‫∂‪<·]Üœ÷]<ƒ‬‬

‫‪<oËÇ£]<Üí√÷]<±c<ÎÁffl÷]<Üí√÷]<‡⁄<ÌÈ≠Ö^j÷]<‰◊u]Ü⁄<ª‬‬
‫ﺑﺤﺚ ﺗﻜﻤﻴﻠﻲ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﻤﺎﺟﺴﺘﻴﺮ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﻣﻨﺎﻗﺸﺘﻪ ﻓﻲ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺠﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‬
‫ﻓﻲ ﺷﻬﺮ ﺷﻮﺍﻝ ﻣﻦ ﺳﻨﺔ ‪ 1419‬ﻫـ‪.‬‬

‫‪<ÃÈ÷`i‬‬

‫<‬ ‫¶‪ÇËá<Áe_<ͬÜç<Ç€‬‬

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‫‪1‬‬
 ‫‪‬‬
‫ﺣﻣﺩ ہﻠﻟ ﺍﻟﺫﻱ ﺃﻧﺯﻝ ﺍﻟﻛﺗﺎﺏ ﻭﻟﻡ ﻳﺟﻌﻝ ﻟﻪ ﻋﻭﺟً �ﺎ‪ ،‬ﻭﺟﻌﻠ�ﻪ ﺳ�ﺭﺍﺟً ﺎ ﻣﻧﻳ�ﺭً ﺍ ﻟﻠﺳ�ﺎﻟﻛﻳﻥ ﺳ�ﺑﻳﻠﻪ‪،‬‬
‫ﺿ�ﺎ ﻛﻣ�ﺎ ﺃﻧ�ﺯﻝ‪ ،‬ﻟ�ﻡ‬ ‫ﻭﻳﺳﺭ ﻟﻧﻘﻠﻪ ﺇﻟﻳﻧ�ﺎ ﻣ�ﻥ ﺍﺧﺗ�ﺎﺭﻩ ﻭﻭﻓﻘ�ﻪ ﻣ�ﻥ ﺃﺋﻣ�ﺔ ﺍﻟﻬ�ﺩﻯ‪ ،‬ﻓﻭﺻ�ﻝ ﺇﻟﻳﻧ�ﺎ ﻏ ًّ‬
‫ﺗﺻﻝ ﺇﻟﻳﻪ ﻳﺩ ﺍﻟﺗﺑﺩﻳﻝ ﻭﺍﻟﺗﺣﺭﻳﻑ‪ ،‬ﻭﻟﻡ ﺗﻁﻣﺢ ﺇﻟﻰ ﺍﻟﻧﻳﻝ ﻣﻧﻪ ﺃﻁﻣﺎﻉ ﺍﻟﺟﺎﺣ�ﺩﻳﻥ ﻭﺍﻟﻣﻌﺎﻧ�ﺩﻳﻥ‪،‬‬
‫ﻓﻛﺎﻥ ﺫﻟﻙ ﻣﺻﺩﺍ ًﻗﺎ ﻟﻘﻭﻟﻪ ‪-‬ﺟ� ﱠﻝ ﺫِﻛ�ﺭﻩ‪ -‬ﻓ�ﻲ ﻛﺗﺎﺑ�ﻪ ﺍﻟﺣﻛ�ﻳﻡ‪ { :‬ﺇِ ﱠﻧ�ﺎ َﻧﺣْ �ﻥُ َﻧ ﱠﺯ ْﻟ َﻧ�ﺎ ﱢ‬
‫ﺍﻟ�ﺫ ْﻛ َﺭ َﻭﺇِ ﱠﻧ�ﺎ َﻟ� ُﻪ‬
‫) ‪(1‬‬
‫ﻭﻥ}‪.‬‬ ‫َﻟ َﺣﺎﻓ ُ‬
‫ِﻅ َ‬
‫ﻭﺃﺷ��ﻬﺩ ﺃﻥ ﻻ ﺇﻟ��ﻪ ﺇﻻ ﷲ‪ ،‬ﻭﺃﺷ��ﻬﺩ ﺃﻥ ﻣﺣﻣ � ًﺩﺍ ﻋﺑ��ﺩﻩ ﻭﺭﺳ��ﻭﻟﻪ‪ ،‬ﺑﻌﺛ��ﻪ ﷲ ﻓ��ﻲ ﺍﻷﻣ��ﺔ ﺍﻷﻣﻳ��ﺔ‪،‬‬
‫ﻓﻌﻠﻣﻬ��ﺎ ﻭﻧﺻ��ﺣﻬﺎ‪ ،‬ﻓﻘﺎﻣ��ﺕ ﺑﺣﻔ��ﻅ ﻛﺗ��ﺎﺏ ﺭﺑﱢﻬ��ﺎ‪ ،‬ﻭﻧﻘﻠﺗ��ﻪ ﺇﻟﻳﻧ��ﺎ ﻛﻣ��ﺎ ﺃﻧ��ﺯﻝ‪ ،‬ﻋﻠ��ﻰ ﺃﺩﻕ ﺃﻭﺟ��ﻪ‬
‫ﺍﻟﺗﺣﺭﻱ ﻭﺍﻹﺗﻘﺎﻥ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺩ‪ ،‬ﻓﻼ ﻳﺧﻔﻰ ﻣﺎ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ ﻣﻥ ﻣﻛﺎﻧﺔ ﻋﻧﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻓﻬ�ﻭ ﻛﺗ�ﺎﺏ ﺭﺑﻬ�ﻡ ﻭﺷ�ﺭﻋﻪ‬
‫ﻭﺩﺳﺗﻭﺭﻩ ﺍﻟﺫﻱ ﺍﺭﺗﺿﺎﻩ ﻟﻠﻧﺎﺱ ﺇﻟﻰ ﻳﻭﻡ ﺍﻟﺩﻳﻥ‪ ،‬ﻭﻫﻭ ﻣﻌﺟﺯﺓ ﻧﺑﻳﻬﻡ ﺍﻟﺗﻲ ﺗﺣ�ﺩﻯ ِﺑﻬ�ﺎ ﺍﻟﻌ�ﺭﺏ‬
‫ﻭﺍﻟﻌﺟﻡ‪.‬‬
‫ﻭﻗﺩ ﻟﻘﻲ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻋﻠ�ﻰ ﻣ�ﺭ ﺍﻟﻌﺻ�ﻭﺭ ﺃﺑﻠ�ﻎ ﺍﻟﻌﻧﺎﻳ�ﺔ‪ ،‬ﻭﺣﻅ�ﻲ ﺑﺄﻗﺻ�ﻰ ﺩﺭﺟ�ﺎﺕ‬
‫ﺍﻟﺣﺭﺹ ﻭﺍﻟﺣﻳﻁﺔ‪ ،‬ﻓﻛ�ﺎﻥ ﺃﻫ�ﻝ ﻛ�ﻝ ﻋﺻ�ﺭ ﻳﺟﺗﻬ�ﺩﻭﻥ ﻓ�ﻲ ﺍﻟﻣﺣﺎﻓﻅ�ﺔ ﻋﻠﻳ�ﻪ ﺑﺷ�ﺗﻰ ﺍﻟﻭﺳ�ﺎﺋﻝ‬
‫ﺍﻟﺗﻲ ﺗﺗﺎﺡ ﻟﻬﻡ‪ ،‬ﻓﻠﻡ ﻳﺧﻝ ﻋﺻﺭ ﻣﻥ ﺍﻟﻌﺻﻭﺭ‪ ،‬ﻭﻟﻡ ﻳﺧ�ﻝ ﻣﺻ�ﺭ ﻣ�ﻥ ﺍﻷﻣﺻ�ﺎﺭ‪ ،‬ﻣ�ﻥ ﺣﺎﻣ�ﻝ‬
‫ﻟﻠﻘﺭﺁﻥ‪ ،‬ﻳﻘﻭﻡ ﺑﻪ ﺁﻧﺎء ﺍﻟﻠﻳﻝ ﻭﺃﻁﺭﺍﻑ ﺍﻟﻧﻬﺎﺭ‪ ،‬ﻛﻣﺎ ﻟ�ﻡ ﻳﺧ�ﻝ ﻣ�ﻥ ﻣﺻ�ﺣﻑ ﺷ�ﺭﻳﻑ‪ ،‬ﺳ�ﻁﺭﺕ‬
‫ﻓﻳﻪ ﺁﻳﺎﺕ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺣﻔﻅﺕ ﻣﻥ ﺍﻟﺗﺣﺭﻳﻑ‪.‬‬
‫ﻓﻔﻲ ﺯﻣﻥ ﺍﻟﻧﺑﻲ ‪ ، ‬ﺍﺟﺗﻬﺩ ﺻﻠﻭﺍﺕ ﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﻓﻲ ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﺣﺗﻰ ﻛﺎﻥ‬
‫ﻳﻌﺟﻝ ﺑﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﺣ�ﺎﻝ ﻧﺯﻭﻟ�ﻪ ﻋﻠﻳ�ﻪ‪ ،‬ﺇﻟ�ﻰ ﺃﻥ ﻁﻣﺄﻧ�ﻪ ﷲ ﺑ�ﺄﻥ ﺗﺣﻔﻳﻅ�ﻪ ﻣﺿ�ﻣﻭﻥ ﻋﻠﻳ�ﻪ ‪،‬‬
‫ﻓﻘﺎﻝ‪ { :‬ﺇِﻥﱠ َﻋ َﻠ ْﻳ َﻧﺎ َﺟﻣْ َﻌ ُﻪ َﻭﻗُﺭْ ﺁ َﻧ� ُﻪ * َﻓ�ﺈِ َﺫﺍ َﻗ َﺭ ْﺃ َﻧ�ﺎﻩُ َﻓ�ﺎ ﱠﺗ ِﺑﻊْ ﻗُﺭْ ﺁ َﻧ� ُﻪ * ُﺛ� ﱠﻡ ﺇِﻥﱠ َﻋ َﻠ ْﻳ َﻧ�ﺎ َﺑ َﻳﺎ َﻧ� ُﻪ} ‪ (2).‬ﻛﻣ�ﺎ‬
‫ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﺧﻼﺋﻕ ﻻ ﻳﺣﺻﻭﻥ ﻣﻥ ﺃﺻﺣﺎﺑﻪ ‪.‬‬
‫ﻭﻓﻲ ﺫﻟﻙ ﺍﻟﻌﺻﺭ ﺩﻭﱢ ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺑﻳﻥ ﻳﺩﻱ ﺍﻟﻧﺑﻲ ‪ ،‬ﻓﻛﺎﻥ ﺫﻟﻙ ﺍﻟﺗﺩﻭﻳﻥ ﺩﺭﻋً�ﺎ ﻟﻛﺗ�ﺎﺏ‬
‫ﻭﺣﺎﻓﻅﺎ ﻟﻪ ﻣﻥ ﺍﻟﺿﻳﺎﻉ ﻭﺍﻟﺗﺣﺭﻳﻑ‪.‬‬ ‫ً‬ ‫ﷲ‬
‫ﺛﻡ ﺍﻧﺗﻘﻝ ﺍﻟﻧﺑﻲ ‪ ‬ﺇﻟﻰ ﺍﻟﺭﻓﻳﻕ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺧﺭﺝ ﺣﻔ�ﺎﻅ ﺍﻟﻘ�ﺭﺁﻥ ﺇﻟ�ﻰ ﺍﻟﻣ�ﻭﺍﻁﻥ ﻳﺟﺎﻫ�ﺩﻭﻥ ﻓ�ﻲ‬
‫ﺳﺑﻳﻝ ﷲ‪ ،‬ﻓﺎﺳﺗﺣﺭ ﻓﻳﻬﻡ ﺍﻟﻘﺗﻝ‪ ،‬ﻓﻔﺯﻉ ﺃﺻﺣﺎﺏ ﺭﺳﻭﻝ ﷲ ‪ ،‬ﻓﺄﺷﺎﺭ ﺍﻟﻔ�ﺎﺭﻭﻕ ﻋﻣ�ﺭ ﻋﻠ�ﻰ‬
‫ﺃﺑﻲ ﺑﻛﺭ ‪ -‬ﺭﺿﻲ ﷲ ﻋﻧﻬﻣﺎ‪ ،‬ﺑﺄﻥ ﻳﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺧﻭ ًﻓ�ﺎ ﻋﻠﻳ�ﻪ ﻣ�ﻥ ﺍﻟﺿ�ﻳﺎﻉ‪ ،‬ﻓﻛ�ﺎﻥ ﻣ�ﺎ ﺃﺭﺍﺩ‪،‬‬
‫ﻭﺣﻔﻅ ﷲ ﻛﺗﺎﺑﻪ ﻓﺻ ﱠﺩﻕ ﻣﺎ ﻭﻋﺩ ﺑﻪ ﻣﻥ ﺍﻟﺗﻛﻔﻝ ﺑﺣﻔﻅﻪ‪.‬‬
‫ﻋﻅﻳﻣ�ﺔ ﺗﻘ�ﻊ ﺑ�ﻳﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ﻓ�ﻲ ﺍﻷﻣﺻ�ﺎﺭ‬ ‫ٌ‬ ‫ﻭﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ ﺭﺿﻲ ﷲ ﻋﻧ�ﻪ‪ ،‬ﻛ�ﺎﺩﺕ ٌ‬
‫ﻓﺗﻧ�ﺔ‬
‫ﺑﺳﺑﺏ ﺍﻻﺧﺗﻼﻑ ﻓﻲ ﺣﺭﻭﻑ ﺍﻟﻘ�ﺭﺁءﺍﺕ‪ ،‬ﻓﻘ�ﺎﻡ ﺍﻹﻣ�ﺎﻡ ﻭﻣ�ﻥ ﻣﻌ�ﻪ ﻣ�ﻥ ﺍﻷﺻ�ﺣﺎﺏ‪ ،‬ﻓﻧﺳ�ﺧﻭﺍ‬
‫ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﻭﺃﺭﺳ��ﻠﻭﻫﺎ ﺇﻟ��ﻰ ﺍﻷﻣﺻ��ﺎﺭ‪ ،‬ﻭﺃﺭﺳ��ﻠﻭﺍ ﻣﻌﻬ��ﺎ ﻣﻌﻠﻣ��ﻳﻥ‪ ،‬ﻳﻘﺭﺋ��ﻭﻥ ﺍﻟﻧ��ﺎﺱ ِﺑﻬ��ﺎ‪،‬‬

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‫ﻓﺻﺎﺭﺕ ﻫﺫﻩ ﺍﻟﻣﺻﺎﺣﻑ ﻣﺭﺍﺟﻊ ﻷﻫﻝ ﺗﻠﻙ ﺍﻟﺑﻠﺩﺍﻥ‪ ،‬ﻭﺍﺳﺗﻘﺎﻣﺕ ﻗ�ﺭﺍءﺍﺗِﻬﻡ ﻋﻠ�ﻰ ﻗ�ﺭﺍءﺓ ﻣ�ﻥ‬
‫ﺃﺭﺳﻝ ﺇﻟﻳﻬﻡ ﻣﻥ ﺍﻟﻘﺭﺍء‪.‬‬
‫ﻭﺍﺳﺗﻣﺭﺕ ﻣﺣﺎﻓﻅﺔ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﺟﺗﻬﺎﺩﻫﻡ ﻓﻲ ﺿ�ﺑﻁ ﻭﻛﺗﺎﺑ�ﺔ ﺍﻟﻛﺗ�ﺎﺏ ﺍﻟﻣﺑ�ﻳﻥ‪،‬‬
‫ِﺑﻣ��ﺎ ﺣﻔﻅ��ﻪ ‪-‬ﺑ��ﺈﺫﻥ ﷲ‪ -‬ﻣ��ﻥ ﺍﻟﺗﺑ��ﺩﻳﻝ ﻭﺍﻟﺗﺣﺭﻳ��ﻑ‪ ،‬ﻓﻠ��ﻡ ﻳﻌ��ﺩﻡ ﺃﻫ��ﻝ ﻛ��ﻝ ﻋﺻ��ﺭ ﺃﻥ ﻳﺟ��ﺩﻭﺍ ﻣ��ﺎ‬
‫ﻳﺑﺫﻟﻭﻧ��ﻪ ﻓ��ﻲ ﺳ��ﺑﻳﻝ ﺣﻔ��ﻅ ﻛﺗ��ﺎﺏ ﷲ‪ ،‬ﺣﺗ��ﻰ ﺻ��ﺎﺭ ﺍﻟﻣﺳ��ﻠﻣﻭﻥ ﻋﻠ��ﻰ ﻣ��ﺭﱢ ﺍﻟﺯﻣ��ﺎﻥ ﻣﺷ��ﺎﺭﻛﻳﻥ‬
‫ﺟﻣﻌﻳًﺎ ﻓﻲ ﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫ﺣﺗﻰ ﻓﻲ ﻋﺻﺭﻧﺎ ﺍﻟﺣﺎﺿﺭ‪ ،‬ﻣﻊ ﻣﺎ ﻣﻥﱠ ﷲ ﺑﻪ ﻋﻠﻳﻧﺎ ﻣﻥ ﺍﻟﻧﻌﻡ ﺍﻟﻌﻅﻳﻣﺔ‪ ،‬ﻭﺃﻅﻬﺭ ﻋﻠﻰ ﺃﻳﺩﻱ‬
‫ﺑﻧﻲ ﺁﺩﻡ ﻣﻥ ﺍﻻﺑﺗﻛﺎﺭﺍﺕ ﺍﻟﻧﺎﻓﻌﺔ ﺍﻟﻣﻔﻳﺩﺓ‪ ،‬ﻭﺟﻪ ﷲ ﺑﺻﻳﺭﺓ ﺑﻌﺽ ﺍﻟﻣﻌﺎﺻﺭﻳﻥ ﺇﻟﻰ ﺿﺭﻭﺭﺓ‬
‫ﺍﻻﺳﺗﻔﺎﺩﺓ ﻣﻥ ﺍﻟﻭﺳﺎﺋﻝ ﺍﻟﺣﺩﻳﺛﺔ ﻓﻲ ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﻓﻛﺎﻥ ﻣﺷﺭﻭﻉ ﺍﻟﻌﺻﺭ‪ ،‬ﻣﺗﻣﺛﻼً ﻓﻲ‬
‫ﻏﻳﺛ�ﺎ‪ ،‬ﻓ�ﻲ ﻋﺻ�ﺭ ﺃﺟ�ﺩﺑﺕ ﻓﻳ�ﻪ ﺍﻷﻟﺳ�ﻥ‪ ،‬ﻓﻣ�ﺎ ﻋ�ﺎﺩﺕ‬ ‫ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ‪ ،‬ﻓﻛ�ﺎﻥ ً‬
‫ﺣﻔﻅ��ﺎ ﻟﻛﺗ��ﺎﺏ ﷲ‪ ،‬ﺑﺣﻔ��ﻅ ﺗ��ﻼﻭﺍﺕ ﺍﻷﺋﻣ��ﺔ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍء‬ ‫ً‬ ‫ﺗﻧﻁ��ﻕ ﺑﺎﻟﻔﺻ��ﻳﺢ‪ ،‬ﻭﻛ��ﺎﻥ ﺫﻟ��ﻙ ﺍﻟﻌﻣ��ﻝ‬
‫ﺍﻟﻣﺟﻭﺩﻳﻥ‪.‬‬
‫ﻭﻗﺩ ﻛﺎﻥ ﻳﺩﻭﺭ ﺑﻔﻛﺭﻱ ﻭﺃﻧﺎ ﻁﻔﻝ ﺻﻐﻳﺭ ﺧﺎﻁﺭﺓ ﻛﺎﻧﺕ ﺗﻭﻗﻔﻧﻲ ﻛﺛﻳ�ﺭً ﺍ‪ ،‬ﻓﻘ�ﺩ ﻛﻧ�ﺕ ﺃﻓﻛ�ﺭ ﻓ�ﻲ‬
‫ﻧﻔﺳﻲ ﻭﺃﻗﻭﻝ‪ :‬ﻫﻝ ﻳﻌﻘﻝ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻧﻘﻝ ﺇﻟﻳﻧﺎ ﻋﺑﺭ ﺃﺭﺑﻌﺔ ﻋﺷﺭ ﻗﺭ ًﻧﺎ ﻣﻥ ﺍﻟﺯﻣﺎﻥ‪ ،‬ﻭﻟﻡ ﻳﺗﺑ�ﺩﻝ‬
‫ﻣﻥ ﺃﻟﻔﺎﻅﻪ ﺷﻲء؟؟ ﻭﻫﻝ ﻫﺫﺍ ﺍﻟﻧﻁ�ﻕ ﺍﻟ�ﺫﻱ ﻳﻧﻁﻘ�ﻪ ﺍﻟﻘ�ﺭﺍء ﻫ�ﻭ ﻧﻔ�ﺱ ﺍﻟﻧﻁ�ﻕ ﺍﻟ�ﺫﻱ ﻧﻁ�ﻕ ﺑ�ﻪ‬
‫ﺍﻟﻧﺑﻲ ‪ ‬ﻭﺃﺻﺣﺎﺑﻪ؟؟‬
‫ﺛﻡ ﺃﻧﻌﻡ ﷲ ﻋﻠﻲ ﺑﺣﻔﻅ ﻛﺗﺎﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻫﺫﺍ ﻓﺿﻼً ﻣﻧﻪ ﺗﻌﺎﻟﻰ ﻭﻛﺭﻣًﺎ‪ ،‬ﺃﻥ ﺗﺣﻣﻝ ﻛ�ﻼﻡ ﺍﻟﻌﺯﻳ�ﺯ‬
‫ﺍﻟﺣﻛﻳﻡ ﻧﻔﺱ ﻫﺫﺍ ﺍﻟﻣﻘﺻﺭ ﺍﻟﻣﻔﺭﱢ ﻁ‪ ،‬ﺛﻡ ﺑﺎﻟﻎ ﷲ ﻋﺯ ﻭﺟ�ﻝ ﻓ�ﻲ ﺇﻧﻌﺎﻣ�ﻪ ﻭﺇﻛﺭﺍﻣ�ﻪ‪ ،‬ﻓﻣ�ﻥﱠ ﻋﻠ�ﻲ‬
‫ﺑﺎﻟﺗﺧﺻﺹ ﻓﻲ ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﺟﺎﻣﻌﻳﺔ ﺍﻷﻭﻟﻰ ﻓﻲ ﺩﺭﺍﺳﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﻭﻓﻳﻣ�ﺎ ﻳﺗﻌﻠ�ﻕ ﺑ�ﻪ ﻣ�ﻥ‬
‫ﺍﻟﺗﻔﺳﻳﺭ ﻭﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﻟﻘﺭﺍءﺍﺕ‪ ،‬ﻭﻣﺎ ﻳﺗﻌﻠﻕ ِﺑﻬﺎ ﻣﻥ ﺭﺳﻡ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻭﺿ�ﺑﻁﻬﺎ‪ ،‬ﻓﻛ�ﺎﻥ‬
‫ﻫﺫﺍ ﺍﺧﺗﻳ�ﺎﺭً ﺍ ﻣﻧ�ﻪ ﺗﻌ�ﺎﻟﻰ ﻟ�ﻲ‪ ،‬ﺑﻌ�ﺩ ﺃﻥ ﻛﻧ�ﺕ ﻣﺗﻭﺟﻬً�ﺎ ﺇﻟ�ﻰ ﺍﻟﻣﺩﻳﻧ�ﺔ ﺍﻟﻧﺑﻭﻳ�ﺔ ﻟﺩﺭﺍﺳ�ﺔ ﺍﻟﺣ�ﺩﻳﺙ‬
‫ﺍﻟﺷﺭﻳﻑ ﻭﻋﻠﻭﻣﻪ‪ ،‬ﻭﻟﻛﻥ ﺳﺎﻗﻧﻲ ﺳﺑﺣﺎﻧﻪ ﺳﻭ ًﻗﺎ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺗﺧﺻﺹ‪ ،‬ﻓﺄﺣﻣﺩﻩ ‪-‬ﺟﻠﺕ ﻗﺩﺭﺗ�ﻪ‪-‬‬
‫ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻡ ﻋﻠﻲ ﺑﻪ ﻣﻥ ﺣﺳﻥ ﺍﻻﺧﺗﻳﺎﺭ‪.‬‬
‫ﻭﻓﻲ ﺗﻠﻙ ﺍﻟﻔﺗﺭﺓ ﻣ�ﻥ ﺩﺭﺍﺳ�ﺗﻲ ﺍﺧﺗﻠﻔ�ﺕ ﺇﻟ�ﻰ ﺩﺭﻭﺱ ﺍﻟﻘ�ﺭﺍءﺍﺕ‪ ،‬ﻓﺭﺃﻳ�ﺕ ﻣ�ﺎ ﻻ ﻳﻧﻘﺿ�ﻲ ﻣﻧ�ﻪ‬
‫ﺍﻟﻌﺟ��ﺏ ﻣ��ﻥ ﻋﻧﺎﻳ��ﺔ ﻧ��ﺎﻗﻠﻲ ﺍﻟﻘ��ﺭﺁﻥ ﺑﻧﻘﻠ��ﻪ‪ ،‬ﻛﺗﺎﺑ��ﺔ ﻭﻧﻁ ًﻘ��ﺎ‪ ،‬ﺗﺟﻭﻳ � ًﺩﺍ ﻭﺗﺣﺭﻳ��ﺭً ﺍ‪ ،‬ﺣﺗ��ﻰ ﻓ��ﻲ ﺃﺩﻕ‬
‫ﻫﻣﺱ ﺑﺟﺯ ٍء ﻣﻥ ﺣﺭﻛﺔ‪.‬‬ ‫ٍ‬ ‫ﺍﻟﻬﻳﺋﺎﺕ‪ ،‬ﻣﻥ ﺇﺷﺎﺭﺓ ﺑﺷﻔﺔ‪ ،‬ﺃﻭ‬
‫ﺏ ﺟ��ﻭﺍﺏ ﻣ��ﺎ ﻛ��ﺎﻥ ﻳ��ﺩﻭﺭ ِﺑﺧ��ﺎﻁﺭﻱ ﻣ��ﻥ ﺍﻟﻭﺳ��ﺎﻭﺱ‪ ،‬ﻭﺃﻥ ﺍﻟﻘ��ﻭﻡ ﻗ��ﺩ ﺍﻋﺗﻧ��ﻭﺍ‬ ‫ﻓﺭﺃﻳ��ﺕ ﻋ��ﻥ ﻛﺛ� ٍ‬
‫ﺑﺎﻟﻛﺗﺎﺏ‪ ،‬ﻭﻗﺎﻣﻭﺍ ِﺑﻣﺎ ﺃﻣﺭﻭﺍ ﺑﻪ ﻣﻥ ﺣﻔﻅﻪ ﻭﻧﻘﻠﻪ ﺇﻟﻰ ﺍﻷﺟﻳﺎﻝ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﻌﺩﻫﻡ‪.‬‬
‫ﻭﺭﺃﻳ��ﺕ ﻓ��ﻲ ﺩﺭﺍﺳ�ﺔ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﻭﺭﺳ��ﻡ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻋﻣ��ﻕ ﺍﻟﺭﺍﺑﻁ��ﺔ ﺑ��ﻳﻥ ﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻭﺑ��ﻳﻥ‬
‫ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ ،‬ﻓﻣﻥ ﺩﺭﺱ ﻫﺫﻳﻥ ﺍﻟﻌ ِْﻠﻣﻳﻥ ﺭﺃﻯ ﻋﻳﺎ ًﻧﺎ ﺃﻥ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﻫ�ﻲ ﺗﺭﺟﻣ�ﺔ‬
‫ﺩﻗﻳﻘ��ﺔ ﻣﻧﻁﻭﻗ��ﺔ ﻟ��ﺫﻟﻙ ﺍﻟﺭﺳ��ﻡ‪ ،‬ﻣﻣ��ﺎ ﻳﻭﺿ��ﺢ ﺍﻟﺟﻬ��ﺩ ﺍﻟﻌﻅ��ﻳﻡ‪ ،‬ﻭﺍﻟﻘ��ﺩﺭ ﺍﻟﺭﻓﻳ��ﻊ ﻟﻠﻣﺻ��ﺎﺣﻑ‬
‫ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺍﻟﺗﻲ ﺃﺟﻣﻊ ﻋﻠﻳﻬﺎ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪.‬‬
‫ﻭﻗ��ﺩ ﺧﻔ �ﻲ ﻋﻠ��ﻰ ﻛﺛﻳ��ﺭ ﻣ��ﻥ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ ﻓ��ﻲ ﺍﻟﻌﺻ��ﻭﺭ ﺍﻟﻣﺗ��ﺄﺧﺭﺓ‪ ،‬ﻛﺛﻳ � ٌﺭ ﻣ��ﻥ ﺃﻭﺟ��ﻪ ﻋﻧﺎﻳ��ﺔ‬
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‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﺍﻷﻭﺍﺋﻝ ﺑﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺣﺗﻰ ﺻﺎﺭ ﺍﻟﺑﻌﺽ ﻳﺷﻛﻙ ﻓﻲ ﺗﻭﺍﺗﺭ ﺑﻌﺽ ﺃﻭﺟﻪ ﺍﻟﻘ�ﺭﺍءﺓ‪،‬‬
‫ﻣﻥ ﺍﻟﻬﻳﺋﺎﺕ ﻭﻳﻧﻛﺭ ﻭﺟﻭﺏ ﺃﺧﺫ ﺍﻟﻘﺭﺁﻥ ﻣﺟﻭ ًﺩﺍ ﻛﻣﺎ ﻧﺯﻝ‪ ،‬ﻓﺩﻋﺎﻧﻲ ﻫﺫﺍ ﻭﻏﻳﺭﻩ ﻣﻥ ﺍﻷﺳﺑﺎﺏ‬
‫ﺍﻟﺗ��ﻲ ﺳﺄﻭﺿ��ﺣﻬﺎ ﺑﻌ��ﺩ ﺇﻟ��ﻰ ﺍﺗﺧ��ﺎﺫ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﻣﻭﺿ��ﻭﻋًﺎ ﻷﻁﺭﻭﺣ��ﺔ ﺍﺳ��ﺗﻛﻣﺎﻝ ﻣﺗﻁﻠﺑ��ﺎﺕ‬
‫ﺩﺭﺟﺔ ﺍﻟﺗﺧﺻﺹ ـ ﺍﻟﻣﺎﺟﺳﺗﻳﺭ‪ ،‬ﻓﺄﺭﺟﻭ ﷲ ﺃﻥ ﺃﻛﻭﻥ ﻣﻭﻓ ًﻘﺎ ﻓﻲ ﻋﻣﻠ�ﻲ ﻫ�ﺫﺍ‪ ،‬ﻭﺃﻥ ﺃﻛ�ﻭﻥ ﻗ�ﺩ‬
‫ﺟﻠﻭﺕ ﺍﻟﻐﺑﺎﺭ ﻋﻥ ﺻﻔﺣﺎﺕ ﻧﺎﺻﻌﺔ ﻣﻥ ﻋﻧﺎﻳﺔ ﺍﻟﺳﻠﻑ ﺑﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ‪.‬‬

‫)‪ (1‬ﺍﻵﻳﺔ ‪ 9‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺣﺟﺭ‪.‬‬

‫)‪ (2‬ﺍﻵﻳﺎﺕ ﻣﻥ ‪ 19-17‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻘﻳﺎﻣﺔ‪.‬‬

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 ‫ﺃﺳﺑﺎﺏ ﺍﺧﺗﻳﺎﺭ ﺍﻟﺑﺣﺙ‬

‫ﻛﺎﻥ ﻭﺭﺍء ﺍﺧﺗﻳﺎﺭﻱ ﻣﻭﺿﻭﻉ )ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ( ﻓﻲ ﺑﺣﺙ ﺍﻟﻣﺎﺟﺳﺗﻳﺭ ﺃﺳﺑﺎﺏ ﻛﺛﻳﺭﺓ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﺍﻷﺻﻝ ﺍﻷﻭﻝ ﻋﻧﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓ�ﻲ ﺗﻠﻘ�ﻲ ﺃﺣﻛ�ﺎﻡ ﺍﻟﺷ�ﺭﻉ‪ ،‬ﻭﻗ�ﺩ ﺗﻭﺟﻬ�ﺕ ﻋﻧﺎﻳ�ﺔ‬
‫ﻋﻠﻣﺎء ﺍﻟﻣﺳﻠﻣﻳﻥ ﻋﻠﻰ ﻣﺭ ﺍﻟﺗ�ﺎﺭﻳﺦ ﺇﻟ�ﻰ ﺍﻻﻫﺗﻣ�ﺎﻡ ﺑﻧﻘﻠ�ﻪ ﻋﻠ�ﻰ ﺃﺩﻕ ﺍﻷﻭﺟ�ﻪ‪ ،‬ﻭﺩﻓ�ﻊ ﺍﻟﺷ�ﺑﻬﺎﺕ‬
‫ﻋﻧﻪ‪.‬‬
‫ﺧﻔﺎء ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺃﻭﺟﻪ ﻋﻧﺎﻳﺔ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﺍﻟﺻﺣﺎﺑﺔ ﻓﻣﻥ ﺑﻌﺩﻫﻡ ﺑﻧﻘ�ﻝ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﺑ�ﺫﻟﻬﻡ ﻏﺎﻳ�ﺔ‬
‫ﺍﻟﺟﻬﺩ ﻓﻲ ﻧﻘﻠﻪ ﻧﻘﻼً ﺻﺣﻳﺣً ﺎ ﺩﻗﻳ ًﻘﺎ ﻣﺗﻘ ًﻧﺎ‪.‬‬
‫ﻣﺎ ﺃﺛﺎﺭﻩ ﺃﻋﺩﺍء ﺍﻹﺳﻼﻡ ﻣﻥ ﺍﻟﺷﺑﻬﺎﺕ ﺣ�ﻭﻝ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﻣﺭﺍﺣﻠ�ﻪ ﺍﻟﻣﺧﺗﻠﻔ�ﺔ‪ ،‬ﺑ�ﺩءًﺍ ﻣ�ﻥ‬
‫ﻋﺻﺭ ﺍﻟﻧﺑﻭﺓ‪ ،‬ﺇﻟﻰ ﻭﻗﺗﻧﺎ ﻫﺫﺍ‪.‬‬
‫ﺗﺷﻛﻳﻙ ﺑﻌﺽ ﺍﻟﻣﺗﺄﺧﺭﻳﻥ ﻓﻲ ﻧﻘﻝ ﻫﻳﺋﺎﺕ ﺍﻟﻘﺭﺍءﺓ )‪ (1‬ﻭﻭﺟﻭﺏ ﺍﻟﺗﺯﺍﻡ ﺃﺣﻛﺎﻡ ﺍﻟﺗﺟﻭﻳﺩ‪.‬‬
‫ﺍﻟ��ﺩﻋﻭﺍﺕ ﺍﻟﺗ��ﻲ ﻅﻬ��ﺭﺕ ﻗﺭ ًﻧ��ﺎ ﺑﻌ��ﺩ ﻗ��ﺭﻥ ﺗ��ﺩﻋﻭ ﺇﻟ��ﻰ ﻛﺗﺎﺑ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻋﻠ��ﻰ ﺍﻟﺭﺳ��ﻡ‬
‫ﺍﻹﻣﻼﺋﻲ‪ ،‬ﻭﺗﻁﻌﻥ ﻓﻲ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ ﺍﻟﻣﺟﻣﻊ ﻋﻠﻳﻪ‪.‬‬
‫ﻭﻫﺫﺍ ﺍﻟﺑﺣﺙ ﻳﺑﺭﺯ ﻋﻧﺎﻳ�ﺔ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ﺑﺣﻔ�ﻅ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﻥ ﻋﻬ�ﺩ ﺍﻟﻧﺑ�ﻭﺓ ﺇﻟ�ﻰ ﺍﻵﻥ‪ ،‬ﻭﻳﺅﻛ�ﺩ ﺃﻥ‬
‫ﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺣﻅﻲ ﺑﺄﻗﺻﻰ ﺩﺭﺟ�ﺎﺕ ﺍﻟﻌﻧﺎﻳ�ﺔ ﻣ�ﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ‪ ،‬ﻭﻳ�ﺭﺩ ﻋﻠ�ﻰ ﺷ�ﺑﻬﺎﺕ ﺍﻟﻁ�ﺎﻋﻧﻳﻥ‬
‫ﻣﻥ ﺃﻋﺩﺍء ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ‪...‬‬

‫‪-------------‬‬

‫)‪ (1‬ﺍﻟﻣﻘﺻﻭﺩ ﺑﺫﻟﻙ ﺃﺣﻛﺎﻡ ﺍﻟﺗﺟﻭﻳﺩ ﻣﻥ ﺍﻟﻣﺩ ﻭﺍﻟﻘﺻﺭ ﻭﺍﻹﺩﻏﺎﻡ ﻭﺍﻹﻅﻬﺎﺭ ﻭﺍﻹﺧﻔ�ﺎء‪ ،‬ﻭﻣ�ﺎ‬
‫ﺇﻟﻰ ﺫﻟﻙ ‪...‬‬

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 ‫ﺧﻁﺔ ﺍﻟﺑﺣﺙ‬
‫ﻭﻗﺩ ﻗﺳﻣﺕ ﺍﻟﺑﺣﺙ ﺇﻟﻰ ﻣﻘﺩﻣﺔ ﻭ َﺗﻣﻬﻳﺩ ﻭﺧﻣﺳﺔ ﺃﺑﻭﺍﺏ ﻭﺧﺎﺗﻣﺔ‪:‬‬
‫ﻣــﻘﺩﻣـــﺔ‬
‫ﺫﻛﺭﺕ ﻓﻳﻬﺎ ﺃﺳﺑﺎﺏ ﺍﺧﺗﻳﺎﺭ ﺍﻟﻣﻭﺿﻭﻉ‪ ،‬ﻭﺧﻁﺔ ﺍﻟﺑﺣﺙ‪ ،‬ﻭﺍﻟﻣﻧﻬﺞ ﺍﻟﻣﺗﺑﻊ ﻓﻳﻪ‪.‬‬
‫ﺗﻣﻬﻳـــﺩ‬
‫ﻓﻲ ﻣﻌﻧﻰ ﺍﻟﺟﻣﻊ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻣﺭﺍﺩ ﺑﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻋﻧﺩ ﻋﻠﻣﺎء ﺍﻟﻣﺳﻠﻣﻳﻥ‬
‫ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ‪ :‬ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺍﻟﻧﺑﻲ ‪‬‬
‫ﻭﻓﻳﻪ ﺃﺭﺑﻌﺔ ﻓﺻﻭﻝ‪:‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﺻﺩﻭﺭ‬
‫ﻭﺗﺿﻣﻥ ﺃﺭﺑﻌﺔ ﻣﺑﺎﺣﺙ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻓﺿﻝ ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺣﻔﻅ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺍﻟﺭﺩ ﻋﻠﻰ ﺩﻋﻭﻯ ﺟﻭﺍﺯ ﻧﺳﻳﺎﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﺃﻭ ﺇﺳﻘﺎﻁﻪ ﻋ ً‬
‫ﻣﺩﺍ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺗﺩﻭﻳﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﻭﺗﺿﻣﻥ ﺛﻼﺛﺔ ﻣﺑﺎﺣﺙ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﺍﻷﻣﺭ ﺑﻛﺗﺎﺑﺔ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﺳﺑﺎﺏ ﻋﺩﻡ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﻣﺻﺣﻑ ﻭﺍﺣﺩ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ُ :‬ﻛ ﱠﺗﺎﺏ ﺍﻟﻭﺣﻲ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺳﻭﺭ‬
‫ﻭﺗﺿﻣﻥ ﺛﻼﺛﺔ ﻣﺑﺎﺣﺙ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﺍﻵﻳﺔ ﻭﺍﻟﺳﻭﺭﺓ ً‬
‫ﻟﻐﺔ ﻭﺍﺻﻁﻼﺣً ﺎ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‬
‫ﻭﺗﺿﻣﻥ ﺛﻼﺛﺔ ﻣﺑﺎﺣﺙ‪:‬‬

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 ‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻋﺭﺽ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻛﻝ ﺳﻧﺔ ﻋﻠﻰ ﺟﺑﺭﻳﻝ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺃﺛﺭ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪:‬‬
‫ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪‬‬
‫ﻭﻓﻳﻪ ﺧﻣﺳﺔ ﻓﺻﻭﻝ‪:‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﺑﺎﺏ ﺍﻟﺑﺎﻋﺛﺔ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‪ :‬ﻣﻥ ﻗﺎﻡ ﺑﺎﻟﺟﻣﻊ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‪ :‬ﻣﻧﻬﺞ ﻭﻣﺯﺍﻳﺎ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ‪ ‬ﻟﻠﻘﺭﺁﻥ‬
‫ﻭﺗﺿﻣﻥ ﻣﺑﺣﺛﻳﻥ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻣﻧﻬﺞ ﺃﺑﻲ ﺑﻛﺭ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺯﺍﻳﺎ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ‪ :‬ﺩﻓﻊ ﺍﻻﻋﺗﺭﺍﺽ ﻋﻠﻰ ﺃﺑﻲ ﺑﻛﺭ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺭﺩ ﺍﻟﺷﺑﻬﺎﺕ ﺍﻟﻣﺛﺎﺭﺓ ﺣﻭﻝ ﻫﺫﺍ ﺍﻟﺟﻣﻊ‬
‫ﻭﺗﺿﻣﻥ ﻣﺑﺣﺛﻳﻥ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﺩﻓﻊ ﺍﻻﻋﺗﺭﺍﺽ ﻋﻠﻰ ﺃﺑﻲ ﺑﻛﺭ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺭﺩ ﺍﻟﺷﺑﻬﺎﺕ ﺍﻟﻣﺛﺎﺭﺓ ﺣﻭﻝ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﻟﻠﻘﺭﺁﻥ‬
‫ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪‬‬
‫ﻭﻓﻳﻪ ﺧﻣﺳﺔ ﻓﺻﻭﻝ‪:‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﺑﺎﺏ ﺍﻟﺑﺎﻋﺛﺔ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﻥ ﻗﺎﻡ ﺑﺎﻟﺟﻣﻊ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‪ :‬ﻣﻧﻬﺞ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ﻭﻣﺯﺍﻳﺎﻩ‬
‫ﻭﺗﺿﻣﻥ ﻫﺫﺍ ﺍﻟﻔﺻﻝ ﺛﻼﺛﺔ ﻣﺑﺎﺣﺙ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻣﻧﻬﺞ ﻋﺛﻣﺎﻥ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺯﺍﻳﺎ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺍﻟﻔﺭﻕ ﺑﻳﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺭﺍﺣﻠﻪ ﺍﻟﺛﻼﺙ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬

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 ‫ﻭﺗﺿﻣﻥ ﺃﺭﺑﻌﺔ ﻣﺑﺎﺣﺙ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻋﺩﺩ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺣﻛﻡ ﺍﺗﺑﺎﻉ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺣﺭﻕ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺧﺎﻟﻔﺔ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ‪ :‬ﺩﻓﻊ ﺍﻻﻋﺗﺭﺍﺽ ﻋﻠﻰ ﻋﺛﻣﺎﻥ ‪ ‬ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻭﺭﺩ ﺍﻟﺷﺑﻬﺎﺕ ﺍﻟﻣﺛﺎﺭﺓ ﺣﻭﻝ ﻫﺫﺍ ﺍﻟﺟﻣﻊ‬
‫ﻭﻓﻳﻪ ﻣﺑﺣﺛﺎﻥ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﺍﻋﺗﺭﺍﺽ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ‪ ‬ﻋﻠﻰ ﻋﺩﻡ ﺗﻭﻟﻳﻪ ﺍﻟﺟﻣﻊ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺭﺩ ﺍﻟﺷﺑﻬﺎﺕ ﺍﻟﺗﻲ ﺃﺛﻳﺭﺕ ﺣﻭﻝ ﺍﻟﺟﻣﻊ ﺍﻟﻌﺛﻣﺎﻧﻲ‬
‫ﺍﻟﺑﺎﺏ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‬
‫ﻭﻓﻳﻪ ﻓﺻﻼﻥ‪:‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‬
‫ﻭﺗﺿﻣﻥ ﻣﺑﺣﺛﻳﻥ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻧﺯﻭﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺳﺑﻌﺔ ﺃﺣﺭﻑ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫ﻭﺗﺿﻣﻥ ﻣﺑﺣﺛﻳﻥ‪:‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺍﻟﺟﻣﻊ ﺍﻟ ﱠﻧﺑﻭﻱّ ﻭﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﻟﻠﻘﺭﺁﻥ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬
‫ﺍﻟﺑﺎﺏ ﺍﻟﺧﺎﻣﺱ‪ :‬ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﻣﺷﺭﻭﻉ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻓﻛﺭﺓ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻫﺩﺍﻑ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺧﻁﺔ ﺍﻟﻣﺷﺭﻭﻉ ﻭﺗﻧﻔﻳﺫﻩ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ‪ :‬ﻗﻳﻣﺔ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺷﺭﻭﻉ ﻛﻠﻳﺔ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ ﻟﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ‬

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 ‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻣﺷﺭﻭﻉ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺍءﺍﺕ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺧﻁﺔ ﺍﻟﻌﻣﻝ ﻓﻲ ﺍﻟﻣﺷﺭﻭﻉ‪ ،‬ﻭﺗﻧﻔﻳﺫﻩ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺗﻘﻭﻳﻡ ﺍﻟﻣﺷﺭﻭﻉ‬
‫ﺍﻟﺧﺎﺗِﻣﺔ‬
‫ﻭﺗﺿﻣﻧﺕ ﺃﻫﻡ ﻧﺗﺎﺋﺞ ﺍﻟﺑﺣﺙ‪ ،‬ﻭﺍﻟﺗﻭﺻﻳﺎﺕ ﻭﺍﻻﻗﺗﺭﺍﺣﺎﺕ‬

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 ‫ﻣﻧﻬﺞ ﺍﻟﻌﻣﻝ ﻓﻲ ﺍﻟﺑﺣﺙ‬
‫‪ -1‬ﺟﻣﻌﺕ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺙ ﻭﺍﻵﺛﺎﺭ ﺍﻟﺗﻲ ﺗﺗﻌﻠﻕ ﺑﺎﻟﻣﺑﺣﺙ ﺃﻭ ﺍﻟﻣﺳﺄﻟﺔ‪.‬‬
‫‪ -2‬ﺗﻭﺧﻳﺕ ﻓﻲ ﺍﻟﻧﻅﺭ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺙ ﻭﺍﻵﺛﺎﺭ ﺍﻟﺻﺣﺔ ﻓ�ﻲ ﺍﻟﻣﻭﺍﺿ�ﻊ ﺍﻟﺗ�ﻲ ﻳﺣﺗ�ﺎﺝ ﻓﻳﻬ�ﺎ ﺇﻟ�ﻰ‬
‫ﺍﻟﺻﺣﺔ ﻟﻼﺳﺗﺩﻻﻝ‪.‬‬
‫‪ -3‬ﻋﺯﻭﺕ ﺍﻵﻳﺎﺕ ﺇﻟﻰ ﻣﻭﺍﺿﻌﻬﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫‪ -4‬ﻗﻣﺕ ﺑﺗﺧﺭﻳﺞ ﺍﻷﺣﺎﺩﻳﺙ ﻣﻥ ﻣﺻﺎﺩﺭﻫﺎ ﺍﻟﺗﻲ ﺭﻭﺍﻫﺎ ﻓﻳﻬﺎ ﺃﺻﺣﺎﺑُﻬﺎ ﺑﺄﺳﺎﻧﻳﺩﻫﻡ ﻣ�ﺎ ﺃﻣﻛ�ﻥ‬
‫) ‪(1‬‬
‫ﺫﻟﻙ‪.‬‬
‫‪ -5‬ﻋﺭﺿﺕ ﺍﻵﺭﺍء ﻓﻲ ﺣﺎﻟﺔ ﺍﻻﺧﺗﻼﻑ ﻋﺭﺿًﺎ ﻭﺍﺿﺣً ﺎ ﺩﻭﻥ ﻣﻳﻝ ﺇﻟﻰ ﺭﺃﻱ ﺩﻭﻥ ﺍﻵﺧ�ﺭ‪،‬‬
‫ﺛﻡ ﻗﻣﺕ ﺑﺑﻳﺎﻥ ﺍﻟﺭﺃﻱ ﺍﻟﺭﺍﺟﺢ ﻣﻊ ﺍﻟﺗﺩﻟﻳﻝ ﻋﻠﻳﻪ‪.‬‬
‫‪ -6‬ﺗﺭﺟﻣ��ﺕ ﻟﻸﻋ��ﻼﻡ ﺍﻟ��ﺫﻳﻥ ﺃﻧﻘ��ﻝ ﺃﻗ��ﻭﺍﻟﻬﻡ‪ ،‬ﻭﺗﺭﻛ��ﺕ ﺍﻟﺗﺭﺟﻣ��ﺔ ﻟﻣ��ﻥ ﺍﺗﺳ��ﻌﺕ ﺷ��ﻬﺭ ُﺗﻬﻡ ﻣ��ﻥ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﻭﺍﻟﻌﻠﻣﺎء‪.‬‬
‫‪ -7‬ﻗﻣﺕ ﺑﺷﺭﺡ ﻭﺿﺑﻁ ﺍﻟﻛﻠﻣﺎﺕ ﺍﻟﻐﺭﻳﺑﺔ ﺍﻟﺗﻲ ﺗﺭﺩ ﻓﻲ ﺃﺛﻧﺎء ﺍﻟﻛﻼﻡ‪.‬‬
‫‪ -8‬ﻗﺩﻣﺕ ﻗﺎﺋﻣﺔ ﺍﻟﻣﺣﺗﻭﻳﺎﺕ ﻋﻠﻰ ﺍﻟﺑﺣﺙ؛ ﻟﺗﻛﻭﻥ ﺃﺳﻬﻝ ﺗﻧ�ﺎﻭﻻً‪ ،‬ﺛ�ﻡ ﺫﻳﻠ�ﺕ ﺍﻟﺑﺣ�ﺙ ﺑﻔﻬ�ﺎﺭﺱ‬
‫ﻋﻠﻣﻳﺔ‪ ،‬ﻭﻫﻲ ﻛﺎﻵﺗﻲ‪:‬‬
‫‪ -1‬ﻓﻬﺭﺱ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺭﺁﻧﻳﺔ ﻣﺭﺗﺑﺔ ﺣﺳﺏ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﻓﻲ ﺍﻟﻣﺻﺣﻑ ﺍﻟﺷﺭﻳﻑ‪.‬‬
‫‪ -2‬ﻓﻬﺭﺱ ﺍﻷﺣﺎﺩﻳﺙ ﻭﺍﻵﺛﺎﺭ ﻣﺭﺗﺑﺔ ﺗﺭﺗﻳﺑًﺎ ﻫﺟﺎﺋ ًّﻳﺎ‪.‬‬
‫‪ -3‬ﻓﻬﺭﺱ ﺍﻷﻋﻼﻡ ﺍﻟﻣﺗﺭﺟﻣﻳﻥ ﻣﺭﺗﺑﻳﻥ ﺗﺭﺗﻳﺑًﺎ ﻫﺟﺎﺋ ًّﻳﺎ‪.‬‬
‫‪ -4‬ﻗﺎﺋﻣﺔ ﺍﻟﻣﺭﺍﺟﻊ‪ ،‬ﻣﺭﺗﺑﺔ ﺗﺭﺗﻳﺑًﺎ ﻫﺟﺎﺋ ًّﻳﺎ‪.‬‬
‫) ‪(2‬‬

‫ﻭﷲ ﺃﺳﺄﻝ ﺃﻥ ﺃﻛﻭﻥ ﻗﺩ ﻭﻓﻘﺕ ﻓﻳﻣﺎ ﻁﺭﻗﺗﻪ ﻣﻥ ﻣﺳﺎﺋﻝ ﻭﻣﺑﺎﺣﺙ‪ ،‬ﻓﻣﺎ ﻛ�ﺎﻥ ﻓﻳ�ﻪ ﻣ�ﻥ ﺻ�ﻭﺍﺏ‬
‫ﻭﺑﻣ ﱢﻧ ِﻪ ﻭﻓﺿﻠﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻓﻳﻪ ﻣﻥ ﺧﻁ ٍﺄ ﻓﻣﻧﻲ ﻭﻣ�ﻥ ﺍﻟﺷ�ﻳﻁﺎﻥ‪ ،‬ﻓﻬ�ﻭ ﻋﻣ�ﻝ ﺑﺷ�ﺭﻱ‪،‬‬
‫ﻓﻣﻥ ﷲ‪ِ ،‬‬
‫ﻳﻌﺗﺭﻳﻪ ﺍﻟﻧﻘﺹ ﺍﻟﺫﻱ ﻳﻌﺗﺭﻱ ﺍﻟﺑﺷﺭ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻣﺎﺩ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ :‬ﺇﻧﻲ ﺭﺃﻳﺕ ﺃﻧﻪ ﻻ ﻳﻛﺗﺏُ ﺃ ٌ‬
‫ﺣﺩ ﻛﺗﺎﺑًﺎ ﻓﻲ ﻳﻭﻣﻪ‪ ،‬ﺇﻻ ﻗ�ﺎﻝ ﻓ�ﻲ ﻏ�ﺩﻩ‪ :‬ﻟ�ﻭ‬
‫ُﻏﻳﱢﺭ ﻫﺫﺍ ﻟﻛﺎﻥ ﺃﺣﺳﻥ‪ ،‬ﻭﻟﻭ ِﺯﻳﺩ ﻫﺫﺍ ﻟﻛﺎﻥ ﻳﺳﺗﺣﺳﻥ‪ ،‬ﻭﻟﻭ ﻗُ ﱢﺩﻡ ﻫﺫﺍ ﻟﻛ�ﺎﻥ ﺃﻓﺿ�ﻝ‪ ،‬ﻭﻟ�ﻭ ُﺗ�ﺭﻙ‬

‫‪10‬‬
‫ﻫ��ﺫﺍ ﻟﻛ��ﺎﻥ ﺃﺟﻣ��ﻝ‪ .‬ﻭﻫ��ﺫﺍ ﻣ��ﻥ ﺃﻋﻅ��ﻡ ﺍﻟ ِﻌ َﺑ��ﺭ‪ ،‬ﻭﻫ��ﻭ ﺩﻟﻳ� ٌﻝ ﻋﻠ��ﻰ ﺍﺳ��ﺗﻳﻼء ﺍﻟ��ﻧﻘﺹ ﻋﻠ��ﻰ ﺟﻣﻠ��ﺔ‬
‫ﺍﻟﺑﺷﺭ‪.‬‬
‫ﺃﺳﺄﻝ ﷲ ﺃﻥ ﻳﻬﺩﻳﻧﺎ ﺇﻟﻰ ﺳـﻭﺍء ﺍﻟﺳﺑﻳﻝ‪ .‬ﺇﻧﻪ ﻋﻠ�ﻰ ﻛ�ﻝ ﺷ�ﻲ ٍء ﻗ�ﺩﻳﺭ‪ ،‬ﻭﺑﺎﻹﺟﺎﺑ�ﺔ ﺟ�ﺩﻳﺭ‪ ،‬ﻭﻫ�ﻭ‬
‫ﺣﺳﺑﻧﺎ ﻭﻧﻌﻡ ﺍﻟﻭﻛﻳﻝ‪.‬‬
‫)‪ (1‬ﺣﻳﺙ ﻗﺩ ﻭﺟﺩﺕ ﺑﻌﺽ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻟﻡ ﺃﺟﺩ ﻣﻥ ﺃﺳﻧﺩﻫﺎ‪ ،‬ﻭﺫﻛﺭ ُﺗﻬﺎ ﺍﺳﺗﺋﻧﺎﺳًﺎ ﻻ ﺍﺳﺗﺩﻻﻻً‪.‬‬
‫)‪ (2‬ﻟﻡ ﺃﺫﻛﺭ ﺑﻳﺎﻧﺎﺕ ﺍﻟﻣﺭﺍﺟﻊ ﻓﻲ ﺃﻭﻝ ﻣﻭﺿﻊ َﻟﻬﺎ ﻓﻲ ﺍﻟﺑﺣ�ﺙ‪ ،‬ﻭﺗﺭﻛ�ﺕ ﺫﻟ�ﻙ ﻟﻠﻘﺎﺋﻣ�ﺔ ﺍﻟﺗ�ﻲ‬
‫ﻓﻲ ﻧِﻬﺎﻳﺔ ﺍﻟﺑﺣﺙ‪ ،‬ﻷﻥ ﻣﺄﺧﺫ ﺫﻟﻙ ﺃﺳﻬﻝ ﻋﻠﻰ ﻣﻥ ﻳﺭﻳﺩ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺑﻳﺎﻧﺎﺕ ﺍﻟﻣﺭﺟﻊ‪.‬‬

‫‪11‬‬
 ‫ﺗﻣﻬﻳﺩ‬
‫ﺍﻟﺟﻣﻊ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻋﻧﺩ ﻋﻠﻣﺎء ﺍﻟﻣﺳﻠﻣﻳﻥ‬

‫ﺍﻟﺟﻣﻊ ﻓﻲ ﺍﻟﻠﻐﺔ‬
‫ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻋﻧﺩ ﻋﻠﻣﺎء ﺍﻟﻣﺳﻠﻣﻳﻥ‬
‫اﻟﺠﻤﻊ ﻓﻲ اﻟﻠﻐﺔ‪:‬‬
‫) ‪(2‬‬
‫ﺣﺩ‪ ،‬ﻳﺩ ﱡﻝ ﻋﻠﻰ ﺗﺿﺎ ﱢﻡ ﺍﻟﺷﻲء‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻥ ﻓﺎﺭﺱ‪ (1):‬ﺍﻟﺟﻳﻡ ﻭﺍﻟﻣﻳﻡ ﻭﺍﻟﻌﻳﻥ ﺃﺻ ٌﻝ ﻭﺍ ٌ‬
‫ﻳﻕ َﻭﻫ َُﻭ َﻣﺻْ َﺩ ُﺭ َﺟ َﻣ َ�ﻊ‬ ‫ﺑﻌﺽ‪َ ،‬ﻭﻫ َُﻭ ِﺧﻼَﻑُ ﺍﻟ ﱠﺗ ْﻔ ِﺭ ِ‬ ‫ٍ‬ ‫ﺏ ﺑﻌﺿِ ِﻪ ﻣﻥ‬ ‫ﺿ ﱡﻡ ﺍﻟﻣﺗﻔﺭﱢ ِﻕ ﺑﺗﻘﺭﻳ ِ‬ ‫ﻓﺎﻟ َﺟﻣْ ُﻊ ﱠ‬‫ْ‬
‫) ‪(3‬‬
‫ﺏ َﻣ َﻧ َﻊ‪.‬‬
‫َﻳﺟْ َﻣ ُﻊ ِﻣﻥْ َﺑﺎ ِ‬
‫ﺕ ﺍﻟ ﱠﺷﻲْ َء َﻋﻥْ َﺗ ْﻔ ِﺭ َﻗ ٍﺔ ﺃَﺟْ َﻣ ُﻌ ُﻪ َﺟﻣْ ﻌًﺎ َﻭﺃَﺟْ َﻣﻌْ ـ ُﺗﻪُ‪َ ،‬ﻭ َﺟﻣﱠﻌْ ُﺗ ُﻪ ِﺑﺎﻟ ﱠﺗ ْﺛﻘ ِ‬
‫ِﻳﻝ ُﻣ َﺑﺎ َﻟ َﻐ ٌﺔ َﻓﺎﺟْ َﺗ َﻣ َﻊ‬ ‫ﻳﻘﺎﻝ‪َ :‬ﺟ َﻣﻌْ ُ‬
‫َﻭﺍﺟْ ﺩَ َﻣ َﻊ‪.‬‬
‫ِ�ﻊ ﻣ�ﻥ ﻫﺎﻫﻧ�ﺎ ﻭﻫﺎﻫﻧ�ﺎ‪ ،‬ﻭﺇﻥ ﻟ�ﻡ ﻳُﺟْ َﻌ�ﻝ ﻛﺎﻟﺷ�ﻲء ﺍﻟﻭﺍﺣ�ﺩ(‪:‬‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﻣﺟﻣﻭﻉ )ﻭﻫﻭ ﺍﻟ�ﺫﻱ ُﺟﻣ َ‬
‫ٌ ) ‪(4‬‬
‫َﺟﻣْ ٌﻊ ﻭﺟﻣﻳ ٌﻊ ﻭﺟﻣﺎﻋﺔ‪.‬‬
‫ﻳﺭ ‪َ -‬ﻳ َﺗ َﻌ ﱠﺩﻯ ِﺑ َﻧ ْﻔﺳِ ِﻪ َﻭ ِﺑ ْﺎﻟ َﺣﺭْ ﻑِ ‪َ :‬ﻋ َﺯ َﻡ َﻋ َﻠ ْﻳﻪِ‪َ ،‬ﻭ َﺣﻘِﻳ َﻘ ُﺗ ُﻪ َﺟ َﻣ َ�ﻊ‬ ‫َﻭ ُﻳ َﻘﺎ ُﻝ ﺃَﺟْ َﻣ َﻊ ْﺍﻟﻣَﺳِ َ‬
‫ﻳﺭ َﻭ َﻋ َﻠﻰ ْﺍﻟﻣَﺳِ ِ‬
‫ِﻳﺙ‪َ :‬ﻣﻥْ َﻟ ْﻡ ﻳُﺟْ ِﻣﻊْ ﺍﻟﺻﱢ� َﻳﺎ َﻡ َﻗﺑْ� َﻝ ْﺍﻟ َﻔﺟْ ِ�ﺭ َﻓ�ﻼَ ﺻِ � َﻳﺎ َﻡ َﻟ�ﻪُ‪ (5)،‬ﺃَﻱْ ‪َ :‬ﻣ�ﻥْ َﻟ� ْﻡ‬ ‫َﺭ ْﺃ َﻳ ُﻪ َﻋ َﻠ ْﻳﻪِ‪َ ،‬ﻭﻣﻧ ُﻪ ْﺍﻟ َﺣﺩ ُ‬
‫َﻳﻌْ ِﺯ ْﻡ َﻋ َﻠ ْﻳ ِﻪ َﻓ َﻳ ْﻧ ِﻭﻳﻪ‪.‬‬
‫َﻭﺃَﺟْ َﻣﻌُﻭﺍ َﻋ َﻠﻰ ﺍﻷَﻣْ ِﺭ ﺍ ﱠﺗ َﻔﻘُﻭﺍ َﻋ َﻠ ْﻳﻪِ‪َ ،‬ﻭﺍﺟْ َﺗ َﻣ َﻊ ْﺍﻟ َﻘ ْﻭ ُﻡ َﻭﺍﺳْ � َﺗﺟْ َﻣﻌُﻭﺍ ِﺑ َﻣﻌْ َﻧ�ﻰ َﺗ َﺟ ﱠﻣﻌُ�ﻭﺍ‪َ ،‬ﻭﺍﺳْ � َﺗﺟْ َﻣ َﻊ‬
‫ﺕ ﻟ ِْﻠ َﻣﺭْ ِء ﺃُﻣُﻭ ُﺭﻩُ ﺍﺟْ َﺗ َﻣ َﻊ َﻟ ُﻪ َﻣﺎ ُﻳ ِﺣ ﱡﺑ ُﻪ‪.‬‬
‫ﺍﻟ ﱠﺳ ْﻳ ُﻝ ﺍﺟْ َﺗ َﻣ َﻊ ِﻣﻥْ ُﻛ ﱢﻝ َﻣ ْﻭﺿِ ٍﻊ‪َ ،‬ﻭﺍﺳْ َﺗﺟْ َﻣ َﻌ ْ‬
‫ﺕ‪.‬‬ ‫ﺎﻉ ْﺍﻟﻘُ َﻭﻯ‪ ،‬ﺃَ ْﻭ ﻷَﻥﱠ ﻟِﺣْ َﻳ َﺗ ُﻪ ﺍﺟْ َﺗ َﻣ َﻌ ْ‬ ‫ﺕ ﺍﺟْ ِﺗ َﻣ ِ‬ ‫ﺷ ﱠﺩﻩُ؛ ﻷَ ﱠﻧ ُﻪ َﻭ ْﻗ ُ‬ ‫ﻭ ُﻳ َﻘﺎ ُﻝ َﺭ ُﺟ ٌﻝ ﻣُﺟْ َﺗ ِﻣ ٌﻊ ﺇ َﺫﺍ َﺑ َﻠ َﻎ ﺃَ ُ‬
‫�ﻝ ﻻَ‬ ‫ﻳﻥ َﻧ ْﺧ َﻠ ً�ﺔ‪َ ،‬ﻭﻗِﻳ� َﻝ‪ُ :‬ﻛ� ﱡﻝ َﻟ ْ�ﻭ ٍﻥ ِﻣ�ﻥْ ﺍﻟ ﱠﻧ ْﺧ ِ‬ ‫ﻁ ِﻣﻥْ َﺗﻣْ ِﺭ َﺧ ْﻣﺳِ َ‬ ‫َﻭ ْﺍﻟ َﺟ ْﻣ ُﻊ ﺍﻟ ﱠﺩ َﻗﻝُ؛ ﻷَ ﱠﻧ ُﻪ ﻳُﺟْ َﻣ ُﻊ َﻭﻳ ُْﺧ َﻠ ُ‬
‫ِﻳﺙ‪ِ " :‬ﺑ��ﻊْ ْﺍﻟ َﺟ ْﻣ� َ�ﻊ‬ ‫�ﺏ َﻋ َﻠ��ﻰ ﺍﻟ ﱠﺗﻣْ � ِ�ﺭ ﺍﻟ��ﺭﱠ ﺩِﻱ ِء‪َ ،‬ﻭ ِﻣ ْﻧ � ُﻪ ْﺍﻟ َﺣ �ﺩ ُ‬ ‫ﻳُﻌْ � َ�ﺭﻑُ ﺍﺳْ � ُﻣ ُﻪ َﻓ ُﻬ� َ�ﻭ َﺟﻣْ �ﻊٌ‪ُ ،‬ﺛ � ﱠﻡ َﻏ َﻠ� َ‬
‫)‪(6‬‬
‫ِﺑﺎﻟ ﱠﺩ َﺭﺍﻫ ِِﻡ ُﺛ ﱠﻡ ﺍ ْﺑ َﺗﻊْ ِﺑﺎﻟ ﱠﺩ َﺭﺍﻫ ِِﻡ َﺟﻧِﻳﺑًﺎ"‪.‬‬
‫ﻭﺱ‪.‬‬‫ﺱ َﻭﻓُﻠُ ٍ‬ ‫ُﻭﻉ ﻣ ِْﺛ ُﻝ َﻓ ْﻠ ٍ‬ ‫ً ْ‬
‫ﺎﻋﺔ‪َ ،‬ﺗﺳْ ِﻣ َﻳﺔ ِﺑﺎﻟ َﻣﺻْ َﺩ ِﺭ‪َ ،‬ﻭﻳُﺟْ َﻣ ُﻊ َﻋ َﻠﻰ ُﺟﻣ ٍ‬
‫َﻭ ْﺍﻟ َﺟ ْﻣ ُﻊ ﺃَ ْﻳﺿًﺎ ْﺍﻟ َﺟ َﻣ َ ُ‬
‫�ﺎﻙ ِﺑ َﺣ�ﻭﱠ ﺍ َء‬‫ُ�ﻭﻥ ِﺑ َﻬ�ﺎ‪َ ،‬ﻭﺇِﻣﱠ�ﺎ ﻷَﻥﱠ ﺁﺩَ َﻡ ﺍﺟْ َﺗ َﻣ َ�ﻊ ُﻫ َﻧ َ‬ ‫�ﺎﺱ َﻳﺟْ َﺗ ِﻣﻌ َ‬ ‫َﻭ َﺟ ْﻣ ٌﻊ ﺍﺳْ ٌﻡ ﻟ ِْﻠﻣ ُْﺯ َﺩﻟِ َﻔ�ﺔِ‪ ،‬ﺇﻣﱠ�ﺎ ﻷَﻥﱠ ﺍﻟ ﱠﻧ َ‬
‫‪12‬‬
 ‫ﻑ ﺇ َﻟ ْﻳ َﻬﺎ ﺃَﻱْ ﺩَ َﻧﺎ‪.‬‬ ‫َﻭ ْ‬
‫ﺍﺯ َﺩ َﻟ َ‬
‫ﻭﺍﻟﺟﻣ���ﻊ‪ :‬ﻣﺻ���ﺩﺭ ﻗﻭﻟ���ﻙ‪ :‬ﺟﻣﻌ���ﺕ ﺍﻟﺷ���ﻲء‪ ،‬ﻭﺍﻟﺟﻣ���ﻊ‪ :‬ﺍﻟﻣﺟﺗﻣﻌ���ﻭﻥ‪ ،‬ﻭﺟﻣﻌ���ﻪ‪ :‬ﺟﻣ���ﻭﻉ‪،‬‬
‫ﻭﺍﻟ َﻣﺟْ َﻣﻊ ْ‬
‫ﻭﺍﻟ َﻣﺟْ َﻣ َﻌ ُﺔ‪ :‬ﻛﺎﻟﺟﻣﻊ‪.‬‬ ‫ﻭﺍﻟﺟﻣﺎﻋﺔ ﻭﺍﻟﺟﻣﻳﻊ ْ‬
‫�ﺎﻥ‪ ،‬ﻭﻗﻳ��ﻝ‪ :‬ﺃﺭﺍﺩ‬ ‫ﻭﻓ��ﻲ ﺍﻟﺣ��ﺩﻳﺙ‪ :‬ﻟ��ﻪ َﺳ� ْﻬ ُﻡ َﺟﻣْ ��ﻊ‪ (7)،‬ﺃﻱ ﻟ��ﻪ ﺳ��ﻬ ٌﻡ ﻣ��ﻥ ﺍﻟﺧﻳ��ﺭ ُﺟ ِﻣ� َ�ﻊ ﻓﻳ��ﻪ ﱠ‬
‫ﺣﻅ� ِ‬ ‫ٍ‬
‫ﺍﻟﺟﻳﺵ ﻣﻥ ﺍﻟﻐﻧﻳﻣﺔ‪.‬‬
‫)‪(8‬‬
‫ِ‬ ‫ﻛﺳﻬﻡ‬
‫ِ‬ ‫ﺍﻟﺟﻳﺵ‪ ،‬ﺃﻱ‪:‬‬
‫َ‬ ‫ﺑﺎﻟﺟﻣﻊ‬
‫ِﻳﻡ َﻭ َﻛﺳْ ِﺭ َﻫﺎ ﻣ ِْﺛ ُﻝ ْﺍﻟ َﻣ ْﻁ َﻠ ِﻊ َﻭ ْﺍﻟ َﻣ ْﻁﻠ ِِﻊ ‪ -‬ﻳ ُْﻁ َﻠ ُﻕ َﻋ َﻠﻰ ﺍ ْﻟ َﺟﻣْ ِﻊ َﻭ َﻋ َﻠﻰ َﻣ ْﻭﺿِ ِﻊ‬ ‫ْ‬
‫َﻭﺍﻟ َﻣﺟْ َﻣ ُﻊ ‪ِ -‬ﺑ َﻔ ْﺗ ِﺢ ﺍﻟﻣ ِ‬
‫ْ‬
‫ﺎﻉ‪َ ،‬ﻭ ْﺍﻟ َﺟﻣْ ُﻊ ْﺍﻟ َﻣ َﺟﺎ ِﻣ ُﻊ‪.‬‬
‫ﺍﻻﺟْ ِﺗ َﻣ ِ‬
‫ﺎﻥ َﻛﻼَ ُﻣ ُﻪ ‪َ ‬ﻗﻠِﻳ َﻝ ﺍﻷَ ْﻟ َﻔﺎﻅِ َﻛﺛ َ‬
‫ِﻳﺭ ْﺍﻟ َﻣ َﻌﺎﻧِﻲ‪.‬‬ ‫ﺕ ِﺑ َﺟ َﻭﺍﻣ ِِﻊ ْﺍﻟ َﻛﻠ ِِﻡ ﺃَﻱْ َﻛ َ‬ ‫ﻭﻓﻲ ﺍﻟﺣﺩﻳﺙ‪ُ :‬ﺑﻌ ِْﺛ ُ‬
‫)‪(9‬‬

‫ﷲ‬ ‫�ﺕ ﺃَ ْﻧ� َ�ﻭ َ‬

‫ﺍﻉ ْﺍﻟ َﺣ ْﻣ� ِﺩ َﻭ ﱠ‬
‫ﺍﻟﺛ َﻧ��ﺎ ِء َﻋ َﻠ��ﻰ ِ‬ ‫ﷲ ﺗﻌ��ﺎﻟﻰ ِﺑ َﻣ َﺟ��ﺎﻣ ِِﻊ ْﺍﻟ َﺣﻣْ � ِﺩ‪ .‬ﺃَﻱْ ‪ِ :‬ﺑ َﻛﻠِ َﻣ��ﺎ ٍ‬
‫ﺕ َﺟ َﻣ َﻌ� ْ‬ ‫ﺕ َ‬ ‫َﻭ َﺣ ِﻣ� ْ�ﺩ ُ‬
‫)‪(10‬‬
‫ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻧﺳﺗﺧﻠﺹ ِﻣﻣﱠﺎ ﺳﺑﻕ ﺃﻥ ﺍﻟﺟﻣﻊ ﻳﻁﻠﻕ ﻓﻲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﻋﺩﺓ ﻣﻌﺎﻥ‪ (11)،‬ﻫﻲ‪:‬‬
‫‪ْ - 1‬ﺍﻟ َﺟﻣْ ُﻊ ﻫﻭ ﺿﻡ ﺍﻷﺷﻳﺎء ﺍﻟﻣﺗﻔﺭﻗﺔ ﺑﺗﻘﺭﻳﺏ ﺑﻌﺿﻬﺎ ﻣﻥ ﺑﻌﺽ‪.‬‬
‫ﺑﻌﺽ‪.‬‬‫ٍ‬ ‫ﺑﻌﺿ ُﻪ ﺇﻟﻰ‬
‫َ‬ ‫‪ - 2‬ﺍ ْﻟ َﺟﻣْ ُﻊ ﻣﺻﺩﺭ َﺟ َﻣ َﻊ ﺍﻟ ﱠﺷﻲْ َء ﻳﺟﻣﻌُﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺗﻔﺭﱢ ًﻗﺎ َ‬
‫ﻓﺿ ﱠﻡ‬
‫ﻭﺍﻟ َﻣﺟْ َﻣﻊ ْ‬
‫ﻭﺍﻟ َﻣﺟْ َﻣ َﻌ ُﺔ‪.‬‬ ‫‪ْ - 3‬ﺍﻟ َﺟﻣْ ُﻊ‪ :‬ﺍﻟﻣﺟﺗﻣﻌﻭﻥ‪ ،‬ﺗﺳﻣﻳﺔ ﺑﺎﻟﻣﺻﺩﺭ‪ ،‬ﻛﺎﻟﺟﻣﺎﻋﺔ ﻭﺍﻟﺟﻣﻳﻊ ْ‬
‫‪ْ - 4‬ﺍﻟ َﺟﻣْ ُﻊ‪ :‬ﺍﻟﺟﻳﺵ‪ ،‬ﻛﺎﻟﺟﻣﻳﻊ‪.‬‬
‫‪َ - 5‬ﺟ ْﻣ ٌﻊ‪ْ :‬ﺍﻟﻣ ُْﺯﺩَ ﻟِ َﻔ ُﺔ‪ ،‬ﻷﻥ ﺍﻟﻧﺎﺱ ﻳﺟﺗﻣﻌﻭﻥ ِﺑﻬﺎ‪ ،‬ﺃﻭ ﻷﻥ ﺁﺩﻡ ‪ ‬ﺍﺟﺗﻣﻊ ﻫﻧﺎﻙ ﺑﺣﻭﺍء‪.‬‬
‫‪ْ - 6‬ﺍﻟ َﺟﻣْ ُﻊ‪ :‬ﺍﻟ ﱠﺩ َﻗﻝ؛ ﻷَ ﱠﻧ ُﻪ ﻳُﺟْ َﻣ ُﻊ َﻭﻳ ُْﺧ َﻠ ُ‬
‫ﻁ‪َ ،‬ﻭﻗِﻳ َﻝ ﻫ َُﻭ ُﻛ ﱡﻝ َﻟ ْﻭ ٍﻥ ِﻣﻥْ ﺍﻟ ﱠﻧ ْﺧ ِﻝ ﻻَ ﻳُﻌْ َﺭﻑُ ﺍﺳْ ُﻣﻪُ‪ُ ،‬ﺛ� ﱠﻡ‬
‫ﺏ َﻋ َﻠﻰ ﺍﻟﺭﱠ ﺩِﻱ ِء ﻣ َِﻥ ﺍﻟ ﱠﺗﻣْ ِﺭ‪.‬‬
‫َﻏ َﻠ َ‬
‫ﺟﻤﻊ اﻟﻘﺮآن ﻋﻨﺪ ﻋﻠﻤﺎء اﻟﻤﺴﻠﻤﻴﻦ‪:‬‬
‫ﻣﻌﺎﻥ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ٍ‬ ‫ﺛﻡ ﺇﻥ ﻋﻠﻣﺎء ﺍﻟﺷﺭﻉ ﺃﻁﻠﻘﻭﺍ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ)‪ (12‬ﻋﻠﻰ ﺃﺭﺑﻌﺔ‬
‫‪ - 1‬ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﺻﺩﻭﺭ‪.‬‬
‫‪ - 2‬ﺗﺄﻟﻳﻑ ﺳﻭﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫‪ - 3‬ﺗﺄﻟﻳﻑ ﺍﻵﻳﺎﺕ ﻓﻲ ﺍﻟﺳﻭﺭﺓ ﺍﻟﻭﺍﺣﺩﺓ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫‪ - 4‬ﻛﺗﺎﺑﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﺍﻟﺻﺣﻑ ﻭﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳ َﻡ ﻋ�ﻥ ﻅﻬ�ﺭ‬
‫َ‬ ‫ﺃﻣﺎ ﺍﻹﻁﻼﻕ ﺍﻷﻭﻝ ﻓﻘﺩ ﺣﺻﻝ ﻓﻲ ﻋﺻﺭ ﺍﻟﻧﺑﻲ ‪ ،‬ﺣﻳﺙ ﺣﻔﻅ‬

‫‪13‬‬
 ‫ﻣْﻌ ُﻪ َﻭﻗُﺭْ ﺁ َﻧ ُﻪ } ‪:‬‬
‫ﺏ ﺍﻟﻧﺑﻲﱡ ‪ ‬ﻭﺟﻣ ٌﻊ ﻣﻥ ﺃﺻﺣﺎﺑﻪ ‪ ،‬ﻭﻣﻧﻪ ﻗﻭﻟﻪ ‪ { :‬ﺇ ِ◌ﻥﱠ َﻋ َﻠ ْﻳ َﻧﺎ َﺟ َ‬ ‫ﻗﻠ ٍ‬
‫ﻣْﻌ� ُﻪ َﻭﻗُﺭْ ﺁ َﻧ� ُﻪ‬ ‫ﱠﺎﺱ ﻓِﻲ َﻗ ْﻭﻟِ ِﻪ ‪ { :‬ﻻَ ُﺗ َﺣﺭﱢ ﻙْ ِﺑ ِﻪ ﻟ َِﺳﺎ َﻧ َ‬
‫ﻙ ﻟِ َﺗﻌْ َﺟ� َﻝ ِﺑ� ِﻪ ! ﺇِﻥﱠ َﻋ َﻠ ْﻳ َﻧ�ﺎ َﺟ َ‬ ‫ْﻥ َﻋﺑ ٍ‬ ‫َﻋ ِﻥ ﺍﺑ ِ‬
‫ْ َ )‪(14‬‬
‫ﻙ َﻭ َﺗﻘ َﺭﺃﻩُ‪.‬‬
‫ﺻ ْﺩ ِﺭ َ‬‫ﻙ ﻓِﻲ َ‬ ‫َﻗﺎ َﻝ‪َ :‬ﺟ ْﻣ ُﻌ ُﻪ َﻟ َ‬ ‫}‪،‬‬
‫)‪(13‬‬

‫ﺁﻥ َﻋ َﻠ�ﻰ َﻋﻬْ� ِﺩ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱢ ‪‬؟ َﻗ�ﺎ َﻝ‬ ‫ْ�ﻥ َﻣﺎﻟِ�ﻙٍ ‪َ :‬ﻣ�ﻥْ َﺟ َﻣ َ�ﻊ ْﺍﻟﻘُ�ﺭْ َ‬ ‫�ﺱ ﺑ َ‬ ‫ﺕ ﺃَ َﻧ َ‬‫ﻭﻋﻥ َﻗ َﺗﺎﺩَ ﺓُ َﻗﺎ َﻝ‪َ :‬ﺳ�ﺄ َ ْﻟ ُ‬
‫)‪(15‬‬
‫ﺎﺭ‪ :‬ﺃ ُ َﺑﻲﱡ ﺑْﻥُ َﻛﻌْ ﺏٍ‪َ ،‬ﻭﻣ َُﻌ ُﺎﺫ ﺑْﻥُ َﺟ َﺑ ٍﻝ‪َ ،‬ﻭ َﺯ ْﻳ ُﺩ ﺑْﻥُ َﺛ ِﺎﺑﺕٍ‪َ ،‬ﻭﺃَﺑُﻭ َﺯ ْﻳ ٍﺩ‪.‬‬ ‫ﺻ ِ‬‫ﺃَﺭْ َﺑ َﻌ ٌﺔ‪ُ ،‬ﻛﻠﱡ ُﻬ ْﻡ ﻣ َِﻥ ﺍﻷَ ْﻧ َ‬
‫ﻓ�ﺎﺭﺱ ﻓ�ﻲ‬ ‫ٍ‬ ‫ﻭﺃﻣﺎ ﺍﻹﻁﻼﻗﺎﻥ ﺍﻟﺛﺎﻧﻲ ﻭﺍﻟﺛﺎﻟﺙ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺯﺭﻛﺷ�ﻲ‪ :‬ﻗ�ﺎﻝ ﺃﺑ�ﻭ ﺍﻟﺣﺳ�ﻳﻥ ﺃﺣﻣ�ﺩ ﺑ�ﻥ‬
‫ﻛﺗﺎﺏ ﺍﻟﻣﺳﺎﺋﻝ ﺍﻟﺧﻣﺱ‪ :‬ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺿﺭﺑﻳﻥ‪ :‬ﺃﺣﺩﻫﻣﺎ‪ :‬ﺗﺄﻟﻳﻑ ﺍﻟﺳ�ﻭﺭ‪ ،‬ﻛﺗﻘ�ﺩﻳﻡ ﺍﻟﺳ�ﺑﻊ‬
‫)‪(16‬‬
‫ﺍﻟﻁﻭﺍﻝ ‪ ،‬ﻭﺗﻌﻘﻳﺑﻬﺎ ﺑﺎﻟﻣﺋﻳﻥ‪ ،‬ﻓﻬﺫﺍ ﺍﻟﺿﺭﺏ ﻫﻭ ﺍﻟﺫﻱ ﺗ�ﻭﻻﻩ ﺍﻟﺻ�ﺣﺎﺑﺔ ﺭﺿ�ﻲ ﺍﻟ�ﻪ ﻋ�ﻧﻬﻡ‬ ‫ﱡ‬
‫ﺑﻌﺽ‪ ،‬ﻭﺗﻌﻘﻳ�ﺏ ﺍﻟﻘﺻ�ﺔ ﺑﺎﻟﻘﺻ�ﺔ‪ ،‬ﻓ�ﺫﻟﻙ ﺷ�ﻲ ٌء‬
‫ٍ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺟﻣﻊ ﺍﻵﺧﺭ‪ ،‬ﻓﺿ ﱡﻡ ﺍﻵﻱ ﺑﻌﺿﻬﺎ ﺇﻟﻰ‬
‫‪.‬ـ)‪(18‬‬
‫ﺗﻭﻻﱠﻩ ﺭﺳﻭﻝ ﷲ ‪،‬ـ)‪ (17‬ﻛﻣﺎ ﺃﺧﺑﺭ ﺑﻪ ﺟﺑﺭﻳﻝ ﻋﻥ ﺃﻣﺭ ﺭﺑﻪ ‪‬‬
‫‪P7T‬‬ ‫‪P7T‬‬ ‫‪7PT‬‬

‫ﻭﺃﻣﺎ ﺍﻹﻁﻼﻕ ﺍﻟﺭﺍﺑ�ﻊ‪ ،‬ﻓﻳﺗﺿ�ﻣﻥ ﻣ�ﺭﺣﻠﺗﻳﻥ‪ :‬ﺍﻷﻭﻟ�ﻰ ﺟﻣ�ﻊ ﻣ َﺗ َﻔﺭﱢ ﻗِ� ِﻪ ﻓ�ﻲ ﺻ�ﺣﻑٍ‪ ،‬ﻭﻫ�ﻭ ﻣ�ﺎ‬
‫ﺻ ﱢﺩﻳﻕ ‪ ،‬ﻭﺍﻟﺛﺎﻧﻳﺔ‪ :‬ﺟﻣﻊ ﺗﻠﻙ ﺍﻟﺻﺣﻑ ﻓﻲ ﻣﺻ�ﺣ ٍ‬
‫ﻑ ﻭﺍﺣ�ﺩٍ‪ ،‬ﻭﻫ�ﻭ ﻣ�ﺎ‬ ‫ﺣﺩﺙ ﻓﻲ ﻋﺻﺭ ﺍﻟ ﱢ‬
‫)‪(19‬‬
‫ﺣﺩﺙ ﻓﻲ ﻋﺻﺭ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ‪.‬ـ‬

‫)‪ (‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣ�ﺔ ﺍﻟﻠﻐ�ﻮﻱ ﺍﻟﻤﺤ�ﺪﺙ ﺃﺑ�ﻮ ﺍﻟﺤﺴ�ﻴﻦ ﺃﺣﻤ�ﺪ ﺑ�ﻦ ﻓ�ﺎﺭﺱ ﺑ�ﻦ ﺯﻛﺮﻳ�ﺎ ﺍﻟﻘﺰﻭﻳﻨ�ﻲ‪ ،‬ﺻ�ﺎﺣﺐ ﻛﺘ�ﺎﺏ ﻣﺠﻤ�ﻞ‬
‫ﻣﺎﻟ�ﻚ‪ ،‬ﻣﻨ�ﺎﻅﺮًﺍ ﻣﺘﻜﻠ ًﻤ�ﺎ‪ ،‬ﻭﻛ�ﺎﻥ ﻣ�ﻦ ﺭءﻭﺱ ﺃﻫ�ﻞ ﺍﻟﺴ�ﻨﺔ‪ ،‬ﺍﻟﻤﺠ�ﺮﺩﻳﻦ ﻋﻠ�ﻰ‬
‫ٍ‬ ‫ﺍﻟﻠﻐﺔ‪ ،‬ﻛﺎﻥ ﺭﺃﺳًﺎ ﻓﻲ ﺍﻷﺩﺏ‪ ،‬ﺑﺼﻴﺮًﺍ ﻓﻲ ﻓﻘﻪ‬
‫ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﺗﻮﻓﻲ ﻓﻲ ﺻﻔﺮ ﺳﻨﺔ‬

‫‪14‬‬
‫ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪-‬ﺭﺿﻲ ﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻴﻊ ﺗﻤ�ﺮ‬
‫ﺑﺘﻤﺮ ﺧﻴﺮ ﻣﻨﻪ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻊ ﺷﺮﺣﻪ ﻓﺘﺢ ﺍﻟﺒ�ﺎﺭﻱ )‪/‬‬

‫‪15‬‬
 ‫ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ‬
‫ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‬

‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﺻﺩﻭﺭ‬

‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺗﺩﻭﻳﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺳﻭﺭ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‬

‫‪16‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‬
‫ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﺻﺩﻭﺭ‬

‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻓﺿﻝ ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬

‫ْﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺣﻔﻅ ﺍﻟﻧﺑﻲ‪ ‬ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫‪4T‬‬ ‫‪4T‬‬

‫ﺑﻭﺍﻋﺙ ﺣﻔﻅ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﻠﻘﺭﺁﻥ‬

‫‪4T‬‬ ‫‪4T‬‬

‫ا ْﻟﻤﺒﺤﺚ اﻷول‪ :‬ﻓﻀﻞ ﺣﻔﻆ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‬

‫ﺷﺭﱠ ﻑ ﷲ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﺑﺧﺻﻳﺻﺔ ﻟﻡ ﺗﻛﻥ ﻷﺣﺩ ﻣﻥ ﺃﻫﻝ ْﺍﻟﻣﻠﻝ ﻗﺑﻠﻬﻡ‪ ،‬ﻭﻫﻲ ﺃ ﱠﻧﻬﻡ ﻳﻘ�ﺭءﻭﻥ‬
‫ﺭﺑﻬ��ﻡ ﻋ��ﻥ ﻅﻬﺭﻗﻠ�ﺏٍ‪ ،‬ﻛﻣ��ﺎ ﺟ��ﺎء ﻓ��ﻲ ﺻ��ﻔﺔ ﻫ��ﺫﻩ ﺍﻷﻣ��ﺔ ﻋ��ﻥ ﻭﻫ��ﺏ ﺑ��ﻥ ﻣﻧﺑ��ﻪ‪ (1):‬ﺃﻣ��ﺔ‬
‫ﻛﺗ��ﺎﺏ ِ‬
‫ﻛﺗ�ﺑﻬﻡ ﻧﻅ�ﺭً ﺍ‪ ،‬ﻻ ﻋ�ﻥ‬
‫ﺃﻧﺎﺟﻳﻠﻬﻡ ﻓﻲ ﺻﺩﻭﺭﻫﻡ‪ ،‬ﺑﺧﻼﻑ ﺃﻫﻝ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﻓﻘ�ﺩ ﻛ�ﺎﻧﻭﺍ ﻳﻘ�ﺭءﻭﻥ ِ‬
‫)‪(2‬‬

‫ﻅﻬﺭ ﻗﻠﺏ‪.‬‬ ‫)‪(3‬‬

‫)‪(4‬‬
‫ﻭﻥ } ‪،‬‬ ‫ﺍﻟﺫ ْﻛ َﺭ َﻭﺇِ ﱠﻧﺎ َﻟ ُﻪ َﻟ َﺣﺎﻓ ُ‬
‫ِﻅ َ‬ ‫ﻭﻗﺩ ﺗﻛ ﱠﻔﻝ ﷲ ﺑﺣﻔﻅ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ‪ { :‬ﺇِ ﱠﻧﺎ َﻧﺣْ ﻥُ َﻧ ﱠﺯ ْﻟ َﻧﺎ ﱢ‬
‫ﻭﻛﺎﻥ ﻣﻥ ﺣﻔﻅﻪ ‪ ‬ﻟﻛﺗﺎﺑﻪ ﺃﻥ ﻭ ﱠﻓ َﻕ ﻫﺫﻩ ﺍﻷﻣﺔ ﺇﻟﻰ ﺣﻔﻅﻪ ﻭﺍﺳﺗﻅﻬﺎﺭﻩ‪.‬‬
‫ﻭﻗﺩ ﺗﻅﺎﻫﺭﺕ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻓﺿﻝ ﺣﻔﻅ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ‪ ،‬ﻭﻓﺿ�ﻝ ﺣﻔﻅﺗ�ﻪ ﻋﻠ�ﻰ ﻏﻳ�ﺭﻫﻡ ﻣ�ﻥ‬
‫ْﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻓﻣﻥ ﺫﻟﻙ‪:‬‬
‫ﻓﻌﻥْ َﻋﺎ ِﺋ َﺷ َﺔ َﻋﻥ ﺍﻟ ﱠﻧﺑﻲﱢ ‪َ ‬ﻗﺎ َﻝ‪َ :‬ﻣ َﺛ ُﻝ ﺍﻟﱠﺫِﻱ َﻳ ْﻘ�ﺭﺃ ُ‬ ‫‪ - 1‬ﻋﻠﻭﱡ ﻣﻧﺯﻟﺔ َﺣﺎﻓﻅ ﺍﻟﻘﺭﺁﻥ‪ْ ،‬ﺍﻟﻣﺎﻫﺭ ﺑﻪ‪َ ،‬‬
‫ِ ِ‬
‫ﺁﻥ‪َ ،‬ﻭﻫ َُ�ﻭ َﻳ َﺗ َﻌﺎ َﻫ� ُﺩﻩُ‪،‬‬‫ِﻅ َﻟ ُﻪ َﻣ َﻊ ﺍﻟ ﱠﺳ َﻔ َﺭ ِﺓ ْﺍﻟﻛ َِﺭ ِﺍﻡ ْﺍﻟ َﺑ َﺭ َﺭﺓِ‪َ ،‬ﻭ َﻣ َﺛ ُﻝ ﺍﻟﱠ�ﺫِﻱ َﻳ ْﻘ َ�ﺭﺃ ُ ْﺍﻟﻘُ�ﺭْ َ‬ ‫ﺁﻥ َﻭﻫ َُﻭ َﺣﺎﻓ ٌ‬ ‫ْﺍﻟﻘُﺭْ َ‬
‫ﺍﻥ‪.‬‬‫َﻭﻫ َُﻭ َﻋ َﻠ ْﻳ ِﻪ َﺷﺩِﻳ ٌﺩ‪َ ،‬ﻓ َﻠ ُﻪ ﺃَﺟْ َﺭ ِ‬
‫)‪(5‬‬

‫ﺁﻥ ﺇِ َﺫﺍ ﺩَ َﺧ َﻝ ْﺍﻟ َﺟ ﱠﻧ� َﺔ‪:‬‬

‫ﺏ ْﺍﻟﻘُﺭْ ِ‬ ‫ﺻﺎ ِﺣ ِ‬ ‫ﷲ ‪ُ : ‬ﻳ َﻘﺎ ُﻝ ﻟِ َ‬ ‫ﻭ َﻋﻥْ ﺃَ ِﺑﻲ َﺳﻌِﻳ ٍﺩ ْﺍﻟ ُﺧ ْﺩ ِﺭﻱﱢ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ َﺭﺳُﻭ ُﻝ ِ‬
‫)‪(6‬‬
‫ﺍ ْﻗ َﺭ ْﺃ َﻭﺍﺻْ َﻌ ْﺩ‪َ ،‬ﻓ َﻳ ْﻘ َﺭﺃُ‪َ ،‬ﻭ َﻳﺻْ َﻌ ُﺩ ِﺑ ُﻛ ﱢﻝ ﺁ َﻳ ٍﺔ ﺩَ َﺭ َﺟ ًﺔ‪َ ،‬ﺣ ﱠﺗﻰ َﻳ ْﻘ َﺭﺃَ ﺁﺧ َِﺭ َﺷﻲْ ٍء َﻣ َﻌ ُﻪ‪.‬‬
‫ْﻥ َﻋﺎﻣ ٍِﺭ ﻗ�ﺎﻝ‪ :‬ﺇِﻥﱠ َﺭﺳُ�ﻭ َﻝ‬ ‫‪ - 2‬ﻭﻣﺎ ﻭﺭﺩ ﻣﻥ ﺃﻥ ﺣﺎﻓﻅ ﺍﻟﻘﺭﺁﻥ ﻻ ﺗﺣﺭﻗﻪ ﺍﻟﻧﺎﺭ‪ ،‬ﻓﻌﻥ ُﻋ ْﻘ َﺑ َﺔ ﺑ ِ‬
‫ﺁﻥ ُﺟ ِﻌ َﻝ ﻓِﻲ ﺇ َﻫﺎ ٍ )‪ُ ُ (7‬‬
‫ﷲ ‪َ ‬ﻗﺎ َﻝ‪َ :‬ﻟ ْﻭ ﺃَﻥﱠ ْﺍﻟﻘُﺭْ َ‬
‫ﺎﺭ َﻣﺎ ﺍﺣْ َﺗ َﺭ َﻕ‪.‬‬ ‫ﺏ ﺛ ﱠﻡ ﺃ ْﻟﻘ َِﻲ ﻓِﻲ ﺍﻟ ﱠﻧ ِ‬ ‫ِ‬
‫)‪(8‬‬
‫ِ‬
‫�ﺭﺁﻥ ﻟ��ﻡ ﺗﺣﺭ ْﻗ� ُﻪ ﻧ��ﺎ ُﺭ ﺍﻵﺧ��ﺭﺓِ‪،‬‬ ‫ﻗ��ﺎﻝ ﺍﺑ��ﻥ ﺍﻷﺛﻳ��ﺭ‪ … :‬ﻭﻗﻳ��ﻝ ْﺍﻟﻣﻌﻧ��ﻰ‪َ :‬ﻣ��ﻥ ﻋﻠﱠﻣ� ُﻪ ﷲ◌ُ ﺍﻟﻘ� َ‬
‫)‪(9‬‬

‫)‪(10‬‬
‫ﻓ ُﺟ ِﻌ َﻝ ﺟﺳ ُﻡ ﺣﺎﻓﻅ ﺍﻟﻘﺭﺁﻥ ﻛﺎﻹﻫﺎﺏ ﻟﻪ‪..‬‬

‫‪17‬‬
‫ﺁﻥ‬‫ﷲ ‪َ : ‬ﻣ��ﻥْ َﻗ� َ�ﺭﺃَ ْﺍﻟﻘُ��ﺭْ َ‬ ‫‪ - 3‬ﻭﻣﻧ��ﻪ ﺗﺷ��ﻔﻳﻌﻪ ﻓ��ﻲ ﺃﻫﻠ��ﻪ‪ ،‬ﻓ َﻌ��ﻥْ َﻋﻠِ��ﻲﱟ ‪َ ‬ﻗ��ﺎ َﻝ‪َ :‬ﻗ��ﺎ َﻝ َﺭ ُﺳ��ﻭ ُﻝ ِ‬
‫ﺎﺭ‪.‬‬ ‫ﺏ ﺍﻟ ﱠﻧ َ‬ ‫َﻭ َﺣ ِﻔ َﻅ ُﻪ ﺃَ ْﺩ َﺧ َﻠ ُﻪ ﷲُ ْﺍﻟ َﺟ ﱠﻧ َﺔ‪َ ،‬ﻭ َﺷ ﱠﻔ َﻌ ُﻪ ﻓِﻲ َﻋ َﺷ َﺭ ٍﺓ ِﻣﻥْ ﺃَﻫْ ِﻝ َﺑ ْﻳ ِﺗ ِﻪ ُﻛﻠﱡ ُﻬ ْﻡ َﻗ ِﺩ ﺍﺳْ َﺗ ْﻭ َﺟ َ‬
‫)‪(11‬‬

‫ْﻥ َﻣﺎﻟِ�ﻙٍ َﻗ�ﺎ َﻝ‪َ :‬ﻗ�ﺎ َﻝ‬ ‫ﺱﺑ ِ‬ ‫ﻓﻌﻥْ ﺃَ َﻧ ِ‬ ‫‪ - 4‬ﻭﻣﻥ ﺫﻟﻙ ﺃﻳﺿًﺎ ﺃﻥ ﺃﻫﻝ ﺍﻟﻘﺭﺁﻥ ﻫﻡ ﺃﻫﻝ ﷲ ﻭﺧﺎﺻﺗﻪ‪َ ،‬‬
‫ﷲ َﻣ��ﻥْ ُﻫ � ْﻡ؟ َﻗ��ﺎ َﻝ‪ُ :‬ﻫ � ْﻡ ﺃَﻫْ � ُﻝ‬
‫�ﺎﺱ‪َ .‬ﻗ��ﺎﻟُﻭﺍ‪َ :‬ﻳ��ﺎ َﺭ ُﺳ��ﻭ َﻝ ِ‬ ‫ﻟ ﺃَﻫْ ﻠِ� َ‬
‫�ﻳﻥ ِﻣ� َ�ﻥ ﺍﻟ ﱠﻧ� ِ‬ ‫ﷲ ‪ : ‬ﻥﱠ ہﻠ ِ‬‫َﺭ ُﺳ��ﻭ ُﻝ ِ‬
‫ﺻ ُﺗ ُﻪ‪.‬‬ ‫ﺁﻥ‪ ،‬ﺃَﻫْ ُﻝ ِ‬
‫ﷲ َﻭ َﺧﺎ ﱠ‬ ‫ْﺍﻟﻘُﺭْ ِ‬
‫)‪(12‬‬

‫ْ�ﻥ ﻣ َُﻌ�ﺎ ٍﺫ ْﺍﻟ ُﺟ َﻬ ِﻧ�ﻲﱢ‬

‫ﻓﻌ�ﻥْ َﺳ�ﻬ ِْﻝ ﺑ ِ‬ ‫‪ - 5‬ﻭﻛﺫﻟﻙ ﺇﻛﺭﺍﻡ ﻭﺍﻟﺩﻱ ﺣﺎﻓﻅ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺇﻋﻼء ﻣﻧﺯﻟﺗﻬﻣﺎ‪َ ،‬‬
‫ﺱ َﻭﺍﻟِ�ﺩَ ﺍﻩُ َﺗﺎﺟً �ﺎ َﻳ ْ�ﻭ َﻡ‬‫ﺁﻥ‪َ ،‬ﻭ َﻋﻣِ� َﻝ ِﺑ َﻣ�ﺎ ﻓِﻳ�ﻪِ‪ ،‬ﺃ ُ ْﻟ ِ�ﺑ َ‬‫ﷲ ‪َ ‬ﻗﺎ َﻝ‪َ :‬ﻣ�ﻥْ َﻗ َ�ﺭﺃَ ْﺍﻟﻘُ�ﺭْ َ‬
‫َﻋﻥْ ﺃَ ِﺑﻳ ِﻪ ﺃَﻥﱠ َﺭﺳُﻭ َﻝ ِ‬
‫�ﺕ ﻓِ�ﻳ ُﻛ ْﻡ‪َ ،‬ﻓ َﻣ�ﺎ َﻅ� ﱡﻧ ُﻛ ْﻡ‬
‫ﺕ ﺍﻟ� ﱡﺩ ْﻧ َﻳﺎ ‪َ -‬ﻟ ْ�ﻭ َﻛﺎ َﻧ ْ‬ ‫ْﺱ ﻓِ�ﻲ ُﺑﻳُ�ﻭ ِ‬ ‫ﺿ ْﻭءﻩُ ﺃَﺣْ َﺳ�ﻥُ ِﻣ�ﻥْ َ‬
‫ﺿ ْ�ﻭ ِء ﺍﻟ ﱠﺷ�ﻣ ِ‬ ‫ْﺍﻟﻘِﻳﺎ َﻣﺔِ‪َ ،‬‬
‫)‪(13‬‬
‫ِﺑﺎﻟﱠﺫِﻱ َﻋ ِﻣ َﻝ ِﺑ َﻬ َﺫﺍ؟‬
‫‪ - 6‬ﻭﻣﻥ ﺫﻟﻙ ﺃﻳﺿًﺎ ﺃﻥ ﺣﻣﻠﺔ ﺍﻟﻘﺭﺁﻥ ﻣﻘﺩﻣﻭﻥ ﻋﻠﻰ ﺃﻫﻝ ﺍﻟﺟﻧﺔ‪َ ،‬ﻗﺎ َﻝ َﻋ َﻁﺎ ُء ﺑْﻥُ َﻳ َﺳ ٍ‬
‫�ﺎﺭ‪:‬‬
‫)‪(14‬‬

‫)‪(16‬‬
‫ﺁﻥ ﻋ َُﺭ َﻓﺎ ُء)‪ (15‬ﺃَﻫْ ِﻝ ْﺍﻟ َﺟ ﱠﻧ ِﺔ‪.‬‬
‫َﺣ َﻣ َﻠ ُﺔ ْﺍﻟﻘُﺭْ ِ‬
‫ﻭﻋﻥ ﻁﺎﻭﺱ ﺃﻧﻪ ﺳﺄﻝ ﺍﺑﻥ ﻋﺑﺎﺱ ‪ -‬ﺭﺿﻲ ﷲ ﻋﻧﻬﻣﺎ‪ :‬ﻣﺎ ﻣﻌﻧﻰ ﻗﻭﻝ ﺍﻟﻧﺎﺱ‪ :‬ﺃﻫ�ﻝ ﺍﻟﻘ�ﺭﺁﻥ‬
‫)‪(17‬‬
‫ﻋﺭﻓﺎء ﺃﻫﻝ ﺍﻟﺟﻧﺔ ؟ ﻓﻘﺎﻝ‪ :‬ﺭﺅﺳﺎء ﺃﻫﻝ ﺍﻟﺟﻧﺔ‪.‬‬
‫ا ْﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬ﺣﻔﻆ اﻟﻨﺒﻲ‪ ‬ﻟﻠﻘﺮآن اﻟﻜﺮﻳﻢ‬
‫ﻛﺎﻥ ﺍﻟﻌﺭﺏ ﻗﺑﻝ ﺍﻹﺳﻼﻡ ﺃﻣ ًﱠﺔ ﺃﻣﱢـﻳ ًﱠﺔ‪ ،‬ﻻ ﺗﻘﺭﺃ ﻭﻻ ﺗﻛﺗﺏ‪ ،‬ﻭﺍﻷﻣﻲ)‪ (18‬ﺇﻧﻣﺎ ﻳﻌﺗﻣﺩ ﻓﻲ ﺣﻔ�ﻅ‬
‫ﻣﺎ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﺣﻔﻅﻪ ﻋﻠﻰ ﺫﺍﻛﺭﺗﻪ‪ ،‬ﻓﻠﻳﺱ َﺛ ﱠﻡ ﻛﺗﺎﺏٌ ﻳﺣﻔﻅ ﻋﻠﻳ�ﻪ ﻣ�ﺎ ﻳﺭﻳ�ﺩ ﺣﻔﻅ�ﻪ‪ ،‬ﻭﻗ�ﺩ ﻛ�ﺎﻥ‬
‫ﺍﻟﻌﺭﺏ ﻳﺣﻔﻅﻭﻥ ﻓﻲ ﺻﺩﻭﺭﻫﻡ ﻣﺎ ﻳﺣﺗﺎﺟﻭﻥ ﺇﻟﻰ ﺣﻔﻅﻪ ﻣﻥ ﺍﻷﻧﺳ�ﺎﺏ ﻭﺍﻟﺣﻘ�ﻭﻕ ﻭﺍﻷﺷ�ﻌﺎﺭ‬
‫ﻭﺍﻟﺧﻁﺏ‪.‬‬
‫ُ‬
‫�ﺙ ِﻓ��ﻲ ﺍﻷ ﱢﻣ��ـﻳﱢﻳﻥ َ◌ َﺭ ُﺳ��ﻭﻻً ِﻣ � ْﻧ ُﻬ ْﻡ َﻳ ْﺗﻠُ��ﻭﺍ َﻋ َﻠ �ﻳ ِْﻬ ْﻡ ﺁ َﻳﺎ ِﺗ � ِﻪ َﻭ ُﻳ� َ�ﺯ ﱢﻛ ِ‬
‫ﻳﻬ ْﻡ‬ ‫ﻗ��ﺎﻝ ‪ُ { : ‬ﻫ� َ�ﻭ ﺍﻟﱠ �ﺫِﻱ َﺑ َﻌ� َ‬
‫)‪(19‬‬
‫ﺎﺏ َﻭ ْﺍﻟﺣ ِْﻛ َﻣ َﺔ } ‪.‬‬
‫َﻭﻳ َُﻌﻠﱢ ُﻣ ُﻬ ُﻡ ْﺍﻟ ِﻛ َﺗ َ‬
‫ِﺙ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻓ�ﻲ ﻫ�ﺫﻩ ﺍﻷﻣ�ﺔ ﻛﺎﻧ�ﺕ ﺇﺣ�ﺩﻯ ﺁﻳ�ﺎﺕ ﻭﺩﻻﺋ�ﻝ ﻧﺑﻭﺗ�ﻪ ﺃﻧ�ﻪ ﺃﻣ�ﻲﱞ ؛ ﺣﺗ�ﻰ ﻻ‬ ‫ﻭﻟﻣﺎ ُﺑﻌ َ‬
‫ﻋﻠﻡ ﺣﺻﱠﻠﻪ ﻣﻥ ﻣ َُﻌﻠﱢ ٍﻡ‪ ،‬ﻛﻣ�ﺎ ﻗ�ﺎﻝ‪: ‬‬ ‫ﻳﺗﻁﺭﻕ ﺇﻟﻰ ﺃﻭﻫﺎﻡ ﻣﻥ ﻳﺩﻋﻭﻫﻡ ﺃﻥ ﺩﻋﻭﺗﻪ ﻣﺑﻧﻳﺔ ﻋﻠﻰ ٍ‬
‫ﻭﻥ } ‪.‬‬ ‫ﺎﺏ ْﺍﻟﻣ ْﺑﻁِ ﻠُ َ‬ ‫ِﻙ ﺇِ ًﺫﺍ ﻻَﺭْ َﺗ َ‬ ‫ﺏ َﻭﻻَ َﺗ ُﺧ ﱡﻁ ُﻪ ِﺑ َﻳ ِﻣﻧ َ‬
‫ﺕ َﺗـ ْﺗﻠُﻭﺍ ِﻣﻥْ َﻗ ْﺑﻠِ ِﻪ ِﻣﻥْ ِﻛ َﺗﺎ ٍ‬‫{ َﻭ َﻣﺎ ُﻛ ْﻧ َ‬
‫)‪(20‬‬

‫ﻏﺭﻭ ﻛﺎﻥ ﻛﺫﻟﻙ ﻳﻌﺗﻣﺩ ﻋﻠﻰ ﺫﺍﻛﺭﺗﻪ ﻓ�ﻲ ﺍﻟﺣﻔ�ﻅ‪ ،‬ﻓﻠﻣ�ﺎ ﺷ�ﺭﱠ ﻓﻪ‬ ‫َ‬ ‫ﻓﻠﻣﺎ ﻛﺎﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﺃُﻣﱢـ ًّﻳﺎ‪ ،‬ﻓﻼ‬
‫ﺧﺎﺻﺔ ‪ -‬ﻛﺎﻥ‬ ‫ً‬ ‫ﷲ ﺑﺎﻟﺭﺳﺎﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺁﻳﺗﻪ ﺍﻟﺗﻲ ﺗﺣﺩﻯ ِﺑﻬﺎ ﺍﻟﻧﺎﺱ ﻛﺎﻓﺔ ﻭﺍﻟﻌﺭﺏ‬

‫‪18‬‬
 ‫ﺷﺩﻳﺩ ﺍﻟﺣﺭﺹ ﻋﻠﻰ ﺣﻔ�ﻅ ﺍﻟﻘ�ﺭﺁﻥ ﺣ�ﺎﻝ ﺇﻧﺯﺍﻟ�ﻪ ‪ -‬ﻭﻫ�ﻭ ﻣ�ﻥ ﺃﺷ�ﺩ ﺍﻷﺣ�ﻭﺍﻝ ﻋﻠﻳ�ﻪ‪ ،‬ﺣﺗ�ﻰ ﻟﻘ�ﺩ‬
‫ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﻣﺧﺎﻓﺔ ﺃﻥ ﻳﻧﺳﺎﻩ‪ ،‬ﺣﺗﻰ ﺃﻧ�ﺯﻝ ﷲ‬ ‫َ‬ ‫ﻛﺎﻥ ‪ ‬ﻳﻌﺎﻧﻲ ﻣﺷﻘﺔ ﻋﻅﻳﻣﺔ ﻟ َﺗ َﻌﺟﱡ ﻠِ ِﻪ‬
‫ﺕ ﻣﻧ ُﻪ‪:‬‬ ‫ﻋﻠﻳﻪ ﻣﺎ ﻳﺛﺑﺕ ﺑﻪ ﻓﺅﺍﺩﻩ‪ ،‬ﻭﻳ َُﻁﻣْ ِﺋ ُﻧ ُﻪ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻟﻥ َﻳ َﺗﻔﻠﱠ َ‬
‫ﻣْﻌ� ُﻪ َﻭﻗُﺭْ ﺁ َﻧ� ُﻪ ! َﻓ��ﺈِ َﺫﺍ َﻗ َﺭ ْﺃ َﻧ��ﺎﻩُ‬ ‫ﻗ��ﺎﻝ ﷲ ‪ { : ‬ﻻَ ُﺗ َﺣ��ﺭﱢ ﻙْ ِﺑ� ِﻪ ﻟ َِﺳ��ﺎ َﻧ َ‬
‫ﻙ ﻟِ َﺗﻌْ َﺟ� َﻝ ِﺑ� ِﻪ ! ﺇِﻥﱠ َﻋ َﻠ ْﻳ َﻧ��ﺎ َﺟ َ‬
‫)‪(21‬‬
‫َﻓﺎ ﱠﺗ ِﺑﻊْ ﻗُﺭْ ﺁ َﻧ ُﻪ } ‪.‬‬
‫ﻓﻁﻣﺄﻧﻪ ﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﺣﻔﻅ ﻭﺑﻳﺎﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺇﻟﻳ�ﻪ ‪ ، ‬ﻭﺃﻣ�ﺭﻩ ﺃﻥ ﻳﻧﺻ�ﺕ ﺇﻟ�ﻰ ﺍﻟ�ﻭﺣﻲ‪ ،‬ﻛﻣ�ﺎ‬
‫ﻙ َﻭﺣْ ُﻳ� ُﻪ َﻭﻗُ��ﻝ ﺭﱠ ﺏﱢ ِﺯ ْﺩ ِﻧ��ﻲ ﻋِ ْﻠ ًﻣ��ﺎ }‬ ‫�ﻝ ﺃَﻥْ ُﻳ ْﻘ َ‬
‫ﺿ��ﻰ ﺇِ َﻟ ْﻳ� َ‬ ‫ﻗ��ﺎﻝ ‪َ { : ‬ﻭﻻَ َﺗﻌْ َﺟ� ْﻝ ِﺑ� ْ‬
‫�ﺎﻟﻘُﺭْ ِ‬
‫ﺁﻥ ِﻣ��ﻥْ َﻗ ْﺑ� ِ‬
‫)‪(22‬‬
‫‪.‬‬
‫ٌ‬
‫ﻣﻁﻠﻭﺑ�ﺔ‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﻟﻣﺎ ﻛﺎﻥ ﻣﻥ ﺃﺻﻝ ﺍﻟﺩﻳﻥ ﺃﻥ ْﺍﻟﻣﺑﺎﺩﺭﺓ ﺇﻟﻰ ﺃﻓﻌ�ﺎﻝ ﺍﻟﺧﻳ�ﺭ‬
‫ﺃﺟ� ﱡﻝ ﻣﻧ�ﻪُ‪ ،‬ﻭﻫ��ﻭ ﺍﻹﺻ��ﻐﺎء ﺇﻟ��ﻰ‬ ‫ﻓ ُﻧ��ـﺑﱢﻪ ﻋﻠ��ﻰ ﺃﻧ��ﻪ ﻗ��ﺩ َﻳﻌﺗ��ﺭﺽُ ﻋﻠ��ﻰ ﻫ��ﺫﺍ ْﺍﻟﻣﻁﻠ��ﻭﺏ ﻣ��ﺎ ﻫ��ﻭ َ‬
‫ﺍﻟﻭﺣﻲ‪ ،‬ﻭ َﺗ َﻔﻬﱡ� ُﻡ ﻣ�ﺎ َﻳ ِ�ﺭ ُﺩ ﻣﻧ�ﻪ‪ ،‬ﻭﺍﻟﺗﺷ�ﺎﻏﻝ ﺑ�ﺎﻟﺣﻔﻅ ﻗ�ﺩ َﻳﺻُ� ﱡﺩ ﻋ�ﻥ ﺫﻟ�ﻙ‪ ،‬ﻓ�ﺄُﻣ َِﺭ ﺃﻻﱠ ُﻳ َﺑ�ﺎﺩﺭ ﺇﻟ�ﻰ‬
‫)‪(23‬‬
‫ﺍﻟﺗﺣﻔﻅ ؛ ﻷﻥ ﺗﺣﻔﻳﻅﻪ ﻣﺿﻣﻭﻥٌ ﻋﻠﻰ ﺭﺑﻪ ﺍﻫـ‪.‬‬
‫ﱠﺎﺱ ‪ -‬ﺭﺿﻲ ﷲ ﻋﻧﻬﻣﺎ ‪ -‬ﻓِﻲ َﻗ ْﻭﻟِ ِﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﻻَ ُﺗ َﺣﺭﱢ ﻙْ ِﺑ� ِﻪ‬ ‫ْﻥ َﻋﺑ ٍ‬‫ﺟﺑﻳﺭ َﻋ ِﻥ ﺍﺑ ِ‬
‫ٍ‬ ‫ﻋﻥ ﺳﻌﻳﺩ ﺑﻥ‬
‫ﻙ‬ ‫�ﺎﻥ ِﻣ ﱠﻣ��ﺎ ﻳ َُﺣ��ﺭﱢ ُ‬ ‫ﷲ ‪ ‬ﻳ َُﻌ��ﺎﻟِ ُﺞ ِﻣ� َ�ﻥ ﺍﻟ ﱠﺗ ْﻧ ِﺯﻳ� ِ‬
‫�ﻝ ﺷِ � ﱠﺩ ًﺓ َﻭ َﻛ� َ‬ ‫ﻙ ﻟِ َﺗﻌْ َﺟ� َﻝ ِﺑ� ِﻪ } َﻗ��ﺎ َﻝ‪َ :‬ﻛ� َ‬
‫�ﺎﻥ َﺭ ُﺳ��ﻭ ُﻝ ِ‬ ‫ﻟ َِﺳ��ﺎ َﻧ َ‬
‫)‪(24‬‬
‫َﺷ َﻔ َﺗ ْﻳﻪِ‪،‬‬
‫ﷲ ‪ ‬ﻳ َُﺣﺭﱢ ُﻛ ُﻬ َﻣﺎ‪،‬‬ ‫ﺎﻥ َﺭﺳُﻭ ُﻝ ِ‬ ‫ﱠﺎﺱ‪َ :‬ﻓﺄ َ َﻧﺎ ﺃ ُ َﺣﺭﱢ ُﻛ ُﻬ َﻣﺎ َﻟ ُﻛ ْﻡ َﻛ َﻣﺎ َﻛ َ‬ ‫َﻓ َﻘﺎ َﻝ ﺍﺑْﻥُ َﻋﺑ ٍ‬
‫ﻙ َﺷ� َﻔ َﺗ ْﻳﻪِ‪َ ،‬ﻓ��ﺄ َ ْﻧ َﺯ َﻝ ﷲُ‬ ‫�ﺎﺱ ﻳ َُﺣﺭﱢ ُﻛ ُﻬ َﻣ��ﺎ‪َ ،‬ﻓ َﺣ��ﺭﱠ َ‬
‫�ﺕ ﺍ ْﺑ� َ�ﻥ َﻋ ﱠﺑ� ٍ‬ ‫َﻭ َﻗ��ﺎ َﻝ َﺳ�ﻌِﻳ ٌﺩ‪ :‬ﺃَ َﻧ��ﺎ ﺃ ُ َﺣﺭﱢ ُﻛ ُﻬ َﻣ��ﺎ َﻛ َﻣ��ﺎ َﺭﺃَ ْﻳ� ُ‬
‫�ﻙ ﻓِ�ﻲ‬ ‫ﻙ ﻟِ َﺗﻌْ َﺟ َﻝ ِﺑ� ِﻪ ! ﺇﻥﱠ َﻋ َﻠ ْﻳ َﻧ�ﺎ َﺟ ْﻣ َﻌ� ُﻪ َﻭﻗُﺭْ ﺁ َﻧ� ُﻪ } َﻗ�ﺎ َﻝ‪َ :‬ﺟﻣْ ﻌُ�ـ ُﻪ َﻟ َ‬ ‫ﺗﻌﺎﻟﻰ‪ { :‬ﻻَ ُﺗ َﺣﺭﱢ ﻙْ ِﺑ ِﻪ ﻟ َِﺳﺎ َﻧ َ‬
‫�ﺕ‪ُ { ،‬ﺛ� ﱠﻡ ﺇِﻥﱠ َﻋ َﻠ ْﻳ َﻧ��ﺎ‬ ‫ﻙ َﻭ َﺗ ْﻘ� َ�ﺭﺃَﻩُ‪َ { ،‬ﻓ��ﺈِ َﺫﺍ َﻗ َﺭ ْﺃ َﻧ��ﺎﻩُ َﻓ��ﺎ ﱠﺗ ِﺑﻊْ ﻗُﺭْ ﺁ َﻧ� ُﻪ } َﻗ��ﺎ َﻝ‪َ :‬ﻓﺎﺳْ � َﺗ ِﻣﻊْ َﻟ� ُﻪ َﻭﺃَ ْﻧﺻِ � ْ‬ ‫ﺻ� ْ‬
‫�ـﺩ ِﺭ َ‬ ‫َ‬
‫َﺑ َﻳﺎ َﻧ ُﻪ } ُﺛ ﱠﻡ ﺇِﻥﱠ َﻋ َﻠ ْﻳ َﻧﺎ ﺃَﻥْ َﺗ ْﻘ َﺭﺃَﻩُ‪.‬‬
‫ﻙ ﺇِ َﺫﺍ ﺃَ َﺗﺎﻩُ ِﺟﺑ ِْﺭﻳ ُﻝ ﺍﺳْ َﺗ َﻣ َﻊ َﻓﺈِ َﺫﺍ ﺍ ْﻧﻁ َﻠ َﻕ ِﺟﺑ ِْﺭﻳ ُﻝ َﻗ َﺭﺃَﻩُ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪َ ‬ﻛ َﻣ�ﺎ‬ ‫ﷲ ‪َ ‬ﺑﻌْ ﺩَ َﺫﻟِ َ‬ ‫ﺎﻥ َﺭﺳُﻭ ُﻝ ِ‬ ‫َﻓ َﻛ َ‬
‫َ )‪(25‬‬
‫َﻗ َﺭﺃﻩُ‪.‬‬
‫ﻙ َﺷ َﻔ َﺗ ْﻳ ِﻪ ﻟﻠﻣﺷﻘﺔ ﺍﻟﺗﻲ ﻛ�ﺎﻥ ﻳﺟ�ﺩﻫﺎ ‪ ‬ﻋﻧ�ﺩ‬ ‫ﻭﻅﺎﻫﺭ ﺍﻟﺳﻳﺎﻕ ﻳﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ ﺇﻧﻣﺎ ﻛﺎﻥ ﻳ َُﺣﺭﱢ ُ‬
‫ﻧﺯﻭﻝ ﺍﻟﻭﺣﻲ‪ ،‬ﻓﻛﺎﻥ ﻳﺗﻌﺟﻝ ﺑﺄﺧﺫﻩ ﻟﺗﺯﻭﻝ ْﺍﻟﻣﺷﻘﺔ ﺳﺭﻳﻌًﺎ‪.‬‬
‫)‪(26‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻳ ٍﺔ ﺃﺧﺭﻯ ﻋﻧﺩ ﺍﻟﺑﺧﺎﺭﻱ‪ :‬ﻛﺎﻥ ﻳ َُﺣﺭﱢ ُ‬
‫ﻙ ﺑﻪ ﻟﺳﺎﻧﻪ ﻣﺧﺎﻓﺔ ﺃﻥ ﻳﻧﻔﻠﺕ ﻣﻧﻪ‪.‬‬

‫‪19‬‬
 ‫ٌ‬
‫ﺻﺭﻳﺣﺔ ﻓﻲ ﺃﻥ ﺳﺑﺏ ْﺍﻟﻣﺑ�ﺎﺩﺭﺓ ﻫ�ﻭ ﺧﺷ�ﻳﺔ ﺍﻟﻧﺳ�ﻳﺎﻥ‪ ،‬ﺃﻱ ﻛ�ﺎﻥ ﻳﺣ�ﺭﻙ ﻟﺳ�ﺎﻧﻪ‬ ‫ﻓﻬﺫﻩ ﺍﻟﺭﻭﺍﻳﺔ‬
‫ﻟﺋﻼ ﻳﻔﻠﺕ ﻣﻧﻪ ﺣﺭﻑ ﺃﻭ ﺗﺿﻳﻊ ﻣﻧﻪ ﻟﻔﻅﺔ‪.‬‬
‫ﻭﻋﻥ ﺍﻟ ﱠﺷﻌْ ِﺑﻲﱢ ﻓﻲ ﻫﺫﻩ ﺍﻵﻳﺔ‪ { :‬ﻻَ ُﺗ َﺣﺭﱢ ﻙْ ِﺑ ِﻪ ﻟ َِﺳﺎ َﻧ َ‬
‫ﻙ ﻟِ َﺗﻌْ َﺟ� َﻝ ِﺑ� ِﻪ } ﻗ�ﺎﻝ‪ :‬ﻛ�ﺎﻥ ﺇﺫﺍ ﻧ�ﺯﻝ ﻋﻠﻳ�ﻪ‬
‫)‪(27‬‬
‫ﺍﻟﻭﺣﻲ َﻋ ِﺟ َﻝ ﻳﺗﻛﻠﻡ ﺑﻪ ﻣﻥ ُﺣﺑﱢﻪ ﺇﻳﱠﺎﻩ‪.‬‬
‫ﻭﻫﺫﻩ ﺍﻟﺭﻭﺍﻳﺔ ﺗﺩﻝ ﻋﻠﻰ ﺃﻥ ﺳ�ﺑﺏ ْﺍﻟﻣﺑ�ﺎﺩﺭﺓ ﻫ�ﻭ ﺣ�ﺏ ﺍﻟﺭﺳ�ﻭﻝ ‪ ‬ﻟﻠﻘ�ﺭﺁﻥ‪ ،‬ﻭﺣ�ﺏ ﺍﻟﺷ�ﻲء‬
‫ﻳﺳﺗﻠﺯﻡ ﺍﻟﺧﻭﻑ ﻋﻠﻳﻪ‪ ،‬ﻭﺍﻟﺧﻭﻑ ﻣﻥ ﺫﻫﺎﺑﻪ ﻋﻧﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﻻ ﺑُﻌْ َﺩ ﻓﻲ ﺗ َﻌ ﱡﺩ ِﺩ ﺍﻟﺳﺑ ِ‬
‫ﺏ‪.‬‬
‫)‪(28‬‬

‫ﺑﻮاﻋﺚ ﺣﻔﻆ اﻟﻨﺒﻲ ‪ ‬ﻟﻠﻘﺮآن‬

‫ﻳُﻣﻛﻥ ﺃﻥ ﻧﺳﺗﺧﻠﺹ ِﻣﻣﱠﺎ ﺳﺑﻕ ﺑﻭﺍﻋﺙ ﺣﻔﻅ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ - 1‬ﺃﻧﻪ ْﺍﻟﻣﺑﻠﱢﻎ ﻋﻥ ﺭﺑﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﺣﻔﻅ ﺿﺭﻭﺭﻱ ﻟﻠﺑﻼﻍ ﻋﻠﻰ ﺍﻟﻭﺟﻪ ﺍﻷﻛﻣﻝ ﺍﻟﺫﻱ ﺃﻣ�ﺭﻩ‬
‫ﷲ ﺑﻪ‪.‬‬
‫‪ - 2‬ﺣﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫‪ - 3‬ﺧﻭﻑ ﻧﺳﻳﺎﻥ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﱡ‬
‫ﺍﻟﺗﻭﺛﻕ ﻟﻠﻘﺭﺁﻥ‪ ،‬ﻭﺍﻟﺗﺣﺭﻱ ﻓﻲ ﺿﺑﻁ ﺃﻟﻔﺎﻅﻪ ﻭﺣﻔﻅ ﻛﻠﻣﺎﺗﻪ‪.‬‬ ‫‪-4‬‬

‫)‪ (‬ﺗﺎﺑﻌﻲ ﺛﻘﺔ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ‬

‫‪20‬‬
 )

21
 ‫ا ْﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‪ :‬اﻟﺮد ﻋﻠﻰ دﻋﻮى ﺟﻮاز ﻧﺴﻴﺎن اﻟﻨﺒﻲ ‪ ‬اﻟﻘﺮآن أو إﺳﻘـﺎﻃﻪ ﻋﻤﺪًا‬
‫ﺷ ﱠﻛﻙ ﺑﻌﺽ ْﺍﻟﻣﻼﺣﺩﺓ ﻓﻲ ﺍﻷﺻﻝ ﺍﻟ�ﺫﻱ ﻗﺎﻣ�ﺕ ﻋﻠﻳ�ﻪ ﻛﺗﺎﺑ�ﺔ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﻭﺟﻣﻌ�ﻪ‪ ،‬ﻭﻫ�ﻭ‬
‫ﺣﻔﻅ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﻠﻘﺭﺁﻥ ﺑﺩﻋﻭﻯ ﺟﻭﺍﺯ ﺍﻟﻧﺳﻳﺎﻥ ﻋﻠﻰ ﺍﻟﻧﺑﻲ ‪ ، ‬ﻭﺍﺳﺗﺩﻟﻭﺍ ﻋﻠﻰ ﺫﻟﻙ ﺑﺩﻟﻳﻠﻳﻥ‪:‬‬
‫)‪(29‬‬
‫ﻧﺳﻰ ! ﺇِﻻﱠ َﻣﺎ َﺷﺎ َء ﷲُ } ‪.‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﺳ ُﻧ ْﻘ ِﺭ ُﺋ َ‬
‫ﻙ َﻓﻼَ َﺗ َ‬
‫ﻣﺩﺍ ﺃﻭ ﺃُﻧﺳﻲ‬
‫ﻣﺣﻣﺩﺍ ‪ ‬ﻗﺩ ﺃﺳﻘﻁ ﻋ ً‬
‫ً‬ ‫ﻓﺯﻋﻣﻭﺍ ﺃﻥ ﺍﻵﻳﺎﺕ ﺗﺩﻝ ‪ -‬ﺑﻁﺭﻳﻕ ﺍﻻﺳﺗﺛﻧﺎء ‪ -‬ﻋﻠﻰ ﺃﻥ‬
‫ﺁﻳﺎﺕ ﻟﻡ ﻳﺗﻔﻕ ﻟﻪ ﻣﻥ ﻳﺫﻛﺭﻩ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﺗﺩﻝ ﺃﻳﺿًﺎ ﻋﻠﻰ ﺟﻭﺍﺯ ﺍﻟﻧﺳﻳﺎﻥ ﻋﻠﻰ ﺍﻟﻧﺑﻲ ‪.‬‬
‫�ﺕ َﺳ�ﻣ َِﻊ ﺍﻟ ﱠﻧﺑ�ﻲﱡ ‪َ ‬ﻗﺎﺭ ًﺋ�ﺎ َﻳ ْﻘ َ�ﺭﺃ ُ‬ ‫ﻭﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺎ ﺭﻭﻯ ﺍﻟﺑﺧﺎﺭﻱ َﻋﻥْ َﻋﺎ ِﺋ َﺷ َﺔ َﺭﺿِ ﻲ ﷲُ َﻋ ْﻧ َﻬﺎ َﻗﺎ َﻟ ْ‬
‫ِ‬ ‫ِ‬
‫ﻣ َِﻥ ﺍﻟﻠﱠﻳ ِْﻝ ﻓِﻲ ْﺍﻟﻣﺳْ ِﺟ ِﺩ َﻓ َﻘﺎ َﻝ‪َ :‬ﻳﺭْ َﺣ ُﻣ ُﻪ ﷲُ‪َ ،‬ﻟ َﻘ ْﺩ ﺃَ ْﺫ َﻛ َﺭﻧِﻲ َﻛ َﺫﺍ َﻭ َﻛ َﺫﺍ ﺁ َﻳ ًﺔ ﺃَﺳْ َﻘ ْﻁ ُﺗ َﻬﺎ ِﻣﻥْ ﺳ َ‬
‫ُ�ﻭﺭﺓ َﻛ َ�ﺫﺍ‬
‫)‪(30‬‬
‫َﻭ َﻛ َﺫﺍ‪ .‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﺃ ُ ْﻧﺳِ ﻳ ُﺗﻬﺎ‪.‬‬
‫ﻣﺩﺍ ﺑﻌﺽ ﺁﻳﺎﺕ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺃﻭ ﺃُﻧﺳِ َﻳﻬﺎ‪.‬‬
‫ﻓﺯﻋﻣﻭﺍ ﺃﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﺃﺳﻘﻁ ﻋ ً‬
‫ﺍﻟﺟﻭﺍﺏ ﻋﻣﺎ ﺗﻌﻠﻕ ﺑﻪ ﺃﺻﺣﺎﺏ ﻫﺫﻩ ﺍﻟﺷﺑﻬ ِﺔ‬
‫ﻓﻳﺟﺎﺏ ﻋﻥ ﺩﻋﻭﺍﻫﻡ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻛﺭﻳﻣﺎﺕ ﺗﺩﻝ ﻋﻠﻰ ﺟﻭﺍﺯ ﻧﺳﻳﺎﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﺑﻌﺽ ﺍﻟﻘﺭﺁﻥ‪:‬‬
‫ﺃﻭﻻً‪ :‬ﺑ��ﺄﻥ ﻗﻭﻟ��ﻪ ‪َ { : ‬ﺳ � ُﻧ ْﻘ ِﺭ ُﺋ َ‬
‫ﻙ َﻓ �ﻼَ َﺗ َ‬
‫ﻧﺳ��ﻰ } ﻭﻋ � ٌﺩ ﻛ��ﺭﻳ ٌﻡ ﺑﻌ��ﺩﻡ ﻧﺳ��ﻳﺎﻥ ﻣ��ﺎ ﻳﻘ��ﺭﺅﻩ ﻣ��ﻥ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺇﺫ ﺇﻥ )ﻻ( ﻓ�ﻲ ﺍﻵﻳ�ﺔ ﻧﺎﻓﻳ�ﺔ‪ ،‬ﻭﻟﻳﺳ�ﺕ ﻧﺎﻫﻳ�ﺔ‪ ،‬ﺑ�ﺩﻟﻳﻝ ﺇﺷ�ﺑﺎﻉ ﺍﻟﺳ�ﻳﻥ‪ ،‬ﻓ�ﺄﺧﺑﺭ ﷲ ﻓﻳﻬ�ﺎ‬
‫ﺑﺄﻧﻪ ﻻ ﻳﻧﺳﻰ ﻣﺎ ﺃﻗﺭﺃﻩ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻗﻳ��ﻝ )ﻻ( ﻧﺎﻫﻳ� ٌ�ﺔ‪ ،‬ﻭﺇﻧﻣ��ﺎ ﻭﻗ��ﻊ ﺍﻹﺷ��ﺑﺎﻉ ﻓ��ﻲ ﺍﻟﺳ��ﻳﻥ ﻟﺗﻧﺎﺳ��ﺏ ﺭءﻭﺱ ﺍﻵﻱ‪ ،‬ﻭﺍﻟﻘ��ﻭﻝ ﺍﻷﻭﻝ‬
‫)‪(31‬‬
‫ﺃﻛﺛﺭ‪.‬‬
‫ﻗ�ﺎﻝ ﺍﻟﻘﺭﻁﺑ�ﻲ ﺑﻌ�ﺩ ﺃﻥ ﺫﻛ��ﺭ ﺍﻟﻘ��ﻭﻟﻳﻥ‪ :‬ﻭﺍﻷﻭﻝ ﻫ�ﻭ ْﺍﻟﻣﺧﺗ��ﺎﺭ ؛ ﻷﻥ ﺍﻻﺳ�ﺗﺛﻧﺎء ﻣ��ﻥ ﺍﻟﻧﻬ��ﻲ ﻻ‬
‫ﺿ��ﺎ ﻓ��ﺈﻥ ﺍﻟﻳ��ﺎء ﻣﺛﺑﺗ��ﺔ ﻓ��ﻲ ﺟﻣﻳ��ﻊ ْﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﻭﻋﻠﻳﻬ��ﺎ‬
‫ﻳﻛ��ﺎﺩ ﻳﻛ��ﻭﻥ ﺇﻻ ﻣﺅﻗ ًﺗ��ﺎ ﻣﻌﻠﻭ ًﻣ��ﺎ‪ ،‬ﻭﺃﻳ ً‬
‫)‪(32‬‬
‫ﺍﻟﻘﺭﺍء‪.‬‬
‫ﻭﻣﻌﻧ�ﻰ ﺍﻵﻳ�ﺔ ﻋﻠ��ﻰ ﻫ�ﺫﺍ‪ :‬ﺳ��ﻧﻌﻠﻣﻙ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓ��ﻼ ﺗﻧﺳ�ﺎﻩ‪ ،‬ﻓﻬ��ﻲ ﺗ�ﺩﻝ ﻋﻠ��ﻰ ﻋﻛ�ﺱ ﻣ��ﺎ ﺃﺭﺍﺩﻭﺍ‬
‫ﺍﻻﺳﺗﺩﻻﻝ ِﺑﻬﺎ ﻋﻠﻳﻪ‪.‬‬
‫ﺛﺎﻧﻳًﺎ‪ :‬ﺇﻥ ﺍﻻﺳﺗﺛﻧﺎء ﻓﻲ ﺍﻵﻳﺔ ﻣﻌﻠﻕ ﻋﻠﻰ ﻣﺷﻳﺋﺔ ﷲ ﺇﻳ�ﺎﻩ‪ ،‬ﻭﻟ�ﻡ ﺗﻘ�ﻊ ْﺍﻟﻣﺷ�ﻳﺋﺔ‪ ،‬ﺑ�ﺩﻟﻳﻝ ﻣ�ﺎ ﻣ�ﺭ‬
‫ﻣﻥ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺇِﻥﱠ َﻋ َﻠ ْﻳ َﻧﺎ َﺟﻣْ َﻌ ُﻪ َﻭﻗُﺭْ ﺁ َﻧ ُﻪ } ‪ ،‬ﻭﻷﻥ ﻋﺩﻡ ﺣﺻﻭﻝ ْﺍﻟﻣﻌﻠﻕ ﻋﻠﻳﻪ ﻳﺳ�ﺗﻠﺯﻡ ﻋ�ﺩﻡ‬
‫ﺣﺻﻭﻝ ْﺍﻟﻣﻌﻠﻕ‪ ،‬ﻭﻳﺳﺗﺣﻳﻝ ﺃﻥ ﺗﺗﻌﻠﻕ ﻣﺷﻳﺋﺔ ﷲ ﺑﻌﺩﻡ ﺑﻠﻭﻍ ﺭﺳﺎﻟﺗﻪ‪.‬‬

‫‪22‬‬
 ‫ً‬
‫ﺛﺎﻟﺛﺎ‪ :‬ﺍﻻﺳﺗﺛﻧﺎء ﻓﻲ ﺍﻵﻳﺔ ﻻ ﻳﺩﻝ ﻋﻠ�ﻰ ﻣ�ﺎ ﺯﻋﻣ�ﻭﺍ ﻣ�ﻥ ﺃﻧ�ﻪ ﻳ�ﺩﻝ ﻋﻠ�ﻰ ﺇﻣﻛ�ﺎﻥ ﺃﻥ ﻳﻧﺳ�ﻰ ‪‬‬
‫ﺷﻳ ًﺋﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻓﻲ ْﺍﻟﻣﺭﺍﺩ ِﺑﻬﺫﺍ ﺍﻻﺳﺗﺛﻧﺎء ﻗﻭﻻﻥ‪:‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻻﺳﺗﺛﻧﺎء ﺻﻭﺭﻱﱞ ﻻ ﺣﻘﻳﻘﻲﱞ ‪ ،‬ﻓﻬﻭ ﻟﻠﺗﺑﺭﻙ‪ ،‬ﻭﻟﻳﺱ ﻫﻧﺎﻙ ﺷﻲ ٌء ﺍﺳ ُﺗﺛﻧﻲ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺭﺍء‪(33):‬ﻟ�ﻡ ﻳﺷ�ﺄ ﺃﻥ ﻳﻧﺳ�ﻰ ﺷ�ﻳ ًﺋﺎ‪ ،‬ﻭﻫ�ﻭ ﻛﻘﻭﻟ�ﻪ‪ { :‬ﺧﺎﻟ�ﺩﻳﻥ ﻓﻳﻬ�ﺎ ﻣ�ﺎ ﺩﺍﻣ�ﺕ ﺍﻟﺳ�ﻣﻭﺍﺕ‬
‫َ‬
‫ﺳ�ﺄﻟﺕ ﺇﻻ‬ ‫ﻭﺍﻷﺭﺽ ﺇﻻ ﻣﺎ ﺷﺎء ﺭﺑﻙ } ﻭﻻ ﻳﺷﺎء‪ ،‬ﻭﺃﻧﺕ ﻗﺎﺋﻝ ﻓﻲ ﺍﻟﻛﻼﻡ‪ :‬ﻷﻋﻁﻳ ﱠﻧﻙ ﻛﻝ ﻣﺎ‬
‫ُ‬
‫ﺷﺋﺕ‪ ،‬ﻭﺇﻻ ﺃﻥ ﺃﺷﺎ َء ﺃﻥ ﺃﻣﻧﻌﻙ‪ ،‬ﻭﺍﻟﻧﻳﺔ ﺃﻻ ﺗﻣﻧﻌﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻣﺟﺎﺭﻱ ﺍﻷﻳﻣ�ﺎﻥ‪ ،‬ﻳُﺳ�ﺗﺛﻧﻰ‬ ‫ﻣﺎ‬
‫)‪(34‬‬
‫ﻓﻳﻬﺎ‪ ،‬ﻭﻧﻳﺔ ﺍﻟﺣﺎﻟﻑ ﺍﻟﺗﻣﺎﻡ‪.‬‬
‫ﻭﻗﻳ��ﻝ ﺇﻥ ﺍﻟﺣﻛﻣ��ﺔ ﻓ��ﻲ ﻫ��ﺫﺍ ﺍﻻﺳ��ﺗﺛﻧﺎء ﺍﻟﺻ��ﻭﺭﻱ ﺃﻥ ﻳﻌﻠ��ﻡ ﺍﻟﻌﺑ��ﺎﺩ ﺃﻥ ﻋ��ﺩﻡ ﻧﺳ��ﻳﺎﻥ ﺍﻟﻧﺑ��ﻲ ‪‬‬
‫ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﻣﺣﺽ ﻓﺿﻝ ﷲ ﻭﺇﺣﺳﺎﻧﻪ‪ ،‬ﻭﻟﻭ ﺷﺎء ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻧﺳﻳﻪ ﻷﻧﺳﺎﻩ‪ ،‬ﻭﻓﻲ ﺫﻟﻙ ﺇﺷﻌﺎ ٌﺭ‬
‫ﻟﻠﻧﺑﻲ ‪ ‬ﺃﻧﻪ ﺩﺍﺋﻣًﺎ ﻣﻐﻣﻭﺭ ﺑﻧﻌﻣﺔ ﷲ ﻭﻋﻧﺎﻳﺗﻪ‪ ،‬ﻭﺇﺷﻌﺎﺭ ﻟﻸﻣ�ﺔ ﺑ�ﺄﻥ ﻧﺑ�ﻳﻬﻡ ﻣ�ﻊ ﻣ�ﺎ ُﺧ�ﺹﱠ ﺑ�ﻪ‬
‫ﻣﻥ ﺍﻟﻌﻁﺎﻳﺎ ﻭﺍﻟﺧﺻﺎﺋﺹ ﻟﻡ ﻳﺧﺭﺝ ﻋﻥ ﺩﺍﺋﺭﺓ ﺍﻟﻌﺑﻭﺩﻳﺔ‪ ،‬ﻓﻼ ُﻳ ْﻔ َﺗ ُﻧﻭﻥ ﺑﻪ ﻛﻣﺎ ﻓُ�ﺗ َِﻥ ﺍﻟﻧﺻ�ﺎﺭﻯ‬
‫)‪(35‬‬ ‫ْ‬
‫ﺑﺎﻟﻣﺳﻳﺢ ‪.‬ـ‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻻﺳﺗﺛﻧﺎء ﺣﻘﻳﻘﻲ‪ ،‬ﻭﺃﻥ ْﺍﻟﻣﺭﺍﺩ ﺑﻪ ﻣﻧﺳﻭﺥ ﺍﻟ�ﺗﻼﻭﺓ ﻓﻳﻛ�ﻭﻥ ْﺍﻟﻣﻌﻧ�ﻰ ﺃﻥ ﷲ‬
‫ﺗﻌﺎﻟﻰ ﻭﻋﺩ ﺑ�ﺄﻥ ﻻ ﻳﻧﺳ�ﻰ ﻧﺑﻳ�ﻪ ‪ ‬ﻣ�ﺎ ﻳﻘ�ﺭﺅﻩ‪ ،‬ﺇﻻ ﻣ�ﺎ ﺷ�ﺎء ‪ -‬ﺳ�ﺑﺣﺎﻧﻪ ‪ -‬ﺃﻥ ﻳﻧﺳ�ﻳﻪ ﺇﻳ�ﺎﻩ ﺑ�ﺄﻥ‬
‫ﻧﺳﺦ ﺗﻼﻭﺗﻪ ﻟﺣﻛﻣﺔ‪ ،‬ﺃﻭ ﻋﻠ�ﻰ ﺃﻥ ْﺍﻟﻣ�ﺭﺍﺩ ﺑ�ﻪ ﺍﻟﺗ�ﺭﻙ‪ ،‬ﺃﻭ ﻣ�ﺎ ﻳﻌ�ﺭﺽ ﻟﻺﻧﺳ�ﺎﻥ ﺑﺣﻛ�ﻡ ﺍﻟﺟﺑﻠ�ﺔ‬
‫ﺍﻟﺑﺷﺭﻳﺔ‪ ،‬ﺃﻭ ﻷﺟﻝ ﺗﻌﻠﻳﻡ ﺍﻟﻧﺎﺱ ﻭﺗﺑﻳﻳﻥ ﺍﻟﺳﻧﺔ ﻟﻬﻡ‪.‬‬
‫ﻋﻥ ﺍﻟﺣﺳﻥ ﻭﻗﺗﺎﺩﺓ { ﺇِﻻﱠ َﻣﺎ َﺷﺎ َء ﷲُ } ‪ :‬ﺃﻱ ﻗﺿﻰ ﺃﻥ ُﺗﺭﻓﻊ ﺗﻼﻭﺗﻪ‪.‬‬
‫ﻋﺑﺎﺱ ‪ -‬ﺭﺿﻲ ﷲ ﻋﻧﻬﻣﺎ‪ :‬ﺇﻻ ﻣﺎ ﺃﺭﺍﺩ ﷲ ﺃﻥ ﻳﻧﺳﻳﻛﻪ ﻟ َﺗﺳُﻥﱠ ‪.‬‬ ‫ٍ‬ ‫ﻭﻋﻥ ﺍﺑﻥ‬
‫ﻭﻗﺎﻝ ﺍﻟﻁﺑﺭﻱ‪ :‬ﻭﻗﺎﻝ ﺁﺧﺭﻭﻥ‪ :‬ﺍﻟﻧﺳﻳﺎﻥ ﻓﻲ ﻫ�ﺫﺍ ْﺍﻟﻣﻭﺿ�ﻊ‪ :‬ﺍﻟﺗ�ﺭﻙ‪ ،‬ﻗ�ﺎﻟﻭﺍ‪ :‬ﻭﻣﻌﻧ�ﻰ ﺍﻟﻛ�ﻼﻡ‪:‬‬
‫ﺳﻧﻘﺭﺋﻙ ﻳﺎ ﻣﺣﻣﺩ‪ ،‬ﻓﻼ ﺗﺗ�ﺭﻙ ﺍﻟﻌﻣ�ﻝ ﺑﺷ�ﻲء ﻣﻧ�ﻪ‪ ،‬ﺇﻻ ﻣ�ﺎ ﺷ�ﺎء ﷲ ﺃﻥ ﺗﺗ�ﺭﻙ ﺍﻟﻌﻣ�ﻝ ﺑ�ﻪ ِﻣﻣﱠ�ﺎ‬
‫ﻧﻧﺳﺧﻪ‪.‬‬
‫)‪(36‬‬

‫ﻭﻋﻠﻰ ﻫﺫﻳﻥ ﺍﻟﻘﻭﻟﻳﻥ ﻓ�ﻼ ﺗﻌﻠ�ﻕ ﻷﺻ�ﺣﺎﺏ ﺗﻠ�ﻙ ﺍﻟﺷ�ﺑﻬﺔ ِﺑﻬ�ﺫﻩ ﺍﻵﻳ�ﺎﺕ‪ ،‬ﺇﺫ ﻻ ﻳﻔﻬ�ﻡ ﻣﻧﻬ�ﺎ ﺃﻥ‬
‫ﺍﻟﻧﺑﻲ ‪ ‬ﻗﺩ ﻧﺳﻲ ﺣﺭ ًﻓﺎ ﻭﺍ ً‬
‫ﺣﺩﺍ ِﻣﻣﱠﺎ ﺃﻣﺭ ﺑﺗﺑﻠﻳﻐﻪ‪.‬‬
‫ﻭﺍﻟﺟﻭﺍﺏ ﻋﻣﺎ ﺯﻋﻣﻭﻩ ﻓﻲ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺷﺭﻳﻑ‪:‬‬
‫ﻙ ﻓ�ﻲ ﺍﻷﺻ�ﻝ‬ ‫ً‬
‫ﺣﺟ�ﺔ ﻟﻬ�ﻡ ﻓﻳﻣ�ﺎ ﺯﻋﻣ�ﻭﺍ ﻣ�ﻥ ﺍﻟﺷ� ّ‬ ‫ﺃﻭﻻ‪ :‬ﺃﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺫﻱ ﺃﻭﺭﺩﻭﻩ ﻻ ﻳﻧﻬﺽ‬

‫‪23‬‬
‫ﺍﻟ��ﺫﻱ ﻗﺎﻣ��ﺕ ﻋﻠﻳ��ﻪ ﻛﺗﺎﺑ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﻭﺟﻣﻌ��ﻪ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻵﻳ��ﺎﺕ ﺍﻟﺗ��ﻲ ﺃﻧﺳ��ﻳﻬﺎ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﺛ��ﻡ ﺫﻛﺭﻫ��ﺎ‬
‫ﻛﺎﻧﺕ ﻣﻛﺗﻭﺑ�ﺔ ﺑ�ﻳﻥ ﻳ�ﺩﻱ ﺍﻟﻧﺑ�ﻲ ‪ ، ‬ﻭﻛﺎﻧ�ﺕ ﻣﺣﻔﻭﻅ�ﺔ ﻓ�ﻲ ﺻ�ﺩﻭﺭ ﺃﺻ�ﺣﺎﺑﻪ ﺍﻟ�ﺫﻳﻥ ﺗﻠﻘﻭﻫ�ﺎ‬
‫ﻋﻧﻪ‪ ،‬ﻭﺍﻟﺫﻳﻥ ﺑﻠﻎ ﻋﺩﺩﻫﻡ ﻣﺑﻠﻎ ﺍﻟﺗﻭﺍﺗﺭ‪ -‬ﻭﺍﻟﺫﻳﻥ ﻣ�ﻧﻬﻡ ﻫ�ﺫﺍ ﺍﻟ�ﺫﻱ ﺫ ﱠﻛ َ�ﺭﻩ‪ ،‬ﻭﺇﻧﻣ�ﺎ ﻏﺎﻳ�ﺔ ﻣ�ﺎ ﻓﻳ�ﻪ‬
‫ﺍﻟﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻗﺭﺍءﺓ ﺫﻟﻙ ﺍﻟﺭﺟﻝ ﺫﻛﺭﺕ ﺍﻟﻧﺑﻲﱠ ‪ ‬ﺑﺎﻵﻳﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻗﺩ ﺃُﻧﺳ�ﻳﻬﺎ‪ ،‬ﺃﻭ ﺃﺳ�ﻘﻁﻬﺎ‬
‫ﻧﺳﻳﺎ ًﻧﺎ‪ ،‬ﻭﻟﻳﺱ ﻓﻲ ﺍﻟﺧﺑﺭ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﻫﺫﻩ ﺍﻵﻳﺎﺕ ﻟﻡ ﺗﻛﻥ ِﻣﻣﱠﺎ ﻛﺗﺑﻪ ﻛ ﱠﺗﺎﺏ ﺍﻟﻭﺣﻲ‪ ،‬ﻭﻻ ﻣ�ﺎ‬
‫)‪(37‬‬
‫ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﻛﺎﻧﻭﺍ ﻧﺳﻭﻫﺎ ﺟﻣﻳﻌًﺎ‪ ،‬ﺣﺗﻰ ﻳﺧﺎﻑ ﻋﻠﻳﻬﺎ ﺍﻟﺿﻳﺎﻉ‪.‬‬
‫ﺛﺎﻧﻳًﺎ‪ :‬ﺃﻥ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺣﺩﻳﺙ ﻻ ﺗﻔﻳﺩ ﺃﻥ ﻫﺫﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺗﻲ ﺳﻣﻌﻬﺎ ﺍﻟﺭﺳﻭﻝ ﻣ�ﻥ ﺃﺣ�ﺩ ﺃﺻ�ﺣﺎﺑﻪ‬
‫ً‬
‫ﺟﻣﻠ�ﺔ‪ ،‬ﺑ�ﻝ ﻏﺎﻳ�ﺔ ﻣ�ﺎ ﺗﻔﻳ�ﺩﻩ ﺃ ﱠﻧﻬ�ﺎ ﻛﺎﻧ�ﺕ ﻏﺎﺋﺑ�ﺔ ﻋﻧ�ﻪ ﺛ�ﻡ‬ ‫ﻛﺎﻧﺕ ﻗﺩ ﺍﻧﻣﺣﺕ ﻣﻥ ﺫﻫﻧ�ﻪ ﺍﻟﺷ�ﺭﻳﻑ‬
‫ﺫﻛﺭﻫﺎ ﻭﺣﺿﺭﺕ ﻓﻲ ﺫﻫﻧﻪ ﺑﻘﺭﺍءﺓ ﺻﺎﺣﺑﻪ‪ ،‬ﻭﻟﻳﺱ ﻏﻳﺑﺔ ﺍﻟﺷ�ﻲء ﻋ�ﻥ ﺍﻟ�ﺫﻫﻥ ﻛﻣﺣ�ﻭﻩ ﻣﻧ�ﻪ‪،‬‬
‫ﻓﺎﻟﻧﺳﻳﺎﻥ ﻫﻧﺎ ﺑﺳﺑﺏ ﺍﺷﺗﻐﺎﻝ ﺍﻟﺫﻫﻥ ﺑﻐﻳﺭﻩ‪ ،‬ﺃﻣﺎ ﺍﻟﻧﺳﻳﺎﻥ ﺍﻟﺗﺎﻡ ﻓﻬﻭ ﻣﺳﺗﺣﻳﻝ ﻋﻠ�ﻰ ﺍﻟﻧﺑ�ﻲ ‪ ‬؛‬
‫)‪(38‬‬
‫ﻹﺧﻼﻟﻪ ﺑﻭﻅﻳﻔﺔ ﺍﻟﺭﺳﺎﻟﺔ ﻭﺍﻟﺗﺑﻠﻳﻎ‪.‬‬
‫ُ‬
‫ﺍﻟﺣ�ﺎﻓﻅ ﺑ�ﺎﻟﻘﺭﺁﻥ‪ ،‬ﺍﻟ�ﺫﻱ‬ ‫ْ‬
‫ﺍﻟﻌ�ﺎﻟﻡ‬ ‫ﺍﻟﻘﺩﺭ ﺍﻟﺫﻱ ﻳﻧﺳﺎﻩ‬
‫َ‬ ‫ﻗﺎﻝ ﺍﻟﺑﺎﻗﻼﻧﻲ)‪ (39‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺃﻧﻪ ﻳﻧﺳﻰ‬
‫ُﻧﺳﺏ ﺻﺎﺣﺑﻪ ﺇﻟﻰ ﺑﻼﺩﺓٍ‪ ،‬ﻓﺈﻥ ﺫﻟﻙ ﺟﺎﺋﺯ ﺑﻌ�ﺩ ﺃﺩﺍﺋ�ﻪ ﻭﺑﻼﻏ�ﻪ‪ ،‬ﻭﺍﻟ�ﺫﻱ ﻳ�ﺩﻝ ﻋﻠ�ﻰ ﺟ�ﻭﺍﺯﻩ‬
‫ﻻﻳ َ‬
‫ﺃﻧﻪ ﻏﻳﺭ ﻣﻔﺳ ٍﺩ ﻟﻪ‪ ،‬ﻭﻻ ﻗ�ﺎﺩﺡ ﻓ�ﻲ ﺁﻳﺎﺗ�ﻪ‪ ،‬ﻭﻻ ﻣﻔﺳ�ﺩ ﻟﻛﻣ�ﺎﻝ ﺻ�ﻔﺎﺗﻪ‪ ،‬ﻭﻻ ﻣﺳ�ﻘﻁ ﻟﻘ�ﺩﺭﻩ‪ ،‬ﻭﻻ‬
‫)‪(40‬‬
‫ﻣﻌﺭﺽ ﺑﺗﻬﻣﺗﻪ‪.‬‬
‫ٍ‬ ‫ﻣﻧﺯﻝ ﻟﻪ ﻋﻧﻪ‪ ،‬ﻭﻻ‬
‫ﺛﺎﻟﺛﺎ‪ :‬ﺃﻥ ﻗﻭﻟﻪ ‪ ) : ‬ﺃﺳ�ﻘﻁﺗﻬﺎ ( ﻣﻔﺳ�ﺭﺓٌ ﺑﻘﻭﻟ�ﻪ ﻓ�ﻲ ﺍﻟﺭﻭﺍﻳ�ﺔ ﺍﻷﺧ�ﺭﻯ‪ ) :‬ﺃ ُ ْﻧﺳِ �ﻳ ُﺗﻬﺎ (‪ ،‬ﻓ�ﺩﻝ‬
‫ً‬
‫ﻋﻠ�ﻰ ﺃﻧ�ﻪ ‪ ‬ﺃﺳ��ﻘﻁﻬﺎ ﻧﺳ�ﻳﺎ ًﻧﺎ ﻻ ﻋﻣ� ًﺩﺍ‪ ،‬ﻓ��ﻼ ﻣﺣ�ﻝ ﻟﻣ��ﺎ ﺃﻭﺭﺩﻭﻩ ﻣ�ﻥ ﺃﻧ�ﻪ ‪ ‬ﻗ��ﺩ ﻳﻛ�ﻭﻥ ﺃﺳ��ﻘﻁ‬
‫ﻋ ً‬
‫ﻣﺩﺍ ﺑﻌﺽ ﺁﻳﺎﺕ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻧﻭﻭﻱ‪ :‬ﻗﻭﻟﻪ ‪" : ‬ﻛﻧﺕ ﺃ ُ ْﻧﺳِ ﻳ ُﺗﻬﺎ" ﺩﻟﻳﻝ ﻋﻠ�ﻰ ﺟ�ﻭﺍﺯ ﺍﻟﻧﺳ�ﻳﺎﻥ ﻋﻠﻳ�ﻪ ‪ ‬ﻓﻳﻣ�ﺎ ﻗ�ﺩ ﺑﻠﱠﻐ�ﻪ‬
‫)‪(41‬‬
‫ﺇﻟﻰ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﺗﺭﺩ ﻫﻧﺎ ﻣﺳﺄﻟﺔ ﻭﻗﻭﻉ ﺍﻟﻧﺳﻳﺎﻥ ﻣﻥ ﺍﻟﻧﺑﻲ ‪ ، ‬ﻭﻫﻲ ﺍ ْﻟﻣﺳﺄﻟﺔ ﺍﻵﺗﻳﺔ‪.‬‬
‫ﻣﺴﺄﻟﺔ وﻗﻮع اﻟﻨﺴﻴﺎن ﻣﻦ اﻟﻨﺒﻲ ‪‬‬
‫ﻭﻗﻭﻉ ﺍﻟﻧﺳﻳﺎﻥ ﻣﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻳﻛﻭﻥ ﻋﻠﻰ ﻗﺳﻣﻳﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻭﻗﻭﻉ ﺍﻟﻧﺳﻳﺎﻥ ﻣﻧﻪ ‪ ‬ﻓﻳﻣﺎ ﻟﻳﺱ ﻁﺭﻳﻘﻪ ﺍﻟﺑﻼﻍ‪.‬‬
‫ﻓﻬﺫﺍ ﺟﺎﺋﺯ ﻣﻁﻠ ًﻘﺎ ﻟﻣﺎ ﺟُﺑﻝ ﻋﻠﻳﻪ ‪ ‬ﻣﻥ ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﺑﺷﺭﻳﺔ‪.‬‬

‫‪24‬‬
 ‫ﻭﺍﻟﺛﺎﻧﻲ‪ :‬ﻭﻗﻭﻉ ﺍﻟﻧﺳﻳﺎﻥ ﻣﻧﻪ ‪ ‬ﻓﻳﻣﺎ ﻁﺭﻳﻘﻪ ﺍﻟﺑﻼﻍ‪.‬‬
‫ﻭﻫﺫﺍ ﺟﺎﺋﺯ ﺑﺷﺭﻁﻳﻥ‪:‬‬
‫ﺍﻟﺷﺭﻁ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻘﻊ ﻣﻧﻪ ﺍﻟﻧﺳﻳﺎﻥ ﺑﻌ�ﺩ ﻣ�ﺎ ﻳﻘ�ﻊ ﻣﻧ�ﻪ ﺗﺑﻠﻳﻐ�ﻪ‪ ،‬ﻭﺃﻣ�ﺎ ﻗﺑ�ﻝ ﺗﺑﻠﻳﻐ�ﻪ ﻓ�ﻼ ﻳﺟ�ﻭﺯ‬
‫ﻋﻠﻳﻪ ﻓﻳﻪ ﺍﻟﻧﺳﻳﺎﻥ ﺃﺻﻼً‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻧﻭﻭﻱ ﻓﻲ ﺷﺭﺡ ﻗﻭﻟﻪ ‪" : ‬ﻛﻧﺕ ﺃ ُ ْﻧﺳِ ﻳ ُﺗﻬﺎ"‪ :‬ﺩﻟﻳﻝ ﻋﻠﻰ ﺟﻭﺍﺯ ﺍﻟﻧﺳﻳﺎﻥ ﻋﻠﻳ�ﻪ ‪ ‬ﻓﻳﻣ�ﺎ‬
‫)‪(42‬‬
‫ﻗﺩ ﺑﻠﱠﻐﻪ ﺇﻟﻰ ﺍﻷﻣﺔ‪.‬‬
‫ﺍﻟﺷ��ﺭﻁ ﺍﻟﺛ��ﺎﻧﻲ‪ :‬ﺃﻥ ﻻ ﻳﺳ �ﺗﻣﺭ ﻋﻠ��ﻰ ﻧﺳ��ﻳﺎﻧﻪ‪ ،‬ﺑ��ﻝ ﻳﺣﺻ��ﻝ ﻟ��ﻪ ﺗ��ﺫﻛﺭﻩ‪ :‬ﺇﻣ��ﺎ ﺑﻧﻔﺳ��ﻪ‪ ،‬ﻭﺇﻣ��ﺎ‬
‫)‪(43‬‬
‫ﺑﻐﻳﺭﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻳﺎﺽٌ )‪ - (44‬ﺭﺣﻣﻪ ﷲ‪ :‬ﺟﻣﻬﻭﺭ ْﺍﻟﻣﺣﻘﻘﻳﻥ ﻋﻠﻰ ﺟﻭﺍﺯ ﺍﻟﻧﺳﻳﺎﻥ ﻋﻠﻳ�ﻪ ‪‬‬
‫ﺍﺑﺗﺩﺍ ًء ﻓﻳﻣﺎ ﻟﻳﺱ ﻁﺭﻳﻘ�ﻪ ﺍﻟ�ﺑﻼﻍ‪ ،‬ﻭﺍﺧﺗﻠﻔ�ﻭﺍ ﻓﻳﻣ�ﺎ ﻁﺭﻳﻘ�ﻪ ﺍﻟ�ﺑﻼﻍ ﻭﺍﻟﺗﻌﻠ�ﻳﻡ‪ ،‬ﻭﻟﻛ�ﻥ ﻣ�ﻥ ﺟ�ﻭﺯ‬
‫)‪(45‬‬
‫ﻗﺎﻝ‪ :‬ﻻ ُﻳ َﻘﺭﱡ ﻋﻠﻳﻪ‪ ،‬ﺑﻝ ﻻ ﺑﺩ ﺃﻥ ﻳﺗﺫﻛﺭﻩ ﺃﻭ ﻳ َُﺫ ﱠﻛﺭﻩ‪.‬‬
‫ﻭﻧﺳﻳﺎﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﺷﻲء ِﻣﻣﱠﺎ ﻁﺭﻳﻘﻪ ﺍﻟﺑﻼﻍ ﻳﻛﻭﻥ ﻋﻠﻰ ﻗﺳﻣﻳﻥ ﺃﻳﺿًﺎ‪:‬‬
‫ﻗﺎﻝ ﺍﻹﺳﻣﺎﻋﻳﻠﻲ‪ (46):‬ﺍﻟﻧﺳﻳﺎﻥ ﻣﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﺷﻲء ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﻳﻛﻭﻥ ﻋﻠﻰ ﻗﺳﻣﻳﻥ‪:‬‬
‫ﺃﺣﺩﻫﻣﺎ‪ :‬ﻧﺳﻳﺎﻧﻪ ﺍﻟﺫﻱ ﻳﺗﺫﻛﺭﻩ ﻋﻥ ﻗﺭﺏٍ‪ ،‬ﻭﺫﻟ�ﻙ ﻗ�ﺎﺋﻡ ﺑﺎﻟﻁﺑ�ﺎﻉ ﺍﻟﺑﺷ�ﺭﻳﺔ‪ ،‬ﻭﻋﻠﻳ�ﻪ ﻳ�ﺩﻝ ﻗﻭﻟ�ﻪ‬
‫)‪(47‬‬
‫‪ ‬ﻓﻲ ﺣﺩﻳﺙ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻓﻲ ﺍﻟﺳﻬﻭ‪ :‬ﺇ ﱠﻧﻣﺎ ﺃﻧﺎ ﺑﺷ ٌﺭ ﻣﺛﻠﻛﻡ ﺃﻧﺳﻰ ﻛﻣﺎ ﺗﻧﺳﻭﻥ‪.‬‬
‫ﻭﻫﺫﺍ ﺍﻟﻘﺳﻡ ﻋ�ﺎﺭﺽٌ ﺳ�ﺭﻳﻊ ﺍﻟ�ﺯﻭﺍﻝ‪ ،‬ﻟﻅ�ﺎﻫﺭ ﻗﻭﻟ�ﻪ ‪ { : ‬ﺇِ ﱠﻧ�ﺎ َﻧﺣْ �ﻥُ َﻧ ﱠﺯ ْﻟ َﻧ�ﺎ ﱢ‬
‫ﺍﻟ�ﺫ ْﻛ َﺭ َﻭﺇِ ﱠﻧ�ﺎ َﻟ� ُﻪ‬
‫)‪(48‬‬
‫ﻭﻥ } ‪.‬‬ ‫َﻟ َﺣﺎﻓ ُ‬
‫ِﻅ َ‬
‫ﻭﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻥ ﻳﺭﻓﻌﻪ ﷲ ﻋﻥ ﻗﻠﺑﻪ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﻧﺳﺦ ﺗﻼﻭﺗﻪ‪ ،‬ﻭﻫﻭ ْﺍﻟﻣﺷﺎﺭ ﺇﻟﻳﻪ ﺑﺎﻻﺳﺗﺛﻧﺎء ﻓ�ﻲ‬
‫ﻧﺳﻰ! ﺇِﻻﱠ َﻣﺎ َﺷﺎ َء ﷲُ } ‪ (49)،‬ﻋﻠﻰ ﺑﻌﺽ ﺍﻷﻗﻭﺍﻝ‪.‬‬ ‫ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﺳ ُﻧ ْﻘ ِﺭ ُﺋ َ‬
‫ﻙ َﻓﻼَ َﺗ َ‬
‫)‪(51)(50‬‬
‫ﻧﺳ ْﺦ ِﻣﻥْ ﺁ َﻳ ٍﺔ ﺃَ ْﻭ ُﻧﻧﺳِ َﻬﺎ } ‪.‬‬
‫‪4TP‬‬
‫ﻭﻫﺫﺍ ﺍﻟﻘﺳﻡ ﺩﺍﺧﻝ ﻓﻲ ﻗﻭﻟﻪ ‪َ { : ‬ﻣﺎ َﻧ َ‬
‫ﻭﺯﻋ��ﻡ ﺑﻌ��ﺽ ﺍﻷﺻ��ﻭﻟﻳﻳﻥ ﻭﺑﻌ��ﺽ ﺍﻟﺻ��ﻭﻓﻳﺔ ﺃﻧ��ﻪ ﻻ ﻳﻘ��ﻊ ﻣﻧ��ﻪ ﺍﻟﻧﺳ��ﻳﺎﻥ ﻓ��ﻲ ﺷ��ﻲء ﺃﺻ�ﻼً‪،‬‬
‫)‪(52‬‬
‫ﻭﺇﻧﻣﺎ ﻳﻘﻊ ﻣﻧﻪ ﺻﻭﺭﺗﻪ‪ ،‬ﻟ َﻳﺳُﻥﱠ ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﻘﺎﺿ��ﻲ ﻋﻳ��ﺎﺽٌ ‪ :‬ﻭﻫ��ﺫﺍ ﺗﻧ��ﺎﻗﺽ ﻣ��ﺭﺩﻭ ٌﺩ‪ ،‬ﻭﻟ��ﻡ ﻳﻘ��ﻝ ِﺑﻬ��ﺫﺍ ﺃﺣ��ﺩ ِﻣ ﱠﻣ��ﻥ ﻳﻘﺗ��ﺩﻯ ﺑ��ﻪ‪ ،‬ﺇﻻ‬
‫ﺍﻷﺳﺗﺎﺫ ﺃﺑﻭ ْﺍﻟﻣﻅﻔﺭ ﺍﻹﺳﻔﺭﺍﻳﻳﻧﻲ)‪ (53‬ﻣﻥ ﺷﻳﻭﺧﻧـﺎ‪ ،‬ﻓﺈﻧﻪ ﻣﺎﻝ ﺇﻟﻳﻪ ﻭﺭﺟﺣ�ـﻪ‪ ،‬ﻭﻫ�ﻭ ﺿ�ﻌﻳﻑٌ‬
‫)‪(54‬‬
‫ﻣﺗﻧﺎﻗﺽ‪.‬‬

‫‪25‬‬
 ‫)‪ (29‬ﺳﻭﺭﺓ ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻵﻳﺔ ‪ ،6‬ﻭﺑﻌﺽ ﺍﻵﻳﺔ ‪.7‬‬
‫)‪ (30‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ ،‬ﺍﻧﻅﺭ ﺻ�ﺣﻳﺢ ﺍﻟﺑﺧ�ﺎﺭﻱ ﻣ�ﻊ ﺷ�ﺭﺣﻪ ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ )‪ (312/5‬ﻛﺗ�ﺎﺏ ﺍﻟﺷ�ﻬﺎﺩﺍﺕ ﺡ‪ ،2655 :‬ﻭ)‪-702/8‬‬

‫‪ (705‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺡ‪ ،5037،5038،5042:‬ﻭ)‪ (140/11‬ﻛﺗ�ﺎﺏ ﺍﻟ�ﺩﻋﻭﺍﺕ ﺡ‪ ،6335 :‬ﻭﺭﻭﺍﻩ ﻣﺳ�ﻠﻡ ﻓ�ﻲ ﺻ�ﺣﻳﺣﻪ‪ ،‬ﺻ�ﺣﻳﺢ‬

‫ﻣﺳﻠﻡ ﺑﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ ﻛﺗﺎﺏ ﺻﻼﺓ ْﺍﻟﻣﺳﺎﻓﺭﻳﻥ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺭ ﺑﺗﻌﻬﺩ ﺍﻟﻘﺭﺁﻥ )‪ ،(75/6‬ﻭﺃﺑﻭ ﺩﺍﻭﺩ ﻓﻲ ﺳ�ﻧﻧﻪ‪ :‬ﻛﺗ�ﺎﺏ ﺍﻟﺻ�ﻼﺓ ‪ -‬ﺑ�ﺎﺏ ﺭﻓ�ﻊ ﺍﻟﺻ�ﻭﺕ‬

‫ﺑﺎﻟﻘﺭﺍءﺓ ﻓﻲ ﺻﻼﺓ ﺍﻟﻠﻳﻝ )‪ (37/2‬ﺡ‪ ،1331 :‬ﻭﻓﻲ ﺃﻭﻝ ﻛﺗﺎﺏ ﺍﻟﺣﺭﻭﻑ ﻭﺍﻟﻘﺭﺍءﺍﺕ )‪ (31/4‬ﺡ‪.3970 :‬‬

‫)‪ (31‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،312‬ﻭﻓﺗﺢ ﺍﻟﻘﺩﻳﺭ )‪ ،(420/5‬ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ )‪.(500/4‬‬

‫)‪ (32‬ﺍﻟﺟﺎﻣﻊ ﻷﺣﻛﺎﻡ ﺍﻟﻘﺭﺁﻥ )‪.(14/20‬‬

‫)‪ (33‬ﻫﻭ ﺃﺑﻭ ﺯﻛﺭﻳﺎ ﻳﺣﻳﻰ ﺑﻥ ﺯﻳﺎﺩ ﺍﻷﺳﺩﻱ ﻣﻭﻻﻫﻡ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﺻﺎﺣﺏ ﺍﻟﺗﺻﺎﻧﻳﻑ‪ ،‬ﺇﻣﺎﻡ ﺍﻟﻧﺣﺎﺓ‪ ،‬ﻭﺻﺎﺣﺏ ﺍﻟﻛﺳﺎﺋﻲ‪ ،‬ﺗﻭﻓﻲ ﺑﻁﺭﻳﻕ ﺍﻟﺣﺞ ﺳﻧﺔ‬

‫‪207‬ﻫـ‪ .‬ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪ ،(118/1‬ﻭﺗﺫﻛﺭﺓ ﺍﻟﺣﻔﺎﻅ )‪.(372/1‬‬

‫)‪ (34‬ﻣﻌﺎﻧﻲ ﺍﻟﻘﺭﺁﻥ ﻟﻠﻔﺭﺍء )‪.(256/3‬‬

‫)‪ (35‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(268-267/1‬‬

‫)‪ (36‬ﺗﻔﺳﻳﺭ ﺍﻟﻁﺑﺭﻱ )‪ ،(154/30‬ﻭﻓﺗﺢ ﺍﻟﻘﺩﻳﺭ )‪ ،(422/5‬ﻭﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(702/8‬‬

‫)‪ (37‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(265/1‬‬

‫)‪ (38‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(266/1‬‬

‫)‪ (39‬ﻫﻭ ﺍﻟﻘﺎﺿﻲ ﻣﺣﻣﺩ ﺑﻥ ﺍﻟﻁﻳ�ﺏ ﺑ�ﻥ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺟﻌﻔ�ﺭ‪ ،‬ﺍﻹﻣ�ﺎﻡ ﺍﻟﻌﻼﻣ�ﺔ‪ ،‬ﺳ�ﻳﻑ ﺍﻟﺳ�ﻧﺔ ﻭﻟﺳ�ﺎﻥ ﺍﻷﻣ�ﺔ‪ْ ،‬ﺍﻟﻣ�ﺗﻛﻠﻡ ﻋﻠ�ﻰ ﻟﺳ�ﺎﻥ ﺃﻫ�ﻝ ﺍﻟﺣ�ﺩﻳﺙ‪،‬‬

‫ﺻﺎﺣﺏ ﺍﻟﺗﺻﺎﻧﻳﻑ‪ ،‬ﻭﻛﺎﻥ ﻳُﺿﺭﺏ ْﺍﻟﻣﺛﻝ ﺑﻔﻬﻣﻪ ﻭﺫﻛﺎﺋﻪ‪ ،‬ﻭﻛ�ﺎﻥ ﺛﻘ�ﺔ ﺇﻣﺎﻣً�ﺎ ﺑﺎﺭﻋً�ﺎ‪ .‬ﺻ�ﻧﻑ ﻓ�ﻲ ﺍﻟ�ﺭﺩ ﻋﻠ�ﻰ ﺍﻟﺭﺍﻓﺿ�ﺔ ْ‬
‫ﻭﺍﻟﻣﻌﺗﺯﻟ�ﺔ ﻭﻏﻳ�ﺭﻫﻡ ﻣ�ﻥ‬

‫ﺍﻟﻔﺭﻕ‪ ،‬ﻣﺎﺕ ﻓﻲ ﺫﻱ ﺍﻟﻘﻌﺩﺓ ﺳﻧﺔ ‪403‬ﻫـ ‪ .‬ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(190/17‬‬

‫)‪ (40‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.312‬‬

‫)‪ (41‬ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ ﻋﻠﻰ ﺻﺣﻳﺢ ﻣﺳﻠﻡ )‪.(76/6‬‬

‫)‪ (42‬ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ ﻋﻠﻰ ﺻﺣﻳﺢ ﻣﺳﻠﻡ )‪.(76/6‬‬

‫)‪ (43‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(703/8‬‬

‫)‪ (44‬ﺃﺑ��ﻭ ﺍﻟﻔﺿ��ﻝ ﻋﻳ��ﺎﺽ ﺑ��ﻥ ﻣﻭﺳ��ﻰ ﺑ��ﻥ ﻋﻳ��ﺎﺽ‪ ،‬ﺍﻹﻣ��ﺎﻡ ﺍﻟﻌﻼﻣ��ﺔ ﺍﻟﺣ��ﺎﻓﻅ ﺷ��ﻳﺦ ﺍﻹﺳ��ﻼﻡ‪ ،‬ﺍﺳ��ﺗﺑﺣﺭ ﻓ��ﻲ ﺍﻟﻌﻠ��ﻭﻡ‪ ،‬ﻭﺟﻣ��ﻊ ﻭﺃﻟ��ﻑ‪ ،‬ﻭﺳ��ﺎﺭﺕ‬

‫ﺑﺗﺻﺎﻧﻳﻔﻪ ﺍﻟﺭﻛﺑﺎﻥ‪ ،‬ﻭﻫﻭ ﺇﻣﺎﻡ ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﻭﻗﺗﻪ‪ ،‬ﻭﺃﻋﺭﻑ ﺍﻟﻧﺎﺱ ﺑﺎﻟﻧﺣﻭ ﻭﺍﻟﻠﻐﺔ ﻭﻛﻼﻡ ﺍﻟﻌﺭﺏ‪ ،‬ﻣﻥ ﻣﺅﻟﻔﺎﺗﻪ ﺍﻟﺷﻔﺎ ﺑﺗﻌﺭﻳﻑ ﺣﻘﻭﻕ ْﺍﻟﻣﺻ�ﻁﻔﻰ‪،‬‬

‫ﻭﻣﺷﺎﺭﻕ ﺍﻷﻧﻭﺍﺭ‪ .‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪544‬ﻫـ ‪ .‬ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(212/20‬‬

‫‪26‬‬
 ‫)‪ (45‬ﺍﻟﺷﻔﺎ ﺑﺗﻌﺭﻳﻑ ﺣﻘﻭﻕ ﺍ ْﻟﻣﺻﻁﻔﻰ )‪ ،(161/2‬ﻭﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ ﻋﻠﻰ ﺻﺣﻳﺢ ﻣﺳﻠﻡ )‪.(76/6‬‬

‫)‪ (46‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺍﻟﺣﺎﻓﻅ ﺍﻟﻔﻘﻳ�ﻪ ﺍﻟﺣﺟ�ﺔ ﺷ�ﻳﺦ ﺍﻹﺳ�ﻼﻡ‪ ،‬ﺃﺑ�ﻭ ﺑﻛ�ﺭ ﺃﺣﻣ�ﺩ ﺑ�ﻥ ﺇﺑ�ﺭﺍﻫﻳﻡ ﺑ�ﻥ ﺇﺳ�ﻣﺎﻋﻳﻝ ﺑ�ﻥ ﺍﻟﻌﺑ�ﺎﺱ ﺍﻹﺳ�ﻣﺎﻋﻳﻠﻲ ﺍﻟﺷ�ﺎﻓﻌﻲ‪ ،‬ﺻ�ﻧﻑ‬

‫ﺗﺻ��ﺎﻧﻳﻑ ﺗﺷ��ﻬﺩ ﻟ��ﻪ ﺑﺎﻹﻣﺎﻣ��ﺔ ﻓ��ﻲ ﺍﻟﻔﻘ��ﻪ ﻭﺍﻟﺣ��ﺩﻳﺙ‪ ،‬ﻭﻛ��ﺎﻥ ﻭﺍﺣ��ﺩ ﻋﺻ��ﺭﻩ‪ ،‬ﻭﺷ��ﻳﺦ ْﺍﻟﻣﺣ��ﺩﺛﻳﻥ ﻭﺍﻟﻔﻘﻬ��ﺎء‪ .‬ﺗ��ﻭﻓﻲ ﺳ��ﻧﺔ ‪ .371‬ﺳ��ﻳﺭ ﺃﻋ��ﻼﻡ ﺍﻟﻧ��ﺑﻼء‬

‫)‪.(292/16‬‬

‫)‪ (47‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ َﺑﺎﺏ ﺍﻟ ﱠﺗ َﻭﺟﱡ ِﻪ َﻧﺣْ َﻭ ْﺍﻟ ِﻘ ْﺑﻠَ ِﺔ َﺣﻳ ُ‬
‫ْﺙ َﻛ َ‬
‫ﺎﻥ‪ (600/1) .‬ﺡ ‪.401‬‬

‫)‪ (48‬ﺍﻵﻳﺔ ‪ 9‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺣﺟﺭ‪.‬‬

‫)‪ (49‬ﺍﻵﻳﺔ ‪ 6‬ﻭﺑﻌﺽ ﺍﻵﻳﺔ ‪ 7‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻷﻋﻠﻰ‪.‬‬

‫)‪ (50‬ﻣﻥ ﺍﻵﻳﺔ ‪ 106‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪.‬‬

‫)‪ (51‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(703/8‬‬

‫)‪ (52‬ﺍﻟﺷﻔﺎ ﺑﺗﻌﺭﻳﻑ ﺣﻘﻭﻕ ْﺍﻟﻣﺻﻁﻔﻰ )‪ ،(147/2‬ﻭ)‪.(161/2‬‬

‫)‪ (53‬ﻫﻭ ﺍﻟﻌﻼﻣﺔ ْﺍﻟﻣﻔﺗﻲ ﻁﺎﻫﺭ ﺑﻥ ﻣﺣﻣﺩ ﺍﻟﻁﻭﺳﻲ ﺍﻟﺷﺎﻓﻌﻲ‪ ،‬ﺻﺎﺣﺏ ﺍﻟﺗﻔﺳﻳﺭ ﺍﻟﻛﺑﻳﺭ‪ ،‬ﻛﺎﻥ ﺃﺣﺩ ﺍﻷﻋﻼﻡ‪ ،‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪471‬ﻫـ ‪ .‬ﺳ�ﻳﺭ ﺃﻋ�ﻼﻡ‬

‫ﺍﻟﻧﺑﻼء )‪.(401/18‬‬

‫)‪ (54‬ﺍﻟﺷﻔﺎ ﺑﺗﻌﺭﻳﻑ ﺣﻘﻭﻕ ْﺍﻟﻣﺻﻁﻔﻰ )‪ ،(164-163/2‬ﻭﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ ﻋﻠﻰ ﺻﺣﻳﺢ ﻣﺳﻠﻡ )‪.(77-76/6‬‬

‫‪27‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‬
‫ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﺻﺩﻭﺭ‬

‫ْﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‬

‫ﺃﺳﺎﻧﻳﺩ ﺍﻟﻘﺭﺍء ﺍﻟﻌﺷﺭﺓ ﺇﻟﻰ‬
‫ﺍﻟﺻﺣﺎﺑﺔ‬
‫ا ْﻟﻤﺒﺤﺚ اﻟﺮاﺑﻊ‪ :‬اﻟﺤﻔـﺎظ ﻣﻦ اﻟﺼﺤﺎﺑﺔ‬
‫ﻛﺎﻥ ﺃﺻ�ﺣﺎﺏ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻳﺣﻔﻅ�ﻭﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺑﺳ�ﻣﺎﻋﻪ ﻣﻧ�ﻪ‪ ،‬ﻓﻬ�ﺫﻩ ﺃﻡ ﻫﺷ�ﺎﻡ ﺑﻧ�ﺕ ﺣﺎﺭﺛ�ﺔ ﺍﺑ�ﻥ‬
‫ﺍﻟﻧﻌﻣﺎﻥ)‪ (55‬ﺗﺣﻔﻅ ﺳﻭﺭﺓ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﻓﻲ ﺭﺳﻭﻝ ﷲ ‪:‬‬
‫ﷲ ‪َ ‬ﻭﺍﺣِ� ًﺩﺍ‬
‫ُ�ﻭﻝ ِ‬ ‫ﺎﻥ َﺗ ﱡﻧﻭ ُﺭ َﻧ�ﺎ َﻭ َﺗ ﱡﻧ�ﻭ ُﺭ َﺭﺳ ِ‬‫ﺕ‪َ :‬ﻟ َﻘ ْﺩ َﻛ َ‬
‫ﺎﻥ َﻗﺎ َﻟ ْ‬ ‫ﺎﺭ َﺛ َﺔ ﺑ ِ‬
‫ْﻥ ﺍﻟ ﱡﻧﻌْ َﻣ ِ‬ ‫ﺕ َﺣ ِ‬ ‫َﻋﻥْ ﺃ ُ ﱢﻡ ِﻫ َﺷ ٍﺎﻡ ِﺑ ْﻧ ِ‬
‫ُﻭﻝ‬
‫ﺎﻥ َﺭﺳ ِ‬ ‫ﺁﻥ ْﺍﻟﻣ ِﺟﻳ ِﺩ } ‪ ،‬ﺇِﻻﱠ َﻋﻥْ ﻟ َِﺳ ِ‬
‫)‪(56‬‬
‫ﺕ { ﻕ َﻭ ْﺍﻟﻘُﺭْ ِ‬ ‫ﺽ َﺳ َﻧﺔٍ‪َ ،‬ﻭ َﻣﺎ ﺃَ َﺧ ْﺫ ُ‬ ‫ْﻥ ﺃَ ْﻭ َﺳ َﻧ ًﺔ َﻭ َﺑﻌْ َ‬ ‫َﺳ َﻧ َﺗﻳ ِ‬
‫ﺏ ﺍﻟ ﱠﻧ َ‬
‫ﺎﺱ‪.‬‬ ‫ﷲ ‪َ ، ‬ﻳ ْﻘ َﺭﺅُ َﻫﺎ ُﻛ ﱠﻝ َﻳ ْﻭ ِﻡ ُﺟﻣ َُﻌ ٍﺔ َﻋ َﻠﻰ ْﺍﻟﻣ ْﻧ َﺑ ِﺭ ﺇِ َﺫﺍ َﺧ َﻁ َ‬ ‫ِ‬
‫)‪(57‬‬

‫ﻭﻣﻊ ﺣﺭﺹ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﺍﻟﺷﺩﻳﺩ ﻋﻠﻰ ﺗﻠﻘﻲ ﺍﻟﻘﺭﺁﻥ ﻣﻧﻪ ﻭﺣﻔﻅﻪ ‪ -‬ﻛ�ﺎﻥ ‪ ‬ﻳﺷ�ﺟﻌﻬﻡ‬
‫ﻭﻳﺣﺛﻬﻡ ﻋﻠﻰ ﺗﻌﻠﱡﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺗﻌﻠﻳﻣﻪ‪:‬‬
‫َﻋﻥْ ﻋ ُْﺛ َﻣ َ‬
‫ﺎﻥ ‪َ ‬ﻋ ِﻥ ﺍﻟ ﱠﻧ ِﺑﻲﱢ ‪َ ‬ﻗﺎ َﻝ‪َ :‬ﺧ ْﻳ ُﺭ ُﻛ ْﻡ َﻣﻥْ َﺗ َﻌﻠﱠ َﻡ ْﺍﻟﻘُﺭْ َ‬
‫ﺁﻥ َﻭ َﻋﻠﱠ َﻣ ُﻪ‪.‬‬
‫)‪(58‬‬

‫ﻭﻛﺎﻥ ‪ ‬ﻳﺣﺭﺹ ﺃﻥ ﻳﺗﻌﻠﻡ ﻛﻝ ﻣﻥ ﺍﻟﺗﺣﻕ ﺑﺩﺍﺭ ﺍﻹﺳﻼﻡ ْ‬

‫ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻛﺎﻥ ﻳﺧﺗﺎﺭ ﻟﻬﻡ‬
‫ﻣﻥ ﻳﻌﻠﱢﻣﻬﻡ‪:‬‬
‫ﷲ ‪ُ ‬ﻳ ْﺷ� َﻐﻝُ‪َ ،‬ﻓ�ﺈِ َﺫﺍ َﻗ� ِﺩ َﻡ َﺭﺟُ� ٌﻝ ُﻣ َﻬ�ﺎ ِﺟ ٌﺭ َﻋ َﻠ�ﻰ‬‫ﺎﻥ َﺭﺳُ�ﻭ ُﻝ ِ‬ ‫َﻗﺎ َﻝ َﻛ َ‬
‫)‪(59‬‬
‫ﺕ‬
‫ْﻥ ﺍﻟﺻﱠﺎ ِﻣ ِ‬ ‫َﻋﻥْ ُﻋ َﺑﺎﺩَ َﺓ ﺑ ِ‬
‫ﷲ ‪ ‬ﺩَ َﻓ َﻌ ُﻪ ﺇِ َﻟﻰ َﺭﺟ ٍُﻝ ِﻣ ﱠﻧﺎ ُﻳ َﻌﻠﱢ ُﻣ ُﻪ ْﺍﻟﻘُﺭْ َ‬
‫ﺁﻥ‪.‬‬ ‫ُﻭﻝ ِ‬ ‫َﺭﺳ ِ‬
‫)‪(60‬‬

‫ﻭﻟﻘ��ﺩ ﺣﻔ��ﻅ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻣ��ﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ﺟﻣ��ﻊ ﻛﺑﻳ��ﺭ ﻳﺻ��ﻌﺏ ﺣﺻ��ﺭﻩ‪ ،‬ﻓﻘ��ﺩ ﺛﺑ��ﺕ ﻓ��ﻲ‬
‫ﺍﻟﺻﺣﻳﺣﻳﻥ ﺃﻧﻪ ﻗﺗﻝ ﻓﻲ ﺑﺋﺭ ﻣﻌﻭﻧﺔ)‪ (61‬ﺳﺑﻌﻭﻥ ﻣﻥ ﺍﻟﻘﺭﺍء‪:‬‬
‫ﺁﻥ‬‫�ﺙ َﻣ َﻌ َﻧ�ﺎ ِﺭ َﺟ�ﺎﻻً ﻳ َُﻌﻠﱢﻣُﻭ َﻧ�ﺎ ْﺍﻟﻘُ�ﺭْ َ‬ ‫ﺱ ‪َ ‬ﻗﺎ َﻝ‪َ :‬ﺟﺎ َء َﻧﺎﺱٌ ﺇِ َﻟﻰ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱢ ‪َ ‬ﻓ َﻘ�ﺎﻟُﻭﺍ‪ :‬ﺃَ ِﻥ ﺍ ْﺑ َﻌ ْ‬ ‫َﻋﻥْ ﺃَ َﻧ ِ‬
‫ﺁﻥ‪،‬‬‫ﻭﻥ ْﺍﻟﻘُ��ﺭْ َ‬ ‫�ﺎﺭ ُﻳ َﻘ��ﺎ ُﻝ َﻟ ُﻬ � ُﻡ ْﺍﻟﻘُ��ﺭﱠ ﺍءُ‪َ ،‬ﻳ ْﻘ� َ�ﺭﺅُ َ‬ ‫ﺻ� ِ‬ ‫ِﻳﻥ َﺭ ُﺟ��ﻼ ِﻣ� َ�ﻥ ﺍﻷَ ْﻧ َ‬ ‫�ﺙ ﺇِ َﻟ �ﻳ ِْﻬ ْﻡ َﺳ � ْﺑﻌ َ‬
‫َﻭﺍﻟ ﱡﺳ � ﱠﻧ َﺔ‪َ .‬ﻓ َﺑ َﻌ� َ‬
‫ﺿ��ﻌُﻭ َﻧ ُﻪ ﻓِ��ﻲ ْﺍﻟﻣﺳْ �� ِﺟﺩِ‪،‬‬ ‫��ﻭﻥ ِﺑ ْﺎﻟﻣ��ﺎ ِء َﻓ َﻳ َ‬ ‫��ﺎﺭ َﻳ ِﺟﻳ ُﺋ َ‬ ‫ْ��ﻝ َﻳ َﺗ َﻌﻠﱠﻣ َ‬
‫ُ��ﻭﻥ‪َ ،‬ﻭ َﻛ��ﺎ ُﻧﻭﺍ ِﺑﺎﻟ ﱠﻧ َﻬ ِ‬ ‫ُ��ﻭﻥ ِﺑﺎﻟﻠﱠﻳ ِ‬‫ﺍﺭﺳ َ‬ ‫َﻭ َﻳ َﺗﺩَ َ‬
‫�ﻝ ﺍﻟﺻﱡ� ﱠﻔ ِﺔ َﻭﻟ ِْﻠﻔُ َﻘ َ�ﺭﺍ ِء َﻓ َﺑ َﻌ� َﺛ ُﻬ ُﻡ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱡ ‪ ‬ﺇِ َﻟ�ﻳ ِْﻬ ْﻡ‬ ‫ﺍﻟﻁ َﻌ�ﺎ َﻡ ﻷَﻫْ ِ‬
‫ُﻭﻥ ِﺑ� ِﻪ ﱠ‬ ‫ُﻭﻥ َﻓ َﻳ ِﺑﻳﻌُﻭ َﻧ ُﻪ َﻭ َﻳ ْﺷ� َﺗﺭ َ‬
‫َﻭ َﻳﺣْ َﺗﻁِ ﺑ َ‬

‫‪28‬‬
 ‫)‪(62‬‬
‫َﻓ َﻌ َﺭﺿُﻭﺍ َﻟ ُﻬ ْﻡ َﻓ َﻘ َﺗﻠُﻭ ُﻫ ْﻡ‪.‬‬
‫ﻭﺭﻭﻱ ﺃﻧﻪ ﻗﺗﻝ ﻓﻲ ﻭﻗﻌﺔ ﺍﻟﻳﻣﺎﻣﺔ)‪ (63‬ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻘ�ﺭﺍء‪ ،‬ﻭﻳ�ﺩﻝ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﻗ�ﻭﻝ ُﻋ َﻣ َ�ﺭ ‪: ‬‬
‫ﺁﻥ َﻭﺇِ ﱢﻧ��ﻲ ﺃَ ْﺧ َﺷ��ﻰ ﺃَﻥْ َﻳﺳْ � َﺗﺣِﺭﱠ ْﺍﻟ َﻘ ْﺗ � ُﻝ ِﺑ� ْ‬
‫�ﺎﻟﻘُﺭﱠ ﺍ ِء‬ ‫ﺇِﻥﱠ ْﺍﻟ َﻘ ْﺗ � َﻝ َﻗ � ِﺩ ﺍﺳْ � َﺗ َﺣﺭﱠ َﻳ� ْ�ﻭ َﻡ ْﺍﻟ َﻳ َﻣﺎ َﻣ � ِﺔ ِﺑﻘُ��ﺭﱠ ﺍ ِء ْﺍﻟﻘُ��ﺭْ ِ‬
‫ِﺑ ْﺎﻟ َ‬
‫ﻣﻭﺍﻁِ ِﻥ‪.‬‬
‫)‪(64‬‬

‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﻓﻲ ﺍﻟﻔﺗﺢ‪ :‬ﻭﻫﺫﺍ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﻛﺛﻳﺭً ﺍ ِﻣﻣﱠﻥ ﻗﺗﻝ ﻓﻲ ﻭﻗﻌﺔ ﺍﻟﻳﻣﺎﻣﺔ ﻛ�ﺎﻥ ﻗ�ﺩ ﺣﻔ�ﻅ‬
‫)‪(65‬‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻟﻛﻥ ﻳﻣﻛﻥ ﺃﻥ ﻳﻛﻭﻥ ْﺍﻟﻣﺭﺍﺩ ﺃﻥ ﻣﺟﻣﻭﻋﻬﻡ َﺟ َﻣ َﻌﻪُ‪ ،‬ﻻ ﺃﻥ ﻛﻝ ﻓﺭﺩ َﺟ َﻣ َﻌ ُﻪ‪.‬‬
‫ﻭﻗﺩ ﻋﺭﻑ ﻣﻥ ﻗﺭﺍء ﺍﻟﺻﺣﺎﺑﺔ ﻛﺛﻳﺭﻭﻥ‪ ،‬ﻣﻧﻬﻡ ﺍﻟﺧﻠﻔ�ﺎء ﺍﻷﺭﺑﻌ�ﺔ‪ ،‬ﻭﻁﻠﺣ�ﺔ‪ ،‬ﻭﺳ�ﻌﺩ ﺑ�ﻥ ﺃﺑ�ﻲ‬
‫ﻭﻗﺎﺹ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‪ ،‬ﻭﺣﺫﻳﻔ�ﺔ ﺑ�ﻥ ﺍﻟﻳﻣ�ﺎﻥ‪ ،‬ﻭﺃﺑ�ﻭ ﻣﻭﺳ�ﻰ ﺍﻷﺷ�ﻌﺭﻱ‪ ،‬ﻭﻣﻌ�ﺎﺫ ﺍﺑ�ﻥ‬
‫ﺟﺑ��ﻝ‪ ،‬ﻭﺃﺑ��ﻭ ﺯﻳ��ﺩ ﺍﻷﻧﺻ��ﺎﺭﻱ‪ ،‬ﻭﺳ� ْ‬
‫�ﺎﻟﻡ ﻣ��ﻭﻟﻰ ﺃﺑ��ﻲ ﺣﺫﻳﻔ��ﺔ‪ ،‬ﻭﻋﺑ��ﺩ ﷲ ﺑ��ﻥ ﻋﻣ��ﺭ‪ ،‬ﻭﻋﻘﺑ��ﺔ ﺑ��ﻥ‬
‫ﻋﺎﻣﺭ‪ (66)،‬ﻭﺃﺑﻭ ﺃﻳﻭﺏ ﺍﻷﻧﺻﺎﺭﻱ‪ ،‬ﻭﻋﺑﺎﺩﺓ ﺑﻥ ﺍﻟﺻﺎﻣﺕ‪ ،‬ﻭﻣ َُﺟﻣﱢﻊ ﺑﻥ ﺟﺎﺭﻳﺔ‪ ،‬ﻭﻓﺿﺎﻟﺔ ﺑ�ﻥ‬
‫�ﺎﺭﻱﱢ ‪ ،‬ﻭﻋﺑ�ﺩ ﷲ ﺑ�ﻥ‬ ‫ﺙ ﺍﻷَ ْﻧ َ‬
‫ﺻ ِ‬ ‫ْ�ﻥ ْﺍﻟ َﺣ�ﺎﺭ ِ‬
‫ﷲﺑ ِ‬ ‫ﻋﺑﻳﺩ‪ ،‬ﻭﻣﺳﻠﻣﺔ ﺑﻥ ﻣﺧﻠﺩ‪ ،‬ﻭﺃ ُ ﱢﻡ َﻭ َﺭ َﻗ َﺔ ِﺑ ْﻧ� ِ‬
‫ﺕ َﻋﺑْ� ِﺩ ِ‬
‫ﻋﺑ��ﺎﺱ‪ ،‬ﻭﺃﺑ��ﻭ ﻫﺭﻳ��ﺭﺓ‪ ،‬ﻭﻋﺑ��ﺩ ﷲ ﺑ��ﻥ ﺍﻟﺳ��ﺎﺋﺏ ﺑ��ﻥ ﺃﺑ��ﻲ ﺍﻟﺳ��ﺎﺋﺏ ْﺍﻟﻣﺧﺯﻭﻣ��ﻲ‪ ،‬ﻭﻋﺑ��ﺩ ﷲ ﺑ��ﻥ‬
‫)‪(67‬‬
‫ﻋﻳﺎﺵ ﺑﻥ ﺃﺑﻲ ﺭﺑﻳﻌﺔ ‪. ‬ـ‬
‫ﷲ ﺑ َْﻥ َﻣﺳْ ﻌُﻭ ٍﺩ ﻓﻘ�ﺎ َﻝ‪ :‬ﻻَ ﺃَ َﺯﺍ ُﻝ ﺃُﺣﺑﱡ� ُﻪ ؛ َﺳ� ِﻣﻌْ ُ‬
‫ﺕ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱠ‬ ‫ﷲ ﺑْﻥُ َﻋﻣْ ٍﺭﻭ ﺃﻧﻪ َﺫ َﻛ َﺭ َﻋﺑْﺩَ ِ‬ ‫ﻓ َﻌﻥْ َﻋ ْﺑ ِﺩ ِ‬
‫ْﻥ َﺟ َﺑ ٍﻝ‪َ ،‬ﻭﺃ ُ َﺑ�ﻲﱢ‬
‫ْﻥ َﻣﺳْ ﻌُﻭﺩٍ‪َ ،‬ﻭ َﺳ ْﺎﻟﻡ‪َ ،‬ﻭﻣ َُﻌﺎ ِﺫ ﺑ ِ‬
‫ﷲﺑ ِ‬ ‫ﺁﻥ ِﻣﻥْ ﺃَﺭْ َﺑ َﻌ ٍﺔ‪ِ :‬ﻣﻥْ َﻋ ْﺑ ِﺩ ِ‬
‫‪َ ‬ﻳﻘُﻭ ُﻝ‪ُ :‬ﺧ ُﺫﻭﺍ ْﺍﻟﻘُﺭْ َ‬
‫)‪(68‬‬
‫ﺏ‪.‬‬ ‫ْﻥ َﻛﻌْ ٍ‬ ‫ﺑ ِ‬
‫ﺕ ِﻣ��ﻥْ ِﻓ��ﻲ‬ ‫ﷲ َﻟ َﻘ� ْ�ﺩ ﺃَ َﺧ� ْ�ﺫ ُ‬
‫ﷲ ْﺑ��ﻥُ َﻣﺳْ �ﻌُﻭ ٍﺩ َﻓ َﻘ��ﺎ َﻝ‪َ :‬ﻭ ِ‬ ‫�ﻥ َﺳ � َﻠ َﻣ َﺔ َﻗ��ﺎ َﻝ َﺧ َﻁ َﺑ َﻧ��ﺎ َﻋ ْﺑ � ُﺩ ِ‬ ‫ِﻳﻕ ْﺑ� ِ‬ ‫ﻭﻋ��ﻥ َﺷ �ﻘ ِ‬
‫)‪(69‬‬
‫ُﻭﺭ ًﺓ‪.‬‬
‫ِﻳﻥ ﺳ َ‬ ‫ﷲ ‪ِ ‬ﺑﺿْ ﻌًﺎ َﻭ َﺳ ْﺑﻌ َ‬ ‫ُﻭﻝ ِ‬ ‫َﺭﺳ ِ‬
‫ﷲ ‪ ‬؟ َﻗ�ﺎ َﻝ‬ ‫ﺁﻥ َﻋ َﻠ�ﻰ َﻋﻬْ� ِﺩ َﺭﺳ ِ‬ ‫ْ�ﻥ َﻣﺎﻟِ�ﻙٍ َﻣ�ﻥْ َﺟ َﻣ َ�ﻊ ْﺍﻟﻘُ�ﺭْ َ‬ ‫ﻭﻋﻥ َﻗ َﺗﺎﺩَ ﺓ َﻗﺎ َﻝ‪ :‬ﻗُ ْﻠ ُ َ‬
‫ُ�ﻭﻝ ِ‬ ‫�ﺱ ﺑ ِ‬ ‫ﺕ ﻷ َﻧ ِ‬
‫ﺕ َﻭ َﺭ ُﺟ � ٌﻝ ِﻣ� َ�ﻥ‬ ‫�ﻝ َﻭ َﺯ ْﻳ � ُﺩ ْﺑ��ﻥُ َﺛ ِﺎﺑ � ٍ‬ ‫ﺏ َﻭ ُﻣ َﻌ� ُ‬
‫�ﺎﺫ ْﺑ��ﻥُ َﺟ َﺑ� ٍ‬ ‫�ﺎﺭ‪ :‬ﺃ ُ َﺑ��ﻲﱡ ْﺑ��ﻥُ َﻛﻌْ � ٍ‬ ‫ﺻ� ِ‬‫ﺃَﺭْ َﺑ َﻌ� ٌ�ﺔ ُﻛﻠﱡ ُﻬ � ْﻡ ِﻣ� َ�ﻥ ﺍﻷَ ْﻧ َ‬
‫ﺻﺎﺭ)‪ُ (70‬ﻳ ْﻛ َﻧﻰ ﺃَ َﺑﺎ َﺯ ْﻳ ٍﺩ‪ .‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃَﺑُﻭ ﺍﻟ ﱠﺩﺭْ ﺩَ ﺍ ِء ﻣﻛﺎﻥ ﺃ ُ‬ ‫َ‬
‫ﺏ‪.‬‬ ‫ْﻥ َﻛﻌْ ٍ‬ ‫ﺑ‬ ‫ﻲﱢ‬ ‫ﺑ‬
‫َ‬ ‫ﺍﻷ ْﻧ َ ِ‬
‫)‪(71‬‬
‫ِ‬
‫ﺁﻥ َﻭ َﻛ َ‬
‫�ﺎﻥ‬ ‫ﺕ ْﺍﻟﻘُ�ﺭْ َ‬ ‫ﺕ َﻗ ْ�ﺩ َﺟ َﻣ َﻌ� ِ‬ ‫ﺎﺭﻱﱢ )‪َ (72‬ﻭ َﻛﺎ َﻧ ْ‬ ‫ﺻ ِ‬ ‫ﺙ ﺍﻷَ ْﻧ َ‬ ‫ﺎﺭ ِ‬ ‫ْﻥ ْﺍﻟ َﺣ ِ‬ ‫ﷲﺑ ِ‬ ‫ﺕ َﻋ ْﺑ ِﺩ ِ‬ ‫ﻭ َﻋﻥْ ﺃ ُ ﱢﻡ َﻭ َﺭ َﻗ َﺔ ِﺑ ْﻧ ِ‬
‫َ‬ ‫ﺎﻥ َﻟ َﻬﺎ ﻣ َُﺅ ﱢﺫﻥٌ ‪َ ،‬ﻭ َﻛﺎ َﻧ ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺕ َﺗﺅُ ّﻡ◌ُ ﺃﻫْ َﻝ َﺩ ِ‬
‫ﺍﺭ َﻫﺎ‪.‬‬ ‫ﺍﺭ َﻫﺎ‪َ ،‬ﻭ َﻛ َ‬ ‫ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪َ ‬ﻗ ْﺩ ﺃ َﻣ َﺭ َﻫﺎ ﺃﻥْ َﺗﺅُ ﱠﻡ ﺃﻫْ َﻝ ﺩَ ِ‬
‫)‪(73‬‬

‫ﺛﻡ ﺩﺍﺭﺕ ﺃﺳﺎﻧﻳﺩ ﺍﻟﻘﺭﺍء ﺍﻟﻌﺷﺭﺓ ﻋﻠﻰ ﺛﻣﺎﻧﻳﺔ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ )‪ (74‬ﻫﻡ‪:‬‬

‫‪ - 1‬ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪.‬‬

‫‪29‬‬
 ‫‪ - 2‬ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪.‬‬
‫‪ - 3‬ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ‪.‬‬
‫‪ - 4‬ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ‪.‬‬
‫‪- 5‬ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪.‬‬
‫‪ - 6‬ﺃﺑﻭ ﻣﻭﺳﻰ ﺍﻷﺷﻌﺭﻱ‪.‬‬
‫)‪(75‬‬
‫‪ - 7‬ﺃﺑﻭ ﺍﻟﺩﺭﺩﺍء‪.‬‬
‫‪ - 8‬ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ‪.‬‬
‫أﺳﺎﻧﻴﺪ اﻟﻘﺮاء اﻟﻌﺸﺮة إﻟﻰ اﻟﺼﺤﺎﺑﺔ‬
‫ﺃﺫﻛﺭ ﻫﻧﺎ َﻣﻥ ﺗﺻﻝ ﺇﻟﻳﻪ ﺃﺳﺎﻧﻳﺩ ﺍﻟﻘﺭﺍء ﺍﻟﻌﺷﺭﺓ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪:‬‬
‫)‪(76‬‬
‫‪ - 1‬ﻗﺭﺍءﺓ ﻧﺎﻓﻊ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ْﺍﻟﻣﺩﻧﻲ‪:‬‬
‫ﻋﻥ ﺳﺗﺔ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﻫﻡ‪ :‬ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ‪ ،‬ﻭﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﺃﺑﻲ ﺑﻥ ﻛﻌﺏ‪ ،‬ﻭﻋﺑﺩ ﷲ‬
‫)‪(77‬‬
‫ﺑﻥ ﻋﺑﺎﺱ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻋﻳﺎﺵ‪ ،‬ﻭﺃﺑﻲ ﻫﺭﻳﺭﺓ‪.‬‬
‫)‪(78‬‬
‫‪ - 2‬ﻗﺭﺍءﺓ ﻋﺑﺩ ﷲ ﺑﻥ ﻛﺛﻳﺭ ْﺍﻟﻣﻛﻲ‪:‬‬
‫ﻋﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ‪ ،‬ﻭﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﺃﺑﻲ ﺑﻥ ﻛﻌ�ﺏ‪ ،‬ﻭﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻋﺑ�ﺎﺱ‪ ،‬ﻭﻋﺑ�ﺩ ﷲ‬
‫)‪(79‬‬
‫ﺑﻥ ﺍﻟﺳﺎﺋﺏ‪.‬‬
‫)‪(80‬‬
‫‪ - 3‬ﻗﺭﺍءﺓ ﺃﺑﻲ ﻋﻣﺭﻭ ﺍﻟﺑﺻﺭﻱ‪:‬‬
‫ﻋﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ‪ ،‬ﻭﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‪،‬‬
‫ﻭﺃﺑﻲ ﻣﻭﺳﻰ ﺍﻷﺷﻌﺭﻱ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻋﺑﺎﺱ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻋﻳﺎﺵ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑ�ﻥ ﺍﻟﺳ�ﺎﺋﺏ‪،‬‬
‫)‪(81‬‬
‫ﻭﺃﺑﻲ ﺑﻥ ﻛﻌﺏ‪ ،‬ﻭﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﺃﺑﻲ ﻫﺭﻳﺭﺓ‪.‬‬
‫)‪(82‬‬
‫‪ - 4‬ﻗﺭﺍءﺓ ﻋﺑﺩ ﷲ ﺑﻥ ﻋﺎﻣﺭ ﺍﻟﺷﺎﻣﻲ‪:‬‬
‫)‪(83‬‬
‫ﻋﻥ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﺃﺑﻲ ﺍﻟﺩﺭﺩﺍء‪.‬‬
‫)‪(84‬‬
‫‪ - 5‬ﻗﺭﺍءﺓ ﻋﺎﺻﻡ ﺑﻥ ﺃﺑﻲ ﺍﻟﻧﺟﻭﺩ‪:‬‬
‫ﻋﻥ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻭﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﺃﺑﻲ‬
‫)‪(85‬‬
‫ﺑﻥ ﻛﻌﺏ‪.‬‬
‫)‪(86‬‬
‫‪ - 6‬ﻗﺭﺍءﺓ ﺣﻣﺯﺓ ﺑﻥ ﺣﺑﻳﺏ ﺍﻟﺯﻳﺎﺕ‪:‬‬

‫‪30‬‬
‫ﻋﻥ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﺃﺑﻲ ﺑﻥ ﻛﻌ�ﺏ‪ ،‬ﻭﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ‪ ،‬ﻭﻋﺑ�ﺩ ﷲ‬
‫)‪(87‬‬
‫ﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻭﺍﻟﺣﺳﻳﻥ ﺑﻥ ﻋﻠﻰ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪.‬‬
‫)‪(88‬‬
‫‪ - 7‬ﻗﺭﺍءﺓ ﻋﻠﻲ ﺑﻥ ﺣﻣﺯﺓ ﺍﻟﻛﺳﺎﺋﻲ‪:‬‬
‫ﻋﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ‪ ،‬ﻭﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﺃﺑﻲ ﺑ�ﻥ ﻛﻌ�ﺏ‪ ،‬ﻭﺯﻳ�ﺩ‬
‫ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻋﺑﺎﺱ‪ ،‬ﻭﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻋﻳ�ﺎﺵ‪ ،‬ﻭﺃﺑ�ﻲ ﻫﺭﻳ�ﺭﺓ‪،‬‬
‫)‪(89‬‬
‫ﻭﺍﻟﺣﺳﻳﻥ ﺑﻥ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪.‬‬
‫)‪(90‬‬
‫‪ - 8‬ﻗﺭﺍءﺓ ﺃﺑﻲ ﺟﻌﻔﺭ ﻳﺯﻳﺩ ﺑﻥ ﺍﻟﻘﻌﻘﺎﻉ‪:‬‬
‫)‪(91‬‬
‫ﻋﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﺃﺑﻲ ﺑﻥ ﻛﻌﺏ‪ ،‬ﻭﺍﺑﻥ ﻋﺑﺎﺱ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻋﻳﺎﺵ‪ ،‬ﻭﺃﺑﻲ ﻫﺭﻳﺭﺓ‪.‬‬
‫)‪(92‬‬
‫‪ - 9‬ﻗﺭﺍءﺓ ﻳﻌﻘﻭﺏ ﺑﻥ ﺇﺳﺣﺎﻕ ﺍﻟﺣﺿﺭﻣﻲ‪:‬‬
‫ﻋﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ‪ ،‬ﻭﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﺃﺑﻲ ﺑ�ﻥ ﻛﻌ�ﺏ‪ ،‬ﻭﺯﻳ�ﺩ‬
‫ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻭﺃﺑﻲ ﻣﻭﺳﻰ ﺍﻷﺷ�ﻌﺭﻱ‪ ،‬ﻭﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻋﺑ�ﺎﺱ‪ ،‬ﻭﻋﺑ�ﺩ ﷲ‬
‫)‪(93‬‬
‫ﺑﻥ ﻋﻳﺎﺵ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﺍﻟﺳﺎﺋﺏ‪ ،‬ﻭﺃﺑﻲ ﻫﺭﻳﺭﺓ‪.‬‬
‫)‪(94‬‬
‫‪ - 10‬ﻗﺭﺍءﺓ ﺧﻠﻑ ﺑﻥ ﻫﺷﺎﻡ ﺍﻟﺑﺯﺍﺭ‪:‬‬
‫ﻋﻥ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻭﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﺃﺑﻲ‬
‫)‪(95‬‬
‫ﺑﻥ ﻛﻌﺏ‪ ،‬ﻭﺍﻟﺣﺳﻳﻥ ﺑﻥ ﻋﻠﻰ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪.‬‬

‫)‪ (55‬ﻭﻗﻳﻝ ﺃﻡ ﻫﺎﺷﻡ‪ ،‬ﺻﺣﺎﺑﻳﺔ ﺃﻧﺻﺎﺭﻳﺔ ﻣﺷﻬﻭﺭﺓ‪ ،‬ﺭﻭﺕ ﺣ�ﺩﻳﺙ ﻗ�ﺭﺍءﺓ ﺳ�ﻭﺭﺓ ﻕ ﻋﻠ�ﻰ ْﺍﻟﻣﻧﺑ�ﺭ ﻳ�ﻭﻡ ﺍﻟﺟﻣﻌ�ﺔ‪ ،‬ﻭﻫ�ﻲ ﺃﺧ�ﺕ ﻋﻣ�ﺭﺓ ﺑﻧ�ﺕ ﻋﺑ�ﺩ‬
‫ﺍﻟﺭﺣﻣﻥ ﺍﻟﺭﺍﻭﻳﺔ ﻋﻥ ﻋﺎﺋﺷﺔ ﻷﻣﻬﺎ‪ .‬ﺃﺳﺩ ﺍﻟﻐﺎﺑﺔ ﻓﻲ ﻣﻌﺭﻓﺔ ﺍﻟﺻﺣﺎﺑﺔ )‪،(403/7‬ﻭ)‪ ،(406/7‬ﻭﺗﻘﺭﻳﺏ ﺍﻟﺗﻬﺫﻳﺏ ﺹ ‪ 759‬ﺗﺭﺟﻣﺔ ‪.8779‬‬

‫)‪ (56‬ﺍﻵﻳﺔ ‪ 1‬ﻣﻥ ﺳﻭﺭﺓ ﻕ‪.‬‬

‫)‪ (57‬ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﺍﻟﺟﻣﻌﺔ ﺑﺎﺏ ﺗﺧﻔﻳﻑ ﺍﻟﺻ�ﻼﺓ ﻭﺍﻟﺧﻁﺑ�ﺔ ﺡ‪ ،873 :‬ﺍﻧﻅ�ﺭ ﺻ�ﺣﻳﺢ ﻣﺳ�ﻠﻡ ﻣ�ﻊ ﺷ�ﺭﺡ ﺍﻟﻧ�ﻭﻭﻱ )‪،(162/6‬‬

‫ﻭﺍﻟﻧﺳﺎﺋﻲ ﻓﻲ ﺳﻧﻧﻪ‪ :‬ﻛﺗﺎﺏ ﺍﻟﺟﻣﻌﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺭﺍءﺓ ﻓﻲ ﺍﻟﺧﻁﺑﺔ ﺡ‪ ،1411‬ﺍﻧﻅﺭ ﺳﻧﻥ ﺍﻟﻧﺳﺎﺋﻲ ﻣﻊ ﺷﺭﺡ ﺍﻟﺳ�ﻳﻭﻁﻲ ﻭﺣﺎﺷ�ﻳﺔ ﺍﻟﺳ�ﻧﺩﻱ )‪،(107/3‬‬

‫ﻭﺃﺑﻭ ﺩﺍﻭﺩ ﻓﻲ ﺳﻧﻧﻪ ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ ﺑﺎﺏ ﺍﻟﺭﺟﻝ ﻳﺧﻁﺏ ﻋﻠﻰ ﻗﻭﺱ )‪ (288/1‬ﺡ ‪.1100‬‬

‫)‪ (58‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ َﺑﺎﺏ َﺧ ْﻳ ُﺭ ُﻛ ْﻡ َﻣﻥْ َﺗ َﻌﻠﱠ َﻡ ْﺍﻟﻘُﺭْ َ‬
‫ﺁﻥ َﻭ َﻋﻠﱠ َﻣ ُﻪ )‪.5027 (691/8‬‬

‫)‪ (59‬ﻫﻭ ﺃﺑﻭ ﺍﻟﻭﻟﻳﺩ ﻋﺑﺎﺩﺓ ﺑﻥ ﺍﻟﺻﺎﻣﺕ ﺍﻷﻧﺻﺎﺭﻱ‪ ،‬ﺃﺣﺩ ﺍﻟﻧﻘﺑﺎء ﻟﻳﻠﺔ ﺍﻟﻌﻘﺑﺔ‪ ،‬ﻭﻣﻥ ﺃﻋﻳ�ﺎﻥ ﺍﻟﺑ�ﺩﺭﻳﻳﻥ‪ ،‬ﺷ�ﻬﺩ ْﺍﻟﻣﺷ�ﺎﻫﺩ ﻛﻠﻬ�ﺎ ﻣ�ﻊ َﺭﺳُ�ﻭﻝ ِ‬
‫ﷲ‪،‬‬
‫‪P‬‬

‫ﻭﺳﻛﻥ ﺑﻳﺕ ْﺍﻟﻣﻘﺩﺱ‪ ،‬ﻣﺎﺕ ﺑﺎﻟﺭﻣﻠﺔ ﺳﻧﺔ ‪ 34‬ﻫـ ‪ .‬ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪ ،(5/2‬ﻭﺃﺳﺩ ﺍﻟﻐﺎﺑﺔ )‪ ،(160/3‬ﻭﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(62-40/1‬‬

‫)‪ (60‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ ﺑﺎﻗﻲ ﻣﺳﻧﺩ ﺍﻷﻧﺻﺎﺭ )‪ (443/6‬ﺡ ‪.22260‬‬

‫‪31‬‬
 ‫)‪ (61‬ﻣﺣﻝ ﺷﺭﻗﻲ ْﺍﻟﻣﺩﻳﻧﺔ‪ ،‬ﺑﻳﻥ ﺃﺭﺽ ﺑﻧﻲ ﻋﺎﻣﺭ‪ ،‬ﻭﺣﺭﺓ ﺑﻧﻲ ﺳﻠﻳﻡ ِﻗ َﺑﻝ ﻧﺟﺩٍ‪ِ ،‬‬
‫ﻭﺑﻬﺎ ﺃﺭﺳﻝ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻧﻔﺭً ﺍ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺍء ﺇﻟ�ﻰ ﺃﻫ�ﻝ ﻧﺟ�ﺩ ﻳ�ﺩﻋﻭﻧﻬﻡ‬
‫‪P‬‬

‫ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻐﺩﺭ ِﺑﻬﻡ ﻋﺎﻣ ُﺭ ﺑﻥ ﺍﻟﻁﻔﻳﻝ ﻓﻘﺗﻠﻬﻡ‪ ،‬ﻭﻛﺎﻧﻭﺍ ﺳﺑﻌﻳﻥ ﺭﺟﻼً‪ ،‬ﻭﻛ�ﺎﻥ ﺫﻟ�ﻙ ﻓ�ﻲ ﺻ�ﻔﺭ ﺳ�ﻧﺔ ﺃﺭﺑ�ﻊ ﻣ�ﻥ ﺍﻟﻬﺟ�ﺭﺓ‪ .‬ﺍﻟﺳ�ﻳﺭﺓ ﺍﻟﻧﺑﻭﻳ�ﺔ ﻻﺑ�ﻥ‬

‫ﻭﺍﻟﻣﺻﺑﺎﺡ ْﺍﻟﻣﻧﻳﺭ ﺹ ‪.170‬‬

‫ﻫﺷﺎﻡ )‪ْ ،(108-103/3‬‬

‫)‪ (62‬ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﺟﻬﺎﺩ ﻭﺍﻟﺳﻳﺭ ﺑﺎﺏ ﻣﻥ ُﻳ ْﻧ َﻛﺏ ﻓﻲ ﺳﺑﻳﻝ ﷲ‪ .‬ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ ﻣﻊ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ (23/6‬ﺡ‪ ،2801‬ﻭﻣﺳﻠﻡ ﻓﻲ ﻛﺗﺎﺏ‬

‫ﺍﻹﻣﺎﺭﺓ ﺑﺎﺏ ﺛﺑﻭﺕ ﺍﻟﺟﻧﺔ ﻟﻠﺷﻬﻳﺩ ﺡ ‪ .677‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﻣﻊ ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪.(47-46/13‬‬

‫)‪ (63‬ﺍﻟﻳﻣﺎﻣﺔ ﻣﻥ ﺣﺭﻭﺏ ﺍﻟﺭﺩﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﻭﻗﻌﺔ ﺍﻟﺗﻲ ﻗﺎﺗﻝ ﻓﻳﻬﺎ ْﺍﻟﻣﺳﻠﻣﻭﻥ ﻣﺳﻳﻠﻣﺔ ﺍﻟﻛﺫﺍﺏ ﻭﻣﻥ ﻣﻌﻪ ﺳﻧﺔ ‪ 11‬ﻫـ ‪ ،‬ﺍﺳﺗﺷﻬﺩ ﻓﻳﻬ�ﺎ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ‬

‫ﺭﺟ�ﻝ‪ .‬ﺗ�ﺎﺭﻳﺦ ﺍﻷﻣ�ﻡ‬

‫ٍ‬ ‫ﺃﻛﺛﺭ ﻣﻥ ﺳﺗﻣﺎﺋﺔ ﺭﺟﻝ‪ ،‬ﻭﻛﺎﻥ ﺟﻣﻠﺔ ﺍﻟﻘﺗﻠﻰ ﻣﻥ ْﺍﻟﻣﺳﻠﻣﻳﻥ ﻧﺣﻭ ‪ 960‬ﺭﺟﻼً‪ ،‬ﻭﻗﺗﻝ ﻣﻥ ْﺍﻟﻣﺭﺗﺩﻳﻥ ﺃﻛﺛ�ﺭ ﻣ�ﻥ ﻋﺷ�ﺭﻳﻥ ﺃﻟ�ﻑ‬

‫ْ‬
‫ﻭﺍﻟﻣﻠﻭﻙ ‪ -‬ﺍﻟﻁﺑﺭﻱ )‪ ،(283/2‬ﻭﺍﻟﺑﺩﺍﻳ�ﺔ ﻭﺍﻟﻧﻬﺎﻳ�ﺔ )‪ ،(330/6‬ﻭﺗ�ﺎﺭﻳﺦ ﺍﻹﺳ�ﻼﻡ ﻟﻠ�ﺫﻫﺑﻲ ﻓ�ﻲ ﺟ�ﺯء ﺣ�ﻭﺍﺩﺙ ﺳ�ﻧﺔ ‪ 40-11‬ﻫ�ـ ﺹ ‪ ،73‬ﻭﺫﻛ�ﺭ‬

‫ﺍﻟﺣﺎﻓﻅ ﻓﻲ ﺍﻟﻔﺗﺢ ﺃﻥ ﺍﻟﻘﺗﻠﻰ ﻣﻥ ﺍﻟﻘﺭﺍء ﻛﺎﻧﻭﺍ ﺳﺑﻌﻳﻥ‪ ،‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ ،(668/8‬ﻭﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(204-199/1‬‬

‫)‪ (64‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺍﻧﻅﺭ ﺍﻟﺻﺣﻳﺢ ﻣﻊ ﺷﺭﺣﻪ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ (626/8‬ﺡ ‪.4986‬‬

‫)‪ (65‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(628/8‬‬

‫ْ‬
‫ﻭﺳﺎﻟﻡ ﻣﻭﻟﻰ ﺃﺑﻲ ﺣﺫﻳﻔﺔ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑ�ﻥ ﻋﻣ�ﺭ‪ ،‬ﻭﻋﻘﺑ�ﺔ ﺑ�ﻥ ﻋ�ﺎﻣﺭ‪ :‬ﻭﻟﻛ�ﻥ ﻟ�ﻡ ﺗﺗﺻ�ﻝ ﺑﻧ�ﺎ‬ ‫)‪ (66‬ﻗﺎﻝ ﺍﻟﺫﻫﺑﻲ ﺑﻌﺩ ﺫﻛﺭ ﻣﻌﺎﺫ ﺑﻥ ﺟﺑﻝ‪ ،‬ﻭﺃﺑﻲ ﺯﻳﺩ‪،‬‬

‫ﻗﺭﺍءﺗﻬﻡ‪ .‬ﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪.(42/1‬‬

‫)‪ (67‬ﺍﻧﻅ��ﺭ‪ :‬ﺟﻣ��ﺎﻝ ﺍﻟﻘ��ﺭﺍء ﻭﻛﻣ��ﺎﻝ ﺍﻹﻗ��ﺭﺍء )‪ ،(424/2‬ﻭﻧﻛ��ﺕ ﺍﻻﻧﺗﺻ��ﺎﺭ ﻟﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ ﺹ ‪ ،70-67‬ﻓ��ﺗﺢ ﺍﻟﺑ��ﺎﺭﻱ ﺑﺷ��ﺭﺡ ﺻ��ﺣﻳﺢ ﺍﻟﺑﺧ��ﺎﺭﻱ‬

‫)‪ ،(668/8‬ﻭﺍﻹﺗﻘﺎﻥ )‪.(204-199/1‬‬

‫)‪ (68‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺍﻟﻘﺭﺍء ﻣﻥ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﺡ ‪.4999‬ﺍﻧﻅﺭ ﺍﻟﺻﺣﻳﺢ ﻣﻊ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(662/8‬‬
‫‪P‬‬

‫)‪ (69‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺍﻟﻘﺭﺍء ﻣﻥ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﺡ ‪.5000‬ﺍﻧﻅﺭ ﺍﻟﺻﺣﻳﺢ ﻣﻊ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(662/8‬‬
‫‪P‬‬

‫)‪ (70‬ﻗﺎﻝ ﺍﻟﻧﻭﻭﻱ‪ :‬ﻫﻭ ﺳﻌﺩ ﺑﻥ ﻋﺑﻳﺩ ﺑﻥ ﺍﻟﻧﻌﻣﺎﻥ ﺍﻷﻭﺳﻲ‪ ،‬ﻣﻥ ﺑﻧﻲ ﻋﻣﺭﻭ ﺑﻥ ﻋﻭﻑ‪ ،‬ﺑﺩﺭﻱ‪ ،‬ﻳُﻌﺭﻑ ﺑﺳﻌﺩ ﺍﻟﻘ�ﺎﺭﺉ‪ ،‬ﺍﺳﺗﺷ�ﻬﺩ ﺑﺎﻟﻘﺎﺩﺳ�ﻳﺔ ﺳ�ﻧﺔ‬
‫‪P‬‬

‫ﺧﻣﺱ ﻋﺷﺭﺓ ﻓﻲ ﺃﻭﻝ ﺧﻼﻓﺔ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ‪ ، ‬ﻗﺎﻝ ﺍﺑ�ﻥ ﻋﺑ�ﺩ ﺍﻟﺑ�ﺭ‪ :‬ﻫ�ﺫﺍ ﻫ�ﻭ ﻗ�ﻭﻝ ﺃﻫ�ﻝ ﺍﻟﻛﻭﻓ�ﺔ‪ ،‬ﻭﺧ�ﺎﻟﻔﻬﻡ ﻏﻳ�ﺭﻫﻡ ﻓﻘ�ﺎﻟﻭﺍ‪ :‬ﻫ�ﻭ ﻗ�ﻳﺱ ﺑ�ﻥ‬

‫ﺍﻟﺳﻛﻥ ﺍﻟﺧﺯﺭﺟﻲ‪ ،‬ﻣﻥ ﺑﻧﻲ ﻋﺩﻱ ﺑﻥ ﺍﻟﻧﺟﺎﺭ‪ ،‬ﺑﺩﺭﻱ‪ ،‬ﻗﺎﻝ ﻣﻭﺳﻰ ﺑﻥ ﻋﻘﺑﺔ‪ :‬ﺍﺳﺗﺷﻬﺩ ﻳﻭﻡ ﺟﻳﺵ ﺃﺑﻲ ﻋﺑﻳﺩ ﺑﺎﻟﻌﺭﺍﻕ‪ ،‬ﺳﻧﺔ ﺧﻣ�ﺱ ﻋﺷ�ﺭﺓ ﺃﻳﺿً�ﺎ‪.‬‬

‫ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ ﻋﻠﻰ ﺻﺣﻳﺢ ﻣﺳﻠﻡ )‪.(20/16‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻥ ﺍﻷﺛﻳﺭ ﺑﻌﺩ ﺃﻥ ﺫﻛﺭ ﺗﺭﺟﻳﺢ ﺍﻟﻭﺍﻗﺩﻱ ﺃﻧﻪ ﻗﻳﺱ ﺑﻥ ﺍﻟﺳﻛﻥ‪ :‬ﻫﺫﺍ ﻛﻠﻪ ﻗﻭﻝ ﺍﻟﻭﺍﻗﺩﻱ‪ .‬ﻭﻏﻳﺭﻩ ﻳﺻﺣﺢ ﺃ ﱠﻧﻬﻣﺎ ‪ -‬ﻳﻌﻧﻲ ﻫﺫﺍ )ﺳﻌﺩ ﺑﻥ ﻋﺑﻳ�ﺩ (‬
‫‪P‬‬

‫ﻭﻗﻳﺱ ﺑﻥ ﺍﻟﺳﻛﻥ ‪ -‬ﺟﻣﻳﻌًﺎ ﺟﻣﻌﺎ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻋﻬﺩ ﺭﺳﻭﻝ ﷲ ‪ . ‬ﺃﺳﺩ ﺍﻟﻐﺎﺑﺔ ﻓﻲ ﻣﻌﺭﻓﺔ ﺍﻟﺻﺣﺎﺑﺔ )‪.(128/6‬‬

‫ﻭﺫﻛﺭ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ ﻋﻥ ﻋﻠﻲ ﺑﻥ ْﺍﻟﻣﺩﻳﻧﻲ ﺃﻥ ﺍﺳﻣﻪ ﺃﻭﺱ‪ ،‬ﻭﻋﻥ ﻳﺣﻳﻰ ﺑﻥ ﻣﻌﻳﻥ‪ :‬ﻫﻭ ﺛﺎﺑﺕ ﺑﻥ ﺯﻳﺩ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ ،(159/7‬ﻭﺫﻛﺭ ﺃﻳﺿً�ﺎ‬

‫ﻗﻭﻻً ﺃﻧﻪ ﻗﻳﺱ ﺑﻥ ﺃﺑﻲ ﺻﻌﺻﻌﺔ‪ ،‬ﻭﻗﻭﻻً ﺃﻧﻪ ﺳﻌﺩ ﺑﻥ ْﺍﻟﻣﻧﺫﺭ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(669/8‬‬

‫‪32‬‬
‫)‪ (71‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﻛﺗﺎﺏ ْﺍﻟﻣﻧﺎﻗﺏ ﺑ�ﺎﺏ ﻣﻧﺎﻗ�ﺏ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ ﺡ ‪ .3810‬ﺻ�ﺣﻳﺢ ﺍﻟﺑﺧ�ﺎﺭﻱ ﻣ�ﻊ ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ )‪ ،(159/7‬ﻭﻓ�ﻲ ﻓﺿ�ﺎﺋﻝ‬
‫‪P‬‬

‫ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺍﻟﻘﺭﺍء ﻣﻥ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﺡ ‪ ،(663/8) 5004‬ﻭﻣﺳﻠﻡ ﻓﻲ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﺻﺣﺎﺑﺔ ﺑﺎﺏ ﻓﺿﺎﺋﻝ ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ‪ .‬ﺍﻧﻅﺭ ﺻﺣﻳﺢ‬

‫ﻣﺳﻠﻡ ﻣﻊ ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪ (19/16‬ﺡ ‪.2465‬‬

‫)‪ (72‬ﻭﻗﻳﻝ ﺃﻡ ﻭﺭﻗﺔ ﺑﻧﺕ ﻧﻭﻓﻝ‪ ،‬ﻭﻫﻲ ﺻﺣﺎﺑﻳﺔ‪ ،‬ﻛﺎﻧ�ﺕ ﻗ�ﺩ ﻗ�ﺭﺃﺕ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓﺎﺳ�ﺗﺄﺫﻧﺕ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺃﻥ ﺗﺗﺧ�ﺫ ﻣﺅﺫ ًﻧ�ﺎ‪ ،‬ﻓ�ﺄﺫﻥ ﻟﻬ�ﺎ‪ ،‬ﻓﻛﺎﻧ�ﺕ ﺗ�ﺅﻡ ﺃﻫ�ﻝ‬
‫‪P‬‬

‫ﺩﺍﺭﻫﺎ‪ ،‬ﻣﺎﺗﺕ ﻓﻲ ﺧﻼﻓﺔ ﻋﻣﺭ‪ ،‬ﻗﺗﻠﻬﺎ ﺧﺩﻣﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻳﺳﻣﻳﻬﺎ ﺍﻟﺷﻬﻳﺩﺓ‪ .‬ﺃﺳﺩ ﺍﻟﻐﺎﺑ�ﺔ ﻓ�ﻲ ﻣﻌﺭﻓ�ﺔ ﺍﻟﺻ�ﺣﺎﺑﺔ )‪(409-408/7‬ﺍﻟﺗﻘﺭﻳ�ﺏ ﺹ‬

‫‪ ،759‬ﺗﺭﺟﻣﺔ ‪.8780‬‬

‫)‪ (73‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ :‬ﻣﺳﻧﺩ ﺍﻟﻘﺑﺎﺋﻝ )‪ (554/7‬ﺡ ‪ ،26739‬ﻭﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ )‪.(203/1‬‬

‫)‪ (74‬ﻫﺅﻻء ﺍﻟﺛﻣﺎﻧﻳﺔ ﻫ�ﻡ ﺍﻟ�ﺫﻳﻥ ﻗ�ﺭءﻭﺍ ﻋﻠ�ﻰ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻣﺑﺎﺷ�ﺭﺓ‪ ،‬ﻭﺇﻥ ﻛ�ﺎﻥ ﻓ�ﻲ ﺃﺳ�ﺎﻧﻳﺩ ﺍﻟﻘ�ﺭﺍء ﻣ�ﻥ ﻟ�ﻡ ﻳﻘ�ﺭﺃ ﻋﻠ�ﻰ ﺍﻟﻧﺑ�ﻲ‪ ،‬ﺑ�ﻝ ﻗ�ﺭﺃ ﻋﻠ�ﻰ ﺑﻌ�ﺽ‬
‫‪P‬‬

‫ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻛﺎﺑﻥ ﻋﺑﺎﺱ ﻭﺍﻟﺣﺳﻳﻧﺑﻥ ﻋﻠﻲ‪ ،‬ﻭﺃﺑﻲ ﻫﺭﻳﺭﺓ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﺍﻟﺳﺎﺋﺏ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻋﻳﺎﺵ‪ ،‬ﻛﻣﺎ ﺳﻳﺄﺗﻲ‪.‬‬

‫)‪ (75‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺫﻫﺑﻲ‪ :‬ﻓﻬ�ﺅﻻء ﺍﻟ�ﺫﻳﻥ ﺑﻠﻐﻧ�ﺎ ﺃ ﱠﻧﻬ�ﻡ ﺣﻔﻅ�ﻭﺍ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﺣﻳ�ﺎﺓ ﺍﻟﻧﺑ�ﻲ ‪ ، ‬ﻭﺃُﺧ�ﺫ ﻋ�ﻧﻬﻡ ﻋﺭﺿً�ﺎ‪ ،‬ﻭﻋﻠ�ﻳﻬﻡ ﺩﺍﺭﺕ ﺃﺳ�ﺎﻧﻳﺩ ﻗ�ﺭﺍءﺓ‬
‫‪P‬‬

‫ﺍﻷﺋﻣﺔ ﺍﻟﻌﺷﺭﺓ‪ .‬ﺍﻫـ ‪ .‬ﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ ﻋﻠﻰ ﺍﻟﻁﺑﻘﺎﺕ ﻭﺍﻷﻋﺻﺎﺭ )‪ ،.(42/1‬ﻭﻗﺩ ﻭﺭﺩﺕ ﺭﻭﺍﻳﺔ ﺍﻟﻘﺭﺁﻥ ﻋﻥ ﻋﻣﺭ ‪ ‬ﻛﻣﺎ ﺳﻳﺄﺗﻲ ﻗﺭﻳﺑًﺎ ﻓﻲ‬

‫ﺫﻛﺭ ﻣﻥ ﺭﻭﻯ ﻋﻧﻬﻡ ﺍﻟﻘﺭﺍء ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(112،120/1‬‬

‫)‪ (76‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺣﺑﺭ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻧﺎﻓﻊ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺑﻥ ﺃﺑﻲ ﻧﻌﻳﻡ ﺍﻟﻠﻳﺛﻲ ﻣﻭﻻﻫﻡ‪ ،‬ﺃﺑ�ﻭ ﺭﻭﻳ�ﻡ ْﺍﻟﻣﻘ�ﺭﺉ ْﺍﻟﻣ�ﺩﻧﻲ‪ ،‬ﺃﺣ�ﺩ ﺍﻷﻋ�ﻼﻡ‪ ،‬ﻭﻟ�ﺩ ﺳ�ﻧﺔ ﺑﺿ�ﻊ‬

‫ﻭﺳﺑﻌﻳﻥ ﻟﻠﻬﺟﺭﺓ‪ ،‬ﻗﺭﺃ ﻭﺟﻭﱠ ﺩ ﻛﺗﺎﺏ ﷲ ﻋﻠﻰ ﻁﺎﺋﻔﺔ ﻣﻥ ﺍﻟﺗ�ﺎﺑﻌﻳﻥ ﻣ�ﻥ ﺃﻫ�ﻝ ْﺍﻟﻣﺩﻳﻧ�ﺔ‪ ،‬ﻣ�ﻧﻬﻡ‪ :‬ﺍﻷﻋ�ﺭﺝ‪ ،‬ﻭﺃﺑ�ﻭ ﺟﻌﻔ�ﺭ‪ ،‬ﻗ�ﺎﻝ ﻋﻧ�ﻪ ﻣﺎﻟ�ﻙ‪ :‬ﻧ�ﺎﻓ ٌﻊ ﺇﻣ�ﺎﻡ‬

‫ﺍﻟﻧ��ﺎﺱ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺍءﺓ‪ ،‬ﻭﻛ��ﺎﻥ ﻁﻳ��ﺏ ﺍﻟﺧﻠ��ﻕ‪ ،‬ﻳﺑﺎﺳ��ﻁ ﺃﺻ��ﺣﺎﺑﻪ‪ ،‬ﺇﺫﺍ ﺗﻛﻠ��ﻡ ﻳﺷ��ﻡ ﻣ��ﻥ ﻓﻳ��ﻪ ﺭﺍﺋﺣ��ﺔ ْﺍﻟﻣﺳ��ﻙ‪ ،‬ﺗ��ﻭﻓﻲ ﺳ��ﻧﺔ ‪ 169‬ﻫ��ـ ‪ .‬ﺷ��ﺫﺭﺍﺕ ﺍﻟ��ﺫﻫﺏ‬

‫)‪ ،(270/1‬ﻭﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪ ،(107/1‬ﻭﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(336/7‬‬

‫)‪ (77‬ﺃﺑﻭ ﻫﺭﻳﺭﺓ ﺃﺳﻠﻡ ﻣﺗﺄﺧﺭً ﺍ‪ ،‬ﻭﺍﺑﻥ ﻋﺑﺎﺱ ﻭﺍﺑﻥ ﻋﻳﺎﺵ ﻣﻥ ﺻﻐﺎﺭ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻗﺩ ﻗﺭﺅﻭﺍ ﺟﻣﻳﻌًﺎ ﻋﻠﻰ ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ ‪ ، ‬ﻭﻗﺭﺃ ﺃﺑ�ﻭ ﻫﺭﻳ�ﺭﺓ‬
‫‪P‬‬

‫ﻭﺍﺑﻥ ﻋﺑﺎﺱ ﻋﻠﻰ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺃﻳﺿًﺎ‪ .‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(112،178/1‬ﻭﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪.(45،57/1‬‬

‫)‪ (78‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻠﻡ‪ ،‬ﻣﻘﺭﺉ ﻣﻛﺔ‪ ،‬ﻭﻟﺩ ﺳﻧﺔ ‪ 48‬ﻫـ‪ ،‬ﻗﺭﺃ ﻋﻠﻰ ﻋﺑﺩ ﷲ ﺑﻥ ﺍﻟﺳﺎﺋﺏ ْﺍﻟﻣﺧﺯﻭﻣﻲ‪ ،‬ﻭﻣﺟﺎﻫﺩ ﻭﺩﺭﺑﺎﺱ ﻣ�ﻭﻟﻰ ﺍﺑ�ﻥ ﻋﺑ�ﺎﺱ‪ ،‬ﻭﻛ�ﺎﻥ‬

‫ً‬
‫ﻭﺍﻋﻅﺎ ﻛﺑﻳﺭ ﺍﻟﺷﺄﻥ‪ ،‬ﻗﺭﺃ ﻋﻠﻳﻪ ﺃﺑﻭ ﻋﻣﺭﻭ ﺑﻥ ﺍﻟﻌﻼء‪ ،‬ﻭﺷﺑﻝ ﺑﻥ ﻋﺑ�ﺎﺩ‪ ،‬ﻭﻁﺎﺋﻔ�ﺔ ﻏﻳ�ﺭﻫﻡ‪ .‬ﻣﻌﺭﻓ�ﺔ ﺍﻟﻘ�ﺭﺍء ﺍﻟﻛﺑ�ﺎﺭ )‪،(86/1‬‬ ‫ﻣﻬﻳﺑًﺎ ﻓﺻﻳﺣً ﺎ ﻣﻔﻭﱠ ﻫًﺎ‬

‫ﻭﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(318/5‬‬

‫)‪ (79‬ﻋﺑﺩ ﷲ ﺑﻥ ﺍﻟﺳﺎﺋﺏ ﻣﻥ ﺻﻐﺎﺭ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻗﺩ ﻗﺭﺃ ﻋﻠﻰ ﺃﺑﻲ ﺑﻥ ﻛﻌ�ﺏ ﻭﻋﻣ�ﺭ ﺑ�ﻥ ﺍﻟﺧﻁ�ﺎﺏ‪ ،‬ﻭﻗ�ﺭﺃ ﻋﻠﻳ�ﻪ ﺍﺑ�ﻥ ﻛﺛﻳ�ﺭ ﻣ�ﻥ ﻏﻳ�ﺭ ﻭﺍﺳ�ﻁﺔ‪.‬‬

‫ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(120/1‬ﻭﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪.(47/1‬‬

‫)‪ (80‬ﻫﻭ ﺷﻳﺦ ﺍﻟﻘﺭﺍءﺓ ﻭﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﺍﻹﻣﺎﻡ ﻣﻘﺭﺉ ﺃﻫﻝ ﺍﻟﺑﺻ�ﺭﺓ‪ ،‬ﺃﺧ�ﺫ ﺍﻟﻘ�ﺭﺍءﺓ ﻋ�ﻥ ﺃﻫ�ﻝ ﺍﻟﺣﺟ�ﺎﺯ‪ ،‬ﻛﻣﺟﺎﻫ�ﺩ ﻭﺍﺑ�ﻥ ﻛﺛﻳ�ﺭ ﻣ�ﻥ ﻣﻛ�ﺔ‪ ،‬ﻭﺃﺑ�ﻲ ﺟﻌﻔ�ﺭ‬

‫ً‬
‫ﺷ�ﻳﻭﺧﺎ‪ ،‬ﻭﻳﻼﺣ�ﻅ‬ ‫ﻭﻳﺯﻳﺩ ﺑﻥ ﺭﻭﻣﺎﻥ ﻣﻥ ْﺍﻟﻣﺩﻳﻧﺔ‪ ،‬ﻭﻛﺫﻟﻙ ﻋﻥ ﺃﻫﻝ ﺍﻟﺑﺻﺭﺓ‪ ،‬ﻛﻳﺣﻳﻰ ﺑﻥ ﻳﻌﻣﺭ‪ ،‬ﻭﻧﺻﺭ ﺑﻥ ﻋﺎﺻﻡ‪ ،‬ﻭﻛﺎﻥ ﺃﻛﺛﺭ ﺍﻟﻘ�ﺭﺍء ﺍﻟﻌﺷ�ﺭﺓ‬

‫‪33‬‬
‫ﺫﻟﻙ ﻣﻥ ﻛﺛﺭﺓ ﻣﻥ ﻗﺭﺃ ﺑﻘ�ﺭﺍءﺗﻬﻡ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ‪ .‬ﻭﺇﻟﻳ�ﻪ ﺍﻧﺗﻬ�ﺕ ﺍﻹﻣﺎﻣ�ﺔ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺓ ﺑﺎﻟﺑﺻ�ﺭﺓ‪ ،‬ﻭﻛ�ﺎﻥ ﺃﻋﻠ�ﻡ ﺍﻟﻧ�ﺎﺱ ﺑ�ﺎﻟﻘﺭﺍءﺍﺕ ﻭﺍﻟﻌﺭﺑﻳ�ﺔ ﻭﺃﻳ�ﺎﻡ‬

‫ﺍﻟﻌﺭﺏ ﻭﺍﻟﺷﻌﺭ‪ .‬ﺗﻭﻓﻲ ‪ 154‬ﻫـ ‪ .‬ﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪ ،(100/1‬ﻭﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(407/6‬‬

‫)‪ (81‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(133/1‬‬

‫)‪ (82‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺍﻟﻛﺑﻳﺭ ﻣﻘﺭﺉ ﺍﻟﺷﺎﻡ‪ ،‬ﻭﺃﺣﺩ ﺍﻷﻋﻼﻡ‪ ،‬ﺃﺑﻭ ﻋﻣﺭﺍﻥ ﺍﻟﻳﺣﺻﺑﻲ ﺍﻟﺩﻣﺷﻘﻲ‪ ،‬ﻭﻟﺩ ﺳﻧﺔ ‪ 21‬ﻫ�ـ‪ ،‬ﻭﻗ�ﺭﺃ ﻋﻠ�ﻰ ﺃﺑ�ﻲ ﺍﻟ�ﺩﺭﺩﺍء‪ْ ،‬‬
‫ﻭﺍﻟﻣﻐﻳ�ﺭﺓ‬

‫ﺑﻥ ﺃﺑﻲ ﺷﻬﺎﺏ‪ ،‬ﺻﺎﺣﺏ ﻋﺛﻣﺎﻥ‪ ،‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪ 118‬ﻫـ‪ .‬ﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪ ،(82/1‬ﻭﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(292/5‬‬

‫)‪ (83‬ﻗﻁﻊ ﺍﻟﺣﺎﻓﻅ ﺃﺑﻭ ﻋﻣﺭﻭ ﺍﻟﺩﺍﻧﻲ‪ ،‬ﻭﺻﺣﺢ ﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ ﺃﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﻋﺎﻣﺭ ﻗﺭﺃ ﻋﻠﻰ ﺃﺑﻲ ﺍﻟﺩﺭﺩﺍء ﺩﻭﻥ ﻭﺍﺳ�ﻁﺔ‪ .‬ﺍﻟﻧﺷ�ﺭ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ‬

‫ﺍﻟﻌﺷﺭ )‪.(144/1‬‬

‫)‪ (84‬ﻫﻭ ﻋﺎﺻﻡ ﺑﻥ ﺑﻬﺩﻟﺔ ﺃﺑﻲ ﺍﻟﻧﺟﻭﺩ ﺍﻷﺳﺩﻱ ﻣﻭﻻﻫﻡ ﺍﻟﻛﻭﻓﻲ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻛﺑﻳﺭ‪ ،‬ﺍﻧﺗﻬﺕ ﺇﻟﻳﻪ ﺍﻹﻣﺎﻣﺔ ﻓﻲ ﺍﻟﻘﺭﺍءﺓ ﺑﺎﻟﻛﻭﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺳ�ﻥ ﺍﻟﻧ�ﺎﺱ‬

‫ﻭﺯﺭﱢ ﺑ�ﻥ ﺣﺑ�ﻳﺵ‪ ،‬ﻭﻗ�ﺭﺃ ﻋﻠﻳ�ﻪ ﺧﻠ�ﻕ ﻛﺛﻳ�ﺭ‪ ،‬ﻛ�ﺎﻷﻋﻣﺵ‪ْ ،‬‬

‫ﻭﺍﻟﻣﻔﺿ�ﻝ ﺍﻟﺿ�ﺑﻲ‪ ،‬ﻭﺣﻔ�ﺹ ﺑ�ﻥ‬ ‫ﺻﻭ ًﺗﺎ ﺑﺎﻟﻘﺭﺁﻥ‪ ،‬ﻗﺭﺃ ﻋﻠﻰ ﺃﺑﻲ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺍﻟﺳﻠﻣﻲ‪ِ ،‬‬

‫ﺳ��ﻠﻳﻣﺎﻥ‪ ،‬ﺗ��ﻭﻓﻲ ﺁﺧ��ﺭ ﺳ��ﻧﺔ ‪ 127‬ﻫ��ـ‪ ،‬ﻭﻗﻳ��ﻝ ‪ 128‬ﻫ��ـ‪ .‬ﻣﻌﺭﻓ��ﺔ ﺍﻟﻘ��ﺭﺍء ﺍﻟﻛﺑ��ﺎﺭ )‪ ،(88/1‬ﻭﺳ��ﻳﺭ ﺃﻋ��ﻼﻡ ﺍﻟﻧ��ﺑﻼء )‪ ،(256/5‬ﻭﺷ��ﺫﺭﺍﺕ ﺍﻟ��ﺫﻫﺏ‬

‫)‪.(175/1‬‬

‫)‪ (85‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(155/1‬‬

‫)‪ (86‬ﺍﻹﻣﺎﻡ ﺍﻟﻘﺩﻭﺓ‪ ،‬ﺷﻳﺦ ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﺃﺑﻭ ﻋﻣﺎﺭﺓ ﺍﻟﺗﻳﻣﻲ ﻣﻭﻻﻫﻡ ﺍﻟﻛﻭﻓﻲ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣًﺎ ﻗﻳﻣًﺎ ﻟﻛﺗ�ﺎﺏ ﷲ‪ ،‬ﻗﺎﻧﺗً�ﺎ ہﻠﻟ‪ ،‬ﺛﺧ�ﻳﻥ ﺍﻟ�ﻭﺭﻉ‪ ،‬ﺭﻓﻳ�ﻊ ﺍﻟ�ﺫﻛﺭ‪،‬‬

‫ْ‬
‫ﻋﺎﻟﻣﺎ ﺑﺎﻟﻔﺭﺍﺋﺽ ﻭﺍﻟﺣﺩﻳﺙ‪ ،‬ﻋﺩﻳﻡ ﺍﻟﻧﻅﻳﺭ‪ .‬ﺗﻭﻓﻲ ﺳ�ﻧﺔ ‪ 156‬ﻫ�ـ‪ .‬ﻣﻌﺭﻓ�ﺔ ﺍﻟﻘ�ﺭﺍء ﺍﻟﻛﺑ�ﺎﺭ )‪ ،(111/1‬ﻭﺳ�ﻳﺭ ﺃﻋ�ﻼﻡ ﺍﻟﻧ�ﺑﻼء )‪ ،(90/7‬ﻭﺷ�ﺫﺭﺍﺕ‬

‫ﺍﻟﺫﻫﺏ )‪.(240/1‬‬

‫)‪ (87‬ﻗﺭﺃ ﺍﻟﺣﺳﻳﻥ ﻋﻠﻰ ﺃﺑﻳﻪ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ -‬ﺭﺿﻲ ﷲ ﻋﻧﻬﻣﺎ‪ ،‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(155،165/1‬‬

‫)‪ (88‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺷﻳﺦ ﺍﻟﻘﺭﺍءﺓ ﻭﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﺃﺣﺩ ﺍﻷﻋﻼﻡ‪ ،‬ﻭﻟﺩ ﻓﻲ ﺣﺩﻭﺩ ﺳﻧﺔ ﻋﺷﺭﻳﻥ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﻗﺭﺃ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺣﻣﺯﺓ ﻭﻋﻳﺳﻰ ﺍﻟﻬﻣﺩﺍﻧﻲ‪ ،‬ﻭﺇﻟﻳ�ﻪ‬

‫ﺍﻧﺗﻬﺕ ﺍﻹﻣﺎﻣﺔ ﻓﻲ ﺍﻟﻘﺭﺍءﺓ ﻭﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﻛﺎﻥ ﺃﻋﻠﻡ ﺍﻟﻧﺎﺱ ﺑﺎﻟﻧﺣﻭ‪ ،‬ﻭﻛﺎﻥ ﺃﻭﺣﺩ ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺃﺩﱠﺏ ﺍﻟﺭﺷﻳﺩ ﻭﻭﻟﺩﻩ ﺍﻷﻣﻳﻥ‪ ،‬ﻓﻧﺎﻝ ﻣﺎ ﻟﻡ ﻳﻧﻠﻪ ﺃ ٌ‬
‫ﺣﺩ‬

‫ﻣﻥ ﺍﻟﺟﺎﻩ ْ‬
‫ﻭﺍﻟﻣﺎﻝ ﻭﺍﻹﻛﺭﺍﻡ‪ ،‬ﻭﺣﺻ�ﻝ ﻟ�ﻪ ﺭﻳﺎﺳ�ﺔ ﺍﻟﻌﻠ�ﻡ ﻭﺍﻟ�ﺩﻧﻳﺎ‪ .‬ﺷ�ﺫﺭﺍﺕ ﺍﻟ�ﺫﻫﺏ )‪ ،(321/1‬ﻭﻣﻌﺭﻓ�ﺔ ﺍﻟﻘ�ﺭﺍء ﺍﻟﻛﺑ�ﺎﺭ )‪ ،(120/1‬ﻭﺳ�ﻳﺭ ﺃﻋ�ﻼﻡ‬

‫ﺍﻟﻧﺑﻼء )‪.(131/9‬‬

‫)‪ (89‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(172/1‬‬

‫)‪ (90‬ﻗﺎﺭﺉ ْﺍﻟﻣﺩﻳﻧﺔ‪ ،‬ﺍﻟﺯﺍﻫﺩ ﺍﻟﻌﺎﺑﺩ‪ ،‬ﺭﻓﻳﻊ ﺍﻟﺫﻛﺭ‪ ،‬ﻗﺭﺃ ﻋﻠﻰ ﺃﺑﻲ ﻫﺭﻳﺭﺓ‪ ،‬ﻭﺍﺑﻥ ﻋﺑﺎﺱ‪ ،‬ﻭﻗﺭﺃ ﻋﻠﻳﻪ ﻧﺎﻓﻊ ﻭﻏﻳﺭﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻥ ﺃﻓﺿﻝ ﺃﻫﻝ ﺯﻣﺎﻧ�ﻪ‪،‬‬

‫ﺭﺅﻱ ﺑﻌﺩ ﻣﻭﺗﻪ ﻋﻠﻰ ﻅﻬﺭ ﺍﻟﻛﻌﺑﺔ ﻳﺧﺑﺭ ﺃﻧﻪ ﻣﻥ ﺍﻟﺷﻬﺩﺍء ﺍﻟﻛﺭﺍﻡ‪ ،‬ﺗﻭﻓﻲ ‪ 129‬ﻫـ‪ .‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪ ،(176/1‬ﻭﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪.(72/1‬‬

‫)‪ (91‬ﻗﺭﺃ ﺃﺑﻭ ﺟﻌﻔﺭ ﻋﻠﻰ ﻋﺑﺩ ﷲ ﺑﻥ ﻋﻳﺎﺵ ﻭﺍﺑﻥ ﻋﺑﺎﺱ ﻭﺃﺑﻲ ﻫﺭﻳﺭﺓ ﺑﻐﻳﺭ ﻭﺍﺳﻁﺔ‪ ،‬ﻭﻗﻳﻝ ﺇﻧﻪ ﻗﺭﺃ ﺃﻳﺿًﺎ ﻋﻠﻰ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﻧﻔﺳﻪ‪ ،‬ﻗ�ﺎﻝ ﺍﺑ�ﻥ‬
‫‪P‬‬

‫ﺍﻟﺟﺯﺭﻱ‪ :‬ﻭﺫﻟﻙ ﻣﺣﺗﻣﻝ‪ ،‬ﻓﺈﻧﻪ ﺻﺢ ﺃﻧ�ﻪ ﺃﺗ�ﻲ ﺑ�ﻪ ﺇﻟ�ﻰ ﺃﻡ ﺳ�ﻠﻣﺔ ﺯﻭﺝ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻓﻣﺳ�ﺣﺕ ﻋﻠ�ﻰ ﺭﺃﺳ�ﻪ‪ ،‬ﻭﺩﻋ�ﺕ ﻟ�ﻪ‪ ،‬ﻭﺃﻧ�ﻪ ﺻ�ﻠﻰ ﺑ�ﺎﺑﻥ ﻋﻣ�ﺭ ﺑ�ﻥ‬

‫‪34‬‬
 ‫ﺱ ﻗﺑﻝ ﺍﻟﺣﺭﺓ‪ ،‬ﻭﻛﺎﻧﺕ ﺍﻟﺣﺭﺓ ﺳﻧﺔ ‪ 63‬ﻫـ‪ ..‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(178/1‬‬
‫ﺍﻟﺧﻁﺎﺏ‪ ،‬ﻭﺃﻧﻪ ﺃﻗﺭﺃ ﺍﻟﻧﺎ َ‬

‫)‪ (92‬ﻗﺎﺭﺉ ﺃﻫﻝ ﺍﻟﺑﺻﺭﺓ ﻓﻲ ﻋﺻﺭﻩ‪ ،‬ﺃﺣﺩ ﺍﻷﺋﻣﺔ ﺍﻷﻋﻼﻡ‪ ،‬ﻗﺭﺃ ﻋﻠﻰ ﺃﺑﻲ ْﺍﻟﻣﻧﺫﺭ ﺳﻼﻡ ﺑﻥ ﺳﻠﻳﻡ‪ ،‬ﻛﺎﻥ ﻣﻥ ﺃﻋﻠﻡ ﺍﻟﻧﺎﺱ ﺑﺎﻟﺣﺭﻭﻑ ﻭﺍﻻﺧ�ﺗﻼﻑ‬

‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ‪ ،‬ﻭﺗﻌﻠﻳﻝ ﻣﺫﺍﻫﺑﻪ‪ ،‬ﻭﻣﺫﺍﻫﺏ ﺍﻟﻧﺣﻭﻳﻳﻥ‪ ،‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪ 205‬ﻫـ‪ .‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪ ،(14/2‬ﻭﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪.(157/1‬‬

‫)‪ (93‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(186-185/1‬‬

‫)‪ (94‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺍﻟﺣﺎﻓﻅ ﺍﻟﺣﺟﺔ‪ ،‬ﺷﻳﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺑﻭ ﻣﺣﻣﺩ ﺍﻟﺑﻐﺩﺍﺩﻱ ﺍﻟﺑﺯﺍﺭ‪ ،‬ﻭﻟﺩ ﺳﻧﺔ ‪ 150‬ﻫـ‪ ،‬ﻗﺭﺃ ﻋﻠﻰ ﺳﻠﻳﻡ ﻋﻥ ﺣﻣﺯﺓ‪ ،‬ﻭﻟﻪ ﺍﺧﺗﻳﺎﺭ ﺧ�ﺎﻟﻑ‬

‫ﻓﻳﻪ ﺣﻣﺯﺓ‪ ،‬ﻭﻗﺭﺃ ﻋﻠﻳﻪ ﺃﺣﻣﺩ ﺑﻥ ﻳﺯﻳﺩ ﺍﻟﺣﻠﻭﺍﻧﻲ‪ ،‬ﻭﺍﻟﻛﺳﺎﺋﻲ ﺍﻟﺻﻐﻳﺭ‪ ،‬ﻭﻏﻳﺭﻫﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺑ� ًﺩﺍ ﻓﺎﺿ�ﻼً ﻣ�ﻥ ﺍﻟﻧ�ﺑﻼء‪ ،‬ﻛﺛﻳ�ﺭ ﺍﻟﻌﻠ�ﻡ‪ ،‬ﺻ�ﺎﺣﺏ ﺳ�ﻧﺔ‪.‬‬

‫ﺗﻭﻓﻲ ﺳﻧﺔ ‪ 229‬ﻫـ‪ .‬ﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪ ،(208/1‬ﻭﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(276/10‬‬

‫)‪ (95‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(191/1‬‬

‫‪35‬‬
 ‫اﻟﺮد ﻋﻠﻰ ﻃﻌﻦ ا ْﻟﻤﻼﺣﺪة ﻓﻲ ﺗﻮاﺗﺮ اﻟﻘﺮآن‬
‫ﺗﻌﻠﻕ ﺑﻌﺽ ْﺍﻟﻣﻼﺣﺩﺓ ﺑﺣﺩﻳﺙ ﺃﻧﺱ ﻓﻲ ﺣﺻﺭ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺍﻟﻧﺑﻲ ‪:‬‬
‫ﺁﻥ َﻏﻳْ� ُﺭ ﺃَﺭْ َﺑ َﻌ� ٍﺔ ﺃَﺑُ�ﻭ ﺍﻟ� ﱠﺩﺭْ ﺩَﺍ ِء َﻭﻣ َُﻌ ُ‬
‫�ﺎﺫ‬ ‫ﺎﺕ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪َ ‬ﻭ َﻟ ْﻡ َﻳﺟْ َﻣ ِﻊ ْﺍﻟﻘُﺭْ َ‬ ‫ْﻥ َﻣﺎﻟِﻙٍ َﻗﺎ َﻝ‪َ :‬ﻣ َ‬ ‫ﺱﺑ ِ‬ ‫َﻋﻥْ ﺃَ َﻧ ِ‬
‫)‪(96‬‬
‫ﺕ َﻭﺃَﺑُﻭ َﺯ ْﻳ ٍﺩ َﻗﺎ َﻝ َﻭ َﻧﺣْ ﻥُ َﻭ ِﺭ ْﺛ َﻧﺎﻩُ‪.‬‬ ‫ﺑْﻥُ َﺟ َﺑ ٍﻝ َﻭ َﺯ ْﻳ ُﺩ ﺑْﻥُ َﺛ ِﺎﺑ ٍ‬
‫ﺁﻥ َﻋ َﻠ�ﻰ َﻋﻬْ� ِﺩ َﺭﺳ ِ‬ ‫ْﻥ َﻣﺎﻟِﻙٍ ‪َ :‬ﻣﻥْ َﺟ َﻣ َﻊ ْﺍﻟﻘُﺭْ َ‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻗﺗﺎﺩﺓ َﻗﺎ َﻝ‪ :‬ﻗُ ْﻠ ُ َ‬
‫ﷲ‪‬؟‬ ‫ُ�ﻭﻝ ِ‬ ‫ﺱﺑ ِ‬ ‫ﺕ ﻷ َﻧ ِ‬
‫ﺕ َﻭ َﺭﺟُ� ٌﻝ ﻣ َ‬
‫ِ�ﻥ‬ ‫�ﻝ َﻭ َﺯﻳْ� ُﺩ ﺑْ�ﻥُ َﺛ ِﺎﺑ� ٍ‬ ‫ﺏ َﻭﻣ َُﻌ ُ‬
‫�ﺎﺫ ﺑْ�ﻥُ َﺟ َﺑ ٍ‬ ‫ﺎﺭ ﺃ ُ َﺑﻲﱡ ﺑْﻥُ َﻛﻌْ ٍ‬ ‫ﺻ ِ‬‫َﻗﺎ َﻝ ﺃَﺭْ َﺑ َﻌ ٌﺔ ُﻛﻠﱡ ُﻬ ْﻡ ﻣ َِﻥ ﺍﻷَ ْﻧ َ‬
‫ﺎﺭ ﻳ ُْﻛ َﻧﻰ ﺃَ َﺑﺎ َﺯ ْﻳ ٍﺩ‪.‬‬
‫ﺻ ِ‬ ‫ﺍﻷَ ْﻧ َ‬
‫)‪(97‬‬

‫ﻓﻘﺎﻟﻭﺍ‪ :‬ﻛﻳﻑ ﻳﻛﻭﻥ ﺍﻟﻘﺭﺁﻥ ﻣﺗﻭﺍﺗﺭً ﺍ‪ ،‬ﻣﻊ ﻣﺎ ﻳﺭﻭﻯ ﻋﻥ ﺃﻧﺱ ﻣِ�ﻥ َﺣﺻْ �ﺭ َﻣ�ﻥ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ‬
‫ﻓﻲ ﻫﺅﻻء ﺍﻷﺭﺑﻌﺔ‪.‬‬
‫ﻭﺗﻌﻠﻘﻭﺍ ﺃﻳﺿًﺎ ﺑﺄﻥ ﺃﺳﺎﻧﻳﺩ ﺍﻟﻘﺭﺍء ﺗﺩﻭﺭ ﻋﻠﻰ ﺛﻣﺎﻧﻳ�ﺔ ﻓﻘ�ﻁ ﻣ�ﻥ ﺃﺻ�ﺣﺎﺏ ﺍﻟﻧﺑ�ﻲ ‪ ، ‬ﻓﻘ�ﺎﻟﻭﺍ‪:‬‬
‫ﺇﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻻ ﻳﺑﻠﻎ ﻣﺑﻠﻎ ﺍﻟﺗﻭﺍﺗﺭ‪.‬‬
‫ﻭﻳﺟﺎﺏ ﻋﻥ ﺣﺩﻳﺙ ﺃﻧﺱ ‪ ‬ﺑﻭﺟﻭﻩ‪:‬‬
‫ﺃﻭﻻً‪ :‬ﺍﻟﺟﻭﺍﺏ ﺑﺄﻥ ﺍﻟﺣﺻﺭ ﻓﻲ ﻛﻼﻡ ﺃﻧﺱ ﺇﺿﺎﻓﻲ‪ ،‬ﻻ ﺣﻘﻳﻘﻲ‪.‬‬
‫ﺃﻱ ﺃﻥ ﻗﻭﻝ ﺃﻧﺱ )ﺃَﺭْ َﺑ َﻌ ٌﺔ( ﻻ ﻣﻔﻬﻭﻡ ﻟﻪ؛ ﻭﻟﻳﺱ ﺍﻟﺣﺻﺭ ﻓﻲ ﻛﻼﻣﻪ ﺣﻘﻳﻘ ًّﻳﺎ‪ ،‬ﺑ�ﻝ ﻫ�ﻭ ﺣﺻ�ﺭ‬
‫ﺇﺿﺎﻓﻲ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻹﺿ�ﺎﻓﺔ ﺇﻟ�ﻰ ﻏﻳ�ﺭﻫﻡ‪ ،‬ﻭﺇﻻ ﻓ�ﺄﻳﻥ ﺍﻟﺧﻠﻔ�ﺎء ﺍﻷﺭﺑﻌ�ﺔ‪ ،‬ﻭﺃﻳ�ﻥ ْ‬
‫ﺳ�ﺎﻟﻡ ﻣ�ﻭﻟﻰ ﺃﺑ�ﻲ‬
‫ﺣﺫﻳﻔﺔ‪ ،‬ﻭﺃﻳﻥ ﺃﺑﻭ ﻣﻭﺳﻰ ﻭﻏﻳﺭﻫﻡ‪.‬ﻭﻟﺫﻟﻙ ﺛﻼﺛﺔ ﺃﺩﻟﺔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻛﺛﺭﺓ ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪:‬‬
‫ﻓﻘﺩ ﺭﻭﻱ ﺣﻔﻅ ﺟﻣﺎﻋﺎﺕ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﻧﺑ�ﻲ ‪ ، ‬ﻭﺛﺑ�ﺕ ﻓ�ﻲ ﺍﻟﺻ�ﺣﻳﺢ ﺃﻧ�ﻪ ﻗُﺗِ�ﻝ‬
‫)‪(99‬‬
‫ﻳ��ﻭﻡ ﺑﺋ��ﺭ ﻣﻌﻭﻧ��ﺔ ﺳ��ﺑﻌﻭﻥ ِﻣ ﱠﻣ��ﻥ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ‪ (98)،‬ﻭﺭﻭﻱ ﺃﻧ��ﻪ ﻗﺗ��ﻝ ﻓ��ﻲ ﻭﻗﻌ��ﺔ ﺍﻟﻳﻣﺎﻣ��ﺔ‬
‫ﻣﺛﻠﻬﻡ‪.‬‬
‫ﻓﻬﺅﻻء ﺍﻟﺫﻳﻥ ﻗﺗﻠﻭﺍ ﻣﻥ ﺟﺎﻣﻌﻳﻪ ﻳﻭﻣﺋﺫ‪ ،‬ﻓﻛﻳﻑ ﺍﻟﻅﻥ ِﺑﻣﻥ ﻟﻡ ﻳُﻘﺗﻝ ِﻣﻣﱠﻥ ﺣﺿﺭﻫﺎ‪ ،‬ﻭﻣ�ﻥ ﻟ�ﻡ‬
‫ﻳﺣﺿﺭﻫﺎ ﻭﺑﻘﻲ ْ‬
‫ﺑﺎﻟﻣﺩﻳﻧﺔ ﺃﻭ ﺑﻣﻛﺔ ﺃﻭ ﻏﻳﺭﻫﻣﺎ‪.‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﺳﺗﺣﺎﻟﺔ ﺇﺣﺎﻁﺔ ﺃﻧﺱ ﺑﺣﺎﻝ ﻛﻝ ﺍﻟﺻﺣﺎﺑﺔ ﻭﺃ ﱠﻧﻬﻡ ﻟﻡ ﻳﺟﻣﻌﻭﺍ ﺍﻟﻘﺭﺁﻥ ﻛﻠﻪ‪.‬‬
‫ﺃﻱ ﺑﺗﻘﺩﻳﺭ ﺃﻧﻪ ﻻ ﻳﻌﻠﻡ ﺃﻥ ﺳﻭﺍﻫﻡ ﺟﻣﻌﻪ‪ ،‬ﻭﺇﻻ ﻓﻛﻳﻑ ﻟﻪ ﺍﻹﺣﺎﻁﺔ ﺑﻛﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻣﻊ‬
‫ﻛﺛﺭﺓ ﺍﻟﺻﺣﺎﺑﺔ ﻭﺗﻔ�ﺭﻗﻬﻡ ﻓ�ﻲ ﺍﻟﺑﻠ�ﺩﺍﻥ‪ ،‬ﻭﻫ�ﺫﺍ ﻻ ﻳ�ﺗﻡ ﺇﻻ ﺇﻥ ﻛ�ﺎﻥ ﻟﻘ�ﻲ ﻛ�ﻝ ﻭﺍﺣ�ﺩ ﻣ�ﻧﻬﻡ ﻋﻠ�ﻰ‬

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‫ﺍﻧﻔﺭﺍﺩﻩ‪ ،‬ﻭﺃﺧﺑﺭﻩ ﻋ�ﻥ ﻧﻔﺳ�ﻪ ﺃﻧ�ﻪ ﻟ�ﻡ ﻳﻛﻣ�ﻝ ﻟ�ﻪ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﻋﻬ�ﺩ ﺍﻟﻧﺑ�ﻲ ‪ ، ‬ﻭﻫ�ﺫﺍ ﻓ�ﻲ‬
‫ﻏﺎﻳﺔ ﺍﻟﺑﻌﺩ ﻓﻲ ﺍﻟﻌﺎﺩﺓ‪ .‬ﻭﻗﺩ ﻳﻛﻭﻥ ﻣﺭﺍﺩﻩ‪ :‬ﺍﻟﺫﻳﻥ ﻋﻠﻣﻬ�ﻡ ﻣ�ﻥ ﺍﻷﻧﺻ�ﺎﺭ ﺃﺭﺑﻌ�ﺔ‪ ،‬ﻭﺃﻣ�ﺎ ﻏﻳ�ﺭﻫﻡ‬
‫ﻣﻥ ْﺍﻟﻣﻬﺎﺟﺭﻳﻥ ﻭﺍﻷﻧﺻﺎﺭ ﺍﻟﺫﻳﻥ ﻻ ﻳﻌﻠﻣﻬﻡ ﻓﻠﻡ ﻳ�ﻧﻔﻬﻡ‪ ،‬ﻭﻟ�ﻭ ﻧﻔ�ﺎﻫﻡ ﻛ�ﺎﻥ ْﺍﻟﻣ�ﺭﺍﺩ ﻧﻔ�ﻲ ﻋﻠﻣ�ﻪ‪،‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ْﺍﻟﻣﺭﺟﻊ ﺇﻟﻰ ﻣﺎ ﻓﻲ ﻋﻠﻣﻪ ﻟﻡ ﻳﻠﺯﻡ ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﻭﺍﻗﻊ ﻛﺫﻟﻙ‪.‬‬
‫ﻛﻣﺎ ﺃﻧﻪ ﻟﻡ ﻳﺫﻛﺭ ﻓﻲ ﻫﺅﻻء ﺍﻷﺭﺑﻌ�ﺔ ﺃﺑ�ﻭ ﺑﻛ�ﺭ ﻭﻋﻣ�ﺭ ﻭﻋﺛﻣ�ﺎﻥ ﻭﻋﻠ�ﻲ ﻭﻧﺣ�ﻭﻫﻡ ﻣ�ﻥ ﻛﺑ�ﺎﺭ‬
‫ﺍﻟﺻ��ﺣﺎﺑﺔ‪ ،‬ﺍﻟ��ﺫﻳﻥ ﻳﺑﻌ��ﺩ ﻛ��ﻝ ﺍﻟﺑﻌ��ﺩ ﺃ ﱠﻧﻬ��ﻡ ﻟ��ﻡ ﻳﺟﻣﻌ��ﻭﻩ‪ (100)،‬ﻣ��ﻊ ﻛﺛ��ﺭﺓ ﺭﻏﺑ��ﺗﻬﻡ ﻓ��ﻲ ﺍﻟﺧﻳ��ﺭ‬
‫ﻭﺣﺭﺻ��ﻬﻡ ﻋﻠ��ﻰ ﻣ��ﺎ ﺩﻭﻥ ﺫﻟ��ﻙ ﻣ��ﻥ ﺍﻟﻁﺎﻋ��ﺎﺕ‪ ،‬ﻭﻛﻳ��ﻑ ﻧﻅ��ﻥ ﻫ��ﺫﺍ ِﺑﻬ��ﻡ‪ ،‬ﻭﻧﺣ��ﻥ ﻧ��ﺭﻯ ﺃﻫ��ﻝ‬
‫ﺍﻟﻌﺻﻭﺭ ﺍﻟﻼﺣﻘﺔ ﻳﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﻣﻧﻬﻡ ﻓﻲ ﻛﻝ ﺑﻠﺩﺓ ﺃﻟﻭﻑ‪ ،‬ﻣ�ﻊ ﺑﻌ�ﺩ ﺭﻏﺑ�ﺗﻬﻡ ﻓ�ﻲ ﺍﻟﺧﻳ�ﺭ ﻋ�ﻥ‬
‫ﺩﺭﺟ��ﺔ ﺍﻟﺻ��ﺣﺎﺑﺔ؟ ﻣ��ﻊ ﺃﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ﻟ��ﻡ ﻳﻛ �ﻥ ﻟﻬ��ﻡ ﺃﺣﻛ��ﺎﻡ ﻣﻘ��ﺭﺭﺓ ﻳﻌﺗﻣ��ﺩﻭ َﻧﻬﺎ ﻓ��ﻲ ﺳ��ﻔﺭﻫﻡ‬
‫ﻭﺣﺿ��ﺭﻫﻡ ﺇﻻ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻭﻣ��ﺎ ﺳ��ﻣﻌﻭﻩ ﻣ��ﻥ ﺍﻟﻧﺑ��ﻲ ‪ ، ‬ﻓﻛﻳ��ﻑ ﻧﻅ��ﻥ ِﺑﻬ��ﻡ ﺇﻫﻣﺎﻟ��ﻪ ؟ ﻓﻛ��ﻝ ﻫ��ﺫﺍ‬
‫ﻭﺷﺑﻬﻪ ﻳﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺻﺢ ﺃﻥ ﻳﻛ�ﻭﻥ ﻣﻌﻧ�ﻰ ﺍﻟﺣ�ﺩﻳﺙ ﺃﻧ�ﻪ ﻟ�ﻡ ﻳﻛ�ﻥ ﻓ�ﻲ ﻧﻔ�ﺱ ﺍﻷﻣ�ﺭ ﺃﺣ�ﺩ‬
‫)‪(101‬‬
‫ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺇﻻ ﺍﻷﺭﺑﻌﺔ ْﺍﻟﻣﺫﻛﻭﺭﻭﻥ‪.‬‬
‫ﺍﻟﺛﺎﻟﺙ‪ :‬ﺍﺧﺗﻼﻑ ﺍﻟﺭﻭﺍﻳﺔ ﻋﻥ ﺃﻧﺱ ﻓﻲ ﺗﺣﺩﻳﺩ ﺍﻷﺭﺑﻌﺔ‬
‫ﻓ ِﻣﻣﱠ��ﺎ ﻳ��ﺩﻝ ﻋﻠ��ﻰ ﺇﺭﺍﺩﺓ ﺍﻟﺣﺻ��ﺭ ﺍﻹﺿ��ﺎﻓﻲ ﺍﺧ��ﺗﻼﻑ ﺍﻟﺭﻭﺍﻳ��ﺔ ﻋ��ﻥ ﺃﻧ��ﺱ ‪ ‬ﻓ��ﻲ ﺗﺣﺩﻳ��ﺩ‬
‫ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻓﻔﻲ ﺭﻭﺍﻳﺔ‪ :‬ﺃﺑﻲ ﻭﻣﻌ�ﺎﺫ ﻭﺯﻳ�ﺩ ﻭﺃﺑ�ﻭ ﺯﻳ�ﺩ‪ (102)،‬ﻭﻓ�ﻲ ﺭﻭﺍﻳ�ﺔ ﺃﺧ�ﺭﻯ ﺃﺑ�ﻭ ﺍﻟ�ﺩﺭﺩﺍء‬
‫ﻣﻛ��ﺎﻥ ﺃﺑ��ﻲﱟ ‪ (103)،‬ﻭﻫ��ﺫﺍ ﺩﻟﻳ��ﻝ ﻋﻠ��ﻰ ﻋ��ﺩﻡ ﺇﺭﺍﺩﺓ ﺍﻟﺣﺻ��ﺭ ﺍﻟﺣﻘﻳﻘ��ﻲ‪ ،‬ﻓﻬ��ﻭ ﺻ��ﺎﺩﻕ ﻓ��ﻲ ﻛﻠﺗ��ﺎ‬
‫ﺍﻟ��ﺭﻭﺍﻳﺗﻳﻥ ؛ ﻷﻧ��ﻪ ﻟ��ﻳﺱ ﻣﻌﻘ��ﻭﻻً ﺃﻥ ﻳﻛ��ﺫﺏ ﻧﻔﺳ��ﻪ‪ ،‬ﻓﺗﻌ��ﻳﻥ ﺃﻥ ْﺍﻟﻣ��ﺭﺍﺩ ﺑﺎﻟﺣﺻ��ﺭ ﻫﻧ��ﺎ ﺣﺻ��ﺭ‬
‫ﺇﺿﺎﻓﻲ‪ ،‬ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺃﻧﺳًﺎ ‪ ‬ﺗﻌﻠﻕ ﻏﺭﺿﻪ ﻓﻲ ﻭﻗﺕ ﻣﺎ ﺑﺄﻥ ﻳﺫﻛﺭ ﺍﻟﺛﻼﺛﺔ‪ ،‬ﻭﻳﺫﻛﺭ ﻣﻌﻬ�ﻡ‬
‫ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ ﺩﻭﻥ ﺃﺑﻲ ﺍﻟﺩﺭﺩﺍء‪ ،‬ﺛﻡ ﺗﻌﻠﻕ ﻏﺭﺿﻪ ﻓﻲ ﻭﻗﺕ ﺁﺧﺭ ﺑﺄﻥ ﻳﺫﻛﺭ ﺍﻟﺛﻼﺛﺔ‪ ،‬ﻭﻳ�ﺫﻛﺭ‬
‫)‪(104‬‬
‫ﻣﻌﻬﻡ ﺃﺑﺎ ﺍﻟ ﱠﺩﺭْ ﺩﺍء ﺩﻭﻥ ﺃ ُ َﺑﻲﱢ ﺑﻥ ﻛﻌ ٍ‬
‫ﺏ‪.‬‬
‫ﻛﻣﺎ ﺍﺧﺗﻠﻑ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ﺗﺣﺩﻳﺩ ﺃﺑﻲ ﺯﻳ ٍﺩ ْﺍﻟﻣﺫﻛﻭﺭ ﻓ�ﻲ ﻫ�ﺫﺍ ﺍﻟﺣ�ﺩﻳﺙ‪ ،‬ﻓﺑﻌﺿ�ﻬﻡ َﻳﺟﻌﻠ�ﻪ ﺳ�ﻌﺩ‬
‫ﺑﻥ ﻋﺑﻳﺩ ﺍﻷﻭﺳﻲ‪ ،‬ﻭﺑﻌﺿﻬﻡ ﻳﺟﻌﻠﻪ ﻗ�ﻳﺱ ﺑ�ﻥ ﺍﻟﺳ�ﻛﻥ ﺍﻟﺧﺯﺭﺟ�ﻲ‪ ،‬ﻭﺑﻌﺿ�ﻬﻡ ﻳﺻ�ﺣﺢ ﺃ ﱠﻧﻬﻣ�ﺎ‬
‫ﺟﻣﻳ ًﻌ��ﺎ ﺟﻣﻌ��ﺎ ﺍﻟﻘ��ﺭﺁﻥ ﻋﻠ��ﻰ ﻋﻬ��ﺩ ﺭﺳ��ﻭﻝ ﷲ ‪� ، ‬ـ)‪ (105‬ﻭﺑﻌﺿ��ﻬﻡ ﻳﺟﻌﻠ��ﻪ ﻗ��ﻳﺱ ﺑ��ﻥ ﺃﺑ��ﻲ‬
‫)‪(106‬‬
‫ﺻﻌﺻﻌﺔ‪.‬‬
‫ﻭﺍﻻﺧﺗﻼﻑ ﻓﻲ ﺗﺣﺩﻳﺩ ْﺍﻟﻣﻌﺩﻭﺩ ْﺍﻟﻣﺣﺻﻭﺭ ﻳﺩﻝ ﻋﻠﻰ ﻋﺩﻡ ﺇﺭﺍﺩﺓ ﺍﻟﺣﺻﺭ ﺍﻟﺣﻘﻳﻘﻲ‪.‬‬

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 ‫ﺛﺎﻧﻳًﺎ‪ :‬ﺍﻟﺟﻭﺍﺏ ﺑﺗﻘﺩﻳﺭ ﻣﺭﺍﺩ ﺃﻧﺱ ﺑﺎﻟﺣﺻﺭ ﺍﻹﺿﺎﻓﻲ‪:‬‬
‫ﻭﺫﻟﻙ ﺑﻭﺟﻭﻩ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ْﺍﻟﻣﺭﺍﺩ ﺑﻪ‪ :‬ﻟﻡ ﻳﺟﻣﻌﻪ ﻋﻠﻰ ﺟﻣﻳﻊ ﺍﻟﻭﺟﻭﻩ ﻭﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺗﻲ ﻧﺯﻝ ِﺑﻬﺎ ﺇﻻ ﺃﻭﻟﺋﻙ‪.‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻥ ْﺍﻟﻣﺭﺍﺩ‪ :‬ﻟﻡ ﻳﺟﻣﻊ ﻣﺎ ﻧﺳﺦ ﻣﻧﻪ ﺑﻌﺩ ﺗﻼﻭﺗﻪ‪ ،‬ﻭﻣﺎ ﻟﻡ ﻳﻧﺳﺦ ﻏﻳﺭﻫﻡ‪.‬‬
‫ﺍﻟﺛﺎﻟﺙ‪ :‬ﺃﻥ ْﺍﻟﻣﺭﺍﺩ ﺑﺟﻣﻌﻪ‪ :‬ﺗ َﻠ ﱢﻘﻳ� ِﻪ ﻣ�ﻥ ﻓِ�ﻲ ﺭﺳ�ﻭﻝ ﷲ ‪ ‬ﺑﻐﻳ�ﺭ ﻭﺍﺳ�ﻁﺔ‪ ،‬ﺑﺧ�ﻼﻑ ﻏﻳ�ﺭﻫﻡ‪،‬‬
‫ﻓﻳﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ ﺗﻠﻘﻰ ﺑﻌﺿﻪ ﺑﺎﻟﻭﺍﺳﻁﺔ‪.‬‬
‫ﺍﻟﺭﺍﺑ�ﻊ‪ :‬ﺃ ﱠﻧﻬ�ﻡ ﺗﺻ�ﺩﻭﺍ ﻹﻟﻘﺎﺋ�ﻪ ﻭﺗﻌﻠﻳﻣ�ﻪ‪ ،‬ﻓﺎﺷ��ﺗﻬﺭﻭﺍ ﺑ�ﻪ‪ ،‬ﻭﺧﻔ�ﻲ ﺣ�ﺎﻝ ﻏﻳ�ﺭﻫﻡ ﻋﻣ�ﻥ ُﻋ��ﺭﻑ‬
‫ﺣﺎﻟﻬﻡ‪ ،‬ﻓﺣﺻﺭ ﺫﻟﻙ ﻓﻳﻬﻡ ﺑﺣﺳﺏ ﻋﻠﻣﻪ‪.‬‬
‫ﺍﻟﺧﺎﻣﺱ‪ :‬ﺃﻥ ْﺍﻟﻣﺭﺍﺩ ﺑﺎﻟﺟﻣﻊ ﻓﻲ ﻫ�ﺫﺍ ﺍﻟﺣ�ﺩﻳﺙ ﺍﻟﻛﺗﺎﺑ�ﺔ‪ ،‬ﻓ�ﻼ ﻳﻧﻔ�ﻲ ﺃﻥ ﻳﻛ�ﻭﻥ ﻏﻳ�ﺭﻫﻡ ﺟﻣﻌ�ﻪ‬
‫ﺣﻔﻅﺎ ﻋﻥ ﻅﻬﺭ ﻗﻠﺏ‪ ،‬ﻭﺃﻣﺎ ﻫﺅﻻء ﻓﺟﻣﻌﻭﻩ ﻛﺗﺎﺑﺔ‪ ،‬ﻭﺣﻔﻅﻭﻩ ﻋﻥ ﻅﻬﺭ ﻗﻠﺏ‪.‬‬ ‫ً‬
‫ﺍﻟﺳﺎﺩﺱ‪ :‬ﺃﻥ ْﺍﻟﻣﺭﺍﺩ ﺃﻥ ﺃ ً‬
‫ﺣﺩﺍ ﻟﻡ ﻳﻔﺻﺢ ﺑﺄﻧ�ﻪ ﺟﻣﻌ�ﻪ ﺑﻣﻌﻧ�ﻰ ﺃﻛﻣ�ﻝ ﺣﻔﻅ�ﻪ ﻓ�ﻲ ﻋﻬ�ﺩ ﺭﺳ�ﻭﻝ‬
‫ﷲ ‪ ‬ﺇﻻ ﻫﻡ‪ ،‬ﺑﺧﻼﻑ ﻏﻳﺭﻫﻡ‪ ،‬ﻓﻠﻡ ﻳﻔﺻﺢ ﺃﺣﺩ ﻣﻧﻬﻡ ﺑﺄﻧﻪ ﺃﻛﻣﻝ ﺣﻔﻅﻪ ﺇﻻ ﻋﻧ�ﺩ ﺭﺳ�ﻭﻝ ﷲ‬
‫‪ ‬ﺣﻳﻥ ﻧﺯﻟﺕ ﺁﺧﺭ ﺁﻳﺔ ﻣﻧﻪ‪ ،‬ﻓﻠﻌﻝ ﻫﺫﻩ ﺍﻵﻳﺔ ﺍﻷﺧﻳ�ﺭﺓ ﻭﻣ�ﺎ ﺃﺷ�ﺑﻬﻬﺎ ﻣ�ﺎ ﺣﺿ�ﺭﻫﺎ ﺇﻻ ﺃﻭﻟﺋ�ﻙ‬
‫ﺍﻷﺭﺑﻌﺔ ِﻣ ﱠﻣﻥ ﺟﻣﻊ ﺟﻣﻳﻊ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫)‪(107‬‬

‫ً‬
‫ﺛﺎﻟﺛﺎ‪ :‬ﻣﻊ ﺍﻟﺗﺳﻠﻳﻡ ﺑﺛﺑﻭﺕ ﻛﻼﻡ ﺃﻧﺱ ﻋﻠ�ﻰ ﺍﻟﺣﺻ�ﺭ ﺍﻟﺣﻘﻳﻘ�ﻲ‪ ،‬ﻓ�ﺈﻥ ﺫﻟ�ﻙ ﻻ ﻳﻘ�ﺩﺡ ﻓ�ﻲ ﺗ�ﻭﺍﺗﺭ‬
‫ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻓﻠﻭ ﺛﺑﺕ ﺃﻧﻪ ﻟﻡ ﻳﺟﻣﻌﻪ ﺇﻻ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻟﻡ ﻳﻘﺩﺡ ﺫﻟ�ﻙ ﻓ�ﻲ ﺗ�ﻭﺍﺗﺭ ﺍﻟﻘ�ﺭﺁﻥ ؛ ﻓ�ﺈﻥ ﺃﺟ�ﺯﺍءﻩ ﺣﻔ�ﻅ‬
‫ﻛ ﱠﻝ ﺟﺯ ٍء ﻣﻧﻬﺎ ﺧﻼﺋﻕ ﻻ ﻳﺣﺻﻭﻥ‪ ،‬ﻳﺣﺻﻝ ﺍﻟﺗﻭﺍﺗﺭ ﺑﺑﻌﺿﻬﻡ‪ ،‬ﻭﻟﻳﺱ ﻣﻥ ﺷ�ﺭﻁ ﺍﻟﺗ�ﻭﺍﺗﺭ ﺃﻥ‬
‫ﻳﻧﻘﻝ ﺟﻣﻳﻌُﻬﻡ ﺟﻣﻳ َﻌﻪ‪ ،‬ﺑﻝ ﺇﺫﺍ ﻧﻘﻝ ﻛﻝ ﺟﺯء ﻋﺩﺩ ﺍﻟﺗﻭﺍﺗﺭ ﺻﺎﺭﺕ ﺍﻟﺟﻣﻠﺔ ﻣﺗﻭﺍﺗﺭﺓ ﺑﻼ ﺷ�ﻙ‪،‬‬
‫)‪(108‬‬
‫ﻭﻟﻡ ﻳﺧﺎﻟﻑ ﻓﻲ ﻫﺫﺍ ﻣﺳﻠ ٌﻡ ﻭﻻ ﻣﻠ ٌ‬
‫ﺣﺩ‪.‬‬
‫ﻭﻫﻧﺎﻙ ﺍﺣﺗﻣﺎﻻﺕ ﺿﻌﻳﻔﺔ ﻓﻳﻬﺎ ﺗﻛﻠﻑ‪ (109)،‬ﻣﻧﻬﺎ‪:‬‬
‫‪ - 1‬ﺃﻥ ْﺍﻟﻣﺭﺍﺩ ﺑﺟﻣﻌﻪ ﺍﻟﺳﻣﻊ ﻭﺍﻟﻁﺎﻋﺔ ﻟﻪ‪ ،‬ﻭﺍﻟﻌﻣﻝ ﺑﻣﻭﺟﺑﻪ‪.‬‬
‫‪ - 2‬ﺃﻥ ْﺍﻟﻣﺭﺍﺩ ﺇﺛﺑﺎﺕ ﺫﻟﻙ ﻟﻠﺧﺯﺭﺝ ﻓﻘﻁ ﺩﻭﻥ ﺍﻷﻭﺱ‪ ،‬ﻓ�ﻼ ﻳﻧﻔ�ﻲ ﺫﻟ�ﻙ ﻋ�ﻥ ﻏﻳ�ﺭ ﺍﻟﻘﺑﻳﻠﺗ�ﻳﻥ‬
‫ﻣﻥ ْﺍﻟﻣﻬﺎﺟﺭﻳﻥ ﻭﻣﻥ ﺟﺎء ﺑﻌﺩﻫﻡ‪.‬‬
‫ﺃﻣﺎ ﺩﻭﺭﺍﻥ ﺃﺳﺎﻧﻳﺩ ﺍﻟﻘﺭﺍء ﻋﻠﻰ ﺛﻣﺎﻧﻳﺔ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻘﻁ‪ ،‬ﻓﻳﺟ�ﺎﺏ ﺑ�ﺄﻥ ﻫ�ﺅﻻء ﺍﻟﺛﻣﺎﻧﻳ�ﺔ ﻫ�ﻡ‬

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‫ﺍﻟ���ﺫﻳﻥ ﻧﻘ���ﻝ ﺇﻟﻳﻧ���ﺎ ﻗ���ﺭﺍءﺗﻬﻡ‪ ،‬ﻭﻻ ﻳﻧﻔ���ﻲ ﺫﻟ���ﻙ ﺇﻗ���ﺭﺍء ﻏﻳ���ﺭﻫﻡ‪ ،‬ﻭﻣﻌ���ﺭﻓﺗﻬﻡ ﺑﻘ���ﺭﺍءﺓ ﻫ���ﺅﻻء‪،‬‬
‫ﻭﺇﻗﺭﺍﺭﻫﻡ ﻋﻠﻳﻬﺎ‪ ،‬ﻛﻣﺎ ﺃﻥ ﺗﻭﺍﺗﺭ ﺍﻟﻘﺭﺁﻥ ﻳﺧﺗﻠ�ﻑ ﻋ�ﻥ ﺗ�ﻭﺍﺗﺭ ﺍﻟﺣ�ﺩﻳﺙ‪ ،‬ﻓﻌﻧ�ﺩ ﻋﻠﻣ�ﺎء ﺍﻟﺣ�ﺩﻳﺙ‬
‫ﻣﻥ ﺃﻗﺳﺎﻡ ْﺍﻟﻣﺗﻭﺍﺗﺭ‪ :‬ﺗﻭﺍﺗﺭ ﺍﻟﻁﺑﻘﺔ‪ ،‬ﻭﻣﺛﻠﻭﺍ ﻟﻪ ﺑﺗﻭﺍﺗﺭ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻘﺩ ﺗﻠﻘﺎﻩ ﺟﻳﻝ ﻋﻥ ٍ‬
‫ﺟﻳﻝ‪ ،‬ﻓﻬ�ﻭ‬
‫)‪(110‬‬
‫ﻻ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﺇﺳﻧﺎﺩ‪.‬‬

‫)‪ (96‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓ�ﻲ ﻛﺘ�ﺎﺏ ﻓﻀ�ﺎﺋﻞ ﺍﻟﻘ�ﺮﺁﻥ ﺑ�ﺎﺏ ﺍﻟﻘ�ﺮﺍء ﻣ�ﻦ ﺃﺻ�ﺤﺎﺏ ﺍﻟﻨﺒ�ﻲ ‪ ‬ﺡ ‪ .(663/8) 5004‬ﻭﻗ�ﺪ ﺻ�ﺮﺡ‬
‫ﺃﻧﺲ ﻓﻲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺼﻴﻐﺔ ﺍﻟﺤﺼﺮ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ‪ :‬ﻭﻗﺪ ﺍﺳﺘﻨﻜﺮﻩ ﺟﻤﺎﻋ�ﺔ ﻣ�ﻦ ﺍﻷﺋﻤ�ﺔ‪ ).‬ﻳﻌﻨ�ﻲ ﺍﻟﺘﺼ�ﺮﻳﺢ(‪ ،‬ﺍﻧﻈ�ﺮ ﻓ�ﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪.(668/8‬‬
‫)‪ (97‬ﺭﻭﺍﻩ ﺍﻟﺒﺨ��ﺎﺭﻱ ﻓ��ﻲ ﻛﺘ��ﺎﺏ ْﺍﻟﻤﻨﺎﻗ��ﺐ ﺑ��ﺎﺏ ﻣﻨﺎﻗ��ﺐ ﺯﻳ��ﺪ ﺑ��ﻦ ﺛﺎﺑ��ﺖ‪ .‬ﺻ��ﺤﻴﺢ ﺍﻟﺒﺨ��ﺎﺭﻱ ﻣ��ﻊ ﻓ��ﺘﺢ ﺍﻟﺒ��ﺎﺭﻱ )‪ (159/7‬ﺡ‬
‫‪ ،3810‬ﻭﻣﺴ��ﻠﻢ ﻓ��ﻲ ﻛﺘ��ﺎﺏ ﻓﻀ��ﺎﺋﻞ ﺍﻟﺼ��ﺤﺎﺑﺔ ﺑ��ﺎﺏ ﻓﻀ��ﺎﺋﻞ ﺃﺑ��ﻲ ﺑ��ﻦ ﻛﻌ��ﺐ‪ .‬ﺍﻧﻈ��ﺮ ﺻ��ﺤﻴﺢ ﻣﺴ��ﻠﻢ ﻣ��ﻊ ﺷ��ﺮﺡ ﺍﻟﻨ��ﻮﻭﻱ‬
‫)‪ (19/16‬ﺡ ‪.2465‬‬
‫)‪ (98‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺴﻴﺮ ﺑﺎﺏ ﻣﻦ ﻳُ ْﻨ َﻜﺐ ﻓﻲ ﺳﺒﻴﻞ ﷲ‪ .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻊ ﻓ�ﺘﺢ ﺍﻟﺒ�ﺎﺭﻱ )‪(23/6‬‬
‫ﺡ‪ ،2801‬ﻭﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻹﻣ�ﺎﺭﺓ ﺑ�ﺎﺏ ﺛﺒ�ﻮﺕ ﺍﻟﺠﻨ�ﺔ ﻟﻠﺸ�ﻬﻴﺪ ﺡ ‪ .677‬ﺻ�ﺤﻴﺢ ﻣﺴ�ﻠﻢ ﻣ�ﻊ ﺷ�ﺮﺡ ﺍﻟﻨ�ﻮﻭﻱ )‪-46/13‬‬
‫‪.(47‬‬
‫)‪ (99‬ﺍﻟﻴﻤﺎﻣﺔ ﻣﻦ ﺣﺮﻭﺏ ﺍﻟﺮﺩﺓ‪ ،‬ﻭﻗﻌﺖ ﺳﻨﺔ ‪ 11‬ﻫـ‪ ،‬ﺳﺒﻖ ﺍﻟﺤﺪﻳﺚ ﻋﻨﻬﺎ ﺹ ‪.15‬‬
‫ﺏ ﷲِ ﺇِﻻﱠ ﺃَﻧَ�ﺎ ﺃَ ْﻋﻠَ� ُﻢ ﺃَ ْﻳ�ﻦَ ﺃُ ْﻧ ِﺰﻟَ ْ‬
‫�ﺖ َﻭﻻَ‬ ‫ﺖ ﺳُ�ﻮ َﺭﺓٌ ِﻣ ْ�ﻦ ِﻛﺘَ�ﺎ ِ‬ ‫)‪ (100‬ﻭﺍﻟﺬﻳﻦ ﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻘﻮﻝ‪َ :‬ﻭﷲِ ﺍﻟﱠ ِﺬﻱ ﻻ ﺇِﻟَﻪَ َﻏ ْﻴ ُﺮﻩُ َﻣﺎ ﺃُ ْﻧ ِﺰﻟَ ْ‬
‫ْ�ﺖ ﺇِﻟَﻴْ� ِﻪ‪ .‬ﻛﻤ�ﺎ‬
‫ﺍﻹﺑِ� ُﻞ ﻟَ َﺮ ِﻛﺒ ُ‬ ‫ﺏ ﷲِ ﺗُﺒَﻠﱢ ُﻐ�ﻪُ ِ‬ ‫ﺏ ﷲِ ﺇِﻻﱠ ﺃَﻧَﺎ ﺃَ ْﻋﻠَ� ُﻢ ﻓِ�ﻴ َﻢ ﺃُ ْﻧ ِﺰﻟَ ْ‬
‫�ﺖ َﻭﻟَ�ﻮْ ﺃَ ْﻋﻠَ� ُﻢ ﺃَ َﺣ�ﺪًﺍ ﺃَ ْﻋﻠَ� َﻢ ِﻣﻨﱢ�ﻲ ﺑِ ِﻜﺘَ�ﺎ ِ‬ ‫ﺃُ ْﻧ ِﺰﻟَ ْ‬
‫ﺖ ﺁﻳَﺔٌ ِﻣ ْﻦ ِﻛﺘَﺎ ِ‬
‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋ َْﻦ َﻋ ْﺒ ِﺪ ﷲِ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺑﺎﺏ ﺍﻟﻘﺮﺍء ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ‪ ‬ـ‬
‫)‪ (662/8‬ﺡ ‪.5002‬‬
‫)‪ (101‬ﻧﻜ��ﺖ ﺍﻻﻧﺘﺼ��ﺎﺭ ﻟﻨﻘ��ﻞ ﺍﻟﻘ��ﺮﺁﻥ ﺹ ‪ ،67‬ﻭﻓ��ﺘﺢ ﺍﻟﺒ��ﺎﺭﻱ )‪ ،(668-667/8‬ﻭﺷ��ﺮﺡ ﺍﻟﻨ��ﻮﻭﻱ ﻋﻠ��ﻰ ﺻ��ﺤﻴﺢ ﻣﺴ��ﻠﻢ‬
‫)‪ ،(19/16‬ﻭﺍﻹﺗﻘﺎﻥ )‪.(200/1‬‬
‫)‪ (102‬ﺭﻭﺍﻩ ﺍﻟﺒﺨ��ﺎﺭﻱ ﻓ��ﻲ ﻛﺘ��ﺎﺏ ْﺍﻟﻤﻨﺎﻗ��ﺐ ﺑ��ﺎﺏ ﻣﻨﺎﻗ��ﺐ ﺯﻳ��ﺪ ﺑ��ﻦ ﺛﺎﺑ��ﺖ ﺡ ‪ .3810‬ﺻ��ﺤﻴﺢ ﺍﻟﺒﺨ��ﺎﺭﻱ ﻣ��ﻊ ﻓ��ﺘﺢ ﺍﻟﺒ��ﺎﺭﻱ‬
‫)‪ ،(159/7‬ﻭﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼ�ﺤﺎﺑﺔ ﺑ�ﺎﺏ ﻓﻀ�ﺎﺋﻞ ﺃﺑ�ﻲ ﺑ�ﻦ ﻛﻌ�ﺐ‪ .‬ﺍﻧﻈ�ﺮ ﺻ�ﺤﻴﺢ ﻣﺴ�ﻠﻢ ﻣ�ﻊ ﺷ�ﺮﺡ ﺍﻟﻨ�ﻮﻭﻱ‬
‫)‪ (19/16‬ﺡ ‪.2465‬‬
‫)‪ (103‬ﺭﻭﺍﻩ ﺍﻟﺒﺨ��ﺎﺭﻱ ﻓ��ﻲ ﻓﻀ��ﺎﺋﻞ ﺍﻟﻘ��ﺮﺁﻥ ﺑ��ﺎﺏ ﺍﻟﻘ��ﺮﺍء ﻣ��ﻦ ﺃﺻ��ﺤﺎﺏ ﺍﻟﻨﺒ��ﻲ ‪ . ‬ﺍﻧﻈ��ﺮ ﺍﻟﺼ��ﺤﻴﺢ ﻣ��ﻊ ﻓ��ﺘﺢ ﺍﻟﺒ��ﺎﺭﻱ‬
‫)‪ (663/8‬ﺡ ‪.5004‬‬
‫)‪ (104‬ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ )‪.(245-243/1‬‬
‫)‪ (105‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ )‪.(128/6‬‬
‫)‪ (106‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻴﻤﻦ ﺟﻤﻊ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(669/8‬‬
‫)‪ (107‬ﻧﻜﺖ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻨﻘﻞ ﺍﻟﻘﺮﺁﻥ ﺹ ‪ ،69-68‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(667/8‬ﻭﺍﻹﺗﻘﺎﻥ )‪.(201-200/1‬‬
‫)‪ (108‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(20/16‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(668/8‬ﻭﺍﻹﺗﻘﺎﻥ )‪.(200/1‬‬

‫‪39‬‬
 ‫)‪ (109‬ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(669-668/8‬‬
‫)‪ (110‬ﺗﻌﻠﻴﻘﺎﺕ ﺍﻟﻴﻤﺎﻧﻲ ﻋﻠﻰ ﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ ﺹ ‪.22‬‬

‫‪40‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‬
‫ﺗﺩﻭﻳﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬

‫ْﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪:‬ﺍﻷﻣﺭ ﺑﻛﺗﺎﺑﺔ ﺍﻟﻘﺭﺁﻥ‬

‫ﺳﺑﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻛﺗﺎﺑﺔ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻟﻧﺑﻭﻱ‬
‫ﻣﻭﺍﺩ ﺍﻟﻛﺗﺎﺑﺔ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻟﻧﺑﻭﻱ‬
‫ْﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﺳﺑﺎﺏ ﻋﺩﻡ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﻣﺻﺣﻑ ﻭﺍﺣﺩ‬

‫ا ْﻟﻤﺒﺤﺚ اﻷول‪ :‬اﻷﻣﺮ ﺑﻜﺘﺎﺑﺔ اﻟﻘﺮآن‬

‫ﻛ���ﺎﻥ ﺗﻌﻭﻳ���ﻝ ﺍﻟﻧﺑ���ﻲ ‪ ‬ﻭﺃﺻ���ﺣﺎﺑﻪ ﺃﻭﻝ ﺍﻷﻣ���ﺭ ﻋﻠ���ﻰ ﺟﻣ���ﻊ ﺍﻟﻘ���ﺭﺁﻥ ﻓ���ﻲ ﺍﻟﻘﻠ���ﻭﺏ ِﺑﺣﻔﻅ���ﻪ‬
‫ﻭﺍﺳﺗﻅﻬﺎﺭﻩ‪ ،‬ﺿﺭﻭﺭ َﺓ ﺃ ﱠﻧﻪ ﻧﺑﻲ ﺃﻣﻲ‪ُ ،‬ﺑﻌِﺙ ﺇﻟﻰ ﺃﻣﺔ ﺃﻣ ﱠﻳ ٍﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ‪ (1) :‬ﺛﻡ ﺇﻥ ﺍﻻﻋﺗﻣﺎﺩ ﻓ�ﻲ ﻧﻘ�ﻝ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﺣﻔ�ﻅ ﺍﻟﻘﻠ�ﻭﺏ ﻭﺍﻟﺻ�ﺩﻭﺭ‪ ،‬ﻻ‬ ‫‪P‬‬ ‫‪P‬‬

‫)‪(2‬‬
‫ﻋﻠﻰ ﺧﻁ ْﺍﻟﻣﺻﺎﺣﻑ ﻭﺍﻟﻛﺗﺏ‪ ،‬ﻭﻫﺫﻩ ﺃﺷﺭﻑ ﺧﺻﻳﺻﺔ ﻣﻥ ﷲ ﺗﻌﺎﻟﻰ ﻟِ َﻬ ِﺫ ِﻩ ﺍﻷﻣﺔ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺫﻱ ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻋﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻓﻳﻣﺎ َﻳﺣﻛﻳﻪ ﻋﻥ ﷲ ‪ ‬ﺃ ﱠﻧ�ﻪ َﻗ�ﺎ َﻝ‪ :‬ﺇِ ﱠﻧ َﻣ�ﺎ َﺑ َﻌ ْﺛ ُﺗ َ‬
‫�ﻙ‬
‫ﻙ ِﻛ َﺗﺎﺑًﺎ ﻻ َﻳ ْﻐﺳِ ﻠُ ُﻪ ْﺍﻟﻣﺎءُ‪َ ،‬ﺗ ْﻘ َﺭﺅُ ﻩُ َﻧﺎ ِﺋﻣًﺎ َﻭ َﻳ ْﻘ َﻅ َ‬
‫ﺎﻥ‪.‬‬ ‫ﻙ‪َ ،‬ﻭﺃَ ْﻧ َﺯ ْﻟ ُ‬
‫ﺕ َﻋ َﻠ ْﻳ َ‬ ‫ﻷَ ْﺑ َﺗﻠِ َﻳ َ‬
‫ﻙ‪َ ،‬ﻭﺃَ ْﺑ َﺗﻠ َِﻲ ِﺑ َ‬
‫)‪(3‬‬

‫)‪(4‬‬
‫ﺑﺎﻟﻣﺎء‪.‬‬ ‫ﻓﺄﺧﺑﺭ ﺗﻌﺎﻟﻰ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻻ ﻳﺣﺗﺎﺝ ﻓﻲ ﺣﻔﻅﻪ ﺇﻟﻰ ﺻﺣﻳﻔﺔ ﺗﻐﺳﻝ ْ‬
‫ﺛﻡ ﻛﺎﻥ ﻣﻥ ﻣﺯﻳ�ﺩ ﻋﻧﺎﻳ�ﺔ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻭﺃﺻ�ﺣﺎﺑﻪ ‪ ‬ﺃﻥ ﺍﻋﺗﻧ�ﻭﺍ ﺑﻛﺗﺎﺑ�ﺔ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ‪ ،‬ﺣﺗ�ﻰ‬
‫ﺍﻟﺗﻐﻳﻳﺭ ﻭﺍﻟﺿﻳﺎﻉ‪.‬‬
‫ِ‬ ‫ﻳﻛﻭﻥ ﺫﻟﻙ ﺣﺻ ًﻧﺎ ﺛﺎﻧﻳًﺎ ﻟِﺣﻣﺎﻳﺗﻪ ﻣﻥ‬
‫ﺣﻔﻅ�ﺎ ﻟ�ﻪ ﻓ�ﻲ ﺍﻟﺳ�ﻁﻭﺭ ﺑﻌ�ﺩ ﺃﻥ ﺣﻔﻅ�ﻪ ﻫ�ﻭ ﻭﺃﺻ�ﺣﺎﺑﻪ ﻓ�ﻲ‬‫ً‬ ‫ﻓﺄﻣﺭ ﺍﻟﻧﺑﻲ ‪ ‬ﺑﻛﺗﺎﺑ�ﺔ ﺍﻟﻘ�ﺭﺁﻥ‪،‬‬
‫ﺍﻟﺻﺩﻭﺭ‪ ،‬ﻭ َﻧﻬﻰ ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻷﻣﺭ)‪ (5‬ﻋﻥ ﻛﺗﺎﺑﺔ ﻏﻳﺭ ﺍﻟﻘﺭﺁﻥ ؛ ﺣﺗﻰ ﻻ ﻳﻠﺗﺑﺱ ﺑﻪ‪:‬‬
‫ﺁﻥ َﻓ َﻣ�ﻥْ َﻛ َﺗ َ‬
‫�ﺏ‬ ‫َﻋﻥْ ﺃَ ِﺑﻲ َﺳﻌِﻳ ٍﺩ ْﺍﻟ ُﺧ ْﺩ ِﺭﻱﱢ ﺃَﻥﱠ َﺭﺳُﻭ َﻝ ِ‬
‫ﷲ ‪َ ‬ﻗﺎ َﻝ‪ :‬ﻻَ َﺗ ْﻛ ُﺗﺑُﻭﺍ َﻋ ﱢﻧﻲ َﺷ ْﻳ ًﺋﺎ ﺇِﻻﱠ ْﺍﻟﻘُ�ﺭْ َ‬
‫)‪(6‬‬
‫ﺁﻥ َﻓ ْﻠ َﻳﻣْ ُﺣ ُﻪ‪.‬‬
‫َﻋ ﱢﻧﻲ َﺷ ْﻳ ًﺋﺎ َﻏﻳ َْﺭ ْﺍﻟﻘُﺭْ ِ‬
‫ﻗ��ﺎﻝ ﺍﻟﻧ��ﻭﻭﻱ ‪ :‬ﻭﻛ��ﺎﻥ ﺍﻟﻧﻬ��ﻲ)‪ (7‬ﺣ��ﻳﻥ ﺧﻳ��ﻑ ﺍﺧﺗﻼﻁ��ﻪ ﺑ��ﺎﻟﻘﺭﺁﻥ ‪ ،‬ﻓﻠ ﱠﻣ��ﺎ ﺃُﻣ��ﻥ ﺫﻟ��ﻙ ﺃﺫﻥ ﻓ��ﻲ‬
‫ﺍﻟﻛﺗﺎﺑﺔ ‪ ،‬ﻭﻗﻳﻝ‪ :‬ﺇ ﱠﻧﻣﺎ َﻧﻬﻰ ﻋﻥ ﻛﺗﺎﺑﺔ ﺍﻟﺣﺩﻳﺙ ﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﺻ�ﺣﻳﻔﺔ ﻭﺍﺣ�ﺩﺓ ؛ ﻟ�ﺋﻼ ﻳﺧ�ﺗﻠﻁ‬
‫)‪(8‬‬
‫ﻓﻳﺷﺗﺑﻪ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻓﻲ ﺻﺣﻳﻔﺔ ﻭﺍﺣﺩﺓ‪.‬‬

‫‪41‬‬
‫ﻭﺯﺍﺩ ﺍﻟﺣ��ﺎﻓﻅ ﺍﺑ��ﻥ ﺣﺟ��ﺭ ﻭﺟ ًﻬ��ﺎ ﺃﻥ ﺍﻟﻧﻬ��ﻲ ﺧ��ﺎﺹ ﺑﻭﻗ��ﺕ ﻧ��ﺯﻭﻝ ﺍﻟﻘ��ﺭﺁﻥ ﺧﺷ��ﻳﺔ ﺍﻟﺗﺑﺎﺳ��ﻪ‬
‫)‪(9‬‬
‫ﺑﻐﻳﺭﻩ‪.‬‬
‫ﻭﻗﺩ ﺑﻠﻎ ﻣﻥ ﻋﻧﺎﻳﺔ ﺍﻟﻧﺑﻲ ‪ ‬ﺑﺗﺩﻭﻳﻥ ﺍﻟﻘﺭﺁﻥ ﺃ ﱠﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺃﻧﺯﻝ ﻋﻠﻳﻪ ﺷﻲ ٌء ﻳﺩﻋﻭ ﺃﺣ�ﺩ ُﻛ ﱠﺗﺎﺑ�ﻪ‬
‫‪ ،‬ﻭﻳﺄﻣﺭﻩ ﺑﻛﺗﺎﺑﺔ ﻣﺎ ﻧﺯﻝ ﻋﻠﻳﻪ ‪ -‬ﻭﻟﻭ ﻛﺎﻥ ﻛﻠﻣﺔ ﻭﺍﺣﺩﺓ ‪ ،‬ﺃﻭ ﺳﻭﺭﺓ ﻁﻭﻳﻠ�ﺔ ‪ -‬ﺑﻣﺟ�ﺭﺩ ﻧﺯﻭﻟ�ﻪ‬
‫ﻋﻠﻳﻪ ‪:‬‬
‫�ﺽ َﻣ�ﻥْ َﻛ َ‬
‫�ﺎﻥ‬ ‫ﺎﺕ َﻓ َﻳ ْ�ﺩﻋُﻭ َﺑﻌْ َ‬ ‫ﺎﻥ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪ِ ‬ﻣﻣﱠﺎ َﺗ َﻧ ﱠﺯ ُﻝ َﻋ َﻠ ْﻳ ِﻪ ﺍﻵ َﻳ ُ‬ ‫ﺎﻥ‪ ،‬ﻗﺎﻝ‪َ :‬ﻛ َ‬ ‫ﺎﻥ ﺑﻥ َﻋ ﱠﻔ َ‬ ‫ﻓﻌﻥ ﻋ ُْﺛ َﻣ َ‬
‫َ )‪(10‬‬
‫ﱡﻭﺭ ِﺓ ﺍﻟﱠﺗِﻲ ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ َﻛ َﺫﺍ َﻭ َﻛﺫﺍ‪.‬‬‫ﺿﻊْ َﻫ ِﺫ ِﻩ ﺍﻵ َﻳ َﺔ ﻓِﻲ ﺍﻟﺳ َ‬ ‫َﻳ ْﻛ ُﺗﺏُ َﻟﻪُ‪َ ،‬ﻭ َﻳﻘُﻭ ُﻝ َﻟ ُﻪ‪َ :‬‬
‫�ﺕ َﻓ ِﺧ� ُ�ﺫ‬
‫ﷲ ‪َ ‬ﻓ َﻐﺷِ � َﻳ ْﺗ ُﻪ ﺍﻟ ﱠﺳ �ﻛِﻳ َﻧ ُﺔ َﻓ َﻭ َﻗ َﻌ� ْ‬ ‫�ﻭﻝ ِ‬ ‫ﺏ َﺭ ُﺳ� ِ‬ ‫�ﺕ ﺇِ َﻟ��ﻰ َﺟ ْﻧ � ِ‬ ‫�ﻥ َﺛ ِﺎﺑ � ٍ‬
‫ﺕ َﻗ��ﺎ َﻝ ُﻛ ْﻧ� ُ‬ ‫ﻭ َﻋ��ﻥْ َﺯ ْﻳ � ِﺩ ْﺑ� ِ‬
‫ﷲ ‪ُ ‬ﺛ� ﱠﻡ ﺳُ�ﺭﱢ َ‬
‫ﻱ‬ ‫ُ�ﻭﻝ ِ‬ ‫ﺕ ِﺛ ْﻘ� َﻝ َﺷ�ﻲْ ٍء ﺃَ ْﺛ َﻘ� َﻝ ِﻣ�ﻥْ َﻓﺧِ� ِﺫ َﺭﺳ ِ‬ ‫ﷲ ‪َ ‬ﻋ َﻠﻰ َﻓ ِﺧﺫِﻱ َﻓ َﻣ�ﺎ َﻭ َﺟ ْ�ﺩ ُ‬ ‫ُﻭﻝ ِ‬ ‫َﺭﺳ ِ‬
‫ﻭﻥ ﻓِ�ﻲ‬ ‫ﻣﺟﺎﻫِ� ُﺩ َ‬‫ِﻳﻥ َﻭ ْﺍﻟ َ‬ ‫ِ�ﻥ ْﺍﻟ ْ‬
‫ﻣ�ﺅ ِﻣﻧ َ‬ ‫ﻭﻥ ﻣ َ‬ ‫ﻑ )ﻻ َﻳﺳْ � َﺗ ِﻭﻱ ْﺍﻟ َﻘﺎﻋِ � ُﺩ َ‬ ‫ْ�ﺕ ﻓِ�ﻲ َﻛﺗِ� ٍ‬ ‫َﻋ ْﻧ ُﻪ َﻓ َﻘﺎ َﻝ‪ْ :‬ﺍﻛ ُﺗﺏْ َﻓ َﻛ َﺗﺑ ُ‬
‫��ﺎﻥ َﺭﺟُ��ﻼً ﺃَﻋْ َﻣ��ﻰ َﻟﻣﱠ��ﺎ َﺳ��ﻣ َِﻊ َﻓﺿِ ��ﻳ َﻠ َﺔ‬ ‫ُ‬
‫��ﻭﻡ َﻭ َﻛ َ‬ ‫ِ��ﺭ ﺍﻵ َﻳ�� ِﺔ َﻓ َﻘ��ﺎ َﻡ ﺍﺑْ��ﻥُ ﺃ ﱢﻡ َﻣ ْﻛ ُﺗ ٍ‬
‫ﷲ( ﺇِ َﻟ��ﻰ ﺁﺧ ِ‬ ‫ﻳﻝ ِ‬ ‫َﺳ ِ��ﺑ ِ‬
‫ﺿ�ﻰ‬ ‫ِﻳﻥ َﻓ َﻠﻣﱠ�ﺎ َﻗ َ‬ ‫ِ�ﻥ ْﺍﻟ ْ‬
‫ﻣ�ﺅ ِﻣﻧ َ‬ ‫ْ�ﻑ ِﺑ َﻣ�ﻥْ ﻻ َﻳﺳْ � َﺗﻁِ ﻳ ُﻊ ْﺍﻟ ِﺟ َﻬ�ﺎﺩَ ﻣ َ‬‫ﷲ َﻓ َﻛﻳ َ‬ ‫ِﻳﻥ َﻓ َﻘﺎ َﻝ‪َ :‬ﻳ�ﺎ َﺭﺳُ�ﻭ َﻝ ِ‬ ‫ﻣﺟﺎ ِﻫﺩ َ‬ ‫ْﺍﻟ َ‬
‫ﺕ ِﻣ��ﻥْ ِﺛ َﻘﻠِ َﻬ��ﺎ ِﻓ��ﻲ‬ ‫�ﺕ َﻓ ِﺧ� ُ�ﺫﻩُ َﻋ َﻠ��ﻰ َﻓ ِﺧ�ﺫِﻱ َﻭ َﻭ َﺟ� ْ�ﺩ ُ‬ ‫ﷲ ‪ ‬ﺍﻟ ﱠﺳ�ﻛِﻳ َﻧ ُﺔ َﻓ َﻭ َﻗ َﻌ� ْ‬ ‫ﺕ َﺭ ُﺳ��ﻭ َﻝ ِ‬ ‫َﻛﻼ َﻣ� ُﻪ َﻏﺷِ � َﻳ ْ‬
‫ﷲ ‪َ ‬ﻓ َﻘ�ﺎ َﻝ ﺍ ْﻗ َ�ﺭ ْﺃ َﻳ�ﺎ َﺯﻳْ� ُﺩ‬ ‫ﻱ َﻋ�ﻥْ َﺭﺳ ِ‬
‫ُ�ﻭﻝ ِ‬ ‫ﺕ ﻓِﻲ ْﺍﻟﻣﺭﱠ ِﺓ ﺍﻷُﻭ َﻟﻰ ُﺛ ﱠﻡ ﺳُﺭﱢ َ‬ ‫ْﺍﻟﻣﺭﱠ ِﺓ ﱠ‬
‫ﺍﻟﺛﺎ ِﻧ َﻳ ِﺔ َﻛ َﻣﺎ َﻭ َﺟ ْﺩ ُ‬
‫ﱠ�ﺭ ِﺭ }‬ ‫ﷲ ‪َ { ‬ﻏﻳْ� ُﺭ ﺃُﻭﻟِ�ﻲ ﺍﻟﺿ َ‬ ‫ِﻳﻥ } َﻓ َﻘﺎ َﻝ َﺭﺳُﻭ ُﻝ ِ‬ ‫ﻣﺅ ِﻣﻧ َ‬ ‫ﻭﻥ ﻣ َِﻥ ْﺍﻟ ْ‬ ‫ﺕ { ﻻ َﻳﺳْ َﺗ ِﻭﻱ ْﺍﻟ َﻘﺎﻋِ ُﺩ َ‬ ‫َﻓ َﻘ َﺭ ْﺃ ُ‬
‫ﻅ� ُﺭ‬ ‫‪ (11)،‬ﺍﻵ َﻳ َﺔ ُﻛﻠﱠ َﻬﺎ‪َ .‬ﻗﺎ َﻝ َﺯ ْﻳ ٌﺩ‪َ :‬ﻓﺄ َ ْﻧ َﺯ َﻟ َﻬﺎ ﷲُ َﻭﺣْ � َﺩ َﻫﺎ‪َ ،‬ﻓﺄ َ ْﻟ َﺣ ْﻘ ُﺗ َﻬ�ﺎ‪َ ،‬ﻭﺍﻟﱠ�ﺫِﻱ َﻧ ْﻔﺳِ �ﻲ ِﺑ َﻳ� ِﺩ ِﻩ َﻟ َﻛ�ﺄ َ ﱢﻧﻲ ﺃَ ْﻧ ُ‬
‫ﺻ ْﺩ ٍﻉ ﻓِﻲ َﻛ ِﺗ ٍ‬
‫ﻑ‪.‬‬ ‫ﺇِﻟﻰ ﻣ ُْﻠ َﺣ ِﻘ َﻬﺎ ﻋِ ْﻧﺩَ َ‬
‫)‪(12‬‬

‫ﻭﺭﻭﻯ ﺃﺑ��ﻭ ﺻ��ﺎﻟﺢ ﻋ��ﻥ ﺍﺑ��ﻥ ﻋﺑ��ﺎﺱ ﻓ��ﻲ ﺳ��ﻭﺭﺓ ﺍﻷﻧﻌ��ﺎﻡ‪ ،‬ﻗ��ﺎﻝ‪ :‬ﻫ��ﻲ ﻣﻛﻳ��ﺔ‪ ،‬ﻧﺯﻟ��ﺕ ﺟُﻣﻠ��ﺔ‬
‫)‪(13‬‬
‫ﻭﺍﺣﺩﺓ‪ ،‬ﻧﺯﻟﺕ ﻟﻳﻼً‪ ،‬ﻭﻛﺗﺑﻭﻫﺎ ﻣﻥ ﻟﻳﻠﺗﻬﻡ‪.‬‬
‫ﺳﺒﺐ ﺟﻤﻊ اﻟﻘﺮآن ﻛﺘﺎﺑﺔ ﻓﻲ اﻟﻌﺼﺮ اﻟﻨﺒﻮي‬
‫ﻭﻋ��ﺩ ﷲ ﺗﻌ��ﺎﻟﻰ ﺑﺣﻔ��ﻅ ﺍﻟﻛﺗ��ﺎﺏ ﺍﻟﻛ��ﺭﻳﻡ‪ ،‬ﻗ��ﺎﻝ ﺗﻌ��ﺎﻟﻰ‪ { :‬ﺇﻧ��ﺎ ﻧﺣ��ﻥ ﻧﺯﻟﻧ��ﺎ ﺍﻟ��ﺫﻛﺭ ﻭﺇﻧ��ﺎ ﻟ��ﻪ‬
‫ﻟﺣﺎﻓﻅﻭﻥ }‪ (14)،‬ﻭﻟﻣﺎ ﻛﺎﻧﺕ ﺍﻟﻛﺗﺎﺑ�ﺔ ﻣ�ﻥ ﺃﺳ�ﺑﺎﺏ ﺍﻟﺣﻔ�ﻅ‪ ،‬ﻓﻘ�ﺩ ﻳﺳ�ﺭﻫﺎ ﷲ ﻟﻠﻣﺳ�ﻠﻣﻳﻥ‪ ،‬ﻭﺃﻣ�ﺭ‬
‫ِﺑﻬﺎ ﺍﻟﻧﺑﻲ ‪ ،‬ﻭﻓﻌﻠﻬ�ﺎ ُﻛ ﱠﺗﺎﺑ�ﻪ ﺑﺣﺿ�ﺭﺗﻪ ‪ ،‬ﻫ�ﺫﺍ‪ ،‬ﻭﻗ�ﺩ ﻛ�ﺎﻥ ﻟﻛﺗﺎﺑ�ﺔ ﺍﻟﻘ�ﺭﺁﻥ ﺃﺳ�ﺑﺎﺏ ﺃﺧ�ﺭﻯ‪،‬‬
‫ﻣﻧﻬﺎ‪:‬‬
‫‪ - 1‬ﺃﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻛﺎﻥ ﻣﻁﺎﻟﺑًﺎ ﺑﺗﺑﻠﻳﻎ ﺍﻟﻭﺣﻲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ { :‬ﻳ�ﺎ ﺃﻳﻬ�ﺎ ﺍﻟﺭﺳ�ﻭﻝ ﺑﻠ�ﻎ ﻣ�ﺎ ﺃﻧ�ﺯﻝ‬

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‫ﺇﻟﻳﻙ ﻣﻥ ﺭﺑ�ﻙ }‪ (15)،‬ﻭﺍﻟﺗﺑﻠﻳ�ﻎ ﻓ�ﻲ ﺣﺎﺟ�ﺔ ﻣﺎﺳﱠ�ﺔ ﺇﻟ�ﻰ ﺍﻟﻛﺗﺎﺑ�ﺔ‪ ،‬ﻓﺑﻬ�ﺎ ﺗﻘ�ﻭﻡ ﺍﻟﺣﺟ�ﺔ ﻋﻠ�ﻰ ﻣ�ﻥ‬
‫ﻳﺭﻯ ﺍﻟﻛﺗﺎﺏ ﻣﻣﻥ ﻟﻡ ﻳﺳﻣﻊ ﺍﻟﺑﻼﻍ ﺑﺎﻟﻠﺳﺎﻥ‪ ،‬ﺇﻣﺎ ﻟﺑﻌ�ﺩ ﺩﺍﺭﻩ ﺃﻭ ﺑﻌ�ﺩ ﺯﻣﺎﻧ�ﻪ ﻋ�ﻥ ﺩﺍﺭ ﻭﺯﻣ�ﺎﻥ‬
‫ﺍﻟﻧﺑﻲ ‪.‬‬
‫‪ - 2‬ﺃﻥ ﺍﻟﻛﺗﺎﺑﺔ ﺃﺩﻋﻰ ﺇﻟﻰ ﺣﻔﻅ ﺍﻟﺗﻧﺯﻳﻝ ﻭﺿ�ﺑﻁﻪ‪ ،‬ﻭﺃﺑﻌ�ﺩ ﻋ�ﻥ ﺿ�ﻳﺎﻋﻪ ﻭﻧﺳﻳﺎﻧﻪ‪،‬ﻓﺎﻗﺗﺿ�ﻰ‬
‫ﺫﻟﻙ ﺗﻌﺿﻳﺩ ْﺍﻟﻣﺣﻔﻭﻅ ﻓﻲ ﺍﻟﺻﺩﻭﺭ ْ‬
‫ﺑﺎﻟﻣﻛﺗﻭﺏ ﻓ�ﻲ ﺍﻟﺳ�ﻁﻭﺭ‪ ،‬ﻷ ﱠﻧ�ﻪ ﻭﺇﻥ ﻛ�ﺎﻥ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﺣ ًّﻳ�ﺎ‬
‫ﺑﻳﻥ ﺃﻅﻬﺭﻫﻡ‪ ،‬ﺇﻻ ﺃ ﱠﻧﻪ ﺑﺻﺩﺩ ﺃﻥ ﻳﻣﻭﺕ‪ ،‬ﻭﻻ ﻳُﺩﺭﻯ ﻣﺗﻰ ﻳﻣﻭﺕ‪ ،‬ﻛﻣﺎ ﺃ ﱠﻧﻪ ﻻ ﻳُ�ﺅ َﻣﻥ ﺃﻥ ﻳﻔﻧ�ﻰ‬
‫ﺎﻅﻪ ﻓﻲ ﺃﻱ ﺳﺎﻋﺔ‪ ،‬ﻭﻗﺩ ﻣﺭﱠ ﺃﻥ ﺳﺑﻌﻳﻥ ﻣﻧﻬﻡ ﻗﺗﻠﻭﺍ ﻓﻲ ﺑﺋﺭ ﻣﻌﻭﻧﺔ‪ ،‬ﻭﻣﺛﻠﻬﻡ ﺃﻭ ﻳﺯﻳﺩ ﻗﺗﻠﻭﺍ‬‫ُﺣ ﱠﻔ ُ‬
‫)‪(17‬‬
‫ﻓﻲ ﻭﻗﻌﺔ ﺍﻟﻳﻣﺎﻣﺔ‪ (16)،‬ﻓﺎﻗﺗﺿﻰ ﺫﻟﻙ ﺃﻥ ﻳ ُْﻛ َﺗﺏ ﺍﻟﻘﺭﺁﻥ ِﺑﻣﺟﺭﺩ ﻧﺯﻭﻟﻪ‪.‬‬
‫ﻣﻮاد اﻟﻜﺘﺎﺑﺔ ﻓﻲ اﻟﻌﺼﺮ اﻟﻨﺒﻮي‬
‫ﻛﺎﻥ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﻳﺳﺗﻌﻣﻠﻭﻥ ﻓﻲ ﻛﺗﺎﺑﺔ ﺍﻟﻘ�ﺭﺁﻥ ﻛ�ﻝ ﻣ�ﺎ ﺗ�ﻭ ﱠﻓﺭ ﻓ�ﻲ ﺑﻳﺋ�ﺗﻬﻡ ﻭﺗﻳﺳﱠ�ﺭ َﻟﻬ�ﻡ‬
‫ﻣ��ﻥ ﺃﺩﻭﺍﺕ ﺍﻟﻛﺗﺎﺑ��ﺔ ﻛ��ﺎﻟﺟﻠﻭﺩ ﻭﺍﻟﻌﻅ��ﺎﻡ ﻭﺍﻟﺣﺟ��ﺎﺭﺓ ﻭﻧﺣﻭﻫ��ﺎ‪ ،‬ﻓﻛ��ﺎﻧﻭﺍ ﻳﻛﺗﺑ��ﻭﻥ ﺍﻟﻘ��ﺭﺁﻥ ﻋﻠ��ﻰ‬
‫)‪(23‬‬
‫ﺍﻟﺭﱢ َﻗ��ﺎﻉ‪َ (18)،‬ﻭﺍﻷَ ْﻛ َﺗ��ﺎﻑِ ‪َ (19)،‬ﻭ ْﺍﻟ ُﻌ ُﺳ �ﺏِ‪ (20)،‬ﻭﺍﻟﻠﺧ��ﺎﻑ‪ (21)،‬ﻭﺍﻷﺿ��ﻼﻉ‪ (22)،‬ﻭﺍﻷﻗﺗ��ﺎﺏ‪،‬‬
‫‪P‬‬ ‫‪P‬‬

‫ﻟﻭﺍﺡ‪ (24)،‬ﻭﻗﻁﻊ ﺍﻷﺩﻳﻡ‪ (25)،‬ﻭﺍﻟﻛﺭﺍﻧﻳﻑ‪.‬‬ ‫َ‬

‫ﻭﺍﻷ ِ‬
‫)‪(26‬‬

‫ﺎﻉ َﻭﺍﻷَ ْﻛ َﺗﺎﻑِ َﻭ ْﺍﻟ ُﻌ ُﺳ ِ‬

‫ﺏ‪.‬‬ ‫ﺕ ْﺍﻟﻘُﺭْ َ َ‬
‫ﺁﻥ ﺃﺟْ َﻣ ُﻌ ُﻪ ﻣ َِﻥ ﺍﻟﺭﱢ َﻗ ِ‬ ‫ْﻥ َﺛ ِﺎﺑ ٍ‬
‫ﺕ ﻗﺎﻝ‪َ :‬ﻓ َﺗ َﺗﺑﱠﻌْ ُ‬ ‫ﻋﻥ َﺯ ْﻳ ِﺩ ﺑ ِ‬
‫)‪(27‬‬

‫ﺎﻉ َﻭﺍﻟﻠﱢ َﺧﺎﻑِ ‪.‬‬‫ﺏ َﻭﺍﻟﺭﱢ َﻗ ِ‬‫ﺁﻥ ﺃَﺟْ َﻣ ُﻌ ُﻪ ﻣ َِﻥ ْﺍﻟ ُﻌ ُﺳ ِ‬

‫ﺕ ْﺍﻟﻘُﺭْ َ‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪َ :‬ﻓ َﺗ َﺗﺑﱠﻌْ ُ‬
‫)‪(28‬‬

‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ‪:‬ﻭﻣﻥ ﺍﻷﺿﻼﻉ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﻭﺍﻷﻗﺗﺎﺏ‪.‬‬

‫)‪(29‬‬

‫ﷲ ‪َ ‬ﻓﻘﺎﻝ‪ْ :‬ﺍﺩ ُﻉ ﻟِ�ﻲ َﺯﻳْ� ًﺩﺍ َﻭ ْﻟ َﻳ ِﺟ�ﺊْ ِﺑ�ﺎﻟﻠﱠ ْﻭ ِﺡ‬ ‫ُﻭﻝ ِ‬‫ﺕ ﻋِ ْﻧﺩَ َﺭﺳ ِ‬ ‫ﺏ ﻗﺎﻝ‪ُ :‬ﻛ ْﻧ ُ‬ ‫ﺎﺯ ٍ‬ ‫ْﻥ َﻋ ِ‬ ‫ﻭﻋﻥ ْﺍﻟ َﺑ َﺭﺍ ِء ﺑ ِ‬‫َ‬
‫)‪(30‬‬
‫َﻭﺍﻟ ﱠﺩ َﻭﺍ ِﺓ َﻭ ْﺍﻟ َﻛﺗِﻑِ ﺃَ ِﻭ ْﺍﻟ َﻛﺗِﻑِ َﻭﺍﻟ ﱠﺩ َﻭﺍ ِﺓ‪.‬‬
‫ِﻳﻡ ﺃَﺣْ َﻣ َﺭ‪،‬‬ ‫ْ َ‬ ‫ﷲ َﻗﺎ َﻝ‪ُ :‬ﻛ ﱠﻧﺎ ﺑ ْﺎﻟﻣﺭْ َﺑ ِﺩ َﻓ َﺟﺎ َء َﺭ ُﺟ ٌﻝ ﺃَ ْﺷ َﻌ ُ ْ‬
‫ﺱ ِﺑ َﻳ ِﺩ ِﻩ ﻗِﻁ َﻌ ُﺔ ﺃﺩ ٍ‬
‫ﺙ ﺍﻟﺭﱠ ﺃ ِ‬ ‫ِ‬ ‫ْﻥ َﻋ ْﺑ ِﺩ ِ‬ ‫ﻭﻋﻥْ َﻳ ِﺯﻳ َﺩ ﺑ ِ‬ ‫َ‬
‫ِﻙ‪،‬‬‫ﺎﻭ ْﻟ َﻧ�ﺎ َﻫ� ِﺫ ِﻩ ْﺍﻟﻘ ِْﻁ َﻌ� َﺔ ﺍﻷَﺩِﻳ� َﻡ ﺍﻟﱠﺗِ�ﻲ ﻓِ�ﻲ َﻳ�ﺩ َ‬
‫ﻙ ِﻣﻥْ ﺃَﻫْ ِﻝ ْﺍﻟ َﺑﺎ ِﺩ َﻳ�ﺔِ؟ َﻓ َﻘ�ﺎ َﻝ‪ :‬ﺃَ َﺟ� ْﻝ‪ .‬ﻗُ ْﻠ َﻧ�ﺎ‪َ :‬ﻧ ِ‬ ‫َﻓﻘُ ْﻠ َﻧﺎ‪َ :‬ﻛﺄ َ ﱠﻧ َ‬
‫ْﺵ …‬ ‫ﷲ ﺇ َﻟﻰ َﺑﻧِﻲ ُﺯ َﻫﻳْﺭ ﺑ ُ‬
‫ْﻥ ﺃ َﻗﻳ ٍ‬ ‫ُﻭﻝ ِ ِ‬ ‫َﻓ َﻧ َﺎﻭ َﻟ َﻧﺎ َﻫﺎ َﻓ َﻘ َﺭ ْﺃ َﻧﺎ َﻫﺎ َﻓﺈِ َﺫﺍ ﻓِﻳ َﻬﺎ‪ِ :‬ﻣﻥْ ﻣ َُﺣ ﱠﻣ ٍﺩ َﺭﺳ ِ‬
‫)‪(31‬‬
‫ِ ِ‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺍﻷﺛﻳﺭ‪ :‬ﻭﺣﺩﻳﺙ ﺍﻟﺯﻫﺭﻱ‪ :‬ﻭﺍﻟﻘﺭﺁﻥ ﻓ�ﻲ ﺍﻟﻛﺭﺍﻧﻳ�ﻑ‪ .‬ﻳﻌﻧ�ﻲ ﺃ ﱠﻧ�ﻪ ﻛ�ﺎﻥ ﻣﻛﺗﻭﺑً�ﺎ ﻋﻠﻳﻬ�ﺎ‬
‫)‪(32‬‬
‫ﻗﺑﻝ ﺟﻣﻌﻪ ﻓﻲ ﺍﻟﺻﺣﻑ‪.‬‬
‫ﻫﺫﻩ ﺍﻵﺛﺎﺭ ﻭﻏﻳﺭﻫﺎ ﺗﺩﻟﻧﺎ ﻋﻠﻰ ﻋﻅﻳﻡ ﺑﻼء ﺍﻟﺻ�ﺣﺎﺑﺔ ﻓ�ﻲ ﻛﺗﺎﺑ�ﺔ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﻣ�ﺎ ﺗﺣﻣﻠ�ﻭﻩ ﻣ�ﻥ‬
‫ْﺍﻟﻣﺷﻘﺎﺕ‪ ،‬ﺣﻳﺙ ﺇﻥ ﻣﻭﺍﺩ ﺍﻟﻛﺗﺎﺑﺔ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﻬﺩ ﻟﻡ ﺗﻛﻥ ﻣﺗﻭﻓﺭﺓ‪ ،‬ﻛﻣﺎ ﺃﻥ ْﺍﻟﻣﻭﺟ�ﻭﺩ ﻣﻧﻬ�ﺎ ﻟ�ﻡ‬

‫‪43‬‬
 ‫ﻳﻛﻥ ﺳﻬﻝ ﺍﻻﺳﺗﻌﻣﺎﻝ‪ ،‬ﺑﻝ ﻛﺎﻥ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﺟﻬﺩ ﻛﺑﻳﺭ ﻓﻲ ﺍﻟﺗﺟﻬﻳﺯ ﻭﺍﻹﻋﺩﺍﺩ‪.‬‬
‫ً‬
‫ﻣﺣﻔﻭﻅﺎ ﻋﻧﺩ ﺍﻟﻧﺑﻲ ‪ ‬ﻭﺃﺻ�ﺣﺎﺑﻪ‪ ،‬ﻭﻟ�ﻡ ﻳﺟﻣ�ﻊ ﻓ�ﻲ‬ ‫ﻭﺑﻘﻲ ﺍﻟﻘﺭﺁﻥ ﻣﻛﺗﻭﺑًﺎ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺷﻳﺎء‬
‫)‪(33‬‬
‫ﺻﺣﻑ ﺃﻭ ﻣﺻﺎﺣﻑ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﻬﺩ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺳﻁﻼﻧﻲ‪ (34):‬ﻭﻗﺩ ﻛﺎﻥ ﺍﻟﻘﺭﺁﻥ ﻛﻠﻪ ﻣﻛﺗﻭﺑً�ﺎ ﻓ�ﻲ ﻋﻬ�ﺩﻩ ‪ ، ‬ﻟﻛ�ﻥ ﻏﻳ�ﺭ ﻣﺟﻣ�ﻭﻉ ﻓ�ﻲ‬
‫)‪(35‬‬
‫ﻣﻭﺿﻊ ﻭﺍﺣﺩ‪ ،‬ﻭﻻ ﻣﺭﺗﺏ ﺍﻟﺳﻭﺭ‪.‬‬
‫ا ْﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬أﺳﺒﺎب ﻋﺪم ﺟﻤﻊ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ ﻓﻲ ﻣﺼﺤﻒ واﺣﺪ‬
‫ﺗ��ﻭﻓﻲ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﻭﺍﻟﻘ��ﺭﺁﻥ ﻣﻔ� ٌ‬
‫�ﺭﻕ ﻓ��ﻲ ﺍﻟﺭﻗ��ﺎﻉ ﻭﺍﻟﻌﺳ��ﺏ ﻭﺍﻟﻌﻅ��ﺎﻡ ﻭﺍﻷﺣﺟ��ﺎﺭ‪ ،‬ﻭﻟ��ﻡ ﻳُﺟﻣ��ﻊ‬
‫ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺯﻣﻧﻪ ‪ ‬ﻓﻲ ﺻﺣﻑ ﻭﻻ ﻣﺻﺎﺣﻑ‪:‬‬
‫)‪(36‬‬
‫ﺽ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪َ ، ‬ﻭ َﻟ ْﻡ َﻳ ُﻛ ِﻥ ْﺍﻟﻘُﺭْ ﺁﻥُ ُﺟﻣ َِﻊ ﻓِﻲ َﺷﻲْ ٍء‪.‬‬
‫ﻓﻌﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ‪ ‬ﻗﺎﻝ‪ :‬ﻗُ ِﺑ َ‬
‫ﻗ���ﺎﻝ ﺍﻟﺳ���ﻳﻭﻁﻲ‪ :‬ﻭﻻ ﻳﻧ���ﺎﻓﻲ ﺫﻟ���ﻙ؛)‪ (37‬ﻷﻥ ﺍﻟﻛ���ﻼﻡ ﻓ���ﻲ ﻛﺗﺎﺑ���ﺔ ﻣﺧﺻﻭﺻ���ﺔ ﻋﻠ���ﻰ ﺻ���ﻔﺔ‬
‫)‪(38‬‬
‫ﻣﺧﺻﻭﺻﺔ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﻘﺳ��ﻁﻼﻧﻲ‪ :‬ﻭﻗ��ﺩ ﻛ��ﺎﻥ ﺍﻟﻘ��ﺭﺁﻥ ﻛﻠ��ﻪ ﻣﻛﺗﻭ ًﺑ��ﺎ ﻓ��ﻲ ﻋﻬ��ﺩﻩ ‪ ، ‬ﻟﻛ �ﻥ ﻏﻳ��ﺭ ﻣﺟﻣ��ﻭﻉ ﻓ��ﻲ‬
‫ﻣﻭﺿﻊ ﻭﺍﺣﺩ‪ ،‬ﻭﻻ ﻣﺭﺗﺏ ﺍﻟﺳﻭﺭ‪.‬‬
‫)‪(39‬‬

‫)‪(40‬‬
‫ﻭﺇ ﱠﻧﻣﺎ ﺗﺭﻙ ﺍﻟﻧﺑﻲ ‪ ‬ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺻﺣﻑ ﻭﺍﺣﺩ ﻻﻋﺗﺑﺎﺭﺍﺕ ﻛﺛﻳﺭﺓ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫‪ - 1‬ﺃ ﱠﻧﻪ ﻟﻡ ﻳﻭﺟﺩ ﻣﻥ ﺩﻭﺍﻋﻲ ﻛﺗﺎﺑﺗﻪ ﻣﺟﻣﻭﻋًﺎ ﻓﻲ ﺻﺣﻑ ﺃﻭ ﻣﺻﺎﺣﻑ ﻣﺛﻝ ﻣﺎ ﻭﺟﺩ ﻋﻠ�ﻰ‬
‫ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪ ‬ﺣﺗ�ﻰ ﻛﺗﺑ�ﻪ ﻓ�ﻲ ﺻ�ﺣﻑ ‪ ،‬ﻭﻻ ﻣﺛ�ﻝ ﻣ�ﺎ ﻭﺟ�ﺩ ﻓ�ﻲ ﻋﻬ�ﺩ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺣﺗ�ﻰ‬
‫ﻧﺳﺧﻪ ﻓﻲ ﻣﺻﺎﺣﻑ‪ْ ،‬‬
‫ﻓﺎﻟﻣﺳﻠﻣﻭﻥ ﻭﻗﺗﺋﺫ ﺑﺧﻳﺭ‪ ،‬ﻭﺍﻟﻘﺭﺍء ﻛﺛﻳﺭﻭﻥ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﻟﻡ ﺗﺗﺳﻊ ﺩﻭﻟﺗﻪ‪،‬‬
‫ﻭﺍﻟﻔﺗﻧﺔ ﻣﺄﻣﻭﻧﺔ‪ ،‬ﻭﺍﻟﺗﻌﻭﻳﻝ ﻻ ﻳ�ﺯﺍﻝ ﻋﻠ�ﻰ ﺍﻟﺣﻔ�ﻅ ﺃﻛﺛ�ﺭ ﻣ�ﻥ ﺍﻟﻛﺗﺎﺑ�ﺔ ‪ ،‬ﻭﺃﺩﻭﺍﺕ ﺍﻟﻛﺗﺎﺑ�ﺔ ﻏﻳ�ﺭ‬
‫ﻣﻳﺳﻭﺭﺓ ‪ ،‬ﻭﺍﻟﻧﺑﻲ ‪ ‬ﺑﻳﻥ ﺃﻅﻬﺭﻫﻡ‪ ،‬ﻭﻋﻧﺎﻳﺗﻪ ﺑﺎﺳﺗﻅﻬﺎﺭ ﺍﻟﻘﺭﺁﻥ ﺗﻔﻭﻕ ﺍﻟﻭﺻﻑ‪ ،‬ﻓﻼ ﺧ�ﻭﻑ‬
‫ﻋﻠﻰ ﺿﻳﺎﻉ ﺷﻲء ﻣﻧﻪ ﻓﻲ ﺗﻠﻙ ْﺍﻟﻣﺩﺓ ‪.‬‬
‫‪ - 2‬ﺃﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻛﺎﻥ ﺑﺻﺩﺩ ﺃﻥ ﻳﻧﺯﻝ ﻋﻠﻳﻪ ﺍﻟﻭﺣﻲ ﺑﻧﺳﺦ ﻣﺎ ﺷ�ﺎء ﷲ ﻧﺳ�ﺧﻪ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪،‬‬
‫ﻭﻟﻭ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺻﺣﻑ ﻭﺍﺣﺩ ﻭﻗﺗﺋﺫ ﻟﻛﺎﻥ ﻋﺭﺿﺔ ﻟﺗﻐﻳﻳﺭ ْﺍﻟﻣﺻﺎﺣﻑ ﻛﻠﻣﺎ ﻭﻗﻊ ﻧﺳﺦ‬
‫‪.‬‬
‫‪ - 3‬ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻟﻡ َﻳ ْﻧ ِﺯﻝ ﺟﻣﻠﺔ ﻭﺍﺣﺩﺓ ‪ ،‬ﺑﻝ ﻧﺯﻝ ﻣﻧﺟﻣً�ﺎ ﻓ�ﻲ ﻣ�ﺩﻯ ﻋﺷ�ﺭﻳﻥ ﺳ�ﻧﺔ ﺃﻭ ﺃﻛﺛ�ﺭ‪،‬‬
‫ﻭﻟ��ﻡ ﻳﻛ��ﻥ ﺗﺭﺗﻳ��ﺏ ﺍﻵﻳ��ﺎﺕ ﻭﺍﻟﺳ��ﻭﺭ ﻋﻠ��ﻰ ﺗﺭﺗﻳ��ﺏ ﺍﻟ ﱡﻧ� ُﺯﻭﻝ‪ ،‬ﻭﻟ��ﻭ ُﺟ ِﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﻓ��ﻲ ﻣﺻ��ﺣﻑ‬

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 ‫ﻭﺍﺣﺩ ﻭﻗﺗﺋﺫ ﻟﻛﺎﻥ ﻋﺭﺿﺔ ﻟﺗﻐﻳﻳﺭ ْﺍﻟﻣﺻﺎﺣﻑ ﻛﻠﻣﺎ ﻧﺯﻟﺕ ﺁﻳﺔ ﺃﻭ ﺳﻭﺭﺓ‪.‬‬

‫)‪ (1‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺠﺰﺭﻱ‪ْ ،‬ﺍﻟﻤﻘﺮﺉ ْﺍﻟﻤﺠﻮﺩ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﻌﻈﻴﻤﺔ‬
‫ﻓ��ﻲ ﺍﻟﻘ��ﺮﺍءﺍﺕ‪ ،‬ﻛﺎﻟﻨﺸ��ﺮ ﻭﺗﻘﺮﻳﺒﻬ��ﺎ‪ ،‬ﻭﺍﻟ��ﺪﺭﺓ ﻭﺍﻟﻄﻴﺒ��ﺔ‪ ،‬ﻭﻏﻴﺮﻫ��ﺎ ﻛﺜﻴ��ﺮ‪ ،‬ﻭﺃﻟ��ﻒ ﺃﻳﻀً��ﺎ ﻓ��ﻲ ﺍﻟﺘﻔﺴ��ﻴﺮ ﻭﺍﻟﺤ��ﺪﻳﺚ ﻭﺍﻟﻔﻘ��ﻪ‬
‫ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻧﻈﻢ ﻛﺜﻴﺮًﺍ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﻭﻏﻴﺮ ﺫﻟﻚ ﻓﻲ ﻓﻨﻮﻥ ﺷﺘﻰ‪ .‬ﺗﻮﻓﻲ ﺳﻨﺔ ‪ 833‬ﻫـ‪ .‬ﻣﻘﺪﻣﺔ ﺍﻟﻨﺸ�ﺮ ﻓ�ﻲ ﺍﻟﻘ�ﺮﺍءﺍﺕ ﺍﻟﻌﺸ�ﺮ‬
‫)‪/1‬ﺩ(‪.‬‬
‫)‪ (2‬ﺍﻟﻨﺸﺮ ﻓﻲ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻌﺸﺮ )‪ ،(6/1‬ﻭﺍﻧﻈﺮ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪.(400/13‬‬
‫ﻑ ﺑِﻬَ�ﺎ ﻓِ�ﻲ ﺍﻟ� ﱡﺪ ْﻧﻴَﺎ ﺃَ ْﻫ� ُﻞ ْﺍﻟ َﺠﻨﱠ� ِﺔ َﻭﺃَ ْﻫ� ُﻞ‬
‫ﺕ ﺍﻟﱠﺘِ�ﻲ ﻳُﻌْ� َﺮ ُ‬
‫ﻣﺴﻠﻢ ﻓﻲ ﺍﻟﺼﺤﻴﺢ ﻛﺘﺎﺏ ﺍﻟﺠﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ﺑَﺎﺏ ﺍﻟﺼﱢ�ﻔَﺎ ِ‬
‫)‪(3‬‬

‫ﺎﺭ )‪ (198/17‬ﺡ ‪ ،2865‬ﻭﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﻴﻦ )‪ (166/5‬ﺡ ‪.17030‬‬ ‫ﺍﻟﻨﱠ ِ‬

‫)‪ (4‬ﻓﻲ ﺷﺮﺡ ﻗﻮﻟﻪ‪ :‬ﻻ ﻳَ ْﻐ ِﺴﻠُﻪُ ْﺍﻟﻤﺎ ُء ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﻴﺮ‪ :‬ﺃﺭﺍﺩ ﺃﻧﱠ�ﻪ ﻻ ﻳُﻤﺤ�ﻰ ﺃﺑ�ﺪًﺍ‪ ،‬ﺑ�ﻞ ﻫ�ﻮ ﻣﺤﻔ�ﻮﻅ ﻓ�ﻲ ﺻ�ﺪﻭﺭ ﺍﻟ�ﺬﻳﻦ ﺃﻭﺗ�ﻮﺍ‬
‫ﺍﻟﻌﻠﻢ‪ { ،‬ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻁﻞ ﻣﻦ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ } ﻭﻛﺎﻧﺖ ﺍﻟﻜﺘﺐ ْﺍﻟﻤﻨﺰﻟﺔ ﻻ ﺗُﺠﻤﻊ ﺣﻔﻈًﺎ ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻌﺘﻤﺪ ﻓﻲ ﺣﻔﻈﻬ�ﺎ‬
‫ﻋﻠ��ﻰ ﺍﻟﺼ��ﺤﻒ‪ ،‬ﺑﺨ��ﻼﻑ ﺍﻟﻘ��ﺮﺁﻥ‪ ،‬ﻓ��ﺈﻥ ﺣﻔﺎﻅ��ﻪ ﺃﺿ��ﻌﺎﻑ ﻣﻀ��ﺎﻋﻔﺔ ﻟﺼ��ﺤﻔﻪ ‪ .‬ﺍﻟﻨﻬﺎﻳ��ﺔ ﻓ��ﻲ ﻏﺮﻳ��ﺐ ﺍﻟﺤ��ﺪﻳﺚ ﻭﺍﻷﺛ��ﺮ‬
‫)‪.(367/3‬‬
‫ﻭﺭﺩ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻜﺘﺎﺑﺔ ﺍﻟﺤﺪﻳﺚ ﺑﻌﺪ ﺫﻟﻚ ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺃَﺑِ�ﻲ ﻫُ َﺮﻳْ� َﺮﺓَ ﻓ�ﻲ ﻓ�ﺘﺢ َﻣ ﱠﻜ�ﺔَ‪ :‬ﻓَﻘَ�ﺎ َﻡ ﺃَﺑُ�ﻮ َﺷ�ﺎ ٍﻩ َﺭﺟُ� ٌﻞ ِﻣ ْ�ﻦ ﺃَ ْﻫ ِ‬
‫�ﻞ‬ ‫)‪(5‬‬

‫�ﺖ ﻟِﻸَﻭْ ﺯَﺍ ِﻋ� ﱢﻲ َﻣ�ﺎ ﻗَﻮْ ﻟُ�ﻪُ‪:‬‬

‫ﷲِ‪ .‬ﻓَﻘَ�ﺎ َﻝ َﺭﺳُ�ﻮ ُﻝ ﷲِ ﺍ ْﻛﺘُﺒُ�ﻮﺍ ﻷَﺑِ�ﻲ َﺷ�ﺎ ٍﻩ‪ .‬ﻗَ�ﺎ َﻝ ْﺍﻟ َﻮﻟِﻴ� ُﺪ‪ :‬ﻓَﻘُ ْﻠ ُ‬ ‫ْﺍﻟﻴَ َﻤ ِﻦ ﻓَﻘَﺎ َﻝ‪ :‬ﺍ ْﻛﺘُﺒُﻮﺍ ﻟِ�ﻲ ﻳَ�ﺎ َﺭﺳُ�ﻮ َﻝ ﱠ‬

‫ﷲِ ‪ .‬ﺭﻭﺍﻩ ﻣﺴ�ﻠﻢ ﻓ�ﻲ ﻛﺘ�ﺎﺏ ﺍﻟﺤ�ﺞ ﺑَ�ﺎﺏ ﺗَﺤْ ِ‬

‫�ﺮ ِﻳﻢ‬ ‫ُ�ﻮﻝ ﱠ‬ ‫ﷲِ؟ ﻗَﺎ َﻝ ﻫَ ِﺬ ِﻩ ْﺍﻟ ُﺨ ْ‬
‫ﻄﺒَﺔَ ﺍﻟﱠﺘِﻲ َﺳ� ِﻤ َﻌﻬَﺎ ِﻣ ْ�ﻦ َﺭﺳ ِ‬ ‫ﺍ ْﻛﺘُﺒُﻮﺍ ﻟِﻲ ﻳَﺎ َﺭﺳُﻮ َﻝ ﱠ‬
‫ﺻ� ْﻴ ِﺪﻫَﺎ َﻭﺧَﻼﻫَ�ﺎ َﻭ َﺷ� َﺠ ِﺮﻫَﺎ َﻭﻟُﻘَﻄَﺘِﻬَ�ﺎ ﺇِﻻ ﻟِ ُﻤ ْﻨ ِﺸ� ٍﺪ َﻋﻠَ�ﻰ ﺍﻟ� ﱠﺪ َﻭ ِﺍﻡ )‪ (129/9‬ﺡ ‪ ، 1355‬ﻭﺍﻟﺒﺨ�ﺎﺭﻱ ﻓ�ﻲ ﻛﺘ�ﺎﺏ ﺍﻟﻌﻠ�ﻢ‬ ‫َﻣ ﱠﻜﺔَ َﻭ َ‬
‫ﺑﺎﺏ ﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ )‪ (248/1‬ﺡ ‪ .112‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺍﺧ�ﺘﻼﻑ ﺍﻟﺴ�ﻠﻒ ﻣ�ﻦ ﺍﻟﺼ�ﺤﺎﺑﺔ ﻭﺍﻟﺘ�ﺎﺑﻌﻴﻦ ﻓ�ﻲ‬
‫ﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ‪ :‬ﺍﺳﺘﻘﺮ ﺍﻷﻣﺮ ﻭﺍﻧﻌﻘﺪ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺟﻮﺍﺯ ﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺍﺳ�ﺘﺤﺒﺎﺑﻪ ‪ ،‬ﺑ�ﻞ ﻻ ﻳﺒﻌ�ﺪ ﻭﺟﻮﺑ�ﻪ ﻋﻠ�ﻰ ﻣ�ﻦ‬
‫ﺧﺸ��ﻲ ﺍﻟﻨﺴ��ﻴﺎﻥ ﻣﻤ��ﻦ ﻳﺘﻌ��ﻴﻦ ﻋﻠﻴ��ﻪ ﺗﺒﻠﻴ��ﻎ ﺍﻟﻌﻠ��ﻢ ‪ .‬ﻓ��ﺘﺢ ﺍﻟﺒ��ﺎﺭﻱ )‪ ،(246/1‬ﻭﺍﻧﻈ��ﺮ ﺷ��ﺮﺡ ﺍﻟﻨ��ﻮﻭﻱ ﻋﻠ��ﻰ ﺻ��ﺤﻴﺢ ﻣﺴ��ﻠﻢ‬
‫)‪.(130-129/18‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ﺑﺎﺏ ﺍﻟﺘﺜﺒﺖ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻭﺣﻜﻢ ﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ ‪ -‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻊ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ‬
‫)‪ (129/18‬ﺡ ‪ ،3004‬ﻭﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ ْﺍﻟﻤﻘﺪﻣﺔ‪.‬ﺑﺎﺏ ﻣﻦ ﻟﻢ ﻳﺮ ﻛﺘﺎﺑﺔ ﺍﻟﺤﺪﻳﺚ )‪ (119/1‬ﺡ ‪. 450‬‬
‫)‪ (7‬ﻳﻌﻨﻲ ﻋﻦ ﻛﺘﺎﺑﺔ ﺍﻟﺤﺪﻳﺚ‪.‬‬
‫)‪ (8‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ْ ،(130/18‬‬
‫ﻭﺍﻟﻤﺪﺧﻞ ﺇﻟﻰ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ﻟﻠﺒﻴﻬﻘﻲ ﺹ ‪ 410‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (9‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(251/1‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﺑﺎﺏ ﻣﻦ ﺟﻬﺮ ﺑِﻬﺎ )‪(209-208/1‬ﺡ ‪ ،786‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ ﺗﻔﺴ�ﻴﺮ ﺍﻟﻘ�ﺮﺁﻥ‬
‫ﺑ��ﺎﺏ ﺳ��ﻮﺭﺓ ﺍﻟﺘﻮﺑ��ﺔ )‪ (272/5‬ﺡ ‪ ،3086‬ﻭﺃﺣﻤ��ﺪ ﻓ��ﻲ ﻣﺴ��ﻨﺪﻩ ‪ -‬ﻣﺴ��ﻨﺪ ﺍﻟﻌﺸ��ﺮﺓ ْﺍﻟﻤﺒﺸ��ﺮﻳﻦ ﺑﺎﻟﺠﻨ��ﺔ )‪(92/1‬ﺡ ‪،401‬‬
‫)‪ (111/1‬ﺡ ‪.501‬‬
‫)‪ (11‬ﻣﻦ ﺍﻵﻳﺔ ‪ 95‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‪.‬‬
‫{ ﻻ ﻳﺴ��ﺘﻮﻱ ﺍﻟﻘﺎﻋ��ﺪﻭﻥ … } )‪ (53/6‬ﺡ ‪، 2832‬‬ ‫)‪ (12‬ﺭﻭﺍﻩ ﺍﻟﺒﺨ��ﺎﺭﻱ ﻓ��ﻲ ﻛﺘ��ﺎﺏ ﺍﻟﺠﻬ��ﺎﺩ ﻭﺍﻟﺴ��ﻴﺮ ﺑ��ﺎﺏ ﻗ��ﻮﻝ ﷲ‬

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 ‫َ�ﻦ ْﺍﻟﻤﻌْ� ُﺬ ِ‬
‫ﻭﺭﻳﻦَ )‪ (43-42/13‬ﺡ ‪ ،1898‬ﻭﺃﺑ�ﻮ ﺩﺍﻭﺩ‬ ‫ﺽ ْﺍﻟ ِﺠﻬَ�ﺎ ِﺩ ﻋ ِ‬ ‫ﻭﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ﺑَ�ﺎﺏ ﺳُ�ﻘُ ِ‬
‫ﻮﻁ ﻓَ�ﺮْ ِ‬
‫ﺼ ِﺔ ﻓِﻲ ْﺍﻟﻘُﻌُﻮ ِﺩ ِﻣﻦَ ْﺍﻟﻌ ُْﺬ ِﺭ )‪ (11/3‬ﺡ ‪.2507‬‬ ‫ﻓﻲ ﺳﻨﻨﻪ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﺑَﺎﺏ ﻓِﻲ ﺍﻟﺮﱡ ْﺧ َ‬
‫)‪ (13‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺯﺍﺩ ْﺍﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﻴﺮ )‪ ، (1/3‬ﻭﻣﺤﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ )ﺗﻔﺴﻴﺮ ﺍﻟﻘﺎﺳﻤﻲ( )‪.(2230/6‬‬
‫)‪ (14‬ﺍﻵﻳﺔ ‪ 9‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ‪.‬‬
‫)‪ (15‬ﺳﻮﺭﺓ ْﺍﻟﻤﺎﺋﺪﺓ ‪ ،‬ﺍﻵﻳﺔ ‪.67‬‬
‫)‪ (16‬ﺭﺍﺟﻊ ﻣﺒﺤﺚ ﺍﻟﺤﻔﺎﻅ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫)‪ (17‬ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ )‪.(362/1‬‬
‫)‪ (18‬ﺍﻟﺮﻗﺎﻉ ﺟﻤﻊ ُﺭ ْﻗﻌﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻳﻜﺘﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻦ ﺟﻠﺪ ﺃﻭ ﻛﺎﻏﺪ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎﺩﺓ )ﺭﻗﻊ( )‪.(1705/3‬‬
‫)‪ (19‬ﺍﻷﻛﺘﺎﻑ ﺟﻤﻊ َﻛﺘِﻒ‪ ،‬ﻭﻫﻮ ﻋﻈﻢ ﻋﺮﻳﺾ ﻳﻜﻮﻥ ﻓﻲ ﺃﺻﻞ ﻛﺘﻒ ﺍﻟﺤﻴﻮﺍﻥ ﻣ�ﻦ ﺍﻟﻨ�ﺎﺱ ﻭﺍﻟ�ﺪﻭﺍﺏﱢ ‪ ،‬ﻛ�ﺎﻧﻮﺍ ﻳﻜﺘﺒ�ﻮﻥ ﻓﻴ�ﻪ‬
‫ﻟﻘﻠﺔ ﺍﻟﻘﺮﺍﻁﻴﺲ ﻋﻨﺪﻫﻢ‪ .‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ )‪.(150/4‬‬
‫)‪ (20‬ﺍﻟﻌﺴﺐ ﺟﻤ�ﻊ ﻋﺴ�ﻴﺐ ‪ ،‬ﻭﻫ�ﻮ ﺟﺮﻳ�ﺪ ﺍﻟﻨﺨ�ﻞ ‪ ،‬ﻛ�ﺎﻧﻮﺍ ﻳﻜﺸ�ﻄﻮﻥ ﺍﻟﺨ�ﻮﺹ‪ ،‬ﻭﻳﻜﺘﺒ�ﻮﻥ ﻓ�ﻲ ﺍﻟﻄ�ﺮﻑ ﺍﻟﻌ�ﺮﻳﺾ‪ ،‬ﻭﻗﻴ�ﻞ‬
‫ﺍﻟﻌﺴﻴﺐ ﻁﺮﻑ ﺍﻟﺠﺮﻳﺪﺓ ﺍﻟﻌﺮﻳﺾ ﺍﻟﺬﻱ ﻟﻢ ﻳﻨﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺨﻮﺹ‪ ،‬ﻭﺍﻟ�ﺬﻱ ﻳﻨﺒ�ﺖ ﻋﻠﻴ�ﻪ ﺍﻟﺨ�ﻮﺹ ﻫ�ﻮ ﺍﻟﺴ�ﻌﻒ‪.‬ﺍﻟﻨﻬﺎﻳ�ﺔ ﻓ�ﻲ‬
‫ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ )‪ ،(234/3‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎﺩﺓ )ﻋﺴﺐ( )‪.(2936/4‬‬
‫)‪ (21‬ﺍﻟﻠﺨﺎﻑ ﺟﻤﻊ ﻟَ ْﺨﻔﺔ‪ ،‬ﻭﻫﻲ ﺻﻔﺎﺋﺢ ﺍﻟﺤﺠ�ﺎﺭﺓ ﺍﻟﺒ�ﻴﺾ ﺍﻟﺮﻗ�ﺎﻕ‪ ،‬ﻓﻴﻬ�ﺎ ﻋ�ﺮﺽ ﻭﺩﻗ�ﺔ‪ ،‬ﻭﻗﻴ�ﻞ ﻫ�ﻲ ﺍﻟﺨ�ﺰﻑ ﻳﺼ�ﻨﻊ ﻣ�ﻦ‬
‫ﺍﻟﻄﻴﻦ ْﺍﻟﻤﺸﻮﻱ‪.‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻩ ﺑﺎﻟﺤﺠﺎﺭﺓ‪ .‬ﺍﻧﻈﺮ ﻛﺘ�ﺎﺏ ْﺍﻟﻤﺼ�ﺎﺣﻒ ﻻﺑ�ﻦ ﺃﺑ�ﻲ ﺩﺍﻭﺩ ﺹ ‪ ،13،14‬ﻭﺑﻌﻀ�ﻬﻢ‬
‫ﺑﺎﻟﺨﺰﻑ‪ .‬ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ (195/13‬ﺡ ‪.7191‬‬
‫ﺿﻠَ ٍﻊ‪ ،‬ﻭﻫﻮ ﻣﺤﻨﻴﱠﺔ ﺍﻟﺠﻨﺐ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎﺩﺓ )ﺿﻠﻊ( )‪.(2598/4‬‬
‫ﺍﻷﺿﻼﻉ ﻫﻲ ﻋﻈﺎﻡ ﺍﻟﺠﻨﺒﻴﻦ‪ ،‬ﺟﻤﻊ ِ‬
‫)‪(22‬‬

‫)‪ (23‬ﺍﻷﻗﺘﺎﺏ ﺟﻤﻊ ﻗَﺘَﺐ ﺑﻔﺘﺤﺘﻴﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﺨﺸﺐ ﺍﻟﺬﻱ ﻳﻮﺿﻊ ﻅﻬﺮ ﺍﻟﺒﻌﻴﺮ ﻟﻴﺮﻛﺐ ﻋﻠﻴﻪ‪ .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(630/8‬‬
‫)‪ (24‬ﺍﻷﻟﻮﺍﺡ ﺟﻤﻊ ﻟَﻮْ ﺡ‪ ،‬ﻭﻫﻮ ﻛﻞ ﺻﻔﻴﺤﺔ ﻋﺮﻳﻀﺔ ﻣﻦ ﺻﻔﺎﺋﺢ ﺍﻟﺨﺸﺐ‪ ،‬ﻭﺍﻟﻜﺘﻒ ﺇﺫﺍ ﻛﺘ�ﺐ ﻋﻠﻴﻬ�ﺎ ﺳ�ﻤﻴﺖ ﻟﻮﺣً�ﺎ‪ .‬ﻟﺴ�ﺎﻥ‬
‫ﺍﻟﻌﺮﺏ ﻣﺎﺩﺓ )ﻟﻮﺡ( )‪.(4095/5‬‬
‫)‪ (25‬ﺍﻷﺩﻳﻢ ﻫﻮ ﺍﻟﺠﻠﺪ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﻗﻴﻞ ﺍﻷﺣﻤﺮ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ْﺍﻟﻤﺪﺑﻮﻍ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎﺩﺓ )ﺃﺩﻡ( )‪.(45/1‬‬
‫)‪ (26‬ﺍﻟﻜﺮﺍﻧﻴﻒ ﺟﻤﻊ ُﻛﺮْ ﻧﺎﻓﺔ ‪ ،‬ﻭﻫﻲ ﺃﺻﻞ ﺍﻟ ﱠﺴ َﻌﻔﺔ ﺍﻟﻐﻠﻴﻈﺔ‪ .‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ )‪.(168/4‬‬
‫)‪ (27‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺎﺏ { ﻟﻘﺪ ﺟﺎءﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻧﻔﺴﻜﻢ… } )‪ (195-194/8‬ﺡ ‪.4679‬‬
‫)‪ (28‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ﺑﺎﺏ ﻳﺴﺘﺤﺐ ﻟﻠﻜﺎﺗﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﻴﻨًﺎ )‪ (195/13‬ﺡ ‪.7191‬‬
‫)‪ (29‬ﺭﻭﺍﻫﻤﺎ ﺍﺑﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ ْﺍﻟﻤﺼﺎﺣﻒ ﺹ ‪.14،15‬‬
‫)‪ (638-637/8‬ﺡ ‪.4990‬‬ ‫ﺐ ﺍﻟﻨﱠﺒِ ﱢﻲ‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺑَﺎﺏ َﻛﺎﺗِ ِ‬
‫)‪(30‬‬

‫)‪ (31‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺨﺮﺍﺝ ﻭﺍﻹﻣﺎﺭﺓ ﻭﺍﻟﻔﻲء ﺑَﺎﺏ َﻣﺎ َﺟﺎ َء ﻓِﻲ َﺳﻬ ِْﻢ ﺍﻟ ﱠ‬
‫ﺼﻔِ ﱢﻲ )‪ (153/3‬ﺡ ‪.2999‬‬
‫)‪ (32‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ )‪.(168/4‬‬
‫)‪ (33‬ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ )‪.(368/1) .(247/1‬‬
‫)‪ (34‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﻘﺴﻄﻼﻧﻲ ﺍﻟﻘﺘﻴﺒﻲ ْﺍﻟﻤﺼﺮﻱ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪ 851‬ﻫ�ـ‪ ،‬ﻟ�ﻪ ﺗﺼ�ﺎﻧﻴﻒ ﻋﻈﻴﻤ�ﺔ‪،‬‬
‫ﻣﻨﻬ��ﺎ ﺇﺭﺷ��ﺎﺩ ﺍﻟﺴ��ﺎﺭﻱ ﻟﺸ��ﺮﺡ ﺻ��ﺤﻴﺢ ﺍﻟﺒﺨ��ﺎﺭﻱ‪ ،‬ﻭﻟﻄ��ﺎﺋﻒ ﺍﻹﺷ��ﺎﺭﺍﺕ ﻓ��ﻲ ﻋﻠ��ﻢ ﺍﻟﻘ��ﺮﺍءﺍﺕ‪ ،‬ﻭﻏﻴﺮﻫ��ﺎ ﻣ��ﻦ ْﺍﻟﻤﺼ��ﻨﻔﺎﺕ‬
‫ْﺍﻟﻤﻔﻴﺪﺓ‪ .‬ﺗﻮﻓﻲ ﺳﻨﺔ ‪ 923‬ﻫـ‪ .‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪.(232/1‬‬
‫)‪ (35‬ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﻟﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(446/7‬ﻭﺍﻧﻈﺮ ﺩﻟﻴﻞ ﺍﻟﺤﻴﺮﺍﻥ ﺷﺮﺡ ﻣ�ﻮﺭﺩ ﺍﻟﻈﻤ�ﺂﻥ ﻓ�ﻲ ﺭﺳ�ﻢ ﺍﻟﻘ�ﺮﺁﻥ‬

‫‪46‬‬
 ‫ﻟﻠﻤﺎﺭﻏﻨﻲ ﺹ ‪.17‬‬
‫)‪ (36‬ﺃﺧﺮﺟ��ﻪ ﺍﻟ��ﺪﻳﺮﻋﺎﻗﻮﻟﻲ ﻓ��ﻲ ﻓﻮﺍﺋ��ﺪﻩ‪ ،‬ﺍﻧﻈ��ﺮ ﻓ��ﺘﺢ ﺍﻟﺒ��ﺎﺭﻱ )‪ ،(627/8‬ﻭﺍﻹﺗﻘ��ﺎﻥ ﻓ��ﻲ ﻋﻠ��ﻮﻡ ﺍﻟﻘ��ﺮﺁﻥ )‪ ،(164/1‬ﻭﺭﻭﺍﻩ‬
‫ﺍﻟﻄﺒﺮﻱ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻣﺮﺳﻼً ﻣﺮﻓﻮﻋًﺎ‪ ،‬ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ‪ْ ،‬ﺍﻟﻤﻘﺪﻣﺔ )‪.(28/1‬‬
‫‪.‬‬ ‫)‪ (37‬ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻣﻜﺘﻮﺑًﺎ ﺯﻣﻨﻪ‬
‫)‪ (38‬ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺬﻱ ﻧﻔﺎﻩ ﺯﻳ ٌﺪ ﻣﻦ ﺍﻟﺠﻤﻊ ﻫﻮ ﺟﻤﻊ ﻣﺘﻔﺮﻕ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺻ�ﺤﻒ‪ ،‬ﻭﺟﻤ�ﻊ ﺍﻟﺼ�ﺤﻒ ﻓ�ﻲ ْﺍﻟﻤﺼ�ﺎﺣﻒ‪ ،‬ﻛﺘﺎﺑ�ﺔ‬
‫ﺟﻤﻴﻊ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺍﻧﻈﺮ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ )‪.(164/1‬‬
‫)‪ (39‬ﺇﺭﺷ��ﺎﺩ ﺍﻟﺴ��ﺎﺭﻱ ﻟﺸ��ﺮﺡ ﺻ��ﺤﻴﺢ ﺍﻟﺒﺨ��ﺎﺭﻱ )‪ ،(446/7‬ﻭﺩﻟﻴ��ﻞ ﺍﻟﺤﻴ��ﺮﺍﻥ ﺷ��ﺮﺡ ﻣ��ﻮﺭﺩ ﺍﻟﻈﻤ��ﺂﻥ ﻓ��ﻲ ﺭﺳ��ﻢ ﺍﻟﻘ��ﺮﺁﻥ‬
‫ﻟﻠﻤﺎﺭﻏﻨﻲ ﺹ ‪.17‬‬
‫)‪ (40‬ﺇﺭﺷ��ﺎﺩ ﺍﻟﺴ��ﺎﺭﻱ ﻟﺸ��ﺮﺡ ﺻ��ﺤﻴﺢ ﺍﻟﺒﺨ��ﺎﺭﻱ )‪ ،(446/7‬ﻭﺍﻹﺗﻘ��ﺎﻥ )‪ ،(164/1‬ﻭﻣﻨﺎﻫ��ﻞ ﺍﻟﻌﺮﻓ��ﺎﻥ )‪،(249-248/1‬‬
‫ﻭﺩﻟﻴﻞ ﺍﻟﺤﻴﺮﺍﻥ ﺷﺮﺡ ﻣﻮﺭﺩ ﺍﻟﻈﻤﺂﻥ ﻓﻲ ﺭﺳﻢ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﺎﺭﻏﻨﻲ ﺹ ‪ ،17‬ﻭﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ )‪.(154/7‬‬

‫‪47‬‬
 ‫اﻟْﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‪ُ :‬ﻛﺘﱠﺎب اﻟﻮﺣﻲ‬
‫ﻛﺎﻥ ﻟﻠﻧﺑ�ﻲ ‪ُ ‬ﻛ ﱠﺗ�ﺎﺏ ﻳﻛﺗﺑ�ﻭﻥ ﺍﻟ�ﻭﺣﻲ‪ ،‬ﻓﻛ�ﺎﻥ ﺇﺫﺍ ﺃﻧﺯﻟ�ﺕ ﻋﻠﻳ�ﻪ ﺍﻵﻳ�ﺔ ﺃﻭ ﺍﻵﻳ�ﺎﺕ ﺩﻋ�ﺎ ﺑﻌ�ﺽ‬
‫ُﻛ ﱠﺗﺎﺑﻪ‪ ،‬ﻓﺄﻣ ﱠﻝ ﻋﻠﻳﻪ ﻣﺎ ﻧﺯﻝ‪ ،‬ﻓﻛﺗﺏ ﺑﻳﻥ ﻳﺩﻳ�ﻪ‪ ،‬ﻭﻛ�ﺎﻥ ﻳ�ﺄﻣﺭﻫﻡ ﺑﻭﺿ�ﻊ ﺍﻵﻳ�ﺎﺕ ﻓ�ﻲ ﻣﻭﺍﺿ�ﻌﻬﺎ‬
‫ْﺍﻟﻣﺧﺻﻭﺻﺔ ﻣﻥ ﺳﻭﺭﻫﺎ‪.‬‬
‫ِ�ﻥ‬ ‫�ﺎﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱡ ‪ِ ‬ﻣﻣﱠ�ﺎ َﻳ�ﺄْﺗِﻲ َﻋ َﻠﻳْ� ِﻪ ﱠ‬
‫ﺍﻟﺯ َﻣ�ﺎﻥُ َﻭﻫ َُ�ﻭ ُﻳ ْﻧ َ�ﺯ ُﻝ َﻋ َﻠﻳْ� ِﻪ ﻣ َ‬ ‫ﺎﻥ‪ ،‬ﻗ�ﺎﻝ‪َ :‬ﻛ َ‬ ‫ﺎﻥ ﺑﻥ َﻋ ﱠﻔ َ‬ ‫ﻓﻌﻥْ ﻋ ُْﺛ َﻣ َ‬‫َ‬
‫�ﺽ َﻣ�ﻥْ َﻳ ْﻛ ُﺗ�ﺏُ َﻟ� ُﻪ َﻓ َﻳﻘُ�ﻭ ُﻝ‪َ :‬‬
‫ﺿ�ﻌُﻭﺍ‬ ‫ﺎﻥ ﺇِ َﺫﺍ ﺃ ُ ْﻧ ِﺯ َﻝ َﻋ َﻠﻳْ� ِﻪ ﺍﻟ ﱠﺷ�ﻲْ ُء َﺩ َﻋ�ﺎ َﺑﻌْ َ‬
‫ﺕ ْﺍﻟ َﻌ َﺩ ِﺩ َﻓ َﻛ َ‬‫ﺍﻟﺳ َﱡﻭ ِﺭ َﺫ َﻭﺍ ِ‬
‫ﱡﻭﺭ ِﺓ ﺍﻟﱠﺗِﻲ ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ َﻛ َﺫﺍ َﻭ َﻛﺫﺍ‪.‬‬
‫َ )‪(1‬‬
‫َﻫ ِﺫ ِﻩ ﻓِﻲ ﺍﻟﺳ َ‬
‫ﻭﻗﺩ ﻛﺗﺏ ﺍﻟﻭﺣﻲ ﻟﺭﺳﻭﻝ ﷲ ‪ ‬ﺟﻣﺎﻋﺔ ﻣﻥ ﺃﺻﺣﺎﺑﻪ‪ ،‬ﻭﻣﻥ ﺃﺷﻬﺭ ُﻛ ﱠﺗﺎﺑﻪ ‪:‬‬
‫‪ - 1‬ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺑﻥ ﺍﻟﺿﺣﺎﻙ ﺍﻷﻧﺻﺎﺭﻱ‪:‬‬
‫ﺏ ﺍﻟ ﱠﻧ ِﺑﻲﱢ ‪ ، ‬ﻭﺫﻛﺭ ﻓﻳﻪ ﺣﺩﻳﺛﻳﻥ‪:‬‬ ‫ﻛﺎﺗﺏ ﺍﻟﻧﺑﻲ ‪ ، ‬ﻛﻣﺎ ﺗﺭﺟﻡ ﻟﻪ ﺍﻟﺑﺧﺎﺭﻱ‪َ :‬ﺑﺎﺏ َﻛﺎ ِﺗ ِ‬
‫)‪(2‬‬

‫�ﺕ َﺗ ْﻛ ُﺗ��ﺏُ ْﺍﻟ� َ�ﻭﺣْ َﻲ‬ ‫ﺕ َﻗ��ﺎ َﻝ‪ :‬ﺃَﺭْ َﺳ � َﻝ ﺇِ َﻟ��ﻲﱠ ﺃَ ُﺑ��ﻭ َﺑ ْﻛ� ٍ�ﺭ ‪َ ‬ﻗ��ﺎ َﻝ‪ :‬ﺇِ ﱠﻧ� َ‬
‫�ﻙ ُﻛ ْﻧ� َ‬ ‫�ﻥ َﺛ ِﺎﺑ � ٍ‬
‫ﺍﻷﻭﻝ‪ :‬ﻋ��ﻥ َﺯ ْﻳ � ِﺩ ْﺑ� ِ‬
‫ﺁﻥ‪ … ،‬ﺍﻟﺣﺩﻳﺙ‪.‬‬ ‫ﷲ ‪َ ‬ﻓﺎ ﱠﺗ ِﺑ ِﻊ ْﺍﻟﻘُﺭْ َ‬ ‫ُﻭﻝ ِ‬‫ﻟ َِﺭﺳ ِ‬
‫)‪(3‬‬

‫ﷲ ‪َ ‬ﻓﻘ�ﺎﻝ‪ْ :‬ﺍﺩ ُﻉ ﻟِ�ﻲ َﺯﻳْ� ًﺩﺍ َﻭ ْﻟ َﻳ ِﺟ�ﺊْ‬ ‫ُ�ﻭﻝ ِ‬ ‫ﺕ ﻋِ ْﻧ َﺩ َﺭﺳ ِ‬ ‫ﺏ ﻗﺎﻝ‪ُ :‬ﻛ ْﻧ ُ‬ ‫ﺎﺯ ٍ‬ ‫ْﻥ َﻋ ِ‬ ‫ﻭﺍﻟﺛﺎﻧﻲ‪َ :‬ﻋﻥ ْﺍﻟ َﺑ َﺭﺍ ِء ﺑ ِ‬
‫)‪(4‬‬
‫ِﺑﺎﻟﻠﱠ ْﻭ ِﺡ َﻭﺍﻟ ﱠﺩ َﻭﺍ ِﺓ َﻭ ْﺍﻟ َﻛﺗِﻑِ ‪ ،‬ﺃَ ِﻭ ْﺍﻟ َﻛﺗِﻑِ َﻭﺍﻟ ﱠﺩ َﻭﺍ ِﺓ… ﺍﻟﺣﺩﻳﺙ‪.‬‬
‫ﻭﻛﺎﻥ ﻗﺩ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺍﻟﻧﺑﻲ ‪ ، ‬ﻛﻣﺎ ﺻﺢ ﻓﻲ ﺍﻟﺣﺩﻳﺙ‪ (5)،‬ﻭﻗﺩ ﻛﺗﺏ ﺍﻟ�ﻭﺣﻲ ﺑ�ﻳﻥ‬
‫ﻳﺩﻱ ﺍﻟﻧﺑﻲ ‪ ‬ﻓﻲ ﻏﻳﺭ ﻣﺎ ﻣﻭﻁﻥ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺑﺄﻣﺭ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﺻﺩﻳﻕ‪ ،‬ﻭﻧﺳ�ﺦ‬
‫ـ)‪(6‬‬
‫ْﺍﻟﻣﺻﺎﺣﻑ ﺑﺄﻣﺭ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ‪. ‬‬ ‫‪P‬‬

‫ﻭﻫﻭ ﺃﻛﺛﺭ ﻣﻥ ﻛﺎﻥ ﻳﻛﺗ�ﺏ ﻟﻠﻧﺑ�ﻲ ‪ْ ‬‬

‫ﺑﺎﻟﻣﺩﻳﻧ�ﺔ‪ ،‬ﻭﻟﻛﺛ�ﺭﺓ ﺗﻌﺎﻁﻳ�ﻪ ﺫﻟ�ﻙ ﺃﻁﻠ�ﻕ ﻋﻠﻳ�ﻪ )ﺍﻟﻛﺎﺗ�ﺏ(‬
‫)‪(7‬‬
‫ﺑﻼﻡ ﺍﻟﻌﻬﺩ‪.‬‬
‫‪ - 2‬ﺃﺑﻲﱡ ﺑﻥ ﻛﻌﺏ ﺍﻷﻧﺻﺎﺭﻱ‪:‬‬
‫ﺳﻳﺩ ﺍﻟﻘﺭﺍء‪ ،‬ﻭﺃﺣﺩ ﺍﻟﺫﻳﻥ ﺃﻭﺻﻰ ﺍﻟﻧﺑﻲ ‪ ‬ﺑﺄﺧﺫ ﺍﻟﻘﺭﺁﻥ ﻋﻧﻬﻡ‪ ،‬ﻭﻛﺎﻥ ﻗ�ﺩ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ‬
‫)‪(9‬‬
‫ﻋﻬﺩ ﺍﻟﺭﺳﻭﻝ ‪،‬ـ)‪ (8‬ﻭﻫﻭ ﺃﻭﻝ ﻣﻥ ﻛﺗﺏ ﺍﻟﻭﺣﻲ ﺑﻳﻥ ﻳﺩﻱ ﺍﻟﻧﺑﻲ ‪ ‬ﻓﻲ ْﺍﻟﻣﺩﻳﻧﺔ‪.‬‬ ‫‪P‬‬ ‫‪P‬‬

‫ﺑ�ﻥ‬
‫ﻗﺎﻝ ﺃﺑﻭ ﺑﻛﺭ ﺑ�ﻥ ﺃﺑ�ﻲ ﺷ�ﻳﺑﺔ‪ :‬ﻛ�ﺎﻥ ﺃﻭﻝ ﻣ�ﻥ ﻛﺗ�ﺏ ﺍﻟ�ﻭﺣﻲ ﺑ�ﻳﻥ ﻳ�ﺩﻱ ﺭﺳ�ﻭﻝ ﷲ ‪ ‬ﺃﺑ�ﻲﱠ َ‬
‫)‪(10‬‬
‫ﻛﻌﺏ‪ ،‬ﻓﺈﻥ ﻟﻡ ﻳﺣﺿﺭ ﻛﺗﺏ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪.‬‬
‫‪ - 3‬ﻋﺑﺩ ﷲ ﺑﻥ ﺳﻌﺩ ﺑﻥ ﺃﺑﻲ ﺳﺭﺡ‪:‬‬

‫‪48‬‬
 ‫ﻫﻭ ﺃﻭﻝ ﻣﻥ ﻛﺗﺏ ﺍﻟﻭﺣﻲ ﻟﻠﻧﺑﻲ ‪ِ ‬ﺑﻣﻛﺔ ‪ ،‬ﺛﻡ ﺍﺭﺗﺩ ﻋﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ َﻟﺣﻕ ْ‬
‫ﺑﺎﻟﻣﺷﺭﻛﻳﻥ ﺑﻣﻛ�ﺔ‪،‬‬
‫)‪(11‬‬
‫ﻓﻠﻣﺎ ﻓﺗﺣﻬﺎ ﺭﺳﻭﻝ ﷲ ‪ ‬ﺃﺳﻠﻡ ﻭﺣﺳُﻥ ﺇﺳﻼﻣﻪ‪.‬‬
‫ﷲ ‪َ ، ‬ﻓﺄ َ َﺯﻟﱠ� ُﻪ‬ ‫ُ�ﻭﻝ ِ‬ ‫ْ�ﻥ ﺃَ ِﺑ�ﻲ َﺳ�ﺭْ ٍﺡ َﻳ ْﻛ ُﺗ�ﺏُ ﻟ َِﺭﺳ ِ‬ ‫ﷲ ﺑْ�ﻥُ َﺳ�ﻌْ ِﺩ ﺑ ِ‬ ‫ﱠﺎﺱ َﻗﺎ َﻝ‪َ :‬ﻛ َ‬
‫�ﺎﻥ َﻋﺑْ� ُﺩ ِ‬ ‫ْﻥ َﻋﺑ ٍ‬ ‫َﻋ ِﻥ ﺍﺑ ِ‬
‫ﺎﺭ َﻟ� ُﻪ ﻋ ُْﺛ َﻣ�ﺎﻥُ‬
‫ﷲ ‪ ‬ﺃَﻥْ ُﻳ ْﻘ َﺗ� َﻝ َﻳ ْ�ﻭ َﻡ ْﺍﻟ َﻔ� ْﺗ ِﺢ‪َ ،‬ﻓﺎﺳْ � َﺗ َﺟ َ‬‫ْﻁﺎﻥُ ‪َ ،‬ﻓ َﻠﺣ َِﻕ ِﺑ ْﺎﻟ ُﻛ ﱠﻔﺎﺭ‪َ ،‬ﻓﺄ َ َﻣ َﺭ ِﺑ ِﻪ َﺭﺳُﻭ ُﻝ ِ‬ ‫ﺍﻟ ﱠﺷﻳ َ‬
‫ﺎﻥ َﻓﺄ َ َﺟ َ‬ ‫ﺑْﻥُ َﻋ ﱠﻔ َ‬
‫ـ)‪(12‬‬
‫ﷲ ‪.‬‬ ‫‪P‬‬
‫ﺎﺭﻩُ َﺭﺳُﻭ ُﻝ ِ‬
‫ﻭﻣﻥ ُﻛ ﱠﺗﺎﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﺃﻳﺿًﺎ‪ :‬ﺍﻟﺧﻠﻔﺎء ﺍﻷﺭﺑﻌﺔ‪ :‬ﺃﺑﻭ ﺑﻛﺭ ﻭﻋﻣﺭ ﻭﻋﺛﻣﺎﻥ ﻭﻋﻠﻲ‪:‬‬
‫ﺃﻣﺎ ﺃﺑﻭ ﺑﻛﺭ ‪ ‬ﻓﻘﺩ ﺫﻛﺭ ﺍﺑﻥ ﻛﺛﻳﺭ ﺭﻭﺍﻳﺔ ﻣﻭﺳﻰ ﺑﻥ ﻋﻘﺑﺔ ﻓﻲ ﻗﺻﺔ ﺳﺭﺍﻗﺔ ﺑﻥ ﻣﺎﻟﻙ‪ ،‬ﻭﺃ ﱠﻧﻪ‬
‫ﺳﺄﻝ ﺭﺳﻭﻝ ﷲ ‪ ‬ﺃﻥ ﻳﻛﺗﺏ ﻟﻪ ﻛﺗﺎﺑًﺎ‪ ،‬ﻓﺄﻣﺭ ﺃﺑﺎ ﺑﻛﺭ ﻓﻛﺗﺏ ﻟﻪ ﻛﺗﺎﺑًﺎ‪ ،‬ﺛﻡ ﺃﻟﻘﺎﻩ ﺇﻟﻳﻪ‪.‬‬
‫)‪(13‬‬
‫ﻭﻗﺩ ﺭﻭﻯ ﺍﻟﺑﺧﺎﺭﻱ ﻭﺃﺣﻣﺩ ﺃﻥ ﻋﺎﻣﺭ ﺑﻥ ﻓﻬﻳﺭﺓ ﻫﻭ ﺍﻟﺫﻱ ﻛﺗﺏ ﺍﻟﻛﺗﺎﺏ‪.‬‬
‫)‪(14‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﻛﺛﻳﺭ‪ :‬ﻓﻳﺣﺗﻣﻝ ﺃﻥ ﺃﺑﺎ ﺑﻛﺭ ﻛﺗﺏ ﺑﻌﺿﻪ‪ ،‬ﺛﻡ ﺃﻣﺭ ﻣﻭﻻﻩ ﻋﺎﻣﺭً ﺍ ﻓﻛﺗﺏ ﺑﺎﻗﻳﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﻭﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ‪ -‬ﺭﺿ�ﻲ ﷲ ﻋﻧﻬﻣ�ﺎ‪ :‬ﻓﻛﺗﺎﺑﺗﻬﻣ�ﺎ ﺑ�ﻳﻥ ﻳ�ﺩﻱ ﺍﻟﻧﺑ�ﻲ‬
‫)‪(15‬‬
‫‪ ‬ﻣﺷﻬﻭﺭﺓٌ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ ‪ ، ‬ﻓﻬﻭ ﺍﻟﺫﻱ ﻛﺗﺏ ﺍﻟﺻﻠﺢ ﺑﻳﻥ ﺭﺳﻭﻝ ﷲ ‪ ‬ﻭﺑﻳﻥ ﻗﺭﻳﺵ ﻳ�ﻭﻡ‬
‫ـ)‪(17‬‬
‫‪P‬‬ ‫ﺍﻟﺣﺩﻳﺑﻳﺔ‪ (16)،‬ﻭﻛﺗﺏ ﻏﻳﺭ ﺫﻟﻙ ﻣﻥ ﺍﻟﻛﺗﺏ ﺑﻳﻥ ﻳﺩﻳﻪ ‪.‬‬
‫ﻭﻣﻥ ﻛﺗﺎﺏ ﺍﻟﻭﺣﻲ ﺃﻳﺿًﺎ‪ :‬ﻣﻌﺎﻭﻳﺔ ﺑﻥ ﺃﺑ�ﻲ ﺳ�ﻔﻳﺎﻥ‪ :‬ﻓﻘ�ﺩ ﺃﺳ�ﻠﻡ ﻋ�ﺎﻡ ﺍﻟﻔ�ﺗﺢ‪ ،‬ﻭﺣﺳُ�ﻥ ﺇﺳ�ﻼﻣﻪ‪،‬‬
‫ـ)‪(18‬‬
‫ﻭﻛﺗﺏ ﻟﻠﻧﺑﻲ ‪.‬‬
‫‪P‬‬

‫ِ�ﻳﻬﻥﱠ ‪َ .‬ﻗ�ﺎ َﻝ‪َ :‬ﻧ َﻌ� ْﻡ َﻗ�ﺎ َﻝ‪:‬‬ ‫�ﻼﺙ ﺃَﻋْ ﻁِ ﻧ ِ‬ ‫ﷲ َﺛ ٌ‬ ‫ﺎﻥ َﻗ�ﺎ َﻝ ﻟِﻠ ﱠﻧ ِﺑ�ﻲﱢ ‪َ :‬ﻳ�ﺎ َﻧ ِﺑ�ﻲﱠ ِ‬ ‫ﱠﺎﺱ ﺃَﻥﱠ ﺃَ َﺑﺎ ﺳُ� ْﻔ َﻳ َ‬
‫ْﻥ َﻋﺑ ٍ‬ ‫ﻋﻥ ﺍﺑ ِ‬
‫ﺎﻥ ﺃ ُ َﺯﻭﱢ ُﺟ َﻛ َﻬ��ﺎ‪َ .‬ﻗ��ﺎ َﻝ‪َ :‬ﻧ َﻌ�� ْﻡ‪َ .‬ﻗ��ﺎ َﻝ‪:‬‬ ‫ﺏ َﻭﺃَﺟْ َﻣﻠُ�� ُﻪ ﺃ ُ ﱡﻡ َﺣ ِﺑﻳ َﺑ�� َﺔ ِﺑ ْﻧ ُ‬
‫��ﺕ ﺃَ ِﺑ��ﻲ ﺳُ�� ْﻔ َﻳ َ‬ ‫��ﺭ ِ‬‫ﻋِ ْﻧ��ﺩِﻱ ﺃَﺣْ َﺳ��ﻥُ ْﺍﻟ َﻌ َ‬
‫�ﺎﺭ َﻛ َﻣ�ﺎ ُﻛ ْﻧ ُ‬
‫�ﺕ‬ ‫ﻙ‪َ .‬ﻗ�ﺎ َﻝ‪َ :‬ﻧ َﻌ� ْﻡ‪َ .‬ﻗ�ﺎ َﻝ‪َ :‬ﻭ ُﺗ َ�ﺅ ﱢﻣ ُﺭﻧِﻲ َﺣ ﱠﺗ�ﻰ ﺃ ُ َﻗﺎﺗِ� َﻝ ْﺍﻟ ُﻛ ﱠﻔ َ‬ ‫ﺎﻭ َﻳ ُﺔ َﺗﺟْ َﻌﻠُ ُﻪ َﻛﺎ ِﺗﺑًﺎ َﺑﻳ َْﻥ َﻳﺩَ ْﻳ َ‬
‫َﻭﻣ َُﻌ ِ‬
‫ﺃ ُ َﻗﺎ ِﺗ ُﻝ ْﺍﻟﻣﺳْ ﻠِﻣ َ‬
‫ِﻳﻥ‪.‬‬
‫)‪(19‬‬

‫�ﺎﻥ َﻛﺎ ِﺗ َﺑ� ُﻪ‪َ -‬ﻗ�ﺎ َﻝ‪:‬‬‫ﺎﻭ َﻳ� َﺔ ‪َ -‬ﻭ َﻛ َ‬ ‫�ﺎﺩ ُﻉ ﻟِ�ﻲ ُﻣ َﻌ ِ‬ ‫ﱠﺎﺱ ﺃﻳﺿًﺎ ﺃﻥﱠ ﺍﻟﻧﺑﻲﱠ ‪َ ‬ﻗﺎ َﻝ َﻟ� ُﻪ‪ْ :‬ﺍﺫ َﻫ�ﺏْ َﻓ ْ‬ ‫ﻭﻋﻥ ﺍﺑْﻥ َﻋﺑ ٍ‬
‫ﷲ ‪‬؛ َﻓﺈِ ﱠﻧ ُﻪ َﻋ َﻠﻰ َﺣ َ‬
‫ﺎﺟ ٍﺔ‪.‬‬ ‫ﺕ‪ :‬ﺃَ ِﺟﺏْ َﻧ ِﺑﻲﱠ ِ‬ ‫ْﺕ‪َ ،‬ﻓﻘُ ْﻠ ُ‬‫َﻓ َﺳ َﻌﻳ ُ‬
‫)‪(20‬‬

‫ﻭﻣﻧﻬﻡ ﻋﺑﺩ ﷲ ﺑﻥ ﺃﺭﻗﻡ ﺑﻥ ﺃﺑﻲ ﺍﻷﺭﻗﻡ‪ :‬ﺃﺳﻠﻡ ﻋﺎﻡ ﺍﻟﻔﺗﺢ ﺃﻳﺿًﺎ‪ ،‬ﻭﻛﺗﺏ ﻟﻠ ﱠﻧ ِﺑﻲّ ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻷﻋﻣ��ﺵ‪ :‬ﻗﻠ��ﺕ ﻟﺷ��ﻘﻳﻕ ﺑ��ﻥ ﺳ��ﻠﻣﺔ‪ :‬ﻣ��ﻥ ﻛ��ﺎﻥ ﻛﺎﺗ��ﺏ ﺍﻟﻧﺑ��ﻲ ‪‬؟ ﻗ��ﺎﻝ‪ :‬ﻋﺑ��ﺩ ﷲ ﺍﺑ��ﻥ‬
‫)‪(21‬‬
‫ﺍﻷﺭﻗﻡ‪.‬‬

‫‪49‬‬
‫ﺍﻷﺳ��ﺩﻱ‪ :‬ﺃﺣ��ﺩ ﺍﻟﻌﺷ��ﺭﺓ ْﺍﻟﻣﺑﺷ��ﺭﻳﻥ ﺑﺎﻟﺟﻧ��ﺔ‪ ،‬ﺣ��ﻭﺍﺭﻱﱡ‬
‫ﻭﻣ��ﻧﻬﻡ ﺍﻟﺯﺑﻳ��ﺭ ﺑ��ﻥ ﺍﻟﻌ��ﻭﺍﻡ ﺑ��ﻥ ﺧﻭﻳﻠ��ﺩ َ‬
‫ـ)‪(22‬‬
‫ﺭﺳﻭﻝ ﷲ ‪.‬‬
‫‪P‬‬

‫ﻭﻣﻥ ﻛﺗﺎﺏ ﺍﻟﻭﺣﻲ ﺃﻳﺿًﺎ ﺣﻧﻅﻠﺔ ﺑﻥ ﺍﻟﺭﺑﻳﻊ ﺍﻷ ُ َﺳ ﱢﻳﺩِﻱﱡ ﺍﻟﺗﻣﻳﻣﻲ ﺍﻟﻛﺎﺗﺏ‪:‬‬

‫�ﺎﻥ ﺍﻟ ﱠﻧﻬْ� ِﺩﻱﱢ َﻋ�ﻥْ َﺣ ْﻧ َﻅ َﻠ� َﺔ ﺍﻷ ُ َﺳ� ﱢﻳ ِﺩﻱﱢ َﻗ�ﺎ َﻝ‪َ :‬ﻭ َﻛ َ‬
‫�ﺎﻥ ِﻣ�ﻥْ‬ ‫ﺭﻭﻯ ﻣﺳﻠﻡ ﻓﻲ ﺻ�ﺣﻳﺣﻪ َﻋ�ﻥْ ﺃَ ِﺑ�ﻲ ﻋ ُْﺛ َﻣ َ‬
‫)‪(23‬‬
‫ﺕ َﻳﺎ َﺣ ْﻧ َﻅ َﻠ ُﺔ؟ … ﺍﻟﺣﺩﻳﺙ‪.‬‬ ‫ْﻑ ﺃَ ْﻧ َ‬
‫ﷲ ‪َ ،‬ﻗﺎ َﻝ‪َ :‬ﻟ ِﻘ َﻳﻧِﻲ ﺃَﺑُﻭ َﺑ ْﻛ ٍﺭ َﻓ َﻘﺎ َﻝ‪َ :‬ﻛﻳ َ‬
‫ُﻭﻝ ِ‬ ‫ُﻛ ﱠﺗﺎ ِ‬
‫ﺏ َﺭﺳ ِ‬
‫ﻭﻣﻧﻬﻡ ﻋﺎﻣﺭ ﺑﻥ ﻓﻬﻳﺭﺓ ﻣﻭﻟﻰ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﺻﺩﻳﻕ‪:‬‬
‫�ﻥ‪َ ،‬ﻓ�ﺄ َ َﻣ َﺭ‬
‫�ﺎﺏ ﺃَﻣْ ٍ‬ ‫ﺷ ٍ�ﻡ‪ ،‬ﻗ�ﺎﻝ‪َ :‬ﻓ َﺳ�ﺄ َ ْﻟ ُﺗ ُﻪ ﺃَﻥْ َﻳ ْﻛ ُﺗ َ‬
‫�ﺏ ﻟِ�ﻲ ِﻛ َﺗ َ‬ ‫ْ�ﻥ ﺟُﻌْ ُ‬
‫ُ�ﺭﺍ َﻗ َﺔ ﺑ َ‬‫ﻓﻲ ﺣﺩﻳﺙ ﺍﻟﻬﺟ�ﺭﺓ ﻋ�ﻥ ﺳ َ‬
‫َ‬
‫ﺏ ﻓِﻲ ُﺭ ْﻗ َﻌ ٍﺔ ِﻣﻥْ ﺃﺩ ٍ‬
‫ِﻳﻡ‪.‬‬ ‫َﻋﺎﻣ َِﺭ ﺑ َْﻥ ﻓُ َﻬﻳ َْﺭ َﺓ َﻓ َﻛ َﺗ َ‬
‫)‪(24‬‬

‫ﻭ ِﻣﻣﱠﻥ ﻛﺗﺏ ﺍﻟﻭﺣﻲ ﻟﻠﻧﺑﻲ ‪ ‬ﺃﻳﺿًﺎ ﺃﺭﻗﻡ ﺑﻥ ﺃﺑﻲ ﺍﻷﺭﻗﻡ ْﺍﻟﻣﺧﺯﻭﻣﻲ‪:‬‬

‫ﻛ��ﺎﻥ ﻣ��ﻥ ﺍﻟﺳ��ﺎﺑﻘﻳﻥ ﺇﻟ��ﻰ ﺍﻹﺳ��ﻼﻡ‪ ،‬ﻭﻣ��ﻥ ْﺍﻟﻣﻬ��ﺎﺟﺭﻳﻥ ﺍﻷﻭﻟ��ﻳﻥ‪ ،‬ﻭﻫ��ﻭ ﺍﻟ��ﺫﻱ ﻛ��ﺎﻥ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪‬‬
‫)‪(25‬‬
‫ﻭﺃﺻﺣﺎﺑﻪ ﻳﺳﺗﺧﻔﻭﻥ ﻓﻲ ﺩﺍﺭﻩ َﻟﻣﱠﺎ ﺧﺎﻓﻭﺍ ْﺍﻟﻣﺷﺭﻛﻳﻥ‪.‬‬
‫ـ)‪(26‬‬
‫ﻭﻣﻧﻬﻡ ﺃﻳﺿًﺎ ﺛﺎﺑﺕ ﺑﻥ ﻗﻳﺱ ﺑﻥ ﺷﻣﺎﺱ‪ :‬ﺧﻁﻳﺏ ﺍﻷﻧﺻﺎﺭ‪ ،‬ﻭﺧﻁﻳﺏ ﺍﻟﻧﺑﻲ ‪.‬‬
‫‪P‬‬

‫ﻭ ِﻣﻣﱠﻥ ﻛﺗﺏ ﻟﻪ ‪ ‬ﺃﻳﺿًﺎ‪ :‬ﺧﺎﻟﺩ ﻭﺃﺑﺎﻥ ﺍﺑﻧﺎ ﺳ�ﻌﻳﺩ ﺑ�ﻥ ﺍﻟﻌ�ﺎﺹ ﺑ�ﻥ ﺃﻣﻳ�ﺔ‪ ،‬ﻭﻣﻌﻳﻘﻳ�ﺏ ﺍﺑ�ﻥ ﺃﺑ�ﻲ‬
‫)‪(27‬‬
‫ﻓﺎﻁﻣﺔ‪ ،‬ﻭﺷﺭﺣﺑﻳﻝ ﺑﻥ ﺣﺳﻧﺔ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﺭﻭﺍﺣﺔ‪ ،‬ﻭﺧﺎﻟﺩ ﺑﻥ ﺍﻟﻭﻟﻳﺩ‪.‬‬
‫ﻭ ِﻣﻣﱠﻥ ﻳُﺭﻭﻯ ﺃ ﱠﻧﻪ ﻛﺎﻥ ﻳﻛﺗﺏ ﻟﻠﻧﺑﻲ ‪ ‬ﺍﻟ ﱢﺳ ِﺟ ﱡﻝ‪ :‬ﺇﻥ ﺻ ﱠﺢ ﺍﻟﺣﺩﻳﺙ ﻓﻳﻪ َﻋ ِﻥ ﺍﺑﻥ ﻋﺑﺎﺱ‪.‬‬
‫ﺏ}‬‫ﻓﻘﺩ ﺭﻭﻯ ﺍﻟﻁﺑ�ﺭﻱ ﻓ�ﻲ ﺗﻔﺳ�ﻳﺭ ﻗﻭﻟ�ﻪ ﺗﻌ�ﺎﻟﻰ‪َ { :‬ﻳ ْ�ﻭ َﻡ َﻧ ْﻁ ِ�ﻭﻱ ﺍﻟﺳﱠ� َﻣﺎ َء َﻛ َﻁ�ﻲﱢ ﺍﻟﺳﱢ� ِﺟ ﱢﻝ ﻟ ِْﻠ ُﻛ ُﺗ� ِ‬
‫ـ)‪(29‬‬
‫ﺎﻥ ﻟِﻠ ﱠﻧ ِﺑﻲﱢ ‪.‬‬
‫‪P‬‬
‫ﱠﺎﺱ ﺃ ﱠﻧﻪ َﻗﺎ َﻝ‪) :‬ﺍﻟ ﱢﺳ ِﺟ ﱡﻝ( َﻛﺎ ِﺗﺏٌ َﻛ َ‬
‫ْﻥ َﻋﺑ ٍ‬
‫َﻋ ِﻥ ﺍﺑ ِ‬
‫)‪(28‬‬
‫‪،‬‬
‫ﻣ�ﺯﻱﱢ ﻓ�ﺄﻧﻛﺭﻩ‬ ‫ﻗﺎﻝ ﺍﺑﻥ ﻛﺛﻳﺭ‪ :‬ﻭﻗﺩ ﻋﺭﺿﺕ ﻫﺫﺍ ﺍﻟﺣﺩﻳﺙ ﻋﻠﻰ ﺷﻳﺧﻧﺎ ﺍﻟﺣﺎﻓﻅ ﺃﺑﻲ ﺍﻟﺣﺟ�ﺎﺝ ْﺍﻟ ﱢ‬
‫ﺟ ًّﺩﺍ‪ ،‬ﻭﺃﺧﺑﺭﺗﻪ ﺃﻥ ﺷﻳﺧﻧﺎ ﺍﻟﻌﻼﻣ َﺔ ﺃﺑﺎ ﺍﻟﻌﺑﺎﺱ ﺑ�ﻥ ﺗﻳﻣﻳ�ﺔ ﻛ�ﺎﻥ ﻳﻘ�ﻭﻝ‪ :‬ﻫ�ﻭ ﺣ�ﺩﻳﺙ ﻣﻭﺿ�ﻭﻉ‪،‬‬
‫)‪(30‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺳﻧﻥ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻓﻘﺎﻝ ﺷﻳﺧﻧﺎ ْﺍﻟ ﱢ‬
‫ﻣﺯﻱّ ‪ :‬ﻭﺃﻧﺎ ﺃﻗﻭﻟﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻁﺑﺭﻱ‪ :‬ﻭﻻ ﻳُﻌﺭﻑ ﻟﻧﺑﻳﻧﺎ ‪ ‬ﻛﺎﺗﺏٌ ﻛﺎﻥ ﺍﺳﻣﻪ ﺍﻟﺳﱢ� ِﺟﻝﱠ‪ ،‬ﻭﻻ ﻓ�ﻲ ْﺍﻟﻣﻼﺋﻛ�ﺔ ﻣﻠ�ﻙ ﺫﻟ�ﻙ‬
‫)‪(31‬‬
‫ﺍﺳﻣﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﻛﺛﻳ�ﺭ‪ :‬ﻭﻫ�ﺫﺍ ﺍﻟ�ﺫﻱ ﺃﻧﻛ�ﺭﻩ ﺍﻟﻁﺑ�ﺭﻱ ﻣ�ﻥ ﻛ�ﻭﻥ ﺍﻟﺳ�ﺟﻝ ﺍﺳ�ﻡ ﺻ�ﺣﺎﺑﻲ ﺃﻭ ﻣﻠ�ﻙ ﻗ�ﻭﻱ‬
‫ً )‪(32‬‬
‫ﺟ ًّﺩﺍ‪ ،‬ﻭﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺫﻟﻙ ﻣﻧﻛﺭ ﺟ ّﺩﺍ‪.‬‬

‫‪50‬‬
‫‪ ()‬ﺭﻭﺍﻩ ﺃﺣﻤ���ﺪ ﻓ���ﻲ ﻣﺴ���ﻨﺪﻩ ‪ -‬ﻣﺴ���ﻨﺪ ﺍﻟﻌﺸ���ﺮﺓ ْﺍﻟﻤﺒﺸ���ﺮﻳﻦ ﺑﺎﻟﺠﻨ���ﺔ )‪/‬‬

‫‪51‬‬
 )

52
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‬
‫ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺳﻭﺭ‬

‫ْﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪:‬ﺍﻵﻳﺔ ﻭﺍﻟﺳﻭﺭﺓ ﻟﻐﺔ ﻭﺍﺻﻁﻼﺣً ﺎ‬

‫ﺍﻵﻳﺔ ﻟﻐﺔ‬
‫ﺍﻵﻳﺔ ﺍﺻﻁﻼﺣً ﺎ‬
‫ﺍﻟﺳﻭﺭﺓ ﻟﻐﺔ‬
‫ﺍﻟﺳﻭﺭﺓ ﺍﺻﻁﻼﺣً ﺎ‬
‫ْﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ‬
‫ﻣﺳﺄﻟﺔ‪ :‬ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ ﻓﻲ ﺍﻟﺳﻭﺭﺓ ﺗﻭﻗﻳﻔﻲ‬

‫واﺻﻄﻼﺣﺎ‬
‫ً‬ ‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬اﻵﻳﺔ واﻟﺴﻮرة ﻟﻐﺔً‬
‫اﻵﻳﺔ ﻟﻐﺔ‬
‫ﺍﺷﺗﻘﺎﻕ )ﺍﻵﻳﺔ( ﺇﻣﺎ ﻣﻥ )ﺃﻱﱟ (؛ ﻓﺈ ﱠﻧﻬﺎ ﺍﻟﺗﻲ ﺗﺑﻳﻥ ﺃ ًّﻳﺎ ﻣﻥ ﺃﻱﱟ )ﺃﻱْ ﺷﻳ ًﺋﺎ ﻣ�ﻥ ﺷ�ﻲء(‪ ،‬ﻭﺇﻣ�ﺎ ﺃﻥ‬
‫ﻳﻛﻭﻥ ﺍﺷﺗﻘﺎﻗﻬﺎ ﻣﻥ )ﺍﻟﺗﺄﻳﱢﻲ(‪ ،‬ﺍﻟﺫﻱ ﻫﻭ ﺍﻟﺗﺛﺑﺕ ﻭﺍﻹﻗﺎﻣﺔ‪ ،‬ﺃﻭ ﻣﻥ )ﺃﻭﻯ ﺇﻟﻳﻪ( ﺍﻟﺫﻱ ﻳﺩﻝ ﻋﻠﻰ‬
‫ﺍﻟﺗﺟﻣﻊ‪ ،‬ﻓﻣﻥ ﺟﻌﻠﻬﺎ ﻣﻥ )ﺃﻳﻲ( ﻓﻣﻭﺿﻊ ﺍﻟﻌﻳﻥ ﻋﻧﺩﻩ ﻳﺎء‪ ،‬ﻭﻣﻥ ﺟﻌﻠﻬﺎ ﻣ�ﻥ )ﺃﻭﻯ( ﻓﻣﻭﺿ�ﻊ‬
‫)‪(1‬‬
‫ﺍﻟﻌﻳﻥ ﻋﻧﺩﻩ ﻭﺍﻭ‪.‬‬
‫ﺃﺩﺭﻙ‬
‫ﻅﻬ�ﻭﺭﻩ‪ ،‬ﻓﻣﺗ�ﻰ َ‬
‫َ‬ ‫ﻅ�ﺎﻫﺭ ﻫ�ﻭ ﻣ�ﻼﺯ ٌﻡ ﻟﺷ�ﻲء ﻻ ﻳﻅﻬ�ﺭ‬
‫ٍ‬ ‫ﻭﺣﻘﻳﻘﺔ ﺍﻵﻳ�ﺔ ﺃ ﱠﻧﻬ�ﺎ‪ :‬ﻛ� ﱡﻝ ﺷ�ﻲء‬
‫ﻙ ﺍﻟﻅﺎﻫﺭ ﻣﻧﻬﻣﺎ‪ ،‬ﻋﻠِﻡ ﺃﻧﻪ ﺃﺩﺭﻙ ﺍﻵﺧﺭ ﺍﻟﺫﻱ ﻟﻡ ﻳﺩﺭﻛﻪ ﺑﺫﺍﺗﻪ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺣﻛﻣﻬﻣﺎ ﺳ�ﻭﺍءً‪،‬‬ ‫ﻣُﺩﺭ ٌ‬
‫ﻭﺫﻟﻙ ﻅﺎﻫﺭ ﻓﻲ ﺍﻟﻣﺣﺳﻭﺳﺎﺕ ﻭﺍﻟﻣﻌﻘﻭﻻﺕ‪ ،‬ﻓ َﻣﻥ ﻋﻠِﻡ ﺑﻣﻼﺯﻣﺔ ﺍﻟ َﻌ َﻠ�ﻡ ﻟﻠﻁﺭﻳ�ﻕ ﺍﻟﻣ�ﻧﻬﺞ‪ ،‬ﺛ�ﻡ‬
‫ﺍﻟﻌ َﻠﻡ ‪ -‬ﻋﻠِﻡ ﺃﻧﻪ ﻭﺟﺩ ﺍﻟﻁﺭﻳ�ﻕ‪ ،‬ﻭﻛ�ﺫﺍ ﺇﺫﺍ ﻋﻠ�ﻳﻡ ﺷ�ﻳ ًﺋﺎ ﻣﺻ�ﻧﻭﻋًﺎ ﻋﻠِ�ﻡ ﺃﻧ�ﻪ ﻻ ﺑ� ﱠﺩ ﻟ�ﻪ ﻣ�ﻥ‬
‫ﻭﺟﺩ َ‬
‫ﺻﺎﻧﻊ‪.‬‬
‫)‪(2‬‬

‫)‪(3‬‬
‫ﻭﺍﺧﺗﻠﻑ ﻓﻲ ﻭﺯﻧِﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺧﻠﻳﻝ ﻭﺳﻳﺑﻭﻳﻪ‪َ ) :‬ﻓ َﻌ َﻠ�ﺔ(‪ ،‬ﺑﻔ�ﺗﺢ ﺍﻟﻌ�ﻳﻥ‪ ،‬ﻭﺍﻟﻌ�ﻳﻥ ﻳ�ﺎء ﺃﻭ ﻭﺍﻭٌ ‪،‬‬
‫ﻓﻠﻣﺎ ﺗﺣﺭﻛﺕ ﻭﺍﻧﻔﺗﺢ ﻣﺎ ﻗﺑﻠﻬﺎ ﺃﺑﺩﻟﺕ ﺃﻟ ًﻔﺎ‪.‬‬
‫ً‬
‫ﺗﺎﻣ�ﺔ ﻟﺟ�ﺎءﺕ ِﺁﻳ َﻳ�ﺔ‪،‬‬ ‫ﻠ�ﺔ( ﻭﺍﻟﺫﺍﻫﺑ�ﺔ ﺍﻟ�ﻼﻡ‪ ،‬ﻭﻟ�ﻭ ﺟ�ﺎءﺕ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻔﺭﺍء ﻭﺍﻟﻛﺳﺎﺋﻲ‪ :‬ﻭﺯ ُﻧﻬ�ﺎ ) َﻓﺎﻋِ ٌ‬
‫‪53‬‬
 ‫ﻓﺧﻔﻔﺕ‪ ،‬ﻭﻗﻳﻝ ﺍﻟﺫﺍﻫﺑﺔ ﺍﻟﻌﻳﻥ ﺗﺧﻔﻳ ًﻔﺎ ﺃﻳﺿًﺎ‪.‬‬
‫ﻭﻗﻳﻝ ﻫﻲ ﻋﻠﻰ ﻭﺯﻥ ) َﻓﻌْ َﻠﺔ( ﺑﺳﻛﻭﻥ ﺍﻟﻌﻳﻥ‪ ،‬ﻓﻘﻠﺑﺕ ﺍﻟﻳﺎء ﺃﻟ ًﻔﺎ ﻻﻧﻔﺗﺎﺡ ﻣﺎ ﻗﺑﻠﻬ�ﺎ‪ ،‬ﻭﻫ�ﺫﺍ ﻗﻠ�ﺏ‬
‫ﱞ )‪(4‬‬
‫ﺷﺎﺫ‪.‬‬
‫ﻣﻌﺎﻥ‪ :‬ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻭﺍﻟﺟﻣﺎﻋﺔ‪ ،‬ﻭﺍﻷﻣﺭ ﺍﻟﻌﺟﻳﺏ‪.‬‬
‫ٍ‬ ‫ﻭﺗﻁﻠﻕ ﺍﻵﻳﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺛﻼﺛﺔ‬
‫ﻓﺎﻵﻳﺔ‪ :‬ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ { :‬ﺇﻥ ﺁﻳﺔ ﻣﻠﻛﻪ ﺇﻥ ﻳﺄﺗﻳﻛﻡ ﺍﻟﺗﺎﺑﻭﺕ }‪.‬‬
‫)‪(5‬‬

‫ﻭﺍﻵﻳﺔ ﺍﻷﻣﺭ ﺍﻟﻌﺟﻳﺏ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪َ { :‬ﻭ َﺟ َﻌ ْﻠ َﻧﺎ ﺍﺑ َْﻥ َﻣﺭْ َﻳ َﻡ َﻭﺃ ُ ﱠﻣ ُﻪ ﺁ َﻳ ًﺔ }‪ (6)،‬ﻭﻫ�ﻲ ﺍﻟ�ﻭﻻﺩﺓ ﺩﻭﻥ‬
‫ﺍﻟﻔﺣﻝ‪.‬‬
‫ﻭﺁﻳﺔ ﺍﻟﺭﺟﻝ‪ :‬ﺷﺧﺻُ�ﻪ‪ ،‬ﻭﺗﻘ�ﻭﻝ‪ :‬ﺧ�ﺭﺝ ﺍﻟﻘ�ﻭﻡ ﺑ�ﺂﻳﺗﻬﻡ‪ ،‬ﺃﻱ‪ :‬ﺑﺟﻣ�ﺎﻋﺗﻬﻡ‪ ،‬ﻭﻣﻧ�ﻪ ﺁﻳ�ﺔ ﺍﻟﻘ�ﺭﺁﻥ؛‬
‫)‪(7‬‬
‫ﻷ ﱠﻧﻬﺎ ﺟﻣﺎﻋ ُﺔ ﺍﻟﺣﺭﻭﻑ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﻣﻧﻅﻭﺭ‪ (8):‬ﻭﺍﻵﻳﺔ ﻣﻥ ﺍﻟﺗﻧﺯﻳﻝ‪ ،‬ﻭﻣﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﺯﻳﺯ‪ ،‬ﻗﺎﻝ ﺃﺑﻭ ﺑﻛ�ﺭ‪ :‬ﺳ�ﻣﻳﺕ‬
‫ﻛﻼﻡ‪.‬‬
‫ٍ‬ ‫ﻛﻼﻡ ﻣﻥ‬
‫ٍ‬ ‫ﺍﻵﻳﺔ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺁﻳﺔ؛ ﻷ ﱠﻧﻬﺎ ﻋﻼﻣﺔ ﻻﻧﻘﻁﺎﻉ‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺳﻣﻳﺕ ﺍﻵﻳﺔ ﺁﻳﺔ ﻷ ﱠﻧﻬﺎ ﺟﻣﺎﻋﺔ ﻣﻥ ﺣﺭﻭﻑ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻥ ﺣﻣﺯﺓ‪ :‬ﺍﻵﻳﺔ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻛﺄ ﱠﻧﻬﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺗﻲ ﻳُﻔﺿﻰ ﻣﻧﻬﺎ ﺇﻟ�ﻰ ﻏﻳﺭﻫ�ﺎ‪ ،‬ﻛ�ﺄﻋﻼﻡ‬
‫ﺍﻟﻁﺭﻳﻕ ﺍﻟﻣﻧﺻﻭﺑﺔ ﻟﻠﻬﺩﺍﻳﺔ‪.‬‬
‫)‪(9‬‬

‫ﻭﻗﻳﻝ‪ :‬ﺳﻣﻳﺕ ﺁﻳﺔ ﻷ ﱠﻧﻬﺎ ﻋﻼﻣﺔ ﻋﻠﻰ ﺻﺩﻕ ﻣﻥ ﺃﺗﻰ ِﺑﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﻋﺟﺯ ﺍﻟﻣﺗﺣﺩﻯ ِﺑﻬﺎ‪.‬‬
‫)‪(10‬‬
‫ﻭﻗﻳﻝ‪ :‬ﻷ ﱠﻧﻬﺎ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﻧﻘﻁﺎﻉ ﻣﺎ ﻗﺑﻠﻬﺎ ﻣﻥ ﺍﻟﻛﻼﻡ ﻣﻧﻬﺎ‪ ،‬ﻭﺍﻧﻘﻁﺎﻋﻬﺎ ِﻣﻣﱠﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫اﺻﻄﻼﺣﺎ‬
‫ً‬ ‫اﻵﻳﺔ‬
‫ﻗﺎﻝ ﺍﻟﺗﻬﺎﻧﻭﻱ)‪ (11‬ﻧﻘﻼً ﻋﻥ ﺟﺎﻣﻊ ﺍﻟﺭﻣﻭﺯ‪ … :‬ﻭﺷﺭﻋًﺎ‪ :‬ﻣﺎ ﺗﺑ�ﻳﱠﻥ ﺃﻭﻟ�ﻪ ﻭﺁﺧ�ﺭﻩ ﺗﻭﻗﻳ ًﻔ�ﺎ ﻣ�ﻥ‬
‫ﻁﺎﺋﻔﺔ ﻣﻥ ﻛﻼﻣﻪ ﺗﻌﺎﻟﻰ ﺑﻼ ﺍﺳﻡ‪.‬‬
‫)‪(12‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻗﻭﻟﻪ‪ :‬ﺑﻼ ﺍﺳﻡ ﺍﺣﺗﺭﺍﺯ ﻋﻥ ﺍﻟﺳﻭﺭﺓ … ﻭﻫﺫﺍ ﺍﻟﺗﻌﺭﻳﻑ ﺃﺻﺢ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﺟﻌﺑ��ﺭﻱ‪ (13):‬ﺣ � ﱡﺩ ﺍﻵﻳ��ﺔ ﻗ��ﺭﺁﻥ ﻣﺭﻛ��ﺏ ﻣ��ﻥ ﺟﻣ��ﻝ‪ ،‬ﻭﻟ��ﻭ ﺗﻘ��ﺩﻳﺭً ﺍ‪ ،‬ﺫﻭ ﻣﺑ��ﺩﺃ ﻭﻣﻘﻁ��ﻊ‪،‬‬
‫ﻣﻧﺩﺭﺝ ﻓﻲ ﺳﻭﺭﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﻏﻳﺭﻩ‪ :‬ﺍﻵﻳﺔ ﻁﺎﺋﻔﺔ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻣﻧﻘﻁﻌﺔ ﻋﻣﺎ ﻗﺑﻠﻬﺎ ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫ﻭﻗﻳﻝ‪ :‬ﻫﻲ ﺍﻟﻭﺍﺣﺩﺓ ﻣﻥ ﺍﻟﻣﻌﺩﻭﺩﺍﺕ ﻓﻲ ﺍﻟﺳﻭﺭ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺿﻬﻡ‪ :‬ﺍﻵﻳﺔ ﻁﺎﺋﻔﺔ ﻣﻥ ﺣﺭﻭﻑ ﺍﻟﻘﺭﺁﻥ ﻋُﻠﻡ ﺑﺎﻟﺗﻭﻗﻳﻑ ﺍﻧﻘﻁﺎﻋﻬﺎ ﻣﻌﻧﻰ ﻋﻥ ﺍﻟﻛ�ﻼﻡ‬

‫‪54‬‬
‫ﺍﻟﺫﻱ ﺑﻌﺩﻫﺎ ﻓﻲ ﺃﻭﻝ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﻋ�ﻥ ﺍﻟﻛ�ﻼﻡ ﺍﻟ�ﺫﻱ ﻗﺑﻠﻬ�ﺎ ﻓ�ﻲ ﺁﺧ�ﺭ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﻋﻣ�ﺎ ﻗﺑﻠﻬ�ﺎ ﻭﻣ�ﺎ‬
‫ﻭﺑﻬ�ﺫﺍ ﺍﻟﻘﻳ�ﺩ ﺧﺭﺟ�ﺕ ﺍﻟﺳ�ﻭﺭﺓ؛ ﻷ ﱠﻧﻬ�ﺎ‬
‫ﺑﻌﺩﻫﺎ ﻓﻲ ﻏﻳﺭﻫﺎ‪ ،‬ﻏﻳ�ﺭ ﻣﺷ�ﺗﻣﻝ ﻋﻠ�ﻰ ﻣﺛ�ﻝ ﺫﻟ�ﻙ‪ِ ،‬‬
‫)‪(14‬‬

‫ﺗﺷﺗﻣﻝ ﻋﻠﻰ ﺁﻳﺎﺕ‪ ،‬ﻭﺍﻵﻳﺔ ﻻ ﺗﺷﺗﻣﻝ ﻋﻠﻰ ﺁﻳﺔ ﺃﺻﻼً‪.‬‬

‫)‪(15‬‬

‫ﻭﺍﻟﺻﺣﻳﺢ ﺃﻥ ﺍﻵﻳﺔ ﺇ ﱠﻧﻣﺎ ُﺗﻌﻠﻡ ﺑﺗﻭﻗﻳﻑ ﻣﻥ ﺍﻟﺷﺎﺭﻉ‪ ،‬ﻛﻣﻌﺭﻓﺔ ﺍﻟﺳﻭﺭ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺯﻣﺧﺷ�ﺭﻱ‪ :‬ﺍﻵﻳ�ﺎﺕ ﻋﻠ�ﻡ ﺗ�ﻭﻗﻳﻔﻲ‪ ،‬ﻻ ﻣﺟ�ﺎﻝ ﻟﻠﻘﻳ�ﺎﺱ ﻓﻳ�ﻪ‪ ،‬ﻭﻟ�ﺫﻟﻙ ﻋ�ﺩﻭﺍ { ﺍﻟ�ﻡ } ﺁﻳ�ﺔ‬
‫)‪(16‬‬
‫ﺣﻳﺙ ﻭﻗﻌﺕ‪ ،‬ﻭﻟﻡ ﻳﻌﺩﻭﺍ { ﺍﻟﻣﺭ } …‬
‫اﻟﺴﻮرة ﻟﻐﺔً‬
‫ﺍﻟﺳﻭﺭﺓ ﻭﺍﺣﺩﺓ ﺳ َُﻭﺭ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻫﻲ ﺇﻣﺎ ﺃﻥ ﺗﻛﻭﻥ ﻣﻥ ) ﺍﻟﺳﺅﺭ (‪ ،‬ﻭﻫﻭ ﻣﺎ ﺑﻘ�ﻲ ﻓ�ﻲ ﺍﻹﻧ�ﺎء‬
‫ﻣﻥ ﺍﻟﺷﺭﺍﺏ‪ ،‬ﺑﺈﺑﺩﺍﻝ ﺍﻟﻬﻣﺯﺓ ً‬
‫ﻭﺍﻭﺍ‪ ،‬ﻭﺗﻛﻭﻥ ﺳﻣﻳﺕ ﺳﻭﺭﺓ ﻷﻧﻬﺎ ﻗﻁﻌﺔ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫)‪(17‬‬
‫ﺃﻭ ﻣﻥ )ﺍﻟﺳﱡﻭﺭ(‪ ،‬ﻭﻫﻭ ﺣﺎﺋﻁ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﺫﻱ ﻳﺣﻳﻁ ﺑﺎﻟﺑﻳﻭﺕ‪ ،‬ﻗﺎﻝ ﺟﺭﻳﺭ‪:‬‬
‫ﺳُﻭ ُﺭ ﺍﻟﻣﺩﻳﻧ ِﺔ ْ‬
‫ﻭﺍﻟﺟﺑﺎ ُﻝ ﺍﻟﺧ ﱠﺷ ُﻊ‬ ‫ﺗﻭﺍﺿ َﻌ ْ‬
‫ﺕ‬ ‫َ‬ ‫ﻳﺭ‬ ‫َﻟﻣﺎ ﺃﺗﻰ ﺧﺑ ُﺭ ﱡ‬
‫ﺍﻟﺯ َﺑ ِ‬
‫ﻭﺗﻛﻭﻥ ﺳﻣﻳﺕ ﺳﻭﺭﺓ ﻹﺣﺎﻁﺗﻬﺎ ﺑﺂﻳﺎﺗِﻬﺎ‪ ،‬ﻭﺍﺟﺗﻣﺎﻋﻬﺎ ﻛﺎﺟﺗﻣﺎﻉ ﺍﻟﺑﻳﻭﺕ ﺑﺎﻟﺳﱡﻭﺭ‪.‬‬
‫)‪(18‬‬
‫ﺃﻭ ﻣﻥ ﺍﻟﺳﻭﺭﺓ ِﺑﻣﻌﻧﻰ ﺍﻟﻣﻧﺯﻟﺔ ﺍﻟﺭﻓﻳﻌﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻧﺎﺑﻐﺔ‪:‬‬
‫ﺗﺭﻯ ُﻛ ﱠﻝ َﻣ ْﻠﻙٍ ﺩﻭ َﻧﻬﺎ ﻳﺗﺫﺑْﺫﺏُ‬ ‫ﻁﺎﻙ ﺳُـﻭﺭ ًﺓ‬ ‫ﺃ َﻟ ْﻡ َﺗ َﺭ ﺃﻥﱠ َ‬
‫ﷲ ﺃﻋْ َ‬
‫ﻭﺗﻛﻭﻥ ُﺳﻣﱢﻳﺕ ﺑﺫﻟﻙ ﻻﺭﺗﻔﺎﻋﻬﺎ؛ ﻷ ﱠﻧﻬﺎ ﻛﻼﻡ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﺃﻭ ﻣﻥ ﺍﻟﺳﻭﺭﺓ ﻣﻥ ﺍﻟﺑﻧﺎء‪ ،‬ﻭﻫﻲ ﻣﺎ ﺣﺳُﻥ ﻭﻁ�ﺎﻝ ﻣﻧ�ﻪ‪ ،‬ﺃﻭ ﻛ� ﱡﻝ ﻣﻧﺯﻟ�ﺔ ﻣ�ﻥ ﺍﻟﺑﻧ�ﺎء‪ ،‬ﻭﺗﻛ�ﻭﻥ‬
‫ٌ‬
‫ﻣﻘﻁﻭﻋﺔ ﻋﻥ ﺍﻷﺧﺭﻯ‪.‬‬ ‫ٌ‬
‫ﻣﻧﺯﻟﺔ ﺑﻌﺩ ﻣﻧﺯﻟﺔٍ‪،‬‬ ‫ﺳﻣﻳﺕ ﺳﻭﺭﺓ ﻻﺭﺗﻔﺎﻉ ﻗﺩﺭﻫﺎ‪ ،‬ﺃﻭ ﻷ ﱠﻧﻬﺎ‬
‫ﺗﺳ ﱠﻭﺭﺕ ﺍﻟﺣﺎﺋﻁ‪ ،‬ﺇﺫﺍ ﻋﻠﻭﺗﻪ‪ ،‬ﻭﻣﻧﻪ ﻗﻭﻟ�ﻪ ﺗﻌ�ﺎﻟﻰ‪:‬‬
‫ﺃﻭ ﻣﻥ ﺍﻟﺗﺳﻭﺭ‪ ،‬ﺑﻣﻌﻧﻰ‪ :‬ﺍﻟﺗﺻﺎﻋﺩ‪ ،‬ﻳﻘﺎﻝ‪َ :‬‬
‫)‪(20‬‬
‫ﺍﻟﻣﺣﺭﺍﺏ }‪(19)،‬ﻓﺗﻛﻭﻥ ﺳﻣﻳﺕ ﺳﻭﺭﺓ ﻟﺗﺭﻛﻳﺏ ﺑﻌﺿﻬﺎ ﻋﻠﻰ ﺑﻌﺽ‪.‬‬‫َ‬ ‫{ ﺇﺫ َﺗ َﺳ ﱠﻭﺭﻭﺍ‬

‫اﺻﻄﻼﺣﺎ‬
‫ً‬ ‫اﻟﺴﻮرة‬
‫ﻗﺎﻝ ﺍﻟﺟﻌﺑﺭﻱ‪ :‬ﺍﻟﺳﻭﺭﺓ ﺑﻌ�ﺽ ﻗ�ﺭﺁﻥ ﻳﺷ�ﺗﻣﻝ ﻋﻠ�ﻰ ﺁﻱٍ‪ ،‬ﺫﻭ ﻓﺎﺗﺣ�ﺔ ﻭﺧﺎﺗﻣ�ﺔ‪ ،‬ﻭﺃﻗﻠﻬ�ﺎ ﺛ�ﻼﺙ‬
‫)‪(21‬‬
‫ﺁﻳﺎﺕ‪.‬‬
‫ﻭﻗﻳﻝ‪ :‬ﺍﻟﺳﻭﺭﺓ ﺍﻟﻁﺎﺋﻔﺔ ﺍﻟﻣﺗﺭﺟﻣﺔ ﺗﻭﻗﻳ ًﻔﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻁﺎﺋﻔﺔ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻣﺳ�ﻣﺎﺓ ﺑﺎﺳ�ﻡ ﺧ�ﺎﺹﱟ ‪،‬‬

‫‪55‬‬
 ‫)‪(22‬‬
‫ﺑﺗﻭﻗﻳ ٍ‬
‫ﻑ ﻣﻥ ﺍﻟﻧﺑﻲ ‪.‬ـ‬
‫ﻭﻗﻳﻝ‪ :‬ﺍﻟﺳﻭﺭﺓ ﺑﻌﺽ ﻛﻼﻡ ﻣﻧﺯﻝ ﻣﺑﻳﻥ ﺃﻭﻟﻪ ﻭﺁﺧﺭﻩ‪ ،‬ﺇﻋﻼﻣً�ﺎ ﻣ�ﻥ ﺍﻟﺷ�ﺎﺭﻉ‪ ،‬ﻗﺭﺁ ًﻧ�ﺎ ﻛ�ﺎﻥ ﺃﻭ‬
‫)‪(24)(23‬‬
‫‪4TP‬‬ ‫ﻏﻳﺭﻩ‪ ،‬ﺑﺩﻟﻳﻝ ﻣﺎ ﻳﻘﺎﻝ ﺳﻭﺭﺓ ﺍﻟﺯﺑﻭﺭ ﻭﺳﻭﺭﺓ ﺍﻹﻧﺟﻳﻝ‪.‬‬
‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬ﺗﺮﺗﻴﺐ اﻵﻳﺎت‬
‫ﻛ��ﺎﻥ ﺟﺑﺭﻳ��ﻝ ‪ ‬ﻳﻧ��ﺯﻝ ﺑﺎﻵﻳ��ﺎﺕ ﻋﻠ��ﻰ ﺭﺳ��ﻭﻝ ﷲ ‪ ، ‬ﻭﻳﺭﺷ��ﺩﻩ ﺇﻟ��ﻰ ﺍﻟﺳ��ﻭﺭﺓ ﺍﻟﺗ��ﻲ ﻫ��ﻲ‬
‫ﻣﻧﻬﺎ‪ ،‬ﻭﻳﺭﺷﺩﻩ ﺃﻳﺿًﺎ ﺇﻟﻰ ﻣﻭﺿﻌﻬﺎ ﻣﻥ ﺗﻠﻙ ﺍﻟﺳﻭﺭﺓ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﺑﻌﺩ ﺫﻟﻙ ﻳﺄﻣﺭ ﻛﺗﺑﺔ ﺍﻟﻭﺣﻲ ﺑﻛﺗﺎﺑﺗﻬﺎ‪ ،‬ﻭﺇﺩﺭﺍﺟﻬﺎ ﻓﻲ ﺍﻟﻣﻭﺿﻊ ﺍﻟ�ﺫﻱ ﺃﺭﺷ�ﺩﻩ‬
‫ﺇﻟﻳﻪ ﺟﺑﺭﻳﻝ ‪.‬‬
‫ﺻ ِ�ﺭﻩِ‪،‬‬ ‫ﺹ ِﺑ َﺑ َ‬ ‫�ﺧ َ‬ ‫ﷲ ‪َ ‬ﺟﺎﻟِﺳً�ﺎ ﺇِ ْﺫ َﺷ َ‬ ‫ُﻭﻝ ِ‬ ‫ﺕ ﻋِ ْﻧ َﺩ َﺭﺳ ِ‬ ‫ﺹ)‪َ (25‬ﻗﺎ َﻝ‪ُ :‬ﻛ ْﻧ ُ‬ ‫ْﻥ ﺃَ ِﺑﻲ ْﺍﻟ َﻌﺎ ِ‬‫ﺎﻥ ﺑ ِ‬ ‫َﻋﻥْ ﻋ ُْﺛ َﻣ َ‬
‫ﺻ ِﺭﻩِ‪َ ،‬ﻓ َﻘﺎ َﻝ‪ :‬ﺃَ َﺗﺎﻧِﻲ ِﺟﺑ ِْﺭﻳ ُﻝ ‪‬‬ ‫ﺹ ِﺑ َﺑ َ‬ ‫ﺽ‪َ ،‬ﻗﺎ َﻝ‪ُ :‬ﺛ ﱠﻡ َﺷ َﺧ َ‬ ‫ﺻ ﱠﻭ َﺑ ُﻪ َﺣ ﱠﺗﻰ َﻛﺎﺩَ ﺃَﻥْ ﻳ ُْﻠ ِﺯ َﻗ ُﻪ ِﺑﺎﻷَﺭْ ِ‬ ‫ُﺛ ﱠﻡ َ‬
‫ﷲ َﻳ��ﺄْ ُﻣ ُﺭ ِﺑ ْﺎﻟ َﻌ� ْ�ﺩ ِﻝ‬ ‫�ﻭﺭ ِﺓ‪ {:‬ﺇِﻥﱠ َ‬ ‫‪َ ،‬ﻓ��ﺄ َ َﻣ َﺭﻧِﻲ ﺃَﻥْ ﺃَ َ‬
‫ﺿ� َ�ﻊ َﻫ � ِﺫ ِﻩ ﺍﻵ َﻳ � َﺔ ِﺑ َﻬ� َ�ﺫﺍ ْﺍﻟ َﻣ ْﻭﺿِ � ِ�ﻊ ِﻣ��ﻥْ َﻫ � ِﺫ ِﻩ ﺍﻟ ﱡﺳ� َ‬
‫ﻭﻥ‬ ‫ﺎﻥ َﻭﺇِﻳ َﺗﺎ ِء ﺫِﻱ ْﺍﻟﻘُﺭْ َﺑﻰ َﻭ َﻳ ْﻧ َﻬﻰ َﻋ ِﻥ ْﺍﻟ َﻔﺣْ َﺷﺎ ِء َﻭ ْﺍﻟ ُﻣ ْﻧ َﻛﺭ َﻭ ْﺍﻟ َﺑ ْﻐﻲ َﻳﻌ ُ‬
‫ِﻅ ُﻛ ْﻡ َﻟ َﻌﻠﱠ ُﻛ� ْﻡ َﺗ َ�ﺫ ﱠﻛ ُﺭ َ‬ ‫ﺍﻹﺣْ َﺳ ِ‬
‫ِ‬ ‫ِ‬ ‫َﻭ ِ‬
‫)‪(26‬‬
‫}‪.‬‬
‫ﺍﻟﺯ َﻣ�ﺎﻥُ َﻭﻫ َُ�ﻭ ُﻳ ْﻧ َ�ﺯ ُﻝ‬ ‫ﷲ ‪ِ ‬ﻣﻣﱠ�ﺎ َﻳ�ﺄْﺗِﻲ َﻋ َﻠﻳْ� ِﻪ ﱠ‬ ‫�ﺎﻥ َﺭﺳُ�ﻭ ُﻝ ِ‬ ‫ﺎﻥ ﺑﻥ ﻋ ﱠﻔﺎﻥ ‪َ ‬ﻗ�ﺎ َﻝ‪َ :‬ﻛ َ‬ ‫ﻭ َﻋ ِﻥ ﻋ ُْﺛ َﻣ َ‬
‫ﺽ َﻣﻥْ َﻳ ْﻛ ُﺗﺏُ َﻟ ُﻪ َﻓ َﻳﻘُ�ﻭ ُﻝ‪:‬‬ ‫ﺎﻥ ﺇِ َﺫﺍ ﺃ ُ ْﻧ ِﺯ َﻝ َﻋ َﻠ ْﻳ ِﻪ ﺍﻟ ﱠﺷﻲْ ُء ﺩَ َﻋﺎ َﺑﻌْ َ‬ ‫ﺕ ْﺍﻟ َﻌ َﺩﺩِ‪َ ،‬ﻓ َﻛ َ‬ ‫َﻋ َﻠ ْﻳ ِﻪ ﻣ َِﻥ ﺍﻟﺳ َﱡﻭ ِﺭ َﺫ َﻭﺍ ِ‬
‫ﺿ�ﻌُﻭﺍ‬ ‫�ﺎﺕ َﻗ�ﺎ َﻝ‪َ :‬‬ ‫ﱡﻭﺭ ِﺓ ﺍﻟﱠﺗِﻲ ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ َﻛ� َﺫﺍ َﻭ َﻛ َ�ﺫﺍ‪َ ،‬ﻭﺇِ َﺫﺍ ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬
‫�ﺕ َﻋ َﻠﻳْ� ِﻪ ﺍﻵ َﻳ ُ‬ ‫ﺿﻌُﻭﺍ َﻫ ِﺫ ِﻩ ﻓِﻲ ﺍﻟﺳ َ‬ ‫َ‬
‫ﺿﻌُﻭﺍ َﻫ� ِﺫ ِﻩ‬ ‫ﺕ َﻋ َﻠ ْﻳ ِﻪ ﺍﻵ َﻳ ُﺔ َﻗﺎ َﻝ‪َ :‬‬ ‫ﱡﻭﺭ ِﺓ ﺍﻟﱠﺗِﻲ ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ َﻛ َﺫﺍ َﻭ َﻛ َﺫﺍ‪َ ،‬ﻭﺇِ َﺫﺍ ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬
‫ﺕ ﻓِﻲ ﺍﻟﺳ َ‬ ‫َﻫ ِﺫ ِﻩ ﺍﻵ َﻳﺎ ِ‬
‫َ )‪(27‬‬
‫ﱡﻭﺭ ِﺓ ﺍﻟﱠﺗِﻲ ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ َﻛ َﺫﺍ َﻭ َﻛﺫﺍ‪.‬‬
‫ﺍﻵ َﻳ َﺔ ﻓِﻲ ﺍﻟﺳ َ‬
‫ﻭﻗﺩ ُﺟﻣِﻊ ﺍﻟﻘﺭﺁﻥ ﻛﻠﱡﻪ ﻣﻥ ﻫﺫﺍ ﺍﻟﻭﺟﻪ )ﻭﺟﻪ ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ( ﻓﻲ ﺯﻣﻥ ﺍﻟﻧﺑﻲ ‪:‬‬
‫ﷲ ‪ُ ‬ﻧ َﺅﻟﱢﻑُ ْﺍﻟﻘُﺭْ َ‬
‫ﺁﻥ ﻣ َِﻥ ﺍﻟﺭﱢ َﻗ ِ‬
‫ﺎﻉ‪.‬‬ ‫ُﻭﻝ ِ‬ ‫ْﻥ َﺛ ِﺎﺑ ٍ‬
‫ﺕ َﻗﺎ َﻝ‪ُ :‬ﻛ ﱠﻧﺎ ﻋِ ْﻧﺩَ َﺭﺳ ِ‬ ‫ﻓ َﻌﻥْ َﺯ ْﻳ ِﺩ ﺑ ِ‬
‫)‪(28‬‬

‫ﻗﺎﻝ ﺍﻟﺑﻳﻬﻘﻲ‪ :‬ﻭﻫﺫﺍ ﻳﺷﺑﻪ ﺃﻥ ﻳﻛﻭﻥ ﺃﺭﺍﺩ ﺑﻪ ﺗ�ﺄﻟﻳﻑ ﻣ�ﺎ ﻧ�ﺯﻝ ﻣ�ﻥ ﺍﻟﻛﺗ�ﺎﺏ‪ :‬ﺍﻵﻳ�ﺎﺕ ﺍﻟﻣﺗﻔﺭﻗ�ﺔ‬
‫)‪(29‬‬
‫ﻓﻲ ﺳﻭﺭﻫﺎ‪ ،‬ﻭﺟﻣﻌﻬﺎ ﻓﻳﻬﺎ ﺑﺈﺷﺎﺭﺓ ﺍﻟﻧﺑﻲ ‪. ‬ـ‬
‫�ﺽ‪ ،‬ﻭﺗﻌﻘﻳ��ﺏ‬
‫�ﺎﺭﺱ‪ … :‬ﻭﺃﻣ��ﺎ ﺍﻟﺟﻣ��ﻊ ﺍﻵﺧ��ﺭ‪ ،‬ﻓﺿ � ﱡﻡ ﺍﻵﻱ ﺑﻌﺿ��ﻬﺎ ﺇﻟ��ﻰ ﺑﻌ� ٍ‬
‫ﻭﻗ��ﺎﻝ ﺍﺑ��ﻥ ﻓ� ٍ‬
‫ﺍﻟﻘﺻﺔ ﺑﺎﻟﻘﺻ�ﺔ‪ ،‬ﻓ�ﺫﻟﻙ ﺷ�ﻲ ٌء ﺗ�ﻭﻻﱠﻩ ﺭﺳ�ﻭﻝ ﷲ ‪ ، ‬ﻛﻣ�ﺎ ﺃﺧﺑ�ﺭ ﺑ�ﻪ ﺟﺑﺭﻳ�ﻝ ﻋ�ﻥ ﺃﻣ�ﺭ ﺭﺑ�ﻪ‬
‫)‪(30‬‬
‫‪.‬ـ‬

‫‪56‬‬
 ‫ﻣﺴﺄﻟﺔ‪ :‬ﺗﺮﺗﻴﺐ اﻵﻳﺎت ﻓﻲ اﻟﺴﻮرة ﺗﻮﻗﻴﻔﻲ‬
‫ﺍﻧﻌﻘﺩ ﺍﻹﺟﻣﺎﻉ ﻋﻠ�ﻰ ﺃﻥ ﺗﺭﺗﻳ�ﺏ ﺍﻵﻳ�ﺎﺕ ﻓ�ﻲ ﺍﻟﺳ�ﻭﺭﺓ ﻛ�ﺎﻥ ﺑﺗﻭﻗﻳ�ﻑ ﻣ�ﻥ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻋ�ﻥ ﷲ‬
‫)‪(31‬‬
‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻧﻪ ﻻ َﻣﺟﺎﻝ ﻟﻠﺭﺃﻱ ﻭﺍﻻﺟﺗﻬﺎﺩ ﻓﻳﻪ‪ ،‬ﻭﻟﻡ ﻳُﻌْ َﻠﻡ ﻓﻲ ﺫﻟﻙ ﻣُﺧﺎﻟﻑٌ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﺍﻹﺟﻣﺎﻉ ﻭﺍﻟﻧﺻﻭﺹ ﺍﻟﻣﺗﺭﺍﺩﻓﺔ ﻋﻠﻰ ﺃﻥ ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ ﺗ�ﻭﻗﻳﻔﻲ‪ ،‬ﻻ ﺷ�ﺑﻬﺔ‬
‫ﻓﻲ ﺫﻟﻙ‪ ،‬ﺃﻣﺎ ﺍﻹﺟﻣﺎﻉ‪ ،‬ﻓﻧﻘﻠﻪ ﻏﻳ�ﺭ ﻭﺍﺣ�ﺩ‪ ،‬ﻣ�ﻧﻬﻡ ﺍﻟﺯﺭﻛﺷ�ﻲ ﻓ�ﻲ ﺍﻟﺑﺭﻫ�ﺎﻥ‪ ،‬ﻭﺃﺑ�ﻭ ﺟﻌﻔ�ﺭ ﺑ�ﻥ‬
‫ﺍﻟﺯﺑﻳﺭ)‪ (32‬ﻓﻲ ﻣﻧﺎﺳﺑﺎﺗﻪ‪ ،‬ﻭﻋﺑﺎﺭﺗ�ﻪ‪ :‬ﺗﺭﺗﻳ�ﺏ ﺍﻵﻳ�ﺎﺕ ﻓ�ﻲ ﺳ�ﻭﺭﻫﺎ ﻭﺍﻗ�ﻊ ﺑﺗﻭﻗﻳﻔ�ﻪ ‪ ‬ﻭﺃﻣ�ﺭﻩ‪،‬‬
‫)‪(33‬‬
‫ﻣﻥ ﻏﻳﺭ ﺧﻼﻑ ﻓﻲ ﻫﺫﺍ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ .‬ﺍﻫـ‪.‬‬
‫ﻗﺎﻝ ﻣﻛﻲ)‪ (34‬ﻭﻏﻳﺭﻩ‪ :‬ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ ﻓﻲ ﺍﻟﺳﻭﺭ ﻫﻭ ﻣﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﻟﻣﺎ ﻟﻡ ﻳﺄﻣﺭ ﺑﺫﻟﻙ ﻓ�ﻲ‬
‫ﺃﻭﻝ ﺑﺭﺍءﺓ ﺗﺭﻛﺕ ﺑﻼ ﺑﺳﻣﻠﺔ‪.‬‬
‫ﻭﻗ��ﺎﻝ ﺍﻟﻘﺎﺿ��ﻲ ﺃﺑ��ﻭ ﺑﻛ��ﺭ ﺍﻟﺑ��ﺎﻗﻼﻧﻲ‪ :‬ﺗﺭﺗﻳ��ﺏ ﺍﻵﻳ��ﺎﺕ ﺃﻣ��ﺭ ﻭﺍﺟ��ﺏٌ ‪ ،‬ﻭﺣﻛ��ﻡ ﻻﺯ ٌﻡ‪ ،‬ﻓﻘ��ﺩ ﻛ��ﺎﻥ‬
‫)‪(35‬‬
‫ﺟﺑﺭﻳﻝ ﻳﻘﻭﻝ‪ :‬ﺿﻌﻭﺍ ﺁﻳﺔ ﻛﺫﺍ ﻓﻲ ﻣﻭﺿﻊ ﻛﺫﺍ‪.‬‬
‫ﻭﻗ��ﺎﻝ ﻓ��ﻲ ﺍﻻﻧﺗﺻ��ﺎﺭ‪ :‬ﺍﻟ��ﺫﻱ ﻧ��ﺫﻫﺏ ﺇﻟﻳ��ﻪ ﺃﻥ ﺟﻣﻳ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟ��ﺫﻳﻥ ﺃﻧﺯﻟ��ﻪ ﷲ ﻭﺃﻣ��ﺭ ﺑﺈﺛﺑ��ﺎﺕ‬
‫ﺭﺳ��ﻣﻪ‪ ،‬ﻭﻟ��ﻡ ﻳﻧﺳ��ﺧﻪ‪ ،‬ﻭﻻ ﺭﻓ��ﻊ ﺗﻼﻭﺗ��ﻪ ﺑﻌ��ﺩ ﻧﺯﻭﻟ��ﻪ ﻫ��ﻭ ﺍﻟ��ﺫﻱ ﺑ��ﻳﻥ ﺍﻟ��ﺩﻓﺗﻳﻥ‪ ،‬ﺍﻟ��ﺫﻱ ﺣ��ﻭﺍﻩ‬
‫ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ ‪ ، ‬ﻭﺃﻧﻪ ﻟﻡ ﻳﻧﻘﺹ ﻣﻧ�ﻪ ﺷ�ﻲء ﻭﻻ ﺯﻳ�ﺩ ﻓﻳ�ﻪ ﺷ�ﻲء‪ ،‬ﻭﺃﻥ ﺗﺭﺗﻳﺑ�ﻪ ﻭﻧﻅﻣ�ﻪ‬
‫ﺛﺎﺑ� ٌ‬
‫�ﺕ ﻋﻠ��ﻰ ﻣ��ﺎ ﻧﻅﻣ��ﻪ ﷲ ﺗﻌ��ﺎﻟﻰ‪ ،‬ﻭﺭﺗ��ﺏ ﻋﻠﻳ��ﻪ ﺭﺳ��ﻭﻟﻪ ﻣ��ﻥ ﺁﻱ ﺍﻟﺳ��ﻭﺭ‪ ،‬ﻟ��ﻡ ﻳﻘ��ﺩﻡ ﻣ��ﻥ ﺫﻟ��ﻙ‬
‫)‪(36‬‬
‫ﻣﺅﺧﺭ‪ ،‬ﻭﻻ ﺃﺧﺭ ﻣﻧﻪ ﻣﻘﺩﻡ…‬
‫ﻭﻗ��ﺎﻝ ﺃﻳﺿً��ﺎ‪ :‬ﻭﻻ ﺧ��ﻼﻑ ﺃﻥ ﺗﺭﺗﻳ��ﺏ ﺁﻳ��ﺎﺕ ﻛ��ﻝ ﺳ��ﻭﺭﺓ ‪-‬ﻋﻠ��ﻰ ﻣ��ﺎ ﻫ��ﻲ ﻋﻠﻳ��ﻪ ﺍﻵﻥ ﻓ��ﻲ‬
‫)‪(37‬‬
‫ﺍﻟﻣﺻﺣﻑ‪ -‬ﺗﻭﻗﻳﻑ ﻣﻥ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻙ ﻧﻘﻠﺗﻪ ﺍﻷﻣﺔ ﻋﻥ ﻧﺑﻳﻬﺎ ‪.‬ـ‬
‫ﻭﺍﻟﻧﺻﻭﺹ ﺍﻟﺗﻲ ﺗﺩﻝ ﻋﻠﻰ ﺫﻟﻙ ﻛﺛﻳ�ﺭﺓ‪ ،‬ﻣﻧﻬ�ﺎ‪ :‬ﺣ�ﺩﻳﺙ ﻋﺛﻣ�ﺎﻥ ﺑ�ﻥ ﺃﺑ�ﻲ ﺍﻟﻌ�ﺎﺹ‪ ،‬ﻭﺣ�ﺩﻳﺙ‬
‫ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﺣﺩﻳﺙ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺍﻟﺳﺎﺑﻘﺔ ﻗﺭﻳﺑًﺎ‪.‬‬
‫ﻭﻣﻧﻬﺎ ﺍﻷﺣﺎﺩﻳﺙ ﻓﻲ ﺧﻭﺍﺗﻳﻡ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﻓﻣﻧﻬﺎ‪:‬‬
‫�ﺎﺕ ﺍﻷَ َﻭﺍﺧِ� ُﺭ ِﻣ�ﻥْ ﺳ َ‬
‫ُ�ﻭﺭ ِﺓ ْﺍﻟ َﺑ َﻘ َ�ﺭ ِﺓ‬ ‫ﺕ ﺍﻵ َﻳ ُ‬ ‫ﺕ‪َ :‬ﻟﻣﱠﺎ ﺃ ُ ْﻧ ِﺯ َﻟ ِ‬
‫َﻋﻥْ َﻋﺎ ِﺋ َﺷ َﺔ ‪ -‬ﺭﺿﻲ ﷲ ﻋﻧﻬﺎ‪ -‬ﺃَ ﱠﻧ َﻬﺎ َﻗﺎ َﻟ ْ‬
‫)‪(38‬‬
‫ﺎﺭ َﺓ ﻓِﻲ ْﺍﻟ َﺧﻣْ ِﺭ‪.‬‬
‫ﷲ ‪َ ‬ﻓ َﺗﻼﻫُﻥﱠ ﻓِﻲ ْﺍﻟ َﻣﺳْ ِﺟ ِﺩ َﻓ َﺣﺭﱠ َﻡ ﺍﻟ ﱢﺗ َﺟ َ‬ ‫َﺧ َﺭ َﺝ َﺭﺳُﻭ ُﻝ ِ‬
‫ﺕ َﻛ ْﻧ ٍ�ﺯ ِﻣ�ﻥْ‬ ‫ُ�ﻭﺭ ِﺓ ْﺍﻟ َﺑ َﻘ َ�ﺭ ِﺓ ِﻣ�ﻥْ َﺑﻳْ� ِ‬
‫ﻳ�ﺕ َﺧ َ�ﻭﺍﺗِﻳ َﻡ ﺳ َ‬ ‫ﷲ ‪ :‬ﺃُﻋْ ﻁِ ُ‬ ‫ﻭﻋﻥْ ﺃَ ِﺑﻲ َﺫﺭﱟ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ َﺭﺳُﻭ ُﻝ ِ‬ ‫َ‬
‫ﺕ ْﺍﻟ َﻌﺭْ ِ‬
‫ﺵ‪َ ،‬ﻟ ْﻡ ﻳُﻌْ َﻁﻬُﻥﱠ َﻧ ِﺑﻲﱞ َﻗ ْﺑﻠِﻲ‪.‬‬ ‫َﺗﺣْ ِ‬
‫)‪(39‬‬

‫‪57‬‬
‫ْﻥ ﺃُﻋْ ﻁِ ﻳ ُﺗ ُﻬ َﻣﺎ‬
‫ُﻭﺭ َﺓ ْﺍﻟ َﺑ َﻘ َﺭ ِﺓ ِﺑﺂ َﻳ َﺗﻳ ِ‬
‫ﷲ َﺧ َﺗ َﻡ ﺳ َ‬
‫ﷲ ‪َ ‬ﻗﺎ َﻝ‪ :‬ﺇِﻥﱠ َ‬ ‫ْﻥ ُﻧ َﻔﻳ ٍْﺭ ﺃَﻥﱠ َﺭﺳُﻭ َﻝ ِ‬
‫)‪(40‬‬
‫ﻭﻋﻥْ ُﺟ َﺑﻳ ِْﺭ ﺑ ِ‬ ‫َ‬
‫ﺻ���ﻼﺓٌ َﻭﻗُ���ﺭْ ﺁﻥٌ‬ ‫��ﺕ ْﺍﻟ َﻌ���ﺭْ ِ‬
‫ﺵ‪َ ،‬ﻓ َﺗ َﻌﻠﱠ ُﻣ���ﻭﻫُﻥﱠ َﻭ َﻋﻠﱢ ُﻣ���ﻭﻫُﻥﱠ ﻧ َِﺳ���ﺎء ُﻛ ْﻡ َﻓﺈِ ﱠﻧ ُﻬ َﻣ���ﺎ َ‬ ‫��ﺯ ِﻩ ﺍﻟﱠ���ﺫِﻱ َﺗﺣْ � َ‬
‫ِﻣ���ﻥْ َﻛ ْﻧ� ِ‬
‫)‪(41‬‬
‫َﻭ ُﺩ َﻋﺎ ٌء‪.‬‬
‫ﺕ ِﻣ�ﻥْ ﺃَﻭﱠ ِﻝ‬ ‫ﻭﻣﻧﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﻣﺳﻠﻡ َﻋﻥْ ﺃَ ِﺑﻲ ﺍﻟ ﱠﺩﺭْ ﺩَ ﺍ ِء ﺃَﻥﱠ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱠ ‪َ ‬ﻗ�ﺎ َﻝ‪َ :‬ﻣ�ﻥْ َﺣﻔ َ‬
‫ِ�ﻅ َﻋ ْﺷ َ�ﺭ ﺁ َﻳ�ﺎ ٍ‬
‫ُﻭﺭ ِﺓ ْﺍﻟ َﻛﻬْﻑ ُﻋﺻِ َﻡ ﻣ َِﻥ ﺍﻟ ﱠﺩﺟﱠ ِ‬
‫ﺎﻝ‪.‬‬ ‫ﺳ َ‬
‫)‪(42‬‬

‫ﺍﺟﻌْ ُﺗ� ُﻪ ِﻓ��ﻲ‬

‫ﷲ ‪ِ ‬ﻓ��ﻲ َﺷ��ﻲْ ٍء َﻣ��ﺎ َﺭ َ‬ ‫ﺍﺟﻌْ � ُ‬
‫�ﺕ َﺭ ُﺳ��ﻭ َﻝ ِ‬ ‫ﺏ ﺃَ ﱠﻧ� ُﻪ َﻗ��ﺎ َﻝ‪َ :‬ﻣ��ﺎ َﺭ َ‬
‫�ﻥ ْﺍﻟ َﺧ ﱠﻁ��ﺎ ِ‬
‫َﻋ��ﻥْ ُﻋ َﻣ� َ�ﺭ ْﺑ� ِ‬
‫ﺻ ْ�ﺩ ِﺭﻱ َﻓ َﻘ�ﺎ َﻝ‪:‬‬ ‫ْﺍﻟ َﻛﻼ َﻟﺔِ‪َ ،‬ﻭ َﻣﺎ ﺃَ ْﻏ َﻠ َﻅ ﻟِﻲ ﻓِﻲ َﺷﻲْ ٍء َﻣﺎ ﺃَ ْﻏ َﻠ َﻅ ﻟِﻲ ﻓِﻳﻪِ‪َ ،‬ﺣ ﱠﺗﻰ َﻁ َﻌ َﻥ ِﺑﺈِﺻْ َﺑ ِﻌ ِﻪ ﻓِ�ﻲ َ‬
‫ﺻ ْﻳﻑِ ﺍﻟﱠﺗِﻲ ﻓِﻲ ﺁﺧ ِِﺭ ﺳ َ‬
‫ُﻭﺭ ِﺓ ﺍﻟ ﱢﻧ َﺳﺎ ِء‪.‬‬ ‫َﻳﺎ ُﻋ َﻣ ُﺭ ﺃَﻻ َﺗ ْﻛﻔ َ‬
‫ِﻳﻙ ﺁ َﻳ ُﺔ ﺍﻟ ﱠ‬
‫)‪(43‬‬

‫�ﺎﻥ َﻫ� ِﺫ ِﻩ ﺍﻵ َﻳ� ُﺔ ﺍﻟﱠ ِﺗ��ﻲ ِﻓ��ﻲ ْﺍﻟ َﺑ َﻘ� َ�ﺭ ِﺓ { َﻭﺍﻟﱠ�ﺫ َ‬
‫ِﻳﻥ ُﻳ َﺗ َﻭ ﱠﻓ� ْ�ﻭ َﻥ ِﻣ� ْﻧ ُﻛ ْﻡ‬ ‫�ﺕ ﻟِﻌ ُْﺛ َﻣ� َ‬‫ﺍﻟﺯ َﺑ ْﻳ� ِ�ﺭ َﻗ��ﺎ َﻝ‪ :‬ﻗُ ْﻠ� ُ‬
‫�ﻥ ﱡ‬ ‫�ﻥ ﺍ ْﺑ� ِ‬
‫َﻋ� ِ‬
‫�ﺧ ْﺗ َﻬﺎ ﺍﻷ ُ ْﺧ� َ�ﺭﻯ َﻓﻠِ � َﻡ َﺗ ْﻛ ُﺗ ُﺑ َﻬ��ﺎ؟ َﻗ��ﺎ َﻝ‪:‬‬ ‫ﺍﺝ } َﻗ� ْ�ﺩ َﻧ َﺳ� َ‬‫ُﻭﻥ ﺃ ْﺯ َﻭﺍﺟً ��ﺎ } ﺇِ َﻟ��ﻰ َﻗ ْﻭﻟِ � ِﻪ‪َ { :‬ﻏ ْﻳ� َ�ﺭ ﺇِ ْﺧ� َ�ﺭ ٍ‬
‫َﻭ َﻳ � َﺫﺭ َ َ‬
‫)‪(44‬‬
‫َﺗ َﺩ ُﻋ َﻬﺎ‪َ ،‬ﻳﺎ ﺍﺑ َْﻥ ﺃَﺧِﻲ ﻻ ﺃ ُ َﻏ ﱢﻳ ُﺭ َﺷ ْﻳ ًﺋﺎ ِﻣ ْﻧ ُﻪ ِﻣﻥْ َﻣ َﻛﺎ ِﻧ ِﻪ‪.‬‬
‫ﺣﺩﻳﺙ ﺻﺭﻳ ٌﺢ ﻓﻲ ﺃﻥ ﺇﺛﺑﺎﺕ ﻫ�ﺫﻩ ﺍﻵﻳ�ﺔ ﻓ�ﻲ ﻣﻛﺎﻧِﻬ�ﺎ ﻣ�ﻊ ﻧﺳ�ﺧﻬﺎ ﺗ�ﻭﻗﻳﻔﻲ‪ ،‬ﻻ ﻳﺳ�ﺗﻁﻳﻊ‬ ‫ٌ‬ ‫ﻓﻬﺫﺍ‬
‫)‪(45‬‬
‫ﺃ ٌ‬
‫ﺣﺩ ﺃﻥ ﻳﺗﺻﺭﱠ ﻑ ﻓﻳﻪ‪ ،‬ﻷﻧﻪ ﻻ ﻣﺟﺎﻝ ﻟﻠﺭﺃﻱ ﻓﻲ ﻣﺛﻠﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻭﻣﻥ ﺍﻟﻧﺻﻭﺹ ﺍﻟﺩﺍﻟﺔ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﺇﺟﻣ�ﺎﻻً‪ :‬ﻣ�ﺎ ﺛﺑ�ﺕ ﻣ�ﻥ ﻗﺭﺍءﺗ�ﻪ ‪ ‬ﻟﺳ�ﻭﺭ‬
‫)‪(47‬‬
‫ﻋﺩﻳﺩﺓ ﻛﺎﻟﺑﻘﺭﺓ ﻭﺁﻝ ﻋﻣﺭﺍﻥ ﻭﺍﻟﻧﺳﺎء ﻓ�ﻲ ﺣ�ﺩﻳﺙ ﺣﺫﻳﻔ�ﺔ‪ (46)،‬ﻭﺍﻷﻋ�ﺭﺍﻑ ﻓ�ﻲ ﺍﻟﻣﻐ�ﺭﺏ‪،‬‬
‫ﻭﻗﺩ ﺃﻓﻠﺢ ﻓﻲ ﺍﻟﺻﺑﺢ…)‪ (48‬ﺛﻡ ﻗﺎﻝ‪ :‬ﺗ�ﺩﻝ ﻗﺭﺍءﺗ�ﻪ ‪ ‬ﻟﻬ�ﺎ ِﺑﻣﺷ�ﻬﺩ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ﺃﻥ ﺗﺭﺗﻳ�ﺏ‬
‫ﺁﻳﻬﺎ ﺗﻭﻗﻳﻔﻲﱞ ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻟﻳﺭﺗﺑ�ﻭﺍ ﺗﺭﺗﻳﺑً�ﺎ ﺳ�ﻣﻌﻭﺍ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻳﻘ�ﺭﺃ ﻋﻠ�ﻰ ﺧﻼﻓ�ﻪ‪ ،‬ﻓﺑﻠ�ﻎ‬
‫)‪(49‬‬
‫ﺫﻟﻙ ﻣﺑﻠﻎ ﺍﻟﺗﻭﺍﺗﺭ‪.‬‬
‫�ﻥ‬‫ﷲ ْﺑ� ِ‬‫�ﻥ َﻋ ْﺑ � ِﺩ ِ‬ ‫ﻭﻻ َﻳ� ِ�ﺭﺩ ﻋﻠ��ﻰ ﻫ��ﺫﺍ ﺍﻹﺟﻣ��ﺎﻉ ﻣ��ﺎ ﺭﻭﺍﻩ ﺃﺣﻣ��ﺩ ﻭﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ َﻋ��ﻥْ َﻋ ﱠﺑ��ﺎ ِﺩ ْﺑ� ِ‬
‫َ‬
‫ْﻥ ِﻣﻥْ ﺁﺧ ِِﺭ َﺑ َﺭﺍء َﺓ { َﻟ َﻘ ْﺩ َﺟﺎء ُﻛ ْﻡ َﺭﺳُ�ﻭ ٌﻝ‬ ‫ﻳ‬‫ﺗ‬‫َ‬ ‫ﻳ‬
‫َ‬ ‫ﺍﻵ‬ ‫ْﻥ‬‫ﻳ‬‫ﺗ‬‫َ‬ ‫ﺎ‬ ‫ﻬ‬
‫َ‬ ‫ﺑ‬ ‫ﺙ ﺑْﻥُ َﺧ َﺯ َﻣ َﺔ‬ ‫ﺍﻟﺯ َﺑﻳ ِْﺭ َﻗﺎ َﻝ ﺃ َﺗﻰ ْﺍﻟ َﺣ ِ‬
‫ﺎﺭ ُ‬ ‫ﱡ‬
‫)‪(50‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﷲ ﺇِﻻﱠ ﺃَ ﱢﻧ�ﻲ‬ ‫�ﻙ َﻋ َﻠ�ﻰ َﻫ� َﺫﺍ َﻗ�ﺎ َﻝ ﻻ ﺃَ ْﺩ ِﺭﻱ َﻭ ِ‬ ‫ﺏ َﻓ َﻘ�ﺎ َﻝ َﻣ�ﻥْ َﻣ َﻌ َ‬ ‫ْﻥ ْﺍﻟ َﺧ ﱠﻁ�ﺎ ِ‬‫ِﻣﻥْ ﺃَ ْﻧﻔُﺳِ ُﻛ ْﻡ } ﺇِ َﻟﻰ ُﻋ َﻣ َﺭ ﺑ ِ‬
‫ﷲ ‪َ ‬ﻭ َﻭ َﻋ ْﻳ ُﺗ َﻬﺎ َﻭ َﺣﻔ ِْﻅ ُﺗ َﻬﺎ‪َ .‬ﻓ َﻘﺎ َﻝ ُﻋ َﻣ ُﺭ‪َ :‬ﻭﺃَ َﻧ�ﺎ ﺃَ ْﺷ� َﻬ ُﺩ َﻟ َﺳ� ِﻣﻌْ ُﺗ َﻬﺎ ِﻣ�ﻥْ‬ ‫ُﻭﻝ ِ‬‫ﺃَ ْﺷ َﻬ ُﺩ َﻟ َﺳ ِﻣﻌْ ُﺗ َﻬﺎ ِﻣﻥْ َﺭﺳ ِ‬
‫ُ�ﻭﺭ ًﺓ ﻣ َ‬
‫ِ�ﻥ‬ ‫ُﻭﺭ ًﺓ َﻋ َﻠﻰ ﺣِ�ﺩَ ٍﺓ َﻓ�ﺎ ْﻧ ُ‬
‫ﻅﺭُﻭﺍ ﺳ َ‬ ‫ﺕ َﻟ َﺟ َﻌ ْﻠ ُﺗ َﻬﺎ ﺳ َ‬
‫ﺙ ﺁ َﻳﺎ ٍ‬ ‫ﷲ ‪ُ ،‬ﺛ ﱠﻡ َﻗﺎ َﻝ َﻟ ْﻭ َﻛﺎ َﻧ ْ‬
‫ﺕ َﺛﻼَ َ‬ ‫ُﻭﻝ ِ‬
‫َﺭﺳ ِ‬
‫ﺿﻌْ ُﺗ َﻬﺎ ﻓِﻲ ﺁﺧ ِِﺭ َﺑ َﺭﺍء َﺓ‪.‬‬
‫ﺿﻌُﻭ َﻫﺎ ﻓِﻳ َﻬﺎ َﻓ َﻭ َ‬ ‫ْﺍﻟﻘُﺭْ ِ‬
‫ﺁﻥ َﻓ َ‬
‫)‪(51‬‬

‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻅ�ﺎﻫﺭ ﻫ�ﺫﺍ ﺃ ﱠﻧﻬ�ﻡ ﻛ�ﺎﻧﻭﺍ ﻳﺅﻟﻔ�ﻭﻥ ﺁﻳ�ﺎﺕ ﺍﻟﺳ�ﻭﺭ ﺑﺎﺟﺗﻬ�ﺎﺩﻫﻡ‪ ،‬ﻭﺳ�ﺎﺋﺭ‬

‫‪58‬‬
 ‫)‪(52‬‬
‫ﺍﻷﺧﺑﺎﺭ ﺗﺩﻝ ﻋﻠﻰ ﺃ ﱠﻧﻬﻡ ﻟﻡ ﻳﻔﻌﻠﻭﺍ ﺷﻳ ًﺋﺎ ﻣﻥ ﺫﻟﻙ ﺇﻻ ﺑﺗﻭﻗﻳﻑ‪.‬‬
‫ﻓﺎﻟﺟﻭﺍﺏ ﻋﻥ ﻫﺫﺍ ﺍﻟﺧﺑﺭ ﺑﻭﺟﻬﻳﻥ‪:‬‬
‫ٌ‬
‫ﺳ�ﺎﻗﻁ ﻋ�ﻥ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻣﻌﺎﺭﺽ ﻟﻠﻘﺎﻁﻊ‪ ،‬ﻭﻫﻭ ﻣﺎ ﺃﺟﻣﻌﺕ ﻋﻠﻳﻪ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﻌﺎﺭﺽ ﺍﻟﻘ�ﺎﻁﻊ‬
‫ٌ‬
‫ﺳﺎﻗﻁ ﻣﺭﺩﻭ ٌﺩ ﻋﻠﻰ ﻗﺎﺋﻠﻪ‪.‬‬ ‫ﺩﺭﺟﺔ ﺍﻻﻋﺗﺑﺎﺭ‪ ،‬ﻓﻬﺫﺍ ﺧﺑﺭ‬
‫)‪(53‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻣﻌﺎﺭﺽ ﻟِ َﻣﺎ ﻻ ﻳُﺣﺻﻰ ﻣﻥ ﺍﻷﺧﺑﺎﺭ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺧﻼﻓﻪ‪.‬‬
‫ﺏ ﺃَ ﱠﻧ ُﻬ� ْﻡ‬ ‫�ﻥ َﻛﻌْ � ٍ‬ ‫ُ‬ ‫ﻗ��ﺎﻝ ﺍﻟﺳ��ﻳﻭﻁﻲ‪ (54):‬ﻳﻌﺎﺭﺿ��ﻪ ﻣ��ﺎ ﺃﺧﺭﺟ��ﻪ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﺃﻳ ً‬
‫ﺿ��ﺎ َﻋ��ﻥْ ﺃ َﺑ��ﻲﱢ ْﺑ� ِ‬
‫ﻑ ﷲُ‬ ‫ﺻ َ�ﺭ َ‬ ‫ﺻ َ�ﺭﻓُﻭﺍ َ‬ ‫ُ�ﻭﺭ ِﺓ َﺑ َ�ﺭﺍءﺓٌ‪ُ { :‬ﺛ� ﱠﻡ ﺍ ْﻧ َ‬
‫ﺁﻥ‪َ ،‬ﻓ َﻠﻣﱠﺎ ﺍ ْﻧ َﺗ َﻬ ْ�ﻭﺍ ﺇِ َﻟ�ﻰ َﻫ� ِﺫ ِﻩ ﺍﻵ َﻳ� ِﺔ ِﻣ�ﻥْ ﺳ َ‬ ‫َﺟ َﻣﻌُﻭﺍ ْﺍﻟﻘُﺭْ َ‬
‫ﺁﻥ‪َ ،‬ﻓ َﻘ�ﺎ َﻝ َﻟﻬُ� ْﻡ ﺃ ُ َﺑ�ﻲﱡ‬ ‫ُ‬
‫َﻓ َﻅ ﱡﻧﻭﺍ ﺃَﻥﱠ َﻫ َﺫﺍ ﺁ ِﺧ ُﺭ َﻣﺎ ﺃ ْﻧ ِﺯ َﻝ ﻣ َِﻥ ْﺍﻟﻘُﺭْ ِ‬
‫)‪(55‬‬
‫ُﻭﻥ }‪،‬‬ ‫ﻗُﻠُﻭ َﺑ ُﻬ ْﻡ ِﺑﺄ َ ﱠﻧ ُﻬ ْﻡ َﻗ ْﻭ ٌﻡ ﻻ َﻳ ْﻔ َﻘﻬ َ‬
‫ﷲ ‪ ‬ﺃَ ْﻗ َﺭﺃَﻧﻲ َﺑﻌْ ﺩَ َﻫﺎ ﺁ َﻳ َﺗﻳْﻥ‪َ { ِ:‬ﻟ َﻘ ْ�ﺩ َﺟ�ﺎء ُﻛ ْﻡ َﺭﺳُ�ﻭ ٌﻝ ِﻣ�ﻥْ ﺃَ ْﻧﻔُﺳِ � ُﻛ ْﻡ َﻋ ِﺯﻳ� ٌﺯ‬ ‫ﺏ‪ :‬ﺇِﻥﱠ َﺭﺳُﻭ َﻝ ِ‬ ‫ﺑْﻥُ َﻛﻌْ ٍ‬
‫ِﻳﻥ َﺭءﻭﻑٌ َﺭﺣِﻳ ٌﻡ } ﺁﺧﺭ ﺍﻟﺳﻭﺭﺓ‪.‬‬ ‫َﻋ َﻠ ْﻳ ِﻪ َﻣﺎ َﻋ ِﻧ ﱡﺗ ْﻡ َﺣ ِﺭﻳﺹٌ َﻋ َﻠ ْﻳ ُﻛ ْﻡ ِﺑ ْﺎﻟﻣ ُْﺅ ِﻣﻧ َ‬
‫)‪(56‬‬

‫ﻭﻣﺛﻠﻪ ﺃﻳﺿًﺎ ﻓﻲ ﺍﻹﻳﺭﺍﺩ ﻭﺍﻟﺭﺩ ﺣﺩﻳﺙ ﻋﺑﺩ ﷲ ﺑ�ﻥ ﻋﺑ�ﺎﺱ ﻋ�ﻥ ﻋﺛﻣ�ﺎﻥ ﻓ�ﻲ ﺳ�ﻭﺭﺓ ﺍﻷﻧﻔ�ﺎﻝ‬
‫ﷲ ‪َ ‬ﻭ َﻟ� ْﻡ ُﻳ َﺑ�ﻳﱢﻥْ َﻟ َﻧ�ﺎ‬ ‫ﻭﺳﻭﺭﺓ ﺑﺭﺍءﺓ‪ ،‬ﻭﻓﻳﻪ ﻗﻭﻝ ﻋﺛﻣﺎﻥ‪َ " :‬ﻓ َﻅ َﻧ ﱠﻧ�ﺎ ﺃَ ﱠﻧ َﻬ�ﺎ ِﻣ ْﻧ َﻬ�ﺎ‪َ ،‬ﻭﻗُ� ِﺑ َ‬
‫ﺽ َﺭﺳُ�ﻭ ُﻝ ِ‬
‫ﺕ َﺑ ْﻳ َﻧ ُﻬ َﻣﺎ"‪ ،‬ﻭﺳﻳﺄﺗﻲ ‪-‬ﺇﻥ ﺷ�ﺎء ﷲ‪ -‬ﺍﻟﻛ�ﻼ ُﻡ ﻋﻠ�ﻰ ﻣﺗﻧ�ﻪ ﻭﺳ�ﻧﺩﻩ‬ ‫ﺃَ ﱠﻧ َﻬﺎ ِﻣ ْﻧ َﻬﺎ‪َ ،‬ﻓ ِﻣﻥْ ﺃَﺟْ ِﻝ َﺫﻟ َِﻙ َﻗ َﺭ ْﻧ ُ‬
‫ﻓﻲ ﺍﻟﻣﺑﺣﺙ ﺍﻵﺗﻲ‪.‬‬

‫‪ ()‬ﺍﻟﻤﻔ���ﺮﺩﺍﺕ ﻓ���ﻲ ﻏﺮﻳ���ﺐ ﺍﻟﻘ���ﺮﺁﻥ ﺹ‬

‫‪59‬‬
 )

60
 ‫ﻭﻗَﺎ َﻝ‪ :‬ﻫَ َﺬﺍ َﺣ ِﺪ ٌ‬
‫ﻳﺚ َﺣ َﺴ ٌﻦ ﻏ ِ‬
‫َﺮﻳﺐٌ ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ )‪/‬‬

‫‪61‬‬
‫ْ�ﻞ‬ ‫ﻳ�ﻞ ْﺍﻟﻘِ� َﺮﺍء ِﺓ ﻓِ�ﻲ َ‬
‫ﺻ َ�ﻼ ِﺓ ﺍﻟﻠﱠﻴ ِ‬ ‫ﺏ ﺗَ ْ‬
‫ﻄ ِﻮ ِ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﻤﺴ�ﺎﻓﺮﻳﻦ ﻭﻗﺼ�ﺮﻫﺎ ﺑَ�ﺎﺏ ﺍﺳْ�ﺘِﺤْ ﺒَﺎ ِ‬
‫)‪/‬‬

‫‪62‬‬
 ‫ْﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺭﺍﺟﺢ‬
‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‪ :‬ﺗﺮﺗﻴﺐ اﻟﺴﻮر‬
‫ﻭﺃﻣﺎ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻳﻪ ﺍﻵﻥ‪ ،‬ﻓ�ﺎﺧﺗﻠﻑ‪ :‬ﻫ�ﻝ ﻫ�ﻭ ﺗﻭﻗﻳ�ﻑ ﻣ�ﻥ ﺍﻟﻧﺑ�ﻲ ‪ ،‬ﺃﻭ‬
‫ﻣﻥ ﻓﻌﻝ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﺃﻭ ُﻳ َﻔﺻﱠﻝ؟ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻭﺍﻝ‪:‬‬
‫ﺽ ﺫﻟﻙ ﺇﻟ�ﻰ ﺃﻣﺗ�ﻪ ﻣ�ﻥ ﺑﻌ�ﺩﻩ‪ ،‬ﻳﻌﻧ�ﻲ‬‫ﺍﻟﻘﻭﻝ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻭ ﻣﺫﻫﺏ ﺍﻟﺟﻣﻬﻭﺭ‪ :‬ﺃﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻓﻭﱠ َ‬
‫ﺃﻥ ﻫﺫﺍ ﺍﻟﺗﺭﺗﻳﺏ ﻣﻥ ﻓﻌﻝ ﺍﻟﺻﺣﺎﺑﺔ ‪ .‬ﻭ ِﻣﻣﱠﻥ ﺫﻫﺏ ﻫﺫﺍ ْﺍﻟﻣ�ﺫﻫﺏ ﺍﻹﻣ�ﺎﻡ ﻣﺎﻟ�ﻙٌ‪ ،‬ﻭﺍﻟﻘﺎﺿ�ﻲ‬
‫) ‪(1‬‬
‫ﺃﺑﻭ ﺑﻛﺭ ﺍﻟﺑﺎﻗﻼﻧﻲ ﻓﻳﻣﺎ ﺍﺳﺗﻘﺭ ﻋﻠﻳﻪ ﺭﺃﻳﻪ ﻣﻥ ﻗﻭﻟﻳﻪ‪.‬‬
‫�ﺎﺭﺱ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺳ��ﺎﺋﻝ ﺍﻟﺧﻣ��ﺱ‪ :‬ﺟﻣ��ﻊ‬
‫ﻗ��ﺎﻝ ﺍﻟﺯﺭﻛﺷ��ﻲ‪ :‬ﻗ��ﺎﻝ ﺃﺑ��ﻭ ﺍﻟﺣﺳ��ﻳﻥ ﺃﺣﻣ��ﺩ ﺑ��ﻥ ﻓ� ٍ‬
‫ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺿﺭﺑﻳﻥ‪ :‬ﺃﺣ�ﺩﻫﻣﺎ‪ :‬ﺗ�ﺄﻟﻳﻑ ﺍﻟﺳ�ﻭﺭ‪ ،‬ﻛﺗﻘ�ﺩﻳﻡ ﺍﻟﺳ�ﺑﻊ ﱡ‬
‫ﺍﻟﻁ�ﻭﺍﻝ‪ ،‬ﻭﺗﻌﻘﻳﺑﻬ�ﺎ ْ‬
‫ﺑ�ﺎﻟﻣﺋﻳﻥ‪،‬‬
‫ـ)‪(2‬‬
‫ﻓﻬﺫﺍ ﺍﻟﺿﺭﺏ ﻫﻭ ﺍﻟﺫﻱ ﺗﻭﻻﻩ ﺍﻟﺻﺣﺎﺑﺔ ‪.… ‬‬
‫‪P‬‬

‫ﻭﻗﺩ ﺍﺳﺗﺩﻟﻭﺍ ﻋﻠﻰ ﻣﺫﻫﺑﻬﻡ ﺑﺄﺩﻟﺔ‪ ،‬ﻣﻧﻬﺎ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﺃﻧﻪ ﻟﻭ ﻛﺎﻥ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﺑﺗﻭﻗﻳﻑ ﻣﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﻅﻬﺭ ﻭﻓﺷﺎ ﻭﻧﻘﻝ ﻣﺛﻠﻪ‪ ،‬ﻭﻓ�ﻲ ﺍﻟﻌﻠ�ﻡ‬
‫)‪(3‬‬
‫ﺑﻌﺩﻡ ﺫﻟﻙ ﺍﻟﻧﻘﻝ ﺩﻟﻳ ٌﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻡ ﻳﻛﻥ ﻣﻧﻪ ‪ ‬ﺗﻭﻗﻳﻑ ﻓﻳﻪ‪.‬‬
‫ﺛﺎﻧﻳًﺎ‪ :‬ﺃﻥ ﻣﺻﺎﺣﻑ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻛﺎﻧﺕ ﻣﺧﺗﻠﻔﺔ ﻓ�ﻲ ﺗﺭﺗﻳ�ﺏ ﺍﻟﺳ�ﻭﺭ ﻗﺑ�ﻝ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ‬
‫ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪ ،‬ﻭﻟﻭ ﻛﺎﻥ ﺍﻟﺗﺭﺗﻳﺏ ﺗﻭﻗﻳﻔ ًّﻳ�ﺎ ﻣﻧﻘ�ﻭﻻً ﻋ�ﻥ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻣ�ﺎ ﺳ�ﺎﻍ ﻟﻬ�ﻡ ﺃﻥ ﻳﻬﻣﻠ�ﻭﻩ‬
‫)‪(4‬‬
‫ﻭﻳﺗﺟﺎﻭﺯﻭﻩ‪.‬‬
‫ﻓﻣ��ﻥ ﺫﻟ��ﻙ ﺃﻥ ﻣﺻ��ﺣﻑ ﺃ ُ َﺑ��ﻲﱢ ﺑ��ﻥ ﻛﻌ��ﺏ ﻗ��ﺩﻣﺕ ﻓﻳ��ﻪ ﺍﻟﻧﺳ��ﺎء ﻋﻠ��ﻰ ﺁﻝ ﻋﻣ��ﺭﺍﻥ‪ ،‬ﺛ��ﻡ ﺗﻠ��ﺕ ﺁﻝ‬
‫ﻋﻣﺭﺍﻥ ﺳﻭﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺛﻡ ﺍﻷﻋﺭﺍﻑ ﺛ�ﻡ ﺍﻟﻣﺎﺋ�ﺩﺓ …‪ ،‬ﻭﻣﺻ�ﺣﻑ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ ﻛ�ﺎﻥ ﻣﺑ�ﺩﻭءﺍ‬
‫ﺑﺎﻟﺑﻘﺭﺓ‪ ،‬ﺛﻡ ﺍﻟﻧﺳﺎء‪ ،‬ﺛﻡ ﺁﻝ ﻋﻣﺭﺍﻥ‪ ،‬ﺛﻡ ﺍﻷﻋﺭﺍﻑ‪ ،‬ﺛﻡ ﺍﻷﻧﻌﺎﻡ … ﺍﻟ�ﺦ ﻣ�ﺎ ﻓﻳﻬﻣ�ﺎ ﻣ�ﻥ ﺧ�ﻼﻑ‬
‫ﻣﺻﺎﺣﻔﻧﺎ ﺍﻟﻳﻭﻡ‪ ،‬ﻭﺭﻭﻱ ﺃﻥ ﻣﺻﺣﻑ ﻋﻠﻲ ﻛﺎﻥ ﻣﺭﺗﺑًﺎ ﻋﻠ�ﻰ ﺍﻟﻧ�ﺯﻭﻝ‪ ،‬ﻓﺄﻭﻟ�ﻪ ﺳ�ﻭﺭﺓ ﺍﻟﻌﻠ�ﻕ‪،‬‬
‫)‪(5‬‬
‫ﺛﻡ ﺍﻟﻣﺩﺛﺭ‪ ،‬ﺛﻡ ﻕ‪ ،‬ﺛﻡ ﺍﻟﻣﺯﻣﻝ ﺛﻡ ﺗﺑﺕ‪ ،‬ﺛﻡ ﺍﻟﺗﻛﻭﻳﺭ‪ ،‬ﻭﻫﻛﺫﺍ ﺇﻟﻰ ﺁﺧﺭ ﺍﻟﻣﻛﻲ ﻭﺍﻟﻣﺩﻧﻲ‪.‬‬
‫ُ�ﻭﺭ ِﺓ ﺍﻷَ ْﻧ َﻔ ِ‬
‫�ﺎﻝ‬ ‫ﺎﻥ‪َ :‬ﻣﺎ َﺣ َﻣ َﻠ ُﻛ ْﻡ َﻋ َﻠ�ﻰ ﺃَﻥْ َﻋ َﻣ ْ�ﺩ ُﺗ ْﻡ ﺇِ َﻟ�ﻰ ﺳ َ‬ ‫ﺕ ﻟِﻌ ُْﺛ َﻣ َ‬
‫ﱠﺎﺱ َﻗﺎ َﻝ‪ :‬ﻗُ ْﻠ ُ‬
‫ْﻥ َﻋﺑ ٍ‬ ‫ﺛﺎﻟﺛﺎ‪ :‬ﺣﺩﻳﺙ ﺍﺑ ِ‬
‫ً‬
‫ِ�ﻥ ْﺍﻟ ِﻣﺋ َ‬
‫ِ�ﻳﻥ َﻓ َﻘ َ�ﺭ ْﻧ ُﺗ ْﻡ َﺑ ْﻳ َﻧ ُﻬ َﻣ�ﺎ‪َ ،‬ﻭ َﻟ� ْﻡ َﺗ ْﻛ ُﺗﺑُ�ﻭﺍ َﺑ ْﻳ َﻧ ُﻬ َﻣ�ﺎ‬ ‫ُﻭﺭ ِﺓ َﺑ َﺭﺍءﺓٌ َﻭﻫ َ‬
‫ِﻲ ﻣ َ‬ ‫ِﻲ ﻣ َِﻥ ْﺍﻟ َﻣ َﺛﺎﻧِﻲ‪َ ،‬ﻭﺇِ َﻟﻰ ﺳ َ‬
‫َﻭﻫ َ‬
‫ِ�ﻙ؟‬‫ﺍﻝ‪َ ،‬ﻓ َﻣ�ﺎ َﺣ َﻣ َﻠ ُﻛ� ْﻡ َﻋ َﻠ�ﻰ َﺫﻟ َ‬ ‫ﺍﻟﻁ َ�ﻭ ِ‬ ‫ﺿ�ﻌْ ُﺗﻣُﻭ َﻫﺎ ﻓِ�ﻲ ﺍﻟﺳﱠ�ﺑْﻊ ﱢ‬
‫ِ‬ ‫ِﻳﻡ َﻓ َﻭ َ‬ ‫َﺳ ْﻁ َﺭ ِﺑﺳْ ﻡ ِ‬
‫ﷲ ﺍﻟ�ﺭﱠ ﺣْ َﻣ ِﻥ ﺍﻟ�ﺭﱠ ﺣ ِ‬

‫‪63‬‬
‫ﺕ ْﺍﻟ َﻌ�ﺩَ ﺩِ‪،‬‬ ‫ِ�ﻥ ﺍﻟﺳ َﱡ�ﻭ ِﺭ َﺫ َﻭﺍ ِ‬ ‫ﷲ ‪ِ ‬ﻣﻣﱠﺎ َﻳﺄْﺗِﻲ َﻋ َﻠ ْﻳ ِﻪ ﱠ‬
‫ﺍﻟﺯ َﻣﺎﻥُ َﻭﻫ َُﻭ ُﻳ ْﻧ َﺯ ُﻝ َﻋ َﻠﻳْ� ِﻪ ﻣ َ‬ ‫ﺎﻥ َﺭﺳُﻭ ُﻝ ِ‬ ‫َﻗﺎ َﻝ‪َ :‬ﻛ َ‬
‫ﱡ�ﻭﺭ ِﺓ ﺍﻟﱠﺗِ�ﻲ‬‫ﺿﻌُﻭﺍ َﻫ� ِﺫ ِﻩ ﻓِ�ﻲ ﺍﻟﺳ َ‬ ‫ﺽ َﻣﻥْ َﻳ ْﻛ ُﺗﺏُ َﻟ ُﻪ َﻓ َﻳﻘُﻭ ُﻝ‪َ :‬‬ ‫ﺎﻥ ﺇِ َﺫﺍ ﺃ ُ ْﻧ ِﺯ َﻝ َﻋ َﻠ ْﻳ ِﻪ ﺍﻟ ﱠﺷﻲْ ُء َﺩ َﻋﺎ َﺑﻌْ َ‬ ‫َﻓ َﻛ َ‬
‫ﱡ�ﻭﺭ ِﺓ ﺍﻟﱠﺗِ�ﻲ‬
‫ﺕ ﻓِ�ﻲ ﺍﻟﺳ َ‬ ‫ﺿ�ﻌُﻭﺍ َﻫ� ِﺫ ِﻩ ﺍﻵ َﻳ�ﺎ ِ‬ ‫ﺎﺕ َﻗ�ﺎ َﻝ‪َ :‬‬ ‫ﺕ َﻋ َﻠ ْﻳ ِﻪ ﺍﻵ َﻳ ُ‬ ‫ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ َﻛ َﺫﺍ َﻭ َﻛ َﺫﺍ‪َ ،‬ﻭﺇِ َﺫﺍ ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬
‫ﱡﻭﺭ ِﺓ ﺍﻟﱠﺗِ�ﻲ ﻳ ُْ�ﺫ َﻛ ُﺭ‬ ‫ﺿﻌُﻭﺍ َﻫ ِﺫ ِﻩ ﺍﻵ َﻳ َﺔ ﻓِﻲ ﺍﻟﺳ َ‬ ‫ﺕ َﻋ َﻠ ْﻳ ِﻪ ﺍﻵ َﻳ ُﺔ َﻗﺎ َﻝ‪َ :‬‬ ‫ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ َﻛ َﺫﺍ َﻭ َﻛ َﺫﺍ‪َ ،‬ﻭﺇِ َﺫﺍ ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬
‫ُﻭﺭﺓُ َﺑ َﺭﺍءﺓٌ ِﻣﻥْ‬ ‫ﺕﺳ َ‬ ‫ﺎﻝ ِﻣﻥْ ﺃَ َﻭﺍﺋ ِِﻝ َﻣﺎ َﻧ َﺯ َﻝ ِﺑ ْﺎﻟ َﻣﺩِﻳ َﻧﺔِ‪َ ،‬ﻭ َﻛﺎ َﻧ ْ‬ ‫ُﻭﺭﺓُ ﺍﻷَ ْﻧ َﻔ ِ‬ ‫ﺕﺳ َ‬ ‫ﻓِﻳ َﻬﺎ َﻛ َﺫﺍ َﻭ َﻛ َﺫﺍ‪َ ،‬ﻭ َﻛﺎ َﻧ ْ‬
‫ﺻ ِﺗ َﻬﺎ‪َ ،‬ﻓ َﻅ َﻧ ﱠﻧ�ﺎ ﺃَ ﱠﻧ َﻬ�ﺎ ِﻣ ْﻧ َﻬ�ﺎ‪َ ،‬ﻭﻗُ ِ�ﺑ َ‬ ‫ُ‬
‫ﺽ‬ ‫ﺻ ُﺗ َﻬﺎ َﺷ ِﺑﻳﻬًﺎ ِﺑ ِﻘ ﱠ‬‫ﺕ ِﻗ ﱠ‬ ‫ﺁﻥ‪َ ،‬ﻗﺎ َﻝ‪َ :‬ﻓ َﻛﺎ َﻧ ْ‬ ‫ﺃَ َﻭﺍﺧ ِِﺭ َﻣﺎ ﺃ ْﻧ ِﺯ َﻝ ﻣ َِﻥ ْﺍﻟﻘُﺭْ ِ‬
‫ﺕ َﺑ ْﻳ َﻧ ُﻬ َﻣﺎ‪َ ،‬ﻭ َﻟ ْﻡ ﺃَ ْﻛ ُﺗﺏْ َﺑ ْﻳ َﻧ ُﻬ َﻣﺎ َﺳ ْﻁ َﺭ‬ ‫ﻙ َﻗ َﺭ ْﻧ ُ‬‫ﷲ ‪َ ‬ﻭ َﻟ ْﻡ ُﻳ َﺑﻳﱢﻥْ َﻟ َﻧﺎ ﺃَ ﱠﻧ َﻬﺎ ِﻣ ْﻧ َﻬﺎ‪َ ،‬ﻓ ِﻣﻥْ ﺃَﺟْ ِﻝ َﺫﻟِ َ‬ ‫َﺭﺳُﻭ ُﻝ ِ‬
‫ﺿﻌْ ُﺗ َﻬﺎ ﻓِﻲ ﺍﻟ ﱠﺳﺑْﻊ ﱢ‬
‫ﺍﻝ‪.‬‬
‫ﺍﻟﻁ َﻭ ِ‬ ‫ِﻳﻡ‪َ ،‬ﻭ َﻭ َ‬ ‫ﷲ ﺍﻟﺭﱠ ﺣْ َﻣ ِﻥ ﺍﻟﺭﱠ ﺣ ِ‬ ‫ِﺑﺳْ ﻡ ِ‬
‫)‪(6‬‬
‫ِ‬
‫ﷲ ‪َ ‬ﻭ َﻟ � ْﻡ ُﻳ َﺑ �ﻳﱢﻥْ َﻟ َﻧ��ﺎ ﺃَ ﱠﻧ َﻬ��ﺎ ِﻣ ْﻧ َﻬ��ﺎ"‬ ‫ﺽ َﺭ ُﺳ��ﻭ ُﻝ ِ‬ ‫ﻓﻘ��ﻭﻝ ﻋﺛﻣ��ﺎﻥ ‪َ " : ‬ﻓ َﻅ َﻧ ﱠﻧ��ﺎ ﺃَ ﱠﻧ َﻬ��ﺎ ِﻣ ْﻧ َﻬ��ﺎ‪َ ،‬ﻭﻗُ� ِ�ﺑ َ‬
‫)‪(7‬‬
‫ﺻﺭﻳ ٌﺢ ﻓﻲ ﻋﺩﻡ ﺍﻟﺗﻭﻗﻳﻑ‪.‬‬
‫ﻓﻬﺫﺍ ﺍﻟﺣﺩﻳﺙ ﻳﺩﻝ ﻋﻧﺩﻫﻡ ﻋﻠﻰ ﺃﻥ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﻟﻡ ﻳﻛﻥ ﺑﺗﻭﻗﻳﻑ ﻣﻥ ﺍﻟﻧﺑ�ﻲ ‪ ، ‬ﺑ�ﻝ ﻛ�ﺎﻥ‬
‫ﺑﺎﺟﺗﻬﺎﺩ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪.‬‬
‫ِﻳﻥ َﺭﺿِ ��ﻲ ﷲ َﻋ ْﻧ َﻬ��ﺎ‪ ،‬ﺇِ ْﺫ‬ ‫�ﻥ َﻣﺎ َﻫ��ﻙٍ َﻗ��ﺎ َﻝ‪ :‬ﺇِ ﱢﻧ��ﻲ ﻋِ ْﻧ��ﺩَ َﻋﺎ ِﺋ َﺷ� َﺔ ﺃ ُ ﱢﻡ ْﺍﻟ ُﻣ� ْ�ﺅ ِﻣﻧ َ‬ ‫�ﻑ ْﺑ� ِ‬‫ﺭﺍﺑ ًﻌ��ﺎ‪ :‬ﻋ��ﻥ ﻳُﻭ ُﺳ� َ‬
‫ﻙ؟! َﻗ��ﺎ َﻝ‪َ :‬ﻳ��ﺎ ﺃ ُ ﱠﻡ ْﺍﻟ ُﻣ� ْ�ﺅ ِﻣﻧ َ‬
‫ِﻳﻥ‬ ‫ﺿ��ﺭﱡ َ‬ ‫�ﻙ َﻭ َﻣ��ﺎ َﻳ ُ‬ ‫�ﺕ َﻭﻳ َْﺣ� َ‬ ‫َﺟﺎء َﻫ��ﺎ ﻋِ َﺭﺍ ِﻗ��ﻲﱞ َﻓ َﻘ��ﺎ َﻝ‪ :‬ﺃَﻱﱡ ْﺍﻟ َﻛ َﻔ� ِ‬
‫�ﻥ َﺧ ْﻳ�ﺭٌ؟ َﻗﺎ َﻟ� ْ‬
‫�ﺕ‪:‬‬ ‫ﻑ‪َ .‬ﻗﺎ َﻟ ْ‬ ‫ْ�ﺭ ﻣ َُﺅﻟﱠ� ٍ‬ ‫ﺁﻥ َﻋ َﻠ ْﻳﻪِ؛ َﻓﺈِ ﱠﻧ� ُﻪ ُﻳ ْﻘ َ�ﺭﺃ ُ َﻏﻳ َ‬‫ﺕ‪ :‬ﻟِ َﻡ؟ َﻗﺎ َﻝ‪َ :‬ﻟ َﻌﻠﱢﻲ ﺃ ُ َﺅﻟﱢﻑُ ْﺍﻟﻘُﺭْ َ‬ ‫ﺃَ ِﺭﻳﻧِﻲ ﻣُﺻْ َﺣ َﻔﻙِ ‪َ .‬ﻗﺎ َﻟ ْ‬
‫)‪(8‬‬
‫ﺁﻱ ﺍﻟﺳ َﱡﻭ ِﺭ‪.‬‬ ‫ﺕ َﻋ َﻠ ْﻳ ِﻪ َ‬ ‫ﻑ َﻓﺄَﻣْ َﻠ ْ‬ ‫ﺕ َﻟ ُﻪ ْﺍﻟﻣُﺻْ َﺣ َ‬ ‫ﺕ َﻗ ْﺑﻝُ؟ … َﻗﺎ َﻝ‪َ :‬ﻓﺄ َ ْﺧ َﺭ َﺟ ْ‬ ‫ﻙ ﺃَ ﱠﻳ ُﻪ َﻗ َﺭ ْﺃ َ‬‫َﻭ َﻣﺎ َﻳﺿُﺭﱡ َ‬
‫ﻭﻭﺟﻪ ﺍﻟﺩﻻﻟﺔ ﻓﻳﻪ ﺃﻥ ﺍﻟﺳﺎﺋﻝ ﻛﺎﻥ ﻳﺳﺄﻝ ﻋﻥ ﺗﺭﺗﻳ�ﺏ ﺍﻟﺳ�ﻭﺭ‪ ،‬ﺑ�ﺩﻟﻳﻝ ﻗ�ﻭﻝ ﻋﺎﺋﺷ�ﺔ ﻟ�ﻪ‪َ :‬ﻭ َﻣ�ﺎ‬
‫ﺕ َﻗ ْﺑﻝُ؟ ﻷﻥ ﺍﻟﺳﻠﻑ ﻣﺗﻔﻘ�ﻭﻥ ﻋﻠ�ﻰ ﺍﻟﻣﻧ�ﻊ ﻣ�ﻥ ﻗ�ﺭﺍءﺓ ﺍﻟﻘ�ﺭﺁﻥ ﻣﻧﻛﻭﺳً�ﺎ‪ ،‬ﺑ�ﺄﻥ‬ ‫ﻙ ﺃَ ﱠﻳ ُﻪ َﻗ َﺭ ْﺃ َ‬
‫َﻳﺿُﺭﱡ َ‬
‫ﻳﻘﺭﺃ ﻣﻥ ﺁﺧﺭ ﺍﻟﺳﻭﺭﺓ ﺇﻟﻰ ﺃﻭﻟِﻬﺎ‪ ،‬ﻭﻟﻭ ﻛﺎﻥ ﺍﻟﺳ�ﺎﺋﻝ ﻳﺳ�ﺄﻝ ﻋ�ﻥ ﺗﺭﺗﻳ�ﺏ ﺍﻵﻱ ﻷﻧﻛ�ﺭﺕ ﻋﻠﻳ�ﻪ‬
‫)‪(9‬‬
‫ﻋﺎﺋﺷﺔ ﻗﺭﺍءﺓ ﺍﻟﻘﺭﺁﻥ ﻏﻳﺭ ﻣﺅﻟﻑ‪.‬‬
‫ﻓﻔ��ﻲ ﻫ��ﺫﻩ ﺍﻷﺣﺎﺩﻳ��ﺙ‪ ،‬ﻭﻏﻳﺭﻫ��ﺎ ﺣﺟ��ﺔ ﻟِﻣ��ﻥ ﻗ��ﺎﻝ ﺇﻥ ﺗﺭﺗﻳ��ﺏ ﺍﻟﺳ��ﻭﺭ ﻛ��ﺎﻥ ﺍﺟﺗﻬﺎﺩ ًّﻳ��ﺎ‪ ،‬ﻭﻟ��ﻳﺱ‬
‫ﺑﺗﻭﻗﻳﻑ ﻣﻥ ﺍﻟﻧﺑﻲ ‪.‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻥ ﻫﺫﺍ ﺍﻟﺗﺭﺗﻳﺏ ﺗﻭﻗﻳﻑ ﻣﻥ ﺍﻟﻧﺑﻲ ‪ ،‬ﻭﺑﻪ ﻗﺎﻟﺕ ﻁﺎﺋﻔﺔ ﻣﻥ ﺃﻫﻝ ﺍﻟﻌﻠﻡ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﺟﻌﻔﺭ ﺍﻟﻧﺣﺎﺱ‪ (10):‬ﺍﻟﻣﺧﺗﺎﺭ ﺃﻥ ﺗﺄﻟﻳﻑ ﺍﻟﺳﻭﺭ ﻋﻠ�ﻰ ﻫ�ﺫﺍ ﺍﻟﺗﺭﺗﻳ�ﺏ ﻣ�ﻥ ﺭﺳ�ﻭﻝ ﷲ‬
‫)‪(11‬‬
‫‪ ، ‬ﻭﺭﻭﻱ ﺫﻟﻙ ﻋﻥ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟ ٍ‬
‫ﺏ‪.‬‬

‫‪64‬‬
 ‫)‪(13‬‬
‫ﻭﻗﺎﻝ ﺍﻟ ِﻛﺭْ ﻣﺎﻧﻲ‪ (12):‬ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﻫﻛﺫﺍ ﻫﻭ ﻋﻧﺩ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻠﻭﺡ ﺍﻟﻣﺣﻔﻭﻅ‪.‬‬
‫ﺑﺿ�ﻊ‬
‫ٍ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻭ ﺑﻛﺭ ﺑﻥ ﺍﻷﻧﺑﺎﺭﻱ‪ (14):‬ﺃﻧ�ﺯﻝ ﺍﻟﻘ�ﺭﺁﻥ ﻛﻠ�ﻪ ﺇﻟ�ﻰ ﺳ�ﻣﺎء ﺍﻟ�ﺩﻧﻳﺎ‪ ،‬ﺛ�ﻡ ﻓ�ﺭﱢ ﻕ ﻓ�ﻲ‬
‫ﻭﻋﺷ��ﺭﻳﻥ‪ ،‬ﻓﻛﺎﻧ��ﺕ ﺍﻟﺳ��ﻭﺭﺓ ﺗﻧ��ﺯﻝ ﻷﻣ��ﺭ ﻳﺣ��ﺩﺙ‪ ،‬ﻭﺍﻵﻳ��ﺔ ﺟﻭﺍ ًﺑ��ﺎ ﻟﻣﺳ��ﺗﺧﺑﺭ‪ ،‬ﻭﻳﻘ��ﻑ ﺟﺑﺭﻳ � ُﻝ‬
‫ﺍﻟﻧﺑﻲﱠ ‪ ‬ﻋﻠ�ﻰ ﻣﻭﺿ�ﻊ ﺍﻟﺳ�ﻭﺭﺓ ﻭﺍﻵﻳ�ﺔ‪ ،‬ﻓﺎﺗﺳ�ﺎﻕ ﺍﻟﺳ�ﻭﺭ ﻛﺎﺗﺳ�ﺎﻕ ﺍﻵﻳ�ﺎﺕ ﻭﺍﻟﺣ�ﺭﻭﻑ‪ ،‬ﻛﻠ�ﻪ‬
‫)‪(15‬‬
‫ﻋﻥ ﺍﻟﻧﺑﻲ ‪ ،‬ﻓﻣﻥ َﻗ ﱠﺩﻡ ﺳﻭﺭﺓ ﺃﻭ ﱠ‬
‫ﺃﺧ َﺭﻫﺎ‪ ،‬ﻓﻘﺩ ﺃﻓﺳﺩ ﻧﻅﻡ ﺍﻵﻳﺎﺕ‪.‬‬
‫ﻭﺍﺳﺗﺩﻟﻭﺍ ﻋﻠﻰ ﺫﻟﻙ ﺑﺄﻥ ﺍﻟﺻﺣﺎﺑﺔ ﺃﺟﻣﻌﻭﺍ ﻋﻠﻰ ﺍﻟﻣﺻ�ﺣﻑ ﺍﻟ�ﺫﻱ ﻛﺗ�ﺏ ﻓ�ﻲ ﻋﻬ�ﺩ ﻋﺛﻣ�ﺎﻥ‪،‬‬
‫ﻭﻟ��ﻡ ﻳُﺧ��ﺎﻟﻑ ﻣ��ﻧﻬﻡ ﺃﺣ��ﺩ‪ ،‬ﻭﺇﺟﻣ��ﺎﻋﻬﻡ ﻻ ﻳ��ﺗﻡ ﺇﻻ ﺇﺫﺍ ﻛ��ﺎﻥ ﺍﻟﺗﺭﺗﻳ��ﺏ ﺍﻟ��ﺫﻱ ﺃﺟﻣﻌ��ﻭﺍ ﻋﻠﻳ��ﻪ ﻋ��ﻥ‬
‫ﺗﻭﻗﻳﻑ؛ ﻷﻧﻪ ﻟﻭ ﻛﺎﻥ ﻋﻥ ﺍﺟﺗﻬﺎﺩ ﻟﺗﻣﺳﻙ ﺃﺻﺣﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺧﺎﻟﻔﺔ ِﺑﻣﺧﺎﻟﻔﺗﻬﻡ‪ ،‬ﻭﻟﻛ�ﻧﻬﻡ‬
‫)‪(16‬‬
‫ﻋﺩﻟﻭﺍ ﻋﻥ ﻣﺻﺎﺣﻔﻬﻡ ﻭﺃﺣﺭﻗﻭﻫﺎ‪ ،‬ﻭﺭﺟﻌﻭﺍ ﺇﻟﻰ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ ﻭﺗﺭﺗﻳﺑﻪ ﺟﻣﻳﻌًﺎ‪.‬‬
‫�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ ﺃ ﱠﻧ� ُﻪ ﻛ��ﺎﻥ َﻳﻘُ��ﻭ ُﻝ ِﻓ��ﻲ َﺑ ِﻧ��ﻲ ﺇِﺳْ � َ�ﺭﺍﺋِﻳ َﻝ َﻭ ْﺍﻟ َﻛ ْﻬ��ﻑِ‬
‫�ﻥ ﺍ ْﺑ� ِ‬‫ﻭﺍﺳ��ﺗﺩﻟﻭﺍ ﺑﺄﺣﺎﺩﻳ��ﺙ‪ ،‬ﻣﻧﻬ��ﺎ‪َ :‬ﻋ� ِ‬
‫)‪(17‬‬
‫ﺎﻕ ﺍﻷ ُ َﻭ ِﻝ‪َ ،‬ﻭﻫُﻥﱠ ِﻣﻥْ ِﺗﻼَﺩِﻱ‪.‬‬ ‫َ‬
‫َﻭ َﻣﺭْ َﻳ َﻡ َﻭﻁﻪ َﻭﺍﻷ ْﻧ ِﺑ َﻳﺎ ِء‪ :‬ﺇِ ﱠﻧﻬُﻥﱠ ﻣ َِﻥ ْﺍﻟ ِﻌ َﺗ ِ‬
‫ﻓﺫﻛﺭﻫﺎ ﻧﺳ ًﻘﺎ ﻛﻣﺎ ﺍﺳﺗﻘﺭ ﺗﺭﺗﻳﺑﻬﺎ‪.‬‬
‫ﺍﻟﻁﻭﺍ َﻝ‪ ،‬ﻭﺃُﻋْ ﻁِ ُ‬
‫ﻳ�ﺕ‬ ‫ﺍﻟﺳﺑﻊ ﱢ‬
‫َ‬ ‫ﻣﻛﺎﻥ ﺍﻟ ﱠﺗ ْﻭﺭﺍﺓ‬
‫َ‬ ‫ﻭﻋﻥ ﻭﺍﺛﻠﺔ ﺑﻥ ﺍﻷﺳﻘﻊ ﺃﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻗﺎﻝ‪ :‬ﺃُﻋْ ﻁِ ُ‬
‫ﻳﺕ‬
‫)‪(18‬‬
‫ﺍﻟﻣﺛﺎﻧﻲ‪ ،‬ﻭﻓُﺿ ْﱢﻠﺕ ﺑﺎﻟﻣﻔﺻ ِﱠﻝ‪.‬‬ ‫َ‬ ‫ﻳﺕ ﻣﻛﺎﻥ ﺍﻹﻧﺟﻳﻝ‬ ‫ِﻳﻥ‪ ،‬ﻭﺃُﻋْ ﻁِ ُ‬ ‫ﻣﻛﺎﻥ ﺍﻟﺯﺑﻭﺭ ْﺍﻟ ِﻣﺋ َ‬
‫ﻗﺎﻝ ﺃﺑﻭ ﺟﻌﻔﺭ ﺑﻥ ﺍﻟﻧﺣﺎﺱ‪ :‬ﻭﻫﺫﺍ ﺍﻟﺣﺩﻳﺙ ﻳﺩﻝ ﻋﻠ�ﻰ ﺃﻥ ﺗ�ﺄﻟﻳﻑ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﺄﺧﻭﺫ ﻋ�ﻥ ﺍﻟﻧﺑ�ﻲ‬
‫)‪(19‬‬
‫‪ ،‬ﻭﺃﻧﻪ ﻣﺅﻟﻑ ﻣﻥ ﺫﻟﻙ ﺍﻟﻭﻗﺕ‪.‬‬
‫ﻭﻗﺎﻝ ﻣﺎﻟﻙ‪ :‬ﺇ ﱠﻧﻣﺎ ﺃُﻟﱢﻑ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻭﺍ ﻳﺳﻣﻌﻭﻥ ﻣﻥ ﻗﺭﺍءﺓ َﺭﺳُﻭﻝ ِ‬
‫ـ)‪(20‬‬
‫ﷲ‪.‬‬
‫‪P‬‬

‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ (21):‬ﻭ ِﻣﻣﱠﺎ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﺗﺭﺗﻳﺏ ﺍﻟﻣﺻﺣﻑ ﻛﺎﻥ ﺗﻭﻗﻳﻔ ًّﻳﺎ‪:‬‬
‫ﻑ…‬ ‫ِﻳﻥ ﺃَ َﺗ��ﻭُ ﺍ ﺍﻟ ﱠﻧ ِﺑ��ﻲﱠ ‪ ‬ﺃَﺳْ � َﻠﻣُﻭﺍ ِﻣ��ﻥْ َﺛﻘِﻳ � ٍ‬
‫�ﺕ ِﻓ��ﻲ ْﺍﻟ َﻭ ْﻓ � ِﺩ ﺍﻟﱠ �ﺫ َ‬
‫ﺍﻟﺛ َﻘ ِﻔ��ﻲﱢ )‪َ (22‬ﻗ��ﺎ َﻝ‪ُ :‬ﻛ ْﻧ� ُ‬‫ﺱ ﱠ‬ ‫َﻋ��ﻥْ ﺃَ ْﻭ ِ‬
‫ﷲ؟ َﻗ��ﺎ َﻝ‪َ :‬ﻁ� َ�ﺭﺃَ َﻋ َﻠ��ﻲﱠ ِﺣ� ْ�ﺯﺏٌ ِﻣ� َ�ﻥ ْﺍﻟﻘُ��ﺭْ ِ‬
‫ﺁﻥ‬ ‫�ﻙ َﻋ ﱠﻧ��ﺎ َﻳ��ﺎ َﺭ ُﺳ��ﻭ َﻝ ِ‬ ‫ﺍﻟﺣ��ﺩﻳﺙ‪ ،‬ﻭﻓﻳ��ﻪ‪ :‬ﻗُ ْﻠ َﻧ��ﺎ َﻣ��ﺎ ﺃَﻣْ َﻛ َﺛ� َ‬
‫ِﻳﻥ ﺃَﺻْ َﺑﺣْ َﻧﺎ‪َ ،‬ﻗﺎ َﻝ‪:‬‬
‫ﺎﺏ ﺭﺳﻭﻝ ﷲ ‪ ‬ﺣ َ‬ ‫ﺕ ﺃَﻥْ ﻻ ﺃَ ْﺧ ُﺭ َﺝ َﺣ ﱠﺗﻰ ﺃَ ْﻗﺿِ َﻳﻪ‪َ ُ.‬ﻗﺎ َﻝ‪َ :‬ﻓ َﺳﺄ َ ْﻟ َﻧﺎ ﺃَﺻْ َﺣ َ‬ ‫َﻓﺄ َ َﺭ ْﺩ ُ‬
‫ﺙ ﺳ َُ�ﻭ ٍﺭ َﻭ َﺧ ْﻣ َ‬
‫�ﺱ ﺳ َُ�ﻭ ٍﺭ َﻭ َﺳ�ﺑ َْﻊ ﺳ َُ�ﻭ ٍﺭ َﻭ ِﺗﺳْ َ�ﻊ‬ ‫ُﻭﻥ ْﺍﻟﻘُﺭْ َ‬
‫ﺁﻥ؟ َﻗ�ﺎﻟُﻭﺍ‪ُ :‬ﻧ َﺣ ﱢﺯﺑُ� ُﻪ َﺛ�ﻼَ َ‬ ‫ﻗُ ْﻠ َﻧﺎ‪َ :‬ﻛﻳ َ‬
‫ْﻑ ُﺗ َﺣ ﱢﺯﺑ َ‬
‫ﱠ��ﻝ ِﻣ��ﻥْ َﻗ��ﺎﻑْ َﺣ ﱠﺗ��ﻰ‬ ‫ﺏ ْﺍﻟ ُﻣ َﻔﺻ ِ‬ ‫ُ��ﻭﺭ ًﺓ َﻭﺣ ْ‬
‫ِ��ﺯ َ‬ ‫��ﺭ َﺓ ﺳ َ‬‫ﺙ َﻋ ْﺷ َ‬ ‫ُ��ﻭﺭ ًﺓ َﻭ َﺛ��ﻼَ َ‬ ‫ُ��ﻭ ٍﺭ َﻭﺇِﺣْ ��ﺩَﻯ َﻋ ْﺷ َ‬
‫��ﺭ َﺓ ﺳ َ‬ ‫ﺳ َ‬
‫)‪(23‬‬
‫ﻳ ُْﺧ َﺗ َﻡ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻓﻬﺫﺍ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﻋﻠﻰ ﻣﺎ ﻫﻭ ﻓﻲ ﺍﻟﻣﺻﺣﻑ ﺍﻵﻥ ﻛﺎﻥ ﻓﻲ‬

‫‪65‬‬
 ‫)‪(24‬‬
‫ﻋﻬﺩ ﺍﻟﻧﺑﻲ ‪... ‬ـ‬
‫‪P‬‬

‫ﻗ��ﺎﻝ ﺍﻟﺳ��ﻳﻭﻁﻲ‪ (25):‬ﻭ ِﻣﻣﱠ��ﺎ ﻳ��ﺩﻝ ﻋﻠ��ﻰ ﺃﻧ��ﻪ ﺗ��ﻭﻗﻳﻔﻲ ﻛ��ﻭﻥ ﺍﻟﺣ��ﻭﺍﻣﻳﻡ ﺭﺗﺑ��ﺕ ﻭﻻءً‪ ،‬ﻭﻛ��ﺫﺍ‬
‫ﺍﻟﻁﻭﺍﺳ��ﻳﻥ‪ ،‬ﻭﻟ��ﻡ ﺗﺭﺗ��ﺏ ﺍﻟﻣﺳ��ﺑﺣﺎﺕ ﻭﻻءً‪ ،‬ﺑ��ﻝ ﻓﺻ��ﻝ ﺑ��ﻳﻥ ﺳ��ﻭﺭﻫﺎ‪ ،‬ﻭﻓﺻ��ﻝ ﺑ��ﻳﻥ )ﻁﺳ��ﻡ(‬
‫ﺍﻟﺷﻌﺭﺍء ﻭ)ﻁﺳﻡ( ﺍﻟﻘﺻﺹ ﺑـ )ﻁﺱ( ﻣﻊ ﺃﻧﻬﺎ ﺃﻗﺻﺭ ﻣﻧﻬﻣ�ﺎ‪ ،‬ﻭﻟ�ﻭ ﻛ�ﺎﻥ ﺍﻟﺗﺭﺗﻳ�ﺏ ﺍﺟﺗﻬﺎﺩ ًّﻳ�ﺎ‬
‫ﻟﺫﻛﺭﺕ ﺍﻟﻣﺳﺑﺣﺎﺕ ﻭﻻءً‪ ،‬ﻭﺃ ُ ﱢﺧﺭﺕ )ﻁﺱ( ﻋﻥ ﺍﻟﻘﺻﺹ‪.‬‬
‫ﻭﻗ��ﺩ ﺳ��ﺋﻝ ﺭﺑﻳﻌ��ﺔ‪ (26):‬ﻟ��ﻡ ﻗُ � ﱢﺩﻣﺕ ﺍﻟﺑﻘ��ﺭﺓ ﻭﺁﻝ ﻋﻣ��ﺭﺍﻥ‪ ،‬ﻭﻗ��ﺩ ﻧ��ﺯﻝ ﻗﺑﻠﻬﻣ��ﺎ ﺑﺿ � ٌﻊ ﻭﺛﻣ��ﺎﻧﻭﻥ‬
‫ﺳﻭﺭﺓ ﺑﻣﻛﺔ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﺃﻧﺯﻟﺗﺎ ﺑﺎﻟﻣﺩﻳﻧ�ﺔ؟ ﻓﻘ�ﺎﻝ‪ :‬ﻗُ� ﱢﺩﻣﺗﺎ‪ ،‬ﻭﺃُﻟﱢ�ﻑ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﻋﻠ�ﻡ ﻣﻣ�ﻥ ﺃﻟﱠﻔ�ﻪ ﺑ�ﻪ‪،‬‬
‫ﻭﻣ��ﻥ ﻛ��ﺎﻥ ﻣﻌ��ﻪ ﻓﻳ��ﻪ‪ ،‬ﻭﺍﺟﺗﻣ��ﺎﻋﻬﻡ ﻋﻠ��ﻰ ﻋﻠﻣﻬ��ﻡ ﺑ��ﺫﻟﻙ‪ ،‬ﻓﻬ��ﺫﺍ ِﻣ ﱠﻣ��ﺎ ُﻳ ْﻧ َﺗﻬ��ﻰ ﺇﻟﻳ��ﻪ‪ ،‬ﻭﻻ ﻳُﺳْ ��ﺄﻝ‬
‫)‪(27‬‬
‫ﻋﻧﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟ ِﻛﺭْ ﻣﺎﻧﻲ‪ :‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺗﺭﺗﻳﺏ ﻛﺎﻥ ﻳﻌﺭﺿﻪ ‪ ‬ﻋﻠﻰ ﺟﺑﺭﻳﻝ ‪ ‬ﻛ�ﻝ ﺳ�ﻧﺔ‪ ،‬ﺃﻱ‪ :‬ﻣ�ﺎ‬
‫)‪(28‬‬
‫ﻛﺎﻥ ﻳﺟﺗﻣﻊ ﻋﻧﺩﻩ ﻣﻧﻪ‪ ،‬ﻭﻋﺭﺽ ﻋﻠﻳﻪ ﻓﻲ ﺍﻟﺳﻧﺔ ﺍﻟﺗﻲ ﺗﻭﻓﻲ ﻓﻳﻬﺎ ﻣﺭﺗﻳﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻭ ﺑﻛﺭ ﺍﻟﺑﺎﻗﻼﻧﻲ‪ … :‬ﻓﺎﻟﺫﻱ ﻳﻅﻬﺭ ﺃﻧﻪ ﻋﺎﺭﺿﻪ ﺑﻪ ﻫﻛﺫﺍ ﻋﻠ�ﻰ ﻫ�ﺫﺍ ﺍﻟﺗﺭﺗﻳ�ﺏ‪ ،‬ﻭﺑ�ﻪ‬
‫)‪(29‬‬
‫ﺟﺯﻡ ﺍﺑﻥ ﺍﻷﻧﺑﺎﺭﻱ‪.‬‬
‫ﻗ���ﺎﻝ ﺍﺑ���ﻥ ﺣﺟ���ﺭ‪ :‬ﻭﻓﻳ���ﻪ ﻧﻅ���ﺭٌ‪ ،‬ﺑ���ﻝ ﺍﻟ���ﺫﻱ ﻳﻅﻬ���ﺭ ﺃﻧ���ﻪ ﻛ���ﺎﻥ ﻳﻌﺎﺭﺿ���ﻪ ﺑ���ﻪ ﻋﻠ���ﻰ ﺗﺭﺗﻳ���ﺏ‬
‫)‪(30‬‬
‫ﺍﻟﻧﺯﻭﻝ‪.‬‬
‫ﻭﺍﻟﺫﻱ ﻳﻅﻬﺭ ‪-‬ﻭﷲ ﺃﻋﻠﻡ‪ -‬ﻗﻭﻝ ﺍﻟﻛﺭﻣ�ﺎﻧﻲ ﻭﺍﻟﺑ�ﺎﻗﻼﻧﻲ ﻭﺍﺑ�ﻥ ﺍﻷﻧﺑ�ﺎﺭﻱ‪ ،‬ﻓﺈﻧ�ﻪ ﻻ ﻳُﻌﻠ�ﻡ ﺩﻟﻳ� ٌﻝ‬
‫ﻳﺩ ﱡﻝ ﻋﻠﻰ ﻛﻳﻔﻳﺔ ﻋﺭﺽ ﺍﻟﻧﺑﻲ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺟﺑﺭﻳ�ﻝ ‪ ،‬ﻭﻗ�ﺩ ﻋُﻠ�ﻡ ﺃﻥ ﻋﺎﻣ�ﺔ)‪ (31‬ﻗ�ﺭﺍءﺓ‬
‫)‪(32‬‬
‫ﺍﻟﻧﺑﻲ ‪ ‬ﻛﺎﻧﺕ ﻋﻠﻰ ﻣﺎ ﻋﻠﻳﻪ ﺗﺭﺗﻳﺏ ﺍﻟﻣﺻﺣﻑ ﺍﻵﻥ‪.‬‬
‫ﺍﻟﻘ��ﻭﻝ ﺍﻟﺛﺎﻟ��ﺙ‪ :‬ﺃﻥ ﺗﺭﺗﻳ��ﺏ ﻛﺛﻳ��ﺭ ﻣ��ﻥ ﺍﻟﺳ��ﻭﺭ ﻛ��ﺎﻥ ﺑﺗﻭﻗﻳ��ﻑ ﻣ��ﻥ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﻭﻋﻠ��ﻡ ﺫﻟ��ﻙ ﻓ��ﻲ‬
‫ﺣﻳﺎﺗﻪ‪ ،‬ﻭﺃﻥ ﺗﺭﺗﻳﺏ ﺑﻌﺽ ﺍﻟﺳﻭﺭ ﻛﺎﻥ ﺑﺎﺟﺗﻬﺎﺩ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪.‬‬
‫ﻭﺍﺳﺗﺩﻟﻭﺍ ﻋﻠﻰ ﺫﻟﻙ ﺑﻭﺭﻭﺩ ﺃﺣﺎﺩﻳ�ﺙ ﺗﻔﻳ�ﺩ ﺗﺭﺗﻳ�ﺏ ﺑﻌ�ﺽ ﺍﻟﺳ�ﻭﺭ‪ ،‬ﻛﺎﻷﺩﻟ�ﺔ ﺍﻟﺗ�ﻲ ﺍﺣ�ﺗﺞ ِﺑﻬ�ﺎ‬
‫ﺍﻟﻔﺭﻳﻕ ﺍﻟﻘﺎﺋ�ﻝ ﺑ�ﺎﻟﻘﻭﻝ ﺍﻟﺛ�ﺎﻧﻲ‪ ،‬ﻭﻭﺭﻭﺩ ﺁﺛ�ﺎﺭ ﺗﺻ�ﺭﺡ ﺑﺎﺟﺗﻬ�ﺎﺩ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻓ�ﻲ ﺗﺭﺗﻳ�ﺏ ﺑﻌ�ﺽ‬
‫ﺍﻟﺳﻭﺭ ﻛﺣﺩﻳﺙ ﺍﺑﻥ ﻋﺑﺎﺱ ﻋﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺍﻟﺳﺎﺑﻕ‪.‬‬
‫ﻭﺍﺧﺗﻠﻑ ﺍﻟﻘﺎﺋﻠﻭﻥ ِﺑﻬﺫﺍ ﺍﻟﻘﻭﻝ ﻓﻲ ﺍﻟﺳﻭﺭ ﺍﻟﺗﻲ ﺟﺎء ﺗﺭﺗﻳﺑﻬﺎ ﻋﻥ ﺗﻭﻗﻳﻑ ﻭﺍﻟﺳﻭﺭ ﺍﻟﺗ�ﻲ ﺟ�ﺎء‬
‫ﺗﺭﺗﻳﺑﻬﺎ ﻋﻥ ﺍﺟﺗﻬﺎﺩ‪:‬‬

‫‪66‬‬
‫ﻓﻘﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻭ ﻣﺣﻣﺩ ﺑﻥ ﻋﻁﻳﺔ‪ :‬ﺇﻥ ﻛﺛﻳﺭً ﺍ ﻣﻥ ﺍﻟﺳﻭﺭ ﻗ�ﺩ ﻋﻠ�ﻡ ﺗﺭﺗﻳﺑﻬ�ﺎ ﻓ�ﻲ ﺣﻳ�ﺎﺓ ﺍﻟﻧﺑ�ﻲ‬
‫‪ ‬ﻛﺎﻟﺳﺑﻊ ﺍﻟﻁﻭﺍﻝ‪ ،‬ﻭﺍﻟﺣﻭﺍﻣﻳﻡ‪ ،‬ﻭﺍﻟﻣﻔﺻﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻭ ﺟﻌﻔﺭ ﺑﻥ ﺍﻟﺯﺑﻳﺭ‪ :‬ﺍﻵﺛﺎﺭ ﺗﺷﻬﺩ ﺑ�ﺄﻛﺛﺭ ِﻣﻣﱠ�ﺎ ﻧ�ﺹﱠ ﻋﻠﻳ�ﻪ ﺍﺑ�ﻥ ﻋﻁﻳ�ﺔ‪ ،‬ﻭﻳﺑﻘ�ﻰ ﻣﻧﻬ�ﺎ‬
‫ﻗﻠﻳ ٌﻝ ﻳُﻣﻛﻥ ﺃﻥ ﻳﺟ�ﺭﻱ ﻓﻳﻬ�ﺎ ﺍﻟﺧ�ﻼﻑ‪ ،‬ﻭﺍﺣ�ﺗﺞ ﺑﺄﺣﺎﺩﻳ�ﺙ ﻣﻧﻬ�ﺎ ﺣ�ﺩﻳﺙ ﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‪،‬‬
‫)‪(33‬‬
‫ﻭﺣﺩﻳﺙ ﻋﺑﺩ ﷲ ﺑﻥ ﻋﺑﺎﺱ ﺍﻟﺳﺎﺑﻘﺔ ﻓﻲ ﺃﺩﻟﺔ ﺍﻟﻘﻭﻝ ﺍﻷﻭﻝ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﺗﺭﺗﻳﺏ ﺑﻌﺽ ﺍﻟﺳﻭﺭ ﻋﻠﻰ ﺑﻌﺽ‪ ،‬ﺃﻭ ﻣﻌﻅﻣﻬﺎ ﻻ ﻳﻣﺗﻧﻊ ﺃﻥ ﻳﻛﻭﻥ ﺗﻭﻗﻳﻔ ًّﻳﺎ‪،‬‬
‫)‪(34‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺿﻪ ﻣﻥ ﺍﺟﺗﻬﺎﺩ ﺑﻌﺽ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﺍﺣﺗﺞ ﺑﺣﺩﻳﺙ ﺍﺑﻥ ﻋﺑﺎﺱ ﺍﻟﺳﺎﺑﻕ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻭﺍﻟﺫﻱ ﻳﻧﺷﺭﺡ ﻟﻪ ﺍﻟﺻ�ﺩﺭ ﻣ�ﺎ ﺫﻫ�ﺏ ﺇﻟﻳ�ﻪ ﺍﻟﺑﻳﻬﻘ�ﻲ‪ ،‬ﻭﻫ�ﻭ ﺃﻥ ﺟﻣﻳ�ﻊ ﺍﻟﺳ�ﻭﺭ‬
‫ﺗﺭﺗﻳﺑﻬﺎ ﺗﻭﻗﻳﻔﻲ‪ ،‬ﺇﻻ ﺑ�ﺭﺍءﺓ ﻭﺍﻷﻧﻔ�ﺎﻝ‪ ،‬ﻭﻻ ﻳﻧﺑﻐ�ﻲ ﺃﻥ ﻳﺳ�ﺗﺩﻝ ﺑﻘﺭﺍءﺗ�ﻪ ‪ ‬ﺳ�ﻭﺭً ﺍ ﻭﻻ ًء ﻋﻠ�ﻰ‬
‫ﺃﻥ ﺗﺭﺗﻳﺑﻬ��ﺎ ﻛ��ﺫﻟﻙ‪ ،‬ﻭﺣﻳﻧﺋ��ﺫ ﻻ َﻳ� ِ�ﺭ ُﺩ ﺣ��ﺩﻳﺙ ﻗﺭﺍءﺗ��ﻪ ﺍﻟﻧﺳ��ﺎء ﻗﺑ��ﻝ ﺁﻝ ﻋﻣ��ﺭﺍﻥ؛ ﻷﻥ ﺗﺭﺗﻳ��ﺏ‬
‫)‪(35‬‬
‫ﺍﻟﺳﻭﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺓ ﻟﻳﺱ ﺑﻭﺍﺟﺏٍ‪ ،‬ﻭﻟﻌﻠﻪ ﻓﻌﻝ ﺫﻟﻙ ﻟﺑﻳﺎﻥ ﺍﻟﺟﻭﺍﺯ‪.‬‬
‫اﻟﻘﻮل اﻟﺮاﺟﺢ‬
‫ﻫﻭﱠ ﻥ ﺍﻟﺯﺭﻛﺷﻲ ﻣﻥ ﺃﻣﺭ ﻫﺫﺍ ﺍﻟﺧﻼﻑ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﺧﻼﻑ ﻳﺭﺟﻊ ﺇﻟﻰ ﺍﻟﻠﻔﻅ؛ ﻷﻥ ﺍﻟﻘﺎﺋ�ﻝ ﺑ�ﺄﻥ‬
‫ﺍﻟﺗﺭﺗﻳﺏ ﻛﺎﻥ ﻋﻥ ﺍﺟﺗﻬ�ﺎﺩ ﻣ�ﻧﻬﻡ ﻳﻘ�ﻭﻝ‪ :‬ﺇﻧ�ﻪ ‪ ‬ﺭﻣ�ﺯ ﺇﻟ�ﻳﻬﻡ ﺑ�ﺫﻟﻙ‪ ،‬ﻟﻌﻠﻣﻬ�ﻡ ﺑﺄﺳ�ﺑﺎﺏ ﻧﺯﻭﻟ�ﻪ‪،‬‬
‫ﻭﻣﻭﺍﻗﻊ ﻛﻠﻣﺎﺗﻪ؛ ﻭﻟِﻬ�ﺫﺍ ﻗ�ﺎﻝ ﺍﻹﻣ�ﺎﻡ ﻣﺎﻟ�ﻙ‪ :‬ﺇ ﱠﻧﻣ�ﺎ ﺃﻟﻔ�ﻭﺍ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﻣ�ﺎ ﻛ�ﺎﻧﻭﺍ ﻳﺳ�ﻣﻌﻭﻧﻪ ﻣ�ﻥ‬
‫ﺍﻟﻧﺑ��ﻲ ‪ ،‬ﻣ��ﻊ ﻗﻭﻟ��ﻪ ﺑ��ﺄﻥ ﺗﺭﺗﻳ��ﺏ ﺍﻟﺳ��ﻭﺭ ﺍﺟﺗﻬ��ﺎﺩ ﻣ��ﻧﻬﻡ‪ ،‬ﻓ��ﺂﻝ ﺍﻟﺧ��ﻼﻑ ﺇﻟ��ﻰ ﺃﻧ��ﻪ‪ :‬ﻫ��ﻝ ﺫﻟ��ﻙ‬
‫)‪(36‬‬
‫ﺑﺗﻭﻗﻳﻑ ﻗﻭﻟﻲ‪ ،‬ﺃﻡ ِﺑﻣﺟﺭﺩ ﺍﺳﺗﻧﺎﺩ ﻓﻌﻠﻲ‪ ،‬ﻭﺑﺣﻳﺙ ﺑﻘﻲ َﻟﻬﻡ ﻓﻳﻪ ﻣﺟﺎﻝ ﻟﻠﻧﻅﺭ‪.‬‬
‫)‪(37‬‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻭﺳﺑﻘﻪ ﺇﻟﻰ ﺫﻟﻙ ﺃﺑﻭ ﺟﻌﻔﺭ ﺑﻥ ﺍﻟﺯﺑﻳﺭ‪.‬‬
‫ﻭﺍﻟﺫﻱ ﺃﻣﻳﻝ ﺇﻟﻰ ﺗﺭﺟﻳﺣﻪ ﻫﻭ ﺍﻟﻘﻭﻝ ﺍﻟﺛﺎﻧﻲ ﺍﻟﻘﺎﺋﻝ ﺑﺄﻥ ﺗﺭﺗﻳ�ﺏ ﺳ�ﻭﺭ ﺍﻟﻛﺗ�ﺎﺏ ﺍﻟﻌﺯﻳ�ﺯ ﻛﻠﻬ�ﺎ‬
‫ﺗﻭﻗﻳﻔﻲﱞ ‪ ،‬ﺑﻣﺎ ﺳﺑﻕ ﻣﻥ ﺍﻷﺩﻟﺔ ﻋﻧﺩ ﺣﻛﺎﻳﺔ ﻫﺫﺍ ﺍﻟﻘﻭﻝ‪.‬‬
‫ﺃﻣﺎ ﺃﺩﻟﺔ ﺍﻟﻔﺭﻳﻕ ﺍﻟﻘﺎﺋﻝ ﺑﺄﻥ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﺍﺟﺗﻬﺎﺩﻱ ﻓﻣﺭﺩﻭﺩﺓ ﺑﻣﺎ ﻳﺄﺗﻲ‪:‬‬
‫‪ - 1‬ﺃﻣﺎ ﺩﻋﻭﺍﻫﻡ ﺃﻧﻪ ﻟﻭ ﻛﺎﻥ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﺑﺗﻭﻗﻳﻑ ﻣﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﻅﻬﺭ ﻭﻓﺷﺎ ﻭﻧﻘﻝ ﻣﺛﻠﻪ‪،‬‬
‫ﻭﺃﻥ ﻓﻲ ﺍﻟﻌﻠﻡ ﺑﻌﺩﻡ ﺫﻟﻙ ﺍﻟﻧﻘﻝ ﺩﻟﻳﻼً ﻋﻠﻰ ﻋﺩﻡ ﺍﻟﺗﻭﻗﻳﻑ‪ ،‬ﻓﻳﺟﺎﺏ ﺑﺄﻥ ﻋﺩﻡ ﺍﻟﻧﻘ�ﻝ ﻟ�ﻳﺱ ﺩﻟ�ﻳﻼً‬
‫ﻋﻠ��ﻰ ﻋ��ﺩﻡ ﻭﺟ��ﻭﺩ ﺍﻟ��ﻧﺹ‪ ،‬ﺑ��ﻝ ﺇﻥ ﺇﺟﻣ��ﺎﻉ ﺍﻟﺻ��ﺣﺎﺑﺔ ﻋﻠ��ﻰ ﻫ��ﺫﺍ ﺍﻟﺗﺭﺗﻳ��ﺏ ﺩﻟﻳ� ٌﻝ ﻋﻠ��ﻰ ﻭﺟ��ﻭﺩ‬
‫)‪(38‬‬
‫ﺍﻟﻧﺹ ﺑﺎﻟﺗﻭﻗﻳﻑ؛ ﻷﻧﻬﻡ ﻻ ﻳُﺟﻣﻌﻭﻥ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﺳﻧﺔ‪.‬‬

‫‪67‬‬
‫‪ - 2‬ﻓ��ﺈﻥ ﻗﻳ��ﻝ ﻛﻳ��ﻑ ﻳﻛ��ﻭﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ‪ ‬ﻣﺟﻣﻌ��ﻳﻥ ﻋﻠ��ﻰ ﻫ��ﺫﺍ ﺍﻟﺗﺭﺗﻳ��ﺏ ﻣ��ﻊ ﺃﻥ ﻣﺻ��ﺎﺣﻔﻬﻡ‬
‫ﻛﺎﻧﺕ ﻣﺧﺗﻠﻔﺔ ﻓﻲ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﻗﺑﻝ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣ�ﺎﻥ ‪ ،‬ﻭﻟ�ﻭ ﻛ�ﺎﻥ ﺍﻟﺗﺭﺗﻳ�ﺏ‬
‫ﺗﻭﻗﻳﻔ ًّﻳ��ﺎ ﻣﻧﻘ��ﻭﻻً ﻋ��ﻥ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﻣ��ﺎ ﺳ��ﺎﻍ ﻟﻬ��ﻡ ﺃﻥ ﻳﻬﻣﻠ��ﻭﻩ ﻭﻳﺗﺟ��ﺎﻭﺯﻭﻩ‪ ،‬ﻭﻫ��ﻭ ﺩﻟ��ﻳﻠﻬﻡ ﺍﻟﺛ��ﺎﻧﻲ‪،‬‬
‫ﻓﻳﺟﺎﺏ ﺑﺄﻧﻬﻡ ‪ ‬ﺇ ﱠﻧﻣﺎ ﺍﺧﺗﻠﻔﻭﺍ ﻓﻲ ﻫﺫﺍ ﺍﻟﺗﺭﺗﻳﺏ ﺑﺎﺩﺉ ﺍﻷﻣﺭ‪ ،‬ﻗﺑﻝ ﺃﻥ ﻳﻌﻠﻣﻭﺍ ﺑﺎﻟﺗﻭﻗﻳﻑ‪ ،‬ﻓﻠﻣ�ﺎ‬
‫ﻋﻠﻣﻭﺍ ﺑﺎﻟﺗﻭﻗﻳﻑ ﺗﺭﻛﻭﺍ ﺗﺭﺗﻳﺏ ﻣﺻﺎﺣﻔﻬﻡ‪ ،‬ﻭﻗﺩ ﻳﺭﺟﻊ ﺍﻻﺧﺗﻼﻑ ﺃﻳﺿًﺎ ﺇﻟ�ﻰ ﺃﻥ ﻣﺻ�ﺎﺣﻔﻬﻡ‬
‫ﻛﺎﻧﺕ ﺷﺧﺻﻳﺔ ﻓﺭﺩﻳﺔ‪ ،‬ﻭﻟﻡ ﻳﻛﻭﻧﻭﺍ ﻳﻛﺗﺑﻭ َﻧﻬﺎ ﻟﻠﻧﺎﺱ‪ ،‬ﻓﺎﻟﻭﺍﺣﺩ ﻣﻧﻬﻡ ﻻ ﻳُﺛﺑﺕ ﻓﻲ ﻣﺻﺣﻔﻪ ﺇﻻ‬
‫)‪(39‬‬
‫ﻣﺎ ﻭﺻﻝ ﺇﻟﻳﻪ ﻣﺟﻬﻭﺩﻩ‪ ،‬ﻭﻗﺩ ﻳﻔﻭﺗﻪ ﻣﺎ ﻟﻡ ﻳﻔﺕ ﺍﻟﺟﻣﺎﻋﺔ ﻣﻥ ﺗﺣﻘﻳﻕ ﺃﺩﻕ ﻭﻋﻠﻡ ﺃﻭﺳﻊ‪.‬‬
‫‪ - 3‬ﺃﻣﺎ ﺣﺩﻳﺙ ﺍﺑﻥ ﻋﺑﺎﺱ ﻋ�ﻥ ﻋﺛﻣ�ﺎﻥ‪ (40)،‬ﻭﻫ�ﻭ ﺃﻗ�ﻭﻯ ﺣﺟﺟﻬ�ﻡ‪ ،‬ﻓﻬ�ﻭ ﺃﻭﻫﺎﻫ�ﺎ ﺇﺫﺍ ﻧﻅ�ﺭ‬
‫ﺇﻟﻳﻪ ﺑﻌﻳﻥ ﺍﻟﺗﻣﺣﻳﺹ‪ ،‬ﻓﻔﻳﻪ ﺿﻌﻑ ﻻ ﻳُﻧﻛﺭ ﺳﻧ ًﺩﺍ‪ ،‬ﻭﻓﻳﻪ ﺍﻟﺭﺩ ﻋﻠﻰ ﺷﺑﻬﺗﻬﻡ ﻣﺗ ًﻧﺎ‪:‬‬
‫)‪(41‬‬
‫ﺃﻣﺎ ﻣﻥ ﻧﺎﺣﻳﺔ ﺍﻟﺳﻧﺩ ﻓﺈﻥ ﻣﺩﺍﺭ ﺍﻟﺣﺩﻳﺙ ﻋﻠﻰ ﻳﺯﻳﺩ ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺷﻳﺦ ﺃﺣﻣﺩ ﺷ�ﺎﻛﺭ‪ :‬ﻭﻓ�ﻲ ﺇﺳ�ﻧﺎﺩﻩ ﻧﻅ�ﺭ ﻛﺛﻳ�ﺭ‪ ،‬ﺑ�ﻝ ﻫ�ﻭ ﻋﻧ�ﺩﻱ ﺿ�ﻌﻳﻑ ﺟ� ًّﺩﺍ‪ ،‬ﺑ�ﻝ ﻫ�ﻭ‬
‫ﺣﺩﻳﺙ ﻻ ﺃﺻﻝ ﻟﻪ‪.‬‬
‫)‪(42‬‬

‫ﺣﺩ ُﺛﻭﻥ ﻓﻲ ﻳﺯﻳﺩ ﻫﺫﺍ‪ ،‬ﺍﺧﺗﻼ ًﻓﺎ ﻛﺛﻳﺭً ﺍ‪:‬‬

‫ﻭﻗﺩ ﺍﺧﺗﻠﻑ ْﺍﻟ ُﻣ ﱢ‬
‫ﻗﺎﻝ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺗﺭﺟﻣﺔ ﻳﺯﻳﺩ ﺑﻥ ﻫﺭﻣ�ﺯ‪ :‬ﻗ�ﺎﻝ ﻋﺑ�ﺩ ﺍﻟ�ﺭﺣﻣﻥ ﺑ�ﻥ ﻣﻬ�ﺩﻱ‪ :‬ﻳﺯﻳ�ﺩ ﺍﻟﻔﺎﺭﺳ�ﻲ‬
‫ﻫﻭ ﺍﺑﻥ ﻫﺭﻣﺯ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺫﻛﺭﺗﻪ ﻟﻳﺣﻳﻰ ﻓﻠﻡ ﻳﻌﺭﻓﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻳﻛﻭﻥ ﻣﻊ ﺍﻷﻣﺭﺍء‪.‬‬
‫)‪(43‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻥ ﺃﺑﻲ ﺣﺎﺗﻡ‪ :‬ﻳﺯﻳ�ﺩ ﺑ�ﻥ ﻫﺭﻣ�ﺯ‪ ،‬ﺍﺧﺗﻠﻔ�ﻭﺍ ﻓﻳ�ﻪ‪ ،‬ﻫ�ﻝ ﻫ�ﻭ ﻳﺯﻳ�ﺩ ﺍﻟﻔﺎﺭﺳ�ﻲ ﺃﻡ ﻻ؟ ﻓﻘ�ﺎﻝ‬
‫ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺑﻥ ﻣﻬﺩﻱ‪ ،‬ﻓﻳﻣﺎ ﺳﻣﻌﺕ ﺃﺑﻲ َﻳﺣﻛﻲ ﻋﻥ ﻋﻠﻲ ﺑﻥ ْﺍﻟﻣﺩﻳﻧﻲ ﻋﻧﻪ ﺃﻧ�ﻪ ﻗ�ﺎﻝ‪ :‬ﻳﺯﻳ�ﺩ‬
‫ﺍﻟﻔﺎﺭﺳ��ﻲ‪ ،‬ﻫ��ﻭ ﻳﺯﻳ��ﺩ ﺑ��ﻥ ﻫﺭﻣ��ﺯ‪ ،‬ﻭﻛ��ﺫﺍ ﻗﺎﻟ��ﻪ ﺃﺣﻣ��ﺩ ﺑ��ﻥ ﺣﻧﺑ��ﻝ…‪ ،‬ﻭﺃﻧﻛ��ﺭ ﻳﺣﻳ��ﻰ ﺑ��ﻥ ﺳ��ﻌﻳﺩ‬
‫ﺣﺩﺍ‪ ،‬ﻓﻌﻥ ﻋﻠﻲ ﺑﻥ ﺍﻟﻣﺩﻳﻧﻲ ﻗﺎﻝ‪ :‬ﺫﻛﺭﺕ ﻟﻳﺣﻳﻰ ﻗ�ﻭﻝ ﻋﺑ�ﺩ ﺍﻟ�ﺭﺣﻣﻥ ﺑ�ﻥ‬ ‫ﺍﻟﻘﻁﺎﻥ ﺃﻥ ﻳﻛﻭﻧﺎ ﻭﺍ ً‬
‫ﻣﻬﺩﻱ‪ :‬ﺇﻥ ﻳﺯﻳﺩ ﺍﻟﻔﺎﺭﺳﻲ ﻫﻭ ﻳﺯﻳﺩ ﺑﻥ ﻫﺭﻣﺯ‪ ،‬ﻓﻠﻡ ﻳﻌﺭﻓﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺃﺑﻲ ﺣﺎﺗﻡ‪ :‬ﺳﻣﻌﺕ ﺃﺑ�ﻲ ﻳﻘ�ﻭﻝ‪ :‬ﻳﺯﻳ�ﺩ ﺑ�ﻥ ﻫﺭﻣ�ﺯ ﻫ�ﺫﺍ‪ ،‬ﻟ�ﻳﺱ ﺑﻳﺯﻳ�ﺩ ﺍﻟﻔﺎﺭﺳ�ﻲ‪ ،‬ﻫ�ﻭ‬
‫ﺳﻭﺍﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﺯﻳﺩ ﺑﻥ ﻫﺭﻣﺯ ﻣﻥ ﺃﺑﻧﺎء ﺍﻟﻔﺭﺱ ﺍﻟ�ﺫﻳﻥ ﻛ�ﺎﻧﻭﺍ ﺑﺎﻟﻣﺩﻳﻧ�ﺔ ﻭﺟﺎﻟﺳ�ﻭﺍ ﺃﺑ�ﺎ ﻫﺭﻳ�ﺭﺓ‪،‬‬
‫ﻭﻟ��ﻳﺱ ﻫ��ﻭ ﺑﻳﺯﻳ��ﺩ ﺍﻟﻔﺎﺭﺳ��ﻲ ﺍﻟﺑﺻ��ﺭﻱ ﺍﻟ��ﺫﻱ ﻳ��ﺭﻭﻱ ﻋ��ﻥ ﺍﺑ��ﻥ ﻋﺑ��ﺎﺱ‪ ،‬ﺭﻭﻯ ﻋﻧ��ﻪ ﻋ��ﻭﻑ‬
‫)‪(44‬‬
‫ﺍﻷﻋﺭﺍﺑﻲ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻥ ﺣﺑﺎﻥ‪ :‬ﻳﺯﻳﺩ ﺑﻥ ﻫﺭﻣﺯ ﺍﻟﻣﺩﻧﻲ‪ ،‬ﻫﻭ ﺍﻟﺫﻱ ﻳﺭﻭﻱ ﻋﻧﻪ ﻋﻭﻑ ﺍﻷﻋﺭﺍﺑﻲ‪ ،‬ﻭﻳﻘ�ﻭﻝ‪:‬‬

‫‪68‬‬
 ‫)‪(45‬‬
‫ﺣﺩﺛﻧﺎ ﻳﺯﻳﺩ ﺍﻟﻔﺎﺭﺳﻲ ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ‪.‬‬
‫ﻭﺃﺛﺑﺗﻪ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺍﻟﺿﻌﻔﺎء ﺑﺎﻻﺳﻣﻳﻥ‪ :‬ﺍﺑﻥ ﻫﺭﻣﺯ ﻭﺍﻟﻔﺎﺭﺳﻲ‪ (46)،‬ﻓﻬﻣﺎ ﺿﻌﻳﻔﺎﻥ ﻋﻧﺩﻩ‪.‬‬
‫ﻓﻌﻠ��ﻰ ﻫ��ﺫﺍ ﻓﺎﻟﺣ��ﺩﻳﺙ ﺿ��ﻌﻳﻑ‪ ،‬ﺇﻣ��ﺎ ﻟﺿ��ﻌﻑ ﻳﺯﻳ��ﺩ ﺑ��ﻥ ﻫﺭﻣ��ﺯ ﺇﻥ ﻛ��ﺎﻥ ﻫ��ﻭ ﻧﻔﺳ��ﻪ ﻳﺯﻳ��ﺩ‬
‫ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺃﻭ ﻟﺟﻬﺎﻟﺔ ﺃﻭ ﺿﻌﻑ ﻳﺯﻳﺩ ﺍﻟﻔﺎﺭﺳﻲ ﺇﻥ ﻛﺎﻥ ﻏﻳﺭ ﺍﺑﻥ ﻫﺭﻣﺯ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﻌﻼﻣ��ﺔ ﺃﺣﻣ��ﺩ ﺷ��ﺎﻛﺭ‪ :‬ﻓﻬ��ﺫﺍ ﻳﺯﻳ��ﺩ ﺍﻟﻔﺎﺭﺳ��ﻲ ﺍﻟ��ﺫﻱ ﺍﻧﻔ��ﺭﺩ ﺑﺭﻭﺍﻳ��ﺔ ﻫ��ﺫﺍ ﺍﻟﺣ��ﺩﻳﺙ‪ ،‬ﻳﻛ��ﺎﺩ‬
‫ﺷﺑﱢﻪ ﻋﻠﻰ ﻣﺛﻝ ﺍﺑﻥ ﻣﻬﺩﻱ ﻭﺃﺣﻣﺩ ﻭﺍﻟﺑﺧﺎﺭﻱ ﺃﻥ ﻳﻛﻭﻥ ﻫﻭ ﺍﺑﻥ ﻫﺭﻣﺯ‬ ‫ﻳﻛﻭﻥ ﻣﺟﻬﻭﻻً‪ ،‬ﺣﺗﻰ ُ‬
‫ﺃﻭ ﻏﻳ��ﺭﻩ … ﻓ��ﻼ ﻳﻘﺑ��ﻝ ﻣﻧ��ﻪ ﻣﺛ��ﻝ ﻫ��ﺫﺍ ﺍﻟﺣ��ﺩﻳﺙ ﻳﻧﻔ��ﺭﺩ ﺑ��ﻪ‪ ،‬ﻭﻓﻳ��ﻪ ﺗﺷ��ﻛﻳﻙ ﻓ��ﻲ ﻣﻌﺭﻓ��ﺔ ﺳ��ﻭﺭ‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﺛﺎﺑﺗﺔ ﺑﺎﻟﺗﻭﺍﺗﺭ ﺍﻟﻘﻁﻌﻲ… ﻭﻓﻳﻪ ﺗﺷﻛﻳﻙ ﻓﻲ ﺇﺛﺑﺎﺕ ﺍﻟﺑﺳﻣﻠﺔ ﻓﻲ ﺃﻭﺍﺋ�ﻝ ﺍﻟﺳ�ﻭﺭ‪ ،‬ﻛ�ﺄﻥ‬
‫ﻋﺛﻣﺎﻥ ﻛﺎﻥ ﻳﺛﺑﺗﻬﺎ ﺑﺭﺃﻳﻪ ﻭﻳﻧﻔﻳﻬﺎ ﺑﺭﺃﻳﻪ‪ ،‬ﻭﺣﺎﺷﺎﻩ ﻣﻥ ﺫﻟﻙ‪.‬‬
‫ﺛﻡ ﻗﺎﻝ‪ :‬ﻓﻼ ﻋﻠﻳﻧﺎ ﺇﺫﺍ ﻗﻠﻧﺎ ﺇﻧﻪ ﺣﺩﻳﺙ ﻻ ﺃﺻﻝ ﻟﻪ… ﻓﻼ ﻋﺑ�ﺭﺓ ﻓ�ﻲ ﻫ�ﺫﺍ ﺍﻟﻣﻭﺿ�ﻊ ﺑﺗﺣﺳ�ﻳﻥ‬
‫)‪(47‬‬
‫ﺍﻟﺗﺭﻣﺫﻱ‪ ،‬ﻭﻻ ﺑﺗﺻﺣﻳﺢ ﺍﻟﺣﺎﻛﻡ‪ ،‬ﻭﻻ ﺑﻣﻭﺍﻓﻘﺔ ﺍﻟﺫﻫﺑﻲ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﺍﻟﻌﺑﺭﺓ ﻟﻠﺣﺟﺔ ﻭﺍﻟﺩﻟﻳﻝ‪.‬‬
‫ﺿﺎ ﻅﺎﻫﺭً ﺍ‪ ،‬ﻭﻳﺣﻣﻝ ﻁﻌ ًﻧﺎ ﻓﻲ ﺍﻟﺗﻭﻗﻳﻑ ﻓﻲ ﺗﺭﺗﻳﺏ ﺍﻵﻱ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺗ ًﻧﺎ‪ ،‬ﻓﺈﻧﻪ َﻳﺣﻣﻝ ﺗﻧﺎﻗ َ‬
‫ﺃﻣﺎ ﺍﻟﺗﻧﺎﻗﺽ‪ ،‬ﻓﻸﻧﻪ ﺃﺛﺑﺕ ﻟﻸﻧﻔﺎﻝ ﻭﺑﺭﺍءﺓ ﺍﺳﻣﻳﻥ ﻣﺧﺗﻠﻔﻳﻥ‪ ،‬ﻭﻓﻳﻪ ﻣﻊ ﺫﻟ�ﻙ ﺃﻥ ﻋﺛﻣ�ﺎﻥ ﻅ�ﻥ‬
‫ﺃﻥ ﺑﺭﺍءﺓ ﻣﻥ ﺍﻷﻧﻔﺎﻝ ﻓﻘﺭ َﻧﻬﺎ ِﺑﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻘﻭﻝ‪ :‬ﺇﻧﻬﻣﺎ ﺳﻭﺭﺓ ﻭﺍﺣﺩﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺑﺎﻗﻼﻧﻲ‪ :‬ﻭﻗﺩ ﺗﺿﻣﻥ ﺫﻟﻙ ﺃ ﱠﻧﻬﻣﺎ ﺳﻭﺭﺗﺎﻥ؛ ﻷﻧﻪ ﺳﻣﻰ ﻛﻝ ﻭﺍﺣﺩﺓ ﺑﺎﺳﻣﻬﺎ‪.‬‬
‫)‪(48‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻁﻌﻥ ﻓ�ﻲ ﺍﻟﺗﻭﻗﻳ�ﻑ ﻓ�ﻲ ﺗﺭﺗﻳ�ﺏ ﺍﻵﻱ‪ ،‬ﻓ�ﻸﻥ ﻗ�ﻭﻝ ﻋﺛﻣ�ﺎﻥ‪" :‬ﻓﻅﻧﻧ�ﺎ ﺃ ﱠﻧﻬ�ﺎ ﻣﻧﻬ�ﺎ" ﻳ�ﺩﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻟﻡ ﻳﻔﺻﺢ ﺑﺄﻣﺭ ﺑﺭﺍءﺓ‪ ،‬ﻓﺄﺿﺎﻓﻬﺎ ﻋﺛﻣﺎﻥ ﺇﻟﻰ ﺍﻷﻧﻔﺎﻝ ﺍﺟﺗﻬﺎ ًﺩﺍ ﻣﻧﻪ ‪.‬‬
‫ﻭﻫﺫﺍ ﻣﺧﺎﻟﻑ ﻟِﻣﺎ ﻻ ُﻳﺣﺻﻰ ﻣﻥ ﺍﻷﺧﺑﺎﺭ ﺍﻟﺻﺣﻳﺣﺔ ﺍﻟﺩﺍﻟ�ﺔ ﻋﻠ�ﻰ ﺍﻟﺗﻭﻗﻳ�ﻑ ﻓ�ﻲ ﺗﺭﺗﻳ�ﺏ ﺁﻱ‬
‫ﺍﻟﺳﻭﺭ‪ ،‬ﻭﻣﺧﺎﻟﻑ ﻟﻺﺟﻣﺎﻉ ﺍﻟﻣﻧﻘﻭﻝ ﻋﻥ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﺃﻥ ﺗﺭﺗﻳ�ﺏ ﺁﻱ ﺍﻟﺳ�ﻭﺭ ﻟ�ﻳﺱ ﻣﺣ�ﻼًّ‬
‫)‪(49‬‬
‫ﻟﻼﺟﺗﻬﺎﺩ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﻛﺎﻥ ﺑﺗﻭﻗﻳﻑ ﻣﻥ ﺍﻟﻧﺑﻲ ‪.‬ـ‬
‫�ﻲ ِﻣ� َ�ﻥ ْﺍﻟ َﻣ َﺛ��ﺎﻧِﻲ‪َ ،‬ﻭﺇِ َﻟ��ﻰ ُﺳ� َ‬
‫�ﻭﺭ ِﺓ‬ ‫�ﻭﺭ ِﺓ ﺍﻷَ ْﻧ َﻔ� ِ‬
‫�ﺎﻝ َﻭ ِﻫ� َ‬ ‫ﻛﻣ��ﺎ ﺃﻥ ﻗ��ﻭﻝ ﺍﺑ��ﻥ ﻋﺑ��ﺎﺱ‪َ " :‬ﻋ َﻣ� ْ�ﺩ ُﺗ ْﻡ ﺇِ َﻟ��ﻰ ُﺳ� َ‬
‫ﺍﻝ" ﻳﺣﻣﻝ ﻣﺎ ﻳﺭﺩ ﺍﺣﺗﺟﺎﺝ ﻫ�ﺅﻻء‬ ‫ﺿﻌْ ُﺗﻣُﻭ َﻫﺎ ﻓِﻲ ﺍﻟ ﱠﺳﺑْﻊ ﱢ‬
‫ﺍﻟﻁ َﻭ ِ‬ ‫ِﻳﻥ … َﻓ َﻭ َ‬ ‫ِﻲ ﻣ َِﻥ ْﺍﻟ ِﻣﺋ َ‬
‫َﺑ َﺭﺍءﺓٌ َﻭﻫ َ‬
‫ِ‬
‫ِﺑﻬ��ﺫﺍ ﺍﻟﺣ��ﺩﻳﺙ‪ ،‬ﻓﻬ��ﻭ ﺫﺍ ﻳ��ﺫﻛﺭ ﺃﻥ ﺍﻷﻧﻔ��ﺎﻝ ﻣ��ﻥ ﺍﻟﻣﺛ��ﺎﻧﻲ‪ ،‬ﻭﺃﻥ ﺑ��ﺭﺍءﺓ ﻣ��ﻥ ﺍﻟﻣﺋ��ﻳﻥ‪ ،‬ﻭﻳﻘ��ﻭﻝ‪:‬‬
‫ﻓﻭﺿﻌﺗﻣﻭﻫﻣﺎ ﻓﻲ ﺍﻟﺳﺑﻊ ﺍﻟﻁﻭﺍﻝ‪ ،‬ﻭﻫﺫﺍ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺳﺑﻊ ﺍﻟﻁ�ﻭﺍﻝ ﻛﺎﻧ�ﺕ ﻣﻌﻠﻭﻣ�ﺔ ﺗﻭﻗﻳ ًﻔ�ﺎ‬
‫ﻗﺑ��ﻝ ﺍﻟﺟﻣ��ﻊ‪ ،‬ﻭﻛ��ﺫﻟﻙ ﺍﻟﻣﺛ��ﺎﻧﻲ‪ ،‬ﻭﻛ��ﺫﻟﻙ ﺍﻟﻣﺋ��ﻭﻥ‪ ،‬ﻭﺇﻻ ﻓﻣ��ﺎ ﻭﺟ��ﻪ ﺍﺳ��ﺗﻧﻛﺎﺭ ﺍﺑ��ﻥ ﻋﺑ��ﺎﺱ ﻫ��ﺫﺍ‬

‫‪69‬‬
 ‫ﺍﻟﺗﺭﺗﻳﺏ؟!‬
‫‪ - 4‬ﺃﻣ��ﺎ ﺣ��ﺩﻳﺙ ﻳﻭﺳ��ﻑ ﺑ��ﻥ ﻣﺎﻫ��ﻙ ﻋ��ﻥ َﻋﺎ ِﺋ َﺷ� َﺔ ‪َ -‬ﺭﺿِ ��ﻲ ﷲ َﻋ ْﻧ َﻬ��ﺎ‪ -‬ﻓﻳ��ﺭﺩ ﻋﻠﻳ��ﻪ ﺑ��ﺄﻥ ﻫ��ﺫﺍ‬
‫ﺍﻟﻌﺭﺍﻗﻲ ﺇ ﱠﻧﻣﺎ ﺳﺄﻝ ﻋﻥ ﺗﺭﺗﻳﺏ ﺍﻟﺳ�ﻭﺭ‪ ،‬ﻭﻛ�ﺎﻥ ِﻣﻣﱠ�ﻥ ﻳﺄﺧ�ﺫ ﺑﻘ�ﺭﺍءﺓ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‪ ،‬ﻭﻛ�ﺎﻥ ﺍﺑ�ﻥ‬
‫ﻣﺳﻌﻭﺩ ﻟﻣﺎ ﺣﺿﺭ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ ﺇﻟﻰ ﺍﻟﻛﻭﻓﺔ‪ ،‬ﻟ�ﻡ ﻳﻭﺍﻓ�ﻕ ﺃﻭﻝ ﺍﻷﻣ�ﺭ ﻋﻠ�ﻰ ﺍﻟﺭﺟ�ﻭﻉ ﻋ�ﻥ‬
‫ﻗﺭﺍءﺗﻪ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺇﻋﺩﺍﻡ ﻣﺻﺣﻔﻪ‪ ،‬ﻭﻛﺎﻥ ﺗﺄﻟﻳﻑ ﻣﺻﺣﻔﻪ ﻣﻐﺎﻳﺭً ﺍ ﻟﺗ�ﺄﻟﻳﻑ ﻣﺻ�ﺣﻑ ﻋﺛﻣ�ﺎﻥ‪،‬‬
‫)‪(50‬‬
‫ﻓﻠﺫﺍ ﺃﻁﻠﻕ ﺍﻟﻌﺭﺍﻗﻲ ﺃﻧﻪ ﻏﻳﺭ ﻣﺅﻟﻑ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﺭﻳﻕ ﺍﻟﺛﺎﻟﺙ ﺍﻟﻘﺎﺋﻝ ﺑﺎﻟﺗﻔﺻﻳﻝ‪ ،‬ﻓﻳﺟﺎﺏ ﺑﻧﻔﺱ ﺍﻷﺟﻭﺑﺔ‪ ،‬ﺇﺫ ﻟﻡ ﻳﺄﺕ ﺑﺩﻟﻳﻝ ﺟﺩﻳﺩ‪ ،‬ﻛﻣ�ﺎ‬
‫ﻳ��ﺭﺩ ﻋﻠ��ﻳﻬﻡ ﺃﻳ ً‬
‫ﺿ��ﺎ ﺑ��ﺄﻥ ﺍﻟﻌﻠ��ﻡ ﺑﺗﻭﻗﻳ��ﻑ ﺍﻟ��ﺑﻌﺽ ﻳ��ﺩﻝ ﻋﻠ��ﻰ ﺍﻟﺗﻭﻗﻳ��ﻑ ﻓ��ﻲ ﺍﻟﻛ��ﻝ‪ ،‬ﺇﺫ ﻟ��ﻭ ﻋﻠ��ﻡ‬
‫ﺍﻟﺻ��ﺣﺎﺑﺔ ﺍﻟﺗﻭﻗﻳ��ﻑ َﻟﻣ��ﺎ ﻓ��ﺎ َﺗﻬﻡ ﺃﻥ ﻳﺳ��ﺄﻟﻭﺍ ﻋ��ﻥ ﻛ��ﻝ ﺳ��ﻭﺭﺓ ﺑﻌﻳﻧﻬ��ﺎ‪ ،‬ﻭﺍﻟﻧﺑ��ﻲ ‪َ ‬ﺣ��ﻲﱞ ﺑ��ﻳﻥ‬
‫ﺃﻅﻬﺭﻫﻡ‪ ،‬ﻭﺇﻻ ﻟﻛﺎﻧﻭﺍ ‪-‬ﻭﺣﺎﺷﺎﻫﻡ‪ -‬ﻣﻘﺻﺭﻳﻥ ﻓﻲ ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻓﺈﻥ ﻗﻳﻝ‪ :‬ﺇﻥ ﺍﻟﺭﻭﺍﻳ�ﺎﺕ ْﺍﻟﻣﺣ�ﺗﺞ ِﺑﻬ�ﺎ ﻭﺃﻣﺛﺎﻟﻬ�ﺎ ﺧﺎﺻ�ﺔ ِﺑﻣﺣﺎﻟﱢﻬ�ﺎ‪ ،‬ﺛ�ﻡ ﻫ�ﻲ ﻅﻧﻳ�ﺔ ﻓ�ﻲ ﺍﻟﺩﻻﻟ�ﺔ‬
‫ﻋﻠﻰ ﻛﻭﻥ ﺍﻟﺗﺭﺗﻳﺏ ﻋﻥ ﺗﻭﻗﻳﻑ‪.‬‬
‫ﻓﺎﻟﺟﻭﺍﺏ ﺃﻥ ﺇﺟْ ﻣﺎﻉ ﺍﻟﺻﺣﺎﺑﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺗﺭﺗﻳ�ﺏ ﻳ�ﺩﻝ ﻋﻠ�ﻰ ﺍﻧﺳ�ﺣﺎﺏ ﻣ�ﺎ ﺩﻟ�ﺕ َﻋ َﻠﻳْ� ِﻪ ﻫ�ﺫﻩ‬
‫ﺍﻟﺭﻭﺍﻳﺎﺕ ﻣﻥ ﺍﻟﺗﺭﺗﻳﺏ ﻋﻠﻰ ﻛﻝ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻳﻘﻁﻊ ﺍﻟﻅﻥ ﻓﻲ ﺩﻻﻟﺗﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﻗﻳﻝ‪ :‬ﺇﻥ ﺍﻹﺟﻣﺎﻉ ﺍﻟﺫﻱ ﺍﺳﺗﻧﺩﺗﻡ ﺇﻟﻳﻪ ﻻ ﻳﺩﻝ ﻋﻠﻰ ﺍﻟﺗﻭﻗﻳﻑ ﻓﻲ ﺗﺭﺗﻳ�ﺏ ﺟﻣﻳ�ﻊ ﺍﻟﺳ�ﻭﺭ‪،‬‬
‫ﻷﻧﻪ ﻻ ﻳﺷﺗﺭﻁ ﺃﻥ ﻳﺳﺗﻧﺩ ﺍﻹﺟﻣﺎﻉ ﺇﻟﻰ ﻧﺹ‪.‬‬
‫ً‬
‫ﺣﺎﺩﺛﺎ ﺣﺗ�ﻰ ﻳُﻘ�ﺎﻝ ﺇﻥ ﺍﻹﺟﻣ�ﺎﻉ ﻋﻠﻳ�ﻪ ﻻ ﻳ�ﺩﻝ‬ ‫ﻓﺎﻟﺟﻭﺍﺏ ﺃﻥ ﺃﻣﺭ ﺗﺭﺗﻳﺏ ﺍﻟﺳﻭﺭ ﻟﻡ ﻳﻛﻥ ﺃﻣﺭً ﺍ‬
‫ﺏ ﺳ�ﻭﺭ ﺍﻟﻘ�ﺭﺁﻥ ﻣﻌ�ﺭﻭﻑٌ ﻣ�ﻥ ﻋﻬ�ﺩ ﺍﻟﻧﺑ�ﻲ ‪ ،‬ﻓ�ﻼ‬
‫ﺃﻣ�ﺭ ﺗﺭﺗﻳ� ِ‬
‫ﻋﻠﻰ ﻧﺹ ﺑﺎﻟﺗﻭﻗﻳﻑ‪ ،‬ﺑ�ﻝ ﺇﻥ َ‬
‫ﻳﺭﺩ ﺃﻥ ﺇﺟﻣﺎﻋﻬﻡ ﻛﺎﻥ ﻋﻥ ﺍﺟﺗﻬﺎﺩ ﻏﻳﺭ ﻣﺳﺗﻧﺩ ﺇﻟﻰ ﻧﺹ ﺳﺎﺑﻕ‪.‬‬

‫)‪ (1‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،82‬ﻭﺍﻟﺑﺭﻫﺎﻥ )‪ ،(257/1‬ﻭﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(655/8‬‬

‫)‪ (2‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﺍﻟﺯﺭﻛﺷﻲ )‪.(259-258/1‬‬
‫)‪ (3‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.82‬‬
‫)‪ (4‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(353/1‬‬
‫)‪ (5‬ﺍﻹﺗﻘ��ﺎﻥ ﻓ��ﻲ ﻋﻠ��ﻭﻡ ﺍﻟﻘ��ﺭﺁﻥ )‪ ،(183-181/1‬ﻭﺍﻟﺑﺭﻫ��ﺎﻥ ﻓ��ﻲ ﻋﻠ��ﻭﻡ ﺍﻟﻘ��ﺭﺁﻥ )‪ ،(259/1‬ﻭﻧﻛ��ﺕ ﺍﻻﻧﺗﺻ��ﺎﺭ ﻟﻧﻘ��ﻝ‬
‫ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،81‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(353/1‬‬

‫‪70‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﺍﻟﻣﺳ�ﻧﺩ ﻣﺳ�ﻧﺩ ﺍﻟﻌﺷ�ﺭﺓ ﺍﻟﻣﺑﺷ�ﺭﻳﻥ ﺑﺎﻟﺟﻧ�ﺔ )‪(92/1‬ﺡ ‪ (111/1) ،401‬ﺡ ‪ ،501‬ﻭﺃﺑ�ﻭ ﺩﺍﻭﺩ ﻓ�ﻲ‬
‫ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ ﺑﺎﺏ ﻣﻥ ﺟﻬﺭ ﺑﻬﺎ )‪(209-208/1‬ﺡ ‪ ،786‬ﻭﺍﻟﺗﺭﻣﺫﻱ ﻓﻲ ﻛﺗ�ﺎﺏ ﺗﻔﺳ�ﻳﺭ ﺍﻟﻘ�ﺭﺁﻥ ﺑ�ﺎﺏ ﺳ�ﻭﺭﺓ ﺍﻟﺗﻭﺑ�ﺔ‬
‫)‪ (272/5‬ﺡ ‪ ،3086‬ﻭﻗﺎﻝ‪ :‬ﺣﺩﻳﺙ ﺣﺳﻥ‪.‬‬
‫)‪ (7‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.82‬‬
‫)‪ (8‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺗﺄﻟﻳﻑ ﺍﻟﻘﺭﺁﻥ )‪ (654/8‬ﺡ ‪.4993‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(655/8‬‬
‫)‪ (10‬ﻫ��ﻭ ﺍﻟﻌﻼﻣ��ﺔ ﺇﻣ��ﺎﻡ ﺍﻟﻌﺭﺑﻳ��ﺔ ﺃﺣﻣ��ﺩ ﺑ��ﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺇﺳ��ﻣﺎﻋﻳﻝ ﺍﻟﻣﺻ��ﺭﻱ ﺍﻟﻧﺣ��ﻭﻱ‪ ،‬ﺻ��ﺎﺣﺏ ﺍﻟﺗﺻ��ﺎﻧﻳﻑ‪ ،‬ﺃﺧ��ﺫ ﻋ��ﻥ‬
‫ﺍﻟﺯﺟ���ﺎﺝ‪ ،‬ﻭﻛ���ﺎﻥ ﻣ���ﻥ ﺃﺫﻛﻳ���ﺎء ﺍﻟﻌ���ﺎﻟﻡ‪ .‬ﺗ���ﻭﻓﻲ ﺳ���ﻧﺔ ‪338‬ﻫ���ـ‪ .‬ﺳ���ﻳﺭ ﺃﻋ���ﻼﻡ ﺍﻟﻧ���ﺑﻼء )‪ ،(401/15‬ﻭﺷ���ﺫﺭﺍﺕ ﺍﻟ���ﺫﻫﺏ‬
‫)‪.(346/2‬‬
‫)‪ (11‬ﺍﻟﺑﺭﻫﺎﻥ )‪.(258/1‬‬
‫)‪ (12‬ﻫﻭ ﺗﺎﺝ ﺍﻟﻘﺭﺍء‪ ،‬ﺑﺭﻫﺎﻥ ﺍﻟ�ﺩﻳﻥ ﺃﺑ�ﻭ ﺍﻟﻘﺎﺳ�ﻡ ﻣﺣﻣ�ﻭﺩ ﺑ�ﻥ ﺣﻣ�ﺯﺓ ﺍﻟﻛﺭﻣ�ﺎﻧﻲ‪ ،‬ﻋ�ﺎﻟﻡ ﺑ�ﺎﻟﻘﺭﺍءﺍﺕ‪ ،‬ﻛ�ﺎﻥ ﻋﺟﺑً�ﺎ ﻓ�ﻲ ﺩﻗ�ﺔ‬
‫ﺍﻟﻔﻬﻡ ﻭﺣﺳﻥ ﺍﻻﺳﺗﻧﺑﺎﻁ‪ ،‬ﺗﻭﻓﻲ ﻓﻲ ﺣﺩﻭﺩ ﺳﻧﺔ ‪505‬ﻫـ‪ .‬ﺍﻷﻋﻼﻡ ﻟﻠﺯﺭﻛﻠﻲ )‪.(168/7‬‬
‫)‪ (13‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﺗﻭﺟﻳﻪ ﻣﺗﺷﺎﺑﻪ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،16‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(259/1‬‬
‫)‪ (14‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺍﻟﺣﺎﻓﻅ ﺍﻟﻠﻐ�ﻭﻱ ﺫﻭ ﺍﻟﻔﻧ�ﻭﻥ‪ ،‬ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺍﻟﻘﺎﺳ�ﻡ ﺑ�ﻥ ﺑﺷ�ﺎﺭ ﺍﻟﻣﻘ�ﺭﺉ ﺍﻟﻧﺣ�ﻭﻱ‪ ،‬ﻭﻟ�ﺩ ﺳ�ﻧﺔ ‪272‬ﻫ�ـ‪ ،‬ﺃﻟ�ﻑ‬
‫ﺍﻟﺩﻭﺍﻭﻳﻥ ﺍﻟﻛﺑﺎﺭ ﻓﻲ ﻋﻠ�ﻭﻡ ﺍﻟﻘ�ﺭﺁﻥ ﻭﺍﻟﻐﺭﻳ�ﺏ ﻭﺍﻟﻣﺷ�ﻛﻝ‪ ،‬ﻭﺍﻟﻭﻗ�ﻑ ﻭﺍﻻﺑﺗ�ﺩﺍء‪ ،‬ﻭﻛ�ﺎﻥ ﻣ�ﻥ ﺃﻋﻠ�ﻡ ﺍﻟﻧ�ﺎﺱ ﺑﻧﺣ�ﻭ ﺍﻟﻛ�ﻭﻓﻳﻳﻥ‬
‫ﺣﻔﻅﺎ ﻟﻠﻐﺔ‪ .‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪328‬ﻫـ‪ .‬ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪ ،(274/15‬ﻭﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(310/2‬‬ ‫ً‬ ‫ﻭﺃﻛﺛﺭﻫﻡ‬
‫)‪ (15‬ﺍﻟﺑﺭﻫﺎﻥ )‪.(260/1‬‬
‫)‪ (16‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(354/1‬‬
‫)‪ (17‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺗﺄﻟﻳﻑ ﺍﻟﻘﺭﺁﻥ )‪ (654/8‬ﺡ ‪.4994‬‬
‫)‪ (18‬ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ﺍﻟﻁﻳﺎﻟﺳﻲ ﻓﻲ ﻣﺳﻧﺩﻩ ﻛﺗﺎﺏ ﺑﺎﺏ )‪ ،(136/1‬ﻭﺍﻟﺑﻳﻬﻘﻲ ﻓﻲ ﺩﻻﺋﻝ ﺍﻟﻧﺑ�ﻭﺓ )‪ ،(475/5‬ﻭﺃﺷ�ﺎﺭ ﺇﻟﻳ�ﻪ‬
‫ﺍﻟﺳﻳﻭﻁﻲ ﺑﺎﻟﺣﺳﻥ‪ :‬ﻓﻳﺽ ﺍﻟﻘﺩﻳﺭ ﺷﺭﺡ ﺍﻟﺟﺎﻣﻊ ﺍﻟﺻﻐﻳﺭ )‪.(565/1‬‬
‫)‪ (19‬ﺍﻟﺑﺭﻫﺎﻥ )‪.(258/1‬‬
‫)‪ (20‬ﺭﻭﺍﻩ ﺃﺑﻭ ﻋﻣﺭﻭ ﺍﻟﺩﺍﻧﻲ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓﺔ ﺭﺳﻡ ﻣﺻﺎﺣﻑ ﺍﻷﻣﺻﺎﺭ ﺹ ‪.18‬‬
‫)‪ (21‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(658/8‬‬
‫)‪ (22‬ﻫﻭ ﺃﻭﺱ ﺑﻥ ﺃﺑﻲ ﺃﻭﺱ ﺍﻟﺻﺣﺎﺑﻲ‪ ،‬ﻭﻓﺩ ﻋﻠ�ﻰ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﻣ�ﻊ ﻭﻓ�ﺩ ﺍﻟﻁ�ﺎﺋﻑ‪ ،‬ﻭﺭﻭﻯ ﺣ�ﺩﻳﺙ ﺗﺣﺯﻳ�ﺏ ﺍﻟﻘ�ﺭﺁﻥ‪ .‬ﺃﺳ�ﺩ‬
‫ﺍﻟﻐﺎﺑﺔ )‪.(167/1‬‬
‫)‪ (23‬ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ﻓﻲ ﺳﻧﻧﻪ ﻛﺗﺎﺏ ﺑﺎﺏ )‪ (56-55/2‬ﺡ ‪ ،1393‬ﻭﺍﺑﻥ ﻣﺎﺟ�ﻪ ﻓ�ﻲ ﺳ�ﻧﻧﻪ ﻛﺗ�ﺎﺏ ﺇﻗﺎﻣ�ﺔ ﺍﻟﺻ�ﻼﺓ ﺑ�ﺎﺏ‬
‫ﻓﻲ ﻛﻡ ﻳﺳﺗﺣﺏ ﻳﺧﺗﻡ ﺍﻟﻘﺭﺁﻥ )‪ (427/1‬ﺡ ‪ 1345‬ﻭﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩ ﺍﻟﻣﺩﻧﻳﻳﻥ ﺡ ‪15733‬‬
‫)‪ (24‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(658/8‬‬
‫)‪ (25‬ﺍﻹﺗﻘﺎﻥ )‪.(179/1‬‬
‫)‪ (26‬ﻫﻭ ﺍﻹﻣﺎﻡ‪ ،‬ﻣﻔﺗﻲ ﺍﻟﻣﺩﻳﻧﺔ ﺃﺑﻭ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺍﻟﻘﺭﺷﻲ ﺍﻟﺗﻳﻣﻲ ﻣﻭﻻﻫﻡ‪ ،‬ﺍﻟﻣﺷﻬﻭﺭ ﺑﺭﺑﻳﻌﺔ ﺍﻟ�ﺭﺃﻱ‪ ،‬ﻛ�ﺎﻥ ﻓﻘﻳﻬً�ﺎ ﻋﺎﻟﻣً�ﺎ‬
‫ﺑﺎﻟﺣﺩﻳﺙ ﻣﻥ ﺃﺋﻣﺔ ﺍﻻﺟﺗﻬﺎﺩ‪ .‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪136‬ﻫـ‪ .‬ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪ ،(89/6‬ﻭﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(194/1‬‬
‫)‪ (27‬ﺍﻹﺗﻘﺎﻥ )‪.(179/1‬‬

‫‪71‬‬
 ‫)‪ (28‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﺗﻭﺟﻳﻪ ﻣﺗﺷﺎﺑﻪ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،16‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(259/1‬‬
‫)‪ (29‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(658/8‬‬
‫)‪ (30‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(658/8‬‬
‫)‪ (31‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(257/1‬‬
‫)‪ (32‬ﻣﻥ ﻗﺭﺍءﺗﻪ ‪ ‬ﺑﺧﻼﻑ ﺗﺭﺗﻳﺏ ﺍﻟﻣﺻﺣﻑ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗ�ﺎﺏ ﺻ�ﻼﺓ ﺍﻟﻣﺳ�ﺎﻓﺭﻳﻥ ﻭﻗﺻ�ﺭﻫﺎ َﺑ�ﺎﺏ‬
‫ﺍﺕ ﻟَ ْﻳﻠَ� ٍﺔ َﻓ�ﺎ ْﻓ َﺗ َﺗ َﺢ ْﺍﻟ َﺑ َﻘ َ�ﺭ َﺓ َﻓﻘُ ْﻠ ُ‬
‫�ﺕ َﻳﺭْ َﻛ� ُﻊ‬ ‫ْﺕ َﻣ َﻊ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱢ ‪َ ‬ﺫ َ‬ ‫ﺻﻠﱠﻳ ُ‬‫ﺻﻼ ِﺓ ﺍﻟﻠﱠﻳ ِْﻝ َﻋﻥْ ُﺣ َﺫ ْﻳ َﻔ َﺔ َﻗﺎ َﻝ‪َ :‬‬ ‫ﺏ َﺗ ْﻁ ِﻭ ِ‬
‫ﻳﻝ ْﺍﻟﻘ َِﺭﺍء ِﺓ ﻓِﻲ َ‬ ‫ﺍﺳْ ِﺗﺣْ َﺑﺎ ِ‬
‫ﺍﻥ‬‫ﺕ َﻳﺭْ َﻛ ُﻊ ِﺑ َﻬﺎ ُﺛ ﱠﻡ ﺍ ْﻓ َﺗ َﺗ َﺢ ﺍﻟ ﱢﻧ َﺳﺎ َء َﻓ َﻘ َﺭﺃَ َﻫﺎ ُﺛ ﱠﻡ ﺍ ْﻓ َﺗ� َﺗ َﺢ ﺁ َﻝ ﻋِ ﻣْ َ�ﺭ َ‬
‫ﺿﻰ َﻓﻘُ ْﻠ ُ‬
‫ﺻﻠﱢﻲ ِﺑ َﻬﺎ ﻓِﻲ َﺭ ْﻛ َﻌ ٍﺔ َﻓ َﻣ َ‬ ‫ﺿﻰ َﻓﻘُ ْﻠ ُ‬
‫ﺕ ُﻳ َ‬ ‫ﻋِ ْﻧ َﺩ ْﺍﻟﻣِﺎ َﺋ ِﺔ ُﺛ ﱠﻡ َﻣ َ‬
‫َﻓ َﻘ َﺭﺃَ َﻫﺎ … ﺍﻟﺣﺩﻳﺙ‪ .‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﻣﻊ ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪ (61/6‬ﺡ ‪.772‬‬
‫)‪ (33‬ﺍﻟﺑﺭﻫ���ﺎﻥ ﻓ���ﻲ ﻋﻠ���ﻭﻡ ﺍﻟﻘ���ﺭﺁﻥ )‪ ،(258-257/1‬ﻭﺍﻹﺗﻘ���ﺎﻥ ﻓ���ﻲ ﻋﻠ���ﻭﻡ ﺍﻟﻘ���ﺭﺁﻥ )‪ ،(177/1‬ﻭﻣﻧﺎﻫ���ﻝ ﺍﻟﻌﺭﻓ���ﺎﻥ‬
‫)‪.(358-356/1‬‬
‫)‪ (34‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(658/8‬‬
‫)‪ (35‬ﺍﻹﺗﻘﺎﻥ )‪ ،(179/1‬ﻭﺍﻧﻅﺭ ﺩﻻﺋﻝ ﺍﻟﻧﺑﻭﺓ ﻟﻠﺑﻳﻬﻘﻲ )‪.(152/7‬‬
‫)‪ (36‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(257/1‬‬
‫)‪ (37‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(177/1‬‬
‫)‪ (38‬ﺍﻧﻅﺭ ﺍﻟﺭﺳﺎﻟﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺷﺎﻓﻌﻲ ﺹ ‪.322‬‬
‫)‪ (39‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(360/1‬‬
‫ِﻲ ﻣ َِﻥ ْﺍﻟ َﻣ َﺛﺎﻧِﻲ‪َ ،‬ﻭﺇِﻟَ�ﻰ‬ ‫ُﻭﺭ ِﺓ ﺍﻷَ ْﻧ َﻔ ِ‬
‫ﺎﻝ َﻭﻫ َ‬ ‫ﺎﻥ‪َ :‬ﻣﺎ َﺣ َﻣﻠَ ُﻛ ْﻡ َﻋﻠَﻰ ﺃَﻥْ َﻋ َﻣ ْﺩ ُﺗ ْﻡ ﺇِﻟَﻰ ﺳ َ‬ ‫ﺕ ﻟِﻌ ُْﺛ َﻣ َ‬ ‫)‪ (40‬ﻭﻗﺩ ﺳﺑﻕ ﻗﺭﻳﺑًﺎ‪ ،‬ﻭﻓﻳﻪ ﻗﻭﻟﻪ‪ :‬ﻗُ ْﻠ ُ‬
‫ﺿ�ﻌْ ُﺗﻣُﻭ َﻫﺎ ﻓِ�ﻲ‬‫ِﻳﻡ َﻓ َﻭ َ‬ ‫ِ�ﻳﻥ َﻓ َﻘ َ�ﺭ ْﻧ ُﺗ ْﻡ َﺑ ْﻳ َﻧ ُﻬ َﻣ�ﺎ‪َ ،‬ﻭﻟَ� ْﻡ َﺗ ْﻛ ُﺗﺑُ�ﻭﺍ َﺑ ْﻳ َﻧ ُﻬ َﻣ�ﺎ َﺳ ْ‬
‫ِﻲ ﻣ َِﻥ ْﺍﻟ ِﻣﺋ َ‬
‫ُﻭﺭ ِﺓ َﺑ َﺭﺍءﺓٌ َﻭﻫ َ‬
‫ﷲ ﺍﻟ�ﺭﱠ ﺣْ َﻣ ِﻥ ﺍﻟ�ﺭﱠ ﺣ ِ‬
‫�ﻁ َﺭ ِﺑﺳْ �ﻡ ِ‬ ‫ﺳ َ‬
‫ﺍﻝ‪.‬‬ ‫ﺍﻟ ﱠﺳﺑْﻊ ﱢ‬
‫ﺍﻟﻁ َﻭ ِ‬ ‫ِ‬
‫)‪ (41‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﺍﻟﻣﺳﻧﺩ ﻣﺳﻧﺩ ﺍﻟﻌﺷﺭﺓ ﺍﻟﻣﺑﺷ�ﺭﻳﻥ ﺑﺎﻟﺟﻧ�ﺔ )‪(92/1‬ﺡ ‪ (111/1) ،401‬ﺡ ‪ ،501‬ﻭﺃﺑ�ﻭ ﺩﺍﻭﺩ ﻓ�ﻲ‬
‫ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ ﺑﺎﺏ ﻣﻥ ﺟﻬﺭ ِﺑﻬﺎ )‪(209-208/1‬ﺡ ‪ ،786‬ﻭﺍﻟﺗﺭﻣﺫﻱ ﻓﻲ ﻛﺗ�ﺎﺏ ﺗﻔﺳ�ﻳﺭ ﺍﻟﻘ�ﺭﺁﻥ ﺑ�ﺎﺏ ﺳ�ﻭﺭﺓ ﺍﻟﺗﻭﺑ�ﺔ‬
‫)‪ (272/5‬ﺡ ‪ ،3086‬ﻭﻓﻲ ﺭﻭﺍﻳﺎﺗﻬﻡ ﻳﺯﻳ�ﺩ ﺍﻟﻔﺎﺭﺳ�ﻲ‪ .‬ﻗ�ﺎﻝ ﺍﻟﺗﺭﻣ�ﺫﻱ‪َ :‬ﻳ ِﺯﻳ� ُﺩ ﺍﻟﺭﱠ َﻗﺎﺷِ �ﻲﱡ ﻫ َُ�ﻭ َﻳ ِﺯﻳ� ُﺩ ﺍﺑْ�ﻥُ ﺃَ َﺑ َ‬
‫�ﺎﻥ ﺍﻟﺭﱠ َﻗﺎﺷِ �ﻲﱡ‬
‫ِﻳﻥ َﻭﻟَ ْﻡ ﻳ ُْﺩ ِﺭﻙِ ﺍﺑ َْﻥ َﻋﺑ ٍ‬
‫ﱠﺎﺱ‪ .‬ﺟﺎﻣﻊ ﺍﻟﺗﺭﻣﺫﻱ )‪ .(272/5‬ﻭﻭﺭﺩ ﻓﻲ ﺭﻭﺍﻳﺔ ﺍﻟﺑﻳﻬﻘﻲ ﻣﻥ ﻁﺭﻳﻕ ﻫ�ﻭﺫﺓ ﺑ�ﻥ‬ ‫َﻭﻫ َُﻭ ﻣ َِﻥ ﺍﻟ ﱠﺗ ِﺎﺑﻌ َ‬
‫ﺧﻠﻳﻔﺔ ﻋﻥ ﻋﻭﻑ ﺑﻥ ﺃﺑﻲ ﺟﻣﻳﻠﺔ ﻋﻥ ﻳﺯﻳﺩ ﺍﻟﺭﻗﺎﺷﻲ‪ .‬ﺩﻻﺋﻝ ﺍﻟﻧﺑﻭﺓ )‪ ،(152/7‬ﻭﺃﺧﺭﺟﻪ ﺍﻟﺣﺎﻛﻡ ﻣﻥ ﻁﺭﻳﻕ ﻫ�ﻭﺫﺓ ﺑ�ﻥ‬
‫ﺧﻠﻳﻔﺔ ﺃﻳﺿًﺎ‪،‬ﻭﻣﻥ ﻁﺭﻳﻕ ﺭﻭﺡ ﺑﻥ ﻋﺑﺎﺩﺓ‪ ،‬ﻋﻥ ﻋﻭﻑ ﻋﻥ ﻳﺯﻳﺩ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺯﻋ�ﻡ ﺃﻧ�ﻪ ﻋﻠ�ﻰ ﺷ�ﺭﻁ ﺍﻟﺷ�ﻳﺧﻳﻥ‪ ،‬ﻭﻭﺍﻓﻘ�ﻪ‬
‫ﺍﻟﺫﻫﺑﻲ! ﺍﻟﻣﺳﺗﺩﺭﻙ ﻋﻠﻰ ﺍﻟﺻﺣﻳﺣﻳﻥ )‪ ،(221/1‬ﻭ)‪.(330/1‬‬
‫)‪ (42‬ﻣﺳﻧﺩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ﺑﺗﺣﻘﻳﻕ ﺍﻟﺷﻳﺦ ﺃﺣﻣﺩ ﺷﺎﻛﺭ )‪.(399/1‬‬
‫)‪ (43‬ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﻛﺑﻳﺭ )‪(367/2/4‬‬
‫)‪ (44‬ﺍﻟﺟﺭﺡ ﻭﺍﻟﺗﻌﺩﻳﻝ ﻻﺑﻥ ﺃﺑﻲ ﺣﺎﺗﻡ )‪.(293/2/4‬‬
‫)‪ (45‬ﺍﻟﺛﻘﺎﺕ ﻻﺑﻥ ﺣﺑﺎﻥ ‪.(531/5‬‬
‫)‪ (46‬ﺍﻟﺿﻌﻔﺎء ﺍﻟﺻﻐﻳﺭ ﺗﺭﺟﻣﺔ ‪ 407‬ﺹ ‪.122‬‬
‫)‪ (47‬ﻣﺳﻧﺩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ﺑﺗﺣﻘﻳﻕ ﺍﻟﺷﻳﺦ ﺃﺣﻣﺩ ﺷﺎﻛﺭ )‪.(401-399/1‬‬
‫)‪ (48‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.82‬‬

‫‪72‬‬
‫)‪ (49‬ﺭﺍﺟﻊ ﻣﺳﺄﻟﺔ ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ ﻓﻲ ﺍﻟﺳﻭﺭﺓ ﺗﻭﻗﻳﻔﻲ ﺹ ‪ ،26‬ﻭﺍﻟﺭﺩ ﻋﻠ�ﻰ ﻣ�ﺎ ﻳ�ﻭﺭﺩ ﻣ�ﻥ ﺍﻟﺷ�ﺑﻬﺔ ِﺑﻬ�ﺫﺍ ﺍﻟﺣ�ﺩﻳﺙ ﺹ‬
‫‪.28‬‬
‫)‪ (50‬ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(655/8‬‬

‫‪73‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‬
‫ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‬
‫ْﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪:‬ﻋﺭﺽ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻛﻝ ﺳﻧﺔ ﻋﻠﻰ ﺟﺑﺭﻳﻝ‬
‫ﺗﺭﺗﻳﺏ ﻋﺭﺽ ﺍﻟﻧﺑﻲ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺟﺑﺭﻳﻝ ‪:‬‬
‫‪4T‬‬ ‫‪4T‬‬

‫ْﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬

‫ﻣﻥ ﺣﺿﺭ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‬
‫ْﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺃﺛﺭ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬

‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬ﻋﺮض اﻟﻘﺮآن ﻓﻲ ﻛﻞ ﺳﻨﺔ ﻋﻠﻰ ﺟﺒﺮﻳﻞ‬

‫ُ‬
‫ﺣﻔﻅ��ﻪ ﻭﺍﺳ��ﺗﻅﻬﺎﺭُﻩ‪ ،‬ﻭﻛ��ﺎﻥ ﻟ��ﺫﻟﻙ‬ ‫ﻛ��ﺎﻥ ﻣ��ﻥ ﻋﻧﺎﻳ��ﺔ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﺑ��ﺎﻟﻘﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ‪-‬ﻛﻣ��ﺎ ﺳ��ﺑﻕ‪-‬‬
‫ﻳﻌﺭﺽ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺟﺑﺭﻳﻝ ‪ ،‬ﻟﻳﺅﻛﺩ ﺣﻔﻅﻪ‪ ،‬ﻭﻟ�ﻳﻌﻠﻡ ﻣ�ﺎ ﻁ�ﺭﺃ ﻋﻠﻳ�ﻪ ﻧﺳ�ﺦ ﻣﻧ�ﻪ‪ ،‬ﻭﻟ�ﻳﻌﻠﻡ‬
‫ﻣﺎ ﻳﺅﻣﺭ ﺑﻪ ﻣﻥ ﺍﻟﻘﺭﺍءﺓ ﻋﻠﻰ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻭﻟﻳﺗﻌﻠﻡ ﻣﻧﻪ ﻣﻌﺎﻧﻳﻪ‪.‬‬
‫ﻓﻛﺎﻥ ﺟﺑﺭﻳﻝ ﻳﻧﺯﻝ ﻋﻠﻰ ﺍﻟﻧﺑﻲ ‪ ‬ﻓﻲ ﺷﻬﺭ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﻛﻝ ﺳﻧﺔ ﻓﻳﺩﺍﺭﺳﻪ ﻓﻳﻣ�ﺎ ﻧ�ﺯﻝ ﻋﻠﻳ�ﻪ‬
‫ﺣﺗﻰ ﻭﻗﺕ ﺍﻟﻣﺩﺍﺭﺳﺔ‪ ،‬ﻳﻘﺭﺃ ﻋﻠﻰ ﺍﻟﻧﺑﻲ ‪ ،‬ﻭﻳﻘﺭﺃ ﻋﻠﻳﻪ ﺍﻟﻧﺑﻲ ‪:‬‬
‫�ﺎﻥ‬
‫ﺿ َ‬ ‫ﺎﻥ ﺃَﺟْ َﻭ ُﺩ َﻣ�ﺎ َﻳ ُﻛ�ﻭﻥُ ﻓِ�ﻲ َﺭ َﻣ َ‬
‫ﺎﺱ‪َ ،‬ﻭ َﻛ َ‬ ‫ﷲ ‪ ‬ﺃَﺟْ َﻭ َﺩ ﺍﻟ ﱠﻧ ِ‬ ‫ﺎﻥ َﺭﺳُﻭ ُﻝ ِ‬ ‫ﱠﺎﺱ َﻗﺎ َﻝ َﻛ َ‬
‫ْﻥ َﻋﺑ ٍ‬ ‫َﻋ ِﻥ ﺍﺑ ِ‬
‫ﷲ‪‬‬ ‫ﺍﺭﺳُ� ُﻪ ْﺍﻟﻘُ�ﺭْ َ‬
‫ﺁﻥ َﻓ َﻠ َﺭﺳُ�ﻭ ُﻝ ِ‬ ‫ﺎﻥ‪َ ،‬ﻓ ُﻳ َﺩ ِ‬
‫ﺿ َ‬‫ﺎﻥ َﻳ ْﻠ َﻘﺎﻩُ ﻓِﻲ ُﻛ ﱢﻝ َﻟ ْﻳ َﻠ ٍﺔ ِﻣﻥْ َﺭ َﻣ َ‬ ‫ِﻳﻥ َﻳ ْﻠ َﻘﺎﻩُ ِﺟﺑ ِْﺭﻳﻝُ‪َ ،‬ﻭ َﻛ َ‬
‫ﺣ َ‬
‫ﻳﺢ ْﺍﻟﻣُﺭْ َﺳ َﻠ ِﺔ‪.‬‬ ‫ْ‬ ‫َ‬
‫ﺃﺟْ َﻭ ُﺩ ِﺑﺎﻟ َﺧﻳ ِْﺭ ﻣ َِﻥ ﺍﻟﺭﱢ ِ‬
‫)‪(1‬‬

‫ﻓﻠﻔﻅ ﺍﻟﻣﺩﺍﺭﺳ�ﺔ ﻳﺣﺗﻣ�ﻝ ﺃﻥ ﻛ�ﻼًّ ﻣﻧﻬﻣ�ﺎ ﻛ�ﺎﻥ ﻳﻌ�ﺭﺽ ﻋﻠ�ﻰ ﺍﻵﺧ�ﺭ‪ ،‬ﻭﻓ�ﻲ ﺭﻭﺍﻳ�ﺔ‪ :‬ﻳﻌ�ﺭﺽ‬
‫ﻋﻠﻳﻪ ﺭﺳﻭﻝ ﷲ ‪ ‬ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪َ :‬ﻳﻌﺭﺽ ﻋﻠﻰ ﺍﻟﻧﺑﻲ ‪ ‬ﺍﻟﻘﺭﺁﻥ‪ .‬ﺃﻱ‪ :‬ﺟﺑﺭﻳ�ﻝ ‪‬‬
‫)‪(2‬‬
‫‪ .‬ﻓﻬﺎﺗﺎﻥ ﺍﻟﺭﻭﺍﻳﺗﺎﻥ ﺻﺭﻳﺣﺗﺎﻥ ﻓﻲ ﺃﻥ ﻛﻼًّ ﻣﻧﻬﻣﺎ ﻛﺎﻥ ﻳﻌﺭﺽ ﻋﻠﻰ ﺍﻵﺧﺭ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﻛ��ﻭﺛﺭﻱ‪ (3):‬ﻭﺍﻟﻣﻌﺎﺭﺿ��ﺔ ﺗﻛ��ﻭﻥ ﺑﻘ��ﺭﺍءﺓ ﻫ��ﺫﺍ ﻣ��ﺭﺓ ﻭﺍﺳ��ﺗﻣﺎﻉ ﺫﺍﻙ‪ ،‬ﺛ��ﻡ ﻗ��ﺭﺍءﺓ ﺫﺍﻙ‬
‫)‪(4‬‬
‫ﻭﺍﺳﺗﻣﺎﻉ ﻫﺫﺍ‪ ،‬ﺗﺣﻘﻳ ًﻘﺎ ﻟِﻣﻌﻧﻰ ﺍﻟﻣﺷﺎﺭﻛﺔ‪ ،‬ﻓﺗﻛﻭﻥ ﺍﻟﻘﺭﺍءﺓ ﺑﻳﻧﻬﻣﺎ ﻓﻲ ﻛﻝ ﺳﻧﺔ ﻣﺭﺗﻳﻥ‪.‬‬
‫ﻭﻳﻅﻬﺭ ﺃﻥ ﻋﺭﺽ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻛﻝ ﺳﻧﺔ ﻣﺭﺓ ﻛﺎﻥ ﻟﻔﻭﺍﺋﺩ ﻛﺛﻳﺭﺓ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫‪ - 1‬ﺗﺄﻛﻳﺩ ﺍﻟﺣﻔﻅ ﻭﺍﻻﺳﺗﻅﻬﺎﺭ‪.‬‬
‫‪ - 2‬ﻣﻌﺭﻑ ﻣﺎ ﻁﺭﺃ ﻋﻠﻳﻪ ﺍﻟﻧﺳﺦ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪.‬‬

‫‪74‬‬
 ‫‪ - 3‬ﻣﻌﺭﻓﺔ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﺍﻟﺗﻲ ﺃُﻣﺭ ﺑﻘﺭﺍءﺓ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻳﻬﺎ‪.‬‬
‫ُ�ﺭﻑ ﻣ�ﻥ‬
‫‪ - 4‬ﻣﻌﺭﻓﺔ ﻣﻌﺎﻧﻲ ﻣﺎ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﻣﻌﺭﻓﺔ ﻣﻌﺎﻧﻳ�ﻪ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﺃﻭ ﻣﺩﺍﺭﺳ�ﺔ ﻣ�ﺎ ﻋ ِ‬
‫ﻫﺫﻩ ﺍﻟﻣﻌﺎﻧﻲ‪.‬‬
‫ﺗﺮﺗﻴﺐ ﻋﺮض اﻟﻨﺒﻲ ‪ ‬اﻟﻘﺮآن ﻋﻠﻰ ﺟﺒﺮﻳﻞ ‪:‬‬
‫ﻟﻡ ﺗﺭﺩ ﺭﻭﺍﻳﺔ ﺗﺻ�ﺭﺡ ﺑﺎﻟﺗﺭﺗﻳ�ﺏ ﺍﻟ�ﺫﻱ ﻋ�ﺭﺽ ﺑ�ﻪ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﺟﺑﺭﻳ�ﻝ ‪، ‬‬
‫ﻭﻣﻥ َﺛ ﱠﻡ ﻓﻘﺩ ﺍﺧﺗﻠﻑ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ﻫﺫﺍ ﺍﻟﺗﺭﺗﻳﺏ‪:‬‬
‫ﻓﺫﻫﺏ ﺑﻌﺿﻬﻡ ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﺭﺽ ﻛﺎﻥ ﻋﻠﻰ ﺗﺭﺗﻳﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺫﻱ ﺑﻳﻥ ﺃﻳﺩﻳﻧﺎ‪:‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﺑﻛﺭ ﺍﻟﺑﺎﻗﻼﻧﻲ‪ … :‬ﻓﺎﻟﺫﻱ ﻳﻅﻬﺭ ﺃﻧﻪ ﻋﺎﺭﺿﻪ ﺑﻪ ﻫﻛﺫﺍ ﻋﻠ�ﻰ ﻫ�ﺫﺍ ﺍﻟﺗﺭﺗﻳ�ﺏ )ﻳﻌﻧ�ﻲ‬
‫)‪(5‬‬
‫ﺗﺭﺗﻳﺏ ﺍﻟﻣﺻﺣﻑ ﺍﻵﻥ( ‪ ،‬ﻭﺑﻪ ﺟﺯﻡ ﺍﺑﻥ ﺍﻷﻧﺑﺎﺭﻱ‪.‬‬
‫‪P‬‬

‫ﻗﺎﻝ ﺍﻟ ِﻛﺭْ ﻣﺎﻧﻲ‪ :‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺗﺭﺗﻳﺏ ﻛﺎﻥ ﻳﻌﺭﺿﻪ ‪ ‬ﻋﻠﻰ ﺟﺑﺭﻳﻝ ‪ ‬ﻛ�ﻝ ﺳ�ﻧﺔ‪ ،‬ﺃﻱ‪ :‬ﻣ�ﺎ‬
‫)‪(6‬‬
‫ﻛﺎﻥ ﻳﺟﺗﻣﻊ ﻋﻧﺩﻩ ﻣﻧﻪ‪ ،‬ﻭﻋﺭﺽ ﻋﻠﻳﻪ ﻓﻲ ﺍﻟﺳﻧﺔ ﺍﻟﺗﻲ ﺗﻭﻓﻲ ﻓﻳﻬﺎ ﻣﺭﺗﻳﻥ‪.‬‬
‫ﻭﺫﻫﺏ ﺑﻌﺽ ﺍﻟﻌﻠﻣﺎء ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﺭﺽ ﻛﺎﻥ ﻋﻠﻰ ﺗﺭﺗﻳﺏ ﺍﻟﻧﺯﻭﻝ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﻓﻳﻪ ﻧﻅ ٌﺭ )ﻳﻌﻧﻲ ﻗﻭﻝ ﺍﻟﺑﺎﻗﻼﻧﻲ(‪ ،‬ﺑﻝ ﺍﻟ�ﺫﻱ ﻳﻅﻬ�ﺭ ﺃﻧ�ﻪ ﻛ�ﺎﻥ ﻳﻌﺎﺭﺿ�ﻪ ﺑ�ﻪ‬
‫)‪(7‬‬
‫ﻋﻠﻰ ﺗﺭﺗﻳﺏ ﺍﻟﻧﺯﻭﻝ‪.‬‬
‫ﻭﺍﻟﺫﻱ ﻳﻅﻬﺭ ‪-‬ﻭﷲ ﺃﻋﻠﻡ‪ -‬ﻗﻭﻝ ﺍﻟﻛﺭﻣ�ﺎﻧﻲ ﻭﺍﻟﺑ�ﺎﻗﻼﻧﻲ ﻭﺍﺑ�ﻥ ﺍﻷﻧﺑ�ﺎﺭﻱ‪ ،‬ﻓﺈﻧ�ﻪ ﻻ ﻳُﻌﻠ�ﻡ ﺩﻟﻳ� ٌﻝ‬
‫)‪(8‬‬
‫ﻳﺩﻝ ﻋﻠﻰ ﻛﻳﻔﻳﺔ ﻋﺭﺽ ﺍﻟﻧﺑﻲ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺟﺑﺭﻳﻝ ‪ ،‬ﻭﻗﺩ ﻋُﻠ�ﻡ ﺃﻥ ﻋﺎﻣ�ﺔ ﻗﺭﺍءﺗ�ﻪ‬
‫)‪(9‬‬
‫‪ ‬ﻛﺎﻧﺕ ﻋﻠﻰ ﻣﺎ ﻋﻠﻳﻪ ﺗﺭﺗﻳﺏ ﺍﻟﻣﺻﺣﻑ ﺍﻵﻥ‪.‬‬
‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬اﻟﻌﺮﺿﺔ اﻷﺧﻴﺮة ﻟﻠﻘﺮآن اﻟﻜﺮﻳﻢ‬
‫ﻟﻣﺎ ﻛﺎﻧﺕ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻧﺑﻲ ‪ ‬ﻟِﺟﺑﺭﻳﻝ ﺑ�ﺎﻟﻘﺭﺁﻥ ﺑﻐ�ﺭﺽ ﺗﺄﻛﻳ�ﺩ ﺍﻟﺣﻔ�ﻅ ﻭﺍﻻﺳ�ﺗﻅﻬﺎﺭ ﻭﻏﻳ�ﺭ‬
‫ﺫﻟﻙ ﻣﻥ ﺍﻟﻔﻭﺍﺋﺩ ﻛﻣﺎ ﺳﺑﻕ‪ ،‬ﻭﻛﺎﻧ�ﺕ ﺍﻟﺣﺎﺟ�ﺔ ﺇﻟ�ﻰ ﻫ�ﺫﺍ ﺍﻟﺗﺄﻛﻳ�ﺩ ﺑﻌ�ﺩ ﻭﻓ�ﺎﺓ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﺁﻛ�ﺩ‪ ،‬ﻓﻠﻣ�ﺎ‬
‫ﺍﻗﺗﺭﺏ ﺯﻣﻥ ﻭﻓﺎﺓ ﺍﻟﻧﺑﻲ ‪ ‬ﻋﺎﺭﺿﻪ ﺟﺑﺭﻳﻝ ‪ ‬ﺑﺎﻟﻘﺭﺁﻥ ﻣﺭﺗﻳﻥ‪ ،‬ﻭﺫﻟﻙ ﻓ�ﻲ ﺭﻣﺿ�ﺎﻥ ﻣ�ﻥ‬
‫ﺍﻟﺳﻧﺔ ﺍﻟﺗﻲ ُﺗﻭُ ﱢﻓﻲ ﻓﻳﻬﺎ ‪ ، ‬ﻭﻛﺎﻥ ﺫﻟﻙ ﺇﺭﻫﺎﺻًﺎ ﺑﻘﺭﺏ ﺍﻧﺗﻘﺎﻟﻪ ‪ ‬ﺇﻟﻰ ﺍﻟﺭﻓﻳﻕ ﺍﻷﻋﻠﻰ‪:‬‬
‫�ﺎﻥ َﻋ َﻠ�ﻰ ِﺟﺑ ِْﺭﻳ� َﻝ‪،‬‬
‫ﺿ َ‬ ‫ﷲ ‪َ ‬ﻳﻌْ ِ�ﺭﺽُ ْﺍﻟﻘُ�ﺭْ َ‬
‫ﺁﻥ ﻓِ�ﻲ ُﻛ� ﱢﻝ َﺭ َﻣ َ‬ ‫ﱠﺎﺱ َﻗﺎ َﻝ َﻛ َ‬
‫ﺎﻥ َﺭﺳُﻭ ُﻝ ِ‬ ‫ْﻥ َﻋﺑ ٍ‬
‫ﻓﻌ ِﻥ ﺍﺑ ِ‬
‫َ‬
‫َ‬ ‫ﱠ‬
‫ﻳﺢ‬‫ﷲ ‪ِ ‬ﻣ��ﻥْ َﻟ ْﻳ َﻠ ِﺗ � ِﻪ ﺍﻟ ِﺗ��ﻲ َﻳﻌْ � ِ�ﺭﺽُ ﻓِﻳ َﻬ��ﺎ َﻣ��ﺎ َﻳﻌْ � ِ�ﺭﺽُ َﻭ ُﻫ� َ�ﻭ ﺃﺟْ � َ�ﻭ ُﺩ ِﻣ� َ�ﻥ ﺍﻟ��ﺭﱢ ِ‬
‫َﻓﻳُﺻْ � ِ�ﺑ ُﺢ َﺭ ُﺳ��ﻭ ُﻝ ِ‬
‫ﻙ َﺑﻌْ �ﺩَ ﻩُ َﻋ َ�ﺭ َ‬
‫ﺽ ﻓِﻳ� ِﻪ‬ ‫�ﺎﻥ ﺍﻟ ﱠﺷ� ْﻬ ُﺭ ﺍﻟﱠ�ﺫِﻱ َﻫ َﻠ� َ‬‫ْﺍﻟﻣُﺭْ َﺳ َﻠﺔِ‪ ،‬ﻻ ﻳُﺳْ ﺄ َ ُﻝ َﻋﻥْ َﺷ�ﻲْ ٍء ﺇِﻻﱠ ﺃَﻋْ َﻁ�ﺎﻩُ‪َ ،‬ﺣ ﱠﺗ�ﻰ َﻛ َ‬

‫‪75‬‬
 ‫ﺿ َﺗﻳ ِ‬
‫ْﻥ‪.‬‬ ‫َﻋﺭْ َ‬
‫)‪(10‬‬

‫ﺽ َﻋ َﻠﻳْ� ِﻪ‬ ‫ﺁﻥ ُﻛ� ﱠﻝ َﻋ ٍ‬

‫�ﺎﻡ َﻣ�ﺭﱠ ًﺓ َﻓ َﻌ َ�ﺭ َ‬ ‫ﺎﻥ َﻳﻌْ ِ�ﺭﺽُ َﻋ َﻠ�ﻰ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱢ ‪ْ ‬ﺍﻟﻘُ�ﺭْ َ‬ ‫ﻭﻋﻥْ ﺃَ ِﺑﻲ ﻫ َُﺭﻳ َْﺭ َﺓ َﻗﺎ َﻝ‪َ :‬ﻛ َ‬‫َ‬
‫ﺽ ﻓِﻳ ِﻪ‪.‬‬‫ْﻥ ﻓِﻲ ْﺍﻟ َﻌ ِﺎﻡ ﺍﻟﱠﺫِﻱ ﻗُ ِﺑ َ‬ ‫َﻣﺭﱠ َﺗﻳ ِ‬
‫)‪(11‬‬

‫�ﺕ‪ :‬ﺇِ ﱠﻧ� ُﻪ ﺃَ َﺳ�ﺭﱠ ﺇِ َﻟ�ﻲﱠ َﻓ َﻘ�ﺎ َﻝ‪ :‬ﺇِﻥﱠ ِﺟﺑ ِْﺭﻳ� َﻝ‬
‫ﻭ َﻋﻥْ ﻋﺎﺋﺷ َﺔ ﻓﻲ ﺣﺩﻳﺙ ﻭﻓ�ﺎﺓ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﺃﻥﱠ َﻓﺎﻁِ َﻣ� َﺔ َﻗﺎ َﻟ ْ‬
‫ْﻥ‪َ ،‬ﻭﻻَ ﺃ ُ َﺭﺍﻩُ‬‫ﺿ ِﻧﻲ ِﺑ ِﻪ ْﺍﻟ َﻌ�ﺎ َﻡ َﻣ�ﺭﱠ َﺗﻳ ِ‬ ‫ﺎﺭ َ‬‫ﺁﻥ ﻓِﻲ ُﻛ ﱢﻝ َﻋ ٍﺎﻡ َﻣﺭﱠ ًﺓ‪َ ،‬ﻭﺇِ ﱠﻧ ُﻪ َﻋ َ‬ ‫ﺿﻧِﻲ ِﺑ ْﺎﻟﻘُﺭْ ِ‬‫ﺎﺭ ُ‬ ‫ﺎﻥ ﻳ َُﻌ ِ‬‫‪َ ‬ﻛ َ‬
‫)‪(12‬‬
‫ﺿ َﺭ ﺃَ َﺟﻠِﻲ‪.‬‬ ‫ﺇِﻻﱠ َﻗ ْﺩ َﺣ َ‬
‫ﻗ��ﺎﻝ ﺍﻟﻛ��ﻭﺛﺭﻱ‪ … :‬ﻓﺗﻛ��ﻭﻥ ﺍﻟﻘ��ﺭﺍءﺓ ﺑﻳﻧﻬﻣ��ﺎ ﻓ��ﻲ ﻛ��ﻝ ﺳ��ﻧﺔ ﻣ��ﺭﺗﻳﻥ‪ ،‬ﻭﻓ��ﻲ ﺳ��ﻧﺔ ﻭﻓﺎﺗ��ﻪ ﺃﺭﺑ��ﻊ‬
‫�ﺭﺏ ﺯﻣ��ﻥ ﻟﺣﻭﻗ��ﻪ‬
‫ﻣ��ﺭﺍﺕ‪ ،‬ﻓﺗﻔ��ﺭﱠ ﺱ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﻣ��ﻥ ﺗﻛﺭﻳ��ﺭ ﺍﻟﻣﻌﺎﺭﺿ��ﺔ ﻓ��ﻲ ﺍﻟﺳ��ﻧﺔ ﺍﻷﺧﻳ��ﺭﺓ ﻗ� َ‬
‫)‪(13‬‬
‫ﺑﺎﻟﺭﻓﻳﻕ ﺍﻷﻋﻠﻰ‪.‬‬
‫ﻓﻛﺎﻧ��ﺕ ﻫ��ﺫﻩ ﺍﻟﻌﺭﺿ��ﺔ ﺍﻷﺧﻳ��ﺭﺓ ِﺑﻣ ْﻧﺯﻟ��ﺔ ْﺍﻟﻣﺭﺍﺟﻌ��ﺔ ﺍﻟﻧﻬﺎﺋﻳ��ﺔ ﻟﻠﻛﺗ��ﺎﺏ ﺍﻟﺣﻛ��ﻳﻡ‪ ،‬ﻋ��ﺭﺽ ﻓﻳﻬ��ﺎ‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻣﺭﺗﻳﻥ‪ ،‬ﻓﺄ ُ ِﺛﺑﺕ ﻓﻳ�ﻪ ﺟﻣﻳ�ﻊ ﺍﻷﻭﺟ�ﻪ ﺍﻟﺛﺎﺑﺗ�ﺔ ﻏﻳ�ﺭ ﺍﻟﻣﻧﺳ�ﻭﺧﺔ‪ ،‬ﻭﺗ�ﺭﻙ ﻣ�ﺎ ُﻧﺳِ �ﺦ‬
‫ﻣﻧ��ﻪ‪ ،‬ﻓﻣ��ﺎ ﺛﺑ��ﺕ ﻓ��ﻲ ﻫ��ﺫﻩ ﺍﻟﻌﺭﺿ��ﺔ ﻫ��ﻭ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻣﺣﻛ��ﻡ ﺍﻟﻣﻌﺟ��ﺯ ﺍﻟ ُﻣ َﺗ َﻌ ﱠﺑ�ﺩ ﺑﺗﻼﻭﺗ��ﻪ ﺇﻟ��ﻰ ﻳ��ﻭﻡ‬
‫ﻣﻧﺳﻭﺧﺎ‪ ،‬ﻭﺇﻣ�ﺎ ﺃﻧ�ﻪ ﻟ�ﻳﺱ ﺑﻘ�ﺭﺁﻥ‪ ،‬ﻭﻛﻼﻫﻣ�ﺎ ﻟ�ﻳﺱ‬ ‫ً‬ ‫ﺍﻟﻘﻳﺎﻣﺔ‪ ،‬ﻭﻣﺎ ﻟﻡ ﻳﺛﺑﺕ ﻓﺈﻣﺎ ﺃﻥ ﻳﻛﻭﻥ ﻗﺭﺁ ًﻧﺎ‬
‫ﻟﻪ ﺣﻛﻡ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟﺗﻌﺑﺩ ﻭﺍﻹﻋﺟﺎﺯ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻧ�ﺯﻝ ﺑﻌ�ﺩ ﺭﻣﺿ�ﺎﻥ ﺍﻷﺧﻳ�ﺭ ﻣ�ﻥ ﺯﻣ�ﻥ ﺍﻟﻧﺑ�ﻲ ‪- ‬ﻭﻫ�ﻭ ﺭﻣﺿ�ﺎﻥ ﺳ�ﻧﺔ ﻋﺷ�ﺭ ﻣ�ﻥ‬
‫ﺍﻟﻬﺟﺭﺓ‪ ،‬ﻭﺗﻭﻓﻲ ﺍﻟﻧﺑﻲ ‪ ‬ﻓﻲ ﺭﺑﻳﻊ ﺍﻷﻭﻝ ﻣﻥ ﺳﻧﺔ ﺇﺣﺩﻯ ﻋﺷﺭﺓ‪ ،‬ﻭﻗﺩ ﻧﺯﻝ ﻗﺭﺁﻥ ﻓﻳﻣﺎ ﺑﻌ�ﺩ‬
‫ﺫﻟ���ﻙ ﺍﻟﺭﻣﺿ���ﺎﻥ‪ ،‬ﻓﻛ���ﺄﻥ ﺍﻟ���ﺫﻱ ﻧ���ﺯﻝ ﺑﻌ���ﺩ ﺗﻠ���ﻙ ﺍﻟﻌﺭﺿ���ﺔ َﻟ ﱠﻣ���ﺎ ﻛ���ﺎﻥ ﻗﻠ���ﻳﻼً ﺍﻏﺗﻔ���ﺭ ﺃﻣ���ﺭ‬
‫)‪(14‬‬
‫ﻣﻌﺎﺭﺿﺗﻪ‪.‬‬
‫ﻭﻣﻣﺎ ﻧﺯﻝ ﺑﻳﻥ ﻫﺫﻩ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻭﺑﻳﻥ ﻭﻓﺎﺓ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪‬‬
‫�ﻳﺕ َﻟ ُﻛ� ُﻡ ِ‬
‫ﺍﻹﺳْ �ﻼَ َﻡ‬ ‫ﺕ َﻋ َﻠ ْﻳ ُﻛ ْﻡ ِﻧﻌْ َﻣﺗِﻲ َﻭ َﺭﺿِ ُ‬ ‫ﺕ َﻟ ُﻛ ْﻡ ﺩِﻳ َﻧ ُﻛ ْﻡ َﻭﺃَ ْﺗ َﻣﻣْ ُ‬
‫‪ - 1‬ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ْ { :‬ﺍﻟ َﻳ ْﻭ َﻡ ﺃَ ْﻛ َﻣ ْﻠ ُ‬
‫)‪(16‬‬
‫ﺩِﻳ ًﻧﺎ }‪ (15)،‬ﻓﻘﺩ ﻧﺯﻟﺕ ﻓﻲ ﻳﻭﻡ ﻋﺭﻓﺔ ﻭﺍﻟﻧﺑﻲ ‪ِ ‬ﺑﻬﺎ ﺑﺎﺗﻔﺎﻕ‪.‬‬
‫ﷲ َﻭ َﺫﺭُﻭﺍ َﻣ��ﺎ َﺑ ِﻘ � َﻲ ِﻣ� َ�ﻥ‬‫ِﻳﻥ ﺁ َﻣ ُﻧ��ﻭﺍ ﺍ ﱠﺗﻘُ��ﻭﺍ َ‬ ‫‪ - 2‬ﺁﻳ��ﺔ ﺍﻟﺭﺑ��ﺎ‪ ،‬ﻭﻫ��ﻲ ﻗﻭﻟ��ﻪ ‪َ { : ‬ﻳ��ﺎ ﺃَ ﱡﻳ َﻬ��ﺎ ﺍﻟﱠ �ﺫ َ‬
‫�ﺕ َﻋ َﻠ�ﻰ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱢ ‪ ‬ﺁ َﻳ� ُﺔ‬ ‫ﱠ�ﺎﺱ َﺭﺿِ �ﻲ ﷲ َﻋ ْﻧﻬ َﻣ�ﺎ‪َ ،‬ﻗ�ﺎ َﻝ‪ :‬ﺁﺧِ� ُﺭ ﺁ َﻳ� ٍﺔ َﻧ َﺯ َﻟ ْ‬ ‫ٍ‬ ‫ﺑ‬ ‫ﻋ‬‫َ‬ ‫ْ�ﻥ‬
‫ﺑ‬
‫ِ ِ‬ ‫ﺍ‬ ‫�ﻥ‬ ‫ﻌ‬
‫َ‬ ‫ﻓ‬ ‫)‪(17‬‬
‫ﺍﻟﺭﱢ َﺑﺎ}‪،‬‬
‫)‪(18‬‬
‫ﺍﻟﺭﱢ َﺑﺎ‪.‬‬
‫ﷲ }‪ (19)،‬ﻭﻗﺩ ﻭﺭﺩ ﺃ ﱠﻧﻬﺎ ﺁﺧﺭ ﻣﺎ ﻧﺯﻝ ﻣ�ﻥ‬
‫ﻟﻰ ِ‬ ‫‪ - 3‬ﻗﻭﻟﻪ ‪َ { :‬ﻭﺍ ﱠﺗﻘُﻭﺍ َﻳ ْﻭﻣًﺎ ُﺗﺭْ َﺟﻌ َ‬
‫ُﻭﻥ ﻓِﻳ ِﻪ ﺇِ َ‬

‫‪76‬‬
 ‫)‪(20‬‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫‪ - 4‬ﺁﻳﺔ ﺍﻟ ﱠﺩﻳْﻥ‪ ،‬ﻭﻫﻲ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫ َ‬
‫ِﻳﻥ ﺁ َﻣ ُﻧﻭﺍ ﺇِ َﺫﺍ َﺗﺩَ ﺍ َﻳ ْﻧ ُﺗ ْﻡ ِﺑﺩَ ﻳ ٍ‬
‫ْﻥ }‪ (21)،‬ﺍﻵﻳ�ﺔ‪ .‬ﻓﻘ�ﺩ‬
‫)‪(22‬‬
‫ﻭﺭﺩ ﻋﻥ ﺳﻌﻳﺩ ﺑﻥ ﺍﻟﻣﺳﻳﺏ ﺃﻧﻪ ﺑﻠﻐﻪ ﺃﻥ ﺃﺣﺩﺙ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻌﺭﺵ ﺁﻳﺔ ﺍﻟﺩﻳﻥ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻭﻻ ﻣﻧﺎﻓﺎﺓ ﻋﻧﺩﻱ ﺑ�ﻳﻥ ﻫ�ﺫﻩ ﺍﻟﺭﻭﺍﻳ�ﺎﺕ‪ ،‬ﻓ�ﻲ ﺁﻳ�ـﺔ ﺍﻟﺭﺑ�ﺎ‪َ { ،‬ﻭﺍ ﱠﺗﻘُ�ﻭﺍ َﻳ ْﻭﻣً�ﺎ } ‪،‬‬
‫ﻭﺁﻳﺔ ﺍﻟﺩﻳﻥ؛ ﻷﻥ ﺍﻟﻅﺎﻫﺭ ﺃ ﱠﻧﻬﺎ ﻧﺯﻟﺕ ﺩﻓﻌﺔ ﻭﺍﺣﺩﺓ ﻛﺗﺭﺗﻳﺑﻬﺎ ﻓﻲ ﺍﻟﻣﺻﺣﻑ‪ ،‬ﻭﻷ ﱠﻧﻬﺎ ﻓﻲ ﻗﺻ�ﺔ‬
‫)‪(23‬‬
‫ﻭﺍﺣﺩﺓ‪ ،‬ﻓﺄﺧﺑﺭ ﻛ ﱞﻝ ﻋﻥ ﺑﻌﺽ ﻣﺎ ﻧﺯﻝ ﺑﺄﻧﻪ ﺁ ِﺧﺭٌ‪ ،‬ﻭﺫﻟﻙ ﺻﺣﻳﺢ‪.‬‬
‫ﻣﻦ ﺣﻀﺮ اﻟﻌﺮﺿﺔ اﻷﺧﻴﺮة ﻣﻦ اﻟﺼﺤﺎﺑﺔ‬
‫ﻛﺎﻥ ﺗﻌﻭﻳﻝ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻓﻲ ﻗﺭﺍءﺓ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺛ�ﻡ ﻓ�ﻲ ﺟﻣﻌ�ﻪ ﺑﻌ�ﺩ ﺯﻣ�ﻥ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻋﻠ�ﻰ ﺗﻠ�ﻙ‬
‫ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ؛ ﻷﻥ ﻣﺎ ﻟﻡ ﻳﺛﺑﺕ ﻓﻳﻬﺎ ﻣ�ﻥ ﺃﻭﺟ�ﻪ ﺍﻟﻘ�ﺭﺍءﺓ ﻓﻘ�ﺩ ﻧﺳ�ﺦ‪ ،‬ﻭﻣ�ﺎ ﺛﺑ�ﺕ ﻓﻳﻬ�ﺎ ﻓﻬ�ﻭ‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟ ُﻣ َﺗ َﻌﺑﱠﺩ ﺑﺗﻼﻭﺗﻪ ﺇﻟﻰ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ‪.‬‬
‫ﻭﺑﻣ�ﺎ‬
‫ﻭﻻ ﺷﻙ ﺃﻥ ﺍﻟﻧﺑﻲ ‪ ‬ﻛﺎﻥ ﻳﺧﺑﺭ ﺃﺻﺣﺎﺑﻪ ِﺑﻣﺎ ﻳﻁﺭﺃ ﻋﻠ�ﻰ ﺁﻳ�ﺎﺕ ﺍﻟﻛﺗ�ﺎﺏ ﻣ�ﻥ ﺍﻟﻧﺳ�ﺦ‪ِ ،‬‬
‫ﻳُﺣﺗﺎﺝ ﺇﻟﻰ ﻣﻌﺭﻓﺗﻪ ﻣﻥ ﻣﻌﺎﻧﻲ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺗﻲ ﺗﻌﻠﻣﻬﺎ ﻣﻥ ﺟﺑﺭﻳﻝ ‪.‬‬
‫ﻭﻗﺩ ﻭﺭﺩ ﻣﻥ ﺍﻟﺭﻭﺍﻳﺎﺕ ﻣﺎ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻣﻥ ﺣﺿﺭ ﺗﻠ�ﻙ ﺍﻟﻌﺭﺿ�ﺔ ﻛﺯﻳ�ﺩ‬
‫ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﻭﻏﻳﺭﻫﻡ ‪.‬‬
‫ﷲ ‪ ‬ﻓ�ﻲ ﺍﻟﻌ�ﺎﻡ ﺍﻟ�ﺫﻱ‬ ‫ً‬
‫ﺛﺎﺑﺕ ﻋﻠ�ﻰ َﺭﺳُ�ﻭﻝ ِ‬ ‫ﻗﺎﻝ ﺃﺑﻭ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺍﻟﺳﻠﻣﻲ‪ (24):‬ﻗﺭﺃ ﺯﻳﺩ ﺑﻥ‬
‫ﺗﻭ ﱠﻓﺎﻩ ﷲ ﻓﻳﻪ ﻣﺭﺗﻳﻥ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﺳ ﱢﻣ َﻳﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍءﺓ ﻗ�ﺭﺍءﺓ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ؛ ﻷﻧ�ﻪ ﻛﺗﺑﻬ�ﺎ َ‬
‫ﻟﺭﺳُ�ﻭﻝ‬
‫ﷲ ‪ ، ‬ﻭﻗﺭﺃﻫﺎ ﻋﻠﻳﻪ ﻭﺷﻬﺩ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺭﺉ ﺍﻟﻧﺎﺱ ِﺑﻬﺎ ﺣﺗﻰ ﻣﺎﺕ‪ ،‬ﻭﻟ�ﺫﻟﻙ‬
‫ِ‬
‫)‪(25‬‬
‫ﺍﻋﺗﻣﺩﻩ ﺃﺑﻭ ﺑﻛﺭ ﻭﻋﻣﺭ ﻓﻲ ﺟﻣﻌﻪ‪ ،‬ﻭﻭﻻﻩ ﻋﺛﻣﺎﻥ ﻛﺗﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﻭﻥ ﺃَ ﱠﻭ َﻝ؟ َﻗ�ﺎﻟُﻭﺍ‪ :‬ﻗ َِ�ﺭﺍء َﺓ َﻋﺑْ� ِﺩ ِ‬
‫ﷲ‪.‬‬ ‫ْﻥ َﺗﻌُ� ﱡﺩ َ‬ ‫ﱠﺎﺱ َﻗﺎ َﻝ‪ :‬ﺃَﻱﱡ ْﺍﻟﻘ َِﺭﺍء َﺗﻳ ِ‬
‫ْﻥ َﻋﺑ ٍ‬
‫ﺎﻥ َﻋ ِﻥ ﺍﺑ ِ‬‫َﻭ َﻋﻥْ ﺃَ ِﺑﻲ َﻅ ْﺑ َﻳ َ‬
‫ﷲ ‪ ‬ﻓِ�ﻲ ُﻛ� ﱢﻝ َﻋ ٍ‬
‫�ﺎﻡ َﻣ�ﺭﱠ ًﺓ‪َ ،‬ﻓ َﻠﻣﱠ�ﺎ‬ ‫ُ�ﻭﻝ ِ‬ ‫ﺎﻥ ﻳُﻌْ َﺭﺽُ ْﺍﻟﻘُﺭْ ﺁﻥُ َﻋ َﻠﻰ َﺭﺳ ِ‬ ‫ِﻲ ﺍﻵﺧ َِﺭﺓُ‪َ ،‬ﻛ َ‬ ‫َﻗﺎ َﻝ‪ :‬ﻻ َﺑ ْﻝ ﻫ َ‬
‫ﷲ َﻓ َﻌﻠِ� َﻡ َﻣ�ﺎ ُﻧﺳِ � َﺦ ِﻣ ْﻧ� ُﻪ َﻭ َﻣ�ﺎ‬
‫ْﻥ‪َ ،‬ﻓ َﺷ ِ�ﻬ َﺩﻩُ َﻋﺑْ� ُﺩ ِ‬‫ﺽ َﻋ َﻠﻳْ� ِﻪ َﻣ�ﺭﱠ َﺗﻳ ِ‬
‫ُ�ﺭ َ‬ ‫ﺎﻥ ْﺍﻟ َﻌﺎ ُﻡ ﺍﻟﱠﺫِﻱ ﻗُ ِ�ﺑ َ‬
‫ﺽ ﻓِﻳ� ِﻪ ﻋ ِ‬ ‫َﻛ َ‬
‫)‪(26‬‬
‫ُﺑ ﱢﺩ َﻝ‪.‬‬
‫ﺁﻥ َﻋ َﻠﻰ ِﺟﺑ ِْﺭﻳ َﻝ ﻓِﻲ ُﻛ ﱢﻝ َﺳ� َﻧ ٍﺔ َﻣ�ﺭﱠ ًﺓ‪َ ،‬ﻓ َﻠﻣﱠ�ﺎ‬ ‫ﺎﻥ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪َ ‬ﻳﻌْ ِﺭﺽُ ْﺍﻟﻘُﺭْ َ‬ ‫ﱠﺎﺱ َﻗﺎ َﻝ‪َ :‬ﻛ َ‬ ‫ْﻥ َﻋﺑ ٍ‬ ‫َﻭ َﻋ ِﻥ ﺍﺑ ِ‬
‫)‪(27‬‬
‫ﷲ ﺁﺧ َِﺭ ْﺍﻟﻘ َِﺭﺍء ِﺓ‪.‬‬‫ﺕ ﻗ َِﺭﺍءﺓُ َﻋ ْﺑ ِﺩ ِ‬ ‫ﺿ ُﻪ َﻋ َﻠ ْﻳ ِﻪ َﻣﺭﱠ َﺗﻳ ِ‬
‫ْﻥ‪َ ،‬ﻓ َﻛﺎ َﻧ ْ‬ ‫ﺕ ﺍﻟ ﱠﺳ َﻧ ُﺔ ﺍﻟﱠﺗِﻲ ﻗُ ِﺑ َ‬
‫ﺽ ﻓِﻳ َﻬﺎ َﻋ َﺭ َ‬ ‫َﻛﺎ َﻧ ِ‬
‫ﺿ�ﺕ ﻋﻠ�ﻰ ﺭﺳ�ﻭﻝ ﷲ ‪ ‬ﻓ�ﻲ ﺍﻟﻌ�ﺎﻡ‬ ‫ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﻘ�ﺭﺍءﺓ ﺍﻟﺗ�ﻲ ﻋ ُِﺭ َ‬
‫)‪(28‬‬
‫َﻭ َﻋﻥْ َﻋ ِﺑﻳ َﺩ َﺓ ﺍﻟﺳ ْﱠﻠ َﻣﺎ ِﻧﻲﱢ‬

‫‪77‬‬
‫ﺍﻟﺫﻱ ﻗﺑﺽ ﻓﻳﻪ ‪ -‬ﻫﺫﺍ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺗﻲ ﻳﻘﺭﺃﻫﺎ ﺍﻟﻧﺎﺱ‪ (29).‬ﻳﻌﻧﻲ ﺑﺫﻟﻙ ﻗﺭﺍءﺓ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ‪.‬‬
‫ﻭﻋﻥ َﺳﻣُﺭﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻋُﺭﺽ ﺍﻟﻘﺭﺁﻥُ ﻋﻠﻰ َﺭﺳُﻭﻝ ِ‬
‫ﷲ ‪ ‬ﻋﺭﺿﺎﺕ‪ ،‬ﻓﻳﻘﻭﻟﻭﻥ‪ :‬ﺇﻥ ﻗﺭﺍءﺗﻧﺎ‬
‫)‪(30‬‬
‫ﻫﺫﻩ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﻗﺎﻝ ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ‪ :‬ﻭﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻫﻲ ﻗﺭﺍءﺓ ﺯﻳﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ ﻭﻏﻳ�ﺭﻩ‪ ،‬ﻭﻫ�ﻲ‬
‫)‪(31‬‬
‫ﺍﻟﺗﻲ ﺃﻣﺭ ﺍﻟﺧﻠﻔﺎء ﺍﻟﺭﺍﺷﺩﻭﻥ ﺃﺑﻭ ﺑﻛﺭ ﻭﻋﻣﺭ ﻭﻋﺛﻣﺎﻥ ﻭﻋﻠﻲ ﺑﻛﺗﺎﺑﺗﻬﺎ‪.‬‬
‫ﻭﺫﻛﺭ ﺍﻟﻧﻭﻭﻱ ﻋﻥ ﺑﻌﺽ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﺃﻧﻪ ﻻ ﻳُﺩﺭﻯ ﺃﻱ ﺍﻟﻘﺭﺍءﺍﺕ ﻛﺎﻧﺕ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﻧ��ﻭﻭﻱ‪ :‬ﻗ��ﺎﻝ ﻏﻳ��ﺭﻩ )ﻳﻌﻧ��ﻲ ﺍﻟﻧﺣﱠ ��ﺎﺱ(‪ … :‬ﻭﻻ ُﻳ��ﺩﺭﻯ ﺃﻱ ﻫ��ﺫﻩ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﻛ��ﺎﻥ ﺁﺧ��ﺭ‬
‫)‪(32‬‬
‫ﺍﻟﻌﺭﺽ ﻋﻠﻰ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪. ‬ـ‬
‫ﻭﻳﺭ ﱡﺩ ﻫﺫﺍ ﺍﻟﻘﻭ َﻝ ﻣﺎ ﻣﺭﱠ ﺑﻧﺎ ﻣﻥ ﺍﻵﺛﺎﺭ ﺍﻟﺻ�ﺣﺎﺡ ﺍﻟﺗ�ﻲ ﺗ�ﺩﻝ ﻋﻠ�ﻰ ﺃﻥ ﻗ�ﺭﺍءﺓ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ‬
‫ﻭﻗﺭﺍءﺓ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﻛﺎﻧﺕ ﺁﺧﺭ ﻋﺭﺿﺔ ﻋﺭﺿﻬﺎ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻋﻠﻰ ﺟﺑﺭﻳﻝ ‪.‬‬
‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‪ :‬أﺛﺮ اﻟﻌﺮﺿﺔ اﻷﺧﻴﺮة ﻓﻲ ﺟﻤﻊ اﻟﻘﺮآن‬
‫ﻛﺎﻧﺕ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻫﻲ ﺍﻟﻣﺭﺟﻊ ﻭﺍﻷﺳ�ﺎﺱ ﻟﻘ�ﺭﺍءﺓ ﺃﺻ�ﺣﺎﺏ ﺍﻟﻧﺑ�ﻲ ‪‬‬
‫‪ ،‬ﻛﻣﺎ ﻛﺎﻧﺕ ﺍﻟﻔﻳﺻﻝ ﺑﻳ�ﻧﻬﻡ ﺇﺫﺍ ﺗﻧ�ﺎﺯﻋﻭﺍ ﻓ�ﻲ ﺷ�ﻲء ﻣ�ﻥ ﻛﺗ�ﺎﺏ ﷲ ‪ ، ‬ﻭ َﻟﻣﱠ�ﺎ ﺃﺭﺍﺩﻭﺍ ﺟﻣ�ﻊ‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻛﺎﻧﺕ ﻫﻲ ﺃﻳﺿً�ﺎ ﺃﺳ�ﺎﺱ ﻫ�ﺫﺍ ﺍﻟﺟﻣ�ﻊ‪ ،‬ﻓﻘ�ﺩ ﺍﺗﻔﻘ�ﻭﺍ ﻋﻠ�ﻰ ﻛﺗﺎﺑ�ﺔ ﻣ�ﺎ ﺗﺣﻘﻘ�ﻭﺍ ﺃﻧ�ﻪ‬
‫)‪(33‬‬
‫ﻗﺭﺁﻥ ﻣﺳﺗﻘﺭﱞ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻭﺗﺭﻛﻭﺍ ﻣﺎ ﺳﻭﻯ ﺫﻟﻙ‪.‬‬
‫ﻭﻗﺩ ﻣﺭﱠ ﺑﻧﺎ ﻓ�ﻲ ﺍﻟﻣﺑﺣ�ﺙ ﺍﻟﺳ�ﺎﺑﻕ ﺑﻌ�ﺽ ﺍﻵﺛ�ﺎﺭ ﺍﻟﺗ�ﻲ ﺗ�ﺩﻝ ﻋﻠ�ﻰ ﺃﻥ ﺍﻟﻘ�ﺭﺍءﺓ ﺍﻟﺗ�ﻲ ﻳﻘﺭﺅﻫ�ﺎ‬
‫ﺍﻟﻧﺎﺱ ‪-‬ﻭﻫﻲ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺗﻲ ﺟﻣﻊ ﻋﻠﻳﻬﺎ ﺍﻟﻘﺭﺁﻥ‪ -‬ﻫﻲ ﻣﺎ ﻋﺭﺽ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻭﻓﻲ‬
‫)‪(34‬‬
‫ﻫﺫﺍ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﺛﺭ ﻫﺫﻩ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻗﺎﻝ ﺃﺑ�ﻭ ﻋﺑ�ﺩ ﺍﻟ�ﺭﺣﻣﻥ ﺍﻟﺳ�ﻠﻣﻲ‪ :‬ﻛﺎﻧ�ﺕ ﻗ�ﺭﺍءﺓ ﺃﺑ�ﻲ ﺑﻛ�ﺭ ﻭﻋﻣ�ﺭ ﻭﻋﺛﻣ�ﺎﻥ ﻭﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ‬
‫ﻭﺍﻟﻣﻬﺎﺟﺭﻳﻥ ﻭﺍﻷﻧﺻﺎﺭ ﻭﺍﺣﺩﺓ‪ ،‬ﻛﺎﻧﻭﺍ ﻳﻘﺭءﻭﻥ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﻌﺎﻣ�ﺔ‪ ،‬ﻭﻫ�ﻲ ﺍﻟﻘ�ﺭﺍءﺓ ﺍﻟﺗ�ﻲ ﻗﺭﺃﻫ�ﺎ‬
‫)‪(35‬‬
‫ﺭﺳﻭﻝ ﷲ ‪ ‬ﻋﻠﻰ ﺟﺑﺭﻳﻝ ﻣﺭﺗﻳﻥ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺫﻱ ﻗﺑﺽ ﻓﻳﻪ‪.‬‬
‫ﷲ ‪ ‬ﻓﻲ ﺍﻟﻌ�ﺎﻡ ﺍﻟ�ﺫﻱ ﺗﻭ ﱠﻓ�ﺎﻩ ﷲ ﻓﻳ�ﻪ ﻣ�ﺭﺗﻳﻥ‪،‬‬ ‫ﺕ ﻋﻠﻰ َﺭﺳُﻭﻝ ِ‬ ‫ﻭﻗﺎﻝ ﺃﻳﺿًﺎ‪ :‬ﻗﺭﺃ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑ ٍ‬
‫ﷲ ‪ ، ‬ﻭﻗﺭﺃﻫ�ﺎ ﻋﻠﻳ�ﻪ‬ ‫ﻭﺇ ﱠﻧﻣﺎ ُﺳ ﱢﻣ َﻳﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍءﺓ ﻗﺭﺍءﺓ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕٍ؛ ﻷﻧﻪ ﻛﺗﺑﻬ�ﺎ ﻟ َِﺭﺳُ�ـﻭﻝ ِ‬
‫ﻭﺷ��ﻬﺩ ﺍﻟﻌﺭﺿ��ﺔ ﺍﻷﺧﻳ��ﺭﺓ‪ ،‬ﻭﻛ��ﺎﻥ ﻳﻘ��ﺭﺉ ﺍﻟﻧ��ﺎﺱ ِﺑﻬ��ﺎ ﺣﺗ��ﻰ ﻣ��ﺎﺕ‪ ،‬ﻭﻟ��ﺫﻟﻙ ﺍﻋﺗﻣ��ﺩﻩ ﺃﺑ��ﻭ ﺑﻛ��ﺭ‬
‫)‪(36‬‬
‫ﻭﻋﻣﺭ ﻓﻲ ﺟﻣﻌﻪ‪ ،‬ﻭﻭﻻﻩ ﻋﺛﻣﺎﻥ ﻛﺗﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬

‫‪78‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺑﻐﻭﻱ‪ (37):‬ﻳُﻘﺎﻝ ﺇﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺷﻬﺩ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﺍﻟﺗﻲ ﺑُ�ﻳﱢﻥ ﻓﻳﻬ�ﺎ ﻣ�ﺎ ُﻧﺳِ �ﺦ‬
‫)‪(38‬‬
‫ﻭﻣﺎ َﺑﻘِﻲ‪.‬‬
‫ﻭﻋﻥ ﻣﺣﻣﺩ ﺑ�ﻥ ﺳ�ﻳﺭﻳﻥ ﻋ�ﻥ َﻛﺛِﻳ�ﺭ ﺑ�ﻥ ﺃﻓ َﻠ� َﺢ ﻗ�ﺎﻝ‪َ :‬ﻟﻣﱠ�ﺎ ﺃﺭﺍﺩ ﻋﺛﻣ�ﺎﻥ ﺃﻥ ﻳﻛﺗ�ﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ‬
‫ﺟﻣﻊ ﻟﻪ ﺍﺛﻧﻲ ﻋﺷﺭ ﺭﺟﻼً ﻣﻥ ﻗﺭﻳﺵ ﻭﺍﻷﻧﺻﺎﺭ ‪ ،‬ﻓﻳﻬﻡ ﺃ ُ َﺑﻲﱡ ﺑﻥ ﻛﻌ ٍ‬
‫ﺏ ﻭﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺑﻌ ِﺔ ﺍﻟﺗﻲ ﻓﻲ ﺑﻳﺕ ُﻋ َﻣ َﺭ‪ ،‬ﻓ ِﺟ�ﻲء ِﺑﻬ�ﺎ‪ ،‬ﻗ�ﺎﻝ‪ :‬ﻭﻛ�ﺎﻥ ﻋﺛﻣ�ﺎﻥُ ﻳﺗﻌﺎﻫ�ﺩﻫﻡ‪ ،‬ﻓﻛ�ﺎﻧﻭﺍ‬ ‫ﻓﺑﻌﺛﻭﺍ ﺇﻟﻰ ﺍﻟﺭﱠ َ‬
‫ﺇﺫﺍ ﺗ��ﺩﺍﺭءﻭﺍ ﻓ��ﻲ ﺷ��ﻲء ﱠ‬
‫ﺃﺧ��ﺭﻭﻩ‪ ،‬ﻗ��ﺎﻝ ﻣﺣﻣ��ﺩ‪ :‬ﻓﻘﻠ��ﺕ ﻟ َﻛﺛِﻳ� ٍ�ﺭ ‪-‬ﻭﻛ��ﺎﻥ ﻓ��ﻳﻬﻡ ﻓ��ﻳﻣﻥ ﻳﻛﺗ��ﺏ‪ :‬ﻫ��ﻝ‬
‫ﺗ��ﺩﺭﻭﻥ ﻟ��ﻡ ﻛ��ﺎﻧﻭﺍ ﻳ َُﺅ ﱢﺧﺭﻭﻧ��ﻪ؟ ﻗ��ﺎﻝ‪ :‬ﻻ‪ ،‬ﻗ��ﺎﻝ ﻣﺣﻣ��ﺩ‪ :‬ﻓﻅﻧﻧ��ﺕ ﺃ ﱠﻧﻬ��ﻡ ﺇ ﱠﻧﻣ��ﺎ ﻛ��ﺎﻧﻭﺍ ﻳ َُﺅ ﱢﺧﺭﻭﻧ��ﻪ‬
‫)‪(39‬‬
‫ﻟﻳﻧﻅﺭﻭﺍ ﺃﺣﺩﺛﻬﻡ ﻋﻬ ًﺩﺍ ﺑﺎﻟﻌﺭﺿﺔ ﺍﻵﺧﺭﺓ‪ ،‬ﻓﻳﻛﺗﺑﻭ َﻧﻬﺎ ﻋﻠﻰ ﻗﻭﻟﻪ‪.‬‬
‫ﻭﻫﻛﺫﺍ ﻓﻘﺩ ﻛﺎﻧﺕ ﻫﺫﻩ ﺍﻟﻌﺭﺿﺔ ﻋﻣﺩﺓ ﻫﺫﻩ ﺍﻷﻣﺔ ﻓﻲ ﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺇﺫ ﺇ ﱠﻧﻬﺎ ﻗ�ﺩ ﺟﻣﻌ�ﺕ ﻣ�ﺎ‬
‫ﺛﺑﺗﺕ ﺗﻼﻭﺗﻪ ﻣﻥ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺣﻛﻳﻡ‪ ،‬ﻭﺃﺧﺭﺟﺕ ﻣﺎ ﺛﺑﺕ ﻧﺳﺧﻪ‪.‬‬

‫ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗ�ﺎﺏ ﺑ�ﺩء ﺍﻟ�ﻭﺣﻲ )‪ (40/1‬ﺡ ‪ ،6‬ﻭﻣﺳ�ﻠﻡ ﻓ�ﻲ ﺻ�ﺣﻳﺣﻪ ﻛﺗ�ﺎﺏ ﺍﻟﻔﺿ�ﺎﺋﻝ َﺑ�ﺎﺏ َﻛ َ‬
‫�ﺎﻥ‬ ‫)‪(1‬‬

‫ﻳﺢ ْﺍﻟﻣُﺭْ َﺳﻠَ ِﺔ )‪ (68/15‬ﺡ ‪.2308‬‬ ‫ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪ ‬ﺃَﺟْ َﻭ َﺩ ﺍﻟ ﱠﻧ ِ ْ‬

‫ﺎﺱ ِﺑﺎﻟ َﺧﻳ ِْﺭ ﻣ َِﻥ ﺍﻟﺭﱢ ِ‬
‫)‪ (2‬ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ ﻣﻊ ﺷﺭﺣﻪ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ (661-659/8‬ﺡ‪ ، 4997:‬ﻭ ‪.4998‬‬
‫)‪ (3‬ﻫﻭ ﺍﻟﻔﻘﻳﻪ ﺍﻟﺣﻧﻔﻲ ﻣﺣﻣﺩ ﺯﺍﻫﺩ ﺍﻟﻛ�ﻭﺛﺭﻱ‪ ،‬ﺟﺭﻛﺳ�ﻲ ﺍﻷﺻ�ﻝ‪ ،‬ﻭﻟ�ﺩ ﺑﺎﻷﺳ�ﺗﺎﻧﺔ ﺳ�ﻧﺔ ‪1296‬ﻫ�ـ‪ ،‬ﻟ�ﻪ ﺍﺷ�ﺗﻐﺎﻝ ﺑ�ﺎﻷﺩﺏ‬
‫ﻭﺍﻟﺳﻳﺭ‪ ،‬ﻭﻟﻪ ﺗﻌﻠﻳﻘ�ﺎﺕ ﻛﺛﻳ�ﺭﺓ ﻋﻠ�ﻰ ﻛﺗ�ﺏ ﺍﻟﻔﻘ�ﻪ ﻭﺍﻟﺣ�ﺩﻳﺙ ﻭﺍﻟﺭﺟ�ﺎﻝ‪ ،‬ﻭﻛ�ﺫﻟﻙ ﻟ�ﻪ ﻣﺅﻟﻔ�ﺎﺕ ﻋﺩﻳ�ﺩﺓ ﻓ�ﻲ ﻣﺧﺗﻠ�ﻑ ﻣﻳ�ﺎﺩﻳﻥ‬
‫ﺍﻟﺷﺭﻳﻌﺔ‪ .‬ﺗﻭﻓﻲ ﺑﻣﺻﺭ ﺳﻧﺔ ‪1371‬ﻫـ‪ .‬ﺍﻷﻋﻼﻡ ﻟﻠﺯﺭﻛﻠﻲ )‪.(129/6‬‬
‫)‪ (4‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻭﻣﻧﺯﻟﺔ ﺍﻟﻘﺭﺍءﺍﺕ ﻣﻧﻬﺎ ﻟﻠﺩﻛﺗﻭﺭ ﺣﺳﻥ ﺿﻳﺎء ﺍﻟﺩﻳﻥ ﻋﺗﺭ ﺹ ‪ ،267‬ﻧﻘﻼً ﻋﻥ ﻣﻘﺎﻻﺕ ﺍﻟﻛ�ﻭﺛﺭﻱ‬
‫ﺹ ‪ -6‬ﻣﻁﺑﻌﺔ ﺍﻷﻧﻭﺍﺭ ﺍﻟﻣﺣﻣﺩﻳﺔ‪.‬‬
‫)‪ (5‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(658/8‬‬
‫)‪ (6‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﺗﻭﺟﻳﻪ ﻣﺗﺷﺎﺑﻪ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،16‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(259/1‬‬
‫)‪ (7‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(658/8‬‬
‫)‪ (8‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(257/1‬‬
‫)‪ (9‬ﻭﻣﻥ ﻗﺭﺍءﺗﻪ ‪ ‬ﺑﺧﻼﻑ ﺗﺭﺗﻳﺏ ﺍﻟﻣﺻﺣﻑ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗ�ﺎﺏ ﺻ�ﻼﺓ ﺍﻟﻣﺳ�ﺎﻓﺭﻳﻥ ﻭﻗﺻ�ﺭﻫﺎ َﺑ�ﺎﺏ‬
‫ﺍﺕ ﻟَ ْﻳﻠَ� ٍﺔ َﻓ�ﺎ ْﻓ َﺗ َﺗ َﺢ ْﺍﻟ َﺑ َﻘ َ�ﺭ َﺓ َﻓﻘُ ْﻠ ُ‬
‫�ﺕ َﻳﺭْ َﻛ� ُﻊ‬ ‫ْﺕ َﻣ َﻊ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱢ ‪َ ‬ﺫ َ‬ ‫ﺻﻠﱠﻳ ُ‬‫ﺻ َﻼ ِﺓ ﺍﻟﻠﱠﻳ ِْﻝ َﻋﻥْ ُﺣ َﺫ ْﻳ َﻔ َﺔ َﻗﺎ َﻝ‪َ :‬‬ ‫ﺏ َﺗ ْﻁ ِﻭ ِ‬
‫ﻳﻝ ْﺍﻟﻘِ َﺭﺍ َء ِﺓ ﻓِﻲ َ‬ ‫ﺍﺳْ ِﺗﺣْ َﺑﺎ ِ‬
‫ﺍﻥ‬‫ﺕ َﻳﺭْ َﻛ ُﻊ ِﺑ َﻬﺎ ُﺛ ﱠﻡ ﺍ ْﻓ َﺗ َﺗ َﺢ ﺍﻟ ﱢﻧ َﺳﺎ َء َﻓ َﻘ َﺭﺃَ َﻫﺎ ُﺛ ﱠﻡ ﺍ ْﻓ َﺗ� َﺗ َﺢ ﺁ َﻝ ﻋِ ﻣْ َ�ﺭ َ‬
‫ﺿﻰ َﻓﻘُ ْﻠ ُ‬
‫ﺻﻠﱢﻲ ِﺑ َﻬﺎ ﻓِﻲ َﺭ ْﻛ َﻌ ٍﺔ َﻓ َﻣ َ‬ ‫ﺿﻰ َﻓﻘُ ْﻠ ُ‬
‫ﺕ ُﻳ َ‬ ‫ﻋِ ْﻧ َﺩ ْﺍﻟﻣِﺎ َﺋ ِﺔ ُﺛ ﱠﻡ َﻣ َ‬
‫َﻓ َﻘ َﺭﺃَ َﻫﺎ … ﺍﻟﺣﺩﻳﺙ‪ .‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﻣﻊ ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪ (61/6‬ﺡ ‪.772‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺃﺣﻣ��ﺩ ﻓ��ﻲ ﻣﺳ��ﻧﺩﻩ‪ :‬ﻣﺳ��ﻧﺩ ﺑﻧ��ﻲ ﻫﺎﺷ��ﻡ )‪ (382/1‬ﺡ ‪ (537/1) ،2043‬ﺡ‪ ،3003‬ﻭﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘ��ﻲ ﻓ��ﻲ‬
‫ﺟﺎﻣﻊ ﺷﻌﺏ ﺍﻹﻳﻣﺎﻥ )‪ ،(197-196/5‬ﻭﻋﺑﺩ ﺑﻥ ﺣﻣﻳﺩ ﻓﻲ ﺍﻟﻣﻧﺗﺧﺏ )‪ (553/1‬ﺡ ‪.646‬‬

‫‪79‬‬
‫)‪ (11‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﻛﺎﻥ ﺟﺑﺭﻳﻝ ﻳﻌﺭﺽ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﺍﻟﻧﺑ�ﻲ ‪‬ـ� )‪(659/8‬‬
‫ﺡ ‪.4998‬‬
‫)‪ (12‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻ�ﺣﻳﺣﻪ ﻛﺗ�ﺎﺏ ﺍﻟﻣﻧﺎﻗ�ﺏ ﺑ�ﺎﺏ ﻋﻼﻣ�ﺎﺕ ﺍﻟﻧﺑ�ﻭﺓ ﻓ�ﻲ ﺍﻹﺳ�ﻼﻡ )‪ (728/6‬ﺡ ‪ ، 3624‬ﻭﻣﺳ�ﻠﻡ‬
‫ﺻ��ﻼﺓ َﻭﺍﻟ ﱠﺳ��ﻼﻡ )‪ (7-5/16‬ﺡ‬ ‫ﺿ��ﺎﺋ ِِﻝ َﻓﺎﻁِ َﻣ � َﺔ ِﺑ ْﻧ � ِ‬
‫ﺕ ﺍﻟ ﱠﻧ ِﺑ��ﻲﱢ َﻋ َﻠﻳ ِْﻬ َﻣ��ﺎ ﺍﻟ ﱠ‬ ‫ﻓ��ﻲ ﺻ��ﺣﻳﺣﻪ ﻛﺗ��ﺎﺏ ﻓﺿ��ﺎﺋﻝ ﺍﻟﺻ��ﺣﺎﺑﺔ َﺑ��ﺎﺏ َﻓ َ‬
‫‪.2450‬‬
‫)‪ (13‬ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﻭﻣﻧﺯﻟ��ﺔ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﻣﻧﻬ��ﺎ ﺹ ‪ ،267‬ﻧﻘ �ﻼً ﻋ��ﻥ ﻣﻘ��ﺎﻻﺕ ﺍﻟﻛ��ﻭﺛﺭﻱ ﺹ ‪ -6‬ﻣﻁﺑﻌ��ﺔ ﺍﻷﻧ��ﻭﺍﺭ‬
‫ﺍﻟﻣﺣﻣﺩﻳﺔ‪.‬‬
‫)‪ (14‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(660/8‬‬
‫)‪ (15‬ﺳﻭﺭﺓ ﺍﻟﻣﺎﺋﺩﺓ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.3‬‬
‫)‪ (16‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺍﻹﻳﻣﺎﻥ ﺑﺎﺏ ﺯﻳﺎﺩﺓ ﺍﻹﻳﻣﺎﻥ ﻭﻧﻘﺻﺎﻧﻪ )‪ (129/1‬ﺡ ‪.45‬‬
‫)‪ (17‬ﻣﻥ ﺍﻵﻳﺔ ‪ 278‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪.‬‬
‫ﷲ} )‪ (52/8‬ﺡ‬
‫�ﻰ ِ‬ ‫ﺭﻭﺍﻩ ﺍﻟﺑﺧ��ﺎﺭﻱ ﻓ��ﻲ ﺻ��ﺣﻳﺣﻪ ﻛﺗ��ﺎﺏ ﺗﻔﺳ��ﻳﺭ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﺑ��ﺎﺏ { َﻭﺍ ﱠﺗﻘُ��ﻭﺍ َﻳ ْﻭ ًﻣ��ﺎ ُﺗﺭْ َﺟ ُﻌ� َ‬
‫�ﻭﻥ ﻓِﻳ � ِﻪ ﺇِﻟ� َ‬
‫)‪(18‬‬

‫‪.4544‬‬
‫)‪ (19‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.281‬‬
‫ﻓﺑﻭﺏ ِﺑﻬﺫﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﺃﻭﺭﺩ ﺗﺣﺗﻬﺎ ﺫﻟ�ﻙ ﺍﻟﺣ�ﺩﻳﺙ‪ .‬ﻗ�ﺎﻝ ﺍﻟﺣ�ﺎﻓﻅ‪ :‬ﻭﻟﻌﻠ�ﻪ ﺃﺭﺍﺩ‬
‫)‪ (20‬ﺍﺣﺗﺞ ﻟﺫﻟﻙ ﺍﻟﺑﺧﺎﺭﻱ ﺑﺎﻟﺣﺩﻳﺙ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﱠ‬
‫ﺃﻥ ﻳﺟﻣﻊ ﺑﻳﻥ ﻗﻭﻟﻲ ﺍﺑﻥ ﻋﺑﺎﺱ‪ ،‬ﻓﺈﻧﻪ ﺟﺎء ﻋﻧﻪ ﺫﻟﻙ ﻣﻥ ﻫﺫﺍ ﺍﻟﻭﺟﻪ‪ ،‬ﻭﺟﺎء ﻋﻧﻪ ﻣﻥ ﻭﺟﻪ ﺁﺧﺭ‪ :‬ﺁﺧ�ﺭ ﺁﻳ�ﺔ ﻧﺯﻟ�ﺕ ﻋﻠ�ﻰ‬
‫ﷲ} ‪ ،‬ﻭﺃﺧﺭﺟ�ﻪ ﺍﻟﻁﺑ�ﺭﻱ ﻣ�ﻥ ﻁ�ﺭﻕ ﻋﻧ�ﻪ… ﻗ�ﺎﻝ‪ :‬ﻭﻁﺭﻳ�ﻕ ﺍﻟﺟﻣ�ﻊ ﺑ�ﻳﻥ‬
‫ﻟ�ﻰ ِ‬ ‫ﺍﻟ ﱠﻧ ِﺑﻲّ ‪َ { : ‬ﻭﺍ ﱠﺗﻘُﻭﺍ َﻳ ْﻭﻣًﺎ ُﺗﺭْ َﺟﻌ َ‬
‫ُﻭﻥ ﻓِﻳ ِﻪ ﺇِ َ‬
‫ﻫﺫﻳﻥ ﺍﻟﻘﻭﻟﻳﻥ ﺃﻥ ﻫ�ﺫﻩ ﺍﻵﻳ�ﺔ ﻫ�ﻲ ﺧﺗ�ﺎﻡ ﺍﻵﻳ�ﺎﺕ ﺍﻟﻣﻧﺯﻟ�ﺔ ﻓ�ﻲ ﺍﻟﺭﺑ�ﺎ؛ ﺇﺫ ﻫ�ﻲ ﻣﻌﻁﻭﻓ�ﺔ ﻋﻠ�ﻳﻬﻥ‪ .‬ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ )‪،(53/8‬‬
‫ﻭﺍﻧﻅﺭ ﺗﻔﺳﻳﺭ ﺍﻟﻁﺑﺭﻱ )‪ ،(115-114/3‬ﻭﺍﻹﺗﻘﺎﻥ )‪.(78-77/1‬‬
‫)‪ (21‬ﻣﻥ ﺍﻵﻳﺔ ‪ 282‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪.‬‬
‫)‪ (22‬ﺗﻔﺳﻳﺭ ﺍﻟﻁﺑﺭﻱ )‪ ،(115/3‬ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻣﺭﺳﻝ ﺻﺣﻳﺢ ﺍﻹﺳﻧﺎﺩ‪ .‬ﺍﻹﺗﻘﺎﻥ )‪.(78/1‬‬
‫)‪ (23‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(78/1‬‬
‫)‪ (24‬ﻫﻭ ﻋﺑﺩ ﷲ ﺑﻥ ﺣﺑﻳ�ﺏ ﺑ�ﻥ ﺭﺑﻳﻌ�ﺔ ﺍﻟﺳ�ﻠﻣﻲ‪ ،‬ﺗ�ﺎﺑﻌﻲ ﺟﻠﻳ�ﻝٌ‪ ،‬ﻭﻟ�ﺩ ﻓ�ﻲ ﺣﻳ�ﺎﺓ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ، ‬ﻭﻗ�ﺭﺃ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﻋﺛﻣ�ﺎﻥ‬
‫ﻭﻋﻠﻲ ﻭﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻭﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﻫﻭ ﻣﻘﺭﺉ ﺍﻟﻛﻭﻓﺔ‪ ،‬ﻅﻝ ﻳﻘﺭﺉ ﺍﻟﻧﺎﺱ ﺑﻣﺳ�ﺟﺩﻫﺎ ﺍﻷﻋﻅ�ﻡ ﺃﺭﺑﻌ�ﻳﻥ ﺳ�ﻧﺔ‪ .‬ﻣﻌﺭﻓ�ﺔ‬
‫ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪ ،(53-52/1‬ﻭﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(92/1‬‬
‫)‪ (25‬ﺷﺭﺡ ﺍﻟﺳﻧﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺑﻐﻭﻱ )‪ ،(526-525/4‬ﻭﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(237/1‬‬
‫)‪ (26‬ﺭﻭﺍﻩ ﺃﺣﻣ��ﺩ ﻓ��ﻲ ﻣﺳ��ﻧﺩﻩ‪ ،‬ﻣﺳ��ﻧﺩ ﺑﻧ��ﻲ ﻫﺎﺷ��ﻡ )‪ (598/1‬ﺡ ‪ ،3412‬ﻭﺭﻭﺍﻩ ﺍﻟﻧﺳ��ﺎﺋﻲ ﻓ��ﻲ ﺍﻟﺳ��ﻧﻥ ﺍﻟﻛﺑ��ﺭﻯ ﻛﺗ��ﺎﺏ‬
‫ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ )‪ ،(7/3‬ﻭﻛﺗﺎﺏ ﺍﻟﻣﻧﺎﻗﺏ )‪.(36/4‬‬
‫)‪ (27‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ :‬ﻣﺳﻧﺩ ﺑﻧﻲ ﻫﺎﺷﻡ )‪ (535/1‬ﺡ ‪.2992‬‬
‫)‪ (28‬ﻋﺑﻳﺩﺓ ﺍﻟﺳﻠﻣﺎﻧﻲ ﺍﻟﻔﻘﻳﻪ ْﺍﻟﻣُﺭﺍﺩﻱ ﺍﻟﻛﻭﻓﻲ‪ ،‬ﺃﺣﺩ ﺍﻷﻋﻼﻡ‪ ،‬ﺃﺳﻠﻡ ﻋﺎﻡ ﺍﻟﻔ�ﺗﺢ‪ ،‬ﻭﻻ ﺻ�ﺣﺑﺔ ﻟ�ﻪ‪ ،‬ﻭﺃﺧ�ﺫ ﻋ�ﻥ ﻋﻠ�ﻲ ﻭﺍﺑ�ﻥ‬
‫ﻣﺳ��ﻌﻭﺩ‪ ،‬ﻭﻛ��ﺎﻥ ﻳﻘ��ﺭﺉ ﺍﻟﻧ��ﺎﺱ‪ ،‬ﻭﻳﻔﺗ��ﻳﻬﻡ‪ .‬ﺗ��ﻭﻓﻲ ﺳ��ﻧﺔ ‪ 72‬ﻋﻠ��ﻰ ﺍﻟﺻ��ﺣﻳﺢ‪ .‬ﺳ��ﻳﺭ ﺃﻋ��ﻼﻡ ﺍﻟﻧ��ﺑﻼء )‪ ،(40/4‬ﻭﺷ��ﺫﺭﺍﺕ‬
‫ﺍﻟﺫﻫﺏ )‪.(78/1‬‬
‫)‪ (29‬ﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘﻲ ﻓﻲ ﺩﻻﺋﻝ ﺍﻟﻧﺑﻭﺓ )‪.(156-155/7‬‬

‫‪80‬‬
‫)‪ (30‬ﺭﻭﺍﻩ ﺍﻟﺣﺎﻛﻡ ﻭﺻﺣﺣﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺫﻫﺑﻲ‪ .‬ﻣﺳ�ﺗﺩﺭﻙ ﺍﻟﺣ�ﺎﻛﻡ )‪ ،(230/2‬ﻭﺭﻭﺍﻩ ﺍﻟﺑ�ﺯﺍﺭ ﻓ�ﻲ ﻣﺳ�ﻧﺩﻩ‪ ،‬ﻗ�ﺎﻝ ﺍﻟﻬﻳﺛﻣ�ﻲ‪:‬‬
‫ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺻﺣﻳﺢ‪ .‬ﻣﺟﻣﻊ ﺍﻟﺯﻭﺍﺋﺩ )‪.(154/7‬‬
‫)‪ (31‬ﻣﺟﻣﻭﻉ ﻓﺗﺎﻭﻯ ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ )‪.(395/13‬‬
‫)‪ (32‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﺑﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪.(100/6‬‬
‫)‪ (33‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(142/1‬‬
‫)‪ (34‬ﻭﺍﻧﻅﺭ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻭﻣﻧﺯﻟﺔ ﺍﻟﻘﺭﺍءﺍﺕ ﻣﻧﻬﺎ ﺹ ‪.271-270‬‬
‫)‪ (35‬ﺷﺭﺡ ﺍﻟﺳﻧﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺑﻐﻭﻱ )‪ ،(525/4‬ﻭﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(237/1‬‬
‫)‪ (36‬ﺷﺭﺡ ﺍﻟﺳﻧﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺑﻐﻭﻱ )‪ ،(526-525/4‬ﻭﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(237/1‬‬
‫)‪ (37‬ﺍﻟﺷ��ﻳﺦ ﺍﻹﻣ��ﺎﻡ ﺍﻟﻘ��ﺩﻭﺓ ﺍﻟﺣ��ﺎﻓﻅ‪ ،‬ﺷ��ﻳﺦ ﺍﻹﺳ��ﻼﻡ‪ ،‬ﻣﺣﻳ��ﻲ ﺍﻟﺳ��ﻧﺔ ﺃﺑ��ﻭ ﻣﺣﻣ��ﺩ ﺍﻟﺣﺳ��ﻳﻥ ﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ ﺍﻟﻔ��ﺭﺍء ﺍﻟﺑﻐ��ﻭﻱ‬
‫ﺍﻟﺷﺎﻓﻌﻲ‪ ،‬ﺍﻟﻣﻔﺳﺭ‪ ،‬ﺻﺎﺣﺏ ﺍﻟﺗﺻﺎﻧﻳﻑ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣً�ﺎ ﻓ�ﻲ ﺍﻟﻔﻘ�ﻪ ﻭﺍﻟﺗﻔﺳ�ﻳﺭ‪ ،‬ﺯﺍﻫ� ًﺩﺍ ﻗﺎﻧﻌً�ﺎ ﺑﺎﻟﻳﺳ�ﻳﺭ‪ .‬ﺗ�ﻭﻓﻲ ﺳ�ﻧﺔ ‪516‬ﻫ�ـ‪.‬‬
‫ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪ ،(439/19‬ﻭﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(48/4‬‬
‫)‪ (38‬ﺷﺭﺡ ﺍﻟﺳﻧﺔ )‪.(525/4‬‬
‫)‪ (39‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺭﺣﻣﺔ ﷲ ﻋﻠﻳﻪ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.33‬‬

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 ‫ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻧﻲ‬
‫ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﺻﺩﻳﻕ ﺭﺿﻲ ﷲ ﻋﻧﻪ‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﺑﺎﺏ ﺍﻟﺑﺎﻋﺛﺔ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛ�ﺭ ﺭﺿ�ﻲ ﷲ‬
‫ﻋﻧﻪ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﺭﺿﻲ ﷲ ﻋﻧﻬﻡ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﻗﺎﻡ ﺑﺎﻟﺟﻣﻊ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪‬‬ ‫‪4T‬‬

‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‪ :‬ﻣﻧﻬﺞ ﻭﻣﺯﺍﻳﺎ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﺭﺿﻲ ﷲ ﻋﻧﻪ ﻟﻠﻘﺭﺁﻥ‬
‫ﺍﻟﻔﺻ��ﻝ ﺍﻟﺧ��ﺎﻣﺱ‪ :‬ﺩﻓ��ﻊ ﺍﻻﻋﺗ��ﺭﺍﺽ ﻋﻠ��ﻰ ﺃﺑ��ﻲ ﺑﻛ��ﺭ ﻓ��ﻲ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﻭﺭﺩ ﺍﻟﺷ��ﺑﻬﺎﺕ‬
‫ﺍﻟﻣﺛﺎﺭﺓ ﺣﻭﻝ ﻫﺫﺍ ﺍﻟﺟﻣﻊ‬

‫‪82‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‬
‫‪T‬‬ ‫ﺍﻷﺳﺑﺎﺏ ﺍﻟﺑﺎﻋﺛﺔ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪‬‬
‫‪7‬‬

‫‪ - 1‬ﻟﺣﻭﻕ ﺍﻟﻧﺑﻲ ‪ ‬ﺑﺎﻟﺭﻓﻳﻕ ﺍﻷﻋﻠﻰ‬

‫‪4T‬‬ ‫‪4T‬‬

‫‪ - 2‬ﺍﻧﻘﺿﺎء ﺯﻣﻥ ﻧﺯﻭﻝ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬

‫‪ - 3‬ﻭﻗﻌﺔ ﺍﻟﻳﻣﺎﻣﺔ‬
‫ﻟﻡ ﻳُﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﻋﻬ�ﺩ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻓ�ﻲ ﻣﺻ�ﺣﻑ ﻭﺍﺣ�ﺩ ﻟﻌ�ﺩﻡ ﺗ�ﻭﻓﺭ ﺍﻟ�ﺩﻭﺍﻋﻲ ﻭﻟﻭﺟ�ﻭﺩ‬
‫ﺍﻟﻣﻭﺍﻧﻊ ﺍﻟﺗﻲ ﺳﺑﻕ ﺫﻛﺭﻫﺎ‪ ،‬ﻓﻠﻣﺎ ﺍﻧﺗﻔﺕ ﻫﺫﻩ ﺍﻟﻣﻭﺍﻧ�ﻊ‪ ،‬ﻭﻭﺟ�ﺩﺕ ﺍﻷﺳ�ﺑﺎﺏ ﺍﻟﺩﺍﻋﻳ�ﺔ ﺇﻟ�ﻰ ﺟﻣ�ﻊ‬
‫ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻛﺗﺎﺏ ﻭﺍﺣﺩ ﻓﻌﻝ ﺫﻟﻙ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪ ،‬ﻭﻛﺎﻧﺕ ﺃﻫﻡ ﻫﺫﻩ ﺍﻷﺳﺑﺎﺏ‪:‬‬
‫‪ - 1‬ﻟﺤﻮق اﻟﻨﺒﻲ ‪ ‬ﺑﺎﻟﺮﻓﻴﻖ اﻷﻋﻠﻰ‬
‫ﻛﺎﻥ ﻭﺟﻭﺩ ﺍﻟﻧﺑﻲ ‪ ‬ﺑﻳﻥ ﻅﻬﺭﺍﻧﻲ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺃﻣﺎ ًﻧﺎ ﻟﻬ�ﻡ ﻣ�ﻥ ﺣﺻ�ﻭﻝ ﺍﻟﺧ�ﻼﻑ ﻓﻳﻣ�ﺎ ﺑﻳ�ﻧﻬﻡ‪،‬‬
‫ﻛﻣﺎ ﻛﺎﻥ ﻭﺟﻭﺩﻩ ‪ ‬ﺃﻣﺎ ًﻧﺎ ﻣﻥ ﺿ�ﻳﺎﻉ ﺷ�ﻲء ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻛﻣ�ﺎ ﺳ�ﺑﻕ ﺑﻳﺎﻧ�ﻪ ﻓ�ﻲ ﺃﺳ�ﺑﺎﺏ ﻋ�ﺩﻡ‬
‫ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﺻﺣﻑ ﺃﻭ ﻣﺻﺎﺣﻑ ﻓﻲ ﻋﻬﺩﻩ ‪.‬‬
‫�ﺕ ﺃَ َﺗ��ﻰ‬ ‫َﻋ��ﻥْ ﺃَ ِﺑ��ﻲ ﻣُﻭ َﺳ��ﻰ ﺍﻷَ ْﺷ� َ�ﻌ ِﺭﻱﱢ ﺃَﻥﱠ ﺍﻟ ﱠﻧ ِﺑ��ﻲﱠ ‪ ‬ﻗ��ﺎﻝ‪َ … :‬ﻭﺃَ َﻧ��ﺎ ﺃَ َﻣ َﻧ� ٌ�ﺔ ﻷَﺻْ � َ‬
‫�ﺣ ِﺎﺑﻲ َﻓ��ﺈِ َﺫﺍ َﺫ َﻫ ْﺑ� ُ‬
‫ﺃَﺻْ َﺣ ِﺎﺑﻲ َﻣﺎ ﻳ َ‬
‫ُﻭﻋ ُﺩ َ‬
‫ﻭﻥ‪.‬‬
‫)‪(1‬‬

‫ﻭﻟﻣﺎ ﺑﻠﻎ ﺍﻟﺭﺳ�ﻭﻝ ‪ ‬ﺭﺳ�ﺎﻟﺔ ﺭﺑ�ﻪ ﺇﻟ�ﻰ ﺍﻷﻣ�ﺔ‪ ،‬ﻭﺃﺗ�ﻡ ﷲ ﺑ�ﻪ ‪ ‬ﺷ�ﺭﺍﺋﻊ ﺩﻳﻧ�ﻪ ﺍﻟ�ﺫﻱ ﺍﺧﺗ�ﺎﺭﻩ‬
‫ﻟﻠﻧﺎﺱ ﻋﻠﻣًﺎ ﻭﻋﻣﻼً‪ ،‬ﻭﺃﻗﺎﻡ ﺑﻪ ﺍﻟﻣﻠﺔ ﺍﻟﻌﻭﺟﺎء‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻣﻭﺕ َﻧﻬﺎﻳﺔ ﻛ�ﻝ ﺣ�ﻲ‪ ،‬ﻓﻘ�ﺩ ﺍﺧﺗ�ﺎﺭ ﷲ‬
‫‪ ‬ﺭﺳﻭﻟﻪ ‪ ‬ﻟﺟﻭﺍﺭﻩ ﻓﻲ ﺭﺑﻳﻊ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﺳﻧﺔ ﺍﻟﺣﺎﺩﻳﺔ ﻋﺷﺭﺓ ﻣﻥ ﺍﻟﻬﺟﺭﺓ ﺍﻟﻧﺑﻭﻳﺔ‪.‬‬
‫ﻭﻣﻧ��ﺫ ﺍﻟﻠﺣﻅ��ﺔ ﺍﻷﻭﻟ��ﻰ ﻟﻭﻓﺎﺗ��ﻪ ‪ ‬ﺑ��ﺩﺃ ﺍﻟﺧ��ﻼﻑ ﺑ��ﻳﻥ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ‪ ،‬ﻓﻛ��ﺎﻥ ﺃﻭﻝ ﺷ��ﻲء َﻳﺧﺗﻠﻔ��ﻭﻥ‬
‫ﻓﻳﻪ‪ :‬ﻫﻝ ﻣﺎﺕ ﺭﺳﻭﻝ ﷲ ‪ ‬ﺃﻭ ﻻ؟ ﺛﻡ ﺗﺗﺎﺑﻊ ﺍﻟﺧﻼﻑ ﺑﻳﻥ ﺍﻷﻣﺔ ﻓﻲ ﻏﻳﺭ ﺍﻷﻣﻭﺭ ﺍﻟﻣﻌﻠﻭﻣ�ﺔ‬
‫ﺑﺎﻟﺿﺭﻭﺭﺓ ﻣﻥ ﺩﻳﻥ ﷲ‪ ،‬ﺇﺫ ﻟﻳﺱ ﻓﻳﻬﻡ ﻣﻌﺻﻭﻡ ﻣﺅﻳﺩ ﺑﺎﻟﻭﺣﻲ ﺑﻌﺩﻩ ‪.‬‬
‫ْ )‪(2‬‬
‫ﺎﺕ َﻭﺃَﺑُ�ﻭ َﺑ ْﻛ ٍ�ﺭ ِﺑﺎﻟﺳﱡ�ﻧ ِﺢ‪،‬‬ ‫ﷲ ‪َ ‬ﻣ َ‬ ‫َﻋﻥْ َﻋﺎ ِﺋ َﺷ َﺔ َﺭﺿِ ﻲ ﷲُ َﻋ ْﻧ َﻬﺎ َﺯ ْﻭ ِﺝ ﺍﻟ ﱠﻧ ِﺑﻲﱢ ‪ ‬ﺃَﻥﱠ َﺭﺳُﻭ َﻝ ِ‬
‫�ﺎﻥ َﻳ َﻘ� ُﻊ ﻓِ�ﻲ‬
‫ﷲ َﻣ�ﺎ َﻛ َ‬ ‫�ﺕ‪َ :‬ﻭ َﻗ�ﺎ َﻝ ُﻋ َﻣ� ُﺭ‪َ :‬ﻭ ِ‬ ‫ﷲ ‪َ . ‬ﻗﺎ َﻟ ْ‬ ‫�ﺎﺕ َﺭﺳُ�ﻭ ُﻝ ِ‬ ‫ﷲ َﻣ�ﺎ َﻣ َ‬ ‫َﻓ َﻘﺎ َﻡ ُﻋ َﻣ ُﺭ َﻳﻘُﻭ ُﻝ‪َ :‬ﻭ ِ‬
‫�ﻑ َﻋ�ﻥْ‬ ‫�ﺎﻝ َﻭﺃَﺭْ ُﺟ َﻠﻬُ� ْﻡ‪َ .‬ﻓ َﺟ�ﺎ َء ﺃَﺑُ�ﻭ َﺑ ْﻛ ٍ�ﺭ َﻓ َﻛ َﺷ َ‬‫ِﻱ ِﺭ َﺟ ٍ‬‫ﺍﻙ‪َ ،‬ﻭ َﻟ َﻳﺑ َْﻌ َﺛ ﱠﻧ ُﻪ ﷲُ َﻓ َﻠ� َﻳ ْﻘ َﻁ َﻌﻥﱠ ﺃَﻳْ�ﺩ َ‬
‫َﻧ ْﻔﺳِ ﻲ ﺇِﻻﱠ َﺫ َ‬
‫ْ�ﺕ َﺣ ًّﻳ�ﺎ َﻭ َﻣ ﱢﻳ ًﺗ�ﺎ‪َ ،‬ﻭﺍﻟﱠ�ﺫِﻱ َﻧ ْﻔﺳِ �ﻲ ِﺑ َﻳ� ِﺩ ِﻩ ﻻ ﻳُ�ﺫِﻳﻘُ َ‬
‫ﻙ‬ ‫ﺕ َﻭﺃُﻣﱢﻲ ﻁِ ﺑ َ‬ ‫ﷲ ‪َ ‬ﻓ َﻘ ﱠﺑ َﻠﻪُ‪َ ،‬ﻗﺎ َﻝ‪ِ :‬ﺑﺄ َ ِﺑﻲ ﺃَ ْﻧ َ‬ ‫ُﻭﻝ ِ‬ ‫َﺭﺳ ِ‬
‫ﺱ ُﻋ َﻣ ُﺭ‪.‬‬ ‫ﻙ‪َ ،‬ﻓ َﻠﻣﱠﺎ َﺗ َﻛﻠﱠ َﻡ ﺃَﺑُﻭ َﺑ ْﻛ ٍﺭ َﺟ َﻠ َ‬
‫ْﻥ ﺃَ َﺑ ًﺩﺍ‪ُ ،‬ﺛ ﱠﻡ َﺧ َﺭ َﺝ َﻓ َﻘﺎ َﻝ‪ :‬ﺃَ ﱡﻳ َﻬﺎ ْﺍﻟ َﺣﺎﻟِﻑُ َﻋ َﻠﻰ ِﺭﺳْ ﻠِ َ‬ ‫ﷲُ ْﺍﻟ َﻣ ْﻭ َﺗ َﺗﻳ ِ‬

‫‪83‬‬
 ‫ﺎﻥ َﻳﻌْ ﺑُ� ُﺩ ﻣ َُﺣﻣﱠ� ًﺩﺍ ‪َ ‬ﻓ�ﺈِﻥﱠ ﻣ َُﺣﻣﱠ� ًﺩﺍ َﻗ ْ�ﺩ َﻣ َ‬
‫�ﺎﺕ‪،‬‬ ‫ﷲ ﺃَﺑُﻭ َﺑ ْﻛ ٍﺭ َﻭﺃَ ْﺛ َﻧﻰ َﻋ َﻠ ْﻳﻪِ‪َ ،‬ﻭ َﻗﺎ َﻝ‪ :‬ﺃَﻻَ َﻣﻥْ َﻛ َ‬
‫َﻓ َﺣﻣِﺩَ َ‬
‫�ﻭﻥ}‪َ (3)،‬ﻭ َﻗ�ﺎ َﻝ‪{ :‬‬ ‫ﱢ�ﺕ َﻭﺇِ ﱠﻧﻬُ� ْﻡ َﻣ ﱢﻳ ُﺗ َ‬ ‫ﻙ َﻣﻳ ٌ‬ ‫ُﻭﺕ‪َ ،‬ﻭ َﻗ�ﺎ َﻝ‪ { :‬ﺇِ ﱠﻧ� َ‬
‫ﷲ َﺣﻲﱞ ﻻ َﻳﻣ ُ‬ ‫ﷲ َﻓﺈِﻥﱠ َ‬ ‫ﺎﻥ َﻳﻌْ ُﺑ ُﺩ َ‬‫َﻭ َﻣﻥْ َﻛ َ‬
‫ﺎﺕ ﺃَ ْﻭ ﻗُ ِﺗ َﻝ ﺍ ْﻧ َﻘ َﻠ ْﺑ ُﺗ ْﻡ َﻋ َﻠﻰ ﺃَﻋْ َﻘ ِﺎﺑ ُﻛ ْﻡ َﻭ َﻣﻥْ‬
‫ﺕ ِﻣﻥْ َﻗ ْﺑﻠِ ِﻪ ﺍﻟﺭﱡ ُﺳ ُﻝ ﺃَ َﻓﺈِﻥْ َﻣ َ‬
‫َﻭ َﻣﺎ ﻣ َُﺣ ﱠﻣ ٌﺩ ﺇِﻻﱠ َﺭﺳُﻭ ٌﻝ َﻗ ْﺩ َﺧ َﻠ ْ‬
‫�ﺞ ﺍﻟ ﱠﻧ��ﺎﺱُ‬ ‫ﷲ َﺷ � ْﻳ ًﺋﺎ َﻭ َﺳ � َﻳﺟْ ِﺯﻱ ﷲُ ﺍﻟ ﱠﺷ��ﺎﻛ ِِﺭ َ‬
‫ﻳﻥ}‪َ ،‬ﻗ��ﺎﻝ‪َ َ:‬ﻓ َﻧ َﺷ� َ‬ ‫ﺿ��ﺭﱠ َ‬ ‫َﻳ ْﻧ َﻘﻠِ��ﺏْ َﻋ َﻠ��ﻰ َﻋ ِﻘ َﺑ ْﻳ � ِﻪ َﻓ َﻠ��ﻥْ َﻳ ُ‬
‫)‪(4‬‬

‫ﻭﻥ …‬ ‫َﻳ ْﺑ ُﻛ َ‬
‫ِﻳ�ﻕ ﺍﻷَﻋْ َﻠ�ﻰ‬
‫ﺻ� ُﺭ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱢ ‪ُ ، ‬ﺛ� ﱠﻡ َﻗ�ﺎ َﻝ‪ :‬ﻓِ�ﻲ ﺍﻟﺭﱠ ﻓ ِ‬
‫ﺹ َﺑ َ‬ ‫�ﺧ َ‬ ‫ﺕ َﻋﺎ ِﺋ َﺷ� ُﺔ ‪َ -‬ﺭﺿِ �ﻲ ﷲُ َﻋ ْﻧ َﻬ�ﺎ‪َ :‬ﺷ َ‬ ‫َﻗﺎ َﻟ ْ‬
‫ﻑ ُﻋ َﻣ� ُﺭ‬ ‫ﺎﻥ ِﻣﻥْ ُﺧ ْﻁ َﺑﺗ ِِﻬ َﻣﺎ ِﻣﻥْ ُﺧ ْﻁ َﺑ ٍﺔ ﺇِﻻﱠ َﻧ َﻔ َﻊ ﷲُ ِﺑ َﻬﺎ؛ َﻟ َﻘ ْﺩ َﺧ ﱠﻭ َ‬ ‫ﺕ‪َ :‬ﻓ َﻣﺎ َﻛ َ‬ ‫ﻼﺛﺎ… ﺍﻟﺣﺩﻳﺙ‪َ .‬ﻗﺎ َﻟ ْ‬ ‫َﺛ ً‬
‫�ﺎﺱ ْﺍﻟﻬُ�ﺩَﻯ‪َ ،‬ﻭ َﻋ�ﺭﱠ َﻓ ُﻬ ُﻡ‬ ‫ﱠ�ﺭ ﺃَﺑُ�ﻭ َﺑ ْﻛ ٍ�ﺭ ﺍﻟ ﱠﻧ َ‬‫ِﻳﻬ ْﻡ َﻟ ِﻧ َﻔﺎ ًﻗ�ﺎ‪َ ،‬ﻓ َ�ﺭ ﱠﺩ ُﻫ ُﻡ ﷲُ ِﺑ� َﺫﻟ َِﻙ‪ُ ،‬ﺛ� ﱠﻡ َﻟ َﻘ ْ�ﺩ َﺑﺻ َ‬ ‫ﺍﻟ ﱠﻧ َ‬
‫ﺎﺱ َﻭﺇِﻥﱠ ﻓ ِ‬
‫�ﺕ ِﻣ�ﻥْ َﻗ ْﺑﻠِ� ِﻪ ﺍﻟﺭﱡ ﺳُ� ُﻝ‬ ‫ﻭﻥ‪َ { :‬ﻭ َﻣﺎ ﻣ َُﺣ ﱠﻣ ٌﺩ ﺇِﻻﱠ َﺭﺳُﻭ ٌﻝ َﻗ ْ�ﺩ َﺧ َﻠ ْ‬ ‫ْﺍﻟ َﺣ ﱠﻕ ﺍﻟﱠﺫِﻱ َﻋ َﻠﻳ ِْﻬ ْﻡ‪َ ،‬ﻭ َﺧ َﺭﺟُﻭﺍ ِﺑ ِﻪ َﻳ ْﺗﻠُ َ‬
‫ﷲ َﺷ � ْﻳ ًﺋﺎ‬ ‫�ﺎﺕ ﺃَ ْﻭ ﻗُ ِﺗ � َﻝ ﺍ ْﻧ َﻘ َﻠ ْﺑ � ُﺗ ْﻡ َﻋ َﻠ��ﻰ ﺃَﻋْ َﻘ� ِ‬
‫�ﺎﺑ ُﻛ ْﻡ َﻭ َﻣ��ﻥْ َﻳ ْﻧ َﻘﻠِ��ﺏْ َﻋ َﻠ��ﻰ َﻋ ِﻘ َﺑ ْﻳ � ِﻪ َﻓ َﻠ��ﻥْ َﻳ ُ‬
‫ﺿ��ﺭﱠ َ‬ ‫ﺃَ َﻓ��ﺈِﻥْ َﻣ� َ‬
‫ﻳﻥ}‪.‬‬ ‫َﻭ َﺳ َﻳﺟْ ِﺯﻱ ﷲُ ﺍﻟ ﱠﺷﺎﻛ ِِﺭ َ‬
‫)‪(5‬‬

‫ﻭﻗﺩ ﻛﺎﻥ ﻓﻘﺩ ﺍﻟﻧﺑﻲ ‪ ‬ﺃﻋﻅﻡ ﻣﺎ ﻣﻧﻳﺕ ﺑﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻣﻥ ﺍﻟﻣﺻﺎﺋﺏ‪.‬‬

‫ﻓﻌ��ﻥ ﻋﺑ��ﺩ ﺍﻟ��ﺭﺣﻣﻥ ﺑ��ﻥ ﺍﻟﻘﺎﺳ��ﻡ ﺑ��ﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺃﺑ��ﻲ ﺑﻛ��ﺭ ﺃﻥ ﺭﺳ��ﻭﻝ ﷲ ‪ ‬ﻗ��ﺎﻝ‪ :‬ﻟِ ُﻳ َﻌ� ﱢ‬
‫�ﺯ‬
‫)‪(6‬‬
‫ﺻﺎﺋ ِِﺑ ِﻬﻡ‪ :‬ﺍﻟ ُﻣﺻِ ﻳ َﺑ ُﺔ ِﺑﻲ‪.‬‬ ‫ﺍﻟﻣُﺳْ ﻠِﻣ َ‬
‫ِﻳﻥ ﻓِﻲ َﻣ َ‬
‫ﻭﻋﻥ ﺃﻡ ﺳ�ﻠﻣﺔ ‪-‬ﺭﺿ�ﻲ ﷲ ﻋﻧﻬ�ﺎ‪ -‬ﻗﺎﻟ�ﺕ‪ :‬ﻣ�ﺎ ﺃُﺻِ �ﺑْﻧﺎ ﺑﻌ�ﺩﻫﺎ ِﺑﻣﺻ�ﻳﺑﺔ ﺇﻻﱠ ﻫﺎﻧ�ﺕ ﺇﺫﺍ ﺫﻛﺭﻧ�ﺎ‬
‫)‪(7‬‬
‫ﻣﺻﻳﺑﺗﻧﺎ ﺑﻪ ‪.‬ـ‬
‫ﻭﻣﻊ ﺍﻧﺗﻘﺎﻟﻪ ‪ ‬ﺇﻟﻰ ﺍﻟﺭﻓﻳﻕ ﺍﻷﻋﻠﻰ ﺗﻭﻗﻑ ﺍﻟﻭﺣﻲ‪ ،‬ﻓﺎﻧﺗﻔﻰ ﺍﻟﻣﺎﻧﻊ ﺍﻟﺫﻱ ﻣﻥ ﺃﺟﻠﻪ ﻟ�ﻡ ﻳﺟﻣ�ﻊ‬
‫ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺻﺣﻑ ﻭﺍﺣﺩ ﻓﻲ ﺯﻣﻧﻪ ‪ ،‬ﻭﺍﻧﺿ ﱠﻡ ﺇﻟﻰ ﺫﻟﻙ ﻣﺎ ﺳﻳﺄﺗﻲ ﻣﻥ ﺃﺳﺑﺎﺏ‪ ،‬ﻓﻘﺩ ﻛﺎﻧﺕ‬
‫ﻭﻓﺎﺓ ﺍﻟﻧﺑﻲ ‪ ‬ﺃﻭﻝ ﺍﻷﺳﺑﺎﺏ ﺍﻟﺩﺍﻋﻳﺔ ﺇﻟﻰ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﺯﻣﻥ ﺍﻟﺻ ﱢﺩﻳﻕ ‪.‬‬
‫‪ - 2‬اﻧﻘﻀﺎء زﻣﻦ ﻧﺰول اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‬
‫ﷲ ‪ ‬ﻟِﻣ�ﺎ ﻛ�ﺎﻥ َﻳ َﺗ َﺭ ﱠﻗﺑُ� ُﻪ ﻣ�ﻥ‬
‫ﻣﺭﱠ ﺑﻧﺎ ﺃﻥﱠ ﺍﻟﻘﺭﺁﻥ ﻟﻡ ﻳﺟﻣﻊ ﻓﻲ ﻛﺗﺎﺏ ﻭﺍﺣﺩ ﻋﻠﻰ ﻋﻬﺩ َﺭﺳُﻭﻝ ِ‬
‫�ﻭﺣﻲ ﺇ ﱠﻧﻣ��ﺎ ﻛ��ﺎﻥ ﻳﻧ��ﺯﻝ ﻣﻔﺭﱠ ًﻗ��ﺎ ﻋﻠ��ﻰ ﻣ��ﺎ ﻳﻧﺎﺳ��ﺏ ﺍﻟﺣ��ﻭﺍﺩﺙ‬
‫ﻧ��ﺯﻭﻝ ﺍﻟ��ﻭﺣﻲ‪ ،‬ﻭﻣﻌﻠ��ﻭ ٌﻡ ﺃﻥ ﺍﻟ� َ‬
‫)‪(8‬‬

‫ُ‬
‫ﺍﻵﻳ�ﺎﺕ ﺃﻭ ﺗ�ﺯﺍﺩ ﻋﻠﻳﻬ�ﺎ‪ ،‬ﻓﻠ�ﻭ ﺃﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺟﻣ�ﻊ ﻓ�ﻲ‬ ‫ﻭﺍﻟﻣﺳﺎﺋﻝ‪ ،‬ﻭﻗﺩ ﻛ�ﺎﻥ ﻳﻧﺳ�ﺦ ﻣ�ﻥ ﺍﻟﺳ�ﻭﺭﺓ‬
‫ﻛﺗﺎﺏ ﻭﺍﺣﺩ ﺛﻡ ﻁ�ﺭﺃ ﻧﺳ� ٌﺦ ﺃﻭ ﺯﻳ�ﺎﺩﺓ ﻟ�ﺯﻡ ﺇﻋ�ﺎﺩﺓ ﺍﻟﻛﺗﺎﺑ�ﺔ ﻣ�ﺭﺓ ﺃﺧ�ﺭﻯ‪ ،‬ﻓﺣﺻ�ﻝ ﺑ�ﺫﻟﻙ ﻣﺷ�ﻘﺔ‬
‫ﻋﻅﻳﻣﺔ‪ ،‬ﻓﻠﻣﱠﺎ ﺍﻧﻘﻁﻊ ﺑﻭﻓﺎﺓ ﺍﻟﻧﺑﻲ ‪ ‬ﺧﺑ ُﺭ ﺍﻟﺳﻣﺎء‪ ،‬ﺃُﻣِﻥ ﻧﺯﻭﻝ ﺷﻲء ﻣﻥ ﺍﻟﻘ�ﺭﺁﻥ ﻳﺗﻐﻳ�ﺭ ﻣﻌ�ﻪ‬

‫‪84‬‬
 ‫ﺗﺭﺗﻳﺏ ﺍﻵﻳﺎﺕ ﻓﻲ ﺍﻟﺳﻭﺭ‪ ،‬ﺃﻭ ﻧﻘﺹ ﺃﻭ ﺯﻳﺎﺩﺓ ﺑﻌﺿﻬﺎ‪.‬‬
‫ِ�ﻕ ِﺑ َﻧ�ﺎ ﺇِ َﻟ�ﻰ ﺃ ُ ﱢﻡ‬
‫ﷲ ‪َ ‬ﻭ َﺳ�ﻠﱠ َﻡ ﻟِ ُﻌ َﻣ َ�ﺭ‪ :‬ﺍ ْﻧ َﻁﻠ ْ‬ ‫ُ�ﻭﻝ ِ‬ ‫ﺱ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ ﺃَﺑُﻭ َﺑ ْﻛ ٍ�ﺭ ‪َ ‬ﺑﻌْ �ﺩَ َﻭ َﻓ�ﺎ ِﺓ َﺭﺳ ِ‬ ‫َﻋﻥْ ﺃَ َﻧ ٍ‬
‫�ﺕ‪َ ،‬ﻓ َﻘ��ﺎﻻ َﻟ َﻬ��ﺎ‪َ :‬ﻣ��ﺎ‬‫ﷲ ‪َ ‬ﻳ ُﺯﻭ ُﺭ َﻫ��ﺎ‪َ ،‬ﻓ َﻠ ﱠﻣ��ﺎ ﺍ ْﻧ َﺗ َﻬ ْﻳ َﻧ��ﺎ ﺇِ َﻟ ْﻳ َﻬ��ﺎ َﺑ َﻛ� ْ‬ ‫�ﺎﻥ َﺭ ُﺳ��ﻭ ُﻝ ِ‬ ‫ﺃَ ْﻳ َﻣ� َ�ﻥ َﻧ ُﺯﻭ ُﺭ َﻫ��ﺎ َﻛ َﻣ��ﺎ َﻛ� َ‬
‫�ﻭﻥ ﺃَﻋْ َﻠ� ُﻡ ﺃَﻥﱠ َﻣ�ﺎ ﻋِ ْﻧ�ﺩَ ِ‬
‫ﷲ‬ ‫�ﺕ‪َ :‬ﻣ�ﺎ ﺃَ ْﺑﻛِ�ﻲ ﺃَﻥْ ﻻَ ﺃَ ُﻛ َ‬ ‫ﷲ َﺧﻳْ� ٌﺭ ﻟ َِﺭﺳُ�ﻭﻟِ ِﻪ ‪َ . ‬ﻓ َﻘﺎ َﻟ ْ‬‫ُﻳ ْﺑﻛِﻳﻙِ ؟ َﻣﺎ ﻋِ ْﻧ�ﺩَ ِ‬
‫ِ�ﻥ ﺍﻟﺳﱠ� َﻣﺎ ِء‪َ .‬ﻓ َﻬﻳ َﱠﺟ ْﺗ ُﻬ َﻣ�ﺎ َﻋ َﻠ�ﻰ ْﺍﻟ ُﺑ َﻛ�ﺎ ِء‪،‬‬ ‫َﺧ ْﻳ ٌﺭ ﻟ َِﺭﺳُﻭﻟِ ِﻪ ‪َ ، ‬ﻭ َﻟ ِﻛﻥْ ﺃَ ْﺑﻛِﻲ ﺃَﻥﱠ ْﺍﻟ َ�ﻭﺣْ َﻲ َﻗ� ِﺩ ﺍ ْﻧ َﻘ َﻁ َ�ﻊ ﻣ َ‬
‫َﻓ َﺟ َﻌﻼَ َﻳ ْﺑ ِﻛ َﻳ ِ‬
‫ﺎﻥ َﻣ َﻌ َﻬﺎ‪.‬‬
‫)‪(9‬‬

‫ً‬
‫ﺣﻔﺎﻅ��ﺎ ﻋﻠﻳ��ﻪ ﻣ��ﻥ ﺍﻟﺿ��ﻳﺎﻉ‬ ‫ﻓﻛ��ﺎﻥ ﺍﻧﻘﺿ��ﺎء ﻧ��ﺯﻭﻝ ﺍﻟﻘ��ﺭﺁﻥ ﺳ��ﺑﺑًﺎ ﻟﺟﻣﻌ��ﻪ ﻓ��ﻲ ﻛﺗ��ﺎ ٍ‬
‫ﺏ ﻭﺍﺣ��ﺩ؛‬
‫ﻭﺍﻟﺗﺑﺩﻳﻝ‪.‬‬
‫)‪(10‬‬
‫‪ - 3‬وﻗﻌﺔ اﻟﻴﻤﺎﻣﺔ‬
‫ﻣﺎ ﺇﻥ ﺗﻭﻓﻲ ﺭﺳﻭﻝ ﷲ ‪ ، ‬ﻭﺍﻧﺗﻘﻝ ﺍﻷﻣﺭ ﺇﻟﻰ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﺻﺩﻳﻕ ‪ ‬ﺣﺗﻰ ﺍﺭﺗﺩ ﻛﺛﻳﺭ ﻣ�ﻥ‬
‫ﺍﻟﻌ�ﺭﺏ‪ ،‬ﻭﻣﻧ��ﻊ ﻛﺛﻳ��ﺭ ﻣ��ﻧﻬﻡ ﻣ�ﺎ ﻛ��ﺎﻥ ﻳﺅﺩﻳ��ﻪ ﻣ��ﻥ ﺍﻟﺯﻛ�ﺎﺓ ﺇﻟ��ﻰ ﺭﺳ��ﻭﻝ ﷲ ‪ ‬ﺑﺎﻋﺗﺑ��ﺎﺭ ﺍﻟﺯﻛ��ﺎﺓ‬
‫ﺧﺭﺍﺟً ﺎ ﺃﻭ ﺿﺭﻳﺑﺔ ﻛﺎﻧﺕ ﻣﻔﺭﻭﺿﺔ ﻟﻠﻧﺑﻲ ‪.‬‬
‫ﻭﺍﺩﻋ��ﻰ ﺑﻌ��ﺽ ﺍﻷﺩﻋﻳ��ﺎء ﻣ��ﻥ ﺍﻟﻌ��ﺭﺏ ﺍﻟﻧﺑ��ﻭﺓ‪ ،‬ﻓﺎﺿ��ﻁﻠﻊ ﺃﺑ��ﻭ ﺑﻛ��ﺭ ِﺑﻣﻬﻣ��ﺔ ﻗﺗ��ﺎﻝ ﻫ��ﺅﻻء‬
‫ﺍﻟﻣﺭﺗﺩﻳﻥ ﻭﻣﺎﻧﻌﻲ ﺍﻟﺯﻛﺎﺓ ﻭﻣﺩﻋﻲ ﺍﻟﻧﺑﻭﺓ‪.‬‬
‫ﻭﻛﺎﻥ ﻣﻥ ﺃﻋﺗﻰ ﺃﺩﻋﻳﺎء ﺍﻟﻧﺑﻭﺓ ﻣﺳﻳﻠﻣﺔ ﺍﻟﻛﺫﺍﺏ‪ (11)،‬ﻭﻛﺎﻥ ﻗﻭﻣﻪ ﺑﻧﻭ ﺣﻧﻳﻔﺔ ﻗﺩ ﺍﻟﺗﻔﻭﺍ ﺣﻭﻟ�ﻪ‬
‫ﻭﺍﺗﺑﻌﻭﻩ‪.‬‬
‫ﻭﻛ��ﺎﻥ ﺑﻧ��ﻭ ﺣﻧﻳﻔ��ﺔ ﻳﺳ��ﻛﻧﻭﻥ ﺍﻟﻳﻣﺎﻣ��ﺔ‪ ،‬ﻓﺄﺭﺳ��ﻝ ﺇﻟ��ﻳﻬﻡ ﺃﺑ��ﻭ ﺑﻛ��ﺭ ﺍﻟﺻ��ﺩﻳﻕ ‪ ‬ﺟﻳ ًﺷ��ﺎ ﺑﻘﻳ��ﺎﺩﺓ‬
‫ﻋﻛﺭﻣﺔ ﺑﻥ ﺃﺑﻲ ﺟﻬﻝ‪ ،‬ﻭﺃﻣﺩﻩ ﺑﺷﺭﺣﺑﻳﻝ ﺑﻥ ﺣﺳﻧﺔ‪ ،‬ﻭﺍ ْﻧﻬﺯﻡ ﻋﻛﺭﻣﺔ ﺃﻭﻝ ﺍﻷﻣﺭ‪ ،‬ﺛ�ﻡ ﺟ�ﺎءﻫﻡ‬
‫ﺧﺎﻟﺩ ﺑﻥ ﺍﻟﻭﻟﻳﺩ ِﺑﻣﺩﺩ ﻭﻗﺎﺩ ﺍﻟﺟﻳﺵ ﺇﻟﻰ ﺍﻟﻧﺻﺭ‪.‬‬
‫ﻭﻛﺎﻧﺕ ﻣﻭﻗﻌﺔ ﺍﻟﻳﻣﺎﻣﺔ ﺳﻧﺔ ﺇﺣﺩﻯ ﻋﺷﺭﺓ ﻣﻥ ﺍﻟﻬﺟﺭﺓ ﺍﻟﻧﺑﻭﻳﺔ‪ ،‬ﻭﻗُﺗِﻝ ﻓﻳﻬﺎ ﻣﺳﻳﻠﻣﺔ ﺍﻟﻛﺫﺍﺏ‪،‬‬
‫ﻭﻛﺛﻳﺭ ِﻣﻣﱠﻥ ﻛﺎﻥ ﻣﻌﻪ‪َ ،‬ﻟﻣﱠﺎ ﺣﻭﺻﺭﻭﺍ ﻓ�ﻲ ﺍﻟﺣﺩﻳﻘ�ﺔ ﺍﻟﺗ�ﻲ ﻋﺭﻓ�ﺕ ﻓﻳﻣ�ﺎ ﺑﻌ�ﺩ ِﺑﺣﺩﻳﻘ�ﺔ ﺍﻟﻣ�ﻭﺕ‪،‬‬
‫ﻓﻘﺩ ﻗﺗﻝ ﻓﻳﻬﺎ ﻣﻥ ﺑﻧﻲ ﺣﻧﻳﻔ�ﺔ ﻧﺣ�ﻭ ﺳ�ﺑﻌﺔ ﺁﻻﻑ ﺭﺟ�ﻝ‪ ،‬ﻭﻛ�ﺎﻥ ﺟﻣﻠ�ﺔ ﺍﻟﻘﺗﻠ�ﻰ ﻣ�ﻥ ﺑﻧ�ﻲ ﺣﻧﻳﻔ�ﺔ‬
‫ﺭﺟﻝ‪ ،‬ﻭﺑﻠﻎ ﺍﻟﻘﺗﻠﻰ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﻧﺣﻭ ﺳﺗﻳﻥ ﻭﺳﺕ ﻣﺎﺋ�ﺔ‬
‫ٍ‬ ‫ﻭﻣﻥ ﻣﻌﻬﻡ ﺃﻛﺛﺭ ﻣﻥ ﻋﺷﺭﻳﻥ ﺃﻟﻑ‬
‫ﺭﺟ�ﻝ‪ (12).‬ﻭﻗﻳ�ﻝ ﺑﻠ�ﻎ ﺍﻟﻘﺗﻠ�ﻰ‬
‫ٍ‬ ‫ﺭﺟﻝ‪ ،‬ﻭﻛﺎﻥ ﺟﻣﻠﺔ ﺍﻟﻘﺗﻠﻰ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻧﺣﻭ ﺳﺗﻳﻥ ﻭﺗﺳﻌﻣﺎﺋﺔ‬
‫ٍ‬
‫ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﻧﺣﻭ ﺧﻣﺳ�ﻳﻥ ﻭﺃﺭﺑﻌﻣﺎﺋ�ﺔ ﺭﺟ�ﻝ‪ ،‬ﻭﺑﻠﻐ�ﺕ ﺟﻣﻠ�ﺔ ﺍﻟﻘﺗﻠ�ﻰ ﻣ�ﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ﻣ�ﺎﺋﺗﻳﻥ‬

‫‪85‬‬
 ‫)‪(13‬‬
‫ﻭﺃﻟﻑ ﺭﺟ ٍﻝ‪.‬‬
‫ﺏ ﺃَ ْﻛ َﺛ� َ�ﺭ َﺷ� ِ�ﻬﻳ ًﺩﺍ‪ ،‬ﺃَ َﻋ� ﱠ‬
‫�ﺯ َﻳ� ْ�ﻭ َﻡ ْﺍﻟ ِﻘ َﻳﺎ َﻣ � ِﺔ ِﻣ� َ�ﻥ‬ ‫َﻋ��ﻥْ َﻗ َﺗ��ﺎﺩَ َﺓ َﻗ��ﺎ َﻝ‪َ :‬ﻣ��ﺎ َﻧﻌْ َﻠ � ُﻡ َﺣ ًّﻳ��ﺎ ِﻣ��ﻥْ ﺃَﺣْ َﻳ��ﺎ ِء ْﺍﻟ َﻌ� َ�ﺭ ِ‬
‫ُﻭﻥ‪َ ،‬ﻭ َﻳ ْ�ﻭ َﻡ ِﺑ ْﺋ ِ�ﺭ‬‫ﺎﺭ‪َ .‬ﻗﺎ َﻝ َﻗ َﺗ�ﺎﺩَ ﺓُ‪َ :‬ﻭ َﺣ� ﱠﺩ َﺛ َﻧﺎ ﺃَ َﻧ�ﺱُ ﺑْ�ﻥُ َﻣﺎﻟِ�ﻙٍ ﺃَ ﱠﻧ� ُﻪ ﻗُﺗِ� َﻝ ﻣِ� ْﻧ ُﻬ ْﻡ َﻳ ْ�ﻭ َﻡ ﺃُﺣُ� ٍﺩ َﺳ� ْﺑﻌ َ‬ ‫ﺻ ِ‬ ‫ﺍﻷَ ْﻧ َ‬
‫ُ�ﻭﻝ ‪َ ،‬ﻭ َﻳ ْ�ﻭ ُﻡ‬ ‫ﺎﻥ ِﺑ ْﺋ ُﺭ َﻣﻌُﻭ َﻧ َﺔ َﻋ َﻠﻰ َﻋ ْﻬ ِﺩ َﺭﺳ ِ‬ ‫ُﻭﻥ‪َ .‬ﻗﺎ َﻝ‪َ :‬ﻭ َﻛ َ‬ ‫ُﻭﻥ‪َ ،‬ﻭ َﻳ ْﻭ َﻡ ْﺍﻟ َﻳ َﻣﺎ َﻣ ِﺔ َﺳ ْﺑﻌ َ‬ ‫َﻣﻌُﻭ َﻧ َﺔ َﺳ ْﺑﻌ َ‬
‫)‪(14‬‬
‫ﺏ‪.‬‬ ‫ْﺍﻟ َﻳ َﻣﺎ َﻣ ِﺔ َﻋ َﻠﻰ َﻋ ْﻬ ِﺩ ﺃَ ِﺑﻲ َﺑ ْﻛ ٍﺭ َﻳ ْﻭ َﻡ ﻣ َُﺳ ْﻳﻠِ َﻣ َﺔ ْﺍﻟ َﻛ ﱠﺫﺍ ِ‬
‫)‪(15‬‬
‫ﻭﻋﻥ ﺳﻌﻳﺩ ﺑﻥ ﺍﻟﻣﺳﻳﺏ ﻗﺎﻝ‪ :‬ﻗُﺗِﻝ ﻣﻥ ﺍﻷﻧﺻﺎﺭ ﻳﻭﻡ ﺍﻟﻳﻣﺎﻣﺔ ﺳﺑﻌﻭﻥ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻫﺫﺍ ﻫﻭ ﻋﺩﺩ ﺍﻟﻘﺗﻠﻰ ﻣﻥ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﻓ�ﻲ ﻳ�ﻭﻡ ﺍﻟﻳﻣﺎﻣ�ﺔ‪ ،‬ﻓ�ﻼ ﺷ�ﻙ ﺃﻥ ﺍﻟﻛﺛﻳ�ﺭ‬
‫ﺣﺎﻓﻅﺎ ﻟﻛﻝ ﺍﻟﻘﺭﺁﻥ‪.‬‬ ‫ً‬ ‫ﻣﻧﻬﻡ ﻛﺎﻥ ِﻣﻣﱠﻥ ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺇﻣﺎ ﻛﻠﻪ ﺃﻭ ﺑﻌﺿﻪ‪ ،‬ﻓﻳﻛﻭﻥ ْﺍﻟﻣﺟﻣﻭﻉ‬
‫ﺣﺎﺛﺎ ﺇﻳﺎﻩ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ‪ :‬ﺇِﻥﱠ ْﺍﻟ َﻘ ْﺗ� َﻝ َﻗ� ِﺩ ﺍﺳْ � َﺗ َﺣﺭﱠ َﻳ ْ�ﻭ َﻡ‬ ‫ﻗﺎﻝ ﻋﻣﺭ ‪ ‬ﻓﻲ ﻛﻼﻣﻪ ﻷﺑﻲ ﺑﻛﺭ ًّ‬
‫)‪(16‬‬
‫ﺁﻥ َﻭﺇِ ﱢﻧﻲ ﺃَ ْﺧ َﺷﻰ ﺃَﻥْ َﻳﺳْ َﺗﺣِﺭﱠ ْﺍﻟ َﻘ ْﺗ ُﻝ ِﺑ ْﺎﻟﻘُﺭﱠ ﺍ ِء ِﺑ ْﺎﻟ َﻣ َﻭﺍﻁِ ِﻥ‪.‬‬
‫ْﺍﻟ َﻳ َﻣﺎ َﻣ ِﺔ ِﺑﻘُﺭﱠ ﺍ ِء ْﺍﻟﻘُﺭْ ِ‬
‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﻓﻲ ﺍﻟﻔﺗﺢ‪ :‬ﻭﻫﺫﺍ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﻛﺛﻳﺭً ﺍ ﻣﻣﻥ ﻗﺗﻝ ﻓﻲ ﻭﻗﻌﺔ ﺍﻟﻳﻣﺎﻣﺔ ﻛ�ﺎﻥ ﻗ�ﺩ ﺣﻔ�ﻅ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻟﻛﻥ ﻳﻣﻛﻥ ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﻣﺭﺍﺩ ﺃﻥ ﻣﺟﻣﻭﻋﻬﻡ َﺟ َﻣ َﻌﻪُ‪ ،‬ﻻ ﺃﻥ ﻛﻝ ﻓﺭﺩ َﺟ َﻣ َﻌ ُﻪ‪.‬‬
‫)‪(17‬‬

‫ﻭﻻ ﺷﻙ ﺃﻥ ﺃﻛﺛﺭ ﻫﺅﻻء ﺍﻟﻘﺗﻠﻰ ﻛﺎﻥ ِﻣﻣﱠ�ﻥ ﺣﻔ�ﻅ ﺷ�ﻳ ًﺋﺎ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻏﻳ�ﺭ ﺃﻥ ﺍﻟﻣﺷ�ﻬﻭﺭ ﺃﻥ‬
‫)‪(18‬‬
‫ﺍﻟﻘﺗﻠﻰ ﻣﻥ ﺍﻟﺣﻔﺎﻅ ﻳﻭﻣﺋﺫ ﻛﺎﻥ ﺳﺑﻌﻳﻥ ﺭﺟﻼً‪.‬‬
‫َ‬ ‫ﺭﺍﻋ�ﺕ ﻫ��ﺫﻩ ﺍﻟﻛﺎﺭﺛ��ﺔ ﺍﻟﻌﻅﻳﻣ��ﺔ –ﻛﺎﺭﺛ��ﺔ ﻓﻘ��ﺩ ﺣ ﱠﻔ��ﺎﻅ ﻛﺗ��ﺎﺏ ﷲ ﺗﻌ��ﺎﻟﻰ‪ -‬ﻋﻣ� َ�ﺭ ﺍﻟﻔ�‬
‫�ﺎﺭﻭﻕ ‪،‬‬
‫ﻓﻬﺭﻉ ﺇﻟﻰ ﺧﻠﻳﻔﺔ ﺭﺳﻭﻝ ﷲ ‪ ،‬ﻭﻁﻠﺏ ﻣﻧﻪ ﺃﻥ ﻳﺳﺭﻉ ﺇﻟ�ﻰ ﺣﻔ�ﻅ ﺍﻟﻛﺗ�ﺎﺏ ﺑﺟﻣﻌ�ﻪ ﻣﻛﺗﻭﺑً�ﺎ‪،‬‬
‫ﺣﺗﻰ ﻻ ﻳﺫﻫﺏ ﺑﺫﻫﺎﺏ ُﺣ ﱠﻔﺎﻅﻪ‪.‬‬
‫ﻛﺛﻳﺭ ﻣ�ﻥ ﺍﻟﺣﻔ�ﺎﻅ‪ ،‬ﺃﺻ�ﺑﺢ ﻣ�ﻥ ْﺍﻟﻣﺧ�ﻭﻑ ْﺍﻟﻣﺣﺗﻣ�ﻝ ﺃﻥ ﺗﻔﻘ�ﺩ ﺇﺣ�ﺩﻯ ﺍﻟﻘﻁ�ﻊ ﺍﻟﺗ�ﻲ‬
‫ٍ‬ ‫ﻓﻣﻊ ﻣﻭﺕ‬
‫ِﺏ ﺍﻟﻘﺭﺁﻥ ﺑﻳﻥ ﻳﺩﻱ ﺍﻟﻧﺑﻲ ‪ ،‬ﻭﻣﻥ ْﺍﻟﻣﺣﺗﻣﻝ ﺃﻳﺿًﺎ ﺃﻥ ﻳﺳﺗﺷﻬﺩ ﺍﻟﺫﻳﻥ ﻳﺣﻔﻅﻭﻥ ْﺍﻟﻣﻛﺗﻭﺏ‬
‫ُﻛﺗ َ‬
‫ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﻁﻌﺔ‪ ،‬ﻓﻳﺗﺭﺗﺏ ﻋﻠﻰ ﺍﻷﻣﺭﻳﻥ ﻣﻌًﺎ ﺿﻳﺎﻉ ْﺍﻟﻣﻛﺗﻭﺏ ﻓﻳﻬﺎ‪.‬‬
‫ﻓﺗﺭﺩﺩ ﺃﺑﻭ ﺑﻛﺭ ﺃﻭﻝ ﺍﻷﻣﺭ‪ ،‬ﻷﻧﻪ َﻛ ِﺭ َﻩ ﺃﻥ ﻳﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﻭﺟ� ٍﻪ ﻳُﺧ�ﺎﻟﻑ ﻣ�ﺎ ﻓﻌﻠ�ﻪ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ‬
‫‪ ‬ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺣﻳﺙ ﺍﻛﺗﻔﻰ ‪ ‬ﺑﺗﺩﻭﻳﻥ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻟﺟﻠﻭﺩ ﻭﺍﻟﻌﻅﺎﻡ ﻭﺍﻟﻌﺳ�ﺏ ﻭﻏﻳ�ﺭ‬
‫�ﺎﻭ َﺯ‬
‫ﻑ ﺃﻭ ﻣﺻ��ﺎﺣﻑ‪ ،‬ﻓﻘ��ﺩ َﻛ� ِ�ﺭ َﻩ ﺃﻥ ُﻳ ِﺣ � ﱠﻝ ﻧﻔﺳ��ﻪ ﻣﺣ � ﱠﻝ َﻣ��ﻥْ َﺗ َﺟ� َ‬
‫ﺫﻟ��ﻙ‪ ،‬ﻭﻟ��ﻡ ﻳﺟﻣﻌ��ﻪ ﻓ��ﻲ ﺻ��ﺣ ٍ‬
‫َ‬
‫ﺍﺣﺗﻳﺎﻁ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪.‬‬ ‫ُ‬
‫ﺍﺣﺗﻳﺎﻁﻪ ﻟﻠﻘﺭﺁﻥ‬
‫ﻭﻟﻛﻥ ﻋﻣﺭ ﻣﺎ ﺯﺍﻝ ﻳﺭﺍﺟﻌﻪ ﺣﺗﻰ ﺷﺭﺡ ﷲ ﺻﺩﺭﻩ ﻟﻬﺫﺍ ﺍﻷﻣ�ﺭ‪ ،‬ﻓ�ﺩﻋﺎ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ ‪،‬‬

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‫ﻭﻁﻠﺏ ﻣﻧﻪ ﺃﻥ ﻳﻘﻭﻡ ﺑﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﺗﺭﺩﺩ ﺯﻳﺩ ‪ ‬ﻟﻧﻔﺱ ﺍﻷﻣﺭ ﺍﻟﺫﻱ ﺗﺭﺩﺩ ﻟﻪ ﺃﺑﻭ ﺑﻛ�ﺭ ﺃﻭﻝ‬
‫ﺍﻷﻣ��ﺭ‪ ،‬ﻭﻣ��ﺎ ﺯﺍﻝ ﺃﺑ��ﻭ ﺑﻛ��ﺭ ﻳﺭﺍﺟﻌ��ﻪ ﺣﺗ��ﻰ ﺷ��ﺭﺡ ﷲ ﺻ��ﺩﺭﻩ ﻟ��ﻪ‪ ،‬ﻓﺷ��ﺭﻉ ﻓ��ﻲ ﺍﻟﻌﻣ��ﻝ ﻣﺗﻬﻳ ًﺑ��ﺎ‬
‫َﻭ ِﺟﻼً ﻣﻥ ﻋﻅﻡ ﺍﻟﻣﺳﺅﻭﻟﻳﺔ‪.‬‬
‫�ﺎﻥ ِﻣﻣﱠ�ﻥْ َﻳ ْﻛ ُﺗ�ﺏُ‬ ‫�ﺎﺭﻱﱠ ‪َ ، ‬ﻭ َﻛ َ‬ ‫ﺻ ِ‬ ‫ﺕ ﺍﻷَ ْﻧ َ‬ ‫ﱠﺎﻕ ﺃَﻥﱠ َﺯﻳْﺩَ ﺑ َْﻥ َﺛ ِﺎﺑ� ٍ‬ ‫ﺍﻟﺯﻫْ ِﺭﻱﱡ ‪ :‬ﺃَ ْﺧ َﺑ َﺭﻧِﻲ ﺍﺑْﻥُ ﺍﻟ ﱠﺳﺑ ِ‬ ‫ﻗﺎﻝ ﱡ‬
‫ْﺍﻟ َﻭﺣْ َﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃَﺭْ َﺳ َﻝ ﺇِ َﻟﻲﱠ ﺃَﺑُﻭ َﺑ ْﻛ ٍﺭ َﻣ ْﻘ َﺗ َﻝ ﺃَﻫْ ِﻝ ْﺍﻟ َﻳ َﻣﺎ َﻣ ِﺔ َﻭﻋِ ْﻧ َﺩﻩُ ُﻋ َﻣﺭُ‪َ ،‬ﻓﻘﺎﻝ‪ :‬ﺃَﺑُ�ﻭ َﺑ ْﻛ ٍ�ﺭ ﺇِﻥﱠ ُﻋ َﻣ َ�ﺭ‬
‫ﺎﺱ‪َ ،‬ﻭﺇِ ﱢﻧﻲ ﺃَ ْﺧ َﺷﻰ ﺃَﻥْ َﻳﺳْ َﺗﺣِﺭﱠ ْﺍﻟ َﻘ ْﺗ ُﻝ ِﺑ ْ‬
‫�ﺎﻟﻘُﺭﱠ ﺍ ِء‬ ‫ﺃَ َﺗﺎﻧِﻲ َﻓﻘﺎﻝ‪ :‬ﺇِﻥﱠ ْﺍﻟ َﻘ ْﺗ َﻝ َﻗ ِﺩ ﺍﺳْ َﺗ َﺣﺭﱠ َﻳ ْﻭ َﻡ ْﺍﻟ َﻳ َﻣﺎ َﻣ ِﺔ ِﺑﺎﻟ ﱠﻧ ِ‬
‫ﺁﻥ‪.‬‬ ‫ﺁﻥ‪ ،‬ﺇِﻻﱠ ﺃَﻥْ َﺗﺟْ َﻣ ُﻌ��ﻭﻩُ‪َ ،‬ﻭﺇِ ﱢﻧ��ﻲ ﻷَ َﺭﻯ ﺃَﻥْ َﺗﺟْ َﻣ� َ�ﻊ ْﺍﻟﻘُ��ﺭْ َ‬ ‫ﺏ َﻛﺛِﻳ� ٌﺭ ِﻣ� َ�ﻥ ْﺍﻟﻘُ��ﺭْ ِ‬‫ِﻓ��ﻲ ْﺍﻟ َﻣ� َ�ﻭﺍﻁِ ِﻥ َﻓ َﻳ� ْ�ﺫ َﻫ َ‬
‫ﷲ ‪ ‬؟ َﻓﻘ�ﺎﻝ‪ُ :‬ﻋ َﻣ� ُﺭ ﻫ َُ�ﻭ َﻭ ِ‬
‫ﷲ‬ ‫ْﻑ ﺃَ ْﻓ َﻌ� ُﻝ َﺷ� ْﻳ ًﺋﺎ َﻟ� ْﻡ َﻳ ْﻔ َﻌ ْﻠ� ُﻪ َﺭﺳُ�ﻭ ُﻝ ِ‬ ‫ﺕ ﻟِ ُﻌ َﻣ َﺭ َﻛﻳ َ‬‫ﻗﺎﻝ‪ :‬ﺃَﺑُﻭ َﺑ ْﻛ ٍﺭ ﻗُ ْﻠ ُ‬
‫ْﺕ ﺍﻟﱠﺫِﻱ َﺭﺃَﻯ ُﻋ َﻣ ُﺭ‪.‬‬ ‫ﺻ ْﺩ ِﺭﻱ‪َ ،‬ﻭ َﺭﺃَﻳ ُ‬ ‫ﻙ َ‬ ‫َﺧ ْﻳ ٌﺭ‪َ .‬ﻓ َﻠ ْﻡ َﻳ َﺯ ْﻝ ُﻋ َﻣ ُﺭ ﻳ َُﺭﺍ ِﺟ ُﻌﻧِﻲ ﻓِﻳ ِﻪ َﺣ ﱠﺗﻰ َﺷ َﺭ َﺡ ﷲُ ﻟِ َﺫﻟِ َ‬
‫ﻙ َﺭﺟُ� ٌﻝ َﺷ�ﺎﺏﱞ َﻋﺎﻗِ� ٌﻝ َﻭﻻَ‬ ‫ﺕ‪َ :‬ﻭ ُﻋ َﻣ ُﺭ ﻋِ ْﻧﺩَ ﻩُ َﺟﺎﻟِﺱٌ ﻻَ َﻳ َﺗ َﻛﻠﱠ ُﻡ‪َ .‬ﻓﻘﺎﻝ ﺃَﺑُﻭ َﺑ ْﻛﺭ‪ ٍ:‬ﺇِ ﱠﻧ َ‬ ‫ﻗﺎﻝ َﺯ ْﻳ ُﺩ ﺑْﻥُ َﺛ ِﺎﺑ ٍ‬
‫ﷲ َﻟ ْ�ﻭ َﻛﻠﱠ َﻔﻧِ�ﻲ َﻧ ْﻘ� َﻝ‬ ‫ﺁﻥ َﻓﺎﺟْ َﻣﻌْ � ُﻪ‪َ .‬ﻓ َ�ﻭ ِ‬ ‫ﷲ ‪َ ، ‬ﻓ َﺗ َﺗﺑ ِﱠ�ﻊ ْﺍﻟﻘُ�ﺭْ َ‬ ‫ُ�ﻭﻝ ِ‬‫ﺕ َﺗ ْﻛ ُﺗﺏُ ْﺍﻟ َﻭﺣْ َﻲ ﻟ َِﺭﺳ ِ‬ ‫ُﻙ‪ُ ،‬ﻛ ْﻧ َ‬‫َﻧ ﱠﺗ ِﻬﻣ َ‬
‫ْ�ﻑ َﺗ ْﻔ َﻌ�ﻼَ ِﻥ‬ ‫�ﺕ‪َ :‬ﻛﻳ َ‬ ‫ﺎﻥ ﺃَ ْﺛ َﻘ َﻝ َﻋ َﻠﻲﱠ ِﻣﻣﱠ�ﺎ ﺃَ َﻣ َﺭﻧِ�ﻲ ِﺑ� ِﻪ ِﻣ�ﻥْ َﺟ ْﻣ ِ�ﻊ ْﺍﻟﻘُ�ﺭْ ِ‬
‫ﺁﻥ‪ .‬ﻗُ ْﻠ ُ‬ ‫ﺎﻝ َﻣﺎ َﻛ َ‬ ‫َﺟ َﺑ ٍﻝ ﻣ َِﻥ ْﺍﻟ ِﺟ َﺑ ِ‬
‫ﷲ َﺧﻳْ� ٌﺭ‪َ .‬ﻓ َﻠ� ْﻡ ﺃَ َﺯ ْﻝ ﺃ ُ َﺭﺍ ِﺟﻌُ� ُﻪ َﺣ ﱠﺗ�ﻰ َﺷ َ�ﺭ َﺡ ﷲُ‬ ‫َﺷ ْﻳ ًﺋﺎ َﻟ ْﻡ َﻳ ْﻔ َﻌ ْﻠ ُﻪ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪ ‬؟ َﻓﻘﺎﻝ ﺃَﺑُ�ﻭ َﺑ ْﻛ�ﺭ‪ ٍ:‬ﻫ َُ�ﻭ َﻭ ِ‬
‫ﺁﻥ ﺃَﺟْ َﻣ ُﻌ � ُﻪ ِﻣ� َ�ﻥ‬ ‫�ﺕ ْﺍﻟﻘُ��ﺭْ َ‬ ‫ﺻ� ْ�ﺩ َﺭ ﺃَ ِﺑ��ﻲ َﺑ ْﻛ� ٍ�ﺭ َﻭ ُﻋ َﻣ� َ�ﺭ‪َ ،‬ﻓﻘُﻣْ � ُ‬
‫�ﺕ َﻓ َﺗ َﺗﺑﱠﻌْ � ُ‬ ‫ﺻ� ْ�ﺩ ِﺭﻱ ﻟِﻠﱠ�ﺫِﻱ َﺷ� َ�ﺭ َﺡ ﷲُ َﻟ � ُﻪ َ‬ ‫َ‬
‫ْﻥ َﻣ َ�ﻊ‬ ‫ُ�ﻭﺭ ِﺓ ﺍﻟ ﱠﺗ ْﻭ َﺑ� ِﺔ ﺁ َﻳ َﺗ�ﻳ ِ‬
‫ﺕ ِﻣ�ﻥْ ﺳ َ‬ ‫�ﺎﻝ‪َ ،‬ﺣ ﱠﺗ�ﻰ َﻭ َﺟ ْ�ﺩ ُ‬ ‫ﻭﺭ ﺍﻟﺭﱢ َﺟ ِ‬ ‫ﺏ َﻭﺻُ� ُﺩ ِ‬ ‫ﺎﻉ َﻭﺍﻷَ ْﻛ َﺗﺎﻑِ َﻭ ْﺍﻟ ُﻌﺳُ� ِ‬ ‫ﺍﻟﺭﱢ َﻗ ِ‬
‫ﺎﺭﻱﱢ َﻟ ْﻡ ﺃَ ِﺟ ْﺩ ُﻫ َﻣﺎ َﻣ َﻊ ﺃَ َﺣ ٍﺩ َﻏﻳ ِْﺭﻩ‪َ { :‬ﻟ َﻘ ْﺩ َﺟﺎء ُﻛ ْﻡ َﺭﺳُﻭ ٌﻝ ِﻣﻥْ ﺃَ ْﻧﻔُﺳِ ُﻛ ْﻡ َﻋ ِﺯﻳ ٌﺯ َﻋ َﻠﻳْ� ِﻪ‬ ‫ﺻ ِ‬ ‫ُﺧ َﺯ ْﻳ َﻣ َﺔ ﺍﻷَ ْﻧ َ‬
‫ِ�ﻊ ﻓِﻳ َﻬ�ﺎ ْﺍﻟﻘُ�ﺭْ ﺁﻥُ ﻋِ ْﻧ�ﺩَ ﺃَ ِﺑ�ﻲ‬ ‫ﺻﺣُﻑُ ﺍﻟﱠﺗِ�ﻲ ُﺟﻣ َ‬ ‫ﺕ ﺍﻟ ﱡ‬ ‫َﻣﺎ َﻋ ِﻧ ﱡﺗ ْﻡ َﺣ ِﺭﻳﺹٌ َﻋ َﻠ ْﻳ ُﻛ ْﻡ} ﺇِ َﻟﻰ ﺁﺧ ِِﺭ ِﻫ َﻣﺎ‪َ .‬ﻭ َﻛﺎ َﻧ ِ‬
‫َﺑ ْﻛ ٍﺭ َﺣ ﱠﺗﻰ َﺗ َﻭ ﱠﻓﺎﻩُ ﷲُ‪ُ ،‬ﺛ ﱠﻡ ﻋِ ْﻧﺩَ ُﻋ َﻣ َﺭ َﺣ ﱠﺗﻰ َﺗ َﻭ ﱠﻓﺎﻩُ ﷲُ‪ُ ،‬ﺛ ﱠﻡ ﻋِ ْﻧﺩَ َﺣ ْﻔ َ‬
‫ﺻ َﺔ ِﺑ ْﻧ ِ‬
‫ﺕ ُﻋ َﻣ َﺭ‪.‬‬
‫)‪(19‬‬

‫ﻭﻟﻘﺩ ﻛﺎﻧﺕ ﻫﺫﻩ ﺍﻟﻭﻗﻌﺔ ﺃﻫﻡ ﺍﻷﺳﺑﺎﺏ ﺍﻟﺗﻲ ﺍﻛﺗﻣﻠﺕ ِﺑﻬﺎ ﺍﻟﺣﺎﺟﺔ ﺇﻟ�ﻰ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﺩﻓﻌ�ﺕ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻌﻣﻝ‪َ ،‬ﻟﻣﱠﺎ ﺭﺃَ ْﻭﺍ ﺃﻥ ﻣﺻﻠﺣﺔ ﺍﻟﺩﻳﻥ‪ ،‬ﻭﺣﻔﻅ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺣﻛﻳﻡ ﻻ ﺗﺗﻡ ﺇﻻ ﺑﻪ‪.‬‬

‫ﺎﻥ ﺃَﻥﱠ َﺑ َﻘﺎ َء ﺍﻟ ﱠﻧ ِﺑﻲﱢ ‪ ‬ﺃَ َﻣﺎﻥٌ ﻷَﺻْ َﺣ ِﺎﺑ ِﻪ َﻭ َﺑ َﻘﺎ َء ﺃَﺻْ َﺣ ِﺎﺑ ِﻪ ﺃَ َﻣﺎﻥٌ‬
‫ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﺻﺣﺎﺑﺔ َﺑﺎﺏ َﺑ َﻳ ِ‬
‫)‪(1‬‬

‫ﻟِﻸ ُ ﱠﻣ ِﺔ‪ .‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﻣﻊ ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪ (83-82/16‬ﺡ ‪.2531‬‬

‫)‪ (2‬ﺑﺿ��ﻡ ﺍﻟﺳ��ﻳﻥ ﻭﺍﻟﻧ��ﻭﻥ‪ ،‬ﺃﻭ ﺑﺿ��ﻡ ﺍﻟﺳ��ﻳﻥ ﻭﺳ��ﻛﻭﻥ ﺍﻟﻧ��ﻭﻥ‪َ ،‬ﻳﻌْ ِﻧ��ﻲ ِﺑ ْﺎﻟ َﻌﺎﻟِ َﻳ�ﺔِ‪ ،‬ﻣﻭﺿ��ﻊ ﻣﻌ��ﺭﻭﻑ ﺑﺎﻟﻣﺩﻳﻧ��ﺔ ﺍﻟﻧﺑﻭﻳ��ﺔ‪ ،‬ﺇﻟ��ﻰ‬
‫ﺍﻟﺟﻧ��ﻭﺏ ﻣ��ﻥ ﺍﻟﻣﺳ��ﺟﺩ ﺍﻟﻧﺑ��ﻭﻱ‪ ،‬ﻛﺎﻧ��ﺕ ﻓﻳ��ﻪ ﻣﻧ��ﺎﺯﻝ ﺑﻧ��ﻲ ﺍﻟﺣ��ﺎﺭﺙ ﺑ��ﻥ ﺍﻟﺧ��ﺯﺭﺝ‪ .‬ﺍﻟﻧﻬﺎﻳ��ﺔ ﻓ��ﻲ ﻏﺭﻳ��ﺏ ﺍﻟﺣ��ﺩﻳﺙ ﻭﺍﻷﺛ��ﺭ‬
‫)‪.(407/2‬‬

‫‪87‬‬
 ‫)‪ (3‬ﺳﻭﺭﺓ ﺍﻟﺯﻣﺭ‪ ،‬ﺍﻵﻳﺔ ‪.30‬‬
‫)‪ (4‬ﺳﻭﺭﺓ ﺁﻝ ﻋﻣﺭﺍﻥ‪ ،‬ﺍﻵﻳﺔ ‪.144‬‬
‫ً‬
‫ﻣﺗﺧ�ﺫﺍ ﺧﻠ�ﻳﻼً‪،(24-23/7) .‬‬ ‫)‪ (5‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﺻﺣﺎﺑﺔ ﺑﺎﺏ ﻗﻭﻝ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ : ‬ﻟﻭ ﻛﻧ�ﺕ‬
‫ﺍﻷﺣﺎﺩﻳﺙ‪.3670-3667 :‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻙ ﻓﻲ ﺍﻟﻣﻭﻁﺄ‪ :‬ﻛﺗﺎﺏ ﺍﻟﺟﻧﺎﺋﺯ ‪ ،16‬ﺑﺎﺏ ﺟﺎﻣﻊ ﺍﻟﺣﺳﺑﺔ ﻓﻲ ﺍﻟﻣﺻﻳﺑﺔ ‪ ،14‬ﺣﺩﻳﺙ ﺭﻗﻡ ‪ .41‬ﻣﻭﻁ�ﺄ‬
‫ﺍﻹﻣﺎﻡ ﻣﺎﻟﻙ ﺭﻭﺍﻳﺔ ﻳﺣﻳﻰ ﺍﻟﻠﻳﺛﻲ‪ -‬ﻁﺑﻌﺔ ﺩﺍﺭ ﺍﻟﺷﻌﺏ ﺹ ‪.162‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘ��ﻲ ﻓ��ﻲ ﺩﻻﺋ��ﻝ ﺍﻟﻧﺑ��ﻭﺓ ﺑ��ﺎﺏ ﻣ �ﺎ ﺟ��ﺎء ﻓ��ﻲ ﻋﻅ��ﻡ ﺍﻟﻣﺻ��ﻳﺑﺔ ﺍﻟﺗ��ﻲ ﻧﺯﻟ��ﺕ ﺑﺎﻟﻣﺳ��ﻠﻣﻳﻥ ﺑﻭﻓ��ﺎﺓ ﺭﺳ��ﻭﻝ ﷲ ‪‬‬
‫)‪.(267/7‬‬
‫)‪ (8‬ﻭﻫﻭ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ‪ .‬ﺭﺍﺟﻊ ﺻﻔﺣﺔ ‪ 56‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﻣﺳ��ﻠﻡ ﻓ��ﻲ ﺻ��ﺣﻳﺣﻪ ﻛﺗ��ﺎﺏ ﻓﺿ��ﺎﺋﻝ ﺍﻟﺻ��ﺣﺎﺑﺔ ﺑ��ﺎﺏ ﻓﺿ��ﺎﺋﻝ ﺃﻡ ﺃﻳﻣ��ﻥ ﺡ ‪ .2454‬ﺻ��ﺣﻳﺢ ﻣﺳ��ﻠﻡ ﻣ��ﻊ ﺷ��ﺭﺡ‬
‫ﺍﻟﻧ�ﻭﻭﻱ )‪ ،(10-9/16‬ﻭﺍﻟﺑﻳﻬﻘ�ﻲ ﻓ��ﻲ ﺩﻻﺋ��ﻝ ﺍﻟﻧﺑ��ﻭﺓ ﺑ��ﺎﺏ ﻣ��ﺎ ﺟ��ﺎء ﻓ��ﻲ ﻋﻅ��ﻡ ﺍﻟﻣﺻ��ﻳﺑﺔ ﺍﻟﺗ��ﻲ ﻧﺯﻟ��ﺕ ﺑﺎﻟﻣﺳ��ﻠﻣﻳﻥ ﺑﻭﻓ��ﺎﺓ‬
‫ﺭﺳﻭﻝ ﷲ ‪.(266/7) ‬‬
‫)‪ (10‬ﺍﻟﻳﻣﺎﻣ��ﺔ‪ :‬ﻗﺭﻳ� ٌ�ﺔ ﻣ��ﻥ ﻧﺟ��ﺩ ﺑ��ﻭﺍﺩﻱ ﺣﻧﻳﻔ��ﺔ‪ ،‬ﻭﻫ��ﻲ ﺍﻟﻘﺭﻳ��ﺔ ﺍﻟﻣﺳ��ﻣﺎﺓ ﺍﻟﻳ��ﻭﻡ ﺑﺎﻟ ُﺟ َﺑﻳْﻠ��ﺔ ﻗ��ﺭﺏ ﺍﻟﻌﻳﻳﻧ��ﺔ‪ .‬ﻣﻌﺟ��ﻡ ﺍﻟﺑﻠ��ﺩﺍﻥ‬
‫)‪.(505/5‬‬
‫)‪ (11‬ﻫﻭ ﻣﺳﻳﻠﻣﺔ ﺑﻥ ﺣﺑﻳﺏ ﺍﻟﺣﻧﻔﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻥ ﻫﺷﺎﻡ ﻣﺳﻳﻠﻣﺔ ﺑﻥ ﺛﻣﺎﻣﺔ‪ ،‬ﻭﻳﻛﻧﻰ ﺃﺑ�ﺎ ﺛﻣﺎﻣ�ﺔ‪ ،‬ﻭﻫ�ﻭ ﺍﻟﻣﻌ�ﺭﻭﻑ ﺑﻣﺳ�ﻳﻠﻣﺔ‬
‫ﺍﻟﻛﺫﺍﺏ‪ ،‬ﺍﺩﻋﻰ ﺍﻟﻧﺑﻭﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﺩ ﺗﺳ�ﻣﻰ ﺑ�ﺎﻟﺭﺣﻣﻥ ﻓ�ﻲ ﺍﻟﺟﺎﻫﻠﻳ�ﺔ‪ ،‬ﻭﻛ�ﺎﻥ ﻣ�ﻥ ﺍﻟﻣﻌﻣ�ﺭﻳﻥ‪ .‬ﻗﺗ�ﻝ ﻓ�ﻲ ﺣﺩﻳﻘ�ﺔ ﺍﻟﻣ�ﻭﺕ ﻳ�ﻭﻡ‬
‫ﺍﻟﻳﻣﺎﻣﺔ ﻣﻥ ﺣﺭﻭﺏ ﺍﻟﺭﺩﺓ‪ .‬ﺍﻧﻅﺭ ﺍﻟﺳﻳﺭﺓ ﺍﻟﻧﺑﻭﻳﺔ ﻻﺑﻥ ﻫﺷﺎﻡ )‪ ،(164،182/4‬ﻭﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪ ،(23/1‬ﻭﺍﻟﻛﺎﻣ�ﻝ‬
‫ﻓﻲ ﺍﻟﺗﺎﺭﻳﺦ )‪.(248-243/2‬‬
‫)‪ (12‬ﺗﺎﺭﻳﺦ ﺍﻷﻣﻡ ﻭﺍﻟﻣﻠﻭﻙ ‪ -‬ﺍﻟﻁﺑﺭﻱ )‪ ،(283/2‬ﻭﺍﻟﺑﺩﺍﻳﺔ ﻭﺍﻟﻧﻬﺎﻳﺔ )‪ ،(330/6‬ﻭﺗ�ﺎﺭﻳﺦ ﺍﻹﺳ�ﻼﻡ ﻟﻠ�ﺫﻫﺑﻲ ﻓ�ﻲ ﺟ�ﺯء‬
‫ﺣﻭﺍﺩﺙ ﺳﻧﺔ ‪ 40-11‬ﻫـ ﺹ ‪ ،73‬ﻭﺍﻟﻛﺎﻣﻝ ﻓﻲ ﺍﻟﺗﺎﺭﻳﺦ )‪.(248-243/2‬‬
‫)‪ (13‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(23/1‬‬
‫)‪ (14‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺍﻟﻣﻐﺎﺯﻱ‪ ،‬ﺑﺎﺏ ﻣ�ﻥ ﻗﺗ�ﻝ ﻣ�ﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ﻳ�ﻭﻡ ﺃﺣ�ﺩ‪ ،‬ﺍﻧﻅ�ﺭ ﺍﻟﺻ�ﺣﻳﺢ ﻣ�ﻊ ﺍﻟﻔ�ﺗﺢ‬
‫)‪ (433/7‬ﺡ‪.4078‬‬
‫)‪ (15‬ﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘﻲ ﻓﻲ ﺩﻻﺋﻝ ﺍﻟﻧﺑﻭﺓ ﺑﺎﺏ ﻋﺩﺩ ﻣﻥ ﺍﺳﺗﺷﻬﺩ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻳﻭﻡ ﺃﺣﺩ )‪.(277/3‬‬
‫)‪ (16‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺑ�ﺎﺏ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﺍﻧﻅ�ﺭ ﺍﻟﺻ�ﺣﻳﺢ ﻣ�ﻊ ﺷ�ﺭﺣﻪ ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ‬
‫)‪ (626/8‬ﺡ ‪.4986‬‬
‫)‪ (17‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(628/8‬‬
‫)‪ (18‬ﺫﻛﺭ ﺍﻟﺣﺎﻓﻅ ﻓﻲ ﺍﻟﻔﺗﺢ ﺃﻥ ﺍﻟﻘﺗﻠﻰ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺍء ﻛ�ﺎﻧﻭﺍ ﺳ�ﺑﻌﻳﻥ‪ ،‬ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ )‪ ،(668/8‬ﻭﺍﻧﻅ�ﺭ ﺍﻹﺗﻘ�ﺎﻥ ﻓ�ﻲ ﻋﻠ�ﻭﻡ‬
‫ﺍﻟﻘﺭﺁﻥ )‪.(204-199/1‬‬
‫)‪ (19‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﻛﺗﺎﺏ ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ { ﻟﻘﺩ ﺟﺎءﻛﻡ ﺭﺳﻭﻝ ﻣﻥ ﺃﻧﻔﺳ�ﻛﻡ … } ﺍﻧﻅ�ﺭ ﺍﻟﺻ�ﺣﻳﺢ ﻣ�ﻊ ﺷ�ﺭﺣﻪ‬
‫ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ (194/8‬ﺡ ‪ ،4679‬ﻭﻓﻲ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ (626/8) ،‬ﺡ ‪.4986‬‬

‫‪88‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‬
‫ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‬
‫‪ - 1‬ﺃﺑﻭ ﺑﻛﺭ ﺍﻟﺻﺩﻳﻕ ‪ ‬ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬ ‫‪T‬‬ ‫‪7T‬‬

‫‪ - 2‬ﻣﺎ ﺟﺎء ﺃﻥ ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ ‪‬‬

‫‪T‬‬ ‫‪7T‬‬

‫‪ - 3‬ﻣﺎ ﺟﺎء ﺃﻥ ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ‪‬‬

‫‪T‬‬ ‫‪7T‬‬

‫‪ - 4‬ﻣﺎ ﺟﺎء ﺃﻥ ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺳﺎﻟﻡ ﻣﻭﻟﻰ ﺃﺑﻲ ﺣﺫﻳﻔﺔ ‪‬‬
‫‪T‬‬ ‫‪7T‬‬

‫‪ - 1‬أﺑﻮ ﺑﻜﺮ اﻟﺼﺪﻳﻖ أوﱠل ﻣﻦ ﺟﻤﻊ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‬

‫ﺩﻟﱠﺕ ﻋﺎﻣﱠﺔ ﺍﻟﺭﻭﺍﻳﺎﺕ ﻋﻠ�ﻰ ﺃﻥ ﺃﻭﻝ ﻣ�ﻥ ﺃﻣ�ﺭ ﺑﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ‬ﺃﺑ�ﻭ‬
‫ﺑﻛﺭ ﺍﻟﺻﺩﻳﻕ ‪ ‬ﻋﻥ ﻣﺷﻭﺭﺓ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ‪ ،‬ﻭﺃﻥ ﺍﻟﺫﻱ ﻗ�ﺎﻡ ِﺑﻬ�ﺫﺍ ﺍﻟﺟﻣ�ﻊ ﻫ�ﻭ ﺯﻳ�ﺩ ﺍﺑ�ﻥ‬
‫ﺛﺎﺑﺕ ﺍﻷﻧﺻﺎﺭﻱ ‪. ‬ـ‬
‫)‪(1‬‬

‫�ﻝ‬‫ﻓﻣﻥ ﺫﻟﻙ ﻣﺎ ﻣ�ﺭﱠ ﺑﻧ�ﺎ ﻣ�ﻥ ﺣ�ﺩﻳﺙ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ‪ ،‬ﻭﻗﻭﻟ�ﻪ‪ :‬ﺃَﺭْ َﺳ� َﻝ ﺇِ َﻟ�ﻲﱠ ﺃَﺑُ�ﻭ َﺑ ْﻛ ٍ�ﺭ َﻣ ْﻘ َﺗ� َﻝ ﺃَﻫْ ِ‬
‫ْﺍﻟ َﻳ َﻣﺎ َﻣ ِﺔ َﻭﻋِ ْﻧﺩَ ﻩُ ُﻋ َﻣﺭُ‪َ ،‬ﻓﻘﺎﻝ‪ :‬ﺃَﺑُﻭ َﺑ ْﻛ ٍﺭ ﺇِﻥﱠ ُﻋ َﻣ َﺭ ﺃَ َﺗﺎﻧِﻲ َﻓﻘﺎﻝ‪ :‬ﺇِﻥﱠ ْﺍﻟ َﻘ ْﺗ َﻝ َﻗ ِﺩ ﺍﺳْ � َﺗ َﺣﺭﱠ َﻳ ْ�ﻭ َﻡ ْﺍﻟ َﻳ َﻣﺎ َﻣ� ِﺔ‬
‫ﺁﻥ‪ ،‬ﺇِﻻﱠ‬ ‫ِ�ﻥ ْﺍﻟﻘُ�ﺭْ ِ‬ ‫ﺏ َﻛﺛِﻳ� ٌﺭ ﻣ َ‬ ‫ﺎﺱ‪َ ،‬ﻭﺇِ ﱢﻧﻲ ﺃَ ْﺧ َﺷﻰ ﺃَﻥْ َﻳﺳْ َﺗﺣِﺭﱠ ْﺍﻟ َﻘ ْﺗ ُﻝ ِﺑ ْﺎﻟﻘُﺭﱠ ﺍ ِء ﻓِﻲ ْﺍﻟ َﻣ َﻭﺍﻁِ ِﻥ َﻓ َﻳ ْ�ﺫ َﻫ َ‬
‫ِﺑﺎﻟ ﱠﻧ ِ‬
‫ﺁﻥ… ﺍﻟﺣﺩﻳﺙ‪.‬‬ ‫ﺃَﻥْ َﺗﺟْ َﻣﻌُﻭﻩُ‪َ ،‬ﻭﺇِ ﱢﻧﻲ ﻷَ َﺭﻯ ﺃَﻥْ َﺗﺟْ َﻣ َﻊ ْﺍﻟﻘُﺭْ َ‬
‫)‪(2‬‬

‫ﺣﺳﻥ ﻋﻥ ﻋ ْﺑ ِﺩ َﺧﻳ ٍْﺭ ﻋﻥ ﻋﻠِﻲﱟ ‪ ‬ﻗ�ﺎﻝ‪ :‬ﺭﺣﻣ� ُﺔ ِ‬

‫ﷲ‬ ‫ٍ‬ ‫ﻭﻣﻥ ﺫﻟﻙ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺑﺳﻧﺩ‬
‫ﺍﻟﻧ�ﺎﺱ ﺃﺟ�ﺭً ﺍ ﻓ�ﻲ ﺟﻣ�ﻊ ﺍﻟﻣﺻ�ﺎﺣﻑِ ‪ ،‬ﻭﻫ�ﻭ ﺃﻭﱠ ﻝ ﻣ�ﻥ ﺟﻣ�ﻊ ﺑ�ﻳﻥ‬
‫ِ‬ ‫ﻛ�ﺎﻥ ﺃﻋﻅ� َﻡ‬
‫ﺑﻛ�ﺭ؛ َ‬
‫ﻋﻠﻰ ﺃﺑﻲ ٍ‬
‫ﺍﻟﻠﱠ ْﻭ َﺣﻳ ِ‬
‫ْﻥ‪.‬‬
‫)‪(3‬‬

‫)‪(4‬‬
‫ﺣﺳﻥ‪.‬‬
‫ٍ‬ ‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﺃﺧﺭﺟﻪ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ "ﺍﻟﻣﺻﺎﺣﻑ" ﺑﺈﺳﻧﺎ ٍﺩ‬
‫)‪(5‬‬
‫ﺣﺳﻥ‪.‬‬
‫ٍ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﺑﺳﻧ ٍﺩ‬
‫ﻏﻳﺭ ﺃﻧﻪ ﻗﺩ ﻭﺭﺩﺕ ﺭﻭﺍﻳﺎﺕ ﺗﺩﻝ ﻋﻠﻰ ﺃﻥ ﺃﻭﻝ ﻣ�ﻥ ﻗ�ﺎﻡ ِﺑﻬ�ﺫﺍ ﺍﻟﺟﻣ�ﻊ ﻏﻳ�ﺭ ﺃﺑ�ﻲ ﺑﻛ�ﺭ‪ ،‬ﻓﻣ�ﻥ‬
‫ﺫﻟﻙ‪:‬‬
‫‪ -2‬ﻣﺎ ﺟﺎء أن أول ﻣﻦ ﺟﻤﻊ اﻟﻘﺮآن ﻋﻠﻲﱡ ﺑﻦ أﺑﻲ ٍ‬
‫ﻃﺎﻟﺐ ‪‬‬
‫‪ -‬ﻋ��ﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺳ��ﻳﺭﻳﻥ ﻗ��ﺎﻝ‪َ :‬ﻟ ﱠﻣ��ﺎ ُﺗ��ﻭُ ﱢﻓﻲ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﺃﻗﺳ � َﻡ ﻋﻠ��ﻲﱞ ﺃﻥ ﻻ ﻳﺭﺗ��ﺩﻱ ﺑ��ﺭﺩﺍء ﺇﻻ‬
‫)‪(6‬‬
‫ﻟِﺟﻣﻌﺔ‪ ،‬ﺣﺗﻰ ﻳﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺻﺣﻑ‪ ،‬ﻓﻔﻌﻝ‪.‬‬
‫ً‬
‫ﻣﺣﻔﻭﻅ��ﺎ‪،‬‬ ‫ﻗ��ﺎﻝ ﺍﻟﺣ��ﺎﻓﻅ ﺍﺑ��ﻥ ﺣﺟ��ﺭ‪ :‬ﺇﺳ��ﻧﺎﺩﻩ ﺿ��ﻌﻳﻑ ﻻﻧﻘﻁﺎﻋ��ﻪ‪ ،‬ﻭﻋﻠ��ﻰ ﺗﻘ��ﺩﻳﺭ ﺃﻥ ﻳﻛ��ﻭﻥ‬
‫‪89‬‬
 ‫ُ‬
‫ﺣﻔﻅﻪ ﻓﻲ ﺻﺩﺭﻩ…‪ ،‬ﻭﻣﺎ ﺗﻘﺩﻡ ﻣﻥ ﺭﻭﺍﻳﺔ ﻋﺑ ِﺩ َﺧﻳ ٍْﺭ ﻋﻥ َﻋﻠِ�ﻲﱟ ﺃﺻ�ﺢﱡ‪ ،‬ﻓﻬ�ﻭ‬ ‫ﻓﻣﺭﺍﺩﻩ ِﺑﺟﻣﻌِﻪ‬
‫)‪(7‬‬
‫ﺍﻟﻣﻌﺗﻣﺩ‪.‬‬
‫‪ -‬ﻋﻥ ﻋﻛﺭﻣﺔ ﻗﺎﻝ‪َ :‬ﻟﻣّﺎ ﻛﺎﻥ ﺑﻌﺩ ﺑﻳﻌ ِﺔ ﺃﺑﻲ ﺑﻛﺭ ‪ ، ‬ﻗﻌﺩ ﻋﻠ�ﻲﱡ ﺑ�ﻥ ﺃﺑ�ﻲ ﻁﺎﻟ� ٍ‬
‫ﺏ ﻓ�ﻲ ﺑﻳﺗ�ﻪ‪،‬‬
‫ﺑﻳﻌﺗﻙ‪ .‬ﻓﺄﺭﺳﻝ ﺇﻟﻳﻪ ﻓﻘﺎﻝ‪ :‬ﺃﻛﺭﻫﺕ ﺑﻳﻌﺗﻲ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﷲ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎ‬
‫َ‬ ‫ﺑﻛﺭ‪ :‬ﻗﺩ ﻛﺭﻩ‬
‫ﻓﻘﻳﻝ ﻷﺑﻲ ٍ‬
‫ﺱ ﺭﺩﺍﺋ�ﻲ ﺇﻻ ﻟﺻ�ﻼ ٍﺓ‬ ‫ﺃﻗﻌﺩﻙ ﻋﻧﻲ؟ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺕ ﻛﺗﺎﺏ ﷲ ﻳُﺯﺍﺩ ﻓﻳﻪ‪ ،‬ﻓ ﱠ‬
‫ﺣﺩﺛﺕ ﻧﻔﺳﻲ ﺃﻥ ﻻ ﺃﻟ َﺑ َ‬
‫َ‬
‫ﺭﺃﻳﺕ‪.‬‬ ‫ﺣﺗﻰ ﺃﺟﻣﻌﻪ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻭ ﺑﻛﺭ‪ :‬ﻓﺈﻧﻙ ﻧﻌ َﻡ ﻣﺎ‬
‫)‪(8‬‬

‫ﺧﻣ�ﺱ ﻭﻋﺷ�ﺭﻳﻥ ﻣ�ﻥ ﺍﻟﻬﺟ�ﺭﺓ‪ (9)،‬ﻭﺍﻟﺣﺎﺩﺛ�ﺔ‬

‫ٍ‬ ‫ﻭﻫﺫﺍ ﺍﻟﺣﺩﻳﺙ ﻓﻳﻪ ﺍﻧﻘﻁﺎﻉٌ‪ ،‬ﻓﻌﻛﺭﻣﺔ ﻭُ ﻟِﺩَ ﺳ�ﻧ َﺔ‬
‫ﺍﻟﻣﺫﻛﻭﺭﺓ ﻣﻥ ﺗﺄﺧﺭ ﻋﻠﻲﱟ ﻓﻲ ﺑﻳﻌﺔ ﺃﺑﻲ ﺑﻛﺭ ﻭﻗﻌﺕ ﺳﻧﺔ ﺇﺣﺩﻯ ﻋﺷﺭ َﺓ‪.‬‬
‫ﻛﻣﺎ ﺃﻥ ﻓﻳﻪ ﺭﺍﺋﺣ�ﺔ ﺍﻟﺗﺷ�ﻳﻊ‪ ،‬ﺇﺫ ﻓﻳ�ﻪ ﺃﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ‪-‬ﻭﺃﻛﺛ�ﺭﻫﻡ ﺇﺫ ﺫﺍﻙ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ‪ -‬ﻛ�ﺎﻧﻭﺍ‬
‫ﻳﺯﻳﺩﻭﻥ ﻓﻲ ﻛﺗﺎﺏ ﷲ ﻣﺎ ﻟﻳﺱ ﻣﻧﻪ‪ ،‬ﻭﺣﺎﺷﺎ ﻷﺻﺣﺎﺏ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺃﻥ ﻳﻔﻌﻠﻭﺍ ﺫﻟﻙ‪.‬‬
‫ﻭﺑﺗﻘﺩﻳﺭ ﺻﺣﺗﻪ ﻳُﻣﻛﻥ ﺃﻳﺿًﺎ ﺣﻣﻠﻪ ﻋﻠﻰ ﺍﻟﺟﻣﻊ ﻓﻲ ﺍﻟﺻﺩﺭ‪ ،‬ﻭﺍﻟﺣﻔ�ﻅ ﻋ�ﻥ ﻅﻬ�ﺭ ﻗﻠ�ﺏ ﻛﻣ�ﺎ‬
‫ﻣﺭﱠ ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﺟﺭﱢ ﺩ ﻣﺻﺣﻔﻪ ِﻣﻣﱠﺎ ﻟﻳﺱ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻛﺎﻟﺗﻔﺳﻳﺭ ﻭﺍﻷﺣﻛﺎﻡ‪.‬‬
‫ﻛﻣ��ﺎ ﺃﻧ��ﻪ ﻗ��ﺩ ﻗﻳ��ﻝ ﺇﻥﱠ َﺟﻣْ � َ�ﻊ ﻋﻠ��ﻲﱟ ‪ ‬ﻛ��ﺎﻥ ﺃﺷ��ﺑﻪ ﺑﻛﺗ��ﺎﺏ ﻋﻠ��ﻡ‪ ،‬ﺟﻣ��ﻊ ﻓﻳ��ﻪ ﻏﻳ��ﺭ ﺍﻟﻘ��ﺭﺁﻥ ﻣ��ﻊ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺇﺫﻥ ﻓﺻُﻭﺭ ُﺗﻪ ﻏﻳﺭ ﺻﻭﺭﺓ ﺍﻟﺟﻣﻊ ﺍﻟﺑﻛﺭﻱ‪ ،‬ﻭﻏﺭﺿُﻪ ﻏﻳﺭ ﻏﺭﺿِ ِﻪ‪.‬‬
‫ﻓﻘﺩ ﺭﻭﻯ ﻫﺫﺍ ﺍﻟﺧﺑ�ﺭ ﺍﺑ�ﻥ ﺃﺷ�ﺗﺔ ﻓ�ﻲ ﻛﺗ�ﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻣ�ﻥ ﻭﺟ�ﻪ ﺁﺧ�ﺭ ﻋ�ﻥ ﺍﺑ�ﻥ ﺳ�ﻳﺭﻳﻥ‪،‬‬
‫ُ‬
‫ﻓﻁﻠﺑﺕ ﺫﻟﻙ ﺍﻟﻛﺗ�ﺎﺏ‪،‬‬ ‫ﻭﻓﻳﻪ ﺃﻧﻪ ﻛﺗﺏ ﻓﻲ ﻣﺻﺣﻔﻪ ﺍﻟﻧﺎﺳﺦ ﻭﺍﻟﻣﻧﺳﻭﺥ‪ ،‬ﻭﺃﻥ ﺍﺑﻥ ﺳﻳﺭﻳﻥ ﻗﺎﻝ‪:‬‬
‫)‪(10‬‬
‫ُ‬
‫ﻭﻛﺗﺑﺕ ﻓﻳﻪ ﺇﻟﻰ ﺍﻟﻣﺩﻳﻧﺔ‪ ،‬ﻓﻠﻡ ﺃﻗﺩﺭ ﻋﻠﻳﻪ‪.‬‬
‫‪ - 3‬ﻣﺎ ﺟﺎء أن أول ﻣﻦ ﺟﻤﻊ اﻟﻘﺮآن ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎب ‪‬‬
‫ﻓ�ﻼﻥ‪،‬‬
‫ٍ‬ ‫ﺍﻟﺣ َﺳﻥ ﺃﻥ ُﻋ َﻣﺭ ﺑﻥ ﺍﻟﺧﻁ�ﺎﺏ ﺳ�ﺄ َﻝ ﻋ�ﻥ ﺁﻳ� ٍﺔ ﻣ�ﻥ ﻛﺗ�ﺎﺏ ﷲ‪ ،‬ﻓﻘﻳ�ﻝ‪ :‬ﻛﺎﻧ�ﺕ َ‬
‫ﻣ�ﻊ‬ ‫ﻋﻥ َ‬
‫ﻓﻘُﺗ���ﻝ ﻳ���ﻭﻡ ﺍﻟﻳﻣﺎﻣ���ﺔ‪ .‬ﻓﻘ���ﺎﻝ‪��� :‬ﺎ ہﻠﻟ‪ ،‬ﻭﺃﻣ���ﺭ ﺑﺟﻣ���ﻊ ﺍﻟﻘ���ﺭﺁﻥ ﻓﻛ���ﺎﻥ ﺃﻭﻝ ﻣ���ﻥ ﺟﻣﻌ���ﻪ ﻓ���ﻲ‬
‫)‪(11‬‬
‫ﺍﻟﻣﺻﺣﻑ‪.‬‬
‫ﻭﺇﺳﻧﺎﺩ ﻫﺫﺍ ﺍﻷﺛﺭ ﻣﻧﻘﻁﻊ‪ (12)،‬ﻭﺍﻟﻅﻥ ﺃ ﱠﻧﻬﺎ ﻻ ﺗﻌﺩﻭ ﺭﻭﺍﻳﺔ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻟﺗﻲ ﺃﺳ�ﻠﻔﻧﺎﻫﺎ‪ ،‬ﻭﺍﻟﺗ�ﻲ‬
‫ﺗﻘﺭﱢ ﺭ ﺃﻥﱠ ﻋﻣﺭ ﻫﻭ ﻓﻌﻼً ﺻﺎﺣﺏ ﻓﻛﺭﺓ ﺍﻟﺟﻣﻊ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻧ�ﻪ ﺃﺷ�ﺎﺭ ِﺑﻬ�ﺎ ﻋﻠ�ﻰ ﺃﺑ�ﻲ ﺑﻛ�ﺭ‪ ،‬ﻭﻟ�ﻡ‬
‫ﻳﺯﻝ ﻳﺭﺍﺟﻌﻪ ﺣﺗﻰ ﺷﺭﺡ ﷲ ﺻﺩﺭﻩ ﻟﻬﺎ‪.‬‬
‫ً‬
‫ﻣﺣﻔﻭﻅ�ﺎ ُﺣﻣِ�ﻝ ﻋﻠ�ﻰ ﺃﻥ ﺍﻟﻣ�ﺭﺍﺩ ﺑﻘﻭﻟ�ﻪ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺣ�ﺎﻓﻅ ﺍﺑ�ﻥ ﺣﺟ�ﺭ‪ :‬ﻭﻫ�ﺫﺍ ﻣﻧﻘﻁ�ﻊ‪ ،‬ﻓ�ﺈﻥ ﻛ�ﺎﻥ‬

‫‪90‬‬
 ‫)‪(13‬‬
‫ﻓﻛﺎﻥ ﺃﻭﻝ ﻣﻥ ﺟﻣﻌﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﺷﺎﺭ ﺑﺟﻣﻌﻪ ﻓﻲ ﺧﻼﻓﺔ ﺃﺑﻲ ﺑﻛﺭ‪ ،‬ﻓ ُﻧﺳِ ﺏ ﺍﻟﺟﻣﻊ ﺇﻟﻳﻪ ﻟﺫﻟﻙ‪.‬‬
‫‪ - 4‬ﻣﺎ ﺟﺎء أن أول ﻣﻦ ﺟﻤﻊ اﻟﻘﺮآن ﺳﺎﻟﻢ ﻣﻮﻟﻰ أﺑﻲ ﺣﺬﻳﻔﺔ ‪‬‬
‫ﻑ ﺳﺎﻟ ٌﻡ ﻣﻭﻟﻰ ﺃﺑﻲ ﺣﺫﻳﻔ�ﺔ‪ ،‬ﺃَ ْﻗ َﺳ� َﻡ ﻻ‬
‫ﻋﻥ ﺍﺑﻥ ﺑﺭﻳﺩﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺻﺣ ٍ‬
‫)‪(14‬‬
‫ﻳﺭﺗﺩﻱ ﺑﺭﺩﺍء ﺣﺗﻰ ﻳﺟﻣﻌﻪ‪ ،‬ﻓﺟﻣﻌﻪ‪.‬‬
‫ﻭﻫﺫﺍ ﻣﻥ ﻏﺭﻳﺏ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﺿﺎ‪ ،‬ﻭﻫﻭ ﻣﺣﻣﻭ ٌﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﺃﺣﺩ ﺍﻟﺟﺎﻣﻌﻳﻥ ﺑﺄﻣﺭ ﺃﺑﻲ‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﺇﺳﻧﺎﺩﻩ ﻣﻧﻘﻁ ٌﻊ ﺃﻳ ً‬
‫)‪(15‬‬
‫ﺑﻛﺭ ‪.‬ـ‬
‫ٍ‬
‫ﻭﻭﺻﻑ ﺍﻵﻟﻭﺳﻲ)‪ (16‬ﻗﻭﻝ ﺍﻟﺳﻳﻭﻁﻲ ﻫﺫﺍ ﺑﺄﻧﻪ ﻋﺛﺭﺓٌ ﻻ ﻳُﻘﺎﻝ ﻟﻬﺎ ﻟﻌً�ﺎ‪ (17)،‬ﻷﻥ ﺳ�ﺎﻟِﻣًﺎ ﻗُﺗِ�ﻝ‬
‫)‪(18‬‬
‫ﻓﻲ ﻭﻗﻌﺔ ﺍﻟﻳﻣﺎﻣﺔ ﺍﻟﺗﻲ ﻛﺎﻥ ﻣﻭﺕ ﺍﻟ ُﺣ ﱠﻔﺎﻅ ﻓﻳﻬﺎ ﻫﻭ ﺳﺑﺏ ﺍﻟﺟﻣﻊ‪.‬‬
‫ﻭﺍﻟﺻ��ﻭﺍﺏ ‪-‬ﻭﷲ ﺃﻋﻠ��ﻡ‪ -‬ﺃﻥ ﱠﺃﻭﻟﻳ��ﺔ ﺃﺑ��ﻲ ﺑﻛ��ﺭ ﻓ��ﻲ ﺟﻣ��ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺃﻭﻟﻳ��ﺔ ﺧﺎﺻ� ﱞﺔ‪ ،‬ﺇﺫ ﻗ��ﺩ ﻛ��ﺎﻥ‬
‫ﻟﻠﺻﺣﺎﺑﺔ ‪ ‬ﻣﺻﺎﺣﻑ ﻛﺗﺑﻭﺍ ﻓﻳﻬﺎ ﺍﻟﻘﺭﺁﻥ ﻗﺑﻝ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ‪ ،‬ﻭﻫ�ﺫﺍ ﻻ ﻳﻌﻛ�ﺭ ﺻ�ﻔﻭ ﺍﻟﻘ�ﻭﻝ‬
‫ﺑﺄﻥ ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﺍﻟﺻ� ﱢﺩﻳﻕ ‪ ،‬ﻷﻥ ﻣﺻ�ﺎﺣﻑ ﺍﻟﺻ�ﺣﺎﺑﺔ ﺍﻷﺧ�ﺭﻯ ﺇ ﱠﻧﻣ�ﺎ ﻛﺎﻧ�ﺕ‬
‫ﺃﻋﻣﺎﻻً ﻓﺭﺩﻳﺔ‪ ،‬ﻟﻡ ﺗﻅﻔﺭ ِﺑﻣﺎ ﻅﻔﺭ ﺑ�ﻪ ﻣﺻ�ﺣﻑ ﺍﻟﺻ� ﱢﺩﻳﻕ ﻣ�ﻥ ﺩ ﱠﻗ�ﺔ ﺍﻟﺑﺣ�ﺙ ﻭﺍﻟﺗﺣ�ﺭﱢ ﻱ‪ ،‬ﻭﻣ�ﻥ‬
‫ﺍﻻﻗﺗﺻﺎﺭ ﻋﻠﻰ ﻣﺎ ﻟﻡ ﺗﻧﺳﺦ ﺗﻼﻭﺗﻪ‪ ،‬ﻭﻣﻥ ﺑﻠﻭﻏﻬﺎ ﺣ� ﱠﺩ ﺍﻟﺗ�ﻭﺍﺗﺭ‪ ،‬ﻭﻣ�ﻥ ﺇﺟﻣ�ﺎﻉ ﺍﻷﻣ�ﺔ ﻋﻠﻳﻬ�ﺎ‪،‬‬
‫ﺇﻟﻰ ﻏﻳﺭ ﺫﻟﻙ ﻣﻥ ْﺍﻟﻣﺯﺍﻳﺎ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﻟﻣﺻﺣﻑ ﺍﻟﺻ ﱢﺩﻳﻕ‪.‬‬
‫ﻓﻼ ﻳﺿﻳﺭ ﻣﻊ ﻛﻝ ﻫﺫﻩ ْﺍﻟﻣﺯﺍﻳﺎ ﺃﻥ ﻳُﺭﻭﻯ ﺃﻥ ﻋﻠ ًّﻳ�ﺎ ﺃﻭ ﻋﻣ�ﺭ ﺃﻭ ﺳ�ﺎﻟِﻣًﺎ ﻛ�ﺎﻥ ﺃﻭﻝ ﻣ�ﻥ ﺟﻣ�ﻊ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻘُﺻﺎﺭﻯ ﺗﻠﻙ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺃ ﱠﻧﻬﺎ ﺗﺛﺑﺕ ﺃﻥ ﺑﻌ�ﺽ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻛ�ﺎﻥ ﻗ�ﺩ ﻛﺗ�ﺏ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ‬
‫ﻣﺻﺣﻑ‪ ،‬ﻭﻟﻛﻧﻬﺎ ﻻ ُﺗﻌﻁ�ﻲ ﻫ�ﺫﺍ ﺍﻟﻣﺻ�ﺣﻑ ﺗﻠ�ﻙ ﺍﻟﺻ�ﻔﺔ ﺍﻹﺟﻣﺎﻋﻳ�ﺔ‪ ،‬ﻭﻻ ﺗﺧﻠ�ﻊ ﻋﻠﻳ�ﻪ ﺗﻠ�ﻙ‬
‫)‪(19‬‬
‫ﺍﻟﻣﺯﺍﻳﺎ ﺍﻟﺗﻲ ﻟﻠﻣﺻﺣﻑ ﺍﻟﺫﻱ ﺟﻣﻊ ﻋﻠﻰ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪.‬‬

‫)‪ (1‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.354-353‬‬

‫)‪ (2‬ﺳﺑﻕ ﺗﺧﺭﻳﺟﻪ‪ ،‬ﻗﺭﻳﺑًﺎ‪.‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ .‬ﺹ ‪.12-11‬‬
‫)‪ (4‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(628/8‬‬
‫)‪ (5‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(165/1‬‬
‫)‪ (6‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺑﺎﺏ ﺟﻣﻊ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﻣﺻﺣﻑ‪ .‬ﺹ ‪ ،16‬ﻭﺫﻛﺭﻩ ﺍﺑﻥ ﻛﺛﻳ�ﺭ ﻓ�ﻲ ﻓﺿ�ﺎﺋﻝ‬

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 ‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻓﻳﻪ ﺍﻧﻘﻁﺎﻉ‪ .‬ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.45‬‬
‫)‪ (7‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(628/8‬‬
‫)‪ (8‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺍﻟﺿﺭﻳﺱ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.77-76‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﺗﻬﺫﻳﺏ ﺍﻟﻛﻣﺎﻝ )‪.(292-291/20‬‬
‫)‪ (10‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺷﺗﺔ ﻣﻔﻘﻭﺩ‪ ،‬ﻭﻗﺩ ﺫﻛﺭ ﻫﺫﺍ ﺍﻟﺧﺑﺭ ﺍﻟﺳﻳﻭﻁﻲ ﻓﻲ ﺍﻹﺗﻘﺎﻥ )‪.(166/1‬‬
‫)‪ (11‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﻣﺻﺣﻑ‪ .‬ﺹ ‪.16‬‬
‫)‪ (12‬ﻷﻥ ﺍﻟﺣﺳﻥ ﻟﻡ ﻳﺳﻣﻊ ﻣﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ‪ ، ‬ﻓﻘﺩ ﻭﻟﺩ ﻟﺳ�ﻧﺗﻳﻥ ﺑﻘﻳﺗ�ﺎ ﻣ�ﻥ ﺧﻼﻓﺗ�ﻪ ‪ ، ‬ﺍﻧﻅ�ﺭ ﺗﻬ�ﺫﻳﺏ ﺍﻟﻛﻣ�ﺎﻝ‬
‫)‪ .(97-95/6‬ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ ﻓﻲ ﻫﺫﺍ ﺍﻷﺛﺭ‪ :‬ﺇﺳﻧﺎﺩﻩ ﻣﻧﻘﻁﻊ‪ .‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(166/1‬‬
‫)‪ (13‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(628/8‬‬
‫)‪ (14‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.353‬‬
‫)‪ (15‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(166/1‬‬
‫)‪ (16‬ﺃﺑﻭ ﺍﻟﻣﻌﺎﻟﻲ ﻣﺣﻣﻭﺩ ﺷﻛﺭﻱ ﺑﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﺷﻬﺎﺏ ﺍﻟﺩﻳﻥ ﺍﻵﻟﻭﺳﻲ‪ ،‬ﻭﻟﺩ ﺳﻧﺔ ‪1273‬ﻫـ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻣ�ﺅﺭﺥ ﺍﻷﺩﻳ�ﺏ‬
‫ﺍﻟﺩﺍﻋﻳﺔ ﺍﻟﻣﺻﻠﺢ ﺍﻟﻣﺟﺎﻫﺩ‪ ،‬ﺗﺻﺩﺭ ﻟﻠﺗﺩﺭﻳﺱ‪ ،‬ﻭﺣﺎﺭﺏ ﺍﻟﺑ�ﺩﻉ‪ ،‬ﺻ�ﺎﺣﺏ ﺍﻟﺗﺻ�ﺎﻧﻳﻑ ﺍﻟﻣﻔﻳ�ﺩﺓ‪ ،‬ﻭﺃﻋﻅﻣﻬ�ﺎ ﺭﻭﺡ ﺍﻟﻣﻌ�ﺎﻧﻲ‬
‫ﻓﻲ ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ ﻭﺍﻟﺳﺑﻊ ﺍﻟﻣﺛﺎﻧﻲ‪ ،‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪1342‬ﻫـ‪ .‬ﺍﻷﻋﻼﻡ ﻟﻠﺯﺭﻛﻠﻲ )‪.(172/7‬‬
‫ﻙ‪ ،‬ﺩﻋﺎ ٌء ﻟﻪ ﺑﺄﻥ ﻳﻧﺗﻌﺵ‪ .‬ﻗﺎﻝ ﻛﻌﺏ ﺑﻥ ﺯﻫﻳﺭ‪:‬‬
‫ﻳُﻘﺎﻝ ﻟﻠﻌﺎﺛﺭ‪ :‬ﻟﻌًﺎ ﻟ َ‬
‫)‪(17‬‬

‫ﻗﺎﺋـﻝ ﺇﻣﱠﺎ ﻋ َﺛﺭْ َ‬

‫ﺕ ﻟـﻌًﺎ ﻟﻛـَﺎ‬ ‫ٍ‬ ‫ﻭﻻ‬ ‫ﻑ‬ ‫ُ‬
‫ﻓﻠﺳﺕ ﺑﺂﺳ ٍ‬ ‫ﻓﺈﻥ ﺃﻧﺕ ﻟﻡ ﺗﻔﻌﻝ‬
‫ﺍﻧﻅﺭ‪ :‬ﺍﻟﺻﺣﺎﺡ ﻟﻠﺟﻭﻫﺭﻱ )ﻟﻌﺎ( )‪ ،(2483/6‬ﻭﺷﺭﺡ ﻗﺻﻳﺩﺓ ﻛﻌﺏ ﺑﻥ ﺯﻫﻳﺭ )ﺑﺎﻧﺕ ﺳﻌﺎﺩ( ﻻﺑﻥ ﻫﺷﺎﻡ ﺍﻷﻧﺻﺎﺭﻱ‬
‫ﺹ ‪.34‬‬
‫)‪ (18‬ﺭﻭﺡ ﺍﻟﻣﻌﺎﻧﻲ )‪.(22/1‬‬
‫)‪ (19‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(255-254/1‬‬

‫‪92‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‬
‫ﻣﻥ ﻗﺎﻡ ﺑﺎﻟﺟﻣﻊ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪‬‬
‫‪T‬‬ ‫‪7‬‬

‫ﻣﺭﱠ ﻓﻳﻣﺎ ﺳﺑﻕ ﺃﻥ ﺍﻟﺫﻱ ﺃﺷﺎﺭ ﺑﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻛﺎﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ‪ ،‬ﻭﺃﻥ ﺃﺑﺎ ﺑﻛ�ﺭ ﻧ�ﺩﺏ‬
‫ﻟِ َﻬ ِﺫ ِﻩ ﺍﻟﻣﻬﻣﺔ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺍﻷﻧﺻﺎﺭﻱ ‪.‬‬
‫ﻭﻗﺩ ﺑﻳﻥ ﺃﺑﻭ ﺑﻛﺭ ﺍﻟﺻﺩﻳﻕ ‪ ‬ﺃﺳﺑﺎﺏ ﺍﺧﺗﻳﺎﺭﻩ ﺯﻳ�ﺩَ ﺑ�ﻥ ﺛﺎﺑ�ﺕ ﻓ�ﻲ ﺍﻟﺣ�ﺩﻳﺙ ﺍﻟ�ﺫﻱ ﺃﺳ�ﻠﻔﻧﺎﻩ‪،‬‬
‫ﷲ ‪َ ،‬ﻓ َﺗ َﺗﺑ ِﱠ�ﻊ‬ ‫ﺕ َﺗ ْﻛ ُﺗﺏُ ْﺍﻟ َﻭﺣْ َﻲ ﻟ َِﺭﺳ ِ‬
‫ُﻭﻝ ِ‬ ‫ﻙ‪ُ ،‬ﻛ ْﻧ َ‬
‫ﻙ َﺭ ُﺟ ٌﻝ َﺷﺎﺏﱞ َﻋﺎ ِﻗ ٌﻝ َﻭﻻَ َﻧ ﱠﺗ ِﻬ ُﻣ َ‬‫ﺣﻳﺙ ﻗﺎﻝ ﻟﻪ‪ :‬ﺇِ ﱠﻧ َ‬
‫ْﺍﻟﻘُﺭْ َ‬
‫ﺁﻥ َﻓﺎﺟْ َﻣﻌْ ُﻪ‪.‬‬
‫)‪(1‬‬

‫ﻭﻗﺩ ﻭﺭﺩ ﺃﻳﺿًﺎ ﺃﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑ�ﺕ ﻛ�ﺎﻥ ﻗ�ﺩ ﺣﺿ�ﺭ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ ﻟﻠﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ‪ ،‬ﻛﻣ�ﺎ‬
‫ﻣﺭﱠ ‪.‬‬
‫ً‬
‫ﺣﻔﻅ��ﺎ ﻓ��ﻲ ﺻ��ﺩﺭﻩ ﻓ��ﻲ ﺣﻳ��ﺎﺓ‬ ‫ﺃﺿ��ﻑ ﺇﻟ��ﻰ ﺫﻟ��ﻙ ﺃﻥ ﺯﻳ��ﺩ ﺑ��ﻥ ﺛﺎﺑ��ﺕ ﻛ��ﺎﻥ ﻣﻣ��ﻥ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ‬
‫ﷲ ‪.‬‬ ‫َﺭﺳُﻭﻝ ِ‬
‫ﷲ ‪‬؟ َﻗ�ﺎ َﻝ‬ ‫ﺁﻥ َﻋ َﻠ�ﻰ َﻋﻬْ� ِﺩ َﺭﺳ ِ‬ ‫ْ�ﻥ َﻣﺎﻟِ�ﻙٍ ‪َ :‬ﻣ�ﻥْ َﺟ َﻣ َ�ﻊ ْﺍﻟﻘُ�ﺭْ َ‬ ‫َﻓ َﻌﻥْ َﻗ َﺗﺎﺩَ ﺓ َﻗ�ﺎ َﻝ‪ :‬ﻗُ ْﻠ ُ َ‬
‫ُ�ﻭﻝ ِ‬ ‫�ﺱ ﺑ ِ‬ ‫�ﺕ ﻷ َﻧ ِ‬
‫�ﻝ َﻭ َﺯ ْﻳ � ُﺩ ْﺑ �ﻥُ َﺛ ِﺎﺑ � ٍ‬
‫ﺕ َﻭ َﺭ ُﺟ � ٌﻝ ِﻣ� َ�ﻥ‬ ‫�ﺎﺫ ْﺑ��ﻥُ َﺟ َﺑ� ٍ‬ ‫�ﺎﺭ‪ :‬ﺃ ُ َﺑ��ﻲﱡ ْﺑ��ﻥُ َﻛﻌْ � ٍ‬
‫ﺏ َﻭ ُﻣ َﻌ� ُ‬
‫ﺻ� ِ‬‫ﺃَﺭْ َﺑ َﻌ� ٌ�ﺔ ُﻛﻠﱡ ُﻬ � ْﻡ ِﻣ� َ�ﻥ ﺍﻷَ ْﻧ َ‬
‫ﺎﺭ ﻳ ُْﻛ َﻧﻰ ﺃَ َﺑﺎ َﺯ ْﻳ ٍﺩ‪.‬‬ ‫ﺍﻷَ ْﻧ َ‬
‫ﺻ ِ‬
‫)‪(2‬‬

‫)‪(3‬‬
‫ﻓﺗﺑﻳﻥ ﺃﻥ ﺃﺑﺎ ﺑﻛﺭ ‪ ‬ﺇ ﱠﻧﻣﺎ ﺍﺧﺗﺎﺭ ﻟِﻬﺫﻩ ﺍﻟﻣﻬﻣﺔ ﺍﻟﺷﺎﻗﺔ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﻟﻸﺳﺑﺎﺏ ﺍﻵﺗﻳﺔ‪:‬‬
‫‪ - 1‬ﺃﻧﻪ ﻛﺎﻥ ﺷ�ﺎ ًّﺑﺎ‪ ،‬ﻭﻓ�ﻲ ﺫﻟ�ﻙ ﺧﺻ�ﺎﻝ ﺗﻭﺍﻓ�ﻕ ﻏ�ﺭﺽ ﺍﻟﺻ�ﺩﻳﻕ‪ ،‬ﺣﻳ�ﺙ ﺇﻥ ﺍﻟﺷ�ﺎﺏﱠ ﺃﻗ�ﻭﻯ‬
‫ﻭﺃﺟﻠ ُﺩ ﻋﻠﻰ ﺍﻟﻌﻣﻝ ﺍﻟﺻﻌﺏ ﻣﻥ ﺍﻟﺷﻳﺦ‪ ،‬ﻛﻣﺎ ﺃﻥ ﺍﻟﺷﺎﺏﱠ ﻻ ﻳﻛﻭﻥ ﺷﺩﻳﺩ ﺍﻻﻋﺗﺩﺍﺩ ﺑﺭﺃﻳﻪ‪ ،‬ﻓﻌﻧﺩ‬
‫ﺣﺻﻭﻝ ﺍﻟﺧﻼﻑ ﻳﺳﻬﻝ ﻗﺑﻭﻟﻪ ﺍﻟﻧﺻﺢ ﻭﺍﻟﺗﻭﺟﻳﻪ‪.‬‬
‫)‪(4‬‬

‫‪ - 2‬ﺃﻥ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ��ﺕ ﻛ�ﺎﻥ ﻣﻌﺭﻭ ًﻓ��ﺎ ﺑ�ﻭﻓﺭﺓ ﻋﻘﻠ��ﻪ‪ ،‬ﻭﻫ�ﺫﺍ ِﻣ ﱠﻣ��ﺎ ﻳﺅﻫﻠ�ﻪ ﻹ ْﺗﻣ��ﺎﻡ ﻫ�ﺫﻩ ﺍﻟﻣﻬﻣ��ﺔ‬
‫ﺍﻟﺟﺳﻳﻣﺔ‪.‬‬
‫‪ - 3‬ﺃﻧﻪ ﻛﺎﻥ ﻏﻳﺭ ﻣﺗﻬﻡ ﻓﻲ ﺩﻳﻧﻪ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﻣﻌﺭﻭ ًﻓﺎ ﺑﺷﺩﺓ ﺍﻟﻭﺭﻉ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ ﻭﻛﻣﺎﻝ ﺍﻟﺧﻠ�ﻕ‪،‬‬
‫ﻭﺍﻻﺳﺗﻘﺎﻣﺔ ﻓﻲ ﺍﻟﺩﻳﻥ‪.‬‬
‫ﷲ ‪ ،‬ﻓﻛﺎﻥ ﻳﺷ�ﺎﻫﺩ‬
‫ﷲ ‪ ،‬ﻭﻳﺭﻯ ﺇﻣﻼء َﺭﺳُﻭﻝ ِ‬
‫ﻟﺭﺳُﻭﻝ ِ‬
‫‪ - 4‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻠﻲ ﻛﺗﺎﺑﺔ ﺍﻟﻭﺣﻲ َ‬
‫ﻣ��ﻥ ﺃﺣ��ﻭﺍﻝ ﺍﻟﻘ��ﺭﺁﻥ ﻣ��ﺎ ﻻ ﻳﺷ��ﺎﻫﺩﻩ ﻏﻳ��ﺭﻩ‪ ،‬ﻭﻫ��ﺫﺍ ﻳﺅﻫﻠ��ﻪ ﺃﻛﺛ��ﺭ ﻣ��ﻥ ﻏﻳ��ﺭﻩ ﻟﻳﻛﺗ��ﺏ ﺍﻟﻘ��ﺭﺁﻥ‪،‬‬
‫‪93‬‬
 ‫ﻭﻳﺟﻣﻌﻪ‪.‬‬
‫ً‬
‫ﺣﺎﻓﻅﺎ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻋﻥ ﻅﻬﺭ ﻗﻠﺏ‪ ،‬ﻭﻛﺎﻥ ﺣﻔﻅﻪ ﻓﻲ ﺯﻣﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﻋﻠ�ﻰ‬ ‫‪ - 5‬ﺃﻧﻪ ﻛﺎﻥ‬
‫ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫)‪(5‬‬
‫‪ - 6‬ﺃﻧﻪ ﻓﻳﻣﺎ ﺭﻭﻱ ﻛﺎﻥ ِﻣﻣﱠﻥ ﺷﻬﺩ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﻛﻣﺎ ﻣﺭﱠ ﻋﻠﻳﻧﺎ‪.‬‬
‫ﻭﻗﺩ ﻛﺎﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ‪ ‬ﺟ�ﺩﻳﺭً ﺍ ِﺑﻬ�ﺫﻩ ﺍﻟﺛﻘ�ﺔ‪ ،‬ﻭﻳ�ﺩﻝ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﻗﻭﻟ�ﻪ َﻟﻣﱠ�ﺎ ﺃﻣ�ﺭﻩ ﺃﺑ�ﻭ ﺑﻛ�ﺭ‬
‫ﺎﻥ ﺃَ ْﺛ َﻘ َﻝ َﻋ َﻠﻲﱠ ِﻣﻣﱠ�ﺎ ﺃَ َﻣ َﺭﻧِ�ﻲ ِﺑ� ِﻪ ِﻣ�ﻥْ‬ ‫ﷲ! َﻟ ْﻭ َﻛﻠﱠ َﻔﻧِﻲ َﻧ ْﻘ َﻝ َﺟ َﺑ ٍﻝ ﻣ َِﻥ ْﺍﻟ ِﺟ َﺑ ِ‬
‫ﺎﻝ َﻣﺎ َﻛ َ‬ ‫ﺑﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪َ :‬ﻓ َﻭ ِ‬
‫َﺟﻣْ ِﻊ ْﺍﻟﻘُﺭْ ِ‬
‫ﺁﻥ‪.‬‬
‫)‪(6‬‬

‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﺇ ﱠﻧﻣﺎ ﻗﺎﻝ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺫﻟﻙ ﻟِﻣﺎ َﺧﺷِ َﻳ ُﻪ ﻣﻥ ﺍﻟﺗﻘﺻﻳﺭ ﻓ�ﻲ ﺇﺣﺻ�ﺎء ﻣ�ﺎ ﺃُﻣِ�ﺭ‬
‫)‪(7‬‬
‫ﺑﺟﻣﻌﻪ‪ ،‬ﻟﻛﻥ ﷲ ﺗﻌﺎﻟﻰ ﻳﺳﺭ ﻟﻪ ﺫﻟﻙ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ { :‬ﻭﻟﻘﺩ ﻳﺳﺭﻧﺎ ﺍﻟﻘﺭﺁﻥ ﻟﻠﺫﻛﺭ}‪.‬‬
‫ﻭﺷ��ﺭﻉ ﺯﻳ��ﺩ ﺑ��ﻥ ﺛﺎﺑ��ﺕ َﻳﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﻣ��ﻥ ﺍﻟﺭﻗ��ﺎﻉ ﻭﺍﻟﻠﺧ��ﺎﻑ ﻭﺍﻟﻌﻅ��ﺎﻡ ﻭﺍﻟﺟﻠ��ﻭﺩ ﻭﺻ��ﺩﻭﺭ‬
‫)‪(8‬‬
‫ﺍﻟﺭﺟﺎﻝ‪ ،‬ﻭﺃﺷﺭﻑ ﻋﻠﻳﻪ ﻭﻋﺎﻭﻧﻪ ﻓﻲ ﺫﻟﻙ ﺃﺑﻭ ﺑﻛﺭ ﻭﻋﻣﺭ ﻭﻛﺑﺎﺭ ﺍﻟﺻﺣﺎﺑﺔ‪.‬‬
‫ﻓﻘﺩ ﺷﺎﺭﻙ ﻓﻲ ﺍﻟﻌﻣﻝ ﻓﻲ ﻫﺫﺍ ﺍﻟﺟﻣ�ﻊ ﻋ�ﺩﺩ ﻣ�ﻥ ﻛﺑ�ﺎﺭ ﺍﻟﺻ�ﺣﺎﺑﺔ‪ ،‬ﻣ�ﻧﻬﻡ ﻋﻣ�ﺭ ﺑ�ﻥ ﺍﻟﺧﻁ�ﺎﺏ‬
‫ﻭﺃ ُ َﺑﻲﱡ ﺑﻥ ﻛﻌﺏ‪ ،‬ﻭﻏﻳﺭﻫﻣﺎ‪.‬‬
‫ﻓﻌﻥ ﻋﺭﻭﺓ ﺑﻥ ﺍﻟﺯﺑﻳﺭ ﻗﺎﻝ‪َ :‬ﻟﻣﱠﺎ ﺍﺳﺗﺣﺭﱠ ﺍﻟﻘﺗﻝ ﺑﺎﻟﻘﺭﺍء ﻳﻭﻣﺋ�ﺫٍ‪َ ،‬ﻓ ِ�ﺭﻕ ﺃﺑ�ﻭ ٍ‬
‫ﺑﻛ�ﺭ ﻋﻠ�ﻰ ﺍﻟﻘ�ﺭﺁﻥ‬
‫ﻳﺿﻳﻊ‪ ،‬ﻓﻘﺎﻝ ﻟﻌﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﻭﻟﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪ :‬ﺍﻗﻌﺩﺍ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻣﺳﺟﺩ‪ ،‬ﻓﻣﻥ ﺟﺎءﻛﻣﺎ‬
‫َ‬ ‫ﺃﻥ‬
‫ﺑﺷﺎﻫﺩﻳﻥ ﻋﻠﻰ ﺷﻲء ﻣﻥ ﻛﺗﺎﺏ ﷲ ﻓﺎﻛﺗﺑﺎﻩ‪.‬‬
‫)‪(9‬‬

‫ﻭﻋﻥ ﺃﺑﻲ ﺍﻟﻌﺎﻟﻳ�ﺔ ﻋ�ﻥ ﺃ ُ َﺑ�ﻲﱢ ﺑ�ﻥ ﻛﻌ�ﺏ ﺃ ﱠﻧﻬ�ﻡ َﺟﻣﻌ�ﻭﺍ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﻣﺻ�ﺣ ٍ‬
‫ﻑ ﻓ�ﻲ ﺧﻼﻓ�ﺔ ﺃﺑ�ﻲ‬
‫)‪(10‬‬
‫ﺏ …‪.‬‬ ‫ﺑﻛﺭ‪ ،‬ﻓﻛﺎﻥ ﺭﺟﺎ ٌﻝ ﻳﻛﺗﺑﻭﻥ‪ ،‬ﻭﻳُﻣﻠﻲ ﻋﻠﻳﻬﻡ ﺃ ُ َﺑﻲﱡ ﺑﻥ ﻛﻌ ٍ‬ ‫ٍ‬
‫ﻭﺑﻬ��ﺫﻩ ﺍﻟﻣﺷ��ﺎﺭﻛﺔ ﺃﺧ��ﺫ ﻫ��ﺫﺍ ﺍﻟﺟﻣ��ﻊ ﺍﻟﺻ��ﻔﺔ ﺍﻹﺟْ ﻣﺎﻋﻳ��ﺔ‪ ،‬ﻓﻘ��ﺩ ﺍﺗﻔ��ﻕ ﻋﻠﻳ��ﻪ ﺍﻟﺻ��ﺣﺎﺑﺔ ‪،‬‬
‫ِ‬
‫ﻭﺗﻌﺎﻭﻧﻭﺍ ﻋﻠﻰ ﺇ ْﺗﻣﺎﻣﻪ ﻋﻠﻰ ﺃﻛﻣﻝ ﻭﺟﻪ‪.‬‬

‫)‪ (1‬ﺳﺑﻕ ﺗﺧﺭﻳﺟﻪ ﻗﺭﻳﺑًﺎ‪.‬‬

‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺑﺧ��ﺎﺭﻱ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﻧﺎﻗ��ﺏ ﺑ��ﺎﺏ ﻣﻧﺎﻗ��ﺏ ﺯﻳ��ﺩ ﺑ��ﻥ ﺛﺎﺑ��ﺕ ﺡ ‪ .3810‬ﺻ��ﺣﻳﺢ ﺍﻟﺑﺧ��ﺎﺭﻱ ﻣ��ﻊ ﻓ��ﺗﺢ ﺍﻟﺑ��ﺎﺭﻱ‬
‫)‪ ،(159/7‬ﻭﻓ��ﻲ ﻓﺿ��ﺎﺋﻝ ﺍﻟﻘ��ﺭﺁﻥ ﺑ��ﺎﺏ ﺍﻟﻘ��ﺭﺍء ﻣ��ﻥ ﺃﺻ��ﺣﺎﺏ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﺡ ‪ ،(663/8) 5004‬ﻭﻣﺳ��ﻠﻡ ﻓ��ﻲ ﻛﺗ��ﺎﺏ‬
‫ﻓﺿﺎﺋﻝ ﺍﻟﺻﺣﺎﺑﺔ ﺑﺎﺏ ﻓﺿﺎﺋﻝ ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ‪ .‬ﺍﻧﻅﺭ ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﻣﻊ ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪ (19/16‬ﺡ ‪.2465‬‬
‫)‪ (3‬ﻭﺍﻧﻅﺭ ﻓﻲ ﺫﻟﻙ ﺃﻳ ً‬
‫ﺿﺎ‪ :‬ﻣﻘﺩﻣﺔ ﻛﺗﺎﺏ ﺍﻟﻣﺑﺎﻧﻲ ﺹ ‪ ،25‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻭﻣﻧﺯﻟﺔ ﺍﻟﻘﺭﺍءﺍﺕ ﻣﻧﻬﺎ ﺹ ‪.271‬‬

‫‪94‬‬
 ‫)‪ (4‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.369‬‬
‫)‪ (5‬ﻓﻲ ﻣﺑﺣﺙ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﻭﻫﻭ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ‪.‬‬
‫)‪ (6‬ﺳﺑﻕ ﺗﺧﺭﻳﺟﻪ ﻗﺭﻳﺑًﺎ‪.‬‬
‫)‪ (7‬ﻣﻥ ﺍﻵﻳﺔ ‪ 17‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻘﻣﺭ‪ .‬ﻭﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(629/8‬‬
‫)‪ (8‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(250/1‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺹ ‪ ،12‬ﻗ�ﺎﻝ ﺍﻟﺣ�ﺎﻓﻅ ﺍﺑ�ﻥ‬
‫ﺣﺟﺭ‪ :‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻣﻊ ﺍﻧﻘﻁﺎﻋﻪ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(630/8‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺹ ‪ .15‬ﻭﻓ�ﻲ ﺑ�ﺎﺏ ﺧﺑ�ﺭ‬
‫ﻗﻭﻟﻪ ‪ { : ‬ﻟﻘﺩ ﺟﺎءﻛﻡ ﺭﺳﻭﻝ } ﺹ ‪،38‬ﻭﺭﻭﺍﻩ ﺍﺑﻥ ﺍﻟﺿﺭﻳﺱ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﻓﻳﻣﺎ ﻧﺯﻝ ﻣﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺑﻣﻛ�ﺔ‬
‫ﻭﻣﺎ ﻧﺯﻝ ﺑﺎﻟﻣﺩﻳﻧﺔ‬

‫‪95‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‬
‫ﻣﻧﻬﺞ ﻭﻣﺯﺍﻳﺎ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ‪ ‬ﻟﻠﻘﺭﺁﻥ‬
‫‪T‬‬ ‫‪7T‬‬

‫ْﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪:‬ﻣﻧﻬﺞ ﺃﺑﻲ ﺑﻛﺭ ‪ ‬ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬

‫‪4T‬‬ ‫‪4T‬‬

‫ْﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺯﺍﻳﺎ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪‬‬

‫‪4T‬‬ ‫‪4T‬‬

‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬ﻣﻨﻬﺞ أﺑﻲ ﺑﻜﺮ ﻓﻲ ﺟﻤﻊ اﻟﻘﺮآن‬

‫ﺑﺎﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻐﺎﻳ َﺔ ﺍﻟﻘﺻﻭﻯ‪ ،‬ﻓﻣﻊ ﺃ ﱠﻧﻬﻡ ﺷﺎﻫﺩﻭﺍ ﺗﻼﻭﺓ‬ ‫ﺑﻠﻎ ﺍﻫﺗﻣﺎﻡ ﺍﻟﺻﺣﺎﺑﺔ ‪ْ ‬‬
‫ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻋﺷﺭﻳﻥ ﺳ�ﻧﺔ‪ ،‬ﻭﻣ�ﻊ ﺃﻥ ﺍﻟﻘ�ﺭﺁﻥ ﻛ�ﺎﻥ ﺑﺎﻟﻔﻌ�ﻝ ﻣﻛﺗﻭﺑً�ﺎ ﻋﻠ�ﻰ ﻋﻬ�ﺩ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ‬
‫‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻣﻔﺭﱠ ًﻗﺎ‪ ،‬ﻭﻣﻊ ﺃﻥ ﺗﺯﻭﻳﺭ ﻣﺎ ﻟﻳﺱ ﻣﻧﻪ ﻛ�ﺎﻥ ﻣﺄﻣﻭ ًﻧ�ﺎ‪ ،‬ﻭﻣ�ﻊ ﺃﻥ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ‬
‫)ﺍﻟﺫﻱ ﻗﺎﻡ ﺑﺎﻟﺟﻣﻊ( ﻛﺎﻥ ﻫﻭ ﻭﻏﻳﺭﻩ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ َﻳﺣﻔﻅ�ﻭﻥ ﺍﻟﻘ�ﺭﺁﻥ ‪-‬ﻓﻘ�ﺩ ﺍ ﱠﺗﺑﻌُ�ﻭﺍ ﻓ�ﻲ ﺟﻣ�ﻊ‬
‫ﺑﻛﺭ ‪ ‬ﻣﻧﻬﺟً ﺎ ﺩﻗﻳ ًﻘﺎ ﺣﺭﻳﺻًﺎ‪ ،‬ﺃﻋﺎﻥ ﻋﻠﻰ ﻭﻗﺎﻳﺔ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﻥ ﻛ�ﻝ ﻣ�ﺎ‬
‫ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻋﻬﺩ ﺃﺑﻲ ٍ‬
‫َﻟﺣﻕ ﺍﻟﻧﺻﻭﺹ ﺍﻷﺧﺭﻯ ﻣﻥ ﻣﻅﻧﺔ ﺍﻟﻭﺿﻊ ﻭﺍﻻﻧﺗﺣﺎﻝ‪.‬‬
‫ﻭﻳُﻣﻛﻥ ﺗﻠﺧﻳﺹ ﺫﻟﻙ ﺍﻟﻣﻧﻬﺞ ﻓﻲ ﺍﻟﻧﻘﺎﻁ ﺍﻵﺗﻳﺔ‪:‬‬
‫‪ - 1‬ﺃﻥ ﻳﺄﺗﻲ ﻛ ﱡﻝ ﻣﻥ ﺗ َﻠ ﱠﻘﻰ ﺷﻳ ًﺋﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﻣﻥ َﺭﺳُﻭﻝ ِ‬
‫ﷲ ‪ ‬ﺑﻪ ﺇﻟﻰ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﻭﻣﻥ‬
‫ﻣﻌﻪ‪.‬‬
‫ﻭﻳﺩﻝ ﻟﺫﻟﻙ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻣﻥ ﻁﺭﻳﻕ ﻳﺣﻳﻰ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺑ�ﻥ ﺣﺎﻁ�ﺏ ﺃﻥ ﻋﻣ�ﺭ‬
‫ﷲ ‪ ‬ﺷ�ﻳ ًﺋﺎ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ ﻓﻠﻳﺄﺗﻧ�ﺎ‬
‫ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﻗﺎﻡ ﻓﻲ ﺍﻟﻧﺎﺱ ﻓﻘﺎﻝ‪ :‬ﻣﻥ ﻛﺎﻥ ﺗﻠﻘﻰ ﻣﻥ َﺭﺳُ�ﻭﻝ ِ‬
‫ﺑﻪ ﻭﻛﺎﻧﻭﺍ ﻛﺗﺑﻭﺍ ﺫﻟﻙ ﻓﻲ ﺍﻟﺻﺣﻑ ﻭﺍﻷﻟﻭﺍﺡ ﻭ ﺍﻟ ُﻌﺳُﺏ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﻘﺑﻝ ﻣ�ﻥ ﺃﺣ�ﺩ ﺷ�ﻳ ًﺋﺎ ﺣﺗ�ﻰ‬
‫)‪(1‬‬
‫ﻳﺷﻬﺩ ﺷﻬﻳﺩﺍﻥ‪.‬‬
‫ﺣﺩ ﺷﻲ ٌء ﺣﺗﻰ ﻳﺷﻬﺩ ﻋﻠﻳﻪ ﺷﻬﻳﺩﺍﻥ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻟ�ﻡ ﻳﻛ�ﻥ ﻳﻛﺗﻔ�ﻲ ِﺑﻣﺟ�ﺭﺩ‬
‫‪ - 2‬ﺃﻥ ﻻ ﻳُﻘﺑﻝ ﻣﻥ ﺃ ٍ‬
‫ﻭﺟﺩﺍﻥ ﺍﻟﺷﻲء ﻣﻛﺗﻭﺑًﺎ ﺣﺗﻰ ﻳﺷﻬﺩ ﻋﻠﻳﻪ ﺷﻬﻳﺩﺍﻥ‪.‬‬
‫ﺑﻛ�ﺭ ﻟﻌﻣ�ﺭ ﺑ�ﻥ ﺍﻟﺧﻁ�ﺎﺏ ﻭﻟﺯﻳ�ﺩ ﺍﺑ�ﻥ‬
‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺫﻟﻙ ﺃﺛﺭ ﻋﻣ�ﺭ ﺍﻟﺳ�ﺎﺑﻕ‪ ،‬ﻭﻛ�ﺫﻟﻙ ﻗ�ﻭﻝ ﺃﺑ�ﻲ ٍ‬
‫ﺛﺎﺑ���ﺕ‪ :‬ﺍﻗﻌ���ﺩﺍ ﻋﻠ���ﻰ ﺑ���ﺎﺏ ﺍﻟﻣﺳ���ﺟﺩ‪ ،‬ﻓﻣ���ﻥ ﺟﺎءﻛﻣ���ﺎ ﺑﺷ���ﺎﻫﺩﻳﻥ ﻋﻠ���ﻰ ﺷ���ﻲء ﻣ���ﻥ ﻛﺗ���ﺎﺏ ﷲ‬
‫)‪(2‬‬
‫ﻓﺎﻛﺗﺑﺎﻩ‪.‬‬

‫‪96‬‬
 ‫ﻭﻗﺩ ﺍﺧﺗﻠﻑ ﻓﻲ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻟﺷﻬﺎﺩﺓ ﻫﻧﺎ‪:‬‬
‫ﻓﻘﺎﻝ ﺍﻟﺳﺧﺎﻭﻱ‪ :‬ﺍﻟﻣﺭﺍﺩ ﺃ ﱠﻧﻬﻣﺎ ﻳﺷﻬﺩﺍﻥ ﻋﻠﻰ ﺃﻥﱠ ﺫﻟﻙ ﺍﻟﻣﻛﺗﻭﺏ ُﻛﺗِﺏ ﺑ�ﻳﻥ ﻳ�ﺩﻱ َﺭﺳُ�ﻭﻝ ِ‬
‫ﷲ‬ ‫)‪(3‬‬

‫‪ ،‬ﺃﻭ ﺍﻟﻣﺭﺍﺩ ﺃ ﱠﻧﻬﻣﺎ ﻳﺷﻬﺩﺍﻥ ﻋﻠﻰ ﺃﻥ ﺫﻟﻙ ﻣﻥ ﺍﻟﻭﺟﻭﻩ ﺍﻟﺗﻲ ﻧﺯﻝ ِﺑﻬﺎ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻥ ﺣﺟ�ﺭ‪ :‬ﻭﻛ�ﺄﻥ ْﺍﻟﻣ�ﺭﺍﺩ ﺑﺎﻟﺷ�ﺎﻫﺩﻳﻥ ﺍﻟﺣﻔ�ﻅ ﻭﺍﻟﻛﺗ�ﺎﺏ‪ (4).‬ﺛ�ﻡ ﺫﻛ�ﺭ ﺍﺣﺗﻣ�ﺎﻝ ﺍﻟ�ﻭﺟﻬﻳﻥ‬
‫ﺍﻷﻭﻟﻳﻥ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﺳ��ﻳﻭﻁﻲ‪ :‬ﺃﻭ ﺍﻟﻣ��ﺭﺍﺩ ﺃ ﱠﻧﻬﻣ��ﺎ ﻳﺷ��ﻬﺩﺍﻥ ﻋﻠ��ﻰ ﺃﻥ ﺫﻟ��ﻙ ِﻣ ﱠﻣ��ﺎ ُﻋ��ﺭﺽ ﻋﻠ��ﻰ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﻋ��ﺎﻡ‬
‫)‪(5‬‬
‫ﻭﻓﺎﺗﻪ‪.‬‬
‫ﻭﺍﻟﺫﻱ ﻳﻅﻬﺭ ‪-‬ﻭﷲ ﺃﻋﻠ�ﻡ‪ -‬ﺃﻥ ﺍﻟﻣ�ﺭﺍﺩ ﺍﻟﺷ�ﻬﺎﺩﺓ ﻋﻠ�ﻰ ﻛﺗﺎﺑﺗ�ﻪ ﺑ�ﻳﻥ ﻳ�ﺩﻱ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﺃﻧ�ﻪ ِﻣﻣﱠ�ﺎ‬
‫ً‬
‫ﺣﻔﻭﻅ�ﺎ ﻓ�ﻲ‬ ‫ﷲ ‪ ،‬ﺇﺫ ﺍﻟﻘﺭﺁﻥ ﻛ�ﺎﻥ َﻣ‬ ‫ﻋُﺭﺽ ﻋﻠﻰ ﺟﺑﺭﻳﻝ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺫﻱ ﺗﻭﻓﻲ ﻓﻳﻪ َﺭﺳُﻭﻝ ِ‬
‫ﺻﺩﻭﺭ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ،‬ﻓﻠﻭ ﺃﺭﺍﺩﻭﺍ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺣﻔﻅﻪ ﻟﻭﺟﺩﻭﺍ ﺍﻟﻌﺷﺭﺍﺕ‪.‬‬
‫‪ - 3‬ﺃﻥ ﻳﻛﺗﺏ ﻣﺎ ﻳﺅﺗﻰ ﺑﻪ ﻓﻲ ﺍﻟﺻﺣﻑ‪.‬‬
‫ﺕ ﺍﻟﺻﱡ�ﺣُﻑُ ﺍﻟﱠﺗِ�ﻲ ُﺟﻣ َ‬
‫ِ�ﻊ ﻓِﻳ َﻬ�ﺎ‬ ‫ﻭﻳﺩ ﱡﻝ ﻋﻠﻳﻪ ﻗﻭﻝ ﺯﻳ� ٍﺩ ﻓ�ﻲ ﺣ�ﺩﻳﺙ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﺳ�ﺎﺑﻕ‪َ :‬ﻭ َﻛﺎ َﻧ� ِ‬
‫ْﺍﻟﻘُﺭْ ﺁﻥُ ﻋِ ْﻧﺩَ ﺃَ ِﺑﻲ َﺑ ْﻛ ٍﺭ َﺣ ﱠﺗﻰ َﺗ َﻭ ﱠﻓ�ﺎﻩُ ﷲُ‪ُ ،‬ﺛ� ﱠﻡ ﻋِ ْﻧ�ﺩَ ُﻋ َﻣ َ�ﺭ َﺣ ﱠﺗ�ﻰ َﺗ َﻭ ﱠﻓ�ﺎﻩُ ﷲُ‪ُ ،‬ﺛ� ﱠﻡ ﻋِ ْﻧ� َﺩ َﺣ ْﻔ َ‬
‫ﺻ� َﺔ ِﺑ ْﻧ� ِ‬
‫ﺕ‬
‫)‪(6‬‬
‫ُﻋ َﻣ َﺭ‪.‬‬
‫ﻣﻭﻁﺄ ﺍﺑﻥ ﻭﻫﺏ ﻋﻥ ﺍﺑﻥ ﻋﻣﺭ ﻗﺎﻝ‪ :‬ﺟﻣﻊ ﺃﺑﻭ ﺑﻛﺭ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻗﺭﺍﻁﻳﺱ‪.‬‬ ‫ﱠ‬ ‫ﻭﻣﺎ ﻓﻲ‬
‫ﻭﻓﻲ ﻣﻐﺎﺯﻱ ﻣﻭﺳﻰ ﺑﻥ ﻋﻘﺑﺔ ﻋﻥ ﺍﻟﺯﻫﺭﻱ ﻗﺎﻝ‪َ :‬ﻟﻣّﺎ ﺃﺻﻳﺏ ﺍﻟﻣﺳ�ﻠﻣﻭﻥ ﺑﺎﻟﻳﻣﺎﻣ�ﺔ ﻓ�ﺯﻉ ﺃﺑ�ﻭ‬
‫ﺑﻛﺭ‪ ،‬ﻭﺧﺎﻑ ﺃﻥ ﻳﺫﻫﺏ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﻁﺎﺋﻔﺔ‪ ،‬ﻓﺄﻗﺑﻝ ﺍﻟﻧﺎﺱُ ﺑﻣﺎ ﻛﺎﻥ ﻣﻌﻬﻡ ﻭﻋﻧﺩﻫﻡ‪ ،‬ﺣﺗﻰ ُﺟﻣِﻊ‬
‫)‪(7‬‬
‫ﻋﻠﻰ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ﻓﻲ ﺍﻟﻭﺭﻕ‪ ،‬ﻓﻛﺎﻥ ﺃﺑﻭ ﺑﻛﺭ ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﺻﺣﻑ‪.‬‬
‫‪ - 4‬ﺃﻥ ﻻ ﻳُﻘﺑﻝ ِﻣﻣﱠﺎ ﻳُﺅﺗﻰ ﺑﻪ ﺇﻻ ﻣﺎ ﺗﺣﻘﻕ ﻓﻳﻪ ﺍﻟﺷﺭﻭﻁ ﺍﻵﺗﻳﺔ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﻳﻛﻭﻥ ﻣﻛﺗﻭﺑًﺎ ﺑﻳﻥ ﻳﺩﻱ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻻ ﻣﻥ ﻣُﺟﺭﺩ ﺍﻟﺣﻔﻅ‪ ،‬ﻣ�ﻊ ﺍﻟﻣﺑﺎﻟﻐ�ﺔ ﻓ�ﻲ ﺍﻻﺳ�ﺗﻅﻬﺎﺭ‬
‫ﻭﺍﻟﻭﻗﻭﻑ ﻋﻧﺩ ﻫﺫﺍ ﺍﻟﺷﺭﻁ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﺷﺎﻣﺔ‪ (8):‬ﻭﻛﺎﻥ ﻏﺭﺿﻬﻡ ﺃﻻ ﻳُﻛﺗ�ﺏ ﺇﻻ ﻣ�ﻥ ﻋ�ﻳﻥ ﻣ�ﺎ ُﻛﺗ�ﺏ ﺑ�ﻳﻥ ﻳ�ﺩﻱ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻻ‬
‫)‪(9‬‬
‫ﻣﻥ ﻣﺟﺭﺩ ﺍﻟﺣﻔﻅ‪.‬‬
‫ﺏ‪ -‬ﺃﻥ ﻳﻛﻭﻥ ﻣﻣﺎ ﺛﺑﺕ ﻋﺭﺿﻪ ﻋﻠﻰ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻋﺎﻡ ﻭﻓﺎﺗﻪ‪ ،‬ﺃﻱ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﻭﺫﻟ��ﻙ ﺃﻥ ﻣ��ﺎ ﻟ��ﻡ ﻳﺛﺑ��ﺕ ﻋﺭﺿ��ﻪ ﻓ��ﻲ ﺍﻟﻌﺭﺿ��ﺔ ﺍﻷﺧﻳ��ﺭﺓ ﻟ��ﻡ ﺗﺛﺑ��ﺕ ﻗﺭﺁﻧﻳﺗ��ﻪ‪ ،‬ﻭﻗ��ﺩ ﻣ��ﺭﱠ ﻗﺭﻳ ًﺑ��ﺎ‬

‫‪97‬‬
 ‫ﺍﺣﺗﻣﺎﻝ ﻛﻭﻥ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺃﻥ ﺍﻟﻣﻛﺗﻭﺏ ﻛﺎﻥ ِﻣﻣﱠﺎ ﻋﺭﺽ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﻭﻋﻥ ﻣﺣﻣﺩ ﺑﻥ ﺳﻳﺭﻳﻥ ﻋﻥ َﻛﺛِﻳﺭ ﺑﻥ ﺃﻓ َﻠ َﺢ ﻗﺎﻝ‪َ :‬ﻟﻣﱠﺎ ﺃﺭﺍﺩ ﻋﺛﻣﺎﻥ ﺃﻥ ﻳﻛﺗﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺟﻣﻊ‬
‫ﻟ��ﻪ ﺍﺛﻧ��ﻲ ﻋﺷ��ﺭ ﺭﺟ�ﻼً ﻣ��ﻥ ﻗ��ﺭﻳﺵ ﻭﺍﻷﻧﺻ��ﺎﺭ‪ ،‬ﻓ��ﻳﻬﻡ ﺃ ُ َﺑ��ﻲﱡ ﺑ��ﻥ ﻛﻌ� ٍ‬
‫ﺏ ﻭﺯﻳ��ﺩ ﺑ��ﻥ ﺛﺎﺑ��ﺕ‪ ،‬ﻗ��ﺎﻝ‪:‬‬
‫ﻓﺑﻌﺛﻭﺍ ﺇﻟﻰ ﺍﻟﺭﱠ ﺑ َﻌ ِﺔ ﺍﻟﺗﻲ ﻓﻲ ﺑﻳﺕ ُﻋ َﻣ َﺭ‪ ،‬ﻓ ِﺟ�ﻲء ِﺑﻬ�ﺎ‪ ،‬ﻗ�ﺎﻝ‪ :‬ﻭﻛ�ﺎﻥ ﻋﺛﻣ�ﺎﻥُ ﻳﺗﻌﺎﻫ�ﺩﻫﻡ‪ ،‬ﻓﻛ�ﺎﻧﻭﺍ‬
‫ﺇﺫﺍ ﺗ��ﺩﺍﺭءﻭﺍ ﻓ��ﻲ ﺷ��ﻲء ﱠ‬
‫ﺃﺧ��ﺭﻭﻩ‪ ،‬ﻗ��ﺎﻝ ﻣﺣﻣ��ﺩ‪ :‬ﻓﻘﻠ��ﺕ ﻟ َﻛﺛِﻳ� ٍ�ﺭ ‪-‬ﻭﻛ��ﺎﻥ ﻓ��ﻳﻬﻡ ﻓ��ﻳﻣﻥ ﻳﻛﺗ��ﺏ‪ :‬ﻫ��ﻝ‬
‫ﺗ��ﺩﺭﻭﻥ ﻟ��ﻡ ﻛ��ﺎﻧﻭﺍ ﻳ َُﺅ ﱢﺧﺭﻭﻧ��ﻪ؟ ﻗ��ﺎﻝ‪ :‬ﻻ‪ ،‬ﻗ��ﺎﻝ ﻣﺣﻣ��ﺩ‪ :‬ﻓﻅﻧﻧ��ﺕ ﺃ ﱠﻧﻬ��ﻡ ﺇ ﱠﻧﻣ��ﺎ ﻛ��ﺎﻧﻭﺍ ﻳ َُﺅ ﱢﺧﺭﻭﻧ��ﻪ‬
‫)‪(10‬‬
‫ﻟﻳﻧﻅﺭﻭﺍ ﺃﺣﺩﺛﻬﻡ ﻋﻬ ًﺩﺍ ﺑﺎﻟﻌﺭﺿﺔ ﺍﻵﺧﺭﺓ‪ ،‬ﻓﻳﻛﺗﺑﻭ َﻧﻬﺎ ﻋﻠﻰ ﻗﻭﻟﻪ‪.‬‬
‫‪ - 5‬ﺃﻥ ﺗﻛﺗﺏ ﺍﻵﻳﺎﺕ ﻓﻲ ﺳﻭﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺗﺭﺗﻳﺏ ﻭﺍﻟﺿﺑﻁ ﺍﻟﻠﺫﻳﻥ ﺗﻠﻘﺎﻫﻣ�ﺎ ﺍﻟﻣﺳ�ﻠﻣﻭﻥ ﻋ�ﻥ‬
‫ﺍﻟ ﱠﻧ ِﺑﻲّ ‪.‬‬ ‫)‪(11‬‬

‫ﻭﻗﺩ ﺍﻟ ُﺗﺯﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﺟﻣﻊ ﻛﻝ ﺍﻟﺿ�ﻭﺍﺑﻁ ﺍﻟﺳ�ﺎﺑﻘﺔ ﺑﺩﻗ�ﺔ ﺻ�ﺎﺭﻣﺔ‪ ،‬ﺣﺗ�ﻰ ﺇﻧ�ﻪ ﺭﻭﻱ ﺃَﻥﱠ ﻋﻣ�ﺭ‬
‫ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﺃﺗﻰ ﺑﺂﻳﺔ ﺍﻟﺭﺟﻡ‪ ،‬ﻓﻠﻡ ُﺗ ْﻘﺑﻝ ﻣﻧﻪ؛ ﻷﻧﻪ ﻛﺎﻥ ﻭﺣﺩﻩ‪.‬‬
‫ﻓﻘﺩ ﺃﺧﺭﺝ ﺍﺑﻥ ﺃﺷﺗﺔ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻋﻥ ﺍﻟﻠﻳﺙ ﺑﻥ ﺳﻌﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻭﱠ ﻝ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫ﺃﺑﻭ ﺑﻛﺭ‪ ،‬ﻭﻛﺗﺑﻪ ﺯﻳ ٌﺩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻧﺎﺱ ﻳ�ﺄﺗﻭﻥ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ‪ ،‬ﻓﻛ�ﺎﻥ ﻻ ﻳﻛﺗ�ﺏ ﺁﻳ�ﺔ ﺇﻻ ﺑﺷ�ﺎﻫﺩﻱ‬
‫ﻋ��ﺩﻝ‪ ،‬ﻭﺇﻥ ﺁﺧ��ﺭ ﺳ��ﻭﺭﺓ ﺑ��ﺭﺍءﺓ ﻟ��ﻡ ﺗﻭﺟ��ﺩ ﺇﻻ ﻣ��ﻊ ﺧﺯﻳْﻣ �ﺔ ﺑ��ﻥ ﺛﺎﺑ��ﺕ‪ ،‬ﻓﻘ��ﺎﻝ‪ :‬ﺍﻛﺗﺑﻭﻫ��ﺎ؛ ﻓ��ﺈﻥ‬
‫َﺭ ُﺳ��ﻭﻝ ِ‬
‫ﷲ ‪ ‬ﺟﻌ��ﻝ ﺷ��ﻬﺎﺩﺗﻪ ﺑﺷ��ﻬﺎﺩﺓ ﺭﺟﻠ��ﻳﻥ‪ ،‬ﻓﻛﺗ��ﺏ‪ .‬ﻭﺇﻥ ﻋﻣ��ﺭ ﺃﺗ��ﻰ ﺑﺂﻳ��ﺔ ﺍﻟ��ﺭﺟﻡ‪ ،‬ﻓﻠ��ﻡ‬
‫)‪(12‬‬
‫ﻳﻛﺗﺑﻬﺎ؛ ﻷﻧﻪ ﻛﺎﻥ ﻭﺣﺩﻩ‪.‬‬
‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬ﻣﺰاﻳﺎ ﺟﻤﻊ اﻟﻘﺮآن ﻓﻲ ﻋﻬﺪ أﺑﻲ ﺑﻜﺮ ‪‬‬
‫ﻛﺎﻥ ﻟِﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪ ‬ﻣﻧﺯﻟﺔ ﻋﻅﻳﻣﺔ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻓﻠﻡ َﻳﺣﺻﻝ ﺧﻼﻑ‬
‫ﻋﻠﻰ ﺷﻲء ِﻣﻣﱠﺎ ﻓﻳﻪ‪ ،‬ﻭﺍﻣﺗﺎﺯ ِﺑﻣﺯﺍﻳﺎ ﻋﺩﻳﺩﺓ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫)‪(13‬‬

‫‪ .1‬ﺃﻧﻪ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﱢ‬

‫ﺃﺩﻕ ﻭﺟ�ﻭﻩ ﺍﻟﺑﺣ�ﺙ ﻭﺍﻟﺗﺣ�ﺭﻱ‪ ،‬ﻭﺃﺳ�ﻠﻡ ﺃﺻ�ﻭﻝ ﺍﻟﺗﺛﺑ�ﺕ‬
‫ﺍﻟﻌﻠﻣﻲ‪ ،‬ﻛﻣﺎ ﻣﺭﱠ ﺑﻧﺎ ﻓﻲ ﻣﻧﻬﺞ ﺃﺑﻲ ﺑﻛﺭ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫‪ .2‬ﺣﺻﻭﻝ ﺇﺟﻣﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﻗﺑﻭﻟﻪ‪ ،‬ﻭﺭﺿﻰ ﺟﻣﻳﻊ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﻪ‪.‬‬
‫‪ .3‬ﺑﻠﻭﻍ ﻣﺎ ُﺟﻣِﻊ ﻓﻲ ﻫ�ﺫﺍ ﺍﻟﺟﻣ�ﻊ ﺣ� ّﺩ ﺍﻟﺗ�ﻭﺍﺗﺭ‪ ،‬ﺇﺫ ﺣﺿ�ﺭﻩ ﻭﺷ�ﻬﺩ ﻋﻠﻳ�ﻪ ﻣ�ﺎ ﻳﺯﻳ�ﺩ‬
‫ﻋﻠﻰ ﻋﺩﺩ ﺍﻟﺗﻭﺍﺗﺭ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪.‬‬
‫‪ .4‬ﺃﻧ��ﻪ ﺍﻗﺗﺻ��ﺭ ﻓ��ﻲ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﻋﻠ��ﻰ ﻣ��ﺎ ﺛﺑ��ﺕ ﻗﺭﺁﻧﻳﺗ��ﻪ ﻣ��ﻥ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ‪،‬‬

‫‪98‬‬
‫ﺑﺛﺑﻭﺕ ﻋﺭﺿﻪ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻓﻛﺎﻥ ﺷ�ﺎﻣﻼً ﻟﻣ�ﺎ ﺑﻘ�ﻲ ﻣ�ﻥ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ‪،‬‬
‫ﻭﻟﻡ ﻳﻛﻥ ﻓﻳﻪ ﺷﻲء ِﻣﻣﱠﺎ ُﻧﺳِ َﺧﺕ ﺗﻼﻭﺗﻪ‪.‬‬
‫‪ .5‬ﺃﻧﻪ ﻛﺎﻥ ﻣﺭﺗﺏ ﺍﻵﻳﺎﺕ ﺩﻭﻥ ﺍﻟﺳﻭﺭ‪.‬‬
‫ﻭﻟﻘﺩ ﺣﻅﻲ ﻫﺫﺍ ﺍﻟﺟﻣﻊ ﺍﻟﻣﺑﺎﺭﻙ ﺑﺭﺿﻰ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻭﺣﺻ�ﻝ ﻋﻠﻳ�ﻪ ﺇﺟﻣ�ﺎﻉ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪، ‬‬
‫ﻭﻟﻘﻲ ﻣﻧﻬﻡ ﺍﻟﻌﻧﺎﻳﺔ ﺍﻟﻔﺎﺋﻘﺔ‪.‬‬
‫ﻓﻘﺩ ﺣﻔﻅﺕ ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ﺟُﻣﻊ ﻓﻳﻬﺎ ﺍﻟﻘﺭﺁﻥ ﻋﻧﺩ ﺃﺑﻲ ﺑﻛﺭ ‪ ‬ﺣﺗﻰ ﻭﻓﺎﺗﻪ‪ ،‬ﺛﻡ ﺍﻧﺗﻘﻠ�ﺕ ﺇﻟ�ﻰ‬
‫ﷲ ‪ ،‬ﻓﻁﻠﺑﻬ�ﺎ‬ ‫ﻋﻣﺭ ‪ ‬ﺣﺗﻰ ُﺗﻭُ ﱢﻓﻲ‪ ،‬ﺛ�ﻡ ﻛﺎﻧ�ﺕ ﺑﻌ�ﺩ ﺫﻟ�ﻙ ﻋﻧ�ﺩ ﺍﺑﻧﺗ�ﻪ ﺣﻔﺻ�ﺔ ﺯﻭﺝ َﺭﺳُ�ﻭﻝ ِ‬
‫ﻣﻧﻬﺎ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ‪ ،‬ﻓﻧﺳﺦ ﻣﻧﻬﺎ ﺍﻟﻣﺻﺎﺣﻑ ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ ﺛﻡ ﺃﺭﺟﻌﻬ�ﺎ ﺇﻟﻳﻬ�ﺎ‪ ،‬ﻓﻛﺎﻧ�ﺕ‬
‫ﺍﻟﺻﺣﻑ ﺍﻟﻣﺟﻣﻭﻋﺔ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪ ‬ﻫﻲ ﺍﻷﺳﺎﺱ ﻟﻧﺳﺦ ﺍﻟﻣﺻﺎﺣﻑ ﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ‬
‫‪ ،‬ﻭﻫﺫﺍ ِﻣﻣﱠﺎ ﻳﺩﻝ ﻋﻠﻰ ﻣﻛﺎﻧﺔ ﻫﺫﺍ ﺍﻟﺟﻣﻊ ﻋﻧﺩ ﺍﻟﺻﺣﺎﺑﺔ ‪.‬‬
‫ﺻﺣُﻑُ ﺍﻟﱠﺗِﻲ ُﺟﻣ َِﻊ ﻓِﻳ َﻬﺎ ْﺍﻟﻘُﺭْ ﺁﻥُ ﻋِ ْﻧﺩَ ﺃَ ِﺑ�ﻲ َﺑ ْﻛ ٍ�ﺭ َﺣ ﱠﺗ�ﻰ َﺗ َﻭ ﱠﻓ�ﺎﻩُ‬ ‫ﺕ ﺍﻟ ﱡ‬ ‫ﻗﺎﻝ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ‪َ :‬ﻭ َﻛﺎ َﻧ ِ‬
‫ﺕ ُﻋ َﻣ َﺭ‪.‬‬ ‫ﷲُ‪ُ ،‬ﺛ ﱠﻡ ﻋِ ْﻧﺩَ ُﻋ َﻣ َﺭ َﺣ ﱠﺗﻰ َﺗ َﻭ ﱠﻓﺎﻩُ ﷲُ‪ُ ،‬ﺛ ﱠﻡ ﻋِ ْﻧ َﺩ َﺣ ْﻔ َ‬
‫ﺻ َﺔ ِﺑ ْﻧ ِ‬
‫)‪(6‬‬

‫ﺍﻟﻧ��ﺎﺱ ﺃﺟ��ﺭً ﺍ ﻓ��ﻲ ﺟﻣ��ﻊ‬

‫ِ‬ ‫ﻛ��ﺎﻥ ﺃﻋﻅ�� َﻡ‬
‫َ‬ ‫ﺑﻛ��ﺭ؛‬
‫ﷲ ﻋﻠ��ﻰ ﺃﺑ��ﻲ ٍ‬ ‫ﻭﻋ��ﻥ ﻋﻠِ��ﻲﱟ ‪ ‬ﻗ��ﺎﻝ‪ :‬ﺭﺣﻣ�� ُﺔ ِ‬
‫ﺍﻟﻣﺻﺎﺣﻑِ ‪ ،‬ﻭﻫﻭ ﱠﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﺑﻳﻥ ﺍﻟﻠﱠ ْﻭ َﺣﻳ ِ‬
‫ْﻥ‪.‬‬
‫)‪(14‬‬

‫ﺑﻛﺭ ﻣﻥ ﺫﻟﻙ ﺟﺯﻡ ﺑﺄﻧﻪ ﻳﻌﺩ ﻓﻲ ﻓﺿ�ﺎﺋﻠﻪ‪،‬‬

‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﺇﺫﺍ ﺗﺄﻣﱠﻝ ﺍﻟﻣﻧﺻﻑ ﻣﺎ ﻓﻌﻠﻪ ﺃﺑﻭ ٍ‬
‫ً‬
‫ﺣﺳ�ﻧﺔ ﻓﻠ�ﻪ ﺃﺟﺭﻫ�ﺎ ﻭﺃﺟ�ﺭ ﻣ�ﻥ ﻋﻣ�ﻝ‬ ‫ﻭﻳُﻧﻭﱢ ﻩ ﺑﻌﻅ�ﻳﻡ ﻣﻧﻘﺑﺗ�ﻪ؛ ﻟﺛﺑ�ﻭﺕ ﻗﻭﻟ�ﻪ ‪ :‬ﻣ�ﻥ ﺳ�ﻥﱠ ﺳ�ﻧﺔ‬
‫)‪(15‬‬
‫ِﺑﻬﺎ‪.‬‬
‫)‪(16‬‬
‫ﺛﻡ ﻗﺎﻝ‪ :‬ﻓﻣﺎ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺃ ٌ‬
‫ﺣﺩ ﺑﻌﺩﻩ ﺇﻻ ﻭﻛﺎﻥ ﻟﻪ ﻣﺛﻝ ﺃﺟﺭﻩ ﺇﻟﻰ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ‪.‬‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﺹ ‪.17‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺹ ‪ ،12‬ﻗ�ﺎﻝ ﺍﻟﺣ�ﺎﻓﻅ ﺍﺑ�ﻥ‬
‫ﺣﺟﺭ‪ :‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻣﻊ ﺍﻧﻘﻁﺎﻋﻪ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(630/8‬‬
‫)‪ (3‬ﻫﻭ ﺍﻟﺷﻳﺦ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﺷﻳﺦ ﺍﻟﻘﺭﺍء ﻭﺍﻷﺩﺑﺎء‪ ،‬ﻋﻠﻡ ﺍﻟﺩﻳﻥ ﺃﺑﻭ ﺍﻟﺣﺳﻥ ﻋﻠﻲ ﺑﻥ ﻣﺣﻣﺩ‪ ،‬ﺃﻗﺭﺃ ﺍﻟﻧﺎﺱ ﺩﻫﺭً ﺍ‪ ،‬ﻭﻛ�ﺎﻥ‬
‫ﺇﻣﺎﻣًﺎ ﻓﻲ ﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﺑﺻﻳﺭً ﺍ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻋﺎﻟﻣًﺎ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﻭﻋﻠﻠﻬﺎ‪ ،‬ﻣﺟﻭ ًﺩﺍ ﻟﻬﺎ‪ ،‬ﺑﺎﺭﻋًﺎ ﻓﻲ ﺍﻟﺗﻔﺳﻳﺭ‪ ،‬ﻭﻛ�ﺎﻥ ﻣ�ﻊ ﺳ�ﻌﺔ ﻋﻠﻭﻣ�ﻪ‬
‫ﻭﻓﺿﺎﺋﻠﻪ ﺩﻳ ًﻧﺎ ﺣﺳﻥ ﺍﻷﺧﻼﻕ ﻣﺣﺑﺑًﺎ ﺇﻟﻰ ﺍﻟﻧﺎﺱ‪ ،‬ﻭﺍﻓﺭ ﺍﻟﺣﺭﻣﺔ‪ ،‬ﻟﻳﺱ ﻟﻪ ﺷﻐﻝ ﺇﻻ ﺍﻟﻌﻠﻡ ﻭﻧﺷ�ﺭﻩ‪ .‬ﺗ�ﻭﻓﻲ ﺳ�ﻧﺔ ‪643‬ﻫ�ـ‪.‬‬
‫ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪ ،(122/23‬ﻭﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪ ،(222/5‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺯﺭﻛﻠﻲ )‪.(332/4‬‬
‫)‪ (4‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(630/8‬‬
‫‪99‬‬
 ‫)‪ (5‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(167/1‬ﻭﺍﻧﻅﺭ ﺃﻳﺿًﺎ ﻧﻔﺱ ﺍﻟﻣﺭﺟﻊ )‪.(142/1‬‬
‫)‪ (6‬ﺳﺑﻕ ﺗﺧﺭﻳﺟﻪ ﻗﺭﻳﺑًﺎ‪.‬‬
‫)‪ (7‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(169/1‬ﻭﺫﻛﺭ ﻫﺫﻳﻥ ﺍﻷﺛﺭﻳﻥ ﺍﺑﻥ ﺣﺟ�ﺭ ﻓ�ﻲ ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ )‪ ،(631/8‬ﻭﺃﺷ�ﺎﺭ‬
‫ﺇﻟﻰ ﺃﻧﻬﻣﺎ ﺃﺻﺢ ﻣﺎ ﻧﻘﻝ ﻓﻳﻣﺎ ﺟﻣﻊ ﻓﻳﻪ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ ‪. ‬‬
‫)‪ (8‬ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺑ�ﻥ ﺇﺳ�ﻣﺎﻋﻳﻝ ﺍﻟﻣﻘﺩﺳ�ﻲ ﺍﻟﺩﻣﺷ�ﻘﻲ‪ ،‬ﺃﺑ�ﻭ ﺍﻟﻘﺎﺳ�ﻡ ﺷ�ﻬﺎﺏ ﺍﻟ�ﺩﻳﻥ‪ ،‬ﺍﻟﻣ�ﺅﺭﺥ ﺍﻟﻣﺣ�ﺩﺙ‪ ،‬ﻭﻟ�ﻲ ﻣﺷ�ﻳﺧﺔ ﺩﺍﺭ‬
‫ﺍﻟﺣﺩﻳﺙ ﺍﻷﺷﺭﻓﻳﺔ‪ ،‬ﻟﻪ ﺗﺻﺎﻧﻳﻑ ﻏﺯﻳﺭﺓ‪ ،‬ﻭﻗﺩ ﻭﻗﻔﻬﺎ ﺟﻣﻳﻌًﺎ‪ .‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪665‬ﻫـ‪ .‬ﺍﻷﻋﻼﻡ ﻟﻠﺯﺭﻛﻠﻲ )‪.(299/3‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(167/1‬ﻭﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(630/8‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺭﺣﻣﺔ ﷲ ﻋﻠﻳﻪ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.33‬‬
‫)‪ (11‬ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(634/8‬‬
‫)‪ (12‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(168-167/1‬‬
‫)‪ (13‬ﻭﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(253/1‬‬
‫)‪ (14‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ .‬ﺹ ‪.12-11‬‬
‫)‪ (15‬ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻋ�ﻥ ﺟﺭﻳ�ﺭ ﺑ�ﻥ ﻋﺑ�ﺩ ﷲ‪ :‬ﺑ�ﺎﺏ ﺍﻟﻌﻠ�ﻡ‪ ،‬ﺑ�ﺎﺏ ﻣ�ﻥ ﺳ�ﻥ ﺳ�ﻧﺔ ﺣﺳ�ﻧﺔ‪ .‬ﺻ�ﺣﻳﺢ ﻣﺳ�ﻠﻡ ﻣ�ﻊ ﺷ�ﺭﺡ ﺍﻟﻧ�ﻭﻭﻱ‬
‫)‪.(226-225/16‬‬
‫)‪ (16‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(628/8‬‬

‫‪100‬‬
 ‫ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻟﺙ‬
‫ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ﺭﺿﻲ ﷲ ﻋﻧﻪ‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﺑﺎﺏ ﺍﻟﺑﺎﻋﺛﺔ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﻓ�ﻲ ﻋﻬ�ﺩ ﻋﺛﻣ�ﺎﻥ ﺭﺿ�ﻲ ﷲ‬
‫ﻋﻧﻪ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﻥ ﻗﺎﻡ ﺑﺎﻟﺟﻣﻊ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ﺭﺿﻲ ﷲ ﻋﻧﻪ‬ ‫‪4T‬‬

‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‪ :‬ﻣﻧﻬﺞ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ﻭﻣﺯﺍﻳﺎﻩ‬

‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ‪ :‬ﺩﻓﻊ ﺍﻻﻋﺗﺭﺍﺽ ﻋﻠﻰ ﻋﺛﻣﺎﻥ ﻓﻲ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻭﺭﺩ ﺍﻟﺷ�ﺑﻬﺎﺕ ﺍﻟﻣﺛ�ﺎﺭﺓ‬
‫ﺣﻭﻝ ﻫﺫﺍ ﺍﻟﺟﻣﻊ‬

‫‪101‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‬
‫ﺍﻷﺳﺑﺎﺏ ﺍﻟﺑﺎﻋﺛﺔ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪‬‬
‫‪ - 1‬ﺍﺗﺳﺎﻉ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﺗﻔﺭﻕ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻳﻬﺎ‬
‫‪ - 2‬ﻏﺯﻭ ﺃﺭﻣﻳﻧﻳﺔ ﻭﺃﺫﺭﺑﻳﺟﺎﻥ‬

‫ﺑﻛ�ﺭ ﺍﻟﺻ�ﺩﻳﻕ ‪ ،‬ﻭﺍﻣﺗ� ّﺩﺕ ﺧﻼﻓﺗ�ﻪ ﻋﺷ�ﺭ‬ ‫َﺗ َﻭﻟﱠﻰ ﻋﻣ ُﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﺍﻟﺧﻼﻓﺔ ﺑﻌﺩ ﻭﻓﺎﺓ ﺃﺑﻲ ٍ‬
‫ﺳﻧﻳﻥ‪ ،‬ﺍﺗﺳﻌﺕ ﻓﻳﻬﺎ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻭﺩﺍﻥ ﺍﻟﺷﺭﻕ ﻭﺍﻟﻐﺭﺏ ﻟﺣﻛﻣﻬ�ﻡ‪ ،‬ﻭ َﻟﻣّ�ﺎ ُ‬
‫ﻁﻌِ�ﻥ ﻋﻣ�ﺭ ﺑ�ﻥ‬
‫ﺍﻟﺧﻁ��ﺎﺏ ‪ ‬ﺳ��ﻧﺔ ﺛ��ﻼﺙ ﻭﻋﺷ��ﺭﻳﻥ ﻣ��ﻥ ﺍﻟﻬﺟ��ﺭﺓ ﺍﻟﻧﺑﻭﻳ��ﺔ‪ ،‬ﻭﺃﻳﻘ��ﻥ ﺑ��ﺩﻧﻭ ﺍﻷﺟ��ﻝ‪ ،‬ﺟﻌ��ﻝ ﺃﻣ��ﺭ‬
‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﺷﻭﺭﻯ ﺑﻳﻥ ﺳﺗ ٍﺔ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻫ�ﻡ‪ :‬ﻋﺛﻣ�ﺎﻥ ﺑ�ﻥ ﻋﻔ�ﺎﻥ‪ ،‬ﻭﻋﻠ�ﻲ ﺑ�ﻥ ﺃﺑ�ﻲ ﻁﺎﻟ�ﺏ‪،‬‬
‫ﻭﻁﻠﺣ��ﺔ ﺑ��ﻥ ﻋﺑﻳ��ﺩ ﷲ‪ ،‬ﻭﺍﻟﺯﺑﻳ��ﺭ ﺑ��ﻥ ﺍﻟﻌ��ﻭﺍﻡ‪ ،‬ﻭﻋﺑ��ﺩ ﺍﻟ��ﺭﺣﻣﻥ ﺑ��ﻥ ﻋ��ﻭﻑ‪ ،‬ﻭﺳ��ﻌﺩ ﺑ��ﻥ ﺃﺑ��ﻲ‬
‫ﻭ ّﻗﺎﺹ‪ ،‬ﻭﺍﻧﺗﻬﻰ ﺃﻣﺭ ﺍﻟﺷﻭﺭﻯ ﺑﻳﻥ ﻫﺅﻻء ﺍﻟﺳﺗﺔ ﺇﻟﻰ ﺍﺧﺗﻳﺎﺭ ﻋﺛﻣﺎﻥ ‪ ،‬ﻓ َﺗ َﻭﻟﱠﻰ ﻋﺛﻣﺎﻥ ﺑ�ﻥ‬
‫ﻋﻔ��ﺎﻥ ‪ ‬ﺧﻼﻓ��ﺔ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ ﻓ��ﻲ ﺍﻷﻳ��ﺎﻡ ﺍﻷﺧﻳ��ﺭﺓ ﻣ��ﻥ ﺳ��ﻧﺔ ﺛ��ﻼ ٍ‬
‫ﺙ ﻭﻋﺷ��ﺭﻳﻥ ﻣ��ﻥ ﺍﻟﻬﺟ��ﺭﺓ‬
‫)‪(1‬‬
‫ﺍﻟﻧﺑﻭﻳﺔ‬
‫ﻧﺳ�ﺦ‬ ‫ٌ‬
‫ﺣﺩﺍﺙ ﺃ ّﺩﺕ ﺇﻟﻰ ﺍﻟﺗﻔﻛﻳﺭ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻣﺭﺓ ﺛﺎﻧﻳﺔ‪ ،‬ﻭﺇﺭﺳﺎﻝ‬‫ﻭﺣﺩﺛﺕ ﻓﻲ ﺯﻣﻧﻪ ‪ ‬ﺃ‬
‫ٍ‬
‫ﻣﻧﻪ ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻭﻛﺎﻧﺕ ﺃﻫﻡ ﺃﺳﺑﺎﺏ ﻫﺫﺍ ﺍﻟﺟﻣﻊ‪:‬‬
‫‪ - 1‬اﺗﺴﺎع ﺑﻼد اﻟﻤﺴﻠﻤﻴﻦ وﺗﻔﺮق اﻟﺼﺤﺎﺑﺔ ﻓﻴﻬﺎ‬
‫ﻛﺎﻧﺕ ﺭﻗﻌﺔ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻗﺩ ﺍﺗﺳﻌﺕ ﻓﻲ ﺃﻳﺎﻡ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁ�ﺎﺏ ‪ ،‬ﺣﺗ�ﻰ ﻭﺻ�ﻠﺕ ﺇﻟ�ﻰ‬
‫ﺑﻼﺩ ﻣﺎ ﻭﺭﺍء ﺍﻟﻧﻬﺭ ﺷﺭ ًﻗﺎ‪ ،‬ﻭﺇﻟﻰ ﻁﺭﺍ ُﺑﻠُﺱ ﻏﺭﺑًﺎ‪.‬‬
‫ﻭﺍﻣﺗﺩﺕ ﺍﻟﻔﺗﻭﺣﺎﺕ ﺍﻟﺗﻲ ﺍﺑﺗﺩﺃﻫﺎ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﻓ�ﻲ ﺃﻳ�ﺎﻡ ﻋﺛﻣ�ﺎﻥ ﺑ�ﻥ ﻋﻔ�ﺎﻥ‪ ،‬ﻓﺎﺳ�ﺗﻣﺭﺕ‬
‫)‪(2‬‬ ‫ﱢ‬
‫ﻭﺗﻭﻁﺩ ﻟﻠﻣﺳﻠﻣﻳﻥ ﻓﻳﻣﺎ ﻓﺗﺢ ﻣﻥ ﻗﺑﻝ ﻣﻥ ﺍﻟﺑﻠﺩﺍﻥ‪.‬‬ ‫ﻁﻳﻠﺔ ﻓﺗﺭﺓ ﺧﻼﻓﺗﻪ‪ ،‬ﺗﻔﺗﺢ ﺑﻼ ًﺩﺍ ﺟﺩﻳﺩﺓ‪،‬‬
‫ﻛﺛﺭ ﺍﻟﻣﺳﻠﻣﻭﻥ‪ ،‬ﻭﺗﻔﺭﻕ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻲ ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻳ�ﺩﻋﻭﻥ ﺇﻟ�ﻰ ﷲ‪،‬‬ ‫ﻭﺑﺎﺗﺳﺎﻉ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ُ‬
‫ُﻘﺭﺋﻭﻥ ﺍﻟﻘﺭﺁﻥ‪.‬‬ ‫ﻭﻳﻌﻠﱢﻣﻭﻥ ﺍﻟﻌﻠﻡ‪ ،‬ﻭﻳ ِ‬
‫ﻭﻛ��ﺎﻥ ﺍﻟﻧ��ﺎﺱ ﻳﻘ��ﺭﺅﻭﻥ ﻛﻣ��ﺎ ُﻋﻠﱢﻣ��ﻭﺍ‪ ،‬ﻓﺄﻫ��ﻝ ﺍﻟﺷ��ﺎﻡ ﻳﻘ��ﺭﺅﻭﻥ ﺑﻘ��ﺭﺍءﺓ ﺃﺑ��ﻲ ﺑ��ﻥ ﻛﻌ��ﺏ‪ ،‬ﻭﺃﻫ��ﻝ‬
‫ﺍﻟﻛﻭﻓﺔ ﻳﻘﺭﺅﻭﻥ ﺑﻘﺭﺍءﺓ ﻋﺑﺩ ﷲ ﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‪ ،‬ﻭﺃﻫ�ﻝ ﺍﻟﺑﺻ�ﺭﺓ ﻳﻘ�ﺭﺅﻭﻥ ﺑﻘ�ﺭﺍءﺓ ﺃﺑ�ﻲ ﻣﻭﺳ�ﻰ‬
‫)‪(3‬‬
‫ﺍﻷﺷﻌﺭﻱ‪ ،‬ﻭﻫﻛﺫﺍ‪.‬‬
‫‪102‬‬
‫ﻓﻌﻥ ﺣﺫﻳﻔﺔ ﻗﺎﻝ‪ :‬ﺃﻫﻝ ﺍﻟﺑﺻﺭﺓ ﻳﻘﺭﺅﻭﻥ ﻗﺭﺍءﺓ ﺃﺑﻲ ﻣﻭﺳﻰ‪ ،‬ﻭﺃﻫ�ﻝ ﺍﻟﻛﻭﻓ�ﺔ ﻳﻘ�ﺭﺅﻭﻥ ﻗ�ﺭﺍءﺓ‬
‫)‪(4‬‬
‫ﻋﺑﺩ ﷲ‪.‬‬
‫ﻭﻛﺎﻥ ﻫﺅﻻء ﺍﻟﻘﺭﺍء ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻗ�ﺩ ﺷ�ﻬﺩﻭﺍ ﻧ�ﺯﻭﻝ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﺳ�ﻣﻌﻭﻩ ﻣ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪،‬‬
‫ﻭﻋﻠﻣﻭﺍ ﻭﺟﻭﻩ ﻗﺭﺍءﺗﻪ‪ ،‬ﻭﻟﻡ ﻳﻛﻥ ﺷﻲ ٌء ﻣﻥ ﺫﻟﻙ ﻟِﻣ�ﻥ ﺗﻌﻠﱠ�ﻡ ﻣ�ﻧﻬﻡ ﻓ�ﻲ ﺍﻷﻣﺻ�ﺎﺭ‪ ،‬ﻓﻛ�ﺎﻧﻭﺍ ﺇﺫﺍ‬
‫ﺍﺟﺗﻣﻊ ﺍﻟﻭﺍﺣﺩ ﻣﻧﻬﻡ ﻣﻊ ﻣﻥ ﻗﺭﺃ ﻋﻠﻰ ﻏﻳﺭ ﺍﻟﻭﺟﻪ ﺍﻟﺫﻱ ﻗﺭﺃ ﻋﻠﻳﻪ ﻳﻌﺟﺑﻭﻥ ﻣﻥ ﺫﻟﻙ‪ ،‬ﻭﻳﻧﻛ�ﺭ‬
‫ﺑﻌﺿﻬﻡ ﻋﻠﻰ ﺑﻌﺽ‪ ،‬ﻭﻗﺩ ﻳﺻﻝ ﺍﻷﻣﺭ ﺇﻟﻰ ﺗﺄﺛﻳﻡ ﺃﻭ ﺗﻛﻔﻳﺭ ﺑﻌﺿﻬﻡ ﺍﻟﺑﻌﺽ‪.‬‬
‫ﺯﻣﻥ ﺍﻟﻭﻟﻳﺩ ﺑ�ﻥ ﻋﻘﺑ�ﺔ ﻓ�ﻲ ْ‬
‫ﺣﻠﻘ� ٍﺔ ﻓﻳﻬ�ﺎ‬ ‫َ‬ ‫ﻋﻥ ﻳﺯﻳﺩ ﺑﻥ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻧﺧﻌﻲ ﻗﺎﻝ‪ :‬ﺇﻧﻲ ﻟﻔﻲ ﺍﻟﻣﺳﺟﺩ‬
‫ﺕ ﺍﻟﺯﺍﻭﻳ� َﺔ ﺍﻟﺗ�ﻲ ﻋﻧ�ﺩ‬ ‫ﻑ ﻫﺎﺗﻑٌ ‪َ :‬ﻣﻥ َ‬
‫ﻛﺎﻥ ﻳﻘﺭﺃ ﻋﻠ�ﻰ ﻗ�ﺭﺍءﺓ ﺃﺑ�ﻲ ﻣﻭﺳ�ﻰ ﻓﻠﻳ�ﺄ ِ‬ ‫ﺣﺫﻳﻔﺔ‪ ،‬ﺇﺫ َﻫ َﺗ َ‬
‫ﺕ ﻫ�ﺫﻩ ﺍﻟﺯﺍﻭﻳ� َﺔ ﺍﻟﺗ�ﻲ ﻋﻧ�ﺩ‬‫ﺃﺑﻭﺍﺏ ِﻛ ْﻧﺩ َﺓ‪ ،‬ﻭﻣﻥ ﻛﺎﻥ ﻳﻘﺭﺃ ﻋﻠﻰ ﻗﺭﺍءﺓ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﻓﻠﻳﺄ ِ‬
‫ﺩﺍﺭ ﻋﺑﺩ ﷲ‪ ،‬ﻭﺍﺧﺗﻠﻔﺎ ﻓﻲ ﺁﻳﺔ ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﻗﺭﺃ ﻫﺫﺍ‪ ) :‬ﻭﺃ ِﺗﻣﱡﻭﺍ ﺍﻟﺣﺞ ﻭﺍﻟﻌﻣ�ﺭﺓ ﻟﻠﺑﻳ�ﺕ(‪،‬‬
‫ﻟ }‪ (5)،‬ﻓﻐﺿﺏ ﺣﺫﻳﻔ ُﺔ ﻭﺍﺣﻣ�ﺭﱠ ﺕ ﻋﻳﻧ�ﺎﻩ‪ ،‬ﺛ�ﻡ ﻗ�ﺎﻡ ﻓﻔ�ﺭﺯ‬ ‫ﻭﻗﺭﺃ ﻫﺫﺍ‪َ { :‬ﻭﺃَ ِﺗﻣﱡﻭﺍ ْﺍﻟ َﺣ ﱠﺞ َﻭﺍ َ‬
‫ﻌُﻣْﺭَﺓ ہﻠ ِ‬
‫‪P‬‬ ‫‪P‬‬

‫ﻗﻣﻳﺻ ُﻪ ﻓﻲ ﺣُﺟْ َﺯ ِﺗ ِﻪ ﻭﻫﻭ ﻓﻲ ﺍﻟﻣﺳﺟﺩ‪ ،‬ﻭﺫﺍﻙ ﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻣﱠﺎ ﺃﻥ َﻳﺭْ َ‬
‫ﻛ�ﺏ ﺇﻟ�ﻰﱠ‬ ‫َ‬
‫)‪(6‬‬
‫‪P‬‬ ‫‪P‬‬

‫)‪(7‬‬
‫ﻛﺏ‪ ،‬ﻓﻬﻛﺫﺍ ﻛﺎﻥ َﻣﻥ ﻗﺑ َﻠﻛﻡ …‬
‫ﺃﻣﻳ ُﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ‪ ،‬ﻭﺇﻣﱠﺎ ﺃﻥ ﺃﺭْ َ‬
‫ﺏ ﺃﻥﱠ ﻋﺛﻣ�ﺎﻥ ﻗ�ﺎﻝ‪ :‬ﻓﻘ�ﺩ ﺑﻠﻐﻧ�ﻲ ﺃﻥ ﺑﻌﺿ�ﻬﻡ ﻳﻘ�ﻭﻝ‪ :‬ﺇﻥ ﻗﺭﺍءﺗ�ﻲ ﺧﻳ� ٌﺭ‬ ‫ﺑﻥ ﺃﺑﻲ ﻁﺎﻟ ٍ‬
‫ﻋﻥ ﻋﻠﻲﱢ ِ‬
‫ﻣﻥ ﻗﺭﺍءﺗﻙ‪ ،‬ﻭﻫﺫﺍ ﻳﻛﺎﺩ ﺃﻥ ﻳﻛﻭﻥ ُﻛ ْﻔ�ﺭً ﺍ‪ (8).‬ﻗﻠﻧ�ﺎ‪ :‬ﻓﻣ�ﺎﺫﺍ ﺗ�ﺭﻯ؟ ﻗ�ﺎﻝ‪ :‬ﻧ�ﺭﻯ ﺃﻥ ﻧﺟﻣ�ﻊ ﺍﻟﻧ�ﺎﺱ‬
‫‪P‬‬ ‫‪P‬‬

‫)‪(9‬‬ ‫ٌ‬
‫ﻓﺭﻗﺔ‪ ،‬ﻭﻻ ﻳﻛﻭﻥ ﺍﺧﺗﻼﻑٌ ‪ .‬ﻗﻠﻧﺎ‪ :‬ﻓﻧﻌﻡ ﻣﺎ ﺭﺃﻳﺕ‪.‬‬ ‫ﻑ ﻭﺍﺣﺩٍ‪ ،‬ﻓﻼ ﺗﻛﻭﻥ‬‫ﻋﻠﻰ ﻣﺻﺣ ٍ‬
‫ﱠ‬
‫ﻓﺧﻁ�ﺄ ﺑﻌﺿ�ﻬﻡ‬ ‫ﻭﺍﻧﺗﺷﺭﺕ ﺣﻠﻘﺎﺕ ﺗﻌﻠﻳﻡ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﺎﻧﺗﻘﻝ ﺍﻟﺧ�ﻼﻑ ﺇﻟ�ﻰ ﺍﻟﻐﻠﻣ�ﺎﻥ ﻭﺍﻟﻣﻌﻠﻣ�ﻳﻥ‪،‬‬
‫ﺑﻌﺿًﺎ‪ ،‬ﻭﺃﻧﻛﺭ ﺑﻌﺿﻬﻡ ﻗﺭﺍءﺓ ﺑﻌﺽ‪.‬‬
‫ﻓﻌﻥ ﺃﺑﻲ ﻗﻼﺑﺔ ﻗﺎﻝ‪َ :‬ﻟﻣﱠﺎ ﻛﺎﻥ ﻓﻲ ﺧﻼﻓﺔ ﻋﺛﻣﺎﻥ‪ ،‬ﺟﻌﻝ ْﺍﻟﻣﻌﻠﱢﻡ ﻳُﻌﻠﱢﻡ ﻗﺭﺍء َﺓ ﺍﻟﺭﱠ ﺟ�ﻝ‪ ،‬ﻭﺍﻟﻣﻌﻠﱢ�ﻡ‬
‫ﻳُﻌﻠﱢﻡ ﻗﺭﺍء َﺓ ﺍﻟﺭﱠ ﺟﻝ‪ ،‬ﻓﺟﻌﻝ ﺍﻟﻐﻠﻣﺎﻥ ﻳﻠﺗﻘﻭﻥ ﻓﻳﺧﺗﻠﻔﻭﻥ‪ ،‬ﺣﺗﻰ ﺍﺭﺗﻔﻊ ﺫﻟﻙ ﺇﻟﻰ ﺍﻟﻣﻌﻠﱢﻣﻳﻥ‪ ،‬ﻗ�ﺎﻝ‪:‬‬
‫�ﺽ‪ ،‬ﻓﺑﻠ��ﻎ ﺫﻟ��ﻙ ﻋﺛﻣ��ﺎﻥ‪ ،‬ﻓﻘ��ﺎﻡ ﺧﻁﻳ ًﺑ��ﺎ‪ ،‬ﻓﻘ��ﺎﻝ‪ :‬ﺃﻧ��ﺗﻡ ﻋﻧ��ﺩﻱ‬ ‫ﺣﺗ��ﻰ َﻛ َﻔ��ﺭ ﺑﻌﺿ��ﻬﻡ ﺑﻘ��ﺭﺍءﺓ ﺑﻌ� ٍ‬
‫ﺗﺧﺗﻠﻔ��ﻭﻥ ﻭﺗﻠﺣﻧ��ﻭﻥ‪ ،‬ﻓﻣ��ﻥ ﻧ��ﺄﻯ ﻋﻧ��ﻲ ﻣ��ﻥ ﺍﻷﻣﺻ��ﺎﺭ ﺃﺷ� ﱡﺩ ﻓﻳ��ﻪ ﺍﺧﺗﻼ ًﻓ��ﺎ ﻭﻟﺣ ًﻧ��ﺎ‪ .‬ﺍﺟﺗﻣﻌ��ﻭﺍ ﻳ��ﺎ‬
‫)‪(10‬‬
‫ﺃﺻﺣﺎﺏ ﻣﺣﻣﺩٍ‪ ،‬ﻓﺎﻛﺗﺑﻭﺍ ﻟﻠﻧﺎﺱ ﺇﻣﺎﻣًﺎ‪.‬‬
‫ﻭﺍﻟﻅﺎﻫﺭ ﺃﻥ ﻫﺫﻩ ﺍﻷﺣﺩﺍﺙ ﻛﺎﻧﺕ ﻗﺑﻝ ﻏﺯﻭ ﺃﺭﻣﻳﻧﻳ�ﺔ ﻭﺃﺫﺭﺑﻳﺟ�ﺎﻥ‪ ،‬ﻭ َﻟﻣﱠ�ﺎ ﻭﻗ�ﻊ ﻣ�ﺎ ﻭﻗ�ﻊ ﻣ�ﻥ‬
‫ﺍﻟﺧ��ﻼﻑ ﺍﻟﺷ��ﺩﻳﺩ ﻭﺍﻟﻔﺗﻧ��ﺔ ﺍﻟﻌﻅﻳﻣ��ﺔ ﺑ��ﻳﻥ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ ﻓ��ﻲ ﻏ��ﺯﻭ ﺃﺭﻣﻳﻧﻳ��ﺔ ﻭﺃﺫﺭﺑﻳﺟ��ﺎﻥ‪ ،‬ﺗﺄﻛ��ﺩﺕ‬

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 ‫ﱡ‬
‫ﻭﺗﺟﺗﺙ ﺑﻪ ﺟﺫﻭﺭ ﺗﻠﻙ ﺍﻟﻔﺗﻧﺔ‪.‬‬ ‫ﺍﻟﺣﺎﺟﺔ ﺇﻟﻰ ﺟﻣﻊ ﺟﺩﻳﺩ ﻟﻠﻘﺭﺁﻥ‪ُ ،‬ﻳ َﻠ ﱡﻡ ﺑﻪ ﺷﻣﻝ ﺍﻟﻣﺳﻠﻣﻳﻥ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﻫ�ﺫﻩ ﺍﻟﻘﺻ�ﺔ ﻟﺣﺫﻳﻔ�ﺔ ﻳﻅﻬ�ﺭ ﻟ�ﻲ ﺃ ﱠﻧﻬ�ﺎ ﻛﺎﻧ�ﺕ ﻣﺗﻘﺩﻣ�ﺔ ﻋﻠ�ﻰ ﺍﻟﻘﺻ�ﺔ‬
‫ﺍﻟﺗﻲ ﻭﻗﻌﺕ ﻟﻪ ﻓﻲ ﺍﻟﻘﺭﺍءﺓ‪ (11)،‬ﻓﻛﺄﻧﻪ َﻟﻣﱠﺎ ﺭﺃﻯ ﺍﻻﺧﺗﻼﻑ ﺃﻳﺿًﺎ ﺑ�ﻳﻥ ﺃﻫ�ﻝ ﺍﻟﺷ�ﺎﻡ ﻭﺍﻟﻌ�ﺭﺍﻕ‪،‬‬
‫‪P‬‬ ‫‪P‬‬

‫)‪(12‬‬
‫ﺍﺷﺗ ﱠﺩ ﺧﻭﻓﻪ‪ ،‬ﻓﺭﻛﺏ ﺇﻟﻰ ﻋﺛﻣﺎﻥ‪ ،‬ﻭﺻﺎﺩﻑ ﺃﻥ ﻋﺛﻣﺎﻥ ﺃﻳﺿًﺎ ﻭﻗﻊ ﻟﻪ ﻧﺣﻭ ﺫﻟﻙ‪.‬‬
‫‪ - 2‬ﻏﺰو أرﻣﻴﻨﻴﺔ)‪ (13‬وأذرﺑﻴﺠﺎن)‪(14‬‬
‫ﻓﻲ ﻋﺎﻡ ﺧﻣﺱ ﻭﻋﺷﺭﻳﻥ ﻣﻥ ﺍﻟﻬﺟﺭﺓ ﺍﻟﻧﺑﻭﻳﺔ ﺍﺟﺗﻣ�ﻊ ﺃﻫ�ﻝ ﺍﻟﺷ�ﺎﻡ ﻭﺃﻫ�ﻝ ﺍﻟﻌ�ﺭﺍﻕ ﻓ�ﻲ ﻏ�ﺯﻭ‬
‫ﺃﺭﻣﻳﻧﻳﺔ ﻭﺃﺫﺭﺑﻳﺟﺎﻥ‪.‬‬
‫ﻣﺩ ﺃﻣ�ﺭﺍء ﺍﻟﺷ�ﺎﻡ ﻣ�ﻥ ﻋﺛﻣ�ﺎﻥ ﻣ� ً‬
‫ﺩﺩﺍ‪ ،‬ﻓﺄﻣ� ﱠﺩﻫﻡ ﺑﺛﻣﺎﻧﻳ�ﺔ‬ ‫ﻗﺎﻝ ﺍﻟﺫﻫﺑﻲ‪ :‬ﺟﺎﺷﺕ ﺍﻟﺭﻭﻡ‪ ،‬ﺣﺗﻰ ﺍﺳ�ﺗ ﱠ‬
‫)‪(15‬‬
‫ﺁﻻ ٍ‬
‫ﻑ ﻣﻥ ﺍﻟﻌﺭﺍﻕ‪.‬‬
‫ﻭﻛ��ﺎﻥ ﺃﻣﻳ��ﺭ ﺟﻧ��ﺩ ﺍﻟﺷ��ﺎﻡ ﻓ��ﻲ ﺫﻟ��ﻙ ﺍﻟﻌﺳ��ﻛﺭ ﺣﺑﻳ��ﺏ ﺑ��ﻥ ﻣﺳ��ﻠﻣﺔ ﺍﻟﻔﻬ��ﺭﻱ‪ ،‬ﻭﻛ��ﺎﻥ ﺃﻣﻳ��ﺭ ﺟﻧ��ﺩ‬
‫ﺍﻟﻌﺭﺍﻕ ﺳﻠﻣﺎﻥ ﺑﻥ ﺭﺑﻳﻌﺔ ﺍﻟﺑﺎﻫﻠﻲ‪ ،‬ﻭﻛﺎﻥ ﺣﺫﻳﻔ ُﺔ ﺑﻥ ﺍﻟﻳﻣﺎﻥ ﻣﻥ ﺟﻣﻠﺔ ﻣﻥ ﻏﺯﺍ ﻣﻌﻬﻡ‪ ،‬ﻭﻛﺎﻥ‬
‫)‪(16‬‬
‫ﻋﻠﻰ ﺃﻫﻝ ﺍﻟﻣﺩﺍﺋﻥ ﻣﻥ ﺃﻋﻣﺎﻝ ﺍﻟﻌﺭﺍﻕ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﻫﻝ ﺍﻟﺷﺎﻡ ﻳﻘﺭﺅﻭﻥ ﺑﻘﺭﺍءﺓ ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ‪ ،‬ﻭﻛﺎﻥ ﺃﻫﻝ ﺍﻟﻌﺭﺍﻕ ﻳﻘ�ﺭﺅﻭﻥ ﺑﻘ�ﺭﺍءﺓ ﻋﺑ�ﺩ‬
‫ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻓﺗﻧﺎﺯﻉ ﺃﻫﻝ ﺍﻟﺷﺎﻡ ﻭﺃﻫﻝ ﺍﻟﻌﺭﺍﻕ ﻓﻲ ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﺣﺗ�ﻰ ﱠ‬
‫ﺧﻁ�ﺄ ﺑﻌﺿ�ﻬﻡ ﺑﻌﺿً�ﺎ‪،‬‬
‫ﺑﻌﺽ‪ ،‬ﻭﺍﻟﺑﺭﺍءﺓ ﻣﻧﻪ‪ ،‬ﻭﻛﺎﺩﺕ ﺗﻛﻭﻥ ﻓﺗﻧﺔ ﻋﻅﻳﻣﺔ‪.‬‬
‫ﻭﺃﻅﻬﺭ ﺑﻌﺿﻬﻡ ﺇﻛﻔﺎﺭ ٍ‬
‫ﻭﻛﺎﻥ ﺍﻟﺳﺑﺏ ﻭﺭﺍء ﻫﺫﺍ ﺍﻟﺧﻼﻑ ﻋﺩﻡ ﻣﺷﺎﻫﺩﺓ ﻫﺅﻻء ﻧﺯﻭ َﻝ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺑُﻌْ �ﺩﻫﻡ ﻋ�ﻥ ﻣﻌﺎﻳﻧ�ﺔ‬
‫ﺇﺑﺎﺣﺔ ﻗﺭﺍءﺗﻪ ﺑﺄﻭﺟﻪ ﻣﺧﺗﻠﻔﺔ‪ ،‬ﻓﻅﻥﱠ ﻛ ﱞﻝ ﻣﻧﻬﻡ ﺃﻥ ﻣﺎ ﻳﻘﺭﺃ ﺑﻪ ﻏﻳﺭﻩ ﺧﻁﺄ ﻻ َﻳﺟﻭﺯ ﻓﻲ ﻛﺗ�ﺎﺏ‬
‫ﷲ‪ ،‬ﻓﻛﺎﺩﺕ ﺗﻛﻭﻥ ﺗﻠﻙ ﺍﻟﻔﺗﻧﺔ‪.‬‬
‫ﻗﺎﻝ ﻣﻛﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ :‬ﻭﻛﺎﻥ ﻗﺩ ﺗﻌ�ﺎﺭﻑ ﺑ�ﻳﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻋﻠ�ﻰ ﻋﻬ�ﺩ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻓﻠ�ﻡ ﻳﻛ�ﻥ‬
‫ﻳﻧﻛ��ﺭ ﺃﺣ� ٌﺩ ﺫﻟ��ﻙ ﻋﻠ��ﻰ ﺃﺣ�ﺩٍ‪ ،‬ﻟﻣﺷ��ﺎﻫﺩﺗﻬﻡ ﻣ��ﻥ ﺃﺑ��ﺎﺡ ﺫﻟ��ﻙ‪ ،‬ﻭﻫ��ﻭ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ،‬ﻓﻠ ﱠﻣ��ﺎ ﺍﻧﺗﻬ��ﻰ ﺫﻟ��ﻙ‬
‫ﻗ�ﻭﻡ‬
‫ﺻ�ﺎﺣﺏ ﺍﻟﺷ�ﺭﻉ‪ ،‬ﻭﻻ ﻋﻠِ�ﻡ ِﺑﻣ�ﺎ ﺃﺑ�ﺎﺡ ﻣ�ﻥ ﺫﻟ�ﻙ‪ ،‬ﺃﻧﻛ�ﺭ ﻛ� ﱡﻝ ٍ‬
‫َ‬ ‫ﺍﻻﺧﺗﻼﻑ ﺇﻟﻰ ﻣﺎ ﻟﻡ ﻳﻌ�ﺎﻳﻥ‬
‫)‪(17‬‬
‫ﻋﻠﻰ ﺍﻵﺧﺭﻳﻥ ﻗﺭﺍء َﺗﻬﻡ‪ ،‬ﻭﺍﺷﺗﺩ ْﺍﻟﺧﺻﺎﻡ ﺑﻳﻧﻬﻡ‪.‬‬
‫ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻣﺎ ﺭﺁﻩ ﻣﻥ ﺍﻻﺧﺗﻼﻑ ﺑﻳﻥ ﺍﻟﻧ�ﺎﺱ‬ ‫ً‬ ‫ﺭﺃﻯ ﻫﺫﺍ ﺍﻟﺧﻼﻑ ﺍﻟﻌﻅﻳﻡ ﺣﺫﻳﻔﺔ ﺑﻥ ﺍﻟﻳﻣﺎﻥ‪،‬‬
‫ﻓﻲ ﺍﻟﻘﺭﺍءﺓ ﻓﻲ ﺍﻟﻌﺭﺍﻕ‪ ،‬ﻓﻔﺯﻉ ﺇﻟﻰ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ‪ ،‬ﻭﺃﻧﺫﺭﻩ ﺑﺎﻟﺧﻁﺭ ﺍﻟﺩﺍﻫﻡ‪ ،‬ﻭﺍﻧﺿ�ﻡ ﺫﻟ�ﻙ‬
‫ﺇﻟﻰ ﻣﺎ ﻋﺎﻳﻧﻪ ﻋﺛﻣﺎﻥ ‪ ‬ﻣﻥ ﺍﻟﺧﻼﻑ ﺑﻳﻥ ﺍﻟﻣﻌﻠﻣﻳﻥ ﻭﻛ�ﺫﻟﻙ ﺑ�ﻳﻥ ﺍﻟﻐﻠﻣ�ﺎﻥ‪ ،‬ﻓﺻ� ّﺩﻕ ﺫﻟ�ﻙ ﻣ�ﺎ‬

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 ‫ﻛﺎﻥ ﺍﺳﺗﻧﺑﻁﻪ ﻣﻥ ﺃﻥ ﻣﻥ ﻛﺎﻥ ﺃﺑﻌﺩ ﻣﻥ ﺩﺍﺭ ﺍﻟﺧﻼﻓﺔ ﺑﺎﻟﻣﺩﻳﻧﺔ ﻓﻬﻭ ﺃﺷ ﱡﺩ ﺍﺧﺗﻼ ًﻓﺎ‪.‬‬
‫�ﺎﻥ‪َ ،‬ﻭ َﻛ َ‬
‫�ﺎﻥ‬ ‫�ﺎﻥ َﻗ� ِﺩ َﻡ َﻋ َﻠ�ﻰ ﻋ ُْﺛ َﻣ َ‬ ‫ْ�ﻥ َﻣﺎﻟِ�ﻙٍ َﺣ ﱠﺩ َﺛ� ُﻪ ﺃَﻥﱠ ُﺣ َﺫ ْﻳ َﻔ� َﺔ ﺑ َ‬
‫ْ�ﻥ ْﺍﻟ َﻳ َﻣ ِ‬ ‫�ﺱ ﺑ َ‬ ‫ﺏ ﺃَﻥﱠ ﺃَ َﻧ َ‬ ‫ْﻥ ﺷِ � َﻬﺎ ٍ‬
‫ﻋﻥ ﺍﺑ ِ‬
‫ﺍﻕ‪َ ،‬ﻓ�ﺄ َ ْﻓ َﺯ َﻉ ُﺣ َﺫ ْﻳ َﻔ� َﺔ ْ‬
‫ﺍﺧ� ِﺗﻼَﻓُ ُﻬ ْﻡ‬ ‫�ﻝ ْﺍﻟﻌ َ‬
‫ِ�ﺭ ِ‬ ‫�ﺎﻥ َﻣ َ�ﻊ ﺃَﻫْ ِ‬ ‫ﻳﺟ َ‬‫ﺎﺯﻱ ﺃَﻫْ َﻝ ﺍﻟ ﱠﺷﺄْ ِﻡ ﻓِﻲ َﻓ ْﺗ ِﺢ ﺃَﺭْ ﻣِﻳ ِﻧ َﻳ َﺔ َﻭﺃَ ْﺫ َﺭ ِﺑ َ‬ ‫ُﻳ َﻐ ِ‬
‫ِﻳﻥ‪ ،‬ﺃَ ْﺩ ِﺭﻙْ َﻫ� ِﺫ ِﻩ ﺍﻷُﻣﱠ� َﺔ َﻗﺑْ� َﻝ ﺃَﻥْ َﻳ ْﺧ َﺗﻠِﻔُ�ﻭﺍ ﻓِ�ﻲ‬ ‫ِﻳﺭ ْﺍﻟﻣ ُْﺅ ِﻣﻧ َ‬‫ﺎﻥ‪َ :‬ﻳﺎ ﺃَﻣ َ‬ ‫ﻓِﻲ ْﺍﻟﻘ َِﺭﺍءﺓِ‪َ ،‬ﻓ َﻘﺎ َﻝ ُﺣ َﺫ ْﻳ َﻔ ُﺔ ﻟِﻌ ُْﺛ َﻣ َ‬
‫ﺎﺭﻯ‪.‬‬ ‫ﺻ َ‬ ‫ﻑ ْﺍﻟ َﻳﻬُﻭ ِﺩ َﻭﺍﻟ ﱠﻧ َ‬ ‫ﺍﺧ ِﺗﻼَ َ‬‫ﺏ ْ‬ ‫ْﺍﻟ ِﻛ َﺗﺎ ِ‬
‫)‪(18‬‬

‫ﺎﻥ َﻗ ِﺩ َﻡ ِﻣﻥْ َﻏ ْﺯ َﻭ ٍﺓ َﻏ َﺯﺍ َﻫﺎ‪َ ،‬ﻓ َﻠ ْﻡ َﻳ ْﺩ ُﺧ ْﻝ َﺑ ْﻳ َﺗ� ُﻪ َﺣ ﱠﺗ�ﻰ ﺃَ َﺗ�ﻰ‬ ‫ﻭﻋﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺃﻥﱠ ﺣ َُﺫ ْﻳ َﻔ َﺔ ﺑ َْﻥ ْﺍﻟ َﻳ َﻣ ِ‬
‫ﻙ؟ َﻗ��ﺎ َﻝ ‪َ :‬ﻏ� َ�ﺯ ْﻭﺕ‬ ‫�ﺎﺱ! َﻓ َﻘ��ﺎ َﻝ ﻋ ُْﺛ َﻣ��ﺎﻥُ ‪َ :‬ﻭ َﻣ��ﺎ َﺫﺍ َ‬ ‫ِﻳﻥ‪ ،‬ﺃَ ْﺩ ِﺭﻙْ ﺍﻟ ﱠﻧ� َ‬ ‫�ﺎﻥ‪َ ،‬ﻓ َﻘ��ﺎ َﻝ‪َ :‬ﻳ��ﺎ ﺃَﻣِﻳ� َ�ﺭ ْﺍﻟ ُﻣ� ْ�ﺅ ِﻣﻧ َ‬ ‫ﻋ ُْﺛ َﻣ� َ‬
‫�ﺎﻡ ﻳﻘ�ﺭﺅﻭﻥ ِﺑﻘ َِ�ﺭﺍء ِﺓ ﺃ ُ َﺑ�ﻲﱟ ‪،‬‬ ‫َ َ‬
‫ﺍﻕ َﻭﺃﻫْ ُﻝ ﺍﻟ ﱠﺷ ِﺎﻡ‪َ ،‬ﻓ�ﺈِﺫﺍ ﺃﻫْ � ُﻝ ﺍﻟ ﱠﺷ ِ‬
‫ﺿ َﺭ َﻫﺎ ﺃَﻫْ ُﻝ ْﺍﻟﻌ َِﺭ ِ َ‬ ‫َﻓﺭْ َﺝ ﺃَﺭْ ﻣِﻳ ِﻧ َﻳ َﺔ‪َ ،‬ﻓ َﺣ َ‬
‫ﺍﻕ ﻳﻘ��ﺭﺅﻭﻥ‬ ‫ﺍﻕ‪َ ،‬ﻭﺇِ َﺫﺍ ﺃَﻫْ � ُﻝ ْﺍﻟ ِﻌ� َ�ﺭ ِ‬ ‫ﺍﻕ‪َ ،‬ﻓ ُﻳ َﻛ ﱢﻔ � ُﺭ ُﻫ ْﻡ ﺃَﻫْ � ُﻝ ْﺍﻟ ِﻌ� َ�ﺭ ِ‬ ‫َﻓ َﻳ��ﺄْ ُﺗ َ‬
‫ﻭﻥ ِﺑ َﻣ��ﺎ َﻟ � ْﻡ َﻳﺳْ � َﻣﻊْ ﺃَﻫْ � ُﻝ ْﺍﻟ ِﻌ� َ�ﺭ ِ‬
‫�ﺎﻡ‪َ .‬ﻗ��ﺎ َﻝ َﺯ ْﻳ � ٌﺩ‪:‬‬ ‫َ‬
‫�ﺎﻡ‪َ ،‬ﻓ ُﻳ َﻛ ﱢﻔ � ُﺭ ُﻫ ْﻡ ﺃﻫْ � ُﻝ ﺍﻟ ﱠﺷ� ِ‬
‫َ‬
‫ﻭﻥ ِﺑ َﻣ��ﺎ َﻟ � ْﻡ َﻳﺳْ � َﻣﻊْ ﺃﻫْ � ُﻝ ﺍﻟ ﱠﺷ� ِ‬ ‫�ﻥ َﻣﺳْ �ﻌُﻭﺩٍ‪َ ،‬ﻓ َﻳ��ﺄْ ُﺗ َ‬ ‫ِﺑ ِﻘ� َ�ﺭﺍء ِﺓ ﺍ ْﺑ� ِ‬
‫َﻓﺄ َ َﻣ َﺭﻧِﻲ ﻋ ُْﺛ َﻣﺎﻥُ ﺃَﻥْ ﺃَ ْﻛ ُﺗ َ‬
‫ً )‪(19‬‬
‫ﺏ َﻟ ُﻪ ﻣُﺻْ َﺣﻔﺎ‪.‬‬
‫ﻓﻛﺎﻧﺕ ﻫﺫﻩ ْﺍﻟﺣﺎﺩﺛﺔ ﻫﻲ ﺃﻫﻡ ﺍﻷﺳﺑﺎﺏ ﺍﻟﺗﻲ ﺑﻌﺛﺕ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ‪ ،‬ﻓﻘ�ﺩ‬
‫ﺃﻛﺩﺕ ﻣﺎ ﻅﻧﻪ ‪ ‬ﻣﻥ ﺃﻥ ﺃﻫﻝ ﺍﻷﻣﺻﺎﺭ ﺃﺷﺩ ﺍﺧﺗﻼ ًﻓﺎ ِﻣﻣﱠﻥ ﻛﺎﻥ ﺑﺩﺍﺭ ﺍﻟﺧﻼﻓﺔ ْ‬
‫ﺑﺎﻟﻣﺩﻳﻧ�ﺔ ﻭﻣ�ﺎ‬
‫ﺣﻭ َﻟﻬﺎ‪.‬‬

‫)‪ (1‬ﺍﻧﻅﺭ‪ :‬ﺍﻟﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ )ﺍﻟﺧﻠﻔﺎء ﺍﻟﺭﺍﺷﺩﻭﻥ( )‪.(234/3) ،(190/3‬‬

‫)‪ (2‬ﺍﻧﻅﺭ‪ :‬ﺍﻟﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ )ﺍﻟﺧﻠﻔﺎء ﺍﻟﺭﺍﺷﺩﻭﻥ( )‪.(234/3) ،(190/3‬‬
‫)‪ (3‬ﺍﻧﻅﺭ ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻵﺛﺎﺭ )‪ ،(193/4‬ﻭﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ ،(634-633/8‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(255/1‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ .‬ﺑﺎﺏ ﻛﺭﺍﻫﻳﺔ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﺫﻟﻙ‪ .‬ﺹ ‪.20‬‬
‫)‪ (5‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ﻣﻥ ﺍﻵﻳﺔ ‪.196‬‬
‫)‪ (6‬ﺍﻟﺣُﺟْ ﺯﺓ ﻣﻭﺿﻊ ﺷ ّﺩ ﺍﻹﺯﺍﺭ‪ ،‬ﻭﻫﻭ ﺍﻟﻭﺳﻁ‪ ..‬ﺍﻟﻧﻬﺎﻳﺔ ﻓﻲ ﻏﺭﻳﺏ ﺍﻟﺣﺩﻳﺙ ﻭﺍﻷﺛﺭ )‪.(344/1‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.18‬‬
‫ﻑ َﻗ� َ�ﺭ ْﺃ ُﺗ ْﻡ َﻓ َﻘ� ْ�ﺩ‬
‫ﷲ ‪َ ‬ﻗ��ﺎ َﻝ‪َ :‬ﻧ� َ�ﺯ َﻝ ْﺍﻟﻘُ��ﺭْ ﺁﻥُ َﻋﻠَ��ﻰ َﺳ � ْﺑ َﻌ ِﺔ ﺃَﺣْ � ُﺭﻑٍ‪َ ،‬ﻋﻠَ��ﻰ ﺃَﻱﱢ َﺣ��ﺭْ ٍ‬
‫�ﺎﺹ ﺃَﻥﱠ َﺭ ُﺳ��ﻭ َﻝ ِ‬
‫�ﻥ ْﺍﻟ َﻌ� ِ‬
‫َﻋ��ﻥْ َﻋﻣْ � ِ�ﺭﻭ ْﺑ� ِ‬
‫)‪(8‬‬

‫ﺎﺭ ْﻭﺍ ﻓِﻳ ِﻪ َﻓﺈِﻥﱠ ْﺍﻟﻣ َِﺭﺍ َء ﻓِﻳ ِﻪ ُﻛ ْﻔ ٌﺭ‪.‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ :‬ﻣﺳﻧﺩ ﺍﻟﺷﺎﻣﻳﻳﻥ )‪ (232/5‬ﺡ‪.17364‬‬ ‫ﺃَ َ‬
‫ﺻ ْﺑ ُﺗ ْﻡ‪َ ،‬ﻓﻼَ َﺗ َﺗ َﻣ َ‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪ .30‬ﻗﺎﻝ ﺍﻟﺣ�ﺎﻓﻅ ﺍﺑ�ﻥ ﺣﺟ�ﺭ‪ :‬ﺑﺈﺳ�ﻧﺎﺩ‬
‫ﺻﺣﻳﺢ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(634/8‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.29-28‬‬
‫)‪ (11‬ﻳﻌﻧﻲ ﻓﻲ ﻏﺯﻭ ﺃﺭﻣﻳﻧﻳﺔ ﻭﺃﺫﺭﺑﻳﺟﺎﻥ‪.‬‬

‫‪105‬‬
 ‫)‪ (12‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(634/8‬‬
‫)‪ (13‬ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﺃﺭﻣﻳﻧﻳﺔ ﺑﻔ�ﺗﺢ ﺍﻟﻬﻣ�ﺯﺓ ﻋﻧ�ﺩ ﺍﺑ�ﻥ ﺍﻟﺳ�ﻣﻌﺎﻧﻲ‪ ،‬ﻭﺑﻛﺳ�ﺭﻫﺎ ﻋﻧ�ﺩ ﻏﻳ�ﺭﻩ … ﻭﺑﺳ�ﻛﻭﻥ ﺍﻟ�ﺭﺍء‪ ،‬ﻭﻛﺳ�ﺭ‬
‫ﺍﻟﻣﻳﻡ‪ ،‬ﺑﻌ�ﺩﻫﺎ ﺗﺣﺗﺎﻧﻳ�ﺔ ﺳ�ﺎﻛﻧﺔ‪ ،‬ﺛ�ﻡ ﻧ�ﻭﻥ ﻣﻛﺳ�ﻭﺭﺓ‪ ،‬ﺛ�ﻡ ﺗﺣﺗﺎﻧﻳ�ﺔ ﻣﻔﺗﻭﺣ�ﺔ ﺧﻔﻳﻔ�ﺔ‪ ،‬ﻭﻗ�ﺩ ﺗﺛﻘ�ﻝ‪ ،‬ﻗﺎﻟ�ﻪ ﻳ�ﺎﻗﻭﺕ‪ .‬ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ‬
‫)‪ .(632/8‬ﻭﻫﻲ ﺻﻘﻊ ﻋﻅﻳﻡ ﻓﻲ ﺟﻬﺔ ﺍﻟﺷﻣﺎﻝ‪ ،‬ﻭﻣﻥ ﻣﺩﺍﺋﻧﻬﺎ ﺗﻔﻠﻳﺱ‪ .‬ﻣﻌﺟﻡ ﺍﻟﺑﻠﺩﺍﻥ )‪.(191/1‬‬
‫)‪ (14‬ﺑ��ﺎﻟﻔﺗﺢ ﺛ��ﻡ ﺍﻟﺳ��ﻛﻭﻥ‪ ،‬ﻭﻓ��ﺗﺢ ﺍﻟ��ﺭﺍء‪ ،‬ﻭﻛﺳ��ﺭ ﺍﻟﺑ��ﺎء ﺍﻟﻣﻭﺣ��ﺩﺓ‪ ،‬ﻭﻳ��ﺎء ﺳ��ﺎﻛﻧﺔ‪ ،‬ﻭﺟ��ﻳﻡ‪ .‬ﺇﻗﻠ��ﻳﻡ ﻣﺷ��ﻬﻭ ٌﺭ ﺑﻧ��ﻭﺍﺣﻲ ﺟﺑ��ﺎﻝ‬
‫ﺍﻟﻌﺭﺍﻕ‪ ،‬ﻏﺭﺑﻲ ﺃﺭﻣﻳﻧﻳﺔ‪ .‬ﻣﻌﺟﻡ ﺍﻟﺑﻠﺩﺍﻥ )‪.(156-155/1‬‬
‫)‪ (15‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ‪ -‬ﻋﻬﺩ ﺍﻟﺧﻠﻔﺎء ﺍﻟﺭﺍﺷﺩﻳﻥ ﺹ ‪.309‬‬
‫)‪ (16‬ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ ،(632/8‬ﻭﺍﻟﺑﺩﺍﻳﺔ ﻭﺍﻟﻧﻬﺎﻳﺔ )‪.(150/7‬‬
‫)‪ (17‬ﺍﻧﻅﺭ ﺍﻹﺑﺎﻧﺔ ﻋﻥ ﻣﻌﺎﻧﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺹ ‪.49-48‬‬
‫)‪ (18‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ )‪ (626/8‬ﺡ ‪.4987‬‬
‫ﷲ ‪ِ ‬ﻣ�ﻥْ َﻗ ْﻭﻟِ� ِﻪ‪ :‬ﺃ ُ ْﻧ ِ�ﺯ َﻝ ْﺍﻟﻘُ�ﺭْ ﺁﻥُ‬ ‫ﺭﻭﺍﻩ ﺍﻟﻁﺣﺎﻭﻱ ﻓﻲ ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻵﺛﺎﺭ‪ ،‬ﺑﺎﺏ َﺑ َﻳﺎﻥُ ُﻣ ْﺷﻛ ِِﻝ َﻣﺎ ﺭ ُِﻭ َ‬
‫ﻱ َﻋﻥْ َﺭﺳ ِ‬
‫ُ�ﻭﻝ ِ‬
‫)‪(19‬‬

‫ﻑ‪ .(193/4) .‬ﻭﺫﻛﺭﻩ ﺍﻟﺣﺎﻓﻅ ﻓﻲ ﺍﻟﻔﺗﺢ )‪.(633/8‬‬ ‫َﻋﻠَﻰ َﺳ ْﺑ َﻌ ِﺔ ﺃَﺣْ ُﺭ ٍ‬

‫‪106‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‬
‫ﻣﻥ ﻗﺎﻡ ﺑﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪‬‬
‫ﺍﻧﻌﻘﺩ ﻋﺯﻡ ﺍﻟﺻﺣﺎﺑﺔ ‪- ‬ﺑﻌﺩ ﻣﺎ ﺭﺃﻭﺍ ﻣﻥ ﺍﺧﺗﻼﻑ ﺍﻟﻧﺎﺱ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺓ‪ -‬ﻋﻠ�ﻰ ﺃﻥ ﻳﺟﻣﻌ�ﻭﺍ‬
‫ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻭﻳﺭﺳ��ﻠﻭﺍ ﻣﻧ��ﻪ ُﻧ َﺳ� ً‬
‫�ﺧﺎ ﺇﻟ��ﻰ ﺍﻷﻣﺻ��ﺎﺭ‪ ،‬ﻟﺗﻛ��ﻭﻥ ﻣﺭﺟ ًﻌ��ﺎ ﻟﻠﻧ��ﺎﺱ ﻳﺭﺟﻌ��ﻭﻥ ﺇﻟﻳ��ﻪ ﻋﻧ��ﺩ‬
‫ﺍﻻﺧﺗﻼﻑ‪.‬‬
‫ﻓﺎﻧﺗ��ﺩﺏ ﻋﺛﻣ��ﺎﻥ ﺑ��ﻥ ﻋﻔ��ﺎﻥ ‪ ‬ﻟ��ﺫﻟﻙ ﺍﺛﻧ��ﻲ ﻋﺷ��ﺭ ﺭﺟ�ﻼً‪ ،‬ﻭﺃﻣ��ﺭﻫﻡ ﺑ��ﺄﻥ ﻳﻛﺗﺑ��ﻭﺍ ﺍﻟﻘ��ﺭﺁﻥ ﻓ��ﻲ‬
‫ْﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﺃﻥ ﻳﺭﺟﻌﻭﺍ ﻋﻧﺩ ﺍﻻﺧﺗﻼﻑ ﺇﻟﻰ ﻟﻐﺔ ﻗﺭﻳﺵ‪.‬‬
‫ﻋﻥ ﻣﺣﻣﺩ ﺑﻥ ﺳﻳﺭﻳﻥ ﻋﻥ َﻛﺛِﻳﺭ ﺑﻥ ﺃﻓ َﻠ َﺢ ﻗﺎﻝ‪َ :‬ﻟﻣﱠﺎ ﺃﺭﺍﺩ ﻋﺛﻣﺎﻥ ﺃﻥ ﻳﻛﺗﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺟﻣ�ﻊ‬
‫)‪(1‬‬
‫ﻟﻪ ﺍﺛﻧﻲ ﻋﺷﺭ ﺭﺟﻼً ﻣﻥ ﻗﺭﻳﺵ ﻭﺍﻷﻧﺻﺎﺭ‪ ،‬ﻓﻳﻬﻡ ﺃ ُ َﺑﻲﱡ ﺑﻥ ﻛﻌ ٍ‬
‫ﺏ ﻭﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ‪.‬‬
‫ﻭﺍﻟﺫﻱ ﻳﻅﻬﺭ ﺃﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺍﻧﺗﺩﺏ ﺭﺟﻠﻳﻥ ﻓﻘﻁ ﺃﻭﻝ ﺍﻷﻣﺭ‪ ،‬ﻫﻣﺎ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﻭﺳﻌﻳﺩ ﺑ�ﻥ‬
‫ﺍﻟﻌﺎﺹ‪.‬‬
‫ﺑﻥ ﺃﺑﻲ ﻁﺎﻟ ٍ‬
‫ﺏ ‪-‬ﻓﻲ ﻗﺻﺔ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺯﻣ�ﻥ ﻋﺛﻣ�ﺎﻥ‪ -‬ﺃﻧ�ﻪ ﻗ�ﺎﻝ‪ :‬ﻓﻘﻳ�ﻝ‪:‬‬ ‫ﻛﻣﺎ ﺟﺎء ﻋﻥ ﻋﻠﻲﱢ ِ‬
‫ﺃﻱﱡ ﺍﻟﻧﺎﺱ ﺃﻓﺻﺢ؟ ﻭﺃﻱ ﺍﻟﻧﺎﺱ ﺃﻗﺭﺃُ؟ ﻗﺎﻟﻭﺍ‪ :‬ﺃﻓﺻﺢ ﺍﻟﻧﺎﺱ ﺳﻌﻳﺩ ﺑﻥ ﺍﻟﻌﺎﺹ‪ ،‬ﻭﺃﻗ�ﺭﺅﻫﻡ ﺯﻳ�ﺩ‬
‫ﺑ���ﻥ ﺛﺎﺑ���ﺕ‪ .‬ﻓﻘ���ﺎﻝ ﻋﺛﻣ���ﺎﻥ‪ :‬ﻟﻳﻛﺗ���ﺏْ ﺃﺣ���ﺩﻫُﻣﺎ ﻭﻳُﻣﻠ���ﻲ ﺍﻵﺧ���ﺭ‪ ،‬ﻓﻔﻌ���ﻼ‪ ،‬ﻭُ ﺟ ِﻣ���ﻊ ﺍﻟﻧ���ﺎﺱُ ﻋﻠ���ﻰ‬
‫)‪(2‬‬
‫ﻣﺻﺣ ٍ‬
‫ﻑ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﺑﺈﺳﻧﺎ ٍﺩ ﺻﺣﻳﺢ‪.‬‬
‫)‪(3‬‬

‫ﻓﺎﻟﻅ��ﺎﻫﺭ ﺃ ﱠﻧﻬ��ﻡ ﺍﻗﺗﺻ��ﺭﻭﺍ ﻋﻠﻳﻬﻣ��ﺎ ﺃﻭﻝ ﺍﻷﻣ��ﺭ ﻟﻠﻣﻌﻧ��ﻰ ﺍﻟﻣ��ﺫﻛﻭﺭ ﻓ��ﻲ ﻫ��ﺫﺍ ﺍﻷﺛ��ﺭ‪ ،‬ﺛ��ﻡ َﻟ ﱠﻣ��ﺎ‬
‫ﺍﺣﺗﺎﺟﻭﺍ ﺇﻟﻰ ﻣﻥ ﻳﺳﺎﻋﺩ ﻓﻲ ﺍﻟﻛﺗﺎﺑﺔ ِﺑﺣﺳﺏ ﺍﻟﺣﺎﺟﺔ ﺇﻟﻰ ﻋ�ﺩﺩ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﺗ�ﻲ ُﺗﺭﺳ�ﻝ ﺇﻟ�ﻰ‬
‫ﺑﻥ ﺍﻟﺣﺎﺭﺙ ﺑﻥ ﻫﺷﺎﻡ‪.‬‬ ‫ﺑﻥ ﺍﻟﺯﺑﻳﺭ ﻭﻋﺑ َﺩ ﺍﻟﺭﺣﻣﻥ َ‬ ‫ﺍﻵﻓﺎﻕ ﺃﺿﺎﻓﻭﺍ ﺇﻟﻰ ﺯﻳ ٍﺩ ﻭﺳﻌﻳ ٍﺩ ﻋﺑﺩَ ﷲ َ‬
‫�ﺎﺹ َﻭ َﻋﺑْ� َﺩ‬ ‫ْ�ﻥ ْﺍﻟ َﻌ ِ‬ ‫ْ�ﺭ َﻭ َﺳ�ﻌِﻳﺩَ ﺑ َ‬ ‫ْ�ﻥ ﱡ‬
‫ﺍﻟﺯ َﺑﻳ ِ‬ ‫ﷲﺑ َ‬
‫ﺕ َﻭ َﻋﺑْ�ﺩَ ِ‬ ‫ْ�ﻥ َﺛ ِﺎﺑ� ٍ‬ ‫ﺎﻥ ﺩَ َﻋ�ﺎ َﺯﻳْ� َﺩ ﺑ َ‬ ‫ﺱ ﺃَﻥﱠ ﻋ ُْﺛ َﻣ َ‬ ‫ﻓﻌﻥْ ﺃَ َﻧ ٍ‬‫َ‬
‫ﺻ���ﺎﺣِﻑِ ‪َ ،‬ﻭ َﻗ���ﺎ َﻝ ﻋ ُْﺛ َﻣ���ﺎﻥُ ﻟِﻠ���ﺭﱠ ﻫْ ﻁِ‬ ‫��ﺎﻡ‪َ ،‬ﻓ َﻧ َﺳ��� ُﺧﻭ َﻫﺎ ِﻓ���ﻲ ْﺍﻟ َﻣ َ‬ ‫��ﻥ ِﻫ َﺷ� ٍ‬ ‫ﺙ ْﺑ� ِ‬ ‫��ﻥ ْﺍﻟ َﺣ� ِ‬
‫��ﺎﺭ ِ‬ ‫ﺍﻟ���ﺭﱠ ﺣْ َﻣ ِﻥ ْﺑ� َ‬
‫)‪(4‬‬
‫‪P‬‬ ‫‪P‬‬

‫ﺁﻥ َﻓ��ﺎ ْﻛ ُﺗﺑُﻭﻩُ ِﺑﻠِ َﺳ� ِ‬

‫�ﺎﻥ‬ ‫ﺕ ِﻓ��ﻲ َﺷ��ﻲْ ٍء ِﻣ� َ�ﻥ ْﺍﻟﻘُ��ﺭْ ِ‬ ‫ﺍﺧ َﺗ َﻠ ْﻔ� ُﺗ ْﻡ ﺃَ ْﻧ� ُﺗ ْﻡ َﻭ َﺯ ْﻳ� ُﺩ ْﺑ��ﻥُ َﺛ ِﺎﺑ� ٍ‬ ‫ﱢﻳﻥ ﱠ‬
‫ﺍﻟﺛﻼَ َﺛ� ِﺔ‪ :‬ﺇِ َﺫﺍ ْ‬ ‫ْﺍﻟﻘُ َﺭﺷِ �ﻳ َ‬
‫)‪(5‬‬
‫ْﺵ‪َ ،‬ﻓﺈِ ﱠﻧ َﻣﺎ َﻧ َﺯ َﻝ ِﺑﻠ َِﺳﺎﻧ ِِﻬ ْﻡ َﻓ َﻔ َﻌﻠُﻭﺍ َﺫﻟ َِﻙ‪.‬‬ ‫ﻗُ َﺭﻳ ٍ‬
‫ﻳﻥ ﺑﺣﺳﺏ ﻣﺎ ﻛﺎﻧﻭﺍ ﻳﺣﺗﺎﺟﻭﻥ ﺇﻟﻳ�ﻪ ﻣ�ﻥ ﺍﻹﻣ�ﻼء ﻭﺍﻟﻛﺗﺎﺑ�ﺔ‪ ،‬ﻭﻛ�ﺎﻥ‬ ‫ﺛﻡ ﺃﺿﺎﻓﻭﺍ ﺑﻌﺩ ﺫﻟﻙ َ‬
‫ﺁﺧ ِﺭ َ‬

‫‪107‬‬
‫ﻣﻧﻬﻡ ﺃﺑﻲﱡ ﺑﻥ ﻛﻌﺏ ﺍﻟﺫﻱ ﺍﺣﺗﺎﺟﻭﺍ ﺇﻟﻳﻪ ﻟﻼﺳﺗﻅﻬﺎﺭ‪ ،‬ﻛﻣﺎ ﻭﺭﺩ ﻓﻲ ﺭﻭﺍﻳﺔ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺳ�ﻳﺭﻳﻥ‬
‫ﺍﻟﺳﺎﺑﻘﺔ‪.‬‬
‫ﻭﻗﺩ ﻭﻗﻊ ﻓﻲ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﻭﺍﺭﺩﺓ ﺗﺳﻣﻳﺔ ﺗﺳﻌ ٍﺔ ﻣﻥ ﻫﺅﻻء ﺍﻻﺛﻧﻲ ﻋﺷﺭ ﺭﺟﻼً‪ ،‬ﻭﻫﻡ‪:‬‬
‫ﺕ‪.‬‬‫‪َ - 1‬ﺯﻳْﺩ ﺑْﻥ َﺛ ِﺎﺑ ٍ‬
‫ﷲ ﺑْﻥ ﱡ‬
‫ﺍﻟﺯ َﺑﻳ ِْﺭ‪.‬‬ ‫‪َ - 2‬ﻋﺑْﺩ ِ‬
‫ﺎﺹ‪.‬‬ ‫‪َ - 3‬ﺳﻌِﻳﺩ ﺑْﻥ ْﺍﻟ َﻌ ِ‬
‫)‪(6‬‬

‫ْﻥ ِﻫ َﺷ ٍﺎﻡ‪.‬‬
‫ﺙﺑ ِ‬ ‫‪َ - 4‬ﻋﺑْﺩ ﺍﻟﺭﱠ ﺣْ َﻣ ِﻥ ﺑْﻥ ْﺍﻟ َﺣ ِ‬
‫ﺎﺭ ِ‬
‫)‪(7‬‬

‫ﻭﻫﺅﻻء ﻫﻡ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻣﺫﻛﻭﺭﻭﻥ ﻓﻲ ﺣﺩﻳﺙ ﺃﻧﺳﺑﻥ ﻣﺎﻟﻙ ﺍﻟﺳﺎﺑﻕ ﻗﺭﻳﺑًﺎ‪.‬‬

‫‪ - 5‬ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ‪ ،‬ﻛﻣﺎ ﻓﻲ ﺣﺩﻳﺙ ﻛﺛﻳﺭ ﺍﻟﻣﺗﻘﺩﻡ ﺃﻳﺿًﺎ‪.‬‬
‫‪ - 6‬ﺃﻧﺱ ﺑﻥ ﻣﺎﻟﻙ‪.‬‬
‫)‪(8‬‬
‫‪ - 7‬ﻋﺑﺩ ﷲ ﺑﻥ ﻋﺑﺎﺱ‪.‬‬
‫)‪(10‬‬
‫‪ - 8‬ﻣﺎﻟﻙ ﺑﻥ ﺃﺑﻲ ﻋﺎﻣﺭ‪ (9)،‬ﺟﺩ ﻣﺎﻟﻙ ﺑﻥ ﺃﻧﺱ‪ ،‬ﺛﺑﺕ ﺫﻟﻙ ﻣﻥ ﺭﻭﺍﻳﺗﻪ‪.‬‬
‫ﻋ�ﺎﻣﺭ ِﻣﻣﱠ�ﻥ ﻗ�ﺭﺃ ﻓ�ﻲ ﺯﻣ�ﺎﻥ ﻋﺛﻣ�ﺎﻥ‪،‬‬
‫ٍ‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻙ ﺑﻥ ﺃﻧﺱ‪ :‬ﻛﺎﻥ ﺟ ﱢﺩﻱ ﻣﺎﻟﻙ ﺑﻥ ﺃﺑﻲ‬
‫)‪(11‬‬
‫ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫َ‬ ‫ﻭﻛﺎﻥ ﻳُﻛﺗﺑﻪ‬
‫‪ - 9‬ﻛﺛﻳﺭ ﺑﻥ ﺃﻓﻠﺢ‪ (12)،‬ﻛﻣﺎ ﻓﻲ ﺣﺩﻳﺙ ﺍﺑﻥ ﺳﻳﺭﻳﻥ ﺍﻟﻣﺗﻘﺩﻡ‪.‬‬
‫ِﻳﺭ ‪-‬ﻭﻛﺎﻥ ﻓﻳﻬﻡ )ﻓﻳﻣﻥ ﻳﻛﺗﺏ(‪ :‬ﻫﻝ ﺗﺩﺭﻭﻥ ﻟﻡ ﻛﺎﻧﻭﺍ‬ ‫ﻭﻓﻳﻪ ﻗﻭﻝ ﻣﺣﻣﺩ ﺑﻥ ﺳﻳﺭﻳﻥ‪ :‬ﻓﻘﻠﺕ ﻟ َﻛﺛ ٍ‬
‫ﻳ َُﺅ ﱢﺧﺭﻭﻧﻪ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ ﻣﺣﻣﺩ‪ :‬ﻓﻅﻧﻧﺕ ﺃ ﱠﻧﻬﻡ ﺇ ﱠﻧﻣ�ﺎ ﻛ�ﺎﻧﻭﺍ ﻳ َُﺅ ﱢﺧﺭﻭﻧ�ﻪ ﻟﻳﻧﻅ�ﺭﻭﺍ ﺃﺣ�ﺩﺛﻬﻡ ﻋﻬ� ًﺩﺍ‬
‫)‪(13‬‬
‫ﺑﺎﻟﻌﺭﺿﺔ ﺍﻵﺧﺭﺓ‪ ،‬ﻓﻳﻛﺗﺑﻭ َﻧﻬﺎ ﻋﻠﻰ ﻗﻭﻟﻪ‪.‬‬
‫ﻭﻗ��ﺩ ﺭﻭﻱ ﻋ��ﻥ ﺃﺑ��ﻲ ﺍﻟﻣﻠ��ﻳﺢ ﻋ��ﻥ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﺃﻧ��ﻪ ﺣ��ﻳﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻛﺗ��ﺏ ﺍﻟﻣﺻ��ﺣﻑ ﻗ��ﺎﻝ‪:‬‬
‫)‪(15‬‬
‫ُﺗ ِﻣ ﱡﻝ)‪ (14‬ﻫُﺫﻳﻝٌ‪ ،‬ﻭﺗﻛﺗﺏُ َﺛ ِﻘﻳﻑٌ ‪.‬‬
‫)‪(16‬‬
‫ﻳﺵ ﻭ َﺛﻘِﻳ ٍ‬
‫ﻑ‪.‬‬ ‫ﻣﺻﺎ ِﺣﻔِﻧﺎ ﺇﻻﱠ ﻏِ ﻠﻣﺎﻥُ ﻗُ َﺭ ٍ‬
‫ﻭﻋﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ُﻳ ْﻣﻠِ َﻳﻥﱠ ﻓﻲ َ‬
‫ﺃﻣﺎ ﺍﻷﺛﺭ ﺍﻟ�ﻭﺍﺭﺩ ﻋ�ﻥ ﻋﻣ�ﺭ ﺑ�ﻥ ﺍﻟﺧﻁ�ﺎﺏ‪ ،‬ﻓ�ﻼ ﻣ�ﺩﺧﻝ ﻟ�ﻪ ﻫﻧ�ﺎ‪ ،‬ﺇﺫ ﻋﻣ�ﺭ ﻗ�ﺩ ﻣ�ﺎﺕ ﻗﺑ�ﻝ ﺃﻥ‬
‫ﺗﻛﺗﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺛﺭ ﺍﻟﻭﺍﺭﺩ ﻋﻥ ﻋﺛﻣ�ﺎﻥ‪ ،‬ﻓﺈﻧ�ﻪ ﻣﻧﻘﻁ�ﻊٌ؛ ﻷﻥ ﺃﺑ�ﺎ ﺍﻟﻣﻠ�ﻳﺢ ﻟ�ﻡ ﻳﻠ�ﻕ ﻋﺛﻣ�ﺎﻥ‪ (17)،‬ﻛﻣ�ﺎ ﺃﻥ‬
‫‪P‬‬ ‫‪P‬‬

‫ﺣﺩ ﻣ�ﻥ َﺛﻘِﻳ� ٍ‬

‫ﻑ ﺃﻭ‬ ‫ﻓﻳﻪ َﻧﻛﺎﺭﺓٌ‪ ،‬ﻷﻧﻪ ﻣﺧﺎﻟﻑ ﻟﻠﻭﺍﻗﻊ‪ ،‬ﻓﻠﻳﺱ ﻓﻳﻣﻥ ﻭﺭﺩ ﺗﺳﻣﻳﺗﻬﻡ ﻓﻲ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺃ ٌ‬

‫‪108‬‬
 ‫)‪(18‬‬
‫ُﻫ َﺫﻳ ٍْﻝ‪ ،‬ﺑﻝ ﻛﻠﻬﻡ ﺇﻣﺎ ﻗُ َﺭﺷِ ﻲﱞ ‪ ،‬ﻭﺇﻣﱠﺎ ﺃﻧﺻﺎﺭﻱﱞ ‪.‬‬
‫ﻭ ِﻣﻣﱠﻥ ﻭﺭﺩ ﺗﺳﻣﻳﺗﻬﻡ ﺃﻳﺿًﺎ ﻓﻳﻣﻥ ﺷﺎﺭﻙ ﻓﻲ ﻫﺫﺍ ﺍﻟﺟﻣﻊ ﺑﺎﻟﻛﺗﺎﺑﺔ ﺃﻭ ﺍﻹﻣﻼء‪:‬‬
‫ﻋﺑ�ﺩ ﷲ ﺑ��ﻥ ﻋﻣ�ﺭ ﺑ��ﻥ ﺍﻟﺧﻁ�ﺎﺏ‪ ،‬ﻭﻋﺑ��ﺩ ﷲ ﺑ��ﻥ ﻋﻣ�ﺭﻭ ﺑ��ﻥ ﺍﻟﻌ�ﺎﺹ‪ ،‬ﻭﺃﺑ��ﺎﻥ ﺑ�ﻥ ﺳ��ﻌﻳﺩ ﺑ��ﻥ‬
‫)‪(19‬‬
‫ﺍﻟﻌﺎﺹ‪.‬‬
‫ﻭﺃﺑﺎﻥ ﺑ�ﻥ ﺳ�ﻌﻳﺩ ﺑ�ﻥ ﺍﻟﻌ�ﺎﺹ‪ ،‬ﻫ�ﻭ ﻋ� ﱡﻡ ﺳ�ﻌﻳﺩ ﺑ�ﻥ ﺍﻟﻌ�ﺎﺹ ‪ -‬ﺃﺣ�ﺩ ﺍﻷﺭﺑﻌ�ﺔ ﺍﻟ�ﺫﻳﻥ ﺍﺧﺗﻳ�ﺭﻭﺍ‬
‫ﻟﻠﺟﻣﻊ‪ ،‬ﻭﻗﺩ ﻭﺭﺩ ﺃﻧﻪ ﺷﺎﺭﻙ ﻓﻲ ﻫﺫﺍ ﺍﻟﺟﻣﻊ‪:‬‬
‫ﺏ ﻋﻥ ﺧﺎﺭﺟﺔ ﺑ�ﻥ ﺯﻳ� ٍﺩ ﻋ�ﻥ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ ﺃ ﱠﻧ� ُﻪ َﻗ�ﺎ َﻝ‪:‬‬ ‫ﻓﻌﻥ ﻋُﻣﺎﺭﺓ ﺑﻥ َﻏ ِﺯﻳﱠﺔ ﻋﻥ ﺍﺑﻥ ﺷﻬﺎ ٍ‬
‫�ﺣ ًﻔﺎ‪َ .‬ﻭ َﻗ��ﺎ َﻝ ﺇ ﱢﻧ��ﻲ َﺟﺎﻋِ � ٌﻝ َﻣ َﻌ��ﻙ َﺭ ُﺟ�ﻼً َﻟ ِﺑﻳ ًﺑ��ﺎ َﻓﺻِ ��ﻳﺣً ﺎ‪َ ،‬ﻓ َﻣ��ﺎ‬ ‫َﻓ��ﺄ َ َﻣ َﺭﻧِﻲ ﻋ ُْﺛ َﻣ��ﺎﻥُ ﺃَﻥْ ﺃَ ْﻛ ُﺗ� َ‬
‫�ﺏ َﻟ� ُﻪ ﻣُﺻْ � َ‬
‫ﺍﺧ َﺗ َﻠ ْﻔ ُﺗ َﻣ��ﺎ ﻓِﻳ� ِﻪ َﻓﺎﺭْ َﻓ َﻌ��ﺎﻩُ ﺇ َﻟ��ﻲﱠ ‪َ ،‬ﻓ َﺟ َﻌ� َﻝ َﻣ َﻌ� ُﻪ ﺃَ َﺑ� َ‬
‫�ﺎﻥ ْﺑ� َ�ﻥ َﺳ�ﻌِﻳ ِﺩ ْﺑ� ِﻥ‬ ‫ﺎﻛ ُﺗ َﺑ��ﺎﻩُ‪َ ،‬ﻭ َﻣ��ﺎ ْ‬
‫ﺍﺟْ َﺗ َﻣﻌْ ُﺗ َﻣ��ﺎ َﻋ َﻠ ْﻳ� ِﻪ َﻓ ْ‬
‫ﺎﺹ‪.‬‬ ‫ْﺍﻟ َﻌ ِ‬
‫)‪(20‬‬

‫ﻭﺃﺑﺎﻥ ﺑﻥ ﺳﻌﻳﺩ ﺑﻥ ﺍﻟﻌﺎﺹ ﻗﺗﻝ ﻓﻲ ﺳﻧﺔ ﺍﺛﻧﺗ�ﻲ ﻋﺷ�ﺭﺓ ﻳ�ﻭﻡ ﺃﺟﻧ�ﺎﺩﻳﻥ‪ ،‬ﻗﺑ�ﻝ ﻭﻓ�ﺎﺓ ﺃﺑ�ﻲ ﺑﻛ�ﺭ‬
‫ﺻ ْﻔﺭ‪ ،‬ﻓﻲ ﺻﺩﺭ ﺧﻼﻓﺔ ﻋﻣﺭ‪ ،‬ﻭﻗﻳﻝ ﺇﻧﻪ ﺗﻭﻓﻲ ﺳﻧﺔ‬ ‫ﺑﻘﻠﻳﻝ‪ ،‬ﺃﻭ ﺳﻧﺔ ﺃﺭﺑﻊ ﻋﺷﺭﺓ ﻳﻭﻡ ﻣﺭْ ﺝ ﺍﻟ ﱡ‬
‫)‪(21‬‬
‫ﺗﺳﻊ ﻭﻋﺷﺭﻳﻥ‪ ،‬ﻭﺍﻷﻭﻝ ﻗﻭﻝ ﺃﻛﺛﺭ ﺃﻫﻝ ﺍﻟﻧﺳﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ‪ :‬ﻭﻭﻗﻊ ﻓﻲ ﺭﻭﺍﻳﺔ ﻋُﻣﺎﺭﺓ ﺑﻥ َﻏ ِﺯﻳﱠﺔ "ﺃﺑﺎﻥ ﺑﻥ ﺳﻌﻳﺩ ﺑﻥ ﺍﻟﻌﺎﺹ" ﺑﺩﻝ "ﺳﻌﻳﺩ"‪،‬‬
‫ﻗﺎﻝ ﺍﻟﺧﻁﻳﺏ‪ :‬ﻭﻭﻫِﻡ ﻋُﻣﺎﺭﺓ ﻓﻲ ﺫﻟﻙ؛ ﻷﻥ ﺃﺑﺎﻥ ﻗُﺗِﻝ ﺑﺎﻟﺷﺎﻡ ﻓﻲ ﺧﻼﻓﺔ ﻋﻣﺭ‪ ،‬ﻭﻻ ﻣﺩﺧﻝ ﻟ�ﻪ‬
‫ﻓ��ﻲ ﻫ��ﺫﻩ ﺍﻟﻘﺻ��ﺔ‪ ،‬ﻭﺍﻟ��ﺫﻱ ﺃﻗﺎﻣ��ﻪ ﻋﺛﻣ��ﺎﻥ ﻓ��ﻲ ﺫﻟ��ﻙ ﻫ��ﻭ ﺳ��ﻌﻳﺩ ﺑ��ﻥ ﺍﻟﻌ��ﺎﺹ ‪ -‬ﺍﺑ��ﻥ ﺃﺧ��ﻲ ﺃﺑ��ﺎﻥ‬
‫)‪(22‬‬
‫ﺍﻟﻣﺫﻛﻭﺭ ﺍﻫـ‪.‬‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺭﺣﻣﺔ ﷲ ﻋﻠﻳﻪ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪ ،33‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﺣﺎﻓﻅ‬
‫ﺍﺑﻥ ﻛﺛﻳﺭ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﺳﻧﺎﺩﻩ ﺻﺣﻳﺢ‪ .‬ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.45‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.30‬‬
‫)‪ (3‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(634/8‬‬
‫ﺑﻛﺭ ‪. ‬‬
‫ﻳﻌﻧﻲ ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ﻛﺗﺑﺕ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ٍ‬
‫)‪(4‬‬

‫ﻗﺭﻳﺵ )‪(621/6‬ﺡ ‪.3506‬‬

‫ٍ‬ ‫)‪ (5‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﺍﻟﻣﻧﺎﻗﺏ ﺑﺎﺏ ﻧﺯﻝ ﺍﻟﻘﺭﺁﻥ ﺑﻠﺳﺎﻥ‬
‫)‪ (6‬ﻫﻭ ﺳﻌﻳﺩ ﺑﻥ ﺍﻟﻌﺎﺹ ﺑﻥ ﺃﻣﻳﺔ ﺑﻥ ﻋﺑﺩ ﺷﻣﺱ ﺑﻥ ﻋﺑ�ﺩ ﻣﻧ�ﺎﻑ ﺍﻟﻘﺭﺷ�ﻲ ﺍﻷﻣ�ﻭﻱ‪ ،‬ﻟ�ﻪ ﺻ�ﺣﺑﺔ‪ ،‬ﺗ�ﻭﻓﻲ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﻭﻟ�ﻪ‬
‫ﺗﺳﻊ ﺳﻧﻳﻥ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﻳﺭً ﺍ ﺷﺭﻳ ًﻔﺎ‪ ،‬ﺫﺍ ﺣﻠﻡ ﻭﻋﻘﻝ ﻳﺻﻠﺢ ﻟﻠﺧﻼﻓﺔ‪ ،‬ﻭﻟﻲ ﺇﻣﺭﺓ ﺍﻟﻣﺩﻳﻧﺔ ﻟﻣﻌﺎﻭﻳﺔ ‪ ‬ﺛﻡ ﻭﻟﻲ ﺇﻣ�ﺭﺓ ﺍﻟﻛﻭﻓ�ﺔ‪،‬‬
‫ﻭﻏﺯﺍ ﻁﺑﺭﺳﺗﺎﻥ ﻓﻔﺗﺣﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺩ ﻣﻥ ﻧﺩﺑﻬﻡ ﻋﺛﻣﺎﻥ ‪ ‬ﻟﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ؛ ﻟﻔﺻ�ﺎﺣﺗﻪ ﻭﺷ�ﺑﻪ ﻟﻬﺟﺗ�ﻪ ﺑﻠﻬﺟ�ﺔ َﺭﺳُ�ﻭﻝ‬

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‫ﷲ ‪ ،‬ﻣﺎﺕ ﺳ�ﻧﺔ ﺳ�ﺑﻊ ﺃﻭ ﺛﻣ�ﺎﻥ ﻭﺧﻣﺳ�ﻳﻥ‪ .‬ﺳ�ﻳﺭ ﺃﻋ�ﻼﻡ ﺍﻟﻧ�ﺑﻼء ﻟﻠ�ﺫﻫﺑﻲ )‪ ،(444/3‬ﻭﻁﺑﻘ�ﺎﺕ ﺍﺑ�ﻥ ﺳ�ﻌﺩ )‪،(30/5‬‬
‫ِ‬
‫ﻭﺃﺳﺩ ﺍﻟﻐﺎﺑﺔ ﻓﻲ ﻣﻌﺭﻓﺔ ﺍﻟﺻﺣﺎﺑﺔ )‪.(391/2‬‬
‫)‪ (7‬ﻣ��ﻥ ﺃﺷ��ﺭﺍﻑ ﺑﻧ��ﻲ ﻣﺧ��ﺯﻭﻡ‪ ،‬ﺗ��ﻭﻓﻲ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﻭﻫ��ﻭ ﺍﺑ��ﻥ ﻋﺷ��ﺭ ﺳ��ﻧﻳﻥ‪ ،‬ﻭﻛ��ﺎﻥ ﻣ��ﻥ ﻧ��ﺑﻼء ﺍﻟﺭﺟ��ﺎﻝ‪ ،‬ﻭﻣ��ﻥ ﻓﺿ��ﻼء‬
‫ﺩﺭ‪ ،‬ﺷﻬﺩ ﺍﻟﺟﻣﻝ ﻣﻊ ﻋﺎﺋﺷﺔ‪ ،‬ﻭﻛﺎﻥ ﺻﻬﺭً ﺍ ﻟﻌﺛﻣﺎﻥ‪ .‬ﺗﻭﻓﻲ ﻓﻲ ﺧﻼﻓ�ﺔ ﻣﻌﺎﻭﻳ�ﺔ‪.‬‬ ‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﺧﻳﺎﺭﻫﻡ ﻋﻠﻣًﺎ ﻭﺩﻳ ًﻧﺎ ﻭﻋﻠﻭ ﻗ ٍ‬
‫ﺃﺳﺩ ﺍﻟﻐﺎﺑﺔ )‪ ،(327/3‬ﻭﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(484/3‬‬
‫)‪ (8‬ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ ﻋ�ﻥ ﻣﺷ�ﺎﺭﻛﺔ ﺍﺑ�ﻥ ﻋﺑ�ﺎﺱ ﻭﺃﻧ�ﺱ ﺑ�ﻥ ﻣﺎﻟ�ﻙ ﻓ�ﻲ ﺍﻟﻛﺗﺎﺑ�ﺔ‪ :‬ﻭﻗ�ﻊ ﺫﻟ�ﻙ ﻓ�ﻲ ﺭﻭﺍﻳ�ﺔ ﺇﺑ�ﺭﺍﻫﻳﻡ ﺑ�ﻥ‬
‫ﺇﺳﻣﺎﻋﻳﻝ ﺑﻥ ﻣﺟﻣﻊ ﻋﻥ ﺍﺑﻥ ﺷﻬﺎﺏ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(635/8‬‬
‫)‪ (9‬ﻣﻥ ﻛﺑﺎﺭ ﺍﻟﺗﺎﺑﻌﻳﻥ ﻭﻋﻠﻣ�ﺎﺋﻬﻡ‪ ،‬ﻭﺃﺑ�ﻭﻩ ﺃﺑ�ﻭ ﻋ�ﺎﻣﺭ ﺑ�ﻥ ﻋﻣ�ﺭﻭ ﺑ�ﻥ ﺍﻟﺣ�ﺎﺭﺙ‪ ،‬ﺻ�ﺣﺎﺑﻲ ﺷ�ﻬﺩ ﺍﻟﻣﻐ�ﺎﺯﻱ ﻛﻠﻬ�ﺎ ﻣ�ﺎ ﺧ�ﻼ‬
‫ﺑﺩﺭً ﺍ‪ ،‬ﻭﻫﻭ ﺃﺣﺩ ﺍﻟﺫﻳﻥ ﺣﻣﻠﻭﺍ ﺍﻟﺧﻠﻳﻔﺔ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ‪ ‬ﻟﻳﻼً ﺇﻟﻰ ﻗﺑﺭﻩ‪ .‬ﺗﻬﺫﻳﺏ ﺍﻟﺗﻬﺫﻳﺏ )‪.(19/10‬‬
‫)‪ (10‬ﺍﻧﻅﺭ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺹ ‪.29‬‬
‫)‪ (11‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.34‬‬
‫)‪ (12‬ﻣﻭﻟﻰ ﺃﺑﻲ ﺃﻳﻭﺏ ﺍﻷﻧﺻﺎﺭﻱ‪ ،‬ﻗُﺗِﻝ ﻓﻲ ﻭﻗﻌﺔ ﺍﻟﺣﺭﺓ ﺳﻧﺔ ‪63‬ﻫـ‪ .‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(71/1‬‬
‫)‪ (13‬ﺭﻭﺍﻩ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺑ��ﺎﺏ ﺟﻣ��ﻊ ﻋﺛﻣ��ﺎﻥ ﺭﺣﻣ��ﺔ ﷲ ﻋﻠﻳ��ﻪ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺹ ‪ ،33‬ﻭﺃﻭﺭﺩﻩ‬
‫ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﻛﺛﻳﺭ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﺳﻧﺎﺩﻩ ﺻﺣﻳﺢ‪ .‬ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.45‬‬
‫ﱡ‬
‫ﺍﻟﺣﻕ } ‪ .‬ﺍﻟﺑﻘﺭﺓ ‪ .282‬ﻗﺎﻝ ﺍﻟﺟﻭﻫﺭﻱ ﻓ�ﻲ ﺍﻟﺻ�ﺣﺎﺡ‪ :‬ﻭﺃﻣ� ﱠﻝ‬ ‫)‪ (14‬ﺃﻱ ُﺗﻣﻠﻲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ { :‬ﻓﻠﻳﻛﺗﺏ ﻭﻟﻳُﻣْ ﻠ ِِﻝ ﺍﻟﺫﻱ ﻋﻠﻳﻪ‬
‫ﺍﻟﻛﺗﺎﺏ‪ .‬ﺍﻟﺻﺣﺎﺡ )ﻣﻠﻝ( )‪.(1821/5‬‬
‫َ‬ ‫ُ‬
‫ﺃﻣﻠﻠﺕ ﻋﻠﻳﻪ‬ ‫ﻋﻠﻳﻪ ﺃﻳﺿًﺎ‪ ،‬ﺑﻣﻌﻧﻰ ﺃﻣﻠﻰ‪ .‬ﻳُﻘﺎﻝ‪:‬‬
‫)‪ (15‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.34‬‬
‫)‪ (16‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ :‬ﺑﺎﺏ ﺟﻣﻊ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﻣﺻﺣﻑ ﺹ ‪.17‬‬
‫)‪ (17‬ﺍﻧﻅﺭ ﺗﺭﺟﻣﺗﻪ ﻓﻲ ﺗﻬﺫﻳﺏ ﺍﻟﻛﻣﺎﻝ )‪.(317-316/34‬‬
‫)‪ (18‬ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(635/8‬‬
‫)‪ (19‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘ�ﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺹ ‪ ،258‬ﺷ�ﻳﺦ ﺍﻟﻘ�ﺭﺍء ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﻋﻠ�ﻲ ﺑ�ﻥ ﺧﻠ�ﻑ ﺍﻟﺣﺳ�ﻳﻧﻲ ﺍﻟﺷ�ﻬﻳﺭ ﺑﺎﻟﺣ�ﺩﺍﺩ ﻓ�ﻲ‬
‫ﻛﺗﺎﺑﻪ‪ :‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.21‬‬
‫)‪ (20‬ﺭﻭﺍﻩ ﺍﻟﻁﺣﺎﻭﻱ ﻓﻲ ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻵﺛﺎﺭ‪.(193/4) .‬‬
‫)‪ (21‬ﺃﺳﺩ ﺍﻟﻐﺎﺑﺔ ﻓﻲ ﻣﻌﺭﻓﺔ ﺍﻟﺻﺣﺎﺑﺔ )‪.(47/1‬‬
‫)‪ (22‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ ،(635/8‬ﻭﺍﻧﻅﺭ ﺍﻟﺟﺎﻣﻊ ﻷﺣﻛﺎﻡ ﺍﻟﻘﺭﺁﻥ ﻟﻠﻘﺭﻁﺑﻲ )‪.(39/1‬‬

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 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‬
‫ﻣﻧﻬﺞ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪ ‬ﻭﻣﺯﺍﻳﺎﻩ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻣﻧﻬﺞ ﻋﺛﻣﺎﻥ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫‪ - 1‬ﻋﻣﻝ ﻋﺛﻣﺎﻥ ‪ ‬ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫‪4T‬‬ ‫‪4T‬‬

‫‪ - 2‬ﺧﻁﺔ ﺍﻟﻌﻣﻝ‬
‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬ﻣﻨﻬﺞ ﻋﺜﻤﺎن ﻓﻲ ﺟﻤﻊ اﻟﻘﺮآن‬

‫‪ - 1‬ﻋﻤﻞ ﻋﺜﻤﺎن ‪ ‬ﻓﻲ ﺟﻤﻊ اﻟﻘﺮآن‬

‫ﻛﺎﻥ ﺍﻟﻣﻘﺻﻭﺩ ﻣﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺯﻣﻥ ﻋﺛﻣﺎﻥ ﻗﻁﻊ ﺩﺍﺑﺭ ﺍﻟﻔﺗﻧﺔ ﺍﻟﺗﻲ ﻁﺭﺃﺕ ﻋﻠﻰ ﺍﻟﻣﺳﻠﻣﻳﻥ‬
‫ﻣﻥ ﺍﻻﺧﺗﻼﻑ ﻓ�ﻲ ﻛﺗ�ﺎﺏ ﷲ‪ ،‬ﺑﺟﻣ�ﻊ ﻭﺗﺣﺩﻳ�ﺩ ﺍﻷﻭﺟ�ﻪ ﺍﻟﻣﺗ�ﻭﺍﺗﺭﺓ ﺍﻟﻣﺟﻣ�ﻊ ﻋﻠﻳﻬ�ﺎ ﻓ�ﻲ ﺗ�ﻼﻭﺓ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺇﺑﻌﺎﺩ ﻛﻝ ﻣﺎ ﻟﻡ ﺗﺛﺑﺕ ﻗﺭﺁﻧﻳﺗﻪ‪ ،‬ﺳﻭﺍء ﺑﻧﺳﺦ‪ ،‬ﺃﻭ ﺑﺄﻥ ﻟﻡ ﻳﻛﻥ ﻗﺭﺁ ًﻧﺎ ﺃﺻﻼً‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﻘﺎﺿ��ﻲ ﺍﻟﺑ��ﺎﻗﻼﻧﻲ‪ :‬ﻟ��ﻡ ﻳﻘﺻ��ﺩ ﻋﺛﻣ��ﺎﻥُ َﻗﺻْ ��ﺩَ ﺃﺑ��ﻲ ﺑﻛ� ٍ�ﺭ ﻓ��ﻲ ﺟﻣ��ﻊ ﻧﻔ��ﺱ ﺍﻟﻘ��ﺭﺁﻥ ﺑ��ﻳﻥ‬
‫ﻟ�ﻭﺣﻳﻥ‪ ،‬ﻭﺇﻧﻣ��ﺎ ﻗﺻ��ﺩ ﺟﻣ َﻌﻬ��ﻡ ﻋﻠ�ﻰ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﺛﺎﺑﺗ��ﺔ ﺍﻟﻣﻌﺭﻭﻓ��ﺔ ﻋ�ﻥ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ،‬ﻭﺇﻟﻐ��ﺎء ﻣ��ﺎ‬
‫ﺗﻧﺯﻳ�ﻝ‪ ،‬ﻭﻻ‬
‫ٍ‬ ‫ﻑ ﻻ ﺗﻘﺩﻳﻡ ﻓﻳ�ﻪ ﻭﻻ ﺗ�ﺄﺧﻳﺭ‪ ،‬ﻭﻻ ﺗﺄﻭﻳ�ﻝ ﺃ ُ ِﺛﺑ�ﺕ ﻣ�ﻊ‬ ‫ﻭﺃﺧ َﺫﻫُﻡ ِﺑﻣﺻﺣ ٍ‬ ‫ﻟﻳﺱ ﻛﺫﻟﻙ‪ْ ،‬‬
‫ﻭﺣﻔﻅ�ﻪ؛ ﺧﺷ�ﻳﺔ ﻭﻗ�ﻭﻉ ﺍﻟﻔﺳ�ﺎﺩ‬ ‫ُ‬ ‫ﻭﻣﻔ�ﺭﻭﺽ ﻗﺭﺍء ُﺗ�ﻪ‬
‫ٍ‬ ‫ِ�ﺏ ﻣ�ﻊ ﻣ ُْﺛ َﺑ�ﺕ ﺭﺳ�ﻣﻪ‬
‫ﻣﻧﺳﻭﺥ ﺗﻼﻭﺗﻪ ُﻛﺗ َ‬
‫)‪(1‬‬
‫ﻭﺍﻟﺷﺑﻬﺔ ﻋﻠﻰ ﻣﻥ ﻳﺄﺗﻲ ﺑﻌﺩ‪.‬‬
‫ﻓﺄﺭﺍﺩ ﻋﺛﻣﺎﻥ ‪ ‬ﺃﻥ ﻳﻧﺳﺦ ﻣﻥ ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ﺟﻣﻌﻬﺎ ﺃﺑﻭ ﺑﻛﺭ ‪ ‬ﻣﺻﺎﺣﻑ ﻣﺟﻣﻌًﺎ ﻋﻠﻳﻬﺎ‬
‫ﺗﻛﻭﻥ ﺃﺋﻣﺔ ﻟﻠﻧﺎﺱ ﻓﻲ ﺗﻼﻭﺓ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻳﻬ� َﻡ ﻭﺍﻫ� ٌﻡ‬ ‫ٌ‬
‫ﻓﺎﺳ�ﻕ ﻳﺳ�ﻌﻰ ﻓ�ﻲ ﻛﻳ�ﺩ ﺍﻟ�ﺩﻳﻥ‪ ،‬ﺃﻭ ﺃﻥ ِ‬ ‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺯﻡ‪ :‬ﺧﺷﻲ ﻋﺛﻣﺎﻥ ‪ ‬ﺃﻥ ﻳ�ﺄﺗﻲ‬
‫ﻣﻥ ﺃﻫﻝ ﺍﻟﺧﻳﺭ‪ ،‬ﻓﻳﺑ ﱢﺩﻝ ﺷﻳ ًﺋﺎ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻓﻳﻛ�ﻭﻥ ﺍﺧ�ﺗﻼﻑ ﻳ�ﺅﺩﻱ ﺇﻟ�ﻰ ﺍﻟﺿ�ﻼﻝ‪ ،‬ﻓﻛﺗ�ﺏ‬
‫ﻣﺻﺎﺣﻑ ﻣﺟﻣﻌًﺎ ﻋﻠﻳﻬﺎ‪ ،‬ﻭﺑﻌﺙ ﺇﻟﻰ ﻛﻝ ﺃﻓﻕ ﻣﺻﺣ ًﻔﺎ‪ ،‬ﻟﻛﻲ ‪-‬ﺇﻥ ﻭﻫﻡ ﻭﺍﻫ ٌﻡ‪ ،‬ﺃﻭ ﺑ ﱠﺩﻝ ﻣﺑ� ﱢﺩﻝ‪-‬‬
‫)‪(2‬‬
‫ُﺭ ِﺟﻊ ﺇﻟﻰ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﺟﻣﻊ ﻋﻠﻳﻪ‪ ،‬ﻓﺎﻧﻛﺷﻑ ﺍﻟﺣﻕ‪ ،‬ﻭﺑﻁﻝ ﺍﻟﻛﻳﺩ ﻭﺍﻟﻭﻫﻡ‪.‬‬
‫ﻓﻠﻡ ﻳﻛﻥ ﻗﺻﺩ ﻋﺛﻣﺎﻥ ﺟﻣﻊ ﻣﺎ ﻟﻳﺱ ﻣﺟﻣﻭﻋً�ﺎ‪ ،‬ﻓﻘ�ﺩ ﻛ�ﺎﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺯﻣ�ﻥ ﺍﻟﺻ�ﺩﻳﻕ ﻗ�ﺩ ُﺟﻣِ�ﻊ‪،‬‬
‫ﻗﺻﺩَ ﻧﺳ َﺦ ﻣﺎ ﻛﺎﻥ ﻣﺟﻣﻭﻋًﺎ ﻣﻧﻪ ﺯﻣﻥ ﺍﻟﺻﺩﻳﻕ ﻓﻲ ﻣﺻﺎﺣﻑ ﻳﻘﺗﺩﻱ ِﺑﻬﺎ ﺍﻟﻣﺳﻠﻣﻭﻥ‪.‬‬ ‫ﻭﺇﻧﻣﺎ َ‬

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‫ﻗﺎﻝ ﺍﻟﻧﻭﻭﻱ‪ :‬ﺧﺎﻑ ﻋﺛﻣﺎﻥ ‪ ‬ﻭﻗﻭﻉ ﺍﻻﺧﺗﻼﻑ ﺍﻟﻣﺅﺩﻱ ﺇﻟﻰ ﺗ�ﺭﻙ ﺷ�ﻲء ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺯﻳﺎﺩﺓ ﻓﻳﻪ‪ ،‬ﻓﻧﺳ�ﺦ ﻣ�ﻥ ﺫﻟ�ﻙ ﺍﻟﻣﺟﻣ�ﻭﻉ ﺍﻟ�ﺫﻱ ﻋﻧ�ﺩ ﺣﻔﺻ�ﺔ‪ ،‬ﺍﻟ�ﺫﻱ ﺃﺟﻣﻌ�ﺕ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻋﻠﻳ�ﻪ‬
‫ﻣﺻﺎﺣﻑ‪ ،‬ﻭﺑﻌﺙ ِﺑﻬﺎ ﺇﻟﻰ ﺍﻟﺑﻠﺩﺍﻥ‪ ،‬ﻭﺃﻣﺭ ﺑ�ﺈﺗﻼﻑ ﻣ�ﺎ ﺧﺎﻟﻔﻬ�ﺎ‪ ،‬ﻭﻛ�ﺎﻥ ﻓﻌﻠ�ﻪ ﻫ�ﺫﺍ ﺑﺎﺗﻔ�ﺎﻕ ﻣﻧ�ﻪ‬
‫َ‬
‫ﻭﻣﻥ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﺳﺎﺋﺭ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻏﻳﺭﻫﻡ ‪.‬ـ‬
‫)‪(3‬‬

‫ﻗﺎﻝ ﺍﻟﺑﻳﻬﻘﻲ‪ :‬ﺛﻡ ﻧﺳﺦ )ﺯﻳ ٌﺩ( ﻣﺎ ﺟﻣﻌ�ﻪ ﻓ�ﻲ ﺍﻟﺻ�ﺣﻑ )ﻓ�ﻲ ﻋﻬ�ﺩ ﺃﺑ�ﻲ ﺑﻛ�ﺭ( ﻓ�ﻲ ﻣﺻ�ﺎﺣﻑ‬
‫)‪(4‬‬
‫ﺑﺈﺷﺎﺭﺓ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ‪ ‬ﻋﻠﻰ ﻣﺎ ﺭﺳﻡ ﺍﻟﻣﺻﻁﻔﻰ ‪.‬ـ‬
‫‪ - 2‬ﺧﻄﺔ اﻟﻌﻤﻞ‬
‫ﺷﺭﻉ ﺍﻟﺻﺣﺎﺑﺔ ﺍﻟﻣﻭﻛﻠﻭﻥ ﺑﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﻛﺗﺎﺑ�ﺔ ﺍﻟﻣﺻ�ﺣﻑ ﺍﻹﻣ�ﺎﻡ‪ ،‬ﺍﻟ�ﺫﻱ ﻧﺳ�ﺧﻭﺍ ﻣﻧ�ﻪ‬
‫ﺑﻌﺩ ﺫﻟﻙ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺭﺳﻠﺔ ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺧﻠﻳﻔﺔ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﻳﺗﻌﺎﻫ�ﺩﻫﻡ ﻭﻳﺷ�ﺭﻑ‬
‫ﻋﻠﻳﻬﻡ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻣﻭﺟﻭﺩﻭﻥ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﺟﻣﻳﻌًﺎ ﻳﺷﺎﺭﻛﻭﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﻣﻝ‪.‬‬
‫ﻭﻳُﻣﻛﻥ ﺃﻥ ﻳﻠﺧﺹ ﻣﻧﻬﺞ ﺍﻟﺟﻣﻊ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻓﻳﻣﺎ ﻳﺄﺗﻲ‪:‬‬
‫‪ - 1‬ﺍﻻﻋﺗﻣﺎﺩ ﻋﻠﻰ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﺻ�ﺩﻳﻕ ‪ ،‬ﻭﻳﻅﻬ�ﺭ ﻫ�ﺫﺍ ﺟﻠ ًّﻳ�ﺎ ﻓ�ﻲ ﻁﻠ�ﺏ ﻋﺛﻣ�ﺎﻥ ‪‬‬
‫ﺑﻛ�ﺭ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﻥ ﺣﻔﺻ�ﺔ ‪-‬ﺭﺿ�ﻲ ﷲ ﻋﻧﻬ�ﺎ‪ ،‬ﻭﻗ�ﺩ ﻛﺎﻧ�ﺕ ﻫ�ﺫﻩ‬ ‫ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ﺟﻣﻊ ﻓﻳﻬﺎ ﺃﺑﻭ ٍ‬
‫ﺍﻟﺻﺣﻑ ‪-‬ﻛﻣﺎ ﻣﺭﱠ ‪ -‬ﻣﺳﺗﻧﺩ ًﺓ ﺇﻟﻰ ﺍﻷﺻﻝ ﺍﻟﻣﻛﺗﻭﺏ ﺑﻳﻥ ﻳﺩﻱ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪.‬‬
‫ﻭﺑﺫﻟﻙ ﻳﻧﺳﺩ ﺑﺎﺏ ﺍﻟﻘﺎﻟﺔ‪ ،‬ﻓﻼ ﻳﺯﻋﻡ ﺯﺍﻋﻡ ﺃﻥ ﻓﻲ ﺍﻟﺻﺣﻑ ﺍﻟﻣﻛﺗﻭﺑﺔ ﻓﻲ ﺯﻣﻥ ﺃﺑﻲ ﺑﻛ�ﺭ ﻣ�ﺎ‬
‫ﻟﻡ ﻳُﻛﺗﺏ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺣﻑ ﺍﻟﻌﺛﻣ�ﺎﻧﻲ‪ ،‬ﺃﻭ ﺃﻧ�ﻪ ﻗ�ﺩ ﻛﺗ�ﺏ ﻓ�ﻲ ﻣﺻ�ﺎﺣﻑ ﻋﺛﻣ�ﺎﻥ ﻣ�ﺎ ﻟ�ﻡ ﻳﻛ�ﻥ ﻓ�ﻲ‬
‫)‪(5‬‬
‫ﺻﺣﻑ ﺃﺑﻲ ﺑﻛﺭ‪.‬‬
‫ﺻ � َﺔ‪ :‬ﺃَﻥْ ﺃَﺭْ ﺳِ �ﻠِﻲ ﺇِ َﻟ ْﻳ َﻧ��ﺎ ِﺑﺎﻟ ﱡ‬
‫ﺻ � ُﺣﻑِ‬ ‫�ﻥ َﻣﺎﻟِ��ﻙٍ ﻗ��ﺎﻝ‪َ … :‬ﻓﺄَﺭْ َﺳ � َﻝ ﻋ ُْﺛ َﻣ��ﺎﻥُ ﺇِ َﻟ��ﻰ َﺣ ْﻔ َ‬ ‫ﻋ��ﻥ ﺃَ َﻧ� ِ‬
‫�ﺱ ْﺑ� ِ‬
‫ْ�ﻥ‬ ‫ﺻ� ُﺔ ﺇِ َﻟ�ﻰ ﻋ ُْﺛ َﻣ َ‬
‫�ﺎﻥ‪َ ،‬ﻓ�ﺄ َ َﻣ َﺭ َﺯﻳْ�ﺩَ ﺑ َ‬ ‫ﺕ ِﺑﻬ�ﺎ َﺣ ْﻔ َ‬ ‫ﺻﺎﺣِﻑِ ُﺛ ﱠﻡ َﻧ ُﺭ ﱡﺩ َﻫﺎ ﺇِ َﻟ ْﻳ�ﻙِ ‪َ ،‬ﻓﺄَﺭْ َﺳ� َﻠ ْ‬ ‫َﻧ ْﻧ َﺳ ُﺧ َﻬﺎ ﻓِﻲ ْﺍﻟ َﻣ َ‬
‫�ﻥ ِﻫ َﺷ� ٍ‬
‫�ﺎﻡ‬ ‫ﺙ ْﺑ� ِ‬
‫�ﺎﺭ ِ‬ ‫�ﺎﺹ َﻭ َﻋ ْﺑ � َﺩ ﺍﻟ��ﺭﱠ ﺣْ َﻣ ِﻥ ْﺑ� َ�ﻥ ْﺍﻟ َﺣ� ِ‬
‫ﺍﻟﺯ َﺑ ْﻳ� ِ�ﺭ َﻭ َﺳ �ﻌِﻳﺩَ ْﺑ� َ�ﻥ ْﺍﻟ َﻌ� ِ‬ ‫ﷲ ْﺑ� َ�ﻥ ﱡ‬ ‫َﺛ ِﺎﺑ � ٍ‬
‫ﺕ َﻭ َﻋ ْﺑ � َﺩ ِ‬
‫ﺻﺎﺣِﻑِ ‪.‬‬‫َﻓ َﻧ َﺳ ُﺧﻭ َﻫﺎ ﻓِﻲ ْﺍﻟ َﻣ َ‬
‫)‪(6‬‬

‫‪ - 2‬ﺃﻥ ﻳﺗﻌﺎﻫﺩ ﻟﺟﻧﺔ ﺍﻟﺟﻣﻊ ﻭﻳﺷﺭﻑ ﻋﻠﻳﻬﺎ ﺧﻠﻳﻔﺔ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﻧﻔﺳﻪ‪:‬‬

‫ﻓﻌﻥ َﻛﺛِﻳﺭ ﺑﻥ ﺃﻓ َﻠ َﺢ ﻗﺎﻝ‪َ :‬ﻟﻣﱠﺎ ﺃﺭﺍﺩ ﻋﺛﻣﺎﻥ ﺃﻥ ﻳﻛﺗﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺟﻣﻊ ﻟ�ﻪ ﺍﺛﻧ�ﻲ ﻋﺷ�ﺭ ﺭﺟ�ﻼً‬
‫)‪(7‬‬
‫‪P‬‬‫�ـﻌ ِﺔ‬ ‫ﻣﻥ ﻗﺭﻳﺵ ﻭﺍﻷﻧﺻﺎﺭ ‪ ،‬ﻓﻳﻬﻡ ﺃ ُ َﺑﻲﱡ ﺑﻥ ﻛﻌ� ٍ‬
‫ﺏ ﻭﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ‪ ،‬ﻗ�ﺎﻝ‪ :‬ﻓﺑﻌﺛ�ﻭﺍ ﺇﻟ�ﻰ ﺍﻟﺭﱠ ﺑ ْـ َ‬
‫)‪(8‬‬
‫ﺍﻟﺗﻲ ﻓﻲ ﺑﻳﺕ ُﻋ َﻣ َﺭ‪ ،‬ﻓ ِﺟﻲء ِﺑﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻋﺛﻣﺎﻥُ ﻳﺗﻌﺎﻫﺩﻫﻡ‪.‬‬ ‫‪P‬‬

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‫‪ - 3‬ﺃﻥ ﻳ��ﺄﺗﻲ ﻛ � ﱡﻝ َﻣ��ﻥ ﻋﻧ��ﺩﻩ ﺷ��ﻲ ٌء ﻣ��ﻥ ﺍﻟﻘ��ﺭﺁﻥ ﺳ��ﻣﻌﻪ ﻣ��ﻥ ﺍﻟﺭﱠ ُﺳ��ﻭﻝ ‪ِ ‬ﺑﻣ �ﺎ ﻋﻧ��ﺩﻩ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺷﺗﺭﻙ ﺍﻟﺟﻣﻳﻊ ﻓﻲ ﻋﻠﻡ ﻣﺎ ُﺟﻣِﻊ‪ ،‬ﻓ�ﻼ ﻳﻐﻳ�ﺏ ﻋ�ﻥ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺃﺣ� ٌﺩ ﻋﻧ�ﺩﻩ ﺷ�ﻲء ﻣﻧ�ﻪ‪ ،‬ﻭﻻ‬
‫)‪(9‬‬
‫ﻸ ﻣﻧﻬﻡ‪.‬‬ ‫ﺣﺩ ﻓﻳﻣﺎ ﻳﻭﺩَﻉ ﺍﻟﻣﺻﺣﻑ‪ ،‬ﻭﻻ ُﻳ َﺷ ﱡ‬
‫ﻙ ﻓﻲ ﺃﻧﻪ ﺟﻣِﻊ ﻋﻥ ﻣ ٍ‬ ‫ﻳﺭﺗﺎﺏ ﺃ ٌ‬
‫ﺏ ﺃﻧ�ﻪ ﻗ�ﺎﻝ‪ :‬ﻳ�ﺎ ﺃﻳﻬ�ﺎ ﺍﻟﻧ�ﺎﺱُ ‪ ،‬ﻻ ﺗﻐﻠ�ﻭﺍ ﻓ�ﻲ‬
‫ﺑ�ﻥ ﺃﺑ�ﻲ ﻁﺎﻟ� ٍ‬
‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺫﻟﻙ ﻣﺎ ﺻ ﱠﺢ ﻋﻥ ﻋﻠﻲﱢ ِ‬
‫ﻋﺛﻣﺎﻥ‪ ،‬ﻭﻻ ﺗﻘﻭﻟﻭﺍ ﻟﻪ ﺇﻻ ﺧﻳﺭً ﺍ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﻭﺇﺣﺭﺍﻕ ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﻓ�ﻭﷲ ﻣ�ﺎ َﻓ َﻌ� َﻝ ﺍﻟ�ﺫﻱ‬
‫ﻸ ﻣ ﱠﻧﺎ ﺟﻣﻳﻌًﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﻘﻭﻟﻭﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﻘ�ﺭﺍءﺓ؟ ﻓﻘ�ﺩ ﺑﻠﻐﻧ�ﻲ‬ ‫َﻓ َﻌ َﻝ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑِ ﺇﻻﱠ ﻋﻥ ﻣ ٍ‬
‫ﺃﻥ ﺑﻌﺿﻬﻡ ﻳﻘﻭﻝ‪ :‬ﺇﻥ ﻗﺭﺍءﺗ�ﻲ ﺧﻳ� ٌﺭ ﻣ�ﻥ ﻗﺭﺍءﺗ�ﻙ‪ ،‬ﻭﻫ�ﺫﺍ ﻳﻛ�ﺎﺩ ﺃﻥ ﻳﻛ�ﻭﻥ ُﻛ ْﻔ�ﺭً ﺍ‪ .‬ﻗﻠﻧ�ﺎ‪ :‬ﻓﻣ�ﺎﺫﺍ‬
‫ﻑ ﻭﺍﺣ �ﺩٍ‪ ،‬ﻓ��ﻼ ﺗﻛ��ﻭﻥ ﻓﺭﻗ� ٌ�ﺔ‪ ،‬ﻭﻻ ﻳﻛ��ﻭﻥ‬ ‫ﺗ��ﺭﻯ؟ ﻗ��ﺎﻝ‪ :‬ﻧ��ﺭﻯ ﺃﻥ ﻧﺟﻣ��ﻊ ﺍﻟﻧ��ﺎﺱ ﻋﻠ��ﻰ ﻣﺻ��ﺣ ٍ‬
‫)‪(10‬‬
‫ﺍﺧﺗﻼﻑٌ ‪ .‬ﻗﻠﻧﺎ‪ :‬ﻓﻧﻌﻡ ﻣﺎ ﺭﺃﻳﺕ‪.‬‬
‫ﻭﻭﺭﺩ ﻛﺫﻟﻙ ﺃﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺩﻋﺎ ﺍﻟﻧﺎﺱ ﺇﻟﻰ ﺃﻥ ﻳﺄﺗﻭﺍ ِﺑﻣﺎ ﻋﻧﺩﻫﻡ ﻣﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻣﻛﺗ�ﻭﺏ ﺑ�ﻳﻥ‬
‫ﻳﺩﻱ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﺳﺗﻭﺛﻕ ﻟﺫﻟﻙ ﺃﺷﺩ ﺍﻻﺳﺗﻳﺛﺎﻕ‪.‬‬
‫ﻓﻌ��ﻥ ﻣﺻ��ﻌﺏ ﺑ��ﻥ ﺳ��ﻌﺩ ﻗ��ﺎﻝ‪ :‬ﻗ��ﺎﻡ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﻓﺧﻁ��ﺏ ﺍﻟﻧ��ﺎﺱ ﻓﻘ��ﺎﻝ‪ :‬ﺃﻳﻬ��ﺎ ﺍﻟﻧ��ﺎﺱ! ﻋﻬ��ﺩﻛﻡ‬
‫ﺳﻧﺔ‪ ،‬ﻭﺃﻧﺗﻡ َﺗﻣﺗﺭﻭﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ… ﻓﺄَﻋْ ِﺯﻡ ﻋﻠﻰ ﻛﻝ ﺭﺟﻝ ﻣﻧﻛﻡ ﻣ�ﺎ‬ ‫ﺑﻧﺑﻳﻛﻡ ﻣﻧﺫ ﺛﻼﺙ ﻋﺷﺭﺓ ً‬
‫ﻛﺎﻥ ﻣﻌﻪ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺷﻲ ٌء َﻟ َﻣﺎ ﺟﺎء ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺭﺟﻝ ﻳﺟﻲء ﺑﺎﻟﻭﺭﻗ�ﺔ ﻭﺍﻷﺩﻳ�ﻡ ﻓﻳ�ﻪ ﺍﻟﻘ�ﺭﺁﻥ‪،‬‬
‫ﺣﺗ��ﻰ ﺟﻣ��ﻊ ﻣ��ﻥ ﺫﻟ��ﻙ ﻛﺛ��ﺭ ًﺓ‪ ،‬ﺛ��ﻡ ﺩﺧ��ﻝ ﻋﺛﻣ��ﺎﻥ‪ ،‬ﻓ��ﺩﻋﺎﻫﻡ ﺭﺟ �ﻼً ﺭﺟ �ﻼً‪ ،‬ﻓﻧﺎﺷ��ﺩﻫﻡ‪َ :‬ﻟ َﺳ � ِﻣﻌْ َ‬
‫ﺕ‬
‫)‪(11‬‬
‫ﷲ ‪ ،‬ﻭﻫﻭ ﺃﻣﻼﻩ ﻋﻠﻳﻙ؟ ﻓﻳﻘﻭﻝ‪ :‬ﻧﻌﻡ‪.‬‬
‫َﺭﺳُﻭ َﻝ ِ‬
‫‪ - 4‬ﺍﻻﻗﺗﺻﺎﺭ ﻋﻧﺩ ﺍﻻﺧﺗﻼﻑ ﻋﻠﻰ ﻟﻐﺔ ﻗﺭﻳﺵ‪.‬‬
‫ﱢﻳﻥ ﱠ‬
‫ﺍﻟﺛﻼَ َﺛ� ِﺔ‪ :‬ﺇِ َﺫﺍ ْ‬
‫ﺍﺧ َﺗ َﻠ ْﻔ� ُﺗ ْﻡ‬ ‫ْﻥ َﻣﺎﻟِ�ﻙٍ ﺃَﻥﱠ ﻋ ُْﺛ َﻣ َ‬
‫�ﺎﻥ َﻗ�ﺎ َﻝ ﻟِﻠ�ﺭﱠ ﻫْ ﻁِ ْﺍﻟﻘُ َﺭﺷِ �ﻳ َ‬ ‫ﺱﺑ ِ‬ ‫ﻛﻣﺎ ﺟﺎء ﻓﻲ ﺣﺩﻳﺙ ﺃَ َﻧ ِ‬
‫�ﺎﻥ ﻗُ� َ�ﺭﻳ ٍ‬
‫ْﺵ‪َ ،‬ﻓﺈِ ﱠﻧ َﻣ��ﺎ َﻧ� َ�ﺯ َﻝ ِﺑﻠِ َﺳ��ﺎﻧ ِِﻬ ْﻡ‬ ‫�ﺎﻛ ُﺗﺑُﻭﻩُ ِﺑﻠِ َﺳ� ِ‬ ‫ﺕ ِﻓ��ﻲ َﺷ��ﻲْ ٍء ِﻣ� َ�ﻥ ْﺍﻟﻘُ��ﺭْ ِ‬
‫ﺁﻥ َﻓ� ْ‬ ‫ﺃَ ْﻧ � ُﺗ ْﻡ َﻭ َﺯ ْﻳ � ُﺩ ْﺑ��ﻥُ َﺛ ِﺎﺑ � ٍ‬
‫ُ )‪(12‬‬
‫َﻓ َﻔ َﻌﻠﻭﺍ‪.‬‬
‫ﻭﺍﻟﻣﻘﺻ��ﻭﺩ ﻣ��ﻥ ﺍﻟﺟﻣ��ﻊ ﻋﻠ��ﻰ ﻟﻐ��ﺔ ﻭﺍﺣ��ﺩﺓ‪ :‬ﺍﻟﺟﻣ��ﻊ ﻋﻠ��ﻰ ﺍﻟﻘ��ﺭﺍءﺓ ﺍﻟﻣﺗ �ﻭﺍﺗﺭﺓ ﺍﻟﻣﻌﻠ��ﻭﻡ ﻋﻧ��ﺩ‬
‫ﻓﺭﻗ�ﺔ ﻭﻻ ﺍﺧ�ﺗﻼﻑ‪،‬‬ ‫ٌ‬ ‫ﺍﻟﺟﻣﻳﻊ ﺛﺑﻭ ُﺗﻬﺎ ﻋ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﺇﻥ ﺍﺧﺗﻠﻔ�ﺕ ﻭﺟﻭﻫﻬ�ﺎ‪ ،‬ﺣﺗ�ﻰ ﻻ ﺗﻛ�ﻭﻥ‬
‫ﷲ ‪ ‬ﻻ ﻳﺧﺗﻠﻔ�ﻭﻥ ﻓﻳﻬ�ﺎ‪ ،‬ﻭﻻ ﻳﻧﻛ�ﺭ ﺃﺣ� ٌﺩ‬
‫ﻓﺈﻥ ﻣﺎ ﻳﻌﻠﻡ ﺍﻟﺟﻣﻳ�ﻊ ﺃﻧ�ﻪ ﻗ�ﺭﺍءﺓ ﺛﺎﺑﺗ�ﺔ ﻋ�ﻥ َﺭﺳُ�ﻭﻝ ِ‬
‫ﻣﻧﻬﻡ ﺍﻟﻘﺭﺍءﺓ ِﺑﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﺷﺎﻣﺔ‪ :‬ﻳﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ ﻗﻭﻟﻪ‪ :‬ﻧﺯﻝ ﺑﻠﺳﺎﻥ ﻗﺭﻳﺵ‪ ،‬ﺃﻱ‪ :‬ﺍﺑﺗﺩﺍء ﻧﺯﻭﻟﻪ‪ ،‬ﺛ�ﻡ ﺃﺑ�ﻳﺢ ﺃﻥ‬

‫‪113‬‬
 ‫)‪(13‬‬
‫ﻳﻘﺭﺃ ﺑﻠﻐﺔ ﻏﻳﺭﻫﻡ‪.‬‬
‫ﻓﻠﻌ ﱠﻝ ﻋﺛﻣﺎﻥ ‪ ‬ﻋﻧ�ﺩﻣﺎ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺭﺃﻯ ﺍﻟﺣ�ﺭﻑ ﺍﻟ�ﺫﻱ ﻧ�ﺯﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺃﻭﻻً ﺑﻠﺳ�ﺎﻧﻪ ﺃﻭﻟ�ﻰ‬
‫)‪(14‬‬
‫ﺍﻷﺣﺭﻑ‪ ،‬ﻓﺣﻣﻝ ﺍﻟﻧﺎﺱ ﻋﻠﻳﻪ ﻋﻧﺩ ﺍﻻﺧﺗﻼﻑ‪.‬‬
‫ﻭﻗﺩ ﺍﺧﺗﻠﻑ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻲ ﻛﻠﻣﺔ )ﺍﻟﺗﺎﺑﻭﺕ( ﻫﻝ ﻫﻲ ﺑﺎﻟﺗﺎء ﺃﻡ ﺑﺎﻟﻬﺎء‪.‬‬
‫ﻛﻣ��ﺎ ﻗ��ﺎﻝ ﺍﻟﺯﻫ��ﺭﻱ‪ :‬ﻭﺍﺧﺗﻠﻔ��ﻭﺍ ﻳﻭﻣﺋ � ٍﺫ ﻓ��ﻲ )ﺍﻟﺗ��ﺎﺑﻭﺕ( ﻭ)ﺍﻟﺗ��ﺎﺑﻭﻩ(‪ ،‬ﻓﻘ��ﺎﻝ ﺍﻟﻧﻔ��ﺭ ﺍﻟﻘﺭﺷ��ﻳﻭﻥ‪:‬‬
‫)ﺍﻟﺗﺎﺑﻭﺕ(‪ ،‬ﻭﻗﺎﻝ ﺯﻳ� ٌﺩ‪) :‬ﺍﻟﺗ�ﺎﺑﻭﻩ(‪ ،‬ﻓ ُﺭﻓِ�ﻊ ﺍﺧ�ﺗﻼﻓﻬﻡ ﺇﻟ�ﻰ ﻋﺛﻣ�ﺎﻥ‪ ،‬ﻓﻘ�ﺎﻝ‪ :‬ﺍﻛﺗﺑ�ﻭﻩ )ﺍﻟﺗ�ﺎﺑﻭﺕ(‪،‬‬
‫)‪(15‬‬
‫ﻗﺭﻳﺵ‪.‬‬
‫ٍ‬ ‫ﻓﺈﻧﻪ ﺑﻠﺳﺎﻥ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻗﺩ ﻭﺭﺩ ﺃﻥ ﺍﻟﺫﻱ ﺭﺃﻯ ﺃ ﱠﻧﻬﺎ ﺑﺎﻟﺗ�ﺎء ﻫ�ﻭ ﺯﻳ� ٌﺩ‪ ،‬ﻛﻣ�ﺎ ﺭﻭﻯ ﺍﻟﻁﺣ�ﺎﻭﻱ ﻋ�ﻥ ﺯﻳ�ﺩ ﺍﺑ�ﻥ‬
‫ُﻭﺕ(‪،‬‬ ‫‪P‬‬
‫ﺛﺎﺑﺕ ﺃ ﱠﻧﻪ َﻟﻣﱠﺎ َﺑ َﻠ َﻎ‪ { :‬ﺇﻥﱠ ﺁ َﻳ َﺔ ﻣ ُْﻠ ِﻛ ِﻪ ﺃَﻥْ َﻳﺄْ ِﺗ َﻳ ُﻛ ْﻡ ﺍﻟ ﱠﺗﺎﺑ ُ‬
‫ُﻭﺕ}‪َ (16)،‬ﻗ�ﺎ َﻝ َﺯﻳْ� ٌﺩ‪َ :‬ﻓﻘُ ْﻠ�ﺕ ﺃَ َﻧ�ﺎ‪) :‬ﺍﻟ ﱠﺗ�ﺎﺑ ُ‬ ‫‪P‬‬

‫ُﻭﺕ(‪.‬‬ ‫ﺏ )ﺍﻟ ﱠﺗﺎﺑ ُ‬ ‫ﺎﻥ‪َ ،‬ﻓ َﻛ َﺗ َ‬ ‫َﻓ َﺭ َﻓﻌْ َﻧﺎ َﺫﻟ َِﻙ ﺇ َﻟﻰ ﻋ ُْﺛ َﻣ َ‬
‫)‪(17‬‬

‫‪ - 5‬ﺃﻥ ﻳُﻣﻧﻊ ﻛﺗﺎﺑ�ﺔ ﻣ�ﺎ ُﻧﺳ�ﺧﺕ ﺗﻼﻭﺗ�ﻪ‪ ،‬ﻭﻣ�ﺎ ﻟ�ﻡ ﻳﻛ�ﻥ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﻭﻣ�ﺎ ﻛﺎﻧ�ﺕ‬
‫ﺭﻭﺍﻳﺗﻪ ﺁﺣﺎ ًﺩﺍ‪ ،‬ﻭﻣﺎ ﻟﻡ ُﺗﻌﻠﻡ ﻗﺭﺁﻧﻳﺗﻪ‪ ،‬ﺃﻭ ﻣﺎ ﻟﻳﺱ ﺑﻘﺭﺁﻥ‪ ،‬ﻛﺎﻟﺫﻱ ﻛﺎﻥ ﻳﻛﺗﺑ�ﻪ ﺑﻌ�ﺽ ﺍﻟﺻ�ﺣﺎﺑﺔ‬
‫)‪(18‬‬
‫ﻓﻲ ﻣﺻﺎﺣﻔﻬﻡ ﺍﻟﺧﺎﺻﺔ‪ ،‬ﺷﺭﺣً ﺎ ﻟﻣﻌﻧﻰً ‪ ،‬ﺃﻭ ﺑﻳﺎ ًﻧﺎ ﻟﻧﺎﺳﺦ ﺃﻭ ﻣﻧﺳﻭ ٍﺥ‪ ،‬ﺃﻭ ﻧﺣﻭ ﺫﻟﻙ‪.‬‬
‫ﻭ ِﻣﻣﱠﺎ ﻳﺩﻝ ﻟﺫﻟﻙ ﻣﺎ ﻭﺭﺩ ﻋﻥ ﻣﺣﻣﺩ ﺑﻥ ﺳﻳﺭﻳﻥ ﻋﻥ َﻛﺛِﻳﺭ ﺑﻥ ﺃﻓ َﻠ َﺢ ﻗﺎﻝ‪ :‬ﻓﻛﺎﻧﻭﺍ ﺇﺫﺍ ﺗ�ﺩﺍﺭﺅﻭﺍ‬
‫ِﻳﺭ ‪-‬ﻭﻛﺎﻥ ﻓﻳﻬﻡ )ﻓﻳﻣﻥ ﻳﻛﺗﺏ(‪ :‬ﻫﻝ ﺗﺩﺭﻭﻥ ﻟﻡ ﻛﺎﻧﻭﺍ‬ ‫ﻓﻲ ﺷﻲء ﱠ‬
‫ﺃﺧﺭﻭﻩ‪ ،‬ﻗﺎﻝ ﻣﺣﻣﺩ‪ :‬ﻓﻘﻠﺕ ﻟ َﻛﺛ ٍ‬
‫ﻳ َُﺅ ﱢﺧﺭﻭﻧﻪ؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻗﺎﻝ ﻣﺣﻣﺩ‪ :‬ﻓﻅﻧﻧﺕ ﺃ ﱠﻧﻬﻡ ﺇ ﱠﻧﻣ�ﺎ ﻛ�ﺎﻧﻭﺍ ﻳ َُﺅ ﱢﺧﺭﻭﻧ�ﻪ ﻟﻳﻧﻅ�ﺭﻭﺍ ﺃﺣ�ﺩﺛﻬﻡ ﻋﻬ� ًﺩﺍ‬
‫)‪(19‬‬
‫ﺑﺎﻟﻌﺭﺿﺔ ﺍﻵﺧﺭﺓ‪ ،‬ﻓﻳﻛﺗﺑﻭ َﻧﻬﺎ ﻋﻠﻰ ﻗﻭﻟﻪ‪.‬‬
‫‪ - 6‬ﺃﻥ ﻳﺷ��ﺗﻣﻝ ﺍﻟﺟﻣ��ﻊ ﻋﻠ��ﻰ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺗ��ﻲ ﻧ��ﺯﻝ ِﺑﻬ��ﺎ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻭﺍﻟﺗ��ﻲ ﺛﺑ��ﺕ ﻋﺭﺿ��ﻬﺎ ﻓ��ﻲ‬
‫ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ)‪ (20‬ﻣﻊ ﻣﺭﺍﻋﺎﺓ ﻣﺎ ﻳﺄﺗﻲ‪:‬‬
‫‪P‬‬ ‫‪P‬‬

‫ﺃ‪ -‬ﻋﻧﺩ ﻛﺗﺎﺑﺔ ﺍﻟﻠﻔﻅ ﺍﻟﺫﻱ ﺗﻭﺍﺗﺭ ﺍﻟﻧﻁﻕ ﺑﻪ ﻋﻠﻰ ﺃﻭﺟ ٍﻪ ﻣﺧﺗﻠﻔ� ٍﺔ ﻋ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻳﺑﻘﻳ�ﻪ ﺍﻟ َﻛ َﺗ َﺑ� ُﺔ‬
‫ﺧﺎﻟﻳًﺎ ﻋﻥ ﺃﻳﺔ ﻋﻼﻣﺔ ﺗﻘﺻِ ﺭ ﺍﻟﻧﻁﻕ ﺑﻪ ﻋﻠﻰ ﻭﺟﻪ ﻭﺍﺣﺩ؛ ﻟﺗﻛ�ﻭﻥ ﺩﻻﻟ�ﺔ ﺍﻟﻣﻛﺗ�ﻭﺏ ﻋﻠ�ﻰ ﻛ�ﻼ‬
‫ﺍﻟﻠﻔﻅﻳﻥ ﺍﻟﻣﻧﻘﻭﻟﻳﻥ ﺍﻟﻣﺳﻣﻭﻋﻳﻥ ﻣﺗﺳﺎﻭﻳﺔ‪ (21)،‬ﻓﺗﻛﺗ�ﺏ ﻫ�ﺫﻩ ﺍﻟﻛﻠﻣ�ﺎﺕ ﺑﺭﺳ�ﻡ ﻭﺍﺣ� ٍﺩ ﻓ�ﻲ ﺟﻣﻳ�ﻊ‬
‫‪P‬‬ ‫‪P‬‬

‫ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻣﺣﺗﻣﻝ ﻟﻣﺎ ﻓﻳﻬﺎ ﻣﻥ ﺍﻷﻭﺟﻪ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‪ ،‬ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺫﻟﻙ‪:‬‬

‫ْ�ﻑ ُﻧ ْﻧﺷِ � ُﺯ َﻫﺎ}‪ (22)،‬ﺑ�ﺎﻟﺯﺍﻱ ﺍﻟﻣﻧﻘﻭﻁ�ﺔ‪ ،‬ﻓﻘ�ﺩ ﻗﺭﺃﻫ�ﺎ ﺃﺑ�ﻭ ﺟﻌﻔ�ﺭ ﻭﻧ�ﺎﻓﻊ‬
‫‪ - 1‬ﻗﻭﻟﻪ ﺗﻌ�ﺎﻟﻰ‪َ { :‬ﻛﻳ َ‬
‫‪P‬‬ ‫‪P‬‬

‫)‪(23‬‬
‫ﻭﺍﺑﻥ ﻛﺛﻳﺭ ﻭﺃﺑﻭ ﻋﻣﺭﻭ ﻭﻳﻌﻘﻭﺏ { ُﻧ ْﻧﺷِ ُﺭ َﻫﺎ }‪ ،‬ﺑﺎﻟﺭﺍء ﺍﻟﻣﻬﻣﻠﺔ‪.‬‬

‫‪114‬‬
‫ﺕ }‪ (24)،‬ﺑﺎﻟﺑﺎء ﺍﻟﻣﻭﺣﺩﺓ ﻣﻥ ﺍﻟﺑﻠ�ﻭﻯ‪ ،‬ﻓﻘ�ﺩ‬ ‫‪P‬‬ ‫‪P‬‬
‫ﺱ َﻣﺎ ﺃَﺳْ َﻠ َﻔ ْ‬ ‫‪ - 2‬ﻭﻗﻭﻟﻪ ‪ُ { :‬ﻫ َﻧﺎﻟ َِﻙ َﺗ ْﺑﻠُﻭﺍ ُﻛ ﱡﻝ َﻧ ْﻔ ٍ‬
‫�ﺱ َﻣ��ﺎ ﺃَﺳْ � َﻠ َﻔ ْ‬
‫ﺕ }‪ ،‬ﺑﺎﻟﺗ��ﺎء ﺍﻟﻣﺛﻧ��ﺎﺓ ﻣ��ﻥ‬ ‫�ﻙ َﺗ ْﺗﻠُ��ﻭﺍ ُﻛ � ﱡﻝ َﻧ ْﻔ� ٍ‬
‫ﻗ��ﺭﺃ ﺣﻣ��ﺯﺓ ﻭﺍﻟﻛﺳ��ﺎﺋﻲ ﻭﺧﻠ��ﻑ‪ُ { :‬ﻫ َﻧﺎﻟِ� َ‬
‫ﺍﻟﺗﻼﻭﺓ‪ ،‬ﻣﻛﺎﻥ ﺍﻟﺑﺎء ﺍﻟﻣﻭﺣﺩﺓ‪.‬‬
‫)‪(25‬‬

‫‪ - 3‬ﻭﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﻓِﻲ َﻋ َﻣ ٍﺩ ُﻣ َﻣ ﱠﺩﺩَ ٍﺓ }‪ (26)،‬ﺑﻔﺗﺢ ﺍﻟﻌﻳﻥ ﻭﺍﻟﻣﻳﻡ‪ ،‬ﻓﻘﺩ ﻗ�ﺭﺃ ﺣﻣ�ﺯﺓ ﻭﺍﻟﻛﺳ�ﺎﺋﻲ‬
‫‪P‬‬ ‫‪P‬‬

‫)‪(27‬‬
‫ﻭﺧﻠﻑ ﻭﺷﻌﺑﺔ‪ { :‬ﻓِﻲ ُﻋ ُﻣ ٍﺩ ُﻣ َﻣ ﱠﺩ َﺩ ٍﺓ }‪ ،‬ﺑﺿﻡ ﺍﻟﻌﻳﻥ ﻭﺍﻟﻣﻳﻡ‪.‬‬
‫ﺏ‪ -‬ﻣﺎ ﻻ ﻳﺣﺗﻣﻠﻪ ﺍﻟﺭﺳﻡ ﺍﻟﻭﺍﺣﺩ‪ ،‬ﻛﺎﻟﻛﻠﻣ�ﺎﺕ ﺍﻟﺗ�ﻲ ﺗﺿ�ﻣﻧﺕ ﻗ�ﺭﺍءﺗﻳﻥ ﺃﻭ ﺃﻛﺛ�ﺭ‪ ،‬ﻭﻟ�ﻡ ﺗﻧﺳ�ﺦ‬
‫ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻭﺭﺳﻣُﻬﺎ ﻋﻠﻰ ﺻﻭﺭﺓ ﻭﺍﺣﺩﺓ ﻻ ﻳﻛ�ﻭﻥ ﻣﺣ�ﺗﻣﻼً ﻟﻣ�ﺎ ﻓﻳﻬ�ﺎ ﻣ�ﻥ ﺃﻭﺟ�ﻪ‬
‫ﺍﻟﻘﺭﺍء‪ ،‬ﻓﻣﺛﻝ ﻫﺫﻩ ﺍﻟﻛﻠﻣ�ﺎﺕ ﺗﺭﺳ�ﻡ ﻓ�ﻲ ﺑﻌ�ﺽ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻋﻠ�ﻰ ﺻ�ﻭﺭﺓ ﺗ�ﺩﻝ ﻋﻠ�ﻰ ﻗ�ﺭﺍءﺓ‪،‬‬
‫)‪(28‬‬
‫ﻭﻓﻲ ﺑﻌﺿﻬﺎ ﺑﺭﺳﻡ ﺁﺧﺭ ﻳﺩﻝ ﻋﻠﻰ ﺍﻟﻘﺭﺍءﺓ ﺍﻷﺧﺭﻯ‪.‬‬
‫ﻭﻟﻡ ﻳﻛﺗﺏ ﺍﻟﺻﺣﺎﺑﺔ ﺗﻠﻙ ﺍﻟﻛﻠﻣﺎﺕ ﺑﺭﺳﻣﻳﻥ ﺃﺣﺩﻫﻣﺎ ﻓﻲ ﺍﻷﺻﻝ ﻭﺍﻵﺧﺭ ﻓﻲ ﺍﻟﺣﺎﺷﻳﺔ؛ ﻟ�ﺋﻼ‬
‫ُﻳ َﺗ َﻭﻫﱠﻡ ﺃﻥ ﺍﻟﺛﺎﻧﻲ ﺗﺻﺣﻳ ٌﺢ ﻟﻸﻭﻝ‪ ،‬ﻭﺃﻥ ﺍﻷﻭﻝ ﺧﻁﺄ‪ ،‬ﻭﻛﺫﻟﻙ ﻷﻥ ﺟﻌﻝ ﺇﺣﺩﻯ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﻓ�ﻲ‬
‫ﺍﻷﺻﻝ ﻭﺍﻟﻘﺭﺍءﺍﺕ ﺍﻷﺧﺭﻯ ﻓﻲ ﺍﻟﺣﺎﺷﻳﺔ ﺗﺣ ﱡﻛ ٌﻡ‪ ،‬ﻭﺗﺭﺟﻳ ٌﺢ ﺑﻼ ﻣ�ﺭﺟﱢ ﺢ؛ ﺇﺫ ﺇ ﱠﻧﻬ�ﻡ ﺗﻠ ﱠﻘ ْ�ﻭﺍ ﺟﻣﻳ�ﻊ‬
‫)‪(29‬‬
‫ﺗﻠﻙ ﺍﻷﻭﺟﻪ ﻋﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ، ‬ﻭﻟﻳﺳﺕ ﺇﺣﺩﺍﻫﺎ ﺑﺄﻭﻟﻰ ﻣﻥ ﻏﻳﺭﻫﺎ‪.‬‬
‫ﻭﻣﻥ ﺍﻷﻣﺛﻠﺔ ﻋﻠﻰ ﺫﻟﻙ‪:‬‬
‫ﻋ�ﺎﻣﺭ ﺍﻟﺷ�ﺎﻣﻲ‪{ :‬‬
‫ٍ‬ ‫‪ - 1‬ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﻭﻗﺎﻟﻭﺍ ﺍﺗﺧﺫ ﷲ ﻭﻟ� ًﺩﺍ }‪ (30)،‬ﻓﻘ�ﺩ ﻗﺭﺃﻫ�ﺎ ﻋﺑ�ﺩ ﷲ ﺑ�ﻥ‬
‫‪P‬‬ ‫‪P‬‬

‫)‪(31‬‬
‫ﻗﺎﻟﻭﺍ ﺍﺗﺧﺫ ﷲ ﻭﻟ ًﺩﺍ } ﺑﻐﻳﺭ ﻭﺍﻭ‪ .‬ﻭﻫﻲ ﻛﺫﻟﻙ ﻓﻲ ﻣﺻﺎﺣﻑ ﺃﻫﻝ ﺍﻟﺷﺎﻡ‪.‬‬
‫ﻋ�ﺎﻣﺭ‪{ :‬‬
‫ٍ‬ ‫ﺟﻌﻔﺭ‪ ،‬ﻭﻧﺎﻓﻊٌ‪ ،‬ﻭﺍﺑ�ﻥ‬
‫ٍ‬ ‫‪ - 2‬ﻗﻭﻟﻪ ‪َ { :‬ﻭ َﻭﺻﱠﻰ ِﺑﻬﺎ ﺇِﺑ َْﺭﺍﻫِﻳ ُﻡ }‪ (32)،‬ﻓﻘﺩ ﻗﺭﺃﻫﺎ ﺃﺑﻭ‬
‫‪P‬‬ ‫‪P‬‬

‫َﻭﺃَ ْﻭ َ‬
‫ﺻ��ﻰ ِﺑﻬ��ﺎ ﺇِ ْﺑ� َ�ﺭﺍﻫِﻳ ُﻡ } ﻣ��ﻥ ﺍﻹﻳﺻ��ﺎء‪ .‬ﻭﻗ��ﺩ ﺭﺳ��ﻣﺕ ﻓ��ﻲ ﻣﺻ��ﺎﺣﻑ ﺃﻫ��ﻝ ﺍﻟﻣﺩﻳﻧ��ﺔ ﻭﺍﻟﺷ��ﺎﻡ‬
‫ﺑﺈﺛﺑﺎﺕ ﺃﻟﻑ ﺑﻳﻥ ﺍﻟﻭﺍﻭﻳﻥ‪ .‬ﻗﺎﻝ ﺃﺑﻭ ﻋﺑﻳ�ﺩ‪ :‬ﻭﻛ�ﺫﻟﻙ ﺭﺃﻳﺗﻬ�ﺎ ﻓ�ﻲ ﺍﻹﻣ�ﺎﻡ ﻣﺻ�ﺣﻑ ﻋﺛﻣ�ﺎﻥ ‪،‬‬
‫)‪(33‬‬
‫ﻑ ﺑﻳﻧﻬﻣﺎ‪.‬‬‫ﻭﺭﺳﻣﺕ ﻓﻲ ﺑﻘﻳﺔ ﺍﻟﻣﺻﺎﺣﻑ ﺑﻭﺍﻭﻳﻥ ﻗﺑﻝ ﺍﻟﺻﺎﺩ‪ ،‬ﻣﻥ ﻏﻳﺭ ﺃﻟ ٍ‬
‫ﺕ َﺗﺟْ ِﺭﻱ َﺗﺣْ َﺗ َﻬﺎ ﺍﻷَ ْﻧ َﻬﺎ ُﺭ }‪ (34)،‬ﻓﻘﺩ ﻗﺭﺃﻫ�ﺎ ﻋﺑ�ﺩ ﷲ ﺑ�ﻥ‬
‫‪P‬‬ ‫‪P‬‬ ‫‪ - 3‬ﻭﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﻭﺃَ َﻋ ﱠﺩ َﻟ ُﻬ ْﻡ َﺟ ﱠﻧﺎ ٍ‬
‫ﺕ َﺗﺟْ ِﺭﻱ ِﻣﻥْ َﺗﺣْ ِﺗ َﻬﺎ ﺍﻷَ ْﻧ َﻬﺎ ُﺭ }‪ ،‬ﺑﺯﻳﺎﺩﺓ ) ِﻣ�ﻥْ ( ﻗﺑ�ﻝ ) َﺗﺣْ ِﺗ َﻬ�ﺎ(‪.‬‬ ‫ﻛﺛﻳﺭ ﺍﻟﻣﻛﻲ‪َ { :‬ﻭﺃَ َﻋ ﱠﺩ َﻟ ُﻬ ْﻡ َﺟ ﱠﻧﺎ ٍ‬
‫)‪(35‬‬
‫ﻭﻫﻲ ﻛﺫﻟﻙ ﻓﻲ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﻛﻲ‪ ،‬ﻭﻓﻲ ﺑﻘﻳﺔ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺣﺫﻓﻬﺎ‪.‬‬
‫‪ - 4‬ﻭﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﻭﻓِﻳ َﻬﺎ َﻣﺎ َﺗ ْﺷ َﺗ ِﻬﻳ ِﻪ ﺍﻷَ ْﻧﻔُﺱُ َﻭ َﺗ َﻠ ﱡﺫ ﺍﻷَﻋْ ﻳُﻥُ }‪ (36)،‬ﻓﻲ ﻗ�ﺭﺍءﺓ ﺃﺑ�ﻲ ﺟﻌﻔ�ﺭ‪،‬‬
‫ﻭﻧﺎﻓﻊ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺣﻔﺹ ﻋﻥ ﻋﺎﺻﻡ ِﺑﻬﺎء ﺑﻌﺩ ﺍﻟﻳﺎء ﻓﻲ ) َﺗ ْﺷ َﺗ ِﻬﻳ ِﻪ(‪ ،‬ﻭﻗﺩ ﻗﺭﺃﻫﺎ ﺑﻘﻳ�ﺔ ﺍﻟﻘ�ﺭﺍء‪{ :‬‬

‫‪115‬‬
 ‫)‪(37‬‬
‫َﻭﻓِﻳ َﻬﺎ َﻣﺎ َﺗ ْﺷ َﺗ ِﻬﻲ ﺍﻷَ ْﻧﻔُﺱُ َﻭ َﺗ َﻠ ﱡﺫ ﺍﻷَﻋْ ﻳُﻥُ }‪ ،‬ﺩﻭﻥ ﺍﻟﻬﺎء ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﻋﻣﺭﻭ ﺍﻟﺩﺍﻧﻲ‪ :‬ﻓ�ﻲ ﻣﺻ�ﺎﺣﻑ ﺃﻫ�ﻝ ﺍﻟﻣﺩﻳﻧ�ﺔ ﻭﺍﻟﺷ�ﺎﻡ ) َﺗ ْﺷ� َﺗ ِﻬﻳ ِﻪ ( ِﺑﻬ�ﺎءﻳﻥ‪ ،‬ﻭﺭﺃﻳ�ﺕ‬
‫ﺑﻌﺽ ﺷﻳﻭﺧﻧﺎ ﻳﻘﻭﻝ‪ :‬ﺇﻥ ﺫﻟﻙ ﻛﺫﻟﻙ ﻓﻲ ﻣﺻﺎﺣﻑ ﺃﻫﻝ ﺍﻟﻛﻭﻓﺔ‪ ،‬ﻭﻏﻠﻁ‪.‬‬
‫ﻭﺑﻬﺎءﻳﻥ ﺭﺃﻳﺗﻪ ﻓﻲ ﺍﻹﻣﺎﻡ‪ .‬ﻭﻓﻲ ﺳﺎﺋﺭ ﺍﻟﻣﺻ�ﺎﺣﻑ ) َﺗ ْﺷ� َﺗ ِﻬﻲ( ِﺑﻬ�ﺎء ﻭﺍﺣ�ﺩﺓ‬
‫ﻭﻗﺎﻝ ﺃﺑﻭ ﻋﺑﻳﺩ‪ِ :‬‬
‫)‪(38‬‬
‫ﺍﻫـ‪.‬‬
‫‪ - 7‬ﺑﻌﺩ ﺍﻟﻔﺭﺍﻍ ﻣﻥ ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺣﻑ ﺍﻹﻣﺎﻡ ﻳﺭﺍﺟﻌﻪ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ ‪ ،‬ﺛ�ﻡ ﻳﺭﺍﺟﻌ�ﻪ ﻋﺛﻣ�ﺎﻥ‬
‫‪ ‬ﺑﻧﻔﺳﻪ‪.‬‬
‫�ﺕ ﺃَﺳْ � َﻣ ُﻊ‬
‫ﻑ‪َ ،‬ﻗ ْ�ﺩ ُﻛ ْﻧ ُ‬ ‫�ﺧ َﻧﺎ ْﺍﻟﻣُﺻْ َ‬
‫�ﺣ َ‬ ‫ِ�ﻳﻥ َﻧ َﺳ ْ‬
‫ﺏﺣ َ‬ ‫ِ�ﻥ ﺍﻷَﺣْ َ�ﺯﺍ ِ‬ ‫ﺕ ﺁ َﻳ ًﺔ ﻣ َ‬ ‫ﺕ َﻗﺎ َﻝ‪َ :‬ﻓ َﻘ ْﺩ ُ‬‫ْﻥ َﺛ ِﺎﺑ ٍ‬ ‫ﻋﻥ َﺯ ْﻳ ِﺩ ﺑ ِ‬
‫ﺕ ﺍﻷَ ْﻧ َ‬ ‫ُ‬
‫�ﺎﺭﻱﱢ { ِﻣ� َ�ﻥ‬ ‫ﺻ� ِ‬ ‫ﷲ ‪َ ‬ﻳ ْﻘ� َ�ﺭﺃ ِﺑﻬ��ﺎ‪َ ،‬ﻓ ْﺎﻟ َﺗ َﻣﺳْ � َﻧﺎ َﻫﺎ َﻓ َﻭ َﺟ� ْ�ﺩ َﻧﺎ َﻫﺎ َﻣ� َ�ﻊ ُﺧ َﺯ ْﻳ َﻣ � َﺔ ْﺑ� ِ‬
‫�ﻥ َﺛ ِﺎﺑ � ٍ‬ ‫َﺭ ُﺳ��ﻭ َﻝ ِ‬
‫َﻓﺄ َ ْﻟ َﺣ ْﻘ َﻧﺎ َﻫ����ﺎ ِﻓ����ﻲ ُﺳ� َ‬
‫���ﻭﺭ ِﺗ َﻬﺎ ِﻓ����ﻲ‬ ‫ﺻ���� َﺩﻗُﻭﺍ َﻣ����ﺎ َﻋﺎ َﻫ���� ُﺩﻭﺍ َ‬
‫ﷲ َﻋ َﻠ ْﻳ���� ِﻪ }‪،‬‬ ‫ِﻳﻥ ِﺭ َﺟ����ﺎ ٌﻝ َ‬ ‫ْﺍﻟ ُﻣ� ْ‬
‫���ﺅ ِﻣﻧ َ‬
‫)‪(39‬‬
‫‪P‬‬ ‫‪P‬‬

‫)‪(40‬‬
‫ْﺍﻟ ُﻣﺻْ َﺣﻑِ ‪.‬‬
‫ﻛﺎﻧﺕ ﻫ�ﺫﻩ ﻫ�ﻲ ﺍﻟﻣﺭﺍﺟﻌ�ﺔ ﺍﻷﻭﻟ�ﻰ ﻟﺯﻳ� ٍﺩ ‪ ،‬ﻭﻳﻅﻬ�ﺭ ﻣ�ﻥ ﺍﻟﺭﻭﺍﻳ�ﺎﺕ ﺃﻧ�ﻪ ﻋﺭﺿ�ﻪ ﻣ�ﺭﺗﻳﻥ‬
‫ﺃﺧﺭﻳﻳﻥ‪ ،‬ﻓﺄﻅﻬﺭﺕ ﺍﻟﺛﺎﻧﻳﺔ ﺍﻻﺧﺗﻼﻑ ﻓﻲ ﻟﻔﻅ )ﺍﻟﺗﺎﺑﻭﺕ(‪ ،‬ﻭﻟﻡ ﺗﻛﺷﻑ ﺍﻟﺛﺎﻟﺛﺔ ﻋﻥ ﺷﻲء‪.‬‬
‫ﻓﻌﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺃ ﱠﻧﻪ َﻟﻣﱠ�ﺎ َﺑ َﻠ َ�ﻎ‪ { :‬ﺇﻥﱠ ﺁ َﻳ� َﺔ ﻣ ُْﻠﻛِ� ِﻪ ﺃَﻥْ َﻳ�ﺄْ ِﺗ َﻳ ُﻛ ْﻡ ﺍﻟ ﱠﺗ�ﺎﺑ ُ‬
‫ُﻭﺕ} َﻗ�ﺎ َﻝ َﺯﻳْ� ٌﺩ‪َ :‬ﻓﻘُ ْﻠ�ﺕ ﺃَ َﻧ�ﺎ‪:‬‬
‫ﺿ ً�ﺔ‬‫ﻑ‪َ -‬ﻋﺭْ َ‬ ‫�ﺣ َ‬‫ﺿ ُﻪ ‪َ -‬ﻳﻌْ ﻧِ�ﻲ ْﺍﻟﻣُﺻْ َ‬ ‫ُﻭﺕ‪ُ ،‬ﺛ ﱠﻡ َﻋ َﺭ َ‬ ‫ﺏ ﺍﻟ ﱠﺗﺎﺑ َ‬ ‫ُﻭﺕ‪َ ،‬ﻓ َﺭ َﻓﻌْ َﻧﺎ َﺫﻟ َِﻙ ﺇ َﻟﻰ ﻋ ُْﺛ َﻣ َ‬
‫ﺎﻥ‪َ ،‬ﻓ َﻛ َﺗ َ‬ ‫ﺍﻟ ﱠﺗﺎﺑ ُ‬
‫ﺻ� َﺔ ﺃَﻥْ ُﺗﻌْ ﻁِ َﻳ� ُﻪ ﺍﻟﺻﱠ�ﺣِﻳ َﻔ َﺔ‪َ ،‬ﻭ َﺣ َﻠ َ‬
‫�ﻑ َﻟ َﻬ�ﺎ‬ ‫ﺃ ُ ْﺧ َﺭﻯ‪َ ،‬ﻓ َﻠ ْﻡ ﺃَ ِﺟ ْﺩ ﻓِﻳ� ِﻪ َﺷ� ْﻳ ًﺋﺎ‪َ ،‬ﻓﺄَﺭْ َﺳ� َﻝ ﻋ ُْﺛ َﻣ�ﺎﻥُ ﺇ َﻟ�ﻰ َﺣ ْﻔ َ‬
‫ﻑ َﻋ َﻠ ْﻳ َﻬ�ﺎ‪َ ،‬ﻓ َﻠ� ْﻡ َﻳ ْﺧ َﺗﻠِ َﻔ�ﺎ ﻓِ�ﻲ َﺷ�ﻲْ ٍء‪َ ،‬ﻓ َﺭ ﱠﺩ َﻫ�ﺎ‬ ‫ﺻﺣِﻳ َﻔ َﺔ ﺇ َﻟ ْﻳ َﻬﺎ‪َ ،‬ﻓﺄَﻋْ َﻁ ْﺗ ُﻪ َﻓ َﻌ َﺭﺿْ ُ‬
‫ﺕ ْﺍﻟﻣُﺻْ َﺣ َ‬ ‫َﻟ َﻳ ُﺭ ﱠﺩﻥﱠ ﺍﻟ ﱠ‬
‫ِﻑ‪.‬‬
‫ﺻﺎﺣ َ‬‫ُﻭﻥ َﻣ َ‬ ‫ﺕ َﻧ ْﻔ ُﺳﻪُ‪َ ،‬ﻭﺃَ َﻣ َﺭ ﺍﻟ ﱠﻧ َ‬
‫ﺎﺱ َﻳ ْﻛ ُﺗﺑ َ‬ ‫ﺇ َﻟ ْﻳ َﻬﺎ َﻭ َﻁﺎ َﺑ ْ‬
‫)‪(41‬‬

‫ﻭﻓﻲ ﻫﺫﺍ ﺍﻷﺛﺭ ﻣﺎ ﻳﺩﻝ ﻋﻠ�ﻰ ﺃﻥ ﺍﻟﻣﻌﺎﺭﺿ�ﺔ ِﺑﻣ�ﺎ ﺟﻣﻌ�ﻪ ﺍﻟﺻ�ﺩﻳﻕ ﻛﺎﻧ�ﺕ ﺑﻌ�ﺩ ﺍﻻﻧﺗﻬ�ﺎء ﻣ�ﻥ‬
‫ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺣﻑ ﺍﻹﻣﺎﻡ‪ ،‬ﻟِﻣﺯﻳﺩ ﺍﻻﻁﻣﺋﻧﺎﻥ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﻣﺎ ﻳﺩﻝ ﻋﻠﻰ ﺑﻘﺎء ﺍﻷﻭﺟ�ﻪ ﺍﻟﺛﺎﺑﺗ�ﺔ ﻣ�ﻥ‬
‫ﻑ ﺑﻳﻥ ﺍﻟﺣ ﱠﻔﺎﻅ ﻭﺍﻟﻌﻠﻣﺎء‪.‬‬
‫ﺍﻟﻘﺭﺍءﺓ ﺑﻐﻳﺭ ﺍﺧﺗﻼ ٍ‬
‫ﻭﻗﺩ ﻧ ﱠﻔﺫ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻫﺫﻩ ﺍﻟﺿﻭﺍﺑﻁ ﱠ‬
‫ﺃﺩﻕ ﺗﻧﻔﻳﺫٍ‪ ،‬ﻓﻛﺎﻧﻭﺍ ﺭﺑﱠﻣ�ﺎ ﺍﻧﺗﻅ�ﺭﻭﺍ ﺍﻟﻐﺎﺋ�ﺏ ﺍﻟ�ﺫﻱ ﻋﻧ�ﺩﻩ‬
‫ﺍﻟﺷﻲء ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺯﻣﺎ ًﻧﺎ‪ ،‬ﺣﺗﻰ ﻳﺳﺗﺛﺑﺗﻭﺍ ِﻣﻣﱠﺎ ﻋﻧ�ﺩﻩ‪ ،‬ﻋﻠ�ﻰ ﺍﻟ�ﺭﻏﻡ ﻣ�ﻥ ﺃﻥ ﺍﻟﻘ�ﺎﺋﻣﻳﻥ ﺑﺎﻟﻛﺗﺎﺑ�ﺔ‬
‫ﻭﺍﻹﻣﻼء ﻛﺎﻧﻭﺍ ﻣﻥ ﺍﻟﺣﻔﺎﻅ ﺍﻟﻘﺭﺍء‪.‬‬
‫ﻋ��ﻥ ﻣﺎﻟ��ﻙ ﺑ��ﻥ ﺃﺑ��ﻲ ﻋ��ﺎﻣﺭ‪ ،‬ﻗ��ﺎﻝ‪ :‬ﻛﻧ� ُ‬
‫�ﺕ ﻓ��ﻳﻣﻥ ﺃﻣﻠ��ﻰ ﻋﻠ��ﻳﻬﻡ‪ ،‬ﻓﺭﺑﱠﻣ��ﺎ ﺍﺧﺗﻠﻔ��ﻭﺍ ﻓ��ﻲ ﺍﻵﻳ��ﺔ‪،‬‬

‫‪116‬‬
 ‫ﻓﻳ��ﺫﻛﺭﻭﻥ ﺍﻟﺭﺟ��ﻝ ﻗ��ﺩ ﺗﻠ ﱠﻘﺎﻫ��ﺎ ﻣ��ﻥ َﺭﺳُ��ﻭﻝ ِ‬
‫ﷲ ‪ ،‬ﻭﻟﻌﻠ��ﻪ ﺃﻥ ﻳﻛ��ﻭﻥ ﻏﺎﺋﺑً��ﺎ ﺃﻭ ﻓ��ﻲ ﺑﻌ��ﺽ‬
‫ﺍﻟﺑ��ﻭﺍﺩﻱ‪ ،‬ﻓﻳﻛﺗﺑ��ﻭﻥ ﻣ��ﺎ ﻗﺑﻠﻬ��ﺎ ﻭﻣ��ﺎ ﺑﻌ��ﺩﻫﺎ‪ ،‬ﻭﻳ��ﺩﻋﻭﻥ ﻣﻭﺿ��ﻌﻬﺎ ﺣﺗ��ﻰ ﻳﺟ��ﻲء‪ ،‬ﺃﻭ ﻳُﺭ َﺳ��ﻝ‬
‫)‪(42‬‬
‫ﺇﻟﻳﻪ‪.‬‬
‫ﺛ��ﻡ ﺃﻣ��ﺭ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﺑﻌ��ﺩ ﺫﻟ��ﻙ ﺑﻧﺳ��ﺦ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻋ��ﻥ ﺍﻟﻣﺻ��ﺣﻑ ﺍﻹﻣ��ﺎﻡ‪ ،‬ﻭﺇﺭﺳ��ﺎﻟﻬﺎ ﺇﻟ��ﻰ‬
‫ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻭﻫﻲ ﺍﻟﺗﻲ ﻋﺭﻓﺕ ﻓﻳﻣﺎ ﺑﻌ ُﺩ ﺑﺎﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ�ﺔ‪ ،‬ﻭﺣﻭﻟﻬ�ﺎ ﻳ�ﺩﻭﺭ ﺍﻟﺣ�ﺩﻳﺙ ﻓ�ﻲ‬
‫ﺍﻟﻔﺻﻝ ﺍﻵﺗﻲ ‪-‬ﺇﻥ ﺷﺎء ﷲ‪.‬‬

‫)‪ (1‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(236-235/1‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(171/1‬‬

‫)‪ (2‬ﺍﻟﻔﺻﻝ ﻓﻲ ﺍﻟﻣﻠﻝ ﻭﺍﻷﻫﻭﺍء ﻭﺍﻟﻧﺣﻝ )‪.(213-212/2‬‬
‫)‪ (3‬ﺍﻟﺗﺑﻳﺎﻥ ﻓﻲ ﺁﺩﺍﺏ ﺣﻣﻠﺔ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.96‬‬
‫)‪ (4‬ﺩﻻﺋﻝ ﺍﻟﻧﺑﻭﺓ ﻭﻣﻌﺭﻓﺔ ﺃﺣﻭﺍﻝ ﺻﺎﺣﺏ ﺍﻟﺷﺭﻳﻌﺔ )‪.(148/7‬‬
‫)‪ (5‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.21‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ )‪ (626/8‬ﺡ ‪.4987‬‬
‫ﱠ‬
‫ﺍﻟﻌﻁﺎﺭ‪ ،‬ﻭﺻﻧﺩﻭﻕ ﺃﺟﺯﺍء ﺍﻟﻣﺻﺣﻑ‪ .‬ﺍﻟﻘﺎﻣﻭﺱ ﺍﻟﻣﺣﻳﻁ )ﺭﺑﻊ( ﺹ ‪.929‬‬ ‫)‪ (7‬ﺍﻟﺭﱠ ْﺑ َﻌﺔ‪ :‬ﺟُﻭﻧﺔ‬
‫)‪ (8‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺭﺣﻣﺔ ﷲ ﻋﻠﻳﻪ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪ ،33‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﺣﺎﻓﻅ‬
‫ﺍﺑﻥ ﻛﺛﻳﺭ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﺳﻧﺎﺩﻩ ﺻﺣﻳﺢ‪ .‬ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.45‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(239-238/1‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺑ��ﺎﺏ ﺟﻣ��ﻊ ﻋﺛﻣ��ﺎﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺹ ‪ .30‬ﻭﻗ��ﺎﻝ ﺍﻟﺣ��ﺎﻓﻅ ﺍﺑ��ﻥ ﺣﺟ��ﺭ‪:‬‬
‫ﺑﺈﺳﻧﺎ ٍﺩ ﺻﺣﻳﺢ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(634/8‬‬
‫)‪ (11‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ‪ .‬ﺹ ‪.31‬‬
‫)‪ (12‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ )‪ (626/8‬ﺡ ‪.4987‬‬
‫)‪ (13‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(625/8‬‬
‫)‪ (14‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(625/8‬‬
‫)‪ (15‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺑ�ﺎﺏ ﺟﻣ�ﻊ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺹ ‪ ،26‬ﻭﺍﻧﻅ�ﺭ ﻓ�ﺗﺢ‬
‫ﺍﻟﺑﺎﺭﻱ )‪.(635/8‬‬
‫)‪ (16‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ﻣﻥ ﺍﻵﻳﺔ ‪.248‬‬
‫ﷲ ‪ِ ‬ﻣ�ﻥْ َﻗ ْﻭﻟِ� ِﻪ‪ :‬ﺃ ُ ْﻧ ِ�ﺯ َﻝ ْﺍﻟﻘُ�ﺭْ ﺁﻥُ‬ ‫ﺭﻭﺍﻩ ﺍﻟﻁﺣﺎﻭﻱ ﻓﻲ ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻵﺛﺎﺭ‪ ،‬ﺑﺎﺏ َﺑ َﻳﺎﻥُ ُﻣ ْﺷﻛ ِِﻝ َﻣﺎ ﺭ ُِﻭ َ‬
‫ﻱ َﻋﻥْ َﺭﺳ ِ‬
‫ُ�ﻭﻝ ِ‬
‫)‪(17‬‬

‫ﻑ‪.(193/4) .‬‬ ‫َﻋﻠَﻰ َﺳ ْﺑ َﻌ ِﺔ ﺃَﺣْ ُﺭ ٍ‬

‫)‪ (18‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(236-235/1‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(171/1‬‬
‫)‪ (19‬ﺭﻭﺍﻩ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺑ��ﺎﺏ ﺟﻣ��ﻊ ﻋﺛﻣ��ﺎﻥ ﺭﺣﻣ��ﺔ ﷲ ﻋﻠﻳ��ﻪ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺹ ‪ ،33‬ﻭﺃﻭﺭﺩﻩ‬

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 ‫ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﻛﺛﻳﺭ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﺳﻧﺎﺩﻩ ﺻﺣﻳﺢ‪ .‬ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.45‬‬
‫)‪ (20‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.388-387‬‬
‫)‪ (21‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(33/1‬‬
‫)‪ (22‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ﻣﻥ ﺍﻵﻳﺔ ‪.259‬‬
‫)‪ (23‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(231/2‬‬
‫)‪ (24‬ﺳﻭﺭﺓ ﻳﻭﻧﺱ ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.30‬‬
‫)‪ (25‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺕ ﺍﻟﻌﺷﺭ )‪.(283/2‬‬
‫)‪ (26‬ﺳﻭﺭﺓ ﺍﻟﻬﻣﺯﺓ‪ ،‬ﺁﻳﺔ ‪.9‬‬
‫)‪ (27‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(403/2‬‬
‫)‪ (28‬ﺳﻣﻳﺭ ﺍﻟﻁﺎﻟﺑﻳﻥ ﻓﻲ ﺭﺳﻡ ﻭﺿ�ﺑﻁ ﺍﻟﻛﺗ�ﺎﺏ ﺍﻟﻣﺑ�ﻳﻥ‪ ،‬ﻟﻠﺷ�ﻳﺦ ﻋﻠ�ﻰ ﻣﺣﻣ�ﺩ ﺍﻟﺿ�ﺑﺎﻉ‪ .‬ﺹ ‪،106-101‬ﻭﺍﻧﻅ�ﺭ ﺃﻳﺿً�ﺎ‬
‫ﺷﺭﺡ ﺍﻹﻋﻼﻥ ﺑﺗﻛﻣﻳﻝ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﻹﺑﺭﺍﻫﻳﻡ ﺍﻟﻣﺎﺭﻏﻧﻲ ﺍﻟﺗﻭﻧﺳﻲ ﺹ ‪ 436‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫)‪ (29‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪ ،(259/1‬ﻭﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.23-22‬‬
‫)‪ (30‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.116‬‬
‫)‪ (31‬ﻛﺗ�ﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻻﺑ�ﻥ ﺃﺑ�ﻲ ﺩﺍﻭﺩ ﺹ ‪ ،54‬ﻭﺍﻟﻧﺷ�ﺭ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺍﻟﻌﺷ�ﺭ )‪ ،(11/1‬ﻭﺷ�ﺭﺡ ﺍﻹﻋ�ﻼﻥ ﺑﺗﻛﻣﻳ��ﻝ‬
‫ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.442‬‬
‫)‪ (32‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.132‬‬
‫)‪ (33‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺹ ‪ ،54 ،51 ،49‬ﻭﺷﺭﺡ ﺍﻹﻋﻼﻥ ﺑﺗﻛﻣﻳﻝ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.442‬‬
‫)‪ (34‬ﺳﻭﺭﺓ ﺍﻟﺗﻭﺑﺔ ﻣﻥ ﺍﻵﻳﺔ ‪.100‬‬
‫)‪ (35‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(11/1‬ﻭ)‪ ،(280/2‬ﻭﺷﺭﺡ ﺍﻹﻋﻼﻥ ﺑﺗﻛﻣﻳﻝ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪ ،448‬ﻭﻛﺗ�ﺎﺏ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺹ ‪.57‬‬
‫)‪ (36‬ﻣﻥ ﺍﻵﻳﺔ ‪ 71‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺯﺧﺭﻑ‪.‬‬
‫)‪ (37‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(370/2‬ﻭﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺹ ‪.56 ،53 ،49‬‬
‫)‪ (38‬ﺷﺭﺡ ﺍﻹﻋﻼﻥ ﺑﺗﻛﻣﻳﻝ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.456-455‬‬
‫)‪ (39‬ﺳﻭﺭﺓ ﺍﻷﺣﺯﺍﺏ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.23‬‬
‫)‪ (40‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺍﻟﺻﺣﻳﺢ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ )‪ (626/8‬ﺡ ‪.4988‬‬
‫ﷲ ‪ِ ‬ﻣ�ﻥْ َﻗ ْﻭﻟِ� ِﻪ‪ :‬ﺃ ُ ْﻧ ِ�ﺯ َﻝ ْﺍﻟﻘُ�ﺭْ ﺁﻥُ‬ ‫ﺭﻭﺍﻩ ﺍﻟﻁﺣﺎﻭﻱ ﻓﻲ ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻵﺛﺎﺭ‪ ،‬ﺑﺎﺏ َﺑ َﻳﺎﻥُ ُﻣ ْﺷﻛ ِِﻝ َﻣﺎ ﺭ ُِﻭ َ‬
‫ﻱ َﻋﻥْ َﺭﺳ ِ‬
‫ُ�ﻭﻝ ِ‬
‫)‪(41‬‬

‫ﻑ‪.(193/4) .‬‬ ‫َﻋﻠَﻰ َﺳ ْﺑ َﻌ ِﺔ ﺃَﺣْ ُﺭ ٍ‬

‫)‪ (42‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ‪ ‬ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ‪ .‬ﺹ ‪.29‬‬

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 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‬
‫ﻣﻧﻬﺞ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪ ‬ﻭﻣﺯﺍﻳﺎﻩ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺯﺍﻳﺎ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﻋﺛﻣﺎﻥ ‪‬‬
‫‪4T‬‬ ‫‪4T‬‬

‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺍﻟﻔﺭﻕ ﺑﻳﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺭﺍﺣﻠﻪ ﺍﻟﺛﻼﺙ‬

‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬ﻣﺰاﻳﺎ ﺟﻤﻊ اﻟﻘﺮآن ﻓﻲ ﻋﻬﺪ ﻋﺜﻤﺎن ‪‬‬
‫ﻛ��ﺎﻥ ﻧﺳ��ﺦ ﺍﻟﻘ��ﺭﺁﻥ ﻓ��ﻲ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻓ��ﻲ ﺯﻣ��ﻥ ﻋﺛﻣ��ﺎﻥ ﺑ�ﻥ ﻋﻔ��ﺎﻥ ‪ ‬ﺗﺣﻘﻳ ًﻘ��ﺎ ﻟﻭﻋ��ﺩ ﷲ ‪‬‬
‫ﻭﻥ }‪ (1)،‬ﻓﻘ�ﺩ ﻭﺣﱠ �ﺩ‬ ‫ﺍﻟ�ﺫ ْﻛ َﺭ َﻭﺇِ ﱠﻧ�ﺎ َﻟ� ُﻪ َﻟ َﺣ�ﺎﻓ ُ‬
‫ِﻅ َ‬ ‫ﺑﺣﻔﻅ ﻛﺗﺎﺑﻪ ﺍﻟﻌﺯﻳﺯ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ { :‬ﺇِ ﱠﻧﺎ َﻧﺣْ ﻥُ َﻧ ﱠﺯ ْﻟ َﻧﺎ ﱢ‬
‫ﻫﺫﺍ ﺍﻟﺟﻣﻊ ﺻﻑ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﻛﻠﻣﺗﻬﻡ‪ ،‬ﻭﺭ ﱠﺩ ﻋﻧﻬﻡ ﻣ�ﺎ ﻛ�ﺎﻥ ﻣﺣ�ﺩ ًﻗﺎ ِﺑﻬ�ﻡ ﻣ�ﻥ ﺍﻟﻔﺗﻧ�ﺔ ﺍﻟﻌﻅﻳﻣ�ﺔ‪،‬‬
‫ﻭﺍﺟﺗﺙ ﺑﺫﻭﺭ ﺍﻟﺷﻘﺎﻕ ﻣﻥ ﺑﻳﻧﻬﻡ‪.‬‬
‫ﻭ ِﻣﻣﱠﺎ ﺳﺑﻕ ﺫﻛﺭﻩ ﻣﻥ ﺧﻁﺔ ﻋﻣﻝ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺯﻣﻥ ﻋﺛﻣ�ﺎﻥ ﻳﺗﺑ�ﻳﻥ ﻟﻧ�ﺎ ﻣﺯﺍﻳ�ﺎ‬
‫ﺫﻟﻙ ﺍﻟﺟﻣﻊ ﺍﻟﻣﺑﺎﺭﻙ‪ (2)،‬ﻭﻳﻣﻛﻥ ﺗﻠﺧﻳﺹ ﺑﻌﺿﻬﺎ ﻓﻳﻣﺎ ﻳﺄﺗﻲ‪:‬‬
‫‪ .1‬ﻣﺷﺎﺭﻛﺔ ﺟﻣﻳﻊ ﻣ�ﻥ ﺷ�ﻬﺩ ﺍﻟﺟﻣ�ﻊ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻓﻳ�ﻪ‪ ،‬ﻭﺇﺷ�ﺭﺍﻑ ﺍﻟﺧﻠﻳﻔ�ﺔ ﻋﻠﻳ�ﻪ‬
‫ﺑﻧﻔﺳﻪ‪.‬‬
‫‪ .2‬ﺑﻠﻭﻍ ﻣﻥ ﺷﻬﺩ ﻫﺫﺍ ﺍﻟﺟﻣﻊ ﻭﺃﻗﺭّ ﻩ ﻋﺩﺩ ﺍﻟﺗﻭﺍﺗﺭ‪.‬‬
‫‪ .3‬ﺍﻻﻗﺗﺻﺎﺭ ﻋﻠﻰ ﻣﺎ ﺛﺑﺕ ﺑﺎﻟﺗﻭﺍﺗﺭ‪ ،‬ﺩﻭﻥ ﻣﺎ ﻛﺎﻧﺕ ﺭﻭﺍﻳﺗﻪ ﺁﺣﺎ ًﺩﺍ‪.‬‬
‫)‪(3‬‬
‫‪ .4‬ﺇﻫﻣﺎﻝ ﻣﺎ ﻧﺳﺧﺕ ﺗﻼﻭﺗﻪ‪ ،‬ﻭﻣﺎ ﻟﻡ ﻳﺳﺗﻘﺭﱠ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫‪ .5‬ﺗﺭﺗﻳ�ﺏ ﺍﻟﺳ��ﻭﺭ ﻭﺍﻵﻳ�ﺎﺕ ﻋﻠ��ﻰ ﺍﻟﻭﺟ�ﻪ ﺍﻟﻣﻌ��ﺭﻭﻑ ﺍﻵﻥ‪ ،‬ﺑﺧ�ﻼﻑ ﺻ��ﺣﻑ ﺃﺑ��ﻲ‬
‫ﺑﻛﺭ ‪ ،‬ﻓﻘﺩ ﻛﺎﻧﺕ ﻣﺭﺗﺑﺔ ﺍﻵﻳﺎﺕ ﺩﻭﻥ ﺍﻟﺳﻭﺭ‪.‬‬
‫‪ .6‬ﻛﺗﺎﺑ�ﺔ ﻋ��ﺩﺩ ﻣ�ﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻳﺟﻣ�ﻊ ﻭﺟ��ﻭﻩ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺍﻟﻣﺧﺗﻠﻔ��ﺔ ﺍﻟﺗ�ﻲ ﻧ��ﺯﻝ ِﺑﻬ��ﺎ‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫‪ .7‬ﺗﺟﺭﻳﺩ ﻫﺫﻩ ﺍﻟﻣﺻﺎﺣﻑ ﻣﻥ ﻛﻝ ﻣﺎ ﻟﻳﺱ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻛﺎﻟﺫﻱ ﻛﺎﻥ ﻳﻛﺗﺑ�ﻪ ﺑﻌ�ﺽ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﻣﻥ ﺗﻔﺳﻳﺭ ﻟﻠﻔﻅ‪ ،‬ﺃﻭ ﺑﻳﺎﻥ ﻟﻧﺎﺳﺦ ﺃﻭ ﻣﻧﺳﻭﺥ‪ ،‬ﺃﻭ ﻧﺣﻭ ﺫﻟﻙ‪.‬‬
‫ﻭﻟﻘﺩ ﺣﻅﻲ ﺍﻟﺟﻣﻊ ﺍﻟﻌﺛﻣﺎﻧﻲ ﺑﺭﺿﻰ ﻣﻥ ﺷ�ﻬﺩﻩ ﻣ�ﻥ ﺃﺻ�ﺣﺎﺏ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﻭﺍﻟﺗ�ﺎﺑﻌﻳﻥ‪ ،‬ﻭﻗﻁ�ﻊ‬

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‫ﷲ ﺑﻪ ﺩﺍﺑ�ﺭ ﺍﻟﻔﺗﻧ�ﺔ ﺍﻟﺗ�ﻲ ﻛ�ﺎﺩﺕ ﺗﺷ�ﺗﻌﻝ ﻓ�ﻲ ﺑ�ﻼﺩ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ‪ ،‬ﺇﺫ ﺟﻣﻌﻬ�ﻡ ‪ ‬ﻋﻠ�ﻰ ﻣ�ﺎ ﺛﺑﺗ�ﺕ‬
‫ﻗﺭﺁﻧﻳﺗﻪ‪ ،‬ﻓﺎﻧﺗﻬﻰ ﺑﺫﻟﻙ ﻣﺎ ﻛﺎﻥ ﺣﺎﺻﻼً ﻣﻥ ﺍﻻﺧﺗﻼﻑ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪.‬‬
‫ﻋﻥ ﻣﺻﻌﺏ ﺑﻥ ﺳﻌﺩ ﻗ�ﺎﻝ‪ :‬ﺃﺩﺭﻛ�ﺕ ﺍﻟﻧ�ﺎﺱ ﺣ�ﻳﻥ ﺷ� ﱠﻘﻕ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﻓ�ﺄﻋﺟﺑﻬﻡ‬
‫)‪(4‬‬
‫ﺫﻟﻙ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﻡ ﻳ ِﻌﺏْ ﺫﻟﻙ ﺃ ٌ‬
‫ﺣﺩ‪.‬‬
‫ﻭﻗﺩ ُﻋ ﱠﺩ ﺟﻣ ُﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﻣﻥ ﺃﻋﻅﻡ ﻣﻧﺎﻗﺑﻪ‪.‬‬
‫ﻓﻌﻥ ﻋﺑﺩ ﺍﻟ�ﺭﺣﻣﻥ ﺑ�ﻥ ﻣﻬ�ﺩﻱﱟ ﻗ�ﺎﻝ‪ :‬ﺧﺻ�ﻠﺗﺎﻥ ﻟﻌﺛﻣ�ﺎﻥ ﺑ�ﻥ ﻋ ﱠﻔ َ‬
‫�ﺎﻥ ﻟﻳﺳ�ﺗﺎ ﻷﺑ�ﻲ ﺑﻛ�ﺭ‪ ،‬ﻭﻻ‬ ‫)‪(5‬‬

‫)‪(6‬‬
‫ﺍﻟﻧﺎﺱ ﻋﻠﻰ ﺍﻟﻣﺻﺣﻑ‪.‬‬
‫َ‬ ‫ﻧﻔﺳﻪ ﺣ ﱠﺗﻰ ﻗُﺗِﻝ ﻣﻅﻠﻭﻣًﺎ‪ ،‬ﻭﺟﻣ ُﻌ ُﻪ‬
‫ﻟِ ُﻌ َﻣ َﺭ‪ :‬ﺻﺑ ُﺭﻩُ َ‬
‫ﻭﻗﺩ ﺩﺍﻓﻊ ﺃﻣﻳﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟ�ﺏ ‪ ‬ﻋ�ﻥ ﻋﺛﻣ�ﺎﻥ ﻓ�ﻲ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻭﺇﺣ�ﺭﺍﻕ‬
‫ﺍﻟﻣﺻﺎﺣﻑ؛ ﻟﺋﻼ ﻳﺗﻬﻣﻪ ﻣﻥ ﻻ ﻓﻘﻪ ﻟ�ﻪ ﺑﺗﺿ�ﻳﻳﻊ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﺃﻭ ﺍﻟﺟ�ﺭﺃﺓ ﻋﻠﻳ�ﻪ‪ ،‬ﻭﺃﺧﺑ�ﺭ ﺃﻧ�ﻪ ﻓﻌ�ﻝ‬
‫ﺫﻟﻙ ﻋﻥ ﺭﺿﻰ ﻣﻥ ﺷﻬﺩﻩ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﺃﻧﻪ ﻟﻭ ﻛﺎﻥ ﻭﺍﻟﻳً�ﺎ ﺇﺫ ﺫﺍﻙ ﻟﻔﻌ�ﻝ ﻣﺛ�ﻝ ﺍﻟ�ﺫﻱ ﻓﻌ�ﻝ‬
‫ﻋﺛﻣﺎﻥ ‪.‬‬
‫ﺏ ﻳﻘ�ﻭﻝ‪ :‬ﻳ�ﺎ ﺃﻳﻬ�ﺎ ﺍﻟﻧ�ﺎﺱُ ‪ ،‬ﻻ ﺗﻐﻠ�ﻭﺍ ﻓ�ﻲ‬
‫ﺑﻥ ﺃﺑﻲ ﻁﺎﻟ� ٍ‬
‫ﻋﻥ ﺳﻭﻳﺩ ﺑﻥ ﻏﻔﻠﺔ ﻗﺎﻝ‪ :‬ﺳﻣﻌﺕ ﻋﻠﻲﱠ َ‬
‫ﻋﺛﻣﺎﻥ‪ ،‬ﻭﻻ ﺗﻘﻭﻟﻭﺍ ﻟﻪ ﺇﻻ ﺧﻳﺭً ﺍ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﻭﺇﺣﺭﺍﻕ ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﻓ�ﻭﷲ ﻣ�ﺎ َﻓ َﻌ� َﻝ ﺍﻟ�ﺫﻱ‬
‫ﻟﻔﻌ ْﻠ ُ‬
‫�ﺕ ﻣﺛ� َﻝ‬ ‫ﻸ ﻣ ﱠﻧﺎ ﺟﻣﻳﻌًﺎ … ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻠﻲﱡ ‪ :‬ﻭﷲ ﻟﻭ ﻭﻟﻳ�ﺕ َ‬‫َﻓ َﻌ َﻝ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑِ ﺇﻻﱠ ﻋﻥ ﻣ ٍ‬
‫)‪(7‬‬
‫ﺍﻟﺫﻱ َﻓ َﻌ َﻝ‪.‬‬
‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‪ :‬اﻟﻔﺮق ﺑﻴﻦ ﺟﻤﻊ اﻟﻘﺮآن ﻓﻲ ﻣﺮاﺣﻠﻪ اﻟﺜﻼث‬
‫ﻧﺳﺗﻁﻳﻊ ﺑﻌﺩ ﻫﺫﺍ ﺍﻟﻌﺭﺽ ﺃﻥ ﻧﺗﺑﻳﻥ ﺍﻟﻔﺭﻕ ﺑﻳﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺭﺍﺣﻠﻪ ﺍﻟﺛﻼﺙ‪ ،‬ﻓﻘ�ﺩ ﻛ�ﺎﻥ‬
‫ﻟﻛﻝ ﻣﺭﺓ ﻣﻥ ﻣ�ﺭﺍﺕ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺃﺳ�ﺑﺎﺏ ﺧﺎﺻ�ﺔ‪ ،‬ﻭﻛ�ﺎﻥ ﻟﻛ�ﻝ ﻣ�ﺭﺓ ﺃﻳﺿً�ﺎ ﻛﻳﻔﻳ�ﺔ ﺧﺎﺻ�ﺔ‪،‬‬
‫ﻓﺎﻟﻔﺭﻕ ﺑﻳﻥ ﺍﻟﻣﺭﺍﺣﻝ ﺍﻟﺛﻼﺙ ﻛﺎﻥ ﻣﻥ ﺣﻳﺙ ﺍﻷﺳﺑﺎﺏ ﻭﺍﻟﻛﻳﻔﻳﺎﺕ‪:‬‬
‫ﺍﻟﻔﺭﻕ ﺑﻳﻥ ﺍﻟﻣﺭﺍﺣﻝ ﺍﻟﺛﻼﺙ ﻣﻥ ﺣﻳﺙ ﺍﻷﺳﺑﺎﺏ‪:‬‬
‫‪ .1‬ﺃﺳﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ :‬ﺯﻳﺎﺩﺓ ﺍﻟﺗﻭﺛ�ﻕ ﻟﻠﻘ�ﺭﺁﻥ‪ ،‬ﻭﺍﻟﺗﺣ�ﺭﻱ ﻓ�ﻲ‬
‫ﺿ��ﺑﻁ ﺃﻟﻔﺎﻅ��ﻪ‪ ،‬ﻭﺣﻔ��ﻅ ﻛﻠﻣﺎﺗ��ﻪ‪ ،‬ﻭﺇﻥ ﻛ��ﺎﻥ ﺍﻟﺗﻌﻭﻳ��ﻝ ﻓ��ﻲ ﺫﻟ��ﻙ ﺍﻟﻭﻗ��ﺕ ﺇﻧﻣ��ﺎ ﻛ��ﺎﻥ ﻋﻠ��ﻰ‬
‫ﺍﻟﺣﻔﻅ ﻭﺍﻻﺳﺗﻅﻬﺎﺭ‪ ،‬ﻭﺗﺑﻠﻳﻎ ﺍﻟﻭﺣﻲ ﻋﻠﻰ ﺍﻟﻭﺟﻪ ﺍﻷﻛﻣﻝ‪.‬‬
‫‪ .2‬ﺳﺑﺏ ﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﺯﻣ�ﻥ ﺃﺑ�ﻲ ﺑﻛ�ﺭ ‪ :‬ﺍﻟﺧ�ﻭﻑ ﻋﻠ�ﻰ ﺿ�ﻳﺎﻉ ﺷ�ﻲء ﻣ�ﻥ‬
‫ﺍﻟﻘﺭﺁﻥ ِﺑﻬﻼﻙ ﺣ ﱠﻔﺎﻅﻪ‪ ،‬ﻭﺿﻳﺎﻉ ﻣﺎ ﻋﻧﺩﻫﻡ ِﻣﻣﱠﺎ ُﻛﺗِﺏ ﺑﻳﻥ ﻳﺩﻱ ﺍﻟﻧﺑﻲ ‪.‬‬

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‫‪ .3‬ﺳ���ﺑﺏ ﺟﻣ���ﻊ ﺍﻟﻘ���ﺭﺁﻥ ﻓ���ﻲ ﻋﻬ���ﺩ ﻋﺛﻣ���ﺎﻥ ‪ :‬ﺧ���ﻭﻑ ﺍﻟﻔﺗﻧ���ﺔ ﺍﻟﺗ���ﻲ ﻭﻗ���ﻊ ﻓﻳﻬ���ﺎ‬
‫ﺍﻟﻣﺳﻠﻣﻭﻥ ﺑﺳﺑﺏ ﺍﺧﺗﻼﻓﻬﻡ ﻓﻲ ﺍﻟﻘ�ﺭﺍءﺓ ﺑﺣﺳ�ﺏ ﻣ�ﺎ ﺗﻌﻠﻣ�ﻭﻩ ﻣ�ﻥ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺗ�ﻲ ﻧ�ﺯﻝ‬
‫ِﺑﻬﺎ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﻛﺗﺎﺏ ﷲ ﻣﻥ ﺍﻟﺗﺑﺩﻳﻝ ﻭﺍﻟﺗﻐﻳﻳﺭ‪.‬‬
‫ﺍﻟﻔﺭﻕ ﺑﻳﻥ ﺍﻟﻣﺭﺍﺣﻝ ﺍﻟﺛﻼﺙ ﻣﻥ ﺣﻳﺙ ﺍﻟﻛﻳﻔﻳﺔ‪:‬‬
‫‪ .1‬ﻛﻳﻔﻳﺔ ﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﻋﻬ�ﺩ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ :‬ﺗﺭﺗﻳ�ﺏ ﺍﻵﻳ�ﺎﺕ ﻓ�ﻲ ﺳ�ﻭﺭﻫﺎ‪ ،‬ﻭﻛﺗﺎﺑ�ﺔ‬
‫ﺍﻵﻳﺎﺕ ﻓﻳﻣ�ﺎ ﺗﻳﺳ�ﺭ ﻣ�ﻥ ﻣ�ﻭﺍﺩ ﺍﻟﻛﺗﺎﺑ�ﺔ‪ ،‬ﻣ�ﻊ ﺑﻌﺛ�ﺭﺓ ﺫﻟ�ﻙ ﺍﻟﻣﻛﺗ�ﻭﺏ‪ ،‬ﻭﻋ�ﺩﻡ ﺟﻣﻌ�ﻪ ﻓ�ﻲ‬
‫ﻣﻛﺎﻥ ﻭﺍﺣﺩ‪.‬‬
‫‪ .2‬ﻛﻳﻔﻳﺔ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺯﻣﻥ ﺃﺑﻲ ﺑﻛﺭ ‪ :‬ﺟﻣﻊ ﺍﻟﻣﻛﺗ�ﻭﺏ ﻓ�ﻲ ﻋﻬ�ﺩ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪‬‬
‫ﻭﻧﻘﻠﻪ ﻓﻲ ﺻﺣﻑٍ‪ ،‬ﻭﻫﻲ ﺃﻭﺭﺍﻕ ﻣﺟﺭﺩﺓ‪ ،‬ﻣﺭﺗﺏ ﺍﻵﻳﺎﺕ ﺃﻳﺿً�ﺎ‪ ،‬ﻭﺑﺣﻳ�ﺙ ﺗﺟﺗﻣ�ﻊ ﻛ�ﻝ‬
‫ﺳﻭﺭﺓ ﻣﺗﺗﺎﺑﻌﺔ ﻓﻲ ﺗﻠﻙ ﺍﻟﺻﺣﻑ‪ ،‬ﻟﻛﻥ ﻣ�ﻥ ﻏﻳ�ﺭ ﺃﻥ ﺗﺟﻣ�ﻊ ﺗﻠ�ﻙ ﺍﻟﺻ�ﺣﻑ ﻓ�ﻲ ﻣﺟﻠ�ﺩ‬
‫ﺃﻭ ﻣﺻﺣ ٍ‬
‫ﻑ ﻭﺍﺣﺩ‪.‬‬
‫‪ .3‬ﻛﻳﻔﻳﺔ ﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﻋﻬ�ﺩ ﻋﺛﻣ�ﺎﻥ ‪ :‬ﻧﻘ�ﻝ ﻣ�ﺎ ﻓ�ﻲ ﺻ�ﺣﻑ ﺃﺑ�ﻲ ﺑﻛ�ﺭ ﻓ�ﻲ‬
‫ﺇﻣﺎﻡ‪ ،‬ﻭﻧﺳﺦ ﻣﺻﺎﺣﻑ ﻣﻧﻪ‪ ،‬ﻭﺇﺭﺳﺎﻟﻬﺎ ﺇﻟ�ﻰ ﺍﻵﻓ�ﺎﻕ‪ ،‬ﻟﺗﻛ�ﻭﻥ ﻣﺭﺟﻌً�ﺎ ﻟﻠﻧ�ﺎﺱ‬
‫ﻣﺻﺣﻑ ٍ‬
‫)‪(8‬‬
‫ﻋﻧﺩ ﺍﻻﺧﺗﻼﻑ‪.‬‬
‫ﷲ ‪ُ ‬ﻧ َﺅﻟﱢ��ﻑُ ْﺍﻟﻘُ��ﺭْ َ‬
‫ﺁﻥ ِﻣ� َ�ﻥ‬ ‫�ﻭﻝ ِ‬ ‫�ﻥ َﺛ ِﺎﺑ � ٍ‬
‫ﺕ‪ُ :‬ﻛ ﱠﻧ��ﺎ ﻋِ ْﻧ��ﺩَ َﺭ ُﺳ� ِ‬ ‫ﻗ��ﺎﻝ ﺍﻟﺑﻳﻬﻘ��ﻲ )ﺑﻌ��ﺩ ﺣ��ﺩﻳﺙ َﺯ ْﻳ � ِﺩ ْﺑ� ِ‬
‫ﺍﻟﺭﱢ َﻗﺎﻉ(ِ)‪ :(9‬ﻭﻫﺫﺍ ﻳﺷﺑﻪ ﺃﻥ ﻳﻛﻭﻥ ﺃﺭﺍﺩ ﺑﻪ ﺗﺄﻟﻳﻑ ﻣﺎ ﻧﺯﻝ ﻣﻥ ﺍﻟﻛﺗ�ﺎﺏ‪ :‬ﺍﻵﻳ�ﺎﺕ ﺍﻟﻣﺗﻔﺭﻗ�ﺔ ﻓ�ﻲ‬
‫ﺳﻭﺭﻫﺎ‪ ،‬ﻭﺟﻣﻌﻬﺎ ﻓﻳﻬﺎ ﺑﺈﺷﺎﺭﺓ ﺍﻟﻧﺑﻲ ‪ ،‬ﺛﻡ ﻛﺎﻧﺕ ﻣﺛﺑﺗﺔ ﻓﻲ ﺍﻟﺻﺩﻭﺭ‪ ،‬ﻣﻛﺗﻭﺑ�ﺔ ﻓ�ﻲ ﺍﻟﺭﻗ�ﺎﻉ‬
‫ﺑﻛﺭ ﻭﻋﻣ�ﺭ‪ ،‬ﺛ�ﻡ ﻧﺳ�ﺦ ﻣ�ﺎ ﺟﻣﻌ�ﻪ‬ ‫ﻭﺍﻟﻠﺧﺎﻑ ﻭﺍﻟﻌﺳﺏ‪ ،‬ﻓﺟﻣﻌﻬﺎ ﻣﻧﻬﺎ ﻓﻲ ﺻﺣ ٍ‬
‫ﻑ ﺑﺈﺷﺎﺭﺓ ﺃﺑﻲ ٍ‬
‫ﻓ��ﻲ ﺍﻟﺻ��ﺣﻑ)‪ (10‬ﻓ��ﻲ ﻣﺻ��ﺎﺣﻑ ﺑﺈﺷ��ﺎﺭﺓ ﻋﺛﻣ��ﺎﻥ ﺑ��ﻥ ﻋﻔ��ﺎﻥ ‪ ‬ﻋﻠ��ﻰ ﻣ��ﺎ ﺭﺳ��ﻡ ﺍﻟﻣﺻ��ﻁﻔﻰ‬
‫)‪(11‬‬
‫‪.‬ـ‬
‫ﻗ��ﺎﻝ ﺍﻟﻘﺎﺿ��ﻲ ﺍﻟﺑ��ﺎﻗﻼﻧﻲ‪ :‬ﻟ��ﻡ ﻳﻘﺻ��ﺩ ﻋﺛﻣ��ﺎﻥُ َﻗﺻْ ��ﺩَ ﺃﺑ��ﻲ ﺑﻛ� ٍ�ﺭ ﻓ��ﻲ ﺟﻣ��ﻊ ﻧﻔ��ﺱ ﺍﻟﻘ��ﺭﺁﻥ ﺑ��ﻳﻥ‬
‫ﺟﻣﻌﻬ��ﻡ ﻋﻠ�ﻰ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﺛﺎﺑﺗ��ﺔ ﺍﻟﻣﻌﺭﻭﻓ��ﺔ ﻋ�ﻥ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ،‬ﻭﺇﻟﻐ��ﺎء ﻣ��ﺎ‬ ‫ﻟ�ﻭﺣﻳﻥ‪ ،‬ﻭﺇﻧﻣ��ﺎ ﻗﺻ��ﺩ َ‬
‫ﻳ�ﻝ‪ ،‬ﻭﻻ‬ ‫ﻑ ﻻ ﺗﻘﺩﻳﻡ ﻓﻳ�ﻪ ﻭﻻ ﺗ�ﺄﺧﻳﺭ‪ ،‬ﻭﻻ ﺗﺄﻭﻳ�ﻝ ﺃ ُ ِﺛﺑ�ﺕ ﻣ�ﻊ ﺗ ْﻧ ِﺯ ٍ‬ ‫ﻭﺃﺧ َﺫﻫُﻡ ِﺑﻣﺻﺣ ٍ‬ ‫ﻟﻳﺱ ﻛﺫﻟﻙ‪ْ ،‬‬
‫ﻭﺣﻔﻅ�ﻪ؛ ﺧﺷ�ﻳﺔ ﻭﻗ�ﻭﻉ ﺍﻟﻔﺳ�ﺎﺩ‬ ‫ُ‬ ‫ﻭﻣﻔ�ﺭﻭﺽ ﻗﺭﺍء ُﺗ�ﻪ‬
‫ٍ‬ ‫ِ�ﺏ ﻣ�ﻊ ﻣ ُْﺛ َﺑ�ﺕ ﺭﺳ�ﻣﻪ‬
‫ﻣﻧﺳﻭﺥ ﺗﻼﻭﺗﻪ ُﻛﺗ َ‬
‫)‪(12‬‬
‫ﻭﺍﻟﺷﺑﻬﺔ ﻋﻠﻰ ﻣﻥ ﻳﺄﺗﻲ ﺑﻌﺩ‪.‬‬

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‫ﻳﻬ� َﻡ ﻭﺍﻫ� ٌﻡ‬ ‫ٌ‬
‫ﻓﺎﺳﻕ ﻳﺳﻌﻰ ﻓ�ﻲ ﻛﻳ�ﺩ ﺍﻟ�ﺩﻳﻥ‪ ،‬ﺃﻭ ﺃﻥ ِ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻥ ﺣﺯﻡ‪ :‬ﺧﺷﻲ ﻋﺛﻣﺎﻥ ‪ ‬ﺃﻥ ﻳﺄﺗﻲ‬
‫ﻣﻥ ﺃﻫﻝ ﺍﻟﺧﻳﺭ‪ ،‬ﻓﻳﺑ ﱢﺩﻝ ﺷﻳ ًﺋﺎ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻓﻳﻛ�ﻭﻥ ﺍﺧ�ﺗﻼﻑ ﻳ�ﺅﺩﻱ ﺇﻟ�ﻰ ﺍﻟﺿ�ﻼﻝ‪ ،‬ﻓﻛﺗ�ﺏ‬
‫ﻣﺻﺎﺣﻑ ﻣﺟﻣﻌًﺎ ﻋﻠﻳﻬﺎ‪ ،‬ﻭﺑﻌﺙ ﺇﻟﻰ ﻛﻝ ﺃﻓﻕ ﻣﺻﺣ ًﻔﺎ‪ ،‬ﻟﻛﻲ ‪-‬ﺇﻥ ﻭﻫﻡ ﻭﺍﻫ� ٌﻡ‪ ،‬ﺃﻭ ﺑ� ﱠﺩﻝ ﻣﺑ� ﱢﺩﻝ‬
‫)‪(13‬‬
‫ُﺭ ِﺟﻊ ﺇﻟﻰ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﺟﻣﻊ ﻋﻠﻳﻪ‪ ،‬ﻓﺎﻧﻛﺷﻑ ﺍﻟﺣﻕ‪ ،‬ﻭﺑﻁﻝ ﺍﻟﻛﻳﺩ ﻭﺍﻟﻭﻫﻡ‪.‬‬

‫)‪ (1‬ﺳﻭﺭﺓ ﺍﻟﺣﺟﺭ ﺁﻳﺔ ‪.9‬‬

‫)‪ (2‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(261-260/1‬‬
‫)‪ (3‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.383‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺍﻟ���ﺩﺍﻧﻲ ﻓ���ﻲ ﺍﻟﻣﻘﻧ���ﻊ ﻓ���ﻲ ﻣﻌﺭﻓ���ﺔ ﺭﺳ���ﻡ ﻣﺻ���ﺎﺣﻑ ﺍﻷﻣﺻ���ﺎﺭ ﺹ ‪ ،18‬ﻭﺭﻭﺍﻩ ﺍﺑ���ﻥ ﺃﺑ���ﻲ ﺩﺍﻭﺩ ﻓ���ﻲ ﻛﺗ���ﺎﺏ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺍﺗﻔﺎﻕ ﺍﻟﻧﺎﺱ ﻣﻊ ﻋﺛﻣﺎﻥ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺹ ‪ ،19‬ﻭﻟﻔﻅﻪ‪ :‬ﻭﻟﻡ ﻳﻧﻛﺭ ﺫﻟﻙ ﻣﻧﻬﻡ ﺃ ٌ‬
‫ﺣﺩ‪.‬‬
‫)‪ (5‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺍﻟﻛﺑﻳﺭ‪ ،‬ﻭﺍﻟﺣﺎﻓﻅ ﺍﻟﻌﻠﻡ‪ :‬ﺃﺑ�ﻭ ﺳ�ﻌﻳﺩ ﺍﻟﻌﻧﺑ�ﺭﻱ‪ ،‬ﻗ�ﺎﻝ ﻋﻠ�ﻰ ﺑ�ﻥ ﺍﻟﻣ�ﺩﻳﻧﻲ‪ :‬ﻣ�ﺎ ﺭﺃﻳ�ﺕ ﺃﻋﻠ�ﻡ ﻣﻧ�ﻪ‪ .‬ﺗ�ﻭﻓﻲ ﺳ�ﻧﺔ‬
‫‪ 198‬ﻫـ‪ .‬ﺍﻧﻅﺭ ﺗﻘﺭﻳﺏ ﺍﻟﺗﻬﺫﻳﺏ )‪ ،(499/1‬ﻭﺗﺫﻛﺭﺓ ﺍﻟﺣﻔﺎﻅ )‪.(329/1‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺑﺎﺏ ﺍﺗﻔﺎﻕ ﺍﻟﻧﺎﺱ ﻣﻊ ﻋﺛﻣﺎﻥ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺹ ‪.19‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪ ،30‬ﻗﺎﻝ ﺍﻟﺣ�ﺎﻓﻅ ﺍﺑ�ﻥ ﺣﺟ�ﺭ‪ :‬ﺑﺈﺳ�ﻧﺎ ٍﺩ‬
‫ﺻﺣﻳﺢ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(634/8‬‬
‫)‪ (8‬ﺍﻧﻅ��ﺭ‪ :‬ﺍﻹﺗﻘ��ﺎﻥ ﻓ��ﻲ ﻋﻠ��ﻭﻡ ﺍﻟﻘ��ﺭﺁﻥ )‪ ،(172/171/1‬ﻭﻣﻧﺎﻫ��ﻝ ﺍﻟﻌﺭﻓ��ﺎﻥ ﻓ��ﻲ ﻋﻠ��ﻭﻡ ﺍﻟﻘ��ﺭﺁﻥ )‪،(263-262/1‬‬
‫ﻭﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.27-26‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣﺫﻱ ﻓﻲ ﺟﺎﻣﻌﻪ ﻛﺗﺎﺏ ﺍﻟﻣﻧﺎﻗﺏ ﺑﺎﺏ ﻓﻲ ﻓﺿﻝ ﺍﻟﺷ�ﺎﻡ ﻭﺍﻟ�ﻳﻣﻥ )‪ (734/5‬ﺡ ‪ 3954‬ﻭ َﻗ�ﺎ َﻝ‪َ :‬ﻫ� َﺫﺍ َﺣ�ﺩ ٌ‬
‫ِﻳﺙ‬
‫َﺣ َﺳﻥٌ َﻏ ِﺭﻳﺏٌ ‪ ،‬ﻭﺍﻟﺑﻳﻬﻘﻲ ﻓﻲ ﺩﻻﺋﻝ ﺍﻟﻧﺑﻭﺓ )‪.(147/7‬‬
‫)‪ (10‬ﻳﻌﻧﻲ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ‪.‬‬
‫)‪ (11‬ﺩﻻﺋﻝ ﺍﻟﻧﺑﻭﺓ ﻭﻣﻌﺭﻓﺔ ﺃﺣﻭﺍﻝ ﺻﺎﺣﺏ ﺍﻟﺷﺭﻳﻌﺔ )‪.(148-147/7‬‬
‫)‪ (12‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(236-235/1‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(171/1‬‬
‫)‪ (13‬ﺍﻟﻔﺻﻝ ﻓﻲ ﺍﻟﻣﻠﻝ ﻭﺍﻷﻫﻭﺍء ﻭﺍﻟﻧﺣﻝ )‪.(213-212/2‬‬

‫‪122‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻋﺩﺩ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬
‫ﻓﻳﻣﺎ ﻣﺭﱠ ﻋﻠﻳﻧﺎ ﻓﻲ ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺑﻕ ﻣﻥ ﻧﺳ�ﺦ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻓ�ﻲ ﺯﻣ�ﻥ ﻋﺛﻣ�ﺎﻥ ‪ ،‬ﻋﻠﻣﻧ�ﺎ ﺃﻧ�ﻪ‬
‫ﺩﺩﺍ ﻣﻥ ﺍﻟﻣﺻﺎﺣﻑ ﻭﺃﺭﺳﻝ ِﺑﻬﺎ ﺇﻟ�ﻰ ﺍﻷﻣﺻ�ﺎﺭ‪ ،‬ﻭﻋﺭﻓ�ﺕ ﻫ�ﺫﻩ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻓﻳﻣ�ﺎ‬‫‪ ‬ﻧﺳﺦ ﻋ ً‬
‫ﺑﻌ ُﺩ ﺑﺎﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﻧﺳﺑﺔ ﺇﻟﻰ ﻣ�ﻥ ﺃﻣ�ﺭ ﺑﻧﺳ�ﺧﻬﺎ‪ ،‬ﻭﻫ�ﻭ ﺍﻟﺧﻠﻳﻔ�ﺔ ﺍﻟﺭﺍﺷ�ﺩ ﻋﺛﻣ�ﺎﻥ ﺍﺑ�ﻥ‬
‫ﻋ ّﻔﺎﻥ ‪.‬‬
‫ﻭﻓﻲ ﻫ�ﺫﺍ ﺍﻟﻔﺻ�ﻝ ﻧﺗﻧ�ﺎﻭﻝ ﺑﺎﻟﺑﺣ�ﺙ ﻋ�ﺩﺩ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﺗ�ﻲ ﻧﺳ�ﺧﻬﺎ ﻋﺛﻣ�ﺎﻥ ‪ ،‬ﻭﺍﻟﺗﻌﺭﻳ�ﻑ‬
‫ﺑﺎﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ ،‬ﻭﺣﻛﻡ ﺍﺗﺑﺎﻉ ﺫﻟﻙ ﺍﻟﺭﺳﻡ‪.‬‬
‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬ﻋﺪد اﻟﻤﺼﺎﺣﻒ اﻟﻌﺜﻤﺎﻧﻴﺔ‬

‫َﻟﻣﱠﺎ ﺍﻧﺗﻬﻰ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﻭﻣﻥ ﻣﻌﻪ ﻣﻥ ﻧﺳﺦ ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﺃﺭﺳ�ﻝ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺇﻟ�ﻰ ﻛ�ﻝ ٍ‬
‫ﺃﻓ�ﻕ‬
‫ِﺑﻣﺻﺣﻑ‪ ،‬ﻭﺃﻣﺭ ﺍﻟﻧﺎﺱ ﺑﺈﺗﻼﻑ ﻣﺎ ﺧﺎﻟﻑ ﻫﺫﻩ ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﺻ��ﺎﺣِﻑِ ‪َ ،‬ﺭ ﱠﺩ ﻋ ُْﺛ َﻣ��ﺎﻥُ‬
‫ُﻑ ِﻓ��ﻲ ْﺍﻟ َﻣ َ‬ ‫ﺻ �ﺣ َ‬ ‫�ﻥ َﻣﺎﻟِ��ﻙٍ ﺃﻧ��ﻪ ﻗ��ﺎﻝ‪َ :‬ﺣ ﱠﺗ��ﻰ ﺇِ َﺫﺍ َﻧ َﺳ � ُﺧﻭﺍ ﺍﻟ ﱡ‬ ‫ﻋ��ﻥ ﺃَ َﻧ� ِ‬
‫�ﺱ ْﺑ� ِ‬
‫)‪(1‬‬
‫ﻑ ِﻣﻣﱠﺎ َﻧ َﺳ ُﺧﻭﺍ‪.‬‬‫ﺻ َﺔ‪َ ،‬ﻭﺃَﺭْ َﺳ َﻝ ﺇِ َﻟﻰ ُﻛ ﱢﻝ ﺃُﻓُ ٍﻕ ِﺑﻣُﺻْ َﺣ ٍ‬
‫ُﻑ ﺇِ َﻟﻰ َﺣ ْﻔ َ‬
‫ﺻﺣ َ‬ ‫ﺍﻟ ﱡ‬
‫ﻗﺎﻝ ﺍﻟﻧﻭﻭﻱ‪ :‬ﺧﺎﻑ ﻋﺛﻣﺎﻥ ‪ ‬ﻭﻗﻭﻉ ﺍﻻﺧﺗﻼﻑ ﺍﻟﻣﺅﺩﻱ ﺇﻟﻰ ﺗ�ﺭﻙ ﺷ�ﻲء ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺯﻳﺎﺩﺓ ﻓﻳﻪ‪ ،‬ﻓﻧﺳ�ﺦ ﻣ�ﻥ ﺫﻟ�ﻙ ﺍﻟﻣﺟﻣ�ﻭﻉ ﺍﻟ�ﺫﻱ ﻋﻧ�ﺩ ﺣﻔﺻ�ﺔ‪ ،‬ﺍﻟ�ﺫﻱ ﺃﺟﻣﻌ�ﺕ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻋﻠﻳ�ﻪ‬
‫ﻣﺻﺎﺣﻑ‪ ،‬ﻭﺑﻌﺙ ِﺑﻬﺎ ﺇﻟﻰ ﺍﻟﺑﻠﺩﺍﻥ‪ ،‬ﻭﺃﻣﺭ ﺑ�ﺈﺗﻼﻑ ﻣ�ﺎ ﺧﺎﻟﻔﻬ�ﺎ‪ ،‬ﻭﻛ�ﺎﻥ ﻓﻌﻠ�ﻪ ﻫ�ﺫﺍ ﺑﺎﺗﻔ�ﺎﻕ ﻣﻧ�ﻪ‬
‫َ‬
‫ﻭﻣﻥ ﻋﻠﻲ ﺑﻥ ﺃﺑﻲ ﻁﺎﻟﺏ‪ ،‬ﻭﺳﺎﺋﺭ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻏﻳﺭﻫﻡ ‪.‬ـ‬
‫)‪(2‬‬

‫ﻭ َﻟﻣﱠﺎ ﻛﺎﻥ ﺍﻻﻋﺗﻣﺎﺩ ﻓﻲ ﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻟﻣﺷﺎﻓﻬﺔ ﻭﺍﻟﺗﻠ ﱢﻘﻲ ﻣﻥ ﺻﺩﻭﺭ ﺍﻟﺭﺟ�ﺎﻝ‪ ،‬ﻭﻟ�ﻡ ﺗﻛ�ﻥ‬
‫ﺍﻟﻣﺻ��ﺎﺣﻑ ﻛﺎﻓﻳ��ﺔ ﻓ��ﻲ ﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ ﻭﺗﻌﻠﱡﻣ��ﻪ‪ ،‬ﻓﻘ��ﺩ ﺃﺭﺳ��ﻝ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﻣ��ﻊ ﻛ��ﻝ ﻣﺻ��ﺣﻑ ﻣ��ﻥ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﻗﺎﺭ ًﺋﺎ ﻳﻌﻠﱢﻡ ﺍﻟﻧﺎﺱ ﻋﻠﻰ ﻣﺎ ﻳﻭﺍﻓﻕ ﺍﻟﻣﺻﺣﻑ ﺍﻟﺫﻱ ﺃﺭﺳﻝ ﺑﻪ‪ ،‬ﻭﻛ�ﺎﻥ ﻳﺗﺧﻳ�ﺭ ﻟﻛ�ﻝ‬
‫)‪(3‬‬
‫ﺉ ﺍﻟﻣﺻﺣﻑ ﺍﻟﺫﻱ ﻳﻭﺍﻓﻕ ﻗﺭﺍءﺗﻪ ﻓﻲ ﺍﻷﻛﺛﺭ‪.‬‬
‫ﻗﺎﺭ ٍ‬
‫ﻓﻘﺩ ﺭﻭﻱ ﺃﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺃﻣﺭ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺃﻥ ﻳﻘﺭﺉ ﺑﺎﻟﻣﺩﻧﻲ‪ ،‬ﻭﺑﻌﺙ ﻋﺑﺩ ﷲ ﺑﻥ ﺍﻟﺳ�ﺎﺋﺏ‬
‫ﻣﻊ ﺍﻟﻣﻛ�ﻲّ ‪ ،‬ﻭﺑﻌ�ﺙ ﺍﻟﻣﻐﻳ�ﺭﺓ ﺑ�ﻥ ﺃﺑ�ﻲ ﺷ�ﻬﺎﺏ ﻣ�ﻊ ﺍﻟﺷ�ﺎﻣﻲّ ‪ ،‬ﻭﺃﺑ�ﺎ ﻋﺑ�ﺩ ﺍﻟ�ﺭﺣﻣﻥ ﺍﻟﺳ�ﻠﻣﻲ ﻣ�ﻊ‬
‫)‪(4‬‬
‫ﻗﻳﺱ ﻣﻊ ﺍﻟﺑﺻﺭﻱ‪.‬‬
‫ﺍﻟﻛﻭﻓﻲّ ‪ ،‬ﻭﻋﺎﻣﺭ ﺑﻥ ﻋﺑﺩ ٍ‬
‫‪123‬‬
‫ﻭﻗﺩ ﺍﺧﺗﻠﻑ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ﻋﺩﺩ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﺗﻲ ﺑﻌﺙ ِﺑﻬ�ﺎ ﻋﺛﻣ�ﺎﻥ ﺇﻟ�ﻰ ﺍﻟﺑﻠ�ﺩﺍﻥ‪ ،‬ﻓﺎﻟ�ﺫﻱ ﻋﻠﻳ�ﻪ‬
‫ٌ‬
‫ﺃﺭﺑﻌﺔ‪ ،‬ﺃﺭﺳﻝ ﻣﻧﻬﺎ ﻋﺛﻣﺎﻥ ‪ ‬ﻣﺻﺣ ًﻔﺎ ﺇﻟ�ﻰ ﺍﻟﺷ�ﺎﻡ‪ ،‬ﻭﺁﺧ�ﺭ ﺇﻟ�ﻰ ﺍﻟﻛﻭﻓ�ﺔ‪ ،‬ﻭﺁﺧ�ﺭ‬ ‫ﺍﻷﻛﺛﺭ ﺃ ﱠﻧﻬﺎ‬
‫ﺇﻟﻰ ﺍﻟﺑﺻﺭﺓ‪ ،‬ﻭﺃﺑﻘﻰ ﺍﻟﺭﺍﺑﻊ ﺑﺎﻟﻣﺩﻳﻧﺔ‪.‬‬
‫ﻭﻗﻳﻝ ﻛﺗﺏ ﺧﻣﺳﺔ ﻣﺻﺎﺣﻑ‪ ،‬ﺍﻷﺭﺑﻌﺔ ﺍﻟﻣﺫﻛﻭﺭﺓ‪ ،‬ﻭﺃﺭﺳﻝ ﺍﻟﺧﺎﻣﺱ ﺇﻟﻰ ﻣﻛﺔ‪.‬‬
‫ﻭﻗﻳﻝ ٌ‬
‫ﺳﺗﺔ‪ ،‬ﺍﻟﺧﻣﺳﺔ ﺍﻟﻣﺫﻛﻭﺭﺓ‪ ،‬ﻭﺃﺭﺳﻝ ﺍﻟﺳﺎﺩﺱ ﺇﻟﻰ ﺍﻟﺑﺣﺭﻳﻥ‪.‬‬
‫ﻭﻗﻳﻝ ﺳﺑﻌﺔ‪ ،‬ﺍﻟﺳﺗﺔ ﺍﻟﺳﺎﺑﻘﺔ‪ ،‬ﻭﺃﺭﺳﻝ ﺍﻟﺳﺎﺑﻊ ﺇﻟﻰ ﺍﻟﻳﻣﻥ‪.‬‬
‫ﻭﻗﻳﻝ َﺛﻣﺎﻧﻳﺔ‪ ،‬ﻭﺍﻟﺛ�ﺎﻣﻥ ﻫ�ﻭ ﺍﻟ�ﺫﻱ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓﻳ�ﻪ ﺃﻭﻻً‪ ،‬ﺛ�ﻡ ﻧﺳ�ﺦ ﻣﻧ�ﻪ ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﻭﻫ�ﻭ‬
‫)‪(5‬‬
‫ﺍﻟﻣﺳﻣﻰ ﺑﺎﻹﻣﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺭﺃ ﻓﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﻓﻲ ﺣﺟﺭﻩ ﺣﻳﻥ ﻗُﺗِﻝ‪.‬‬
‫)‪(6‬‬
‫ﻭﻗﻳﻝ ﺇﻧﻪ ‪ ‬ﺃﻧﻔﺫ ﻣﺻﺣ ًﻔﺎ ﺇﻟﻰ ﻣﺻﺭ‪.‬‬
‫ﻋﻥ ﺣﻣﺯﺓ ﺍﻟﺯﻳﺎﺕ ﻗﺎﻝ‪ :‬ﻛﺗﺏ ﻋﺛﻣﺎﻥ ﺃﺭﺑﻌﺔ ﻣﺻﺎﺣﻑ‪ ،‬ﻓﺑﻌﺙ ِﺑﻣﺻﺣ ٍ‬
‫ﻑ ﻣﻧﻬﺎ ﺇﻟﻰ ﺍﻟﻛﻭﻓﺔ‪،‬‬
‫)‪(7‬‬
‫ُ‬
‫ﻛﺗﺑﺕ ﻣﺻﺣﻔﻲ ﻋﻠﻳﻪ‪.‬‬ ‫ﻓﻭُ ﺿِ ﻊ ﻋﻧﺩ ﺭﺟﻝ ﻣﻥ ﻣُﺭﺍﺩٍ‪ ،‬ﻓﺑﻘﻲ ﺣﺗﻰ‬
‫ﻭﻗﺎﻝ ﺃﺑﻭ ﺣﺎﺗﻡ ﺍﻟﺳﺟﺳﺗﺎﻧﻲ‪َ :‬ﻟﻣﱠﺎ ﻛﺗﺏ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺣ�ﻳﻥ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻛﺗ�ﺏ ﺳ�ﺑﻌﺔ‬
‫ﻣﺻ��ﺎﺣﻑ‪ ،‬ﻓﺑﻌ��ﺙ ﻭﺍﺣ � ًﺩﺍ ﺇﻟ��ﻰ ﻣﻛ��ﺔ‪ ،‬ﻭﺁﺧ��ﺭ ﺇﻟ��ﻰ ﺍﻟﺷ��ﺎﻡ‪ ،‬ﻭﺁﺧ��ﺭ ﺇﻟ��ﻰ ﺍﻟ��ﻳﻣﻥ‪ ،‬ﻭﺁﺧ��ﺭ ﺇﻟ��ﻰ‬
‫ﺍﻟﺑﺣﺭﻳﻥ‪ ،‬ﻭﺁﺧﺭ ﺇﻟﻰ ﺍﻟﺑﺻﺭﺓ‪ ،‬ﻭﺁﺧﺭ ﺇﻟﻰ ﺍﻟﻛﻭﻓﺔ‪ ،‬ﻭﺣﺑﺱ ﺑﺎﻟﻣﺩﻳﻧﺔ ﻭﺍ ً‬
‫ﺣﺩﺍ‪.‬‬
‫)‪(8‬‬

‫ﻗﺎﻝ ﺍﻹﻣ�ﺎﻡ ﺃﺑ�ﻭ ﻋﻣ�ﺭﻭ ﺍﻟ�ﺩﺍﻧﻲ‪ :‬ﺃﻛﺛ�ﺭ ﺍﻟﻌﻠﻣ�ﺎء ﻋﻠ�ﻰ ﺃﻥ ﻋﺛﻣ�ﺎﻥ ‪َ ‬ﻟﻣﱠ�ﺎ ﻛﺗ�ﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ‪،‬‬
‫ﺟﻌﻠﻪ ﻋﻠﻰ ﺃﺭﺑﻊ ﻧﺳﺦ‪ ،‬ﻭﺑﻌﺙ ﺇﻟﻰ ﻛﻝ ﻧﺎﺣﻳﺔ ﻣﻥ ﺍﻟﻧﻭﺍﺣﻲ ﺑﻭﺍﺣﺩ ٍﺓ ﻣﻧﻬﻥ‪ :‬ﻓﻭﺟّ ﻪ ﺇﻟﻰ ﺍﻟﻛﻭﻓﺔ‬
‫ﺇﺣﺩﺍﻫﻥﱠ ‪ ،‬ﻭﺇﻟﻰ ﺍﻟﺑﺻﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﻭﺇﻟﻰ ﺍﻟﺷﺎﻡ ﺍﻟﺛﺎﻟﺛﺔ‪ ،‬ﻭﺃﻣﺳﻙ ﻋﻧﺩ ﻧﻔﺳﻪ ﻭﺍﺣﺩ ًﺓ‪ ،‬ﻭﻗﺩ ﻗﻳﻝ ﺇﻧﻪ‬
‫ً‬
‫ﻧﺳﺧﺔ ﺇﻟ�ﻰ ﻣﻛ� َﺔ‪ ،‬ﻭﻧﺳ�ﺧﺔ ﺇﻟ�ﻰ ﺍﻟ�ﻳﻣﻥ‪ ،‬ﻭﻧﺳ�ﺧﺔ ﺇﻟ�ﻰ‬ ‫ﻧﺳﺦ‪ ،‬ﻭﻭﺟﱠ ﻪ ﻣﻥ ﺫﻟﻙ ﺃﻳ ً‬
‫ﺿﺎ‬ ‫ﺟﻌﻠﻪ ﺳﺑﻊ‬
‫ٍ‬
‫)‪(9‬‬
‫ﺍﻟﺑﺣﺭﻳﻥ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺻﺢﱡ‪ ،‬ﻭﻋﻠﻳﻪ ﺍﻷﺋﻣﺔ‪.‬‬
‫)‪(10‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ ﻭﺍﻟﺳﻳﻭﻁﻲ‪ْ :‬‬
‫ﻓﺎﻟﻣﺷﻬﻭﺭ ﺃ ﱠﻧﻬﺎ ﺧﻣﺳﺔ‪.‬‬
‫ﻭﻗ���ﺎﻝ ْﺍﻟﺟﻌﺑ���ﺭﻱ‪ :‬ﺣ���ﺑﺱ ﻣﺻ���ﺣ ًﻔﺎ ْ‬
‫ﺑﺎﻟﻣﺩﻳﻧ���ﺔ ﻟﻠﻧ���ﺎﺱ‪ ،‬ﻭﺁﺧ���ﺭ ﻟﻧﻔﺳ���ﻪ‪ ،‬ﻭﺳ���ﻳﱠﺭ ﺑﺎﻗ َﻳﻬ���ﺎ ﺇﻟ���ﻰ‬
‫ﺃﻣﺭﺍﺋﻪ‪.‬‬ ‫)‪(11‬‬

‫ﻭﺍﻟﻣﺗﻌﺎﺭﻑ ﻋﻧﺩ ﻋﻠﻣﺎء ﺭﺳﻡ ﺍﻟﻘﺭﺁﻥ ﺳﺗﺔ ﻣﺻﺎﺣﻑ‪:‬‬ ‫ْ‬

‫ﺍﻷﻭﻝ‪ْ :‬ﺍﻟﻣﺻﺣﻑ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻫ�ﻭ ْﺍﻟﻣﺻ�ﺣﻑ ﺍﻟ�ﺫﻱ ﺍﺣﺗﺑﺳ�ﻪ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﻟﻧﻔﺳ�ﻪ‪ ،‬ﻭﻳﻧﻘ�ﻝ ﻋﻧ�ﻪ‬
‫ﺃﺑﻭ ﻋﺑﻳﺩ ﺍﻟﻘﺎﺳﻡ ﺑﻥ ﺳﻼﱠﻡ‪.‬‬

‫‪124‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ْ :‬ﺍﻟﻣﺻﺣﻑ ْﺍﻟﻣ�ﺩﻧﻲ‪ ،‬ﻭﻫ�ﻭ ْﺍﻟﻣﺻ�ﺣﻑ ﺍﻟ�ﺫﻱ ﻛ�ﺎﻥ ﺑﺄﻳ�ﺩﻱ ﺃﻫ�ﻝ ﺍﻟﻣﺩﻳﻧ�ﺔ‪ ،‬ﻭﻋﻧ�ﻪ ﻳﻧﻘ�ﻝ‬
‫ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ‪.‬‬
‫ﺍﻟﺛﺎﻟﺙ‪ْ :‬ﺍﻟﻣﺻﺣﻑ ْﺍﻟﻣﻛﻲ‪.‬‬
‫)‪(12‬‬
‫ﻭﻳﻁﻠﻕ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﺍﻟﻣﺩﻧﻲ ﻭﺍﻟﻣﻛﻲ‪ْ :‬ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﺣﺟﺎﺯﻳﺔ‪ ،‬ﺃﻭ ﺍﻟﺣﺭﻣﻳﺔ‪.‬‬
‫ﺍﻟﺭﺍﺑﻊ‪ْ :‬ﺍﻟﻣﺻﺣﻑ ﺍﻟﺷﺎﻣﻲ‪.‬‬
‫ﺍﻟﺧﺎﻣﺱ‪ْ :‬ﺍﻟﻣﺻﺣﻑ ﺍﻟﻛﻭﻓﻲ‪.‬‬
‫ﺍﻟﺳﺎﺩﺱ‪ْ :‬ﺍﻟﻣﺻﺣﻑ ﺍﻟﺑﺻﺭﻱ‪.‬‬
‫ﻭﺍﻟﻛﻭﻓﻲ ﻭﺍﻟﺑﺻﺭﻱ ﻋﺭﺍﻗﻳﺎﻥ‪ ،‬ﻭﻫﻣﺎ ْﺍﻟﻣﺭﺍﺩﺍﻥ ِﺑﻣﺻﺎﺣﻑ ﺃﻫﻝ ﺍﻟﻌﺭﺍﻕ‪.‬‬
‫)‪(13‬‬

‫ﻭﻟﻌﻝ ﺍﻟﺻﻭﺍﺏ ﻓﻲ ﺫﻟﻙ ﻫﻭ ْﺍﻟﻣﺗﻌﺎﺭﻑ ﻋﻧﺩ ﻋﻠﻣﺎء ﺍﻟﻘ�ﺭﺍءﺍﺕ‪ ،‬ﺇﺫ ﻗ�ﺩ ﻛﺛ�ﺭ ﻧﻘﻠﻬ�ﻡ ﻋ�ﻥ ﻫ�ﺫﻩ‬
‫)‪(14‬‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﺳﺗﺔ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﺣ � ﱠﺩﺍﺩ‪ (15):‬ﻭﺍﺧﺗﻠ��ﻑ ﻓ��ﻲ ﻋ��ﺩﺩ ْﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﺗ��ﻲ ﻛﺗﺑﻬ��ﺎ ﻋﺛﻣ��ﺎﻥ‪ ،‬ﻓﻘﻳ��ﻝ ‪-‬ﻭﻫ��ﻭ ﺍﻟ��ﺫﻱ‬
‫ﺳ�ﺗﺔ‪ْ :‬ﺍﻟﻣﻛ�ﻲ ﻭﺍﻟﺷ�ﺎﻣﻲ ﻭﺍﻟﺑﺻ�ﺭﻱ ﻭﺍﻟﻛ�ﻭﻓﻲ‪،‬‬ ‫ٌ‬ ‫ﻋﺎﺷﺭ ﻓ�ﻲ ﺷ�ﺭﺡ ﺍﻹﻋ�ﻼﻥ‪ :‬ﺃ ﱠﻧﻬ�ﺎ‬
‫ٍ‬ ‫ﺻﻭﺑﻪ ﺍﺑﻥ‬‫ﱠ‬
‫ﻭﺍﻟﻣﺩﻧﻲ ﺍﻟﺧ�ﺎﺹﱡ ﺑ�ﻪ‪ ،‬ﺍﻟ�ﺫﻱ‬ ‫ﻭﺍﻟﻣﺩﻧﻲ ﺍﻟﻌﺎ ﱡﻡ‪ ،‬ﺍﻟﺫﻱ ﺳﻳﱠﺭﻩ ﻋﺛﻣﺎﻥ ﻣﻥ ﻣﺣ ﱢﻝ ﻧﺳْ ﺧِﻪ ﺇﻟﻰ ﻣﻘﺭﱢ ﻩ‪ْ ،‬‬ ‫ْ‬
‫)‪(16‬‬
‫ﺣﺑﺳﻪ ﻟﻧﻔﺳﻪ‪ ،‬ﻭﻫﻭ ْﺍﻟﻣﺳﻣﱠﻰ ﺑﺎﻹﻣﺎﻡ‪.‬‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺍﻟﺻﺣﻳﺢ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ )‪.4987 (626/8‬‬
‫)‪ (2‬ﺍﻟﺗﺑﻳﺎﻥ ﻓﻲ ﺁﺩﺍﺏ ﺣﻣﻠﺔ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.96‬‬
‫)‪ (3‬ﺍﻟﺟﺎﻣﻊ ﻷﺣﻛﺎﻡ ﺍﻟﻘﺭﺁﻥ ﻟﻠﻘﺭﻁﺑﻲ )‪.(40/1‬‬
‫)‪ (4‬ﺩﻟﻳ��ﻝ ﺍﻟﺣﻳ��ﺭﺍﻥ ﺷ��ﺭﺡ ﻣ �ﻭﺭﺩ ﺍﻟﻅﻣ��ﺂﻥ ﺹ ‪ ،19-18‬ﻭﺍﻟﻛﻭﺍﻛ��ﺏ ﺍﻟﺩﺭﻳ��ﺔ ﺹ ‪ ،24‬ﻭﻣﻧﺎﻫ��ﻝ ﺍﻟﻌﺭﻓ��ﺎﻥ )‪-403/1‬‬
‫‪.(404‬‬
‫)‪ (5‬ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.11‬‬
‫)‪ (6‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪ ،26‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(403/1‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻣﺎ ﻛﺗﺏ ﻋﺛﻣﺎﻥ ‪ ‬ﻣﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.43‬‬
‫)‪ (8‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻣﺎ ﻛﺗﺏ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﻣ�ﻥ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺹ ‪ ،43‬ﻭﺍﻧﻅ�ﺭ ﺍﻟﺗﺑﻳ�ﺎﻥ ﻓ�ﻲ‬
‫ﺁﺩﺍﺏ ﺣﻣﻠﺔ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.97‬‬
‫)‪ (9‬ﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓﺔ ﺭﺳﻡ ﻣﺻ�ﺎﺣﻑ ﺍﻷﻣﺻ�ﺎﺭ ﺹ ‪ ،19‬ﻭﺍﻧﻅ�ﺭ‪ :‬ﺍﻟﺑﺭﻫ�ﺎﻥ ﻓ�ﻲ ﻋﻠ�ﻭﻡ ﺍﻟﻘ�ﺭﺁﻥ )‪ ،(240/1‬ﻭﺍﻟﺗﺑﻳ�ﺎﻥ‬
‫ﻓﻲ ﺁﺩﺍﺏ ﺣﻣﻠﺔ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.97-96‬‬
‫)‪ (10‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ ،(636/8‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(172/1‬‬

‫‪125‬‬
 ‫)‪ (11‬ﺍﻧﻅﺭ‪ :‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.2‬‬
‫)‪ (12‬ﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﺣﺭﻡ‪.‬‬
‫)‪ (13‬ﺍﻧﻅﺭ ﺷﺭﺡ ﺍﻹﻋﻼﻥ ﺑﺗﻛﻣﻠﺔ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ‪ .‬ﺹ ‪.437‬‬
‫)‪ (14‬ﺍﻧﻅﺭ‪ :‬ﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻷﺭﺑﻊ ﻋﺷﺭ ﺹ ‪ ،197‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(403/1‬‬
‫)‪ (15‬ﻫﻭ ﺍﻟﺷﻳﺦ ﻣﺣﻣﺩ ﺑﻥ ﻋﻠﻲ ﺑﻥ ﺧﻠﻑ ﺍﻟﺣﺳﻳﻧﻲ‪ ،‬ﺍﻟﻣﻌﺭﻭﻑ ﺑﺎﻟ ﱠ‬
‫ﺣﺩﺍﺩ‪ ،‬ﻣﻥ ﻓﻘﻬﺎء ﺍﻟﻣﺎﻟﻛﻳﺔ ِﺑﻣﺻﺭ‪ ،‬ﻭﻟﺩ ﺑﺎﻟﺻﻌﻳﺩ ﺳﻧﺔ‬
‫‪ 1282‬ﻫـ‪ ،‬ﻭﺗﻌﻠﻡ ﺑﺎﻷﺯﻫﺭ‪ ،‬ﺛﻡ ﻋﻳﱢﻥ ً‬
‫ﺷﻳﺧﺎ ﻟﻠﻣﻘﺎﺭﺉ ﺍﻟﻣﺻ�ﺭﻳﺔ ﺳ�ﻧﺔ ‪ 1323‬ﻫ�ـ‪ ،‬ﻭﺗ�ﻭﻓﻲ ﺳ�ﻧﺔ ‪ 1357‬ﻫ�ـ‪ .‬ﺍﻷﻋ�ﻼﻡ‬
‫)‪.(304/6‬‬
‫)‪ (16‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.26‬‬

‫‪126‬‬
 ‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‬
‫ﺍﻟﺭﺳﻡ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻁﻼﺡ‬
‫ﺃﻭﺟﻪ ﺍﻻﺧﺗﻼﻑ ﺑﻳﻥ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻭﺍﻟﺭﺳﻡ ﺍﻟﻘﻳﺎﺳﻲ‬
‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬اﻟﺮﺳﻢ اﻟﻌﺜﻤﺎﻧﻲ‬

‫اﻟﺮﺳﻢ ﻓﻲ اﻟﻠﻐﺔ واﻻﺻﻄﻼح‬

‫)‪(1‬‬
‫ﺍﻟﺭﺳﻡ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻭ ﺍﻷَ َﺛﺭُ‪ ،‬ﻭﻗﻳﻝ‪ :‬ﺑﻘ ﱠﻳ ُﺔ ﺍﻷَ َﺛ ِﺭ‪ ،‬ﻭﻗﻳﻝ‪ :‬ﻣﺎ ﻟﻳﺱ ﻟﻪ ﺷﺧﺹٌ ﻣﻥ ﺍﻵﺛﺎﺭ‪.‬‬
‫ﻭﺍﻟﺭﺳﻡ ﻓﻲ ﺍﻻﺻﻁﻼﺡ‪ :‬ﻗﺳﻣﺎﻥ‪ :‬ﻗﻳﺎﺳﻲ ﻭﺗﻭﻗﻳﻔﻲّ ‪.‬‬
‫ﻓﺎﻟﺭﺳﻡ ﺍﻟﻘﻳﺎﺳﻲﱡ ‪ :‬ﻫﻭ ﺗﺻﻭﻳﺭ ﺍﻟﻛﻠﻣﺔ ِﺑﺣﺭﻭﻑ ﻫﺟﺎﺋﻬﺎ‪ ،‬ﻋﻠﻰ ﺗﻘﺩﻳﺭ ﺍﻻﺑﺗﺩﺍء ِﺑﻬ�ﺎ‪ ،‬ﻭﺍﻟﻭﻗ�ﻑ‬
‫ﻋﻠﻳﻬﺎ‪.‬‬
‫ٌ‬
‫ﻣﻠﻔﻭﻅﺔ ﻋﻧﺩ ﺍﻻﺑﺗﺩﺍء‪ ،‬ﻭﺣﺫﻓﻭﺍ ﺻﻭﺭﺓ ﺍﻟﺗﻧﻭﻳﻥ؛‬ ‫ﻭﻟِﻬﺫﺍ ﺃﺛﺑﺗﻭﺍ ﺻﻭﺭﺓ ﻫﻣﺯﺓ ﺍﻟﻭﺻﻝ؛ ﻷ ﱠﻧﻬﺎ‬
‫ﻷﻧﻪ ﻏﻳﺭ ﻣﻠﻔﻭﻅٍ ﻋﻧﺩ ﺍﻟﻭﻗﻑ ﻋﻠﻰ ﺃﻭﺍﺧﺭ ﺍﻟﻛﻠﻡ‪.‬‬
‫�ﺎﺕ ﺧ� ﱢ‬
‫�ﻁ ﺍﻟﻣﺻ��ﺎﺣﻑِ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ ﻷﺻ��ﻭﻝ‬ ‫ﻭﺍﻟﺭﺳ��ﻡ ﺍﻟﺗ��ﻭﻗﻳﻔﻲﱡ ‪ (2):‬ﻫ��ﻭ ﻋﻠ � ٌﻡ ُﺗﻌْ � َ�ﺭﻑُ ﺑ��ﻪ ﻣﺧﺎﻟﻔ� ُ‬
‫)‪(3‬‬
‫ﺍﻟﺭﺳﻡ ﺍﻟﻘﻳﺎﺳﻲ‪.‬‬
‫ﻭﻫﺫﺍ ﺍﻟﺭﺳﻡ ﺍﻟﺗﻭﻗﻳﻔﻲ ﻫﻭ ﺍﻟﺫﻱ ﻳﻌﺭﻑ ﺑـ )ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ(‪ ،‬ﻧﺳﺑﺔ ﺇﻟﻰ ﻋﺛﻣ�ﺎﻥ ﺍﺑ�ﻥ ﻋﻔ�ﺎﻥ‬
‫‪ ،‬ﺇﺫ ﻫﻭ ﺍﻟﺭﺳﻡ ْﺍﻟﻣُﺩَ ﱠﻭﻥُ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ�ﺔ ﺍﻟﺗ�ﻲ ﺳ�ﺑﻕ ﺍﻟﻛ�ﻼﻡ ﻋﻠﻳﻬ�ﺎ ﻓ�ﻲ ْﺍﻟﻣﺑﺣ�ﺙ‬
‫ﺍﻟﺳﺎﺑﻕ‪.‬‬
‫ﻭﻗﺩ ﺻ ﱠﻧﻑ ﺍﻟﻌﻠﻣﺎء ُﻛ ُﺗﺑًﺎ ﻓﻲ ﻣﻌﺭﻓﺔ ﻛﻳﻔﻳﺔ ﻛﺗﺎﺑﺔ ْﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ�ﺔ‪ ،‬ﻧﻘﻠ�ﻭﺍ ﻓﻳﻬ�ﺎ ﺻ�ﻭﺭ ًﺓ‬
‫ﺩﻗﻳﻘ���ﺔ ﻟﻬ���ﺫﻩ ﺍﻟﻣﺻ���ﺎﺣﻑ‪ ،‬ﻭﻛ���ﺎﻧﻭﺍ ﻳﻧﻘﻠ���ﻭﻥ ﻋ���ﻥ ْﺍﻟﻣﺻ���ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ���ﺔ ﻣﺑﺎﺷ���ﺭ ًﺓ‪ ،‬ﺃﻭ ﻋ���ﻥ‬
‫ْﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻣﻧﻘﻭﻟ��ﺔ ﻋﻧﻬ��ﺎ ﻓ�ﻲ ﺍﻷﻣﺻ��ﺎﺭ‪ ،‬ﺇﺫ ْﺍﻟﻣﻅﻧ��ﻭﻥ ِﺑﻣﺻ��ﺎﺣﻑ ﺍﻷﻣﺻ��ﺎﺭ ﻣﺗﺎﺑﻌ� ُﺔ ﻛ � ﱢﻝ‬
‫ﻭﺍﺣ � ٍﺩ ﻣﻧﻬ��ﺎ ﻣﺻ��ﺣﻑ ِﻣﺻْ � ِ�ﺭ ِﻩ ﺍﻟﻌﺛﻣ��ﺎﻧﻲﱠ ‪ ،‬ﻭﺑ �ﻳﱠﻥ ﻫ��ﺅﻻء ﺍﻷﺋﻣ��ﺔ ﺍﻟﻣﺭﺳ��ﻭﻡ ﻓ��ﻲ ْﺍﻟﻣﺻ��ﺎﺣﻑ‬
‫ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ِﻣﻣﱠﺎ ﺧﺎﻟﻑ ﻗﻭﺍﻋﺩ ﺍﻟﺭﺳﻡ ﺍﻟﻘﻳﺎﺳﻲ‪.‬‬
‫)‪(4‬‬
‫ﺻ ﱢﻧﻑ ﻓﻲ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‪:‬‬‫ﻭﻣﻥ ﺃﻫﻡ ﻣﺎ ُ‬
‫‪ْ .1‬ﺍﻟﻣﻘﻧ��ﻊ ﻓ��ﻲ ﻣﻌﺭﻓ��ﺔ ﺭﺳ��ﻡ ﻣﺻ��ﺎﺣﻑ ﺍﻷﻣﺻ��ﺎﺭ‪ ،‬ﻟﻺﻣ��ﺎﻡ ﺃﺑ��ﻲ ﻋﻣ��ﺭﻭ ﺍﻟ��ﺩﺍﻧﻲ‪.‬‬
‫ﺍﻟﻣﺗﻭﻓﻰ ﺳﻧﺔ ‪ 444‬ﻫـ‪.‬‬
‫‪ .2‬ﺍﻟﺗ ْﻧﺯﻳﻝ‪ ،‬ﻟﻺﻣﺎﻡ ﺃﺑﻲ ﺩﺍﻭﺩ ﺳﻠﻳﻣﺎﻥ ﺑﻥ ﻧﺟﺎﺡ‪ .‬ﺍﻟﻣﺗﻭﻓﻰ ﺳﻧﺔ ‪ 496‬ﻫـ‪.‬‬

‫‪127‬‬
 ‫‪ .3‬ﻋﻘﻳﻠﺔ ﺃﺗﺭﺍﺏ ﺍﻟﻘﺻﺎﺋﺩ ﻓﻲ ﺃﺳﻧﻰ ْﺍﻟﻣﻘﺎﺻﺩ‪ ،‬ﻟﻺﻣﺎﻡ ﺃﺑﻲ ﻣﺣﻣﺩ ﺍﻟﻘﺎﺳ�ﻡ ﺑ�ﻥ ﻓِﻳ�ﺭّ ﻩ‬
‫ﺍﻟﺷﺎﻁﺑﻲ‪ ،‬ﺻﺎﺣﺏ ﺣﺭﺯ ﺍﻷﻣﺎﻧﻲ‪ ،‬ﺍﻟﻣﺗﻭﻓﻰ ﺳﻧﺔ ‪ 590‬ﻫـ‪ .‬ﻭﻫﻲ ﻧﻅﻡ ﻟﻛﺗﺎﺏ ْﺍﻟﻣﻘﻧ�ﻊ‬
‫ْﺍﻟﻣﺫﻛﻭﺭ‪ ،‬ﻭﻟﻬﺎ ﺷﺭﻭﺡ ﻛﺛﻳﺭﺓ‪.‬‬
‫‪ .4‬ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ‪ ،‬ﻟﻺﻣﺎﻡ ﻣﺣﻣﺩ ﺑﻥ ﺇﺑﺭﺍﻫﻳﻡ ﺍﻷﻣﻭﻱ ﺍﻟﺷ�ﻬﻳﺭ ﺑ�ﺎﻟﺧﺭﺍﺯ‪ ،‬ﺍﻟﻣﺗ�ﻭﻓﻰ‬
‫ﻓ��ﻲ ﺃﻭﺍﺋ��ﻝ ﺍﻟﻘ��ﺭﻥ ﺍﻟﺛ��ﺎﻣﻥ ﺍﻟﻬﺟ��ﺭﻱ‪ ،‬ﻭﻫ��ﻭ ﻧﻅ��ﻡ ﺑ��ﺩﻳﻊ ﻣﺷ��ﺗﻣﻝ ﻋﻠ��ﻰ ﺟ��ﻝ ﺍﻟﻣﺳ��ﺎﺋﻝ‬
‫ﺍﻟﻣﺫﻛﻭﺭﺓ ﻓﻲ ﺍﻟﻛﺗﺏ ﺍﻟﺳﺎﺑﻘﺔ‪ ،‬ﻭﻟﻪ ﺷﺭﻭﺡٌ‪ ،‬ﻣﻧﻬﺎ‪ :‬ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ‪ ،‬ﻟﻠﺷ�ﻳﺦ ﺇﺑ�ﺭﺍﻫﻳﻡ ﺑ�ﻥ‬
‫ﺃﺣﻣﺩ ْﺍﻟﻣﺎﺭﻏﻧﻲ ﺍﻟﺗﻭﻧﺳﻲ‪ ،‬ﺍﻟﻣﺗﻭﻓﻰ ﺳﻧﺔ ‪ 1349‬ﻫـ‪.‬‬
‫أوﺟﻪ اﻻﺧﺘﻼف ﺑﻴﻦ اﻟﺮﺳﻢ اﻟﻌﺜﻤﺎﻧﻲ واﻟﺮﺳﻢ اﻟﻘﻴﺎﺳﻲ‬
‫ﻣﻭﺿﻭﻉ ﺍﻟﺭﺳﻡ ﺍﻟﺗﻭﻗﻳﻔﻲ )ﺍﻟﻌﺛﻣﺎﻧﻲ( ‪-‬ﻛﻣﺎ ﻳﻔﻬﻡ ِﻣﻣﱠﺎ ﺳﺑﻕ‪ -‬ﺣﺭﻭﻑُ ْﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪،‬‬
‫ﻭﻗ��ﺩ ﻛ��ﺎﻥ َﻧﺳْ ��ﺦ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻓ��ﻲ ﺯﻣ��ﻥ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﺑﺈﺷ��ﺭﺍﻓﻪ‪ِ ،‬‬
‫ﻭﺑﻣﺣﺿ��ﺭ ﻣ��ﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ‪،‬‬
‫ﻭﺃﻛﺛ��ﺭ ﺍﻟﺭﺳ��ﻡ ﺍﻟﻌﺛﻣ��ﺎﻧﻲ ﻣﻭﺍﻓ��ﻕ ﻟﻘﻭﺍﻋ��ﺩ ﺍﻟﺭﺳ��ﻡ ﺍﻟﻘﻳﺎﺳ��ﻲ‪ ،‬ﻭﻗ��ﺩ ﺧﺭﺟ��ﺕ ﻋﻧﻬ��ﺎ ﺃﺷ��ﻳﺎء‪ ،‬ﻭﻗ��ﺩ‬
‫ﺩﻭ َﻧﻬﺎ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ْﺍﻟﻣﺻﻧﻔﺎﺕ ﺍﻟﺧﺎﺻﺔ ﺑﺎﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‪.‬‬ ‫ﱠ‬
‫ﺑﺈﻳﺟ��ﺎﺯ‪ ،‬ﻭﻫ��ﻲ‬
‫ٍ‬ ‫ﺃﻧ��ﻭﺍﻉ ﻣﺧﺎﻟﻔ�� ِﺔ ﺍﻟﺭﺳ��ﻡ ﺍﻟﻌﺛﻣ��ﺎﻧﻲ ﻟﻠﺭﺳ��ﻡ ﺍﻹﻣﻼﺋ��ﻲ ﺍﻟﺣ��ﺩﻳﺙ‬
‫َ‬ ‫ﻭﺃﺫﻛ��ﺭ ﻫﻧ��ﺎ‬
‫ﻣﻧﺣﺻﺭﺓ ﻓﻲ ﺧﻣﺳﺔ ﺃﻧﻭﺍﻉ‪:‬‬
‫)‪(5‬‬
‫‪ - 1‬ﺍﻟﺣــﺫﻑ‬
‫ﻭﻳﻛﻭﻥ ﻛﺛﻳﺭً ﺍ ﻓﻲ ﺍﻷﻟﻔﺎﺕ ﻭﺍﻟﻭﺍﻭﺍﺕ ﻭﺍﻟﻳﺎءﺍﺕ‪.‬‬
‫ﻓﻣﻥ ﺃﻣﺛﻠﺔ ﺣﺫﻑ ﺍﻷﻟﻔﺎﺕ‪ :‬ﺣﺫﻑ ﺍﻷﻟﻑ ﺍﻟﺗﻲ ﺑﻌﺩ ﺍﻟﻌﻳﻥ ﻓ�ﻲ‪ :‬ﻗﻭﻟ�ﻪ‪ْ { :‬ﺍﻟ َﻌ�ـ َﻠﻣ َ‬
‫ِﻳﻥ }‪ (6)،‬ﻭﺍﻟﺗ�ﻲ‬
‫)‪(7‬‬
‫ﺑﻌﺩ ﺍﻟﻣﻳﻡ ﻣﻥ ﻗﻭﻟﻪ ‪َ { :‬ﻣـﻠِﻙِ }‪.‬‬
‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺣﺫﻑ ﺍﻟﻭﺍﻭﺍﺕ‪ :‬ﺣﺫﻑ ﺇﺣﺩﻯ ﺍﻟﻭﺍﻭﻳﻥ ﻣﻥ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ْ { :‬ﺍﻟ َﻐﺎﻭُ َ‬
‫ﻭﻥ }‪ (8)،‬ﻭﻗﻭﻟ�ﻪ‪:‬‬
‫{ َﻳﺳْ َﺗﻭُ َ‬
‫ﻭﻥ }‪.‬‬
‫)‪(9‬‬

‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺣﺫﻑ ﺍﻟﻳﺎءﺍﺕ‪ :‬ﺣـﺫﻑ ﺇﺣﺩﻯ ﺍﻟﻳﺎءﻳﻥ ﻣﻥ ﻗﻭﻟ�ﻪ ﺗﻌ�ﺎﻟﻰ‪ { :‬ﺍﻟ ﱠﻧ ِﺑﻳ َ‬
‫ﱢ�ـﻥ }‪ (10)،‬ﻭﻗﻭﻟ�ﻪ‪:‬‬
‫)‪(11‬‬
‫{ ﻳُﺣْ ﻲِ }‪.‬‬
‫ﻭﻳﻭﺟﺩ ﺍﻟﺣﺫﻑ ﺃﻳﺿًﺎ ﻓﻲ ﺍﻟﻼﻡ ﻭﺍﻟﻧﻭﻥ‪:‬‬
‫ﻓﻣﻥ ﺃﻣﺛﻠﺔ ﺣﺫﻑ ﺍﻟﻼﻡ‪ :‬ﺣﺫﻑ ﺇﺣﺩﻯ ﺍﻟﻼﻣﻳﻥ ﻣﻥ ﺃﻟﻔﺎﻅ ﻣﺧﺻﻭﺻﺔ‪ ،‬ﻣﻧﻬﺎ ‪ :‬ﺍﻟﱠـﻳْﻝ )‪.(12‬‬
‫‪4TP‬‬ ‫‪P4T‬‬

‫‪128‬‬
 ‫‪4TP‬‬
‫ﻭﺣﺫﻓﺕ ﺍﻟﻧﻭﻥ ﺍﻟﺛﺎﻧﻳﺔ ﻣﻥ ﻟﻔﻅ )ﻧﻧﺟﻲ( ﻓﻲ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ‪َ :‬ﻭ َﻛ َﺫ ﻟ َِﻙ ُﻧ ْـ ِﺟﻲ ْﺍﻟﻣ ُْﺅ ِﻣﻧ َ‬
‫ِﻳﻥ )‪.(13‬‬ ‫‪P4T‬‬

‫)‪(14‬‬
‫‪ - 2‬ﺍﻟﺯﻳــﺎﺩﺓ‬
‫ﻭﻗﺩ ﻭﺭﺩﺕ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻑ ﻭﺍﻟﻭﺍﻭ ﻭﺍﻟﻳﺎء ﻓﻲ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‪:‬‬
‫)‪(15‬‬
‫ﻓﻣ�ﻥ ﺃﻣﺛﻠ��ﺔ ﺯﻳ��ﺎﺩﺓ ﺍﻷﻟ��ﻑ‪ :‬ﺯﻳ��ﺎﺩﺓ ﺍﻷﻟ��ﻑ ﺍﻟﺗ�ﻲ ﺑﻌ��ﺩ ﺍﻟﺷ��ﻳﻥ ﻓ��ﻲ ﻗﻭﻟ��ﻪ ‪ { :‬ﻟِ َﺷ��ﺎﻱْ ٍء }‪،‬‬
‫)‪(16‬‬
‫ﻭﺍﻟﺗﻲ ﺑﻌﺩ ﺍﻟﺟﻳﻡ ﻣﻥ ﻗﻭﻟﻪ ‪َ { :‬ﻭ ِﺟﺎﻱ َء }‪.‬‬
‫ﻭﺭﻳ ُﻛ ْﻡ }‪.‬‬ ‫ُ‬
‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺯﻳﺎﺩﺓ ﺍﻟﻭﺍﻭ‪ :‬ﺯﻳﺎﺩﺓ ﺍﻟﻭﺍﻭ ﻓﻲ ﻗﻭﻟﻪ ‪َ { :‬ﺳﺄ ِ‬
‫)‪(17‬‬

‫)‪(18‬‬
‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺯﻳﺎﺩﺓ ﺍﻟﻳﺎء‪ :‬ﺯﻳﺎﺩﺓ ﺍﻟﻳﺎء ﻓﻲ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ِ { :‬ﺑﺄَﻳ ْﻳ ٍﺩ }‪.‬‬
‫)‪(19‬‬
‫‪ - 3‬ﺍﻟﻬﻣــﺯ‬
‫ﻭﻗ��ﺩ ﻭﺭﺩ ﺭﺳ��ﻡ ﺍﻟﻬﻣ��ﺯﺍﺕ ﻓ��ﻲ ﻣﻭﺍﺿ��ﻊ ﻣ��ﻥ ْﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ ﻋﻠ��ﻰ ﻏﻳ��ﺭ ﺍﻟﺻ��ﻭﺭﺓ‬
‫ﺍﻟﻘﻳﺎﺳﻳﺔ‪ ،‬ﻓﻣﻥ ﺫﻟﻙ‪:‬‬
‫ُ )‪(20‬‬
‫ﺗﺻﻭﻳﺭ ْﺍﻟﻬﻣﺯﺓ ﺃﻟ ًﻔﺎ ﻛﻘﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﻟ َﺗ ُﻧﻭﺃ }‪.‬‬
‫)‪(22‬‬
‫ﻭﺗﺻﻭﻳﺭﻫﺎ ً‬
‫ﻭﺍﻭﺍ ﻛﻘﻭﻟﻪ ‪َ { :‬ﻳﺑْﺩَ ﺅُ ﺍ }‪ (21)،‬ﺣﻳﺙ ﻭﻗﻊ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫)‪(23‬‬
‫ﻭﺗﺻﻭﻳﺭﻫﺎ ﻳﺎ ًء ﻛﻘﻭﻟﻪ‪َ { :‬ﻭﺇِﻳ َﺗﺎﺉ }‪.‬‬
‫)‪(24‬‬
‫ﻭﻋﺩﻡ ﺗﺻﻭﻳﺭﻫﺎ ﻓﻲ ﻧﺣﻭ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﺍﻟﺭﱡ ءْ ﻳﺎ }‪.‬‬
‫)‪(25‬‬
‫‪ - 4‬ﺍﻟﺑــﺩﻝ‬
‫ﻭﺍﻭﺍ ﺃﻭ ﻳﺎ ًء‪:‬‬
‫ﻭﻳﻛﻭﻥ ﻓﻲ ﺍﻷﻟﻑ ﺑﺗﺻﻭﻳﺭﻫﺎ ً‬
‫)‪(28‬‬
‫ﺍﻟﺯﻛـَﻭ َﺓ }‪ (27)،‬ﻭ{ َﻛ ِﻣ ْﺷ َﻛﻭ ٍﺓ }‪.‬‬‫ﻭﺍﻭﺍ ﻓﻲ ﺃﻟﻔﺎﻅ‪ ،‬ﻣﻧﻬﺎ‪ { :‬ﺍﻟﺻﱠﻠـَﻭ َﺓ }‪ (26)،‬ﻭ{ ﱠ‬ ‫ﻓﺗﺻﻭﺭ ً‬ ‫ﱠ‬
‫)‪(30‬‬
‫ﻭ ُﺗﺻﻭﱠ ﺭ ﻳﺎ ًء ﻓﻲ ﺍﻷﻟﻑ ْﺍﻟﻣﻧﻘﻠﺑﺔ ﻋﻥ ﻳﺎء‪ ،‬ﻣﺛـﻝ‪َ { :‬ﻳـﺄ َ َﺳ َﻔﻰ }‪ (29)،‬ﻭ{ َﻳ َﺗ َﻭ ﱠﻓﻧـ ُﻛ ْﻡ }‪.‬‬
‫)‪(31‬‬
‫ﺻﻭﺭ ﺍﻷﻟﻑ ﻳﺎ ًء ﻓﻲ ﺑﻌﺽ ﺃﻟﻔﺎﺕ ﺍﻟﺛﻼﺛﻲﱢ ﺍﻟﻣﻧﻘﻠﺑﺔ ﻋﻥ ﻭﺍﻭ‪ ،‬ﻣﺛـﻝ‪َ { :‬ﻭﺍﻟﺿ َ‬
‫ﱡ�ﺣﻰ }‪،‬‬ ‫ﻭ ُﺗ ﱠ‬
‫ﻭ{ َﻣﺎ َﺯ َﻛﻰ }‪.‬‬‫)‪(32‬‬

‫ﻭ ُﺗﺻﻭﱠ ﺭ ﺍﻷﻟﻑ ﻳﺎ ًء ﻓﻲ ﻛﻠﻣﺎ ٍ‬

‫ﺕ ﺟ ُِﻬﻝ ﺃﺻ�ﻠﻬﺎ‪ ،‬ﻭﻫ�ﻲ‪) :‬ﺇﻟ�ﻰ( ﻭ)ﻋﻠ�ﻰ( ﻭ)ﺃ ﱠﻧ�ﻰ(‪ ،‬ﻭ)ﻣﺗ�ﻰ(‪،‬‬
‫ﻭ)ﺑﻠﻰ(‪ ،‬ﻭ)ﺣ ﱠﺗﻰ(‪ ،‬ﻭﺍﺧ ُﺗﻠﻑ ﻓﻲ )ﻟﺩﻯ( ﻓﺭﺳ�ﻣﺕ ﻓ�ﻲ ﻏ�ﺎﻓﺭ ﺑﺎﻟﻳ�ﺎء ﺗﺭﺟﻳﺣً �ﺎ‪ ،‬ﻭﺭﺳ�ﻣﺕ ﻓ�ﻲ‬
‫ً )‪(34‬‬
‫ﻳﻭﺳﻑ)‪ (33‬ﺑﺎﻷﻟﻑ ﺍﺗﻔﺎﻗﺎ‪.‬‬

‫‪129‬‬
 ‫)‪(35‬‬
‫‪ - 5‬ﺍﻟﻔﺻﻝ ﻭﺍﻟﻭﺻﻝ‬
‫ﻓﺭُﺳﻣﺕ ﺑﻌ�ﺽ ﺍﻟﻛﻠﻣ�ﺎﺕ ﻣﺗﺻ�ﻠﺔ ﺑﺑﻌﺿ�ﻬﺎ‪ ،‬ﻭﺍﻟﻘﻳ�ﺎﺱ ﺃﻥ ﺗﻛ�ﻭﻥ ﻣﻧﻔﺻ�ﻠﺔ‪ ،‬ﻟﻛﻭﻧِﻬ�ﺎ ﻛﻠﻣ�ﺎ ٍ‬
‫ﺕ‬
‫ﻣﺳﺗﻘﻠﺔ‪.‬‬
‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺫﻟﻙ‪:‬‬
‫ﷲ‬
‫�ـﻥ ِ‬ ‫)ﻋ��ﻥ( ﻣ��ﻊ )ﻣ��ﺎ(‪ ،‬ﻓﻘ��ﺩ ﺭﺳ��ﻣﺗﺎ ﻣﺗﺻ��ﻠﺗﻳﻥ ﻓ��ﻲ ﻣﻭﺍﺿ��ﻊ‪ ،‬ﻣﻧﻬ��ﺎ ﻗ��ﻭﻝ ﷲ ‪ُ { :‬ﺳﺑ َْﺣ� َ‬
‫َﻭ َﺗ َﻌـ َﻠﻰ َﻋﻣﱠﺎ ُﻳ ْﺷ ِﺭ ُﻛ َ‬
‫ﻭﻥ }‪.‬‬
‫)‪(36‬‬

‫)ﺑﺋﺱ( ﻣﻊ )ﻣﺎ(‪ ،‬ﻓﻘﺩ ﺭﺳ�ﻣﺗﺎ ﻣﺗﺻ�ﻠﺗﻳﻥ ﻓ�ﻲ ﻣﻭﺍﺿ�ﻊ‪ ،‬ﻣﻧﻬ�ﺎ‪ِ { :‬ﺑ ْﺋ َﺳ� َﻣﺎ ﺍ ْﺷ� َﺗ َﺭ ْﻭﺍ ِﺑ� ِﻪ ﺃَ ْﻧﻔُ َﺳ� ُﻬ ْﻡ‬
‫)‪(37‬‬
‫}‪.‬‬
‫)ﻛﻲ( ﻣﻊ )ﻻ(‪ ،‬ﻓﻘﺩ ﺭﺳﻣﺗﺎ ﻣﺗﺻﻠﺗﻳﻥ ﻓﻲ ﻣﻭﺍﺿﻊ‪ ،‬ﻣﻧﻬﺎ‪ { :‬ﻟِ َﻛ� ْﻳﻼَ َﺗﺣْ َﺯ ُﻧ�ﻭﺍ َﻋ َﻠ�ﻰ َﻣ�ﺎ َﻓ�ﺎ َﺗ ُﻛ ْﻡ‬
‫)‪(38‬‬
‫}‪.‬‬

‫)‪ (1‬ﻟﺳﺎﻥ ﺍﻟﻌﺭﺏ )ﺭﺳﻡ( )‪.(1646/3‬‬

‫)‪ُ (2‬ﻳ َﺳﻣﱠﻰ ﺗﻭﻗﻳﻔ ًّﻳﺎ ﻋﻠﻰ ﺍﻟﻘﻭﻝ ﺑﺄﻥ ﺧﻁ ﺍﻟﻣﺻﺎﺣﻑ ﺗﻭﻗﻳﻑ ﻣﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﻳُﻁﻠﻕ ﻋﻠﻳﻪ ﺍﻟﺑﻌﺽ ﺍﻟﺭﺳ�ﻡ ﺍﻻﺻ�ﻁﻼﺣﻲ‪،‬‬
‫ﻧﺳ��ﺑﺔ ﻻﺻ��ﻁﻼﺡ ﺍﻟﺻ��ﺣﺎﺑﺔ ‪ ،‬ﻭﺳ��ﻳﺄﺗﻲ ﺍﻟﺧ��ﻼﻑ ﻓ��ﻲ ﺭﺳ��ﻡ ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﻭﻫ��ﻝ ﻫ��ﻭ ﺗ��ﻭﻗﻳﻔﻲ ﺃﻭ ﺍﺻ��ﻁﻼﺣﻲ‪ ،‬ﻓ��ﻲ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻵﺗﻲ ‪-‬ﺇﻥ ﺷﺎء ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫)‪ (3‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.40‬‬
‫)‪ (4‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.29-25‬‬
‫)‪ (5‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(408-388/1‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(150-147/4‬‬
‫)‪ (6‬ﻣﻥ ﻣﻭﺍﺿﻊ ﻫﺫﺍ ﺍﻟﻠﻔﻅ‪ :‬ﺳﻭﺭﺓ ﺍﻟﻔﺎﺗﺣﺔ ‪.2‬‬
‫)‪ (7‬ﺳﻭﺭﺓ ﺍﻟﻔﺎﺗﺣﺔ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪ ،4‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪ 46‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫)‪ (8‬ﺳﻭﺭﺓ ﺍﻟﺷﻌﺭﺍء‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.224‬‬
‫)‪ (9‬ﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 18‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺳﺟﺩﺓ‪ ،‬ﻭﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.203-202‬‬
‫)‪ (10‬ﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 61‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪.‬‬
‫)‪ (11‬ﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 258‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.199-197‬‬
‫)‪ (12‬ﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 164‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﻭﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.207-205‬‬
‫)‪ (13‬ﺳﻭﺭﺓ ﺍﻷﻧﺑﻳﺎء‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪ ،88‬ﻭﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.151-150‬‬
‫)‪ (14‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(388-381/1‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(152-151/4‬‬
‫)‪ (15‬ﻓﻲ ﺳﻭﺭﺓ ﺍﻟﻛﻬﻑ‪ ،‬ﺁﻳﺔ ‪.23‬‬
‫)‪ (16‬ﻓ��ﻲ ﺳ��ﻭﺭﺓ ﺍﻟﺯﻣ��ﺭ‪ ،‬ﻣ��ﻥ ﺍﻵﻳ��ﺔ ‪ ،69‬ﻭﺳ��ﻭﺭﺓ ﺍﻟﻔﺟ��ﺭ‪ ،‬ﺁﻳ��ﺔ ‪ .23‬ﺍﻧﻅ��ﺭ ﺩﻟﻳ��ﻝ ﺍﻟﺣﻳ��ﺭﺍﻥ ﺷ��ﺭﺡ ﻣ��ﻭﺭﺩ ﺍﻟﻅﻣ��ﺂﻥ ﺹ‬

‫‪130‬‬
 ‫‪.242،245‬‬
‫)‪ (17‬ﻓﻲ ﺳﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ‪ ،‬ﺁﻳﺔ ‪ ،145‬ﻭﺳﻭﺭﺓ ﺍﻷﻧﺑﻳﺎء‪ ،‬ﺁﻳﺔ ‪ .37‬ﻭﻓﻲ ﺭﺳﻣﻬﺎ ﺧﻼﻑ‪ ،‬ﻭﺍﻟﻌﻣﻝ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻟ�ﻭﺍﻭ ﻓ�ﻲ‬
‫ﺍﻟﻣﻭﺿﻌﻳﻥ‪ .‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.259‬‬
‫)‪ (18‬ﻓﻲ ﺳﻭﺭﺓ ﺍﻟﺫﺍﺭﻳﺎﺕ‪ ،‬ﺁﻳﺔ ‪ .47‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.256‬‬
‫)‪ (19‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(153-152/4‬‬
‫)‪ (20‬ﻣﻥ ﺍﻵﻳﺔ ‪ 76‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻘﺻﺹ‪ .‬ﻭﺍﻟﻘﻳﺎﺱ ﺗﺻﻭﻳﺭﻫﺎ ً‬
‫ﻭﺍﻭﺍ‪ ،‬ﺛﻡ ﺣ�ﺫﻑ ﺍﻟ�ﻭﺍﻭ ﺍﻟﺛﺎﻧﻳ�ﺔ ﻟﺗﻛﺭﺭﻫ�ﺎ‪ ،‬ﻓﺗﺗ�ﺭﻙ ﺍﻟﻬﻣ�ﺯﺓ‬
‫ﺑﻼ ﺻﻭﺭﺓ‪ ،‬ﻓﺗﻭﺿﻊ ﺭﺃﺱ ﺍﻟﻌﻳﻥ ﻋﻠﻰ ﺍﻟﺳﻁﺭ ﻫﻛﺫﺍ )ﻟﺗﻧﻭء(‪ .‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.215‬‬
‫)‪ (21‬ﻭﺍﻟﻘﻳﺎﺱ ﻓﻳﻬﺎ ﺃﻥ ﺗﻛﻭﻥ ﻋﻠﻰ ﺃﻟﻑ ﻫﻛﺫﺍ )ﻳﺑﺩﺃ(‪ ،‬ﻭﻣﻥ ﻣﻭﺍﺿﻊ ﻫﺫﺍ ﺍﻟﻠﻔﻅ ﺍﻵﻳﺔ ‪ 64‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻧﻣﻝ‪.‬‬
‫)‪ (22‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.223-222‬‬
‫)‪ (23‬ﻣﻥ ﺍﻵﻳﺔ ‪ 90‬ﻣﻥ ﺳ�ﻭﺭﺓ ﺍﻟﻧﺣ�ﻝ‪ ،‬ﻭﺍﻟﻘﻳ�ﺎﺱ ﺗ�ﺭﻙ ﺍﻟﻬﻣ�ﺯﺓ ﺑ�ﻼ ﺻ�ﻭﺭﺓ‪ ،‬ﻓﺗﻭﺿ�ﻊ ﺭﺃﺱ ﺍﻟﻌ�ﻳﻥ ﻋﻠ�ﻰ ﺍﻟﺳ�ﻁﺭ ﻫﻛ�ﺫﺍ‬
‫)ﻭﺇﻳﺗﺎء(‪ .‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.253‬‬
‫)‪ (24‬ﻭﻫﻭ ﻣﺗﻌﺩﺩ‪ ،‬ﻭﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 60‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻹﺳﺭﺍء‪ ،‬ﻭﺍﻟﻘﻳﺎﺱ ﺗﺻ�ﻭﻳﺭ ﺍﻟﻬﻣ�ﺯﺓ ﻓﻳ�ﻪ ً‬
‫ﻭﺍﻭﺍ ﻫﻛ�ﺫﺍ )ﺍﻟﺭﺅﻳ�ﺎ(‪.‬‬
‫ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.221‬‬
‫)‪ (25‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(410-409/1‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(154/4‬‬
‫)‪ (26‬ﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 3‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪.‬‬
‫)‪ (27‬ﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 43‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪.‬‬
‫)‪ (28‬ﻣﻥ ﺍﻵﻳﺔ ‪ 35‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻧﻭﺭ‪ .‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.283-282‬‬
‫)‪ (29‬ﻣﻥ ﺍﻵﻳﺔ ‪ 84‬ﻣﻥ ﺳﻭﺭﺓ ﻳﻭﺳﻑ ‪.‬‬
‫)‪ (30‬ﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 11‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺳﺟﺩﺓ‪ .‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.261‬‬
‫)‪ (31‬ﺍﻵﻳﺔ ‪ 1‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺿﺣﻰ‪.‬‬
‫)‪ (32‬ﻣﻥ ﺍﻵﻳﺔ ‪ 21‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻧﻭﺭ‪ .‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.281-279‬‬
‫)‪ (33‬ﻓﻲ ﺳﻭﺭﺓ ﻏﺎﻓﺭ‪ ،‬ﺍﻵﻳﺔ ‪ ،18‬ﻭﻓﻲ ﺳﻭﺭﺓ ﻳﻭﺳﻑ ‪ ،‬ﺍﻵﻳﺔ ‪.25‬‬
‫)‪ (34‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.278-276‬‬
‫)‪ (35‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(429-417/1‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(156-155/4‬‬
‫)‪ (36‬ﺳﻭﺭﺓ ﺍﻟﻘﺻﺹ‪ ،‬ﺁﻳﺔ ‪ .68‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.290‬‬
‫)‪ (37‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﺁﻳﺔ ‪ .90‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.301-300‬‬
‫)‪ (38‬ﺳﻭﺭﺓ ﺁﻝ ﻋﻣﺭﺍﻥ‪ ،‬ﺁﻳﺔ ‪ .153‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.301‬‬

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 ‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‪ :‬ﺣﻜﻢ اﺗﺒﺎع اﻟﺮﺳﻢ اﻟﻌﺜﻤﺎﻧﻲ‬
‫ﺍﺧﺗﻠ��ﻑ ﺍﻟﻌﻠﻣ��ﺎء ﻫ��ﻝ ﺭﺳ��ﻡ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺗ��ﻭﻗﻳﻔﻲ ﻣ��ﻥ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ،‬ﺃﻡ ﺍﺟﺗﻬ��ﺎﺩﻱ؟ ﻓﺄﻣ��ﺎ ﺍﻟ��ﺫﻳﻥ‬
‫ﺫﻫﺑﻭﺍ ﺇﻟﻰ ﺃﻥ ﺍﻟﺭﺳﻡ ﺗﻭﻗﻳﻔﻲﱞ ‪ ،‬ﻓﻠﻡ ﻳﺟﻳﺯﻭﺍ ﻣﺧﺎﻟﻔﺗﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘ�ﺎﺋﻠﻭﻥ ﺑﺄﻧ�ﻪ ﺍﺟﺗﻬ�ﺎﺩ ﻭﺍﺻ�ﻁﻼﺡ‬
‫ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻓﺎﺧﺗﻠﻔﻭﺍ‪ ،‬ﻓﻣﻧﻬﻡ ﻣﻥ ﺃﻭﺟﺏ ﺍﺗﺑﺎﻉ ﺍﺻ�ﻁﻼﺣﻬﻡ‪ ،‬ﻭﻣ�ﻧﻬﻡ ﻣ�ﻥ ﺟ�ﻭﱠ ﺯ ﻣﺧﺎﻟﻔﺗ�ﻪ‪،‬‬
‫ﻭﺟﻭﺯ ﻛﺗﺎﺑﺔ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻏﻳﺭﻩ‪ ،‬ﻭﻣﻧﻬﻡ ﻣﻥ ﺃﻭﺟﺏ ﻛﺗﺎﺑﺔﺍﻟﻣﺻ�ﺎﺣﻑ ﻋﻠ�ﻰ ﺍﻟﺭﺳ�ﻡ ﺍﻟﻘﻳﺎﺳ�ﻲ‬
‫ﻣﻧﻌًﺎ ﻟﻠﱠﺑْﺱ‪.‬‬
‫ﻓﺗﻠﺧﺹ ﺃﻥ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻋﻠﻰ ﻣﺫﻫﺑﻳﻥ‪ :‬ﻣﺫﻫﺏ ﻳﻭﺟ�ﺏ ﺍﺗﺑﺎﻋ�ﻪ )ﺳ�ﻭﺍء ﻣ�ﻥ‬
‫ﻗ��ﺎﻝ ﺑ��ﺎﻟﺗﻭﻗﻳﻑ ﻭﻣ��ﻥ ﻗ��ﺎﻝ ﺑﺄﻧ��ﻪ ﺍﺻ��ﻁﻼﺡ ﻭﺍﺟ��ﺏ ﺍﻻﺗﺑ��ﺎﻉ(‪ ،‬ﻭﻣ��ﺫﻫﺏ ﻳ��ﺭﻯ ﺟ��ﻭﺍﺯ ﺭﺳ��ﻡ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﻋﻠﻰ ﻏﻳﺭ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ ،‬ﻭﺑﻌﺿﻬﻡ ﻳﻭﺟﺏ ﺫﻟﻙ‪.‬‬
‫ﺍﻟﻣﺫﻫﺏ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺭﺳﻡ ﺍﻟﻘﺭﺁﻥ ﺗﻭﻗﻳﻔﻲ‪ ،‬ﻓﻼ ﺗﺟﻭﺯ ﻣﺧﺎﻟﻔﺗﻪ‪ ،‬ﻭﻻ ﺗﺟﻭﺯ ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻ�ﺣﻑ‬
‫ﺇﻻ ﻋﻠﻰ ﺍﻟﻛﺗﺑﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻫﻭ ﻣﺫﻫﺏ ﺍﻟﺟﻣﻬﻭﺭ‪.‬‬
‫ﻭﺍﺳﺗﺩﻟﻭﺍ ﻋﻠﻰ ﺫﻟﻙ ﺑﺄﺩﻟﺔ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫‪ .1‬ﺇﻗﺭﺍﺭ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﻫ�ﺫﻩ ﺍﻟﻛﺗﺑ�ﺔ‪ ،‬ﻓﻘ�ﺩ ﻛ�ﺎﻥ ﻟﻠ ﱠﻧ ِﺑ�ﻲّ ‪ُ ‬ﻛ ﱠﺗ�ﺎﺏ ﻳﻛﺗﺑ�ﻭﻥ ﺍﻟ�ﻭﺣﻲ‪ ،‬ﻭﻗ�ﺩ‬
‫ﻛﺗﺑ��ﻭﺍ ﺍﻟﻘ��ﺭﺁﻥ ﻋﻠ��ﻰ ﻫ��ﺫﺍ ﺍﻟﺭﺳ��ﻡ ﺑ��ﻳﻥ ﻳﺩﻳ��ﻪ ‪ ،‬ﻭﺃﻗ��ﺭﻫﻡ ﻋﻠ��ﻰ ﺗﻠ��ﻙ ﺍﻟﻛﺗﺎﺑ��ﺔ‪ ،‬ﻭﻣﺿ��ﻰ‬
‫ﻋﻬﺩﻩ ‪ ‬ﻭﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻛﺗﺑﺔ‪ ،‬ﻟﻡ ﻳﺣﺩﺙ ﻓﻳﻪ ﺗﻐﻳﻳﺭ ﻭﻻ ﺗﺑﺩﻳﻝ‪.‬‬
‫‪ .2‬ﻣ���ﺎ ﻭﺭﺩ ﻣ���ﻥ ﺃﻥ ﺍﻟ ﱠﻧ ِﺑ���ﻲّ ‪ ‬ﻛ���ﺎﻥ ﻳﻭﻗ���ﻑ ُﻛ ﱠﺗﺎﺑ���ﻪ ﻋﻠ���ﻰ ﻗﻭﺍﻋ���ﺩ ﺭﺳ���ﻡ ﺍﻟﻘ���ﺭﺁﻥ‪،‬‬
‫ﻭﻳﻭﺟﻬﻬﻡ ﻓﻲ ﺭﺳﻡ ﺍﻟﻘﺭﺁﻥ ﻭﻛﺗﺎﺑﺗﻪ‪.‬‬
‫ﺃ‪ -‬ﻓﻌﻥ ﻣﻌﺎﻭﻳﺔ ﺃﻧﻪ ﻛﺎﻥ ﻳﻛﺗﺏ ﺑﻳﻥ ﻳﺩﻱ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃَﻟِ�ﻕ ﺍﻟ�ﺩﻭﺍ َﺓ‪ (1)،‬ﻭﺣ�ﺭﱢ ﻑ ﺍﻟﻘﻠ� َﻡ‪،‬‬
‫‪P‬‬ ‫‪P‬‬

‫��ﻳﻥ‪ ،‬ﻭﻻ ﺗﻌ���ﻭﱢ ﺭ ﺍﻟﻣ���ﻳﻡ‪ ،‬ﻭﺣ ﱢﺳ���ﻥ )ﷲ(‪ ،‬ﻭﻣ��� ّﺩ )ﺍﻟ���ﺭﺣﻣﻥ(‪ ،‬ﻭﺟ���ﻭﱢ ﺩ‬
‫ﻭﺃ ِﻗ���ﻡ ﺍﻟﺑ���ﺎء‪ ،‬ﻭﻓ���ﺭﱢ ﻕ ﺍﻟﺳ� َ‬
‫)‪(2‬‬
‫)ﺍﻟﺭﺣﻳﻡ(‪.‬‬
‫ﺏ‪ -‬ﻭﻋﻥ ﺃﻧﺱ ‪ ‬ﺃﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺗ�ﺏ ﺃﺣ�ﺩﻛﻡ )ﺑﺳ�ﻡ ﷲ ﺍﻟ�ﺭﺣﻣﻥ ﺍﻟ�ﺭﺣﻳﻡ(‪ ،‬ﻓﻠﻳﻣ� ﱠﺩ‬
‫)‪(3‬‬
‫ﺍﻟﺭﺣﻣﻥ‪.‬‬
‫‪ .3‬ﺇﺟﻣ��ﺎﻉ ﺍﻟﺻ��ﺣﺎﺑﺔ ﻋﻠ��ﻰ ﻣ��ﺎ ﺭﺳ��ﻣﻪ ﻋﺛﻣ��ﺎﻥ ﻓ��ﻲ ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﻭﻋﻠ��ﻰ ﻣﻧ��ﻊ ﻣ��ﺎ‬
‫ﺳﻭﺍﻩ‪.‬‬
‫‪ .4‬ﺇﺟﻣ��ﺎﻉ ﺍﻷﻣ��ﺔ ﺍﻟﻣﻌﺻ��ﻭﻡ ﻣ��ﻥ ﺍﻟﺧﻁ��ﺄ ﺑﻌ��ﺩ ﺫﻟ��ﻙ ﻓ��ﻲ ﻋﻬ��ﺩ ﺍﻟﺗ��ﺎﺑﻌﻳﻥ ﻭﺍﻷﺋﻣ��ﺔ‬

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‫ﺍﻟﻣﺟﺗﻬﺩﻳﻥ ﻋﻠﻰ ﺗﻠ ﱢﻘﻲ ﻣﺎ ُﻧﻘِﻝ ﻓﻲ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ�ﺔ ﺍﻟﺗ�ﻲ ﺃﺭﺳ�ﻠﻬﺎ ﺇﻟ�ﻰ ﺍﻷﻣﺻ�ﺎﺭ‬
‫)‪(4‬‬
‫ﺑﺎﻟﻘﺑﻭﻝ‪ ،‬ﻭﻋﻠﻰ ﺗﺭﻙ ﻣﺎ ﺳﻭﻯ ﺫﻟﻙ‪.‬‬
‫ﻓﻬﺫﺍ ﺇﺟﻣﺎ ٌﻉ ﻣﻥ ﺍﻷﻣﺔ ﻋﻠﻰ ﻣﺎ ﺗﺿﻣﻧﺗﻪ ﻫﺫﻩ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﻋﻠﻰ ﺗﺭﻙ ﻣﺎ ﺧﺎﻟﻔﻬﺎ ﻣﻥ ﺯﻳﺎﺩﺓ‬
‫ﻭﻧﻘﺹ‪ ،‬ﻭﺇﺑﺩﺍﻝ ﻛﻠﻣ ٍﺔ ﺑﺄﺧﺭﻯ‪ ،‬ﺃﻭ ﺣﺭﻑ ﺑﺂﺧﺭ‪.‬‬
‫ً‬
‫ﺷﺭﻁﺎ ﻟﻘﺑﻭﻝ ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﻓﻘﺎﻟﻭﺍ‪ :‬ﻛﻝ‬ ‫ﻭﻟﺫﻟﻙ ﺟﻌﻝ ﺍﻷﺋﻣﺔ ﻣﻭﺍﻓﻘﺔ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻭﻟﻭ ﺍﺣﺗﻣﺎﻻً‬
‫ﻗﺭﺍءﺓ ﺳﺎﻋﺩﻫﺎ ﺧﻁ ﺍﻟﻣﺻﺣﻑ‪ ،‬ﻣﻊ ﺻﺣﺔ ﺍﻟﻧﻘﻝ‪ ،‬ﻭﻣﺟﻳﺋﻬﺎ ﻋﻠﻰ ﺍﻟﻔﺻﻳﺢ ﻣ�ﻥ ﻟﻐ�ﺔ ﺍﻟﻌ�ﺭﺏ‪،‬‬
‫)‪(5‬‬
‫ﻓﻬﻲ ﺍﻟﻣﻌﺗﺑﺭﺓ‪.‬‬
‫ﻭ ِﻣﻣﱠ�ﻥ ﺣﻛ�ﻰ ﺇﺟﻣ��ﺎﻉ ﺍﻷﻣ�ﺔ ﻋﻠ�ﻰ ﻣ��ﺎ ﻛﺗ�ﺏ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺍﻹﻣ��ﺎﻡ ﺃﺑ�ﻭ ﻋﻣ�ﺭﻭ ﺍﻟ��ﺩﺍﻧﻲ‪ ،‬ﻭﺭﻭﻯ‬
‫ﺑﺈﺳ��ﻧﺎﺩﻩ ﻋ��ﻥ ﻣﺻ��ﻌﺏ ﺑ��ﻥ ﺳ��ﻌﺩ ﻗ��ﺎﻝ‪ :‬ﺃﺩﺭﻛ��ﺕ ﺍﻟﻧ��ﺎﺱ ﺣ��ﻳﻥ ﺷ� ﱠﻘﻕ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﺍﻟﻣﺻ��ﺎﺣﻑ‪،‬‬
‫)‪(6‬‬
‫ﻓﺄﻋﺟﺑﻬﻡ ﺫﻟﻙ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﻡ ﻳ ِﻌﺏْ ﺫﻟﻙ ﺃ ٌ‬
‫ﺣﺩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻳﺎﺽ‪ :‬ﺃﺟﻣﻊ ﺍﻟﻣﺳﻠﻣﻭﻥ ﻋﻠﻰ ﺃﻥ ﻣﻥ ﻧﻘ�ﺹ ﺣﺭ ًﻓ�ﺎ ﻗﺎﺻ� ًﺩﺍ ﻟ�ﺫﻟﻙ‪ ،‬ﺃﻭ ﺑﺩﻟ�ﻪ‬
‫ﻑ ﻣﻛﺎﻧﻪ‪ ،‬ﺃﻭ ﺯﺍﺩ ﻓﻳﻪ ﺣﺭ ًﻓﺎ ِﻣﻣﱠﺎ ﻟﻡ ﻳﺷﺗﻣﻝ ﻋﻠﻳﻪ ﺍﻟﻣﺻﺣﻑ ﺍﻟﺫﻱ ﻭﻗﻊ ﻋﻠﻳ�ﻪ ﺍﻹﺟﻣ�ﺎﻉ‪،‬‬ ‫ﺑﺣﺭ ٍ‬
‫)‪(7‬‬
‫ﻭﺃُﺟﻣﻊ ﻋﻠﻰ ﺃﻧﻪ ﻟﻳﺱ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ‪-‬ﻋﺎ ً‬
‫ﻣﺩﺍ ﻟﻛﻝ ﻫﺫﺍ‪ ،‬ﻓﻬﻭ ﻛﺎﻓﺭ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﺑﻳﻬﻘ��ﻲ‪َ :‬ﻣ��ﻥ َﻛ َﺗ��ﺏ ﻣﺻ��ﺣ ًﻔﺎ‪ ،‬ﻓﻳﻧﺑﻐ��ﻲ ﺃﻥ ﻳﺣ��ﺎﻓﻅ ﻋﻠ��ﻰ ﺍﻟﻬﺟ��ﺎء ﺍﻟﺗ��ﻲ ﻛﺗﺑ��ﻭﺍ ِﺑﻬ��ﺎ ﺗﻠ��ﻙ‬
‫َ‬
‫ﻭﺃﺻﺩﻕ‬ ‫ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﻻ ﻳﺧﺎﻟﻔﻬﻡ ﻓﻳﻬﺎ‪ ،‬ﻭﻻ ﻳﻐﻳﺭ ِﻣﻣﱠﺎ ﻛﺗﺑﻭﻩ ﺷﻳ ًﺋﺎ؛ ﻓﺈ ﱠﻧﻬﻡ ﻛﺎﻧﻭﺍ َ‬
‫ﺃﻛﺛﺭ ﻋﻠﻣًﺎ‪،‬‬
‫ﻗﻠ ًﺑ��ﺎ ﻭﻟﺳ��ﺎ ًﻧﺎ‪ ،‬ﻭﺃﻋﻅ � َﻡ ﺃﻣﺎﻧ� ً�ﺔ ﻣ ﱠﻧ��ﺎ‪ ،‬ﻓ��ﻼ ﻳﻧﺑﻐ��ﻲ ﻟﻧ��ﺎ ﺃﻥ ﻧﻅ��ﻥ ﺑﺄﻧﻔﺳ��ﻧﺎ ﺍﺳ��ﺗﺩﺭﺍ ًﻛﺎ ﻋﻠ��ﻳﻬﻡ‪ ،‬ﻭﻻ‬
‫)‪(8‬‬
‫ﺗﺳـ ﱡﻘ ًﻁﺎ َﻟﻬﻡ‪.‬‬
‫َ‬
‫ﺳﻧﺔ‪ ،‬ﻗﺎﻝ ﺳ�ﻠﻳﻣﺎﻥ ﺑ�ﻥ ﺩﺍﻭﺩ ﺍﻟﻬﺎﺷ�ﻣﻲ‪ :‬ﻳﻌﻧ�ﻲ ﺃﻻ ﺗﺧ�ﺎﻟﻑ‬ ‫ﻭﻋﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﻗﺎﻝ‪ :‬ﺍﻟﻘﺭﺍءﺓ ٌ‬
‫)‪(9‬‬
‫ﺍﻟﻧﺎﺱ ﺑﺭﺃﻳﻙ ﻓﻲ ﺍﻻﺗﺑﺎﻉ‪.‬‬
‫ٌ‬
‫ﺳ�ﻧﺔ‬ ‫ﻗﺎﻝ ﺍﻟﺑﻳﻬﻘﻲ‪ :‬ﺇﻧﻣﺎ ﺃﺭﺍﺩ ‪-‬ﻭﷲ ﺃﻋﻠﻡ‪ -‬ﺃﻥ ﺍﺗﺑﺎﻉ َﻣﻥ ﻗﺑﻠﻧﺎ ﻓ�ﻲ ﺍﻟﺣ�ﺭﻭﻑ ﻭﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ‬
‫ٌ‬
‫ﻣﺗﺑﻌ��ﺔ‪ ،‬ﻭﻻ ﻳﺟ��ﻭﺯ ﻣﺧﺎﻟﻔ��ﺔ ﺍﻟﻣﺻ��ﺣﻑ ﺍﻟ��ﺫﻱ ﻫ��ﻭ ﺇﻣ��ﺎ ٌﻡ‪ ،‬ﻭﻻ ﻣﺧﺎﻟﻔ��ﺔ ﺍﻟﻘ��ﺭﺍءﺓ ﺍﻟﺗ��ﻲ ﻫ��ﻲ‬
‫)‪(10‬‬
‫ﺃﻅﻬﺭ ﻣﻧﻬﺎ‪.‬‬
‫َ‬ ‫ﻣﺷﻬﻭﺭﺓٌ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻳ ُﺭ ﺫﻟﻙ ﺳﺎﺋ ًﻐﺎ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﻭ‬
‫ﻭﺑﻣﻌﻧﺎﻩ ﺑﻠﻐﻧﻲ ﻋﻥ ﺃﺑﻲ ﻋﺑﻳﺩ ﻓﻲ ﺗﻔﺳﻳﺭ ﺫﻟﻙ‪ ،‬ﻗ�ﺎﻝ‪ :‬ﻭﺗ�ﺭﻯ ﺍﻟﻘ�ﺭﱠ ﺍء ﻟ�ﻡ ﻳﻠﺗﻔﺗ�ﻭﺍ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿًﺎ‪ِ :‬‬
‫ﺧ�ﻁ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻭﺯﺍﺩ‪ :‬ﻭﺍ ﱢﺗﺑ�ﺎ ُﻉ ﺣ�ﺭﻭﻑ‬ ‫ﺇﻟﻰ ﻣﺫﺍﻫﺏ ﺍﻟﻌﺭﺑﻳﺔ ﻓﻲ ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﺇﺫﺍ ﺧ�ﺎﻟﻑ ﺫﻟ�ﻙ ﱠ‬
‫)‪(11‬‬
‫ﺣﺩ ﺃﻥ ﻳﺗﻌ ﱠﺩﺍﻫﺎ‪.‬‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﻋﻧﺩﻫﻡ ﻛﺎﻟﺳﻧﻥ ﺍﻟﻘﺎﺋﻣﺔ ﺍﻟﺗﻲ ﻻ ﻳﺟﻭﺯ ﻷ ٍ‬

‫‪133‬‬
‫ﻭﻧﻘﻝ ﺃﺣﻣﺩ ﺑﻥ ﺍﻟﻣﺑﺎﺭﻙ)‪ (12‬ﻋﻥ ﺷﻳﺧﻪ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺍﻟﺩﺑﺎﻍ)‪ (13‬ﺃﻧ�ﻪ ﻗ�ﺎﻝ‪ :‬ﻣ�ﺎ ﻟﻠﺻ�ﺣﺎﺑﺔ ﻭﻻ‬
‫ﻟﻐﻳﺭﻫﻡ ﻓﻲ ﺭﺳﻡ ﺍﻟﻘ�ﺭﺁﻥ ﻭﻻ ﺷ�ﻌﺭﺓٌ ﻭﺍﺣ�ﺩﺓٌ‪ ،‬ﻭﺇﻧﻣ�ﺎ ﻫ�ﻭ ﺗﻭﻗﻳ�ﻑٌ ﻣ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﻫ�ﻭ ﺍﻟ�ﺫﻱ‬
‫ﻷﺳﺭﺍﺭ ﻻ َﺗﻬﺗﺩﻱ ﺇﻟﻳﻬ�ﺎ‬
‫ٍ‬ ‫ﺃﻣﺭﻫﻡ ﺃﻥ ﻳﻛﺗﺑﻭﻩ ﻋﻠﻰ ﺍﻟﻬﻳﺋﺔ ﺍﻟﻣﻌﺭﻭﻓﺔ‪ ،‬ﺑﺯﻳﺎﺩﺓ ﺍﻷﻟﻑ ﻭﻧﻘﺻﺎﻧِﻬﺎ‪،‬‬
‫ﺍﻟﻌﻘ���ﻭﻝ‪ …،‬ﻭﻫ���ﻭ ﺳ���ﺭﱞ ﻣ���ﻥ ﺃﺳ���ﺭﺍﺭﻩ ﺧ���ﺹ ﷲ ﺑ���ﻪ ﻛﺗﺎﺑ���ﻪ ﺍﻟﻌﺯﻳ���ﺯ ﺩﻭﻥ ﺳ���ﺎﺋﺭ ﺍﻟﻛﺗ���ﺏ‬
‫ٌ )‪(14‬‬
‫ﺍﻟﺳﻣﺎﻭﻳﺔ‪ …،‬ﻭﻛﻣﺎ ﺃﻥ ﻧﻅﻡ ﺍﻟﻘﺭﺁﻥ ﻣﻌﺟ ٌﺯ‪ ،‬ﻓﺭﺳﻣﻪ ﺃﻳﺿًﺎ ﻣﻌﺟﺯ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺩﺭﺳﺗﻭﻳﻪ‪ :‬ﺧﻁﺎﻥ ﻻ ﻳُﻘﺎﺱ ﻋﻠﻳﻬﻣﺎ‪ :‬ﺧ�ﻁ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻭﺧ�ﻁ ﺗﻘﻁﻳ�ﻊ ﺍﻟﻌ�ﺭﻭﺽ…‬
‫ﻭﻭﺟﺩﻧﺎ ﻛﺗﺎﺏ ﷲ ‪-‬ﺟ ﱠﻝ ﺫﻛﺭﻩ‪ -‬ﻻ ﻳُﻘ�ﺎﺱ ﻫﺟ�ﺎﺅﻩ‪ ،‬ﻭﻻ ﻳُﺧ�ﺎ َﻟﻑ ﱡ‬
‫ﺧﻁ�ﻪ‪ ،‬ﻭﻟﻛﻧ�ﻪ ُﻳ َﺗﻠ ﱠﻘ�ﻰ ﺑ�ﺎﻟﻘﺑﻭﻝ‬
‫)‪(15‬‬
‫ﺍﻟﻣﺻﺣﻑ‪.‬‬
‫َ‬ ‫ﻋﻠﻰ ﻣﺎ ﺃُﻭﺩﻉ‬
‫ﻭﺍﻟﻘﻭﻝ ﺑﻌﺩﻡ ﺟﻭﺍﺯ ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺣﻑ ﻋﻠﻰ ﻏﻳ�ﺭ ﺍﻟﺭﺳ�ﻡ ﺍﻟﻌﺛﻣ�ﺎﻧﻲ ﻫ�ﻭ ﻗ�ﻭﻝ ﺃﻫ�ﻝ ﺍﻟﻣ�ﺫﺍﻫﺏ‬
‫ﺍﻟﻔﻘﻬﻳﺔ ﺍﻷﺭﺑﻌﺔ‪.‬‬
‫)‪(16‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺣﻣﺩ ﺑﻥ ﺍﻟﻌﺎﻗﺏ ﺍﻟﺷﻧﻘﻳﻁﻲ‪:‬‬
‫ﻧﺣ�����ﺎ ﺃﻫ����� ُﻝ ﺍﻟﻣﻧ�����ﺎﺣﻲ‬
‫ﻛﻣ�����ﺎ َ‬ ‫ﺏ ﺳ ﱠﻧ� ٌ‬
‫����ـﺔ‬ ‫ﺭﺳ����� ُﻡ ﺍﻟﻛِﺗ�����ﺎ ِ‬
‫ﺍﻷﺭﺑﻌﻪْ‬ ‫ﻣ ﱠﺗﺑـﻌﻪْ‬
‫ﻭﻗ��ﺩ ﻧﻘ��ﻝ ﺍﻹﻣ��ﺎﻡ ﺍﻟﺟﻌﺑ��ﺭﻱ‪ ،‬ﻭﻏﻳ��ﺭﻩ ﺇﺟﻣ��ﺎﻉ ﺍﻷﺋﻣ �ﺔ ﺍﻷﺭﺑﻌ��ﺔ ﻋﻠ��ﻰ ﻭﺟ��ﻭﺏ ﺍ ﱢﺗﺑ��ﺎﻉ ﺭﺳ��ﻡ‬
‫)‪(17‬‬
‫ﺍﻟﻣﺻﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻲ‪.‬‬
‫ﻭﻓﻳﻣﺎ ﻳﺄﺗﻲ ﺃﻗﻭﺍﻝ ﺑﻌﺽ ﻓﻘﻬﺎء ﺍﻟﻣﺫﺍﻫﺏ ﺍﻷﺭﺑﻌﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﺳﺄﻟﺔ‪:‬‬
‫‪ -‬ﺍﻷﺣﻧﺎﻑ‪:‬‬
‫)‪(18‬‬
‫ﻗﺎﻝ ﻓﻲ ﺍﻟﻣﺣﻳﻁ ﺍﻟﺑﺭﻫﺎﻧﻲ‪ :‬ﺇﻧﻪ ﻳﻧﺑﻐﻲ ﺃﻻ ﻳﻛﺗﺏ ﺍﻟﻣﺻﺣﻑ ﺑﻐﻳﺭ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ‪.‬‬
‫‪ -‬ﺍﻟﻣﺎﻟﻛﻳﺔ‪:‬‬
‫ﺳﺋﻝ ﻣﺎﻟﻙ ﺭﺣﻣﻪ ﷲ‪ :‬ﻫﻝ ﻳﻛﺗﺏ ﺍﻟﻣﺻﺣﻑ ﻋﻠﻰ ﻣﺎ ﺃﺣﺩﺛﻪ ﺍﻟﻧﺎﺱ ﻣ�ﻥ ﺍﻟﻬﺟ�ﺎء؟ ﻓﻘ�ﺎﻝ‪ :‬ﻻ‪،‬‬
‫ﺇﻻ ﻋﻠﻰ ﺍﻟﻛﺗﺑﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫)‪(19‬‬

‫ﱡ‬
‫ﺍﻟﺣ�ﻕ‪ ،‬ﺇﺫ ﻓﻳ�ﻪ ﺑﻘ�ﺎء ﺍﻟﺣﺎﻟ�ﺔ ﺍﻷﻭﻟ�ﻰ‪ ،‬ﺇﻟ�ﻰ ﺃﻥ‬ ‫ﻗﺎﻝ ﺍﻟﺳ�ﺧﺎﻭﻱ‪ :‬ﻭﺍﻟ�ﺫﻱ ﺫﻫ�ﺏ ﺇﻟﻳ�ﻪ ﻣﺎﻟ� ٌ‬
‫ﻙ ﻫ�ﻭ‬
‫ﺗﻌﻠﻣﻬﺎ ﺍﻟﻁﺑﻘﺔ ﺍﻷﺧﺭﻯ‪ ،‬ﻭﻻ ﺷ�ﻙ ﺃﻥ ﻫ�ﺫﺍ ﻫ�ﻭ ﺍﻷَﺣ�ﺭﻯ ﺑﻌ�ﺩ ﺍﻷُﺧ�ﺭﻯ‪ ،‬ﺇﺫ ﻓ�ﻲ ﺧ�ﻼﻑ ﺫﻟ�ﻙ‬
‫)‪(20‬‬
‫ﺗﺟﻬﻳﻝ ﺍﻟﻧﺎﺱ ﺑﺄﻭﻟﻳﺔ ﻣﺎ ﻓﻲ ﺍﻟﻁﺑﻘﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫)‪(21‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﻋﻣﺭﻭ ﺍﻟﺩﺍﻧﻲ‪ :‬ﻭﻻ ﻣُﺧﺎﻟﻑ ﻟِﻣﺎﻟﻙٍ ﻣﻥ ﻋﻠﻣﺎء ﺍﻷﻣﺔ ﻓﻲ ﺫﻟﻙ‪.‬‬

‫‪134‬‬
‫ﻭﻗﺎﻝ ﺃﺑ�ﻭ ﻋﻣ�ﺭﻭ ﺍﻟ�ﺩﺍﻧﻲ ﺃﻳﺿً�ﺎ‪ :‬ﺳ�ﺋﻝ ﻣﺎﻟ�ﻙ ﻋ�ﻥ ﺍﻟﺣ�ﺭﻭﻑ ﺗﻛ�ﻭﻥ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺁﻥ ﻣﺛ�ﻝ ﺍﻟ�ﻭﺍﻭ‬
‫)‪(22‬‬
‫ﻭﺍﻷﻟﻑ‪ ،‬ﺃﺗﺭﻯ ﺃﻥ ُﺗ َﻐﻳﱠﺭ ﻣﻥ ﺍﻟﻣﺻﺣﻑ ﺇﺫﺍ ﻭُ ﺟﺩﺕ ﻓﻳﻪ ﻛﺫﻟﻙ؟ ﻗﺎﻝ‪ :‬ﻻ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﻋﻣﺭﻭ‪ :‬ﻳﻌﻧﻲ ﺍﻟﻭﺍﻭ ﻭﺍﻷﻟ�ﻑ ﺍﻟﺯﺍﺋ�ﺩﺗﻳﻥ ﻓ�ﻲ ﺍﻟﺭﺳ�ﻡ‪ ،‬ﺍﻟﻣﻌ�ﺩﻭﻣﺗﻳﻥ ﻓ�ﻲ ﺍﻟﻠﻔ�ﻅ‪ ،‬ﻧﺣ�ﻭ‬
‫ﻋﻭﺍ } ﻭ{‬
‫ﺍﻟ��ـﻭﺍﻭ ﻓ��ﻲ‪ { :‬ﺃﻭﻟﺋ��ﻙ }‪ ،‬ﻭ{ ﺃﻭﻻﺕ }‪ ،‬ﻭ{ ﺍﻟﺭﺑ��ﻭﺍ }‪ ،‬ﻭﻧﺣ��ﻭ ﺍﻷﻟ��ﻑ ﻓ��ﻲ‪ { :‬ﻟ��ﻥ ﻧ��ﺩ َ‬
‫ﻷَ ْﺍﻭ َ‬
‫ﺿﻌُﻭﺍ }‪.‬‬
‫)‪(23‬‬

‫‪ -‬ﺍﻟﺷﺎﻓﻌﻳﺔ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺷ�ﻳﺦ ﺳ�ﻠﻳﻣﺎﻥ ﺍﻟﺟﻣ�ﻝ‪) :‬ﺍﻟﺭﺑ�ﺎ( ﺗﻛﺗ�ﺏ ِﺑﻬﻣ�ﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟ�ﻭﺍﻭ ﻭﺍﻷﻟ�ﻑ ﻣﻌً�ﺎ‪ ،‬ﻓﺗﻛﺗ�ﺏ ﺍﻟ�ﻭﺍﻭ‬
‫ﺃﻭﻻً ﻓﻲ ﺍﻟﺑﺎء‪ ،‬ﻭﺍﻷﻟﻑ ﺑﻌﺩﻫﺎ‪ ،‬ﻭﻫﺫﻩ ﻁﺭﻳﻘﺔ ﺍﻟﻣﺻ�ﺣﻑ ﺍﻟﻌﺛﻣ�ﺎﻧﻲ‪ ،‬ﻭﻗﻭﻟ�ﻪ‪" :‬ﻭﺑﺎﻟﻳ�ﺎء"‪ ،‬ﺃﻱ‪:‬‬
‫)‪(24‬‬ ‫ﻓﻲ ﻏﻳﺭ ﺍﻟﻘﺭﺁﻥ؛ ﻷﻥ ﺭﺳﻣﻪ ٌ‬
‫ﺳﻧﺔ ﻣﺗﺑﻌﺔ‪.‬‬
‫‪ -‬ﺍﻟﺣﻧﺎﺑﻠﺔ‪:‬‬
‫ﻭﺍﻭ ﺃﻭ ﺃﻟ� ٍ‬
‫ﻑ ﺃﻭ ﻳ�ﺎء‪ ،‬ﺃﻭ‬ ‫ﻗﺎﻝ ﺍﻹﻣ�ﺎﻡ ﺃﺣﻣ�ﺩ ﺑ�ﻥ ﺣﻧﺑ�ﻝ‪ :‬ﻳﺣ�ﺭﻡ ﻣﺧﺎﻟﻔ�ﺔ ﻣﺻ�ﺣﻑ ﺍﻹﻣ�ﺎﻡ ﻓ�ﻲ ٍ‬
‫)‪(25‬‬
‫ﻏﻳﺭ ﺫﻟﻙ‪.‬‬
‫ﺍﻟﻣﺫﻫﺏ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻥ ﺭﺳﻡ ﺍﻟﻣﺻﺎﺣﻑ ﺍﺻﻁﻼﺣﻲ ﻻ ﺗﻭﻗﻳﻔﻲ‪ ،‬ﻭﻋﻠﻳﻪ ﻓﺗﺟﻭﺯ ﻣﺧﺎﻟﻔﺗﻪ‪.‬‬
‫ﻭ ِﻣ ﱠﻣ��ﻥ ﺟ��ﻧﺢ ﺇﻟ��ﻰ ﻫ��ﺫﺍ ﺍﻟ��ﺭﺃﻱ ﻭﺃﻳ��ﺩﻩ ﺍﺑ��ﻥ ﺧﻠ��ﺩﻭﻥ ﻓ��ﻲ ﻣﻘﺩﻣﺗ��ﻪ‪ ،‬ﻭﺍﻟﻘﺎﺿ��ﻲ ﺃﺑ��ﻭ ﺑﻛ��ﺭ ﻓ��ﻲ‬
‫)‪(26‬‬
‫ﺍﻻﻧﺗﺻﺎﺭ‪ ،‬ﻭﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ‪.‬‬
‫ﻭﺍﺳﺗﺩﻝ ﺍﻟﻘﺎﺋﻠﻭﻥ ِﺑﻬﺫﺍ ﺍﻟﺭﺃﻱ ﺑﺄﺩﻟﺔ ﻣﻧﻬﺎ‪:‬‬
‫ﺭﺳ�ﻡ ﻳ�ﺩﻝ ﻋﻠ�ﻰ‬
‫ٍ‬ ‫‪ .1‬ﺃﻥ ﺍﻟﺭﺳﻭﻡ ﻭﺍﻟﺧﻁﻭﻁ ﻣ�ﺎ ﻫ�ﻲ ﺇﻻ ﻋﻼﻣ�ﺎﺕ ﻭﺃﻣ�ﺎﺭﺍﺕ‪ ،‬ﻓﻛ�ﻝ‬
‫ﺍﻟﻛﻠﻣﺔ‪ ،‬ﻭﻳﻔﻳﺩ ﻭﺟﻪ ﻗﺭﺍءﺗِﻬﺎ‪ ،‬ﻓﻬﻭ ﺭﺳﻡ ﺻﺣﻳﺢ‪.‬‬
‫‪ .2‬ﺃﻥ ﻛﺗﺎﺑ���ﺔ ﺍﻟﻣﺻ���ﺣﻑ ﻋﻠ���ﻰ ﺍﻟﺭﺳ���ﻡ ﺍﻟﻌﺛﻣ���ﺎﻧﻲ ﻗ���ﺩ ﺗﻭﻗ���ﻊ ﺍﻟﻧ���ﺎﺱ ﻓ���ﻲ ﺍﻟﺣﻳ���ﺭﺓ‬
‫ﻭﺍﻟﺧﻁﺄ‪ ،‬ﻭﺍﻟﻣﺷﻘﺔ ﻭﺍﻟﺣﺭﺝ‪ ،‬ﻭﻻ ﺗﻣﻛﻧﻬﻡ ﻣﻥ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺻﺣﻳﺣﺔ ﺍﻟﺳﻠﻳﻣﺔ‪.‬‬
‫‪ .3‬ﺃﻧﻪ ﻟﻳﺱ ﻓﻲ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺯﻳﺯ‪ ،‬ﻭﻻ ﺍﻟﺳﻧﺔ ﺍﻟﻣﻁﻬﺭﺓ‪ ،‬ﻭﻻ ﻓﻲ ﺇﺟﻣﺎﻉ ﺍﻷﻣ�ﺔ‪ ،‬ﻭﻻ‬
‫ﻓ�ﻲ ﻗﻳ�ﺎﺱ ﺷ��ﺭﻋﻲ ‪ -‬ﻣ�ﺎ ﻳ�ﺩﻝ ﻋﻠ��ﻰ ﻭﺟ�ﻭﺏ ﻛﺗﺎﺑ�ﺔ ﺍﻟﻣﺻ��ﺣﻑ ﺑﺭﺳ�ﻡ ﻣﻌ�ﻳﻥ‪ ،‬ﻭﻛﻳﻔﻳ�ﺔ‬
‫ﻣﺧﺻﻭﺻﺔ‪ ،‬ﻭ َﻟﻡ َ‬
‫ﻳﺭﻭ ﻋﻥ ﺍﻟﺭﱠ ﺳُﻭﻝ ‪ ‬ﺃﻧﻪ ﺃﻣﺭ ﺃ ً‬
‫ﺣﺩﺍ ﻣ�ﻥ ﻛﺗ�ﺎﺏ ﺍﻟ�ﻭﺣﻲ ﺣ�ﻳﻥ ﻛﺗﺎﺑ�ﺔ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻘﺭﺁﻧﻳﺔ ﺃﻥ ﻳﻛﺗﺑﻬﺎ ﺑﺭﺳﻡ ﺧﺎﺹﱟ ‪ ،‬ﻭﻻ َﻧﻬﻰ ﺃ ً‬
‫ﺣﺩﺍ ﺃﻥ ﻳﻛﺗﺑﻬﺎ ِﺑﻬﻳﺋﺔ ﻣﻌﻳﻧﺔ‪.‬‬
‫ﺑ�ﺎﻟﻎ ﺇﻟ�ﻰ ﺍﻟﻐﺎﻳ�ﺔ ﻣ�ﻥ ﺍﻹﺣﻛ�ﺎﻡ‬
‫ﻗﺎﻝ ﺍﺑ�ﻥ ﺧﻠ�ﺩﻭﻥ‪ :‬ﻓﻛ�ﺎﻥ ﺍﻟﺧ�ﻁ ﺍﻟﻌﺭﺑ�ﻲ ﻷﻭﻝ ﺍﻹﺳ�ﻼﻡ ﻏﻳ�ﺭ ٍ‬

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‫ﻭﺍﻹﺗﻘﺎﻥ ﻭﺍﻹﺟﺎﺩﺓ‪ ،‬ﻭﻻ ﺇﻟﻰ ﺍﻟﺗﻭﺳﱡﻁ‪ ،‬ﻟﻣﻛﺎﻥ ﺍﻟﻌ�ﺭﺏ ﻣ�ﻥ ﺍﻟﺑ�ﺩﺍﻭﺓ ﻭﺍﻟﺗ�ﻭﺣﱡ ﺵ‪ ،‬ﻭﺑُﻌْ �ﺩِﻫﻡ ﻋ�ﻥ‬
‫ﺍﻟﺻﻧﺎﺋﻊ‪ ،‬ﻭﺍﻧﻅﺭ ﻣ�ﺎ ﻭﻗ�ﻊ ﻣ�ﻥ ﺃﺟ�ﻝ ﺫﻟ�ﻙ ﻓ�ﻲ ﺭﺳ�ﻣﻬﻡ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﺣﻳ�ﺙ ﺭﺳ�ﻣﻪ ﺍﻟﺻ�ﺣﺎﺑﺔ‬
‫ﺑﺧﻁﻭﻁﻬﻡ‪ ،‬ﻭﻛﺎﻧﺕ ﻏﻳﺭ ﻣﺳﺗﺣﻛﻣﺔ ﻓﻲ ﺍﻹﺟﺎﺩﺓ‪ ،‬ﻓﺧ�ﺎﻟﻑ ﺍﻟﻛﺛﻳ� ُﺭ ﻣ�ﻥ ﺭﺳ�ﻭﻣﻬﻡ ﻣ�ﺎ ﺍﻗﺗﺿ�ﺗﻪ‬
‫ﺭﺳﻭﻡ ﺻﻧﺎﻋﺔ ﺍﻟﺧﻁ ﻋﻧ�ﺩ ﺃﻫﻠﻬ�ﺎ‪ ،‬ﺛ�ﻡ ﺍﻗﺗﻔ�ﻰ ﺍﻟﺗ�ﺎﺑﻌﻭﻥ ﻣ�ﻥ ﺍﻟﺳ�ﻠﻑ ﺭﺳ�ﻣﻬﻡ ﻓﻳﻬ�ﺎ ﺗﺑﺭﱡ ًﻛ�ﺎ ﺑﻣ�ﺎ‬
‫ﺭﺳﻣﻪ ﺃﺻﺣﺎﺏ ﺍﻟﺭﱠ ﺳُﻭﻝ ‪ ،‬ﻭﺧﻳﺭ ﺍﻟﺧﻠﻕ ﻣﻥ ﺑﻌﺩﻩ‪ ،‬ﺍﻟﻣﺗﻠﻘﻭﻥ ﻟﻭﺣﻳﻪ ﻣﻥ ﻛﺗ�ﺎﺏ ﷲ ﺗﻌ�ﺎﻟﻰ‬
‫ﻋ�ﺎﻟﻡ ﺗﺑﺭﱡ ًﻛ�ﺎ‪ ،‬ﻭ ُﻳ ﱠﺗﺑ�ﻊ ﺭﺳ�ﻣﻪ ﺧﻁ�ﺄ ً ﺃﻭ ﺻ�ﻭﺍﺑًﺎ‪،‬‬
‫ٍ‬
‫ﻭﻛﻼﻣﻪ‪ ،‬ﻛﻣﺎ ﻳُﻘ َﺗﻔﻰ ﻟﻬﺫﺍ ﺍﻟﻌﻬ�ﺩ ﱡ‬
‫ﺧ�ﻁ ﻭﻟ�ﻲﱟ ﺃﻭ‬
‫ﻭﺃﻳﻥ ﻧﺳﺑﺔ ﺫﻟﻙ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻳﻣﺎ ﻛﺗﺑﻭﻩ؟ ﻓﺎ ﱡﺗﺑﻊ ﺫﻟﻙ‪ ،‬ﻭﺃ ُ ْﺛ ِﺑﺕ ﺭﺳﻣًﺎ‪ ،‬ﻭﻧﺑﱠ�ﻪ ﺍﻟﻌﻠﻣ�ﺎء ﺑﺎﻟﺭﺳ�ﻡ‬
‫ﺇﻟﻰ ﻣﻭﺍﺿﻌﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻻ ﺗﻠﺗﻔﺗﻥﱠ ﻓﻲ ﺫﻟﻙ ﺇﻟﻰ ﻣﺎ ﻳﺯﻋﻣﻪ ﺑﻌﺽ ﺍﻟﻣﻐﻔﻠﻳﻥ ﻣﻥ ﺃ ﱠﻧﻬﻡ ﻛﺎﻧﻭﺍ ﻣﺣﻛﻣﻳﻥ ﻟﺻ�ﻧﺎﻋﺔ‬
‫ﺍﻟﺧ�ﻁ‪ ،‬ﻭﺃﻥ ﻣ��ﺎ ﻳُﺗﺧﻳﱠ�ﻝ ﻣ��ﻥ ﻣﺧﺎﻟﻔ��ﺔ ﺧﻁ�ﻭﻁﻬﻡ ﻷﺻ��ﻭﻝ ﺍﻟﺭﺳ�ﻡ ﻟ��ﻳﺱ ﻛﻣ��ﺎ ﻳُﺗﺧﻳﱠ�ﻝ‪ ،‬ﺑ��ﻝ ﻟﻛ��ﻝ‬
‫ﻭﺟﻪ‪ ،‬ﻳﻘﻭﻟﻭﻥ ﻓﻲ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻑ ﻓﻲ { ﻻﺃﺫﺑﺣ ﱠﻧﻪ } ﺇﻧﻪ ﺗﻧﺑﻳ ٌﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺫﺑﺢ ﻟﻡ ﻳﻘﻊ‪ ،‬ﻭﻓﻲ ﻣﺛﻝ‬
‫ﺯﻳﺎﺩﺓ ﺍﻟﻳﺎء { ﺑﺄﻳﻳﺩ } ﺇﻧﻪ ﺗﻧﺑﻳ ٌﻪ ﻋﻠﻰ ﻛﻣﺎﻝ ﺍﻟﻘﺩﺭﺓ ﺍﻟﺭﺑﺎﻧﻳﺔ‪ ،‬ﻭﺃﻣﺛﺎﻝ ﺫﻟﻙ ِﻣﻣﱠﺎ ﻻ ﺃﺻﻝ ﻟ�ﻪ ﺇﻻ‬
‫ﺍﻟﺗﺣﻛﻡ ﺍﻟﻣﺣ�ﺽ‪ ،‬ﻭﻣ�ﺎ ﺣﻣﻠﻬ�ﻡ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﺇﻻ ﺍﻋﺗﻘ�ﺎﺩﻫﻡ ﺃﻥ ﻓ�ﻲ ﺫﻟ�ﻙ ﺗﻧﺯﻳﻬً�ﺎ ﻟﻠﺻ�ﺣﺎﺑﺔ ﻋ�ﻥ‬
‫ﺗﻭﻫﻡ ﺍﻟﻧﻘﺹ ﻓﻲ ﻗﻠﺔ ﺇﺟﺎﺩﺓ ﺍﻟﺧﻁ‪ ،‬ﻭﺣﺳﺑﻭﺍ ﺃﻥ ﺍﻟﺧﻁ ﻛﻣﺎ ٌﻝ ﻓﻧﺯﻫ�ﻭﻫﻡ ﻋ�ﻥ ﻧﻘﺻ�ﻪ‪ ،‬ﻭﻧﺳ�ﺑﻭﺍ‬
‫ﺇﻟﻳﻬﻡ ﺍﻟﻛﻣﺎﻝ ﺑﺈﺟﺎﺩﺗﻪ‪ ،‬ﻭﻁﻠﺑﻭﺍ ﺗﻌﻠﻳﻝ ﻣﺎ ﺧﺎﻟﻑ ﺍﻹﺟ�ﺎﺩﺓ ﻣ�ﻥ ﺭﺳ�ﻣﻪ‪ ،‬ﻭﻟ�ﻳﺱ ﺫﻟ�ﻙ ﺑﺻ�ﺣﻳﺢ‪.‬‬
‫)‪(27‬‬
‫ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻭ ﺑﻛﺭ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻛﺗﺎﺑﺔ‪ ،‬ﻓﻠ�ﻡ ﻳﻔ�ﺭﺽ ﷲ ﻋﻠ�ﻰ ﺍﻷﻣ�ﺔ ﻓﻳﻬ�ﺎ ﺷ�ﻳ ًﺋﺎ‪ ،‬ﺇﺫ ﻟ�ﻡ ﻳﺄﺧ�ﺫ‬
‫ﻭﺧﻁﺎﻁ ﺍﻟﻣﺻﺎﺣﻑ ﺭﺳ�ﻣًﺎ ﺑﻌﻳﻧ�ﻪ ﺩﻭﻥ ﻏﻳ�ﺭﻩ‪ ،‬ﺃﻭﺟﺑ�ﻪ ﻋﻠ�ﻳﻬﻡ ﻭﺗ�ﺭﻙ ﻣ�ﺎ‬ ‫ﱠ‬ ‫ﻋﻠﻰ ﻛ ﱠﺗﺎﺏ ﺍﻟﻘﺭﺁﻥ‬
‫ﻋ��ﺩﺍﻩ‪ ،‬ﺇﺫ ﻭﺟ��ﻭﺏ ﺫﻟ��ﻙ ﻻ ُﻳ� ْ�ﺩ َﺭﻙ ﺇﻻ ﺑﺎﻟﺳ��ﻣﻊ ﻭﺍﻟﺗﻭﻗﻳ��ﻑ‪ ،‬ﻭﻟ��ﻳﺱ ﻓ��ﻲ ﻧﺻ��ﻭﺹ ﺍﻟﻛﺗ��ﺎﺏ ﻭﻻ‬
‫ﻣﻔﻬﻭﻣ��ﻪ ﺃﻥ ﺭﺳ��ﻡ ﺍﻟﻘ��ﺭﺁﻥ ﻭﺿ��ﺑﻁﻪ ﻻ ﻳﺟ��ﻭﺯ ﺇﻻ ﻋﻠ��ﻰ ﻭﺟ��ﻪ ﻣﺧﺻ��ﻭﺹ‪ ،‬ﻭﺣ��ﺩ ﻣﺣ��ﺩﻭﺩ ﻻ‬
‫ﻳﺟﻭﺯ ﺗﺟﺎﻭﺯﻩ‪ ،‬ﻭﻻ ﻓﻲ ﻧﺹ ﺍﻟﺳﻧﺔ ﻣﺎ ﻳﻭﺟﺏ ﺫﻟ�ﻙ ﻭﻳ�ﺩﻝ ﻋﻠﻳ�ﻪ‪ ،‬ﻭﻻ ﻓ�ﻲ ﺇﺟﻣ�ﺎﻉ ﺍﻷﻣ�ﺔ ﻣ�ﺎ‬
‫ﻳﻭﺟﺏ ﺫﻟﻙ‪ ،‬ﻭﻻ ﺩﻟﺕ ﻋﻠﻳﻪ ﺍﻟﻘﻳﺎﺳﺎﺕ ﺍﻟﺷﺭﻋﻳﺔ‪.‬‬
‫ﷲ ‪ ‬ﻛﺎﻥ ﻳ�ﺄﻣﺭ ﺑﺭﺳ�ﻣﻪ‪،‬‬
‫ﺑﻝ ﺍﻟﺳﻧﺔ ﺩﻟﺕ ﻋﻠﻰ ﺟﻭﺍﺯ ﺭﺳﻣﻪ ﺑﺄﻱ ﻭﺟﻪ ﺳﻬُﻝ‪ ،‬ﻷﻥ َﺭﺳُﻭﻝ ِ‬
‫ﻭﻟﻡ ﻳﺑﻳﻥ ﻟﻬﻡ ﻭﺟﻬًﺎ ﻣﻌﻳ ًﻧﺎ‪ ،‬ﻭﻻ َﻧﻬﻰ ﺃ ً‬
‫ﺣﺩﺍ ﻋﻥ ﻛﺗﺎﺑﺗﻪ‪ ،‬ﻭﻟﺫﻟﻙ ﺍﺧﺗﻠﻔ�ﺕ ﺧﻁ�ﻭﻁ ﺍﻟﻣﺻ�ﺎﺣﻑ‪،‬‬
‫ﻓﻣﻧﻬﻡ ﻣﻥ ﻛﺎﻥ ﻳﻛﺗﺏ ﺍﻟﻛﻠﻣﺔ ﻋﻠﻰ ﻣﺧﺭﺝ ﺍﻟﻠﻔﻅ‪ ،‬ﻭﻣﻧﻬﻡ ﻣﻥ ﻛ�ﺎﻥ ﻳﺯﻳ�ﺩ ﻭﻳ�ﻧﻘﺹ ﻟﻌﻠﻣ�ﻪ ﺑ�ﺄﻥ‬

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‫ﺫﻟ��ﻙ ﺍﺻ��ﻁﻼ ٌﺡ‪ ،‬ﻭﺃﻥ ﺍﻟﻧ��ﺎﺱ ﻻ ﻳﺧﻔ��ﻰ ﻋﻠ��ﻳﻬﻡ ﺍﻟﺣ��ﺎﻝ‪ ،‬ﻭﻷﺟ��ﻝ ﻫ��ﺫﺍ ﺑﻌﻳﻧ��ﻪ ﺟ��ﺎﺯ ﺃﻥ ﻳﻛﺗ��ﺏ‬
‫ﺑ��ﺎﻟﺣﺭﻭﻑ ﺍﻟﻛﻭﻓﻳ��ﺔ ﻭﺍﻟﺧ��ﻁ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻥ ﻳﺟﻌ��ﻝ ﺍﻟ��ﻼﻡ ﻋﻠ��ﻰ ﺻ��ﻭﺭﺓ ﺍﻟﻛ��ﺎﻑ‪ ،‬ﻭﺃﻥ ﺗﻌ��ﻭﺝ‬
‫ﺍﻷﻟﻔﺎﺕ‪ ،‬ﻭﺃﻥ ﻳﻛﺗﺏ ﻋﻠﻰ ﻏﻳﺭ ﻫ�ﺫﻩ ﺍﻟﻭﺟ�ﻭﻩ‪ ،‬ﻭﺟ�ﺎﺯ ﺃﻥ ﻳﻛﺗ�ﺏ ﺍﻟﻣﺻ�ﺣﻑ ﺑ�ﺎﻟﺧﻁ ﻭﺍﻟﻬﺟ�ﺎء‬
‫)‪(28‬‬
‫ﺍﻟﻘﺩﻳﻣﻳﻥ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﻛﺗﺏ ﺑﺎﻟﺧﻁﻭﻁ ﻭﺍﻟﻬﺟﺎء ﺍﻟﻣﺣﺩﺛﺔ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﻛﺗﺏ ﺑﻳﻥ ﺫﻟﻙ‪ .‬ﺍﻫـ‪.‬‬
‫ﺑﻝ ﺫﻫﺏ ﻋﺯ ﺍﻟﺩﻳﻥ ﺑﻥ ﻋﺑﺩ ﺍﻟﺳﻼﻡ)‪ (29‬ﺇﻟ�ﻰ ﺗﺣ�ﺭﻳﻡ ﺍﻟﻛﺗﺎﺑ�ﺔ ﻋﻠ�ﻰ ﺍﻟﺭﺳ�ﻡ ﺍﻟﻌﺛﻣ�ﺎﻧﻲ ﺍﻷﻭﻝ‪،‬‬
‫ﻭﻭﺟﻭﺏ ﻛﺗﺎﺑﺔ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻻﺻﻁﻼﺣﺎﺕ ﺍﻟﻣﻌﺭﻭﻓﺔ ﻋﻧﺩ ﻋﺎﻣﺔ ﺍﻟﻧﺎﺱ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺯﺭﻛﺷﻲ ﺑﻌﺩ ﺫﻛﺭ ﻗﻭﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻓﻲ ﺗﺣﺭﻳﻡ ﻣﺧﺎﻟﻔﺔ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ‪ :‬ﻭﻛ�ﺎﻥ ﻫ�ﺫﺍ‬
‫ﻓﻲ ﺍﻟﺻﺩﺭ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟﻌﻠﻡ ﻏﺽﱞ ﺣﻲﱞ ‪ ،‬ﻭﺃﻣ�ﺎ ﺍﻵﻥ‪ ،‬ﻓﻘ�ﺩ ﻳﺧﺷ�ﻰ ﺍﻹﻟﺑ�ﺎﺱ‪ ،‬ﻭﻟﻬ�ﺫﺍ ﻗ�ﺎﻝ ﺍﻟﺷ�ﻳﺦ‬
‫ﻋﺯ ﺍﻟﺩﻳﻥ ﺑﻥ ﻋﺑﺩ ﺍﻟﺳﻼﻡ‪ :‬ﻻ ﺗﺟﻭﺯ ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺣﻑ ﺍﻵﻥ ﻋﻠﻰ ﺍﻟﺭﺳﻭﻡ ﺍﻷﻭﻟﻰ ﺑﺎﺻﻁﻼﺡ‬
‫)‪(30‬‬
‫ﺍﻷﺋﻣﺔ؛ ﻟﺋﻼ ﻳﻭﻗﻊ ﻓﻲ ﺗﻐﻳﻳﺭ ﺍﻟﺟﻬﺎﻝ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺑﻧﺎ ﺍﻟﺩﻣﻳﺎﻁﻲ‪ :‬ﻭﻫﺫﺍ ﻛﻣﺎ ﻗﺎﻝ ﺑﻌﺿ�ﻬﻡ‪ :‬ﻻ ﻳﻧﺑﻐ�ﻲ ﺇﺟ�ﺭﺍﺅﻩ ﻋﻠ�ﻰ ﺇﻁﻼﻗ�ﻪ؛ ﻟ�ﺋﻼ ﻳ�ﺅﺩﻱ‬
‫ﺇﻟﻰ ﺩﺭﺱ ﺍﻟﻌﻠ�ﻡ‪ ،‬ﻭﻻ ﻳﺗ�ﺭﻙ ﺷ�ﻲء ﻗ�ﺩ ﺃﺣﻛﻣ�ﻪ ﺍﻟﺳ�ﻠﻑ ﻣﺭﺍﻋ�ﺎﺓ ﻟﺟﻬ�ﻝ ﺍﻟﺟ�ﺎﻫﻠﻳﻥ‪ ،‬ﻻ ﺳ�ﻳﻣﺎ‪،‬‬
‫)‪(31‬‬
‫ﻭﻫﻭ ﺃﺣﺩ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺗﻲ ﻋﻠﻳﻬﺎ ﻣﺩﺍﺭ ﺍﻟﻘﺭﺍءﺍﺕ‪.‬‬

‫)‪ (1‬ﺃﻻﻕ ﺍﻟﺩﻭﺍﺓ ﻓﻼﻗﺕ‪ :‬ﻟﺯﻕ ﺍﻟﻣﺩﺍﺩ ﺑﺻﻭﻓﻬﺎ‪ .‬ﻟﺳﺎﻥ ﺍﻟﻌﺭﺏ )ﻟﻳﻕ( )‪.(4115/5‬‬
‫)‪ (2‬ﺫﻛ��ﺭﻩ ﺍﻟﻘﺎﺿ��ﻲ ﻋﻳ��ﺎﺽٌ ﻓ��ﻲ ﺍﻟﺷ��ﻔﺎ ﺑﺗﻌﺭﻳ��ﻑ ﺣﻘ��ﻭﻕ ﺍﻟﻣﺻ��ﻁﻔﻰ )‪ ،(358-357/1‬ﻭﺍﻟﺣ��ﺎﻓﻅ ﻓ��ﻲ ﻓ��ﺗﺢ ﺍﻟﺑ��ﺎﺭﻱ‬
‫)‪.(575/7‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﻟﺩﻳﻠﻣﻲ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﺍﻧﻅﺭ ﻓﺭﺩﻭﺱ ﺍﻷﺧﺑﺎﺭ )‪ (364/1‬ﺡ ‪.1174‬‬
‫)‪ (4‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.34‬‬
‫)‪ (5‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.34‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺍﻟ��ﺩﺍﻧﻲ ﻓ��ﻲ ﺍﻟﻣﻘﻧ��ﻊ ﻓ��ﻲ ﻣﻌﺭﻓ��ﺔ ﻣﺭﺳ��ﻭﻡ ﻣﺻ��ﺎﺣﻑ ﺍﻷﻣﺻ��ﺎﺭ ﺹ ‪ ،18‬ﻭﺭﻭﺍﻩ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺍﺗﻔﺎﻕ ﺍﻟﻧﺎﺱ ﻣﻊ ﻋﺛﻣﺎﻥ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺹ ‪ ،19‬ﻭﻟﻔﻅﻪ‪ :‬ﻭﻟﻡ ﻳﻧﻛﺭ ﺫﻟﻙ ﻣﻧﻬﻡ ﺃ ٌ‬
‫ﺣﺩ‪.‬‬
‫)‪ (7‬ﺍﻟﺷﻔﺎ ﺑﺗﻌﺭﻳﻕ ﺣﻘﻭﻕ ﺍﻟﻣﺻﻁﻔﻰ )‪.(647/2‬‬
‫)‪ (8‬ﺍﻟﺟﺎﻣﻊ ﻟﺷﻌﺏ ﺍﻹﻳﻣﺎﻥ )‪.(600/5‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘﻲ ﻓﻲ ﺍﻟﺟﺎﻣﻊ ﻟﺷ�ﻌﺏ ﺍﻹﻳﻣ�ﺎﻥ )‪ ،(600/5‬ﻭﻓ�ﻲ ﺍﻟﺳ�ﻧﻥ ﺍﻟﻛﺑ�ﺭﻯ )‪ ،(385/2‬ﻭﺍﻟﺣ�ﺎﻛﻡ ﻓ�ﻲ ﺍﻟﻣﺳ�ﺗﺩﺭﻙ‬
‫)‪ ،(224/2‬ﻭﺻﺣﺣﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺫﻫﺑﻲ‪.‬‬
‫)‪ (10‬ﺍﻟﺳﻧﻥ ﺍﻟﻛﺑﺭﻯ ﻟﻠﺑﻳﻬﻘﻲ )‪.(385/2‬‬
‫)‪ (11‬ﺍﻟﺟﺎﻣﻊ ﻟﺷﻌﺏ ﺍﻹﻳﻣﺎﻥ )‪ ،(601/5‬ﻭﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(380/1‬‬

‫‪137‬‬
‫ﺟﻣﺎﺳ�ﻲ ﺍﻟﻠﱠﻣَﻁِ �ﻲ‪ ،‬ﻓﻘﻳ�ﻪ ﻣ�ﺎﻟﻛﻲ‪ ،‬ﻋ�ﺎﺭﻑ ﺑﺎﻟﺣ�ﺩﻳﺙ‪ ،‬ﻭﻟ�ﺩ ﻓ�ﻲ َﺳ ْﻠ ِﺟﻣﺎﺳ�ﺔ ﺳ�ﻧﺔ ‪ 1090‬ﻫ�ـ‪،‬‬
‫ﺃﺣﻣﺩ ﺑﻥ ﺍﻟﻣﺑ�ﺎﺭﻙ ﺍﻟﺳ ْﱠﻠ ِ‬
‫)‪(12‬‬

‫‪1679‬ﻡ ﻭﻧﺷﺄ ﻓﻳﻬ�ﺎ‪ ،‬ﺛ�ﻡ ﺍﻧﺗﻘ�ﻝ ﺇﻟ�ﻰ ﻓ�ﺎﺱ‪ ،‬ﻓﻘ�ﺭﺃ ﻭﺃﻗ�ﺭﺃ‪ ،‬ﺣﺗ�ﻰ ﺻ�ﺭﱠ ﺡ ﻟﻧﻔﺳ�ﻪ ﺑﺎﻻﺟﺗﻬ�ﺎﺩ ﺍﻟﻣﻁﻠ�ﻕ‪ ،‬ﻭﺗ�ﻭﻓﻲ ﺑﻔ�ﺎﺱ ﺳ�ﻧﺔ‬
‫‪ 1156‬ﻫـ‪1743 ،‬ﻡ‪ .‬ﺍﻷﻋﻼﻡ )‪.(202-201/1‬‬
‫)‪ (13‬ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺑﻥ ﻣﺳﻌﻭﺩ ﺍﻟﺩﺑﺎﻍ ﺍﻹﺩﺭﻳﺳﻲ ﺍﻟﺣﺳﻧﻲ‪ ،‬ﻣﺗﺻﻭﻑٌ ﻣﻥ ﺍﻷﺷﺭﺍﻑ ﺍﻟﺣﺳﻧﻳﻳﻥ‪ ،‬ﻭﻟ�ﺩ ﺑﻔ�ﺎﺱ ﺳ�ﻧﺔ ‪1095‬‬
‫ﻫـ‪1684 ،‬ﻡ‪ ،‬ﻛﺎﻥ ﺃﻣ ًّﻳﺎ ﻻ ﻳﻘﺭﺃ ﻭﻻ ﻳﻛﺗﺏ‪ ،‬ﻭﻷﺗﺑﺎﻋﻪ ﻣﺑﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺛﻧﺎء ﻋﻠﻳﻪ‪ ،‬ﻭﻧﻘﻝ ﺍﻟﺧﻭﺍﺭﻕ ﻋﻧﻪ‪ ،‬ﺗ�ﻭﻓﻲ ﺑﻔ�ﺎﺱ ﺳ�ﻧﺔ‬
‫‪ 1132‬ﻫـ‪1720 ،‬ﻡ‪ .‬ﺍﻷﻋﻼﻡ )‪.(28/4‬‬
‫)‪ (14‬ﺃﺣﻣﺩ ﺑﻥ ﺍﻟﻣﺑﺎﺭﻙ ﺍﻟﺳﻠﺟﻣﺎﺳﻲ ﻓﻲ ﻛﺗﺎﺑﻪ‪ :‬ﺍﻹﺑﺭﻳﺯ ﻣﻥ ﻛﻼﻡ ﺳﻳﺩﻱ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺹ ‪.101‬‬
‫)‪ (15‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(376/1‬ﻧﻘﻼً ﻋﻥ ﺍﻟﻛﺗﺎﺏ ﻻﺑﻥ ﺩﺭﺳﺗﻭﻳﻪ ﺹ ‪.7‬‬
‫)‪ (16‬ﺍﻧﻅﺭ ﺍﻟﺗﻘﺭﻳﺭ ﺍﻟﻌﻠﻣﻲ ﻋﻥ ﻣﺻﺣﻑ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ ﻟﻠﺩﻛﺗﻭﺭ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺑﻥ ﻋﺑﺩ ﺍﻟﻔﺗﺎﺡ ﺍﻟﻘﺎﺭﺉ ﺹ ‪.27‬‬
‫)‪ (17‬ﺑﺣﺙ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻟﻠﺩﻛﺗﻭﺭ ﻣﺣﻣ�ﻭﺩ ﺳ�ﻳﺑﻭﻳﻪ ﺍﻟﺑ�ﺩﻭﻱ‪ ،‬ﻣﺟﻠ�ﺔ ﻛﻠﻳ�ﺔ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺑﺎﻟﻣﺩﻳﻧ�ﺔ ﺍﻟﻣﻧ�ﻭﺭﺓ‪،‬‬
‫ﺍﻟﻌﺩﺩ ﺍﻷﻭﻝ ﺹ ‪ ،345‬ﻧﻘﻼً ﻋﻥ ﺧﻣﻳﻠﺔ ﺃﺭﺑﺎﺏ ﺍﻟﻣﻘﺎﺻﺩ ﺷﺭﺡ ﻋﻘﻳﻠﺔ ﺃﺗﺭﺍﺏ ﺍﻟﻘﺻﺎﺋﺩ ﻟﻺﻣﺎﻡ ﺍﻟﺟﻌﺑﺭﻱ‪.‬‬
‫)‪ (18‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(379/1‬‬
‫)‪ (19‬ﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓﺔ ﺭﺳﻡ ﻣﺻﺎﺣﻑ ﺍﻷﻣﺻﺎﺭ ﺹ ‪ ،19‬ﻭﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷ�ﺭ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺍﻷﺭﺑ�ﻊ ﻋﺷ�ﺭ ﺹ‬
‫‪.9‬‬
‫ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(379/1‬‬ ‫)‪(20‬‬

‫)‪ (21‬ﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓﺔ ﺭﺳﻡ ﻣﺻﺎﺣﻑ ﺍﻷﻣﺻﺎﺭ ﺹ ‪.19‬‬

‫)‪ (22‬ﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓﺔ ﺭﺳﻡ ﻣﺻﺎﺣﻑ ﺍﻷﻣﺻﺎﺭ ﺹ ‪ ،36‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(379/1‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓ�ﺎﻥ‬
‫)‪.(379/1‬‬
‫)‪ (23‬ﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓﺔ ﺭﺳﻡ ﻣﺻﺎﺣﻑ ﺍﻷﻣﺻﺎﺭ ﺹ ‪ ،36‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(379/1‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓ�ﺎﻥ‬
‫)‪ ،(379/1‬ﻭﻗ��ﺩ ﺍﺧﺗﻠﻔ��ﺕ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻓ��ﻲ ﻫ��ﺫﻩ ﺍﻟﻛﻠﻣ��ﺔ‪ ،‬ﻓﻔ��ﻲ ﺑﻌﺿ��ﻬﺎ ﺑ��ﺄﻟﻑ ﺑﻌ��ﺩ ﺍﻟﻬﻣ��ﺯﺓ‪ ،‬ﻭﻓ��ﻲ ﺑﻌﺿ��ﻬﺎ ﺑﻐﻳ��ﺭ ﺃﻟ��ﻑ‪،‬‬
‫ﻭﺍﻟﻌﻣﻝ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﺍﻷﻟﻑ‪ .‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.245‬‬
‫)‪ (24‬ﺣﺎﺷﻳﺔ ﺍﻟﺟﻣﻝ ﻋﻠﻰ ﺷﺭﺡ ﺍﻟﻣﻧﻬﺞ‪ ،‬ﻟﻠﺷﻳﺦ ﺳﻠﻳﻣﺎﻥ ﺍﻟﺟﻣﻝ )‪.(44/3‬‬
‫)‪ (25‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(379/1‬ﻭ ﺍﻹﺗﻘﺎﻥ )‪.(146/4‬‬
‫)‪ (26‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،129‬ﻭﻣﺟﻣﻭﻉ ﻓﺗﺎﻭﻯ ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ )‪.(421-420/13‬‬
‫)‪ (27‬ﻣﻘﺩﻣﺔ ﺍﺑﻥ ﺧﻠﺩﻭﻥ )ﻣﻘﺩﻣﺔ ﺗﺎﺭﻳﺦ ﺑﻥ ﺧﻠﺩﻭﻥ( ﺹ ‪.419‬‬
‫)‪ (28‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،129‬ﻭﺍﻧﻅﺭ‪ :‬ﺍﻹﺑﺭﻳﺯ ﺹ ‪ ،101-99‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(381-380/1‬‬
‫)‪ (29‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻭﺣﻳﺩ ﻋﺻﺭﻩ‪ ،‬ﺳﻠﻁﺎﻥ ﺍﻟﻌﻠﻣﺎء‪ ،‬ﺃﺑﻭ ﻣﺣﻣﺩ ﻋﺯ ﺍﻟﺩﻳﻥ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺑﻥ ﻋﺑﺩ ﺍﻟﺳﻼﻡ‪ ،‬ﺑ�ﺭﻉ ﻓ�ﻲ‬
‫ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻭﻝ ﻭﺍﻟﻌﺭﺑﻳﺔ ﻭﺍﻟﺗﻔﺳﻳﺭ ﻭﺍﻟﺣﺩﻳﺙ‪ ،‬ﺭﺣـﻝ ﺇﻟﻳﻪ ﺍﻟﻁﻠﺑﺔ ﻣﻥ ﺳـﺎﺋﺭ ﺍﻟﺑﻠﺩﺍﻥ‪ ،‬ﻫﺫﺍ ﻣﻊ ﺍﻟﺯﻫ�ﺩ ﻭﺍﻟ�ﻭﺭﻉ ﻭﺍﻷﻣ�ﺭ‬
‫ﺑﺎﻟﻣﻌﺭﻭﻑ ﻭﺍﻟﻧﻬﻲ ﻋﻥ ﺍﻟﻣﻧﻛﺭ‪ .‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪ .?660‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(301/3‬‬
‫)‪ (30‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(379/1‬ﻭﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻷﺭﺑﻊ ﻋﺷﺭ ﺹ ‪.9‬‬
‫)‪ (31‬ﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻷﺭﺑﻊ ﻋﺷﺭ ﺹ ‪.10-9‬‬

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 ‫ﺗﺎﺑﻊ اﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‪ :‬ﺣﻜﻢ اﺗﺒﺎع اﻟﺮﺳﻢ اﻟﻌﺜﻤﺎﻧﻲ‬

‫اﻟﺮأي اﻟﺮاﺟﺢ‬
‫ﻭﺍﻟﺭﺃﻱ ﺍﻟﺫﻱ ﺗﻁﻣﺋﻥ ﺇﻟﻳﻪ ﺍﻟﻧﻔﺱ ﻫﻭ ﺭﺃﻱ ﺍﻟﺟﻣﻬﻭﺭ ﺍﻟﺫﻳﻥ ﺫﻫﺑﻭﺍ ﺇﻟ�ﻰ ﺃﻥ ﺧ�ﻁ ﺍﻟﻣﺻ�ﺎﺣﻑ‬
‫ﺗﻭﻗﻳﻑ‪ ،‬ﻭﻻ ﺗﺟﻭﺯ ﻣﺧﺎﻟﻔﺗﻪ‪.‬‬
‫ﻭﻳﺗ��ﺭﺟﺢ ﻫ��ﺫﺍ ﺍﻟ��ﺭﺃﻱ ﺑﺈﺟﻣ��ﺎﻉ ﺍﻟﺻ��ﺣﺎﺑﺔ ﻭﻣ��ﻥ ﺑﻌ��ﺩﻫﻡ ﻋﻠ��ﻰ ﻛﺗﺎﺑ��ﺔ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻋﻠ��ﻰ ﻫ��ﺫﻩ‬
‫ﺍﻟﻬﻳﺋ��ﺔ ﺍﻟﻣﻌﻠﻭﻣ��ﺔ‪ ،‬ﻭﻋﻠ��ﻰ ﺭﻓ��ﺽ ﻣ��ﺎ ﺳ��ﻭﺍﻫﺎ‪ ،‬ﻓ��ﻼ ﻳُﻌﺗ َﺑ��ﺭ ﺑﻌ��ﺩ ﺇﺟﻣ��ﺎﻉ ﺃﻫ��ﻝ ﺍﻟﻘ��ﺭﻭﻥ ﺍﻷﻭﻟ��ﻰ‬
‫ﺧﻼﻑ ﻣﻥ ﺧﺎﻟﻑ ﺑﻌﺩ ﺫﻟﻙ‪ ،‬ﻭﻻ ﻳﺟﻭﺯ ﺧﺭﻕ ﺇﺟﻣﺎﻋﻬﻡ؛ ﻷﻥ ﺍﻹﺟﻣﺎﻉ ﻻ ُﻳ ْﻧ َﺳ ُﺦ‪.‬‬
‫ﻭﻳﺅﻳﺩ ﺫﻟﻙ ﺃﻥ ﺍﻟﺭﺳﻡ ﺍﻹﻣﻼﺋﻲ ﺍﺻﻁﻼﺡ‪ ،‬ﻭﺍﻻﺻﻁﻼﺡ ﻗﺩ ﻳﺗﻐﻳﺭ ﻣﻊ ﺗﻐﻳ�ﺭ ﺍﻟﺯﻣ�ﺎﻥ‪ ،‬ﻛﻣ�ﺎ‬
‫ﺃﻥ ﻗﻭﺍﻋﺩ ﺍﻹﻣﻼء ﺗﺧﺗﻠﻑ ﻓﻳﻬ�ﺎ ﻭﺟﻬ�ﺎﺕ ﺍﻟﻧﻅ�ﺭ‪ ،‬ﻓﻳ�ﺅﺩﻱ ﺫﻟ�ﻙ ﺇﻟ�ﻰ ﺍﻟﺗﺣﺭﻳ�ﻑ ﻭﺍﻟﺗﺑ�ﺩﻳﻝ ﻓ�ﻲ‬
‫ﻛﻼﻡ ﷲ ‪.‬‬
‫ﺯﻣﺎﻥ ﺍﺻﻁﻠﺣﻭﺍ ﻓﻲ ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ ﻋﻠﻰ ﺍﺻﻁﻼﺡ ﻳﻧﺎﺳﺏ ﻣﺎ ﻳﺄﻟﻔﻭﻧ�ﻪ‬
‫ٍ‬ ‫ﻓﻠﻭ ﺃﻥ ﺃﻫﻝ ﻛﻝ‬
‫ﻣﻥ ﻗﻭﺍﻋﺩ ﺍﻹﻣﻼء‪ ،‬ﺛﻡ ﺃﺗﻰ ﺟﻳ ٌﻝ ﺑﻌﺩﻫﻡ ﻓﺎﺻ�ﻁﻠﺢ ﻋﻠ�ﻰ ﺍﺻ�ﻁﻼﺡ ﺁﺧ�ﺭ ﻳﻧﺎﺳ�ﺏ ﻣ�ﺎ ﺍﺳ�ﺗﺟ ﱠﺩ‬
‫ﻣ��ﻥ ﺍﻟﻘﻭﺍﻋ��ﺩ‪ ،‬ﻭﺍﻧﻘﻁﻌ��ﺕ ﺻ��ﻠﺔ ﺍﻷﺟﻳ��ﺎﻝ ﺍﻟﻣﺗﺗﺎﺑﻌ��ﺔ ﺑﺎﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﺗ��ﻲ ﻛﺗﺑﻬ��ﺎ ﺍﻟﺻ��ﺣﺎﺑﺔ‪ ،‬ﻟ��ﻭ‬
‫ﺣﺩﺙ ﺫﻟﻙ ﻟﻭﺻ�ﻠﻧﺎ ﺧ�ﻼﻝ ﻋﻘ�ﻭﺩ ﻗﻠﻳﻠ�ﺔ ﺇﻟ�ﻰ ﻧ�ﺹﱟ ﻣﺷ�ﻭﱠ ٍﻩ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﺣﻳﻧﺋ�ﺫ ﻟ�ﻥ ﻳﺳ�ﺗﻁﻳﻊ‬
‫ﺍﻟﻧﺎﺱ َﺗﻣﻳﻳﺯ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺻﺣﻳﺣﺔ ﻣﻥ ﻏﻳﺭﻫﺎ‪ ،‬ﻭﻳﺅﺩﻱ ﺫﻟﻙ ﺇﻟﻰ ﺗﺣﺭﻳﻑ ﻛﺗﺎﺏ ﷲ‪ ،‬ﻭﻳﺣﺻ�ﻝ‬
‫ﻙ ﻓﻲ ﺟﻣﻳﻌﻪ‪.‬‬
‫ﺍﻟﺷ ﱡ‬
‫)‪(1‬‬
‫ﻓﻬﺫﺍ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻫﻭ ﺃﻗﻭﻯ ﺿﻣﺎﻥ ﻟﺻﻳﺎﻧﺔ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟﺗﻐﻳﻳﺭ ﻭﺍﻟﺗﺑﺩﻳﻝ‪.‬‬
‫ﻭ ِﻣ ﱠﻣ��ﺎ ﻳﺅﻳ��ﺩ ﻛ��ﻭﻥ ﺧ��ﻁ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺗﻭﻗﻳ��ﻑ‪ :‬ﺃﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ‪ ‬ﻛﺗﺑ��ﻭﺍ ﺍﻟﻛﻠﻣ��ﺔ ﺍﻟﻭﺍﺣ��ﺩﺓ ﻓ��ﻲ‬
‫ﺑﻌﺎﻗ�ﻝ ‪-‬ﻓﺿ�ﻼً ﻋ�ﻥ‬
‫ٍ‬ ‫ﺑﻌﺽ ﺍﻟﻣﻭﺍﺿﻊ ِﺑﻬﻳﺋﺔ‪ ،‬ﻭﻓﻲ ﻣﻭﺍﺿﻊ ﺃﺧ�ﺭﻯ ﺑﻬﻳﺋ�ﺔ ﺃﺧ�ﺭﻯ‪ ،‬ﻭﻻ ﻳﻅ�ﻥ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﺍﻟﻌﻠﻣﺎء ﺍﻟﻧﺑﻼء‪ -‬ﺃﻥ ﻳﺳ�ﻣﻊ ﺍﻟﻛﻠﻣ�ﺔ ﺍﻟﻭﺍﺣ�ﺩﺓ ﻓﻳﻛﺗﺑﻬ�ﺎ ﻣ�ﺭﺓ ﺑﻬﻳﺋ�ﺔ ﻭﻣ�ﺭﺓ ﺑ�ﺄﺧﺭﻯ ﺇﻻ‬
‫ﺃﻥ ﻳﻛﻭﻥ ﻟﺫﻟﻙ ﻋﻠﺔ‪ ،‬ﻭﻻ ﻋﻠ َﺔ ﻫﻧﺎ ﺇﻻ ﺍﻟﺗﻭﻗﻳﻑ‪.‬‬
‫ﻓﻘﺩ ﺭﺳﻡ ﺍﻟﺻﺣﺎﺑﺔ )ﺳﻌﻭﺍ( ﻓﻲ ﺳﻭﺭﺓ ﺍﻟﺣﺞ ﺑﺯﻳﺎﺩﺓ ﺍﻷﻟ�ﻑ‪ ،‬ﻭﻟ�ﻡ ﻳﺯﻳ�ﺩﻭﺍ ﺍﻷﻟ�ﻑ ﻣ�ﻥ ﻧﻔ�ﺱ‬
‫ﺍﻟﻠﻔﻅ ﻓﻲ ﺳﻭﺭﺓ ﺳﺑﺄ‪ ،‬ﻓﺭﺳﻣﻭﻫﺎ ﻫﻛﺫﺍ‪) :‬ﺳﻌﻭ(‪.‬‬
‫ﻭﻛﺫﻟﻙ ﻓﻌﻠﻭﺍ ﻓﻲ )ﻋ َﺗ ْﻭﺍ( ﺣﻳﺙ ﻛﺎﻥ ﻓﻘﺩ ﺭﺳﻣﻭﻩ ﺑﺯﻳﺎﺩﺓ ﺍﻷﻟﻑ‪ ،‬ﻣ�ﺎ ﻋ�ﺩﺍ ﻣﻭﺿ�ﻊ ﺍﻟﻔﺭﻗ�ﺎﻥ‪،‬‬
‫ﻓﺭﺳﻣﻭﻩ )ﻋﺗﻭ( ﻫﻛﺫﺍ ﺩﻭﻥ ﺃﻟﻑ‪.‬‬

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‫ﻭﺯﺍﺩﻭﺍ ﺍﻷﻟﻑ ﺑﻌﺩ ﺍﻟﻭﺍﻭ ﻓﻲ ﻗﻭﻟﻪ ‪) :‬ﻳﻌﻔﻭﺍ ﺍﻟﺫﻱ( ﻓﻲ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪ ،‬ﻭﻟ�ﻡ ﻳﺯﻳ�ﺩﻭﻫﺎ ﻓ�ﻲ‬
‫ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻳﻌﻔﻭ ﻋﻧﻬﻡ( ﻓﻲ ﺳﻭﺭﺓ ﺍﻟﻧﺳﺎء‪.‬‬
‫ﺑﻌ�ﺽ‪ ،‬ﻛﺣ�ﺫﻑ ﺍﻷﻟ�ﻑ ﻣ�ﻥ )ﻗ�ﺭء‬
‫ٍ‬ ‫ﻣﺗﺷ�ﺎﺑﻬﺔ ﺩﻭﻥ‬
‫ِ‬ ‫ﻭﻛﺫﻟﻙ ﺣﺫﻓﻭﺍ ﺑﻌﺽ ﺃﺣﺭﻑ ﻣﻥ ﻛﻠﻣﺎﺕ‬
‫ﻧﺎ( ﺑﻳﻭﺳﻑ ﻭﺍﻟﺯﺧﺭﻑ‪ ،‬ﻭﺇﺛﺑﺎﺗِﻬﺎ ﻓﻲ ﺳﺎﺋﺭ ﺍﻟﻣﻭﺍﺿﻊ‪.‬‬
‫ﻭﺣﺫﻓﻭﺍ ﺍﻷﻟﻑ ﻣﻥ )ﺳﻣﻭﺕ( ﻭ)ﺍﻟﺳﻣﻭﺕ( ﺣﻳﺙ ﻭﻗﻊ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺃﺛﺑﺗﻭﺍ ﺍﻷﻟﻑ ﺍﻟﺗﻲ ﺑﻌ�ﺩ‬
‫ﻭﺍﻭ )ﺳﻣﻭﺍﺕ( ﻓﻲ ﻓﺻﻠﺕ ﻓﻘﻁ‪.‬‬
‫ﻭﺃﺛﺑﺗﻭﺍ ﺍﻷﻟﻑ ﻣﻥ )ﺍﻟﻣﻳﻌﺎﺩ( ﻣﻁﻠ ًﻘﺎ‪ ،‬ﻭﺣﺫﻓﻭﻫﺎ ﻣﻥ ﺍﻟﻣﻭﺿﻊ ﺍﻟﺫﻱ ﻓﻲ ﺍﻷﻧﻔﺎﻝ‪.‬‬
‫ﻭﺃﺛﺑﺗﻭﺍ ﺍﻷﻟﻑ ﻓﻲ )ﺳﺭﺍﺟً ﺎ( ﺣﻳﺛﻣﺎ ﻭﻗﻊ‪ ،‬ﻭﺣﺫﻓﻭﻩ ﻣﻥ ﻣﻭﺿﻊ ﺍﻟﻔﺭﻗﺎﻥ‪.‬‬
‫ﻭﺯﺍﺩﻭﺍ ﺍﻷﻟ��ﻑ ﺑﻌ��ﺩ ﻭﺍﻭ ﺍﻟﺟﻣﺎﻋ��ﺔ ﻓ��ﻲ ﺍﻷﻓﻌ��ﺎﻝ ﺣﻳ��ﺙ ﻭﻗ��ﻊ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺁﻥ ﻛﻘﻭﻟ��ﻪ‪) :‬ﺁﻣﻧ��ﻭﺍ(‪،‬‬
‫ﻭﺍﺳﺗﺛﻧﻭﺍ ﻣﻥ ﺫﻟﻙ‪) :‬ﺑﺎءﻭ(‪) ،‬ﺟﺎءﻭ(‪) ،‬ﺗﺑﻭءﻭ(‪) ،‬ﻓﺎءﻭ(‪.‬‬
‫ﻭﺯﺍﺩﻭﺍ ﺍﻷﻟ���ﻑ ﻓ���ﻲ )ﻣﺎﺋ���ﺔ( ﺩﻭﻥ )ﻓﺋ���ﺔ(‪ ،‬ﻭﺯﺍﺩﻭﺍ ﺍﻟ���ﻭﺍﻭ ﻓ���ﻲ )ﺳ���ﺄﻭﺭﻳﻛﻡ( ﻓ���ﻲ ﺳ���ﻭﺭﺗﻲ‬
‫ﺍﻷﻋ��ﺭﺍﻑ ﻭﺍﻷﻧﺑﻳ��ﺎء‪ ،‬ﻭﺯﺍﺩﻭﺍ ﺍﻟﻳ��ﺎء ﻓ��ﻲ )ﺑﺄﻳﻳ � ٍﺩ(‪ ،‬ﻭ)ﺑ��ﺄﻳﻳﻛﻡ(‪ ،‬ﻭﻻ ﻓ��ﺭﻕ ﺑ��ﻳﻥ ﻫ��ﺫﻩ ﺍﻟﻛﻠﻣ��ﺎﺕ‬
‫ﻭﻏﻳﺭﻫﺎ ِﻣﻣﱠﺎ ﻟﻡ ﻳﺯﻳﺩﻭﺍ ﻓﻳﻪ ﺍﻷﻟﻑ ﺃﻭ ﺍﻟﻭﺍﻭ ﺃﻭ ﺍﻟﻳﺎء‪.‬‬
‫ﻓﺎﺩﻋ��ﺎء ﺃﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ﺍﺻ��ﻁﻠﺣﻭﺍ ﻋﻠ��ﻰ ﻫ��ﺫﺍ ﺍﻟﺭﺳ��ﻡ ﺍ ﱢﺗﻬ��ﺎ ٌﻡ َﻟﻬ��ﻡ ِﺑﻣﺧﺎﻟﻔ��ﺔ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ،‬ﻭﻭﺻ� ٌﻡ‬
‫ﺑﺎﻟﺟﻬﻝ ﻭﺍﻟﺗﻔﺭﻳﻕ ﺑﻳﻥ ﺍﻟﻣﺗﻣﺎﺛﻼﺕ‪ ،‬ﻭﻫﺫﺍ ِﻣﻣﱠﺎ ﻻ ﻳﻅ�ﻥ ﺑﺂﺣ�ﺎﺩ ﺍﻟﻌﻘ�ﻼء ‪-‬ﻓﺿ�ﻼً ﻋ�ﻥ ﺻ�ﺣﺎﺑﺔ‬
‫ﺧﺎﺗﻡ ﺍﻷﻧﺑﻳﺎء ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺩﺑﺎﻍ‪ :‬ﻭﺃﻣﺎ ﻗﻭﻝ ﻣﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ﺍﺻ�ﻁﻠﺣﻭﺍ ﻋﻠ�ﻰ ﺃﻣ�ﺭ ﺍﻟﺭﺳ�ﻡ ﺍﻟﻣ�ﺫﻛﻭﺭ‪ ،‬ﻓ�ﻼ‬
‫ﻳﺧﻔﻰ ﻣﺎ ﻓﻳﻪ ﻣﻥ ﺍﻟﺑﻁﻼﻥ؛ ﻷﻥ ﺍﻟﻘﺭﺁﻥ ُﻛﺗِﺏ ﻓﻲ ﺯﻣﺎﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﺑ�ﻳﻥ ﻳﺩﻳ�ﻪ‪ ،‬ﻭﺣﻳﻧﺋ�ﺫ ﻓ�ﻼ‬
‫ﻳﺧﻠﻭ ﻣﺎ ﺍﺻﻁﻠﺢ ﻋﻠﻳﻪ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻛﻭﻥ ﻫﻭ ﻋﻳﻥ ﺍﻟﻬﻳﺋﺔ ﺍﻟﺗﻲ ُﻛ ِﺗ َﺑﺕ ﺑﻳﻥ ﻳ�ﺩﻱ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ‬
‫‪ ‬ﺃﻭ ﻏﻳﺭﻫ��ﺎ‪ ،‬ﻓ��ﺈﻥ ﻛﺎﻧ��ﺕ ﻋﻳﻧﻬ��ﺎ ﺑﻁ��ﻝ ﺍﻻﺻ��ﻁﻼﺡ؛ ﻷﻥ ﺃﺳ��ﺑﻘﻳﺔ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﺗﻧ��ﺎﻓﻲ ﺫﻟ��ﻙ‪،‬‬
‫ﻭﺗﻭﺟﺏ ﺍﻻﺗﺑﺎﻉ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻏﻳﺭ ﺫﻟﻙ‪ ،‬ﻓﻛﻳﻑ ﻳﻛﻭﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻛﺗﺏ ﻋﻠﻰ ﻫﻳﺋﺔ‪ ،‬ﻛﻬﻳﺋﺔ ﺍﻟﺭﺳ�ﻡ ﺍﻟﻘﻳﺎﺳ�ﻲ ﻣ�ﺛﻼً‪،‬‬
‫ﻭﺍﻟﺻﺣﺎﺑﺔ ﺧﺎﻟﻔﻭﺍ ﻭﻛﺗﺑﻭﺍ ﻋﻠﻰ ﻫﻳﺋﺔ ﺃﺧﺭﻯ؟‬
‫ﻓﻼ ﻳﺻ ﱡﺢ ﺫﻟﻙ ﻟﻭﺟﻬﻳﻥ‪:‬‬
‫ﺃﺣﺩﻫﻣﺎ‪ :‬ﻧﺳﺑﺔ ﺍﻟﺻﺣﺎﺑﺔ ﺇﻟﻰ ﺍﻟﻣﺧﺎﻟﻔﺔ‪ ،‬ﻭﺫﻟﻙ ﻣُﺣﺎ ٌﻝ‪.‬‬

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‫ﺛﺎﻧﻳﻬﻣﺎ‪ :‬ﺃﻥ ﺳﺎﺋﺭ ﺍﻷﻣﺔ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﻭﻏﻳﺭﻫﻡ ﺃﺟﻣﻌ�ﻭﺍ ﻋﻠ�ﻰ ﺃﻧ�ﻪ ﻻ ﻳﺟ�ﻭﺯ ﺯﻳ�ﺎﺩﺓ ﺣ�ﺭﻑ‬
‫ﻑ ﻣﻧ�ﻪ‪ ،‬ﻭﻣ�ﺎ ﺑ�ﻳﻥ ﺍﻟ�ﺩﻓﺗﻳﻥ ﻛ�ﻼﻡ ﷲ ‪ ،‬ﻓ�ﺈﺫﺍ ﻛ�ﺎﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪‬‬
‫ﻓﻲ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﻻ ﻧﻘﺻ�ﺎﻥ ﺣ�ﺭ ٍ‬
‫ﺃﺛﺑ����ﺕ ﺃﻟ����ﻑ )ﺍﻟ����ﺭﺣﻣﻥ( ﻭ)ﺍﻟﻌ����ﺎﻟﻣﻳﻥ( ﻣ����ﺛﻼً‪ ،‬ﻭﻟ����ﻡ ﻳ����ﺯﺩ ﺍﻷﻟ����ﻑ ﻓ����ﻲ )ﻣﺎﺋ����ﺔ(‪ ،‬ﻭﻻ ﻓ����ﻲ‬
‫)ﻷﺍﻭﺿﻌﻭﺍ(‪ ،‬ﻭﻻ ﺍﻟﻳ�ﺎء ﻓ�ﻲ )ﺑﺄﻳﻳ� ٍﺩ( ﻭﻧﺣ�ﻭ ﺫﻟ�ﻙ‪ ،‬ﻭﺍﻟﺻ�ﺣﺎﺑﺔ ﻋﺎﻛﺳ�ﻭﻩ ﻓ�ﻲ ﺫﻟ�ﻙ ﻭﺧ�ﺎﻟﻔﻭﻩ‪،‬‬
‫ﻟ��ﺯﻡ ﺃﻧﻬ��ﻡ ‪-‬ﻭﺣﺎﺷ��ﺎﻫﻡ ﻣ��ﻥ ﺫﻟ��ﻙ‪ -‬ﺗﺻ��ﺭﻓﻭﺍ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺁﻥ ﺑﺎﻟﺯﻳ��ﺎﺩﺓ ﻭﺍﻟﻧﻘﺻ��ﺎﻥ‪ ،‬ﻭﻭﻗﻌ��ﻭﺍ ﻓﻳﻣ��ﺎ‬
‫ﻙ ﺇﻟ�ﻰ ﺟﻣﻳ�ﻊ ﻣ�ﺎ ﺑ�ﻳﻥ‬ ‫ﺃﺟﻣﻌﻭﺍ ﻫﻡ ﻭﻏﻳﺭﻫﻡ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺣ� ﱡﻝ ﻷﺣ� ٍﺩ ﻓﻌﻠ�ﻪُ‪ ،‬ﻭﻟ�ﺯﻡ ﺗﻁ�ﺭﱡ ﻕ ﺍﻟﺷ� ﱢ‬
‫ﺍﻟﺩﻓﺗﻳﻥ؛ ﻷﻧﺎ ﻣﻬﻣﺎ ﺟﻭﺯﻧﺎ ﺃﻥ ﺗﻛﻭﻥ ﻓﻳﻪ ﺣﺭﻭﻑ ﻧﺎﻗﺻ�ﺔ ﺃﻭ ﺯﺍﺋ�ﺩﺓ ﻋﻠ�ﻰ ﻣ�ﺎ ﻓ�ﻲ ﻋﻠ�ﻡ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ‬
‫‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﻋﻧﺩﻩ‪ ،‬ﻭﺃﻧﻬﺎ ﻟﻳﺳﺕ ﺑﻭﺣﻲٍ‪ ،‬ﻭﻻ ﻣﻥ ﻋﻧﺩ ﷲ‪ ،‬ﻭﻻ ﻧﻌﻠﻣﻬﺎ ﺑﻌﻳﻧﻬ�ﺎ ‪-‬ﺷ�ﻛﻛﻧﺎ ﻓ�ﻲ‬
‫ﺍﻟﺟﻣﻳﻊ‪.‬‬
‫ﻭﻟﺋﻥ ﺟﻭﺯﻧﺎ ﻟﺻﺣﺎﺑﻲٍ ﺃﻥ ﻳﺯﻳﺩ ﻓﻲ ﻛﺗﺎﺑﺗﻪ ﺣﺭ ًﻓﺎ ﻟ�ﻳﺱ ﺑ�ﻭﺣﻲٍ‪ ،‬ﻟﺯﻣﻧ�ﺎ ﺃﻥ ﻧﺟ�ﻭﺯ ﻟﺻ�ﺣﺎﺑﻲ‬
‫ﺁﺧ���ﺭ ﻧﻘﺻ���ﺎﻥ ﺣ���ﺭﻑ ﻣ���ﻥ ﺍﻟ���ﻭﺣﻲ؛ ﺇﺫ ﻻ ﻓ���ﺭﻕ ﺑﻳﻧﻬﻣ���ﺎ‪ ،‬ﻭﺣﻳﻧﺋ��� ٍﺫ ﺗﻧﺣ���ﻝ ﻋ���ﺭﻭﺓ ﺍﻹﺳ���ﻼﻡ‬
‫)‪(2‬‬
‫ﺑﺎﻟﻛﻠﻳﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺩﻋﻭﻯ ﺍﺑﻥ ﺧﻠﺩﻭﻥ ‪-‬ﺭﺣﻣﻪ ﷲ‪ -‬ﺃﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻟﻡ ﻳﻛﻭﻧ�ﻭﺍ ﻳﺣﻛﻣ�ﻭﻥ ﺍﻟﺧ�ﻁ‪ ،‬ﻓﻣﺑﻧ�ﻲﱞ‬
‫ﻋﻠﻰ ﺁﺛﺎﺭ ﻏﻳﺭ ﺛﺎﺑﺗﺔ ﺃﻥ ﺃﻫﻝ ﻣﻛﺔ ﺇ ﱠﻧﻣﺎ ﺗﻌﻠﻣﻭﺍ ﺍﻟﺧﻁ ﻣﻥ ﺃﻫ�ﻝ ﺍﻟﺣﻳ�ﺭﺓ‪ ،‬ﻭﺃﻥ ﺫﻟ�ﻙ ﻛ�ﺎﻥ ﻗﺑﻳ�ﻝ‬
‫ﺑﻌﺛﺔ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﻻ ﻳﺛﺑﺕ ﺫﻟﻙ ﻣﻥ ﺣﻳﺙ ﺍﻟﺳﻧﺩ‪.‬‬
‫)‪(3‬‬

‫ﻭﻗﺩ ﺫﻫﺏ ﺑﻌﺽ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﺇﻟﻰ ﺃﻥ ﺍﻟﺧﻁ ﺗﻭﻗﻳﻔﻲﱞ ‪ (4)،‬ﻭﻋﻠﻳﻪ ﻓﻠﻡ ﻳﻛﻥ ﺍﻟﻌ�ﺭﺏ ﺣ�ﺩﻳﺛﻲ ﻋﻬ� ٍﺩ‬
‫ﻭﺑﻬﺫﺍ ﻳﺗﺑﻳﻥ ﻋﺩﻡ ﺛﺑﻭﺕ ﻣﺎ ﺍﺩﻋﺎﻩ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻥ ﺧﻠﺩﻭﻥ‪.‬‬ ‫ﺑﺎﻟﺧﻁ ﺯﻣﻥ ﺑﻌﺛﺔ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ِ ،‬‬
‫ﺍﻟﺧﻁ ﺗﻭﻗﻳﻑٌ ‪ ،‬ﻭﺫﻟﻙ ﻟﻅﺎﻫﺭ ﻗﻭﻟﻪ ‪ { :‬ﺍ ْﻗ َ�ﺭ ْﺃ َﻭ َﺭﺑ َ‬
‫ﱡ�ﻙ‬ ‫ﱠ‬ ‫ﻗﺎﻝ ﺍﺑﻥ ﻓﺎﺭﺱ‪ :‬ﺍﻟﺫﻱ ﻧﻘﻭﻟﻪ ﻓﻳﻪ‪ :‬ﺇﻥ‬
‫ﺍﻹﻧﺳﺎﻥ ﻣﺎ َﻟﻡ ﻳﻌﻠﻡ }‪ (5)،‬ﻭﻗﺎﻝ ‪-‬ﺟ ﱠﻝ ﺛﻧﺎﺅﻩ‪ { :‬ﻥ ﻭﺍﻟﻘﻠﻡ ﻭﻣﺎ‬‫َ‬ ‫ﺍﻷَ ْﻛ َﺭ ُﻡ ! ﺍﻟﱠﺫِﻱ ﻋﻠﱠﻡ ﺑﺎﻟ َﻘ َﻠ ِﻡ ! ﻋﻠﱠﻡ‬
‫ﻳﺳ��ﻁﺭﻭﻥ }‪ (6)،‬ﻭﺇﺫﺍ ﻛ��ﺎﻥ ﻛ��ﺫﺍ‪ ،‬ﻓﻠ��ﻳﺱ ﺑﺑﻌﻳ � ٍﺩ ﺃﻥ ﻳﻭﻗ��ﻑ ﺁﺩﻡ ‪ ،‬ﺃﻭ ﻏﻳ��ﺭﻩ ﻣ��ﻥ ﺍﻷﻧﺑﻳ��ﺎء ‪-‬‬
‫‪P‬‬ ‫‪P‬‬

‫)‪(7‬‬
‫ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ‪ -‬ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ‪.‬‬
‫ﻭﺫﻫﺏ ﺑﻌﺽٌ ﺁﺧﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺭﺑﻲ ﻭﺿ�ﻊ ﺯﻣ�ﻥ ﺇﺳ�ﻣﺎﻋﻳﻝ ‪ ، ‬ﻓﻘ�ﺩ ﺃﺧ�ﺭﺝ ﺍﺑ�ﻥ‬
‫ﺃﺷ��ﺗﺔ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻣ��ﻥ ﻁﺭﻳ��ﻕ ﻋﻛﺭﻣ��ﺔ ﻋ��ﻥ ﺍﺑ��ﻥ ﻋﺑ��ﺎﺱ‪ ،‬ﻗ��ﺎﻝ‪ :‬ﺃﻭﻝ ﻣ��ﻥ ﻭﺿ��ﻊ‬
‫)‪(8‬‬
‫ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺭﺑﻲ ﺇﺳﻣﺎﻋﻳﻝ‪.‬‬
‫ﺍﺿﻁﺭﺍﺏ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻲ ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﻣﺧﺎﻟﻔﺗﻬﻡ ﻣﺎ ﺍﻗﺗﺿﺗﻪ ﺻ�ﻧﺎﻋﺔ‬
‫َ‬ ‫ﻛﻣﺎ ﺃﻥ ﺩﻋﻭﺍﻩ‬

‫‪141‬‬
 ‫ﻣﺳﻭﻍ‪ ،‬ﻓﻬﻲ ﺍ ﱢﺗﻬﺎﻡ ﻟﻬﻡ ﺑﺎﻟﺑﻼﺩﺓ ﻭﻋﺩﻡ ﺍﻟﻔﻬﻡ‪ ،‬ﻛﻣﺎ ﺃﺳﻠﻔﻧﺎ‪.‬‬
‫ٍ‬ ‫ﺍﻟﺧﻁ ﺑﻐﻳﺭ‬
‫ﻭﺩﻋﻭﺍﻩ ‪-‬ﺭﺣﻣﻪ ﷲ‪ -‬ﺃﻥ ﺍﻟﺳﻠﻑ ﻣ�ﻥ ﺍﻟﺗ�ﺎﺑﻌﻳﻥ ﻭﻣ�ﻥ ﺑﻌ�ﺩﻫﻡ ﺇ ﱠﻧﻣ�ﺎ ﺍﻗﺗﻔ�ﻭﺍ ﺃﺛ�ﺭ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻓ�ﻲ‬
‫ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ ﻟِﻣﺟﺭﺩ ﺍﻟﺗﺑ�ﺭﻙ ﺍ ﱢﺗﻬ�ﺎ ٌﻡ ﻟﻸﻣ�ﺔ ﺟﻣﻳﻌﻬ�ﺎ ﺑﺎﻟﺗﻘﻠﻳ�ﺩ ﺍﻷﻋﻣ�ﻰ‪ ،‬ﻭﻋ�ﺩﻡ ﺍﻟﻧﻅ�ﺭ ﻟِﻣ�ﺎ‬
‫ﻳﺻﻠﺢ ﺩﻳﻧﻬﺎ‪.‬‬
‫ﻭﻣ��ﻥ ﺍﻟﻭﺍﺿ��ﺢ ﺍﻟﺑ �ﻳﱢﻥ ﻋ��ﺩﻡ ﺇﺻ��ﺎﺑﺗﻪ ‪-‬ﺭﺣﻣ��ﻪ ﷲ‪ -‬ﻓ��ﻲ ﺍﺩﻋ��ﺎء ﺃﻥ ﻋ��ﺩﻡ ﺇﺟ��ﺎﺩﺓ ﺍﻟﺧ��ﻁ ﻟ��ﻳﺱ‬
‫ﻧﻘﺻًﺎ‪ ،‬ﻛﻳﻑ ﺫﻟﻙ‪ ،‬ﻭﺍﻟﻌﻘﻼء ﻣﺗﻔﻘﻭﻥ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﻳﺔ ﻧﻘﺹٌ ﻳﺗ َﻧﺯﻩ ﻋﻧﻪ ﻋ�ﻭﺍﻡ ﺍﻟﻧ�ﺎﺱ‪ ،‬ﻓﺿ�ﻼً‬
‫ﻋﻥ ﻋﻠﻣﺎﺋﻬﻡ‪.‬‬
‫ﻭﺇ ﱠﻧﻣﺎ ﻟﻡ ﺗﻛﻥ ﺍﻷﻣﻳﺔ ﻧﻘﺻًﺎ ﻓﻲ ﺣﻕ ﻧﺑﻳﻧﺎ ‪ ‬ﻟِﻣﺎ ﺃ ﱠﻧﻬﺎ ﻛﺎﻧﺕ ﺁﻳﺔ ﺻ�ﺩﻗﻪ‪ ،‬ﺇﺫ ﻣ�ﻊ ﻛﻭﻧ�ﻪ ﺃﻣ ًّﻳ�ﺎ‪،‬‬
‫ﻛﺎﻥ ﻗﺩ ﺣﺎﺯ ﻣﻥ ﺍﻟﻌﻠﻭﻡ ﻣﺎ ﻟ�ﻡ ﻳﺻ�ﻝ ﺇﻟﻳ�ﻪ ﻏﻳ�ﺭﻩ ﻣ�ﻥ ﺍﻟﺑﺷ�ﺭ‪ ،‬ﻓﻛ�ﺎﻥ ﺍﻟ�ﻧﻘﺹ ﻓ�ﻲ ﺣ�ﻕ ﻏﻳ�ﺭﻩ‬
‫ﻛﻣﺎﻝ ﻓﻲ ﺣﻘﻪ ‪،‬ـ)‪ (9‬ﻭﺗﺑﻘﻰ ﺍﻷﻣﻳﺔ ﻓﻲ ﺣﻕ ﺑﻘﻳﺔ ﺍﻟﺑﺷﺭ ﻧﻘﺻًﺎ ﻳﺗ َﻧﺯﻩ ﻋﻧﻪ ﻋﻘﻼﺅﻫﻡ‪.‬‬‫ٍ‬
‫‪P‬‬ ‫ﻋﻼﻣﺔ‬
‫‪P‬‬

‫ﻗ��ﺎﻝ ﺍﻟﻌﻼﻣ��ﺔ ﺍﻟﻣ��ﺎﺭﻏﻧﻲ ﻣﻌﺭﱢ ً‬

‫ﺿ��ﺎ ﺑ��ﺎﺑﻥ ﺧﻠ��ﺩﻭﻥ ﻓ��ﻲ ﺭﺃﻳ��ﻪ ﻫ��ﺫﺍ‪ :‬ﻭﻗ��ﺩ ﺑﻠ��ﻎ ﺍﻟﺗﻬ� ﱡ�ﻭﺭ ﺑ��ﺑﻌﺽ‬
‫ﺍﻟﻣﺅﺭﺧﻳﻥ ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ ﻓﻲ ﻣﺭﺳﻭﻡ ﺍﻟﺻﺣﺎﺑﺔ ﻣﺎ ﻻ ﻳﻠﻳ�ﻕ ﺑﻌﻅ�ﻳﻡ ﻋﻠﻣﻬ�ﻡ ﺍﻟﺭﺍﺳ�ﺦ‪ ،‬ﻭﺷ�ﺭﻳﻑ‬
‫)‪(10‬‬
‫ﻣﻘﺎﻣﻬﻡ ﺍﻟﺑﺎﺫﺥ‪ ،‬ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﻐﺗﺭﱠ ﺑﻪ‪.‬‬
‫ﻭﺃﻣ�ﺎ ﻛ��ﻼﻡ ﺍﻟﻘﺎﺿ��ﻲ ﺍﻟﺑ��ﺎﻗﻼﻧﻲ ﻓﻳﻧ�ﺎﻗﺵ ﺃﻳ ً‬
‫ﺿ��ﺎ ﺑ��ﺄﻥ ﺃﺩﻟ��ﺔ ﺍﻟﺟﻣﻬ�ﻭﺭ ﺍﻟﻘ��ﺎﺋﻠﻳﻥ ﺑﻭﺟ��ﻭﺏ ﺍﺗﺑ��ﺎﻉ‬
‫ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ ﺑﻌﺿﻬﺎ ﻣﻥ ﺍﻟﺳﻧﺔ‪ ،‬ﻭﺑﻌﺿﻬﺎ ﻣﻥ ﺇﺟﻣﺎﻉ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻫﺫﺍ ﻳ�ﺭ ﱡﺩ ﺩﻋ�ﻭﺍﻩ ﻋ�ﺩ َﻡ‬
‫ﺍﻟﺩﻟﻳﻝ ﻋﻠﻰ ﻭﺟﻭﺏ ﺍﺗﺑﺎﻉ ﺭﺳﻡ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻭﻟﻪ‪" :‬ﻭﻟﺫﻟﻙ ﺍﺧﺗﻠﻔ�ﺕ ﺧﻁ�ﻭﻁ ﺍﻟﻣﺻ�ﺎﺣﻑ … ﺍﻟ�ﺦ" ﻓﻐﻳ�ﺭ ﻣﺳ�ﻠﱠ ٍﻡ‪ ،‬ﻷﻥ ﺍﻹﺟﻣ�ﺎﻉ ﻗ�ﺩ‬
‫ﺍﻧﻌﻘ��ﺩ‪ ،‬ﻭﻋﻠ��ﻡ ﺍﻟﻧ��ﺎﺱ ﺍﻟﺭﺳ��ﻡ ﺍﻟﺗ��ﻭﻗﻳﻔﻲ‪ ،‬ﻛﻣ��ﺎ ﺃﻥ ﻣ��ﺎ ﺫﻛ��ﺭﻩ ﻣ��ﻥ ﺻ��ﻭﺭ ﺍﺧ��ﺗﻼﻑ ﺍﻟﺧﻁ��ﻭﻁ ﻻ‬
‫ﻳﻌ��ﺩﻭ ﺍﻟﺗﻐﻳ��ﺭ ﻓ��ﻲ ﺻ��ﻭﺭﺓ ﺍﻟﺣ��ﺭﻑ‪ ،‬ﻻ ﻓ��ﻲ ﺭﺳ��ﻡ ﻧﻔ��ﺱ ﺍﻟﻛﻠﻣ��ﺔ ﺑﺯﻳ��ﺎﺩﺓ ﺣ��ﺭﻑ‪ ،‬ﺃﻭ ﻧﻘﺻ��ﺎﻥ‬
‫ﺣﺭﻑ‪.‬‬
‫ﻭ ِﻣ ﱠﻣ��ﺎ ﻳﺅﻳ��ﺩ ﺍﻟ��ﺭﺃﻱ ﺍﻟﻘﺎﺋ��ﻝ ﺑ��ﺎﻟﺗﻭﻗﻳﻑ ﺍﻟﻌﻼﻗ��ﺔ ﺍﻟﻭﺍﺿ��ﺣﺔ ﺑ��ﻳﻥ ﻫ��ﺫﺍ ﺍﻟﺭﺳ��ﻡ ﺍﻟﻌﺛﻣ��ﺎﻧﻲ‪ ،‬ﻭﺑ��ﻳﻥ‬
‫ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻘﺭﺁﻧﻳ��ﺔ ﺍﻟﻣﺗ��ﻭﺍﺗﺭﺓ‪ ،‬ﻳ��ﺩﺭﻙ ﻫ��ﺫﺍ ﻣ��ﻥ ﻛ��ﺎﻥ ﻟ��ﻪ ﺃﺩﻧ��ﻰ ﻣﻌﺭﻓ��ﺔ ﺑﻌﻠ��ﻡ ﺍﻟﻘ��ﺭﺍءﺍﺕ‪ ،‬ﺇﺫ‬
‫ﻳﻼﺣﻅ ﺑﻭﺿﻭﺡ ﺃﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻋﻧﺩﻣﺎ ﺧﺎﻟﻔﻭﺍ ﺍﻟﻘﻳﺎﺱ ﻓﻲ ﺍﻟﺧﻁ‪ ،‬ﺇ ﱠﻧﻣ�ﺎ ﻛ�ﺎﻥ ﺫﻟ�ﻙ ﻟِﻣﻘﺎﺻ�ﺩ‬
‫ﺗﺗﻌﻠﻕ ِﺑﻣﺎ ﺛﺑﺗﺕ ﺭﻭﺍﻳﺗﻪ ﻋﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻣﻥ ﺃﻭﺟﻪ ﺍﻟﻘﺭﺍءﺓ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﻓﻛﺗﺑ�ﻭﺍ ﻓ�ﻲ‬
‫ﺍﻟﻔﺎﺗﺣ��ﺔ‪ { :‬ﻣﻠ��ﻙ ﻳ��ﻭﻡ ﺍﻟ��ﺩﻳﻥ }‪ (11)،‬ﺩﻭﻥ ﺃﻟ��ﻑ ﻓ��ﻲ )ﻣﻠ��ﻙ( ﻟﺗﺣﺗﻣ��ﻝ ﺍﻟ��ﻭﺟﻬﻳﻥ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍءﺓ‬
‫‪P‬‬ ‫‪P‬‬

‫‪142‬‬
 ‫ﺑﺎﻷﻟﻑ )ﻣﺎﻟِﻙِ (‪ ،‬ﻭﺑﺩﻭﻧِﻬﺎ ) َﻣﻠِﻙِ (‪.‬‬
‫ﺍﻥ }‪ (12)،‬ﺩﻭﻥ ﺍﻷﻟﻔ��ﺎﺕ‪،‬‬
‫‪P‬‬ ‫‪P‬‬

‫ﺿ��ﺎ ﻛﺗ��ﺎﺑﺗﻬﻡ ﻗﻭﻟ��ﻪ ﺗﻌ��ﺎﻟﻰ‪ { :‬ﺇِﻥْ َﻫ� َ�ﺫ ِ‬

‫ﺍﻥ َﻟ َﺳ�ﺣ َِﺭ ِ‬ ‫ﻭﻣ��ﻥ ﺃﻣﺛﻠ��ﺔ ﺫﻟ��ﻙ ﺃﻳ ً‬
‫ﻭﺩﻭﻥ ﺍﻟﻧﻘﻁ ﻭﺍﻟﺷﻛﻝ ﻫﻛﺫﺍ )ﺍﻥ ﻫـﺩﻥ ﻟﺳﺣﺭﻥ( ﻓﺎﺣﺗﻣﻠﺕ ﺟﻣﻳﻊ ﺃﻭﺟﻪ ﺍﻟﻘﺭﺍءﺓ ﻓﻳﻬﺎ‪:‬‬
‫ﺍﻥ } ﺑﺗﺷ�ﺩﻳﺩ ﻧ�ﻭﻥ )ﺇﻥ(‪ ،‬ﻭﺑﺎﻟﻳ�ﺎء ﻓ�ﻲ‬ ‫ﻳﻥ َﻟ َﺳ�ﺣ َِﺭ ِ‬ ‫‪ .1‬ﻓﻘﺩ ﻗﺭﺃ ﺃﺑﻭ ﻋﻣ�ﺭﻭ‪ { :‬ﺇِﻥﱠ َﻫ َ‬
‫�ـﺫ ِ‬
‫)ﻫﺫﻳﻥ(‪ ،‬ﻭﺗﺧﻔﻳﻑ ﺍﻟﻧﻭﻥ ﻓﻳﻬﺎ‪.‬‬
‫‪ .2‬ﻭﻗ��ﺭﺃ ﺍﺑ��ﻥ ﻛﺛﻳ��ﺭ‪ { :‬ﺇِﻥْ ﻫ��ـ َﺫﺍﻥﱢ َﻟ َﺳ�ﺣ َِﺭ ِ‬
‫ﺍﻥ } ﺑﺗﺧﻔﻳ��ﻑ ﻧ��ﻭﻥ )ﺇﻥْ (‪ ،‬ﻭﺑ��ﺎﻷﻟﻑ ﻓ��ﻲ‬
‫)ﻫﺫﺍﻥ(‪ ،‬ﻭﺗﺷﺩﻳﺩ ﺍﻟﻧﻭﻥ ﻣﻧﻬﺎ‪.‬‬
‫ﺍﻥ } ﺑﺗﺧﻔﻳ��ﻑ ﻧ��ﻭﻥ )ﺇﻥْ (‪ ،‬ﻭﺑ��ﺎﻷﻟﻑ ﻓ��ﻲ‬ ‫‪ .3‬ﻭﻗ��ﺭﺃ ﺣﻔ��ﺹٌ ‪ { :‬ﺇِﻥْ َﻫ��ـ َﺫ ِ‬
‫ﺍﻥ َﻟ َﺳ��ﺣ َِﺭ ِ‬
‫)ﻫﺫﺍﻥ(‪ ،‬ﻭﺗﺧﻔﻳﻑ ﺍﻟﻧﻭﻥ ﻣﻧﻬﺎ‪.‬‬
‫‪ .4‬ﻭﻗﺭﺃ ﺑﻘﻳﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻌﺷﺭﺓ { ﺇِﻥﱠ َﻫـ َﺫ ِ‬
‫ﺍﻥ َﻟ َﺳﺣ َِﺭ ِ‬
‫ﺍﻥ } ﺑﺗﺷﺩﻳﺩ ﻧﻭﻥ )ﺇﻥﱠ (‪ ،‬ﻭﺑﺎﻷﻟﻑ‬
‫)‪(13‬‬
‫ﻓﻲ )ﻫﺫﺍﻥ(‪ ،‬ﻭﺗﺧﻔﻳﻑ ﺍﻟﻧﻭﻥ ﻣﻧﻬﺎ‪.‬‬
‫ﻓﻬﻝ ﻳ َُﻌ ﱡﺩ ﻣﺛﻝ ﻫﺫﺍ ﺍﻟﺭﺳﻡ ﻣُﺧﺎﻟ ًﻔﺎ ﻟﻘﻳﺎﺱ ﺃﻫﻝ ﺻﻧﺎﻋﺔ ﺍﻟﺧﻁ؟!‬
‫ﻭﻛ���ﺫﻟﻙ ﻛﺗ���ﺎﺑﺗﻬﻡ ﺗ���ﺎء ﺍﻟﺗﺄﻧﻳ���ﺙ ﺑﺎﻟﺗ���ﺎء ﺍﻟﻣﻔﺗﻭﺣ���ﺔ ﻓ���ﻲ ﺑﻌ���ﺽ ﺍﻟﻣﻭﺍﺿ���ﻊ ﻧﺣ���ﻭ )ﺍﻣ���ﺭﺃﺕ(‪،‬‬
‫ﻭ)ﺭﺣﻣﺕ(‪ ،‬ﻭ)ﻧﻌﻣﺕ(‪ ،‬ﻓﻳﻘﻑ ﻋﻠﻳﻬﺎ ﺟﻣﻬﻭﺭ ﺍﻟﻘﺭﺍء ﺑﺎﻟﺗﺎء‪ ،‬ﻭﻟ�ﻭ ﻛﺗﺑ�ﺕ ﺑﺎﻟﻬ�ﺎء ﺍﻟﻣﺭﺑﻭﻁ�ﺔ‪،‬‬
‫)‪(14‬‬
‫َﻟ َﺗ َﻐﻳ َﱠﺭ ﺣﻛ ُﻡ ﺍﻟﻭﻗﻑ ﻋﻠﻳﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺳ�ﻳﻭﻁﻲ‪ :‬ﺃﺟﻣﻌ�ﻭﺍ ﻋﻠ�ﻰ ﻟ�ﺯﻭﻡ ﺍﺗﺑ�ﺎﻉ ﺭﺳ�ﻡ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ�ﺔ ﻓ�ﻲ ﺍﻟﻭﻗ�ﻑ ﺇﺑ�ﺩﺍﻻً‬
‫ﻭﺇﺛﺑﺎ ًﺗﺎ ﻭﺣﺫ ًﻓﺎ‪ ،‬ﻭﻭﺻﻼً ﻭﻗﻁﻌًﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻭﺭﺩ ﻋ�ﻧﻬﻡ ﺍﺧ�ﺗﻼﻑٌ ﻓ�ﻲ ﺃﺷ�ﻳﺎء ﺑﺄﻋﻳﺎﻧِﻬ�ﺎ‪ ،‬ﻛ�ﺎﻟﻭﻗﻑ‬
‫ﺑﺎﻟﻬﺎء ﻋﻠﻰ ﻣﺎ ﻛﺗﺏ ﺑﺎﻟﺗﺎء‪ ،‬ﻭﺑﺈﻟﺣﺎﻕ ﺍﻟﻬﺎء ﻓﻳﻣﺎ ﺗﻘﺩﻡ ﻭﻏﻳﺭﻩ‪ ،‬ﻭﺑﺈﺛﺑﺎﺕ ﺍﻟﻳﺎء ﻓﻲ ﻣﻭﺍﺿﻊ ﻟﻡ‬
‫ﺭﺳﻡ ِﺑﻬﺎ … ﺛﻡ ﻗﺎﻝ‪ :‬ﻭﻣﻥ ﺍﻟﻘﺭﺍء ﻣﻥ ﻳﺗﺑﻊ ﺍﻟﺭﺳﻡ ﻓﻲ ﺍﻟﺟﻣﻳﻊ‪.‬‬‫ُﺗ َ‬
‫)‪(15‬‬

‫ﻗﺎﻝ ﺍﻟﺯﺭﻛﺷﻲ‪ :‬ﻭﻣﻥ ﺍﻟﺩﻟﻳﻝ ﻋﻠﻰ ﻋﺭﻓﺎﻥ ﺍﻟﻘ�ﺩﻣﺎء ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻭﻏﻳ�ﺭﻫﻡ ﺫﻟ�ﻙ ‪ -‬ﻛﺗ�ﺎﺑﺗﻬﻡ‬
‫ﺍﻟﻣﺻﺣﻑ ﻋﻠﻰ ﺍﻟ�ﺫﻱ ﻳﻌﻠﻠ�ﻪ ﺍﻟﻧﺣﻭﻳ�ﻭﻥ ﻓ�ﻲ ﺫﻭﺍﺕ ﺍﻟ�ﻭﺍﻭ ﻭﺍﻟﻳ�ﺎء‪ ،‬ﻭﺍﻟﻬﻣ�ﺯ ﻭﺍﻟﻣ�ﺩ ﻭﺍﻟﻘﺻ�ﺭ‪،‬‬
‫ﻓﻛﺗﺑﻭﺍ ﺫﻭﺍﺕ ﺍﻟﻳ�ﺎء ﺑﺎﻟﻳ�ﺎء‪ ،‬ﻭﺫﻭﺍﺕ ﺍﻟ�ﻭﺍﻭ ﺑ�ﺎﻟﻭﺍﻭ‪ ،‬ﻭﻟ�ﻡ ﻳﺻ�ﻭﺭﻭﺍ ﺍﻟﻬﻣ�ﺯﺓ ﺇﺫﺍ ﻛ�ﺎﻥ ﻣ�ﺎ ﻗﺑﻠﻬ�ﺎ‬
‫ً )‪(16‬‬
‫ﺳﺎﻛ ًﻧﺎ‪ ،‬ﻧﺣﻭ‪ْ { :‬ﺍﻟ َﺧﺏْ َء } ﻭ{ ِﺩﻑْ ٌء }‪ ،‬ﻓﺻﺎﺭ ﺫﻟﻙ ﻛﻠﻪ ﺣﺟﺔ‪.‬‬
‫ُﻌﺗﺭﺽ ﻋﻠﻰ ﺍﻟﻘﻭﻝ ﺑﺎﻟﺗﻭﻗﻳﻑ ﺑﺎﻋﺗﺭﺍﺿﻳﻥ‪:‬‬ ‫ﻛﻣﺎ ﺃﻧﻪ ﻗﺩ ﻳ َ‬
‫ﺃﺣﺩﻫﻣﺎ‪ :‬ﻛﻳﻑ ﻛﺎﻥ ﻟﻠ ﱠﻧ ِﺑﻲّ ‪ ‬ﺃﻥ ﻳﻭﻗﻑ ﺍﻟﺻﺣﺎﺑﺔ ﻋﻠﻰ ﻣﺎ ﻳﻛﺗﺏ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﻣ�ﻊ ﻛﻭﻧ�ﻪ‬

‫‪143‬‬
 ‫ﺃﻣ ًّﻳﺎ؟‬
‫ﻭﻳﺟﺎﺏ ﻋﻥ ﺫﻟﻙ ﺑﺄﻥ ﺍﻷﻣﻳﺔ ﻟ�ﻡ ﺗﻛ�ﻥ ﻋﻳﺑً�ﺎ ﻓﻳ�ﻪ ‪ ،‬ﻭﻗ�ﺩ ﻛ�ﺎﻥ ﻣ�ﻥ ﺍﻟ�ﺫﻛﺎء ﻭﺍﻟﻔﻁﻧ�ﺔ ﺑﺣﻳ�ﺙ‬
‫ﻳﺳﺗﻁﻳﻊ ﺃﻥ ﻳﻭﺟﻬﻬﻡ ﺇﻟﻰ ﻣﺛﻝ ﺫﻟﻙ‪.‬‬
‫ﻓﻘﺩ ﻛﺎﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻣﻊ ﺃﻣﻳﺗﻪ ﻳﻌﺭﻑ ﺃﺳﻣﺎء ﺍﻟﺣﺭﻭﻑ‪ ،‬ﻭﻫﺫﺍ ِﻣﻣﱠﺎ َﻳﺟﻬﻠﻪ ﺍﻷﻣﻲ‪.‬‬
‫ﷲ َﻓ َﻠ� ُﻪ ِﺑ� ِﻪ‬ ‫ﷲ ‪َ :‬ﻣ�ﻥْ َﻗ َ�ﺭﺃَ َﺣﺭْ ًﻓ�ﺎ ِﻣ�ﻥْ ِﻛ َﺗ�ﺎ ِ‬
‫ﺏ ِ‬ ‫ﷲ ﺑْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ َﻗ�ﺎ َﻝ‪َ :‬ﻗ�ﺎ َﻝ َﺭﺳُ�ﻭ ُﻝ ِ‬ ‫ﻓﻌﻥ َﻋﺑْﺩ ِ‬
‫َﺣ َﺳ َﻧ ٌﺔ‪َ ،‬ﻭ ْﺍﻟ َﺣ َﺳ َﻧ ُﺔ ِﺑ َﻌ ْﺷ ِﺭ ﺃَﻣْ َﺛﺎﻟِ َﻬﺎ‪ ،‬ﻻَ ﺃَﻗُﻭ ُﻝ )ﺍﻟﻡ( َﺣﺭْ ﻑٌ ‪َ ،‬ﻭ َﻟ ِﻛﻥْ ﺃَﻟِﻑٌ َﺣﺭْ ﻑٌ َﻭﻻَ ٌﻡ َﺣﺭْ ﻑٌ َﻭﻣِ�ﻳ ٌﻡ‬
‫)‪(17‬‬
‫َﺣﺭْ ﻑٌ ‪.‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻗﺩ ﺻﺢ ﺍﻟﺧﺑﺭ ِﺑﻣﺎ ﻳ�ﺩﻝ ﺩﻻﻟ�ﺔ ﻗﻭﻳ�ﺔ ﻋﻠ�ﻰ ﺃﻧ�ﻪ ‪ ‬ﻗ�ﺩ ﻋﻠ�ﻡ ﺍﻟﺧ�ﻁ ﻭﺍﻟﻛﺗ�ﺎﺏ ﺑﻌ�ﺩﻣﺎ‬
‫ِﺙ‪.‬‬‫ُﺑﻌ َ‬
‫�ﺎﺏ‪َ ،‬ﻭ َﻟ�ﻳ َ‬
‫ْﺱ ﻳُﺣْ ﺳِ �ﻥُ‬ ‫َﻓ َﻌ ِﻥ ْﺍﻟ َﺑ َﺭﺍ ِء ‪ ‬ﻓﻲ ﺧﺑﺭ ﺻﻠﺢ ﺍﻟﺣﺩﻳﺑﻳﺔ َﻗﺎ َﻝ‪َ :‬ﻓﺄ َ َﺧ� َﺫ َﺭﺳُ�ﻭ ُﻝ ِ‬
‫ﷲ ‪ْ ‬ﺍﻟ ِﻛ َﺗ َ‬
‫ﺏ‪َ :‬ﻫ َﺫﺍ َﻣﺎ َﻗ َ‬
‫ﺎﺿﻰ َﻋ َﻠ ْﻳ ِﻪ ﻣ َُﺣ ﱠﻣ ُﺩ ﺑْﻥُ َﻋ ْﺑ ِﺩ ِ‬
‫ﷲ… ﺍﻟﺣﺩﻳﺙ‪.‬‬ ‫َﻳ ْﻛ ُﺗﺏُ ‪َ ،‬ﻓ َﻛ َﺗ َ‬
‫)‪(18‬‬

‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻳﺎﺽ‪ :‬ﻭﻗﻭﻟﻪ ﻓ�ﻲ ﺍﻟﺭﻭﺍﻳ�ﺔ ﺍﻟﺗ�ﻲ ﺫﻛﺭﻧﺎﻫ�ﺎ‪" :‬ﻭﻻ ﻳﺣﺳ�ﻥ ﺃﻥ ﻳﻛﺗ�ﺏ‪ ،‬ﻓﻛﺗ�ﺏ"‬
‫)‪(19‬‬
‫ﻛﺎﻟﻧﺹﱢ ﺃﻧﻪ ﻛﺗﺏ ﺑﻧﻔﺳﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻌﺩﻭﻝ ﺇﻟﻰ ﻏﻳﺭﻩ ﻣﺟﺎ ٌﺯ‪ ،‬ﻭﻻ ﺿﺭﻭﺭ َﺓ ﺇﻟﻳﻪ‪.‬‬
‫ﻓﻼ َﻳ ْﺑ ُﻌ ُﺩ ﻣ�ﻊ ﻫ�ﺫﺍ ﺃﻥ ﻳﻛ�ﻭﻥ ﻣ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺍﻟﺗﻭﻗﻳ�ﻑ ﻋﻠ�ﻰ ﻣ�ﺎ ﻳُﻛﺗ�ﺏ ﻣ�ﻥ ﺍﻟﺣ�ﺭﻭﻑ ﻭﻣ�ﺎ ﻻ‬
‫ﻳﻛﺗﺏ ﻋﻧﺩ ﻛﺗﺎﺑﺔ ﺍﻟﻘﺭﺁﻥ ﺑﻳﻥ ﻳﺩﻳﻪ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﻋﺗﺭﺍﺽ ﺍﻟﺛﺎﻧﻲ‪ ،‬ﻓﻬﻭ‪ :‬ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺭﺳﻡ ﺗﻭﻗﻳﻔ ًّﻳﺎ ﺑ�ﻭﺣﻲٍ ﺇﻟ�ﻰ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪َ ،‬ﻓﻠِ� َﻡ‬
‫ﻟﻡ ﻳُﻧﻘﻝ ﺗﻭﺍﺗﺭً ﺍ ﻛﻣﺎ ﻧﻘﻠﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺣﺗﻰ ﺗﺭﺗﻔﻊ ﻋﻧﻪ ﺍﻟﺭﻳﺑﺔ‪ ،‬ﻭﺗﻁﻣﺋﻥ ﺑﻪ ﺍﻟﻘﻠﻭﺏ؟‬
‫ً‬
‫ﺃﻟﻔﺎﻅﺎ ﻭﺭﺳﻣًﺎ ﻋﻠ�ﻰ ﺍﻟﻭﺟ�ﻪ ﺍﻟ�ﺫﻱ ﺗﻘ�ﻭﻡ ﺑ�ﻪ‬ ‫ﻭﺍﻟﺟﻭﺍﺏ ﻋﻥ ﻫﺫﺍ ﺃﻥ ﺭﺳﻡ ﺍﻟﻣﺻﺎﺣﻑ ﻗﺩ ﻧﻘﻝ‬
‫ﺍﻟﺣﺟﺔ‪ ،‬ﻳﺩﺭﻙ ﺫﻟﻙ ﺃﻫﻝ ﺍﻟﻌﻠﻡ‪ ،‬ﺍﻟﺫﻳﻥ ﺣﻔﻅﻭﺍ ﺃﻟﻔﺎﻅﻪ ﻭﺭﺳﻣﻪ‪ ،‬ﻭﻟﻡ ﻳﺿﻳﻌﻭﺍ ﻣﻧﻬﺎ ﺷﻳ ًﺋﺎ‪.‬‬
‫ﻭﻻ ﻳﻘ��ﺩﺡ ﻓ��ﻲ ﺫﻟ��ﻙ ﺍﺧ��ﺗﻼﻑ ﻋﻠﻣ��ﺎء ﺍﻟﺭﺳ��ﻡ ﺑﻌ��ﺽ ﺍﻟﺣ��ﺭﻭﻑ‪ ،‬ﺇﺫ ﺇﻥ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﻗ��ﺩ ﻛﺗ��ﺏ‬
‫ﺩﺩﺍ ﻣﻥ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﻗﺩ ﻛﺎﻥ ﺑﻳﻧﻬﺎ ﺑﻌﺽ ﺍﻻﺧﺗﻼﻑ ﻟﺗﺣﺗﻣﻝ ﻣﺎ ﺛﺑﺕ ﻣﻥ ﺃﻭﺟ�ﻪ ﺍﻟﻘ�ﺭﺍءﺓ‪،‬‬ ‫ﻋ ً‬
‫ﻭﻻ َﻳﺿُﺭﱡ ﺟﻬﻝ َﻣﻥ ﺟﻬﻝ ﺩﻗﺔ ﻫﺫﺍ ﺍﻟﻧﻘﻝ‪ ،‬ﻛﻣﺎ ﻻ َﻳﺿُﺭﱡ ﺟﻬﻝ ﺍﻟﻌﻭﺍ ﱢﻡ ﺑﺎﻟﻘﺭﺁﻥ ﻭﻋ�ﺩﻡ ﺣﻔﻅﻬ�ﻡ‬
‫)‪(20‬‬
‫ﻷﻟﻔﺎﻅﻪ‪.‬‬
‫ﻭﻓ��ﻲ ﺧﺗ��ﺎﻡ ﻫ��ﺫﻩ ﺍﻟﻣﺳ��ﺄﻟﺔ ﺃﻧ��ﻭﱢ ﻩ ﻋﻠ��ﻰ ﺃﻧ��ﻪ ﻟ��ﻳﺱ ﻫﻧ��ﺎﻙ ﺻ��ﻌﻭﺑﺔ ﺗ��ﺫﻛﺭ ﻋﻠ��ﻰ ﻗ��ﺎﺭﺉ ﺍﻟﻘ��ﺭﺁﻥ‬
‫ﺍﻟﻛ��ﺭﻳﻡ‪ ،‬ﺑﻌ��ﺩ ﻣ��ﺎ ﺃﺿ��ﻳﻑ ﺇﻟ��ﻰ ﺻ��ﻭﺭﺓ ﺍﻟﺭﺳ��ﻡ ﻣ��ﻥ ﺭﻣ��ﻭﺯ ﺍﻟ��ﻧﻘﻁ ﻭﺍﻟﺷ��ﻛﻝ‪ ،‬ﺍﻟﺗ��ﻲ ﺃﻭﺿ��ﺣﺕ‬

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 ‫ﻣﺷﻛﻠﻪ‪ ،‬ﻭﺃﻋﺎﻧﺕ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﻧﻁﻕ ﺑﻪ‪.‬‬
‫ﻭﻗﺩ ﻣﺭﺕ ﺍﻟﻘﺭﻭﻥ ﻋﻠﻰ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻭﻫﻡ ﻳﻛﺗﺑﻭﻥ ﺍﻟﻣﺻﺎﺣﻑ ﻋﻠﻰ ﻣ�ﺎ ﺭﺳ�ﻡ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪،‬‬
‫ﻭﻟﻡ ﻳﺅ ﱢﺩ ﺫﻟﻙ ﺇﻟﻰ ﺧﻁﺄ ﻓﻲ ﺗﻼﻭﺓ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺃﻭ ﻭﻗﻭﻉ ﺗﺣﺭﻳﻑ‪ ،‬ﻓﻠﻠﻪ ﺍﻟﺣﻣﺩ ﻭﺍﻟﻣ ﱠﻧﺔ‪.‬‬

‫)‪ (1‬ﺍﻧﻅﺭ ﻣﺑﺎﺣﺙ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ﻟﻣﻧﺎﻉ ﺍﻟﻘﻁﺎﻥ ﺹ ‪.149‬‬

‫)‪ (2‬ﺍﻹﺑﺭﻳﺯ ﻷﺣﻣﺩ ﺑﻥ ﺍﻟﻣﺑﺎﺭﻙ ﺍﻟﺳﻠﺟﻣﺎﺳﻲ ﺹ ‪.103-101‬‬
‫)‪ (3‬ﺍﻧﻅﺭ ﺍﻵﺛﺎﺭ ﺍﻟﻭﺍﺭﺩﺓ ﻓﻲ ﺫﻟﻙ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺑﺎﺏ ﺧﻁﻭﻁ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.10-9‬‬
‫)‪ (4‬ﺍﻟﻣﻘﺻﻭﺩ ِﺑﻬﺫﺍ ﺍﻟﻘﻭﻝ ﺟﻣﻳﻊ ﺍﻟﺧﻁﻭﻁ‪ ،‬ﺃﻱ ﺧﻁﻭﻁ ﺍﻟﻣﺻﺎﺣﻑ ﻭﻏﻳﺭﻫﺎ ِﻣﻣﱠﺎ ﻳﻛﺗﺑﻪ ﺍﻟﺑﺷﺭ‪.‬‬
‫)‪ (5‬ﺳﻭﺭﺓ ﺍﻟﻌﻠﻕ‪ ،‬ﺍﻵﻳﺎﺕ ‪.5-3‬‬
‫)‪ (6‬ﺳﻭﺭﺓ ﺍﻟﻘﻠﻡ ﺁﻳﺔ ‪.1‬‬
‫)‪ (7‬ﺍﻟﺻﺎﺣﺑﻲ ﻓﻲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﻻﺑﻥ ﻓﺎﺭﺱ ﺹ ‪.39‬‬
‫)‪ (8‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(145/1‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﺗﻔﺳﻳﺭ ﺃﺑﻲ ﺍﻟﺳﻌﻭﺩ )‪.(279/3‬‬
‫)‪ (10‬ﺩﻟﻳﻝ ﺍﻟﺣﻳﺭﺍﻥ ﺷﺭﺡ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.42‬‬
‫)‪ (11‬ﺳﻭﺭﺓ ﺍﻟﻔﺎﺗﺣﺔ ﺍﻵﻳﺔ ‪.4‬‬
‫)‪ (12‬ﺳﻭﺭﺓ ﻁﻪ ﻣﻥ ﺍﻵﻳﺔ ‪.63‬‬
‫)‪ (13‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(321-320/2‬‬
‫)‪ (14‬ﺍﻧﻅﺭ ﺍﻟﺗﻘﺭﻳﺭ ﺍﻟﻌﻠﻣﻲ ﻋﻥ ﻣﺻﺣﻑ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ ﺹ ‪.29-27‬‬
‫)‪ (15‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(251-250/1‬‬
‫)‪ (16‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(378/1‬‬
‫ﺁﻥ َﻣﺎﻟَ� ُﻪ ِﻣ� َ�ﻥ ﺍﻷَﺟْ � ِ�ﺭ‬
‫ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣ��ﺫﻱ ﻓ��ﻲ ﺟﺎﻣﻌ��ﻪ‪ ،‬ﻛﺗ��ﺎﺏ ﻓﺿ��ﺎﺋﻝ ﺍﻟﻘ��ﺭﺁﻥ َﺑ��ﺎﺏ َﻣ��ﺎ َﺟ��ﺎ َء ﻓِ��ﻳ َﻣﻥْ َﻗ� َ�ﺭﺃَ َﺣﺭْ ًﻓ��ﺎ ِﻣ� َ�ﻥ ْﺍﻟﻘُ��ﺭْ ِ‬
‫)‪(17‬‬

‫)‪ (175/5‬ﺡ ‪.2910‬‬

‫ﺿﺎ ِء‪ ،‬ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ ﻣﻊ ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ )‪-570/7‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﻣﻐﺎﺯﻱ َﺑﺎﺏ ﻋُﻣْ َﺭ ِﺓ ْﺍﻟ َﻘ َ‬
‫)‪(18‬‬

‫‪ (571‬ﺡ ‪.4251‬‬
‫)‪ (19‬ﺍﻧﻅﺭ ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ ﻋﻠﻰ ﺻﺣﻳﺢ ﻣﺳﻠﻡ )‪.(138/12‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺣﺭﻕ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺧﺎﻟﻔﺔ‬
‫ﺣﻛﻡ ﻣﺎ ﺑﻠﻲ ﻣﻥ ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ﻓﻳﻬﺎ ﻗﺭﺁﻥ‬
‫اﻟﻤﺒﺤﺚ اﻟﺮاﺑﻊ‪ :‬ﺣﺮق اﻟﻤﺼﺎﺣﻒ اﻟﻤﺨﺎﻟﻔﺔ‬
‫ﺑﻌﺩ ﺃﻥ ﺃﺗﻡ ﻋﺛﻣﺎﻥ ‪ ‬ﻧﺳﺦ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﺃﻣﺿﺎﻫﺎ ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻛﺎﻥ ﻻ ﺑﺩ ﻣﻥ ﻣﻧﻊ ﻛ�ﻝ‬

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‫ﻣﺎ ﺧﺎﻟﻔﻬﺎ‪ ،‬ﻓﺄﻣﺭ ﻣﻥ ﻛ�ﺎﻥ ﻋﻧ�ﺩﻩ ﺷ�ﻲء ِﻣﻣﱠ�ﺎ ﻋ�ﺩﺍﻫﺎ ﻣ�ﻥ ﺍﻟﺻ�ﺣﻑ ﺍﻟﺗ�ﻲ ﻛ�ﺎﻧﻭﺍ ﻳﻛﺗﺑ�ﻭﻥ ﻓﻳﻬ�ﺎ‬
‫ﺍﻟﻘ��ﺭﺁﻥ ﺃﻥ ﻳﺣﺭﻗ��ﻪ‪ ،‬ﺣﺗ��ﻰ ﻻ ﻳﺄﺧ��ﺫ ﺃﺣ � ٌﺩ ﺇﻻ ﺑﺗﻠ��ﻙ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﺗ��ﻲ ﺣﺻ��ﻝ ﻋﻠﻳﻬ��ﺎ ﺇﺟﻣ��ﺎﻉ‬
‫ﺍﻟﺻﺣﺎﺑﺔ‪.‬‬
‫ُﻑ ِﻓ��ﻲ‬
‫ﺻ�ﺣ َ‬ ‫�ﺎﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﻗ��ﺎﻝ‪َ :‬ﺣ ﱠﺗ��ﻰ ﺇِ َﺫﺍ َﻧ َﺳ� ُﺧﻭﺍ ﺍﻟ ﱡ‬ ‫�ﻥ َﻣﺎﻟِ��ﻙٍ ﻓ��ﻲ ﺟﻣ��ﻊ ﻋ ُْﺛ َﻣ� َ‬ ‫ﻋ��ﻥ ﺃَ َﻧ� ِ‬
‫�ﺱ ْﺑ� ِ‬
‫ﺻ َﺔ‪َ ،‬ﻭﺃَﺭْ َﺳ َﻝ ﺇِ َﻟﻰ ُﻛ ﱢﻝ ﺃُﻓُ ٍﻕ ِﺑﻣُﺻْ َﺣ ٍ‬
‫ﻑ ِﻣﻣﱠﺎ َﻧ َﺳ ُﺧﻭﺍ‪،‬‬ ‫ُﻑ ﺇِ َﻟﻰ َﺣ ْﻔ َ‬ ‫ﺻﺣ َ‬ ‫ﺻﺎﺣِﻑِ ‪َ ،‬ﺭ ﱠﺩ ﻋ ُْﺛ َﻣﺎﻥُ ﺍﻟ ﱡ‬ ‫ْﺍﻟ َﻣ َ‬
‫)‪(1‬‬
‫ﻑ ﺃَﻥْ ﻳُﺣْ َﺭ َﻕ‪.‬‬
‫ﺻﺣِﻳ َﻔ ٍﺔ ﺃَ ْﻭ ﻣُﺻْ َﺣ ٍ‬‫ﺁﻥ ﻓِﻲ ُﻛ ﱢﻝ َ‬ ‫َﻭﺃَ َﻣ َﺭ ِﺑ َﻣﺎ ﺳِ َﻭﺍﻩُ ﻣ َِﻥ ْﺍﻟﻘُﺭْ ِ‬
‫ﻭﻗﺩ ﺍﺧﺗﻠﻔﺕ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺑﺎﻟﺫﻱ ﻓﻌﻠﻪ ﻋﺛﻣﺎﻥ ‪ ‬ﺑﺎﻟﻣﺻﺎﺣﻑ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﻋﻧﺩ ﺍﻟﻧﺎﺱ‪ ،‬ﻓﺭﻭﺍﻳﺔ‬
‫ﻑ ﺃَﻥْ ﻳُﺣْ َﺭ َﻕ‪.‬‬
‫ﺻﺣِﻳ َﻔ ٍﺔ ﺃَ ْﻭ ﻣُﺻْ َﺣ ٍ‬ ‫ﺍﻟﺑﺧﺎﺭﻱ ﺍﻟﺳﺎﺑﻘﺔ‪َ :‬ﻭﺃَ َﻣ َﺭ ِﺑ َﻣﺎ ﺳِ َﻭﺍﻩُ ﻣ َِﻥ ْﺍﻟﻘُﺭْ ِ‬
‫ﺁﻥ ﻓِﻲ ُﻛ ﱢﻝ َ‬
‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ‪ :‬ﻓﻲ ﺭﻭﺍﻳﺔ ﺍﻷﻛﺛﺭ )ﺃﻥ ﻳُﺧﺭﻕ( ﺑﺎﻟﺧﺎء ﺍﻟﻣﻌﺟﻣﺔ… ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺍﻹﺳ�ﻣﺎﻋﻳﻠﻲ‪:‬‬
‫)‪(2‬‬
‫)ﺃﻥ ﺗﻣﺣﻰ ﺃﻭ ﺗﺣﺭﻕ(‪.‬‬
‫ﻭﻋﻧﺩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻣﻥ ﺣﺩﻳﺙ ﺃﻧﺱ ﺑﻥ ﻣﺎﻟﻙ‪ :‬ﻭﺃﻣﺭﻫﻡ ﺃﻥ ﻳﺣﺭﻗ�ﻭﺍ ﻛ�ﻝ ﻣﺻ�ﺣﻑ ﻳﺧ�ﺎﻟﻑ‬
‫)‪(3‬‬
‫ﺍﻟﻣﺻﺣﻑ ﺍﻟﺫﻱ ﺃﺭﺳﻝ ﺑﻪ‪ ،‬ﻓﺫﻟﻙ ﺯﻣﺎﻥ ﺣُﺭﱢ َﻗﺕ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﻟﻌﺭﺍﻕ ﺑﺎﻟﻧﺎﺭ‪.‬‬
‫ﻭﻫﺫﻩ ﺍﻟﺭﻭﺍﻳﺔ ﺻﺭﻳﺣﺔ ﻓﻲ ﺃﻥ ﻣﺎ ﻓﻌﻠﻭﻩ ﺇ ﱠﻧﻣﺎ ﻫﻭ ﺇﺣﺭﺍﻕ ﺗﻠﻙ ﺍﻟﺻﺣﻑ ﺑﺎﻟﻧﺎﺭ‪ ،‬ﺇﺫﻫﺎﺑًﺎ َﻟﻬ�ﺎ‪،‬‬
‫ﻭﺻﻭ ًﻧﺎ ﻋﻥ ﺍﻟﻭﻁء ﺑﺎﻷﻗﺩﺍﻡ‪.‬‬
‫ﻭﻋﻧﺩﻩ ﺃﻳﺿًﺎ ﻣﻥ ﻁﺭﻳﻕ ﺃﺑﻲ ﻗﻼﺑﺔ‪ :‬ﻓﻠﻣﺎ ﻓﺭﻍ ﻣﻥ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻛﺗ�ﺏ ﺇﻟ�ﻰ ﺃﻫ�ﻝ ﺍﻷﻣﺻ�ﺎﺭ‪،‬‬
‫ﺃﻧﻲ ﻗﺩ ﺻﻧﻌﺕ ﻛﺫﺍ‪ ،‬ﻭﻣﺣﻭﺕ ﻣﺎ ﻋﻧﺩﻱ‪ ،‬ﻓﺎﻣﺣﻭﺍ ﻣﺎ ﻋﻧﺩﻛﻡ‪.‬‬
‫)‪(4‬‬

‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ْ :‬‬

‫ﻭﺍﻟﻣﺣﻭ ﺃﻋ ﱡﻡ ﻣﻥ ﺃﻥ ﻳﻛﻭﻥ ﺑﺎﻟﻐﺳﻝ ﺃﻭ ﺍﻟﺗﺣﺭﻳﻕ‪ ،‬ﻭﺃﻛﺛﺭ ﺍﻟﺭﻭﺍﻳ�ﺎﺕ ﺻ�ﺭﻳ ٌﺢ‬
‫ﻓﻲ ﺍﻟﺗﺣﺭﻳﻕ‪ ،‬ﻓﻬ�ﻭ ﺍﻟ�ﺫﻱ ﻭﻗ�ﻊ‪ ،‬ﻭﻳﺣﺗﻣ�ﻝ ﻭﻗ�ﻭﻉ ﻛ�ﻝ ﻣﻧﻬﻣ�ﺎ ﺑﺣﺳ�ﺏ ﻣ�ﺎ ﺭﺃﻯ ﻣ�ﻥ ﻛ�ﺎﻥ ﺑﻳ�ﺩﻩ‬
‫ﺷﻲء ﻣﻥ ﺫﻟﻙ‪.‬‬
‫)‪(5‬‬
‫ﺇﺫﻫﺎﺑﻬﺎ‪.‬‬
‫ِ‬ ‫ﻭﻗﺩ ﺟﺯﻡ ﺍﻟﻘﺎﺿﻲ ﻋﻳﺎﺽٌ ﺑﺄ ﱠﻧﻬﻡ ﻏﺳﻠﻭﻫﺎ ﺑﺎﻟﻣﺎء‪ ،‬ﺛﻡ ﺃﺣﺭﻗﻭﻫﺎ ﻣﺑﺎﻟﻐﺔ ﻓﻲ‬
‫ﻭﻗﺩ ﺭﻭﻯ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺑﺳﻧﺩﻩ ﻋﻥ ﺑﻌﺽ ﺃﻫﻝ ﻁﻠﺣﺔ ﺑﻥ ﻣﺻﺭﱢ ﻑ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺩﻓ�ﻥ ﻋﺛﻣ�ﺎﻥ‬
‫)‪(6‬‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺑﻳﻥ ﺍﻟﻘﺑﺭ ﻭﺍﻟﻣﻧﺑﺭ‪.‬‬
‫ﻭﻫﺫﺍ ﺍﻷﺛﺭ ﺿﻌﻳﻑٌ ‪ ،‬ﻓﻔﻳﻪ ﻣﺟﻬﻭﻝ‪ ،‬ﻭﻫﻭ ﺍﻟﺭﺍﻭﻱ ﻋﻥ ﻁﻠﺣﺔ ﺑﻥ ﻣﺻﺭﱢ ﻑ‪ ،‬ﻭﻣﻊ ﺫﻟﻙ ﻓﻬ�ﻭ‬
‫ﻣﻧ���ﺎﻗﺽ ﻟِ َﻣ���ﺎ ﺻ��� ﱠﺢ ﻣ���ﻥ ﺍﻵﺛ���ﺎﺭ ﺍﻟﺳ���ﺎﺑﻘﺔ ﻓ���ﻲ ﺍﻟﺻ���ﺣﻳﺢ ﻭﻏﻳ���ﺭﻩ‪ ،‬ﺃﻥ ﻋﺛﻣ���ﺎﻥ ‪ ‬ﺃﺣ���ﺭﻕ‬
‫ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﺃﻧﻪ ﻟﻡ ﻳﻧﻛﺭ ﻋﻠﻳﻪ ﺃﺣﺩ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ﺫﻟﻙ‪.‬‬

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‫ﻭﻗ��ﺩ ﺍﺗﻔ��ﻕ ﺍﻟﺻ��ﺣﺎﺑﺔ ‪ ‬ﻣ��ﻊ ﻋﺛﻣ��ﺎﻥ ﻋﻠ��ﻰ ﻣ��ﺎ ﺃﺭﺍﺩ ﻣ��ﻥ ﺗﺣﺭﻳ��ﻕ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﺗ��ﻲ ﻛ��ﺎﻧﻭﺍ‬
‫ﻳﻛﺗﺑﻭ َﻧﻬﺎ‪ ،‬ﻓﺎﺳﺗﺟﺎﺑﻭﺍ ﻟﻪ ﻭﺣﺭﻗﻭﺍ ﻣﺻﺎﺣﻔﻬﻡ‪.‬‬
‫ﺏ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﻳﻬ�ﺎ ﺍﻟﻧ�ﺎﺱُ ‪ ،‬ﻻ ﺗﻐﻠ�ﻭﺍ ﻓ�ﻲ ﻋﺛﻣ�ﺎﻥ‪ ،‬ﻭﻻ ﺗﻘﻭﻟ�ﻭﺍ ﻟ�ﻪ ﺇﻻ‬ ‫ﺑﻥ ﺃﺑﻲ ﻁﺎﻟ ٍ‬‫ﻋﻥ ﻋﻠﻲﱢ ِ‬
‫ﺧﻳﺭً ﺍ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﻭﺇﺣﺭﺍﻕ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻓ�ﻭﷲ‪ ،‬ﻣ�ﺎ َﻓ َﻌ� َﻝ ﺍﻟ�ﺫﻱ َﻓ َﻌ� َﻝ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺎﺣﻑِ ﺇﻻﱠ‬
‫)‪(7‬‬
‫ُ‬
‫ﻟﻔﻌﻠﺕ ﻣﺛ َﻝ ﺍﻟﺫﻱ ﻓﻌ َﻝ‪.‬‬ ‫ﷲ‪ ،‬ﻟﻭ ﻭُ ﻟﱢ ُ‬
‫ﻳﺕ‬ ‫ﻸ ﻣ ﱠﻧﺎ ﺟﻣﻳﻌًﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭ ِ‬
‫ﻋﻥ ﻣ ٍ‬
‫ﻭﻋﻥ ﻣﺻﻌﺏ ﺑﻥ ﺳﻌﺩ ﻗﺎﻝ‪ :‬ﺃﺩﺭﻛﺕ ﺍﻟﻧﺎﺱ ﺣﻳﻥ ﺷ� ﱠﻘﻕ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﻓ�ﺄﻋﺟﺑﻬﻡ‬
‫)‪(8‬‬
‫ﺫﻟﻙ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﻡ ﻳ ِﻌﺏْ ﺫﻟﻙ ﺃ ٌ‬
‫ﺣﺩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ﻛﺗﺑﺕ ﻓﻲ ﺯﻣﻥ ﺃﺑﻲ ﺑﻛﺭ ‪ ،‬ﻓﻘ�ﺩ ﺭ ﱠﺩﻫ�ﺎ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺇﻟ�ﻰ ﺣﻔﺻ�ﺔ ﺑﻌ�ﺩ‬
‫ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻛﻣﺎ ﻓﻲ ﺣﺩﻳﺙ ﺃﻧﺱ ﺑ�ﻥ ﻣﺎﻟ�ﻙ ﺃﻧ�ﻪ ﻗ�ﺎﻝ‪َ :‬ﺣ ﱠﺗ�ﻰ ﺇِ َﺫﺍ َﻧ َﺳ� ُﺧﻭﺍ ﺍﻟﺻﱡ�ﺣ َ‬
‫ُﻑ ﻓِ�ﻲ‬
‫)‪(9‬‬
‫ُﻑ ﺇِ َﻟﻰ َﺣ ْﻔ َ‬
‫ﺻ َﺔ‪.‬‬ ‫ﺻﺎﺣِﻑِ ‪َ ،‬ﺭ ﱠﺩ ﻋ ُْﺛ َﻣﺎﻥُ ﺍﻟ ﱡ‬
‫ﺻﺣ َ‬ ‫ْﺍﻟ َﻣ َ‬
‫ﻭﻗ�ﺩ ﺃﺑﻘ�ﻰ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺍﻟﺻ��ﺣﻑ ﺍﻟﺗ�ﻲ ﻛ�ﺎﻥ ﻛﺗﺑﻬ��ﺎ ﺃﺑ�ﻭ ﺑﻛ�ﺭ‪ ،‬ﻷﻧ�ﻪ ﻛ��ﺎﻥ ﻗ�ﺩ ﻭﻋ�ﺩ ﺣﻔﺻ��ﺔ ‪-‬‬
‫ْ�ﻥ َﻣﺎﻟِ�ﻙٍ ﻗ�ﺎﻝ‪:‬‬ ‫ﺱﺑ ِ‬‫ﺭﺿﻲ ﷲ ﻋﻧﻬﺎ‪ -‬ﺃﻥ ﻳﺭ ﱠﺩﻫﺎ ﺇﻟﻳﻬﺎ‪ ،‬ﻛﻣﺎ ﻓﻲ ﺍﻟﺣﺩﻳﺙ ﺍﻟﻣﺫﻛﻭﺭ ﺁﻧ ًﻔﺎ‪َ ،‬ﻋﻥ ﺃَ َﻧ ِ‬
‫ﺻ�ﺎﺣِﻑِ ُﺛ� ﱠﻡ َﻧ ُﺭ ﱡﺩ َﻫ�ﺎ‬ ‫َﻓﺄَﺭْ َﺳ َﻝ ﻋ ُْﺛ َﻣﺎﻥُ ﺇِ َﻟﻰ َﺣ ْﻔ َ‬
‫ﺻ� َﺔ ﺃَﻥْ ﺃَﺭْ ﺳِ �ﻠِﻲ ﺇِ َﻟ ْﻳ َﻧ�ﺎ ِﺑﺎﻟﺻﱡ� ُﺣﻑِ َﻧ ْﻧ َﺳ� ُﺧ َﻬﺎ ﻓِ�ﻲ ْﺍﻟ َﻣ َ‬
‫ﺻ ُﺔ ﺇِ َﻟﻰ ﻋ ُْﺛ َﻣ َ‬
‫ﺎﻥ‪.‬‬ ‫ﺇِ َﻟ ْﻳﻙِ َﻓﺄَﺭْ َﺳ َﻠ ْ‬
‫ﺕ ِﺑ َﻬﺎ َﺣ ْﻔ َ‬
‫ﻭﻋﻧﺩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺷﻬﺎﺏ ﻋﻥ ﺳﺎﻟﻡ ﻗﺎﻝ‪ :‬ﻓﺄﺭﺳﻝ ﺇﻟﻳﻬ�ﺎ ﻋﺛﻣ�ﺎﻥ‪ ،‬ﻓﺄﺑ�ﺕ ﺃﻥ‬
‫)‪(10‬‬
‫ﺗﺩﻓﻌﻬﺎ ﺇﻟﻳﻪ‪ ،‬ﺣﺗﻰ ﻋﺎﻫﺩﻫﺎ ﻟ َﻳ ُﺭ ﱠﺩ ﱠﻧﻬﺎ ﺇﻟﻳﻬﺎ‪ ،‬ﻓﺑﻌﺛﺕ ِﺑﻬﺎ ﺇﻟﻳﻪ‪.‬‬
‫ﻭﻳﺣﺗﻣﻝ ﺃﻧﻪ ﺃﺑﻘﺎﻫﺎ ﺃﻳﺿًﺎ ﻻﺣﺗﻣﺎﻝ ﺍﻟﺭﺟ�ﻭﻉ ﺇﻟﻳﻬ�ﺎ؛ ﻷ ﱠﻧﻬ�ﺎ ﻛﺎﻧ�ﺕ ﺃﺻ�ﻼً ﻟﻣﺻ�ﺎﺣﻔﻪ‪ ،‬ﻭﺍﻧﻌﻘ�ﺩ‬
‫ﻋﻠﻳﻬ���ﺎ ﺇﺟﻣ���ﺎﻉ ﺍﻟﺻ���ﺣﺎﺑﺔ‪ ،‬ﻭﺃﻣ���ﺎ ﻏﻳﺭﻫ���ﺎ‪ ،‬ﻓﻘ���ﺩ ﺗﻛ���ﻭﻥ ﻣﺧﺎﻟﻔ� ً‬
‫��ﺔ ﻟﻣﺻ���ﺎﺣﻔﻪ؛ ﻓﺗﻛ���ﻭﻥ ﺳ���ﺑﺑًﺎ‬
‫ﻟﻼﺧﺗﻼﻑ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺟﻌﺑﺭﻱ‪ :‬ﻭﻧﺯﻝ ﺗﺣﺭﻳﻘ�ﻪ ﻣ�ﺎ ﺳ�ﻭﺍﻫﺎ)‪ (11‬ﻋﻠ�ﻰ ﻣﺻ�ﺎﺣﻑ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪‬؛ ﻷ ﱠﻧﻬ�ﻡ ﻛ�ﺎﻧﻭﺍ‬
‫ﻳﻛﺗﺑﻭﻥ ﻓﻳﻬﺎ ﺍﻟﺗﻔﺳﻳﺭ ﺍﻟﺫﻱ ﻳﺳﻣﻌﻭﻧﻪ ﻣﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﻳﺣﺗﻣﻝ ﺫﻟ�ﻙ ﻧﺣ�ﻭ ﺍﻟﺭﻗ�ﺎﻉ؛ ﻟ�ﺋﻼ ﻳﻧﻘﻠﻬ�ﺎ‬
‫ﻣﻥ ﻻ ﻳﻌﺭﻑ ﺗﺭﺗﻳﺑﻬﺎ‪ ،‬ﻓﻳﺧﺗﻝﱠ‪ ،‬ﻻ ﺍﻟﺻﺣﻑ‪ ،‬ﻻﺣﺗﻣﺎﻝ ﺍﻟﺭﺟﻭﻉ ﺇﻟﻳﻬﺎ‪.‬‬
‫)‪(12‬‬

‫ﻭ َﻟﻣﺎ ﺗﻭﻟﻰ ﻣﺭﻭﺍﻥ ﺑﻥ ﺍﻟﺣﻛﻡ)‪ (13‬ﺇﻣﺭﺓ ﺍﻟﻣﺩﻳﻧﺔ ﻓﻲ ﺧﻼﻓﺔ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻁﻠﺏ ﺍﻟﺻﺣﻑ ﻣ�ﻥ‬
‫ﺣﻔﺻ��ﺔ ‪-‬ﺭﺿ��ﻲ ﷲ ﻋﻧﻬ��ﺎ‪ -‬ﻟﻳﺣﺭﻗﻬ��ﺎ؛ ﺣﺗ��ﻰ ﻻ ﻳﺭﺗ��ﺎﺏ ﻓ��ﻲ ﺷ��ﺄﻧِﻬﺎ ﺃﺣ� ٌﺩ‪ ،‬ﻓ��ﻳﻅﻥ ﺃﻥ ﻓﻳﻬ��ﺎ ﻣ��ﺎ‬
‫ﻳُﺧ��ﺎﻟﻑ ﺍﻟﻣﺻ��ﺣﻑ ﺍﻟ��ﺫﻱ ﺍﺳ��ﺗﻘﺭﱠ ﻋﻠﻳ��ﻪ ﺍﻷﻣ��ﺭ‪ ،‬ﺃﻭ ﻳﻅ��ﻥ ﺃﻥﱠ ﻓﻳﻬ��ﺎ ﻣ��ﺎ ﻟ��ﻡ ﻳﻛﺗﺑ��ﻪ ﻋﺛﻣ��ﺎﻥ ﻓ��ﻲ‬

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‫ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻓﺄﺑﺕ ﺣﻔﺻﺔ ﺃﻥ ﺗﻌﻁﻳﻬﺎ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﺑﻘﻳﺕ ﺗﻠﻙ ﺍﻟﺻﺣﻑ ﻋﻧ�ﺩﻫﺎ ﺇﻟ�ﻰ ﻭﻓﺎﺗِﻬ�ﺎ‪ ،‬ﻓﻠﻣﱠ�ﺎ‬
‫ﺗﻭﻓﻳ��ﺕ ﺣﺿ��ﺭ ﻣ��ﺭﻭﺍﻥ ﺟﻧﺎﺯ َﺗﻬ��ﺎ‪ ،‬ﺛ��ﻡ ﺃﺭﺳ��ﻝ ﺇﻟ��ﻰ ﻋﺑ��ﺩ ﷲ ﺑ��ﻥ ﻋﻣ��ﺭ ﺑﺎﻟﻌﺯﻳ��ـﻣﺔ ﺃﻥ ﻳﺭﺳ��ﻝ‬
‫ﺗﺗﺷ�ﻭﻑ ﻧﻔ�ﺱ ﺃﺣ�ﺩ‬
‫ﱠ‬ ‫ﺍﻟﺻﺣﻑ ﺇﻟﻳﻪ‪ ،‬ﻓﻧﺷﺭﻫﺎ ﺑﻳﻥ ﺍﻟﻧﺎﺱ ﻭﺃﺣﺭﻗﻬ�ﺎ‪ ،‬ﻟ�ﻳﻌﻠﻡ ﺍﻟﺟﻣﻳ�ﻊ ﺑ�ﺫﻟﻙ‪ ،‬ﻭﻻ‬
‫ﺇﻟﻰ ﻣﺎ ﻓﻳﻬﺎ ﻅ ًّﻧﺎ ﺃ ﱠﻧﻬﺎ َﺗﺧﺗﻠﻑ ﻋﻥ ﻣﺻﺎﺣﻑ ﻋﺛﻣﺎﻥ ‪.‬‬
‫ﻋﻥ ﺳﺎﻟﻡ ﺑﻥ ﻋﺑﺩ ﷲ ﺃﻥ ﻣﺭﻭﺍﻥ ﻛﺎﻥ ﻳﺭﺳﻝ ﺇﻟﻰ ﺣﻔﺻﺔ ﻳﺳﺄﻟﻬﺎ ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ُﻛﺗ�ﺏ ﻣﻧﻬ�ﺎ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﺗﺄﺑﻰ ﺣﻔﺻﺔ ﺃﻥ ﺗﻌﻁﻳﻪ ﺇﻳﺎﻫﺎ‪ .‬ﻗﺎﻝ ﺳﺎﻟﻡ‪ :‬ﻓﻠﻣﱠ�ﺎ ُﺗﻭﻓﻳ�ﺕ ﺣﻔﺻ�ﺔ ﻭﺭﺟﻌﻧ�ﺎ ﻣ�ﻥ ﺩﻓﻧﻬ�ﺎ‬
‫ﺃﺭﺳﻝ ﻣﺭﻭﺍﻥ ﺑﺎﻟﻌﺯﻳـﻣﺔ ﺇﻟﻰ ﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻋﻣ�ﺭ ﻟ ُﻳﺭﺳِ �ﻠﻥﱠ ﺇﻟﻳ�ﻪ ﺑﺗﻠ�ﻙ ﺍﻟﺻ�ﺣﻑ‪ ،‬ﻓﺄﺭﺳ�ﻝ ِﺑﻬ�ﺎ‬
‫ﺷ ﱢﻘﻘﺕ‪ ،‬ﻓﻘﺎﻝ ﻣﺭﻭﺍﻥ‪ :‬ﺇ ﱠﻧﻣﺎ ﻓﻌﻠﺕ ﻫﺫﺍ ﻷﻥ ﻣﺎ ﻓﻳﻬ�ﺎ‬ ‫ﺇﻟﻳﻪ ﻋﺑﺩ ﷲ ﺑﻥ ﻋﻣﺭ‪ ،‬ﻓﺄﻣﺭ ِﺑﻬﺎ ﻣﺭﻭﺍﻥ ﻓ ُ‬
‫ﻗ��ﺩ ُﻛ ِﺗ��ﺏ ﻭ ُﺣ ِﻔ��ﻅ ﺑﺎﻟﻣﺻ��ﺣﻑ‪ ،‬ﻓﺧﺷ��ﻳﺕ ﺇﻥ ﻁ��ﺎﻝ ﺑﺎﻟﻧ��ﺎﺱ ﺯﻣ��ﺎﻥٌ ﺃﻥ ﻳﺭﺗ��ﺎﺏ ﻓ��ﻲ ﺷ��ﺄﻥ ﻫ��ﺫﻩ‬
‫)‪(14‬‬
‫ﺍﻟﺻﺣﻑ ﻣُﺭﺗﺎﺏٌ ‪ ،‬ﺃﻭ ﻳﻘﻭﻝ‪ :‬ﻗﺩ ﻛﺎﻥ ﺷﻲ ٌء ﻣﻧﻬﺎ ﻟﻡ ُﻳ ْﻛﺗﺏ‪.‬‬
‫ﻭﻓ��ﻲ ﺭﻭﺍﻳ��ﺔ‪ :‬ﻓﻔﺷ��ﺎﻫﺎ ﻭﺣﺭﱠ ﻗﻬ��ﺎ‪َ ،‬ﻣﺧﺎﻓ��ﺔ ﺃﻥ ﻳﻛ��ﻭﻥ ﻓ��ﻲ ﺷ��ﻲء ﻣ��ﻥ ﺫﻟ��ﻙ ﺍﺧ��ﺗﻼﻑٌ َﻟ ﱠﻣ��ﺎ ﻧﺳ��ﺦ‬
‫)‪(15‬‬
‫ﻋﺛﻣﺎﻥ ‪-‬ﺭﺣﻣﺔ ﷲ ﻋﻠﻳﻪ‪.‬‬
‫)‪(16‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻓﻐﺳﻠﻬﺎ ﻏﺳﻼً‪.‬‬
‫ﻭﻻ ﻳﺑﻌ��ﺩ ﺃﻥ ﻳﻛ��ﻭﻥ ﻣ��ﺭﻭﺍﻥ ﻗ��ﺩ ﻓﻌ��ﻝ ﺑﺎﻟﺻ��ﺣﻑ ﺟﻣﻳ��ﻊ ﻣ��ﺎ ﺫﻛ��ﺭ ﻣ��ﻥ ﺍﻟﺗﻣﺯﻳ��ﻕ ﻭﺍﻟﻐﺳ��ﻝ‬
‫ﻭﺍﻟﺗﺣﺭﻳﻕ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﺑ��ﻥ ﺣﺟ��ﺭ‪ :‬ﻭﻳﺟﻣ��ﻊ ﺑﺄﻧ��ﻪ ﺻ��ﻧﻊ ﺑﺎﻟﺻ��ﺣﻑ ﺟﻣﻳ��ﻊ ﺫﻟ��ﻙ ﻣ��ﻥ ﺗﺷ��ﻘﻳﻕ‪ ،‬ﺛ��ﻡ ﻏﺳ��ﻝ‪ ،‬ﺛ��ﻡ‬
‫)‪(17‬‬
‫ﺗﺣﺭﻳﻕ‪.‬‬
‫ﺣﻜﻢ ﻣﺎ ﺑﻠﻲ ﻣﻦ اﻟﺼﺤﻒ اﻟﺘﻲ ﻓﻴﻬﺎ ﻗﺮآن‬
‫ﻭﻗﺩ ﺍﺧﺗﻠﻑ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ﻓﻳﻬﺎ ﻛﻼﻡ ﷲ ﺇﺫﺍ ﺑﻠﻳﺕ‪ ،‬ﻓﺎﺣﺗﻳﺞ ﺇﻟﻰ ﺗﻌﻁﻳﻠﻬﺎ‪.‬‬
‫ﻓﺫﻫﺏ ﻛﺛﻳ ٌﺭ ﻣﻥ ﺍﻟﻌﻠﻣﺎء ﺇﻟﻰ ﺟﻭﺍﺯ ﺗﺣﺭﻳﻘﻬﺎ ﺻﻳﺎﻧﺔ ﻟﻬ�ﺎ ﻣ�ﻥ ﺍﻟ�ﻭﻁء ﺃﻭ ﺍﻻﻣﺗﻬ�ﺎﻥ‪ ،‬ﻭﺫﻫ�ﺏ‬
‫ﺍﻟﺑﻌﺽ ﺇﻟﻰ ﻏﺳﻠﻬﺎ ﺑﺎﻟﻣﺎء‪ ،‬ﻭﺑﻌﺿﻬﻡ ﺇﻟﻰ ﺩﻓﻧﻬﺎ ﻓﻲ ﺍﻷﺭﺽ‪.‬‬
‫ﻋﻥ ﺍﺑﻥ ﻁﺎﻭﻭﺱ ﻋﻥ ﺃﺑﻳﻪ‪ ،‬ﺃﻧ�ﻪ ﻟ�ﻡ ﻳﻛ�ﻥ ﻳ�ﺭﻯ ﺑﺄﺳً�ﺎ ﺃﻥ ﻳﺣ�ﺭﻕ ﺍﻟﻛﺗ�ﺏ‪ ،‬ﻭﻗ�ﺎﻝ‪ :‬ﺇﻧﻣ�ﺎ ﺍﻟﻣ�ﺎء‬
‫)‪(18‬‬
‫ﻭﺍﻟﻧﺎﺭ ﺧﻠﻘﺎﻥ ﻣﻥ ﺧﻠﻕ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺑﻁﺎﻝ ﻣﻌﻠ ًﻘﺎ ﻋﻠﻰ ﻗﻭﻝ ﺃﻧﺱ ﺑﻥ ﻣﺎﻟ�ﻙ ﺍﻟﺳ�ﺎﺑﻕ‪َ ) :‬ﻭﺃَ َﻣ َ�ﺭ ِﺑ َﻣ�ﺎ ﺳِ َ�ﻭﺍﻩُ ﻣ َ‬
‫ِ�ﻥ ْﺍﻟﻘُ�ﺭْ ِ‬
‫ﺁﻥ ﻓِ�ﻲ‬
‫ﻑ ﺃَﻥْ ﻳُﺣْ َﺭ َﻕ(‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻲ ﻫﺫﺍ ﺍﻟﺣﺩﻳﺙ ﺟﻭﺍﺯ ﺗﺣﺭﻳﻕ ﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ ﻓﻳﻬﺎ‬ ‫ﺻﺣِﻳ َﻔ ٍﺔ ﺃَ ْﻭ ﻣُﺻْ َﺣ ٍ‬
‫ُﻛ ﱢﻝ َ‬

‫‪148‬‬
 ‫ﺍﺳﻡ ﷲ ﺑﺎﻟﻧﺎﺭ‪ ،‬ﻭﺃﻥ ﺫﻟﻙ ﺇﻛﺭﺍ ٌﻡ َﻟﻬﺎ ﻭﺻﻭﻥٌ ﻋﻥ ﻭﻁﺋﻬﺎ ﺑﺎﻷﻗﺩﺍﻡ‪.‬‬
‫)‪(19‬‬

‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻻ ﻳﺟﻭﺯ ﻭﺿ�ﻌﻬﺎ ﻓ�ﻲ ﱟ‬

‫ﺷ�ﻕ ﺃﻭ ﻏﻳ�ﺭﻩ‪ ،‬ﻷﻧ�ﻪ ﻗ�ﺩ ﻳﺳ�ﻘﻁ ﻭﻳُﻭﻁ�ﺄ‪ ،‬ﻭﻻ ﻳﺟ�ﻭﺯ‬
‫)‪(20‬‬
‫َﺗﻣﺯﻳﻘﻬﺎ‪ ،‬ﻟِﻣﺎ ﻓﻳﻪ ﻣﻥ ﺗﻘﻁﻳﻊ ﺍﻟﺣﺭﻭﻑ‪ ،‬ﻭﺗﻔﺭﻗﺔ ﺍﻟﻛﻠﻡ‪ ،‬ﻭﻓﻲ ﺫﻟﻙ ﺇﺯﺭﺍ ٌء ﺑﺎﻟﻣﻛﺗﻭﺏ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺣﻠﻳﻣﻲ‪ (21):‬ﻭﻟﻪ ﻏﺳﻠﻬﺎﺑﺎﻟﻣﺎء‪ ،‬ﻭﺇﻥ ﺃﺣﺭﻗﻬﺎ ﺑﺎﻟﻧﺎﺭ ﻓﻼ ﺑﺄﺱ‪.‬‬
‫ﻗ�ﺎﻝ ﺍﻟﺯﺭﻛﺷ��ﻲ‪ :‬ﻭﺫﻛ��ﺭ ﻏﻳ�ﺭﻩ ﺃﻥ ﺍﻹﺣ��ﺭﺍﻕ ﺃﻭﻟ��ﻰ ﻣ�ﻥ ﺍﻟﻐﺳ��ﻝ؛ ﻷﻥ ﺍﻟ ُﻐﺳ��ﺎﻟﺔ ﻗ�ﺩ ﺗﻘ��ﻊ ﻋﻠ��ﻰ‬
‫ﺍﻷﺭﺽ‪.‬‬
‫)‪(22‬‬

‫ﻭﺟﺯﻡ ﺍﻟﻘﺎﺿﻲ ﺣﺳﻳﻥ)‪ (23‬ﻣﻥ ﺍﻟﺷﺎﻓﻌﻳﺔ ﺑﺎﻣﺗﻧﺎﻉ ﺍﻹﺣﺭﺍﻕ؛ ﻷﻧﻪ ﺧ�ﻼﻑ ﺍﻻﺣﺗ�ﺭﺍﻡ‪ ،‬ﻭﺟ�ﺯﻡ‬
‫)‪(24‬‬
‫ﺍﻟﻧﻭﻭﻱ ﺑﺎﻟﻛﺭﺍﻫﺔ‪.‬‬
‫ﻋﻥ ﺃﺑﻲ ﻣﻭﺳﻰ ﺍﻷﺷﻌﺭﻱ ﺃﻧﻪ ﺃُﺗﻲ ﺑﻛﺗﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻭﻻ ﺃﻧ�ﻲ ﺃﺧ�ﺎﻑ ﺃﻥ ﻳﻛ�ﻭﻥ ﻓﻳ�ﻪ ﺫﻛ�ﺭ ﷲ‬
‫)‪(25‬‬
‫‪ ‬ﻷﺣﺭﻗﺗﻪ‪.‬‬
‫ﻭﻓ��ﻲ ﺑﻌ��ﺽ ﻛﺗ��ﺏ ﺍﻟﺣﻧﻔﻳ��ﺔ ﺃﻥ ﺍﻟﻣﺻ��ﺣﻑ ﺇﺫﺍ ﺑﻠ��ﻲ ﻻ ﻳُﺣ��ﺭﻕ‪ ،‬ﺑ��ﻝ ﻳُﺣﻔ��ﺭ ﻟ��ﻪ ﻓ��ﻲ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﻳﺩﻓﻥ‪.‬‬
‫)‪(26‬‬
‫ﻗﺎﻝ ﺍﻟﺯﺭﻛﺷﻲ‪ :‬ﻭ ُﻧﻘﻝ ﻋﻥ ﺃﺣﻣﺩ ﺃﻳﺿًﺎ‪ ،‬ﻭﻗﺩ ﻳﺗﻭﻗﻑ ﻓﻳﻪ؛ ﻟﺗﻌﺭﺿﻪ ﻟﻠﻭﻁء ﺑﺎﻷﻗﺩﺍﻡ‪.‬‬
‫ﻭﺍﻟﺫﻱ ﻳﻅﻬﺭ ﺭﺟﺣﺎﻧﻪ ﻣﻥ ﻫﺫﻩ ﺍﻷﻗﻭﺍﻝ ﻗﻭﻝ ﻣﻥ ﺭﺃﻯ ﺇﺣﺭﺍﻗﻬﺎ ﺑﺎﻟﻧﺎﺭ؛ ﻷﻧﻪ ﻓﻌﻝ ﺍﻟﺻﺣﺎﺑﺔ‬
‫ﺣﺩ ﻣﻧﻬﻡ‪ ،‬ﻭﻟﻭ ﺃﻥ ﺑﻌﺿﻬﻡ ﻛﺭﻩ ﺍﻹﺣﺭﺍﻕ ﻟ ُﻧﻘﻝ ﺇﻟﻳﻧﺎ‪.‬‬
‫‪ ،‬ﻭﻟﻡ ﻳﺧﺎﻟﻑ ﻓﻲ ﺫﻟﻙ ﺃ ٌ‬
‫ﻭﻗﺩ ﻣﺭﱠ ﺑﻧﺎ ﻗﺭﻳﺑً�ﺎ ﺍﻵﺛ�ﺎﺭ ﺍﻟﺗ�ﻲ ﻓﻳﻬ�ﺎ ﺗﺣﺭﻳ�ﻕ ﺍﻟﺻ�ﺣﻑ ﻓ�ﻲ ﺯﻣ�ﻥ ﻋﺛﻣ�ﺎﻥ ‪ ،‬ﻭﺍﻟﺗ�ﻲ ﻓﻳﻬ�ﺎ‬
‫ﺭﺿﻰ ﺍﻟﺻﺣﺎﺑﺔ ﺟﻣﻳﻌًﺎ ِﺑﻣﺎ ﺻﻧﻊ‪.‬‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ )‪ (626/8‬ﺡ ‪.4987‬‬
‫)‪ (2‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(636/8‬‬
‫)‪ (3‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.27‬‬
‫)‪ (4‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.29‬‬
‫)‪ (5‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(636/8‬‬
‫)‪ (6‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،‬ﺑﺎﺏ ﺍﻧﺗﺯﺍﻉ ﻋﺛﻣﺎﻥ ‪ ‬ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺹ ‪.43‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪ .30‬ﻭﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﺑﺈﺳ�ﻧﺎ ٍﺩ‬
‫ﺻﺣﻳﺢ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(634/8‬‬
‫)‪ (8‬ﺭﻭﺍﻩ ﺍﻟ���ﺩﺍﻧﻲ ﻓ���ﻲ ﺍﻟﻣﻘﻧ���ﻊ ﻓ���ﻲ ﻣﻌﺭﻓ���ﺔ ﺭﺳ���ﻡ ﻣﺻ���ﺎﺣﻑ ﺍﻷﻣﺻ���ﺎﺭ ﺹ ‪ ،18‬ﻭﺭﻭﺍﻩ ﺍﺑ���ﻥ ﺃﺑ���ﻲ ﺩﺍﻭﺩ ﻓ���ﻲ ﻛﺗ���ﺎﺏ‬

‫‪149‬‬
 ‫ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺍﺗﻔﺎﻕ ﺍﻟﻧﺎﺱ ﻣﻊ ﻋﺛﻣﺎﻥ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺹ ‪ ،19‬ﻭﻟﻔﻅﻪ‪ :‬ﻭﻟﻡ ﻳﻧﻛﺭ ﺫﻟﻙ ﻣﻧﻬﻡ ﺃ ٌ‬
‫ﺣﺩ‪.‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ )‪ (626/8‬ﺡ ‪.4987‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﺑ��ﺎﺏ ﺟﻣ��ﻊ ﺃﺑ��ﻲ ﺑﻛ��ﺭ ﺍﻟﺻ��ﺩﻳﻕ ﺍﻟﻘ��ﺭﺁﻥ ﺹ ‪ ،16‬ﻭﻋﻧ��ﺩ ﺍﻟﻁﺣ��ﺎﻭﻱ‪:‬‬
‫ﷲ ‪ِ ‬ﻣ�ﻥْ َﻗ ْﻭﻟِ� ِﻪ‪:‬‬ ‫ﻑ َﻟ َﻬﺎ َﻟ َﻳ ُﺭ ﱠﺩﻥﱠ ﺍﻟﺻﱠ�ﺣِﻳ َﻔ َﺔ ﺇ َﻟ ْﻳ َﻬ�ﺎ‪ .‬ﺗﺄﻭﻳ�ﻝ ﻣﺷ�ﻛﻝ ﺍﻵﺛ�ﺎﺭ‪ ،‬ﺑ�ﺎﺏ َﺑ َﻳ�ﺎﻥُ ُﻣ ْﺷ�ﻛ ِِﻝ َﻣ�ﺎ ﺭ ُِﻭ َ‬
‫ﻱ َﻋ�ﻥْ َﺭﺳ ِ‬
‫ُ�ﻭﻝ ِ‬ ‫َﻭ َﺣﻠَ َ‬
‫ﻑ‪.(193/4) .‬‬ ‫ﺃ ُ ْﻧ ِﺯ َﻝ ْﺍﻟﻘُﺭْ ﺁﻥُ َﻋﻠَﻰ َﺳ ْﺑ َﻌ ِﺔ ﺃَﺣْ ُﺭ ٍ‬
‫)‪ (11‬ﻳﻌﻧﻲ ﺍﻟﺻﺣﻑ ﺍﻟﺗﻲ ﻛﺗﺑﻬﺎ ﺃﺑﻭ ﺑﻛﺭ‪.‬‬
‫)‪ (12‬ﺍﻧﻅﺭ ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ﺹ ‪.25‬‬
‫)‪ (13‬ﻫﻭ ﻣﺭﻭﺍﻥ ﺑﻥ ﺍﻟﺣﻛﻡ ﺑﻥ ﺃﺑﻲ ﺍﻟﻌﺎﺹ‪ ،‬ﻭﻟﺩ ﺳﻧﺔ ﺍﺛﻧﺗﻳﻥ ﻣﻥ ﺍﻟﻬﺟﺭﺓ‪ ،‬ﻭﻟﻡ ﻳﺭ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﺍﺳﺗﻌﻣﻠﻪ ﻣﻌﺎﻭﻳﺔ ‪ ‬ﻋﻠﻰ‬
‫ﻣﻛﺔ ﻭﺍﻟﻣﺩﻳﻧﺔ ﻭﺍﻟﻁﺎﺋﻑ‪ ،‬ﻭﺑﻭﻳﻊ ﻟ�ﻪ ﺑﺎﻟﺧﻼﻓ�ﺔ ﺑﻌ�ﺩ ﻭﻓ�ﺎﺓ ﻣﻌﺎﻭﻳ�ﺔ ﺑ�ﻥ ﻳﺯﻳ�ﺩ ﺑ�ﻥ ﻣﻌﺎﻭﻳ�ﺔ‪ ،‬ﻭﻛﺎﻧ�ﺕ ﻣ�ﺩﺓ ﻭﻻﻳﺗ�ﻪ ﺗﺳ�ﻌﺔ ﺃﻭ‬
‫ﺃﺷﻬﺭ‪ .‬ﺃﺳﺩ ﺍﻟﻐﺎﺑﺔ ﻓﻲ ﻣﻌﺭﻓﺔ ﺍﻟﺻﺣﺎﺑﺔ )‪.(144،145/5‬‬
‫ٍ‬ ‫ﻋﺷﺭﺓ‬
‫)‪ (14‬ﺭﻭﺍﻩ ﺍﺑ���ﻥ ﺃﺑ���ﻲ ﺩﺍﻭﺩ ﻓ���ﻲ ﻛﺗ���ﺎﺏ ﺍﻟﻣﺻ���ﺎﺣﻑ ﺑ���ﺎﺏ ﺟﻣ���ﻊ ﻋﺛﻣ���ﺎﻥ ﺍﻟﻣﺻ���ﺎﺣﻑ ﺹ ‪ ،32‬ﻭﻗ���ﺎﻝ ﺍﻟﻬﻳﺛﻣ���ﻲ‪ :‬ﺭﻭﺍﻩ‬
‫ﺍﻟﻁﺑﺭﺍﻧﻲ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺻﺣﻳﺢ‪ .‬ﻣﺟﻣﻊ ﺍﻟﺯﻭﺍﺋﺩ )‪ ،(159/7‬ﻭﻗﺎﻝ ﺍﺑﻥ ﻛﺛﻳﺭ‪ :‬ﺇﺳﻧﺎ ٌﺩ ﺻ�ﺣﻳﺢ‪ .‬ﻓﺿ�ﺎﺋﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺹ‬
‫‪.46‬‬
‫)‪ (15‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺹ ‪.28‬‬
‫)‪ (16‬ﺫﻛﺭﻫﺎ ﺍﻟﺣﺎﻓﻅ ﻓﻲ ﺍﻟﻔﺗﺢ )‪.(636/8‬‬
‫)‪ (17‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(636/8‬‬
‫)‪ (18‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺣﺭﻕ ﺍﻟﻣﺻﺣﻑ ﺇﺫﺍ ﺍﺳﺗﻐﻧﻲ ﻋﻧﻪ‪ .‬ﺹ ‪.224‬‬
‫)‪ (19‬ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(637/8‬‬
‫)‪ (20‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(165/4‬‬
‫)‪ (21‬ﻫﻭ ﺍﻹﻣﺎﻡ ﺃﺑﻭ ﻋﺑﺩ ﷲ ﺍﻟﺣﺳﻳﻥ ﺑﻥ ﺍﻟﺣﺳﻥ ﺍﻟﺣﻠﻳﻣﻲ ﺍﻟﺑﺧﺎﺭﻱ‪ ،‬ﺷﻳﺦ ﺍﻟﺷﺎﻓﻳﻌﺔ‪ ،‬ﻭﺭﺋﻳﺱ ﺍﻟﻣﺣﺩﺛﻳﻥ ﻭﺍﻟﻣﺗﻛﻠﻣﻳﻥ ِﺑﻣﺎ‬
‫ﺭﻭﺍء ﺍﻟﻧﻬﺭ‪ ،‬ﺻﺎﺣﺏ ﺍﻟﻣﻧﻬﺎﺝ ﻓ�ﻲ ﺷ�ﻌﺏ ﺍﻹﻳﻣ�ﺎﻥ‪ ،‬ﺗ�ﻭﻓﻲ ﺳ�ﻧﺔ ‪ 403‬ﻫ�ـ‪ .‬ﺍﻧﻅ�ﺭ ﺷ�ﺫﺭﺍﺕ ﺍﻟ�ﺫﻫﺏ )‪،(168-167/3‬‬
‫ﻭﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪.(232-231/17‬‬
‫)‪ (22‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(477/1‬‬
‫)‪ (23‬ﻫﻭ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻭ ﻋﻠ�ﻲ ﺍﻟﺣﺳ�ﻳﻥ ﺑ�ﻥ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺃﺣﻣ�ﺩ ﺍﻟﻣ�ﺭﻭﺯﻱ‪ ،‬ﺷ�ﻳﺦ ﺍﻟﺷ�ﺎﻓﻌﻳﺔ ﻓ�ﻲ ﺯﻣﺎﻧ�ﻪ‪ ،‬ﻭﺻ�ﺎﺣﺏ ﺍﻟﻔﺗ�ﺎﻭﻯ‬
‫ﺍﻟﻣﺷﻬﻭﺭﺓ‪ ،‬ﺗﻭﻓﻲ ﺳﻧﺔ ‪ 462‬ﻫـ‪ .‬ﺍﻧﻅﺭ ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ )‪.(310/3‬‬
‫)‪ (24‬ﺍﻟﺗﺑﻳﺎﻥ ﻓﻲ ﺁﺩﺍﺏ ﺣﻣﻠﺔ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،89‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(165/4‬‬
‫)‪ (25‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺣﺭﻕ ﺍﻟﻣﺻﺣﻑ ﺇﺫﺍ ﺍﺳﺗﻐﻧﻲ ﻋﻧﻪ‪ .‬ﺹ ‪.224‬‬
‫)‪ (26‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(477/1‬‬

‫‪150‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ‬
‫ﺩﻓﻊ ﺍﻻﻋﺗﺭﺍﺽ ﻋﻠﻰ ﻋﺛﻣﺎﻥ ‪ ‬ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬
‫ﻭﺭﺩ ﺍﻟﺷﺑﻬﺎﺕ ﺍﻟﻣﺛﺎﺭﺓ ﺣﻭﻝ ﻫﺫﺍ ﺍﻟﺟﻣﻊ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﺍﻋﺗﺭﺍﺽ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ‪ ‬ﻋﻠﻰ ﻋﺩﻡ ﺗﻭﻟﻳﻪ ﺍﻟﺟﻣﻊ‬
‫‪4T‬‬ ‫‪4T‬‬

‫ﻣﺻﺣﻑ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ‪ ‬ﻳﻭﺍﻓﻕ ﻣﺻﺎﺣﻑ ﺍﻟﺟﻣﺎﻋﺔ‬

‫‪4T‬‬ ‫‪4T‬‬

‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬اﻋﺘﺮاض اﺑﻦ ﻣﺴﻌﻮد ‪ ‬ﻋﻠﻰ ﻋﺪم ﺗﻮﻟﻴﻪ اﻟﺠﻤﻊ‬

‫ﻛﺎﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ‪ ‬ﺃﺣﺩ ﺃﺋﻣﺔ ﺍﻟﻘﺭﺍءﺓ ﻣﻥ ﺃﺻ�ﺣﺎﺏ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪،‬ـ�)‪ (1‬ﻭﻛ�ﺎﻥ ﺃﻭﻝ ﻣ�ﻥ‬
‫‪P‬‬ ‫‪P‬‬

‫ﺟﻬﺭ ﺑﺎﻟﻘﺭﺁﻥ ﺑ�ﻳﻥ ﺍﻟﻣﺷ�ﺭﻛﻳﻥ ﻓ�ﻲ ﻣﻛ�ﺔ‪ (2)،‬ﻭﻛ�ﺎﻥ ﺃﺣ�ﺩ ﺍﻷﺭﺑﻌ�ﺔ ﺍﻟ�ﺫﻳﻥ ﺃﻣ�ﺭ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺑﺄﺧ�ﺫ‬
‫‪P‬‬ ‫‪P‬‬

‫ﺍﻟﻘﺭﺁﻥ ﻋﻧﻬﻡ‪.‬‬
‫ْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ َﻓ َﻘ�ﺎ َﻝ‪ :‬ﻻَ ﺃَ َﺯﺍ ُﻝ ﺃُﺣﺑﱡ�ﻪُ؛ َﺳ� ِﻣﻌْ ُ‬
‫ﺕ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱠ‬ ‫ﷲﺑ َ‬ ‫ﷲ ﺑْﻥُ َﻋﻣْ ٍﺭﻭ ﺃﻧﻪ َﺫ َﻛ َﺭ َﻋﺑْﺩَ ِ‬ ‫ﻓﻌﻥْ َﻋ ْﺑ ِﺩ ِ‬ ‫َ‬
‫ْﻥ َﺟ َﺑ ٍﻝ‪َ ،‬ﻭﺃ ُ َﺑ�ﻲﱢ‬
‫ْﻥ َﻣﺳْ ﻌُﻭﺩٍ‪َ ،‬ﻭ َﺳﺎﻟ ٍِﻡ‪َ ،‬ﻭﻣ َُﻌﺎ ِﺫ ﺑ ِ‬
‫ﷲﺑ ِ‬ ‫ﺁﻥ ِﻣﻥْ ﺃَﺭْ َﺑ َﻌ ٍﺔ‪ِ :‬ﻣﻥْ َﻋ ْﺑ ِﺩ ِ‬
‫‪َ ‬ﻳﻘُﻭ ُﻝ‪ُ :‬ﺧ ُﺫﻭﺍ ْﺍﻟﻘُﺭْ َ‬
‫)‪(3‬‬
‫ْﻥ َﻛﻌْ ٍ‬
‫ﺏ‪.‬‬ ‫ﺑ ِ‬
‫ﻓﻠﻣﱠﺎ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ‪ ‬ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻧﺳﺧﻪ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﺃﺭﺳﻠﻬﺎ ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ‪َ ،‬ﻛ ِ�ﺭﻩ ﺫﻟ�ﻙ‬
‫ﷲ ‪.‬‬ ‫ﺍﺑﻥ ﻣﺳﻌﻭ ٍﺩ ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﻳﻛﺭﻩ ﺃﻥ ﻳُﻣﻧﻊ ﺃ ٌ‬
‫ﺣﺩ ﻣﻥ ﻗﺭﺍءﺓ ﺷﻲء ﺳﻣﻌﻪ ﻣﻥ َﺭﺳُﻭﻝ ِ‬
‫ﻋﻥ ﺃﺑﻲ ﺍﻟﺷﻌﺛﺎء ﻗﺎﻝ‪ :‬ﻛﻧﺎ ﺟﻠﻭﺳًﺎ ﻓﻲ ﺍﻟﻣﺳﺟﺩ‪ ،‬ﻭﻋﺑﺩ ﷲ ﻳﻘﺭﺃ‪ ،‬ﻓﺟﺎء ﺣﺫﻳﻔﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗ�ﺭﺍءﺓ‬
‫ﺍﺑﻥ ﺃﻡ ﻋﺑﺩٍ‪ ،‬ﻭﻗﺭﺍءﺓ ﺃﺑﻲ ﻣﻭﺳﻰ ﺍﻷﺷﻌﺭﻱ! ﻭﷲ ﺇﻥ ﺑﻘ ُ‬
‫ِﻳﺕ ﺣﺗﻰ ﺁﺗ َِﻲ ﺃﻣﻳﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ )ﻳﻌﻧ�ﻲ‬
‫ً‬
‫ﻛﻠﻣﺔ ﺷﺩﻳﺩ ًﺓ‪.‬‬ ‫ﻋﺛﻣﺎﻥ( ﻷﻣﺭ ُﺗ ُﻪ ﺃﻥ ﻳﺟﻌﻠﻬﺎ ﻗﺭﺍء ًﺓ ﻭﺍﺣﺩ ًﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻐﺿﺏ ﻋﺑﺩ ﷲ‪ ،‬ﻓﻘﺎﻝ ﻟﺣﺫﻳﻔﺔ‬
‫ﻗﺎﻝ‪ :‬ﻓﺳﻛﺕ ﺣﺫﻳﻔﺔ‪.‬‬ ‫)‪(4‬‬

‫ﻭ َﻟ ﱠﻣ��ﺎ ﺃﺭﺳ��ﻝ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﺍﻟﻣﺻ��ﺣﻑ ﺇﻟ��ﻰ ﺍﻟﻛﻭﻓ��ﺔ ﻣ��ﻊ ﺣﺫﻳﻔ��ﺔ ﺑ��ﻥ ﺍﻟﻳﻣ��ﺎﻥ ﻛ��ﺭﻩ ﺫﻟ��ﻙ ﺍﺑ��ﻥ‬
‫ﻣﺳﻌﻭﺩ‪ (5)،‬ﻭﻛﺎﻥ ﻳﺭﻯ ﺃﻧﻪ ﺃﺣﻕ ﺑﺄﻥ ﻳﻘﻭﻡ ﺑﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻟِﻣ�ﺎ ﻟ�ﻪ ﻣ�ﻥ ﺍﻟﻣﻛﺎﻧ�ﺔ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺓ‪،‬‬ ‫‪P‬‬ ‫‪P‬‬

‫ﷲ‪.‬‬ ‫ﻭﺍﻟﺗﻠ ﱢﻘﻲ ﻋﻥ َﺭﺳُﻭﻝ ِ‬

‫ﺕ َﻋ َﻠ�ﻰ َﺭﺳ ِ‬
‫ُ�ﻭﻝ‬ ‫ْﻥ َﻣﺳْ ﻌُﻭ ٍﺩ ﺃﻧﻪ َﻗﺎ َﻝ‪َ :‬ﻋ َﻠﻰ ﻗ َِﺭﺍء ِﺓ َﻣﻥْ َﺗﺄْ ُﻣﺭُﻭ ﱢﻧﻲ ﺃَ ْﻗ َﺭﺃُ؟ َﻟ َﻘ ْ�ﺩ َﻗ َ�ﺭ ْﺃ ُ‬‫ﷲﺑ ِ‬‫ﻋﻥ َﻋ ْﺑ ِﺩ ِ‬
‫ﺎﻥ‪.‬‬ ‫ْﻥ َﻳ ْﻠ َﻌﺏُ َﻣ َﻊ ﺍﻟ ﱢ‬
‫ﺻ ْﺑ َﻳ ِ‬ ‫ﺻﺎ ِﺣﺏُ ُﺫ َﺅﺍ َﺑ َﺗﻳ ِ‬
‫ُﻭﺭ ًﺓ‪َ ،‬ﻭﺇِﻥﱠ َﺯ ْﻳ ًﺩﺍ َﻟ َ‬
‫ِﻳﻥ ﺳ َ‬‫ﷲ ‪ِ ‬ﺑﺿْ ﻌًﺎ َﻭ َﺳ ْﺑﻌ َ‬‫ِ‬
‫)‪(6‬‬

‫ﻭ َﻟﻣﱠﺎ ﺃﻣ�ﺭ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺑ�ﺎﻧﺗﺯﺍﻉ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻣﺧﺎﻟﻔ�ﺔ ﻭﺇﺣﺭﺍﻗﻬ�ﺎ‪ ،‬ﺭﻓ�ﺽ ﺫﻟ�ﻙ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭ ٍﺩ‬

‫‪151‬‬
 ‫‪ ،‬ﻭﺃﻣﺭ ﺍﻟﻧﺎﺱ ﺑﺄﻥ ﻳﻐﻠﱡﻭﺍ ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﺕ ِﺑ َﻣ�ﺎ َﻏ� ﱠﻝ َﻳ ْ�ﻭ َﻡ ْﺍﻟ ِﻘ َﻳﺎ َﻣ� ِﺔ }‪ُ (7)،‬ﺛ� ﱠﻡ َﻗ�ﺎ َﻝ‪:‬‬
‫‪P‬‬ ‫‪P‬‬ ‫ﷲ ﺃَ ﱠﻧ� ُﻪ َﻗ�ﺎ َﻝ‪َ { :‬ﻭ َﻣ�ﻥْ َﻳ ْﻐﻠُ� ْﻝ َﻳ�ﺄْ ِ‬ ‫ِﻳﻕ َﻋﻥْ َﻋﺑْ� ِﺩ ِ‬‫ﻓ َﻌﻥْ َﺷﻘ ٍ‬
‫ِﻳﻥ ﺳُ�ﻭ َﺭ ًﺓ‪،‬‬ ‫ﷲ ‪ِ ‬ﺑﺿْ �ﻌًﺎ َﻭ َﺳ� ْﺑﻌ َ‬ ‫ُﻭﻝ ِ‬‫ﺕ َﻋ َﻠﻰ َﺭﺳ ِ‬ ‫َﻋ َﻠﻰ ﻗ َِﺭﺍء ِﺓ َﻣﻥْ َﺗﺄْ ُﻣﺭُﻭﻧِﻲ ﺃَﻥْ ﺃَ ْﻗ َﺭﺃَ؟ َﻓ َﻠ َﻘ ْﺩ َﻗ َﺭ ْﺃ ُ‬
‫ﷲ‪َ ،‬ﻭ َﻟ ْ�ﻭ ﺃَﻋْ َﻠ� ُﻡ ﺃَﻥﱠ ﺃَ َﺣ� ًﺩﺍ ﺃَﻋْ َﻠ� ُﻡ ِﻣ ﱢﻧ�ﻲ‬
‫ﺏ ِ‬ ‫ﷲ ‪ ‬ﺃَ ﱢﻧ�ﻲ ﺃَﻋْ َﻠ ُﻣﻬُ� ْﻡ ِﺑ ِﻛ َﺗ�ﺎ ِ‬ ‫ُ�ﻭﻝ ِ‬‫�ﺣﺎﺏُ َﺭﺳ ِ‬ ‫َﻭ َﻟ َﻘ ْﺩ َﻋﻠِ� َﻡ ﺃَﺻْ َ‬
‫ﺕ ﺃَ َﺣ� ًﺩﺍ َﻳ� ُﺭ ﱡﺩ َﺫﻟ َ‬
‫ِ�ﻙ‬ ‫ﺏ ﻣ َُﺣﻣﱠ� ٍﺩ ‪َ ‬ﻓ َﻣ�ﺎ َﺳ� ِﻣﻌْ ُ‬ ‫ﺕ ﻓِﻲ َﺣ َﻠ ِﻕ ﺃَﺻْ َﺣﺎ ِ‬ ‫ِﻳﻕ‪َ :‬ﻓ َﺟ َﻠﺳْ ُ‬ ‫َﻟ َﺭ َﺣ ْﻠ ُ‬
‫ﺕ ﺇِ َﻟ ْﻳ ِﻪ‪َ .‬ﻗﺎ َﻝ َﺷﻘ ٌ‬
‫)‪(8‬‬
‫َﻋ َﻠ ْﻳ ِﻪ َﻭﻻَ َﻳﻌِﻳ ُﺑ ُﻪ‪.‬‬
‫ْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ َﻛ ِ�ﺭ َﻩ ﻟ َِﺯﻳْ� ِﺩ‬‫ﷲﺑ َ‬ ‫ْﻥ ُﻋ ْﺗ َﺑ� َﺔ ﺃَﻥﱠ َﻋﺑْ� َﺩ ِ‬
‫ﷲﺑ ِ‬ ‫ﷲ ﺑْﻥُ َﻋ ْﺑ ِﺩ ِ‬ ‫ﺍﻟﺯﻫْ ِﺭﻱﱡ ﺃَ ْﺧ َﺑ َﺭﻧِﻲ ُﻋ َﺑ ْﻳ ُﺩ ِ‬ ‫ﻭ َﻗﺎ َﻝ ﱡ‬
‫�ﺣﻑِ ‪،‬‬ ‫ِﻳﻥ‪ ،‬ﺃُﻋْ َﺯ ُﻝ َﻋﻥْ َﻧﺳْ ِﺦ ِﻛ َﺗﺎ َﺑ� ِﺔ ْﺍﻟﻣُﺻْ َ‬ ‫ﺻﺎﺣِﻑِ ‪َ ،‬ﻭ َﻗﺎ َﻝ‪َ :‬ﻳﺎ َﻣﻌْ َﺷ َﺭ ْﺍﻟﻣُﺳْ ﻠِﻣ َ‬ ‫ﺕ َﻧﺳْ َﺦ ْﺍﻟ َﻣ َ‬ ‫ْﻥ َﺛ ِﺎﺑ ٍ‬
‫ﺍﺑ ِ‬
‫ﻙ‬ ‫ﺏ َﺭﺟ ٍُﻝ َﻛﺎﻓ ٍِﺭ‪ ،‬ﻳ ُِﺭﻳ ُﺩ َﺯ ْﻳ َﺩ ﺑ َْﻥ َﺛ ِﺎﺑﺕٍ‪َ ،‬ﻭﻟِ َﺫﻟِ َ‬ ‫ﺕ َﻭﺇِ ﱠﻧ ُﻪ َﻟﻔِﻲ ﺻ ُْﻠ ِ‬ ‫ﷲ‪َ ،‬ﻟ َﻘ ْﺩ ﺃَﺳْ َﻠﻣْ ُ‬‫َﻭ َﻳ َﺗ َﻭﻻﱠ َﻫﺎ َﺭ ُﺟﻝٌ‪َ ،‬ﻭ ِ‬
‫ِﻑ ﺍﻟﱠﺗِ�ﻲ ﻋِ ْﻧ� َﺩ ُﻛ ْﻡ َﻭ ُﻏﻠﱡﻭ َﻫ�ﺎ؛ َﻓ�ﺈِﻥﱠ َ‬
‫ﷲ‬ ‫ﺻﺎﺣ َ‬ ‫ﺍﻕ ْﺍﻛ ُﺗﻣُﻭﺍ ْﺍﻟ َﻣ َ‬ ‫ﷲ ﺑْﻥُ َﻣﺳْ ﻌُﻭ ٍﺩ‪َ :‬ﻳﺎ ﺃَﻫْ َﻝ ْﺍﻟﻌ َِﺭ ِ‬ ‫َﻗﺎ َﻝ َﻋ ْﺑ ُﺩ ِ‬
‫ﺻﺎﺣِﻑِ ‪.‬‬ ‫ﷲ ِﺑ ْﺎﻟ َﻣ َ‬
‫ﺕ ِﺑ َﻣﺎ َﻏ ﱠﻝ َﻳ ْﻭ َﻡ ْﺍﻟ ِﻘ َﻳﺎ َﻣ ِﺔ }‪َ ،‬ﻓ ْﺎﻟﻘُﻭﺍ َ‬ ‫َﻳﻘُﻭ ُﻝ‪َ {:‬ﻭ َﻣﻥْ َﻳ ْﻐﻠُ ْﻝ َﻳﺄْ ِ‬
‫ﺏ‬‫�ﺣﺎ ِ‬ ‫�ﻝ ﺃَﺻْ َ‬ ‫ْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ ِﺭ َﺟ�ﺎ ٌﻝ ِﻣ�ﻥْ ﺃَ َﻓﺎﺿِ ِ‬ ‫ﺍﻟﺯﻫْ ِﺭﻱﱡ ‪َ :‬ﻓ َﺑ َﻠ َﻐﻧِﻲ ﺃَﻥﱠ َﺫﻟ َِﻙ َﻛ ِﺭ َﻫ ُﻪ ِﻣﻥْ َﻣ َﻘﺎ َﻟ ِﺔ ﺍﺑ ِ‬ ‫َﻗﺎ َﻝ ﱡ‬
‫ـ)‪(9‬‬
‫‪P‬‬‫ﺍﻟ ﱠﻧ ِﺑﻲﱢ ‪.‬‬
‫ﻛﺎﻥ ﻫﺫﺍ ﻫﻭ ﻣﺟﻣﻝ ﺍﻋﺗﺭﺍﺽ ﻋﺑﺩ ﷲ ﺑ�ﻥ ﻣﺳ�ﻌﻭ ٍﺩ ‪ ‬ﻋﻠ�ﻰ ﻋﺛﻣ�ﺎﻥ ﻓ�ﻲ ﺗﻭﻟﻳ�ﺔ ﺯﻳ� ٍﺩ ﻧﺳ�ﺦ‬
‫ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﻭﻻ ﺷﻙ ﺃﻥ ﺍﺧﺗﻳﺎﺭ ﻋﺛﻣﺎﻥ ‪ ‬ﺯﻳ ًﺩﺍ ﻟﻧﺳﺦ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻛ�ﺎﻥ ﻧﻅ�ﺭً ﺍ ﻣﻧ�ﻪ ﻟﻣﺻ�ﻠﺣﺔ ﺍﻹﺳ�ﻼﻡ‬
‫ﻭﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻟِﻣﺎ ﻳﺭﻯ ﻣﻥ ﺃﻫﻠﻳﺗﻪ ﺩﻭﻥ ﻏﻳﺭﻩ ﻟﺫﻟﻙ ﺍﻟﻌﻣﻝ ﺍﻟﺟﻠﻳﻝ‪ ،‬ﻭﻟﻭ ﺃﻧﻪ ‪ ‬ﻅ�ﻥﱠ ﺑﻌﺑ�ﺩ ﷲ‬
‫ﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﻣﺛﻝ ﺫﻟﻙ ﻭﻋﻠﻣﻪ ﻣﻧﻪ‪ ،‬ﻟﺗﺭ ﱠﺗﺏ ﻋﻠﻳﻪ َﻓﺭْ ﺽُ ﺗﻭﻟﻳﺗﻪ ﺩﻭﻥ ﻏﻳﺭﻩ‪.‬‬
‫ﻭﻟﻭ ﺣﺩﺙ ﺫﻟﻙ ﻟﺳﺎﻍ ﻵﺧﺭ ﺃﻥ ﻳﻘﻭﻝ‪ :‬ﻭﻟﻡ ﺍﺧﺗﺎﺭ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﺩﻭﻥ ﻏﻳ�ﺭﻩ؟ ﻭﻟ� َﻡ ﻋ�ﺩﻝ ﻋ�ﻥ‬
‫ﺏ ﻣﻊ ﻣ�ﺎ ﻓﻳ�ﻪ ﻣ�ﻥ ﺍﻟﻔﺿ�ﺎﺋﻝ؟ ﻭﻟ� َﻡ ﺗ�ﺭﻙ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ‪ ،‬ﻭﻫ�ﻭ ﻛﺎﺗ�ﺏ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪‬؟‬
‫ﺃﺑﻲﱢ ﺑﻥ ﻛﻌ ٍ‬
‫)‪(10‬‬
‫ﻭﻫﺫﺍ ﺑﺎﺏ ﻻ ﻁﺭﻳﻕ ﺇﻟﻰ ﺳ ﱢﺩﻩ‪.‬‬
‫ﻓﺎﺧﺗﻳﺎﺭ ﺯﻳﺩ ﻟِ َﻬ ِﺫ ِﻩ ﺍﻟﻣﻬﻣﺔ ﻛﺎﻥ ﺍﺟﺗﻬﺎ ًﺩﺍ ﻣ�ﻥ ﺍﻟﺧﻠﻳﻔ�ﺔ ﺍﻟﺭﺍﺷ�ﺩ ﻋﺛﻣ�ﺎﻥ ‪ ،‬ﻭﻛ�ﺎﻥ ﻧﻅ�ﺭً ﺍ ﻣﻧ�ﻪ‬
‫ﻟِﻣﺻﻠﺣﺔ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺩ ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﻫﺫﺍ ﺍﻻﺟﺗﻬﺎﺩ ﻛﻝ ﻣﻥ ﺷﻬﺩﻩ‪ ،‬ﺇﻻ ﻣﺎ ﻭﺭﺩ ﻋ�ﻥ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‬
‫ﻣﻥ ﻛﺭﺍﻫﻳﺔ ﺫﻟﻙ‪.‬‬
‫ﻭﻟﻘﺩ ﺻﻭﱠ ﺏ ﺍﻟﻌﻠﻣﺎء ﺍﺧﺗﻳﺎﺭ ﻋﺛﻣﺎﻥ ﺯﻳﺩَ ﺑﻥ ﺛﺎﺑ ٍ‬
‫ﺕ ﻟِﻬﺫﺍ ﺍﻟﻌﻣﻝ‪ ،‬ﻭﻋﻠﻠﻭﺍ ﺫﻟﻙ ﺑﺄﻣﻭﺭ‪ ،‬ﻣﻧﻬﺎ‪:‬‬

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‫ﻛﺎﺗ�ﺏ ﺍﻟ�ﻭﺣﻲ‪،‬‬
‫َ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺯﻳ ًﺩﺍ ﻛﺎﻥ ﻫﻭ ﺍﻟﺫﻱ ﻗﺎﻡ ﺑﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ‪ ،‬ﻟﻛﻭﻧ�ﻪ‬
‫ﻭ َﻟﻣﱠﺎ ﻛﺎﻧﺕ ﺍﻟﻣﻬﻣﺔ ﺍﻟﺟﺩﻳﺩﺓ‪ ،‬ﻭﻫﻲ ﻧﺳﺦ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻣﺭﺗﺑﻁﺔ ﺑﺎﻟﻣﻬﻣﺔ ﺍﻷﻭﻟ�ﻰ ‪-‬ﻛ�ﺎﻥ ﺍﺧﺗ�ﺎﺭ‬
‫)‪(11‬‬ ‫ً‬
‫ﺃﻭﻟﻳﺔ ﻟﻳﺳﺕ ﻟﻐﻳﺭﻩ‪.‬‬ ‫ﺯﻳﺩ ﺃﻭﻟﻰ ﻣﻥ ﺍﺧﺗﻳﺎﺭ ﺍﺑﻥ ﻣﺳﻌﻭﺩٍ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﻟﺯﻳﺩ ﻓﻲ ﺫﻟﻙ‬
‫ﻭﻗﺩ ﺭﻭﻯ ﺛﻌﻠﺑﺔ ﺑﻥ ﻣﺎﻟﻙ ﻋﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺃﻧ�ﻪ ﻗ�ﺎﻝ‪ :‬ﻣ�ﻥ ﻳﻌْ � ِﺫﺭُﻧﻲ ﻣ�ﻥ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩٍ‪ ،‬ﻳ�ﺩﻋﻭ‬
‫ﺍﻟﻧﺎﺱ ﺇﻟﻰ ﺍﻟﺧﻼﻑ ﻭﺍﻟﺷﺑﻬﺔ ﻭﺍﻟﺗﻌﺻﺏ ﻋﻠﻲﱠ ﺇﺫ ﻟﻡ َﺃﻭﻟﱢﻪ ﻧﺳﺦ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻬﻼﱠ ﻋﺗﺏ ﻋﻠﻰ ﺃﺑ�ﻲ‬
‫ﺑﻛﺭ ﻭﻋﻣﺭ‪ ،‬ﻫﻣﺎ ﻋﺯﻻﻩ ﻋﻥ ﻧﺳﺦ ﺍﻟﻘﺭﺁﻥ ﻭﻭﻟﻳﺎﻩ ﺯﻳﺩَ ﺑﻥ ﺛﺎﺑﺕ‪ ،‬ﻭﺍ ﱠﺗﺑﻌ�ﺕ ﺃﺛﺭﻫﻣ�ﺎ ﻓﻳﻣ�ﺎ َ‬
‫ﺑﻘ�ﻲ‬
‫)‪(12‬‬
‫ﻣﻥ ﺃﺻﺣﺎﺏ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪.‬ـ‬
‫ﺍﻟﺛ��ﺎﻧﻲ‪ :‬ﺃﻥ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﻓ��ﻲ ﺯﻣ��ﻥ ﻋﺛﻣ��ﺎﻥ ﻛ��ﺎﻥ ﺑﺎﻟﻣﺩﻳﻧ��ﺔ‪ ،‬ﻭﻛ��ﺎﻥ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭ ٍﺩ ﺇﺫ ﺫﺍﻙ‬
‫ﺑﺎﻟﻛﻭﻓﺔ‪ ،‬ﻭﻟﻡ ﻳﺅﺧﺭ ﻋﺛﻣﺎﻥ ﻣﺎ ﻋﺯﻡ ﺇﻟﻳﻪ ﻣﻥ ﺫﻟﻙ ﺇﻟﻰ ﺃﻥ ﻳﺭﺳ�ﻝ ﺇﻟﻳ�ﻪ ﻭﻳﺣﺿ�ﺭ‪ ،‬ﻓﻘ�ﺩ ﻛﺎﻧ�ﺕ‬
‫)‪(13‬‬
‫ﺍﻟﻔﺗﻧﺔ ﺗﺩﻕ ﺍﻷﺑﻭﺍﺏ ﺑﻌﻧﻑٍ‪ ،‬ﻭﻛﺎﻥ ﻻ ﺑﺩ ﻣﻥ ﻣﻌﺎﺟﻠﺗﻬﺎ ﻗﺑﻝ ﺃﻥ ﺗﺳﺗﺷﺭﻱ‪.‬‬
‫ﺍﻟﺛﺎﻟ��ﺙ‪ :‬ﺃﻥ ﻓﺿ��ﻝ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ ﻋﻠ��ﻰ ﺯﻳ��ﺩ ﺑ��ﻥ ﺛﺎﺑ��ﺕ ﻻ ﻳﺳ��ﻭﱢ ﻍ ﺗﻘﺩﻳ��ـﻣﻪ ﻋﻠﻳ��ﻪ ﻓ��ﻲ ﻧﺳ��ﺦ‬
‫ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﺇﻣﺎﻣً�ﺎ ﻓ�ﻲ ﺍﻷﺩﺍء‪ ،‬ﻭﻛ�ﺎﻥ ﺯﻳ� ٌﺩ ﺇﻣﺎﻣً�ﺎ ﻓ�ﻲ ﺍﻟﺧ�ﻁ ﻭﺍﻟﻛﺗﺎﺑ�ﺔ‪،‬‬
‫ﻣﻊ ﻛﻭﻧﻪ ﻓﻲ ﺍﻟﻣﺣﻝ ﺍﻟﺷﺭﻳﻑ ﻓﻲ ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺣﺳﻥ ﺍﻟﺧﻁ ﻭﺍﻟﺿﺑﻁ‪ ،‬ﻭﻛﺎﻥ ﻣﻥ ﺧﻭﺍﺹ‬
‫ﻛﺗﺑﺔ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻓﻛﺎﻥ ﺍﺧﺗﻳﺎﺭ ﺍﻷﻋﻠﻡ ﺑﺎﻟﻛﺗﺎﺑﺔ ﻭﺍﻟﺧﻁ ﻭﺍﻟﺿﺑﻁ ﺃﻭﻟ�ﻰ ﻣ�ﻥ ﺍﺧﺗﻳ�ﺎﺭ ﺍﻷﻗ�ﺩﻡ ﻓ�ﻲ‬
‫ﺍﻟﺗﻠﻘﻲ ﻭﺍﻟﺣﻔﻅ‪.‬‬
‫ً‬
‫ﺣﻔﻅ�ﺎ‪ ،‬ﺃﻭ‬ ‫ﻓﻠﻭ ﺃﻥ ﺃﺣﺩﻧﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻛﺗﺏ ﺍﻟﻳﻭﻡ ﻣﺻ�ﺣ ًﻔﺎ‪ ،‬ﻓﻠ�ﻥ ﻳﻠ�ﺗﻣﺱ ﻟ�ﻪ ﺃﻗ�ﺩﻡ ﺃﻫ�ﻝ ﻋﺻ�ﺭﻩ‬
‫)‪(14‬‬ ‫ًّ‬
‫ﻭﺧﻁﺎ‪ ،‬ﻭﺃﺣﺿﺭﻫﻡ ﻓﻬﻣًﺎ‪.‬‬ ‫ً‬
‫ﺿﺑﻁﺎ‬ ‫ﺃﻗﻭﺍﻫﻡ ﺃﻭ ﺃﺷﺟﻌﻬﻡ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﻳﻠﺗﻣﺱ ﺃﺣﺳﻧﻬﻡ‬
‫ﻭﻗﺩ ﻭﺭﺩ ﺃﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﻟﻡ ﻳﻛﻥ ﻗﺩ ﺣﻔﻅ ﻛﻝ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺣﻳ�ﺎﺓ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﺑ�ﻝ ﻭﺭﺩ‬
‫ﺃﻳﺿًﺎ ﺃﻧﻪ ﻣﺎﺕ ﻭﻟﻡ ﻳﺧﺗﻣ�ﻪ‪ ،‬ﻓﻛ�ﺎﻥ ﺯﻳ� ٌﺩ ﺑ�ﺫﻟﻙ ﺃﻭﻟ�ﻰ ﻣﻧ�ﻪ‪ ،‬ﺇﺫ ﻗ�ﺩ ﻛ�ﺎﻥ ﺣﻔ�ﻅ ﺍﻟﻘ�ﺭﺁﻥ ﻛﻠ�ﻪ ﻓ�ﻲ‬
‫ﺣﻳﺎﺓ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺭﻁﺑﻲ‪ :‬ﻓﺎﻟﺷﺎﺋﻊ ﺍﻟ�ﺫﺍﺋﻊ ْﺍﻟﻣ َﺗﻌ�ﺎ َﻟﻡ ﻋﻧ�ﺩ ﺃﻫ�ﻝ ﺍﻟﺭﻭﺍﻳ�ﺔ ﻭﺍﻟﻧﻘ�ﻝ ﺃﻥ ﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‬
‫ﺗﻌﻠﱠﻡ ﺑﻘﻳﺔ ﺍﻟﻘﺭﺁﻥ ﺑﻌﺩ ﻭﻓﺎﺓ َﺭﺳُﻭﻝ ِ‬
‫ﷲ ‪ ،‬ﻭﻗﺩ ﻗﺎﻝ ﺑﻌﺽ ﺍﻷﺋﻣﺔ‪ :‬ﻣﺎﺕ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳ�ﻌﻭﺩ‬
‫)‪(15‬‬
‫ﻗﺑﻝ ﺃﻥ ﻳﺧﺗﻡ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﻳﺿﺎﻑ ﺇﻟﻰ ﻫﺫﺍ ﻣﺎ ﻛﺎﻥ ﻟﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﻣﻥ ﺍﻟﺧﺻﺎﻝ ﺍﻟﺗﻲ ﺃﻫﻠﺗﻪ ﻟﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻋﻠ�ﻰ ﻋﻬ�ﺩ‬
‫)‪(16‬‬
‫ﺍﻟﺻ ﱢﺩﻳﻕ‪ ،‬ﻛﻣﺎ ﻣﺭﱠ ﺑﻧﺎ‪.‬‬

‫‪153‬‬
‫ﻭﻗﺩ ﻛﺎﻥ ﻳﻛﻔ�ﻲ ﻻﺧﺗﻳ�ﺎﺭﻩ ﻟِﻬ�ﺫﺍ ﺍﻟﻌﻣ�ﻝ ﺛﻘ�ﺔ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﻓﻳ�ﻪ‪ ،‬ﺇﺫ ﺃﻣ�ﺭﻩ ﺃﻥ ﻳ�ﺗﻌﻠﻡ ﻛﺗ�ﺎﺏ ﻳﻬ�ﻭﺩٍ‪،‬‬
‫ﻣﺛ�ﻝ ﻓ�ﻲ ﺍﻟﻔﻁﻧ�ﺔ ﻭﺍﻟ�ﺫﻛﺎء‪ ،‬ﻣ�ﻊ ﺣﺩﺍﺛ�ﺔ‬ ‫ﻋﺷ�ﺭ ﻳﻭﻣً�ﺎ‪ ،‬ﻓﺿ�ﺭﺏ ﺑ�ﺫﻟﻙ ﺃﺭﻭﻉ ٍ‬ ‫َ‬ ‫ﻓﺗﻌﻠﻣﻪ ﻓﻲ ﺳ�ﺑﻌ َﺔ‬
‫ﺳِ ﱢﻧﻪ ‪.‬‬
‫�ﺎﺏ َﻳﻬُ�ﻭﺩَ ‪َ ،‬ﻭ َﻗ�ﺎ َﻝ‪ :‬ﺇِ ﱢﻧ�ﻲ َﻭ ِ‬
‫ﷲ‬ ‫�ﺕ َﻟ� ُﻪ ِﻛ َﺗ َ‬ ‫ﺕ َﻗﺎ َﻝ‪ :‬ﺃَ َﻣ َﺭﻧِﻲ َﺭﺳُﻭ ُﻝ ِ‬
‫ﷲ ‪َ ،‬ﻓ َﺗ َﻌﻠﱠﻣْ ُ‬ ‫ْﻥ َﺛ ِﺎﺑ ٍ‬
‫ﻋﻥ َﺯ ْﻳ ِﺩ ﺑ ِ‬
‫�ﺕ ﺃَ ْﻛ ُﺗ�ﺏُ‬
‫َﻣﺎ ﺁ َﻣﻥُ َﻳﻬُﻭ َﺩ َﻋ َﻠﻰ ِﻛ َﺗ ِﺎﺑﻲ‪َ ،‬ﻓ َﺗ َﻌﻠﱠﻣْ ُﺗﻪُ‪َ ،‬ﻓ َﻠ ْﻡ َﻳﻣُﺭﱠ ِﺑﻲ ﺇِﻻﱠ ِﻧﺻْ ﻑُ َﺷﻬ ٍْﺭ َﺣ ﱠﺗﻰ َﺣ َﺫ ْﻗ ُﺗﻪُ‪َ ،‬ﻓ ُﻛ ْﻧ ُ‬
‫ﺏ‪َ ،‬ﻭﺃَ ْﻗ َﺭﺃ ُ َﻟ ُﻪ ﺇِ َﺫﺍ ُﻛﺗ َ‬
‫ِﺏ ﺇِ َﻟ ْﻳ ِﻪ‪.‬‬ ‫َﻟ ُﻪ ﺇِ َﺫﺍ َﻛ َﺗ َ‬
‫)‪(17‬‬

‫ﷲ ‪ُ :‬ﺗﺣْ ﺳِ �ﻥُ ﺍﻟﺳﱡ�ﺭْ َﻳﺎ ِﻧ ﱠﻳ َﺔ؟ ﺇِ ﱠﻧ َﻬ�ﺎ َﺗ�ﺄْﺗِﻳﻧِﻲ ُﻛ ُﺗ�ﺏٌ ‪َ .‬ﻗ�ﺎ َﻝ‪:‬‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﻧﻪ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ ﻟِ�ﻲ َﺭﺳُ�ﻭ ُﻝ ِ‬
‫)‪(18‬‬
‫ﺕ‪ :‬ﻻَ‪َ .‬ﻗﺎ َﻝ‪َ :‬ﻓ َﺗ َﻌﻠﱠﻣْ َﻬﺎ‪َ .‬ﻓ َﺗ َﻌﻠﱠﻣْ ُﺗ َﻬﺎ ﻓِﻲ َﺳﺑ َْﻌ َﺔ َﻋ َﺷ َﺭ َﻳ ْﻭﻣًﺎ‪.‬‬ ‫ﻗُ ْﻠ ُ‬
‫ﻭﻗﺩ ﺃﻧﻛﺭ ﺍﻟﺻﺣﺎﺑﺔ ﻋﻠﻰ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ ﻣ�ﺎ ﻓﻌﻠ�ﻪ ﻣ�ﻥ ﻣﻧ�ﺎﻓﺭﺓ ﺍﻟﺟﻣﺎﻋ�ﺔ ﻓﻳﻣ�ﺎ ﺭﺃﻭﺍ ﻣ�ﻥ ﻧﺳ�ﺦ‬
‫ﺍﻟﻣﺻ���ﺎﺣﻑ ﻭﺍﺧﺗﻳ���ﺎﺭ ﺯﻳ���ﺩ ﻟ���ﺫﻟﻙ ﺍﻟﻌﻣ���ﻝ‪ ،‬ﻭﻣ���ﻥ ﺗﺣﺭﻳﺿ���ﻪ ﺍﻟﻧ���ﺎﺱ ﻋﻠ���ﻰ ﻋ���ﺩﻡ ﺗﺣﺭﻳ���ﻕ‬
‫ﻣﺻﺎﺣﻔﻬﻡ‪ ،‬ﻛﻣﺎ ﻣﺭﱠ ﻗﺭﻳﺑًﺎ ﻓﻲ ﺣﺩﻳﺙ ﺍﻟﺯﻫﺭﻱ‪ ،‬ﻭﻓﻳﻪ‪:‬‬
‫ﺏ‬ ‫�ﻝ ﺃَﺻْ َ‬
‫�ﺣﺎ ِ‬ ‫ْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ ِﺭ َﺟ�ﺎ ٌﻝ ِﻣ�ﻥْ ﺃَ َﻓﺎﺿِ ِ‬ ‫ﺍﻟﺯﻫْ ِﺭﻱﱡ ‪َ :‬ﻓ َﺑ َﻠ َﻐﻧِﻲ ﺃَﻥﱠ َﺫﻟِ َ‬
‫ﻙ َﻛ ِﺭ َﻫ ُﻪ ِﻣﻥْ َﻣ َﻘﺎ َﻟ ِﺔ ﺍﺑ ِ‬ ‫َﻗﺎ َﻝ ﱡ‬
‫)‪(19‬‬
‫ﺍﻟ ﱠﻧ ِﺑﻲﱢ ‪.‬ـ‬
‫ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺟﺎء ﻋﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻣﻥ ﻛﺭﺍﻫﺔ ﺫﻟﻙ ﺇﻧﻣﺎ ﻛﺎﻥ ﻅ ًّﻧﺎ ﻣﻧ�ﻪ ﺃﻧ�ﻪ َﻳﻣﻧ�ﻊ ﻣ�ﻥ ﻗ�ﺭﺍءﺓ‬
‫ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻭﺟﻪ ﻣﻣﺎ ﺻ ﱠﺢ ﻋﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺃﻧﻪ ﻗﺭﺁﻥ ﻣ َﻧﺯﻝ‪ ،‬ﻣﺳﺗﻘﺭﱞ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ‪،‬‬
‫ﻓﻠﻣﱠﺎ ﺗﺑﻳﻥ ﻟﻪ ﻋﺩﻡ ﺍﻟﻣﻧﻊ ِﻣﻣﱠﺎ ﺻﺢ ﻣﻥ ﺍﻟﻘﺭﺍءﺓ ﺭﺟﻊ ﻋﻥ ﺭﺃﻳﻪ ﺇﻟﻰ ﺭﺃﻱ ﺍﻟﺟﻣﺎﻋﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺑﺎﻗﻼﻧﻲ‪ :‬ﻭﻗﺩ ﻭﺭﺩﺕ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺃﻥ ﻋﺛﻣﺎﻥ ﻭﻋﻅﻪ‪ ،‬ﱠ‬
‫ﻭﺣﺫﺭﻩ ﺍﻟﻔُﺭﻗﺔ‪ ،‬ﻓﺭﺟﻊ ﻭﺍﺳﺗﺟﺎﺏ‬
‫ﻭﺣﺙ ﺃﺻﺣﺎﺑﻪ ﻋﻠﻰ ﺫﻟﻙ‪ ،‬ﻓﺭﻭﻱ ﻋﻧﻪ ﻓﻲ ﺣﺩﻳﺙ ﻁﻭﻳﻝ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ … :‬ﻓﻣ�ﻥ‬ ‫ﱠ‬ ‫ﺇﻟﻰ ﺍﻟﺟﻣﺎﻋﺔ‪،‬‬
‫ً‬
‫ﺭﻏﺑ�ﺔ ﻋﻧﻬ�ﺎ‪ ،‬ﻭﻣ�ﻥ ﻗ�ﺭﺃ ﻋﻠ�ﻲﱠ ﺷ�ﻳ ًﺋﺎ ﻣ�ﻥ ﻫ�ﺫﻩ ﺍﻟﺣ�ﺭﻭﻑ‪ ،‬ﻓ�ﻼ‬ ‫ﻗﺭﺃ ﻋﻠﻰ ﻗﺭﺍءﺗﻲ‪ ،‬ﻓﻼ ﻳ�ﺩﻋﻬﺎ‬
‫)‪(20‬‬ ‫ً‬
‫ﺭﻏﺑﺔ ﻋﻧﻪ؛ ﻓﺈﻧﻪ ﻣﻥ ﺟﺣﺩ ﺑﺣﺭﻑ ﻣﻧﻪ ﻓﻘﺩ ﺟﺣﺩﻩ ﻛﻠﻪ‪.‬‬ ‫ﻳﺩﻋ ْﻧﻪ‬
‫َ‬
‫ﻣﺼﺤﻒ اﺑﻦ ﻣﺴﻌﻮد ﻳﻮاﻓﻖ ﻣﺼﺎﺣﻒ اﻟﺠﻤﺎﻋﺔ‬
‫ﻭ ِﻣ ﱠﻣ��ﺎ ﻳ��ﺩﻝ ﻋﻠ��ﻰ ﺃﻥ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭ ٍﺩ ‪ ‬ﻗ��ﺩ ﺭﺟ��ﻊ ﺇﻟ��ﻰ ﺭﺃﻱ ﺍﻟﺟﻣﺎﻋ��ﺔ ﺃﻥ ﻗﺭﺍءﺗ��ﻪ ﻗ��ﺩ ﺭﻭﺍﻫ��ﺎ‬
‫ﻋﺎﺻ��ﻡ ﻭﺣﻣ��ﺯﺓ ﻭﺍﻟﻛﺳ��ﺎﺋﻲ‪ ،‬ﻭﻏﻳ��ﺭﻫﻡ‪ ،‬ﻛﻣ��ﺎ ﻣ��ﺭﱠ ﺑﻧ��ﺎ‪ (21)،‬ﻭﻗ��ﺭﺍءﺓ ﻫ��ﺅﻻء ﺍﻷﺋﻣ��ﺔ ﻣﻭﺍﻓﻘ��ﺔ‬
‫ﻙ‪.‬‬
‫ﻟﻠﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ‪-‬ﺑﻼ ﺷ ﱟ‬
‫ﻭﻻ ﺷﻙ ﺃﻳﺿًﺎ ﺃﻥ ﻗﺭﺍءﺓ ﺍﺑﻥ ﻣﺳ�ﻌﻭﺩ ﻛﺎﻧ�ﺕ ﻣﻭﺍﻓﻘ�ﺔ ﻟِﻣﺻ�ﺣﻔﻪ‪ ،‬ﻓ�ﺩﻝ ﺫﻟ�ﻙ ﻋﻠ�ﻰ ﺃﻧ�ﻪ ﺭﺟ�ﻊ‬

‫‪154‬‬
 ‫ﺇﻟﻰ ﻣﺎ ﺍﺗﻔﻘﺕ ﻋﻠﻳﻪ ﺟﻣﺎﻋﺔ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﺑﻌﺩ ﺃﻥ ﻅﻬﺭ ﻟﻪ ﺻﻭﺍﺑُﻬﻡ ﻓﻲ ﺫﻟﻙ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﻣﺣﻣﺩ ﺑﻥ ﺣﺯﻡ‪ :‬ﻭﺃﻣﺎ ﻗﻭﻟُﻬﻡ ﺇﻥ ﻣﺻﺣﻑ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ‪ ‬ﺧﻼﻑ ﻣﺻﺣﻔﻧﺎ‬
‫ﻙ‪ .‬ﻣﺻﺣﻑ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﺇ ﱠﻧﻣﺎ ﻓﻳﻪ ﻗﺭﺍءﺗﻪ ﺑﻼ ﺷﻙﱟ‪ ،‬ﻭﻗﺭﺍء ُﺗ�ﻪ ﻫ�ﻲ‬
‫ﻓﺑﺎﻁ ٌﻝ ﻭﻛﺫﺏٌ ﻭﺇﻓ ٌ‬
‫ﻭﻏﺭﺑﻬﺎ‪ ،‬ﻧﻘﺭﺃ ِﺑﻬﺎ ﻛﻣﺎ‬
‫ِ‬ ‫ﻋﺎﺻﻡ ﺍﻟﻣﺷﻬﻭﺭﺓ ﻋﻧﺩ ﺟﻣﻳﻊ ﺃﻫﻝ ﺍﻹﺳﻼﻡ ﻓﻲ ﺷﺭﻕ ﺍﻷﺭﺽ‬ ‫ٍ‬ ‫ﻗﺭﺍءﺓ‬
‫)‪(22‬‬
‫ﺫﻛﺭﻧﺎ‪ ،‬ﻛﻣﺎ ﻧﻘﺭﺃ ﺑﻐﻳﺭﻫﺎ ﻣﻣﺎ ﺻ ﱠﺢ ﺃﻧﻪ ﻛﻝ ﻣ َﻧﺯ ٌﻝ ﻣﻥ ﻋﻧﺩ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺑﻼﻗﻼﻧﻲ‪ :‬ﻭﻟﻭ ﻛﺎﻥ ﻓﻲ ﻗﺭﺍءﺓ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻣ�ﺎ ﻳُﺧ�ﺎﻟﻑ ﻣﺻ�ﺣﻑ ﻋﺛﻣ�ﺎﻥ ﻟﻅﻬ�ﺭ ﺫﻟ�ﻙ‬
‫ً‬
‫ﺧﺎﺻﺔ … ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ‪ :‬ﻭﻟﻭ ﻟﻘ�ﻲ ﺃﺣ� ٌﺩ ﻣ�ﻥ ﺃﺻ�ﺣﺎﺏ ﻋﺑ�ﺩ ﷲ ﺃﺣ� ًﺩﺍ ِﻣﻣﱠ�ﻥ‬ ‫ﻓﻲ ﻗﺭﺍءﺓ ﺣﻣﺯﺓ‬
‫ﻗﺭﺃ ﻋﻠﻳﻪ ﺧﻼﻑ ﻗﺭﺍءﺓ ﺍﻟﺟﻣﺎﻋ�ﺔ‪ ،‬ﻟﻭﺟ�ﺏ ﺃﻥ ﻳﻧﻘ�ﻝ ﺫﻟ�ﻙ ﻧﻘ�ﻼً ﻅ�ﺎﻫﺭً ﺍ ﻣﺷ�ﻬﻭﺭً ﺍ‪ ،‬ﻭﻓ�ﻲ ﻋ�ﺩﻡ‬
‫)‪(23‬‬
‫ﺫﻟﻙ ﺩﻟﻳ ٌﻝ ﻋﻠﻰ ﻓﺳﺎﺩ ﻫﺫﺍ‪.‬‬

‫)‪ (1‬ﻣﺭﱠ ﺫﻛﺭﻩ ﻓﻲ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ )ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ(‪.‬‬
‫)‪ (2‬ﺍﻟﺳﻳﺭﺓ ﺍﻟﻧﺑﻭﻳﺔ ﻻﺑﻥ ﻫﺷﺎﻡ )‪.(275/1‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺍﻟﻘﺭﺍء ﻣﻥ ﺃﺻﺣﺎﺏ ﺍﻟﻧﺑﻲ ‪ ‬ﺡ ‪.4999‬ﺍﻧﻅﺭ ﺍﻟﺻ�ﺣﻳﺢ ﻣ�ﻊ ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ‬
‫)‪.(662/8‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻛﺭﺍﻫﻳﺔ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﺫﻟﻙ ﺹ ‪.20‬‬
‫)‪ (5‬ﺍﻧﻅﺭ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺹ ‪.44‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺍﻟﻧﺳﺎﺋﻲ ﻓﻲ ﺳﻧﻧﻪ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺯﻳﻧﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺫﺅﺍﺑﺔ )‪ (134/8‬ﺡ ‪ ،5063‬ﻭﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗ�ﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ‬
‫ﺑﺎﺏ ﻛﺭﺍﻫﻳﺔ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﺫﻟﻙ ﺹ ‪.21،22‬‬
‫)‪ (7‬ﺳﻭﺭﺓ ﺁﻝ ﻋﻣﺭﺍﻥ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.161‬‬
‫ْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ )‪ (16/16‬ﺡ ‪،2462‬‬
‫ﷲﺑ ِ‬ ‫ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ‪ ،‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﺻﺣﺎﺑﺔ‪َ ،‬ﺑﺎﺏ ِﻣﻥْ َﻓ َ‬
‫ﺿ�ﺎﺋ ِِﻝ َﻋﺑْ� ِﺩ ِ‬
‫)‪(8‬‬

‫ﻭﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻛﺭﺍﻫﻳﺔ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﺫﻟﻙ ﺹ ‪.23‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣﺫﻱ ﻓﻲ ﺟﺎﻣﻌﻪ‪،‬ﻛﺗﺎﺏ ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﻭﻣﻥ ﺳ�ﻭﺭﺓ ﺍﻟﺗﻭﺑ�ﺔ )‪ (349-348/4‬ﺡ ‪ ،3104‬ﻭﺍﺑ�ﻥ ﺃﺑ�ﻲ‬
‫ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻛﺭﺍﻫﻳﺔ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﺫﻟﻙ ﺹ ‪.25-24‬‬
‫)‪ (10‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.370-369‬‬
‫)‪ (11‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،363‬ﻭ ﺹ ‪ ،368‬ﻭﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(635/8‬‬
‫)‪ (12‬ﺫﻛﺭ ﻫﺫﺍ ﺍﻟﺧﺑﺭ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺑﺎﻗﻼﻧﻲ ﻓﻲ ﺍﻻﻧﺗﺻﺎﺭ‪ ،‬ﺍﻧﻅﺭ‪ :‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.363‬‬
‫)‪ (13‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪ ،(635/8‬ﻭﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.372‬‬
‫)‪ (14‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.369-368‬‬
‫)‪ (15‬ﺍﻟﺟﺎﻣﻊ ﻷﺣﻛﺎﻡ ﺍﻟﻘﺭﺁﻥ )‪.(39/1‬‬

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 ‫)‪ (16‬ﺍﻧﻅﺭ ‪ :‬ﻣﻥ ﻗﺎﻡ ﺑﺎﻟﺟﻣﻊ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛﺭ‪ ،‬ﻭﻫﻭ ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻧﻲ‪.‬‬
‫)‪ (17‬ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ﻓﻲ ﺳﻧﻧﻪ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﻌﻠﻡ ﺑﺎﺏ ﺭﻭﺍﻳﺔ ﺣﺩﻳﺙ ﺃﻫﻝ ﺍﻟﻛﺗﺎﺏ )‪ (318/3‬ﺡ ‪.3645‬‬
‫)‪ (18‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻣﺳﻧﺩ ﺍﻷﻧﺻﺎﺭ )‪ (223/6‬ﺡ ‪.21077‬‬
‫)‪ (19‬ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣﺫﻱ ﻓﻲ ﺟﺎﻣﻌﻪ‪،‬ﻛﺗﺎﺏ ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﻭﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺗﻭﺑﺔ )‪ (349-348/4‬ﺡ ‪ ،3104‬ﻭﺍﺑﻥ ﺃﺑ�ﻲ‬
‫ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻛﺭﺍﻫﻳﺔ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﺫﻟﻙ ﺹ ‪.25-24‬‬
‫)‪ (20‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،264‬ﻭﺭﻭﻯ ﻧﺣﻭﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣ�ﺩ ﻓ�ﻲ ﻣﺳ�ﻧﺩﻩ‪ :‬ﻣﺳ�ﻧﺩ ﺍﻟﻣﻛﺛ�ﺭﻳﻥ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ‪،‬‬
‫)‪ (669/1‬ﺡ ‪.3835‬‬
‫)‪ (21‬ﺍﻧﻅﺭ ﻣﺑﺣﺙ ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻫﻭ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ‪.‬‬
‫)‪ (22‬ﺍﻟﻔﺻﻝ ﻓﻲ ﺍﻟﻣﻠﻝ ﻭﺍﻷﻫﻭﺍء ﻭﺍﻟﻧﺣﻝ )‪.(212/2‬‬
‫)‪ (23‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.382-380‬‬

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 ‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬رد اﻟﺸﺒﻬﺎت اﻟﺘﻲ أﺛﻴﺮت ﺣﻮل اﻟﺠﻤﻊ اﻟﻌﺜﻤﺎﻧﻲ‬
‫ﺍﻟﺷﺑﻬﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻟﻁﻌﻥ ﺑﺎﺳﺗﻧﻛﺎﺭ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ‪ ‬ﺗﻭﻟﻲ ﺯﻳﺩ ﺍﻟﺟﻣﻊ‬
‫ﻭﻗﺩ ﻁﻌﻥ ﺑﻌﺽ ﺍﻟﻁﺎﻋﻧﻳﻥ ﻋﻠﻰ ﻛﺗﺎﺏ ﷲ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ ‪ِ ‬ﺑﻣ�ﺎ ﻭﺭﺩ‬
‫ﻋﻥ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭ ٍﺩ ﻣ�ﻥ ﺍﺳ�ﺗﻧﻛﺎﺭ ﺗ�ﻭﻟﻲ ﺯﻳ� ٍﺩ ﻫ�ﺫﺍ ﺍﻟﺟﻣ�ﻊ‪ ،‬ﻭﻋ�ﺩﻡ ﺗﻭﻟﻳ�ﻪ ﺇﻳ�ﺎﻩ‪ ،‬ﻣ�ﻊ ﻛﻭﻧ�ﻪ ﺃﻋﻠ�ﻡ‬
‫ﺃﺻﺣﺎﺏ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺑﻛﺗﺎﺏ ﷲ‪ ،‬ﻭﺍﺳﺗﺩﻟﻭﺍ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﺑﺎﻷﺣﺎﺩﻳ�ﺙ ﺍﻟﺳ�ﺎﺑﻘﺔ ﻓ�ﻲ ﺍﻋﺗ�ﺭﺍﺽ ﺍﺑ�ﻥ‬
‫ﻣﺳﻌﻭﺩ ﻋﻠﻰ ﻋﺛﻣﺎﻥ‪ ،‬ﻭﻣﻧﻬﺎ‪:‬‬
‫ﺕ ِﺑ َﻣﺎ َﻏ ﱠﻝ َﻳ ْﻭ َﻡ ْﺍﻟ ِﻘ َﻳﺎ َﻣ ِﺔ }‪ُ (1)،‬ﺛ ﱠﻡ َﻗﺎ َﻝ‪َ :‬ﻋ َﻠﻰ‬ ‫ﷲ ﺃَ ﱠﻧ ُﻪ َﻗﺎ َﻝ‪َ { :‬ﻭ َﻣﻥْ َﻳ ْﻐﻠُ ْﻝ َﻳﺄْ ِ‬ ‫َﻋﻥْ َﺷﻘ ٍ‬
‫ِﻳﻕ َﻋﻥْ َﻋ ْﺑ ِﺩ ِ‬
‫ُ�ﻭﺭ ًﺓ‪َ ،‬ﻭ َﻟ َﻘ ْ�ﺩ‬
‫ِﻳﻥ ﺳ َ‬ ‫ﷲ ‪ِ ‬ﺑﺿْ ﻌًﺎ َﻭ َﺳ� ْﺑﻌ َ‬ ‫ُﻭﻝ ِ‬ ‫ﺕ َﻋ َﻠﻰ َﺭﺳ ِ‬ ‫ﻗ َِﺭﺍء ِﺓ َﻣﻥْ َﺗﺄْ ُﻣﺭُﻭﻧِﻲ ﺃَﻥْ ﺃَ ْﻗ َﺭﺃَ؟ َﻓ َﻠ َﻘ ْﺩ َﻗ َﺭ ْﺃ ُ‬
‫ﷲ‪َ ،‬ﻭ َﻟ ْﻭ ﺃَﻋْ َﻠ ُﻡ ﺃَﻥﱠ ﺃَ َﺣ ًﺩﺍ ﺃَﻋْ َﻠ� ُﻡ ِﻣ ﱢﻧ�ﻲ َﻟ َﺭ َﺣ ْﻠ ُ‬
‫�ﺕ‬ ‫ﺏ ِ‬ ‫ﷲ ‪ ‬ﺃَ ﱢﻧﻲ ﺃَﻋْ َﻠ ُﻣ ُﻬ ْﻡ ِﺑ ِﻛ َﺗﺎ ِ‬ ‫ُﻭﻝ ِ‬ ‫َﻋﻠِ َﻡ ﺃَﺻْ َﺣﺎﺏُ َﺭﺳ ِ‬
‫ﻙ َﻋ َﻠﻳْ� ِﻪ َﻭﻻَ‬ ‫ﺕ ﺃَ َﺣ ًﺩﺍ َﻳ ُﺭ ﱡﺩ َﺫﻟِ� َ‬
‫ﺏ ﻣ َُﺣ ﱠﻣ ٍﺩ ‪َ ‬ﻓ َﻣﺎ َﺳ ِﻣﻌْ ُ‬ ‫ﺕ ﻓِﻲ َﺣ َﻠ ِﻕ ﺃَﺻْ َﺣﺎ ِ‬ ‫ِﻳﻕ‪َ :‬ﻓ َﺟ َﻠﺳْ ُ‬
‫ﺇِ َﻟ ْﻳ ِﻪ‪َ .‬ﻗﺎ َﻝ َﺷﻘ ٌ‬
‫)‪(2‬‬
‫َﻳﻌِﻳ ُﺑ ُﻪ‪.‬‬
‫ﻭﻗﺎﻟﻭﺍ‪ :‬ﺇﻥ ﺍﺳﺗﻧﻛﺎﺭ ﺍﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﻁﻌﻥٌ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻫﻭ ﺩﻟﻳ ٌﻝ ﻋﻠ�ﻰ ﺃﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟ�ﺫﻱ‬
‫ﺑﻳﻥ ﺃﻳﺩﻳﻧﺎ ﻟﻳﺱ ﻣﻭﺛﻭ ًﻗﺎ‪ ،‬ﻭﻫﻭ ﺃﻳﺿً�ﺎ ﻁﻌ�ﻥٌ ﻓ�ﻲ ﺗ�ﻭﺍﺗﺭ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﺇﺫ ﻟ�ﻭ ﻛ�ﺎﻥ ﻣ�ﺎ ﻛﺗﺑ�ﻪ ﻋﺛﻣ�ﺎﻥ‬
‫)‪(3‬‬
‫ﻣﺗﻭﺍﺗﺭً ﺍ َﻟﻣﺎ ﻭﺳﻊ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﺍﺳﺗﻧﻛﺎﺭﻩ‪.‬‬
‫ﻭﺍﻟﺟﻭﺍﺏ ﻋﻥ ﻫﺫﻩ ﺍﻟﺷﺑﻬﺔ‪:‬‬
‫ﺃﻭﻻً‪ :‬ﺃﻥ ﺍﻻﺳ��ﺗﻧﻛﺎﺭ ﺍﻟﻣ��ﺭﻭﻱ ﻋ��ﻥ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭ ٍﺩ ﻟ��ﻡ ﻳﻛ��ﻥ ﻁﻌ ًﻧ��ﺎ ﻓ��ﻲ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻭﻻ‬
‫ﺍﺳﺗﻧﻛﺎﺭً ﺍ ﻟﻔﻌﻝ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﻛﺎﻥ ﺍﺳﺗﻧﻛﺎﺭً ﺍ ﻻﺧﺗﻳﺎﺭ ﻣﻥ ﻳﻘﻭﻡ ِﺑﻬﺫﺍ ﺍﻟﺟﻣﻊ‪ ،‬ﺇﺫ ﻛ�ﺎﻥ ﻳ�ﺭﻯ‬
‫ﻓﻲ ﻧﻔﺳﻪ ﺃﻧﻪ ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﺳﻧﺩ ﺇﻟﻳﻪ ﻫ�ﺫﺍ ﺍﻟﺟﻣ�ﻊ‪ ،‬ﻣ�ﻊ ﻛﻣ�ﺎﻝ ﺛﻘﺗ�ﻪ ﻓ�ﻲ ﺯﻳ� ٍﺩ ﻭﺃﻫﻠﻳﺗِ�ﻪ ﻟﻠﻧﻬ�ﻭﺽ‬
‫ِﺑﻣﺎ ﺃﺳﻧﺩ ﺇﻟﻳﻪ‪.‬‬
‫ﻙ ﺃﻥ ﺗﻘﺩﻳﺭ ﻋﺛﻣﺎﻥ‪ ،‬ﻭﻣﻥ ﻗﺑﻠﻪ ﺃﺑ�ﻭ‬ ‫ﻭﻣﺳﺄﻟﺔ ﺍﺧﺗﻳﺎﺭ ﻣﻥ ﻳﻘﻭﻡ ﺑﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺗﻘﺩﻳﺭﻳﺔ‪ ،‬ﻭﻻ ﺷ ﱠ‬
‫ﺑﻛﺭ ﻭﻋﻣﺭ ﺃﻥ ﺯﻳ ًﺩﺍ ﺃﻛﻔﺄ ﻣﻥ ﻏﻳﺭﻩ ﻟﻠﻘﻳﺎﻡ ِﺑﻬﺫﺍ ﺍﻟﻌﻣ�ﻝ ‪-‬ﺃﺻ�ﺩﻕ ﻣ�ﻥ ﺗﻘ�ﺩﻳﺭ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭ ٍﺩ ﻟ�ﻪ‪،‬‬
‫ﻛﻣﺎ ﻣﺭﱠ ﺑﻧﺎ ﻗﺭﻳﺑًﺎ ﻓﻲ ﺗﺻﻭﻳﺏ ﺍﺧﺗﻳﺎﺭ ﻋﺛﻣﺎﻥ ﺯﻳ ًﺩﺍ ﻋﻠﻰ ﻏﻳﺭﻩ ﻟﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫)‪(4‬‬

‫ﺻ�ﻐﻳﺭ ﻓ�ﺎﻕ ﻣ�ﻥ ﻫ�ﻭ ﺃﻛﺑ�ﺭ ﻣﻧ�ﻪ‪ ،‬ﻭﻗ�ﺩ‬

‫ٍ‬ ‫ﻭﺃﻣﺎ ﺣﺩﺍﺛﺔ ﺳِ ﻥﱢ ﺯﻳ ٍﺩ ‪ ،‬ﻓﻠﻳﺳ�ﺕ ﻣﻁﻌ ًﻧ�ﺎ‪ ،‬ﻓﻛ�ﻡ ﻣ�ﻥ‬
‫ﻛﺎﻥ ﻓﻲ ﺛﻘﺔ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺑﺯﻳﺩ ‪-‬ﻛﻣﺎ ﻣﺭﱠ ﻗﺭﻳﺑًﺎ‪ -‬ﻣﺎ ﻳﺩﻝ ﻋﻠﻰ ﺃﻫﻠﻳﺗﻪ ﻭﻛﻔﺎﻳﺗﻪ‪ ،‬ﻭﻗﺩ ﻗ ﱠﺩﻡ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪‬‬
‫ﺑﻌﺽ ﺻﻐﺎﺭ ﺍﻟﺳِ ﻥﱢ ﻋﻠ�ﻰ ﻣ�ﻥ ﻫ�ﻡ ﺃﻛﺑ�ﺭ ﻣ�ﻧﻬﻡ َﻟﻣﱠ�ﺎ ﺭﺃﻯ ﻣ�ﻥ ﻛﻔ�ﺎﻳﺗﻬﻡ ﻭﺃﻫﻠﻳ�ﺗﻬﻡ ﻓﻳﻣ�ﺎ ﻗ� ﱠﺩﻣﻬﻡ‬

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‫ﻓﻳﻪ‪ ،‬ﻛﻣﺎ ﻗ ﱠﺩﻡ ﺃﺳﺎﻣﺔ ﺑﻥ ﺯﻳﺩ ﺑﻥ ﺣﺎﺭﺛﺔ ﻋﻠﻰ ﺟﻳﺵ ﻓﻳﻪ ﻛﺑ�ﺎﺭ ﺍﻟﻣﻬ�ﺎﺟﺭﻳﻥ ﻭﺍﻷﻧﺻ�ﺎﺭ‪ ،‬ﻭﻫ�ﻭ‬
‫ﺍﺑﻥ ﺳﺕ ﻋﺷﺭﺓ ﺳﻧﺔ‪ ،‬ﺭﻏ�ﻡ ﻁﻌ�ﻥ ﺑﻌ�ﺽ ﺍﻟﻧ�ﺎﺱ ﻓ�ﻲ ﺇﻣﺎﺭﺗ�ﻪ‪ ،‬ﻭﺃﻧﻔ�ﺫ ﻫ�ﺫﺍ ﺍﻟﺟ�ﻳﺵ ﺃﺑ�ﻭ ﺑﻛ�ﺭ‬
‫ًّ‬
‫ﻣﺣﺗﺟ�ﺎ ﻓ�ﻲ ﺫﻟ�ﻙ ﺑﺗﻘ�ﺩﻳﻡ ﺍﻟﺭﱠ ﺳُ�ﻭﻝ‬ ‫‪ ،‬ﻭﻟﻡ ﻳﺄﺑﻪ ﻻﺳﺗﻧﻛﺎﺭ ﺑﻌﺽ ﺫﻭﻱ ﺍﻟﺳﻥ ﻣﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ‪،‬‬
‫‪ ‬ﺇﻳﺎﻩ‪.‬‬
‫ﺙ ﻣ َِﻥ‬ ‫ﺕ ﻓِﻳ َﻣﺎ َﻳﺑ َْﻌ ُ‬ ‫ﺕ َﻣ َﻊ ﺍﻟ ﱠﻧ ِﺑﻲﱢ ‪َ ‬ﺳﺑ َْﻊ َﻏ َﺯ َﻭﺍﺕٍ‪َ ،‬ﻭ َﺧ َﺭﺟْ ُ‬ ‫ْﻥ ﺍﻷَ ْﻛ َﻭ ِﻉ‪َ ،‬ﻗﺎ َﻝ‪َ :‬ﻏ َﺯ ْﻭ ُ‬ ‫َﻋﻥْ َﺳ َﻠ َﻣ َﺔ ﺑ ِ‬
‫ﺙ ِﺗﺳْ َﻊ َﻏ َﺯ َﻭﺍﺕٍ‪َ ،‬ﻣﺭﱠ ًﺓ َﻋ َﻠ ْﻳ َﻧﺎ ﺃَﺑُﻭ َﺑ ْﻛ ٍﺭ َﻭ َﻣﺭﱠ ًﺓ َﻋ َﻠ ْﻳ َﻧﺎ ﺃ ُ َﺳﺎ َﻣﺔ‪.‬‬
‫ُ )‪(5‬‬
‫ْﺍﻟ ُﺑﻌُﻭ ِ‬
‫ﺙ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪َ ‬ﺑﻌْ ًﺛﺎ‪َ ،‬ﻭﺃَﻣ َﱠﺭ َﻋ َﻠ�ﻳ ِْﻬ ْﻡ ﺃ ُ َﺳ�ﺎ َﻣ َﺔ‬ ‫ْﻥ ُﻋ َﻣ َﺭ ‪َ -‬ﺭﺿِ ﻲ ﷲ َﻋ ْﻧﻬ َﻣﺎ‪َ ،‬ﻗﺎ َﻝ‪َ :‬ﺑ َﻌ َ‬ ‫ﷲﺑ ِ‬ ‫ﻭﻋﻥْ َﻋ ْﺑ ِﺩ ِ‬ ‫َ‬
‫ﺎﺭ ِﺗﻪِ‪َ ،‬ﻓ َﻘﺎ َﻝ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪ :‬ﺇِﻥْ َﺗ ْﻁ َﻌ ُﻧﻭﺍ ﻓِﻲ ﺇِ َﻣ َ‬
‫ﺎﺭ ِﺗﻪِ‪َ ،‬ﻓ َﻘ ْ�ﺩ ُﻛ ْﻧ� ُﺗ ْﻡ‬ ‫ﺎﺱ ﻓِﻲ ﺇِ َﻣ َ‬ ‫ﺑ َْﻥ َﺯ ْﻳﺩٍ‪َ ،‬ﻓ َﻁ َﻌ َﻥ َﺑﻌْ ﺽُ ﺍﻟ ﱠﻧ ِ‬
‫�ﺎﻥ َﻟ ِﻣ�ﻥْ ﺃَ َﺣ�ﺏﱢ‬
‫�ﺎﺭﺓِ‪َ ،‬ﻭﺇِﻥْ َﻛ َ‬ ‫�ﺎﻥ َﻟ َﺧﻠِﻳ ًﻘ�ﺎ ﻟ ِ‬
‫ِﻺ َﻣ َ‬ ‫ﷲ‪ ،‬ﺇِﻥْ َﻛ َ‬ ‫ﺎﺭ ِﺓ ﺃَ ِﺑﻳ ِﻪ ِﻣﻥْ َﻗﺑْ�ﻝُ‪َ ،‬ﻭﺍﻳْ� ُﻡ ِ‬
‫ﻭﻥ ﻓِﻲ ﺇِ َﻣ َ‬‫َﺗ ْﻁ َﻌ ُﻧ َ‬
‫ﺎﺱ ﺇِ َﻟﻲﱠ ‪َ ،‬ﻭﺇِﻥﱠ َﻫ َﺫﺍ َﻟ ِﻣﻥْ ﺃَ َﺣﺏﱢ ﺍﻟ ﱠﻧ ِ‬
‫ﺎﺱ ﺇِ َﻟﻲﱠ َﺑﻌْ ﺩَ ﻩُ‪.‬‬ ‫ﺍﻟ ﱠﻧ ِ‬
‫)‪(6‬‬

‫ﻭﻟﻣﺎ ﻁﻠﺏ ﺍﻟﻧﺎﺱ ﺗ�ﺄﻣﻳﺭ ﻣ�ﻥ ﻫ�ﻭ ﺃﺳ�ﻥﱡ ﻣ�ﻥ ﺃﺳ�ﺎﻣﺔ ﺑﻌ�ﺩ ﻭﻓ�ﺎﺓ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻗ�ﺎﻝ ﺃﺑ�ﻭ ﺑﻛ�ﺭ ‪‬‬
‫ﷲ ‪ ،‬ﻭﺗﺄﻣﺭﻧﻲ ﺃﻥ‬
‫ﻟﻌﻣﺭ ﻟﻣﺎ ﻛﻠﻣﻪ ﻓﻲ ﺫﻟﻙ‪ :‬ﺛﻛﻠﺗﻙ ﺃﻣﱡﻙ ﻳﺎ ﺍﺑﻥ ﺍﻟﺧﻁﺎﺏ! ﺍﺳﺗﻌﻣﻠﻪ َﺭﺳُﻭﻝ ِ‬
‫)‪(7‬‬
‫ﺃﻧﺯﻋﻪ‪.‬‬
‫ﺛﺎﻧﻳًﺎ‪ :‬ﺃﻥ ﺍﺳﺗﻧﻛﺎﺭ ﺍﺑﻥ ﻣﺳ�ﻌﻭﺩ ﺃﻥ ﻳﺗ�ﺭﻙ ﺣﺭﻓ�ﻪ‪ ،‬ﻫ�ﻭ ﺷ�ﻬﺎﺩﺓ ﻟﺣﺭﻓ�ﻪ ﺑﺎﻟﺻ�ﺣﺔ‪ ،‬ﻷﻧ�ﻪ ﺃﺧ�ﺫﻩ‬
‫ﷲ ‪ ،‬ﻭﻟﻳﺱ ﻓﻲ ﺫﻟﻙ ﻁﻌﻥٌ ﻋﻠﻰ ﺣﺭﻑ ﺯﻳ�ﺩ ﻣ�ﻥ ﺣﻳ�ﺙ ﻫ�ﻭ‪ ،‬ﻭﺇ ﱠﻧﻣ�ﺎ ﻏﺎﻳ�ﺔ ﻣ�ﺎ‬ ‫ﻋﻥ َﺭﺳُﻭﻝ ِ‬
‫ﻫﻧﺎﻟﻙ ﺃﻧﻪ ﻻ ﻳﺭﻯ ﺗﺭﻙ ﺣﺭﻓﻪ ﻟﺣﺭﻑ ﺃ ٍ‬
‫ﺣﺩ ﻏﻳﺭﻩ‪.‬‬
‫ﷲ ‪ ‬ﻁﻌ ًﻧ�ﺎ ﻋﻠ�ﻰ‬
‫ﻗﺎﻝ ﺍﻟﺑﺎﻗﻼﻧﻲ‪ :‬ﻟﻳﺳﺕ ﺷﻬﺎﺩﺓ ﻋﺑﺩ ﷲ ﻟﺣﺭﻓﻪ ﻭﺃﻧﻪ ﺃﺧ�ﺫﻩ ﻣ�ﻥ ﻓ�ﻡ َﺭﺳُ�ﻭﻝ ِ‬
‫ﺣ��ﺭﻑ ﻏﻳ��ﺭﻩ‪ ،‬ﻭﻟﻛﻧ��ﻪ ﻋﻧ��ﺩﻩ ﺣﺟ� ٌ�ﺔ ﻓ��ﻲ ﺃﻧ��ﻪ ﻻ َﻳ ِﺟ��ﺏ ﻋﻠﻳ��ﻪ ﺗﺭﻛ��ﻪ‪ ،‬ﻭﺗﺣﺭﻳ��ﻕ ﻣﺻ��ﺣﻑ ﻫ��ﻭ‬
‫)‪(8‬‬
‫ﻓﻳﻪ‪.‬‬
‫ً‬
‫ﺛﺎﻟﺛﺎ‪ :‬ﺃﻧﻪ ﻋﻠﻰ ﻓﺭﺽ ﻛﻭﻥ ﺍﺳﺗﻧﻛﺎﺭ ﺍﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﻁﻌ ًﻧﺎ ﻓ�ﻲ ﺻ�ﺣﺔ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻭﺗ�ﻭﺍﺗﺭﻩ‪،‬‬
‫ﻓﻘﺩ ﺛﺑﺕ ِﺑﻣﺎ ﻻ ﻣﺟﺎﻝ ﻟﻠﺷﻙ ﻣﻌﻪ ﺃﻧﻪ ﻗﺩ ﺭﺟﻊ ﻋﻥ ﺫﻟﻙ ‪-‬ﻛﻣﺎ ﻣﺭﱠ ﻗﺭﻳﺑًﺎ‪.‬‬
‫)‪(9‬‬

‫ﺭﺍﺑﻌًﺎ‪ :‬ﺃﻧﻧﺎ ﻟﻭ ﺳﻠﱠﻣﻧﺎ ﺃﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﺍﺳﺗﻣﺭﱠ ﻋﻠﻰ ﺍﺳﺗﻧﻛﺎﺭﻩ‪ ،‬ﻭﺃﻥ ﺍﺳﺗﻧﻛﺎﺭﻩ ﻛ�ﺎﻥ ﻁﻌ ًﻧ�ﺎ ﻓ�ﻲ‬
‫ﺗ��ﻭﺍﺗﺭ ﺍﻟﻘ��ﺭﺁﻥ ﻭﺻ��ﺣﺔ ﺟﻣﻌ��ﻪ ﻓ��ﻲ ﺯﻣ��ﻥ ﻋﺛﻣ��ﺎﻥ‪ ،‬ﻓﺈﻧﻧ��ﺎ ﻧﺟﻳ��ﺏ ﺑ��ﺄﻥ ﻁﻌ��ﻥ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ ﻓ��ﻲ‬
‫ﺍﻟﺗ��ﻭﺍﺗﺭ ﻻ ﻳﻘ��ﺩﺡ ﻓﻳ��ﻪ‪ ،‬ﻓ��ﺈﻥ ﺍﻟﺗ��ﻭﺍﺗﺭ ﺣﺟ��ﺔ ﻗﺎﻁﻌ��ﺔ ﺑﺻ��ﺣﺔ ﻣ��ﺎ ﺭﻭﻱ ﻣﺗ��ﻭﺍﺗﺭً ﺍ‪ ،‬ﻭﺇﺫﺍ ﻛ��ﺎﻥ‬
‫ﺍﻟﺟﻣﺎﻋ��ﺔ ﺍﻟ��ﺫﻳﻥ ﺍﺗﻔﻘ��ﻭﺍ ﻋﻠ��ﻰ ﺻ��ﺣﺔ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﻓ��ﻲ ﺯﻣ��ﻥ ﻋﺛﻣ��ﺎﻥ ﻗ��ﺩ ﺑﻠﻐ��ﻭﺍ ﺣ� ﱠﺩ ﺍﻟﺗ��ﻭﺍﺗﺭ‬

‫‪158‬‬
 ‫ٌ‬
‫ﺣﺟ�ﺔ ﻋﻠ�ﻰ‬ ‫ﻭﺃﻛﺛﺭ‪ ،‬ﻓﺈﻥ ﺇﻧﻛﺎﺭ ﺍﻟﻭﺍﺣﺩ ﺃﻭ ﺍﻻﺛﻧﻳﻥ ﻻ ﻳﻘﺩﺡ ﻓ�ﻲ ﺫﻟ�ﻙ ﺍﻟﺗ�ﻭﺍﺗﺭ‪ ،‬ﻓ�ﺈﻥ ﻣ�ﻥ ﺷ�ﻬﺩ‬
‫ﻣﻥ ﻟﻡ ﻳﺷﻬﺩ‪.‬‬
‫ﷲ‪،‬‬
‫ﺏ ِ‬ ‫ﷲ ‪ ‬ﺃَ ﱢﻧ�ﻲ ﺃَﻋْ َﻠ ُﻣﻬُ� ْﻡ ِﺑ ِﻛ َﺗ�ﺎ ِ‬
‫ُ�ﻭﻝ ِ‬ ‫ﺧﺎﻣﺳًﺎ‪ :‬ﺃﻥ ﻗﻭﻝ ﺍﺑﻥ ﻣﺳﻌﻭﺩ‪َ :‬ﻭ َﻟ َﻘ ْﺩ َﻋﻠِ َﻡ ﺃَﺻْ َ‬
‫�ﺣﺎﺏُ َﺭﺳ ِ‬
‫ﺕ ﺇِ َﻟ ْﻳ ِﻪ‪ .‬ﻟﻳﺱ ﻗﻁﻌًﺎ ﻋﻠﻰ ﺃﻧﻪ ﻟﻳﺱ ﻓﻳﻬﻡ ﻣﻥ ﻫﻭ ﺃﻋﻠﻡ ﻣﻧ�ﻪ‬ ‫َﻭ َﻟ ْﻭ ﺃَﻋْ َﻠ ُﻡ ﺃَﻥﱠ ﺃَ َﺣ ًﺩﺍ ﺃَﻋْ َﻠ ُﻡ ِﻣ ﱢﻧﻲ َﻟ َﺭ َﺣ ْﻠ ُ‬
‫)‪(10‬‬
‫ﺑﻛﺗﺎﺏ ﷲ‪ ،‬ﻭﺇﻧﻣﺎ ﻫﻭ ﺍﻋﺗﻘﺎﺩ ﺍﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻭﻫﻭ ﻏﻳﺭ ﻣﻌﺻﻭﻡ ﻓﻲ ﻫﺫﺍ ﺍﻻﻋﺗﻘﺎﺩ‪.‬‬

‫)‪ (1‬ﺳﻭﺭﺓ ﺁﻝ ﻋﻣﺭﺍﻥ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.161‬‬

‫ْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ )‪ (16/16‬ﺡ ‪،2462‬‬
‫ﷲﺑ ِ‬ ‫ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ‪ ،‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﺻﺣﺎﺑﺔ‪َ ،‬ﺑﺎﺏ ِﻣﻥْ َﻓ َ‬
‫ﺿﺎﺋ ِِﻝ َﻋﺑْ� ِﺩ ِ‬
‫)‪(2‬‬

‫ﻭﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻛﺭﺍﻫﻳﺔ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ﺫﻟﻙ ﺹ ‪.23‬‬
‫)‪ (3‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(283/1‬‬
‫)‪ (4‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(283/1‬‬
‫)‪ (5‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺍﻟﻣﻐﺎﺯﻱ ﺑﺎﺏ ﺑﻌﺙ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺃﺳﺎﻣﺔ ﺇﻟﻰ ﺍﻟﺣﺭﻗﺎﺕ )‪ (590/7‬ﺡ ‪.4271‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ ،‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﺻﺣﺎﺑﺔ ﺑﺎﺏ ﻣﻧﺎﻗﺏ ﺯﻳﺩ ﺑﻥ ﺣﺎﺭﺛﺔ )‪ (109-108/7‬ﺡ ‪.3730‬‬
‫)‪ (7‬ﺗﺎﺭﻳﺦ ﺍﻟﻁﺑﺭﻱ )‪ ،(246/2‬ﻭﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(759/7‬‬
‫)‪ (8‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.364‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(284/1‬‬
‫)‪ (10‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.364‬‬

‫‪159‬‬
 ‫ﺗﺎﺑﻊ اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬رد اﻟﺸﺒﻬﺎت اﻟﺘﻲ أﺛﻴﺮت ﺣﻮل اﻟﺠﻤﻊ اﻟﻌﺜﻤﺎﻧﻲ‬
‫ﺍﻟﺷﺑﻬﺔ ﺍﻟﺛﺎﻧﻳﺔ‪ :‬ﺍﻟﻔﺎﺗﺣﺔ ﻭﺍﻟﻣﻌﻭﺫﺗﺎﻥ ﻋﻧﺩ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ‪.‬‬
‫ﻁﻌﻥ ﺑﻌﺽ ﺍﻟﻁﺎﻋﻧﻳﻥ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺑﺄﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ ‪ ‬ﺃﻧﻛ�ﺭ ﺃﻥ ﺍﻟﻣﻌ�ﻭﺫﺗﻳﻥ‬
‫ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻛﺎﻥ َﻳﻣﺣﻭﻫﻣﺎ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻭﺃﻧ�ﻪ ﻟ�ﻡ ﻳﻛﺗ�ﺏ ﻓﺎﺗﺣ�ﺔ ﺍﻟﻛﺗ�ﺎﺏ ﻓ�ﻲ ﻣﺻ�ﺣﻔﻪ‪،‬‬
‫)‪(1‬‬
‫ﻭﺯﻋﻣﻭﺍ ﺃﻥ ﻓﻲ ﺫﻟﻙ ﻗﺩﺣً ﺎ ﻓﻲ ﺗﻭﺍﺗﺭ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﻗﺩ ﺛﺑﺕ ﺃﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭ ٍﺩ ‪ ‬ﻛﺎﻥ ﻻ ﻳﻛﺗ�ﺏ ﺍﻟﻣﻌ�ﻭﺫﺗﻳﻥ ﻓ�ﻲ ﻣﺻ�ﺣﻔﻪ‪ ،‬ﻭﺭﻭﻱ ﻋﻧ�ﻪ‬
‫ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﻛﺗﺏ ﻓﺎﺗﺣﺔ ﺍﻟﻛﺗﺎﺏ ﻛﺫﻟﻙ‪.‬‬
‫ْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ‬ ‫�ﺎﻙ ﺍﺑ َ‬‫ﺕ‪َ :‬ﻳﺎ ﺃَ َﺑﺎ ْﺍﻟ ُﻣ ْﻧﺫ ِِﺭ‪ ،‬ﺇِﻥﱠ ﺃَ َﺧ َ‬ ‫ﺕ ﺃ ُ َﺑﻲﱠ ﺑ َْﻥ َﻛﻌْ ﺏٍ‪ ،‬ﻗُ ْﻠ ُ‬ ‫ْﺵ َﻗﺎ َﻝ‪َ :‬ﺳﺄ َ ْﻟ ُ‬ ‫ﻓﻌﻥْ ِﺯﺭﱢ ﺑ ِ‬
‫ْﻥ ُﺣ َﺑﻳ ٍ‬ ‫َ‬
‫�ﺕ‪َ .‬ﻗ�ﺎ َﻝ‪َ :‬ﻓ� َﻧﺣْ ﻥُ‬ ‫ﷲ ‪َ ،‬ﻓ َﻘ�ﺎ َﻝ ﻟِ�ﻲ‪ :‬ﻗِﻳ� َﻝ ﻟِ�ﻲ َﻓﻘُ ْﻠ ُ‬ ‫ﺕ َﺭﺳُﻭ َﻝ ِ‬ ‫َﻳﻘُﻭ ُﻝ َﻛ َﺫﺍ َﻭ َﻛ َﺫﺍ‪َ (2)،‬ﻓ َﻘﺎ َﻝ ﺃ ُ َﺑﻲﱞ ‪َ :‬ﺳﺄ َ ْﻟ ُ‬
‫ﷲ ‪.‬ـ‬ ‫َﻧﻘُﻭ ُﻝ َﻛ َﻣﺎ َﻗﺎ َﻝ َﺭﺳُﻭ ُﻝ ِ‬
‫)‪(3‬‬

‫َﻭ َﻋ ْﻧﻪ ﺃﻳﺿًﺎ ﺃﻧﻪ َﻗﺎ َﻝ‪ :‬ﻗُ ْﻠ ُ ُ‬

‫ْﻥ ﻓِ�ﻲ‬ ‫�ﺎﻥ ﻻَ َﻳ ْﻛ ُﺗ�ﺏُ ْﺍﻟﻣ َُﻌ�ﻭﱢ َﺫ َﺗﻳ ِ‬
‫ْ�ﻥ َﻣﺳْ �ﻌُﻭ ٍﺩ َﻛ َ‬ ‫ﺏ‪ :‬ﺇِﻥﱠ ﺍﺑ َ‬ ‫ْ�ﻥ َﻛﻌْ � ٍ‬ ‫ﺕ ﻷ َﺑﻲﱢ ﺑ ِ‬
‫ﷲ ‪ ‬ﺃَ ْﺧ َﺑ َﺭﻧِﻲ ﺃَﻥﱠ ِﺟﺑْﺭﻳ� َﻝ ‪َ ‬ﻗ�ﺎ َﻝ َﻟ� ُﻪ‪ :‬ﻗُ� ْﻝ ﺃَﻋ ُ‬
‫ُ�ﻭﺫ ِﺑ َ�ﺭﺏﱢ‬ ‫ﻣُﺻْ َﺣ ِﻔ ِﻪ‪َ .‬ﻓ َﻘﺎ َﻝ‪ :‬ﺃَ ْﺷ َﻬ ُﺩ ﺃَﻥﱠ َﺭﺳُﻭ َﻝ ِ‬
‫ِ‬
‫)‪(4‬‬
‫ﺎﺱ َﻓﻘُ ْﻠ ُﺗ َﻬﺎ‪َ ،‬ﻓ َﻧﺣْ ﻥُ َﻧﻘُﻭ ُﻝ َﻣﺎ َﻗﺎ َﻝ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪.‬ـ‬ ‫ُﻭﺫ ِﺑ َﺭﺏﱢ ﺍﻟ ﱠﻧ ِ‬ ‫ْﺍﻟ َﻔ َﻠ ِﻕ‪َ ،‬ﻓﻘُ ْﻠ ُﺗ َﻬﺎ‪َ ،‬ﻓ َﻘﺎ َﻝ‪ :‬ﻗُ ْﻝ ﺃَﻋ ُ‬
‫ﺻ�ﺎ ِﺣ ِﻔﻪِ‪َ ،‬ﻭ َﻳﻘُ�ﻭ ُﻝ‪:‬‬ ‫ْﻥ ِﻣ�ﻥْ َﻣ َ‬ ‫ﻙ ْﺍﻟ ُﻣ َﻌ�ﻭﱢ َﺫ َﺗﻳ ِ‬‫ﷲ َﻳﺣُ� ﱡ‬ ‫ْ�ﻥ َﻳ ِﺯﻳ�ﺩَ َﻗ�ﺎ َﻝ َﻛ َ‬
‫�ﺎﻥ َﻋﺑْ� ُﺩ ِ‬ ‫ﻭﻋﻥْ َﻋ ْﺑ ِﺩ ﺍﻟﺭﱠ ﺣْ َﻣ ِﻥ ﺑ ِ‬ ‫َ‬
‫)‪(5‬‬
‫ﻙ َﻭ َﺗ َﻌﺎ َﻟﻰ‪.‬‬ ‫ﺎﺭ َ‬‫ﷲ ‪َ -‬ﺗ َﺑ َ‬‫ﺏ ِ‬ ‫ْﺳ َﺗﺎ ِﻣﻥْ ِﻛ َﺗﺎ ِ‬ ‫ﺇِ ﱠﻧ ُﻬ َﻣﺎ َﻟﻳ َ‬
‫ﻭﺭﻭﻯ ﺍﻷﻋﻣﺵ ﻋﻥ ﺇﺑﺭﺍﻫﻳﻡ ﻗﺎﻝ‪ :‬ﻗﻳﻝ ﻻﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﻟِ� َﻡ َﻟ� ْﻡ ﺗﻛﺗ�ﺏ ﺍﻟﻔﺎﺗﺣ�ﺔ ﻓ�ﻲ ﻣﺻ�ﺣﻔﻙ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻟﻭ ﻛﺗﺑﺗﻬﺎ ﻟﻛﺗﺑﺗﻬﺎ ﻓﻲ ﺃﻭﻝ ﻛﻝ ﺳﻭﺭﺓ‪.‬‬
‫)‪(6‬‬

‫ﻭﻋﺛﻣﺎﻥ ﻛﺎﻧﺎ ﻳﻛﺗﺑﺎﻥ ﻓﺎﺗﺣ�ﺔ ﺍﻟﻛﺗ�ﺎﺏ ﻭﺍﻟﻣﻌ�ﻭﺫﺗﻳﻥ‪ ،‬ﻭﻟ�ﻡ‬

‫َ‬ ‫ﺏ‬‫ﻭﻋﻥ ﺍﺑﻥ ﺳﻳﺭﻳﻥ ﺃﻥ ﺃ ُ َﺑﻲﱠ ﺑﻥ ﻛﻌ ٍ‬
‫)‪(7‬‬
‫ﻳﻛﺗﺏ ﺍﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﺷﻳ ًﺋﺎ ﻣﻧﻬﻥ‪.‬‬
‫ﺍﻟﺟﻭﺍﺏ ﻋﻥ ﻫﺫﻩ ﺍﻟﺷﺑﻬﺔ‪:‬‬
‫ﺃﻣﱠﺎ ﻓﺎﺗﺣﺔ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﻓﺈﻥ ﻋﺩﻡ ﻛﺗﺎﺑﺗﻬﺎ ﻓ�ﻲ ﻣﺻ�ﺣﻑ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ ﻣﺷ�ﻛﻭ ٌ‬
‫ﻙ ﻓﻳ�ﻪ‪ ،‬ﻏﻳ�ﺭ ﻣﺳ�ﻠﻡ‬
‫ﺑﺻﺣﺗﻪ‪.‬‬
‫ﻭﺍﻟﺧﺑ��ﺭ ﺍﻟ��ﺫﻱ ﺗﻌﻠﱠ��ﻕ ﺑ��ﻪ ﺃﺻ��ﺣﺎﺏ ﻫ��ﺫﻩ ﺍﻟﺷ��ﺑﻬﺔ ﻟ��ﻳﺱ ﻓﻳ��ﻪ ﺇﻧﻛ��ﺎﺭ ﻗﺭﺁﻧﻳ��ﺔ ﺍﻟﻔﺎﺗﺣ��ﺔ‪ ،‬ﻭﺇ ﱠﻧﻣ��ﺎ‬
‫ﺣﺩ ﺑﺄ ﱠﻧﻬﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻗﺻﺎﺭﻯ ﻣﺎ ﻓﻳﻪ ﺃﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻟﻡ ﻳﻛﻥ ﻳﻛﺗﺑﻬﺎ‪ ،‬ﻭﻟﻳﺱ ﻓﻲ ﺫﻟﻙ ﺟ ٌ‬
‫ﻅﻥ ﺧﻔﺎء ﻗﺭﺁﻧﻳ�ﺔ ﺍﻟﻔﺎﺗﺣ�ﺔ‬ ‫ﻭﻟﻭ ﺻ ﱠﺢ ﻋﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻫﺫﺍ ﺍﻟﺧﺑﺭ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺟﻭﺯ ﻟﻣﺳﻠﻡ ﺃﻥ َﻳ ُ‬
‫ٍ‬

‫‪160‬‬
‫ﻅﻥﱠ ﺑﻪ ﺇﻧﻛﺎﺭ ﻗﺭﺁﻧﻳﺗﻬﺎ‪ ،‬ﻭﻛﻳﻑ ُﻳ َﻅ�ﻥ ﺑ�ﻪ ﺫﻟ�ﻙ‪ ،‬ﻭﻫ�ﻭ ﻣ�ﻥ‬ ‫ﻋﻠﻰ ﺍﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻓﺿﻼً ﻋﻥ ﺃﻥ َﻳ ُ‬
‫)‪(8‬‬
‫ﺃﺷﺩ ﺍﻟﺻﺣﺎﺑﺔ ﻋﻧﺎﻳﺔ ﺑﺎﻟﻘﺭﺁﻥ‪ ،‬ﻭﻗﺩ ﺃﻭﺻﻰ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺑﻘﺭﺍءﺓ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻗﺭﺍءﺗﻪ‪.‬‬
‫ﷲ ‪َ ‬ﻗ�ﺎ َﻝ‪َ :‬ﻣ�ﻥْ ﺃَ َﺣ�ﺏﱠ ﺃَﻥْ‬
‫ْﻥ َﻣﺳْ ﻌُﻭ ٍﺩ ﺃَﻥﱠ ﺃَ َﺑﺎ َﺑ ْﻛ ٍﺭ َﻭ ُﻋ َﻣ َ�ﺭ َﺑ ﱠﺷ َ�ﺭﺍﻩُ ﺃَﻥﱠ َﺭﺳُ�ﻭ َﻝ ِ‬ ‫ﷲ ﺍﺑ ِ‬‫َﻓ َﻌﻥْ َﻋ ْﺑ ِﺩ ِ‬
‫ْﻥ ﺃ ُ ﱢﻡ َﻋ ْﺑ ٍﺩ‪.‬‬ ‫ْ‬ ‫ُ‬ ‫َﻳ ْﻘ َﺭﺃَ ْﺍﻟﻘُﺭْ َ‬
‫ﺿﺎ َﻛ َﻣﺎ ﺃ ْﻧ ِﺯ َﻝ‪َ ،‬ﻓ ْﻠ َﻳ ْﻘ َﺭﺃﻩُ َﻋ َﻠﻰ ﻗ َِﺭﺍء ِﺓ ﺍﺑ ِ‬
‫ﺁﻥ َﻏ ًّ‬
‫)‪(9‬‬

‫ﻛﻣﺎ ﺃﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ‪ ‬ﻣﻥ ﺍﻟﺳﺎﺑﻘﻳﻥ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻡ ﻳﺯﻝ ﻳﺳﻣﻊ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻳﻘﺭﺃ ﺑﺎﻟﻔﺎﺗﺣﺔ‬
‫ﺏ‪.‬‬ ‫ﺻﻼَ َﺓ ﺇِﻻﱠ ِﺑﻘ َِﺭﺍء ِﺓ َﻓﺎﺗ َِﺣ ِﺔ ْﺍﻟ ِﻛ َﺗﺎ ِ‬‫ﻓﻲ ﺍﻟﺻﻼﺓ‪ ،‬ﻭﻳﻘﻭﻝ‪ :‬ﻻ َ‬
‫)‪(10‬‬

‫ﻓﻠﻭ ﺻ ﱠﺢ ﻋﻧﻪ ﻫﺫﺍ ﺍﻟﻧﻘﻝ‪ ،‬ﻭﺟ�ﺏ ﺃﻥ ُﻳﺣﻣ�ﻝ ﻋﻠ�ﻰ ﺃﻛﻣ�ﻝ ﺃﺣﻭﺍﻟ�ﻪ ‪ ،‬ﻭﺫﻟ�ﻙ ﺑ�ﺄﻥ ﻳُﻘ�ﺎﻝ‪ :‬ﺇﻧ�ﻪ‬
‫ﻛﺎﻥ ﻳﺭﻯ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻛﺗﺏ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﻣﺧﺎﻓ�ﺔ ﺍﻟﺷ�ﻙ ﻭﺍﻟﻧﺳ�ﻳﺎﻥ‪ ،‬ﺃﻭ ﺍﻟﺯﻳ�ﺎﺩﺓ ﻭﺍﻟﻧﻘﺻ�ﺎﻥ‪،‬‬
‫ﻓﻠﻣﱠﺎ ﺭﺃﻯ ﺫﻟﻙ ﻣﺄﻣﻭ ًﻧﺎ ﻓﻲ ﻓﺎﺗﺣﺔ ﺍﻟﻛﺗﺎﺏ؛ ﻷ ﱠﻧﻬﺎ ﺗﺛﻧﻰ ﻓﻲ ﺍﻟﺻﻼﺓ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻳﺟﻭﺯ ﻷﺣﺩ ﻣﻥ‬
‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﺗﺭﻙ ﺗﻌﻠﻣﻬﺎ ‪-‬ﺗﺭﻙ ﻛﺗﺎﺑﺗﻬﺎ‪ ،‬ﻭﻫﻭ ﻳﻌﻠﻡ ﺃ ﱠﻧﻬﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺫﻟﻙ ﻻﻧﺗﻔﺎء ﻋﻠﺔ ﺍﻟﻛﺗﺎﺑﺔ‬
‫‪-‬ﻭﻫﻲ ﺧﻭﻑ ﺍﻟﻧﺳﻳﺎﻥ‪ -‬ﻓﻲ ﺷﺄﻧِﻬﺎ‪.‬‬
‫ﻓﻛﺎﻥ ﺳﺑﺏ ﻋﺩﻡ ﻛﺗﺎﺑﺗﻬﺎ ﻓﻲ ﻣﺻﺣﻔﻪ ﻭﺿﻭﺡ ﺃ ﱠﻧﻬﺎ ﻣﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﻋ�ﺩﻡ ﺍﻟﺧ�ﻭﻑ ﻋﻠﻳﻬ�ﺎ ﻣ�ﻥ‬
‫ﺍﻟﺷﻙ ﻭﺍﻟﻧﺳﻳﺎﻥ‪ ،‬ﻭﺍﻟﺯﻳﺎﺩﺓ ﻭﺍﻟﻧﻘﺻﺎﻥ‪.‬‬‫)‪(11‬‬

‫ﻗ��ﺎﻝ ﺃﺑ��ﻭ ﺑﻛ��ﺭ ﺍﻷﻧﺑ��ﺎﺭﻱ ﺗﻌﻠﻳ ًﻘ��ﺎ ﻋﻠ��ﻰ ﻗ��ﻭﻝ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ‪" :‬ﻟ��ﻭ ﻛﺗﺑﺗﻬ��ﺎ ﻟﻛﺗﺑﺗﻬ��ﺎ ﻓ��ﻲ ﺃﻭﻝ ﻛ��ﻝ‬
‫ﺍﻟﻣﺗﻠ�ﻭﺓ ﺑﻌ�ﺩﻫﺎ‪،‬‬
‫ﱠ‬ ‫ﺳﻭﺭﺓ" ﻗﺎﻝ‪ :‬ﻳﻌﻧﻲ ﺃﻥ ﻛ ﱠﻝ ﺭﻛﻌ ٍﺔ ﺳﺑﻳﻠُﻬﺎ ﺃﻥ ﺗﻔﺗﺗﺢ ﺑﺄﻡ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻗﺑ�ﻝ ﺍﻟﺳ�ﻭﺭﺓ‬
‫ﻣﻭﺿ�ﻊ ﻓﻳﻠﺯﻣﻧ�ﻲ‬
‫ٍ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﺧﺗﺻﺭﺕ ﺑﺈﺳﻘﺎﻁﻬﺎ‪ ،‬ﻭﻭﺛﻘﺕ ﺑﺣﻔﻅ ﺍﻟﻣﺳﻠﻣﻳﻥ َﻟ َﻬﺎ‪ ،‬ﻭﻟﻡ ﺃﺛﺑﺗﻬ�ﺎ ﻓ�ﻲ‬
‫)‪(12‬‬
‫ﺃﻥ ﺃﻛﺗﺑﻬﺎ ﻣﻊ ﻛﻝ ﺳﻭﺭﺓٍ‪ ،‬ﺇﺫ ﻛﺎﻧﺕ ﺗﺗﻘﺩﻣﻬﺎ ﻓﻲ ﺍﻟﺻﻼﺓ‪.‬‬
‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺫﻟﻙ ﺃﻳﺿًﺎ ﺃﻧﻪ ﻗﺩ ﺻ ﱠﺢ ﻋﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻗﺭﺍءﺓ ﻋﺎﺻﻡ ﻭﻏﻳﺭﻩ‪ ،‬ﻭﻓﻳﻬ�ﺎ ﺍﻟﻔﺎﺗﺣ�ﺔ‪،‬‬
‫ﻭﻫﺫﺍ ﻧﻘ ٌﻝ ﻣﺗﻭﺍﺗﺭ ﻳﻭﺟﺏ ﺍﻟﻌﻠﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻣﻌﻭﺫﺗﺎﻥ‪ ،‬ﻓﻘﺩ ﺛﺑﺕ ِﺑﻣﺎ ﻻ ﻣﺟﺎﻝ ﻟﻠﺷﻙ ﻣﻌﻪ ﺃ ﱠﻧﻬﻣﺎ ﻗﺭﺁﻥٌ ﻣ َﻧ ﱠﺯ ٌﻝ‪.‬‬
‫ﻓﻘﺩ ﻭﺭﺩ ﺍﻟﺗﺻﺭﻳﺢ ﺑﻘﺭﺁﻧﻳﺗﻬﻣﺎ ﻋﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪.‬‬
‫ﺎﻥ‪َ ،‬ﻓ َﺗ َﻌﻭﱠ ُﺫﻭﺍ‬ ‫ﺕ َﻋ َﻠﻲﱠ ﺳ َ‬
‫ُﻭﺭ َﺗ ِ‬ ‫ﷲ ‪ :‬ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬ ‫ﻛﻣﺎ ﺟﺎء َﻋﻥْ ُﻋ ْﻘ َﺑ َﺔ ْﺑ ِﻥ َﻋﺎﻣ ٍِﺭ ﺃﻧﻪ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ َﺭﺳُﻭ ُﻝ ِ‬
‫ِﺑ ِﻬﻥﱠ َﻓﺈِ ﱠﻧ ُﻪ َﻟ ْﻡ ُﻳ َﺗ َﻌ ﱠﻭ ْﺫ ِﺑﻣ ِْﺛﻠ ِِﻬﻥﱠ ‪َ ،‬ﻳﻌْ ﻧِﻲ ْﺍﻟﻣ َُﻌﻭﱢ َﺫ َﺗﻳ ِ‬
‫ْﻥ‪.‬‬
‫)‪(13‬‬

‫ﺎﺕ َﻟ ْﻡ ﻳ َُﺭ ﻣ ِْﺛﻠُﻬُﻥﱠ َﻗ ﱡﻁ‪،‬‬

‫ﺕ َﻋ َﻠﻲﱠ ﺁ َﻳ ٌ‬ ‫ﷲ ‪ :‬ﺃ ُ ْﻧ ِﺯ َﻝ ﺃَ ْﻭ ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬ ‫ﻭﻋ ْﻧﻪ ﺃﻳﺿًﺎ ﺃﻧﻪ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ ﻟِﻲ َﺭﺳُﻭ ُﻝ ِ‬ ‫َ‬
‫ْﻥ‪.‬‬‫ْﺍﻟﻣ َُﻌﻭﱢ َﺫ َﺗﻳ ِ‬
‫)‪(14‬‬

‫‪161‬‬
‫ﻛﻣﺎ ﻭﺭﺩ ﺃﻧﻪ ‪ ‬ﺻﻠﻰ ِﺑﻬﻣﺎ ﺻﻼﺓ ﺍﻟﺻﺑﺢ‪ ،‬ﻭﻓﻲ ﻗﺭﺍءﺗِﻬﻣﺎ ﻓﻲ ﺍﻟﺻﻼﺓ ﺩﻟﻳ ٌﻝ ﺻﺭﻳﺢ ﻋﻠﻰ‬
‫ﻛﻭﻧِﻬﻣﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ‪.‬‬
‫�ﻙ ﺍﻟ ﱢﻧ َﻘ�ﺎﺏِ‪ ،‬ﺇِ ْﺫ َﻗ�ﺎ َﻝ‪ :‬ﺃَﻻَ‬ ‫ﺏ ِﻣ�ﻥْ ﺗ ِْﻠ َ‬ ‫ﷲ ‪ ‬ﻓِﻲ َﻧ َﻘ ٍ‬ ‫ُﻭﻝ ِ‬ ‫ْﻥ َﻋﺎﻣ ٍِﺭ‪َ ،‬ﻗﺎ َﻝ‪َ :‬ﺑ ْﻳ َﻧﺎ ﺃَﻗُﻭ ُﺩ ِﺑ َﺭﺳ ِ‬ ‫َﻋﻥْ ُﻋ ْﻘ َﺑ َﺔ ﺑ ِ‬
‫ﷲ ‪ُ ،‬ﺛ � ﱠﻡ َﻗ��ﺎ َﻝ‪ :‬ﺃَﻻَ‬ ‫�ﻭﻝ ِ‬ ‫�ﺏ َﺭ ُﺳ� ِ‬ ‫ﷲ ‪ ‬ﺃَﻥْ ﺃَﺭْ َﻛ��ﺏْ َﻣﺭْ َﻛ� َ‬ ‫�ﺕ َﺭ ُﺳ��ﻭ َﻝ ِ‬ ‫َﺗﺭْ َﻛ��ﺏُ َﻳ��ﺎ ُﻋ ْﻘ َﺑ � ُﺔ؟ َﻓﺄَﺟْ َﻠ ْﻠ� ُ‬
‫ِ�ﺏ َﺭﺳُ�ﻭ ُﻝ‬ ‫ﺕ َﻭ َﺭﻛ َ‬ ‫ْﺕ ُﻫ َﻧ ْﻳ َﻬ ًﺔ‪َ ،‬ﻭ َﻧ َﺯ ْﻟ ُ‬‫ﻭﻥ َﻣﻌْ ﺻِ َﻳ ًﺔ‪َ ،‬ﻓ َﻧ َﺯ َﻝ َﻭ َﺭ ِﻛﺑ ُ‬ ‫ﺕ ﺃَﻥْ َﻳ ُﻛ َ‬ ‫َﺗﺭْ َﻛﺏُ َﻳﺎ ُﻋ ْﻘ َﺑ ُﺔ؟ َﻓﺄ َ ْﺷ َﻔ ْﻘ ُ‬
‫ْﻥ َﻗ َ�ﺭﺃَ ِﺑ ِﻬ َﻣ�ﺎ ﺍﻟ ﱠﻧ�ﺎﺱُ ؟ َﻓ�ﺄ َ ْﻗ َﺭﺃَﻧِﻲ‪ { :‬ﻗُ� ْﻝ‬ ‫ُ�ﻭﺭ َﺗﻳ ِ‬
‫ْ�ﺭ ﺳ َ‬ ‫ْﻥ ِﻣ�ﻥْ َﺧﻳ ِ‬ ‫ُ�ﻭﺭ َﺗﻳ ِ‬
‫ُﻙ ﺳ َ‬ ‫ﷲ ‪ُ ،‬ﺛ ﱠﻡ َﻗﺎ َﻝ‪ :‬ﺃَﻻَ ﺃ ُ َﻋﻠﱢﻣ َ‬ ‫ِ‬
‫ﺻﻼَﺓُ‪َ ،‬ﻓ َﺗ َﻘ ﱠﺩ َﻡ َﻓ َﻘ َﺭﺃَ ِﺑ ِﻬ َﻣﺎ‪ُ ،‬ﺛ ﱠﻡ َﻣ�ﺭﱠ‬ ‫ﺕ ﺍﻟ ﱠ‬ ‫ﺎﺱ }‪َ ،‬ﻓﺄُﻗِﻳ َﻣ ِ‬ ‫ُﻭﺫ ِﺑ َﺭﺏﱢ ﺍﻟ ﱠﻧ ِ‬ ‫ُﻭﺫ ِﺑ َﺭﺏﱢ ْﺍﻟ َﻔ َﻠ ِﻕ }‪َ ،‬ﻭ{ ﻗُ ْﻝ ﺃَﻋ ُ‬ ‫ﺃَﻋ ُ‬
‫)‪(15‬‬
‫ﺕ‪.‬‬ ‫ﺕ َﻭﻗُ ْﻣ َ‬ ‫ْﺕ َﻳﺎ ُﻋ ْﻘ َﺑ َﺔ ﺑ َْﻥ َﻋﺎﻣ ٍِﺭ؟ ﺍ ْﻗ َﺭ ْﺃ ِﺑ ِﻬ َﻣﺎ ُﻛﻠﱠ َﻣﺎ ِﻧ ْﻣ َ‬ ‫ْﻑ َﺭﺃَﻳ َ‬ ‫ِﺑﻲ َﻓ َﻘﺎ َﻝ‪َ :‬ﻛﻳ َ‬
‫ﻭﻗﺩ ﺃﻧﻛﺭ ﻛﺛﻳ ٌﺭ ﻣﻥ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﺻﺣﺔ ﺍﻟﻧﻘﻝ ﻋﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻓﻲ ﺇﻧﻛﺎﺭﻩ ﻗﺭﺁﻧﻳ�ﺔ ﺍﻟﻣﻌ�ﻭﺫﺗﻳﻥ‪،‬‬
‫ﻭﻓﻲ ﻋﺩﻡ ﺇﺛﺑﺎﺗِﻬﻣﺎ ﻓﻲ ﻣﺻﺣﻔﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺑﺎﻗﻼﻧﻲ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻣﻌﻭﺫﺗﺎﻥ‪ ،‬ﻓﻛﻝ ﻣﻥ ﺍ ﱠﺩﻋﻰ ﺃﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﺃﻧﻛﺭ ﺃﻥ ﺗﻛﻭﻧﺎ ﻣﻥ‬
‫)‪(16‬‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻘﺩ ﺟﻬﻝ‪ ،‬ﻭﺑﻌُﺩ ﻋﻥ ﺍﻟﺗﺣﺻﻳﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻥ ﺣﺯﻡ‪ :‬ﻭﻛﻝ ﻣﺎ ﺭﻭﻱ ﻋﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻣﻥ ﺃﻥ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ ﻭﺃﻡ ﺍﻟﻘﺭﺁﻥ ﻟﻡ ﺗﻛ�ﻥ ﻓ�ﻲ‬
‫ﻋﺎﺻﻡ ﻋ�ﻥ ِﺯﺭﱢ ﺍﺑ�ﻥ ﺣﺑ�ﻳﺵ‬
‫ٍ‬ ‫ﻣﺻﺣﻔﻪ ﻓﻛﺫﺏٌ ﻣﻭﺿﻭﻉ‪ ،‬ﻻ ﻳﺻﺢ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﺻﺣﱠ ﺕ ﻋﻧﻪ ﻗﺭﺍءﺓ‬
‫)‪(17‬‬
‫ﻋﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻭﻓﻳﻬﺎ ﺃﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻣﻌﻭﺫﺗﺎﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻧﻭﻭﻱ‪ :‬ﺃﺟﻣﻊ ﺍﻟﻣﺳﻠﻣﻭﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ ﻭﺍﻟﻔﺎﺗﺣﺔ ﻭﺳﺎﺋﺭ ﺍﻟﺳﻭﺭ ﺍﻟﻣﻛﺗﻭﺑ�ﺔ ﻓ�ﻲ‬
‫ﺍﻟﻣﺻ�ﺣﻑ ﻗ��ﺭﺁﻥ‪ ،‬ﻭﺃﻥ ﻣ��ﻥ ﺟﺣ�ﺩ ﺷ��ﻳ ًﺋﺎ ﻣﻧ��ﻪ ﻛﻔ��ﺭ‪ ،‬ﻭﻣ�ﺎ ُﻧ ِﻘ��ﻝ ﻋ��ﻥ ﺍﺑ�ﻥ ﻣﺳ��ﻌﻭ ٍﺩ ﻓ��ﻲ ﺍﻟﻔﺎﺗﺣ��ﺔ‬
‫ﻭﺍﻟﻣﻌﻭﺫﺗﻳﻥ ﺑﺎﻁﻝٌ‪ ،‬ﻟﻳﺱ ﺑﺻﺣﻳﺢ ﻋﻧﻪ‪.‬‬ ‫)‪(18‬‬

‫ﻭﻗﺩ ﻓ ﱠﻧﺩ ﻫﺅﻻء ﺍﻟﻌﻠﻣﺎء ﻣﺎ ﻭﺭﺩ ﻋﻥ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ ﻣ�ﻥ ﺍﻹﻧﻛ�ﺎﺭ ﺃﻭ ْﺍﻟ َﻣﺣْ ِ�ﻭ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺎﺣﻑ‪،‬‬
‫ﻭﺗﻁﻠﺑﻭﺍ ﻟﺫﻟﻙ ﻭﺟﻭﻫًﺎ ﻛﺛﻳﺭ ًﺓ ﻓﻲ ﺍﻟﺭ ﱢﺩ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫‪ .1‬ﺃﻥ ﺳﺑﻳ َﻝ ﻧﻘﻝ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ ﺳﺑﻳ ُﻝ ﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻫﻭ ﻅ�ﺎﻫ ٌﺭ ﻣﺷ�ﻬﻭﺭٌ‪ ،‬ﻭﺃﻥ ﻓﻳﻬﻣ�ﺎ‬
‫ﻓﻬ�ﻡ ﻋﻧ�ﻪ‪ ،‬ﻓﻛﻳ�ﻑ ﻳﺣﻣ�ﻝ ﻋﻠ�ﻰ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭ ٍﺩ ﺇﻧﻛ�ﺎﺭ‬
‫ﻣﻥ ﺍﻹﻋﺟﺎﺯ ﺍﻟ�ﺫﻱ ﻻ ﺧﻔ�ﺎء ﻟ�ﺫﻱ ٍ‬
‫ﻛﻭﻧِﻬﻣﺎ ﻗﺭﺁ ًﻧﺎ‪ ،‬ﻣﻊ ﻣﺎ ﺫﻛﺭ ﻣﻥ ﺍﻟﻧﻘﻝ ﻭﺍﻹﻋﺟﺎﺯ؟‬
‫‪ .2‬ﺃﻥ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭ ٍﺩ ﻟ��ﻭ ﺃﻧﻛ��ﺭ ﺃﻥ ﺍﻟﻣﻌ��ﻭﺫﺗﻳﻥ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺁﻥ ﻷﻧﻛ��ﺭ ﻋﻠﻳ��ﻪ ﺍﻟﺻ��ﺣﺎﺑﺔ‪،‬‬
‫ﻭﻟﻧﻘﻝ ﺇﻟﻳﻧﺎ ﻧﻘﻼً ﻣﺳﺗﻔﻳﺿًﺎ‪ ،‬ﻛﻣﺎ ﺃﻧﻛﺭﻭﺍ ﻋﻠﻳﻪ ﻣﺎ ﻫ�ﻭ ﺃﻗ�ﻝ ﻣ�ﻥ ﺫﻟ�ﻙ‪ ،‬ﻭﻫ�ﻭ ﺍﻋﺗﺭﺍﺿ�ﻪ‬

‫‪162‬‬
 ‫)‪(19‬‬
‫ﻋﻠﻰ ﺍﺧﺗﻳﺎﺭ ﺯﻳﺩ ﻟﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫‪ .3‬ﺃﻥ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ ﻛ��ﺎﻥ ﻣﺷ��ﻬﻭﺭً ﺍ ﺑﺈﺗﻘ��ﺎﻥ ﺍﻟﻘ��ﺭﺍءﺓ‪ ،‬ﻣﻧﺗﺻ�ﺑًﺎ ﻟﻺﻗ��ﺭﺍء‪ ،‬ﻭﻗ��ﺩ ﺻ� ﱠﺢ‬
‫ﻋﻧﻪ ﻗﺭﺍءﺓ ﻋﺎﺻﻡ ﻭﻏﻳ�ﺭﻩ‪ ،‬ﻭﻓﻳﻬ�ﺎ ﺍﻟﻣﻌﻭﺫﺗ�ﺎﻥ‪ ،‬ﻭﻟ�ﻭ ﻛ�ﺎﻥ ﺃﻗ�ﺭﺃ ﺗﻼﻣﻳ�ﺫﻩ ﺍﻟﻘ�ﺭﺁﻥ ﺩﻭﻥ‬
‫�ﺭﻭ ﻋﻧ��ﻪ‪ ،‬ﻭﻻ ُﻧﻘ��ﻝ ﻣ��ﻊ ﺟﺭﻳ��ﺎﻥ ﺍﻟﻌ��ﺎﺩﺓ‪ ،‬ﺩ ﱠﻝ ﻋﻠ��ﻰ‬
‫ﺍﻟﻣﻌ��ﻭﺫﺗﻳﻥ ﻟ ُﻧﻘ��ﻝ ﺇﻟﻳﻧ��ﺎ‪ ،‬ﻓﻠ ﱠﻣ��ﺎ ﻟ��ﻡ ﻳ� َ‬
‫)‪(20‬‬
‫ﺑﻁﻼﻧﻪ ﻭﻓﺳﺎﺩﻩ‪.‬‬
‫‪ .4‬ﺃﻧﻪ ﻟﻭ ﺻ ﱠﺢ ﺃﻧﻪ ﺃﺳﻘﻁ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ ﻣﻥ ﻣﺻﺣﻔﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻙ ﻻ ﻳﺩﻝ ﻋﻠ�ﻰ ﺇﻧﻛ�ﺎﺭﻩ‬
‫ﻛﻭ َﻧﻬﻣﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺑﻝ ﻟﻌﻠﻪ ﺃﻥ ﻳﻛﻭﻥ ﺃﺳﻘﻁﻬﻣﺎ ﻟﻌﺩﻡ ﺧﻭﻑ ﺍﻟﻧﺳﻳﺎﻥ ﻋﻠﻳﻬﻣ�ﺎ‪ ،‬ﻭﻅ�ﻥ‬
‫ﻣ��ﻥ ﺭﺃﻯ ﺫﻟ��ﻙ ﻣِﻣ��ﻥ ﻟ��ﻡ ﻳﻌ��ﺭﻑ ﻣ��ﺎ ﺩﻋ��ﺎﻩ ﺇﻟﻳ��ﻪ ﺃﻧ��ﻪ ﺃﺳ��ﻘﻁﻬﻣﺎ ﻷ ﱠﻧﻬﻣ��ﺎ ﻟﻳﺳ��ﺗﺎ ﻋﻧ��ﺩﻩ‬
‫)‪(21‬‬
‫ﺑﻘﺭﺁﻥ‪.‬‬
‫‪ .5‬ﻭﻳﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ ﺳﻣﻊ ﺟﻭﺍﺏ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻷُﺑﻲﱟ ﻟﻣﺎ ﺳﺄﻟﻪ ﻋﻧﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﻳ�ﻝ‬
‫ﻟﻲ‪ ،‬ﻓﻘﻠﺕ‪ ،‬ﻓﻠﻣﺎ ﺳ�ﻣﻊ ﻫ�ﺫﺍ ﺃﻭ ﺃﺧﺑ�ﺭ ﺑ�ﻪ ﺍﻋﺗﻘ�ﺩ ﺃ ﱠﻧﻬﻣ�ﺎ ﻣ�ﻥ ﻛ�ﻼﻡ ﷲ ‪ ،‬ﻏﻳ�ﺭ ﺃﻧ�ﻪ ﻻ‬
‫ﻳﺟﺏ ﺃﻥ ﺗﺳﻣﻳﺎ ﻗﺭﺁ ًﻧﺎ؛ ﻷﻧﻪ ‪ ‬ﻟﻡ ﻳﺳﻣﻬﻣﺎ ﺑﺫﻟﻙ‪ ،‬ﺃﻭ ﺃﻧﻪ ﺳﻣﻊ ﺟﻭﺍﺏ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﻟﻌﻘﺑ�ﺔ‬
‫ﻟﻣﺎ ﺳﺄﻟﻪ‪ :‬ﺃﻗﺭﺁﻥٌ ﻫﻣﺎ؟ ﻓﻠﻡ ﻳﺟﺑﻪ‪ ،‬ﻭﺃﺻ�ﺑﺢ ﻓﺻ�ﻠﱠﻰ ﺍﻟﺻ�ﺑﺢ ِﺑﻬﻣ�ﺎ‪ ،‬ﻓﺎﻋﺗﻘ�ﺩ ﺃ ﱠﻧﻬﻣ�ﺎ ﻛ�ﻼﻡ‬
‫ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻡ ﻳﺳﻣﻬﻣﺎ ﻗﺭﺁ ًﻧﺎ ﻟﻣﺎ ﻟﻡ ﻳﺳﻣﻬﻣﺎ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺑﺫﻟﻙ‪.‬‬
‫ﻗ�ﻁ‪ ،‬ﻓﻅ�ﻥ ﺑ�ﻪ ﻷﺟ�ﻝ‬ ‫‪ .6‬ﻭﻳﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ ﻟﻡ ﻳﺭ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻳﻘﺭﺃ ِﺑﻬﻣﺎ ﻓﻲ ﺍﻟﺻﻼﺓ ﱡ‬
‫)‪(22‬‬
‫ﺫﻟﻙ ﺃﻧﻪ ﻳﻌﺗﻘﺩ ﺃ ﱠﻧﻬﻣﺎ ﻟﻳﺳﺗﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫‪ .7‬ﻭﺃﻧﻪ ﻳُﻣﻛﻥ ﺃﻥ ﻳﻛﻭﻥ ﺳﺋﻝ ﻋﻥ ﻋﻭﺫﺓ ﻣﻥ ﺍﻟﻌ�ﻭﺫ ﺭﻭﺍﻫ�ﺎ ﻋ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﻅ�ﻥ‬
‫ﺍﻟﺳ��ﺎﺋﻝ ﻋﻧﻬ��ﺎ ﺃ ﱠﻧﻬ��ﺎ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻓﻘ��ﺎﻝ ﻋﺑ��ﺩ ﷲ‪ :‬ﺇﻥ ﺗﻠ��ﻙ ﺍﻟﻌ��ﻭﺫﺓ ﻟﻳﺳ��ﺕ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺁﻥ‪،‬‬
‫ﻭﻅﻥ ﺳﺎﻣﻊ ﺫﻟﻙ ﺃﻭ ﺭﺍﻭﻳﻪ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ‪ ،‬ﻭﻳُﻣﻛ�ﻥ ﺃﻥ ﻳﺣﻣ�ﻝ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﺃﻳﺿً�ﺎ‬
‫ﺟﻭﺍﺑﻪ ﻟِﻣﻥ ﻗﺎﻝ ﻟﻪ ﻓﻲ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ‪ :‬ﺃﻫﻲ ﻣﻥ ﺍﻟﻘﺭﺁﻥ؟ ﻓﻘ�ﺎﻝ ﺑﺄﻧﻬ�ﺎ ﻟﻳﺳ�ﺕ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪،‬‬
‫ﻓﺈﻧ��ﻪ ﻳﺣﺗﻣ��ﻝ ﺃﻥ ﻳﻛ��ﻭﻥ ﺳ��ﺄﻟﻪ ﻋ��ﻥ ﻣﻌ��ﻭﺫﺗﻳﻥ ﺃﺧ��ﺭﻳﻳﻥ ﻏﻳ��ﺭ ﺳ��ﻭﺭﺓ ﺍﻟﻔﻠ��ﻕ ﻭﺳ��ﻭﺭﺓ‬
‫)‪(23‬‬
‫ﺍﻟﻧﺎﺱ‪.‬‬
‫‪ .8‬ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻱ ﻣﻥ ﺣ ﱢﻛ�ﻪ ﺇﻳﺎﻫﻣ�ﺎ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺣﻑ ﻓ�ﺫﻟﻙ ﺑﻌﻳ� ٌﺩ‪ ،‬ﻷﻧ�ﻪ ﻻ َﻳﺧﻠ�ﻭ ﺃﻥ‬
‫ﻳﻛﻭﻥ ﺣ ﱠﻛﻬﻣﺎ ﻣ�ﻥ ﻣﺻ�ﺣﻔﻪ‪ ،‬ﺃﻭ ﻣ�ﻥ ﻣﺻ�ﺎﺣﻑ ﺃﺻ�ﺣﺎﺑﻪ ﺍﻟ�ﺫﻳﻥ ﺃﺧ�ﺫﻭﺍ ﻋﻧ�ﻪ‪ ،‬ﺃﻭ ﻣ�ﻥ‬
‫ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ‪ ،‬ﻭﻣﺎ ُﻛﺗِﺏ ﻣﻧﻪ‪.‬‬

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 ‫ﻓﻣﺣﺎ ٌﻝ ﺃﻥ ﻳﻛﻭﻥ ﺣ ﱠﻛﻬﻣﺎ ﻣﻥ ﻣﺻﺣﻔﻪ؛ ﻷ ﱠﻧﻬﻣﺎ ﻟﻡ ﻳﻛﻭﻧﺎ ﻓﻳﻪ‪ ،‬ﻷﻧﻪ ﻟﻡ ﻳﻛﺗﺑﻬﻣﺎ‪.‬‬
‫ﻭﻛ��ﺫﻟﻙ ﻣﺻ��ﺎﺣﻑ ﻣ��ﻥ ﺃﺧ��ﺫ ﻋﻧ��ﻪ ﻣ��ﻥ ﺃﺻ��ﺣﺎﺑﻪ‪ ،‬ﻓﻬ��ﻲ ﺑﺎﻟﺿ��ﺭﻭﺭﺓ ﻣﻭﺍﻓﻘ�ﺔ ﻟﻣﺻ��ﺣﻔﻪ‪ ،‬ﻓ��ﻼ‬
‫ُﻳ َﺗ َ‬
‫ﺻﻭﱠ ُﺭ ﺃﻥ ﻳﻛﻭﻥ ﻓﻳﻬﺎ ﺍﻟﻣﻌﻭﺫﺗﺎﻥ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻥ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ ‪ ،‬ﻓﺫﻟﻙ ﺑﻌﻳ� ٌﺩ‪ ،‬ﻷﻧ�ﻪ ﱡ‬
‫ﺷ�ﻕ ﺍﻟﻌﺻ�ﺎ‪ ،‬ﻭﺧ�ﻼﻑٌ ﺷ�ﺩﻳ ٌﺩ ﻳﻁ�ﻭﻝ‬
‫ﻓﻳﻪ ﺍﻟﺧﻁﺏ ﺑﻳﻧﻬﻣﺎ‪ ،‬ﻭﻟﻭ ﺣﺻﻝ ﺫﻟﻙ ﻟﻧﻘﻝ ﺇﻟﻳﻧﺎ‪ ،‬ﻭﻓﻲ ﻋﺩﻡ ﺍﻟﻌﻠﻡ ﺑﺫﻟﻙ ﺩﻟﻳ ٌﻝ ﻋﻠﻰ ﺑﻁﻼﻧﻪ‪.‬‬
‫‪ .9‬ﻭﺃﻣﺎ ﻗﻭﻝ ﺍﻟ�ﺭﺍﻭﻱ‪ :‬ﺇﻧ�ﻪ ﻛ�ﺎﻥ َﻳﺣﻛﻬﻣ�ﺎ‪ ،‬ﻭﻳﻘ�ﻭﻝ‪ :‬ﻻ ﺗﺧﻠﻁ�ﻭﺍ ﺑ�ﻪ ﻣ�ﺎ ﻟ�ﻳﺱ ﻣﻧ�ﻪ‪.‬‬
‫ﻙ ﺍﻟﻔ���ﻭﺍﺗﺢ‬
‫ﻳﻌﻧ���ﻲ ﺍﻟﻣﻌ���ﻭﺫﺗﻳﻥ‪ ،‬ﻓﻬ���ﺫﺍ ﺗﻔﺳ���ﻳﺭ ﻣ���ﻥ ﺍﻟ���ﺭﺍﻭﻱ‪ ،‬ﻭﻳﺣﺗﻣ���ﻝ ﺃﻧ���ﻪ ﻛ���ﺎﻥ َﻳﺣ��� ﱡ‬
‫)‪(24‬‬
‫ﻭﺍﻟﻔﻭﺍﺻﻝ‪.‬‬
‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺫﻟﻙ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻋﻥ ﺃﺑﻲ ﺟﻣﺭﺓ ﻗ�ﺎﻝ‪ :‬ﺃﺗﻳ�ﺕ ﺇﺑ�ﺭﺍﻫﻳﻡ ﺑﻣﺻ�ﺣ ٍ‬
‫ﻑ ﻟ�ﻲ‬
‫ﺏ ﻓﻳﻪ‪ :‬ﺳﻭﺭﺓ ﻛﺫﺍ‪ ،‬ﻭﻛ�ﺫﺍ ﺁﻳ�ﺔ‪ ،‬ﻗ�ﺎﻝ ﺇﺑ�ﺭﺍﻫﻳﻡ‪ :‬ﺍﻣ� ُﺢ ﻫ�ﺫﺍ‪ ،‬ﻓ�ﺈﻥ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭ ٍﺩ ﻛ�ﺎﻥ ﻳﻛ�ﺭﻩ‬
‫ﻣﻛﺗﻭ ٍ‬
‫)‪(25‬‬
‫ﻫﺫﺍ‪ ،‬ﻭﻳﻘﻭﻝ‪ :‬ﻻ ﺗﺧﻠﻁﻭﺍ ﺑﻛﺗﺎﺏ ﷲ ﻣﺎ ﻟﻳﺱ ﻣﻧﻪ‪.‬‬
‫‪ .10‬ﻭﻟﻭ ﺛﺑﺕ ﻋﻧﻪ ﺑﻧﺹﱟ ﻻ ﻳﺣﺗﻣﻝ ﺍﻟﺭﺩ ﺃﻧﻪ ﺣ ﱠﻛﻬﻣﺎ‪ ،‬ﻓﺈﻥ ﺫﻟﻙ َﻳﺣﺗﻣﻝ ﻭﺟﻭﻫً�ﺎ ﻣ�ﻥ‬
‫ﺍﻟﺗﺄﻭﻳﻝ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫ً‬
‫ﻣﻛﺗﻭﺑﺔ ﻓﻲ ﻏﻳﺭ ﻣﻭﺿﻌﻬﺎ ﺍﻟ�ﺫﻱ ﻳﺟ�ﺏ ﺃﻥ ﺗﻛﺗ�ﺏ ﻓﻳ�ﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﻘﻭﻟ�ﻪ‪ :‬ﻻ‬ ‫ﺃ‪ -‬ﺃﻥ ﻳﻛﻭﻥ ﺭﺁﻫﺎ‬
‫ﺗﺧﻠﻁﻭﺍ ﺑﻪ ﻣﺎ ﻟﻳﺱ ﻣﻧﻪ‪ :‬ﺍﻟﺗﺄﻟﻳﻑ ﺍﻟﻔﺎﺳﺩ‪.‬‬
‫ﺏ ﻣﻥ ﺍﻟﺗﻐﻳﻳﺭ‪ ،‬ﻓﺣ ﱠﻛﻬﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺗﺧﻠﻁﻭﺍ ﺑﻪ ﻣ�ﺎ ﻟ�ﻳﺱ‬
‫ﺏ‪ -‬ﺃﻭ ﺃﻧﻪ ﺭﺁﻫﺎ ﻛﺗﺑﺕ ﻣﻐﻳﱠﺭ ًﺓ ﺑﺿﺭْ ٍ‬
‫)‪(26‬‬
‫ﻣﻧﻪ‪ .‬ﻳﻌﻧﻲ ﻓﺳﺎﺩ ﺍﻟﻧﻅﻡ‪.‬‬
‫ﻭﻫ���ﺫﻩ ﺍﻟﺗ���ﺄﻭﻳﻼﺕ ﺍﻟﺗ���ﻲ ﺫﻛﺭﻭﻫ���ﺎ ﺣﺳ� ٌ‬
‫��ﻧﺔ‪ ،‬ﻭﻟﻛ���ﻥ ﺍﻟﺭﻭﺍﻳ���ﺔ ﺑﺈﻧﻛ���ﺎﺭ ﺍﺑ���ﻥ ﻣﺳ���ﻌﻭ ٍﺩ ﻗﺭﺁﻧﻳ���ﺔ‬
‫ﺍﻟﻣﻌ��ﻭﺫﺗﻳﻥ ﻭﻣﺣﻭﻫﻣ��ﺎ ﻣ��ﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺻ��ﺣﻳﺣﺔ‪ ،‬ﻓ��ﻼ ﻳﻧﺑﻐ��ﻲ ﺃﻥ ُﺗ� َ�ﺭ ﱠﺩ ﺑﻐﻳ��ﺭ ﻣﺳ��ﺗﻧﺩٍ‪ ،‬ﻭﻻ‬
‫ﻣﺣﻅﻭﺭ ﺣﻳﻧﺋﺫٍ‪ ،‬ﻓﺗﺄﻭﻳﻝ ﻓﻌﻝ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻣُﻣﻛﻥ ﻣﻊ ﺻﺣﺔ ﻫﺫﻩ ﺍﻟﺭﻭﺍﻳﺎﺕ ﻋﻧﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ‪ :‬ﻭﺃﻣﺎ ﻗﻭﻝ ﺍﻟﻧﻭﻭﻱ‪ :‬ﺃﺟﻣﻊ ﺍﻟﻣﺳﻠﻣﻭﻥ… ﻓﻔﻳﻪ ﻧﻅﺭ‪ ،‬ﻭﻗﺩ ﺳﺑﻘﻪ ﻟﻧﺣ�ﻭ ﺫﻟ�ﻙ ﺃﺑ�ﻭ‬
‫ﻣﺣﻣ�ﺩ ﺑ��ﻥ ﺣ��ﺯﻡ… ﺛ�ﻡ ﻗ��ﺎﻝ‪ :‬ﻭﺍﻟﻁﻌ��ﻥ ﻓ�ﻲ ﺍﻟﺭﻭﺍﻳ��ﺎﺕ ﺍﻟﺻ��ﺣﻳﺣﺔ ﺑﻐﻳ�ﺭ ﻣﺳ��ﺗﻧ ٍﺩ ﻻ ﻳﻘﺑ��ﻝ‪ ،‬ﺑ��ﻝ‬
‫ﺍﻟﺭﻭﺍﻳ�ﺔ ﺻ�ﺣﻳﺣﺔ‪ ،‬ﻭﺍﻟﺗﺄﻭﻳ�ﻝ ﻣُﺣﺗﻣ�ﻝٌ‪ ،‬ﻭﺍﻹﺟﻣ�ﺎﻉ ﺍﻟ�ﺫﻱ ﻧﻘﻠ�ﻪ ﺇﻥ ﺃﺭﺍﺩ ﺷ�ﻣﻭﻟﻪ ﻟﻛ�ﻝ ﻋﺻ��ﺭ‪،‬‬
‫)‪(27‬‬
‫ﻓﻬﻭ ﻣﺧﺩﻭﺵ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﺳﺗﻘﺭﺍﺭﻩ‪ ،‬ﻓﻬﻭ ﻣﻘﺑﻭﻝ‪.‬‬
‫ﻭﻗ��ﺎﻝ ﺍﺑ��ﻥ ﻛﺛﻳ��ﺭ‪ :‬ﻭﻫ��ﺫﺍ ﻣﺷ��ﻬﻭﺭ ﻋﻧ��ﺩ ﻛﺛﻳ��ﺭ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍء ﻭﺍﻟﻔﻘﻬ��ﺎء ﺃﻥ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ ﻛ��ﺎﻥ ﻻ‬

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‫ﻳﻛﺗﺏ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ ﻓﻲ ﻣﺻﺣﻔﻪ‪ ،‬ﻓﻠﻌﻠﻪ ﻟﻡ ﻳﺳﻣﻌﻬﻣﺎ ﻣ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﻟ�ﻡ ﻳﺗ�ﻭﺍﺗﺭ ﻋﻧ�ﺩﻩ‪ ،‬ﺛ�ﻡ ﻗ�ﺩ‬
‫ﺭﺟﻊ ﻋﻥ ﻗﻭﻟﻪ ﺫﻟﻙ ﺇﻟﻰ ﻗﻭﻝ ﺍﻟﺟﻣﺎﻋﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﺃﺛﺑﺗﻭﻫﻣﺎ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻷﺋﻣ�ﺔ‪،‬‬
‫)‪(28‬‬
‫ﻔﺫﻭﻫﺎ ﺇﻟﻰ ﺳﺎﺋﺭ ﺍﻵﻓﺎﻕ ﻛﺫﻟﻙ‪ ،‬ﻭہﻠﻟ ﺍﻟﺣﻣﺩ ﻭﺍﻟﻣ ﱠﻧﺔ‪.‬‬
‫ً‬
‫ﺇﺿ�ﺎﻓﺔ ﺇﻟ�ﻰ ﻣ�ﺎ‬ ‫ﻭﻋﻠﻰ ﺻﺣﺔ ﻫ�ﺫﺍ ﺍﻟﻧﻘ�ﻝ ﻳﻛ�ﻭﻥ ﺍﻟﺟ�ﻭﺍﺏ ﻋ�ﻥ ﻫ�ﺫﻩ ﺍﻟﺷ�ﺑﻬﺔ ﺑﻭﺟ�ﻭﻩ‪ ،‬ﻣﻧﻬ�ﺎ ‪-‬‬
‫ﺳﺑﻕ‪:‬‬
‫‪ -1‬ﺃﻥ ﺗ���ﺭﻙ ﻛﺗﺎﺑ���ﺔ ﺍﺑ���ﻥ ﻣﺳ���ﻌﻭ ٍﺩ ﺍﻟﻣﻌ���ﻭﺫﺗﻳﻥ ﻓ���ﻲ ﻣﺻ���ﺣﻔﻪ ﻟ���ﻳﺱ ﺑﺎﻟﺿ���ﺭﻭﺭﺓ ﺇﻧﻛ���ﺎﺭً ﺍ‬
‫ﻟﻘﺭﺁﻧﻳﺗﻬﻣﺎ‪ ،‬ﺇﺫ ﻟﻳﺱ ﻳﺟﺏ ﻋﻠﻰ ﺍﻹﻧﺳﺎﻥ ﺃﻥ ﻳﻛﺗﺏ ﺟﻣﻳﻊ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻠﻭ ﺃﻧﻪ ﻛﺗﺏ ﺑﻌﺿًﺎ ﻭﺗﺭﻙ‬
‫)‪(29‬‬
‫ﺑﻌﺿًﺎ‪ ،‬ﻓﻠﻳﺱ ﻋﻠﻳﻪ ﻋﻳﺏ ﻭﻻ ﺇﺛﻡ‪.‬‬
‫‪ -2‬ﺃﻧﻪ ﻳﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ ﺍﺑﻥ ﻣﺳﻌﻭ ٍﺩ ‪ ‬ﻟﻡ ﻳﺳﻣﻊ ﺍﻟﻣﻌ�ﻭﺫﺗﻳﻥ ﻣ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﻟ�ﻡ ﺗﺗ�ﻭﺍﺗﺭﺍ‬
‫ﻋﻧﺩﻩ‪ ،‬ﻓﺗﻭﻗﻑ ﻓﻲ ﺃﻣﺭﻫﻣﺎ‪.‬‬
‫ﻓ�ﺈﻥ ﻗﻳ�ﻝ‪ :‬ﻭﻟِ� َﻡ َﻟ� ْﻡ ﻳﻧﻛ�ﺭ ﻋﻠﻳ�ﻪ ﺍﻟﺻ�ﺣﺎﺑﺔ‪ ،‬ﻳﺟ�ﺎﺏ ﺑ�ﺄ ﱠﻧﻬﻡ ﻟ�ﻡ ﻳﻧﻛ�ﺭﻭﺍ ﻋﻠﻳ�ﻪ ﻷﻧ�ﻪ ﻛ�ﺎﻥ ﺑﺻ�ﺩﺩ‬
‫)‪(30‬‬
‫ﺍﻟﺑﺣﺙ ﻭﺍﻟﺗﺛﺑﺕ ﻓﻲ ﻫﺫﺍ ﺍﻷﻣﺭ‪.‬‬
‫‪ -3‬ﺃﻧﻪ َﻳﺣﺗﻣﻝ ﺃﻧ�ﻪ ﻛ�ﺎﻥ ﻳﺳ�ﻣﻌﻬﻣﺎ ﻣ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﻛ�ﺎﻥ ﻳ�ﺭﺍﻩ ‪ ‬ﻳﻌ�ﻭﱢ ﺫ ﺍﻟﺣﺳ�ﻥ ﻭﺍﻟﺣﺳ�ﻳﻥ‬
‫ِﺑﻬﻣﺎ‪ ،‬ﻓﻅﻥ ﺃ ﱠﻧﻬﻣﺎ ﻟﻳﺳﺗﺎ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﻅﻧﻪ ﻭﻣﺧﺎﻟﻔﺔ ﺍﻟﺻﺣﺎﺑﺔ ﺟﻣﻳﻌًﺎ‪ ،‬ﺛﻡ َﻟﻣﱠﺎ ﺗﻳﻘﻥ‬
‫)‪(31‬‬
‫ﻗﺭﺁﻧﻳﺗﻬﻣﺎ ﺭﺟﻊ ﺇﻟﻰ ﻗﻭﻝ ﺍﻟﺟﻣﺎﻋﺔ‪.‬‬
‫ﷲ ‪ُ ‬ﻳ َﻌ�ﻭﱢ ُﺫ‬
‫ﺎﻥ َﻳ َ�ﺭﻯ َﺭﺳُ�ﻭ َﻝ ِ‬ ‫َﻛ َ‬
‫)‪(32‬‬
‫ْﻥ َﻣﺳْ ﻌُﻭﺩٍ‪،‬‬
‫ْﺳﺎ ﻓِﻲ ﻣُﺻْ َﺣﻑِ ﺍﺑ ِ‬ ‫ﺎﻥ َﻗﺎ َﻝ‪َ … :‬ﻭ َﻟﻳ َ‬ ‫َﻋﻥْ ُﺳ ْﻔ َﻳ َ‬
‫ﺻ�ﻼَ ِﺗﻪِ‪َ ،‬ﻓ َﻅ�ﻥﱠ ﺃَ ﱠﻧ ُﻬ َﻣ�ﺎ ﻋُﻭ َﺫ َﺗ ِ‬
‫�ﺎﻥ‪،‬‬ ‫ُﺳﻳ َْﻥ‪َ ،‬ﻭ َﻟ ْﻡ َﻳﺳْ َﻣﻌْ ُﻪ َﻳ ْﻘ َﺭﺅُ ُﻫ َﻣﺎ ﻓِﻲ َﺷﻲْ ٍء ِﻣﻥْ َ‬ ‫ِﺑ ِﻬ َﻣﺎ ْﺍﻟ َﺣ َﺳ َﻥ َﻭ ْﺍﻟﺣ َ‬
‫)‪(33‬‬
‫ﺁﻥ َﻓﺄ َ ْﻭﺩَ ﻋُﻭ ُﻫ َﻣﺎ ﺇِﻳﱠﺎﻩُ‪.‬‬
‫ﻭﻥ َﻛ ْﻭ َﻧ ُﻬ َﻣﺎ ﻣ َِﻥ ْﺍﻟﻘُﺭْ ِ‬
‫ﺻﺭﱠ َﻋ َﻠﻰ َﻅ ﱢﻧﻪِ‪َ ،‬ﻭ َﺗ َﺣ ﱠﻘ َﻕ ﺍ ْﻟ َﺑﺎﻗُ َ‬ ‫َﻭﺃَ َ‬
‫ﻭ ِﻣﻣﱠﺎ ﻳﺅﻳﺩ ﺃﻧﻪ ﺭﺟﻊ ﺇﻟﻰ ﻗﻭﻝ ﺍﻟﺟﻣﺎﻋﺔ‪ ،‬ﻣﺎ ﺫﻛﺭﻧﺎﻩ ﺁﻧ ًﻔ�ﺎ ﻣ�ﻥ ﺻ�ﺣﺔ ﻗ�ﺭﺍءﺓ ﻋﺎﺻ�ﻡ ﻭﻏﻳ�ﺭﻩ‬
‫ﻋﻧﻪ‪ ،‬ﻭﺃﻥ ﻓﻳﻬﺎ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ‪.‬‬
‫‪ -4‬ﺃﻧ���ﻪ ﻋﻠ���ﻰ ﻓ���ﺭﺽ ﺍﺳ���ﺗﻣﺭﺍﺭ ﻋﺑ���ﺩ ﷲ ﺑ���ﻥ ﻣﺳ���ﻌﻭ ٍﺩ ﻋﻠ���ﻰ ﺇﻧﻛ���ﺎﺭ ﻗﺭﺁﻧﻳ���ﺔ ﺍﻟﻣﻌ���ﻭﺫﺗﻳﻥ‪،‬‬
‫ﻭ َﻣﺣﻭﻫﻣﺎ ﻣﻥ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻳُﺟﺎﺏ ﺑﺄﻧﻪ ‪ ‬ﺍﻧﻔﺭﺩ ِﺑﻬ�ﺫﺍ ﺍﻹﻧﻛ�ﺎﺭ‪ ،‬ﻭﻟ�ﻡ ﻳﺗﺎﺑﻌ�ﻪ ﻋﻠﻳ�ﻪ ﺃﺣ� ٌﺩ ﻣ�ﻥ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﻭﻻ ﻏﻳﺭﻫﻡ‪ ،‬ﻭﺍﻧﻔﺭﺍﺩﻩ ﻋﻠﻰ ﻓﺭﺽ ﺍﺳﺗﻣﺭﺍﺭﻩ ﻋﻠﻳ�ﻪ ﻻ ﻳﻁﻌ�ﻥ ﻓ�ﻲ ﺗ�ﻭﺍﺗﺭ ﺍﻟﻘ�ﺭﺁﻥ‪،‬‬
‫ﻓﺈﻧﻪ ﻟﻳﺱ ﻣﻥ ﺷﺭﻁ ﺍﻟﺗﻭﺍﺗﺭ ﺃﻻﱠ ﻳُﺧﺎﻟﻑ ﻓﻳﻪ ﻣﺧﺎﻟﻑٌ ‪ ،‬ﻭﺇﻻ ﻷﻣﻛ�ﻥ ﻫ�ﺩﻡ ﻛ�ﻝ ﺗ�ﻭﺍﺗﺭ‪ ،‬ﻭﺇﺑﻁ�ﺎﻝ‬
‫ﻛﻝ ﻋﻠﻡ ﻗﺎﻡ ﻋﻠﻳﻪ ﺑﻣﺟﺭﺩ ﺃﻥ ﻳُﺧﺎﻟﻑ ﻓﻳﻪ ﻣﺧﺎﻟﻑٌ ‪.‬‬

‫‪165‬‬
‫ﻓﻠﻭ ﺃﻧﻪ ﺛﺑ�ﺕ ﺃﻥ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ ‪ ‬ﺃﻧﻛ�ﺭ ﺍﻟﻣﻌ�ﻭﺫﺗﻳﻥ‪ ،‬ﺑ�ﻝ ﺃﻧﻛ�ﺭ ﺍﻟﻘ�ﺭﺁﻥ ﻛﻠ�ﻪ‪ ،‬ﻭﺍﺳ�ﺗﻣﺭ ﻋﻠ�ﻰ‬
‫ﺫﻟﻙ‪ ،‬ﻓﺈﻥ ﺇﻧﻛﺎﺭﻩ ﻻ ﻳﻘﺩﺡ ﻓﻲ ﺗﻭﺍﺗﺭ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫)‪(34‬‬
‫ﺣﺩ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪.‬‬‫ﻗﺎﻝ ﺍﻟﺑﺯﺍﺭ‪ :‬ﻟﻡ ﻳﺗﺎﺑﻊ ﻋﺑﺩَ ﷲ ﺃ ٌ‬
‫ﻑ ﻓﻲ ﺍﻟﺭ ﱢﺩ ﻋﻠ�ﻰ ﻫ�ﺫﺍ ﺍﻟﻁﻌ�ﻥ‪ ،‬ﻭﻻ ﻳﺿ�ﺭﱡ‬
‫ﻙ ﺃﻥ ﺇﺟﻣﺎﻉ ﺍﻟﺻﺣﺎﺑﺔ ﻋﻠﻰ ﻗﺭﺁﻧﻳﺗﻬﻣﺎ ﻛﺎ ٍ‬
‫ﻭﻻ ﺷ ﱠ‬
‫ﺫﻟ��ﻙ ﺍﻹﺟﻣ��ﺎﻉ ﻣﺧﺎﻟﻔ��ﺔ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ‪ ،‬ﻓﺈﻧ��ﻪ ﻻ ﻳُﻌﻘ��ﻝ ﺗﺻ��ﻭﻳﺏ ﺭﺃﻱ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭ ٍﺩ ﻭﺗﺧﻁﺋ��ﺔ‬
‫)‪(35‬‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﻛﻠﻬﻡ‪ ،‬ﺑﻝ ﺍﻷﻣﺔ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﻗﺩ ﺍﺳﺗﺷﻛﻝ ﺍﻟﻔﺧﺭ ﺍﻟﺭﺍﺯﻱ ﻋﻠﻰ ﻓﺭﺽ ﺻﺣﺔ ﺍﻟﻧﻘﻝ ﻋﻥ ﺍﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﻓ�ﻲ ﺇﻧﻛ�ﺎﺭﻩ ﻗﺭﺁﻧﻳ�ﺔ‬
‫ﺍﻟﻣﻌﻭﺫﺗﻳﻥ ﺃﻧﻪ ﺇﻥ ﻗﻳﻝ ﺇﻥ ﻗﺭﺁﻧﻳﺔ ﺍﻟﻣﻌ�ﻭﺫﺗﻳﻥ ﻛﺎﻧ�ﺕ ﻣﺗ�ﻭﺍﺗﺭ ًﺓ ﻓ�ﻲ ﻋﺻ�ﺭ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩٍ‪ ،‬ﻟ�ﺯﻡ‬
‫ﺗﻛﻔﻳﺭ ﻣﻥ ﺃﻧﻛﺭﻫﻣﺎ‪ ،‬ﻭﺇﻥ ﻗﻳ�ﻝ ﺇﻥ ﻗﺭﺁﻧﻳﺗﻬﻣ�ﺎ ﻟ�ﻡ ﺗﻛ�ﻥ ﻣﺗ�ﻭﺍﺗﺭ ًﺓ ﻓ�ﻲ ﻋﺻ�ﺭﻩ‪ ،‬ﻟ�ﺯﻡ ﺃﻥ ﺑﻌ�ﺽ‬
‫)‪(36‬‬
‫ﺍﻟﻘﺭﺁﻥ ﻟﻡ ﻳﺗﻭﺍﺗﺭ ﻓﻲ ﺑﻌﺽ ﺍﻟﺯﻣﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﺫﻩ ﻋﻘﺩﺓ ﺻﻌﺑﺔ‪.‬‬
‫ﻭﻳﺟﺎﺏ ﻋﻥ ﻫﺫﺍ ﺍﻻﺳﺗﺷﻛﺎﻝ ﺑﺄﻥ ﺗﻭﺍﺗﺭ ﻗﺭﺁﻧﻳﺔ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ ﻓﻲ ﻋﺻ�ﺭ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭ ٍﺩ ﻻ ﺷ� ﱠ‬
‫ﻙ‬
‫ﻓﻳﻪ‪ ،‬ﻭﻻ ﻳﻠﺯﻡ ﻣﻥ ﺫﻟﻙ ﺗﻛﻔﻳﺭﻩ ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﺗ�ﻭﺍﺗﺭ ‪-‬ﻭﺇﻥ ﻛ�ﺎﻥ ﻳﻔﻳ�ﺩ ﺍﻟﻌﻠ�ﻡ ﺍﻟﺿ�ﺭﻭﺭﻱ‪ -‬ﻓﺈﻧ�ﻪ‬
‫ﻧﻔﺳﻪ ﻟﻳﺱ ﻋﻠﻣًﺎ ﺿﺭﻭﺭ ًّﻳﺎ ‪-‬ﺃﻱ ﺃﻧﻪ ﻗﺩ ﻳﺧﻔﻰ ﻋﻠﻰ ﺑﻌﺽ ﺍﻟﻧﺎﺱ‪ ،‬ﻓﻠﻳﺱ ﻣ�ﻥ ﺍﻟﺿ�ﺭﻭﺭﻱ ﺃﻥ‬
‫ﺣﺩ ﻣﻥ ﺃﻫﻝ ﺍﻟﻌﺻﺭ ﺑﺗﻭﺍﺗﺭ ﺍﻟﺷﻲء‪ ،‬ﻓﺈﻥ ﺧﻔﻲ ﻋﻠﻳﻪ ﻫﺫﺍ ﺍﻟﺗ�ﻭﺍﺗﺭ ﻛ�ﺎﻥ ﻣﻌ�ﺫﻭﺭً ﺍ‪،‬‬
‫ﻳﻌﻠﻡ ﻛ ﱡﻝ ﻭﺍ ٍ‬
‫ﻓﻼ ُﻳ َﻛ ﱠﻔﺭ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﺃﺟﻳﺏ ﺑﺎﺣﺗﻣﺎﻝ ﺃﻧﻪ ﻛﺎﻥ ﻣﺗﻭﺍﺗﺭً ﺍ ﻓﻲ ﻋﺻﺭ ﺍﺑﻥ ﻣﺳﻌﻭﺩٍ‪ ،‬ﻟﻛ�ﻥ ﻟ�ﻡ ﻳﺗ�ﻭﺍﺗﺭ‬
‫)‪(37‬‬
‫ﻋﻧﺩ ﺍﺑﻥ ﻣﺳﻌﻭﺩ‪ ،‬ﻓﺎﻧﺣﻠﱠﺕ ﺍﻟﻌﻘﺩﺓ ﺑﻌﻭﻥ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬

‫)‪ (1‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(275/1‬‬

‫)‪ (2‬ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻫﻛﺫﺍ ﻭﻗﻊ ﻫﺫﺍ ﺍﻟﻠﻔﻅ ﻣﺑﻬﻣًﺎ‪ ،‬ﻭﻛﺄﻥ ﺑﻌﺽ ﺍﻟﺭﻭﺍﺓ ﺃﺑْﻬﻣﻪ ﺍﺳﺗﻌﻅﺎﻣًﺎ ﻟﻪ‪ ،‬ﻭﺃﻅ�ﻥ ﺫﻟ�ﻙ ﺳ�ﻔﻳﺎﻥ‪،‬‬
‫ﻓﺈﻥ ﺍﻹﺳﻣﺎﻋﻳﻠﻲ ﺃﺧﺭﺟﻪ ﻣﻥ ﻁﺭﻳﻕ ﻋﺑﺩ ﺍﻟﺟﺑﺎﺭ ﺑﻥ ﺍﻟﻌﻼء ﻋﻥ ﺳﻔﻳﺎﻥ ﻛﺫﻟﻙ ﻋﻠﻰ ﺍﻹﺑْﻬﺎﻡ‪ .‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(615/8‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ ،‬ﻛﺗﺎﺏ ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺑﺎﺏ ﺳﻭﺭﺓ )ﻗﻝ ﺃﻋﻭﺫ ﺑﺭﺏ ﺍﻟﻧﺎﺱ( )‪ (614/8‬ﺡ ‪.4977‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻣﺳﻧﺩ ﺍﻷﻧﺻﺎﺭ )‪ (154/6‬ﺡ ‪.20682‬‬
‫)‪ (5‬ﺭﻭﺍﻩ ﺃﺣﻣ���ﺩ ﻓ���ﻲ ﻣﺳ���ﻧﺩﻩ‪ ،‬ﻣﺳ���ﻧﺩ ﺍﻷﻧﺻ���ﺎﺭ )‪ (154/6‬ﺡ ‪ .20683‬ﻗ���ﺎﻝ ﺍﻟﻬﻳﺛﻣ���ﻲ‪ :‬ﺭﻭﺍﻩ ﻋﺑ���ﺩ ﷲ ﺑ���ﻥ ﺃﺣﻣ���ﺩ‬
‫ﻭﺍﻟﻁﺑﺭﺍﻧﻲ‪ ،‬ﻭﺭﺟﺎﻝ ﻋﺑﺩ ﷲ ﺭﺟﺎﻝ ﺍﻟﺻﺣﻳﺢ‪ ،‬ﻭﺭﺟﺎﻝ ﺍﻟﻁﺑﺭﺍﻧﻲ ﺛﻘﺎﺕ‪ .‬ﻣﺟﻣﻊ ﺍﻟﺯﻭﺍﺋﺩ )‪.(152/7‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﻋﺑ��ﺩ ﺑ��ﻥ ﺣﻣﻳ��ﺩ ﻓ��ﻲ ﻣﺳ��ﻧﺩﻩ‪ ،‬ﺍﻧﻅ��ﺭ ﺗﻔﺳ��ﻳﺭ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻌﻅ��ﻳﻡ ﻻﺑ��ﻥ ﻛﺛﻳ��ﺭ )‪ ،(9/1‬ﻭﻓ��ﺗﺢ ﺍﻟﻘ��ﺩﻳﺭ ﻟﻠﺷ��ﻭﻛﺎﻧﻲ‬
‫)‪ ،(62/1‬ﻭﺭﻭﺍﻩ ﺃﺑﻭ ﺑﻛﺭ ﺍﻷﻧﺑﺎﺭﻱ‪ ،‬ﺍﻧﻅﺭ‪ :‬ﺍﻟﺟﺎﻣﻊ ﻷﺣﻛﺎﻡ ﺍﻟﻘﺭﺁﻥ ﻟﻠﻘﺭﻁﺑﻲ)‪.(81/1‬‬

‫‪166‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﻋﺑﺩ ﺑﻥ ﺣﻣﻳﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻭﻣﺣﻣﺩ ﺑﻥ ﻧﺻﺭ ﺍﻟﻣﺭﻭﺯﻱ ﻓﻲ ﺗﻌﻅﻳﻡ ﻗﺩﺭ ﺍﻟﺻﻼﺓ‪ ،‬ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﻘﺩﻳﺭ )‪.(62/1‬‬
‫)‪ (8‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(276/1‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﺑﻥ ﻣﺎﺟﻪ ﻓﻲ ﺳﻧﻧﻪ ﻛﺗﺎﺏ ﺍﻟﻣﻘﺩﻣﺔ‪ ،‬ﺑﺎﺏ ﻓﺿﻝ ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺳﻌﻭﺩ )‪ (49/1‬ﺡ ‪ ،138‬ﻭﺍﺑ�ﻥ ﺃﺑ�ﻲ ﺩﺍﻭﺩ ﻓ�ﻲ‬
‫ً‬
‫ﺣﻔﻅﺎ ﺹ ‪.153-152‬‬ ‫ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺑﺎﺏ ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ﻓﻲ ﺳﻧﻧﻪ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﻥ ﺗﺭﻙ ﺍﻟﻘﺭﺍءﺓ ﻓﻲ ﺻﻼﺗﻪ ﺑﻔﺎﺗﺣﺔ ﺍﻟﻛﺗﺎﺏ )‪ (216/1‬ﺡ ‪.820‬‬
‫)‪ (11‬ﺍﻧﻅﺭ ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻟﻘﺭﺁﻥ ﻻﺑﻥ ﻗﺗﻳﺑﺔ ﺹ ‪ ،49-47‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(276/1‬‬
‫)‪ (12‬ﺍﻧﻅﺭ‪ :‬ﺍﻟﺟﺎﻣﻊ ﻷﺣﻛﺎﻡ ﺍﻟﻘﺭﺁﻥ ﻟﻠﻘﺭﻁﺑﻲ)‪ ،(81/1‬ﻭﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ ﻻﺑﻥ ﻛﺛﻳﺭ )‪.(9/1‬‬
‫)‪ (13‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻣﺳﻧﺩ ﺍﻟﺷﺎﻣﻳﻳﻥ )‪ (137/5‬ﺡ ‪.16848‬‬
‫)‪ (14‬ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺻﻼﺓ ﺍﻟﻣﺳﺎﻓﺭﻳﻥ ﺑﺎﺏ ﻓﺿﻝ ﻗﺭﺍءﺓ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ )‪ (96/6‬ﺡ ‪.814‬‬
‫)‪ (15‬ﺭﻭﺍﻩ ﺍﻟﻧﺳ��ﺎﺋﻲ ﻓ��ﻲ ﺳ��ﻧﻧﻪ‪ ،‬ﻛﺗ��ﺎﺏ ﺍﻻﺳ��ﺗﻌﺎﺫﺓ‪ (253/8) ،‬ﺡ ‪ ،5437‬ﻭﺃﺑ��ﻭ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﺻ��ﻼﺓ‪ ،‬ﺑ��ﺎﺏ ﻓ��ﻲ‬
‫ﺍﻟﻣﻌﻭﺫﺗﻳﻥ )‪ (73/2‬ﺡ ‪.1462‬‬
‫)‪ (16‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.90‬‬
‫)‪ (17‬ﺍﻟﻣﺣﻠﻰ )‪.(13/1‬‬
‫)‪ (18‬ﺍﻟﻣﺟﻣﻭﻉ ﺷﺭﺡ ﺍﻟﻣﻬﺫﺏ )‪.(363/3‬‬
‫)‪ (19‬ﻛﻣﺎ ﻣﺭﱠ ﻓﻲ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺳﺎﺑﻕ‪.‬‬
‫)‪ (20‬ﺍﻧﻅﺭ ﺍﻟﻣﺣﻠﻰ )‪ ،(13/1‬ﻭﻧﻛ�ﺕ ﺍﻻﻧﺗﺻ�ﺎﺭ ﻟﻧﻘ�ﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺹ ‪ ،91-90‬ﻭﺍﻟﻔﺻ�ﻝ ﻓ�ﻲ ﺍﻟﻣﻠ�ﻝ ﻭﺍﻷﻫ�ﻭﺍء ﻭ ﺍﻟﻧﺣ�ﻝ‬
‫)‪.(212/2‬‬
‫)‪ (21‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.91‬‬
‫)‪ (22‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،92‬ﻭﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻟﻘﺭﺁﻥ ﻻﺑﻥ ﻗﺗﻳﺑﺔ ﺹ ‪.43‬‬
‫)‪ (23‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.93-92‬‬
‫)‪ (24‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.93‬‬
‫)‪ (25‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺑﺎﺏ ﻛﺗﺎﺑﺔ ﺍﻟﻔﻭﺍﺗﺢ ﻭﺍﻟﻌﺩﺩ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.154‬‬
‫)‪ (26‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.94-93‬‬
‫)‪ (27‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(615/8‬‬
‫)‪ (28‬ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ ﻟﻠﺣﺎﻓﻅ ﻋﻣﺎﺩ ﺍﻟﺩﻳﻥ ﺑﻥ ﻛﺛﻳﺭ )‪.(571/4‬‬
‫)‪ (29‬ﺍﻧﻅﺭ ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻟﻘﺭﺁﻥ ﻻﺑﻥ ﻗﺗﻳﺑﺔ ﺹ ‪.49‬‬
‫)‪ (30‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪ ،(276/1‬ﻭﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ ﻻﺑﻥ ﻛﺛﻳﺭ )‪.(571/4‬‬
‫)‪ (31‬ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻟﻘﺭﺁﻥ ﻻﺑﻥ ﻗﺗﻳﺑﺔ ﺹ ‪.43‬‬
‫)‪ (32‬ﻳﻌﻧﻲ ﺍﻟﻣﻌﻭﺫﺗﻳﻥ‪.‬‬
‫)‪ (33‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻣﺳﻧﺩ ﺍﻷﻧﺻﺎﺭ )‪ (154/6‬ﺡ ‪.20684‬‬
‫)‪ (34‬ﻣﺟﻣﻊ ﺍﻟﺯﻭﺍﺋﺩ )‪ ،(152/7‬ﻭﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(615/8‬‬
‫)‪ (35‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(277-276/1‬‬
‫)‪ (36‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(616/8‬‬

‫‪167‬‬
 ‫)‪ (37‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(616/8‬‬

‫‪168‬‬
 ‫ﺗﺎﺑﻊ اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬رد اﻟﺸﺒﻬﺎت اﻟﺘﻲ أﺛﻴﺮت ﺣﻮل اﻟﺠﻤﻊ اﻟﻌﺜﻤﺎﻧﻲ‬
‫ﺑﻥ ﻛﻌ ٍ‬ ‫ُ‬
‫ﺏ‬ ‫ﺍﻟﺷﺑﻬﺔ ﺍﻟﺛﺎﻟﺛﺔ‪ :‬ﺳﻭﺭﺗﺎ ﺍﻟﺧﻠﻊ ﻭﺍﻟﺣﻔﺩ ﻋﻧﺩ ﺃ َﺑﻲﱢ ِ‬
‫ﺏ ﻛ�ﺎﻥ ﻳﻘ�ﺭﺃ ﺩﻋ�ﺎء ﺍﻟﻘﻧ�ﻭﺕ ﺍﻟﻣﻌ�ﺭﻭﻑ‬ ‫ﻭﺭﺩﺕ ﺑﻌﺽ ﺍﻵﺛﺎﺭ ﺍﻟﺗﻲ ﺗﻭﺣﻲ ﺑ�ﺄﻥ ﺃ ُ َﺑ�ﻲﱠ َ‬
‫ﺑ�ﻥ ﻛﻌ� ٍ‬
‫ﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪:‬‬ ‫ﺑﺳﻭﺭﺗﻲ ﺃ ُ َﺑﻲﱢ ﺑﻥ ﻛﻌ ٍ‬
‫ﻓﻌﻥ ﺍﻷﻋﻣﺵ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻲ ﻗ�ﺭﺍءﺓ ﺃ ُ َﺑ�ﻲﱢ ﺑ�ﻥ ﻛﻌ� ٍ‬
‫ﺏ‪ :‬ﺍﻟﻠﻬ�ﻡ ﺇﻧ�ﺎ ﻧﺳ�ﺗﻌﻳﻧﻙ ﻭﻧﺳ�ﺗﻐﻔﺭﻙ‪ .‬ﻭﻧﺛﻧ�ﻲ‬
‫ﻋﻠﻳﻙ ﻭﻻ ﻧﻛﻔﺭﻙ‪ .‬ﻭﻧﺧﻠﻊ ﻭﻧﺗﺭﻙ ﻣ�ﻥ ﻳﻔﺟ�ﺭﻙ‪ (1).‬ﺍﻟﻠﻬ�ﻡ ﺇﻳ�ﺎﻙ ﻧﻌﺑ�ﺩ‪ .‬ﻭﻟ�ﻙ ﻧﺻ�ﻠﻲ ﻭﻧﺳ�ﺟﺩ‪.‬‬
‫)‪(2‬‬
‫ﻭﺇﻟﻳﻙ ﻧﺳﻌﻰ ﻭﻧﺣﻔﺩ‪ .‬ﻧﺭﺟﻭ ﺭﺣﻣﺗﻙ ﻭﻧﺧﺷﻰ ﻋﺫﺍﺑﻙ‪ .‬ﺇﻥ ﻋﺫﺍﺑﻙ ﺑﺎﻟﻛﻔﺎﺭ ﻣﻠﺣِﻕ‪.‬‬
‫ﻛﻣﺎ ﻭﺭﺩ ﺃﻧﻪ ﻛﺎﻥ ﻳﻛﺗﺑﻬﻣﺎ ﻓﻲ ﻣﺻﺣﻔﻪ‪:‬‬
‫ﻓﻌﻥ ﺍﺑﻥ ﺳﻳﺭﻳﻥ ﻗﺎﻝ‪ :‬ﻛﺗﺏ ﺃ ُ َﺑﻲﱡ ﺑﻥ ﻛﻌ ٍ‬
‫ﺏ ﻓﻲ ﻣﺻﺣﻔﻪ ﻓﺎﺗﺣﺔ ﺍﻟﻛﺗﺎﺏ ﻭﺍﻟﻣﻌ�ﻭﺫﺗﻳﻥ‪ ،‬ﻭﺍﻟﻠﻬ�ﻡ‬
‫ﺇﻧﺎ ﻧﺳﺗﻌﻳﻧﻙ‪ ،‬ﻭﺍﻟﻠﻬﻡ ﺇﻳﺎﻙ ﻧﻌﺑﺩ‪ ،‬ﻭﺗﺭﻛﻬﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩٍ‪ ،‬ﻭﻛﺗﺏ ﻋﺛﻣ�ﺎﻥ ﻣ�ﻧﻬﻥ ﻓﺎﺗﺣ�ﺔ ﺍﻟﻛﺗ�ﺎﺏ‬
‫ﻭﺍﻟﻣﻌﻭﺫﺗﻳﻥ‪.‬‬
‫)‪(3‬‬

‫ﻭﻋ��ﻥ ﺃ ُ َﺑ��ﻲﱢ ﺑ��ﻥ ﻛﻌ�� ٍ‬

‫ﺏ ﺃﻧ��ﻪ ﻛ��ﺎﻥ ﻳﻘﻧ��ﺕ ﺑﺎﻟﺳ��ﻭﺭﺗﻳﻥ‪ ،‬ﻓ��ﺫﻛﺭﻫﻣﺎ‪ ،‬ﻭﺃﻧ��ﻪ ﻛ��ﺎﻥ ﻳﻛﺗﺑﻬﻣ��ﺎ ﻓ��ﻲ‬
‫ﻣﺻﺣﻔﻪ‪.‬‬
‫)‪(4‬‬

‫ﻭﻋﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺑﻥ ﺃﺑﺯﻯ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻲ ﻣﺻﺣﻑ ﺍﺑﻥ ﻋﺑﺎﺱ ﻗﺭﺍءﺓُ ﺃ ُ َﺑﻲﱢ ﺑﻥ ﻛﻌ ٍ‬
‫ﺏ ﻭﺃﺑ�ﻲ‬
‫ﻣﻭﺳﻰ‪ :‬ﺑﺳﻡ ﷲ ﺍﻟﺭﺣﻣﻥ ﺍﻟﺭﺣﻳﻡ‪ .‬ﺍﻟﻠﻬﻡ ﺇﻧﺎ ﻧﺳ�ﺗﻌﻳﻧﻙ ﻭﻧﺳ�ﺗﻐﻔﺭﻙ‪ .‬ﻭﻧﺛﻧ�ﻲ ﻋﻠﻳ�ﻙ ﺍﻟﺧﻳ�ﺭ ﻭﻻ‬
‫ﻧﻛﻔﺭﻙ‪ .‬ﻭﻧﺧﻠﻊ ﻭﻧﺗﺭﻙ ﻣﻥ ﻳﻔﺟﺭﻙ‪ .‬ﻭﻓﻳ�ﻪ‪ :‬ﺍﻟﻠﻬ�ﻡ ﺇﻳ�ﺎﻙ ﻧﻌﺑ�ﺩ‪ .‬ﻭﻟ�ﻙ ﻧﺻ�ﻠﻲ ﻭﻧﺳ�ﺟﺩ‪ .‬ﻭﺇﻟﻳ�ﻙ‬
‫ﻧﺳﻌﻰ ﻭﻧﺣﻔِﺩ‪ .‬ﻧﺧﺷﻰ ﻋﺫﺍﺑﻙ ﻭﻧﺭﺟﻭ ﺭﺣﻣﺗﻙ ‪ .‬ﺇﻥ ﻋﺫﺍﺑﻙ ﺑﺎﻟﻛﻔﺎﺭ ﻣﻠﺣِﻕ‪.‬‬
‫)‪(5‬‬

‫ﻛﻣﺎ ﻭﺭﺩ ﺃﻥ ﺑﻌﺽ ﺍﻟﺻﺣﺎﺑﺔ ﻛﺎﻥ ﻳﻘﻧﺕ ِﺑﻬﺎﺗﻳﻥ ﺍﻟﺳﻭﺭﺗﻳﻥ‪:‬‬

‫ﻓﻌﻥ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﺃﻧﻪ ﻗﻧﺕ ﺑﻌﺩ ﺍﻟﺭﻛ�ﻭﻉ‪ ،‬ﻓﻘ�ﺎﻝ‪ :‬ﺑﺳ�ﻡ ﷲ ﺍﻟ�ﺭﺣﻣﻥ ﺍﻟ�ﺭﺣﻳﻡ‪ .‬ﺍﻟﻠﻬ�ﻡ ﺇﻧ�ﺎ‬
‫ﻧﺳ��ﺗﻌﻳﻧﻙ ﻭﻧﺳ��ﺗﻐﻔﺭﻙ‪ .‬ﻭﻧﺛﻧ��ﻲ ﻋﻠﻳ��ﻙ ﻭﻻ ﻧﻛﻔ��ﺭﻙ‪ .‬ﻭﻧﺧﻠ��ﻊ ﻭﻧﺗ��ﺭﻙ ﻣ��ﻥ ﻳﻔﺟ��ﺭﻙ‪ .‬ﺑﺳ��ﻡ ﷲ‬
‫ﺍﻟ��ﺭﺣﻣﻥ ﺍﻟ��ﺭﺣﻳﻡ‪ .‬ﺍﻟﻠﻬ��ﻡ ﺇﻳ��ﺎﻙ ﻧﻌﺑ��ﺩ‪ .‬ﻭﻟ��ﻙ ﻧﺻ��ﻠﻲ ﻭﻧﺳ��ﺟﺩ‪ .‬ﻭﺇﻟﻳ��ﻙ ﻧﺳ��ﻌﻰ ﻭﻧﺣﻔ��ﺩ‪ .‬ﻧﺭﺟ��ﻭ‬
‫ﺭﺣﻣﺗﻙ ﻭﻧﺧﺷﻰ ﻋﺫﺍﺑﻙ‪ .‬ﺇﻥ ﻋﺫﺍﺑﻙ ﺍﻟﺟﺩ ﺑﺎﻟﻛﺎﻓﺭﻳﻥ ﻣﻠﺣِﻕ‪.‬‬
‫)‪(6‬‬

‫)‪(7‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺟﺭﻳﺞ‪ :‬ﺣﻛﻣﺔ ﺍﻟﺑﺳﻣﻠﺔ ﺃ ﱠﻧﻬﻣﺎ ﺳﻭﺭﺗﺎﻥ ﻓﻲ ﻣﺻﺣﻑ ﺑﻌﺽ ﺍﻟﺻﺣﺎﺑﺔ‪.‬‬
‫ﻓﺯﻋﻡ ﺑﻌﺽ ﺍﻟﻁﺎﻋﻧﻳﻥ ﺃﻥ ﻣﺎ ﺭﻭﻱ ﻣﻥ ﺇﺛﺑﺎﺕ ﺃ ُ َﺑﻲﱟ ﺍﻟﻘﻧﻭﺕ ﻓﻲ ﻣﺻﺣﻔﻪ ﻳﻁﻌﻥ ﻋﻠﻰ ﺟﻣ�ﻊ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﻟﻠﻘﺭﺁﻥ‪ ،‬ﻭﻳﺩﻝ ﻋﻠﻰ ﺃ ﱠﻧﻬﻡ ﻧﻘﺻ�ﻭﺍ ﻣﻧ�ﻪ‪ ،‬ﻭﺯﻋﻣ�ﻭﺍ ﺃﻥ ﺍﺷ�ﺗﺑﺎﻩ ﺍﻟﻘﻧ�ﻭﺕ ﺑ�ﺎﻟﻘﺭﺁﻥ ﻋﻧ�ﺩ‬

‫‪169‬‬
‫ﺃ ُ َﺑ��ﻲﱟ ﺩﻟﻳ � ٌﻝ ﻋﻠ��ﻰ ﻋ��ﺩﻡ ﺍﺷ��ﺗﻬﺎﺭ ﺃﻣ��ﺭ ﺍﻟﻘ��ﺭﺁﻥ ﻭﻋ��ﺩﻡ ﺍﻧﺗﺷ��ﺎﺭﻩ‪ ،‬ﻭﺇﻣﻛﺎﻧﻳ��ﺔ ﺍﻟﺗﺑﺎﺳ��ﻪ ﺑﻐﻳ��ﺭﻩ ﻣ��ﻥ‬
‫)‪(8‬‬
‫ﺍﻟﻛﻼﻡ‪ ،‬ﺇﺫ ﻗﺩ ﺍﻟﺗﺑﺱ ﻋﻠﻰ ﺃ ُ َﺑﻲﱢ ﺑﻥ ﻛﻌﺏٍ‪ ،‬ﻣﻊ ﻛﻭﻧﻪ ﻣﻥ ﺃﻋﻠﻡ ﺍﻟﻧﺎﺱ ﺑﻪ‪ ،‬ﻭﺃﺣﻔﻅﻬﻡ ﻟﻪ‪.‬‬
‫ﻭﻳﺟﺎﺏ ﻋﻥ ﻫﺫﻩ ﺍﻟﺷﺑﻬﺔ ﺑﻭﺟﻭﻩ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﺗﻲ ﻭﺭﺩﺕ ﻋﻥ ﺃ ُ َﺑ�ﻲﱟ ﻓ�ﻲ ﺃﻣ�ﺭ ﺍﻟﻘﻧ�ﻭﺕ ﻏﻳ�ﺭ ﻣﺳ�ﻠﱠﻡ ﺑﺻ�ﺣﺗﻬﺎ‪ ،‬ﻭﻫ�ﻲ‬
‫ﻣﻌﺎﺭﺿﺔ ِﺑﻣﺎ ﻋ ُِﺭﻑ ﻣﻥ ﻓﺿﻝ ﺃ ُ َﺑﻲﱟ ‪ ،‬ﻭﻋﻘﻠﻪ‪ ،‬ﻭﺣﺳﻥ ﻫﺩﻳﻪ‪ ،‬ﻭﻛﺛ�ﺭﺓ ﻋﻠﻣ�ﻪ‪ ،‬ﻭﻣﻌﺭﻓﺗ�ﻪ ﺑ�ﻧﻅﻡ‬
‫َ‬
‫)‪(9‬‬
‫ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﻘﻧﻭﺕ ﻟﻳﺱ ﻣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻷﻧﻪ ﻟﻭ ﻛﺎﻥ ﻣﻧﻪ ﻷﺛﺑﺗ�ﻪ ﺍﻟﺭﱠ ﺳُ�ﻭﻝ ‪ ‬ﻭﺃﻅﻬ�ﺭﻩ‪ .‬ﻭﻷﻥ‬
‫ﻧﻅﻣﻪ ﻗﺎﺻﺭ ﻋﻥ ﻧﻅﻡ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻳﻌﻠﻡ ﺫﻟﻙ ﺃﻫﻝ ﺍﻟﺑﻼﻏ�ﺔ ﻭﺍﻟﻔﺻ�ﺎﺣﺔ‪ ،‬ﻓﻠﻌ�ﻝ ﺃﺑ ًّﻳ�ﺎ ﺇﻥ ﻛ�ﺎﻥ ﻗ�ﺎﻝ‬
‫ﺫﻟ��ﻙ ﺃﻭ ﻛﺗﺑ��ﻪ ﻓ��ﻲ ﻣﺻ��ﺣﻔﻪ‪ ،‬ﺇ ﱠﻧﻣ��ﺎ ﻗﺎﻟ��ﻪ ﺃﻭ ﻛﺗﺑ��ﻪ ﺳ� ً‬
‫�ﻬﻭﺍ‪ ،‬ﺛ��ﻡ ﺍﺳ��ﺗﺩﺭﻙ ﻭﺃﺛﺑ��ﺕ ﺃﻧ��ﻪ ﻟ��ﻳﺱ ﻣ��ﻥ‬
‫ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﻗﺩ ﻳﻌﺗﺭﺽ ﻋﻠﻰ ﻫﺫﺍ ﺑﺄﻥ ﻳﻘﺎﻝ ﻛﻳﻑ ُﻳ ْﺷﻛِﻝ ﻋﻠﻰ ﺃ ُ َﺑﻲﱟ ﺃﻣﺭ ﻫ�ﺫﺍ ﺍﻟ�ﺩﻋﺎء‪ ،‬ﻭﺑﺄﻧ�ﻪ ﻳﻠ�ﺯﻡ ﻣ�ﻥ‬
‫ﺫﻟﻙ ﺃﻧﻪ ‪ ‬ﻟﻡ ﻳﻛﻥ ﻋﻠﻰ ﻣﻌﺭﻓ ٍﺔ ﺑﻭﺯﻥ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﻏﻳﺭﻩ ﻣﻥ ﺍﻟﻛﻼﻡ‪.‬‬
‫ﻭﻳﺟﺎﺏ ﻋﻥ ﺫﻟﻙ ﺑﺄﻧﻪ ﻗﺩ ﻳﻛﻭﻥ ﻗﺩ ﻅﻥﱠ ﺃﻥ ﺍﻟﻘﻧﻭﺕ ‪-‬ﻭﺇﻥ ﻗﺻﺭ ﻋﻥ ﺭﺗﺑﺔ ﺑﺎﻗﻲ ﺍﻟﺳ�ﻭﺭ ﻓ�ﻲ‬
‫ﺍﻟﺟﺯﺍﻟﺔ ﻭﺍﻟﻔﺻﺎﺣﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺟ�ﻭﺯ ﺃﻥ ﻳﻛ�ﻭﻥ ﻗﺭﺁ ًﻧ�ﺎ‪ ،‬ﻭﺃﻧ�ﻪ ﻳﺑﻌ�ﺩ ﺃﻥ ﻳُ�ﺅﺗﻰ ﺑﻣﺛﻠ�ﻪ‪ ،‬ﻭﺇﻥ ﻛ�ﺎﻥ‬
‫ﺑﻌﺽ‪.‬‬
‫ٍ‬
‫)‪(10‬‬
‫ﻏﻳﺭﻩ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺃﺑﻠﻎ ﻣﻧﻪ‪ ،‬ﻛﻣﺎ ﻗﻳﻝ‪ :‬ﻗﺩ ﻳﻛﻭﻥ ﺑﻌﺽ ﺍﻟﻘﺭﺁﻥ ﺃﻓﺻﺢ ﻣﻥ‬
‫ﺍﻟﺛﺎﻟﺙ‪ :‬ﺃﻧﻪ ِﻣﻣﱠﺎ ﻳﺩﻝ ﻋﻠﻰ ﺿﻌﻑ ﻫﺫﺍ ﺍﻟﺧﺑﺭ ﻋﻥ ﺃ ُ َﺑﻲﱟ ﻣﺎ ُﻋﻠِﻡ ﻣﻥ ﺃﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺗﺷﺩﺩ ﻓ�ﻲ‬
‫ﻗﺑﺽ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺧﺎﻟﻔﺔ ﻟﻣﺻﺣﻔﻪ‪ ،‬ﻭﺗﺣﺭﻳﻘﻬﺎ‪ ،‬ﻭﺍﻟﻌﺎﺩﺓ ﺗﻭﺟﺏ ﺃﻥ ﻣﺻﺣﻑ ﺃ ُ َﺑﻲﱟ ﻛﺎﻥ ﻣﻥ‬
‫ﺃﻭﻝ ﻣﺎ ﻳُﻘﺑﺽ‪ ،‬ﻭﺃﻥ ﺗﻛﻭﻥ ﺳﺭﻋﺔ ﻋﺛﻣ�ﺎﻥ ﺇﻟ�ﻰ ﻣﻁﺎﻟﺑﺗ�ﻪ ﺑ�ﻪ ﺃﺷ� ﱠﺩ ﻣ�ﻥ ﺳ�ﺭﻋﺗﻪ ﺇﻟ�ﻰ ﻣﻁﺎﻟﺑ�ﺔ‬
‫)‪(11‬‬
‫ﻏﻳﺭﻩ ِﺑﻣﺻﺣﻔﻪ؛ﻷﻧﻪ ﻛﺎﻥ ِﻣﻣﱠﻥ ﺷﺎﺭﻙ ﻓﻲ ﺫﻟﻙ ﺍﻟﺟﻣﻊ‪.‬‬
‫ﻭﻗﺩ ﺻﺣﺕ ﺍﻟﺭﻭﺍﻳﺔ ِﺑﻣﺎ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﻋﺛﻣﺎﻥ ﻗﺩ ﻗﺑﺽ ﻣﺻﺣﻑ ﺃ ُ َﺑﻲﱟ ‪.‬‬
‫ﻓﻌﻥ ﻣﺣﻣﺩ ﺑﻥ ﺃ ُ َﺑ�ﻲﱟ ﺃﻥ ﻧﺎﺳً�ﺎ ﻣ�ﻥ ﺃﻫ�ﻝ ﺍﻟﻌ�ﺭﺍﻕ ﻗ�ﺩﻣﻭﺍ ﺇﻟﻳ�ﻪ‪ ،‬ﻓﻘ�ﺎﻟﻭﺍ‪ :‬ﺇ ﱠﻧﻣ�ﺎ ﺗﺣﻣ ْﱠﻠﻧ�ﺎ ﺇﻟﻳ�ﻙ ﻣ�ﻥ‬
‫ﺿ��ﻪ ﻋﺛﻣ��ﺎﻥ‪ .‬ﻗ��ﺎﻟﻭﺍ‪ :‬ﺳ��ﺑﺣﺎﻥ ﷲ!‬ ‫�ﺣﻑ ﺃ ُ َﺑ��ﻲﱟ ‪ .‬ﻗ��ﺎﻝ ﻣﺣﻣ � ٌﺩ‪ :‬ﻗ��ﺩ ﻗﺑ َ‬ ‫ﺍﻟﻌ��ﺭﺍﻕ‪ ،‬ﻓ� ْ‬
‫�ﺄﺧ ِﺭﺝْ ﻟﻧ��ﺎ ﻣﺻ� َ‬
‫)‪(12‬‬
‫ﺿﻪ ﻋﺛﻣﺎﻥ‪.‬‬ ‫ْ‬
‫ﺃﺧ ِﺭﺟْ ﻪ ﻟﻧﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻗﺩ ﻗﺑ َ‬
‫ﺍﻟﺭﺍﺑﻊ‪ :‬ﺃﻥ ﻣﺎ ﺭﻭﻱ ﻋﻥ ﺃ ُ َﺑﻲﱟ ﻟﻳﺱ ﻓﻳﻪ ﺃﻥ ﺩﻋﺎء ﺍﻟﻘﻧﻭﺕ ﻗﺭﺁﻥٌ ﻣ َﻧ ﱠﺯﻝ‪ ،‬ﻭﺇ ﱠﻧﻣ�ﺎ ﻏﺎﻳ�ﺔ ﻣ�ﺎ ﻓﻳ�ﻪ‬
‫ﺃﻧﻪ ﺃﺛﺑﺗﻪ ﻓﻲ ﻣﺻﺣﻔﻪ‪.‬‬

‫‪170‬‬
‫ﻓﺈﻥ ﺻ ﱠﺢ ﺃﻧﻪ ﺃﺛﺑﺗﻪ ﻓﻲ ﻣﺻﺣﻔﻪ‪ ،‬ﻓﻠﻌﻠﻪ ﺃﺛﺑﺗﻪ ﻷﻧﻪ ﺩﻋﺎ ٌء ﻻ ﺍﺳﺗﻐﻧﺎء ﻋﻧﻪ‪ ،‬ﻭﻫﻭ ﺳﻧﺔ ﻣﺅﻛ�ﺩﺓ‬
‫ﻳﺟﺏ ﺍﻟﻣﻭﺍﻅﺑﺔ ﻋﻠﻳﻪ‪ ،‬ﻭﺃﺛﺑﺗﻪ ﻓﻲ ﺁﺧﺭ ﻣﺻﺣﻔﻪ ﺃﻭ ﺗﺿﺎﻋﻳﻔﻪ ﻷﺟﻝ ﺫﻟﻙ‪ ،‬ﻻ ﻋﻠﻰ ﺃﻧ�ﻪ ﻗ�ﺭﺁﻥ‬
‫ﻣ َﻧ��ﺯﻝ ﻗﺎﻣ��ﺕ ﺑ��ﻪ ﺍﻟﺣﺟ��ﺔ‪ ،‬ﻭﻗ��ﺩ ﻛ��ﺎﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ﻳﺛﺑﺗ��ﻭﻥ ﻓ��ﻲ ﻣﺻ��ﺎﺣﻔﻬﻡ ﻣ��ﺎ ﻟ��ﻳﺱ ﺑﻘ��ﺭﺁﻥ ﻣ��ﻥ‬
‫)‪(13‬‬
‫ﺍﻟﺗﺄﻭﻳﻝ ﻭﺍﻟﻣﻌﺎﻧﻲ ﻭﺍﻷﺩﻋﻳﺔ‪ ،‬ﺍﻋﺗﻣﺎ ًﺩﺍ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳُﺷﻛﻝ ﻋﻠﻳﻬﻡ ﺃ ﱠﻧﻬﺎ ﻟﻳﺳﺕ ﺑﻘﺭﺁﻥ‪.‬‬
‫ﺍﻟﺧ��ﺎﻣﺱ‪ :‬ﺃﻧ��ﻪ ﻳﺣﺗﻣ��ﻝ ﺃﻥ ﻳﻛ��ﻭﻥ ﺑﻌ��ﺽ ﻫ��ﺫﺍ ﺍﻟ��ﺩﻋﺎء ﻛ��ﺎﻥ ﻗﺭﺁ ًﻧ��ﺎ ﻣ َﻧ��ﺯﻻً‪ ،‬ﺛ��ﻡ ُﻧﺳ��ﺦ‪ ،‬ﻭﺃُﺑ��ﻳﺢ‬
‫)‪(14‬‬
‫ﺑﻘﺭﺁﻥ‪ ،‬ﻓﻛﺎﻥ ﺇﺛﺑﺎﺕ ﺃ ُ َﺑﻲﱟ ﻫﺫﺍ ﺍﻟﺩﻋﺎء ﺃﻭﻻً ﻓ ُﻧﻘِﻝ ﻋﻧﻪ‪.‬‬‫ٍ‬ ‫ﺍﻟﺩﻋﺎء ﺑﻪ‪ ،‬ﻭ ُﺧﻠﻁ ﺑﻪ ﻣﺎ ﻟﻳﺱ‬
‫ﺍﻟﺳﺎﺩﺱ‪ :‬ﺃﻧﻪ ﻋﻠﻰ ﻓﺭﺽ ﺍﻟﺗﺳﻠﻳﻡ ﺑﺄﻥ ﺃ ُ َﺑ ًّﻳﺎ ﻛﺎﻥ ﻳﺭﻯ ﺃﻥ ﺍﻟﻘﻧﻭﺕ ﻣﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﺃﻧ�ﻪ ﺍﺳ�ﺗﻣﺭ‬
‫ﻣﻁﻌﻥ ﻓﻲ ﺻﺣﺔ ﻧﻘﻝ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓﺈﻧ�ﻪ ﻋﻠ�ﻰ ﻫ�ﺫﺍ ﺍﻟﻔ�ﺭﺽ ﻛ�ﺎﻥ‬ ‫ٍ‬ ‫ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﺭﺃﻱ‪ ،‬ﻓﻠﻳﺱ ﺫﻟﻙ ِﺑ‬
‫ﻣﻧﻔ��ﺭ ًﺩﺍ ﺑ��ﺫﻟﻙ ﺍﻟ��ﺭﺃﻱ‪ ،‬ﻭﻳ��ﺩﻝ ﻋﻠ��ﻰ ﺫﻟ��ﻙ ﻋ��ﺩﻡ ﺇﺛﺑﺎﺗ��ﻪ ﻓ��ﻲ ﺻ��ﺣﻑ ﺃﺑ��ﻲ ﺑﻛ��ﺭ ‪ ،‬ﻭﻻ ﻓ��ﻲ‬
‫ﻣﺻ��ﺎﺣﻑ ﻋﺛﻣ��ﺎﻥ‪ ،‬ﺇﺫ ﻛﺎﻧ��ﺕ ﻛﺗﺎﺑ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﻓ��ﻲ ﻋﻬ��ﺩ ﺃﺑ��ﻲ ﺑﻛ��ﺭ ﻓ��ﻲ ﻏﺎﻳ��ﺔ ﺍﻟﺩﻗ��ﺔ ﻭﺍﻻﻟﺗ��ﺯﺍﻡ‪،‬‬
‫ﺑﺣﻳﺙ ﻟﻡ ﺗﻘﺑﻝ ﻗﺭﺍءﺓ ﺇﻻ ﺑﺷﺎﻫﺩﻳﻥ‪ ،‬ﻓﻠﻣﺎ ﻛﺎﻧﺕ ﻗﺭﺍءﺗﻪ ‪ ‬ﻓﺭﺩﻳﺔ ﻟﻡ ﺗﻘﺑﻝْ‪ ،‬ﻛﻣﺎ ُﺭ ﱠﺩﺕ ﻗ�ﺭﺍءﺓ‬
‫ﻋﻣﺭ ﻓﻲ ﺁﻳﺔ ﺍﻟﺭﺟﻡ‪.‬‬ ‫)‪(15‬‬

‫ﻓﻠﻭ ﺳﻠﱠﻣﻧﺎ ﺃﻥ ﺃ ُ َﺑ ًّﻳﺎ ﻅﻥﱠ ﺩﻋﺎء ﺍﻟﻘﻧ�ﻭﺕ ﻗﺭﺁ ًﻧ�ﺎ‪ ،‬ﻓﺄﺛﺑﺗ�ﻪ ﻓ�ﻲ ﻣﺻ�ﺣﻔﻪ‪ ،‬ﻓ�ﺈﻥ ﺫﻟ�ﻙ ﻻ ﻳﻁﻌ�ﻥ ﻓ�ﻲ‬
‫ﺗ��ﻭﺍﺗﺭ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻷﻧ��ﻪ ﺍﻧﻔ��ﺭﺩ ﺑ��ﻪ‪ ،‬ﻭﻗ��ﺩ ﺣﺻ��ﻝ ﺍﻹﺟﻣ��ﺎﻉ ﻋﻠ��ﻰ ﻣ��ﺎ ﺑ��ﻳﻥ ﺍﻟ��ﺩﻓﺗﻳﻥ ﻭﺗ��ﻭﺍﺗﺭﻩ‪ ،‬ﻓ��ﻼ‬
‫ﻳﺿﺭ ﺑﻌﺩ ﺫﻟﻙ ﻣﺧﺎﻟﻔﺔ ﻣﻥ ﺧﺎﻟﻑ‪.‬‬
‫ﺍﻟﺳﺎﺑﻊ‪ :‬ﺃﻧﻧﺎ ﻟﻭ ﺳﻠﱠﻣﻧﺎ ﺃﻥ ﺃ ُ َﺑ ًّﻳﺎ ﻛﺎﻥ ﻳﻌﺗﻘﺩ ﺃﻥ ﺍﻟﻘﻧ�ﻭﺕ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓﻘ�ﺩ ﺛﺑ�ﺕ ﺃﻧ�ﻪ ﺭﺟ�ﻊ ﺇﻟ�ﻰ‬
‫ﺣﺭﻑ ﺍﻟﺟﻣﺎﻋﺔ‪ ،‬ﻭﺍﺗﻔﻕ ﻣﻌﻬﻡ‪ ،‬ﻭﺍﻟﺩﻟﻳﻝ ﻋﻠﻰ ﺫﻟﻙ ﻗﺭﺍءﺗﻪ ﺍﻟﺗﻲ ﺭﻭﺍﻫﺎ ﻧﺎﻓﻊ ﻭﺍﺑﻥ ﻛﺛﻳﺭ ﻭﺃﺑﻭ‬
‫ﻋﻣﺭﻭ‪ ،‬ﻭﻏﻳﺭﻫﻡ‪ ،‬ﻭﻟﻳﺱ ﻓﻳﻬﺎ ﺳﻭﺭﺗﺎ ﺍﻟﺣﻔﺩ ﻭﺍﻟﺧﻠﻊ ‪-‬ﻛﻣﺎ ﻫ�ﻭ ﻣﻌﻠ�ﻭﻡ‪ (16)،‬ﻛﻣ�ﺎ ﺃﻥ ﻣﺻ�ﺣﻔﻪ‬
‫ﻛﺎﻥ ﻣﻭﺍﻓ ًﻘﺎ ﻟﻣﺻﺣﻑ ﺍﻟﺟﻣﺎﻋﺔ‪.‬‬
‫ﻗ�ﻭﻡ ﻣ�ﻥ ﻭﻟ�ﺩِﻩ‪،‬‬ ‫ﺃﻧ�ﺱ ﺑﺎﻟﺑﺻ�ﺭﺓ‪ ،‬ﻋﻧ�ﺩ ٍ‬
‫ٍ‬ ‫ﻗﺎﻝ ﺃﺑﻭ ﺍﻟﺣﺳ�ﻥ ﺍﻷﺷ�ﻌﺭﻱ‪ :‬ﻗ�ﺩ ﺭﺃﻳ�ﺕ ﺃﻧ�ﺎ ﻣﺻ�ﺣﻑ‬
‫)‪(17‬‬
‫ﺃﻧﺱ ﻭﺇﻣﻼء ﺃ ُ َﺑﻲﱟ ‪.‬‬
‫ﺧﻁ ٍ‬‫ﺃﻧﺱ ﻳﺭﻭﻱ ﺃﻧﻪ ﱡ‬‫ﻓﻭﺟﺩ ُﺗﻪ ﻣﺳﺎﻭﻳًﺎ ﻟﻣﺻﺣﻑ ﺍﻟﺟﻣﺎﻋﺔ‪ ،‬ﻭﻛﺎﻥ ﻭﻟﺩ ٍ‬
‫)‪(18‬‬
‫ﺍﻟﺷﺑﻬﺔ ﺍﻟﺭﺍﺑﻌﺔ‪ :‬ﺩﻋﻭﻯ ﺗﺻﺭﻑ ﻣﺭﻭﺍﻥ ﻓﻲ ﻗﺭﺍءﺓ ﺍﻟﻔﺎﺗﺣﺔ‬
‫ﺟﺎء ﻓﻲ ﺑﻌﺽ ﺍﻵﺛﺎﺭ ﺃﻥ ﻣﺭﻭﺍﻥ ﺑﻥ ﺍﻟﺣﻛﻡ)‪ (19‬ﻛﺎﻥ ﺃﻭﻝ ﻣﻥ ﻗﺭﺃ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﻣﻠِﻙِ َﻳ ْ�ﻭ ِﻡ‬
‫ﻳﻥ } ﺑﺩﻭﻥ ﺃﻟﻑ‪.‬‬ ‫ﺍﻟ ﱢﺩ ِ‬
‫)‪(20‬‬

‫ﻳﻥ }‬ ‫ﺎﻥ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪َ ‬ﻭﺃَﺑُﻭ َﺑ ْﻛ ٍﺭ َﻭ ُﻋ َﻣ ُﺭ َﻭﻋ ُْﺛ َﻣﺎﻥُ َﻳ ْﻘ َﺭﺅُ َ‬

‫ﻭﻥ‪َ { :‬ﻣﺎﻟِﻙِ َﻳ ْﻭ ِﻡ ﺍﻟ ﱢﺩ ِ‬ ‫ﻓﻌ ِﻥ ﱡ‬
‫ﺍﻟﺯﻫْ ِﺭﻱﱢ َﻗﺎ َﻝ‪َ :‬ﻛ َ‬ ‫َ‬

‫‪171‬‬
 ‫َﻭﺃَ ﱠﻭ ُﻝ َﻣﻥْ َﻗ َﺭﺃَ َﻫﺎ‪َ { :‬ﻣﻠِﻙِ َﻳ ْﻭ ِﻡ ﺍﻟ ﱢﺩ ِ‬
‫ﻳﻥ } َﻣﺭْ َﻭﺍﻥُ ‪.‬‬
‫)‪(21‬‬

‫ﺎﻥ ﻭﻣﻌﺎﻭﻳﺔ ﻭﺍﺑﻧ�ﻪ ﻳﺯﻳ�ﺩ‬ ‫ﺍﻟﺯﻫْ ِﺭﻱﱢ ﺃﻳﺿًﺎ ﺃﻧﻪ ﺑﻠﻐﻪ ﺃﻥﱠ ﺍﻟ ﱠﻧ ِﺑﻲﱠ ‪َ ‬ﻭﺃَ َﺑﺎ َﺑ ْﻛ ٍﺭ َﻭ ُﻋ َﻣ َﺭ َﻭﻋ ُْﺛ َﻣ َ‬ ‫َﻭ َﻋ ِﻥ ﱡ‬
‫)‪(22‬‬
‫ﺍﻟﺯﻫْ ِﺭﻱﱡ ‪َ :‬ﻭﺃَﻭﱠ ُﻝ َﻣﻥْ ﺃَﺣْ ﺩ َ‬
‫َﺙ‪َ { :‬ﻣﻠِﻙِ } َﻣﺭْ َﻭﺍﻥُ ‪.‬‬ ‫ﻳﻥ } ﻗﺎﻝ ﱡ‬ ‫ﻭﻥ‪َ { :‬ﻣﺎﻟِﻙِ َﻳ ْﻭ ِﻡ ﺍﻟ ﱢﺩ ِ‬ ‫ﻛﺎﻧﻭﺍ َﻳ ْﻘ َﺭﺅُ َ‬
‫ﻓﺯﻋﻡ ﺑﻌﺽ ﺍﻟﻁﺎﻋﻧﻳﻥ ﻋﻠﻰ ﻧﻘﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺃﻥ ﻣ�ﺭﻭﺍﻥ ﻗ�ﺩ ﻓﻌ�ﻝ ﺫﻟ�ﻙ ﻣ�ﻥ ﺗﻠﻘ�ﺎء ﻧﻔﺳ�ﻪ‪ ،‬ﻭﺃﻧ�ﻪ‬
‫ﺣﺫﻑ ﺍﻷﻟﻑ ﺩﻭﻥ ﺃﻥ َﻳ ِﺭﺩَ ﺫﻟﻙ ﻋﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻓﺿﻼً ﻋﻥ ﺃﻥ ﻳﺗﻭﺍﺗﺭ ﻋﻧﻪ‪.‬‬
‫ﻭﻳﺟﺎﺏ ﻋﻥ ﻫﺫﻩ ﺍﻟﺷﺑﻬﺔ ﺑﻭﺟﻭﻩ‪:‬‬
‫ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻫﺫﺍ ﻛﺫﺏ ﻓﺎﺿﺢ‪ ،‬ﻻ ﺣﺟ�ﺔ ﻋﻠﻳ�ﻪ‪ ،‬ﻓ�ﺈﻥ ﺍﻵﺛ�ﺎﺭ ﺍﻟ�ﻭﺍﺭﺩﺓ ﻓ�ﻲ ﻫ�ﺫﺍ ﻟ�ﻳﺱ ﻓﻳﻬ�ﺎ ﺃﻥ‬
‫ﻣﺭﻭﺍﻥ ﻗﺩ ﻓﻌﻝ ﻣﻥ ﺗﻠﻘﺎء ﻧﻔﺳﻪ ﺩﻭﻥ ﻭﺭﻭﺩ ﺍﻟﻘﺭﺍءﺓ ﺑ�ﻪ ﻋ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﺇﻧﻣ�ﺎ ﻏﺎﻳ�ﺔ ﻣ�ﺎ ﻓﻳﻬ�ﺎ‬
‫ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺭﺃ ﺩﻭﻥ ﺃﻟ ٍ‬
‫ﻑ‪.‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻥ ﻗﻭﻝ ﺍﻟﺯﻫﺭﻱ ﺇﻥ ﻣﺭﻭﺍﻥ ﻛﺎﻥ ﺃﻭﻝ ﻣﻥ ﻗﺭﺃ { َﻣﻠِﻙِ }‪ ،‬ﻻ ﻳﻌ�ﺩﻭ ﺃﻥ ﻳﻛ�ﻭﻥ ﺧﺑ�ﺭً ﺍ‬
‫ﺷﺧﺻ ًّﻳﺎ ﻟﻡ ﻳﺳﻧﺩﻩ ﺇﻟﻰ ﻣﻥ ﻗﺑﻠﻪ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ،‬ﻭﻋﺩﻡ ﻋﻠﻡ ﺍﻟﺯﻫﺭﻱ ِﺑﻬ�ﺫﻩ ﺍﻟﻘ�ﺭﺍءﺓ ‪-‬ﻋﻠ�ﻰ‬
‫ﻓﺭﺽ ﺍﻟﺗﺳﻠﻳﻡ ﺑﻪ‪ -‬ﻻ ﻳﺟﻌﻠﻬﺎ ﻏﻳﺭ ﻣﺗﻭﺍﺗﺭﺓ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﺑ��ﻥ ﻛﺛﻳ��ﺭ‪ :‬ﻣ��ﺭﻭﺍﻥ ﻋﻧ��ﺩﻩ ﻋﻠ��ﻡ ﺑﺻ��ﺣﺔ ﻣ��ﺎ ﻗ��ﺭﺃﻩ‪ ،‬ﻟ��ﻡ ﻳﻁﻠ��ﻊ ﻋﻠﻳ��ﻪ ﺍﺑ��ﻥ ﺷ��ﻬﺎﺏ‪ ،‬ﻭﷲ‬
‫)‪(23‬‬
‫ﺃﻋﻠﻡ‪.‬‬
‫ﺍﻟﺛﺎﻟ��ﺙ‪ :‬ﺃﻧ��ﻪ ﻗ��ﺩ ﺍﻧﻌﻘ��ﺩ ﺍﻹﺟﻣ��ﺎﻉ ﻋﻠ��ﻰ ﺻ��ﺣﺔ ﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻭﺗ��ﻡ ﻟ��ﻪ ﺍﻟﺗ��ﻭﺍﺗﺭ‪ ،‬ﻭﻣﻧ��ﻪ ﻫ��ﺫﻩ‬
‫ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﺣﻳﺙ ﻗﺩ ﻗﺭﺃ ِﺑﻬﺎ ﺃﺑﻭ ﺍﻟﺩﺭﺩﺍء‪ ،‬ﻭﺍﺑﻥ ﻋﺑ�ﺎﺱ‪ ،‬ﻭﺍﺑ�ﻥ ﻋﻣ�ﺭ‪ ،‬ﻭﻫ�ﺅﻻء ﻗ�ﺭﺅﻭﺍ ﻭﻧﻘﻠ�ﺕ‬
‫ﻋﻧﻬﻡ ﺗﻠﻙ ﺍﻟﻘﺭﺍءﺓ)‪ (24‬ﻗﺑﻝ ﺃﻥ ﻳﻘﺭﺃ ﻣﺭﻭﺍﻥ‪ ،‬ﻭﺇﺧﺑﺎﺭ ﺍﻟﺯﻫﺭﻱ ﺃﻥ ﻣ�ﺭﻭﺍﻥ ﺃﻭﻝ ﻣ�ﻥ ﻗ�ﺭﺃ ِﺑﻬ�ﺎ‬
‫)‪(25‬‬
‫ﻻ ﻳُﺭ ﱡﺩ ﺑﻪ ﺍﻟﺛﺎﺑﺕ ﺍﻟﻘﻁﻌﻲ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫ﺍﻟﺭﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻣ�ﺭﺍﺩ ﺃﻥ ﻣ�ﺭﻭﺍﻥ ﻛ�ﺎﻥ ﺃﻭﻝ ﻣ�ﻥ ﻗ�ﺭﺃ ِﺑﻬ�ﺫﻩ ﺍﻟﻘ�ﺭﺍءﺓ ﻣ�ﻥ ﺍﻷﻣ�ﺭﺍء ﻓ�ﻲ ﺍﻟﺻ�ﻼﺓ‬
‫ﺑﺟﻣﺎﻋ��ﺔ‪ ،‬ﻭﻟ��ﻳﺱ ﻓ��ﻲ ﺫﻟ��ﻙ ﺃﻥ ﺍﻟﺯﻫ��ﺭﻱ ﻟ��ﻡ ﻳﻌﻠ��ﻡ ﻗ��ﺭﺍءﺓ‪ { :‬ﻣﻠ��ﻙ ﻳ��ﻭﻡ ﺍﻟ��ﺩﻳﻥ } ﻗﺑ��ﻝ ﻣ��ﺭﻭﺍﻥ‬
‫)‪(26‬‬
‫ﻣﻁﻠ ًﻘﺎ‪ ،‬ﻓﻣﻥ ﺍﻟﺑﻌﻳﺩ ﻋﻥ ﺍﻟﺯﻫﺭﻱ ﻣﻊ ﺟﻼﻟﺗﻪ ﺃﻥ ﺗﺧﻔﻰ ﻋﻧﻪ ﺗﻠﻙ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‪.‬‬
‫ﺍﻟﺧﺎﻣﺱ‪ :‬ﺃﻧﻪ ﻗﺩ ﻭﺭﺩﺕ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺃﻳﺿًﺎ ﻋﻧﺩ ﻣﻥ ﺃﺧﺭﺝ ﺧﺑﺭ ﺍﻟﺯﻫﺭﻱ ﺑﺄﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﻛ�ﺎﻥ‬
‫ﻳﻥ } ﺑﺩﻭﻥ ﺃﻟﻑ‪:‬‬ ‫ﻳﻘﺭﺃ‪َ { :‬ﻣﻠِﻙِ َﻳ ْﻭ ِﻡ ﺍﻟ ﱢﺩ ِ‬
‫ﻟ َﺭﺏﱢ‬ ‫ﷲ ﺍﻟ�ﺭﱠ ﺣْ َﻣ ِﻥ ﺍﻟ�ﺭﱠ ﺣ ِ‬
‫ِﻳﻡ ! ْﺣَﻣْ�ﺩُ ہﻠ ِ‬ ‫ﷲ‪ِ { :‬ﺑﺳْ �ﻡ ِ‬ ‫ُ�ﻭﻝ ِ‬‫ﺕ ﻗ َِﺭﺍء َﺓ َﺭﺳ ِ‬ ‫َﻓ َﻌﻥْ ﺃ ُ ﱢﻡ َﺳ َﻠ َﻣ َﺔ ﺃَ ﱠﻧ َﻬﺎ َﺫ َﻛ َﺭ ْ‬
‫ﻳﻥ } ‪ُ ،‬ﻳ َﻘ ﱢﻁ ُﻊ ﻗ َِﺭﺍء َﺗ ُﻪ ﺁ َﻳ ًﺔ ﺁ َﻳﺔ‪.‬‬
‫ً )‪(27‬‬
‫ِﻳﻡ ! َﻣﻠِﻙِ َﻳ ْﻭ ِﻡ ﺍﻟ ﱢﺩ ِ‬
‫ِﻳﻥ ! ﺍﻟﺭﱠ ﺣْ َﻣ ِﻥ ﺍﻟﺭﱠ ﺣ ِ‬ ‫ْﺍﻟ َﻌﺎ َﻟﻣ َ‬

‫‪172‬‬
 ‫ﻟ َﺭﺏﱢ‬‫ﷲ ‪ُ ‬ﻳ َﻘ ﱢﻁ�� ُﻊ ﻗ َِﺭﺍء َﺗ��ﻪُ‪َ ،‬ﻳﻘُ��ﻭ ُﻝ‪ْ { :‬ﺣَﻣْ��ﺩُ ہﻠ ِ‬ ‫��ﺎﻥ َﺭﺳُ��ﻭ ُﻝ ِ‬‫��ﺕ‪َ :‬ﻛ َ‬ ‫ﻭﻋ ْﻧﻬ��ﺎ ﺃﻳﺿً��ﺎ ﺃ ﱠﻧﻬ��ﺎ َﻗﺎ َﻟ ْ‬
‫َ‬
‫ِﻳﻡ }‪ُ ،‬ﺛ� ﱠﻡ َﻳ ِﻘ��ﻑُ ‪َ ،‬ﻭ َﻛ� َ‬
‫�ﺎﻥ َﻳ ْﻘ َﺭﺅُ َﻫ��ﺎ‪َ { :‬ﻣﻠِ��ﻙِ َﻳ� ْ�ﻭ ِﻡ ﺍﻟ� ﱢﺩ ِ‬
‫ﻳﻥ‬ ‫ُ‬ ‫ْﺍﻟ َﻌ��ﺎ َﻟﻣ َ‬
‫ِﻳﻥ }‪ ،‬ﺛ� ﱠﻡ َﻳ ِﻘ��ﻑُ ‪ { ،‬ﺍﻟ��ﺭﱠ ﺣْ َﻣ ِﻥ ﺍﻟ��ﺭﱠ ﺣ ِ‬
‫)‪(28‬‬
‫}‪.‬‬
‫ﺍﻟﺳ��ﺎﺩﺱ‪ :‬ﺃﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ ﺍﺗﻔﻘ��ﺕ ﺟﻣﻳﻌﻬ��ﺎ ﻋﻠ��ﻰ ﺭﺳ��ﻡ )ﻣﻠ��ﻙ( ﻫﻛ��ﺫﺍ ﺩﻭﻥ ﺃﻟ��ﻑ‪،‬‬
‫)‪(29‬‬
‫ﻭﻫﺫﺍ ﺍﻟﺭﺳﻡ ﻣﺣﺗﻣﻝ ﻟﻠﻘﺭﺍءﺗﻳﻥ ﺑﺎﻟﻣﺩ ﻭﺍﻟﻘﺻﺭ ﺟﻣﻳﻌًﺎ‪.‬‬
‫ﺩﻋﻭﻯ ﺃﻥ ﺍﻟﺻﺣﺎﺑﺔ ﺗﺻﺭﻓﻭﺍ ﻭﺍﺧﺗﺎﺭﻭﺍ ﻣﺎ ﺷﺎءﻭﺍ ﻓﻲ ﻛﺗﺎﺑﺔ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﻗﺭﻳ��ﺏ ﻣ��ﻥ ﺍﻟﺷ��ﺑﻬﺔ ﺍﻟﺳ��ﺎﺑﻘﺔ ﻣ��ﺎ ُﺗ��ﻭُ ﻫﱢﻡ ﻣ��ﻥ ﺗﺻ��ﺭﻑ ﺑﻌ��ﺽ ﺍﻟﺻ��ﺣﺎﺑﺔ ﻓ��ﻲ ﺍﺧﺗﻳ��ﺎﺭ ﻭﺟ��ﻪ‬
‫ﺍﻟﻘﺭﺍءﺓ‪.‬‬
‫ﻭﺗﻌﻠﻘﻭﺍ ﻓﻲ ﺫﻟﻙ ﺑﻣﺎ ﺭﻭﻱ ﻋﻥ ﺧﺎﺭﺟﺔ ﺑﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻟﻭﺍ ﻟﺯﻳ ٍﺩ‪ :‬ﻳﺎ ﺃﺑﺎ ﺳ�ﻌﻳﺩ‬
‫ﺃﺯﻭﺍﺝ ﻣ�ﻥ ﺍﻟﺿ�ﺄﻥ ﺍﺛﻧ�ﻳﻥ ﺍﺛﻧ�ﻳﻥ ﻭﻣ�ﻥ ﺍﻟﻣﻌ�ﺯ ﺍﺛﻧ�ﻳﻥ ﺍﺛﻧ�ﻳﻥ ﻭﻣ�ﻥ‬
‫ٍ‬ ‫ﺕ! ﺇ ﱠﻧﻣﺎ ﻫ�ﻲ )ﺛﻣﺎﻧﻳ�ﺔ‬
‫ْﺃﻭ َﻫﻣْ َ‬
‫ﺍﻹﺑﻝ ﺍﺛﻧ�ﻳﻥ ﺍﺛﻧ�ﻳﻥ ﻭﻣ�ﻥ ﺍﻟﺑﻘ�ﺭ ﺍﺛﻧ�ﻳﻥ ﺍﺛﻧ�ﻳﻥ(‪ ،‬ﻓﻘ�ﺎﻝ‪ :‬ﻻ‪ ،‬ﺇﻥ ﷲ ﺗﻌ�ﺎﻟﻰ ﻳﻘ�ﻭﻝ‪ { :‬ﻓﺟﻌ�ﻝ ﻣﻧ�ﻪ‬
‫ﺍﻟﺯﻭﺟﻳﻥ ﺍﻟ�ﺫﻛﺭ ﻭﺍﻷﻧﺛ�ﻰ}‪ ،‬ﻓﻬﻣ�ﺎ ﺯﻭﺟ�ﺎﻥ‪ ،‬ﻛ�ﻝ ﻭﺍﺣ� ٍﺩ ﻣﻧﻬﻣ�ﺎ ﺯﻭﺝ‪ :‬ﺍﻟ�ﺫﻛﺭ ﺯﻭﺝٌ‪ ،‬ﻭﺍﻷﻧﺛ�ﻰ‬
‫)‪(30‬‬
‫ﺯﻭ ٌﺝ‪.‬‬
‫ﻗﻳﻝ‪ :‬ﻓﻬﺫﻩ ﺍﻟﺭﻭﺍﻳﺔ ﺗﺩﻝ ﻋﻠﻰ ﺗﺻﺭﱡ ﻑ ﺍﻟ ﱡﻧﺳﱠﺎﺥ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﻭﺍﺧﺗﻳ�ﺎﺭﻫﻡ ﻣ�ﺎ ﺷ�ﺎءﻭﺍ ﻓ�ﻲ‬
‫ﺗﻼﻭﺓ ﺍﻟﻘﺭﺁﻥ ﻭﻛﺗﺎﺑﺗﻪ‪.‬‬
‫ﻑ ﻓ�ﻲ ﺍﺧﺗﻳ�ﺎﺭ ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﻭﺇ ﱠﻧﻣ�ﺎ‬‫ﻭﺍﻟﺟﻭﺍﺏ ﺃﻥ ﻛﻼﻡ ﺯﻳ ٍﺩ ﻓ�ﻲ ﻫ�ﺫﺍ ﺍﻷﺛ�ﺭ ﻻ ﻳ�ﺩﻝ ﻋﻠ�ﻰ ﺗﺻ�ﺭﱡ ٍ‬
‫)‪(31‬‬
‫ﺑﻳﺎﻥٌ ﻟﻭﺟﻪ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺗﻲ ﻗﺭﺃ ِﺑﻬﺎ ﺑﻌﺩ ﺳﻣﺎﻋﻬﺎ ﻣﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﻛﺗﺎﺑﺗﻬﺎ ﺑﻳﻥ ﻳﺩﻳﻪ‪.‬‬

‫ﻙ‪ .‬ﺍﻟﻧﻬﺎﻳﺔ ﻓﻲ ﻏﺭﻳﺏ ﺍﻟﺣﺩﻳﺙ ﻭﺍﻷﺛﺭ )‪.(414/3‬‬

‫ﻙ ﻭﻳُﺧﺎﻟِﻔ َ‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺍﻷﺛﻳﺭ‪ :‬ﺃﻱ‪ :‬ﻳﻌﺻﻳ َ‬
‫)‪(1‬‬

‫)‪ (2‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺷﻳﺑﺔ ﻓﻲ ﺍﻟﻣﺻﻧﻑ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺩﻋﻭ ﺑﻪ ﻓﻲ ﻗﻧﻭﺕ ﺍﻟﻔﺟﺭ )‪ (106/2‬ﺡ ‪.7030‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺃﺑﻭ ﻋﺑﻳﺩ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(184/1‬‬
‫)‪ (4‬ﺃﺧﺭﺟﻪ ﻣﺣﻣﺩ ﺑﻥ ﻧﺻﺭ ﺍﻟﻣﺭﻭﺯﻱ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(185/1‬‬
‫)‪ (5‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺍﻟﺿﺭﻳﺱ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(185/1‬‬
‫)‪ (6‬ﺃﺧﺭﺟﻪ ﺍﻟﺑﻳﻬﻘﻲ ﻓﻲ ﺍﻟﺳﻧﻥ ﺍﻟﻛﺑﺭﻯ‪ ،‬ﺑﺎﺏ ﺩﻋﺎء ﺍﻟﻘﻧﻭﺕ )‪ ،(211/2‬ﻭﺍﺑﻥ ﺃﺑﻲ ﺷﻳﺑﺔ ﻓﻲ ﺍﻟﻣﺻ�ﻧﻑ ﺑ�ﺎﺏ ﻣ�ﺎ ﻳ�ﺩﻋﻭ‬
‫ﺿ��ﺎ ﻋ��ﻥ ﻋﺑ��ﺩ ﺍﻟﻣﻠ��ﻙ ﺑ��ﻥ ﺳ��ﻭﻳﺩ ﺍﻟﻛ��ﺎﻫﻠﻲ ﺃﻥ ﻋﻠ ًّﻳ��ﺎ ‪ ‬ﻗﻧ��ﺕ ﻓ��ﻲ‬
‫ﺑ��ﻪ ﻓ��ﻲ ﻗﻧ��ﻭﺕ ﺍﻟﻔﺟ��ﺭ )‪ (106/2‬ﺡ ‪ ،7031‬ﻭﻓﻳ��ﻪ ﺃﻳ ً‬
‫ﺍﻟﻔﺟﺭ ِﺑﻬﺎﺗﻳﻥ ﺍﻟﺳﻭﺭﺗﻳﻥ‪ ،‬ﻓﺫﻛﺭﻫﻣﺎ‪ ،‬ﺡ ‪.7029‬‬
‫)‪ (7‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(185/1‬‬

‫‪173‬‬
 ‫)‪ (8‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،79‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(264/1‬‬
‫)‪ (9‬ﺍﻧﻅﺭ‪ :‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.80‬‬
‫)‪ (10‬ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،47‬ﻭﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،81-79‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(271/1‬‬
‫)‪ (11‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.80‬‬
‫)‪ (12‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪.33-32‬‬
‫)‪ (13‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،80‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪ ،(271/1‬ﻭﺗﺄﻭﻳ�ﻝ ﻣﺷ�ﻛﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺹ ‪ ،47‬ﻭﺍﻟﺑﺭﻫ�ﺎﻥ‬
‫ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(251/1‬‬
‫)‪ (14‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪ ،(271/1‬ﻭﻣﻌﺟﻡ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻘﺭﺁﻧﻳﺔ )‪.(25/1‬‬
‫)‪ (15‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(168-167/1‬ﻭﻣﻌﺟﻡ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻘﺭﺁﻧﻳﺔ )‪.(25/1‬‬
‫)‪ (16‬ﺍﻧﻅﺭ ﻣﺑﺣﺙ ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻫﻭ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ‪.‬‬
‫)‪ (17‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.81‬‬
‫)‪ (18‬ﻫﺫﻩ ﺍﻟﺷ�ﺑﻬﺔ‪ ،‬ﻭﺇﻥ ﻟ�ﻡ ﺗﻛ�ﻥ ﻣﺗﻌﻠﻘ�ﺔ ﻣﺑﺎﺷ�ﺭﺓ ﺑﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﺇﻻ ﺃ ﱠﻧﻬ�ﺎ ﺗﺗﻌﻠ�ﻕ ﺑﻧﻘ�ﻝ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﻫ�ﻭ ﻣﻘﺻ�ﻭﺩ ﺍﻟﺟﻣ�ﻊ‪،‬‬
‫ﻓﺭﺃﻳﺕ ﺃﻧﻪ ﻣﻥ ﺍﻟﺣﺳﻥ ﺇﺛﺑﺎﺗﻬﺎ ﻫﻧﺎ؛ ﻷﻥ ﻓﻲ ﺍﻟﺭﺩ ﻋﻠﻳﻬﺎ ﺭ ًّﺩﺍ ﻋﻠﻰ ﻣﻥ ﺯﻋﻡ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻟﻡ ﻳﻧﻘﻝ ﺇﻟﻳﻧﺎ ﻋﻠ�ﻰ ﺍﻟﻭﺟ�ﻪ ﺍﻟ�ﺫﻱ‬
‫ﺟﻣﻊ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻗﺭﺃ ﺑﻪ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻣﻥ ﻗﺑﻠﻬﻡ‪.‬‬
‫)‪ (19‬ﻫﻭ ﻣﺭﻭﺍﻥ ﺑﻥ ﺍﻟﺣﻛﻡ ﺑﻥ ﺃﺑﻲ ﺍﻟﻌﺎﺹ‪ ،‬ﻣﺭﺕ ﺗﺭﺟﻣﺗﻪ ﻓﻲ )ﺣﺭﻕ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺧﺎﻟﻔﺔ(‪.‬‬
‫)‪ (20‬ﺍﺧﺗﻠﻑ ﺍﻟﻘﺭﺍء ﻓﻲ ﻫﺫﺍ ﺍﻟﻠﻔﻅ‪ ،‬ﻓﻘﺭﺃﻩ ﻧﺎﻓﻊ ﻭﺃﺑﻭ ﺟﻌﻔﺭ ﻭﺍﺑﻥ ﻛﺛﻳﺭ ﻭﺃﺑﻭ ﻋﻣﺭﻭ ﻭﺍﺑ�ﻥ ﻋ�ﺎﻣﺭ ﻭﺣﻣ�ﺯﺓ )ﻣﻠ�ﻙ( ﺑ�ﺩﻭﻥ‬
‫ﺃﻟ��ﻑ‪ ،‬ﻭﻗ��ﺭﺃﻩ ﻋﺎﺻ��ﻡ ﻭﺍﻟﻛﺳ��ﺎﺋﻲ ﻭﻳﻌﻘ��ﻭﺏ ﻭﺧﻠ��ﻑ ﻓ�ﻲ ﺍﺧﺗﻳ��ﺎﺭﻩ )ﻣﺎﻟ��ﻙ( ﺑ��ﺎﻷﻟﻑ‪ .‬ﺍﻧﻅ��ﺭ ﺍﻟﻧﺷ��ﺭ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻌﺷ��ﺭ‬
‫)‪.(271/1‬‬
‫)‪ (21‬ﺭﻭﺍﻩ ﺃﺑ��ﻭ ﺩﺍﻭﺩ ﻓ��ﻲ ﺳ��ﻧﻧﻪ‪ ،‬ﻛﺗ��ﺎﺏ ﺍﻟﺣ��ﺭﻭﻑ ﻭﺍﻟﻘ��ﺭﺍءﺍﺕ )‪ (37/4‬ﺡ ‪ ،4000‬ﻭﺭﻭﺍﻩ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ‬
‫ﷲ ‪ ‬ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻬﻭ ﻛﻣﺻﺣﻔﻪ ﺹ ‪ ،103‬ﻭﺍﻧﻅﺭ ﺍﻟﺩﺭ ﺍﻟﻣﻧﺛﻭﺭ ﻓﻲ ﺍﻟﺗﻔﺳﻳﺭ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻣﺎ ﺭﻭﻱ ﻋﻥ َﺭﺳُﻭﻝ ِ‬
‫ﺍﻟﻣﺄﺛﻭﺭ )‪.(36-35/1‬‬
‫ﺭﻭﺍﻩ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺑ��ﺎﺏ ﻣ��ﺎ ﺭﻭﻱ ﻋ��ﻥ َﺭ ُﺳ��ﻭﻝ ِ‬
‫ﷲ ‪ ‬ﻣ��ﻥ ﺍﻟﻘ��ﺭﺁﻥ ﻓﻬ��ﻭ ﻛﻣﺻ��ﺣﻔﻪ ﺹ‬ ‫)‪(22‬‬

‫‪ ،104‬ﻭﺍﻧﻅﺭ ﺍﻟﺩﺭ ﺍﻟﻣﻧﺛﻭﺭ ﻓﻲ ﺍﻟﺗﻔﺳﻳﺭ ﺍﻟﻣﺄﺛﻭﺭ )‪.(36/1‬‬

‫)‪ (23‬ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ )‪.(24/1‬‬
‫)‪ (24‬ﻭﻗﺩ ﻗﺭﺃ ِﺑﻬﺎ ﺟﻣﻬﻭﺭ ﺍﻟﻘﺭﺍء‪ ،‬ﻛﻣﺎ ﻣﺭ‪ ،‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(271/1‬‬
‫)‪ (25‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(396/1‬‬
‫)‪ (26‬ﺑﺫﻝ ﺍﻟﻣﺟﻬﻭﺩ ﻓﻲ ﺣﻝ ﺳﻧﻥ ﺃﺑﻲ ﺩﺍﻭﺩ )‪.(328/16‬‬
‫)‪ (27‬ﺭﻭﺍﻩ ﺃﺑ��ﻭ ﺩﺍﻭﺩ ﻓ��ﻲ ﺳ��ﻧﻧﻪ‪ ،‬ﻛﺗ��ﺎﺏ ﺍﻟﺣ��ﺭﻭﻑ ﻭﺍﻟﻘ��ﺭﺍءﺍﺕ )‪ (37/4‬ﺡ ‪ ،4001‬ﻭﺭﻭﺍﻩ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ‬
‫ﷲ ‪ ‬ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻬﻭ ﻛﻣﺻﺣﻔﻪ ﺹ ‪.105‬‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﻣﺎ ﺭﻭﻱ ﻋﻥ َﺭﺳُﻭﻝ ِ‬
‫)‪ (28‬ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣﺫﻱ ﻓﻲ ﺟﺎﻣﻌﻪ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﻘﺭﺍءﺍﺕ ﺑﺎﺏ ﻓﻲ ﻓﺎﺗﺣﺔ ﺍﻟﻛﺗﺎﺏ )‪ (185/5‬ﺡ ‪.2927‬‬
‫)‪ (29‬ﺍﻧﻅﺭ‪ :‬ﻛﺗ�ﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻻﺑ�ﻥ ﺃﺑ�ﻲ ﺩﺍﻭﺩ ﺑ�ﺎﺏ ﻣ�ﺎ ﺍﺟﺗﻣ�ﻊ ﻋﻠﻳ�ﻪ ُﻛ ﱠﺗ�ﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﺹ ‪ ،118-117‬ﻭﻣﻧﺎﻫ�ﻝ‬
‫ﺍﻟﻌﺭﻓﺎﻥ )‪.(396/1‬‬
‫)‪ (30‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺷﺗﺔ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(277/2‬‬

‫‪174‬‬
 ‫)‪ (31‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(395/1‬‬

‫‪175‬‬
 ‫ﺗﺎﺑﻊ اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬رد اﻟﺸﺒﻬﺎت اﻟﺘﻲ أﺛﻴﺮت ﺣﻮل اﻟﺠﻤﻊ اﻟﻌﺜﻤﺎﻧﻲ‬
‫ﺍﻟﺷﺑﻬﺔ ﺍﻟﺧﺎﻣﺳﺔ‪ :‬ﺩﻋﻭﻯ ﺃﻥ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻟﺣ ًﻧﺎ‬
‫ﻭﺭﺩﺕ ﺁﺛﺎﺭ ﻋﻥ ﺑﻌﺽ ﺍﻟﺻﺣﺎﺑﺔ ﻭﺍﻟﺗﺎﺑﻌﻳﻥ ﻓﻳﻬﺎ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ ﻗﺩ ﻭﻗ�ﻊ ﻓﻳ�ﻪ ﻟﺣ�ﻥٌ ﻋﻧ�ﺩ‬
‫ﺟﻣﻌﻪ ﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ ‪.‬‬
‫�ﺎﻥ‪ ،‬ﻓﻭﺟ��ﺩَ ﻓﻳﻬ��ﺎ‬
‫�ﺕ ﻋﻠ��ﻰ ﻋﺛﻣ� َ‬ ‫ﻓﻌ��ﻥ ﻋﻛﺭﻣ��ﺔ ﺍﻟﻁ��ﺎﺋﻲ ﻗ��ﺎﻝ‪َ :‬ﻟ ﱠﻣ��ﺎ ﻛﺗﺑ��ﺕ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻋ ُِﺭ َ‬
‫ﺿ� ْ‬
‫ﺣﺭﻭ ًﻓﺎ ﻣﻥ ﺍﻟﻠﱠﺣْ ﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ُﺗ َﻐ ﱢﻳﺭُﻭﻫﺎ؛ ﻓﺈﻥ ﺍﻟﻌﺭﺏ ﺳ� ُﺗ َﻐ ﱢﻳﺭُﻫﺎ‪ -‬ﺃﻭ ﻗ�ﺎﻝ ﺳ�ﺗﻌﺭﺑُﻬﺎ‪ -‬ﺑﺄﻟﺳ�ﻧﺗﻬﺎ‪،‬‬
‫ﻫﺫﻳﻝ ﻟﻡ ﺗﻭﺟﺩ ﻓﻳﻪ ﻫﺫﻩ ﺍﻟﺣﺭﻭﻑ‪.‬‬
‫)‪(1‬‬
‫ٍ‬ ‫ﻟﻭ ﻛﺎﻥ ﺍﻟﻛﺎﺗﺏ ﻣﻥ ﺛﻘﻳﻑٍ‪ ،‬ﻭﺍﻟﻣﻣﻠﻲ ﻣﻥ‬
‫�ﺎﺑ ُﺋ َ‬
‫ﻭﻥ }‪{ (2)،‬‬ ‫ﺻ� ِ‬ ‫ﻑ ﻟﺣ��ـﻥٌ ‪َ { :‬ﻭﺍﻟ ﱠ‬ ‫ﻭﻋ��ﻥ ﺳ��ﻌﻳﺩ ﺑ��ﻥ ﺟﺑﻳ� ٍ�ﺭ‪ ،‬ﻗ��ﺎﻝ‪ :‬ﻓ��ﻲ ﺍﻟﻘ��ﺭﺁﻥ ﺃﺭﺑﻌ��ﺔ ﺃﺣ��ـﺭ ٍ‬
‫ﺍﻥ }‪.‬‬ ‫ِﻳﻥ }‪ ،‬ﻭ{ ﺇِﻥﱠ َﻫ َﺫ ِ‬
‫ﺍﻥ َﻟ َﺳﺎﺣ َِﺭ ِ‬ ‫ﺻ ﱠﺩ َﻕ َﻭﺃَ ُﻛﻥْ ﻣ َِﻥ ﺍﻟﺻﱠﺎﻟِﺣ َ‬
‫ِﻳﻥ }‪َ { (3)،‬ﻓﺄ َ ﱠ‬
‫َﻭ ْﺍﻟ ُﻣﻘِﻳﻣ َ‬
‫)‪(5‬‬ ‫) ‪(4‬‬

‫ً )‪(6‬‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻭﻫﺫﻩ ﺍﻵﺛﺎﺭ ﻣﺷﻛﻠﺔ ﺟ ّﺩﺍ‪.‬‬
‫ﻭﻗ��ﺩ ﺗﻌﻠﱠ��ﻕ ِﺑﻬ��ﺎ ﺑﻌ��ﺽ ﺍﻟﻁ��ﺎﻋﻧﻳﻥ ﻋﻠ��ﻰ ﺍﻟﻘ��ﺭﺁﻥ ﻭﻧﻘﻠ��ﻪ‪ ،‬ﻭﺯﻋﻣ��ﻭﺍ ﺃ ﱠﻧﻬ��ﺎ ﺗ��ﺩﻝ ﻋﻠ��ﻰ ﺃﻥ ﺟﻣ��ﻊ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﻟﻠﻘﺭﺁﻥ ﻻ ﻳﻭﺛﻕ ﺑﻪ‪.‬‬
‫ﻭﺍﻟﺟﻭﺍﺏ ﻋﻥ ﻫﺫﻩ ﺍﻟﺷﺑﻬﺔ ﻣﻥ ﻭﺟﻭﻩ‪:‬‬
‫)‪(7‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺫﻟﻙ ﻻ ﻳﺻﺢ ﻋﻥ ﻋﺛﻣﺎﻥ‪ ،‬ﻓﺈﻥ ﺇﺳﻧﺎﺩﻩ ﺿﻌﻳﻑ ﻣﺿﻁﺭﺏ ﻣﻧﻘﻁﻊ‪.‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ِ :‬ﻣﻣﱠﺎ ﻳﺩﻝ ﻋﻠﻰ ﺿﻌﻑ ﻫﺫﻩ ﺍﻵﺛﺎﺭ ﺃﻥ ﻭﻗﻭﻉ ﺍﻟﻠﺣﻥ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺁﻥ ﻭﺳ�ﻛﻭﺕ ﺍﻟﺻ�ﺣﺎﺑﺔ‬
‫ﻋﻧﻪ ِﻣﻣﱠﺎ ﻳﺳﺗﺣﻳﻝ ﻋﻘﻼً ﻭﺷﺭﻋًﺎ ﻭﻋﺎﺩ ًﺓ‪ ،‬ﻟﻭﺟﻭﻩ‪:‬‬
‫‪ .1‬ﺃﻧﻪ ﻻ ﻳ َُﻅﻥﱡ ﺑﺎﻟﺻﺣﺎﺑﺔ ﺃ ﱠﻧﻬﻡ ﻳﻠﺣﻧﻭﻥ ﻓﻲ ﺍﻟﻛﻼﻡ‪ ،‬ﻓﺿﻼً ﻋﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻘﺩ ﻛ�ﺎﻧﻭﺍ‬
‫ﺃﻫﻝ ﺍﻟﻔﺻﺎﺣﺔ ﻭﺍﻟﺑﻳﺎﻥ‪.‬‬
‫‪ .2‬ﺃﻧ��ﻪ ﻻ ﻳ َُﻅ��ﻥﱡ ِﺑﻬ��ﻡ ﺍﻟﻠﺣ��ﻥ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟ��ﺫﻱ ﺗﻠﻘ��ﻭﻩ ﻣ��ﻥ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﻛﻣ��ﺎ ﺃﻧ��ﺯﻝ‪،‬‬
‫ﻭﺣﻔﻅﻭﻩ ﻭﺿﺑﻁﻭﻩ ﻭﺃﺗﻘﻧﻭﻩ‪.‬‬
‫‪ .3‬ﺃﻥ ﺍﻓﺗ��ﺭﺍﺽ ﺻ��ﺣﺔ ﻫ��ﺫﺍ ﺍﻟﻧﻘ��ﻝ ﻳﻌﻧ��ﻲ ﺃﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ﺍﺟﺗﻣﻌ��ﻭﺍ ﻋﻠ��ﻰ ﺍﻟﺧﻁ��ﺄ‬
‫ﻭﻛﺗﺎﺑﺗﻪ‪ ،‬ﻭﻫﺫﺍ ﻣﻣﺎ ﻻ ﻳ َُﻅﻥﱡ ِﺑﻬﻡ‪.‬‬
‫‪ .4‬ﺃﻧ���ﻪ ﻻ ﻳ َُﻅ���ﻥﱡ ِﺑﻬ���ﻡ ﻋ���ﺩﻡ ﺗﻧ���ﺑﻬﻬﻡ ﻟﻠﺧﻁ���ﺄ ﻭﺭﺟ���ﻭﻋﻬﻡ ﻋﻧ���ﻪ‪ ،‬ﻣ���ﻊ ﻛﺛ���ﺭﺗﻬﻡ‪،‬‬
‫ﻭﺣﺭﺻﻬﻡ‪ ،‬ﻭﺗﻭﺍﻓﺭ ﺍﻟﺩﻭﺍﻋﻲ ﺇﻟﻰ ﺣﻔﻅ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫‪ .5‬ﺃﻧﻪ ﻻ ﻳ َُﻅﻥﱡ ﺑﻌﺛﻣﺎﻥ ﺃﻧﻪ ﻳﻧﻬﻰ ﻋﻥ ﺗﻐﻳﻳﺭ ﺍﻟﺧﻁﺄ‪ ،‬ﻭﻟﻭ ﻓﻌﻝ ﺫﻟﻙ َﻟﻣﺎ ﺳﻛﺕ ﻋﻧﻪ‬

‫‪176‬‬
 ‫ﺍﻟﺻﺣﺎﺑﺔ ‪.‬‬
‫‪ .6‬ﺃﻧ��ﻪ ﻻ ﻳ َُﻅ��ﻥﱡ ﺃﻥ ﺍﻟﻘ��ﺭﺍءﺓ ﺍﺳ��ﺗﻣﺭﺕ ﻋﻠ��ﻰ ﻣﻘﺗﺿ��ﻰ ﺫﻟ��ﻙ ﺍﻟﺧﻁ��ﺄ‪ ،‬ﻭﻫ��ﻲ ﻣﺭﻭﻳ��ﺔ‬
‫)‪(8‬‬
‫ﻑ‪.‬‬‫ﺑﺎﻟﺗﻭﺍﺗﺭ ﺧﻠ ًﻔﺎ ﻋﻥ ﺳﻠ ٍ‬
‫ﻟﻠﻧ�ﺎﺱ ﺇﻣﺎﻣً�ﺎ ﻳﻘﺗ�ﺩﻭﻥ ﺑ�ﻪ‪ ،‬ﻓﻛﻳ�ﻑ ﻳ�ﺭﻯ ﻓﻳ�ﻪ ﻟﺣ ًﻧ�ﺎ ﻭﻳﺗﺭﻛ�ﻪ ﺗﻘﻳﻣ�ﻪ ﺍﻟﻌ�ﺭﺏ‬
‫ِ‬ ‫ﻓﻘﺩ َﺟ َﻌ َﻝ ﻋﺛﻣ�ﺎﻥُ‬
‫ﺑﺄﻟﺳﻧﺗﻬﺎ؟ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺫﻳﻥ ﺗﻭﻟﱠﻭﺍ ﺟﻣﻌﻪ ﻟﻡ ﻳﻘﻳﻣﻭﺍ ﺫﻟﻙ ‪-‬ﻭﻫ�ﻡ ﺍﻟﺧﻳ�ﺎﺭ‪ -‬ﻓﻛﻳ�ﻑ ﻳﻘﻳﻣ�ﻪ ﻏﻳ�ﺭﻫﻡ؟‬
‫ﻓﻬﺫﻩ ﺍﻷﻭﺟﻪ ﻣِﻣﺎ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﻫﺫﻩ ﺍﻵﺛﺎﺭ ﻏﻳﺭ ﺻﺣﻳﺣﺔ‪.‬‬
‫ٌ‬
‫ﺣﺟ�ﺔ؛‬ ‫ﻗﺎﻝ ﺍﺑﻥ ﺍﻷﻧﺑﺎﺭﻱ)‪ (9‬ﻓﻲ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﺭﻭﻳﺔ ﻓﻲ ﺫﻟﻙ ﻋ�ﻥ ﻋﺛﻣ�ﺎﻥ ‪ :‬ﻻ ﺗﻘ�ﻭﻡ ِﺑﻬ�ﺎ‬
‫ٌ‬
‫ﻣﻧﻘﻁﻌﺔ ﻏﻳﺭ ﻣﺗﺻﻠﺔ‪ ،‬ﻭﻣﺎ ﻳﺷﻬﺩ ﻋﻘ ٌﻝ ﺑ�ﺄﻥ ﻋﺛﻣ�ﺎﻥ ‪-‬ﻭﻫ�ﻭ ﺇﻣ�ﺎﻡ ﺍﻷﻣ�ﺔ ﺍﻟ�ﺫﻱ ﻫ�ﻭ ﺇﻣ�ﺎﻡ‬ ‫ﻷ ﱠﻧﻬﺎ‬
‫ﺍﻟﻧﺎﺱ ﻓﻲ ﻭﻗﺗﻪ‪ ،‬ﻭﻗ�ﺩﻭ ُﺗﻬﻡ‪ -‬ﻳﺟﻣﻌﻬ�ﻡ ﻋﻠ�ﻰ ﺍﻟﻣﺻ�ﺣﻑ ﺍﻟ�ﺫﻱ ﻫ�ﻭ ﺍﻹﻣ�ﺎﻡ‪ ،‬ﻓﻳﺗﺑ�ﻳﻥُ ﻓﻳ�ﻪ ﺧﻠ�ﻼً‪،‬‬
‫ﻭﺗﻣﻳﻳ�ﺯ‪،‬‬
‫ٍ‬ ‫ﻭﻳﺷﺎﻫﺩ ﻓﻲ ﺧﻁﻪ ﺯﻟﻼً‪ ،‬ﻓﻼ ﻳﺻﻠﺣﻪ‪ ،‬ﻛﻼﱠ ﻭﷲ‪ ،‬ﻣﺎ َﻳ َﺗ َ�ﻭﻫﱠﻡ ﻋﻠﻳ�ﻪ ﻫ�ﺫﺍ ﺫﻭ ﺇﻧﺻ�ﺎ ٍ‬
‫ﻑ‬
‫ﻭﻻ ﻳﻌﺗﻘﺩ ﺃﻧﻪ ﱠ‬
‫ﺃﺧﺭ ﺍﻟﺧﻁﺄ ﻓﻲ ﺍﻟﻛﺗﺎﺏ ﻟﻳﺻ�ﻠﺣﻪ ﻣ�ﻥ ﺑﻌ�ﺩﻩ‪ ،‬ﻭﺳ�ﺑﻳﻝ ﺍﻟﺟ�ﺎﺋﻳﻥ ﻣ�ﻥ ﺑﻌ�ﺩﻩ ﺍﻟﺑﻧ�ﺎء‬
‫ﻋﻠﻰ ﺭﺳﻣﻪ‪ ،‬ﻭﺍﻟﻭﻗﻭﻑ ﻋﻧﺩ ﺣﻛﻣﻪ‪.‬‬
‫ﻭﻣ��ﻥ ﺯﻋ��ﻡ ﺃﻥ ﻋﺛﻣ��ﺎﻥ ﺃﺭﺍﺩ ﺑﻘﻭﻟ��ﻪ‪" :‬ﺃﺭﻯ ﻓﻳ��ﻪ ﻟﺣ ًﻧ��ﺎ"‪ :‬ﺃﺭﻯ ﻓ��ﻲ ﺧﻁ��ﻪ ﻟﺣ ًﻧ��ﺎ‪ ،‬ﺇﺫﺍ ﺃﻗﻣﻧ��ﺎﻩ‬
‫ﺑﺄﻟﺳ��ﻧﺗﻧﺎ ﻛ��ﺎﻥ ﻟﺣ��ﻥ ﺍﻟﺧ��ﻁ ﻏﻳ��ﺭ ﻣﻔﺳ�� ٍﺩ ﻭﻻ ﻣﺣ��ﺭﱢ ﻑٍ‪ ،‬ﻣ��ﻥ ﺟﻬ��ﺔ ﺗﺣﺭﻳ��ﻑ ﺍﻷﻟﻔ��ﺎﻅ ﻭﻓﺳ��ﺎﺩ‬
‫ﺍﻹﻋﺭﺍﺏ ‪-‬ﻓﻘﺩ ﺃﺑﻁﻝ ﻭﻟﻡ ُﻳﺻِ ﺏْ ؛ ﻷﻥ ﺍﻟﺧ�ﻁ ﻣﻧﺑ�ﺊ ﻋ�ﻥ ﺍﻟﻧﻁ�ﻕ‪ ،‬ﻓﻣ�ﻥ ﻟﺣ�ﻥ ﻓ�ﻲ ﻛﺗﺑ�ﻪ‪ ،‬ﻓﻬ�ﻭ‬
‫ﺏ ﻭﻻ‬‫ﻻﺣﻥٌ ﻓﻲ ﻧﻁﻘﻪ‪ ،‬ﻭﻟﻡ ﻳﻛﻥ ﻋﺛﻣﺎﻥ ﻟﻳﺅﺧﺭ ﻓﺳﺎ ًﺩﺍ ﻓﻲ ﻫﺟﺎء ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﻣ�ﻥ ﺟﻬ�ﺔ ﻛﺗ� ٍ‬
‫ﻧﻁﻕ‪ ،‬ﻭﻣﻌﻠﻭ ٌﻡ ﺃﻧﻪ ﻛﺎﻥ ﻣﻭﺍﺻﻼً ﻟﺩﺭﺱ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻣﺗﻘ ًﻧﺎ ﻷﻟﻔﺎﻅ�ﻪ‪ ،‬ﻣﻭﺍﻓ ًﻘ�ﺎ ﻋﻠ�ﻰ ﻣ�ﺎ ﺭﺳ�ﻡ ﻓ�ﻲ‬
‫ٍ‬
‫)‪(10‬‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﻧﻔﺫﺓ ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ ﻭﺍﻟﻧﻭﺍﺣﻲ‪.‬‬
‫ﺛ��ﻡ ﺃﻳ��ﺩ ﺫﻟ��ﻙ ﺑﻣ��ﺎ ﺃﺧﺭﺟ��ﻪ ﺃﺑ��ﻭ ﻋﺑﻳ��ﺩ ﻋ��ﻥ ﻫ��ﺎﻧﺊ ﺍﻟﺑﺭﺑ��ﺭﻱ ﻣ��ﻭﻟﻰ ﻋﺛﻣ��ﺎﻥ‪ ،‬ﻗ��ﺎﻝ‪ :‬ﻛﻧ��ﺕ ﻋﻧ��ﺩ‬
‫ﻋﺛﻣ�ﺎﻥ ﻭﻫ�ﻡ ﻳﻌﺭﺿ��ﻭﻥ ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﻓﺄﺭﺳ��ﻠﻧﻲ ﺑﻛﺗ�ﻑ ﺷ��ﺎ ٍﺓ ﺇﻟ�ﻰ ﺃ ُ َﺑ��ﻲﱢ ﺑ�ﻥ ﻛﻌ�ﺏٍ‪ ،‬ﻓﻳﻬ�ﺎ‪َ ) :‬ﻟ� ْﻡ‬
‫ﻳﻥ(‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺩﻋﺎ ﺑﺎﻟﺩﻭﺍﺓ‪ ،‬ﻓﻣﺣ�ﺎ ﺃﺣ�ﺩ‬ ‫َﻳ َﺗ َﺳﻥﱠ (‪ ،‬ﻭﻓﻳﻬﺎ‪) :‬ﻻَ َﺗ ْﺑﺩِﻳ َﻝ ﻟ ِْﻠ َﺧ ْﻠ ِﻕ(‪ ،‬ﻭﻓﻳﻬﺎ‪َ ) :‬ﻓﺄَﻣْ ٍﻬ ِﻝ ْﺍﻟ َﻛﺎﻓ ِِﺭ َ‬
‫�ﻝ }‪ (12)،‬ﻭﻛﺗ��ﺏ‪َ { :‬ﻟ� ْﻡ‬ ‫ﷲ }‪ ،‬ﻭﻣﺣ��ﺎ ) َﻓﺄَﻣْ ٍﻬ� ِ‬
‫�ﻝ( ﻭﻛﺗ��ﺏ‪َ { :‬ﻓ َﻣ ﱢﻬ� ِ‬ ‫�ﻕ ِ‬‫ﺍﻟﻼﻣ��ﻳﻥ‪ ،‬ﻓﻛﺗ��ﺏ‪ { :‬ﻟ َِﺧ ْﻠ� ِ‬
‫)‪(11‬‬

‫)‪(14‬‬
‫َﻳ َﺗ َﺳ ﱠﻧﻪْ }‪ (13)،‬ﺃﻟﺣﻕ ﻓﻳﻬﺎ ﺍﻟﻬﺎء‪.‬‬
‫ﻗ��ﺎﻝ ﺍﺑ��ﻥ ﺍﻷﻧﺑ��ﺎﺭﻱ‪ :‬ﻓﻛﻳ��ﻑ ُﻳ� ﱠﺩﻋﻰ ﻋﻠﻳ��ﻪ ﺃﻧ��ﻪ ﺭﺃﻯ ﻓﺳ��ﺎ ًﺩﺍ ﻓﺄﻣﺿ��ﺎﻩ‪ ،‬ﻭﻫ��ﻭ ﻳﻭ َﻗ��ﻑ ﻋﻠ��ﻰ ﻣ��ﺎ‬
‫ُﻛﺗِﺏ‪ ،‬ﻭﻳُﺭْ ﻓﻊ ﺍﻟﺧﻼﻑُ ﺇﻟﻳﻪ ﺍﻟﻭﺍﻗﻊ ﻣﻥ ﺍﻟﻧﺎﺳﺧﻳﻥ‪ ،‬ﻟﻳﺣﻛﻡ ﺑ�ﺎﻟﺣﻕ‪ ،‬ﻭﻳُﻠ�ﺯﻣﻬﻡ ﺇﺛﺑ�ﺎﺕ ﺍﻟﺻ�ﻭﺍﺏ‬

‫‪177‬‬
 ‫ﻭﺗﺧﻠﻳﺩﻩ‪.‬‬
‫)‪(15‬‬

‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻭﻳﺅﻳﺩ ﺫﻟﻙ ﺃﻳﺿًﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺷﺗﺔ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻋﻥ ﻋﺑﺩ ﷲ ﺑﻥ‬
‫ﺍﻟﺯﺑﻳ��ﺭ ﺃﻧ��ﻪ ﻗ��ﺎﻝ‪ :‬ﻓﺟﻣ��ﻊ ﻋﺛﻣ��ﺎﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﺛ��ﻡ ﺑﻌﺛﻧ��ﻲ ﺇﻟ��ﻰ ﻋﺎﺋﺷ��ﺔ‪ ،‬ﻓﺟﺋ��ﺕ ﺑﺎﻟﺻ��ﺣﻑ‪،‬‬
‫ﻓﻌﺭﺿﻧﺎﻫﺎ ﻋﻠﻳﻬﺎ‪ ،‬ﺣﺗﻰ ﻗﻭﱠ ﻣﻧﺎﻫﺎ‪ ،‬ﺛﻡ ﺃﻣﺭ ﺑﺳﺎﺋﺭﻫﺎ ﻓﺷﻘﻘﺕ‪.‬‬
‫ﻓﻬ��ﺫﺍ ﻳ��ﺩﻝ ﻋﻠ��ﻰ ﺃ ﱠﻧﻬ��ﻡ ﺿ��ﺑﻁﻭﻫﺎ ﻭﺃﺗﻘﻧﻭﻫ��ﺎ‪ ،‬ﻭﻟ��ﻡ ﻳﺗﺭﻛ��ﻭﺍ ﻓﻳﻬ��ﺎ ﻣ��ﺎ ﻳﺣﺗ��ﺎﺝ ﺇﻟ��ﻰ ﺇﺻ��ﻼﺡ ﻭﻻ‬
‫)‪(16‬‬
‫ﺗﻘﻭﻳﻡ‪.‬‬
‫ﺍﻟﺛﺎﻟﺙ‪ :‬ﺃﻥ ﻋﺛﻣﺎﻥ َﻟﻡ ﻳﻛﺗﺏ ﻣﺻﺣ ًﻔﺎ ﻭﺍ ً‬
‫ﺣﺩﺍ‪ ،‬ﺑﻝ ﻛﺗﺏ ﻋﺩﺓ ﻣﺻﺎﺣﻑ‪ ،‬ﻓﺈﻥ ﻗﻳ�ﻝ‪ :‬ﺇﻥ ﺍﻟﻠﺣ�ﻥ‬
‫ﻭﻗﻊ ﻓﻲ ﺟﻣﻳﻌﻬﺎ‪ ،‬ﻓﺑﻌﻳﺩ ﺍﺗﻔﺎﻗﻬﺎ ﻋﻠﻰ ﺫﻟﻙ‪ ،‬ﺃﻭ ﻓﻲ ﺑﻌﺿﻬﺎ‪ ،‬ﻓﻬ�ﻭ ﺍﻋﺗ�ﺭﺍﻑٌ ﺑﺻ�ﺣﺔ ﺍﻟ�ﺑﻌﺽ‪،‬‬
‫ﻑ ﺩﻭﻥ ﻣﺻﺣﻑٍ‪ ،‬ﻭﻟﻡ ﺗﺄﺕ ﺍﻟﻣﺻ�ﺎﺣﻑ‬ ‫ﺣﺩ ﻣﻥ ﺍﻟﻧﺎﺱ ﺃﻥ ﺍﻟﻠﺣﻥ ﻛﺎﻥ ﻓﻲ ﻣﺻﺣ ٍ‬ ‫ﻭﻟﻡ ﻳﺫﻛﺭ ﺃ ٌ‬
‫)‪(17‬‬
‫ﺑﻠﺣﻥ‪.‬‬
‫ٍ‬ ‫ﱡ‬
‫ﻗﻁ ﻣﺧﺗﻠﻔﺔ ﺇﻻ ﻓﻳﻣﺎ ﻫﻭ ﻣﻥ ﻭﺟﻭﻩ ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﻭﻟﻳﺱ ﺫﻟﻙ‬
‫ﺍﻟﺭﺍﺑ��ﻊ‪ :‬ﻋﻠ��ﻰ ﺗﻘ��ﺩﻳﺭ ﺻ��ﺣﺔ ﺍﻟﺭﻭﺍﻳ��ﺔ ﺃﻥ ﺫﻟ��ﻙ ﻣﺣﻣ��ﻭ ٌﻝ ﻋﻠ��ﻰ ﺍﻟﺭﱠ ﻣْ ��ﺯ ﻭﺍﻹﺷ��ﺎﺭﺓ‪ ،‬ﻭﻣﻭﺍﺿ��ﻊ‬
‫ﺍﻟﺣﺫﻑ‪ ،‬ﻧﺣﻭ )ﺍﻟﺻـﺑﺭﻳﻥ(‪ ،‬ﻭ)ﺍﻟﻛﺗـﺏ( ﻭﻣﺎ ﺃﺷﺑﻪ ﺫﻟﻙ‪.‬‬
‫ﺍﻟﺧﺎﻣﺱ‪ :‬ﺃﻥ ﺍﻟﻣﺭﺍﺩ ﺑﻪ ﺃﻥ ﻓﻳﻪ ﻟﺣ ًﻧﺎ ﻋﻧﺩ ﻣﻥ َﺗ َﻭﻫﱠﻡ ﺫﻟﻙ‪ ،‬ﻭﺧﻔﻲ ﻋﻠﻳ�ﻪ ﻭﺟ�ﻪ ﺇﻋﺭﺍﺑ�ﻪ‪ ،‬ﻭﺃﻧ�ﻪ‬
‫)‪(18‬‬
‫ﺃﺭﺍﺩ ﺑﻘﻭﻟﻪ‪" :‬ﻭﺳﺗﻘﻳﻣﻪ ﺍﻟﻌﺭﺏ ﺑﺄﻟﺳﻧﺗﻬﺎ"‪ ،‬ﺃﻱ‪ :‬ﻣﺣﺗﺟﻳﻥ ﻋﻠﻳﻪ‪ ،‬ﻣﻅﻬﺭﻳﻥ ﻟﻭﺟﻬﻪ‪.‬‬
‫ﺍﻟﺳﺎﺩﺱ‪ :‬ﺃﻥ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻟﻠﺣﻥ ﻟﻳﺱ ﺍﻟﺧﻁﺄ‪ ،‬ﺑﻝ ﻫﻭ ﻣﺅﻭﻝ ﻋﻠﻰ ﺃﺷﻳﺎء ﺧﺎﻟﻑ ﻟﻔﻅﻬﺎ ﺭﺳ�ﻣﻬﺎ‪،‬‬
‫ﻑ ﺑﻌﺩ )ﻻ(‪ ،‬ﻭ{ ﺟﺯﺍﺅﺍ ﺍﻟﻅ�ﺎﻟﻣﻳﻥ }‪ (20)،‬ﺑ�ﻭﺍﻭ ﻭﺃﻟ�ﻑ‪ ،‬ﻭ{‬ ‫ﻛﻣﺎ ﻛﺗﺑﻭﺍ‪ { :‬ﻻﺃﺫﺑﺣﻧﻪ }‪ (19)،‬ﺑﺄﻟ ٍ‬
‫ﺑﺄﻳﻳ ٍﺩ }‪ ،‬ﺑﻳﺎﺋﻳﻥ‪ ،‬ﻓﻠﻭ ﻗﺭﺉ ﺑﻅﺎﻫﺭ ﺍﻟﺧﻁ ﻛﺎﻥ ﻟﺣ ًﻧﺎ‪ِ ،‬‬
‫ﻭﺑﻬ�ﺫﺍ ﺍﻟﺟ�ﻭﺍﺏ ﻭﻣ�ﺎ ﻗﺑﻠ�ﻪ ﺟ�ﺯﻡ ﺍﺑ�ﻥ‬ ‫)‪(21‬‬

‫)‪(22‬‬
‫ﺃﺷﺗﺔ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﺍﻟﺳﺎﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻟﻠﺣﻥ ﺍﻟﻘﺭﺍءﺓ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻟﻳﺱ ﺍﻟﻣﺭﺍﺩ ﺑ�ﻪ ﺍﻟﺧﻁ�ﺄ‪ ،‬ﻓﻳﻛ�ﻭﻥ ﺍﻟﻣ�ﺭﺍﺩ ﺑﻛﻠﻣ�ﺔ‬
‫�ﻥ ْﺍﻟ َﻘ ْ�ﻭ ِﻝ‬
‫)ﻟﺣﻥ( ﻓﻲ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﻣﺫﻛﻭﺭﺓ‪ :‬ﻗﺭﺍءﺓ‪ ،‬ﻭﻟﻐﺔ‪ ،‬ﻛﻘﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﻭ َﻟ َﺗﻌْ ِ�ﺭ َﻓ ﱠﻧ ُﻬ ْﻡ ﻓِ�ﻲ َﻟﺣْ ِ‬
‫)‪(23‬‬
‫}‪.‬‬
‫ﻭﺍﻟﻣﻌﻧ��ﻰ ﺃﻥ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺁﻥ ﻭﺭﺳ��ﻡ ﻣﺻ��ﺣﻔﻪ ﻭﺟ ًﻬ��ﺎ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺍءﺓ ﻻ ﺗﻠ��ﻳﻥ ﺑ��ﻪ ﺃﻟﺳ��ﻧﺔ ﺟﻣﻳ��ﻊ‬
‫ﺍﻟﻌﺭﺏ‪ ،‬ﻭﻟﻛﻧﻬﺎ ﻻ ﺗﻠﺑﺙ ﺃﻥ ﺗﻠﻳﻥ ﺑﺎﻟﻣﺭﺍﻥ ﻭﻛﺛﺭﺓ ﺗﻼﻭﺓ ﺍﻟﻘﺭﺁﻥ ِﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ‪.‬‬
‫ﻭﻳﻛﻭﻥ ﻗﻭﻝ ﺳﻌﻳﺩ ﺍﺑﻥ ﺟﺑﻳ�ﺭ‪" :‬ﻟﺣ�ﻥ"‪ ،‬ﺑﻣﻌﻧ�ﻰ ﺃ ﱠﻧﻬ�ﺎ ﻟﻐ�ﺔ ﺍﻟ�ﺫﻱ ﻛﺗﺑﻬ�ﺎ ﻭﻗﺭﺍءﺗ�ﻪ‪ ،‬ﻭﺃﻥ ﻓﻳﻬ�ﺎ‬
‫)‪(24‬‬
‫ﻗﺭﺍء ًﺓ ﺃﺧﺭﻯ‪.‬‬

‫‪178‬‬
 ‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻭﺟﻪ ﻗﻭﻝ ﻋﻣﺭ ‪ ‬ﻓﻲ ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﻗﺭﺍءﺓ ﺃ ُ َﺑﻲﱟ ‪:‬‬
‫ﺿﺎ َﻧﺎ‪َ ،‬ﻭﺃ ُ َﺑﻲﱞ ﺃَ ْﻗ َﺭﺅُ َﻧﺎ‪َ ،‬ﻭﺇِ ﱠﻧﺎ َﻟ َﻧﺩَ ُﻉ َﻛ ِﺛﻳﺭً ﺍ ِﻣﻥْ َﻟﺣْ ِﻥ‬
‫ﱠﺎﺱ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ ُﻋ َﻣ ُﺭ ‪َ :‬ﻋﻠِﻲﱞ ﺃَ ْﻗ َ‬
‫ْﻥ َﻋﺑ ٍ‬
‫َﻋ ِﻥ ﺍﺑ ِ‬
‫)‪(25‬‬
‫ﺃ ُ َﺑﻲﱟ … ﺍﻟﺣﺩﻳﺙ‪.‬‬
‫ﺧﺎﻝ ﻣﻥ ﻫﺫﺍ ﺍﻹﺷﻛﺎﻝ‪.‬‬ ‫ﻭﻗﺩ ﺭﻭﻯ ﺃﺛﺭ ﻋﺛﻣﺎﻥ ﻫﺫﺍ ﺍﺑﻥ ﺃﺷﺗﺔ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﻠﻔﻅ ٍ‬
‫ﻓﻌﻥ ﻋﺑﺩ ﺍﻷﻋﻠﻰ ﺑﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﻋﺎﻣﺭ‪ ،‬ﻗﺎﻝ‪َ :‬ﻟﻣﱠ�ﺎ ﻓُ ِ�ﺭﻍ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﺃُﺗِ�ﻲ ﺑ�ﻪ ﻋﺛﻣ�ﺎﻥُ ‪،‬‬
‫ﻓﻧﻅﺭ ﻓﻳﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺣﺳﻧﺗﻡ ﻭﺃﺟﻣﻠﺗﻡ! ﺃﺭﻯ ﺷﻳ ًﺋﺎ ﺳﻧﻘﻳﻣﻪ ﺑﺄﻟﺳﻧﺗﻧﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﻓﻬﺫﺍ ﺍﻷﺛﺭ ﻻ ﺇﺷﻛﺎﻝ ﻓﻳﻪ‪ ،‬ﻭﺑﻪ ﻳﺗﺿﺢ ﻣﻌﻧﻰ ﻣﺎ ﺗﻘ�ﺩﻡ‪ ،‬ﻓﻛﺄﻧ�ﻪ ﻋ�ﺭﺽ ﻋﻠﻳ�ﻪ‬
‫ﻗ�ﺭﻳﺵ‪ ،‬ﻛﻣ�ﺎ ﻭﻗ�ﻊ ﻟﻬ�ﻡ ﻓ�ﻲ‬
‫ٍ‬ ‫ﻋﻘﺏ ﺍﻟﻔﺭﺍﻍ ﻣﻥ ﻛﺗﺎﺑﺗﻪ ‪ ،‬ﻓﺭﺃﻯ ﻓﻳﻪ ﺷﻳ ًﺋﺎ ُﻛﺗِﺏ ﻋﻠﻰ ﻏﻳﺭ ﻟﺳﺎﻥ‬
‫ﻗ�ﺭﻳﺵ‪ ،‬ﺛ�ﻡ ﻭ ﱠﻓ�ﻰ ﺑ�ﺫﻟﻙ ﻋﻧ�ﺩ ﺍﻟﻌ�ﺭﺽ‬
‫ٍ‬ ‫)ﺍﻟﺗﺎﺑﻭﺓ( ﻭ)ﺍﻟﺗﺎﺑﻭﺕ(‪ ،‬ﻓﻭﻋﺩ ﺑﺄﻧﻪ ﺳﻳﻘﻳﻣﻪ ﻋﻠﻰ ﻟﺳﺎﻥ‬
‫ﻭﺍﻟﺗﻘﻭﻳﻡ‪ ،‬ﻭﻟﻡ ﻳﺗﺭﻙ ﻓﻳﻪ ﺷﻳ ًﺋﺎ‪ ،‬ﻭﻟﻌﻝ ﻣﻥ ﺭﻭﻯ ﺗﻠﻙ ﺍﻵﺛﺎﺭ ﺍﻟﺳ�ﺎﺑﻘﺔ ﻋﻧ�ﻪ ﺣﺭﱠ ﻓﻬ�ﺎ‪ ،‬ﻭﻟ�ﻡ ﻳ�ﺗﻘﻥ‬
‫ﺍﻟﻠﻔﻅ ﺍﻟﺫﻱ ﺻﺩﺭ ﻋﻥ ﻋﺛﻣﺎﻥ‪ ،‬ﻓﻠﺯﻡ ﻣﻧﻪ ﻣﺎ ﻟ�ﺯﻡ ﻣ�ﻥ ﺍﻹﺷ�ﻛﺎﻝ‪ ،‬ﻓﻬ�ﺫﺍ ﺃﻗ�ﻭﻯ ﻣ�ﺎ ﻳﺟ�ﺎﺏ ﻋ�ﻥ‬
‫)‪(26‬‬
‫ﻙ‪ ،‬ﻭہﻠﻟ ﺍﻟﺣﻣﺩ‪.‬‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺃﺑﻭ ﻋﺑﻳﺩ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﺑﻥ ﺍﻷﻧﺑﺎﺭﻱ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﺭ ﱢﺩ ﻋﻠﻰ ﻣﻥ ﺧ�ﺎﻟﻑ ﻋﺛﻣ�ﺎﻥ ﻭﺍﺑ�ﻥ ﺃﺷ�ﺗﺔ ﻓ�ﻲ ﻛﺗ�ﺎﺏ‬
‫ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺍﻧﻅ�ﺭ ﺍﻹﺗﻘ�ﺎﻥ ﻓ�ﻲ ﻋﻠ�ﻭﻡ ﺍﻟﻘ�ﺭﺁﻥ )‪ ،(270-269/2‬ﻭﺭﻭﺍﻩ ﺍﺑ�ﻥ ﺃﺑ�ﻲ ﺩﺍﻭﺩ ﻓ�ﻲ ﻛﺗ�ﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ‪ ،‬ﺑ�ﺎﺏ‬
‫ﺍﺧﺗﻼﻑ ﺃﻟﺣﺎﻥ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻋﻥ ﻳﺣﻳﻰ ﺍﺑﻥ ﻳﻌﻣﺭ ﻭﻗﺗﺎﺩﺓ ﻭﻋﻛﺭﻣﺔ‪ .‬ﺹ ‪.42-41‬‬
‫)‪ (2‬ﻣﻥ ﺍﻵﻳﺔ ‪ 69‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻣﺎﺋﺩﺓ‪.‬‬
‫)‪ (3‬ﻣﻥ ﺍﻵﻳﺔ ‪ 162‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻧﺳﺎء‪.‬‬
‫)‪ (4‬ﻣﻥ ﺍﻵﻳﺔ ‪ 10‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻣﻧﺎﻓﻘﻭﻥ‪.‬‬
‫)‪ (5‬ﻣ��ﻥ ﺍﻵﻳ��ﺔ ‪ 63‬ﻣ��ﻥ ﺳ��ﻭﺭﺓ ﻁ��ﻪ‪ .‬ﺃﺧﺭﺟ��ﻪ ﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺑ��ﺎﺏ ﺍﺧ��ﺗﻼﻑ ﺃﻟﺣ��ﺎﻥ ﺍﻟﻌ��ﺭﺏ ﻓ��ﻲ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪ ،42‬ﻭﺭﻭﺍﻩ ﺍﺑﻥ ﺍﻷﻧﺑﺎﺭﻱ ﺃﻳﺿًﺎ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(270/2‬‬
‫)‪ (6‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(270/2‬‬
‫)‪ (7‬ﻓﻘﺩ ﺭﻭﺍﻩ ﻗﺗﺎﺩﺓ ﻋﻥ ﻋﺛﻣﺎﻥ ﻣﺭﺳ�ﻼً‪ ،‬ﻭﺭﻭﺍﻩ ﻧﺻ�ﺭ ﺑ�ﻥ ﻋﺎﺻ�ﻡ ﻋﻧ�ﻪ ﻣﺳ�ﻧ ًﺩﺍ‪ ،‬ﻭﻟﻛ�ﻥ ﻓﻳ�ﻪ ﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻓﻁﻳﻣ�ﺔ‪ ،‬ﻭﻫ�ﻭ‬
‫ﻣﺟﻬﻭﻝ‪ ،‬ﻻ ﻳُﻘﺑﻝ ﺧﺑﺭﻩ‪ .‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،125‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(270/2‬‬
‫)‪ (8‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(270/2‬‬
‫)‪ (9‬ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﺭﺩ ﻋﻠﻰ ﻣﻥ ﺧﺎﻟﻑ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ‪.‬‬
‫)‪ (10‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(271/2‬‬
‫)‪ (11‬ﻣﻥ ﺍﻵﻳﺔ ‪ 30‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺭﻭﻡ‪.‬‬

‫‪179‬‬
 ‫)‪ (12‬ﻣﻥ ﺍﻵﻳﺔ ‪ 17‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻁﺎﺭﻕ‪.‬‬
‫)‪ (13‬ﻣﻥ ﺍﻵﻳﺔ ‪ 209‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪.‬‬
‫)‪ (14‬ﺭﻭﺍﻩ ﺃﺑﻭ ﻋﺑﻳﺩ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(271/2‬‬
‫)‪ (15‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(272/2‬‬
‫)‪ (16‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(272/2‬‬
‫)‪ (17‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(270/2‬ﻭﺟﺎﻣﻊ ﺍﻟﺑﻳﺎﻥ ﻋﻥ ﺗﺄﻭﻳﻝ ﺁﻱ ﺍﻟﻘﺭﺁﻥ )ﺗﻔﺳﻳﺭ ﺍﻟﻁﺑﺭﻱ( )‪.(27-26/6‬‬
‫)‪ (18‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.128‬‬
‫)‪ (19‬ﺳﻭﺭﺓ ﺍﻟﻧﻣﻝ ﻣﻥ ﺍﻵﻳﺔ ‪.21‬‬
‫)‪ (20‬ﺳﻭﺭﺓ ﺍﻟﻣﺎﺋﺩﺓ ﻣﻥ ﺍﻵﻳﺔ ‪.29‬‬
‫)‪ (21‬ﺳﻭﺭﺓ ﺍﻟﺫﺍﺭﻳﺎﺕ ﻣﻥ ﺍﻵﻳﺔ ‪.47‬‬
‫)‪ (22‬ﻧﻛ��ﺕ ﺍﻻﻧﺗﺻ��ﺎﺭ ﻟﻧ��ﻕ ﺍﻟﻘ��ﺭﺁﻥ ﺹ ‪ ،129-128‬ﻭﺍﻹﺗﻘ��ﺎﻥ ﻓ��ﻲ ﻋﻠ��ﻭﻡ ﺍﻟﻘ��ﺭﺁﻥ )‪ ،(270/2‬ﻭﺍﻧﻅ��ﺭ ﺗﺄﻭﻳ��ﻝ ﻣﺷ��ﻛﻝ‬
‫ﺍﻟﻘﺭﺁﻥ ﻻﺑﻥ ﻗﺗﻳﺑﺔ ﺹ ‪.51‬‬
‫)‪ (23‬ﻣﻥ ﺍﻵﻳﺔ ‪ 30‬ﻣﻥ ﺳﻭﺭﺓ ﻣﺣﻣﺩ ‪.‬‬
‫)‪ (24‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،125‬ﻭﻣﻧﺎﻫ�ﻝ ﺍﻟﻌﺭﻓ�ﺎﻥ )‪ ،(388-387/1‬ﻭﺍﻹﺗﻘ�ﺎﻥ ﻓ�ﻲ ﻋﻠ�ﻭﻡ ﺍﻟﻘ�ﺭﺁﻥ‬
‫)‪.(273/2‬‬
‫)‪ (25‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻣﺳﻧﺩ ﺍﻷﻧﺻﺎﺭ )‪ (131/6‬ﺡ ‪.20581‬‬
‫)‪ (26‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(272/2‬‬

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 ‫ﺗﺎﺑﻊ اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬رد اﻟﺸﺒﻬﺎت اﻟﺘﻲ أﺛﻴﺮت ﺣﻮل اﻟﺠﻤﻊ اﻟﻌﺜﻤﺎﻧﻲ‬
‫ﺍﻟﺷﺑﻬﺔ ﺍﻟﺳﺎﺩﺳﺔ‪ :‬ﺩﻋﻭﻯ ﺍﻟﺧﻁﺄ ﻋﻠﻰ ﺍﻟ ُﻛ ﱠﺗﺎﺏ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬
‫ﺍ ﱠﺩﻋﻰ ﺑﻌﺽ ﺍﻟﻁﺎﻋﻧﻳﻥ ﻋﻠ�ﻰ ﻧﻘ�ﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺃﻥ ﻫ�ﺫﺍ ﺍﻟﻧﻘ�ﻝ ﻗ�ﺩ ﺣﺻ�ﻝ ﻓﻳ�ﻪ ﺧﻁ�ﺄ ﻣ�ﻥ‬
‫ﺑﺂﺛﺎﺭ ﺭﻭﻳ�ﺕ ﻋ�ﻥ ﺑﻌ�ﺽ‬
‫ٍ‬ ‫ﺍﻟ ُﻛ ﱠﺗﺎﺏ ﻭﺍﻟﻘﺭﺍء ﻋﻧﺩ ﻛﺗﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﻭﺗﻌﻠﱠﻘﻭﺍ ﻓﻲ ﺫﻟﻙ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﻓﻲ ﺫﻟﻙ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫‪ .1‬ﻋ��ﻥ ﻋ��ﺭﻭﺓ ﺑ��ﻥ ﺍﻟﺯﺑﻳ��ﺭ ﺃﻧ��ﻪ ﺳ��ﺄﻝ ﻋﺎﺋﺷ��ﺔ ﻋ��ﻥ ﻗﻭﻟ��ﻪ ﺗﻌ��ﺎﻟﻰ‪َ { :‬ﻭ ْﺍﻟ ُﻣﻘِﻳ ِﻣ� َ‬
‫�ﻳﻥ‬ ‫)‪(1‬‬

‫ﻭﻥ }‪ (3)،‬ﻭﻋ�ﻥ‬ ‫ﱠ�ﺎﺑ ُﺋ َ‬ ‫ِﻳﻥ ﺁ َﻣ ُﻧ�ﻭﺍ َﻭﺍﻟﱠ�ﺫ َ‬

‫ِﻳﻥ َﻫ�ﺎ ُﺩﻭﺍ َﻭﺍﻟﺻ ِ‬ ‫ﺻﻼَ َﺓ }‪ ،‬ﻭﻋﻥ ﻗﻭﻟﻪ‪ { :‬ﺇِﻥﱠ ﺍﻟﱠ�ﺫ َ‬ ‫ﺍﻟ ﱠ‬
‫)‪(2‬‬

‫ﺍﻥ }‪ (4)،‬ﻓﻘﺎﻟﺕ‪ :‬ﻳﺎ ﺍﺑﻥ ﺃﺧﺗﻲ‪ ،‬ﻫﺫﺍ ﻋﻣﻝ ﺍﻟ ُﻛ ﱠﺗﺎﺏ‪ ،‬ﺃﺧﻁ�ﺅﻭﺍ‬ ‫ﻗﻭﻟﻪ‪ { :‬ﺇﻥﱠ ﻫـَ َﺫ ِ‬
‫ﺍﻥ َﻟ َﺳﺎﺣ َِﺭ ِ‬
‫)‪(5‬‬
‫ﻓﻲ ﺍﻟﻛﺗﺎﺏ‪.‬‬
‫�ﺕ ﺃَﻥْ‬ ‫ِﻳﻥ َﻓ َﻘ�ﺎ َﻝ‪ِ :‬ﺟ ْﺋ ُ‬‫ْﻥ ُﻋ َﻣﻳ ٍْﺭ ﺃ ﱠﻧ�ﻪ َﺩ َﺧ� َﻝ َﻋ َﻠ�ﻰ َﻋﺎ ِﺋ َﺷ� َﺔ ﺃ ُ ﱢﻡ ْﺍﻟﻣ ُْ�ﺅ ِﻣﻧ َ‬ ‫‪ .2‬ﻋﻥ ﺃَﺑﻲ ُﻋ َﺑ ْﻳ ِﺩ ﺑ ِ‬
‫�ﺕ‪ :‬ﺃَﻳﱠ� ُﺔ ﺁ َﻳ�ﺔٍ؟‬ ‫ﷲ ‪َ ‬ﻳ ْﻘ َﺭﺅُ َﻫﺎ‪َ .‬ﻓ َﻘﺎ َﻟ ْ‬ ‫ﺎﻥ َﺭﺳُﻭ ُﻝ ِ‬ ‫ْﻑ َﻛ َ‬ ‫ﷲ ‪َ ‬ﻛﻳ َ‬ ‫ﺏ ِ‬ ‫ﺃَﺳْ ﺄ َ َﻟﻙِ َﻋﻥْ ﺁ َﻳ ٍﺔ ﻓِﻲ ِﻛ َﺗﺎ ِ‬
‫ﺕ‪ :‬ﺃَ ﱠﻳ ُﺗ ُﻬ َﻣ�ﺎ ﺃَ َﺣ�ﺏﱡ‬ ‫ﻭﻥ َﻣﺎ ﺃَ َﺗ ْﻭﺍ(؟ َﻓ َﻘﺎ َﻟ ْ‬ ‫ِﻳﻥ َﻳﺄْ ُﺗ َ‬
‫ﻭﻥ َﻣﺎ َءﺍ َﺗ ْﻭﺍ }‪ ،‬ﺃَ ِﻭ )ﺍﻟﱠﺫ َ‬ ‫ِﻳﻥ ﻳ ُْﺅ ُﺗ َ‬ ‫َﻓ َﻘﺎ َﻝ‪ { :‬ﺍﻟﱠﺫ َ‬
‫)‪(6‬‬

‫ِ�ﻥ ﺍﻟ� ﱡﺩ ْﻧ َﻳﺎ َﺟﻣِﻳﻌً�ﺎ‪ ،‬ﺃَ ِﻭ ﺍﻟ� ﱡﺩ ْﻧ َﻳﺎ‬

‫ﻹﺣْ ﺩَ ﺍ ُﻫ َﻣﺎ ﺃَ َﺣﺏﱡ ﺇِ َﻟﻲﱠ ﻣ َ‬ ‫ﺕ‪َ :‬ﻭﺍﻟﱠﺫِﻱ َﻧ ْﻔﺳِ ﻲ ِﺑ َﻳ ِﺩ ِﻩ ِ‬ ‫ﻙ؟ َﻗﺎ َﻝ‪ :‬ﻗُ ْﻠ ُ‬ ‫ﺇِ َﻟ ْﻳ َ‬
‫�ﺕ‪ :‬ﺃَ ْﺷ� َﻬ ُﺩ ﺃَﻥﱠ َﺭﺳُ�ﻭ َﻝ ِ‬
‫ﷲ‬ ‫ﻭﻥ َﻣ�ﺎ ﺃَ َﺗ ْ�ﻭﺍ(‪َ .‬ﻗﺎ َﻟ ْ‬ ‫ِﻳﻥ َﻳ�ﺄْ ُﺗ َ‬
‫ﺕ‪) :‬ﺍﻟﱠ�ﺫ َ‬ ‫ﺕ‪ :‬ﺃَ ﱠﻳ ُﺗ ُﻬ َﻣﺎ؟ ﻗُ ْﻠ ُ‬‫َﻭ َﻣﺎ ﻓِﻳ َﻬﺎ‪َ .‬ﻗﺎ َﻟ ْ‬
‫�ﺕ‪َ ،‬ﻭ َﻛ� َﺫﻟ َِﻙ َﻛ َ‬
‫�ﺎﻥ‬ ‫ﻙ ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬
‫ﺕ‪ :‬ﺃَ ْﺷ� َﻬ ُﺩ َﻟ َﻛ َ�ﺫﻟِ َ‬ ‫ﺎﻥ َﻳ ْﻘ َﺭﺅُ َﻫﺎ‪َ ،‬ﻭ َﻛ َﺫﻟ َِﻙ ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬
‫ﺕ‪ .‬ﺃَ ْﻭ َﻗﺎ َﻟ ْ‬ ‫‪َ ‬ﻛ َﺫﻟ َِﻙ َﻛ َ‬
‫ﻑ‪.‬‬ ‫ﷲ ‪َ ‬ﻳ ْﻘ َﺭﺅُ َﻫﺎ‪َ ،‬ﻭ َﻟﻛِﻥﱠ ْﺍﻟ ِﻬ َﺟﺎ َء ﺣُﺭﱢ َ‬ ‫َﺭﺳُﻭ ُﻝ ِ‬
‫)‪(7‬‬

‫‪ .3‬ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺭﺃ‪ { :‬ﻻَ َﺗ ْﺩ ُﺧﻠُﻭﺍ ُﺑﻳُﻭ ًﺗﺎ َﻏﻳ َْﺭ ُﺑﻳُ�ﻭ ِﺗ ُﻛ ْﻡ َﺣ ﱠﺗ�ﻰ َﺗﺳْ َﺗﺄْ ِﻧﺳُ�ﻭﺍ‬
‫)‪(9‬‬
‫َﻭ ُﺗ َﺳﻠﱢﻣُﻭﺍ َﻋ َﻠﻰ ﺃَﻫْ ﻠِ َﻬﺎ }‪ (8)،‬ﻗﺎﻝ‪ :‬ﻭﺇ ﱠﻧﻣﺎ )ﺗﺳﺗﺄﻧﺳﻭﺍ( ﻭﻫﻡ ﻣﻥ ﺍﻟ ُﻛ ﱠﺗﺎﺏ‪.‬‬
‫‪ .4‬ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﺃﻧﻪ ﻗﺭﺃ‪) :‬ﺃَ َﻓ َﻠ ْﻡ ﻳﺗﺑﻳﱠﻥ ﺍﻟﺫﻳﻥ ﺁﻣﻧﻭﺍ ﺃﻥ ﻟﻭ ﻳﺷﺎء ﷲ ﻟﻬ�ﺩﻯ ﺍﻟﻧ�ﺎﺱ‬
‫ﺟﻣﻳﻌًﺎ(‪ ،‬ﻓﻘﻳﻝ ﻟﻪ‪ :‬ﺇ ﱠﻧﻬﺎ ﻓﻲ ﺍﻟﻣﺻﺣﻑ‪ { :‬ﺃَ َﻓ َﻠ ْﻡ َﻳﻳْﺄَﺱ }‪ (10)،‬ﻓﻘﺎﻝ‪ :‬ﺃﻅﻥ ﺍﻟﻛﺎﺗ�ﺏ ﻛﺗﺑﻬ�ﺎ‬
‫)‪(11‬‬
‫ﻭﻫﻭ ﻧﺎﻋﺱ‪.‬‬
‫ﱡ�ﻙ }‪ (12):‬ﺇ ﱠﻧﻣ�ﺎ‬ ‫‪ .5‬ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﺃﻧ�ﻪ ﻛ�ﺎﻥ ﻳﻘ�ﻭﻝ ﻓ�ﻲ ﻗﻭﻟ�ﻪ ﺗﻌ�ﺎﻟﻰ‪َ { :‬ﻭ َﻗ َ‬
‫ﺿ�ﻰ َﺭﺑ َ‬
‫)‪(13‬‬
‫ﻫﻲ )ﻭﻭﺻﻰ ﺭﺑﱡﻙ(‪ ،‬ﺍﻟﺗﺯﻗﺕ ﺍﻟﻭﺍﻭ ﺑﺎﻟﺻﺎﺩ‪.‬‬
‫‪ .6‬ﻋ���ﻥ ﺍﺑ���ﻥ ﻋﺑ���ﺎﺱ‪ ،‬ﺃﻧ���ﻪ ﻛ���ﺎﻥ ﻳﻘ���ﺭﺃ‪) :‬ﻭﻟﻘ���ﺩ ﺁﺗﻳﻧ���ﺎ ﻣﻭﺳ���ﻰ ﻭﻫ���ﺎﺭﻭﻥ ﺍﻟﻔﺭﻗ���ﺎﻥ‬
‫ﺿﻳﺎ ًء(‪ (14)،‬ﻭﻳﻘ�ﻭﻝ‪ :‬ﺧ�ﺫﻭﺍ ﻫ�ﺫﺍ ﺍﻟ�ﻭﺍﻭ ﻭﺍﺟﻌﻠﻭﻫ�ﺎ ﻫﻧ�ﺎ‪) :‬ﻭﺍﻟ�ﺫﻳﻥ ﻗ�ﺎﻝ ﻟﻬ�ﻡ ﺍﻟﻧ�ﺎﺱ ﺇﻥ‬

‫‪181‬‬
 ‫)‪(15‬‬
‫ﺍﻟﻧﺎﺱ ﻗﺩ ﺟﻣﻌﻭﺍ ﻟﻛﻡ(‪.‬‬
‫‪ .7‬ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻓﻲ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﻣ َﺛ ُﻝ ُﻧ ِ‬
‫�ﻭﺭ ِﻩ َﻛ ِﻣ ْﺷ� َﻛﺎ ٍﺓ }‪ (16)،‬ﻗ�ﺎﻝ‪ :‬ﻫ�ﻲ ﺧﻁ�ﺄ‬
‫ﻣﻥ ﺍﻟﻛﺎﺗﺏ‪ ،‬ﻫﻭ ﺃﻋﻅﻡ ﻣﻥ ﺃﻥ ﻳﻛﻭﻥ ﻧﻭﺭﻩ ﻣﺛﻝ ﻧﻭﺭ ﺍﻟﻣﺷﻛﺎﺓ‪ ،‬ﺇ ﱠﻧﻣ�ﺎ ﻫ�ﻲ‪) :‬ﻣﺛ�ﻝ ﻧ�ﻭﺭ‬
‫)‪(17‬‬
‫ﺍﻟﻣﺅﻣﻥ ﻛﻣﺷﻛﺎﺓ(‪.‬‬
‫ﻓﺯﻋﻣﻭﺍ ﺃﻥ ﻫﺫﻩ ﺍﻵﺛﺎﺭ ﺩﻟﺕ ﻋﻠ�ﻰ ﺃﻥ ﻛﺗ�ﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻗ�ﺩ ﺃﺧﻁ�ﺅﻭﺍ ﻭﺟ�ﻪ ﺍﻟﺻ�ﻭﺍﺏ ﻓ�ﻲ‬
‫ﻛﺗﺎﺑﺔ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﺍﻧﺑﻧﻰ ﻋﻠﻰ ﺗﻠﻙ ﺍﻷﺧﻁﺎء ﻗﺭﺍءﺓ ﺍﻟﻘﺭﺍء ﺑﻌﺩ ﺫﻟﻙ‪.‬‬
‫ﻭﻳُﺟﺎﺏ ﻋﻥ ﻫﺫﻩ ﺍﻟﺷﺑﻬﺔ ﺑﻁﺭﻳﻘﻳﻥ‪:‬‬
‫ﺃﻭﻻً‪ :‬ﺍﻷﺟﻭﺑﺔ ﺍﻟﻌﺎﻣﺔ‪:‬‬
‫ﻓﻘﺩ ﺃﺟﺎﺏ ﺍﻟﻌﻠﻣﺎء ﻋﻥ ﻫﺫﻩ ﺍﻷﺣﺎﺩﻳﺙ ﻓﻲ ﺍﻟﺟﻣﻠﺔ ﺑﻭﺟﻭﻩ ﻋﺎﻣﺔ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫‪ - 1‬ﺟ��ﻧﺢ ﺍﺑ��ﻥ ﺍﻷﻧﺑ��ﺎﺭﻱ ﻭﻏﻳ��ﺭﻩ ﺇﻟ��ﻰ ﺗﺿ��ﻌﻳﻑ ﻫ��ﺫﻩ ﺍﻟﺭﻭﺍﻳ��ﺎﺕ‪ ،‬ﻭﻣﻌﺎﺭﺿ��ﺗﻬﺎ ﺑﺭﻭﺍﻳ��ﺎﺕ‬
‫)‪(18‬‬
‫ﺃﺧﺭﻯ ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻭﻏﻳﺭﻩ ﺑﺛﺑﻭﺕ ﻫﺫﻩ ﺍﻷﺣﺭﻑ ﻓﻲ ﺍﻟﻘﺭﺍءﺓ‪.‬‬
‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺿﻌﻑ ﻫﺫﻩ ﺍﻟﺭﻭﺍﻳﺎﺕ ﻛﻣﺎ ﺳﺑﻕ ﻓﻲ ﺍﻟﺷﺑﻬﺔ ﺍﻟﺳﺎﺑﻘﺔ ﺇﺣﺎﻟ�ﺔ ﺍﻟﻌ�ﺎﺩﺓ ﺧﻔ�ﺎ َء ﺍﻟﺧﻁ�ﺄ‬
‫ﻓ��ﻲ ﻣﺛ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﺍﻟ��ﺫﻱ ﺗ��ﻭﺍﻓﺭﺕ ْﺍﻟﻬﻣ��ﻡ ﻋﻠ��ﻰ ﻧﻘﻠ��ﻪ ﻭﺣﻔﻅ��ﻪ‪ ،‬ﻭﻋ��ﺩ َﻡ ﺍﻧﺗﺑ��ﺎﻩ ﺍﻟﺻ��ﺣﺎﺑﺔ ﺇﻟﻳ��ﻪ‪،‬‬
‫ﻭﺗﺭ َﻛﻪ ﺇﺫﺍ ﺍﻧﺗﺑﻬﻭﺍ ﺇﻟﻳﻪ ﺩﻭﻥ ﺗﺻﺣﻳﺢ ﻟِﻣﺎ ُﺯﻋﻡ ﻓﻳﻪ ﻣﻥ ﺍﻟﺧﻁﺄ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺯﻣﺧﺷﺭﻱ‪ :‬ﻭﻫﺫﺍ ﻭﻧﺣﻭﻩ ِﻣﻣﱠﺎ ﻻ ﻳﺻﺩﻕ ﻓﻲ ﻛﺗﺎﺏ ﷲ ﺍﻟﺫﻱ ﻻ ﻳﺄﺗﻳﻪ ﺍﻟﺑﺎﻁﻝ ﻣﻥ ﺑ�ﻳﻥ‬
‫ﻳﺩﻳﻪ ﻭﻻ ﻣﻥ ﺧﻠﻔﻪ‪ ،‬ﻭﻛﻳﻑ ﻳﺧﻔﻰ ﻣﺛﻝ ﻫﺫﺍ ﺣﺗﻰ ﻳﺑﻘﻰ ﺛﺎﺑ ًﺗﺎ ﺑ�ﻳﻥ ﺩﻓﺗ�ﻲ ﺍﻹﻣ�ﺎﻡ‪ ،‬ﻭﻛ�ﺎﻥ ﻣﺗﻘﻠﺑً�ﺎ‬
‫ﻓﻲ ﺃﻳﺩﻱ ﺃﻭﻟﺋﻙ ﺍﻷﻋﻼﻡ ﺍﻟﻣﺣﺗﺎﻁﻳﻥ ﻓﻲ ﺩﻳ�ﻥ ﷲ‪ ،‬ﺍﻟﻣﻬﺗﻣ�ﻳﻥ ﻋﻠﻳ�ﻪ‪ ،‬ﻻ ﻳﻐﻔﻠ�ﻭﻥ ﻋ�ﻥ ﺟﻼﺋﻠ�ﻪ‬
‫ﻭﺩﻗﺎﺋﻘﻪ‪ ،‬ﺧﺻﻭﺻًﺎ ﻋ�ﻥ ﺍﻟﻘ�ﺎﻧﻭﻥ ﺍﻟ�ﺫﻱ ﺇﻟﻳ�ﻪ ﺍﻟﻣﺭﺟ�ﻊ‪ ،‬ﻭﺍﻟﻘﺎﻋ�ﺩﺓ ﺍﻟﺗ�ﻲ ﻋﻠﻳﻬ�ﺎ ﺍﻟﺑﻧ�ﺎء‪ ،‬ﻫ�ﺫﻩ ‪-‬‬
‫ٌ )‪(19‬‬ ‫ٌ‬
‫ﻓﺭﻳﺔ ﻣﺎ ﻓﻳﻬﺎ ﻣﺭﻳﺔ‪.‬‬ ‫ﻭﷲ‪-‬‬
‫‪ - 2‬ﻣﺎ ﺳﺑﻕ ﻓ�ﻲ ﺭﺩﻭﺩ ﺍﻟﺷ�ﺑﻬﺔ ﺍﻟﺳ�ﺎﺑﻘﺔ ﻣ�ﻥ ﺃﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻟ�ﻡ ﻳﻛﺗﺑ�ﻭﺍ ﻣﺻ�ﺣ ًﻔﺎ ﻭﺍﺣ� ًﺩﺍ‪ ،‬ﺑ�ﻝ‬
‫ﻛﺗﺑ��ﻭﺍ ﻋ��ﺩﺓ ﻣﺻ��ﺎﺣﻑ‪ ،‬ﻭﺃﻥ ﺃﺣ� ًﺩﺍ ﻟ��ﻡ ﻳ��ﺫﻛﺭ ﺃﻱ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟ��ﺫﻱ ﻛ��ﺎﻥ ﻓﻳ��ﻪ ﺍﻟﺧﻁ��ﺄ‪ ،‬ﻭﻳﺑﻌ��ﺩ‬
‫ﺍﺗﻔﺎﻕ ﺟﻣﻳﻊ ﺍﻟﻣﺻﺎﺣﻑ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﺧﻁﺄ ﺍﻟﻣﺯﻋﻭﻡ‪.‬‬
‫)‪(20‬‬

‫ﻗﺎﻝ ﺍﻟﻁﺑﺭﻱ‪ :‬ﻓﻠﻭ ﻛﺎﻥ ﺫﻟﻙ ﺧﻁﺄ ً ﻣﻥ ﺍﻟﻛﺎﺗﺏ ﻟﻛﺎﻥ ﺍﻟﻭﺍﺟﺏ ﺃﻥ ﻳﻛ�ﻭﻥ ﻓ�ﻲ ﻛ�ﻝ ﺍﻟﻣﺻ�ﺎﺣﻑ‬
‫‪-‬ﻏﻳﺭ ﻣﺻﺣﻔﻧﺎ ﺍﻟﺫﻱ ﻛﺗﺑﻪ ﻟﻧﺎ ﺍﻟﻛﺎﺗﺏ ﺍﻟﺫﻱ ﺃﺧﻁﺄ ﻓﻲ ﻛﺗﺎﺑﻪ‪ -‬ﺑﺧﻼﻑ ﻣ�ﺎ ﻫ�ﻭ ﻓ�ﻲ ﻣﺻ�ﺣﻔﻧﺎ‪،‬‬
‫ﻭﻓﻲ ﺍﺗﻔﺎﻕ ﻣﺻﺣﻔﻧﺎ ﻭﻣﺻﺣﻑ ﺃ ُ َﺑﻲﱟ ﻓﻲ ﺫﻟﻙ ﻣﺎ ﻳﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟ�ﺫﻱ ﻓ�ﻲ ﻣﺻ�ﺣﻔﻧﺎ ﻣ�ﻥ ﺫﻟ�ﻙ‬

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‫ﺻﻭﺍﺏٌ ﻏﻳﺭ ﺧﻁﺄٍ‪ ،‬ﻣﻊ ﺃﻥ ﺫﻟﻙ ﻟ�ﻭ ﻛ�ﺎﻥ ﺧﻁ�ﺄ ً ﻣ�ﻥ ﺟﻬ�ﺔ ﺍﻟﺧ�ﻁ‪ ،‬ﻟ�ﻡ ﻳﻛ�ﻥ ﺍﻟ�ﺫﻳﻥ ﺃﺧ�ﺫ ﻋ�ﻧﻬﻡ‬
‫ﷲ ‪ ‬ﻳ َُﻌﻠﱢﻣ��ﻭﻥ ﻣ��ﻥ ﻋﻠﱠﻣ��ﻭﺍ ﺫﻟ��ﻙ ﻣ��ﻥ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ ﻋﻠ��ﻰ ﻭﺟ��ﻪ‬
‫ﺍﻟﻘ��ﺭﺁﻥ ﻣ��ﻥ ﺃﺻ��ﺣﺎﺏ َﺭ ُﺳ��ﻭﻝ ِ‬
‫ﺍﻟﻠﺣ��ﻥ‪ ،‬ﻭﻷﺻ��ﻠﺣﻭﻩ ﺑﺄﻟﺳ��ﻧﺗﻬﻡ‪ ،‬ﻭﻟ ﱠﻘ ُﻧ��ﻭﻩ ﻟﻸﻣ��ﺔ ﻋﻠ��ﻰ ﻭﺟ��ﻪ ﺍﻟﺻ��ﻭﺍﺏ‪ ،‬ﻭﻓ��ﻲ ﻧﻘ��ﻝ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ‬
‫ﺟﻣﻳ ًﻌ��ﺎ ﺫﻟ��ﻙ ﻗ��ﺭﺍء ًﺓ ﻋﻠ��ﻰ ﻣ��ﺎ ﻫ��ﻭ ﺑ��ﻪ ﻓ��ﻲ ﺍﻟﺧ��ﻁ ﻣﺭﺳ��ﻭﻣًﺎ ﺃﺩ ﱡﻝ ﺍﻟ��ﺩﻟﻳﻝ ﻋﻠ��ﻰ ﺻ��ﺣﺔ ﺫﻟ��ﻙ‬
‫)‪(21‬‬
‫ﻭﺻﻭﺍﺑﻪ‪ ،‬ﻭﺃﻥ ﻻ ﺻﻧﻊ ﻓﻲ ﺫﻟﻙ ﻟﻠﻛﺎﺗﺏ‪.‬‬
‫ٌ‬
‫ﻣﻌﺎﺭﺿ�ﺔ‬ ‫‪ - 3‬ﺇﺫﺍ ﺳﻠﻣﻧﺎ ﺻﺣﺔ ﺗﻠﻙ ﺍﻟﺭﻭﺍﻳﺎﺕ‪ ،‬ﻓﺈﻧﻧﺎ ﻧﺭ ﱡﺩﻫﺎ ﺑﺭﻏﻡ ﺩﻋ�ﻭﻯ ﺻ�ﺣﺗﻬﺎ‪ ،‬ﻷ ﱠﻧﻬ�ﺎ‬
‫ﻟﻠﻘﺎﻁﻊ ﺍﻟﻣﺗ�ﻭﺍﺗﺭ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ‪ ،‬ﻭﻣﻌ�ﺎﺭﺽ ﺍﻟﻘ�ﺎﻁﻊ ﺳ�ﺎﻗﻁ‪ ،‬ﻻ ﻳﻠﺗﻔ�ﺕ ﺇﻟﻳ�ﻪ‪ ،‬ﻭﺍﻟﻘ�ﺭﺍءﺓ‬
‫)‪(22‬‬
‫ُﻌﻭﻝ ﻋﻠﻳﻬﺎ‪.‬‬ ‫ﺍﻟﺗﻲ ﺗﺧﺎﻟﻑ ﺭﺳﻡ ﺍﻟﻣﺻﺣﻑ ﱠ‬
‫ﺷﺎﺫﺓٌ ﻻ ﻳﻠﺗﻔﺕ ﺇﻟﻳﻬﺎ‪ ،‬ﻭﻻ ﻳ ﱠ‬
‫ﻗﺎﻝ ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ‪ :‬ﻭﻣﻥ ﺯﻋﻡ ﺃﻥ ﺍﻟﻛﺎﺗﺏ ﻏﻠﻁ‪ ،‬ﻓﻬ�ﻭ ﺍﻟﻐ�ﺎﻟﻁ ً‬
‫ﻏﻠﻁ�ﺎ ﻣﻧﻛ�ﺭً ﺍ؛ ﻓ�ﺈﻥ‬
‫ٌ )‪(23‬‬
‫ﺻﻭﱠ ُﺭ ﻓﻲ ﻫﺫﺍ ﻏﻠﻁ‪.‬‬ ‫ﺍﻟﻣﺻﺣﻑ ﻣﻧﻘﻭ ٌﻝ ﺑﺎﻟﺗﻭﺍﺗﺭ‪ ،‬ﻭﻗﺩ ﻛﺗﺑﺕ ﻋﺩﺓ ﻣﺻﺎﺣﻑ‪ ،‬ﻓﻛﻳﻑ ُﻳ َﺗ َ‬
‫‪ - 4‬ﻭ ُﺗﺩﻓﻊ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﻭﺍﺭﺩﺓ ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ‪-‬ﺭﺿﻲ ﷲ ﻋﻧﻬﻣﺎ‪ -‬ﺑﻭﺟ� ٍﻪ ﻋ�ﺎ ﱟﻡ ﺑﺄﻧ�ﻪ ‪ ‬ﻗ�ﺩ‬
‫ﺃﺧﺫ ﺍﻟﻘﺭﺁﻥ ﻋﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﻭﺃ ُ َﺑﻲﱢ ﺑﻥ ﻛﻌﺏٍ‪ ،‬ﻭﻫﻣ�ﺎ ﻛ�ﺎﻥ ﻓ�ﻲ ﺟﻣ�ﻊ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻓ�ﻲ ﺯﻣ�ﻥ‬
‫�ﺏ‬ ‫ﻋﺛﻣ��ﺎﻥ ‪ ،‬ﻭﻛ��ﺎﻥ ﺯﻳ � ٌﺩ ﻫ��ﻭ ﺍﻟ��ﺫﻱ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﺑ��ﺄﻣﺭ ﺃﺑ��ﻲ ﺑﻛ��ﺭ ‪ ‬ﺃﻳ ً‬
‫ﺿ��ﺎ‪ ،‬ﻭﻛ��ﺎﻥ ﻛﺎﺗ� َ‬
‫ﺍﻟﻭﺣﻲ‪ ،‬ﻭﻛﺎﻥ ﻳﻛﺗﺏ ﺑﺄﻣﺭ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻭﺇﻗﺭﺍﺭﻩ‪ ،‬ﻭﺍﺑﻥ ﻋﺑﺎﺱ ﻛﺎﻥ ﻳﻌﺭﻑ ﻟﻪ ﺫﻟﻙ‪ ،‬ﻓﻣ�ﻥ ﻏﻳ�ﺭ‬
‫)‪(24‬‬
‫ﺍﻟﻣﻌﻘﻭﻝ ﺃﻥ ﻳﺄﺧﺫ ﻋﻧﻬﻣﺎ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻳﻁﻌﻥ ﻓﻲ ﻣﺎ ﻛﺗﺑﺎﻩ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺫﻟﻙ ﺃﻥ ﻋﺑﺩ ﷲ ﺑﻥ ﻋﺑﺎﺱ ﻛﺎﻥ ﻣﻥ ﺻ�ﻐﺎﺭ ﺍﻟﺻ�ﺣﺎﺑﺔ‪ ،‬ﻭﻗ�ﺩ ﻗ�ﺭﺃ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ‬
‫ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ ‪ ،‬ﻭﺯﻳﺩ ﺍﺑﻥ ﺛﺎﺑﺕ ‪،‬ـ)‪ (25‬ﻭﻗﺩ ﺭﻭﻯ ﺍﻟﻘﺭﺍءﺓ ﻋﻥ ﻋﺑﺩ ﷲ ﺑ�ﻥ ﻋﺑ�ﺎﺱ ﺃﺑ�ﻭ‬
‫‪P‬‬ ‫‪P‬‬

‫ﺟﻌﻔﺭ ﻭﻧﺎﻓﻊ ﻭﺍﺑﻥ ﻛﺛﻳﺭ ﻭﺃﺑﻭ ﻋﻣﺭﻭ ﻭﻏﻳﺭﻫﻡ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺍء‪ ،‬ﻭﻟ�ﻳﺱ ﻓ�ﻲ ﻗ�ﺭﺍءﺗِﻬﻡ ﺷ�ﻲ ٌء ِﻣﻣﱠ�ﺎ‬
‫)‪(26‬‬
‫ﺗﻌﻠﻕ ﺑﻪ ﻫﺅﻻء‪ ،‬ﺑﻠﻘﺭﺍءﺗﻪ ﻣﻭﺍﻓﻘﺔ ﻟﻘﺭﺍءﺓ ﺍﻟﺟﻣﺎﻋﺔ‪.‬‬
‫ﺛﺎﻧ ًﻳﺎ‪ :‬ﺍﻟﺟﻭﺍﺏ ﻋﻥ ﻛﻝ ٍ‬
‫ﺃﺛﺭ ﻋﻠﻰ ﺣﺩﺓ‪:‬‬
‫ﺍﻷﺛﺭ ﺍﻷﻭﻝ‪:‬‬
‫)‪(27‬‬
‫ﺃﻥ ﺍﻟﺭﻭﺍﻳﺔ ﺍﻟﻭﺍﺭﺩﺓ ﻋﻥ ﻋﺎﺋﺷﺔ ﻓﻲ ﺫﻟﻙ ﺿﻌﻳﻔﺔ ﻻ ﺗﺛﺑﺕ‪.‬‬
‫ﺻ�ﻼَ َﺓ }‪ُ :‬‬
‫ﻭﺫ ِﻛ��ﺭ ﻋ��ﻥ ﻋﺎﺋﺷ��ﺔ ﻭﺃﺑ��ﺎﻥ ﺍﺑ��ﻥ‬ ‫ﻗ��ﺎﻝ ﺃﺑ��ﻭ ﺣﻳ��ﺎﻥ ﻓ��ﻲ ﻗﻭﻟ��ﻪ ﺗﻌ��ﺎﻟﻰ‪َ { :‬ﻭ ْﺍﻟ ُﻣﻘِﻳ ِﻣ� َ‬
‫�ﻳﻥ ﺍﻟ ﱠ‬
‫ﻋﺛﻣﺎﻥ ﺃﻥ ﻛﺗﺑﻬﺎ ﺑﺎﻟﻳﺎء ﻣﻥ ﺧﻁﺄ ﻛﺎﺗﺏ ﺍﻟﻣﺻﺣﻑ‪ ،‬ﻭﻻ ﻳﺻﺢ ﻋﻧﻬﻣ�ﺎ ﺫﻟ�ﻙ؛ ﻷ ﱠﻧﻬﻣ�ﺎ ﻋﺭﺑﻳ�ﺎﻥ‬
‫)‪(28‬‬
‫ﻓﺻﻳﺣﺎﻥ‪ ،‬ﻭﻗﻁﻊ ﺍﻟﻧﻌﻭﺕ ﻣﺷﻬﻭ ٌﺭ ﻓﻲ ﻟﺳﺎﻥ ﺍﻟﻌﺭﺏ‪.‬‬

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‫ﻭﻗﺎﻝ ﺍﻟﺯﻣﺧﺷﺭﻱ‪ :‬ﻭﻻ ﻧﻠﺗﻔﺕ ﺇﻟﻰ ﻣﺎ ﺯﻋﻣﻭﺍ ﻣﻥ ﻭﻗﻭﻋﻪ ﻟﺣ ًﻧﺎ ﻓﻲ ﺧﻁ ﺍﻟﻣﺻﺣﻑ‪ ،‬ﻭﺭﺑﱠﻣﺎ‬
‫ﺍﻟﺗﻔﺕ ﺇﻟﻳﻪ ﻣﻥ ﻟﻡ ﻳﻧﻅﺭ ﻓﻲ ﺍﻟﻛﺗﺎﺏ‪ (29)،‬ﻭﻟﻡ ﻳﻌﺭﻑ ﻣﺫﺍﻫﺏ ﺍﻟﻌﺭﺏ‪ ،‬ﻭﻣ�ﺎ ﻟﻬ�ﻡ ﻓ�ﻲ ﺍﻟﻧﺻ�ﺏ‬
‫ﻋﻠﻰ ﺍﻻﺧﺗﺻﺎﺹ ﻣﻥ ﺍﻻﻓﺗﻧﺎﻥ‪ ،‬ﻭﺧﻔﻲ ﻋﻠﻳﻪ ﺃﻥ ﺍﻟﺳﺎﺑﻘﻳﻥ ﺍﻷﻭﻟﻳﻥ‪ ،‬ﺍﻟﺫﻳﻥ ﻣﺛﻠﻬﻡ ﻓﻲ ﺍﻟﺗﻭﺭﺍﺓ‬
‫ﻭﻣﺛﻠﻬﻡ ﻓﻲ ﺍﻹﻧﺟﻳﻝ‪ ،‬ﻛﺎﻧﻭﺍ ﺃﺑﻌﺩ ً‬
‫ﻫﻣﺔ ﻓﻲ ﺍﻟﻐﻳﺭﺓ ﻋﻠ�ﻰ ﺍﻹﺳ�ﻼﻡ‪ ،‬ﻭﺫﺏﱢ ْﺍﻟﻣﻁ�ﺎﻋﻥ ﻋﻧ�ﻪ‪ ،‬ﻣ�ﻥ‬
‫)‪(30‬‬ ‫ﺃﻥ ﻳﺗﺭﻛﻭﺍ ﻓﻲ ﻛﺗﺎﺏ ﷲ ُﺛ ً‬
‫ﻠﻣﺔ ﻳﺳﺩﻫﺎ ﻣﻥ ﺑﻌﺩﻫﻡ‪ ،‬ﻭﺧﺭ ًﻗﺎ َﻳﺭْ ﻓُﻭﻩُ ﻣﻥ ﻳﻠﺣﻕ ِﺑﻬﻡ‪.‬‬
‫ﺃﻧﻪ ِﻣﻣﱠﺎ ﻳﺩﻝ ﻋﻠﻰ ﺿﻌﻑ ﺍﻟﺭﻭﺍﻳﺔ ﻋﻥ ﻋﺎﺋﺷﺔ ‪-‬ﺭﺿﻲ ﷲ ﻋﻧﻬﺎ‪ -‬ﻓﻲ ﺗﺧﻁﺋﺔ ﺍﻟﻛﺎﺗﺏ ﻓﻲ‬
‫ﺭﺳ��ﻡ { ﺇِﻥْ َﻫ� َ�ﺫ ِ‬
‫ﺍﻥ َﻟ َﺳ��ﺎﺣ َِﺭ ِ‬
‫ﺍﻥ }‪ (31)،‬ﺃﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ ﺍﺗﻔﻘ��ﺕ ﻋﻠ��ﻰ ﺭﺳ��ﻡ )ﻫ��ﺫﺍﻥ(‬
‫ﺑﻐﻳﺭ ﺃﻟﻑ‪ ،‬ﻭﻻ ﻳﺎء‪ (32)،‬ﻟﻳﺣﺗﻣﻝ ﺃﻭﺟ�ﻪ ﺍﻟﻘ�ﺭﺍءﺓ ﺍﻟﻣﺧﺗﻠﻔ�ﺔ ﻓﻳﻬ�ﺎ‪ ،‬ﻭﺇﺫﻥ ﻓ�ﻼ ﻳُﻌﻘ�ﻝ ﺃﻥ ﻳُﻘ�ﺎﻝ‬
‫ﺃﺧﻁﺄ ﺍﻟﻛﺎﺗﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﻛﺎﺗﺏ ﻟﻡ ﻳﻛﺗﺏ ﺃﻟ ًﻔﺎ ﻭﻻ ﻳﺎ ًء‪.‬‬
‫ﻭﻟﻭ ﻛﺎﻥ ﻫﻧﺎﻙ ﺧﻁﺄ ٌ ﺗﻌﺗﻘﺩﻩ ﻋﺎﺋﺷﺔ ﻣﺎ ﻛﺎﻧﺕ ﻟﺗﻧﺳﺑﻪ ﺇﻟﻰ ﺍﻟﻛﺎﺗﺏ‪ ،‬ﺑﻝ ﻛﺎﻧﺕ ﺗﻧﺳﺑﻪ ﺇﻟ�ﻰ ﻣ�ﻥ‬
‫)‪(33‬‬
‫ﻗﺭﺃ ﺑﺎﻟﺗﺷﺩﻳﺩ ﻓﻲ )ﺇﻥﱠ ( ﻣﻊ ﺍﻟﻘﺭﺍءﺓ ﺑﺎﻷﻟﻑ ﻓﻲ )ﻫﺫﺍﻥ(‪.‬‬
‫ﻭﻥ }‪ (34)،‬ﺑ�ﺎﻟﻭﺍﻭ‪ ،‬ﻭﻟ�ﻡ ﻳﻧﻘ�ﻝ ﻋﻧﻬ�ﺎ‬ ‫ﱠ�ﺎﺑ ُﺋ َ‬
‫ﺃﻧﻪ ﻟﻡ ﻳﻧﻘﻝ ﻋﻥ ﻋﺎﺋﺷﺔ ﺗﺧﻁﺋ�ﺔ ﻣ�ﻥ ﻗ�ﺭﺃ‪َ { :‬ﻭﺍﻟﺻ ِ‬
‫)‪(35‬‬
‫ﺧﻁﺄﺕ ﻣﻥ ﻛﺗﺑﻬﺎ ﺑﺎﻟﻭﺍﻭ‪.‬‬ ‫ﺃ ﱠﻧﻬﺎ ﻛﺎﻧﺕ ﺗﻘﺭﺅﻫﺎ ﺑﺎﻟﻳﺎء‪ ،‬ﻓﻼ ﻳﻌﻘﻝ ﺃﻥ ﺗﻛﻭﻥ ﱠ‬
‫ﺃﻧﻧ��ﺎ ﺇﺫﺍ ﺳ�ﻠﱠﻣﻧﺎ ﺑﺻ��ﺣﺔ ﻫ��ﺫﺍ ﺍﻟﺧﺑ��ﺭ‪ ،‬ﻓﺈﻧ��ﻪ ﻳﺣﺗﻣ��ﻝ ﺃﻥ ﺳ��ﺅﺍﻝ ﻋ��ﺭﻭﺓ ﻟﻌﺎﺋﺷ��ﺔ ﻟ��ﻡ ﻳﻛ��ﻥ ﻋ��ﻥ‬
‫ﺍﻟﻠﺣ��ﻥ)‪ (36‬ﻓ��ﻲ ﺍﻟﻛﺗ��ﺎﺏ ﺍﻟ��ﺫﻱ ﻫ��ﻭ ﺍﻟﺧﻁ��ﺄ ﻭﺍﻟﺯﻟ��ﻝ ﻭﺍﻟ��ﻭﻫﻡ‪ ،‬ﻭﺇﻧﻣ��ﺎ ﺳ��ﺄﻟﻬﺎ ﻋ��ﻥ ﺍﻟﺣ��ﺭﻭﻑ‬
‫ﺍﻟﻣﺧﺗﻠﻔﺔ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﺍﻟﻣﺣﺗﻣﻠﺔ ﻟﻠﻭﺟﻭﻩ ﻋﻠﻰ ﺍﺧﺗﻼﻑ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﺇﻧﻣﺎ ﺳﻣﱠﻰ ﻋﺭﻭﺓ ﺫﻟ�ﻙ ﻟﺣ ًﻧ�ﺎ‪،‬‬
‫ﻭﺃﻁﻠﻘ��ﺕ ﻋﻠﻳ��ﻪ ﻋﺎﺋﺷ��ﺔ ﺍﻟﺧﻁ��ﺄ ﻋﻠ��ﻰ ﺟﻬ��ﺔ ﺍﻻﺗﺳ��ﺎﻉ ﻓ��ﻲ ﺍﻷﺧﺑ��ﺎﺭ‪ ،‬ﻭﻁﺭﻳ��ﻕ ﺍﻟﻣﺟ��ﺎﺯ ﻓ��ﻲ‬
‫ﺍﻟﻌﺑ��ﺎﺭﺓ‪ ،‬ﺇﺫ ﻛ��ﺎﻥ ﺫﻟ��ﻙ ﻣﺧﺎﻟ ًﻔ��ﺎ ﻟﻣ��ﺫﻫﺑﻬﻣﺎ‪ ،‬ﻭﺧﺎﺭﺟً ��ﺎ ﻋ��ﻥ ﺍﺧﺗﻳﺎﺭﻫﻣ��ﺎ‪ ،‬ﻭﻛ��ﺎﻥ ﺧﻼﻓ��ﻪ ﻫ��ﻭ‬
‫)‪(37‬‬
‫ﺍﻷﻭﻟﻰ ﻋﻧﺩﻫﻣﺎ‪.‬‬
‫ﺃﻧﻪ ﻳﺣﺗﻣﻝ ﺃﻳﺿًﺎ ﺃﻥ ﻗﻭﻝ ﻋﺎﺋﺷ�ﺔ‪ " :‬ﺃﺧﻁ�ﺅﻭﺍ ﻓ�ﻲ ﺍﻟﻛﺗ�ﺎﺏ" ﺃﻱ ﻓ�ﻲ ﺍﺧﺗﻳ�ﺎﺭ ﺍﻷﻭﻟ�ﻰ ﻣ�ﻥ‬
‫ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻟﺟﻣﻊ ﺍﻟﻧﺎﺱ ﻋﻠﻳﻪ‪.‬‬
‫ﺃﻱ ﺃﻥ ﺍﻟﻭﺟ��ﻪ ﺍﻟﻅ��ﺎﻫﺭ ﺍﻟﻣﻌ��ﺭﻭﻑ ﻓ��ﻲ ﻫ��ﺫﻩ ﺍﻟﺣ��ﺭﻭﻑ ﻏﻳ��ﺭ ﻣ��ﺎ ﺟ��ﺎء ﺑ��ﻪ ﺍﻟﻣﺻ��ﺣﻑ‪ ،‬ﻭﺃﻥ‬
‫ﺍﺳ��ﺗﻌﻣﺎﻟﻪ ﻋﻠ��ﻰ ﺫﻟ��ﻙ ﺍﻟﻭﺟ��ﻪ ﻏ��ﺎﻣﺽٌ ﺃﻭ ﻏﻠ� ٌ‬
‫�ﻁ ﻋﻧ��ﺩ ﻛﺛﻳ��ﺭ ﻣ��ﻥ ﺍﻟﻧ��ﺎﺱ‪ ،‬ﻭﻟﺣ��ﻥ ﻋﻧ��ﺩ ﻣ��ﻥ ﻻ‬
‫ﻳﻌﺭﻑ ﺍﻟﻭﺟﻪ ﻓﻳﻪ‪ ،‬ﻻ ﺃﻥ ﺍﻟﺫﻱ ﻛﺗﺑﻭﻩ ﻣﻥ ﺫﻟﻙ ﺧﻁﺄ ٌ ﺧﺎﺭﺝ ﻋﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﻟ�ﺩﻟﻳﻝ ﻋﻠ�ﻰ ﺫﻟ�ﻙ‬
‫)‪(38‬‬
‫ﺃﻥ ﻏﻳﺭ ﺍﻟﺟﺎﺋﺯ ﻣﻥ ﻛ ﱢﻝ ﺷﻲ ٍء ﻣﺭﺩﻭ ٌﺩ ﺑﺈﺟﻣﺎﻉ‪ ،‬ﻭﺇﻥ ﻁﺎﻟﺕ ﻣﺩﺓ ﻭﻗﻭﻋﻪ‪.‬‬

‫‪184‬‬
 ‫ﺍﻷﺛﺭ ﺍﻟﺛﺎﻧﻲ‪:‬‬
‫ﺃﻥ ﻛﻼﻡ ﻋﺎﺋﺷﺔ ﻓﻲ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﻳ ُْﺅ ُﺗ َ‬
‫ﻭﻥ َﻣﺎ َءﺍ َﺗ ْﻭﺍ }‪ (39)،‬ﻟﻳﺱ ﻓﻳ�ﻪ ﺇﻧﻛ�ﺎﺭ ﻫ�ﺫﻩ ﺍﻟﻘ�ﺭﺍءﺓ‬
‫ﷲ‪‬‬ ‫ﺍﻟﻣﺗ��ﻭﺍﺗﺭﺓ‪ ،‬ﻭﺇﻧﻣ��ﺎ ﻏﺎﻳ��ﺔ ﻣ��ﺎ ﻓﻳ��ﻪ ﺃﻥ ﻣ��ﺎ ﻗ��ﺭﺃﺕ ﻫ��ﻲ ﺑ��ﻪ ﻛ��ﺎﻥ ﻣﺳ��ﻣﻭﻋًﺎ ﻋ��ﻥ َﺭ ُﺳ��ﻭﻝ ِ‬
‫ﻣ َﻧ ﱠﺯﻻً ﻣﻥ ﻋﻧﺩ ﷲ‪.‬‬
‫ﺃﻥ ﻗﻭ َﻟﻬ��ﺎ‪َ " :‬ﻭ َﻟ ِﻛ��ﻥﱠ ْﺍﻟ ِﻬ َﺟ��ﺎ َء ُﺣ��ﺭﱢ َ‬
‫ﻑ" ﻳﺣﺗﻣ��ﻝ ﺃﻥ ﻳﻛ��ﻭﻥ ﺍﻟﻣ��ﺭﺍﺩ ﺑ��ﻪ ﺃﻧ��ﻪ ﺃﻟﻘ��ﻲ ﺇﻟ��ﻰ ﺍﻟﻛﺎﺗ��ﺏ‬
‫ﻫﺟﺎ ٌء ﻏﻳ ُﺭ ﻣﺎ ﻛﺎﻥ ﺍﻷﻭﻟﻰ ﺃﻥ ﻳ ُْﻠ َﻘﻰ ﺇﻟﻳﻪ ﻣﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪.‬‬
‫ﺃﻧﻪ ﻳﺣﺗﻣﻝ ﺃﻳﺿًﺎ ﺃﻥ ﻳﻛﻭﻥ ﻣﺄﺧﻭ ًﺫﺍ ﻣﻥ ﺍﻟﺣﺭﻑ‪ ،‬ﺍﻟﺫﻱ ﻫﻭ ﺑﻣﻌﻧﻰ ﺍﻟﻘﺭﺍءﺓ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃ ﱠﻧﻬ�ﺎ‬
‫ﺃﺭﺍﺩﺕ ﺃﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﺍﻟﺗ�ﻲ ﺭُﺳ�ﻡ ِﺑﻬ�ﺎ ﺍﻟﻣﺻ�ﺣﻑ ٌ‬
‫ﻟﻐ�ﺔ ﻭﻭﺟ� ٌﻪ ﻣ�ﻥ ﻭﺟ�ﻭﻩ ﺃﺩﺍء‬
‫)‪(40‬‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫ﺍﻷﺛﺭ ﺍﻟﺛﺎﻟﺙ‪:‬‬
‫ﺃﻥ ﻫﺫﻩ ﺍﻟﺭﻭﺍﻳﺔ ﻏﻳﺭ ﺛﺎﺑﺗﺔ ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ‪.‬‬
‫ﻗ��ﺎﻝ ﺃﺑ��ﻭ ﺣﻳ��ﺎﻥ‪ :‬ﻭﻣ��ﻥ ﺭﻭﻯ ﻋ��ﻥ ﺍﺑ��ﻥ ﻋﺑ��ﺎﺱ ﺃﻥ ﻗﻭﻟ��ﻪ‪) :‬ﺗﺳﺗﺄﻧﺳ��ﻭﺍ( ﺧﻁ��ﺄ‪ ،‬ﺃﻭ ﻭﻫ��ﻡ ﻣ��ﻥ‬
‫ﺍﻟﻛﺎﺗ��ﺏ‪ ،‬ﻭﺃﻧ��ﻪ ﻗ��ﺭﺃ‪) :‬ﺣﺗ��ﻰ ﺗﺳ��ﺗﺄﺫﻧﻭﺍ(‪ ،‬ﻓﻬ��ﻭ ﻁ��ﺎﻋﻥٌ ﻓ��ﻲ ﺍﻹﺳ��ﻼﻡ‪ ،‬ﻣﻠﺣ� ٌﺩ ﻓ��ﻲ ﺍﻟ��ﺩﻳﻥ‪ ،‬ﻭﺍﺑ��ﻥ‬
‫�ﺎﺱ ﺑ��ﺭﻱ ٌء ﻣ��ﻥ ﻫ��ﺫﺍ ﺍﻟﻘ��ﻭﻝ‪ ،‬ﻭﺗﺳﺗﺄﻧﺳ��ﻭﺍ ﻣﺗﻣﻛﻧ� ٌ�ﺔ ﻓ��ﻲ ﺍﻟﻣﻌﻧ��ﻰ‪ ،‬ﺑ ﱢﻳ َﻧ� ٌ�ﺔ ﺍﻟﻭﺟ��ﻪ ﻓ��ﻲ ﻛ��ﻼﻡ‬
‫ﻋﺑ� ٍ‬
‫)‪(41‬‬
‫ﺍﻟﻌﺭﺏ‪.‬‬
‫ﺃﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻗﺭﺃﻫﺎ { ﺗﺳﺗﺄﻧﺳﻭﺍ } ﻭﻓﺳﺭﻫﺎ ﺑﺎﻻﺳﺗﺋﺫﺍﻥ‪.‬‬
‫ﻓﻌ��ﻥ ﺍﺑ��ﻥ ﻋﺑ��ﺎﺱ ﻓ��ﻲ ﻗﻭﻟ��ﻪ‪َ { :‬ﻳ��ﺎ ﺃَ ﱡﻳ َﻬ��ﺎ ﺍﻟﱠ �ﺫ َ‬
‫ِﻳﻥ ﺁ َﻣ ُﻧ��ﻭﺍ ﻻَ َﺗ� ْ�ﺩ ُﺧﻠُﻭﺍ ُﺑﻳُﻭ ًﺗ��ﺎ َﻏ ْﻳ� َ�ﺭ ُﺑ ُﻳ��ﻭ ِﺗ ُﻛ ْﻡ َﺣ ﱠﺗ��ﻰ‬
‫)‪(43‬‬
‫َﺗﺳْ َﺗﺄْ ِﻧﺳُﻭﺍ َﻭ ُﺗ َﺳﻠﱢﻣُﻭﺍ َﻋ َﻠﻰ ﺃَﻫْ ﻠِ َﻬﺎ }‪ (42)،‬ﻗﺎﻝ‪ :‬ﺍﻻﺳﺗﺋﻧﺎﺱُ ‪ :‬ﺍﻻﺳﺗﺋﺫﺍﻥُ ‪.‬‬
‫ﺍﻷﺛﺭ ﺍﻟﺭﺍﺑﻊ‪:‬‬
‫ﺃﻥ ﺍﻟﺭﻭﺍﻳﺔ ﺑﺫﻟﻙ ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻏﻳﺭ ﺛﺎﺑﺗﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻭ ﺣﻳﺎﻥ‪ :‬ﻭﺃﻣﺎ ﻗﻭﻝ ﻣﻥ ﻗﺎﻝ‪ :‬ﺇ ﱠﻧﻣﺎ ﻛﺗﺑﻪ ﺍﻟﻛﺎﺗﺏ ﻭﻫﻭ ﻧﺎﻋﺱٌ ‪ ،‬ﻓﺳﻭﱠ ﻯ ﺃﺳﻧﺎﻥ ﺍﻟﺳ�ﻳﻥ‪،‬‬
‫)‪(44‬‬
‫ﺯﻧﺩﻳﻕ ﻣﻠ ٍ‬
‫ﺣﺩ‪.‬‬ ‫ٍ‬ ‫ﻓﻘﻭﻝ‬
‫ﺃﻧﻪ ﻳﺣﺗﻣﻝ ﺃﻥ ﻗﻭﻝ ﺍﺑﻥ ﻋﺑﺎﺱ‪" :‬ﻛﺗﺑﻬﺎ ﻭﻫﻭ ﻧﺎﻋﺱ"‪ِ ،‬ﺑﻣﻌﻧﻰ ﺃﻧﻪ ﻟ�ﻡ ﻳﺗ�ﺩﺑﺭ ﺍﻟﻭﺟ�ﻪ ﺍﻟ�ﺫﻱ‬
‫ﻫﻭ ﺃﻭﻟﻰ ﻣﻥ ﺍﻵﺧﺭ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺭﺩ ﻣﺣﺗﻣﻝ ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺗﻠﻙ ﺍﻟﺭﻭﺍﻳﺎﺕ‪.‬‬
‫ﺍﻷﺛﺭ ﺍﻟﺧﺎﻣﺱ‪:‬‬

‫‪185‬‬
‫ﺃﻧﻪ ﻗﺩ ﺍﺳﺗﻔﺎﺽ ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﺃﻧﻪ ﻗﺭﺃ { ﻭﻗﺿﻰ }‪ (45)،‬ﻭﺫﻟﻙ ﺩﻟﻳﻝ ﻋﻠ�ﻰ ﺃﻥ ﻣ�ﺎ ﻧﺳ�ﺏ‬
‫)‪(46‬‬
‫ﺇﻟﻳﻪ ﻓﻲ ﺗﻠﻙ ﺍﻟﺭﻭﺍﻳﺎﺕ ﻣﻥ ﺍﻟﺩﺳﺎﺋﺱ ﺍﻟﺗﻲ ﻟ ﱠﻔﻘﻬﺎ ﺃﻋﺩﺍء ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻗ��ﺎﻝ ﺃﺑ��ﻭ ﺣﻳ��ﺎﻥ‪ :‬ﻭﺍﻟﻣﺗ��ﻭﺍﺗﺭ ﻫ��ﻭ‪ { :‬ﻭﻗﺿ��ﻰ }‪ ،‬ﻭﻫ��ﻭ ﺍﻟﻣﺳ��ﺗﻔﻳﺽ ﻋ��ﻥ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ ﻭﺍﺑ��ﻥ‬
‫)‪(47‬‬
‫ﻋﺑﺎﺱ ﻭﻏﻳﺭﻫﻡ ﻓﻲ ﺃﺳﺎﻧﻳﺩ ﺍﻟﻘﺭﺍء ﺍﻟﺳﺑﻌﺔ‪.‬‬
‫ﺍﻷﺛﺭ ﺍﻟﺳﺎﺩﺱ‪:‬‬
‫ﻓﻲ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﻭﻟﻘﺩ ﺁﺗﻳﻧﺎ ﻣﻭﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺍﻟﻔﺭﻗﺎﻥ ﻭﺿ�ﻳﺎ ًء }‪ (48)،‬ﻓﺎﻟﺭﻭﺍﻳ�ﺔ ﺍﻟ�ﻭﺍﺭﺩﺓ‬
‫)‪(49‬‬
‫ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻓﻲ ﺗﻐﻳﻳﺭ ﻣﻭﺿﻊ ﺍﻟﻭﺍﻭ ﺿﻌﻳﻔﺔ‪ ،‬ﻻ ﺗﺻﺢ‪.‬‬
‫ﺍﻷﺛﺭ ﺍﻟﺳﺎﺑﻊ‪:‬‬
‫ﺃﻧﻪ ﻟﻡ ﻳﻧﻘﻝ ﺃ ٌ‬
‫ﺣﺩ ﻣﻥ ﺭﻭﺍﺓ ﺍﻟﻘﺭﺍءﺓ ﺃﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻛﺎﻥ ﻳﻘﺭﺃ‪) :‬ﻣﺛ�ﻝ ﻧ�ﻭﺭ ﺍﻟﻣ�ﺅﻣﻥ(‪ ،‬ﻭﻫ�ﺫﺍ‬
‫ﻳﺩﻝ ﻋﻠﻰ ﻋﺩﻡ ﺻﺣﺔ ﻫﺫﺍ ﺍﻟﻧﻘﻝ ﻋﻧﻪ‪ ،‬ﺇﺫ ﻛﻳﻑ ﻳﻘﺭﺃ ﻣ�ﺎ ﻳﻌﺗﻘ�ﺩ ﺃﻧ�ﻪ ﺧﻁ�ﺄ ﻭﻳﺗ�ﺭﻙ ﻣ�ﺎ ﻳﻌﺗﻘ�ﺩ‬
‫ﺃﻧﻪ ﺍﻟﺻﻭﺍﺏ‪.‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻗﺩ ﺭﻭﻱ ﺃﻥ ﺃ ُ َﺑ ًّﻳﺎ ‪ ‬ﻛﺎﻥ ﻳﻘﺭﺃ‪) :‬ﻣﺛﻝ ﻧ�ﻭﺭ ﺍﻟﻣ�ﺅﻣﻥ(‪ ،‬ﻭﻫ�ﻲ ﻗ�ﺭﺍءﺓ ﺷ�ﺎﺫﺓ ﻣﺧﺎﻟﻔ�ﺔ‬
‫ﻟﺭﺳ��ﻡ ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﻭﻳﻧﺑﻐ��ﻲ ﺃﻥ ﺗﺣﻣ��ﻝ ﻋﻠ��ﻰ ﺃﻧ��ﻪ ‪ ‬ﺃﺭﺍﺩ ﺗﻔﺳ��ﻳﺭ ﺍﻟﺿ��ﻣﻳﺭ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺍءﺓ‬
‫)‪(50‬‬
‫ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃ ﱠﻧﻬﺎ ﻗﺭﺍءﺓ ﻣﻧﺳﻭﺧﺔ‪.‬‬

‫)‪ (1‬ﻭﻓﻲ ﺑﻌﺽ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺳﺄﻟﺕ ﻋﺎﺋﺷﺔ ﻋﻥ ﻟﺣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻋﻥ ﻗﻭﻝ ﷲ … ﺍﻟﺣﺩﻳﺙ‪.‬‬
‫)‪ (2‬ﻣﻥ ﺍﻵﻳﺔ ‪ 162‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻧﺳﺎء‪.‬‬
‫)‪ (3‬ﻣﻥ ﺍﻵﻳﺔ ‪ 69‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻣﺎﺋﺩﺓ‪.‬‬
‫)‪ (4‬ﻣﻥ ﺍﻵﻳﺔ ‪ 63‬ﻣﻥ ﺳﻭﺭﺓ ﻁﻪ‪.‬‬
‫)‪ (5‬ﺭﻭﺍﻩ ﺍﻟﻁﺑ��ﺭﻱ ﻓ��ﻲ ﺗﻔﺳ��ﻳﺭﻩ )‪ ،(25/6‬ﻭﺍﺑ��ﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ﻓ��ﻲ ﻛﺗ��ﺎﺏ ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﺑ��ﺎﺏ ﺍﺧ��ﺗﻼﻑ ﺃﻟﺣ��ﺎﻥ ﺍﻟﻌ��ﺭﺏ ﻓ��ﻲ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺹ ‪ ،43‬ﻭﺫﻛﺭﻩ ﺍﻟﺳﻳﻭﻁﻲ ﻓﻲ ﺍﻹﺗﻘﺎﻥ )‪ ،(269/2‬ﻭﻗﺎﻝ‪ :‬ﺻﺣﻳ ٌﺢ ﻋﻠﻰ ﺷﺭﻁ ﺍﻟﺷﻳﺧﻳﻥ‪.‬‬
‫)‪ (6‬ﻣﻥ ﺍﻵﻳﺔ ‪ 60‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻣﺅﻣﻧﻭﻥ‪.‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﺃﺣﻣ��ﺩ ﻓ��ﻲ ﻣﺳ��ﻧﺩﻩ‪ ،‬ﺑ��ﺎﻗﻲ ﻣﺳ��ﻧﺩ ﺍﻷﻧﺻ��ﺎﺭ )‪ (138/7‬ﺡ ‪ ،24591 (208/7) ،24120‬ﻭﻓﻳ��ﻪ ﺃﺑ��ﻭ ﺧﻠ��ﻑ‬
‫ﻣﻭﻟﻰ ﺑﻧﻲ ُﺟ َﻣ ٍﺢ‪ ،‬ﻭﻫﻭ ﻣﺟﻬﻭﻝ‪ .‬ﺍﻧﻅﺭ ﺍﻟﺟﺭﺡ ﻭﺍﻟﺗﻌﺩﻳﻝ ﻻﺑﻥ ﺃﺑﻲ ﺣﺎﺗﻡ )‪.(366/9‬‬
‫)‪ (8‬ﺳﻭﺭﺓ ﺍﻟﻧﻭﺭ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.27‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﻱ ﻓﻲ ﺗﻔﺳﻳﺭﻩ )‪.(110-109/18‬‬
‫)‪ (10‬ﺳﻭﺭﺓ ﺍﻟﺭﻋﺩ ﻣﻥ ﺍﻵﻳﺔ ‪.31‬‬
‫)‪ (11‬ﺃﺧﺭﺟ���ﻪ ﺍﺑ���ﻥ ﺍﻷﻧﺑ���ﺎﺭﻱ‪ ،‬ﺍﻧﻅ���ﺭ ﺍﻹﺗﻘ���ﺎﻥ ﻓ���ﻲ ﻋﻠ���ﻭﻡ ﺍﻟﻘ���ﺭﺁﻥ )‪ ،(275/2‬ﻭﺭﻭﺍﻩ ﺍﻟﻁﺑ���ﺭﻱ ﺃﻳ ً‬
‫ﺿ���ﺎ ﻓ���ﻲ ﺍﻟﺗﻔﺳ���ﻳﺭ‬

‫‪186‬‬
 ‫)‪ (154/13‬ﺑﻧﺣﻭﻩ‪.‬‬
‫)‪ (12‬ﺳﻭﺭﺓ ﺍﻹﺳﺭﺍء ﻣﻥ ﺍﻵﻳﺔ ‪.23‬‬
‫)‪ (13‬ﺭﻭﺍﻩ ﺳﻌﻳﺩ ﺑﻥ ﻣﻧﺻﻭﺭ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘ�ﺎﻥ ﻓ�ﻲ ﻋﻠ�ﻭﻡ ﺍﻟﻘ�ﺭﺁﻥ )‪ ،(275/2‬ﻭﺭﻭﻯ ﻧﺣ�ﻭﻩ ﺍﻟﻁﺑ�ﺭﻱ ﻓ�ﻲ ﺍﻟﺗﻔﺳ�ﻳﺭ ﻋ�ﻥ‬
‫ﺍﻟﺿﺣﺎﻙ ﺑﻥ ﻣﺯﺍﺣﻡ )‪.(63/15‬‬
‫)‪ (14‬ﻭﺍﻵﻳﺔ ﻓﻲ ﺍﻟﻣﺻﺣﻑ‪ { :‬ﻭﻟﻘﺩ ﺁﺗﻳﻧﺎ ﻣﻭﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺍﻟﻔﺭﻗﺎﻥ ﻭﺿﻳﺎ ًء } ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪ 48‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻷﻧﺑﻳﺎء‪.‬‬
‫)‪ (15‬ﺭﻭﺍﻩ ﺳﻌﻳﺩ ﺑﻥ ﻣﻧﺻﻭﺭ ﻭﻏﻳﺭﻩ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(276/2‬ﻭﺍﻵﻳﺔ ﻓﻲ ﺍﻟﻣﺻﺣﻑ‪ { :‬ﺍﻟﺫﻳﻥ ﻗ�ﺎﻝ‬
‫ﻟﻬﻡ ﺍﻟﻧﺎﺱ ﺇﻥ ﺍﻟﻧﺎﺱ ﻗﺩ ﺟﻣﻌﻭﺍ ﻟﻛﻡ ﻓﺎﺧﺷﻭﻫﻡ } ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪ 173‬ﻣﻥ ﺳﻭﺭﺓ ﺁﻝ ﻋﻣﺭﺍﻥ‪.‬‬
‫)‪ (16‬ﻣﻥ ﺍﻵﻳﺔ ‪ 35‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻧﻭﺭ‪.‬‬
‫)‪ (17‬ﺃﺧﺭﺟﻪ ﺍﺑﻥ ﺃﺷﺗﺔ ﻭﺍﺑﻥ ﺃﺑﻲ ﺣﺎﺗﻡ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(276/2‬‬
‫)‪ (18‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(276/2‬‬
‫)‪ (19‬ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪.(384-383/5‬‬
‫)‪ (20‬ﺭﺍﺟﻊ ﺍﻟﺭﺩ ﺍﻟﺛﺎﻟﺙ ﻋﻠﻰ ﺍﻟﺷﺑﻬﺔ ﺍﻟﺳﺎﺑﻘﺔ‪ ،‬ﻭﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(270/2‬‬
‫)‪ (21‬ﺟﺎﻣﻊ ﺍﻟﺑﻳﺎﻥ ﻋﻥ ﺗﺄﻭﻳﻝ ﺁﻱ ﺍﻟﻘﺭﺁﻥ )ﺗﻔﺳﻳﺭ ﺍﻟﻁﺑﺭﻱ( )‪.(27-26/6‬‬
‫)‪ (22‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(389/1‬‬
‫)‪ (23‬ﻣﺟﻣﻭﻉ ﻓﺗﺎﻭﻯ ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ )‪.(255/15‬‬
‫)‪ (24‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(392/1‬‬
‫)‪ (25‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(112،178/1‬ﻭﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍء ﺍﻟﻛﺑﺎﺭ )‪.(45،57/1‬‬
‫)‪ (26‬ﺭﺍﺟﻊ ﻣﺑﺣﺙ ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﻭﻫﻭ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ‪.‬‬
‫)‪ (27‬ﻣ��ﺭﱠ ﺑﻧ��ﺎ ﺃﻥ ﺍﻟﺳ��ﻳﻭﻁﻲ ‪-‬ﺭﺣﻣ��ﻪ ﷲ‪ -‬ﻗ��ﺎﻝ ﻓ��ﻲ ﺍﻹﺗﻘ��ﺎﻥ )‪ :(269/2‬ﺻ��ﺣﻳ ٌﺢ ﻋﻠ��ﻰ ﺷ��ﺭﻁ ﺍﻟﺷ��ﻳﺧﻳﻥ‪ .‬ﻭﻻ ﻳﺧﻔ��ﻰ ﺃﻥ‬
‫ﺻﺣﺔ ﺍﻟﺳﻧﺩ ﻻ ﺗﻛﻔﻲ ﻟﻳﺻﺢ ﺍﻟﺣﺩﻳﺙ‪ ،‬ﺇﺫ ﻳﺷﺗﺭﻁ ﺇﻟﻰ ﺫﻟﻙ ﺳﻼﻣﺔ ﺍﻟﺣﺩﻳﺙ ﻣﺗ ًﻧﺎ ﻭﺳﻧ ًﺩﺍ ﻣﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻘﺎﺩﺣﺔ‪ ،‬ﺍﻧﻅﺭ ﻧﺯﻫ�ﺔ‬
‫ﺍﻟﻧﻅﺭ ﻓﻲ ﺷﺭﺡ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ ﺹ ‪ ،29‬ﻭﻻ ﻳﺧﻔﻰ ﺃﻥ ﻣﺗﻥ ﻫﺫﻩ ﺍﻟﺭﻭﺍﻳﺔ ﻓﻳﻪ ﻋﺩﺩ ﻣﻥ ﺍﻟﻌﻠ�ﻝ‪ ،‬ﻣﻧﻬ�ﺎ ﻫ�ﺫﻩ‪ ،‬ﻭﻫ�ﻲ ﺍﻟﻁﻌ�ﻥ‬
‫ﻓﻲ ﻓﺻﺎﺣﺔ ﺍﻟﺻﺣﺎﺑﺔ ﻭﻣﻌﺭﻓﺗﻬﻡ ﺑﻭﺟﻭﻩ ﻛﻼﻡ ﺍﻟﻌﺭﺏ‪ ،‬ﻭﺍﻟﻌﻠ�ﺔ ﺍﻟﺛﺎﻧﻳ�ﺔ ﺍﻟﺗ�ﻲ ﺗ�ﺄﺗﻲ ﻓ�ﻲ ﺍﻟﺟ�ﻭﺍﺏ ﺍﻟﺗ�ﺎﻟﻲ‪ ،‬ﻭﻫ�ﻲ ﺃﻧ�ﻪ ﻓ�ﻲ‬
‫ﻑ ‪-‬ﺇﻥ ﺷﺎء ﷲ‪ -‬ﻓ�ﻲ‬ ‫ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﺇﻥ ﻫﺫﺍﻥ } ﻟﻡ ﻳﻛﺗﺏ ﺍﻟﻛﺎﺗﺏ ﺃﻟ ًﻔﺎ ﻭﻻ ﻳﺎ ًء ﺣﺗﻰ ﻳﻧﺳﺏ ﺇﻟﻳﻪ ﺧﻁﺄ ٌ ﻓﻲ ﺫﻟﻙ‪ ،‬ﻭﻫﺫﺍ ﻛﺎ ٍ‬
‫ﺇﺛﺑﺎﺕ ﺿﻌﻑ ﻫﺫﻩ ﺍﻟﺭﻭﺍﻳﺔ‪.‬‬
‫)‪ (28‬ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪.(411/3‬‬
‫)‪ (29‬ﻗﺎﻝ ﺃﺑﻭ ﺣﻳﺎﻥ‪ :‬ﻳﺭﻳﺩ ﻛﺗﺎﺏ ﺳﻳﺑﻭﻳﻪ ‪-‬ﺭﺣﻣﻪ ﷲ‪ .‬ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪.(412/3‬‬
‫)‪ (30‬ﺍﻟﻛﺷﺎﻑ )‪ ،(590/1‬ﻭﺍﻧﻅﺭ ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪.(412-411/3‬‬
‫)‪ (31‬ﻣﻥ ﺍﻵﻳﺔ ‪ 63‬ﻣﻥ ﺳﻭﺭﺓ ﻁﻪ‪.‬‬
‫)‪ (32‬ﺍﻧﻅ��ﺭ ﺍﻟﻣﻘﻧ��ﻊ ﻓ��ﻲ ﻣﻌﺭﻓ��ﺔ ﻣﺭﺳ��ﻭﻡ ﻣﺻ��ﺎﺣﻑ ﺃﻫ��ﻝ ﺍﻷﻣﺻ��ﺎﺭ ﺹ ‪ ،15‬ﻭﺇﺗﺣ��ﺎﻑ ﻓﺿ��ﻼء ﺍﻟﺑﺷ��ﺭ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺍءﺍﺕ‬
‫ﺍﻷﺭﺑﻊ ﻋﺷﺭ ﺹ ‪.304‬‬
‫)‪ (33‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(393/1‬‬
‫)‪ (34‬ﻣﻥ ﺍﻵﻳﺔ ‪ 69‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻣﺎﺋﺩﺓ‪.‬‬
‫)‪ (35‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(394/1‬‬

‫‪187‬‬
‫)‪ (36‬ﻛﻣﺎ ﺟﺎء ﻓﻲ ﺑﻌﺽ ﺍﻟﺭﻭﺍﻳﺎﺕ‪ :‬ﺳﺄﻟﺕ ﻋﺎﺋﺷﺔ ﻋﻥ ﻟﺣﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻋﻥ ﻗﻭﻟﻪ … ﺍﻷﺛﺭ‪ ،‬ﻛﻣﺎ ﻣﺭﱠ ‪.‬‬
‫)‪ (37‬ﺍﻧﻅﺭ ﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓﺔ ﻣﺭﺳﻭﻡ ﻣﺻﺎﺣﻑ ﺍﻷﻣﺻﺎﺭ ﺹ ‪.122-121‬‬
‫)‪ (38‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(273/1‬ﻭﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.130-129‬‬
‫)‪ (39‬ﻣﻥ ﺍﻵﻳﺔ ‪ 60‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻣﺅﻣﻧﻭﻥ‪.‬‬
‫)‪ (40‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(395/1‬‬
‫)‪ (41‬ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪ ،(410/6‬ﻭﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(276/2‬‬
‫)‪ (42‬ﺳﻭﺭﺓ ﺍﻟﻧﻭﺭ‪ ،‬ﻣﻥ ﺍﻵﻳﺔ ‪.27‬‬
‫)‪ (43‬ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﻱ ﻓﻲ ﺗﻔﺳﻳﺭﻩ )‪.(110/18‬‬
‫)‪ (44‬ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪ ،(384-383/5‬ﻭﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(276/2‬‬
‫)‪ (45‬ﺳﻭﺭﺓ ﺍﻹﺳﺭﺍء ﻣﻥ ﺍﻵﻳﺔ ‪.23‬‬
‫)‪ (46‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(391/1‬‬
‫)‪ (47‬ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪.(23/6‬‬
‫)‪ (48‬ﻣﻥ ﺍﻵﻳﺔ ‪ 48‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻷﻧﺑﻳﺎء‪.‬‬
‫)‪ (49‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(276/2‬‬
‫)‪ (50‬ﺍﻧﻅﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪ ،(418/6‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(392/1‬‬

‫‪188‬‬
 ‫ﺗﺎﺑﻊ اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬رد اﻟﺸﺒﻬﺎت اﻟﺘﻲ أﺛﻴﺮت ﺣﻮل اﻟﺠﻤﻊ اﻟﻌﺜﻤﺎﻧﻲ‬
‫ﺍﻟﺷﺑﻬﺔ ﺍﻟﺳﺎﺑﻌﺔ‪ :‬ﺩﻋﻭﻯ ﺗﻐﻳﻳﺭ ﺍﻟﺣﺟﺎﺝ ﺑﻥ ﻳﻭﺳﻑ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ‬
‫ﺍﺩﻋﻰ ﺑﻌﺽ ﺍﻟﻁﺎﻋﻧﻳﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺃﻥ ﺍﻟﺣﺟﺎﺝ ﺑﻥ ﻳﻭﺳﻑ ﺍﻟﺛﻘﻔﻲ ﻏﻳﱠ�ﺭ ﺣﺭﻭ ًﻓ�ﺎ ﻣ�ﻥ‬
‫ﻣﺻ��ﺣﻑ ﻋﺛﻣ��ﺎﻥ‪ ،‬ﻭﺃﺳ��ﻘﻁ ﺣﺭﻭ ًﻓ��ﺎ ﻛﺎﻧ��ﺕ ﻓﻳ��ﻪ‪ ،‬ﻭﺃﻧ��ﻪ ﻛﺗ��ﺏ ﺳ��ﺗﺔ ﻣﺻ��ﺎﺣﻑ ﻭﺟ��ﻪ ِﺑﻬ��ﺎ ﺇﻟ��ﻰ‬
‫ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻭﺟﻣﻊ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺗﻘﺩﻣﺔ‪ ،‬ﻭﺃﻏﻠﻰ َﻟﻬﺎ ﺍﻟﺧﻝ ﺣﺗ�ﻰ ﺗﻘﻁﻌ�ﺕ‪ ،‬ﻭﺃﻧ�ﻪ ﻗﺻ�ﺩ ﺑ�ﺫﻟﻙ‬
‫ﺍﻟﺗﺯﻟﻑ ﺇﻟﻰ ﺑﻧﻲ ﺃﻣﻳﺔ ﺑﺈﺛﺑﺎﺕ ﺧﻼﻓﺗﻬﻡ‪ ،‬ﻭﺇﺑﻁﺎﻝ ﺧﻼﻓﺔ ﻭﻟﺩ ﻋﻠﻲﱟ ﻭﺍﻟﻌﺑﺎﺱ‪.‬‬
‫)‪(1‬‬

‫ﻭﺗﻌﻠﻘﻭﺍ ﻓﻲ ﺫﻟﻙ ﺑﻧﺣﻭ ﻣﺎ ﺭﻭﻱ ﻋﻥ ﻋ�ﻭﻑ ﺑ�ﻥ ﺃﺑ�ﻲ ﺟﻣﻳﻠ�ﺔ ﺃﻥ ﺍﻟﺣﺟ�ﺎﺝ ﺑ�ﻥ ﻳﻭﺳ�ﻑ ﻏﻳﱠ�ﺭ‬
‫ﻓﻲ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ ﺃﺣﺩ ﻋﺷﺭ ﺣﺭ ًﻓﺎ‪ ،‬ﻗﺎﻝ‪:‬‬
‫)‪(3‬‬
‫ﻛﺎﻧﺕ ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪) :‬ﻟﻡ ﻳﺗﺳﻥﱠ ﻭﺍﻧﻅﺭ(‪ ،‬ﺑﻐﻳﺭ ﻫﺎء‪ ،‬ﻓﻐﻳﱠﺭﻫﺎ‪َ { :‬ﻟ ْﻡ َﻳ َﺗ َﺳ ﱠﻧﻪْ }‪ (2)،‬ﺑﺎﻟﻬﺎء‪.‬‬
‫)‪(4‬‬
‫ﻭﻛﺎﻧﺕ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ‪) :‬ﺷﺭﻳﻌﺔ ﻭﻣﻧﻬﺎﺟً ﺎ(‪ ،‬ﻓﻐﻳﱠﺭﻫﺎ‪ { :‬ﺷِ ﺭْ َﻋ ًﺔ َﻭ ِﻣ ْﻧ َﻬﺎﺟً ﺎ }‪.‬‬
‫)‪(5‬‬
‫ﺷ ُﺭ ُﻛ ْﻡ } ‪ ،‬ﻓﻐﻳﱠﺭﻫﺎ‪ { :‬ﻳ َُﺳ ﱢﻳ ُﺭ ُﻛ ْﻡ }‪.‬‬ ‫ﻭﻛﺎﻧﺕ ﻓﻲ ﻳﻭﻧﺱ‪َ { :‬ﻳ ْﻧ ُ‬
‫)‪(6‬‬
‫ﻭﻛﺎﻧﺕ ﻓﻲ ﻳﻭﺳﻑ‪) :‬ﺃَ َﻧﺎ ﺁﺗِﻳ ُﻛﻡ ِﺑ َﺗﺄْ ِﻭﻳﻠِ ِﻪ(‪ ،‬ﻓﻐﻳﱠﺭﻫﺎ‪ { :‬ﺃَ َﻧﺎ ﺃ ُ َﻧ ﱢﺑ ُﺋ ُﻛﻡ ِﺑ َﺗﺄْ ِﻭﻳﻠِ ِﻪ }‪.‬‬
‫)‪(7‬‬
‫ﻭﻛﺎﻧﺕ ﻓﻲ ﺍﻟﻣﺅﻣﻧﻳﻥ‪) :‬ﻥ ہﻠﻟ‪ ،‬ہﻠﻟ‪ ،‬ہﻠﻟ(‪ ،‬ﺛﻼﺛﺗﻬﻥ‪ ،‬ﻓﺟﻌﻝ ﺍﻷﺧﺭﻳﻳﻥ‪) :‬ﷲ ‪ ،‬ﷲ(‪.‬‬
‫ِ�ﻥ‬
‫ﻳﻥ(‪ ،‬ﻭﻓﻲ ﻗﺻﺔ ﻟﻭﻁ ‪) :‬ﻣ َ‬‫ﻭﻛﺎﻧﺕ ﻓﻲ ﺍﻟﺷﻌﺭﺍء‪ ،‬ﻓﻲ ﻗﺻﺔ ﻧﻭﺡ ‪) :‬ﻣ َِﻥ ْﺍﻟﻣ ُْﺧ َﺭ ِﺟ َ‬
‫ِﻳﻥ}‪ ،‬ﻭﻗﺻ��ﺔ ﻟ��ﻭﻁ‪ِ { :‬ﻣ� َ�ﻥ ْﺍﻟﻣ ُْﺧ� َ�ﺭ ِﺟ َ‬
‫ﻳﻥ‬ ‫ِﻳﻥ(‪ ،‬ﻓﻐ ﱠﻳ��ﺭ ﻗﺻ��ﺔ ﻧ��ﻭﺡ‪ِ { :‬ﻣ� َ�ﻥ ْﺍﻟ َﻣﺭْ ُﺟ��ﻭﻣ َ‬
‫ْﺍﻟ َﻣﺭْ ُﺟ��ﻭﻣ َ‬
‫)‪(8‬‬

‫)‪(9‬‬
‫}‪.‬‬
‫)‪(10‬‬
‫ﻭﻛﺎﻧﺕ ﻓﻲ ﺍﻟﺯﺧﺭﻑ‪َ ) :‬ﻧﺣْ ﻥُ َﻗ َﺳﻣْ َﻧﺎ َﺑ ْﻳ َﻧﻬُﻡ َﻣ َﻌ ِﺎﻳ َﺷﻬُﻡ(‪ ،‬ﻓﻐﻳﱠﺭﻫﺎ‪َ { :‬ﻣﻌِﻳ َﺷ َﺗ ُﻬ ْﻡ }‪.‬‬
‫ﻭﻛﺎﻧﺕ ﻓﻲ ﺍﻟﺫﻳﻥ ﻛﻔﺭﻭﺍ‪) :‬ﻣِﻥ َﻣﺎ ٍء َﻏﻳ ِْﺭ ﻳَﺎﺳِ ٍﻥ(‪ ،‬ﻓﻐﻳﱠﺭﻫﺎ‪ { :‬ﻣِﻥ َﻣﺎ ٍء َﻏﻳ ِْﺭ ءَﺍﺳِ ٍﻥ}‪.‬‬
‫)‪(11‬‬

‫)‪(12‬‬
‫ﻭﻛـﺎﻧﺕ ﻓﻲ ﺍﻟﺣـﺩﻳﺩ‪) :‬ﻓﺎﻟﺫﻳﻥ ﻣﻧﻛﻡ ﻭﺍﺗﻘـﻭﺍ ﻟﻬـﻡ ﺃﺟ ٌﺭ ﻛﺑﻳﺭ(‪ ،‬ﻓﻐﻳـﱠﺭﻫـﺎ‪َ { :‬ﻭﺃَ ْﻧ َﻔﻘُﻭﺍ }‪.‬‬
‫ِﻳﻥ‬
‫ﺿﻧ ٍ‬ ‫ﺏ ِﺑ َﻅﻧ ٍ‬
‫ِـﻳﻥ }‪ ،‬ﻓﻐﻳـﱠﺭﻫﺎ‪ِ { :‬ﺑ َ‬ ‫ﺕ‪َ { :‬ﻭ َﻣـﺎ ﻫ َُﻭ َﻋ َﻠﻰ ْﺍﻟ َﻐ ْﻳ ِ‬
‫ﻭﻛﺎﻧﺕ ﻓﻲ ﺇﺫﺍ ﺍﻟﺷﻣﺱ ُﻛﻭﱢ َﺭ ْ‬
‫)‪(13‬‬

‫)‪(14‬‬
‫}‪.‬‬
‫ﻭﻫ��ﺫﻩ ﺷ��ﺑﻬﺔ ﺑ��ﺎﺭﺩﺓ ﻻ ﺗﺳ��ﺗﺣﻕ ﺍﻟ��ﺭ ﱠﺩ؛ ﻓﺈ ﱠﻧﻬ��ﺎ ﺗﺣﻣ��ﻝ ﻓ��ﻲ ﻁﻳﱠﺎﺗِﻬ��ﺎ ﺃﻣ��ﺎﺭﺍﺕ ﺑﻁﻼﻧِﻬ��ﺎ ﻭﺭﺩﻫ��ﺎ‪،‬‬
‫ﻭﻟﻛﻥ ﻧﺫﻛﺭ ﻣﺎ ﺃﺟﺎﺏ ﺑﻪ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﻋﻥ ﻫﺫﻩ ﺍﻟﻛﺫﺑﺔ‪ ،‬ﻭﻫﻲ ﺃﺟﻭﺑﺔ ﻛﺛﻳﺭﺓ‪ ،‬ﻣﻧﻬﺎ‪:‬‬
‫‪ .1‬ﺃﻥ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﺗﻲ ﺗﻌﻠﻘﻭﺍ ِﺑﻬﺎ ﻓﻲ ﻫ�ﺫﻩ ﺍﻟﺷ�ﺑﻬﺔ ﻓ�ﻲ ﻏﺎﻳ�ﺔ ﺍﻟﺿ�ﻌﻑ‪ ،‬ﻭﻻ ﺗﻘ�ﻭﻡ ﺑﻣﺛﻠﻬ�ﺎ‬
‫ﺣﺟ��ﺔ‪ ،‬ﻓﻬ��ﺫﺍ ﺍﻷﺛ��ﺭ ﺍﻟﻣ��ﺭﻭﻱ ﻋ��ﻥ ﻋ��ﻭﻑ ﺑ��ﻥ ﺃﺑ��ﻲ ﺟﻣﻳﻠ��ﺔ ﺿ��ﻌﻳﻑ ﺟ � ًّﺩﺍ‪ ،‬ﻓﻔﻳ��ﻪ ﻋ ّﺑ��ﺎﺩ ﺑ �ﻥ‬

‫‪189‬‬
 ‫ً‬
‫ﺩﺍﻋﻳ�ﺔ‪ (15)،‬ﻭﻛ�ﺫﻟﻙ ﻋ�ﻭﻑ ﺑ�ﻥ‬ ‫ﺻﻬﻳﺏ‪ ،‬ﻭﻫ�ﻭ ﻣﺗ�ﺭﻭﻙٌ‪ ،‬ﺿ�ﻌﻳﻑ ﺍﻟﺣ�ﺩﻳﺙ‪ ،‬ﻭﻛ�ﺎﻥ ﻗ�ﺩﺭ ًّﻳﺎ‬
‫ﺃﺑﻲ ﺟﻣﻳﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ً‬
‫ﺛﻘﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﺗﻬﻡ ﺑﺎﻟﻘﺩﺭ ﻭﺍﻟﺗﺷﻳﻊ‪ ،‬ﻭﻫﺫﺍ ﺍﻷﺛﺭ ‪-‬ﺇﻥ ﺛﺑﺕ ﻋﻧﻪ‪ -‬ﻣﻣ�ﺎ‬
‫ﻳﺅﻳﺩ ﺩﻋﻭﻯ ﺍﻟﺷﻳﻌﺔ ﻭﻗﻭﻉ ﺍﻟﺗﺣﺭﻳﻑ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻬﻭ ﻣﺗﻬﻡ ﻓﻳﻪ‪.‬‬
‫)‪(16‬‬

‫‪ .2‬ﺃﻧﻪ ﻟﻭ ﺣﺻﻝ ﻣﺛﻝ ﺫﻟ�ﻙ ﻟﻧﻘ�ﻝ ﺇﻟﻳﻧ�ﺎ ﻧﻘ�ﻼً ﻣﺗ�ﻭﺍﺗﺭً ﺍ‪ ،‬ﻷﻧ�ﻪ ِﻣﻣﱠ�ﺎ ﺗﺗ�ﻭﺍﻓﺭ ﺍﻟ�ﺩﻭﺍﻋﻲ‬
‫ﻋﻠﻰ ﻧﻘﻠﻪ ﻭﺗﻭﺍﺗﺭﻩ‪ .‬ﻓﻠﻣﺎ ﻟﻡ ﻳﻧﻘﻝ ﺇﻟﻳﻧﺎ ﺑﺎﻟﻧﻘﻝ ﺍﻟﺻﺣﻳﺢ‪ ،‬ﻋﻠﻡ ﺃﻧﻪ ﻛﺫﺏ ﻻ ﺃﺻﻝ ﻟﻪ‪.‬‬
‫ﻟﻛﺗﺎﺑﻬ�ﺎ‬
‫ِ‬ ‫‪ .3‬ﺃﻧﻪ ﻣﻥ ْﺍﻟﻣﺣﺎﻝ ﻋﻘﻼ ﻭﻋﺎﺩ ًﺓ ﺳﻛﻭﺕ ﺟﻣﻳﻊ ﺍﻷﻣ�ﺔ ﻋ�ﻥ ﺗﻐﻳﻳ�ﺭ ﺷ�ﺧﺹ‬
‫ﺍﻟﺫﻳﻥ ﺗﺩﻳﻥ ﷲ ﺑﻪ‪ ،‬ﻭﺃﺋﻣﺔ ﺍﻟﺩﻳﻥ ﻭﺍﻟﺣﻛﻡ ﺇﺫ ﺫﺍﻙ ﻣﺗ�ﻭﺍﻓﺭﻭﻥ‪ ،‬ﻓﻛﻳ�ﻑ ﻻ ﻳﻧﻛ�ﺭﻭﻥ‪ ،‬ﻭﻻ‬
‫ﺭﺑﻬﻡ؟‬
‫ﻳﺩﺍﻓﻌﻭﻥ ﻋﻥ ﻛﺗﺎﺏ ِ‬
‫‪ .4‬ﺃﻥ ﺍﻟﺣﺟﺎﺝ ﻟﻡ ﻳﻛﻥ ﺇﻻ ﻋﺎﻣﻼً ﻋﻠﻰ ﺑﻌ�ﺽ ﺃﻗﻁ�ﺎﺭ ﺍﻹﺳ�ﻼﻡ‪ ،‬ﻭﻣ�ﻥ ﺍﻟﻣﺣ�ﺎﻝ ﺃﻥ‬
‫ﻭﻏﺭﺑﻬﺎ‪ ،‬ﻓﺫﻟﻙ‬
‫ِ‬ ‫ﻳﻘﺩﺭ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﺗﻲ ﺍﻧﺗﺷﺭﺕ ﻓﻲ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺷﺭﻗﻬﺎ‬
‫ِﻣﻣﱠﺎ ﻻ ﻳﻘﺩﺭ ﻋﻠﻳﻪ ﺃ ٌ‬
‫ﺣﺩ ﻟﻭ ﺃﺭﺍﺩﻩ‪.‬‬
‫‪ .5‬ﺃﻥ ﺍﻟﺣﺟﺎﺝ ﻟﻭ ﻓﺭﺽ ﺃﻧﻪ ﺍﺳﺗﻁﺎﻉ ﺟﻣﻊ ﻛﻝ ﺍﻟﻣﺻﺎﺣﻑ ﻭﺇﺣﺭﺍﻗﻬ�ﺎ‪ ،‬ﻓﺈﻧ�ﻪ ﻣ�ﻥ‬
‫ﺍﻟﻣﺣ��ﺎﻝ ﺃﻳ ً‬
‫ﺿ��ﺎ ﺃﻥ ﻳ��ﺗﺣﻛﻡ ﻓ��ﻲ ﻗﻠ��ﻭﺏ ﺍﻵﻻﻑ ﺍﻟﻣﺅﻟﻔ��ﺔ ﻣ��ﻥ ﺍﻟﺣﻔ��ﺎﻅ‪ ،‬ﻓﻳﻣﺣ��ﻭ ﻣﻧﻬ��ﺎ ﻣ��ﺎ‬
‫)‪(17‬‬
‫ﺣﻔﻅﺗﻪ ﻣﻥ ﻛﺗﺎﺏ ﷲ‪.‬‬
‫ﻭﻳ��ﺩﻝ ﻋﻠ��ﻰ ﺫﻟ��ﻙ ﺃﻥ ﺃﻛﺛ��ﺭ ﺍﻟﻣﻭﺍﺿ��ﻊ ﺍﻟﺗ��ﻲ ﺍ ﱡﺩﻋ��ﻲ ﺃﻥ ﺍﻟﺣﺟ��ﺎﺝ ﻏﻳﱠﺭﻫ��ﺎ ﻫ��ﻲ ﻓ��ﻲ ﺟﻣﻳ��ﻊ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﻋﻠﻰ ﺗﻠﻙ ﺍﻟﺻﻭﺭﺓ ﺍﻟﺗﻲ ﺯﻋﻣﻭﺍ ﺃﻥ ﺍﻟﺣﺟﺎﺝ ﻏﻳﺭﻫﺎ ﺇﻟﻳﻬ�ﺎ‪ ،‬ﻭﻗﺭﺃﻫ�ﺎ ﺍﻟﻘ�ﺭﺍء ِﺑﻬ�ﺫﺍ‬
‫ﺍﻟﻭﺟﻪ‪ ،‬ﻭﺑﻌﺿﻬﺎ ﺭﺳﻡ ﻋﻠ�ﻰ ﺍﻟﺻ�ﻭﺭﺗﻳﻥ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻭﻗ�ﺭﺉ ﺑﻘ�ﺭﺍءﺗﻳﻥ‪ ،‬ﻛﻣ�ﺎ ﻧﻘﻠ�ﻪ ﺇﻟﻳﻧ�ﺎ‬
‫ﺍﻟﻘ��ﺭﺍء ﻭﻋﻠﻣ��ﺎء ﺍﻟﺭﺳ��ﻡ ﺍﻟﻌﺛﻣ��ﺎﻧﻲ‪ ،‬ﻛﻣ��ﺎ ﺃﻥ ﺟ��ﻝ ﻫ��ﺫﻩ ﺍﻟﻣﻭﺍﺿ��ﻊ ﻟ��ﻡ ﻳﻧﻘ��ﻝ ﺇﻟﻳﻧ��ﺎ ﻧﻘ�ﻼً ﻣﺗ��ﻭﺍﺗﺭً ﺍ‬
‫ﻗﺭﺍءﺓ ﺃﺣﺩ ﻣﻥ ﺍﻟﻘﺭﺍء ِﺑﻣﺎ ﻳﻭﺍﻓﻕ ﺍﻟﻭﺟ�ﻪ ﺍﻟ�ﺫﻱ ﻳﺯﻋﻣ�ﻭﻥ ﺃﻧ�ﻪ ﻛ�ﺎﻥ ﺛ�ﻡ ُﻏﻳﱢ�ﺭ‪ ،‬ﻣﺛ�ﻝ‪) :‬ﺷ�ﺭﻳﻌﺔ‬
‫��ﻥ‬
‫ﻳﻥ(‪ ،‬ﻓ���ﻲ ﻗﺻ���ﺔ ﻧ���ﻭﺡ ‪ ،‬ﻭ) ِﻣ� َ‬ ‫��ﺭ ِﺟ َ‬ ‫ﻭﻣﻧﻬﺎﺟً ���ﺎ(‪ ،‬ﻭ)ﺃَ َﻧ���ﺎ ﺁ ِﺗ���ﻳ ُﻛﻡ ِﺑ َﺗﺄْ ِﻭﻳﻠِ��� ِﻪ(‪ ،‬ﻭ) ِﻣ� َ‬
‫��ﻥ ْﺍﻟﻣ ُْﺧ� َ‬
‫ِﻳﻥ( ﻓ�ﻲ ﻗﺻ�ﺔ ﻟ�ﻭﻁ ‪ ،‬ﻭ) َﻧﺣْ �ﻥُ َﻗ َﺳ�ﻣْ َﻧﺎ َﺑﻳْ� َﻧﻬُﻡ َﻣ َﻌ ِﺎﻳ َﺷ�ﻬُﻡ(‪ ،‬ﻓﻠ�ﻭ ﺻ� ﱠﺢ ﻫ�ﺫﺍ ﺍﻟﻧﻘ�ﻝ‬ ‫ْﺍﻟ َﻣﺭْ ﺟُﻭﻣ َ‬
‫ً‬
‫ﻣﻛﺗﻭﺑﺔ ﺑﻪ ﱠﺃﻭﻻً‪.‬‬ ‫ﻟ ُﻧﻘِﻝ ﺇﻟﻳﻧﺎ ﻣﻥ ﺍﻟﻘﺭﺍءﺍﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﻭﺍﺿﻊ ﻣﺎ ﻳﻭﺍﻓﻕ ﻣﺎ ﻛﺎﻧﺕ‬
‫‪ .6‬ﺃﻧ��ﻪ ﺑﻔ��ﺭﺽ ﺃﻥ ﺍﻟﺣﺟ��ﺎﺝ ﻛ��ﺎﻥ ﻟ��ﻪ ﻣ��ﻥ ﺍﻟﺷ��ﻭﻛﺔ ﻭﺍﻟﻣﻧﻌ��ﺔ ﻣ��ﺎ ﺃﺳ��ﻛﺕ ﺑ��ﻪ ﺟﻣﻳ��ﻊ‬
‫ﺍﻷﻣﺔ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﺗﻌﺩﻱ ﺍﻟﻣﺯﻋﻭﻡ ﻋﻠﻰ ﺍﻟﻛﺗ�ﺎﺏ ﺍﻟﻛ�ﺭﻳﻡ‪ ،‬ﻓﻣ�ﺎ ﺍﻟ�ﺫﻱ ﺃﺳ�ﻛﺕ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ‬
‫)‪(18‬‬
‫ﺑﻌﺩ ﺍﻧﻘﺿﺎء ﻋﻬﺩﻩ‪.‬‬

‫‪190‬‬
‫‪ .7‬ﺃﻧﻪ ﻳﺣﺗﻣﻝ ﺃﻥ ﺍﻟﺣﺟﺎﺝ ﺇ ﱠﻧﻣﺎ ﻏﻳﱠﺭ ﺣﺭﻭ ًﻓﺎ ﻣﻥ ﺑﻌ�ﺽ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﺗ�ﻲ ﺗﺧ�ﺎﻟﻑ‬
‫ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ‪ ،‬ﻓﻘﺩ ﺭﻭﻱ ﺃﻧﻪ َﻟﻣﱠﺎ ﻗﺩﻡ ﺍﻟﻌﺭﺍﻕ ﻭﺟﺩ ﺍﻟﻧ�ﺎﺱ ﻳﻛﺗﺑ�ﻭﻥ ﻓ�ﻲ ﻣﺻ�ﺎﺣﻔﻬﻡ‬
‫ﺃﺷ��ﻳﺎء‪ ،‬ﻛ��ﺎﻧﻭﺍ ﻳﻛﺗﺑ��ﻭﻥ ‪) :‬ﺍﻟﺷ��ﻳﺦ ﻭﺍﻟﺷ��ﻳﺧﺔ ﺇﺫﺍ ﺯﻧﻳ��ﺎ ﻓﺎﺭﺟﻣﻭﻫﻣ��ﺎ(‪ ،‬ﻭ)ﻟ��ﻳﺱ ﻋﻠ��ﻳﻛﻡ‬
‫ﺟﻧﺎﺡ ﺃﻥ ﺗﺑﺗﻐﻭﺍ ﻓﺿﻼً ﻣﻥ ﺭﺑﻛ�ﻡ ﻓ�ﻲ ﻣﻭﺍﺳ�ﻡ ﺍﻟﺣ�ﺞ( ﻭﺃﺷ�ﻳﺎء ﻏﻳ�ﺭ ﻫ�ﺫﺍ‪ ،‬ﻓﺑﻌ�ﺙ ﺇﻟ�ﻰ‬
‫ﺃﺻ�ﻣﻊ‬
‫َ‬ ‫ﺣﻔﺎﻅ ﺍﻟﺑﺻ�ﺭﺓ ﻭﺧﻁﺎﻁﻬ�ﺎ‪ ،‬ﻓ�ﺄﻣﺭ ﻧﺻ�ﺭ ﺑ�ﻥ ﻋﺎﺻ�ﻡ ﻭﺃﺑ�ﺎ ﺍﻟﻌﺎﻟﻳ�ﺔ ﻭﻋﻠ�ﻲﱠ ﺑ�ﻥ‬
‫ﻭﻣﺎﻟﻙ ﺑﻥ ﺩﻳﻧﺎﺭ ﻭﺍﻟﺣﺳﻥ ﺍﻟﺑﺻﺭﻱ ﻭﺃﻣﺭﻫﻡ ﺃﻥ ﻳﻛﺗﺑﻭﺍ ﻣﺻﺎﺣﻑ ﻭﻳﻌﺭﺿ�ﻭﻫﺎ ﻋﻠ�ﻰ‬
‫)‪(19‬‬
‫ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ‪.‬‬
‫ﻭﻗﺩ ﻛﺎﻥ ‪-‬ﻓﻳﻣﺎ ﺭﻭﻱ‪ -‬ﻣﻥ ﺃﺷﺩ ﺍﻷﻣﺭﺍء ﻧﻅﺭً ﺍ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﻛﺎﻥ ﺷﺩﻳﺩ ﺍﻟﺣ�ﺭﺹ ﻋﻠ�ﻰ‬
‫ﺃﻥ ﻳ ﱠﺗﺑﻊ ﺍﻟﻧﺎﺱ ﻣﺻ�ﺣﻑ ﻋﺛﻣ�ﺎﻥ‪ ،‬ﻓﻭ ﱠﻛ� َﻝ ﻋﺎﺻ�ﻣًﺎ ﺍﻟﺟﺣ�ﺩﺭﻱ ﻭﻧﺎﺟﻳ�ﺔ ﺍﺑ�ﻥ ﺭُﻣْ ٍ‬
‫�ﺢ ﻭﻋﻠ�ﻲﱠ ﺑ�ﻥ‬
‫ﻑ ﻭﺟ��ﺩﻭﻩ ﻣﺧﺎﻟ ًﻔ��ﺎ ﻟﻣﺻ��ﺣﻑ‬
‫�ﻣﻊ ﺑﺗ َﺗ ﱡﺑ��ﻊ ﺍﻟﻣﺻ��ﺎﺣﻑِ ‪ ،‬ﻭﺃﻣ��ﺭﻫﻡ ﺃﻥ ﻳﻘﻁﻌ��ﻭﺍ ﻛ��ﻝ ﻣﺻ��ﺣ ٍ‬
‫ﺃﺻ� َ‬
‫)‪(20‬‬
‫ﻋﺛﻣﺎﻥ‪ ،‬ﻭﻳﻌﻁﻭﺍ ﺻﺎﺣﺑﻪ ﺳﺗﻳﻥ ﺩﺭﻫﻣًﺎ‪.‬‬
‫‪ .8‬ﺃﻥ ﺍﻟﺣ��ﺭﻭﻑ ﺍﻟﺗ��ﻲ ﺯﻋﻣ��ﻭﺍ ﺃﻥ ﺍﻟﺣﺟ��ﺎﺝ ﻏﻳﱠﺭﻫ��ﺎ ﻟ��ﻳﺱ ﻓﻳﻬ��ﺎ ﺣ��ﺭﻑٌ ﻭﺍﺣ��ﺩ ﻓ��ﻲ‬
‫)‪(21‬‬
‫ﺇﺛﺑﺎﺕ ﺧﻼﻓﺔ ﺑﻧﻲ ﺃﻣﻳﺔ ﻭﺇﺑﻁﺎﻝ ﺧﻼﻓﺔ ﺑﻧﻲ ﺍﻟﻌﺑﺎﺱ‪.‬‬

‫)‪ (1‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(264/1‬‬

‫)‪ (2‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ﻣﻥ ﺍﻵﻳﺔ ‪.259‬‬
‫)‪ (3‬ﻭﻗﺩ ﻗﺭﺃ ﺣﻣﺯﺓ ﻭﺍﻟﻛﺳ�ﺎﺋﻲ ﻭﻳﻌﻘ�ﻭﺏ ﻭﺧﻠ�ﻑ ﺑﺣ�ﺫﻑ ﺍﻟﻬ�ﺎء ﻓ�ﻲ ﺍﻟﻭﺻ�ﻝ‪ ،‬ﻭﻻ ﺧ�ﻼﻑ ﻓ�ﻲ ﺇﺛﺑﺎﺗﻬ�ﺎ ﻭﻗ ًﻔ�ﺎ ﻟﺛﺑﻭﺗﻬ�ﺎ ﻓ�ﻲ‬
‫ﺍﻟﺧﻁ‪ .‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(142/2‬ﻭﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﺹ ‪.163‬‬
‫ﺣﺩ ﻣﻥ ﺍﻟﻘﺭﺍء )ﺷﺭﻳﻌﺔ( ﺑﺎﻟﻳﺎء‪ ،‬ﻭﻟﻭ ًّ‬
‫ﺷﺎﺫﺍ!‬ ‫)‪ (4‬ﺳﻭﺭﺓ ﺍﻟﻣﺎﺋﺩﺓ ﻣﻥ ﺍﻵﻳﺔ ‪ ،48‬ﻭﻟﻡ ﻳﻘﺭﺃ ﺃ ٌ‬
‫)‪ (5‬ﺳﻭﺭﺓ ﻳﻭﻧﺱ ﻣﻥ ﺍﻵﻳ�ﺔ ‪ ،22‬ﻭﻗ�ﺩ ﻗﺭﺃﻫ�ﺎ ﺃﺑ�ﻭ ﺟﻌﻔ�ﺭ ﻭﺍﺑ�ﻥ ﻋ�ﺎﻣﺭ { َﻳ ْﻧ ُ‬
‫ﺷ� ُﺭ ُﻛ ْﻡ } ‪ ،‬ﻣ�ﻥ ﺍﻟﻧﺷ�ﺭ‪ ،‬ﻗ�ﺎﻝ ﺍﺑ�ﻥ ﺍﻟﺟ�ﺯﺭﻱ‪:‬‬
‫ﻭﻛﺫﻟﻙ ﻫﻲ ﻓﻲ ﻣﺻﺎﺣﻑ ﺃﻫﻝ ﺍﻟﺷ�ﺎﻡ ﻭﻏﻳﺭﻫ�ﺎ‪ ،‬ﻭﻗ�ﺭﺃ ﺑﻘﻳ�ﺔ ﺍﻟﻘ�ﺭﺍء‪ُ { :‬ﻳ َﺳ� ﱢﻳ ُﺭ ُﻛ ْﻡ } ‪ ،‬ﻣ�ﻥ ﺍﻟﺗﺳ�ﻳﻳﺭ‪ ،‬ﻗ�ﺎﻝ ﺍﺑ�ﻥ ﺍﻟﺟ�ﺯﺭﻱ‪:‬‬
‫ﻭﻛﺫﻟﻙ ﻫﻲ ﻓﻲ ﻣﺻﺎﺣﻔﻬﻡ‪ ،‬ﻭﻛﺫﻟﻙ ﺭﻭﻯ ﺃﺑﻭ ﻋﻣﺭﻭ ﺍﻟﺩﺍﻧﻲ ﻓﻲ ﺍﻟﻣﻘﻧﻊ‪ ،‬ﻓﻲ ﺑﺎﺏ ﺫﻛﺭ ﻣﺎ ﺍﺧﺗﻠﻔﺕ ﻓﻳ�ﻪ ﻣﺻ�ﺎﺣﻑ ﺃﻫ�ﻝ‬
‫ﺍﻟﺣﺟ��ﺎﺯ ﻭﺍﻟﻌ��ﺭﺍﻕ ﻭﺍﻟﺷ��ﺎﻡ‪ .‬ﻭﺍﻟ��ﺫﻱ ﻳﻅﻬ��ﺭ ‪-‬ﻭﷲ ﺇﺃﻋﻠ��ﻡ‪ -‬ﺃﻧ��ﻪ ﻻ ﻓ��ﺭﻕ ﻓ��ﻲ ﺍﻟﺧ��ﻁ ﺑ��ﻳﻥ ﺍﻟﻘ��ﺭﺍءﺗﻳﻥ‪ ،‬ﻓﻔﻳﻬ��ﺎ ﺃﺭﺑ��ﻊ ﺃﺳ��ﻧﺎﻥ‪،‬‬
‫ﻓﺗﻛﻭﻥ ﻋﻧﺩ ﺃﺑﻲ ﺟﻌﻔ�ﺭ ﻭﺍﺑ�ﻥ ﻋ�ﺎﻣﺭ ﻭﺍﺣ�ﺩﺓ ﻟﻠﻧ�ﻭﻥ ﻭﺛ�ﻼﺙ ﻟﻠﺷ�ﻳﻥ‪ ،‬ﻭﻋﻧ�ﺩ ﺍﻟﺑ�ﺎﻗﻳﻥ ﺛ�ﻼﺙ ﻟﻠﺳ�ﻳﻥ ﻭﻭﺍﺣ�ﺩﺓ ﻟﻠﻳ�ﺎء‪ .‬ﺍﻧﻅ�ﺭ‬
‫ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ، (282/2‬ﻭﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﺹ ‪ ،248‬ﻭﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓ�ﺔ ﻣﺭﺳ�ﻭﻡ ﻣﺻ�ﺎﺣﻑ‬
‫ﺍﻷﻣﺻﺎﺭ ﺹ ‪ ،108‬ﻭﺍﻧﻅﺭ ﺗﻧﺑﻳﻪ ﺍﻟﺧﻼﻥ ﺇﻟﻰ ﺷﺭﺡ ﺍﻹﻋﻼﻥ ﺑﺗﻛﻣﻳﻝ ﻣﻭﺭﺩ ﺍﻟﻅﻣﺂﻥ ﺹ ‪.448‬‬
‫)‪ (6‬ﺳﻭﺭﺓ ﻳﻭﺳﻑ ﻣﻥ ﺍﻵﻳﺔ ‪ ،45‬ﻭﻓﻲ ﻣﺻﺣﻑ ﺃﺑﻲ ﺑﻥ ﻛﻌﺏ ) ﺃﻧﺎ ﺁﺗﻳﻛﻡ ﺑﺗﺄﻭﻳﻠﻪ( ‪ ،‬ﻭﻫﻲ ﻗﺭﺍءﺓ ﺷﺎﺫﺓ‪ ،‬ﻭﻗ�ﺩ ﻗ�ﺭﺃ ﺑﻬ�ﺎ‬
‫ﺍﻟﺣﺳﻥ‪ .‬ﺍﻧﻅﺭ ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪(314/5‬‬

‫‪191‬‬
‫)‪ (7‬ﺳﻭﺭﺓ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻣﻥ ﺍﻵﻳﺔ ‪ ،85‬ﻭﻣﻥ ﺍﻵﻳﺔ ‪ ،87‬ﻭﻣﻥ ﺍﻵﻳ�ﺔ ‪ .89‬ﻭﻗ�ﺩ ﺍﺗﻔ�ﻕ ﺍﻟﻘ�ﺭﺍء ﻋﻠ�ﻰ ﻗ�ﺭﺍءﺓ ﺍﻟﻣﻭﺿ�ﻊ ﺍﻷﻭﻝ‬
‫)ﻟ( ﺑﻐﻳﺭ ﺃﻟﻑ؛ ﻷﻥ ﻗﺑﻠﻪ { ﻟﻣﻥ ﺍﻷﺭﺽ ﻭﻣﻥ ﻓﻳﻬﺎ } ‪ ،‬ﻓﺟﺎء ﺍﻟﺟﻭﺍﺏ ﻋﻠﻰ ﻟﻔﻅ ﺍﻟﺳﺅﺍﻝ‪ ،‬ﻭﻗﺭﺃ ﺃﺑ�ﻭ ﻋﻣ�ﺭﻭ ﻭﻳﻌﻘ�ﻭﺏ‬
‫ﺍﻟﺑﺻﺭﻳﺎﻥ ﻓﻲ ﺍﻟﻣﻭﺿﻌﻳﻥ ﺍﻷﺧﻳﺭﻳﻥ )ﷲ( ﺑﺎﻷﻟﻑ‪ ،‬ﻭﻫﻛﺫﺍ ﺭﺳﻣﺎ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﺑﺻﺭﻳﺔ‪ ،‬ﻧ�ﺹ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﺍﻟﺣ�ﺎﻓﻅ‬
‫ﺃﺑﻭ ﻋﻣﺭﻭ‪ ،‬ﻭﻗﺭﺃ ﺑﺎﻗﻲ ﺍﻟﻘﺭﺍء )ﻟ( ﺑﻐﻳﺭ ﺃﻟﻑ‪ ،‬ﻭﻛﺫﺍ ﺭﺳﻣﺎ ﻓﻲ ﻣﺻﺎﺣﻑ ﺍﻟﺷﺎﻡ ﻭﺍﻟﻌﺭﺍﻕ‪ .‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ‬
‫ﺍﻟﻌﺷﺭ )‪ .(329/2‬ﻓﺄﻱ ﺗﻐﻳﻳﺭ ﺫﻟﻙ ﺍﻟﺫﻱ ﻓﻌﻠﻪ ﻟﻠﺣﺟﺎﺝ ﻓﻲ ﻫﺫﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻗﺩ ﺭﺳﻣﺗﺎ ﻋﻠﻰ ﺍﻟﻭﺟﻬﻳﻥ ﻛﻠﻳﻬﻣﺎ؟‬
‫)‪ (8‬ﺳﻭﺭﺓ ﺍﻟﺷﻌﺭﺍء ﻣﻥ ﺍﻵﻳﺔ ‪.116‬‬
‫)‪ (9‬ﺳﻭﺭﺓ ﺍﻟﺷﻌﺭﺍء ﻣﻥ ﺍﻵﻳﺔ ‪.167‬‬
‫)‪ (10‬ﺳﻭﺭﺓ ﺍﻟﺯﺧﺭﻑ ﻣﻥ ﺍﻵﻳﺔ ‪ ،32‬ﻭﻗﺭﺃ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﻭﺍﺑﻥ ﻋﺑﺎﺱ ﻭﺍﻷﻋﻣﺵ )ﻣﻌﺎﻳﺷﻬﻡ(‪ ،‬ﻭﻫﻲ ﻗﺭﺍءﺓ ﺷﺎﺫﺓ‪ .‬ﺍﻧﻅ�ﺭ‬
‫ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪.(14/8‬‬
‫)‪ (11‬ﺳﻭﺭﺓ ﻣﺣﻣﺩ ‪ ‬ﻣﻥ ﺍﻵﻳﺔ ‪ ،15‬ﻭﺫﻛﺭ ﻓﻳﻬﺎ ﺃﺑﻭ ﺣﻳﺎﻥ ﻗﺭﺍءﺓ ﺷﺎﺫﺓ )ﻳﺎﺳﻥ( ﺑﺎﻟﻳﺎء‪ ،‬ﻭﻟﻡ ﻳﻧﺳﺑﻬﺎ ﻷﺣﺩ‪ .‬ﺍﻧﻅﺭ ﺗﻔﺳﻳﺭ‬
‫ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ )‪.(79/8‬‬
‫)‪ (12‬ﺳﻭﺭﺓ ﺍﻟﺣﺩﻳﺩ ﻣﻥ ﺍﻵﻳﺔ ‪.7‬‬
‫)‪ (13‬ﺳﻭﺭﺓ ﺍﻟﺗﻛﻭﻳﺭ ﻣﻥ ﺍﻵﻳﺔ ‪ ،24‬ﻭﻗﺩ ﻗﺭﺃ ﺃﺑﻭ ﻋﻣﺭﻭ ﻭﺍﺑﻥ ﻛﺛﻳﺭ ﺑﺎﻟﻅﺎء ﺍﻟﻣﺷﺎﻟﺔ‪ ،‬ﻭﻗ�ﺭﺃ ﺍﻟﺑ�ﺎﻗﻭﻥ ﺑﺎﻟﺿ�ﺎﺩ‪ ،‬ﻭﻻ ﻓ�ﺭﻕ‬
‫ﺑﻳﻧﻬﻣﺎ ﻓﻲ ﺍﻟﺭﺳﻡ‪ ،‬ﺇﺫ ﻻ ﻣﺧﺎﻟﻔﺔ ﺑﻳﻥ ﺍﻟﺿﺎﺩ ﻭﺍﻟﻅﺎء ﺇﻻ ﺗﻁﻭﻳﻝ ﺭﺃﺱ ﺍﻟﻅﺎء ﻋﻠﻰ ﺍﻟﺿﺎﺩ‪ ،‬ﻭﻫﻲ ﻓﻲ ﺟﻣﻳ�ﻊ ﺍﻟﻣﺻ�ﺎﺣﻑ‬
‫ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﺑﺎﻟﺿﺎﺩ‪ ،‬ﻭﻓﻲ ﻣﺻﺣﻑ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﺑﺎﻟﻅﺎء‪ .‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷ�ﺭ )‪ ،(399-398/2‬ﻭﺇﺗﺣ�ﺎﻑ‬
‫ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﺹ ‪.434‬‬
‫)‪ (14‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻛﺗﺏ ﺍﻟﺣﺟﺎﺝ ﺑﻥ ﻳﻭﺳﻑ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺣﻑ ﺹ ‪ ،59‬ﻭﺑ�ﺎﺏ ﻣ�ﺎ‬
‫ﻏﻳﱠﺭ ﺍﻟﺣﺟﺎﺝ ﻓﻲ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ ﺹ ‪.129‬‬
‫)‪ (15‬ﺍﻧﻅﺭ ﻟﺳﺎﻥ ﺍﻟﻣﻳﺯﺍﻥ )‪.(280-279/3‬‬
‫)‪ (16‬ﻭﻗﺩ ﺃﺧﺭﺝ ﻟﻪ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺍﻟﺻﺣﻳﺢ‪ .‬ﺍﻧﻅﺭ ﺗﻘﺭﻳﺏ ﺍﻟﺗﻬﺫﻳﺏ )‪ ،(89/2‬ﻭﻫﺩﻱ ﺍﻟﺳﺎﺭﻱ ﻣﻘﺩﻣ�ﺔ ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ ﺹ‬
‫‪.455‬‬
‫)‪ (17‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.399‬‬
‫)‪ (18‬ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(274-273/1‬‬
‫)‪ (19‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.396‬‬
‫)‪ (20‬ﺍﻧﻅﺭ ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻟﻘﺭﺁﻥ ﻻﺑﻥ ﻗﺗﻳﺑﺔ ﺹ ‪ ،52-51‬ﻭﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.397‬‬
‫)‪ (21‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.399‬‬

‫‪192‬‬
 ‫ﺍﻟﺑﺎﺏ ﺍﻟﺭﺍﺑﻊ‬
‫ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‬

‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‬

‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬

‫‪193‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‬
‫ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻧﺯﻭﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺳﺑﻌﺔ ﺃﺣﺭﻑ‬
‫ﻧ��ﺯﻭﻝ ﺍﻟﻘ��ﺭﺁﻥ ﻋﻠ��ﻰ ﺳ��ﺑﻌﺔ ﺃﺣ��ﺭﻑ ﻣ��ﻥ ﺍﻟﻣﻭﺿ��ﻭﻋﺎﺕ ﺍﻟﺷ��ﺎﺋﻛﺔ‪ ،‬ﻭﻟﻛ��ﻥ ﻻ ﺑ��ﺩ ﻟﻧ��ﺎ ﻓ��ﻲ ﻫ��ﺫﺍ‬
‫ﺍﻟﺑﺣﺙ ﻣ�ﻥ ﻁ�ﺭﻕ ﺑﻌ�ﺽ ﻣﺳ�ﺎﺋﻠﻪ‪ ،‬ﻟﻠﺣﺎﺟ�ﺔ ﺇﻟﻳﻬ�ﺎ ﻓ�ﻲ ﻣﺳ�ﺄﻟﺔ ﻣ�ﻥ ﺃﻫ�ﻡ ﻣﺳ�ﺎﺋﻝ ﻫ�ﺫﺍ ﺍﻟﺑﺣ�ﺙ‪،‬‬
‫ﻭﻫﻲ ﻫﻝ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺣﺭﻑ ﻭﺍﺣﺩ؟‬
‫ﻓﻼ ﺑﺩ ﻟﻧﺎ ﻣﻥ ﺗﺭﺟﻳﺢ ﻛﻔﺔ ﺃﺣﺩ ﺍﻷﻗﻭﺍﻝ ﻓﻲ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻟﻧﺑﻧﻲ ﻋﻠﻳﻪ ﺍﻟﺣﻛﻡ ﻓﻲ‬
‫ﻫﺫﻩ ﺍﻟﻣﺳﺄﻟﺔ ﺍﻟﺟﻠﻳﻠﺔ ﺍﻟﺧﻁﺭ‪.‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻧﺯﻭﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺳﺑﻌﺔ ﺃﺣﺭﻑ‬
‫ﺃﻧﺯﻝ ﷲ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻧﺑﻳﻪ ‪ ‬ﺑﻠﺳﺎﻥ ﻋﺭﺑ�ﻲﱟ ﻣﺑ�ﻳﻥ‪ ،‬ﻗ�ﺎﻝ ‪ { :‬ﺇِ ﱠﻧ�ﺎ ﺃَ ْﻧ َﺯ ْﻟ َﻧ�ﺎﻩُ ﻗُﺭْ ءﺍ ًﻧ�ﺎ َﻋ َﺭ ِﺑ ًّﻳ�ﺎ‬
‫ﻳﻥ }‪.‬‬‫ﺎﻥ َﻋ َﺭ ِﺑﻲﱟ ﻣ ُِﺑ ٍ‬ ‫ﻭﻥ }‪ ،‬ﻭﻗﺎﻝ‪ِ { :‬ﺑﻠ َِﺳ ٍ‬ ‫َﻟ َﻌﻠﱠ ُﻛ ْﻡ َﺗﻌْ ِﻘﻠُ َ‬
‫)‪(2‬‬ ‫)‪(1‬‬

‫ﻭﻛﺎﻥ ﺍﺑﺗﺩﺍء ﻧﺯﻭﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻟﺳﺎﻥ ﻗﺭﻳﺵ‪ ،‬ﺇﺫ ﻛﺎﻧﻭﺍ ﻗﻭﻡ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﻗ�ﺩ ﻗ�ﺎﻝ ﺗﻌ�ﺎﻟﻰ‪{ :‬‬
‫ﺎﻥ َﻗ ْﻭ ِﻣ ِﻪ }‪ (3)،‬ﻭﻛﺎﻧﻭﺍ ﻛﺫﻟﻙ ﺃﻭﺳﻁ ﺍﻟﻌﺭﺏ ﺩﺍﺭً ﺍ ﻭﻟﺳﺎ ًﻧﺎ‪ ،‬ﻓﻘﺩ‬ ‫ُﻭﻝ ﺇِﻻﱠ ِﺑﻠ َِﺳ ِ‬ ‫َﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠ َﻧﺎ ﻣِﻥ ﺭﱠ ﺳ ٍ‬
‫ﻛﺎﻧﺕ ﺗﺄﺗﻳﻬﻡ ﻭﻓﻭﺩ ﺍﻟﻌﺭﺏ ﻓﻲ ﻣﻭﺍﺳﻡ ﺍﻟﺣﺞ‪ ،‬ﻭﻛﺎﻧﺕ ﺗﻘﺎﻡ ﺍﻷﺳﻭﺍﻕ ﻟﻠﻔﺻﺎﺣﺔ ﻭﺍﻟﺑﻳ�ﺎﻥ ﺣ�ﻭﻝ‬
‫ﺍﻟﺣ��ﺭﻡ‪ (4)،‬ﻭﻛﺎﻧ��ﺕ ﺍﻟﻌ��ﺭﺏ ﺗﺗﺣ��ﺎﻛﻡ ﺇﻟ��ﻰ ﻗ��ﺭﻳﺵ ﻟﻔﺻ��ﺎﺣﺗﻬﺎ ﻭﺣﺳ��ﻥ ﻟﻐﺎﺗِﻬ��ﺎ ﻭﺭﻗ��ﺔ ﺃﻟﺳ��ﻧﺗﻬﺎ‪،‬‬
‫ﻭﻛﺎﻧﻭﺍ ﺇﺫﺍ ﺃﺗﺗﻬﻡ ﺍﻟﻭﻓﻭﺩ ﺗﺧﻳ�ﺭﻭﺍ ﻣ�ﻥ ﻛﻼﻣﻬ�ﻡ ﻭﺃﺷ�ﻌﺎﺭﻫﻡ ﺃﺣﺳ�ﻥ ﻟﻐ�ﺎﺗِﻬﻡ ﻭﺃﺻ�ﻔﻰ ﻛﻼﻣﻬ�ﻡ‪،‬‬
‫)‪(5‬‬
‫ﻓﺻﺎﺭﻭﺍ ﺑﺫﻟﻙ ﺃﻓﺻﺢ ﺍﻟﻌﺭﺏ‪.‬‬
‫ﺕ ﻓِ�ﻲ‬ ‫ﺍﺧ َﺗ َﻠ ْﻔ� ُﺗ ْﻡ ﺃَ ْﻧ� ُﺗ ْﻡ َﻭ َﺯﻳْ� ُﺩ ﺑْ�ﻥُ َﺛ ِﺎﺑ� ٍ‬ ‫ﱢﻳﻥ ﱠ‬
‫ﺍﻟﺛﻼَ َﺛ� ِﺔ‪ :‬ﺇِ َﺫﺍ ْ‬ ‫�ﺎﻥ َﻗ�ﺎ َﻝ ﻟِﻠ�ﺭﱠ ﻫْ ﻁِ ْﺍﻟﻘُ َﺭﺷِ �ﻳ َ‬ ‫ﺱ ﺃَﻥﱠ ﻋ ُْﺛ َﻣ َ‬ ‫ٍ‬ ‫َﻋﻥْ ﺃَ َﻧ‬
‫ﻙ‪.‬‬ ‫ْﺵ‪َ ،‬ﻓﺈِ ﱠﻧ َﻣﺎ َﻧ َﺯ َﻝ ِﺑﻠ َِﺳﺎﻧ ِِﻬ ْﻡ َﻓ َﻔ َﻌﻠُﻭﺍ َﺫﻟِ َ‬ ‫ﺎﻥ ﻗُ َﺭﻳ ٍ‬‫ﻓﺎﻛ ُﺗﺑُﻭﻩُ ِﺑﻠ َِﺳ ِ‬ ‫ﺁﻥ ْ‬ ‫َﺷﻲْ ٍء ﻣ َِﻥ ْﺍﻟﻘُﺭْ ِ‬
‫)‪(6‬‬

‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺑﺎﻗﻼﻧﻲ‪ :‬ﻭﻣﻌﻧﻰ ﻗﻭﻝ ﻋﺛﻣﺎﻥ‪ :‬ﺇﻧﻪ ﺃﻧﺯﻝ ﺑﻠﺳﺎﻥ ﻫﺫﺍ ﺍﻟﺣ�ﻲ ﻣ�ﻥ ﻗ�ﺭﻳﺵ‪ ،‬ﺃﻱ‪:‬‬
‫)‪(7‬‬
‫ﻣﻌﻅﻣﻪ ﻭﺃﻛﺛﺭﻩ ﻧﺯﻝ ﺑﻠﻐﺗﻬﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻭ ﺷﺎﻣﺔ‪ :‬ﻳﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ ﻗﻭﻟﻪ‪ :‬ﻧﺯﻝ ﺑﻠﺳ�ﺎﻥ ﻗ�ﺭﻳﺵ‪ ،‬ﺃﻱ‪ :‬ﺍﺑﺗ�ﺩﺍء ﻧﺯﻭﻟ�ﻪ‪ ،‬ﺛ�ﻡ ﺃﺑ�ﻳﺢ‬
‫)‪(8‬‬
‫ﺃﻥ ﻳﻘﺭﺃ ﺑﻠﻐﺔ ﻏﻳﺭﻫﻡ‪.‬‬
‫ﻭ َﻟﻣﱠﺎ ﻛﺎﻧﺕ ﺍﻷﻣﺔ ﺍﻟﺗﻲ ﺃﺭﺳ�ﻝ ﺇﻟﻳﻬ�ﺎ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺃ ﱢﻣﻳﱠ�ﺔ‪ ،‬ﻭﻓ�ﻳﻬﻡ ﻣ�ﻥ ﻻ ﻳﻘ�ﺩﺭ ﻋﻠ�ﻰ ﻏﻳ�ﺭ ﻟﺳ�ﺎﻥ‬
‫ﻗﻭﻣ��ﻪ‪ ،‬ﺳ��ﺄﻝ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﺟﺑﺭﻳ��ﻝ‪ ،‬ﻓ��ﺄﺧﺑﺭﻩ ﺃﻥ ﺍﻟﻘ��ﺭﺁﻥ ﻧ��ﺯﻝ ﻋﻠ��ﻰ ﺳ��ﺑﻌﺔ ﺃﺣ��ﺭﻑ‪ ،‬ﻓﻛ��ﺎﻥ ﺫﻟ��ﻙ‬
‫ﺗﻳﺳﻳﺭً ﺍ ﻋﻠﻰ ﺍﻟﻣﻛﻠﻔﻳﻥ‪ ،‬ﻟﻳﺳﻬﻝ ﻋﻠﻳﻬﻡ ﺗﻼﻭﺓ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺣﻔﻅﻪ‪ ،‬ﻭﺍﻟﻌﻣﻝ ﺑﻪ‪.‬‬
‫�ﺕ ﺇِ َﻟ�ﻰ ﺃُﻣﱠ� ٍﺔ‬ ‫ﷲ ‪ِ ‬ﺟﺑ ِْﺭﻳ َﻝ‪َ ،‬ﻓ َﻘ�ﺎ َﻝ‪َ :‬ﻳ�ﺎ ِﺟﺑ ِْﺭﻳ� ُﻝ ﺇِ ﱢﻧ�ﻲ ُﺑﻌ ِْﺛ ُ‬ ‫ﺏ َﻗﺎ َﻝ َﻟﻘ َِﻲ َﺭﺳُﻭ ُﻝ ِ‬ ‫ْﻥ َﻛﻌْ ٍ‬ ‫ُ‬
‫َﻓ َﻌﻥْ ﺃ َﺑﻲﱢ ﺑ ِ‬
‫�ﻁ‪.‬‬‫ﱢﻳﻥ‪ِ ،‬ﻣ ْﻧ ُﻬ ُﻡ ْﺍﻟ َﻌﺟُﻭ ُﺯ َﻭﺍﻟ ﱠﺷ ْﻳ ُﺦ ْﺍﻟ َﻛ ِﺑﻳ ُﺭ َﻭ ْﺍﻟ ُﻐﻼ ُﻡ َﻭ ْﺍﻟ َﺟﺎﺭ َﻳ ُﺔ‪َ ،‬ﻭﺍﻟﺭﱠ ﺟُ� ُﻝ ﺍﻟﱠ�ﺫِﻱ َﻟ� ْﻡ َﻳ ْﻘ َ�ﺭ ْﺃ ِﻛ َﺗﺎﺑً�ﺎ َﻗ ﱡ‬ ‫ﺃ ُ ﱢﻣﻳ َ‬
‫ِ‬
‫)‪(9‬‬
‫ﻑ‪.‬‬‫ﺁﻥ ﺃ ُ ْﻧ ِﺯ َﻝ َﻋ َﻠﻰ َﺳ ْﺑ َﻌ ِﺔ ﺃَﺣْ ُﺭ ٍ‬ ‫َﻗﺎ َﻝ‪َ :‬ﻳﺎ ﻣ َُﺣ ﱠﻣ ُﺩ‪ ،‬ﺇِﻥﱠ ْﺍﻟﻘُﺭْ َ‬
‫ﻭﻗﺩ ﺟﺎء ﺃﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺳ�ﺄﻝ ﷲ ﺍﻟﺗﺧﻔﻳ�ﻑ ﻋ�ﻥ ﺃﻣﺗ�ﻪ ﻓ�ﻲ ﺃﻭﺟ�ﻪ ﻗ�ﺭﺍءﺓ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓﺧﻔ�ﻑ ﷲ‬
‫ﻋﻧﻬﻡ ﺑﺄﻣﺭﻩ ﺃﻥ ﻳﻘﺭﺉ ﺃﻣﺗﻪ ﻋﻠﻰ ﺳﺑﻌﺔ ﺃﺣﺭﻑ‪.‬‬
‫ﺎﺭ‪َ ،‬ﻓﺄ َ َﺗ�ﺎﻩُ ِﺟﺑ ِْﺭﻳ� ُﻝ ‪َ ‬ﻓ َﻘ�ﺎ َﻝ‪:‬‬ ‫ﺎﻥ ﻋِ ْﻧﺩَ ﺃَ َ‬ ‫ﺏ ﺃَﻥﱠ َﺭﺳُﻭ َﻝ ِ‬ ‫ُ‬
‫ﺿﺎ ِﺓ َﺑﻧِﻲ ﻏِ َﻔ ٍ‬ ‫ﷲ ‪َ ‬ﻛ َ‬ ‫ْﻥ َﻛﻌْ ٍ‬ ‫َﻓ َﻌﻥْ ﺃﺑﻲّ ﺑ ِ‬
‫ﷲ ﻣ َُﻌﺎ َﻓﺎ َﺗ� ُﻪ َﻭ َﻣ ْﻐﻔ َِﺭ َﺗ�ﻪُ‪،‬‬ ‫ﻑ‪َ .‬ﻗ�ﺎ َﻝ‪ :‬ﺃَﺳْ �ﺄ َ ُﻝ َ‬ ‫ﺁﻥ َﻋ َﻠ�ﻰ َﺣ�ﺭْ ٍ‬ ‫ﻙ ْﺍﻟﻘُﺭْ َ‬ ‫ﺉ ﺃ ُ ﱠﻣ َﺗ َ‬‫ُﻙ ﺃَﻥْ ُﺗ ْﻘ ِﺭ َ‬ ‫ﷲ ‪َ ‬ﻳﺄْ ُﻣﺭ َ‬ ‫ﺇِﻥﱠ َ‬
‫‪194‬‬
 ‫�ﻙ ْﺍﻟﻘُ�ﺭْ َ‬
‫ﺁﻥ‬ ‫ﺉ ﺃ ُ ﱠﻣ َﺗ َ‬ ‫ﻙ ﺃَﻥْ ُﺗ ْﻘ ِ�ﺭ َ‬ ‫ﷲ ‪َ ‬ﻳ�ﺄْ ُﻣ ُﺭ َ‬ ‫ﺍﻟﺛﺎ ِﻧ َﻳ� َﺔ‪َ ،‬ﻓ َﻘ�ﺎ َﻝ‪ :‬ﺇِﻥﱠ َ‬ ‫ﻳﻕ َﺫﻟ َِﻙ‪ُ .‬ﺛ ﱠﻡ ﺃَ َﺗﺎﻩُ ﱠ‬ ‫َﻭﺇِﻥﱠ ﺃ ُ ﱠﻣﺗِﻲ ﻻ ُﺗﻁِ ُ‬
‫ﺍﻟﺛﺎﻟِ َﺛ� َﺔ‪،‬‬‫ﻙ‪ُ .‬ﺛ ﱠﻡ َﺟ�ﺎءﻩُ ﱠ‬ ‫ﻳﻕ َﺫﻟِ َ‬ ‫ﷲ ﻣ َُﻌﺎ َﻓﺎ َﺗ ُﻪ َﻭ َﻣ ْﻐﻔ َِﺭ َﺗﻪُ‪َ ،‬ﻭﺇِﻥﱠ ﺃ ُ ﱠﻣﺗِﻲ ﻻ ُﺗﻁِ ُ‬ ‫ْﻥ‪َ .‬ﻗﺎ َﻝ‪ :‬ﺃَﺳْ ﺄ َ ُﻝ َ‬ ‫َﻋ َﻠﻰ َﺣﺭْ َﻓﻳ ِ‬
‫ﻑ‪َ .‬ﻓ َﻘ��ﺎ َﻝ‪ :‬ﺃَﺳْ ��ﺄ َ ُﻝ َ‬ ‫ﺁﻥ َﻋ َﻠ��ﻰ َﺛﻼ َﺛ�� ِﺔ ﺃَﺣْ �� ُﺭ ٍ‬ ‫��ﻙ ْﺍﻟﻘُ��ﺭْ َ‬‫ﺉ ﺃ ُ ﱠﻣ َﺗ َ‬ ‫ﷲ ‪َ ‬ﻳ��ﺄْ ُﻣﺭ َ َ‬
‫ﷲ‬ ‫��ﺭ َ‬‫ُﻙ ﺃﻥْ ُﺗ ْﻘ ِ‬ ‫َﻓ َﻘ��ﺎ َﻝ‪ :‬ﺇِﻥﱠ َ‬
‫ُﻙ ﺃَﻥْ‬‫ﷲ ‪َ ‬ﻳ�ﺄْ ُﻣﺭ َ‬ ‫َ‬ ‫ﻳﻕ َﺫﻟ َِﻙ‪ُ .‬ﺛ ﱠﻡ َﺟﺎءﻩُ ﺍﻟﺭﱠ ِﺍﺑ َﻌ َﺔ‪َ ،‬ﻓ َﻘﺎ َﻝ‪ :‬ﺇِﻥﱠ‬ ‫ُﻣ َﻌﺎ َﻓﺎ َﺗ ُﻪ َﻭ َﻣ ْﻐﻔ َِﺭ َﺗﻪُ‪َ ،‬ﻭﺇِﻥﱠ ﺃ ُ ﱠﻣﺗِﻲ ﻻ ُﺗﻁِ ُ‬
‫ﺻﺎﺑُﻭﺍ‪.‬‬ ‫ﻑ َﻗ َﺭﺅُ ﻭﺍ َﻋ َﻠ ْﻳ ِﻪ َﻓ َﻘ ْﺩ ﺃَ َ‬ ‫ﺁﻥ َﻋ َﻠﻰ َﺳﺑ َْﻌ ِﺔ ﺃَﺣْ ُﺭﻑٍ‪َ ،‬ﻓﺄ َ ﱡﻳ َﻣﺎ َﺣﺭْ ٍ‬ ‫ﻙ ْﺍﻟﻘُﺭْ َ‬ ‫ﺉ ﺃ ُ ﱠﻣ َﺗ َ‬ ‫ُﺗ ْﻘ ِﺭ َ‬
‫)‪(10‬‬

‫ﻭﻗﺩ ﺃﻗﺭﺃ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺃﺻﺣﺎﺑﻪ ﺑﺗﻠﻙ ﺍﻷﺣﺭﻑ ﺍﻟﻣﻧﺯﻟﺔ ﻋﻠﻳﻪ‪ ،‬ﻓﻛﺎﻧﻭﺍ ﻳﻘﺭﺅﻭﻥ ِﺑﻬﺎ‪ ،‬ﺣﺗ�ﻰ ﺃﻧﻛ�ﺭ‬
‫ﺑﻌﺿﻬﻡ ﻋﻠﻰ ﺑﻌﺽ ﻭﺟﻭﻫًﺎ ﻣﻥ ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﻓﺄﺧﺑﺭﻫﻡ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺑﺄﻥ ﺍﻟﻘ�ﺭﺁﻥ ﺃﻧ�ﺯﻝ ﻋﻠ�ﻰ ﺳ�ﺑﻌﺔ‬
‫ﺃﺣﺭﻑ‪.‬‬
‫�ﺎﻥ ﻓِ�ﻲ‬ ‫ُ�ﻭﺭ َﺓ ْﺍﻟﻔُﺭْ َﻗ ِ‬ ‫ِ�ﺯ ٍﺍﻡ َﻳ ْﻘ َ�ﺭﺃ ُ ﺳ َ‬ ‫ْ�ﻥ ﺣ َ‬ ‫ِ�ﻳﻡ ﺑ ِ‬ ‫ْ�ﻥ َﺣﻛ ِ‬ ‫ﺕ ِﻫ َﺷ�ﺎ َﻡ ﺑ َ‬ ‫ﺏ َﻗﺎ َﻝ‪َ :‬ﺳ� ِﻣﻌْ ُ‬ ‫ْﻥ ْﺍﻟ َﺧ ﱠﻁﺎ ِ‬ ‫َﻓ َﻌﻥْ ُﻋ َﻣ َﺭ ﺑ ِ‬
‫ﻑ َﻛﺛِﻳ� َ�ﺭ ٍﺓ َﻟ� ْﻡ ُﻳ ْﻘ ِﺭ ْﺋﻧِﻳ َﻬ��ﺎ‬ ‫ﺕ ﻟِﻘ َِﺭﺍء ِﺗ�ﻪِ‪َ ،‬ﻓ��ﺈِ َﺫﺍ ُﻫ� َ�ﻭ َﻳ ْﻘ� َ�ﺭﺃ ُ َﻋ َﻠ��ﻰ ُﺣ�ﺭُﻭ ٍ‬ ‫ﷲ ‪َ ،‬ﻓﺎﺳْ � َﺗ َﻣﻌْ ُ‬ ‫�ﻭﻝ ِ‬ ‫َﺣ َﻳ��ﺎ ِﺓ َﺭ ُﺳ� ِ‬
‫ﺕ‪َ :‬ﻣ�ﻥْ‬ ‫ﺕ َﺣ ﱠﺗﻰ َﺳﻠﱠ َﻡ‪َ ،‬ﻓ َﻠ ﱠﺑ ْﺑ ُﺗ ُﻪ ِﺑ ِﺭ َﺩﺍ ِﺋﻪِ‪َ ،‬ﻓﻘُ ْﻠ ُ‬ ‫ﺻﺑﱠﺭْ ُ‬ ‫ﺎﻭ ُﺭﻩُ ﻓِﻲ ﺍﻟﺻﱠﻼﺓِ‪َ ،‬ﻓ َﺗ َ‬ ‫ﷲ ‪َ ،‬ﻓﻛ ِْﺩ ُ ُ‬ ‫َﺭﺳُﻭ ُﻝ ِ‬
‫ﺕ ﺃ َﺳ ِ‬
‫ْﺕ‪َ ،‬ﻓ�ﺈِﻥﱠ‬ ‫�ﺕ‪َ :‬ﻛ َ�ﺫﺑ َ‬ ‫ﷲ ‪َ ،‬ﻓﻘُ ْﻠ ُ‬ ‫ﻙ َﺗ ْﻘ َ�ﺭﺃ؟ َﻗ�ﺎ َﻝ‪ :‬ﺃَ ْﻗ َﺭﺃَﻧِﻳ َﻬ�ﺎ َﺭﺳُ�ﻭ ُﻝ ِ‬ ‫ُ‬ ‫ﱡﻭﺭ َﺓ ﺍﻟﱠﺗِﻲ َﺳ� ِﻣﻌْ ُﺗ َ‬‫ﻙ َﻫ ِﺫ ِﻩ ﺍﻟﺳ َ‬ ‫ﺃَ ْﻗ َﺭﺃَ َ‬
‫ﷲ ‪،‬‬ ‫�ﻭﻝ ِ‬ ‫�ﺕ ِﺑ� ِﻪ ﺃَﻗُ��ﻭ ُﺩﻩُ ﺇِ َﻟ��ﻰ َﺭ ُﺳ� ِ‬ ‫ﺕ‪َ .‬ﻓﺎ ْﻧ َﻁ َﻠ ْﻘ� ُ‬‫ﷲ ‪َ ‬ﻗ� ْ�ﺩ ﺃَ ْﻗ َﺭﺃَﻧِﻳ َﻬ��ﺎ َﻋ َﻠ��ﻰ َﻏ ْﻳ� ِ�ﺭ َﻣ��ﺎ َﻗ� َ�ﺭ ْﺃ َ‬ ‫َﺭ ُﺳ��ﻭ َﻝ ِ‬
‫ﻑ َﻟ� ْﻡ ُﺗ ْﻘ ِﺭ ْﺋﻧِﻳ َﻬ�ﺎ‪َ ،‬ﻓ َﻘ�ﺎ َﻝ َﺭﺳُ�ﻭ ُﻝ ِ‬
‫ﷲ‬ ‫�ﺎﻥ َﻋ َﻠ�ﻰ ﺣُ�ﺭُﻭ ٍ‬ ‫ُ�ﻭﺭ ِﺓ ْﺍﻟﻔُﺭْ َﻗ ِ‬‫ﺕ َﻫ َﺫﺍ َﻳ ْﻘ َ�ﺭﺃ ُ ِﺑﺳ َ‬ ‫ﺕ‪ :‬ﺇِ ﱢﻧﻲ َﺳ ِﻣﻌْ ُ‬ ‫َﻓﻘُ ْﻠ ُ‬
‫ﷲ ‪َ :‬ﻛ َ�ﺫﻟ َِﻙ‬ ‫‪ :‬ﺃَﺭْ ﺳِ ْﻠ ُﻪ‪ .‬ﺍ ْﻗ َﺭ ْﺃ َﻳﺎ ِﻫ َﺷﺎ ُﻡ‪َ .‬ﻓ َﻘ َﺭﺃَ َﻋ َﻠ ْﻳ ِﻪ ْﺍﻟﻘ َِﺭﺍء َﺓ ﺍﻟﱠﺗِﻲ َﺳ ِﻣﻌْ ُﺗ ُﻪ َﻳ ْﻘ َﺭﺃُ‪َ ،‬ﻓ َﻘﺎ َﻝ َﺭﺳُﻭ ُﻝ ِ‬
‫ﷲ ‪َ :‬ﻛ َ�ﺫﻟ َِﻙ‬ ‫ﺕ ْﺍﻟﻘ َِ�ﺭﺍء َﺓ ﺍﻟﱠﺗِ�ﻲ ﺃَ ْﻗ َﺭﺃَﻧِ�ﻲ‪َ ،‬ﻓ َﻘ�ﺎ َﻝ َﺭﺳُ�ﻭ ُﻝ ِ‬ ‫ﺕ‪ُ ،‬ﺛ ﱠﻡ َﻗﺎ َﻝ‪ :‬ﺍ ْﻗ َ�ﺭ ْﺃ َﻳ�ﺎ ُﻋ َﻣ�ﺭُ‪َ ،‬ﻓ َﻘ َ�ﺭ ْﺃ ُ‬ ‫ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬
‫ْ )‪(11‬‬
‫ﺁﻥ ﺃ ُ ْﻧ ِﺯ َﻝ َﻋ َﻠﻰ َﺳﺑ َْﻌ ِﺔ ﺃَﺣْ ُﺭﻑٍ‪َ ،‬ﻓﺎ ْﻗﺭﺅُ ﻭﺍ َﻣﺎ َﺗ َﻳﺳ َﱠﺭ ِﻣﻧ ُﻪ‪.‬‬ ‫ﺕ‪ .‬ﺇِﻥﱠ َﻫ َﺫﺍ ْﺍﻟﻘُﺭْ َ‬ ‫ﺃ ُ ْﻧ ِﺯ َﻟ ْ‬
‫ﻭﻗﺩ ﺭﻭﻯ ﻧﺯﻭﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻥ ﺳﺑﻌﺔ ﻧﺣﻭ ﺛﻼﺛ�ﻳﻥ ﺻ�ﺣﺎﺑ ًّﻳﺎ‪ ،‬ﺣﺗ�ﻰ ﺫﻫ�ﺏ ﺃﺑ�ﻭ ﻋﺑﻳ�ﺩ ﻭﺍﻟﺣ�ﺎﻛﻡ‬
‫)‪(12‬‬
‫ﻭﺍﻟﺳﻳﻭﻁﻲ ﺇﻟﻰ ﺃﻧﻪ ﻣﻥ ﺍﻟﻣﺗﻭﺍﺗﺭ‪.‬‬
‫ﻭﻗﺩ ﻧﺎﺯﻉ ﺑﻌ�ﺽ ﺍﻟﻌﻠﻣ�ﺎء ﻓ�ﻲ ﺗ�ﻭﺍﺗﺭ ﻫ�ﺫﺍ ﺍﻟﺣ�ﺩﻳﺙ ﺭﻏ�ﻡ ﺣﺻ�ﻭﻝ ﻋ�ﺩﺩ ﺍﻟﺗ�ﻭﺍﺗﺭ ﻓ�ﻲ ﻁﺑﻘ�ﺔ‬
‫ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﺑﺯﻋﻡ ﺃﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻟﻡ ﻳﺗ�ﻭﻓﺭ ﻓ�ﻲ ﺍﻟﻁﺑﻘ�ﺎﺕ ﺍﻟﺗﺎﻟﻳ�ﺔ‪ ،‬ﻭﻫ�ﺫﺍ ﺧ�ﻼﻑ ﺍﻟﻌ�ﺎﺩﺓ‪ ،‬ﺇﺫ ﺇﻥ‬
‫ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﺍﻟ�ﺭﻭﺍﺓ ﻓ�ﻲ ﺍﻟﻁﺑﻘ�ﺎﺕ ﺍﻟﺗﺎﻟﻳ�ﺔ ﻳﻛﻭﻧ�ﻭﻥ ﺃﻛﺛ�ﺭ‪ ،‬ﻭﻳﻛﻔ�ﻲ ﻧ�ﺹ ﻣ�ﻥ ﻧ�ﺹ ﻣ�ﻥ ﺍﻟﻌﻠﻣ�ﺎء‬
‫ﻙ ﺃ ﱠﻧﻬﻡ ﺗﺣﻘﻘﻭﺍ ﻣﻥ ﺣﺻﻭﻝ ﻋﺩﺩ ﺍﻟﺗﻭﺍﺗﺭ ﻓﻲ ﻛﻝ ﻁﺑﻘﺔ‪.‬‬ ‫ﻋﻠﻰ ﺗﻭﺍﺗﺭﻩ‪ ،‬ﺇﺫ ﻻ ﺷ ﱠ‬
‫ﻙ ﻓﻳ��ﻪ‪ ،‬ﻭﻫ��ﻭ ﺩﺍ ﱞﻝ ﻋﻠ��ﻰ ﺭﺣﻣ��ﺔ ﷲ ِﺑﻬ��ﺫﻩ ﺍﻷﻣ��ﺔ‪،‬‬ ‫ﻭﺑﺎﻟﺟﻣﻠ��ﺔ‪ ،‬ﻓﺎﻟﺣ��ﺩﻳﺙ ﺛﺎﺑ��ﺕ ﺛﺑﻭ ًﺗ��ﺎ ﻻ ﺷ � ﱠ‬
‫)‪(13‬‬
‫ءﺍﻥ ﻟ ﱢِﻠﺫ ْﻛ ِﺭ }‪.‬‬ ‫ﻭﺗﻳﺳﻳﺭﻩ ﺗﻌﺎﻟﻰ َﻟﻬﺎ ﺗﻼﻭﺓ ﻫﺫﺍ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ ‪َ { :‬ﻭ َﻟ َﻘ ْﺩ َﻳﺳﱠﺭْ َﻧﺎ ْﺍﻟﻘُﺭْ َ‬

‫)‪ (1‬ﺍﻵﻳﺔ ‪ 2‬ﻣﻥ ﺳﻭﺭﺓ ﻳﻭﺳﻑ ‪. ‬‬

‫)‪ (2‬ﺍﻵﻳﺔ ‪ 195‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺷﻌﺭﺍء‪.‬‬
‫)‪ (3‬ﻣﻥ ﺍﻵﻳﺔ ‪ 4‬ﻣﻥ ﺳﻭﺭﺓ ﺇﺑﺭﺍﻫﻳﻡ ‪. ‬‬
‫)‪ (4‬ﺃﻱ ﻓ��ﻲ ﺃﻣ��ﺎﻛﻥ ﻗﺭﻳﺑ��ﺔ ﻣ��ﻥ ﻣﻛ��ﺔ ﻣﺛ��ﻝ َﻣ َﺟ ﱠﻧ��ﺔ ﻭﺫﻱ ْﺍﻟ َﻣﺟ��ﺎﺯ ﻭﻋُﻛ��ﺎﻅ‪ ،‬ﺍﻧﻅ��ﺭ ﻟﺳ��ﺎﻥ ﺍﻟﻌ��ﺭﺏ )ﺟ��ﻧﻥ(‬
‫)‪ ،(706/1‬ﻭ)ﺟﻭﺯ( )‪ ،(726/1‬ﻭ)ﻋﻛﻅ( )‪.(3058/4‬‬
‫)‪ (5‬ﺍﻧﻅﺭ ﺍﻟﺻﺎﺣﺑﻲ ﻓﻲ ﻓﻘﺔ ﺍﻟﻠﻐﺔ ﻻﺑﻥ ﻓﺎﺭﺱ ﺹ ‪.55‬‬
‫ﻗﺭﻳﺵ )‪(621/6‬ﺡ ‪.3506‬‬ ‫ٍ‬ ‫)‪ (6‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﺍﻟﻣﻧﺎﻗﺏ ﺑﺎﺏ ﻧﺯﻝ ﺍﻟﻘﺭﺁﻥ ﺑﻠﺳﺎﻥ‬
‫)‪ (7‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.385‬‬

‫‪195‬‬
 ‫)‪ (8‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(625/8‬‬
‫ﻑ‬ ‫ﺁﻥ ﺃ ُ ْﻧ� ِ�ﺯ َﻝ َﻋ َﻠ��ﻰ َﺳ �ﺑ َْﻌ ِﺔ ﺃَﺣْ � ُﺭ ٍ‬
‫ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣ��ﺫﻱ ﻓ��ﻲ ﺳ��ﻧﻧﻪ‪ ،‬ﻛﺗ��ﺎﺏ ﺍﻟﻘ��ﺭﺍءﺍﺕ‪َ ،‬ﺑ��ﺎﺏ َﻣ��ﺎ َﺟ��ﺎ َء ﺃَﻥﱠ ْﺍﻟﻘُ��ﺭْ َ‬
‫)‪(9‬‬

‫)‪ (195-194/5‬ﺡ ‪ ،2944‬ﻭﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻣﺳﻧﺩ ﺍﻷﻧﺻﺎﺭ )‪ (157/6‬ﺡ ‪.20699‬‬

‫ﺁﻥ َﻋ َﻠ�ﻰ َﺳ�ﺑ َْﻌ ِﺔ‬ ‫�ﺎﻥ ﺃَﻥﱠ ْﺍﻟﻘُ�ﺭْ َ‬
‫ﻭﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ‪ ،‬ﻛﺗﺎﺏ ﺻﻼﺓ ﺍﻟﻣﺳﺎﻓﺭﻳﻥ ﻭﻗﺻﺭﻫﺎ‪َ ،‬ﺑ�ﺎﺏ َﺑ َﻳ ِ‬
‫)‪(10‬‬

‫ﻑ )‪ (103-101/6‬ﺡ ‪ ،820‬ﻭﺍﻟﻧﺳ��ﺎﺋﻲ ﻓ��ﻲ ﺳ��ﻧﻧﻪ‪ ،‬ﻛﺗ��ﺎﺏ ﺍﻻﻓﺗﺗ��ﺎﺡ‪ ،‬ﺑ��ﺎﺏ ﺟ��ﺎﻣﻊ ﻣ��ﺎ ﺟ��ﺎء ﻓ��ﻲ‬ ‫ﺃَﺣْ � ُﺭ ٍ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﻟﻠﻔﻅ ﻟﻪ )‪ (153-152/2‬ﺡ ‪ ،939‬ﻭﺃﺑﻭ ﺩﺍﻭﺩ ﻓﻲ ﺳﻧﻧﻪ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ ﺑ�ﺎﺏ ﺃﻧ�ﺯﻝ ﺍﻟﻘ�ﺭﺁﻥ‬
‫ﻋﻠﻰ ﺳﺑﻌﺔ ﺃﺣﺭﻑ )‪ (76/2‬ﺡ ‪.1478‬‬
‫)‪ (11‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺃﻧﺯﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠ�ﻰ ﺳ�ﺑﻌﺔ ﺃﺣ�ﺭﻑ )‪(639-638/8‬‬
‫ﺁﻥ َﻋ َﻠ�ﻰ‬ ‫ﺎﻥ ﺃَﻥﱠ ْﺍﻟﻘُ�ﺭْ َ‬ ‫ﺡ ‪ ،4992‬ﻭﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ‪ ،‬ﻛﺗﺎﺏ ﺻﻼﺓ ﺍﻟﻣﺳﺎﻓﺭﻳﻥ ﻭﻗﺻﺭﻫﺎ‪َ ،‬ﺑﺎﺏ َﺑ َﻳ ِ‬
‫ﻑ )‪ (100-98/6‬ﺡ ‪ ،818‬ﻭﺍﻟﻧﺳﺎﺋﻲ ﻓﻲ ﺳﻧﻧﻪ‪ ،‬ﻛﺗﺎﺏ ﺍﻻﻓﺗﺗﺎﺡ‪ ،‬ﺑ�ﺎﺏ ﺟ�ﺎﻣﻊ ﻣ�ﺎ ﺟ�ﺎء ﻓ�ﻲ‬ ‫َﺳﺑ َْﻌ ِﺔ ﺃَﺣْ ُﺭ ٍ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﻟﻠﻔﻅ ﻟﻪ )‪ (151-150/2‬ﺡ ‪ ،937‬ﻭﺃﺑﻭ ﺩﺍﻭﺩ ﻓﻲ ﺳﻧﻧﻪ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ ﺑ�ﺎﺏ ﺃﻧ�ﺯﻝ ﺍﻟﻘ�ﺭﺁﻥ‬
‫ﻋﻠﻰ ﺳﺑﻌﺔ ﺃﺣﺭﻑ )‪ (76-75/2‬ﺡ ‪.1475‬‬
‫)‪ (12‬ﺍﻧﻅﺭ ﻧﻅﻡ ﺍﻟﻣﺗﻧﺎﺛﺭ ﻣﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﻣﺗﻭﺍﺗﺭ ﻟﻠﻛﺗﺎﻧﻲ ﺹ ‪ 174-173‬ﺡ ‪ ،197‬ﻭﺍﻹﺗﻘﺎﻥ ﻓ�ﻲ ﻋﻠ�ﻭﻡ‬
‫ﺍﻟﻘﺭﺁﻥ )‪.(131/1‬‬
‫)‪ (13‬ﻣﻥ ﻣﻭﺍﺿﻌﻪ ﺍﻵﻳﺔ ‪ 17‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻘﻣﺭ‪.‬‬

‫‪196‬‬
 ‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‬
‫ﺍﺧﺗﻠﻑ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ﺍﻟﻣﺭﺍﺩ ﻣﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ﻓ�ﻲ ﺍﻷﺣﺎﺩﻳ�ﺙ ﺍﻟﻣ�ﺫﻛﻭﺭﺓ ﺍﺧﺗﻼ ًﻓ�ﺎ ﻛﺑﻳ�ﺭً ﺍ‪،‬‬
‫ً )‪(1‬‬
‫ِﻑ ﻓﻲ ﻣﻌﻧﻰ ﻫﺫﺍ ﺍﻟﺣﺩﻳﺙ ﻋﻠﻰ ﻧﺣﻭ ﺃﺭﺑﻌﻳﻥ ﻗﻭﻻ‪.‬‬ ‫ﺣﺗﻰ ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﺍﺧ ُﺗﻠ َ‬
‫ﻭﺍﻟﻧﺎﻅﺭ ﻓﻲ ﺗﻠﻙ ﺍﻷﻗﻭﺍﻝ ﻳﻘﻁﻊ ﺑﺄﻥ ﺃﻛﺛﺭﻫﺎ ﻣﺗﺩﺍﺧﻝ‪ ،‬ﻭﻛﺛﻳ ٌﺭ ﻣﻧﻬﺎ ﻻ ﻳُﻌﻠ�ﻡ ﻗﺎﺋﻠ�ﻪ‪ ،‬ﻭﻻ ﻳُﻌﻠ�ﻡ‬
‫ﻟﻪ ﺩﻟﻳ ٌﻝ ﻳﺅﻳﺩﻩ ﻋﻧﺩ ﺍﻟﻧﻅﺭ ﻭﺍﻟﺗﻣﺣﻳﺹ‪.‬‬
‫ﻣﺗﺩﺍﺧﻠ�ﺔ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﻣﺳ�ﺗﻧﺩﻫﺎ‪ ،‬ﻭﻻ ﻋﻣﱠ�ﻥ ُﻧﻘﻠ�ﺕ‪ ،‬ﻭﻻ‬ ‫ٌ‬ ‫ﻗﺎﻝ ﺍﻟﻣﺭﺳ�ﻲ‪ (2):‬ﻫ�ﺫﻩ ﺍﻟﻭﺟ�ﻭﻩ ﻛﻠﻬ�ﺎ‬
‫ﺃﺩﺭﻱ ﻟ َﻡ ﺧﺹﱠ ﻛﻝ ﻭﺍﺣﺩ ﻣﻧﻬﻡ ﻫﺫﻩ ﺍﻷﺣﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ِﺑﻣ�ﺎ ﺫﻛ�ﺭ؛ ﻣ�ﻊ ﺃﻥﱠ ﻛﻠﻬ�ﺎ ﻣﻭﺟ�ﻭﺩﺓ ﻓ�ﻲ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻼ ﺃﺩﺭﻱ ﻣﻌﻧﻰ ﺍﻟﺗﺧﺻﻳﺹ! ﻭﻓﻳﻬﺎ ﺃﺷﻳﺎء ﻻ ﺃﻓﻬﻡ ﻣﻌﻧﺎﻫﺎ ﻋﻠﻰ ﺍﻟﺣﻘﻳﻘ�ﺔ‪ ،‬ﻭﺃﻛﺛﺭﻫ�ﺎ‬
‫ﺣﻛﻳﻡ ﺍﻟﺫﻱ ﻓﻲ ﺍﻟﺻﺣﻳﺢ‪ ،‬ﻓﺈ ﱠﻧﻬﻣﺎ ﻟﻡ ﻳﺧﺗﻠﻔﺎ ﻓ�ﻲ ﺗﻔﺳ�ﻳﺭﻩ‬ ‫ٍ‬ ‫ﻋﻣﺭ ﻣﻊ ﻫﺷﺎﻡ ﺑﻥ‬ ‫َ‬ ‫ﻳﻌﺎﺭﺿﻪ ﺣﺩﻳﺙ‬
‫ﻭﻻ ﺃﺣﻛﺎﻣ��ﻪ‪ ،‬ﺇ ﱠﻧﻣ��ﺎ ﺍﺧﺗﻠﻔ��ﺎ ﻓ��ﻲ ﻗ��ﺭﺍءﺓ ﺣﺭﻭﻓ��ﻪ‪ ،‬ﻭﻗ��ﺩ ﻅ��ﻥﱠ ﻛﺛﻳ � ٌﺭ ﻣ��ﻥ ﺍﻟﻌ��ﻭﺍ ﱢﻡ ﺃﻥ ﺍﻟﻣ��ﺭﺍﺩ ِﺑﻬ��ﺎ‬
‫)‪(3‬‬
‫ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻭﻫﻭ ﺟﻬ ٌﻝ ﻗﺑﻳﺢ‪.‬‬
‫ﻭﺍﻟﺫﻱ ﻳﺳﺗﺣﻕ ﺍﻟﻣﻧﺎﻗﺷﺔ ﻣﻥ ﻫﺫﻩ ﺍﻷﻗﻭﺍﻝ ﺳﺗﺔ ﺃﻗﻭﺍﻝ‪:‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺣﺩﻳﺙ ﻣﻥ ﺍﻟﻣﺷﻛﻝ ﺍﻟﻣﺗﺷﺎﺑﻪ ﺍﻟﺫﻱ ﻻ ﻳُﻌﻠﻡ ﻣﻌﻧﺎﻩ‪ ،‬ﻷﻥ ﺍﻟﺣﺭﻑ ﻣﺷ�ﺗﺭﻙ‬
‫ﻣﻌﺎﻥ ﻛﺛﻳﺭﺓ‪ ،‬ﻛﺎﻟﻛﻠﻣﺔ ﻭﺍﻟﻣﻌﻧﻰ‪ ،‬ﻭﺣﺭﻑ ﺍﻟﻬﺟ�ﺎء‪ ،‬ﻭﺍﻟﺟﻬ�ﺔ‪ ،‬ﻭﻟ�ﻡ ﻳُﻌ�ﻳﱠﻥ‬ ‫ٍ‬ ‫ﻟﻔﻅﻲ‪ ،‬ﻳﺻﺩﻕ ﻋﻠﻰ‬
‫ﺍﻟﻣﺭﺍﺩ ﻣﻧﻬﺎ ﻓﻲ ﺍﻟﺣﺩﻳﺙ‪.‬‬
‫)‪(4‬‬
‫ﻭﻫﻭ ﻗﻭﻝ ﺃﺑﻲ ﺟﻌﻔﺭ ﻣﺣﻣﺩ ﺑﻥ ﺳﻌﺩﺍﻥ ﺍﻟﻧﺣﻭﻱ‪.‬‬
‫ﻭﻳ َُﺭ ﱡﺩ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺑﺄﻧﻪ ﻻ ﻳﻠﺯﻡ ﻣﻥ ﻣﺟﺭﺩ ﺍﻻﺷﺗﺭﺍﻙ ﺍﻟﻠﻔﻅﻲ ﺍﻹﺷﻛﺎﻝ ﺍﻟﺻﺎﺭﻑ ﻋ�ﻥ ﺇﺩﺭﺍﻙ‬
‫ﻣﻌﻧﻰ ﺍﻟﻣﻘﺻﻭﺩ؛ ﻷﻥ ﺍﻟﻣﺷﺗﺭﻙ ﺍﻟﻠﻔﻅﻲ ﻳﺗﺭﺟﺢ ﺃﺣﺩ ﻣﻌﺎﻧﻳﻪ ﺑﻘﺭﻳﻧﺔ ﻟﻔﻅﻳﺔ ﺃﻭ ﺣﺎﻟﻳﺔ‪.‬‬
‫ﻭﻗﺩ ﻗﺎﻣﺕ ﺍﻟﻘﺭﺍﺋﻥ ﻋﻠﻰ ﺗﻌﻳﱡﻥ ﺃﺣﺩ ﺍﻟﻣﻌﺎﻧﻲ‪ ،‬ﻭﻣﻧﻊ ﻣﺎ ﻋﺩﺍﻩ‪ ،‬ﻓ�ﻼ ﻳﺻ�ﺢ ﺇﺭﺍﺩﺓ ﺍﻟﻛﻠﻣ�ﺔ ﻫﻧ�ﺎ‪،‬‬
‫ﻷﻥ ﺍﻟﻘﺭﺁﻥ ﻣﺅﻟﻑ ﻣﻥ ﻛﻠﻣﺎﺕ ﻛﺛﻳﺭﺓ‪ ،‬ﻭﻟﻳﺱ ﻣﻥ ﺳﺑﻊ ﻓﻘ�ﻁ‪ ،‬ﻭﻻ ﻳﺻ�ﺢ ﺇﺭﺍﺩﺓ ﺍﻟﻣﻌﻧ�ﻰ‪ ،‬ﻷﻥ‬
‫ﻣﻌ��ﺎﻧﻲ ﺍﻟﻘ��ﺭﺁﻥ ﻛﺛﻳ��ﺭﺓ ﺟ � ًّﺩﺍ ﺗﻔ��ﻭﻕ ﺍﻟﺣﺻ��ﺭ‪ ،‬ﻭﻻ ﻳﺻ��ﺢ ﺇﺭﺍﺩﺓ ﺣ��ﺭﻑ ﺍﻟﻬﺟ��ﺎء‪ ،‬ﻷﻥ ﺍﻟﻘ��ﺭﺁﻥ‬
‫ﻣﺷﺗﻣﻝ ﻋﻠﻰ ﺟﻣﻳﻊ ﺣﺭﻭﻑ ﺍﻟﻬﺟﺎء‪ ،‬ﻻ ﻋﻠﻰ ﺳ�ﺑﻌﺔ ﻣﻧﻬ�ﺎ ﻓﻘ�ﻁ‪ ،‬ﻓﺗﻌ�ﻳﱠﻥ ﺃﻥ ﺍﻟﻣ�ﺭﺍﺩ ﺑ�ﺎﻟﺣﺭﻑ‬
‫ﻫﻧﺎ ﻫﻭ ﺍﻟﺟﻬﺔ‪ ،‬ﻭﺑﺫﻟﻙ ﻳﺑﻁﻝ ﺍﻟﻘﻭﻝ ﺑﺈﺷﻛﺎﻝ ﻣﻌﻧﻰ ﺍﻟﺣﺩﻳﺙ‪.‬‬
‫ﻛﻣﺎ ﻳ َُﺭ ﱡﺩ ِﺑﻣﺎ ﺛﺑﺕ ﻓﻲ ﻧﺹ ﺍﻟﺣﺩﻳﺙ ﻣﻥ ﺃﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺃُﻣِ�ﺭ ﺃﻥ ﻳﻘ�ﺭﺉ ﺃﻣﺗ�ﻪ ِﺑﻬ�ﺫﻩ ﺍﻷﺣ�ﺭﻑ‪،‬‬
‫ﻭﺃﻧﻪ ﻗﺩ ﻓﻌﻝ‪ ،‬ﻭﺃﻣ�ﺭ ﺃﻣﺗ�ﻪ ﺃﻥ ﺗﻘ�ﺭﺃ ﺍﻟﻘ�ﺭﺁﻥ ِﺑﻬ�ﺎ‪ ،‬ﻭﻗ�ﺩ ﻓﻌﻠ�ﺕ‪ ،‬ﻓﻘ�ﺭﺃ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ‬ﻋﻠ�ﻰ ﻫ�ﺫﻩ‬
‫ﺍﻷﺣﺭﻑ‪ ،‬ﻓﻬﻲ ﻣﻌﻠﻭﻣﺔ ﻟﺩﻯ ﺍﻟﻛﺛﻳ�ﺭ ﻣ�ﻧﻬﻡ‪ ،‬ﻓ�ﻼ ﻳﻌﻘ�ﻝ ﺃﻥ ﻳﻛ�ﻭﻥ ﺍﻟﺣ�ﺩﻳﺙ ﻣ�ﻊ ﻛ�ﻝ ﺫﻟ�ﻙ ﻣ�ﻥ‬
‫ﺍﻟﻣﺗﺷﺎﺑﻪ ﺍﻟﺫﻱ ﻻ ﻳُﺩﺭﻯ ﻣﻌﻧﺎﻩ‪.‬‬
‫ﻭﻳ َُﺭ ﱡﺩ ﺃﻳﺿًﺎ ﺑﺄﻥ ﺍﻟﺣﺩﻳﺙ ﻧﺹ ﻋﻠﻰ ﺃﻥ ﺍﻟﺣﻛﻣ�ﺔ ﻣ�ﻥ ﺇﻧ�ﺯﺍﻝ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ﻫ�ﻭ ﺍﻟﺗﻳﺳ�ﻳﺭ‬
‫ﻋﻠﻰ ﺍﻷﻣﺔ‪ ،‬ﻓﻛﻳﻑ ﻳﺗﺣﻘﻕ ﺍﻟﺗﻳﺳﻳﺭ ﺑﺷﻲء ﻣﺟﻬﻭﻝ؟!‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻥ ﺣﻘﻳﻘﺔ ﺍﻟﻌﺩﺩ ﻏﻳﺭ ﻣﺭﺍﺩﺓٍ‪ ،‬ﻭﺫﻟﻙ ﻷﻥ ﻟﻔﻅ ﺍﻟﺳﺑﻌﺔ ﻳﻁﻠﻕ ﻓﻲ ﻟﺳﺎﻥ ﺍﻟﻌ�ﺭﺏ‬
‫ﻭﻳﺭﺍﺩ ﺑﻪ ﺍﻟﻛﺛﺭﺓ ﻓﻲ ﺍﻵﺣﺎﺩ‪ ،‬ﻛﻣﺎ ﻳﻁﻠﻕ ﻟﻔﻅ ﺍﻟﺳﺑﻌﻳﻥ ﻭﻳﺭﺍﺩ ﺑﻪ ﺍﻟﻛﺛﺭﺓ ﻓﻲ ﺍﻟﻌﺷﺭﺍﺕ‪ ،‬ﻭﻟﻔ�ﻅ‬
‫ﺍﻟﺳﺑﻌﻣﺎﺋﺔ ﻭﻳﺭﺍﺩ ﺑﻪ ﺍﻟﻛﺛﺭﺓ ﻓﻲ ﺍﻟﻣﺋﺎﺕ‪.‬‬
‫)‪(5‬‬
‫ﻭﻫﻭ ﻣﺫﻫﺏ ﺍﻟﻘﺎﺿﻲ ﻋﻳﺎﺽ ﻭﻧﺣﻰ ﻫﺫﺍ ﺍﻟﻣﻧﺣﻰ ﺍﻟﻘﺎﺳﻣﻲ‪ ،‬ﻭﺍﻟﺭﺍﻓﻌﻲ‪.‬‬
‫ﻭﻳﺭ ﱡﺩ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺃﻥ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻭﺍﺭﺩﺓ ﻓﻲ ﻫﺫﺍ ﺍﻷﻣﺭ ﺻﺭﻳﺣﺔ ﻓﻲ ﺇﺭﺍﺩﺓ ﺣﺻﺭ ﺍﻟﻌﺩﺩ ﻓ�ﻲ‬
‫ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻓﻔﻳﻬﺎ ﺍﺳﺗﺯﺍﺩﺓ ﺍﻟﺭﱠ ﺳُﻭﻝ ‪ ‬ﻣﻥ ﺟﺑﺭﻳﻝ ﺍﻷﺣﺭﻑ ﺣﺭ ًﻓﺎ ﺣﺭ ًﻓﺎ‪ ،‬ﻭﻫﺫﺍ ﻗﺭﻳﻧﺔ ﻋﻠ�ﻰ ﺃﻥ‬
‫‪197‬‬
 ‫ﺩﺩ ﺍﻵﺣﺎ ُﺩ ﺍﻟﻭﺍﻗ ُﻊ ﺑﻳﻥ ﺍﻟﺳﺗﺔ ﻭﺍﻟﺛﻣﺎﻧﻳﺔ‪.‬‬
‫)‪(6‬‬
‫ﺍﻟﻣﺭﺍﺩَ ﺍﻟﻌ ُ‬
‫ﺍﻟﻘ���ﻭﻝ ﺍﻟﺛﺎﻟ���ﺙ‪ :‬ﺃﻥ ﺍﻟﻣﻘﺻ���ﻭﺩ ﺳ���ﺑﻌﺔ ﺃﺻ���ﻧﺎﻑ ﻣ���ﻥ ﺍﻟﻣﻌ���ﺎﻧﻲ ﻭﺍﻷﺣﻛ���ﺎﻡ‪ ،‬ﻭﻫ���ﻲ‪ :‬ﺍﻟﺣ���ﻼﻝ‬
‫ﻭﺍﻟﺣﺭﺍﻡ‪ ،‬ﻭﺍﻷﻣﺭ ﻭﺍﻟﺯﺟﺭ‪ ،‬ﻭﺍﻟﻣﺣﻛﻡ ﻭﺍﻟﻣﺗﺷﺎﺑﻪ‪ ،‬ﻭﺍﻷﻣﺛﺎﻝ‪.‬‬
‫ﻭﻗﺩ ﺍﺳﺗﺩﻝ ﺃﺻﺣﺎﺏ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ِﺑﻣﺎ ﺭﻭﻱ ﻋ�ﻥ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ ﻋ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺃﻧ�ﻪ ﻗ�ﺎﻝ‪ :‬ﻛ�ﺎﻥ‬
‫ﻑ ﻭﺍﺣﺩٍ‪ ،‬ﻭﻧﺯﻝ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﻥ ﺳ�ﺑﻌﺔ ﺃﺑ�ﻭﺍﺏٍ‪،‬‬ ‫ﺍﻟﻛﺗﺎﺏ ﺍﻷﻭﻝ ﻳﻧﺯﻝ ﻣﻥ ﺑﺎﺏ ﻭﺍﺣﺩٍ‪ ،‬ﻭﻋﻠﻰ ﺣﺭ ٍ‬
‫ﻭﻋﻠ�ﻰ ﺳ�ﺑﻌﺔ ﺃﺣ�ﺭﻑ‪ :‬ﺯﺍﺟ� ٌﺭ ﻭﺁﻣ�ﺭٌ‪ ،‬ﻭﺣ�ﻼ ٌﻝ ﻭﺣ�ﺭﺍ ٌﻡ‪ ،‬ﻭﻣﺣﻛ� ٌﻡ ﻭﻣﺗﺷ�ﺎﺑﻪٌ‪ ،‬ﻭﺃﻣﺛ�ﺎﻝ‪ ،‬ﻓ��ﺄﺣﻠﱡﻭﺍ‬
‫ﺣﻼﻟ��ﻪ‪ ،‬ﻭﺣﺭﱢ ﻣ��ﻭﺍ ﺣﺭﺍﻣ��ﻪ‪ ،‬ﻭﺍﻓﻌﻠ��ﻭﺍ ﻣ��ﺎ ﺃُﻣ��ﺭ ُﺗﻡ ﺑ��ﻪ‪ ،‬ﻭﺍﻧﺗﻬ��ﻭﺍ ﻋ ﱠﻣ��ﺎ ُﻧﻬﻳ��ﺗﻬﻡ ﻋﻧ��ﻪ‪ ،‬ﻭﺍﻋﺗﺑ��ﺭﻭﺍ‬
‫)‪(7‬‬
‫ﻣﺗﺷﺎﺑﻬﻪ‪ ،‬ﻭﻗﻭﻟﻭﺍ‪ :‬ﺁﻣﻧﺎ ﺑﻪ ﻛﻝ ﻣﻥ ﻋﻧﺩ ﺭﺑﻧﺎ‪.‬‬ ‫ِ‬ ‫ﺑﺄﻣﺛﺎﻟﻪ‪ ،‬ﻭﺍﻋﻣﻠﻭﺍ ِﺑﻣﺣﻛﻣﻪ‪ ،‬ﻭﺁﻣﻧﻭﺍ ِﺑ‬
‫ﻭﻳُﻧﺎﻗﺵ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺑﺄﻥ ﻫﺫﺍ ﺍﻟﺣﺩﻳﺙ ﻗﺩ ﺍﻧﺗﻘﺩﻩ ﺍﻟﻌﻠﻣﺎء‪ ،‬ﻭﻟﻡ ﻳﺳﻠﻣﻭﺍ ﺑﺻﺣﺗﻪ‪.‬‬
‫)‪(8‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﻋﺑﺩ ﺍﻟﺑﺭ‪ :‬ﻭﻫﻭ ﺣﺩﻳﺙ ﻋﻧﺩ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﻻ ﻳﺛﺑﺕ‪ ،‬ﻭﻫﻭ ﻣﺟﻣﻊ ﻋﻠﻰ ﺿﻌﻔﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﻗﺩ ﺻﺣﺢ ﺍﻟﺣﺩﻳﺙ ﺍﻟﻣﺫﻛﻭﺭ ﺍﺑﻥ ﺣﺑﺎﻥ ﻭﺍﻟﺣ�ﺎﻛﻡ‪ ،‬ﻭﻓ�ﻲ ﺗﺻ�ﺣﻳﺣﻪ‬
‫ﻧﻅﺭٌ؛ ﻻﻧﻘﻁﺎﻋﻪ ﺑ�ﻳﻥ ﺃﺑ�ﻲ ﺳ�ﻠﻣﺔ ﻭﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‪ ،‬ﻭﻗ�ﺩ ﺃﺧﺭﺟ�ﻪ ﺍﻟﺑﻳﻬﻘ�ﻲ ﻣ�ﻥ ﻭﺟ�ﻪ ﺁﺧ�ﺭ ﻋ�ﻥ‬
‫)‪(9‬‬
‫ﺍﻟﺯﻫﺭﻱ ﻋﻥ ﺃﺑﻲ ﺳﻠﻣﺔ ﻣﺭﺳﻼً‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺫﺍ ﻣﺭﺳﻝ ﺟﻳ ٌﺩ‪.‬‬
‫ﻛﻣﺎ ﺃﻥ ﺳﻳﺎﻕ ﺍﻷﺣﺎﺩﻳﺙ ﻳﺄﺑﻰ ﺣﻣﻝ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻋﻠ�ﻰ ﻫ�ﺫﻩ ﺍﻟﻭﺟ�ﻭﻩ‪ ،‬ﺑ�ﻝ ﻫ�ﻲ‬
‫ﻅﺎﻫﺭﺓٌ ﻓ�ﻲ ﺃﻥ ﺍﻟﻣ�ﺭﺍﺩ ﺃﻥ ﺍﻟﻛﻠﻣ�ﺔ ﺍﻟﻭﺍﺣ�ﺩﺓ ُﺗﻘ�ﺭﺃ ﻋﻠ�ﻰ ﻭﺟﻬ�ﻳﻥ ﻭﺛﻼﺛ�ﺔ ﻭﺃﺭﺑﻌ�ﺔ ﺇﻟ�ﻰ ﺳ�ﺑﻌﺔ‪،‬‬
‫َﺗﻬﻭﻳ ًﻧﺎ ﻭﺗﻳﺳﻳﺭً ﺍ‪.‬‬
‫ﻛﻣﺎ ﺃﻥ ﺍﻟﺷﻲء ﺍﻟﻭﺍﺣﺩ ﻻ ﻳﻛﻭﻥ ﺣﻼﻻً ﻭﺣﺭﺍﻣًﺎ ﻓﻲ ﺁﻥ ﻭﺍﺣﺩ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻁﺑﺭﻱ‪ :‬ﻭﻣﻌﻠ�ﻭ ٌﻡ ﺃﻥ َﺗﻣ�ﺎﺭﻳﻬﻡ ﻓﻳﻣ�ﺎ َﺗﻣ�ﺎﺭﻭﺍ ﻓﻳ�ﻪ ﻣ�ﻥ ﺫﻟ�ﻙ‪ ،‬ﻟ�ﻭ ﻛ�ﺎﻥ َﺗﻣﺎﺭﻳً�ﺎ ﻭﺍﺧﺗﻼ ًﻓ�ﺎ‬
‫ﻓﻳﻣﺎ ﺩﻟ�ﺕ ﻋﻠﻳ�ﻪ ﺗﻼﻭ ُﺗﻬ�ﻡ ﻣ�ﻥ ﺍﻟﺗﺣﻠﻳ�ﻝ ﻭﺍﻟﺗﺣ�ﺭﻳﻡ‪ ،‬ﻭﺍﻟﻭﻋ�ﺩ ﻭﺍﻟﻭﻋﻳ�ﺩ‪ ،‬ﻭﻣ�ﺎ ﺃﺷ�ﺑﻪ ﺫﻟ�ﻙ ﻟﻛ�ﺎﻥ‬
‫)‪(10‬‬
‫ﻣﺳﺗﺣﻳﻼً ﺃﻥ ﻳﺻﻭﱢ ﺏ ﺟﻣﻳﻌﻬﻡ‪.‬‬
‫ﻭﻟﺫﻟﻙ ﺫﻫﺏ ﺃﺑ�ﻭ ﻋﻠ�ﻲ ﺍﻷﻫ�ﻭﺍﺯﻱ ﻭﻏﻳ�ﺭﻩ ﺇﻟ�ﻰ ﺃﻥ ﻗﻭﻟ�ﻪ‪ :‬ﺯﺍﺟ� ٌﺭ ﻭﺁﻣ� ٌﺭ… ﺍﺳ�ﺗﺋﻧﺎﻑ ﻛ�ﻼﻡ‬
‫ﺁﺧﺭ‪ ،‬ﺃﻱ ﻫﻭ ﺯﺍﺟﺭٌ‪ ،‬ﺃﻱ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻟﻡ ﻳﺭﺩ ﺑﻪ ﺗﻔﺳﻳﺭ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪.‬‬
‫ﻭﻳﺅﻳﺩ ﺫﻟﻙ ﻣﺎ ﺟ�ﺎء ﻓ�ﻲ ﺑﻌ�ﺽ ﺭﻭﺍﻳ�ﺎﺕ ﺍﻟﺣ�ﺩﻳﺙ‪ :‬ﺯﺍﺟ�ﺭً ﺍ ﻭﺁﻣ�ﺭً ﺍ… ﺑﺎﻟﻧﺻ�ﺏ‪ ،‬ﺃﻱ‪ :‬ﻧ�ﺯﻝ‬
‫ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺻﻔﺔ‪.‬‬
‫ﻭﻗ��ﺎﻝ ﺃﺑ��ﻭ ﺷ��ﺎﻣﺔ‪ :‬ﻳﺣﺗﻣ��ﻝ ﺃﻥ ﻳﻛ��ﻭﻥ ﺍﻟﺗﻔﺳ��ﻳﺭ ﺍﻟﻣ��ﺫﻛﻭﺭ ﻟﻸﺑ��ﻭﺍﺏ‪ ،‬ﻻ ﻟﻸﺣ��ﺭﻑ‪ ،‬ﺃﻱ‪ :‬ﻫ��ﻲ‬
‫ﺳﺑﻌﺔ ﺃﺑﻭﺍﺏ ﻣﻥ ﺃﺑﻭﺍﺏ ﺍﻟﻛﻼﻡ ﻭﺃﻗﺳﺎﻣﻪ‪ ،‬ﻭﺃﻧﺯﻟﻪ ﷲ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺻﻧﺎﻑ‪ ،‬ﻟ�ﻡ ﻳﻘﺗﺻ�ﺭ ﻣﻧﻬ�ﺎ‬
‫)‪(11‬‬
‫ﻋﻠﻰ ﺻﻧﻑ ﻭﺍﺣﺩٍ‪ ،‬ﻛﻐﻳﺭﻩ ﻣﻥ ﺍﻟﻛﺗﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺣﺟﺭ‪ :‬ﻭﻣِﻣﺎ ﻳﻭﺿﺢ ﺃﻥ ﻗﻭﻟﻪ ﺯﺍﺟ ٌﺭ ﻭﺁﻣ ٌﺭ ﺍﻟﺦ ﻟﻳﺱ ﺗﻔﺳﻳﺭً ﺍ ﻟﻸﺣﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ‪ :‬ﻣ�ﺎ‬
‫ﻭﻗﻊ ﻓﻲ ﻣﺳﻠﻡ ﻣﻥ ﻁﺭﻳﻕ ﻳﻭﻧﺱ ﻋﻥ ﺍﺑﻥ ﺷﻬﺎﺏ ﻋﻘﺏ ﺣﺩﻳﺙ ﺍﺑﻥ ﻋﺑﺎﺱ‪ ،‬ﻗﺎﻝ ﺍﺑﻥ ﺷ�ﻬﺎﺏ‪:‬‬
‫ﺣﺩﺍ ﻻ ﻳﺧﺗﻠﻑ ﻓ�ﻲ ﺣ�ﻼﻝ‬ ‫ﺑﻠﻐﻧﻲ ﺃﻥ ﺗﻠﻙ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﺇ ﱠﻧﻣﺎ ﻫﻲ ﻓﻲ ﺍﻷﻣﺭ ﺍﻟﺫﻱ ﻳﻛﻭﻥ ﻭﺍ ً‬
‫)‪(12‬‬
‫ﻭﻻ ﺣﺭﺍﻡ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﻋﻁﻳﺔ‪ :‬ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺿﻌﻳﻑ؛ ﻷﻥ ﻫﺫﻩ ﻻ ﺗﺳﻣﻰ ﺃﺣﺭ ًﻓﺎ‪ ،‬ﻭﺃﻳﺿًﺎ ﻓﺎﻹﺟﻣﺎﻉ ﻋﻠ�ﻰ ﺃﻥ‬
‫ﺣ�ﻼﻝ‪ ،‬ﻭﻻ ﺗﺣﻠﻳ�ﻝ ﺣ�ﺭﺍﻡ‪ ،‬ﻭﻻ ﻓ�ﻲ ﺗﻐﻳﻳ�ﺭ ﺷ�ﻲء ﻣ�ﻥ ﺍﻟﻣﻌ�ﺎﻧﻲ‬ ‫ٍ‬ ‫ﺍﻟﺗﻭﺳﻌﺔ ﻟ�ﻡ ﺗﻘ�ﻊ ﻓ�ﻲ ﺗﺣ�ﺭﻳﻡ‬
‫)‪(13‬‬
‫ﺍﻟﻣﺫﻛﻭﺭﺓ‪.‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺭﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻣﺭﺍﺩ ﺳﺑﻊ ﻟﻐﺎﺕ ﻣﻥ ﻟﻐ�ﺎﺕ ﺍﻟﻌ�ﺭﺏ ﺍﻟﻔﺻ�ﺣﻰ ﺃﻧ�ﺯﻝ ِﺑﻬ�ﺎ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓﻬ�ﻲ‬
‫‪198‬‬
 ‫)‪(14‬‬
‫ﻣﺗﻔﺭﻗﺔ ﻓﻳﻪ‪ ،‬ﻻ ﻋﻠﻰ ﺃﻥ ﻫﺫﻩ ﺍﻟﻠﻐﺎﺕ ﺗﺟﺗﻣﻊ ﻓﻲ ﺍﻟﻛﻠﻣﺔ ﺍﻟﻭﺍﺣﺩﺓ‪.‬‬
‫ﻭﻫ��ﻭ ﻗ��ﻭﻝ ﺃﺑ��ﻲ ﻋﺑﻳ��ﺩ ﺍﻟﻘﺎﺳ��ﻡ ﺑ��ﻥ ﺳ��ﻼﻡ‪ ،‬ﻭﺃﺣﻣ��ﺩ ﺑ��ﻥ ﻳﺣﻳ��ﻰ ﺛﻌﻠ��ﺏ‪ ،‬ﻭﺻ��ﺣﺣﻪ ﺍﻟﺑﻳﻬﻘ��ﻲ‪،‬‬
‫)‪(15‬‬
‫ﻭﺍﺧﺗﺎﺭﻩ ﺍﺑﻥ ﻋﻁﻳﺔ‪ ،‬ﻭﺣﻛﺎﻩ ﺑﻌﺿﻬﻡ ﻋﻥ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﺑﺎﻗﻼﻧﻲ‪.‬‬
‫ﻭﻳﻛﻔﻲ ﻓﻲ ﺭ ﱢﺩ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﻣﺎ ﺳﺑﻕ ﻣﻥ ﺍﺧ�ﺗﻼﻑ ﻋﻣ�ﺭ ﺑ�ﻥ ﺍﻟﺧﻁ�ﺎﺏ ﻭﻫﺷ�ﺎﻡ ﺑ�ﻥ ﺣﻛ�ﻳﻡ ﻓ�ﻲ‬
‫)‪(16‬‬
‫ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﻭﻫﻣﺎ ﻗﺭﺷﻳﺎﻥ‪ ،‬ﻭﻟﻐﺗﻬﻣﺎ ﻭﺍﺣﺩﺓ‪ ،‬ﻓﺩ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﺍﺧﺗﻼﻓﻬﻣﺎ ﻟﻡ ﻳﻛﻥ ﻓﻲ ﺍﻟﻠﻐﺎﺕ‪.‬‬
‫ﻛﻣﺎ ﺃﻥ ﻗﻭﻟﻬﻡ ﺇﻥ ﻫﺫﻩ ﺍﻟﻠﻐﺎﺕ ﻣﻔﺭﻗﺔ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﻣ�ﺭﺩﻭ ٌﺩ ﺑﺄﻧ�ﻪ ﻟ�ﻭ ﻛﺎﻧ�ﺕ ﺍﻷﺣ�ﺭﻑ‬
‫ﺍﻟﺳﺑﻌﺔ ﻟﻐﺎﺕ ﻓﻲ ﻣﻭﺍﺿﻊ ﻣﺗﻔﺭﻗﺔ ﻣﻥ ﺍﻟﻘﺭﺁﻥ َﻟﻣﺎ ﺣﺻﻝ ﺧﻼﻑ ﺑﻳﻥ ﺍﻟﻘ�ﺭﺍء ﻓ�ﻲ ﺷ�ﻲء ﻣ�ﻥ‬
‫ﺍﻟﻘ��ﺭﺁﻥ؛ ﻷﻥ ﻛ��ﻝ ﻣﻭﺿ��ﻊ ﺳ��ﻳﻛﻭﻥ ﻣﻘ��ﺭﻭءًﺍ ﺑﻭﺟ��ﻪ ﻭﺍﺣ��ﺩ‪ ،‬ﻭ َﻟﻣ��ﺎ ﺣﺻ��ﻠﺕ ﺍﻟﻣﻧ��ﺎﻛﺭﺓ ﺑ��ﻳﻥ‬
‫ﺑﻌﺽ‪.‬‬ ‫ﺍﻟﺻﺣﺎﺑﺔ ﻋﻧﺩ ﺳﻣﺎﻉ ﺑﻌﺿﻬﻡ ﻗﺭﺍءﺓ ٍ‬
‫ﺿ��ﺎ ﺃﻥ ﻧ��ﺯﻭﻝ ﺍﻟﻘ��ﺭﺁﻥ ﻋﻠ��ﻰ ﺳ��ﺑﻌﺔ ﺃﺣ��ﺭﻑ ﺇ ﱠﻧﻣ��ﺎ ﻛ��ﺎﻥ ﺗﻳﺳ��ﻳﺭً ﺍ ﻋﻠ��ﻰ‬ ‫ﻭﻳ��ﺭﺩ ﻫ��ﺫﺍ ﺍﻟﻘ��ﻭﻝ ﺃﻳ ً‬
‫ﺍﻟﻣﻛﻠﻔﻳﻥ‪ ،‬ﺑﻧﺹ ﺍﻟﺣﺩﻳﺙ‪ ،‬ﻓﻠﻭ ﻓﺭﺽ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻣﺅﻟﻑ ﻣﻥ ﻋﺩﺓ ﻟﻐﺎﺕ‪ ،‬ﻛﻝ ﺟﺯء ﻣ�ﻥ ﻟﻐ�ﺔ‪،‬‬
‫)‪(17‬‬
‫ﺣﺩﺍ‪ ،‬ﻭﻫﻭ ﺍﻟﻧﺎﺯﻝ ﺑﻠﻐﺗﻬﻡ‪.‬‬ ‫َﻟﻣﺎ ﺃﻣﻛﻥ ﺃﻫﻝ ﻛﻝ ﻟﻐﺔ ﺃﻥ ﻳﻘﺭﺅﻭﺍ ﻣﻧﻪ ﺇﻻ ﺟﺯءًﺍ ﻭﺍ ً‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺧﺎﻣﺱ‪ :‬ﺃﻥ ﺍﻟﻣﺭﺍﺩ ﺳﺑﻊ ﻟﻐﺎﺕ‪ ،‬ﻭﻟﻛﻥ ﻋﻠﻰ ﺃﻥ ﺗﻛﻭﻥ ﻓﻲ ﺍﻟﻛﻠﻣﺔ ﺍﻟﻭﺍﺣﺩﺓ ﺑ�ﺎﺧﺗﻼﻑ‬
‫ﺍﻷﻟﻔﺎﻅ ﻭﺍﺗﻔ�ﺎﻕ ﺍﻟﻣﻌ�ﺎﻧﻲ‪ ،‬ﻛﻘ�ﻭﻝ ﺍﻟﻘﺎﺋ�ﻝ‪ :‬ﻫﻠ� ﱠﻡ‪ ،‬ﻭﺗﻌ�ﺎ َﻝ‪ ،‬ﻭﺃﻗﺑ�ﻝْ‪ ،‬ﻭﺇﻟ�ﻲﱠ ‪ ،‬ﻭﻧﺣ�ﻭﻱ‪ ،‬ﻭﻗﺻ�ﺩﻱ‪،‬‬
‫ﻭﻗُﺭْ ﺑﻲ‪.‬‬
‫ﻭﻫﻭ ﻗﻭﻝ ﺳﻔﻳﺎﻥ ﺑﻥ ﻋﻳﻳﻧﺔ ﻭﺍﺑﻥ ﺟﺭﻳﺭ ﺍﻟﻁﺑﺭﻱ ﻭﺍﻟﻁﺣﺎﻭﻱ‪ ،‬ﻭﻧﺳﺑﻪ ﺍﺑﻥ ﻋﺑﺩ ﺍﻟﺑ�ﺭ ﻷﻛﺛ�ﺭ‬
‫)‪(18‬‬
‫ﺍﻟﻌﻠﻣﺎء‪.‬‬
‫ﺁﻥ َﻋ َﻠ��ﻰ‬ ‫ﻭﻳ��ﺩﻝ ﻟِﻬ��ﺫﺍ ﺍﻟﻘ��ﻭﻝ ﺣ��ﺩﻳﺙ ﺃَ ِﺑ��ﻲ َﺑ ْﻛ� َ�ﺭ َﺓ ﺃَﻥﱠ ِﺟﺑ ِْﺭﻳ� َﻝ ‪َ ‬ﻗ��ﺎ َﻝ‪َ :‬ﻳ��ﺎ ﻣ َُﺣ ﱠﻣ� ُﺩ‪ ،‬ﺍ ْﻗ� َ�ﺭ ِﺃ ْﺍﻟﻘُ��ﺭْ َ‬
‫ْ‬
‫ْﻥ‪َ .‬ﻗ��ﺎ َﻝ ﻣِﻳ َﻛﺎﺋِﻳ� ُﻝ‪:‬‬ ‫ﻑ‪َ .‬ﻗ��ﺎ َﻝ ﻣِﻳ َﻛﺎﺋِﻳ� ُﻝ ‪ :‬ﺍﺳْ � َﺗ ِﺯ ْﺩﻩُ‪َ ،‬ﻓﺎﺳْ � َﺗ َﺯﺍﺩَ ﻩُ‪َ ،‬ﻗ��ﺎ َﻝ‪ :‬ﺍ ْﻗ� َ�ﺭﺃﻩُ َﻋ َﻠ��ﻰ َﺣ��ﺭْ َﻓﻳ ِ‬
‫َﺣ��ﺭْ ٍ‬
‫ﻑ َﻛ�ﺎﻑٍ‪َ ،‬ﻣ�ﺎ َﻟ� ْﻡ َﺗ ْﺧ� ِﺗ ْﻡ ﺁ َﻳ� َﺔ َﻋ َ�ﺫﺍ ٍ‬
‫ﺏ‬ ‫ﺍﺳْ َﺗ ِﺯ ْﺩﻩُ‪َ ،‬ﻓﺎﺳْ َﺗ َﺯﺍﺩَ ﻩُ َﺣ ﱠﺗﻰ َﺑ َﻠ َﻎ َﺳﺑ َْﻌ َﺔ ﺃَﺣْ ُﺭﻑٍ‪َ ،‬ﻗ�ﺎ َﻝ‪ُ :‬ﻛ� ﱞﻝ َﺷ�ﺎ ٍ‬
‫)‪(19‬‬
‫ِﺑ َﺭﺣْ َﻣﺔٍ‪ ،‬ﺃَ ْﻭ ﺁ َﻳ َﺔ َﺭﺣْ َﻣ ٍﺔ ِﺑ َﻌ َﺫﺍﺏٍ‪َ ،‬ﻧﺣْ َﻭ َﻗ ْﻭﻟ َِﻙ َﺗ َﻌﺎ َﻝ َﻭﺃَ ْﻗ ِﺑ ْﻝ َﻭ َﻫﻠُ ﱠﻡ َﻭ ْﺍﺫ َﻫﺏْ َﻭﺃَﺳْ ِﺭﻉْ َﻭﺍﻋْ َﺟ ْﻝ‪.‬‬
‫)‪(20‬‬
‫ﻗﺎﻝ ﺍﻟﺳﻳﻭﻁﻲ‪ :‬ﺇﺳﻧﺎﺩﻩ ﺟﻳﺩ‪.‬‬
‫ﻭﻳﺟﺎﺏ ﻋﻥ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺑﺄﻥ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﺗﻲ ﺍﺣﺗﺟﻭﺍ ِﺑﻬﺎ ﻻ ﺗﺩﻝ ﻋﻠﻰ ﺣﺻ�ﺭ ﺍﻷﺣ�ﺭﻑ ﻓ�ﻲ‬
‫ﻧﺣﻭ ﻣﺎ ﺫﻫﺑﻭﺍ ﺇﻟﻳﻪ‪ ،‬ﻭﺇﻧﻣﺎ ﺑﻳﱠﻥ ﺍﻟﺭﱠ ﺳُﻭﻝ ‪ ‬ﻓﻳﻬﺎ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ِﺑﻣﺛﺎﻝ ﻳﻭﺿﺢ ﻧﻭﻋﻳﺔ ﻫ�ﺫﻩ‬
‫ﺍﻷﺣﺭﻑ‪ ،‬ﻭﺃ ﱠﻧﻬﺎ ﻻ ﺗﺅﺩﻱ ﺇﻟﻰ ﺗﻧﺎﻗﺽ ﺃﻭ ﺗﺿﺎﺩ‪.‬‬
‫ﻗ��ﺎﻝ ﺃﺑ��ﻭ ﻋﻣ��ﺭ ﺑ��ﻥ ﻋﺑ��ﺩ ﺍﻟﺑ��ﺭ‪ :‬ﺇﻧﻣ��ﺎ ﺃﺭﺍﺩ ِﺑﻬ��ﺫﺍ ﺿ��ﺭﺏ ﺍﻟﻣﺛ��ﻝ ﻟﻠﺣ��ﺭﻭﻑ ﺍﻟﺗ��ﻲ ﻧ��ﺯﻝ ﺍﻟﻘ��ﺭﺁﻥ‬
‫�ﻕ ﻣﻔﻬﻭﻣﻬ��ﺎ‪ ،‬ﻣﺧﺗﻠ��ﻑٌ ﻣﺳ��ﻣﻭﻋﻬﺎ‪ ،‬ﻻ ﻳﻛ��ﻭﻥ ﻓ��ﻲ ﺷ��ﻲء ﻣﻧﻬ��ﺎ ﻣﻌﻧ��ﻰً‬ ‫ﻋﻠﻳﻬ��ﺎ‪ ،‬ﺃ ﱠﻧﻬ��ﺎ ﻣﻌ� ٍ‬
‫�ﺎﻥ ﻣﺗﻔ� ٌ‬
‫ﻭﺿﺩﻩ‪ ،‬ﻭﻻ ﻭﺟ� ٌﻪ ﻳﺧ�ﺎﻟﻑُ ﻣﻌﻧ�ﻰ ﻭﺟ� ٍﻪ ﺧﻼ ًﻓ�ﺎ ﻳﻧﻔﻳ�ﻪ ﻭﻳﺿ�ﺎ ﱡﺩﻩ‪ ،‬ﻛﺎﻟﺭﺣﻣ�ﺔ ﺍﻟﺗ�ﻲ ﻫ�ﻲ ﺧ�ﻼﻑ‬
‫)‪(21‬‬
‫ﺍﻟﻌﺫﺍﺏ ﻭﺿﺩﻩ‪.‬‬
‫ﻭﻳﺭ ﱡﺩ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺃﻳﺿً�ﺎ ﺑ�ﺄﻥ ﺍﻟﺣﻛﻣ�ﺔ ﻣ�ﻥ ﺗ ْﻧﺯﻳ�ﻝ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﺳ�ﺑﻌﺔ ﺃﺣ�ﺭﻑ ﻫ�ﻲ ﺍﻟﺗﻳﺳ�ﻳﺭ‬
‫ﻋﻠﻰ ﺍﻟﻣﻛﻠﻔﻳﻥ‪ ،‬ﻻﺧﺗﻼﻑ ﺃﻟﺳ�ﻧﺗﻬﻡ‪ ،‬ﻭﻟ�ﻡ ﻳﻛ�ﻥ ﺃﻛﺛ�ﺭ ﺍﺧ�ﺗﻼﻑ ﺍﻟﻌ�ﺭﺏ ﻓ�ﻲ ﺍﺳ�ﺗﻌﻣﺎﻝ ﺍﻷﻟﻔ�ﺎﻅ‬
‫�ﺎﻡ‪ ،‬ﻭﻓ��ﺗﺢ ﻭﺇﻣﺎﻟ��ﺔ‪،‬‬ ‫ﻙ ﻭﺇﺩﻏ� ٍ‬ ‫ﺍﻟﻣﺗﺭﺍﺩﻓ��ﺔ‪ ،‬ﺑ��ﻝ ﺃﻛﺛ��ﺭ ﺍﺧ��ﺗﻼﻓﻬﻡ ﺇ ﱠﻧﻣ��ﺎ ﻛ��ﺎﻥ ﻓ��ﻲ ﺍﻟﻠﻬﺟ��ﺎﺕ‪ ،‬ﻣ��ﻥ ﻓ � ﱟ‬
‫ﻭﻫﻣ� ٍ�ﺯ ﻭﺗﺧﻔﻳ �ﻑٍ‪ ،‬ﻭﻧﺣ��ﻭ ﺫﻟ��ﻙ‪ ،‬ﻭﻻ ﺷ��ﻙ ﺃﻥ ﺍﻟﻣﺷ��ﻘﺔ ﻋﻠ��ﻳﻬﻡ ﻓ��ﻲ ﻫ��ﺫﻩ ﺍﻷﺑ��ﻭﺍﺏ ﺃﻋﻅ��ﻡ ﻣ��ﻥ‬
‫ﺍﻟﻣﺷﻘﺔ ﻓﻲ ﺍﺳﺗﻌﻣﺎﻝ ﻫﻠ ﱠﻡ ﻣﻛﺎﻥ ﺗﻌﺎ َﻝ ﺃﻭ ﺃﻗﺑ ْﻝ‪.‬‬
‫ﻛﻣ��ﺎ ﺃﻧ��ﻪ ﻋﻠ��ﻰ ﻗ��ﻭﻝ ﺍﺑ��ﻥ ﺟﺭﻳ��ﺭ ﻻ ُﻳ��ﺩﺭﻯ ﻛﻳ��ﻑ ﻳﺗﺧ��ﺭﱠ ﺝ ﻭﺟ��ﻭﺩ ﺍﻷﻭﺟ��ﻪ ﺍﻟﻣﺗﻌ��ﺩﺩﺓ ﻣ��ﻥ‬
‫‪199‬‬
 ‫ﺍﻟﻘﺭﺍءﺍﺕ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﻭﻛﻠﻬﺎ ﻣﺛﺑﺗﺔ ﻓﻳﻬﺎ‪ ،‬ﺳﻭﺍء ﺑﺭﺳﻡ ﻭﺍﺣﺩٍ‪ ،‬ﺃﻭ ﺑﺭﺳﻣﻳﻥ‪.‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺳﺎﺩﺱ‪ :‬ﺃﻥ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﺍﻷﻧﻭﺍﻉ ﺍﻟﺗﻲ ﻳﻘﻊ ِﺑﻬﺎ ﺍﻟﺗﻐﺎﻳﺭ ﻭﺍﻻﺧﺗﻼﻑ ﻓﻲ‬
‫ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻘﺭﺁﻧﻳﺔ‪ ،‬ﺃﻭ ﻓ�ﻲ ﻟﻐ�ﺎﺕ ﺍﻟﻌ�ﺭﺏ‪ ،‬ﻭﻻ ﻳﺧ�ﺭﺝ ﻋﻧﻬ�ﺎ‪ ،‬ﻧﺣ�ﻭ ﺍﻻﺧ�ﺗﻼﻑ ﻓ�ﻲ ﺇﻋ�ﺭﺍﺏ‬
‫ﺍﻟﻛﻠﻣ��ﺔ‪ ،‬ﺃﻭ ﺗﻐﻳ��ﺭ ﺻ��ﻭﺭﺗِﻬﺎ ﺑﺎﻟﺯﻳ��ﺎﺩﺓ ﺃﻭ ﺍﻟﻧﻘﺻ��ﺎﻥ‪ ،‬ﺃﻭ ﺍﺧ��ﺗﻼﻑ ﻟﻐ��ﺎﺕ ﺍﻟﻌ��ﺭﺏ ﻣ��ﻥ ﺍﻟﻔ��ﺗﺢ‬
‫ﻭﺍﻹﻣﺎﻟﺔ ﻭﺍﻹﻅﻬﺎﺭ ﻭﺍﻹﺩﻏﺎﻡ‪ ،‬ﻭﻧﺣﻭ ﺫﻟﻙ‪.‬‬
‫)‪(22‬‬
‫ﻭﻫﻭ ﻗﻭﻝ ﺃﺑﻲ ﺣﺎﺗﻡ ﺍﻟﺳﺟﺳﺗﺎﻧﻲ ﻭﺍﺑﻥ ﻗﺗﻳﺑﺔ ﻭﺃﺑﻲ ﺍﻟﻔﺿﻝ ﺍﻟﺭﺍﺯﻱ‪ ،‬ﻭﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ‪.‬‬
‫ﻭﺍﻟﻘﺎﺋﻠﻭﻥ ِﺑﻬﺫﺍ ﺍﻟﻘﻭﻝ ﺍﺧﺗﻠﻔﻭﺍ ﻓﻲ ﺗﻌﻳﻳﻥ ﺍﻟﻭﺟﻭﻩ ﺍﻟﺗﻲ ﻭﻗﻊ ِﺑﻬﺎ ﺍﻟﺗﻐﺎﻳﺭ ﺍﺧﺗﻼ ًﻓﺎ ﻛﺑﻳﺭً ﺍ‪:‬‬
‫ﻓﺫﻫﺏ ﺃﺑﻭ ﺣﺎﺗﻡ ﺍﻟﺳﺟﺳﺗﺎﻧﻲ ﺇﻟﻰ ﺃ ﱠﻧﻬﺎ‪ :‬ﺇﺑﺩﺍﻝ ﻟﻔﻅ ﺑﺂﺧﺭ‪ ،‬ﻭﺇﺑﺩﺍﻝ ﺣﺭﻑ ﺑ�ﺂﺧﺭ‪ ،‬ﻭﺍﻟﺗﻘ�ﺩﻳﻡ ﺃﻭ‬
‫ﺍﻟﺗﺄﺧﻳﺭ ﺑﻳﻥ ﺍﻷﻟﻔﺎﻅ ﺃﻭ ﺍﻟﺣ�ﺭﻭﻑ‪ ،‬ﻭﺯﻳ�ﺎﺩﺓ ﺣ�ﺭﻑ ﺃﻭ ﻧﻘﺻ�ﺎﻧﻪ‪ ،‬ﻭﺍﺧ�ﺗﻼﻑ ﺣﺭﻛ�ﺎﺕ ﺍﻟﺑﻧ�ﺎء‪،‬‬
‫)‪(23‬‬
‫ﻭﺍﺧﺗﻼﻑ ﺍﻹﻋﺭﺍﺏ‪ ،‬ﻭﺍﻻﺧﺗﻼﻑ ﺍﻟﺻﻭﺗﻲ ﺑﻳﻥ ﺍﻟﺗﻔﺧﻳﻡ ﻭﺍﻹﻣﺎﻟﺔ ﻭﺍﻹﻅﻬﺎﺭ ﻭﺍﻹﺩﻏﺎﻡ‪.‬‬
‫ﻭﻳ��ﺭﻯ ﺍﺑ��ﻥ ﻗﺗﻳﺑ��ﺔ ﻭﺍﻟﺑ��ﺎﻗﻼﻧﻲ ﺃ ﱠﻧﻬ��ﺎ‪ :‬ﺍﻻﺧ��ﺗﻼﻑ ﺑﺎﻟﺗﻘ��ﺩﻳﻡ ﻭﺍﻟﺗ��ﺄﺧﻳﺭ‪ ،‬ﻭﺍﻻﺧ��ﺗﻼﻑ ﺑﺎﻟﺯﻳ��ﺎﺩﺓ‬
‫ﻭﺍﻟﻧﻘﺻ��ﺎﻥ‪ ،‬ﻭﺍﻻﺧ��ﺗﻼﻑ ﺑﺗﻐﻳﻳ��ﺭ ﺻ��ﻭﺭﺓ ﺍﻟﻠﻔ��ﻅ ﻭ ﻣﻌﻧ��ﺎﻩ‪ ،‬ﻭﺍﻻﺧ��ﺗﻼﻑ ﺑﺗﻐﻳﻳ��ﺭ ﻟﻔ��ﻅ ﺍﻟﻛﻠﻣ��ﺔ‬
‫ﻭﻣﻌﻧﺎﻫ��ﺎ ﺩﻭﻥ ﺻ��ﻭﺭﺗِﻬﺎ‪ ،‬ﻭﺍﻻﺧ��ﺗﻼﻑ ﻓ��ﻲ ﺑﻧ��ﺎء ﺍﻟﻛﻠﻣ��ﺔ ﻭﻟﻔﻅﻬ��ﺎ ِﺑﻣ��ﺎ ﻻ ﻳﻐﻳ��ﺭ ﻛﺗﺎﺑﺗﻬ��ﺎ ﻭﻻ‬
‫ﻣﻌﻧﺎﻫ���ﺎ‪ ،‬ﻭﺍﻻﺧ���ﺗﻼﻑ ِﺑﻣ���ﺎ ﻳﻐﻳ���ﺭ ﺍﻟﺻ���ﻭﺭﺓ ﻭﺍﻟﻠﻔ���ﻅ‪ ،‬ﻭﻻ ﻳﻐﻳ���ﺭ ﺍﻟﻣﻌﻧ���ﻰ‪ ،‬ﻭﺍﻻﺧ���ﺗﻼﻑ ﻓ���ﻲ‬
‫)‪(24‬‬
‫ﺣﺭﻛﺎﺕ ﺍﻹﻋﺭﺍﺏ ﻭﺍﻟﺑﻧﺎء‪.‬‬
‫ﻭﻳﺭﻯ ﺃﺑﻭ ﺍﻟﻔﺿﻝ ﺍﻟﺭﺍﺯﻱ ﺃ ﱠﻧﻬﺎ‪ :‬ﺍﻻﺧﺗﻼﻑ ﺑﻳﻥ ﺍﻹﻓﺭﺍﺩ ﻭﺍﻟﺗﺛﻧﻳﺔ ﻭﺍﻟﺟﻣﻊ‪ ،‬ﻭﺍﻻﺧﺗﻼﻑ ﻓ�ﻲ‬
‫ﺗﺻﺭﻳﻑ ﺍﻷﻓﻌﺎﻝ ﻭﻣﺎ ﻳﺳﻧﺩ ﺇﻟﻳﻬﺎ‪ ،‬ﻭﺍﻻﺧﺗﻼﻑ ﻓ�ﻲ ﻭﺟ�ﻭﻩ ﺍﻹﻋ�ﺭﺍﺏ‪ ،‬ﻭﺍﻻﺧ�ﺗﻼﻑ ﺑﺎﻟﺯﻳ�ﺎﺩﺓ‬
‫ﻭﺍﻟﻧﻘﺹ‪ ،‬ﻭﺍﻻﺧﺗﻼﻑ ﺑﺎﻟﺗﻘﺩﻳﻡ ﻭﺍﻟﺗﺄﺧﻳﺭ‪ ،‬ﻭﺍﻻﺧﺗﻼﻑ ﺑﻘﻠﺏ ﻭﺇﺑﺩﺍﻝ ﻛﻠﻣﺔ ﺑﺄﺧﺭﻯ ﺃﻭ ﺣ�ﺭﻑ‬
‫)‪(25‬‬
‫ﺑﺂﺧﺭ‪ ،‬ﻭﺍﺧﺗﻼﻑ ﺍﻟﻠﻐﺎﺕ‪.‬‬
‫ﻭﺫﻫﺏ ﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ ﺇﻟﻰ ﺃ ﱠﻧﻬﺎ‪ :‬ﺍﻻﺧﺗﻼﻑ ﻓﻲ ﺍﻟﺣﺭﻛﺎﺕ ﺑﻼ ﺗﻐﻳﻳﺭ ﻓﻲ ﺍﻟﻣﻌﻧﻰ ﻭﺍﻟﺻ�ﻭﺭﺓ‪،‬‬
‫ﻭﺍﻻﺧﺗﻼﻑ ﻓﻲ ﺍﻟﺣﺭﻛﺎﺕ ﺑﺗﻐﻳﻳﺭ ﺍﻟﻣﻌﻧﻰ ﻓﻘﻁ‪ ،‬ﻭﺍﻻﺧﺗﻼﻑ ﻓﻲ ﺍﻟﺣﺭﻭﻑ ﺑﺗﻐﻳﻳﺭ ﺍﻟﻣﻌﻧ�ﻰ ﻻ‬
‫ﺍﻟﺻﻭﺭﺓ‪ ،‬ﻭﺍﻻﺧﺗﻼﻑ ﻓﻲ ﺍﻟﺣﺭﻭﻑ ﺑﺗﻐﻳﻳﺭ ﺍﻟﺻﻭﺭﺓ ﻻ ﺍﻟﻣﻌﻧﻰ‪ ،‬ﻭﺍﻻﺧﺗﻼﻑ ﻓ�ﻲ ﺍﻟﺣ�ﺭﻭﻑ‬
‫ﺑﺗﻐﻳﻳ���ﺭ ﺍﻟﺻ���ﻭﺭﺓ ﻭﺍﻟﻣﻌﻧ���ﻰ‪ ،‬ﻭﺍﻻﺧ���ﺗﻼﻑ ﻓ���ﻲ ﺍﻟﺗﻘ���ﺩﻳﻡ ﻭﺍﻟﺗ���ﺄﺧﻳﺭ‪ ،‬ﻭﺍﻻﺧ���ﺗﻼﻑ ﺑﺎﻟﺯﻳ���ﺎﺩﺓ‬
‫)‪(26‬‬
‫ﻭﺍﻟﻧﻘﺻﺎﻥ‪.‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺭﺍﺟﺢ‬
‫ﺇﺫﺍ ﻧﻅﺭﻧ��ﺎ ﻓ��ﻲ ﺍﻷﺧﺑ��ﺎﺭ ﺍﻟ��ﻭﺍﺭﺩﺓ ﻓ��ﻲ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ‪ ،‬ﻭﺗﻔﺣﺻ��ﻧﺎ ﺃﻟﻔﺎﻅﻬ��ﺎ‪ ،‬ﻟ��ﻡ ﻧﺟ��ﺩ ﻓﻳﻬ��ﺎ‬
‫ﻋﺑﺎﺭﺓ ﺻﺭﻳﺣﺔ ﺗﺑﻳﻥ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻭﺍﻟﺫﻱ ﻳﻅﻬﺭ ﺃﻥ ﺫﻟﻙ ﻛﺎﻥ ﻟﻭﺿﻭﺡ ﺍﻟﻣﺭﺍﺩ‬
‫ﻣﻧﻬ��ﺎ ﻋﻧ��ﺩ ﺍﻟﺳ �ﻠﻑ ﺍﻷﻭﻝ‪ ،‬ﺑﺷ��ﻛﻝ ﻻ ﻳﺣﺗ��ﺎﺝ ﻣﻌ��ﻪ ﺇﻟ��ﻰ ﺗﻔﺳ��ﻳﺭ‪ ،‬ﺣﺗ��ﻰ ﺗﺗﺣﻘ��ﻕ ﺍﻟﺣﻛﻣ��ﺔ ﻣ��ﻥ‬
‫ﺍﻟﺭﺧﺻﺔ‪ ،‬ﻓﻠﻳﺱ ﻣﻥ ﺍﻟﻣﻌﻘﻭﻝ ﺃﻥ ﻳﺭﺧﺹ ﻟﻬﻡ ﻓﻲ ﺷﻲء ﻣﺟﻬﻭﻝ‪.‬‬
‫ﻭ َﻟﻣﺎ ﻛﺎﻧﺕ ﺍﻟﺣﺎﺟﺔ ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻷﻣﺭ ﺇﻟﻰ ﺇﺯﺍﻟﺔ ﻣﺎ ﻭﻗﻊ ﻓ�ﻲ ﻧﻔ�ﻭﺱ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ‬ﻣ�ﻥ ﺷ�ﺑﻬﺔ‬
‫ﻭﻗﻭﻉ ﺍﻟﺗﻧﺎﻗﺽ ﻭﺍﻻﺿﻁﺭﺍﺏ‪ ،‬ﺃﻭ ﺍﻟﺗﺻﺭﻑ ﻓﻲ ﻛﺗ�ﺎﺏ ﷲ ﺗﻌ�ﺎﻟﻰ‪ ،‬ﻷ ﱠﻧﻬ�ﻡ ﺃﻟﻔ�ﻭﺍ ﺃﻭﻝ ﺍﻷﻣ�ﺭ‬
‫ﻗﺭﺍءﺓ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﻭﺟﻪ ﻭﺍﺣ�ﺩ‪ ،‬ﺛ�ﻡ ﺳ�ﻣﻊ ﺑﻌﺿ�ﻬﻡ ﺑﻌﺿً�ﺎ ﻳﻘ�ﺭﺃ ﻋﻠ�ﻰ ﺃﻭﺟ� ٍﻪ ﻣﺗﻐ�ﺎﻳﺭﺓ‪ ،‬ﺃﺯﺍﻝ‬
‫ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻫﺫﻩ ﺍﻟﺧﻭﺍﻁﺭ ﺑﺄﻥ ﺃﺧﺑﺭﻫﻡ ﺑﺎﻟﺭﺧﺻﺔ‪ ،‬ﻭﺿﺭﺏ َﻟﻬﻡ ﻣﺛﺎﻻً ﻋﻠﻰ ﺃﻧ�ﻭﺍﻉ ﺍﻻﺧ�ﺗﻼﻑ‬
‫ﺑ��ﻳﻥ ﻫ��ﺫﻩ ﺍﻷﻭﺟ��ﻪ‪ ،‬ﻭﺃﻧ��ﻪ ﻟ��ﻳﺱ ﻣ��ﻥ ﺑ��ﺎﺏ ﺍﻟﺗﻧ��ﺎﻗﺽ ﻭﺍﻟﺗﺿ��ﺎﺩ‪ ،‬ﺑ��ﻝ ﻣ��ﻥ ﺑ��ﺎﺏ ﺍﻟﺗﻧ� ﱡ�ﻭﻉ ﻭﺯﻳ��ﺎﺩﺓ‬
‫ﺍﻟﻣﻌﺎﻧﻲ‪.‬‬
‫‪200‬‬
‫ﻭﻋﻧﺩ ﺗﺩﺑﺭ ﺃﻭﺟﻪ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﺍﻟﺗﻲ ﻧﻘﻠﺕ ﺇﻟﻳﻧﺎ ﻧﺟﺩ ﺃﻥ ﺍﻟﻠﻔﻅ ﺍﻟﻭﺍﺣﺩ ﻗﺩ ُﻳ ْﻘﺭﺃ ﺑﺄﻭﺟ ٍﻪ‬
‫ُ‬
‫ﺳ�ﺎﺑﻕ‬ ‫ﻣﺗﻌﺩﺩﺓٍ‪ ،‬ﻭﺍﻟﻧﺎﺱ ﺇﻟﻰ ﻳﻭﻣﻧﺎ ﻫﺫﺍ ﻳﺗﻧ�ﺎﻛﺭﻭﻥ ﻋﻧ�ﺩ ﺳ�ﻣﺎﻉ ﻫ�ﺫﻩ ﺍﻟﻭﺟ�ﻭﻩ ﺇﺫﺍ ﻟ�ﻡ ﻳﻛ�ﻥ ﻟﻬ�ﻡ‬
‫ﻋﻠﻡ ِﺑﻬﺎ ‪.‬‬
‫ٍ‬
‫ﻓﺎﻟ��ﺫﻱ ﻳﻅﻬ��ﺭ ﻭﷲ ﺃﻋﻠ��ﻡ ﺃﻥ ﺍﻟﻣ��ﺭﺍﺩ ﻣ��ﻥ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﻓ��ﻲ ﺍﻟﺣ��ﺩﻳﺙ ﺍﻟﺷ��ﺭﻳﻑ ﺃﻭﺟ��ﻪ‬
‫ﻣﺗﻌﺩﺩﺓ ﻣﺗﻐﺎﻳﺭﺓ ﻣﻥ ﻭﺟﻭﻩ ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﺗﻛﻭﻥ ﻓ�ﻲ ﺍﻟﻛﻠﻣ�ﺔ ﺍﻟﻘﺭﺁﻧﻳ�ﺔ ﺍﻟﻭﺍﺣ�ﺩﺓ‪ ،‬ﺑﺣﻳ�ﺙ ُﺗﻘ�ﺭﺃ ﻋﻠ�ﻰ‬
‫)‪(27‬‬
‫ﻭﺟ ٍﻪ ﻭﺍﺣﺩ‪ ،‬ﺃﻭ ﺃﻛﺛﺭ ﻣﻥ ﻭﺟﻪٍ‪ ،‬ﺇﻟﻰ ﺳﺑﻌﺔ ﺃﻭﺟﻪ‪.‬‬
‫ﻭﻻ ﻳﻠﺯﻡ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺃﻥ ﻳﻛﻭﻥ ﻓﻲ ﻛ�ﻝ ﻛﻠﻣ�ﺔ ﻗﺭﺁﻧﻳ�ﺔ ﺃﻛﺛ�ﺭ ﻣ�ﻥ ﻭﺟ�ﻪٍ‪ ،‬ﺑ�ﻝ ﺗﻭﺟ�ﺩ ﻫ�ﺫﻩ‬
‫ﺍﻟﻭﺟﻭﻩ ﻓﻲ ﺑﻌﺽ ﺍﻟﻛﻠﻣﺎﺕ ﺩﻭﻥ ﺑﻌﺽ‪.‬‬
‫ﻭﻗ�ﺩ ﻭﺭﺩ ﻣﺛ��ﻝ ﺫﻟ��ﻙ ﻓ��ﻲ ﺳ��ﻭﺭﺓ ﺍﻟﻔﺭﻗ��ﺎﻥ‪ ،‬ﻭﻗ��ﺩ ﺟﻣ��ﻊ ﺍﻟﺣ��ﺎﻓﻅ ﺍﺑ��ﻥ ﺣﺟ��ﺭ ﻓ��ﻲ ﺷ��ﺭﺣﻪ ﻋﻠ��ﻰ‬
‫ﺻ��ﺣﻳﺢ ﺍﻟﺑﺧ��ﺎﺭﻱ ﻛ��ﻝ ﻣ��ﺎ ﻭﺭﺩ ﻣ��ﻥ ﺍﻟﺧ��ﻼﻑ ﻓ��ﻲ ﻫ��ﺫﻩ ﺍﻟﺳ��ﻭﺭﺓ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻣﺗ��ﻭﺍﺗﺭﺓ‬
‫)‪(28‬‬
‫ﻭﺍﻟﺷﺎﺫﺓ‪ ،‬ﻓﺑﻠﻐﺕ ﻣﻭﺍﺿﻊ ﺍﻟﺧﻼﻑ ﻓﻳﻬﺎ ﻣﺎﺋﺔ ﻭﺛﻼﺛﻳﻥ ﻣﻭﺿﻌًﺎ‪.‬‬
‫ﺿ��ﺎ ﻭﺭﻭﺩ ﺃﻛﺛ��ﺭ ﻣ��ﻥ ﺳ��ﺑﻊ ﻗ��ﺭﺍءﺍﺕ ﻓ��ﻲ ﺑﻌ��ﺽ ﺍﻟﻛﻠﻣ��ﺎﺕ‪ ،‬ﻣﺛ��ﻝ ﻗﻭﻟ��ﻪ‬ ‫ﻭﻻ ﻳﺷ��ﻛﻝ ﻋﻠﻳ��ﻪ ﺃﻳ ً‬
‫ﻭﺕ }‪ ،‬ﻓﻘﺩ ﺫﻛﺭ ﻓﻳﻪ ﺃﺑﻭ ﺣﻳ�ﺎﻥ ﺍﺛﻧﺗ�ﻳﻥ ﻭﻋﺷ�ﺭﻳﻥ ﻗ�ﺭﺍءﺓ‪ ،‬ﻓ�ﺈﻥ‬
‫)‪(30‬‬ ‫)‪(29‬‬ ‫ﺗﻌﺎﻟﻰ‪َ { :‬ﻭ َﻋ َﺑﺩَ ﱠ‬
‫ﺍﻟﻁﺎ ُﻏ َ‬
‫ﻋﻠﻣﺎء ﺍﻟﻣﺳﻠﻣﻳﻥ ﺃﺟﻣﻌﻭﺍ ﻋﻠﻰ ﺍﺷﺗﺭﺍﻁ ﺍﻟﺗﻭﺍﺗﺭ ﻟﺛﺑﻭﺕ ﻗﺭﺁﻧﻳﺔ ﺃﻱ ﻧ�ﺹﱟ ‪ ،‬ﻭﺑ�ﺩﻭﻥ ﺍﻟﺗ�ﻭﺍﺗﺭ ﻻ‬
‫ﺗﺛﺑ��ﺕ ﻗﺭﺁﻧﻳﺗ��ﻪ‪ ،‬ﻭﻫ��ﺫﺍ ﺍﻟﻣﻭﺿ��ﻊ ﻭﻏﻳ��ﺭﻩ ﺇﺫﺍ ﻋ��ﺭﺽ ﻋﻠ��ﻰ ﻫ��ﺫﺍ ﺍﻟﺷ��ﺭﻁ ﻟ��ﻡ ﻳﺑ��ﻕ ﻓﻳ��ﻪ ﻣ��ﻥ‬
‫ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﻣﺎ ﻳﺯﻳﺩ ﻋﻠﻰ ﺍﻟﺳﺑﻌﺔ‪.‬‬
‫ﺕ }‪ ،‬ﺑﺿ�ﻡ ﺍﻟﺑ�ﺎء‬ ‫ﻓﻔﻲ ﺍﻟﻣﻭﺿﻊ ﺍﻟﻣﺫﻛﻭﺭ ﻗﺭﺍءﺗﺎﻥ ﻣﺗﻭﺍﺗﺭﺗﺎﻥ‪ :‬ﻓﻘﺭﺃ ﺣﻣﺯﺓ{ َﻭ َﻋﺑُ� َﺩ ﱠ‬
‫ﺍﻟﻁ�ﺎ ُﻏﻭ ِ‬
‫ﻭﺕ }‪ ،‬ﺑﻔﺗﺢ ﺍﻟﺑﺎء ﻣﻥ )ﻋ َﺑﺩ(‪،‬‬ ‫ﺍﻟﻁﺎ ُﻏ َ‬‫ﻣﻥ )ﻋﺑُﺩ( ﻭﺧﻔﺽ )ﺍﻟﻁﺎﻏﻭﺕ(‪ ،‬ﻭﻗﺭﺃ ﺍﻟﺑﺎﻗﻭﻥ{ َﻭ َﻋ َﺑﺩَ ﱠ‬
‫)‪(31‬‬
‫ﻭﻧﺻﺏ )ﺍﻟﻁﺎﻏﻭﺕ(‪.‬‬
‫ﻭﻣﻊ ﺍﻋﺗﺑﺎﺭ ﺃﻥ ﻛﺛﻳﺭً ﺍ ﻣ�ﻥ ﺃﻓ�ﺭﺍﺩ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺗ�ﻲ ﻧ�ﺯﻝ ِﺑﻬ�ﺎ ﺍﻟﻘ�ﺭﺁﻥ ﻗ�ﺩ ﻧﺳ�ﺦ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ‬
‫ﺍﻷﺧﻳ��ﺭﺓ ﻟﻠﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ‪ ،‬ﻓ��ﻼ ﺇﺷ��ﻛﺎﻝ ﻓ��ﻲ ﻋ��ﺩﻡ ﻭﺟ��ﻭﺩ ﻛﻠﻣ��ﺔ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺁﻥ ﺗﻘ��ﺭﺃ ﻋﻠ��ﻰ ﺳ��ﺑﻌﺔ‬
‫ﺃﻭﺟﻪ‪ ،‬ﻓﺈﻥ ﺃﻗﺻﻰ ﻣﺎ ﻭﺭﺩ ﻣﻥ ﺍﻷﻭﺟﻪ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﻓﻲ ﻣﻭﺍﺿﻊ ﻣﻥ ﺍﻟﻘ�ﺭﺁﻥ ﻫ�ﻭ ﺳ�ﺗﺔ ﺃﻭﺟ�ﻪ‪،‬‬
‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺫﻟﻙ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﺃَﺭْ ِﺟﻪْ }‪ (32)،‬ﻓﻳﻬﺎ ﺳﺕ ﻗﺭﺍءﺍﺕ ﻣﺗﻭﺍﺗﺭﺓ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ { .1‬ﺃَﺭْ ِﺟ ِﻪ }‪ ،‬ﺩﻭﻥ ﻫﻣﺯﺓ‪ ،‬ﻭﺑﻛﺳﺭ ﺍﻟﻬﺎء ﻣﻥ ﻏﻳﺭ ﺇﺷﺑﺎﻉ‪ ،‬ﻗﺭﺃ ﺑﺫﻟﻙ ﻗﺎﻟﻭﻥ ﻭﺍﺑ�ﻥ‬
‫ﻭﺭﺩﺍﻥ‪.‬‬
‫‪ { .2‬ﺃَﺭْ ِﺟ ِﻪ }‪ ،‬ﻛﺎﻟﻭﺟﻪ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﻟﻛﻥ ﻣﻊ ﺇﺷﺑﺎﻉ ﻛﺳﺭﺓ ﺍﻟﻬﺎء ﺑﻭﺻﻠﻬﺎ ﺑﻳ�ﺎء‪ ،‬ﻭﻗ�ﺭﺃ‬
‫ﺑﺫﻟﻙ ﻭﺭﺵ ﻭﺍﻟﻛﺳﺎﺋﻲ ﻭﺍﺑﻥ ﺟﻣﱠﺎﺯ‪ ،‬ﻭﺧﻠﻑ ﻓﻲ ﺍﺧﺗﻳﺎﺭﻩ‪.‬‬
‫‪ { .3‬ﺃَﺭْ ِﺟ ْﺋ ُﻪ ﻭ}‪ ،‬ﺑﺎﻟﻬﻣﺯ‪ ،‬ﻣﻊ ﺿﻡ ﺍﻟﻬ�ﺎء ﻭﺇﺷ�ﺑﺎﻉ ﺿ�ﻣﻬﺎ ﺑﻭﺻ�ﻠﻬﺎ ﺑ�ﻭﺍﻭ‪ ،‬ﻭﺑ�ﺫﻟﻙ‬
‫ﻗﺭﺃ ﺍﺑﻥ ﻛﺛﻳﺭ ﻭﻫﺷﺎﻡ‪.‬‬
‫‪ { .4‬ﺃَﺭْ ِﺟ ْﺋ ُﻪ }‪ ،‬ﺑﺎﻟﻬﻣﺯ‪ ،‬ﻣﻊ ﺿﻡ ْﺍﻟﻬﺎء ﻣﻥ ﻏﻳﺭ ﺇﺷ�ﺑﺎﻉ‪ ،‬ﻭﻗ�ﺭﺃ ﻛ�ﺫﻟﻙ ﺃﺑ�ﻭ ﻋﻣ�ﺭﻭ‬
‫ﻭﻳﻌﻘﻭﺏ‪.‬‬
‫‪ { .5‬ﺃَﺭْ ِﺟ ْﺋ ِﻪ }‪ ،‬ﺑﺎﻟﻬﻣﺯ‪ ،‬ﻣﻊ ﻛﺳﺭ ﺍﻟﻬﺎء ﻣﻥ ﻏﻳﺭ ﺇﺷﺑﺎﻉ‪ ،‬ﻗﺭﺃ ﺑﺫﻟﻙ ﺍﺑﻥ ﺫﻛﻭﺍﻥ‪.‬‬
‫‪ { .6‬ﺃَﺭْ ِﺟ�ﻪْ }‪ ،‬ﺩﻭﻥ ﺍﻟﻬﻣ��ﺯ‪ ،‬ﻣ��ﻊ ﺳ��ﻛﻭﻥ ﺍﻟﻬ��ﺎء‪ ،‬ﻭﻫ��ﻲ ﻗ��ﺭﺍءﺓ ﺍﻟﺑ��ﺎﻗﻳﻥ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍء‬
‫)‪(33‬‬
‫ﺍﻟﻌﺷﺭﺓ‪.‬‬

‫‪201‬‬
 ‫)‪ (1‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(131/1‬‬
‫)‪ (2‬ﻫﻭ ﺷﺭﻑ ﺍﻟﺩﻳﻥ ﻣﺣﻣﺩ ﺑﻥ ﻋﺑﺩ ﷲ ﺍﻟﺳﻠﻣﻲ ﺍﻟﻣﺭﺳﻲ‪ ،‬ﻋﺎﻟﻡ ﺑﺎﻷﺩﺏ ﻭﺍﻟﺗﻔﺳﻳﺭ ﻭﺍﻟﺣﺩﻳﺙ‪ ،‬ﺿﺭﻳﺭ ﻣﻥ ﺃﻫ�ﻝ ﻣﺭﺳ�ﻳﺔ‬
‫ﺑﺎﻷﻧﺩﻟﺱ‪ ،‬ﻟﻪ ﺛﻼﺛﺔ ﺗﻔﺎﺳﻳﺭ‪ :‬ﺍﻟﻛﺑﻳﺭ ﻭﺍﻟﺻﻐﻳﺭ ﻭﺍﻷﻭﺳﻁ‪ ،‬ﻭﻟﻪ ﻣﺅﻟﻔﺎﺕ ﻓ�ﻲ ﺍﻟﻧﺣ�ﻭ‪ ،‬ﺗ�ﻭﻓﻲ ﺳ�ﻧﺔ ‪ 565‬ﻫ�ـ‪ .‬ﺍﻧﻅ�ﺭ ﺳ�ﻳﺭ‬
‫ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء )‪ ،(312/23‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺯﺭﻛﻠﻲ )‪.(233/6‬‬
‫)‪ (3‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(141/1‬ﻗﺎﻝ ﺃﺑﻭ ﺷﺎﻣﺔ‪ :‬ﻅﻥﱠ ﻗﻭ ٌﻡ ﺃﻥ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ ﺍﻟﻣﻭﺟﻭﺩﺓ ﺍﻵﻥ ﻫﻲ ﺍﻟﺗﻲ‬
‫ﺃﺭﻳﺩﺕ ﻓﻲ ﺍﻟﺣﺩﻳﺙ‪ ،‬ﻭﻫﻭ ﺧﻼﻑ ﺇﺟﻣﺎﻉ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﻗﺎﻁﺑﺔ‪ ،‬ﻭﺇﻧﻣﺎ ﻳﻅ�ﻥ ﺫﻟ�ﻙ ﺑﻌ�ﺽ ﺃﻫ�ﻝ ﺍﻟﺟﻬ�ﻝ‪ .‬ﺍﻧﻅ�ﺭ ﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ‬
‫)‪ ،(646/8‬ﻭﻗﺩ ﺗﻛﻠﻑ ﺍﻟﺩﻛﺗﻭﺭ ﺣﺳﻥ ﺿﻳﺎء ﺍﻟﺩﻳﻥ ﻋﺗﺭ ﺍﻟﺭﺩ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻭﻫﻡ ِﺑﻣﺎ ﻓﻳﻪ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﺇﻥ ﻛ�ﺎﻥ ﻣ�ﻥ ﺍﻟﺿ�ﻌﻑ‬
‫ﺑﺣﻳﺙ ﻻ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﺭ ﱟﺩ‪ .‬ﺍﻧﻅﺭ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻭﻣﻧﺯﻟﺔ ﺍﻟﻘﺭﺍءﺍﺕ ﻣﻧﻬﺎ ﺹ ‪.352-346‬‬
‫)‪ (4‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(131/1‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(213/1‬‬
‫)‪ (5‬ﺍﻧﻅ�ﺭ ﺍﻹﺗﻘ��ﺎﻥ ﻓ�ﻲ ﻋﻠ��ﻭﻡ ﺍﻟﻘ�ﺭﺁﻥ )‪ ،(131/1‬ﻭﺗﻔﺳ��ﻳﺭ ﺍﻟﻘﺎﺳ�ﻣﻲ )ﻣﺣﺎﺳ��ﻥ ﺍﻟﺗﺄﻭﻳ�ﻝ( )‪ ،(287/1‬ﻭﺇﻋﺟ��ﺎﺯ ﺍﻟﻘ��ﺭﺁﻥ‬
‫ﻭﺍﻟﺑﻼﻏﺔ ﺍﻟﻧﺑﻭﻳﺔ ﻟﻠﺭﺍﻓﻌﻲ ﺹ ‪.72-70‬‬
‫)‪ (6‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(132/1‬‬
‫ﷲ ‪ ‬ﺃﻧ�ﺯﻝ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﻥ ﺳ�ﺑﻌﺔ‬ ‫ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﻱ ﻓﻲ ﻣﻘﺩﻣﺔ ﺗﻔﺳﻳﺭﻩ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﻭﻝ ﻓﻲ ﺍﻟﺑﻳ�ﺎﻥ ﻋ�ﻥ ﻣﻌﻧ�ﻰ ﻗ�ﻭﻝ َﺭﺳُ�ﻭﻝ ِ‬
‫)‪(7‬‬

‫ﺃﺑﻭﺍﺏ ﺍﻟﺟﻧﺔ )‪.(30/1‬‬

‫)‪ (8‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(216/1‬‬
‫)‪ (9‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(645/8‬‬
‫)‪ (10‬ﺗﻔﺳﻳﺭ ﺍﻟﻁﺑﺭﻱ‪ ،‬ﺍﻟﻣﻘﺩﻣﺔ )‪.(21-20/1‬‬
‫)‪ (11‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪ ،(645/8‬ﻭﺍﻧﻅﺭ ﺗﻔﺳﻳﺭ ﺍﻟﻁﺑﺭﻱ‪ ،‬ﺍﻟﻣﻘﺩﻣﺔ )‪.(31-30/1‬‬
‫)‪ (12‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪ ،(645/8‬ﻭﺭﻭﻯ ﻫﺫﺍ ﺍﻟﺑﻼﻍ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺻﻼﺓ ﺍﻟﻣﺳﺎﻓﺭﻳﻥ‬
‫ﺁﻥ َﻋﻠَﻰ َﺳ ْﺑ َﻌ ِﺔ ﺃَﺣْ ُﺭﻑٍ‪ ،‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﻣﻊ ﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪ (101/6‬ﺡ ‪.819‬‬
‫ﺎﻥ ﺃَﻥﱠ ْﺍﻟﻘُﺭْ َ‬
‫ﻭﻗﺻﺭﻫﺎ‪َ ،‬ﺑﺎﺏ َﺑ َﻳ ِ‬
‫)‪ (13‬ﺍﻧﻅﺭ ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﻁﺑﻲ‪ ،‬ﺍﻟﻣﻘﺩﻣﺔ )‪.(35-34/1‬‬
‫)‪ (14‬ﻭﻗﺩ ﺍﺧﺗﻠﻑ ﺍﻟﻘﺎﺋﻠﻭﻥ ﺑﻬﺫﺍ ﺍﻟﻘﻭﻝ ﻓﻲ ﺗﻌﻳﻳﻥ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺗﻲ ﻧﺯﻝ ِﺑﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﺧﺗﻼ ًﻓﺎ ﻛﺑﻳ�ﺭً ﺍ‪ ،‬ﻭﻟ�ﻳﺱ ﻫ�ﻭ ﻣ�ﻥ ﻣﻘﺻ�ﻭﺩ‬
‫ﻫﺫﺍ ﺍﻟﺑﺣﺙ‪ ،‬ﻓﻠﻳﺭﺍﺟﻌﻪ ﻣﻥ ﺷﺎء ﻓﻲ‪ :‬ﺍﻟﺑﺭﻫﺎﻥ)‪ ،(220-219/1‬ﻭﺍﻹﺗﻘﺎﻥ )‪.(136-135/1‬‬
‫)‪ (15‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪ ،(643/8‬ﻭﺍﻹﺗﻘﺎﻥ )‪ ،(135/1‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘ�ﺭﺁﻥ )‪،(217/1‬‬
‫ﻭﺍﻟﺟﺎﻣﻊ ﻟﺷﻌﺏ ﺍﻹﻳﻣﺎﻥ ﻟﻠﺑﻳﻬﻘﻲ )‪.(221/5‬‬
‫)‪ (16‬ﺍﻧﻅﺭ ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪ ،119‬ﻭﻓﺗﺢ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(644/8‬‬
‫)‪ (17‬ﺍﻧﻅﺭ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻭﻣﻧﺯﻟﺔ ﺍﻟﻘﺭﺍءﺍﺕ ﻣﻧﻬﺎ‪ ،‬ﻟﻠﺩﻛﺗﻭﺭ ﺣﺳﻥ ﺿﻳﺎء ﺍﻟﺩﻳﻥ ﻋﺗﺭ‪ ،‬ﺹ ‪.173-172‬‬
‫)‪ (18‬ﺍﻹﺗﻘ��ﺎﻥ ﻓ��ﻲ ﻋﻠ��ﻭﻡ ﺍﻟﻘ��ﺭﺁﻥ )‪ ،(134/1‬ﻭﺗﻔﺳ��ﻳﺭ ﺍﻟﻁﺑ��ﺭﻱ‪ ،‬ﺍﻟﻣﻘﺩﻣ��ﺔ )‪ ،(25/1‬ﻭﺗﺄﻭﻳ��ﻝ ﻣﺷ��ﻛﻝ ﺍﻵﺛ��ﺎﺭ ﻟﻠﻁﺣ��ﺎﻭﻱ‬
‫)‪.(488-185/4‬‬
‫)‪ (19‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻣﺳﻧﺩ ﺍﻟﺑﺻﺭﻳﻳﻥ )‪ (37/6‬ﺡ ‪.19992‬‬
‫)‪ (20‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(134/1‬‬
‫)‪ (21‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(221/1‬‬
‫)‪ (22‬ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(645-644/8‬‬
‫)‪ (23‬ﻣﻘﺩﻣﺔ ﻛﺗﺎﺏ ﺍﻟﻣﺑﺎﻧﻲ ﺹ ‪ ،228-221‬ﻭﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻭﻣﻧﺯﻟﺔ ﺍﻟﻘﺭﺍءﺍﺕ ﻣﻧﻬﺎ ﺹ ‪.153-148‬‬
‫)‪ (24‬ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻟﻘﺭﺁﻥ ﻻﺑﻥ ﻗﺗﻳﺑﺔ ﺹ ‪ ،38-36‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(132/1‬‬
‫)‪ (25‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(133/1‬‬
‫)‪ (26‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(28-25/1‬ﻭﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(134-133/1‬‬
‫)‪ (27‬ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺃﺷﺎﺭ ﺇﻟﻳﻪ ﺍﻟﺳﻳﻭﻁﻲ ﻓﻲ ﺍﻹﺗﻘﺎﻥ )‪ (135/1‬ﻋﻠﻰ ﻁ�ﺭﻓﻳﻥ ﻫﻣ�ﺎ ﺍﻟﻘ�ﻭﻝ ﺍﻟﺛﺎﻟ�ﺙ ﻭﺍﻟﻘ�ﻭﻝ ﺍﻟﺭﺍﺑ�ﻊ‪ ،‬ﻭﻛ�ﺫﻟﻙ‬
‫ﺻﺩﺭ ﺑﻧﺣﻭﻩ ﺍﻟﺣﺎﻓﻅ ﺍﺑﻥ ﺣﺟﺭ ﺷﺭﺣﻪ ﻟﺣﺩﻳﺙ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(639/8‬‬
‫)‪ (28‬ﺭﺍﺟﻊ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ﺑﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ )‪.(653-648/8‬‬
‫)‪ (29‬ﺳﻭﺭﺓ ﺍﻟﻣﺎﺋﺩﺓ ﻣﻥ ﺍﻵﻳﺔ ‪.60‬‬
‫)‪ (30‬ﺗﻔﺳﻳﺭ ﺍﻟﺑﺣﺭ ﺍﻟﻣﺣﻳﻁ ) ‪.(531-529/3‬‬

‫‪202‬‬
 ‫)‪ (31‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(255/2‬‬
‫)‪ (32‬ﻓﻲ ﻣﻭﺿﻌﻳﻥ‪ :‬ﺍﻵﻳﺔ ‪ 111‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ‪ ،‬ﻭﺍﻵﻳﺔ ‪ 36‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺷﻌﺭﺍء‪.‬‬
‫)‪ (33‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(312-311/1‬‬

‫‪203‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‬
‫ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ‬

‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺍﻟﺟﻣﻊ ﺍﻟ ﱠﻧﺑﻭﻱّ ﻭﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﻟﻠﻘﺭﺁﻥ‬
‫ﻑ‪ ،‬ﻓ�ﻼ ﺷ�ﻙ ﺃﻧ�ﻪ ‪ ‬ﻗ�ﺩ‬ ‫ﻣﺭﱠ ﺑﻧﺎ ﺃﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺃُﻣﺭ ﺃﻥ ﻳُﻘﺭﺉ ﺃﻣﺗ�ﻪ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﺳ�ﺑﻌﺔ ﺃﺣ�ﺭ ٍ‬
‫ﻗﺭﺃ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ؛ ﻟﻳﺗﻌﻠﻣﻬﺎ ﻣﻧﻪ ﺃﺻﺣﺎﺑﻪ‪ ،‬ﻭﻳﻧﻘﻠﻭﻫﺎ ﺇﻟﻰ ﺍﻷﻣﺔ ﻣﻥ ﺑﻌﺩﻩ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻳﻌﺭﺽ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺟﺑﺭﻳﻝ ‪ ،‬ﻓﻲ ﺭﻣﺿﺎﻥ ﻣ�ﻥ ﻛ� ﱢﻝ ﺳ�ﻧﺔ‪ ،‬ﻓﻳ ُْﺛ ِﺑ�ﺕ ﷲ‬
‫)‪(1‬‬
‫ﻣﺎ ﻳﺷﺎء ﻭﻳﻧﺳﺦ ﻣﺎ ﻳﺷﺎء‪ ،‬ﺃﻭ ﻳﺄﻣﺭ ﺑﺎﻟﻘﺭﺍءﺓ ﻋﻠﻰ ﺣﺭﻑ ﺃﻭ ﺃﻛﺛﺭ ﻣﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﻋﺑﺩ ﺍﻟ َﺑ�ﺭﱢ ‪ :‬ﻭﻗ�ﺩ ﻳُﺷ�ﻛﻝ ﻫ�ﺫﺍ ﺍﻟﻘ�ﻭﻝ ﻋﻠ�ﻰ ﺑﻌ�ﺽ ﺍﻟﻧ�ﺎﺱ‪ ،‬ﻓﻳﻘ�ﻭﻝ‪ :‬ﻫ�ﻝ ﻛ�ﺎﻥ ﺟﺑﺭﻳ�ﻝ‬
‫ﻳﻠﻔ��ﻅ ﺑ��ﺎﻟﻠﻔﻅ ﺍﻟﻭﺍﺣ��ﺩ ﺳ��ﺑﻊ ﻣ��ﺭﺍﺕ؟ ﻓﻳُﻘ��ﺎﻝ ﻟ��ﻪ‪ :‬ﺇ ﱠﻧﻣ��ﺎ ﻳﻠ��ﺯﻡ ﻫ��ﺫﺍ ﺇﻥ ﻗﻠﻧ��ﺎ ﺇﻥ ﺍﻟﺳ��ﺑﻌﺔ ﺍﻷﺣ��ﺭﻑ‬
‫ﺗﺟﺗﻣﻊ ﻓﻲ ﺣﺭﻑ ﻭﺍﺣﺩ‪ ،‬ﻭﻧﺣ�ﻥ ﻗﻠﻧ�ﺎ ﻛ�ﺎﻥ ﺟﺑﺭﻳ�ﻝ ﻳ�ﺄﺗﻲ ﻓ�ﻲ ﻛ�ﻝ ﻋﺭﺿ� ٍﺔ ﺑﺣ�ﺭﻑ‪ ،‬ﺇﻟ�ﻰ ﺃﻥ‬
‫ٌ )‪(2‬‬
‫َﺗﻣُﺭﱠ ﺳﺑﻌﺔ‪.‬‬
‫ﺃﻥ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﻋ��ﺭﺽ ﺍﻟﻘ��ﺭﺁﻥ ﻋﻠ��ﻰ ﺟﺑﺭﻳ��ﻝ ‪ ‬ﻓ��ﻲ ﺍﻟﻌ��ﺎﻡ ﺍﻟ��ﺫﻱ ﺗ��ﻭﻓﻲ ﻓﻳ��ﻪ‬ ‫ﻭﻗ��ﺩ ﻣ��ﺭﱠ ﺑﻧ��ﺎ ًّ‬
‫ﻙ ﺃﻧﻪ ﻗﺩ ﻧﺳﺦ ﺑﻌﺽ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺗﻠﻙ ﺍﻟﻌﺭﺿﺔ‪ ،‬ﻛﻣﺎ ﻧﺳﺧﺕ ﺑﻌﺽ ﺍﻷﺣ�ﺭﻑ‬ ‫ﻣﺭﺗﻳﻥ‪ ،‬ﻭﻻ ﺷ ﱠ‬
‫ﺍﻟﺳﺑﻌﺔ ﺍﻟﺗﻲ ﻧﺯﻝ ِﺑﻬﺎ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺫﻟﻙ ﺣﺩﻳﺙ ﻋﺎﺋﺷﺔ ﺍﻟﺳﺎﺑﻕ ﻓﻲ ﻋﺩﺩ ﺍﻟﺭﺿﻌﺎﺕ ﺍﻟﻣﺣﺭﻣﺎﺕ‪.‬‬
‫ﺕ ﻳ َُﺣ�ﺭﱢ ﻣْ َﻥ‪ُ ،‬ﺛ� ﱠﻡ‬
‫ﺕ َﻣﻌْ ﻠُﻭ َﻣﺎ ٍ‬ ‫ﺿ َﻌﺎ ٍ‬ ‫ﺁﻥ َﻋ ْﺷ ُﺭ َﺭ َ‬ ‫ِ‬ ‫ﺎﻥ ﻓِﻳ َﻣﺎ ﺃ ُ ْﻧ ِﺯ َﻝ ﻣ َِﻥ ْﺍﻟﻘُﺭْ‬‫ﺕ‪َ :‬ﻛ َ‬ ‫ﻓﻌﻥْ َﻋﺎ ِﺋ َﺷ َﺔ ﺃَ ﱠﻧ َﻬﺎ َﻗﺎ َﻟ ْ‬ ‫َ‬
‫ُ‬
‫ﺁﻥ‪.‬‬‫ﷲ ‪َ ‬ﻭﻫُﻥﱠ ﻓِﻳ َﻣﺎ ُﻳ ْﻘ َﺭﺃ ﻣ َِﻥ ْﺍﻟﻘُﺭْ ِ‬ ‫ﻣْﺱ َﻣﻌْ ﻠُﻭ َﻣﺎﺕٍ‪َ ،‬ﻓ ُﺗﻭُ ﱢﻓ َﻲ َﺭﺳُﻭ ُﻝ ِ‬ ‫ُﻧﺳِ ْﺧ َﻥ ِﺑ َﺧ ٍ‬
‫)‪(3‬‬

‫ﻓﻔﻳﻪ ﺃﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺗﻭﻓﻲ‪ ،‬ﻭﻛﺎﻧﺕ ﻫﺫﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻣﻧﺳﻭﺧﺎﺕ ﻣﻣﺎ ﻳﺗﻠﻰ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‪ِ ،‬ﻣﻣﱠ�ﺎ ﻳ�ﺩﻝ‬
‫ﻋﻠﻰ ﺃ ﱠﻧﻬﺎ ﻧﺳﺧﺕ ﻓﻲ ﺁﺧﺭ ﺣﻳ�ﺎﺓ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﺃﻏﻠ�ﺏ ﺍﻟﻅ�ﻥﱢ ﺃﻥ ﺫﻟ�ﻙ ﺇ ﱠﻧﻣ�ﺎ ﻛ�ﺎﻥ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ‬
‫ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﻓﻘﺩ ﻛﺎﻧﺕ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻣﺭﺍﺟﻌﺔ ﺃﺧﻳﺭﺓ ﻟﻠﻛﺗﺎﺏ ﺍﻟﺣﻛﻳﻡ‪ ،‬ﻋﺭﺽ ﻓﻳﻬ�ﺎ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﺭﺗﻳﻥ‪،‬‬
‫ﻓﻧﺳﺦ ﷲ ﻣﻥ ﻣﺎ ﺷﺎء‪ ،‬ﻭﺃﺛﺑﺕ ﻓﻳﻪ ﻣﺎ ﻛﺗﺏ ﻟﻪ ﺍﻟﺑﻘﺎء‪.‬‬
‫ﻭﻗﺩ ﻭﺭﺩﺕ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺑﺣﺩﻭﺙ ﺍﻟﻧﺳﺦ ﻟﺑﻌﺽ ﺁﻳﺎﺕ ﺍﻟﻛﺗﺎﺏ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﷲ‪.‬‬ ‫ﻭﻥ ﺃَﻭﱠ َﻝ؟ َﻗ�ﺎﻟُﻭﺍ‪ :‬ﻗ َِ�ﺭﺍء َﺓ َﻋﺑْ� ِﺩ ِ‬ ‫ْﻥ َﺗﻌُ� ﱡﺩ َ‬‫ﱠﺎﺱ َﻗ�ﺎ َﻝ‪ :‬ﺃَﻱﱡ ْﺍﻟﻘ َِ�ﺭﺍء َﺗﻳ ِ‬ ‫ْﻥ َﻋﺑ ٍ‬ ‫ﺎﻥ َﻋ ِﻥ ﺍﺑ ِ‬ ‫َﻓ َﻌﻥْ ﺃَ ِﺑﻲ َﻅ ْﺑ َﻳ َ‬
‫ﷲ ‪ ‬ﻓِ�ﻲ ُﻛ� ﱢﻝ َﻋ ٍ‬
‫�ﺎﻡ َﻣ�ﺭﱠ ًﺓ‪َ ،‬ﻓ َﻠﻣﱠ�ﺎ‬ ‫ﺎﻥ ﻳُﻌْ َﺭﺽُ ْﺍﻟﻘُﺭْ ﺁﻥُ َﻋ َﻠﻰ َﺭﺳ ِ‬
‫ُ�ﻭﻝ ِ‬ ‫ِﻲ ﺍﻵﺧ َِﺭﺓُ‪َ ،‬ﻛ َ‬ ‫َﻗﺎ َﻝ‪ :‬ﻻ َﺑ ْﻝ ﻫ َ‬
‫�ﺦ ِﻣ ْﻧ� ُﻪ َﻭ َﻣ�ﺎ‬
‫ﷲ َﻓ َﻌﻠِ� َﻡ َﻣ�ﺎ ُﻧﺳِ َ‬‫ْﻥ‪َ ،‬ﻓ َﺷ ِ�ﻬﺩَ ﻩُ َﻋﺑْ� ُﺩ ِ‬‫ﺽ َﻋ َﻠﻳْ� ِﻪ َﻣ�ﺭﱠ َﺗﻳ ِ‬ ‫ُ�ﺭ َ‬ ‫ﺽ ﻓِﻳ� ِﻪ ﻋ ِ‬ ‫ﺎﻥ ْﺍﻟ َﻌﺎ ُﻡ ﺍﻟﱠﺫِﻱ ﻗُ ِ�ﺑ َ‬ ‫َﻛ َ‬
‫)‪(4‬‬
‫ُﺑ ﱢﺩ َﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺑﻐﻭﻱ‪ :‬ﻳُﻘﺎﻝ ﺇﻥ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ﺷﻬﺩ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﺍﻟﺗﻲ ُﺑﻳﱢﻥ ﻓﻳﻬﺎ ﻣ�ﺎ ُﻧﺳِ �ﺦ ﻭﻣ�ﺎ‬
‫)‪(5‬‬
‫َﺑﻘِﻲ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ‪ :‬ﻭﻻ ﺷﻙ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ُﻧﺳﺦ ﻣﻧﻪ ﻭ ُﻏﻳﱢﺭ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻓﻘ�ﺩ ﺻ� ﱠﺢ‬
‫)‪(6‬‬
‫ﺣﺩ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ‪.‬‬ ‫ﺑﺫﻟﻙ ﺍﻟﻧﺹﱡ ﻋﻥ ﻏﻳﺭ ﻭﺍ ٍ‬
‫ﻭﻛﻝ ﻣﺎ ﻧﺳﺦ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺃﻭ ﻣﻥ ﺃﻭﺟﻪ ﺍﻟﻘﺭﺍءﺓ ﻟﻡ ﻳُﺛ َﺑﺕ ﻓﻲ ﺍﻟﺟﻣﻌﻳﻥ‬
‫‪204‬‬
 ‫ﺍﻟﻧﺑﻭﻱ ﻭﺍﻟﺑﻛﺭﻱ‪.‬‬
‫ﻭﻧﺳﺗﻁﻳﻊ ﺃﻥ ﻧﺳﺗﺧﻠﺹ ﻣﻥ ﺍﻟﻌﺭﺽ ﺍﻟﺳﺎﺑﻕ ﺍﻷﻣﻭﺭ ﺍﻵﺗﻳﺔ‪:‬‬
‫‪ - 1‬ﺃﻥ ﺍﻟﻧﺳﺦ ﻗﺩ ﺷﻣﻝ ﺑﻌﺽ ﺍﻷﺣﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﻭﻳ�ﺩﻝ ﻋﻠ�ﻰ ﺫﻟ�ﻙ‬
‫ﻋﺩﻡ ﻭﺭﻭﺩ ﻛﻠﻣﺔ ﻣﻥ ﺍﻟﻛﻠﻣﺎﺕ ﺍﻟﻘﺭﺁﻧﻳﺔ ﺗﻘﺭﺃ ﻋﻠﻰ ﺃﻛﺛﺭ ﻣﻥ ﺳﺗﺔ ﺃﻭﺟﻪ ﻣﻥ ﻁﺭﻳﻕ ﻣﺗﻭﺍﺗﺭ‪.‬‬
‫ﻭﻗﺩ ﺍﻋﺗﺭﺽ ﺑﻌﺽ ﻋﻠﻰ ﺫﻟﻙ ﺑﺄﻥ ﻣﻭﺿﻭﻉ ﺍﻟﻧﺳﺦ ﻻ ﻳﺷﻣﻝ ﺍﻷﻟﻔﺎﻅ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﻗﺩﺍﻣﺔ‪ :‬ﻭﺃﺣﺎﻝ ﻗﻭ ٌﻡ ﻧﺳﺦ ﺍﻟﻠﻔ�ﻅ‪ ،‬ﻓ�ﺈﻥ ﺍﻟﻠﻔ�ﻅ ﺇ ﱠﻧﻣ�ﺎ ﻧ�ﺯﻝ ﻟﻳُﺗﻠ�ﻰ ﻭﻳُﺛ�ﺎﺏ ﻋﻠﻳ�ﻪ‪ ،‬ﻓﻛﻳ�ﻑ‬
‫ﻳُﺭﻓﻊ؟‬
‫ﻭﺍﻟﻣﻘﺻﻭﺩ ﻣﻥ ﺫﻟﻙ ﺃﻥ ﺍﻟﻧﺳﺦ‪ :‬ﻫ�ﻭ ﺭﻓ�ﻊ ﺣﻛ�ﻡ ﺷ�ﺭﻋﻲ ﺑﺧﻁ�ﺎﺏ ﻣﺗ�ﺭﺍﺥ ﻋﻧ�ﻪ‪ ،‬ﻭﻟ�ﻳﺱ ﻓ�ﻲ‬
‫)‪(7‬‬
‫ﻧﺳﺦ ﺗﻼﻭﺓ ﺍﻟﻠﻔﻅ ﺭﻓﻊ ﺣﻛﻡ ﺷﺭﻋﻲ‪.‬‬
‫ﺛﻡ ﺃﺟﺎﺏ ﺍﺑﻥ ﻗﺩﺍﻣﺔ ﻋﻥ ﺫﻟ�ﻙ ﻓﻘ�ﺎﻝ‪ :‬ﻓ�ﺈﻥ ﺍﻟ�ﺗﻼﻭﺓ‪ ،‬ﻭﻛﺗﺎﺑﺗﻬ�ﺎ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﺍﻧﻌﻘ�ﺎﺩ ﺍﻟﺻ�ﻼﺓ‬
‫ﺣﻛﻡ ﻓﻬﻭ ﻗﺎﺑﻝ ﻟﻠﻧﺳﺦ‪ ،‬ﻭﺃﻣﺎ ﺗﻌﻠﻘﻬ�ﺎ ﺑ�ﺎﻟﻣﻛﻠﱠﻑ ﻓ�ﻲ ﺍﻹﻳﺟ�ﺎﺏ ﻭﻏﻳ�ﺭﻩ‬ ‫ِﺑﻬﺎ‪ ،‬ﻣﻥ ﺃﺣﻛﺎﻣﻬﺎ‪ ،‬ﻭﻛﻝ ٍ‬
‫)‪(8‬‬
‫ﻓﻬﻭ ﺣﻛﻡ ﺃﻳﺿًﺎ ﻳﻘﺑﻝ ﺍﻟﻧﺳﺦ‪.‬‬
‫‪ - 2‬ﺃﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻟﻡ ﺗﻧﺳ�ﺦ ﻛﻠﻬ�ﺎ‪ ،‬ﻷﻥ ﺍﻷﺻ�ﻝ ﺇﺑﺎﺣ�ﺔ ﺍﻟﻘ�ﺭﺍءﺓ ِﺑﻬ�ﺎ‪ ،‬ﻭﻟ�ﻡ ﻳ�ﺩﻝ ﺩﻟﻳ� ٌﻝ‬
‫ﻋﻠﻰ ﻧﺳﺦ ﺗﻠﻙ ﺍﻹﺑﺎﺣﺔ ﻓﻲ ﺯﻣﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪.‬‬
‫‪ - 3‬ﺃ ﱠﻧﻪ ﻻ ﻳُﻌﻠﻡ ﻗﺩﺭ ﻣﺎ ﻧﺳﺦ ﻣﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ﻓ�ﻲ ﺣﻳ�ﺎﺓ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﺇﺫ ﻻ ﺩﻟﻳ�ﻝ ﻋﻠﻳ�ﻪ‪،‬‬
‫ﻭﻳﺭﻯ ﺑﻌﺽ ﺍﻟﻌﻠﻣﺎء ﺃﻥ ﺍﻟﻣﻧﺳﻭﺥ ﻣﻥ ﺗﻠﻙ ﺍﻷﺣﺭﻑ ﺃﻛﺛﺭ ﻣِﻣﺎ ﺑﻘ�ﻲ‪ ،‬ﻧﻅ�ﺭً ﺍ ﻟِﻣ�ﺎ ﻳﺭﻭﻧ�ﻪ ﻣ�ﻥ‬
‫ﺍﻟﻛﺛ��ﺭﺓ ﺍﻟﻌﻅﻳﻣ��ﺔ ﻓ��ﻲ ﺍﻟﺭﻭﺍﻳ��ﺎﺕ ﺍﻟﺗ��ﻲ ﺗﻌ��ﺞ ِﺑﻬ��ﺎ ﻛﺗ��ﺏ ﺍﻟﺗﻔﺳ��ﻳﺭ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﻏﻳ��ﺭ ﺍﻟﺛﺎﺑﺗ��ﺔ‪،‬‬
‫ﺑﺎﻋﺗﺑﺎﺭ ﺃ ﱠﻧﻬﺎ ﻓﻲ ﺃﺣﺳﻥ ﺃﺣﻭﺍﻟﻬﺎ ﻗﺭﺍءﺍﺕ ﻣﻧﺳﻭﺧﺔ‪.‬‬
‫ﻭﻗﺩ ﺍﺗﻔﻕ ﺍﻟﻌﻠﻣﺎء ﻋﻠﻰ ﺃﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺯﻣﻥ ﺃﺑ�ﻲ ﺑﻛ�ﺭ ﺍﻟﺻ�ﺩﻳﻕ ‪ ،‬ﺑﻘ�ﻲ ﻋﻠ�ﻰ ﻧﻔ�ﺱ‬
‫ﺍﻟﺻﻭﺭﺓ ﺍﻟﺗﻲ ﺗﺭﻛﻬﺎ ﻋﻠﻳﻪ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻭﻟ�ﻡ ﻳﺗﻐﻳ�ﺭ ﻣﻧ�ﻪ ﺷ�ﻲء‪ ،‬ﺳ�ﻭﺍء ﻓ�ﻲ ﺫﻟ�ﻙ ﻣ�ﻥ ﺭﺃﻯ ﺃﻥ‬
‫ﺣﺩ‪ ،‬ﻭﻣ�ﻥ ﺫﻫ�ﺏ‬ ‫ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﺑﺎﻗﻳﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﻣﻥ ﻗﺎﻝ ﺇﻥ ﺍﻷﺣﺭﻑ ﻧﺳﺧﺕ ﻭﻟﻡ ﻳﺑﻕ ﺇﻻ ﻭﺍ ٌ‬
‫)‪(9‬‬
‫ﺇﻟﻰ ﺃﻥ ﺍﻟﺑﺎﻗﻲ ﺑﻌﺽ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪.‬‬

‫)‪ (1‬ﺍﻧﻅﺭ ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻭ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬

‫)‪ (2‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(220/1‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺍﻟﺭﺿﺎﻉ ﺑﺎﺏ ﺍﻟﺗﺣﺭﻳﻡ ﺑﺧﻣﺱ ﺭﺿﻌﺎﺕ )‪ (31-29/10‬ﺡ ‪.1452‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺃﺣﻣﺩ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﻣﺳﻧﺩ ﺑﻧﻲ ﻫﺎﺷﻡ )‪ (598/1‬ﺡ ‪ ،3412‬ﻭﺭﻭﺍﻩ ﺍﻟﻧﺳﺎﺋﻲ ﻓﻲ ﺍﻟﺳﻧﻥ ﺍﻟﻛﺑﺭﻯ ﻛﺗﺎﺏ ﻓﺿ�ﺎﺋﻝ‬
‫ﺍﻟﻘﺭﺁﻥ )‪ ،(7/3‬ﻭﻛﺗﺎﺏ ﺍﻟﻣﻧﺎﻗﺏ )‪.(36/4‬‬
‫)‪ (5‬ﺷﺭﺡ ﺍﻟﺳﻧﺔ )‪.(525/4‬‬
‫)‪ (6‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(32/1‬ﻭﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(142/1‬‬
‫)‪ (7‬ﺍﻧﻅﺭ ﺭﻭﺿﺔ ﺍﻟﻧﺎﻅﺭ ﻭﺟﻧﺔ ﺍﻟﻣﻧﺎﻅﺭ ﻻﺑﻥ ﻗﺩﺍﻣﺔ )‪.(190/1‬‬
‫)‪ (8‬ﺭﻭﺿﺔ ﺍﻟﻧﺎﻅﺭ ﻭﺟﻧﺔ ﺍﻟﻣﻧﺎﻅﺭ ﻻﺑﻥ ﻗﺩﺍﻣﺔ )‪.(202-201/1‬‬
‫)‪ (9‬ﺍﻧﻅﺭ‪ :‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(223/1‬ﻭﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(254-253/1‬‬

‫‪205‬‬
 ‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬
‫ﺍﺧﺗﻠﻑ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ﺑﻘﺎء ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ�ﺔ ‪-‬ﺑﻧ�ﺎ ًء ﻋﻠ�ﻰ ﺍﺧ�ﺗﻼﻓﻬﻡ‬
‫ﻓﻲ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ -‬ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻭﺍﻝ‪:‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺃﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ ﺍﺷ��ﺗﻣﻠﺕ ﻋﻠ��ﻰ ﺣ��ﺭﻑ ﻭﺍﺣ��ﺩ ﻓﻘ��ﻁ ﻣ��ﻥ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ‪ ،‬ﻭﻫ��ﻭ‬
‫ﺣ��ﺭﻑ ﻗ��ﺭﻳﺵ‪ ،‬ﻭﺃﻥ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺑﺎﻗﻳ��ﺔ ﺇﻣ��ﺎ ﻧﺳ��ﺧﺕ ﻓ��ﻲ ﺯﻣ��ﻥ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ،‬ﺃﻭ ﺍﺗﻔ��ﻕ ﺍﻟﺻ��ﺣﺎﺑﺔ‬
‫ﻋﻠﻰ ﺗﺭﻛﻬﺎ ﺩﺭءًﺍ ﻟﻠﻔﺗﻧﺔ ﺍﻟﺗﻲ ﻛﺎﺩﺕ ﺗﻔﺗﻙ ﺑﺎﻷﻣﺔ ﻋﻧﺩﻣﺎ ﺍﺧﺗﻠﻑ ﺍﻟﻧﺎﺱ ﻓﻲ ﻗﺭﺍءﺓ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﺇﻟ��ﻰ ﺫﻟ��ﻙ ﺫﻫ��ﺏ ﺍﺑ��ﻥ ﺟﺭﻳ��ﺭ ﺍﻟﻁﺑ��ﺭﻱ‪ ،‬ﻭﺃﺑ��ﻭ ﺟﻌﻔ��ﺭ ﺍﻟﻁﺣ��ﺎﻭﻱ‪ ،‬ﻭﺍﺑ��ﻥ ﺣﺑ��ﺎﻥ‪ ،‬ﻭﺍﻟﺣ��ﺎﺭﺙ‬
‫)‪(1‬‬
‫ﺍﻟﻣﺣﺎﺳﺑﻲ‪ ،‬ﻭﺃﺑﻭ ﻋﻣﺭ ﺑﻥ ﻋﺑﺩ ﺍﻟﺑﺭ‪ ،‬ﻭﺃﺑﻭ ﻋﺑﻳﺩ ﷲ ﺑﻥ ﺃﺑﻲ ﺻﻔﺭﺓ‪.‬‬
‫)‪(2‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻭ ﺷﺎﻣﺔ‪ :‬ﻭﺻﺭﱠ ﺡ ﺃﺑﻭ ﺟﻌﻔﺭ ﺍﻟﻁﺑﺭﻱ ﻭﺍﻷﻛﺛﺭﻭﻥ ﻣﻥ ﺑﻌﺩﻩ ﺑﺄﻧﻪ ﺣﺭﻑ ﻣﻧﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﻋﺑﺩ ﺍﻟﺑﺭ‪ :‬ﻓﻬﺫﺍ ﻣﻌﻧﻰ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﺍﻟﻣ�ﺫﻛﻭﺭﺓ)‪ (3‬ﻓ�ﻲ ﺍﻷﺣﺎﺩﻳ�ﺙ ﻋﻧ�ﺩ ﺟﻣﻬ�ﻭﺭ‬
‫ﺃﻫﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺣ�ﺩﻳﺙ‪ ،‬ﻣ�ﻧﻬﻡ ﺳ�ﻔﻳﺎﻥ ﺑ�ﻥ ﻋﻳﻳﻧ�ﺔ‪ ،‬ﻭﺍﺑ�ﻥ ﻭﻫ�ﺏ‪ ،‬ﻭﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺟﺭﻳ�ﺭ ﺍﻟﻁﺑ�ﺭﻱ‪،‬‬
‫)‪(4‬‬
‫ﻭﺍﻟﻁﺣﺎﻭﻱ ﻭﻏﻳﺭﻫﻡ‪ ،‬ﻭﻓﻲ ﻣﺻﺣﻑ ﻋﺛﻣﺎﻥ ﺍﻟﺫﻱ ﺑﺄﻳﺩﻱ ﺍﻟﻧﺎﺱ ﻣﻧﻬﺎ ﺣﺭﻑٌ ﻭﺍﺣﺩ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻭ ﻋﺑﻳﺩ ﷲ ﺑﻥ ﺃﺑﻲ ﺻ�ﻔﺭﺓ‪ :‬ﻫ�ﺫﻩ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺍﻟﺳ�ﺑﻊ ﺇﻧﻣ�ﺎ ﺷ�ﺭﻋﺕ ﻣ�ﻥ ﺣ�ﺭﻑ ﻭﺍﺣ�ﺩ‬
‫ﻣﻥ ﺍﻟﺳﺑﻌﺔ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻓﻲ ﺍﻟﺣﺩﻳﺙ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﺟﻣ�ﻊ ﻋﺛﻣ�ﺎﻥ ﻋﻠﻳ�ﻪ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻭﻫ�ﺫﺍ ﺫﻛ�ﺭﻩ‬
‫)‪(5‬‬
‫ﺍﻟﻧﺣﺎﺱ ﻭﻏﻳﺭﻩ‪.‬‬
‫ﻭﻫﺫﺍ ﺍﻟﻘﻭﻝ ﻣﺑﻧﻲ ﻋﻠﻰ ﺍﻟﻘﻭﻝ ﺑﺄﻥ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﺳﺑﻊ ﻟﻐﺎﺕ ﻓﻲ ﺍﻟﻛﻠﻣﺔ ﺍﻟﻭﺍﺣ�ﺩﺓ‬
‫ﺑﺎﺧﺗﻼﻑ ﺍﻷﻟﻔﺎﻅ ﻭﺍﺗﻔﺎﻕ ﺍﻟﻣﻌﺎﻧﻲ‪ ،‬ﻭﻫﻭ ﻗﻭﻝ ﺍﺑﻥ ﺟﺭﻳﺭ ﻭﻣﻥ ﻭﺍﻓﻘﻪ‪.‬‬
‫ﻓﻘ��ﺩ ﺭﺃﻯ ﺍﻟﻘ��ﺎﺋﻠﻭﻥ ِﺑﻬ��ﺫﺍ ﺍﻟﻘ��ﻭﻝ ﻧ��ﺩﺭﺓ ﺍﻟﻛﻠﻣ��ﺎﺕ ﺍﻟﻘﺭﺁﻧﻳ��ﺔ ﺍﻟﺗ��ﻲ ﻳﺻ��ﺩﻕ ﻋﻠﻳﻬ��ﺎ ﻣ��ﺎ ﺭﺃﻭﻩ ﻓ��ﻲ‬
‫ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻓﻘ�ﺎﻟﻭﺍ ﺇ ﱠﻧﻬ�ﺎ ﻧﺳ�ﺧﺕ‪ ،‬ﺃﻭ ﺍﺗﻔ�ﻕ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻋﻠ�ﻰ ﻣﻧ�ﻊ ﺍﻟﻘ�ﺭﺍءﺓ ِﺑﻬ�ﺎ‪،‬‬
‫ﻭﻛﺗﺑﻭﺍ ﺍﻟﻣﺻﺎﺣﻑ ﻋﻠﻰ ﺣﺭﻑ ﻭﺍﺣﺩ‪ ،‬ﻫﻭ ﻟﺳﺎﻥ ﻗﺭﻳﺵ‪.‬‬
‫ﻭﺍﺣﺗﺞ ﺍﻟﻘﺎﺋﻠﻭﻥ ِﺑﻬﺫﺍ ﺍﻟﻘﻭﻝ ﺑﺄﺩﻟﺔ ﻣﻧﻬﺎ‪:‬‬
‫ﺍﺧ َﺗ َﻠ ْﻔ ُﺗ ْﻡ ﺃَ ْﻧ ُﺗ ْﻡ َﻭ َﺯ ْﻳ ُﺩ ﺑْﻥُ َﺛ ِﺎﺑ ٍ‬
‫ﺕ ﻓِﻲ َﺷ�ﻲْ ٍء ﻣ َ‬
‫ِ�ﻥ‬ ‫ﱢﻳﻥ ﱠ‬
‫ﺍﻟﺛﻼَ َﺛ ِﺔ‪ :‬ﺇِ َﺫﺍ ْ‬ ‫ﻗﻭﻝ ﻋﺛﻣﺎﻥ ‪ ‬ﻟِﻠﺭﱠ ﻫْ ﻁِ ْﺍﻟﻘُ َﺭﺷِ ﻳ َ‬
‫ْﺵ‪َ ،‬ﻓﺈِ ﱠﻧ َﻣﺎ َﻧ َﺯ َﻝ ِﺑﻠ َِﺳﺎﻧ ِِﻬ ْﻡ َﻓ َﻔ َﻌﻠُﻭﺍ َﺫﻟ َِﻙ‪.‬‬
‫ﺎﻥ ﻗُ َﺭﻳ ٍ‬ ‫ْﺍﻟﻘُﺭْ ِ‬
‫ﺁﻥ َﻓ ْ‬
‫ﺎﻛ ُﺗﺑُﻭﻩُ ِﺑﻠ َِﺳ ِ‬
‫)‪(6‬‬

‫ﻗﺎﻟﻭﺍ‪ :‬ﻭﻫﺫﺍ ﻳﺩﻝ ﻋﻠﻰ ﺃ ﱠﻧﻬﻡ ﺟﻣﻌﻭﺍ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺣﺭﻑ ﻭﺍﺣﺩ‪ ،‬ﻭﻫﻭ ﻟﺳﺎﻥ ﻗﺭﻳﺵ‪ ،‬ﻭﺗﺭﻛ�ﻭﺍ‬
‫ﻣﺎ ﺳﻭﻯ ﺫﻟﻙ ﻣﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺗﺔ‪.‬‬
‫ﺃﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻛﺎﻧ�ﺕ ﻓ�ﻲ ﺃﻭﻝ ﺍﻷﻣ�ﺭ ﺧﺎﺻ�ﺔ؛ ﻟﻠﺿ�ﺭﻭﺭﺓ؛ ﻻﺧ�ﺗﻼﻑ ﻟﻐ�ﺔ ﺍﻟﻌ�ﺭﺏ‬
‫ﻭﻣﺷﻘﺔ ﺃﺧﺫ ﺟﻣﻳﻊ ﺍﻟﻁﻭﺍﺋﻑ ﺑﻠﻐﺔ ﻭﺍﺣﺩﺓ‪ ،‬ﻓﻠﻣﺎ ﻛﺛﺭ ﺍﻟﻧﺎﺱ ﻭﺍﻟﻛﺗﺎﺏ‪ ،‬ﻭﺍﺭﺗﻔﻌﺕ ﺍﻟﺿﺭﻭﺭﺓ‬
‫ﺍﺭﺗﻔﻊ ﺣﻛﻡ ﻫﺫﻩ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻭﺭﺟﱠ ﺢ ﺫﻟﻙ ﻗﻳﺎ ُﻡ ﺍﻟﺧﻼﻑ ﺑﻳﻥ ﺍﻟﻘﺭﺍء‪ ،‬ﺑﻣ�ﺎ ﻛ�ﺎﺩ ﻳ�ﺅﺩﻱ ﺇﻟ�ﻰ ﻓﺗﻧ�ﺔ‬
‫ﻋﻅﻳﻣ��ﺔ‪ ،‬ﻓﺄﺟﻣﻌ��ﺕ ﺍﻷﻣ��ﺔ ﺑﻘﻳ��ﺎﺩﺓ ﺇﻣﺎﻣﻬ��ﺎ ﺍﻟﻧﺎﺻ��ﺢ ﺍﻟﺷ��ﻔﻳﻕ ﻋﺛﻣ��ﺎﻥ ﺑ��ﻥ ﻋﻔ��ﺎﻥ ‪ ‬ﻋﻠ��ﻰ ﺃﻥ‬
‫ﺗﻘﺗﺻﺭ ﻋﻠ�ﻰ ﺣ�ﺭﻑ ﻭﺍﺣ�ﺩ ﻣ�ﻥ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ‪ ،‬ﺟﻣﻌً�ﺎ ﻟﻛﻠﻣ�ﺔ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ‪ ،‬ﻓﺄﺧ�ﺫﺕ ﺑ�ﻪ‪،‬‬
‫)‪(7‬‬
‫ﻑ ﻭﺍ ٍ‬
‫ﺣﺩ‪.‬‬ ‫ﻭﺃﻫﻣﻠﺕ ﻛﻝ ﻣﺎ ﻋﺩﺍﻩ‪ ،‬ﻓﻌﺎﺩ ﻣﺎ ﻳُﻘﺭﺃ ﺑﻪ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺣﺭ ٍ‬

‫‪206‬‬
‫ﻭﺍﺟﺑ�ﺔ ﻋﻠ�ﻰ ﺍﻷﻣ�ﺔ‪ ،‬ﻭﺇﻧﻣ�ﺎ ﻛﺎﻧ�ﺕ ﺟ�ﺎﺋﺯ ًﺓ ﻟﻬ�ﻡ‬‫ً‬ ‫ﺃﻥ ﺍﻟﻘﺭﺍءﺓ ﻋﻠﻰ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻟﻡ ﺗﻛ�ﻥ‬
‫ﻣﺭﺧ ً‬
‫ﺻ���ﺎ ﻟﻬ���ﻡ ﻓﻳﻬ���ﺎ‪ ،‬ﻭﻗ���ﺩ ﺟﻌ���ﻝ ﺇﻟ���ﻳﻬﻡ ﺍﻻﺧﺗﻳ���ﺎﺭ ﻓ���ﻲ ﺃﻱ ﺣ���ﺭﻑ ﺍﺧﺗ���ﺎﺭﻭﻩ‪ ،‬ﻓﻠﻣ���ﺎ ﺭﺃﻯ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﺃﻥ ﺍﻷﻣﺔ ﺗﻔﺗ�ﺭﻕ ﻭﺗﺧﺗﻠ�ﻑ ﺇﺫﺍ ﻟ�ﻡ ﻳﺟﺗﻣﻌ�ﻭﺍ ﻋﻠ�ﻰ ﺣ�ﺭﻑ ﻭﺍﺣ�ﺩ‪ ،‬ﺍﺟﺗﻣﻌ�ﻭﺍ ﻋﻠ�ﻰ‬
‫ﺫﻟﻙ ﺍﺟﺗﻣﺎﻋًﺎ ﺷﺎﺋﻌًﺎ‪ ،‬ﻭﻫﻡ ﻣﻌﺻﻭﻣﻭﻥ ﻣﻥ ﺍﻟﺿﻼﻟﺔ‪ ،‬ﻭﻟﻡ ﻳﻛﻥ ﻓﻲ ﺫﻟ�ﻙ ﺗ�ﺭﻙ ﻭﺍﺟ�ﺏ ﻭﻻ‬
‫)‪(8‬‬
‫ﻓﻌﻝ ﺣﺭﺍﻡ‪.‬‬
‫ﺛ��ﻡ ﺍﺧﺗﻠ��ﻑ ﺍﻟﻘ��ﺎﺋﻠﻭﻥ ﺑ��ﺄﻥ ﺍﻟﺑ��ﺎﻗﻲ ﻣ��ﻥ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﻫ �ﻭ ﺣ��ﺭﻑ ﻭﺍﺣ��ﺩ‪ ،‬ﻫ��ﻝ ﻧﺳ��ﺧﺕ‬
‫ﺍﻷﺣﺭﻑ ﺍﻟﺳﺗﺔ ﻓﻲ ﺣﻳﺎﺓ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﺻﺣﺎﺑﺔ ﺍﺗﻔﻘﻭﺍ ﻋﻠﻰ ﺗﺭﻛﻬﺎ؟ ﻓﺫﻫﺏ ﺃﻛﺛﺭﻫﻡ ﺇﻟ�ﻰ‬
‫ﺃ ﱠﻧﻬﺎ ﻧﺳﺧﺕ ﻓﻲ ﺣﻳﺎﺓ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﺍﺳﺗﻘﺭ ﺍﻷﻣﺭ ﻋﻠﻰ ﺣﺭﻑ ﻭﺍﺣﺩ‪ ،‬ﻭﺫﻟﻙ ﺑﻌﺩﻣﺎ ﻻﻧﺕ ﺃﻟﺳ�ﻧﺔ‬
‫ﺍﻟﻌﺭﺏ ﺑﺎﻟﻘﺭﺁﻥ‪ ،‬ﻭﺗﻣﻛﻥ ﺍﻟﻧﺎﺱ ﻣﻥ ﺍﻻﻗﺗﺻﺎﺭ ﻋﻠﻰ ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟﻭﺍﺣﺩﺓ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﻘﺭﻁﺑ��ﻲ‪ :‬ﺛ��ﻡ ﺍﺧﺗﻠﻔ��ﻭﺍ‪ :‬ﻫ��ﻝ ﺍﺳ��ﺗﻘﺭ ﻓ��ﻲ ﺣﻳﺎﺗ��ﻪ ‪ ‬ﺃﻭ ﺑﻌ��ﺩ ﻭﻓﺎﺗ��ﻪ؟ ﻭﺍﻷﻛﺛ��ﺭﻭﻥ ﻋﻠ��ﻰ‬
‫)‪(9‬‬
‫ﺍﻷﻭﻝ‪.‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺛﺎﻧﻲ‪:‬‬
‫ﺃﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ ﺍﺷ��ﺗﻣﻠﺕ ﻋﻠ��ﻰ ﺟﻣﻳ��ﻊ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ‪ ،‬ﻭﻟ��ﻡ ُﺗﻬﻣ��ﻝ ﻣﻧﻬ��ﺎ ﺣﺭ ًﻓ��ﺎ‬
‫ﺣﺩﺍ‪.‬‬‫ﻭﺍ ً‬
‫ﻭﻫﻭ ﻣﺎ ﺫﻫﺏ ﺇﻟﻳﻪ ﺟﻣﺎﻋﺎﺕ ﻣﻥ ﺍﻟﻘﺭﺍءﺓ ﻭﺍﻟﻔﻘﻬﺎء ﻭﺍﻟﻣﺗﻛﻠﻣﻳﻥ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﺍﺧﺗﺎﺭﻩ ﺍﻟﻘﺎﺿﻲ‬
‫ﺍﻟﺑﺎﻗﻼﻧﻲ ﻭﺍﺑﻥ ﺣﺯﻡ ﻭﺍﻟﺩﺍﻭﺩﻱ ﻭﻏﻳﺭﻫﻡ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﻘﺎﺿ��ﻲ ﺍﻟﺑ��ﺎﻗﻼﻧﻲ‪ :‬ﺍﻟﺻ��ﺣﻳﺢ ﺃﻥ ﻫ��ﺫﻩ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﻅﻬ��ﺭﺕ ﻭﺍﺳﺗﻔﺎﺿ��ﺕ ﻋ��ﻥ‬
‫ﷲ ‪ ،‬ﻭﺿﺑﻁﻬﺎ ﻋﻧﻪ ﺍﻷﺋﻣﺔ‪ ،‬ﻭﺃﺛﺑﺗﻬﺎ ﻋﺛﻣﺎﻥ ﻭﺍﻟﺟﻣﺎﻋﺔ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻭﺃﺧﺑ�ﺭﻭﺍ‬ ‫َﺭﺳُﻭﻝ ِ‬
‫ﺑﺻﺣﺗﻬﺎ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﺣﺫﻓﻭﺍ ﻣﻧﻬﺎ ﻣﺎ ﻟﻡ ﻳﺛﺑﺕ ﻣﺗﻭﺍﺗﺭً ﺍ‪ ،‬ﻭﺃﻥ ﻫﺫﻩ ﺍﻷﺣﺭﻑ ﺗﺧﺗﻠ�ﻑ ﻣﻌﺎﻧﻳﻬ�ﺎ ﺗ�ﺎﺭﺓ‬
‫)‪(10‬‬
‫ﻭﺃﻟﻔﺎﻅﻬﺎ ﺃﺧﺭﻯ‪ ،‬ﻭﻟﻳﺳﺕ ﻣﺗﺿﺎﺭﺑﺔ ﻭﻻ ﻣﺗﻧﺎﻓﻳﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺩﺍﻭﺩﻱ‪ :‬ﻭﻫﺫﻩ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ ﺍﻟﺗﻲ ﻳﻘﺭﺃ ﺍﻟﻧﺎﺱ ﺍﻟﻳﻭﻡ ِﺑﻬﺎ ﻟﻳﺱ ﻛﻝ ﺣﺭﻑ ﻣﻧﻬﺎ ﻫﻭ‬
‫)‪(11‬‬
‫ﺃﺣﺩ ﺗﻠﻙ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﺑﻝ ﺗﻛﻭﻥ ﻣﻔﺭﻗﺔ ﻓﻳﻬﺎ‪.‬‬
‫ﻭﺍﺳﺗﺩﻟﻭﺍ ﻋﻠﻰ ﺫﻟﻙ ﺑﺄﺩﻟﺔ ﻣﻧﻬﺎ‪:‬‬
‫ﺃﻧﻪ ﻻ ﻳﺟﻭﺯ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻥ ُﺗﻬﻣﻝ ﻧﻘﻝ ﺷﻲء ﻣﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ؛ ﻷ ﱠﻧﻬﺎ ﻗﺭﺁﻥ ﻣ َﻧ ﱠﺯﻝ‪.‬‬
‫ﺃﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﺃﺟﻣﻌﻭﺍ ﻋﻠﻰ ﻧﻘﻝ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ�ﺔ ﻣ�ﻥ ﺍﻟﺻ�ﺣﻑ ﺍﻟﺗ�ﻲ ﻛﺗﺑﻬ�ﺎ ﺃﺑ�ﻭ‬
‫)‪(12‬‬
‫ﺑﻛﺭ‪ ،‬ﻭﻗﺩ ﻛﺎﻧﺕ ﻣﺷﺗﻣﻠﺔ ﻋﻠﻰ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻭﺃﺟﻣﻌﻭﺍ ﻋﻠﻰ ﺗﺭﻙ ﻣﺎ ﺳﻭﻯ ﺫﻟﻙ‪.‬‬
‫ﺻ��ﺎ ﻓﻳﻬ��ﺎ‪ ،‬ﻭﻻ ﻳﺟ��ﻭﺯ ﺃﻥ ﻳُﻧﻬ��ﻰ ﻋ��ﻥ ﺍﻟﻘ��ﺭﺍءﺓ ﺑ��ﺑﻌﺽ‬ ‫ﺃﻥ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﻛ��ﺎﻥ ﻣﺭﺧ ً‬
‫)‪(13‬‬
‫ﺑﻌﺽ‪.‬‬
‫ٍ‬ ‫ﺍﻟﻣﺭﺧﺹ ﻓﻳﻪ‪ ،‬ﺇﺫ ﻟﻳﺱ ﺑﻌﺿﻪ ﺑﺄﻭﻟﻰ ﻣﻥ‬
‫ﺃﻥ ﺍﻟﺣﻛﻣﺔ ﻣﻥ ﻧﺯﻭﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺳﺑﻌﺔ ﺃﺣ�ﺭﻑ ﻛﺎﻧ�ﺕ ﺍﻟﺗﻳﺳ�ﻳﺭ ﻋﻠ�ﻰ ﺍﻷﻣ�ﺔ ﻓ�ﻲ ﺗ�ﻼﻭﺓ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﻟﺗﻳﺳﻳﺭ ﻣﺎ ﺯﺍﻝ ﻣﺣﺗﺎﺟً ﺎ ﺇﻟﻳﻪ‪ ،‬ﺇﺫ ﻟﻡ ﺗﻛﻥ ﻗﺭﺍءﺓ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺣ�ﺭﻑ ﻭﺍﺣ�ﺩ‪ ،‬ﻓ�ﻲ‬
‫ﺍﻟﻌﺻﺭ ﺍﻷﻭﻝ ﺑﻳﻥ ﺍﻟﻌﺭﺏ ﺍﻷﻗﺣﺎﺡ ‪-‬ﺃﺻﻌﺏ ﻣﻧﻬﺎ ﻋﻠﻰ ﻣﻥ ﺃﺗﻰ ﺑﻌﺩﻫﻡ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﻲ‬
‫ﺍﻟﻌﺻﻭﺭ ﺍﻟﻣﺗﺄﺧﺭﺓ‪ ،‬ﻭﻗﺩ ﻓﺷﺎ ﻓﻳﻬﻡ ﺍﻟﻠﺣﻥ ﻭﺍﻟﻌﺟﻣﺔ‪ ،‬ﻓﻬﻡ ﺃﺣ�ﻭﺝ ﺇﻟ�ﻰ ﺍﻟﺗﻳﺳ�ﻳﺭ ﻣ�ﻥ ﺍﻟﻌ�ﺭﺏ‬
‫ﺍﻷ ُ َﻭﻝ‪.‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺛﺎﻟﺙ‪:‬‬
‫ﺃﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﺍﺷﺗﻣﻠﺕ ﻋﻠﻰ ﻣﺎ ﻳﺣﺗﻣﻠﻪ ﺭﺳﻣﻬﺎ ﻣﻥ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ‪ ،‬ﻣﺗﺿ�ﻣﻧﺔ‬
‫‪207‬‬
 ‫ﻟﻣﺎ ﺛﺑﺕ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ‪ :‬ﻭﺫﻫﺏ ﺟﻣﺎﻫﻳﺭ ﺍﻟﻌﻠﻣﺎء ﻣﻥ ﺍﻟﺳ�ﻠﻑ ﻭﺍﻟﺧﻠ�ﻑ ﻭﺃﺋﻣ�ﺔ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ﺇﻟ�ﻰ ﺃﻥﱠ‬
‫ﻫ��ﺫﻩ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ ﻣﺷ��ﺗﻣﻠﺔ ﻋﻠ��ﻰ ﻣ��ﺎ ﻳﺣﺗﻣﻠ��ﻪ ﺭﺳ��ﻣﻬﺎ ﻣ��ﻥ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﻓﻘ��ﻁ‪،‬‬
‫ﺟﺎﻣﻌ��ﺔ ﻟﻠﻌﺭﺿ��ﺔ ﺍﻷﺧﻳ��ﺭﺓ ﺍﻟﺗ��ﻲ ﻋﺭﺿ��ﻬﺎ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﻋﻠ��ﻰ ﺟﺑﺭﻳ��ﻝ ‪ ،‬ﻣﺗﺿ��ﻣﻧﺔ َﻟﻬ��ﺎ‪ ،‬ﻟ��ﻡ‬
‫ﺗﺗﺭﻙ ﺣﺭ ًﻓﺎ ﻣﻧﻬﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻫﺫﺍ ﺍﻟﻘﻭﻝ ﻫﻭ ﺍﻟﺫﻱ ﻳﻅﻬﺭ ﺻﻭﺍﺑﻪ؛ ﻷﻥ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﺻﺣﻳﺣﺔ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﻣﺳﺗﻔﻳﺿﺔ‬
‫)‪(14‬‬
‫ﺗﺩ ﱡﻝ ﻋﻠﻳﻪ‪ ،‬ﻭﺗﺷﻬﺩ ﻟﻪ‪.‬‬
‫ﻭﺍﺣ��ﺗﺞ ﺃﺻ��ﺣﺎﺏ ﻫ��ﺫﺍ ﺍﻟﻘ��ﻭﻝ ِﺑﻣ��ﺎ ﺍﺣ��ﺗﺞ ﺑ��ﻪ ﺃﺻ��ﺣﺎﺏ ﺍﻟﻣ��ﺫﻫﺏ ﺍﻟﺛ��ﺎﻧﻲ ﻋﻠ��ﻰ ﺑﻘ��ﺎء ﺑﻌ��ﺽ‬
‫ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ‪ ،‬ﻭﺍﻟﺣﺎﺟ��ﺔ ﺇﻟﻳﻬ��ﺎ‪ ،‬ﻭﺍﺣﺗﺟ��ﻭﺍ ﻋﻠ��ﻰ ﺃﻥ ﺍﻟﺳ��ﺑﻌﺔ ﻟ��ﻡ ﺗﺑ��ﻕ ﻛﻠﻬ��ﺎ ِﺑﻣ��ﺎ ﻭﺭﺩ ﻣ��ﻥ‬
‫ﺍﻵﺛﺎﺭ ﺍﻟﺗﻲ ﺗﺩﻝ ﻋﻠﻰ ﺣ�ﺩﻭﺙ ﺍﻟﻧﺳ�ﺦ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ ﻟ�ﺑﻌﺽ ﺃﻭﺟ�ﻪ ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﻓﻛﺗ�ﺏ‬
‫ﺍﻟﺻ��ﺣﺎﺑﺔ ﻓ��ﻲ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻋﻧ��ﺩ ﺍﻟﺟﻣ��ﻊ ﻣ��ﺎ ﺗﻳﻘﻧ��ﻭﺍ ﺃﻧ��ﻪ ﻗ��ﺭﺁﻥ ﺛﺎﺑ��ﺕ ﻓ��ﻲ ﺍﻟﻌﺭﺿ��ﺔ ﺍﻷﺧﻳ��ﺭﺓ‪،‬‬
‫ﻭﺗﺭﻛﻭﺍ ﻣﺎ ﺳﻭﻯ ﺫﻟﻙ‪.‬‬
‫ﻗ��ﺎﻝ ﺍﻟﺳ��ﻳﻭﻁﻲ‪ :‬ﻭﻻ ﺷ��ﻙ ﺃﻥ ﺍﻟﻘ��ﺭﺁﻥ ُﻧﺳ��ﺦ ﻣﻧ��ﻪ ﻓ��ﻲ ﺍﻟﻌﺭﺿ��ﺔ ﺍﻷﺧﻳ��ﺭﺓ ﻭ ُﻏﻳﱢ��ﺭ‪ ،‬ﻓ��ﺎﺗﻔﻕ‬
‫ﺍﻟﺻﺣﺎﺑﺔ ﻋﻠﻰ ﺃﻥ ﻛﺗﺑﻭﺍ ﻣ�ﺎ ﺗﺣﻘﻘ�ﻭﺍ ﺃﻧ�ﻪ ﻗ�ﺭﺁﻥ ﻣﺳ�ﺗﻘﺭﱞ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﻭﺗﺭﻛ�ﻭﺍ ﻣ�ﺎ‬
‫)‪(15‬‬
‫ﺳﻭﻯ ﺫﻟﻙ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺑﻐﻭﻱ ﻓﻲ ﺷﺭﺡ ﺍﻟﺳﻧﺔ‪ :‬ﻳُﻘ�ﺎﻝ ﺇﻥ ﺯﻳ�ﺩ ﺑ�ﻥ ﺛﺎﺑ�ﺕ ﺷ�ﻬﺩ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ ﺍﻟﺗ�ﻲ ﺑ�ﻳﻥ‬
‫ﻭﻛﺗﺑﻬﺎ ﻟﺭﺳﻭﻝ ﷲ ‪ ،‬ﻭﻗﺭﺃﻫﺎ ﻋﻠﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﻳُﻘﺭﺉ ِﺑﻬﺎ ﺍﻟﻧﺎﺱ ﺣﺗ�ﻰ‬ ‫ِ‬ ‫ﻓﻳﻬﺎ ﻣﺎ ُﻧﺳﺦ ﻭﻣﺎ ﺑﻘﻲ‪،‬‬
‫)‪(16‬‬
‫ﻣﺎﺕ‪ ،‬ﻭﻟﺫﻟﻙ ﺍﻋﺗﻣﺩﻩ ﺃﺑﻭ ﺑﻛﺭ ﻭﻋﻣﺭ ﻓﻲ ﺟﻣﻌﻪ‪ ،‬ﻭﻭﻻﻩ ﻋﺛﻣﺎﻥ ﻛﺗﺏ ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﻭﻗﺩ ﻭﺭﺩﺕ ﺍﻵﺛﺎﺭ ﺑ�ﺄﻥ ﺍﻟﻘ�ﺭﺁﻥ ﻗ�ﺩ ﻧﺳ�ﺦ ﻣﻧ�ﻪ ﻭ ُﻏﻳﱢ�ﺭ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﻭﺃﻥ ﻗﺭﺍءﺗﻧ�ﺎ‬
‫ﺍﻟﺗﻲ ﺟﻣﻌﻬﺎ ﺍﻟﺻﺣﺎﺑﺔ ﻫﻲ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺗﻠﻙ ﺍﻟﻌﺭﺿﺔ‪.‬‬
‫ﺿﺕ ﻋﻠ�ﻰ ﺭﺳ�ﻭﻝ ﷲ ‪ ‬ﻓ�ﻲ ﺍﻟﻌ�ﺎﻡ ﺍﻟ�ﺫﻱ‬ ‫َﻓ َﻌﻥْ َﻋ ِﺑﻳﺩَ َﺓ ﺍﻟﺳ ْﱠﻠ َﻣﺎ ِﻧﻲﱢ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺗﻲ ﻋ ُِﺭ َ‬
‫ﻗﺑﺽ ﻓﻳﻪ ‪-‬ﻫﺫﺍ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺗﻲ ﻳﻘﺭﺃﻫﺎ ﺍﻟﻧﺎﺱ‪ (17).‬ﻳﻌﻧﻲ ﺑﺫﻟﻙ ﻗﺭﺍءﺓ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ‪.‬‬
‫ﷲ ‪ ‬ﻋﺭﺿﺎﺕ‪ ،‬ﻓﻳﻘﻭﻟﻭﻥ‪ :‬ﺇﻥ ﻗﺭﺍءﺗﻧﺎ‬ ‫ﻭﻋﻥ ﺳﻣﺭﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻋُﺭﺽ ﺍﻟﻘﺭﺁﻥُ ﻋﻠﻰ َﺭﺳُﻭﻝ ِ‬
‫)‪(18‬‬
‫ﻫﺫﻩ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬
‫ﻭﻋﻥ ﺍﺑﻥ ﺳﻳﺭﻳﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺟﺑﺭﻳﻝ ﻳﻌﺎﺭﺽ ﺍﻟﻧﺑﻲ ‪ ‬ﻛﻝ ﺳﻧﺔ ﻓﻲ ﺷﻬﺭ ﺭﻣﺿ�ﺎﻥ ﻣ�ﺭ ًﺓ‪،‬‬
‫ﻓﻠﻣ��ﺎ ﻛ��ﺎﻥ ﺍﻟﻌ��ﺎﻡ ﺍﻟ��ﺫﻱ ﻗ��ﺑﺽ ﻓﻳ��ﻪ ﻋﺎﺭﺿ��ﻪ ﻣ��ﺭﺗﻳﻥ‪ ،‬ﻓﻳ��ﺭﻭﻥ ﺃﻥ ﺗﻛ��ﻭﻥ ﻗﺭﺍءﺗﻧ��ﺎ ﻫ��ﺫﻩ ﻋﻠ��ﻰ‬
‫)‪(19‬‬
‫ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪.‬‬

‫)‪ (1‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(224،226،239،241/1‬ﻭﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ ﻋﻠﻰ ﺻﺣﻳﺢ ﻣﺳﻠﻡ )‪.(100/6‬‬
‫)‪ (2‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(223/1‬‬
‫)‪ (3‬ﻳﻌﻧﻲ ﺍﻟﻘﻭﻝ ﺑﺄ ﱠﻧﻬﺎ ﺃﻭﺟﻪ ﻣﻥ ﺍﻟﻣﻌﺎﻧﻲ ﺍﻟﻣﺗﻔﻘﺔ‪ ،‬ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﻣﺧﺗﻠﻔﺔ‪ ،‬ﻧﺣﻭ ﺃﻗﺑﻝ‪ ،‬ﻭﻫﻠﻡ‪ ،‬ﻭﺗﻌﺎﻝ… ﺍﻟﺦ‪.‬‬
‫)‪ (4‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(220/1‬‬
‫)‪ (5‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﺑﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪.(100/6‬‬
‫ﻗﺭﻳﺵ )‪(621/6‬ﺡ ‪.3506‬‬‫ٍ‬ ‫)‪ (6‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﺍﻟﻣﻧﺎﻗﺏ ﺑﺎﺏ ﻧﺯﻝ ﺍﻟﻘﺭﺁﻥ ﺑﻠﺳﺎﻥ‬
‫)‪ (7‬ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻵﺛﺎﺭ ﻟﻠﻁﺣﺎﻭﻱ )‪ ،(191-190/4‬ﻭﺍﻧﻅﺭ‪ :‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﺑﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪.(100/6‬‬
‫‪208‬‬
 ‫)‪ (8‬ﻣﺟﻣﻭﻉ ﻓﺗﺎﻭﻯ ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ )‪.(396-395/13‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(213/1‬‬
‫)‪ (10‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﺑﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪ ،(100/6‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪(224-223/1‬‬
‫)‪ (11‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﺑﺷﺭﺡ ﺍﻟﻧﻭﻭﻱ )‪.(100/6‬‬
‫)‪ (12‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(142-141/1‬‬
‫)‪ (13‬ﻣﺟﻣﻭﻉ ﻓﺗﺎﻭﻯ ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ )‪.(396-395/13‬‬
‫)‪ (14‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(31/1‬ﻭﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(142-141/1‬‬
‫)‪ (15‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(142/1‬‬
‫)‪ (16‬ﺷﺭﺡ ﺍﻟﺳﻧﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺑﻐﻭﻱ )‪.(526-525/4‬‬
‫)‪ (17‬ﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘﻲ ﻓﻲ ﺩﻻﺋﻝ ﺍﻟﻧﺑﻭﺓ )‪.(156-155/7‬‬
‫)‪ (18‬ﺭﻭﺍﻩ ﺍﻟﺣﺎﻛﻡ ﻭﺻﺣﺣﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺫﻫﺑﻲ‪ .‬ﻣﺳ�ﺗﺩﺭﻙ ﺍﻟﺣ�ﺎﻛﻡ )‪ ،(230/2‬ﻭﺭﻭﺍﻩ ﺍﻟﺑ�ﺯﺍﺭ ﻓ�ﻲ ﻣﺳ�ﻧﺩﻩ‪ ،‬ﻗ�ﺎﻝ ﺍﻟﻬﻳﺛﻣ�ﻲ‪:‬‬
‫ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺻﺣﻳﺢ‪ .‬ﻣﺟﻣﻊ ﺍﻟﺯﻭﺍﺋﺩ )‪.(154/7‬‬
‫)‪ (19‬ﺃﺧﺭﺟﻪ ﺍﺑﻥ ﺃﺷﺗﺔ‪ ،‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(142/1‬‬

‫‪209‬‬
 ‫ﺗﺎﺑﻊ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺭﺍﺟﺢ‬
‫ﻭﺍﻟﻘﻭﻝ ﺍﻟﺫﻱ ﻳﻅﻬﺭ ﺻﻭﺍﺑﻪ ﻫﻭ ﻣﺎ ﺫﻫﺏ ﺇﻟﻳ�ﻪ ﺟﻣ�ﺎﻫﻳﺭ ﺍﻟﻌﻠﻣ�ﺎء ﻣ�ﻥ ﺍﻟﺳ�ﻠﻑ ﻭﺍﻟﺧﻠ�ﻑ ﻣ�ﻥ‬
‫ﺃﻥ ﺍﻟﺑﺎﻗﻲ ﻣﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ﻫ�ﻭ ﻣ�ﺎ ﺛﺑ�ﺕ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﻭﺃﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ‬ﻟ�ﻡ‬
‫ﻳﺧﺗ��ﺎﺭﻭﺍ ﺑﻌ��ﺽ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺛﺎﺑﺗ��ﺔ ﺩﻭﻥ ﺑﻌ��ﺽ‪ ،‬ﺑ��ﻝ ﺩﻭﻧ��ﻭﺍ ﻭﻧﻘﻠ��ﻭﺍ ﻛ��ﻝ ﻣ��ﺎ ﺛﺑﺗ��ﺕ ﻗﺭﺁﻧﻳﺗ��ﻪ‪،‬‬
‫ﻭﺗﺭﻛﻭﺍ ﻣﺎ ﺳﻭﻯ ﺫﻟﻙ‪.‬‬
‫ﻭﻟﻛﻥ ﻳﻧﺑﻐﻲ ﺍﻟﺗﻧﺑﻪ ﺇﻟﻰ ﺃﻥ ﻗﻭﻟﻬﻡ‪ :‬ﺇﻥ ﺍﻟﻣﺻﺎﺣﻑ ﻏﻳﺭ ﻣﺷﺗﻣﻠﺔ ﺇﻻﱠ ﻋﻠﻰ ﻣﺎ ﻳﺣﺗﻣﻠﻪ ﺭﺳﻣﻬﺎ‬
‫ﻣ��ﻥ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ‪ ،‬ﺟﺎﻣﻌ��ﺔ ﻟﻠﻌﺭﺿ��ﺔ ﺍﻷﺧﻳ��ﺭﺓ ﺍﻟﺗ��ﻲ ﻋﺭﺿ��ﻬﺎ ﺍﻟﻧﺑ��ﻲ ‪ ‬ﻋﻠ��ﻰ ﺟﺑﺭﻳ��ﻝ‪،‬‬
‫ﻣﺗﺿﻣﻧﺔ ﻟﻬﺎ‪ ،‬ﻟﻡ ﺗﺗﺭﻙ ﺣﺭ ًﻓﺎ ﻣﻧﻬﺎ ‪-‬ﻓﻳ�ﻪ ﻧ�ﻭﻉ ﺗﻧ�ﺎﻗﺽ‪ ،‬ﺇﺫ ﻗ�ﺩ ﻳُﻔﻬ�ﻡ ﻣﻧ�ﻪ ﺃﻥ ﻫﻧ�ﺎﻙ ﺷ�ﻳ ًﺋﺎ ﻣ�ﻥ‬
‫ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻋﺭﺿﻪ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻋﻠﻰ ﺟﺑﺭﻳﻝ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻭﻟﻡ ﻳﻛﺗﺑﻪ ﺍﻟﺻﺣﺎﺑﺔ‬
‫ﻓﻲ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪.‬‬
‫ﻓﺎﻷﻭﻟﻰ ﺃﻥ ﻳﻘﺎﻝ ﺟﺎﻣﻌﺔ ﻟﻠﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻭﻳﻠﻐﻰ ﺍﻟﺗﻘﻳﻳ�ﺩ ِﺑﻣ�ﺎ ﻳﺣﺗﻣﻠ�ﻪ ﺭﺳ�ﻡ ﺍﻟﻣﺻ�ﺎﺣﻑ‪،‬‬
‫ﺇﺫ ﻗﺩ ﻋﻠﻣﻧﺎ ﺃﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ‬ﻗ�ﺩ ﻛﺗﺑ�ﻭﺍ ﻣﺻ�ﺎﺣﻑ ﻣﺗﻌ�ﺩﺩﺓ‪ ،‬ﻭﻓ�ﺎﻭﺗﻭﺍ ﺑﻳﻧﻬ�ﺎ ﻟﻳﺣﺗﻣ�ﻝ ﺍﻟ�ﺑﻌﺽ‬
‫ﻣﻧﻬﺎ ﻣﻥ ﺃﻭﺟﻪ ﺍﻟﻘﺭﺍءﺓ ﻣﺎ ﻻ ﻳﺣﺗﻣﻠﻪ ﺍﻟﺑﻌﺽ ﺍﻵﺧﺭ‪.‬‬
‫ﻙ ﺃﻥ ﺍﻟﺣﻛ�ﻡ ﺑﺑﻘ�ﺎء ﺍﻷﺣ�ﺭﻑ‬ ‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺻﺣﺔ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﻣﺟﻣﻭﻉ ﺍﻷﺩﻟ�ﺔ ﺍﻟﺳ�ﺎﺑﻘﺔ‪ ،‬ﻓ�ﻼ ﺷ� ﱠ‬
‫ﺍﻟﺳﺑﻌﺔ ﺃﻭ ﻋ�ﺩﻡ ﺑﻘﺎﺋﻬ�ﺎ ﻣﺑﻧ�ﻲﱞ ﻋﻠ�ﻰ ﺍﻟﻣ�ﺭﺍﺩ ﺑ�ﺎﻷﺣﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ‪ ،‬ﻭﻧﺣ�ﻥ ﺇﺫﺍ ﻧﻅﺭﻧ�ﺎ ﺇﻟ�ﻰ ﻛﺎﻓ�ﺔ‬
‫ﺍﻷﻗﻭﺍﻝ ﺍﻟﺗﻲ ﺫﻛﺭﻧﺎﻫﺎ ﻓﻲ ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﺑﻘﻁﻊ ﺍﻟﻧﻅﺭ ﻋﻥ ﺍﻟﺭﺍﺟﺢ ﻣﻧﻬ�ﺎ ﻭﺟ�ﺩﻧﺎ‬
‫ﻙ‪.‬‬‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺑﻌﺽ ﺗﻠﻙ ﺍﻷﻭﺟﻪ ﺑﻼ ﺷ ﱟ‬
‫ﺃﻣﱠﺎ ﻋﻠﻰ ﺍﻟﻘﻭﻝ ﺑﺄﻥ ﺍﻟﺣﺩﻳﺙ ﻣﺷﻛ ٌﻝ ﻻ ﻳُﺩﺭﻯ ﻣﻌﻧﺎﻩ‪ ،‬ﻓﻼ ﺇﺷﻛﺎﻝ ﻓﻲ ﺑﻘﺎء ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ‬
‫ﺃﻭ ﻋﺩﻡ ﺑﻘﺎﺋﻬﺎ‪ ،‬ﻓﻠﻳﺱ ﻟﻬﺫﺍ ﺍﻟﻘﻭﻝ ‪-‬ﻋﻠﻰ ﺿﻌﻔﻪ ﺍﻟﺷﺩﻳﺩ‪ -‬ﺃﺛ� ٌﺭ ﻋﻠ�ﻰ ﺍﻋﺗﺑ�ﺎﺭ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ‬
‫ﺑﺎﻗﻳﺔ ﺃﻭ ﻏﻳﺭ ﺑﺎﻗﻳﺔ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﻋﻠﻰ ﺍﻟﻘﻭﻝ ﺍﻟﺛﺎﻧﻲ ﺍﻟﻘﺎﺋﻝ ﺑﺄﻥ ﺣﻘﻳﻘﺔ ﺍﻟﻌﺩﺩ ﻏﻳﺭ ﻣﺭﺍﺩﺓٍ‪ ،‬ﺑﻝ ﺍﻟﻣﺭﺍﺩ ﺍﻟﻛﺛﺭﺓ‪ ،‬ﻓﻼ ﺇﺷﻛﺎﻝ‬
‫ﺃﻳﺿًﺎ‪ ،‬ﺇﺫ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﺍﻟﺗﻲ ﻧﻘﻠﺕ ﺇﻟﻳﻧﺎ ﻓﻳﻬﺎ ﻛﺛﺭﺓٌ ﻅﺎﻫﺭﺓٌ‪ ،‬ﻻ ﻳﻣﻛﻥ ﻣﻌﻬﺎ ﺍﻟﺯﻋﻡ ﺑﺄﻥ‬
‫ﻛﻝ ﻫﺫﻩ ﺍﻻﺧﺗﻼﻓﺎﺕ ﻫﻲ ﺣﺭﻑٌ ﻭﺍﺣﺩ‪.‬‬
‫ﻭﺃ ﱠﻣ��ﺎ ﻋﻠ��ﻰ ﺍﻟﻘ��ﻭﻝ ﺍﻟﺛﺎﻟ��ﺙ ﺍﻟﻘﺎﺋ��ﻝ ﺑ��ﺄﻥ ﺍﻟﻣﻘﺻ��ﻭﺩ ﺳ��ﺑﻌﺔ ﺃﺻ��ﻧﺎﻑ ﻣ��ﻥ ﺍﻟﻣﻌ��ﺎﻧﻲ ﻭﺍﻷﺣﻛ��ﺎﻡ‪،‬‬
‫ﻙ ﺃﻥ‬ ‫ﻭﺍﻟﻣﺣﻛ��ﻡ ﻭﺍﻟﻣﺗﺷ��ﺎﺑﻪ‪ ،‬ﻭﺍﻷﻣﺛ��ﺎﻝ‪ ،‬ﻓ��ﻼ ﺷ� ﱠ‬ ‫ﻭﻫ��ﻲ‪ :‬ﺍﻟﺣ��ﻼﻝ ﻭﺍﻟﺣ��ﺭﺍﻡ‪ ،‬ﻭﺍﻷﻣ��ﺭ ﻭﺍﻟﺯﺟ��ﺭ‪ْ ،‬‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻣﻧﻘﻭﻝ ﺇﻟﻳﻧﺎ ﻓﻳﻪ ﻛﻝ ﺫﻟﻙ‪ ،‬ﻭﻫﻭ ﺃﻣﺭ ﻅﺎﻫﺭ ﺟﻠﻲ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﻛﻝ ﺍﻷﻭﺟﻪ ﺍﻟﺳﺎﺑﻘﺔ ﻓﻲ ﻏﺎﻳﺔ ﺍﻟﺿﻌﻑ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﻋﻠﻰ ﺍﻟﻘﻭﻝ ﺍﻟﺭﺍﺑﻊ ﺍﻟﻘﺎﺋﻝ ﺑﺄﻥ ﺍﻟﻣﺭﺍﺩ ﺳﺑﻊ ﻟﻐﺎﺕ ﻣﻥ ﻟﻐﺎﺕ ﺍﻟﻌ�ﺭﺏ ﺍﻟﻔﺻ�ﺣﻰ ﻣﺗﻔﺭﻗ�ﺔ‬
‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻻ ﺗﺟﺗﻣﻊ ﻓﻲ ﺍﻟﻛﻠﻣﺔ ﺍﻟﻭﺍﺣﺩﺓ‪ ،‬ﻓﺫﻟﻙ ﺃﻳﺿً�ﺎ ﻛﺛﻳ� ٌﺭ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓﻘ�ﺩ ﻭﺭﺩ ﻓﻳ�ﻪ ﻣ�ﻥ‬
‫ﻏﻳﺭ ﻟﺳﺎﻥ ﻗﺭﻳﺵ ﺷﻲء ﻛﺛﻳﺭ‪ ،‬ﻭﻗﺩ ﺃﻓﺭﺩﻩ ﺑﻌﺽ ﺍﻟﻌﻠﻣ�ﺎء ﺑﺎﻟﺗﺻ�ﻧﻳﻑ‪ ،‬ﻭﻧﻘ�ﻝ ﺍﻟﺳ�ﻳﻭﻁﻲ ﻣ�ﻥ‬
‫ﺫﻟﻙ ﺍﻟﻛﺛﻳﺭ ﻓﻲ ﺑﺎﺏ ﺃﻓﺭﺩﻩ ﻓﻳﻣﺎ ﻭﻗﻊ ﺑﻐﻳﺭ ﻟﻐﺔ ﺍﻟﺣﺟﺎﺯ‪ ،‬ﻭﺫﻛﺭ ﻓﻳﻪ ﻣﺎ ﻭﻗﻊ ﻓﻲ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ‬
‫)‪(1‬‬
‫ﻧﺣﻭ ﺛﻼﺛﻳﻥ ﻟﻐﺔ ﻣﻥ ﻟﻐﺎﺕ ﺍﻟﻌﺭﺏ‪.‬‬
‫ﻭﻗﺩ ﺳﺑﻕ ﺍﻟﺭﺩ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﻭﺑﻳﺎﻥ ﺿﻌﻔﻪ‪.‬‬
‫ﻭﺃ ﱠﻣ��ﺎ ﻋﻠ��ﻰ ﺍﻟﻘ��ﻭﻝ ﺍﻟﺧ��ﺎﻣﺱ ﺍﻟﻘﺎﺋ��ﻝ ﺑ��ﺄﻥ ﺍﻟﻣ��ﺭﺍﺩ ﺳ��ﺑﻊ ﻟﻐ��ﺎﺕ ﺗﻛ��ﻭﻥ ﻓ��ﻲ ﺍﻟﻛﻠﻣ��ﺔ ﺍﻟﻭﺍﺣ��ﺩﺓ‬
‫‪210‬‬
‫ﺑ��ﺎﺧﺗﻼﻑ ﺍﻷﻟﻔ��ﺎﻅ ﻭﺍﺗﻔ��ﺎﻕ ﺍﻟﻣﻌ��ﺎﻧﻲ‪ ،‬ﻓﻬ��ﻭ ﺍﻟ��ﺫﻱ ﺩﻋ��ﺎ ﺃﺻ��ﺣﺎﺏ ﺍﻟﻘ��ﻭﻝ ﺍﻷﻭﻝ ﺇﻟ��ﻰ ﺯﻋ��ﻡ ﺃﻥ‬
‫ﺍﻷﺣﺭﻑ ﺍﻟﺳﺗﺔ ﻏﻳﺭ ﺑﺎﻗﻳﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻋﻠﻰ ﻓﺭﺽ ﺍﻟﺗﺳ�ﻠﻳﻡ ﺑ�ﺄﻥ ﻗ�ﻭﻟﻬﻡ ﻫ�ﻭ ﺍﻟﺻ�ﻭﺍﺏ ﻓ�ﻲ‬
‫ﺍﻟﻣﺭﺍﺩ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻓﻲ ﺍﻟﺣﺩﻳﺙ‪ ،‬ﻓﺈﻧﻪ ﻣﺎ ﺯﺍﻝ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺁﻥ ﻛﻠﻣ�ﺎﺕ ﺗﻘ�ﺭﺃ ﺑ�ﺎﺧﺗﻼﻑ ﻓ�ﻲ‬
‫ﺍﻟﻠﻔﻅ‪ ،‬ﻣﻊ ﺍﺗﻔﺎﻕ ﺍﻟﻣﻌﻧﻰ‪ ،‬ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺫﻟﻙ ﻣﻥ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‪:‬‬
‫ِﻳﻬ َﻣ��ﺎ ﺇِ ْﺛ � ٌﻡ َﻛ ِﺑﻳ � ٌﺭ }‪ (2)،‬ﻓﻘ��ﺭﺃ ﺣﻣ��ﺯﺓ ﻭﺍﻟﻛﺳ��ﺎﺋﻲ ﺑﺎﻟﺛ��ﺎء ﺍﻟﻣﺛﻠﺛ��ﺔ‪،‬‬ ‫ِ‬ ‫ﻗﻭﻟ��ﻪ ‪-‬ﺟ � ﱠﻝ ِﺫ ْﻛ � ُﺭﻩُ‪ { :‬ﻗُ � ْﻝ ﻓ‬
‫)‪(3‬‬
‫ﻭﺍﻟﺑﺎﻗﻭﻥ ﺑﺎﻟﺑﺎء‪ ،‬ﻭﺍﻟﻠﻔﻅﺎﻥ ﻣﺗﻭﺍﻓﻘﺎﻥ ﻓﻲ ﺍﻟﻣﻌﻧﻰ‪.‬‬
‫ﷲ َﻓ َﺗ َﺑ ﱠﻳ ُﻧ�ﻭﺍ }‪ ،‬ﻭﻗﻭﻟ�ﻪ‪ { :‬ﺇِﻥْ َﺟ�ﺎء ُﻛ ْﻡ َﻓﺎﺳِ ٌ‬
‫�ﻕ ِﺑ َﻧ َﺑ� ٍﺄ‬ ‫ﻳﻝ ِ‬ ‫ﺿ َ�ﺭ ْﺑ ُﺗ ْﻡ ﻓِ�ﻲ َﺳ ِ�ﺑ ِ‬ ‫ﻗﻭﻟﻪ ﺗﻌ�ﺎﻟﻰ‪ { :‬ﺇِ َﺫﺍ َ‬
‫) ‪(4‬‬

‫َﻓ َﺗ َﺑ ﱠﻳ ُﻧﻭﺍ }‪ (5)،‬ﻓﻘﺩ ﻗﺭﺃﻫ�ﺎ ﺍﻟﺟﻣﻬ�ﻭﺭ ﻫﻛ�ﺫﺍ ﻣ�ﻥ ﺍﻟﺗﺑ�ﻳﱡﻥ‪ ،‬ﻭﻗ�ﺭﺃ ﺣﻣ�ﺯﺓ ﻭﺍﻟﻛﺳ�ﺎﺋﻲ ﻭﺧﻠ�ﻑ ﻓ�ﻲ‬
‫)‪(6‬‬
‫ﺍﺧﺗﻳﺎﺭﻩ‪َ { :‬ﻓﺗ َﺛ ﱠﺑ ُﺗﻭﺍ } ﻣﻥ ﺍﻟﺗﺛﺑﺕ‪ ،‬ﻭﺍﻟﺗﺑﻳﻥ ﻭﺍﻟﺗﺛﺑﺕ ﻣﺗﻔﻘﺎﻥ ﻓﻲ ﺍﻟﻣﻌﻧﻰ‪.‬‬
‫ﻗﻭﻟﻪ ‪َ { :‬ﻭﻫ َُﻭ ﺍﻟﱠﺫِﻱ ﻳُﺭْ ﺳِ ُﻝ ﺍﻟﺭﱢ ﻳﺎ َﺡ ُﺑ ْﺷﺭً ﺍ َﺑﻳ َْﻥ َﻳﺩَﻱْ َﺭﺣْ َﻣ ِﺗ ِﻪ }‪ (7)،‬ﻓﻘﺩ ﻗﺭﺃ ﻋﺎﺻ ٌﻡ ﻫﻛﺫﺍ‬
‫ﻣ��ﻥ ﺍﻟﺑﺷ��ﺭ‪ ،‬ﺟﻣ��ﻊ ﺑﺷ��ﻳﺭ‪ ،‬ﻭﻗ��ﺭﺃ ﺍﻟﺑ��ﺎﻗﻭﻥ ﻣ��ﻥ ﺍﻟﻧﺷ��ﺭ‪ ،‬ﻓﻘ��ﺭﺃ ﺣﻣ��ﺯﺓ ﻭﺍﻟﻛﺳ��ﺎﺋﻲ ﻭﺧﻠ��ﻑ ﻓ��ﻲ‬
‫ﺍﺧﺗﻳ��ﺎﺭﻩ‪َ { :‬ﻧ ْﺷ��ﺭً ﺍ } ﻋﻠ��ﻰ ﺃﻧ��ﻪ ﺣ��ﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻧﺎﺷ��ﺭ ًﺓ‪ ،‬ﺃﻭ ﻣﻧﺷ��ﻭﺭ ًﺓ‪ ،‬ﺃﻭ ﺫﺍﺕ َﻧ ْﺷ� ٍ�ﺭ‪ ،‬ﻭﻗ��ﺭﺃ ﺃﺑ��ﻭ‬
‫ﺷ��ﺭً ﺍ }‪ ،‬ﺑﺿ�ﻡ ﺍﻟﻧ�ﻭﻥ ﻭﺍﻟﺷ�ﻳﻥ ﺟﻣ��ﻊ‬ ‫ﺟﻌﻔ�ﺭ ﻭﻧ�ﺎﻓﻊ ﻭﺍﺑ�ﻥ ﻛﺛﻳ��ﺭ ﻭﺃﺑ�ﻭ ﻋﻣ�ﺭﻭ ﻭﻳﻌﻘ�ﻭﺏ‪ُ { :‬ﻧ ُ‬ ‫ٍ‬
‫ْ‬ ‫ُ‬
‫ﻧﺎﺷ��ﺭ‪ ،‬ﻭﻗ��ﺭﺃ ﻋﺑ��ﺩ ﷲ ﺑ��ﻥ ﻋ��ﺎﻣﺭ‪ { :‬ﻧﺷ�ﺭً ﺍ } ﺑﺿ��ﻡ ﺍﻟﻧ��ﻭﻥ ﻭﺳ��ﻛﻭﻥ ﺍﻟﺷ��ﻳﻥ‪ ،‬ﻛﺎﻟﺳ��ﺎﺑﻕ ﻣ��ﻊ‬
‫)‪(8‬‬
‫ﺍﻟﺗﺧﻔﻳﻑ ﺑﺗﺳﻛﻳﻥ ﺍﻟﺷﻳﻥ‪ ،‬ﻭﺍﻟﺑﺷﺭ ﻭﺍﻟﻧﺷﺭ ﻣﺗﻭﺍﻓﻘﺎﻥ ﻓﻲ ﺍﻟﻣﻌﻧﻰ‪.‬‬
‫ﻭﺃ ﱠﻣ��ﺎ ﻋﻠ��ﻰ ﺍﻟﻘ��ﻭﻝ ﺍﻟﺳ��ﺎﺩﺱ ﺑ��ﺄﻥ ﺍﻟﻣ��ﺭﺍﺩ ﺑ��ﺎﻷﺣﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﺍﻷﻧ��ﻭﺍﻉ ﺍﻟﺗ��ﻲ ﻳﻘ��ﻊ ِﺑﻬ��ﺎ ﺍﻟﺗﻐ��ﺎﻳﺭ‬
‫ﻭﺍﻻﺧﺗﻼﻑ ﻓﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺍﻟﻘﺭﺁﻧﻳ�ﺔ‪ ،‬ﺃﻭ ﻓ�ﻲ ﻟﻐ�ﺎﺕ ﺍﻟﻌ�ﺭﺏ‪ ،‬ﻓ�ﺎﻟﻣﻭﺟﻭﺩ ﻣﻧﻬ�ﺎ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ‬
‫ﺍﻟﻣﺗ��ﻭﺍﺗﺭﺓ ﻳﻔ��ﻭﻕ ﺍﻟﺣﺻ��ﺭ‪ ،‬ﻭﻫ��ﻭ ﻛ��ﻝ ﻣ��ﺎ ﺍﺧﺗﻠ��ﻑ ﻓﻳ��ﻪ ﺍﻟﻘ��ﺭﺍء‪ ،‬ﻣ��ﻥ ﻓ��ﺗﺢ ﻭﺇﻣﺎﻟ��ﺔ‪ ،‬ﻭﺇﺛﺑ��ﺎﺕ‬
‫)‪(9‬‬
‫ﻭﺣﺫﻑ‪ ،‬ﻭﺍﺧﺗﻼﻑ ﺣﺭﻛﺎﺕ ﺍﻹﻋﺭﺍﺏ‪ ،‬ﻭﺍﻟﺯﻳﺎﺩﺓ ﻭﺍﻟﻧﻘﺻﺎﻥ‪.‬‬
‫ﻭﻣ��ﻥ ﺃﻅﻬ��ﺭ ﺍﻷﺩﻟ��ﺔ ﻋﻠ��ﻰ ﺃﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ﻋﻧ��ﺩﻣﺎ ﻧﺳ��ﺧﻭﺍ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻓ��ﻲ ﺯﻣ��ﻥ ﻋﺛﻣ��ﺎﻥ ‪‬‬
‫ﻛﺗﺑ���ﻭﺍ ﻛ���ﻝ ﻣ���ﺎ ﺛﺑ���ﺕ ﻋﺭﺿ���ﻪ ﻓ���ﻲ ﺍﻟﻌﺭﺿ���ﺔ ﺍﻷﺧﻳ���ﺭﺓ ﻣ���ﻥ ﺍﻷﺣ���ﺭﻑ ﺍﻟﺳ���ﺑﻌﺔ ‪-‬ﺍﺧ���ﺗﻼﻑُ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻭﺗﻔﺎﻭ ُﺗﻬ�ﺎ‪ ،‬ﻛﻣ�ﺎ ﻣ�ﺭﱠ ﺑﻧ�ﺎ‪ (10)،‬ﺇﺫ ﻟ�ﻭ ﻛﺎﻧ�ﺕ ﻣﻛﺗﻭﺑ�ﺔ ﺑﻠﻐ�ﺔ ﻭﺍﺣ�ﺩﺓ‪ ،‬ﻋﻠ�ﻰ‬
‫ﺣﺭﻑ ﻭﺍﺣﺩ َﻟﻣﺎ ﻛﺎﻥ ﺑﻳﻧﻬﺎ ﺍﺧﺗﻼﻑٌ ‪.‬‬
‫ﺣﺩ‪ ،‬ﻓﻳﺟﺎﺏ‬ ‫ﻭﺃﻣﱠﺎ ﺍﻟﻘﻭﻝ ﺍﻷﻭﻝ ﺍﻟﻘﺎﺋﻝ ﺑﺄﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻗﺩ ﺫﻫﺑﺕ ﻭﻟﻡ ﻳﺑﻕ ﺇﻻ ﺣﺭﻑٌ ﻭﺍ ٌ‬
‫ﻋﻥ ﺃﺩﻟﺗﻪ ِﺑﻣﺎ ﻳﺄﺗﻲ‪:‬‬
‫ْﺵ‪َ ،‬ﻓﺈِ ﱠﻧ َﻣ�ﺎ َﻧ َ�ﺯ َﻝ ِﺑﻠ َِﺳ�ﺎﻧ ِِﻬ ْﻡ‪ .‬ﻓﻘ�ﺩ ﺳ�ﺑﻕ‬ ‫ﺃﻣﺎ ﺍﺳﺗﺩﻻﻟﻬﻡ ﺑﻘﻭﻝ ﻋﺛﻣﺎﻥ ‪َ :‬ﻓ�ﺎ ْﻛ ُﺗﺑُﻭﻩُ ِﺑﻠِ َﺳ ِ‬
‫�ﺎﻥ ﻗُ َ�ﺭﻳ ٍ‬
‫ﺑﻳﺎﻥ ﺃﻥ ﻣﺎ ﻧﻘﻝ ﺇﻟﻳﻧﺎ ﻣﺗﻭﺍﺗﺭً ﺍ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻳﻪ ﺍﻟﻛﺛﻳ�ﺭ ﻣ�ﻥ ﻏﻳ�ﺭ ﻟﻐ�ﺔ ﻗ�ﺭﻳﺵ‪ ،‬ﻭﺳ�ﺑﻕ ﺃﻳﺿً�ﺎ‬
‫ﺑﻳﺎﻥ ﺃﻥ ﻣﺭﺍﺩ ﻋﺛﻣﺎﻥ ‪ ‬ﻣﻥ ﺫﻟﻙ ﺃﻥ ﺃﻛﺛﺭ ﺍﻟﻘﺭﺁﻥ ﻭﻣﻌﻅﻣﻪ ﻧ�ﺯﻝ ﺑﻠﺳ�ﺎﻧِﻬﻡ‪ ،‬ﺃﻭ ﺃﻥ ﺍﺑﺗ�ﺩﺍء‬
‫ﺑﺎﻕ‪،‬‬ ‫ﻋﻠﻰ( ﺍﻟﻘﻭﻝ ﺑﺄﻥ ﺑﻌﺽ ﺍﻷﺣﺭﻑ ٍ‬ ‫ﻧﺯﻭﻟﻪ ﻛﺎﻥ ﻛﺫﻟﻙ‪ ،‬ﻭﻋﻠﻳﻪ ﻓﻼ ﺇﺷﻛﺎﻝ ﻓﻲ ﻫﺫﺍ ﺍﻷﺛﺭ‬
‫)‪11‬‬
‫ﺇﺫ ﻟﻳﺱ ﻓﻳﻪ ﺃﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺃﻣﺭ ﺑﺈﻟﻐﺎء ﺗﻠﻙ ﺍﻷﺣﺭﻑ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺑﺎﻗﻼﻧﻲ‪ :‬ﻭﻣﻌﻧﻰ ﻗﻭﻝ ﻋﺛﻣﺎﻥ‪ :‬ﺇﻧﻪ ﺃﻧﺯﻝ ﺑﻠﺳﺎﻥ ﻫ�ﺫﺍ ﺍﻟﺣ�ﻲ ﻣ�ﻥ ﻗ�ﺭﻳﺵ‪ ،‬ﺃﻱ‪ :‬ﻣﻌﻅﻣ�ﻪ‬
‫ﻭﺃﻛﺛ��ﺭﻩ ﻧ��ﺯﻝ ﺑﻠﻐﺗﻬ��ﺎ‪ ،‬ﻭﻟ��ﻡ ﺗﻘ��ﻡ ﺣﺟ��ﺔ ﻗﺎﻁﻌ��ﺔ ﻋﻠ��ﻰ ﺃﻥ ﺍﻟﻘ��ﺭﺁﻥ ﺑﺄﺳْ � ِ�ﺭﻩ ﻧ��ﺯﻝ ﺑﻠﻐ��ﺔ ﻗ��ﺭﻳﺵ…‬
‫)‪(13‬‬
‫ﻭﻳﺟﺯﺉ ﻣﻥ ﺍﻟﺩﻟﻳﻝ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﺇﻧﺎ ﺟﻌﻠﻧﺎﻩ ﻗﺭﺁ ًﻧﺎ ﻋﺭﺑ ًّﻳﺎ}‪ (12)،‬ﻭﻟﻡ ﻳﻘﻝ ﻗﺭﺷ ًّﻳﺎ…‬
‫ﺕ… ﻳﺩﻝ ﻋﻠﻰ ﺃﻧ�ﻪ ﻟ�ﻡ ﻳ�ﺄﻣﺭ ﺑﺈﻟﻐ�ﺎء‬ ‫ﺍﺧ َﺗ َﻠ ْﻔ ُﺗ ْﻡ ﺃَ ْﻧ ُﺗ ْﻡ َﻭ َﺯ ْﻳ ُﺩ ﺑْﻥُ َﺛ ِﺎﺑ ٍ‬‫ﻛﻣﺎ ﺃﻥ ﻗﻭﻝ ﻋﺛﻣﺎﻥ ‪ :‬ﺇِ َﺫﺍ ْ‬
‫ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻓﺎﻟﻠﻔﻅ ﺻﺭﻳ ٌﺢ ﻓﻲ ﺃﻧﻪ ﺃﻣﺭ ﺑﺈﺛﺑﺎﺕ ﻟﻐﺔ ﻗ�ﺭﻳﺵ ﻋﻧ�ﺩ ﺍﻻﺧ�ﺗﻼﻑ ﻓﻘ�ﻁ‪ ،‬ﺃﻣ�ﺎ‬
‫‪211‬‬
‫ﻋﻧﺩ ﺍﻻﺗﻔﺎﻕ ﻓﻠﻳﻛﺗﺑﻭﺍ ﺑﺄﻱ ﻟﻐﺔ ﺻ ﱠﺢ ﺃﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻗﺭﺃ ِﺑﻬﺎ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﻭﻟ�ﻡ ﻳﻧﻘ�ﻝ‬
‫)‪(14‬‬
‫ﺇﻟﻳﻧﺎ ﺃ ﱠﻧﻬﻡ ﺍﺧﺗﻠﻔﻭﺍ ﻓﻲ ﺷﻲء ﺇﻻ ﻓﻲ ﻟﻔﻅ )ﺍﻟﺗﺎﺑﻭﺕ( ﻛﻣﺎ ﻣﺭﱠ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﺣﺗﺟﺎﺟﻬﻡ ﺑﺄﻥ ﺍﻷﺣﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ﻛﺎﻧ�ﺕ ﻓ�ﻲ ﺃﻭﻝ ﺍﻷﻣ�ﺭ ﺿ�ﺭﻭﺭﺓ ﻻﺧ�ﺗﻼﻑ ﻟﻐ�ﺎﺕ‬
‫ﺍﻟﻌﺭﺏ‪ ،‬ﻭﻣﺷﻘﺔ ﺃﺧﺫ ﺟﻣ�ﻳﻌﻬﻡ ﺑﻠﻐ�ﺔ ﻭﺍﺣ�ﺩﺓ‪ ،‬ﻓﻘ�ﺩ ﺳ�ﺑﻕ ﺍﻟﻛ�ﻼﻡ ﻋﻠ�ﻰ ﺃﻥ ﺍﻟﻣﺷ�ﻘﺔ ﻣ�ﺎ ﺯﺍﻟ�ﺕ‬
‫ﺎﺭ َﻳ ُﺔ‪َ ،‬ﻭﺍﻟﺭﱠ ُﺟ ُﻝ ﺍﻟﱠ�ﺫِﻱ َﻟ� ْﻡ‬ ‫ﺑﺎﻗﻳﺔ‪ ،‬ﻓﻣﺎ ﺯﺍﻝ ﻓﻲ ﺍﻷ ﱠﻣ ِﺔ‪ْ ) :‬ﺍﻟ َﻌﺟُﻭ ُﺯ َﻭﺍﻟ ﱠﺷ ْﻳ ُﺦ ْﺍﻟ َﻛ ِﺑﻳ ُﺭ َﻭ ْﺍﻟ ُﻐﻼ ُﻡ َﻭ ْﺍﻟ َﺟ ِ‬
‫َﻳ ْﻘ َﺭ ْﺃ ِﻛ َﺗﺎﺑًﺎ َﻗ ﱡﻁ(‪ ،‬ﺑﻝ ﻟﻌﻠﻬﺎ ﺍﻵﻥ ﺃﺷﺩ ِﻣﻣﱠﺎ ﻛﺎﻧﺕ ﻋﻠﻳﻪ ﻓﻳﻣﺎ ﻣﺿﻰ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻭﻟﻬﻡ ﺇﻥ ﺍﻟﻘﺭﺍءﺓ ﻋﻠﻰ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻟﻡ ﺗﻛﻥ ﻭﺍﺟﺑ�ﺔ ﻋﻠ�ﻰ ﺍﻷﻣ�ﺔ‪ ،‬ﻓ�ﻧﺣﻥ ﻧﻭﺍﻓ�ﻕ‬
‫ﻋﻠﻰ ﺫﻟﻙ‪ ،‬ﻭﻟﻛﻥ ﻧﺧﺎﻟﻑ ﻓﻲ ﺃﻥ ﺍﻟﻘﺭﺍءﺓ ﻏﻳﺭ ﺍﻟﺣﻔﻅ‪ ،‬ﻓﺈﻧﻪ ﻭﺇﻥ ﻟﻡ ﻳﻛﻥ ﻭﺍﺟﺑًﺎ ﻋﻠﻰ ﺍﻷﻣ�ﺔ‬
‫ﻙ ﺃﻥ ﺣﻔﻅ ﻫﺫﻩ ﺍﻷﺣﺭﻑ ﺍﻟﺗ�ﻲ ﻫ�ﻲ ﺑﻌ�ﺽ‬ ‫ﺃﻥ ﺗﻘﺭﺃ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﺟﻣﻳﻌﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺷ ﱠ‬
‫ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟﺿﻳﺎﻉ ﻭﺍﺟﺏٌ ﻋﻠﻰ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﻳﺩﻝ ﻋﻠﻰ ﺑﻘﺎء ﺍﻷﺣﺭﻑ ﺍﻟﺗﻲ ﺛﺑﺗ�ﺕ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ ﺃﻳﺿً�ﺎ ﺃﻧ�ﻪ ﻗ�ﺩ ﺛﺑ�ﺕ ﺃﻥ ُﻛ ﱠﺗ�ﺎﺏ‬
‫ﺍﻟﻣﺻﺎﺣﻑ ﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ ﺇﻧﻣ�ﺎ ﺍﻧﺗﺳ�ﺧﻭﺍ ﻣ�ﺎ ﻛﺗﺑ�ﻪ ﺍﻟﺻ�ﺩﻳﻕ ﻓ�ﻲ ﺍﻟﺻ�ﺣﻑ ﻓ�ﻲ ﻣﺻ�ﺎﺣﻑ‬
‫ﻭﺃﺭﺳﻠﻭﻫﺎ ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻭﻗﺩ ﻋﻠﻣﻧﺎ ﺃﻥ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛ�ﺭ ﻟﻠﻘ�ﺭﺁﻥ ﻟ�ﻡ ﻳﻠ�ﻎ ﺷ�ﻳ ًﺋﺎ ِﻣﻣﱠ�ﺎ ﺛﺑ�ﺕ ﻓ�ﻲ‬
‫ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﺑﺎﺗﻔﺎﻕ‪ ،‬ﻓﺛﺑﺕ ﺑﺫﻟﻙ ﺃﻥ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﻟﻡ ﻳ�ﻧﻘﺹ ﺷ�ﻳ ًﺋﺎ ِﻣﻣﱠ�ﺎ ﺟﻣ�ﻊ ﻓ�ﻲ ﺯﻣ�ﻥ‬
‫ﺃﺑﻲ ﺑﻛﺭ ‪.‬‬
‫ﺻ � ُﺣﻑِ‬‫ﺻ � َﺔ‪ :‬ﺃَﻥْ ﺃَﺭْ ﺳِ �ﻠِﻲ ﺇِ َﻟ ْﻳ َﻧ��ﺎ ِﺑﺎﻟ ﱡ‬ ‫�ﺱ ْﺑ � ِﻥ َﻣﺎﻟِ��ﻙٍ ﻗ��ﺎﻝ‪َ … :‬ﻓﺄَﺭْ َﺳ � َﻝ ﻋ ُْﺛ َﻣ��ﺎﻥُ ﺇِ َﻟ��ﻰ َﺣ ْﻔ َ‬ ‫ﻋ��ﻥ ﺃَ َﻧ� ِ‬
‫ْ�ﻥ‬ ‫�ﺎﻥ‪َ ،‬ﻓ�ﺄ َ َﻣ َﺭ َﺯﻳْ�ﺩَ ﺑ َ‬‫ﺻ� ُﺔ ﺇِ َﻟ�ﻰ ﻋ ُْﺛ َﻣ َ‬ ‫ﺕ ِﺑﻬ�ﺎ َﺣ ْﻔ َ‬ ‫ﺻﺎﺣِﻑِ ُﺛ ﱠﻡ َﻧ ُﺭ ﱡﺩ َﻫﺎ ﺇِ َﻟ ْﻳ�ﻙِ ‪َ ،‬ﻓﺄَﺭْ َﺳ� َﻠ ْ‬ ‫َﻧ ْﻧ َﺳ ُﺧ َﻬﺎ ﻓِﻲ ْﺍﻟ َﻣ َ‬
‫�ﻥ ِﻫ َﺷ� ٍ‬
‫�ﺎﻡ‬ ‫ﺙ ﺍ ْﺑ� ِ‬
‫�ﺎﺭ ِ‬ ‫�ﺎﺹ َﻭ َﻋ ْﺑ � َﺩ ﺍﻟ��ﺭﱠ ﺣْ َﻣ ِﻥ ْﺑ� َ�ﻥ ْﺍﻟ َﺣ� ِ‬‫ﺍﻟﺯ َﺑ ْﻳ� ِ�ﺭ َﻭ َﺳ �ﻌِﻳﺩَ ْﺑ� َ�ﻥ ْﺍﻟ َﻌ� ِ‬ ‫ﷲ ْﺑ� َ�ﻥ ﱡ‬
‫ﺕ َﻭ َﻋ ْﺑ��ﺩَ ِ‬ ‫َﺛ ِﺎﺑ � ٍ‬
‫ﺻﺎﺣِﻑِ ‪.‬‬‫َﻓ َﻧ َﺳ ُﺧﻭ َﻫﺎ ﻓِﻲ ْﺍﻟ َﻣ َ‬
‫)‪(15‬‬

‫ﻭﻳ��ﺭ ﱡﺩ ﺩﻋ��ﻭﻯ ﺃﻥ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﺇﺫ ﻧﺳ��ﺦ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺃﻟﻐ��ﻰ ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺗﺔ ﻭﺍﻗﺗﺻ��ﺭ ﻋﻠ��ﻰ‬
‫ﺣﺭﻑ ﻭﺍﺣﺩ ‪-‬ﺃﻧﻪ ﻟﻡ ﻳﺭﺩ ﻓﻲ ﺧﺑﺭ ﺻﺣﻳﺢ‪ ،‬ﻭﻻ ﺿﻌﻳﻑ ﺃﻧﻪ ‪ ‬ﺃﻣ�ﺭ ُﻛ ﱠﺗ�ﺎﺏ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺃﻥ‬
‫)‪(16‬‬
‫ﻳﻘﺗﺻﺭﻭﺍ ﻓﻲ ﻛﺗﺎﺑﺗﻬﺎ ﻋﻠﻰ ﺣﺭﻑ ﻭﺍﺣﺩ‪ ،‬ﻭﻳﻠﻐﻭﺍ ﺍﻟﺳﺗﺔ ﺍﻟﺑﺎﻗﻳﺔ‪.‬‬
‫ﺿ��ﺎ ﺃﻧ��ﻪ ﻟ��ﻭ ﺻ� ﱠﺢ ﺃﻥ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﺟﻣ��ﻊ ﺍﻟﻧ��ﺎﺱ ﻋﻠ��ﻰ ﺣ��ﺭﻑ ﻭﺍﺣ��ﺩ‪،‬‬ ‫ﻭﻳ��ﺭ ﱡﺩ ﻫ��ﺫﻩ ﺍﻟ��ﺩﻋﻭﻯ ﺃﻳ ً‬
‫ﺑ�ﺎﻟﻣﺭﺍﺩ‬ ‫ﻭﺃﻟﻐﻰ ﺍﻟﺳﺗﺔ ﺍﻟﺑﺎﻗﻳﺔ‪ ،‬ﻭﺃﺟﻣﻊ ﻣﻌﻪ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﺻﺣﺎﺑﺔ ﻟﻛ�ﺎﻥ ﺫﻟ�ﻙ ﻛﺎﻓﻳً�ﺎ ﻓ�ﻲ ﺍﻟﻘﻁ�ﻊ ْ‬
‫ﺑﺎﻷﺣﺭﻑ ﺍﻟﺳﺗﺔ‪ ،‬ﻭ َﻟ َﻣﺎ ﺍﺧﺗﻠﻑ ﺍﻟﻌﻠﻣﺎء ﺑﻌﺩ ﺫﻟﻙ ﻓﻲ ﺍﻟﻣﺭﺍﺩ ﻣﻧﻬ�ﺎ ﻛ�ﻝ ﻫ�ﺫﺍ ﺍﻻﺧ�ﺗﻼﻑ‪ ،‬ﻭ َﻟ َﻣ�ﺎ‬
‫ﺣﺻﻝ ﺧﻼﻑ ﺑﻌﺩ ﺍﻹﺟﻣﺎﻉ ﺍﻷﻭﻝ ﻓﻲ ﺑﻘﺎء ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﻣﻥ ﻋﺩﻣ�ﻪ‪ ،‬ﺇﺫ ﺍﻹﺟﻣ�ﺎﻉ ﺣﺟ�ﺔ‬
‫)‪(17‬‬
‫ﻋﻧﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻭﻻ ﻳﺳﻭﻍ ﺑﻌﺩﻩ ﺧﻼﻑٌ ‪.‬‬
‫ﻭ ِﻣ ًّﻣﺎ ﻳﺭﺩ ﺑﻪ ﻫﺫﺍ ﺍﻟﻘﻭﻝ ﺃﻳﺿًﺎ ﺃﻧﻪ ﻳﺣﻣﻝ ﻁﻌ ًﻧﺎ ﻓﻲ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ،‬ﻭﺍ ﱢﺗﻬﺎﻣً�ﺎ ﻟﻬ�ﻡ ﺑﺎﻟﺗﺻ�ﺭﻑ‬
‫ﺑﺭﺃﻳﻬﻡ ﻓﻲ ﻛﺗﺎﺏ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﻳﻛﺎﺩ ﻳﺻﺩﻕ ﻣﺅﻣﻥٌ ﻳﻌﻠ�ﻡ ﻗ�ﺩﺭ ﺍﻟﺧﻠﻳﻔ�ﺔ ﺍﻟﺭﺍﺷ�ﺩ ﻋﺛﻣ�ﺎﻥ ﺑ�ﻥ‬
‫ﻋﻔ��ﺎﻥ ‪ ‬ﺃ ﱠﻧ��ﻪ ﻗ��ﺭﺭ ﺑﺭﺃﻳ��ﻪ ﺇﻟﻐ��ﺎء ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺗﺔ ﻭﺍﻹﺑﻘ��ﺎء ﻋﻠ��ﻰ ﺣ��ﺭﻑ ﻭﺍﺣ��ﺩ‪ ،‬ﻭﻻ ﻳﻛ��ﺎﺩ‬
‫ﻳﺗﺻﻭﺭ ﺃﻳﺿًﺎ ﺃﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻭﻫﻡ ﻛﺛﺭﺓ ﻛﺎﺛﺭﺓٌ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻳﻘﺭﻭﻧﻪ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻔﻌﻝ‪.‬‬
‫ﻭﺍﻟﺧﻼﻑ ﺍﻟﺫﻱ ﺯﻋﻣﻭﺍ ﺃﻧﻪ ﺍﺳﺗﺩﻋﻰ ﺇﻟﻐ�ﺎء ﺗﻠ�ﻙ ﺍﻷﺣ�ﺭﻑ ﻛ�ﺎﻥ ﻗ�ﺩ ﺣﺻ�ﻝ ﻣﺛﻠ�ﻪ ﻓ�ﻲ ﺯﻣ�ﻥ‬
‫ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻛﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﺗ�ﻲ ﺃﻭﺭﺩﻧﺎﻫ�ﺎ ﻗﺭﻳﺑً�ﺎ ﻓ�ﻲ ﺃﻭﻝ ﻫ�ﺫﺍ ﺍﻟﺑ�ﺎﺏ‪ ،‬ﻓﻠ�ﻡ ﻳ�ﺅ ﱢﺩ ﺇﻟ�ﻰ‬
‫ﺇﻟﻐ��ﺎء ﺍﻷﺣ��ﺭﻑ ﺍﻟﻣ َﻧﺯﻟ��ﺔ‪ ،‬ﺑ��ﻝ ﺃﺭﺷ��ﺩﻫﻡ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﺇﻟ��ﻰ ﺃﻥ ﺍﻟﻘ��ﺭﺁﻥ ﺃﻧ��ﺯﻝ ﻋﻠ��ﻰ ﺟﻣﻳ��ﻊ ﺗﻠ��ﻙ‬
‫)‪(18‬‬
‫ﺍﻷﻭﺟﻪ‪ ،‬ﻭﺃﻗﺭ ﻛﻝ ﻭﺍﺣﺩ ﻣﻥ ﺍﻟﻣﺧﺗﻠﻔﻳﻥ ﻋﻠﻰ ﻗﺭﺍءﺗﻪ‪.‬‬
‫‪212‬‬
 ‫ﻭﻳﺩﻝ ﺃﻳﺿً�ﺎ ﻋﻠ�ﻰ ﻋ�ﺩﻡ ﺻ�ﺣﺔ ﻫ�ﺫﻩ ﺍﻟ�ﺩﻋﻭﻯ ﺃﻥ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﻟ�ﻭ ﺃﺭﺍﺩ ﺃﻥ ﻳﺟﻣ�ﻊ ﻣﺻ�ﺎﺣﻑ‬
‫ﺍﻟﻧﺎﺱ ﺟﻣﻳﻌًﺎ َﻟﻣﺎ ﺍﺳﺗﻁﺎﻉ‪ ،‬ﻭﻟﻭ ﺍﺳﺗﻁﺎﻉ َﻟ َﻣﺎ ﻗﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺳﻠﺑﻬﻡ ﻣﺎ ﻳﺣﻔﻅﻭﻥ ﻣﻥ ﺍﻟﻛﺗ�ﺎﺏ‪،‬‬
‫ﺇﺫ ﻗﺩ ﻛﺎﻧﺕ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻣﺗﺳﻌﺔ ﺇﻟﻰ ﺣ� ﱢﺩ ﻳﺳ�ﺗﺣﻳﻝ ﻣﻌ�ﻪ ﻣﺛ�ﻝ ﻫ�ﺫﺍ‪ ،‬ﻓﺟﻣﻌ�ﻪ‬
‫‪ ‬ﻛﺎﻥ ﺃﻥ ﻛﺗﺏ ﻟﻠﻧﺎﺱ ﻣﺻﺎﺣﻑ ﺃﺋﻣﺔ ﻳُﺭﺟﻊ ﺇﻟﻳﻬﺎ ﻋﻧﺩ ﺍﻻﺧﺗﻼﻑ‪.‬‬
‫�ﻝ ﺇﻻﱠ‬ ‫ﻗ��ﺎﻝ ﺍﺑ��ﻥ ﺣ��ﺯﻡ‪ :‬ﻛ��ﻝ ﻫ��ﺫﺍ ﺑﺎﻁ � ٌﻝ ﺑﺑﺭﻫ��ﺎﻥ ﻛﺎﻟﺷ��ﻣﺱ‪ ،‬ﻭﻫ��ﻭ ﺃﻥ ﻋﺛﻣ��ﺎﻥ ‪ ‬ﻟ��ﻡ ﻳ� ِ‬
‫)‪(19‬‬

‫ﻭﺟﺯﻳ���ﺭﺓ ﺍﻟﻌ���ﺭﺏ ﻛﻠﻬ���ﺎ َﻣﻣﻠ���ﻭءﺓ ﺑﺎﻟﻣﺳ���ﻠﻣﻳﻥ ﻭﺍﻟﻣﺻ���ﺎﺣﻑ ﻭﺍﻟﻣﺳ���ﺎﺟﺩ‪ ،‬ﻭﺍﻟﻘ���ﺭﺍء ﻳﻌﻠﻣ���ﻭﻥ‬

‫ﺍﻟﺻﺑﻳﺎﻥ ﻭﺍﻟﻧﺳﺎء‪ ،‬ﻭﻛ�ﻝ ﻣ�ﻥ ﻫ�ﺏﱠ ﻭﺩﺏﱠ ‪ ،‬ﻭﺍﻟ�ﻳﻣﻥ ﻛﻠﻬ�ﺎ ﻓ�ﻲ ﺃﻳﺎﻣ�ﻪ ﻣ�ﺩﻥ ﻭﻗ�ﺭﻯ‪ ،‬ﻭﺍﻟﺑﺣ�ﺭﻳﻥ‬
‫ﻛﺫﻟﻙ‪ ،‬ﻭﻋُﻣﺎﻥ ﻛﺫﻟﻙ‪ ،‬ﻭﻫ�ﻲ ﺑ�ﻼﺩ ﻭﺍﺳ�ﻌﺔ‪ ،‬ﻣ�ﺩﻥ ﻭﻗ�ﺭﻯ ﻭﻣﻠﻛﻬ�ﺎ ﻋﻅ�ﻳﻡ‪ ،‬ﻭﻣﻛ�ﺔ ﻭﺍﻟﻁ�ﺎﺋﻑ‪،‬‬
‫ﻭﺍﻟﻣﺩﻳﻧﺔ ﻭﺍﻟﺷ�ﺎﻡ ﻛﻠﻬ�ﺎ ﻛ�ﺫﻟﻙ‪ ،‬ﻓ�ﻲ ﻛ�ﻝ ﻫ�ﺫﻩ ﺍﻟ�ﺑﻼﺩ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻭﺍﻟﻘ�ﺭﺍء ﻣ�ﺎ ﻻ ﻳﺣﺻ�ﻲ‬
‫ﻋﺩﺩﻫﻡ ﺇﻻ ﷲ ﺗﻌﺎﻟﻰ ﻭﺣﺩﻩ‪ ،‬ﻓﻠﻭ ﺭﺍﻡ ﻋﺛﻣﺎﻥ ﻣﺎ ﺫﻛﺭﻭﺍ ﻣﺎ ﻗﺩﺭﻭﺍ ﻋﻠﻰ ﺫﻟﻙ ﺃﺻﻼً‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻭﻟﻬﻡ‪ :‬ﺇﻧﻪ ﺟﻣﻊ ﺍﻟﻧﺎﺱ ﻋﻠﻰ ﻣﺻﺣﻑ‪ ،‬ﻓﺑﺎﻁﻝٌ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻳﻘ�ﺩﺭ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﻟِ َﻣ�ﺎ ﺫﻛﺭﻧ�ﺎ‪،‬‬
‫ﻗﻁ ﺇﻟﻰ ﺟﻣﻊ ﺍﻟﻧﺎﺱ ﻋﻠﻰ ﻣﺻﺣﻑ ﻛﺗﺑﻪ‪ ،‬ﺇﻧﻣﺎ ﺧﺷﻲ ﻋﺛﻣ�ﺎﻥ ‪ ‬ﺃﻥ ﻳ�ﺄﺗﻲ‬ ‫ﻭﻻ ﺫﻫﺏ ﻋﺛﻣﺎﻥ ﱡ‬
‫ﻳﻬ َﻡ ﻭﺍﻫ ٌﻡ ﻣﻥ ﺃﻫﻝ ﺍﻟﺧﻳ�ﺭ‪ ،‬ﻓﻳﺑ� ﱢﺩﻝ ﺷ�ﻳ ًﺋﺎ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺣﻑ‪،‬‬ ‫ﻓﺎﺳﻕ ﻳﺳﻌﻰ ﻓﻲ ﻛﻳﺩ ﺍﻟﺩﻳﻥ‪ ،‬ﺃﻭ ﺃﻥ ِ‬ ‫ٌ‬
‫ﻓﻳﻛﻭﻥ ﺍﺧﺗﻼﻑ ﻳﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺿﻼﻝ‪ ،‬ﻓﻛﺗﺏ ﻣﺻﺎﺣﻑ ﻣﺟﻣﻌً�ﺎ ﻋﻠﻳﻬ�ﺎ‪ ،‬ﻭﺑﻌ�ﺙ ﺇﻟ�ﻰ ﻛ�ﻝ ﺃﻓ�ﻕ‬
‫ﻣﺻﺣ ًﻔﺎ‪ ،‬ﻟﻛﻲ ‪-‬ﺇﻥ ﻭﻫﻡ ﻭﺍﻫ ٌﻡ‪ ،‬ﺃﻭ ﺑ ﱠﺩﻝ ﻣﺑ ﱢﺩﻝ ‪ُ -‬ﺭ ِﺟﻊ ﺇﻟﻰ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﺟﻣﻊ ﻋﻠﻳﻪ‪ ،‬ﻓﺎﻧﻛﺷﻑ‬
‫ﺍﻟﺣﻕ‪ ،‬ﻭﺑﻁﻝ ﺍﻟﻛﻳﺩ ﻭﺍﻟﻭﻫﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻭﻝ ﻣﻥ ﻗﺎﻝ ﺃﺑﻁﻝ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺗﺔ‪ ،‬ﻓﻘﺩ ﻛﺫﺏ ﻣ�ﻥ ﻗ�ﺎﻝ ﺫﻟ�ﻙ‪ ،‬ﻭﻟ�ﻭ ﻓﻌ�ﻝ ﻋﺛﻣ�ﺎﻥ ﺫﻟ�ﻙ‬
‫ﻭﺃﺭﺍﺩﻩ ﻟﺧﺭﺝ ﻋﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ َﻟ َﻣﺎ ﻣﻁﻝ ﺳ�ﺎﻋﺔ‪ ،‬ﺑ�ﻝ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ﻋﻧ�ﺩﻧﺎ ﻣﻭﺟ�ﻭﺩﺓ ﻛﻠﻬ�ﺎ‬
‫)‪(20‬‬
‫ﺋﻣﺔ ﻛﻣﺎ ﻛﺎﻧﺕ‪ ،‬ﻣﺑﺛﻭﺛﺔ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻣﺷﻬﻭﺭﺓ ﺍﻟﻣﺄﺛﻭﺭﺓ‪ ،‬ﻭﺍﻟﺣﻣﺩ ہﻠﻟ ﺭﺏ ﺍﻟﻌﺎﻟﻣﻳﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻭﻝ ﺍﻟﺛﺎﻧﻲ ﺍﻟﻘﺎﺋﻝ ﺑﺄﻥ ﺟﻣﻳﻊ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺑﻌﺔ ﺑﺎﻗﻳﺔ ﻓﻳ َُﺭ ﱡﺩ ِﺑﻣﺎ ﻣﺭﱠ ﻣ�ﻥ ﺛﺑ�ﻭﺕ ﻭﻗ�ﻭﻉ‬
‫ﺍﻟﻧﺳﺦ ﻟﺑﻌﺽ ﻭﺟﻭﻩ ﺍﻟﻘﺭﺍءﺓ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﻭﻛ�ﺫﻟﻙ ﺑﺄﻧ�ﻪ ﻻ ﻳﻭﺟ�ﺩ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﺎ‬
‫ﻳﻘ��ﺭﺃ ﻋﻠ��ﻰ ﺳ��ﺑﻌﺔ ﺃﻭﺟ��ﻪ ﺑ��ﺎﻟﻧﻅﺭ ﺇﻟ��ﻰ ﺍﻟﺧ��ﻼﻑ ﻓ��ﻲ ﺍﻟﻣ��ﺭﺍﺩ ﺑ��ﺎﻷﺣﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﻋﻠ��ﻰ ﺃﻏﻠ��ﺏ‬
‫��ﺎﺫﺓ‪ ،‬ﻭﻻ ﻳﺧﻔ���ﻰ ﺃﻥﱠ ﺍﻟﺷ� ﱠ‬
‫��ﺎﺫ ﻻ ﻳﺛﺑ���ﺕ ﻟ���ﻪ ﺍﻟﺣﻛ���ﻡ‬ ‫ﺍﻷﻗ���ﻭﺍﻝ‪ ،‬ﺇﻻ ﺑﺎﻋﺗﺑ���ﺎﺭ ﻭﺟ���ﻭﻩ ﺍﻟﻘ���ﺭﺍءﺓ ﺍﻟﺷ� ﱠ‬
‫ﺑﺎﻟﻘﺭﺁﻧﻳﺔ ﺣﺗﻰ ﺗﺑﻧﻰ ﻋﻠﻳﻪ ﻣﺛﻝ ﻫﺫﻩ ﺍﻟﻣﺳﺄﻟﺔ‪.‬‬
‫ﻭﺍﻟﺧﻼﺻﺔ ﺃﻧﻧﺎ ﺇﺫﺍ ﻧﻅﺭﻧﺎ ﺇﻟﻰ ﺣﻘﻳﻘﺔ ﺍﻟﺧﻼﻑ ﺑﻳﻥ ﺍﻟﻔﺭﻳﻘﻳﻥ ﺍﻟﺛﺎﻧﻲ ﻭﺍﻟﺛﺎﻟﺙ ﻭﺟ�ﺩﻧﺎﻩ ﺧﻼ ًﻓ�ﺎ‬
‫ﻣﺗﻔ��ﻕ ﻋﻠ��ﻰ ﺃﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ﻟ��ﻡ ﻳﺯﻳ��ﺩﻭﺍ ﻭﻟ��ﻡ ﻳﻧﻘﺻ��ﻭﺍ ِﻣﻣﱠ��ﺎ ﻋ��ﺭﺽ ﻓ��ﻲ‬ ‫ٌ‬ ‫ﺷ��ﻛﻠ ًّﻳﺎ‪ ،‬ﺇﺫ ﻛﻼﻫﻣ��ﺎ‬
‫ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﺷﻳ ًﺋﺎ‪ ،‬ﻭﺇﻧﻣﺎ ﺍﺧﺗﻠﻔ�ﻭﺍ ﻫ�ﻝ ﺍﻷﺣ�ﺭﻑ ﻛﻠﻬ�ﺎ ﺑﻘﻳ�ﺕ ﻓ�ﻲ ﺍﻟﻌﺭﺿ�ﺔ ﺍﻷﺧﻳ�ﺭﺓ ﺃﻡ‬
‫ﻻ‪ ،‬ﻭﻻ ﻳﺧﻔﻰ ﺃﻥ ﺍﻟﻧﺳﺦ ﻗﺩ ﻭﺭﺩ ﻋﻠﻰ ﻛﺛﻳﺭ ﻣ�ﻥ ﺗﻠ�ﻙ ﺍﻷﺣ�ﺭﻑ ﻛﻣ�ﺎ ﻣ�ﺭّ ﺑﻧ�ﺎ‪ ،‬ﻓﺧﻼﻓﻬ�ﻡ ﺇﺫﻥ‬
‫ﻫﻭ ﻓﻲ ﺣﺻﻭﻝ ﺫﻟﻙ ﺍﻟﻧﺳﺦ ﺃﻭ ﻋﺩﻡ ﺣﺻﻭﻟﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﺭﻳﻕ ﺍﻷﻭﻝ ﺍﻟﻘﺎﺋﻝ ﺑﺄﻥ ﺍﻟﺑﺎﻗﻲ ﺣﺭﻑ ﻭﺍﺣﺩ‪ ،‬ﻓ�ﺄﻛﺛﺭﻫﻡ ﻳ�ﺭﻯ ﺃﻥ ﺫﻟ�ﻙ ﻟﺛﺑ�ﻭﺕ ﺍﻟﻧﺳ�ﺦ‬
‫ﻭﺇﺫﺍ ﻳﺻ�ﺑﺢ‬ ‫ﻭﻋﺩﻡ ﺍﻟﻌﺭﺽ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻭﻫﻭ ﻣﺎ ﻳﻭﺍﻓﻕ ﺍﻟﻘﻭﻟﻳﻥ ﺍﻟﺛﺎﻧﻲ ﻭﺍﻟﺛﺎﻟ�ﺙ‪ً ،‬‬
‫ﺍﻟﺧﻼﻑ ﺷﻛﻠ ًّﻳﺎ ﺃﻳﺿًﺎ‪ ،‬ﺑﺎﻋﺗﺑﺎﺭ ﺃﻥ ﺍﻟ�ﺑﻌﺽ ﻳ�ﺭﻯ ﺃﻥ ﺍﺧ�ﺗﻼﻑ ﺍﻟﻘ�ﺭﺍء ﻫ�ﻭ ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ‬
‫ﺍﻟﻣ��ﺫﻛﻭﺭﺓ ﻓ��ﻲ ﺍﻟﺣ��ﺩﻳﺙ‪ ،‬ﻭﺍﻟ��ﺑﻌﺽ ﻳ��ﺭﻯ ﺃﻥ ﻫ��ﺫﺍ ﺍﻻﺧ��ﺗﻼﻑ ﻫ��ﻭ ﺣ��ﺭﻑ ﻭﺍﺣ��ﺩ‪ ،‬ﻣ��ﻊ ﺍﺗﻔ��ﺎﻕ‬
‫ﺍﻟﺟﻣﻳﻊ ﻋﻠﻰ ﺃﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻟﻡ ﻳﻧﻘﺻﻭﺍ ِﻣﻣﱠﺎ ﻋﺭﺽ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﺷﻳ ًﺋﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺫﻳﻥ ﻳ�ﺭﻭﻥ ﺃﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ‬ﺍﺗﻔﻘ�ﻭﺍ ﻋﻠ�ﻰ ﺃﻥ ﺗﺭﻛ�ﻭﺍ ﺳ�ﺗﺔ ﺃﺣ�ﺭﻑ‪ ،‬ﻭﺟﻣﻌ�ﻭﺍ ﺍﻟﻧ�ﺎﺱ‬
‫‪213‬‬
‫ﻋﻠﻰ ﺣﺭﻑ ﻭﺍﺣﺩ ﺑﺗﺻﺭﻑ ﻣ�ﻧﻬﻡ ﻭﺍﺗﻔ�ﺎﻕ‪ ،‬ﺑﻌ�ﺩ ﺃﻥ ﺗ�ﺭﻙ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺑﻌﺔ ﻭﻗ�ﺭﺃ‬
‫ﺍﻟﻧﺎﺱ ِﺑﻬ�ﺎ ﺯﻣ�ﻥ ﺃﺑ�ﻲ ﺑﻛ�ﺭ ﻭﻋﻣ�ﺭ ﻭﺻ�ﺩﺭً ﺍ ﻣ�ﻥ ﺧﻼﻓ�ﺔ ﻋﺛﻣ�ﺎﻥ‪ ،‬ﻓﻬ�ﺅﻻء ﻫ�ﻡ ﺍﻟ�ﺫﻳﻥ ﺍﺧﺗﻠﻔﻧ�ﺎ‬
‫ﻣﻌﻬﻡ‪ ،‬ﻭﻧﺎﻗﺷﻧﺎ ﺃﺩﻟﺗﻬﻡ ﻭﺭﺩﺩﻧﺎ ﻋﻠﻳﻬﺎ‪.‬‬

‫)‪ (1‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪ ،(104-89/1‬ﻭﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(286-283/1‬‬

‫)‪ (2‬ﻣﻥ ﺍﻵﻳﺔ ‪ 219‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪.‬‬
‫)‪ (3‬ﺍﻧﻅﺭ ﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﺹ ‪ ،157‬ﻭﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(227/2‬‬
‫)‪ (4‬ﻣﻥ ﺍﻵﻳﺔ ‪ 94‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻧﺳﺎء‪.‬‬
‫)‪ (5‬ﻣﻥ ﺍﻵﻳﺔ ‪ 6‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺣﺟﺭﺍﺕ‪.‬‬
‫)‪ (6‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(251/2‬‬
‫)‪ (7‬ﻣﻥ ﺍﻵﻳﺔ ‪ 57‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ‪.‬‬
‫)‪ (8‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(270-269/2‬ﻭﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﺹ ‪.226‬‬
‫)‪ (9‬ﺍﻧﻅﺭ‪ :‬ﻭﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(28-25/1‬ﺗﺄﻭﻳﻝ ﻣﺷﻛﻝ ﺍﻟﻘﺭﺁﻥ ﻻﺑﻥ ﻗﺗﻳﺑ�ﺔ ﺹ ‪ ،38-36‬ﻭﺍﻹﺗﻘ�ﺎﻥ ﻓ�ﻲ‬
‫ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(134-132/1‬‬
‫)‪ (10‬ﺍﻧﻅﺭ ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺯﻣﻥ ﻋﺛﻣﺎﻥ ‪. ‬‬
‫)‪ (11‬ﺍﻧﻅ���ﺭ ﺍﻟﺑﺭﻫ���ﺎﻥ ﻓ���ﻲ ﻋﻠ���ﻭﻡ ﺍﻟﻘ���ﺭﺁﻥ )‪ ،(284/1‬ﻭﻧﻛ���ﺕ ﺍﻻﻧﺗﺻ���ﺎﺭ ﻟﻧﻘ���ﻝ ﺍﻟﻘ���ﺭﺁﻥ ﺹ ‪ ،385‬ﻭﻓ���ﺗﺢ ﺍﻟﺑ���ﺎﺭﻱ‬
‫)‪.(625/8‬‬
‫)‪ (12‬ﻣﻥ ﺍﻵﻳﺔ ‪ 3‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺯﺧﺭﻑ‪.‬‬
‫)‪ (13‬ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺹ ‪.385‬‬
‫)‪ (14‬ﺍﻧﻅﺭ‪ :‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﻻﺑﻥ ﺃﺑ�ﻲ ﺩﺍﻭﺩ ﺹ ‪ ،26‬ﻭﻓ�ﺗﺢ ﺍﻟﺑ�ﺎﺭﻱ )‪ .(635/8‬ﻭﺗﺄﻭﻳ�ﻝ ﻣﺷ�ﻛﻝ ﺍﻵﺛ�ﺎﺭ ﻟﻠﻁﺣ�ﺎﻭﻱ‬
‫)‪ ،(193/4‬ﻭﻗﺩ ﻣﺭّ ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﺫﻟﻙ ﻓﻲ ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻟﺙ‪.‬‬
‫)‪ (15‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ‪ :‬ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ )‪ (626/8‬ﺡ ‪.4987‬‬
‫)‪ (16‬ﻻ ﻳﺧﻔﻰ ﺃﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺫﻱ ﻫﻭ ﻋﻣﺩﺓ ﺍﻟﻘﺎﺋﻠﻳﻥ ﺑﺫﻟﻙ ﺍﻟﻘﻭﻝ ﻓﻲ ﺃﻣﺭ ﻋﺛﻣ�ﺎﻥ ﺍﻟﻛﺗ�ﺎﺏ ﺑ�ﺄﻥ ﻳﺭﺟﻌ�ﻭﺍ ﺇﻟ�ﻰ ﻟﻐ�ﺔ ﻗ�ﺭﻳﺵ‬
‫ﻋﻧﺩ ﺍﻻﺧ�ﺗﻼﻑ ﻻ ﻳ�ﺩﻝ ﻋﻠ�ﻰ ﺍﻷﻣ�ﺭ ﺑﺈﻟﻐ�ﺎء ﺍﻷﺣ�ﺭﻑ ﺍﻟﺳ�ﺗﺔ‪ ،‬ﺇﺫ ﻗﺻ�ﺎﺭﻯ ﻣ�ﺎ ﻓﻳ�ﻪ ‪-‬ﻛﻣ�ﺎ ﺃﺳ�ﻠﻔﻧﺎ‪ -‬ﺍﻻﻗﺗﺻ�ﺎﺭ ﻋﻠ�ﻰ ﻟﻐ�ﺔ‬
‫ﻗﺭﻳﺵ ﻋﻧﺩ ﺍﻻﺧﺗﻼﻑ ﻓﻘﻁ‪.‬‬
‫)‪ (17‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(178/1‬‬
‫)‪ (18‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(177/1‬‬
‫)‪ (19‬ﻳﻌﻧﻲ ﺩﻋﻭﻯ ﺃﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺟﻣﻊ ﺍﻟﻧﺎﺱ ﻋﻠﻰ ﺣﺭﻑ ﻭﺍﺣﺩ ﻭﺗﺭﻙ ﺍﻷﺣﺭﻑ ﺍﻟﺳﺗﺔ‪.‬‬
‫)‪ (20‬ﺍﻟﻔﺻﻝ ﻓﻲ ﺍﻟﻣﻠﻝ ﻭﺍﻷﻫﻭﺍء ﻭﺍﻟﻧﺣﻝ )‪.(213-212/2‬‬

‫‪214‬‬
 ‫ﺍﻟﺑﺎﺏ ﺍﻟﺧﺎﻣﺱ‬
‫ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‪ :‬ﻣﺷﺭﻭﻉ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺷﺭﻭﻉ ﻛﻠﻳﺔ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ ﻟﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ‬

‫‪215‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‬
‫ﻣﺷﺭﻭﻉ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬

‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻓﻛﺭﺓ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬

‫ﺗﻣﻬﻳـــــﺩ‬
‫ﻓﻛﺭﺓ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ‬
‫ﺍﻟﻘﺭﺁﻥ ْﺍﻟﻣﺭﺗﻝ‪ ،‬ﺃﻭ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﺭﺗﻝ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻓﻛﺭﺓ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫ﺗﻣﻬﻳﺩ‬
‫ﺷﻬﺩ ﺍﻟﻘﺭﻥ ﺍﻷﺧﻳﺭ ﻣﻥ ﺍﻟﺯﻣﺎﻥ ﺗﻁﻭﱡ ﺭً ﺍ ﻋﻠﻣ ًّﻳﺎ ﻫﺎﺋﻼً‪ ،‬ﻭﻛﺎﻥ ﻣﻥ ﺫﻟﻙ ﺍﺧﺗ�ﺭﺍﻉ ﺁﻟ�ﺔ ﺍﻟﺗﺳ�ﺟﻳﻝ‬
‫( ﻋﻠ�ﻰ ﻳ�ﺩ ﺍﻟﻣﺧﺗ�ﺭﻉ ﺍﻷﻣﺭﻳﻛ�ﻲ ﺗﻭﻣ�ﺎﺱ ﺇﺩﻳﺳ�ﻭﻥ‬ ‫ﺍﻟﺻﻭﺗﻲ )ﺍﻟﻔﻭﻧ�ﻭﻏﺭﺍﻑ‬
‫)‪(1‬‬
‫ـ )‪1931-847‬ﻡ( ﻓﻲ ﻋﺎﻡ ‪1887‬ﻡ‪.‬‬
‫ﻭﺍﺳ��ﺗﻔﺎﺩ ﺍﻟﻣﺳ��ﻠﻣﻭﻥ ﻣ��ﻥ ﺁﻻﺕ ﺍﻟﺗﺳ��ﺟﻳﻝ ﺍﻟﺻ��ﻭﺗﻲ ﻣﻧ��ﺫ ﻭﺻ��ﻭﻟﻬﺎ ﺇﻟ��ﻰ ﺑ��ﻼﺩ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ‪،‬‬
‫ﻓﺳُﺟﱢ ﻠﺕ ﺑﻌ�ﺽ ﺍﻟﺧﻁ�ﺏ ﻭﺍﻟﻛﻠﻣ�ﺎﺕ ﻟﻠﻌﻠﻣ�ﺎء‪ ،‬ﻭﺑﻌ�ﺽ ﺍﻟ�ﺗﻼﻭﺍﺕ ﺍﻟﻘﺭﺁﻧﻳ�ﺔ ﻟﻣﺷ�ﺎﻫﻳﺭ ﺍﻟﻘ�ﺭﺍء‪،‬‬
‫ﻭﻟﻌ��ﻝ ﺃﻗ��ﺩﻡ ﻣ��ﺎ ﻭﺻ��ﻝ ﺇﻟﻳﻧ��ﺎ ﻣ��ﻥ ﺍﻟﺗﺳ��ﺟﻳﻼﺕ ﺍﻟﻘﺭﺁﻧﻳ��ﺔ ‪-‬ﺗﺳ��ﺟﻳﻼﺕ ﺍﻟﻘ��ﺎﺭﺉ ﺍﻟﺷ��ﻳﺦ ﻣﺣﻣ��ﺩ‬
‫)‪(2‬‬
‫ﺭﻓﻌﺕ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺗﺳﺟﻳﻼﺕ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻟﻡ ﺗﻌ� ُﺩ ﻣ�ﺎ ﻛ�ﺎﻥ ﻳﻘ�ﺭﺅﻩ ﺍﻟﻘ�ﺭﺍء ﻣ�ﻥ ﺃﺟ�ﺯﺍء ﺍﻟﺳ�ﻭﺭ ﺃﻭ‬
‫ﻗﺻﺎﺭﻫﺎ ﻓﻲ ﺍﻟﺣﻔﻼﺕ ﻭﺍﻟﻣﻧﺎﺳﺑﺎﺕ‪.‬‬
‫ﻛﺎﻥ ﻳﺩﻭﺭ ﺑﺧﻠﺩ ﺻﺎﺣﺏ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ ﻗﺑﻝ ﺳﻧﻳﻥ ﻣﻥ ﺗﻘﺩﻳﻡ ﻣﺷﺭﻭﻋﻪ ‪-‬ﻭﺟ�ﻭﺏ ﺍﻻﺳ�ﺗﻔﺎﺩﺓ‬
‫ِﻣﻣﱠﺎ ﻭﺻﻝ ﺇﻟﻳﻪ ﺍﻟﻌﻠ�ﻡ ﻣ�ﻥ ﺗﺳ�ﺟﻳﻝ ﺍﻷﺻ�ﻭﺍﺕ ﻓ�ﻲ ﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺟﻣﻌً�ﺎ ﺻ�ﻭﺗ ًّﻳﺎ‪ ،‬ﺇﺫ ﻟﻣ�ﺢ ﺃﻥ‬
‫ﺍﻟﻌﻠﻣﺎء ﻣﻥ ﻛﻝ ﻓﻥﱟ ﺃﺗﻳﺢ ﻟﻬﻡ ﺍﻟﺑﻘﺎء‪ ،‬ﻭﻣﻭﺍﺻﻠﺔ ﺍﻟﻌﻁﺎء ﻭﻟ�ﻭ ﺑﻌ�ﺩ ﺍﻟﻣ�ﻭﺕ‪ِ ،‬ﺑﻣ�ﺎ ﻳﺩﻭﻧﻭﻧ�ﻪ ﻣ�ﻥ‬
‫ﻛﺗﺑﻬﻡ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺭﺍء‪ ،‬ﻓﺗﺭﺍﺛﻬﻡ ﺍﻟﺻﻭﺗﻲ ﻳﻔﻧﻰ ﺑﻔﻧﺎﺋﻬﻡ‪.‬‬
‫ﺣﺩ ﺃﻥ ﻋﻠﻡ ﺍﻟﻘﺭﺍء ﻳﻧﺗﻘﻝ ﺇﻟﻰ ﺗﻼﻣﻳﺫﻫﻡ‪ ،‬ﻓﻳﺣﻭﺯﻭﻥ ﺑ�ﺫﻟﻙ ﺍﻟﺛ�ﻭﺍﺏ ﺍﻟﻌﻅ�ﻳﻡ ﻣ�ﻥ ﷲ‬ ‫ﻙﺃ ٌ‬ ‫ﻻ ﻳﺷ ﱡ‬
‫ﻙ ﺃﻥﱠ ﺇﺗﻘ�ﺎﻥ ﺍﻷﺩﺍء ﺍﻟﺻ�ﻭﺗﻲ ﻭﺍﻟﺗﻣﻳ�ﺯ ﻓﻳ�ﻪ ﻻ ﻳﻧﺗﻘ�ﻝ ﺩﺍﺋﻣً�ﺎ ﺇﻟ�ﻰ ﺍﻟﺗﻼﻣﻳ�ﺫ‪،‬‬‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻛﻥ ﻻ ﺷ ﱠ‬
‫ﻭﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻘﺭﺍء ﺍﻟﺣﺎﺫﻗﻳﻥ ﻳﺧﻠﻔﻬﻡ ﻣﻥ ﻻ ﻳﻌﺩﻟﻬﻡ ﺃﺳﺗﺎﺫﻳﺔ ﻭﺣﺫ ًﻗﺎ‪.‬‬
‫ﻓﻛﺭﺓ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ‬
‫ﻓﻲ ﺷﻬﺭ ﺷﻌﺑﺎﻥ ﻣﻥ ﺳﻧﺔ ‪1378‬ﻫـ‪ ،‬ﺗﻘﺩﻡ ﺍﻟﺩﻛﺗﻭﺭ ﻟﺑﻳﺏ ﺍﻟﺳﻌﻳﺩ ﺇﻟﻰ ﺍﻟﺟﻣﻌﻳﺔ ﺍﻟﻌﺎﻣﺔ‬
‫)‪(4‬‬ ‫)‪(3‬‬

‫ﻟﻠﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺑﺎﻗﺗﺭﺍﺡ ﺑﺷﺄﻥ ﺗﺳ�ﺟﻳﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺻ�ﻭﺗ ًّﻳﺎ ﺑﻛ�ﻝ ﺭﻭﺍﻳﺎﺗ�ﻪ‬
‫ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﻭﺍﻟﻣﺷﻬﻭﺭﺓ ﻭﻏﻳﺭ ﺍﻟﺷﺎﺫﺓ‪.‬‬
‫ﻭﺟﺎء ﻓﻲ ﻧﺹ ﺍﻻﻗﺗﺭﺍﺡ‪:‬‬
‫ﺑﺳﻡ ﷲ ﺍﻟﺭﺣﻣﻥ ﺍﻟﺭﺣﻳﻡ‬
‫ﺍﻗﺗﺭﺍ ٌﺡ ﻣﻘ ﱠﺩ ٌﻡ ﺇﻟﻰ ﻣﺟﻠﺱ ﺇﺩﺍﺭﺓ ﺍﻟﺟﻣﻌﻳﺔ ﻣﻥ ﺭﺋﻳﺳﻬﺎ‬
‫ﻟﺑﻳﺏ ﺍﻟﺳﻌﻳﺩ‬
‫‪216‬‬
 ‫ﺑﺷﺄﻥ ﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺻﻭﺗ ًّﻳﺎ ﺑﻛﻝ ﺭﻭﺍﻳﺎﺗﻪ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﻭﺍﻟﻣﺷﻬﻭﺭﺓ ﻭﻏﻳﺭ ﺍﻟﺷﺎﺫﺓ‬
‫ﻳُﻣﻛﻥ ﺍﻵﻥ ﺃﻥ ﻳﺗﺟﺎﻭﺯ ﺍﻟﻣﺳﻠﻣﻭﻥ ﺍﻟﺗﺳ�ﺟﻳﻝ ﺍﻟﻛﺗ�ﺎﺑﻲ ﻟﻠﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺇﻟ�ﻰ ﺗﺳ�ﺟﻳﻠﻪ ﺻ�ﻭﺗ ًّﻳﺎ‪،‬‬
‫ﻓﻳﺻﺑﺢ ﻟﺩﻳﻬﻡ ﺍﻟﺗﺳﺟﻳﻼﻥ ﻛﻼﻫﻣﺎ‪ .‬ﻭﻗﺩﻳﻣًﺎ ﺗﻁﻭﺭ ﺗﺳ�ﺟﻳﻝ ﺍﻟﻛﺗ�ﺎﺏ ﺍﻟﻌﺯﻳ�ﺯ ﻣ�ﻥ ﺍﻟﻛﺗﺎﺑ�ﺔ ﻋﻠ�ﻰ‬
‫ﺍﻟﻌﻅ���ﺎﻡ ﻭﺍﻟﻠﺧ���ﺎﻑ ﻭﻋﺳ���ﻳﺏ ﺍﻟﻧﺧ���ﻝ‪ ،‬ﺇﻟ���ﻰ ﺗﺳ���ﻁﻳﺭﻩ ﻋﻠ���ﻰ ﺍﻟﺟﻠ���ﺩ ﻭﺍﻟﻘﻣ���ﺎﺵ‪ ،‬ﺛ���ﻡ ﺍﻷﻭﺭﺍﻕ‬
‫ﺑﺄﻧﻭﺍﻋﻬﺎ‪.‬‬
‫ﻭﻛﻣ��ﺎ ﺗﻁ��ﻭﺭﺕ ﻁﺭﻳﻘ��ﺔ ﻛﺗﺎﺑ��ﺔ ﺍﻟﻣﺻ��ﺣﻑ ﺑ��ﺄﻥ ﺃﺿ��ﻳﻑ ﺇﻟﻳ��ﻪ ﺍﻟ��ﻧﻘﻁ ﻭﺍﻟﺷ��ﻛﻝ ﻭﺍﻟﺿ��ﻭﺍﺑﻁ‬
‫ﻭﺍﻟﻣﺣﺳﻧﺎﺕ ﺍﻟﺧﻁﻳﺔ‪ ،‬ﺗﻁﻭﺭﺕ ﺃﻳﺿًﺎ ﻁﺭﻳﻘﺔ ﺍﻟﺗﺳﺟﻳﻝ ﻣﻥ ﺍﻟﻛﺗﺎﺑﺔ ﺑﺎﻟﻳﺩ ﺇﻟﻰ ﺍﻟﻁﺑﺎﻋﺔ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺃﻫﻡ ﻭﺳﻳﻠﺔ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻋﺑﺭ ﺍﻟ�ﺩﻫﻭﺭ‪ ،‬ﻛﺎﻧ�ﺕ ﻭﻣ�ﺎ ﺯﺍﻟ�ﺕ‪ :‬ﺭﻭﺍﻳﺗ�ﻪ ﻭﺗﻠﻘﻳﻧ�ﻪ‬
‫ﻟﻔ�ﻡ‪ ،‬ﻭﻫ�ﺫﺍ ﻫ�ﻭ ﺍﻟﻣﻌﺗﻣ�ﺩ ﻋﻧ�ﺩ ﻋﻠﻣ�ﺎء ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﻷﻥﱠ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺓ ﻣ�ﺎ ﻻ‬ ‫ﻣﺑﺎﺷﺭﺓ ﻭﺷﻔﺎﻫًﺎ‪ ،‬ﻓﻣًﺎ ٍ‬
‫ﻳﻣﻛﻥ ﺇﺣﻛﺎﻣﻪ ﺇﻻ ﻋﻥ ﻁﺭﻳﻕ ﺍﻟﺳﻣﺎﻉ ﻭﺍﻟﻣﺷﺎﻓﻬﺔ‪.‬‬
‫ﻭﻣﺗﺎﺑﻌﺔ ﻟﻠﺗﻁﻭﺭ‪ ،‬ﻭﺗﺄﻛﻳ ًﺩﺍ ﻟﻁﺭﻳﻘﺔ ﺍﻟﻧﻘﻝ ﺍﻟﺷﻔﻭﻱ‪ ،‬ﻭﺗﻁ�ﻭﻳﺭً ﺍ َﻟﻬ�ﺎ‪ ،‬ﻳﻣﻛ�ﻥ ﺍﻵﻥ ﺍﻻﺗﺟ�ﺎﻩ ﺇﻟ�ﻰ‬
‫ﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺗﺳﺟﻳﻼً ﺻﻭﺗ ًّﻳﺎ‪ ،‬ﻭﻟﻌﻝ ﻫ�ﺫﺍ ﺍﻷﺳ�ﻠﻭﺏ ﺃﻥ ﻳﻛ�ﻭﻥ ﻫ�ﻭ ﺃﺻ�ﻠﺢ ﺃﺳ�ﺎﻟﻳﺏ‬
‫ﻭﻣﺗﻠﻭﺍ ﺑﻣﺧﺗﻠﻑ‬ ‫ًّ‬ ‫ﺍﻟﻌﺻﺭ‪ ،‬ﻭﺃﻛﺛﺭﻫﺎ ﺗﻳﺳﻳﺭً ﺍ ﻋﻠﻰ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﻲ ﺗﻠ ﱢﻘﻲ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺯﻳﺯ‪ ،‬ﻣﺟﻭﱠ ًﺩﺍ‬
‫ﺍﻟﻘﺭﺍءﺍﺕ‪.‬‬
‫ٌ‬
‫��ﺟﻳﻼﺕ ﻣ���ﻥ ﺁﻱ ﺍﻟ���ﺫﻛﺭ ﺍﻟﺣﻛ���ﻳﻡ ﻣ���ﻥ ﺗﺭﺗﻳ���ﻝ ﺑﻌ���ﺽ‬ ‫ﻭﻣﻌﻠ���ﻭﻡ ﺃﻥ ﻟ���ﺩﻯ ﺩﻭﺭ ﺍﻹﺫﺍﻋ���ﺔ ﺗﺳ�‬
‫ﺍﻟﻘﺎﺭﺋﻳﻥ‪ ،‬ﻭﻟﻛﻥ ﺍﻟﺗﺳﺟﻳﻼﺕ ﺍﻟﺗﻲ ﻧﺭﻳﺩﻫﺎ ﻣﻥ ﻁﺭﺍﺯ ﺁﺧﺭ‪ ،‬ﻓﺎﻟﺗﻁﺭﻳﺏ ﻟﻳﺱ ﻣ�ﻥ ﺃﻏﺭﺍﺿ�ﻬﺎ‪،‬‬
‫ﻭﺇﻧﻣﺎ ﺍﻟﺗﻌﻠﻳﻡ ﻫﻭ ﻏﺭﺿ�ﻬﺎ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﻔﻬ�ﻭﻡ ﺃﻥ ﺍﻟﻔ�ﺭﺩ ﺍﻟﻌ�ﺎﺩﻱﱠ ﻻ ﻳﺳ�ﺗﻁﻳﻊ‪ ،‬ﻭﻻ ﻳﺟ�ﺏ ﻋﻠﻳ�ﻪ‬
‫ﻓﻲ ﺣﻳﺎﺗﻪ ﺍﻟﻌﻣﻠﻳﺔ‪ ،‬ﺃﻥ ﻳﻘﺭﺃ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻁﺭﻳﻘﺔ ﺍﻟﺗﻠﺣﻳﻧﻳﺔ ﺍﻟﺗﻲ ﻳﺫﻳﻌﻪ ِﺑﻬﺎ ﺍﻵﻥ ﺍﻟﻘﺭﺍء ﻓ�ﻲ ﺩﻭﺭ‬
‫ﺍﻹﺫﺍﻋﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﻣﺣﺎﻓﻝ‪.‬‬
‫ﻭﺍﻟﻣﻼﺣﻅ ﺍﻵﻥ ﺃﻥ ﻛﺛﻳﺭً ﺍ ﻣﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ﻻ ﻳُﺣﺳ�ﻧﻭﻥ ‪-‬ﻣ�ﻊ ﺍﻷﺳ�ﻑ‪ -‬ﺃﺩﺍء ﺍﻟﻛﺗ�ﺎﺏ ﺍﻟﻌﻅ�ﻳﻡ‪،‬‬
‫ﺣﺳﺏ ﺃﺻﻭﻝ ﺍﻟﺗﺟﻭﻳﺩ‪ ،‬ﻣﻊ ﺃﻧﻬﻡ ﺑﺎﻟﺿﺭﻭﺭﺓ ﻳﺅﻣﻧﻭﻥ ِﺑﻬﺫﺍ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﻭﻳﺣﺑﻭﻧ�ﻪ‪ ،‬ﻭﻳﺳ�ﺗﻬﺩﻭﻧﻪ‪.‬‬
‫ﺿ��ﺎ ﺃﻥ ﺃﻏﻠ��ﺏ ﺣﻔ��ﺎﻅ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻻ ﻳﻌﺭﻓ��ﻭﻥ ﻏﻳ��ﺭ ﺭﻭﺍﻳ��ﺔ ﺣﻔ��ﺹ‪ ،‬ﻭﻫ��ﺫﺍ‬ ‫ﻭﺍﻟﻣﻼﺣ��ﻅ ﺃﻳ ً‬
‫ﻭﺫﺍﻙ ﺃﻣﺭﺍﻥ ﺑﺎﻟﻐﺎ ﺍﻟﺧﻁﻭﺭﺓ‪ ،‬ﻭﻳﺗﻌﻳﻥ ﻋﻠﻰ ﺍﻟﺟﻣﻌﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ‪،‬‬
‫ﻣﺣﻔﻭﻅ��ﺎ ﺃﺣﺳ��ﻥ ﺣﻔ��ﻅ ﻋﻠ��ﻰ ﻣ��ﺩﻯ ﺍﻟ��ﺯﻣﻥ‪ ،‬ﺃﻥ‬ ‫ً‬ ‫ﻭﻫ��ﻲ ﺍﻟﺗ��ﻲ ﺗﻌﻣ��ﻝ ﻟﻳﻅ��ﻝ ﻣﻳ��ﺭﺍﺙ ﺍﻟﻘ��ﺭﺁﻥ‬
‫ﺗﻁﺏﱠ )‪ (5‬ﻟﻬﺫﻩ ﺍﻟﺣﺎﻝ ﻋﺎﺟﻼً‪ .‬ﻭﺭﺑﱠﻣﺎ ﻛﺎﻥ ﻣﺷﺭﻭﻉ ﺗﺳﺟﻳﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺻ�ﻭﺗ ًّﻳﺎ ﻣ�ﻥ ﻛﺑ�ﺎﺭ ﻋﻠﻣ�ﺎء‬ ‫َ‬
‫ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﺍﻟﺳﺑﻳﻝ ﺍﻟﻌﻣﻠﻳﺔ ﺍﻟﺳﻬﻠﺔ ﺇﻟﻰ ﺍﻟﻌﻼﺝ ﺍﻟﻣﻧﺷﻭﺩ‪.‬‬
‫ﻭﻟﺳ��ﺕ ﻫﻧ��ﺎ ﺑﺻ��ﺩﺩ ﺍﻟﺗﻧﻭﻳ��ﻪ ﺑﻔﺿ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻋﻠ �ﻰ ﺍﻟﻌ��ﺎﻟﻣﻳﻥ‪ ،‬ﻭﻻ ﺍﻹﺷ��ﺎﺭﺓ ﺇﻟ��ﻰ ﻣ��ﺎ‬
‫ﻳﺭﺟ��ﻰ ﻣ��ﻥ ﻭﺭﺍء ﺗﻌﻠﻣ��ﻪ ﻭﺍﺗﺑﺎﻋ��ﻪ ﻭﺗﻼﻭﺗ��ﻪ ﺣ��ﻕ ﺍﻟ��ﺗﻼﻭﺓ‪ ،‬ﻣ��ﻥ ﺧﻳ� ٍ�ﺭ ﻳﻌ� ﱡﻡ ﺍﻟﺑﺷ��ﺭﻳﺔ‪ ،‬ﻭﻳﻬﻳ��ﺊ‬
‫ﻟﻠﻣﺳ��ﻠﻣﻳﻥ ﻭﺍﻟﻌ��ﺭﺏ ﺍﻹﻣﺎﻣ��ﺔ ﻓ��ﻲ ﺍﻷﺭﺽ‪ ،‬ﻓﻬ��ﺫﺍ ﻛﻠ��ﻪ ﺃﻭﺿ��ﺢ ﻣ��ﻥ ﺃﻥ ﻳﻭﺿ��ﺢ‪ ،‬ﻭﻟﻛ��ﻥ ﺍﻟ��ﺫﻱ‬
‫ﺃﺷﻳﺭ ﺇﻟﻳﻪ ﻫﻭ ﺃﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ‪-‬ﻓﻲ ﻣﺧﺗﻠ�ﻑ ﺍﻟﺑﻘ�ﺎﻉ‪ -‬ﻳﺗﻠﻬﻔ�ﻭﻥ ﻋﻠ�ﻰ ﻭﺳ�ﻳﻠﺔ ﻣﻳﺳ�ﻭﺭﺓ ﻳﺗﻌﻠﻣ�ﻭﻥ‬
‫ﻋ��ﻥ ﻁﺭﻳﻘﻬ��ﺎ ﻛﺗ��ﺎﺑﻬﻡ ﺍﻷﻗ��ﺩﺱ‪ ،‬ﻭﻳﺗﻠﻭﻧ��ﻪ ﻋﻠ��ﻰ ﻧﺳ��ﻘﻬﺎ ﺗ��ﻼﻭﺓ ﺻ��ﺣﻳﺣﺔ ﻳﻘ��ﻭﻯ ﻋﻠﻳﻬ��ﺎ ﺍﻟﻔ��ﺭﺩ‬
‫ﺍﻟﻌﺎﺩﻱ‪.‬‬
‫ﻭﻻ ﺭﻳﺏ ﺃﻥ ﺍﻟﺣﺎﺟﺔ ﺇﻟﻰ ﻫ�ﺫﻩ ﺍﻟﻭﺳ�ﻳﻠﺔ ‪-‬ﺑﺎﻟﻧﺳ�ﺑﺔ ﻟﻠ�ﺩﻭﻝ ﺍﻹﺳ�ﻼﻣﻳﺔ ﻏﻳ�ﺭ ﺍﻟﻌﺭﺑﻳ�ﺔ‪ -‬ﺃ َﻣ�ﺱﱡ ‪،‬‬
‫ﻭﺃﻥ ﺍﻧﺗﺷ��ﺎﺭ ﺍﻟﻘ��ﺭﺁﻥ ﺑﻔﺿ��ﻝ ﻫ��ﺫﻩ ﺍﻟﻭﺳ��ﻳﻠﺔ ﺳ��ﻳﻛﻭﻥ ﺃﻭﺳ��ﻊ‪ ،‬ﻭﻁﻼﺑ��ﻪ ﺳ��ﻳﻛﻭﻧﻭﻥ ﺃﻛﺛ��ﺭ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﻣﺻ��ﺣﻑ ﺍﻟﻣﺳ��ﻣﻭﻉ ﺳ��ﻳﻛﻭﻥ ﺳ��ﺑﺑًﺎ ﺧﻁﻳ��ﺭً ﺍ ﻟﺯﻳ��ﺎﺩﺓ ﺗﻭﺛ��ﻕ ﺍﻟﻌﻼﻗ��ﺎﺕ ﺑ��ﻳﻥ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ ﻓ��ﻲ‬
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 ‫ﻭﻣﻐﺎﺭﺑﻬﺎ…‬‫ِ‬ ‫ﻣﺷﺎﺭﻕ ﺍﻷﺭﺽ‬
‫ﻭﻓﻳﻣﺎ ﻳﺧﺗﺹ ﺑﺎﻟﺗﺳﺟﻳﻝ ﻧﻔﺳﻪ‪ ،‬ﺃﻗﺗﺭﺡ ﺃﻥ ﻳﺷﻣﻝ ﺗﻼﻭﺓ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺯﻳﺯ ﻛﻠﻪ ﺑﻘﺭﺍءﺓ ﺣﻔﺹ‪،‬‬
‫��ﺭ ﱠﺩﺩ ﺍﻵﻳ��ﺔ‬ ‫ﺛ��ﻡ ﺑﻣﺧﺗﻠ��ﻑ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻣﺗ��ﻭﺍﺗﺭﺓ ﻭﺍﻟﻣﺷ��ﻬﻭﺭﺓ ﻭﻏﻳ��ﺭ ﺍﻟﺷ��ﺎﺫﺓ‪ ،‬ﻭﻋﻠ��ﻰ ﺃﻥ ﻻ ُﺗ َ‬
‫ﺍﻟﻭﺍﺣﺩﺓ ﺑﺄﻛﺛﺭ ﻣﻥ ﻗﺭﺍءﺓ ﻭﺍﺣﺩﺓ ﻓﻲ ﺍﻟ�ﺗﻼﻭﺓ ﺍﻟﻭﺍﺣ�ﺩﺓ‪ ،‬ﻛﻣ�ﺎ ﻳﺷ�ﻣﻝ ﺍﻟﺗﺳ�ﺟﻳﻝ ﺩﺭﻭﺳً�ﺎ ﻋﻣﻠﻳ�ﺔ‬
‫ﻓﻲ ﺃﺣﻛﺎﻡ ﺍﻟﺗﺟﻭﻳﺩ ﺑﻁﺭﻳﻘﺔ ﺳﻬﻠﺔ ﻣﻳﺳﺭﺓ‪ ،‬ﺗﻣﻛﻥ ﺍﻟﺟﻣﻬﻭﺭ ﺍﻟﻌﺎﺩﻱ ﻣﻥ ﺍﻻﻧﺗﻔﺎﻉ ِﺑﻬﺎ‪.‬‬
‫ﺃﻣ��ﺎ ﻓﻳﻣ��ﺎ ﻳﺧ��ﺗﺹ ِﺑﻣ��ﻥ ﻳﺗﻭﻟ��ﻭﻥ ﺍﻟﻘ��ﺭﺍءﺓ ﻭﺍﻟﺗ��ﺩﺭﻳﺱ ﺍﻟﻌﻣﻠ��ﻲ‪ ،‬ﻓﻳﺟ��ﺏ ﺃﻥ ﻳﻛﻭﻧ��ﻭﺍ ﻣ��ﻥ ﺃﻋﻠ��ﻡ‬
‫ﻋﻠﻣﺎء ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻣﻊ ﻣﻧﺎﺳ�ﺑﺔ ﺃﺻ�ﻭﺍﺗِﻬﻡ ﻟﻠﺗﺳ�ﺟﻳﻝ‪ ،‬ﻭﺃﻥ ﺗﺧﺗ�ﺎﺭﻫﻡ ﻟﺟ�ﺎﻥٌ َﻟﻬ�ﺎ ﺧﺑﺭ ُﺗﻬ�ﺎ ﺍﻟﻘﺭﺁﻧﻳ�ﺔ‬
‫ﺍﻟﻌﻅﻣﻰ‪ ،‬ﻭﻳﺷﺎﺭﻙ ﻓﻳﻬﺎ ﺍﻷﺯﻫﺭ ﺍﻟﺷﺭﻳﻑ‪ ،‬ﻭﺍﻟﻬﻳﺋﺎﺕ ﺍﻟﻌﻠﻣﻳﺔ ﻭﺍﻟﻠﻐﻭﻳﺔ ﻭﺍﻟﺛﻘﺎﻓﻳﺔ ﺍﻷﺧﺭﻯ‪.‬‬
‫ﻭﺃﻗﺗ��ﺭﺡ ﺗﺷ��ﻛﻳﻝ ﻟﺟﻧ��ﺔ ﻣ��ﻥ ﺃﻋﺿ��ﺎء ﺍﻟﺟﻣﻌﻳ��ﺔ ﺗﺿ��ﻡ ﺇﻟﻳﻬ��ﺎ ﻣ��ﻥ ﺗﺷ��ﺎء ِﻣ ﱠﻣ��ﻥ ﻳُﺭﺟ��ﻰ ﻧﻔﻌ��ﻪ‬
‫ﻷﻋﻣﺎﻟﻬ��ﺎ‪ ،‬ﻭﺗﺿ��ﻊ ﺍﻟﻠﺟﻧ��ﺔ ﻣﻧﻬﺎﺟً ��ﺎ ﻛ��ﺎﻣﻼً ﻣﻔﺻ �ﻼً ﻟﺗﻧﻔﻳ��ﺫ ﺍﻟﻣﺷ��ﺭﻭﻉ‪ ،‬ﺳ��ﻭﺍء ﻣ��ﻥ ﺍﻟﻧﺎﺣﻳ��ﺔ‬
‫ﺍﻟﻘﺭﺁﻧﻳ��ﺔ‪ ،‬ﺃﻭ ﻧﺎﺣﻳ��ﺔ ﺍﻟﺗﺳ��ﺟﻳﻝ ﺍﻟﻔﻧ��ﻲ‪ ،‬ﺃﻭ ﻣ��ﻥ ﺍﻟﻧ��ﺎﺣﻳﺗﻳﻥ ﺍﻟﺗﻣﻭﻳﻠﻳ��ﺔ ﻭﺍﻹﺩﺍﺭﻳ��ﺔ‪ ،‬ﻛﻣ��ﺎ ﺗﺣ��ﺩﺩ‬
‫ﺍﻟﻣﻌﺎﻭﻧ��ﺎﺕ ﺍﻟﻣﻣﻛ��ﻥ ﺍﻟﺣﺻ��ﻭﻝ ﻋﻠﻳﻬ��ﺎ ﻣ��ﻥ ﺍﻟﺟﻬ��ﺎﺕ ﺍﻟﺣﻛﻭﻣﻳ��ﺔ ﻭﺍﻟﺷ��ﻌﺑﻳﺔ ﺍﻟﻣﺧﺗﻠﻔ��ﺔ‪ ،‬ﻭﻛ��ﺫﻟﻙ‬
‫ﺗﺗﻭﻟﻰ ﺍﻟﻠﺟﻧﺔ ﺗﺭﺷﻳﺢ ﺃﻋﺿﺎء ﺍﻟﻠﺟﺎﻥ ﺍﻟﺗﻲ ﻳﻌﻬﺩ ﺇﻟﻳﻬ�ﺎ ﺑﺎﺧﺗﻳ�ﺎﺭ ﻋﻠﻣ�ﺎء ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﻣﻣ�ﻥ‬
‫)‪(6‬‬
‫ﺳﻳﻧﺎﻁ ِﺑﻬﻡ ﺍﻟﺗﺳﺟﻳﻝ‪.‬‬
‫ﺍﻟﻘﺭﺁﻥ ْﺍﻟﻣﺭﺗﻝ‪ ،‬ﺃﻭ ﺍﻟﻣﺻﺣﻑ ْﺍﻟﻣﺭﺗﻝ‬
‫ﻟﻔ��ﻅ )ﺍﻟﻣﺻ��ﺣﻑ( ﺍﺳ��ﻡ ﻣﺟﻣﻭﻋ��ﺔ ﺻ��ﺣﺎﺋﻑ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻣﺭﺗﺑ��ﺔ ﺍﻵﻳ��ﺎﺕ ﻭﺍﻟﺳ��ﻭﺭ‪ ،‬ﻭﻗ��ﺩ ﺷ��ﺎﻉ‬
‫ﺍﺳﺗﻌﻣﺎﻝ ﻟﻔﻅ "ﺍﻟﻣﺻﺣﻑ" ﻛﻌﻠﻡ ﻋﻠﻰ ﻣﺎ ﺟﻣﻌﺕ ﻓﻳﻪ ﺻﺣﻑ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫�ﺕ ﻓﻳ��ﻪ‬ ‫ِﻑ‪ ،‬ﺑﺎﻟﺿ � ﱢﻡ‪ :‬ﺃﻱ‪ُ :‬ﺟ ِﻌ َﻠ� ْ‬ ‫�ﺣﻑُ ‪ُ ،‬ﻣ َﺛﻠﱠ َﺛ � َﺔ ﺍﻟﻣ��ﻳﻡ‪ ،‬ﻣ��ﻥ ﺃُﺻْ �ﺣ َ‬ ‫ﻗ��ﺎﻝ ﺍﻟﻔﻳﺭﻭﺯﺃﺑ��ﺎﺩﻱ‪ :‬ﻭﺍﻟﻣُﺻْ � َ‬
‫)‪(7‬‬
‫ﺻﺣُﻑُ ‪.‬‬ ‫ﺍﻟ ﱡ‬
‫ﻭﻗﺩ ﻭﺭﺩﺕ ﺑﻌﺽ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻧﺑﻭﻳﺔ ﺍﻟﺗﻲ ﺳﻣﱢﻲ ﻓﻳﻬﺎ ﻣﺎ ﺟﻣﻊ ﻓﻳﻪ ﺍﻟﻘﺭﺁﻥ ﻣﺻﺣ ًﻔﺎ‪:‬‬
‫ﷲ ‪ :‬ﺇِﻥﱠ ِﻣﻣﱠﺎ َﻳ ْﻠ َﺣ ُﻕ ْﺍﻟﻣ ُْﺅﻣ َِﻥ ِﻣ�ﻥْ َﻋ َﻣﻠِ� ِﻪ َﻭ َﺣ َﺳ� َﻧﺎ ِﺗ ِﻪ َﺑﻌْ �ﺩَ‬ ‫َﻓ َﻌﻥْ ﺃَ ِﺑﻲ ﻫ َُﺭﻳ َْﺭ َﺓ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ َﺭﺳُﻭ ُﻝ ِ‬
‫�ﺣ ًﻔﺎ َﻭﺭﱠ َﺛ�ﻪُ‪ ،‬ﺃَ ْﻭ َﻣﺳْ � ِﺟ ًﺩﺍ َﺑ َﻧ�ﺎﻩُ‪ ،‬ﺃَ ْﻭ َﺑ ْﻳ ًﺗ�ﺎ‬ ‫َﻣ ْﻭ ِﺗ ِﻪ‪ :‬ﻋِ ْﻠﻣًﺎ َﻋﻠﱠ َﻣ ُﻪ َﻭ َﻧ َﺷ َﺭﻩُ‪َ ،‬ﻭ َﻭ َﻟ ًﺩﺍ َ‬
‫ﺻﺎﻟِﺣً ﺎ َﺗ َﺭ َﻛﻪُ‪َ ،‬ﻭﻣُﺻْ َ‬
‫ﺻﺩَ َﻗ ًﺔ ﺃَ ْﺧ َﺭ َﺟ َﻬﺎ ِﻣ�ﻥْ َﻣﺎﻟِ� ِﻪ ﻓِ�ﻲ ﺻِ �ﺣﱠ ِﺗ ِﻪ َﻭ َﺣ َﻳﺎﺗِ� ِﻪ َﻳ ْﻠ َﺣﻘُ� ُﻪ‬
‫ﻳﻝ َﺑ َﻧﺎﻩُ‪ ،‬ﺃَ ْﻭ َﻧﻬْﺭً ﺍ ﺃَﺟْ َﺭﺍﻩُ‪ ،‬ﺃَ ْﻭ َ‬ ‫ْﻥ ﺍﻟﺳ ِﱠﺑ ِ‬ ‫ﻻﺑ ِ‬
‫)‪(8‬‬
‫ِﻣﻥْ َﺑﻌْ ِﺩ َﻣ ْﻭ ِﺗ ِﻪ‪.‬‬
‫ﻭﻋﻧﻪ ﺃﻳﺿًﺎ ﻣﺭﻓﻭﻋًﺎ‪ :‬ﺍﻟﻐﺭﺑﺎء ﻓﻲ ﺍﻟﺩﻧﻳﺎ ﺃﺭﺑﻌﺔ ﻗ�ﺭﺁﻥ ﻓ�ﻲ ﺟ�ﻭﻑ ﻅ�ﺎﻟﻡ ﻭﻣﺳ�ﺟﺩ ﻓ�ﻲ ﻧ�ﺎﺩﻱ‬
‫)‪(9‬‬
‫ﻗﻭﻡ ﻻ ﻳﺻﻠﻲ ﻓﻳﻪ ﻭﻣﺻﺣﻑ ﻓﻲ ﺑﻳﺕ ﻻ ﻳﻘﺭﺃ ﻓﻳﻪ ﻭﺭﺟﻝ ﺻﺎﻟﺢ ﻣﻊ ﻗﻭﻡ ﺳﻭء‪.‬‬
‫ﷲ ‪َ ‬ﻧﻬﻰ ﺃﻥ ﻳُﺳﺎ َﻓﺭ ﺑﺎﻟﻣﺻﺣﻑ ﺇﻟﻰ ﺃﺭﺽ ﺍﻟﻌ�ﺩﻭ ﻣﺧﺎﻓ�ﺔ ﺃﻥ‬ ‫ﻋﻣﺭ ﺃﻥﱠ َﺭﺳُﻭﻝ ِ‬ ‫َ‬ ‫ﻭﻋﻥ ﺍﺑﻥ‬
‫)‪(10‬‬
‫ﺍﻟﻌﺩﻭ‪.‬‬
‫ﱡ‬ ‫ﻳﻧﺎﻟﻪ‬
‫ﻛﻣ��ﺎ ﻭﺭﺩ ﺃﻥ ﺍﻟﺻ��ﺣﺎﺑﺔ ‪- ‬ﺑﻌ��ﺩ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ‪ -‬ﺍﺻ��ﻁﻠﺣﻭﺍ ﻋﻠ��ﻰ ﺗﺳ��ﻣﻳﺔ ﻣ��ﺎ ﺟﻣﻌ��ﻭﻩ ﻓﻳ��ﻪ‬
‫ﻣﺻﺣ ًﻔﺎ‪.‬‬
‫ﻋﻥ ﺍﺑﻥ ﺷﻬﺎﺏ‪ ،‬ﻗﺎﻝ‪َ :‬ﻟﻣﱠﺎ ﺟﻣﻌﻭﺍ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻛﺗﺑﻭﻩ ﻓ�ﻲ ﺍﻟ�ﻭﺭﻕ‪ ،‬ﻗ�ﺎﻝ ﺃﺑ�ﻭ ﺑﻛ�ﺭ‪ :‬ﺍﻟﺗﻣﺳ�ﻭﺍ ﻟ�ﻪ‬
‫ﺍﺳﻣًﺎ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺿﻬﻡ‪ :‬ﺍﻟ ﱢﺳ ْﻔﺭ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺿﻬﻡ‪ :‬ﺍﻟﻣﺻ�ﺣﻑ‪ ،‬ﻓ�ﺈﻥ ﺍﻟﺣﺑﺷ�ﺔ ﻳﺳ�ﻣﻭﻧﻪ ﺍﻟﻣﺻ�ﺣﻑ‪،‬‬
‫)‪(11‬‬
‫ﺑﻛﺭ ﺃﻭﻝ ﻣﻥ ﺟﻣﻊ ﻛﺗﺎﺏ ﷲ ﻭﺳﻣﱠﺎﻩ ﺍﻟﻣﺻﺣﻑ‪.‬‬ ‫ﻭﻛﺎﻥ ﺃﺑﻭ ٍ‬
‫ﻭﻗﺎﻝ ﺍﻟﻣﻅﻔﺭﻱ ﻓﻲ ﺗﺎﺭﻳﺧﻪ‪َ :‬ﻟﻣﱠﺎ ﺟﻣﻊ ﺃﺑﻭ ﺑﻛﺭ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﻣﱡﻭﻩ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺿ�ﻬﻡ‪ :‬ﺳ�ﻣﱡﻭﻩ‬
‫ﺇﻧﺟ��ﻳﻼً‪ ،‬ﻓﻛﺭﻫ��ﻭﻩ‪ ،‬ﻭﻗ��ﺎﻝ ﺑﻌﺿ��ﻬﻡ‪ :‬ﺳ�ﻣﱡﻭﻩ ﺍﻟ ﱢﺳ� ْﻔﺭ‪ ،‬ﻓﻛﺭﻫ��ﻭﻩ ﻣ��ﻥ ﻳﻬ��ﻭﺩ‪ ،‬ﻓﻘ��ﺎﻝ ﺍﺑ��ﻥ ﻣﺳ��ﻌﻭﺩ‪:‬‬
‫‪218‬‬
 ‫)‪(12‬‬
‫ﺭﺃﻳﺕ ﺑﺎﻟﺣﺑﺷﺔ ﻛﺗﺎﺑًﺎ ﻳﺩﻋﻭﻧﻪ ﺍﻟﻣﺻﺣﻑ‪ ،‬ﻓﺳﻣ ْﱠﻭﻩ ﺑﻪ‪.‬‬
‫ﻣﺣﻣﺩ ‪ ،‬ﺑﻭﺍﺳ�ﻁﺔ ﺟﺑﺭﻳ�ﻝ ‪ ،‬ﺍﻟﻣﻛﺗ�ﻭﺏ‬ ‫ٍ‬ ‫ﻭﺍﻟﻘﺭﺁﻥ ﻛﻼﻡ ﷲ ﺍﻟﻣﻌﺟﺯ‪ ،‬ﺍﻟﻣ َﻧ ﱠﺯﻝ ﻋﻠﻰ ﻧﺑﻳﱢﻪ‬
‫ﻓ��ﻲ ﺍﻟﻣﺻ��ﺎﺣﻑ‪ ،‬ﺍﻟﻣﻧﻘ��ﻭﻝ ﺇﻟﻳﻧ��ﺎ ﺑ��ﺎﻟﺗﻭﺍﺗﺭ‪ ،‬ﺍﻟﻣﺗﺣ��ﺩﻯ ﺑﺄﻗﺻ��ﺭ ﺳ��ﻭﺭﺓ ﻣﻧ��ﻪ‪ ،‬ﺍﻟﻣﺗﻌ ﱠﺑ��ﺩ ﺑﺗﻼﻭﺗ��ﻪ‪،‬‬
‫)‪(13‬‬
‫ﺍﻟﻣﺑﺩﻭء ﺑﺳﻭﺭﺓ ﺍﻟﻔﺎﺗﺣﺔ‪ ،‬ﺍﻟﻣﺧﺗﻭﻡ ﺑﺳﻭﺭﺓ ﺍﻟﻧﺎﺱ‪.‬‬
‫ﻭﻳﺻ��ﺢ ﺇﻁ��ﻼﻕ ﻟﻔ��ﻅ )ﺍﻟﻘ��ﺭﺁﻥ( ﻋﻠ��ﻰ ﺍﻟﻣﻘ��ﺭﻭء‪ ،‬ﻛﻣ��ﺎ ﻳﺻ��ﺢ ﺇﻁﻼﻗ��ﻪ ﻋﻠ��ﻰ ﺍﻟﻣﻛﺗ��ﻭﺏ ﻓ��ﻲ‬
‫ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﻭﻳﺻﺢ ﺇﻁﻼﻗ�ﻪ ﻋﻠ�ﻰ ﺍﻟ�ﺑﻌﺽ‪ ،‬ﻛﻣ�ﺎ ﻳﺻ�ﺢ ﺇﻁﻼﻗ�ﻪ ﻋﻠ�ﻰ ﺍﻟﻛ�ﻝ‪ ،‬ﻓﻬ�ﻭ ﻣﺷ�ﺗﺭﻙ‬
‫)‪(14‬‬
‫ﻟﻔﻅﻲ‪.‬‬
‫ﻭﻗﺩ ﺩﻋﺎ ﺍﻟﺑﻌﺽ ﺇﻟﻰ ﺇﻁ�ﻼﻕ ﺍﺳ�ﻡ "ﺍﻟﻘ�ﺭﺁﻥ ْﺍﻟﻣﺭﺗ�ﻝ" ﻋﻠ�ﻰ ﻣﺟﻣﻭﻋ�ﺔ ﺃﺳ�ﻁﻭﺍﻧﺎﺕ ﺍﻟﻘ�ﺭﺁﻥ‪،‬‬
‫ﺑﺩﻻً ﻣﻥ ﺍﺳﻡ " ﺍﻟﻣﺻﺣﻑ ْﺍﻟﻣﺭﺗﻝ" ‪ ،‬ﻭﻟﻛ�ﻥ ﺻ�ﺎﺣﺏ ﻓﻛ�ﺭﺓ ﺍﻟﺟﻣ�ﻊ ﺍﻟﺻ�ﻭﺗﻲ ﺁﺛ�ﺭ ﺍﺳ�ﺗﻌﻣﺎﻝ‬
‫ﻧﻔ��ﺱ ﺍﻻﺳ��ﻡ ﺍﻟ��ﺫﻱ ﺍﺳ� ُﺗﻌﻣﻝ ﻟﺻ��ﺣﻑ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻟ��ﻭﺭﻭﺩﻩ ﻓ��ﻲ ﺍﻷﺣﺎﺩﻳ��ﺙ ﺍﻟﻧﺑﻭﻳ��ﺔ‪ ،‬ﺃﻭ ﻻﺧﺗﻳ��ﺎﺭ‬
‫)‪(15‬‬
‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﺫﻟﻙ ﺍﻻﺳﻡ ﻋﻠﻰ ﻋﻬﺩ ﺍﻟﺧﻠﻳﻔﺔ ﺍﻷﻭﻝ ‪.‬ـ‬
‫ﻭﻗﺩ ﻻﺣﻅ ﻓﻲ ﺫﻟﻙ ﺃﻥ ﺇﻁﻼﻕ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﺍﺳﻡ )ﺍﻟﻣﺻﺣﻑ( ﻋﻠ�ﻰ ﻣ�ﺎ ﺟُﻣ�ﻊ ﻓﻳ�ﻪ ﺻ�ﺣﻑ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻛﺎﻥ ﺗﻔﺭﻳ ًﻘﺎ ﺑﻳﻥ ﺍﻟﺻﺣﻑ ‪-‬ﻭﻫﻲ ﻣﺎ ﻳُﻛ َﺗﺏ ﻓﻳﻪ‪ ،‬ﻭﺑﻳﻥ ﺍﻟﻣﻛﺗ�ﻭﺏ ﻓﻳﻬ�ﺎ ‪-‬ﻭﻫ�ﻭ ﺍﻟﻘ�ﺭﺁﻥ‬
‫ﺍﻟﺫﻱ ﻫﻭ ﻛﻼﻡ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﻣﺎ ﻛﺎﻥ ﻫﺫﺍ ﺍﻹﻁﻼﻕ ﺗ ْﻧﺯﻳﻬًﺎ ﻟﻠﻔﻅ )ﺍﻟﻘﺭﺁﻥ( ﻣ�ﻥ ﺍﻻﻣﺗﻬ�ﺎﻥ‪ ،‬ﺑ�ﺄﻥ‬
‫ﻳﻘﺎﻝ ﻣﺛﻼً‪ :‬ﻗﺭﺁﻥ ﺍﺑﻥ ﻣﺳﻌﻭ ٍﺩ ﺃﻭ ﻗﺭﺁﻥ ﺃﺑﻲﱟ ‪ ،‬ﺑﺩﻝ ﻣﺻﺣﻑ ﺍﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ‪ ،‬ﺃﻭ ﻣﺻ�ﺣﻑ ﺃﺑ�ﻲﱟ ‪،‬‬
‫)‪(16‬‬
‫ﻓﻼﻥ‪ ،‬ﻳﺭﻳﺩ ﻣﺻﺣﻔﻪ‪ ،‬ﺃﻭ ﻧﺣﻭ ﺫﻟﻙ‪.‬‬ ‫ٍ‬ ‫ﺃﻭ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻭﺟﺩ ﺧﻁﺄ ٌ ﻓﻲ ﻗﺭﺁﻥ‬
‫ﻓﻳﻛﻭﻥ ﺍﺧﺗﻳ�ﺎﺭ ﺍﺳ�ﻡ "ﺍﻟﻣﺻ�ﺣﻑ" ﻟِﻣﺟﻣﻭﻋ�ﺔ ﺍﻷﺳ�ﻁﻭﺍﻧﺎﺕ ﺃﻭ ﺍﻷﺷ�ﺭﻁﺔ ﺍﻟﺗ�ﻲ ﺳُ�ﺟﱢ ﻝ ﻓﻳﻬ�ﺎ‬
‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻣﻘﺭﻭءًﺍ ‪-‬ﺗﺷﺑﻳﻬًﺎ َﻟﻬﺎ ﺑﺎﻟﺻﺣﻑ ﺍﻟﺗﻲ ُﻛﺗِﺏ ﻓﻳﻬﺎ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﻫﺫﺍ ﺗﺟﻭﱡ ٌﺯ ﻳﺳﻳﺭ ﻣﻘﺑﻭﻝ‪ ،‬ﻓﺈﻥ ﺍﺳﻡ "ﺍﻟﻣﺻﺣﻑ" ﺃﺻﺑﺢ ﻓﻲ ﺍﻻﺳﺗﻌﻣﺎﻝ ﻣﻘﺗﺻ�ﺭً ﺍ ﻋﻠ�ﻰ ﻣ�ﺎ‬
‫ﻣﺗﻠ�ﻭﺍ‪ ،‬ﻭﻳﻛ�ﻭﻥ ﺍﻟﺟ�ﺎﻣﻊ‬ ‫ُﺟﻣِﻊ ﻓﻳﻪ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻥ ﺇﻁﻼﻗﻪ ﻋﻠ�ﻰ ﻣ�ﺎ ﺳُ�ﺟﱢ ﻝ ﻓﻳ�ﻪ ﺍﻟﻘ�ﺭﺁﻥ ًّ‬
‫ﺑﻳﻥ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﻛﺗﻭﺏ ﻭﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﻘﺭﻭء ﺃﻥ ﻛﻼًّ ﻣﻧﻬﻣﺎ ﻗﺩ ُﺟﻣِﻊ ﻓﻳﻪ ﻛﻼﻡ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﺃﻣﱠﺎ ﺍﺳﺗﻌﻣﺎﻝ ﻟﻔ�ﻅ ) ْﺍﻟﻣﺭﺗ�ﻝ( ﻓ�ﻲ ﺍﺳ�ﻡ ﺫﻟ�ﻙ ﺍﻟﻣﺟﻣ�ﻭﻉ ﻓ�ﻲ ﺍﻷﺳ�ﻁﻭﺍﻧﺎﺕ‪ ،‬ﻓﻬ�ﻭ ﻣ�ﺄﺧﻭﺫ ﻣ�ﻥ‬
‫ﺍﻟﺗﺭﺗﻳﻝ‪.‬‬
‫ﻭﺍﻟ ﱠﺗﺭْ ﺗﻳ ُﻝ‪ :‬ﺍﻟ ﱠﺗﺭْ ﺳﻳ ُﻝ ﻓﻲ ﺍﻟﻘِﺭﺍءﺓِ‪ ،‬ﻭﺍﻟﺗﺑﻳ�ﻳﻥ ﺑﻐﻳ�ﺭ ﺑﻐ�ﻲ‪ ،‬ﻭﻫ�ﻭ ﻣ�ﺄﺧﻭﺫ ﻣ�ﻥ ﺍﻟﺭﱠ َﺗ�ﻝُ‪ ،‬ﻣﺣﺭﱠ ً‬
‫ﻛ�ﺔ‪:‬‬
‫ﻭﺍﻟﻁﻳﱢﺏُ ﻣﻥ ﻛ ﱢﻝ ﺷﻲ ٍء‪ ،‬ﻳُﻘﺎﻝ‪َ :‬ﺭ ﱠﺗ َﻝ ﺍﻟﻛ�ﻼ َﻡ‬ ‫ﱠ‬ ‫ﺍﻟﻛﻼﻡ‪،‬‬ ‫ﻭﺍﻟﺣ َﺳﻥُ ﻣﻥ‬ ‫َ‬ ‫ُﻕ ﺍﻟﺷﻲ ِء‪،‬‬ ‫ﻭﻫﻭ ﺣُﺳْ ﻥُ َﺗﻧﺎﺳ ِ‬
‫ِ‬ ‫)‪(17‬‬
‫َﺗﺭْ ﺗِﻳﻼً‪ :‬ﺃﺣْ َﺳ َﻥ ﺗﺄﻟﻳﻔ ُﻪ‪.‬‬
‫ﻭﺍﻟﺗﺭﺗﻳ��ﻝ ﻓ��ﻲ ﺍﺻ��ﻁﻼﺡ ﺍﻟﻘ��ﺭﺍء‪ :‬ﺍﻟﻘ��ﺭﺍءﺓ ﺑﺗ��ﺅﺩﺓ ﻭﺍﻁﻣﺋﻧ��ﺎﻥ‪ ،‬ﻭﺇﺧ��ﺭﺍﺝ ﻛ��ﻝ ﺣ��ﺭﻑ ﻣ��ﻥ‬
‫)‪(18‬‬
‫ﻣﺧﺭﺟﻪ‪ ،‬ﻣﻊ ﺗﺩﺑﺭ ﺍﻟﻣﻌﺎﻧﻲ‪ ،‬ﻭﻣﺭﺍﻋﺎﺓ ﺍﻟﻭﻗﻭﻑ‪.‬‬
‫)‪(19‬‬
‫ﻗﺎﻝ ﺍﻟﺟﺭﺟﺎﻧﻲ‪ :‬ﻭﻗﻳﻝ‪ :‬ﻫﻭ ﺧﻔﺽ ﺍﻟﺻﻭﺕ‪ ،‬ﻭﺍﻟﺗﺣﺯﻳﻥ ﺑﺎﻟﻘﺭﺍءﺓ‪.‬‬
‫ﻭﺍﻟﺗﺭﺗﻳﻝ ﻫﻭ ﺃﻓﺿﻝ ﻣﺭﺍﺗﺏ ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﺇﺫ ﻫ�ﻭ ﺻ�ﻔﺔ ﻗ�ﺭﺍءﺓ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻛﻣ�ﺎ ﻧﻌﺗ�ﺕ ﺃﻡ ﺳ�ﻠﻣﺔ‬
‫�ﺎﻥ َﻳ ْﻘ� َ�ﺭﺃ ُ‬
‫ﻗﺭﺍءﺗ��ﻪ ‪ ‬ﺑﺄ ﱠﻧﻬ��ﺎ ﻣﻔ ﱠﺳ��ﺭﺓ ﺣﺭ ًﻓ��ﺎ ﺣﺭ ًﻓ��ﺎ‪ ،‬ﻭﻗﺎﻟ��ﺕ ﻋﺎﺋﺷ��ﺔ ‪-‬ﺭﺿ��ﻲ ﷲ ﻋﻧﻬ��ﺎ‪َ :‬ﻭ َﻛ� َ‬
‫)‪(20‬‬
‫)‪(21‬‬
‫ﻭﻥ ﺃَ ْﻁ َﻭ َﻝ ِﻣﻥْ ﺃَ ْﻁ َﻭ َﻝ ِﻣ ْﻧ َﻬﺎ‪.‬‬
‫ﱡﻭﺭ ِﺓ َﻓﻳ َُﺭ ﱢﺗﻠُ َﻬﺎ‪َ ،‬ﺣ ﱠﺗﻰ َﺗ ُﻛ َ‬
‫ِﺑﺎﻟﺳ َ‬
‫ﻭﻣﻌﻅﻡ ﺍﻟﺳﻠﻑ ﻋﻠﻰ ﺗﻔﺿﻳﻝ ﺍﻟﻘﺭﺍءﺓ ﺑﺎﻟﺗﺭﺗﻳﻝ؛ ﻷﻧ�ﻪ ﻳﺳ�ﺎﻋﺩ ﻋﻠ�ﻰ ﺍﻟﺗ�ﺩﺑﱡﺭ‪ ،‬ﻓﺎﻟﻣﻘﺻ�ﻭﺩ ﻣ�ﻥ‬
‫ﺍﻟﻘ���ﺭﺁﻥ ﻓﻬ ُﻣ���ﻪ ﻭﺍﻟﺗﻔﻘ���ﻪ ﻓﻳ���ﻪ‪ ،‬ﻭﺍﻟﻌﻣ���ﻝ ﺑ���ﻪ‪ ،‬ﻭﻷﻥ ﺍﻟﻘ���ﺭﺍءﺓ ﺑﺎﻟﺗﺭﺗﻳ���ﻝ ﺃﻗ���ﺭﺏ ﺇﻟ���ﻰ ﺍﻟﺗ���ﻭﻗﻳﺭ‬
‫)‪(22‬‬
‫ﻭﺍﻻﺣﺗﺭﺍﻡ‪ ،‬ﻭﺃﺷﺩ ﺃﺛﺭً ﺍ ﻓﻲ ﻧﻔﺱ ﺍﻟﻘﺎﺭﺉ ﻭﺍﻟﺳﺎﻣﻊ‪.‬‬
‫‪219‬‬
‫ﻗﺎﻝ ﺍﻟﻐﺯﺍﻟﻲ‪ :‬ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﺗﺭﺗﻳﻝ ﻣﺳ�ﺗﺣﺏﱞ ‪ ،‬ﻻ ﻟﻣﺟ�ﺭﺩ ﺍﻟﺗ�ﺩﺑﺭ‪ ،‬ﻓ�ﺈﻥ ﺍﻟﻌﺟﻣ�ﻲ ﺍﻟ�ﺫﻱ ﻻ ﻳﻔﻬ�ﻡ‬
‫ﻣﻌﻧﻰ ﺍﻟﻘﺭﺁﻥ ﻳُﺳْ َﺗﺣﺏﱡ ﻟﻪ ﺃﻳﺿًﺎ ﻓﻲ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺗﺭﺗﻳ�ﻝ ﻭﺍﻟﺗ�ﺅﺩﺓ؛ ﻷﻥ ﺫﻟ�ﻙ ﺃﻗ�ﺭﺏ ﺇﻟ�ﻰ ﺍﻟﺗ�ﻭﻗﻳﺭ‬
‫)‪(23‬‬
‫ﻭﺍﻻﺣﺗﺭﺍﻡ‪ ،‬ﻭﺃﺷﺩ ﺗﺄﺛﻳﺭً ﺍ ﻓﻲ ﺍﻟﻘﻠﺏ ﻣﻥ ﺍﻟﻬﺫﺭﻣﺔ ﻭﺍﻻﺳﺗﻌﺟﺎﻝ‪.‬‬
‫ﻭﺍﺧﺗﻳ��ﺎﺭ ﻭﺻ��ﻑ ﺫﻟ��ﻙ ﺍﻟﻣﺻ��ﺣﻑ ﺍﻟﺻ��ﻭﺗﻲ ﺑ��ـ ) ْﺍﻟﻣﺭﺗ��ﻝ(‪ ،‬ﻷﻥ ﺻ��ﺎﺣﺏ ﺍﻟﻔﻛ��ﺭﺓ ﺃﺭﺍﺩ ﺃﻥ‬
‫ﺗﻛ��ﻭﻥ ﺗﺳ��ﺟﻳﻼﺕ ﺫﻟ��ﻙ ﺍﻟﻣﺻ��ﺣﻑ ﻋﻠ��ﻰ ﻁﺭﻳﻘ��ﺔ ﺍﻟﺗﺭﺗﻳ��ﻝ ﻛﻣ��ﺎ ﺍﺻ��ﻁﻠﺢ ﻋﻠﻳﻬ��ﺎ ﺍﻟﻘ��ﺭﺍء‪ ،‬ﻣ��ﻊ‬
‫ﺍﻻﻋﺗﻣ���ﺎﺩ ﻋﻠ���ﻰ ﺩﻗ���ﺔ ﺍﻷﺩﺍء‪ ،‬ﻭﻋﻣ���ﻕ ﺍﻟﻣﻌﺭﻓ���ﺔ ﺑﺗﻁﺑﻳ���ﻕ ﺃﺣﻛ���ﺎﻡ ﺍﻟﺗﺟﻭﻳ���ﺩ‪ ،‬ﻭﺍﻟﺗ���ﺯﺍﻡ ﻁ���ﺭﻕ‬
‫)‪(24‬‬
‫ﺍﻟﻘﺭﺍءﺍﺕ‪.‬‬

‫)‪ (1‬ﻣﻭﺳ�ﻭﻋﺔ ﻣﺎﻳﻛﺭﻭﺳ�ﻭﻓﺕ ﺇﻧﻛﺎﺭﺗ�ﺎ‬

‫"‪.‬‬ ‫‪ ،‬ﻣﺎﺩﺓ "‬
‫)‪ (2‬ﻫﻭ ﺍﻟﻘﺎﺭﺉ ﺍﻟﺷ�ﻳﺦ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﻣﺣﻣ�ﻭﺩ ﺭﻓﻌ�ﺕ‪ ،‬ﺃﺷ�ﻬﺭ ﺍﻟﻘ�ﺭﺍء ﻓ�ﻲ ﺍﻟﻌﺻ�ﺭ ﺍﻷﺧﻳ�ﺭ‪ ،‬ﻭﺃﻋﻠ�ﻡ ﻗ�ﺭﺍء ﻣﺻ�ﺭ ﺑﻣﻭﺍﺿ�ﻊ‬
‫ﺕ ﻋ�ﺫﺏ ﻳﻧﻔ�ﺫ ﺇﻟ�ﻰ ﺍﻟﻘﻠ�ﻭﺏ‪ ،‬ﻭﺗﻁﻣ�ﺋﻥ ﺇﻟﻳ�ﻪ‬ ‫ﻭﺇﺗﻘﺎﻥ ﻟﻠﺗﺟﻭﻳ�ﺩ‪ ،‬ﻓ�ﻲ ﺻ�ﻭ ٍ‬
‫ٍ‬ ‫ﺍﻟﻭﻗﻑ ﻣﻥ ﺍﻵﻳﺎﺕ‪ ،‬ﺍﻣﺗﺎﺯ ﺑﺑﺭﺍﻋﺔ ﻓﻲ ﺍﻟﺗﺭﺗﻳﻝ‪،‬‬
‫ﺍﻟﻧﻔﻭﺱ‪ ،‬ﻭﻟﺩ ﺑﺎﻟﻘﺎﻫﺭﺓ ﺳﻧﺔ ‪1300‬ﻫـ‪1882 ،‬ﻡ‪ ،‬ﻭ ُﻛﻑﱠ ﺑﺻﺭﻩ ﻭﻫﻭ ﻓﻲ ﺍﻟﺳﺎﺩﺳﺔ‪ ،‬ﻭﺗﻭﻓﻲ ﺑﺎﻟﻘﺎﻫﺭﺓ ﺳ�ﻧﺔ ‪1369‬ﻫ�ـ‪،‬‬
‫‪1950‬ﻡ‪ .‬ﺍﻷﻋﻼﻡ ﻟﺧﻳﺭ ﺍﻟﺩﻳﻥ ﺍﻟﺯﺭﻛﻠﻲ )‪.(91/7‬‬
‫)‪ (3‬ﺍﻟﻣﻭﺍﻓﻕ ﺃﻭﺍﺧﺭ )ﺷﺑﺎﻁ( ﻓﺑﺭﺍﻳﺭ‪ ،‬ﺃﻭ ﺃﻭﺍﺋﻝ )ﺁﺫﺍﺭ( ﻣﺎﺭﺱ ‪1959‬ﻡ‪.‬‬
‫)‪ (4‬ﻛﺎﻥ ﺍﻟﺩﻛﺗﻭﺭ ﻟﺑﻳ�ﺏ ﺍﻟﺳ�ﻌﻳﺩ ﻣ�ﻥ ﺍﻟﻣﻬﺗﻣ�ﻳﻥ ﺑ�ﺎﻟﻘﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ‪ ،‬ﻋﻣ�ﻝ ﻣﺭﺍﻗﺑً�ﺎ ﺑ�ﻭﺯﺍﺭﺓ ﺍﻻﻗﺗﺻ�ﺎﺩ ﺍﻟﻣﺻ�ﺭﻳﺔ‪ ،‬ﻭﻣﺩﺭﺳً�ﺎ‬
‫ﻟﻸﺩﺏ ﺍﻟﻌﺭﺑﻲ ﺑﻛﻠﻳﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺑﺟﺎﻣﻌﺔ ﻋﻳﻥ ﺷﻣﺱ‪ ،‬ﻭﻛﺎﻥ ﺭﺋﻳﺱ ﺍﻟﺟﻣﻌﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ‪ .‬ﻣ�ﻥ‬
‫ﻣﻭﺍﺿﻊ ﻣﺗﻔﺭﻗﺔ ﻣﻥ ﻛﺗﺎﺑﻪ‪ :‬ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫ﺍﻟﻁ���ﺏﱢ ‪ :‬ﺍﻟ���ـﺣ ِْﺫﻕ ﺑﺎﻷَﺷ���ﻳﺎ ِء ﻭﺍﻟﻣﻬ���ﺎﺭﺓُ ِﺑﻬ���ﺎ‪ ،‬ﻭﻁ���ﺏ ﻟﻠﺷ���ﻲء‪ :‬ﺗﺭﻓ���ﻕ ﻹﺻ���ﻼﺣﻪ‪ .‬ﺍﻧﻅ���ﺭ ﻟﺳ���ﺎﻥ ﺍﻟﻌ���ﺭﺏ )ﻁﺑ���ﺏ(‬
‫)‪ (5‬ﱠ‬
‫)‪.(2631/4‬‬
‫)‪ (6‬ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ‪.105-102‬‬
‫)‪ (7‬ﺍﻟﻘﺎﻣﻭﺱ ﺍﻟﻣﺣﻳﻁ )ﺻﺣﻑ( ﺹ ‪.1068‬‬
‫)‪ (8‬ﺭﻭﺍﻩ ﺍﺑﻥ ﻣﺎﺟﺔ ﻓﻲ ﺳﻧﻧﻪ ﻛﺗﺎﺏ ﺍﻟﻣﻘﺩﻣﺔ ﺑﺎﺏ ﺛﻭﺍﺏ ﻣﻌﻠﻡ ﺍﻟﻧﺎﺱ ﺍﻟﺧﻳﺭ ﺡ ‪.(89-88/1) 242‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﻟﺩﻳﻠﻣﻲ ﻓﻲ ﻣﺳﻧﺩﻩ‪ ،‬ﺍﻧﻅﺭ ﻓﻳﺽ ﺍﻟﻘﺩﻳﺭ ﺷﺭﺡ ﺍﻟﺟﺎﻣﻊ ﺍﻟﺻﻐﻳﺭ )‪(409/4‬ﺡ ‪.5791‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺍﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ﺑﺎﺏ ﺍﻟﺳﻔﺭ ﺑﺎﻟﻣﺻﺎﺣﻑ ﺇﻟﻰ ﺃﺭﺽ ﺍﻟﻛﻔﺭ‪ .‬ﺹ ‪.206‬‬
‫)‪ (11‬ﺃﺧﺭﺟﻪ ﺍﺑﻥ ﺃﺷﺗﺔ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ‪ .‬ﺍﻧﻅﺭ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(149/1‬‬
‫)‪ (12‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘ�ﺭﺁﻥ )‪ .(149/1‬ﻭﻗ�ﺩ ﺫﻛ�ﺭ ﺑﻌ�ﺽ ﺍﻟﺑ�ﺎﺣﺛﻳﻥ ﺃﻥ ﻟﻠﻛﻠﻣ�ﺔ ﺃﺻ�ﻼً ﻓ�ﻲ ﺍﻟﺣﺑﺷ�ﻳﺔ‪ ،‬ﻭﺃﻥ ﻟ�ﻳﺱ ﻓ�ﻲ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ﻓﻌ ٌﻝ ﺛﻼﺛﻲ ﻳﻣﻛﻥ ﺃﻥ ﺗﺷﺗﻕ ﻣﻧﻪ ﻛﻠﻣﺔ ﺍﻟﻣﺻﺣﻑ‪ .‬ﺍﻧﻅﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺹ ‪84‬‬
‫ﺑﺎﻟﺣﺎﺷﻳﺔ‪ .‬ﻭﻻ ﺷﻙ ﺃﻥ ﻓﻲ ﻫﺫﺍ ﺑﻌ ًﺩﺍ ﻋﻥ ﺍﻟﺻﻭﺍﺏ‪ ،‬ﻓﻣﺎﺩﺓ )ﺻﺣﻑ( ﻣﻌﺭﻭﻓﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﻭﻣﻧﻬ�ﺎ ﺍﻟﺻ�ﺣﻳﻔﺔ ﻟﻣ�ﺎ‬
‫ﻳﻛﺗﺏ ﻓﻳﻪ‪ ،‬ﻭﻗ�ﺩ ﻗ�ﺎﻝ ﻋ�ﺯ ﻭﺟ�ﻝ‪ { :‬ﻓ�ﻲ ﺻ�ﺣﻑ ﻣﻛﺭﻣ�ﺔ } ‪ ،‬ﺳ�ﻭﺭﺓ ﻋ�ﺑﺱ ﺁﻳ�ﺔ ‪ ،13‬ﻭﻗ�ﺎﻝ‪ { :‬ﻳﺗﻠ�ﻭ ﺻ�ﺣ ًﻔﺎ ﻣﻁﻬ�ﺭﺓ }‬
‫ﺳﻭﺭﺓ ﺍﻟﺑﻳﻧﺔ ﻣﻥ ﺍﻵﻳﺔ ‪.2‬‬
‫)‪ (13‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(21-18/1‬‬
‫)‪ (14‬ﺍﻧﻅﺭ ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ )‪.(23-22/1‬‬
‫)‪ (15‬ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪.85‬‬
‫)‪ (16‬ﺍﺳﺗﻌﻣﻝ ﺑﻌﺽ ﺍﻟﻁﺎﻋﻧﻳﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻣﻥ ﺍﻟﻣﺳﺗﺷﺭﻗﻳﻥ ﻫ�ﺫﺍ ﺍﻟﻠﻔ�ﻅ ﺑﻬ�ﺫﻩ ﺍﻟﺻ�ﻭﺭﺓ ﺍﻟﻣﻠﺑﺳ�ﺔ‪ ،‬ﺣﻳ�ﺙ ﻋﺛ�ﺭ ﺑﻌﺿ�ﻬﻡ‪،‬‬
‫ﻋﻠ�ﻰ ﺃﻭﺭﺍﻕ ﻣ�ﻥ‬ ‫‪ ،‬ﻭﺁﺟﻧﺱ ﺳﻣﻳﺙ ﻟ�ﻭﻳﺱ‬ ‫ﻭﻫﻣﺎ‪ :‬ﺃﻟﻔﻭﻧﺱ ﻣﻧﺟﺎﻧﺎ‬
‫ﻣﺻﺎﺣﻑ ﻗﺩﻳﻣﺔ‪ ،‬ﻓﻧﺷﺭﺍﻫﺎ ﺑﻌﻧﻭﺍﻥ "ﺃﻭﺭﺍﻕ ﻣﻥ ﺛﻼﺙ ﻗﺭﺁﻧﺎﺕ ﻗﺩﻳﻣﺔ‪ ،‬ﻳﻣﻛﻥ ﺃﻥ ﺗﻛﻭﻥ ﺳﺎﺑﻘﺔ ﻟﻠﻣﺻﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ ،‬ﻣﻊ‬
‫ﻗﺎﺋﻣﺔ ِﺑﻣﺎ ﻓﻳﻬﺎ ﻣﻥ ﺍﺧﺗﻼﻓﺎﺕ‪ .‬ﺍﻧﻅﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪.411‬‬
‫)‪ (17‬ﺍﻟﻘﺎﻣﻭﺱ ﺍﻟﻣﺣﻳﻁ )ﺭﺗﻝ( ﺹ ‪) ،1297‬ﺭﺳﻝ( ﺹ ‪ ،1300‬ﻭﺍﻟﺻﺣﺎﺡ )ﺭﺗﻝ( )‪.(1704/4‬‬
‫)‪ (18‬ﺍﻧﻅﺭ ﺍﻟﺗﻣﻬﻳﺩ ﻓﻲ ﻋﻠﻡ ﺍﻟﺗﺟﻭﻳﺩ ﻻﺑﻥ ﺍﻟﺟﺯﺭﻱ ﺹ ‪ ،49-48‬ﻭﺍﻟﺗﻌﺭﻳﻔﺎﺕ ﻟﻠﺟﺭﺟﺎﻧﻲ ﺹ ‪.83-82‬‬
‫)‪ (19‬ﺍﻟﺗﻌﺭﻳﻔﺎﺕ ﻟﻠﺟﺭﺟﺎﻧﻲ ﺹ ‪.83-82‬‬
‫‪220‬‬
‫)‪ (20‬ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ﻓ�ﻲ ﻛﺗ�ﺎﺏ ﺍﻟﺻ�ﻼﺓ ﺑ�ﺎﺏ ﺍﺳ�ﺗﺣﺑﺎﺏ ﺍﻟﺗﺭﺗﻳ�ﻝ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺓ )‪ (74-73/2‬ﺡ‪ ،1466‬ﻭﺍﻟﻧﺳ�ﺎﺋﻲ ﻓ�ﻲ‬
‫ﻛﺗﺎﺏ ﺍﻻﻓﺗﺗﺎﺡ ﺑﺎﺏ ﺗﺯﻳﻳﻥ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﺻﻭﺕ )‪ (181/2‬ﺡ ‪.1022‬‬
‫)‪ (21‬ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺻ�ﻼﺓ ﺍﻟﻣﺳ�ﺎﻓﺭﻳﻥ ﺑ�ﺎﺏ ﺟ�ﻭﺍﺯ ﺍﻟﻧﺎﻓﻠ�ﺔ ﻗﺎﺋﻣ�ﺎ ﻭﻗﺎﻋ� ًﺩﺍ )‪ (13/6‬ﺡ ‪ ،733‬ﻭﻣﻌﻧ�ﻰ‬
‫ﻗﻭﻟﻬﺎ‪ :‬ﺣﺗﻰ ﺗﻛﻭﻥ ﺃﻁﻭﻝ ﻣﻥ ﺃﻁﻭﻝ ﻣﻧﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺣﺗﻰ ﻳﻅﻥ ﺳﺎﻣﻌﻬﺎ ﺃ ﱠﻧﻬﺎ ﺃﻁﻭﻝ ِﻣﻣﱠﺎ ﻫﻭ ﺃﻁ�ﻭﻝ ﻣﻧﻬ�ﺎ ﻣ�ﻥ ﺍﻟﺳ�ﻭﺭ ﺍﻟﺗ�ﻲ‬
‫ﻳﻘﺭﺅﻫﺎ ﺍﻟﺳﺎﻣﻊ ﻗﺭﺍءﺓ ﺳﺭﻳﻌﺔ ﻏﻳﺭ ﻣﺗﺋﺩﺓ‪.‬‬
‫)‪ (22‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(209-208/1‬ﻭﺍﻟﺗﻣﻬﻳﺩ ﻓﻲ ﻋﻠﻡ ﺍﻟﺗﺟﻭﻳﺩ ﺹ ‪.49-48‬‬
‫)‪ (23‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(209/1‬‬
‫)‪ (24‬ﻓﻲ ﺍﻟﺑﺩﺍﻳﺔ ﺃﻁﻠﻕ ﺍﻟﺩﻛﺗﻭﺭ ﻟﺑﻳﺏ ﺍﻟﺳﻌﻳﺩ ﻋﻠﻰ ﻣﺷﺭﻭﻉ ﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺍﺳﻡ "ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﺳ�ﻣﻭﻉ"‪ ،‬ﻭﻟﻛ�ﻥ‬
‫ﺃﺑﻠﻐﻪ ﺍﻷﺳﺗﺎﺫ ﺍﻟﺷﻳﺦ ﺣﺳﻥ ﻣﺻﻁﻔﻰ ﻭﻫﺩﺍﻥ ﺃﻥ ﺷﻳﺦ ﺍﻷﺯﻫﺭ ﺁﻧﺫﺍﻙ )ﺍﻟﻣﺭﺣﻭﻡ ﺍﻟﺷﻳﺦ ﻣﺣﻣﻭﺩ ﺷﻠﺗﻭﺕ( ﻳﻌﺗﺭﺽ ﻋﻠﻰ‬
‫ﺍﺳﻡ ﺍﻟﻣﺷﺭﻭﻉ‪ ،‬ﻭﻳﻘﻭﻝ‪ :‬ﺇﻥ ﺍﻟﻌﺎﻣﺔ ﺗﺟﻌﻝ )ﺍﻟﻣﺳﻣﻭﻉ( ﻣﺭﺍﺩ ًﻓﺎ ﻝ)ﺍﻟﻣﺷﻬﻭﺭ(‪ ،‬ﻭﻟﺫﻟﻙ ﻳﺭﻯ ﺗﻐﻳﻳﺭ ﺍﻻﺳﻡ‪ ،‬ﻓﻔﻛﺭ ﺍﻟﺩﻛﺗﻭﺭ‬
‫ﻟﺑﻳﺏ ﺍﻟﺳﻌﻳﺩ ﻓﻲ ﺗﻐﻳﻳﺭ ﺍﻻﺳﻡ‪ ،‬ﻭﻭﺭﺩ ﻋﻠﻰ ﺧﺎﻁﺭﻩ ﺻﻔﺎﺕ ﻣﺛﻝ‪ْ :‬ﺍﻟﻣﺭﺗﻝ‪ ،‬ﺍﻟﺻ�ﺎﺋﺕ‪ ،‬ﺍﻟﻧ�ﺎﻁﻕ‪ ،‬ﻓﺎﺧﺗ�ﺎﺭ ْﺍﻟﻣﺭﺗ�ﻝ‪ .‬ﺍﻧﻅ�ﺭ‬
‫ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪ ،108‬ﻭﺍﻧﻅﺭ ﺍﻟﻣﺭﺟﻊ ﻧﻔﺳﻪ ﺃﻳﺿًﺎ ﺹ ‪.112‬‬

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 ‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ ‪:‬ﺃﻫﺩﺍﻑ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬
‫‪4T‬‬ ‫‪4T‬‬

‫ﺃﻭﻻً‪ :‬ﺍﻟﺣﻔﻅ‬
‫‪ - 1‬ﺗﺣﻘﻳﻕ ﺍﻟﺗﻠﻘﻲ ﺍﻟﺷﻔﻭﻱ‬
‫‪ - 2‬ﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺛﺎﺑﺗﺔ‬
‫ﺛﺎﻧﻳًﺎ‪ :‬ﺍﻟﺗﻌﻠﻳﻡ‬
‫‪ - 1‬ﻭﺿﻊ ﺍﻟﻧﻣﺎﺫﺝ ﺍﻟﺻﻭﺗﻳﺔ ﻟﻠﺗﻼﻭﺓ ﺍﻟﻣﺗﻘﻧﺔ‬
‫‪ - 2‬ﻋﻼﺝ ﻣﺷﻛﻠﺔ ﺍﺧﺗﻼﻑ ﺭﺳﻡ ﺍﻟﻣﺻﺎﺣﻑ ﻋﻥ ﺍﻟﺭﺳﻡ ﺍﻹﻣﻼﺋﻲ‬
‫ً‬
‫ﺛﺎﻟﺛﺎ‪ :‬ﺍﻟﺩﻓـــﺎﻉ‬
‫‪ - 1‬ﻣﻌﺎﺿﺩﺓ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻲ ﺍﻟﻣﺟﻣﻊ ﻋﻠﻳﻪ‬
‫‪ - 2‬ﺩﺭء ﺍﻟﺗﺣﺭﻳﻑ‬

‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺃﻫﺩﺍﻑ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‬

‫ﺭﺃﻳﻧ��ﺎ ﻓ��ﻲ ﺍﻷﺑ��ﻭﺍﺏ ﺍﻟﺳ��ﺎﺑﻘﺔ ﺃﻥ ﺍﻟﺟﻣ��ﻊ ﺍﻟﺑﻛ��ﺭﻱ ﻭﺍﻟﺟﻣ��ﻊ ﺍﻟﻌﺛﻣ��ﺎﻧﻲ ﻟﻠﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ‪ ،‬ﻛﺎﻧ��ﺎ‬
‫ﻷﺳﺑﺎﺏ ﺃﻟﺟﺄﺕ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﺇﻟﻳ�ﻪ‪ ،‬ﻭﻟﺿ�ﺭﻭﺭﺓ ﻣﻠﺣﱠ �ﺔ ﺩﻋ�ﺗﻬﻡ ﺇﻟ�ﻰ ﺍﻟﺗﻔﻛﻳ�ﺭ ﻓ�ﻲ ﺳ�ﺑﻳﻝ ﺣﻔ�ﻅ‬
‫ﺍﻟﻛﺗﺎﺏ ﺍﻟﻛﺭﻳﻡ ﻓ�ﻲ ﻋﻬ�ﺩ ﺍﻟﺻ�ﺩﻳﻕ ‪ ،‬ﻭﺩﺭء ﺍﻟﻔﺗﻧ�ﺔ ﻋ�ﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ﻓ�ﻲ ﺯﻣ�ﻥ ﻋﺛﻣ�ﺎﻥ ‪،‬‬
‫ﻭﻗﺩ ﻛﺎﻥ ﺟﻣﻌﻬﻡ ﺫﻟﻙ ﻛﺎﻓﻳًﺎ ﻟﺣﻔﻅ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺯﻳﺯ ﺇﻟﻰ ﺁﺧﺭ ﺍﻟﺯﻣﺎﻥ‪.‬‬
‫ﺣﺩ ﺍﻟﺿﺭﻭﺭﺓ‪ ،‬ﻭﻟﻛﻥ ﻛﺎﻧﺕ ﻟ�ﻪ‬ ‫ﺃﻣﺎ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﻓﻼ ﻳﺑﻠﻎ ﺍﻟﺑﺎﻋﺙ ﻋﻠﻳﻪ ﱠ‬
‫ﺧﺎﺩﻣﺔ ﻟﺣﻔﻅ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﻭﻣﺳﺎﻋﺩﺓ ﻋﻠﻳﻪ‪.‬‬ ‫ٌ‬ ‫ﺃﻫﺩﺍﻑٌ ﻓﻲ ﺍﻟﺟﻣﻠﺔ‬
‫ﻓﻘ��ﺩ ﻛﺎﻧ��ﺕ ﺃﻫ��ﺩﺍﻑ ﺍﻟﺟﻣ��ﻊ ﺍﻟﺻ��ﻭﺗﻲ ﻟﻠﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻓ��ﻲ ﺛ��ﻼﺙ ﺟﻬ��ﺎﺕ‪ :‬ﺍﻟﺣﻔ��ﻅ‪ ،‬ﻭﺍﻟﺗﻌﻠ��ﻳﻡ‪،‬‬
‫ﻭﺍﻟﺩﻓﺎﻉ‪.‬‬
‫ﺃﻭﻻً‪ :‬ﺍﻟﺣﻔﻅ‬
‫ﺃﻧ��ﺯﻝ ﷲ ‪ ‬ﻛﺗﺎﺑ��ﻪ‪ ،‬ﻭﻭﻋ��ﺩ ﺑﺣﻔﻅ��ﻪ‪ ،‬ﻭﻗ��ﺩ ﻗ��ﺎﻡ ﺍﻟﻣﺳ��ﻠﻣﻭﻥ ﻋﻠ��ﻰ ﻣ��ﺭﱢ ﺍﻟﻌﺻ��ﻭﺭ ِﺑﻣ��ﺎ ﻳﺟ��ﺏ‬
‫ﻋﻠﻳﻬﻡ ﺗﺟﺎﻩ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻛﺭﻳﻡ ﻣﻥ ﺍﻟﺣﻔﻅ ﻭﺍﻟﻌﻧﺎﻳﺔ‪ ،‬ﻓﻛ�ﺎﻥ ﻣ�ﻥ ﺫﻟ�ﻙ ﺟﻣ�ﻊ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ‬ﻟﻠﻘ�ﺭﺁﻥ‬
‫ﻓﻲ ﺯﻣﻥ ﺍﻟﺻﺩﻳﻕ ﻭﻋﺛﻣﺎﻥ ‪-‬ﺭﺿﻲ ﷲ ﻋﻧﻬﻣﺎ‪ ،‬ﻭﻛﺎﻥ ﻭﺍﺟﺑًﺎ ﻋﻠﻰ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﻲ ﻛﻝ ﻋﺻﺭ‬
‫ﺃﻥ ﻳﻘﻭﻣ��ﻭﺍ ِﺑﻣ��ﺎ ﻳﺳ��ﺗﻁﻳﻌﻭﻥ ﻟﻠﻣﺣﺎﻓﻅ��ﺔ ﻋﻠ��ﻰ ﻛﺗ��ﺎﺏ ﺭﺑﱢﻬ��ﻡ‪ ،‬ﻭﻛﺎﻧ��ﺕ ﻓﻛ��ﺭﺓ ﺍﻟﺟﻣ��ﻊ ﺍﻟﺻ��ﻭﺗﻲ‬
‫ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻟﺣﺩﻳﺙ ِﻣﻣﱠﺎ ﻳﺻﺏﱡ ﻓﻲ ﺫﺍﺕ ﺍﻟﻘﻧﺎﺓ‪ ،‬ﻭﻳﺳ�ﺎﻋﺩ ﻋﻠ�ﻰ ﺣﻔ�ﻅ ﺍﻟﻘ�ﺭﺁﻥ‬
‫ﺃﻣﻭﺭ ِﻣﻣﱠﺎ ﻳﻔﻳﺩﻩ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫ٍ‬ ‫ﺍﻟﻛﺭﻳﻡ ﻣﻥ ﺍﻟﺗﺣﺭﻳﻑ‪ ،‬ﻭﻳﺗﺑﻳﻥ ﺫﻟﻙ ﻓﻲ ﻋﺩﺓ‬
‫)‪(1‬‬
‫‪ - 1‬ﺗﺣﻘﻳﻕ ﺍﻟﺗﻠ ﱢﻘﻲ ﺍﻟﺷﻔﻭﻱ‬
‫ﻛﺎﻥ ﺍﻟﺗﻠ ﱢﻘﻲ ﺍﻟﺷﻔﻭﻱ ﻫﻭ ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟﻣﻌﺗﻣﺩﺓ ﻓﻲ ﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﻣﻧ�ﺫ ﻋﻬ�ﺩ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺇﻟ�ﻰ ﺯﻣﺎﻧﻧ�ﺎ‬
‫ﻫ��ﺫﺍ‪ ،‬ﻓ��ﺎﻷﺩﺍء ﺍﻟﺻ��ﻭﺗﻲ ﻻ ﻳُﻣﻛ��ﻥ ﺗﻌﻠﻣ��ﻪ ﻣ��ﻥ ﺍﻟﻛﺗ��ﺎﺏ‪ ،‬ﻭﻟ��ﺫﻟﻙ ﻗ��ﺎﻟﻭﺍ‪ :‬ﻻ ﺗﺄﺧ��ﺫ ﺍﻟﻘ��ﺭﺁﻥ ﻣ��ﻥ‬
‫ﻣُﺻْ َﺣﻔِﻲﱟ ‪.‬‬
‫ﻓﻘﺩ ﺗﻧﻭﻋﺕ ﻁﺭﻕ ﺍﻟﻧﻘﻝ ﻭﺍﻟﺗﺣﻣﱡﻝ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﺷﺭﻳﻌﺔ ﻣﻥ ﺍﻟﺳﻣﺎﻉ ﻣﻥ ﻟﻔﻅ ﺍﻟﺷﻳﺦ ﻭﺍﻟﻘ�ﺭﺍءﺓ‬
‫‪222‬‬
 ‫ﻋﻠﻳﻪ‪ ،‬ﺇﻟﻰ ﺍﻟﻣﻧﺎﻭﻟﺔ ﻭﺍﻹﺟﺎﺯﺓ ﻭﺍﻟﻣﻛﺎﺗﺑﺔ ﻭﺍﻟﻭﺻﻳﺔ ﻭﺍﻹﻋﻼﻡ ﻭﺍﻟﻭﺟ�ﺎﺩﺓ‪ (2)،‬ﻭﻅ�ﺎﻫ ٌﺭ ﺃﻥﱠ ﻫ�ﺫﻩ‬
‫ﺍﻟﻁ��ﺭﻕ ﺗﺻ��ﻠﺢ ﻟﻧﻘ��ﻝ ﻟﺟﻣﻳ��ﻊ ﻋﻠ��ﻭﻡ ﺍﻟﺷ��ﺭﻳﻌﺔ‪ ،‬ﺃﻣ��ﺎ ﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻓ��ﺈﻥ ﻣ��ﺎ ﻋ��ﺩﺍ ﺍﻟﻁ��ﺭﻳﻘﺗﻳﻥ‬
‫ﺍﻷﻭﻟﻳﻳﻥ ﻻ ﻳﺗﺄﺗﻰ ﻓﻳﻪ‪ ،‬ﻟﺫﺍ ﻓﻘﺩ ﺍﻗﺗﺻﺭ ﺍﻟﻘﺭﺍء ﻓﻲ ﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻟﺳ�ﻣﺎﻉ ﻣ�ﻥ ﻟﻔ�ﻅ ﺍﻟﺷ�ﻳﺦ‬
‫)‪(3‬‬
‫ﻭﺍﻟﻘﺭﺍءﺓ ﻋﻠﻳﻪ‪ ،‬ﻭﻫﺫﺍ ﺃﻣ ٌﺭ ﻳﻌﺗﻣﺩ ﻋﻠﻰ ﺍﻟﻣﺷﺎﻓﻬﺔ‪.‬‬
‫)‪(4‬‬
‫ﻭﻳﺳﺗﺩﻝ ﻟِﻬﺎﺗﻳﻥ ﺍﻟﻁﺭﻳﻘﺗﻳﻥ ﺑﻌﺭﺽ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ‬ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﺟﺑﺭﻳ�ﻝ ‪ ،‬ﻛﻣ�ﺎ ﻣ�ﺭﱠ ﺑﻧ�ﺎ‪،‬‬
‫ﻛﻣﺎ ﻛﺎﻥ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﻳﻘﺭءﻭﻥ ﻋﻠﻰ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻭﻳﺗﻌﻠﻣﻭﻥ ﻣﻧﻪ ﻣﺷﺎﻓﻬﺔ‪:‬‬
‫ﺕ ِﻣﻥْ ﻓِﻲ َﺭﺳ ِ‬
‫ُ�ﻭﻝ‬ ‫ﷲ َﻟ َﻘ ْﺩ ﺃَ َﺧ ْﺫ ُ‬‫ﷲ ﺑْﻥُ َﻣﺳْ ﻌُﻭ ٍﺩ َﻓ َﻘﺎ َﻝ‪َ :‬ﻭ ِ‬ ‫ْﻥ َﺳ َﻠ َﻣ َﺔ َﻗﺎ َﻝ َﺧ َﻁ َﺑ َﻧﺎ َﻋ ْﺑ ُﺩ ِ‬ ‫ِﻳﻕ ﺑ ِ‬ ‫ﻓﻌﻥ َﺷﻘ ِ‬
‫)‪(5‬‬
‫ُﻭﺭ ًﺓ‪.‬‬
‫ِﻳﻥ ﺳ َ‬ ‫ﷲ ‪ِ ‬ﺑﺿْ ﻌًﺎ َﻭ َﺳ ْﺑﻌ َ‬ ‫ِ‬
‫ﷲ‪ ،‬ﺁ ْﻗ َ�ﺭﺃ ُ‬ ‫�ﺕ‪َ :‬ﻳ�ﺎ َﺭﺳُ�ﻭ َﻝ ِ‬ ‫ْﻥ َﻣﺳْ ﻌُﻭ ٍﺩ َﻗﺎ َﻝ‪َ :‬ﻗ�ﺎ َﻝ ﻟِ�ﻲ ﺍﻟ ﱠﻧ ِﺑ�ﻲﱡ ‪ :‬ﺍ ْﻗ َ�ﺭ ْﺃ َﻋ َﻠ�ﻲﱠ ‪ .‬ﻗُ ْﻠ ُ‬ ‫ﷲﺑ ِ‬ ‫ﻭ َﻋﻥْ َﻋ ْﺑ ِﺩ ِ‬
‫ْ�ﻑ‬‫ْ�ﺕ ﺇِ َﻟ�ﻰ َﻫ� ِﺫ ِﻩ ﺍﻵ َﻳ�ﺔ‪َ { :‬ﻓ َﻛﻳ َ‬ ‫ُﻭﺭ َﺓ ﺍﻟ ﱢﻧ َﺳﺎ ِء‪َ ،‬ﺣ ﱠﺗﻰ ﺃَ َﺗﻳ ُ‬‫ﺕﺳ َ‬ ‫ْﻙ ﺃ ُ ْﻧ ِﺯ َﻝ؟ َﻗﺎ َﻝ‪َ :‬ﻧ َﻌ ْﻡ‪َ .‬ﻓ َﻘ َﺭ ْﺃ ُ‬‫ﻙ َﻭ َﻋ َﻠﻳ َ‬ ‫َﻋ َﻠ ْﻳ َ‬
‫�ﺕ‬‫ﺍﻵﻥ‪َ .‬ﻓ ْﺎﻟ َﺗ َﻔ ﱡ‬
‫ُﻙ َ‬ ‫ﻙ َﻋ َﻠﻰ َﻫﺅُ َﻻ ِء َﺷ ِ�ﻬﻳ ًﺩﺍ }‪َ ،‬ﻗ�ﺎ َﻝ‪َ :‬ﺣﺳْ �ﺑ َ‬ ‫ﺇِ َﺫﺍ ِﺟ ْﺋ َﻧﺎ ِﻣﻥْ ُﻛ ﱢﻝ ﺃ ُ ﱠﻣ ٍﺔ ِﺑ َﺷ ِﻬﻳ ٍﺩ َﻭ ِﺟ ْﺋ َﻧﺎ ِﺑ َ‬
‫(‬ ‫‪6‬‬ ‫)‬

‫ﺇِ َﻟ ْﻳ ِﻪ َﻓﺈِ َﺫﺍ َﻋ ْﻳ َﻧﺎﻩُ َﺗ ْﺫ ِﺭ َﻓ ِ‬

‫ﺎﻥ‪.‬‬
‫)‪(7‬‬

‫ﻭﻛﺎﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﻳﻘﺭﺃ ﺃﻳﺿًﺎ ﻋﻠﻰ ﺃﺻﺣﺎﺑﻪ‪ ،‬ﻟﻳﺳﺗﻣﻌﻭﺍ ﺇﻟﻰ ﻗﺭﺍءﺗﻪ‪ ،‬ﻭﻳﺗﻌﻠﻣﻭﺍ ﻣﻧﻪ ‪:‬‬
‫ﺁﻥ‪.‬‬ ‫ْ�ﻙ ْﺍﻟﻘُ�ﺭْ َ‬ ‫ﷲ ﺃَ َﻣ َﺭﻧِﻲ ﺃَﻥْ ﺃَ ْﻗ َ�ﺭﺃَ َﻋ َﻠﻳ َ‬ ‫َ‬ ‫ﺱ َﺭﺿِ ﻲ ﷲُ َﻋ ْﻧﻪ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ ﺍﻟ ﱠﻧ ِﺑﻲﱡ ‪ ‬ﻷ ُ َﺑﻲﱟ ‪ :‬ﺇِﻥﱠ‬ ‫ٍ‬ ‫ﻓﻌﻥْ ﺃَ َﻧ‬‫َ‬
‫)‪(8‬‬
‫ﱠﺎﻙ ﻟِﻲ َﻓ َﺟ َﻌ َﻝ ﺃ ُ َﺑﻲﱞ َﻳ ْﺑﻛِﻲ‪.‬‬
‫ﻙ؟ َﻗﺎ َﻝ‪ :‬ﷲُ َﺳﻣ َ‬ ‫َﻗﺎ َﻝ ﺃ ُ َﺑﻲﱞ ‪ :‬ﻠﻟُ َﺳﻣﱠﺎﻧِﻲ َﻟ َ‬
‫ﻭﻗ��ﺩ ﺍﻗﺗﺻ��ﺭ ﺍﻟﻘ��ﺭﺍء ﻋﻠ��ﻰ ﻁﺭﻳﻘ��ﺔ ﺍﻟﻣﺷ��ﺎﻓﻬﺔ ﻓ��ﻲ ﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ ﻷﻥ ﺍﻟﻬﻳﺋ��ﺎﺕ ﺍﻟﺻ��ﻭﺗﻳﺔ ﻣ��ﻥ‬
‫ﻭﺇﻅﻬﺎﺭ‪ ،‬ﻭﻓﺗﺢ ﻭﺇﻣﺎﻟ�ﺔ‪ ،‬ﻭﻏﻳﺭﻫ�ﺎ ‪-‬ﻻ ﻳﻣﻛ�ﻥ َﺗﻣﻳﻳﺯﻫ�ﺎ‬ ‫ٍ‬ ‫ﻭﻗﺻﺭ‪ ،‬ﻭﺇﺩﻏﺎﻡ‬ ‫ٍ‬ ‫ﺗﻔﺧﻳﻡ ﻭﺗﺭﻗﻳﻕ‪ ،‬ﻭ ﱟ‬
‫ﻣﺩ‬
‫)‪(9‬‬
‫ﻭﺇﺗﻘﺎﻥ ﺍﻟﻧﻁﻕ ﺑﺎﻟﻛﺗﺎﺏ‪ ،‬ﺑﻝ ﻻ ﺑ ﱠﺩ ﻓﻲ ﻛﻝ ﺫﻟﻙ ﻣﻥ ﺍﻟﻣﺷﺎﻓﻬﺔ‪.‬‬
‫ﻙ‬
‫ﻭﺑﻌﺩ ﻣ�ﺭﻭﺭ ﻧﺣ�ﻭ ﺃﺭﺑﻌ�ﻳﻥ ﺳ�ﻧﺔ ﻋﻠ�ﻰ ﺗﺳ�ﺟﻳﻝ ﺃﻭﻝ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻣﺭﺗﻠ�ﺔ ﺍﻟﻛﺎﻣﻠ�ﺔ‪ ،‬ﻻ ﻳﺷ� ﱡ‬
‫ﺃﺣﺩ ﺃﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺭﺗﻠﺔ ﺍﻟﻣﺳﺟﻠﺔ ﻛﺎﻥ َﻟﻬﺎ ﺃﺛ� ٌﺭ ﻅ�ﺎﻫ ٌﺭ ﻓ�ﻲ ﺗﺳ�ﻬﻳﻝ ﺗﻁﺑﻳ�ﻕ ﺗﻠ�ﻙ ﺍﻷﺣﻛ�ﺎﻡ‬
‫)‪(10‬‬
‫ﺍﻟﺻﻭﺗﻳﺔ‪ ،‬ﻭﺃ ﱠﻧﻬﺎ ﺳﻬﱠﻠﺕ ﻋﻠﻰ ﺍﻟﻛﺎ ﱠﻓﺔ ﺍﻷﺧﺫ ِﺑﻬﺎ‪.‬‬
‫)‪(11‬‬
‫‪ - 2‬ﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺛﺎﺑﺗﺔ‬
‫ﻣﺭﱠ ﺑﻧﺎ ﻓﻲ ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻟﺙ ﺃﻥ ﻋﺛﻣﺎﻥ ‪ ‬ﺃﺭﺳﻝ ﺍﻟﻣﺻﺎﺣﻑ ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻭﺃﺭﺳﻝ ﻣ�ﻊ ﻛ�ﻝ‬
‫ﻑ ﻗﺎﺭ ًﺋﺎ ﻳﻘﺭﺉ ﺍﻟﻧﺎﺱ ِﺑﻣﺎ ﻳﻭﺍﻓﻕ ﺍﻟﻣﺻﺣﻑ ﺍﻟﺫﻱ ﺃﺭﺳﻝ ﻣﻌﻪ‪ ،‬ﻓﺗﺗﺎﺑﻊ ﺍﻟﻘﺭﺍء ﺑﻌﺩ ﺫﻟﻙ‬ ‫ﻣﺻﺣ ٍ‬
‫ﻳﻘﺭءﻭﻥ ِﺑﻣﺎ ﻳﻭﺍﻓﻕ ﻣﺻﺎﺣﻑ ﺑﻠﺩﺍﻧِﻬﻡ‪ِ ،‬ﻣﻣﱠﺎ ﺗ َﻠ ﱠﻘ�ﻭﻩ ﻋ�ﻥ ﻣﺷ�ﺎﻳﺧﻬﻡ‪ ،‬ﺛ�ﻡ ﻧﻘﻠ�ﺕ ﺇﻟﻳﻧ�ﺎ ﺍﺧﺗﻳ�ﺎﺭﺍﺕ‬
‫ﻋﺷﺭﺓ ﻣﻥ ﺍﻷﺋﻣﺔ ﻓﻲ ﺍﻟﻘﺭﺍءﺓ‪ (12)،‬ﻓﻣﺎ ﺯﺍﻟﺕ ﻣﻘﺭﻭءﺓ ﻣﻧﻘﻭﻟﺔ ﺇﻟﻰ ﺍﻵﻥ‪.‬‬
‫ﻭﻗﺩ ﺍﺗﻔﻕ ﻋﻠﻰ ﺃﻥ ﻗﺭﺍءﺍﺕ ﺍﻷﺋﻣﺔ ﺍﻟﻌﺷﺭﺓ ﻣﺗﻭﺍﺗﺭﺓ‪ ،‬ﻣﻘﺭﻭء ِﺑﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﻣﺎ ﺧﺎﻟﻔﻬ�ﺎ ﻣ�ﻥ‬
‫)‪(13‬‬
‫ﺍﺧﺗﻳﺎﺭﺍﺕ ﻏﻳﺭﻫﻡ ﺷﺎﺫﺓ‪ ،‬ﻏﻳﺭ ﻣﻘﺭﻭء ِﺑﻬﺎ‪.‬‬
‫ﻗ��ﺎﻝ ﻋﺑ��ﺩ ﺍﻟﻭﻫ��ﺎﺏ ﺑ��ﻥ ﻋﻠ��ﻲ ﺍﻟﺳ��ﺑﻛﻲ‪ :‬ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﺳ��ﺑﻊ ﺍﻟﺗ��ﻲ ﺍﻗﺗﺻ��ﺭ ﻋﻠﻳﻬ��ﺎ ﺍﻟﺷ��ﺎﻁﺑﻲ‪،‬‬
‫ﻭﺍﻟﺛﻼﺙ ﺍﻟﺗﻲ ﻫﻲ ﻗﺭﺍءﺓ ﺃﺑﻲ ﺟﻌﻔﺭ ﻭﻗﺭﺍءﺓ ﻳﻌﻘ�ﻭﺏ ﻭﻗ�ﺭﺍءﺓ ﺧﻠ�ﻑ ‪-‬ﻣﺗ�ﻭﺍﺗﺭﺓ ﻣﻌﻠﻭﻣ�ﺔ ﻣ�ﻥ‬
‫ﺍﻟﺩﻳﻥ ﺑﺎﻟﺿﺭﻭﺭﺓ‪ ،‬ﻭﻛﻝ ﺣﺭﻑ ﺍﻧﻔﺭﺩ ﺑﻪ ﻭﺍﺣﺩ ﻣﻥ ﺍﻟﻌﺷﺭﺓ ﻣﻌﻠﻭ ٌﻡ ﻣﻥ ﺍﻟﺩﻳﻥ ﺑﺎﻟﺿﺭﻭﺭﺓ ﺃﻧﻪ‬
‫ﷲ ‪ ،‬ﻻ ﻳﻛﺎﺑﺭ ﻓﻲ ﺷﻲء ﻣﻥ ﺫﻟﻙ ﺇﻻ ﺟﺎﻫﻝٌ‪ ،‬ﻭﻟﻳﺱ ﺗﻭﺍﺗﺭ ﺷﻲء ﻣﻧﻬﺎ‬ ‫ﻣ َﻧ ﱠﺯﻝ ﻋﻠﻰ َﺭﺳُﻭﻝ ِ‬
‫ﻣﺳ�ﻠﻡ ﻳﻘ�ﻭﻝ‪ :‬ﺃﺷ�ﻬﺩ ﺃﻥ ﻻ ﺇﻟ�ﻪ‬ ‫ٍ‬ ‫ﻣﻘﺻﻭﺭً ﺍ ﻋﻠﻰ ﻣﻥ ﻗﺭﺃ ﺑﺎﻟﺭﻭﺍﻳﺎﺕ‪ ،‬ﺑﻝ ﻫﻲ ﻣﺗﻭﺍﺗﺭﺓ ﻋﻧﺩ ﻛ�ﻝ‬
‫ﻣﺣﻣﺩﺍ ﺭﺳﻭﻝ ﷲ‪ ،‬ﻭﻟﻭ ﻛﺎﻥ ﻣﻊ ﺫﻟﻙ ﻋﺎ ﱢﻣ ًّﻳﺎ ﺟﻠ ًﻔ�ﺎ‪ ،‬ﻻ ﻳﺣﻔ�ﻅ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺁﻥ‬ ‫ً‬ ‫ﺇﻻ ﷲ‪ ،‬ﻭﺃﺷﻬﺩ ﺃﻥ‬
‫ً )‪(14‬‬
‫ﺣﺭﻓﺎ‪.‬‬
‫‪223‬‬
‫ﺿ��ﺎ‪ :‬ﺍﻟﻘ��ﻭﻝ ﺑ��ﺄﻥ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟ��ﺛﻼﺙ ﻏﻳ��ﺭ ﻣﺗ��ﻭﺍﺗﺭﺓ ﻓ��ﻲ ﻏﺎﻳ��ﺔ ﺍﻟﺳ��ﻘﻭﻁ‪ ،‬ﻭﻻ ﻳﺻ��ﺢ‬ ‫ﻭﻗ��ﺎﻝ ﺃﻳ ً‬
‫)‪(15‬‬
‫ﺍﻟﻘﻭﻝ ﺑﻪ ﻋﻣﻥ ﻳﻌﺗﺑﺭ ﻗﻭﻟﻪ ﻓﻲ ﺍﻟﺩﻳﻥ‪.‬‬
‫ﻓﻛﺎﻥ ﻣﻥ ﺃﻫﺩﺍﻑ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻟﺗﻲ ﺭﻣ�ﻰ ﺇﻟﻳﻬ�ﺎ ﺻ�ﺎﺣﺏ ﺍﻟﻣﺷ�ﺭﻭﻉ ‪-‬ﺃﻥ ﻳﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ‬
‫ﻋﻠﻰ ﺟﻣﻳﻊ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﺛﺎﺑﺗﺔ‪ ،‬ﻭﻳﻘﺻﺩ ِﺑﻬﺎ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﺗﻲ ﺭﻭﻳﺕ ﻋﻥ ﺍﻷﺋﻣﺔ ﺍﻟﻌﺷ�ﺭﺓ‪ ،‬ﻋﻠ�ﻰ‬
‫ﺃﻥ ﺗﺟﻣﻊ ﻛﻝ ﺭﻭﺍﻳﺔ ﻓﻲ ﺧﺗﻣﺔ ﻣﺳﺗﻘﻠ ٍﺔ ﻋﻠﻰ ﻏ�ﺭﺍﺭ ﻣ�ﺎ ﻓﻌ�ﻝ ﻋﺛﻣ�ﺎﻥ ﻓ�ﻲ ﺟﻣ�ﻊ ﺍﻟﻣﺻ�ﺎﺣﻑ‪،‬‬
‫ﻭﺯﻉ ﻣﺎ ﻻ ﻳﺣﺗﻣﻠﻪ ﺍﻟﺭﺳﻡ ﺍﻟﻭﺍﺣﺩ ﻋﻠﻰ ﺃﻛﺛﺭ ﻣﻥ ﻣﺻﺣﻑ ﻣﻥ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﺗﻲ ﻛﺗﺑﻬﺎ‪.‬‬ ‫َﻟﻣﱠﺎ ﱠ‬
‫ﻭﻛﺎﻥ ﺍﻟﻬﺩﻑ ﻣﻥ ﺟﻣﻊ ﺗﻠﻙ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺟﻣﻌًﺎ ﺻﻭﺗ ًّﻳﺎ ‪-‬ﻧﺷﺭُﻫﺎ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﺇﺫ ﺇﻥ ﻣﻌﺭﻓ�ﺔ‬
‫ﻋﻭﺍ ﱢﻡ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﻓﻲ ﺗﻧﺎﻗﺹ ﻣﺳﺗﻣﺭ‪ ،‬ﻭﻻ ﻓﺿ�ﻝ ﻟﻘ�ﺭﺍءﺓ ﻋﻠ�ﻰ ﻏﻳﺭﻫ�ﺎ‪ ،‬ﻓﺟﻣﻳﻌﻬ�ﺎ‬
‫ﻣﺳﻣﻭﻋﺔ ﻳﺳ�ﻬﻝ ﻧﺷ�ﺭﻫﺎ‪،‬‬ ‫ً‬ ‫ﻙ ﺃﻥ ﺗﻳﺳﻳﺭﻫﺎ ﻟﻠﻧﺎﺱ‬ ‫ﻭﺣﻲٌ ﻣﻧﺯﻝ‪ ،‬ﻭﻛﻠﻬﺎ ﻛﻼﻡ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﺷ ﱠ‬
‫ﻓﺈﻥ ﻣﻌﺭﻓﺔ ﺍﻟﻘﺭﺍءﺍﺕ ﻣﻥ ﺑﻁﻭﻥ ﺍﻟﻛﺗﺏ ﻋﺳﻳﺭﺓ ﻋﻠﻰ ﺍﻟﻣﺗﺧﺻﺻ�ﻳﻥ ﻓ�ﻲ ﺍﻟﻌﻠ�ﻭﻡ ﺍﻟﺷ�ﺭﻋﻳﺔ‪،‬‬
‫ﻓﺿﻼً ﻋﻥ ﺍﻟﻌﻭﺍ ﱢﻡ‪ ،‬ﻭﻻ ﻳﻣﻛﻥ ﻣﻌﺭﻓﺗﻬﺎ ﺇﻻ ﻋﻥ ﻁﺭﻳﻕ ﺷ�ﻳﻭﺥ ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﻭﻣ�ﻥ ﺍﻟﻌﺳ�ﻳﺭ ﻋﻠ�ﻰ‬
‫ﺍﻟﻛﺛﻳﺭﻳﻥ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻳﻬﻡ‪ ،‬ﻷﻧﻬﻡ ﻗﻠﻳﻝٌ‪ ،‬ﻛﻣﺎ ﺗﺧﻠﻭ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺑﻠﺩﺍﻥ ﻣﻧﻬﻡ‪ ،‬ﻭﻓﻭﻕ ﺫﻟﻙ ﺗﺣﺗ�ﺎﺝ‬
‫ﺗﻠ�ﻙ ﺍﻟﻣﻌﺭﻓ�ﺔ ﺇﻟ��ﻰ ﺩﺭﺍﺳ�ﺔ ﺷ��ﺎﻗﺔ ﻁﻭﻳﻠ�ﺔ‪ ،‬ﻭﻻ ﻳﺣﺗ�ﺎﺝ ﺇﻟﻳﻬ��ﺎ ﺍﻟﻌﺎﻣﱠ�ﺔ‪ ،‬ﺑ��ﻝ ﻳﻛﻔ�ﻳﻬﻡ ﺃﻥ ﻳﺳ��ﻣﻌﻭﺍ‬
‫ﻛﺎﻓﺔ ﺍﻟﺭﻭﺍﻳﺎﺕ ﻛﻣﺎ ﻳﺳﻣﻌﻭﻥ ﺍﻟﺭﻭﺍﻳﺔ ﺍﻟﻣﺷﻬﻭﺭﺓ ﻓﻲ ﺑﻼﺩﻫﻡ ﻓﻲ ﺍﻟﺻﻠﻭﺍﺕ ﻭﻏﻳﺭﻫﺎ‪.‬‬
‫ﻭ ِﻣ ﱠﻣ��ﺎ ﻳﻠﺣ��ﻕ ِﺑﻬ��ﺫﺍ ﺍﻟﻬ �ﺩﻑ ﺍﻟﻣﻧ��ﻊ ﺑ��ﺎﻟﻘﺭﺍءﺓ ﺑﻐﻳ��ﺭ ﺗﻠ��ﻙ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻣﺗ��ﻭﺍﺗﺭﺓ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍءﺍﺕ‬
‫ﺍﻟﺷ���ﺎﺫﺓ ﺍﻟﺗ���ﻲ ﺗﺧ���ﺎﻟﻑ ﻣﺻ���ﺣﻑ ﻋﺛﻣ���ﺎﻥ ‪ ،‬ﻭﺇﻥ ﺻ��� ﱠﺢ ﺳ���ﻧﺩﻫﺎ‪ ،‬ﻭﻛ���ﺎﻥ َﻟﻬ���ﺎ ﻭﺟ��� ٌﻪ ﻣ���ﻥ‬
‫)‪(16‬‬
‫ﺍﻟﻌﺭﺑﻳﺔ‪.‬‬
‫ُﺻ�ﻠﱠﻰ‬ ‫ﱢ‬
‫ﺑﺎﻟﺷ�ﻭﺍﺫ‪ ،‬ﻭﻻ ﻳ َ‬ ‫ﻭﻗﺩ ﻧﻘﻝ ﺍﺑﻥ ﻋﺑﺩ ﺍﻟﺑﺭ ﺇﺟﻣﺎﻉ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻋﻠ�ﻰ ﺃﻧ�ﻪ ﻻ ﺗﺟ�ﻭﺯ ﺍﻟﻘ�ﺭﺍءﺓ‬
‫)‪(17‬‬
‫ﺧﻠﻑ ﻣﻥ ﻳﻘﺭﺃ ِﺑﻬﺎ‪.‬‬
‫ﷲ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑ�ﻥ ﺍﻟﺻ�ﻼﺡ‪ :‬ﻳُﺷ�ﺗﺭﻁ ﺃﻥ ﻳﻛ�ﻭﻥ ﺍﻟﻣﻘ�ﺭﻭء ﺑ�ﻪ ﻋﻠ�ﻰ ﺗ�ﻭﺍﺗﺭ ﻧﻘﻠ�ﻪ ﻋ�ﻥ َﺭﺳُ�ﻭﻝ ِ‬
‫ﻗﺭﺁ ًﻧﺎ ﻭﺍﺳﺗﻔﺎﺽ ﻧﻘﻠﻪ ﺑﺫﻟﻙ‪ ،‬ﻭﺗﻠﻘﺗﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺑﻭﻝ‪ ،‬ﻛﻬﺫﻩ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ؛ ﻷﻥ ﺍﻟﻣﻌﺗﺑ�ﺭ ﻓ�ﻲ‬
‫ﺫﻟﻙ ﺍﻟﻳﻘﻳﻥ ﻭﺍﻟﻘﻁﻊ ‪-‬ﻋﻠﻰ ﻣﺎ ﺗﻘﺭﺭ ﻭ َﺗﻣﻬﱠﺩ ﻓ�ﻲ ﺍﻷﺻ�ﻭﻝ‪ -‬ﻓﻣ�ﺎ ﻟ�ﻡ ﻳﻭﺟ�ﺩ ﻓﻳ�ﻪ ﺫﻟ�ﻙ ِﻣﻣﱠ�ﺎ ﻋ�ﺩﺍ‬
‫�ﺭﻳﻡ‪ ،‬ﻻ ﻣﻧ� َ�ﻊ ﻛﺭﺍﻫ �ﺔٍ‪ ،‬ﻓ��ﻲ ﺍﻟﺻ��ﻼﺓ ﻭﺧ��ﺎﺭﺝ‬ ‫ﺍﻟﻌﺷ��ﺭﺓ‪ ،‬ﻓﻣﻣﻧ��ﻭ ٌﻉ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍءﺓ ﺑ��ﻪ‪ ،‬ﻣﻧ� َ�ﻊ ﺗﺣ� ٍ‬
‫ﺍﻟﺻﻼﺓ…‪ ،‬ﻭﻭﺍﺟﺏٌ ﻋﻠﻰ ﻣﻥ ﻗ�ﺩﺭ ﻋﻠ�ﻰ ﺍﻷﻣ�ﺭ ﺑ�ﺎﻟﻣﻌﺭﻭﻑ ﻭﺍﻟﻧﻬ�ﻲ ﻋ�ﻥ ﺍﻟﻣﻧﻛ�ﺭ ﺃﻥ ﻳﻘ�ﻭﻡ‬
‫ﺑﺎﻟﺷ�ﻭﺍﺫ ﻭﺗﺄﺛﻳﻣ�ﻪ ﺑﻌ�ﺩ ﺗﻌﺭﻳﻔ�ﻪ‪ ،‬ﻭﺇﻥ ﻟ�ﻡ ﻳﻣﺗﻧ�ﻊ ﻓﻌﻠﻳ�ﻪ‬‫ﱢ‬ ‫ﺑﻭﺍﺟﺏ ﺫﻟ�ﻙ…‪ ،‬ﻭﻳﺟ�ﺏ ﻣﻧ�ﻊ ﺍﻟﻘ�ﺎﺭﺉ‬
‫)‪(18‬‬
‫ﺍﻟﺗﻌﺯﻳﺭ ﺑﺷﺭﻁﻪ‪.‬‬
‫ﻭﻻ ﺷﻙ ﺃﻥ ﺍﻟﻣﻌﺭﻓﺔ ﺑﺎﻷﻭﺟﻪ ﺍﻟﺛﺎﺑﺗﺔ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﻋﻥ ﻁﺭﻳﻕ ﺍﻟﺗﻼﻭﺍﺕ ﺍﻟﻣﺳﺟﻠﺔ ﻳﻌﻳﻥ ﺍﻟﻛﺎﻓﺔ‬
‫ﻋﻠﻰ ﺍﻟﺗﻣﻳﻳﺯ ﺑﻳﻥ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ ﻭﺍﻟﺷﺎﺫﺓ‪.‬‬
‫ﺛﺎﻧﻳًﺎ‪ :‬ﺍﻟﺗﻌﻠﻳﻡ‬
‫ﺗﻌﻠ�ﻳﻡ ﺍﻟﻘ�ﺭﺁﻥ ﺷ��ﻌﺎ ٌﺭ ﻣ�ﻥ ﺷ�ﻌﺎﺭﺍﺕ ﺍﻟ��ﺩﻳﻥ‪ ،‬ﺃﺧ�ﺫ ﺑ��ﻪ ﺍﻟﻣﺳ�ﻠﻣﻭﻥ‪ ،‬ﻭﺩﺭﺟ�ﻭﺍ ﻋﻠﻳ��ﻪ ﻓ�ﻲ ﺟﻣﻳ��ﻊ‬
‫�ﻳﻡ‪ ،‬ﻓﺑ��ﺩءﻭﺍ ﺗﻌﻠ��ﻳﻡ ﺍﻟﺻ��ﻐﺎﺭ ﺑ��ﻪ‪ ،‬ﻭﻭﻗ��ﻑ ﺃﺛﺭﻳ��ﺎء ﺍﻟﻣﺳ��ﻠﻣﻳﻥ‬
‫ﺍﻟﺑﻠ��ﺩﺍﻥ‪ ،‬ﻭﺟﻌﻠ��ﻭﻩ ﺃﺻ��ﻝ ﻛ��ﻝ ﺗﻌﻠ� ٍ‬
‫ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺃﻣﻭﺍﻟﻬﻡ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺗﻌﻠﻳﻡ‪.‬‬
‫ﻭﻻ ﺷ��ﻙ ‪-‬ﻛﻣ��ﺎ ﻣ��ﺭﱠ ﻗﺭﻳ ًﺑ��ﺎ‪ -‬ﺃﻥ ﺗﻌﻠ��ﻳﻡ ﺍﻟﻘ��ﺭﺁﻥ ﻳﺣﺗ��ﺎﺝ ﺇﻟ��ﻰ ﺍﻟﻣﺷ��ﺎﻓﻬﺔ ﻭﺍﻟﺳ��ﻣﺎﻉ‪ ،‬ﻭﻛﺛﻳ��ﺭ ﻣ��ﻥ‬
‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﻗﺩ ﻳﺗﻌﺫﺭ ﻋﻠﻳﻬﻡ ﻫﺫﺍ ﺍﻷﻣﺭ ﺑﺳﺑﺏ ﺑﻌﺩ ﺍﻟﻘﺭﺍء ﻋﻧﻬﻡ‪ ،‬ﻛﻣﺎ ﺃﻥ ﻓﻲ ﺍﻟﻣﺟﺗﻣ�ﻊ ﺍﻟﻧﺳ�ﺎ ُء‬
‫‪224‬‬
 ‫ﺍﻟﻼﺗﻲ ﻻ ﻳﺗﻳﺳﺭ ﻟﻬﻥ ﻣﻥ ﻳﻌﻠﻣﻬﻥ ﺍﻟﻘﺭﺁﻥ؛ ﺑﺳﺑﺏ ﺍﻟﻣﻧﻊ ﻣﻥ ﺍﻟﺧﻠﻭﺓ ﺑ�ﺎﻟﻣﺭﺃﺓ‪ ،‬ﻛﻣ�ﺎ ﺭﻭﻯ ﺍﺑْ�ﻥُ‬
‫)‪(19‬‬
‫ﱠﺎﺱ َﻋ ِﻥ ﺍﻟ ﱠﻧ ِﺑﻲﱢ ‪َ ‬ﻗﺎ َﻝ‪ :‬ﻻَ َﻳ ْﺧﻠُ َﻭﻥﱠ َﺭ ُﺟ ٌﻝ ِﺑﺎﻣْ َﺭﺃَ ٍﺓ ﺇِﻻﱠ َﻣ َﻊ ﺫِﻱ َﻣﺣْ َﺭ ٍﻡ‪.‬‬
‫َﻋﺑ ٍ‬
‫ﻙ ﺗﺳ��ﺎﻋﺩ ﻫ��ﺫﻩ ﺍﻟﻔﺋ��ﺔ ﻣ��ﻥ ﺍﻟﻧﺳ��ﺎء ﺍﻟﺗ��ﻲ ﻻ ﻳﺗﻳﺳ��ﺭ َﻟﻬ��ﺎ ﻗ��ﺭﺍءﺓ‬ ‫ﻓﺎﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻣﺳ��ﺟﻠﺔ ﺑ��ﻼ ﺷ� ﱟ‬
‫ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻟﻘﺭﺍء ﺍﻟﻣﺗﺧﺻﺻﻳﻥ‪ ،‬ﻓﻳﺳﺗﻁﻌﻥ ﺳﻣﺎﻉ ﻫ�ﺫﻩ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻓ�ﻲ ﻛ�ﻝ ﻭﻗ�ﺕ‪ ،‬ﻭﻓ�ﻲ‬
‫ﻛﻝ ﻣﻛﺎﻥ‪ ،‬ﻣﻊ ﻛﻭﻥ ﺍﻟﻘﺎﺭﺉ ﺧﺑﻳﺭً ﺍ ﻧﻣﻭﺫﺟﻲ ﺍﻷﺩﺍء‪ ،‬ﻭﻻ ﻳﺿﺭ ﻣﻊ ﺫﻟﻙ ﺍﻟﺧﻠﻭﺓ ﺑﻪ‪.‬‬
‫ﻭﻫﻧ��ﺎﻙ ﻓﺋ��ﺔ ﺃﺧ��ﺭﻯ ﻻ ﺗﺳ��ﺗﻁﻳﻊ ﺍﻻﻋﺗﻣ��ﺎﺩ ﻋﻧ��ﺩ ﺍﻟﺣﻔ��ﻅ ﺇﻻ ﻋﻠ��ﻰ ﺍﻟﺗﻠﻘ��ﻲ ﺍﻟﺷ��ﻔﻬﻲ‪ ،‬ﻭﻫ��ﻡ‬
‫ﺍﻟﻣﻛﻔﻭﻓ��ﻭﻥ‪ ،‬ﻓﻬ��ﺅﻻء ﻋﻧ��ﺩﻣﺎ ﻳﺗﻌﻠﻣ��ﻭﻥ ﺍﻟﻘ��ﺭﺁﻥ ﻳﺗﻁﻠﺑ��ﻭﻥ ﻣ��ﻥ ﺍﻟﻣﻌﻠ��ﻡ ﺟﻬ � ًﺩﺍ ﻛﺑﻳ��ﺭً ﺍ‪ ،‬ﻷﻧ��ﻪ ﻻ‬
‫ﻣﺭﺟﻊ ﻟﻬﻡ ﻣ�ﻥ ﺍﻟﺻ�ﺣﻑ ﻳﺭﺟﻌ�ﻭﻥ ﺇﻟﻳ�ﻪ‪ ،‬ﻭﻫ�ﺫﻩ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻣﺳ�ﺟﻠﺔ ﺗﻳﺳ�ﺭ ﻋﻠ�ﻳﻬﻡ ﻭﺟ�ﻭﺩ‬
‫ﺍﻟﻘﺎﺭﺉ ﻣﻌﻬﻡ‪ ،‬ﻭﺗﻘﻠﻝ ﻋﻧﺎء ﺍﻟﻣﻘﺭﺋﻳﻥ ﺍﻟﺫﻳﻥ ﻳﻌﻠﻣﻭ َﻧﻬﻡ‪.‬‬
‫(ـ)‪ (20‬ﻓﻲ ﻣﺻ�ﺭ ﻓ�ﻲ ﻋ�ﺎﻡ ‪1959‬ﻡ ﻟﻳﺳ�ﺗﻔﻳﺩ ﺑ�ﻪ‬ ‫ﻭﻗﺩ ﻁﺑﻊ ﺍﻟﻘﺭﺁﻥ ﺑﻁﺭﻳﻘﺔ ﺑﺭﻳﻝ )‬
‫ﺍﻟﻣﻛﻔﻭﻓﻭﻥ‪ ،‬ﻏﻳﺭ ﺃﻥ ﻫﻧﺎﻙ ﺻﻌﻭﺑﺎﺕ ﻛﺛﻳﺭﺓ ﻓﻲ ﺍﺳﺗﻌﻣﺎﻝ ﻫﺫﻩ ﺍﻟﻁﺭﻳﻘ�ﺔ‪ ،‬ﺇﺫ ﻻ ﻳ�ﺅﻣﻥ ﻣﻌﻬ�ﺎ‬
‫ﺗﻌﺭﺽ ﺍﻟﻘﺎﺭﺉ ﻟﻠﺧﻁﺄ‪ ،‬ﻛﻣﺎ ﺃ ﱠﻧﻬﺎ ﺗﻛﻭﻥ ﻓﻲ ﻣﺟﻠﺩﺍﺕ ﻛﺛﻳﺭﺓ‪ ،‬ﻳﺛﻘ�ﻝ ﺣﻣﻠﻬ�ﺎ‪ ،‬ﻭﺗﺳ�ﺗﻠﺯﻡ ﺗ�ﺩﺭﻳﺑًﺎ‬
‫ﺻﺎ ﻻ ﻳﺗﺎﺡ ﻟﻛﻝ ﻣﻛﻔﻭﻑ‪ ،‬ﻓﻛﺎﻧﺕ ﻫﺫﻩ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺳﺟﻠﺔ ﻣﻥ ﺃﻋﻅ�ﻡ ﺍﻟﻣﺳ�ﺎﻋﺩﻳﻥ ﻋﻠ�ﻰ‬ ‫ﺧﺎ ًّ‬
‫)‪(21‬‬
‫ﺗﻌﻠﻡ ﻫﺅﻻء ﺍﻟﻣﻛﻔﻭﻓﻳﻥ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﻭﺗﻔﻳﺩ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺳﺟﻠﺔ ﻣﺗﻌﻠﻣﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻓﻲ ﺑﻁﺭﻳﻘﻳﻥ ﺃﺳﺎﺳﻳﻳﻥ‪ ،‬ﻫﻣﺎ‪:‬‬
‫‪ - 1‬ﻭﺿﻊ ﺍﻟﻧﻣﺎﺫﺝ ﺍﻟﺻﻭﺗﻳﺔ ﻟﻠﺗﻼﻭﺓ ﺍﻟﻣﺗﻘﻧﺔ‬
‫ﻛﻣﺎ ﻣﺭﱠ ﻓﻲ ﻓﻛﺭﺓ ﺍﻟﺟﻣﻊ ﺍﻟﺻ�ﻭﺗﻲ ﻗﺭﻳﺑً�ﺎ ‪-‬ﺃﺭﺍﺩ ﺻ�ﺎﺣﺏ ﻫ�ﺫﺍ ﺍﻟﻣﺷ�ﺭﻭﻉ ﺃﻥ ﻳﺟﻣ�ﻊ ﺍﻟﻘ�ﺭﺁﻥ‬
‫ﺻﻭﺗﻳًﺎ ﻋﻠﻰ ﻁﺭﻳﻘﺔ ﺍﻟﺗﺭﺗﻳﻝ ﺍﻟﻣﺭﺳﻝ‪ ،‬ﻋﻠﻰ ﻧﺣ�ﻭ ﻳﺷ�ﺑﻪ ﻗ�ﺭﺍءﺓ ﺍﻷﺋﻣ�ﺔ ﻓ�ﻲ ﺍﻟﺻ�ﻠﻭﺍﺕ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺑﺗﻌﺩ ﺍﻟﻘﺭﺍء ﻓﻲ ﺫﻟﻙ ﺍﻟﺟﻣﻊ ﻋﻥ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺗﻁﺭﻳﺑﻳﺔ‪ ،‬ﻭﻫ�ﺫﻩ ﺍﻟﻧﻣ�ﺎﺫﺝ ﺍﻟﻣﻘﺗﺭﺣ�ﺔ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺍءﺓ‬
‫ﺍﻟﻣﺭﺳﻠﺔ ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﺗ�ﺩﺑﺭ ﻭﺍﻟﺧﺷ�ﻭﻉ‪ ،‬ﻭﺃﻋ�ﻭﻥ ﻟﻠﻣ�ﺗﻌﻠﻡ ﻋﻠ�ﻰ ﺇﺗﻘ�ﺎﻥ ﺍﻟ�ﺗﻼﻭﺓ‪ ،‬ﻛﻣ�ﺎ ﺃ ﱠﻧﻬ�ﺎ ﻓ�ﻲ‬
‫ﻁ��ﻭﻕ ﻛﺎﻓ��ﺔ ﺍﻟﻧ��ﺎﺱ‪ ،‬ﺑﺧ��ﻼﻑ ﺍﻟﻘ��ﺭﺍءﺓ ﺍﻟﺗﻁﺭﻳﺑﻳ��ﺔ ﺍﻟﺗ��ﻲ ﺗﺣﺗ��ﺎﺝ ﺇﻟ��ﻰ ﻗ��ﻭﺓ ﺍﻟﺻ��ﻭﺕ‪ ،‬ﻭﻁ��ﻭﻝ‬
‫)‪(22‬‬
‫ﺍﻟﻧﻔﺱ‪ ،‬ﻭﺗﺣﺗﺎﺝ ﺇﻟﻰ ﺩﺭﺍﺳﺔ ﻗﻭﺍﻋﺩ ﺧﺎﺻﺔ ِﺑﻬﺎ‪.‬‬
‫ﻭﺃﻭﺩ ﺍﻹﺷ��ﺎﺭﺓ ﻫﻧ��ﺎ ﺇﻟ��ﻰ ﺃﻣ��ﺭ ﺧﻁﻳ��ﺭ ﻓ��ﻲ ﺷ��ﺄﻥ ﺍﻟﺗﺳ��ﺟﻳﻼﺕ ﺍﻟﺻ��ﻭﺗﻳﺔ ﻟﻠﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ‪ ،‬ﻓﻘ��ﺩ‬
‫ﺍﻧﺗﺷﺭ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻷﺧﻳﺭ ﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺁﻥ ﻛﻠﻪ ﺃﻭ ﺑﻌﺿﻪ ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﺣﺗﻰ‬
‫ﺻ��ﺎﺭﺕ ﺗﺗﻧ��ﺎﻓﺱ ﻓﻳ��ﻪ ﺍﻹﺫﺍﻋ��ﺎﺕ‪ ،‬ﻭﺗﺟ��ﺎﻭﺯ ﺍﻷﻣ��ﺭ ﺍﻟﺗﺳ��ﺟﻳﻝ ﻓ��ﻲ ﺍﻹﺫﺍﻋ��ﺎﺕ ﺇﻟ��ﻰ ﺗﺳ��ﺟﻳﻝ‬
‫ﻗﺭﺍءﺍﺕ ﺍﻷﺋﻣﺔ ﻓﻲ ﺍﻟﻣﺳﺎﺟﺩ ﻓﻲ ﺻﻼﺓ ﺍﻟﺗﺭﺍﻭﻳﺢ ﻭﻏﻳﺭﻫﺎ‪.‬‬
‫ﻭﻫﺫﻩ ﺍﻷﻋﻣﺎﻝ ﺧﻁﻳﺭﺓ ﻣﻥ ﻭﺟﻭﻩ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺋﻣﻳﻥ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺗﺳﺟﻳﻼﺕ ﻻ ﻳﺭﺍﻋﻭﻥ ﻓﻳﻬﺎ ﺷﻳ ًﺋﺎ ﺃﻛﺛﺭ ﻣﻥ ﺟﻣ�ﺎﻝ ﺻ�ﻭﺕ‬
‫ﺍﻟﻘﺎﺭﺉ ‪-‬ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ‪ ،‬ﺃﻭ ﺷﻬﺭﺗﻪ‪.‬‬
‫ﻭﺍﻟﺛ��ﺎﻧﻲ‪ :‬ﺃﻥ ﻫ��ﺫﻩ ﺍﻟﻣﺻ��ﺎﺣﻑ ﻳﻛ��ﻭﻥ ﻓﻳﻬ��ﺎ ﻣ�ﻥ ﺍﻷﺧﻁ��ﺎء ﻣ��ﺎ ﻻ ﻳﻐﺗﻔ��ﺭ ﻣﺛﻠ��ﻪ ﻓ��ﻲ ﻣﻭﺿ��ﻊ‬
‫ﺍﻟﺗﺳ��ﺟﻳﻝ‪ ،‬ﻭﺇﻥ ﺍﻏﺗﻔ��ﺭ ﻓ��ﻲ ﺍﻟﺻ��ﻼﺓ ﻣ��ﺛﻼً‪ ،‬ﻷﻥ ﺍﻟﻘ��ﺎﺭﺉ ﻋﺭﺿ��ﺔ ﻟﻠﺧﻁ��ﺄ‪ ،‬ﻭﻻ ﻳﺗﻳﺳ��ﺭ ﻟ��ﻪ‬
‫ﺗﺻ��ﺣﻳﺢ ﺍﻷﺧﻁ��ﺎء ﺩﺍﺋ ًﻣ��ﺎ‪ ،‬ﺑﺧ��ﻼﻑ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻣﺳ��ﺟﻠﺔ‪ ،‬ﻓ��ﺈﻥ ﺳ��ﺎﻣﻌﻬﺎ ﻳﺛ��ﻕ ﺃ ﱠﻧﻬ��ﺎ ﻗ��ﺭﺁﻥ‬
‫ﺻﺣﻳﺢ ﻻ ﺧﻁﺄ ﻓﻳﻪ‪.‬‬

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‫ﻭﺍﻟﺛﺎﻟﺙ‪ :‬ﺃﻥ ﻫﺫﻩ ﺍﻟﺗﺳ�ﺟﻳﻼﺕ ﻻ ﻳﺗ�ﻭﻓﺭ َﻟﻬ�ﺎ ﻣ�ﻥ ﻳﺭﺍﺟﻌﻬ�ﺎ ﻻ ﻓ�ﻲ ﺃﺛﻧ�ﺎء ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﻻ ﻗﺑ�ﻝ‬
‫ﺍﻟﻌﺭﺽ ﻭﺍﻹﺫﺍﻋﺔ‪ ،‬ﻓﺿﻼ ﻋﻥ ﺃﻥ ﻳﻭﺟﻪ ﺍﻟﻘ�ﺎﺭﺉ ﺇﻟ�ﻰ ﻭﺟ�ﻪ ﺍﻟﺻ�ﻭﺍﺏ ﺃﺛﻧ�ﺎء ﻗﺭﺍءﺗ�ﻪ‪ ،‬ﻭﻻ‬
‫ﺷﻙ ﺃﻥ ﺍﻟﻘ�ﺎﺭﺉ ‪-‬ﻏﺎﻟﺑً�ﺎ‪ -‬ﺃﻗ�ﻝ ﺑﺻ�ﺭً ﺍ ﺑﺄﺧﻁﺎﺋ�ﻪ ﻣﻣ�ﻥ ﻳﺳ�ﻣﻌﻪ‪ ،‬ﺧﺎﺻ�ﺔ ﺇﺫﺍ ﻛ�ﺎﻧﻭﺍ ﻣ�ﻥ ﺃﻫ�ﻝ‬
‫ﺍﻟﺣﺫﻕ ﻭﺍﻹﺗﻘﺎﻥ‪.‬‬
‫ﻭﺳ��ﻳﺄﺗﻲ ‪-‬ﺇﻥ ﺷ��ﺎء ﷲ ﺑﻳ��ﺎﻥ ﻣ��ﺎ ﻟ ِﻘ َﻳ ْﺗ��ﻪ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﺗ��ﻲ ﺳ��ﺟﻠﺕ ﻓ��ﻲ ﻣﺻ��ﺭ ﺗﻧﻔﻳ��ﺫﺍ ﻟﻬ��ﺫﺍ‬
‫ﺍﻟﻣﺷﺭﻭﻉ ﻣﻥ ﺍﻟﻌﻧﺎﻳ�ﺔ ﻭﺍﻟﺩﻗ�ﺔ‪ ،‬ﻭﻣ�ﻥ ﺍﻟﻭﺍﺟ�ﺏ ﻋﻠ�ﻰ ﺍﻟﻘ�ﺭﺍء ﺍﻵﻥ ﺃﻥ ﻳﺭﺟﻌ�ﻭﺍ ﺇﻟﻳﻬ�ﺎ ﻭﻳﻘﺗﻔ�ﻭﺍ‬
‫ﺃﺛﺭﻫﺎ ﻓﻲ ﺍﻟﺩﻗﺔ ﻭﺍﻟﻌﻧﺎﻳﺔ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺛﻕ ﺍﻟﻘﺎﺭﺉ ﺑﻧﻔﺳﻪ‪ ،‬ﻓﻳﺗﺭﻓﻊ ﻋﻥ ﺃﻥ ﻳﺭﺍﺟﻊ ﻗﺭﺍءﺗﻪ ﻏﻳﺭﻩ‪،‬‬
‫ﷲ ‪ ‬ﺃﺳﻭﺓ ﺣﺳﻧﺔ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﻣﻊ ﻓﺻ�ﺎﺣﺗﻪ ﻭﻋﺻ�ﻣﺗﻪ ﻓ�ﻲ ﺍﻟ�ﺑﻼﻍ ﻋ�ﻥ ﷲ‪،‬‬ ‫ﻭﻟﻧﺎ ﻓﻲ َﺭﺳُﻭﻝ ِ‬
‫)‪(23‬‬
‫ﻳﺩﺍﺭﺱ ﺟﺑﺭﻳﻝ ﺍﻟﻘﺭﺁﻥ ﻭﻳﻌﺭﺿﻪ ﻋﻠﻳﻪ ﻓﻲ ﺭﻣﺿﺎﻥ ﻣﻥ ﻛﻝ ﻋﺎﻡ‪ ،‬ﻛﻣﺎ ﻣﺭ ﺑﻧﺎ‪.‬‬
‫‪ - 2‬ﻋﻼﺝ ﻣﺷﻛﻠﺔ ﺍﺧﺗﻼﻑ ﺭﺳﻡ ﺍﻟﻣﺻﺎﺣﻑ ﻋﻥ ﺍﻟﺭﺳﻡ ﺍﻹﻣﻼﺋﻲ‬
‫ﺳ�ﺑﻕ ﻓ��ﻲ ﺍﻟﺣ��ﺩﻳﺙ ﻋ�ﻥ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ)‪ (24‬ﺑﻳ�ﺎﻥُ ﺃﻭﺟ��ﻪ ﺍﺧ��ﺗﻼﻑ ﺧﻁﻬ�ﺎ ﻋ��ﻥ ﺍﻟﺧ��ﻁ‬
‫ﺍﻹﻣﻼﺋﻲ ﺍﻟﻘﻳﺎﺳﻲ‪ ،‬ﻭﻻ ﺷﻙ ﺃﻥ ﺍﻟﻣﺗﻌﻠﻡ ﺍﻟﻣﺑﺗﺩﺉ ﻓﻲ ﺗﻌﻠﻡ ﺍﻟﻘﺭﺁﻥ ﻳﻠﻘﻰ ﺻﻌﻭﺑﺎﺕ ﻛﺛﻳ�ﺭﺓ ﻓ�ﻲ‬
‫ﺍﻟﺗﻌﺎﻣﻝ ﻣﻊ ﺍﻟﺧﻁ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ ،‬ﻭﻣﺎ ﺗﻠﺑﺙ ﻫﺫﻩ ﺍﻟﺻﻌﻭﺑﺎﺕ ﺃﻥ ﺗﺯﻭﻝ ﺇﺫﺍ ﻣ�ﺎ ﻻﻥ ﻟﺳ�ﺎﻧﻪ ﺑﻛﺗ�ﺎﺏ‬
‫ﷲ‪ ،‬ﻭﺗﻌﻠﻡ ﻣﻧﻪ ﺑﻌﺽ ﺍﻟﺳﻭﺭ‪.‬‬
‫ﻭﻣﻊ ﻣﺎ ﺭﺃﻳﻧﺎﻩ ﻣﻥ ﺭﺟﺣﺎﻥ ﺍﻟﻘﻭﻝ ﺑﻭﺟﻭﺏ ﺍﻟﺗﺯﺍﻡ ﺍﻟﺭﺳﻡ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻓ�ﻲ ﻛﺗﺎﺑ�ﺔ ﺍﻟﻣﺻ�ﺎﺣﻑ‪،‬‬
‫ﻭﻣﻊ ﺍﻟﺻﻌﻭﺑﺎﺕ ﺍﻟﺗﻲ ﻧﺭﺍﻫﺎ ﻓﻲ ﺻﻭﺭﺓ ﻫﺫﺍ ﺍﻟﺭﺳﻡ ﺍﻟﻣﺧﺎﻟﻔﺔ ﻟﻠﺭﺳﻡ ﺍﻟﻘﻳﺎﺳﻲ‪ ،‬ﻭﺍﻟﺻ�ﻌﻭﺑﺎﺕ‬
‫ﺍﻟﻧﺎﺷ��ﺋﺔ ﻋ��ﻥ ﺍﺧ���ﺗﻼﻑ ﻁﺭﻳﻘ��ﺔ ﺿ��ﺑﻁ ﺍﻟﻣﺻ���ﺎﺣﻑ ﺑ��ﻳﻥ ﺍﻟﻣﺷ��ﺎﺭﻗﺔ ﻭﺍﻟﻣﻐﺎﺭﺑ���ﺔ‪ ،‬ﻣ��ﻊ ﻫ���ﺫﻩ‬
‫ﺍﻟﺻ��ﻌﻭﺑﺎﺕ ﺗﻅﻬ��ﺭ ﻗﻳﻣ��ﺔ ﺍﻟﺗﺳ��ﺟﻳﻼﺕ ﺍﻟﺻ��ﻭﺗﻳﺔ‪ ،‬ﺍﻟﺗ��ﻲ ﺗﺄﺧ��ﺫ ﺳ��ﺎﻣﻌﻬﺎ ﻣﺑﺎﺷ��ﺭﺓ ﺇﻟ��ﻰ ﺍﻟﻭﺟ��ﻪ‬
‫ﺍﻟﺻﺣﻳﺢ ﻓﻲ ﺍﻷﺩﺍء‪ ،‬ﻓﺗﻭﻓﺭ ﻋﻠﻳﻪ ﻋﻧﺎء ﺍﻟﺗﻔﻛﻳﺭ ﻓﻲ ﻛﻝ ﻫﺫﻩ ﺍﻟﺧﻼﻓﺎﺕ‪.‬‬
‫ﻻ ﺷ��ﻙ ﺃﻥ ﺍﻟﻣﺻ��ﺣﻑ ﺍﻟﻣﺳ��ﺟﻝ ﺻ��ﻭﺗ ًّﻳﺎ ﻳﺣ��ﻝ ﻣﺷ��ﻛﻠﺔ ﻛﺑﻳ��ﺭﺓ ﻓ��ﻲ ﺃﻣ��ﺭ ﺍﺧ��ﺗﻼﻑ ﺍﻟﺭﺳ��ﻡ‬
‫ﺍﻟﻌﺛﻣﺎﻧﻲ ﻋﻥ ﺍﻟﻘﻳﺎﺳ�ﻲ‪ ،‬ﻭﺍﺣﺗﻣ�ﺎﻝ ﺧﻁ�ﺄ ﺍﻟﻘ�ﺎﺭﺉ ﻓﻳ�ﻪ‪ ،‬ﻭﻗ�ﺩﻳﻣﺎ ﻟﻣ�ﺎ ﻛﺛ�ﺭ ﺍﻟﻠﺣ�ﻥ ﻭﺍﻟﺧﻁ�ﺄ ﺑ�ﻳﻥ‬
‫ﺍﻟﻧ���ﺎﺱ‪ ،‬ﻭﺿ���ﻊ ﺍﻟﻌﻠﻣ���ﺎء ﻋﻼﻣ���ﺎﺕ ﻧﻘ���ﻁ ﺍﻟﺣ���ﺭﻭﻑ‪ ،‬ﺛ���ﻡ ﻋﻼﻣ���ﺎﺕ ﺍﻟﺿ���ﺑﻁ‪ ،‬ﻭﻭﻗ���ﻊ ﺃﻳ ً‬
‫ﺿ���ﺎ‬
‫ﺣﻳﻠﺔ‪ ،‬ﻓﻠﻡ ﻳﻘ�ﺩﺭﻭﺍ ﺇﻻ ﻋﻠ�ﻰ ﺍﻷﺧ�ﺫ ﻣ�ﻥ ﺃﻓ�ﻭﺍﻩ‬ ‫ً‬ ‫ﺍﻟﺗﺻﺣﻳﻑ ﻋﻠﻰ ﺑﻌﺽ ﺍﻟﻧﺎﺱ‪ ،‬ﻓﺎﻟﺗﻣﺳﻭﺍ ﻟﺫﻟﻙ‬
‫ﺍﻟﺭﺟﺎﻝ‪ ،‬ﻓﺭﺟﻊ ﺍﻷﻣﺭ ﺇﻟﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻳﻪ ﺃﻭﻻً ﻣﻥ ﺃﻫﻣﻳﺔ ﺍﻟﺗﻠﻘﻲ ﺍﻟﺷ�ﻔﻬﻲ‪ ،‬ﻭﻫ�ﺫﻩ ﺍﻟﻣﺻ�ﺎﺣﻑ‬
‫ﺍﻟﻣﺳ���ﺟﻠﺔ ﺑﺎﻟﺷ���ﺭﻭﻁ ﺍﻟﺗ���ﻲ ﺗﺿ���ﻣﻥ ﺍﻟﺩﻗ���ﺔ ﻭﺍﻹﺗﻘ���ﺎﻥ ﺗ���ﻭﻓﺭ ﺟﻬ��� ًﺩﺍ ﻛﺑﻳ���ﺭً ﺍ ﻋﻠ���ﻰ ﺍﻟﻣﻌﻠﻣ���ﻳﻥ‬
‫)‪(25‬‬
‫ﻭﺍﻟﻣﺗﻌﻠﻣﻳﻥ‪.‬‬
‫)‪(26‬‬ ‫ً‬
‫ﺛﺎﻟﺛﺎ‪ :‬ﺍﻟﺩﻓـــﺎﻉ‬
‫‪ - 1‬ﻣﻌﺎﺿﺩﺓ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻲ ﺍﻟﻣﺟﻣﻊ ﻋﻠﻳﻪ‬
‫ﺳﺑﻕ ﻓﻲ ﺍﻷﺑﻭﺍﺏ ﺍﻟﺛﻼﺛﺔ ﺍﻷﻭﻟﻰ ﻣﻥ ﻫﺫﺍ ﺍﻟﺑﺣﺙ ﻋ�ﺭﺽ ﺍﻟﻁﻌ�ﻭﻥ ﺍﻟﺗ�ﻲ ﻁﻌ�ﻥ ِﺑﻬ�ﺎ ﺃﻋ�ﺩﺍء‬
‫ﺍﻟﺩﻳﻥ ﻋﻠﻰ ﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﻭﻧﻘﻠ�ﻪ‪ ،‬ﻭﺍﻟ�ﺭﺩ ﻋﻠﻳﻬ�ﺎ‪ ،‬ﻭﺍﻟﺟﻣ�ﻊ ﺍﻟﺻ�ﻭﺗﻲ ﻳ�ﺩﻓﻊ ﺍﻟﻛﺛﻳ�ﺭ ﻣ�ﻥ‬
‫ﻫﺫﻩ ﺍﻟﻁﻌﻭﻥ‪ ،‬ﻭﻳﻌﺿ�ﺩ ﺍﻟﻣﺻ�ﺣﻑ ﺍﻟﻌﺛﻣ�ﺎﻧﻲ ﺍﻟﻣﺟﻣ�ﻊ ﻋﻠﻳ�ﻪ‪ ،‬ﻭﺫﻟ�ﻙ ﺑ�ﺎﻻﻟﺗﺯﺍﻡ ِﺑﻣ�ﺎ ﺛﺑ�ﺕ ﻣ�ﻥ‬
‫ً )‪(27‬‬
‫ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺗﻲ ﻣﻥ ﺷﺭﻭﻁ ﻗﺑﻭﻟﻬﺎ ﻣﻭﺍﻓﻘﺔ ﺃﺣﺩ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﻭﻟﻭ ﺍﺣﺗﻣﺎﻻ‪.‬‬
‫‪ - 2‬ﺩﺭء ﺍﻟﺗﺣﺭﻳﻑ‬
‫ﻭﻛﺫﻟﻙ ﻓﻲ ﺍﻟﺗﺳﺟﻳﻝ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺻﻳﺎﻧﺔ ﻟﻪ ﻋﻥ ﺍﻟﺗﺣﺭﻳﻑ‪.‬‬
‫‪226‬‬
‫ﻭﻗ�ﺩ ﻳﺣﺻ��ﻝ ﺍﻟﺗﺣﺭﻳ�ﻑ ﺑﻐﻳ��ﺭ ﻗﺻ�ﺩ‪ ،‬ﻛﻣ��ﺎ ﻧ��ﺭﻯ ﻣ�ﻥ ﺍﻧﺗﺷ��ﺎﺭ ﺍﻟﻠﺣ�ﻥ ﺑ��ﻳﻥ ﺍﻟﻧ�ﺎﺱ ﻣﻧ��ﺫ ﺯﻣ��ﻥ‬
‫ﺑﻌﻳﺩ‪ ،‬ﻭﺷﺩﺓ ﺍﻧﺗﺷﺎﺭﻩ ﻓﻲ ﻫﺫﺍ ﺍﻟﺯﻣﺎﻥ‪ ،‬ﻟِﻣﺎ ﺃﺻﺑﺢ ﻋﻠﻳ�ﻪ ﺍﻟﻧ�ﺎﺱ ﻣ�ﻥ ﺍﻟﺑﻌ�ﺩ ﻋ�ﻥ ﻟﻐ�ﺔ ﺍﻟﻌ�ﺭﺏ‪،‬‬
‫ﻓﺄﺻﺑﺣﻭﺍ ﻓﻲ ﺣﺎﺟ�ﺔ ﺇﻟ�ﻰ ﺳ�ﻣﺎﻉ ﺍﻟﻘ�ﺭﺁﻥ ﻋﻠ�ﻰ ﺍﻟﻭﺟ�ﻪ ﺍﻟﺻ�ﺣﻳﺢ‪ ،‬ﻭﺗﺄﻛ�ﺩ ﻓ�ﻲ ﺣﻘﻬ�ﻡ ﻭﺟ�ﻭﺏ‬
‫ﺍﻟﺗﻠﻘﻲ ﺍﻟﺷﻔﻬﻲ‪ ،‬ﻭﻋﺩﻡ ﺍﻻﻛﺗﻔﺎء ﺑﺎﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﻛﺗﻭﺑﺔ‪.‬‬
‫ﻛﻣﺎ ﻗﺩ ﺷﻥﱠ ﺑﻌﺽ ﺃﻋﺩﺍء ﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻷﺧﻳﺭ ﺣﺭﺑًﺎ ﺷﻌﻭﺍء ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺣﺗ�ﻰ ﻗ�ﺩ‬
‫ﻅﻬﺭ ﻣﻥ ﻳﺣﺎﻭﻝ ﺗﺣﺭﻳﻑ ﺍﻟﻘﺭﺁﻥ ﺟﻬﺎﺭً ﺍ‪ ،‬ﻛﻣﺎ ﻓﻌﻠﺕ ﺇﺳ�ﺭﺍﺋﻳﻝ ﻓ�ﻲ ﻋ�ﺎﻡ ‪1960‬ﻡ ﻣ�ﻥ ﻁﺑ�ﻊ‬
‫ﻣﺎﺋ��ﺔ ﺃﻟ��ﻑ ﻧﺳ��ﺧﺔ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ‪ ،‬ﺗﺣﺗ��ﻭﻱ ﻋﻠ��ﻰ ﺍﻟﻛﺛﻳ��ﺭ ﻣ��ﻥ ﺍﻟﺗﺣﺭﻳ��ﻑ ﻭﺍﻟﺗﺑ��ﺩﻳﻝ‪ ،‬ﻣ��ﻥ‬
‫ﺃﺧﻁﺎء ﻟﻔﻅﻳﺔ ﻭﻣﻁﺑﻌﻳﺔ‪ ،‬ﻭﻣﻥ ﺣﺫﻑ ﺑﻌﺽ ﺍﻟﻛﻠﻣﺎﺕ‪ ،‬ﻭﺇﺳﻘﺎﻁ ﺑﻌﺽ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻗﺎﻡ ﺍﻟﻌﻠﻣ�ﺎء‬
‫ﺍﻟﻣﺳﻠﻣﻭﻥ ﺑﺎﻟﻭﺍﺟﺏ ﻋﻠﻳﻬﻡ ﺗﺟﺎﻩ ﺗﻠﻙ ﺍﻟﻬﺟﻣﺔ ﺍﻟﺷﺭﺳ�ﺔ‪ ،‬ﻓﺑﻳﻧ�ﻭﺍ ﻣ�ﺎ ﻓ�ﻲ ﺗﻠ�ﻙ ﺍﻟﻣﺻ�ﺎﺣﻑ ﻣ�ﻥ‬
‫)‪(28‬‬
‫ﺍﻷﺧﻁﺎء‪ ،‬ﻭﺃﺑﺭﺯﻭﻫﺎ ﻟﻠﻣﺳﻠﻣﻳﻥ ﻭﺣﺫﺭﻭﻫﻡ ﻣﻧﻬﺎ‪ ،‬ﻭﻣﻥ ﺗﺩﺍﻭﻝ ﺗﻠﻙ ﺍﻟﻣﺻﺎﺣﻑ‪.‬‬
‫ﻭﻗﺩ ﺍﻋﺗﺑﺭ ﻣﺷﺭﻭﻉ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﺭﺗﻝ ﻭﺳﻳﻠﺔ ﻓﻌﺎﻟﺔ ﻟِﻣﻘﺎﻭﻣﺔ ﻫﺫﻩ ﺍﻟﺟﺭﻳﻣﺔ‪ ،‬ﻭﺍﻋﺗﺑ�ﺭ ً‬
‫ﺣ�ﺩﺛﺎ‬
‫ﻋﺎ َﻟﻣﻳﺎ ﻟﻣﻛﺎﻓﺣﺔ ﺗﺣﺭﻳﻑ ﺇﺳﺭﺍﺋﻳﻝ ﻟﻠﻘﺭﺁﻥ‪ ،‬ﻭﺗﻘﺭﺭ ﺗﻭﺯﻳﻊ ﺍﻟﻣﺻﺣﻑ ﺍﻟﻣﺭﺗﻝ ﻓﻲ ﺍﻟﺑﻼﺩ ﺍﻟﺗﻲ‬
‫)‪(29‬‬
‫ﻭﺯﻋﺕ ﻓﻳﻬﺎ ﺇﺳﺭﺍﺋﻳﻝ ﻣﺻﺎﺣﻔﻬﺎ ﺍﻟﻣﺣﺭﻓﺔ‪.‬‬

‫)‪ (1‬ﺍﻧﻅﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪ 131‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬

‫)‪ (2‬ﻫﺫﻩ ﺍﻟﺛﻣﺎﻧﻳﺔ ﻫﻲ ﻁ�ﺭﻕ ﻧﻘ�ﻝ ﻭﺗﺣﻣﱡ�ﻝ ﺍﻟﺣ�ﺩﻳﺙ‪ ،‬ﻛﻣ�ﺎ ﻳ�ﺫﻛﺭﻫﺎ ﺍﻟﻣﺣ�ﺩﺛﻭﻥ‪ ،‬ﻳﻧﻅ�ﺭ ﻓ�ﻲ ﺍﻟﺗﻌﺭﻳ�ﻑ ﺑﻛ�ﻝ ﻁﺭﻳﻘ�ﺔ ﻣﻧﻬ�ﺎ‪:‬‬
‫ﻣﻘﺩﻣﺔ ﺍﺑﻥ ﺍﻟﺻﻼﺡ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﺣﺩﻳﺙ ﺹ ‪.180-132‬‬
‫)‪ (3‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(279/1‬‬
‫)‪ (4‬ﻓﻲ ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ )ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ(‪.‬‬
‫)‪ (5‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﺏ ﺍﻟﻘﺭﺍء ﻣﻥ ﺃﺻ�ﺣﺎﺏ ﺍﻟﻧﺑ�ﻲ ‪ ‬ﺡ ‪.5000‬ﺍﻧﻅ�ﺭ ﺍﻟﺻ�ﺣﻳﺢ‬
‫ﻣﻊ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ )‪.(662/8‬‬
‫)‪ (6‬ﻣﻥ ﺍﻵﻳﺔ ‪ 41‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﻧﺳﺎء‪.‬‬
‫ﻙ )‪ (711/8‬ﺡ ‪.5050‬‬ ‫ﺉ َﺣﺳْ ُﺑ َ‬
‫ﺎﺭ ِ‬ ‫ﺉ ﻟ ِْﻠ َﻘ ِ‬
‫ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ َﺑﺎﺏ َﻗ ْﻭ ِﻝ ْﺍﻟ ُﻣ ْﻘ ِﺭ ِ‬
‫)‪(7‬‬

‫)‪ (8‬ﺭﻭﺍﻩ ﺍﻟﺑﺧ��ﺎﺭﻱ ﻓ��ﻲ ﺻ��ﺣﻳﺣﻪ ﻛﺗ��ﺎﺏ ﺗﻔﺳ��ﻳﺭ ﺍﻟﻘ��ﺭﺁﻥ ﺑ��ﺎﺏ ﺳ��ﻭﺭﺓ { ﻟ��ﻡ ﻳﻛ��ﻥ} )‪ (597/8‬ﺡ ‪ ،4960‬ﻭﻣﺳ��ﻠﻡ ﻓ��ﻲ‬
‫�ﺎﻥ ْﺍﻟ َﻘ ِ‬
‫�ﺎﺭ ُ‬
‫ﺉ‬ ‫�ﻝ َﻭ ْﺍﻟﺣ ﱠُ�ﺫ ِ‬
‫ﺍﻕ ﻓِﻳ� ِﻪ َﻭﺇِﻥْ َﻛ َ‬ ‫�ﻝ ْﺍﻟ َﻔﺿْ ِ‬‫ﺁﻥ َﻋﻠَ�ﻰ ﺃَﻫْ ِ‬ ‫ﺏ ﻗ َِ�ﺭﺍ َء ِﺓ ْﺍﻟﻘُ�ﺭْ ِ‬
‫ﺻﺣﻳﺣﻪ ﻛﺗﺎﺏ ﺻ�ﻼﺓ ﺍﻟﻣﺳ�ﺎﻓﺭﻳﻥ َﺑ�ﺎﺏ ﺍﺳْ � ِﺗﺣْ َﺑﺎ ِ‬
‫ﺃَ ْﻓ َ‬
‫ﺿ َﻝ ﻣ َِﻥ ْﺍﻟ َﻣ ْﻘﺭُﻭ ِء َﻋﻠَ ْﻳ ِﻪ )‪ (85/6‬ﺡ ‪.799‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﺍﻟﺗﻣﻬﻳﺩ ﻓﻲ ﻋﻠﻡ ﺍﻟﺗﺟﻭﻳﺩ ﻻﺑﻥ ﺍﻟﺟﺯﺭﻱ‪ ،‬ﺹ ‪.59-53‬‬
‫ﻙ ﺃﻥ ﺍﻟﺗﻠﻘﻲ ﺑﺎﻟﺳﻣﺎﻉ ﻓﻘ�ﻁ ﺩﻭﻥ ﻋ�ﺭﺽ ﻋﻠ�ﻰ ﺍﻟﺷ�ﻳﺦ ﻳﻌﺳ�ﺭ ﻣﻌ�ﻪ ﺍﻹﺗﻘ�ﺎﻥ‪ ،‬ﺧﺎﺻ�ﺔ ﻓ�ﻲ ﺍﻟﻌﺻ�ﻭﺭ ﺍﻟﻣﺗ�ﺄﺧﺭﺓ‬ ‫)‪ (10‬ﻻ ﺷ ﱠ‬
‫ﺍﻟﺗﻲ ﺍﻧﺣﺭﻓﺕ ﻓﻳﻬﺎ ﺃﻟﺳﻧﺔ ﺍﻟﻧﺎﺱ‪ ،‬ﻭﻟﻛﻥ ﻳﺑﻘﻰ ﺃﻥ ﺍﻟﺑﻌﺽ ﻣﻣﻥ ﻭُ ﻫﺏ ﺃﺫ ًﻧﺎ ﺩﻗﻳﻘﺔ ﺍﻟﺳﻣﻊ‪ ،‬ﻳﺳﺗﻁﻳﻊ ﺃﻥ ﻳﺳﺗﻔﻳﺩ ﺍﻟﻛﺛﻳﺭ ﻣ�ﻥ‬
‫ﻫﺫﻩ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺳﺟﻠﺔ‪ ،‬ﻭﻗﺩ ﻛﺎﻧ�ﺕ ﺑﺩﺍﻳ�ﺔ ﺗﻌﻠﱡﻣ�ﻲ ﺍﻟﺗﺟﻭﻳ�ﺩ ﻋ�ﻥ ﻁﺭﻳ�ﻕ ﻫ�ﺫﺍ ﺍﻟﺳ�ﻣﺎﻉ‪ ،‬ﻓﺑﻠﻐ�ﺕ ﻣﻧ�ﻪ ﻓ�ﻲ ﺷ�ﻬﻭﺭ ﻗﻠﻳﻠ�ﺔ‬
‫ﻣﺑﻠ ًﻐﺎ ﺣﺳ ًﻧﺎ‪ ،‬ﺛﻡ ﻗﺭﺃﺕ ﺑﻌﺩ ﺫﻟﻙ ﻋﻠﻰ ﺍﻟﻘﺭﺍء‪ ،‬ﻓﺎﺳﺗﻔﺩﺕ ﻓﻭﺍﺋﺩ ﻛﺛﻳﺭﺓ ﻻ ﻳﻣﻛﻥ ﺗﺣﺻﻳﻠﻬﺎ ﻋﻥ ﻁﺭﻳﻕ ﺍﻟﺳﻣﺎﻉ ﻓﻘﻁ‪.‬‬
‫)‪ (11‬ﺍﻧﻅﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪.161‬‬
‫)‪ (12‬ﻣﺭﱠ ﺫﻛﺭﻫﻡ ﻓﻲ ﻣﺑﺣﺙ ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻﺣﺎﺑﺔ )ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ(‪.‬‬
‫)‪ (13‬ﺇﺗﺣﺎﻑ ﻓﺿﻼء ﺍﻟﺑﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻷﺭﺑﻊ ﻋﺷﺭ ﺹ ‪.7‬‬
‫)‪ (14‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(46/1‬‬
‫)‪ (15‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(45/1‬‬
‫)‪ (16‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(10-9/1‬‬
‫)‪ (17‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(333/1‬‬
‫)‪ (18‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ )‪.(332/1‬‬
‫‪227‬‬
‫)‪ (19‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺻ�ﺣﻳﺣﻪ ﻛﺗ�ﺎﺏ ﺍﻟﻧﻛ�ﺎﺡ َﺑ�ﺎﺏ ﻻ َﻳ ْﺧﻠُ َ�ﻭﻥﱠ َﺭﺟُ� ٌﻝ ِﺑ�ﺎﻣْ َﺭﺃَ ٍﺓ ﺇِﻻﱠ ُﺫﻭ َﻣﺣْ َ�ﺭ ٍﻡ َﻭﺍﻟ� ﱡﺩ ُﺧﻭ ُﻝ َﻋﻠَ�ﻰ ْﺍﻟ ُﻣﻐِﻳ َﺑ� ِﺔ‬
‫)‪ (242/9‬ﺡ ‪.5233‬‬
‫ً‬
‫( )‪1852-1809‬ﻡ( ﻣﺩﺭﺱ ﻓﺭﻧﺳﻲ ﻛ�ﺎﻥ ﻣﻛﻔﻭﻓ�ﺎ ﻣ�ﻥ ﺳ�ﻥ ﺍﻟﺛﺎﻟﺛ�ﺔ ﻣ�ﻥ ﻋﻣ�ﺭﻩ‪،‬‬ ‫)‪ (20‬ﻟﻭﻳﺱ ﺑﺭﻳﻝ)‬
‫ﻭﻋﻣﻝ ﻓ�ﻲ ﺗﻌﻠ�ﻳﻡ ﺍﻟﻣﻛﻔ�ﻭﻓﻳﻥ ﻓ�ﻲ ﻣﻌﻬ�ﺩ ﺑ�ﺎﺭﻳﺱ ﺍﻟ�ﻭﻁﻧﻲ ﻟﺻ�ﻐﺎﺭ ﺍﻟﻣﻛﻔ�ﻭﻓﻳﻥ‪ ،‬ﻭﻓ�ﻲ ﻋ�ﺎﻡ ‪ 1828‬ﺍﺳ�ﺗﻁﺎﻉ ﺃﻥ ﻳﻁ�ﻭﺭ‬
‫ﻁﺭﻳﻘ��ﺔ ﻣ��ﻥ ﺍﻟﻛﺗﺎﺑ��ﺔ ﺍﻟﺑ��ﺎﺭﺯﺓ ﻛ��ﺎﻥ ﺍﺑﺗﻛﺭﻫ��ﺎ ﺿ��ﺎﺑﻁ ﻓ��ﻲ ﺍﻟﺟ��ﻳﺵ ﺍﻟﻔﺭﻧﺳ��ﻲ ﻳ��ﺩﻋﻰ ﺗﺷ��ﺎﺭﻟﺯ ﺑﺎﺭﺑﻳ��ﻪ )‬
‫ﻓﻁﻭﺭﻫ��ﺎ ﺑﺭﻳ��ﻝ ﻟ��ﺗﻣﻛﻥ‬ ‫( ﻓ��ﻲ ﻋ��ﺎﻡ ‪1821‬ﻡ‪ ،‬ﻛ��ﺎﻥ ﻳﺳ��ﺗﺧﺩﻣﻬﺎ ﻓ��ﻲ ﺇﺭﺳ��ﺎﻝ ﺍﻟﺭﺍﺳ��ﺎﺋﻝ ﺍﻟﺣﺭﺑﻳ��ﺔ ﺍﻟﻣﺷ��ﻔﺭﺓ‪ ،‬ﱠ‬
‫ﺍﻟﻣﻛﻔ��ﻭﻓﻳﻥ ﻣ��ﻥ ﺍﻟﻘ��ﺭﺍءﺓ‪ ،‬ﻭﻣ��ﺎ ﺯﺍﻟ��ﺕ ﻫ��ﺫﻩ ﺍﻟﻁﺭﻳﻘ��ﺔ ﺗﺳ��ﺗﺧﺩﻡ ﺑﻧﺟ��ﺎﺡ ﺇﻟ��ﻰ ﺍﻟﻳ��ﻭﻡ‪ .‬ﺍﻧﻅ��ﺭ ﺍﻟﻣﻌﺟ��ﻡ ﺍﻟﻣﺧﺗﺻ��ﺭ ﻟﻠﺗ��ﺭﺍﺙ‬
‫ﺍﻷﻣﺭﻳﻛ�ﻲ‬
‫‪ ،‬ﻭﻣﻭﺳ��ﻌﺔ ﻣﺎﻳﻛﺭﻭﺳ��ﻭﻓﺕ ﺇﻧﻛﺎﺭﺗ��ﺎ‬
‫‪ ،‬ﻓ��ﻲ ﻣ��ﻭﺍﺩ‪:‬‬
‫(‪.‬‬ ‫(‪ ،‬ﻭ)‬ ‫‪,‬‬ ‫(‪ ،‬ﻭ)‬ ‫)‬
‫( ﺑﻌﺩ ﻣﻭﺍﻓﻘﺔ ﻣﻥ ﺍﻟﻣﺟﻠﺱ ﺍﻷﻋﻠﻰ ﻟﻸﺯﻫﺭ‪ ،‬ﻭﻗ�ﺩ ﻧﺷ�ﺭﺕ ﺍﻟﻣﻭﺍﻓﻘ�ﺔ‬ ‫ﻛﺎﻧﺕ ﻁﺑﺎﻋﺔ ﺍﻟﻘﺭﺁﻥ ﺑﻁﺭﻳﻘﺔ ﺑﺭﻳﻝ )‬ ‫)‪(21‬‬

‫ﺟﺭﻳﺩﺓ ﺍﻷﻫﺭﺍﻡ ﺍﻟﻣﺻﺭﻳﺔ ﻓﻲ ﻋﺩﺩﻫﺎ ﺍﻟﺻﺎﺩﺭ ﻳﻭﻡ ‪َ ) 10‬ﺗﻣﻭﺯ( ﻳﻭﻟﻳﻭ ‪1958‬ﻡ‪ ،‬ﻭﻗﺩ ﻗﺎﻡ ﺍﻟﻣﺭﻛ�ﺯ ﺍﻟﻧﻣ�ﻭﺫﺟﻲ ﻟﺭﻋﺎﻳ�ﺔ‬
‫ﺍﻟﻣﻛﻔﻭﻓﻳﻥ ﺍﻟﻌﺭﺏ ﺑﺎﻟﻘﺎﻫﺭﺓ ﺑﻁﺑﻊ ﻫﺫﻩ ﺍﻟﻧﺳﺧﺔ‪ ،‬ﻧﺷﺭﺕ ﺫﻟﻙ ﺟﺭﻳﺩﺓ ﺍﻷﻫﺭﺍﻡ ﺍﻟﻣﺻﺭﻳﺔ ﻓ�ﻲ ﻋ�ﺩﺩﻳﻬﺎ ﺍﻟﺻ�ﺎﺩﺭﻳﻥ ‪ 8‬ﺁﺏ‬
‫)ﺃﻏﺳ��ﻁﺱ( ‪1958‬ﻡ‪ ،‬ﻭ‪ 17‬ﻛ��ﺎﻧﻭﻥ ﺍﻷﻭﻝ )ﺩﻳﺳ��ﻣﺑﺭ( ‪1959‬ﻡ‪ .‬ﻋ��ﻥ ﺍﻟﺟﻣ��ﻊ ﺍﻟﺻ��ﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﺹ‬
‫‪.366‬‬
‫)‪ (22‬ﺍﻧﻅﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪ 307‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫)‪ (23‬ﻓﻲ ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ )ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ(‪.‬‬
‫)‪ (24‬ﻓﻲ ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻟﺙ )ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ(‪.‬‬
‫)‪ (25‬ﺍﻧﻅﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪ 367‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫)‪ (26‬ﺍﻧﻅﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪ 403‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫)‪ (27‬ﻳﻘﺻﺩ ﺍﻟﻌﻠﻣﺎء ﺑﻛﻠﻣﺔ )ﺍﺣﺗﻣﺎﻻً( ﻓﻲ ﻫﺫﺍ ﺍﻟﺷﺭﻁ‪ :‬ﺃﻥ ﺗﻛﻭﻥ ﺍﻟﻘﺭﺍءﺓ ِﻣﻣﱠﺎ ﻳﺣﺗﻣﻠ�ﻪ ﺭﺳ�ﻡ ﺃﺣ�ﺩ ﺍﻟﻣﺻ�ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ�ﺔ‪،‬‬
‫ﻳﻥ } ‪ ،‬ﺑ�ﺩﻭﻥ‬‫ﻭﻟﻭ ﻣﻊ ﺗﻘﺩﻳﺭ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺻﺎﻥ ﺣﺭﻑ ﻣ� ﱟﺩ ﻣ�ﺛﻼً‪ ،‬ﻛﻣ�ﺎ ﻳﺣﺗﻣ�ﻝ ﺭﺳ�ﻡ )ﻣﻠ�ﻙ( ﻟﻠﻘ�ﺭﺍءﺗﻳﻥ‪َ { :‬ﻣﻠِ�ﻙِ َﻳ ْ�ﻭ ِﻡ ﺍﻟ� ﱢﺩ ِ‬
‫ﻳﻥ }‪ .‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(11-9/1‬‬ ‫ﺃﻟﻑ‪ ،‬ﻭ{ َﻣﺎﻟِﻙِ َﻳ ْﻭ ِﻡ ﺍﻟ ﱢﺩ ِ‬
‫)‪ (28‬ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪ ،473-472‬ﻋﻥ ﺟﺭﻳﺩﺓ ﺍﻷﻫﺭﺍﻡ ﺍﻟﻣﺻﺭﻳﺔ ﻓﻲ ﻋﺩﺩﻫﺎ ﺍﻟﺻ�ﺎﺩﺭ ‪28‬‬
‫ﻛﺎﻧﻭﻥ ﺍﻷﻭﻝ )ﺩﻳﺳﻣﺑﺭ( ‪1960‬ﻡ‪.‬‬
‫)‪ (29‬ﺍﻟﺟﻣ��ﻊ ﺍﻟﺻ��ﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﺹ ‪ ،476‬ﻋ��ﻥ ﺟﺭﻳ��ﺩﺓ ﺍﻟﺟﻣﻬﻭﺭﻳ��ﺔ ﺍﻟﻣﺻ��ﺭﻳﺔ ﻓ��ﻲ ﻋ��ﺩﺩﻱ ‪ 2،4‬ﻳﻧ��ﺎﻳﺭ‬
‫‪1961‬ﻡ‪.‬‬

‫‪228‬‬
 ‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ ‪:‬ﺧﻁﺔ ﺍﻟﻣﺷﺭﻭﻉ ﻭﺗﻧﻔﻳﺫﻩ‬
‫‪4T‬‬ ‫‪4T‬‬

‫ﺍﻟﻁﺭﻕ ﺍﻟﻣﺧﺗﺎﺭﺓ ﻟﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭﺓ‬

‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺧﻁﺔ ﺍﻟﻣﺷﺭﻭﻉ ﻭﺗﻧﻔﻳﺫﻩ‬
‫ﻭﺿ�ﻊ ﺻ�ﺎﺣﺏ ﺍﻟﻣﺷ��ﺭﻭﻉ ﺧﻁ�ﺔ ﻋﻣ��ﻝ ﺗﻛﻔ�ﻝ ﻟ�ﻪ ﺍﻟﺩﻗ��ﺔ ﺍﻟﻣﻣﻛﻧ�ﺔ ﻟﻠﻭﺻ��ﻭﻝ ﺇﻟ�ﻰ ﺗﺳ��ﺟﻳﻼﺕ‬
‫ﻳﺭﻳﺩ َﻟﻬﺎ ﺃﻥ ﺗﻛﻭﻥ ﻣﺻﺎﺣﻑ ﻣﺭﺗﻠﺔ ﺃﺋﻣﺔ‪ ،‬ﻳﺭﺟﻊ ﺇﻟﻳﻬﺎ‪ ،‬ﻭﻳﻭﺛﻕ ِﺑﻣﺎ ﻓﻳﻬﺎ‪.‬‬
‫ﻭﺗﻠﺧﺻﺕ ﻫﺫﻩ ﺍﻟﺧﻁﺔ ﻓﻲ ﺍﻟﺧﻁﻭﺍﺕ ﺍﻵﺗﻳﺔ‪:‬‬
‫‪ .1‬ﺗﺷ��ﻛﻳﻝ ﻟﺟﻧ��ﺔ ﻣ��ﻥ ﻋﻠﻣ��ﺎء ﺍﻟﻘ��ﺭﺍءﺓ ﻣ��ﻥ ﺃﺻ��ﺣﺎﺏ ﺍﻟﺧﺑ��ﺭﺓ ﺍﻟﻛﺑﻳ��ﺭﺓ ﻓ��ﻲ ﺗ��ﺩﺭﻳﺱ‬
‫ﻛﺗ��ﺎﺏ ﷲ‪ ،‬ﺗﺗ��ﻭﻟﻰ ﺍﺧﺗﻳ��ﺎﺭ ﺍﻟﻘ��ﺭﺍء ﺍﻟ��ﺫﻳﻥ ﺳ��ﻳﻧﺎﻁ ِﺑﻬ��ﻡ ﺍﻟﺗﺳ��ﺟﻳﻝ‪ ،‬ﻛﻣ��ﺎ ﺗﺷ��ﺭﻑ ﻋﻠ��ﻰ‬
‫ﺍﻟﺗﺳﺟﻳﻼﺕ ﻣﻥ ﺍﻟﻧﺎﺣﻳﺔ ﺍﻟﻌﻠﻣﻳﺔ‪.‬‬
‫ﻭﻗ��ﺩ ﺷ��ﻛﻠﺕ ﺍﻟﻠﺟﻧ��ﺔ ﺍﻷﻭﻟ��ﻰ ﻣ��ﻥ ﺍﻷﺳ��ﺎﺗﺫﺓ‪ :‬ﻓﺿ��ﻳﻠﺔ ﺍﻟﺷ��ﻳﺦ ﻋﺑ��ﺩ ﺍﻟﻔﺗ��ﺎﺡ ﺑ��ﻥ ﻋﺑ��ﺩ ﺍﻟﻐﻧ��ﻲ‬
‫ﺍﻟﻘﺎﺿﻲ‪ (1)،‬ﻭﺍﻟﺷ�ﻳﺦ ﻋ�ﺎﻣﺭ ﺍﻟﺳ�ﻳﺩ ﻋﺛﻣ�ﺎﻥ‪ (2)،‬ﻭﺍﻟﺷ�ﻳﺦ ﻋﺑ�ﺩ ﺍﻟﻌﻅ�ﻳﻡ ﺧﻳ�ﺎﻁ‪ ،‬ﻭﺍﻟﺷ�ﻳﺦ ﻣﺣﻣ�ﺩ‬
‫ﺳﻠﻳﻣﺎﻥ ﺻ�ﺎﻟﺢ‪ ،‬ﻭﺍﻟﺷ�ﻳﺦ ﻣﺣﻣ�ﻭﺩ ﺣ�ﺎﻓﻅ ﺑﺭﺍﻧ�ﻕ‪ ،‬ﻭﺍﻷﺭﺑﻌ�ﺔ ﺍﻷﺧﻳ�ﺭﻭﻥ ﻣ�ﻥ ﻣﺩﺭﺳ�ﻲ ﻣﻌﻬ�ﺩ‬
‫ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺗﺎﺑﻊ ﻟﻸﺯﻫﺭ‪.‬‬
‫‪ .2‬ﺍﺧﺗﻳﺎﺭ ﺍﻟﻘﺭﺍء ﺍﻟﺫﻳﻥ ﺳﻳﻘﻭﻣﻭﻥ ﺑﺎﻟﺗﺳﺟﻳﻝ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﻛﻭﻧ�ﻭﺍ ﻣ�ﻥ ﺃﻋﻠ�ﻡ ﺍﻟﻘ�ﺭﺍء‪،‬‬
‫ﻣﻊ ﻣﻧﺎﺳﺑﺔ ﺃﺻﻭﺍﺗﻬﻡ ﻟﻠﺗﺳﺟﻳﻝ‪.‬‬
‫‪ .3‬ﺍﻗﺗﺿﺎء ﻛﻝ ﻗﺎﺭﺉ ﻏﺎﻳﺔ ﺍﻟﺩﻗﺔ ﻓﻲ ﺍﻷﺩﺍء‪ ،‬ﻭﺇﻟﻐﺎء ﻛ�ﻝ ﺗﺳ�ﺟﻳﻝ ﻻ ﻳﺻ�ﻝ ﺍﻷﺩﺍء‬
‫ﻓﻳﻪ ﺇﻟﻰ ﺣﺩ ﺍﻻﻣﺗﻳﺎﺯ‪ ،‬ﻭﺍﻋﺗﺑﺎﺭ ﻫﺫﺍ ﻣﺑﺩﺃً ﻻ ﻳﺟﻭﺯ ﺃﺑ ًﺩﺍ ﺍﻟﺗﺭﺧﺹ ﻓﻳﻪ‪.‬‬
‫‪ .4‬ﺍﺳﺗﻣﺎﻉ ﻟﺟﻧﺔ ﺍﻟﺗﺳﺟﻳﻝ ﺟﻣﻳﻌﻬﺎ ﺇﻟﻰ ﺍﻟﺣﺻﺔ ﺍﻟﻘﺭﺁﻧﻳ�ﺔ ﺍﻟﻣ�ﺭﺍﺩ ﺗﺳ�ﺟﻳﻠﻬﺎ‪ ،‬ﻟﻠﺗﺄﻛ�ﺩ‬
‫ﻣﻥ ﺩﻗﺔ ﺃﺩﺍء ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﻣﺭﺍﻋﺎﺗ�ﻪ ﻟﻸﺣﻛ�ﺎﻡ‪ ،‬ﻭﺗﺯﻭﻳ�ﺩﻩ ِﺑﻣ�ﺎ ﻗ�ﺩ ﻳﻠﺯﻣ�ﻪ ﻣ�ﻥ ﺗﻭﺟﻳﻬ�ﺎﺕ‪،‬‬
‫ﻭﺧﺎﺻﺔ ﻓﻳﻣﺎ ﻳﺗﻌﻠﻕ ﺑﻣﻭﺍﺿﻊ ﺍﻟﻭﻗﻑ ﻭﺍﻻﺑﺗﺩﺍء‪.‬‬
‫‪ .5‬ﺃﻥ ﻳﺗﻡ ﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﺛﺎﺑﺗﺔ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‪ ،‬ﻓﻳﺳﺟﻝ ﻟﻛﻝ ﻗﺎﺭﺉ‬
‫ﻣﻥ ﺍﻟﻘﺭﺍء ﺍﻟﻌﺷﺭﺓ ﺑﺭﻭﺍﻳﺔ ﺍﺛﻧﻳﻥ ﻣﻥ ﺭﻭﺍﺗ�ﻪ‪ ،‬ﺑﺄﺷ�ﻬﺭ ﻁ�ﺭﻕ ﺍﻟﺭﻭﺍﻳ�ﺔ ﻋ�ﻧﻬﻡ‪ ،‬ﺛ�ﻡ ﻳﺗﺑ�ﻊ‬
‫)‪(3‬‬
‫ﺑﻌﺩ ﺫﻟﻙ ﺑﺎﻟﻁﺭﻕ ﺍﻷﺧﺭﻯ‪.‬‬
‫‪ .6‬ﻣﺭﺍﻋ��ﺎﺓ ﺍﻟﺗ��ﺯﺍﻡ ﺍﻟﻘ��ﺎﺭﺉ ﺑﻁﺭﻳ��ﻕ ﺍﻟﺭﻭﺍﻳ��ﺔ ﺍﻟﺗ��ﻲ ﻳﻘﺭﺅﻫ��ﺎ‪ ،‬ﻭﻋ��ﺩﻡ ﺧﻠ��ﻁ ﻁ��ﺭﻕ‬
‫ﺍﻟﻘﺭﺍءﺓ ﺑﻌﺿﻬﺎ ﺑﺑﻌﺽ‪ ،‬ﻓﻳﻠﺗﺯﻡ ﻣﻥ ﺃﻭﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺇﻟ�ﻰ ﺁﺧ�ﺭﻩ ﻧﻔ�ﺱ ﺍﻟﻁﺭﻳ�ﻕ ﺍﻟ�ﺫﻱ ﺑ�ﺩﺃ‬
‫)‪(4‬‬
‫ﺑﻪ‪ ،‬ﻭﻻ ﻳﺗﺟﺎﻭﺯ ﻓﻲ ﺫﻟﻙ ﺃﺑ ًﺩﺍ‪.‬‬
‫ﻭﻣﻥ ﻫﺫﻩ ﺍﻟﺧﻁﺔ ﻳﺗﺑﻳﻥ ﻟﻧﺎ ﻣﺩﻯ ﺗﺟﺎﻭﺯ ﺃﻭﻟﺋﻙ ﺍﻟﺫﻳﻥ ﻳﻘﺩﻣﻭﻥ ﻋﻠﻰ ﺗﺳﺟﻳﻝ ﺍﻟﻘ�ﺭﺁﻥ ﻣ�ﺭﺗﻼ‪،‬‬
‫ﻓﻲ ﺷﺗﻰ ﺍﻟﺑﻠﺩﺍﻥ‪ ،‬ﺩﻭﻥ ﻭﺟﻭﺩ ﻟﺟﺎﻥ ﻋﻠﻣﻳﺔ ﻣﺅﻫﻠﺔ ﺗﺭﺍﺟﻊ ﻗﺭﺍءﺓ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﺗﺟﻳﺯﻫﺎ‪ ،‬ﻭﻛﻳﻑ‬
‫ﻳﻛ��ﻭﻥ ﺍﻟﻘ��ﺎﺭﺉ ﻗﺎﺭ ًﺋ��ﺎ ﻭﺣﺎﻛ ًﻣ��ﺎ ﻋﻠ��ﻰ ﻗﺭﺍءﺗ��ﻪ ﻓ��ﻲ ﺫﺍﺕ ﺍﻟﻭﻗ��ﺕ‪ ،‬ﻭﻧﺣ��ﻥ ﻧﻼﺣ��ﻅ ﺃﻥ ﺃﺧﻁ��ﺎء‬
‫ﺍﻟﻘﺎﺭﺉ ﻓﻲ ﺍﻟﺗﻼﻭﺓ ﻳﻌﺳﺭ ﻋﻠﻳﻪ ﺇﺩﺭﺍﻛﻬﺎ ﻏﺎﻟﺑًﺎ‪ ،‬ﻛﻣﺎ ﻣﺭﱠ ﻗﺭﻳﺑًﺎ‪.‬‬
‫ﺍﻟﻁﺭﻕ ﺍﻟﻣﺧﺗﺎﺭﺓ ﻟﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭﺓ‬
‫ﺩﻋﺎ ﺻﺎﺣﺏ ﻣﺷﺭﻭﻉ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺇﻟﻰ ﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺁﻥ ﺑﻛﻝ ﻗﺭﺍءﺍﺗﻪ ﺍﻟﺛﺎﺑﺗﺔ‪ ،‬ﻭﺧﻁ�ﻁ ‪-‬‬
‫ﻛﺑﺩﺍﻳﺔ ﻟﻠﻣﺷﺭﻭﻉ‪ -‬ﺃﻥ ﺗﺧﺗﺎﺭ ﺭﻭﺍﻳﺗ�ﺎﻥ ﻟﻛ�ﻝ ﻗ�ﺭﺍءﺓ ﻣ�ﻥ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺍﻟﻌﺷ�ﺭ‪ ،‬ﻭﺃﻥ ﻳﺧﺗ�ﺎﺭ ﻟﻛ�ﻝ‬
‫‪229‬‬
‫ﺃﺭﺑﻌﺔ ﻣﻥ ﺃﺷﻬﺭ ﻁﺭﻕ ﺭﻭﺍﻳﺔ ﺗﻠ�ﻙ ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﺛ�ﻡ ﺣ�ﺩﺩ ﺑﻣﻌﺎﻭﻧ�ﺔ ﺍﻷﺳ�ﺗﺎﺫﻳﻥ ﺍﻟﺷ�ﻳﺧﻳﻥ‪:‬‬ ‫ً‬ ‫ﺭﻭﺍﻳﺔ‬
‫ﻣﺣﻣ��ﻭﺩ ﺣ��ﺎﻓﻅ ﺑﺭﺍﻧ��ﻕ‪ ،‬ﻭﻣﺣﻣ��ﺩ ﺳ��ﻠﻳﻣﺎﻥ ﺻ��ﺎﻟﺢ ﺍﻟﻁ��ﺭﻕ ﺍﻟﻣﺧﺗ��ﺎﺭﺓ ﻟﻳﺑﺗ��ﺩﺃ ِﺑﻬ��ﺎ ﺍﻟﺟﻣ��ﻊ‬
‫)‪(5‬‬
‫)‪(6‬‬
‫ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪ ،‬ﻓﺟﺎءﺕ ﻋﻠﻰ ﺍﻟﻧﺣﻭ ﺍﻵﺗﻲ‪:‬‬
‫)‪(7‬‬
‫‪ - 1‬ﻗﺭﺍءﺓ ﻧﺎﻓﻊ‬
‫ﺭﻭﺍﻳﺔ ﻗﺎﻟﻭﻥ‪:‬‬
‫)‪(8‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺃﺑﻲ ﻧﺷﻳﻁ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺑﻭﻳﺎﻥ‪ ،‬ﻭﺍﻟﻘﺯﺍﺯ‪.‬‬
‫)‪(9‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﺣﻠﻭﺍﻧﻲ ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺃﺑﻲ ﻣﻬﺭﺍﻥ‪ ،‬ﻭﺟﻌﻔﺭ ﺑﻥ ﻣﺣﻣﺩ‪.‬‬
‫ﺭﻭﺍﻳﺔ ﻭﺭﺵ‪:‬‬
‫)‪(10‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺍﻷﺯﺭﻕ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺍﻟﻧﺣﺎﺱ‪ ،‬ﻭﺍﺑﻥ ﺳﻳﻑ‪.‬‬
‫)‪(11‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﻷﺻﺑﻬﺎﻧﻲ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺟﻌﻔﺭ‪ ،‬ﻭﺍﻟﻣﻁﻭﻋﻲ‪.‬‬
‫‪ - 2‬ﻗﺭﺍءﺓ ﺍﺑﻥ ﻛﺛﻳﺭ‬
‫ﺭﻭﺍﻳﺔ ﺍﻟﺑﺯﻱ‪:‬‬
‫)‪(12‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺃﺑﻲ ﺭﺑﻳﻌﺔ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﻟﻧﻘﺎﺵ‪ ،‬ﻭﺍﺑﻥ ﺑُﻧﺎﻥ‪.‬‬
‫)‪(13‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺍﻟﺣﺑﺎﺏ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺻﺎﻟﺢ‪ ،‬ﻭﻋﺑﺩ ﺍﻟﻭﺍﺣﺩ ﺑﻥ ﻋﻣﺭ‪.‬‬
‫ﺭﻭﺍﻳﺔ ﻗﻧﺑﻝ‪:‬‬
‫)‪(14‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﻣﺟﺎﻫﺩ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﻟﺳﺎﻣﺭﻱﱢ ‪ ،‬ﻭﺻﺎﻟﺢ‪.‬‬
‫)‪(15‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺷﻧﺑﻭﺫ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺃﺑﻲ ﺍﻟﻔﺭﺝ‪ ،‬ﻭﺍﻟﺷﻁﻭﻱ‪.‬‬
‫‪ - 3‬ﻗﺭﺍءﺓ ﺃﺑﻲ ﻋﻣﺭﻭ‬
‫ﺭﻭﺍﻳﺔ ﺍﻟﺩﻭﺭﻱ‪:‬‬
‫)‪(16‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺃﺑﻲ ﺍﻟﺯﻋﺭﺍء‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ ﺍﺑﻥ ﻣﺟﺎﻫﺩ‪ ،‬ﻭﺍﻟﻣﻌﺩﻝ‪.‬‬
‫)‪(17‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﻓﺭﺡ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺯﻳﺩ ﺑﻥ ﺃﺑﻲ ﺑﻼﻝ‪ ،‬ﻭﺍﻟﻣﻁﻭﻋﻲ‪.‬‬
‫ﺭﻭﺍﻳﺔ ﺍﻟﺳﻭﺳﻲ‪:‬‬
‫)‪(18‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺟﺭﻳﺭ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ ﻋﺑﺩ ﷲ ﺑﻥ ﺍﻟﺣﺳﻳﻥ‪ ،‬ﻭﺍﺑﻥ ﺣﺑﺵ‪.‬‬
‫)‪(19‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﺟﻣﻬﻭﺭ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﻟﺷﺫﺍﺋﻲ‪ ،‬ﻭﺍﻟﺷﻧﺑﻭﺫﻱ‪.‬‬
‫‪ - 4‬ﻗﺭﺍءﺓ ﺍﺑﻥ ﻋﺎﻣﺭ‬
‫ﺭﻭﺍﻳﺔ ﻫﺷﺎﻡ‪:‬‬
‫)‪(20‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﺣﻠﻭﺍﻧﻲ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﻋﺑﺩﺍﻥ‪ ،‬ﻭﺍﻟﺟﻣﺎﻝ‪.‬‬
‫)‪(21‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﺩﺍﺟﻭﻧﻲ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺯﻳﺩ ﺑﻥ ﻋﻠﻲ‪ ،‬ﻭﺍﻟﺷﺫﺍﺋﻲ‪.‬‬
‫ﺭﻭﺍﻳﺔ ﺍﺑﻥ ﺫﻛﻭﺍﻥ‪:‬‬
‫)‪(22‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺍﻷﺧﻔﺵ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﻟﻧﻘﺎﺵ‪ ،‬ﻭﺍﺑﻥ ﺍﻷﺧﺭﻡ‪.‬‬
‫)‪(23‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﺻﻭﺭﻱ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ ﺍﻟﺭﻣﻠﻲ‪ ،‬ﻭﺍﻟﻣﻁﻭﻋﻲ‪.‬‬
‫‪ - 5‬ﻗﺭﺍءﺓ ﻋﺎﺻﻡ‬
‫ﺭﻭﺍﻳﺔ ﺷﻌﺑﺔ‪:‬‬
‫)‪(24‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﻳﺣﻳﻰ ﺑﻥ ﺁﺩﻡ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺷﻌﻳﺏ‪ ،‬ﻭﺃﺑﻲ ﺣﻣﺩﻭﻥ‪.‬‬
‫)‪(25‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﻌﻠﻳﻣﻲ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺧﻠﻳﻊ‪ ،‬ﻭﺍﻟﺭﺯﺍﺯ‪.‬‬
‫‪230‬‬
 ‫ﺭﻭﺍﻳﺔ ﺣﻔﺹ‪:‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﻋﺑﻳﺩ ﺑﻥ ﺍﻟﺻﺑﱠﺎﺡ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺃﺑ�ﻲ ﺍﻟﺣﺳ�ﻥ ﺍﻟﻬﺎﺷ�ﻣﻲ‪ ،‬ﻭﺃﺑ�ﻲ ﻁ�ﺎﻫﺭ ﺑ�ﻥ ﺃﺑ�ﻲ‬
‫)‪(26‬‬
‫ﻫﺎﺷﻡ‪.‬‬
‫)‪(27‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﻋﻣﺭﻭ ﺑﻥ ﺍﻟﺻﺑﱠﺎﺡ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﻟﻔﻳﻝ‪ ،‬ﻭﺯﺭﻋﺎﻥ‪.‬‬
‫‪ - 6‬ﻗﺭﺍءﺓ ﺣﻣﺯﺓ‬
‫ﺭﻭﺍﻳﺔ ﺧﻠﻑ‪:‬‬
‫)‪(28‬‬
‫ﻣﻥ ﻁﺭﻕ‪ :‬ﺍﺑﻥ ﻋﺛﻣﺎﻥ‪ ،‬ﻭﺍﺑﻥ ﻣﻘﺳﻡ‪ ،‬ﻭﺍﺑﻥ ﺻﺎﻟﺢ‪ ،‬ﻭﺍﻟﻣﻁﻭﻋﻲ ‪-‬ﻋﻥ ﺇﺩﺭﻳﺱ‪.‬‬
‫ﺭﻭﺍﻳﺔ ﺧﻼﺩ‪:‬‬
‫)‪(29‬‬
‫ﻣﻥ ﻁﺭﻕ‪ :‬ﺍﺑﻥ ﺷﺎﺫﺍﻥ‪ ،‬ﻭﺍﺑﻥ ﺍﻟﻬﻳﺛﻡ‪ ،‬ﻭﺍﻟﻭﺯﺍﻥ‪ ،‬ﻭﺍﻟﻁﻠﺣﻲ‪.‬‬
‫‪ - 7‬ﻗﺭﺍءﺓ ﺍﻟﻛﺳﺎﺋﻲ‬
‫ﺭﻭﺍﻳﺔ ﺃﺑﻲ ﺍﻟﺣﺎﺭﺙ‪:‬‬
‫)‪(30‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﻣﺣﻣﺩ ﺑﻥ ﻳﺣﻳﻰ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﻟﺑﻁﻲ‪ ،‬ﻭﺍﻟﻘﻧﻁﺭﻱ‪.‬‬
‫)‪(31‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺳﻠﻣﺔ ﺑﻥ ﻋﺎﺻﻡ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺛﻌﻠﺏ‪ ،‬ﻭﺍﺑﻥ ﺍﻟﻔﺭﺝ‪.‬‬
‫ﺭﻭﺍﻳﺔ ﺍﻟﺩﻭﺭﻱ‪:‬‬
‫)‪(32‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺟﻌﻔﺭ ﺍﻟﻧﺻﻳﺑﻲ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺍﻟﺟﻠﻧﺩﺍ‪ ،‬ﻭﺍﺑﻥ ﺩﻳﺯﻭﻳﻪ‪.‬‬
‫)‪(33‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺃﺑﻲ ﻋﺛﻣﺎﻥ ﺍﻟﺿﺭﻳﺭ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺃﺑﻲ ﻫﺎﺷﻡ ﻭﺍﻟﺷﺫﺍﺋﻲ‪.‬‬
‫‪ - 8‬ﻗﺭﺍءﺓ ﺃﺑﻲ ﺟﻌﻔﺭ‬
‫ﺭﻭﺍﻳﺔ ﺍﺑﻥ ﻭﺭﺩﺍﻥ‪:‬‬
‫)‪(34‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﻔﺿﻝ ﺑﻥ ﺷﺎﺫﺍﻥ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺷﺑﻳﺏ‪ ،‬ﻭﺍﺑﻥ ﻫﺎﺭﻭﻥ‪.‬‬
‫)‪(35‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﻫﺑﺔ ﷲ ﺑﻥ ﺟﻌﻔﺭ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﻟﺣﻧﺑﻠﻲ‪ ،‬ﻭﺍﻟﺣﻣﺎﻣﻲ‪.‬‬
‫ﺭﻭﺍﻳﺔ ﺍﺑﻥ ﺟﻣﺎﺯ‪:‬‬
‫)‪(36‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺃﺑﻲ ﺃﻳﻭﺏ ﺍﻟﻬﺎﺷﻣﻲ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺭﺯﻳﻥ‪ ،‬ﻭﺍﻷﺯﺭﻕ ﺍﻟﺟﻣﺎﻝ‪.‬‬
‫)‪(37‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﺩﻭﺭﻱ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﺑﻥ ﺍﻟﻧﻔﺎﺥ‪ ،‬ﻭﺍﺑﻥ َﻧﻬﺷﻝ‪.‬‬
‫‪ - 9‬ﻗﺭﺍءﺓ ﻳﻌﻘﻭﺏ‬
‫ﺭﻭﺍﻳﺔ ﺭ َُﻭ ْﻳ ٍ‬
‫ﺱ‪:‬‬
‫)‪(38‬‬
‫ﻣﻥ ﻁﺭﻕ‪ :‬ﺍﻟﻧﺧﺎﺱ‪ ،‬ﻭﺃﺑﻲ ﺍﻟﻁﻳﺏ‪ ،‬ﻭﺍﺑﻥ ﻣﻘﺳﻡ‪ ،‬ﻭﺍﻟﺟﻭﻫﺭﻱ ‪-‬ﻋﻥ ﺍﻟﺗﻣﺎﺭ‪.‬‬
‫ﺭﻭﺍﻳﺔ َﺭ ْﻭﺡ‪:‬‬
‫)‪(39‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻥ ﻭﻫﺏ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﺍﻟﻣﻌ ّﺩﻝ‪ ،‬ﻭﺣﻣﺯﺓ ﺑﻥ ﻋﻠﻲ‪.‬‬
‫)‪(40‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﺯﺑﻳﺭﻱ‪ ،‬ﻣﻥ ﻁﺭﻳﻘﻲ‪ :‬ﻏﻼﻡ ﺑﻥ ﺷﻧﺑﻭﺫ‪ ،‬ﻭﺍﺑﻥ ﺣﺑﺷﺎﻥ‪.‬‬
‫‪ - 10‬ﻗﺭﺍءﺓ ﺧﻠﻑ ﺍﻟﺑﺯﺍﺭ‬
‫ﺭﻭﺍﻳﺔ ﺇﺳﺣﺎﻕ ﺍﻟﻭﺭﺍﻕ‪:‬‬
‫)‪(41‬‬
‫ﻣﻥ ﻁﺭﻳﻕ ﺍﻟﺳﻭﺳﻧﺟﺭﺩﻱ‪ ،‬ﻭﺑﻛﺭ ﺑﻥ ﺷﺎﺫﺍﻥ‪ -‬ﻋﻥ ﺇﺳﺣﺎﻕ‪.‬‬
‫)‪(42‬‬
‫ﺛﻡ ﻣﻥ ﻁﺭﻳﻕ ﺍﺑﻧﻪ ﻣﺣﻣﺩ ﺑﻥ ﺇﺳﺣﺎﻕ‪ ،‬ﻭﺍﻟﺑﺭﺻﺎﻁﻲ‪.‬‬
‫ﺭﻭﺍﻳﺔ ﺇﺩﺭﻳﺱ‪:‬‬
‫)‪(43‬‬
‫ﻣﻥ ﻁﺭﻕ‪ :‬ﺍﻟﺷﻁﻲ‪ ،‬ﻭﺍﻟﻣﻁﻭﻋﻲ‪ ،‬ﻭﺍﺑﻥ ﺑﻭﻳﺎﻥ‪ ،‬ﻭﺍﻟﻘﻁﻳﻌﻲ‪.‬‬
‫‪231‬‬
‫)‪ (1‬ﻭﻟﺩ ﺍﻟﺷﻳﺦ ﺍﻟﻘﺎﺿﻲ ﻓﻲ ﺩﻣﻧﻬﻭﺭ ﺑﺷﻣﺎﻝ ﻣﺻﺭ ﺳﻧﺔ ‪1325‬ﻫ�ـ‪ ،‬ﻭﺣﻔ�ﻅ ﺍﻟﻘ�ﺭﺁﻥ ﺛ�ﻡ ﻗ�ﺭﺃ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺑﺑﻠ�ﺩﻩ‪ ،‬ﺛ�ﻡ ﺍﻧﺗﻘ�ﻝ‬
‫ﺇﻟ��ﻰ ﺍﻟﻘ��ﺎﻫﺭﺓ‪ ،‬ﻭﺩﺭﺱ ﻓ��ﻲ ﺍﻷﺯﻫ��ﺭ ﺣﺗ��ﻰ ﺣﺻ��ﻝ ﻋﻠ��ﻰ ﺇﺟ��ﺎﺯﺓ ﺍﻟﺗﺧﺻ��ﺹ ﺍﻟﻘ��ﺩﻳﻡ )ﺗﻌ��ﺎﺩﻝ ﺍﻟ��ﺩﻛﺗﻭﺭﺍﻩ ﺣﺎﻟﻳ��ﺎ( ﺳ��ﻧﺔ‬
‫‪1355‬ﻫـ‪ ،‬ﻭﺗﻭﻟﻰ ﻣﻧﺎﺻﺏ ﻛﺛﻳﺭﺓ‪ ،‬ﻣﻧﻬﺎ ﺭﺋﺎﺳﺔ ﻗﺳﻡ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺗ�ﺎﺑﻊ ﻟﻛﻠﻳ�ﺔ ﺍﻟﻠﻐ�ﺔ ﺍﻟﻌﺭﺑﻳ�ﺔ ﺑ�ﺎﻷﺯﻫﺭ ﺣﻳﻧ�ﺫﺍﻙ‪ ،‬ﻭﻋ�ﻳﻥ‬
‫ﻣﻔﺗ ًﺷﺎ ﻋﺎ ًّﻣﺎ ﺑﺎﻟﻣﻌﺎﻫﺩ ﺍﻷﺯﻫﺭﻳﺔ‪ ،‬ﺛﻡ ﻭﻛﻳﻼ ﻋﺎ ًّﻣﺎ ﻟﻠﻣﻌﺎﻫﺩ ﺍﻷﺯﻫﺭﻳﺔ‪ ،‬ﺛﻡ ﺭﺣﻝ ﺇﻟﻰ ﺍﻟﻣﺩﻳﻧ�ﺔ ﺍﻟﻧﺑﻭﻳ�ﺔ ﻓﺷ�ﺎﺭﻙ ﻓ�ﻲ ﺇﻧﺷ�ﺎء‬
‫ﻛﻠﻳﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺑﺎﻟﺟﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻭﺗﻭﻟﻰ ﺭﺋﺎﺳﺔ ﻗﺳﻡ ﺍﻟﻘﺭﺍءﺍﺕ ﻓﻳﻬﺎ ﺇﻟﻰ ﻭﻓﺎﺗﻪ ﺳﻧﺔ ‪1403‬ﻫـ‪ ،‬ﻭﻟﻪ ﺗﺻ�ﺎﻧﻳﻑ‬
‫ﻛﺛﻳﺭﺓ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﻭﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺭﺍﺋﺽ‪ .‬ﺑﺣﺙ ﺑﻌﻧﻭﺍﻥ )ﺍﻟﻌﻼﻣﺔ ﺍﻟﺷﻳﺦ ﻋﺑ�ﺩ ﺍﻟﻔﺗ�ﺎﺡ ﺍﻟﻘﺎﺿ�ﻲ ﻭﺃﺛ�ﺭﻩ ﻓ�ﻲ‬
‫ﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻟﻘﺭﺁﻧﻳﺔ( ﻟﻠﺩﻛﺗﻭﺭ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺑﻥ ﻋﺑﺩ ﺍﻟﻔﺗﺎﺡ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻓﻲ ﺍﻟﻌﺩﺩ ﺍﻷﻭﻝ ﻣﻥ ﻣﺟﻠﺔ ﻛﻠﻳﺔ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺹ‬
‫‪ 297‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫ً‬
‫)‪ (2‬ﺷﻳﺦ ﻋﻣﻭﻡ ﺍﻟﻣﻘﺎﺭﺉ ﺍﻟﻣﺻﺭﻳﺔ ﺳﺎﺑﻘﺎ‪ ،‬ﺗﻭﻓﻲ ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ ﺳﻧﺔ ‪1409‬ﻫـ‪.‬‬
‫)‪ (3‬ﺳﺄﺫﻛﺭ ﺑﻌﺩ ﺧﻁﺔ ﺍﻟﺗﺳﺟﻳﻝ ﺍﻟﻁﺭﻕ ﺍﻟﺗﻲ ﺍﺧﺗﺎﺭﺗﻬﺎ ﺍﻟﻠﺟﻧﺔ ﻟﻠﺗﺳﺟﻳﻝ ِﺑﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﻡ ﺗﺳﺟﻳﻠﻪ ﻣﻧﻬﺎ ‪-‬ﺇﻥ ﺷﺎء ﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫)‪ (4‬ﺍﻟﻣﻘﺻﻭﺩ ﺃﻥ ﺭﻭﺍﺓ ﺍﻟﻘﺭﺍء ﺍﻟﻌﺷﺭﺓ ﺭﻭﻳﺕ ﻋ�ﻧﻬﻡ ﺭﻭﺍﻳ�ﺎﺗﻬﻡ ﺑﻁ�ﺭﻕ ﺗﺧﺗﻠ�ﻑ ﻓ�ﻲ ﺑﻌ�ﺽ ﺍﻟﻭﺟ�ﻭﻩ‪ ،‬ﻭﻗ�ﺩ ﺍﺗﻔ�ﻕ ﺍﻟﻌﻠﻣ�ﺎء‬
‫ﻋﻠﻰ ﻋﺩﻡ ﺟﻭﺍﺯ ﺍﻟﺧﻠﻁ ﺑﻳﻥ ﺍﻟﻁ�ﺭﻕ ﻭﺍﻟﺭﻭﺍﻳ�ﺎﺕ ﺇﺫﺍ ﻛﺎﻧ�ﺕ ﺇﺣ�ﺩﻯ ﺍﻟﻘ�ﺭﺍءﺗﻳﻥ ﻣﺗﺭﺗﺑ�ﺔ ﻋﻠ�ﻰ ﺍﻷﺧ�ﺭﻯ‪ ،‬ﻭﻛ�ﺫﻟﻙ ﺇﺫﺍ ﻗ�ﺭﺃ‬
‫ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻧﻘﻝ ﻭﺍﻟﺭﻭﺍﻳﺔ‪ ،‬ﻓﺈﻥ ﻓﺎﻋﻝ ﺫﻟﻙ ﻳﻛﻭﻥ ﻛﺎﺫﺑًﺎ ﻋﻠﻰ ﺍﻟﺭﺍﻭﻱ‪ ،‬ﻭﺍﺧﺗﻠﻔ�ﻭﺍ ﻓ�ﻲ ﺟ�ﻭﺍﺯ ﺫﻟ�ﻙ ﻋﻠ�ﻰ ﺳ�ﺑﻳﻝ ﺍﻟﻘ�ﺭﺍءﺓ‬
‫ﻭﺍﻟﺗﻼﻭﺓ‪ ،‬ﻓﺄﺟﺎﺯﻩ ﺃﻛﺛﺭ ﺍﻟﻌﻠﻣﺎء‪ ،‬ﺇﺫ ﺍﻟﻛﻝ ﻣﻧﺯﻝ‪ ،‬ﺗﻬﻭﻳﻧﺎ ﻋﻠﻰ ﺃﻫﻝ ﺍﻟﻣﻠﺔ‪ ،‬ﻭﻟﻭ ﻛﺎﻥ ﻭﺍﺟﺑﺎ ﻋﻠ�ﻳﻬﻡ ﺗﻣﻳﻳ�ﺯ ﺍﻟﺭﻭﺍﻳ�ﺎﺕ ﻋ�ﻥ‬
‫ﺑﻌﺿﻬﺎ‪ ،‬ﻻﻧﻘﻠﺏ ﺍﻟﺗﻳﺳﻳﺭ ﻣﺷﻘﺔ ﻭﺗﻌﺳﻳﺭً ﺍ‪ .‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(19-18/1‬‬
‫)‪ (5‬ﺍﻟﻣﺩﺭﺳﻳﻥ ﺑﻣﻌﻬﺩ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺗﺎﺑﻊ ﻟﻸﺯﻫﺭ ﺁﻧﺋﺫ‪.‬‬
‫)‪ (6‬ﺍﻧﻅﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺹ ‪ 218‬ﻭﻣﺎ ﺑﻌﺩﻫﺎ‪.‬‬
‫)‪ (7‬ﺳﺑﻘﺕ ﺗﺭﺍﺟﻡ ﺍﻟﻘﺭﺍء ﺍﻟﻌﺷﺭﺓ ﻓﻲ ﺍﻟﻣﺑﺣﺙ ﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻷﻭﻝ )ﺍﻟﺣﻔﺎﻅ ﻣﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ(‪ ،‬ﺃﻣ�ﺎ‬
‫ﺭﻭﺍﺗﻬﻡ ﻓﺗﺭﻛﺕ ﺍﻟﺗﺭﺟﻣﺔ ﻟﻬﻡ ﺑﻐﻳﺔ ﺍﻻﺧﺗﺻﺎﺭ‪ ،‬ﻭﻗﺩ ﺃﻟﻑ ﺍﻟﺷﻳﺦ ﺍﻟﻌﻼﻣﺔ ﻋﺑﺩ ﺍﻟﻔﺗﺎﺡ ﺍﻟﻘﺎﺿﻲ ﻛﺗﺎﺑً�ﺎ ﻓ�ﻲ ﺗ�ﺭﺍﺟﻡ ﻫ�ﺅﻻء‬
‫ﺍﻷﺋﻣﺔ ﺍﻟﻌﺷﺭﺓ ﻭﺭﻭﺍﺗﻬﻡ ﻓﻠﻳﺭﺟﻊ ﺇﻟﻳﻪ ﻣﻥ ﺷﺎء ﺍﻻﺳﺗﺯﺍﺩﺓ‪ ،‬ﻭﻫﻭ ﻛﺗﺎﺏ ﺗﺎﺭﻳﺦ ﺍﻟﻘﺭﺍء ﺍﻟﻌﺷﺭﺓ‪ ،‬ﻁﺑﻊ ﻋ�ﺩﺓ ﻣ�ﺭﺍﺕ‪ ،‬ﻣﻧﻬ�ﺎ‬
‫ﻁﺑﻌﺔ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻛﻭﻳﺗﻳﺔ ﺑﺗﺎﺭﻳﺦ ‪1410‬ﻫـ‪1989 ،‬ﻡ‪.‬‬
‫)‪ (8‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(101/1) ،(99/1‬‬
‫)‪ (9‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(106/1) ،(102/1‬‬
‫)‪ (10‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(108/1) ،(106/1‬‬
‫)‪ (11‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(110/1‬‬
‫)‪ (12‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(117/1‬‬
‫)‪ (13‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(117/1‬‬
‫)‪ (14‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(118-117/1‬‬
‫)‪ (15‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(119/1‬‬
‫)‪ (16‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(127/1) ،(123/1‬‬
‫)‪ (17‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(130/1) ،(128/1‬‬
‫)‪ (18‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(131/1‬‬
‫)‪ (19‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(132/1‬‬
‫)‪ (20‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(136-135/1‬‬
‫)‪ (21‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(138-137/1‬‬
‫)‪ (22‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(139/1‬ﻭ)‪.(141/1‬‬
‫)‪ (23‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(143-142/1‬‬
‫)‪ (24‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(146/1‬ﻭ)‪.(148/1‬‬
‫)‪ (25‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(151-150/1‬‬
‫)‪ (26‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(152/1‬‬
‫)‪ (27‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(154-153/1‬‬
‫)‪ (28‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(160-158/1‬‬

‫‪232‬‬
 ‫)‪ (29‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(164-160/1‬‬
‫)‪ (30‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(168-167/1‬‬
‫)‪ (31‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(169/1‬‬
‫)‪ (32‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(170/1‬‬
‫)‪ (33‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(171-170/1‬‬
‫)‪ (34‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(175-174/1‬‬
‫)‪ (35‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(176-175/1‬‬
‫)‪ (36‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(177-176/1‬‬
‫)‪ (37‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(177/1‬‬
‫)‪ (38‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(182-180/1‬‬
‫)‪ (39‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(185-183/1‬‬
‫)‪ (40‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(185/1‬‬
‫)‪ (41‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(188/1‬‬
‫)‪ (42‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(189/1‬‬
‫)‪ (43‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(190-189/1‬‬

‫‪233‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‬
‫)‪(1‬‬
‫ﻣﺷﺭﻭﻉ ﻛﻠﻳﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ‬
‫ﻟﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ‬

‫ﺍﻟﻣﺑﺣ��ﺙ ﺍﻷﻭﻝ‪ :‬ﻣﺷ��ﺭﻭﻉ ﺍﻟﺟﻣ��ﻊ ﺍﻟﺻ��ﻭﺗﻲ ﻟﻠﻘ��ﺭﺍءﺍﺕ‬

‫ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺧﻁﺔ ﺍﻟﻌﻣﻝ ﻓﻲ ﺍﻟﻣﺷﺭﻭﻉ ﻭﺗﻧﻔﻳﺫﻩ‬
‫ﺧﻁﺔ ﺍﻟﻌﻣﻝ‬
‫ﺗﻧﻔﻳﺫ ﺍﻟﻣﺷﺭﻭﻉ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺗﻘﻭﻳﻡ ﺍﻟﻣﺷﺭﻭﻉ‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ‪ :‬ﻣﺷﺭﻭﻉ ﺍﻟﺟﻣﻊ ﺍﻟﺻﻭﺗﻲ ﻟﻠﻘﺭﺍءﺍﺕ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‬
‫ﻓ��ﻲ ﻋ��ﺎﻡ ‪1402‬ﻫ��ـ ﺗﻘﺭﻳ ًﺑ��ﺎ ﻁﺭﺣ��ﺕ ﻛﻠﻳ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﺑﺎﻟﺟﺎﻣﻌ��ﺔ ﺍﻹﺳ��ﻼﻣﻳﺔ ﻣﺷ��ﺭﻭﻋًﺎ‬
‫ﻟﺗﺳﺟﻳﻝ ﻣﺻﺣﻑ )ﻭﺍﺣﺩ( ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻣﺧﻁ�ﻁ ﻟﻬ�ﺫﺍ ﺍﻟﻣﺷ�ﺭﻭﻉ ﺃﻥ‬
‫)‪(2‬‬
‫ﻳﻛﻭﻥ ﻋﻠﻰ ﺛﻼﺙ ﻣﺭﺍﺣﻝ‪:‬‬
‫) ‪(3‬‬
‫ﺍﻟﻣﺭﺣﻠﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺗﺳﺟﻳﻝ ﺧﺗﻣﺔ ﻛﺎﻣﻠﺔ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ ِﺑﻣﺿﻣﻥ ﺍﻟﺷﺎﻁﺑﻳﺔ‪.‬‬
‫ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﺛﺎﻧﻳﺔ‪ :‬ﺗﺳﺟﻳﻝ ﺧﺗﻣﺔ ﻛﺎﻣﻠﺔ ﺑ�ﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷ�ﺭ ﺍﻟﺻ�ﻐﺭﻯ ) ِﺑﻣﺿ�ﻣﻥ ﺍﻟﺷ�ﺎﻁﺑﻳﺔ‬
‫)‪(4‬‬
‫ﻭﺍﻟﺩﺭﺓ(‪.‬‬
‫ﺍﻟﻣﺭﺣﻠ��ﺔ ﺍﻟﺛﺎﻟﺛ��ﺔ‪ :‬ﺗﺳ��ﺟﻳﻝ ﺧﺗﻣ��ﺔ ﻛﺎﻣﻠ��ﺔ ﺑ��ﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷ��ﺭ ﺍﻟﻛﺑ��ﺭﻯ ) ِﺑﻣﺿ��ﻣﻥ ﺍﻟﻁﻳﺑ��ﺔ‬
‫)‪(5‬‬
‫ﻭﺍﻟﻧﺷﺭ(‪.‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻧﻲ‪ :‬ﺧﻁﺔ ﺍﻟﻌﻣﻝ ﻓﻲ ﺍﻟﻣﺷﺭﻭﻉ ﻭﺗﻧﻔﻳﺫﻩ‬
‫ﺧﻁﺔ ﺍﻟﻌﻣﻝ‬
‫ﻛﺎﻧﺕ ﺍﻟﺧﻁﺔ ﺍﻟﻣﻘﺗﺭﺣﺔ ﻟﻠﻌﻣﻝ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ ﻋﻠﻰ ﺍﻟﻧﺣﻭ ﺍﻵﺗﻲ‪:‬‬
‫‪ .1‬ﺃﻥ ﻳﺗﻡ ﻫﺫﺍ ﺍﻟﺟﻣﻊ ﻋﻠﻰ ﺛﻼﺙ ﻣﺭﺍﺣﻝ‪ ،‬ﻛﻣﺎ ﺳﺑﻕ ﻗﺭﻳﺑًﺎ‪ ،‬ﻭﻳﺑﺩﺃ ﻓﻲ ﺫﻟ�ﻙ ﺑﺟﻣ�ﻊ‬
‫ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ ِﺑﻣﺿﻣﻥ ﺍﻟﺷﺎﻁﺑﻳﺔ‪.‬‬
‫‪ .2‬ﺃﻥ ﻳﺗﻡ ﺍﻟﺟﻣﻊ ﺑﻳﻥ ﺃﻭﺟﻪ ﺍﻟﻘﺭﺍءﺍﺕ ﻓﻲ ﺍﻟﺗﻼﻭﺓ ﺍﻟﻭﺍﺣﺩﺓ‪ ،‬ﻓﻲ ﺍﻟﻣﺭﺍﺣﻝ ﺍﻟﺛﻼﺙ‪:‬‬
‫)‪(6‬‬
‫ﺍﻟﺳﺑﻊ ﺛﻡ ﺍﻟﻌﺷﺭ ﺍﻟﺻﻐﺭﻯ‪ ،‬ﺛﻡ ﺍﻟﻌﺷﺭ‪ ،‬ﻭﺫﻟﻙ ﻋﻠﻰ ﻁﺭﻳﻘﺔ ﺍﻟﺟﻣﻊ ﺑﺎﻟﻭﻗﻑ‪.‬‬
‫ﻭﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻘﺭﺍءﺍﺕ ﺑﻁﺭﻳﻘﺔ ﺍﻟﻭﻗﻑ ﻫﻭ ﺃﻥ ﻳﺷﺭﻉ ﺍﻟﻘﺎﺭﺉ ﺑﻘﺭﺍءﺓ ﻷﺣﺩ ﺍﻟﻘﺭﺍء‪ ،‬ﺣﺗﻰ‬
‫ﻳﻧﺗﻬﻲ ﺇﻟﻰ ﻭﻗ ٍ‬
‫ﻑ ﻳﺳﻭﻍ ﺍﻻﺑﺗﺩﺍء ِﺑﻣﺎ ﺑﻌ�ﺩﻩ ﻓﻳﻘ�ﻑ‪ ،‬ﺛ�ﻡ ﻳﺭﺟ�ﻊ ﺇﻟ�ﻰ ﺍﻟﻘ�ﺎﺭﺉ ﺍﻟ�ﺫﻱ ﺑﻌ�ﺩﻩ ﻓﻳ�ﺄﺗﻲ‬
‫ﺉ‪ ،‬ﺣﺗﻰ‬ ‫ﺉ ﻗﺎﺭ ٍ‬‫ﺑﺧﻼﻓﻪ ﻣﻊ ﺍﻟﻘﺎﺭﺉ ﺍﻷﻭﻝ‪ ،‬ﺇﻟﻰ ﺍﻟﻣﻭﺿﻊ ﺍﻟﺫﻱ ﻭﻗﻑ ﻓﻳﻪ‪ ،‬ﺛﻡ ﻳﻔﻌﻝ ﺫﻟﻙ ﺑﻘﺎﺭ ٍ‬
‫ﺗﻧﺗﻬﻲ ﺧﻼﻓﺎ ُﺗﻬﻡ‪ ،‬ﻭﻳﺑﺗﺩﺉ ﺑﻣﺎ ﺑﻌﺩ ﺫﻟﻙ ﺍﻟﻭﻗﻑ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻁﺭﻳﻘﺔ ﻳﺭﺍﺩ ﻣﻧﻬﺎ ﺗﻭﻓﻳﺭ ﺍﻟﻭﻗﺕ ﻋﻧ�ﺩ‬

‫‪234‬‬
‫ﻋﺭﺽ ﺍﻟﻘﺭﺍءﺍﺕ ﻋﻠﻰ ﺍﻟﺷﻳﻭﺥ‪ ،‬ﻓﻳﻧﺗﻬﻲ ﺍﻟﻘﺎﺭﺉ ﻣﻥ ﺍﻟﻌﺭﺽ ﻓﻲ ﻭﻗ�ﺕ ﺃﻗ�ﻝ ﺑﻛﺛﻳ�ﺭ ِﻣﻣﱠ�ﺎ ﻟ�ﻭ‬
‫)‪(7‬‬
‫ﻗﺭﺃ ﻛﻝ ﺭﻭﺍﻳﺔ ﻋﻠﻰ ﺣﺩﺓ‪.‬‬
‫‪ .3‬ﺃﻥ ﻳﻘ���ﻭﻡ ﺃﺳ���ﺎﺗﺫﺓ ﺍﻟﻘ���ﺭﺍءﺍﺕ ﻓ���ﻲ ﺍﻟﻛﻠﻳ���ﺔ ﺍﻟﻣ���ﺫﻛﻭﺭﺓ ﺑﺎﻹﺷ���ﺭﺍﻑ ﻋﻠ���ﻰ ﻋﻣﻠﻳ���ﺔ‬
‫ﺍﻟﺗﺳﺟﻳﻝ ﻭﺗﻭﺟﻳﻪ ﺍﻟﻘﺭﺍء‪ ،‬ﻭﺇﻟﻘﺎء ﺑﻌﺽ ﺍﻟﺷﺭﻭﺡ ﻭﺍﻟﺗﻌﻠﻳﻘﺎﺕ ﻋﻠﻰ ﺍﻟﻘﺭﺍءﺓ‪.‬‬
‫)‪(8‬‬
‫ﺏ ﺍﻟﻛﻠﻳﺔ ﺍﻟﻣﺗﻘﻧﻳﻥ ﻣﻥ ﻳﻘﻭﻡ ﺑﺎﻟﻘﺭﺍءﺓ‪.‬‬‫‪ .4‬ﺃﻥ ﻳُﺧﺗﺎﺭ ﻣﻥ ﻁﻼ ِ‬
‫ﺗﻧﻔﻳﺫ ﺍﻟﻣﺷﺭﻭﻉ‬
‫ﺑﺩﺃﺕ ﺍﻟﻛﻠﻳﺔ ﻓﻲ ﺗﺟﺎﺭﺏ ﺍﻟﻣﺭﺣﻠﺔ ﺍﻷﻭﻟﻰ ﻣﻥ ﺍﻟﻣﺷﺭﻭﻉ‪ ،‬ﻭﻫﻲ ﺗﺳﺟﻳﻝ ﺍﻟﻘ�ﺭﺁﻥ ﺑ�ﺎﻟﻘﺭﺍءﺍﺕ‬
‫ﺍﻟﺳﺑﻊ ِﺑﻣﺿﻣﻥ ﺍﻟﺷﺎﻁﺑﻳﺔ‪ ،‬ﺣﻳﺙ ﺳُﺟﱢ ﻠﺕ ﺳﻭﺭﺓ ﺍﻟﺑﻘ�ﺭﺓ ﻓ�ﻲ ﻧﺣ�ﻭ ﻣﺎﺋ�ﺔ ﺳ�ﺎﻋﺔ‪ (9)،‬ﻣ�ﻊ ﺑﻌ�ﺽ‬
‫)‪(10‬‬
‫ﺍﻟﺷﺭﻭﺡ ﻭﺍﻟﺗﻭﺟﻳﻬﺎﺕ‪.‬‬
‫ﻭﻓﻲ ﻋﺎﻡ ‪1404‬ﻫـ ﻛﺎﻧﺕ ﺍﻟﻛﻠﻳﺔ ﻗﺩ ﺍﻧﺗﻬﺕ ﻣﻥ ﺍﻟﺗﺳﺟﻳﻝ ﻣﻥ ﺃﻭﻝ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺇﻟﻰ ﺁﺧ�ﺭ‬
‫ﺳ��ﻭﺭﺓ ﺍﻟﻧﺳ��ﺎء‪ ،‬ﻓﺟ��ﺎءﺕ ﺳ��ﻭﺭﺓ ﺍﻟﺑﻘ��ﺭﺓ ﻓ��ﻲ ﺳ��ﺗﻳﻥ ﺳ��ﺎﻋﺔ‪ ،‬ﻭﺳ��ﻭﺭﺓ ﺁﻝ ﻋﻣ��ﺭﺍﻥ ﻓ��ﻲ ﺇﺣ��ﺩﻯ‬
‫ﻭﺛﻼﺛ��ﻳﻥ ﺳ��ﺎﻋﺔ‪ ،‬ﻭﺳ��ﻭﺭﺓ ﺍﻟﻧﺳ��ﺎء ﻓ��ﻲ ﺛﻣ�ﺎﻥ ﻭﻋﺷ��ﺭﻳﻥ ﺳ��ﺎﻋﺔ‪ ،‬ﻛ��ﻝ ﺫﻟ��ﻙ ﺑ��ﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳ��ﺑﻊ‬
‫ِﺑﻣﺿﻣﻥ ﺍﻟﺷﺎﻁﺑﻳﺔ‪ ،‬ﻭﺃﺫﻳﻌﺕ ﻫ�ﺫﻩ ﺍﻟﺗﺳ�ﺟﻳﻼﺕ ﻣ�ﻥ ﺇﺫﺍﻋ�ﺔ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺑﺎﻟﻣﻣﻠﻛ�ﺔ ﺍﻟﻌﺭﺑﻳ�ﺔ‬
‫)‪(11‬‬
‫ﺍﻟﺳﻌﻭﺩﻳﺔ ﺗﺣﺕ ﻋﻧﻭﺍﻥ‪) :‬ﺩﺭﻭﺱ ﻣﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ(‪.‬‬
‫ﺛﻡ ﺍﺳﺗﻣﺭﺕ ﺍﻟﻛﻠﻳﺔ ﻓﻲ ﻣﺗﺎﺑﻌﺔ ﺍﻟﺗﺳﺟﻳﻼﺕ‪ ،‬ﻭﺇﻟﻰ ﺍﻵﻥ ﻟﻡ ﺗﻧﺗﻪ ﺗﺳ�ﺟﻳﻼﺕ ﺍﻟﻣﺭﺣﻠ�ﺔ ﺍﻷﻭﻟ�ﻰ‬
‫)ﺗﺳ��ﺟﻳﻝ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﺳ��ﺑﻊ ِﺑﻣﺿ��ﻣﻥ ﺍﻟﺷ��ﺎﻁﺑﻳﺔ(‪ ،‬ﻭﻛ��ﺎﻥ ﺁﺧ��ﺭ ﻋﻬ��ﺩﻱ ِﺑﻬ��ﻡ ﻓ��ﻲ ﺍﻟﺳ��ﻧﺔ ﺍﻟﺗ��ﻲ‬
‫ﺗﺧﺭﺟﺕ ﻓﻳﻬ�ﺎ ﻣ�ﻥ ﺍﻟﻛﻠﻳ�ﺔ)‪ (12‬ﺃ ﱠﻧﻬ�ﻡ ﻛ�ﺎﻧﻭﺍ ﻗ�ﺩ ﻭﺻ�ﻠﻭﺍ ﻓ�ﻲ ﺗﺳ�ﺟﻳﻼﺕ ﺍﻟﻣﺭﺣﻠ�ﺔ ﺍﻷﻭﻟ�ﻰ ﺇﻟ�ﻰ‬
‫ﺃﻭﺍﺧﺭ ﺳﻭﺭﺓ ﺍﻟﺗﻭﺑﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻣﺭﺣﻠﺗﺎﻥ ﺍﻟﺛﺎﻧﻳﺔ ﻭﺍﻟﺛﺎﻟﺛﺔ ) ﻭﻫﻣﺎ ﺗﺳﺟﻳﻝ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ ﺍﻟﺻﻐﺭﻯ ﻭﺍﻟﻛﺑ�ﺭﻯ(‪ ،‬ﻓﻠ�ﻡ‬
‫ﺗﺷﺭﻉ ﺍﻟﻛﻠﻳﺔ ﻓﻳﻬﻣﺎ ﺇﻟﻰ ﺍﻵﻥ‪ .‬ﻭﻻ ﻳﺩﺭﻯ ﻫﻝ ﻣﺎ ﺯﺍﻝ ﻓ�ﻲ ﻋ�ﺯﻡ ﺇﺩﺍﺭﺗِﻬ�ﺎ ﻣﺗﺎﺑﻌ�ﺔ ﺍﻟﻣ�ﺭﺣﻠﺗﻳﻥ‬
‫ﺍﻟﺑﺎﻗﻳﺗﻳﻥ ﻣﻥ ﺍﻟﻣﺷﺭﻭﻉ ﺃﻡ ﻻ‪.‬‬
‫ﺍﻟﻣﺑﺣﺙ ﺍﻟﺛﺎﻟﺙ‪ :‬ﺗﻘﻭﻳﻡ ﺍﻟﻣﺷﺭﻭﻉ‬
‫ﻻ ﺷ��ﻙ ﺃﻥ ﻣﺷ��ﺭﻭﻉ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﻓ��ﻲ ﺧﺗﻣ��ﺔ ﻭﺍﺣ��ﺩﺓ ﺑ��ﺫﻝ ﻓﻳ��ﻪ ﺟﻬ � ٌﺩ ﻛﺑﻳ �ﺭٌ‪ ،‬ﻭﻻ ﻳﻧﻛ��ﺭ‬
‫ﻋﺎﺭﻑٌ ﻣﺎ ﻓﻳﻪ ﻣﻥ ﺍﻟﻔﺎﺋﺩﺓ ﻟﺩﺍﺭﺳﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ‪ ،‬ﻭﻟﻐﻳ�ﺭﻫﻡ ﻣ�ﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ‪ ،‬ﻭﻟﻛ�ﻥ ﺍﻟﻧ�ﺎﻅﺭ ﻓ�ﻲ‬
‫ﻁﺭﻳﻘﺔ ﺫﻟﻙ ﺍﻟﺟﻣﻊ‪ ،‬ﻭﻣﺎ ﺗﻡ ﺗﺳ�ﺟﻳﻠﻪ ﻣﻧ�ﻪ ﻳﺟ�ﺯﻡ ﺑ�ﺄﻥ ﺫﻟ�ﻙ ﻻ ﻳﻌ�ﺩ ﺟﻣﻌً�ﺎ ﻟﻠﻘ�ﺭﺁﻥ ﺑ�ﺎﻟﻘﺭﺍءﺍﺕ‬
‫ﺑﻘﺩﺭ ﻣﺎ ﻗﺩ ﻳﻌﺗﺑﺭ ﻛﺗﺎﺑًﺎ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ‪ ،‬ﻋﻠ�ﻰ ﻧﺣ�ﻭ ﻣ�ﺎ ﺻ�ﻧﻑ ﺍﻟﻘ�ﺩﻣﺎء ﻣ�ﻥ ﺗﻔﺻ�ﻳﻝ ﺧﻼﻓ�ﺎﺕ‬
‫ﺍﻟﻘﺭﺍء‪ ،‬ﻭﺍﻟﻔﺭﻕ ﺃﻥ ﺗﺻﺎﻧﻳﻑ ﺍﻟﻘﺩﻣﺎء ﻛﺎﻧ�ﺕ ﻣﻛﺗﻭﺑ�ﺔ‪ ،‬ﻭﻫ�ﺫﺍ ﺍﻟﺟﻣ�ﻊ ﻣﻘ�ﺭﻭء ﻣﺳ�ﻣﻭﻉ‪ ،‬ﻭﻓ�ﻲ‬
‫ﺫﻟﻙ ﻓﺎﺋﺩﺓ ﻋﻅﻳﻣﺔ ﻣﻥ ﺟﻬﺔ ﺍﻟﺗﻁﺑﻳﻕ ﻭﺍﻟﺗﺩﺭﻳﺏ‪.‬‬
‫ﻭﻗﺩ ﺭﺃﻳﻧﺎ ﻓﻳﻣﺎ ﻣﺭﱠ )‪ (13‬ﺃﻥﱠ ﺍﻟﺻﺣﺎﺑﺔ ‪ ‬ﺃ َﺑ ْﻭﺍ ﺃﻥ ﻳﺩﺭﺟﻭﺍ ﻓﻲ ﻧﺳ�ﺧﺔ ﻭﺍﺣ�ﺩﺓ ﻣ�ﻥ ﺍﻟﻣﺻ�ﺣﻑ‬
‫ﺃﻛﺛ��ﺭ ﻣ��ﻥ ﻭﺟ��ﻪ ﻣ��ﻥ ﺃﻭﺟ��ﻪ ﺍﻟﻘ��ﺭﺍءﺓ‪ ،‬ﻓﺟ��ﺎء ﻋﻣﻠﻬ��ﻡ ﻫ��ﺫﺍ ُﻣ َﻌ ﱢﻅ ًﻣ��ﺎ ﻟﺗﻠ��ﻙ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺃﻥ ﺗﻛ��ﻭﻥ‬
‫ﻣﺻﺎﺣﻑ ﻳﺧﺗﻠﻑ ﺑﻌﺿﻬﺎ ﻋ�ﻥ ﺑﻌ�ﺽ ﻓ�ﻲ ﺗﻠ�ﻙ‬ ‫َ‬ ‫ﺇﺣﺩﺍﻫﺎ ﺃﺻﻼً‪ ،‬ﻭﺍﻷﺧﺭﻯ ﻓﺭﻋًﺎ‪ ،‬ﻭﻟﺫﺍ ﻛﺗﺑﻭﺍ‬
‫ﺍﻟﻛﻠﻣﺎﺕ ﺍﻟﺧﻼﻓﻳﺔ ﺍﻟﺗﻲ ﻻ ﻳﺣﺗﻣﻠﻬﺎ ﺭﺳ ٌﻡ ﻭﺍﺣﺩ‪.‬‬
‫ﻭﻗﺩ ﻛﺭﻩ ﻛﺛﻳﺭ ﻣﻥ ﺍﻷﺋﻣﺔ ﺧﻠﻁ ﺷﻲء ﻣﻊ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺣﺗﻰ ﻟﻭ ﻛﺎﻥ ﻭﺟﻭﻩ ﺍﻟﻘﺭﺍءﺍﺕ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺣﻠﻳﻣﻲ ﻓ�ﻲ ﻭﺟ�ﻭﻩ ﺗﻌﻅ�ﻳﻡ ﺍﻟﻘ�ﺭﺁﻥ‪ :‬ﻭﻣﻧﻬ�ﺎ ﺃﻥ ﻻ ﻳُﺧ َﻠ�ﻁ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺣﻑ ﻣ�ﺎ ﻟ�ﻳﺱ ﻣ�ﻥ‬
‫‪235‬‬
‫ﺍﻟﻘﺭﺁﻥ ﺑﺎﻟﻘﺭﺁﻥ‪ ،‬ﻛﻌﺩﺩ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺍﻟﺳﺟﺩﺍﺕ‪ ،‬ﻭﺍﻟﻌﺷ�ﺭﺍﺕ‪ ،‬ﻭﺍﻟﻭﻗ�ﻭﻑ‪ ،‬ﻭﺍﺧ�ﺗﻼﻑ ﺍﻟﻘ�ﺭﺍءﺍﺕ‪،‬‬
‫)‪(14‬‬
‫ﻭﻣﻌﺎﻧﻲ ﺍﻵﻳﺎﺕ‪.‬‬
‫ﻓﺎﻷﺟﺩﺭ ﺃﻥ ﻻ ﻳﻁﻠﻕ ﺍﺳﻡ ﺍﻟﻣﺻﺣﻑ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﺟﺭ ًﺩﺍ ﻣﻥ ﻏﻳ�ﺭ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﻣ�ﺎ ﻛ�ﺎﻥ‬
‫ﻣﻔ��ﺭ ًﺩﺍ ﻟﻭﺟ��ﻪ ﻭﺍﺣ��ﺩ‪ ،‬ﺃﻣ��ﺎ ﻣ��ﺎ ﻛ��ﺎﻥ ﻓﻳ��ﻪ ﺫﻛ��ﺭ ﺍﻟﺧ��ﻼﻑ‪ ،‬ﻓﻬ��ﻭ ﺃﺷ �ﺑﻪ ﺑﻛﺗ��ﺏ ﺍﻟﺗﻔﺳ��ﻳﺭ ﻭﻛﺗ��ﺏ‬
‫ﺍﻟﻘﺭﺍءﺍﺕ‪.‬‬
‫ﻛﻣﺎ ﺃﻥ ﺍﻟﺗﺳ�ﺟﻳﻼﺕ ﺍﻟﺗ�ﻲ َﺗﻣ�ﺕ ﻟِﻬ�ﺫﺍ ﺍﻟﻣﺷ�ﺭﻭﻉ ﺗﺣﺗ�ﻭﻱ ﻣ�ﺎ ﻟ�ﻳﺱ ﺑﻘ�ﺭﺁﻥ‪ ،‬ﻭﻫ�ﻭ ﺗﻭﺟﻳﻬ�ﺎﺕ‬
‫ﺍﻟﻣﺷﺎﻳﺦ ﻟﻠﻘﺭﺍء‪ ،‬ﻭﺷﺭﻭﺣﻬﻡ ﻭﺗﻌﻠﻳﻘﺎ ُﺗﻬﻡ ﻋﻠﻳﻬﺎ‪ ،‬ﻓﺟﺩﻳﺭ ِﺑﻬ�ﺫﺍ ﺍﻟﻌﻣ�ﻝ ﺃﻥ ﻳﻌ�ﺩ ﻣ�ﻥ ﺍﻟﻣﺻ�ﻧﻔﺎﺕ‬
‫ﺍﻟﺗﻁﺑﻳﻘﻳﺔ ﻓﻲ ﻋﻠﻡ ﺍﻟﻘﺭﺍءﺍﺕ‪ ،‬ﺃﻣﺎ ﺃﻥ ﻳﻛ�ﻭﻥ ﻣﺻ�ﺣ ًﻔﺎ ﻣﺟﻣﻭﻋً�ﺎ‪ ،‬ﻓﻅ�ﺎﻫﺭ ﺃﻥ ﺫﻟ�ﻙ ﺑﻌﻳ�ﺩ ﻏﻳ�ﺭ‬
‫ﻣﻘﺑﻭﻝ‪.‬‬
‫ﻭﻗﺩ ﻋ ﱠﺩ ﻋﻠﻣﺎء ﺍﻟﻘﺭﺍءﺓ ﺍﻷﻭﻟﻭﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺍءﺓ ﻓ�ﻲ ﺍﻟ�ﺗﻼﻭﺓ ﺍﻟﻭﺍﺣ�ﺩﺓ ﻣﺧﺎﻟﻔ�ﺔ ﻟﻣ�ﺎ ﻛ�ﺎﻥ ﻋﻠﻳ�ﻪ‬
‫ﺣﺎﻝ ﺳﻠﻑ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻋﺗﺑﺭﻭﻩ ﻛﺟﻣﻊ ﺃﻭﺟ�ﻪ ﺍﻻﺧ�ﺗﻼﻑ ﻓ�ﻲ ﺍﻟﻘ�ﺭﺍءﺓ ﻓ�ﻲ ﺍﻟﻣﺻ�ﺣﻑ ﺍﻟﻭﺍﺣ�ﺩ‪،‬‬
‫ﻭﻫﻭ ﻣﺎ ﻣﻧﻌﻪ ﺍﻟﺻﺣﺎﺑﺔ ‪.‬‬
‫ﻓﻘﺩ ﻛﺎﻥ ﻣﻥ ﻋﺎﺩﺓ ﺍﻷﺋﻣﺔ ﺇﻓﺭﺍﺩ ﻛﻝ ﻗﺎﺭﺉ ﻣﻥ ﺍﻟﻘﺭﺍء ِﺑﺧﺗﻣﺔ‪ ،‬ﻻ ﻳﺧﻠﻁ ﻓﻳﻬﺎ ﻗﺭﺍءﺗﻪ ﺑﻘ�ﺭﺍءﺓ‬
‫ﻏﻳﺭﻩ‪ ،‬ﻭﻛﺎﻧﻭﺍ ﻳﺑﺎﻟﻐﻭﻥ ﻓﻲ ﺗﺣﺭﻳﺭ ﺍﻟﻁ�ﺭﻕ ﻭﺍﻟﻭﺟ�ﻭﻩ‪ ،‬ﺣﺗ�ﻰ ﻟ�ﻭ ﺍﻗﺗﺿ�ﻰ ﺫﻟ�ﻙ ﺍﻟﻭﺍﺣ�ﺩ ﻣ�ﻧﻬﻡ‬
‫ﻣﻼﺯﻣﺔ ﺷﻳﺧﻪ ﺩﻫﺭً ﺍ ﻁﻭﻳﻼً‪ ،‬ﻭﻣ�ﻥ ﺫﻟ�ﻙ ﺃﻥ ﺍﻷﺳ�ﺗﺎﺫ ﺃﺑ�ﺎ ﺍﻟﺣﺳ�ﻥ ﺍﻟﺣﺻ�ﺭﻱ ﺍﻟﻘﻳﺭﻭﺍﻧ�ﻲ ﻗ�ﺭﺃ‬
‫ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ ﻋﻠﻰ ﺷ�ﻳﺧﻪ ﺃﺑ�ﻲ ﺑﻛ�ﺭ ﺍﻟﻘﺻ�ﺭﻱ ﺗﺳ�ﻌﻳﻥ ﺧﺗﻣ�ﺔ ﻓ�ﻲ ﻋﺷ�ﺭ ﺳ�ﻧﻳﻥ‪ ،‬ﻗ�ﺎﻝ ﻓ�ﻲ‬
‫)‪(15‬‬
‫ﻗﺻﻳﺩﺗﻪ ﺍﻟﺭﺍﺋﻳﺔ‪:‬‬
‫ﺑﻛﺭ‬
‫ﻋﻠﻳﻬﻡ ﻓﺄﺑــﺩﺍ ﺑﺎﻹﻣـﺎﻡ ﺃﺑﻲ ِ‬ ‫ﻭﺃﺫﻛﺭ ﺃﺷﻳــﺎﺧﻲ ﺍﻟﺫﻳﻥ ﻗﺭﺃ ُﺗﻬﺎ‬
‫ُ‬
‫ﺃﻛﻣﻠ��ﺕ ﻓ��ﻲ‬ ‫ﻋﺷ��ﺭ ﺛ��ﻡ‬
‫ٍ‬ ‫ُ‬
‫ﺑ��ﺩﺃﺕ ﺍﺑ��ﻥ‬ ‫ُ‬
‫ﻗ���ﺭﺃﺕ ﻋﻠﻳ���ﻪ ﺍﻟﺳﺑ���ـﻊ ﺗﺳ���ﻌﻳﻥ‬
‫ﻋﺷﺭ‬
‫ِ‬ ‫ً‬
‫ﺧﺗﻣﺔ‬
‫ﻭﻗﺩ ﺍﺳ�ﺗﻣﺭ ﻋﻣ�ﻝ ﺍﻟﻣﻘ�ﺭﺋﻳﻥ ﻋﻠ�ﻰ ﺫﻟ�ﻙ ﺯﻣ ًﻧ�ﺎ‪ ،‬ﺛ�ﻡ ﻟﻣ�ﺎ ﻓﺗ�ﺭﺕ ﻫﻣ�ﻡ ﺍﻟﻧ�ﺎﺱ‪ ،‬ﻭﺍﺣﺗ�ﺎﺟﻭﺍ ﺇﻟ�ﻰ‬
‫ﺳﺭﻋﺔ ﺍﻟﻌﺭﺽ‪ ،‬ﻅﻬﺭ ﺍﻟﺟﻣﻊ ﺑﻳﻥ ﺍﻟﻘﺭﺍءﺍﺕ ﻓﻲ ﺍﻟﺧﺗﻣﺔ ﺍﻟﻭﺍﺣﺩﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ‪ :‬ﻭﻫﺫﺍ ﺍﻟ�ﺫﻱ ﻛ�ﺎﻥ ﻋﻠﻳ�ﻪ ﺍﻟﺻ�ﺩﺭ ﺍﻷﻭﻝ‪ ،‬ﻭﻣ�ﻥ ﺑﻌ�ﺩﻫﻡ‪ ،‬ﺇﻟ�ﻰ ﺃﺛﻧ�ﺎء ﺍﻟﻣﺎﺋ�ﺔ‬
‫ﺍﻟﺧﺎﻣﺳﺔ‪ ،‬ﻋﺻﺭ ﺍﻟ�ﺩﺍﻧﻲ ﺍﺑ�ﻥ ﺷ�ﻳﻁﺎ ﻭﺍﻷﻫ�ﻭﺍﺯﻱ ﻭﺍﻟﻬ�ﺫﻟﻲ ﻭﻣ�ﻥ ﺑﻌ�ﺩﻫﻡ‪ ،‬ﻓﻣ�ﻥ ﺫﻟ�ﻙ ﺍﻟﻭﻗ�ﺕ‬
‫ﻅﻬﺭ ﺟﻣﻊ ﺍﻟﻘﺭﺍءﺍﺕ ﻓﻲ ﺍﻟﺧﺗﻣﺔ ﺍﻟﻭﺍﺣﺩﺓ‪ ،‬ﻭﺍﺳﺗﻣﺭ ﺇﻟﻰ ﺯﻣﺎﻧﻧﺎ‪ ،‬ﻭﻛ�ﺎﻥ ﺑﻌ�ﺽ ﺍﻷﺋﻣ�ﺔ ﻳﻛ�ﺭﻩ‬
‫ﺫﻟﻙ ﻣﻥ ﺣﻳﺙ ﺇﻧﻪ ﻟﻡ ﺗﻛﻥ ﻋﺎﺩﺓ ﺍﻟﺳﻠﻑ ﻋﻠﻳﻪ‪ ،‬ﻭﻟﻛﻥ ﺍﻟﺫﻱ ﺍﺳﺗﻘﺭ ﻋﻠﻳﻪ ﺍﻟﻌﻣﻝ ﻫﻭ ﺍﻷﺧﺫ ﺑﻪ‪،‬‬
‫ﻭﺍﻟﺗﻘﺭﻳﺭ ﻋﻠﻳﻪ‪ ،‬ﻭﺗﻠﻘﻳﻪ ﺑﺎﻟﻘﺑﻭﻝ‪ ،‬ﻭﺇﻧﻣﺎ ﺩﻋﺎﻫﻡ ﺇﻟﻰ ﺫﻟﻙ ﻓﺗﻭﺭ ﺍﻟﻬﻣﻡ‪ ،‬ﻭﻗﺻﺩ ﺳ�ﺭﻋﺔ ﺍﻟﺗﺭﻗ�ﻲ‬
‫)‪(16‬‬
‫ﻭﺍﻻﻧﻔﺭﺍﺩ‪...‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﺑﺗﻛﺎﺭ ﻁﺭﻳﻘﺔ ﺍﻟﺟﻣﻊ ﻟﺣﺎﺟﺔ ﺍﻟﻧ�ﺎﺱ ﺇﻟ�ﻰ ﺳ�ﺭﻋﺔ ﺍﻟﻌ�ﺭﺽ‪ ،‬ﻭﺗ�ﻭﻓﻳﺭ ﺍﻟﻭﻗ�ﺕ‪ ،‬ﻓ�ﺈﻥ‬
‫ﺣﺎﻓﻅ�ﺎ ﻟﻘ�ﺭﺍءﺍﺕ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓ�ﺈﻥ‬ ‫ً‬ ‫ﻫﺫﻩ ﺍﻟﺣﺎﺟﺔ ﻏﻳﺭ ﻣﻭﺟﻭﺩﺓ ﻓ�ﻲ ﻣﺻ�ﺣﻑ ﻳ�ﺭﺍﺩ ﻟ�ﻪ ﺃﻥ ﻳﻛ�ﻭﻥ‬
‫ﺍﻟﺟﻣﻊ ِﺑﻬﺫﻩ ﺍﻟﻁﺭﻳﻘﺔ ﺗﻛﻭﻥ ﻭﺟﻭﻩ ﺍﻟﻘﺭﺍءﺍﺕ ﻓﻳﻬﺎ ﻣﺩﺭﺟﺔ ﻣﺗﺗﺎﺑﻌ�ﺔ‪ ،‬ﻻ ﻳﺳ�ﺗﻁﻳﻊ ﺗﻣﻳﻳﺯﻫ�ﺎ ﺇﻻ‬
‫ﻗﺎﺭﺉ ﻣﺎﻫﺭ ﻣﺗﻘﻥ‪ ،‬ﻓﻼ ﺷﻙ ﺃﻥ ﺟﺩﻭﺍﻫﺎ ﻋﻧﺩ ﻋﻭﺍﻡ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻗﻠﻳﻠﺔ‪.‬‬
‫ﻭﺍﻟﻣﺷ��ﺭﻭﻉ ﻓﻳﻣ��ﺎ ﻋ��ﺩﺍ ﺫﻟ��ﻙ ﻋﻅ��ﻳﻡ ﺍﻟﻧﻔ��ﻊ ﻓ��ﻲ ﺍﻟﻧﺎﺣﻳ��ﺔ ﺍﻟﻌﻠﻣﻳ��ﺔ ﻭﺍﻟﺗﺩﺭﻳﺳ��ﻳﺔ‪ ،‬ﻓﻔﻳ��ﻪ ﺍﻟﺗ��ﺩﺭﻳﺏ‬
‫ﺍﻟﻌﻣﻠﻲ ﻟﺩﺍﺭﺳ�ﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ‪ ،‬ﻣ�ﻊ ﻣ�ﺎ ﻓﻳ�ﻪ ﻣ�ﻥ ﺍﻟﺗﻭﺟﻳ�ﻪ ﻟﻠﻘ�ﺎﺭﺉ‪ ،‬ﻭﺍﻟﺗﻁﺑﻳ�ﻕ ﺍﻟﻌﻣﻠ�ﻲ ﻟﻸﺣﻛ�ﺎﻡ‬
‫‪236‬‬
‫ﺍﻟﺗ��ﻲ ﻳﻌﺳ��ﺭ ﻋﻠ��ﻰ ﺍﻟﻘ��ﺎﺭﺉ ﺗﻌﻠﻣﻬ��ﺎ ﺩﻭﻥ ﺳ��ﻣﺎﻉ‪ ،‬ﻣ��ﻥ ﺍﻟﻔ��ﺗﺢ ﻭﺍﻹﻣﺎﻟ��ﺔ‪ ،‬ﻭﺍﻟﺗﻔﺧ��ﻳﻡ ﻭﺍﻟﺗﺭﻗﻳ��ﻕ‪،‬‬
‫ﻭﺍﻹﺷﻣﺎﻡ ﻭﺍﻟﺭﻭﻡ ﻭﻏﻳﺭ ﺫﻟﻙ‪.‬‬

‫)‪ (1‬ﺍﺧﺗﺻﺕ ﻣﺩﻳﻧﺔ ﺍﻟﺭﱠ ﺳُﻭﻝ ‪ ‬ﺑﺄﻥ ﻟَﻬ�ﺎ ﺃﺳ�ﻣﺎء ﻋﺩﻳ�ﺩﺓ‪ ،‬ﻭﺃﺷ�ﻬﺭﻫﺎ ﺍﻟﻣﺩﻳﻧ�ﺔ‪ ،‬ﻓ�ﺈﺫﺍ ﺃﻁﻠ�ﻕ ﺍﻧﺻ�ﺭﻑ ﺇﻟﻳﻬ�ﺎ ﺩﻭﻥ ﻏﻳﺭﻫ�ﺎ‪،‬‬
‫ﻭﻣﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪ { :‬ﻣ�ﺎ ﻛ�ﺎﻥ ﻷﻫ�ﻝ ﺍﻟﻣﺩﻳﻧ�ﺔ ‪ } ..‬ﻣ�ﻥ ﺍﻵﻳ�ﺔ ‪ 120‬ﻣ�ﻥ ﺳ�ﻭﺭﺓ ﺍﻟﺗﻭﺑ�ﺔ‪ ،‬ﻭﺍﺷ�ﺗﻬﺭ ﻭﺻ�ﻔﻬﺎ ﺑﺎﻟﻣﺩﻳﻧ�ﺔ‬
‫ﺍﻟﻧﺑﻭﻳﺔ ﻋﻧﺩ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺳﻠﻑ‪ ،‬ﻛﺳﻌﻳﺩ ﺑﻥ ﺍﻟﻣﺳﻳﺏ‪ ،‬ﻭﻣﻥ ﺍﻟﻣﺗﺄﺧﺭﻳﻥ‪ ،‬ﻛﺷ�ﻳﺦ ﺍﻹﺳ�ﻼﻡ ﺍﺑ�ﻥ ﺗﻳﻣﻳ�ﺔ‪ ،‬ﻭﻋﻠ�ﻲ ﺑ�ﻥ ﻋﺑ�ﺩ ﷲ‬
‫ﺍﻟﺳﻣﻬﻭﺩﻱ ﻣﺅﺭﺥ ﺍﻟﻣﺩﻳﻧﺔ‪ ،‬ﺃﻣﺎ ﻭﺻﻔﻬﺎ ﺑﺎﻟﻣﻧﻭﺭﺓ ﺍﻟﺫﻱ ﺍﺷﺗﻬﺭ ﺑﻳﻥ ﺍﻟﻧﺎﺱ ﺍﻟﻳﻭﻡ ﻓﺄﻏﻠﺏ ﺍﻟﻅﻥ ﺃﻧﻪ ﻣ�ﻥ ﺻ�ﻧﻊ ﻣﺗ�ﺄﺧﺭﻱ‬
‫ﺍﻷﺗﺭﺍﻙ‪ ،‬ﻭﻣﻌﻧﺎﻩ ﺻﺣﻳﺢ‪ ،‬ﺇﻥ ﺃﺭﻳﺩ ﺑﻪ ﺃﻧﻪ ﻧﻭﺭﺕ ﺑﻧﻭﺭ ﺍﻟﻧﺑﻭﺓ ﻭﺍﻟﻭﺣﻲ‪ ،‬ﻭﻟﻛﻥ ﻭﺻﻔﻬﺎ ﺑﺎﻟﻧﺑﻭﻳﺔ ﺃﺟﻝ ﻭﺃﻭﺿ�ﺢ ﻣﻌﻧ�ﻰً ‪،‬‬
‫ﻷﻥ ﺍﻟﻧﺑﻭﺓ ﺃﻫﻡ ﺍﻋﺗﺑﺎﺭ ﺷﺭﻓﺕ ﺑﻪ ﺍﻟﻣﺩﻳﻧﺔ‪ .‬ﺍﻧﻅﺭ ﺍﻟﺗﻘﺭﻳﺭ ﺍﻟﻌﻠﻣﻲ ﻋﻥ ﻣﺻﺣﻑ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ ﺹ ‪.24-22‬‬
‫)‪ (2‬ﺍﻧﻅ��ﺭ ﺩﻟﻳ��ﻝ ﻛﻠﻳ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻭﺍﻟﺩﺭﺍﺳ��ﺎﺕ ﺍﻹﺳ��ﻼﻣﻳﺔ ‪ -‬ﺑﺎﻟﺟﺎﻣﻌ��ﺔ ﺍﻹﺳ��ﻼﻣﻳﺔ ﺑﺎﻟﻣﺩﻳﻧ��ﺔ ﺍﻟﻧﺑﻭﻳ��ﺔ ﻟﻠﻌ��ﺎﻡ ﺍﻟﺩﺭﺍﺳ��ﻲ‬
‫‪1404‬ﻫ��ـ ‪1405 -‬ﻫ��ـ ﺹ ‪ ،33-32‬ﻭﻣﺟﻠ��ﺔ ﻛﻠﻳ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻭﺍﻟﺩﺭﺍﺳ��ﺎﺕ ﺍﻹﺳ��ﻼﻣﻳﺔ‪ ،‬ﺑﺎﻟﺟﺎﻣﻌ��ﺔ ﺍﻹﺳ��ﻼﻣﻳﺔ‬
‫ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ‪ -‬ﺍﻟﻌﺩﺩ ﺍﻷﻭﻝ ﺹ ‪.372‬‬
‫)‪ (3‬ﻫﻲ ﺍﻟﻘﺻﻳﺩﺓ ﺍﻟﻼﻣﻳﺔ‪ ،‬ﺍﻟﻣﺳﻣﺎﺓ ِﺑﺣﺭﺯ ﺍﻷﻣﺎﻧﻲ ﻭﻭﺟﻪ ﺍﻟﺗﻬ�ﺎﻧﻲ‪ ،‬ﻣ�ﻥ ﻧﻅ�ﻡ ﺍﻹﻣ�ﺎﻡ ﺍﻟﻌﻼﻣ�ﺔ ﻭﻟ�ﻲ ﷲ ﺃﺑ�ﻲ ﺍﻟﻘﺎﺳ�ﻡ ﺑ�ﻥ‬
‫ﻓﻳﺭﻩ ﺑﻥ ﺧﻠﻑ ﺍﻟﺭﻋﻳﻧﻲ ﺍﻷﻧﺩﻟﺳﻲ ﺍﻟﺷﺎﻁﺑﻲ ﺍﻟﺿﺭﻳﺭ‪ ،‬ﺍﻟﻣﺗﻭﻓﻲ ﺑﺎﻟﻘﺎﻫﺭﺓ ﺳﻧﺔ ‪590‬ﻫـ‪ .‬ﻭﻫﻲ ﻣ�ﻥ ﻋﻳ�ﻭﻥ ﺍﻟﺷ�ﻌﺭ‪ ،‬ﻣ�ﻊ‬
‫ﺟﻣﻌﻬﺎ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ ﺍﻟﻣﺗﻭﺍﺗﺭﺓ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﺗﻳﺳ�ﻳﺭ ﻟﻺﻣ�ﺎﻡ ﺃﺑ�ﻲ ﻋﻣ�ﺭﻭ ﺍﻟ�ﺩﺍﻧﻲ‪ ،‬ﻭﻗ�ﺩ ﺳ�ﺎﺭﺕ ِﺑﻬ�ﺎ ﺍﻟﺭﻛﺑ�ﺎﻥ‬
‫ﻭﺗﻠﻘﺎﻫﺎ ﺍﻟﻌﻠﻣﺎء ﻓﻲ ﺳﺎﺋﺭ ﺍﻷﻋﺻﺎﺭ ﻭﺍﻷﻣﺻﺎﺭ ﺑﺎﻟﻘﺑﻭﻝ‪ .‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(61/1‬‬
‫)‪ (4‬ﺍﻟﺩﺭﺓ ﺍﻟﻣﺿﻳﺔ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺛﻼﺙ ﺍﻟﻣﺭﻭﻳﺔ‪ ،‬ﻗﺻ�ﻳﺩﺓ ﻻﻣﻳ�ﺔ ﻋﻠ�ﻰ ﻭﺯﻥ ﻭﻗﺎﻓﻳ�ﺔ ﺍﻟﺷ�ﺎﻁﺑﻳﺔ‪ ،‬ﻧﻅ�ﻡ ﻓﻳﻬ�ﺎ ﺍﻹﻣ�ﺎﻡ ﺍﺑ�ﻥ‬
‫ﺍﻟﺟﺯﺭﻱ ﻣﺿﻣﻥ ﻛﺗﺎﺏ ﺗﺣﺑﻳﺭ ﺍﻟﺗﻳﺳﻳﺭ ﻓﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺍﻟ�ﺛﻼﺙ ﺍﻟﻣﻛﻣﻠ�ﺔ ﻟﻠﻌﺷ�ﺭﺓ‪ ،‬ﻭﻫ�ﻭ ﻛﺗ�ﺎﺏ ﺟﻣ�ﻊ ﻓﻳ�ﻪ ﺍﺑ�ﻥ ﺍﻟﺟ�ﺯﺭﻱ‬
‫ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺛﻼﺙ ﻋﻠﻰ ﺍﻟﻭﺟﻪ ﺍﻟﺫﻱ ﺟﻣ�ﻊ ﻋﻠﻳ�ﻪ ﺍﻹﻣ�ﺎﻡ ﺍﻟ�ﺩﺍﻧﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ ﺍﻟﺳ�ﺑﻊ ﻓ�ﻲ ﺍﻟﺗﻳﺳ�ﻳﺭ‪ ،‬ﻭ َﺳ�ﻣﺎﻩ ﺗﺣﺑﻳ�ﺭ ﺍﻟﺗﻳﺳ�ﻳﺭ‬
‫ﻓﻛﺄﻧﻪ ﺯﻳﱠﻥ ﺍﻟﺗﻳﺳﻳﺭ ﺣﻳﺙ ﻛﻣﻠﻪ ﺑﺎﻟﺛﻼﺙ ﻟﺗﺗﻡ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ‪ ،‬ﻭﻁﺭﻳﻘﻪ ﻭﻁﺭﻳ�ﻕ ﺍﻟﺗﻳﺳ�ﻳﺭ ﻭﺍﺣ�ﺩ‪ ،‬ﻓﻠ�ﺫﺍ ﺗﻌ�ﺎﺭﻑ ﻋﻠﻣ�ﺎء‬
‫ﺍﻟﻘ��ﺭﺍءﺍﺕ ﻋﻠ��ﻰ ﺗﺳ��ﻣﻳﺔ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻌﺷ��ﺭ ﻣ��ﻥ ﻫ��ﺫﺍ ﺍﻟﻁﺭﻳ��ﻕ ﺑﺎﻟﻌﺷ��ﺭ ﺍﻟﺻ��ﻐﺭﻯ‪ ،‬ﻭﻫ��ﻭ ﻣ��ﺎ ﻳﻌﻧﻭﻧ��ﻪ ِﺑﻣﺿ��ﻥ ﺍﻟﺷ��ﺎﻁﺑﻳﺔ‬
‫ﻭﺍﻟﺩﺭﺓ‪ ،‬ﺇﺫ ﻁﺭﻗﻬﺎ ﺃﻗﻝ ﺑﻛﺛﻳﺭ ﻣﻥ ﻁﺭﻕ ﻁﻳﺑﺔ ﺍﻟﻧﺷﺭ ﺍﻟﺗﻲ ﺗﺟ�ﺎﻭﺯﺕ ﺍﻷﻟ�ﻑ ﻁﺭﻳ�ﻕ‪ .‬ﺍﻧﻅ�ﺭ ﺷ�ﺭﺡ ﺍﻟ�ﺩﺭﺓ ﺍﻟﻣﺿ�ﻳﺔ ﻓ�ﻲ‬
‫ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺛﻼﺙ ﺍﻟﻣﺭﻭﻳﺔ ﻟﻠﻧﻭﻳﺭﻱ )‪.(142/1‬‬
‫)‪ (5‬ﻁﻳﺑﺔ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ‪ ،‬ﻧﻅﻡ ﻓﻳﻬﺎ ﺍﻹﻣﺎﻡ ﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ ﻣﺎ ﺟﻣﻌﻪ ﻓﻲ ﻛﺗﺎﺑﻪ ﺍﻟﻌﻅﻳﻡ‪ :‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘ�ﺭﺍءﺍﺕ‬
‫ﺍﻟﻌﺷﺭ‪ ،‬ﻭﻫﻭ ﺃﻭﺳﻊ ﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ ﺟﻣﻌﺕ ﻁﺭﻕ ﺍﻟﺭﻭﺍﻳ�ﺔ ﺍﻟﺛﺎﺑﺗ�ﺔ ﻟﻠﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺑﻘﺭﺍءﺍﺗ�ﻪ ﺍﻟﻌﺷ�ﺭ‪ ،‬ﻭﻗ�ﺩ ﺿ�ﻣﻧﻪ ﺻ�ﺎﺣﺑﻪ‬
‫ﺃﻛﺛ��ﺭ ﻣ��ﻥ ﺃﻟ��ﻑ ﻁﺭﻳ��ﻕ‪ ،‬ﻭﻟ��ﺫﺍ ﺗﻌ��ﺎﺭﻑ ﻋﻠﻣ��ﺎء ﺍﻟﻘ��ﺭﺍءﺍﺕ ﻋﻠ��ﻰ ﺗﺳ��ﻣﻳﺔ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻌﺷ��ﺭ ﻣ��ﻥ ﻁﺭﻳ��ﻕ ﺍﻟﻁﻳﺑ��ﺔ ﺑﺎﻟﻌﺷ��ﺭ‬
‫ﺍﻟﻛﺑﺭﻯ‪ .‬ﺍﻧﻅﺭ ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(191-190/1‬‬
‫)‪ (6‬ﻟﻠﻘﺭﺍء ﻓﻲ ﺍﻷﺧﺫ ﺑﻁﺭﻳﻘﺔ ﺍﻟﺟﻣﻊ ﻣﺫﻫﺑﺎﻥ‪ ،‬ﺃﺣﺩﻫﻣﺎ ﺍﻟﺟﻣﻊ ﺑﺎﻟﺣﺭﻑ‪ ،‬ﻭﻫﻭ ﺃﻥ ﻳﺷﺭﻉ ﺍﻟﻘﺎﺭﺉ ﻓﻲ ﺍﻟﻘ�ﺭﺍءﺓ‪ ،‬ﻓ�ﺈﺫﺍ ﻣ�ﺭﱠ‬
‫ﺑﻛﻠﻣﺔ ﻓﻳﻬﺎ ﺧﻼﻑٌ ﺃﻋﺎﺩ ﺗﻠﻙ ﺍﻟﻛﻠﻣﺔ ِﺑﻣﻔﺭﺩﻫ�ﺎ‪ ،‬ﺣﺗ�ﻰ ﻳﺳ�ﺗﻭﻓﻲ ﻣ�ﺎ ﻓﻳﻬ�ﺎ ﻣ�ﻥ ﺍﻟﺧ�ﻼﻑ‪ ،‬ﻭﻫ�ﻭ ﻣ�ﺫﻫﺏ ﺍﻟﻣﺻ�ﺭﻳﻳﻥ‪ ،‬ﻭﻫ�ﻭ‬
‫ﺃﻭﺛﻕ ﻓﻲ ﺍﺳﺗﻳﻔﺎء ﺃﻭﺟﻪ ﺍﻟﺧﻼﻑ‪ ،‬ﻭﺃﺳﻬﻝ ﻓﻲ ﺍﻷﺧﺫ‪ ،‬ﻭﺃﺧﺻﺭ‪ ،‬ﻭﻟﻛﻧﻪ ﻳﺧﺭﺝ ﺍﻟﻘﺭﺍءﺓ ﻋﻥ ﺭﻭﻧﻘﻬﺎ‪ ،‬ﻭﺍﻟﺛ�ﺎﻧﻲ ﻫ�ﻭ ﻫ�ﺫﺍ‪،‬‬
‫ﻭﻫ��ﻭ ﺍﻟﺟﻣ��ﻊ ﺑ��ﺎﻟﻭﻗﻑ‪ ،‬ﻭﻫ��ﻭ ﺃﺷ��ﺩ ﻓ��ﻲ ﺍﻻﺳﺗﺣﺿ��ﺎﺭ‪ ،‬ﻭﻻ ﻳ��ﺫﻫﺏ ﺭﻭﻧ��ﻕ ﺍﻟﻘ��ﺭﺍءﺓ‪ .‬ﺍﻧﻅ��ﺭ ﺍﻟﻧﺷ��ﺭ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻌﺷ��ﺭ‬
‫)‪ ،(201/2‬ﻭﻏﻳﺙ ﺍﻟﻧﻔﻊ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ ِﺑﻬﺎﻣﺵ ﺳﺭﺍﺝ ﺍﻟﻘﺎﺭﺉ ﺹ ‪.30-29‬‬
‫)‪ (7‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(201/2‬‬
‫)‪ (8‬ﻭﻗﺩ ﺷﺎﺭﻙ ﻓﻲ ﺍﻟﺗﺳﺟﻳﻼﺕ ﻋﺩﺩ ﻛﺑﻳﺭ ﻣﻥ ﺍﻟﻁﻼﺏ ﺑﺎﻟﻔﻌﻝ‪.‬‬
‫)‪ (9‬ﻳﻼﺣﻅ ﺍﺧﺗﻼﻑ ﻣﺩﺓ ﺗﺳ�ﺟﻳﻝ ﺳ�ﻭﺭﺓ ﺍﻟﺑﻘ�ﺭﺓ ﺑ�ﻳﻥ ﺍﻟﺗﺳ�ﺟﻳﻝ ﺍﻟﺗﺟﺭﻳﺑ�ﻲ‪ ،‬ﻭﺍﻟﺗﺳ�ﺟﻳﻝ ﺍﻟﻧﻬ�ﺎﺋﻲ‪ ،‬ﻭﺍﻟﺗﻔ�ﺎﻭﺕ ﺳ�ﺑﺑﻪ ﻁ�ﻭﻝ‬
‫ﺍﻟﺷﺭﻭﺡ ﺍﻟﺗﻲ ﻳﻘﻭﻡ ِﺑﻬﺎ ﺍﻷﺳﺎﺗﺫﺓ ﺃﻭ ﻗﺻﺭﻫﺎ‪ ،‬ﺃﻣﺎ ﻣﺩﺓ ﺍﻟﺗﻼﻭﺓ ﺍﻟﺣﻘﻳﻘﻳﺔ ﻓﻼ ﺗﺣﺗﻣﻝ ﻣﺛﻝ ﻫﺫﺍ ﺍﻟﺗﻔﺎﻭﺕ‪.‬‬
‫)‪ (10‬ﻣﺟﻠﺔ ﻛﻠﻳﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻭﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﺑﺎﻟﺟﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻳﺔ ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ‪ -‬ﺍﻟﻌﺩﺩ ﺍﻷﻭﻝ ﺹ ‪.372‬‬
‫)‪ (11‬ﻭﻣﺎ ﺯﺍﻝ ﻫﺫﺍ ﺍﻟﺑﺭﻧﺎﻣﺞ ﻳﺫﺍﻉ ﺇﻟﻰ ﺍﻵﻥ‪ ،‬ﻭﻳﻘﻭﻡ ﻓﻳ�ﻪ ﺍﻟﻁﺎﻟ�ﺏ ﺑ�ﺎﻟﻘﺭﺍءﺓ‪ ،‬ﻭﻳﺳ�ﺄﻟﻪ ﺍﻟﺷ�ﻳﺦ ﺍﻟﻣﻘ�ﺭﺉ ﻋ�ﻥ ﺍﻷﻭﺟ�ﻪ ﺍﻟﺗ�ﻲ‬
‫ﻗﺭﺃ ِﺑﻬﺎ‪ ،‬ﻭﻳﻘﻭﻡ ﺑﺷ�ﺭﺡ ﺑﻌ�ﺽ ﺍﻷﻣ�ﻭﺭ ﺍﻟﺧﺎﺻ�ﺔ ﺑﺗﻠ�ﻙ ﺍﻷﻭﺟ�ﻪ‪ ،‬ﻓﻬ�ﻭ ﺑﺭﻧ�ﺎﻣﺞ ﺗﻌﻠﻳﻣ�ﻲ‪ ،‬ﻳﺳ�ﺗﻔﻳﺩ ﻣﻧ�ﻪ ﻁ�ﻼﺏ ﺍﻟﻘ�ﺭﺍءﺍﺕ‬
‫ﻭﻏﻳ��ﺭﻫﻡ‪ .‬ﺍﻧﻅ��ﺭ ﺩﻟﻳ��ﻝ ﻛﻠﻳ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻭﺍﻟﺩﺭﺍﺳ��ﺎﺕ ﺍﻹﺳ��ﻼﻣﻳﺔ ‪ -‬ﺑﺎﻟﺟﺎﻣﻌ��ﺔ ﺍﻹﺳ��ﻼﻣﻳﺔ ﺑﺎﻟﻣﺩﻳﻧ��ﺔ ﺍﻟﻧﺑﻭﻳ��ﺔ ﻟﻠﻌ��ﺎﻡ‬
‫ﺍﻟﺩﺭﺍﺳﻲ ‪1404‬ﻫـ ‪1405 -‬ﻫـ ﺹ ‪.32‬‬
‫)‪ (12‬ﻭﻫﻲ ﺳﻧﺔ ‪1413‬ﻫـ ﺍﻟﻣﻭﺍﻓﻕ ‪1993‬ﻡ‪.‬‬

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 ‫)‪ (13‬ﺍﻧﻅﺭ ﻣﺑﺣﺙ‪ :‬ﻣﻧﻬﺞ ﻋﺛﻣﺎﻥ ﻓﻲ ﺟﻣﻊ ﺍﻟﻣﺻﺎﺣﻑ‪ ،‬ﺍﻟﻣﺑﺣﺙ ﺍﻷﻭﻝ ﻣﻥ ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺍﻟﺑﺎﺏ ﺍﻟﺛﺎﻟﺙ‪.‬‬
‫)‪ (14‬ﺍﻟﺟﺎﻣﻊ ﻟﺷﻌﺏ ﺍﻹﻳﻣﺎﻥ ﻟﻠﺑﻳﻘﻬﻲ )‪.(487/4‬‬
‫)‪ (15‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪ ،(194/2‬ﻭﻏﻳﺙ ﺍﻟﻧﻔﻊ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳﺑﻊ ِﺑﻬﺎﻣﺵ ﺳﺭﺍﺝ ﺍﻟﻘﺎﺭﺉ ﺹ ‪.30-29‬‬
‫)‪ (16‬ﺍﻟﻧﺷﺭ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﻌﺷﺭ )‪.(195/2‬‬

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 ‫ﺧﻼﺻﺔ ﺍﻟﺑﺣﺙ ﻭﺍﻟﺗﻭﺻﻳﺎﺕ‬

‫ﺑﻌﺩ ﺍﻻﻧﺗﻬﺎء ﻣﻥ ﻫﺫﺍ ﺍﻟﺑﺣﺙ‪ ،‬ﺃﺳﺗﻁﻳﻊ ﺃﻥ ﺃﻟﺧﺹ ﺃﻫﻡ ﻧﺗﺎﺋﺟﻪ ﻓﻳﻣﺎ ﻳﺄﺗﻲ‪:‬‬
‫‪ -1‬ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻟﻘﻲ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻋﻠﻰ ﻣﺭ ﺍﻟﻌﺻﻭﺭ ﻣﺎ ﻳﻠﻳﻕ ﺑﻪ ﻣﻥ ﺍﻟﻌﻧﺎﻳﺔ ﺑﺎﻟﺣﻔﻅ‬
‫ﻭﻥ}‪(1).‬‬ ‫ﺍﻟﺫ ْﻛ َﺭ َﻭﺇِ ﱠﻧﺎ َﻟ ُﻪ َﻟ َﺣﺎﻓ ُ‬
‫ِﻅ َ‬ ‫ﻭﺍﻟﻧﻘﻝ‪ ،‬ﻓﻛﺎﻥ ﺫﻟﻙ ﻣﺻﺩﺍ ًﻗﺎ ﻟﻘﻭﻟﻪ ﺗﻌﺎﻟﻰ‪{ :‬ﺇِ ﱠﻧﺎ َﻧﺣْ ﻥُ َﻧ ﱠﺯ ْﻟ َﻧﺎ ﱢ‬
‫‪ -2‬ﺃﻧﻪ ﻗﺩ ﻗﺎﻡ ﺑﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﻣ�ﻥ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ ‬ﻓ�ﻲ ﺯﻣ�ﻥ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪َ ‬ﻣ�ﻥ ﻻ ﻳُﺣ َ‬
‫ﺻ�ﻰ ﻛﺛ�ﺭ ًﺓ‪،‬‬
‫ﻓﺗﺟﺎﻭﺯ ﻋﺩﺩ ﺍﻟﺣﻔﺎﻅ ﺑﺫﻟﻙ ﻋﺩﺩ ﺍﻟﺗﻭﺍﺗﺭ‪ ،‬ﺍﻟﺫﻱ ﻳﺛﺑﺕ ﺑﻪ ﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ﺛﺑﻭ ًﺗﺎ ﻗﻁﻌ ًّﻳﺎ‪.‬‬
‫‪ -3‬ﺃﻥ ﺟﻣ���ﻊ ﺍﻟﻘ���ﺭﺁﻥ ﺑﺈﻁﻼﻗﺎﺗ���ﻪ ﺍﻟﺛﻼﺛ���ﺔ‪ ،‬ﻭﻫ���ﻲ ﺍﻟﺣﻔ���ﻅ ﻓ���ﻲ ﺍﻟﺻ���ﺩﻭﺭ‪ ،‬ﻭﺗﺭﺗﻳ���ﺏ ﺍﻵﻱ‬
‫ﻭﺍﻟﺳﻭﺭ‪ ،‬ﻭﺍﻟﺗﺩﻭﻳﻥ ﺑﺎﻟﻛﺗﺎﺑﺔ ﻗﺩ ﺣﺻﻝ ﻓﻲ ﻋﻬﺩ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪.‬‬
‫‪ -4‬ﺃﻥ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ‬ﺃﻭﻟ�ﻰ ﺍﻟﻘ�ﺭﺁﻥ ﺍﻟﻛ�ﺭﻳﻡ ﺑﻌﻧﺎﻳ�ﺔ ﻋﻅﻳﻣ�ﺔ‪ ،‬ﻭﺃﻣ�ﺭ ﺑﺗﺩﻭﻳﻧ�ﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻘ�ﺭﺁﻥ ﻛﺗ�ﺏ‬
‫ﻛﻠﻪ ﺑﻳﻥ ﻳﺩﻳﻪ ‪.‬‬
‫‪ -5‬ﺃﻥ ﻣﺎ ﺃﺛﺑﺕ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ ﻟﻠﻘﺭﺁﻥ ﻋﻠﻰ ﺟﺑﺭﻳﻝ ‪ ‬ﻫﻭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻣ َﻧ�ﺯﻝ‪ ،‬ﻭﺃﻧ�ﻪ‬
‫ﻗﺩ ﻧﺳﺦ ﻓﻳﻬﺎ ﺑﻌﺽ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫‪ -6‬ﺃﻥ ﺃﺑﺎ ﺑﻛﺭ ﺍﻟﺻﺩﻳﻕ ﺭﺿﻲ ﷲ ﻋﻧﻪ ﻛﺎﻥ ﺃﻭﻝ ﻣﻥ ﺃﻣﺭ ﺑﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻣﺟﻠ�ﺩ ﻭﺍﺣ�ﺩ‪،‬‬
‫ﻭﻛﺎﻥ ﺫﻟﻙ ﺑﺈﺷﺎﺭﺓ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ‪ ،‬ﻭﻗﺎﻡ ﺑﺫﻟﻙ ﺍﻟﺟﻣﻊ ﺯﻳﺩ ﺑﻥ ﺛﺎﺑﺕ ‪.‬‬
‫‪ -7‬ﺃﻥ ﺟﻣﻊ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻋﻬﺩ ﺃﺑﻲ ﺑﻛ�ﺭ ﺍﻟﺻ�ﺩﻳﻕ ‪ ‬ﺣﻅ�ﻲ ﺑﺈﺟﻣ�ﺎﻉ ﺍﻟﺻ�ﺣﺎﺑﺔ ﻋﻠﻳ�ﻪ‪ ،‬ﻭﻟ�ﻡ‬
‫ﻳﺗﺭﻙ ﺷﻳ ًﺋﺎ ِﻣﻣﱠﺎ ﻛﺗﺏ ﺑﻳﻥ ﻳﺩﻱ ﺍﻟ ﱠﻧ ِﺑﻲّ ‪ ،‬ﻓﻛﺎﻥ ﺟﺎﻣﻌًﺎ ﻟِﻣﺎ ﺛﺑﺕ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳ�ﺭﺓ‪ ،‬ﺩﻭﻥ‬
‫ﺧﻼﻑ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪.‬‬
‫‪ -8‬ﺃﻥ ﺍﻻﻋﺗﺭﺍﺽ ﺍﻟ�ﻭﺍﺭﺩ ﻋﻠ�ﻰ ﺃﺑ�ﻲ ﺑﻛ�ﺭ ﺑﺄﻧ�ﻪ ﻓﻌ�ﻝ ﻣ�ﺎ ﻟ�ﻡ ﻳﻔﻌﻠ�ﻪ ﺍﻟ ﱠﻧ ِﺑ�ﻲّ ‪ ،‬ﻣ�ﺩﻓﻭﻉ ﺑ�ﺄﻥ‬
‫ﺃﺻ��ﻝ ﺍﻟﻛﺗﺎﺑ��ﺔ ﻣ��ﺄﻣﻭ ٌﺭ ﺑ��ﻪ‪ ،‬ﻭﺃﻥ ﺍﻟ ﱠﻧ ِﺑ��ﻲّ ‪ ‬ﺇ ﱠﻧﻣ��ﺎ ﺗﺭﻛ��ﻪ ﻷﺳ��ﺑﺎﺏ ﺯﺍﻟ��ﺕ ﺑﻭﻓﺎﺗ��ﻪ ‪ ،‬ﻓﺄﺻ��ﺑﺢ‬
‫ﺍﻟﺟﻣﻊ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻛﻳﻔﻳﺔ ﻣﻥ ﺑﺎﺏ ﻓﻌﻝ ﺍﻟﻣﺄﻣﻭﺭ ﺑﻪ‪.‬‬
‫‪ -9‬ﺃﻥ ﺍﻟﺷﺑﻬﺎﺕ ﺍﻟﺗﻲ ﺃﺛﻳﺭﺕ ﺣﻭﻝ ﺟﻣﻊ ﺃﺑﻲ ﺑﻛﺭ ﻟﻠﻘﺭﺁﻥ ﻭﺍﻫﻳﺔ ﻣﺩﻓﻭﻋﺔ ﺑﺎﻟﺑﺭﺍﻫﻳﻥ ﺍﻟﻧﻘﻠﻳﺔ‬
‫ﻭﺍﻟﻌﻘﻠﻳﺔ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺳﺗﻧﺩ ﺇﻟﻰ ﺃﺩﻟﺔ ﻏﻳﺭ ﺍﻟﻭﻫﻡ ﻭﺍﻟﺗﺧﺭﺹ‪ ،‬ﻭﺧﺎﺻﺔ ﻣﺎ ﺯﻋﻣﻪ ﺍﻟﺭﺍﻓﺿﺔ ﻣﻥ‬
‫ﺍﻟﺯﻳﺎﺩﺓ ﻭﺍﻟﻧﻘﺹ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ‪.‬‬
‫‪ -10‬ﺃﻥ ﺟﻣﻊ ﺍﻟﻘ�ﺭﺁﻥ ﻓ�ﻲ ﻋﻬ�ﺩ ﻋﺛﻣ�ﺎﻥ ﻛ�ﺎﻥ ﻟِﻣ�ﺎ ﺣ�ﺩﺙ ﺑ�ﻳﻥ ﺍﻟﻣﺳ�ﻠﻣﻳﻥ ﻣ�ﻥ ﺑ�ﻭﺍﺩﺭ ﺍﻟﻔﺗﻧ�ﺔ‬
‫ﻭﺍﻻﺧﺗﻼﻑ ﻓﻲ ﺗﻼﻭﺓ ﺍﻟﻘﺭﺁﻥ‪.‬‬

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‫ﻧﺳ�ﺧﺎ‬ ‫‪ -11‬ﻭﺃﻥ ﻋﺛﻣﺎﻥ ‪ ،‬ﺇ ﱠﻧﻣﺎ ﻧﺳﺦ ﻣﺎ ﺟﻣﻌﻪ ﺃﺑﻭ ﺑﻛﺭ ‪ ‬ﻓﻲ ﻣﺻﺎﺣﻑ ﻭﺃﺭﺳ�ﻝ ﻣﻧﻬ�ﺎ‬
‫ﺇﻟﻰ ﺍﻷﻣﺻﺎﺭ‪ ،‬ﻟﺗﻛﻭﻥ ﻣﺭﺟﻌًﺎ ﻟﻠﻧﺎﺱ ﻋﻧﺩ ﺍﻻﺧﺗﻼﻑ‪.‬‬
‫‪ -12‬ﺃﻥ ﺟﻣ��ﻊ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻓ��ﻲ ﻋﻬ��ﺩ ﺍﻟﺧﻠﻳﻔ��ﺔ ﺍﻟﺭﺍﺷ��ﺩ ﻋﺛﻣ��ﺎﻥ ﺑ��ﻥ ﻋﻔ��ﺎﻥ ‪ ‬ﻗ��ﺩ ﺣﻅ��ﻲ‬
‫ﺑﺈﺟﻣﺎﻉ ﺍﻟﺻﺣﺎﺑﺔ‪ ،‬ﺣﻳﺙ ﻗﺩ ﺭﺟﻊ ﻣﻥ ﺧﺎﻟﻔﻪ ﺃﻭﻝ ﺍﻷﻣﺭ ﺇﻟﻰ ﺭﺃﻳﻪ‪.‬‬
‫‪ -13‬ﺃﻥ ﺭﺳ��ﻡ ﺍﻟﻣﺻ��ﺎﺣﻑ ﺍﻟﻌﺛﻣﺎﻧﻳ��ﺔ ﻭﺍﺟ��ﺏ ﺍﻻﺗﺑ��ﺎﻉ‪ ،‬ﻭﻻ ﻳﺟ��ﻭﺯ ﻣﺧﺎﻟﻔﺗ��ﻪ‪ ،‬ﻭﻗ��ﺩ ﺃﺟﻣ��ﻊ‬
‫ﺍﻟﻘ��ﺭﺍء ﻋﻠ��ﻰ ﻋ��ﺩﻡ ﺟ��ﻭﺍﺯ ﻣﺧﺎﻟﻔﺗ��ﻪ ﻓ��ﻲ ﻣﻘﻁ��ﻭﻉ ﺃﻭ ﻣﻭﺻ��ﻭﻝ‪ ،‬ﺃﻭ ﺇﺛﺑ��ﺎﺕ ﺃﻭ ﺣ��ﺫﻑ‪ ،‬ﺃﻭ ﺗ��ﺎء‬
‫ﺗﺄﻧﻳﺙ‪ ،‬ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻙ‪.‬‬
‫‪ -14‬ﺃﻥ ﺍﻟﺷﺑﻬﺎﺕ ﺍﻟﺗﻲ ﺃﺛﻳﺭﺕ ﺣﻭﻝ ﺟﻣﻊ ﻋﺛﻣﺎﻥ ﺍﻟﻘﺭﺁﻥ ﺷﺑﻪ ﻣﺭﺩﻭﺩﺓ‪ ،‬ﻭﺃﻏﻠﺑﻬﺎ ﻻ ﻳﺳ�ﺗﻧﺩ‬
‫ﻋﻠﻰ ﺩﻟﻳﻝ ﺻﺣﻳﺢ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻟﻪ ﺷﺑﻪ ﺩﻟﻳﻝ ﻣﻧﻬﺎ ﻣﺭﺩﻭﺩ ِﺑﻣﺎ ﺫﻛﺭ ﻓﻲ ﻛﻝ ﺷﺑﻬﺔ ﻋﻠﻰ ﺣﺩﺓ‪.‬‬
‫‪ -15‬ﺃﻥ ﻧﺯﻭﻝ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺳﺑﻌﺔ ﺃﺣﺭﻑ ﻛﺎﻥ ﺗﻳﺳﻳﺭً ﺍ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻥ ﻫﺫﻩ ﺍﻷﺣ�ﺭﻑ ﻗ�ﺩ‬
‫ﻧﺳﺦ ﺑﻌﺿﻬﺎ ﻓﻲ ﺍﻟﻌﺭﺿﺔ ﺍﻷﺧﻳﺭﺓ‪ ،‬ﻭﺑﻘﻲ ﺑﻌﺿﻬﺎ‪.‬‬
‫‪ -16‬ﺃﻥ ﻋﺛﻣ��ﺎﻥ ﺑ��ﻥ ﻋﻔ��ﺎﻥ ‪ ‬ﺇﺫ ﻧﺳ��ﺦ ﻣ��ﺎ ﺟﻣﻌ��ﻪ ﺃﺑ��ﻭ ﺑﻛ��ﺭ ﺍﻟﺻ��ﺩﻳﻕ ‪ ‬ﻓ��ﻲ ﺍﻟﻣﺻ��ﺎﺣﻑ‬
‫ﻭﺃﺭﺳ��ﻠﻬﺎ ﺇﻟ��ﻰ ﺍﻷﻣﺻ��ﺎﺭ ‪-‬ﻟ��ﻡ ﻳﺗ��ﺭﻙ ﺷ��ﻳ ًﺋﺎ ِﻣ ﱠﻣ��ﺎ ﺛﺑ��ﺕ ﻓ��ﻲ ﺍﻟﻌﺭﺿ��ﺔ ﺍﻷﺧﻳ��ﺭﺓ ﻣ��ﻥ ﺍﻷﺣ��ﺭﻑ‬
‫ﺍﻟﺳﺑﻌﺔ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻳﻘﺎﻝ ﻣﻥ ﺃﻧﻪ ﺗﺭﻙ ﺳﺗﺔ ﺃﺣﺭﻑ ﻋﻥ ﺍﺗﻔﺎﻕ ﺍﻟﺻﺣﺎﺑﺔ ﻻ ﻳﺻ�ﺢ ﺍﺳ�ﺗﺩﻻﻝ ﻣ�ﻥ‬
‫ِ�ﻥ ْﺍﻟﻘُ�ﺭْ ِ‬
‫ﺁﻥ‬ ‫ﺍﺧ َﺗ َﻠ ْﻔ� ُﺗ ْﻡ ﺃَ ْﻧ� ُﺗ ْﻡ َﻭ َﺯﻳْ� ُﺩ ﺑْ�ﻥُ َﺛ ِﺎﺑ� ٍ‬
‫ﺕ ﻓِ�ﻲ َﺷ�ﻲْ ٍء ﻣ َ‬ ‫ﺫﻫﺏ ﺇﻟﻳﻪ ﻋﻠﻳﻪ ﺑﻘ�ﻭﻝ ﻋﺛﻣ�ﺎﻥ ‪ :‬ﺇِ َﺫﺍ ْ‬
‫ْﺵ‪َ ،‬ﻓﺈِ ﱠﻧ َﻣ�ﺎ َﻧ َ�ﺯ َﻝ ِﺑﻠِ َﺳ�ﺎﻧ ِِﻬ ْﻡ‪ .‬ﺇﺫ ﻻ ﺩﻟﻳ�ﻝ ﻓﻳ�ﻪ ﻋﻠ�ﻰ ﺍﻷﻣ�ﺭ ﺑﺗ�ﺭﻙ ﺷ�ﻲء ﻣ�ﻥ‬ ‫�ﺎﻥ ﻗُ َ�ﺭﻳ ٍ‬ ‫َﻓ ْ‬
‫ﺎﻛ ُﺗﺑُﻭﻩُ ِﺑﻠِ َﺳ ِ‬
‫ﺍﻷﺣﺭﻑ‪ ،‬ﻭﺇ ﱠﻧﻣﺎ ﻗﺻﺎﺭﻯ ﻣﺎ ﻓﻳﻪ ﺍﻻﻗﺗﺻﺎﺭ ﻋﻠﻰ ﻟﻐﺔ ﻗﺭﻳﺵ ﻋﻧ�ﺩ ﺍﻻﺧ�ﺗﻼﻑ‪ ،‬ﺃﻣ�ﺎ ﻓ�ﻲ ﻋﻧ�ﺩ‬
‫ﺍﻻﺗﻔﺎﻕ‪ ،‬ﻓﻘﺩ ﻛﺗﺑﻭﺍ ﻣﺎ ﺍﺗﻔﻘﻭﺍ ﻋﻠﻳﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺄﻛﺛﺭ ﻣﻥ ﺣﺭﻑ‪.‬‬
‫‪ -17‬ﺃﻥ ْﺍﻟﻣﺟﺎﻝ ﻣﺎ ﺯﺍﻝ ﻣﺗﺳﻌًﺎ ﻟﺗﻘﺩﻳﻡ ﺍﻟﺟﺩﻳﺩ ﻓ�ﻲ ﻣﺟ�ﺎﻝ ﺣﻔ�ﻅ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻭﺍﻻﻫﺗﻣ�ﺎﻡ ﺑﻧﻘﻠ�ﻪ‪،‬‬
‫ﻭﺃﻥ ﻋﻧﺎﻳ��ﺔ ﺍﻟﻣﺳ��ﻠﻣﻳﻥ ﺑﺑ��ﺫﻟﻙ‪ ،‬ﻭﺍﺳ��ﺗﺣﺩﺍﺙ ﺍﻟﻁ��ﺭﻕ ﺍﻟﺟﺩﻳ��ﺩﺓ ﻟﻠﻣﺣﺎﻓﻅ��ﺔ ﻋﻠ��ﻰ ﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ‬
‫ﺑﺎﻟﺻﻭﺭﺓ ﺍﻟﺳﻠﻳﻣﺔ ﻟﻡ ﺗﻘﻑ ﻋﻧﺩ ﻋﺻﺭ ﺍﻟﺻﺣﺎﺑﺔ ﻭﺍﻟﺗﺎﺑﻌﻳﻥ‪ ،‬ﺑﻝ ﺣﺗﻰ ﻓﻲ ﻋﺻﺭﻧﺎ ﻫﺫﺍ‪ ،‬ﻛﺎﻥ‬
‫ﺗﺳﺟﻳﻝ ﺍﻟﻣﺻﺎﺣﻑ ﺍﻟﻣﺭﺗﻠﺔ ﺍﻟﻣﺗﻘﻧ�ﺔ ﺁﻳ�ﺔ ﻣ�ﻥ ﺁﻳ�ﺎﺕ ﷲ ﻓ�ﻲ ﺍﻟﻣﺣﺎﻓﻅ�ﺔ ﻋﻠ�ﻰ ﺍﻟﻧﻘ�ﻝ ﺍﻟﺻ�ﺣﻳﺢ‬
‫ﻋﺯﺕ ﻓﻳﻪ ﺍﻟﻔﺻﺎﺣﺔ‪ ،‬ﻭﺍﺳﺗﻭﻟﺕ ﺍﻟﻌُﺟْ ﻣﺔ ﻭﺍﻟﻠﱡ ْﻛﻧ�ﺔ )‪(2‬‬ ‫ﻟﻠﻘﺭﺁﻥ ﺑﺎﻷﻟﺳﻧﺔ ﺍﻟﻔﺻﻳﺣﺔ‪ ،‬ﻓﻲ ﺯﻣﺎﻥ ﱠ‬
‫ﻋﻠﻰ ﺃﻟﺳﻧﺔ ﺍﻟﻧﺎﺱ‪.‬‬
‫‪ -18‬ﺃﻧ���ﻪ ِﻣ ﱠﻣ���ﺎ ﻳﺟ���ﺏ ﻋﻠ���ﻰ ﺍﻟﻣﺳ���ﻠﻣﻳﻥ‪ ،‬ﻭﺧﺎﺻ���ﺔ ﺍﻟﻣﺳ���ﺅﻭﻟﻳﻥ ﻋ���ﻥ ﺍﻹﺫﺍﻋ���ﺎﺕ ﺃﻥ ﻳﻭﻟ���ﻭﺍ‬
‫ﺍﻟﺗﺳﺟﻳﻼﺕ ﺍﻟﻘﺭﺁﻧﻳﺔ ﺃﻛﺑﺭ ﻋﻧﺎﻳﺔ‪ ،‬ﻣﻥ ﺣﻳﺙ ﻁﻠﺏ ﺍﻟﻘﺭﺍء ﺍﻟﻣﺗﻘﻧﻳﻥ‪ ،‬ﻭﻋﺭﺽ ﻗﺭﺍءﺍﺗِﻬﻡ ﻋﻠ�ﻰ‬
‫ﻟﺟﺎﻥ ﻋﻠﻣﻳﺔ ﻣﺗﺧﺻﺻﺔ ﻹﺟﺎﺯﺗِﻬﺎ‪ ،‬ﺣﺗﻰ ﻻ ﻳﺅﺩﻱ ﺳﻣﺎﻉ ﺍﻟﻘﺭﺁﻥ ﻏﻳ�ﺭ ﻣ�ﺗﻘﻥ ﺇﻟ�ﻰ ﺃﻥ ﻳﺗﻠﻘﻧ�ﻪ‬
‫ﺍﻟﻧﺎﺱ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺧﻁﺄ‪.‬‬

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‫‪ -19‬ﺍﻟﺗﻭﺻ��ﻳﺔ ﺑﺈﻛﻣ��ﺎﻝ ﻣﺷ��ﺭﻭﻉ ﺍﻟﺟﻣ��ﻊ ﺍﻟﺻ��ﻭﺗﻲ ﺍﻷﻭﻝ ﻟﻠﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ‪ ،‬ﺫﻟ��ﻙ ﺍﻟﻣﺷ��ﺭﻭﻉ‬
‫ﺍﻟﻌﻅ��ﻳﻡ ﺍﻟ��ﺫﻱ ﺭﻣ��ﻰ ﺇﻟ��ﻰ ﺗﺳ��ﺟﻳﻝ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﺑﺟﻣﻳ��ﻊ ﺍﻟﺭﻭﺍﻳ��ﺎﺕ ﺍﻟﺛﺎﺑﺗ��ﺔ‪ ،‬ﻭﺫﻟ��ﻙ ﺑﺈﻛﻣ��ﺎﻝ‬
‫ﺍﻟﺭﻭﺍﻳ��ﺎﺕ ﻭﺍﻟﻁ��ﺭﻕ ﺍﻟﺗ��ﻲ ﻟ��ﻡ ﻳﺳ��ﺗﻁﻊ ﺻ��ﺎﺣﺏ ﺫﻟ��ﻙ ﺍﻟﻣﺷ��ﺭﻭﻉ ﺇﻛﻣﺎﻟﻬ��ﺎ‪ ،‬ﻋﻠ��ﻰ ﺃﻥ ﻳ��ﺗﻡ ﺫﻟ��ﻙ‬
‫ﺑﻧﻔﺱ ﺍﻟﺿﻭﺍﺑﻁ ﻭﺍﻟﺩﻗﺔ ﺍﻟﺗﻲ ﺍﺗﺑﻌﺕ ﻓﻲ ﺗﺳﺟﻳﻝ ﺍﻟﺭﻭﺍﻳﺎﺕ ﺍﻟﺗﻲ ﺗﻡ ﺗﺳﺟﻳﻠﻬﺎ‪.‬‬
‫‪ -20‬ﺍﻟﺗﻭﺻﻳﺔ ﺑﺈﻛﻣﺎﻝ ﻣﺷﺭﻭﻉ ﻛﻠﻳﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳ�ﺔ‪ ،‬ﻋﻠ�ﻰ ﺍﻟﻁﺭﻳﻘ�ﺔ ﺍﻟﺗ�ﻲ‬
‫ﺳ��ﺎﺭ ﻋﻠﻳﻬ��ﺎ‪ ،‬ﻻ ﻋﻠ��ﻰ ﺍﻋﺗﺑ��ﺎﺭ ﺃﻧ��ﻪ ﻣﺻ��ﺣﻑ ﻭﺍﺣ��ﺩ ﺑ��ﺎﻟﻘﺭﺍءﺍﺕ ﺍﻟﺳ��ﺑﻊ ﺃﻭ ﺍﻟﻌﺷ��ﺭ‪ ،‬ﺑ��ﻝ ﻋﻠ��ﻰ‬
‫ﺍﻋﺗﺑﺎﺭ ﺃﻧﻪ ﻛﻛﺗﺎﺏ ﻣﺗﻠﻭﱟ ﻓﻲ ﺃﻭﺟﻪ ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﻭﻻ ﺷﻙ ﺃﻥ ﺫﻟﻙ ﻧﺎﻓﻊ ﻟﺩﺍﺭﺳ�ﻲ ﻋﻠ�ﻡ ﺍﻟﻘ�ﺭﺍءﺍﺕ‪،‬‬
‫ﻭﺍﻟﻔﺎﺋ��ﺩﺓ ﻣﻧ��ﻪ ﻟﻬ��ﻡ ﻋﻅﻳﻣ��ﺔ‪ ،‬ﺧﺎﺻ��ﺔ ﻣ��ﻊ ﻧ��ﺩﺭﺓ ﺍﻟﻣﺗﺧﺻﺻ��ﻳﻥ ﻓ��ﻲ ﺫﻟ��ﻙ ﺍﻟﻌﻠ��ﻡ‪ ،‬ﻭﻧﻘﺻ��ﺎﻧِﻬﻡ‬
‫ِﺑﻣﺭﻭﺭ ﺍﻟﺯﻣﻥ‪.‬‬
‫‪ -21‬ﺍﻟﺗﻭﺻﻳﺔ ﺑﺎﻟﺑﺣﺙ ﻋﻥ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﻛﺎﻣﻠﺔ ﻟﻛﺗﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺑﺎﻗﻼﻧﻲ )ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ‬
‫ﺍﻟﻘ��ﺭﺁﻥ(‪ ،‬ﻓﻬ��ﻭ ﻋﻣ��ﺩﺓ ﺍﻟﻣ��ﺩﺍﻓﻌﻳﻥ ﻋ��ﻥ ﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻭﻗ��ﺩ ﺍﺧﺗﺻ��ﺭ ﻫ��ﺫﺍ ﺍﻟﻛﺗ��ﺎﺏ ﺃﺑ��ﻭ ﻋﺑ��ﺩ ﷲ‬
‫ﺍﻟﺻ��ﻳﺭﻓﻲ ﻭﺳ��ﻣﻰ ﻣﺧﺗﺻ��ﺭﻩ‪ :‬ﻧﻛ��ﺕ ﺍﻻﻧﺗﺻ��ﺎﺭ ﻟﻧﻘ��ﻝ ﺍﻟﻘ��ﺭﺁﻥ‪ ،‬ﻭﻗ��ﺩ ﻁﺑﻌ��ﺕ ﻫ��ﺫﻩ ﺍﻟﻧﻛ��ﺕ ﻓ��ﻲ‬
‫ﻣﺻﺭ ﺳﻧﺔ ‪1971‬ﻡ‪ (3) ،‬ﻏﻳﺭ ﺃ ﱠﻧﻬﺎ ﻟﻡ ﺗﺣﻅ ﺑﺎﻟﺗﺣﻘﻳﻕ ﺍﻟﻌﻠﻣﻲ ﺍﻟﻼﺋ�ﻕ ِﺑﻬ�ﺎ‪ ،‬ﻓﺣﺑ�ﺫﺍ ﻟ�ﻭ ﺍﻫ�ﺗﻡ‬
‫ﺿ��ﺎ‪ ،‬ﻋﻠ��ﻰ ﺃﻥ ﺍﻟﻛﺗ��ﺎﺏ ﺍﻷﺻ�ﻝ ﺃﻭﺿ��ﺢ ﺑﺭﻫﺎ ًﻧ��ﺎ ﻭﻋﺭ ً‬
‫ﺿ��ﺎ ﻣ��ﻥ‬ ‫ِﺑﻬ��ﺫﺍ ﺍﻟﻣﺧﺗﺻ��ﺭ ﺍﻟﺑ��ﺎﺣﺛﻭﻥ ﺃﻳ ً‬
‫ﺍﻟﻣﺧﺗﺻﺭ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺭﺃﻳﺕ ﻣﻥ ﻣﻘﺎﺭﻧﺔ ﻧﺻﻭﺻﻪ ﺑﺎﻟﻧﺻﻭﺹ ﺍﻟﻣﻧﻘﻭﻟﺔ ﻋﻥ ﺍﻻﻧﺗﺻﺎﺭ ﻧﻔﺳﻪ‪.‬‬
‫ ﺗﻌ��ﺎﻟﻰ ﺍﻟﻣﻭﻓ��ﻕ‪ ،‬ﻭﻫ��ﻭ ﺍﻟﻬ��ﺎﺩﻱ ﺇﻟ��ﻰ ﺳ��ﻭﺍء ﺍﻟﺳ��ﺑﻳﻝ‪ ،‬ﻭﺁﺧ��ﺭ ﺩﻋﻭﺍﻧ��ﺎ ﺃﻥ ﺍﻟﺣﻣ��ﺩ ہﻠﻟ ﺭﺏ‬
‫ﺍﻟﻌﺎﻟﻣﻳﻥ‪.‬‬

‫)‪ (1‬ﺍﻵﻳﺔ ‪ 9‬ﻣﻥ ﺳﻭﺭﺓ ﺍﻟﺣﺟﺭ‪.‬‬

‫)‪ (2‬ﺍﻟﻠﱡﻛﻧﺔ‪ ،‬ﺑﺿﻡ ﺍﻟﻼﻡ‪ :‬ﻋﺩﻡ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺭﺑﻳﺔ ﻟﻌﺟﻣ�ﺔ ﺍﻟﻠﺳ�ﺎﻥ‪ .‬ﺍﻧﻅ�ﺭ ﺍﻟﻘ�ﺎﻣﻭﺱ ﺍﻟﻣﺣ�ﻳﻁ ﻣ�ﺎﺩﺓ‬
‫)ﻟﻛﻥ( ﺹ ‪.1589‬‬
‫ﻭﺁﺩﺍﺑﻬ�ﺎ ﺑﺟﺎﻣﻌ�ﺔ‬
‫ِ‬ ‫)‪ (3‬ﺑﺗﺣﻘﻳﻕ ﺍﻟﺩﻛﺗﻭﺭ ﻣﺣﻣ�ﺩ ﺯﻏﻠ�ﻭﻝ ﺳ�ﻼﻡ‪ ،‬ﺃﺳ�ﺗﺎﺫ ﻛﺭﺳ�ﻲ ﺍﻟﻠﻐ�ﺔ ﺍﻟﻌﺭﺑﻳ�ﺔ‬
‫ﺍﻹﺳﻛﻧﺩﺭﻳﺔ‪.‬‬

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 ‫ﻗﺎﺋﻣﺔ ﺍﻟﻣﺭﺍﺟﻊ‬
‫‪ .1‬ﺍﻹﺑﺎﻧ��ﺔ ﻋ��ﻥ ﻣﻌ��ﺎﻧﻲ ﺍﻟﻘ��ﺭﺍءﺍﺕ ‪ -‬ﻣﻛ��ﻲ ﺑ��ﻥ ﺃﺑ��ﻲ ﻁﺎﻟ��ﺏ ﺍﻟﻘﻳﺳ��ﻲ ‪ -‬ﺕ ‪ 437‬ﻫ��ـ ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﻣﺄﻣﻭﻥ ﻟﻠﺗﺭﺍﺙ ‪ -‬ﺩﻣﺷﻕ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1399‬ﻫـ ‪1979‬ﻡ‪.‬‬
‫‪ .2‬ﺍﻹﺑﺭﻳ��ﺯ ﻣ��ﻥ ﻛ��ﻼﻡ ﺳ��ﻳﺩﻱ ﻋﺑ��ﺩ ﺍﻟﻌﺯﻳ��ﺯ ‪ -‬ﺃﺣﻣ��ﺩ ﺑ��ﻥ ﻣﺑ��ﺎﺭﻙ ﺍﻟﺳﻠﺟﻣﺎﺳ��ﻲ ‪ -‬ﻣﺻ��ﻁﻔﻰ‬
‫ﺍﻟﺑﺎﺑﻲ ﺍﻟﺣﻠﺑﻲ ﺑﻣﺻﺭ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1380‬ﻫـ ‪1961‬ﻡ‪.‬‬
‫‪ .3‬ﺍﻹﺗﻘ��ﺎﻥ ﻓ��ﻲ ﻋﻠ��ﻭﻡ ﺍﻟﻘ��ﺭﺁﻥ ‪ -‬ﺟ��ﻼﻝ ﺍﻟ��ﺩﻳﻥ ﺍﻟﺳ��ﻳﻭﻁﻲ ‪ -‬ﺍﻟﻣﻛﺗﺑ��ﺔ ﺍﻟﻌﺻ��ﺭﻳﺔ ﺑﻳ��ﺭﻭﺕ ‪-‬‬
‫‪1408‬ﻫـ ‪1988‬ﻡ‬
‫‪ .4‬ﺍﻷﺣ��ﺭﻑ ﺍﻟﺳ��ﺑﻌﺔ ﻭﻣﻧﺯﻟ��ﺔ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﻣﻧﻬ��ﺎ ‪ -‬ﺍﻟ��ﺩﻛﺗﻭﺭ ﺣﺳ��ﻥ ﺿ��ﻳﺎء ﺍﻟ��ﺩﻳﻥ ﻋﺗ��ﺭ ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﺑﺷﺎﺋﺭ ﺍﻹﺳﻼﻣﻳﺔ ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1409‬ﻫـ ‪1988‬ﻡ‪.‬‬
‫‪ .5‬ﺇﺭﺷﺎﺩ ﺍﻟﺳﺎﺭﻱ ﻟﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ ‪ -‬ﺷﻬﺎﺏ ﺍﻟﺩﻳﻥ ﺃﺣﻣﺩ ﺑﻥ ﻣﺣﻣﺩ ﺍﻟﻘﺳﻁﻼﻧﻲ ﺕ‬
‫‪923‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺭﺑﻲ ‪ -‬ﺑﻳﺭﻭﺕ ‪1403 -‬ﻫـ ‪1983‬ﻡ‪.‬‬
‫‪ .6‬ﺇﺭﺷ��ﺎﺩ ﺍﻟﻌﻘ��ﻝ ﺍﻟﺳ��ﻠﻳﻡ ﺇﻟ��ﻰ ﻣﺯﺍﻳ��ﺎ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ )ﺗﻔﺳ��ﻳﺭ ﺃﺑ��ﻲ ﺍﻟﺳ��ﻌﻭﺩ( ‪ -‬ﺃﺑ��ﻭ ﺍﻟﺳ��ﻌﻭﺩ‬
‫ﺍﻟﻌﻣﺎﺩﻱ ‪ -‬ﺕ ‪951‬ﻫـ ﺩﺍﺭ ﺇﺣﻳﺎء ﺍﻟﺗﺭﺍﺙ ﺍﻟﻌﺭﺑﻲ ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‬
‫‪ .7‬ﺍﻷﺯﻫ�ﺎﺭ ﺍﻟﻣﺗﻧ�ﺎﺛﺭﺓ ﻓ��ﻲ ﺍﻷﺧﺑ�ﺎﺭ ﺍﻟﻣﺗ��ﻭﺍﺗﺭﺓ ‪ -‬ﺟ�ﻼﻝ ﺍﻟ�ﺩﻳﻥ ﻋﺑ��ﺩ ﺍﻟ�ﺭﺣﻣﻥ ﺑ��ﻥ ﺃﺑ�ﻲ ﺑﻛ��ﺭ‬
‫ﺍﻟﺳﻳﻭﻁﻲ ﺕ ‪911‬ﻫـ ‪ -‬ﺗﺣﻘﻳﻕ ﺃﺣﻣﺩ ﺣﺳ�ﻥ ﺟ�ﺎﺑﺭ ‪ -‬ﻣﻠﺣ�ﻕ ﻣﺟﻠ�ﺔ ﺍﻷﺯﻫ�ﺭ ﻋ�ﺩﺩ ﺷ�ﻬﺭ‬
‫ﺻﻔﺭ ‪1409‬ﻫـ‪.‬‬
‫‪ .8‬ﺃﺳﺩ ﺍﻟﻐﺎﺑﺔ ﻓ�ﻲ ﻣﻌﺭﻓ�ﺔ ﺍﻟﺻ�ﺣﺎﺑﺔ ‪ -‬ﻋ�ﺯ ﺍﻟ�ﺩﻳﻥ ﺑ�ﻥ ﺍﻷﺛﻳ�ﺭ ﺍﻟﺟ�ﺯﺭﻱ ﺕ ‪630‬ﻫ�ـ ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﺷﻌﺏ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪1970 -‬ﻡ‪.‬‬
‫‪ .9‬ﺍﻹﺿﺎءﺓ ﻓﻲ ﺑﻳﺎﻥ ﺃﺻﻭﻝ ﺍﻟﻘﺭﺍءﺓ ‪ -‬ﻋﻠﻲ ﻣﺣﻣ�ﺩ ﺍﻟﺿ�ﺑﺎﻉ ‪ -‬ﻣﻁﺑﻌ�ﺔ ﻋﺑ�ﺩ ﺍﻟﺣﻣﻳ�ﺩ ﺃﺣﻣ�ﺩ‬
‫ﺣﻧﻔﻲ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .10‬ﺍﻷﻋ��ﻼﻡ )ﻗ��ﺎﻣﻭﺱ ﺗ��ﺭﺍﺟﻡ( ‪ -‬ﺧﻳ��ﺭ ﺍﻟ��ﺩﻳﻥ ﺍﻟﺯﺭﻛﻠ��ﻲ‪ -‬ﺩﺍﺭ ﺍﻟﻌﻠ��ﻡ ﻟﻠﻣﻼﻳ��ﻳﻥ ‪ -‬ﺑﻳ��ﺭﻭﺕ‪-‬‬
‫ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻣﻧﺔ ‪1989‬ﻡ‪.‬‬
‫‪ .11‬ﺍﻟﺑﺣ��ﺭ ﺍﻟﻣﺣ��ﻳﻁ )ﺗﻔﺳ��ﻳﺭ ﺃﺑ��ﻲ ﺣﻳ��ﺎﻥ( ‪ -‬ﺃﺑ��ﻭ ﺣﻳ��ﺎﻥ ﻣﺣﻣ��ﺩ ﻳ��ﻥ ﻳﻭﺳ��ﻑ ﺍﻷﻧﺩﻟﺳ��ﻲ ﺕ‬
‫‪745‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﻳﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1413‬ﻫـ ‪1993‬ﻡ‬
‫‪ .12‬ﺍﻟﺑﺩﺍﻳ��ﺔ ﻭﺍﻟﻧﻬﺎﻳ��ﺔ ‪ -‬ﺃﺑ��ﻭ ﺍﻟﻔ��ﺩﺍء ﺇﺳ��ﻣﺎﻋﻳﻝ ﺑ��ﻥ ﻛﺛﻳ��ﺭ ﺍﻟﺩﻣﺷ��ﻘﻲ ﺕ ‪ 774‬ﻫ��ـ ‪ -‬ﻣﻛﺗﺑ��ﺔ‬
‫ﺍﻟﻣﻌﺎﺭﻑ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .13‬ﺑﺫﻝ ﺍﻟﻣﺟﻬﻭﺩ ﻓ�ﻲ ﺣ�ﻝ ﺃﺑ�ﻲ ﺩﺍﻭﺩ ‪ -‬ﺧﻠﻳ�ﻝ ﺃﺣﻣ�ﺩ ﺍﻟﺳ�ﻬﺎﺭﻧﻔﻭﺭﻱ ﺕ ‪1346‬ﻫ�ـ ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﻳﺔ ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .14‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﺗﻭﺟﻳﻪ ﻣﺗﺷﺎﺑﻪ ﺍﻟﻘ�ﺭﺁﻥ ‪ -‬ﺑﺭﻫ�ﺎﻥ ﺍﻟ�ﺩﻳﻥ ﺍﻟﻛﺭﻣ�ﺎﻧﻲ ﺕ ‪505‬ﻫ�ـ ‪ -‬ﻣﻠﺣ�ﻕ‬
‫ﻣﺟﻠﺔ ﺍﻷﺯﻫﺭ ‪1414 -‬ﻫـ‬
‫‪ .15‬ﺍﻟﺑﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﺑﺩﺭ ﺍﻟﺩﻳﻥ ﻣﺣﻣﺩ ﺑﻥ ﻋﺑﺩ ﺍﻟ�ﻪ ﺍﻟﺯﺭﻛﺷ�ﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﻣﻌﺭﻓ�ﺔ‬
‫ﻟﻠﻁﺑﺎﻋﺔ ﻭﺍﻟﻧﺷﺭ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‬
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‫‪ .16‬ﺑﺻ��ﺎﺋﺭ ﺫﻭﻱ ﺍﻟﺗﻣﻳﻳ��ﺯ ‪ -‬ﻣﺟ��ﺩ ﺍﻟ��ﺩﻳﻥ ﺍﻟﻔﻳﺭﻭﺯﺃﺑ��ﺎﺩﻱ ﺕ ‪817‬ﻫ��ـ ‪ -‬ﺍﻟﻣﺟﻠ��ﺱ ﺍﻷﻋﻠ��ﻰ‬
‫ﻟﻠﺷﺅﻭﻥ ﺍﻹﺳﻼﻣﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻟﺛﺔ ‪1416‬ﻫـ ‪1996‬ﻡ‬
‫‪ .17‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻭﻭﻓﻳﺎﺕ ﺍﻟﻣﺷﺎﻫﻳﺭ ﻭﺍﻷﻋﻼﻡ ‪ -‬ﺷﻣﺱ ﺍﻟﺩﻳﻥ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺃﺣﻣ�ﺩ ﺍﻟ�ﺫﻫﺑﻲ‬
‫ﺕ ‪ 748‬ﻫـ ‪ -‬ﺗﺣﻘﻳﻕ ﻋﻣ�ﺭﻭ ﻋﺑ�ﺩ ﺍﻟﺳ�ﻼﻡ ﺗ�ﺩﻣﺭﻱ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ�ﺎﺏ ﺍﻟﻌﺭﺑ�ﻲ ‪ -‬ﺑﻳ�ﺭﻭﺕ ‪-‬‬
‫ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1411‬ﻫـ ‪1990‬ﻡ‪.‬‬
‫‪ .18‬ﺗ��ﺎﺭﻳﺦ ﺍﻷﻣ��ﻡ ﻭﺍﻟﻣﻠ��ﻭﻙ ‪ -‬ﺃﺑ��ﻭ ﺟﻌﻔ��ﺭ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺟﺭﻳ��ﺭ ﺍﻟﻁﺑ��ﺭﻱ ﺕ ‪310‬ﻫ��ـ ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﻳﺔ ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪1408‬ﻫـ ‪1988‬ﻡ‬
‫‪ .19‬ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﻛﺑﻳﺭ ‪ -‬ﺃﺑﻭ ﻋﺑﺩ ﷲ ﻣﺣﻣﺩ ﺑﻥ ﺇﺳﻣﺎﻋﻳﻝ ﺍﻟﺑﺧﺎﺭﻱ ﺕ ‪256‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺏ‬
‫ﺍﻟﻌﻠﻣﻳﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .20‬ﺍﻟﺗﺑﻳﺎﻥ ﻓﻲ ﺁﺩﺍﺏ ﺣﻣﻠﺔ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﺃﺑﻭ ﺯﻛﺭﻳﺎ ﻳﺣﻳﻰ ﺑﻥ ﺷﺭﻑ ﺍﻟﺩﻳﻥ ﺍﻟﻧﻭﻭﻱ ﺍﻟﺷ�ﺎﻓﻌﻲ‬
‫ﺕ ‪ 665‬ﻫـ ‪ -‬ﻣﺅﺳﺳﺔ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ﺑﺩﻣﺷﻕ‪ ،‬ﻭﻣﻛﺗﺑﺔ ﺩﺍﺭ ﺍﻟﺗ�ﺭﺍﺙ ﺑﺎﻟﻣﺩﻳﻧ�ﺔ ﺍﻟﻣﻧ�ﻭﺭﺓ ‪-‬‬
‫ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1403 -‬ﻫـ ‪1983‬ﻡ‬
‫‪ .21‬ﺗ��ﺫﻛﺭﺓ ﺍﻟﺣﻔ��ﺎﻅ ‪ -‬ﺷ��ﻣﺱ ﺍﻟ��ﺩﻳﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺃﺣﻣ��ﺩ ﺍﻟ��ﺫﻫﺑﻲ ﺕ ‪ 748‬ﻫ��ـ ‪ -‬ﺩﺍﺭ ﺇﺣﻳ��ﺎء‬
‫ﺍﻟﺗﺭﺍﺙ ﺍﻟﻌﺭﺑﻲ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .22‬ﺗﻌﻠﻳﻘ��ﺎﺕ ﺍﻟﻳﻣ��ﺎﻧﻲ ﻋﻠ��ﻰ ﻧﺯﻫ��ﺔ ﺍﻟﻧﻅ��ﺭ ‪ -‬ﺑﺣﺎﺷ��ﻳﺔ ﻧﺯﻫ��ﺔ ﺍﻟﻧﻅ��ﺭ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ��ﺏ ﺍﻟﻌﻠﻣﻳ��ﺔ‬
‫ﺑﻳﺭﻭﺕ ‪1401 -‬ﻫـ ‪1981‬ﻡ‪.‬‬
‫‪ .23‬ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻳﻡ ‪ -‬ﺃﺑﻭ ﺍﻟﻔﺩﺍء ﺇﺳﻣﺎﻋﻳﻝ ﺑﻥ ﻛﺛﻳﺭ ﺍﻟﺩﻣﺷﻘﻲ ﺕ ‪ 774‬ﻫـ ‪ -‬ﻣﻛﺗﺑﺔ‬
‫ﺩﺍﺭ ﺍﻟﺗﺭﺍﺙ ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .24‬ﺗﻘﺭﻳ��ﺏ ﺍﻟﺗﻬ��ﺫﻳﺏ ‪ -‬ﺃﺣﻣ��ﺩ ﺑ��ﻥ ﻋﻠ��ﻲ ﺑ��ﻥ ﺣﺟ��ﺭ ﺍﻟﻌﺳ��ﻘﻼﻧﻲ ﺕ ‪ 852‬ﻫ��ـ ‪ -‬ﺍﻟﻣﻛﺗﺑ��ﺔ‬
‫ﺍﻟﻌﻠﻣﻳﺔ ‪ -‬ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻣﻧﻭﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .25‬ﺍﻟﺗﻘﺭﻳﺭ ﺍﻟﻌﻠﻣﻲ ﻋﻥ ﻣﺻﺣﻑ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ ‪ -‬ﺍﻟﺩﻛﺗﻭﺭ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺑﻥ ﻋﺑ�ﺩ ﺍﻟﻔﺗ�ﺎﺡ‬
‫ﺍﻟﻘﺎﺭﺉ ‪ -‬ﺍﻟﺟﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻳﺔ ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻣﻧﻭﺭﺓ ‪1405 -‬ﻫـ‪.‬‬
‫‪ .26‬ﺗﻠﺧ��ﻳﺹ ﺍﻟﻣﺳ��ﺗﺩﺭﻙ ﻋﻠ��ﻰ ﺍﻟﺻ��ﺣﻳﺣﻳﻥ ‪ -‬ﺷ��ﻣﺱ ﺍﻟ��ﺩﻳﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺃﺣﻣ��ﺩ ﺍﻟ��ﺫﻫﺑﻲ ﺕ‬
‫‪ 748‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺭﺑﻲ ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .27‬ﺍﻟﺗﻣﻬﻳﺩ ﻓ�ﻲ ﻋﻠ�ﻡ ﺍﻟﺗﺟﻭﻳ�ﺩ ‪ -‬ﺃﺑ�ﻭ ﺍﻟﺧﻳ�ﺭ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺍﻟﺟ�ﺯﺭﻱ ﺍﻟﺩﻣﺷ�ﻘﻲ ﺕ‬
‫‪833‬ﻫ��ـ ‪ -‬ﺗﺣﻘﻳ��ﻕ ﺩ‪ .‬ﻋﻠ��ﻲ ﺣﺳ��ﻳﻥ ﺍﻟﺑ��ﻭﺍﺏ ‪ -‬ﻣﻛﺗ��ﺏ ﺍﻟﻣﻌ��ﺎﺭﻑ ‪ -‬ﺍﻟﺭﻳ��ﺎﺽ ‪ -‬ﺍﻟﻁﺑﻌ��ﺔ‬
‫ﺍﻷﻭﻟﻰ ‪1405‬ﻫـ ‪1985‬ﻡ‪.‬‬
‫‪ .28‬ﺗﻧﺑﻳ��ﻪ ﺍﻟﺧ��ﻼﻥ ﺇﻟ��ﻰ ﺷ��ﺭﺡ ﺍﻹﻋ��ﻼﻥ ﺑﺗﻛﻣﻳ��ﻝ ﻣ��ﻭﺭﺩ ﺍﻟﻅﻣ��ﺂﻥ ‪ -‬ﺇﺑ��ﺭﺍﻫﻳﻡ ﺑ��ﻥ ﺃﺣﻣ��ﺩ‬
‫ﺍﻟﻣﺎﺭﻏﻲ ﺍﻟﺗﻭﻧﺳﻲ ‪ -‬ﻣﻛﺗﺑﺔ ﺍﻟﻛﻠﻳﺎﺕ ﺍﻷﺯﻫﺭﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪1981 -‬ﻡ‪.‬‬
‫‪َ .29‬ﺗﻬﺫﻳﺏ ﺍﻟﻛﻣﺎﻝ ‪ -‬ﺃﺑ�ﻭ ﺍﻟﺣﺟ�ﺎﺝ ﻳﻭﺳ�ﻑ ﺍﻟﻣ�ﺯﻱ ﺕ ‪742‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﺩ‪ .‬ﺑﺷ�ﺎﺭ ﻋ�ﻭﺍﺩ‬
‫ﻣﻌﺭﻭﻑ ‪ -‬ﻣﺅﺳﺳﺔ ﺍﻟﺭﺳﺎﻟﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪1403‬ﻫـ ‪1983‬ﻡ‪.‬‬
‫‪َ .30‬ﺗﻬﺫﻳﺏ ﺍﻟﻠﻐﺔ ‪ -‬ﺃﺑﻭ ﻣﻧﺻﻭﺭ ﻣﺣﻣﺩ ﺑﻥ ﺃﺣﻣﺩ ﺍﻷﺯﻫ�ﺭﻱ ﺕ ‪370‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﺍﻟﺷ�ﻳﺦ‬
‫ﻋﺑﺩ ﺍﻟﺳﻼﻡ ﻫﺎﺭﻭﻥ ‪ -‬ﺍﻟﺩﺍﺭ ﺍﻟﻣﺻﺭﻳﺔ ﻟﻠﺗﺄﻟﻳﻑ ﻭﺍﻟﺗﺭﺟﻣﺔ ‪1384 -‬ﻫـ ‪1964‬ﻡ‪.‬‬
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‫‪ .31‬ﺍﻟﺛﻘ��ﺎﺕ ‪ -‬ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺣﺑ��ﺎﻥ ﺑ��ﻥ ﺃﺣﻣ��ﺩ ﺍﻟﺑﺳ��ﺗﻲ ﺕ ‪354‬ﻫ��ـ ‪ -‬ﻣﻁﺑﻌ��ﺔ ﻣﺟﻠ��ﺱ ﺩﺍﺋ��ﺭﺓ‬
‫ﺍﻟﻣﻌﺎﺭﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ‪ -‬ﺣﻳﺩﺭﺃﺑﺎﺩ ﺍﻟﺩﻛﻥ ‪1993 -‬ﻡ‪.‬‬
‫‪ .32‬ﺟ��ﺎﻣﻊ ﺍﻟﺑﻳ��ﺎﻥ ﻋ��ﻥ ﺗﺄﻭﻳ��ﻝ ﺁﻱ ﺍﻟﻘ��ﺭﺁﻥ )ﺗﻔﺳ��ﻳﺭ ﺍﻟﻁﺑ��ﺭﻱ( ‪ -‬ﺃﺑ��ﻭ ﺟﻌﻔ��ﺭ ﺑ��ﻥ ﺟﺭﻳ��ﺭ‬
‫ﺍﻟﻁﺑﺭﻱ ﺕ ‪310‬ﻫـ ‪ -‬ﻣﺻﻁﻔﻰ ﺍﻟﺑﺎﺑﻲ ﺍﻟﺣﻠﺑﻲ ﺍﻟﻘﺎﻫﺭﺓ ‪1388 -‬ﻫـ ‪1968‬ﻡ‪.‬‬
‫‪ .33‬ﺟﺎﻣﻊ ﺍﻟﺗﺭﻣﺫﻱ ‪ -‬ﺃﺑﻭ ﻋﻳﺳﻰ ﻣﺣﻣﺩ ﺑﻥ ﻋﻳﺳﻰ ﺍﺑﻥ ﺳ�ﻭﺭﺓ ﺍﻟﺗﺭﻣ�ﺫﻱ ‪ -‬ﺕ ‪297‬ﻫ�ـ ‪-‬‬
‫ﺩﺍﺭ ﺇﺣﻳﺎء ﺍﻟﺗﺭﺍﺙ ﺍﻟﻌﺭﺑﻲ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .34‬ﺍﻟﺟ��ﺎﻣﻊ ﺍﻟﺻ��ﺣﻳﺢ )ﻣ��ﻊ ﺷ��ﺭﺣﻪ ﻓ��ﺗﺢ ﺍﻟﺑ��ﺎﺭﻱ( ‪ -‬ﺃﺑ��ﻭ ﻋﺑ��ﺩ ﷲ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺇﺳ��ﻣﺎﻋﻳﻝ‬
‫ﺍﻟﺑﺧﺎﺭﻱ ﺕ ‪256‬ﻫـ ‪ -‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻔﻳﺔ ﺑﺎﻟﻘﺎﻫﺭﺓ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻟﺛﺔ ‪1407‬ﻫـ‪.‬‬
‫‪ .35‬ﺍﻟﺟ��ﺎﻣﻊ ﻷﺣﻛ��ﺎﻡ ﺍﻟﻘ��ﺭﺁﻥ ‪ -‬ﺃﺑ��ﻭ ﻋﺑ��ﺩ ﷲ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺃﺣﻣ��ﺩ ﺍﻷﻧﺻ��ﺎﺭﻱ ﺍﻟﻘﺭﻁﺑ��ﻲ ‪ -‬ﺕ‬
‫‪671‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﻳﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1408‬ﻫـ ‪1988‬ﻡ‪.‬‬
‫‪ .36‬ﺍﻟﺟﺎﻣﻊ ﻟﺷﻌﺏ ﺍﻹﻳﻣﺎﻥ ‪ -‬ﺃﺣﻣﺩ ﺑﻥ ﺍﻟﺣﺳﻳﻥ ﺍﻟﺑﻳﻬﻘﻲ ‪ -‬ﺕ ‪ 458‬ﻫـ ‪ -‬ﺍﻟﺩﺍﺭ ﺍﻟﺳ�ﻠﻔﻳﺔ ‪-‬‬
‫ﺑﻭﻣﺑﺎﻱ ‪ -‬ﺍﻟﻬﻧﺩ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1411‬ﻫـ ‪1991‬ﻡ‪.‬‬
‫‪ .37‬ﺍﻟﺟ��ﺭﺡ ﻭﺍﻟﺗﻌ��ﺩﻳﻝ ‪ -‬ﻋﺑ��ﺩ ﺍﻟ��ﺭﺣﻣﻥ ﺑ��ﻥ ﺃﺑ��ﻲ ﺣ��ﺎﺗﻡ ﺍﻟ��ﺭﺍﺯﻱ ‪ -‬ﺕ ‪ 327‬ﻫ��ـ ‪ -‬ﻣﻁﺑﻌ��ﺔ‬
‫ﻣﺟﻠﺱ ﺩﺍﺋﺭﺓ ﺍﻟﻣﻌﺎﺭﻑ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ‪ -‬ﺣﻳﺩﺭﺃﺑﺎﺩ ﺍﻟﺩﻛﻥ ‪ -‬ﺍﻟﻬﻧﺩ ‪1373 -‬ﻫـ ‪1953 -‬ﻡ‪.‬‬
‫‪ .38‬ﺟﻣﺎﻝ ﺍﻟﻘﺭﺍء ﻭﻛﻣﺎﻝ ﺍﻹﻗﺭﺍء ‪ -‬ﻋﻠﻡ ﺍﻟ�ﺩﻳﻥ ﻋﻠ�ﻲ ﺑ�ﻥ ﻣﺣﻣ�ﺩ ﺍﻟﺳ�ﺧﺎﻭﻱ ﺕ ‪643‬ﻫ�ـ ‪-‬‬
‫ﺗﺣﻘﻳﻕ ﺩ‪ .‬ﻋﻠﻲ ﺣﺳﻳﻥ ﺍﻟﺑﻭﺍﺏ ‪ -‬ﻣﻛﺗﺑﺔ ﺍﻟﺗﺭﺍﺙ ‪ -‬ﻣﻛﺔ ﺍﻟﻣﻛﺭﻣﺔ ‪1987 -‬ﻡ‪.‬‬
‫‪ .39‬ﺟﻣﻬﺭﺓ ﺍﻟﻠﻐﺔ ‪ -‬ﺃﺑﻭ ﺑﻛﺭ ﻣﺣﻣﺩ ﺑﻥ ﺍﻟﺣﺳﻥ ﺑﻥ ﺩﺭﻳﺩ ﺍﻷﺯﺩﻱ ﺍﻟﺑﺻ�ﺭﻱ ﺕ ‪321‬ﻫ�ـ ‪-‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺛﻘﺎﻓﺔ ﺍﻟﺩﻳﻧﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .40‬ﺣﺎﺷﻳﺔ ﺍﻟﺟﻣﻝ ﻋﻠﻰ ﺷﺭﺡ ﺍﻟﻣﻧﻬﺞ ‪ -‬ﺳ�ﻠﻳﻣﺎﻥ ﺍﻟﺟﻣ�ﻝ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻛ�ﺭ ‪ -‬ﺑﻳ�ﺭﻭﺕ ‪ -‬ﺑ�ﺩﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‬
‫‪ .41‬ﺍﻟﺧﻁ��ﻭﻁ ﺍﻟﻌﺭﻳﺿ��ﺔ ﻟﻸﺳ��ﺱ ﺍﻟﺗ��ﻲ ﻗ��ﺎﻡ ﻋﻠﻳﻬ��ﺎ ﺩﻳ��ﻥ ﺍﻟﺷ��ﻳﻌﺔ ﺍﻹﻣﺎﻣﻳ��ﺔ ‪ -‬ﺍﻟﺳ��ﻳﺩ ﻣﺣ��ﺏ‬
‫ﺍﻟﺩﻳﻥ ﺍﻟﺧﻁﻳﺏ ‪ -‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻔﻳﺔ ﺑﺎﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .42‬ﺩﻻﺋﻝ ﺍﻟﻧﺑ�ﻭﺓ ﻭﻣﻌﺭﻓ�ﺔ ﺃﺣ�ﻭﺍﻝ ﺻ�ﺎﺣﺏ ﺍﻟﺷ�ﺭﻳﻌﺔ ‪ -‬ﺃﺣﻣ�ﺩ ﺑ�ﻥ ﺍﻟﺣﺳ�ﻳﻥ ﺍﻟﺑﻳﻬﻘ�ﻲ ‪ -‬ﺕ‬
‫‪458‬ﻫـ ‪ -‬ﻧﺣﻘﻳ�ﻕ ﺩ‪ .‬ﻋﺑ�ﺩ ﺍﻟﻣﻌﻁ�ﻲ ﻗﻠﻌﺟ�ﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ�ﺏ ﺍﻟﻌﻠﻣﻳ�ﺔ ‪ -‬ﺑﻳ�ﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌ�ﺔ‬
‫ﺍﻷﻭﻟﻰ ‪1405‬ﻫـ ‪1985‬ﻡ‪.‬‬
‫‪ .43‬ﺩﻟﻳﻝ ﺍﻟﺣﻳ�ﺭﺍﻥ ﺷ�ﺭﺡ ﻣ�ﻭﺭﺩ ﺍﻟﻅﻣ�ﺂﻥ ﻓ�ﻲ ﺭﺳ�ﻡ ﻭﺿ�ﺑﻁ ﺍﻟﻘ�ﺭﺁﻥ ‪ -‬ﺇﺑ�ﺭﺍﻫﻳﻡ ﺑ�ﻥ ﺃﺣﻣ�ﺩ‬
‫ﺍﻟﻣﺎﺭﻏﻲ ﺍﻟﺗﻭﻧﺳﻲ ‪ -‬ﻣﻛﺗﺑﺔ ﺍﻟﻛﻠﻳﺎﺕ ﺍﻷﺯﻫﺭﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪1981 -‬ﻡ‪.‬‬
‫‪ .44‬ﺩﻟﻳ��ﻝ ﻛﻠﻳ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻭﺍﻟﺩﺭﺍﺳ��ﺎﺕ ﺍﻹﺳ��ﻼﻣﻳﺔ ‪ -‬ﺑﺎﻟﺟﺎﻣﻌ��ﺔ ﺍﻹﺳ��ﻼﻣﻳﺔ ﺑﺎﻟﻣﺩﻳﻧ��ﺔ‬
‫ﺍﻟﻧﺑﻭﻳﺔ ﻟﻠﻌﺎﻡ ﺍﻟﺩﺭﺍﺳﻲ ‪1404‬ﻫـ ‪1405 -‬ﻫـ ‪.‬‬
‫‪ .45‬ﺩﻳﻭﺍﻥ ﺍﻟﻧﺎﺑﻐﺔ ﺍﻟﺫﺑﻳﺎﻧﻲ ‪ -‬ﺯﻳﺎﺩ ﺑﻥ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻧﺎﺑﻌﺔ ﺍﻟﺫﺑﻳﺎﻧﻲ ‪ -‬ﺑﺭﻭﺍﻳﺔ ﺍﻷﺻﻣﻌﻲ ﻭﺍﺑﻥ‬
‫ﺍﻟﺳﻛﻳﺕ‪ -‬ﺗﺣﻘﻳﻕ ﻣﺣﻣﺩ ﺃﺑﻭ ﺍﻟﻔﺿﻝ ﺇﺑ�ﺭﺍﻫﻳﻡ ‪ -‬ﺩﺍﺭ ﺍﻟﻣﻌ�ﺎﺭﻑ ﺑﺎﻟﻘ�ﺎﻫﺭﺓ‪ -‬ﺍﻟﻁﺑﻌ�ﺔ ﺍﻟﺛﺎﻧﻳ�ﺔ‬
‫‪1985‬ﻡ‪.‬‬

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‫‪ .46‬ﺍﻟﺭﺳﺎﻟﺔ ‪ -‬ﺍﻹﻣﺎﻡ ﻣﺣﻣﺩ ﺑﻥ ﺇﺩﺭﻳ�ﺱ ﺍﻟﺷ�ﺎﻓﻌﻲ ﺍﻟﻣﻁﻠﺑ�ﻲ ﺕ ‪204‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﺍﻟﺷ�ﻳﺦ‬
‫ﺃﺣﻣﺩ ﺷﺎﻛﺭ‪ -‬ﺩﺍﺭ ﺍﻟﺗﺭﺍﺙ ﺑﺎﻟﻘﺎﻫﺭﺓ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪1399‬ﻫـ ‪1979‬ﻡ‪.‬‬
‫‪ .47‬ﺭﻭﺡ ﺍﻟﻣﻌ��ﺎﻧﻲ ﻓ��ﻲ ﺗﻔﺳ��ﻳﺭ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻌﻅ��ﻳﻡ ﻭﺍﻟﺳ��ﺑﻊ ﺍﻟﻣﺛ��ﺎﻧﻲ ‪ -‬ﺷ��ﻬﺎﺏ ﺍﻟ��ﺩﻳﻥ ﻣﺣﻣ��ﻭﺩ‬
‫ﺍﻵﻟﻭﺳ��ﻲ ﺍﻟﺑﻐ��ﺩﺍﺩﻱ ﺕ ‪1270‬ﻫ��ـ ‪ -‬ﺩﺍﺭ ﺇﺣﻳ��ﺎء ﺍﻟﺗ��ﺭﺍﺙ ﺍﻟﻌﺭﺑ��ﻲ ‪ -‬ﺑﻳ��ﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌ��ﺔ‬
‫ﺍﻟﺭﺍﺑﻌﺔ ‪1405‬ﻫـ ‪1985‬ﻡ‪.‬‬
‫‪ .48‬ﺳ�ﻧﻥ ﺃﺑ��ﻲ ﺩﺍﻭﺩ ‪ -‬ﺃﺑ��ﻭ ﺩﺍﻭﺩ ﺳ��ﻠﻳﻣﺎﻥ ﺑ�ﻥ ﺍﻷﺷ��ﻌﺙ ﺍﻟﺳﺟﺳ��ﺗﺎﻧﻲ ﺕ ‪275‬ﻫ��ـ ‪ -‬ﺗﺣﻘﻳ��ﻕ‬
‫ﻣﺣﻣﺩ ﻣﺣﻳﻲ ﺍﻟﺩﻳﻥ ﻋﺑﺩ ﺍﻟﺣﻣﻳﺩ ‪ -‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺻﺭﻳﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .49‬ﺳﻧﻥ ﺍﺑﻥ ﻣﺎﺟ�ﻪ ‪ -‬ﺃﺑ�ﻭ ﻋﺑ�ﺩ ﷲ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﻳﺯﻳ�ﺩ ﺑ�ﻥ ﻣﺎﺟ�ﻪ ﺍﻟﻘﺯﻭﻳﻧ�ﻲ ﺕ ‪ 275‬ﻫ�ـ ‪-‬‬
‫ﺗﺣﻘﻳﻕ ﻣﺣﻣﺩ ﻓﺅﺍﺩ ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﺣﺩﻳﺙ ﺑﺎﻟﻘﺎﻫﺭﺓ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .50‬ﺳ��ﻧﻥ ﺍﻟ��ﺩﺍﺭﻣﻲ ‪ -‬ﻋﺑ��ﺩ ﷲ ﺑ��ﻥ ﺍﻟﻔﺿ��ﻝ ﺍﻟ��ﺩﺍﺭﻣﻲ ﺕ ‪255‬ﻫ��ـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ��ﺏ ﺍﻟﻌﻠﻣﻳ��ﺔ ‪-‬‬
‫ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .51‬ﺍﻟﺳﻧﻥ ﺍﻟﻛﺑﺭﻯ ‪ -‬ﺃﺣﻣﺩ ﺑﻥ ﺍﻟﺣﺳﻳﻥ ﺍﻟﺑﻳﻬﻘ�ﻲ ‪ -‬ﺕ ‪ 458‬ﻫ�ـ ‪ -‬ﺩﺍﺭ ﺍﻟﻣﻌﺭﻓ�ﺔ ﻟﻠﻁﺑﺎﻋ�ﺔ‬
‫ﻭﺍﻟﻧﺷﺭ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1340‬ﻫـ‬
‫‪ .52‬ﺳﻧﻥ ﺍﻟﻧﺳﺎﺋﻲ )ﻣﻊ ﺷﺭﺡ ﺍﻟﺳﻳﻭﻁﻲ ﻭﺣﺎﺷﻳﺔ ﺍﻟﺳﻧﺩﻱ( ‪ -‬ﺃﺑﻭ ﻋﺑ�ﺩ ﺍﻟ�ﺭﺣﻣﻥ ﺃﺣﻣ�ﺩ ﺑ�ﻥ‬
‫ﺷﻌﻳﺏ ﺍﻟﻧﺳﺎﺋﻲ ﺕ ‪303‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﺭﻳﺎﻥ ﻟﻠﺗﺭﺍﺙ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .53‬ﺳﻳﺭ ﺃﻋﻼﻡ ﺍﻟﻧﺑﻼء ‪ -‬ﺷﻣﺱ ﺍﻟ�ﺩﻳﻥ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺃﺣﻣ�ﺩ ﺍﻟ�ﺫﻫﺑﻲ ﺕ ‪ 748‬ﻫ�ـ ‪ -‬ﻣﺅﺳﺳ�ﺔ‬
‫ﺍﻟﺭﺳﺎﻟﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﻌﺎﺷﺭﺓ ‪1414‬ﻫـ ‪1994‬ﻡ‪.‬‬
‫‪ .54‬ﺍﻟﺳ��ﻳﺭﺓ ﺍﻟﻧﺑﻭﻳ��ﺔ ‪ -‬ﺃﺑ��ﻭ ﺍﻟﻔ��ﺩﺍء ﺇﺳ��ﻣﺎﻋﻳﻝ ﺑ��ﻥ ﻛﺛﻳ��ﺭ ﺍﻟﺩﻣﺷ��ﻘﻲ ﺕ ‪ 774‬ﻫ��ـ ‪ -‬ﺗﺣﻘﻳ��ﻕ‬
‫ﻣﺻﻁﻔﻰ ﻋﺑﺩ ﺍﻟﻭﺍﺣﺩ ‪ -‬ﺩﺍﺭ ﺇﺣﻳﺎء ﺍﻟﺗﺭﺍﺙ ﺍﻟﻌﺭﺑﻲ ‪ -‬ﺑﻳﺭﻭﺕ ‪1966 -‬ﻡ‪.‬‬
‫‪ .55‬ﺍﻟﺳﻳﺭﺓ ﺍﻟﻧﺑﻭﻳﺔ ‪ -‬ﺃﺑﻭ ﻣﺣﻣﺩ ﻋﺑﺩ ﺍﻟﻣﻠﻙ ﺑﻥ ﻫﺷﺎﻡ ﺍﻟﻣﻌﺎﻓﺭﻱ ﺕ ‪213‬ﻫـ ‪ -‬ﺗﺣﻘﻳﻕ ﻁﻪ‬
‫ﻋﺑﺩ ﺍﻟﺭءﻭﻑ ﺳﻌﺩ ‪ -‬ﻣﻛﺗﺑﺔ ﺍﻟﻛﻠﻳﺎﺕ ﺍﻷﺯﻫﺭﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪1974 -‬ﻡ‪.‬‬
‫‪ .56‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ ‪ -‬ﻋﺑﺩ ﺍﻟﺣﻲ ﺑﻥ ﺍﻟﻌﻣﺎﺩ ﺍﻟﺣﻧﺑﻠﻲ ﺕ ‪1089‬ﻫ�ـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ�ﺏ ﺍﻟﻌﻠﻣﻳ�ﺔ‬
‫‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .57‬ﺷﺭﺡ ﺍﻟﺩﺭﺓ ﺍﻟﻣﺿﻳﺔ ﻓﻲ ﺍﻟﻘﺭﺍءﺍﺕ ﺍﻟﺛﻼﺙ ﺍﻟﻣﺭﻭﻳﺔ ‪ -‬ﻣﺣﻣﺩ ﺑﻥ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻡ ﺍﻟﻧ�ﻭﻳﺭﻱ‬
‫ﺕ ‪897‬ﻫ��ـ ‪ -‬ﺗﺣﻘﻳ��ﻕ ﺍﻟﺷ��ﻳﺦ ﻋﺑ��ﺩ ﺍﻟﺭﺍﻓ��ﻊ ﺭﺿ��ﻭﺍﻥ ﻋﻠ��ﻲ ‪ -‬ﻣﻁﺑﻭﻋ��ﺎﺕ ﻛﻠﻳ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ‬
‫ﺍﻟﻛﺭﻳﻡ ﺑﺎﻟﺟﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻳﺔ ﺑﺎﻟﻣﺩﻳﻧﺔ ﺍﻟﻧﺑﻭﻳﺔ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1411‬ﻫـ ‪.‬‬
‫‪ .58‬ﺷﺭﺡ ﺍﻟﺳﻧﺔ ‪ -‬ﺃﺑﻭ ﻣﺣﻣﺩ ﺍﻟﺣﺳ�ﻳﻥ ﺑ�ﻥ ﻣﺳ�ﻌﻭﺩ ﺍﻟﻔ�ﺭﺍء ﺍﻟﺑﻐ�ﻭﻱ ﺕ ‪516‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ‬
‫ﺷﻌﻳﺏ ﺍﻷﺭﻧﺎﺅﻭﻁ ﻭﺯﻫﻳﺭ ﺍﻟﺷﺎﻭﻳﺵ ‪ -‬ﺍﻟﻣﻛﺗﺏ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳ�ﺔ ‪-‬‬
‫‪1403‬ﻫـ ‪1983‬ﻡ‪.‬‬
‫‪ .59‬ﺷﺭﺡ ﺻﺣﻳﺢ ﻣﺳﻠﻡ ‪ -‬ﺃﺑﻭ ﺯﻛﺭﻳﺎ ﻳﺣﻳ�ﻰ ﺑ�ﻥ ﺷ�ﺭﻑ ﺍﻟﻧ�ﻭﻭﻱ ﺕ ‪676‬ﻫ�ـ ‪ -‬ﺍﻟﻣﻁﺑﻌ�ﺔ‬
‫ﺍﻟﻣﺻﺭﻳﺔ ﻭﻣﻛﺗﺑﺗﻬﺎ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .60‬ﺷ��ﺭﺡ ﻗﺻ��ﻳﺩﺓ ﻛﻌ��ﺏ ﺑ��ﻥ ﺯﻫﻳ��ﺭ )ﺑﺎﻧ��ﺕ ﺳ��ﻌﺎﺩ( ‪ -‬ﺟﻣ��ﺎﻝ ﺍﻟ��ﺩﻳﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﻫﺷ��ﺎﻡ‬
‫ﺍﻷﻧﺻﺎﺭﻱ ﺕ ‪ 761‬ﻫـ ‪ -‬ﻣﺅﺳﺳﺔ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﺩﻣﺷ�ﻕ‪-‬ﺑﻳ�ﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌ�ﺔ ﺍﻟﺛﺎﻧﻳ�ﺔ ‪-‬‬
‫‪245‬‬
 ‫‪1402‬ﻫـ ‪1982‬ﻡ‪.‬‬
‫‪ .61‬ﺍﻟﺷﻔﺎ ﺑﺗﻌﺭﻳﻑ ﺣﻘﻭﻕ ﺍﻟﻣﺻﻁﻔﻰ ‪ -‬ﺍﻟﻘﺎﺿﻲ ﻋﻳﺎﺽ ﺑﻥ ﻣﻭﺳ�ﻰ ﺍﻟﻳﺣﺻ�ﺑﻲ ﺕ ‪544‬‬
‫ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﻳﺔ ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .62‬ﺍﻟﺻﺎﺣﺑﻲ ﻓﻲ ﻓﻘﻪ ﺍﻟﻠﻐ�ﺔ ‪ -‬ﺃﺑ�ﻭ ﺍﻟﺣﺳ�ﻳﻥ ﺃﺣﻣ�ﺩ ﺑ�ﻥ ﻓ�ﺎﺭﺱ ﺍﺑ�ﻥ ﺯﻛﺭﻳ�ﺎ ﺕ ‪395‬ﻫ�ـ ‪-‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﻣﻌﺎﺭﻑ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1414‬ﻫـ ‪1993‬ﻡ‪.‬‬
‫‪ .63‬ﺍﻟﺻﺣﺎﺡ )ﺗﺎﺝ ﺍﻟﻠﻐﺔ ﻭﺻ�ﺣﺎﺡ ﺍﻟﻌﺭﺑﻳ�ﺔ( ‪ -‬ﺇﺳ�ﻣﺎﻋﻳﻝ ﺑ�ﻥ ﺣﻣﱠ�ﺎﺩ ﺍﻟﺟ�ﻭﻫﺭﻱ ‪ -‬ﺗﺣﻘﻳ�ﻕ‬
‫ﺃﺣﻣﺩ ﻋﺑ�ﺩ ﺍﻟﻐﻔ�ﻭﺭ ﻋﻁ�ﺎﺭ ‪-‬ﺩﺍﺭ ﺍﻟﻌﻠ�ﻡ ﻟﻠﻣﻼﻳ�ﻳﻥ ﺑﻳ�ﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌ�ﺔ ﺍﻟﺛﺎﻧﻳ�ﺔ ‪1399 -‬ﻫ�ـ‬
‫‪1979‬ﻡ‪.‬‬
‫‪ .64‬ﺻﺣﻳﺢ ﻣﺳﻠﻡ )ﻣﻊ ﺷ�ﺭﺡ ﺍﻹﻣ�ﺎﻡ ﺍﻟﻧ�ﻭﻭﻱ( ‪ -‬ﺍﻹﻣ�ﺎﻡ ﺃﺑ�ﻭ ﺍﻟﺣﺳ�ﻳﻥ ﻣﺳ�ﻠﻡ ﺑ�ﻥ ﺍﻟﺣﺟ�ﺎﺝ‬
‫ﺍﻟﻘﺷﻳﺭﻱ ﺕ ‪261‬ﻫـ ‪ -‬ﺍﻟﻣﻁﺑﻌﺔ ﺍﻟﻣﺻﺭﻳﺔ ﻭﻣﻛﺗﺑﺗﻬﺎ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .65‬ﺻﺭﻳﺢ ﺍﻟﻧﺹ ﻓﻲ ﺍﻟﻛﻠﻣﺎﺕ ﺍﻟﻣﺧﺗﻠﻑ ﻓﻳﻬﺎ ﻋﻥ ﺣﻔﺹ ‪-‬ﻋﻠﻲ ﻣﺣﻣﺩ ﺍﻟﺿﺑﺎﻉ ‪ -‬ﺷﺭﻛﺔ‬
‫ﻭﻣﻁﺑﻌﺔ ﻣﺻﻁﻔﻰ ﺍﻟﺑﺎﺑﻲ ﺍﻟﺣﻠﺑﻲ ‪1346 -‬ﻫـ ‪.‬‬
‫‪ .66‬ﺍﻟﺿﻌﻔﺎء ﺍﻟﺻﻐﻳﺭ ‪ -‬ﺃﺑﻭ ﻋﺑﺩ ﷲ ﻣﺣﻣﺩ ﺑﻥ ﺇﺳﻣﺎﻋﻳﻝ ﺍﻟﺑﺧﺎﺭﻱ ﺕ ‪256‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ‬
‫ﺑﻭﺭﺍﻥ ﺍﻟﺿﻧﺎﻭﻱ ‪ -‬ﻋﺎﻟﻡ ﺍﻟﻛﺗﺏ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1984‬ﻡ‪.‬‬
‫‪ .67‬ﻋﻠ���ﻭﻡ ﺍﻟﺣ���ﺩﻳﺙ )ﻣﻘﺩﻣ���ﺔ ﺍﺑ���ﻥ ﺍﻟﺻ���ﻼﺡ( ‪ -‬ﺃﺑ���ﻭ ﻋﻣ���ﺭﻭ ﻋﺛﻣ���ﺎﻥ ﺑ���ﻥ ﻋﺑ���ﺩ ﺍﻟ���ﺭﺣﻣﻥ‬
‫ﺍﻟﺷ��ﻬﺭﺯﻭﺭﻱ ﺍﻟﻣﻌ��ﺭﻭﻑ ﺑ��ﺎﺑﻥ ﺍﻟﺻ��ﻼﺡ ‪ -‬ﺗﺣﻘﻳ��ﻕ ﺩ‪ .‬ﻧ��ﻭﺭ ﺍﻟ��ﺩﻳﻥ ﻋﺗ��ﺭ ‪ -‬ﺩﺍﺭﺍﻟﻔﻛ��ﺭ ‪-‬‬
‫ﺩﻣﺷﻕ ‪1406 -‬ﻫـ ‪1986‬ﻡ‪.‬‬
‫‪ .68‬ﻓ��ﺗﺢ ﺍﻟﺑ��ﺎﺭﻱ ﺑﺷ��ﺭﺡ ﺻ��ﺣﻳﺢ ﺍﻟﺑﺧ��ﺎﺭﻱ ‪ -‬ﺃﺣﻣ��ﺩ ﺑ��ﻥ ﻋﻠ��ﻲ ﺑ��ﻥ ﺣﺟ��ﺭ ﺍﻟﻌﺳ��ﻘﻼﻧﻲ ﺕ‬
‫‪ 852‬ﻫـ ‪ -‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻔﻳﺔ ﺑﺎﻟﻘﺎﻫﺭﺓ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻟﺛﺔ ‪1407 -‬ﻫـ‪.‬‬
‫‪ .69‬ﻓﺗﺢ ﺍﻟﻘﺩﻳﺭ ﺍﻟﺟﺎﻣﻊ ﺑ�ﻳﻥ ﻓﻧ�ﻲ ﺍﻟﺭﻭﺍﻳ�ﺔ ﻭﺍﻟﺩﺭﺍﻳ�ﺔ ﻣ�ﻥ ﻋﻠ�ﻡ ﺍﻟﺗﻔﺳ�ﻳﺭ ‪ -‬ﻣﺣﻣ�ﺩ ﻳ�ﻥ ﻋﻠ�ﻲ‬
‫ﺍﻟﺷ���ﻭﻛﺎﻧﻲ ﺕ ‪1250‬ﻫ���ـ ‪ -‬ﺗﺣﻘﻳ���ﻕ ﺩ‪ .‬ﻋﺑ���ﺩ ﺍﻟ���ﺭﺣﻣﻥ ﻋﻣﻳ���ﺭﺓ ‪ -‬ﺩﺍﺭ ﺍﻟﻭﻓ���ﺎء ﻟﻠﻁﺑﺎﻋ���ﺔ‬
‫ﻭﺍﻟﻧﺷﺭ ‪ -‬ﺍﻟﻣﻧﺻﻭﺭﺓ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1415‬ﻫـ ‪1994‬ﻡ‪.‬‬
‫‪ .70‬ﻓﺭﺩﻭﺱ ﺍﻷﺧﺑﺎﺭ ﺑﻣﺄﺛﻭﺭ ﺍﻟﺧﻁﺎﺏ ﺍﻟﻣﺧﺭﺝ ﻋﻠ�ﻰ ﻛﺗ�ﺎﺏ ﺍﻟﺷ�ﻬﺎﺏ ‪ -‬ﺍﻟﺣ�ﺎﻓﻅ ﺷ�ﻳﺭﻭﻳﻪ‬
‫ﺑ���ﻥ ﺷ���ﻬﺭﺩﺍﺭ ﺍﻟ���ﺩﻳﻠﻣﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﺭﻳ���ﺎﻥ ﻟﻠﺗ���ﺭﺍﺙ ﺍﻟﻘ���ﺎﻫﺭﺓ ‪ -‬ﺍﻟﻁﺑﻌ���ﺔ ﺍﻷﻭﻟ���ﻰ ‪1408‬ﻫ���ـ‬
‫‪1987‬ﻡ‪.‬‬
‫‪ .71‬ﺍﻟﻔﺻ��ﻝ ﻓ��ﻲ ﺍﻟﻣﻠ��ﻝ ﻭﺍﻷﻫ��ﻭﺍء ﻭﺍﻟﻧﺣ��ﻝ ‪ -‬ﺃﺑ��ﻭ ﻣﺣﻣ��ﺩ ﻋﻠ��ﻲ ﺑ��ﻥ ﺣ��ﺯﻡ ﺍﻟﻅ��ﺎﻫﺭﻱ ﺕ‬
‫‪456‬ﻫـ ‪ -‬ﺗﺣﻘﻳﻕ ﺩ‪ .‬ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﻋﻣﻳﺭﺓ ﻭﺩ‪ .‬ﻣﺣﻣﺩ ﺇﺑ�ﺭﺍﻫﻳﻡ ﻧﺻ�ﺭ ‪ -‬ﺷ�ﺭﻛﺔ ﻣﻛﺗﺑ�ﺎﺕ‬
‫ﻋﻛﺎﻅ ﺟـﺩﺓ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1402‬ﻫـ ‪1982‬ﻡ‪.‬‬
‫‪ .72‬ﻓﺿ��ﺎﺋﻝ ﺍﻟﻘ��ﺭﺁﻥ ‪ -‬ﺃﺑ��ﻭ ﺍﻟﻔ��ﺩﺍء ﺇﺳ��ﻣﺎﻋﻳﻝ ﺑ��ﻥ ﻛﺛﻳ��ﺭ ﺍﻟﺩﻣﺷ��ﻘﻲ ﺕ ‪ 774‬ﻫ��ـ ‪ -‬ﻣﻁﺑﻌ��ﺔ‬
‫ﺍﻟﻣﻧﺎﺭ ﺑﻣﺻﺭ ‪1347 -‬ﻫـ‪.‬‬
‫‪ .73‬ﻓﺿﺎﺋﻝ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﻣﺣﻣﺩ ﺑﻥ ﺃﻳﻭﺏ ﺑﻥ ﻳﺣﻳ�ﻰ ﺑ�ﻥ ﺍﻟﺿ�ﺭﻳﺱ ﺕ ‪295‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﺩ‪.‬‬
‫ﻣﺳﻔﺭ ﺍﺑﻥ ﺳ�ﻌﻳﺩ ﺍﻟﻐﺎﻣ�ﺩﻱ ‪ -‬ﺩﺍﺭ ﺣ�ﺎﻓﻅ ﻟﻠﻧﺷ�ﺭ ﻭﺍﻟﺗﻭﺯﻳ�ﻊ ‪ -‬ﺍﻟﻁﺑﻌ�ﺔ ﺍﻷﻭﻟ�ﻰ ‪1408‬ﻫ�ـ‬
‫‪1988‬ﻡ‪.‬‬
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‫‪ .74‬ﻓﻳﺽ ﺍﻟﻘﺩﻳﺭ ﺷﺭﺡ ﺍﻟﺟﺎﻣﻊ ﺍﻟﺻﻐﻳﺭ ‪ -‬ﻣﺣﻣﺩ ﻋﺑﺩ ﺍﻟ�ﺭءﻭﻑ ﺍﻟﻣﻧ�ﺎﻭﻱ ‪ -‬ﺩﺍﺭ ﺍﻟﻣﻌﺭﻓ�ﺔ‬
‫‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪1391‬ﻫـ ‪1972‬ﻡ‪.‬‬
‫‪ .75‬ﺍﻟﻘ��ﺎﻣﻭﺱ ﺍﻟﻣﺣ��ﻳﻁ ‪ -‬ﻣﺟ��ﺩ ﺍﻟ��ﺩﻳﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﻳﻌﻘ��ﻭﺏ ﺍﻟﻔﻳﺭﻭﺯﺃﺑ��ﺎﺩﻱ ﺕ ‪817‬ﻫ��ـ ‪-‬‬
‫ﻣﺅﺳﺳﺔ ﺍﻟﺭﺳﺎﻟﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪1407‬ﻫـ ‪1987‬ﻡ‪.‬‬
‫‪ .76‬ﺍﻟﻛﺎﻣﻝ ﻓﻲ ﺍﻟﺗﺎﺭﻳﺦ ‪ -‬ﻋﺯ ﺍﻟﺩﻳﻥ ﻋﻠﻲ ﺑﻥ ﻣﺣﻣﺩ ﺑﻥ ﻋﺑﺩ ﺍﻟﻛ�ﺭﻳﻡ ﺍﻟﺟ�ﺯﺭﻱ ﺍﻟﻣﻌ�ﺭﻭﻑ‬
‫ﺑﺎﺑﻥ ﺍﻷﺛﻳﺭ ﺕ ‪630‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﻳﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪1995 -‬ﻡ‪.‬‬
‫‪ .77‬ﻛﺗﺎﺏ ﺍﻟﻣﺻﺎﺣﻑ ‪ -‬ﺃﺑﻭ ﺑﻛﺭ ﻋﺑﺩ ﷲ ﺑﻥ ﺃﺑﻲ ﺩﺍﻭﺩ ﺍﻟﺳﺟﺳﺗﺎﻧﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ�ﺏ ﺍﻟﻌﻠﻣﻳ�ﺔ‬
‫‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1405‬ﻫـ ‪1985‬ﻡ‪.‬‬
‫‪ .78‬ﻛﺷﺎﻑ ﺍﺻﻁﻼﺣﺎﺕ ﺍﻟﻔﻧ�ﻭﻥ ‪ -‬ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﻋﻠ�ﻲ ﺍﻟﻔ�ﺎﺭﻭﻗﻲ ﺍﻟﺗﻬ�ﺎﻧﻭﻱ ﺕ ‪1158‬ﻫ�ـ ‪-‬‬
‫ﺩﺍﺭ ﺻﺎﺩﺭ ‪ -‬ﺑﻳﺭﻭﺕ ‪1278 -‬ﻫـ ‪1861‬ﻡ‪.‬‬
‫‪ .79‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺩﺭﻳﺔ ‪ -‬ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﻋﻠ�ﻲ ﺑ�ﻥ ﺧﻠ�ﻑ ﺍﻟﺣﺳ�ﻳﻧﻲ )ﺍﻟﺣ�ﺩﺍﺩ( ‪ -‬ﻣﻛﺗﺑ�ﺔ ﻭﻣﻁﺑﻌ�ﺔ‬
‫ﻣﺻﻁﻔﻰ ﺍﻟﺑﺎﺑﻲ ﺍﻟﺣﻠﺑﻲ ﺑﻣﺻﺭ ‪1344 -‬ﻫـ‪.‬‬
‫‪ .80‬ﻟﺳﺎﻥ ﺍﻟﻌﺭﺏ ‪ -‬ﺍﺑﻥ ﻣﻧﻅﻭﺭ ﺍﻹﻓﺭﻳﻘﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﻣﻌﺎﺭﻑ ﺑﺎﻟﻘﺎﻫﺭﺓ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .81‬ﻟﺳ��ﺎﻥ ﺍﻟﻣﻳ��ﺯﺍﻥ ‪ -‬ﺍﻟﺣ��ﺎﻓﻅ ﺍﺑ��ﻥ ﺣﺟ��ﺭ ﺍﻟﻌﺳ��ﻘﻼﻧﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ��ﺏ ﺍﻟﻌﻠﻣﻳ��ﺔ ‪ -‬ﺑﻳ��ﺭﻭﺕ ‪-‬‬
‫ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1416 -‬ﻫـ ‪1996 -‬ﻡ‪.‬‬
‫‪ .82‬ﻣﺑﺎﺣﺙ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ – ﻣﻧ�ﺎﻉ ﺧﻠﻳ�ﻝ ﺍﻟﻘﻁ�ﺎﻥ – ﻣﻛﺗﺑ�ﺔ ﺍﻟﻣﻌ�ﺎﺭﻑ – ﺍﻟﺭﻳ�ﺎﺽ –‬
‫ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪ 1417‬ﻫـ ‪1996‬ﻡ‪.‬‬
‫‪ .83‬ﻣﺟﻠ��ﺔ ﻛﻠﻳ��ﺔ ﺍﻟﻘ��ﺭﺁﻥ ﺍﻟﻛ��ﺭﻳﻡ ﻭﺍﻟﺩﺭﺍﺳ��ﺎﺕ ﺍﻹﺳ��ﻼﻣﻳﺔ‪ ،‬ﺑﺎﻟﺟﺎﻣﻌ��ﺔ ﺍﻹﺳ��ﻼﻣﻳﺔ ﺑﺎﻟﻣﺩﻳﻧ��ﺔ‬
‫ﺍﻟﻧﺑﻭﻳﺔ‪ -‬ﺍﻟﻌﺩﺩ ﺍﻷﻭﻝ ‪1402‬ﻫـ ‪1403‬ﻫـ ‪.‬‬
‫‪ .84‬ﻣﺟﻣﻊ ﺍﻟﺑﻳﺎﻥ ﻓﻲ ﺗﻔﺳﻳﺭ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﺍﻟﻔﺿﻝ ﺑﻥ ﺍﻟﺣﺳﻥ ﺍﻟﻁﺑﺭﺳﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﻳﺔ‬
‫ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1418‬ﻫـ ‪1997‬ﻡ‪.‬‬
‫‪ .85‬ﻣﺟﻣﻊ ﺍﻟﺯﻭﺍﺋﺩ ‪ -‬ﻧﻭﺭ ﺍﻟ�ﺩﻳﻥ ﻋﻠ�ﻲ ﺑ�ﻥ ﺃﺑ�ﻲ ﺑﻛ�ﺭ ﺍﻟﻬﻳﺛﻣ�ﻲ ﺕ ‪807‬ﻫ�ـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ�ﺎﺏ‬
‫ﺍﻟﻌﺭﺑﻲ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻟﺛﺔ ‪1402‬ﻫـ ‪1982 -‬ﻡ‪.‬‬
‫‪ .86‬ﻣﺟﻣﻝ ﺍﻟﻠﻐﺔ ‪ -‬ﺃﺑﻭ ﺍﻟﺣﺳﻳﻥ ﺃﺣﻣﺩ ﺑﻥ ﻓﺎﺭﺱ ﺍﺑﻥ ﺯﻛﺭﻳﺎ ﺕ ‪395‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﺯﻫﻳ�ﺭ‬
‫ﻋﺑ��ﺩ ﺍﻟﻣﺟﺳ��ﻥ ﺳ��ﻠﻁﺎﻥ ‪ -‬ﻣﺅﺳﺳ��ﺔ ﺍﻟﺭﺳ��ﺎﻟﺔ ‪ -‬ﺑﻳ��ﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌ��ﺔ ﺍﻟﺛﺎﻧﻳ��ﺔ ‪1406 -‬ﻫ��ـ‬
‫‪1986‬ﻡ‪.‬‬
‫‪ .87‬ﻣﺟﻣﻭﻉ ﻓﺗﺎﻭﻯ ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻥ ﺗﻳﻣﻳﺔ ‪ -‬ﺃﺑﻭ ﺍﻟﻌﺑﺎﺱ ﺃﺣﻣﺩ ﺑﻥ ﻋﺑﺩ ﺍﻟﺣﻠﻳﻡ ﺑﻥ ﺗﻳﻣﻳ�ﺔ‬
‫ﺍﻟﺣﺭﱠ ﺍﻧ��ﻲ ﺕ ‪728‬ﻫ��ـ ‪ -‬ﺟﻣ��ﻊ ﻭﺗﺭﺗﻳ��ﺏ ﻋﺑ��ﺩ ﺍﻟ��ﺭﺣﻣﻥ ﺑ��ﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﻗﺎﺳ��ﻡ ﺍﻟﻌﺎﺻ��ﻣﻲ‬
‫ﺍﻟﻧﺟﺩﻱ‪ -‬ﺩﺍﺭ ﺍﻟﻣﺩﻧﻲ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .88‬ﻣﺣﺎﺳ��ﻥ ﺍﻟﺗﺄﻭﻳ��ﻝ ) ﺗﻔﺳ��ﻳﺭ ﺍﻟﻘﺎﺳ��ﻣﻲ ( ‪ -‬ﻣﺣﻣ��ﺩ ﺟﻣ��ﺎﻝ ﺍﻟ��ﺩﻳﻥ ﺍﻟﻘﺎﺳ��ﻣﻲ ‪-‬ﺩﺍﺭ ﺇﺣﻳ��ﺎء‬
‫ﺍﻟﻛﺗﺏ ﺍﻟﻌﺭﺑﻳﺔ )ﻓﻳﺻﻝ ﻋﻳﺳﻰ ﺍﻟﺣﻠﺑﻲ( ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ْ .89‬ﺍﻟﻣ َُﺣﻠﱠﻰ ‪ -‬ﺃﺑﻭ ﻣﺣﻣﺩ ﻋﻠ�ﻲ ﺑ�ﻥ ﺣ�ﺯﻡ ﺍﻟﻅ�ﺎﻫﺭﻱ ﺕ ‪456‬ﻫ�ـ ‪ -‬ﺩﺍﺭ ﺍﻵﻓ�ﺎﻕ ﺍﻟﺟﺩﻳ�ﺩﺓ ‪-‬‬

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 ‫ﺩﺍﺭ ﺍﻟﺟﻳﻝ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .90‬ﺍﻟﻣ��ﺩﺧﻝ ﺇﻟ��ﻰ ﺍﻟﺳ��ﻧﻥ ﺍﻟﻛﺑ��ﺭﻯ ‪ -‬ﺃﺣﻣ��ﺩ ﺑ��ﻥ ﺍﻟﺣﺳ��ﻳﻥ ﺍﻟﺑﻳﻬﻘ��ﻲ ‪ -‬ﺕ ‪ 458‬ﻫ��ـ ‪ -‬ﺗﺣﻘﻳ��ﻕ‬
‫ﻣﺣﻣﺩ ﺿﻳﺎء ﺍﻟ�ﺭﺣﻣﻥ ﺍﻷﻋﻅﻣ�ﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﺧﻠﻔ�ﺎء ﻟﻠﻛﺗ�ﺎﺏ ﺍﻹﺳ�ﻼﻣﻲ ‪ -‬ﺍﻟﻛﻭﻳ�ﺕ ‪ -‬ﺑ�ﺩﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .91‬ﺍﻟﻣﺳﺗﺩﺭﻙ ﻋﻠﻰ ﺍﻟﺻﺣﻳﺣﻳﻥ ‪ -‬ﺃﺑ�ﻭ ﻋﺑ�ﺩ ﷲ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﻋﺑ�ﺩ ﷲ ﺍﻟﺣ�ﺎﻛﻡ ﺍﻟﻧﻳﺳ�ﺎﺑﻭﺭﻱ‬
‫ﺍﻟﻣﻌﺭﻭﻑ ﺑﺎﺑﻥ ﺍﻟﺑﻳﻊ ﺕ ‪405‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺭﺑﻲ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .92‬ﺍﻟﻣﺳﻧﺩ )ﻣﺳﻧﺩ ﺍﻹﻣ�ﺎﻡ ﺃﺣﻣ�ﺩ( ‪ -‬ﺍﻹﻣ�ﺎﻡ ﺃﺣﻣ�ﺩ ﺑ�ﻥ ﺣﻧﺑ�ﻝ ﺕ ‪241‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﺍﻟﺷ�ﻳﺦ‬
‫ﺃﺣﻣﺩ ﺷﺎﻛﺭ ‪ -‬ﺩﺍﺭ ﺍﻟﻣﻌﺎﺭﻑ ‪ -‬ﻣﺻﺭ ‪1373 -‬ﻫـ ‪1954‬ﻡ‪.‬‬
‫‪ .93‬ﺍﻟﻣﺳ��ﻧﺩ )ﻣﺳ��ﻧﺩ ﺍﻹﻣ��ﺎﻡ ﺃﺣﻣ��ﺩ( ‪ -‬ﺍﻹﻣ��ﺎﻡ ﺃﺣﻣ��ﺩ ﺑ��ﻥ ﺣﻧﺑ��ﻝ ﺕ ‪241‬ﻫ��ـ ‪ -‬ﺩﺍﺭ ﺇﺣﻳ��ﺎء‬
‫ﺍﻟﺗﺭﺍﺙ ﺍﻟﻌﺭﺑﻲ‪ -‬ﺑﻳﺭﻭﺕ ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1412-‬ﻫـ ‪1991‬ﻡ‪.‬‬
‫‪ .94‬ﻣﺳﻧﺩ ﺃﺑ�ﻲ ﺩﺍﻭﺩ ﺍﻟﻁﻳﺎﻟﺳ�ﻲ ‪ -‬ﺃﺑ�ﻭ ﺩﺍﻭﺩ ﺳ�ﻠﻳﻣﺎﻥ ﺑ�ﻥ ﺩﺍﻭﺩ ﺑ�ﻥ ﺍﻟﺟ�ﺎﺭﻭﺩ ﺍﻟﻁﻳﺎﻟﺳ�ﻲ ﺕ‬
‫‪204‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻣﻌﺭﻓﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .95‬ﻣﻌ��ﺎﻧﻲ ﺍﻟﻘ��ﺭﺁﻥ ‪ -‬ﺃﺑ��ﻭ ﺯﻛﺭﻳ��ﺎ ﻳﺣﻳ��ﻰ ﺑ��ﻥ ﺯﻳ��ﺎﺩ ﺍﻟﻔ��ﺭﺍء ﺕ ‪207‬ﻫ��ـ ‪ -‬ﻋ��ﺎﻟﻡ ﺍﻟﻛﺗ��ﺏ ‪-‬‬
‫ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .96‬ﺍﻟﻣﻌﺟﻡ ﺍﻟﻭﺳﻳﻁ ‪ -‬ﻣﺟﻣﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ‪ -‬ﺩﺍﺭ ﺍﻟﺩﻋﻭﺓ ‪ -‬ﺇﺳﺗﺎﻧﺑﻭﻝ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳ�ﺔ ‪-‬‬
‫ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .97‬ﻣﻌﺭﻓ��ﺔ ﺍﻟﻘ��ﺭﺍء ﺍﻟﻛﺑ��ﺎﺭ ﻋﻠ��ﻰ ﺍﻟﻁﺑﻘ��ﺎﺕ ﻭﺍﻷﻋﺻ��ﺎﺭ ‪ -‬ﺷ��ﻣﺱ ﺍﻟ��ﺩﻳﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺃﺣﻣ��ﺩ‬
‫ﺍﻟﺫﻫﺑﻲ ﺕ ‪ 748‬ﻫـ ‪ -‬ﻣﺅﺳﺳﺔ ﺍﻟﺭﺳﺎﻟﺔ ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1404‬ﻫـ ‪1984‬ﻡ‪.‬‬
‫‪ .98‬ﺍﻟﻣﻔﺭﺩﺍﺕ ﻓﻲ ﻏﺭﻳ�ﺏ ﺍﻟﻘ�ﺭﺁﻥ ‪ -‬ﺍﻟﺭﺍﻏ�ﺏ ﺍﻷﺻ�ﻔﻬﺎﻧﻲ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﻭﺿ�ﺑﻁ ﻣﺣﻣ�ﺩ ﺳ�ﻳﺩ‬
‫ﻛﻳﻼﻧﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﻣﻌﺭﻓﺔ ‪ -‬ﺑﻳﺭﻭﺕ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫‪ .99‬ﻣﻘ��ﺎﻻﺕ ﺍﻹﺳ��ﻼﻣﻳﻳﻥ ﻭﺍﺧ��ﺗﻼﻑ ﺍﻟﻣﺻ��ﻠﻳﻥ ‪ -‬ﺍﻹﻣ��ﺎﻡ ﺃﺑ��ﻭ ﺍﻟﺣﺳ��ﻥ ﻋﻠ��ﻲ ﺑ��ﻥ ﺇﺳ��ﻣﺎﻋﻳﻝ‬
‫ﺍﻷﺷ��ﻌﺭﻱ ﺕ ‪330‬ﻫ��ـ ‪ -‬ﺗﺣﻘﻳ��ﻕ ﻣﺣﻣ��ﺩ ﻣﺣﻳ��ﻲ ﺍﻟ��ﺩﻳﻥ ﻋﺑ��ﺩ ﺍﻟﺣﻣﻳ��ﺩ ‪ -‬ﻣﻛﺗﺑ��ﺔ ﺍﻟﻧﻬﺿ��ﺔ‬
‫ﺍﻟﻣﺻﺭﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪1389‬ﻫـ ‪1969‬ﻡ‪.‬‬
‫ﻣﻘﺎﻳﻳﺱ ﺍﻟﻠﻐﺔ ‪ -‬ﺃﺑﻭ ﺍﻟﺣﺳﻳﻥ ﺃﺣﻣﺩ ﺑﻥ ﻓﺎﺭﺱ ﺍﺑﻥ ﺯﻛﺭﻳﺎ ﺕ ‪395‬ﻫـ ‪ -‬ﺗﺣﻘﻳﻕ‬ ‫‪.100‬‬
‫ﺍﻟﺷ��ﻳﺦ ﻋﺑ��ﺩ ﺍﻟﺳ��ﻼﻡ ﻫ��ﺎﺭﻭﻥ ‪ -‬ﻣﻛﺗﺑ��ﺔ ﺍﻟﺧ��ﺎﻧﺟﻲ ‪ -‬ﺍﻟﻘ��ﺎﻫﺭﺓ ‪ -‬ﺍﻟﻁﺑﻌ��ﺔ ﺍﻟﺛﺎﻟﺛ��ﺔ ‪1402‬ﻫ��ـ‬
‫‪1981‬ﻡ‪.‬‬
‫ﻣﻘﺩﻣﺔ ﺍﺑﻥ ﺧﻠ�ﺩﻭﻥ ‪ -‬ﻋﺑ�ﺩ ﺍﻟ�ﺭﺣﻣﻥ ﺑ�ﻥ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺧﻠ�ﺩﻭﻥ ﺍﻟﺣﺿ�ﺭﻣﻲ ‪ -‬ﺩﺍﺭ‬ ‫‪.101‬‬
‫ﺍﻟﺭﺍﺋﺩ ﺍﻟﻌﺭﺑﻲ ﺑﻳﺭﻭﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺧﺎﻣﺳﺔ ‪1402‬ﻫـ ‪1982‬ﻡ‪.‬‬
‫ﺍﻟﻣﻘﻧﻊ ﻓﻲ ﻣﻌﺭﻓﺔ ﺭﺳ�ﻡ ﻣﺻ�ﺎﺣﻑ ﺍﻷﻣﺻ�ﺎﺭ ‪ -‬ﺃﺑ�ﻭ ﻋﻣ�ﺭﻭ ﻋﺛﻣ�ﺎﻥ ﺑ�ﻥ ﺳ�ﻌﻳﺩ‬ ‫‪.102‬‬
‫ﺍﻟﺩﺍﻧﻲ ﺕ ‪ 444‬ﻫـ ‪ -‬ﻣﻛﺗﺑﺔ ﺍﻟﻛﻠﻳﺎﺕ ﺍﻷﺯﻫﺭﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫ﻣﻧﺎﻫﻝ ﺍﻟﻌﺭﻓﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﻣﺣﻣﺩ ﻋﺑﺩ ﺍﻟﻌﻅﻳﻡ ﺍﻟﺯﺭﻗ�ﺎﻧﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻛ�ﺭ‬ ‫‪.103‬‬
‫‪ -‬ﺑﻳﺭﻭﺕ ‪1408 -‬ﻫـ ‪1988‬ﻡ‪.‬‬

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‫ﺍﻟﻣﻧﺗﺧﺏ )ﻣﺳﻧﺩ ﻋﺑﺩ ﺑﻥ ﺣﻣﻳﺩ( ‪ -‬ﻋﺑﺩ ﺑﻥ ﺣﻣﻳ�ﺩ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﻣﺻ�ﻁﻔﻰ ﺍﻟﻌ�ﺩﻭﻱ‬ ‫‪.104‬‬
‫ﺷﻠﺑﺎﻳﺔ ‪ -‬ﺩﺍﺭ ﺍﻷﺭﻗﻡ ‪ -‬ﺍﻟﻛﻭﻳﺕ ‪ -‬ﺍﻟﻁﺑﻌﺔ ﺍﻷﻭﻟﻰ ‪1405‬ﻫـ ‪1985‬ﻡ‪.‬‬
‫ﺍﻟﻣﻭﻁﺄ ‪ -‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻙ ﺑﻥ ﺃﻧ�ﺱ ﺍﻷﺻ�ﺑﺣﻲ ﺕ ‪179‬ﻫ�ـ ‪ -‬ﺗﺣﻘﻳ�ﻕ ﻣﺣﻣ�ﺩ ﻓ�ﺅﺍﺩ‬ ‫‪.105‬‬
‫ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ ‪ -‬ﺩﺍﺭ ﺍﻟﺷﻌﺏ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫ﻧﺯﻫﺔ ﺍﻟﻧﻅﺭ ﻓﻲ ﺷﺭﺡ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ ‪ -‬ﺃﺣﻣﺩ ﺑﻥ ﻋﻠ�ﻲ ﺑ�ﻥ ﺣﺟ�ﺭ ﺍﻟﻌﺳ�ﻘﻼﻧﻲ ﺕ‬ ‫‪.106‬‬
‫‪ 852‬ﻫـ ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﻳﺔ ﺑﻳﺭﻭﺕ ‪1401 -‬ﻫـ ‪1981‬ﻡ‪.‬‬
‫ﺍﻟﻧﺷ��ﺭ ﻓ��ﻲ ﺍﻟﻘ��ﺭﺍءﺍﺕ ﺍﻟﻌﺷ��ﺭ ‪ -‬ﺃﺑ��ﻭ ﺍﻟﺧﻳ��ﺭ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﻣﺣﻣ��ﺩ ﺑ��ﻥ ﺍﻟﺟ��ﺯﺭﻱ‬ ‫‪.107‬‬
‫ﺍﻟﺩﻣﺷ��ﻘﻲ ﺕ ‪833‬ﻫ��ـ ‪ -‬ﺭﺍﺟﻌ��ﻪ ﺍﻟﺷ��ﻳﺦ ﻋﻠ��ﻲ ﻣﺣﻣ��ﺩ ﺍﻟﺿ��ﺑﺎﻉ‪ -‬ﺩﺍﺭ ﺍﻟﻛﺗ��ﺎﺏ ﺍﻟﻌﺭﺑ��ﻲ ‪-‬‬
‫ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫ﻧﻅﻡ ﺍﻟﻣﺗﻧﺎﺛﺭ ﻣﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﻣﺗﻭﺍﺗﺭ‪ -‬ﺃﺑ�ﻭ ﻋﺑ�ﺩ ﷲ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺟﻌﻔ�ﺭ ﺍﻟﻛﺗ�ﺎﻧﻲ ‪-‬‬ ‫‪.108‬‬
‫ﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﺳﻠﻔﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫ﻧﻛﺕ ﺍﻻﻧﺗﺻﺎﺭ ﻟﻧﻘﻝ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﺍﻟﻘﺎﺿﻲ ﺃﺑ�ﻭ ﺑﻛ�ﺭ ﻣﺣﻣ�ﺩ ﺑ�ﻥ ﺍﻟﻁﻳ�ﺏ ﺍﻟﺑ�ﺎﻗﻼﻧﻲ‬ ‫‪.109‬‬
‫ﺕ ‪403‬ﻫ��ـ ‪ -‬ﺗﺣﻘﻳ��ﻕ ﺩ‪ .‬ﻣﺣﻣ��ﺩ ﺯﻏﻠ��ﻭﻝ ﺳ��ﻼﻡ ‪ -‬ﻣﻧﺷ��ﺄﺓ ﺍﻟﻣﻌ��ﺎﺭﻑ ‪ -‬ﺍﻹﺳ��ﻛﻧﺩﺭﻳﺔ ‪-‬‬
‫‪1971‬ﻡ‪.‬‬
‫ﻧِﻬﺎﻳﺔ ﺍﻟﻘﻭﻝ ﺍﻟﻣﻔﻳﺩ ﻓ�ﻲ ﻋﻠ�ﻡ ﺍﻟﺗﺟﻭﻳ�ﺩ ‪ -‬ﻣﺣﻣ�ﺩ ﻣﻛ�ﻲ ﻧﺻ�ﺭ ‪ -‬ﺷ�ﺭﻛﺔ ﻭﻣﻁﺑﻌ�ﺔ‬ ‫‪.110‬‬
‫ﻣﺻﻁﻔﻰ ﺍﻟﺑﺎﺑﻲ ﺍﻟﺣﻠﺑﻲ ‪ -‬ﺍﻟﻘﺎﻫﺭﺓ ‪1349 -‬ﻫـ ‪.‬‬
‫ﺍﻟﻧﻬﺎﻳ��ﺔ ﻓ��ﻲ ﻏﺭﻳ��ﺏ ﺍﻟﺣ��ﺩﻳﺙ ﻭﺍﻷﺛ��ﺭ ‪ -‬ﻣﺟ��ﺩ ﺍﻟ��ﺩﻳﻥ ﺑ��ﻥ ﺍﻷﺛﻳ��ﺭ ﺍﻟﺟ��ﺯﺭﻱ ﺕ‬ ‫‪.111‬‬
‫‪606‬ﻫـ ‪ -‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﻠﻣﻳﺔ ﺑﻳﺭﻭﺕ ‪-‬ﺑﺩﻭﻥ ﺗﺎﺭﻳﺦ‪.‬‬
‫ﺭﻭﺿﺔ ﺍﻟﻧﺎﻅﺭ ﻭﺟُﻧﺔ ﺍﻟﻣﻧﺎﻅﺭ ‪ -‬ﻣﻭﻓ�ﻕ ﺍﻟ�ﺩﻳﻥ ﻋﺑ�ﺩ ﷲ ﺑ�ﻥ ﻗﺩﺍﻣ�ﺔ ﺍﻟﻣﻘﺩﺳ�ﻲ ‪-‬‬ ‫‪.112‬‬
‫ﻣﻊ ﺷﺭﺣﻪ ﻧﺯﻫﺔ ﺍﻟﺧﺎﻁﺭ ﺍﻟﻌﺎﻁﺭ ﻟﻠﺷﻳﺦ ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺑﻥ ﺑﺩﺭﺍﻥ ﺍﻟﺩﻣﺷﻘﻲ‬
‫‪.113‬‬

‫‪.114‬‬

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