Mtume Mtukufu (SAW) alipokea aina mbili za wahyi wa Mwenyezi Mungu. Ya kwanza ni wahyi wa kutamkwa [matluww], na ya pili ni wahyi usiotamkwa [ghair-matluww]. Wahyi wa kutamkwa ni ule unaosomwa [yaani Qur'ani]; wahyi usiotamkwa ni ule usiosomwa [yaani Hadith za Mtume Mtukufu (SAW)]. Dalili ya mizizi ya wahyi usiotamkwa inapatikana katika aya za Qur'ani. Allah (SWT) anasema katika Qur'ani Tukufu: {Na hatukuiweka Qibla uliyokuwa nayo ila ili tujue nani anayemfuata Mtume na nani anayegeuka visigino vyake.}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

Ili kupata uelewa mpana wa aya hii, ni muhimu kuchunguza historia yake ya nyuma.

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

Muda mfupi baada ya Hijra kwenda Madina, Mtume aliyebarikiwa ﷺ na Maswahaba walielekezwa kuswali kuelekea Masjid al-Aqsa huko Yerusalemu. Masjid al-Aqsa ikawa qibla ya Waislamu kwa miezi kumi na saba. Baada ya miezi kumi na saba, amri ya kuswali kuelekea Masjid al-Aqsa ilifutwa na Waislamu wakaamrishwa kuswali kuelekea Makka. Amri hii ilithibitishwa kupitia aya ifuatayo:

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:

Elekezeni nyuso zenu kuelekea Al-Masjid Al-Haram.

Turn your faces towards al-Masjid al-Haram.

Na hatukuiweka kibla uliyokuwa nayo ila ili tuwajaribu wale wanaomfuata Mtume na wale wanaogeuka visigino vyao.

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.

Katika aya hii, Allah (SWT) anataja agizo la kwanza, ambalo lilikuwa la kuelekea Yerusalemu, kama agizo Lake Mwenyewe. Hili linamkumbusha msomaji ukweli kwamba Allah (SWT) mwenyewe ndiye aliyesimama nyuma ya agizo la kuelekea Masjid al-Aqsa. Lakini tunaposoma Qur'an hatuoni aya yoyote ya namna hiyo ambamo Allah (SWT) aliwaamuru Waislamu kuswali kuelekea Yerusalemu. Ukweli ni kwamba agizo hili lilitoka kwa Mtume aliyebarikiwa ﷺ na si kutoka aya yoyote ya Qur'an. Aya haisemi, "Mtume aliyebarikiwa ﷺ alitoa agizo…", bali inasema, "Tuliweka qibla…." Hili linatupeleka kwenye ufahamu kwamba agizo la Mtume aliyebarikiwa ﷺ halitofautiani na agizo la Allah (SWT). Ushahidi ni wa wazi kiasi kwamba hauhitaji ufafanuzi zaidi. Kauli hii iliyo wazi kutoka katika Qur'an kuhusu agizo lililotolewa na Mtume aliyebarikiwa ﷺ inaonyesha itikadi ya msingi kuhusu aḥādīth za Mtume aliyebarikiwa ﷺ: kwamba ni aina ya wahyi. Na hiki ndicho kinachojulikana kama wahyi usiotamkwa au usiosomwa.

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.

Aya iliyotajwa hapo juu pia inafichua mambo mengine muhimu:

The aya mentioned above also reveals some other important points:

1. Aina maalum ya wahyi ilishushiwa Mtume aliyebarikiwa ﷺ, ambayo haikuwa sehemu ya Qur’ani.

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

2. Ufunuo huu ulitoka kwa Allah (SWT).

2. These revelations were from Allah (SWTH).

3. Vivyo hivyo, hukumu zilizotokana na wahyi ambao haukutamkwa nazo pia zilikuwa hukumu za Allah (SWT).

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

Maswahaba wote walilazimika kutekeleza amri za wahyu usio wa maneno kwa namna ile ile walivyolazimika kutekeleza wahyu wa maneno [Qur'an]. Baadhi ya amri ziliteremshwa ili kupima imani (īmān) ya Waislamu, hasa zile amri zilizoteremshwa kupitia wahyu usio wa maneno, ili kuona kama wanazitii. Mifano mingine mingi inaweza kutajwa, lakini haikutajwa kwa ajili ya ufupi.

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.

Ingawa dalili iliyotajwa hapo juu inaonyesha umuhimu wa Hadith na uhalali wake kama chanzo cha mamlaka katika Uislamu, pia inathibitisha kwamba uhifadhi wa Qur'an unajumuisha uhifadhi wa Hadith. Qur'an yenyewe ndiyo kiini cha fikra za Kiislamu na ndiyo neno la mwisho katika jambo hili. Qur'an inasema:

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:

Yeyote anayemfuata Nabii Mtukufu ﷺ amemfuata Allah (SWT).

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

Katika aya hii Qur'an inatuamuru kufuata njia ya Mtume aliyebarikiwa ﷺ, kwa kuwa kufuata Mtume aliyebarikiwa ﷺ ni kufuata Allah (SWT). Siku moja, mwanamke mmoja alimwendea Sahaba maarufu, ‘Abd Allah ibn Masood. Akasema, "Nimekusikia unawazuia watu kufanya mambo fulani ilhali mimi nimesoma Qur'an yote kuanzia mwanzo hadi mwisho, na sijawahi kuona Qur'an ikituamuru kujiepusha na mambo haya." ‘Abd Allah ibn Masood akajibu, "Ungekuwa umesoma Qur'an ungeliona. Je, hujasoma aya hii ya Qur'an:

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:

"Lolote atakalokupa Mtume ﷺ, lipokee; na analolikataza, jiepusheni nalo."

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

Kutokana na tukio hili tunajifunza kwamba aya hii inajumuisha Hadith ya Mtume ﷺ na inathibitisha mamlaka ya Hadith katika Uislamu.

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.