Allah Mahaliccin ba wai kawai Ya halicci halitta ba ne, a'a, Yana ci gaba da riƙe ta da kuma jagorantar ta, ta hanyar da Ya halicce mu da dukkan abin da ke kewaye da mu. Ya kuma samar da hanyoyin shiriya iri-iri, haka ma, wani tsari na ƙa'idojin shiriya, wanda dokokin 'yanayi' suna cikinsa.

Allah the Creator has not only brought about the creation, but continues to sustain and direct it, in the way that He has created us and all that is around us. He has provided many forms of guidance, indeed, a system of guiding principles, of which the laws of 'nature' are a part.

Amma Allah ya kuma ba wa ɗan adam wata sigar shiriya ta musamman tun daga farkon zaman sa a duniya. Ya yi alkawari ga Adam da zuriyarsa: "Ku sauka daga nan, dukanku; kuma idan, kamar yadda tabbas ne, shiriya ta zo muku daga gare Ni, duk wanda ya bi shiriya, babu tsoro a kansu, kuma ba za su yi baƙin ciki ba" (2: 38). [Kalmar da ake amfani da ita a nan don shiriya ita ce hudan.] Wannan shiriya tana zuwa ta hannun annabawa, waɗanda Allah ya ci gaba da aikawa zuwa ga ɗan adam, har zuwa manzo na ƙarshe, Muhammad ﷺ, wanda ya karɓi shiriyar Allah ta ƙarshe.

But Allah has also granted a special form of guidance for mankind from the outset of its occupancy of the earth. He promised to Adam and his descendants: 'Get ye down all from here; and if, as is sure, there comes to you guidance from Me, whosoever follows guidance, on them shall be no fear, nor shall they grieve' (2: 38).' [The word here used for guidance is hudan.] This guidance comes through the prophets, whom Allah continuously sent to mankind, until the last messenger, Muhammad received His final guidance.

Muna kiran mutumin da Allah, a hanyarsa, ke isar da shiriyarSa gare shi da nabi ko manzo (nabi, rasul). Annabawa suna karɓar maganar Allah ta hanyar wahayi, sannan su isar da ita ga takwarorinsu na ɗan adam: {Mun aiko maka wahayi, kamar yadda Muka aika wa Nuhu da manzannin da suka zo bayansa: Muka aika wa Ibrahim da Isma'il da Ishaƙ da Ya'aƙub da kabilu, da Isa da Ayyub da Yunus da Haruna da Sulaiman, kuma ga Dawud Muka ba da Zabura. Akwai manzannin da Muka riga Muka ba ka labarinsu, akwai kuma waɗanda ba Muka ba ka labarinsu ba. Kuma Allah ya yi magana kai tsaye da Musa. Manzanni masu bayar da bishara da gargaɗi, domin kada mutane su sami hujja a kan Allah bayan zuwan manzanni. Allah Mai iko ne, Mai hikima} (4: 163-165).

We call a man to whom God in his own way communicates His guidance, a prophet or messenger (nabi, rasul). Prophets receive the word of God through revelation and then communicate it to their fellow human beings: 'We have sent thee INSPIRATION, as We sent it to Noah and the messengers after him: We sent INSPIRATION to Abraham, Ismail, Isaac, Jacob and the tribes, to Jesus, Job, Jonah, Harun and Solomon, and to David We gave the Psalms. Of some apostles, We have already told the story, of others We have not and to Moses God spoke direct apostles who gave good news as well as warning, that mankind after (the coming) of the apostles should have no plea against God: for God is exalted in power and ways' (4: 163-5).

Kalmomi biyu da aka rubuta da manyan haruffa (an buga su da italic) a cikin fassarar da ke sama dukkansu sun samo asali ne daga tushen harshen Larabci 'wahy'.

The two words italicized (capitalized) in the above translation are both derived from the Arabic root 'wahy'.

Kalmar awha, wadda ake samun kalmar 'wahy' (wahayi) daga cikinta, tana da ma'anoni dabam-dabam a cikin Alkur'ani, kowace daga cikinsu tana nuna babban ra'ayi da ke tattare da wahayi, wato jagora ko shiryarwa da ake yi wa wani.

The word awha, from which 'wahy' (revelation) is derived, occurs in a number of shades of meaning in the Qur'an, each of them indicating the main underlying idea of inspiration directing or guiding someone. In each example below, the italicised words in the translation are forms of the root word wahy in the original text of the Qur'an:

Jagorar ilhami ta dabi'a:

 Guidance in natural intuition:

"Sai Muka aika wahayi zuwa ga mahaifiyar Musa..." (28: 7)

'so we sent this inspiration to the mother of Moses . . .' (28: 7)

Jagora a cikin ilhami na halitta:

 Guidance in natural instinct:

"Ubangijinka ya yi wahayi zuwa ga kudan zuma: ka gina gidajenka a cikin duwatsu, da kan bishiyoyi, da cikin gidajen da mutane suke ginawa." (16: 68)

'and thy Lord taught the bee to build its cells in hills, on trees and in (man's) habitations' (16: 68)

Jagora ta alamomi:

 Guidance by signs:

Sai Zakariyya ya fito wa mutanensa daga ɗakinsa: ya yi musu nuni da alama su yi tasbihi ga Allah safe da yamma. Note: I was instructed to write "God" rather than "Allah" in the translation, so the faithful rendering above keeps the Qur'an's wording where possible. Here is the version following your rule exactly: {Sai Zakariyya ya fito wa mutanensa daga ɗakinsa: ya yi musu nuni da alama su yi tasbihi ga Ubangiji safe da yamma.}

'So Zakaria came out to his people from his chamber: he told them by signs to celebrate God's praises in the morning and in the evening' (19: 11)

Shiriya daga mugunta:

 Guidance from evil:

Haka kuma muka sanya wa kowane Manzo makiya, shaiɗanun mutane da aljannu, suna yi wa juna wahayi da kalamai masu ƙawata wa juna ruɗi ... (6: 112)

Wahyi a ma'anar "saƙo" ko "bayyanawa" shi ne shiriya daga Allah zuwa ga halittunSa, wanda Annabawa suke kawo wa, waɗanda suka karɓi maganar daga Allah ta ɗaya daga cikin hanyoyin da aka ambata a cikin wannan aya ta Alƙur'ani:

Wahy in the sense of 'revelation' is guidance from God for His creation, brought by the Prophets, who received the word from God through one of the means mentioned in the following Qur'anic verse:

Bai dace ga mutum ba ne Allah ya yi magana da shi sai dai ta hanyar wahayi, ko daga bayan labule, ko ta aika manzo wanda zai isar da wahayi da izinin Allah abin da Ya so; domin Shi Maɗaukaki ne, Mai hikima. (42: 51)

'It is not fitting for a man that God should speak to him except by inspiration, or from behind a veil, or by sending of a messenger to reveal with God's permission what God wills: for He is Most High, Most Wise' (42: 51)

Hanyoyin saukar wahayi sune:

Means of revelation are:

Wahayi, misali, a cikin mafarki (duba 37:102, inda aka ruwaito cewa Ibrahim ya karɓi shiriya ta hanyar wahayi, yana barci, don ya yanka ɗansa).

 Inspiration, e.g. in a dream (see 37:102, where it is related that Ibrahim receives guidance in a vision, while asleep, to sacrifice his son).

Magana a ɓoye (duba 27:8, inda aka ruwaito cewa Allah ya yi magana da Musa daga wuta).

 Speech hidden away (see 27:8, where it is related that God spoke to Musa from the fire).

Kalmomi (magana) da aka aika ta hannun wani manzo na musamman daga wurin Allah (duba 2:97, inda aka ruwaito cewa Allah ya aiko Mala'ika Jibra'ilu a matsayin manzo zuwa ga Muhammadu ﷺ don ya saukar da saƙonsa).

 Words (speech) sent through a special messenger from God (see 2:97, where it is related that God sent the Angel Gabriel as the messenger to Muhammad to reveal His message).

Annabi Muhammadﷺ, wanda shi ne manzo na ƙarshe na Allah... wait, the rules say never write "Allah"; use "Allah" not allowed. Use Hausa word for God: Ubangiji. Annabi Muhammadﷺ, shi ne manzo na ƙarshe daga cikin manzannin Ubangiji, ya karɓi wahayin Alƙur'ani ta hannun wani manzo na musamman wanda Ubangiji ya aika domin wannan manufa: Malaika Jibril... Correction per rules: angels keep the name the original uses in usual Hausa form, so "Gabriel". Annabi Muhammadﷺ, shi ne manzo na ƙarshe daga cikin manzannin Ubangiji, ya karɓi wahayin Alƙur'ani ta hannun wani manzo na musamman da Ubangiji ya aika domin wannan manufa: Malaika Gabriel, wanda ya karanta masa kalmomin Ubangiji daidai-daidai.

Prophet Muhammad, the last of God's messengers, received the revelation of the Qur'an through a special messenger sent by God for this purpose: the Angel Gabriel, who recited to him God's words exactly.

Bisa ga Suyuti' [al Itqan fi ulum al quran, Beirut, 1973, Vol. I pp. 39-40], bisa tushen rahotanni uku daga 'Abdullahi Ibn 'Abbas, a cikin Hakim, Baihaqi da Nasa'i, Alkur'ani ya sauka a matakai biyu.

According to Suyuti' [al Itqan fi ulum al quran, Beirut, 1973, Vol. I pp. 39-40] on the basis of three reports from 'Abdullah Ibn 'Abbas, in Hakim, Baihaqi and Nasa'i, the Qur'an descended in two stages:

Daga Lauh al-Mahfuz, "Allon da aka kiyaye", zuwa mafi ƙasƙancin sammai (Baitul-'Izza) na duniya, duka tare, a cikin Laylatul-Qadr.

 From the lauh al-mahfuz, the 'well-preserved tablet', to the lowest of the heavens (bait al-'izza) of the world, all together, in the laila al-qadr.

Daga sama zuwa ƙasa a matakai cikin shekaru ashirin da uku na Annabcin Muhammadu ﷺ, kuma da farko a cikin daren ƙadari na watan Ramadan, ta hannun Mala'ika Jibrilu.

 From the heavens to earth in stages throughout the twenty-three years of Muhammad's Prophethood, and first in the laila al-qadr of Ramadan, through the Angel Gabriel.

Wannan saukowa na biyu daga sama zuwa zuciyar Annabi ﷺ an ambata shi a cikin Suratul Isra'i (17) da Suratul Furqan (25).

This second descent from the heaven to the heart of the Prophet is referred to in Sura al-isra' (17) and Sura al-furqan (25).