Qur'onni ta'riflash zarur, chunki shu ta'rifdan namozda nima o'qilishi mumkinligi va nima mumkin emasligi ma'lum bo'ladi. Shar'iy hukmda nima dalil bo'lishi va nima dalil bo'lmasligi ham shu bilan aniqlanadi. Shuningdek, u nimani inkor qilgan kishi kofir bo'lishini va nima kufr hisoblanmasligini ham bildiradi. Biz Qur'onni ta'riflaganimizda, fiqhda dalil sifatidagi Qur'onni nazarda tutamiz.

It is necessary to define the Qur‟an, from this definition we will know what is allowed to be read in prayer and what is not. What is a proof in Hukm Shara‟i and what is not? It also tells us what makes somebody a Kafir due to what he denies and what does not constitute disbelief. So when we define Qur‟an we mean the Qur‟an as evidence in Fiqh.

Qur’on so‘zi "qara’a" fe’lidan olingan bo‘lib, uning ma’nosi "o‘qimoq" yoki "tilovat qilmoq" demakdir. Shuning uchun lug‘aviy ma’noda Qur’on "o‘qilgan yoki tilovat qilingan kitob" degan ma’noni anglatadi.

Qur‟an is derived from the word Qara‟a, which means to read or recite. Therefore, Qur‟an linguistically means the book that has been read or recited.

Qur'on atamasi Alloh Taologa (SWT) tegishli, Muhammad (ﷺ)ga arab tilida nozil qilingan va bizga tavotur usulida yetkazilgan mo''jizaviy kalomdir. Qur'onni tilovat qilish ibodat (ibodat qilish amali) hisoblanadi. Alloh (SWT)ning kalomi, deganda Qur'on Allohning (SWT) aynan so'zlari ekani nazarda tutiladi. U Muhammad (ﷺ)ga hozirgi holatida nozil qilingan. "Mo''jizaviy" deganda esa hech kim unga o'xshash narsani yarata olmasligi nazarda tutiladi.3

As a term, Qur‟an is Allah‟s (swt) miraculous speech revealed unto Muhammad (saw) in Arabic and transferred to us by the Tawatur method. The recitation of Qur‟an is considered as an „„Ibadah (act of worship). By Allah‟s (swt) speech it is meant that the Qur‟an is the exact words of Allah (swt). It was revealed to Muhammad (saw) as it exists today. By „miraculous‟ it is meant that no one can produce something similar to it.3

“Arabcha” atamasi Qur’onning tiliga ishora qiladi, uning qamrovi yoki g’oyalariga emas, chunki Qur’on arablarga ham, arab bo’lmaganlarga ham xitob qiladi. Qur’on qoidalari universal bo’lib, bitta etnik guruhga, muayyan hududga yoki muayyan davrga cheklanmaydi. Butun Qur’on to’liq arab tilida bo’lib, unda hech qanday chet tili yo’q. Imom Shofi’iy o’zining “Ar-Risola” asarida shunday deydi: “Qur’on ko’rsatadiki, Allohning Kitobida arab tilida bo’lmagan biror qism yo’q. Qur’ondagi chet so’zlar haqida bunday fikr bildirgan kishi, ehtimol, uning hukmiga taqlid qilib, bunga rozi bo’lgan ba’zi kishilarni topgandir, dalilni esa uning va unga muxolif bo’lganlarning ixtiyoriga qoldirgan. Lekin ular faqat taqlid bilan o’z vazifalaridan chetga chiqdilar; Alloh ularni ham, bizni ham kechirsin. Ammo, ehtimol, Qur’onda arab tiliga mansub bo’lmagan so’zlar bor, degan fikr bildirgan kishi va uning fikrini boshqalar qabul qilgan kishi, arablarning ba’zilari tushunmaydigan muayyan so’zlar borligini nazarda tutgandir.” Bundan tashqari, arablarning Qur’ondagi ba’zi so’zlarni bilmasligi Qur’onda chet so’zlar borligining dalili emas. Balki ba’zi arab bo’lmagan kishilar arabcha so’zlarni o’rganib, ular o’z tillarida keng tarqalgan bo’lishi mumkin. Shuning uchun ularning ba’zi so’zlari Qur’onda zikr qilingan so’zlarga mos kelishi mumkin yoki arab tiliga ba’zi chet so’zlar kirib kelgan bo’lishi mumkin. Shunday qilib, ular arab tilining o’ziga aylanib ketgan, va arablar ularni o’z tillarining bir qismi sifatida ishlatganligi sababli, ildizi chet bo’lsa ham, endi ularni chet so’z deb hisoblab bo’lmaydi.

The term “in Arabic” refers to the language of the Qur‟an, not to its scope or ideas because Qur‟an addresses all Arabs and non-Arabs. The rules of Qur‟an are universal and not restricted to one ethnic group or a specific area or time. All the Qu‟ran is completely in Arabic and contains no foreign tongue. Imam Shafi says in his Risala, “The Qu‟ran indicates that there is no portion in the Book of Allah that is not in the Arab tongue. He who expressed such an opinion [concerning foreign words in the Qu‟ran] may have found some [men] who accepted it by [sheer] submission (taqlid) to his authority, leaving the matter of proof up to him and to those who have disagreed with him. However, by mere submission they have neglected [their duty]; Allah forgive them and us. But, perhaps, he who expressed the opinion that there are in the Quran [words] which are not of the Arab tongue-and his opinion was accepted by others meant that there are certain particular [words] which are not understood by some Arabs.” Furthermore, the ignorance of the Arabs about some words of the Quran is not evidence that the Quran contains foreign words. Rather there is a possibility that some non-Arabs learned some Arabic words and then it became wide spread in their language. Because of this some of their words may correspond to some words mentioned in the Quran, or maybe some foreign words entered in the Arabic language. And hence it became part of the Arabic language itself and therefore cannot be considered a foreign word anymore as the Arabs used it as part of their language, even if its root is foreign.

Ko'plab oyatlar Qur'onning to'liq arab tilida ekanligini ko'rsatadi, masalan:

Many verses point that the Quran is completely in Arabic such as:

“Albatta, Biz uni arab tilidagi Qur'on sifatida nozil qildik.” (TMQ Yusuf: 2)

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

"Uning oyatlari batafsil bayon qilingan – biluvchi qavm uchun arab tilidagi Qur'on bo'lgan bir kitob." (TMQ Fussilat: 3)

“A Book whereof the Verses are explained in detail - a Qur‟an in Arabic for people who know.” (TMQ Fussilat: 3)

"Unda hech qanday egrilik bo‘lmagan arab tilidagi Qur’on, ehtimol ular taqvo qilarlar." (Az-Zumar, 29-oyat)

“An Arabic Quran with no crookedness in it, perchance they will be God fearing.” (TMQ Al-Zumar: 29)

"Shunday qilib, Biz uni arabcha hukm sifatida nozil qildik." (TMQ Ar-Ra‟ad: 37)

“Thus We sent it down as an Arabic Law.” (TMQ Ar-Ra‟ad: 37)

Shuningdek, Biz senga (ey Muhammad ﷺ) arab tilida Qur'onni vahiy qildik.

“And thus We have revealed unto you (O Muhammad [saw]) a Qur‟an (in Arabic).” (TMQ Shurah: 7)

“Albatta, Biz uni arab tilida Qur’on qildik.” (TMQ Zuxruf: 3)

“We verily, have made it a Qur‟an in Arabic.” (TMQ Zukhruf: 3)

Tavotur usuli bilan shuni nazarda tutiladiki, uni bizgacha yetkazgan guruh yoki odamlar yolg‘on gapirishi yoki yolg‘on to‘qish uchun til biriktirishi mumkin bo‘lmagan kishilardir. Qur’oni karim bizga bir guruh orqali emas, balki butun bir avlod orqali, o‘z vorislariga, to hozirgi avlodga yetguncha, bu yetkazishda hech qanday uzilishsiz yetib kelgan.

By Tawatur method it is meant that a group or people for whom it is impossible to lie or conspire to fabricate a lie conveyed it to us. The Qur‟an was transferred to us through an entire generation, not just by a group, to its successors, until it reached the present generation, without any interval in this transference.

Qur’onni arab tilida, uning ma’nosini tushunmasdan o‘qish o‘z-o‘zidan ibodat hisoblanadi. Bu jihatdan Qur’on hadisdan farq qiladi, chunki hadisni ibodat sifatida o‘qib bo‘lmaydi. Biroq, ham Qur’onning, ham hadisning ma’nolari haqida o‘ylash ibodat hisoblanadi.

Reciting Qur‟an in Arabic by itself, without even comprehending its meaning is considered an „„Ibadah. In this regard, Qur‟an is different from Hadith, which cannot be recited as an act of „„Ibadah. However, thinking about the meanings of both the Qur‟an and Hadith is considered an „„Ibadah.