《古兰经》所呈现的伊斯兰思想与律例，采用了达到最高修辞水平（辞藻之美）与纯正（措辞之洁）的阿拉伯文风。在其表述方法上，可以观察到以下几点：

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 ——它以一种能激发人去遵从和顺服的方式呈现了诸教法（Ahkaam）。同时，它也使人对违背、做出相反行为以及抵抗真主的命令产生厌恶和反感。真主至高无上说：

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 —— 它通过命令式（Seeghat ul-Amr）确定了 Wujoob（义务性）。安拉塔阿拉说：

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

并且（学者们）还确定：通过"告知式"的形式（صيغة الإخبار），某一行为会被记录为对成年且负有责任者（المكلفين）的规定，就像真主至高的话语中那样：

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）《古兰经》的传述是确定可靠的（قطعي الثبوت），其关于律例的所指意义也可以是确定明确的（قطعي الدلالة）。例如安拉至高的话语：

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:

在这种情况下，这节经文的措辞（Lafzh）并不具有多种含义的可能。然而，一节经文也可能属于“ظنية الدلالة”（Zhanniy Ad-Dalaalah，即含义上不确定）。例如安拉至高的话：

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:

“قُرُوء”这个词既可以指纯净期（طُهْر），也可以指经期（حَيْض）。正因为它可以有不止一种含义，这节经文的所指（دلالة）便属于“ظَنِّي”（或然性）而非“قَطْعِي”（确定性）。

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 ——《古兰经》的一些经文是以概括（Mujmalah）、普遍（‘Aammah）或无限定（Mutlaqah）的方式出现的，而圣训则用来阐明概括的内容、限定普遍的内容、约束无限定的内容。安拉至高无上在祂的经文中指引了这一点：

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: