Imām al-Bukhārī does not label this section as kitāb but rather as bāb1. The difference between kitāb, bāb, and faṣl is that kitāb is the jins (genus), bāb is the nawʿ (type) and faṣl is the fard (singular). It can be thought of as a book, chapter, and section respectively.
Therefore, a question arises as to whether this chapter on revelation is a prelude to the forthcoming Kitāb al-Īmān (Book of Īmān) or whether it is a standalone section. This is a matter of discussion among the commentators of Ṣaḥīḥ al-Bukhārī. It is similar to the discussion, whether Sūrat al-Fātiḥah is within or outside the first juzʾ. Most say it is a standalone section and not part of Kitāb al-Īmān as it has kitāb separately written. Some have said that the reason it is not named as a kitāb is because it does not have any bāb under it.
How should one read the word باب? It can be read in one of three ways:
The definition of waḥy is the words of Allāh which are revealed to the Prophet ﷺ.
Why did Imām al-Bukhārī start his book with the chapter of waḥy? Some say Imām al-Bukhārī started his book with the chapter of waḥy because this is the source of all goodness and through it the laws of religion are established; the dīn is based on whatever was revealed and Allāh inspired to the Prophet ﷺ. Therefore, if one does not believe in this then they will not believe in ḥadīth and the rulings derived therefrom.
Shaykh Zakariyyā Kāndhlawī mentions that Imām al-Bukhārī followed up the chapter of waḥy with the chapter of īmān, then ʿilm and then ṭahārah. It is mentioned this is because waḥy clarifies the rulings of religion and opens one to do ʿamal (actions). To carry out the correct aʿmāl it is necessary to have ʿilm, and ʿilm is not considered except after having īmān. Then he follows up with ṭahārah as this is the condition for the best of ʿamal, that is, ṣalāh.3
﴿وَقَوْلُ اللَّهِ جَلَّ ذِكْرُهُ: ﴿إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ﴾
Sūrat al-Nisāʾ 4:163: Surely, We have revealed to you as We have revealed to Nūḥ and to the prophets after him.
Waḥy can take different forms. Dreams can be a form of waḥy, as can inspiration in the heart4 as well as revelation through Jibrāʾīl. The first prophet to receive waḥy was Nūḥ, and not Ādam.
Ibn Baṭṭāl mentions that the meaning of this āyah is that Allāh has given waḥy to the Prophet ﷺ just as He gave waḥy to all of the prophets before. This is the waḥy of prophethood and not the waḥy of ilhām (divine inspiration).
The opening ḥadīth of *Ṣaḥīḥ al-Bukhārī*, narrated by ʿUmar b. al-Khaṭṭāb, on the principle that deeds are judged by their intentions, with notes on the Bukhārī isnād.
Why Imām al-Bukhārī opens his Ṣaḥīḥ with the tasmiyah alone, and how the ḥadīth of niyyah fulfils the rights of both tasmiyah and ḥamd.
How Imām al-Bukhārī came to compile his Ṣaḥīḥ: its name, scope, method of writing, places of authorship, and the principal commentaries upon it.
A biographical sketch of Imām al-Bukhārī: his lineage, character, scholarly competence, teachers, students, madhhab, writings, and death.
