Qur'ani Tukufu iliwasilisha mawazo na hukumu za Uislamu ilizoleta kwa mtindo wa Kiarabu uliofikia kiwango cha juu kabisa cha Balaghah (ufasaha wa usemi) na Fasaha (usafi wa lugha). Mambo yafuatayo yanaweza kuonekana kuhusu mbinu yake ya kuwasilisha:

The Qur’aan Al-Kareem presented the thoughts and Ahkaam of Islaam that it brought with an Arabic style that reached the highest level of Balaaghah (eloquence) and Fasaahah (purity). The following matters can be observed in respect to its methodology of presentation:

1 – Ilizipanga hukumu za sharia kwa namna inayochochea hamu ya kufuata na kutii. Wakati huo huo, inaamsha chuki na karaha kuhusu kukiuka, kufanya kitendo kinyume nacho, na kupinga amri Zake. Allah Ta'aalaa amesema:

1 – It presented the Ahkaam in a manner that arouses the desire to follow and be obedient. At the same time, it incites an aversion and repulsion in respect to violating, undertaking a contrary act and resistance to His commands. Allah Ta’Aalaa said:

2 – Ameibainisha kuwa ni wajibu (lazima) kupitia Seeghat ul-Amr (umbo la amri). Allah Ta’Aalaa amesema:

2 – It has determined the Wujoob (obligation) through the Seeghat ul-Amr (command form). Allah Ta’Aalaa said:

Na imebainishwa pia kwamba kitendo ni Maktoob (kimeandikwa/kimewajibishwa) kwa Mukallafeen kupitia Seeghat ul Ikhbaar (namna ya kutoa habari), kama katika kauli ya Allah Ta’Aalaa:

And it has also determined that an action is Maktoob (written/prescribed) upon the Mukallafeen through the Seeghat ul Ikhbaar (form of informing) like in the speech of Allah Ta’Aalaa:

3) Al-Qur’aan ni Qat’iy Ath-Thuboot (yenye uthibitisho wa uhakika katika upokezi wake), na Dalaalah yake (maana inayodokezwa) kuhusiana na Ahkaam inaweza kuwa Qat’iy Ad-Dalaalah (yenye maana ya uhakika katika kudokeza). Mfano wake ni katika kauli ya Allah Ta’Aalaa:

3) Al-Qur’aan is Qat’iy Ath-Thuboot (definite in transmission) and its Dalaalah (indicative meaning) in respect to the Ahkaam can be Qat’iy Ad-Dalaalah (definite in indicative meaning). This is like in the speech of Allah Ta’Aalaa:

Katika hali hii, lafdhi (maneno) ya aya hii haina uwezekano wa kuwa na maana zaidi ya moja. Hata hivyo, aya pia inaweza kuwa Zhanniy Ad-Dalaalah (yenye maana ya dhana, si ya hakika). Mfano wa hili ni kauli ya Allah Ta‘ālā:

In this case, the Lafzh (wording) in this Aayah does not hold the possibility of more than one meaning. However, an Aayah can also be Zhanniy Ad-Dalaalah (indefinite in its indicative meaning). An example of this is the Qawl of Allah Ta’Aalaa:

Neno "Quroo" linaweza kumaanisha Tahaaraat (vipindi vya usafi) na pia linaweza kumaanisha vipindi vya uchafu (Haidaat). Kwa kuwa neno hilo linakubali zaidi ya maana moja, Dalaalah (dalili) ya Aayah hiyo hufuata hukumu ya Zhanniy (ya dhana) wala si ya Qat'iy (ya hakika).

The Lafzh “Quroo’’ holds the possibility to mean Tahaaraat (periods of purity) just as it holds the possibility to intend the meaning of the periods of impurity (Haidaat). Due to being open to more than one meaning, the Dalaalah (indication) of the Aayah follows the ruling of the Zhanniy (indefinite) and not the Qat’iy (definite).

4 – Baadhi ya Aayaat za Qur-aan zilikuja kwa Mujmalah (kwa njia isiyofafanuliwa), au ‘Aammah (ya jumla), au Mutlaqah (isiyowekewa mipaka), na Sunnah ilikuja kufafanua Mujmal, kubainisha ‘Aamm na kuweka mipaka kwa Mutlaq. Allah Ta’Aalaa ametuongoza kwa hilo katika kauli yake:

4 – Some of the Aayaat of the Qur’aan came Mujmalah (in an undetailed manner) or ‘Aammah (general) or Mutlaqah (unrestricted) and the Sunnah came to explain the Mujmal, specify the ‘Aamm and restrict the Mutlaq. Allah Ta’Aalaa guided to that in His speech: