فَابْتَدَأَ الْبُخَارِيُّ بِبَيَانِ بَدْءِ الْوَحْيِ لِقَصْدِ بَيَانِ أُصُولِ الشَّرِيعَةِ وَمَا ذَكَرَهُ بَعْدَهُ مِنْ كِتَابِ الْإِيمَانِ وَغَيْرِهِ مَبْنِيٌّ عَلَيْهِ وَابْتَدَأَ مُسْلِمٌ بِكِتَابِ الْإِيمَانِ؛ لِأَنَّهُ رَأَى أَنَّ الشَّرِيعَةَ تَقَرَّرَتْ وَإِنَّمَا يُحْتَاجُ إلَى بَيَانِ أَحْكَامِهَا الْأُصُولِيَّةِ وَالْفَرْعِيَّةِ، وَهُوَ الَّذِي قَصَدَ الشَّيْخُ أَبُو مُحَمَّدٍ فِي ابْتِدَاءِ رِسَالَتِهِ بِالْكَلَامِ فِي الْعَقَائِدِ وَمَنْ لَمْ يَبْتَدِئْ بِبَيَانِ الْعَقَائِدِ مِنْ الْفُقَهَاءِ وَالْمُحَدِّثِينَ رَأَى أَنَّ الْكَلَامَ إنَّمَا هُوَ فِي فُرُوعِ الدِّينِ وَذَلِكَ إنَّمَا يَكُونُ بَعْدَ تَقَرُّرِ الْعَقَائِدِ الَّذِي هُوَ الْوَاجِبُ الْأَوَّلُ عَلَى اخْتِلَافٍ بَيْنَ الْعُلَمَاءِ مَا هُوَ وَكُلُّ هَؤُلَاءِ أَوْ جُلُّهُمْ ابْتَدَءُوا بِالْكَلَامِ فِي أَوَّلِ أَرْكَانِ الْفُرُوعِ الَّتِي بُنِيَ الْإِسْلَامُ عَلَيْهَا، وَهُوَ الصَّلَاةُ الْمَذْكُورَةُ فِي الْحَدِيثِ بَعْدَ رُكْنِ الْأَصْلِ الْأَوَّلِ، وَهُوَ الشَّهَادَتَانِ تَبَرُّكًا بِالْحَدِيثِ وَلِأَنَّهَا مِنْ الدِّينِ كَالرَّأْسِ مِنْ الْجَسَدِ، ثُمَّ لَا يَتَحَدَّثُونَ بَعْدَهَا فِي الْغَالِبِ إلَّا فِي بَقِيَّةِ الْأَرْكَانِ الْمَذْكُورَةِ فِي الْحَدِيثِ إلَّا أَنَّ مَقَاصِدَهُمْ اخْتَلَفَتْ هُنَا أَيْضًا فَمَنْ ابْتَدَأَ بِالْكَلَامِ فِي الطَّهَارَةِ وَهُمْ الْأَكْثَرُونَ رَأَوْا أَنَّهَا مِفْتَاحُ الصَّلَاةِ الَّتِي بِهِ تُدْخَلُ وَالْكَلَامُ فِي الشَّرْطِ مُقَدَّمٌ عَلَى الْمَشْرُوطِ
So al-Bukhari began with the explanation of the beginning of revelation with the intention of explaining the foundations of the Shari’ah, and what he mentioned after it from the Book of Faith and others is built upon it. And Muslim began with the Book of Faith because he held that the Shari’ah was already established and what was needed was only to explain its foundational and subsidiary rulings. This is what Sheikh Abu Muhammad intended at the beginning of his Risalah by discussing the creeds. And those among the jurists and hadith scholars who did not begin with explaining the creeds held that the discussion is only concerning the branches of the religion, and that only comes after the establishment of the creeds, which is the first obligation—though there is a difference of opinion among the scholars as to what it is. And all of these, or most of them, began by discussing the first of the pillars of the branches upon which Islam is built, which is the prayer, mentioned in the hadith after the pillar of the first foundation, which is the two testimonies of faith (Shahadatayn), seeking blessing from the hadith and because it is to the religion like the head is to the body. Then, after it, they generally do not discuss anything except the remainder of the pillars mentioned in the hadith. However, their intentions differed here as well. For those who began by discussing purification—and they are the majority—they held that it is the key to the prayer, by which one enters it, and discussion of the condition precedes that which is conditioned.
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[حاشية العدوي]
[Hashiyat al-‘Adawi]
قَوْلُهُ بِبَيَانِ بَدْءِ الْوَحْيِ) أَيْ ابْتِدَاءِ الْوَحْيِ أَيْ فَابْتَدَأَ الْبُخَارِيُّ بِبَيَانِ ابْتِدَاءِ الْوَحْيِ الْوَحْيُ لُغَةً الْإِعْلَامُ فِي خَفَاءٍ وَفِي اصْطِلَاحِ الشَّرْعِ إعْلَامُ اللَّهِ تَعَالَى أَنْبِيَاءَهُ الشَّيْءَ إمَّا بِكِتَابٍ أَوْ رِسَالَةِ مَلَكٍ أَوْ مَنَامٍ أَوْ إلْهَامٍ أَيْ تَبْيِينِ الْحَالِ الْوَاقِعِ فِي ابْتِدَاءِ الْوَحْيِ كَمَا أَشَارَ لَهُ الْبُخَارِيُّ بِقَوْلِهِ فِي أَثْنَاءِ الْحَدِيثِ «فَجَاءَهُ الْمَلَكُ فَقَالَ لَهُ اقْرَأْ قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مَا أَنَا بِقَارِئٍ قَالَ فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الْجَهْدُ بِفَتْحِ الْجِيمِ، ثُمَّ أَرْسَلَنِي فَقَالَ اقْرَأْ فَقُلْتُ مَا أَنَا بِقَارِئٍ فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الْجَهْدُ، ثُمَّ أَرْسَلَنِي فَقَالَ اقْرَأْ فَقُلْتُ مَا أَنَا بِقَارِئٍ فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ ثُمَّ أَرْسَلَنِي فَقَالَ اقْرَأْ {اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ} [العلق: ١] {خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ} [العلق: ٢] {اقْرَأْ وَرَبُّكَ الأَكْرَمُ} [العلق: ٣] فَرَجَعَ بِهَا رَسُولُ اللَّهِ يَرْجُفُ فُؤَادُهُ فَدَخَلَ عَلَى خَدِيجَةَ بِنْتِ خُوَيْلِدٍ» إلَى آخِرِ الْحَدِيثِ
(His statement: with the explanation of the beginning of revelation) meaning, the start of revelation. That is, so al-Bukhari began with the explanation of the start of revelation. Revelation (wahy) linguistically means informing in a hidden manner, and in the terminology of the Shari’ah, it is Allah the Exalted informing His prophets of something, either by a book, or a message from an angel, or a dream, or an inspiration. Meaning, clarifying the state of affairs that occurred at the beginning of revelation, as al-Bukhari indicated with his statement during the hadith: «So the angel came to him and said to him, “Read!” The Prophet, peace and blessings of Allah be upon him, said, “I am not a reader.” He said: So he took me and squeezed me until I was exhausted (al-jahd, with a fathah on the jim), then he released me and said, “Read!” So I said, “I am not a reader.” So he took me and squeezed me a second time until I was exhausted, then he released me and said, “Read!” So I said, “I am not a reader.” So he took me and squeezed me a third time, then he released me and said, “Read! {Read in the name of your Lord who created} [Al-‘Alaq: 1] {Created man from a clinging substance.} [Al-‘Alaq: 2] {Read, and your Lord is the most Generous.} [Al-‘Alaq: 3]” So the Messenger of Allah returned with them, his heart trembling, and he entered upon Khadijah bint Khuwaylid» to the end of the hadith.
(قَوْلُهُ أُصُولِ الشَّرِيعَةِ) أَيْ أَصْلِ الشَّرِيعَةِ الَّذِي هُوَ الْوَحْيُ الْأَوَّلُ وَجُمِعَ لِعِظَمِهِ، وَذَلِكَ؛ لِأَنَّ الْوَحْيَ الْأَوَّلَ أَسَاسُ الْأَحْكَامِ الْفَرْعِيَّةِ وَالْأَصْلِيَّةِ وَقَوْلُهُ وَمَا بَعْدُ مِنْ كِتَابِ الْإِيمَانِ إلَخْ أَيْ الْمُحْتَوِي عَلَى الشَّرِيعَةِ وَقَوْلُهُ مَبْنِيٌّ عَلَيْهِ أَيْ لِمَا عَلِمْت أَنَّهُ أَسَاسُهَا
(His statement: foundations of the Shari’ah) meaning, the foundation of the Shari’ah, which is the first revelation, and it was put in the plural due to its greatness. That is because the first revelation is the basis for the subsidiary and foundational rulings. And his statement: and what is after from the Book of Faith etc., meaning, that which contains the Shari’ah. And his statement: is built upon it, meaning, because, as you have learned, it is its basis.
(قَوْلُهُ تَقَرَّرَتْ) أَيْ ثَبَتَتْ حَقِيقَتُهَا بِالْوَحْيِ الْأَوَّلِ وَغَيْرِهِ
(His statement: was established) meaning, its reality was affirmed by the first revelation and others.
(قَوْلُهُ أَحْكَامِهَا) أَيْ أَحْكَامِ الشَّرِيعَةِ فَالْإِضَافَةُ لِلْبَيَانِ وَيُرَادُ بِالْأَحْكَامِ الْأُصُولِيَّةِ الْأَحْكَامُ الِاعْتِقَادِيَّةُ
(His statement: its rulings) meaning, the rulings of the Shari’ah, so the possessive construction is for clarification. And what is meant by foundational rulings are the creedal rulings.
(قَوْلُهُ وَالْفَرْعِيَّةِ) هِيَ الْأَحْكَامُ الْفِقْهِيَّةُ وَالْأُصُولِيَّةُ نِسْبَةً لِلْأُصُولِ مِنْ نِسْبَةِ الْخَاصِّ لِلْعَامِّ إنْ أُرِيدَ بِالْأُصُولِ الْمَنْسُوبِ إلَيْهَا مُطْلَقُ أُصُولٍ أَوْ مِنْ نِسْبَةِ الشَّيْءِ إلَى نَفْسِهِ لِقَصْدِ الْمُبَالَغَةِ إنْ أُرِيدَ الْقَوَاعِدُ الْمَعْلُومَةُ وَقَوْلُهُ وَالْفَرْعِيَّةُ مِنْ نِسْبَةِ الْجُزْئِيَّاتِ لِكُلِّيِّهَا وَالْفَرْعُ هُوَ الْحُكْمُ الْمُسْتَنْبَطُ بِالِاجْتِهَادِ مِنْ الدَّلِيلِ التَّفْصِيلِيِّ وَلْنُمْسِكْ عِنَانَ الْقَلَمِ عَنْ التَّطْوِيلِ
(His statement: and the subsidiary) These are the jurisprudential (fiqhi) rulings. And “foundational” (usuliyyah) is a relation to “foundations” (usul), which is a relation of the specific to the general if what is meant by the “foundations” to which it is related is foundations in an absolute sense, or it is a relation of a thing to itself for the purpose of emphasis if what is meant are the known principles. And his statement: and the subsidiary, is a relation of the particulars to their universal. And the branch (far’) is the ruling derived through ijtihad from a specific proof. And let us hold back the reins of the pen from being lengthy.
(قَوْلُهُ: وَهُوَ) أَيْ بَيَانُ أَحْكَامِهَا الْأُصُولِيَّةِ وَالْفَرْعِيَّةِ (قَوْلُهُ فِي ابْتِدَاءِ رِسَالَتِهِ) أَيْ مِنْ أَجْلِ ابْتِدَاءِ رِسَالَتِهِ بِالْكَلَامِ إلَخْ أَيْ مِنْ أَجْلِ جَمْعِهِ بَيْنَ الْأَمْرَيْنِ مُبْتَدِئًا بِالْكَلَامِ أَيْ التَّكَلُّمِ تَأَمَّلْ.
(His statement: And this is) meaning, the explanation of its foundational and subsidiary rulings. (His statement: at the beginning of his Risalah) meaning, for the sake of beginning his Risalah with the discussion etc., meaning, for the sake of his combining the two matters, beginning with the discussion, i.e., the act of discussing, reflect.
(قَوْلُهُ فِي فُرُوعِ الدِّينِ) أَيْ الَّتِي هِيَ الْأَحْكَامُ الْفِقْهِيَّةُ أَيْ رَأَى أَنَّ الْكَلَامَ أَيْ التَّكَلُّمَ الْمُحْتَاجَ لَهُ إنَّمَا هُوَ مِنْ فُرُوعِ الدِّينِ؛ لِأَنَّ ذَلِكَ إنَّمَا كَانَ بَعْدَ أَنْ تَقَرَّرَتْ الْعَقَائِدُ أَيْ اُعْتُقِدَتْ وَجُزِمَ بِهَا جَزْمًا مُطَابِقًا لِلْحَقِّ عَنْ دَلِيلٍ فَلَا حَاجَةَ إلَى بَيَانِهَا، وَإِنَّمَا يُحْتَاجُ لِبَيَانِ الْأَحْكَامِ الْفَرْعِيَّةِ، وَقَوْلُهُ الَّذِي هُوَ الْوَاجِبُ الْأَوَّلُ أَيْ التَّقْرِيرُ بِمَعْنَى عِلْمِهَا وَاعْتِقَادِهَا بِالدَّلِيلِ، وَإِضَافَةُ فُرُوعٍ إلَى الدِّينِ مِنْ إضَافَةِ الْجُزْءِ إلَى الْكُلِّ؛ لِأَنَّ الدِّينَ مَجْمُوعُ الْأَحْكَامِ الْفَرْعِيَّةِ وَالْأَصْلِيَّةِ (قَوْلُهُ عَلَى اخْتِلَافٍ بَيْنَ الْعُلَمَاءِ) فَقِيلَ أَوَّلُ وَاجِبٍ مَعْرِفَةُ اللَّهِ
(His statement: concerning the branches of the religion) meaning, which are the jurisprudential (fiqhi) rulings. That is, he held that the discussion, i.e., the act of discussing, that is needed is only concerning the branches of the religion, because that was only after the creeds were established, meaning, they were believed and affirmed with a conviction that conforms to the truth based on proof, so there is no need to explain them. Rather, what is needed is to explain the subsidiary rulings. And his statement: which is the first obligation, meaning, the establishment, in the sense of knowing and believing them with proof. And the possessive construction of “branches” to “religion” is a construction of the part to the whole, because the religion is the sum of the subsidiary and foundational rulings. (His statement: though there is a difference of opinion among the scholars) For it was said the first obligation is the knowledge of Allah.
قَالَ صَاحِبُ الْجَوْهَرَةِ
وَاجْزِمْ بِأَنَّ أَوَّلًا مِمَّا يَجِبُ
مَعْرِفَةُ إلَخْ،
The author of al-Jawharah said:
And be certain that the first of what is obligatory
Is knowledge etc.
وَهُوَ الْمُشَارُ لَهُ بِقَوْلِهِ الَّذِي هُوَ الْوَاجِبُ الْأَوَّلُ عَلَى اخْتِلَافٍ بَيْنَ الْعُلَمَاءِ وَلَا يَخْفَى أَنَّ مَعْرِفَةَ اللَّهِ يَصْدُقُ عَلَيْهَا تَقَرُّرُ عَقَائِدَ؛ لِأَنَّ مَعْرِفَةِ اللَّهِ تَتَضَمَّنُ مَعْرِفَةَ وُجُودِهِ وَمَعْرِفَةَ قِدَمِهِ وَمَعْرِفَةَ بَقَائِهِ وَقِيلَ الْوَاجِبُ الْأَوَّلُ النَّظَرُ وَقِيلَ الْجُزْءُ الْأَوَّلُ مِنْ النَّظَرِ وَقِيلَ غَيْرُ ذَلِكَ
And this is what is indicated by his statement: which is the first obligation—though there is a difference of opinion among the scholars. And it is not hidden that “knowledge of Allah” is aptly described as “establishment of creeds,” because knowledge of Allah entails knowledge of His existence, knowledge of His pre-eternality, and knowledge of His everlastingness. And it was said the first obligation is reflection (al-nazar). And it was said it is the first part of reflection. And other things were said.
(قَوْلُهُ أَوْ جُلُّهُمْ) يَحْتَمِلُ أَنْ تَكُونَ أَوْ لِلشَّكِّ أَوْ الْإِضْرَابِ
(His statement: or most of them) It is possible that “or” (aw) is for doubt or for transition (idrab).
(قَوْلُهُ بِالْكَلَامِ) أَيْ التَّكَلُّمِ
(His statement: by discussing) meaning, the act of discussing.
(قَوْلُهُ فِي أَوَّلِ أَرْكَانِ) أَيْ فِي أَحْكَامِ أَوَّلِ إلَخْ
(His statement: the first of the pillars) meaning, the rulings of the first etc.
(قَوْلُهُ الْفُرُوعِ) أَيْ فَالصَّلَاةُ بَيْنَ أَرْكَانِ الْفُرُوعِ لَا يَخْفَى أَنَّ الْفُرُوعَ هِيَ الْأَحْكَامُ الْفِقْهِيَّةُ وَأَرْكَانُهَا خَمْسَةٌ فَالرُّكْنُ الْأَوَّلُ بَعْدَ الشَّهَادَتَيْنِ الصَّلَاةُ وَجَعَلَهَا أَرْكَانًا لِلْفُرُوعِ مِنْ حَيْثُ إنَّ إثْبَاتَهَا مُتَوَقِّفٌ عَلَى إقَامَتِهَا
(His statement: the branches) meaning, so the prayer is among the pillars of the branches. It is not hidden that the branches are the jurisprudential (fiqhi) rulings, and its pillars are five. So the first pillar after the two testimonies of faith is the prayer. And he made them pillars of the branches from the perspective that their affirmation is dependent upon their establishment.
(قَوْلُهُ الَّتِي بُنِيَ) صِفَةُ أَرْكَانِ الْفُرُوعِ مِنْ بِنَاءِ الْكُلِّ عَلَى مُعْظَمِ أَجْزَائِهِ أُرِيدَ بِالْإِسْلَامِ الْإِسْلَامُ الْكَامِلُ، وَهُوَ مَجْمُوعُ الْأَعْمَالِ الشَّامِلِ لِلْخَمْسَةِ وَغَيْرِهَا أَوْ أُرِيدَ بِهِ النَّاقِصُ، وَهُوَ الْإِذْعَانُ الظَّاهِرِيُّ الْمَبْنِيُّ عَلَى الْإِذْعَانِ الْبَاطِنِيِّ
(His statement: upon which is built) an adjective for “pillars of the branches,” from the construction of the whole upon most of its parts. What is meant by Islam is complete Islam, which is the sum of acts including the five and others, or what is meant is incomplete Islam, which is the outward submission built upon inward submission.
(قَوْلُهُ وَهِيَ الصَّلَاةُ) أَيْ أَوَّلُ أَرْكَانِ الْفُرُوعِ الصَّلَاةُ.
(His statement: which is the prayer) meaning, the first of the pillars of the branches is the prayer.
(قَوْلُهُ بَعْدَ رُكْنِ الْأَصْلِ) الْإِضَافَةُ لِلْبَيَانِ أَيْ بَعْدَ رُكْنٍ هُوَ الْأَصْلُ الْأَوَّلُ
(His statement: after the pillar of the foundation) The possessive construction is for clarification, meaning, after a pillar that is the first foundation.
(قَوْلُهُ تَبَرُّكًا إلَخْ) عِلَّةٌ لِقَوْلِهِ ابْتَدَءُوا إلَخْ
(His statement: seeking blessing etc.) A reason for his statement: they began etc.
(قَوْلُهُ وَلِأَنَّهَا مِنْ الدِّينِ) أَيْ وَلِأَنَّهَا مِنْ جِهَةِ الدِّينِ كَالرَّأْسِ مِنْ الْجَسَدِ فَكَمَا لَا نِظَامَ لِلْجَسَدِ بِدُونِ الرَّأْسِ بَلْ يَتْلَفُ بِتَلَفِ الرَّأْسِ كَذَا لَا نِظَامَ لِلْأَحْكَامِ الْفَرْعِيَّةِ بِدُونِ الصَّلَاةِ إذْ بِضَيَاعِ الصَّلَاةِ تَضِيعُ الْأَحْكَامُ أَيْ فَتُنْسَى فَلَا يُعْمَلُ بِهَا وَبِحِفْظِهَا تُحْفَظُ الْأَحْكَامُ أَيْ لَا تُنْسَى فَيُنْتَفَعُ بِالْعَمَلِ بِهَا وَأَرَادَ بِالدِّينِ مَا يُتَقَرَّبُ بِهِ إلَى اللَّهِ مِنْ كُلِّ طَاعَةٍ
(His statement: and because it is to the religion) meaning, and because it is, from the perspective of the religion, like the head is to the body. Just as there is no order for the body without the head, rather it perishes with the perishing of the head, likewise there is no order for the subsidiary rulings without the prayer. For with the loss of the prayer, the rulings are lost, meaning, they are forgotten and not acted upon. And by its preservation, the rulings are preserved, meaning, they are not forgotten, so benefit is derived from acting upon them. And he meant by “the religion” that by which one draws near to Allah from every act of obedience.
(قَوْلُهُ: ثُمَّ لَا يَتَحَدَّثُونَ بَعْدَهَا) أَيْ الصَّلَاةِ فِي الْغَالِبِ إلَخْ أَيْ وَمِنْ غَيْرِ الْغَالِبِ لَا يَتَكَلَّمُ عَلَى بَقِيَّةِ الْأَرْكَانِ وَقَوْلُهُ بَقِيَّةِ الْأَرْكَانِ أَيْ مِنْ الزَّكَاةِ وَالصَّوْمِ
(His statement: Then, after it, they do not discuss) meaning, after the prayer, generally etc. Meaning, and in cases other than the general, he does not speak on the remainder of the pillars. And his statement: the remainder of the pillars, meaning, of Zakah and Sawm.
(قَوْلُهُ هُنَا أَيْضًا) أَيْ فِي الْمَوْضِعِ الَّذِي لَمْ يَتَكَلَّمُوا فِيهِ فِي الْعَقَائِدِ
(His statement: here as well) meaning, in the place where they did not speak about the creeds.
(قَوْلُهُ فَمَنْ ابْتَدَأَ بِالْكَلَامِ فِي الطَّهَارَةِ) أَيْ مُتَعَلِّقَاتِ الطَّهَارَةِ وَسَيَأْتِي تَعْرِيفُ الطَّهَارَةِ
(His statement: For those who began by discussing purification) meaning, the matters related to purification, and the definition of purification will come later.
(قَوْلُهُ أَيْضًا) أَيْ كَمَا وَقَعَ الِاخْتِلَافُ الْأَوَّلُ الْمُبَيَّنُ بِقَوْلِهِ فَالْبُخَارِيُّ ابْتَدَأَ بِكَذَا إلَخْ
(His statement: as well) meaning, just as the first difference of opinion occurred, which was explained by his statement: So al-Bukhari began with such-and-such etc.
(قَوْلُهُ الَّتِي) أَيْ الصَّلَاةُ تُدْخَلُ أَيْ بِالْمِفْتَاحِ أَيْ يُدْخَلُ فِيهَا وَلَمَّا كَانَتْ الْمِفْتَاحِيَّةُ عِبَارَةً عَنْ الشَّرْطِيَّةِ بَيَّنَهَا بِقَوْلِهِ وَالْكَلَامُ فِي الشَّرْطِ مُقَدَّمٌ عَلَى الْكَلَامِ فِي الْمَشْرُوطِ
(His statement: by which) meaning, the prayer is entered, i.e., by the key, meaning, one enters into it. And since being the key is an expression of being the condition, he explained it with his statement: and discussion of the condition precedes the discussion of that which is conditioned.