An Introduction To The Sciences of The Qu’ran

The Qu’ranThe knowledge that forms a component of “Uloom Al-Qur’an” or ” the Sciences of The Qur’an is the study of disciplines that have a direct influence on the way we recite the context, understanding of use and the interpretation of The Qur’an. It is a vast area of Islamic research and is important to be aware of.

In the context of reciting Uloom Al Qur’an,” the “Uloom al-Qur’an “deals in the fine art of pronunciation ( tajweed) and the various methods of understanding the Qur’an (the qira’aat) and the advantages of reading it, and the proper method to read the Qur’an’s Recitation.

In relation to the story in the Qur’an “Uloom Al-Qur’an” analyzes the various phases in the process of revelation of Qur’an as well as the process of gathering Qur’an the art and process of creating Qur’anic texts (rasm al-masaahif) and the security that comes from the Qur’an.

Concerning the interpretation of and the application of the Qur’an Concerning the interpretation and application of the Qur’an It is said that the “Uloom Al Qur’an gives the source of the revelation (asbaab an-nuzool) as well as the understanding of making revelations, madanee. 

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The Qu’ran Understanding the various meanings (ahruf) from the Qur’an, and understanding which versions of the Qur’an were revealed by the comprehension of the exempted rulings as well as the verses (naasikh wa al-mansookh) and the comprehension of the different types in the scriptures (muhkam as well as the muqashaabih muqqayad khaas and muqqayad muqqaya and mutlaq, etc. ) and the understanding of its importance ( tafseer) and the grammatical interpretation of the Qur’an ( ‘iraab al-Qur’an) and the understanding of the terms which were less frequent in the passage of time ( ghareeb al-Qur’an).

The Qu’ranThere is a belief that wisdom lies in “Uloom Al-Qur’an” is the wisdom of “Uloom Al-Qur’an” which is in fact the knowledge one needs to be aware of in order to understand the Qur’an. Thus, to use the word “Uloom” to refer to this particular part of Islamic knowledge “The Methodology and Methodology of Interpretation” ( “Ilm U Sool At-Tafseer) instead of the word ‘Uloom al Qur’an’ wouldn’t be very far from reality. 

Butthe ‘Uloom’s Al-Qur’an also covers matters that have no relation to the Tafseer for instance, the writing of the Qur’an as well as the process of developing The Qur’an’s written form. So, the content of”‘Uloom Al-Qur’an” is more general “‘Uloom Al-Qur’an” is far more generic as opposed to “‘Ilm’ U Sool at Tafseer’..

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The benefits of studying the “Uloom al Qur’an”

There are many benefits to learning about The “Uloom al-Qur’an’.

The Qu’ranFirst , it assists readers to take note of the depth of understanding and wisdom contained within. It helps the reader understand and comprehend the entirety of the Book of Allah. Certain scholars from the pastsaid “True wisdom is to be aware of the ignorance of others.” It’s when someone realizes that they are based on something they don’t have any knowledge about, that they realize that the significance of the matter is the fact that the person is unable to have any idea about.

Furthermore, it assists learners with knowledge develop greater understanding of it. It can aid in being able to comprehend the meaning of the Qur’an which means that the student will be aware of the story that was told as well as thematic collections as well as the various factors that contribute to understanding. 

In studying the work of Tafseer, readers will be able to understand the terminology used in the work and gain understanding they offer more deeply. The reader will also be able deepen his knowledge and gain more insight into his convictions.

Thirdly, it increases the faith of the individual ( eemaan) when he is able to see how beautiful the Qur’an is as well as the many benefits that have been given to us through its revelation. It can discern the falsehood of its enemies and is certain of its authenticity. He will comprehend the spirituality of the Qur’an and will be adept at recognizing the revered Book by which mankind is awed.

Fourthly the scholar can protect himself from the glare that of The Qur’an when faced with adversaries since the Qur’an is in his hands through an unadulterated and pure knowledge of the Qur’an which doesn’t have preconceived notions of those who oppose to the Qur’an.

It’s not that difficult to say that when one has grasped the fundamental ideas he is a believer in and what is essential to him in order to comprehend the most important information should be focusing on is that which originates directly from Qur’an as well as its scientific disciplines. The Qur’an states the following: Allah affirms this in the Qur’an

*The Quran isan an allusion to|} (Quran 38:29)

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“The Story of “Uloom al-Qur’an”

The Qu’ranAs with all the practices of Islam The knowledge of the Qur’an’s ‘Uloom’ was first presented by the Muhammad, the prophet Muhammad (sallallaahu “alayhi salam) his own. The companions of prophet Muhammad (sallallaahu “alayhi ” was sallam) were able to comprehend all things they couldn’t comprehend within the Qur’an. For instance, the verse

The Quran, 6:82} (Quran, 6:82)

The Qu’ranThey were asked, “O Messenger of Allah! Who among us isn’t capable of committing the crime of committing (to one’s soul)?” They understood that the verse was referring to people who believe in Allah and did not commit any sins or any wrong. The prophet’s words Muhammad (sallallaahu “‘alayhi” wa sallam) responded that the offense mentioned in by the verse can be described in terms of the shirk or the collaboration of coworkers with Allah. 

It was the wish of the Companions who looked for this information, which led them to decide not just clarify every verse in the Qur’an and to explain its meaning and its context. the revelation.

Ibn Mas’ood said, “I swear by Allah and more than Allah that there’s no God greater than Allah There isn’t an orah found in the Qur’an apart from knowing where it was clearly stated! There isn’t one single word found in the Qur’an that I do not know the motive behind the revelation! If I had a contact person who knew more than I was regarding Qur’an Qur’an than I am and it was possible for me to connect with that person, then I would travel (on my camel) towards him (to increase his knowledge).”

Alee Ibn Taalib shared with those he instructed “Ask me! In my oath that I swear to Allah I will not ask you anything that you need to ask me anything else than I’ll be able to answer. I’ll be able to answer your queries concerning what’s contained within the Book of Allah! Since I swear by Allah that there isn’t any one phrase in the Qur’an apart from that I am sure that it was revealed at night or in the daytime or on a mountain or plains!” 

There were many Companions who were renowned for their understanding of the Qur’an and in the list were four of them: Khulafaa of the Araashidoon [6Abdullaah Ibn Ma (d.32 A.H.), Abdullaah ibn Abbaas (d.68 A.H.), Ubay Ibn Ka’ab (d.32 A.H.), Zayd Ibn Thaabit (d.45 A.H.), Aboo Moosaa al Ash’aree (d.50 A.H.), Abdullaah was ibn Zubayr (d.73 A.H.) and Aa’ishah (d.57 A.H.).

The Companions’ successors known as the Successors, were eager to gain knowledge under the guidance of Companions. They assumed the responsibility of their predecessors and passed on their knowledge onto the next generation. Ibn Abbaas’ students Sa’eed ibn Jubayr (d.95 A.H.), Mujaahid Ibn Jabr (d.100 A.H.), Ikrimah al-Barbaree (d.104 A.H.), Taawoos Ibn Kaysaan (d.106 A.H.) and ‘Ataa’ Ibn Rabaah (d.114 A.H.), were all well-known for their work in Makkah; Ubay ibn Ka’ab’s students Zayd Ibn Atlam (d.63 A.H.) and Aboo Al-‘Aaliyah (d.90 A.H.) along alongside Muhammad K’a’ab (d.120 A.H.)

They were also the principals of Madinah and, within Iraq, Abdullaah ibn Ma’od was the one who had left a permanent legacy to ‘Alqamah Ibn Qays (d.60 A.H.), Masrooq ibn al-Ajda’ (d.63 A.H.) and al-Hasan al-Basree (d.110 A.H) as well alongside Qataadah and Sadoosee (d.110 A.H.). The three cities, Makkah, Madinah, and Koofah were among the most famous places to practice all the disciplines of Islam and Islam and also their respective Tafseer and the “uloom” from The Islamic Qur’an..

The wisdom of the Qur’an was transmitted ‘…by the reliable (scholars) within the Ummah who stood up for themselves from the alteration of heretics and against the falsehoods of lying liars as well as the incorrect assumptions of the unexperienced.”

The first scholars did not take an account about “Uloom” Qur’an in its entirety “Uloom” Qur’an broadly but instead made separate notes on each discipline that the Qur’an offers. This was because in the beginning of Islamic period, the exchange of information via oral channels had the same importance as that of writing. Furthermore the general knowledge level was high enough to not require recording all information in writing.

The Qu’ranThe first and most important topic to be addressed the Tafseer. that of the Tafseer. For illustration, all scholars in the following scholars were able to write the Tafseer within the Qur’an comprised from the writings of Muhammad who was Prophet Muhammad (sallallaahu “‘alayhi wa salam”) and his wives and his prophet Sufyaan ath-Thawree (d.161 A.H.), Sufyaan ibn Uyaynah (d.198 A.H.), Wakee’ ibn al Jaraah (d.197 A.H.), and Shu’bah Ibn al Hajjaaj (d.160 A.H.).

Like his predecessors, Muhammad Ibn Jareer A TTabaree (d. Tabaree (d.310 A.H.) wrote the epic Jaami’al-Bayaan’an’s Ta’weel as a significant Tafseer that all scholars in the future are able to benefit from. A couple of older Tafseers were composed in the works by the Aboo Bakr Ibn Mundhir and Naysabooree (d. 318 A.H.), Ibn Abee Haatim (d.328 A.H.), Ibn Hibbaan (d.369 A.H.), alIbn Hibbaan (d.369 A.H.), al A.H.aakim (d.405 A.H.) as well as Ibn Mardawayh (d.410 A.H.). 

Most of these Tafseers are basing themselves on the narratives of The Prophet Muhammad (sallallaahu “‘alayhi wa salam) and his followers and Successors. They are also part of the narration chain ( isnaad) of the tales.

Following when the Tafseer books were published and published, there was an number of books written on other sciences in those of Qur’an Alee’ alMadeenee (d.234 A.H.) who was the teacher at the school of Imaam al-Bukhari.

The book was written by Asbaab an-Nuzool. Aboo ‘Ubayd Al-Qaasim ibn (d.224 A.H) composed two books: one on The Qira’aat Sciences (which was among the first books written on the issue) and the other on abrogation in the Qur’an. Naasikh wa al-Mansookh. Ibn Qutaybah (d.276 A.H.) published a study on the use of unusual words in the Qur’an. Mushkil al-Qur’an.

Aboo Az Zajjaaj (d.311 A.H.) wrote an analysis of the grammar of the Qur’an in the ‘Iraab alQur’an. Ibn Darstawayh (d.330 A.H.) wrote a book on the mystical Qur’an’s amazing nature. I’jaaz is the name given to the Qur’an. Bakr al-Sijistaanee (d.330 A.H.) wrote another book about the unique words that appear in the Qur’an. Ghareeb al-Qur’an. 

One of the Aboo Bakr Al Baaqillaanee (d.403 A.H.) wrote his famous treatise referring to the amazing quality of the Qur’an. The Qur’an Imaam as well Nasaa’ee (d.303 A.H.), the writer of the Sunan published an essay on the virtues of the Qur’an within the Fadaa’il of the Qur’an. Also, Aboo AlHasan (d.468 A.H.) wrote his most well-known study on Asbaab an-Nuzool. “Ilm is from Sakhaawee (d.634 A.H.) wrote one of the many Qira’aats and so on.

The Qu’ranIt is essential to note that as well as this work, a significant section of the books which deal with the ahadith , such as The Saheehs from al-Bukhari and Muslim included chapters on diverse subjects in the “‘Uloom al Qur’an. In particular, many of the Sunnah publications Sunnah Sunnah publication Sunnah include chapters on subjects like those of the Tafseer from the Qur’an and the advantages of studying the Qur’an and the meaning behind its foundations and various other subjects.

In the middle of the day, scholars of the second generation started to put together all of these disciplines into a single book that marked the beginning of the classic works written by “‘Uloom Al-Qur’an‘. Some of the first works on the subject actually came from the writings of Tafseer. 

A few of the first works which has been referenced by later authors (but isn’t in existence) is The Aboo Bakr Mu hammad in Khalaf al-Marzaban (d.309 A.H.), named ‘al-Haawee-Fol’-Uloom Al-Qur’an. 8 A different book, in which manuscript copies of 15 of the 30 volumes are still in existence as well as a work by Alee Ibraheem S’eed (d.330 A.H.), popularly referred to by the name the hoofee. It’s called “Al-Burhaan’s Fee ‘Uloom”. 

It is an e-book that concentrates on the Tafseer but also focuses on the various characteristics of this verse. Particularly, when verses are read following every chapter of the Qur’an, it provides details about the significance of the verses and also its meaning, meaning revelation, the correct method of reciting the verses and the different kinds of qira’aat verses have and the meaning behind them, and the correct time to stop and when it is appropriate to stop and other such. The book is believed as the most comprehensive because of its extensive way that covers all aspects that are found in the Qur’an. 

Then , a similar series to this one after which Badr ad-Deen Zarkashee (d.794 A.H.) appeared with his epic Al-Burhaan fee, ‘Uloom Al Qur’an (the same title as the book written that was written by Huoofee’s book). It is one of the most renowned masterpieces in The “Uloom Al Qur’an” and was written as a real book. 

The Qu’ranA almost a century later, the second work was published and the second time written from Jalaal Ad-Deen Assuyoo theee (d.911 A.H.) The title is “Al-Itqaan Fee’Uloom Al Qur’an. Both works are thought to be among the most reliable sources regarding “Uloom” Al-Qur’an and were published a couple of times over the last few years.

The ‘Uloom Al-Qur’an’s works are published continuously throughout time and in the last couple of years haven’t been any exception. The most popular books of the past include Manaahil Al-Irfaan fee”Uloom Al Qur’an by Shaykh Muhammad ‘Abd al-Adheem az Zarqaan The Al-Madhkhal Li Dirasaat Al-Qur’ alKareem written by Muhammad Aboo Shahmah; and the two books titled Mabaahith fee”Uloom Al-Qur’an , one written by a doctor. Subhee Saalih, which was composed by Professor. Mannaa’ al-Qattaan.

The Qu’ranThere doesn’t seem to be much interest within English circles regarding this issue. Other subjects, such as research on the Adeeth and the Fiqh are getting more interest. For English the only available book at that is available at the moment can be found is the book by Ahmed Von Denffer “‘Uloom al Qur’an” A Guide to the Science of the Qur’an. 13)

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 The Qu’ranIt’s a crucial book because it provides an easy overview of the different concepts within the “Uloom Al-Qur’an,” that is intended to appeal to an audience that is young and an adolescent. Perhaps due to the expectations of this particular group the author doesn’t offer a lot of information.

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