Kowane Musulmi dole ne ya yi imani da wahayi, domin hakan yana daga cikin ginshiƙan imani. Sai dai hujjar wahayi ba ta hankali ba ce, a maimakon haka ana karɓar sa ne bisa nassoshi ingantattu. Tun da wahayi ba shi da wani abu da za a iya ji da hankalin jiki ko kuma hakikanin abu da ake iya gani, hankali ba zai iya tabbatar da ingancinsa ba. Saboda haka duk wani yunƙuri na tabbatar da wahayi ta hanyar hankali zai zama kuskure, domin ba zai yiwu a yi amfani da hankali wajen tabbatar da wani abu da babu hakikanin zahirinsa ba.

Each and every Muslim must believe in revelation, as it is a fundamental aspect of belief. However, the evidence for revelation is not rational, rather it is accepted on the basis of authentic texts. Since revelation does not have a tangible sensation or reality, the mind cannot verify its validity. Therefore every attempt to prove revelation by means of the intellect will be incorrect, as it is not possible to use the mind to prove something without a tangible reality.

Saboda haka, kamar yadda aka ambata a baya, shaidar saukar wahayi ba ta hankali ba ce; a maimakon haka, an kafa ta ne bisa ingantattun riwayoyi. Ayar Alƙur'ani bayyananniya ta tabbatar da cewa Manzon Allah Muhammadﷺ ya karɓi wahayi. Allah ya ce,

Hence, as mentioned earlier, the evidence for revelation is not intellectual; rather it is established on the basis of authentic narrations. The Definite text of the Qur’ān verifies that the messenger Muhammad  recieved revelation. Allah  says,

Wahayin da ya sauka ga manzon Allah ﷺ yana da yanayi uku, kuma dukkan annabawan da suka gabace shi ba su karɓi wahayi ta wata hanya ba face waɗannan kawai. Dukkan waɗannan yanayi suna ƙarƙashin wahayi, wanda Allah ya bayyana a cikin Alƙur'ani. Ya ce,

The revelation that descended on the messenger  had three states, all prophets before him recieved the revelation through these only and not another. These states are all categorised under the revelation which Allah  explains in the Qur’ān. He  says,

Wato, Allah ba ya magana da mutum sai ta hanyar wahayi, ko ta hanyar magana daga bayan labule, ko ta hanyar aika manzanni. Wahayin da ya sauka ga manzon Allah ﷺ yana da hali biyu. Ya bayyana su ne lokacin da aka taba tambayarsa, "Yaya wahayi yake zuwa gare ka?" Sai ya amsa da cewa,

That is, Allah  only communicates with man through inspiration, through verbal contact via a veil or by sending messengers. The revelation that descended upon the messenger  had two states. He  informed about them when he was once asked, "How does the revelation come to you?" He  replied,

Waɗannan jihohi biyu kamar haka suke: Na farko: mala'ika yana sanar da annabi ta hanyar alama, ba tare da amfani da kalmomi ko harshe ba. Wahayin yana shiga cikin zuciyar annabi, kamar yadda ya ce ﷺ,

These two states are as follows: Firstly- the angel inspires the prophet  by indication and without using words or language. The revelation is inspired into the mind of the prophet , just as he  said,

Har ila, Manzon Allah ﷺ yana samun wahayi daga Allah ta hanyar mafarkai, duka a lokacin farkawa da kuma a lokacin barci. Wasu daga cikin abin da aka yi masa wahayi ne yana a farke, kuma yana yin wasu mafarkai, wadanda duka wahayi ne. Kamar yadda Uwar muminai, Aisha ta ce,

Also the messenger  whilst dreaming had visions that he received from Allah  both in the states of consciousness and sleep. Some of it was inspired to him whilst he was awake and he would have certain visions in his dreams all of which were revelation. As the mother of the believers, Aisha  said,

Manzon Allah ﷺ kuma yakan ji cewa wani nau'i na wahayi zai zo, amma bai zo ba. Aisha ta ruwaito cewa Harith dan Hisham ya tambayi Manzon Allah ﷺ cewa, "Ya Manzon Allah, yaya wahayi yake zuwa gare ka?" Sai Manzon Allah ﷺ ya ce,

The messenger  would also feel that some form of revelation was about to come, but it didn't come. Aisha  narrated that Harith ibn Hashim  asked the messenger , "O messenger, how does the revelation come to you?" The messenger  said,

Duk waɗannan bambance-bambancen, watau wahayi, mafarki, wahayi ba tare da magana ba da duk abin da ya yi kama da su, suna cikin yanayi ɗaya kuma suna shiga ƙarƙashin faɗin Allah,

All these variations i.e. inspiration, dream, revelation without talk and everything similar constitute one state and fall within the saying of Allah ,

Saboda a fannin harshe, idan aka yi amfani da fi'li "awaaha" (wahayi ga wani), ma'anarsa ita ce nuna alama ko girgiza kai. Saboda haka, Allah yana yi masa wahayi kuma yana zuga shi. Allah ya ce,

Because linguistically when the verb "to reveal to someone" is used it means to indicate or shake ones head. Thus Allah  reveals to him and inspires him. Allah  says,

Haka wahayin da aka yi wa kudan zuma shi ne: wahayi da ilimin dabi'a da ke cikin zuciyar kudan zuma.

Thus the inspiration to the bee is: the inspiration and the innate knowledge within the bee’s heart.

Yanayin na biyu shi ne wahayin da ake yi ta hanyar magana ta baki daga mala'ika. Ana isar da shi ta baki ga Annabi ﷺ bayan ya sani ta hanyar hujja bayyananniya cewa wannan wahayi ne kuma mai isar da saƙon mala'ika ne, watau Jibril. Allah ya ce,

The second state is the revelation inspired by means of oral communication from the angel. It is transmitted orally to the prophet  after he learns through decisive evidence that this is revelation and the message bearer is the angel, i.e. Jibril. Allah  says,

Wato, Allah yana aika Jibril wanda yake magana da manzon, wanda a lokaci guda yake ji kuma yana kiyaye kalmominsa. Aisha ta ruwaito cewa Annabi ﷺ ya ce,

In other words, Allah  sends Jibril who speaks with the messenger who simultaneously both hears and preserves his words. Aisha  narrated that the prophet  said,

Akwai abubuwa da dama da aka ambata a cikin Hadisai inda Jibril ya sauko ya yi magana da Annabi ﷺ, shi kuma yana saurare. Wannan wani nau'i ne na wahayi ga Manzon Allah ﷺ, domin mala'ikan yana fada masa ma'anoni ta hanyar tattaunawa. Wahayin da ake yi da lafazi da ma'ana an keɓe shi ga Alkur'ani mai girma. Amma wahayin da ake yi da ma'ana kawai, Manzon Allah ﷺ yana bayyana shi da kalamansa, ko ta hanyar aiki, watau aikinsa, ko ta hanyar shiru, kuma wannan shi ne Sunna.

There are a number of incidents mentioned in Ahadith in which Jibril  descended and talked to the prophet  and he would listen. This was a form of revelation for the messenger, as the angel would tell the messenger the meanings in the form of a conversation. The revelation by words and meaning is restricted to the Noble Qur’ān. As for revelation by meaning, the messenger  would express this by using his own words, through application i.e. his actions, or by silence and this is the Sunnah.

Hadisin Kudsi ana ɗaukarsa a matsayin Sunnah, domin ko da yake ma'anarsa daga Allah take, amma kalmominsa daga Annabi ﷺ suke. Kalmomin Hadisin Kudsi ba daga Allah suke ba, domin kalmomin da suke daga Allah an keɓe su ne ga Alƙur'ani, kuma ana tabbatar da hakan ta hanyar rashin iya kwaikwayonsa. Ko da yake Sunnah tana zuwa ta hanyar wahayi, mafarki, da kuma abin da ake jefawa cikin zuciya kai tsaye, tana zuwa ma a farke, da kuma a matsayin tattaunawa tsakanin Jibrilu da Manzon Allah ﷺ.

The Hadith Qudsi is regarded as Sunnah because although its meaning is revealed from Allah  its words are from the prophet . The words of the Hadith Qudsi are not from Allah  because the words that are from Allah  are specifically for the Qur’ān and this is proven by its inimitability. Although the Sunnah comes in the forms of inspiration, dream and is cast directly in the heart, it also comes both in wakefulness and as a dialogue between Jibril and the messenger .

Al-Qur'ani ba a saukar da shi sai ta hannun manzo ba, saboda kalmominsa daga Allah suke. Akwai ayoyi masu yawa da ke bayyana saukar Al-Qur'ani. Allah yana cewa,

The Qur’ān is only revealed through the messenger  because its words are from Allah . There are numerous ayats detailing the revelation of the Qur’ān. Allah  says,

Littafin da ake magana a kansa shi ne Alƙur'ani, kuma "min" a nan yana nuna wakilci.

The book referred to is the Qur’ān and “min” here is to indicate representation.

Ita ce Alƙur'ani. Akwai wasu ayoyi kuma, waɗanda ke ambaton saukar wahayi gabaɗaya, har da Sunna. Misali, Allah ya ce,

It is the Qur’ān. There are other ayats as well, which mention the revelation in general including the Sunnah. For example, Allah  says,

Kuma Ya ce,

And He  says,

Kuma Ya ce,

And He  says,

Waɗannan yanayi guda biyu an tattauna su a cikin rubuce-rubuce. Yanayi na uku kuwa an ambace shi a cikin faɗinsa,

These two mentioned states have been discussed in the texts, The third state is mentioned in His  saying,

Wannan ya faru da Musa. Wannan ayar tana nuni ga lamarin da Allah ya yi magana da Musa daga bayan labule. Wato, kamar yadda mutum mai labule yake magana da wasu manyan mutane da mutane masu daraja. Yana magana ne daga bayan labule, kuma duk da cewa mutum yana jin muryar ɗayan, ba ya ganin sa. Wannan ita ce hanyar da Allah ya yi magana da Musa.

This is what happened with Musa . This Ayat is indicating to the incident in which Allah  spoke to Musa  from behind a veil. That is, just as the veiled person speaks with some dignitaries and with people of distinction. He speaks from behind a veil and although one hears the other person’s voice, he does not see him. This is the manner in which Allah  spoke with Musa .

Irin wannan lamari ya faru sau ɗaya kacal ga Annabi ﷺ a lokacin Isra'i da Mi'raj, wanda ba a ambace shi kaɗai a cikin ingantacciyar Hadisi ba, har ma Suratul Najm ta nuna shi. Allah (SWT) ya ce,

Such an incident only occurred once with the prophet  during the al-Isra wal-Miraj, which has not only been mentioned in an authentic Hadith, but has also been indicated by Sura al-Najm. Allah  says,

Sai dai wannan lamari watau al-Isra wal-Mi'raj, wahayi ya sauka ga Annabi ﷺ ta hanyar ilhama da kuma ta hanyar manzo.

With the exception of this event i.e. al-Isra wal-Miraj, the revelation descended upon the prophet  in the form of an inspiration and through a messenger.

Dukkan nau'ikan wahayi hujja ne. Sadarwa tsakanin mala'ika da manzo, ta magana ko ta alama ko ta tattaunawa, wahayi ne bayyananne. Ilhami da mafarkai masu gaskiya ma wahayi ne bayyananne, kuma Allah yana magana da annabawa ma wani nau'in wahayi ne. Wannan wahayi hujja ce ta tabbatacciya, domin an ruwaito shi a cikin nassoshi mafi inganci da tabbaci, masu ma'ana bayyananne.

All the types of revelation are forms of evidence. The communication between the angel and the messenger by talk or indication or conversation is a clear revelation. The inspiration and visions are clear revelations and Allah  speaking to the prophets is also a form of revelation. This revelation is a categorical proof as it has been reported in the most authentic and definite texts of definite meaning.