Qur'ani tukufu haina maana ya dhahiri (nje) wala ya siri (ndani) kama wanavyodai baadhi ya watu. Ni usemi wa Kiarabu, ulioteremshwa kwa lugha ya Waarabu. Yeye (SWT) amesema:

The noble Qur‟an does not have a Zaahir (outer) or Baatin (secret) meaning as some claim. It is an Arabic speech, which has come in the tongue of the Arabs. He (swt) said:

"Tumeiteremsha kama Qur'ani ya Kiarabu." (Yūsuf: 2)

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

"Kwa lugha ya Kiarabu iliyo wazi." (TMQ Ash-Shu‛ara: 195)

“In the plain Arabic language.” (TMQ Ash-Shu‟ara: 195)

Inaeleweka kwa namna ile ile ambayo hotuba yoyote ya Kiarabu inaeleweka. Kile ambacho Allah (swt) amekusudia kwa Qur'an ni kile ambacho Qur'an tukufu yenyewe imekieleza. Allah (swt) hakukusudia chochote kingine zaidi ya kile kilichoelezwa. Nia yake inaeleweka tu kupitia kuelewa muundo wa sentensi. Maana ya Kiarabu ndiyo kile ambacho Allah (swt) alikusudia katika hotuba yake, ambayo aliieleza kwa maneno ya Kiarabu na mtindo wa Kiarabu. Kwa hiyo, maana ya hotuba ni kile ambacho hotuba imekionyesha, kupitia ushahidi wa kiisimu na dalili ya Kishariah iliyotajwa katika Kitabu au Sunnah. Haina "nje" wala "ndani"; badala yake ina maana inayoonyeshwa na hotuba ya Kiarabu, kupitia kuelewa maneno na mitindo ya Kiarabu.

It is understood the same way as any Arabic speech is understood. What Allah (swt) intends by the Qur‟an is what has been expressed by the noble Qur‟an itself. Allah (swt) did not intend anything other than what was expressed. His intention is only understood from understanding of the syntax. The Arabic meaning is what Allah (swt) intended in His speech, which He (swt) expressed in the Arabic words and Arabic style. Accordingly, the import of the speech is what the speech indicated, through the linguistic proofs and the Shar‟i indication mentioned in the Kitaab or Sunnah. This has no „outer‟ or „inner‟; it rather has a meaning indicated by the Arabic speech, through the understanding of the Arabic words and styles.