Qur’on alohida ahamiyat va ulug‘likka ega bo‘lib, u Sunnat, Ijmo‘, Qiyos va boshqa Adillah Al-Ijmaaliyyah (umumiy dalillar)dan ajralib turadi. Bu ahamiyat quyidagi jihatlarda namoyon bo‘ladi:

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’oni Karim Allohning kalomi bo‘lib, uning lafzi (so‘zlari) va ma’nosi ham Allohdandir. Shu sababli Payg‘ambar hadislari Qur’ondan hisoblanmaydi, chunki ularning alfoz (so‘zlari) Allohdan emas, garchi ma’nolari Allohdan ilhom qilingan bo‘lsa ham. Qur’onning tafsiri ham Qur’ondan hisoblanmaydi, xuddi Qur’onni boshqa arab bo‘lmagan tillarga tarjima qilingan matnlar Qur’on hisoblanmagani kabi. Odamlar Qur’on tilovat qilish orqali ibodat qiladilar, chunki u Allohning kalomidir. Bu xususiyat Qur’onga xos bo‘lib, boshqa hech bir dalilda topilmaydi.

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’oni Karim bizga tavotur yo‘li bilan yetib kelgan, bu esa uning har bir oyatiga taalluqlidir. Har bir oyat Allohu taolodan ekanligi jihatidan qat’iy sobit (naqli jihatdan aniq) hisoblanadi. Shuning uchun tavotur yo‘li bilan naql qilinmagan har qanday narsa Qur’onga kiradigan deb hisoblanmaydi, masalan Abdulloh ibn Mas’ud (roziyallohu anhu) Allohu taoloning quyidagi qavlini tilovat qilganda naql qilingan narsa kabi:

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:

U shu oyatni o‘qiganda u "mutataabi'aat" (ketma-ket) so‘zini uch kundan keyin qo‘shib o‘qigan; shu sababli bu qiroat Abdulloh ibn Mas'ud (roziyallohu anhu) fikriga ko‘ra uch kunning ketma-ket bo‘lishi haqida tafsir sifatida tushuniladi.

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).

Garchi bizga yetib kelgan Payg'ambar hadislarining aksariyati tavotur bo'lmasa-da, chunki ularning ko'pchiligi xabari voohid bo'lib, ya'ni Allohning Rasuli ﷺ dan kelganligi jihatidan zanniy as-subut (naql qilinishi qat'iy bo'lmagan) hisoblanadi.

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'oni Karim Alloh taolo kalomi bilan, ya'ni: {Darhaqiqat, Zikrni Biz nozil qildik va albatta, Biz uni saqlovchimiz} (Hijr: 9) degan oyati sababli, unga biror narsa qo'shilishidan yoki undan biror narsa kamayishidan (yoki o'chirilishidan) himoyalangan.

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

Shuning uchun yaratilgan biror narsaning unga qo‘shish yoki undan biror narsani olib tashlashi mumkin emas, chunki Alloh Taolo uni saqlash va muhofaza qilishni o‘z zimmasiga olgan va kafolatlagan. Buning o‘rniga biz, jaholat va yaxshi niyat tufayli yoki Islomga qarshi fitna uyushtirish va kurashish maqsadida, Alloh Rasulining ﷺ hadislariga qo‘shimcha kiritganlarni ko‘rdik. Shunday ekan, sahih hadislarni faqat rivoyat qiluvchilar va hadis olimlari, jumladan Al-Bukhoriy, Muslim va At-Termiziy va boshqalar ajratib beradi.

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’oni Karim asos (negiz) bo‘lib, Islom shariatining birinchi manbai hisoblanadi, boshqa dalillar – Sunnat, Ijmo’ va Qiyos – ning hujjati (dalil va asoslilik) esa aynan undan olinadi. Shuning uchun biz Sunnatga amal qilamiz, chunki Alloh Taolo Qur’onda shunday degan:

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:

Biz Ijmo' as-Sahoba'ni qabul qilamiz, chunki Alloh Taolo Qur'onda ularni (jamoa sifatida) maqtagan:

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