12.1 Wahyi (Wahayi) - Fahimtar Usul Al-Fiqh | Quran Course

12.1 Wahyi (Wahayi) - Fahimtar Usul Al-Fiqh | Quran Course

Ko da yake an yi amfani da kalmar Wahy (wahayi) a ma'anoni daban-daban a harshen Larabci a cikin Alkur'ani, a matsayin ƙayyadaddun kalma tana nufin:

Although the word Wahy (revelation) was used linguistically in various meanings in the Qur‟an, as a term it means:

A. Koyarwar Allah (SWT) da aka saukar ta hanyar wani matsakaici zuwa ɗaya daga cikin ManzanninSa.

A. Allah‟s (swt) teachings revealed through a medium to one of His Messengers.

Kalmar "Wahy" na iya nufin maganar Allah (SWT), ko kuma tsarin isar da ita ga Annabawa, ko kuma mala'ikan da ke ɗaukar Saƙon Allah (SWT) zuwa ga Annabawa.

The Wahy could mean the speech of Allah (swt) or could mean the process of relaying it to the Prophets, or the angel who used to carry the Message from Allah (swt) to the Prophets.

Waɗanda suke da'awar cewa su Manzanni ne dole ne su gabatar da hujja cewa lallai sun karɓi wahayi. Wannan hujja ana kiranta Mu'jiza ko abin al'ajabi. Mu'jiza shi ne canza ɗaya ko fiye daga cikin dokokin halitta ko na duniya a zahiri. Tun da irin wannan canji ba zai iya faruwa ba sai da Nufin Allah (SWT), idan mutum ya mallaki wata irin iko, to ba zai iya samun sa ba sai da Nufin Allah (SWT). Wannan zai tabbatar da cewa abin da yake da shi Allah (SWT) ne ya aiko shi. Game da wannan batu, Allah (SWT) yana cewa:

Those who claim to be Messengers must provide proof that they have actually received the revelation. This proof is called Mu‟jizah or miracle. Miracle is the actual altering of one or more of the natural or universal laws. Since any such altering can only be achieved by the Will of Allah (swt), if a person is imbued with any such ability then such a person could only have done so by the Will of Allah (swt). This would prove that whatever he has was sent by Allah (swt). Regarding this issue, Allah (swt) says:

"Bai dace ga ɗan adam ba Allah ya yi magana da shi ta hanyar wahayi, ko daga bayan labule, ko ta hanyar aika mala'ikan wahayi ya isar da abin da Allah ya so, da izininsa." (TMQ Ash-Shura: 51)

“It is not fitting for a human that Allah would speak to Him by revelation or behind a veil or by sending of the angel of revelation to reveal, with Allah‟s permission, what Allah wills.” (TMQ Ash-Shura: 51)

Ayar ta ambaci nau'o'in wahayi guda uku:

The Ayah mentions the three forms of revelation:

Magana da Annabi daga bayan labule. Wannan ya faru ga Musa (a.s).

Talking to a Prophet behind a veil. This happened to Musa (as)

"Kuma Allah ya yi magana da Musa" (Suratul An-Nisa: 164)

“And to Musa Allah Spoke” (TMQ An-Nisa: 164)

Wannan ma ya faru da Muhammad ﷺ sau ɗaya, kuma an ambata shi a cikin Suratun An-Najm: 5-10

This also happened to Muhammad (saw) once and was mentioned in Surah An-Najm: 5-10

Ya koyar da shi wani Mai ƙarfi, Mai hikima. Domin ya bayyana a siffarsa ta asali. Yayin da yake a sararin sama mafi ɗaukaka. Sannan ya matso ya ƙaru kusa, har ya kasance nisan kamar tazarar baka biyu ko kusa da haka. Sai (Allah) ya yi wahayi ga bawansa abin da ya yi wahayi, (ya isar) abin da Shi ya nufa ya isar.

“He was taught by one Mighty in Power. Endued with Wisdom: For he appeared (in stately form). While he was in the highest part of the horizon. Then he approached and came closer, and saw at a distance of but bow lengths or (even) nearer. So did (Allah) convey the inspiration to His Servant - (Conveyed) what He (meant) to convey” (TMQ An-Najm: 5-10)

B. Isar da ma'anar zuwa ga Annabi ﷺ ko dai yana farke ko yana barci (mafarki)

B. Relaying the meaning to the Prophet (saw)either while he is awake or sleeping (dream)

C. Aikewa da Mala'ika Jibreel (as) da kansa:

C. Sending of the Angel Jibreel (as) himself:

"Tare da ita ne ruhin amana yake sauka zuciyarka." (Ash-Shu'ara: 193-194)

“With it comes down the truthful spirit to your heart.” (TMQ Ash-Shu‟ara: 193-194)

Jibreel yana zuwa a wasu siffofi kamar haka:

Jibreel used to come in the following forms:

1. Ƙarar kararrawa mai ƙarfi, wadda Annabi ﷺ kaɗai ne ya ji.

1. The loud ringing of a bell, heard only by the Prophet (saw).

Annabi ﷺ ya ce:

The Prophet (saw) says:

"Wani lokaci Wahyi kan zo kamar sautin kararrawa, kuma wannan shi ne mafi wahalar duka. Idan wannan hali ya wuce, sai in kama abin da aka saukar." (Bukhari)

“Sometimes the Wahy comes like the ringing of the bell and this is the hardest of all. When this state passes, I grasp what was revealed.” (Bukhari)

Sa'ad ana wannan yana faruwa, waɗanda ke kewaye da Annabi ﷺ za su fahimci kasancewar Wahayi ba tare da iya jin sa ko fahimtar sa ba. An ruwaito shi daga Aisha 'yar Abu Bakar (RA):

When this would happen, those who were around the Prophet (saw) would realise the presence of the Wahy without being able to sense or comprehend it. It was reported on the authority of Aisha bint Abu Bakr (ra):

"Na taba ganin Annabi ﷺ sau ɗaya yana karɓar wahayi a wata rana mai matuƙar sanyi, sai na lura da gumi yana zubowa daga goshinsa bayan wahayin ya ƙare." (Bukhari)

“I saw the Prophet (saw) once receiving the revelation on a very cold day and noticed the sweat dropping from his forehead once the revelation was over.” (Bukhari)

A cikin siffar mutum.

2. In the shape of a man.

"Kuma wani lokaci, mala'ika yakan zo a siffar mutum." (Bukhari)

“And sometimes, the angel would come in the form of a man.” (Bukhari)

3. Mala'ika zai zo a cikin surarsa ta asali, kamar yadda lamarin ya kasance a farkon lokacin saukar wahayi.

3. The angel would come in the form of his original shape, as it was the case at the first time of the revelation.

Ko da yake Wahyi yana da nau'o'i daban-daban, an saukar da Alƙur'ani kai tsaye ta hannun mala'ikan wahayi, Jibrilu (a.s). Ba a taba saukar da shi ga Annabi ﷺ ta hanyar mafarki ko wata hanya ba. Sunnah kuwa, za a iya saukar da ita ga Annabi ﷺ ta kowane ɗaya daga cikin nau'ikan Wahyi da aka ambata a baya. Ba sai an faɗa ba, dukkan nau'ikan Wahyi suna da inganci iri ɗaya. Annabi ﷺ ya ce:

Although the Wahy has different forms, the Qur‟an was revealed directly through the angel of revelation, Jibreel (as). It was never revealed to the Prophet (saw) by a dream or any other means. The Sunnah, however, can be revealed to the Prophet (saw) through any of the aforementioned forms of al-Wahy. Needless to say, all forms of Wahy have the same validity. The Prophet (saw) said:

"Daya daga cikinku yana kwance yana cewa, „wannan littafin Allah ne (Alƙur'ani), duk abin da ke cikinsa na halal, za mu yi amfani da shi a matsayin halal, kuma duk abin da ke cikinsa na haram, za mu ɗauke shi a matsayin haram‟. Amma duk wanda ya kawo mini wani Hadisi, sannan ya yi ƙarya a cikinsa, to ya yi ƙarya ga Allah da Manzonsa ﷺ." 43

“One of you who while reclining says, „this is the book of Allah (Qur‟an), what is in it from that is halal, we‟ll use as halal, and what is in it from the Haram, we‟ll take as Haram‟. But whoever delivers from me a Hadith and he lies in it, he has told a lie on Allah and His Messenger.” 43

Alƙur'ani da Sunna su ne kaɗai hanyoyi biyu da Allah (SWT) ya zaɓa don saukar da Musulunci. Saukarwar na iya kasancewa iri biyu:

The Qur‟an and Sunnah are the only two ways by which Allah (swt) has chosen to reveal Islam. The revelation can be of two kinds:

A. Ta hanyar lafazi da ma'ana B. Ta ma'ana kawai Alkur'ani ya sauka da lafazi da ma'anoninsa. Misali, kalmomin "Maliki youm middiin" a cikin Suratul Fatiha Allah (SWT) ne ya saukar da su da lafazinsu da ma'anarsu. Manzon Allah ﷺ bai saka ko ya cire wani sashe na Alkur'ani ba. A daya bangaren, Sunnah an saukar da ita ta ma'ana, kuma Manzon Allah ﷺ ya bayyana ta da kalamansa nasa ﷺ.

A. By the word and meaning B. By meaning alone The Qur‟an was revealed with the words and its meanings. For example, the words “Maliki youm middiin” in Surah al Fatihah are revealed by Allah (swt) with the words and its meaning. The Prophet (saw) did not insert or delete any part of the Qur‟an. On the other hand, the Sunnah is revealed by the meaning and the Prophet (saw) expressed it in his (saw) own words.