《古兰经》具有特殊的重要性和意义，使其区别于圣训、公议（Ijmaa'）、类比推理（Qiyaas）等其他概括性的证据（Adillah Al-Ijmaaliyyah）。这种重要性体现在以下几个方面：

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) 古兰经是安拉的言语，无论是其字句（Lafzh）还是其含义（Ma’naa）都出自安拉。因此，先知的圣训不被视为古兰经的一部分，因为其字句并非出自安拉，即使其含义是受到安拉启示的。对古兰经的注释（Tafseer）也不被视为古兰经，同样，将古兰经翻译成其他非阿拉伯语言的译文也不被视为古兰经。人们诵读古兰经而进行崇拜，是因为它是安拉的言语，这是古兰经所特有的殊胜品质，在其他任何证据（Adillah）中都找不到。

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)《古兰经》是通过“泰瓦图尔”(Tawaatur，即大量传述者代代相传、不可能串通伪造的传述方式)传到我们手中的，这一点适用于其中的每一节经文。每一节经文就其出自安拉塔阿拉而言，在传述上都是确定无疑的(Qat'iy Ath-Thuboot)。因此，凡是未经泰瓦图尔传述的内容，都不被视为《古兰经》的一部分，例如伊本·麦斯欧德(愿安拉喜悦他)在诵读安拉塔阿拉的经文时所诵的那段内容。

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:

当他诵读这节经文时,他在“三天”之后加上了“Mutataabi’aat”(连续的)一词。因此,这种诵读被理解为对“三天”的一种解释,即这三天是连续的,这与伊本·麦斯欧德(愿真主喜悦他)的观点相符。

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).

尽管流传至今的绝大多数圣训在传述上并非穆塔瓦திர(Mutawaatir,即连续传述),而多属khabar aahaad(圣训独传,即孤独传述),也就是说,就其归于使者(愿真主赐他福安)而言,它们属于Zhanniy Ath-Thuboot(传述上不确定的,即或然可靠)。

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) 《古兰经》受到保护，不会有任何增加、遗漏或删减，这是因为安拉至高者的话语：

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

因此,任何受造者都不可能增添或删减它,因为真主至高无上已经担保并保证它将被保存和守护。相反,我们看到有些人或出于无知和善意,或出于蓄意谋划、对抗伊斯兰的企图,向圣训增添了内容,即真主的使者ﷺ的圣训。因此,辨别沙希圣训的,只能是圣训的传述人和学者,如布哈里、穆斯林、提尔米兹等人。

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)《古兰经》是根本（基础），是伊斯兰教法（Sharee'ah）的首要依据；而其他证据（Adillah），如圣训（Sunnah）、公议（Ijmaa'）和类比推理（Qiyaas），其证明力（Hujjah）都源自《古兰经》。因此，我们遵循圣训，是因为安拉塔阿拉在《古兰经》中说：

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:

我们采纳圣门弟子的共识（Ijmaa’ As-Sahaabah），因为真主塔阿拉在《古兰经》中赞扬了他们（整体而言）：

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