Taḍmīn (implication of meaning) is a very important phenomenon in the Arabic language, especially in the sciences of grammar, tafsir, rhetoric and the Qur'an. Throughout history, many scholars have given importance to this and examined it meticulously in their books, but they have not made a common definition. Different definitions have been made for each branch of science that this style is related to. For example, in syntax, taḍmīn is defined as 'to use a letter in place of another letter', in rhetoric 'to use one verb instead of another for a benefit of rhetoric or to bring two verbs closer to each other', in fiqh 'to undertake the cost of something', in poetry 'the poet takes someone else's word'. In his own poetry', in prosody it is defined as 'completing the meaning of the first couplet only with the couplet that follows'. In the works on Arabic language, rhetoric and tafsir, the style of taḍmīn is not included in an independent way, and different subjects are partially or scattered. The reason is that the art of taḍmīn is included in the sciences of syntax, declaration and badī‘. According to syntacticians, taḍmīn is the subject of the science of syntax, according to rhetoric scholars, the science of declaration and badī‘, and according to mufassirs, it is the subject of both syntax and rhetoric. Taḍmīn style, which we can briefly describe as "one word taking the place of two words" in its general meaning, has been handled by rhetoric scholars within the sciences of bayān and badī‘ because a word contains more than one meaning. While taḍmīn in the science of bayān means giving a different meaning to a word, taḍmīn in the science of badī‘ means that a poet takes the whole or a part of the couplet of another poet's poem. The taḍmīn style is important in that it conveys refinement in wording, protects the mutakallims from making mistakes while expressing his meaning, briefly explains what he wants to convey to the interlocutor outside of the usual, and that what is told contains broad meanings. The scholars of rhetoric have put forward different views on whether the style of taḍmīn is truth or majāz. They had difficulty in locating the taḍmīn. Is the taḍmīn literal or metaphorical, or somewhere in between? A group of rhetoric scholars expressed the following view: Taḍmīn is a type of truth. Because the main thing in their tradition is the use of the word in its true sense. However, without being used as an accessory, another meaning that is suitable for the original meaning can be meant. Or another word for it is appreciated. The taḍmīn is not from the point of allusion or idmar, on the contrary, it is of the kind of truth. Here, another meaning, which is in accordance with its true meaning and which is subject to it when it is meant, is aimed. The second group of rhetoric scholars is of the opinion that taḍmīn is a combination of truth and majāz. This view is based on the fact that the aforementioned word refers to its own meaning and to the meaning of the word that has been reserved with the presumption. This view belongs to the methodologists who do not stipulate that the presumption precludes the meaning of the original meaning. The third group, on the other hand, accepts taḍmīn as a part of the majāz against the truth, or as majāz al-mursal, where the concern is something other than observation. The sign of the word in the sentence is determined by black or the location where the word is derived. The meaning of the word or word before it is used is either abstract or absolute meaning. When the word leaves this absolute meaning and is transferred to a new meaning in accordance with syaq, that is, the person who hears this word, it becomes a new meaning. Accordingly, the determination of the place of taḍmīn in rhetoric is shaped according to the purpose of the wording in terms of rhetoric. In other words, determining the word according to its indication in the sentence would be the most appropriate method. According to this, taḍmīn is also related to majāz, when the original meaning is intended in the composition, and a different meaning other than the real meaning is meant. Because in taḍmīn, it is essential to mean two words with one word in terms of meaning. The style of taḍmīn is not only related to truth and majāz, but also to allusion. Because it is possible to express a different meaning in parallel with the original meaning with the word said in allusion. If both an essential and an indirect meaning occur in the composition expressed in a sentence in allusion, the situation is not different in taḍmīn. In it, two different meanings are intended with one word. In this respect, taḍmīn should not be considered different from allusion. In the taḍmīn in ‘ilm al- badī‘, rhetoric scholars shared the same opinion that quoting from a famous poet's couplet or taking into account some warnings, even if not famous, would not harm the poem. This is very important in terms of revealing the beauty and delicacy of the taḍmīn style. Although many rhetoric scholars seem to agree on naming such quotations as quotation, since citation and taḍmīn are terms that fall within the framework of legitimate quotations from the Qur'an, hadiths, prose or poetry, a clear definition has not emerged about citation and taḍmīn. did not put The main reason for this is that the Qur'an is free from poetry. Because the Qur'an is clear, it cannot be confused with poetry.