Analysis of Muhammad Amin al-Harari's tafsir introduction in terms of Ulum al-Qur'an

Since the Holy Qur'ân is the first source of the Islamic religion, it has been tried to be understood since the time it was revealed. The efforts made to better understand the Qur'ân have been effective in the formation of some auxiliary topics that are thought to be helpful in understanding the Qur'ân. Many of these topics are called Qur'ânic sciences (Ulûm al-Qur'ân). This science covers subjects such as the revelation of the Holy Qur'ân, its collection, writing, recitation, interpretation, miraculousness, abrogation and abrogated, language, and rhetoric. The beginnings of this science emerged in the fourth and fifth Hijri centuries. However, some concepts It is known that it emerged after the death of Muhammad (pbuh). These sciences emerged as a result of various events and were initially considered as independent sciences, but in later periods they were grouped together under the title of Ulûm al-Qur'ân. In the historical process, Qur'ânic Sciences have been discussed by independent works, or by independent works that bring together many Qur'ânic sciences subjects, or in the introductions of Qur'ânic commentaries. The tradition of including Qur'ânic sciences in the introductions began in previous periods, and one of the first examples is Ibn Jarir Al-Tabarî (d. 310/923) work called Jâmiʿ al-bayân ʿan taʾwîl ây al-Qurʾân, who lived in the first centuries of the Hijri. An example of this in the 20th century is the Ethiopian scholar Muhammad Amin al-Harari's introduction to his tafsir Hadaik al-Rawhi wa al-Rayhân fi Rawâbî Ulûm al-Qur'an. In this study, Harari's introduction will be analyzed in terms of ulûm al-Qur'ân. The study is important in terms of determining to what extent the headings included in the introduction are applied in the tafsir and explaining the author's method in terms of theory-practice harmony.