Commentary activity was started with Hz. Muhammad, is continues present-day and it will continue to exist in the future as a discipline. After the Prophet Muhammad, his companions, his followers and his followers of followers had been contributed to the interpretation activities. This activity, which continued with the first philological commentaries, has been gained momentum with works on the first full commentaries and then narration method. Ultimately, with rational commentaries, and exegesis written in other methods and schools have always been evaluated in this field of activity. In all these processes, matter that does not separate from exegesis, it has been to explain the verses with poetry, to give meaning the strange words and to bring evidence with poetry, etc. istijhâd. Namely, as an integral method or technique of interpretation, to bring evidence with poetry and to bring evidences to the verses with poetries always has been existed. Excellency Prophet has listened to poetry, and was been encouraged good readers or writers, namely read well or built very well it. Muhammad made this, despite the declared negative about poetry in the Qoran. Companions of Prophet didn’t have any difficulty in the sense of the Qoran's thoughts while he was alive. But after his death, his companions has applied the poetry, the dictionary and Arabic language, where they are not understood or do not understand. Bringing evidence with poetry in comments starting with friends like Ibn Abbas and the Excellency Omar, it had continued without speed in followers followers period. In the first philological commentaries written after their successors, to bring evidence technique to the verse from poetry, has been applied in a wide plane in the comments of books. In time and now the poems became written, had found the widest application areas in Tabarî and Ibn Kuteybe commentaries. This method or technique has seen the summit with the commentator Ibn Atiyye. From now on, in every commentary that has been written was followed or adhered by bringing evidence to the verses with poetry method absolutely. Qortooby also applied the method of explanation of the verses by bringing evidence from poetry in his commentary book. It has been determined or identified that there is nearly thousand poetries in his commentary book that in a review made. This is considered to be the most important data that shows that almost every six verses have been bringing evidence to the verses from poetry. This article, in which the subject of bringing evidence to the verses from poetry is studied in the sample of the surah of Ankaboot, also showed the same performance. Because Qortooby had placed bringing evidence to the verses from poetry surah of Ankebût in only twelve verses that formed sixty-nine verses. This is considered to be the clearest indication that he has been persuaded with bringing evidence to verses from poems in every six verses of surah of Ankaboot. In this context as commentary technique or method bringing evidence to verses from poetries, it has been accepted as a very good method in terms of Qortooby and has also been applied in a wide fan commentary It was obtained a common subject related to the exegesis, the exegesis method and the exegesis history in to center of this study. Because, it was contacted a great deal of volume among the written commentaries in this study, at the same time, it also was referred to his commentary of fıqh of Provisions of the Qoran and its writer Qortooby. In this article, the issue of bringing evidence from poetry, which has an important place in the method of commentary, has been discussed. Again, it was dealed with the explanation the issue of bringing evidence from poetry in this article and was partially focussed on the important place in the method of explication. In this study, it was examined the question of bringing evidence from poetry to the verses in the context of Ankaboot from Qortooby’s famous commentary. Moreover, the fact of bringing evidence from poetry was examined for the first time from a explication of Ahkaam al-Qoran, that is, a explication which describes the Qoranic laws. Poetry was become prevalent in the ignorance reign of Arabs, especially in verbal sense. The Qoran, in such an environment, has been inscribed to the Excellency Muhammad. Before being elected as a prophet this prophet, lived for forty years in that society. After he has been chosen as a prophet, he has started to receive revelation, the polytheists have argued that the Qoran was a poem and argued that Muhammad was also a poet. Qoran was defended itself against this claim. From this point, God insisted emphatically that Qoran which Prophet communicated was not a poem that explained of it the Excellency Muhammad was not poetry. At first the Qoran stood distant from poetry and poet. The Qoran even mentioned it which the poets have said that they do not and which they have travelled that they wander bewildered by in each valley. This situation had weakened that they were been against poetry in the past among believers. However, Allah has also mentioned that the poets who believe and exhibit good behavior are not so. As a very interesting situation, this informations was given to the name of the poet, which means poets. This situation has made both the Excellency Prophet and his companions to redirect as a human element to the poet again. Even, the Excellency Prophet had encouraged his poet Hassaan b. Saabit to sing poetry to encourage the Muslims and to revile against the polytheists on the opposite side. Thus, Hassaan b. Saabit was known in the history as a poet of the Excellency Prophet. In fact, the first tracks of philological interpretation was emerged with Muhammad in the happiness century. The Prophet’s support for the poetry and good reader was accepted as the basis of linguistic commentary.Depending on the efforts of Prophet’s followers and other followers of Prophet in this period the