Qur’oni Karim Islom fikrlari va ahkomlarini, u olib kelgan dinni, balog‘at (notiqlik) va fasohat (sofdillik) darajasiga yetgan arab uslubida bayon etdi. Uning bayon usuliga nisbatan quyidagi jihatlarni kuzatish mumkin:

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 – U ahkomlarni shunday taqdim etdiki, bu itoat qilish va bo‘ysunish istagini uyg‘otadi. Shu bilan birga, Uning amrlarini buzish, unga zid harakat qilish va qarshilik ko‘rsatishga nisbatan nafrat va jirkanish uyg‘otadi. Alloh Taolo aytadi:

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 – U vojib bo‘lish (majburiyat) hukmini amr siyg‘asi (buyruq shakli) orqali belgilagan. Alloh Taolo aytadi:

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

Shuningdek, u amalning mukallaf shaxslarga Ikhbor shakli (xabar berish shakli) orqali yozilgan (farz qilingan) ekanligini ham belgilagan, masalan, Allohu Ta'olonining quyidagi so'zlarida:

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’on qat’iy as-subut (naqli aniq) bo‘lib, ahkomlarga nisbatan uning dalolati (ma’no ko‘rsatishi) qat’iy ad-dalolat (ma’no ko‘rsatishi aniq) bo‘lishi mumkin. Bunga Alloh Taolo kalomi misol bo‘ladi:

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:

Ushbu oyatda lafz (so'z) bir ma'nodan boshqasini ko'tarmaydi. Ammo oyat zanniy ad-dalolat (dalolati noaniq) bo'lishi ham mumkin. Buning misoli Alloh Taolоning quyidagi qavli:

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:

"Quroo" lafzi tahorat davrlari (poklik davrlari) ma'nosini ham, hayz davrlari (nopoklik davrlari) ma'nosini ham anglatish ehtimoliga ega. Bir necha ma'noga yo'l qo'yganligi sababli, oyatning dalolati qat'iy (aniq) emas, balki zanniy (gumonli) hukmga tegishlidir.

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 – Qur’on oyatlarining ba’zilari mujmal (batafsil bo‘lmagan) yoki ‘ommiy (umumiy) yoki mutlaq (cheklanmagan) holda kelgan, sunnat esa mujmalni bayon qilish, ‘ommni tahsis qilish va mutlaqni cheklash uchun kelgan. Alloh Taolo buni O‘z kalomida hidoyat qilgan:

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: