ASBAB AL-NUZUL

1. Understanding Asbab al-nuzul

Asbab al-Nuzul of asbab plural from the direct language that has meaning is everything with him up to the other. While the word of revelation is the masdar of Nazala means language that are down or decrease. Drop in here related to a decrease in God's revelation to the Prophet Muhammad in the form of collected verses in the Qur'an. Thus in Asbab al-Nuzul language is everything with him down the verses of the Koran to the people through the Prophet Muhammad.

In terminology (Anwar: 2000:59), Asbab al-nuzul is defined as:

a. something with why, down a paragraph or a few verses containing, or give answers to the cause of       it or explain the penalty at the time of the occurrence of the cause.

b. the special thing or something that happened related to the fall in the verses of the Qur'an which         serve as explanatory law at the time the event occurred.

c. events or incidents that caused the fall of one or several noble verses that deal with events or the        events, either in the form of questions asked to the Prophet or event related to the Affairs of the          religion.

d. events which mention the revelation of the Quran, regarding him with her time the event occurred,     either one event or in the form of a statement submitted to the Prophet (Where Al-Qaththan)

2. Various examples Asbab al-Nuzul

Various asbab al-nuzul of (1) the form of the editor used in the history of asbab al-nuzul and (2) the amount of causes and paragraph down.

First, the editor is already history sharih clearly shows asbab al-nuzul and is unlikely to show more.

Second, the editor muhtamilah (not firm), the editor of the nuzul al-asbab does not explicitly mention that the editors with regard to asbab al-nuzul.

Seen from the side of a paragraph of cause and amount of down, asbab al-nuzul is divided into two. First, ta'addud al-asbab wa al-nazil wahid, there are three problems that should be noticed

1. not contesting it

2. take the version history of the nuzul al-asbab use redaction sharir

3. take the editor which sharir and Saheeh (valid)

History quality side, there are three other things to note, namely

1. take a Saheeh hadeeth narrated version

2. conduct studies of selective

3. conduct studies of compromise

Second, the ta-wa al-nazil addud direct al-wahid. In this case there is no problem which is quite important because it's a lot of verses down in various letters with regard to one event.

3. Expressions an Ashab an-Nuzul

1. Direct al-Nuzul mentioned with the clear expression, such as:

    سَبَبُ نُزوْ لِ هذِ هِ اْ يَةِ كَذَ ا لا (for down this verse so). And does not contain the possibility of other               meanings.

2. Direct al-nuzul not shown by direct, but pronunciation with pronunciation ف wreaked after                 exposure to an event or occurrence that indicates the event is for the descent of this verse.

3. Direct al-Nuzul can be understood through context and the plot, such as the cause of the decline of     the verse about the spirit that it was narrated from Ibn Mas'ud

4. Direct al-Nuzul contains the meaning of cause and other meanings of case law or the matter at             hand. According to al-Zarqani, the only way to determine which one of the two meanings are c           contained in the phrase that is the context of his talk.

4. The views of the scholars against an ashab an-nuzul

The scholars do not agree on the position of Asbab al-Nuzul. The majority of scholars do not give special privileges to the verses that have a history of Asbab al-Nuzul, because what counts for them is what is stated in the editorial text. Although asbab an-nuzul is very important in revealing the meaning of the text, but to know for sure and convincing reasons for the majority of the text of the Qur'an was revealed is not always easy.

Al wahidi explained that the number of verses that have as many as asbab al-nuzul 715 verse or verses 11.46% of the entire quran. Al-suyuti says 711 verse or 11.40%, while hadi al-muqbil Ibn wadi'I mentions there are 333 paragraph or 5.34%. Thus the verse verse – which has the asbab al-nuzul very few compared to the number of verses of the Qur'an in its entirety.

5. The urgency and usefulness asbab al-nuzul in understanding Qur'an verses

a. know the asbab al-nuzul is the best way to understand the meaning of the qur'an and discover its         hidden in the guise of the verses that cannot be interpreted without knowing the cause of nuzulnya.

b. overcoming doubt verses that allegedly contains a common sense

c. specialized law contained in the quran for scholars who argue that that becomes a handle is a               special

d. were perpetrators who caused the decline of the verses of the quran

e. help simplify recitation and memorization

RASM AL-QUR'AN

1. UNDERSTANDING RASM AL-QUR'AN

Rasm is infinitive form (al-mashdar) of the verb rasama – yarsamu, which means to describe or paint and also means a form of writing. While Al-Qur'an, Allah was handed down to the Prophet Muhammad by the Angel Gabriel of the provider, which are written in the MUS-MUS and conveyed to us in mutawir (by the people), study it is worship began with surat al-fatiha – until the 90s – nas. Rasm Al-Qur'an means a form of writing the Quran. Rash Al-Qu'an or is the study of the writing of the Qur'an is done by means of a special, either in writing or  pronounciation-Forms – form letters that are in use.

2. The OPINION of the SCHOLARS ABOUT RASM AL-QUR'AN

The scholars differed with the opinion about the status of the rasm al-Quran (Qur'an writing practices):

A. some of them argue about the status of the rash'ustmani is tauqifi i.e. not a product of human culture which is mandatory for anyone when writing the Quran and must know in Josh.

B. a second opinion to those who argue that the rasm al-Qur'an that's not tauqifi, not the Ordinances of the Prophet. It was an Ottoman Rasm wording approved by the Caliph Uthman ibn Affan and accepted Muslims as well. Therefore becomes imperative that must be made into the handle and must not be violated. This idea was pioneered by the Qaadi Abu Bakr al-Baqilani.

3. RULE RASM AL-QUR'AN

There are 6 kinds of rule RASM AL-QUR'AN include:

A. Al-Hadzf is to remove, eliminate, or negate the letter. For example: throw away the letter "a" in elongating the hand in with "other" elongating.

B. Al-ziyadah means addition. The word plus the letter in Ottoman Rasm is alif, Yes and elongating.

Add the letter alif after elongating at the end of each isim jama ' or who have legal jama '. For example اُولُواالْاَلْبَابِ and بَنُوااِسْرَائِيْلَ

Add the alif after hamzah Marsumah wawu (hamzah located over elongating the writings). For example تَفْتَؤُا تَااللهِ

Add the letters "yaa ', as contained in the sentence: وَاِيْتَائِ ذِى الْقُرْبٰى

C. Al-Hamza. Example, hamzah in the verb which is located in the Middle, are written in accordance with the writing of the letter hamzah; If the written alif fathah : سَأَلَ. If  kasrah written with Yes ': سُئِلَ. If berharakat dhammah written by elongating the: نَقْرَؤُهُ كِتَابًا.

D. Badal means replacement.

The letter alif is written as homage to elongating the word: الصَّلٰوة and الْحَيٰوة

The letter alif is written with Yes ' in the following words: إِلَى

The letter alif is written with nun taukid khafifah in words: إِذَنْ

Ta Marbuthah ta ' maftuhah written: نِعْمَتٌ الله لَعْنَتُ and

E. Washal and fashal (connection and separation), as the word kul ma words accompanied by written with connect: كُلَّمَا

Words that can be read in two sound

A Word can be read two sound writing tailored to one sound. In the margin of the Ottoman Empire, writing such words are written by eliminating the alif, e.g. "maaliki yaumiddin (يوم ملك الدين). The above paragraph should be read by setting an alif (i.e. read two alif), also with only according to the sound of Arabic diacritics (i.e. read one alif).

THE HISTORY OF DOWN AND THE MAINTENANCE OF THE QUR'AN

1. UNDERSTANDING the QUR'AN

The Qur'an is a fact of history that is recorded in the reputation as man and its existence is recorded in the notes of their history. As revelation, the Quran is not in production by humans but is handed down by God to man the choice, that is, the Islamic prophet Muhammad. Even the Prophet himself never thought I'd be given a revelation that would later become one of the main guidelines for the cradle of human civilization.

Al-Quran from the term has many meanings. Of which the definition of Al-Qaththan, Al-Jurjani, and Usul Fiqh scholars as well as opinions from the Sunni side dish, Mu'tazilah, and Asy'ariyyah.

According to Al-Qaththan, Al-Qur'an is the book of God which was revealed to the Prophet Muhammad and the people who read it will get the reward. According to Al-Jurjani, the Qur'an was revealed to the Prophet Muhammad, written in the mushaf and narrated in mutawaatir reports without a doubt. In the perspective of Fiqh, Usul Al-Qur'an is Allah revealed to the Prophet Muhammad, lafaz-lafaznya bear miracle, read it, indeed they are derived, and written in the margin of the start of the al-Fatihah to surah al-Nas.

Sunni scholars, including four priests of the view of jurisprudence, held that the Qur'an is the word of God that azali, not the creatures and by itself qadim. While the Mu'tazilah argues that the Qur'an is a creature. Al-Ash'ari denied the mu'tazilah opinions by saying that if the Qur'an were created (the creature), packed it in accordance with q. S al-Nahl: 40: "our word against something if we wish, we 

just told him ' kun (be), then so be it."

2. UNDERSTANDING NUZUL AL-Quran and STAGES of DECLINE

Nuzul Al-Quran is the process of decline of the Qur'an to the Prophet Muhammad. Qur'an down period happened in 22 years 2 months 10 days. This calculation is based on the first paragraph down on the 17th of Ramadan 41 years until the last paragraph goes down on 9 63 years from the birth of Dzulhijjah Prophet. According to Subhi Al-Salih, the Quran came down to the SAW. Through the 3 stages. The first stage, Al-Quran at once from God to the Lawh al-Muhfuzh. This is expressed in Sura al-them verse 21 and 22. The second stage, the Quran came down from Lawh al-Mahfooz to Bait al-I'zzah. This is based on surah Al-Dukhon verse 3. The last stage, the Qur'an descended from Bait al-I'zzah into the heart of the Prophet. Gradually according to your needs. This is described in surah Al-Syua'ra v. 193-195.

3. The WISDOM of the QUR'AN was REVEALED Gradually

The wisdom of the Qur'an was revealed gradually to include:

a. affirming the hearts of the Prophet.

b. facilitate the Prophet stop.

c. the edifying and entertaining the Muslims who lived in the time of the Prophet.

d. give the opportunity to the Muslims to leave the Islamic tradition.

e. oppose and weaken opponents Al-Qur'an.

Shakir (2003:12-13) mentioned the eight goals of the Qur'an was revealed, namely to:

a. clean the mind and cleanse the soul.

b. teach fair and civilized humanity.

c. create the unity and oneness of being.

d. invite humans to think and work in the field of life

e. eradicate poverty of material and non-material

f. unifying truth and justice with mercy and the love of saying.

g. creating ummatan wasathan by providing a middle ground.

h. Stressing the role of science and technology in the life to build a civilization of the world.

4. MAINTENANCE of the QUR'AN at the TIME of the PROPHET

At the time of Muhammad still alive in the qur'an faithfully preserved in such a way, at the time of his life still in conveying rosul revelation to the friends and companions ordered that stop well, so the most famous way to keep the qur'an is to memorize and write it.

In addition to this, the rote Rosul tells the companions who are good at writing immediately wrote down the verses of the qur'an that has been memorized by them. Among the companions who wrote down the verses of the qur'an are:

a. 4 the leading companions of Muhammad, namely Abu Bakr, Umar, Uthman, and Ali

b. Muawiyah Ibn Abu Sufyan

c. Zayd Ibn Thabit

d. ubayy Ibn Kab

e. Khalid bin Walid

These writing are sorted according to the command of the Prophet, after it recently on save.

5. MAINTENANCE of the QUR'AN DURING the KHULAFA AL-RASHIDEEN

A. On The Caliph Abu Bakr As-Shiddiq

At first Abu Bakr, ' Umar's opinion rejects because it never did Rosullah SAW. But Umar replied and vowed "for the sake of God, it's good deed" Umar continued to persuade Abu Bakr and continue to provide the base's-good reason, against what is going on there are Muslims of that time, with the permission of Allah SWT heart any open Abu Bakar over a proposal that had Umar convey to him.. Thus the qur'an was written entirely by Zayd Ibn Thabit in sheets are fastened correctly. Arranged according to the verses as set by Rosullah, was later handed over to Abu Bakr.

B. On the Caliph Uthman ibn Affan

After the death of Caliph Abu Bakr, then in changed by kholifatul Umar bin Khattaab i.e. believers. Similarly the mushaf, which was saved by Abu Bakr, then Umar became Caliph after that mushaf changed hands to Umar bin Khattaab. During the reign of Caliph Umar this doesn't discuss the Quran but rather focuses on the development of the teachings of the Islamic territory and islm,  as well as the teachings of Islam. The qur'an also does not understand the textual basis at any time, but furthermore in contextually understood.

6. COMPLETION of the MAINTENANCE of the QUR'AN AFTER AL-RASHIDUN CALIPHS

As it known, that the form of the writing of the Glorious Qur'an and the writings of other Arabic-speaking in the early days (the time of the Prophet and Khulafaurrasyidin) are written without the dot and the line (syakal). In line with the development of the religion of Islam, the more those non-Arabs adopted Islam, then the question arises for them to read the Koran is without a point and line it up. Not even uncommon fault lines (without vowel marks) in Qur'an reading may result in changes of meaning that is very fundamental. For example, when Abul-Aswad al-Du'ali heard a reciter to read Letters at-Tawba, verse 3 أن بريئ المشركين من و الله رسولُه. This paragraph should be read with the dhammah mark on the letter lam lafazh رسولُه. But by the ' read reciter و رسولِه by reading the kasrah on the letter lam. It is surprising Abul Aswad and he said: "most high God to leave his Messenger". Then Abul Aswad reported this to Ziyad bin Samiyyah, Governor of Basrah during the reign of Mu'aawiyah (661 – 680 M). Then Abul Aswad was asked to put punctuation (syakal) in order to avoid the error of reading among the Muslims. To overcome this difficulty (distinguishing letters that same symbol), the Governor of Iraq, Hajjaj Ibn Yusuf Al-(d. 714 M) assign to the Nasr bin Asim (d. 708 M) and Yahya ibn Ya'mur (d. 747 M) – both are disciples of Abul Aswad al-Du'ali – to affix signs distinguishing between letters of the same sign . In carrying out its work, Nasr bin Asim and Yahya bin Ya'mur applying the dots comment to distinguish between letters of the same sign. The result of the work of the two of them then so be Arabic alphabet form as we know it today. 

Definition, Scope, and Branches ulum Al-Qur'an

Development of current knowledge encourages Muslims to better understand al-Quran as a source of knowledge needed for the success of this world and the hereafter. As Muslims we have to understand the contents of the al-Quran because the Quran is a guide of our lives.

1. DEFINITIONS ULUM AL-QURAN

Ulum Al-Quran consists of two words, namely "ulum" and the Qur'an. The word "Ulum" is the plural form of "science" the word "science" is formed from lafaz 'alima yes, lamu' ilman which means al-fahm (understood) and the al-idrak (invention).

Shaykh Wali Allah divide science into three, namely al-manqulah (knowledge obtained from the arguments of both derived from the Qur'an and hadith), al-ma'qulah (knowledge gained by way of both learning business and ask) and al-maksyufah (knowledge gained in a way to draw closer to Allah SWT so open hijab blocking to meet him).

Lafaz science in the Qur'an contained in paragraph 780. Meaning of science in the Quran include:

• Knowledge, as in QS. Al-Anbiyah (21): 110.

'He knows the words (you say) openly and He knows what you conceal. "

• Seeing, in QS. Muhammad (47): 31.

" And We will surely test you until We make evident those who strive among you [for the cause of Allah  and the patient, and We will test your affairs.."

• Permits, in QS. Hud (11): 14.

"And if they do not respond to you - then know that the Qur'an was revealed with the knowledge of Allah and that there is no deity except Him. Then, would you [not] be Muslims? "

• Understanding, in QS. Al. Naml (27): 66

"Rather, is Arrested Reviews their knowledge concerning the Hereafter. Rather, they are in doubt about it. Rather, they are, concerning it, blind. "

Holy book the Qur'an been copied to the Prophet Muhammad. This holy book as a reference for the life of Muslims.

According to al-Qaththan, Ulum Al-Qur'an is the science which includes a discussion relating to the Qur'an in terms of information about al-nuzul asbab codification and orderly writing of the Qur'an, the verses revealed in Mecca and Medina and other matters related to the Qur'an.

2. SCOPE OF DISCUSSION ULUM AL-QURAN

According to Quraish Shihab, discussion material Ulumul Qur'an can be divided into four components: 1) an introduction to the Qur'an, 2) rules of interpretation, 3) methods of exegesis, and 4) tafseer and commentators. [17] Meanwhile, Jalal al-Din al-Bulqiny [18] divide the scientific study of the Koran into six major groups, namely: 1) Nuzul, 2) Sanad, 3) There is', 4) Al-Faz, 5) Ma'nan muta'alliq bi al-Ahkam, and 6) Ma'nan muta'alliq bi al-faz. Furthermore, six of these groups are further divided into 50 issues on the discussion Ulumul Qur'an.

In line with the view of al-Bulqiny, Hasby al-Shiddieqi the opinion of all kinds of discussion Ulumul Qur'an was returned to the subject of only a few such as:

1. Nuzul. The verses that show the place and time of the fall of the verses of the Koran, for example Meccan surah, madaniyah, hadhariah, safariyah, nahariyah, lailiyah, syita'iyah, shaifiyah, and firasyiah.

2. Sanad. Sanad mutawattir, ahad, syadz, forms qira'at prophet, the narrators and the remember Qur'an, and how tahammul (reception history).

3. There is' al-qirâ'ah. Concerning waqaf, ibtida ', imalah, madd, takhfif hamzah, idgham.

4. Discussion concerning lafadz Qur'an, which is about Gharib, mu'rab, majaz, musytarak, synonyms, isti'arah, and tasybih.

5. Discussing the meaning of the Koran which relate to the law, namely paragraph meaningful Am, Am intended exclusively, Am singled out by the Sunnah, nash, Zahir, mujmal, mufashal, mantuq, understand, mutlaq, muqayyad, muhkam, mutasyabih , abstruse, nasikh mansukh, Muqaddam, mu'akhar, ma'mul at certain times, and ma'mul by one man.

6. Discussion of the meaning of the Koran relating to lafadz, namely FasL, wasl, I'jaz, itnab, Musawah, and qasr.

3. SIGNIFICANT ULUM BRANCH AL-QURAN

a. Science Mawathin al-Nuzul

This explains the science of places down the verse, the era, the beginning and the end.

b. Science Chronicles al-Nuzul

This science explain the verses and the order of descent down one by one, from beginning to end and to descending surah perfectly.

c. Science asbab al-Nuzul

Science explains the causes of the decline in verse.

d. Science qiraat

This explains the science of the forms of reading the Qur'an which have been received from the Messenger SAW. There are ten qiraat legitimate and some sorts also unauthorized.

e. Science Tajwid

This science explains how to read the Qur'an properly. This science explains where a start, stop, reading the long and short, and so on.

f. Gharib Al-Qur'an Studies

This science explains the meanings of words are strange and not in the Arabic language dictionaries usual or not contained in everyday conversation. Science is meant describe His words mean quaint and height.

g. Science'i'rab Qur'an

This science explains the line the words of the Qur'an and its position in the wording.

h. Science Wujuh wa al-Nazair

This science explains the words of the Qur'an that contain a lot of sense and explain the intended meaning in a particular place.

i. Science Ma'rifah al-muhkam wa al-Mutasyabih

This explains the science of passages deemed muhkam (quite vague) and the mutashabihat (vague meaning, need ditakwil).

j. Science Nasikh wa al-Mansukh

This science explains the verses that are considered mansukh (which abolished) by some commentators.

k. Science Storms' Al-Qur'an

Studies aimed to showcase the beauties of the Qur'an from the point of literature, idiosyncrasies, and altitude balaghahnya.

l. Science I'jaz Qur'an

This science explains the strength of the structure and content of the verses of the Qur'an so that it can silence the Arab writers.

m. Science Tanasub Qur'anic verse

This explains the science of rapprochement and harmony between a verse and the verse in front and behind.

n. Science Aqsam Qur'an

This science explains the meaning and purposes of the oath of God contained in the Qur'an.

o. Science Amtsal Qur'an

This science explains maskud parables dikemukan Qur'an.

p. Science Jidal Qur'an

It discusses the science of forms and ways of debates and arguments of the Qur'an that were introduced to you polytheists who are not willing to accept the truth of God.

q. Adab Al-Qur'an recitations

This science describes the method and courtesy that should be followed when reading the Qur'an.

4. GROWTH AND DEVELOPMENT ULUM AL-QURAN

Phase Before Codification

In the phase before codification, 'Ulumul Qur'an more or less already is the seed that they appear extremely felt since the Prophet was still there. It was marked by the excitement of the friends to learn Al-Qur'an with earnest. Moreover, among them - as narrated by Abu Abdurrahman As-Sulami, there is a habit not to switch to another paragraph, before it can truly understand and practice the verse being studied. They studied at the same time practicing the verse being studied. And that is why Ibn 'Umar took eight years just to memorize Surah Al-Baqarah.

phase Codification

In the phase prior to codification 'Ulumul Qur'an also other sciences before codified in the form of books or manuscripts.  only one that has been codified at that time was the Quran, the phenomenon continued, lasted until when 'Ali bin Abi Talib ordered Abu Al-Aswad Ad-Da'uli to write science nahwu. The command 'All that opens the gates modification religious sciences and Arabic. It’s increasingly prevalent and widespread when Islam is in the hands of government and Bani Umayyads' Abbasids in periods beginning of his reign.

1. Developments' Ulumul Qur'an Century II H.

About the preparation of the religious sciences which started from the beginning of the second century AH the scholars give priority to the preparation of interpretation because interpretation is the parent 'Ulumul Qur'an. Among the scholars who make up the second century H. interpretation is:

Shu'bah Al-Hjjaj (d. 160 AH)

Sufyan bin 'Uyainah (d. 198 AH)

Sufyan al-Thawri (d. 161 AH)

Waqi 'bin Al-jarrh (128-197 AH)

Muqatil bin Sulayman (d. 150 AH)

Ibn Jarir Tabari (d. 310 AH)

2. Progress' Ulumul Qur'an Century III H.

In the third century H. besides interpretation and hermeneutics, the scholars began to make also some knowledge of the Qur'an ( 'Ulumul Qur'an), including:

'Ali ibn al-Madini (d. 234 AH), the teacher of Imam Al-Bukhari, who compiled asbab Science An-Nuzul

Abu Ubaid al-Qasimi bin salam (d. 224 AH) constituting Nasikh Science Wa Al-Mansukh, Science qira'at, and Fadha'il Qur'an

Muhammad ibn Ayyub adh-durraits (d. 294 AH) constituting Sciences wa Al-Makki Madani

Muhammad bin Khalaf Al-Marzuban (d. 309 AH), who compiled the book Al-Hawi Fi 'Ulum Al-Qur'an

3. their rapidly developing 'Ulumul Qur'an fourth century H.

In the fourth century H. Gharib began compiled Sciences of the Qur'an and some books 'Ulumul Koran to use the term' Ulum al-Qur'an. Among the scholars who compiled the sciences it is:

Abu Bakr As-Sijistani (w.330 H.) who compiled the book Gharib Al-Qur'an

Abu Bakr Muhammad ibn al-Qasim al-Anbari (d. 328 AH), who compiled the book 'Aja'ib' Ulum Al-Qur'an

Abu Al-Hasan Al-Ash'ari (d. 324 AH), who compiled the book of Al-Mukhtazan fi 'Ulum al-Qur'an

Abu Muhammad Al-Qassab Muhammad bin Ali Al-Kurkhi (d. 360 AH), who compiled the book of Al-Qur'an Nukat Ad-Dallah 'Ala Al-Bayan fi Anwa' Al-'Ulum Wa Al-Ahkam Al-Munbi ' ah 'An Al-Anam deviation

Muhammad bin 'Ali Al-Adfawi (d. 388 AH), who compiled the book Al-Istighna' fi 'Ulum al-Qur'an (20 volumes)

4. Developments' Ulumul Qur'an Abad V H.

At the start of the fifth century AH drafted'i'rab Sciences of the Qur'an in one book. In addition, the writing of the book - the book 'Ulum Al-Qur'an is still being conducted by the scholars of this period. Among the scholars who contributed in the development of scholars' Ulum al-Qur'an during this period are:

'Ali bin Ibrahim bin Sa'id al-Hufi (d. 430 AH), in addition to spearheading the preparation of'i'rab Qur'an, he compiled the book Al-Burhan fi'Ulum Qur'an.

Abu 'Amr Ad-Dani (d. 444 AH), who compiled the book At-Taisir fi qira'at As-Sab'i and book Al-muhkam fi An-Naqth

5. The development of 'Ulumul Qur'an VI H. Abad

In the sixth century AH in addition there are scholars yangbmeneruskan development 'Ulumul Qur'an, there are also scholars who began compiling the Qur'an Mubhamat science, among which are:

Abu Al-Qasim bin 'Abdurrahman As-Suhaili (d. 581 AH), who compiled the book Mubhamat Qur'an

Ibn Al-Jawzi (d. 597 AH), who compiled the book of Al-Afnan Fonun fi 'Aja'ib Al-Qur'an and al-Mujtaba' fi 'Ulum al-Qur'an bi Tata'allaq.

6. Developments' Ulumul Qur'an Century VII H.

In the seventh century H. sciences of the Qur'an continues to grow with the start drafting Majas Science Qur'an and Science qira'at. Among scholars VII century great attention to these sciences are:

Alamuddin As-Sakhawi (d. 643 AH), his book about the science qira'at named Hidayat Al-Murtab fi Mutasyabih

Ibn 'Abd As-Salam is famous by the name of Al-'Izz (d. 660 AH) who pioneered the science of writing Majaz Al-Qur'an in one book

Abu Shama (d. 655 AH), who compiled the book of Al-Murshid Al-Wajiz fi 'Ulum al-Qur'an bi Tata'allaq Al-Qur'an Al-'Aziz.

 7. Developments' Ulumul Qur'an VIII century H.

  H. emerged in the seventh century some scholars who make up the new sciences of the Qur'an, while the writing of the books about "Ulum Al-Qur'an continues to run. Among them are:

Ibn Abi Al-isba 'which make up the science Badai'i Qur'an

Ibn Al-Qayyim (d. 752 AH), which make up the science Aqsam Qur'an

Najmuddin ath-Thufi (d. 716 AH) who compiled the Qur'an Hujaj Science or Science jadal Qur'an

Al-Mawardi, who compiled the Qur'an Sciences Amtsal

Badruddin Az-Zarkasyi (745-794 AH) who compiled the book Al-Burhan fi 'ulum al-Qur'an

Taqiyuddin Ahmad Al-Harrani ibn Taymiyyah (d. 728 AH), who compiled the book of Usul Al-Tafsir

 8. Development 'Ulumul Qur'an Century IX and X H

 In the ninth century and the beginning of the tenth century AH, the more essays written by scholars about Ulum Al-Qur'an. At this time, the development Ulum Al-Qur'an achieve perfection. Among the scholars who compiled Ulum Al-Qur'an during this period are:

Jalaluddin Al-Bulqni (d. 824 AH), who compiled the book Mawaki 'Al-'Ulum min Mawaqi' al-necromancer.

Muhammad bin Sulaiman Al-Kafiyaji (d. 879 AH), who compiled the book At-Taisir fi qawa'id At-TafsirJalaluddin 'Abdurrahman bin Kamaluddin As-Suyuti (849-911H.) Who compiled the book Ath-TAhbir fi' Ulum at- commentary

9. Developments' Ulumul Qur'an XIV century H.

Upon entering the XIV century H., rose back the attention of scholars in the preparation of the books that discuss the Qur'an in many ways. This revival of whom dipicuh by scientific activities at Al Azhar University in Egypt, especially when the university is opening the majors areas of study that makes tafsr and hadith as one of the other, her major.

In this century, there is little development of themes performed by the clergy than in previous centuries. The development of which form the translation of the Qur'an into the languages ​​Ajam. In this century, the development of 'Ulum Al-Qur'an characterized by efforts to sow doubts about the Qur'an carried out by the orientalists or by the people of Islam itself which is affected by the orientalists.