“Qur’on” so‘zi, ya’ni masdar, “qiraa’ah” so‘zi bilan ma’no jihatidan teng keladi, chunki ikkalasi ham “qara’a” fe’lidan kelib chiqqan, bu fe’l “o‘qimoq” degan ma’noni anglatadi. Ya’ni, “Qur’on” so‘zining lug‘aviy ma’nosi “o‘qish yoki tilovat qilish” demakdir. 27 Biroq “Qur’on” atamasi tarixan aynan Payg‘ambar Muhammad (ﷺ)ga nozil qilingan kitobni anglatish uchun ishlatilgan. “Qur’on” atamasi kitobning o‘zi haqida kitob davomida bir necha o‘rinlarda zikr qilingan. Masalan:

The word “Qur’aan,” a verbal noun, is equivalent in meaning to “qiraa’ah,” as both come from the verb “qara’a” which means “to read.” That is, Qur’aan literally means “a reading or reciting.” 27 However, the term “Qur’aan” has been historically used specifically to refer to the book which was revealed to Prophet Muhammad (ﷺ). The term “Qur’aan” is mentioned in a number of places throughout the book in reference to itself. For example:

Qur’on nomi ham Qur’onning butunligiga, yuqorida keltirilgan oyatda bo‘lgani kabi, ham har bir oyat yoki oyatlar guruhiga, quyidagi oyatda bo‘lgani kabi, ishora qilish uchun ishlatiladi:

The name Qur’aan is used to refer to both the Qur’aan as a whole, as in the previously quoted verse; as well as to each verse or group of verses, as in the following verse:

Kitob boshqa nomlar bilan ham atalgan; masalan, Furqon (Ajratuvchi).

The Book has also been referred to by other names; for example, the Furqaan (The Distinction):

va zikr (Eslatma):

and the Thikr, (The Reminder):

Qur’on — Alloh Taolonining so‘zlari bo‘lib, ular arab tilida, ohangdor shaklda Muhammad ﷺ ga nozil qilingan deb ta’riflanishi mumkin. Uning tilovati ibodat amallarida qo‘llaniladi, uning eng qisqa surasi esa mo‘jizaviy xususiyatga ega.

The Qur’aan could be defined as Allaah’s words which were revealed in Arabic in a rhythmical form to Prophet Muhammad (r). Its recitation is used in acts of worship and its smallest chapter (soorah) is of a miraculous nature.

Payg‘ambarimizning vahiy ilhomi bilan aytgan so‘zlari, ularni sahobalari rivoyat qilgan holda, odatda hadis deb ataladi. Masalan, Payg‘ambarning sahobasi ‘Umar ibn al-Xattob rivoyat qilishicha, u bir marta shunday degan:

The Prophet’s divinely inspired statements which were recorded by his followers are generally referred to as hadeeths. For example, the Prophet’s companion (sahaabee), ‘Umar ibn al-Khattaab, reported that he once said,

Biroq, ba'zi so'zlarida Payg'ambar (r) o'z so'zlarini Allohga nisbat bergan; masalan, boshqa bir sahoba Abu Hurayra xabar qilishicha, Payg'ambar (r) shunday degan:

However, in some of his statements, the Prophet (r) attributed what he said to Allaah; for example, another sahaabee, Aboo Hurayrah, reported that the Prophet (r) said,

Ushbu turdagi hadisni oldingi turdan ajratish uchun uni hadisi qudsiy (muqaddas hadis) deb ataladi, oldingisi esa hadisi nabaviy (payg'ambarlik hadisi) deb ataladi.

In order to distinguish this type of hadeeth from the previous type, it is referred to as hadeeth qudsee (sacred hadeeth) and the former referred to as hadeeth nabawee (prophetic hadeeth).

Qur’on esa bir qator sabablarga ko‘ra hadisi qudsiydan farq qiladi. Birinchidan, Qur’on ham lafzi, ham ma’nosi bilan Allohdan keladi, hadisi qudsiyda esa ma’nosi Allohdan bo‘lsa-da, lafzi Payg‘ambarning ﷺ so‘zidir. Ikkinchidan, Alloh arablarni va umuman insoniyatni Qur’on surralaridan biriga teng keladigan bir surani keltirishga da’vat qildi, ularning buga ojiz qolishi uning mo‘‘jizaviy tabiatini isbotlaydi. Hadisi qudsiyda bunday emas. Uchinchidan, Qur’onni tilovat qilish namozda ishlatiladi va o‘zi ibodat shakli hisoblanadi. Payg‘ambar ﷺ shunday degan:

The Qur’aan, however, is not the same as hadeeth qudsee for a number of reasons. First, the Qur’aan is from Allaah both in its wording and in its meaning, while in the case of hadeeth qudsee, its meaning is from Allaah but its wording was the Prophet’s (ﷺ). Second, Allaah challenged the Arabs and mankind in general to produce even a chapter equivalent to one of the Qur’aan’s chapters, and their inability to do so proves its miraculous nature. This is not so in the case of hadeeth qudsee. Third, the recitation of the Qur’aan is used in salaah and is itself considered a form of worship. The Prophet (r) said,

Biroq, hadis qudsiyni tilovat qilishda bu xususiyatlarning hech biri mavjud emas.35

However, the recitation of hadeeth qudsee carries none of these properties.35