Wajibi ne a bayyana ma'anar Alkur'ani, domin daga wannan ma'anar za mu san abin da yake halatta a karanta a cikin salla da abin da ba ya halatta. Haka kuma za mu san menene hujja a cikin Hukunce-hukuncen Shari'a da menene ba hujja ba. Har ila yau, tana gaya mana abin da ke sa mutum ya zama kafiri saboda abin da ya musanta, da abin da ba ya zama kafirci ba. Don haka idan muka bayyana Alkur'ani, muna nufin Alkur'ani a matsayin dalili a cikin Fiqhu.

It is necessary to define the Qur‟an, from this definition we will know what is allowed to be read in prayer and what is not. What is a proof in Hukm Shara‟i and what is not? It also tells us what makes somebody a Kafir due to what he denies and what does not constitute disbelief. So when we define Qur‟an we mean the Qur‟an as evidence in Fiqh.

Kalmar "Qur'an" an samo ta ne daga kalmar Qara'a, wadda ke nufin karatu ko karanta. Saboda haka, ma'anar Qur'an a harshe shi ne littafin da ake karantawa ko karantawa a baki.

Qur‟an is derived from the word Qara‟a, which means to read or recite. Therefore, Qur‟an linguistically means the book that has been read or recited.

A cikin ma'ana ta ilimi, Alkur'ani maganar Allah (SWT) ce mai ban mamaki da aka saukar wa Muhammadu ﷺ a harshen Larabci, kuma aka isar da ita zuwa gare mu ta hanyar tawatur. Karanta Alkur'ani ana ɗaukarsa a matsayin ibada. Ma'anar maganar Allah (SWT) ita ce Alkur'ani ainihin kalmomin Allah (SWT) ne. An saukar da shi ga Muhammadu ﷺ kamar yadda yake a yau. Ma'anar "mai ban mamaki" ita ce babu wanda zai iya kawo wani abu makamancinsa.3

As a term, Qur‟an is Allah‟s (swt) miraculous speech revealed unto Muhammad (saw) in Arabic and transferred to us by the Tawatur method. The recitation of Qur‟an is considered as an „„Ibadah (act of worship). By Allah‟s (swt) speech it is meant that the Qur‟an is the exact words of Allah (swt). It was revealed to Muhammad (saw) as it exists today. By „miraculous‟ it is meant that no one can produce something similar to it.3

Ma'anar "a cikin Larabci" tana nufin harshen Alkur'ani, ba fannin abin da yake ƙunshe da shi ko ra'ayoyinsa ba, domin Alkur'ani yana magana da dukkan Larabawa da waɗanda ba Larabawa ba. Dokokin Alkur'ani na duniya ne, ba a takaita su ga wata kabila ta musamman ko wani yanki ko wani lokaci ba. Dukkan Alkur'ani yana cikin Larabci gaba ɗaya, kuma babu wani harshen waje a cikinsa. Imam Shafi'i ya ce a cikin Risalarsa: "Alkur'ani yana nuna cewa babu wani sashi a Littafin Allah da ba shi da harshen Larabawa. Duk wanda ya bayyana irin wannan ra'ayi [game da kalmomin waje a cikin Alkur'ani] yana iya samun wasu mutane da suka karɓe shi ta hanyar biyayya makanta (taqlid) ga ikonsa, suna barin batun hujja gare shi da waɗanda suka saɓa masa. Duk da haka, ta hanyar biyayya makanta kawai sun yi sakaci [da aikinsu]; Allah Ya gafarta musu da mu. Amma watakila, wanda ya bayyana ra'ayin cewa akwai a cikin Alkur'ani [kalmomi] waɗanda ba na harshen Larabawa ba, kuma wasu suka karɓi ra'ayinsa, yana nufin cewa akwai wasu kalmomi na musamman waɗanda wasu Larabawa ba sa fahimtarsu." Bugu da ƙari, jahilcin Larabawa game da wasu kalmomin Alkur'ani ba shaida ba ne cewa Alkur'ani yana ƙunshe da kalmomin waje. Maimakon haka, akwai yiwuwar cewa wasu waɗanda ba Larabawa ba sun koyi wasu kalmomin Larabci, sannan suka yaɗu a harshensu. Saboda haka, wasu daga cikin kalmominsu na iya dacewa da wasu kalmomin da aka ambata a cikin Alkur'ani, ko kuma wasu kalmomin waje sun shiga harshen Larabci, har suka zama ɓangaren harshen Larabci kansa, don haka ba za a ɗauke su a matsayin kalmomin waje ba, tun da Larabawa sun yi amfani da su a matsayin ɓangare na harshensu, koda kuwa asalin tushensu na waje ne.

The term “in Arabic” refers to the language of the Qur‟an, not to its scope or ideas because Qur‟an addresses all Arabs and non-Arabs. The rules of Qur‟an are universal and not restricted to one ethnic group or a specific area or time. All the Qu‟ran is completely in Arabic and contains no foreign tongue. Imam Shafi says in his Risala, “The Qu‟ran indicates that there is no portion in the Book of Allah that is not in the Arab tongue. He who expressed such an opinion [concerning foreign words in the Qu‟ran] may have found some [men] who accepted it by [sheer] submission (taqlid) to his authority, leaving the matter of proof up to him and to those who have disagreed with him. However, by mere submission they have neglected [their duty]; Allah forgive them and us. But, perhaps, he who expressed the opinion that there are in the Quran [words] which are not of the Arab tongue-and his opinion was accepted by others meant that there are certain particular [words] which are not understood by some Arabs.” Furthermore, the ignorance of the Arabs about some words of the Quran is not evidence that the Quran contains foreign words. Rather there is a possibility that some non-Arabs learned some Arabic words and then it became wide spread in their language. Because of this some of their words may correspond to some words mentioned in the Quran, or maybe some foreign words entered in the Arabic language. And hence it became part of the Arabic language itself and therefore cannot be considered a foreign word anymore as the Arabs used it as part of their language, even if its root is foreign.

Ayoyi da yawa suna nuna cewa Alkur'ani gaba ɗaya yana cikin harshen Larabci, kamar:

Many verses point that the Quran is completely in Arabic such as:

"Lalle ne, Mun saukar da shi ne a matsayin Alkur'ani da harshen Larabci."

“Verily, We have sent it down as an Arabic Qur‟an.” (TMQ Yusuf: 2)

"Littafi ne da aka bayyana ayoyinsa dalla-dalla - Alƙur'ani ne da harshen Larabci ga mutanen da suka sani."

“A Book whereof the Verses are explained in detail - a Qur‟an in Arabic for people who know.” (TMQ Fussilat: 3)

Alƙur'ani mai Larabci, wanda babu karkata a cikinsa, watakila su yi taqawa. {Alƙur'ani mai Larabci, wanda babu karkata a cikinsa, watakila su yi taqawa.} (TMQ Al-Zumar: 29)

“An Arabic Quran with no crookedness in it, perchance they will be God fearing.” (TMQ Al-Zumar: 29)

Haka muka saukar da shi a matsayin Shari'a da harshen Larabci.

“Thus We sent it down as an Arabic Law.” (TMQ Ar-Ra‟ad: 37)

Kuma haka muka saukar maka (ya Muhammadu ﷺ) Alkur'ani (cikin harshen Larabci).

“And thus We have revealed unto you (O Muhammad [saw]) a Qur‟an (in Arabic).” (TMQ Shurah: 7)

"Lalle ne, Mun sanya shi Alƙur'ani cikin harshen Larabci."

“We verily, have made it a Qur‟an in Arabic.” (TMQ Zukhruf: 3)

Ta hanyar Tawatur, ana nufin cewa wani rukuni ko wasu mutane waɗanda ba zai yiwu ba su yi ƙarya ko su haɗa kai wajen ƙirƙirar ƙarya, su ne suka isar mana da shi. Al-Qur'ani ya isa gare mu ta hanyar dukkan wata ƙarni, ba ta wani rukuni kawai ba, zuwa ga waɗanda suka gaje su, har ya kai ga ƙarnin yau, ba tare da wani tazara a cikin wannan isarwa ba.

By Tawatur method it is meant that a group or people for whom it is impossible to lie or conspire to fabricate a lie conveyed it to us. The Qur‟an was transferred to us through an entire generation, not just by a group, to its successors, until it reached the present generation, without any interval in this transference.

Karatun Alkur'ani da harshen Larabci ba tare da fahimtar ma'anarsa ba, yana cikin ibada. Ta wannan fuska Alkur'ani ya bambanta da Hadisi, wanda ba za a iya karanta shi a matsayin ibada ba. Amma tunani a kan ma'anonin Alkur'ani da Hadisi duka, ibada ce.

Reciting Qur‟an in Arabic by itself, without even comprehending its meaning is considered an „„Ibadah. In this regard, Qur‟an is different from Hadith, which cannot be recited as an act of „„Ibadah. However, thinking about the meanings of both the Qur‟an and Hadith is considered an „„Ibadah.