Some Considerations on Esoteric Interpretation of the Qur’an fromQushairi to Ibn Arabi: The Development of Qur’anic Exegesis fromEsoterism to DeterminismInitially, indication (isharat) as not being of serious consideration was ageneral name of secondary interpretations. In time, this approach has protected sufiknowledge from any dispute and quarrels. The ultimate objective of Sufis whenusing the term isharat was two: First, they aimed to demonstrate their obedience tothe perspectives of Sunni jurists and theologians. Beside of this, they just expressedtheir views on ethics and purification of nafs in reference to Islamic texts. In thisrespect, esoteric exegesis referred to the efforts of these sufis in finding out Islamicmoral values in connection with the texts using analogy as their ultimate method.Secondly, they intentionally wanted to escape from the difficulties of demonstration.Thus, isharat kept sufis out of any discussion and gave them the opportunity to talkto the one who is qualified enough in the field of tasawwuf (ahl). However thisterm as being one of the demonstrations of the periodic developments of tasawwufhas gradually gained an extent meaning which is determination (tahqiq). In aproper sense, the term isharat has been progressively replaced by tahqiq. If we try toexplain this with the relation between asl (fundament) and far’ (branch), initiallythe term isharat was a far’ (branch) of the commentaries of Muslim jurists andtheologians which was regarded then as asl (fundament). Yet, by Ibn Arabi thisterm has begun to be considered as asl while the interpretation of Sunni scholarsregarded as far’. In this respect, it must be said here that the term isharat not onlygives us the commentaries of the Sufis in reference to the Islamic texts it also gives usthe clear expression about the formative period of tasawwuf among other Islamicdisciplines.