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‫ﻟﻤﺎﺫﺍ ﻗ ُّﻴُ ﱢﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺑﻤﺎ ﻓﻲ ﺍﻟﻤﺼﺤﻒ؟‬

‫ﻭﻗ َّﻴَ ﱠ ْﱠﺪﻧْﺎﻩُ ﺑﺎﻟﻤﺼَﺎَﺣ ِ ِ‬

‫ِﻒِ؛‬
‫ِﻂ ﺑِ ِﻐَﻴَ ْ ِْﺮ ِﻩِ‪،‬‬
‫ْﻂَ؛ ﻛﻴﻠَﺎَ ﻳﺨﺘَﻠَ ِ َ‬
‫ﺑَﺍَﻟَ َﻐ ُُﻮﺍ ﻓﻲ ﻧَ َ ْﻘ ِْﻠ ِﻪ ﻭﺗ ََﺠ ْ ِْﺮﻳِﺪِ ِﻩ ﻋ َ ّﱠَﻤﺎﱠ ﺳِ ِ َﻮﺍَﻩُُ‪ ،‬ﺣﺘّ ﱠﱠﻰ ﻛ َ َِﺮ ِﻫ ُُﻮﺍ ﺍﻟﺘّ ﱠ َﱠﻌﺎَﺷِﻴِﺮَ ﻭﺍﻟﻨّﱠ ﱠﻘ ْ َ‬ ‫ﱠﺤﺎَﺑَﺔَ‬
‫ﻷﻥّﱠ ﺍﻟﺼّ ﱠ َ‬
‫ﻓﻨ َ َْﻌ ْﻠ َ ََﻢَ‪:‬‬
‫ﺃﻥّﱠ ﺍﻟﻤﻜﺘ ُُﻮﺏَ ﻓﻲ ﺍﻟﻤﺼﺤﻒِ ﻫ ُ َُﻮ ﺍﻟﻘ ُ ُْﺮ ْﺁﻥُُ‪،‬‬
‫َﺝ ﻣﻨﻪ ﻓﻠﻴﺲَ ﻣﻨﻪُُ؛‬
‫ﻭﻣَﺎَ ﺧ ََﺮ َ َ‬
‫ﺇﺫْ ﻳَﺴْﺘَﺤِﻴﻞُ ﻓﻲ ﺍﻟﻌُﺮْﻑِ ﻭﺍﻟﻌَﺎﺩَﺓِ‪ ،‬ﻣَﻊَ ﺗَﻮَﻓُّﺮِ ﺍﻟﺪَّﻭَﺍﻋِﻲ ﻋَﻠﻰ ﺣﻔﻆِ ﺍﻟﻘُﺮﺁﻥِ‪ ،‬ﺃﻥ ﻳُﻬْﻤَﻞَ ﺑﻌﻀُﻪُ ﻓﻼ ﻳُﻨْﻘَﻞُ‪ ،‬ﻭﻳُﺨْﻠَﻂَ ﺑِﻪِ ﻣﺎ ﻟﻴﺲَ ﻣِﻨْﻪُ‪.‬‬

‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻲ ﺃﺩﻟّﱠ ﱠﺔ ﺍﻷﺣﻜﺎﻡ – ﺍﻷﺻﻞ ﺍﻷﻭﻝ‪ :‬ﻛﺘﺎﺏ ﷲ ﺗﻌﺎﻟﻰ‬

‫ﺩﺍﺪﺤﻟﺍ ﺲﻳﺭﺩﺇ‬ ‫ـﻩ ‪922‬ﺯﺍﺰﺒﻟﺍ ﻱﺩﺍﺪﻐﺒﻟﺍ‬
‫ﻕﺍﺭﻮﻟﺍ ﻕﺎﺤﺳﺇ‬ ‫ﻡﺎﺸﻫ ﻦﺑ ﻒﻠﺧ‬
‫ﺲﻳﻭﺭ‬ ‫ـﻩ‬
‫‪ 502‬ﻲﻣﺮﻀﺤﻟﺍ‬
‫ﺡﻭﺭ‬ ‫ﺏ ﻮﻘ ﻌ ﻳ‬
‫ﺯﺎﻤﺟ ﻦﺑﺍ‬ ‫ـﻩ ‪ 031‬ﻲﻧﺪﻤﻟﺍ‬
‫ﻥﺍﺩﺭﻭ ﻦﺑﺍ‬ ‫ﺮﻔﻌﺟ ﻮﺑﺃ‬
‫ﻱﺭﻭﺪﻟﺍ ﺺﻔﺣ‬ ‫ـﻩ ‪ 781‬ﻲﺋﺎﺴﻜﻟﺍ‬
‫ﺙﺭﺎﺤﻟﺍ ﻮﺑﺃ‬ ‫ﺓﺰﻤﺣ ﻦﺑ ﻲﻠﻋ‬
‫ﺩﻼﺧ‬ ‫ـﻩ‬
‫ﻒﻠﺧ‬ ‫‪ 651‬ﺕﺎﻳﺰﻟﺍ ﺓﺰﻤﺣ‬
‫ﺺﻔ ﺣ‬ ‫ـﻩ ‪ 721‬ﺩﻮﺠﻨﻟﺍ‬
‫ﺔﺒﻌﺷ‬ ‫ﻲﺑﺃ ﻦﺑ ﻢﺻﺎﻋ‬
‫ﻥﺍﻮﻛﺫ ﻦﺑﺍ‬
‫ﺍﻟﻘﺮﺍﺀ ﺍﻟﻌﺸﺮﺓ ﻭﺭﻭﺍﺗﻬﻢ‬

‫ـﻩ ‪ 811‬ﺮﻣﺎﻋ‬
‫ﻡ ﺎ ﺸﻫ‬ ‫ﻦﺑ ﷲ ﺪﺒﻋ‬
‫ﻲﺳﻮﺴﻟﺍ‬ ‫‪ 451‬ـﻩ‬
‫ﻱﺭﻭﺪﻟﺍ‬ ‫ﻱﺮﺼﺒﻟﺍ ﺮﻤﻋ ﻮﺑﺃ‬
‫ﻞﺒﻨﻗ‬
‫ـﻩ ‪ 021‬ﺮﻴﺜﻛ ﻦﺑﺍ‬
‫ﻱﺰﺒﻟﺍ‬
‫ﺵﺭﻭ‬
‫ـﻩ ‪ 961‬ﻊﻓﺎﻧ‬
‫ﻥﻮﻟﺎﻗ‬
‫ﺍﻟﻤﺼﺎﺣﻒ‬
‫ﺍﻟﻤﺼﺤﻒ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻣﺼﺤﻒ ﺍﻟﻤﺪﻳﻨﺔ‪.‬‬
‫ﻣﺼﺤﻒ ﻣﻜﺔ‪.‬‬
‫ﻣﺼﺤﻒ ﺍﻟﺒﺼﺮﺓ‪.‬‬
‫ﻣﺼﺤﻒ ﺍﻟﻜﻮﻓﺔ‪.‬‬
‫ﻣﺼﺤﻒ ﺍﻟﺸﺎﻡ‪.‬‬
 ‫ﻟﻤﺎﺫﺍ ﻟﻢ ﻳﻨﻘﻂ ﺍﻟﻤﺼﺤﻒ‬
‫ﻭﺇﻧﻤﺎ ﺃﺧﻠﻰ ﺍﻟﺼﺪﺭ ﻣﻨﻬﻢ ﺍﻟﻤﺼﺎﺣﻒ ﻣﻦ ﺫﻟﻚ ﻭﻣﻦ ﺍﻟﺸﻜﻞ ﻣﻦ‬
‫ﺣﻴﺚ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻟﺴﻌﺔ ﻓﻲ ﺍﻟﻠﻐﺎﺕ ﻭﺍﻟﻔﺴﺤﺔ ﻓﻲ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺘﻲ ﺃﺫﻥ ﷲ ﺗﻌﺎﻟﻰ ﻟﻌﺒﺎﺩﻩ ﻓﻲ ﺍﻷﺧﺬ ﺑﻬﺎ ﻭﺍﻟﻘﺮﺍﺀﺓ‬
‫ﺑﻤﺎ ﺷﺎﺀﺕ ﻣﻨﻬﺎ ﻓﻜﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺣﺪﺙ ﻓﻲ ﺍﻟﻨﺎﺱ‬
‫ﻣﺎ ﺃﻭﺟﺐ ﻧﻘﻄﻬﺎ ﻭﺷﻜﻠﻬﺎ‬
‫ﺍﻟﻤﺤﻜﻢ ﻓﻲ ﻧﻘﻂ ﺍﻟﻤﺼﺎﺣﻒ ﻟﻺﻣﺎﻡ ﺍﻟﺪﺍﻧﻲ )ﺹ‪(3 :‬‬
 ‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺸﺎﺫﺓ )ﺍﻟﺸﻮﺍﺫ(‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﺓ ‪ :‬ﻣﺎ ﺧﺎﻟﻒ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﺍﻟﻤﺠﻤﻊ ﻋﻠﻴﻪ ﻣِﻤَّﺎ ﺻﺢ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻤﺮﻭﻳﺔ‬
‫ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻲ ﷲ ﻋﻨﻬﻢ ‪ -‬ﺃﻭ ﺍﻟﻤﺴﻨﺪﺓ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻣﻊ‬
‫ﻣﻮﺍﻓﻘﺘﻬﺎ ﻟﻠﻌﺮﺑﻴّﱠ ﱠﺔ‬
‫ﺃﻣﺜﻠﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺸﺎﺫﺓ‪:‬‬
‫‪ (1‬ﻗﺮﺍﺀﺓ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ}ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﺘﺎﺑﻌﺎﺕ{‬
‫‪ (2‬ﻗﺮﺍﺀﺓ ﻋﺎﺋﺸﺔ ﻭﺣﻔﺼﺔ ﺭﺿﻲ ﷲ ﻋﻨﻬﻤﺎ‪} ،‬ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ‬
‫ﺻﻼﺓ ﺍﻟﻌﺼﺮ{‪.‬‬
‫‪ (3‬ﻗﺮﺍﺀﺓ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ }ﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﻤﺎﻧﻬﻤﺎ{‪.‬‬
‫‪ (4‬ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻋﺒﺎﺱ }ﻟﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ ﺃﻥ ﺗﺒﺘﻐﻮﺍ ﻓﻀﻼ ﻣﻦ ﺭﺑﻜﻢ ﻓﻲ ﻣﻮﺍﺳﻢ ﺍﻟﺤﺞ{‬
‫‪ (5‬ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪) :‬ﻓﻲ ﻣﻮﺍﺳﻢ ﺍﻟﺤﺞ( }ﻟﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ ﺃﻥ ﺗﺒﺘﻐﻮﺍ ﻓﻀﻼ ﻣﻦ ﺭﺑﻜﻢ‬
‫ﻓﻲ ﻣﻮﺍﺳﻢ ﺍﻟﺤﺞ ﻓﺎﺑﺘﻐﻮﺍ ﺣﻴﻨﺌﺬ{‬
 ‫ﺍﻟﺨﻼﻑ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﺘﻼﻭﺓ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﺓ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ‪:‬‬

‫‪ _1‬ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺟﻤﺎﻋﺔ ﺍﻷﻣﺼﺎﺭ ﻣﻦ ﺃﻫﻞ ﺍﻷﺛﺮ‬
‫ﻭﺍﻟﺮﺃﻱ ﺃﻧﻪ ﻻﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ ﺻﻼﺗﻪ ‪-‬‬
‫ﻧﺎﻓﻠﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻜﺘﻮﺑﺔ ‪ -‬ﺑﻐﻴﺮ ﻣﺎ ﻓﻲ ﺍﻟﻤﺼﺤﻒ ‪.‬‬
 ‫ﺃﺿﺎﻑ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﻮﻟﻴﻦ ﻫﻤﺎ‪:‬‬
‫‪ - 2‬ﺗﺠﻮﺯ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﺸﺎﺫﺓ ؛ ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ‬
‫ﻛﺎﻧﻮﺍ ﻳﻘﺮﺅﻭﻥ ﺑﻬﺬﻩ ﺍﻟﺤﺮﻭﻑ ﻓﻲ ﺍﻟﺼﻼﺓ ؛ ﻭﻗﺪ ﻋﺰﺍ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻸﻋﻤﺶ‬
‫‪ -3‬ﺗﺠﻮﺯ ﻓﻲ ﺍﻟﻨﺎﻓﻠﺔ ﺩﻭﻥ ﺍﻟﻔﺮﺽ‬
‫ﺃﻣﺎ ﺫﻛﺮﻫﺎ ﺧﺎﺭﺝ ﺍﻟﺼﻼﺓ ﻭﺍﻻﺣﺘﺠﺎﺝ ﺑﻬﺎ ﻭﺗﻔﺴﻴﺮ‬
‫ﺍﻟﻘﺮﺁﻥ ﺑﻬﺎ ﻓﺠﺎﺋﺰ؛ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ‪:‬‬
‫ﻭﺟﺎﺋ ﺰ ٌ ﻋﻨﺪ ﺟﻤﻴﻌﻬﻢ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﺑﺬﻟﻚ ﻛﻠﻪ ﻓﻲ ﻏﻴﺮ ﺍﻟﺼﻼ ﺓ‪،‬‬
‫ﻭﺭﻭﺍﻳﺘﻪ‪ ،‬ﻭﺍﻻ ﺳﺘﺸﻬﺎﺩ ﺑﻪ ﻋﻠﻰ‬
‫ﻣﻌﻨﻰ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺠﺮﻱ ﻋﻨﺪﻫﻢ‬
‫ﻣﺠﺮﻯ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻓﻲ ﺍﻟﺴﻨﻦ‪.‬‬
 ‫ﺣﺠﻴﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﺓ‪:‬‬
‫‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷ ﻭﻝ ﻟﻴﺴﺖ ﺣﺠﺔ‪ ،‬ﻭﻫﻮ ﺭﺃﻱ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺟﻤﻬﻮﺭ‬
‫ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻤﺬﻫﺐ‬
‫ﺑﻮﺟﻬﻴﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃﻥ ﺍﻟﻨﺎﻗﻞ ﻧﻘﻠﻪ ﻋﻠﻰ ﺃﻧﻪ ﻗﺮﺁﻥ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺧﻄﺄ‬
‫ﻗﻄﻌًﺎ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ‪-‬ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻳﺠﺐ ﻋﻠﻴﻪ ﺗﺒﻠﻴﻎ ﺍﻟﻮﺣﻲ‬
‫ﻟﺠﻤﺎﻋﺔ ﻳﺤﺼﻞ ﺍﻟﻌﻠﻢ ﺑﺨﺒﺮﻫﻢ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻋﻦ ﻋﻬﺪﺓ ﺍﻟﺘﺒﻠﻴﻎ ﺑﺘﺒﻠﻴﻎ‬
‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻧﻌﻠﻢ ﻗﻄﻌًﺎ ﺃﻥ ﺍﻟﻨﺎﻗﻞ ﺃﺧﻄﺄ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻓﻲ ﻧﻘﻠﻪ‬
‫ﺍﻵﺣﺎﺩ ﻋﻠﻰ ﺃﻧﻬﺎ ﻗﺮﺁﻥ‪ ،‬ﻭﻣﺎ ﺩﺍﻣﺖ ﻟﻴﺴﺖ ﻗﺮﺁﻧًﺎً ﻓﻼ ﻳﺼﺢ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻬﺎ‪.‬‬
 ‫ﺍﻟﺜﺎﻧﻲ ‪ :‬ﻧﻘﻠﻪ ﻟﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﻟﻴﺴﺖ ﻗﺮﺁﻧًﺎ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﺗﻜﻮﻥ ﻣﺘﺮﺩﺩﺓ ﺑﻴﻦ‬
‫ﺍﻟﺨﺒﺮ‪ ،‬ﻭﺑﻴﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺬﻫﺒًﺎ ﻟﻪ‪ ،‬ﻭﻣﻊ ﺍﻟﺘﺮﺩﺩ ﻓﻲ ﺟﻮﺍﺯ ﺍﻻﺣﺘﺠﺎﺝ‬
‫ﺑﻬﺎ ﻻ ﺗﻜﻮﻥ ﺣﺠﺔ‪ ،‬ﺍﺳﺘﺼﺤﺎﺑًﺎً ﻟﻠﺤﺎﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻋﺪﻡ ﺍﻻﺣﺘﺠﺎﺝ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻫﻲ ﺣﺠﺔ‪ ،‬ﻷﻥ ﺍﻟﺼﺤﺎﺑﻲ ﻳﺨﺒﺮ ﺃﻧﻪ ﺳﻤﻌﻪ ﻣﻦ ﺍﻟﻨﺒﻲ ‪-‬‬
‫ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺮﺁﻧﺎ‪ :‬ﻓﻬﻮ ﺧﺒﺮ‪ ،‬ﻓﺈﻧﻪ ﺭﺑﻤﺎ ﺳﻤﻊ‬
‫ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﻨﺒﻲ ‪-‬ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺗﻔﺴﻴﺮًﺍً‪ ،‬ﻓﻈﻨﻪ ﻗﺮﺁﻧًﺎً‪.‬‬
‫ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺭﺃﻱ ﻟﻺ ﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹ ﻣﺎﻡ‬
‫ﺃﺣﻤﺪ ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‬