Annabi ﷺ ya karɓi wahayi daga Allah (SWT), ya kuma isar da shi ga dukan mutane. Musulmai waɗanda suke zaune kusa da shi ﷺ su ne Sahabbai (RA). Lokacin da Annabi ﷺ ya yi hijira zuwa Madina, sun bi shi ﷺ. Musulmai na Makka sune Muhajirai, Musulmai na Madina kuwa sune Ansar. Ya karɓi Saƙo daga Allah (SWT), an kuma umarce shi ya isar da shi. Allah (SWT) ya ce a cikin Alƙur'ani:

The Prophet (saw) received the revelation from Allah (swt) and delivered it to all the people. The Muslims who used to live close to him (saw) were the Sahabah (ra). When the Prophet (saw) migrated to Madinah they went along with him. The Muslims of Makkah were the Muhajireen and the Muslims of Madinah were the Ansar. He (saw) received the Message from Allah (swt) and was ordered to convey it. Allah (swt) says in the Qur‟an:

"Ya Manzon Allah, ka isar da sakon da aka saukar maka daga Ubangijinka, kuma idan ba ka yi haka ba, to, ba ka isar da sakonSa ba...." (Suratul Ma'ida: 67)

“O Messenger, deliver the Message that was sent down to you from your Rabb, and if you did not do it, you did not convey His Message....” (TMQ Al-Ma‟ida: 67)

"Kuma Mun saukar da Zikiri (Alƙur'ani) zuwa gare ka, domin ka bayyana wa mutane abin da aka saukar musu."

“And we sent down to you the Zikr (the Qur‟an), so that you would explain to mankind, that which was sent down to them” (TMQ An-Nahl: 44)

Tare da waɗannan ayoyi a zuciya, akwai wasu muhimman abubuwa da ya kamata a ambata:

With these Ayahs in mind, there are certain points that need to be mentioned:

Babu wanda zai ba da Fatwa a gaban Annabi ﷺ, domin sun san cewa shi ﷺ ne hukuma.

1. No one would give a Fatwa in the presence of the Prophet, since they knew that he (saw) was the authority.

2. Wani lokaci Manzon Allah (ﷺ) yakan ba Sahabbai (ra) wata umarni, sai Sahabbai (ra) su fahimci wannan umarni ta hanyoyi biyu daban-daban. Haka kuma Manzon Allah (ﷺ) ya kan amince da ƙungiyoyin biyu wajen bin fahimtarsu. Misali kan wannan an riga an ambata a baya game da lamarin da Manzon Allah (ﷺ) ya dawo daga yakin Khandaq (rami) ya umarci Sahabbai kada su yi sallar La'asar sai a Banu Quraiza.

2. Sometimes the Prophet would give the Sahabah (ra) an instruction, and the Sahabah (ra) would understand that instruction in two different ways. Moreover, the Prophet (saw) would approve both groups in following their understandings. An example of this has been mentioned earlier regarding the incident when the Prophet (saw) returned from the battle of Khandaq (ditch) and instructed the Sahabah not to pray Asr except in Bani Qurayzah.

Daga wannan muna fahimtar cewa dukkan ƙungiyoyin biyu na Sahabbai (ra) sun tattauna bambance-bambancen fahimtarsu game da umarni guda na Annabi ﷺ, kuma suka mayar da shi gare shi ﷺ. Annabi ﷺ ya amince da fahimtar kowacce ƙungiya. Yana da muhimmanci a lura cewa bambancin bai faru ne saboda rashin bayyanar umarnin ba; a maimakon haka ya faru ne saboda ikon harshen Larabci na isar da ma'anoni da fahimta dabam-dabam.

From this we understand that both groups of the Sahabah (ra) discussed their different understandings of the same order of the Prophet (saw), and referred it back to him (saw). The Prophet (saw) approved both understandings. It is important to note that the differences did not occur due to an ambiguity in the order; rather it occurred due to the ability of Arabic language to convey various meanings and understandings.

3. A lokacin rayuwar Annabi ﷺ, idan Sahabbai (ra) suna tafiya ba tare da Annabi ﷺ ba, suna yin Ijtihadi, sannan su koma wurin Annabi ﷺ idan sun dawo. Misali: An ruwaito daga Jabir (ra): "Wani mutum ya sami dutse wanda ya fasa kwanyarsa. Sai ya yi mafarkin jima'i (wet dream). Ya tambayi abokansa - shin kuna sane da wata rukhsa (izini) a gare ni don in yi Tayammum (wanka da busasshiyar ƙasa)? Suka ce, 'Ba mu sami wata rukhsa a gare ka ba, kuma kana iya amfani da ruwa.' Sai ya yi wanka, sannan ya mutu. Da Annabi ﷺ ya ji haka, ya ce:

3. During the lifetime of the Prophet (saw), if the Sahabah (ra) were travelling without the Prophet (saw), they used to conduct Ijtihad, and then refer back to the Prophet (saw) when they returned. For example: It was narrated on the authority of Jabir (ra): “a man was struck by a stone that fractured his skull. Then he had a wet dream. He asked his companions - do you know of a permit (Rukhsa) for me to perform Tayammum (dry ablution)? They said, „we do not find any permit for you and you can use water.‟ He then had a bath and died. When hearing this the Prophet (saw) said:

"Lallai, da ya isa a gare shi ya yi tayammum, sai ya ɗaure wani yanki na zane a kansa, ya shafa a kansa, ya wanke sauran jikinsa." Annabi ﷺ ya ce:

“Verily, it would have sufficed for him to make Tayammum, so tie a piece of cloth around his head and wipe over it and wash the rest of his body.” And the Prophet (saw) said:

"Don me me ya sa ba su tambaya ba tun da ba su sani ba? Lallai magani ga rashin iya sani da rashin ilimi shi ne tambaya." (Abu Dawud, Ibn Majah & Ahmad)

“Why did they not ask when they did not know. Indeed, the cure for inability and lack of knowledge is to ask.” (Abu Dawud, Ibn Majah & Ahmad)

Abubuwan da suka gabata sun nuna cewa Alƙur'ani da Sunnah su ne kaɗai tushen dogaro da Sahabbai (RA) suke amfani da su, kuma idan suka yi shakka a kan wani al'amari, sukan koma ga Manzon Allah ﷺ.

The preceding points illustrate that the Qur‟an and the Sunnah were the only acceptable reference points for the Sahabah (ra), and that they would refer back to the Prophet (saw) in cases of uncertainty.