The other one who initiated that, when he attributed it to this one at times and to that one at times: it was known that he attributed it to him because he conveyed and delivered it; not because he initiated and originated it, neither its wording nor its meaning; and for this reason, he said: {It is indeed the word of a noble messenger} and he did not say: the word of an angel or a prophet, but mentioned it with the word messenger to clarify that he is conveying from someone else as Allah the Almighty said: {O Messenger, convey what has been revealed to you from your Lord} and in the Sunan: {The Prophet, peace and blessings be upon him, used to present himself to people during the season and say: Is there not a man who will carry me to his people so that I may convey the words of my Lord; for indeed, Quraysh has prevented me from conveying the words of my Lord}. And also, his saying: {It is indeed the word of a noble messenger} refers to the Qur'an; its reference to the wording is like its reference to the meaning and "the Qur'an" is a name for both; and for this reason, if the interpreter explains it and the translator translates it: he does not say for his explanation and translation: that it is "Qur'an" but the Muslims agreed on the permissibility of the one in a state of minor impurity touching the books of interpretation and agreed that it is not permissible to pray with its interpretation and likewise its translation in non-Arabic according to the majority of the scholars, and the opinion narrated from Abu Hanifa, it is said: that he retracted from it and it is said: that it is conditional on naming the translation as Qur'an. In any case, the permissibility of establishing the translation in its place in some rulings does not necessitate its name encompassing it; just as "the value" if taken out from the zakat of camels, cows, and sheep, it is not called camels, cows, or sheep; rather, it is called by its name whatever it may be. And likewise, "the wording of takbir in prayer" if it is substituted with the wording of tasbih and the like and it is said: that the prayer is valid with that - as Abu Hanifa says - it is not said: that this is the wording of takbir.
يَكُونَ الْآخَرُ الَّذِي أَنْشَأَ ذَلِكَ فَلَمَّا أَضَافَهُ إلَى هَذَا تَارَةً وَإِلَى هَذَا تَارَةً:
عُلِمَ أَنَّهُ أَضَافَهُ إلَيْهِ لِأَنَّهُ بَلَّغَهُ وَأَدَّاهُ؛ لَا لِأَنَّهُ أَنْشَأَهُ وَابْتَدَأَهُ لَا لَفْظَهُ وَلَا مَعْنَاهُ؛
وَلِهَذَا قَالَ:
{لَقَوْلُ رَسُولٍ كَرِيمٍ}
وَلَمْ يَقُلْ: لَقَوْلُ مَلَكٍ وَلَا نَبِيٍّ فَذَكَرَ ذَلِكَ بِلَفْظِ الرَّسُولِ لِيُبَيِّنَ أَنَّهُ يُبَلِّغُ عَنْ غَيْرِهِ كَمَا قَالَ تَعَالَى:
{يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إلَيْكَ مِنْ رَبِّكَ}
وَفِي السُّنَنِ
{أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَعْرِضُ نَفْسَهُ عَلَى النَّاسِ فِي الْمَوْسِمِ وَيَقُولُ: أَلَا رَجُلٌ يَحْمِلُنِي إلَى قَوْمِهِ لِأُبَلِّغَ كَلَامَ رَبِّي؛ فَإِنَّ قُرَيْشًا قَدْ مَنَعُونِي أَنْ أُبَلِّغَ كَلَامَ رَبِّي}
. وَ
" أَيْضًا "
فَإِنَّ قَوْلَهُ:
{إنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ}
عَائِدٌ إلَى الْقُرْآنِ؛ فَتَنَاوُلُهُ لِلَّفْظِ كَتَنَاوُلِهِ لِلْمَعْنَى وَ
" الْقُرْآنُ "
اسْمٌ لَهُمَا جَمِيعًا؛
وَلِهَذَا إذَا فَسَّرَهُ الْمُفَسِّرُ وَتَرْجَمَهُ الْمُتَرْجِمُ:
لَمْ يَقُلْ لِتَفْسِيرِهِ وَتَرْجَمَتِهِ: إنَّهُ
" قُرْآنٌ "
بَلْ اتَّفَقَ الْمُسْلِمُونَ عَلَى جَوَازِ مَسِّ الْمُحْدِثِ لِكُتُبِ التَّفْسِيرِ وَاتَّفَقُوا عَلَى أَنَّهُ لَا تَجُوزُ الصَّلَاةُ بِتَفْسِيرِهِ وَكَذَلِكَ تَرْجَمَتُهُ بِغَيْرِ الْعَرَبِيَّةِ عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ وَالْقَوْلُ الْمَرْوِيُّ عَنْ أَبِي حَنِيفَةَ قِيلَ: إنَّهُ رَجَعَ عَنْهُ وَقِيلَ: إنَّهُ مَشْرُوطٌ بِتَسْمِيَةِ التَّرْجَمَةِ قُرْآنًا. وَبِكُلِّ حَالٍ فَتَجْوِيزُ إقَامَةِ التَّرْجَمَةِ مَقَامَهُ فِي بَعْضِ الْأَحْكَامِ لَا يَقْتَضِي تَنَاوُلَ اسْمِهِ لَهَا؛ كَمَا أَنَّ
" الْقِيمَةَ "
إذَا أُخْرِجَتْ مِنْ الزَّكَاةِ عَنْ الْإِبِلِ وَالْبَقَرِ وَالْغَنَمِ لَمْ تُسَمَّ إبِلًا وَلَا بَقَرًا وَلَا غَنَمًا؛ بَلْ تُسَمَّى بِاسْمِهَا كَائِنَةً مَا كَانَتْ. وَكَذَلِكَ
" لَفْظُ التَّكْبِيرِ فِي الصَّلَاةِ "
إذَا عَدَلَ عَنْهُ إلَى لَفْظِ التَّسْبِيحِ وَنَحْوِهِ وَقِيلَ: إنَّ الصَّلَاةَ تَنْعَقِدُ بِذَلِكَ - كَمَا يَقُولُهُ أَبُو حَنِيفَةَ -
لَمْ يَقُلْ:
إنَّ ذَلِكَ لَفْظُ تَكْبِيرٍ