Alqur'ani yana da muhimmanci ta musamman da daraja wadda ta bambanta shi da sauran Adillah Al-Ijmaaliyyah kamar Sunnah, Ijma', Qiyas da sauransu. Wannan muhimmanci yana bayyana a cikin al'amura masu zuwa:

The Qur’aan has a special importance and significance that distinguishes it from the remainder of the Adillah Al-Ijmaaliyyah like the Sunnah, Ijmaa’, Qiyaas and others. This significance manifests in the following matters:

1) Alkur'ani mai girma shi ne Maganar Allah a cikin Lafzinsa (kalmominsa) da kuma cikin Ma'anarsa. Saboda haka, Hadisan Annabi ba a ɗaukansu a matsayin ɓangare na Alkur'ani ba, domin kalmominsu ba daga Allah suke ba, koda ma ma'anoninsu an yi musu wahayi daga Allah. Haka kuma, Tafsirin Alkur'ani ba a ɗaukarsa a matsayin ɓangare na Alkur'ani, kamar yadda fassarar Alkur'ani zuwa wasu harsunan da ba Larabci ba ba a ɗaukarsu a matsayin Alkur'ani. Mutane suna yin ibada ta hanyar karanta Alkur'ani saboda shi Maganar Allah ne, wani kebantaccen siffa da ke tattare da shi kaɗai, wadda ba a samunta a cikin wata hujja ta shari'a ba.

1) The Qur’aan Al-Kareem is the Kalaam (speech) of Allah in its Lafzh (wording) and in its Ma’naa (meaning). Consequently, the Prophetic Ahaadeeth are not considered to be from the Qur’aan because its Alfaazh (wordings) are not from Allah even if its meanings have been inspired from Allah. The Tafseer of the Qur’aan is also not considered to be from the Qur’aan just as the translation of the Qur’aan into other non-Arabic languages are not considered to be the Qur’aan. People undertake an act of worship by reciting the Qur’aan due to it being the Kalaam of Allah which is a special quality that is particular to it and is not found within any other Adillah.

2) Alƙur'ani Mai Girma ya isa gare mu ta hanyar Tawaatur, kuma wannan ya shafi kowace ayar cikinsa. Kowace aya tana da Qat'iy Ath-Thuboot (tabbataccen isnadi) dangane da cewa daga Allah Ta'aala take. Saboda haka, duk abin da ba a isar da shi ta hanyar Tawaatur ba, ba a ɗaukarsa a matsayin ɓangare na Alƙur'ani, kamar abin da aka ruwaito daga Abdullah Ibn Mas'ood (ra) misali, lokacin da ya karanta maganar Allah Ta'aala:

2) The Qur’aan Al-Kareem has been transmitted to us by Tawaatur and this applies to every single one of its Aayaat. Each Aayah is Qat’iy Ath-Thuboot (definite in transmission) in respect to it being from Allah Ta’Aalaa. Consequently, anything that has not been transmitted by Tawaatur is not considered to be from the Qur’aan like that which was related from Abdullah Ibn Mas’ood (ra) for example when he recited the Qawl of Allah Ta’Aalaa:

Sa'ad ya karanta wannan Aya sai ya ƙara kalmar ‘Mutataabi’aat’ (a jere) bayan kwanaki uku, don haka ana fahimtar wannan karatu a matsayin tafsiri ga kwanaki uku ta fuskar cewa suna a jere, bisa ra'ayin Abdullah Ibn Mas'ood (ra).

When he read this Aayah he added the word ‘Mutataabi’aat’ (consecutive) after the three days and as such this reading is understood to represent a Tafseer of the three days in respect to them being consecutive in accordance to the opinion of Abdullah Ibn Mas’ood (ra).

Yayin da mafi yawan Hadisan Annabi da aka isar mana ba Mutawaatir ba ne a isar da su, domin galibinsu Khabar Aahaad ne, wato ma'anar cewa ba su da tabbaci sosai (Zhanniy Ath-Thuboot) dangane da kasancewarsu daga Manzon Allah ﷺ.

That is while the vast majority of the Prophetic Ahaadeeth, that have been transmitted to us, are not Mutawaatir in their transmission as they are mostly Khabar Aahaad which means that they are Zhanniy Ath-Thuboot (not definite in transmission) in respect to them being from the Messenger of Allah (saw).

3) Al-Qur'aanul-Kareem an kiyaye shi daga kowane irin kari ko cire-cire, saboda maganar Allah Ta'aalaa:

3) The Qur’aan Al-Kareem is safeguarded from any addition or omission (or deletion) due to the Qawl of Allah Ta’Aalaa:

Saboda haka, ba zai yiwu wata halitta ta ƙara a cikinsa ko ta cire wani abu daga gare shi ba, domin Allah Ta'aala ne ya karɓi aikin kiyaye shi da tabbatar da kiyayewarsa. Sai dai mun ga cewa akwai waɗanda suka ƙara cikin Hadisan Manzon Allah ﷺ, ko dai saboda jahilci da kyakkyawar niyya, ko kuma da gangan don ƙulla makirci da yaƙar Musulunci. Saboda haka, Hadisai Sahihai ana bambance su ne kawai ta hannun masu ruwaito Hadisi da malaman Hadisi kamar Al-Bukhari, Muslim da At-Tirmidhi, da sauransu.

Therefore, it is not possible for a creation to add to it or take anything away from it because Allah Ta’Aalaa has taken over and guaranteed that it will be preserved and safeguarded. In contrast we have seen that there have been those who have added to the Ahaadeeth of the Messenger of Allah (saw) either out of ignorance and good intention or in a deliberate attempt to scheme and fight against Islaam. The Saheeh Ahaadeeth are then only distinguished by the relaters and scholars of Hadeeth like Al-Bukhaari, Muslim and At-Tirmidhi amongst others.

4) Alkur'ani Al-Kareem shi ne Asaas (tushe) kuma shi ne tushen farko na Shari'ar Musulunci, sannan hujjar sauran Adillah kamar Sunna, Ijma'i da Qiyas tana samuwa ne daga gare shi. Saboda haka muna karbar Sunna ne domin Allah Ta'aala ya ce a cikin Alkur'ani:

4) The Qur’aan Al-Kareem is the Asaas (basis) and is the first point of reference for the Islamic Sharee’ah whilst the Hujjah (proof and validity) of the other Adillah like the Sunnah, Ijmaa’ and Qiyaas is derived from it. As such we take the Sunnah because Allah Ta’Aalaa has said in the Qur’aan:

Kuma muna karɓar Ijmā'in Sahabbai saboda Allah Ta'ālā ya yabe su (gaba ɗaya) a cikin Alƙur'ani:

And we take the Ijmaa’ As-Sahaabah because Allah Ta’Aalaa has praised them (collectively) in the Qur’aan: