Kalmar “Qur’aan,” wacce take mai ma’ana, tana daidai da ma’anar “qiraa’ah,” domin dukansu sun fito ne daga fi’ilin “qara’a,” wanda ke nufin “karanta.” Watau, Qur’aan a zahiri yana nufin “karatu ko karantawa.” 27 Duk da haka, kalmar “Qur’aan” an yi amfani da ita a tarihi musamman don nufin littafin da aka saukar wa Annabi Muhammad ﷺ. Kalmar “Qur’aan” ana ambatarta a wurare da dama cikin littafin, tana magana a kan kanta. Misali:

The word “Qur’aan,” a verbal noun, is equivalent in meaning to “qiraa’ah,” as both come from the verb “qara’a” which means “to read.” That is, Qur’aan literally means “a reading or reciting.” 27 However, the term “Qur’aan” has been historically used specifically to refer to the book which was revealed to Prophet Muhammad (ﷺ). The term “Qur’aan” is mentioned in a number of places throughout the book in reference to itself. For example:

Sunan Qur'aan ana amfani da shi wajen nufin Alqur'ani gaba ɗaya, kamar yadda yake a cikin ayar da aka faɗa a baya; haka kuma ana amfani da shi wajen nufin kowace aya ko rukunin ayoyi, kamar yadda yake a cikin ayar da ke biye:

The name Qur’aan is used to refer to both the Qur’aan as a whole, as in the previously quoted verse; as well as to each verse or group of verses, as in the following verse:

Littafin kuma an kira shi da wasu sunaye; misali, Al-Furqaan (Mai Rarrabewa):

The Book has also been referred to by other names; for example, the Furqaan (The Distinction):

da kuma Zikiri, (Tunatarwa):

and the Thikr, (The Reminder):

Ana iya bayyana Alƙur'ani da cewa: maganar Allah ce wadda aka saukar da ita cikin harshen Larabci, a cikin salo mai karin waƙa, ga Annabi Muhammad ﷺ. Ana amfani da karatunsa wajen ibada, kuma ƙaramin surarsa tana da al'amari na mu'ujiza.

The Qur’aan could be defined as Allaah’s words which were revealed in Arabic in a rhythmical form to Prophet Muhammad (r). Its recitation is used in acts of worship and its smallest chapter (soorah) is of a miraculous nature.

Maganganun Annabi waɗanda Allah ya yi masa wahayi, waɗanda sahabbansa suka rubuta, ana kiransu gaba ɗaya da hadisai. Misali, sahabin Annabi, ‘Umar ɗan al-Khaɗɗaab, ya ruwaito cewa ya taɓa cewa:

The Prophet’s divinely inspired statements which were recorded by his followers are generally referred to as hadeeths. For example, the Prophet’s companion (sahaabee), ‘Umar ibn al-Khattaab, reported that he once said,

Sai dai, a wasu daga cikin maganganunsa, Annabi (r) ya danganta abin da ya faɗa ga Allah; misali, wani sahabi, Abu Hurairah, ya ruwaito cewa Annabi ﷺ ya ce,

However, in some of his statements, the Prophet (r) attributed what he said to Allaah; for example, another sahaabee, Aboo Hurayrah, reported that the Prophet (r) said,

Domin a bambanta wannan nau'in hadisi da wanda ya gabata, ana kiran sa hadisin ƙudusi (hadisi mai tsarki), kuma ana kiran wanda ya gabata da hadisin nabawi (hadisi na Annabi ﷺ).

In order to distinguish this type of hadeeth from the previous type, it is referred to as hadeeth qudsee (sacred hadeeth) and the former referred to as hadeeth nabawee (prophetic hadeeth).

Al-Qur'aan kuwa, duk da haka, ba ɗaya yake da hadisin Qudsi ba saboda dalilai da dama. Na farko, Al-Qur'aan daga Allah yake duka a cikin lafazinsa da ma'anarsa, alhali a game da hadisin Qudsi, ma'anarsa daga Allah take, amma lafazinsa na Annabi ne (ﷺ). Na biyu, Allah ya ƙalubalanci Larabawa da mutane gabaki ɗaya su kawo ko da sura mai kama da ɗaya daga cikin surorin Al-Qur'aan, kuma rashin iyawarsu na yin haka yana tabbatar da mu'jizarsa. Wannan ba haka yake ba game da hadisin Qudsi. Na uku, karatun Al-Qur'aan ana amfani da shi a cikin salla, kuma kansa ana ɗaukarsa wani nau'i na ibada. Annabi (ﷺ) ya ce:

The Qur’aan, however, is not the same as hadeeth qudsee for a number of reasons. First, the Qur’aan is from Allaah both in its wording and in its meaning, while in the case of hadeeth qudsee, its meaning is from Allaah but its wording was the Prophet’s (ﷺ). Second, Allaah challenged the Arabs and mankind in general to produce even a chapter equivalent to one of the Qur’aan’s chapters, and their inability to do so proves its miraculous nature. This is not so in the case of hadeeth qudsee. Third, the recitation of the Qur’aan is used in salaah and is itself considered a form of worship. The Prophet (r) said,

Duk da haka, karanta hadisi kudusi ba shi da ɗayan waɗannan halaye.35

However, the recitation of hadeeth qudsee carries none of these properties.35