Wani ɓangare na wahayin Allah an isar da shi kai tsaye ga annabawa ba tare da wani mai shiga tsakani ba. Wannan nau'in wahayi ya zo ko dai a matsayin wahayi yayin barcin annabi, ko kuma a matsayin kalmomin da Allah ya faɗa daga bayan labule na haske. (a) Mafarkai na Gaskiya: An isar da umarnin Allah ga annabawa a cikin barcinsu a cikin siffar mafarki wanda ya ba su hangen gaskiya na abubuwan da za su faru nan gaba.

A portion of Allaah’s revelation was communicated directly to the prophets without any intermediary. This form of revelation came either as visions during a prophet’s sleep, or in the form of words spoken by Allaah from behind a veil of light. (a) True Dreams: Divine commands were communicated to the prophets in their sleep in the form of dreams that gave them accurate glimpses of future events.

'Aa'ishah ta ce, "Wahayin farko da aka yi wa Annabi (r) ya kasance mafarkai masu gaskiya yayin barci. Duk lokacin da ya yi mafarki, sai ya faru kamar yadda hasken safiya ke bayyana." Wannan irin wahayi wata hanya ce mai sauƙi ta shirya Annabi (ﷺ) domin nauyin wahayi mai girma da zai zo masa a farke. Wani lokaci mafarkai na umurtar annabawa su aikata wasu ayyuka, kamar yadda lamarin Annabi Ibrahim yake, wanda Alƙur'ani ya ruwaito cewa ya ce wa ɗansa Isma'il,

‘Aa’ishah, said, “Revelation to the Prophet (r) first began as righteous11 visions in his sleep. Whenever he saw a vision, it would occur as surely as the break of the day.” 12 This form of revelation was a very gentle means of preparing the Prophet (ﷺ) for the tremendous burden of revelation in the waking state.Sometimes visions directed the prophets to perform certain acts, as in the case of Prophet Ibraaheem, who is recorded in the Qur’aan as saying to his son Ismaa‘eel,

Amsar Ismaa‘eel ta kasance kamar haka:

Ismaa‘eel’s reply is recorded as follows:

Duka Annabi Ibraheem da ɗansa sun san cewa wahayin umarni ne daga Allah wanda dole ne su cika.

Both Prophet Ibraaheem and his son knew that the vision was a divine command which they had to fulfill.

Surar da aka ce an saukar da ita a cikin wahayi kawai ita ce Suratul Kauthar. Sahabi Anas ibn Malik ya ce: "Wata rana sa'ad da Manzon Allah ﷺ yana tare da mu a cikin masallaci, sai ya yi barci, sannan ya ɗaga kai yana murmushi. Na tambaye shi: 'Me ya sa ka yi murmushi, ya Manzon Allah ﷺ?' Ya ce: 'Yanzu an saukar mini da wata sura.' Sannan ya karanta: 'Da sunan Allah, Mai rahama, Mai jinƙai.'

The only soorah of the Qur’aan reported to have been revealed in a vision was Soorah al-Kawthar. The sahaabee Anas ibn Maalik said, “Once while Allaah’s Messenger (r) was among us in the masjid, he dozed off, then raised his head, smiling. I asked him, ‘What has amused you, O Messenger of Allaah (r)?’ He replied, ‘A soorah has just been revealed to me.’ Then he recited, ‘In the name of Allaah, the Most Compassionate, the Most Merciful,

Ya kamata a lura cewa mafarki na gaskiya ba a takaita su ga annabawa kaɗai ba.15

It should be noted that true dreams are not restricted to the prophets only.15

Duk da haka, mafarkai na gaskiya na mutanen al'ada ba iri ɗaya ba ne da mafarkai na gaskiya na Annabawa. Kowane mafarkin Annabawa mafarki ne na gaskiya; saboda haka, mafarkansu tushe ne abin dogaro na shiriya. A gefe guda kuma, mutanen al'ada suna sani kawai cewa mafarkansu gaskiya ne idan kuma lokacin da suka tabbata. Mafarkan mutum na al'ada galibi haɗaɗɗe ne na tunowa, tunanin ƙarya, da mugayen mafarki da shaiɗanu ke sanyawa, tare da wasu lokuta na mafarkai na gaskiya. Saboda haka, babu wanda zai iya ce wa kowane mafarkinsa gaskiya ne kafin ya faru.

However, true dreams of common people are not the same as the true dreams of the prophets. Every dream of the prophets was a true dream; hence, their dreams are a reliable source of guidance. On the other hand, ordinary persons only know that their dreams are true if and when they come true. The ordinary person’s dreams are mostly a mixture of recollections, fantasies, and evil dreams implanted by the devils, with occasional true dreams. Hence, one cannot claim any of one’s dreams to be true before its occurrence.

(b) Maganar Allah kai tsaye: Hanya ta biyu da Allah yake magana kai tsaye da annabawansa ita ce ta magana kai tsaye, inda ainihin kalmomin Allah ke isa ga annabawa. A wannan yanayi, annabawan suna cikin farkawa, amma wani labulen haske yana raba su da Allah, yana kuma hana su ganinsa.16

(b) Divine Speech: The second method of direct communication by Allaah with His prophets took the form of direct speech, in which the actual words of Allaah were spoken to the prophets. In this case, the prophets were in a waking state, but a veil of light separated them from Allaah and prevented them from seeing Him.16

Wannan irin sadarwa ta faru da annabawa biyu ne kawai, kamar yadda muka sani.

This form of communication only occurred with two prophets, as far as we know.

Na farko daga cikinsu shi ne Annabi Musa, wanda Allah ya ambata a cikin Alƙur'ani game da shi kamar haka:

The first of those was Prophet Moosaa, about whom Allaah stated the following in the Qur’aan:

Wannan hanyar sadarwa ta bayyana cewa ita ce babbar hanyar da Annabi Musa ya karɓi wahayi, saboda haka aka ba shi lakabin "Kaleemullah" (wanda Allah ya yi magana da shi).18

This method of communication was apparently the main way in which Prophet Moosaa received revelation, hence his title “Kaleemullah” (the one to whom Allaah spoke).18

Annabi na biyu da ya saurari maganar Allah kai tsaye shi ne Annabi Muhammad ﷺ. Sai dai wannan al'amari ya faru sau ɗaya kawai a lokacin annabcinsa; a lokacin hawan Annabi zuwa sama (Mi'raaj).19

The second prophet to listen to the direct speech of Allaah was Prophet Muhammad (r). However, this pheno-menon occurred on only one occasion during his prophethood; at the time of the Prophet’s ascension up into the heavens (Mi‘raaj).19