Tavatur so'zining lug'aviy ma'nosi — at-tatabu' (ketma-ketlik, bir-birini izlashi).

The linguistic meaning of At-Tawaatur is At-Tataabu’ (successiveness, consecutiveness).

Istilohiy (terminologik) ma'noda at-tavotur — bu shunday bir guruhning boshqa guruhdan, u guruh yana boshqa guruhdan naql qilishi (rivoyat qilishi)ki, ularning yolg'on ustida til biriktirishi yoki kelishib olishi mumkin bo'lmaydi (ya'ni yolg'onga til biriktirish ehtimoli yo'qqa chiqariladi).

The Istilaahi (terminological) meaning of At-Tawaatur is: The transmission of a group (Jamaa’ah) from a group from a group in which it is impossible for there to be any collusion or connivance upon a lie (i.e. that the possibility for a lie to be colluded is eliminated).

Bu tavotur Qur'onning naqli borasida yuz bergan bo'lib, uni Alloh Taolo himoya qilib, saqlashni kafolatlagan.

This Tawaatur occurred in respect to the transmission of the Qur’aan which Allah Ta’Aalaa has guaranteed to be protected and safeguarded.

Alloh Ta'olo aytadi:

Allah Ta’Aalaa said:

Qur'onning saqlanishi quyidagicha amalga oshdi:

The preservation of the Qur’aan took place as follows:

1) Qur’oni Karimning oyatlari Allah Elchisiga ﷺ nozil bo‘lganda, u ularni o‘z sahobalariga o‘qib berar edi, ular esa ularni u zotdan qabul qilganlaridek aynan yod olar edilar. Keyin ular oyatlarni namozlarida tilovat qilar edilar, shu bilan birga u zot ﷺ vahiyni yozib boruvchi kotiblarga ularni o‘sha paytda yozish uchun ishlatiladigan boshqa materiallar qatorida teri va mollarning terilariga yozishni buyurar edi. So‘ngra vafotlaridan oldin u zot ﷺ Jibroil (a.s.)ga uni (to‘liq holda) tilovat qilib berdilar.

1) Every time Aayaat of the Qur’aan Al-Kareem were revealed upon the Messenger of Allah (saw) he would recite them to his companions and they would then memorise it exactly as they received it from him. They would then recite the Aayaat in their Salaah and at the same time he would command (the selected) recorders of the Wahi to write them upon skins and hides amongst other materials that were written upon at that time. Then prior to his passing (saw) he recited it (in its entirety) to Jibreel (as).

2) Payg'ambar ﷺ vafot etganlarida, butun Qur'on yozib olingan va Sahobalar (roziyallohu anhum) ko'ksida yodlangan edi. Shu sababli, Qur'onning har bir oyati uchun uni yodlaganlar soni tavotur darajasiga yetgan edi.

2) When the Messenger of Allah (saw) passed away the whole Qur’aan had been written on materials and had been memorised within the breasts of the Sahaabah (rah). Therefore, the number of those who had memorised it had reached the level of Tawaatur for every Aayah from the Aayaat of the Qur’aan.

Abu Bakr (ra) davrida Qur’on oyatlari va suralarining tartibga solinishi va bir joyga jamlanishi tavqifiy (Alloh tomonidan belgilangan) tarzda, Rasululloh ﷺ dan aynan qanday naql qilingan bo‘lsa, shunday yakunlandi. Bu ishni eng ko‘p yod olgan kishi, Wahiy nozil bo‘lganda uni yozib boruvchilardan biri bo‘lgan Zayd ibn Sobit (ra) boshchiligidagi jamoa amalga oshirdi. Shunday qilib, uning oyatlari va suralari tartibga solindi va muvofiqlashtirildi. Oyatlar va suralar bir joyga to‘plandi va so‘ng ip bilan bog‘landi. Keyin Abu Bakr (ra) unga “Al-Mushaf” nomini berdi. Bu Mushafni ummat ijmo’ (ittifoq) asosida qabul qildi, uning ichidagi barcha narsa esa tavotur (ishonchli, uzluksiz rivoyatlar) orqali tasdiqlangan.

3) At the time of Abu Bakr (ra) the ordering and gathering together of the Qur’aan was completed in accordance to what was Tawqeefiy (set by Allah) exactly as it had been transmitted from the Messenger of Allah (saw). This was undertaken by a committee led by the one who had most preserved it, Zaid Bin Thaabit (ra), who had been one of the writers of the Wahi as it descended. And so its Aayaat and Suwar (Soorahs) were ordered and organised. The Aayaat and Suwar were put and brought together and then tied by string. Then Abu Bakr (ra) gave it the name of Al-Mushaf and this Mushaf has been adopted by the Ummah by way of a consensus (Ijmaa’) upon it whilst all that is in it has been affirmed by way of Tawaatur (definite reports).

Lekin kimki (qurbonlik qilishga) imkoni bo‘lmasa, u holda uch kun ro‘za tutsin. (Ketma-ket) degan so‘z Qur’on sifatida qabul qilinmaydi, chunki u tavotur yo‘li bilan naql qilinmagan va Usmon ibn Affon (roziyallohu anhu) davrida ko‘chirilgan Mushaflarda (Mushaflar – Mushafning ko‘plik shakli) yozilmagan.

But whoever does not have the means, then he should fast for three (consecutive) days Is not considered to be Qur’aan because the word ‘consecutive’ (متتابعات (was not transmitted by way of Tawaatur and it was not written in the Masaahif (plural of Mushaf) which were copied at the time of ‘Uthmaan Ibn ‘Affaan (ra).

Nihoyat, bu dunyoda Qur'oni Karim olgan darajadagi parvoz, e'tibor va o'rganishga sazovor bo'lgan boshqa biror kitob hech qachon bo'lmagan.

Finally, there has never been a book in this Dunyaa that has received the amount of care, attention and study as the Qur’aan Al-Kareem received.

I'jaz (mo''jizalik va o'xshashsizlik) ning maqsadi odamlarga ishontirishdir: mo''jiza ko'rsatgan zot Alloh taolo tomonidan (ularga) yuborilgan Payg'ambardir.

The purpose behind the ‘I’jaaz (miraculous nature and inimitability) is to convince the people that the one who came with the Mu’jizah (miracle) is a Messenger who has been sent by Allah Ta’Aalaa (to them).