Qur'ani ina umuhimu na hadhi maalum inayoitofautisha na dalili nyingine za Adillah Al-Ijmaaliyyah kama vile Sunnah, Ijmaa', Qiyaas na nyinginezo. Umuhimu huu unadhihirika katika mambo yafuatayo:

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) Qur-aan Tukufu ni maneno (kalaam) ya Allah kwa maneno yake (lafzh) na kwa maana yake (ma'naa). Kwa hiyo, Hadith za Mtume hazizingatiwi kuwa sehemu ya Qur-aan kwa sababu maneno yake (alfaazh) si kutoka kwa Allah, ingawa maana zake zimetokana na ufunuo wa Allah. Tafsiri ya Qur-aan pia haizingatiwi kuwa sehemu ya Qur-aan, kama vile tafsiri ya Qur-aan katika lugha nyingine zisizo za Kiarabu haizingatiwi kuwa Qur-aan. Watu hufanya ibada kwa kusoma Qur-aan kwa sababu ni kalaam ya Allah, na hii ni sifa maalum inayoipambanua na haipatikani katika dalili nyingine yoyote.

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) Qur'ani Tukufu limetufikia kwa njia ya Tawaatur, na hili linatumika kwa kila Aya yake moja moja. Kila Aya ni Qat'iy Ath-Thuboot (yenye uthibitisho wa uhakika) kwa kuwa ni kutoka kwa Allah Ta'aalaa. Kwa hiyo, chochote ambacho hakijapokelewa kwa njia ya Tawaatur hakihesabiwi kuwa sehemu ya Qur'ani, kama kile kilichopokewa kutoka kwa Abdullah Ibn Mas'ood (ra) pale alipoisoma kauli ya Allah Ta'aalaa:

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:

Alipoisoma aya hii, aliongeza neno ‘Mutataabi’aat’ (mfululizo) baada ya siku tatu, na kwa hivyo usomaji huu unaeleweka kuwa ni tafsiri ya zile siku tatu kwa maana ya kuwa mfululizo, kulingana na maoni ya 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).

Ingawa sehemu kubwa ya Hadith za Mtume ambazo zimetufikia si Mutawaatir katika upokezi wake, kwa kuwa nyingi zake ni Khabar Aahaad, maana yake ni Zhanniy Ath-Thuboot (si za uhakika kamili wa kuthibitika) kuhusu kutoka kwa Mtume 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) Qur-aan Al-Kareem imehifadhiwa dhidi ya nyongeza yoyote au upungufu (au kufutwa) kutokana na Kauli ya 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:

Kwa hiyo, haiwezekani kiumbe kuongeza kitu kwake au kupunguza chochote kutoka kwake, kwa kuwa Allah Ta'aalaa ameichukua na kuhakikisha kwamba itahifadhiwa na kulindwa. Kinyume chake, tumeona kwamba kumekuwepo watu ambao wameongeza katika Hadithi za Mtume ﷺ, ama kwa ujinga na nia njema, au kwa makusudi ya kupanga njama na kupigana dhidi ya Uislamu. Hadithi Sahihi basi hutofautishwa tu na wapokezi na wanazuoni wa Hadithi kama Al-Bukhaari, Muslim na At-Tirmidhi, miongoni mwa wengine.

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) Qur'ani Tukufu ndiyo msingi (asasi) na ndiyo marejeo ya kwanza ya Sharia ya Kiislamu, ilhali hoja (ushahidi na uhalali) ya dalili nyingine kama Sunnah, Ijmaa' na Qiyaas inatokana nayo. Kwa hiyo tunachukua Sunnah kwa sababu Allah Ta'aalaa amesema katika Qur'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:

Na tunachukua Ijmaa' As-Sahaabah kwa sababu Allah Ta'aalaa amewasifu (kwa pamoja) katika Qur'aan:

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