Annabi mai albarka ﷺ ya karɓi nau'i biyu na wahayin Allah. Na farko shi ne wanda aka karanta [matluww], na biyu kuma shi ne wanda ba a karanta ba [ghair-matluww]. Wahayin da ake karantawa shi ne wanda ake karatu [watau Alƙur'ani]; wahayin da ba a karantawa shi ne wanda ba a karanta ba [watau hadisai na Annabi ﷺ]. Ana iya samun alamar tushen wahayin da ba a karanta ba a cikin ayoyin Alƙur'ani. Allah (SWT) yana cewa a cikin Alƙur'ani mai girma: {Kuma ba mu sanya alƙiblar da kuka kasance a kanta ba sai dai domin mu san wanda zai bi Manzo daga wanda zai juya a kan dugadugansa.}3

The Blessed Prophet (PBUH) received two types of divine revelations. One is the spoken [matluww] and the second, the unspoken [ghair-matluww]. The spoken revelation is that which is recited [i.e., the Qur’an]; the unspoken revelation is that which is not recited [i.e., the aúódõth of the Blessed Prophet (PBUH)]. An indication of the roots of the unspoken revelation can be found in the ayas of the Qur’an. Allah (SWTH) says in the Holy Qur’an: And We appointed the qibla to which you were used only to test those who followed the Messenger from those who would turn on their heels.3

Domin samun fahimta mai zurfi game da wannan aya, yana da muhimmanci mu duba tarihin asalin saukarta.

To gain a broader understanding of this aya, it is important that we look into its historical background.

Jim kaɗan bayan hijira zuwa Madina, Annabi mai albarka (SAW) da Sahabbai aka umarce su da yin salla zuwa Masjid al-Aqsa da ke Kudus. Masjid al-Aqsa ya zama alkiblar Musulmai har tsawon wata goma sha bakwai. Bayan wata goma sha bakwai, aka soke umarnin yin salla zuwa Masjid al-Aqsa, aka umarci Musulmai su yi salla zuwa Makka. An kafa wannan umarni ta wannan aya:

Shortly after the migration to Madina, the Blessed Prophet (PBUH) and the Sahaba were told to pray towards Masjid al-Aqüó in Jerusalem. Masjid al-Aqüó became the qibla of the Muslims for seventeen months. After seventeen months, the order to pray towards Masjid al-Aqüó was abrogated and Muslims were ordered to pray towards Makka. This order was established through the following aya:

Ku juya fuskokinku zuwa Masallacin Harami.

Turn your faces towards al-Masjid al-Haram.

Kuma Mun sanya alkiblar da kuka kasance kuna bi ba sai don Mu gwada wanda ya bi Manzo daga wanda zai juya a kan dugadugansa.

And We appointed the qibla to which you were used only to test those who followed the messenger from those who would turn on their heels.

A cikin wannan aya, Allah (SWTH) ya ambaci umarni na farko, wato a juya fuska zuwa Baitul Makdis, a matsayin umarninSa Shi. Wannan yana sanya mai karatu ya fahimci cewa Allah (SWTH) da kansa ne yake bayan umarnin juya fuska zuwa Masjid al-Aqsa. Amma idan muka karanta Alqur'ani, ba mu samun wata aya irin wannan da Allah (SWTH) ya umarci Musulmi su yi salla suna fuskantar Baitul Makdis. Gaskiyar magana ita ce wannan umarni ya fito daga Annabi mai albarka (ﷺ), ba daga wata aya ta Alqur'ani ba. Aya ba ta cewa, "Annabi mai albarka (ﷺ) ya shimfiɗa umarnin…", sai dai tana cewa, "Mun sanya alkibla…." Wannan yana kai mu ga fahimtar cewa umarnin Annabi mai albarka (ﷺ) ba ya bambanta da umarnin Allah (SWTH). Hujjar tana bayyana kanta har ba ta buƙatar ƙarin bayani. Wannan bayanin bayyananne daga Alqur'ani game da umarnin da Annabi mai albarka (ﷺ) ya bayar yana nuna wani ginshiƙin imani game da hadisan Annabi mai albarka (ﷺ): cewa su wata sigar wahayi ne. Kuma wannan shi ne abin da ake kira wahayin da ba a faɗa ba, ko wanda ba a karanta ba.

In this aya, Allah (SWTH) mentions the first order, which was to face towards Jerusalem, as His own order. This impresses upon the reader the fact that Allah (SWTH) himself was behind the order to face Masjid al-Aqsa. But when we read the Qur’an we do not find any such aya in which Allah (SWTH) ordered the Muslims to pray towards Jerusalem. The fact is that this order came from the Blessed Prophet (PBUH) and not from any aya of the Qur’an. The aya does not say, “The Blessed Prophet (PBUH) enacted the order…” rather it says, “We appointed the qibla….” This brings us to the understanding that the order of the Blessed Prophet (PBUH) is no different from the order of Allah (SWTH). The proof is so self-evident it does not require any further clarification. This clear statement from the Qur’an regarding the order given by the Blessed Prophet () demonstrates a fundamental belief about the aúódõth of the Blessed Prophet (PBUH): that they are a form of revelation. And this is what is known as the unspoken or unrecited revelation.

Ayar da aka ambata a sama kuma tana bayyana wasu muhimman abubuwa.

The aya mentioned above also reveals some other important points:

1. An wahayi na musamman an saukar wa Annabi mai albarka ﷺ, wanda ba ya cikin Alkur'ani.

1. A special type of revelation was sent to the Blessed Prophet (PBUH) which was not a part of the Qur’an.

Waɗannan wahayin sun fito daga Allah (SWT).

2. These revelations were from Allah (SWTH).

3. Haka kuma hukunce-hukuncen da suka samo asali daga wahyin da ba a faɗa ba su ma hukunce-hukuncen Allah (SWT) ne.

3. Similarly, the rulings that derived from the unspoken revelations were also the rulings of Allah (SWTH).

Dukan Sahabbai suna da wajibi su cika umarnin wahayin da ba a karanta ba kamar yadda suke yi da wahayin da aka karanta, watau Alƙur'ani. Wasu umarni an saukar da su ne domin a jarraba imanin Musulmi, musamman waɗanda aka saukar ta hanyar wahayin da ba a karanta ba, domin a ga ko sun yi biyayya ga umarnin. Akwai misalai da yawa da za a iya kawo su, amma ba a ambace su ba saboda gajarta.

All the Sahaba were obligated to fulfill the orders of the unspoken revelations in the same manner as they were the spoken revelation [Qur’an]. Some orders were revealed to test the õmón of the Muslims, particularly those orders that were revealed through the unspoken revelation, to see whether they obeyed the orders. Many other examples could be cited, but they have not been mentioned for the sake of brevity.

Duk da cewa wannan hujja da aka ambata a sama tana nuna muhimmancin Hadisai da ingancinsu a matsayin tushen shari'a a Musulunci, tana kuma tabbatar da cewa kiyaye Alkur'ani ya haɗa da kiyaye Hadisai. Alkur'ani kansa shi ne jigon tunanin Musulunci kuma shi ne ƙarshen magana a wannan al'amari. Alkur'ani ya ce:

While this aforementioned proof highlights the importance of the Ahadith and their validity as an authority in Islam, it also establishes that the preservation of the Qur’an includes preservation of the úódõth. The Qur’an itself is the essence of Islamic thought and is the final word in this matter. The Qur’an states:

Duk wanda ya bi Annabi mai albarka ﷺ, to ya bi Allah.

"Whosoever follows the Blessed Prophet (PBUH) has followed Allah".

A cikin wannan aya Alƙur'ani yana umurtarmu mu bi tafarkin Annabi mai albarka ﷺ, domin bin Annabi ﷺ shi ne bin Allah (SWTH). Sau ɗaya, wata mace ta zo wurin sahabi sananne, ‘Abdullahi ibn Mas’ud. Ta ce, "Na ji kana hana mutane yin wasu abubuwa, duk da cewa na karanta Alƙur'ani daga farko zuwa ƙarshe, ban taɓa karanta Alƙur'ani yana umurtar mu mu nisanci waɗannan abubuwa ba." ‘Abdullahi ibn Mas’ud ya amsa, "Da ka karanta Alƙur'ani, da ka same shi. Ba ka karanta wannan aya ta Alƙur'ani ba:

In this aya the Qur’an orders us to adhere to the way of the Blessed Prophet (PBUH), as adherence to the Blessed Prophet (PBUH) is adherence to Allah (SWTH). Once, a woman came to the famous Sahabi, ‘Abd Allah ibn Masood . She said, “I have heard you stop people from doing certain things even though I have read the Qur’an from cover to cover and I have never read the Qur’an ordering us to abstain from these things.” ‘Abd Allóh ibn Masood replied, “Had you read the Qur’an you would have found it. Have you not read this aya of the Qur’an:

"Duk abin da Manzon Allah ﷺ ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku nisance shi."

"Whatever the Prophet (PBUH) gives you, accept it; and whatever he disapproves of, abstain from it".

Daga wannan lamari muna koyon cewa wannan aya ta ƙunshi hadîthin Annabi Mai Albarka ﷺ, kuma tana tabbatar da hujjar Hadîth a cikin Musulunci.

From this incident we learn that this aya incorporates the aúódõth of the Blessed Prophet (PBUH) and establishes the authority of the Ahadith in Islam.