‫‪1‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ

ﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪2‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻣﻘﺪﻣﺔ ﺣﻮﻝ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﻭﺟﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ ‪...‬‬

‫ﻓﻴﻘﻮﻝ ﺍﷲ – ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ – ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻈﻴﻢ ‪)) :‬ﺇﻧﺎ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟـﻪ ﳊـﺎﻓﻈﻮﻥ((‬
‫)ﺍﳊ‪‬ﺠﺮ ‪ . (9‬ﻭﻳﻘﻮﻝ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪: -‬‬

‫"ﻳﺤﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻛﻞ ﺧﹶﻠﹶﻒ ﻋ‪‬ﺪ‪‬ﻭﻟﹸﻪ ‪ ،‬ﻳﻨﻔﻮﻥ ﻋﻨﻪ ﺗﺤﺮﻳﻒ ﺍﻟﻐﺎﻟﻴﻦ‬

‫‪1‬‬
‫‪ ،‬ﻭﺗﺄﻭﻳﻞﹶ ﺍﻟﺠﺎﻫﻠﻴﻦ ‪ ،‬ﻭﺍﻧﺘﺤﺎﻝ ﺍﻟﻤﺒﻄﻠﻴﻦ " ‪.‬‬

‫ﺷﺎﺀ ﺍﷲ – ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ – ﺑﺮﲪﺘﻪ ﻭﺣﻜﻤﺘﻪ ﺃﻥ ﻳﱰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣـﺮﻑ‬
‫ﻓﻔـﻲ ﺍﻟﺤـﺪﻳﺚ ﺍﻟﺼـﺤﻴﺢ ﻋ‪‬ـﻦ‪‬‬ ‫ﲣﻔﻴﻔﹰﺎ ﻋﻠﻰ ﺃﻣﺔ ﳏﻤﺪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ ‪، -‬‬
‫ﻏﻔﹶـﺎﺭﹴ‪ ،‬ﻗﹶـﺎﻝﹶ‪:‬‬
‫ﻋﹾﻨـﺪ‪ ‬ﺃﹶﺿﹶـﺎﺓ‪ ‬ﺑ‪‬ﹺﻨـﻲ ‪‬‬
‫ﺃﹸﺑ‪‬ﻲ‪ ‬ﺑ‪‬ﻦﹺ ﻛﹶﻌ‪‬ﺐﹴ‪ ،‬ﺃﹶﻥ‪ ‬ﺍﻟﻨﱠﹺﺒـﻲ‪ ‬ﺻﹶـﻠﱠﻰ ﺍﷲُ ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪ ‬ﻭ‪‬ﺳ‪‬ـﻠﱠﻢ‪ ‬ﻛﹶـﺎﻥ‪ ‬‬
‫ﺟﺒ‪ ‬ﹺﺮﻳ ـ ﹸﻞ ﻋ‪‬ﻠﹶﻴ‪ ‬ـﻪ‪ ‬ﺍﻟﺴ‪ ‬ـﻠﹶﺎﻡ‪ ،‬ﻓﹶﻘﹶــﺎﻝﹶ‪ :‬ﹺﺇﻥ‪ ‬ﺍﷲَ ﻳ‪ ‬ـﹾﺄﻣ‪‬ﺮ‪‬ﻙ‪ ‬ﺃﹶﻥ‪ ‬ﺗﹶﹾﻘ ـﺮ‪‬ﺃﹶ ﺃﹸﻣ‪‬ﹸﺘ ـﻚ‪ ‬ﺍﹾﻟﹸﻘ ـﺮ‪‬ﺁﻥ‪ ‬ﻋ‪‬ﻠﹶــﻰ ﺣ‪ ‬ـﺮ‪‬ﻑ‪،‬‬
‫ﻓﹶﺄﹶﺗﹶــﺎﻩ‪ ‬ﹺ‬
‫ﻄﻴـﻖ‪ ‬ﺫﹶ‪‬ﻟـﻚ‪ ، «‬ﹸﺛـﻢ‪ ‬ﺃﹶﺗﹶــﺎﻩ‪ ‬ﺍﻟﺜﱠﺎﹺﻧﻴ‪‬ـﺔﹶ‪ ،‬ﻓﹶﻘﹶــﺎﻝﹶ‪:‬‬
‫ﻓﹶﻘﹶــﺎﻝﹶ‪» :‬ﺃﹶﺳ‪‬ـﺄﹶ ﹸﻝ ﺍﷲَ ﻣ‪‬ﻌ‪‬ﺎﻓﹶﺎﺗﹶـﻪ‪ ‬ﻭ‪‬ﻣ‪ ‬ﹾﻐ‪‬ﻔﺮ‪‬ﺗﹶـﻪ‪ ،‬ﻭ‪‬ﹺﺇﻥ‪ ‬ﺃﹸﻣ‪‬ﺘــﻲ ﻟﹶــﺎ ﹸﺗ ‪‬‬
‫»ﹺﺇﻥ‪ ‬ﺍﷲَ ﻳ‪ ‬ــﹾﺄﻣ‪‬ﺮ‪‬ﻙ‪ ‬ﺃﹶﻥ‪ ‬ﺗﹶﹾﻘ ــﺮ‪‬ﺃﹶ ﺃﹸﻣ‪‬ﹸﺘ ــﻚ‪ ‬ﺍﹾﻟﹸﻘ ــﺮ‪‬ﺁﻥ‪ ‬ﻋ‪‬ﻠﹶـ ــﻰ ﺣ‪ ‬ــﺮ‪‬ﻓﹶﻴ‪‬ﻦﹺ« ‪ ،‬ﻓﹶﻘﹶـ ــﺎﻝﹶ‪» :‬ﺃﹶﺳ‪ ‬ــﺄﹶ ﹸﻝ ﺍﷲَ ﻣ‪‬ﻌ‪‬ﺎﻓﹶﺎﺗﹶ ــﻪ‪‬‬
‫ﻄﻴ ـﻖ‪ ‬ﺫﹶ‪‬ﻟ ـﻚ‪ ، «‬ﹸﺛ ـﻢ‪ ‬ﺟ‪‬ــﺎﺀَﻩ‪ ‬ﺍﻟﺜﱠﺎ‪‬ﻟﺜﹶ ـﺔﹶ‪ ،‬ﻓﹶﻘﹶــﺎﻝﹶ‪ :‬ﹺﺇﻥ‪ ‬ﺍﷲَ ﻳ‪ ‬ـﹾﺄﻣ‪‬ﺮ‪‬ﻙ‪ ‬ﺃﹶﻥ‪ ‬ﺗﹶﹾﻘ ـﺮ‪‬ﺃﹶ‬
‫ﻭ‪‬ﻣ‪ ‬ﹾﻐ‪‬ﻔﺮ‪‬ﺗﹶ ـﻪ‪ ،‬ﻭ‪‬ﹺﺇﻥ‪ ‬ﺃﹸﻣ‪‬ﺘــﻲ ﻟﹶــﺎ ﹸﺗ ‪‬‬
‫ﻄﻴـﻖ‪‬‬
‫ﹸﺃﻣ‪‬ﹸﺘﻚ‪ ‬ﺍﹾﻟﹸﻘﺮ‪‬ﺁﻥ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺛﹶﻠﹶﺎﺛﹶ ‪‬ﺔ ﺃﹶﺣ‪‬ﺮ‪‬ﻑ‪ ،‬ﻓﹶﻘﹶﺎﻝﹶ‪» :‬ﺃﹶﺳ‪‬ﺄﹶ ﹸﻝ ﺍﷲَ ﻣ‪‬ﻌ‪‬ﺎﻓﹶﺎﺗﹶ ‪‬ﻪ ﻭ‪‬ﻣ‪ ‬ﹾﻐ‪‬ﻔﺮ‪‬ﺗﹶـﻪ‪ ،‬ﻭ‪‬ﹺﺇﻥ‪ ‬ﺃﹸﻣ‪‬ﺘـﻲ ﻟﹶـﺎ ﹸﺗ ‪‬‬
‫ﺫﹶ‪‬ﻟــﻚ‪ ، «‬ﹸﺛــﻢ‪ ‬ﺟ‪ ‬ــﺎﺀَﻩ‪ ‬ﺍﻟﺮ‪‬ﺍﹺﺑﻌ‪‬ــﺔﹶ‪ ،‬ﻓﹶﻘﹶ ــﺎﻝﹶ‪ :‬ﹺﺇﻥ‪ ‬ﺍﷲَ ﻳ‪‬ــﹾﺄﻣ‪‬ﺮ‪‬ﻙ‪ ‬ﺃﹶﻥ‪ ‬ﺗﹶﹾﻘــ ‪‬ﺮﺃﹶ ﺃﹸﻣ‪‬ﹸﺘــﻚ‪ ‬ﺍﹾﻟﹸﻘــﺮ‪‬ﺁﻥ‪ ‬ﻋ‪‬ﻠﹶ ــﻰ ﺳ‪‬ــﺒ‪‬ﻌ‪ ‬ﺔ‬
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‫ﺃﹶﺣ‪‬ﺮ‪‬ﻑ‪ ،‬ﻓﹶﺄﹶﻳ‪‬ﻤ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﻑ‪ ‬ﻗﹶﺮ‪‬ﺀُﻭﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻓﹶﻘﹶﺪ‪ ‬ﺃﹶﺻﹶﺎﺑ‪‬ﻮﺍ‪.‬‬

‫‪ 1‬ﺣﺴﻦ ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺰ‪‬ﺍﺭ )‪ (247 /16) (9422‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ )‪ (344 /1) (599‬ﻭﻏﲑﳘﺎ ‪.‬‬
‫‪ 2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪. (562 /1) (821‬‬
‫‪3‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﳊﺪﺙ ﺍﳉﻠﻴﻞ – ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ – ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻣـﻦ‬
‫ﺍﳍﺠﺮﺓ ﺗﻘﺮﻳﺒ‪‬ﺎ ﻛﻤﺎ ﺣﺮﺭﻩ ﻋﻠﻤﺎﺅﻧﺎ ‪ –3‬ﺭﲪﻬﻢ ﺍﷲ ‪ ، -‬ﻭﻗﺪ ﺃﻗﺮﺃ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ – ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ‪‬ﺬﻩ ﺍﳊﺮﻭﻑ ﻛﻠﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ‪ ،‬ﰒ ﺗﻔﺮﻗﻮﺍ ﰲ ﺍﻷﻣﺼﺎﺭ ‪ ،‬ﺃﺷـﻬﺮﻫﺎ‬
‫ﲬﺴﺔ ﺃﻣﺼﺎﺭ ﺍﳌﺪﻳﻨﺔ ﻭﻣﻜﺔ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﺃﻗﺮﺅﻭﺍ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﻗﺮﺅﻭﺍ ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﺘﻠﻘﻲ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ ﻣﺸﺎﻓﻬ ﹰﺔ ﺑﻼ ﻣﺼﺤﻒ ﻭﺍﺣﺪ ﺟﺎﻣﻊ ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﹸﻛﺘ‪‬ﺎﺏ ﺍﻟﻮﺣﻲ‬
‫– ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ – ﻳﺪﻭﻧﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﺮﻗﺎﻉ ﻭﺍﻷﻛﺘﺎﻑ ﻭﺍﻟﻠﱢﺨﺎﻑ ﻭﺍﻟ ‪‬ﻌﺴ‪‬ﺐ ‪ ،‬ﺃﺿﻒ‬
‫‪5‬‬
‫ﺇﱃ ﺫﻟﻚ ﺃﻥ ﻫﻨﺎﻙ ﺣﺮﻭﻓﹰﺎ ﻧﺰﻟﺖ ﰒ ﻧﺴﺦ ﺭﲰﻬﺎ ﻭﺑﻘﻲ ﺣﻜﻤﻬﺎ‪ ، 4‬ﳓـﻮ ﺁﻳـﺔ ﺍﻷﺣـﺰﺍﺏ‬
‫ﺨ ﹸﺔ ﺇﺫﺍ ‪‬ﺯ‪‬ﻧ‪‬ﻴﺎ ﻓﺎﺭﲨﻮﳘﺎ ﹶﺃﻟﺒﺘﺔ‪ 6‬ﻧﻜﺎﹰﻟﺎ ﻣﻦ ﺍﷲ ﻭﺍﷲ ﻋﺰﻳﺰ ﺣﻜﻴﻢ‪ ، ((7‬ﺃﻭ ﻧﺴـﺦ‬ ‫ﺸ‪‬ﻴ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬ﺦ ﻭﺍﻟ ‪‬‬
‫))ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ(( ﰒ ﻧﺴﺨﺘﻬﺎ ﺍﻵﻳـﺔ‬
‫ﺕ ‪‬ﻳ ‪‬‬
‫ﺕ ﻣﻌﻠﻮﻣﺎ ‪‬‬
‫ﺿ ‪‬ﻌﺎ ‪‬‬ ‫ﺭﲰﻬﺎ ﻭﺣﻜﻤﻬﺎ ﻣﻌ‪‬ﺎ‪ 8‬ﳓﻮ ﺍﻵﻳﺔ ‪ )) :‬ﻋ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﺭ ‪‬‬

‫‪ 3‬ﻟﻠﻤﺰﻳﺪ ﺍﻧﻈﺮ ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ ﻟﺸﻴﺨﺎ ﺍﻟﻌﻼﻣﺔ ﺩ‪.‬ﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ ﺷﺎﻫﲔ – ﺭﲪﻪ ﺍﷲ – )‪ ، (81 ، 80‬ﻭﻗﺪ ﲨﻌﺖ‬
‫ﺍﺧﺘﻼﻓﺎﺕ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﻋﻤﻼ ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﻟﻔﻀﻞ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺍﺯﻱ – ﺕ ‪ 454‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﰲ ﺑﻴﺖ‬
‫ﺐ ‪ ،‬ﺇﺑﺪﺍﻝ ‪ ،‬ﻟﻠﻤﺰﻳﺪ ﺍﻧﻈﺮ‬ ‫ﺐ ‪ ،‬ﻗﻠ ﹺ‬ ‫ﺺ ‪ ،‬ﺗﺮﺗﻴ ‪‬‬ ‫ﻒ ‪ -‬ﻟﻐ ‪‬ﺔ ‪ -‬ﺃﻓﻌﺎﻝ ‪ ...‬ﺯﻳﺎﺩ ﹸﺓ ﻧﻘ ﹴ‬ ‫ﺏ ‪ ،‬ﺍﺳ ﹴﻢ ‪ ،‬ﺗﺼﺮﻳ ‪‬‬ ‫ﻭﺍﺣﺪ ‪ ،‬ﻫﻮ ‪ :‬ﺇﻋﺮﺍ ‪‬‬
‫ﻛﺘﺎﰊ "ﺧﻼﺻﺔ ﻭﺭﺵ" ﻳﻨﺘﻬﻲ ﻭﻳﻨﺸﺮ ﻗﺮﻳﺒ‪‬ﺎ ﺑﺈﺫﻥ ﺍﷲ ‪.‬‬
‫‪ 4‬ﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ ‪ ) :‬ﻓﻴﻌﻤﻞ ﺑﻪ ﺇﺫﺍ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ( ﻓﺠﻌﻞ ﺷﺮﻁ ﺍﻟﻌﻤﻞ ﺑﻪ ﺃﻥ ﻳﻜﻮﻥ ﳎﻤﻌﺎ ﻋﻠﻴﻪ ‪ .‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﹾﻟﹺﺈﻣ‪‬ﺎ ‪‬ﻡ‬
‫ﺥ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺭ‪‬ﻓ ‪‬ﻊ ‪‬ﺭ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺴ‪‬ﻴ ﹺﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ﹴﺮ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎﺩ‪‬ﻱ ﻓ‪‬ﻲ ‪‬ﻛﺘ‪‬ﺎﹺﺑ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬ﺳ ‪‬ﺦ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﺴ‪‬ﻮ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺙ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻒ‬‫ﲔ ﻭ‪‬ﺍﹾﻟﻐ‪‬ﺎﹺﺑﺮﹺﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻣ ﹾﻜﺘ‪‬ﻮ‪‬ﺑﺘ‪‬ﺎ ‪‬ﻥ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤﺼ‪‬ﺎ ‪‬ﺣ ‪‬‬ ‫ﺿ ‪‬‬ ‫ﻑ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺎ ‪‬‬ ‫ﺕ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻮ‪‬ﺗ ﹺﺮ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻟﹶﺎ ‪‬ﺧﻠﹶﺎ ‪‬‬ ‫ﺏ ‪‬ﺣ ﹾﻔ ﹸﻈ ‪‬ﻪ ﺳ‪‬ﻮ ‪‬ﺭﺗ‪‬ﺎ ﺍﹾﻟ ﹸﻘﻨ‪‬ﻮ ‪‬‬ ‫ﺍﹾﻟ ﹸﻘﻠﹸﻮ ﹺ‬
‫ﺤ ﹾﻔ ‪‬ﺪ‬
‫ﺨ ﹾﻠ ﹺﻊ ﻭ‪‬ﺍﹾﻟ ‪‬‬‫ﺴﻤ‪‬ﻰ ﺳ‪‬ﻮ ‪‬ﺭ‪‬ﺗ ﹺﻲ ﺍﹾﻟ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺃ ﹾﻗ ‪‬ﺮﹶﺃ ‪‬ﻩ ﺇﹺﻳ‪‬ﺎ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺐ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻋ ﹺﻦ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﺴ‪‬ﻮ‪‬ﺑ ‪‬ﺔ ﹺﺇﻟﹶﻰ ﹸﺃ‪‬ﺑﻲ‪ ‬ﺑ ﹺﻦ ﹶﻛ ‪‬ﻌ ﹴ‬
‫ﺤ ﹾﻜ ‪‬ﻤﻬ‪‬ﺎ‬ ‫ﺠ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ﹺﺑ ‪‬‬‫ﺤﻜﹾ ‪‬ﻤ ﹸﺔ ﻓ‪‬ﻲ ‪‬ﺭ ﹾﻓ ﹺﻊ ﺍﻟ‪‬ﺘﻠﹶﺎ ‪‬ﻭ ‪‬ﺓ ‪‬ﻣ ‪‬ﻊ ﺑﻘﺎﺀ ﺍﳊﻜﻢ؟ ﻭﻫﻼ ﺃﺑﻘﻴﺖ ﺍﻟ‪‬ﺘﻠﹶﺎ ‪‬ﻭ ﹸﺓ ‪‬ﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﻫﻨ‪‬ﺎ ‪‬ﺳﺆ‪‬ﺍ ﹲﻝ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻟ‪‬ﻴ ﹾﻈ ‪‬ﻬ ‪‬ﺮ ﹺﺑ ‪‬ﻪ‬‫ﺐ ﺍﹾﻟ ﹸﻔﻨ‪‬ﻮ ‪‬ﻥ )ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺕ ‪ 597‬ﻫـ ﺭﲪﻪ ﺍﷲ( ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺏ ﺻ‪‬ﺎ ‪‬ﺣ ‪‬‬ ‫ﺏ ‪‬ﺗﻠﹶﺎ ‪‬ﻭ‪‬ﺗﻬ‪‬ﺎ؟ ‪‬ﻭﹶﺃﺟ‪‬ﺎ ‪‬‬ ‫‪‬ﻭﹶﺛ ‪‬ﻮﺍ ‪‬‬
‫ﻉ ﹺﺑ ‪‬ﻪ‬ ‫ﺐ ﹶﻃﺮﹺﻳ ﹴﻖ ‪‬ﻣ ﹾﻘﻄﹸﻮ ﹴ‬ ‫ﺱ ﹺﺑ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﻟ ﱠﻈ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ﹺﺮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻔﺼ‪‬ﺎ ﹴﻝ ‪‬ﻟ ﹶﻄﹶﻠ ﹺ‬ ‫‪‬ﻣ ﹾﻘﺪ‪‬ﺍ ‪‬ﺭ ﻃﹶﺎ ‪‬ﻋ ‪‬ﺔ ﻫ‪ ‬ﺬ ‪‬ﻩ ﺍﹾﻟﹸﺄ ‪‬ﻣ ‪‬ﺔ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ‪‬ﺭ ‪‬ﻋ ‪‬ﺔ ﹺﺇﻟﹶﻰ ‪‬ﺑ ﹾﺬ ﹺﻝ ﺍﻟﻨ‪‬ﻔﹸﻮ ﹺ‬
‫ﻕ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺣ ﹺﻲ‪ .‬ﺍﻧﻈﺮ ﺍﻟﱪﻫﺎﻥ )‪، 35 /2‬‬ ‫ﺨﻠ‪‬ﻴ ﹸﻞ ﹺﺇﻟﹶﻰ ﹶﺫ‪‬ﺑ ﹺﺢ ‪‬ﻭﹶﻟﺪ‪ ‬ﻩ ﹺﺑ ‪‬ﻤﻨ‪‬ﺎ ﹴﻡ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ﹸﻃ ‪‬ﺮ ﹺ‬ ‫ﻉ ﺍﹾﻟ ‪‬‬‫ﺴ ﹺﺮ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻛﻤ‪‬ﺎ ﺳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﺴ ﹺﺮﻋ‪‬ﻮ ﹶﻥ ﹺﺑﹶﺄ‪‬ﻳ ‪‬‬
‫ﹶﻓ‪‬ﻴ ‪‬‬
‫‪. (37‬‬
‫‪ 5‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﻛﺎﻟﺒﻘﺮﺓ ﺃﻭ ﺃﻃﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺃ‪‬ﺑ ‪‬ﻲ ﺑﻦ ﻛﻌﺐ ‪ .‬ﺻﺤﻴﺢ ‪ ،‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ‬
‫)‪ (365 /3) (5990‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (134 /35) (21207‬ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﺍﻧﻈﺮ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﻌﻼﻣﺔ ﺍﻷﻟﺒﺎﱐ –‬
‫ﺕ ‪ 1420‬ﻫـ ﺭﲪﻪ ﺍﷲ – )‪. (976 ، 975 /6‬‬
‫‪ 6‬ﳚﻮﺯ ﻓﻴﻬﺎ ﺍﻟﻮﺟﻬﺎﻥ ‪ :‬ﻤﺰﺓ ﻗﻄﻊ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ﻭﺍﺑﺘﺪﺍ ًﺀ ‪ ،‬ﺃﻭ ‪‬ﻤﺰﺓ ﻭﺻﻞ ﺗﺴﻘﻂ ﻭﺻﻼ ‪ ،‬ﻭﺗﻔﺘﺢ ﺍﺑﺘﺪﺍ ًﺀ ‪.‬‬
‫‪ 7‬ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻜﺬﺍ ﻛﻤﺎ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺃﲪﺪ ﻭﻏﲑﳘﺎ )ﻛﻤﺎ ﰲ ﺍﳍﺎﻣﺶ ﺍﻟﺴﺎﺑﻖ( ‪ ،‬ﻭﻭﺭﺩﺕ ﺑﻠﻔﻆ ﺁﺧﺮ ‪:‬‬
‫ﻀﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟﱠﻠ ﱠﺬ ‪‬ﺓ« ‪ .‬ﺣﺴﻦ ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﻜﱪﻯ )‪(407 /6) (7109‬‬ ‫ﺨ ﹸﺔ ﻓﹶﺎ ‪‬ﺭ ‪‬ﺟﻤ‪‬ﻮ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃﹾﻟ‪‬ﺒ‪‬ﺘ ﹶﺔ ﹺﺑﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬ﺦ ﻭ‪‬ﺍﻟ ‪‬‬ ‫»ﺍﻟ ‪‬‬
‫ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﻵﺣﺎﺩ ﻭﺍﳌﺜﺎﱐ )‪ (123 /6) (3344‬ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﺍﻧﻈﺮ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﻌﻼﻣﺔ ﺍﻷﻟﺒﺎﱐ )‪، 976 /6‬‬
‫ﺨ ﹸﺔ ‪...‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠ‪‬ﻴ ‪‬ﻢ ‪‬ﺣﻜ‪‬ﻴ ‪‬ﻢ" ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻀﻴﺎﺀ ﰲ ﺍﳌﺨﺘﺎﺭﺓ )‪(1166‬‬ ‫ﺸ‪‬ﻴ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬ﺦ ﻭ‪‬ﺍﻟ ‪‬‬
‫‪ . (977‬ﻭﻭﻗﻊ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ " :‬ﺍﻟ ‪‬‬
‫)‪ (371 /3‬ﻓﻠﻌﻠﻪ ﺗﺼﺤﻴﻒ ﻣﻦ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ‪ ،‬ﻭﺍﻧﻈﺮ ﺍﻟﻔﺘﺢ ﻻﺑﻦ ﺣﺠﺮ )‪. (143 /12‬‬
‫‪ 8‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻓﻴﻪ ﺧﻼﻑ ﻃﻮﻳﻞ ﳎﻤﻮﻋﻬﺎ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ‪ :‬ﺍﻷﻭﻝ ﻧﻔﺎﻩ ﻣﻄﻠﻘﹰﺎ ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺎ‪‬ﻗﻠﱠﺎﱐ ﻋﻦ‬
‫ﻗﻮﻡ ﺇﻧﻜﺎﺭﻩ ﻻﺳﺘﺤﺎﻟﺔ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺑﺄﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ‪ .‬ﻭﺍﻟﺜﺎﱐ ﺃﺛﺒﺘﻪ ﻭﺃﺛﺒﺖ ﺣﻔﻆ ﺑﻌﺾ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻛﻤﺎ ﺍﺧﺘﺎﺭ ﺍﻟﻮﺍﺣﺪﻱ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ﹾﻘ ‪‬ﺮﹸﺃ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺮ ﹶﻏﺒ‪‬ﻮﺍ ‪‬ﻋ ‪‬ﻦ ﺁﺑ‪‬ﺎ‪‬ﺋ ﹸﻜ ‪‬ﻢ ﹶﻓﹺﺈ‪‬ﻧ ‪‬ﻪ ﹸﻛ ﹾﻔ ‪‬ﺮ ‪ .‬ﺻﺤﻴﺢ ‪ ،‬ﺭﻭﺍﻩ ﺃﲪﺪ‬ ‫ﻭﺟﻌﻞ ﻣﻨﻪ ﻣﺎ ﺭﻭﻱ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﺑ ﹾﻜ ﹴﺮ ‪‬ﺭ ‪‬‬
‫‪4‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺤ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ(( ﰒ ﻧﺴﺦ ﺭﲰﻬﺎ ﻭﺑﻘﻲ ﺣﻜﻤﻬﺎ ‪ ،‬ﺃﻭ ﻧﺴـﺦ ﺭﲰﻬـﺎ‬
‫ﺕ ‪‬ﻳ ‪‬‬
‫ﺕ ﻣﻌﻠﻮﻣﺎ ‪‬‬
‫ﺲ ﺭﺿﻌﺎ ‪‬‬
‫)) ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﻀﻮﺍ ﺇﱃ ﺫﻛﺮ ﺍﷲ(( ﻫﻜﺬﺍ‬
‫ﺑﺮﺳﻢ ﺁﺧﺮ ﲟﻌﲎ ﻣﺸﺎﺑﻪ ﻟﻠﺮﺳﻢ ﺍﳌﻨﺴﻮﺥ ﻛﻤﺎ ﺁﻳﺔ ﺍﳉﻤﻌﺔ ‪)) :‬ﻓﺎﻣ ‪‬‬
‫ﻗﺮﺃﻫﺎ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ، 9‬ﻧﺴﺨﻬﺎ ﻗﻮﻟﻪ – ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪)) : -‬ﻓﺎﺳـﻌ‪‬ﻮ‪‬ﺍ ﺇﻟـﻰ ﺫﻛـﺮ ﺍﷲ((‬
‫)ﺍﳉﻤﻌﺔ ‪ ، (9‬ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨﺴﻮﺥ‪ 10‬ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﺮﺿﺔ ﺍﻷﺧﲑﺓ ‪ ،‬ﺍﻟـﱵ‬
‫ﻋﻦ ﻋﻤﺮ )‪ (391) (451 /1‬ﻭﺍﻟﺒﺰﺍﺭ )‪ (194) (299 /1‬ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪﻱ ﻟﺼﺤﺔ ﺍﻵﺛﺎﺭ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﺃﺛﺒﺘﻪ ﻭﻧﻔﻰ ﻭﺟﻮﺩ ﺃﻣﺜﻠﺘﻪ ﻟﺘﻨﺴﻴﺔ ﺍﷲ ﺇﻳﺎﻩ ﻭﺭﻓﻌﻪ ﻣﻦ ﺃﻭﻫﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻣﺮﻫﻢ ﺑﺎﻹﻋﺮﺍﺽ ﻋﻦ‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ‪‬ﳝ ‪‬ﺔ ﺍﱠﻟﺘ‪‬ﻲ ﹶﺫ ﹶﻛ ‪‬ﺮﻫ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﻛﺘ‪‬ﺎﹺﺑ ‪‬ﻪ ﻓ‪‬ﻲ ﹶﻗ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ‪} :‬ﹺﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ‬ ‫ﺱ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄﻳ‪‬ﺎ ﹺﻡ ﹶﻛﺴ‪‬ﺎ‪‬ﺋ ﹺﺮ ﹸﻛ‪‬ﺘ ﹺ‬ ‫ﻒ ﹶﻓ‪‬ﻴ‪‬ﻨ ‪‬ﺪ ﹺﺭ ‪‬‬
‫ﺤ ‪‬‬ ‫ﺼ‪‬‬‫ﺗﻼﻭﺗﻪ ﻭ ﹶﻛﺘ‪‬ﺒﻪ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻒ ﺍﻷﻭﱃ‪ .‬ﺻﺤﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ{‪ .‬ﺍﻟﱪﻫﺎﻥ ﻟﻠﺰﺭﻛﺸﻲ )‪. (40 /2‬‬ ‫ﺤ ‪‬‬ ‫ﺼ‪‬‬ ‫ﹶﻟﻔ‪‬ﻲ ﺍﻟ ‪‬‬
‫‪ 9‬ﻻﺑﻦ ﻣﺴﻌﻮﺩ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻗﺮﺍﺀﺗﺎﻥ ‪ ،‬ﺍﻷﻭﱃ ‪ :‬ﺛﺎﺑﺘﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﻣﻮﺍﻓﻘﺔ‬
‫ﻟﻠﻌﺮﺿﺔ ﺍﻷﺧﲑﺓ ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺷﺎﺫﺓ ‪ ،‬ﻭﻫﺬﻩ "ﻓﺎﻣﻀﻮﺍ" ﻣﻦ ﺍﻟﺸﺎﺫ ﺃﻭ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺘﻔﺴﲑﻳﺔ ‪ .‬ﺯﺍﺩ ﺍﳌﺴﲑ )‪/4‬‬
‫‪ ، (283‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻛﻤﺎ ﺗﻠﻘﺎﻫﺎ ﻣﻦ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻭﻳﻌﻠﻤﻬﺎ‬
‫ﻃﻼﺑﻪ ‪ ،‬ﻭﻟﻜﻦ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﳛﻀﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﺍﻟﻌﺮﺿﺔ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﻋﺮﺿﻬﺎ ﺍﻟﻨﱯ – ﺻﻠﻰ‬
‫ﺸﻜ‪‬ﻞ ﺍﻵﺛﺎﺭ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻭﻳﻌﺮﻑ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻭﻳﺮﺟﻊ ﺇﱃ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺷﺮﺡ ‪‬ﻣ ‪‬‬
‫)‪ (138 /8) (3120‬ﻭﺍﻟﻄﱪﺍﱐ )‪ (103 /12) (12602‬ﻭﻏﲑﳘﺎ ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﰲ ﺍﻟﻨﺸﺮ )‪. (32 /1‬‬
‫ﻭﺃﻣﺎ ﺭﻓﺾ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﺍﻻﻟﺘﺰﺍﻡ ﺑﺒﻌﺾ ﺍﳊﺮﻭﻑ ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ‬
‫ﺠﻠﱠﻰ ؟ ﻓﻘﺎﻝ ‪ :‬ﻭ‪‬ﺍﻟ ﱠﺬ ﹶﻛ ﹺﺮ ﻭ‪‬ﺍ ُﻷ‪‬ﻧﺜﹶﻰ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬‬ ‫ﻒ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ‪ :‬ﻭ‪‬ﺍﻟﱠﻠﻴ‪ ‬ﹺﻞ ﹺﺇﺫﹶﺍ ‪‬ﻳ ‪‬ﻐﺸ‪‬ﻰ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ﹺﺭ ﹺﺇﺫﹶﺍ ‪‬ﺗ ‪‬‬ ‫ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺃﻧﻪ ﺳﺌﻞ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ« ‪ .‬ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﺻﻠﱠﻰ ﺍ ُ‬ ‫ﺴ‪‬ﺘ‪‬ﻨ ﹺﺰﻟﹸﻮﻧﹺﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌﺘ‪ ‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹺﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬ ‫»ﻣ‪‬ﺎ ﺯ‪‬ﺍ ﹶﻝ ﺑﹺﻲ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ‪‬ﺣﺘ‪‬ﻰ ﻛﹶﺎﺩ‪‬ﻭﺍ ‪‬ﻳ ‪‬‬
‫)‪ (25 /5) (3743‬ﻭﻣﺴﻠﻢ )‪ ، (566 /1) (824‬ﻓﺈﻥ ﺫﻟﻚ ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﺎ ﻗﺒﻞ ﺍﻟﻌﺮﺿﺔ ﺍﻷﺧﲑﺓ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﹸﻟﺒ‪‬ﺲ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻛﺎﻹﻣﺎﻡ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﺍﻟﻌﺮﰊ – ﺕ ‪ 543‬ﻫـ ﺭﲪﻪ ﺍﷲ – )ﺍﻧﻈﺮ ‪) :‬ﺍﻟﻌﻮﺍﺻﻢ ‪281‬‬
‫‪ ، (284 :‬ﲢﻘﻴﻖ ﺩ‪ .‬ﻋﻤﺎﺭ ﺍﻟﻄﺎﻟﱯ ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ‪1997 / 1417 ،‬ﻡ( ﻓﻈﻦ ﺑﺎﻟﻌﻜﺲ ؛ ﻇﻦ ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫– ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺪ ﻗﺮﺃ ﲝﺮﻭﻑ ﺃﻗﺮﻩ ﻋﻠﻴﻬﺎ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻗﺒﻞ ﺍﻟﻌﺮﺿﺔ ﺍﻷﺧﲑﺓ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻗﺮﺃ‬
‫ﺑﺎﳊﺮﻭﻑ ﺍﳌﻨﺴﻮﺧﺔ ‪ ،‬ﻭﺭﻓﺾ ﺍﻻﻟﺘﺰﺍﻡ ﲟﺼﺤﻒ ﺯﻳﺪ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﻭﺭﻭﻯ ﰲ ﺫﻟﻚ ﺁﺛﺎﺭ‪‬ﺍ ﻻ ﻧﺪﺭﻱ ﻣﺪﻯ‬
‫ﺻﺤﺘﻬﺎ ‪ ،‬ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺃﻣ ﹴﺮ ﻓﺈﻥ ﺍﻷﻣﺔ ﻗﺪ ﺃﲨﻌﺖ ﻋﻠﻰ ﻗﺒﻮﻝ ﻣﺎ ﻭﺍﻓﻖ ﺍﳌﺼﺤﻒ ﺍﻹﻣﺎﻡ ﻣﻦ ﻗﺮﺍﺀﺍﺕ ﺍﺑﻦ ﻣﺴﻌﻮﺩ –‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﻛﻤﺎ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺗﺸﺬﻳﺬ ﻣﺎ ﺧﺎﻟﻒ ﺑﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﳌﺼﺤﻒ ﺍﻹﻣﺎﻡ ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺸﺮ ﳍﻢ‬
‫ﺣﻖ ﺍﻻﺟﺘﻬﺎﺩ ‪ ،‬ﻓﺈﻥ ﺍﺟﺘﻬﺪﻭﺍ ﻭﺃﺻﺎﺑﻮﺍ ﻓﻠﻬﻢ ﺃﺟﺮﺍﻥ ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻬﺪﻭﺍ ﻭﺃﺧﻄﺆﻭﺍ ﻓﻠﻬﻢ ﺃﺟﺮ ‪ ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ ‪.‬‬
‫ﺴﻌ‪‬ﻮﺩ‪ ،‬ﻭﺳ‪‬ﺎ‪‬ﻟﻢﹴ‪ ،‬ﻣ ‪‬ﻮﻟﹶﻰ ﹶﺃﺑﹺﻲ‬ ‫ﻭﺻﺪﻕ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ‪» " :‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ ﹺﺮﺋﹸﻮﺍ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌﺔ‪ ،‬ﻣ ‪‬ﻦ ﺍ‪‬ﺑ ﹺﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﺣ ﹶﺬ‪‬ﻳ ﹶﻔﺔﹶ‪ ،‬ﻭﹸﺃ‪‬ﺑﻲ‪ ،‬ﻭ ‪‬ﻣﻌ‪‬ﺎ ‪‬ﺫ ‪‬ﺑ ﹺﻦ ‪‬ﺟ‪‬ﺒ ﹴﻞ« ‪ .‬ﺍﻟﺒﺨﺎﺭﻱ )‪ (36 /5) (3806‬ﻭﻣﺴﻠﻢ )‪ ، (1913 /4) (2464‬ﻭﻗﺎﻝ ‪ » :‬ﻣ ‪‬ﻦ‬
‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘ ‪‬ﺮﹶﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻏﻀ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ﹸﺃ‪‬ﻧ ﹺﺰﻝﹶ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻘ ‪‬ﺮﹾﺃ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﻗﺮ‪‬ﺍ َﺀ ‪‬ﺓ ﺍ‪‬ﺑ ﹺﻦ ﹸﺃ ‪‬ﻡ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ« ‪ .‬ﺻﺤﻴﺢ ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪(49 /1) (138‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪ (261 /1) (332‬ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﻫﺬﺍ ﻳﻀﻊ ﺃﻳﺪﻳﻨﺎ ﻋﻠﻰ ﺍﳋﻴﻂ ﺍﻟﺬﻫﱯ ﻟﺒﻴﺎﻥ ﺷﻲﺀ ﻣﻦ ﻣﻌﲎ ﺍﻻﺧﺘﻴﺎﺭ ﻟﺪﻯ‬
‫ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀ ؛ ﻓﺈﻥ ﺑﻌﻀﻬﻢ ﺗﻼﻣﻴﺬ ﺍﺑﻦ ﻣﺴﻌﻮﺩ )ﻭﻫﻮ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻔﻘﻪ( ﻗﺮﺅﻭﺍ ﻋﻠﻴﻪ ﻭﺗﻔﺮﻗﻮﺍ ﻭﺃﻗﺮﺅﻭﺍ‬
‫ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ ‪ ،‬ﺣﱴ ﺗﻨﺎﻫﺖ ﻗﺮﺍﺀ‪‬ﻢ ﺇﱃ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀ ﺍﳌﺸﺎﻫﲑ ﻓﺄﺳﻘﻄﻮﺍ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﺍﻟﺸﺎﺫﺓ ﺍﳌﺨﺎﻟﻔﺔ ﻟﺮﺳﻢ ﺍﳌﺼﺤﻒ‬
‫ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻧﻔﺮﺩ ‪‬ﺎ ﺑﻌﺾ ﺷﻴﻮﺧﻬﻢ ﺭﻏﻢ ﺻﺤﺔ ﺇﺳﻨﺎﺩﻫﺎ ؛ ﻓﻠﺰﻣﻬﻢ ﺑﺬﻟﻚ ﺃﻥ ﻳﺘﺮﻛﻮﻫﺎ ﻭﻳﺘﺒﻌﻮﺍ ﻏﲑﻫﺎ ﳑﺎ ﺻﺢ ﺇﺳﻨﺎﺩﻩ‬
‫ﻭﻛﺜﺮ ﺭﻭﺍﺗﻪ ﺍﻟﺜﻘﺎﺕ ﻭﻭﺍﻓﻖ ﺭﺳﻢ ﺍﳌﺼﺤﻒ ‪ ،‬ﻭﻭﺍﻓﻖ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻟﻮ ﻣﻦ ﻭﺟﻪ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫‪ 10‬ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻧﺴﺦ ﺍﻟﺮﺳﻢ ﻭﺑﻘﺎﺀ ﺍﳊﻜﻢ ‪ ،‬ﻭﻧﺴﺦ ﺍﻟﺮﺳﻢ ﻭﺍﳊﻜﻢ ‪ ،‬ﻭﻧﺴﺦ ﺍﳊﻜﻢ ﻭﺑﻘﺎﺀ ﺍﻟﺮﺳﻢ ‪ ،‬ﻭﱂ ﺃﺗﻌﺮﺽ‬
‫ﲔ ﺳ‪‬ﻮ ‪‬ﺭ ﹰﺓ ﹶﻛ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪} :‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻓ ‪‬ﻮ ﹶﻥ‬ ‫ﺙ ‪‬ﻭ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﻟﺬﻛﺮ ﻫﺬﺍ ﺍﻷﺧﲑ ؛ ﻟﺜﺒﻮﺕ ﺭﲰﻪ ﰲ ﺍﳌﺼﺤﻒ ‪ ،‬ﻭ‪‬ﻗﺪ ﻭﻗﻊ ﻓ‪‬ﻲ ﹶﺛﻠﹶﺎ ‪‬‬
‫ﺝ‪) {...‬ﺍﻵﻳﺔ ‪ 240‬ﺍﻟﺒﻘﺮﺓ( ‪ .‬ﻧﺴﺨﺘﻬﺎ ﺍﻷﻭﱃ ‪:‬‬ ‫ﺤ ‪‬ﻮ ﹺﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹺﺇ ‪‬ﺧﺮ‪‬ﺍ ﹴ‬ ‫ﺻ‪‬ﻴ ﹰﺔ ‪‬ﻟﹶﺄ ‪‬ﺯﻭ‪‬ﺍ ﹺﺟ ﹺﻬ ‪‬ﻢ ‪‬ﻣﺘ‪‬ﺎﻋ‪‬ﺎ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬‫ﻣﻨﻜﻢ ﻭﻳﺬﺭﻭﻥ ﺃﺯﻭﺍﺟﺎ ‪‬ﻭ ‪‬‬
‫ﺸﺮ‪‬ﺍ(( )ﺍﻵﻳﺔ ‪ 234‬ﺍﻟﺒﻘﺮﺓ( ‪ ،‬ﻗﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ﹺﺮ‬ ‫ﺴ ﹺﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ﹴﺮ ‪‬ﻭ ‪‬ﻋ ‪‬‬
‫ﺼ ‪‬ﻦ ﹺﺑﹶﺄ‪‬ﻧ ﹸﻔ ِ‬
‫))ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻓ ‪‬ﻮ ﹶﻥ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹶﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺨ‪‬ﺘﻬ‪‬ﺎ ﺍﻵ‪‬ﻳ ﹸﺔ‬ ‫ﺴ‪‬‬ ‫ﺖ‪ :‬ﻟ ‪‬ﻌﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ﹺﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ }ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻓ ‪‬ﻮ ﹶﻥ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹶﺬﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ{ ]ﺍﻟﺒﻘﺮﺓ‪ [234 :‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻗ ‪‬ﺪ ‪‬ﻧ ‪‬‬ ‫)ﻋﺒﺪ ﺍﷲ( ﹸﻗ ﹾﻠ ‪‬‬
‫‪5‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻋﺮﺿﻬﺎ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﻋﻠﻰ ﺟﱪﻳﻞ – ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ – ﰲ ﺍﻟﺴـﻨﺔ‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻣﻦ ﺍﳍﺠﺮﺓ ‪ ،‬ﺃﻱ ﻗﺒﻞ ﻣﻮﺕ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﺑﺸـﻬﻮﺭ ؛‬
‫ﻓﻘﺪ ﻛﺎﻥ ﻳﻌﺎﺭﺽ ﺍﻟﻨﺒﻲ – ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ ﻭﺳـﻠﻢ ‪ -‬ﺟﺒﺮﻳـﻞ ﺍﻟﻘـﺮﺁﻥ ﻛـﻞ ﻋـﺎﻡ‬
‫ﻣﺮﺓ ‪ ،‬ﻭﻋﺎﺭﺿﻪ ﺍﻟﻘﺮﺁﻥ ﺁﺧﺮ ﻋﺎﻡ ﻣﺮﺗﻴﻦ ‪ 11،‬ﻧ ِ‬
‫ﺴﺨ‪‬ﺖ ﻓﻴﻬﻤﺎ ﺣﺮﻭﻑ ﻋﻠـﻰ ﺍﻟﺘﻔﺼـﻴﻞ‬
‫ﺍﻟﺴﺎﺑﻖ ‪.‬‬

‫ﻭﰲ ﻋﺼﺮ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – )‪ 13 : 11‬ﻫـ( ‪ ،‬ﻭﺑﻌـﺪ‬
‫ﺣﺮﺑﻪ ﺍﳌﺮﺗﺪﻳﻦ ﰲ ﺍﻟﻴﻤﺎﻣﺔ ‪ ،‬ﺃﺳﻔﺮﺕ ﺍﳊﺮﺏ ﻋﻦ ﻗﺘﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﺷﺮﺡ ﺍﷲ –‬
‫ﻋﺰ ﻭﺟﻞ ‪ -‬ﺻﺪﺭ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﳉﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻣﺼـﺤﻒ‬
‫ﻭﺍﺣﺪ ؛ ﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻀﻴﺎﻉ ‪ ،‬ﻓﺄﺷﺎﺭ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ –‬
‫ﻓﺘﺮﺩﺩ ﰲ ﺫﻟﻚ ﺣﱴ ﺷﺮﺡ ﺍﷲ ﺻﺪﺭﻩ ﻟﺬﻟﻚ ‪ ،‬ﻓﻜﻠﻒ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ – ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ –‬
‫ﺑﺎﻟﻘﻴﺎﻡ ‪‬ﺬﻩ ﺍﳌﻬﻤﺔ ‪ ،‬ﻓﺘﺮﺩﺩ ﰲ ﺫﻟﻚ ﺣﱴ ﺷﺮﺡ ﺍﷲ ﺻﺪﺭﻩ ﳌﺎ ﺷﺮﺡ ﻟﻪ ﺻﺪﺭ ﺻـﺎﺣﺒﻴﻪ –‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﲨﻴﻌ‪‬ﺎ – ﻓﺠﻤﻌﻪ ﰲ ﻣﺼﺤﻒ ﻭﺍﺣﺪ ﻣﻊ ﺍﺷﺘﺮﺍﻁ ﺷﺎﻫﺪﻳﻦ ﻋﺪﻟﲔ ﻋﻠﻰ ﻛﻞ‬
‫ﺁﻳﺔ ﻣﻜﺘﻮﺑﺔ‪ 12‬؛ ﻳﺸﻬﺪﺍﻥ ﺃ‪‬ﻤﺎ ﲰﻌﺎﻫﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻓﺘﻢ‬
‫ﺫﻟﻚ ﲟﻨﺔ ﺍﷲ ﻭﻛﺮﻣﻪ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﻣﺸﻬﻮﺭ ‪ ، 13‬ﻭﲨﻊ ﺍﻟﻘﺮﺁﻥ ﰲ ﻣﺼﺤﻒ ﻭﺍﺣـﺪ ﻏـﲑ‬

‫ﺍ ُﻷ ‪‬ﺧﺮ‪‬ﻯ ‪ ،‬ﹶﻓ‪‬ﻠ ‪‬ﻢ ‪‬ﺗ ﹾﻜ‪‬ﺘ‪‬ﺒﻬ‪‬ﺎ؟ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬ﺪ ‪‬ﻋﻬ‪‬ﺎ؟ ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺧ‪‬ﻲ ﹶﻻ ﹸﺃ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣﻜﹶﺎﹺﻧ ‪‬ﻪ« ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪/6) (4530‬‬
‫‪ . (29‬ﻭﺍﻧﻈﺮ ﺍﻟﱪﻫﺎﻥ ﻟﻠﺰﺭﻛﺸﻲ )‪ . (37 /2‬ﻭﻳﺄﺧﺬ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ﻧﻔﺲ ﺣﻜﻢ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‬
‫ﻛﺎﻟﺜﻮﺍﺏ ﻭﺣﺮﻣﺔ ﻣﺴﻪ ﺃﻭ ﻗﺮﺍﺀﺗﻪ ﻟﻠﺠﻨﺐ ‪ ...‬ﺇﱁ ‪ ،‬ﻭﺗﻌﺒﺪﻧﺎ ﺍﷲ ﺑﺘﻼﻭﺗﻪ ﻟﺒﻴﺎﻥ ﻓﻀﻠﻪ ﻭﲣﻔﻴﻔﻪ ﻋﻠﻰ ﺍﻷﻣﺔ ‪ ،‬ﻭﳌﻮﺍﻛﺒﺔ‬
‫ﺃﺣﺪﺍﺙ ﺍﻟﻮﺣﻲ ﻭﺑﻴﺎﻥ ﺗﺪﺭﺟﻪ ‪ ،‬ﻭﻹﺩﺭﺍﻙ ﺷﻲﺀ ﻳﺴﲑ ﻣﻦ ﺣﻜﻤﺘﻪ – ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ، -‬ﻭﻫﻨﺎﻙ ﺗﻘﺴﻴﻤﺎﺕ ﻭﺗﻔﺮﻳﻌﺎﺕ‬
‫ﺃﺧﺮﻯ ﳝﻜﻨﻚ ﻣﺘﺎﺑﻌﺘﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺍﺑﻂ ﺍﻟﺘﺎﱄ ‪:‬‬
‫‪http://www.alifta.net/fatawa/fatawasubjects.aspx?View=Page&HajjEntryID=0&HajjEntryName‬‬
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‫‪ 11‬ﺭﻭﻯ ﺫﻟﻚ ﺍﻟﺒﺨﺎﺭﻱ )‪ (203 /4) (3623‬ﻭﻣﺴﻠﻢ )‪.(1904 /4) (2450‬‬
‫‪ 12‬ﻗﺎﻝ ﺍﻟﺴﺨﺎﻭﻱ ‪" :‬ﺭﺟﻼﻥ ﻋﺪﻻﻥ ﻳﺸﻬﺪﺍﻥ ﻋﻠﻰ ﺃﻧﻪ ﻛﺘﺐ ﺑﲔ ﻳﺪﻱ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﺃﻭ‬
‫ﺃﻧﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺴﺒﻌﺔ ﺍﻟﱵ ﻧﺰﻝ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ" ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪" :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﺎﻫﺪﻳﻦ ﺍﳊﻔﻆ ﻭﺍﻟﻜﺘﺎﺑﺔ" ‪.‬‬
‫‪ 13‬ﺇﻻ ﺛﻼﺙ ﺁﻳﺎﺕ ﳏﻔﻮﻇﺔ ﻟﺪﻯ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻫﻲ ‪)) :‬ﻟﻘﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻝ ‪ ((...‬ﺇﱃ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ )‪128‬‬
‫‪ ، (129 ،‬ﻭﻗﻮﻟﻪ – ﺟﻞ ﺷﺄﻧﻪ ‪)) : -‬ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺭﺟﺎﻝ ﺻﺪﻗﻮﺍ ‪) ((...‬ﺍﻷﺣﺰﺍﺏ ‪ (23‬ﻭﻟﻜﻨﻬﺎ ﻏﲑ ﻣﻜﺘﻮﺑﺔ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﺇﻻ ﻣﻦ ‪‬ﻗﺒ‪‬ﻞ ﺻﺤﺎﰊ ﻭﺍﺣﺪ ﻓﻘﻂ ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﺧﺰﳝﺔ ‪ ،‬ﺧﺰﳝﺔ ﺑﻦ ﺛﺎﺑﺖ‬
‫ﺍﻷﻧﺼﺎﺭﻱ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ، -‬ﻭﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺟﻌﻞ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ –‬
‫ﺷﻬﺎﺩﺗﻪ ﺗﻌﺪﻝ ﺷﻬﺎﺩﺓ ﺭﺟﻠﲔ ﻣﻦ ﺍﻷﻣﺔ ‪ ،‬ﻭﻓﻴﻪ ﻗﺼﺔ ﺭﻭﺍﻫﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﳘﺎ ﺑﺄﺳﺎﻧﻴﺪ ﺻﺤﻴﺤﺔ ‪ ،‬ﻓﺄﺛﺒﺘﻮﻫﺎ ‪،‬‬
‫ﺱ‬
‫ﺏ ﻣﻊ ‪‬ﺧ ‪‬ﺰ‪‬ﻳ ‪‬ﻤ ﹶﺔ ‪‬ﻭﹶﺃﺑﹺﻲ ‪‬ﺧ ‪‬ﺰ‪‬ﻳﻤ‪‬ﺔ ‪ ،‬ﻗﻴﻞ ‪‬ﻫ ‪‬ﻮ ﺑﻦ ﹶﺃ ‪‬ﻭ ﹺ‬
‫ﻭﻗﻴﻞ ﻭﺟﺪﻭﺍ ﺁﻳﱵ ﺍﻟﺘﻮﺑﺔ ﻣﻊ ﺃﰊ ‪‬ﺧ ‪‬ﺰ ‪‬ﻳ ‪‬ﻤ ﹶﺔ ﺑﹺﺎﹾﻟ ﹸﻜ‪‬ﻨ‪‬ﻴ ‪‬ﺔ ‪ ،‬ﻭﻭﺟﺪﻭﺍ ﺁ‪‬ﻳ ﹶﺔ ﺍﹾﻟﹶﺄ ‪‬ﺣﺰ‪‬ﺍ ﹺ‬
‫ﺙ ‪‬ﺑ ‪‬ﻦ ‪‬ﺧ ‪‬ﺰ‪‬ﻳ ‪‬ﻤ ﹶﺔ‪ .‬ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ – ‪ 852‬ﻫـ ﺭﲪﻪ‬ ‫ﺸﻬ‪‬ﻮ ‪‬ﺭ ﹺﺑ ﹸﻜ‪‬ﻨ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ﺩ‪‬ﻭ ﹶﻥ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ‪‬ﻭﻗ‪‬ﻴ ﹶﻞ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﺤ‪‬ﺎ ﹺﺭ ﹸ‬
‫ﺻ ‪‬ﺮ ‪‬ﻡ ‪‬ﻣ ‪‬‬
‫ﺑ‪ ‬ﹺﻦ ‪‬ﻳﺰﹺﻳ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ﹶﺃ ‪‬‬
‫‪6‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻣﻨﻘﻮﻁ ﻭﻻ ﻣﻌﺠﻢ ‪ ،‬ﳛﺘﻤﻞ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﳌﺼﺤﻒ ﰲ ﺣـﻮﺯﺓ ﺃﰊ ﺑﻜـﺮ‬
‫ﺣﱴ ﺗﻮﰲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ‪ 13‬ﻫـ( ‪ ،‬ﰒ ﻛﺎﻥ ﰲ ﺣﻮﺯﺓ ﻋﻤﺮ ﺣﱴ ﺍﺳﺘﺸﻬﺪ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )ﳏﺮﻡ ‪ 24‬ﻫـ( ‪ ،‬ﰒ ﺁﻝ ﺍﳌﺼﺤﻒ ﺇﱃ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺣﻔﺼﺔ ﺑﻨﺖ ﻋﻤﺮ – ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﺎ ‪. -‬‬

‫ﻭﰲ ﻋﺼﺮ ﻋﺜﻤﺎﻥ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻭﰲ ﻓﺘﺢ ﺃﺭﻣﻴﻨﻴﺔ ﻭﺃﺫﺭﺑﻴﺠﺎﻥ ﺳﻨﺔ ‪ 25‬ﻫـ ﺗﻘﺮﻳﺒ‪‬ﺎ ‪،‬‬
‫ﺍﻟﺘﻘﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺷﱴ ﺍﻷﻣﺼﺎﺭ ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﲨﺎﻋﺎﺕ ﻭﻳﻘـﺮﺅﻭﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﺎﺧﺘﻠﻔﻮﺍ ﰲ ﻗﺮﺍﺀﺍ‪‬ﻢ ‪ ،‬ﺃﻳﻬﺎ ﺃﺻﺢ ؟! ﻭﻛﻠﻬﻢ ﻳﻘﻮﻝ "ﻫﻜﺬﺍ ﺗﻠﻘﻴﺘﻬﺎ" ‪ ،‬ﻭﻛﺎﺩﻭﺍ ﻳﻘﺘﺘﻠﻮﻥ‬
‫‪ ،‬ﻓﻘﺪﻡ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ‪ ،‬ﻭﻗﺎﻝ ‪" :‬ﺃﺩﺭﻙ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﻗﺒﻞ ﺃﻥ ﳜﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ" ﻓﺄﻣﺮ ﻋﺜﻤﺎﻥ ﺯﻳﺪ‪‬ﺍ ﺑﺈﻋـﺎﺩﺓ ﻧﺴـﺦ‬
‫ﻣﺼﺤﻒ ﺣﻔﺼﺔ ﺇﱃ ﺳﺘﺔ ﻣﺼﺎﺣﻒ ‪ ،‬ﺗﺸﺘﻤﻞ ﰲ ﳎﻤﻮﻋﻬﺎ ﻋﻠﻰ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ‪ ،‬ﰒ ﺃﻣـﺮ‬
‫ﺑﺈﺭﺳﺎﳍﺎ ﺇﱃ ﺍﻷﻣﺼﺎﺭ ﲟﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻟﻐﺘﻬﻢ ﻭﻗﺮﺍﺀ‪‬ﻢ ﺍﻟﱵ ﺗﻠﻘﻮﻫﺎ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺭﺳـﻮﻝ‬
‫ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻓﺄﻣﺴﻚ ﻋﻨﺪﻩ ﻣﺼﺤﻔﹰﺎ )ﻭﻳﺴﻤﻰ ﺑﺎﳌﺼﺤﻒ ﺍﳌـﺪﱐ‬
‫ﺍﳋﺎﺹ( ‪ ،‬ﰒ ﺃﺑﻘﻰ ﻟﻌﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻣﺼﺤﻔﹰﺎ )ﻭﻳﺴﻤﻰ ﺑﺎﳌﺼﺤﻒ ﺍﳌﺪﱐ ﺍﻟﻌﺎﻡ( ‪ ،‬ﻭﺃﺭﺳﻞ ﺑـﺎﻗﻲ‬
‫ﺍﳌﺼﺎﺣﻒ ﺇﱃ ﺑﺎﻗﻲ ﺍﻷﻣﺼﺎﺭ ‪ ،‬ﻭﺃﺭﺳﻞ ﻣﻊ ﻛﻞ ﻣﺼﺤﻒ ﻗﺎﺭﺋﹰﺎ ﻣﺘﻘﻨ‪‬ﺎ ﳌﺎ ﺗﻠﻘﺎﻩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫– ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ، 14 -‬ﻭﺃﻣﺮ ﺑﺈﺣﺮﺍﻕ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﻣﺼﺎﺣﻒ ﺇﻻ ﻣﺼـﺤﻒ‬
‫ﺣﻔﺼﺔ ؛ ﻓﻘﺪ ﺭﺩﻩ ﺇﻟﻴﻬﺎ ﻭﻓﺎ ًﺀ ﺑﺎﻟﻌﻬﺪ ‪ ،‬ﺣﱴ ﻃﻠﺒﻪ ﻣﻨﻬﺎ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﺣﲔ ﻭﱄ ﺍﳌﺪﻳﻨـﺔ‬
‫ﻓﺄﺑﺖ ‪ ،‬ﺣﱴ ﺗﻮﻓﻴﺖ ﺃﻣﻨﺎ ﺣﻔﺼﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﺳﻨﺔ ‪ 45‬ﻫـ ‪ ،‬ﻓﺄﻋﺎﺩ ﻣﺮﻭﺍﻥ ﻃﻠﺒﻪ‬
‫ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻓﺄﻋﻄﺎﻩ ﺇﻳﺎﻩ ﻓﺄﺣﺮﻗﻪ ‪ ،‬ﻭﻟﻌﻠﻪ ﻓﻌﻠﻪ ﺫﻟﻚ ﺳـﺪ‪‬ﺍ‬
‫ﻟﻠﺮﻳﻌﺔ ‪ ،‬ﻭﺧﻮﻓﹰﺎ ﻣﻦ ﻭﻗﻮﻋﻪ ﰲ ﻳﺪ ﺃﺣﺪ ﻳﺴﺘﻨﺴﺨﻪ ؛ ﺣﱴ ﳛﺘﻤﻞ ﺑﺬﻟﻚ ﻭﺟﻮﻫ‪‬ﺎ ﺃﺧﺮﻯ ﻣـﺎ‬
‫ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻻﺳﻴﻤﺎ ﻭﻗﺪ ﺃﻣﺮ ﻋﺜﻤﺎﻥ ﺑﻨﺴﺦ ﺍﳌﺼﺎﺣﻒ ﺍﻟﺴـﺘﺔ ﻭﺗﺼـﺤﻴﺤﻬﺎ‬
‫ﻭﻣﺮﺍﺟﻌﺘﻬﺎ ﰒ ﺇﺭﺳﺎﳍﺎ ﺇﱃ ﺍﻷﻣﺼﺎﺭ ‪.‬‬

‫ﺕ ﹶﺃ‪‬ﺗ‪‬ﺘ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ‬

‫ﺚ ‪‬ﺟ ‪‬ﻤ ﹺﻊ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬ ‪‬‬
‫ﺍﷲ ‪ -‬ﰲ ﺍﻟﻔﺘﺢ ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻭ‪‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ – ﻭﺟﻮﺩ ﺍﻵﻳﺎﺕ ﻣﻜﺘﻮﺑﺔ ‪ -‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ﻓ‪‬ﻲ ‪‬ﺣﺪ‪‬ﻳ ‪‬‬
‫ﺖ ﹶﻟﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ‬ ‫ﺐ" ‪ .‬ﺍﻟﻔﺘﺢ )‪ ، (518 /8‬ﻗﺎﻝ ‪ " :‬ﻭ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻧ‪‬ﻨ‪‬ﺒ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻪ‪ ‬ﹶﺃ ﱠﻥ ﺁ‪‬ﻳ ﹶﺔ ﺍﻟ‪‬ﺘ ‪‬ﻮ‪‬ﺑ ‪‬ﺔ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺛﹶﺎﹺﺑ ‪‬‬ ‫ﺴ ﹺ‬ ‫ﻉ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬‫‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﻗﹶﺎ ﹺ‬
‫ﻒ ﻓ‪‬ﻲ ‪‬ﻋ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ" ﺍﻟﻔﺘﺢ )‪. (345 /8‬‬ ‫ﺴ ‪‬ﺦ ﺍﹾﻟ ‪‬ﻤﺼ‪‬ﺎ ‪‬ﺣ ‪‬‬ ‫ﺏ ‪‬ﻭ ‪‬ﺟﺪ‪‬ﻫ‪‬ﺎ ﹶﻟﻤ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻓ‪‬ﻲ ‪‬ﻋ ‪‬ﻬ ‪‬ﺪ ﹶﺃﺑﹺﻲ ‪‬ﺑ ﹾﻜ ﹴﺮ ﻭ‪‬ﺁ‪‬ﻳ ﹸﺔ ﺍﹾﻟﹶﺄ ‪‬ﺣﺰ‪‬ﺍ ﹺ‬
‫‪ 14‬ﻟﻠﻤﺰﻳﺪ ﺍﻧﻈﺮ ﺍﳌﺨﺘﺼﺮ ﺍﳌﻔﻴﺪ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﻹﲰﺎﻋﻴﻞ ﺍﻟﺸﺮﻗﺎﻭﻱ )‪. (215‬‬
‫‪7‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻭﺍﻟﻴﻮﻡ ﻭﺭﻏﻢ ﻣﺎ ﻋﺎﻧﺘﻪ ﺍﻷﻣﺔ ﻣﻦ ﺗﻔﺮﻕ ﻭﲤﺰﻕ ‪ ،‬ﺣﻔﻆ ﺍﷲ ﻛﺘﺎﺑﻪ ﺍﳌﺒﲔ ﻭﺫ‪‬ﻛـﺮﻩ ﺍﳊﻜـﻴﻢ ‪،‬‬
‫ﻭﺃﲨﻌﺖ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻠﻬﺎ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﻻ ﺍﻋﺘﺒﺎﺭ ﲟﻦ ﺷﺬﹼ ﻭﺧﺎﻟﻒ ﺫﻟﻚ ‪ ،‬ﺑﻞ‬
‫ﺇﱐ ﺃﻗﻮﻝ ‪ ،‬ﺻﺪﻕ ﺍﷲ ‪ ،‬ﻭﻣﻦ ﺃﺻﺪﻕ ﻣﻦ ﺍﷲ ﻗﻴﻼ ؟! ﻭﻣﻦ ﺃﺻﺪﻕ ﻣﻦ ﺍﷲ ﺣﺪﻳﹰﺜﺎ ؟! ﺇﺫ ﺃﺧﱪ‬
‫ﻕ ﻭ‪ ‬ﻓـﻲ ﺃﹶﹾﻧﹸﻔ ‪‬ﺴـ ﹺﻬﻢ‪ ‬ﺣ‪‬ﺘﱠـﻰ ﻳ‪‬ﺘﹶﺒ‪‬ـﻴ‪‬ﻦ‪ ‬ﻟﹶﻬ‪‬ـﻢ‪ ‬ﺃﹶﻧﱠـﻪ‪‬‬
‫ﰲ ﻛﺘﺎﺑﻪ ‪ )) :‬ﺳﹸﻨﺮﹺﻳ ﹺﻬﻢ‪ ‬ﺁﻳ‪‬ﺎ‪‬ﺗﻨﹶـﺎ ‪‬ﻓـﻲ ﺍﻟﹾﺂﻓﹶـﺎ ﹺ‬
‫ﻛ ﱢﻞ ﺷﹶﻲ‪‬ﺀٍ ﺷﹶﻬﹺﻴﺪ‪) ((‬ﻓﺼﻠﺖ ‪. (53‬‬
‫ﻜﻒ‪ ‬ﹺﺑﺮ‪‬ﺑ‪‬ﻚ‪ ‬ﺃﹶﻧﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﹸ‬
‫ﺍﹾﻟﺤ‪‬ﻖ‪ ‬ﺃﹶﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪ ‬ﹾ‬

‫ﻭﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﺎ ﻳﺆﻛﺪ ﺷﻬﺎﺩﺓ ﺍﻟﺒﺸﺮ ﲨﻴﻌ‪‬ﺎ ﻟﻠﻘﺮﺁﻥ ﺑﺄﻧﻪ ﺍﻟـﻨﺺ ﺍﳋﺎﻟـﺪ‬
‫ﺍﶈﻔﻮﻅ ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ‪ ،‬ﺍﻗﺮﺅﻭﺍ ﺇﻥ ﺷﺌﺘﻢ ﻗـﻮﻝ ﺍﷲ –‬
‫ﺗﻌﺎﱃ ‪)) : -‬ﺑ‪ ‬ﹾﻞ ﻫ‪‬ﻮ‪ ‬ﹸﻗﺮ‪‬ﺁﻥ‪ ‬ﻣ‪‬ﺠﹺﻴﺪ‪ . ‬ﻓـﻲ ﻟﹶـﻮ‪‬ﺡﹴ ﻣ‪‬ﺤ‪‬ﹸﻔـﻮﻅﹲ(( )ﺍﻟﱪﻭﺝ ‪ . (22 ، 21‬ﻫﻜﺬﺍ‬
‫ﻗﺮﺃﻫﺎ ﻧﺎﻓﻊ ﻭﺣﺪﻩ ﺑﺮﻓﻊ ﺍﻟﻈﺎﺀ ﻣﻦ ))ﻣﺤﻔـﻮﻅﹲ(( ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺻﻔ ﹰﺔ ﻟﻠﻘﺮﺁﻥ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺷﻬﺪ ﺑﻪ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ ‪ ،‬ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺣﻴﺪ ﺍﶈﻔﻮﻅ ﺑﻜﻠﻤﺎﺗﻪ ﻭﺣﺮﻭﻓﻪ ‪ ،‬ﻭﺭﲰﻪ ﻭﻧﻄﻘـﻪ ‪ ،‬ﺑﻘﺮﺍﺀﺍﺗـﻪ‬
‫ﻭﺭﻭﺍﻳﺎﺗﻪ ‪ ،‬ﺑﻞ ﺑﺘﻔﺴﲑﻩ ﻭﻣﺎ ﺷﺬ ﻣﻦ ﻗﺮﺍﺀﺍﺗﻪ ‪ ،‬ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺷﻬﺪﻭﺍ ﺑﺬﻟﻚ ؛ ﻷ‪‬ـﻢ‬
‫ﻅ((‬
‫ﺡ ﻤﺤﻔﻭ ‪‬‬ ‫ﻳﺆﻣﻨﻮﻥ ﺑﻌﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ‪ ،‬ﻭﻗﺮﺃ ﺑﺎﻗﻲ ﺍﻟﻘﺮﺍﺀ ))ﺒل ﻫﻭ ﻗﺭﺁﻥ ﻤﺠﻴﺩ‪ ‬ﻓﻲ ﻝﻭ ﹴ‬
‫ﻅ(( ﺑﺎﻋﺘﺒﺎﺭﻩ ﺻﻔ ﹰﺔ ﻟﻠﹼﻮﺡ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺆﻣﻦ ﺑﻪ ﺇﻻ ﺍﳌﺆﻣﻨﻮﻥ ؛ ﻷﻥ‬
‫ﲞﻔﺾ ﺍﻟﻀﺎﺩ ﻣﻦ ))ﻤﺤﻔﻭ ‪‬‬
‫ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻏﻴﺐ ‪ .‬ﻓﺎﳊﻤﺪ ﻋﻠﻰ ﺇﻧﻌﺎﻣﻪ ‪ ،‬ﻭﺍﻟﺸﻜﺮ ﻟﻪ ﻋﻠﻰ ﺇﺣﺴﺎﻧﻪ ‪ ،‬ﺃﻥ ﻭﻓﻘﻨـﺎ ﳊﻔـﻆ‬
‫ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺑﻴﺎﻧﻪ ‪ ،‬ﻭﲨﻊ ﻃﺮﻗﻪ ‪ ،‬ﻭﲢﺮﻳﺮ ﺇﺗﻘﺎﻧﻪ ؛ ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻗﺎﻣﻮﺍ‬
‫ﺣﺮﻭﻓﻪ ﻭﺣﺪﻭﺩﻩ ‪ ،‬ﻭﻧﻌﻤﻬﻢ ﺍﷲ ﺑﺎﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺑﻌﺪ ﺍﻟﺮﺣﻴﻞ ﻭﺍﻟﻨﺴﻴﺎﻥ ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ‬
‫ﺍﳋ‪‬ﺬﻻﻥ ﻭﺳﻮﺀ ﺍﳋﺘﺎﻡ‪.‬‬

‫‪8‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﺮﺳﺎﻟﺔ‬

‫ﻧﻘﺪﻡ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻮﺟﺰﺓ ﻗﺮﺍﺀ ﹰﺓ ﻫﻲ ﺃﻭﺳﻊ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺃﺻﻮﻟﹰﺎ ﻭﻓﺮﺷ‪‬ﺎ ‪ ،‬ﻗﺮﺃ‬
‫ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ -‬ﲝﺮﻭﻓﻬﺎ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ‪ ،‬ﻭﻫـﻲ‬
‫ﻣﻦ ﺃﺣﺐ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺇﱃ ﻗﻠﻮﺏ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ – ﺕ ‪290‬‬
‫ﻫـ ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﺳﺄﻟﺖ ﺃﰊ – ﺕ ‪ 241‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪ : -‬ﺃﻱ‪ ‬ﺍﻟﻘﺮﺍﺀﺓ ﺃﺣﺐ‪ ‬ﺇﻟﻴـﻚ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻗﺮﺍﺀﺓ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ -‬ﺃﻱ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ‪ ، -‬ﻭﻗﺎﻝ ﺇﻣﺎﻡ ﺩﺍﺭ ﺍﳍﺠـﺮﺓ ﻣﺎﻟـﻚ – ﺕ‬
‫‪ 179‬ﻫـ ﺭﲪﻪ ﺍﷲ – "ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ﺳﻨﺔ" ‪ ،‬ﺇ‪‬ﺎ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑـﻦ ﺃﰊ‬
‫ﻧﻌﻴﻢ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﺃﰊ ﺭﻭﱘ – ﺕ ‪ 169‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﺍﻟﺬﻱ ﺗﻠﻘﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺳﺒﻌﲔ‬
‫ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻭﻗﺪ ﺍﺷﺘﻬﺮ ﻋﻦ‬
‫ﺷﻴﻮﺧﻪ ‪ ،‬ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺟﻌﻔﺮ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﻘﺎﻉ – ﺕ ‪ 128‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪ -‬؛ ﺫﻟﻚ ﻟﻜﺜﺮﺓ‬
‫ﺷﻴﻮﺧﻪ ﻭﻃﻮﻝ ﻓﺘﺮﺓ ﺇﻣﺎﻣﺘﻪ ﻟﻺﻗﺮﺍﺀ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ – ﻋﻠﻰ ﺳﺎﻛﻨﻬﺎ ﺃﺯﻛﻰ ﺍﻟﺼﻼﺓ ﻭﺃﻃﻴﺐ‬
‫ﺍﻟﺴﻼﻡ – ﻓﻘﺪ ﺃﻗﺮﺃ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﲔ ﺳﻨﺔ ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﻮﺍﻓﻞ ﺍﳊﺠﻴﺞ ﲤﺮ ﺑﻪ ﺫﻫﺎﺑ‪‬ﺎ ﻭﺇﻳﺎﺑ‪‬ﺎ‬
‫– ﻻ ﺳﻴﻤﺎ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ﺍﻷﻗﺼﻰ "ﺍﳌﻐﺮﺏ" ﻭﺍﻷﻭﺳﻂ "ﺍﳉﺰﺍﺋﺮ" ﻭﺍﻷﺩﱏ "ﺗﻮﻧﺲ" ‪ ،15‬ﻓﻴﻨﻬﻞ‬
‫ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻣﻨﻪ ﻭﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺑﻼﺩﻫﻢ ﻓﻴﻨﻘﻠﻮﺍ ﻣﺎ ﺗﻌﻠﻤﻮﻩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻧﺎﻓﻊ ﻭﺍﻟﻔﻘﻪ ﻋـﻦ‬
‫ﻣﺎﻟﻚ ‪ ،‬ﻭﻗﺪ ﺃﻗﺮﺃ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺋﻤﺔ ﻛﺎﶈﺪﺙ ﺍﳌﺸﻬﻮﺭ ﺳﻌﻴﺪ ﺑـﻦ ﻣﻨﺼـﻮﺭ – ﺕ‬
‫‪ 227‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻛﻔﻘﻴﻪ ﻣﺼﺮ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ – ﺕ ‪ 175‬ﻫــ ﺭﲪـﻪ ﺍﷲ –‬
‫ﻭﻛﺈﻣﺎﻡ ﺍﻷﺋﻤﺔ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ‪ ،‬ﻭﻣﻦ ﺗﻮﺍﺿﻊ ﻧﺎﻓﻊ ﺃﻧﻪ ﻗﺮﺃ ﺍﳌﻮﻃﺄ ﻛﺎﻣﻠﹰﺎ ﻋﻠﻰ ﺗﻠﻤﻴﺬﻩ ﻣﺎﻟﻚ ‪،‬‬
‫ﻭﻣﺎﻟﻚ ﻳﺼﻐﺮ ﻧﺎﻓﻌ‪‬ﺎ ﺑﺜﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ‪ ،‬ﻭﻗﻴﻞ ﺑﻠﻎ ﻋﺪﺩ ﻃﻼﺑﻪ ‪ 250‬ﺭﺟﻠﹰﺎ ‪ ،‬ﺃﺷـﻬﺮﻫﻢ‬
‫ﺃﺭﺑﻌﺔ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﻭﺇﺳﺤﺎﻕ ﻭﻗﺎﻟﻮﻥ ﻭﻭﺭﺵ ‪.‬‬

‫ﻭﺃﻣﺎ ﰲ ﺍﳊﺪﻳﺚ ﻓﻘﺪ ﺭﻭﻯ ﻋﻦ ﻣﺎﻟﻚ ﻭ ﺣﺪﺙ ﻋﻦ ﻧﺎﻓﻊ ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﻷﻋﺮﺝ ﻭﻋﺎﻣﺮ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﻭﺃﰊ ﺍﻟﺰﻧﺎﺩ ‪ ،‬ﻭﻭﺛﻘﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻨﻬﻢ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﺃﺑـﻮ ﺣـﺎﰎ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ ‪.‬‬

‫‪ 15‬ﻫﺬﺍ ﻫﻮ ﺍﻻﺻﻄﻼﺡ ﺍﳌﻌﺮﻭﻑ ﻗﺪﳝ‪‬ﺎ ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺻﻄﻼﺡ ﺍﳌﻌﺎﺻﺮ ﻓﻴﻘﻮﻝ ﺇﻥ ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ ﺗﺸﻜﻠﻪ ﲬﺲ ﺩﻭﻝ )ﻟﻴﺒﻴﺎ‬
‫ﻭﺗﻮﻧﺲ ﻭﺍﳉﺰﺍﺋﺮ ﻭﺍﳌﻐﺮﺏ ﻭﻣﻮﺭﻳﺘﺎﻧﻴﺎ(‪.‬‬
‫‪9‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻳﺮﻭﻯ ﺃﻧﻪ ﳌﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺃﺑﻨﺎﺅﻩ ﺃﻭﺻﻨﺎ‪ .‬ﻓﻘـﺎﻝ ﳍـﻢ ‪" :‬ﺍﺗﻘـﻮﺍ ﺍﷲ ﻭﺃﺻـﻠﺤﻮﺍ‬
‫‪16‬‬
‫ﺫﺍﺕ ﺑﻴﻨﻜﻢ ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﻴﻦ"‬

‫ﺭﺣﻢ ﺍﷲ ﺇﻣﺎﻣﻨﺎ ﻧﺎﻓﻌ‪‬ﺎ ﺭﲪﺔ ﻭﺍﺳﻌﺔ ‪ ،‬ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ ‪ ،‬ﻭﺃﳊﻘﻨﺎ ﺑـﻪ ﰲ ﺍﻟﺼـﺎﳊﲔ ‪،‬‬
‫ﻭﲨﻌﻨﺎ ﻣﻊ ﺇﻣﺎﻡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻗﺪﻭﺓ ﺍﻟﻘﺮﺍﺀ ﻭﺳﻴﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺳﻴﺪﻧﺎ ﻭﺣﺒﻴﺒﻨﺎ ﳏﻤﺪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺻ ﱢﻞ ﺍﻟﻠﻬﻢ ﻭﺳﻠﱢﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬

‫ﺳﻨﺘﻌﺮﻑ ﺑﺈﺫﻥ ﺍﷲ ﻋﻠﻰ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﻣﻦ ﺧﻼﻝ ﻫـﺬﻩ ﺍﻷﺳـﺌﻠﺔ‬

‫ﻭﺃﺟﻮﺑﺘﻬــﺎ ‪ ،‬ﻭﻧﺴــﺄﻝ ﺍﷲ ﺍﻹﺧــﻼﺹ ﻭﺍﻟﺘﻮﻓﻴــﻖ ﻭﺍﻟﻘﺒــﻮﻝ ‪ ،‬ﻭﻧﻌــﻮﺫ ﺑــﺎﷲ ﻣــﻦ‬
‫ﺍﻟﺨﻄﺄ ﻭﺍﻟﺰﻟﻞ ‪.‬‬

‫ﺱ ‪ : 1‬ﻣﺎ ﻫﻲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ ؟‬

‫ﺝ‪ : 1‬ﻋﺮﻓﻨﺎ ﻣﻨﺬ ﻗﻠﻴﻞ ﺃﻥ ﺃﺷﻬﺮ ﺗﻼﻣﻴﺬ ﻧﺎﻓﻊ ﺃﺭﺑﻌﺔ ‪ ،‬ﻭﳍـﺆﻻﺀ ﺍﻷﺭﺑﻌـﺔ ﺭﻭﺍﺓ ﻣﺘﻘﻨـﻮﻥ ‪،‬‬
‫ﺳﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺃﺗﻘﻨﻬﻢ ﻭﺃﺷﻬﺮﻫﻢ ﰲ ﺍﻟﻌﺮﺽ ﺍﻟﺘﺎﱄ ‪:‬‬

‫‪-1‬ﺇﺳ ــﻤﺎﻋﻴﻞ ﺑ ــﻦ ﺟﻌﻔ ــﺮ ﺑ ــﻦ ﺃﺑ ــﻲ ﻛﺜﻴ ــﺮ ﺍﻷﻧﺼ ــﺎﺭﻱ ﺍﻟﻤ ــﺪﻧﻲ )‪ 180 – 130‬ﻫ ـ ـ‬
‫ﺭﺣﻤﻪ ﺍﷲ( ‪ ،‬ﻭﺃﻓﻀﻞ ﺭﻭﺍﺗﻪ ﺍﺛﻨﺎﻥ ‪:‬‬

‫ﺱ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ ﺳﻨﺔ ﺑﻀﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ ﺭﲪﻪ ﺍﷲ( ‪،‬‬

‫ﺃ‪-‬ﺃﺑﻮ ﺍﻟ ‪‬ﺰﻋ‪‬ﺮﺍﺀ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭ ﹴ‬
‫ﺗﻠﻘﻰ ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻮﺍﺳﻄﺔ ‪.‬‬

‫ﺍﻗﺘﺒﺴﻬﺎ ﻣﻦ ﺃﻭﻝ ﺍﻷﻧﻔﺎﻝ )ﺁﻳﺔ ﺭﻗﻢ ‪ (1‬ﻓﺤﺬﻑ ﺍﻟﻔﺎﺀ ﻣﻦ ﻗﻮﻝ ﺍﷲ – ﺗﻌﺎﱃ – ))ﻓﺎﺗﻘﻮﺍ(( ‪.‬‬ ‫‪16‬‬

‫‪10‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺏ‪-‬ﺃﲪﺪ ﺑﻦ ﹶﻓ ‪‬ﺮﺡ ﺑﻦ ﺟﱪﻳﻞ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻀﺮﻳﺮ ﺍ ﹸﳌ ﹶﻔﺴ‪‬ﺮ‪) 17‬ﺕ ‪ 303‬ﻫـ ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘﻰ‬
‫ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻮﺍﺳﻄﺔ ‪.‬‬

‫ﻭﺍﻟﻮﺳﻴﻂ ﺑﲔ ﺃﰊ ﺍﻟﺰﻋﺮﺍﺀ ﻭﺍﺑﻦ ﻓﺮﺡ ﻭﺑﲔ ﺇﲰﺎﻋﻴﻞ ﻫﻲ ﺃﺑﻮ ﻋﻤﺮ ﺣﻔﺺ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒـﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺻﻬﺒﺎﻥ ﺍ َﻷ ‪‬ﺯﺩ‪‬ﻱ ﺍﻟﺪﻭﺭﻱ ﺍﻟﻨﺤﻮﻱ – )‪ 246 -150‬ﻫـ( ﺭﲪﻪ ﺍﷲ ‪.18 -‬‬

‫‪-2‬ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻤ‪‬ﺴ‪‬ﻴ‪‬ﺒﻲ ﺍﻟﻤﺪﻧﻲ )ﺕ ‪ 206‬ﻫـ ﺭﺣﻤﻪ ﺍﷲ( ‪ ،‬ﻭﺃﻓﻀﻞ ﺭﻭﺍﺗﻪ ﺍﺛﻨﺎﻥ ‪:‬‬

‫ﺃ‪-‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ )ﺍﺑﻨﻪ ﺕ ‪ 236‬ﻫـ ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘﻰ ﻋﻦ ﺇﺳﺤﺎﻕ ﻣﺒﺎﺷﺮﺓ ‪.‬‬

‫ﺏ‪-‬ﳏﻤﺪ ﺑﻦ ‪‬ﺳ ‪‬ﻌﺪ‪‬ﺍﻥ ﺍﻟﻜﻮﰲ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻀﺮﻳﺮ )ﺕ ‪ 231‬ﻫـ ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘـﻰ ﻋـﻦ‬
‫ﺇﺳﺤﺎﻕ ﻣﺒﺎﺷﺮﺓ ‪.‬‬

‫‪-3‬ﻗﺎﻟﻮﻥ ‪ ،‬ﻋﻴﺴﻰ ﺑﻦ ‪‬ﻣﻴﻨﹶﺎ ﺍﻟﻤﺪﻧﻲ )ﺕ ‪ 220‬ﻫـ ﺭﺣﻤﻪ ﺍﷲ( ‪ ،‬ﻭﺃﻓﻀﻞ ﺭﻭﺍﺗﻪ ﺛﻼﺛﺔ ‪:‬‬

‫ﺃ‪-‬ﺃﺑﻮ ﻧﺸﻴﻂ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍ ﹶﳌ ‪‬ﺮﻭ‪‬ﺯﻱ )ﺕ ‪ 258‬ﻫـ ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘﻰ ﻋﻦ ﻗﺎﻟﻮﻥ ﻣﺒﺎﺷﺮﺓ‬
‫‪.‬‬

‫ﳊ ﹾﻠﻮ‪‬ﺍﱐ‪) 19‬ﺕ ‪ 250‬ﻫـ ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘﻰ ﻋـﻦ ﻗـﺎﻟﻮﻥ‬

‫ﺏ‪-‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍ ﹸ‬
‫ﻣﺒﺎﺷﺮﺓ ‪.‬‬

‫ﺝ‪-‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪ‪‬ﺎﺩ ﺑﻦ ﺯﻳﺪ ﺍﻟﻘﺎﺿﻲ ﺍﻷّ ‪‬ﺯﺩ‪‬ﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫)ﺕ ‪ 282‬ﻫـ ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘﻰ ﻋﻦ ﻗﺎﻟﻮﻥ ﻣﺒﺎﺷﺮﺓ ‪.‬‬

‫‪-4‬ﻭﺭﺵ ‪ ،‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻤﺼﺮﻱ )ﺕ ‪ 197‬ﻫـ ﺭﺣﻤﻪ ﺍﷲ( ‪ ،‬ﻭﺃﻓﻀﻞ ﺭﻭﺍﺗﻪ ﺛﻼﺛﺔ ‪:‬‬

‫‪ 17‬ﺫﻛﺮ ﺷﻴﺨﻨﺎ ﻣﺒﺎﺭﻙ ﺍﻟﻜﺮﻛﻮﺭﻱ – ﻭﻟﺪ ‪ 1364‬ﻫـ ‪ 1945 ،‬ﻡ ﺣﻔﻈﻪ ﺍﷲ – ﺃﻥ ﺷﻴﺨﻬﻢ ﻋﻼﻝ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬
‫ﺍﻟﻌﺸﺮﺍﻭﻱ ﺍﻟﻘﺎﲰﻲ ‪ ،‬ﻛﺎﻥ ﻳﺪﺍﻋﺒﻬﻢ ﻭﻳﻘﻮﻝ ﺍﳌﹸﻔﺴ‪‬ﺮ ﺑﻔﺘﺢ ﺍﻟﺴﲔ ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﰲ ﻟﻔﻈﻪ ﻫﻮ "ﺍﳌﻔﺴ‪‬ﺮ" ﺑﻜﺴﺮﻫﺎ ﻛﻤﺎ‬
‫ﻧﺼﺖ ﻋﻠﻴﻪ ﻛﺘﺐ ﺍﻷﻋﻼﻡ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫‪ 18‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺍﺟﺘﻬﺎﺩ‪‬ﺍ ﰲ ﲨﻊ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺣﱴ ﻗﻴﻞ ﻫﻮ ﺃﻭﻝ ﻣﻦ ﲨﻊ ﺍﻟﻘﺮﺍﺀﺍﺕ ‪ ،‬ﻭﻟﻌﻠﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺑﺬﻟﻚ "ﰲ‬
‫ﻋﺼﺮﻩ" ‪ ،‬ﻓﻘﺪ ﻗﺮﺃ ﻋﻠﻰ ﺍﻟﻜﺴﺎﺋﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﻭﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺟﻌﻔﺮ ﺍﳌﺪﱐ ‪ ،‬ﻭﻗﺎﻝ ﺃﺩﺭﻛﺖ ﺣﻴﺎﺓ‬
‫ﻧﺎﻓﻊ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻱ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻟﺮﺣﻠﺖ ﺇﻟﻴﻪ ‪.‬‬
‫‪ 19‬ﻫﻮ ﻧﻔﺴﻪ ﺍﳊﻠﻮﺍﱐ ﺃﺷﻬﺮ ﻃﺮﻕ ﻫﺸﺎﻡ ﻋﻦ ﺍﺑﻦ ﻋﺎﻣﺮ ‪ ،‬ﻭﻗﺮﺃ ﺃﻳﻀ‪‬ﺎ ﻋﻠﻰ ﺧﻠﻒ ﺍﻟﺒﺰ‪‬ﺍﺭ ﺍﳌﺸﻬﻮﺭ ﺑﲔ ﻃﻼﺏ ﺍﻟﺪﺭﺓ‬
‫ﻒ ﺍﻟﻌﺎﺷﺮ ‪.‬‬
‫ﻭﺍﻟﻄﻴﺒﺔ ﲞﻠ ‪‬‬
‫‪11‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺃ‪-‬ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻳﺴﺎﺭ ﺍﻷﺯﺭﻕ ﺍﳌﺼﺮﻱ )ﺕ ‪ 240‬ﻫـ ﺭﲪـﻪ ﺍﷲ( ‪،‬‬
‫ﺗﻠﻘﻰ ﻋﻦ ﻭﺭﺵ ﻣﺒﺎﺷﺮﺓ ‪.‬‬

‫ﺏ‪-‬ﺃﺑﻮ ﺍﻷﺯﻫﺮ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟ ‪‬ﻌ‪‬ﺘﻘ‪‬ﻲ‪) 20‬ﺕ ‪ 231‬ﻫـ ﺭﲪﻪ ﺍﷲ(‬
‫‪ ،‬ﺗﻠﻘﻰ ﻋﻦ ﻭﺭﺵ ﻣﺒﺎﺷﺮﺓ ‪.‬‬

‫ﺝ‪-‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ )ﺕ ‪ 296‬ﻫـ ﺭﲪﻪ ﺍﷲ( ﺗﻠﻘﻰ ﻋـﻦ ﻭﺭﺵ‬
‫ﺑﻮﺍﺳﻄﺔ ﺃﺻﺤﺎﺑﻪ ﻭﺃﺻﺤﺎﺏ ﺃﺻﺤﺎﺑﻪ ‪.‬‬

‫ﻭﻗﺪ ﺃﻓﺎﺩ ﻭﺃﺟﺎﺩ ﺩ‪/‬ﺍﻟﺘﻬﺎﻣﻲ ﺍﻟﺮﺍﺟﻲ – ﺣﻔﻈﻪ ﺍﷲ ﻭﺟﺰﺍﻩ ﺧﲑ‪‬ﺍ – ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﺼﺎﺭﻩ ﳍـﺬﻩ‬
‫ﺍﻟﻄﺮﻕ ﰲ ﲢﻘﻴﻘﻪ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﻛﺘﺎﺏ "ﺍﻟﺘﻌﺮﻳﻒ" ﻟﻠﺪﺍﱐ ﻛﻤﺎ ﰲ ﺍﻟﺮﺳﻢ ﺍﻟﺘﺎﱄ ‪:‬‬

‫‪ 20‬ﺍﻹﻣﺎﻡ ﺍﳌﺎﻟﻜﻲ ﺍﳌﺼﺮﻱ ﺍﳌﺸﻬﻮﺭ ‪ ،‬ﺍﳌﻘﺪﻡ ﰲ ﺍﳌﺬﻫﺐ ‪ ،‬ﺻﺎﺣﺐ ﻣﺎﻟﻚ ﻭﺃﺛﺒﺖ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻭﺃﳒﺐ ﻃﻼﺑﻪ ‪ ،‬ﺻﺤﺒﻪ‬
‫ﻋﺸﺮﻳﻦ ﺳﻨﺔ ‪ ،‬ﻭﱂ ﻳﺘﺨﻠﻒ ﻋﻦ ﳎﺎﻟﺴﻪ ﺇﻻ ﻟﻌﺬﺭ ﺷﺪﻳﺪ ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺃﺻﻞ ﺍﳌﺪﻭﻧﺘﲔ ‪ ،‬ﻣﺪﻭﻧﺔ ﺳﺤﻨﻮﻥ ﻭﻣﺪﻭﻧﺔ ﺃﺳﺪ‬
‫ﺑﻦ ﺍﻟﻔﺮﺍﺕ ‪ -‬ﺕ ‪ 191‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪ ،‬ﻭﻫﺬﺍ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻗﺎﺭﺉ ﻣﺘﻘﻦ ‪ ،‬ﻭﻣﻦ ﺃﳒﺐ ﻃﻼﺏ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ ؛‬
‫ﺫﺭﻳ ﹰﺔ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺼﻠﺤﻨﺎ ﻭﻳﺼﻠﺢ ﺃﺑﻨﺎﺀﻧﺎ ‪.‬‬
‫‪12‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺱ‪ : 2‬ﻣ ــﺎ ﻫ ــﻲ ﻃ ــﺮﻕ ﺍﻹﻣ ــﺎﻡ ﺍﻟ ــﺪﺍﻧﻲ – ﺕ ‪ 444‬ﻫ ــ ‪ ،‬ﺭﺣﻤ ــﻪ ﺍﷲ – ﻟﻠﻌﺸ ــﺮ‬
‫ﺍﻟﻨﺎﻓﻌﻴﺔ ؟‬

‫ﺝ‪ : 2‬ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﱐ ﺃﺳﺎﻧﻴﺪﻩ ﻟﺘﻠﻚ ﺍﻟﻄﺮﻕ ﲨﻴﻌ‪‬ﺎ ‪ ،‬ﲢﺪﻳﺜﹰﺎ ﻭﻗﺮﺍﺀﺓ ﻓﻘﺎﻝ ‪:‬‬

‫ﺫﻛﺮ ﺃﺳﺎﻧﻴﺪ ﺭﻭﺍﻳﺔ ﺇﺳﻤﺎﻋﻴﻞ‬

‫ﻃﺮﻳﻖ ﺃﺑﻲ ﺍﻟﺰﱠﻋ‪‬ﺮ‪‬ﺍﺀَ )ﺍﺑﻦ ﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭ ﹴﺱ( ‪:‬‬
‫ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﻟﺪﺍﱐ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻗﺮﺍﺀﺓ ﻋﻠﻴﻪ ﺑﺎﻟﻔﺴﻄﺎﻁ ‪ ،‬ﻗﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺍﻟﺰﻋﺮﺍﺀ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻋﻤﺮ ﺍﻟﺪﻭﺭﻱ ‪،‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ـﺎ‬
‫ﻋﻠﻰ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻭﻗﺎﻝ ﻗـﺮﺃﺕ ﻋﻠـﻰ ﺃﰊ‬
‫ﺍﻟﺰﻋﺮﺍﺀ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﻟﺪﻭﺭﻱ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳﻖ ﺍﺑﻦ ﻓﺮﺡ )ﺍﻟﻤﻔﹶﺴ‪‬ﺮ( ‪ :‬ﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪـﺪ ‪ ،‬ﻭﻗـﺎﻝ‬
‫ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﻓﺮﺡ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﻟﺪﻭﺭﻱ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗـﺎﻝ‬
‫ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺪ ﺃﻓﺎﺩ ﻭﺃﺟﺎﺩ ﺩ‪/‬ﺍﻟﺘﻬﺎﻣﻲ ﺍﻟﺮﺍﺟﻲ – ﺣﻔﻈﻪ ﺍﷲ ﻭﺟﺰﺍﻩ ﺧﲑ‪‬ﺍ – ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﺼﺎﺭﻩ ﳍـﺬﻩ‬
‫ﺍﻟﻄﺮﻕ ﰲ ﲢﻘﻴﻘﻪ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﻛﺘﺎﺏ "ﺍﻟﺘﻌﺮﻳﻒ" ﻟﻠﺪﺍﱐ ﻛﻤﺎ ﰲ ﺍﻟﺮﲰﲔ ﺍﻟﺘﺎﻟﻴﲔ ‪:‬‬

‫‪13‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪14‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺫﻛﺮ ﺇﺳﻨﺎﺩ ﺭﻭﺍﻳﺔ ﺍﻟﻤﺴﻴ‪‬ﺒﻲ‬
‫ﻃﺮﻳﻖ ﺍﺑﻨﻪ ﻣﺤﻤﺪ ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻜﺎﺗﺐ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ‪ ،‬ﻗﺎﻝ ﺣـﺪﺛﻨﺎ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﺮﺝ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳌﺴﻴﱯ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠـﻰ ﻋﺒـﺪ‬
‫ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﻭﺭﻭﺫﻱ ﺑﺒﻐﺪﺍﺩ ‪ ،‬ﻭﻗـﺎﻝ ﱄ‬
‫ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻳﻮﻧﺲ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﳛﲕ ﺑـﻦ‬
‫ﻋﺒﺪ ﺭﺑﻪ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ‬
‫ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳﻖ ﻣﺤﻤﺪ ﺑﻦ ﺳ‪‬ﻌﺪﺍﻥ ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺧﻮﺍﺳﱵ ﺍﳌﻘﺮﺉ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻃﺎﻫﺮ ﺑﻦ‬
‫ﺃﰊ ﻫﺎﺷﻢ ‪ ،‬ﻭﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﻭﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ ‪ ،‬ﻗـﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺍﳌﺴ‪‬ﻴﺒﹺﻲ ﻋﻦ ﻧﺎﻓﻊ‪.‬‬

‫‪15‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ ﺍﻟﻀﺮﻳﺮ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ـﺎ‬
‫ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻭﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﻣﺴﺘﻮﺭ ‪ ،‬ﻭﻗﺎﻻ ﻗﺮﺃﻧﺎ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻭﺍﺻﻞ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﺑﻦ ﺳـﻌﺪﺍﻥ ‪،‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﳌﺴﻴﱯ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ‪.‬‬
‫ﻭﻗﺪ ﺃﻓﺎﺩ ﻭﺃﺟﺎﺩ ﺩ‪/‬ﺍﻟﺘﻬﺎﻣﻲ ﺍﻟﺮﺍﺟﻲ – ﺣﻔﻈﻪ ﺍﷲ ﻭﺟﺰﺍﻩ ﺧﲑ‪‬ﺍ – ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﺼﺎﺭﻩ ﳍـﺬﻩ‬
‫ﺍﻟﻄﺮﻕ ﰲ ﲢﻘﻴﻘﻪ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﻛﺘﺎﺏ "ﺍﻟﺘﻌﺮﻳﻒ" ﻟﻠﺪﺍﱐ ﻛﻤﺎ ﰲ ﺍﻟﺮﲰﲔ ﺍﻟﺘﺎﻟﻴﲔ ‪:‬‬

‫‪16‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺫﻛﺮ ﺇﺳﻨﺎﺩ ﺭﻭﺍﻳﺔ ﻗﺎﻟﻮﻥ‬
‫ﻃﺮﻳﻖ ﺃﺑﻲ ﻧﺸﻴﻂ ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﻭﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳌﻘﺮﺉ ‪،‬‬
‫ﺃﻥ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺑﻮﻳﺎﻥ ‪ ،‬ﻗﺎﻝ ﺃﻗﺮﺃﱐ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ‪ ،‬ﻗﺎﻝ ﺃﻗـﺮﺃﱐ ﺃﺑـﻮ‬
‫ﻧﺸــﻴﻂ ﳏﻤــﺪ ﺑــﻦ ﻫــﺎﺭﻭﻥ ‪ ،‬ﻗــﺎﻝ ﺃﻗــﺮﺃﱐ ﻗــﺎﻟﻮﻥ ‪ ،‬ﻗــﺎﻝ ﺃﻗــﺮﺃﱐ ﻧــﺎﻓﻊ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ﻭﻋﻠﻰ ﻏﲑﻩ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻓﺎﺭﺱ ﺑـﻦ‬
‫ﺃﲪﺪ ‪ ،‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﳌﻘﺮﺉ ‪،‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺣﺴﺎﻥ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻧﺸﻴﻂ ‪ ،‬ﻭﻗﺎﻝ ﻗـﺮﺃﺕ‬
‫ﻋﻠﻰ ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳﻖ ﺍﻟﺤﻠﻮﺍﻧﻲ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﺑﻮ ﻣﺴﻠﻢ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜـﺮ‬
‫ﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﳉﻤﺎﻝ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳊﻠﻮﺍﱐ ﻋـﻦ‬
‫ﻗﺎﻟﻮﻥ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﺃﰊ ﺍﻟﻔﺘﺢ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ‬
‫‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ ﺷ‪‬ـ‪‬ﻨ‪‬ﺒﻮﺫ ‪،‬‬

‫‪17‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﳉ ‪‬ﻤﺎﻝ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﳊﻠﻮﺍﱐ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻗـﺎﻟﻮﻥ ‪ ،‬ﻭﻗـﺎﻝ‬ ‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍ ﹶ‬
‫ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ‪.‬‬
‫ﻭﻗﺮﺃ ﱄ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﲪﺎﺩ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗـﺮﺃﺕ‬
‫ﳉ ‪‬ﻤﺎﻝ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﳊﻠﻮﺍﱐ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ‬‫ﻋﻠﻰ ﺍ ﹶ‬
‫‪.‬‬
‫ﻭﻗﺎﻝ ﱄ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ‪ :‬ﻭﻗﺮﺃﺕ ﺑﺮﻭﺍﻳﺔ ﺃﰊ ‪‬ﻋ ‪‬ﻮ ‪‬ﻥ ﻋﻦ ﺍﳊﻠﻮﺍﱐ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ‪.‬‬
‫ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺍﳊﺴﻦ ﺑﻦ ﺻﺎﱀ ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﲪﺪﻭﻥ ‪ ،‬ﻭﻗﺎﻻ ﱄ ﻗﺮﺃﻧﺎ ﻋﻠﻰ ﺃﰊ ‪‬ﻋ ‪‬ﻮ ‪‬ﻥ‬
‫ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﳊﻠﻮﺍﱐ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺮﺃﺕ ﺃﻧﺎ ‪‬ﺎ ﺧﺘﻤﺔ ﻛﺎﻣﻠﺔ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ ‪ ،‬ﺑﻀﻢ ﺍﳌﻴﻢ ﻋﻨﺪ ﺍﳌﻴﻢ ‪ ،‬ﻭﻋﻨﺪ ﺍﳍﻤﺰﺓ ‪ ،‬ﻭﻋﻨـﺪ‬
‫ﺁﺧﺮ ﺍﻵﻳﺔ ‪.‬‬
‫ﻭﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺍﻟﻘﺎﺿﻲ ﻓﺤﺪﺛﻨﺎ ‪‬ﺎ ﻃﺎﻫﺮ ﺑﻦ ﻏﻠﺒﻮﻥ ﻗﺮﺍﺀﺓ ﻣﲏ ﻋﻠﻴﻪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﰊ ﺭﲪﻪ ﺍﷲ ‪،‬‬
‫ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﻗﺎﻟﻮﻥ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﻳﻀﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﻗـﺎﻟﻮﻥ‬
‫ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗﺎﻝ ﻗـﺮﺃﺕ ﻋﻠـﻰ‬
‫ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺪ ﺃﻓﺎﺩ ﻭﺃﺟﺎﺩ ﺩ‪/‬ﺍﻟﺘﻬﺎﻣﻲ ﺍﻟﺮﺍﺟﻲ – ﺣﻔﻈﻪ ﺍﷲ ﻭﺟﺰﺍﻩ ﺧﲑ‪‬ﺍ – ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﺼﺎﺭﻩ ﳍـﺬﻩ‬
‫ﺍﻟﻄﺮﻕ ﰲ ﲢﻘﻴﻘﻪ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﻛﺘﺎﺏ "ﺍﻟﺘﻌﺮﻳﻒ" ﻟﻠﺪﺍﱐ ﻛﻤﺎ ﰲ ﺍﻟﺮﺳﻮﻡ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪18‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪19‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪20‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪21‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺫﻛﺮ ﺃﺳﺎﻧﻴﺪ ﺭﻭﺍﻳﺔ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ‪:‬‬
‫ﻃﺮﻳـﻖ ﺍﻷﺯﺭﻕ ‪ :‬ﻗﺎﻝ ﺍﻟﺪﺍﱐ ﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑﻦ ﹶﻏ ﹾﻠ‪‬ﺒﻮﻥ ﻗﺮﺍﺀﺓ ﻣﲏ ﻋﻠﻴﻪ ‪ ،‬ﻗﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺮﻭﺍﻥ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺳﻴﻒ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻳﻌﻘﻮﺏ‬
‫ﺍﻷﺯﺭﻕ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ‪.‬‬
‫ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﺧﻠﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﲪﺪﺍﻥ ﺑـﻦ‬
‫ﺧﺎﻗﺎﻥ ﺍﳌﻘﺮﺉ ﰲ ﻣﺴﺠﺪﻩ ﺑﺎﻟﻔﺴﻄﺎﻁ ‪.‬‬
‫ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﺃﺳﺎﻣﺔ ﻭﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﺮﺧﺎﺀ ﻭﻋﻠﻰ ﻏﲑﳘﺎ‬
‫‪ ،‬ﻭﻗﺎﻻ ﱄ ﻗﺮﺃﻧﺎ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﺎﺱ ﺍﻟﻜﺒﲑ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻳﻌﻘﻮﺏ ‪،‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻭﺭﺵ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ‪ :‬ﻗﺎﻝ ﺍﻟﺪﺍﱐ ﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤـﺮ ﺍﻟﻘﺎﺿـﻲ‬
‫ﺍﳉﻴﺰﻱ ﻗﺮﺍﺀﺓ ﻣﲏ ﻋﻠﻴﻪ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻌﺘﻴﻖ ﲟﺼﺮ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺟﺎﻣﻊ ‪ ،‬ﻗﺎﻝ ﺣـﺪﺛﻨﺎ‬
‫ﺑﻜﺮ ﺑﻦ ﺳﻬﻞ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ﻭﻋﻠﻰ ﻏﲑﻩ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻓﺎﺭﺱ ﻗﺮﺃﺕ ‪‬ﺎ ﺛﻼﺙ‬
‫ﺧﺘﻤﺎﺕ ﻋﻠﻰ ﺃﰊ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺍﳌﻘﺮﺉ ﺍﳊﻀﺮﻣﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‬
‫ﺑﻦ ﻣﺴﻜﲔ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﳕﺎﻃﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‬
‫‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻭﺭﺵ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳـﻖ ﺍﻷﺻـﺒﻬﺎﻧﻲ ‪ :‬ﻗﺎﻝ ﺍﻟﺪﺍﱐ ﺃﺧﱪﱐ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻔﺎﺭﺳـﻲ ﺃﻥ ﺃﺑـﺎ‬
‫ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﺃﰊ ﻫﺎﺷﻢ ﺣﺪﺛﻬﻢ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑـﻦ‬
‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ‬
‫‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻔﺎﺭﺳﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻛﻠﻪ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ‪ ،‬ﻭﺃﺧﱪﱐ ﺃﻧﻪ ﻗﺮﺃ ﻋﻠﻰ ﻣﻮﺍﺱ ﺑﻦ ﺳﻬﻞ ‪ ،‬ﻭﻗﺮﺃ ﻣـﻮﺍﺱ‬

‫‪22‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻋﻠﻰ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻭﻋﻠﻰ ﺩﺍﻭﻭﺩ ﺑﻦ ﺃﰊ ﻃﻴﺒﺔ ‪ ،‬ﻭﻗﺮﺀﺍ ﻋﻠﻰ ﻭﺭﺵ ‪ ،‬ﻭﻗﺮﺃ ﻭﺭﺵ ﻋﻠﻰ‬
‫ﻧﺎﻓﻊ ‪.21‬‬
‫ﻭﻗﺪ ﺃﻓﺎﺩ ﻭﺃﺟﺎﺩ ﺩ‪/‬ﺍﻟﺘﻬﺎﻣﻲ ﺍﻟﺮﺍﺟﻲ – ﺣﻔﻈﻪ ﺍﷲ ﻭﺟﺰﺍﻩ ﺧﲑ‪‬ﺍ – ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﺼﺎﺭﻩ ﳍـﺬﻩ‬
‫ﺍﻟﻄﺮﻕ ﰲ ﲢﻘﻴﻘﻪ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﻛﺘﺎﺏ "ﺍﻟﺘﻌﺮﻳﻒ" ﻟﻠﺪﺍﱐ ﻛﻤﺎ ﰲ ﺍﻟﺮﺳﻮﻡ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪ 21‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺴﺤﺎﰊ – ﺣﻔﻈﻪ ﺍﷲ ‪. (39 : 26) -‬‬
‫‪23‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪24‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺱ‪ : 3‬ﻫﻞ ﻫﻨﺎﻙ ﻃﺮﻕ ﺗﻔﺮﻳﻌﻴﺔ ﻟﻬﺬﻩ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ؟‬

‫ﺝ‪ : 3‬ﻧﻌﻢ ‪ ،‬ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻥ ﻃﺮﻕ ﻧﻘﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻛﺎﻧﺖ ﲢﺪﻳﺜﹰﺎ ‪ ،‬ﻭﻗﺮﺍﺀ ﹰﺓ ﻏﺎﻟﺒ‪‬ـﺎ ﻛﻤـﺎ‬
‫ﺭﺃﻳﺖ ﺁﻧﻔﹰﺎ ﻣﻦ ﺧﻼﻝ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﱐ – ﺕ ‪ 444‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ‬
‫‪ ،‬ﺣﺪﺛﲏ ‪‬ﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻼﻥ ‪ ،‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﻼﻥ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺍﻟﻄﺮﻕ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫ﻃﺮﻳﻖ ﺃﰊ ﺍﻟﺰﻋﺮﺍﺀ ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ ‪ ،‬ﻭﺃﰊ ﻧﺸﻴﻂ ‪ ،‬ﻭﺍﳊﻠـﻮﺍﱐ ‪،‬‬
‫ﻭﺍﻟﻘﺎﺿﻲ ‪ ،‬ﻭﺍﻷﺯﺭﻕ ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺼﻤﺪ ‪ ،‬ﻭﺍﻷﺻﺒﻬﺎﱐ ‪.‬‬

‫ﻭﻳﻼﺣﻆ ﺃﻧﻪ ﺫﻛﺮ ﻟﻸﺯﺭﻕ ﻃﺮﻳﻘﻴﻦ ‪:‬‬

‫ﻗﺎﻝ ﰲ ﺍﻷﻭﻝ ‪" :‬ﺣﺪﺛﲏ ﻃﺎﻫﺮ ﺑﻦ ﹶﻏ ﹾﻠ‪‬ﺒﻮﻥ ﻗﺮﺍﺀﺓ ﻣﲏ ﻋﻠﻴﻪ ﻋﻦ ﺍﺑﻦ ﺳﻴﻒ" ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﻟﺜﺎﱐ‬
‫ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﺑﻦ ﺧﺎﻗﺎﻥ ﻋﻦ ﺍﻟﻨﺤﺎﺱ ‪ ،‬ﻭﻟﻜﻨﺎ ﻧﻼﺣﻆ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺬﻛﺮﻭﻥ ﻃﺮﻳﻖ ﺃﰊ ﺟﻌﻔـﺮ‬
‫ﺃﲪﺪ ﺑﻦ ﻫﻼﻝ ﺍﻷﺯﺩﻱ ‪ ،‬ﺭﻏﻢ ﻋﺪﻡ ﺫﻛﺮ ﺍﻟﺪﺍﱐ ﻟﻪ ﰲ "ﺍﻟﺘﻌﺮﻳﻒ" ﻓﻤﺎ ﻭﺟﻪ ﺫﻟﻚ ؟‬

‫ﻧﻘﻮﻝ – ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ – ﺍﺑﻦ ﻫﻼﻝ ﺛﺎﺑﺖ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻌﺮﻳﻒ ‪ ،‬ﺑﻞ ﻭﺛﺎﺑﺖ ﻣـﻦ ﻃﺮﻳـﻖ‬
‫ﺍﻟﺸﺎﻃﺒﻴﺔ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ‪ ، 22‬ﻭﺃﻳﻀ‪‬ﺎ ﺛﺎﺑﺖ ﰲ ﺑﻌﺾ ﻃﺮﻕ ﺍﻟﺪﺍﱐ ﻛﻤﺎ ﰲ‬
‫ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﻌﺮﻳﻒ‪ ، 23‬ﻭﺫﻟﻚ ﻷﺳﺒﺎﺏ ﻣﻨﻬﺎ ‪:‬‬

‫ﺃﻧﻪ ﻣﻦ ﻃﺮﻕ ﺍﻟﻨﺤﺎﺱ ‪ ،‬ﻭﻟﻠﻨﺤﺎﺱ ﺗﺸﻌﺒﺎﺕ ﻛﺜﲑﺓ ﻣﺘﺼﻠﺔ ‪ ،‬ﺃﺷﺎﺭ ﺇﱃ ﺑﻌﻀﻬﺎ ﺍﻹﻣـﺎﻡ ﺍﺑـﻦ‬
‫ﺍﳉﺰﺭﻱ – ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺍﻟﻨﺸﺮ ‪ ،‬ﻭﺳﻴﺄﰐ ﻣﻌﻨﺎ ﺑﻌﺪ ﻗﻠﻴﻞ ﺫﻛﺮ ﺇﺳـﻨﺎﺩ ﺷـﻴﺨﻨﺎ ﻣﺒـﺎﺭﻙ‬
‫ﺍﻟﻜﺮﻛﻮﺭﻱ – ﺣﻔﻈﻪ ﺍﷲ – ﻋﻦ ﺍﺑﻦ ﻧﻔﻴﺲ ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﻭﻱ ﻋﻦ ﺃﰊ ﻋﺪﻱ ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﻋﺪﻱ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻠﻲ ﺍﳌﺼﺮﻱ ‪ ،‬ﺍﻟﺬﻱ ﺃﺧﺬ ﺍﻟﻘﺮﺍﺀﺓ ﻋﺮﺿﺎ ﻭﲰﺎﻋﺎ ﻋﻦ ﺍﻟﻄﺮﻳﻘﲔ ﺍﳌﺸـﻬﻮﺭﻳﻦ‬

‫ﳉﻜﹶﲏ – ﺣﻔﻈﻪ ﺍﷲ ‪: -‬‬‫‪ 22‬ﺍﻧﻈﺮ ﻣﺜﻼ ﲝﺚ ﺩ‪/‬ﺍﻟﺴﺎﱂ ﺍ ﹶ‬

‫‪http://www.gawthany.com/vb/showthread.php?t=13164‬‬
‫ﻭﺍﻧﻈﺮ ﲝﺚ ﺍﻟﺸﻴﺦ ‪ /‬ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ – ﺣﻔﻈﻪ ﺍﷲ ‪: -‬‬
‫‪http://www.ahlalhdeeth.com/vb/showthread.php?t=208723‬‬
‫ﻭﺍﻧﻈﺮ ﻣﺸﺎﺭﻛﺔ ﺃ‪/‬ﲨﻴﻠﺔ ﳏﻤﺪ – ﺣﻔﻈﻬﺎ ﺍﷲ ‪: -‬‬
‫‪http://r-warsh.com/vb/showthread.php?t=53430‬‬
‫‪23‬ﺍﻧﻈﺮ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻛﻤﺜﺎﻝ )ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﺹ ‪ ، (312‬ﻭﺭﻭﻯ ﻋﻨﻪ ﰲ ﺍﻟﺘﺤﺪﻳﺪ )‪. (94 /1‬‬
‫‪25‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻟﻸﺯﺭﻕ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻫﻼﻝ ﻭﺃﰊ ﺑﻜﺮ ﺑﻦ ﺳﻴﻒ ‪ ،‬ﻭﺭﻭﻯ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻦ ﺃﰊ ﻋـﺪﻱ ‪ -‬ﻋﺮﺿـﺎ‬
‫ﻭﲰﺎﻋﺎ ‪ -‬ﺍﺑﻦ ﻫﺎﺷﻢ ﻭﺇﲰﺎﻋﻴﻞ ﺍﳊﺪﺍﺩ ﻭﺍﺑﻦ ﺧﺎﻗﺎﻥ ﻭﻣﻜﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪.‬‬

‫ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺃﺛﺒﺖ ﺍﺑﻦ ﻏﺎﺯﻱ ﻭﻏﲑﻩ ﻃﺮﻳﻖ ﺍﺑﻦ ﻫﻼﻝ ﻛﻄﺮﻳﻖ ﺛﺎﻧﻴﺔ ﻟﻸﺯﺭﻕ ﻋﻦ ﻭﺭﺵ ‪،‬‬
‫ﻭﺍﻝﺨﻼﺼﺔ ﺃﻥ ﻝﻸﺯﺭﻕ ﻤﻥ "ﺍﻝﺘﻌﺭﻴﻑ" ﻁﺭﻴﻘﺎﻥ ﺭﺌﻴﺴﺎﻥ ‪:‬‬
‫ﺃ‪-‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺳﻴﻒ ﺍﻟ‪‬ﺘﺠﹺﻴﱯ ﺍﳌﺼﺮﻱ )ﺕ ‪307‬‬
‫ﻫـ ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘﻰ ﻋﻦ ﺍﻷﺯﺭﻕ ﻣﺒﺎﺷﺮﺓ ‪.‬‬

‫ﺏ‪ -‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﻫﻼﻝ ﺍﻷﺯﺩﻱ )ﺕ ‪ 310‬ﻫـ ﺭﲪﻪ ﺍﷲ( ﺗﻠﻘﻰ ﻋﻦ ﺍﻷﺯﺭﻕ ﺑﻮﺳﻴﻂ‬
‫‪ ،‬ﻫﻮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﺎﺱ ‪.‬‬

‫ﻭﺍﻧﻈﺮ ﺗﻠﺨﻴﺺ ﺍﻟﻄﺮﻕ ﻟﻠﺪﻛﺘﻮﺭ ﺍﻟﺘﻬﺎﻣﻲ ﺍﻟﺮﺍﺟﻲ ﺍﳍﺎﴰﻲ – ﺣﻔﻈﻪ ﺍﷲ ‪: -‬‬

‫‪26‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪27‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪28‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪29‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻜﻤﺎ ﻨﻼﺤﻅ ﺃﻥ ﺍﻝﺩﺍﻨﻲ ﻝﻡ ﻴﺫﻜﺭ "ﺤﺩﺜﻨﺎ" ﻓﻲ ﻤﻭﻀﻌﻴﻥ ‪:‬‬
‫ﺍﻷﻭﻝ ‪ :‬ﻃﺮﻳﻖ ﺍﺑﻦ ﻓﺮﺡ ﻋﻦ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﺁﺧﺮ ﻓﺮﻉ ﻋﻦ ﺍﳊﻠﻮﺍﱐ ﺑﺎﻟﺼﻠﺔ ﻋﻨﺪ ﺍﳌﻴﻢ ‪ ،‬ﻭﻋﻨـﺪ‬
‫ﺍﳍﻤﺰﺓ ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻔﻮﺍﺻﻞ ﺑﻐﲑ ﺣﺎﺋﻞ ‪.‬‬
‫ﰒ ﺗﻼﺣﻆ ﺃﻧﻪ ﺃﺣﻴﺎﻧﺎ ﻳﺬﻛﺮ ﻗﺮﺍﺀﺗﻪ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺄﺳﺎﻧﻴ ‪‬ﺪ ﻣﺘﻌﺪﺩﺓ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ‬
‫ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺗﻌﺮﺽ ﻟﻄﺮﻳﻖ ﺍﳊﻠﻮﺍﱐ ‪ ،‬ﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ ﻓﺎﺭﺱ ‪ ،‬ﰒ ﹶﻓ ‪‬ﺮﻉ ﺇﺳـﻨﺎﺩ‬
‫ﳉﻤ‪‬ﺎﻝ ‪ ،‬ﻭﺍﻵﺧﺮﺍﻥ ﻳﻨﺘـﻬﻴﺎﻥ ﺇﱃ ﺃﰊ ﻋ‪‬ـﻮ ‪‬ﻥ‬ ‫ﺃﰊ ﺍﻟﻔﺘﺢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﺳﺎﻧﻴﺪ ‪ ،‬ﺍﺛﻨﺎﻥ ﻳﻨﺘﻬﻴﺎﻥ ﺇﱃ ﺍ ﹶ‬
‫ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺟﻌﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺤﻠﻮﺍﱐ ﻃﺮﻳﻘﲔ ‪:‬‬
‫ﳉﻤ‪‬ﺎﻝ )ﺕ ‪ 289‬ﻫـ ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘﻰ ﻋﻦ‬
‫ﺃ‪-‬ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺃﰊ ﻣﻬﺮﺍﻥ ﺍ ﹶ‬
‫ﺍﳊﻠﻮﺍﱐ ﻣﺒﺎﺷﺮﺓ ‪.‬‬
‫ﺏ‪-‬ﺃﺑﻮ ﻋﻮﻥ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻥ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﺍﳉﻌﺪ ﺍﻟﻮﺍﺳﻄﻲ )ﺕ ﻗﺒﻞ ‪ 270‬ﻫــ‬
‫ﺭﲪﻪ ﺍﷲ( ‪ ،‬ﺗﻠﻘﻰ ﻋﻦ ﺍﳊﻠﻮﺍﱐ ﻣﺒﺎﺷﺮﺓ ‪.‬‬
‫ﻓﺘﺤﺼل ﻝﻠﻁﺭﻕ ﺍﻝﻌﺸﺭﺓ ﻝﻨﺎﻓﻊ ﺍﺜﻨﺎ ﻋﺸﺭ ﻁﺭﻴﻘﹰﺎ ﻫﻲ ‪:‬‬
‫‪-1‬ﻃﺮﻳﻖ ﺃﰊ ﺍﻟﺰﻋﺮﺍﺀ ﺍﺑﻦ ﻋﺒﺪﻭﺱ ‪ ،‬ﻭ‪-2‬ﻃﺮﻳﻖ ﺍﺑﻦ ﻓﺮﺡ ﺍﳌﻔﺴﺮ ‪ ،‬ﻛﻼﳘﺎ ﻋﻦ ﺇﲰﺎﻋﻴﻞ ‪.‬‬
‫ﺴﻴ‪‬ﱯ ‪.‬‬
‫ﻭ‪-3‬ﻃﺮﻳﻖ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭ‪-4‬ﻃﺮﻳﻖ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ ‪ ،‬ﻛﻼﳘﺎ ﻋﻦ ﺇﺳﺤﺎﻕ ﺍ ﹸﳌ ‪‬‬
‫ﻭ‪-5‬ﻃﺮﻳﻖ ﺃﰊ ﻧﺸﻴﻂ ﻋﻦ ﻗﺎﻟﻮﻥ ‪.‬‬
‫ﳉﻤ‪‬ﺎﻝ ‪ ،‬ﻭ‪-7‬ﺃﺑﻮ ﻋﻮﻥ ﺍﺑـﻦ‬
‫ﻭ‪-6‬ﻃﺮﻳﻖ ﺍﳊﻠﻮﺍﱐ ﻋﻦ ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻳﺘﻔﺮﻉ ﻋﻨﻪ ﻃﺮﻳﻘﺎﻥ ‪-6 :‬ﺍ ﹶ‬
‫ﻋﻮﻥ ﺍﻟﻮﺍﺳﻄﻲ ‪.‬‬
‫ﻭ‪-8‬ﻃﺮﻳﻖ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﻗﺎﻟﻮﻥ ‪.‬‬
‫ﻭ‪-9‬ﻃﺮﻳﻖ ﺃﰊ ﻳﻌﻘﻮﺏ ﺍﻷﺯﺭﻕ ﻋﻦ ﻭﺭﺵ ‪ ،‬ﻭﻳﺘﻔﺮﻉ ﻋﻨﻪ ﻃﺮﻳﻘﺎﻥ ‪-9 :‬ﺍﺑﻦ ﺳﻴﻒ ‪ ،‬ﻭ‪-10‬‬
‫ﺍﺑﻦ ﻫﻼﻝ ‪.‬‬
‫ﻭ‪-11‬ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﻌﺘﻘﻲ ﻋﻦ ﻭﺭﺵ ‪.‬‬
‫ﻭ‪-12‬ﻃﺮﻳﻖ ﺃﰊ ﺑﻜﺮ ﺍﻷﺻﺒﻬﺎﱐ ﻋﻦ ﻭﺭﺵ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫‪30‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺱ‪ : 4‬ﻤﺎ ﻫﻲ ﺃﻫﻡ ﻁﺭﻴﻘﺔ ﺍﺘﺨﺫﻫﺎ ﻋﻠﻤﺎﺀ ﺍﻝﻤﻐﺎﺭﺒﺔ ﻝﺤﻔﻅ ﺍﻝﻘﺭﺍﺀﺍﺕ‬
‫ﺍﻝﻌﺸﺭ ﻋﺎﻤﺔ ﻭﺤﻔﻅ ﺍﻝﻌﺸﺭ ﺍﻝﻨﺎﻓﻌﻴﺔ ﺨﺎﺼﺔ ؟‬
‫ﺝ‪ : 4‬ﻃﺮﻳﻘﺔ ﺍﻟﺘﺮﻣﻴﺰ ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﺍﺳﺘﻌﻤﻞ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻫﻮ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻭﺃﺑﻮ ﳏﻤـﺪ‬
‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ‪‬ﻓﲑ‪‬ﻩ ﺍﻟﺸﺎﻃﱯ – ﺕ ‪ 590‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﰲ ﻣﻨﻈﻮﻣﺘﻪ ﺍﻟﻔﺎﺋﻘﺔ ﺣﺮﺯ ﺍﻷﻣـﺎﱐ‬
‫ﻭﻭﺟﻪ ﺍﻟﺘﻬﺎﱐ ‪ ،‬ﻭﺍﳌﺸﻬﻮﺭﺓ ﺑﺎﻟﺸﺎﻃﺒﻴﺔ ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﻟﻜﻞ ﺍﻟﻘﺮﺍﺀ ﻭﺍﻟﺮﻭﺍﺓ ﺭﻣﻮﺯ‪‬ﺍ ﺣﺮﻓﻴﺔ ؛ ﻋﻠﻰ‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﲜﺪﻱ ﺍﳌﻐﺮﰊ‪) 24‬ﺃﲜﺪ ﻫﻮﺯ ﺣﻄﻲ ﻛﻠﻤﻦ ﺻﻌﻔﺾ ﻗﺮﺳﺖ ﺛﺨﺬ ﻇﻐﺶ(‪ 25‬ﻟﺼﻴﺎﻧﺔ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻻﺧﺘﻼﻁ ‪ ،‬ﻭﻟﺘﻴﺴﲑ ﺍﳊﻔﻆ ﻋﻠﻰ ﺍﻟﻄﻼﺏ ﺑﺮﻭﺍﺑﻂ ﺫﻫﻨﻴﺔ ‪ ،‬ﻳﺴـﻬﻞ‬
‫ﺍﺳﺘﺤﻀﺎﺭﻫﺎ ﻭﻗﺖ ﺍﳊﺎﺟﺔ ‪ ،‬ﻻﺳﻴﻤﺎ ﻋﻨﺪ ﺍﻟﻘﺮﺍﺀﺓ ﲜﻤﻊ ﻗﺮﺍﺀﺗﲔ ﺃﻭ ﺃﻛﺜﺮ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ ‪:‬‬

‫ﺉ ‪ ...‬ﺩﻟ‪‬ﻴﻠﹰﺎ ‪‬ﻋﻠﹶﻰ ﺍ ﹶﳌ‪‬ﻨﻈﹸﻮ ﹺﻡ ﹶﺃ ‪‬ﻭ ﹶﻝ ﹶﺃ ‪‬ﻭﻟﹶﺎ‬

‫ﺖ ﹶﺃﺑ‪‬ﺎ ﺟ‪‬ﺎ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﻗﹶﺎ ﹺﺭ ﹴ‬
‫‪ - 45‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺼﻠﹶﺎ‬
‫ﻚ ﺑﹺﺎﹾﻟﻮ‪‬ﺍ ﹺﻭ ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﻑ ﹸﺃ ‪‬ﺳﻤ‪‬ﻲ ﹺﺭﺟ‪‬ﺎﹶﻟ ‪‬ﻪ ‪ ...‬ﻣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ﹶﻘﻀ‪‬ﻲ ﺁﺗ‪‬ﻴ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬‬ ‫‪ - 46‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﺫ ﹾﻛﺮﹺﻱ ﺍﹾﻟ ‪‬‬

‫‪ 24‬ﲞﻼﻑ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﲜﺪﻱ ﺍﳌﺸﺮﻗﻲ ‪) :‬ﺃﲜﺪ ﻫﻮﺯ ﺣﻄﻲ ﻛﻠﻤﻦ ﺳﻌﻔﺺ ﻗﺮﺷﺖ ﺛﺨﺬ ﺿﻈﻎ( ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﺮﺗﻴﺐ ﺍﳍﺠﺎﺋﻲ‬
‫ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺸﺮﻗﻴﺔ ﻓﻬﻮ ‪:‬‬
‫ﺃ ‪ ،‬ﺏ ‪ ،‬ﺕ ‪ ،‬ﺙ ‪ ،‬ﺝ ‪ ،‬ﺡ ‪ ،‬ﺥ ‪ ،‬ﺩ ‪ ،‬ﺫ ‪ ،‬ﺭ ‪ ،‬ﺯ ‪ ،‬ﺱ ‪ ،‬ﺵ‪ ،‬ﺹ ‪ ،‬ﺽ ‪ ،‬ﻁ ‪ ،‬ﻅ ‪ ،‬ﻉ ‪ ،‬ﻍ ‪ ،‬ﻑ ‪ ،‬ﻕ ‪ ،‬ﻙ ‪ ،‬ﻝ ‪،‬‬
‫ﻡ ‪ ،‬ﻥ ‪ ،‬ﻫـ ‪ ،‬ﻭ ‪ ،‬ﻱ ‪.‬‬
‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﺍﳍﺠﺎﺋﻲ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻐﺮﺑﻴﺔ ﻫﻜﺬﺍ ‪:‬‬
‫ﺃ‪،‬ﺏ‪،‬ﺕ‪،‬ﺙ‪،‬ﺝ‪،‬ﺡ‪،‬ﺥ‪،‬ﺩ‪،‬ﺫ‪،‬ﺭ‪،‬ﺯ‪،‬ﻁ‪،‬ﻅ‪،‬ﻙ‪،‬ﻝ‪،‬ﻡ‪،‬ﻥ‪،‬ﺹ‪،‬ﺽ‪،‬ﻉ‪،‬ﻍ‪،‬ﻑ‪،‬ﻕ‪،‬‬
‫ﺱ ‪ ،‬ﺵ ‪ ،‬ﻫـ ‪ ،‬ﻭ ‪ ،‬ﻱ‪.‬‬
‫‪ 25‬ﻭﻳﺴﻤﻰ ﺃﻳﻀ‪‬ﺎ ﲝﺴﺎﺏ ﺍ ﹸ‬
‫ﳉﻤ‪‬ﻞ ‪:‬‬
‫ﺃ=‪ - 1‬ﺏ=‪ - 2‬ﺝ=‪ - 3‬ﺩ=‪ - 4‬ﻫـ=‪ - 5‬ﻭ=‪ - 6‬ﺯ=‪ - 7‬ﺡ=‪ 8‬ﻁ=‪ -9‬ﻱ=‪ - 10‬ﻙ=‪ - 20‬ﻝ=‪- 30‬‬
‫ﻡ=‪ - 40‬ﻥ=‪ - 50‬ﺹ=‪ 60‬ﻉ=‪ - 70‬ﻑ=‪ - 80‬ﺽ=‪ -90‬ﻕ=‪ - 100‬ﺭ=‪ - 200‬ﺱ=‪- 300‬‬
‫ﺕ=‪ 400‬ﺙ=‪ - 500‬ﺥ=‪ - 600‬ﺫ=‪ - 700‬ﻅ=‪-800‬ﻍ=‪ -900‬ﺵ=‪. 1000‬‬
‫ﺍﻧﻈﺮ ﻣﺸﺎﺭﻛﺔ ﺃﺳﺘﺎﺫﻧﺎ ﺃﰊ ﺧﺎﻟﺪ ﺍﻟﺴﻠﻤﻲ ﺩ‪/‬ﻭﻟﻴﺪ ﺇﺩﺭﻳﺲ ﺍﳌﻨﻴﺴﻲ – ﺣﻔﻈﻪ ﺍﷲ – ﰲ ﻣﻠﺘﻘﻰ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ‪:‬‬
‫‪http://islamport.com/w/amm/Web/2571/7205.htm‬‬
‫‪31‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫"ﻭﻗﺪ ﺍﻋﺘﻤﺪﺕ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﳌﻐﺮﺏ ﻫﺬﺍ ﺍﻟﺮﻣﺰ ﻭﺍﺳﺘﻌﻤﻠﻮﻩ ﰲ ﺗﺼﺤﻴﺢ ﺃﻟﻮﺍﺡ ﺍﻟﻄﻠﺒﺔ ‪،‬‬
‫ﻭﻋﻤﺪﻭﺍ ﺇﱃ ﺻﻴﺎﻏﺘﻪ ﰲ ﻛﻠﻤﺎﺕ ﳛﻔﻈﻬﺎ ﺍﳌﺘﻌﻠﻤﻮﻥ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺍﺳﺘﺤﻀﺎﺭﻩ‪ .‬ﻓﻘﺎﻟﻮﺍ ﰲ ﲨﻊ‬
‫ﺭﻣﻮﺯ ﺃﺋﻤﺔ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ‪:‬‬
‫ﺡ ﹶﻛ‪‬ﻨ ﹶﻔ ﹴﺮ( ‪ :‬ﺍﻷﻟﻒ ﻟﻨﺎﻓﻊ ﺍﳌﺪﱐ ‪ ،‬ﻭﺍﻟﺪﺍﻝ ﻻﺑﻦ ﻛﺜﲑ ﺍﳌﻜﻲ ‪ ،‬ﻭﺍﳊﺎﺀ ﻷﰊ ﻋﻤﺮﻭ ﺍﻟﺒﺼﺮﻱ ‪،‬‬ ‫)ﹶﺃ ‪‬ﺩ ‪‬‬
‫ﻭﺍﻟﻜﺎﻑ ﻻﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺸﺎﻣﻲ ‪ ،‬ﻭﺍﻟﻨﻮﻥ ﻟﻌﺎﺻﻢ ﺍﻟﻜﻮﰲ ‪ ،‬ﻭﺍﻟﻔﺎﺀ ﳊﻤﺰﺓ ﺍﻟﺰﻳﺎﺕ ‪ ،‬ﻭﺍﻟﺮﺍﺀ ﻷﰊ‬
‫ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻜﻤﻠﲔ ﻟﻠﻌﺸﺮﺓ )ﺍﻟﻌﺸﺮ ﺍﻟﻜﺒﲑ( ‪،‬‬

‫‪32‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻒ( ‪ :‬ﺍﻷﻟﻒ ﻷﰊ ﺟﻌﻔﺮ ﺍﳌﺪﱐ ‪ ،‬ﻭﺍﳊﺎﺀ ﻟﻴﻌﻘﻮﺏ ﺍﳊﻀﺮﻣﻲ ‪ ،‬ﻭﺍﻟﻔﺎﺀ‬ ‫ﻭﺭﻣﺰﻭﺍ ﳍﻢ ﺑـ)ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﳋﻠﻒ ﺍﻟﻌﺎﺷﺮ‪.‬‬
‫ﺤ ﹴﻖ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ﹶﻟ ﹾﻔ ﹴﺰ" ﻭﺗﻔﺼﻴﻠﻬﺎ‬
‫ﺺ ﹺﺑ ‪‬ﻤ ‪‬‬
‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ )ﺍﻟﻌﺸﺮ ﺍﻟﺼﻐﲑ( ‪ " :‬ﺟ‪‬ﻴ‪‬ﺘ ﹴ‬
‫ﺺ ‪ :‬ﺍﳉﻴﻢ ﻟﻮﺭﺵ ‪ ،‬ﻭﺍﻟﻴﺎﺀ ﻟﻴﻮﺳﻒ ﺍﻷﺯﺭﻕ ‪ ،‬ﻭﺍﻟﺘﺎﺀ ﻟﻠﻌﺘﻘﻲ ‪ ،‬ﻭﺍﻟﺼﺎﺩ‬ ‫ﻫﻜﺬﺍ ‪ :‬ﺟ‪‬ﻴ‪‬ﺘ ﹴ‬
‫ﻟﻸﺻﺒﻬﺎﱐ ‪.‬‬
‫ﺤ ﹴﻖ ‪ :‬ﺍﻟﺒﺎﺀ ﻟﻘﺎﻟﻮﻥ ‪ ،‬ﻭﺍﳌﻴﻢ ﶈﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﻭﺍﳊﺎﺀ ﻷﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳊﻠﻮﺍﱐ ‪،‬‬ ‫ﹺﺑ ‪‬ﻤ ‪‬‬
‫ﻭﺍﻟﻘﺎﻑ ﻟﻠﻘﺎﺿﻲ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳌﺎﻟﻜﻲ ‪.‬‬
‫‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ‪ :‬ﺍﻟﺴﲔ ﻹﺳﺤﺎﻕ ﺍﳌﺴﻴﱯ ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﻟﻮﻟﺪ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭﺍﻟﺪﺍﻝ ﶈﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ ﺍﻟﻀﺮﻳﺮ ‪.‬‬
‫ﹶﻟ ﹾﻔ ﹴﺰ ‪ :‬ﺍﻟﻼﻡ ﻹﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﻭﺍﻟﻔﺎﺀ ﻻﺑﻦ ﻓﺮﺡ ‪ ،‬ﻭﺍﻟﺰﺍﻱ ﻷﰊ ﺍﻟﺰﻋﺮﺍﺀ" ‪. 26‬‬

‫‪ 26‬ﻣﻮﻗﻊ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳌﻐﺮﺏ ﺑﺘﺼﺮﻑ ﻳﺴﲑ ‪.‬‬

‫‪33‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻭﻗﺪ ﺃﺧﱪﱐ ﺷﻴﺨﻲ ﺍﻟﻔﺎﺿﻞ ﻣﺒﺎﺭﻙ ﺍﻟﻜﺮﻛﻮﺭﻱ – ﺣﻔﻈﻪ ﺍﷲ – ﺑﺄ‪‬ﻢ ﻛﺎﻧﻮﺍ ﳚﻤﻌﻮﻥ ﻟﻨﺎﻓﻊ‬
‫ﻭﺍﳌﻜﻲ )ﻭﻣﻦ ﲨﻊ ‪‬ﻤﺎ ﻳﻠﻘﺒﻮﻧﻪ ﺑـ"ﻣﻜﺎﻭﻱ"( ‪ ،‬ﰒ ﳚﻤﻌﻮﻥ ﺑﺄﻫﻞ "ﲰﺎ" )ﻧﺎﻓﻊ ﻭﺍﳌﻜﻲ ﻭﺃﰊ‬
‫ﻋﻤﺮﻭ( ‪ ،‬ﰒ ﳚﻤﻌﻮﻥ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ )ﻭﻣﻦ ﳚﻤﻊ ‪‬ﻤﺎ ﻳﻠﻘﺒﻮﻧﻪ ﺑـ"ﲪﺰﺍﻭﻱ"( ‪ ،‬ﰒ ﳚﻤﻌﻮﻥ‬
‫ﺸ ﹺﺮ ﺍﻟﻜﱪﻯ‪) 27‬ﻣﻦ ﺍﻟﺸﺎﻃﺒﻴﺔ ﻭﺍﻟ ‪‬ﺪ ‪‬ﺭﺓ( ‪ ،‬ﰒ ﺍﻟﺼﻐﺮﻯ‪) 28‬ﻃﺮﻕ ﻧﺎﻓﻊ( ‪ ،‬ﻗﺎﻝ ﺷﻴﺨﻨﺎ – ﻧﻔﻊ‬
‫ﺑﺎﻟ ‪‬ﻌ ‪‬‬
‫ﺍﷲ ﺑﻪ – ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺮ ﰲ ﻗﻠﺔ ﻣﻦ ﻳﻘﺮﺅﻭﻥ ﺑﺎﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﰲ ﺍﳌﻐﺮﺏ ‪ ،‬ﻟﻜﻦ ﺍﻵﻥ ﺻﺎﺭﺕ‬
‫ﺍﻷﻣﻮﺭ ﺃﺳﻬﻞ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﻓﻴﺴﺘﻄﻴﻊ ﺍﻟﻄﺎﻟﺐ ﺍﳌﺘﻘﻦ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﺑﻌﺪ ﻭﺭﺵ ﻣﺒﺎﺷﺮﺓ ‪،‬‬
‫ﻭﻟﻌﻠﻤﺎﺋﻨﺎ ﺍﳌﻐﺎﺭﺑﺔ ﺭﻣﺰﻳﺎﺕ ﻋﻠﻰ ﻛﻞ ﺧﺘﻤﺔ ﻣﻦ ﻣﺎ ﺳﺒﻖ ‪ ،‬ﻭﻗﺪ ﺃﻃﻠﻌﲏ ﺷﻴﺨﻨﺎ – ﺑﺎﺭﻙ ﺍﷲ ﰲ‬
‫ﻋﻤﺮﻩ – ﻋﻠﻰ ﺭﻣﺰﻳﺎﺕ )ﻧﺎﻓﻊ ﻭﺍﳌﻜﻲ( ‪ ،‬ﻭﺭﻣﺰﻳﺎﺕ ﺍﻟﻌﺸﺮ ﺍﻟﺼﻐﺮﻯ ﻭﺍﻟﻜﱪﻯ ‪ ،‬ﻭﺍﻟﱵ ﻣﻜﺚ‬
‫ﰲ ﺧﻄﻬﺎ ﻭﲨﻌﻬﺎ ﰲ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻋﺎﻣ‪‬ﺎ ﰲ ﻣﺪﺭﺳﺔ ﺳـﻴﺪﻱ ﺍﻟـﺰﻭﻳﻦ ﲝـﻮﺯ‬
‫ﻣﺮﺍﻛﺶ – ﺍﳌﻐﺮﺏ ‪ ،‬ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻘﻨﲔ ‪ ،‬ﻭﺃﺑـﺮﺯﻫﻢ ﺍﻟﺸـﻴﺦ ﻋﺎﺑـﺪ‬
‫ﺍﻟﺴﻮﺳﻲ ‪ ،‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺍﳌﻌﻤﺮ ﻓﻮﻕ ﺍﳌﺎﺋﺔ ﻋﻼﻝ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﺸﺮﺍﻭﻱ ﺍﻟﻘﺎﲰﻲ ﺍﻟﻌﺒﺪﻱ‬
‫ﺸ ‪‬ﺮ‪‬ﻳ ﹺﻦ ‪ .‬ﻭﺍﻧﻈﺮ ﺗﻮﺛﻴﻖ ﺭﺳﻢ ﺷﻴﺨﻨﺎ ﻟﻸﻟﻮﺍﺡ ﻋﻦ‬
‫– ﺭﲪﻬﻤﺎ ﺍﷲ ‪ ، -‬ﻭﻗﺪ ﲨﻊ ﻋﻠﻴﻪ ﺷﻴﺨﻨﺎ ﺍﻟ ‪‬ﻌ ‪‬‬
‫ﺍﻟﻌﻼﻣﺔ ﻋﻼﻝ ﺍﻟﻌﺸﺮﺍﻭﻱ – ﺭﲪﻪ ﺍﷲ ‪. -‬‬

‫‪ 27‬ﲞﻼﻑ ﺍﺻﻄﻼﺡ ﺍﳌﺸﺎﺭﻗﺔ ‪ ،‬ﺍﻟﺬﻳﻦ ﺩﺭﺟﻮﺍ ﻋﻠﻰ ﺇﻃﻼﻕ ﻟﻘﺐ "ﺍﻟﻌﺸﺮ ﺍﻟﻜﱪﻯ" ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﻣﻦ ﻃﺮﻳﻖ‬
‫ﻃﻴﺒﺔ ﺍﻟﻨﺸﺮ ؛ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﺭﺏ ﺃﻟﻒ ﻃﺮﻳﻖ )‪ ، (980‬ﻭﻟﺘﻀﻤﻨﻬﺎ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﺍﻟﺼﻐﺮﻯ )ﻣﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﺸﺎﻃﺒﻴﺔ ﻭﺍﻟ ‪‬ﺪﺭ‪‬ﺓ( ‪.‬‬
‫‪ 28‬ﻫﺬﺍ ﲞﻼﻑ ﺍﺻﻄﻼﺡ ﺍﳌﺸﺎﺭﻗﺔ ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻠﻘﺒﻮﻥ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﻣﻦ ﺍﻟﺸﺎﻃﺒﻴﺔ ﻭﺍﻟ ‪‬ﺪﺭ‪‬ﺓ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺼﻐﺮﻯ ‪.‬‬
‫‪34‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻤﺜﺎل ﻝﺭﻤﺯﻴﺔ ﺠﻤﻊ ﺍﻝﻜﺒﺭﻯ ﻤﻥ ﺍﻝﺸﺎﻁﺒﻴﺔ ﻭﺍﻝ ‪‬ﺩﺭ‪‬ﺓ‬

‫‪35‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻤﺜﺎل ﻝﺭﻤﺯﻴﺔ ﺠﻤﻊ ﺍﻝﻌﺸﺭ ﺍﻝﺼﻐﺭﻯ )ﻁﺭﻕ ﻨﺎﻓﻊ(‬

‫‪36‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺱ‪ : 5‬ﻫﻞ ﻫﻨﺎﻙ ﻣﺘﻮﻥ ﻭﺷﺮﻭﺡ ﺗﺴﻬﻞ ﺣﻔﻆ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ ؟‬

‫ﺝ‪ : 5‬ﻧﻌﻢ ‪ ،‬ﻫﻨﺎﻙ ﻣﺘﻮﻥ ﻭﺷﺮﻭﺡ ﻛﺜﲑﺓ ﻟﻜﺘﺎﺏ "ﺍﻟﺘﻌﺮﻳﻒ" ﻟﻠﺪﺍﱐ ‪ ،‬ﻣﻨﻬﺎ ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﺍﳊﺼﺮ ‪:‬‬
‫‪-1‬ﻣﱳ "ﺗﻔﺼﻴﻞ ﻋﻘﺪ ﺍﻟﺪﺭﺭ" ﻟﻠﻌﻼﻣﺔ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﻏﺎﺯﻱ ﺍﳌﻜﻨﺎﺳﻲ ﻧﺰﻳﻞ ﻓﺎﺱ – ﺕ ‪ 919‬ﻫـ ﺭﲪﻪ ﺍﷲ – ‪.‬‬

‫‪"-2‬ﺍﻟﺮﻭﺽ ﺍﳉﺎﻣﻊ ﰲ ﺷﺮﺡ ﺍﻟﺪﺭﺭ ﺍﻟﻠﻮﺍﻣـﻊ" ﻟﻠﻌﻼﻣـﺔ ﺃﰊ ﺳـﺮﺣﺎﻥ ﻣﺴـﻌﻮﺩ ﲨـﻮﻉ‬

‫ﺠ‪‬ﻠﻤ‪‬ﺎﺳ‪‬ﻲ ﰒ ﺍﻟﻔﺎﺳﻲ ‪ -‬ﺕ ﺑﺴﻼ ﺳﻨﺔ ‪1119‬ﻫـ ﺭﲪﻪ ﺍﷲ‪ ، -‬ﻭﻟﻪ ﻛﺘـﺎﺏ "ﻛﻔﺎﻳـﺔ‬ ‫ﺴ‪‬‬‫ﺍﻟ ‪‬‬
‫ﺍﻟﺘﺤﺼﻴﻞ" ‪.‬‬
‫‪"-3‬ﺃﻧﻮﺍﺭ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺬﻭﻱ ﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻟﺘﻌﺮﻳﻒ" ﻟﻠﺸﻴﺦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ‬

‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻐﺎﺯﻱ ﺍﳉﺰﻭﱄ ﺍﳌﺸﻬﻮﺭ ﺑﺎﳊﺎﻣﺪﻱ – ﺻﻨﻔﻪ ﻋﺎﻡ ‪ 1026‬ﻫــ ﺭﲪﻪ ﺍﷲ ‪.-‬‬

‫‪" -4‬ﺗﻜﻤﻴﻞ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﻧﺎﻓﻊ" ﻟﻠﺸﻴﺦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﲪﺎﱐ ﺍﳌﺮﺍﻛﺸﻲ ‪ -‬ﻛﺎﻥ ﺣﻴﺎ ﺳﻨﺔ ‪ 1070‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪.-‬‬
‫ﻭﳍﺬﺍ ﺍﳌﻘﺮﺉ ﻣﺆﻟﻔﺎﺕ ﺃﺧﺮﻯ ﺃﻛﺜﺮﻫﺎ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﻳﺔ ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺪﺧﻞ ﰲ ﺍﻟـﻨﻈﻢ‬
‫ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﺻﺎﺣﺐ ﺍﻟﺪﺭﺭ ﺍﻟﻠﻮﺍﻣﻊ‪.‬‬
‫ﻓﺄﻣﺎ ﺃﺭﺟﻮﺯﺗﻪ ﻫﺬﻩ ﻓﺄﺭﺟﻮﺯﺓ ﻗﻴﻤﺔ ﻭﻣﺴﺘﻮﻋﺒﺔ ﻟﻠﻄﺮﻕ ﺍﳌﻌﺘﻤﺪﺓ ﰲ "ﺍﻟﻌﺸﺮ ﺍﻟﺼﻐﲑ"‪ ،‬ﻭﺗﺒﻠﻎ‬
‫ﺃﺑﻴﺎ‪‬ﺎ ‪.29 1071‬‬
‫‪ -5‬ﺃﺭﺟــﻮﺯﺓ "ﺗﻜﻤﻴﻞ ﺍﳌﻨــﺎﻓﻊ" ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﺍﻟﺴــﻼﻡ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺪﻏﺮﻱ‬
‫‪ ،‬ﻭﻓﻴﻬﺎ ﻣﺎ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﻭﺯﻳﺎﺩﺓ ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺴﺤﺎﰊ – ﺣﻔﻈﻪ ﺍﷲ‬
‫– ﰲ ﲢﻘﻴﻘﻪ ﺍﳌﺎﺗﻊ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ‪. 30‬‬
‫‪-6‬ﲢﻔﺔ ﺍﻷﻟﻴﻒ ﰲ ﻧﻈﻢ ﻣﺎ ﰲ ﺍﻟﺘﻌﺮﻳﻒ – ﺃﺭﺟﻮﺯﺓ ﰲ ﺍﻟﻌﺸﺮ ﺍﻟﺼﻐﲑ ﻟﻠﺸﻴﺦ ﺃﰊ ﻋﺒﺪ‬
‫ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺼﻔﺎﺭ ﺍﳌﺮﺍﻛﺸﻲ ﺍﻟﺘﻨﻤﻠﻲ – ﺕ ﺑﻔﺎﺱ ‪ 761‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪-‬‬

‫‪ 29‬ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﻋﻨﺪ ﺍﳌﻐﺎﺭﺑﺔ )‪. (237 /1‬‬

‫‪ 30‬ﺍﻟﺘﻌﺮﻳﻒ ﻟﻺﻣﺎﻡ ﺍﻟﺪﺍﱐ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺴﺤﺎﰊ )‪. (12 : 9‬‬
‫‪37‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪-7‬ﺃﺭﺟﻮﺯﺓ ﰲ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌﺸﺮﺓ )ﺗﻌﺮﻑ ﺑﺎﻟﻼﻣﻴﺔ( ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﺍﻟﻌﺎﻣﺮﻱ ‪.‬‬
‫‪-8‬ﺗﻘﺮﻳﺐ ﺍﻟﻨﺸﺮ ﰲ ﻃﺮﻕ ﺍﻟﻌﺸﺮ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﺯﺭﻭﺍﱄ ‪ ،‬ﻓﺮﻍ ﻣﻦ ﺗﺄﻟﻴﻔﻪ‬
‫ﺑﻔﺎﺱ ﻋﺎﻡ ‪ 975‬ﻫـ ‪.‬‬
‫‪"-9‬ﻣﱳ ﺗﻘﺮﻳﺐ ﺍﳌﻨﺎﻓﻊ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﻟﻨﺎﻓﻊ" ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﲨﻌﺔ ﺍﻟﻮﻫﺮﺍﱐ‬
‫‪31‬‬
‫ﺍﳌﻐﺮﺍﻭﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺸﻘــﺮﻭﻥ ﻭﺑﺎﺑﻦ ﺑﻮﲨﻌﺔ )‪929 - 879‬ﻫـ(‬
‫"ﻭﻫﻮ ﺇﻣﺎﻡ ﺟﻠﻴﻞ ﺭﺍﺳﺦ ﺍﻟﻘﺪﻡ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻌﺸﺮ ﺍﻟﺼﻐﲑ ‪ ،‬ﺿﺎﻫﻰ ﺑﻘﺼﻴﺪﺗﻪ "ﲢﻔﺔ ﺍﻷﻟﻴﻒ"‬
‫ﻟﻠﺼﻔﺎﺭ‪ ،‬ﻭﻻﻣﻴﺔ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﻭﻗﺪ ﻧﻈﻤﻬﺎ ﻭﻓﺮﻍ ﻣﻨﻬﺎ ﰲ ﺻﻔﺮ ﺳﻨﺔ ‪899‬ﻫـ ﻭﻋﺪﺩ ﺃﺑﻴﺎ‪‬ﺎ‬
‫‪ 300‬ﺑﻴﺖ‪ ،‬ﻭﻗﺪ ﻧﻈﻤﻬﺎ ﻭﻫﻮ ﰲ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻋﻤﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺃﻭﳍﺎ"‪. 32‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﻮ ﺃﻓﻀﻞ ﺍﳌﺘﻮﻥ ﰲ ﻧﻈﺮﻱ ؛ ﻟﺘﻔﺼﻴﻠﻪ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ ﺃﺻﻮﻻ ﻭﻓﺮﺷ‪‬ﺎ ﻣﻊ‬
‫ﺴ ‪‬ﻬ ﹶﻞ ﺍﺳﺘﺤﻀﺎﺭ ﻛﻞ ﻃﺎﻟﺐ‪ ، 33‬ﺃﻧﻘﻞ ﻟﻚ‬
‫ﺑﻴﺎﻥ ﺍﳌﻘﺪﻡ ﺃﺩﺍ ًﺀ ‪ ،‬ﻭﻛﻞ ﺫﺍ ‪‬ﺗﹺﺒ ‪‬ﻊ ﻓﻴﻪ ﺍﻟﺸﺎﻃﱯ ؛ ﻟ‪‬ﻴ ‪‬‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﻭﻓﻴﻬﺎ ﻛﻴﻔﻴﺔ ﺗﺮﻣﻴﺰﻩ ﻷﺻﺤﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﻭﺭﻭﺍ‪‬ﻢ ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﺸﻴﺦ – ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺃﻭﻝ ﺍﳌﱳ ‪:‬‬

‫ﺑﺪﺃﺕ ﺑﺤﻤﺪ ﺍﷲ ﻣﻌﺘﺼﻤﺎ ﺑﻪ = ﻧﻈﺎﻣﺎ ﺑﺪﻳﻌﺎ ﻣﻜﻤﻼ ﻭﻣﺴﻬﻼ‬

‫ﻭﺛﻨﻴﺖ ﺑﻌﺪ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺮﺿﺎ = ﻣﺤﻤﺪﻧﺎ ﻭﺍﻵﻝ ﻭﺍﻟﺼﺤﺐ ﻭﺍﻟﻤﻼ‬

‫ﻭﺑﻌﺪ ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻘﺮﺃ ﻧﺎﻓﻊ = ﺃﺟﻞ ﻣﻘﺎﺭﺉ ﺍﻟﻘﺮﺀﺍﻥ ﻭﺃﻓﻀﻼ‬

‫ﻟﻤﺎ ﻗﻴﻞ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﺳﻨﺔ ﺑﺪﺍﺭ = ﻫﺠﺮﺓ ﺧﻴﺮ ﺍﻟﻤﺮﺳﻠﻴﻦ ﻭﻛﻴﻒ ﻻ‬

‫ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﺜﺒﺖ ﺍﻟﻤﻘﺪﻡ ﻣﺎﻟﻚ = ﺑﻪ ﻻ ﺳﻮﺍﻩ ﻣﻦ ﻣﻘﺎﺭﺋﻬﺎ ﺍﻟﻌﻼ‬

‫‪ 31‬ﻟﻠﻤﺰﻳﺪ ﻋﻦ ﺳﲑﺗﻪ ﺗﺎﺑﻊ ﺍﻟﺮﺍﺑﻂ ‪:‬‬

‫‪h p://www.starmes.com/f.aspx?t=35909137‬‬
‫‪ 32‬ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ﻋﻨﺪ ﺍﳌﻐﺎﺭﺑﺔ ﻟﻠﻌﻼﻣﺔ ﺩ‪/‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﲪﻴﺘﻮ )‪. (1255 /4‬‬
‫‪ 33‬ﺍﻗﺘﺒﺴﺖ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﺑﻌﺾ ﻧﺴﺦ ﻃﻴﺒﺔ ﺍﻟﻨﺸﺮ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺍﳉﺰﺭﻱ – ﺕ ‪ 833‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﻭﻗﺪ ﺗﺎﺑﻊ ﺇﻣﺎﻡ‬
‫ﻋﺼﺮﻩ ﻭﻓﺮﻳﺪ ﺩﻫﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﰲ ﺷﺮﻭﻃﻪ ﻭﻗﻴﻮﺩﻩ ﻭﺃﺳﻠﻮﺑﻪ ﰲ ﻋﺮﺽ ﺃﺻﻮﻝ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻓﺮﺷﻬﺎ ﻣﻊ ﺗﺪﻗﻴﻘﻪ ﻭﲢﺮﻳﺮﻩ‬
‫– ﺭﲪﻬﻤﺎ ﺍﷲ ﻭﺃﳊﻘﻨﺎ ‪‬ﻢ ﰲ ﺍﻟﺼﺎﳊﲔ ‪. -‬‬
‫‪38‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺃﺗﻴﺖ ﺑﻨﻈﻤﻲ ﻓﻲ ﺭﻭﺍﻳﺘﻪ ﺍﻟﺘﻲ = ﺑﻌﺸﺮ ﺳﻤﺖ ﻣﻤﺎ ﻳﻜﻮﻥ ﻣﺤﺼﻼ‬

‫ﺭﻭﺍﻳﺔ ﻭﺭﺵ ﺛﻢ ﻗﺎﻟﻮﻥ ﻣﺜﻠﻪ = ﻭﺍﻷﻧﺼﺎﺭﻱ ﺇﺳﻤﺎﻋﻴﻞ ﺇﺳﺤﺎﻗﻬﻢ ﻭﻻ‬

‫ﻓﺎﻻﺛﻨﺎﻥ ﻣﻨﻬﻢ ﺍﻷﻭﻻﻥ ﺛﻼﺛﺔ = ﻟﻜﻞ ﻭﺑﺎﻗﻴﻬﻢ ﻟﻪ ﺍﺛﻨﺎﻥ ﻓﺎﻋﻘﻼ‬

‫ﻓﻮﺭﺵ ﺭﻭﻯ ﻋﻨﻪ ﻗﻞ ﺍﻷﺯﺭﻕ ﺍﻟﺮﺿﺎ = ﻭﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻭﺍﻷﺻﺒﻬﺎﻧﻲ ﺗﻨﻘﻼ‬

‫ﻭﻗﺎﻟﻮﻥ ﻳﺮﻭﻱ ﻋﻨﻪ ﻓﺎﻋﻠﻢ ﺃﺑﻮ ﻧﺸﻴﻄﻬﻢ = ﻭﺣﻠﻮﺍﻧﻴﻬﻢ ﻗﺪ ﺗﺄﺛﻼ‬

‫ﻭﻧﺠﻞ ﻹﺳﺤﺎﻕ ﺑﻘﺎﺿﻴﻬﻢ ﺳﻤﺎ = ﻭﺍﻷﻧﺼﺎﺭﻱ ﺇﺳﻤﺎﻋﻴﻞ ﻋﻨﻪ ﺗﻘﺒﻼ‬

‫ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺪﻭﺭﻱ ﺭﻭﺍﻳﺘﻪ ﺍﻟﺘﻲ = ﻛﺴﺎﻫﺎ ﺃﺑﺎ ﺍﻟﺰﻋﺮﺍ ﺍﺑﻦ ﻋﺒﺪﻭﺱ ﺫﺍ ﺍﻟﺤﻼ‬

‫ﻭﺃﺣﻤﺪﻫﻢ ﻳﺴﻤﻰ ﺍﻟﻤﻔﺴﺮ ﻣﺌﻠﻪ = ﻭﺇﺳﺤﺎﻕ ﻋﻨﻪ ﺍﺑﻨﻪ ﻗﺪ ﺗﻨﺨﻼ‬

‫ﻛﺬﺍﻙ ﺍﺑﻦ ﺳﻌﺪﺍﻥ ﻭﻟﻠﻨﺤﻮ ﻳﻨﺘﻤﻲ = ﻓﺮﺗﺐ ﺃﺑﺎ ﺟﺎﺩ ﻋﻠﻰ ﻛﻞ ﺑﺎﻟﻮﻻ‬

‫ﻭﺿﻊ ﺟﺪﻭﻻ ﻣﻨﻬﺎ ﻛﻤﺎ ﺻﺎﻍ ﻏﻴﺮﻧﺎ = ﻭﺇﻥ ﻗﻠﺖ ﻗﺪ ﻋﻤﺖ ﻓﺨﺬﻫﺎ ﻣﺤﺼﻼ‬

‫ﺃﻟﻒ ﻟﻮﺭﺵ ﺛﻢ ﺑﺎﺀ ﻷﺯﺭﻕ = ﻭﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺟﻴﻢ ﻟﻪ ﻗﺪ ﺗﻤﺜﻼ‬

‫ﻭﺩﺍﻝ ﺃﺻﺒﻬﺎﻧﻲ ﻭﻗﺎﻟﻮﻥ ﻫﺎﺅﻩ = ﻭﺯﺍﻱ ﺃﺑﻮ ﻧﺸﻴﻄﻬﻢ ﻗﺪ ﺗﺄﻣﻼ‬

‫ﻭﺣﺎﺀ ﻟﺤﻠﻮﺍﻧﻲ ﻭﻃﺎﺀٌ ﻟﻘﺎﺿﻲ = ﻭﻳﺎﺀ ﻟﻸﻧﺼﺎﺭﻱ ﺑﻬﺎ ﻗﺪ ﺗﻬﻠﻼ‬

‫ﻭﻛﺎﻑ ﺍﺑﻦ ﻋﺒﺪﻭﺱ ﻭﻻﻡ ﻣﻔﺴﺮ = ﻭﻣﻴﻢ ﻹﺳﺤﺎﻕ ﻭﻧﻮﻥ ﺍﺑﻨﻪ ﺟﻼ‬

‫ﻭﺻﺎﺩ ﺍﺑﻦ ﺳﻌﺪﺍﻥ ﺃﺧﻲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﻘﻰ = ﻓﺘﻤﺖ ﺭﻣﻮﺯ ﺍﻟﻜﻞ ﺩﻭﻧﻚ ﻣﻨﻬﻼ‬

‫ﻭﻟﻜﻦ ﺣﻠﻮﺍﻧﻴﻬﻢ ﻋﻨﻪ ﻗﺪ ﺭﻭﻯ = ﺃﺑﻮ ﻋﻮﻥ ﻭﺍﻟﺠﻤﺎﻝ ﻛﻦ ﻣﺘﺄﻣﻼ‬

‫ﻓﺄﺫﻛﺮ ﻛﻼ ﻣﻨﻬﻤﺎ ﺇﻥ ﺗﺨﺎﻟﻔﺎ = ﻭﺇﻻ ﻓﺄﺳﺘﻐﻨﻲ ﺑﺤﻠﻮﺍﻥ ﺍﻋﻘﻼ‬

‫‪39‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻭﻟﻠﻌﺎﻣﺮﻱ ﺍﻹﻃﻼﻕ ﺑﺎﻟﺨﻠﻒ ﻓﻴﻬﻤﺎ = ﻭﻓﺼﻠﺖ ﺗﺒﻴﺎﻧﺎ ﻟﻤﺒﺘﺪﺉ ﺗﻼ‬

‫ﻭﺟﺌﺖ ﺑﻬﺎ ﻭﻓﻖ ﺍﻷﺩﺍﺀ ﺑﻐﺮﺑﻨﺎ = ﻟﻴﺠﺮﻱ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻜﻢ ﺃﻭﻻ ﺃﻭﻻ‬

‫ﻭﺃﻃﻠﻖ ﺇﻥ ﻛﻞ ﺍﻟﺒﺪﻭﺭ ﺗﻮﺍﻓﻘﺖ = ﻭﺑﺎﻟﺒﺪﺭ ﺃﺳﺘﻐﻨﻲ ﻋﻦ ﺍﻟﻨﺠﻢ ﻓﺎﻋﻘﻼ‬

‫ﻭﺣﻴﺚ ﻧﺴﺒﺖ ﺍﻟﺤﻜﻢ ﻟﻠﺒﻌﺾ ﺳﺎﻛﺘﺎ = ﻓﺒﺎﻗﻴﻬﻢ ﺑﺎﻟﻀﺪ ﻓﻲ ﺫﺍﻙ ﻗﺪ ﺗﻼ‬

‫ﻭﻣﻬﻤﺎ ﺑﺪﺍ ﻭﺍﻭ ﻓﻔﺼﻞ ﺑﻪ ﻋﻨﻲ = ﻭﺑﺎﻟﻠﻔﻆ ﺃﺳﺘﻐﻨﻲ ﻋﻦ ﺍﻟﺮﻣﺰ ﺇﻥ ﺟﻼ‬

‫ﻭﻗﺪ ﺻﻨﻒ ﺍﻷﺷﻴﺎﺥ ﻧﺜﺮﺍ ﻭﻧﻈﻤﻪ = ﻛﺪﺍﻧﻴﻬﻢ ﻭﺍﻟﺘﻨﻤﻴﻠﻲ ﻓﺄﻛﻤﻼ‬

‫ﻭﻛﺎﻟﻌﺎﻣﺮﻱ ﺍﻟﻨﺪﺏ ﻟﻜﻨﻪ ﺃﺗﻰ = ﺑﺎﻹﺟﻤﺎﻝ ﻓﻲ ﺑﻌﺾ ﺍﻷﺻﻮﻝ ﻓﺄﺷﻜﻼ‬

‫ﻭﻟﻢ ﻳﺒﻖ ﻣﺎﺽ ﻟﻠﺬﻱ ﻗﺪ ﺗﻼ ﺳﻮﻯ = ﺍﻗﺘﺪﺍﺀ ﻵﺛﺎﺭ ﻭﺑﺎﻟﺴﺒﻖ ﻓﻀﻼ‬

‫ﺃﻗﻮﻝ ﻷﺳﺘﺎﺫ ﻳﺮﻯ ﻟﻲ ﺯﻟﺔ = ﻓﻴﺼﻠﺤﻬﺎ ﺑﺎﻟﺼﻔﺢ ﺟﻮﺯﻳﺖ ﺃﻓﻀﻼ‬

‫ﻭﻗﻞ ﻟﻌﺬﻭﻝ ﺇﻥ ﺭﺁﻩ ﺑﻠﺤﻈﻪ = ﺃﻻ ﻟﺒﻨﻲ ﺍﻟﻌﺸﺮﻳﻦ ﻋﺬﺭ ﺗﻘﺒﻼ‬

‫ﻓﻤﺎ ﻣﺜﻠﻨﺎ ﻳ‪‬ﻌﻨﻲ ﺑﻬﺬﺍ ﻭﺇﻧﻤﺎ = ﻛﻔﻰ ﺍﻟﻤﺮﺀ ﻧﺒﻼ ﻋﺪ ﻋﻴﺐ ﺑﻪ ﺍﻧﺠﻼ‬

‫ﻋﻠﻰ ﺃﻧﻨﻲ ﺇﻥ ﺷﺎﺀ ﺭﺑﻲ ﻣﻜﻤﻞ = ﺑﺘﺸﻬﻴﺮ ﺃﻭ ﺗﻮﺟﻴﻪ ﻣﺎ ﻛﺎﻥ ﻣﺸﻜﻼ‬

‫ﻓﺄﺳﺄﻝ ﺭﺑﻲ ﺍﻟﻌﻮﻥ ﻭﺍﻟﺼﻔﺢ ﻭﺍﻟﺮﺿﺎ = ﻭﺗﺴﻬﻴﻞ ﻣﺎ ﺭﻣﻨﺎ ﻟﻜﻞ ﻓﻴﺴﻬﻼ‬

‫ﻭﺳﻤﻴﺘﻪ ﺍﻟﺘﻘﺮﻳﺐ ﻛﻢ ﻗﺮﺑﺔ ﺑﻪ = ﺃﻧﺎﻝ ﻣﻊ ﺍﻵﺑﺎﺀ ﻓﻲ ﺟﻨﺔ ﺍﻟﻌﻼ‬

‫ﻓﻴﺎ ﺭﺏ ﻭﺍﻧﻔﻊ ﻗﺎﺭﺋﻴﻪ ﻭﻧﺎﻇﺮﺍ = ﻭﺳﺎﻣﻌﻪ ﻧﻔﻌﺎ ﻣﺒﻴﻨﺎ ﻓﻴﻌﻘﻼ‬

‫‪40‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺭﻣﻮﺯ ﺍﻟﻌ‪ ‬ﹾﺸﺮ ﺍﻟﺼﻐﺮﻯ ﻛﻤﺎ ﺃﺛﺒﺘﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻟﻮ‪‬ﻫ‪‬ﺮ‪‬ﺍﻧﻲ – ﺭﺣﻤﻪ ﺍﷲ –‬
‫ﺹ‬ ‫ﻥ‬ ‫ﻡ‬ ‫ﻝ‬ ‫ﻙ‬ ‫ﻱ‬ ‫ﻁ‬ ‫ﺡ‬ ‫ﺯ‬ ‫ﻫـ‬ ‫ﺩ‬ ‫ﺝ‬ ‫ﺏ‬ ‫ﺃ‬
‫ﺍﺑﻦ‬ ‫ﳏﻤﺪ‬ ‫ﺇﺳﺤﺎﻕ‬ ‫ﺍﺑﻦ‬ ‫ﺃﺑﻮ‬ ‫ﺇﲰﺎﻋﻴﻞ‬ ‫ﺍﻟﻘﺎﺿﻲ‬ ‫ﺍﳊﻠﻮﺍﱐ‬ ‫ﺃﺑﻮ‬ ‫ﻗﺎﻟﻮﻥ‬ ‫ﺍﻷﺻﺒﻬﺎﱐ‬ ‫ﺍﻟﻌﺘﻘﻲ‬ ‫ﺍﻷﺯﺭﻕ‬ ‫ﻭﺭﺵ‬
‫‪‬ﺳ ‪‬ﻌﺪ‪‬ﺍﻥ‬ ‫ﺑﻦ‬ ‫ﺍﳌﺴﻴ‪‬ﱯ‬ ‫ﻓﺮﺡ‬ ‫ﺍﻟﺰﻋﺮﺍﺀ‬ ‫ﻧﺸﻴﻂ‬
‫ﺇﺳﺤﺎﻕ‬ ‫ﺍﳌﻔﺴ‪‬ﺮ‬ ‫‪ ،‬ﺍﺑﻦ‬
‫ﻋﺒﺪﻭﺱ‬

‫ﻭﺳﺘﺮﻯ ﺍﳌﱳ ﻛﺎﻣﻼ ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺈﺫﻥ ﺍﷲ ﻭﻋﻮﻧﻪ ﻭﺗﻮﻓﻴﻘﻪ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫ﺱ‪ : 6‬ﻟﻤﺎﺫﺍ ﺗﻮﺍﺗﺮﺕ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﻋﻨﺪ ﺍﻟﻤﻐﺎﺭﺑﺔ ‪ ،‬ﻭﻟﻢ ﺗﺘﻮﺍﺗﺮ ﻋﻨﺪ ﺍﻟﻤﺸﺎﺭﻗﺔ ؟‬

‫ﺝ‪ : 6‬ﻫﻲ ﰲ ﺍﻷﺻﻞ ﺃﺭﺑﻊ ﺭﻭﺍﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﺻﺤﻴﺤﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ‪ ،‬ﻭﻗﺪ ﺗﻮﺍﺗﺮﺕ ﻫـﺬﻩ‬
‫ﺍﻟﻄﺮﻕ ﻋﻨﺪ ﺍﳌﻐﺎﺭﺑﺔ ‪ ،‬ﻭﱂ ﺗﻮﺍﺗﺮ ﻋﻨﺪ ﺍﳌﺸﺎﺭﻗﺔ ﻷﺳﺒﺎﺏ ﻣﻨﻬﺎ ‪:‬‬

‫‪-1‬ﺍﻧﺸﻐﺎﻝ ﺍﳌﺸﺎﺭﻗﺔ ﺑﺮﻭﺍﻳﺎﺕ ﻭﻗﺮﺍﺀﺍﺕ ﺃﺧﺮﻯ ﲞﻼﻑ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ‪.‬‬

‫‪-2‬ﻟﻘﻠﺔ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺸﺎﺭﻗﺔ ﰲ ﺍﳌﻐﺮﺏ ‪.‬‬

‫‪-3‬ﻟﻌﺪﻡ ﺍﻋﺘﻤﺎﺩ ﺇﻣﺎﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺪﺍﱐ – ﺕ ‪ 444‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﰲ ﻛﺘﺎﺑـﻪ‬
‫ﺍﻟﺘﻴﺴﲑ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ‪ ،‬ﺍﻟﺬﻱ ﻻﻗﻰ ﻗﺒﻮﻻ ﻭﺷﻬﺮﺓ ﰲ ﻛﻞ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻷﻗﻄﺎﺭ ‪ ،‬ﻭﻫـﻮ‬
‫ﺍﻟﺬﻱ ﺍﺧﺘﺼﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ – ﺕ ‪ 590‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﰲ ﻧﻈﻤﻪ ﺍﻟﺒﺎﺭﻉ "ﺣﺮﺯ ﺍﻷﻣﺎﱐ‬
‫ﻭﻭﺟﻪ ﺍﻟﺘﻬﺎﱐ" ﻭﺍﺷﺘﻬﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﺎﻃﺒﻴﺔ ‪.‬‬

‫‪-4‬ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﺰﺭﻱ – ﺕ ‪ 833‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﻋﻠﻰ ﺳﻌﺔ ﻗﺮﺍﺀﺗﻪ ﻭﺍﻃﻼﻋﻪ ﻭﻛﺜﺮﺓ‬
‫ﺃﺳﻔﺎﺭﻩ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻧﺸﺮﻩ ﱂ ﳛﻠﻖ ﲜﻨﺎﺣﻴﻪ ﻓﻮﻕ ﺑﻼﺩ ﺍﳌﻐﺮﺏ ﻟﻴﺘﻌﺮﻑ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻄﺮﻕ‬

‫‪41‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪ ،‬ﻭﻣﻦ ﺛﹼ ‪‬ﻢ ﱂ ﻳﻘﺮﺃ ‪‬ﺎ ‪ ،‬ﻭﻟﻮ ﰎ ﺫﻟﻚ ﻟﻨﻘﻠﻬﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺸﺮ ‪ ،‬ﺍﻟﺬﻱ ﲨﻊ ﺃﺻﻮﻟﻪ ﻭﻫﺬ‪‬ﺎ ﻣﻦ‬
‫ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﲬﺴﺔ ﻭﺛﻼﺛﲔ ﻛﺘﺎﺑ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻭ ﻣﺎ ﻳﺴـﻤﻰ‬
‫ﺑـ"ﻣﻔﺮﺩﺓ ﻧﺎﻓﻊ" ﻟﻴﺲ ﺃﻗﻞ ﻣﻨﻬﺎ ﺷﺄﻧﺎ ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﻗﺪ ﺻﻨﻔﻪ ﺇﻣﺎﻡ ﺍﻟﻘﺮﺍﺀ ﺑﻼ ﻣﻨﺎﺯﻉ ﺃﺑﻮ ﻋﻤﺮﻭ‬
‫ﺍﻟﺪﺍﱐ – ﺭﲪﻪ ﺍﷲ ‪. -‬‬

‫‪-5‬ﺃﺿﻒ ﺇﱃ ﻣﺎ ﺗﻘﺪﻡ ﻗﻠﺔ ﺍﳌﻘﺒﻠﲔ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ ‪ ،‬ﻭﺃﻗﻞ ﻣﻨﻬﻢ ﺍﳌﺘﻘﻨـﻮﻥ‬
‫ﺍﶈﺮﺭﻭﻥ ﻟﻠﻄﺮﻕ ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﻗﻠﻴﻼ ﻓﺼﺎﺭﻭﺍ ﺃﻗ ﱠﻞ ﻣﻦ ﺍﻟﻘﻠﻴ ﹺﻞ ‪.‬‬

‫‪-6‬ﳐﺎﻟﻔﺔ ﺑﻌﺾ ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻠﻤﺸﻬﻮﺭ ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﺃﻗﺮﺏ ﺷﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺫﻟﻚ ‪:‬‬

‫ﺃﻭﻻ ‪ :‬ﻣﺎ ﻗﺮﺃ ‪‬ﺎ ﳏﻤﺪ ﹺﻭﹾﻟ ‪‬ﺪ ﺇﺳﺤﺎﻕ‪ 34‬ﻋﻠﻰ ﺃﺑﻴﻪ ﺇﺳﺤﺎﻕ ﺍ ﹸﳌ ‪‬‬
‫ﺴﻴ‪‬ﱯ ))ﹶﻗ ‪‬ﺪ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺷ‪‬ـ ‪‬ﺪ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺍﹾﻟ ‪‬ﻐ ‪‬ﻲ(( )ﺍﻟﺒﻘﺮﺓ ‪ (236‬ﺑﺈﻇﻬﺎﺭ ﺍﻟﺪﺍﻝ ‪ ، 35‬ﻛﺬﺍ ﻗﻮﻝ ﺍﷲ – ﺗﻌﺎﱃ ‪)) : -‬ﹸﺃﺟﹺﻴ‪‬ﺒ ‪‬‬
‫ﺖ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ‪‬ﺗ ﹸﻜﻤ‪‬ﺎ((‬
‫)ﻳﻮﻧﺲ ‪ (89‬ﻗﺮﺃﻫﺎ ﺑﺈﻇﻬﺎﺭ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺴﺎﻛﻨﺔ ‪.36‬‬

‫ﺛﺎﻧﻴ‪‬ﺎ ‪ :‬ﻣﺎ ﻗﺮﺃ ﺑﻪ ﹺﻭﹾﻟ ‪‬ﺪ ﺇﺳﺤﺎﻕ ﺃﻳﻀﺎ ﻭﻭﺍﻓﻘﻪ ﺃﺑﻮ ﻋﻮﻥ ﺍﻟﻮﺍﺳﻄﻲ ﻋﻦ ﺍﳊﻠـﻮﺍﱐ ﻋـﻦ ﻗـﺎﻟﻮﻥ‬
‫ﺑﺈﻇﻬﺎﺭ ﺍﻟﻼﻡ ﺍﻟﺴﺎﻛﻨﺔ ﻣﻦ "‪‬ﺑ ﹾﻞ" ﻭ"ﹸﻗ ﹾﻞ" ﻋﻨﺪ ﺍﻟﺮﺍﺀ ﳓﻮ ﻗﻮﻟﻪ ))‪‬ﺑ ﹾﻞ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ(( ‪)) ،‬ﹸﻗ ﹾﻞ ‪‬ﺭ ‪‬‬
‫ﺏ((‬
‫‪. 37‬‬

‫ﻭ ‪‬ﺣﺠ‪‬ﺔ ﺍﳌﻨﻜﺮﻳﻦ ﺃﻥ ﺍﻟﺪﺍﻝ ﻭﺍﻟﺘﺎﺀ ﻣﺘﺠﺎﻧﺴﺎﻥ ﺍﺗﻔﺎﻗﹰﺎ ‪ ،‬ﻭﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ﻣﺘﺠﺎﻧﺴﺎﻥ ﻋﻠﻰ ﻣـﺬﻫﺐ‬
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‫ﺠ ﹺﺮﻣ‪‬ﻲ ﺍﺑ ﹺﻦ ﺇﺳﺤﺎﻕ ‪) ،‬ﺍﺗﻔﻘﺎ ﰲ ﺍﳌﺨﺮﺝ ﻭﺍﺧﺘﻠﻔـﺎ ﰲ ﺍﻟﺼـﻔﺔ(‬‫ﺏ ﻭﳛﲕ ﺍﻟﻔﺮﺍﺀ ﻭﺍﹾﻟ ‪‬‬
‫ﹸﻗ ﹾﻄ ‪‬ﺮ ﹴ‬
‫ﻓﺤﻘﻬﻤﺎ ﺃﻥ ﻳﺪﻏﻢ ﺃﺣﺪﳘﺎ ﰲ ﺍﻵﺧﺮ ﻋﻨﺪ ﺳﻜﻮﻥ ﺍﻷﻭﻝ ‪ ،‬ﲟﺎ ﻳﺴﻤﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺠﻮﻳﺪ ﺑﻮﺟﻮﺏ‬

‫‪ 34‬ﻫﻜﺬﺍ ﻋﱪ ﺷﻴﺨﻨﺎ ﺍﻟﻜﺮﻛﻮﺭﻱ – ﺣﻔﻈﻪ ﺍﷲ – ﻋﻤﻠﹰﺎ ﺑﺘﺮﻣﻴﺰ ﺍﳌﻐﺎﺭﺑﺔ ﶈﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﺎﻟﻮﺍﻭ ﺍﺧﺘﺼﺎﺭ‪‬ﺍ ﻟـ "ﻭﻟ ‪‬ﺪ‬
‫ﺇﺳﺤﺎﻕ" ‪.‬‬
‫‪ 35‬ﺍﻧﻈﺮ ﺍﻟﺘﻌﺮﻳﻒ )‪. (63 ، 62‬‬
‫‪ 36‬ﺍﻧﻈﺮ ﺍﻟﺘﻌﺮﻳﻒ )‪. (63‬‬
‫‪ 37‬ﺍﻧﻈﺮ ﺍﻟﺘﻌﺮﻳﻒ )‪. (65‬‬
‫‪ 38‬ﺍﻧﻈﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺷﺮﺡ ﺍﻟﺴﻠﺴﺒﻴﻞ ﺍﻟﺸﺎﰲ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺜﻤﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻣﺮﺍﺩ – ﺕ ‪ 1382‬ﻫـ ﺭﲪﻪ ﺍﷲ‬
‫– )‪ ، (53 ، 52‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺸﺎﻃﺒﻴﺔ – ﺩ‪/‬ﺇﻳﻬﺎﺏ ﻓﻜﺮﻱ – ﺣﻔﻈﻪ ﺍﷲ – )‪ ، (352‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺘﻘﺎﺭﺏ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ‬
‫ﻛﻤﺎ ﺍﺧﺘﺎﺭ ﺍﻟﺸﺎﻃﱯ ﻭﺍﺑﻦ ﺍﳉﺰﺭﻱ ﻭﻏﲑﳘﺎ )ﻭﻫﻮ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ( ﻓﺎﻟﻨﺘﻴﺠﺔ ﺃﻳﻀ‪‬ﺎ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻫﻲ ﻭﺟﻮﺏ ﺍﻹﺩﻏﺎﻡ ﻋﻠﻰ‬
‫ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ‪.‬‬
‫‪42‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺇﺩﻏﺎﻡ ﺍﳌﺘﺠﺎﻧﺴﲔ ﺍﻟﺼﻐﲑ ﳓﻮ ﻗﻮﻝ ﺭﺑﻨﺎ – ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ )) : -‬ﻫﻤ‪‬ـﺖ ﻃﱠﺎ‪‬ﺋ ﹶﻔﺘ‪‬ـﺎ ‪‬ﻥ(( )ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ ‪ ، (122‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻃﱯ – ‪ 590‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﰲ ﺣﺮﺯ ﺍﻷﻣﺎﱐ ‪:‬‬

‫ﻒ ﻓ‪‬ﻲ ﺍﹾﻟﹺﺈ ‪‬ﺩﻏﹶﺎ ﹺﻡ ﺇﹺﺫ ﱠﺫ ﱠﻝ ﹶﻇﺎ‪‬ﻟ ‪‬ﻢ ‪ ...‬ﻭﻗﹶﺪ ‪‬ﺗ‪‬ﻴﻤ‪‬ﺖ ‪‬ﺩ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭﺳ‪‬ﻴﻤﹰﺎ ‪‬ﺗ‪‬ﺒ‪‬ﺘﻠﹶﺎ‬ ‫‪ - 274‬ﻭﻟﹶﺎ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺐ ‪‬ﻭ‪‬ﻳ ‪‬ﻌ ‪‬ﻘﻠﹶﺎ‬
‫ﺻ ‪‬ﻔﻬ‪‬ﺎ ‪ ...‬ﻭﹸﻗ ﹾﻞ ‪‬ﺑ ﹾﻞ ‪‬ﻭﻫ‪‬ﻞ ‪‬ﺭﺍﻫ‪‬ﺎ ﹶﻟﹺﺒ‪‬ﻴ ‪‬‬ ‫ﺐ ‪‬ﻭ ‪‬‬ ‫‪ - 275‬ﻭﻗﹶﺎ ‪‬ﻣﺖ ‪‬ﺗ ﹺﺮ‪‬ﻳ ‪‬ﻪ ‪‬ﺩ ‪‬ﻣ‪‬ﻴ ﹲﺔ ‪‬ﻃ‪‬ﻴ ‪‬‬
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‫ﺴ ﱠﻜ ‪‬ﻦ ‪ ...‬ﹶﻓﻠﹶﺎ ‪‬ﺑ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﹺﺇ ‪‬ﺩﻏﹶﺎ ‪‬ﻣ ‪‬ﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻤﱢﺜﻠﹶﺎ‬
‫‪ - 276‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹸﻝ ﺍﹾﻟ ‪‬ﻤﹾﺜﹶﻠ‪‬ﻴ ﹺﻦ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬‬

‫ﻭﻧﺒﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﺰﺭﻱ – ‪ 833‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻹﺩﻏﺎﻡ ﰲ ﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻟﻐﺔ‬
‫ﻭﻗﺮﺍﺀﺓ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﻨﺸﺮ ‪:‬‬

‫ﺐ ﹺﺇ ‪‬ﺩﻏﹶﺎ ‪‬ﻡ ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹺﻝ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‬

‫ﺴ‪‬ﻴ ﹺﻦ ‪‬ﻭ ‪‬ﺟ ‪‬‬ ‫)‪‬ﺗ‪‬ﻨﺒﹺﻴ ‪‬ﻪ( ﹸﻛ ﱡﻞ ‪‬ﺣ ‪‬ﺮﹶﻓ‪‬ﻴ ﹺﻦ ﺍﻟﹾ‪‬ﺘ ﹶﻘﻴ‪‬ﺎ ﹶﺃ ‪‬ﻭﹸﻟ ‪‬ﻬﻤ‪‬ﺎ ﺳ‪‬ﺎ ‪‬ﻛ ‪‬ﻦ ‪‬ﻭﻛﹶﺎﻧ‪‬ﺎ ‪‬ﻣﹾﺜﹶﻠ‪‬ﻴ ﹺﻦ ﹶﺃ ‪‬ﻭ ﹺﺟ‪‬ﻨ ‪‬‬
‫ﺖ ‪‬ﺗﺠ‪‬ﺎ ‪‬ﺭ‪‬ﺗ ‪‬ﻬﻢ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ‪ ،‬ﹺﺇ ﹾﺫ ﹶﺫ ‪‬ﻫﺐ‪ ،‬ﻭﹸﻗ ﹾﻞ ﹶﻟ ‪‬ﻬﻢ‪،‬‬ ‫ﺤ ‪‬‬ ‫ﺏ ﹺﺑﻪ‪ ،‬ﺭﹺﺑ ‪‬‬ ‫ﺿ ﹺﺮ ‪‬‬ ‫ﺤ ‪‬ﻮ ﻓﹶﺎ ‪‬‬ ‫ﹸﻟ ‪‬ﻐ ﹰﺔ ‪‬ﻭ‪‬ﻗﺮ‪‬ﺍ َﺀ ﹰﺓ ﻓﹶﺎﹾﻟ ‪‬ﻤﹾﺜﻠﹶﺎ ‪‬ﻥ ‪‬ﻧ ‪‬‬
‫ﺖ‬
‫ﺖ ﻃﹶﺎ‪‬ﺋﻔﹶـﺔﹲ‪ ،‬ﹶﺃﹾﺛ ﹶﻘﻠﹶـ ‪‬‬ ‫ﺤ ‪‬ﻮ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺠ‪‬ﻨﺴ‪‬ﺎ ‪‬ﻥ ‪‬ﻧ ‪‬‬‫‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣﻦ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔﺲﹴ‪ ،‬ﺍﻟﻠﱠﺎ ‪‬ﻋﻨ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬ﺪ ﹺﺭ ﹸﻛ ﹸﻜﻢ‪ ،‬ﻳ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ﹺ‬
‫ﻑ‬‫‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ‪‬ﺒ‪‬ﻴﻦ‪ ،‬ﹺﺇ ﹾﺫ ﹶﻇﹶﻠ ‪‬ﻤ‪‬ﺘﻢ‪ ،‬ﺑ ﹾﻞ ﺭ‪‬ﺍﻥﹶ‪ ،‬ﻫ ﹾﻞ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘﻢ‪ ،‬ﻗﹸ ﹾﻞ ‪‬ﺭﺑ‪‬ﻲ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹸﻝ ﺍﹾﻟ ‪‬ﻤﹾﺜﹶﻠ‪‬ﻴ ﹺﻦ ﺣ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﺻ ﹶﻔ ‪‬ﺢ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻛﻤ‪‬ﺎ‬ ‫ﺤ ‪‬ﻮ ﻓﹶﺎ ‪‬‬ ‫ﻑ ‪‬ﺣ ﹾﻠ ﹴﻖ ‪‬ﻧ ‪‬‬ ‫ﺴ‪‬ﻴ ﹺﻦ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﺠ‪‬ﻨ ‪‬‬ ‫ﺱ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻭ ﹸﻝ ﺍﹾﻟ ﹺ‬
‫ﺤ ‪‬ﻮ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻭ ‪‬ﻫﻢ‪ ،‬ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ ‪‬ﻮ ‪‬ﺳ ﹺﻮ ‪‬‬ ‫‪‬ﻣ ‪‬ﺪ ‪‬ﻧ ‪‬‬
‫ﺤ ﹺﻮ ﹶﺃﺣ‪‬ﻄـﺖ‪،‬‬ ‫ﻚ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ‪‬ﺫ ﹾﻛ ‪‬ﺮ ‪‬ﻧ ‪‬‬
‫ﺠﻮﹺﻳ ‪‬ﺪ ﹶﺃ ‪‬ﻭ ﹶﻝ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎﺏﹺ‪ ،‬ﻭ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺼ ﹺﻞ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺺ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻓ‪‬ﻲ ﹶﻓ ‪‬‬ ‫ﹶﻗ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﺎ ﺍﻟ‪‬ﺘ‪‬ﻨﺼ‪‬ﻴ ‪‬‬
‫ﺕ ﹶﻓ‪‬ﺘ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﻜ ‪‬ﻲ ﻓ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺨﹸﻠ ﹾﻘ ﹸﻜ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳﻠﹶﺎ ‪‬‬‫ﻑ ﺍﻟﻄﱠﺎ ِﺀ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬ ‫ﺖ ﻓ‪‬ﻲ ‪‬ﺣﺮ‪ ‬‬ ‫ﺴ ﹾﻄ ‪‬‬ ‫‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﺾ ‪‬ﻭ‪‬ﺗ‪‬ﺒ ‪‬ﻘ‪‬ﻴ ‪‬ﺔ ﺍﻟ‪‬ﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻌﻠﹶﺎ ِﺀ ‪.40‬‬
‫ﺤ ﹺ‬ ‫‪‬ﻭ ‪‬ﺟﻬﹺﻲ ﺍﹾﻟﹺﺈ ‪‬ﺩﻏﹶﺎ ﹺﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬

‫ﻭﻗﺎﻝ ﰲ ﺍﻟﻄﻴﺒﺔ ﻭﺍﳌﻘﺪﻣﺔ ‪:‬‬

‫ﺏ ‪‬ﻭ‪‬ﺑ ﹾﻞ ﹶﻻ ‪‬ﻭﹶﺃﹺﺑ ‪‬ﻦ‬

‫ﺲ ﺇ ﹾﻥ ‪‬ﺳ ﹶﻜ ‪‬ﻦ ‪ ...‬ﹶﺃ ‪‬ﺩ ‪‬ﻏ ‪‬ﻢ ﹶﻛ ﹸﻘ ﹾﻞ ‪‬ﺭ ‪‬‬ ‫‪ - 93‬ﻭﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻲ ‪‬ﻣﹾﺜ ﹴﻞ ‪‬ﻭ ﹺﺟ‪‬ﻨ ﹴ‬
‫ﺏ ﹸﻗ ﹾﻞ‬‫ﺻ ﹶﻔ ‪‬ﺢ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪ ...‬ﻓ‪‬ﻰ ‪‬ﻳ ‪‬ﻮ ﹺﻡ ﹶﻻ ‪‬ﺗ ﹺﺰﻍﹾ ﹸﻗﻠﹸﻮ ‪‬‬
‫ﺤ ‪‬ﻪ ﻓﹶﺎ ‪‬‬
‫‪ - 94‬ﺳ‪‬ﺒ ‪‬‬

‫‪ 39‬ﺍﻣﺮﺃﺓ ﺍﲰﻬﺎ ) ‪‬ﺩ ‪‬ﻋ ‪‬ﺪ( )‪‬ﺗ‪‬ﻴﻤ‪‬ﺖ( ﺃﻱ ﺃﻣﺮﺿﺖ ﲝﺒﻬﺎ ﺷﺎﺑ‪‬ﺎ ﻭﺳﻴﻤ‪‬ﺎ )ﺗﺒﺘﻼ( ﺃﻱ ﺍﻧﻘﻄﻊ ﻟﻠﻌﺒﺎﺩﺓ ‪) ،‬ﻭﻗﺎﻣﺖ ﺗﺮﻳﻪ ‪‬ﺩ ‪‬ﻣ‪‬ﻴ ﹲﺔ(‬
‫"ﺻﻮﺭﺓ ﺃﻭ ﲤﺜﺎﻝ ﻣﻦ ﺍﻟﻌﺎﺝ" ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳌﺮﺃﺓ ﺍﳊﺴﻨﺎﺀ ‪ ،‬ﻗﺎﻣﺖ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺍﳊﺴﻨﺎﺀ ﺗﺮﻱ ﺍﻟﻮﺳﻴ ‪‬ﻢ ﲨﺎﳍﺎ ﻭﺣﺴﻨﻬﺎ ‪) ،‬ﻫﻞ‬
‫ﺭﺍﻫﺎ ﻟﺒﻴﺐ ﻭﻳﻌﻘﻼ؟!( ﻭﻫﻞ ﻳﺮﻯ ﻫﺬﻩ ﺍﳊﺴﻨﺎﺀ ﻟﺒﻴﺐ "ﺭﺟﻞ ﺻﺎﰲ ﺍﻟﻌﻘﻞ" ﻭﻳﺜﺒﺖ ﻋﻘﻠﻪ ؟! ﺣﻜﻰ ﺍﻹﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‬
‫ﻟﺒﻴﺎﻥ ﺍﳊﻜﻢ ﺍﻟﺘﺠﻮﻳﺪﻱ ‪ ،‬ﻭﻫﺬﺍ ﺃﺳﻠﻮﺏ ﺑﺪﻳﻊ ﰲ ﻋﺮﺽ ﺍﻟﻌﻠﻢ ‪ ،‬ﺍﺳﺘﺨﺪﻣﻪ ﺍﻟﺸﺎﻃﱯ ﻭﺗﺒﻌﻪ ﺍﳉﺰﺭﻱ ﻭﺍﳉﻤﺰﻭﺭﻱ ﻭﻏﲑﳘﺎ‬
‫– ﺭﺣﻢ ﺍﷲ ﺍﳉﻤﻴﻊ ‪ ، -‬ﻟﻠﻤﺰﻳﺪ ﺍﻧﻈﺮ ﺍﻟﻮﺍﰲ ﻟﻠﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻘﺎﺿﻲ – ﺕ ‪ 1403‬ﻫـ ﺭﲪﻪ ﺍﷲ – )‪، (135‬‬
‫ﻭﺗﻘﺮﻳﺐ ﺍﻟﺸﺎﻃﺒﻴﺔ ‪ ،‬ﺩ‪/‬ﺇﻳﻬﺎﺏ ﻓﻜﺮﻱ – ﺣﻔﻈﻪ ﺍﷲ – )‪. (104‬‬
‫‪ 40‬ﺍﻟﻨﺸﺮ )‪. (19 /2‬‬
‫‪43‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻭﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺫﻟﻚ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍ‪ ‬ﻤ ﹺﻊ ﻋﻠﻰ ﺗﻮﺍﺗﺮﻫﺎ ‪ ،‬ﻭﻗﺪ ﺗﻌﺮﺿﺖ ﻟﺸﻲﺀ ﺷـﺒﻴﻪ‬
‫ﺑﺬﻟﻚ ﰲ ﺳﻠﺴﻠﺔ ﺧﻼﺻﺔ ﺍﻟﻔﻜﺮ ‪ ،‬ﺷﺮﺡ ﻃﻴﺒﺔ ﺍﻟﻨﺸﺮ ‪ ،41‬ﻋﻨﺪ ﺍﻟﺘﻌﺮﺽ ﳋـﻼﻑ ﺍﻟﻘـﺮﺍﺀ ﰲ‬
‫ﻚ(( )ﺍﻷﻋﺮﺍﻑ ‪. (176‬‬
‫ﺚ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺇﺩﻏﺎﻡ ﻭﺇﻇﻬﺎﺭ ﺍﻟﺜﺎﺀ ﻣﻦ ﻗﻮﻝ ﺍﷲ – ﻋﺰ ﻭﺟﻞ ‪)) : -‬ﻳ ﹾﻠ ‪‬ﻬ ﹾ‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ‪:‬‬

‫ﻼﹸﻓﻬ‪‬ﻢ )ﺍﳊﺮﻣﻴﻮﻥ ﻭﻫﺸﺎﻡ ﻭﻋﺎﺻﻢ( ‪‬ﻭﺭﹺﻱ‬

‫ـ ‪‬ﻬ ‪‬ﻢ ﻧ‪‬ﺎ ﹶﻝ ‪‬ﺧ ﹶ‬
‫ﺚ ﹶﺃﻇﹾـﻬﹺـ ﹺﺮ ‪ ...‬ﺣ ‪‬ﺮ ﹴﻡ ﻟ َ‬
‫‪ -271‬ﻳ‪‬ـﻠﹾـﻬ‪‬ـ ﹾ‬

‫ﻗﻠﺖ ‪ :‬ﻭ‪‬ﻳﹶﻠﺎﺣﻆ ﺃﻥ ﺍﻟﻨﺎﻇﻢ ﺍﻧﺘﻘﻞ ﻫﻨﺎ ﺇﱃ ﺍﳊﺪﻳﺚ ﻋﻦ ﺇﻇﻬﺎﺭ ﺣﺮﻑ ﻭﱂ ﳚﺮ ﻋﻠـﻰ ﻋﺎﺩﺗـﻪ‬
‫ﺑﺬﻛﺮ ﺍﻹﺩﻏﺎﻡ ﻛﻤﺎ ﺑﺪﺃ ؛ ﻷﻥ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺇﺩﻏﺎﻡ ﺍﳌﺘﺠﺎﻧﺴﲔ )ﻭﳘﺎ ﺍﳊﺮﻓﺎﻥ ﺍﻟﻠﺬﺍﻥ‬
‫ﺍﺗﻔﻘﺎ ﳐﺮﺟﺎ ﻭﺻﻔﺔ( ‪.‬‬

‫ﳉ ‪‬ﺰﺭﹺﻱ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﺮﺍﺀ ﰲ ﺍﻟﻨﺸﺮ ﻗﺎﺋﻼ ‪:‬‬

‫ﻭﻗﺪ ﻋﻘﺐ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍ ﹶ‬

‫ﺻ ‪‬ﺢ ﺍﹾﻟﹶﺄ ‪‬ﺧ ﹸﺬ ﹺﺑ ﹺﻬﻤ‪‬ﺎ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹺﺇ ﹾﻥ‬ ‫ﺕ‪ .‬ﻭ ‪‬‬ ‫ﻑ ﻓ‪‬ﻲ ﹺﺇ ‪‬ﺩﻏﹶﺎ ‪‬ﻣ ‪‬ﻪ ‪‬ﻭﹺﺇ ﹾﻇﻬ‪‬ﺎ ﹺﺭ ‪‬ﻩ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬ ‫ﺨﻠﹶﺎ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺼ ‪‬ﺢ ﻓ‪‬ﻲ‬ ‫ﻀ ﹺﻬ ‪‬ﻢ ﺍﹾﻟﹺﺈ ‪‬ﺩﻏﹶﺎﻡ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺁ ‪‬ﺧﺮﹺﻳ ‪‬ﻦ ﺍﹾﻟﹺﺈ ﹾﻇﻬ‪‬ﺎ ‪‬ﺭ‪ .‬ﹶﻓﹺﺈ ﱠﻥ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ ﹾﻘ‪‬ﺘﻀ‪‬ﻴ ‪‬ﻪ ﺍﻟ‪‬ﻨ ﹶﻈ ‪‬ﺮ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ﺍﹾﻟﹶﺄ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺤ ﹸﺔ ﺍﹾﻟﹺﺈ ﹾﻇﻬ‪‬ﺎ ﹺﺭ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ‪‬ﻨﺪ‪‬ﻱ ﹶﻟ ‪‬ﻢ ﺁ ‪‬ﺧ ﹾﺬ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻟ ‪‬ﻐ‪‬ﻴ ﹺﺮ ‪‬ﻫ ‪‬ﻢ ﹺﺑ ‪‬ﻐ‪‬ﻴ ﹺﺮ ﺍﹾﻟﹺﺈ ‪‬ﺩﻏﹶـﺎ ﹺﻡ‬‫ﺻ‪‬‬ ‫ﺍ‪‬ﻟﺎ ‪‬ﻋ‪‬ﺘﺒ‪‬ﺎ ﹺﺭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﹺﺈ ‪‬ﺩﻏﹶﺎ ‪‬ﻡ ﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬‬
‫ﺐ ﺍﹾﻟﹺﺈ ‪‬ﺩﻏﹶﺎ ‪‬ﻡ ﻣ‪‬ـﺎ ﻟﹶـ ‪‬ﻢ‬ ‫ﺠ ‪‬‬ ‫ﺝ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ‪‬ﻭ ‪‬ﺳ ﹶﻜ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹸﻝ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻳ ﹺ‬
‫ﺨ ‪‬ﺮ ﹴ‬ ‫ﺤ ‪‬ﺮﻓﹶ‪‬ﻴ ﹺﻦ ﹺﺇﺫﹶﺍ ﻛﹶﺎﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﻚ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬
‫‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ﻣ‪‬ﺎﹺﻧﻊ‪ ،‬ﻭﻟﹶﺎ ﻣ‪‬ﺎﹺﻧ ‪‬ﻊ ‪‬ﻫﻨ‪‬ﺎ ‪.42‬ﺍ ﻫـ ‪.‬‬

‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻛﻼﻡ ﻧﻔﻴﺲ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﻳﺼﺢ ﺣﺮﻑ ﻗﺮﺁﱐ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺑﺎﻹﻇﻬﺎﺭ ﻣﻊ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﻌﺮﺏ ﻳﺪﻏﻤﻪ ‪ ،‬ﺃﻭ ﺍﺷﺘﻬﺮ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻓﻴﻪ ﺇﻻ ﺍﻹﺩﻏﺎﻡ‬
‫‪ ،‬ﻭﰲ ﺫﻟﻚ ﻧﻘﺪﻡ ﺻﺤﺔ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺸﺮﻭﻃﻬﺎ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﺑﻌﺾ‬
‫ﺍﳊﺮﻭﻑ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﺍﳌﻘﺮﻭﺀ ‪‬ﺎ ﰲ ﺑﻼﺩ ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﺮﺍﺟﻊ‬
‫ﲝﺚ ﺍﻟﻌﻼﻣﺔ ﺍﳌﻐﺮﰊ ﺩ‪ /‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﲪﻴﺘﻮ ‪ -‬ﺣﻔﻈﻪ ﺍﷲ ‪ -‬؛ ﻓﺈﻧﻨﺎ ﻻ ﳔﻄـﺊ ﺍﻟـﺮﻭﺍﺓ ﻭﻻ‬
‫ﻧﻜﺬﺏ ﺍﻟﺮﻭﺍﻳﺔ ﺑﻞ ﻧﺼﺪﻕ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﲟﺎ ﱂ ﳜـﺎﻟﻒ‬
‫ﻭﺟﻪ ﳓﻮ ﻭﻛﺎﻥ ﻟﻠﺮﺳﻢ ﺍﺣﺘﻤﺎﻻ ﳛﻮﻱ ﻭﺻﺢ ﺇﺳﻨﺎﺩ‪‬ﺍ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻠﻐﺔ ﻓﺒﺤﺮﻫﺎ ﻋﻤﻴﻖ ﻭﻻ ﳛـﻴﻂ‬

‫‪ 41‬ﺍﻧﻈﺮ ﺧﻼﺻﺔ ﺍﻟﻔﻜﺮ ‪:‬‬

‫‪http://vb.tafsir.net/forum20/thread26405-2.html‬‬
‫‪ 42‬ﺍﻟﻨﺸﺮ )‪. (15 /2‬‬
‫‪44‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪‬ﺎ ﺇﻻ ﻧﱯ ‪ ،‬ﻭﻗﺪ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺻﻮﳍﺎ ﻭﳍﺠﺎ‪‬ـﺎ ﻗـﺪﳝﻬﺎ ﻭﺣـﺪﻳﺜﻬﺎ ‪ ،‬ﻧﺎﺩﺭﻫـﺎ‬
‫ﻭﻣﺸﻬﻮﺭﻫﺎ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫)ﺍﻷﻋﺮﺍﻑ ‪(176‬‬ ‫ﻚ((‬

‫ﺚ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻑ ﻭ‪‬ﺗ ‪‬ﻮﱠﻗ ‪‬ﺪ ﰲ ﺇﻇﻬﺎﺭ ﺛﺎﺀ ))‪‬ﻳ ﹾﻠ ‪‬ﻬ ﹾ‬
‫ﳋﻠﹶﺎ ‪‬‬
‫ﻗﻮﻝ ﺍﻟﻨﺎﻇﻢ " ‪‬ﻭﺭﹺﻱ" ﺃﻱ ﺍﺷﺘﻌﻞ ﺍ ‪‬‬
‫ﻱ ﺍﻟ ‪‬ﺰ‪‬ﻧ ‪‬ﺪ ‪‬ﻳﺮﹺﻱ ‪ ،‬ﻭ ‪‬ﻭﺭ‪‬ﻯ ‪‬ﻳﺮﹺﻱ ﻭﻳ‪‬ـ ‪‬ﻮﺭ‪‬ﻯ‬
‫ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﻘﺮﺍﺀ )ﺍﳊﺮﻣﻴﻮﻥ ﻭﻫﺸﺎﻡ ﻭﻋﺎﺻﻢ( ﻣﻦ ‪‬ﻭ ﹺﺭ ‪‬‬
‫‪‬ﻭﺭ‪‬ﻳﹰﺎ ﻭ ‪‬ﻭ ﹺﺭ‪‬ﻳﹰﺎ ﻭﺭﹺﻳﺔﹰ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻭﺍ ﹴﺭ ﻭ ‪‬ﻭ ﹺﺭﻱ‪ : ‬ﺍ‪‬ﺗﻘﹶﺪ ‪ 43.‬؛ ﺇﺷﺎﺭﺓ ﻟﺸﺪﺓ ﺍﳋﻼﻑ ﰲ ﺟـﻮﺍﺯ ﺇﻇﻬـﺎﺭ‬
‫ﺍﻟﺬﺍﻝ ﺍﻟﺴﺎﻛﻨﺔ ﻋﻨﺪ ﺍﻟﺜﺎﺀ ﺭﻏﻢ ﲡﺎﻧﺴﻬﻤﺎ ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ‪" :‬ﻻ ﺑـﺪ ﰱ ﻭﺟـﻪ‬
‫ﺍﻹﻇﻬﺎﺭ ﻣﻦ ﺳﻜﺘﺔ ﻟﻄﻴﻔﺔ ﻻ ﻛﺎﻟﺴﻜﺖ ﺍﳌﻌﺮﻭﻑ "‪.44‬‬

‫ﻭﳑﺎ ﻳﺆﻛﺪ ﺻﺤﺔ ﺍﻟﺮﻭﺍﻳﺔ ﺗﺄﻛﻴﺪ ﺍﻟﺪﺍﱐ – ﺭﲪﻪ ﺍﷲ – ﺃﻥ ﺍﻹﻇﻬﺎﺭ ﻻﺑﻦ ﺍﳌﺴﻴﱯ ﰲ ﺍﳌﻮﺿﻌﲔ‬
‫ﺍﳌﺬﻛﻮﺭﻳﻦ "ﻻ ﻏﲑ" ﰒ ﻗﺎﻝ ‪:‬‬

‫ﰲ ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ ))ﻗ ‪‬ﺪ ﺗ‪‬ﺒﲔ(( )ﺍﻟﺒﻘﺮﺓ ‪ : (236‬ﻓﺴﺄﻟﺖ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ﻋﻨﺪ ﻗﺮﺍﺀﰐ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﻧﻈﺎﺋﺮ ﺫﻟﻚ ﳓﻮ ﻗﻮﻟﻪ ))ﻟﻘﺪ ﺗ‪‬ﺎﺏ ﺍﷲ(( ‪)) ،‬ﻭﻗﺪ ‪‬ﺗﻌﻠﻤﻮﻥ(( ‪)) ،‬ﻭﻟﻘﺪ ﺗ ‪‬ﺮﻛﻨﺎ(( ﻭﺷﺒﻬﻪ ﻓﻘﺎﻝ‬
‫ﱄ ﺑﺎﻹﺩﻏﺎﻡ ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ"‪ . 45‬ﺍ ﻫـ ‪.‬‬

‫ﻭﻗﺎﻝ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ))ﹸﺃﺟﹺﻴ‪‬ﺒ ‪‬‬

‫ﺖ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ‪‬ﺗ ﹸﻜﻤ‪‬ﺎ(( )ﻳﻮﻧﺲ ‪: ((89‬‬

‫ﺖ‬
‫"ﻓﺴﺄﻟﺖ ﺃﻳﻀ‪‬ﺎ ﺃﺑﺎ ﺍﻟﻔﺘﺢ ﻋﻦ ﻧﻈﲑ ﺫﻟﻚ ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﰲ ﺍﻷﻋﺮﺍﻑ )‪)) : (189‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃﹾﺛ ﹶﻘﹶﻠ ‪‬‬
‫‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭ‪‬ﺑ ‪‬ﻬﻤ‪‬ﺎ(( ﻓﻤﻨﻌﲏ ﻣﻦ ﺇﺟﺮﺍﺀ ﺍﻟﻘﻴﺎﺱ ﻓﻴﻪ ‪ ،‬ﻭﺃﺧﺬﻩ ﻋﻠ ‪‬ﻲ ﺑﺎﻹﺩﻏﺎﻡ" ‪. 46‬‬

‫ﻭﻗﺎﻝ ﰲ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ‪" :‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻣﺎ ﻗﺎﻟﻪ ﱄ ‪ :‬ﻣﺎ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ‬ﻋﻦ ﺍﺑﻦ‬
‫ﳎﺎﻫﺪ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻦ ﺍﳌﺴﻴﱯ ﻋﻦ ﻧﺎﻓﻊ ﺃﻧﻪ ﺃﻇﻬﺮ ﴿ﻗ ‪‬ﺪ ‪‬ﺗﺒﲔ ﺍﻟﺮﺷﺪ ﻣﻦ ﺍﻟﻐﻲ‪ ﴾‬ﻭﱂ ﻳـﺬﻛﺮ‬
‫ﻧﻈﺎﺋﺮﻩ ‪ ،‬ﻭﻻ ﺟﻌﻞ ﺍﻟﻘﻴﺎﺱ ﰲ ﺫﻟﻚ ﻣﻄﺮﺩﺍ ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﳕﺎ ﻳﺮﻭﻱ ﺫﻟﻚ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿـﻊ‬
‫ﺧﺎﺻﺔ "‪ 47‬ﺍﻫـ ‪.‬‬

‫‪43‬ﺍﻧﻈﺮ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪. (388 / 15‬‬

‫‪44‬ﻓﺮﻳﺪﺓ ﺍﻟﺪﻫﺮ )‪. (769 /2‬‬
‫‪ 45‬ﺍﻟﺘﻌﺮﻳﻒ )‪. (63 ، 62‬‬
‫‪ 46‬ﺍﻟﺘﻌﺮﻳﻒ )‪. (63‬‬
‫‪ 47‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ )‪. (630 ، 629 /2‬‬
‫‪45‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻭﺑﹺﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻧﻘﻮﻝ ﺇﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻓﺮﻉ ﻋﻦ ﺗﺼﻮﺭﻩ ‪ ،‬ﻓﻜﻴﻒ ﳛﻜﻢ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻨﺎﺱ ﺑﻀﻌﻒ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺃﻭ ﻋﺪﻡ ﺻﺤﺔ ﻗﺮﺁﻧﻴﺘﻬﺎ ‪ ،‬ﻭﻫﻮ ﺃﺻﻼ ﱂ ﻳﻌﺮﻓﻬـﺎ ‪ ،‬ﻭﱂ ﻳﻄـﺎﻟﻊ‬
‫ﺃﺳﺎﻧﻴﺪﻫﺎ ﺍﻟﺼﺤﻴﺤﺔ ‪ ،‬ﻭﻻ ﻋﺮﺑﻴﺘﻬﺎ ﺍﻷﺻﻴﻠﺔ ‪ ،‬ﻭﻻ ﺭﲰﻬﺎ ﺍﻟﻌﺜﻤﺎﱐ ‪ ،‬ﻭﻫﻞ ﺍﻷﺳﺎﻧﻴﺪ ﺍﳓﺼﺮﺕ‬
‫ﰲ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﺰﺭﻱ – ﺭﲪﻪ ﺍﷲ ‪ -‬؟! ﻛﻢ ﰲ ﺍﻟﺰﻭﺍﻳﺎ ﺧﺒﺎﻳﺎ‪ ، 48‬ﻭﻛﻢ ﰲ ﺍﻟﻨﺎﺱ ﺑﻘﺎﻳﺎ ؟! ‪.‬‬

‫ﻭﻗﺪ ﻛﻨﺖ ﳑﻦ ﻻ ﻳﺼﺪﻕ ﺑﻘﺮﺁﻧﻴﺘﻬﺎ ؛ ﺟﻬﻼ ‪‬ﺎ ‪ ،‬ﺣﱴ ﲡﻠﺖ ﱄ ﺍﻷﻣﻮﺭ ﺑﺮﺩ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﲪﻴﺘﻮ‪ -‬ﺣﻔﻈﻪ ﺍﷲ – ﻋﻠﻰ ﳉﻨﺔ ﺍﳌﺼﺤﻒ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺍﻟﱵ ﺯﻋﻤﺖ‬
‫ﻋﺪﻡ ﻗﺮﺁﻧﻴﺔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻭﻫﻮ ﻣﻨﺸﻮﺭ ﰲ ﻣﻠﺘﻘﻰ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﳌﻦ ﺃﺭﺍﺩ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻴﺴﲑ ‪ ،‬ﻭﻣﻦ‬
‫ﺃﲨﻞ ﻣﺎ ﻗﺎﻝ ﻓﻴﻪ ‪:‬‬

‫"ﻭﻟﺘﺮﺍﺟﻊ ﺍﻟﻠﺠﻨﺔ ﻧﻔﺴﻬﺎ ﰲ ﻗﻀﺎﺋﻬﺎ ﺑﺎﻟﻐﻴﺐ ﰲ ﺃﻣﺮ ﻛﻬﺬﺍ ‪ ،‬ﻭﻟﺘﻘﺮﺃ ﻣﺎ ﺧﺘﻢ ﺑﻪ ﺍﺑﻦ ﺍﳉـﺰﺭﻱ‬
‫ﻛﺘﺎﺑﻪ "ﻣﻨﺠﺪ ﺍﳌﻘﺮﺋﲔ " ﰲ ﻗﻮﻟﻪ ‪ ":‬ﺇﻧﲏ ﺁﺧﺮ ﻟﻴﻠﺔ ﻓﺮﻏﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴﻒ ﺭﺃﻳـﺖ ﻭﻗـﺖ‬
‫ﺍﻟﺼﺒﺢ‪ ،‬ﻭﺃﻧﺎ ﺑﲔ ﺍﻟﻨﺎﺋﻢ ﻭﺍﻟﻴﻘﻈﺎﻥ‪ ،‬ﻛﺄﱐ ﺃﺗﻜﻠﻢ ﻣﻊ ﺷﺨﺺ ﰲ ﺗﻮﺍﺗﺮ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻋـﺪﺍﻫﺎ‬
‫ﻏﲑ ﻣﺘﻮﺍﺗﺮ ‪ ،‬ﻓﺄﳍﻤﺖ ﰲ ﺍﻟﻨﻮﻡ ﺃﻥ ﻻ ﺃﻗﻄﻊ ﺑﺄﻥ ﻣﺎ ﻋﺪﺍ ﺍﻟﻌﺸﺮ ﻏﲑ ﻣﺘﻮﺍﺗﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻮﺍﺗﺮ ﻗـﺪ‬
‫ﻳﻜﻮﻥ ﻋﻨﺪ ﻗﻮﻡ ﺩﻭﻥ ﻗﻮﻡ‪ ،‬ﻭﱂ ﺃﻃﻠﻊ ﻋﻠﻰ ﺑﻼﺩ ﺍﳍﻨﺪ ﻭﺃﻗﺼﻰ ﺍﳌﺸﺮﻕ ﻭﻏﲑﻩ‪ ،‬ﻓﻴﺤﺘﻤﻞ ﺃ‪‬ـﺎ‬
‫ﺗﻜﻮﻥ ﻋﻨﺪﻫﻢ ﻣﺘﻮﺍﺗﺮﺓ؛ ﺇﺫ ﱂ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﺧﱪﻫﻢ‪ ،‬ﻭﺃﳍﻤﺖ ﺃﱐ ﺃﳊﻖ ﺫﻟﻚ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘـﺎﺏ‪.‬‬
‫‪49‬‬
‫ﻭﻫﺬﺍ ﻋﺠﻴﺐ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪" .‬‬

‫ﻣﻦ ﻇﻦ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺍﺕ ﳏﺼﻮﺭﺓ ﰲ ﺍﳌﺸﺮﻕ ﻓﻘﺪ ﲢﺠﺮ ﻭﺍﺳﻌ‪‬ﺎ ؛ ﻷﻥ ﺍﷲ – ﺗﻌﺎﱃ – ﻳﻘﻮﻝ ‪:‬‬

‫))ﻭ‪‬ﻣ‪‬ﺎ ﻛﹶﺎﻥ‪ ‬ﻋ‪‬ﻄﹶﺎﺀُ ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﻣ‪‬ﺤ‪‬ﻈﹸﻮﺭ‪‬ﺍ(( )ﺍﻹﺳﺮﺍﺀ ‪. (20‬‬

‫‪ 48‬ﻳﻼﺣﻆ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﻐﺮﺏ ﺍﻟﺘﻮﺍﺿﻊ ﻭﻗﻠﺔ ﺍﻟﻈﻬﻮﺭ ‪ ،‬ﻟﺪﺭﺟﺔ ﳛﺴﺒﻬﻢ ﺍﳉﺎﻫﻞ ﻣﻌﻬﺎ ﻋﻮﺍﻣ‪‬ﺎ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ‬
‫ﻭﻋﺪﻡ ﺍﻛﺘﺮﺍﺙ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ‪‬ﻢ ‪.‬‬
‫‪ 49‬ﺍﻧﻈﺮ ﻣﻨﺠﺪ ﺍﳌﻘﺮﺋﲔ ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳉﺰﺭﻱ )‪ ، (87 /1‬ﻭﺇﻥ ﺭﻣﺖ ﻣﻄﺎﻟﻌﺔ ﺍﻟﺮﺩ ﻛﺎﻣﻼ ﻓﺘﺎﺑﻊ ﺍﻟﺮﺍﺑﻂ ﺍﻟﺘﺎﱄ‬
‫ﻣﺸﻜﻮﺭﺍ‪:‬‬
‫‪http://vb.tafsir.net/tafsir36297/#.VkL0F17jvIU‬‬
‫ﻭﺭﺩ ﺍﻟﺸﻴﺦ ﺍﳊﺴﻦ ﻣﺎﺩﻳﻚ ﺍﳌﻮﺭﻳﺘﺎﱐ – ﺣﻔﻈﻪ ﺍﷲ ‪ ، -‬ﻓﺮﺍﺟﻌﻪ ﺇﻥ ﺷﺌﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺍﺑﻂ ‪:‬‬
‫‪http://hacene-madick.blogspot.com/2014/11/1_4.html‬‬
‫‪46‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻜﻤ‪‬ﺔﹶ ﻓﹶﻘﹶـﺪ‪ ‬ﺃﹸﻭ‪‬ﺗـﻲ‪ ‬ﺧﹶﻴ‪‬ـﺮ‪‬ﺍ ﻛﹶ‪‬ﺜﻴـﺮ‪‬ﺍ‬
‫ﺤ ﹾ‬
‫ﻜﻤ‪‬ﺔﹶ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺸﹶﺎﺀُ ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺆ‪‬ﺕﹶ ﺍﹾﻟ ‪‬‬
‫ﺤ ﹾ‬
‫))ﻳ‪‬ﺆ‪‬ﺗ‪‬ﻲ ﺍﹾﻟ ‪‬‬
‫ﻭ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﺬﱠﻛﱠﺮ‪ ‬ﹺﺇﻟﱠﺎ ﺃﹸﻭﻟﹸﻮ ﺍﹾﻟﺄﹶﹾﻟﺒ‪‬ﺎﺏﹺ(( )ﺍﻟﺒﻘﺮﺓ ‪. (269‬‬
‫ﻋﹾﻠﻢﹴ ﻋ‪‬ﻠ‪‬ﻴﻢ‪) ((‬ﻳﻮﺳﻒ ‪. (76‬‬
‫ﻛ ﱢﻞ ﺫ‪‬ﻱ ‪‬‬
‫ﻭﻗﺎﻝ – ﻋﺰ ﻭﺟﻞ ‪)) : -‬ﻭ‪‬ﻓﹶﻮ‪‬ﻕ‪ ‬ﹸ‬

‫ﻭﻣﻦ ﺭﺃﻯ ﴰﺲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺃﻓﻠﺖ ﰲ ﺍﳌﻐﺮﺏ ﻓﻘﺪ ﺍﻟﺘﺒﺴﺖ ﻋﻠﻴﻪ ﺍﻟﺮﺅﻳﺔ ؛ ﻓـﺈﻥ ﻛـﺜﲑ‪‬ﺍ ﻣـﻦ‬
‫ﺃﺳﺎﻃﲔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ ﻣﻐﺎﺭﺑﺔ‪. 50‬‬

‫ﻧﻌﻢ ﺃﺣﻴﺎﻧ‪‬ﺎ ﻳﻌﻠﻮ ﺑﺮﻳﻖ ﺍﳌﺸﺎﺭﻗﺔ ﻭﳜﺒﻮ ﺑﺮﻳﻖ ﺍﳌﻐﺎﺭﺑﺔ ‪ ،‬ﻭﺍﻟﻌﻜﺲ ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﺃﺳﺒﺎﺏ ﻭﻋﻮﺍﻣـﻞ‬
‫ﻳﻄﻮﻝ ﺑﺬﻛﺮﻫﺎ ﺍﳌﻘﺎﻡ ‪ ،‬ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻥ ﺍﻟﻮﺻﻒ ﺑﻌﺎ‪‬ﻟ ‪‬ﻤﻴ‪‬ﺔ ﺩﻭﻝ ﻭﲡﻬﻴﻞ ﺃﺧﺮﻯ ﳌﻦ ﺍﻟﺒـﻬﺘﺎﻥ‬
‫ﺍﳌﺒﲔ ‪.‬‬

‫ﻭﺃﻧﺎ ﺷﺨﺼﻴ‪‬ﺎ ﻻ ﺃﺣﺐ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ؛ ﺃﻥ ﻳﻘﻮﻝ ﺍﳌﺸﺮﻗﻲ ﺃﻭ ﺍﳌﻐﺮﰊ "ﺍﻟﻌﻠﻢ ﻟﺪﻳﻨﺎ‬
‫ﻓﻘﻂ" ؛ ﻷﻥ ﺍﻟﻌﻠﻢ ﻣﻨﺤﺔ ﺇﳍﻴﺔ ﻟﻴﺲ ﳍﺎ ﺑﻠﺪ ﻣﻌﲔ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳉﻬﻞ ﻣﺼﻴﺒﺔ ﻭﺑﻼﺀ ﻻ ﻳﻌـﺮﻑ‬
‫ﺑﻠﺪ‪‬ﺍ ﺑﻌﻴﻨﻪ ‪ ،‬ﻓﻤﺼﺮ ﻣﺜﻠﹰﺎ ﺃﳒﺒﺖ ﻣﻮﺳﻰ ﺍﻟﻜﻠﻴﻢ ﻭﻓﺮﻋﻮﻥ ﺍﻟﻠﺌﻴﻢ ‪ ،‬ﻭﻳﻮﺳﻒ ﺍﻟﺼﺪﻳﻖ ﻭﻗـﺎﺭﻭﻥ‬
‫ﺍﻟﺰﻧﺪﻳﻖ ‪ ،‬ﻭﻫﺎ ﳓﻦ ﺃﻭﻻﺀ ﰲ ﻫﺬﻩ ﺍﻟﻌﺼﻮﺭ ﻧﻌﺎﱐ ﻣﻦ ﻭﻳﻼﺕ ﺍﻟﺘﻌﻤﻴﻢ ﰲ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻣﻦ ﺃﻋﻈﻢ ﻣﻌﻮﻗﺎﺕ ﺍﻟﺘﻮﺍﺻﻞ ‪ ،‬ﻭﺻﺪﻕ ﺍﻟﻘﺎﺋﻞ ‪" :‬ﻣﻦ ﺟﻌﻞ ﺍﻟﻨﺎﺱ ﺳﻮﺍﺀ ﻓﻠﻴﺲ ﳊﻤﻘﻪ ﺩﻭﺍﺀ" ‪.‬‬

‫ﻭﻗﺪ ﺃﺷﺎﺭ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﻐﺎﻣﺪﻱ – ﺣﻔﻈﻪ ﺍﷲ – ﺇﱃ ﻣﻠﻤﺢ ﻫﺎﻡ ﰲ ﻣﻮﺿﻮﻉ ﻗﺮﺁﻧﻴـﺔ‬
‫ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ‪ ،‬ﻓﻘﺎﻝ ‪:‬‬

‫ﻒ ‪.‬‬
‫ﺏ ﺍﻟﺘﻌﺮﻳ ‪‬‬
‫ﺠ‪‬ﻨ ﹸﺔ ﺑﻮﺟﻮ ‪‬ﺩ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ﺷﺎ ﱠﺫ ‪‬ﺓ ﰲ ﻛﺘﺎ ﹺ‬
‫ﺖ ﺍﻟﱠﻠ ‪‬‬
‫ﺻﺮ‪‬ﺣ ‪‬‬

‫ﺠ‪‬ﻨ ﹸﺔ ‪‬ﺷﺬﹸﻭﺫﹶﻫﺎ ‪-‬ﻭﻫﻲ ﺍﻟﱵ ﻻ ﻳﻌﺮﻓﹸﻬﺎ ﺍ ﹶﳌﺸ‪‬ﺎ ﹺﺭﹶﻗ ﹸﺔ ﺍﻵ ﹶﻥ‪ -‬ﻗـﺪ‬ ‫ﺖ ‪:‬ﻭﻫﺬﻩ ﺍ َﻷ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ﺍﻟﱵ ‪‬ﺗﺮ‪‬ﻯ ﺍﻟﱠﻠ ‪‬‬ ‫ﻗﻠ ‪‬‬
‫ﺏ‪ -‬ﰲ ﻣﺼﻨ‪‬ﻔﺎﺗ‪‬ﻬﻢ ؛‬ ‫ﻕ ﻭﺍﳌﹶﻐﺮ ﹺ‬ ‫ﺗﻠﻘﱠﺘﻬﺎ ﺍﻷُ ‪‬ﻣ ﹸﺔ ﺑﺎﻟ ﹶﻘﺒ‪‬ﻮﻝﹺ‪ ،‬ﻭﺍﻋﺘﻤﺪﻫﺎ ﻛﺒﺎ ‪‬ﺭ ﹶﺃ‪‬ﺋ ‪‬ﻤ ‪‬ﺔ ﺍﻟﻘﺮﺍﺀ ‪‬ﺓ ‪-‬ﻣﻦ ﺍﳌﹶﺸﺮ ﹺ‬
‫ﻉ ﺃﻫ ﹺﻞ ﺍﻷﺩﺍ ِﺀ ﰲ ﲨﻴ ﹺﻊ ﺍﻷﻣﺼﺎ ﹺﺭ ﻋﻠﻰ ﹶﻗﺒ‪‬ﻮﻟ‪‬ﻬﺎ ‪.‬‬ ‫ﱐ ﺇﲨﺎ ‪‬‬ ‫ﺑﻞ ﻧﻘﻞ ﺍﻟﺪ‪‬ﺍ ﱡ‬

‫‪ 50‬ﻓﺎﻟﺪﺍﱐ ﻭﺍﻟﺸﺎﻃﱯ ﻭﺍﺑﻦ ‪‬ﺑﺮ‪‬ﻱ ﻭﻣﻜﻲ ﻭﻏﲑﻫﻢ ﻛﺜﲑ ﻗﺪﳝ‪‬ﺎ ‪ ،‬ﻭﺍﻟﻜﺮﻛﻮﺭﻱ ﻭﲪﻴﺘﻮ ﻭﺍﻟﺘﻬﺎﻣﻲ ﻭﺍﻟﻨﺎﺑﻠﺴﻲ ﻭﺍﻟﺴﺤﺎﰊ‬
‫ﻭﻏﲑﻫﻢ ﻛﺜﲑ ﺣﺪﻳﺜﹰﺎ ‪ ،‬ﻭﻳﻀﻴﻖ ﺍﳌﻘﺎﻡ ﻋﻦ ﺣﺼﺮ ﺃﲰﺎﺀ ﻋﻠﻤﺎﺋﻨﺎ ﺍﳌﻐﺎﺭﺑﺔ ‪.‬‬
‫‪47‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺸﺬ‪‬ﻳ ﹶﺬ ﺭﻭﺍﻳ ‪‬ﺔ ﺃﻭ ﻃﺮﻳ ﹴﻖ ﻗﺪ ﺍﺳﺘﻘ ‪‬ﺮ ﹶﻗﺒ‪‬ﻮﻟﹸﻬﻤﺎ ‪-‬ﻭﺇ ‪‬ﻥ ﺍﻧﻘﻄﻊ ﺇﺳـﻨﺎﺩ‪‬ﳘﺎ‪ -‬ﺯﻟﱠـ ﹲﺔ ﻋﻈﻴﻤـ ﹲﺔ!‬‫ﻭﺇ ﱠﻥ ‪‬ﺗ ‪‬‬
‫ﻉ ‪‬ﺳ‪‬ﻨﺪ‪‬ﻫﺎ ﻻ‬
‫ﻉ ‪‬ﺳ‪‬ﻨﺪ‪‬ﻫﺎ ‪-‬ﻗﺮﺍﺀ ﹰﺓ ﺃﻭ ﲰﺎﻋﹰﺎ‪ -‬ﺗﺸﺬﻳﺬﹸﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﻷ ﱠﻥ ﺍﻧﻘﻄﺎ ‪‬‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﻠﺰ ‪‬ﻡ ﻣ ﹺﻦ ﺍﻧﻘﻄﺎ ﹺ‬
‫‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ﻋﻨﻬﺎ ﺍﻟ ﹸﻘﺮ‪‬ﺁﻧ‪‬ﻴ ﹶﺔ ﺑﻌ ‪‬ﺪ ﺃﻥ ﻛﺎﻧﺖ ﹸﻗﺮ‪‬ﺁﻧﹰﺎ ‪. 51‬‬

‫ﺸ ‪‬ﺮ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻘﺮﺍﺀ ‪‬ﺓ ﺍﻟﱵ ﱂ ﻳﻨﻘﻄ ‪‬ﻊ ‪‬ﺳ‪‬ﻨﺪ‪‬ﻫﺎ؟! ﺇﺫ ﻗﺪ ‪‬ﺗﹶﻠﻘﱠﻰ ﺍ ﹶﳌﻐ‪‬ﺎ ﹺﺭ‪‬ﺑ ﹸﺔ ‪‬ﻋ ‪‬‬
‫ﻼ ﺑﻌ ‪‬ﺪ ﺟﹺﻴ ﹴﻞ ‪ ،‬ﺇﱃ ﺯﻣﺎﻧﹺﻨﺎ ﻫﺬﺍ ‪.‬‬
‫ﻧﺎ‪‬ﻓ ﹴﻊ ﺟﹺﻴ ﹰ‬

‫ﻓﻤﻦ ﱂ ‪‬ﻳ‪‬ﺘﹶﻠﻘﱠﻬﺎ ﻓﻼ ﻳﻘﺮﹸﺃ ‪‬ﺎ ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳛ ﱡﻞ ﻟﻪ ﺃﻥ ﻳﻨﻜﺮ‪‬ﻫﺎ ‪ ،‬ﻭﻻ ﻳﻠﺰ ‪‬ﻡ ﻣﻦ ﻋﺪ ﹺﻡ ﺍﻟﻘـﺮﺍﺀ ‪‬ﺓ ‪‬ـﺎ‬
‫ﻁ ﺍﻟﺘ‪‬ﻮﺍ‪‬ﺗ ﹺﺮ ﺃﻥ ‪‬ﻳﺼ‪‬ـ ﹶﻞ ﺇﱃ‬
‫ﺇﻧﻜﺎﺭ‪‬ﻫﺎ ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻘﺮﺍﺀ ﹶﺓ ﻗﺪ ﺗﺘﻮﺍﺗﺮ ﻋﻨﺪ ﻗﻮﻡﹴ ﺩﻭﻥ ﻗﻮﻡﹴ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺷﺮ ‪‬‬
‫ﻱ ‪" :‬ﻭﻗﺪ ﻳﺘﻮﺍﺗ ‪‬ﺮ ﺍﳋ ‪‬ﱪ ﻋﻨﺪ ﻗﻮ ﹴﻡ ‪ ،‬ﺩﻭﻥ ﻗﻮ ﹴﻡ" ‪ .‬ﺍﻧﺘﻬﻰ ‪. 52‬‬
‫ﻛ ﱢﻞ ﺍ ُﻷ ‪‬ﻣ ‪‬ﺔ ‪ :‬ﻗﺎﻝ ﺍﻟﺴ‪‬ﺨﺎﻭ ‪‬‬

‫ﻭﺃﻗﻮﻝ ‪ :‬ﺍﺳﺘﻘﺮ ﺍﻷﻣﺮ ﻟﺪﻯ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻣﺎ ﺑﲔ ﺩﻓـﱵ ﺍﳌﺼـﺎﺣﻒ‬
‫ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺭﲰ‪‬ﺎ ‪ ،‬ﻭﻣﺎ ﻧﻘﻠﻪ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ ﻋﻦ ﺃﺷﻴﺎﺧﻬﻢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ – ﺗﻠﻘﻴ‪‬ﺎ ‪ ،53‬ﻭﻫﻨﺎ ﺳﺆﺍﻝ ﰲ ﻏﺎﻳﺔ ﺍﻷﳘﻴﺔ ‪ :‬ﻫﻞ ﲡﻮﺯ ﺍﻟﻘﺮﺍﺀﺓ ﲟﺎ ﺛﺒﺖ ﻳﻘﻴﻨ‪‬ﺎ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ‬

‫ﺲ ﻣﻦ‬ ‫ﻀ ‪‬ﺢ ﺑﻪ ﻣﺎ ﺍﹾﻟ‪‬ﺘ‪‬ﺒ ‪‬‬ ‫ﺏ ﻣﺜﺎ ﹰﻻ ﻟ‪‬ﻴ‪‬ﺘ ‪‬‬ ‫‪ 51‬ﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺎﻣﺪﻱ – ﺣﻔﻈﻪ ﺍﷲ – ﺇﱃ ﺭﻭﺍﻳﺔ ﻗﺘﻴﺒﺔ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﻓﻘﺎﻝ ‪ :‬ﻭﹶﺃ ‪‬‬
‫ﺿ ﹺﺮ ‪‬‬
‫ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮﹺ‪ ،‬ﻓﺄﻗﻮ ﹸﻝ‪ :‬ﺭﻭﺍﻳ ﹸﺔ ﹸﻗﺘ‪‬ﻴ‪‬ﺒ ﹶﺔ ﺑ ﹺﻦ ‪‬ﻣ ‪‬ﻬﺮ‪‬ﺍﻥﹶ‪ ،‬ﻋ ﹺﻦ ﺍﻟ ‪‬ﻜﺴ‪‬ﺎﺋﻲ‪ ،‬ﺍﺳﺘﻘ ‪‬ﺮ ﻗﺒﻮﻟﹸﻬﺎ ﻋﻨ ‪‬ﺪ ﺃﺋ ‪‬ﻤ ‪‬ﺔ ﺍﻹﻗﺮﺍﺀِ‪ ،‬ﻭﺩ ‪‬ﻭﻧ‪‬ﻮﻫﺎ ﰲ ﻣﺼﻨ‪‬ﻔﺎﺗ‪‬ﻬﻢ؛ ﺑﻞ‬
‫ﺻ‪‬ﺒﻬ‪‬ﺎﻥﹶ‪ ،‬ﻭﻣﺎ ‪‬ﻭﺭ‪‬ﺍ َﺀ‬ ‫ﺕ ﻋ ﹺﻦ ﺍﻟﻜﺴﺎﺋ ‪‬ﻲ ﺑﹶﺄ ‪‬‬ ‫ﻱ )ﻏﺎﻳ ﹸﺔ ﺍﻟﻨ‪‬ﻬﺎﻳ ‪‬ﺔ‪» :(26 /2 :‬ﻭﻛﺎﻧﺖ ﺭﻭﺍﻳ ﹸﺔ ﹸﻗ‪‬ﺘ‪‬ﻴ‪‬ﺒ ﹶﺔ ﺃﺷﻬ ‪‬ﺮ ﺍﻟﺮ‪‬ﻭﺍﻳﺎ ‪‬‬ ‫ﳉﺰ‪‬ﺭ ‪‬‬
‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺍ ﹶ‬
‫ﺐ‪ ،‬ﻭ ‪‬ﻋﻠﹾﻤﻲ ﺑﺬﻟﻚ ﺇﱃ ﹶﺃﻭ‪‬ﺍ ‪‬ﺧ ﹺﺮ ﺍﻟ ﹶﻘ ‪‬ﺮ ‪‬ﻥ ﺍﻟﺴﺎﺑ ﹺﻊ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﳊﺎ ﹸﻝ‬ ‫ﺼﻠﱡﻮﻥ ‪‬ﺎ ﰲ ﺍ ﹶﳌﺤ‪‬ﺎﺭﹺﻳ ﹺ‬ ‫ﺍﻟ‪‬ﻨ ‪‬ﻬﺮﹺ‪ ،‬ﺣﱴ ﻛﺎﻧﻮﺍ ‪‬ﻳﹶﻠ ﱢﻘﻨ‪‬ﻮﻥ ﺃﻭﻻﺩ‪‬ﻫﻢ ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺖ‬‫ﺸﺮ‪‬ﻩ‪ ،‬ﻓﻬﻞ ﱂ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ﻗﺮﺁﻧﹰﺎ ﺑﻌ ‪‬ﺪ ﺃﻥ ﹶﻇﱠﻠ ‪‬‬ ‫ﻱ ‪‬ﻧ ‪‬‬
‫ﻀ ‪‬ﻤﻨ‪‬ﻬﺎ ﺍﺑ ‪‬ﻦ ﺍﳉﹶﺰ‪‬ﺭ ‪‬‬ ‫ﺍﻟﻴﻮ ‪‬ﻡ ﻓﻤﺎ ﺃﹶﺩﺭﻱ ﻣﺎ ﻫﻮ‪ ».‬ﱠﰒ ﺍﻧﻘﻄﻊ ﺇﺳﻨﺎ ‪‬ﺩ ﻫﺬﻩ ﺍﻟﺮ‪‬ﻭﺍﻳﺔ‪ ،‬ﻓﻠﻢ ‪‬ﻳ ‪‬‬
‫ﻀ ‪‬ﻌ ﹶﺔ ﹸﻗﺮ‪‬ﻭﻥ‪‬؟!‬
‫ﻗﺮﺁﻧﹰﺎ ﹺﺑ ‪‬‬
‫ﺡ ﺍﳌﹸﺘﺄﺧ‪‬ﺮﻳﻦ‪ -‬ﻳﻠﺰ ‪‬ﻡ ﻣﻨﻪ ﻋﺪ ‪‬ﻡ‬ ‫ﺸﺬﹸﻭ ﹶﺫ ‪-‬ﰲ ﺍﺻﻄﻼ ﹺ‬ ‫ﻭﻣﻦ ﺍﳋ ﹶﻄ‪‬ﺄ ﺍﻟﻌﻈﻴ ﹺﻢ ﺃﹶﻥ ﻳ‪‬ﻘﺎ ﹶﻝ‪ :‬ﺇ ﱠﻥ ‪‬ﻣﹾﺜ ﹶﻞ ﻫﺬﻩ ﺍﻟﺮ‪‬ﻭﺍﻳ ‪‬ﺔ ﺷﺎﺫﱞ‪ ،‬ﻭﺫﻟﻚ ﻷ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺍﻟﻘﺮﺁﻧ‪‬ﻴ ‪‬ﺔ‪.‬‬
‫‪ 52‬ﺇﻥ ﺃﺭﺩﺕ ﺍﳌﺰﻳﺪ ﻓﺮﺍﺟﻊ ﺍﻟﺮﺩ ﻛﺎﻣﻸ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺍﺑﻂ ‪:‬‬
‫‪http://vb.tafsir.net/tafsir38022/#.Vk4Ci17jvIU‬‬
‫‪ 53‬ﻭﺃﻓﺼﺢ ﻣﻦ ﻫﺬﺍ ﻭﺃﲨﻊ ﻭﺃﻣﻨﻊ ﺗﻌﺮﻳﻒ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺩ‪/‬ﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ ﺷﺎﻫﲔ – ﺕ ‪ 1431‬ﻫـ ﺭﲪﻪ ﺍﷲ –‬
‫ﻟﻠﻘﺮﺁﻥ ﺑﻘﻮﻟﻪ ‪" :‬ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ‪ ،‬ﺍﳌﱰﻝ ﻋﻠﻰ ﻗﻠﺐ ﳏﻤﺪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﺑﻮﺳﺎﻃﺔ ﺍﻟﻮﺣﻲ – ﺭﻭﺡ‬
‫ﺍﻟﻘﺪﺱ – ﻣﻨﺠﻤ‪‬ﺎ ﰲ ﺷﻜﻞ ﺁﻳﺎﺕ ﻭﺳﻮﺭ ‪ ،‬ﺧﻼﻝ ﻓﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ )ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ( ‪ ،‬ﻣﺒﺪﻭﺀًﺍ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ‪،‬‬
‫ﳐﺘﻮﻣ‪‬ﺎ ﺑﺴﻮﺭﺓ ﺍﻟﻨﺎﺱ ‪ ،‬ﻣﻨﻘﻮﻟﹰﺎ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺍﳌﻄﻠﻖ ‪ ،‬ﺑﺮﻫﺎﻧ‪‬ﺎ ﻣﻌﺠﺰ‪‬ﺍ ﻋﻠﻰ ﺻﺪﻕ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ‪ .‬ﺣﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺮﺁﻥ )‪. (15‬‬
‫ﻭﻧﻼﺣﻆ ﺃﻥ ﺷﻴﺨﻨﺎ – ﺭﲪﻪ ﺍﷲ – ﱂ ﻳﻠﻎ ﻗﺮﺁﻧﻴﺔ ﺍﳌﻨﺴﻮﺥ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ‪ ،‬ﻷﻥ ﺍﷲ ﺃﻧﺰﻟﻪ ﻗﺮﺁﻧ‪‬ﺎ ﻭﺗﻌﺒﺪ ﺍﻟﻨﱯ –‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﻭﺃﺻﺤﺎﺑﻪ ﺑﺘﻼﻭﺗﻪ ‪ ،‬ﻓﻴﺜﺎﺑﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﻛﺴﺎﺋﺮ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺃﻣﺎ ﺑﻌﺪ ﺍﻟﻌﺮﺿﺔ ﺍﻷﺧﲑﺓ‬
‫ﻓﻠﻴﺲ ﻣﻌﲎ ﻧﺴﺦ ﺍﻵﻳﺎﺕ ﺇﻟﻐﺎ َﺀ ﻗﺮﺁﻧﻴﺘﻬﺎ ﺣﻴﻨﺌﺬ ‪ ،‬ﻟﻜﻨﻬﺎ ﺷﺎﺫﺓ ﺑﻌﺪ ﺫﻟﻚ ؛ ﻟﻘﻠﺔ ﻧﻘﻠﺘﻬﺎ ﻭﳐﺎﻟﻔﺘﻬﺎ ﺭﺳﻢ ﺍﳌﺼﺤﻒ ﺍﻹﻣﺎﻡ ‪،‬‬
‫ﻭﺧﺮﻭﺟ‪‬ﺎ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻻﻟﺘﺒﺎﺱ ﰲ ﻛﻠﻤﺔ "ﻗﺮﺁﻥ" ﺍﻟﱵ ﺍﺷﺘﻬﺮ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﺍﳌﺘﻮﺍﺗﺮ ﻭﺍﻟﺼﺤﻴﺢ ﻓﻘﻂ ‪ ،‬ﺃﺣﺐ ﺃﻥ ﺃﲰﻴﻬﺎ‬
‫ﺑﺎﻟﻮﺣﻲ ﺍﳌﻨﺴﻮﺥ ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﻟﺴﺆﺍﻝ "ﺃﺗﺄﺧﺬ ﺍﻵﻳﺎﺕ ﺍﳌﻨﺴﻮﺧﺔ ﺣﻜﻤ‪‬ﺎ ﻭﺭﲰ‪‬ﺎ ﺣﻜ ‪‬ﻢ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺭﺳﻢ‬
‫ﺍﳌﺼﺤﻒ ﻣﻦ ﺣﻴﺚ ﺍﻟﺜﻮﺍﺏ ﻭﺣﺮﻣﺔ ﺍﻟﺘﻼﻭﺓ ﻟﻠﺠﻨﺐ ‪ ...‬ﺇﱁ؟" ﺍﻟﺬﻱ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﺃ‪‬ﺎ ﻻ ﺗﺄﺧﺬ ﺣﻜﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺜﺎﺑﺖ ﰲ‬
‫ﺍﳌﺼﺤﻒ ؛ ﻷﺳﺒﺎﺏ ﻛﺜﲑﺓ ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻝ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﰲ ﺍﳊﺪﻳﺚ ‪ » " :‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﺣ ‪‬ﺮﻓﹰﺎ ‪‬ﻣ ‪‬ﻦ‬
‫‪48‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺃﻭ ﻣﻦ ﺑﻌﺪﻫﻢ – ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ – ﻗﺮﺅﻭﺍ ﺑﻪ ﻭﺛﺒﺖ ﺃﻧﻪ ﺑﻌﺪ ﺍﻟﻌﺮﺿﺔ ﺍﻷﺧـﲑﺓ ؛ ﻓﻬـﻮ‬
‫ﻣﻮﺍﻓﻖ ﻟﻠﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﱐ ﻭﲢﺘﻤﻠﻪ ﺍﻟﻠﻐﺔ ﻭﺻ ‪‬ﺢ ﺇﺳﻨﺎﺩﻩ ﻣﻦ ﻟﺪﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ ﻣـﻦ ﺑﻌـﺪﻫﻢ ﺇﱃ‬
‫ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺇﻻ ﺃﻧﻪ ﺍﻧﻘﻄﻊ ﺳﻨﺪﻩ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻨﺎ ﻣﻌﺸـﺮ ﺍﳌﺘـﺄﺧﺮﻳﻦ‬
‫ﻛﺮﻭﺍﻳﺔ ﻗﺘﻴﺒﺔ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻏﲑﻫﺎ ؟‬

‫ﺑﺎﺩﺉ ﺫﻱ ‪‬ﺑ ‪‬ﺪ ٍﺀ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻔﺮﻕ ﺑﲔ ﻛﻠﻤﺔ "ﻗﺮﺁﻥ" ﻭ"ﻗﺮﺍﺀﺍﺕ" ؛ "ﻓﺎﻟﻘﺮﺁﻥ ﻫﻮ ﺫﻟﻚ ﺍﻟـﻨﺺ‬
‫ﺍﳌﱰﻝ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﺮﺳﻮﻝ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻭﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺛﺒﻮﺗ‪‬ﺎ‬
‫ﻗﻄﻌﻴ‪‬ﺎ ﻻ ﺭﻳﺐ ﻓﻴﻪ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻓﻬﻲ ﺭﻭﺍﻳﺎﺕ ﻭﻭﺟﻮﻩ ﺃﺩﺍﺋﻴﺔ ‪ ،‬ﻣﻨـﻬﺎ ﺍﳌﺘـﻮﺍﺗﺮ ﻭﻣﻨـﻬﺎ‬
‫ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻀﻌﻴﻒ ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳌﻮﺿﻮﻉ ‪ ،‬ﻭﻫﻲ ﺑﺬﻟﻚ ﺗﻐﺎﻳﺮ ﺍﻟﻘﺮﺁﻥ ﺗﻐﺎﻳﺮ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ ؛ ﻷ‪‬ﺎ‬
‫ﺗﺘﻌﻠﻖ ﺑﺎﻟﻠﻔﻆ ﻻ ﺑﺎﻟﺘﺮﻛﻴﺐ" ‪ .54‬ﻭﻟﻨﻀﺮﺏ ﻣﺜﺎﻻ ﻋﻠﻰ ﺫﻟﻚ ‪ :‬ﻗﻮﻝ ﺍﷲ – ﺗﻌﺎﱃ – ‪)) :‬ﹶﺃ ‪‬ﻣ ‪‬ﻦ‬
‫ﻟﹶﺎ ‪‬ﻳ ﹺﻬﺪ‪‬ﻱ(( )ﻳﻮﻧﺲ ‪ (35‬ﻟﻠﻘﺮﺍﺀ ﻓﻴﻪ ﺳﺖ ﻗﺮﺍﺀﺍﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ‪:‬‬

‫"ﺍﻷﻭﱃ‪» :‬ﳊﻤﺰﺓ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﺧﻠﻒ ﺍﻟﻌﺎﺷﺮ« »‪‬ﻳ ‪‬ﻬ ‪‬ﺪﻱ« ﺑﻔﺘﺢ ﺍﻟﻴـﺎﺀ‪ ،‬ﻭﺇﺳـﻜﺎﻥ ﺍﳍـﺎﺀ‪،‬‬
‫ﻭﲣﻔﻴﻒ ﺍﻟﺪﺍﻝ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪» :‬ﻟﺸﻌﺒﺔ« »ﹺﻳ ﹺﻬ ‪‬ﺪﻱ« ﺑﻜﺴﺮ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺍﳍﺎﺀ ‪ ،‬ﻭﺗﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ ؛ ﻷﻥ ﺃﺻـﻠﻬﺎ "‪‬ﻳ ‪‬ﻬﺘ‪‬ـﺪ‪‬ﻱ"‬
‫ﻓﻘﻠﺒﺖ ﺍﻟﺘﺎﺀ ﺩﺍﻻ ﺳﺎﻛﻨﺔ ﰒ ﺍﺩﻏﻤﺖ ﰲ ﺍﻟﺪﺍﻝ ﺍﳌﻜﺴﻮﺭﺓ ﻓﺼﺎﺭﺕ "‪‬ﻳ ‪‬ﻬﺪ‪‬ﻱ" ﰒ ﲣﻠـﺺ ﻣـﻦ‬
‫ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ )ﺍﳍﺎﺀ ﻭﺍﻟﺪﺍﻝ ﺍﻟﺴﺎﻛﻨﺔ( ﺑﻜﺴﺮ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻷﺻﻞ ؛ ﻓﺼﺎﺭﺕ "‪‬ﻳﻬﹺـﺪ‪‬ﻱ" ﰒ‬
‫ﻛﺴﺮﺕ ﺍﻟﻴﺎﺀ ﺇﺗﺒﺎﻋ‪‬ﺎ ﻟﻜﺴﺮ ﺍﳍﺎﺀ ﻣﻦ ﺑﺎﺏ ﺍ‪‬ﺎﻭﺭﺓ ؛ ﻓﺼﺎﺭﺕ "ﹺﻳ ﹺﻬﺪ‪‬ﻱ" ‪.‬‬

‫ﺸ ﹺﺮ ﹶﺃ ‪‬ﻣﺜﹶﺎ‪‬ﻟﻬ‪‬ﺎ‪ . "...‬ﺻﺤﻴﺢ ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ، (175 /5) (2910‬ﻭﺍﻟﺒﺰ‪‬ﺍﺭ‬ ‫ﺴ‪‬ﻨ ﹸﺔ ﹺﺑ ‪‬ﻌ ‪‬‬
‫ﳊ‪‬‬‫ﺴ‪‬ﻨﺔﹲ‪ ،‬ﻭ‪‬ﺍ ﹶ‬ ‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓﹶﻠ ‪‬ﻪ ﹺﺑ ‪‬ﻪ ‪‬ﺣ ‪‬‬
‫‪‬ﻛﺘ‪‬ﺎ ﹺ‬
‫ﺲ ﺍﻟﺜﻮﺍﺏ ﻟﻘﺎﻝ ‪" :‬ﻣﻦ ﻗﺮﺃ ﻗﺮﺁﻧ‪‬ﺎ"‬ ‫)‪ (192 /7) (2761‬ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻟﻘﺎﺭﺉ ﺍﳌﻨﺴﻮﺥ ﻟﻔﻈﹰﺎ ﻭﺣﻜﻤ‪‬ﺎ ﻧﻔ ‪‬‬
‫ﺲ‬‫ﺻﺤ‪‬ﻴ ‪‬ﺢ ﹺﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺑﺎﻟﺘﻨﻜﲑ ﺍﳌﻔﻴ ‪‬ﺪ ﺍﻟﻌﻤﻮ ‪‬ﻡ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﰲ ﺁﻳﺔ "ﺍﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻓﺎﺭﲨﻮﳘﺎ ‪ " : "...‬‬
‫ﺖ ﹶﺃ ﹾﻗ ‪‬ﺮﹸﺃ ﹶﻛﺬﹶﺍ ‪‬ﻟ ‪‬ﻐ‪‬ﻴ ﹺﺮ‬
‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺔ ‪‬ﻭﹶﻟﻜ‪‬ﻨ ‪‬ﻪ ‪‬ﺳ‪‬ﻨ ﹲﺔ ﺛﹶﺎﹺﺑ‪‬ﺘ ﹲﺔ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟﹺﺈ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﻋ ﹺﻦ ﺍﹾﻟ ‪‬‬ ‫‪‬ﺣ ﹾﻜ ‪‬ﻤ ‪‬ﻪ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻧ ﹶﻘﹶﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ﻭ‪‬ﺍﻟ ‪‬ﺪﻟ‪‬ﻴ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﹶﻟ ‪‬ﻮﻟﹶﺎ ﹶﺃﻧ‪‬ﻲ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹶﺎ ﹶﻝ‪ :‬ﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻓ‪‬ﻲ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ﹶﻟ ﹺﺰ ‪‬ﺩ‪‬ﺗﻬ‪‬ﺎ" )ﻭﰲ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ "ﻛﺘﺎﺏ‬
‫ﺍﷲ"( ‪ .‬ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻟﻠﻨﺤﺎﺱ )‪ . (61 /1‬ﻭﻗﺎﻝ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ – ﺕ ‪ 487‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪" : -‬ﻓﺈﺫﺍ ﻗﺎﻝ‬
‫ﺍﳉﻨﺐ ﺑﺴﻢ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﻓﺈﻥ ﻗﺼﺪ ﺍﻟﻘﺮﺁﻥ ﻋﺼﻰ ‪ ،‬ﻭﺇﻥ ﻗﺼﺪ ﺍﻟﺬﻛﺮ ﺃﻭ ﱂ ﻳﻘﺼﺪ ﺷﻴﺌﺎ ﱂ ﻳﺄﰒ ‪ ،‬ﻭﳚﻮﺯ ﳍﻤﺎ ﻗﺮﺍﺀﺓ ﻣﺎ‬
‫ﻧﺴﺨﺖ ﺗﻼﻭﺗﻪ ﻛﺎﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻓﺎﺭﲨﻮﳘﺎ ﺍﻟﺒﺘﺔ"‪ .‬ﺍﻟﺘﺒﻴﺎﻥ ﻟﻠﻨﻮﻭﻱ )‪ ، (74 /1‬ﻭﺍﻧﻈﺮ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬
‫ﺍﻟﻜﻮﻳﺘﻴﺔ )‪. (321 /18‬‬

‫‪ 54‬ﺣﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻟﺸﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺩ‪/‬ﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ ﺷﺎﻫﲔ – ﺕ ‪ 1431‬ﻫـ ﺭﲪﻪ ﺍﷲ – )‪. (37‬‬
‫‪49‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪» :‬ﳊﻔﺺ‪ ،‬ﻭﻳﻌﻘﻮﺏ« »‪‬ﻳ ﹺﻬ ‪‬ﺪﻱ« ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻛﺴﺮ ﺍﳍﺎﺀ‪ ،‬ﻭﺗﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ ؛ ﻷﻥ ﺃﺻﻠﻬﺎ‬
‫"‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻱ" ﻓﻘﻠﺒﺖ ﺍﻟﺘﺎﺀ ﺩﺍﻻ ﺳﺎﻛﻨﺔ ﰒ ﺍﺩﻏﻤﺖ ﰲ ﺍﻟﺪﺍﻝ ﺍﳌﻜﺴﻮﺭﺓ ﻓﺼﺎﺭﺕ "‪‬ﻳ ‪‬ﻬﺪ‪‬ﻱ" ﰒ ﲣﻠﺺ‬
‫ﻣﻦ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ )ﺍﳍﺎﺀ ﻭﺍﻟﺪﺍﻝ ﺍﻟﺴﺎﻛﻨﺔ( ﺑﻜﺴﺮ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻷﺻﻞ ؛ ﻓﺼﺎﺭﺕ "‪‬ﻳ ﹺﻬﺪ‪‬ﻱ"‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪» :‬ﻻﺑﻦ ﻭﺭﺩﺍﻥ« »‪‬ﻳ ‪‬ﻬ ‪‬ﺪﻱ« ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺇﺳﻜﺎﻥ ﺍﳍﺎﺀ‪ ،‬ﻭﺗﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ ؛ ﻷﻥ ﺃﺻـﻠﻬﺎ‬
‫"‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻱ" ﻓﻘﻠﺒﺖ ﺍﻟﺘﺎﺀ ﺩﺍﻻ ﺳﺎﻛﻨﺔ ﰒ ﺍﺩﻏﻤﺖ ﰲ ﺍﻟﺪﺍﻝ ﺍﳌﻜﺴﻮﺭﺓ ﻓﺼﺎﺭﺕ "‪‬ﻳ ‪‬ﻬﺪ‪‬ﻱ" ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ‪» :‬ﻟﻮﺭﺵ‪ ،‬ﻭﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻭﺍﺑﻦ ﻋﺎﻣﺮ« »‪‬ﻳ ‪‬ﻬ ‪‬ﺪﻱ« ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺍﳍﺎﺀ‪ ،‬ﻭﺗﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ ؛‬
‫ﻷﻥ ﺃﺻﻠﻬﺎ "‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻱ" ﻓﻨﻘﻠﺖ ﺣﺮﻛﺔ ﺍﻟﺘﺎﺀ ﺇﱃ ﺍﳍﺎﺀ ﺍﻟﺴﺎﻛﻨﺔ ﻗﺒﻠﻬﺎ "‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻱ" ﰒ ﻗﻠﺒﺖ ﺍﻟﺘﺎﺀ ﺩﺍﻻ‬
‫ﺳﺎﻛﻨﺔ ﰒ ﺍﺩﻏﻤﺖ ﰲ ﺍﻟﺪﺍﻝ ﺍﳌﻜﺴﻮﺭﺓ ؛ ﻓﺼﺎﺭﺕ "‪‬ﻳ ‪‬ﻬﺪ‪‬ﻱ" ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ‪» :‬ﻟﻘﺎﻟﻮﻥ‪ ،‬ﻭﺍﺑﻦ ﲨ‪‬ﺎﺯ« »‪‬ﻳﻬ ‪‬ﺪﻱ« ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺗﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ‪ ،‬ﻭﳍﻤـﺎ ﰲ ﺍﳍـﺎﺀ‪:‬‬
‫ﺍﻹﺳﻜﺎﻥ‪ ،‬ﻭﺍﺧﺘﻼﺱ ﻓﺘﺤﺘﻬﺎ ؛ ﻷﻥ ﺃﺻﻠﻬﺎ "‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻱ" ﻓﻘﻠﺒﺖ ﺍﻟﺘﺎﺀ ﺩﺍﻻ ﺳﺎﻛﻨﺔ ﰒ ﺍﺩﻏﻤﺖ ﰲ‬
‫ﺍﻟﺪﺍﻝ ﺍﳌﻜﺴﻮﺭﺓ ﻓﺼﺎﺭﺕ "‪‬ﻳ ‪‬ﻬﺪ‪‬ﻱ" ﻓﻈﻠﺖ ﺍﳍﺎﺀ ﺳﺎﻛﻨﺔ ﺃﻭ ﲣﻠﺺ ﻣﻦ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ )ﺍﳍـﺎﺀ‬
‫ﻭﺍﻟﺪﺍﻝ ﺍﻟﺴﺎﻛﻨﺔ( ﺑﺎﺧﺘﻼﺱ ﻓﺘﺢ ﺍﳍﺎﺀ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ‪» :‬ﻷﰊ ﻋﻤﺮﻭ« »‪‬ﻳﻬﺪ‪‬ﻱ« ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺗﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ ‪ ،‬ﻭﻟﻪ ﰲ ﺍﳍﺎﺀ‪ :‬ﺍﻟﻔﺘﺢ ﻭﺍﺧﺘﻼﺱ‬
‫ﺍﻟﻔﺘﺢ" ‪،‬ﻭﺗﻮﺟﻴﻪ ﺍﻟﻔﺘﺢ ﻛﺘﻮﺟﻴﻪ ﻭﺭﺵ ﻭﺍﻻﺑﻨﲔ ‪ ،‬ﻭﺗﻮﺟﻴﻪ ﺍﻻﺧﺘﻼﺱ ﻛﺘﻮﺟﻴﻪ ﻗﺎﻟﻮﻥ ﻭﺍﺑـﻦ‬
‫ﲨﺎﺯ‪.55‬‬
‫ﺍﻟﺮﺳﻢ ﺍﻟﻘﺮﺁﱐ ﻭﺍﺣﺪ ‪ ،‬ﻟﻜﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻷﺩﺍﺋﻴﺔ ﻣﺘﻌﺪﺩﺓ ‪ ،‬ﻧﻌﻢ ﻫﻲ ﺛﺎﺑﺘﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻟﻜﻦ ﻻ ﳒﺰﻡ ﺃ‪‬ﺎ ﰲ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺼـﺤﺔ ؛ ﻷﻥ ﻣﻨـﻬﺎ ﺍﳌﺘـﻮﺍﺗﺮ‬
‫ﻭﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻭﻟﻜﻞ ﺻﺎﺣﺐ ﺍﺧﺘﻴﺎﺭ ﻭﺟﻬﺔ ﻫﻮ ‪‬ﻣ ‪‬ﻮﻟﱠﺎﻫﺎ ‪ ،‬ﻓﻼ ﻏﺮ ‪‬ﻭ ﺃﻥ ﳜﺘﺎﺭ ﺑﻌـﺾ ﺍﻟﻨﺤـﺎﺓ‬
‫ﺍﻻﺧﺘﻼﺱ ﻭﻳﻔﻀﻠﻮﻧﻪ ﻟﺼﻌﻮﺑﺔ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﺎﻛﻨﲔ ‪ ،‬ﻭﰲ ﺫﺍﺕ ﺍﻟﻮﻗـﺖ ﻳـﺮﺩﻭﻥ ﻭﺟﻬ‪‬ـﺎ‬
‫ﺻﺤﻴﺤ‪‬ﺎ ﻟﻘﻠﺔ ﻓﺼﺎﺣﺘﻪ ﰲ ﻧﻈﺮﻫﻢ ‪ ،‬ﻭﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﺟﺪﻟﹰﺎ ﺃ‪‬ﺎ "ﻳﻬﺪﻱ" ﻗﺮﺋﺖ ﺑﻠﻔﻆ "ﻳﺮﺷـﺪ"‬
‫ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ ﺷﺎﺫﺓ ﻻﺧﺘﻼﻝ ﺃﺭﻛﺎﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻴﻬﺎ )ﻣﻮﺍﻓﻘﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺮﺳـﻢ ﻭﺻـﺤﺔ‬
‫ﺍﻹﺳﻨﺎﺩ( ‪.‬‬

‫‪ 55‬ﺍﳍﺎﺩﻱ )‪ (298 /2‬ﻣﻊ ﺇﺿﺎﻓﺎﺕ ﺗﻮﺟﻴﻬﻴﻪ ‪.‬‬

‫‪50‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺾ‪، 56‬‬
‫ﻑ ‪‬ﺗﻀ‪‬ﺎ ‪‬ﺩ ‪‬ﻭ‪‬ﺗﻨ‪‬ـﺎﹸﻗ ﹴ‬
‫ﻉ ‪‬ﻭ‪‬ﺗﻐ‪‬ﺎ‪‬ﻳ ﹴﺮ ﻟﹶﺎ ﺍ ‪‬ﺧ‪‬ﺘﻠﹶﺎ ‪‬‬
‫ﻑ ‪‬ﺗ‪‬ﻨ ‪‬ﻮ ﹴ‬
‫ﻚ ﺍ ‪‬ﺧ‪‬ﺘﻠﹶﺎ ‪‬‬
‫ﻑ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎ ‪‬ﺭ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬
‫"ﹶﻓﹺﺈ ﱠﻥ ﺍﻟ‪‬ﺎ ‪‬ﺧ‪‬ﺘﻠﹶﺎ ‪‬‬
‫ﻛﻠﹶﺎ ﹺﻡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ ‪ -‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪)) :-‬ﺃﹶﻓﹶﻠﹶﺎ ﻳ‪‬ﺘﹶـﺪ‪‬ﺑ‪‬ﺮ‪‬ﻭﻥ‪ ‬ﺍﹾﻟﹸﻘـﺮ‪‬ﺁﻥ‪ ‬ﻭ‪‬ﻟﹶـﻮ‪‬‬
‫ﹶﻓﹺﺈ ﱠﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﻣﺤ‪‬ﺎ ﹲﻝ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻓ‪‬ﻲ ﹶ‬
‫‪57‬‬
‫ﺧ‪‬ﺘﻠﹶﺎﻓﹰﺎ ﻛﹶﺜ‪‬ﻴﺮ‪‬ﺍ(( )ﺍﻟﻨﺴﺎﺀ ‪."(82‬‬
‫ﻋﹾﻨﺪ‪ ‬ﻏﹶﻴ‪ ‬ﹺﺮ ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﻮ‪‬ﺟ‪‬ﺪ‪‬ﻭﺍ ﻓ‪‬ﻴﻪ‪ ‬ﺍ ﹾ‬
‫ﻛﹶﺎﻥ‪ ‬ﻣﻦ‪ ‬‬

‫ﻭﻧﻘﻮﻝ ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺍﻵﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺸﺎﻃﺒﻴﺔ ﻭﺍﻟﺪﺭﺓ ﻭﻃﻴﺒﺔ ﺍﻟﻨﺸﺮ ﻭﺃﺻﻮﳍﺎ‬
‫ﲤﺜﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺎﻣﻼ ﺑﺄﺣﺮﻓﻪ ﺍﻟﺴﺒﻌﺔ‪ 58‬ﺑﺎﻷﺳﺎﻧﻴﺪ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻷﺩﺍﺀ ﺍﻟﺼﺤﻴﺢ ‪،‬‬
‫ﻭﻟﻴﺲ ﻣﻌﲎ ﺍﻧﻘﻄﺎﻉ ﺇﺳﻨﺎﺩ ﺭﻭﺍﻳﺔ ﻛﺎﻧﺖ ﳍﺎ ﺍﻟﱰﺭ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﳋﻼﻓﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ ﺃﻭ ﺍﻟﻔﺮﺷﻴﺔ‬
‫ﻛﺮﻭﺍﻳﺔ ﻗﺘﻴﺒﺔ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﺃﻭ ‪‬ﻫ‪‬ﺒ‪‬ﻴ ‪‬ﺮ ﹶﺓ ﺃﻭ ﺍﻟ ﹶﻘﻮ‪‬ﺍﺱ ﻋﻦ ﺣﻔﺺ‪ 59‬ﻭﱂ ﲣﺎﻟﻒ ﰲ ﳎﻤﻠﻬﺎ ﺧﻼﻓﺎﺕ‬
‫ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ ﺍﻟﻌﺸﺮﺓ ﺃﻭ ﺗﻨﻔﺮﺩ ﺇﻻ ﻗﻠﻴﻼ ‪ ،‬ﻟﻴﺲ ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻗـﺪ ‪‬ﻧﺴِـ ‪‬ﻲ ‪،‬‬
‫ﺺ ﻭﻻ ‪‬ﺗ ﹺﺰﻳ ‪‬ﺪ‬
‫ﺣﺎﺷﺎ ﻭﻛﻼ ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺍﻧﻘﻄﺎﻉ ﺇﺳﻨﺎﺩﻱ ﻟﺒﻌﺾ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻷﺩﺍﺋﻴﺔ ﺍﻟﱵ ﻻ ‪‬ﺗ‪‬ﻨ ﹸﻘ ‪‬‬
‫ﺣﺮﻓﹰﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ – ﺗﻌﺎﱃ ‪ ، -‬ﺑﻞ ﺭﲟﺎ ﻋﺮﻓﻬﺎ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺋﻤﺔ ﻭﺗﺮﻛﻮﻫﺎ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ‬

‫ﷲ‬
‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ " : -‬ﻗﹶﺎ ﹶﻝ ﺍ ُ‬ ‫ﺻﻠﱠﻰ ﺍ ُ‬‫ﷲ‪ -‬‬ ‫‪ 56‬ﻭﺛﺒﺖ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻣﺎ ﻳﺸﺒﻪ ﺫﻟﻚ ‪ ،‬ﳓﻮ ﻗﻮﻝ ‪‬ﺭﺳ‪‬ﻮ ﹺﻝ ﺍ ِ‬
‫ﺸ ‪‬ﺮﻙ‪ ،‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ‪‬ﻋ ‪‬ﻤﻠﹰﺎ ﹶﺃ ‪‬ﺷ ‪‬ﺮ ‪‬ﻙ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻣﻌ‪‬ﻲ ﹶﻏ‪‬ﻴﺮﹺﻱ‪ ،‬ﺗ ‪‬ﺮ ﹾﻛ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ﹶﻛ ‪‬ﻪ" ﻓﻘﺪ ﺭﻭﻳﺖ ﺃﻳﻀ‪‬ﺎ‬ ‫ﺸ ‪‬ﺮﻛﹶﺎ ِﺀ ‪‬ﻋ ﹺﻦ ﺍﻟ ‪‬‬ ‫‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ :‬ﹶﺃﻧ‪‬ﺎ ﹶﺃ ﹾﻏﻨ‪‬ﻰ ﺍﻟ ‪‬‬
‫"ﻭ ‪‬ﺷﺮﹺﻳﻜﹶﻪ" ﻭﺭﻭﻳﺖ "ﻭ ‪‬ﺷ ‪‬ﺮ ﹶﻛﺘ‪‬ﻪ" ‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (2289 /4) (2985‬ﺇﻻ ﺇﻧﻨﺎ ﻧﻘﻮﻝ ﺇﻧﻪ ﻻ ﺗﻘﺎﺱ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺈﻃﻼﻕ ؛ ﳉﻮﺍﺯ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻨﺔ ﺑﺎﳌﻌﲎ ﻟﺪﻯ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ؛ ﻷﻧﻪ ﻭﺣﻲ ﻣﻦ ﺍﷲ ﻣﻌﻨ‪‬ﻰ ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﺻﺎﻏﻪ ﺍﻟﻨﱯ –‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻭﻫﻮ ﺃﻓﺼﺢ ﺍﻟﻔﺼﺤﺎﺀ ﻭﺃﺑﻠﻎ ﺍﻟﺒﻠﻐﺎﺀ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻼ ﲡﻮﺯ ﺭﻭﺍﻳﺘﻪ ﺑﺎﳌﻌﲎ ﺍﺗﻔﺎﻗﹰﺎ ؛ ﻷﻧﻪ‬
‫ﻭﺣﻲ ﻣﻦ ﺍﷲ ﻟﻔﻈﹰﺎ ﻭﻣﻌﻨ‪‬ﻰ ‪ ،‬ﻭﳍﺬﺍ ﺃﻋﻴﺪ ﻓﺄﺅﻛﺪ "ﻟﻮ ﻓﻬﻤﺖ ﻗﻀﻴﺔ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﳊﻠﺖ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻹﺷﻜﺎﻻﺕ ‪ ،‬ﻭﻗﺪ ﺩﻭﻥ ﻓﻴﻬﺎ ﺃﺣﺪ ﺍﻹﺧﻮﺓ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻭﻧﻮﻗﺸﺖ ﻭﳒﺤﺖ ﺳﻨﺔ ‪ 1421‬ﻫـ ‪ ،‬ﲜﺎﻣﻌﺔ ﺃﻡ‬
‫ﺍﻟﻘﺮﻯ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ – ﻛﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ – ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ – ﻗﺴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻧﺸﺮﺕ ﺑﺎﺳﻢ‬
‫"ﺍﻻﺧﺘﻴﺎﺭ ﻋﻨﺪ ﺍﻟﻘﺮﺍﺀ ‪ ،‬ﻣﻔﻬﻮﻣﻪ ‪ ،‬ﻣﺮﺍﺣﻠﻪ ‪ ،‬ﻭﺃﺛﺮﻩ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ" ﺇﻋﺪﺍﺩ ﺍﻟﻄﺎﻟﺐ ﺃﻣﲔ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻓﻼﺗﻪ"‬
‫– ﺣﻔﻈﻪ ﺍﷲ ‪ ، -‬ﺇﺷﺮﺍﻑ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻭﻟﺪ ﺳﻴﺪﻱ ﻭﻟﺪ ﺣﺒﻴﺐ – ﺣﻔﻈﻪ ﺍﷲ ‪ ، -‬ﻟﺘﺤﻤﻴﻞ ﺍﻟﺮﺳﺎﻟﺔ ﺗﺎﺑﻊ ﺍﻟﺮﺍﺑﻂ‪:‬‬
‫‪http://www.4shared.com/office/Crum6Cggce/___.html‬‬
‫‪ 57‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﺰﺭﻱ – ﺭﲪﻪ ﺍﷲ – ﰲ ﺍﻟﻨﺸﺮ )‪. (49 /1‬‬
‫ﻚ ‪‬ﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ﻓ‪‬ﻲ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ‪‬ﺘ ﹶﻔ ‪‬ﺮﹶﻗ ﹲﺔ ﻓ‪‬ﻴﻪ‪ ،‬ﺑ ﹾﻞ‬‫ﻑ ‪‬ﻣ‪‬ﺘ ﹶﻔ ‪‬ﺮﹶﻗ ﹲﺔ ﻓ‪‬ﻲ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁﻥ‪ ،‬ﹶﻓﻠﹶﺎ ‪‬ﺷ ‪‬‬ ‫‪ 58‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ‪ ) " :‬ﻭﹶﺃﻣ‪‬ﺎ( ‪‬ﻫ ﹾﻞ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺒﻌ‪ ‬ﹸﺔ ﺍﹾﻟﹶﺄ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺼ ‪‬ﺮﹲﺓ ﻓ‪‬ﻲ ‪‬ﻗﺮ‪‬ﺍ َﺀ ‪‬ﺓ ‪‬ﺧ‪‬ﺘ ‪‬ﻤ ‪‬ﺔ ‪‬ﻭ‪‬ﺗﻠﹶﺎ ‪‬ﻭ ‪‬ﺓ ﹺﺭﻭ‪‬ﺍ‪‬ﻳﺔ‪،‬‬
‫ﺤ‪‬‬‫ﻑ ﻟﹶﺎ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬‬‫‪‬ﻭﻓ‪‬ﻲ ﹸﻛ ﱢﻞ ﹺﺭﻭ‪‬ﺍ‪‬ﻳ ‪‬ﺔ ‪‬ﻭ‪‬ﻗﺮ‪‬ﺍ َﺀ ‪‬ﺓ ﺑﹺﺎ ‪‬ﻋ‪‬ﺘﺒ‪‬ﺎ ﹺﺭ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺮ ‪‬ﺭﻧ‪‬ﺎ ‪‬ﻩ ﻓ‪‬ﻲ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ﹶﻛ ‪‬ﻮﹺﻧﻬ‪‬ﺎ ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ﹶﺔ ﹶﺃ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ ﺍﱠﻟﺘ‪‬ﻲ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮ ‪‬ﺭﺓ‪ ،‬ﹶﻓﹺﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻗ ‪‬ﺪ ﹶﻗ ‪‬ﺮﹶﺃ ﺑﹺﺎﹾﻟﹶﺄ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ﺍﻟ ‪‬‬ ‫ﺾ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ‪‬ﻥ ﹺﺑ ‪‬ﻘﺮ‪‬ﺍ َﺀ ‪‬ﺓ ‪‬ﻣ ‪‬ﻌ‪‬ﻴ‪‬ﻨ ‪‬ﺔ ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻤﹶﻠ ‪‬‬
‫ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺑ‪ ‬ﻌ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ" ‪ .‬ﺍﻟﻨﺸﺮ )‪. (30 /1‬‬ ‫ﻑ ﺍﻟ ‪‬‬
‫ﹶﺫ ﹶﻛ ‪‬ﺮﻧ‪‬ﺎﻫ‪‬ﺎ ﺩ‪‬ﻭ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ‪‬ﺮﹶﺃ ﹺﺑ ﹸﻜ ﱢﻞ ﺍﹾﻟﹶﺄ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫‪ 59‬ﻛﺘﺐ ﻓﻴﻪ ﺷﻴﺨﻨﺎ ﺍﻟﻔﺎﺿﻞ ﺗﻮﻓﻴﻖ ﺿﻤﺮﺓ – ﺣﻔﻈﻪ ﺍﷲ – ﺭﺳﺎﻟﺔ "ﺇﺳﻌﺎﺩ ﺍﻟﻨﺎﺱ ﺑﻄﺮﻳﻖ ﺍﻟ ﹶﻘﻮ‪‬ﺍﺱ" ﻣﻦ ﺭﻭﺍﻳﺔ ﺣﻔﺺ‬
‫ﻟﻘﺮﺍﺀﺓ ﻋﺎﺻﻢ ﻣﻦ ﻃﺮﻳﻖ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻭﺫﻛﺮ ﺇﺳﻨﺎﺩﻩ ﻟﻠﻄﺮﻳﻖ ﺑﺎﻹﺟﺎﺯﺓ ﺍﻟﻌﺎﻣﺔ ﻋﻦ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻲ ﺑﻦ ﺗﻮﻓﻴﻖ‬
‫ﺍﻟﻨﺤﺎﺱ – ﺣﻔﻈﻪ ﺍﷲ – ﻭﻫﻮ ﻋﻤﻞ ﻃﻴﺐ ‪ ،‬ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻻ ﻳﻘﺘﲏ ﻫﺬﻩ ﺍﳌﺼﻨﻔﺎﺕ ﺇﻻ ﺍﳌﺘﺨﺼﺼﻮﻥ ؛ ﻷﻧﻪ ﻻ ﳚﻮﺯ‬
‫ﺍﻟﺘﻼﻭﺓ ﺍﻟﺘﻌﺒﺪﻳﺔ ﲟﺎ ﺍﻧﻘﻄﻊ ﺳﻨﺪﻩ ‪ -‬ﻭﺇﻥ ﺍﺳﺘﻘﺮﺕ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻪ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ‪ -‬ﻟﻴﺲ ﻟﻜﻮﻧﻪ ﺷﺎﺫ‪‬ﺍ ﰲ ﳎﻤﻠﻪ ﻭﺇﳕﺎ ﺳﺪ‪‬ﺍ‬
‫ﻟﻠﺬﺭﻳﻌﺔ ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ ﲟﺎ ﺗﻮﺍﺗﺮ ﺃﻭ ﺻﺢ ﺃﻭﱃ ﻭﺃﻛﻔﻰ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫‪51‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺍﻧﻔﺮﺍﺩﺍﺕ ﻭﳐﺎﻟﻔﺔ ﳉﻤﺎﻫﲑ ﺍﻟﺜﻘﺎﺕ ﻋﻦ ﺫﻟﻚ ﺍﻟﺮﺍﻭﻱ ﺃﻭ ﺍﻟﻘﺎﺭﺉ‪ ، 60‬ﻓﻬﻮ ﺩﺍﺧﻞ ﺃﻳﻀ‪‬ﺎ ﰲ ﻋﻠﻢ‬
‫ﺍﻻﺧﺘﻴﺎﺭﺍﺕ‪. 61‬‬

‫ﺠﻴ‪‬ـﺎﹺﻧ ‪‬ﻲ‬
‫ﻒ ‪‬ﺑ ﹺﻦ ‪‬ﺣﻴ‪‬ﺎ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺴﺮﹺﻳ ‪‬ﻦ ﹶﺃﺑﹺﻮ ‪‬ﺣﻴ‪‬ﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﻆ ﹸﺃ ‪‬ﺳﺘ‪‬ﺎ ﹸﺫ ﺍﹾﻟ ‪‬ﻤ ﹶﻔ ‪‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﹾﻟﹺﺈﻣ‪‬ﺎﻡﹺ ﺍﹾﻟﺤ‪‬ﺎ‪‬ﻓ ‪‬‬
‫ﺴ ‪‬ﻲ – ﺕ ‪ 745‬ﻫـ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪: -‬‬ ‫ﺍﹾﻟﹶﺄ‪‬ﻧ ‪‬ﺪﹸﻟ ِ‬

‫‪ 60‬ﺍﻧﻈﺮ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﺍﳊﺼﺮ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﰲ ﺍﻟﻨﺸﺮ ‪ ،‬ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﻣﺬﺍﻫﺐ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺤ ﹾﻠﻮ‪‬ﺍﹺﻧ ‪‬ﻲ ﻭ‪‬ﺍﹾﻟﻬ‪‬ﺎ ‪‬ﺷ ‪‬ﻤﻲ‪ ،‬ﻛﹶﻠﺎ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻋ ﹺﻦ‬ ‫ﺼ ﹺﺮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻲ ﺍﹾﻟ‪‬ﺒ‪‬ﺘ ‪‬ﺮ ‪‬ﻋ ﹺﻦ ﺍﹾﻟ ‪‬‬ ‫ﻱ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﺒ ﹰﺔ ﺛﹶﺎ ‪‬ﻣ‪‬ﻨ ﹰﺔ ﺩ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﰲ ﻣﺮﺍﺗﺐ ﺍﳌﺪ ‪ ،‬ﻗﺎﻝ " ‪‬ﻭﺯ‪‬ﺍ ‪‬ﺩ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟﹶﺄ ‪‬ﻫﻮ‪‬ﺍ ﹺﺯ ‪‬‬
‫ﻒ ﻭ‪‬ﺍﹾﻟﻮ‪‬ﺍ ﹺﻭ ﻭ‪‬ﺍﹾﻟﻴ‪‬ﺎ ِﺀ ‪‬ﻣ ‪‬ﻦ ﺳ‪‬ﺎ‪‬ﺋ ﹺﺮ ‪‬ﻫ ‪‬ﻦ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬‬ ‫ﻑ ﺍﹾﻟﹶﺄ‪‬ﻟ ‪‬‬ ‫ﺍﹾﻟ ﹶﻘﻮ‪‬ﺍﺱﹺ‪ ،‬ﻋ ﹺﻦ ﺍ‪‬ﺑ ﹺﻦ ﹶﻛ‪‬ﺜ ﹴﲑ ﻓ‪‬ﻲ ‪‬ﺟﻤ‪‬ﻴ ﹺﻊ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹶﻛ‪‬ﻠ ‪‬ﻤ‪‬ﺘ‪‬ﻴﻦﹺ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﹾﻟ‪‬ﺒ‪‬ﺘ ‪‬ﺮ ‪‬ﻫ ‪‬ﻮ ‪‬ﺣ ﹾﺬ ‪‬‬
‫ﺚ ﻛﹶﺎﻥﹶ‪،‬‬ ‫ﺕ ﻟﹶﺎ ﹶﻏ‪‬ﻴﺮ‪‬؛ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻰ‪) :‬ﻳ‪‬ﺎ ﺁ ‪‬ﺩ ‪‬ﻡ( ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺙ ﹶﻛ‪‬ﻠﻤ‪‬ﺎ ‪‬‬ ‫ﻒ ‪‬ﻭ ‪‬ﻣ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﻣﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺳﻄﹰﺎ ﻓ‪‬ﻲ ﹶﺛﻠﹶﺎ ‪‬‬ ‫ﺱ ﺍﹾﻟﹶﺄ‪‬ﻟ ‪‬‬‫ﺤﻠﹾﻮ‪‬ﺍﹺﻧ ‪‬ﻲ ‪‬ﻋ ﹺﻦ ﺍﹾﻟ ﹶﻘﻮ‪‬ﺍ ﹺ‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﹾﺜﻨ‪‬ﻰ ﺍﹾﻟ ‪‬‬
‫ﺲ ‪‬ﻟ ﹶﻜ ‪‬ﻮﹺﻧﻬ‪‬ﺎ‬‫ﺤ ﹾﻠﻮ‪‬ﺍﹺﻧ ‪‬ﻲ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟ ﹶﻜ‪‬ﻠ ‪‬ﻢ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ( ‪ :‬ﺍ ‪‬ﺳ‪‬ﺘﹾﺜﻨ‪‬ﺎ ُﺀ ﺍﹾﻟ ‪‬‬ ‫ﺏ ﺑﹺﺎﹾﻟ‪‬ﺒ‪‬ﺘ ﹺﺮ ‪) ،‬ﹸﻗ ﹾﻠ ‪‬‬‫ﺚ ﻛﹶﺎﻥﹶ‪ ،‬ﻭﺑ‪‬ﺎﻗ‪‬ﻲ ﺍﹾﻟﺒ‪‬ﺎ ﹺ‬ ‫ﺖ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ( ‪‬ﻭ )ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ( ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫‪‬ﻭ )ﻳ‪‬ﺎ ﹸﺃ ‪‬ﺧ ‪‬‬
‫ﺼ ﹶﻞ ﺑﹺـ‬ ‫ﺖ ‪‬ﺭ ‪‬ﺳﻤ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻤﱠﺜ ﹶﻞ ﻓ‪‬ﻲ ﺟ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬ ‫ﺼﹶﻠ ‪‬‬ ‫ﺚ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﺍ‪‬ﺗ ‪‬‬ ‫ﺼ ﹺﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺤ ﹾﻠﻮ‪‬ﺍﹺﻧ ‪‬ﻲ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫‪‬ﻣ‪‬ﻨ ﹶﻔﺼ‪‬ﹶﻠﺔﹲ‪ ،‬ﻭﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﻚ"‪ .‬ﺍﻟﻨﺸﺮ‬ ‫ﻂ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺖ( ‪ ،‬ﻭ )ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ( ‪ ،‬ﻭ )ﻳ‪‬ﺎ ﺁ ‪‬ﺩ ‪‬ﻡ( ﻗﹶﺎ ﹶﻝ ﺍﻟﺪ‪‬ﺍﹺﻧ ‪‬ﻲ‪ :‬ﻭﹶﻗ ‪‬ﺪ ﹶﻏ‪‬ﻠ ﹶ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ( ‪ ،‬ﻭ )ﻣ‪‬ﺎ ًﺀ( ‪ ،‬ﻭ )ﹺﻧﺪ‪‬ﺍ ًﺀ( ‪ ،‬ﻭ )ﻳ‪‬ﺎ ﹸﺃ ‪‬ﺧ ‪‬‬ ‫)ﺍﻟ ‪‬‬
‫)‪. (320 /1‬‬
‫‪ 61‬ﻗﺪ ﳜﻄ‪‬ﺮ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﺒﻌﺾ ﺳﺆﺍﻝ "ﻭ‪‬ﻟ ‪‬ﻢ ﻻ ﳜﺘﺎﺭ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀ ﺍﳌﺘﻘﻨﲔ ﻭﺟﻮﻫ‪‬ﺎ ﻋﻦ ﺷﻴﻮﺧﻬﻢ ﻓﺘﻜﻮﻥ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺃﺩﺍﺋﻴﺔ‬
‫ﺏ‬‫ﻀ ‪‬ﺮ ‪‬‬ ‫ﺿ ‪‬ﺮﺑ‪‬ﲔ ‪ :‬ﺍﻟ ‪‬‬ ‫ﺧﺎﺻ ﹰﺔ ‪‬ﻢ ﻛﻤﺎ ﻓﻌﻞ ﺍﻷﺋﻤﺔ ﺍﻷﻗﺪﻣﻮﻥ ‪ ،‬ﻣﺎ ﳛﺮﻡ ﺫﻟﻚ ؟!" ﻭﺃﻗﻮﻝ – ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ – ﺍﻻﺧﺘﻴﺎﺭ ﻋﻠﻰ ‪‬‬
‫ﺍﻷﻭﻝ ﺍﺧﺘﻴﺎﺭ ﺗﻘﺪﱘ ﻭﲢﻘﻴﻖ ﰲ ﺫﺍﺕ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻭ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺸﺘﻤﻞ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﻭﺟﻪ ﻓﻴﺤﻘﻘﻪ ﺍﻟﻘﺎﺭﺉ‬
‫ﻭﳜﺘﺎﺭ ﺩﺍﺧﻠﻪ ﺍﻟﻮﺟﻮﻩ ﺍﻷﻗﻮﻯ ﻓﻴﻘﺪﻣﻬﺎ ﻋﻦ ﻣﺎ ﺳﻮﺍﻫﺎ ‪ ،‬ﻭﻫﺬﺍ ﻳﻔﻌﻠﻪ ﻛﺜﲑ ﻣﻦ ‪‬ﺣﺬﱠﺍﻕ ﺍﳌﻘﺮﺋﲔ ؛ ﺑﺄﻥ ﻳﻘﺪﻣﻮﺍ ﻭﺟﻬ‪‬ﺎ ﺃﺩﺍﺋﻴ‪‬ﺎ‬
‫ﻟﻜﺜﺮﺓ ﺭﻭﺍﺗﻪ ﺃﻭ ﻟﺘﻘﺪﱘ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻗﺒﻠﻬﻢ ﻟﻪ ﺃﻭ ﻟﻌﻠﺔ ﻟﻐﻮﻳﺔ ﻇﻬﺮﺕ ﳍﻢ ﺩﻭﻥ ﻏﲑﻫﻢ ‪ ،‬ﻭﻣﺜﺎﻟﻪ ‪ :‬ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺗﻘﺪﱘ ﺗﺮﻗﻴﻖ‬
‫ﻕ" ﺃﻭ ﺗﻔﺨﻴﻤﻬﺎ ﻭﺻﻠﹰﺎ ﻭﻭﻗﻔﹰﺎ ‪ ،‬ﻭﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﻮﺟﻪ ﺍﳌﻘﺪﻡ ﺃﺩﺍ ًﺀ ﻟﻘﺎﻟﻮﻥ ﻣﻦ ﻭﺟﻮﻫﻪ ﺍﻷﺭﺑﻌﺔ ‪ ،‬ﻭﺭﲟﺎ ﻭﺟﺪ ﺍﻟﻌﺎﱂ‬ ‫ﺭﺍﺀ "‪‬ﻓ ‪‬ﺮ ﹴ‬
‫ﺧﺮﻭﺟ‪‬ﺎ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﻭﺍﻳﺔ ﻓﺼﺤﺤﻪ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ ﰲ ﺍﺳﺘﺪﺭﺍﻛﻬﻢ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﱐ ﰲ‬
‫ﺗﻔﺨﻴﻢ ﺭﺍﺀ "ﺣﲑﺍﻥ"‪ .‬ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﱐ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺘﻘﺎﺀ ‪ ،‬ﺃﻥ ﻳﻨﺘﻘﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌﺎﱂ ﻭﻳﺼﻄﻔﻲ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺍﺗﻪ ﻋﻠﻰ ﺷﻴﻮﺧﻪ‬
‫ﺑﺮﻭﺍﻳﺎﺕ ﻣﺘﻌﺪﺩﺓ ﺃﻓﻀﻞ ﺍﻷﻭﺟﻪ ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺟﻮﺩﺓ ﺍﻟﻠﻐﺔ ﻭﻛﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ ﻭﻣﻮﺍﻓﻘﺔ ﺭﺳﻢ ﺍﳌﺼﺤﻒ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﻪ‬
‫)ﻛﻮﰲ ﺃﻭ ﺷﺎﻣﻲ ﺃﻭ ﻣﻜﻲ ﺃﻭ ﻣﺪﱐ ﺃﻭ ﺑﺼﺮﻱ( ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﻘﺪﺍﻣﻰ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﻛﺎﻟﻜﺴﺎﺋﻲ ﻭﺧﻠﻒ ﺍﻟﻌﺎﺷﺮ ﻭﻏﲑﳘﺎ ‪،‬‬
‫ﻱ ﻓﻘﺎﻝ ‪ " :‬ﹶﻟ ﹺﻮ‬ ‫ﻀ ﹺﻞ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹺﻦ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺍﻟﺮ‪‬ﺍ ﹺﺯ ‪‬‬ ‫ﻭﻗﺪ ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﰲ ﻛﻞ ﻋﺼﺮ ‪‬ﺷ‪‬ﻴ ‪‬ﺦ ﺍﹾﻟﹺﺈ ‪‬ﺳﻠﹶﺎ ﹺﻡ ﺍﻹﻣﺎﻡ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻑ ﺻ‪‬ﺎ ‪‬ﺣﹺﺒ ‪‬ﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺮ ‪‬ﺩ ﹶﻃﺮﹺﻳﻘﹰﺎ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻘﺮ‪‬ﺍ َﺀ ‪‬ﺓ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ‪‬ﺪ ‪‬ﺓ‬ ‫ﺨﻠﹶﺎ ‪‬‬ ‫ﺤﺼ‪‬ﻰ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹸﺄ ‪‬ﻣ ‪‬ﺔ ﻓﹶﺎ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ﹸﻛ ﱡﻞ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺮ‪‬ﻭﻓﹰﺎ ﹺﺑ ‪‬‬ ‫ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ﹺﺑﻤ‪‬ﺎ ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ‪‬ﻣ ‪‬ﻦ‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﲔ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺿ ‪‬‬ ‫ﻱ ﹶﺃﻭ‪‬ﺍ ‪‬ﻥ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟﹶﺄ‪‬ﺋ ‪‬ﻤ ‪‬ﺔ ﺍﹾﻟﻤ‪‬ﺎ ‪‬‬‫ﻱ ‪‬ﻣﻜﹶﺎ ‪‬ﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻭﻓ‪‬ﻲ ﹶﺃ ‪‬‬ ‫ﻓ‪‬ﻲ ﹶﺃ ‪‬‬
‫ﺴ ‪‬ﻊ ﹺﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ﹺﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ"‪.‬ﺍﻫـ‪.‬‬ ‫ﺴ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬ﺰﹶﻟﺔ‪ ،‬ﺑ ﹾﻞ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﻑ ﺍﻟ ‪‬‬
‫ﻚ ﺧ‪‬ﺎ ﹺﺭﺟ‪‬ﺎ ‪‬ﻋ ﹺﻦ ﺍﹾﻟﹶﺄ ‪‬ﺣﺮ‪ ‬‬ ‫ﻁ ﺍﻟ‪‬ﺎ ‪‬ﺧﺘ‪‬ﻴ‪‬ﺎﺭﹺ‪ ،‬ﹶﻟﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹺﺑ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬‫ﻑ ﹺﺑ ‪‬‬ ‫ﺤﺮ‪‬ﻭ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺴ ﹺﲑ ‪‬ﻩ‬ ‫ﺻ‪‬ﻠ ‪‬ﻲ ﻓ‪‬ﻲ ﹶﺃ ‪‬ﻭ ﹺﻝ ‪‬ﺗ ﹾﻔ ِ‬ ‫ﺱ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﻳ‪‬ﻮ ‪‬ﺳﻒ‪ ‬ﺍﹾﻟ ﹶﻜﻮ‪‬ﺍ ‪‬ﺷ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫ﺸ‪‬ﻴ ‪‬ﺦ ﺍﹾﻟﹺﺈﻣ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟﻌ‪‬ﺎ‪‬ﻟ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻮ‪‬ﻟ ‪‬ﻲ ‪‬ﻣ ‪‬ﻮﱠﻓ ‪‬ﻖ ﺍﻟﺪ‪‬ﻳ ﹺﻦ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ﹺ‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ‬
‫ﻒ ﺍﹾﻟﹺﺈﻣ‪‬ﺎ ﹺﻡ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺼ‪‬‬ ‫ﻂ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺻ ‪‬ﺢ ‪‬ﺳﻨ‪ ‬ﺪ ‪‬ﻩ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻘﹶﺎ ‪‬ﻡ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮﹺﺑ‪‬ﻴ ‪‬ﺔ ‪‬ﻭﻭ‪‬ﺍﹶﻓ ‪‬ﻖ ﹶﻟ ﹾﻔ ﹸﻈ ‪‬ﻪ ‪‬ﺧ ﱠ‬ ‫ﺼ ‪‬ﺮ ‪‬ﺓ‪ " :‬ﻭ ﹸﻛ ﱡﻞ ﻣ‪‬ﺎ ‪‬‬ ‫ﺍﻟ‪‬ﺘ‪‬ﺒ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ ﻛﹶﺎﻧ‪‬ﻮﺍ‬ ‫ﺻ ﹺﻞ ‪‬ﺑﹺﻨ ‪‬ﻲ ﹶﻗﺒ‪‬ﻮ ﹸﻝ ﺍﹾﻟ ‪‬ﻘﺮ‪‬ﺍﺀَﺍ ‪‬‬ ‫ﲔ ﹶﻓ ‪‬ﻌﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ‪‬‬ ‫ﺠ‪‬ﺘ ‪‬ﻤ ‪‬ﻌﲔ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻣ‪‬ﺘ ﹶﻔ ‪‬ﺮ‪‬ﻗ ‪‬‬ ‫ﺹ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﺳ‪‬ﺒﻌ‪‬ﻮ ﹶﻥ ﹶﺃﹾﻟﻔﹰﺎ ‪‬ﻣ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﺼ‪‬ﻮ ﹺ‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ ﺁﻟﹶﺎﻑ‪ ،‬ﻭ ‪‬ﻣﺘ‪‬ﻰ ﹸﻓ ‪‬ﻘ ‪‬ﺪ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ‪‬ﺔ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮ ‪‬ﺭ ‪‬ﺓ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻘﺮ‪‬ﺍ َﺀ ‪‬ﺓ ﻓﹶﺎ ‪‬ﺣ ﹸﻜ ‪‬ﻢ ﹺﺑﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺷﺎ ﱠﺫ ﹲﺓ"‪ .‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ‪ .‬ﺍﻟﻨﺸﺮ )‪، 43 /1‬‬
‫‪ (44‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻷﺋﻤﺔ ﺃﻧﻪ ﻛﺎﻧﺖ ﳍﻢ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻛﺎﻹﻣﺎﻡ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ – ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ ﺕ ‪310‬‬
‫ﻫـ ﺭﲪﻪ ﺍﷲ – ﻛﺎﻥ ﻟﻪ ﺍﺧﺘﻴﺎﺭ ﲨﻌﻪ ﻣﻦ ﺑﲔ ‪ 22‬ﻗﺮﺍﺀﺓ ‪ ،‬ﻗﺮﺃ ‪‬ﺎ ﻭﺿﻤﻨﻬﺎ ﻛﺘﺎﺑﻪ ﺍﻟﻘﺮﺍﺀﺍﺕ ‪ ،‬ﺑﻴ ‪‬ﺪ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺭﺃﻯ ﺃﻥ ﻓﺘﺢ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻴﻪ ﺷﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ ،‬ﻭﺍﻷﻭﱃ ﺑﻨﺎ ﺗﻨﻘﻴﺢ ﻭﺗﺼﺤﻴﺢ ﻣﺎ ﻭﺭﺩ ﺇﻟﻴﻨﺎ ﻣﻦ ﻃﺮﻕ ﻋﻦ ﺃﺋﻤﺘﻨﺎ ﺍﻟﺒﺪﻭﺭ‬
‫ﺍﻟﻌﺸﺮﺓ ﻭﺭﻭﺍ‪‬ﻢ – ﺭﲪﻬﻢ ﺍﷲ – ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ – ﺕ ‪ 324‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻫﻮ ﺃﻭﻝ‬
‫ﻣﻦ ﺳﺒﻊ ﺍﻟﺴﺒﻌﺔ ﺃﻧﻪ ﺭﻓﺾ ﺫﻟﻚ ﳌﺎ ﺗﻘﺪﻡ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ .‬ﻭﻟﻠﻤﺰﻳﺪ ﺍﻧﻈﺮ ﻣﺸﺎﺭﻛﺔ ﺃﺳﺘﺎﺫﻧﺎ ﺃﰊ ﺧﺎﻟﺪ ﻭﻟﻴﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‬
‫ﺍﳌﻨﻴﺴﻲ – ﺣﻔﻈﻪ ﺍﷲ ‪: -‬‬
‫‪http://www.ahlalhdeeth.com/vb/showthread.php?t=22588‬‬
‫‪52‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺼ ‪‬ﺮ ‪‬ﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻨﻮ‪‬ﺍ ‪‬ﻥ ﻭ‪‬ﺍﻟﺸ‪‬ـﺎ ‪‬ﻃﹺﺒ‪‬ﻴ ‪‬ﺔ‬ ‫ﺴ ﹺﲑ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﺒ ‪‬‬ ‫ﺱ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﻛﹶﺎﻟ‪‬ﺘ‪‬ﻴ ِ‬ ‫ﺕ ﺍﱠﻟﺘ‪‬ﻲ ﹺﺑﹶﺄ‪‬ﻳﺪ‪‬ﻱ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﺼﺮ‪‬ﺍ ‪‬‬ ‫ﺨ‪‬ﺘ ‪‬‬ ‫" ‪‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸﹸﺄ ﺍﹾﻟ ﹶﻔﻘ‪‬ﻴ ‪‬ﻪ‬
‫ﺴ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ ﹺﺇﻟﱠﺎ ‪‬ﻧ ‪‬ﺰ ‪‬ﺭ ‪‬ﻣ ‪‬ﻦ ﹸﻛﹾﺜﺮﹴ‪ ،‬ﻭﹶﻗ ﹾﻄ ‪‬ﺮ ﹲﺓ ‪‬ﻣ ‪‬ﻦ ﹶﻗ ﹾﻄﺮﹴ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺕ ﺍﹾﻟﹶﺄ‪‬ﺋ ‪‬ﻤ ‪‬ﺔ ﺍﻟ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬ﺔ ‪‬ﻟﻤ‪‬ﺎ ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻬ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ‪‬ﻗﺮ‪‬ﺍﺀَﺍ ‪‬‬
‫ﺑﹺﺎﻟ‪‬ﻨ ‪‬‬
‫ﺤﺼ‪‬ﻮ ‪‬ﺭ ﹲﺓ ﻓ‪‬ﻲ ‪‬ﻫﺬﹶﺍ ﹶﻓ ﹶﻘﻂﹾ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺴ‪‬ﺒ ‪‬ﻌ ﹶﺔ ‪‬ﻣ ‪‬‬
‫ﺍﹾﻟ ﹸﻔﺮ‪‬ﻭ ‪‬ﻋ ‪‬ﻲ ﹶﻓﻠﹶﺎ ‪‬ﻳﺮ‪‬ﻯ ﹺﺇﻟﱠﺎ ‪‬ﻣﹾﺜ ﹶﻞ ﺍﻟﺸ‪‬ﺎ ‪‬ﻃﹺﺒ‪‬ﻴ ‪‬ﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻨﻮ‪‬ﺍ ‪‬ﻥ ﹶﻓ‪‬ﻴ ‪‬ﻌ‪‬ﺘ ‪‬ﻘ ‪‬ﺪ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ ) ﹶﻛﹶﺜ ‪‬ﻐﺒ‪‬ـ ‪‬ﺔ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺤ ‪‬ﻮ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻉ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻔ ‪‬ﻦ ‪‬ﺭﺃﹶﻯ ﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶ‪‬ﻳ ﹺﻦ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ‪‬ﺑ‪‬ﻴ ﹺﻦ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﺍ ﱢﻃﻠﹶﺎ ‪‬‬
‫‪‬ﺩﹾﺃﻣ‪‬ﺎ َﺀ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ‪‬ﺑ ‪‬ﺔ ﻓ‪‬ﻲ ‪‬ﺑ ‪‬ﻬﻤ‪‬ﺎ َﺀ(" ﰒ ﺇﻧﻜﺎﺭﻩ ﺍﺧﺘﻴﺎﺭ ﺭﺍﻭﻳﲔ ﻓﻘﻂ ﻟﻜﻞ ﻗﺎﺭﺉ‪. 62‬‬

‫ﻓﺈﻧﻪ ﻻ ﻳﻌﲏ ﺑﺎﻟﻘﻄﻊ ﻧﺴﻴﺎﻥ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺇﳕﺎ ﻳﺸﲑ ﺇﱃ ﺍﻧﻘﻄﺎﻉ ﺇﺳﻨﺎﺩ ﺑﻌﺾ ﺍﻟﻮﺟـﻮﻩ‬
‫ﺍﻷﺩﺍﺋﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ‪ ،‬ﻭﺍﻟﱵ ‪‬ﺷﻐ‪‬ﻞ ﻋﻦ ﲨﻌﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ؛ ﻟﺸﻐﻔﻬﻢ ﺑﻌﻠﻮﻡ ﺃﺧﺮﻯ ‪.‬‬

‫ﻉ ﺻ‪‬ـ ﹶﻔ ﹸﺔ‬ ‫ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺗﻮﺍﺗﺮ ﺍﻷﺻﻮﻝ ﻣﻦ "ﻣ‪‬ﺎ ﺍ‪‬ﺗﺤ‪ ‬ﺪ ﹶﻟ ﹾﻔ ﹸﻈ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ‪‬ﻨ ‪‬ﻮ ‪‬‬
‫ﺕ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹺﺈ ﹾﻇﻬ‪‬ﺎ ﹺﺭ ﻭ‪‬ﺍﻟﹾﹺﺈ ‪‬ﺩﻏﹶﺎ ﹺﻡ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﻭ ﹺﻡ ﻭ‪‬ﺍﹾﻟﹺﺈ ‪‬ﺷﻤ‪‬ﺎ ﹺﻡ ‪‬ﻭ‪‬ﺗ ‪‬ﺮﻗ‪‬ﻴ ﹺﻖ ﺍﻟﺮ‪‬ﺍﺀَﺍ ‪‬‬ ‫ﻒ ﺍﹾﻟ ‪‬ﻬ ‪‬ﻤﺰ‪‬ﺍ ‪‬‬‫ﺨﻔ‪‬ﻴ ‪‬‬ ‫ﺕ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺍﻟ‪‬ﻨ ﹾﻄ ﹺﻖ ﹺﺑ ‪‬ﻪ ﻛﹶﺎﹾﻟﻤ‪‬ﺪ‪‬ﺍ ‪‬‬
‫ﻑ‬ ‫ﺲ ‪‬ﻣ ‪‬ﻦ ﺍﻟ‪‬ﺎ ‪‬ﺧ‪‬ﺘﻠﹶﺎ ‪‬‬ ‫ﻚ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺒ ‪‬ﺮ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺍ ُﺀ ﺑﹺﺎﹾﻟﹸﺄﺻ‪‬ﻮﻝﹺ‪ ،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﻭ‪‬ﺗ ﹾﻔﺨ‪‬ﻴ ﹺﻢ ﺍﻟﻠﱠﺎ ‪‬ﻣﺎﺕ‪ ،‬ﻭ‪‬ﻧﺤ‪ ‬ﹺﻮ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺨ ﹺﺮ ‪‬ﺟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ﹾﻥ‬ ‫ﺕ ﺍﹾﻟﻤ‪‬ﺘ‪‬ﻨ ‪‬ﻮ ‪‬ﻋ ﹶﺔ ﻓ‪‬ﻲ ﹶﺃﺩ‪‬ﺍ‪‬ﺋ ‪‬ﻪ ﻟﹶﺎ ‪‬ﺗ ‪‬‬‫ﺼﻔﹶﺎ ‪‬‬ ‫ﻉ ﻓ‪‬ﻴ ‪‬ﻪ ﺍﻟﱠﻠ ﹾﻔﻆﹸ‪ ،‬ﹶﺃ ﹺﻭ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ؛ ‪‬ﻟﹶﺄ ﱠﻥ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﻟ ‪‬‬
‫ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ‪‬ﺘ‪‬ﻨ ‪‬ﻮ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻌ ﹸﺔ ‪‬ﻣ‪‬ﺘﻮ‪‬ﺍ‪‬ﺗ ‪‬ﺮ ﹲﺓ ﻓ‪‬ﻴﻤ‪‬ﺎ‬
‫ﺐ ﹺﺑ ﹶﻘ ‪‬ﻮ‪‬ﻟ ‪‬ﻪ‪ :‬ﻭ‪‬ﺍﻟ ‪‬‬
‫‪‬ﻳ ﹸﻜﻮ ﹶﻥ ﹶﻟ ﹾﻔﻈﹰﺎ ﻭ‪‬ﺍ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ﹶﺃﺷ‪‬ﺎﺭ‪ ‬ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ ‪‬ﻤﺮﹺﻭ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ﺎ ﹺﺟ ﹺ‬
‫ﺺ ‪‬ﻋﻠﹶـﻰ ﺗ‪‬ـﻮ‪‬ﺍ‪‬ﺗ ﹺﺮ‬ ‫ﺤ ﹺﻮ ‪‬ﻩ"‪" ، 63‬ﻭ‪‬ﻧ ‪‬‬ ‫ﻒ ﺍﹾﻟ ‪‬ﻬ ‪‬ﻤ ﹺﺰ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺨﻔ‪‬ﻴ ‪‬‬ ‫ﺲ ‪‬ﻣ ‪‬ﻦ ﹶﻗﺒﹺﻴ ﹺﻞ ﺍﹾﻟﹶﺄﺩ‪‬ﺍ ِﺀ‪ :‬ﻛﹶﺎﹾﻟ ‪‬ﻤﺪ‪ ،‬ﻭ‪‬ﺍﹾﻟﹺﺈﻣ‪‬ﺎﹶﻟﺔ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﹶﻟ‪‬ﻴ ‪‬‬

‫‪62‬ﺍﻟﻨﺸﺮ )‪. (41 /1‬‬

‫ﻚ ﹶﻛﻤ‪‬ﺎ‬ ‫ﺨﻠﹶﺎﹶﻓ‪‬ﻴ ﹺﻦ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫‪ 63‬ﺍﻟﻨﺸﺮ )‪ (30 /1‬ﻭﺭﺩ ﺫﻟﻚ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﺑﻘﻮﻟﻪ ‪ " :‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺃﺻ‪‬ﺎ ‪‬‬
‫ﺏ ‪‬ﻓﻲ ﺗ‪ ‬ﹾﻔ ﹺﺮﹶﻗ‪‬ﺘ ‪‬ﻪ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻑ ﺍﻟﱠﻠ ﹾﻔ ‪‬ﻈ ‪‬ﻲ ﺩ‪‬ﻭ ﹶﻥ ﺍﹾﻟﹶﺄﺩ‪‬ﺍ‪‬ﺋﻲ‪ ،‬ﺑ ﹾﻞ ‪‬ﻫﻤ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﻧ ﹾﻘ‪‬ﻠ ﹺﻬﻤ‪‬ﺎ‬ ‫ﹶﺫ ﹶﻛ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻩ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ‪‬ﺗ ﹾﻔ ﹺﺮﹶﻗ‪‬ﺘ ‪‬ﻪ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ﺎﹶﻟ‪‬ﺘ‪‬ﻴ ﹺﻦ ‪‬ﻧ ﹾﻘ‪‬ﻠ ‪‬ﻪ ‪‬ﻭﹶﻗ ﹾﻄ ‪‬ﻌ ‪‬ﻪ ﹺﺑ‪‬ﺘﻮ‪‬ﺍ‪‬ﺗ ﹺﺮ ﺍﻟ‪‬ﺎ ‪‬ﺧ‪‬ﺘﻠﹶﺎ ‪‬‬
‫ﺼ ‪‬ﺢ ﹺﺇﻟﱠﺎ ﹺﺑ ‪‬ﻮﺟ‪‬ﻮ ‪‬ﺩ ‪‬ﻩ" ﰒ ﻗﺎﻝ ‪:‬‬ ‫ﻆ ﻟﹶﺎ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﹺﺇﻟﱠﺎ ﹺﺑﻪ‪ ،‬ﹶﺃ ‪‬ﻭ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺏ ﹶﺃ ‪‬ﻭﻟﹶﻰ‪ ،‬ﹺﺇ ‪‬ﺫ ﺍﻟﱠﻠ ﹾﻔ ﹸ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﺗﻮ‪‬ﺍ‪‬ﺗ ‪‬ﺮ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬ﻦ ﺑ‪‬ﺎ ﹴ‬ ‫ﺖ ‪‬ﺗﻮ‪‬ﺍ‪‬ﺗ ‪‬ﺮ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ‪‬ﻭﹺﺇﺫﹶﺍ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻌ ‪‬ﺔ ﻟﹶﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ"‪ .‬ﺍﻧﺘﻬﻰ ‪.‬‬ ‫ﻑ ﺍﻟ ‪‬‬ ‫ﻑ ‪‬ﻫ ‪‬ﻮ ‪‬ﺩ ‪‬ﺧ ﹲﻞ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﻉ ‪‬ﻣ ‪‬ﻦ ﺍﻟ‪‬ﺎ ‪‬ﺧ‪‬ﺘﻠﹶﺎ ‪‬‬ ‫" ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﻨ ‪‬ﻮ ‪‬‬
‫ﻗﻠﺖ ‪" :‬ﻭﻗﻮﻝ ﺍﺑﻦ ﺍﳉﺰﺭﻱ – ﺭﲪﻪ ﺍﷲ ‪ -‬ﻣﺸﻜﻞ ﺇﻻ ﺇﺫﺍ ﺃﺭﺍﺩ ﺗﻮﺍﺗﺮ ﺃﺻﻞ ﺍﻻﺧﺘﻼﻑ ﻻ ﺗﻔﺎﺻﻴﻠﻪ ﻋﻦ ﻛﻞ ﺍﻟﻄﺮﻕ ؛‬
‫ﻓﻤﺜﻠﹰﺎ ‪ :‬ﻭﺭﺩ ﻋﻦ ﻫﺸﺎﻡ ﰲ ﺍﳍﻤﺰﺗﲔ ﺍﳌﻔﺘﻮﺣﺘﲔ ﻣﻦ ﻛﻠﻤﺔ ﳓﻮ "ﺃﺃﻧﺬﺭ‪‬ﻢ" ﺍﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﻭﻋﺪﻣﻪ ﻭﺍﻟﺘﺤﻘﻴﻖ ﺑﻐﲑ‬
‫ﺇﺩﺧﺎﻝ ‪ ،‬ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺗﻮﺍﺗﺮ ﻧﻘﻠﻪ ﻣﻦ ﻟﺪﻥ ﺍﻟﺮﻭﺍﺓ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺃﻭ ﺍﻟﻘﺪﺍﻣﻰ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬
‫‪ ،‬ﻭﺇﳕﺎ ﻳﺪﺧﻞ ﻫﺬﺍ ﰲ ﺑﺎﺏ ﺍﻻﺧﺘﻴﺎﺭ ‪ ،‬ﻓﺒﻌﺾ ﺍﻟﺸﻴﻮﺥ ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻭﺁﺧﺮﻭﻥ ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﺜﺎﱐ ﺃﻭ ﺍﻟﺜﺎﻟﺚ ‪ ،‬ﰒ‬
‫ﺍﺧﺘﺎﺭ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻬﻢ ﺣﱴ ﺑﻠﻐﻮﻧﺎ ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻷﺻﻞ ﺑﺪﻭﻥ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻄﺮﻕ ﻭﺗﻔﺮﻳﻌﺎ‪‬ﺎ ﻭﲢﺮﻳﺮﺍ‪‬ﺎ ﺛﺎﺑﺘﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ –‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺑﺎﻟﻎ ﰲ ﻧﻔﻲ ﺛﺒﻮﺕ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻦ ﺍﻟﻨﱯ –‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﻛﺎﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﺍﻟﻌﺮﰊ – ﺕ ‪ 543‬ﻫـ ‪ -‬ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﻱ ﺃﺧﺘﺎﺭﻩ ﻟﻨﻔﺴﻲ ﺇﺫﺍ‬
‫ﺕ ‪ :‬ﺃﻛﺜ ‪‬ﺮ ﺍﳊﺮﻭﻑ ﺍﳌﻨﺴﻮﺑﺔ ﺇﱃ ﻗﺎﻟﻮﻥ ‪ ،‬ﺇﻻ ﺍﳍﻤﺰ ؛ ﻓﺈﱐ ﺗﺮﻛﺘﻪ ﺃﺻﻼ ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﳛﻴﻞ ﺍﳌﻌﲎ ﺃﻭ ﻳﻠﺒﺴﻪ ﻣﻊ ﻏﲑﻩ ‪ ،‬ﺃﻭ‬ ‫ﻗﺮﺃ ‪‬‬
‫ﻳﺴﻘﻂ ﺍﳌﻌﲎ ﺑﺈﺳﻘﺎﻃﻪ ‪ .‬ﻭﻻ ﺃﻛﺴﺮ ﺑﺎﺀ )ﺑ‪‬ﻴﻮﺕ( ‪ ،‬ﻭﻻ ﻋﲔ )ﻋ‪‬ﻴﻮﻥ( ؛ ﻓﺈﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﻛﺴﺮ ﺇﱃ ﻳﺎﺀ ﻣﻀﻤﻮﻣﺔ ﱂ ﺃﻗﺪﺭ‬
‫ﻋﻠﻴﻪ ‪ ،‬ﻭﻻ ﺃﻛﺴﺮ ﻣﻴﻢ ) ‪‬ﻣﺖ‪ ، (‬ﻭﻣﺎ ﻛﻨﺖ ﻷﻣﺪ‪ ‬ﻣﺪ‪ ‬ﲪﺰﺓ ‪ ،‬ﻭﻻ ﺃﻗﻒ ﻋﻠﻰ ﺍﻟﺴﺎﻛﻦ ﻭﻗﻔﺘ‪‬ﻪ ‪ ،‬ﻭﻻ ﺃﻗﺮﺃ ﺑﺎﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ‬
‫ﻷﰊ ﻋﻤﺮﻭ ‪ ،‬ﻭﻟﻮ ﺭﻭﺍﻩ ﰲ ﺗﺴﻌﲔ ﺃﻟﻔﺎ ﻗﺮﺍﺀﺓ ‪ ،‬ﻓﻜﻴﻒ ﰲ ﺭﻭﺍﻳﺔ ﲝﺮﻑ ﻣﻦ ﺳﺒﻌﺔ ﺃﺣﺮﻑ ! ‪ ،‬ﻭﻻ ﺃﻣﺪ ﻣﻴﻢ ﺍﺑﻦ ﻛﺜﲑ ‪،‬‬
‫ﻭﻻ ﺃﺿﻢ ﻫﺎﺀ )ﻋﻠﻴﻬﹺﻢ( ﻭ )ﺇﻟﻴﻬﹺﻢ( ‪ ،‬ﻭﺫﻟﻚ ﺃﺧﻒ ‪ .‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﻋﻨﺪﻱ ﻟﻐﺎﺕ ‪ ،‬ﻻ ﻗﺮﺍﺀﺍﺕ ؛ ﻷ‪‬ﺎ ﱂ ﻳﺜﺒﺖ‬
‫ﺕ‬
‫ﻣﻨﻬﺎ ﻋﻦ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺷﻲﺀ ‪ ،‬ﻭﺇﺫﺍ ﺗﺄﻣﻠﺘﻬﺎ ﺭﺃﻳﺘ‪‬ﻬﺎ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻣﻌﺎﻥ ﻭﻟﻐﺎ ‪‬‬
‫‪53‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺐ ﺍﹾﻟﺒ‪‬ﺎ‪‬ﻗﻠﱠﺎﹺﻧ ‪‬ﻲ ﻓ‪‬ﻲ ‪‬ﻛﺘ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﺍﻟ‪‬ﺎ‪‬ﻧ‪‬ﺘﺼ‪‬ﺎ ﹺﺭ ‪‬ﻭ ﹶﻏ‪‬ﻴ ﹺﺮ ‪‬ﻩ"‬
‫ﻚ ﹸﻛﱢﻠ ‪‬ﻪ ﹶﺃ‪‬ﺋ ‪‬ﻤ ﹸﺔ ﺍﻟﹾﹸﺄﺻ‪‬ﻮ ﹺﻝ ﻛﹶﺎﹾﻟﻘﹶﺎﺿ‪‬ﻲ ﹶﺃﺑﹺﻲ ‪‬ﺑ ﹾﻜ ﹺﺮ ‪‬ﺑ ﹺﻦ ﺍﻟ ﱠﻄ‪‬ﻴ ﹺ‬
‫ﹶﺫ‪‬ﻟ ‪‬‬
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‫ﻭﻣﻦ ﺧﻼﻝ ﻣـﺎ ﺗﻘـﺪﻡ ﻧﻨﺘﻬـﻲ ﺇﻟـﻰ ﺇﻧﻪ ﻧﻌﻢ ﲡﻮﺯ ﺍﻟﻘﺮﺍﺀﺓ ﲟﺎ ﺻﺢ ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ –‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﰲ ﺍﻟﻌﺮﺿﺔ ﺍﻷﺧﲑﺓ ﻟﻜﻦ ﺍﻧﻘﻄﻊ ﺳﻨﺪﻩ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻨﺎ ﻣﻌﺸﺮ ﺍﳌﺘﺄﺧﺮﻳﻦ‬
‫ﻛﺮﻭﺍﻳﺔ ﻗﺘﻴﺒﺔ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻏﲑﻫﺎ ‪ ،‬ﻟﻜﻨﻪ ﻣﺒﺤﺚ ﺧﻄﲑ ‪ ،‬ﻓﻼ ﻳﺘﺼﺪﻯ ﳍﺬﺍ ﺍﻟﺘﺤﻘﻴـﻖ ﺇﻻ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺨﺼﺼﻮﻥ ‪ ،‬ﻭﺃﻧﺎ ﺃﺩﻋﻮﻫﻢ ﻣﻦ ﻣﻘﺎﻣﻲ ﻫﺬﺍ ﺃﻥ ﳚﻤﻌﻮﺍ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺍﻟﺰﺍﺋـﺪﺓ ﺍﻟـﱵ‬
‫ﺍﻧﻘﻄﻌﺖ ﻋﻨﺎ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻟﻜﻨﻬﺎ ﺛﺎﺑﺘﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻭﻻ ﺃﻇﻨـﻬﺎ‬
‫ﻛﺜﲑﺓ ‪ ،‬ﻭﻛﺄﱐ ﺑﺎﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻳﻔﻜﺮ ﺍﻵﻥ ﰲ ﺗﻌﺎﺭﺽ ﻣﺎ ﺫﻛﺮﺕ ﻣﻊ ﻗﻮﻝ ﺍﷲ – ﻋﺰ ﻭﺟـﻞ‬
‫ﻛﺮ‪ ‬ﻭ‪‬ﹺﺇﻧﱠـﺎ ﻟﹶـﻪ‪ ‬ﻟﹶﺤ‪‬ـﺎ ‪‬ﻓﻈﹸﻮﻥ‪) ((‬ﺍ ‪‬‬
‫ﳊﺠ‪‬ﺮ ‪ ، (9‬ﻭﻧﻘﻮﻝ ﻟـﻴﺲ ﰲ‬ ‫– ))ﹺﺇﻧﱠﺎ ﻧﹶﺤ‪‬ﻦ‪ ‬ﻧﹶﺰﱠﹾﻟﻨﹶـﺎ ﺍﻟـﺬﱢ ﹾ‬
‫ﺫﻟﻚ ﺫﺭﺓ ﺗﻌﺎﺭﺽ ؛ ﻷﻥ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺍﺕ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻻ ﺗﻌﺪﻭ ﻣﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﺍﻟﻜﱪﻯ‬
‫ﻣﻦ ﻃﺮﻗﻬﺎ )‪ 980‬ﻃﺮﻳﻘﹰﺎ( ‪ ،‬ﻫﻮ ﻓﻘﻂ ﺍﺧﺘﻼﻑ ﰲ ﺑﻌﺾ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻠﻐﻮﻳﺔ ﻣﻦ ﺗﻘﻠﻴﻞ ﻭﺇﻣﺎﻟﺔ ‪،‬‬
‫ﻭﺇﺧﺒﺎﺭ ﻭﺍﺳﺘﻔﻬﺎﻡ ‪ ،‬ﻭﺇﺫﺍ ﺯﺍﺩﺕ ﺷﻴﺌﹰﺎ ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻷﺩﺍﺀ ﻻ ﺍﻟﺘﺮﻛﻴﺐ ‪ ،‬ﻳﺜﺮﻱ ﺍﳌﻌﲎ ﻭﻳﻨﻮﻋﻪ‬
‫‪ ،‬ﻻ ﻳﻀﻴﻘﻪ ﺃﻭ ﻳﻌﺎﺭﺿﻪ‪ ، 65‬ﻭﳍﺬﺍ ﺃﻋﺠﺒﲏ ﻛﺜﲑ‪‬ﺍ ﺭ ‪‬ﺩ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﳊﺴﻦ ﻣﺎﺩﻳﻚ ﺍﳌﻮﺭﻳﺘﺎﱐ‬
‫– ﺣﻔﻈﻪ ﺍﷲ – ﺇﺫ ﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﻗﺎ ‪‬ﺭﻥ ﺑﲔ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﻣﻦ ﻃﺮﻳﻖ ﺗﻌﺮﻳﻒ ﺍﻟﺪﺍﱐ ‪،‬‬

‫ﻭﺃﻗﻮﻯ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺳﻨﺪﹰﺍ ‪ :‬ﻗﺮﺍﺀ ﹸﺓ ﻋﺎﺻﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﻋﻠﻲ ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ؛ ﻓﻤﺎ ﺍﺟﺘﻤﻊ ﺭﻭﺍﺓ ﻫﺆﻻﺀ‬
‫ﻋﻠﻴﻪ ﻓﻬﻮ ﺛﺎﺑﺖ ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺃﰊ ﺟﻌﻔﺮ ﺛﺎﺑﺘﺔ ﺻﺤﻴﺤﺔ ﻻ ﻛﻼﻡ ﻓﻴﻬﺎ ‪ .‬ﻭﻃﻠﺒﺖ ﺃﺳﺎﻧﻴﺪ ﺍﻟﺒﺎﻗﲔ ﻓﻠﻢ ﺃﺟﺪ ﻓﻴﻬﺎ ﻣﺸﻬﻮﺭﹰﺍ ‪،‬‬
‫ﺖ ﺃﻣﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻠﻐﺎﺕ ﻭﺧﻂ ﺍﳌﺼﺤﻒ ﻣﺒﻨﻴﹰﺎ ‪ ..‬ﻭﺍﷲ ﺃﻋﻠﻢ‪) " .‬ﺍﻟﻌﻮﺍﺻﻢ ﻣﻦ ﺍﻟﻘﻮﺍﺻﻢ( ﻟﻠﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ‬ ‫ﻭﺭﺃﻳ ‪‬‬
‫ﺍﻟﻌﺮﰊ ‪ ، 364 - 356 ،‬ﲢﻘﻴﻖ ﺩ‪ .‬ﻋﻤﺎﺭ ﺍﻟﻄﺎﻟﱯ ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ‪1997 / 1417 ،‬ﻡ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻫﺬﺍ‬
‫ﺍﻟﻜﻼﻡ ﰲ ﻧﺴﺨﺔ ﳏﺐ ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ ﺍﳌﻄﺒﻮﻋﺔ ﰲ ﺩﺍﺭ ﺍﳉﻴﻞ ﺑﻠﺒﻨﺎﻥ ‪ ،‬ﻭﻻ ﺍﳌﻄﺒﻮﻋﺔ ﰲ ﺍﻟﺴﻌﻮﺩﻳﺔ ‪ ،‬ﻭﺍﻧﻈﺮ "ﺗﺎﺭﻳﺦ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﰲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ" ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ﻭﻟﺪ ﺍﺑ‪‬ﺎﻩ )‪ ، (24‬ﻭﺍﻧﻈﺮ ﻣﺎ ﰲ ﺍﻟﺮﺍﺑﻂ ﺍﻟﺘﺎﱄ ‪:‬‬
‫‪http://vb.tafsir.net/tafsir29972/#.VlN_GF5_nIU‬‬
‫ﻭﻟﻮ ﻃﺎﻟﻌﺖ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﻛﺎﻣﻼ ﻟﻌﻠﻤﺖ ﺃﻧﻪ ﻳﻨﺤﻮ ﻣﻨﺤﺎﺓ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﻛﺎﻧﺖ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ‬
‫ﰒ ﺃﺣﺮﻕ ﻋﺜﻤﺎﻥ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺘﺔ ﻭﺃﺑﻘﻰ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﻭﻻ ﺟﺮﻡ ﺃﻧﻪ ﻗﺪ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ ‪ .‬ﻭﻫﻨﺎﻙ ﻣﺬﻫﺐ ﺛﺎﻟﺚ ‪ ،‬ﻭﻫﻮ ﻣﺎ‬
‫ﺍﺩﻋﺎﻩ ﺍﻟﻄﺤﺎﻭﻱ ﻭﺍﻟﺒﺎﻗﻼﱐ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺃﻥ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺳﺒﻊ ﻟﻐﺎﺕ ﻛﺎﻥ ﺭﺧﺼﺔ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﰒ ﻧﺴﺦ ﺑﺰﻭﺍﻝ‬
‫ﺍﻟﻌﺬﺭ ﻭﺗﻴﺴﺮ ﺍﳊﻔﻆ ﻭﻛﺜﺮﺓ ﺍﻟﻀﺒﻂ ﻭﺗﻌﻠﻢ ﺍﻟﻜﺘﺎﺑﺔ"‪ .‬ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ )‪. (134 /1‬‬
‫‪ 64‬ﺍﻟﻨﺸﺮ )‪. (30 /1‬‬
‫‪ 65‬ﻭﳍﺬﺍ ﻻ ﺃﺣﺒﺬ ﺃﻥ ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ ﺍﳌﺘﺨﺼﺼﺔ ﺇﻻ ﺍﳌﺘﺨﺼﺼﻮﻥ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻮﺍﻡ ﻓﺈ‪‬ﻢ ﻳﺴﺎﺭﻋﻮﻥ ﺑﺎ‪‬ﺎﻡ ﻣﻦ ﳜﺎﻃﺒﻬﻢ‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻜ ﱠﺬﺏ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﷲ ‪‬ﺩ ‪‬ﺭ ﻋﻠ ‪‬ﻲ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺇﺫ ﻳﻘﻮﻝ ‪ " :‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﺑﹺﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ﹶﺃ‪‬ﺗ ‪‬‬
‫ﺙ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ‬
‫ﺤ ‪‬ﺪ ‪‬‬
‫ﺖ ﹺﺑ ‪‬ﻤ ‪‬‬‫‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ« ‪ .‬ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ، (37 /1) (127‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ‪» :‬ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻀ ﹺﻬ ‪‬ﻢ ‪‬ﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ« ‪ .‬ﻣﺴﻠﻢ )‪. (11 /1‬‬
‫‪‬ﺣﺪ‪‬ﻳﺜﹰﺎ ﻟﹶﺎ ‪‬ﺗ‪‬ﺒﹸﻠ ‪‬ﻐ ‪‬ﻪ ‪‬ﻋﻘﹸﻮﹸﻟ ‪‬ﻬﻢ‪ ،‬ﹺﺇﻟﱠﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻟ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫‪54‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺠ ‪‬ﺰﺭﹺﻱ ﻓﺄﺣﺼﻰ ﺯﻳﺎﺩﺍﺕ ﺍﻟﺘﻌﺮﻳﻒ ﻓﻜﺎﻧﺖ ﲬﺴ‪‬ﺎ‬
‫ﻭﺑﲔ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﻧﺸﺮ ﺍﺑﻦ ﺍﹾﻟ ‪‬‬
‫ﻓﻘﻂ ‪ ،‬ﻭﻫﻲ ‪:‬‬

‫‪ -1‬ﺇﻇﻬﺎﺭ ﴿ﻗﺪ‪ ‬ﺗﺒﻴﻦ ﺍﻟﺮﺷﺪ﴾ ﶈﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳌﺴﻴ‪‬ﱯ ‪.‬‬

‫‪-2‬ﺇﻇﻬﺎﺭ ﴿ﺃﺟﻴﺒﺖﹾ ﺩﻋﻮﺗﻜﻤﺎ﴾ ﶈﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳌﺴﻴ‪‬ﱯ ‪.‬‬

‫‪-3‬ﺇﻇﻬﺎﺭ ﺍﻟﻼﻡ ﺍﻟﺴﺎﻛﻨﺔ ﻣﻦ "‪‬ﺑ ﹾﻞ" ﻭ"ﹸﻗ ﹾﻞ" ﻋﻨﺪ ﺍﻟﺮﺍﺀ ﳓﻮ ﻗﻮﻟﻪ ))ﺑ‪‬ـ ﹾﻞ ﺭ‪‬ﻓﹶﻌ‪‬ـﻪ‪ ‬ﺍﻟﻠﱠـﻪ‪ )) ، ((‬ﹸﻗـ ﹾﻞ‬
‫ﺭ‪‬ﺏِ‪ ، ((‬ﻗﺮﺃ ﺑﺬﻟﻚ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻭﺍﻓﻘﻪ ﺃﺑﻮ ﻋﻮﻥ ﺍﻟﻮﺍﺳﻄﻲ ﻋﻦ ﺍﳊﻠﻮﺍﱐ ﻋﻦ ﻗﺎﻟﻮﻥ ‪.‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻗﺪ ﺗﻌﺮﺿﺖ ﻟﺘﻮﺿﻴﺢ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻣﻨﺬ ﻗﻠﻴﻞ ‪.‬‬

‫‪-4‬ﺍﻟﻘﺮﺍﺀﺓ ﺑﻨﻮﻥ ﻭﺍﺣﺪﺓ ﳐﻔﻔﺔ ﰲ ﴿ﺃﺗﻤـﺪﻭﹺﻧﻲ﴾ ﻻﺑﻦ ﺳﻌﺪﺍﻥ ﻋﻦ ﺍﳌﺴﻴﱯ ‪ ،‬ﻗﻠﺖ ‪ :‬ﺃﺻﻠﻬﺎ‬
‫"ﲤﺪﻭﻧﲏ" ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻮﻗﺎﻳﺔ )ﺗﻘﻲ ﺁﺧﺮ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﻜﺴﺮ( ‪ ،‬ﻭﺍﻟﻴـﺎﺀ‬
‫ﻟﻺﺿﺎﻓﺔ ‪ ،‬ﻭﻫﻜﺬﺍ ﻗﺮﺃ ﺍﳉﻤﻬﻮﺭ ﺑﻨﻮﻧﲔ ‪ ،‬ﻭﺃﺛﺒﺖ ﺍﻟﻴﺎﺀ ﺍﳌﻜﻲ ﻭﺻﻼ ﻭﻭﻗﻔﹰﺎ ‪ ،‬ﻭﺍﻷﺑﻮﺍﻥ ﻭﻧﺎﻓﻊ‬
‫ﻭﺻﻼ ﻓﻘﻂ ‪ ،‬ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﻳﻌﻘﻮﺏ "ﺃﲤﺪ‪‬ﻭﻧ‪‬ﻲ" ﺑﺈﺩﻏﺎﻡ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺇﺛﺒﺎﺕ ﻳـﺎﺀ‬
‫ﺍﻹﺿﺎﻓﺔ ﻭﺻﻼ ﻭﻭﻗﻔﹰﺎ ‪ ،‬ﻭﻗﺮﺃ ﺻﺎﺣﺒﻨﺎ ﺍﺑﻦ ﺳﻌﺪﺍﻥ )ﺃﲤﺪﻭﹺﻧﻲ( ﺑﻨﻮﻥ ﻭﺍﺣﺪﺓ ﳐﻔﻔﺔ ﻣﻊ ﺇﺛﺒـﺎﺕ‬
‫ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺻﻼ ﻭﻭﻗﻔﹰﺎ ‪ ،‬ﻭﺣﺬﻑ ﺍﻟﻨﻮﻥ ﻟﻠﺘﺨﻔﻴﻒ ﺟﺎﺋﺰ ﻟﻐﺔ ﻛﻤﺎ ﺃﻭﺿﺢ ﺷـﻴﺦ‬
‫ﺷﻴﻮﺧﻨﺎ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ – ﺕ ‪ 1392‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﰲ ﺳـﺒﻴﻞ‬
‫ﺍﳍﺪﻯ ‪:‬‬
‫"ﻗﺪ ﲢﺬﻑ ﺍﻟﻨﻮﻥ ﺍﻟﱵ ﺗﺮﻓﻊ ﺑﺜﺒﻮ‪‬ﺎ ﺍﻷﻓﻌﺎﻝ ﺍﳋﻤﺴﺔ ‪ ،‬ﻭﻫﻲ ﰲ ﻫﺬﺍ ﺍﳊﺬﻑ ﻋﻠﻰ ﺿ‪‬ﺮﺑﲔ ‪:‬‬
‫ﺍﻷﻭﻝ ‪ :‬ﺟﺎﺋﺰ ﰲ ﺍﻟﻨﺜﺮ ﻭﺍﻟﻨﻈﻢ ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺷﺎﺫﹼ ﻻ ﻳﻘﻊ ﺇﻻ ﰲ ﺿﺮﻭﺭﺓ ﺍﻟﺸﻌﺮ ‪.‬‬
‫ﺃﻣﺎ ﺍﳉﺎﺋﺰ ﻓﻔﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﻧﺎﺻﺒ‪‬ﺎ ﻟﻴﺎﺀ ﺍﳌﺘﻜﻠﻢ ‪ ،‬ﻭﻗﺒﻠﻬﺎ ﻧﻮﻥ ﺍﻟﻮﻗﺎﻳﺔ‬
‫ﻓﺘﺠﺘﻤﻊ ﻧﻮﻧﺎﻥ ‪ :‬ﺃﻭﻻﳘﺎ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴـﺔ ﻧـﻮﻥ ﺍﻟﻮﻗﺎﻳـﺔ ‪ ،‬ﻭﳓـﻮ ‪" :‬ﺗﻀـﺮﺑ‪‬ﺎﹺﻧﻨﹺﻲ"‬
‫ﻭ"ﺗﻀﺮﺑﻮ‪‬ﻧﻨﹺﻲ" ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺛﻼﺙ ﻟﻐﺎﺕ ‪ :‬ﺇﺣﺪﺍﳘﺎ ﺃﻥ ﳚﻴﺌﻮﺍ ﺑـﺎﻟﻨﻮﻧﲔ ﻋﻠـﻰ‬

‫‪55‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺃﺻﻠﻬﻤﺎ ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ))ﺃﺗ ‪‬ﻌﺪ‪‬ﺍﹺﻧﻨﹺﻲ((‪) 66‬ﺍﻷﺣﻘـﺎﻑ ‪ ، (17‬ﻭﻗﻮﻟـﻪ ‪)) :‬ﱂ‬
‫‪‬ﺗ ‪‬ﺆﺫﹸﻭ‪‬ﻧﻨﹺﻲ(( )ﺍﻟﺼﻒ ‪ ، (5‬ﻭﺍﻟﻠﻐﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﻳﺪﻏﻤﻮﺍ ﺇﺣﺪﻯ ﺍﻟﻨﻮﻧﲔ ﰲ ﺍﻷﺧﺮﻯ ‪ ،‬ﻭﻗﺪ ﻗﺮﺉ‬
‫‪‬ﺎ ﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌـﺎﱃ ‪)) : -‬ﹶﺃﹶﻓ ‪‬ﻐﻴ‪‬ـ ‪‬ﺮ ﺍﻟﻠﱠـ ‪‬ﻪ ﺗ‪‬ـ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭﻧ‪‬ﻲ((‪) 67‬ﺍﻟ ‪‬ﺰﻣ‪‬ـﺮ ‪ ، (64‬ﻭﰲ ﻗﻮﻟـﻪ ‪:‬‬
‫))ﹶﺃ‪‬ﺗﺤ‪‬ﺎﺟ‪‬ﻮﻧ‪‬ﻲ(( )ﺍﻷﻧﻌﺎﻡ ‪ ، 68(80‬ﻭﺍﻟﻠﻐﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺣﺬﻑ ﺇﺣﺪﻯ ﺍﻟﻨﻮﻧﲔ ‪ .‬ﺍ ﻫـ ‪.69‬‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ((‪ 70‬ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻛﻤﺎ ﻗﺮﺃ ﺍﳉﻤﻬﻮﺭ ﺇﻻ‬
‫ﻗﻠﺖ ‪ :‬ﻭ‪‬ﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ))ﹶﻓﹺﺒ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﺍﳌﻜﻲ ﻭﻧﺎﻓﻊ ؛ ﻓﻨﻮﻥ ﺍﻟﺮﻓﻊ ﻇﻠﺖ ﻣﻔﺘﻮﺣﺔ ﻋﻠﻰ ﺃﺻﻠﻬﺎ ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﺍﳌﻔﻌﻮﻝ ؛ ﻟﺘﻘﺪﻣﻪ ‪.‬‬
‫ﺸﺮ‪‬ﻭ ﱢﻥ(( ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﺍﳌﺸـﺪﺩﺓ ﻣـﻊ ﺍﳌـﺪ ﺍﻟـﻼﺯﻡ ؛ ﻷﻥ ﺃﺻـﻠﻬﺎ‬ ‫ﻭﻗﺮﺃ ﺍﳌﻜﻲ ))ﹶﻓﹺﺒ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﺸﺮ‪‬ﻭ‪‬ﻧﻨﹺﻲ(( ﻓﺄﺳﻜﻦ ﺍﻷﻭﱃ ﻭﺃﺩﻏﻤﻬﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﲣﻔﻴﻔﹰﺎ ‪ ،‬ﻭﺩﻝ ﺑﺎﻟﻜﺴﺮﺓ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﺍﶈﺬﻭﻓﺔ‪.‬‬ ‫))‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﺸﺮ‪‬ﻭ ‪‬ﻥ(( ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﺍﳌﺨﻔﻔـﺔ ﻣـﻊ ﺍﳌـﺪ ﺍﻟﻄﺒﻴﻌـﻲ ؛ ﻷﻥ ﺃﺻـﻠﻬﺎ‬ ‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ))ﹶﻓﹺﺒ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﺸﺮ‪‬ﻭ‪‬ﻧﻨﹺﻲ(( ‪ ،‬ﻓﺤﺬﻓﺖ ﺇﺣﺪﻯ ﺍﻟﻨﻮﻧﲔ‪ 71‬ﲣﻔﻴﻔﹰﺎ ﻣﻦ ﻏﲑ ﺇﺩﻏﺎﻡ ﻭﺍﺟﺘﺰﺃ ﺑﺎﻟﻜﺴﺮﺓ ﻣﻦ ﺍﻟﻴﺎﺀ‬ ‫))‪‬ﺗ‪‬ﺒ ‪‬‬
‫؛ ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻠﻔﻮﺍﺻﻞ ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻫﺬﺍ ﺍﳊﺬﻑ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫‪ 66‬ﻗﺮﺃ ﻫﺸﺎﻡ ))ﹶﺃ‪‬ﺗﻌ‪‬ﺪﺍ ‪ّ‬ﻥ(( ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ ؛ ﻋﻠﻰ ﺇﺩﻏﺎﻡ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻣﻊ ﺍﳌﺪ ﺍﻟﻼﺯﻡ ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‬
‫))ﺃﺗﻌﺪﺍﹺﻧﻨﹺﻲ(( ﻋﻠﻰ ﺍﻷﺻﻞ ؛ ﻓﺎﻟﻨﻮﻥ ﺍﻷﻭﱃ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻧﻮﻥ ﺍﻟﻮﻗﺎﻳﺔ ‪ ،‬ﻣﻊ ﺍﳌﺪ ﺍﻟﻄﺒﻴﻌﻲ ‪ .‬ﻭﻓﺘﺢ ﺍﻟﻴﺎﺀ ﺍﳊﺮﻣﻴﻮﻥ ‪،‬‬
‫ﻭﺃﺳﻜﻨﻬﺎ ﺍﻟﺒﺎﻗﻮﻥ ‪ .‬ﺍﳍﺎﺩﻱ )‪ ، (156 /1‬ﻭﺍﳌﻬﺬﺏ ﺑﺘﺼﺮﻑ )‪. (333 /2‬‬

‫‪ 67‬ﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﺟﻌﻔﺮ ﻭﺍﺑﻦ ﺫﻛﻮﺍﻥ ﲞﻠﻔﻪ ‪» :‬ﺗﺄﻣﺮﻭﹺﻧ ‪‬ﻲ« ﺑﻨﻮﻥ ﻭﺍﺣﺪﺓ ﻣﻜﺴﻮﺭﺓ ﺧﻔﻴﻔﺔ ‪ ،‬ﻣﻊ ﺍﳌﺪ ﺍﻟﻄﺒﻴﻌﻲ ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻋﻠﻰ ﺣﺬﻑ ﺇﺣﺪﻯ ﺍﻟﻨﻮﻧﲔ ﻻﺟﺘﻤﺎﻉ ﺍﳌﺜﻠﲔ ‪ ،‬ﺇﺫ ﺍﻷﺻﻞ »ﺗﺄﻣﺮﻭﻧﲏ«‪.‬‬
‫ﻭﻗﺮﺃ ﻫﺸﺎﻡ ﻭﺍﺑﻦ ﺫﻛﻮﺍﻥ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ‪» :‬ﺗﺄﻣﺮﻭ‪‬ﻧﻨﹺﻲ« ﺑﻨﻮﻧﲔ ﺧﻔﻴﻔﺘﲔ‪ :‬ﺍﻷﻭﱃ ﻣﻔﺘﻮﺣﺔ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻜﺴﻮﺭﺓ ﻋﻠﻰ‬
‫ﺍﻷﺻﻞ ‪ ،‬ﻭﻫﻲ ﻣﺮﺳﻮﻣﺔ ﻛﺬﻟﻚ ﰲ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺎﻣﻲ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ‪» :‬ﺗﺄﻣﺮﻭﻧ‪‬ﻲ« ﻋﻠﻰ ﺇﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﰒ ﺇﺩﻏﺎﻣﻬﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻣﻊ ﺍﳌﺪ ﺍﻟﻼﺯﻡ ‪ .‬ﻭﻓﺘﺢ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ‬
‫ﺍﳊﺮﻣﻴﻮﻥ ﻭﺃﺳﻜﻨﻬﺎ ﺍﻟﺒﺎﻗﻮﻥ ‪ .‬ﺍﳍﺎﺩﻱ ﻟﻠﻌﻼﻣﺔ ﺩ‪/‬ﳏﻤﺪ ﺳﺎﱂ ﳏﻴﺴﻦ – ﺕ ‪ 1422‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪ -‬ﺑﺘﺼﺮﻑ )‪/1‬‬
‫‪. (195 ، 194 /3 ، 388‬‬
‫‪ 68‬ﻗﺮﺃ ﺍﳌﺪﻧﻴﺎﻥ ﻭﺍﻟﺸﺎﻣﻲ ﲞﻠﻒ ﻫﺸﺎﻡ ‪)) :‬ﹶﺃﺗ‪‬ﺤﺎﺟ‪‬ﻮﻧﹺﻲ(( ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﻨﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ ؛ ﲣﻔﻴﻔﹰﺎ ‪ ،‬ﻣﻊ ﺍﳌﺪ ﺍﻟﻄﺒﻴﻌﻲ ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺍﻟﺒﺎﻗﻮﻥ ﻭﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﳍﺸﺎﻡ ‪)) :‬ﹶﺃﺗ‪‬ﺤﺎﺟ‪‬ﻮﻧ‪‬ﻲ(( ﻋﻠﻰ ﺇﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﰒ ﺇﺩﻏﺎﻣﻬﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻣﻊ ﺍﳌﺪ ﺍﻟﻼﺯﻡ ‪.‬‬
‫ﺍﳍﺎﺩﻱ )‪. (198 /2‬‬
‫‪ 69‬ﺳﺒﻴﻞ ﺍﳍﺪﻯ ﺑﺘﺤﻘﻴﻖ ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ ﻟﻠﻌﻼﻣﺔ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ – ﺭﲪﻪ ﺍﷲ – )‪. (70‬‬
‫‪ 70‬ﺃﻭﻗﻔﲏ ﻋﻨﺪﻫﺎ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ ﻋﺒﻴﺪ – ﺣﻔﻈﻪ ﺍﷲ ﻭﻧﻔﻊ ﺑﻪ – ﺃﺛﻨﺎﺀ ﻗﺮﺍﺀﰐ ﻋﻠﻴﻪ ﲝﻔﺺ ﺃﻭ ﻭﺭﺵ ‪،‬‬
‫ﻭﻗﺎﻝ "ﺍﻗﺮﺃﻫﺎ ﻣﻮﺻﻮﻟﺔ" ﰒ ﻗﺎﻝ ‪" :‬ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﻗﺎﺭﺉ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺧﺘﻤﺔ ﻛﺎﻣﻠﺔ ﻣﻮﺻﻮﻟﺔ ؛ ﻟﻴﻌﺮﻑ ﺣﺮﻛﺎﺕ‬
‫ﺃﻭﺍﺧﺮ ﺍﻟﻜﻠﻢ" ‪.‬‬
‫‪ 71‬ﻗﻴﻞ ﺣﺬﻓﺖ ﺍﻟﻨﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ )ﻧﻮﻥ ﺍﻟﻮﻗﺎﻳﺔ ﺍﳌﻜﺴﻮﺭﺓ( ﻭﻗﺒﻞ ﺍﳊﺬﻑ ‪‬ﻧ ‪‬ﻘﻠﹶﺖ ﻛﺴﺮ‪‬ﺎ ﺇﱃ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ﲣﻔﻴﻔﹰﺎ ﻭﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ‬
‫ﻟﻠﻔﻮﺍﺻﻞ ﻓﺼﺎﺭﺕ "ﺗﺒﺸﺮﻭ ‪‬ﻥ" ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻷﺧﻔﺶ ﻭﺍﳌﱪﺩ ﻭﺍﻟﻔﺎﺭﺳﻲ ﻭﺍﺑﻦ ﺟﲏ ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ‬
‫ﺍﻟﺘﻜﺮﺍﺭ ‪ ،‬ﺇﳕﺎ ﺣﺼﻞ ﺑﻨﻮﻥ ﺍﻟﻮﻗﺎﻳﺔ ؛ ﻷﻥ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ﺳﺎﺑﻘﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺍﻟﺘﻜﺮﺍﺭ ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺩﻋﺎ ﺇﱃ ﺍﻟﺘﺨﻔﻴﻒ ‪ ،‬ﻓﻜﺎﻧﺖ‬
‫‪56‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺕ ﺇﺫﺍ ﹶﻓﹶﻠ‪‬ﻴﻨﹺﻲ‪ ، 72‬ﺃﺻﻠﻬﺎ ﻓﹶﻠ‪‬ﻴ‪‬ﻨﻨﹺﻲ ﻓﺤﺬﻑ ﺇﺣﺪﻯ‬
‫ﺴﻜﹰﺎ ‪ ...‬ﻳﺴ‪‬ﻮ ُﺀ ﺍﻟﻔﺎﻟﻴﺎ ‪‬‬
‫ﺭﺃﺗﻪ ﻛﺎﻟﱡﺜﻐ‪‬ﺎ ﹺﻡ ‪‬ﻳ ‪‬ﻌ ﱡﻞ ‪‬ﻣ ‪‬‬
‫ﺍﻟﻨﻮﻧﲔ ‪.‬‬

‫ﺴ‪‬ﻴﺒﹺﻲ ﴿ﺃﺗﻤـﺪﻭﻧﹺﻲ﴾ ﺟﺎﺀﺕ ﻣﻦ ‪‬ﻗﺒ‪‬ﻴ ﹺﻞ ﻫﺬﺍ‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻧﻨﺎ ﻧﻘﻮﻝ ﺇﻥ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺳﻌﺪﺍﻥ ﻋﻦ ﺍ ﹸﳌ ‪‬‬
‫ﻑ ﺇﺣﺪﻯ ﺍﻟﻨﻮﻧﲔ ﲣﻔﻴﻔﹰﺎ ؛ ﻟﺘﻮﺍﱄ ﺍﻷﻣﺜﺎﻝ ‪ ،‬ﻭﺃﺑﻘﻴﺖ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﻋﻠﻰ ﺍﻷﺻﻞ ‪.‬‬
‫ﺍﻟﺒﺎﺏ ؛ ﺣﺬ ‪‬‬

‫‪-5‬ﺍﻹﺧﺒﺎﺭ ﰲ ﴿ﺀﺁﻟﻬﺘﻨﺎ﴾ ﰲ ﻭﺟﻪ ﻟﻌﺒﺪ ﺍﻟﺼﻤﺪ ‪ ، 73‬ﻗﻠﺖ ‪ :‬ﻭﳍﺬﺍ ﺍﳋﻼﻑ ﺃﺷﺒﺎﻩ ﻛـﺜﲑﺓ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ – ﺗﻌﺎﱃ – ))ﺀﺁﻣ‪‬ﻨﹸﺘﻢ(( ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪ ،‬ﻓﻘﺪ ﻗﺮﺃﻫﺎ‬

‫ﻧﻮﻥ ﺍﻟﻮﻗﺎﻳﺔ ﺃﻭﱃ ﺑﺎﳊﺬﻑ ﻋﻨﺪ ﻗﺼﺪ ﺍﻟﺘﺨﻔﻴﻒ ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ﻋﻼﻣﺔ ﻟﻺﻋﺮﺍﺏ ‪ ،‬ﻓﻬﻲ ﺃﻭﱃ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‬
‫؛ ﻷﻥ ﺣﺬﻑ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ﳛﺪﺙ ﺍﻟﺘﺒﺎﺳ‪‬ﺎ ﺑﲔ ﺍﳌﺮﻓﻮﻉ ﺑﺜﺒﻮﺕ ﺍﻟﻨﻮﻥ ﻭﺍ‪‬ﺰﻭﻡ ﺃﻭ ﺍﳌﻨﺼﻮﺏ ﲝﺬﻓﻬﺎ ‪.‬‬
‫ﻭﻗﻴﻞ ﺣﺬﻓﺖ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ )ﻧﻮﻥ ﺍﻟﺮﻓﻊ ﺍﳌﻔﺘﻮﺣﺔ( ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻇﻠﺖ ﻧﻮﻥ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻜﺴﻮﺭﺓ ﻛﻤﺎ ﻫﻲ ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ‬
‫ﺳﻴﺒﻮﻳﻪ ﻭﺍﺑﻦ ﻣﺎﻟﻚ ؛ ﻷﻣﺮﻳﻦ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ﻗﺪ ﻋﻬﺪ ﺣﺬﻓﻬﺎ ﺍﻃﺮﺍﺩﺍ ﰲ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺰﻡ ‪ ،‬ﻭﻧﺎﺩﺭﺍ ﰲ ﻏﲑﳘﺎ ﻛﻤﺎ‬
‫ﰲ‬
‫ﺧﻠﹸﻮﺍ‬
‫ﺣﺪﻳﺚ ﻣﺴﻠﻢ )‪ (350 /4) (5193‬ﻗﺎﻝ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪» : -‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻱ ﻧﹶ ﹾﻔﺴ‪‬ﻲ ﹺﺑﻴ‪‬ﺪ‪‬ﻩ‪ ‬ﻟﹶﺎ ﺗﹶﺪ‪ ‬ﹸ‬
‫ﻜﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺃﹶﻣ‪ ‬ﹴﺮ ﹺﺇﺫﹶﺍ ﻓﹶﻌ‪‬ﹾﻠﹸﺘﻤ‪‬ﻮﻩ‪ ‬ﺗﹶﺤ‪‬ﺎﺑ‪‬ﺒ‪‬ﹸﺘﻢ‪ ‬ﺃﹶ ﹾﻓﺸﹸﻮﺍ‬ ‫ﺍﹾﻟﺠ‪‬ﻨﱠﺔﹶ ﺣ‪‬ﺘﱠﻰ ﹸﺗﺆ‪ ‬ﻣﻨﹸﻮﺍ‪ ،‬ﻭ‪‬ﻟﹶﺎ ﹸﺗﺆ‪ ‬ﻣﻨﹸﻮﺍ ﺣ‪‬ﺘﱠﻰ ﺗﹶﺤ‪‬ﺎﺑ‪‬ﻮﺍ‪ ،‬ﺃﹶﻓﹶﻠﹶﺎ ﺃﹶﺩ‪‬ﻟﱡ ﹸ‬
‫ﻜﻢ‪ ، «‬ﺃﺻﻠﻪ ‪":‬ﻻ ﺗﺪﺧﻠﻮﻥ ‪ ...‬ﻭﻻ ﺗﺆﻣﻨﻮﻥ" ‪ ،‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﺃﺑﻴﺖ ﺃﺳﺮﻱ ﻭﺗﺒﻴﱵ ‪‬ﺗ ‪‬ﺪﻟﹸﻜﻲ ‪...‬‬ ‫ﺍﻟﺴ‪‬ﻠﹶﺎﻡ‪ ‬ﺑ‪‬ﻴ‪‬ﻨﹶ ﹸ‬
‫ﻭﺟﻬﻚ ﺑﺎﻟﻌﻨﱪ ﻭﺍﳌﺴﻚ ﺍﻟﺬﻛﻲ ؛ ﺃﺻﻠﻬﺎ "ﻭﺗﺒﻴﺘﲔ ﺗﺪﹸﻟﻜ‪‬ﲔ" ﻓﺤﺬﻓﺖ ﺍﻟﻨﻮﻥ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﻏﲑ ﻣﻼﻗﺎﺓ ﻣﺜﻞ ﳍﺎ ؛‬
‫ﻓﺤﺬﻓﻬﺎ ﻣﻊ ﻭﺟﻮﺩ ﻣﺜﻠﻬﺎ ﺃﻭﱃ ؛ ﲣﻔﻴﻔﹰﺎ ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﺄﻥ ﻧﻮﻥ ﺍﻟﺮﻓﻊ ‪‬ﻋﻮ‪‬ﺽ ﻋﻦ ﺍﻟﻀﻤﺔ ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﺣﺬﻑ ﺍﻟﻀﻤﺔ‬
‫ﻛﻤﺎ ﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﲞﻠﻔﻪ ‪" :‬ﻳﺄﻣﺮ‪‬ﻛﻢ" ﻭﺑﺎﺑ‪‬ﻪ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ﻟﻐﲑ ﺟﺰﻡ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺐ ‪ ...‬ﺇﲦﹰﺎ ﻣﻦ ﺍﷲ ﻭﻻ ﻭﺍﻏ ﹺﻞ ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺩﻟﺔ ‪ .‬ﻟﻠﻤﺰﻳﺪ ﺍﻧﻈﺮ ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﺎﺿﺮﺓ ﻟﻸﺥ‬ ‫ﺏ ﻏﲑ ﻣﺴﺘﺤﻘ ﹴ‬ ‫ﻓﺎﻟﻴﻮﻡ ﺃﺷﺮ ‪‬‬
‫ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺩﺧﺎﻥ – ﺣﻔﻈﻪ ﺍﷲ ‪. (247) -‬‬
‫ﰐ ‪‬ﺎ ﻟﻔﺮﺽ ‪ ،‬ﻓﻼ ﲢﺬﻑ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ ‪ :‬ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﻟ‪‬ﻨﺤ‪‬ﻮ ‪‬ﻳ ﹾﻔﻌ‪‬ﻼ ‪‬ﻥ ﺍﻟﻨ‪‬ﻮﻧ‪‬ﺎ ‪ ...‬ﺭ ﹾﻓﻌ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﺪ ‪‬ﻋ ‪‬‬
‫ﲔ‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻧﻮﻥ ﺍﻟﻮﻗﺎﻳﺔ ﻣﺄ ﱞ‬
‫ﺴﹶﺄﻟﹸﻮﻧ‪‬ﺎ‬‫‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺐ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ‪ ...‬ﹶﻛﹶﻠ ‪‬ﻢ ‪‬ﺗﻜﹸﻮﻧﹺﻲ ‪‬ﻟ‪‬ﺘﺮ‪‬ﻭﻣ‪‬ﻲ ‪‬ﻣ ﹾﻈﹶﻠ ‪‬ﻤ ‪‬ﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻷﰊ ﺯﺭﻋﺔ‪،625-624 :‬‬ ‫ﺼ ﹺ‬‫ﺠ ‪‬ﺰ ﹺﻡ ﻭ‪‬ﺍﹾﻟ‪‬ﻨ ‪‬‬
‫‪‬ﻭ ‪‬ﺣ ﹾﺬﹸﻓ ‪‬ﻬﺎ ‪‬ﻟ ﹾﻠ ‪‬‬
‫ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻠﻨﺤﺎﺱ‪ ،228 /2 :‬ﺍﻟﺘﺼﺮﻳﺢ‪ 111 /1 :‬ﻋﻦ ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ﲝﺎﺷﻴﺔ ﻋﺪﺓ ﺍﻟﺴﺎﻟﻚ ﻟﺸﻴﺦ ﺷﻴﻮﺧﻨﺎ‬
‫ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ – ﺕ ‪ 1392‬ﻫـ ﺭﲪﻪ ﺍﷲ – )‪. (119 /1‬‬
‫ﺏ )ﺍﻟﻜﺘﺎﺏ ﻟﺴﻴﺒﻮﻳﻪ ‪ (520 /2‬ﻋﻦ ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﺎﺿﺮﺓ ﻟﻸﺥ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺩﺧﺎﻥ )‪(247 /1‬‬ ‫ﻱ ﻟﻌﻤﺮﻭ ﺑﻦ ﻣﻌﺪ‪‬ﻳ ﹶﻜ ﹺﺮ ‪‬‬ ‫‪ 72‬ﻋ ﹺﺰ ‪‬‬
‫‪ ،‬ﻭﻃﻼﺋﻊ ﺍﻟﺒﺸﺮ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ﻗﻤﺤﺎﻭﻱ – ﺕ ‪ 1401‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪ ، (94) -‬ﻭﺍﳌﻬﺬﺏ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺳﺎﱂ‬
‫ﳏﻴﺴﻦ – ﺕ ‪ 1422‬ﻫـ ﺭﲪﻪ ﺍﷲ – )‪. (74 /2‬‬
‫‪ 73‬ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﱐ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺹ ‪ 87‬ﺍﳋﻼﻑ ﻟﻌﺒﺪ ﺍﻟﺼﻤﺪ ﰲ ))ﺀﺁﻣﻨﺘﻢ(( ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪،‬‬
‫ﻭ))ﺃﹶﺁ‪‬ﻟ ‪‬ﻬ‪‬ﺘﻨ‪‬ﺎ(( )ﺍﻟﺰﺧﺮﻑ ‪ (58‬ﻓﻴﻘﺮﺅﻫﺎ ﺑﻮﺟﻬﲔ ‪ :‬ﺍﻷﻭﻝ ﻛﺎﳉﻤﻬﻮﺭ ‪‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻔﻈﹰﺎ ﻭﻣﻌﻨ‪‬ﻰ ﻣﻊ ﺍﻟﺘﺴﻬﻴﻞ‬
‫ﺑﻐﲑ ﺇﺩﺧﺎﻝ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻤﺰﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻹﺧﺒﺎﺭ ﻟﻔﻈﹰﺎ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻌﻨ‪‬ﻰ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ‪" :‬ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﳉﺒﺎﺭ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻭﻗﺎﻝ ﺍﻟﺪﺍﱐ‪":‬ﻭﻗﺮﺃﺕ ﺃﻧﺎ ﰲ ﺭﻭﺍﻳﺔ ﻳﻮﻧﺲ ﻋﻨﻪ ﺑﺎﻟﻮﺟﻬﲔ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﳋﱪ‬
‫ﻭﺭﻭﻯ ﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻪ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﻭﱂ ﻳﺄﺕ ﺑﻪ ﻧﺼﺎ ﻏﲑ ﺍﻷﺻﺒﻬﺎﱐ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻨﻪ ﻓﺈﻧﻪ ﻗﺎﻝ ﻣﺴﺘﻔﻬﻤﺔ ﺑﻨﱪﺓ ﻭﺍﺣﺪﺓ"‬
‫ﺍﻫـ ﻣﻦ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻳﻌﲏ ﺃﻥ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﱂ ﻳﻨﻔﺮﺩ ﺑﺎﳋﱪ ﻋﻦ ﻭﺭﺵ ﺑﻞ ﻭﺍﻓﻘﻪ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻋﻦ ﻭﺭﺵ" ﺍ‬
‫‪57‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀ ‪‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻔﻈﹰﺎ ﻭﻣﻌﻨ‪‬ﻰ ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺮﺃﻫﺎ ‪‬ﻤﺰﺓ ﻭﺍﺣـﺪﺓ ﻋﻠـﻰ‬
‫ﺍﻹﺧﺒﺎﺭ ﻟﻔﻈﹰﺎ ﻭﺇﺭﺍﺩﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻌﻨ‪‬ﻰ‪ ، 74‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻳﺜﺮﻱ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﺘﻔﺴـﲑ ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻠﻄﺎﺋﻒ ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻹﺧﺒﺎﺭﻱ ﻟﻜﻞ ﺍﻟﻘﺮﺍﺀ ﰲ ﻗﻮﻝ ﺍﷲ – ﺗﻌـﺎﱃ ‪:-‬‬
‫ﻜـﻮﻥ‪ ‬ﻣـﻦ‪‬‬
‫ﺽ ﻭ‪‬ﻟﻴ‪ ‬ﹸ‬
‫ﻜـﻮﺕﹶ ﺍﻟﺴ‪‬ـﻤ‪‬ﺎﻭ‪‬ﺍﺕ‪ ‬ﻭ‪‬ﺍﹾﻟـﺄﹶﺭ‪ ‬ﹺ‬
‫))ﻭ‪‬ﻛﹶﺬﹶ‪‬ﻟﻚ‪ ‬ﹸﻧـﺮﹺﻱ ﹺﺇﺑ‪‬ـﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻣ‪‬ﻠﹶ ﹸ‬
‫ﺍﹾﻟﻤ‪‬ﻮ ‪‬ﻗﻨﹺﻴﻦ‪ . ‬ﻓﹶﻠﹶﻤ‪‬ﺎ ﺟ‪‬ﻦ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﺍﻟﻠﱠﻴ‪ ‬ﹸﻞ ‪‬ﺭﺃﹶﻯ ﻛﹶﻮ‪‬ﻛﹶﺒ‪‬ﺎ ﻗﹶﺎﻝﹶ ﻫ‪‬ﺬﹶﺍ ﺭ‪‬ﺑ‪‬ﻲ ﻓﹶﻠﹶﻤ‪‬ـﺎ ﺃﹶﻓﹶـﻞﹶ‬
‫ﺣـﺐ‪ ‬ﺍﹾﻟـﺂ ‪‬ﻓﻠ‪‬ﻴﻦ‪ . ‬ﻓﹶﻠﹶﻤ‪‬ـﺎ ﺭ‪‬ﺃﹶﻯ ﺍﹾﻟﻘﹶﻤ‪‬ـﺮ‪ ‬ﺑ‪‬ﺎ ﹺﺯﻏﹰـﺎ ﻗﹶـﺎﻝﹶ ﻫ‪‬ـﺬﹶﺍ ﺭ‪‬ﺑ‪‬ـﻲ ﻓﹶﻠﹶﻤ‪‬ـﺎ ﺃﹶﻓﹶـﻞﹶ‬
‫ﻗﹶﺎﻝﹶ ﻟﹶﺎ ﺃﹸ ‪‬‬
‫ﻗﹶــﺎﻝﹶ ﻟﹶـ‪‬ﺌﻦ‪ ‬ﻟﹶـﻢ‪ ‬ﻳ‪‬ﻬ‪‬ـﺪ‪‬ﻧﹺﻲ ﺭ‪‬ﺑــﻲ ﻟﹶـﺄﹶﻛﹸﻮﻧﹶﻦ‪ ‬ﻣـﻦ‪ ‬ﺍﹾﻟﻘﹶـﻮ‪‬ﻡﹺ ﺍﻟﻀﱠــﺎﻟﱢﻴﻦ‪ . ‬ﻓﹶﻠﹶﻤ‪‬ــﺎ ﺭ‪‬ﺃﹶﻯ‬
‫ﻛﺒ‪ ‬ـﺮ‪ ‬ﻓﹶﻠﹶﻤ‪‬ــﺎ ﺃﹶﻓﹶﻠﹶ ـﺖﹾ ﻗﹶــﺎﻝﹶ ﻳ‪‬ــﺎ ﻗﹶ ـﻮ‪‬ﻡﹺ ﹺﺇ ﱢﻧــﻲ‬
‫ﺍﻟﺸﱠ ـﻤ‪‬ﺲ‪ ‬ﺑ‪‬ﺎ ﹺﺯﻏﹶ ـﺔﹰ ﻗﹶــﺎﻝﹶ ﻫ‪ ‬ـﺬﹶﺍ ﺭ‪‬ﺑ‪‬ــﻲ ﻫ‪ ‬ـﺬﹶﺍ ﺃﹶ ﹾ‬
‫ﺑ‪ ‬ـﺮﹺﻱﺀٌ ‪‬ﻣﻤ‪ ‬ــﺎ ﹸﺗ ﹾﺸ ـ ﹺﺮﻛﹸﻮﻥ‪ . ‬ﹺﺇ ﱢﻧ ــﻲ ﻭ‪‬ﺟ‪‬ﻬ‪ ‬ـﺖﹸ ﻭ‪‬ﺟ‪ ‬ﹺﻬــﻲ‪ ‬ﻟﻠﱠ ـﺬ‪‬ﻱ ﻓﹶﻄﹶــﺮ‪ ‬ﺍﻟﺴ‪‬ــﻤ‪‬ﺎﻭ‪‬ﺍﺕ‪‬‬
‫ﻭ‪‬ﺍﹾﻟﺄﹶﺭ‪‬ﺽﹶ ﺣ‪‬ﻨﹺﻴﻔﹰﺎ ﻭ‪‬ﻣ‪‬ﺎ ﺃﹶﻧﹶﺎ ‪‬ﻣﻦ‪ ‬ﺍﹾﻟﻤ‪ ‬ﹾﺸ ﹺﺮﻛ‪‬ﻴﻦ‪) ((‬ﺍﻷﻧﻌﺎﻡ ‪. (79 : 75‬‬

‫ﻓﻈﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ – ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ – ﻛﺎﻥ ﺣﺎﺋﺮ‪‬ﺍ ﻻ ﻳﻌﺮﻑ ﺭﺑﻪ ‪ ،‬ﰒ‬
‫ﻫﺪﺍﻩ ﺍﷲ ﺇﱃ ﺍﻹﺳﻼﻡ ! ﻭﻫﺬﺍ ﻓﻬﻢ ﰲ ﻏﺎﻳﺔ ﺍﳋﻄﺄ ؛ ﻷﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻌﺼﻮﻣﻮﻥ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻭﺑﻌﺪ‬
‫ﺍﻟﺒﻌﺜﺔ ‪ ،‬ﻭﻋﺼﻤﺘﻬﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻭ ﺍﻟﺸﻚ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺃﺷـﻴﺎﺧﻨﺎ‬
‫ﺝ ﻗﻮﻣﻪ ﻓـﺄﻟﺰﻣﻬﻢ‬ ‫ﻣﻦ ﺍﻟﻨﺤﺎﺓ ‪ ،‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ – ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ – ﻛﺎﻥ ﻳ‪‬ﺤﺎ ‪‬‬
‫ﺍﳊﺠﺔ ﺑﺄﻥ ﺟﺎﺭﺍﻫﻢ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﺑﻠﻔﻆ ﳛﺘﻤﻞ ﻭﺟﻬﲔ ‪ ،‬ﻣﻦ ﺑﺎﺏ "ﺇﻥ ﻟﻜﻢ ﰲ ﺍﳌﻌـﺎﺭﻳﺾ‬
‫ﻣﻨﺪﻭﺣ ﹰﺔ ﻋﻦ ﺍﻟﻜﺬﺏ" ‪ ،‬ﻓﻘﺎﻝ "ﻫﺬﺍ ﺭﰊ" ﻟﻠﻜﻮﻛﺐ ﰒ ﺍﻟﻘﻤﺮ ﰒ ﺍﻟﺸﻤﺲ ‪ ،‬ﻭﻫﻮ ﻳﺒﻴﺖ ﺍﻟﻨﻴﺔ‬

‫ﻫـ ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﻟﻮﻫﺮﺍﱐ ﰲ ﻻﻣﻴﺘﻪ ﻓﻘﺎﻝ ‪ :‬ﻭﺀﺍﳍﺔ ﻓﻮﻕ ﺍﻟﺪﺧﺎﻥ ﻛﺬﺍ ﻭﺧﻠـــﻒ ﺟﺪ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﳋﱪ‬
‫ﺍﻋﻘﻼ‬
‫ﻭﺳﺄﻧﻘﻞ ﻣﻨﻈﻮﻣﺘﻪ ﺗﻘﺮﻳﺐ ﺍﳌﻨﺎﻓﻊ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﻟﻨﺎﻓﻊ ﰲ ﺁﺧﺮ ﺍﻟﺮﺳﺎﻟﺔ ؛ ﺗﻴﺴﲑ‪‬ﺍ ﻋﻠﻰ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪.‬‬
‫‪ 74‬ﻗﺮﺃ ﺣﻔﺺ ﻭﺭﻭﻳﺲ ﻭﺍﻷﺻﺒﻬﺎﱐ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ ‪‬ﻤﺰﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻹﺧﺒﺎﺭ ‪ ،‬ﻭﻳﻮﺍﻓﻘﻬﻢ ﻗﻨﺒﻞ ﰲ ﻭﺟﻪ ﰲ ﻣﻮﺿﻊ‬
‫ﻃﻪ ﻓﻘﻂ ‪ ،‬ﻗﺮﺃﻩ ﺑﻮﺟﻬﲔ ﺍﻷﻭﻝ‪ :‬ﺑﺎﻹﺧﺒﺎﺭ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺑﺎﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺃﺻﻠﻪ ﰲ ﺗﺴﻬﻴﻞ ﺍﻟﺜﺎﻧﻴﺔ ﺑﲔ ﺑﻴ‪‬ﻦ‪ .‬ﻭﻟﻘﻨﺒﻞ‬
‫ﺗﻔﺼﻴﻞ ﰲ ﻣﻮﺿﻊ »ﺍﻷﻋﺮﺍﻑ« ﻭﺻﻼ ﻭﺍﺑﺘﺪﺍ ًﺀ ‪ ،‬ﻟﻪ ﻋﻨﺪ ﻭﺻﻞ »ﺀﺁﻣﻨﺘﻢ« ﲟﺎ ﻗﺒﻠﻪ ﺇﺑﺪﺍﻝ ﺍﳍﻤﺰﺓ ﺍﻷﻭﱃ ﻭﺍﻭﺍ ﻣﻦ ﻏﲑ‬
‫ﺧﻼﻑ )ﻓﺮﻋﻮ ﹸﻥ ‪‬ﻭﺀَﺍﻣﻨﺘﻢ( ‪ ،‬ﻭﻟﻪ ﰲ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﺘﺤﻘﻴﻖ ‪ ،‬ﻭﺍﻟﺘﺴﻬﻴﻞ ﺑﲔ ﺑﲔ‪ .‬ﺃﻣ‪‬ﺎ ﰲ ﺣﺎﻟﺔ ﺍﻻﺑﺘﺪﺍﺀ ﺏ»ﺀﺁﻣﻨﺘﻢ«‬
‫ﺑﺎﻷﻋﺮﺍﻑ ﻓﺈﻧﻪ ﻳﻘﺮﺃ ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﻟﻪ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﺴﻬﻴﻞ ﺑﲔ ﺑﲔ ﻓﻘﻂ‪ .‬ﻭﺃﻣ‪‬ﺎ ﻣﻮﺿﻊ »ﺍﻟﺸﻌﺮﺍﺀ« ﻓﻘﺮﺃﻩ‬
‫ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﻭﺗﺴﻬﻴﻞ ﺍﻟﺜﺎﻧﻴﺔ ﺑﲔ ﺑﲔ‪.‬ﻭﻗﺮﺃ »ﻫﺸﺎﻡ ﲞﻠﻒ ﻋﻨﻪ‪ ،‬ﻭﲪﺰﺓ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﺧﻠﻒ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﻭﺷﻌﺒﺔ‪ ،‬ﻭﺭﻭﺡ«‬
‫ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ‪.‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ ﻭﻫﻢ‪» :‬ﺍﻷﺯﺭﻕ‪ ،‬ﻭﻗﺎﻟﻮﻥ ﻭﺍﻟﺒﺰﻱ‪،‬‬
‫ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﻭﺍﺑﻦ ﺫﻛﻮﺍﻥ« ﻭﳍﻢ ﺗﺴﻬﻴﻞ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺑﲔ ﺑﲔ‪ ،‬ﻭﻣﻌﻬﻢ »ﻫﺸﺎﻡ« ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ‪ .‬ﺍﳍﺎﺩﻱ )‪، 193 /1‬‬
‫‪ (194‬ﺑﺘﺼﺮﻑ ﻳﺴﲑ ‪ ،‬ﻭﺍﻧﻈﺮ ﻣﺼﺤﻒ ﺩﺍﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﻣﻦ ﺍﻟﻄﻴﺒﺔ ﺹ )‪. (369 ، 316 ، 165‬‬
‫‪58‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫– ﻋﻠﻰ ﻟﻐﺘﻪ ﺍﻟﻌﱪﺍﻧﻴﺔ ‪ -‬ﻤﺰﺓ ﳏﺬﻭﻓﺔ ‪ ،‬ﺃﻱ "ﺃﻫﺬﺍ ﺭﰊ" ؟ ؛ ﻭﻣﻦ ﹶﺛ ‪‬ﻢ ﳌﺎ ﻫـﺮﻉ ﺍﻟﻨـﺎﺱ ﺇﱃ‬
‫ﺇﺑﺮﺍﻫﻴﻢ – ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﱂ ﻳﻌﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ "ﻫﺬﺍ ﺭﰊ" ﰲ ﹶﻛﺬﹾﺑﺎﺗﻪ ؛‬
‫ﻷﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻴﺲ ﻛﺬﺑ‪‬ﺎ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫ﺱ‪ : 7‬ﻫﻞ ﻟﻚ ﺃﻥ ﺗﺬﻛﺮ ﻟﻨﺎ ﺑﻌﺾ ﺃﺳﻤﺎﺀ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻤﺠﺎﺯﻳﻦ ﺑـﺎﻟﻄﺮﻕ ﺍﻟﻌﺸـﺮ‬
‫ﺍﻟﻨﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ؟‬

‫ﺝ‪ : 7‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻳﻮﺟﺪ ﺑﻌﺾ ﺍﻟﺸﻴﻮﺥ ﺍ‪‬ﺎﺯﻳﻦ ﺑﺎﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﻟﻺﻣﺎﻡ ﻧـﺎﻓﻊ‬
‫ﺍﳌﺪﱐ – ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺑﻌﻀﻬﻢ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺩ‪/‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﲪﻴﺘﻮ – ﺣﻔﻈﻪ‬
‫ﺍﷲ – ﰲ ﲝﺜﻪ "ﺍﻟﺮﺩ ﻋﻠﻰ ﳉﻨﺔ ﻣﺼﺤﻒ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ" ‪ ،‬ﻭﻫﻢ ‪:‬‬

‫‪-1‬ﻓﻀــﻴﻠﺔ "ﺍﻟﺸــﻴﺦ ﻣﺤﻤــﺪ ﺑــﻦ ﺍﻟﺸــﺮﻳﻒ ﺍﻟﺴــﺤﺎﺑﻲ ﺍﻟﻌ‪‬ﺒ‪‬ﻴ‪ ‬ـﺪ‪‬ﻱ ﺍﻟ ﱢﺰﻋــﺮﻱ –‬

‫ﻭﻟﺪ ‪ 1370‬ﻫـ ﺣﻔﻈﻪ ﺍﷲ – " ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ‪‬ﻋﱠﻠﺎﻝ ﺍﻟﻘـﺎﲰﻲ – ﺭﲪـﻪ ﺍﷲ ‪، -‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻟﻠﺸﻴﺦ ﳎﻬﻮﺩ ﻛﺒﲑ ﰲ ﻧﺸﺮ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﺎﻣﺔ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺍﻟﻨﺎﻓﻌﻴـﺔ ﺧﺎﺻـﺔ ﰲ‬
‫ﺍﳌﻐﺮﺏ ﻭﻏﲑﻫﺎ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺣﻘﻖ ﻛﺘﺎﺏ "ﺍﻟﺘﻌﺮﻳﻒ" ﻟﻠﺪﺍﱐ ﲢﻘﻴﻘﹰﺎ ﻣﺘﻘﻨ‪‬ﺎ ‪ ،‬ﻭﻗﺪ ﺗﺸـﺮﻓﺖ‬
‫ﺑﻠﻘﺎﺋﻪ ﻭﺯﻳﺎﺭﺗﻪ ﰲ ﻣﺪﺭﺳﺘﻪ ‪ ،‬ﻣﺪﺭﺳﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺘﺎﺑﻌﺔ ﳉﻤﻌﻴﺔ ﺃﰊ ﺷﻌﻴﺐ ﺍﻟﺪ‪‬ﻛﺎﱄ ﲟﺪﻳﻨـﺔ‬
‫ﺳﻼ – ﺍﳌﻐﺮﺏ ‪ ،‬ﻭﻣﺎ ﻳﺰﺍﻝ ﺍﻟﺸﻴﺦ – ﺣﻔﻈﻪ ﺍﷲ – ﻫﻨﺎﻙ ﻳﻘﺼﺪﻩ ﺍﻟﻄﻼﺏ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‬
‫‪ ،‬ﻭﻳﻘﺮﺅﻭﻥ ﻋﻠﻴﻪ ‪ ،‬ﺑﺎﺭﻙ ﺍﷲ ﰲ ﻋﻠﻤﻪ ﻭﻋﻤﻠﻪ ﻭﻋﻤﺮﻩ ‪.‬‬

‫‪"-2‬ﺍﻟﻤﻘ ـ ــﺮﺉ ﺍﻟﺸ ـ ــﻴﺦ ﺍﻟﺤ ـ ــﺎﻓﻆ ﺍﻟﻄ ـ ــﺎﻫﺮ ﺣﺮﻳ ـ ــﺮﻱ ﺍﻟﻌﺸ ـ ــﺮﺍﻭﻱ ﺍﻟﻌﺒ ـ ــﺪﻱ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ 1430‬ﻫـ" ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻼﻝ ﺍﻟﻘﺎﲰﻲ – ﺭﲪﻬﻤﺎ ﺍﷲ ‪. -‬‬

‫‪"-3‬ﺍﻟﻤﻘﺮﺉ ﺍﻟﺸـﻴﺦ ﺍﻟﺴـﺎﻟﻚ ﺍﻟـﺪﻛﺎﻟﻲ ‪ -‬ﺍﻟﻤﺘـﻮﻓﻰ ﺳـﻨﺔ ‪ 1425‬ﻫ ـ ﺑﻤﺪﻳﻨـﺔ‬

‫ﺧﻨﻴﻔﺮﺓ –" ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻼﻝ ﺍﻟﻘﺎﲰﻲ – ﺭﲪﻬﻤﺎ ﺍﷲ ‪. -‬‬

‫‪59‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪"-4‬ﺍﻟﺴ ــﻴﺪ ﻣﺤﻤ ــﺪ ﺍﻟﺼــﺎﻟﺤﻲ ‪ ،‬ﻭﻫ ــﻮ ﻣ ــﺎ ﻳ ــﺰﺍﻝ ﺣﻴ ــﺎ ﺑﻤﺪﻳﻨ ــﺔ ﺳ ــﻄﺎﺕ ﻳﻘ ــﺮﺉ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ" ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻼﻝ ﺍﻟﻘﺎﲰﻲ – ﺭﲪﻪ ﺍﷲ ‪. -‬‬

‫‪"-5‬ﺍﻟﺴﻴﺪ ﻣﺒـﺎﺭﻙ ﺍﻟﻜﺮﻛـﻮﺭﻱ ﺍﻟﺸـﻴﺎﻇﻤﻲ ‪ ،‬ﻭﻫﻮ ﺣﻲ ﻳﻘﻴﻢ ﲟﺪﻳﻨـﺔ ﲤـﺎﺭﺓ‬

‫ﺑﻀﻮﺍﺣﻲ ﺍﻟﺮﺑﺎﻁ ﺳﺎﺑﻘﺎ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﲟﺪﻳﻨﺔ ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪ ،‬ﻭﻣﻌﺪﻭﺩ ﻣﻦ ﺣﻔﺎﻅ ﺍﻟﻄﺮﻕ ﺍﻟﻨﺎﻓﻌﻴﺔ‬
‫‪ ،‬ﺃﻗﺮﺃ ‪‬ﺎ ﲟﺮﺍﻛﺶ ﺯﻣﻨﺎ" ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻼﻝ ﺍﻟﻘﺎﲰﻲ – ﺭﲪﻪ ﺍﷲ ‪. -‬‬

‫ﻗﻠﺖ ‪ :‬ﻭﻗﺪ ﺗﺸﺮﻓﺖ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﻋﻠﻴﻪ ﲨﻌ‪‬ﺎ ﻣﻦ ﲨﻴﻊ ﻃﺮﻗﻬﺎ ﻭﻭﺟﻮﻫﻬﺎ ﰲ ﺧﺘﻤﺔ‬
‫ﻭﺍﺣﺪﺓ ﻛﺎﻣﻠﺔ ‪ ،‬ﻭﺃﺟﺎﺯﱐ ﺟﺰﺍﻩ ﺍﷲ ﺧﲑ‪‬ﺍ ‪ ،‬ﻭﺃﺣﺐ ﺃﻥ ﺃﺳﺠﻞ ﻫﻨﺎ ﺃﻥ ﺍﻟﺸﻴﺦ ﻣﺜﺎﻝ ﰲ ﺍﻷﺩﺏ‬
‫ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳊﻴﺎﺀ ﻭﺩﻣﺎﺛﺔ ﺍﳋﻠﻖ ﻭﻋﻔﺔ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ‪ ،‬ﻭﺭﻏﻢ ﺃﻧﻪ ﺑﻠﻎ ﺍﻟﺴـﺒﻌﲔ‬
‫ﺇﻻ ﺃﻧﻪ ﻳﺼﱪ ﻛﺜ ‪‬ﲑﺍ ﻋﻠﻰ ﺍﻟﻄﻼﺏ ﻭﳝﺎﺯﺣﻬﻢ ‪ ،‬ﻭﻗﺪ ﺃﺧﱪﱐ ﺃﻧﻪ ﻋﺎﱏ ﻭﻗﺎﺳﻰ ﻛﺜﲑ‪‬ﺍ ﰲ ﻫـﺬﻩ‬
‫ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺆﺛﺮ ﺫﻟﻚ ﻋﻠﻰ ﻋﻘﻴﺪﺗﻪ ﻭﻣﺒﺎﺩﺋﻪ ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ – ﺗﺒﺎﺭﻙ ﻭﺗﻌـﺎﱃ – ﺃﻥ‬
‫ﻳﻌﻮﺿﻪ ﺧﲑ‪‬ﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻭﳛﺴﻦ ﻟﻨﺎ ﻭﻟﻪ ﺍﳋﺘﺎﻡ ‪ ،‬ﻭﳚﻤﻌﻨﺎ ﰲ ﺃﻋﻠﻰ ﺍﳉﻨﺎﻥ ﻣﻊ ﺳﻴﺪ‬
‫ﻭﻟﺪ ﻋﺪﻧﺎﻥ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪. -‬‬

‫‪"-6‬ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﺤﻤﻴـﺪ ﺍﻟﺪﻣﺴـﻴﺮﻱ ﻧﺰﻳـﻞ ﺁﺳـﻔﻲ ‪ ،‬ﻭﺻـﺎﺣﺐ ﻣﻌﻬـﺪ ﺍﻹﻣـﺎﻡ‬

‫ﻧﺎﻓﻊ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﻌﺘﻴﻖ ﺑﻬﺎ ‪ ،‬ﻭﻋﻀﻮ ﺍﻟﻤﺠﻠـﺲ ﺍﻟﻌﻠﻤـﻲ ﺍﻟﻤﺤﻠـﻲ ﻵﺳـﻔﻲ" ‪ ،‬ﻋـﻦ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻼﻝ ﺍﻟﻘﺎﲰﻲ – ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺷﻴﺨﻨﺎ ﺍﻟﻜﺮﻛﻮﺭﻱ ﻭﺃﺛﲎ ﻋﻠﻴـﻪ‬
‫ﻛﺜﲑ‪‬ﺍ ‪.‬‬

‫‪"-7‬ﺍﻟﻤ ــﺎﻣﻮﻥ ﺑ ــﻦ ﺃﺣﻤ ــﺪ ﺍﻟﻐﻨﻴﻤ ــﻲ ﺍﻟﻘﺎﺿ ــﻲ ﺑﻤﺪﻳﻨ ــﺔ ﺁﺳ ــﻔﻲ ‪ ،‬ﻭﺗ ــﻮﻓﻲ ﺑﻬ ــﺎ‬
‫ﺣﻮﺍﻟﻲ ﺳﻨﺔ ‪ 1422‬ﻫـ " ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻼﻝ ﺍﻟﻘﺎﲰﻲ – ﺭﲪﻬﻤﺎ ﺍﷲ ‪. -‬‬

‫‪"-8‬ﺍﻟﺸ ــﻴﺦ ﺳ ــﻌﻴﺪ ﺍﻟﺸﺮﺷ ــﻤﻲ ﻣ ــﻦ ﻣﻨﻄﻘ ــﺔ ﺳ ــﺒﺖ ﺟﺰﻭﻟ ــﺔ ﺑﻘﺒﻴﻠ ــﺔ ﻋﺒ ــﺪﺓ ‪،‬‬
‫ﻭﺗـﻮﻓﻲ ﻗﺒـﻞ ﺍﻟﻐﻨﻴﻤـﻲ" ‪ ،‬ﻭﻳﺮﻭﻱ ﺍﻟﺸﺮﴰﻲ ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻼﻝ ﺍﻟﻘﺎﲰﻲ – ﺭﲪﻬﻤﺎ‬
‫ﺍﷲ ‪. -‬‬

‫‪60‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫‪"-9‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺤﺎﺝ ﺣﺴﻦ ﻏﺮ‪‬ﻭﺭ ﻣﻦ ﻣﺪﻳﻨﺔ ﺍﻟﺸـﻤﺎﻋﻴﺔ ﺑـﺄﺣﻮﺍﺯ ﻣـﺮﺍﻛﺶ ‪،‬‬
‫ﻋﻀﻮ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻤﺤﻠﻲ ﻟﻤﺪﻳﻨﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ ﺑـﺄﺣﻮﺍﺯ ﻣـﺮﺍﻛﺶ ‪ ،‬ﺗﻠﻘﻰ‬
‫ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﻟﻄﺎﻫﺮ ﺣﺮﻳﺮﻱ )ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ( ﻋﻦ ﺍﻟﺴﻴﺪ ﻋـﻼﻝ ﺍﻟﻌﺸـﺮﺍﻭﻱ‬
‫ﺍﻟﻘﺎﲰﻲ ﺍﻟﻌﺒﺪﻱ ‪ ،‬ﻭﻋﻦ ﺍﻟﺸﻴﺦ ﻋﺎﺑﺪ ﺍﻟﺴﻮﺳﻲ ‪ ،‬ﻛﻼﳘﺎ ﻋﻦ ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﺎﺳﻲ ﲟﺪﺭﺳﺘﻪ‬
‫‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺗﺒﻘﻰ ﻟﻪ ﻣﻦ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﻓﻘﺪ ﺃﲤﻪ ﺃﻭ ﻫﻮ ﺑﺼﺪﺩ ﺇﲤﺎﻣﻪ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﻋﺎﻳﺶ‬
‫ﺑﺎﳌﻌﺎﺷﺎﺕ ﺑﻀﺎﺣﻴﺔ ﺍﻟﺼﻮﻳﺮﺓ"‪. 75‬‬

‫‪"-10‬ﺍﻟﻤﻘﺮﺉ ﺍﻟﺤﺎﺝ ﺳﻼﻡ ﺍﻟﻐﺮﺑـﺎﻭﻱ" ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸـﻴﺦ ﻋـﻼﻝ ﺍﻟﻘـﺎﲰﻲ –‬

‫ﺭﲪﻬﻤﺎ ﺍﷲ ‪. -‬‬

‫‪"-11‬ﻣﻘــﺮﺉ ﻣﻜﻨــﺎﺱ ﺍﻟﻜﺒﻴــﺮ ﺍﻟﺸــﻴﺦ ﺇﺑ ــﺮﺍﻫﻴﻢ ﺑــﻦ ﻣﺒــﺎﺭﻙ ﺑــﻦ ﻋﻠ ــﻲ‬

‫ﺍﻟﻬﻼﻟـﻲ ﺍﻟﻤﻜﻨﺎﺳـﻲ ـ ـ ﺭﺣﻤـﻪ ﺍﷲ ـ ـ ﻭﺍﻟﺪ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﳍﻼﱄ ﻭﺯﻳﺮ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﻫﻮ ﻣﺆﻟﻒ ﻛﺘﺎﺏ "ﺍﻟﺘﺒﻴﺎﻥ ﳌﻌﺮﻛﺔ ﻣﺎﺀ ﺃﰊ ﻓﻜﺮﺍﻥ ﻣﻊ ﻭﺟﻮﺏ ﺍﺗﺒﺎﻉ ﺭﺳﻢ ﺍﻹﻣﺎﻡ"‬
‫ﻭﻫﻮ ﻣﻄﺒﻮﻉ" ‪ ،‬ﺗﻠﻘﻰ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﻋﻦ ﺍﳌﻘﺮﺉ ﺳﻼﻡ ﺍﻟﻐﺮﺑﺎﻭﻱ ‪.‬‬

‫ﺱ‪ : 8‬ﻫ ـ ــﻞ ﻳﻤﻜﻨ ـ ــﻚ ﺃﻥ ﺗ ـ ــﺬﻛﺮ ﻟﻨ ـ ــﺎ ﺇﺳ ـ ــﻨﺎﺩ‪‬ﺍ ﺻ ـ ــﺤﻴﺤ‪‬ﺎ ﻣﺘﺼـ ــﻠﹰﺎ ﺑ ـ ــﺎﻟﻄﺮﻕ‬
‫ﺍﻟﻌﺸﺮﺓ‪ 76‬ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ ؟‬

‫ﺝ‪ : 8‬ﻧﻌﻢ ‪ ،‬ﺍﻷﺳﺎﻧﻴﺪ ﻛﺜﲑﺓ ‪ ،‬ﻭﻧﺬﻛﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﺍﳊﺼﺮ ﺇﺳﻨﺎﺩ ﺷﻴﺨﻨﺎ ﺍﻟﻔﺎﺿـﻞ‬
‫ﻣﺒﺎﺭﻙ ﺍﻟﻜﺮﻛﻮﺭﻱ – ﻭﻟﺪ ‪ 1365‬ﺗﻘﺮﻳﺒ‪‬ﺎ ‪ ،‬ﺣﻔﻈﻪ ﺍﷲ‪: -‬‬

‫‪ 75‬ﺑﺘﺼﺮﻑ ﻣﻦ ﺭﺩ ﺷﻴﺨﻨﺎ ﺩ‪/‬ﲪﻴﺘﻮ ﻋﻠﻰ ﳉﻨﺔ ﺍﳌﺼﺤﻒ ‪.‬‬

‫‪ 76‬ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻳﺬﻛﺮﻭﻥ ﻛﻠﻤﺔ "ﻃﺮﻳﻖ" ﻟﻐﺔ ﳒﺪ ‪ ،‬ﻭ‪‬ﺎ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺆﻧﺜﻬﺎ ‪ :‬ﻟﻐﺔ ﺍﳊﺠﺎﺯ ‪ ،‬ﻛﻤﺎ ﻛﻠﻤﺔ‬
‫"ﺳﺒﻴﻞ" ﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺭﺩ ﺑﺎﻟﻠﻐﺘﲔ ﻓﻴﻬﺎ ‪ ،‬ﻭﻗﺪ ﻧﻘﺮﺭ ﻟﺪﻯ ﺍﻟﻨﺤﺎﺓ ﺃﻧﻪ ﺇﺫﺍ ﺗﺄﺧﺮ ﺍﻟﻌﺪﺩ ﻳﺘﻨﺎﺯﻋﻚ ﺃﻣﺮﺍﻥ ‪ :‬ﺍﻷﻭﻝ ﺍﻟﻮﺻﻒ ‪،‬‬
‫ﻭﻋﻠﻴﻪ ﲡﺐ ﺍﳌﻄﺎﺑﻘﺔ ﺗﺬﻛﲑ‪‬ﺍ ﻭﺗﺄﻧﻴﺜﹰﺎ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻟﻌﺪﺩ ‪ ،‬ﻭﻋﻠﻴﻪ ﲡﺐ ﺍﳌﺨﺎﻟﻔﺔ ‪ ،‬ﻓﺘﻘﻮﻝ ﻗﺮﺃﺕ ﻛﺘﺒ‪‬ﺎ ﲬﺴ‪‬ﺎ ﺃﻭ ﲬﺴﺔ ‪،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫‪61‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺗﻠﻘﻰ ﺷﻴﺨﻨﺎ ﻣﺒﺎﺭﻙ ﺍﻟﻜﺮﻛﻮﺭﻱ – ﺣﻔﻈﻪ ﺍﷲ – ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ – ﺭﲪـﻪ ﺍﷲ –‬
‫ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﳌﻌﻤﺮ ﻓﻮﻕ ﺍﳌﺎﺋﺔ ﺍﻟﺸﻴﺦ ﻋﻼﻝ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﺸﺮﺍﻭﻱ ﺍﻟﻘﺎﲰﻲ ﺍﻟﻌﺒﺪﻱ ‪ ،‬ﻋـﻦ‬
‫ﺍﻟﺴﻴﺪ ﺳﻌﻴﺪ ﺍﳉﺮﻣﻮﱐ ﺍﻟﻌﺒﺪﻱ ﺍﳌﺘﻮﰱ ﺣﻮﻝ ﻋﺎﻡ ‪ 1382‬ﻫـ ‪ ،‬ﻭﻛﻼﳘﺎ ﺗﻠﻘﺎﻫﺎ ﻋﻦ ﺍﻟﺸﻴﺦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ ﺍﳌﺎﺳﻲ ﲟﺪﺭﺳﺔ ﺍﻟﺒﺎﺷﺎ ﺍﳉﻼﻭﻱ ‪ 77‬ﺑﺂﻳﺖ ﺃﻭﺭﻳﺮ ﻗﺮﺏ ﻣﺮﺍﻛﺶ ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﺗﻠﻘﻰ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺍﳌﻜﻲ ﺑﻦ ‪‬ﻳ ‪‬ﺮ ‪‬ﻣﻖ ﺍﻟﺴﻤﺎﰐ ﺍﳉﺒﻠﻲ ﻋـﻦ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺍﻟﻠﺠﺎﺋﻲ ﺍﳌﻌﺮﻭﻑ ﺑﻜﻨﺒﻮﺭ ﻋﻦ ﺍﳌﻌﻤﺮ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺰﺭﻭﺍﱄ ﺍﻟﻌﺼﻔﻮﺭﻱ‬
‫ﺠﺮﺓ ﺑﺄﺳﺎﻧﻴﺪﻩ‪.‬‬
‫ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﳊﺴﺎﱐ ﺍﻟﻌﻤﺮﺍﱐ ﻋﻦ ﺃﰊ ﺯﻳﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬‬

‫)ﺡ( ﻭﻳﺮﻭﻱ ﺍﻟﻌﺼﻔﻮﺭﻱ ﺃﻳﻀﺎ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﻔﺎﺳﻲ – ﺕ ‪ 1214‬ﻫـ ﺭﲪﻪ‬
‫ﺍﷲ ‪ -‬ﻭﻋﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﺸﺮﻳﻒ ﺍﻟﺰﺭﻭﺍﱄ ﻛﻼﳘﺎ ﻋﻦ ﺃﰊ ﺯﻳﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﺇﺩﺭﻳﺲ ﺍﳌﻨﺠﺮﺓ – ﺕ ‪ 1176‬ﻫـ ﺭﲪﻪ ﺍﷲ ‪ -‬ﺑﺄﺳﺎﻧﻴﺪﻩ‪.‬‬

‫‪ 77‬ﻗﺎﻝ ﺩ‪/‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﲪﻴﺘﻮ ‪:‬‬

‫ﺼّﻬﺎ ﲟﻦ ﲡﺎﻭﺯﻭﺍ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﺑﻠﻎ ﻃﻠﺒﺘﻪ ﰲ ﻣﻨﺘﺼﻒ‬ ‫ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﻟﻠﻤﺎﺳﻲ ﺧﺎﺻﺔ ﻹﻗﺮﺍﺀ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﺧ ‪‬‬
‫ﺸﺮ‪‬ﻳﻦ‪ ،‬ﻭﺑﻪ ﺃﺣﻴﺎ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻗﺮﻳﺒﺎ ﻣﻦ‬ ‫ﺍﻟﻘﺮﻥ ﺍﳍﺠﺮﻱ ﺍﳌﺎﺿﻲ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ 400‬ﻃﺎﻟﺐ‪ ،‬ﻭﻗﺮﺃ ﻛﺜﲑ ﻣﻨﻬﻢ ﻋﻠﻴﻪ ﺍﻟﻌ ‪‬‬
‫ﻣﺎﺋﺔ ﻋﺎﻡ ﺇﱃ ﺃﻥ ﺗﻮﰲ ﻋﻦ ﺳﻦ ﻋﺎﻟﻴﺔ ﺳﻨﺔ ‪ 1359‬ﻫـ )ﻭﻗﻴﻞ ﺃﻭﺍﺧﺮ ﺳﺘﻴﻨﻴﺎﺕ ﺍﻟﻘﺮﻥ ‪ 14‬ﺍﳍﺠﺮﻱ( ‪ ،‬ﻭﻣﻦ ﺍﻟﻄﺮﻳﻒ ﺃﻥ‬
‫ﺃﺣﺪ ﻃﻠﺒﺘﻪ ﻣﺎ ﺯﺍﻝ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﺑﻘﺒﻴﻠﺔ ﺃﻭﻻﺩ ﺑﺮﺣﻴﻞ ﲜﻬﺔ ﺳﻮﺱ ﻣﻦ ﺍﳉﻨﻮﺏ ﺍﳌﻐﺮﰊ ﻗﺮﺏ ﻣﺪﻳﻨﺔ ﺗﺎﺭﻭﺩﺍﻧﺖ‪ ،‬ﻭﻳﻌﺮﻑ‬
‫ﺑﺎﺳﻢ ﺍﳊﺎﺝ ﺍﳊﺴﲔ ﺍﻟﱪﺣﻴﻠﻲ ‪ ،‬ﻭﺳﺒﺐ ﲣﺼﻴﺺ ﺍﳌﺎﺳﻲ ﺑﺒﻨﺎﺀ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﻟﻪ ﻫﻮ ﻣﺎ ﲰﻌﺘﻪ ﻣﻦ ﺍﳌﻘﺮﺉ ﺍﻟﺴﻴﺪ ﺍﻟﻄﺎﻫﺮ‬
‫ﺣﺮﻳﺮﻱ ﻋﻦ ﺷﻴﺨﻪ ﻋﻼﻝ ﺍﻟﻘﺎﲰﻲ ﺃﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻬﲑ ﺃﺑﺎ ﺷﻌﻴﺐ ﺍﻟﺪﻛﺎﱄ ﻛﺎﻥ ﲟﺮﺍﻛﺶ ﻳﻠﻘﻲ ﺩﺭﺳﻪ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﳛﻀﺮﻩ‬
‫ﻓﻘﻬﺎﺀ ﺍﳌﺪﻳﻨﺔ ﻭﻛﱪﺍﺅﻫﺎ ﺑﺮﻋﺎﻳﺔ ﺑﺎﺷﺎ ﻣﺪﻳﻨﺔ ﻣﺮﺍﻛﺶ ﺍﳊﺎﺝ ﺍﻟﺘﻬﺎﻣﻲ ﺍﳉﻼﻭﻱ‪ ،‬ﻓﻜﺎﻥ ﻳﻔﺴﺮ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪":‬ﺗﺮ‪‬ﻫﺒﻮﻥ ﺑﻪ ﻋﺪﻭ ﺍﷲ ﻭﻋﺪﻭﻛﻢ" ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺷﻌﻴﺐ ‪ :‬ﻗﺮﺃ ﺍﳉﻤﺎﻋﺔ "‪‬ﺗﺮ‪‬ﻫﺒﻮﻥ" ﺑﺴﻜﻮﻥ ﺍﻟﺮﺍﺀ ﻭﲣﻔﻴﻒ ﺍﳍﺎﺀ ‪،‬‬
‫ﻭﻗﺮﺉ ﺧﺎﺭﺝ ﺍﻟﺴﺒﻊ "‪‬ﺗ ‪‬ﺮ ‪‬ﻫّﺒﻮﻥ" ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻭﺗﺸﺪﻳﺪ ﺍﳍﺎﺀ ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﺃﻭ ﻻ ﳛﻀﺮﱐ ﺍﺳﻢ ﻣﻦ ﻗﺮﺃ ‪‬ﺎ‪ ،‬ﻓﻬﻞ ﻣﻨﻜﻢ ﻣﻦ‬
‫ﻳﻌﺮﻑ ﻣﻦ ﻗﺮﺃ ﺑﺘﺸﺪﻳﺪ ﺍﳍﺎﺀ؟ ﻭﺍﻟﺘﻔﺖ ﳝﻴﻨﺎ ﻭﻳﺴﺎﺭﺍ ﻓﻠﻢ ﳚﺒﻪ ﺃﺣﺪ‪ ،‬ﻭﺇﺫﺍ ﺑﺸﻴﺦ ﺿﺌﻴﻞ ﺍﳋ‪‬ﻠﻘﺔ ﺑ ﹶﻔ ‪‬ﺮﺩ ﻋﲔ ﳚﻠﺲ ﰲ ﺁﺧﺮ‬
‫ﺍ‪‬ﻠﺲ ﻳﺮﻓﻊ ﻳﺪﻩ ﻭﻳﻘﻮﻝ ﻟﻠﺸﻴﺦ ‪ :‬ﻧﻌﻢ ﻗﺮﺃ ‪‬ﺎ ﺭﻭﻳﺲ ﻋﻦ ﻳﻌﻘﻮﺏ ﺍﳊﻀﺮﻣﻲ ‪ .‬ﻓﺎﻟﺘﻔﺖ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺷﻌﻴﺐ ﺇﱃ ﺍﻟﺒﺎﺵ‬
‫ﻭﻗﺎﻝ ﻟﻪ ‪ :‬ﻋﻠﻴﻚ ‪‬ﺬﺍ ﺍﻟﺮﺟﻞ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻭﻣﺎ ﺃﺻﻨﻊ ﺑﻪ؟ ﻗﺎﻝ ‪ :‬ﺗﺒﲏ ﻟﻪ ﻣﺪﺭﺳﺔ ﻳﻘﺮﺉ ﻓﻴﻬﺎ‪ ،‬ﻭﲡﻤﻊ ﻟﻪ ﺣﻔﺎﻅ ﺍﻟﻘﺮﺍﺀﺍﺕ‬
‫ﺍﻟﺴﺒﻊ ﻟﻴﻘﺮﺃﻭﺍ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺫﻫﺐ ﻫﺬﺍ ﱂ ﻳﺒﻖ ﻋﻨﺪﻙ ﻣﻦ ﻳﻌﺮﻑ ﻣﺎ ﲰﻌﺖ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﻛﻢ ﳛﻀﺮ‬
‫ﺍ‪‬ﻠﺲ ﻣﻦ ﺍﻟﻄﻠﺒﺔ‪ .‬ﻗﺎﻝ ‪ :‬ﻓﺄﻣﺮ ﺍﻟﺒﺎﺷﺎ ﺍﳉﻼﻭﻱ ﺣﺎﻻ ﺑﺒﻨﺎﺀ ﻣﺪﺭﺳﺔ ﺑﻀﺎﺣﻴﺔ ﻣﺮﺍﻛﺶ ﺑﺂﻳﺖ ﺃﻭﺭﻳﺮ ﻛﺎﻧﺖ ﺗﺴﻤﻰ ﻣﺪﺭﺳﺔ‬
‫"ﹶﺃﺧ‪‬ﻠﻴﺞ" ﻭﺷﺎﺭﻁ ﻓﻴﻬﺎ ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﺎﺳﻲ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﺃﺳﺮﺓ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ ﺍﳌﺎﺳﻴﲔ ﲜﻬﺔ ﺳﻮﺱ‪ ،‬ﻭﺑﻌﺚ ﺇﱃ ﻗﻮﺍﺩ‬
‫ﺍﳉﻬﺎﺕ ﺃﻥ ﻳﺒﻌﺜﻮﺍ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﺍﻟﻘﺎﺋﺪ ﺍﻟﻜﺒﲑ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﻜﺒﲑ ﳒﻞ ﺍﳊﺎﺝ‬
‫ﺍﳌﺨﺘﺎﺭ ﺍﻟﻌﺒﺪﻱ ﺍﻟﻌﺎﻣﺮﻱ ﺍﻟﺒﻮﻛﺪﺭﺍﻭﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻘﺎﻳﺪ ﻭﻟﺪ ﺍﳊﺎﺝ ﺍﳌﺨﺘﺎﺭ – ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻮﱃ ﺗﻮﺟﻴﻪ‬
‫ﺍﻟﺴﻴﺪ ﻋﻼﻝ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻜﺎﺩﻱ ﺍﻟﻘﺎﲰﻲ ﺍﻟﻌﺒﺪﻱ ﻟﻠﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﳌﺎﺳﻲ ﰲ ﻣﺪﺭﺳﺘﻪ ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺷﺎﺭﻁ ﰲ ﻋﺒﺪﺓ ﺑـ ‪50‬‬
‫ﺭﻳﺎﻝ ﺳﻨﺔ ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﺍﻟﻘﺎﺋﺪ ﺃﻟﻒ ﺭﻳﺎﻝ ‪ ،‬ﻧﺼﻔﻬﺎ ﺣﺎﻻ ‪ ،‬ﻭﻧﺼﻔﻬﺎ ﺍﻵﺧﺮ ﺇﺫﺍ ﺃﰎ ﺍﻟﻘﺮﺍﺀﺓ ‪ ،‬ﻓﻼﺯﻡ ﺍﻟﻘﺎﲰ ‪ّ‬ﻲ ﺍﳌﺎﺳ ‪ّ‬ﻲ ﺇﱃ‬
‫ﺸﺮ‪‬ﻳﻦ" ﻭﺃﻗﺮﺃ ‪‬ﻤﺎ ﺣﻴﺎﺗﻪ‪ ،‬ﺭﺣﻢ ﺍﷲ ﺍﳉﻤﻴﻊ ﺑﺮﲪﺘﻪ"‪ .‬ﺍﻟﺮﺩ ﻋﻠﻰ ﳉﻨﺔ ﺍﳌﺼﺤﻒ ‪.‬‬ ‫ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ "ﺍﻟﻌ ‪‬‬
‫‪62‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ‪" :‬ﻭﻗﺮﺃﺕ ﺍﻟﻘﺮﺀﺍﻥ ﺍﻟﻌﻈﻴﻢ ﻟﻸﺋﻤﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻨﺎﻓﻌﻴﺔ ﲟﻀﻤﻦ "ﺗﻌﺮﻳﻒ"‬
‫ﺍﳊﺎﻓﻆ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺪﺍﱐ‪ ،‬ﻭ"ﺗﻔﺼﻴﻞ" ﺍﺑﻦ ﻏﺎﺯﻱ‪ ،‬ﻭ"ﺗﻘﻴﻴﺪ" ﺍﳊﺎﻣﺪﻱ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺍﻟﻮﺍﻟﺪ –‬
‫ﺃﰊ ﺍﻟﻌﻼﺀ ﺇﺩﺭﻳﺲ ﺑﻦ ﳏﻤﺪ ﺍﳌﻨﺠﺮﺓ ‪ -‬ﻋﻦ ﺳﻴﺪﻱ ﳏﻤﺪ ﺑﻦ ﻋﻴﺎﺩ ﺍﳌﺴﺮﺍﻛﻲ‪ ،‬ﻋﻦ ﺃﰊ ﺯﻳﺪ‬
‫ﺑﻦ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻋﻦ ﺳﻴﺪﻱ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﺒﺪﺍﷲ ﺳﻴﺪﻱ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪﺍﷲ‬
‫ﺍﳌﺴﺘﻐﺎﱐ‪ ،‬ﻋﻦ ﺳﻴﺪﻱ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻷﺯﺭﻭﺍﱄ‪ ،‬ﻋﻦ ﺍﳋﻄﻴﺐ ﺍﳌﻔﱵ ﺳﻴﺪﻱ ﻋﺜﻤﺎﻥ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻠﻤﻄﻲ‪ ،‬ﻋﻦ ﺃﰊ ﻋﺒﺪﺍﷲ ﺑﻦ ﻏﺎﺯﻱ‪ ،‬ﻭﺍﻟﺰﻭﺍﻭﻱ ﻋﻦ ﺃﰊ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ‬
‫ﺍﻟﻨﻴﺠﻲ ﺍﻟﺸﻬﲑ ﺑﺎﻟﺼﻐﲑ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻔﻴﻼﱄ ﻋﻦ ﺃﰊ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻠﺨﻤﻲ ﻋﻦ‬
‫ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻘﺮﻃﱯ ﻭﻋﻦ ﺍﺑﻦ ﺣﺪﺍﺩﺓ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﺍﻟﻮﻟﻴﺪ ﺍﻟﺸﻬﲑ ﺑﺎﻟﻌﻄﺎﺭ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺣﺴﻨﻮﻥ ﺍﳊﻤﲑﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺑﻘﻲ ﺍﻟﻘﻴﺴﻲ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳊﺴﲔ‬
‫ﳛﲕ ﺑﻦ ﺍﻟﺒﻴﺎﺯ‪ ،‬ﻋﻦ ﺍﳊﺎﻓﻆ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺪﺍﱐ – ﺕ ‪ 444‬ﻫـ ﺭﲪﻪ ﺍﷲ – ‪78‬‬

‫ﺫﻛﺮ ﺃﺳﺎﻧﻴﺪ ﺭﻭﺍﻳﺔ ﺇﺳﻤﺎﻋﻴﻞ‬

‫ﻃﺮﻳﻖ ﺃﺑﻲ ﺍﻟﺰﱠﻋ‪‬ﺮ‪‬ﺍﺀَ )ﺍﺑﻦ ﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭ ﹴﺱ( ‪:‬‬
‫ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﻟﺪﺍﱐ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻗﺮﺍﺀﺓ ﻋﻠﻴﻪ ﺑﺎﻟﻔﺴﻄﺎﻁ ‪ ،‬ﻗﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺍﻟﺰﻋﺮﺍﺀ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻋﻤﺮ ﺍﻟﺪﻭﺭﻱ ‪،‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ـﺎ‬
‫ﻋﻠﻰ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻭﻗﺎﻝ ﻗـﺮﺃﺕ ﻋﻠـﻰ ﺃﰊ‬
‫ﺍﻟﺰﻋﺮﺍﺀ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﻟﺪﻭﺭﻱ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳﻖ ﺍﺑﻦ ﻓﺮﺡ )ﺍﻟﻤﻔﹶﺴ‪‬ﺮ( ‪ :‬ﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪـﺪ ‪ ،‬ﻭﻗـﺎﻝ‬
‫ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﻓﺮﺡ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﻟﺪﻭﺭﻱ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗـﺎﻝ‬
‫ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬

‫‪ 78‬ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﻌﻼﻣﺔ ﺩ‪/‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﲪﻴﺘﻮ – ﺣﻔﻈﻪ ﺍﷲ – ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺎﺗﻊ "ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﻋﻨﺪ ﺍﳌﻐﺎﺭﺑﺔ" )‪/4‬‬
‫‪. (1467 ، 1466‬‬
‫‪63‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺫﻛﺮ ﺇﺳﻨﺎﺩ ﺭﻭﺍﻳﺔ ﺍﻟﻤﺴﻴ‪‬ﺒﻲ‬
‫ﻃﺮﻳﻖ ﺍﺑﻨﻪ ﻣﺤﻤﺪ ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻜﺎﺗﺐ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ‪ ،‬ﻗﺎﻝ ﺣـﺪﺛﻨﺎ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﺮﺝ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳌﺴﻴﱯ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠـﻰ ﻋﺒـﺪ‬
‫ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﻭﺭﻭﺫﻱ ﺑﺒﻐﺪﺍﺩ ‪ ،‬ﻭﻗـﺎﻝ ﱄ‬
‫ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻳﻮﻧﺲ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﳛﲕ ﺑـﻦ‬
‫ﻋﺒﺪ ﺭﺑﻪ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ‬
‫ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳﻖ ﻣﺤﻤﺪ ﺑﻦ ﺳ‪‬ﻌﺪﺍﻥ ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺧﻮﺍﺳﱵ ﺍﳌﻘﺮﺉ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻃﺎﻫﺮ ﺑﻦ‬
‫ﺃﰊ ﻫﺎﺷﻢ ‪ ،‬ﻭﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﻭﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ ‪ ،‬ﻗـﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺍﳌﺴ‪‬ﻴﺒﹺﻲ ﻋﻦ ﻧﺎﻓﻊ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ ﺍﻟﻀﺮﻳﺮ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ـﺎ‬
‫ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻭﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﻣﺴﺘﻮﺭ ‪ ،‬ﻭﻗﺎﻻ ﻗﺮﺃﻧﺎ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻭﺍﺻﻞ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﺑﻦ ﺳـﻌﺪﺍﻥ ‪،‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﳌﺴﻴﱯ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ‪.‬‬
‫ﺫﻛﺮ ﺇﺳﻨﺎﺩ ﺭﻭﺍﻳﺔ ﻗﺎﻟﻮﻥ‬
‫ﻃﺮﻳﻖ ﺃﺑﻲ ﻧﺸﻴﻂ ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﻭﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳌﻘﺮﺉ ‪،‬‬
‫ﺃﻥ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺑﻮﻳﺎﻥ ‪ ،‬ﻗﺎﻝ ﺃﻗﺮﺃﱐ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ‪ ،‬ﻗﺎﻝ ﺃﻗـﺮﺃﱐ ﺃﺑـﻮ‬
‫ﻧﺸــﻴﻂ ﳏﻤــﺪ ﺑــﻦ ﻫــﺎﺭﻭﻥ ‪ ،‬ﻗــﺎﻝ ﺃﻗــﺮﺃﱐ ﻗــﺎﻟﻮﻥ ‪ ،‬ﻗــﺎﻝ ﺃﻗــﺮﺃﱐ ﻧــﺎﻓﻊ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ﻭﻋﻠﻰ ﻏﲑﻩ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻓﺎﺭﺱ ﺑـﻦ‬
‫ﺃﲪﺪ ‪ ،‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﳌﻘﺮﺉ ‪،‬‬

‫‪64‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺣﺴﺎﻥ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻧﺸﻴﻂ ‪ ،‬ﻭﻗﺎﻝ ﻗـﺮﺃﺕ‬
‫ﻋﻠﻰ ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳﻖ ﺍﻟﺤﻠﻮﺍﻧﻲ ‪ :‬ﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﺑﻮ ﻣﺴﻠﻢ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜـﺮ‬
‫ﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﳉﻤﺎﻝ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳊﻠﻮﺍﱐ ﻋـﻦ‬
‫ﻗﺎﻟﻮﻥ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﱐ ‪ :‬ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﺃﰊ ﺍﻟﻔﺘﺢ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ‬
‫‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺍﳊﺴﻦ ﺑﻦ ﺷ‪‬ـ‪‬ﻨﺒ‪‬ﻮﺫ ‪،‬‬
‫ﳉﻤ‪‬ﺎﻝ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﳊﻠﻮﺍﱐ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻗـﺎﻟﻮﻥ ‪ ،‬ﻭﻗـﺎﻝ‬ ‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍ ﹶ‬
‫ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ‪.‬‬
‫ﻭﻗﺮﺃ ﱄ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﳌﻘﺮﺉ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﲪﺎﺩ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗـﺮﺃﺕ‬
‫ﳉﻤ‪‬ﺎﻝ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﳊﻠﻮﺍﱐ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ‪.‬‬ ‫ﻋﻠﻰ ﺍ ﹶ‬
‫ﻭﻗﺎﻝ ﱄ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ‪ :‬ﻭﻗﺮﺃﺕ ﺑﺮﻭﺍﻳﺔ ﺃﰊ ‪‬ﻋ ‪‬ﻮ ‪‬ﻥ ﻋﻦ ﺍﳊﻠﻮﺍﱐ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ‪.‬‬
‫ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺍﳊﺴﻦ ﺑﻦ ﺻﺎﱀ ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﲪﺪﻭﻥ ‪ ،‬ﻭﻗﺎﻻ ﱄ ﻗﺮﺃﻧﺎ ﻋﻠﻰ ﺃﰊ ‪‬ﻋ ‪‬ﻮ ‪‬ﻥ‬
‫ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺍﳊﻠﻮﺍﱐ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺮﺃﺕ ﺃﻧﺎ ‪‬ﺎ ﺧﺘﻤﺔ ﻛﺎﻣﻠﺔ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ ‪ ،‬ﺑﻀﻢ ﺍﳌﻴﻢ ﻋﻨﺪ ﺍﳌﻴﻢ ‪ ،‬ﻭﻋﻨﺪ ﺍﳍﻤﺰﺓ ‪ ،‬ﻭﻋﻨـﺪ‬
‫ﺁﺧﺮ ﺍﻵﻳﺔ ‪.‬‬
‫ﻭﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺍﻟﻘﺎﺿﻲ ﻓﺤﺪﺛﻨﺎ ‪‬ﺎ ﻃﺎﻫﺮ ﺑﻦ ﻏﻠﺒﻮﻥ ﻗﺮﺍﺀﺓ ﻣﲏ ﻋﻠﻴﻪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﰊ ﺭﲪﻪ ﺍﷲ ‪،‬‬
‫ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﻗﺎﻟﻮﻥ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﻳﻀﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﻗـﺎﻟﻮﻥ‬
‫ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻔﺘﺢ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳎﺎﻫﺪ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻭﻗﺎﻝ ﻗـﺮﺃﺕ ﻋﻠـﻰ‬
‫ﻗﺎﻟﻮﻥ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬

‫‪65‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺫﻛﺮ ﺃﺳﺎﻧﻴﺪ ﺭﻭﺍﻳﺔ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ‪:‬‬
‫ﻃﺮﻳـﻖ ﺍﻷﺯﺭﻕ ‪ :‬ﻗﺎﻝ ﺍﻟﺪﺍﱐ ﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑﻦ ﹶﻏ ﹾﻠﺒ‪‬ﻮﻥ ﻗﺮﺍﺀﺓ ﻣﲏ ﻋﻠﻴﻪ ‪ ،‬ﻗﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺮﻭﺍﻥ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺳﻴﻒ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻳﻌﻘﻮﺏ‬
‫ﺍﻷﺯﺭﻕ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ‪.‬‬
‫ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﺷﻴﺨﻨﺎ ﺧﻠﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﲪﺪﺍﻥ ﺑـﻦ‬
‫ﺧﺎﻗﺎﻥ ﺍﳌﻘﺮﺉ ﰲ ﻣﺴﺠﺪﻩ ﺑﺎﻟﻔﺴﻄﺎﻁ ‪.‬‬
‫ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﺃﺳﺎﻣﺔ ﻭﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﺮﺧﺎﺀ ﻭﻋﻠﻰ ﻏﲑﳘﺎ‬
‫‪ ،‬ﻭﻗﺎﻻ ﱄ ﻗﺮﺃﻧﺎ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﺎﺱ ﺍﻟﻜﺒﲑ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﻳﻌﻘﻮﺏ ‪،‬‬
‫ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻭﺭﺵ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ‪ :‬ﻗﺎﻝ ﺍﻟﺪﺍﱐ ﺣﺪﺛﻨﺎ ‪‬ﺎ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤـﺮ ﺍﻟﻘﺎﺿـﻲ‬
‫ﺍﳉﻴﺰﻱ ﻗﺮﺍﺀﺓ ﻣﲏ ﻋﻠﻴﻪ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻌﺘﻴﻖ ﲟﺼﺮ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺟﺎﻣﻊ ‪ ،‬ﻗﺎﻝ ﺣـﺪﺛﻨﺎ‬
‫ﺑﻜﺮ ﺑﻦ ﺳﻬﻞ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ﻭﻋﻠﻰ ﻏﲑﻩ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻓﺎﺭﺱ ﻗﺮﺃﺕ ‪‬ﺎ ﺛﻼﺙ‬
‫ﺧﺘﻤﺎﺕ ﻋﻠﻰ ﺃﰊ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺍﳌﻘﺮﺉ ﺍﳊﻀﺮﻣﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‬
‫ﺑﻦ ﻣﺴﻜﲔ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﳕﺎﻃﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‬
‫‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻭﺭﺵ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﻋﻠﻰ ﻧﺎﻓﻊ ‪.‬‬
‫ﻃﺮﻳـﻖ ﺍﻷﺻـﺒﻬﺎﻧﻲ ‪ :‬ﻗﺎﻝ ﺍﻟﺪﺍﱐ ﺃﺧﱪﱐ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻔﺎﺭﺳـﻲ ﺃﻥ ﺃﺑـﺎ‬
‫ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﺃﰊ ﻫﺎﺷﻢ ﺣﺪﺛﻬﻢ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑـﻦ‬
‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬
‫ﻭﻗﺮﺃﺕ ‪‬ﺎ ﺍﻟﻘﺮﺀﺍﻥ ﻛﻠﻪ ﻋﻠﻰ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻭﻗﺎﻝ ﱄ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﺍﳊﺴﻦ‬
‫‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ‪‬ﺎ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻔﺎﺭﺳﻲ ‪ ،‬ﻭﻗﺎﻝ ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ‬
‫ﻛﻠﻪ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ‪ ،‬ﻭﺃﺧﱪﱐ ﺃﻧﻪ ﻗﺮﺃ ﻋﻠﻰ ﻣﻮﺍﺱ ﺑﻦ ﺳﻬﻞ ‪ ،‬ﻭﻗﺮﺃ ﻣﻮﺍﺱ‬

‫‪66‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻋﻠﻰ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻭﻋﻠﻰ ﺩﺍﻭﻭﺩ ﺑﻦ ﺃﰊ ﻃﻴﺒﺔ ‪ ،‬ﻭﻗﺮﺀﺍ ﻋﻠﻰ ﻭﺭﺵ ‪ ،‬ﻭﻗﺮﺃ ﻭﺭﺵ ﻋﻠﻰ‬
‫ﻧﺎﻓﻊ ‪.79‬‬

‫‪‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﻧ‪‬ﺎ‪‬ﻓ ‪‬ﻊ ‪ -‬ﺃﹶﺑﻮ ‪‬ﺭ ‪‬ﻭ‪‬ﻳ ﹴﻢ ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﻧﺎﻓﻊ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ‪‬ﻧ ‪‬ﻌ‪‬ﻴ ﹴﻢ )‪ 169-70‬ﻫـ(‬
‫ﻉ )ﺕ ‪ 130‬ﻫــ( ‪‬ﻭ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ‬ ‫ﲔ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ﹴﺮ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟ ﹶﻘ ‪‬ﻌﻘﹶﺎ ﹺ‬ ‫ﲔ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺘ‪‬ﺎﹺﺑ ‪‬ﻌ ﹺ‬ ‫‪ -‬ﻋﻠﹶﻰ ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﺏ )ﺕ ﺑﻌـﺪ ‪ 110‬ﻫــ(‬ ‫ﺴ‪‬ﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ‪‬ﻨ ‪‬ﺪ ﹴ‬ ‫ﺝ )ﺕ ‪ 117‬ﻫـ( ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹺﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻫ ‪‬ﺮ ‪‬ﻣ ‪‬ﺰ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺕ ‪‬ﻭ ‪‬ﺷ‪‬ﻴ‪‬ﺒ ﹸﺔ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﻱ )‪ 125-50‬ﻫـ( ‪‬ﻭﺻ‪‬ﺎ‪‬ﻟ ‪‬ﺢ ‪‬ﺑ ‪‬ﻦ ‪‬ﺧﻮ‪‬ﺍ ‪‬‬ ‫ﺏ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ﹺﺮ ‪‬‬ ‫ﺴ‪‬ﻠ ﹺﻢ ‪‬ﺑ ﹺﻦ ‪‬ﺷﻬ‪‬ﺎ ﹴ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺡ )ﺕ ‪ 130‬ﻫـ( ‪‬ﻭ‪‬ﻳﺰﹺﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺭ‪‬ﻭﻣ‪‬ﺎ ﹶﻥ )ﺕ ‪ 120‬ﻫـ( ‪ .‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ﹴﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻮﻟﹶـﺎ ‪‬ﻩ‬ ‫ﹺﻧﺼ‪‬ﺎ ﹴ‬
‫ﺱ‬
‫ﺤ ﹺﺮ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﻠﱠـ ‪‬ﻪ ﺑ‪‬ـ ﹺﻦ ‪‬ﻋﺒ‪‬ـﺎ ﹴ‬ ‫ﺤ‪‬ﺒ ﹺﺮ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺨﺰ‪‬ﻭ ‪‬ﻣﻲ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﺵ ‪‬ﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ‪‬ﺭﺑﹺﻴ ‪‬ﻌ ﹶﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ﹺﻦ ‪‬ﻋﻴ‪‬ﺎ ﹺ‬
‫ﺨ ﹴﺮ ﺍﻟﺪ‪‬ﻭﺳ‪‬ـ ‪‬ﻲ )ﺕ ‪58‬‬ ‫ﺍﹾﻟﻬ‪‬ﺎ ‪‬ﺷ ‪‬ﻤ ‪‬ﻲ )ﺕ ‪ 68‬ﻫـ( ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹺﻦ ‪‬ﺑ ﹺﻦ ﺻ‪‬ـ ‪‬‬
‫ﺨ ‪‬ﺰ ‪‬ﺭ ﹺﺟ ‪‬ﻲ )ﺕ ‪ 23‬ﻫـ( ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ‬ ‫ﺐ ﺍﹾﻟ ‪‬‬ ‫ﻫـ( ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ﹸﺔ ‪‬ﻋﻠﹶﻰ ﹶﺃﺑﹺﻲ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬ﺬ ﹺﺭ ﹸﺃ‪‬ﺑ ‪‬ﻲ ‪‬ﺑ ﹺﻦ ﹶﻛ ‪‬ﻌ ﹴ‬
‫ﺖ )ﺕ ‪ 45‬ﻫـ( ‪ ،‬ﻭﻗ‪‬ﻴ ﹶﻞ‪ :‬ﹺﺇ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻔﺮﹴ‪ ،‬ﻗﹶـ ‪‬ﺮﹶﺃ‬ ‫ﺱ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ﺛﹶﺎﹺﺑ ‪‬‬ ‫ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ﹴ‬
‫ﺱ ‪‬ﻭﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻭ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ‬ ‫ﺝ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ﹺﻦ ‪‬ﻋﺒ‪‬ﺎ ﹴ‬ ‫ﺤ‪‬ﺘ ‪‬ﻤﻞﹲ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﻚ ‪‬ﻣ ‪‬‬ ‫ﺴﻪ‪ ،‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺴ‪‬ﻠ ‪‬ﻢ ‪‬ﻭﺷ‪‬ـ‪‬ﻴ‪‬ﺒ ﹸﺔ ﻭ‪‬ﺍﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺨﺰ‪‬ﻭ ‪‬ﻣ ‪‬ﻲ )ﺕ ﺑﻌﺪ ‪ 70‬ﻫـ( ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﻣ ‪‬‬ ‫ﺵ ‪‬ﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ‪‬ﺭﺑﹺﻴ ‪‬ﻌ ﹶﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ﹺﻦ ‪‬ﻋﻴ‪‬ﺎ ﹺ‬
‫ﺵ ‪‬ﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ‪‬ﺭﺑﹺﻴ ‪‬ﻌ ﹶﺔ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ‪‬ﺷ‪‬ﻴ‪‬ﺒ ﹸﺔ ﺍﹾﻟ ‪‬ﻘﺮ‪‬ﺍ َﺀ ﹶﺓ ﻋ‪‬ـ ‪‬ﻦ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ﺑ‪‬ـ ﹺﻦ‬ ‫ﺭ‪‬ﻭﻣ‪‬ﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ﹺﻦ ‪‬ﻋﻴ‪‬ﺎ ﹺ‬
‫ﻱ ‪‬ﻋﻠﹶـﻰ ﺳ‪‬ـﻌ‪‬ﻴ ‪‬ﺪ ﺑ‪‬ـ ﹺﻦ‬ ‫ﺏ )ﺕ ‪ 23‬ﻫـ( ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﺻ‪‬ﺎ‪‬ﻟ ‪‬ﺢ ‪‬ﻋﻠﹶﻰ ﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ﹺﺮ ‪‬‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺱ ‪‬ﻭﹶﺃﺑ‪‬ـﻮ‬ ‫ﺱ ‪‬ﻭﹶﺃﺑﹺﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ﹴ‬ ‫ﺐ )ﺕ ‪94‬ﻫـ( ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﺳﻌ‪‬ﻴ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﺍ‪‬ﺑ ﹺﻦ ‪‬ﻋﺒ‪‬ﺎ ﹴ‬ ‫ﺴ‪‬ﻴ ﹺ‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺱ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ﹺﻦ ﺛﹶﺎﹺﺑﺖ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﹸﺃ‪‬ﺑﻲ‪‬‬ ‫ﺵ ‪‬ﻋﻠﹶﻰ ﹸﺃ‪‬ﺑ ‪‬ﻲ ‪‬ﺑ ﹺﻦ ﹶﻛ ‪‬ﻌﺐﹴ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ﹴ‬ ‫‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻴ‪‬ﺎ ﹴ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ -‬ﻋﻦ ﺟﱪﻳﻞ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪ -‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ﹺﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪ -‬‬ ‫‪‬ﻭ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ -‬ﺭ ‪‬‬
‫– ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻋﻦ ﺭﺏ ﺍﻟﻌﺰﺓ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪. -‬‬

‫ﻓﻤﺎ ﺃﻋﻈﻤﻪ ﻣﻦ ﺷﺮﻑ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺳﻠﺴﻠﺔ ﺳﻨﺪ ‪ ،‬ﰲ ﺃﻋﻼﻩ ﺳﻴﺪ ﺍﳋﻠﻖ ﻭﺣﺒﻴﺐ ﺍﳊﻖ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﳏﻤﺪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ – ﻋﻦ ﺃﻣﲔ ﻭﺣﻲ ﺍﷲ ‪ ،‬ﻭﺃﻋﻈﻢ ﻣﻼﺋﻜﺘـﻪ ‪ ،‬ﺭﻭﺡ‬
‫ﻱ ﺷﺮﻑ ﻭﻛﺮﺍﻣﺔ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﻋﻠﻰ ﺍﻹﺳﻨﺎﺩ‬‫ﺍﻟﻘﺪﺱ ﺟﱪﻳﻞ – ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ، -‬ﻭﺃ ‪‬‬
‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻟﻴﺲ ﻗﺒﻠﻪ ﺷﻲﺀ ‪ ،‬ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻟـﻴﺲ ﺑﻌـﺪﻩ‬
‫ﺷﻲﺀ ‪ ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ ‪ ،‬ﺍﻟﺮﲪﻦ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻤـﻪ‬

‫‪ 79‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺴﺤﺎﰊ – ﺣﻔﻈﻪ ﺍﷲ ‪. (39 : 26) -‬‬
‫‪67‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳚﻌﻠﻨﺎ ﺃﻫﻼ ﳍﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ‪ ،‬ﻭﺃﻥ ﻻ ﳚﻌﻞ ﺣﻈﻨﺎ ﻣﻦ ﺩﻳﻨﻨـﺎ ﺍﻷﻗـﻮﺍﻝ ‪،‬‬
‫ﻭﻧﺮﺟﻮﻩ – ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ – ﺃﻥ ﻳﻜﺮﻣﻨﺎ ﺑﺜﻼﺙ ﺇﺟﺎﺯﺍﺕ ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪﺓ ﲤﻬﺪ ﻟﻠﱵ ﺗﻠﻴﻬـﺎ ؛‬
‫ﺍﻷﻭﱃ ‪ :‬ﺇﺟﺎﺯﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﺳﺘﺤﻘﺎﻕ ‪ ،‬ﻭﺍﳌﺎﻫﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻟﺴﻔﺮﺓ ﺍﻟﻜـﺮﺍﻡ ﺍﻟـﱪﺭﺓ ‪،‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺇﺟﺎﺯﺓ ﺍﻟﺴﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻫﻮ ﻭﺍﺳﻊ ﺳﻬﻞ ‪ ،‬ﻳﺴﻬﻞ ﻋﻠﻰ ﻛﻞ ﺍﻟﻌﺒﺎﺩ ﺃﻥ‬
‫ﻳﺴﲑﻭﺍ ﻓﻴﻪ ‪ ،‬ﰲ ﻛﻞ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻣﻜﻨﺔ "ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴ‪‬ﺎ ﺇﻻ ﻭﺳﻌﻬﺎ" ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺇﺟﺎﺯﺓ‬
‫ﻕ ﻣﻦ ﺍﻟﺸﻌ‪‬ﺮﺓ ﻭﹶﺃ ‪‬ﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﺴﻴﻒ" ‪،‬‬
‫ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻫﻮ ﰲ ﻏﺎﻳﺔ ﺍﻟﺼﻌﻮﺑﺔ "ﹶﺃ ‪‬ﺩ ‪‬‬
‫ﻟﻜﻦ ﺍﻧﺘﺒﻪ ﺃﺧﻲ ﺍﻟﻜﺮﱘ ‪ ،‬ﺍﻧﺘﺒﻬﻲ ﺃﺧﱵ ﺍﻟﻜﺮﳝﺔ ‪ :‬ﻣﻦ ﺃﺟﺎﺯﻩ ﺍﷲ ﺳﺮﺍﻁ ﺍﻟﺪﻧﻴﺎ ﺃﺟﺎﺯﻩ ﺻـﺮﺍﻁ‬
‫ﺍﻵﺧﺮﺓ ‪ ،‬ﻗﺎﻝ ﺍﷲ – ﻋﺰ ﻭﺟﻞ ‪: -‬‬

‫))ﻓﹶﺄﹶﻣ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﺃﹶﻋ‪‬ﻄﹶﻰ ﻭ‪‬ﺍﺗﱠﻘﹶـﻰ ‪ .‬ﻭ‪‬ﺻﹶـﺪ‪‬ﻕ‪ ‬ﺑﹺﺎﹾﻟﺤ‪‬ﺴ‪‬ـﻨﹶﻰ ‪ .‬ﻓﹶﺴ‪‬ﹸﻨﻴ‪‬ﺴ‪‬ـﺮ‪‬ﻩ‪ ‬ﻟﹾﻠﻴ‪‬ﺴ‪‬ـﺮ‪‬ﻯ ‪ .‬ﻭ‪‬ﺃﹶﻣ‪‬ـﺎ‬

‫ﺨﻞﹶ ﻭ‪‬ﺍﺳ‪‬ﺘﹶ ﹾﻐﻨﹶﻰ ‪ .‬ﻭ‪‬ﻛﹶﺬﱠﺏ‪ ‬ﺑﹺﺎﹾﻟﺤ‪‬ﺴ‪‬ﻨﹶﻰ ‪ .‬ﻓﹶﺴ‪‬ﹸﻨﻴ‪‬ﺴ‪‬ﺮ‪‬ﻩ‪ ‬ﻟﹾﻠﻌ‪‬ﺴ‪‬ﺮ‪‬ﻯ((‬
‫ﻣ‪‬ﻦ‪ ‬ﺑ‪ ‬‬

‫)ﺍﻟﻠﻴﻞ ‪ . (10 : 5‬ﻫﺬﺍ ‪ .‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫ﺱ‪ : 9‬ﻫــﻞ ﻫﻨـــﺎﻙ ﺃﺳــﺎﻧﻴﺪ ﻟﻠﻤﻐﺎﺭﺑـــﺔ ﻻ ﺗﻤـــﺮ ﺑــﺎﺑﻦ ﺍﻟﺠـــﺰﺭﻱ ﻭﺍﻟﺸـــﺎﻃﺒﻲ‬

‫ﻭﺍﻟﺪﺍﻧﻲ – ﺭﺣﻤﻬﻢ ﺍﷲ ‪-‬؟‬

‫ﻧﻌﻢ ‪ ،‬ﺍﺧﺘﺺ ﺍﳌﻐﺎﺭﺑﺔ ﺑﺄﺳﺎﻧﻴﺪ ﻻ ﲤﺮ ﺑﺎﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﻭﺍﻟﺸﺎﻃﱯ ﻭﺍﻟﺪﺍﱐ ‪ ،‬ﻭﺗﺮﻯ‬
‫ﺫﻟﻚ ﺟﻠﻴ‪‬ﺎ ﰲ ﺃﺳﺎﻧﻴﺪ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻧﻔﻴﺲ ‪ ،‬ﻭﻗﺪ ﺃﺟﻴﺰ ﻣﻦ ﺧﻼﻟﻬﺎ‬
‫ﺷﻴﺨﻨﺎ ﻣﺒﺎﺭﻙ ﺍﻟﻜﺮﻛﻮﺭﻱ – ﺣﻔﻈﻪ ﺍﷲ – ﻋﻦ ﺷﻴﺨﻪ ﺍﻟﻌﻼﻣﺔ ﻋﻼﻝ‬
‫ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺍﻟﻌﺸﺮﺍﻭﻱ ﻋﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﺎﺳﻲ ﺑﺄﺳﺎﻧﻴﺪﻩ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ‬
‫‪80‬‬
‫ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻘﺎﺿﻲ )ﺍﻟﻤﻜﻨﺎﺳﻲ ﺍﻷﺻﻞ ﺍﻟﻔﺎﺳﻲ ﺍﻟﺪﺍﺭ(‬

‫‪ 80‬ﺍﻷﺳﺎﻧﻴﺪ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﺃﺧﻴﻨﺎ ﺍﻟﻔﺎﺿﻞ ﺍﻷﺳﺘﺎﺫ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﻓﺎﻝ – ﺟﺰﺍﻩ ﺍﷲ ﺧﲑ‪‬ﺍ ‪ ،‬ﺍﻧﻈﺮ ﻣﺸﺎﺭﻛﺘﻪ ﳏﻘﻘﺔ ﰲ ﻣﻠﺘﻘﻰ‬
‫ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ‪:‬‬
‫‪http://vb.tafsir.net/tafsir26161/#.VlNrt15_nIU‬‬
‫‪68‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺴ‪‬ﺠ‪‬ﻠﻤ‪‬ﺎ ‪‬ﺳﻲ ﻋﻦ )ﻣﻔﺘﻲ ﻓﺎﺱ( ﺃﺑﻲ‬
‫ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺤﺴﻨﻲ ‪ ،‬ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﻤﺮﻱ ‪ -‬ﺍﻟﻤﺘﻮﻓﻰ‬
‫ﺳﻨﺔ ‪1018‬ﻫ ـ ‪ ، -‬ﻭﻳﺮﻭﻱ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﺍﻟﻤﺮﻱ ﻋﺎﻟﻴ‪‬ﺎ ﺑﻼ‬
‫ﻭﺍﺳﻄﺔ ‪ ،‬ﻋﻦ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺪ‪‬ﻛﹶﺎﻟﻲ‪‬‬
‫ﺍﻟﻬﻼﻟﻲ ‪ -‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪978‬ﻫ ـ ‪ -‬ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ‬
‫ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻏﺎﺯﻱ ﺍﻟﻤﻜﻨﺎﺳﻲ ﺍﻟﻔﺎﺳﻲ ‪ -‬ﺍﻟﻤﺘﻮﻓﻰ‬
‫ﺳﻨﺔ ‪919‬ﻫ ـ ‪ -‬ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺣﻤﺎﻣﺔ‬
‫ﺍﻟﺪ‪‬ﺭﻛﹶﻠﻲ‪ ‬ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﺼﻐﻴﺮ ‪ -‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪887‬ﻫ ـ ‪ -‬ﻋﻦ ﺃﺑﻲ ﺍﻟﻌﺒﺎﺱ‬
‫ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻟﻔﻼﻟﻲ ‪ ،‬ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺗ‪‬ﻲ ﺍﻟﻔﺎﺳﻲ ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﻔﺨﺎﺭ ‪ ،‬ﻋﻦ ﺃﺑﻲ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ‬
‫ﻋﻠﻲ ﺍﻟﺰﻭﺍﻭﻱ‪ -‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪749‬ﻫـ ‪ -‬ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻘﺮﻃﺒﻲ ‪730 -‬ﻫـ ‪ ، -‬ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﺃﺣﻤﺪ ﺑﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ﺍﻟﺜﻘﻔﻲ ﺍﻟﻐﺮﻧﺎﻃﻲ )ﺷﻴﺦ ﺃﺑﻲ ﺣﻴﺎﻥ ﻭﻏﻴﺮﻩ( ‪-‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪708‬ﻫـ ‪ ، -‬ﻋﻦ ﺃﺑﻲ ﺍﻟﻮﻟﻴﺪ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻳﺤﻴﻰ ﺍﻷﺯﺩﻱ‬
‫ﺍﻟﻐﺮﻧﺎﻃﻲ ‪،‬ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﻌﻄﺎﺭ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺯﻛﺮﻳﺎ ﺑﻦ ﺣﺴﻨﻮﻥ ﺍﻟﺤﻤﻴﺮﻱ ‪ -‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪604‬ﻫ ـ ‪-‬‬
‫ﻋﻦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺑﻘﻲ ﺍﻟﻘﻴﺴﻲ ﺍﻟﻘﺮﻃﺒﻲ ‪-‬‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪540‬ﻫ ـ ‪ -‬ﻋﻦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﻌﺮﺟﺎﺀ‬
‫ﺍﻟﻘﻴﺮﻭﺍﻧﻲ ‪ ،‬ﻋﻦ ﺃﺑﻲ ﻣﻌﺸﺮ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﻄﺒﺮﻱ ‪-‬‬

‫ﻣﻊ ﺇﺿﺎﻓﺎﺕ ﻳﺴﲑﺓ ﻣﻦ ﻣﺸﺎﺭﻛﺔ ﺍﻷﺥ ﺍﻟﻔﺎﺿﻞ ﺍﻷﺳﺘﺎﺫ ﻣﻮﲤﺒﺎﻱ ﺭﺟﺐ – ﺟﺰﺍﻩ ﺍﷲ ﺧﲑﺍ ‪ -‬ﻣﻦ ﻣﻠﺘﻘﻰ ﺍﻟﻐﻮﺛﺎﱐ ‪:‬‬
‫‪http://www.gawthany.com/vb/showthread.php?t=32188‬‬
‫‪69‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺗﻮﻓﻲ ﺳﻨﺔ ‪478‬ﻫ ـ ‪ -‬ﻋﻦ ﺃﺑﻲ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻧﻔﻴﺲ‬
‫ﺍﻟﻤﺼﺮﻱ ﺍﻟﻄﺮﺍﺑﻠﺴﻲ – ﺕ ‪ 453‬ﻫـ ‪ ، 81 -‬ﻭﻣﻦ ﻫﻨﺎ ﺗﺘﻔﺮﻉ ﻃﺮﻕ ﺍﻟﻘﺮﺍﺀ‬
‫ﺍﻟﺴﺒﻌﺔ ‪.‬‬

‫))ﺇﺳﻨﺎﺩ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ((‬

‫))ﺭﻭﺍﻳﺔ ﻭﺭﺵ((‬

‫ﺃﻣﺎ ﺇﻟﻰ ﻭﺭﺵ ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺃﺑﻲ ﻋﺪﻱ ‪ -‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪381‬ﻫ ـ ‪ ، -‬ﻋﻦ‬
‫ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﺳﻴﻒ ﻋﻦ ﻳﻮﺳﻒ ﺑﻦ ﻳﺴﺎﺭ ﺍﻷﺯﺭﻕ ‪ ،‬ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ‬
‫ﻋﺜﻤﺎﻥ ﻭﺭﺵ ‪ ،‬ﻋﻦ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻫﺮﻣﺰ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ ﺃﺑﻲ‬
‫ﺑﻦ ﻛﻌﺐ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫))ﺭﻭﺍﻳﺔ ﻗﺎﻟﻮﻥ((‬

‫ﻭﺃﻣﺎ ﻗﺎﻟﻮﻥ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺃﺑﻲ ﻧﺼﺮ ﻋﻦ ﺃﺑﻲ ﺃﺣﻤﺪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ‬
‫ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﻟﻔﺮﺿﻲ ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﻌﻔﺮ ﺍﺑﻦ ﺑﻮﻳﺎﻥ ﻋﻦ ﺃﺑﻲ‬
‫ﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻋﻦ ﺃﺑﻲ ﻧﺸﻴﻂ ﻋﻦ ﻗﺎﻟﻮﻥ‬
‫‪ ،‬ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬

‫))ﺇﺳﻨﺎﺩ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻛﺜﻴﺮ((‬

‫))ﺭﻭﺍﻳﺔ ﺍﻟﺒﺰﻱ((‬

‫ﺃﻣﺎ ﺍﻟﺒﺰﻱ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺃﺑﻲ ﻧﺼﺮ ﺳﻼﻣﺔ ﺑﻦ ﻫﺎﺭﻭﻥ‬

‫ﺍﻟﺒﺼﺮﻱ ﻋﻦ ﺃﺑﻲ ﻣﻌﻤﺮ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺠﻤﺤﻲ ﺍﻟﺒﺼﺮﻱ ﻋﻦ‬

‫‪ 81‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ ﻣﻌﺠﻢ ﺣﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻌﻼﻣﺔ ﺩ‪ /‬ﳏﻤﺪ ﺳﺎﱂ ﳏﻴﺴﻦ – ﺕ ‪ 1422‬ﻫـ ﺭﲪﻪ ﺍﷲ – )‪. (86 /2‬‬
‫‪70‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺍﻟﺒﺰﻱ ﻋﻦ ﻋﻜﺮﻣﺔ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻛﺜﻴﺮ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﻤﻜﻲ ﻋﻦ ﺷﺒﻞ‬
‫ﺍﺑﻦ ﻋﺒﺎﺩ ﺍﻟﻤﻜﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﻴﺮ ﻋﻦ ﻣﺠﺎﻫﺪ ﺍﺑﻦ ﺟﺒﺮ ﻋﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫))ﺭﻭﺍﻳﺔ ﻗﻨﺒﻞ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﻗﻨﺒﻞ ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺍﺑﻦ ﻣﺠﺎﻫﺪ ﻋﻦ ﻗﻨﺒﻞ‬

‫ﻋﻦ ﺍﻟﻘﻮﺍﺱ ﻋﻦ ﺃﺑﻲ ﺍﻹﺧﺮﻳﻂ ﻋﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺍﻟﻘﺴﻂ ﻋﻦ ﺷﺒﻞ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﺑﻦ ﻛﺜﻴﺮ ‪.‬‬

‫))ﺇﺳﻨﺎﺩ ﻗﺮﺍﺀﺓ ﺃﺑﻲ ﻋﻤﺮﻭ((‬

‫))ﺭﻭﺍﻳﺔ ﺍﻟﺪﻭﺭﻱ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺍﻟﺪﻭﺭﻱ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺍﻟﺒﺎﻫﻠﻲ ﻋﻦ ﺍﻟﺪﻭﺭﻱ‬

‫ﻋﻦ ﻳﺤﻴﻰ ﺍﻟﻴﺰﻳﺪﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﻋﻤﺮﻭ ﺍﻟﺒﺼﺮﻱ ﻋﻦ ﻣﺠﺎﻫﺪ ﻋﻦ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫))ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ‬

‫ﺃﺑﻲ ﻋﻤﺮﺍﻥ ﺍﻟﺮﻗﻲ ﻋﻦ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﻳﺤﻴﻰ ﺍﻟﻴﺰﻳﺪﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﺑﻲ‬
‫ﻋﻤﺮﻭ ﺍﻟﺒﺼﺮﻱ ‪.‬‬

‫‪71‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫))ﺇﺳﻨﺎﺩ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻋﺎﻣﺮ((‬

‫))ﺭﻭﺍﻳﺔ ﻫﺸﺎﻡ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﻫﺸﺎﻡ ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺍﺑﻦ ﻣﺠﺎﻫﺪ ﻋﻦ ﺍﻟﺤﺴﻦ‬

‫ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺃﺑﻲ ﻣﻬﺮﺍﻥ ﺍﻟﺠﻤﺎﻝ ﻋﻦ ﺃﺣﻤﺪ ﺍﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺤﻠﻮﺍﻧﻲ ﻋﻦ‬
‫ﻫﺸﺎﻡ ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺍﻟﺬﻣﺎﺭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ‬
‫ﻋﻦ ﺍﻟﻤﻐﻴﺮﺓ ﺍﺑﻦ ﺃﺑﻲ ﺷﻬﺎﺏ ﺍﻟﻤﺨﺰﻭﻣﻲ ﻋﻦ ﻋﺜﻤﺎﻥ ﻋﻔﺎﻥ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪.‬‬

‫))ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺫﻛﻮﺍﻥ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺫﻛﻮﺍﻥ ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ‬

‫ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺷﻨﺒﻮﺫ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻋﻦ ﺍﻷﺧﻔﺶ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻫﺎﺭﻭﻥ‬
‫ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺷﺮﻳﻚ ﺍﻟﺘﻐﻠﺒﻲ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺫﻛﻮﺍﻥ ﻋﻦ ﺃﻳﻮﺏ‬
‫ﺍﺑﻦ ﺗﻤﻴﻢ ﺍﻟﺘﻤﻴﻤﻲ ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺍﻟﺬﻣﺎﺭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﻋﺎﻣﺮ ‪.‬‬

‫))ﺇﺳﻨﺎﺩ ﻗﺮﺍﺀﺓ ﻋﺎﺻﻢ((‬

‫))ﺭﻭﺍﻳﺔ ﺷﻌﺒﺔ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺷﻌﺒﺔ ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ) ﺃﺑﻲ ﺑﻜﺮ ﺍﺣﻤﺪ ﺑﻦ‬
‫ﻋﻦ ﺃﺑﻲ ﺃﻳﻮﺏ ﺷﻌﻴﺐ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺭﺯﻳﻖ‬ ‫ﻳﻮﺳﻒ ﺍﻟﻘﹶﺎ ﹾﻓﻼﱠﹺﻧﻲ‪، ‬‬
‫ﺍﻟﺼﺮﻓﻴﻨﻲ ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﺁﺩﻡ ﻋﻦ ﺷﻌﺒﺔ ﻋﻦ ﻋﺎﺻﻢ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ‬
‫ﺍﻟﺮﺣﻤﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺴﻠﻤﻲ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻭﻋﻠﻲ ﺑﻦ‬

‫‪72‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﺃﺑﻲ ﺑﻦ ﻛﻌﺐ‬
‫ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫))ﺭﻭﺍﻳﺔ ﺣﻔﺺ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻬﻞ ﺍﻷﺷﻨﺎﻧﻲ‬

‫ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﺍﻟﻨﻬﺸﻠﻲ ﻋﻦ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ‪.‬‬

‫))ﺇﺳﻨﺎﺩ ﻗﺮﺍﺀﺓ ﺣﻤﺰﺓ((‬

‫))ﺭﻭﺍﻳﺔ ﺧﻠﻒ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺧﻠﻒ ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﻘﺴﻢ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻌﻄﺎﺭ ﻋﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ‬
‫ﺍﻟﺤﺪﺍﺩ ﻋﻦ ﺧﻠﻒ ﻋﻦ ﺳﻠﻴﻢ ﻋﻦ ﺍﻹﻣﺎﻡ ﺣﻤﺰﺓ ﻋﻦ ﺣﻤﺮﺍﻥ ﺍﺑﻦ ﺃﻋﻴﻦ‬
‫ﺍﻟﻜﻮﻓﻲ ﻋﻦ ﺃﺑﻲ ﺍﻷﺳﻮﺩ ﻇﺎﻟﻢ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺪﺋﻠﻲ ﻋﻦ ﻋﻠﻲ ﻋﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪.‬‬

‫))ﺭﻭﺍﻳﺔ ﺧﻼﺩ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺧﻼﺩ ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﺃﺣﻤﺪ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺷﻨﺒﻮﺫ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﺷﺎﺫﺍﻥ ﺍﻟﺠﻮﻫﺮﻱ‬
‫ﻋﻦ ﺧﻼﺩ ﻋﻦ ﺳﻠﻴﻢ ﻋﻦ ﺍﻹﻣﺎﻡ ﺣﻤﺰﺓ‪.‬‬

‫‪73‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫))ﺇﺳﻨﺎﺩ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺴﺎﺋﻲ((‬

‫))ﺭﻭﺍﻳﺔ ﺍﻟﺪﻭﺭﻱ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺍﻟﺪﻭﺭﻱ ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺍﻟﺒﺎﻫﻠﻲ ‪،‬ﻋﻦ‬

‫ﺍﻟﺪﻭﺭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺴﺎﺋﻲ ‪.‬‬

‫))ﺭﻭﺍﻳﺔ ﺃﺑﻲ ﺍﻟﺤﺎﺭﺙ((‬

‫ﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺃﺑﻲ ﺍﻟﺤﺎﺭﺙ‪ ،‬ﻓﺎﺑﻦ ﻧﻔﻴﺲ ﻋﻦ ﺍﻟﺴﺎﻣﺮﻱ ﻋﻦ ﺍﻟﺒﺎﻫﻠﻲ ﻋﻦ‬

‫ﻣﺤﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﻜﺴﺎﺋﻲ ﺍﻟﺼﻐﻴﺮ ﻋﻦ ﺍﻟﻠﻴﺚ ﺍﺑﻦ ﺧﺎﻟﺪ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺴﺎﺋﻲ ‪.‬‬

‫‪74‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺱ‪ : 10‬ﺃﺭﺟﻮ ﺃﻥ ﺗﻀﻊ ﻟﻨﺎ ﺟﺪﻭﻻ ﻟﻜﻞ ﻃﺮﻳﻖ ﺗﺒﻴﻦ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﻔﺮﻭﻕ‬
‫ﺍﻷﺻﻮﻟﻴﺔ ﻭﺍﻟﻔﺮﺷﻴﺔ ﻟﻜﻞ ﻃﺮﻳﻖ ‪ ،‬ﻭﺗﺒﻴﻦ ﻟﻨﺎ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺮﻭﺍﺓ ﻋﻦ‬
‫ﻧﺎﻓﻊ ‪ ،‬ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺧﻴﺮﺍ ‪.‬‬

‫ﺝ‪ : 10‬ﺇﻟﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻫﺬﻩ ﺍﳉﺪﺍﻭﻝ ﺍﻟﺘﻮﺿﻴﺤﻴﺔ ﻟﻠﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ ﺍﳌﺪﱐ –‬
‫ﺭﲪﻪ ﺍﷲ ‪ ، -‬ﻭﻗﺪ ﺟﻌﻠﺖ ﺍﻟﻠﻮﻥ ﺍﻷﺯﺭﻕ ﻋﻼﻣﺔ ﻋﻠﻰ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻟﻄﺮﻳﻖ ﻋﻦ ﺍﻟﺮﺍﻭﻱ ‪ ،‬ﻭﺍﻟﻠﻮﻥ‬
‫ﺍﻷﲪﺮ ﻋﻼﻣ ﹰﺔ ﻋﻠﻰ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻟﺮﺍﻭﻱ ﻣﻄﻠﻘﺎ ﻋﻦ ﻧﺎﻓﻊ ‪ ،‬ﻭﺍﻟﻠﻮﻥ ﺍﻷﺧﻀﺮ ﻋﻼﻣ ﹰﺔ ﻋﻠﻰ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ‬
‫ﺍﻟﻄﺮﻳﻖ ﻣﻄﻠﻘﺎ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬

‫ﺃﺭﺟﻮ ﺃﻥ ﺗﺘﺬﻛﺮ ‪ -‬ﺃﺛﻨﺎﺀ ﻣﻄﺎﻟﻌﺘﻚ ﺍﳉﺪﺍﻭ ﹶﻝ ‪ -‬ﺃﻥ ﻭﺍﺿﻌﻬﺎ ﺑﺸﺮ ﻳﺼﻴﺐ ﻭﳜﻄﺊ ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﺒﻚ ﻣﻦ‬
‫ﻫﺬﺍ ﻛﻼ ‪‬ﻡ ﺇﻣﺎﻣﻨﺎ ﺍﻟﺸﺎﻃﱯ – ﺕ ‪ 590‬ﻫـ ﺭﲪﻪ ﺍﷲ – ﺇﺫ ﻳﻘﻮﻝ ‪:‬‬
‫‪82‬‬
‫ﺼ‪‬ﻠﺤ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﺩ‪ ‬ﻣ ﹾﻘﻮ‪‬ﻟﹶﺎ‬
‫ﺤﹾﻠﻢﹺ ﻭﹾﻟﻴ‪ ‬ﹾ‬
‫ﻀﻠﹶ ‪‬ﺔ ‪ ...‬ﻣﻦ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻛﻪ‪ ‬ﹺﺑﻔﹶ ﹾ‬
‫ﻭ‪‬ﹺﺇﻥ‪ ‬ﻛﺎﻥ‪ ‬ﺧﹶﺮ‪‬ﻕ‪ ‬ﻓﹶﺎﺩ‪ ‬ﹺﺭ ﹾ‬

‫ﻭﻳﻘﻮﻝ – ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ﺳﺤﺎﺋﺐ ﺍﻟﺮﲪﺔ ﻭﺷﺂﺑﻴﺐ ﺍﳌﻐﻔﺮﺓ ‪: -‬‬

‫ﺠﻴ‪‬ﻪ‪ ‬ﻣﻦ‪ ‬ﻋﺰﹶﻣﺎﺕ‪ ‬ﺍﻟﻠﱠﻮﻡﹺ ﻣ‪‬ﺘﱠ‪‬ﺌﺮ‪‬ﺍ‬

‫ﻣﻦ ﻋﺎﺏ‪ ‬ﻋﻴﺒﺎﹰ ﻟﻪ‪ ‬ﻋ‪‬ﺬﹾﺭ‪ ‬ﻓﻼ ﻭ‪‬ﺯﹶﺭ‪‬ﺍ ‪ ...‬ﻳ‪‬ﹾﻨ ﹺ‬
‫‪83‬‬
‫ﻭﺇﻧﻤﺎ ‪‬ﻫﻰ‪ ‬ﺃﻋﻤﺎﻝﹲ ﹺﺑـﹺﻨـﻴ‪‬ـ‪‬ﺘﻬ‪‬ﺎ ‪ ...‬ﺧﺬ ﻣﺎ ﺻﻔﺎ ﻭﺍﺣ‪‬ﺘ ‪‬ﻤ ﹾﻞ ﺑﺎﻟﻌﻔ ﹺﻮ ﻣﺎ ﻛﹶﺪ‪‬ﺭ‪‬ﺍ‬

‫‪ 82‬ﺍﻟﺸﺎﻃﺒﻴﺔ "ﺣﺮﺯ ﺍﻷﻣﺎﱐ ﻭﻭﺟﻪ ﺍﻟﺘﻬﺎﱐ" ﻟﻺﻣﺎﻡ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺸﺎﻃﱯ – ﺑﻴﺖ ﺭﻗﻢ ‪. 78‬‬
‫‪ 83‬ﻋﻘﻴﻠﺔ ﺃﺗﺮﺍﺏ ﺍﻟﻘﺼﺎﺋﺪ ﻟﻺﻣﺎﻡ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺸﺎﻃﱯ – ﺑﻴﺖ ﺭﻗﻢ ‪" ، 288 ، 287‬ﻭﺯﺭﺍ" ﺍﻟﻮﺯﺭ ﺍﳌﻠﺠﺄ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ‬
‫ﻗﺘﻴﺒ ﹶﺔ ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻮﺯﺭ‪ :‬ﺍﳉﺒﻞ ﺍﻟﺬﻱ ﳝﺘﻨﻊ ﻓﻴﻪ ‪" .‬ﻋﺰﻣﺎﺕ" ﲨﻊ ﻋﺰ‪‬ﻣﺔ ‪ ،‬ﻭﻫﻲ ﺍﳊﻖ ‪ " .‬ﻣ‪‬ﺘ‪‬ﺌﺮ‪‬ﺍ" ﺍﺳﻢ ﻓﺎﻋﻞ ﻣﻦ ﺍﻟﺜﺄﺭ ؛ ﺃﻱ‬
‫ﺁﺧﺬﺍ ﺑﺜﺄﺭﻩ ‪ .‬ﻭﺍﳌﻌﲎ ‪ :‬ﻣﻦ ﻋﺎﺏ ﺷﺨﺼ‪‬ﺎ ﻣﻌﺘﺬﺭﺍ ﺑﻌﺪ ﺍﻋﺘﺬﺍﺭﻩ ﻓﻼ ﻣﻠﺠﺄ ﻳﻨﺠﻴﻪ ﻣﻦ ﺣﻘﻮﻕ ﻟﻮﻡ ﺍﳌﻌﺘﺬﺭ ﺛﺎﺋﺮ‪‬ﺍ ﻋﻠﻴﻪ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻣﻄﺎﻟﺒ‪‬ﺎ ﲝﻘﻪ ؛ ﳌﺎ ﺃﺳﺎﺀ ﺇﻟﻴﻪ ﺍﻟﻼﺋﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫‪75‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﺍﺑﻦ ﻓﺮﺡ ‪ 1‬ﻋﻦ ﺭﻭﺍﻳﺔ ﺇﺳﻤﺎﻋﻴﻞ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬
‫ﺍﻟﻠﻮﻥ ﺍﻷﺯﺭﻕ ‪ :‬ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻟﻄﺮﻳﻖ ﻋﻦ ﺍﻟﺮﺍﻭﻱ ‪ -‬ﺍﻷﲪﺮ ‪ :‬ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻟﺮﺍﻭﻱ ﻣﻄﻠﻘﺎ ﻋﻦ ﻧﺎﻓﻊ ‪ -‬ﺍﻷﺧﻀﺮ ‪ :‬ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻟﻄﺮﻳﻖ ﻣﻄﻠﻘﺎ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﺟﺎﺀ ﺷﺎﺀ ﺯﺍﺩ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ ﻭﺭﺀﺍ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳌﺪ‬ ‫ﺍﻹﻇﻬﺎﺭ‬ ‫ﺍﳍﻤﺰ‬ ‫ﻣﻴﻢ ﺍﳉﻤﻊ‪-‬‬ ‫ﻫﺎﺀ‬
‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﺍﻟﻨﻘﻞ‬
‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬
‫ﺯﺍﻏﻮﺍ ﻣﺎ ﺯﺍﻍ‬ ‫ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ‬ ‫ﺍﻟﺮﺍﺀﺍﺕ ﻭﺍﻟﻼﻣﺎﺕ‬
‫ﻣﻦ‬ ‫ﻭﺍﻟﻘﺼﺮ ﻣﻦ ﻛﻠﻤﺔ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳌﻔﺮﺩ‬ ‫ﺍﻟﻜﻨﺎﻳﺔ‬
‫ﻭﺍﳌﺮ ﻭﻃﻪ ﻭﻓﻮﺍﺻﻞ‬
‫ﺣﺎﻕ ﺧﺎﻑ‬
‫‪ 11‬ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬ ‫ﻛﻠﻤﺘﲔ‬
‫ﻃﺎﺏ ﺿﺎﻕ‬
‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪ ،‬ﻭﺣﻢ‬
‫ﺧﺎﺏ ﺭﺍﻥ‬
‫ﻭﻛﺎﻓﺮﻳﻦ‬

‫ﺃﺛﺒــﺖ ﻭﺻــﻼ ﰲ ‪:‬‬ ‫ﺃﺳﻜﻦ ﻭﻟﻴﺆﻣﻨﻮﺍ‬ ‫ﻓﺘﺢ‬ ‫ﻓﺘﺢ‬ ‫ﰲ‬ ‫ﻋﻨﺪ ﻓﺘﺢ‬ ‫ﻗﺼﺮ‬ ‫ﺕ"‬
‫ﺣﻘﻖ ﻓﺎﺀ ﺃﺩﻏﻢ "ﻋﺬ ‪‬‬ ‫ﺻﻠﺔ‬ ‫ﺻــﻠﺔ‬

‫ﻧﻘﻞ ﰲ "ﺍﻟﹶﻦ" ﺍﻹﺧﺒﺎﺭﻳﺔ ﳓﻮ "ﻓﺎﻟﹶﻦ" ‪ ،‬ﻭﻧﻘﻞ ﻭﺣﻘﻖ ﰲ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻴﻮﻧﺲ ‪.‬‬

‫ﺑﺴﻤﻠﺔ ﻓﻘﻂ‬
‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ‪.‬‬

‫ـﺎﱐ‬
‫ـﺪﺍﻋﻲ ﺇﺫﺍ ‪ ،‬ﺩﻋـ‬
‫ﺍﻟـ‬ ‫ﰊ ﺑــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﺍﳌﻔﺘﻮﺣﺘ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺍﳌﻨﻔﺼﻞ‬ ‫ﺍﻟﻜﻠﻤﺔ ﺑﺎﻟـــﺪﺧﺎﻥ‬ ‫‪-‬‬ ‫ﻳــﺆﺩﻩ‬
‫ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ – ﻭﺍﺗﻘﻮﱐ‬ ‫ﺗﺆﻣﻨـــﻮﺍ ﱄ‬ ‫ﻳـــﻦ‬ ‫"ﺃﺃﻧﺬﺭ‪‬ﻢ"‬ ‫ﻭﺗﻮﺳﻂ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ ﻭﻏﺎﻓﺮ ‪.‬‬ ‫ﺗﻔﺨﻴﻢ‬ ‫ـﺂﻝ‬ ‫ﺑــ‬
‫ﻳــﺎ ﺃﻭﱄ ﺑــﺎﻟﺒﻘﺮﺓ –‬ ‫ﺑﺎﻟــﺪﺧﺎﻥ –‬ ‫ﳓﻮ"ﺟﺎﺀ‬ ‫ﺍﳌﺘﺼﻞ ‪ .‬ﺃﻭ ﻛﺴﺮ‬ ‫ﺃﻧﺘﻢ" ﰲ ﻭﺃﻇﻬﺮ ‪" :‬ﻭﻟﻘ ‪‬ﺪ‬ ‫ﺍﻟﺮﺍﺀﺍﺕ ﰲ‬
‫ﻋﻤﺮﺍﻥ ‪،‬‬
‫ﻭﺧــﺎﻓﻮﱐ ﺇﻥ ﺑــﺂﻝ‬ ‫ﻱ ﺑﺎﻷﻧﻌﺎﻡ‬
‫ﻭﳏﻴﺎ ‪‬‬ ‫ﺃﺣــﺪ"‬ ‫ﻭﻗﺼﺮ ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﻣﻮﺍﺿﻌﻬﺎ ﹶﺫﺭ‪‬ﺃﻧــــﺎ"‬ ‫ﳓﻮ‬
‫‪‬ﻓﺮ‪‬ﻗﺔ‬ ‫ـﻪ ‪،‬‬ ‫ﻧﻮﻟـ‬
‫ﻋﻤﺮﺍﻥ – ﻭﺍﺧﺸـﻮﱐ‬ ‫– ﻭﺃﺳــﻜﻦ‬ ‫ﺃﺳــﻘﻂ‬ ‫ـﺎ" ‪:‬‬
‫"ﺃﺋﻨـ‬ ‫ﺍﻟﺒﺪﻝ‬ ‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ ﺑــﺎﻷﻋﺮﺍﻑ–‬
‫ﺗﺴــﻬﻴﻞ‬ ‫ﻋﻤﺮ‪‬ﻭﺍ ﺍﻷﺭ‪‬ﺽ ﻗﺎﻣﻮﺍ‬ ‫ﻭﻧﺼﻠﻪ‬
‫ـﺪ‬
‫ـﺪﺓ ‪ -‬ﻭﻗـ‬‫ﻭﻻ ﺑﺎﳌﺎﺋـ‬ ‫ﺃﻭﰲ"‬ ‫"ﺃﱐ‬ ‫ﺍﻷﻭﱃ ﻣﻊ‬ ‫ﻭﺍﻟﻠﲔ‬ ‫ﻋﻤﺮﺍﻥ ﻭﺃﻇﻬﺮ "ﻗـﺪ"‬
‫ﺑﺎﻟ ﹶﻔﺠ‪‬ﺮ ﻭﺍﻟ ‪‬ﻌﺼ‪‬ﺮ‬ ‫ﺑﺎﻟﻨﺴﺎﺀ‬
‫ﻫﺪﺍﱐ ﻭﻻ ﺑﺎﻷﻧﻌـﺎﻡ–‬ ‫ﺑﻴﻮﺳﻒ – ﻭﱄ‬ ‫ﺍﻟﻘﺼــﺮ‬ ‫ﻣﻄﻠﻘﹰﺎ ‪ .‬ﻣـــﻊ‬ ‫ﻭﺍﻟﻨﺴﺎﺀ ﻋﻨﺪ ﺽ ‪ ،‬ﻅ‬
‫ﺍﷲ ﺍﺭ‪‬ﺗﻀﻰ ﳍﻢ‬
‫ﻛﻴـــﺪﻭﱐ ﻓـــﻼ‬ ‫ﻓﻴﻬﺎ ﻣﺌـﺎﺭﺏ‬ ‫ﻭﺍﻟﺘﻮﺳﻂ‬ ‫ﺇﺩﺧﺎﻝ ‪،‬‬ ‫ﺏ ‪‬ﻣﻦ"‬ ‫ﻭﳏﻤﺪ ‪" -‬ﻳﻌﺬ ‪‬‬ ‫ـﻪ‬‫‪ ،‬ﻧﺆﺗـ‬
‫ﺍﻟ ﹸﻘﺮ‪‬ﺁﻥ ﻭ ‪‬ﺭﺑ‪‬ﻚ ﳜﺘﺎ ‪‬ﺭ‬
‫ﺑﺎﻷﻋﺮﺍﻑ– ﻓﻼ ﺗﺴﹶﺄﹶﻟﻨ‪‬ﻲ‬ ‫ﺑﻄﻪ ‪ ،‬ﻭﺃﺳﻜﻦ‬ ‫‪ ،‬ﻭﰲ‬ ‫ﻭﻋﻨــﺪ‬ ‫–ﺻﻠﻰ ﺑـــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫‪-‬‬
‫ﻣﻨــﻬﺎ‬
‫ﻣﺎ ‪‬ﻮﺩ– ﻭﻻ ﲣـﺰﻭﱐ‬ ‫"ﻭﻣﻦ ﻣﻌـﻲ‬ ‫ﺍﳌﺘﻔﻘﺘﲔ‬ ‫ﺿـــﻢ‬ ‫ﺐ ‪‬ﻣﻌﻨﺎ"‬ ‫ﻭﺗﺮﻗﻴﻖ ﺍﻟﺮﺍﺀﺍﺕ ﰲ ﺍﷲ ﻋﻠﻴﻪ "ﺍﺭﻛ ‪‬‬ ‫ﺑﺎﻟﺸﻮﺭ‬
‫ﰲ ‪‬ﻮﺩ ‪ -‬ﺗﺆﺗﻮﱐ ﻣﻮﺛﻘﺎ‬ ‫ﻣﻦ" ﺑﺎﻟﺸﻌﺮﺍﺀ‬ ‫ﰲ ﺍﻟﻜﺴﺮ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﻭﺳﻠﻢ – ‪‬ﻮﺩ ‪" ،‬ﻳﻠﻬﺚ‬ ‫ﳓﻮ‬ ‫ﻯ ‪،‬‬
‫ﺑﻴﻮﺳــــــﻒ –‬ ‫‪ ،‬ﻭﻓــــﺘﺢ‬ ‫ﻭﺍﻟﻀــﻢ‬ ‫"ﺃﺀُﻧﺰﻝ"‬ ‫ﺻﺮ‪ ‬ﺑﺎﻟﺘﺴﻬﻴﻞ ّﺫﻟــــﻚ"‬ ‫ﺍﻟﺮ‪‬ﻳﺢ ‪‬ﺧﻴ‪‬ﺮ ﻻ ‪‬‬ ‫ﺃﺭﺟﻪ ‪،‬‬
‫ﺃﺷــﺮﻛﺘﻤﻮﱐ ﻣــﻦ‬ ‫"ﺃﻭﺯﻋــﲏ ﺃﻥ"‬ ‫ﳓـــﻮ‬ ‫‪:‬‬ ‫ـﺎﻷﻋﺮﺍﻑ –‬ ‫ﻣﻊ ﺇﺛﺒﺎﺕ ﺑـ‬ ‫‪‬ﺮ‬ ‫ﺠ‬ ‫ﳊ‬
‫‪‬‬ ‫‪‬ﺮ‬ ‫ﺼ‬ ‫ﻓﺎﻧﺘ‬
‫ﻳﺘﻘــﻪ ‪،‬‬
‫ﺑــﺈﺑﺮﺍﻫﻴﻢ – ﻭﺗﻘﺒــﻞ‬ ‫ﺑﺎﻟﻨﻤــــﻞ‬ ‫ـﺆﻻﺀ‬
‫"ﻫـ‬ ‫ﺍﻟﺘﺴﻬﻴﻞ‬ ‫ـﺎﺀ‬ ‫ـﺮ ﺗـ‬‫‪،‬ﻭﻟﻪ ﺍﻟﻮﺟﻬﺎﻥ ﰲ ‪ :‬ﺍﻷﻟﻒ ﻭﺃﻇﻬـ‬
‫ﻳﺴﺮ ﻓﺎﺳﺮ ﻣﺼ ‪‬ﺮ‬ ‫ﻓﺄﻟﻘﻪ ‪،‬‬
‫ﺩﻋﺎﺋﻲ ﺭﺑﻨﺎ ﺑﺈﺑﺮﺍﻫﻴﻢ ‪-‬‬ ‫ﻭﺍﻷﺣﻘــﺎﻑ‬ ‫ﺇﻥ"‪،‬‬ ‫ﻣـــﻊ‬ ‫ﺑﺎﻟﻘﺼﺮ ﺃﻭ ﺍﻟﺘﺄﻧﻴﺚ ﻗﺒـﻞ‬
‫ﻕ ‪‬ﻧ ﹸﺬ ﹺﺭ‬
‫ﺍﻟﻘﻄ ﹺﺮ ‪‬ﻓ ‪‬ﺮ ﹴ‬ ‫ﻳﺮﺿــﻪ‬
‫ﺗﺮﱐ ﺃﻧﺎ ﺑـﺎﻟﻜﻬﻒ –‬ ‫ـﻦ"‬
‫ﱄ ﺩﻳــ‬
‫"ﻭ ﹶ‬ ‫"ﺃﻭﻟﻴــﺎ ُﺀ‬ ‫ﺍﻹﺩﺧﺎﻝ‬ ‫ﺑﺎﻟﺘﻮﺳﻂ ‪ .‬ﺣﺮﻭﻓﻬﺎ )ﺝ ‪،‬‬
‫ﻟﻜﻢ – ‪ ،‬ﺍﳋﻼﻑ ﻭﻗﻔﹰﺎ‬
‫ﻭﺍﻟﺒﺎﺩﻱ ﻭﻣﻦ ﺑﺎﳊﺞ –‬ ‫ـﺎﻓﺮﻭﻥ ‪-‬‬
‫ﺑﺎﻟﻜـ‬ ‫ﺃﹸﻭﻟﺌــﻚ"‬ ‫‪.‬‬ ‫ﻅ ‪ ،‬ﺙ‬
‫ﺳــﻬﻞ‬ ‫ﻛﺴﺮ ﺑ ‪‬ﻪ ﰲ ‪ :‬ﻳﺴﺮ ﺑﺎﻟﻔﺠﺮ‬
‫ﻭﺍﺗﺒﻌــﻮﱐ ﺃﻫــﺪﻛﻢ‬ ‫ﻭﻓﺘﺢ "ﺇﺧﻮﰐﹶ‬ ‫ﻭﻗـــﺮﺃ‬ ‫ﻭﺣـــﺮﻭﻑ‬
‫ﺍﻷﻭﱃ ﻣﻊ‬ ‫‪ ،‬ﻓﺎﺳﺮ ‪‬ﻮﺩ‬ ‫ﺍﻧﻈــﺮ‬
‫ﺑﻐﺎﻓﺮ– ﺍﺗﺒﻌﻮﱐ ﻫـﺬﺍ‬ ‫ﺇﻥ" ﺑﻴﻮﺳﻒ–‬ ‫ﺃﺁﳍﺘﻨــﺎ‬ ‫ﺍﻟﺼﻔﲑ( ‪،‬‬
‫ﺍﻟﺘﻮﺳﻂ‬ ‫ﻭﺍﳊﺠﺮ ﻭﺍﻟﺪﺧﺎﻥ‬
‫ﺑﺎﻟﺰﺧﺮﻑ– ﺍﻟﺪﺍﻋﻲ ﺇﱃ‬ ‫"ﺗﺘــــﺒﻌﲏ‪‬‬ ‫ﺑﺎﻟﺰﺧﺮﻑ‬ ‫ﻭﺃﻇﻬﺮ "ﻳﺲ"‬ ‫ﺑﺎﻷﻧﻌﺎﻡ‬
‫ﻭﺍﻟﻘﺼﺮ ‪،‬‬ ‫‪ ،‬ﺍﻟﻘﻄﺮ ﺑﺴﺒﺄ ‪،‬‬
‫ﺑﺎﻟﻘﻤﺮ ‪ -‬ﺍﻟﺘﻼﻗﻲ ﻳﻮﻡ ‪،‬‬ ‫ﺃﻓﻌﺼﻴﺖ" ﺑﻄﻪ‬ ‫‪‬ﻤﺰﺗﲔ‬ ‫ﺑﺄﻭﻝ ﻳـﺲ ‪،‬‬ ‫‪ ،‬ﻷﻫﻠ ‪‬ﻪ‬
‫ﺇﻻ‬ ‫ﻧﺬﺭ ‪ 6‬ﻣﻮﺍﺿﻊ‬
‫ﻭﺍﻟﺘﻨﺎﺩ ﻳـﻮﻡ ﺑﻐـﺎﻓﺮ ‪.‬‬ ‫)ﻓﺘﺤﻬﺎ ﻭﺻﻼ‬ ‫ﻋﻠـــﻰ‬ ‫ﻭ"ﻥ" ﺑــﺄﻭﻝ‬ ‫ﺍﻣﻜﺜﻮﺍ‬
‫"ﺑﺎﻟﺴــ ‪‬ﻮ‬ ‫ﺑﺎﻟﻘﻤﺮ ﻭﻗﺪﻡ‬
‫ﻭﺣﺬﻑ ﻭﻋﻴﺪ ﺑﺈﺑﺮﺍﻫﻴﻢ‬ ‫ﻭﺃﺛﺒﺘﻬﺎ ﺳﺎﻛﻨﺔ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ‬ ‫ﺍﻟﻘﻠــــﻢ ‪،‬‬ ‫ـﻪ‬‫ﺑﻄــ‬
‫ﺇﻻ"‬ ‫ﺍﻟﺘﺮﻗﻴﻖ ‪ ،‬ﻣﺼﺮ‬
‫ﻭﻕ ‪ ،‬ﻧﻜــﲑ ﺑــﺎﳊﺞ‬ ‫ﻭﻗﻔﺎ( – ﻭﻓﺘﺢ‬ ‫‪.‬‬ ‫ﻭ"ﻛﻬــﻴﻌﺺ‬ ‫ﻭﺍﻟﻘﺼﺺ‬
‫ﺑﻴﻮﺳﻒ ‪،‬‬ ‫ﺑﻴﻮﺳﻒ ﻭﻳﻮﻧﺲ‬
‫ﻭﺳﺒﺄ ﻭﻓﺎﻃﺮ ﻭﺍﳌﻠـﻚ ‪،‬‬ ‫ﺇﻥﹼ"‬ ‫ﰊ‬
‫"ﺭ ‪‬‬ ‫ﺫﻛﺮ" ﲟﺮﱘ ‪.‬‬ ‫‪.‬‬
‫ﱯ‬
‫"ﻟﻠــﻨ ‪‬‬ ‫ﻭﺍﻟﺰﺧﺮﻑ ﻭﻗﺪﻡ‬
‫ﻧﺬﻳﺮ ﺑﺎﳌﻠﻚ ‪ ،‬ﻳﻜﺬﺑﻮﻥ‬ ‫ﺑﻔﺼﻠﺖ‪.‬‬ ‫ﻭﺃﺩﻏﻢ ﻻﻡ ﻗﻞ‬
‫ﺇﻥ" ‪،‬‬ ‫ﺍﻟﺘﻔﺨﻴﻢ ‪،‬‬
‫ﺑﺎﻟﻘﺼﺺ ‪ ،‬ﻳﻨﻘـﺬﻭﻥ‬ ‫ﻭﺑﻞ ﰲ ﺍﻟﺮﺍﺀ ‪.‬‬
‫ﱯ ﺇﻻ"‬
‫"ﺍﻟﻨ ‪‬‬ ‫ﻭﺧﻼﻓﻪ ﻭﺻﻼ‬
‫ـﺮﺩﻳﻦ‬
‫ـﻴﺲ ‪ ،‬ﻟﺘــ‬
‫ﺑــ‬
‫ـﺎﻷﺣﺰﺍ‬
‫ﺑـ‬ ‫ﻕ‬
‫ﻭﻭﻗﻔﹰﺎ ﰲ ﻓﺮ ﹴ‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪ ،‬ﺗﺮﲨﻮﻥ ‪،‬‬
‫ﺏ‬ ‫ﺑﺎﻟﺸﻌﺮﺍﺀ ‪ ،‬ﻭﻗﺪﻡ‬
‫ﻓﺎﻋﺘﺰﻟﻮﻥ ﺑﺎﻟـﺪﺧﺎﻥ ‪،‬‬
‫ﻓﺒﺎﻹﺑﺪﺍﻝ‬ ‫ﺍﻟﺘﺮﻗﻴﻖ ‪ -‬ﻭﺭﻗﻖ‬
‫ﻭﻧﺬﺭ ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﺑـﺎﻟﻮﺍﺩ‬
‫ﺍﻟﻼﻣﺎﺕ ﺇﻻ ﰲ ﺍﺳﻢ‬
‫ﺑــﺎﻟﻔﺠﺮ ‪ ،‬ﻭﺣــﺬﻑ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ‬
‫ﺍﳉﻼﻟﺔ ﻣﺒﺪﻭﺀًﺍ ﺑﻪ ﺃﻭ‬
‫ﻛﺎﳉﻮﺍﺏ ﺑﺴﺒﺄ ‪.‬‬ ‫ﻭﺻﻼ ‪.‬‬
‫ﻣﺴﺒﻮﻗﺎ ﺑﻔﺘﺢ ﺃﻭ‬
‫ﺿﻢ ‪.‬‬

‫‪76‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﺍﺑﻦ ﻓﺮﺡ ﻋﻦ ﺇﺳﻤﺎﻋﻴﻞ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ﺑﺈﺳﻜﺎﻥ ﺍﳍﺎﺀ ‪ ،‬ﻭﻗﺮﺃ ﳝﻞ ﻫﻮ ﺑﺎﻟﺒﻘﺮﺓ ﻭﰒ ﻫﻮ ﺑﺎﻟﻘﺼﺺ ﺑﻮﺟﻬﲔ ‪ :‬ﺍﻹﺳﻜﺎﻥ ﻭﺍﻟﻀﻢ ‪.‬‬
‫ﻭﻗﺮﺃ ﻛ ﹾﻔﺆ‪‬ﺍ ﺑﺎﻹﺳﻜﺎﻥ ‪ ،‬ﻭﻛﺬﺍ ﻫﺰ‪‬ﺅﺍ ﺣﻴﺚ ﻭﻗﻌﺖ ﺑﺎﻹﺳﻜﺎﻥ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ‬
‫ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "‪‬ﺑﻴﻮﺕ" ﻛﻴﻒ ﻭﻗﻌﺖ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﻗﺮﺃ "ﻓﻨﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭ"ﻻ ﺗﻌﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻌﲔ ﻭﺍﺧﺘﻼﺱ‬
‫ﻓﺘﺤﻬﺎ ‪ .‬ﻭﻗﺮﺃ "ﺷﻨ‪‬ﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ ‪ .‬ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ" ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ )ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻭﳝﺘﻨﻊ ﺍﻹﺩﺧﺎﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺣﻘﺎﻑ ﺑﺎﳊﺬﻑ ﻭﺻﻼ ‪.‬‬
‫ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ" ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ‪ .‬ﻭﻗﺮﺃ ﺍﻟﻨﺴﻴﺊ ﺑﺎﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﻗﺮ‪‬ﺑﺔ"‬
‫ﺑﺎﻟﺘﻮﺑﺔ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﻗﺮﺃ "ﻳﻬﺪﻱ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺢ ﺍﳍﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮﻣ‪‬ﺌﺬ" ‪‬ﻮﺩ ‪ ،‬ﻭ"ﻋﺬﺍﺏ ﻳﻮﻣ‪‬ﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮﻣ‪‬ﺌﺬ"‬
‫ﺑﺎﻟﻨﻤﻞ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ "ﻷﻫﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﳍﻤﺰ ‪ ،‬ﻭ"ﺭﻳ‪‬ﺎ" ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﺑﻼ ﳘﺰ ‪ .‬ﻭﻗﺮﺃ "ﰒ ﻟﹾﻴﻘﻄﻊ" ‪" ،‬ﰒ ﻟﹾﻴﻘﻀﻮﺍ"‬
‫ﺑﺎﳊﺞ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻼﻣﲔ ‪ .‬ﻭﻗﺮﺃ "ﻭﻟ‪‬ﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﻜﺴﺮ ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ ﻭﺍﻟﻄﻼﻕ ﺑﺘﺤﻘﻴﻖ‬
‫ﺍﳍﻤﺰ ﻣﻦ ﻏﲑ ﻳﺎﺀ ﻛﺎﻟﺴﻤﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﳜﺼﻤﻮﻥ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺤﺔ ﺍﳋﺎﺀ ‪ .‬ﻗﺮﺃ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ﺑﺴﻜﻮﻥ ﺍﻟﻮﺍﻭ‬
‫ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﺍﺻﻄﻔﻰ" ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻭﺻﻞ ‪ ،‬ﻭﻳﺒﺘﺪﺅ ‪‬ﺎ ﻣﻜﺴﻮﺭﺓ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹾﻜﺮ‪‬ﺍ" ﺑﺈﺳﻜﺎﻥ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ"‬
‫ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ ‪.‬‬

‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪،‬‬
‫ﻭﳘﺰﻫﺎ ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ‬
‫ﻫﺎ ﻳﺎ "ﻣﺮﱘ" – ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪ 9‬ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪،‬‬
‫ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪" ،‬ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ"‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ "ﺁﺗﺎ ﹶ‬
‫ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ‬
‫"ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ" ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ‬
‫ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪77‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﺃﺑﻲ ﺍﻟﺰﱠﻋ‪‬ﺮ‪‬ﺍﺀ ‪ 2‬ﻋﻦ ﺭﻭﺍﻳﺔ ﺇﺳﻤﺎﻋﻴﻞ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬

‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺟﺎﺀ ﺷﺎﺀ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ ﻣﻦ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ ﻣﻦ‬ ‫ﺍﳌﺪ‬ ‫ﺍﻹﻇﻬﺎﺭ‬ ‫ﺍﳍﻤﺰ‬ ‫ﻫﺎﺀ ﺍﻟﻜﻨﺎﻳﺔ‬

‫ﺍﻟﻨﻘﻞ‬

‫ﻣﻴﻢ ﺍﳉﻤﻊ ‪ -‬ﺍﻟﺮﺍﺀﺍﺕ ﻭﺍﻟﻼﻣﺎﺕ‬

‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬
‫ﺯﺍﺩ ﺯﺍﻏﻮﺍ‬ ‫ﻭﺭﺀﺍ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻛﻠﻤﺘﲔ‬ ‫ﻭﺍﻟﻘﺼﺮ ﻛﻠﻤﺔ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳌﻔﺮﺩ‬
‫ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ ﻭﺍﳌﺮ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﻣﺎ ﺯﺍﻍ ﺣﺎﻕ‬
‫ﻭﻃﻪ ﻭﻓﻮﺍﺻﻞ ‪11‬‬
‫ﺧﺎﻑ ﻃﺎﺏ‬
‫ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬
‫ﺿﺎﻕ ﺧﺎﺏ‬
‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪ ،‬ﻭﺣﻢ‬
‫ﺭﺍﻥ‬ ‫ﻭﻛﺎﻓﺮﻳﻦ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ﰲ ‪ :‬ﺍﻟﺪﺍﻋﻲ‬ ‫ﺃﺳﻜﻦ ﻭﻟﻴﺆﻣﻨـﻮﺍ‬ ‫ﻗﻠــﻞ‬ ‫ﻗﻠﻞ ﺍﻟﻜﻞ ﺇﻻ ﻃﻪ ﻭﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ ﻓﺒﺎﻟﻔﺘﺢ ‪.‬‬ ‫ﰲ ﺍﳌﻔﺘﻮﺣﺘﲔ‬ ‫ﻋﻨﺪ ﻓـﺘﺢ‬ ‫ﻗﺼﺮ‬ ‫ﺃﺩﻏﻢ "ﻭﻟﻘﺪ‬ ‫ﺣﻘﻖ ﻓﺎﺀ‬ ‫ﺻﻠﺔ ﻳﺆﺩﻩ‬

‫ﺣﻘﻖ ﰲ "ﺍﻟﺌﻦ" ﺍﻹﺧﺒﺎﺭﻳﺔ ﳓﻮ "ﻓﺎﻟﺌﻦ" ‪ ،‬ﻭﻧﻘﻞ ﻭﺣﻘﻖ ﰲ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻴﻮﻧﺲ ‪.‬‬

‫ﺑﺴﻤﻠﺔ ﻓﻘﻂ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻹﺳﻜﺎﻥ ﻭﲡﻮﺯ ﺍﻟﺼﻠﺔ‪ -‬ﺍﻟﺮﺍﺀﺍﺕ ﻭﺍﻟﻼﻣﺎﺕ ﻛﺎﺑﻦ ﻓﺮﺡ ‪.‬‬
‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ‪.‬‬

‫ﺇﺫﺍ ‪ ،‬ﺩﻋﺎﱐ ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ‬ ‫ﰊ ﺑـــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﻣــﻊ‬ ‫ﳓﻮ"ﺟﺎﺀ ﺃﺣﺪ"‬ ‫ﺍﳌﻨﻔﺼﻞ ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﻋﲔ ﱠﺫﺭ‪‬ﺃﻧـــﺎ"‬ ‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ‬
‫– ﻭﺍﺗﻘــﻮﱐ ﻳــﺎ ﺃﻭﱄ‬ ‫ﺗﺆﻣﻨــــﻮﺍ ﱄ‬ ‫ﺍﺑــﻦ‬ ‫ـﻘﻂ ﺍﻷﻭﱃ‬‫ﺃﺳـ‬ ‫ﻭﺗﻮﺳﻂ "ﺃﺃﻧـﺬﺭ‪‬ﻢ"‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﻻﻡ ﺑــﺎﻷﻋﺮﺍﻑ‬ ‫‪ ،‬ﻧﻮﻟــﻪ ‪،‬‬
‫ﺑﺎﻟﺒﻘﺮﺓ – ﻭﺧـﺎﻓﻮﱐ ﺇﻥ‬ ‫ﺑﺎﻟـــﺪﺧﺎﻥ –‬ ‫ﺳﻌﺪﺍﻥ‬ ‫ـﺮ‬‫ـﻊ ﺍﻟﻘﺼـ‬
‫ﻣـ‬ ‫ﺍﳌﺘﺼﻞ ‪ .‬ﺃﻭ ﻛﺴــﺮ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻣــــﻊ‬
‫ﻭﻧﺼــﻠﻪ‬
‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ – ﻭﺍﺧﺸﻮﱐ‬ ‫ﻱ ﺑﺎﻷﻧﻌـﺎﻡ‬
‫ﻭﳏﻴﺎ ‪‬‬ ‫ﻓﻘﻂ‪.‬‬ ‫ﻭﺍﻟﺘﻮﺳــﻂ ‪،‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ ﺍﻷﺻﺒﻬﺎﱐ ‪،‬‬
‫ﻭﻻ ﺑﺎﳌﺎﺋــﺪﺓ ‪ -‬ﻭﻗــﺪ‬ ‫ﺑﺎﻟﻨﺴﺎﺀ ‪،‬‬
‫ـﻜﻦ "ﺃﱐ‬
‫– ﻭﺃﺳـ‬ ‫ﻭﰲ ﺍﳌﺘﻔﻘــﺘﲔ‬ ‫ـﺎ" ‪:‬‬
‫"ﺃﺋﻨــ‬ ‫"ﻳﻌﺬﺏ ﻣ‪‬ﻦ"‬ ‫ﺃﻧﺘﻢ" ﰲ‬
‫ـﺎﻡ–‬
‫ﻫـﺪﺍﱐ ﻭﻻ ﺑﺎﻷﻧﻌـ‬ ‫ﻧﺆﺗﻪ ﻣﻨﻬﺎ‬
‫ﺃﻭﰲ" ﺑﻴﻮﺳﻒ –‬ ‫ﰲ ﺍﻟﻜﺴـــﺮ‬ ‫ﺗﺴﻬﻴﻞ ﻣﻊ‬ ‫ﺑــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﻣﻮﺍﺿﻌﻬﺎ‬
‫ﻛﻴﺪﻭﱐ ﻓﻼ ﺑﺎﻷﻋﺮﺍﻑ–‬
‫ﻭﱄ ﻓﻴﻬﺎ ﻣﺌﺎﺭﺏ‬ ‫ﻭﺍﻟﻀﻢ ﳓـﻮ‬ ‫ﺇﺩﺧــﺎﻝ ‪،‬‬ ‫ـﺐ‬‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ "ﺍﺭﻛــ‬ ‫ﺑﺎﻟﺸﻮﺭﻯ ‪،‬‬
‫ﻓﻼ ﺗﺴﹶﺄﹶﻟﻨ‪‬ﻲ ﻣﺎ ‪‬ﻮﺩ– ﻭﻻ‬ ‫ﺃﺭﺟــﻪ ‪،‬‬
‫ﺑﻄﻪ ‪ ،‬ﻭﺃﺳـﻜﻦ‬ ‫"ﻫﺆﻻﺀ ﺇﻥ" ‪،‬‬ ‫ﻭﻋﻨﺪ ﺿـﻢ‬ ‫ﻣ‪‬ﻌﻨﺎ" ‪‬ﻮﺩ ‪،‬‬ ‫ﻋﻤﺮﺍﻥ‬
‫ﲣﺰﻭﱐ ﰲ ‪‬ﻮﺩ ‪ -‬ﺗﺆﺗﻮﱐ‬
‫"ﻭﻣﻦ ﻣﻌﻲ ﻣـﻦ"‬ ‫"ﺃﻭﻟﻴﺎ ُﺀ ﺃﹸﻭﻟﺌﻚ"‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫ﺕ"‬
‫"ﻋــﺬ ‪‬‬ ‫ﻭﺍﻟﻨﺴﺎﺀ‬ ‫ﻳﺘﻘـــﻪ ‪،‬‬
‫ﻣﻮﺛﻘــﺎ ﺑﻴﻮﺳــﻒ –‬
‫ـﻌﺮﺍﺀ ‪،‬‬
‫ﺑﺎﻟﺸـــ‬ ‫ﺳــﻬﻞ ﺍﻷﻭﱃ‬ ‫ـﺰﻝ" ‪:‬‬
‫"ﺃﺀُﻧـ‬ ‫ﻭﳏﻤﺪ – ﺑﺎﻟــﺪﺧﺎﻥ‬ ‫ﻓﺄﻟﻘــﻪ ‪،‬‬
‫ﺃﺷﺮﻛﺘﻤﻮﱐ ﻣﻦ ﺑﺈﺑﺮﺍﻫﻴﻢ‬
‫ﻭﺃﺳﻜﻦ "ﺃﻭﺯﻋﲏ‬ ‫ﻣﻊ ﺍﻟﺘﻮﺳـﻂ‬ ‫ﺍﻟﺘﺴــﻬﻴﻞ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻏـــﺎﻓﺮ‬ ‫ﻳﺮﺿﻪ ﻟﻜﻢ‬
‫– ﻭﺗﻘﺒﻞ ﺩﻋﺎﺋﻲ ﺭﺑﻨـﺎ‬
‫ـﻞ‬‫ﺃﻥ" ﺑﺎﻟﻨﻤـــ‬ ‫ـﺮ ‪ ،‬ﺇﻻ‬ ‫ﻭﺍﻟﻘﺼـ‬ ‫ﻓﻘﻂ ‪.‬‬ ‫ﻭﺳﻠﻢ – ‪"،‬ﻳﻠـــﻬﺚ‬ ‫‪ ،‬ﻳﺄﺗـــﻪ‬
‫ﺑﺈﺑﺮﺍﻫﻴﻢ ‪ -‬ﺗـﺮﱐ ﺃﻧـﺎ‬
‫ﻭﺍﻷﺣﻘـــﺎﻑ ‪،‬‬ ‫"ﺑﺎﻟﺴــ ‪‬ﻮ ﺇﻻ"‬ ‫ﻭﻗﺮﺃ ﺃﺁﳍﺘﻨﺎ‬ ‫ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ّﺫﻟــــﻚ"‬
‫ﺑﺎﻟﻜﻬﻒ –ﻭﺍﻟﺒﺎﺩﻱ ﻭﻣﻦ‬ ‫ﻣﺆﻣﻨﺎ ﺑﻄﻪ‬
‫ﻭﺍﻧﻔﺮﺩ ﺑﺈﺳـﻜﺎﻥ‬ ‫ﺑﻴﻮﺳـــﻒ ‪،‬‬ ‫ﺑــﺎﻟﺰﺧﺮﻑ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﺑﺎﻷﻋﺮﺍﻑ ‪.‬‬
‫ﺑــﺎﳊﺞ – ﻭﺍﺗﺒﻌــﻮﱐ‬ ‫– ﻛﺴــﺮ‬
‫ـﻦ"‬
‫"ﻭﱄ ﺩﻳـــ‬ ‫ﱯ ﺇﻥ" ‪،‬‬
‫"ﻟﻠــﻨ ‪‬‬ ‫‪‬ﻤﺰﺗﲔ ﻋﻠﻰ‬ ‫ﺑﺎﻟﻘﺼﺮ ﻭﺃﻇﻬﺮ "ﻗﺪ"‬
‫ﺃﻫﺪﻛﻢ – ﺍﺗﺒﻌﻮﱐ ﻫـﺬﺍ‬ ‫ﺑ ‪‬ﻪ ﺍﻧﻈـﺮ‬
‫ﺑﺎﻟﺰﺧﺮﻑ– ﺍﻟﺪﺍﻋﻲ ﺇﱃ‬ ‫ـﺎﻓﺮﻭﻥ ‪-‬‬
‫ﺑﺎﻟﻜــ‬ ‫ﱯ ﺇﻻ"‬
‫"ﺍﻟـــﻨ ‪‬‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ ‪.‬‬ ‫ـﺪ ﺽ ‪،‬‬‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻋﻨـ‬
‫ﺃﺻﻞ ﻫﺎ ﻅ – ﻭﺃﻇﻬﺮ‬ ‫ﺑﺎﻷﻧﻌﺎﻡ ‪،‬‬
‫ﺑﺎﻟﻘﻤﺮ ‪" -‬ﺃﲤـﺪﻭﻧﲏ‬ ‫ﰐ ﺇﻥ"‬
‫ﻭﻓﺘﺢ "ﺇﺧﻮ ﹶ‬ ‫ﺑـــﺎﻷﺣﺰﺍﺏ‬
‫ﲟﺎﻝ" ﺑﺎﻟﻨﻤﻞ ‪ -‬ﻭﺣﺬﻑ‬ ‫ﺑﻴﻮﺳﻒ– "ﺗﺘﺒﻌﲏ‪‬‬ ‫ﻓﺒﺎﻹﺑـــﺪﺍﻝ‬ ‫ﺣﺮﻑ ﺗﻨﺒﻴﻪ( ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ‬ ‫ﻷﻫﻠـــ ‪‬ﻪ‬
‫ﻭﻋﻴﺪ ﺑـﺈﺑﺮﺍﻫﻴﻢ ﻭﻕ ‪،‬‬ ‫ﺃﻓﻌﺼﻴﺖ" ﺑﻄـﻪ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ ﻭﺻﻼ‬ ‫ﺃﻭ ﺑﺎﻟﺘﻮﺳﻂ ﻋﻨﺪ ﺣﺮﻭﻓﻬﺎ‬ ‫ﺍﻣﻜﺜﻮﺍ ﺑﻄﻪ‬
‫ﻧﻜﲑ ﺑﺎﳊﺞ ﻭﺳﺒﺄ ﻭﻓﺎﻃﺮ‬ ‫)ﻓﺘﺤﻬﺎ ﻭﺻـﻼ‬ ‫‪.‬‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ )ﺝ ‪ ،‬ﻅ ‪،‬‬ ‫ﻭﺍﻟﻘﺼﺺ‬
‫ﻭﺍﳌﻠﻚ ‪ ،‬ﻧﺬﻳﺮ ﺑﺎﳌﻠﻚ ‪،‬‬ ‫ﻭﺃﺛﺒﺘﻬﺎ ﺳـﺎﻛﻨﺔ‬ ‫‪،‬‬ ‫ﺃﺻﻞ ﻫﺎ ﳘﺰﺓ ﺙ‬ ‫‪.‬‬
‫ﻳﻜـﺬﺑﻮﻥ ﺑﺎﻟﻘﺼـﺺ ‪،‬‬ ‫ﻭﻗﻔﺎ( – ﻭﻓـﺘﺢ‬ ‫ﺍﺳﺘﻔﻬﺎﻡ ﻭﺣــﺮﻭﻑ‬ ‫ﻭﻗﺼﺮ"ﻋﻠﻴﻪ‬
‫ﻳﻨﻘﺬﻭﻥ ﺑﻴﺲ ‪ ،‬ﻟﺘـﺮﺩﻳﻦ‬ ‫ﺇﻥﹼ"‬ ‫"ﺭﰊ‬ ‫ﺃﺑﺪﻟﺖ ﻫﺎ ًﺀ( ‪ ،‬ﺍﻟﺼﻔﲑ( ‪،‬‬
‫" ﺣﻴــﺚ‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪ ،‬ﺗﺮﲨـﻮﻥ ‪،‬‬ ‫ﺑﻔﺼﻠﺖ‪.‬‬ ‫ﻭﺃﻇﻬـــﺮ‬ ‫ﻭﺳﻬﻞ‬ ‫ـﺖ‬ ‫ﻭﻗﻌــ‬
‫ﻓﺎﻋﺘﺰﻟﻮﻥ ﺑﺎﻟـﺪﺧﺎﻥ ‪،‬‬ ‫"ﻳﺲ" ﺑﺄﻭﻝ‬ ‫"ﺃﺭﺃﻳﺖ"‬
‫ﻭﻧﺬﺭ ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﺑـﺎﻟﻮﺍﺩ‬ ‫ﻭﺑﻌــﺪﻫﺎ‬
‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﻳﺲ ‪ ،‬ﻭ"ﻥ"‬
‫ﺑــﺎﻟﻔﺠﺮ ‪ ،‬ﻭﺣــﺬﻑ‬ ‫ﻛﻴﻒ ﻭﻗﻌﺖ ﺑﺄﻭﻝ ﺍﻟﻘﻠﻢ ‪،‬‬ ‫ﻣﺘﺤﺮﻙ ‪،‬‬
‫ﻛﺎﳉﻮﺍﺏ ﺑﺴﺒﺄ ‪ ،‬ﺍﻟﺘﻼﻕ‬ ‫ﻭ"ﻛﻬﻴﻌﺺ‬ ‫ﻭ"ﺗــﻮﻻﻩ‬
‫‪.‬‬
‫‪ ،‬ﻭﺍﻟﺘﻨﺎﺩ ﺑﻐﺎﻓﺮ ‪.‬‬ ‫ﻓﺄﻧﻪ" ﺑﺎﳊﺞ‬
‫ﺫﻛﺮ" ﲟﺮﱘ‪.‬‬
‫‪ ،‬ﻭﺃﺩﻏﻢ ﻻﻡ‬ ‫‪،‬‬
‫ﻗﻞ ﻭﺑﻞ ﰲ‬ ‫ﻭ"ﻭﺃﺷﺮﻛﻪ‬
‫ﺍﻟﺮﺍﺀ ‪.‬‬ ‫ﰲ" ﺑﻄﻪ ‪.‬‬

‫‪78‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﺃﺑﻲ ﺍﻟﺰﱠﻋ‪‬ﺮ‪‬ﺍﺀ ﻋﻦ ﺇﺳﻤﺎﻋﻴﻞ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ﺑﻀﻢ ﻫ‪‬ﻮ ‪ ،‬ﻭﻛﺴﺮ ﻫ‪‬ﻲ ‪ ،‬ﻭﻗﺮﺃ ﳝﻞ ﻫ‪‬ﻮ ﺑﺎﻟﺒﻘﺮﺓ ﻭﰒ ‪‬ﻫ ‪‬ﻮ ﺑﺎﻟﻘﺼﺺ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﻗﺮﺃ ﻛ ﹾﻔﺆ‪‬ﺍ‬
‫ﺑﺎﻹﺳﻜﺎﻥ ‪ ،‬ﻭﻛﺬﺍ ﻫﺰ‪‬ﺅﺍ ﺣﻴﺚ ﻭﻗﻌﺖ ﺑﺎﻹﺳﻜﺎﻥ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ‬
‫"ﺑ‪‬ﻴﻮﺕ" ﻛﻴﻒ ﻭﻗﻌﺖ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﻗﺮﺃ "ﻓﻨﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭ"ﻻ ﺗﻌﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻌﲔ ﻭﺍﺧﺘﻼﺱ ﻓﺘﺤﻬﺎ ‪.‬‬
‫ﻭﻗﺮﺃ "ﺷﻨ‪‬ﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﺎﻹﺳﻜﺎﻥ ‪ .‬ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ" ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫)ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ ‪ ،‬ﻭﳝﺘﻨﻊ ﺍﻹﺩﺧﺎﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺣﻘﺎﻑ ﺑﺎﳊﺬﻑ ﻭﺻﻼ ‪ .‬ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ"‬
‫ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ‪ .‬ﻭﻗﺮﺃ ﺍﻟﻨﺴﻴﺊ ﺑﺎﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﻗﺮ‪‬ﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﻳﻬﺪﻱ" ﺑﺎﺧﺘﻼﺱ ﺍﻟﻔﺘﺢ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮﻣ‪‬ﺌﺬ" ‪‬ﻮﺩ ‪ ،‬ﻭ"ﻋﺬﺍﺏ ﻳﻮﻣ‪‬ﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮﻣ‪‬ﺌﺬ" ﺑﺎﻟﻨﻤﻞ ﺑﺎﻟﻜﺴﺮ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﻷﻫﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﳍﻤﺰ ‪ ،‬ﻭ"ﺭﻳ‪‬ﺎ" ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﺑﻼ ﳘﺰ ‪ ،‬ﻭﻗﺮﺃ "ﰒ ﻟﹾﻴﻘﻄﻊ" ‪" ،‬ﰒ ﻟﹾﻴﻘﻀﻮﺍ" ﺑﺎﳊﺞ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻼﻣﲔ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﻭﻟ‪‬ﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﻜﺴﺮ ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ ﻭﺍﻟﻄﻼﻕ ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰ ﻣﻦ ﻏﲑ ﻳﺎﺀ ﻛﺎﻟﺴﻤﺎﺀ ‪.‬‬
‫ﻭﻗﺮﺃ "ﳜﺼﻤﻮﻥ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺤﺔ ﺍﳋﺎﺀ ‪ .‬ﻗﺮﺃ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ﺑﺴﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﺍﺻﻄﻔﻰ"‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻭﺻﻞ ‪ ،‬ﻭﻳﺒﺘﺪﺅ ‪‬ﺎ ﻣﻜﺴﻮﺭﺓ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹾﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ" ﺑﺎﻟﻮﺍﻗﻌﺔ‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ‪.‬‬

‫ﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪،‬‬
‫ﻭﳘﺰﻫﺎ ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ‬
‫ﻫﺎ ﻳﺎ "ﻣﺮﱘ" – ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪ 9‬ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪،‬‬
‫ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪" ،‬ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ"‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ "ﺁﺗﺎ ﹶ‬
‫ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ‬
‫"ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ" ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ‬
‫ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪79‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ 1‬ﻋﻦ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺍﻟﻤ‪‬ﺴ‪‬ﻴ‪‬ﺒﹺﻲ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬

‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺟﺎﺀ ﺷﺎﺀ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳌﺪ‬ ‫ﺍﻟﻨﻘﻞ‬ ‫ﺍﻹﻇﻬﺎﺭ‬ ‫ﺍﳍﻤﺰ‬ ‫ﻣﻴﻢ‬ ‫ﻫﺎﺀ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬
‫ﺯﺍﺩ ﺯﺍﻏﻮﺍ ﻣﺎ‬ ‫ﻭﺭﺀﺍ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻭﺍﻟﻘﺼﺮ ﻣﻦ ﻛﻠﻤﺔ ﻣﻦ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳌﻔﺮﺩ‬ ‫ﺍﳉﻤﻊ‬ ‫ﺍﻟﻜﻨﺎﻳﺔ‬
‫ﺯﺍﻍ ﺣﺎﻕ‬ ‫ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ ﻭﺍﳌﺮ‬
‫ﺧﺎﻑ ﻃﺎﺏ‬ ‫ﻭﻃﻪ ﻭﻓﻮﺍﺻﻞ ‪11‬‬
‫ﻛﻠﻤﺘﲔ‬ ‫–‬
‫ﺿﺎﻕ ﺧﺎﺏ‬ ‫ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬ ‫ﺍﻟﺮﺍﺀﺍﺕ‬
‫ﺭﺍﻥ‬ ‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪،‬‬ ‫ﻭﺍﻟﻼﻣﺎ‬
‫ﻭﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ‬ ‫ﺕ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ‪" :‬ﺗﺮﱐ ﺃﻧﺎ"‬ ‫ﱄ ﺩﻳـﻦ"‬

‫ﻓﺘﺢ "ﻭ ﹶ‬ ‫ﻓﺘﺢ‬ ‫ﻓﺘﺢ‬ ‫ﰲ‬ ‫ﻗﺼﺮ ﻋﻨﺪ ﻓﺘﺢ‬ ‫ﺣﻘﻖ ﰲ‬ ‫ـﻢ‬‫ﺣﻘﻖ ﻓﺎﺀ ﺃﺩﻏـــ‬ ‫ﻗﺼﺮ ﻳـﺆﺩﻩ‬

‫ﺑﺴﻤﻠﺔ ﻓﻘﻂ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻟﺼﻠﺔ )ﻋﻦ ﺍﺑﻦ ﳎﺎﻫﺪ( ﻭﳚﻮﺯ ﺍﻹﺳﻜﺎﻥ ‪-‬ﺭﺍﺀﺍﺗﻪ ﻭﻻﻣﺎﺗﻪ ﻛﺎﺑﻦ ﻓﺮﺡ ‪.‬‬
‫ﺃﺩﻏﻢ ﺑﻐﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ‪ ،‬ﻭﻗﺮﺃ ﺑﺎﻹﻇﻬﺎﺭ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ﺇﻻ ﺍﻟﻐﲔ ﻭﺍﳋﺎﺀ ﻓﺒﺎﻹﺧﻔﺎﺀ ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺑﺬﻟﻚ ‪.‬‬

‫ﺑﺎﻟﻜﻬﻒ ‪ ،‬ﻭ"ﺍﺗﺒﻌـﻮﱐ‬ ‫ﺑﺎﻟﻜﺎﻓﺮﻭﻥ ﻓﻘﻂ ‪،‬‬ ‫ﺍﳌﻔﺘﻮﺣﺘ‬ ‫ﺍﳌﻨﻔﺼﻞ ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫"ﺍﻟﺌﻦ"‬
‫ﺍﻟﻜﻠﻤﺔ ﻭﻻﻡ "ﻳﻌﺬ ‪‬‬
‫ﺏ ‪‬ﻣﻦ"‬ ‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ‬
‫ﺃﻫــﺪﻛﻢ" ﺑﻐــﺎﻓﺮ ‪،‬‬ ‫ﻭﺃﺳﻜﻦ "ﻭﻟﻴﺆﻣﻨﻮﺍ‬ ‫ﻳـــﻦ‬ ‫ﻭﺗﻮﺳﻂ "ﺃﺃﻧﺬﺭ‪‬ﻢ‬ ‫ـﺔ‬
‫ﺍﻹﺧﺒﺎﺭﻳـ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﻋﲔ‬ ‫‪ ،‬ﻧﻮﻟــﻪ ‪،‬‬
‫"ﺃﲤﺪﻭﻧﲏ ﲟﺎﻝ" ﺑﺎﻟﻨﻤـﻞ‬ ‫ـﻮ‬ ‫ﳓــ‬ ‫ﻓﻘﻂ ﺑﺎﻟﺒﻘﺮﺓ‪.‬‬
‫ﰊ" ﺑـــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﳓﻮ"ﺟﺎﺀ‬ ‫ﺍﳌﺘﺼﻞ ‪ " .‬ﺃﻭ‬ ‫ﺍﻟﻜﻠﻤﺔ ﺇﻻ‬ ‫ﻭﻧﺼـــﻠﻪ‬
‫ﻓﻘﻂ ‪.‬‬ ‫"ﻓﺎﻟﺌﻦ"‪،‬‬ ‫ﺕ"‬
‫ﻭﺃﻇﻬﺮ"ﻋ ﹾﺬ ‪‬‬
‫"ﺗﺆﻣﻨـــﻮﺍ ﱄ"‬ ‫ﺃﺣــﺪ"‬ ‫ﻛﺴــﺮ‬ ‫"ﺑﲑ" ﺑﺎﳊﺞ‬ ‫ﺑﺎﻟﻨﺴــﺎﺀ ‪،‬‬
‫ﺣﺬﻑ ﻭﺻﻼ ﻭﻭﻗﻔﹰـﺎ ‪:‬‬ ‫ﻭﻧﻘﻞ ﰲ‬ ‫ﺑﺎﻟـــﺪﺧﺎﻥ‬
‫ﺑﺎﻟـــﺪﺧﺎﻥ –‬ ‫ﺃﺳــﻘﻂ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﻓﻘﻂ ﻓﻘﺪ‬ ‫ﻧﺆﺗﻪ ﻣﻨـﻬﺎ‬
‫"ﺍﻟﺪﺍﻉ ﺇﺫﺍ" ‪" ،‬ﺩﻋـﺎﻥ‬ ‫"ﺀﺁﻟــﻦ"‬ ‫ﻭﻏﺎﻓﺮ ‪" ،‬ﻭﻟﻘ ‪‬ﺪ‬
‫ﻱ" ﺑﺎﻷﻧﻌﺎﻡ‬
‫"ﻭﳏﻴﺎ ‪‬‬ ‫ﺍﻷﻭﱃ ﻣﻊ‬ ‫ـﺎ" ‪:‬‬
‫"ﺃﺋﻨـ‬ ‫ﺃﺑﺪﳍﺎ ‪.‬‬ ‫ﺑﺎﻟﺸﻮﺭﻯ ‪،‬‬
‫ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ" – "ﻭﺍﺗﻘﻮﻥ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‬ ‫ﹶﺫﺭ‪‬ﺃﻧــــﺎ"‬
‫ـﻜﻦ "ﺃﱐ‬
‫– ﻭﺃﺳـ‬ ‫ﺍﻟﻘﺼــﺮ‬ ‫ﺗﺴــﻬﻴﻞ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ‬ ‫ﺃﺭﺟﻪ ‪ ،‬ﻳﺘﻘﻪ‬
‫ﻳــﺎ ﺃﻭﱄ" ﺑــﺎﻟﺒﻘﺮﺓ –‬ ‫ﺑﻴﻮﻧﺲ ‪.‬‬ ‫ﺑــﺎﻷﻋﺮﺍﻑ–‬
‫ﺃﻭﰲ" ﺑﻴﻮﺳﻒ ‪-‬‬ ‫ﻭﺍﻟﺘﻮﺳﻂ‬ ‫ﻣـــﻊ‬ ‫ﺃﻧﺘﻢ" ﰲ‬ ‫‪ ،‬ﻓﺄﻟﻘــﻪ ‪،‬‬
‫"ﻭﺧــﺎﻓﻮﻥ ﺇﻥ" ﺑــﺂﻝ‬ ‫ﻭﺃﻇﻬﺮ "ﻗـﺪ"‬
‫"ﺇﺧـــﻮﰐ ﺇﻥ"‬ ‫‪ ،‬ﻭﰲ‬ ‫ﺇﺩﺧﺎﻝ ‪،‬‬ ‫ﻣﻮﺍﺿﻌﻬﺎ‬ ‫ﻳﺮﺿﻪ ﻟﻜﻢ‬
‫ﻋﻤﺮﺍﻥ – "ﻭﺍﺧﺸـﻮﻥ‬ ‫ﻋﻨﺪ ﺽ ‪ ،‬ﻅ ‪،‬‬
‫ﺑﻴﻮﺳﻒ – "ﻭﱄ‬ ‫ﺍﳌﺘﻔﻘﺘﲔ‬ ‫ﻭﻋﻨــﺪ‬ ‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ‬ ‫– ﺿﻢ "ﺑ ‪‬ﻪ‬
‫ﻭﻻ" ﺑﺎﳌﺎﺋﺪﺓ – "ﻭﻗـﺪ‬ ‫ﺐ ‪‬ﻣﻌﻨﺎ"‬ ‫"ﺍﺭﻛ ‪‬‬
‫ﻓﻴﻬﺎ ﻣﺌﺎﺭﺏ" ﺑﻄﻪ‬ ‫ﰲ ﺍﻟﻜﺴﺮ‬ ‫ﺿـــﻢ‬ ‫ﻋﻤﺮﺍﻥ‬ ‫ﺍﻧﻈـــﺮ"‬
‫ﻫﺪﺍﻥ ﻭﻻ" ﺑﺎﻷﻧﻌـﺎﻡ–‬ ‫ﺚ‬
‫‪‬ﻮﺩ ‪" ،‬ﻳﻠﻬ ﹾ‬
‫"ﻛﻴـــﺪﻭﻥ ﻓـــﻼ"‬
‫‪" ،‬ﻭﻣﻦ ﻣﻌﻲ ﻣﻦ"‬ ‫ﻭﺍﻟﻀــﻢ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﻭﺍﻟﻨﺴﺎﺀ‬ ‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬
‫ﹶﺫﻟــــﻚ"‬
‫ﺑﺎﻷﻋﺮﺍﻑ– "ﻓﻼ ﺗﺴﹶﺄﹶﻟ ‪‬ﻦ‬ ‫ـﻌﺮﺍﺀ ‪،‬‬
‫ﺑﺎﻟﺸـــ‬ ‫ﳓـــﻮ‬ ‫"ﺃﺀُﻧﺰﻝ"‬ ‫ﻭﳏﻤﺪ –‬ ‫ﻭﺿﻢ "ﻷﻫﻠ ‪‬ﻪ‬
‫ـﺎﻷﻋﺮﺍﻑ –‬ ‫ﺑـ‬
‫ﻣﺎ" ‪‬ﻮﺩ– "ﻭﻻ ﲣـﺰﻭﻥ‬ ‫"ﺃﻭﺯﻋـــﲏ ﺃﻥ"‬ ‫ـﺆﻻﺀ‬
‫"ﻫـ‬ ‫‪:‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺍﻣﻜﺜﻮﺍ" ﺑﻄﻪ‬
‫ـﺎﺀ‬
‫ـﺮ ﺗـ‬ ‫ﻭﺃﻇﻬـ‬
‫ـﻮﻥ‬
‫ـﻮﺩ – "ﺗﺆﺗـ‬
‫ﰲ" ‪ ‬ـ‬ ‫ﺑﺎﻟﻨﻤﻞ ﻭﺍﻷﺣﻘﺎﻑ‬ ‫ﺇﻥ"‪،‬‬ ‫ﺍﻟﺘﺴﻬﻴﻞ‬ ‫ﻭﺳﻠﻢ –‬ ‫ﻭﺍﻟﻘﺼﺺ ‪.‬‬
‫ﺍﻟﺘﺄﻧﻴﺚ ﻗﺒـﻞ‬
‫ﻣﻮﺛﻘــﺎ" ﺑﻴﻮﺳــﻒ –‬ ‫ﺇﻥﹼ"‬ ‫‪" ،‬ﺭﰊ‬ ‫"ﺃﻭﻟﻴــﺎ ُﺀ‬ ‫ﻣـــﻊ‬ ‫ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ‬ ‫ﻭﻗــــﺮﺃ‬
‫ﺃﹸﻭﻟﺌــﻚ"‬ ‫ﺣﺮﻭﻓﻬﺎ )ﺝ ‪،‬‬
‫"ﺃﺷــﺮﻛﺘﻤﻮﻥ ﻣــﻦ"‬ ‫ﺑﻔﺼــﻠﺖ" ‪- ،‬‬ ‫ﺍﻹﺩﺧﺎﻝ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ‬ ‫"ﻭﺃﺷــﺮﻛ ‪‬ﻪ‬
‫ﺳــﻬﻞ‬ ‫ﻅ ‪ ،‬ﺙ‬
‫ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺗﻘﺒﻞ ﺩﻋﺎﺀ‬ ‫ﻭﺃﺳﻜﻦ "ﺗﺘـﺒﻌﲏ‪‬‬ ‫‪.‬‬ ‫ﺑﺎﻟﻘﺼﺮ‬ ‫ﰲ" ﺑﻄــﻪ‬
‫ﺍﻷﻭﱃ ﻣﻊ‬ ‫ﻭﺣـــﺮﻭﻑ‬
‫ﺭﺑﻨﺎ" ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺍﻟﺒﺎﺩ‬ ‫ﺃﻓﻌﺼﻴﺖ" ﺑﻄـﻪ‬ ‫ﻭﻗـــﺮﺃ‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﺑﺎﻟﺼــﻠﺔ ‪.‬‬
‫ﻭﻣــﻦ" ﺑــﺎﳊﺞ ––‬ ‫ﺍﻟﺘﻮﺳﻂ‬ ‫ﺍﻟﺼﻔﲑ( ‪،‬‬
‫)ﺃﺛﺒﺘﻬﺎ ﺳـﺎﻛﻨﺔ‬ ‫ﺃﺁﳍﺘﻨــﺎ‬ ‫ﺃﺻﻞ ﻫﺎ‬ ‫ﻭﻗﺼﺮ"ﻋﻠﻴﻪ"‬
‫"ﺍﺗﺒﻌـــﻮﻥ ﻫـــﺬﺍ"‬ ‫ﻭﺍﻟﻘﺼﺮ ‪،‬‬ ‫ﻭﺃﻇﻬﺮ "ﻳﺲ"‬
‫ﻭﺻﻼ ﻭﺣـﺬﻓﻬﺎ‬ ‫ﺑﺎﻟﺰﺧﺮﻑ‬ ‫ﺣﺮﻑ ﺗﻨﺒﻴﻪ(‬ ‫ﺣﻴـــﺚ‬
‫ﺑﺎﻟﺰﺧﺮﻑ– "ﺍﻟﺪﺍﻉ ﺇﱃ"‬ ‫ﺇﻻ‬ ‫ﺑﺄﻭﻝ ﻳـﺲ ‪،‬‬
‫ﻭﻗﻔﺎ( ‪.‬‬ ‫‪‬ﻤﺰﺗﲔ‬ ‫ﺃﻭ ﺑﺎﻟﺘﻮﺳﻂ‬ ‫ﻭﻗﻌـــﺖ‬
‫ﺑﺎﻟﻘﻤﺮ – "ﺍﻟﺘﻼﻕ ﻳﻮﻡ" ‪،‬‬ ‫"ﺑﺎﻟﺴــ ‪‬ﻮ‬ ‫ﻭ"ﻥ" ﺑــﺄﻭﻝ‬
‫ﻋﻠـــﻰ‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﻭﺑﻌـــﺪﻫﺎ‬
‫ﻭ"ﺍﻟﺘﻨﺎﺩ ﻳﻮﻡ" ﺑﻐـﺎﻓﺮ ‪.‬‬ ‫ﺇﻻ"‬ ‫ﺍﻟﻘﻠــــﻢ ‪،‬‬
‫ﺍﻻﺳﺘﻔﻬﺎﻡ‬ ‫ﺃﺻﻞ ﻫﺎ ﳘﺰﺓ‬ ‫ﻣﺘﺤــﺮﻙ ‪،‬‬
‫"ﻭﻋﻴﺪ" ﺑﺈﺑﺮﺍﻫﻴﻢ ﻭﻕ ‪،‬‬ ‫ﺑﻴﻮﺳﻒ ‪،‬‬ ‫ﻭ"ﻛﻬــﻴﻌﺺ‬
‫‪.‬‬ ‫ﺍﺳﺘﻔﻬﺎﻡ‬ ‫ـﻮﻻﻩ‬
‫ﻭ"ﺗــ‬
‫"ﻧﻜﲑ" ﺑـﺎﳊﺞ ﻭﺳـﺒﺄ‬ ‫ﱯ‬
‫"ﻟﻠــﻨ ‪‬‬ ‫ﺫﻛﺮ" ﲟﺮﱘ ‪.‬‬
‫ﺃﺑﺪﻟﺖ ﻫﺎ ًﺀ( ‪،‬‬ ‫ﻓﺄﻧﻪ" ﺑﺎﳊﺞ‪.‬‬
‫ﻭﻓﺎﻃﺮ ﻭﺍﳌﻠﻚ ‪" ،‬ﻧﺬﻳﺮ"‬ ‫ﺇﻥ" ‪،‬‬ ‫ـﺮ ﻻﻡ‬ ‫ﻭﺃﻇﻬــ‬
‫ﻭﺳﻬﻞ‬ ‫ﻭﻗﺮﺃ ﻳﺄﺗـ ‪‬ﻪ‬
‫ـﺬﺑﻮﻥ"‬‫ـﻚ ‪" ،‬ﻳﻜـ‬‫ﺑﺎﳌﻠـ‬ ‫ﱯ‬
‫"ﺍﻟــﻨ ‪‬‬ ‫"ﺑﻞ" ﻭ"ﻗـﻞ"‬
‫"ﺃﺭﺃﻳﺖ"‬ ‫ﻣﺆﻣﻨﺎ ﺑﻄـﻪ‬
‫ﺑﺎﻟﻘﺼﺺ ‪" ،‬ﻳﻨﻘـﺬﻭﻥ"‬ ‫ﻋﻨﺪ ﺍﻟﺮﺍﺀ ﳓﻮ‬
‫ﺇﻻ"‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‬ ‫ﺑ ـﻮﺟﻬﲔ ‪:‬‬
‫ﺑــﻴﺲ ‪" ،‬ﻟﺘــﺮﺩﻳﻦ"‬ ‫"ﺑ ﹾﻞ ﺭﺑﻜﻢ" ‪،‬‬
‫ـﺎﻷﺣﺰﺍ‬
‫ﺑـ‬ ‫ﻛﻴﻒ ﻭﻗﻌﺖ‬ ‫ﺍﻟﻘﺼﺮ )ﻋﻦ‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪" ،‬ﺗﺮﲨﻮﻥ" ‪،‬‬ ‫"ﻗ ﹾﻞ ﺭﺏ" ﻣﻊ‬
‫ﺏ‬ ‫‪.‬‬ ‫ﺃﰊ ﺍﳊﺴﻦ(‬
‫"ﻓﺎﻋﺘﺰﻟﻮﻥ" ﺑﺎﻟـﺪﺧﺎﻥ ‪،‬‬ ‫ﺍﻟﻮﺍﺳﻄﻲ ‪.‬‬
‫ﻓﺒﺎﻹﺑﺪﺍﻝ‬ ‫ﻭﺍﻟﺼﻠﺔ )ﻋﻦ‬
‫ﻭ"ﻧﺬﺭ" ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﺑﺎﻟﻮﺍﺩ"‬
‫ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺃﰊ ﺍﻟﻔﺘﺢ( ‪.‬‬
‫ﺑﺎﻟﻔﺠﺮ ‪" ،‬ﻛـﺎﳉﻮﺍﺏ"‬
‫ﻭﺻﻼ ‪.‬‬
‫ﺑﺴﺒﺄ‬

‫‪80‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺍﻟﻤ‪‬ﺴ‪‬ﻴ‪‬ﺒﹺﻲ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ﺑﻀﻢ ﻫﺎﺀ ﺍﻷﻭﻝ ﻭﻛﺴﺮ ﻫﺎﺀ ﺍﻟﺜﺎﱐ ‪ ،‬ﻭﻗﺮﺃ "ﰒ ﻫ‪‬ﻮ" ﺑﺎﻟﻘﺼﺺ ﺑﺎﻟﻀﻢ ‪ ،‬ﻭﻗﺮﺃ ﳝﻞ ‪‬ﻫﻮ‬
‫ﺑﺎﻟﺒﻘﺮﺓ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺃﺳﻜﻦ "ﻛ ﹾﻔﺆ‪‬ﺍ" ﺑﺎﻹﺧﻼﺹ ‪ ،‬ﻭﺿﻢ "ﻫ ‪‬ﺰﺅﺍ" ﺣﻴﺚ ﻭﻗﻌﺖ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪،‬‬
‫ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "ﹺﺑﻴﻮﺕ" ﻛﻴﻒ ﻭﻗﻌﺖ ﺑﺎﻟﻜﺴﺮ ‪ .‬ﻭﻗﺮﺃ "ﻓﻨﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭ"ﻻ ﺗﻌﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ ﺑﺈﺳﻜﺎﻥ‬
‫ﺍﻟﻌﲔ ﻭﺍﺧﺘﻼﺱ ﻓﺘﺤﻬﺎ ‪ .‬ﻭﻗﺮﺃ "ﺷﻨ‪‬ﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ ‪ .‬ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ"‬
‫ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ )ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻭﳝﺘﻨﻊ ﺍﻹﺩﺧﺎﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ‬
‫ﻭﺍﻷﺣﻘﺎﻑ ﺑﺎﳊﺬﻑ ﻭﺻﻼ ‪ .‬ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ" ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﺍﻟﻨﺴﻴﺊ" ﺑﺎﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﻗ ‪‬ﺮﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻳﻬﺪﻱ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺢ ﺍﳍﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮ ‪‬ﻣﺌﺬ" ‪‬ﻮﺩ ‪،‬‬
‫ﻭ"ﻋﺬﺍﺏ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﻟﻨﻤﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ "ﻷﻫﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﳍﻤﺰ ‪ ،‬ﻭ"ﺭﻳ‪‬ﺎ" ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﺑﻼ‬
‫ﳘﺰ ‪ .‬ﻭﻗﺮﺃ "ﰒ ﻟﹾﻴﻘﻄﻊ" ‪" ،‬ﰒ ﻟﹾﻴﻘﻀﻮﺍ" ﺑﺎﳊﺞ ‪" ،‬ﻭﹾﻟﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ‬
‫ﻭﺍﻟﻄﻼﻕ ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰ ﻣﻦ ﻏﲑ ﻳﺎﺀ ﻛﺎﻟﺴﻤﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﳜﺼﻤﻮﻥ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺤﺔ ﺍﳋﺎﺀ ‪ .‬ﻗﺮﺃ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ‬
‫ﺑﺴﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﺃﺻﻄﻔﻰ" ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻗﻄﻊ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﳊﺎﻟﲔ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹸﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ‬
‫ﺑﻀﻢ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ" ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ ‪.‬‬

‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪،‬‬
‫ﻭﳘﺰﻫﺎ ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ‬
‫ﻫﺎ ﻳﺎ "ﻣﺮﱘ" – ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪ 9‬ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪،‬‬
‫ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪" ،‬ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ"‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ "ﺁﺗﺎ ﹶ‬
‫ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ‬
‫"ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ" ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ‬
‫ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪81‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﻣﺤﻤﺪ ﺑﻦ ﺳ‪‬ﻌ‪‬ﺪ‪‬ﺍﻥ‪ 2 ‬ﻋﻦ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺍﻟﻤ‪‬ﺴ‪‬ﻴ‪‬ﺒﹺﻲ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬

‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺟﺎﺀ ﺷﺎﺀ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳌﺪ‬ ‫ﺍﻟﻨﻘﻞ‬ ‫ﺍﻹﻇﻬﺎﺭ ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳍﻤﺰ‬ ‫ﻣﻴﻢ‬ ‫ﻫﺎﺀ ﺍﻟﻜﻨﺎﻳﺔ‬

‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬

‫ﺯﺍﺩ ﺯﺍﻏﻮﺍ‬ ‫ﻭﺭﺀﺍ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻣﻦ‬ ‫ﻭﺍﻟﻘﺼﺮ ﻣﻦ ﻛﻠﻤﺔ‬ ‫ﺍﳌﻔﺮﺩ‬ ‫ﺍﳉﻤﻊ‬
‫ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ‬
‫ﻣﺎ ﺯﺍﻍ ﺣﺎﻕ‬
‫ﻛﻠﻤﺘﲔ‬ ‫‪-‬‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﻭﺍﳌﺮ ﻭﻃﻪ‬
‫ﺧﺎﻑ ﻃﺎﺏ‬ ‫ﺍﻟﺮﺍﺀﺍﺕ‬
‫ﻭﻓﻮﺍﺻﻞ ‪11‬‬
‫ﺿﺎﻕ ﺧﺎﺏ‬ ‫ﻭﺍﻟﻼﻣﺎ‬
‫ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬
‫ﺭﺍﻥ‬ ‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪،‬‬ ‫ﺕ‬

‫ﻭﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ‪" :‬ﺗﺮﱐ ﺃﻧـﺎ"‬ ‫ﱄ ﺩﻳﻦ"‬

‫ﻓﺘﺢ "ﻭ ﹶ‬ ‫ﻓﺘﺢ‬ ‫ﰲ‬ ‫ﻋﻨﺪ ﻓﺘﺢ‬ ‫ﻗﺼﺮ‬ ‫ﺣﻘﻖ‬ ‫ﺏ ‪‬ﻣﻦ"‬
‫ﺃﺩﻏﻢ "ﻳﻌﺬ ‪‬‬ ‫ﺣﻘﻖ ﻓﺎﺀ‬ ‫ﻗﺼﺮ ﻳﺆﺩﻩ ﺑﺂﻝ‬
‫ﻗﻠﻞ ﺍﻟﻜﻞ ﺇﻻ ﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ ﻓﺒﺎﻟﻔﺘﺢ ‪.‬ﻭﺍﺧﺘﺺ ﺑﺘﻘﻠﻴﻞ ﻫﺎ ﻃﻪ ﻣﻊ ﺍﻟﻌﺘﻘﻲ ‪.‬‬

‫ﺑﺴﻤﻠﺔ ﻓﻘﻂ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻹﺳﻜﺎﻥ )ﻋﻦ ﺍﺑﻦ ﳎﺎﻫﺪ( ﻭﲡﻮﺯ ﺍﻟﺼﻠﺔ – ﺭﺍﺀﺍﺗﻪ ﻭﻻﻣﺎﺗﻪ ﻛﺎﺑﻦ ﻓﺮﺡ ‪.‬‬
‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ‪.‬‬

‫ﺑــﺎﻟﻜﻬﻒ – ﻭ"ﺍﺗﺒﻌــﻮﱐ‬ ‫ـﺎﻓﺮﻭﻥ‬

‫ﺑﺎﻟﻜــ‬ ‫ﺍﳌﻔﺘﻮﺣﺘ‬ ‫ﺍﳌﻨﻔﺼﻞ ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﰲ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﻻﻡ ﺑــــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﻋﻤﺮﺍﻥ ‪ ،‬ﻧﻮﻟﻪ‬
‫ﺃﻫﺪﻛﻢ" ﺑﻐﺎﻓﺮ ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺑـ‬ ‫ﻓﻘﻂ ‪ ،‬ﻭﺃﺳﻜﻦ‬ ‫ﻳـــﻦ‬ ‫"ﺍﻟﺌﻦ"ﺍ ﻭﺗﻮﺳﻂ "ﺃﺃﻧﺬﺭ‪‬ﻢ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﻋﲔ ﻭ"ﻛﻬﻴﻌﺺ ﺫﱢﻛﺮ"‬ ‫‪ ،‬ﻭﻧﺼـــﻠﻪ‬
‫)ﺃﲤﺪﻭﻧﹺﻲ( ﺑﻨـﻮﻥ ﻭﺍﺣـﺪﺓ‬ ‫"ﻭﻟﻴﺆﻣﻨﻮﺍ ﰊ"‬ ‫ﳓﻮ"ﺟﺎﺀ‬ ‫ﻹﺧﺒﺎﺭ ﺍﳌﺘﺼﻞ ‪ " .‬ﺃﻭ‬ ‫ﺍﻟﻜﻠﻤﺔ ﺇﻻ ﲟـــــﺮﱘ ‪.‬‬ ‫ﺑﺎﻟﻨﺴـــﺎﺀ ‪،‬‬
‫ﳐﻔﻔﺔ ﻣﻊ ﺇﺛﺒﺎﺕ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ‬ ‫ﺑـــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﺃﺣــﺪ"‬ ‫ﻛﺴــﺮ‬ ‫ﻳﺔ ﳓﻮ‬ ‫"ﺑﲑ" ﺑﺎﳊﺞ ﻭﺃﻇﻬﺮ"ﻋـ ﹾﺬ ‪‬‬
‫ﺕ"‬ ‫ـﻬﺎ‬
‫ـﻪ ﻣﻨـ‬
‫ﻧﺆﺗـ‬
‫ﺍﻟﺴﺎﻛﻨﺔ ﻭﺻﻼ ﻭﻭﻗﻔﹰﺎ ‪.‬‬ ‫"ﺗﺆﻣﻨــﻮﺍ ﱄ"‬ ‫ﺃﺳــﻘﻂ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫"ﻓﺎﻟﺌﻦ‬ ‫ﻓﻘﻂ ﻓﻘﺪ ﺑﺎﻟﺪﺧﺎﻥ ﻭﻏﺎﻓﺮ ‪،‬‬ ‫ﺑﺎﻟﺸــﻮﺭﻯ ‪،‬‬
‫ﺣﺬﻑ ﻭﺻـﻼ ﻭﻭﻗﻔﹰـﺎ ‪:‬‬
‫ﺑﺎﻟــﺪﺧﺎﻥ –‬ ‫ﺍﻷﻭﱃ ﻣﻊ‬ ‫ـﺎ" ‪:‬‬
‫"ﺃﺋﻨـ‬ ‫"" ‪،‬‬ ‫ـﺎ"‬
‫"ﻭﻟﻘ ـ ‪‬ﺪ ﹶﺫﺭ‪‬ﺃﻧـ‬ ‫ﺃﺑﺪﳍﺎ‬ ‫ﺃﺭﺟﻪ ‪ ،‬ﻳﺘﻘﻪ ‪،‬‬
‫"ﺍﻟــﺪﺍﻉ ﺇﺫﺍ" ‪" ،‬ﺩﻋــﺎﻥ‬
‫ﻱ"‬
‫"ﻭﳏﻴـــﺎ ‪‬‬ ‫ﺍﻟﻘﺼــﺮ‬ ‫ﺗﺴــﻬﻴﻞ‬ ‫ﻭﻧﻘﻞ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ ﺑـــﺎﻷﻋﺮﺍﻑ–‬ ‫ﻓﺄﻟﻘﻪ ‪ ،‬ﻳﺮﺿﻪ‬
‫ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ" – "ﻭﺍﺗﻘﻮﻥ ﻳﺎ‬
‫ـﺎﻡ –‬
‫ﺑﺎﻷﻧﻌــ‬ ‫ﻭﺍﻟﺘﻮﺳﻂ‬ ‫ﻣـــﻊ‬ ‫ﰲ‬ ‫ﻭﺃﻇﻬﺮ "ﻗﺪ" ﻋﻨﺪ‬ ‫ﺃﻧﺘﻢ" ﰲ‬ ‫ﻟﻜﻢ – ﻛﺴﺮ‬
‫ﺃﻭﱄ" ﺑﺎﻟﺒﻘﺮﺓ – "ﻭﺧﺎﻓﻮﻥ‬
‫ـﻜﻦ "ﺃﱐ‬
‫ﻭﺃﺳـ‬ ‫‪ ،‬ﻭﰲ‬ ‫ﺇﺩﺧﺎﻝ ‪،‬‬ ‫"ﺀﺁﻟﻦ"‬ ‫ﺽ ‪ ،‬ﻅ‪،‬‬ ‫ﻣﻮﺍﺿﻌﻬﺎ‬ ‫ﺑــ ‪‬ﻪ ﺍﻧﻈــﺮ‬
‫ﺇﻥ" ﺑــﺂﻝ ﻋﻤــﺮﺍﻥ –‬
‫ﺃﻭﰲ" ﺑﻴﻮﺳﻒ‬ ‫ﺍﳌﺘﻔﻘﺘﲔ‬ ‫ﻭﻋﻨــﺪ‬ ‫ﺍﻻﺳﺘﻔﻬﺎ‬ ‫ﺐ ‪‬ﻣﻌﻨـﺎ"‬
‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ "ﺍﺭﻛ ‪‬‬ ‫ـﺎﻡ ‪،‬‬
‫ﺑﺎﻷﻧﻌــ‬
‫"ﻭﺍﺧﺸﻮﻥ ﻭﻻ" ﺑﺎﳌﺎﺋﺪﺓ –‬ ‫ﻣﻴـــﺔ‬
‫ﰐ ﺇﻥ"‬
‫‪" -‬ﺇﺧﻮ ﹶ‬ ‫ﰲ ﺍﻟﻜﺴﺮ‬ ‫ﺿـــﻢ‬ ‫ﺚ‬
‫‪‬ﻮﺩ ‪" ،‬ﻳﻠـﻬ ﹾ‬ ‫ﻋﻤﺮﺍﻥ‬ ‫ﻭﺿﻢ ﻷﻫﻠـ ‪‬ﻪ‬
‫"ﻭﻗﺪ ﻫﺪﺍﻥ ﻭﻻ" ﺑﺎﻷﻧﻌﺎﻡ–‬ ‫ﺑﻴﻮﻧﺲ‬
‫"ﻛﻴﺪﻭﻥ ﻓﻼ" ﺑﺎﻷﻋﺮﺍﻑ–‬
‫ﺑﻴﻮﺳــﻒ –‬ ‫ﻭﺍﻟﻀــﻢ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﹶﺫﻟﻚ" ﺑﺎﻷﻋﺮﺍﻑ‬ ‫ﻭﺍﻟﻨﺴﺎﺀ‬ ‫ﺍﻣﻜﺜﻮﺍ ﺑﻄـﻪ‬
‫‪.‬‬
‫"ﻓﻼ ﺗﺴﹶﺄﹶﻟ ‪‬ﻦ ﻣﺎ" ‪‬ﻮﺩ– "ﻭﻻ‬ ‫"ﻭﱄ ﻓﻴﻬـــﺎ‬ ‫ﳓـــﻮ‬ ‫"ﺃﺀُﻧﺰﻝ"‬ ‫ﻭﳏﻤﺪ – –ﻭﺃﻇﻬــﺮ ﺗــﺎﺀ‬ ‫ﻭﺍﻟﻘﺼــﺺ ‪،‬‬
‫ﲣﺰﻭﻥ ﰲ" ‪‬ﻮﺩ – "ﺗﺆﺗﻮﻥ‬ ‫ﻣﺌﺎﺭﺏ" ﺑﻄﻪ ‪،‬‬ ‫ـﺆﻻﺀ‬
‫"ﻫـ‬ ‫‪:‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺘﺄﻧﻴــﺚ ﻗﺒــﻞ‬ ‫ﻭﻗﺮﺃ "ﻭﺃﺷﺮﻛ ‪‬ﻪ‬
‫ـﻒ –‬ ‫ﻣﻮﺛﻘــﺎ" ﺑﻴﻮﺳــ‬ ‫"ﻭﻣﻦ ﻣﻌـﻲ‬ ‫ﺇﻥ"‪،‬‬ ‫ﺍﻟﺘﺴﻬﻴﻞ‬ ‫ﻭﺳﻠﻢ – ﺣﺮﻭﻓﻬﺎ )ﺝ ‪ ،‬ﻅ‬ ‫ﰲ" ﺑﻄـــﻪ‬
‫"ﺃﺷﺮﻛﺘﻤﻮﻥ ﻣﻦ" ﺑﺈﺑﺮﺍﻫﻴﻢ‬ ‫ﻣﻦ" ﺑﺎﻟﺸﻌﺮﺍﺀ‬ ‫"ﺃﻭﻟﻴــﺎ ُﺀ‬ ‫ﻣـــﻊ‬ ‫ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ‪ ،‬ﺙ ﻭﺣــﺮﻭﻑ‬ ‫ﺑﺎﻟﺼـــﻠﺔ ‪.‬‬
‫– "ﻭﺗﻘﺒﻞ ﺩﻋـﺎﺀ ﺭﺑﻨـﺎ"‬ ‫‪" ،‬ﺃﻭﺯﻋﲏ ﺃﻥ"‬ ‫ﺃﹸﻭﻟﺌــﻚ"‬ ‫ﺍﻹﺩﺧﺎﻝ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﺍﻟﺼﻔﲑ( ‪،‬‬ ‫ﻭﺍﻧﻔﺮﺩ ﺑﺎﻟﺼﻠﺔ‬
‫ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺍﻟﺒﺎﺩ ﻭﻣـﻦ"‬ ‫ﺑﺎﻟﻨﻤــــﻞ‬ ‫ﺳــﻬﻞ‬ ‫‪.‬‬ ‫ـﺲ"‬
‫ـﺮ "ﻳـ‬
‫ﺑﺎﻟﻘﺼﺮ ﻭﺃﻇﻬـ‬ ‫ـﻪ"‬
‫ﰲ "ﻋﻠﻴــ‬
‫ﺑﺎﳊﺞ –– "ﺍﺗﺒﻌﻮﻥ ﻫـﺬﺍ"‬ ‫ـﺎﻑ ‪،‬‬
‫ﻭﺍﻷﺣﻘـ‬ ‫ﺍﻷﻭﱃ ﻣﻊ‬ ‫ﻭﻗـــﺮﺃ‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺑﺄﻭﻝ ﻳﺲ ‪ ،‬ﻭ"ﻥ"‬ ‫ﺣﻴﺚ ﻭﻗﻌﺖ‬
‫ﺑﺎﻟﺰﺧﺮﻑ– "ﺍﻟـﺪﺍﻉ ﺇﱃ"‬ ‫ﺇﻥﹼ"‬ ‫"ﺭﰊ‬ ‫ﺍﻟﺘﻮﺳﻂ‬ ‫ﺃﺁﳍﺘﻨــﺎ‬ ‫ﺃﺻﻞ ﻫﺎ ﺑﺄﻭﻝ ﺍﻟﻘﻠﻢ ‪.‬‬ ‫ﻭﺑﻌـــﺪﻫﺎ‬
‫ﺑﺎﻟﻘﻤﺮ – "ﺍﻟﺘﻼﻕ ﻳـﻮﻡ" ‪،‬‬ ‫ﺑﻔﺼﻠﺖ" ‪- ،‬‬ ‫ﻭﺍﻟﻘﺼﺮ ‪،‬‬ ‫ﺑﺎﻟﺰﺧﺮﻑ‬ ‫ﺣﺮﻑ ﺗﻨﺒﻴﻪ( ﻭﺃﺩﻏﻢ ﻻﻡ "ﺑﻞ"‬ ‫ـﺮﻙ ‪،‬‬
‫ﻣﺘﺤــ‬
‫ﻭ"ﺍﻟﺘﻨـﺎﺩ ﻳـﻮﻡ" ﺑﻐـﺎﻓﺮ ‪.‬‬ ‫ﻭﺃﺳﻜﻦ "ﺗﺘﺒﻌﲏ‪‬‬ ‫ﺇﻻ‬ ‫‪‬ﻤﺰﺗﲔ‬ ‫ﺃﻭ ﺑﺎﻟﺘﻮﺳﻂ ﻭ"ﻗﻞ" ﻋﻨﺪ ﺍﻟﺮﺍﺀ ‪.‬‬ ‫ﻭﺍﻧﻔﺮﺩ ﺑﺎﻟﺼﻠﺔ‬
‫ـﺈﺑﺮﺍﻫﻴﻢ ﻭﻕ ‪،‬‬
‫ـﺪ" ﺑـ‬
‫"ﻭﻋﻴـ‬ ‫ﺃﻓﻌﺼﻴﺖ" ﺑﻄﻪ‬ ‫"ﺑﺎﻟﺴــ ‪‬ﻮ‬ ‫ﻋﻠـــﻰ‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﰲ "ﺗـــﻮﻻﻩ‬
‫"ﻧﻜﲑ" ﺑﺎﳊﺞ ﻭﺳﺒﺄ ﻭﻓﺎﻃﺮ‬ ‫)ﺃﺛﺒﺘﻬﺎ ﺳﺎﻛﻨﺔ‬ ‫ﺇﻻ"‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ‬ ‫ﺃﺻﻞ ﻫﺎ ﳘﺰﺓ‬ ‫ﻓﺄﻧﻪ" ﺑﺎﳊﺞ ‪.‬‬
‫ﻭﺍﳌﻠﻚ ‪" ،‬ﻧﺬﻳﺮ" ﺑﺎﳌﻠـﻚ ‪،‬‬ ‫ﺑﻴﻮﺳﻒ ‪،‬‬
‫ﻭﺻﻼ ﻭﺣﺬﻓﻬﺎ‬ ‫‪.‬‬ ‫ﺍﺳﺘﻔﻬﺎﻡ‬ ‫ﻭﻗــﺮﺃ ﻳﺄﺗــ ‪‬ﻪ‬
‫ـﺺ ‪،‬‬ ‫ـﺬﺑﻮﻥ" ﺑﺎﻟﻘﺼـ‬‫"ﻳﻜـ‬ ‫ﱯ‬
‫"ﻟﻠــﻨ ‪‬‬
‫ﻭﻗﻔﺎ( ‪.‬‬ ‫ﺃﺑﺪﻟﺖ ﻫﺎ ًﺀ( ‪،‬‬ ‫ﻣﺆﻣﻨﺎ ﺑﻄـﻪ‬
‫"ﻳﻨﻘﺬﻭﻥ" ﺑﻴﺲ ‪" ،‬ﻟﺘﺮﺩﻳﻦ"‬ ‫ﺇﻥ" ‪،‬‬ ‫ﻭﺳﻬﻞ‬ ‫ﺑــﻮﺟﻬﲔ ‪:‬‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪" ،‬ﺗﺮﲨـﻮﻥ" ‪،‬‬ ‫ﱯ ﺇﻻ"‬
‫"ﺍﻟﻨ ‪‬‬ ‫"ﺃﺭﺃﻳﺖ"‬ ‫ﺍﻟﻘﺼﺮ )ﻋـﻦ‬
‫ـﺪﺧﺎﻥ ‪،‬‬ ‫ـﺎﻋﺘﺰﻟﻮﻥ" ﺑﺎﻟـ‬
‫"ﻓـ‬
‫ـﺎﻷﺣﺰﺍ‬
‫ﺑـ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‬ ‫ﺃﰊ ﺍﳊﺴــﻦ(‬
‫ﻭ"ﻧﺬﺭ" ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﺑـﺎﻟﻮﺍﺩ"‬
‫ﺏ‬ ‫ﻛﻴﻒ ﻭﻗﻌﺖ‬ ‫ﻭﺍﻟﺼﻠﺔ )ﻋﻦ‬
‫ﺑﺎﻟﻔﺠﺮ ‪" ،‬ﻛﺎﳉﻮﺍﺏ" ﺑﺴﺒﺄ‬
‫ﻓﺒﺎﻹﺑﺪﺍﻝ‬ ‫‪.‬‬ ‫ﺃﰊ ﺍﻟﻔﺘﺢ( ‪.‬‬
‫‪.‬‬
‫ﻭﺍﻹﺩﻏﺎﻡ‬
‫ﻭﺻﻼ ‪.‬‬

‫‪82‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ ﻋﻦ ﺍﻟﻤ‪‬ﺴ‪‬ﻴ‪‬ﺒﹺﻲ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ‪ ،‬ﻭﰒ ﻫ‪‬ﻮ ﺑﺎﻟﻘﺼﺺ ﺑﺈﺳﻜﺎﻥ ﺍﳍﺎﺀ ‪ ،‬ﻭﻗﺮﺃ ﳝﻞ ‪‬ﻫﻮ ﺑﺎﻟﺒﻘﺮﺓ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺃﺳﻜﻦ "ﻛ ﹾﻔﺆ‪‬ﺍ"‬
‫ﺑﺎﻹﺧﻼﺹ ‪ ،‬ﻭﺿﻢ "ﻫ ‪‬ﺰﺅﺍ" ﺣﻴﺚ ﻭﻗﻌﺖ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "ﹺﺑﻴﻮﺕ"‬
‫ﻛﻴﻒ ﻭﻗﻌﺖ ﺑﺎﻟﻜﺴﺮ ‪ .‬ﻭﻗﺮﺃ "ﻓﻨﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭ"ﻻ ﺗﻌﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻌﲔ ﻭﺍﺧﺘﻼﺱ ﻓﺘﺤﻬﺎ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﺷﻨ‪‬ﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ ‪ .‬ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ" ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫)ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻭﳝﺘﻨﻊ ﺍﻹﺩﺧﺎﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺣﻘﺎﻑ ﺑﺎﳊﺬﻑ ﻭﺻﻼ ‪ .‬ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ"‬
‫ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻨﺴﻴﺊ" ﺑﺎﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﻗ ‪‬ﺮﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻳﻬﺪﻱ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺢ ﺍﳍﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮ ‪‬ﻣﺌﺬ" ‪‬ﻮﺩ ‪ ،‬ﻭ"ﻋﺬﺍﺏ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮ ‪‬ﻣﺌﺬ"‬
‫ﺑﺎﻟﻨﻤﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ "ﻷﻫﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﳍﻤﺰ ‪ ،‬ﻭ"ﺭﻳ‪‬ﺎ" ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﺑﻼ ﳘﺰ ‪ .‬ﻭﻗﺮﺃ "ﰒ ﻟﹾﻴﻘﻄﻊ" ‪" ،‬ﰒ ﻟﹾﻴﻘﻀﻮﺍ" ﺑﺎﳊﺞ‬
‫‪" ،‬ﻭﹾﻟﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ ﻭﺍﻟﻄﻼﻕ ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰ ﻣﻦ ﻏﲑ ﻳﺎﺀ ﻛﺎﻟﺴﻤﺎﺀ ‪.‬‬
‫ﻭﻗﺮﺃ "ﳜﺼﻤﻮﻥ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺤﺔ ﺍﳋﺎﺀ ‪ .‬ﻗﺮﺃ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ﺑﺴﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﺃﺻﻄﻔﻰ"‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻗﻄﻊ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﳊﺎﻟﲔ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹸﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ" ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪.‬‬
‫ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ ‪.‬‬

‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪،‬‬
‫ﻭﳘﺰﻫﺎ ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ‬
‫ﻫﺎ ﻳﺎ "ﻣﺮﱘ" – ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪ 9‬ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪،‬‬
‫ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪" ،‬ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ"‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ "ﺁﺗﺎ ﹶ‬
‫ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ‬
‫"ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ" ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ‬
‫ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪83‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﺃﺑﻲ ﻧﺸﻴﻂ ‪ 1‬ﻋﻦ ﺭﻭﺍﻳﺔ ﻗﺎﻟﻮﻥ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬

‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺟﺎﺀ ﺷﺎﺀ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ ﻭﺭﺀﺍ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ ﻣﻦ ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳌﺪ‬ ‫ﺍﻹﻇﻬﺎﺭ ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳍﻤﺰ‬ ‫ﻫﺎﺀ‬

‫ﺍﻟﻨﻘﻞ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﻣﻴﻢ ﺍﳉﻤﻊ‪ -‬ﺍﻟﺮﺍﺀﺍﺕ ;ﻭﺍﻟﻼﻣﺎﺕ‬
‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬
‫ﺯﺍﺩ ﺯﺍﻏﻮﺍ‬ ‫ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ‬
‫ﻣﻦ ﻛﻠﻤﺘﲔ‬ ‫ﻛﻠﻤﺔ‬ ‫ﻭﺍﻟﻘﺼﺮ‬ ‫ﺍﳌﻔﺮﺩ‬ ‫ﺍﻟﻜﻨﺎﻳﺔ‬
‫ﻭﺍﳌﺮ ﻭﻃﻪ ﻭﻓﻮﺍﺻﻞ ‪11‬‬
‫ﻣﺎ ﺯﺍﻍ ﺣﺎﻕ‬
‫ﺳﻮﺭﺓ ﺇﻻ ‪ 25‬ﺁﺧﺮﻫﺎ‬
‫ﺧﺎﻑ ﻃﺎﺏ‬
‫"ﻫﺎ"‪ ،‬ﻭﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ‬
‫ﺿﺎﻕ ﺧﺎﺏ‬
‫ﺭﺍﻥ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ‪" :‬ﺗﺮﱐ ﺃﻧﺎ"‬ ‫ﺃﺳــــﻜﻦ‬ ‫ﻓﺘﺢ‬ ‫ﻓﺘﺢ ﺍﻟﻜﻞ ﺇﻻ ﻫﺎﺭ ﻓﻘﺪ ﺃﻣﺎﳍﺎ ‪.‬‬ ‫ﰲ‬ ‫ﺗﻮﺳﻂ ﻋﻨﺪ ﻓـﺘﺢ‬ ‫ﺃﺩﻏﻢ "ﻳﻌـﺬﺏ‬ ‫ﺣﻘﻖ ﻻﻡ‬ ‫ﻗﺼﺮ ﻳـﺆﺩﻩ‬

‫ﻧﻘﻞ ﰲ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻴﻮﻧﺲ ‪.‬‬

‫ﺑﺴﻤﻠﺔ ﻓﻘﻂ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻹﺳﻜﺎﻥ )ﻋﻦ ﺍﺑﻦ ﻏﻠﺒﻮﻥ( ﻭﲡﻮﺯ ﺍﻟﺼﻠﺔ‪ -‬ﺍﻟﺮﺍﺀﺍﺕ ﻭﺍﻟﻼﻣﺎﺕ ﻛﺎﺑﻦ ﻓﺮﺡ ‪.‬‬
‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ‪..‬‬

‫ﺑﺎﻟﻜﻬﻒ ‪ ،‬ﻭ"ﺍﺗﺒﻌـﻮﱐ‬ ‫"ﻭﻟﻴﺆﻣﻨﻮﺍ ﰊ"‬ ‫ـﻮﺣﺘﲔ‬

‫ﺍﳌﻔﺘـ‬ ‫ﺍﳌﺘﺼﻞ ‪ ،‬ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﻋﲔ‬ ‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ‬
‫‪‬ﻣﻦ" ﺑـﺎﻟﺒﻘﺮﺓ ‪،‬‬
‫ﺃﻫــﺪﻛﻢ" ﺑﻐــﺎﻓﺮ ‪،‬‬ ‫ﺑـــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﳓﻮ"ﺟـﺎﺀ‬ ‫ﻭﻟﻪ ﰲ "ﺃﺃﻧـﺬﺭ‪‬ﻢ"‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﻓﺎﺀ‬ ‫‪ ،‬ﻧﻮﻟــﻪ ‪،‬‬
‫"ﺃﲤﺪﻭﻧﲏ ﲟﺎﻝ" ﺑﺎﻟﻨﻤـﻞ‬ ‫ﻭﻟﻪ ﺍﻟﻮﺟﻬـﺎﻥ‬
‫"ﺗﺆﻣﻨــﻮﺍ ﱄ"‬ ‫ﺃﺣﺪ" ﺃﺳﻘﻂ‬ ‫ﺍﳌﻨﻔﺼﻞ ﺃﻭ ﻛﺴــﺮ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﺣﻘﻖ‬ ‫ﻭﻧﺼـــﻠﻪ‬
‫ﻓﻘﻂ ‪.‬‬ ‫ﺑﺎﻟــﺪﺧﺎﻥ –‬ ‫ﺍﻷﻭﱃ ﻣــﻊ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫ﻭﺟﻬﺎﻥ‬ ‫ﰲ"ﺍﺭﻛﺐ ‪‬ﻣﻌﻨﺎ"‬ ‫"ﺍﳌﺆﺗﻔﻜﺎﺕ"‬ ‫ﺑﺎﻟﻨﺴــﺎﺀ ‪،‬‬
‫ﺣﺬﻑ ﻭﺻﻼ ﻭﻭﻗﻔﹰـﺎ ‪:‬‬ ‫ﻱ"‬
‫"ﻭﳏﻴـــﺎ ‪‬‬ ‫ﺍﻟﻘﺼـــﺮ‬ ‫ـﺎ" ‪:‬‬
‫"ﺃﺋﻨــ‬ ‫ﺍﻟﺘﻮﺳﻂ‬ ‫‪‬ﻮﺩ ‪،‬‬ ‫ﰲ ﺍﻟﺘﻮﺑﺔ‬ ‫ﻧﺆﺗﻪ ﻣﻨـﻬﺎ‬
‫"ﺍﻟﺪﺍﻉ ﺇﺫﺍ" ‪" ،‬ﺩﻋـﺎﻥ‬
‫ﺑﺎﻷﻧﻌـــﺎﻡ ‪،‬‬ ‫ﻭﺍﻟﺘﻮﺳﻂ ‪،‬‬ ‫ﺗﺴﻬﻴﻞ ﻣﻊ‬ ‫)ﻭﻫﻮ‬ ‫ﺕ"‬
‫ﻭﺃﻇﻬﺮ"ﻋـ ﹾﺬ ‪‬‬ ‫ﻭﺍﳊﺎﻗﺔ ‪،‬‬ ‫ﺑﺎﻟﺸﻮﺭﻯ ‪،‬‬
‫ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ" – "ﻭﺍﺗﻘﻮﻥ‬
‫"ﺇﺧــﻮﰐ ﺇﻥ"‬ ‫ﻭﰲ ﺍﳌﺘﻔﻘﺘﲔ‬ ‫ﺍﳌﻘﺪﻡ( ‪ ،‬ﺇﺩﺧــﺎﻝ ‪،‬‬
‫ﻳــﺎ ﺃﻭﱄ" ﺑــﺎﻟﺒﻘﺮﺓ –‬ ‫"ﻭﺍﳌﺆﺗﻔﻜﺔ" ﺑﺎﻟﺪﺧﺎﻥ ﻭﻏﺎﻓﺮ‬ ‫ﺃﺭﺟﻪ ‪ ،‬ﻳﺘﻘﻪ‬
‫ﺑﻴﻮﺳﻒ ‪" ،‬ﻭﱄ‬ ‫ﰲ ﺍﻟﻜﺴــﺮ‬ ‫ﻭﺍﻟﻘﺼﺮ ‪ .‬ﻭﻋﻨﺪ ﺿـﻢ‬ ‫ﰲ ﺍﻟﻨﺠﻢ ‪.‬‬ ‫‪ ،‬ﻓﺄﻟﻘــﻪ ‪،‬‬
‫"ﻭﺧــﺎﻓﻮﻥ ﺇﻥ" ﺑــﺂﻝ‬ ‫‪" ،‬ﻭﻟﻘ ‪‬ﺪ ﹶﺫﺭ‪‬ﺃﻧـﺎ"‬
‫ﻓﻴﻬﺎ ﻣﺌـﺎﺭﺏ"‬ ‫ﻭﺍﻟﻀﻢ ﳓﻮ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ‬ ‫ﻳﺮﺿﻪ ﻟﻜﻢ‬
‫ﻋﻤﺮﺍﻥ – "ﻭﺍﺧﺸـﻮﻥ‬ ‫ﺑـــﺎﻷﻋﺮﺍﻑ ‪،‬‬
‫ﺑﻄﻪ "ﻭﻣﻦ ﻣﻌﻲ‬ ‫"ﻫﺆﻻﺀ ﺇﻥ"‪،‬‬ ‫ـﺰﻝ" ‪:‬‬
‫"ﺃﺀُﻧـ‬ ‫ﺃﻧﺘﻢ" ﰲ‬ ‫– ﻛﺴــﺮ‬
‫ﻭﻻ" ﺑﺎﳌﺎﺋﺪﺓ – "ﻭﻗـﺪ‬
‫ﻣﻦ" ﺑﺎﻟﺸﻌﺮﺍﺀ‬ ‫ـﺎ ُﺀ‬
‫"ﺃﻭﻟﻴـــ‬ ‫ﺍﻟﺘﺴﻬﻴﻞ ﻣﻊ‬ ‫ﻭﺃﻇﻬﺮ "ﻗﺪ" ﻋﻨﺪ‬ ‫ﻣﻮﺍﺿﻌﻬﺎ‬ ‫"ﺑ ‪‬ﻪ ﺍﻧﻈـﺮ"‬
‫ﻫﺪﺍﻥ ﻭﻻ" ﺑﺎﻷﻧﻌـﺎﻡ–‬
‫‪" ،‬ﺃﻭﺯﻋﲏ ﺃﻥ"‬ ‫ﺃﹸﻭﻟﺌﻚ" ﺳﻬﻞ‬ ‫ﺍﻹﺩﺧﺎﻝ ‪.‬‬ ‫ﺽ ‪ ،‬ﻅ‪.‬‬ ‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ‬ ‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬
‫"ﻛﻴـــﺪﻭﻥ ﻓـــﻼ"‬
‫ﺑﺎﻟﻨﻤــــﻞ‬ ‫ﺍﻷﻭﱃ ﻣــﻊ‬ ‫ﻭﻗﺮﺃ ﺃﺁﳍﺘﻨﺎ‬ ‫ﻋﻤﺮﺍﻥ‬ ‫ﻭﻛﺴـــﺮ‬
‫ﺑﺎﻷﻋﺮﺍﻑ– "ﻓﻼ ﺗﺴﹶﺄﹶﻟ ‪‬ﻦ‬ ‫ﻭﻟﻘﺎﻟﻮﻥ ﺍﻟﻮﺟﻬﺎﻥ‬
‫ﻣﺎ" ‪‬ﻮﺩ– "ﻭﻻ ﲣـﺰﻭﻥ‬ ‫ـﺎﻑ ‪،‬‬ ‫ﻭﺍﻷﺣﻘـ‬ ‫ـﻂ‬‫ﺍﻟﺘﻮﺳــ‬ ‫ﺑــﺎﻟﺰﺧﺮﻑ‬ ‫ﻭﺍﻟﻨﺴﺎﺀ‬ ‫"ﻷﻫﻠـــ ‪‬ﻪ‬
‫ﻭﺍﻟﻘﺼــﺮ ‪،‬‬
‫ﰲ "ﻳﻠﻬﺚ ﱠﺫﻟﻚ"‬
‫ـﻮﻥ‬
‫ـﻮﺩ – "ﺗﺆﺗـ‬
‫ﰲ" ‪ ‬ـ‬ ‫ﻭﺃﺳﻜﻦ "ﺗﺘﺒﻌﲏ‪‬‬ ‫‪‬ﻤﺰﺗﲔ ﻋﻠﻰ‬ ‫ﻭﳏﻤﺪ –‬ ‫ﺍﻣﻜﺜﻮﺍ" ﺑﻄﻪ‬
‫ﻣﻮﺛﻘــﺎ" ﺑﻴﻮﺳــﻒ –‬ ‫ﺃﻓﻌﺼﻴﺖ" ﺑﻄﻪ‬ ‫ﺇﻻ "ﺑﺎﻟﺴـ ‪‬ﻮ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ ‪.‬‬ ‫ﺑﺎﻷﻋﺮﺍﻑ ﻣـﻊ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺍﻟﻘﺼﺺ ‪.‬‬
‫"ﺃﺷــﺮﻛﺘﻤﻮﻥ ﻣــﻦ"‬ ‫)ﺃﺛﺒﺘﻬﺎ ﺳﺎﻛﻨﺔ‬ ‫ﺇﻻ" ﺑﻴﻮﺳﻒ‬ ‫ﺗﻘﺪﱘ ﺍﻹﺩﻏﺎﻡ ‪،‬‬ ‫ﻭﺳﻠﻢ –‬ ‫ﻭﻗﺼـــﺮ‬
‫ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺗﻘﺒﻞ ﺩﻋﺎﺀ‬ ‫ﻭﺻﻼ ﻭﺣﺬﻓﻬﺎ‬ ‫ﱯ ﺇﻥ"‬
‫‪" ،‬ﻟﻠﻨ ‪‬‬ ‫ﻭﺧﺺ ﺑﻌﻀـﻬﻢ‬ ‫ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ‬ ‫"ﻭﺃﺷــﺮﻛ ‪‬ﻪ‬
‫ﺭﺑﻨﺎ" ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺍﻟﺒﺎﺩ‬ ‫ﻭﻗﻔﺎ( ‪.‬‬ ‫ﱯ ﺇﻻ"‬
‫‪" ،‬ﺍﻟﻨ ‪‬‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ‬ ‫ﰲ" ﺑﻄــﻪ‪.‬‬
‫ـﺄﰊ‬‫ـﻼﻑ ﺑـ‬ ‫ﺍﳋـ‬
‫ﻭﻣــﻦ" ﺑــﺎﳊﺞ ––‬ ‫ﱐ‬
‫ﻭﻓــﺘﺢ "ﺃ ﹶ‬ ‫ـﺎﻷﺣﺰﺍﺏ‬ ‫ﺑـ‬ ‫ﺑﺎﻟﻘﺼﺮ‬ ‫ﻭﻗﺼﺮ"ﻋﻠﻴﻪ"‬
‫"ﺍﺗﺒﻌـــﻮﻥ ﻫـــﺬﺍ"‬ ‫ﻓﺒﺎﻹﺑــﺪﺍﻝ‬
‫ﻧﺸﻴﻂ ﻭﺣـﺪﻩ ‪.‬‬
‫ﺃﻭﰲ" ﺑﻴﻮﺳﻒ‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﺣﻴـــﺚ‬
‫ﺑﺎﻟﺰﺧﺮﻑ– "ﺍﻟﺪﺍﻉ ﺇﱃ"‬ ‫ﰊ ﺇﻥﹼ"‬
‫‪" ،‬ﺭ ‪‬‬ ‫ﻭﺍﻹﺩﻏــﺎﻡ‬ ‫ﻭﺃﻇﻬــﺮ ﺗــﺎﺀ‬ ‫ﺃﺻﻞ ﻫﺎ‬ ‫ﻭﻗﻌـــﺖ‬
‫ﺑﺎﻟﻘﻤﺮ – "ﺍﻟﺘﻼﻕ ﻳﻮﻡ" ‪،‬‬ ‫ﺑﻔﺼــﻠﺖ" ‪،‬‬ ‫ﻭﺻﻼ ‪.‬‬ ‫ـﺚ ﻗﺒــﻞ‬ ‫ﺍﻟﺘﺄﻧﻴـ‬ ‫ﺣﺮﻑ ﺗﻨﺒﻴﻪ(‬ ‫ﻭﺑﻌـــﺪﻫﺎ‬
‫ﻭ"ﺍﻟﺘﻨﺎﺩ ﻳﻮﻡ" ﺑﻐـﺎﻓﺮ ‪.‬‬ ‫ـﻦ"‬‫ﱄ ﺩﻳــ‬
‫"ﻭ ﹶ‬ ‫ﺃﻭ ﺑﺎﻟﺘﻮﺳﻂ‬ ‫ﻣﺘﺤــﺮﻙ ‪،‬‬
‫ﺣﺮﻭﻓﻬﺎ )ﺝ ‪ ،‬ﻅ ‪،‬‬
‫"ﻭﻋﻴﺪ" ﺑﺈﺑﺮﺍﻫﻴﻢ ﻭﻕ ‪،‬‬
‫ﺑﺎﻟﻜﺎﻓﺮﻭﻥ ‪- ،‬‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺙ ﻭﺣــــﺮﻭﻑ‬ ‫ـﻮﻻﻩ‬
‫ﻭ"ﺗــ‬
‫"ﻧﻜﲑ" ﺑـﺎﳊﺞ ﻭﺳـﺒﺄ‬
‫ﺃﺻﻞ ﻫﺎ ﳘﺰﺓ ﺍﻟﺼﻔﲑ( ‪،‬‬ ‫ﻓﺄﻧﻪ" ﺑﺎﳊﺞ‪.‬‬
‫ﻭﻓﺎﻃﺮ ﻭﺍﳌﻠﻚ ‪" ،‬ﻧﺬﻳﺮ"‬
‫ـﺬﺑﻮﻥ"‬‫ـﻚ ‪" ،‬ﻳﻜـ‬‫ﺑﺎﳌﻠـ‬ ‫ﺍﺳﺘﻔﻬﺎﻡ ﻭﺃﻇﻬﺮ "ﻳﺲ" ﺑﺄﻭﻝ‬ ‫ﻭﻗﺮﺃ ﻳﺄﺗـ ‪‬ﻪ‬

‫ﺑﺎﻟﻘﺼﺺ ‪" ،‬ﻳﻨﻘـﺬﻭﻥ"‬ ‫ﺃﺑﺪﻟﺖ ﻫﺎ ًﺀ( ‪ ،‬ﻳﺲ ‪ ،‬ﻭ"ﻥ" ﺑـﺄﻭﻝ‬ ‫ﻣﺆﻣﻨﺎ ﺑﻄـﻪ‬
‫ﺍﻟﻘﻠﻢ ‪ ،‬ﻭ"ﻛﻬﻴﻌﺺ‬ ‫ﻭﺳﻬﻞ‬ ‫ﺑ ـﻮﺟﻬﲔ ‪:‬‬
‫ﺑــﻴﺲ ‪" ،‬ﻟﺘــﺮﺩﻳﻦ"‬
‫"ﺃﺭﺃﻳﺖ"‬ ‫ﺍﻟﻘﺼﺮ )ﻋﻦ‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪" ،‬ﺗﺮﲨﻮﻥ" ‪،‬‬ ‫ﺫﻛﺮ" ﲟﺮﱘ ‪.‬‬
‫"ﻓﺎﻋﺘﺰﻟﻮﻥ" ﺑﺎﻟـﺪﺧﺎﻥ ‪،‬‬
‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‬ ‫ﺃﰊ ﺍﳊﺴﻦ(‬
‫ﻭﺃﺩﻏﻢ ﻻﻡ "ﺑﻞ"‬
‫ﻭ"ﻧﺬﺭ" ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﺑﺎﻟﻮﺍﺩ"‬ ‫ﻛﻴﻒ ﻭﻗﻌﺖ‬ ‫ﻭﺍﻟﺼﻠﺔ )ﻋﻦ‬
‫ﻭ"ﻗﻞ" ﰲ ﺍﻟﺮﺍﺀ ‪.‬‬ ‫‪.‬‬ ‫ﺃﰊ ﺍﻟﻔﺘﺢ( ‪.‬‬
‫ﺑﺎﻟﻔﺠﺮ ‪" ،‬ﻛـﺎﳉﻮﺍﺏ"‬
‫ﺑﺴﺒﺄ ‪.‬‬

‫‪84‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﺃﺑﻲ ﻧﺸﻴﻂ ﻋﻦ ﻗﺎﻟﻮﻥ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ‪ ،‬ﻭ" ﱠﰒ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﻘﺼﺺ ﺑﺈﺳﻜﺎﻥ ﺍﳍﺎﺀ ‪ ،‬ﻭﻗﺮﺃ "‪‬ﻳ ‪‬ﻤ ﱠﻞ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﺒﻘﺮﺓ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺿﻢ "ﻛ ﹸﻔﺆ‪‬ﺍ"‬
‫ﺑﺎﻹﺧﻼﺹ ‪ ،‬ﻭ"ﻫ ‪‬ﺰﺅﺍ" ﺣﻴﺚ ﻭﻗﻌﺖ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "ﹺﺑﻴﻮﺕ" ﻛﻴﻒ‬
‫ﻭﻗﻌﺖ ﺑﺎﻟﻜﺴﺮ ‪ .‬ﻭﻗﺮﺃ "ﻓﻨﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭ"ﻻ ﺗﻌﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻌﲔ ﻭﺍﺧﺘﻼﺱ ﻓﺘﺤﻬﺎ ‪ .‬ﻭﻗﺮﺃ "ﺷ‪‬ﻨﺌﺎﻥ"‬
‫ﺑﺎﳌﺎﺋﺪﺓ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ‪ .‬ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ" ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ )ﻋﻠﻰ ﺃﺻﻠﻪ‬
‫ﺑﺎﻟﺘﺴﻬﻴﻞ ﻭﳝﺘﻨﻊ ﺍﻹﺩﺧﺎﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺣﻘﺎﻑ ﺑﻮﺟﻬﲔ ﻭﺻﻼ ‪ :‬ﺍﻹﺛﺒﺎﺕ )ﻋﻦ ﺃﰊ ﺍﻟﻔﺘﺢ( ‪،‬‬
‫ﻭﺍﳊﺬﻑ )ﻋﻦ ﺷﻴﺦ ﺁﺧﺮ( ‪ .‬ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ" ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻓﻘﻂ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﺍﻟﻨﺴﻴﺊ" ﺑﺎﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﻗ ‪‬ﺮﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻳﻬﺪﻱ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺢ ﺍﳍﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮ ‪‬ﻣﺌﺬ" ‪‬ﻮﺩ ‪،‬‬
‫ﻭ"ﻋﺬﺍﺏ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﻟﻨﻤﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ "ﻷﻫﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﳍﻤﺰ ‪ ،‬ﻭ"ﺭﻳ‪‬ﺎ" ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﺑﻼ‬
‫ﳘﺰ ‪ .‬ﻭﻗﺮﺃ "ﰒ ﻟﹾﻴﻘﻄﻊ" ‪" ،‬ﰒ ﻟﹾﻴﻘﻀﻮﺍ" ﺑﺎﳊﺞ ‪" ،‬ﻭﹾﻟﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ‬
‫ﻭﺍﻟﻄﻼﻕ ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰ ﻣﻦ ﻏﲑ ﻳﺎﺀ ﻛﺎﻟﺴﻤﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﳜﺼﻤﻮﻥ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺤﺔ ﺍﳋﺎﺀ ‪ .‬ﻗﺮﺃ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ‬
‫ﺑﺴﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﺃﺻﻄﻔﻰ" ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻗﻄﻊ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﳊﺎﻟﲔ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹸﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ‬
‫ﺑﻀﻢ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ" ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ ‪.‬‬

‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪،‬‬
‫ﻭﳘﺰﻫﺎ ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ‬
‫ﻫﺎ ﻳﺎ "ﻣﺮﱘ" – ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪ 9‬ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪،‬‬
‫ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪" ،‬ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ"‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ "ﺁﺗﺎ ﹶ‬
‫ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ‬
‫"ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ" ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ‬
‫ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪85‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﺍﻟﺤ‪‬ﻠﻮﺍﻧﻲ ‪ 2‬ﻋﻦ ﺭﻭﺍﻳﺔ ﻗﺎﻟﻮﻥ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬

‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺟﺎﺀ ﺷﺎﺀ ﺯﺍﺩ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ ﻭﺭﺀﺍ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ ﻣﻦ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﻹﻇﻬﺎﺭ ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳍﻤﺰ‬ ‫ﻣﻴﻢ‬ ‫ﻫﺎﺀ‬

‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬

‫ﺍﳌﺪ ﻭﺍﻟﻘﺼﺮ‬

‫ﺍﻟﻨﻘﻞ‬
‫ﺯﺍﻏﻮﺍ ﻣﺎ ﺯﺍﻍ‬ ‫ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ‬
‫ﻛﻠﻤﺘﲔ‬ ‫ﻣﻦ ﻛﻠﻤﺔ‬ ‫ﺍﳌﻔﺮﺩ‬ ‫–‬ ‫ﺍﳉﻤﻊ‬
‫ﺍﻟﻜﻨﺎﻳﺔ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﻭﺍﳌﺮ ﻭﻃﻪ ﻭﻓﻮﺍﺻﻞ‬
‫ﺣﺎﻕ ﺧﺎﻑ ﻃﺎﺏ‬ ‫ﺍﻟﺮﺍﺀﺍﺕ‬
‫‪ 11‬ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬
‫ﺿﺎﻕ ﺧﺎﺏ ﺭﺍﻥ‬ ‫ﻭﺍﻟﻼﻣﺎﺕ‬
‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪ ،‬ﻭﺣﻢ‬
‫ﻭﻛﺎﻓﺮﻳﻦ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ‪" :‬ﺗﺮﱐ ﺃﻧـﺎ"‬ ‫ﺃﺳـــﻜﻦ‬ ‫ﻓﺘﺢ‬ ‫ﻟﻪ ﻭﺟﻬﺎﻥ ﰲ‬ ‫ﻋﻨﺪ ﻓﺘﺢ‬ ‫ﺏ ﻣ‪‬ـﻦ"‬
‫ﻣﺬﻫﺒﺎﻥ ‪ :‬ﺣﻘﻖ ﻻﻡ ﺃﺩﻏﻢ "ﻳﻌﺬ ‪‬‬ ‫ﻗﺼﺮ ﻳـﺆﺩﻩ‬
‫ﻓﺘﺢ ﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ ‪ ،‬ﻭﻟﻪ ﰲ ﺍﻟﺒﺎﻗﻲ ﻭﺟﻬﺎﻥ ‪ :‬ﺗﻘﻠﻴﻞ )ﺍﺑﻦ ﻋﻮﻥ(‪ ،‬ﻭﻓﺘﺢ )ﺍﳉﻤ‪‬ﺎﻝ( ﺇﻻ "ﻫﺎﺭ" ﻓﻠﻪ ﻓﻴﻬﺎ ﺍﻹﻣﺎﻟﺔ )ﺍﺑﻦ ﻋﻮﻥ( ﻭﺍﻟﻔﺘﺢ )ﺍﳉﻤ‪‬ﺎﻝ( ‪.‬‬

‫ﻧﻘﻞ ﰲ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻴﻮﻧﺲ ‪.‬‬

‫ﺑﺴﻤﻠﺔ ﻓﻘﻂ‬
‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ‪.‬‬

‫ﻗﺼﺮ ﺍﳌﻨﻔﺼﻞ ﻭﺗﻮﺳﻂ ﺍﳌﺘﺼﻞ ‪.‬‬

‫ﺑــﺎﻟﻜﻬﻒ ‪ ،‬ﻭ"ﺍﺗﺒﻌــﻮﱐ‬ ‫"ﻭﻟﻴﺆﻣﻨــﻮﺍ‬ ‫ﺍﳌﻔﺘـــﻮﺣﺘﲔ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ـﺮ‬
‫ـﺎﻟﺒﻘﺮﺓ ‪ ،‬ﻭﺃﻇﻬـ‬
‫ﺍﻟﺼﻠﺔ ﺍﻟﻜﻠﻤﺔ ﻭﻋﲔ ﺑـ‬ ‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ‬
‫ﺃﻫﺪﻛﻢ" ﺑﻐﺎﻓﺮ ‪" ،‬ﺃﲤﺪﻭﻧﲏ‬ ‫ﰊ" ﺑﺎﻟﺒﻘﺮﺓ‬ ‫ﳓﻮ"ﺟﺎﺀ ﺃﺣﺪ"‬ ‫"ﺃﺃﻧﺬﺭ‪‬ﻢ‬ ‫ﺐ ‪‬ﻣﻌﻨﺎ" ‪‬ﻮﺩ ‪.‬‬
‫ﺍﻟﻜﻠﻤﺔ ﻭﻓﺎﺀ "ﺍﺭﻛ ‪‬‬ ‫ﻣﻄﻠﻘﹰﺎ‬ ‫‪ ،‬ﻧﻮﻟــﻪ ‪،‬‬
‫ﲟﺎﻝ" ﺑﺎﻟﻨﻤﻞ ﻓﻘﻂ ‪.‬‬ ‫‪" ،‬ﺗﺆﻣﻨــﻮﺍ‬ ‫ـﻘﻂ ﺍﻷﻭﱃ‬
‫ﺃﺳـ‬ ‫" ﺃﻭ‬ ‫ﺕ"‬
‫ـ ﹾﺬ ‪‬‬
‫ـﺮ"ﻋـ‬ ‫ﺍﻟﻜﻠﻤﺔ ﺇﻻ ﻭﺃﻇﻬـ‬ ‫)ﺍﺑﻦ‬ ‫ﻭﻧﺼـــﻠﻪ‬
‫ﺣﺬﻑ ﻭﺻـﻼ ﻭﻭﻗﻔﹰـﺎ ‪:‬‬ ‫ﱄ" ﺑﺎﻟﺪﺧﺎﻥ‬ ‫ـﺮ‬
‫ـﻊ ﺍﻟﻘﺼـ‬
‫ﻣـ‬ ‫ﻛﺴــﺮ‬ ‫"ﺍﳌﻮﺗﻔﻜﺎﺕ" ﺑﺎﻟﺪﺧﺎﻥ ﻭﻏـﺎﻓﺮ ‪،‬‬ ‫ﳎﺎﻫﺪ‬ ‫ﺑﺎﻟﻨﺴــﺎﺀ ‪،‬‬
‫"ﺩﻋــﺎﻥ ﻓﻠﻴﺴــﺘﺠﻴﺒﻮﺍ"‬ ‫ﻱ"‬
‫– "ﻭﳏﻴﺎ ‪‬‬ ‫ﻭﺍﻟﺘﻮﺳــﻂ ‪،‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﰲ ﺍﻟﺘﻮﺑﺔ "ﻭﻟﻘــ ‪‬ﺪ ﹶﺫﺭ‪‬ﺃﻧــﺎ"‬ ‫ﻋﻦ‬ ‫ﻧﺆﺗﻪ ﻣﻨـﻬﺎ‬
‫‪"،‬ﻭﺍﺗﻘﻮﻥ ﻳﺎ ﺃﻭﱄ" ﺑـﺎﻟﺒﻘﺮﺓ‬ ‫ﻭﰲ ﺍﳌﺘﻔﻘــﺘﲔ‬
‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬ ‫ـﺎ" ‪:‬‬
‫"ﺃﺋﻨـ‬ ‫ﺍﳉﻤ‪‬ﺎﻝ( ﻭﺍﳊﺎﻗﺔ ‪ ،‬ﺑﺎﻷﻋﺮﺍﻑ ‪.‬‬ ‫ﺑﺎﻟﺸﻮﺭﻯ ‪،‬‬
‫– "ﻭﺧــﺎﻓﻮﻥ ﺇﻥ" ﺑــﺂﻝ‬ ‫ﰲ ﺍﻟﻜﺴـــﺮ‬
‫"ﺇﺧﻮﰐ ﺇﻥ"‬ ‫ﺗﺴــﻬﻴﻞ‬ ‫‪ ،‬ﻭﺍﻟﺼﻠﺔ "ﻭﺍﳌﻮﺗﻔﻜﺔ" ﻭﺃﺩﻏﻢ "ﻳﺲ" ﺑﺄﻭﻝ‬ ‫ﺃﺭﺟﻪ ‪ ،‬ﻳﺘﻘﻪ‬
‫ﻋﻤﺮﺍﻥ – "ﻭﺍﺧﺸﻮﻥ ﻭﻻ"‬
‫ـﻒ ‪،‬‬
‫ﺑﻴﻮﺳـ‬ ‫ﻭﺍﻟﻀﻢ ﳓـﻮ‬ ‫ﻣـــﻊ‬ ‫ﰲ ﺍﻟﻨﺠﻢ ﻓﻘﺪ ﻳﺲ ‪ ،‬ﻭﺃﻇﻬـﺮ "ﻥ"‬ ‫ﺍﳌﻘﻴﺪﺓ‬ ‫‪ ،‬ﻓﺄﻟﻘــﻪ ‪،‬‬
‫ﺑﺎﳌﺎﺋﺪﺓ – "ﻭﻗﺪ ﻫﺪﺍﻥ ﻭﻻ"‬
‫"ﻭﱄ ﻓﻴﻬــﺎ‬ ‫"ﻫﺆﻻﺀ ﺇﻥ"‪،‬‬ ‫ﺇﺩﺧﺎﻝ ‪،‬‬ ‫ﺃﺑﺪﳍﺎ ‪ ،‬ﻭﻗﺮﺃ ﺑﺄﻭﻝ ﺍﻟﻘﻠﻢ ‪ ،‬ﻭﺃﻇﻬﺮ‬ ‫ﺑﺜﻼﺛﺔ‬ ‫ﻳﺮﺿﻪ ﻟﻜﻢ‬
‫ﺑﺎﻷﻧﻌﺎﻡ– "ﻛﻴﺪﻭﻥ ﻓـﻼ"‬
‫ﻣﺌﺎﺭﺏ" ﺑﻄﻪ‬ ‫"ﺃﻭﻟﻴﺎ ُﺀ ﺃﹸﻭﻟﺌﻚ"‬ ‫ﻭﻋﻨــﺪ‬ ‫ـﺮ"‬
‫ـﻴﻌﺺ ﺫﻛـ‬ ‫"ﻫﺎ ﺃﻧﺘﻢ" ﰲ "ﻛﻬـ‬ ‫ﻗﻴﻮﺩ‬ ‫– ﻛﺴــﺮ‬
‫ﺑﺎﻷﻋﺮﺍﻑ– "ﻓﻼ ﺗﺴﹶﺄﹶﻟ ‪‬ﻦ ﻣﺎ"‬
‫"ﻭﻣﻦ ﻣﻌﻲ‬ ‫ﺳــﻬﻞ ﺍﻷﻭﱃ‬ ‫ﺿـــﻢ‬ ‫ﻣﻮﺍﺿﻌﻬﺎ ﲟﺮﱘ ‪.‬‬ ‫)ﻗﺒﻞ ﳘﺰ‬ ‫"ﺑ ‪‬ﻪ ﺍﻧﻈـﺮ"‬
‫‪‬ﻮﺩ– "ﻭﻻ ﲣﺰﻭﻥ ﰲ" ‪‬ﻮﺩ‬
‫ﻣــــﻦ"‬ ‫ﻣﻊ ﺍﻟﺘﻮﺳـﻂ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ – ﻭﻟﻪ ﺍﻟﻮﺟﻬـﺎﻥ ﰲ‬ ‫ﺍﻟﻘﻄﻊ ‪،‬‬ ‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬
‫– "ﺗﺆﺗﻮﻥ ﻣﻮﺛﻘﺎ" ﺑﻴﻮﺳﻒ‬
‫ﺑﺎﻟﺸﻌﺮﺍﺀ ‪،‬‬ ‫ﻭﺍﻟﻘﺼـــﺮ ‪،‬‬ ‫"ﺃﺀُﻧﺰﻝ"‬ ‫ـﺪ ﻅ ‪،‬‬‫ـﺪ" ﻋﻨـ‬ ‫"ﻗـ‬ ‫ﻋﻤﺮﺍﻥ‬ ‫ﻭﻗﺒﻞ ﺍﳌﻴﻢ‬ ‫ﻭﻛﺴـــﺮ‬
‫– "ﺃﺷــﺮﻛﺘﻤﻮﻥ ﻣــﻦ"‬
‫ﺃﺳـــﻜﻦ‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜـﺎﱐ‬ ‫‪:‬‬ ‫ﺍﻹﺩﻏﺎﻡ )ﺍﺑﻦ ﻋﻮﻥ( ‪،‬‬ ‫ﻭﺍﻟﻨﺴﺎﺀ‬ ‫ﳓﻮ ﻫﻢ‬ ‫"ﻷﻫﻠـــ ‪‬ﻪ‬
‫ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺗﻘﺒﻞ ﺩﻋـﺎﺀ‬
‫"ﺗﺘـــﺒﻌﲏ‪‬‬ ‫ﰲ ﻛــــﻞ‬ ‫ﺍﻟﺘﺴﻬﻴﻞ‬ ‫ﻭﳏﻤﺪ – ﻭﺍﻹﻇﻬﺎﺭ )ﺍﳉﻤ‪‬ﺎﻝ( ‪.‬‬ ‫ﻣﻨﺎ ‪،‬‬ ‫ﺍﻣﻜﺜﻮﺍ" ﺑﻄﻪ‬
‫ﺭﺑﻨﺎ" ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺍﻟﺒـﺎﺩ‬
‫ﻭﻣﻦ" ﺑﺎﳊﺞ –– "ﺍﺗﺒﻌـﻮﻥ‬ ‫ـﻴﺖ"‬ ‫ﺃﻓﻌﺼـ‬ ‫ﺍﳌﺘﻔﻘـــﺘﲔ ‪:‬‬ ‫ﺑﻐـــﲑ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻟﻘﺎﻟﻮﻥ ﺍﻟﻮﺟﻬـﺎﻥ‬ ‫ﻭﻗﺒﻞ‬ ‫ﻭﺍﻟﻘﺼﺺ ‪.‬‬
‫ﻫﺬﺍ" ﺑﺎﻟﺰﺧﺮﻑ– "ﺍﻟـﺪﺍﻉ‬ ‫ﺑﻄﻪ )ﺃﺛﺒﺘﻬﺎ‬ ‫ﺗﺴﻬﻞ ﺍﻟﺜﺎﻧﻴـﺔ‬ ‫ﺍﻹﺩﺧﺎﻝ‬ ‫ﰲ "ﻳﻠﻬﺚ ﱠﺫﻟـﻚ"‬ ‫ﻭﺳﻠﻢ –‬ ‫ﺍﻟﻔﻮﺍﺻﻞ‬ ‫ﻭﻗﺼـــﺮ‬
‫ﺇﱃ" ﺑﺎﻟﻘﻤﺮ – "ﺍﻟﺘﻼﻕ ﻳﻮﻡ"‬ ‫ﺳـــﺎﻛﻨﺔ‬ ‫ﻣﻊ ﻭﺭﺵ ‪ ،‬ﺇﻻ‬ ‫‪.‬‬ ‫ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺑﺎﻷﻋﺮﺍﻑ ﻣﻊ ﺗﻘﺪﱘ‬ ‫ﺑﻐﲑ‬ ‫"ﻭﺃﺷــﺮﻛ ‪‬ﻪ‬
‫‪ ،‬ﻭ"ﺍﻟﺘﻨﺎﺩ ﻳـﻮﻡ" ﺑﻐـﺎﻓﺮ ‪.‬‬ ‫ﻭﺻـــﻼ‬ ‫"ﺑﺎﻟﺴــ ‪‬ﻮ ﺇﻻ"‬ ‫ﻭﻗـــﺮﺃ‬ ‫ﺣﺎﺋﻞ ﳓﻮ ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﺍﻹﺩﻏﺎﻡ )ﻣﺮﻭﻱ ﻋﻦ‬ ‫ﰲ" ﺑﻄــﻪ‪.‬‬
‫ـﺈﺑﺮﺍﻫﻴﻢ ﻭﻕ ‪،‬‬
‫ـﺪ" ﺑـ‬
‫"ﻭﻋﻴـ‬ ‫ﻭﺣــﺬﻓﻬﺎ‬ ‫ﺑﻴﻮﺳـــﻒ ‪،‬‬ ‫ﺃﺁﳍﺘﻨــﺎ‬ ‫ﺑﺎﻟﻘﺼﺮ ﻏﲑ ﺃﰊ ﺍﻟﻔﺘﺢ( ‪.‬‬ ‫ﻛﻨﺘﻢ‬ ‫ﻭﻗﺼﺮ"ﻋﻠﻴﻪ"‬
‫"ﻧﻜﲑ" ﺑﺎﳊﺞ ﻭﺳﺒﺄ ﻭﻓﺎﻃﺮ‬ ‫ﻭﻗﻔﺎ( ‪.‬‬ ‫ﱯ ﺇﻥ" ‪،‬‬
‫"ﻟﻠــﻨ ‪‬‬ ‫ﺑﺎﻟﺰﺧﺮﻑ‬ ‫ﻭﻟﻪ ﺍﻟﻮﺟﻬﺎﻥ ﰲ ﺗﺎﺀ‬ ‫ﺗﻌﻠﻤﻮﻥ( )ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﺣﻴـــﺚ‬
‫ﻭﺍﳌﻠﻚ ‪" ،‬ﻧﺬﻳﺮ" ﺑﺎﳌﻠـﻚ ‪،‬‬ ‫ﱐ‬
‫ﻭﻓﺘﺢ "ﺃ ﹶ‬ ‫ﱯ ﺇﻻ"‬
‫"ﺍﻟـــﻨ ‪‬‬ ‫‪‬ﻤﺰﺗﲔ‬ ‫ﺍﻟﺘﺄﻧﻴﺚ ﻗﺒﻞ ﺍﻟﻈـﺎﺀ‬ ‫)ﺍﺑﻦ ﻋﻮﻥ ﺃﺻﻞ ﻫﺎ‬ ‫ﻭﻗﻌـــﺖ‬
‫ـﺺ ‪،‬‬ ‫ـﺬﺑﻮﻥ" ﺑﺎﻟﻘﺼـ‬‫"ﻳﻜـ‬ ‫ﺃﻭﰲ"‬ ‫ﺑـــﺎﻷﺣﺰﺍﺏ‬ ‫ﻋﻠـــﻰ‬ ‫ﳓــﻮ "ﲪﻠــﺖ‬ ‫ﺍﻟﻮﺍﺳﻄﻲ ﺣﺮﻑ ﺗﻨﺒﻴﻪ(‬ ‫ﻭﺑﻌـــﺪﻫﺎ‬
‫"ﻳﻨﻘﺬﻭﻥ" ﺑﻴﺲ ‪" ،‬ﻟﺘﺮﺩﻳﻦ"‬ ‫ـﻒ ‪،‬‬‫ﺑﻴﻮﺳـ‬ ‫ﻓﺒﺎﻹﺑـــﺪﺍﻝ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ‬ ‫ﻇﱡﻬﻮﺭﳘﺎ" ﻣﻊ ﺗﻘﺪﱘ‬ ‫ﺃﻭ ﺑﺎﻟﺘﻮﺳﻂ‬ ‫(–‬ ‫ﻣﺘﺤــﺮﻙ ‪،‬‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪" ،‬ﺗﺮﲨـﻮﻥ" ‪،‬‬ ‫ﻭﺍﻹﺩﻏﺎﻡ ﻭﺻﻼ‬ ‫ﺍﻟﺮﺍﺀﺍﺕ‬
‫ﰊ ﺇﻥﹼ"‬
‫"ﺭ ‪‬‬ ‫‪.‬‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻹﺩﻏﺎﻡ )ﻋﻦ ﻓﺎﺭﺱ(‬ ‫ـﻮﻻﻩ‬
‫ﻭ"ﺗــ‬
‫ـﺪﺧﺎﻥ ‪،‬‬ ‫ـﺎﻋﺘﺰﻟﻮﻥ" ﺑﺎﻟـ‬
‫"ﻓـ‬ ‫‪ ،‬ﻭﺯﺍﺩ ﻭﺟــﻪ‬
‫ﺑﻔﺼﻠﺖ" ‪،‬‬ ‫ﻭﺍﻟﻼﻣﺎﺕ ﺃﺻﻞ ﻫﺎ ﳘﺰﺓ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺑـﺎﻗﻲ‬ ‫ﻓﺄﻧﻪ" ﺑﺎﳊﺞ‪.‬‬
‫ﻭ"ﻧﺬﺭ" ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﺑـﺎﻟﻮﺍﺩ"‬ ‫ﲢﻘﻴــﻖ ﺍﻷﻭﱃ‬
‫ﱄ ﺩﻳﻦ"‬
‫"ﻭ ﹶ‬ ‫ﺍﺳﺘﻔﻬﺎﻡ ﺣﺮﻭﻑ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ‬ ‫ﻛﺎﺑﻦ‬ ‫ﻭﻗﺮﺃ ﻳﺄﺗـ ‪‬ﻪ‬
‫ﺑﺎﻟﻔﺠﺮ ‪" ،‬ﻛﺎﳉﻮﺍﺏ" ﺑﺴﺒﺄ‬ ‫ﻭﺗﺴﻬﻴﻞ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺑﺎﻟﻜﺎﻓﺮﻭﻥ ‪.‬‬ ‫ﻓﺮﺡ ‪ .‬ﺃﺑﺪﻟﺖ ﻫﺎ ًﺀ( ‪) ،‬ﺝ ‪ ،‬ﺙ ‪ ،‬ﻭﺣﺮﻭﻑ‬ ‫ﻣﺆﻣﻨﺎ ﺑﻄـﻪ‬
‫‪.‬‬
‫ﻭﻟــــﻪ‬ ‫ﻛﻮﺭﺵ ‪.‬‬ ‫ﺍﻟﺼﻔﲑ( ‪.‬‬ ‫ﻭﺳﻬﻞ‬ ‫ﺑ ـﻮﺟﻬﲔ ‪:‬‬
‫ﻭﻟﻪ ﰲ "ﺍﻟﺪﺍﻉ ﺇﺫﺍ" ﻭﺟﻬﺎﻥ‬
‫ﺍﻟﻮﺟﻬــﺎﻥ‬ ‫ﻭﻟﻪ ﺍﻟﻮﺟﻬﺎﻥ ﰲ ﻻﻡ‬ ‫"ﺃﺭﺃﻳﺖ"‬ ‫ﺍﻟﻘﺼﺮ )ﻋﻦ‬
‫‪ :‬ﺍﳊــﺬﻑ )ﺍﳉﻤ‪‬ــﺎﻝ( ‪،‬‬
‫ﻭﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ )ﺍﺑﻦ ﻋﻮﻥ(‬ ‫ﰲ"ﺃﻭﺯﻋﲏ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ "ﺑﻞ" ﻭ"ﻗﻞ" ﻋﻨـﺪ‬ ‫ﺃﰊ ﺍﳊﺴﻦ(‬
‫‪.‬‬ ‫ﺃﻥ" ﺑﺎﻟﻨﻤﻞ‬ ‫ﻛﻴﻒ ﻭﻗﻌﺖ ﺍﻟﺮﺍﺀ ﳓﻮ "ﺑ ﹾﻞ ﺭﺑﻜﻢ"‬ ‫ﻭﺍﻟﺼﻠﺔ )ﻋﻦ‬
‫ﻭﺍﻷﺣﻘﺎﻑ‬ ‫‪" ،‬ﻗـــ ﹾﻞ ﺭﺏ" ‪:‬‬ ‫‪.‬‬ ‫ﺃﰊ ﺍﻟﻔﺘﺢ( ‪.‬‬
‫ـﺘﺢ‬
‫‪ ،‬ﺍﻟﻔــ‬ ‫ﺍﻹﻇﻬﺎﺭ )ﺍﻟﻮﺍﺳﻄﻲ(‬
‫ﻻﺑﻦ ﻋﻮﻥ ‪،‬‬ ‫ﻣﻊ ﻭﹺﻟ ‪‬ﺪ ﺇﺳـﺤﺎﻕ ‪،‬‬
‫ـﻜﺎﻥ‬
‫ﻭﺍﻹﺳـ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ )ﺍﳉﻤ‪‬ـﺎﻝ(‬
‫ﻟﻠﺠﻤ‪‬ﺎﻝ ‪.‬‬ ‫ﻛﺎﳉﻤﻬﻮﺭ ‪.‬‬

‫‪86‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﺍﻟﺤ‪‬ﹾﻠﻮ‪‬ﺍﻧﻲ ﻋﻦ ﻗﺎﻟﻮﻥ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ‪ ،‬ﻭ" ﱠﰒ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﻘﺼﺺ ﺑﺈﺳﻜﺎﻥ ﺍﳍﺎﺀ ‪ ،‬ﻭﻗﺮﺃ "‪‬ﻳ ‪‬ﻤ ﱠﻞ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﺒﻘﺮﺓ ﺑﻮﺟﻬﲔ ‪ :‬ﺍﻟﻀﻢ ﻟﻠﺠﻤ‪‬ﺎﻝ‬
‫‪ ،‬ﻭﺍﻹﺳﻜﺎﻥ ﻻﺑﻦ ﻋﻮﻥ ﺍﻟﻮﺍﺳﻄﻲ ‪ .‬ﻭﺿﻢ "ﻛ ﹸﻔﺆ‪‬ﺍ" ﺑﺎﻹﺧﻼﺹ ‪ ،‬ﻭ"ﻫ ‪‬ﺰﺅﺍ" ﺣﻴﺚ ﻭﻗﻌﺖ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ‬
‫ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "ﹺﺑﻴﻮﺕ" ﻛﻴﻒ ﻭﻗﻌﺖ ﺑﺎﻟﻜﺴﺮ ‪ .‬ﻭﻗﺮﺃ "ﻓﻨﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭ"ﻻ ﺗﻌﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﻌﲔ ﻭﺍﺧﺘﻼﺱ ﻓﺘﺤﻬﺎ ‪ .‬ﻭﻗﺮﺃ "ﺷ‪‬ﻨﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ‪ .‬ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ"‬
‫ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ )ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻭﳝﺘﻨﻊ ﺍﻹﺩﺧﺎﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ‬
‫ﳉﻤ‪‬ﺎﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ" ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ‬ ‫ﻭﺍﻷﺣﻘﺎﻑ ﺑﻮﺟﻬﲔ ﻭﺻﻼ ‪ :‬ﺍﻹﺛﺒﺎﺕ )ﻋﻦ ﺃﰊ ﻋﻮﻥ( ‪ ،‬ﻭﺍﳊﺬﻑ )ﻋﻦ ﺍ ﹶ‬
‫ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻓﻘﻂ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻨﺴﻴﺊ" ﺑﺎﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﻗ ‪‬ﺮﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻳﻬﺪﻱ"‬
‫ﺑﺎﺧﺘﻼﺱ ﻓﺘﺢ ﺍﳍﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮ ‪‬ﻣﺌﺬ" ‪‬ﻮﺩ ‪ ،‬ﻭ"ﻋﺬﺍﺏ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﻟﻨﻤﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﻟﻴ‪‬ﻬﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﻟﻴﺎﺀ ‪ ،‬ﻭ"ﺭﻳ‪‬ﺎ" ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﺑﻼ ﳘﺰ ‪ .‬ﻭﻗﺮﺃ "ﰒ ﻟﹾﻴﻘﻄﻊ" ‪" ،‬ﰒ ﻟﹾﻴﻘﻀﻮﺍ" ﺑﺎﳊﺞ ‪" ،‬ﻭﹾﻟﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ ﻭﺍﻟﻄﻼﻕ ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰ ﻣﻦ ﻏﲑ ﻳﺎﺀ ﻛﺎﻟﺴﻤﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﳜﺼﻤﻮﻥ"‬
‫ﺑﺎﺧﺘﻼﺱ ﻓﺘﺤﺔ ﺍﳋﺎﺀ ‪ .‬ﻗﺮﺃ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ﺑﺴﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﺃﺻﻄﻔﻰ" ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ‬
‫ﻗﻄﻊ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﳊﺎﻟﲔ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹸﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ" ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ"‬
‫ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ ‪.‬‬

‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪،‬‬
‫ﻭﳘﺰﻫﺎ ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ‬
‫ﻫﺎ ﻳﺎ "ﻣﺮﱘ" – ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪ 9‬ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪،‬‬
‫ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪" ،‬ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ"‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ "ﺁﺗﺎ ﹶ‬
‫ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ‬
‫"ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ" ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ‬
‫ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪87‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﺍﻟﻘﺎﺿﻲ ‪ 3‬ﻋﻦ ﺭﻭﺍﻳﺔ ﻗﺎﻟﻮﻥ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬

‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺟﺎﺀ ﺷﺎﺀ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ ﻣﻦ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳌﺪ‬ ‫ﺍﻹﻇﻬﺎﺭ ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳍﻤﺰ ﺍﳌﻔﺮﺩ‬ ‫ﻫﺎﺀ‬

‫ﺍﻟﻨﻘﻞ‬

‫ﻣﻴﻢ ﺍﳉﻤﻊ‪ -‬ﺍﻟﺮﺍﺀﺍﺕ ﻭﺍﻟﻼﻣﺎﺕ‬

‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬
‫ﺯﺍﺩ ﺯﺍﻏﻮﺍ‬ ‫ﻭﺭﺀﺍ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻛﻠﻤﺘﲔ‬ ‫ﻭﺍﻟﻘﺼﺮ‬ ‫ﺍﻟﻜﻨﺎﻳﺔ‬
‫ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ ﻭﺍﳌﺮ‬ ‫ﻣﻦ ﻛﻠﻤﺔ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﻣﺎ ﺯﺍﻍ ﺣﺎﻕ‬
‫ﻭﻃﻪ ﻭﻓﻮﺍﺻﻞ ‪11‬‬
‫ﺧﺎﻑ ﻃﺎﺏ‬
‫ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬
‫ﺿﺎﻕ ﺧﺎﺏ‬
‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪ ،‬ﻭﺣﻢ‬
‫ﺭﺍﻥ‬ ‫ﻭﻛﺎﻓﺮﻳﻦ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ‪" :‬ﺗﺮﱐ ﺃﻧﺎ"‬ ‫ﺃﺳﻜﻦ "ﻭﻟﻴﺆﻣﻨﻮﺍ‬ ‫ﻓﺘﺢ‬ ‫ﻓﺘﺢ ﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ ‪ ،‬ﻭﻟﻪ ﰲ "ﻫﺎﺭ" ﻭﺟﻬﺎﻥ ‪ :‬ﺗﻘﻠﻴﻞ)ﺃﺑﻮ ﺍﻟﻔﺘﺢ( ﻭﺇﻣﺎﻟﺔ )ﺃﺑﻮ ﺍﳊﺴﻦ( ‪ ،‬ﻭﻟﻪ ﰲ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺘﻘﻠﻴﻞ ‪.‬‬ ‫ﰲ‬ ‫ﻋﻨﺪ ﻓـﺘﺢ‬ ‫ﻗﺼﺮ‬ ‫ﺣﻘﻖ ﻻﻡ ﺍﻟﻜﻠﻤﺔ ﺃﺩﻏﻢ "ﻳﻌﺬﺏ ‪‬ﻣﻦ"‬ ‫ﻗﺼﺮ ﻳـﺆﺩﻩ‬

‫ﻧﻘﻞ ﰲ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻴﻮﻧﺲ ‪.‬‬

‫ﺑﺴﻤﻠﺔ ﻓﻘﻂ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻹﺳﻜﺎﻥ ) ﻋﻦ ﺍﺑﻦ ﳎﺎﻫﺪ( ﻭﲡﻮﺯ ﺍﻟﺼﻠﺔ )ﻋﻦ ﺍﺑﻦ ﻏﻠﺒﻮﻥ(‪ - -‬ﺍﻟﺮﺍﺀﺍﺕ ﻭﺍﻟﻼﻣﺎﺕ ﻛﺎﺑﻦ ﻓﺮﺡ ‪.‬‬
‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ‪.‬‬

‫ﺑﺎﻟﻜﻬﻒ ‪ ،‬ﻭ"ﺍﺗﺒﻌـﻮﱐ‬ ‫ﰊ" ﺑـــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ـﻮﺣﺘﲔ‬

‫ﺍﳌﻔﺘـ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫ﺍﳌﻨﻔﺼﻞ‬ ‫ﺑﺎﻟﺒﻘﺮﺓ ‪" ،‬ﺍﺭﻛﺐ‬ ‫ﻭﻋﲔ ﺍﻟﻜﻠﻤﺔ‬ ‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ‬
‫ﺃﻫــﺪﻛﻢ" ﺑﻐــﺎﻓﺮ ‪،‬‬ ‫"ﺗﺆﻣﻨـــﻮﺍ ﱄ"‬ ‫ﳓﻮ"ﺟـﺎﺀ‬ ‫ـﺬﺭ‪‬ﻢ"‬
‫"ﺃﺃﻧـ‬ ‫ﻭﺗﻮﺳﻂ‬ ‫‪‬ﻣﻌﻨﺎ" ‪‬ﻮﺩ ‪.‬‬ ‫ﻭﻓﺎﺀ ﺍﻟﻜﻠﻤﺔ‬ ‫‪ ،‬ﻧﻮﻟــﻪ ‪،‬‬
‫"ﺃﲤﺪﻭﻧﲏ ﲟﺎﻝ" ﺑﺎﻟﻨﻤـﻞ‬ ‫ﺑﺎﻟـــﺪﺧﺎﻥ –‬ ‫ﺃﺣﺪ" ﺃﺳﻘﻂ‬ ‫ﺍﳌﺘﺼﻞ ‪ .‬ﺃﻭ ﻛﺴــﺮ‬ ‫ﺕ"‬
‫ﻭﺃﻇﻬﺮ"ﻋـ ﹾﺬ ‪‬‬ ‫ﻭﺣﻘﻖ‬ ‫ﻭﻧﺼـــﻠﻪ‬
‫ﻓﻘﻂ ‪.‬‬ ‫ﻱ" ﺑﺎﻷﻧﻌﺎﻡ‬
‫"ﻭﳏﻴﺎ ‪‬‬ ‫ﺍﻷﻭﱃ ﻣــﻊ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫"ﺍﳌﺆﺗﻔﻜﺎﺕ" ﰲ ﺑﺎﻟﺪﺧﺎﻥ ﻭﻏﺎﻓﺮ ‪،‬‬ ‫ﺑﺎﻟﻨﺴــﺎﺀ ‪،‬‬
‫ﺣﺬﻑ ﻭﺻﻼ ﻭﻭﻗﻔﹰـﺎ ‪:‬‬ ‫‪" ،‬ﺇﺧــﻮﰐ ﺇﻥ"‬ ‫ﺍﻟﻘﺼـــﺮ‬ ‫"ﺃﺋﻨـــﺎ" ‪:‬‬ ‫ـﺎ"‬
‫ﺍﻟﺘﻮﺑﺔ ﻭﺍﳊﺎﻗﺔ ‪" ،‬ﻭﻟﻘ ـ ‪‬ﺪ ﹶﺫﺭ‪‬ﺃﻧـ‬ ‫ﻧﺆﺗﻪ ﻣﻨـﻬﺎ‬
‫"ﺍﻟﺪﺍﻉ ﺇﺫﺍ" ‪" ،‬ﺩﻋـﺎﻥ‬
‫ﺑﻴﻮﺳــﻒ ‪" ،‬ﻭﱄ‬ ‫ﻭﺍﻟﺘﻮﺳﻂ ‪،‬‬ ‫ﺗﺴﻬﻴﻞ ﻣﻊ‬ ‫"ﻭﺍﳌﺆﺗﻔﻜﺔ" ﰲ ﺑـــﺎﻷﻋﺮﺍﻑ–‬ ‫ﺑﺎﻟﺸﻮﺭﻯ ‪،‬‬
‫ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ" – "ﻭﺍﺗﻘﻮﻥ‬
‫ﻓﻴﻬﺎ ﻣﺌﺎﺭﺏ" ﺑﻄﻪ‬ ‫ﻭﰲ ﺍﳌﺘﻔﻘﺘﲔ‬ ‫ﺇﺩﺧــﺎﻝ ‪،‬‬ ‫ﻭﺃﺩﻏﻢ "ﻗﺪ" ﻋﻨﺪ‬ ‫ﺍﻟﻨﺠﻢ ‪.‬‬ ‫ﺃﺭﺟﻪ ‪ ،‬ﻳﺘﻘﻪ‬
‫ﻳــﺎ ﺃﻭﱄ" ﺑــﺎﻟﺒﻘﺮﺓ –‬
‫"ﻭﻣﻦ ﻣﻌﻲ ﻣـﻦ"‬ ‫ﰲ ﺍﻟﻜﺴــﺮ‬ ‫ﻭﻋﻨﺪ ﺿـﻢ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ ﺃﻧﺘﻢ" ﺽ ‪.‬‬ ‫‪ ،‬ﻓﺄﻟﻘــﻪ ‪،‬‬
‫"ﻭﺧــﺎﻓﻮﻥ ﺇﻥ" ﺑــﺂﻝ‬
‫ـﻌﺮﺍﺀ ‪،‬‬
‫ﺑﺎﻟﺸـــ‬ ‫ﻭﺍﻟﻀﻢ ﳓﻮ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓـﻮ‬ ‫ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﻭﻟﻘــــﺎﻟﻮﻥ‬ ‫ﻳﺮﺿﻪ ﻟﻜﻢ‬
‫ﻋﻤﺮﺍﻥ – "ﻭﺍﺧﺸـﻮﻥ‬
‫"ﺃﻭﺯﻋـــﲏ ﺃﻥ"‬ ‫"ﻫﺆﻻﺀ ﺇﻥ"‪،‬‬ ‫ـﺰﻝ" ‪:‬‬
‫"ﺃﺀُﻧـ‬ ‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ ﺍﻟﻮﺟﻬـــﺎﻥ ﰲ‬ ‫– ﻛﺴــﺮ‬
‫ﻭﻻ" ﺑﺎﳌﺎﺋﺪﺓ – "ﻭﻗـﺪ‬
‫ﺑﺎﻟﻨﻤﻞ ﻭﺍﻷﺣﻘﺎﻑ‬ ‫"ﺃﻭﻟﻴـــﺎ ُﺀ‬ ‫ﺍﻟﺘﺴــﻬﻴﻞ‬ ‫ﻋﻤﺮﺍﻥ ﻭﺍﻟﻨﺴﺎﺀ "ﻳﻠﻬﺚ ﱠﺫﻟـﻚ"‬ ‫"ﺑ ‪‬ﻪ ﺍﻧﻈـﺮ"‬
‫ﻫﺪﺍﻥ ﻭﻻ" ﺑﺎﻷﻧﻌـﺎﻡ–‬
‫‪" ،‬ﺭﰊ ﺇﻥﹼ"‬ ‫ﺃﹸﻭﻟﺌﻚ" ﺳﻬﻞ‬ ‫ﺑﻐــــﲑ‬ ‫ـﻊ‬
‫ﻭﳏﻤﺪ –ﺻﻠﻰ ﺑـﺎﻷﻋﺮﺍﻑ ﻣـ‬ ‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬
‫"ﻛﻴـــﺪﻭﻥ ﻓـــﻼ"‬
‫ﺑﻔﺼـــﻠﺖ" ‪،‬‬ ‫ﺍﻷﻭﱃ ﻣــﻊ‬ ‫ﺍﻹﺩﺧﺎﻝ ‪.‬‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻘﺪﱘ ﺍﻹﺩﻏﺎﻡ ‪.‬‬ ‫ﻭﻛﺴـــﺮ‬
‫ﺑﺎﻷﻋﺮﺍﻑ– "ﻓﻼ ﺗﺴﹶﺄﹶﻟ ‪‬ﻦ‬
‫ﻣﺎ" ‪‬ﻮﺩ– "ﻭﻻ ﲣـﺰﻭﻥ‬ ‫ﻭﺃﺳﻜﻦ "ﺗﺘـﺒﻌﲏ‪‬‬ ‫ـﻂ‬‫ﺍﻟﺘﻮﺳــ‬ ‫ﻭﻗﺮﺃ ﺃﺁﳍﺘﻨﺎ‬ ‫– ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﻭﺃﻇﻬﺮ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ‬ ‫"ﻷﻫﻠـــ ‪‬ﻪ‬
‫ـﻮﻥ‬ ‫ـﻮﺩ – "ﺗﺆﺗـ‬
‫ﰲ" ‪ ‬ـ‬ ‫ﺃﻓﻌﺼﻴﺖ" ﺑﻄـﻪ‬ ‫ﻭﺍﻟﻘﺼــﺮ ‪،‬‬ ‫ﺑــﺎﻟﺰﺧﺮﻑ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﻗﺒﻞ ﺣﺮﻭﻓﻬﺎ )ﺝ‬ ‫ﺍﻣﻜﺜﻮﺍ" ﺑﻄﻪ‬
‫ﻣﻮﺛﻘــﺎ" ﺑﻴﻮﺳــﻒ –‬ ‫)ﺃﺛﺒﺘﻬﺎ ﺳـﺎﻛﻨﺔ‬ ‫ﺇﻻ "ﺑﺎﻟﺴ ‪‬ﻮ‬ ‫‪‬ﻤﺰﺗﲔ ﻋﻠﻰ‬ ‫ﺑﺎﻟﻘﺼﺮ )ﺑﺎﻋﺘﺒﺎﺭ ‪ ،‬ﻅ ‪ ،‬ﺙ‬ ‫ﻭﺍﻟﻘﺼﺺ ‪.‬‬
‫"ﺃﺷــﺮﻛﺘﻤﻮﻥ ﻣــﻦ"‬ ‫ﻭﺻﻼ ﻭﺣـﺬﻓﻬﺎ‬ ‫ﺇﻻ" ﺑﻴﻮﺳﻒ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ ‪.‬‬ ‫ﺃﻥ ﺃﺻﻞ ﻫﺎ ﻭﺣﺮﻭﻑ ﺍﻟﺼﻔﲑ(‬ ‫ﻭﻗﺼـــﺮ‬
‫ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺗﻘﺒﻞ ﺩﻋﺎﺀ‬ ‫ﻭﻗﻔﺎ( ‪.‬‬ ‫ﱯ ﺇﻥ"‬
‫‪" ،‬ﻟﻠﻨ ‪‬‬ ‫ﺣﺮﻑ ﺗﻨﺒﻴﻪ( ﺃﻭ ‪.‬‬ ‫"ﻭﺃﺷــﺮﻛ ‪‬ﻪ‬
‫ﺭﺑﻨﺎ" ﺑﺈﺑﺮﺍﻫﻴﻢ – "ﻭﺍﻟﺒﺎﺩ‬ ‫ﱐ ﺃﻭﰲ"‬
‫ﻭﻓﺘﺢ "ﺃ ﹶ‬ ‫ﱯ ﺇﻻ"‬
‫‪" ،‬ﺍﻟﻨ ‪‬‬ ‫ـﺲ"‬‫ـﺮ "ﻳـ‬
‫ﻭﺃﻇﻬـ‬ ‫ﺑﺎﻟﺘﻮﺳﻂ‬ ‫ﰲ" ﺑﻄــﻪ‪.‬‬
‫ﻭﻣــﻦ" ﺑــﺎﳊﺞ ––‬ ‫ﱄ‬
‫ﺑﻴﻮﺳــﻒ ‪" ،‬ﻭ ﹶ‬ ‫ـﺎﻷﺣﺰﺍﺏ‬‫ﺑـ‬ ‫ﺑﺄﻭﻝ ﻳﺲ ‪ ،‬ﻭ"ﻥ"‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﻭﻗﺼﺮ"ﻋﻠﻴﻪ"‬
‫"ﺍﺗﺒﻌـــﻮﻥ ﻫـــﺬﺍ"‬ ‫ﺩﻳﻦ" ﺑﺎﻟﻜﺎﻓﺮﻭﻥ ‪.‬‬ ‫ﻓﺒﺎﻹﺑــﺪﺍﻝ‬ ‫ـﻢ ‪،‬‬ ‫ﺃﺻﻞ ﻫﺎ ﳘﺰﺓ ﺑـ‬
‫ـﺄﻭﻝ ﺍﻟﻘﻠـ‬ ‫ﺣﻴـــﺚ‬
‫ﺑﺎﻟﺰﺧﺮﻑ– "ﺍﻟﺪﺍﻉ ﺇﱃ"‬ ‫ﻭﺍﻹﺩﻏــﺎﻡ‬ ‫ﺍﺳﺘﻔﻬﺎﻡ ﺃﺑﺪﻟﺖ ﻭ"ﻛﻬﻴﻌﺺ ﺫﻛﺮ"‬ ‫ﻭﻗﻌـــﺖ‬
‫ﺑﺎﻟﻘﻤﺮ – "ﺍﻟﺘﻼﻕ ﻳﻮﻡ" ‪،‬‬ ‫ﻭﺻﻼ ‪.‬‬ ‫ﻫﺎ ًﺀ( ‪ ،‬ﻭﺳﻬﻞ ﲟﺮﱘ ‪.‬‬ ‫ﻭﺑﻌـــﺪﻫﺎ‬
‫ﻭ"ﺍﻟﺘﻨﺎﺩ ﻳﻮﻡ" ﺑﻐـﺎﻓﺮ ‪.‬‬ ‫ﻭﺃﺩﻏﻢ ﻻﻡ "ﺑﻞ"‬ ‫"ﺃﺭﺃﻳﺖ"‬ ‫ﻣﺘﺤــﺮﻙ ‪،‬‬
‫"ﻭﻋﻴﺪ" ﺑﺈﺑﺮﺍﻫﻴﻢ ﻭﻕ ‪،‬‬
‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﻭ"ﻗﻞ" ﰲ ﺍﻟﺮﺍﺀ ‪.‬‬ ‫ـﻮﻻﻩ‬
‫ﻭ"ﺗــ‬
‫"ﻧﻜﲑ" ﺑـﺎﳊﺞ ﻭﺳـﺒﺄ‬
‫ﻛﻴﻒ ﻭﻗﻌﺖ ‪.‬‬ ‫ﻓﺄﻧﻪ" ﺑﺎﳊﺞ‪.‬‬
‫ﻭﻓﺎﻃﺮ ﻭﺍﳌﻠﻚ ‪" ،‬ﻧﺬﻳﺮ"‬
‫ﻭﻗﺮﺃ ﻳﺄﺗـ ‪‬ﻪ‬
‫ـﺬﺑﻮﻥ"‬
‫ـﻚ ‪" ،‬ﻳﻜـ‬‫ﺑﺎﳌﻠـ‬
‫ﻣﺆﻣﻨﺎ ﺑﻄـﻪ‬
‫ﺑﺎﻟﻘﺼﺺ ‪" ،‬ﻳﻨﻘـﺬﻭﻥ"‬
‫ﺑ ـﻮﺟﻬﲔ ‪:‬‬
‫ﺑــﻴﺲ ‪" ،‬ﻟﺘــﺮﺩﻳﻦ"‬
‫ﺍﻟﻘﺼﺮ )ﻋﻦ‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪" ،‬ﺗﺮﲨﻮﻥ" ‪،‬‬
‫"ﻓﺎﻋﺘﺰﻟﻮﻥ" ﺑﺎﻟـﺪﺧﺎﻥ ‪،‬‬
‫ﺃﰊ ﺍﳊﺴﻦ(‬
‫ﻭ"ﻧﺬﺭ" ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﺑﺎﻟﻮﺍﺩ"‬ ‫ﻭﺍﻟﺼﻠﺔ )ﻋﻦ‬
‫ﺑﺎﻟﻔﺠﺮ ‪" ،‬ﻛـﺎﳉﻮﺍﺏ"‬ ‫ﺃﰊ ﺍﻟﻔﺘﺢ( ‪.‬‬
‫ﺑﺴﺒﺄ ‪.‬‬

‫‪88‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﻗﺎﻟﻮﻥ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ‪ ،‬ﻭ" ﱠﰒ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﻘﺼﺺ ﺑﺈﺳﻜﺎﻥ ﺍﳍﺎﺀ ‪ ،‬ﻭﻗﺮﺃ "‪‬ﻳ ‪‬ﻤ ﱠﻞ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﺒﻘﺮﺓ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺃﺳﻜﻦ "ﻛ ﹾﻔﺆ‪‬ﺍ"‬
‫ﺑﺎﻹﺧﻼﺹ ‪ ،‬ﻭﺿﻢ "ﻫ ‪‬ﺰﺅﺍ" ﺣﻴﺚ ﻭﻗﻌﺖ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "ﹺﺑﻴﻮﺕ"‬
‫ﻛﻴﻒ ﻭﻗﻌﺖ ﺑﺎﻟﻜﺴﺮ ‪ .‬ﻭﻗﺮﺃ "ﻓﻨﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭ"ﻻ ﺗﻌﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻌﲔ ﻭﺍﺧﺘﻼﺱ ﻓﺘﺤﻬﺎ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﺷ‪‬ﻨﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ‪ .‬ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ" ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫)ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻭﳝﺘﻨﻊ ﺍﻹﺩﺧﺎﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺣﻘﺎﻑ ﺑﺎﳊﺬﻑ ﻭﺻﻼ ‪ .‬ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ"‬
‫ﺑﺎﻷﻧﻔﺎﻝ ﺑﻮﺟﻬﲔ ‪ :‬ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ ﻓﻤﻔﺘﻮﺣﺔ )ﻋﻦ ﺃﰊ ﺍﻟﻔﺘﺢ( ‪ ،‬ﻭﺑﻴﺎﺀ ﻭﺍﺣﺪﺓ ﻣﺸﺪﺩﺓ ﻣﻔﺘﻮﺣﺔ "ﺣ ‪‬ﻲ" )ﻋﻦ ﺷﻴﺦ ﺁﺧﺮ( ‪.‬‬
‫ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻓﻘﻂ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻨﺴﻴﺊ" ﺑﺎﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﻗ ‪‬ﺮﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻳﻬﺪﻱ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺢ ﺍﳍﺎﺀ‬
‫‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮ ‪‬ﻣﺌﺬ" ‪‬ﻮﺩ ‪ ،‬ﻭ"ﻋﺬﺍﺏ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﻟﻨﻤﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ "ﻷﻫﺐ ﻟﻚ" ﲟﺮﱘ‬
‫ﺑﺎﳍﻤﺰ ‪ ،‬ﻭ"ﺭﻳ‪‬ﺎ" ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﺑﻼ ﳘﺰ ‪ .‬ﻭﻗﺮﺃ "ﰒ ﻟﹾﻴﻘﻄﻊ" ‪" ،‬ﰒ ﻟﹾﻴﻘﻀﻮﺍ" ﺑﺎﳊﺞ ‪" ،‬ﻭﹾﻟﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻼﻡ ‪.‬‬
‫ﻭﻗﺮﺃ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ ﻭﺍﻟﻄﻼﻕ ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰ ﻣﻦ ﻏﲑ ﻳﺎﺀ ﻛﺎﻟﺴﻤﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﳜﺼﻤﻮﻥ" ﺑﺎﺧﺘﻼﺱ ﻓﺘﺤﺔ ﺍﳋﺎﺀ ‪.‬‬
‫ﻗﺮﺃ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ﺑﺴﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﺃﺻﻄﻔﻰ" ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻗﻄﻊ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﳊﺎﻟﲔ‬
‫‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹸﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ" ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ ‪.‬‬

‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪،‬‬
‫ﻭﳘﺰﻫﺎ ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ‬
‫ﻫﺎ ﻳﺎ "ﻣﺮﱘ" – ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪ 9‬ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪،‬‬
‫ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪" ،‬ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ"‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ "ﺁﺗﺎ ﹶ‬
‫ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ‬
‫"ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ" ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ‬
‫ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪89‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﺍﻷﺯﺭﻕ ‪ 1‬ﻋﻦ ﺭﻭﺍﻳﺔ ﻭﺭﺵ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬
‫ﺟﺎﺀ ﺷﺎﺀ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳌﺪ‬ ‫ﺍﳍﻤﺰ‬
‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺍﻹﻇﻬﺎﺭ‬ ‫ﻫﺎﺀ‬

‫ﺍﻟﻨﻘﻞ‬

‫ﻣﻴﻢ ﺍﳉﻤﻊ ‪-‬ﺍﻟﺮﺍﺀﺍﺕ ﻭﺍﻟﻼﻣﺎﺕ‬

‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬
‫ﺯﺍﺩ ﺯﺍﻏﻮﺍ‬ ‫ﻭﺭﺀﺍ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻣﻦ‬ ‫ﻭﺍﻟﻘﺼﺮ ﻣﻦ ﻛﻠﻤﺔ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳌﻔﺮﺩ‬ ‫ﺍﻟﻜﻨﺎﻳﺔ‬
‫ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ‬
‫ﻣﺎ ﺯﺍﻍ ﺣﺎﻕ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﻭﺍﳌﺮ ﻭﻃﻪ‬ ‫ﻛﻠﻤﺘﲔ‬
‫ﺧﺎﻑ ﻃﺎﺏ‬
‫ﻭﻓﻮﺍﺻﻞ ‪11‬‬
‫ﺿﺎﻕ ﺧﺎﺏ‬
‫ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬
‫ﺭﺍﻥ‬ ‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪،‬‬
‫ﻭﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ‪" :‬ﺍﻟـﺪﺍﻋﻲ ﺇﺫﺍ" ‪،‬‬ ‫ﻓـــﺘﺢ ﻭﺭﺵ‬ ‫ﻓﺘﺢ‬ ‫ﻗﻠﻞ ﺍﻟﻜﻞ ﺇﻻ ﻫﺎ ﻃﻪ ﻓﻘﺪ ﺃﻣﺎﳍﺎ ﻣﻨﻔﺮﺩﺍ ﺑﺬﻟﻚ ‪ .‬ﻭﺍﺧﺘﺺ ﺑﺘﻘﻠﻴﻞ ﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ ﻣﻊ ﺍﻟﻌﺘﻘﻲ ‪.‬‬ ‫ﰲ‬ ‫ﻋﻨﺪ ﻓﺘﺢ‬ ‫ﺇﺷﺒﺎﻉ‬ ‫ﺏ‬
‫ﺃﺑﺪﻝ ﻓﺎﺀ ﺍﻟﻜﻠﻤﺔ ﺇﻇﻬﺎﺭ "ﻳﻌﺬ ‪‬‬ ‫ﺻﻠﺔ ﻳـﺆﺩﻩ‬

‫ﻧﻘﻞ ﰲ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻴﻮﻧﺲ ‪ ،‬ﻭﻗﺮﺃ "ﻛﺘﺎﺑﻴ ‪‬ﻪ ﺇﱐ" ﺑﺎﳊﺎﻗﺔ ﺑﺈﺳﻜﺎﻥ ﺍﳍﺎﺀ ﺩﻭﻥ ﻧﻘﻞ ‪.‬‬

‫ﺍﻟﺘﻔﺨﻴﻢ‪ -‬ﻭﻏﻠﻆ ﺍﻟﻼﻣﺎﺕ ﺍﳌﻔﺘﻮﺣﺔ ﺑﻌﺪ ﺹ ‪ ،‬ﻁ ‪ ،‬ﻅ ﺳﻮﺍﻛﻦ ﺃﻭ ﻣﻔﺘﻮﺣﲔ ‪،‬ﻭﻟﻪ ﺍﳋﻼﻑ ﰲ ﻃﺎﻝ ‪ ،‬ﻓﻄﺎﻝ ‪ ،‬ﺃﻓﻄﺎﻝ ‪ ،‬ﻓﺼﺎﻻ‪ ،‬ﻳﺼﺎﳊﺎ ﻭﺻﻼ ﻭﻭﻗﻔﺎ ‪،‬ﻛﺬﺍ ﻋﻨﺪ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻼﻡ ﺍﳌﻐﻠﻈﺔ ‪،‬ﻭ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻴﺎﺋﻲ ﻣﻊ ﺍﻟﻼﻡ ﺍﳌﻐﻠﻈﺔ‪-‬ﺳﻮﻯ‬

‫ﻭﺻﻞ ﻭﺳﻜﺖ ﺑﻼ ﺑﺴﻤﻠﺔ‬

‫ﺍﻟﺼﻠﺔ ﻋﻨﺪ ﻟﻘﺎﺀ ﳘﺰ ﺍﻟﻘﻄﻊ ﻓﻘﻂ ‪ ،‬ﳓﻮ ‪ :‬ﻋﻠﻴﻬﻢ ﺀﺍﻧﺬﺭ‪‬ﻢ ﺃﻡ‪ ،‬ﻭﺃﺳﻜﻦ ﻣﻴﻢ ﺍﳉﻤﻊ ﰲ ﺍﻟﺒﺎﻗﻲ‪ -‬ﺭﺍﺀﺍﺗﻪ ﻭﻻﻣﺎﺗﻪ ﻛﺎﺑﻦ ﻓﺮﺡ ﺇﻻ ﺃﻧﻪ ﺭﻗﻖ ﻣﻊ ﺍﻟﻌﺘﻘﻲ ﺍﻟﺮﺍﺀ ﺍﳌﻔﺘﻮﺣﺔ ﻭﺍﳌﻀﻤﻮﻣﺔ ﺇﻥ ﺳﺒﻘﺎ ﺑﻴﺎﺀ ﺳﺎﻛﻨﺔ ﺃﻭ ﻛﺴﺮﺓ ﻣﺘﺼﻠﺔ ﺃﻭ ﻣﻨﻔﺼﻠﺔ ﺑﺴﺎﻛﻦ‬

‫ﺭﺅﻭﺱ ﺍﻵﻱ‪ 11‬ﺳﻮﺭﺓ ‪ -‬ﻭﻗﺪﻡ ﺍﻟﺘﻐﻠﻴﻆ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪. .‬‬

‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ‪..‬‬

‫ﻏﲑ ﻁ ﺹ ﻕ ‪،‬ﻭﺍﺳﺘﺜﲎ ﺍﻷﻋﺠﻤﻲ )ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻋﻤﺮﺍﻥ( ﻭﺍﳌﻜﺮﺭ ﳓﻮ ﺇﺻﺮﺍﺭﺍ ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻩ ﺣﺮﻑ ﺍﺳﺘﻌﻼ ﳓﻮ ﻓﺮﻗﺔ ‪ ،‬ﻭﺍﻻﺷﺮﺍﻕ‪ ،‬ﻭﺭﻗﻖ ﺑﺸﺮﺭ ﺑﺎﳌﺮﺳﻼﺕ ‪ ،‬ﻭﻟﻪ ﺍﳋﻼﻑ ﰲ ﺣﲑﺍﻥ ﻭ‪‬ﻓﺮ‪‬ﻕ ﻭﺭﺟﺢ ﺍﻟﺘﺮﻗﻴﻖ ‪،‬ﻭﺇﺭﻡ ﻭﺭﺟﺢ‬
‫"ﺩﻋﺎﱐ ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ" ﺑـﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﻣﻨﻔــــﺮﺩﺍ‬ ‫ﺍﳌﻔﺘﻮﺣﺘ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺍﳌﺘﺼﻞ‬ ‫ﺍﻟﺴﺎﻛﻨﺔ ﳓﻮ ‪‬ﻣﻦ" ﺑﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ‬
‫"ﻭﺗﻘﺒﻞ ﺩﻋﺎﺋﻲ ﺭﺑﻨﺎ" ﺑـﺈﺑﺮﺍﻫﻴﻢ ‪،‬‬ ‫ﰊ"‬
‫"ﻭﻟﻴﻮﻣﻨﻮﺍ ‪‬‬ ‫ﻳـــﻦ‬ ‫"ﺃﺃﻧﺬﺭ‪‬ﻢ‬ ‫ﻭﺍﳌﻨﻔﺼﻞ ‪.‬‬ ‫ﺐ ‪‬ﻣﻌﻨﺎ"‬
‫"ﺍﳌﻮﻣﻨﻮﻥ" ‪" ،‬ﺍﺭﻛ ‪‬‬ ‫‪ ،‬ﻧﻮﻟــﻪ ‪،‬‬
‫"ﻭﺍﻟﺒﺎﺩﻱ ﻭﻣﻦ" ﺑﺎﳊﺞ ‪"،‬ﺃﲤﺪﻭﻧﲏ‬ ‫ﻭﺍﻧﻔﺮﺩ‬
‫ﺑـــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﳓﻮ"ﺟﺎﺀ‬ ‫" ﺃﻭ‬ ‫ﻭﺍﳌﻔﺘﻮﺣﺔ ﺑﻌﺪ ‪‬ﻮﺩ ‪.‬‬ ‫ﻭﻧﺼـــﻠﻪ‬
‫ﲟﺎﻝ" ﺑﺎﻟﻨﻤﻞ ‪" ،‬ﺍﻟﺘﻼﻗﻲ ﻳـﻮﻡ" ‪،‬‬ ‫ﺑﺘﻮﺳﻂ‬
‫ﱄ"‬
‫"ﺗﻮﻣﻨــﻮﺍ ﹶ‬ ‫ﺃﺣـﺪ" ‪،‬‬ ‫ﻛﺴــﺮ‬ ‫ﺕ"‬
‫ﻭﺃﻇﻬﺮ"ﻋ ﹾﺬ ‪‬‬ ‫ﺿﻢ ﳓﻮ‬ ‫ﺑﺎﻟﻨﺴــﺎﺀ ‪،‬‬
‫ﻭ"ﺍﻟﺘﻨﺎﺩﻱ ﻳﻮﻡ" ﺑﻐﺎﻓﺮ ‪" ،‬ﺍﻟﺪﺍﻋﻲ‬ ‫ﺍﻟﺒﺪﻝ‬
‫ـﺪﺧﺎﻥ ‪،‬‬
‫ﺑﺎﻟــ‬ ‫ﻭﰲ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺑﺎﻟـــﺪﺧﺎﻥ‬ ‫"ﻣﻮﺟﻼ" ‪،‬‬ ‫ﻧﺆﺗﻪ ﻣﻨـﻬﺎ‬
‫ﻭﺇﺳﺮﺍﺋﻴﻞ‬
‫ﺇﱃ" ﺑــﺎﻟﻘﻤﺮ ‪ ،‬ﻭﺍﻧﻔــﺮﺩ ﻭﺭﺵ‬ ‫ﺍﳌﻀﻤﻮﻣﺘﲔ‬
‫ﻭﻓﺘﺢ "ﺇﺧﻮﰐﹶ‬ ‫ـﺎ" ‪،‬‬
‫"ﺃﺋﻨـ‬ ‫ﻭﺍﺳﺘﺜﲎ‬ ‫ﻭﻏﺎﻓﺮ ‪" ،‬ﻭﻟﻘ ‪‬ﺪ‬ ‫ﻭﺍﺳﺘﺜﲎ ﲨﻠﺔ‬ ‫ﺑﺎﻟﺸﻮﺭﻯ ‪،‬‬
‫ﺑﺈﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻋﻴﺪﻱ‬ ‫ﳓـــﻮ‬
‫ﺇﻥ" ﺑﻴﻮﺳــﻒ‬ ‫ـﻢ‬
‫ﺃﻭ ﺿـ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ‪،‬‬ ‫ﺍﻹﻳﻮﺍﺀ ‪ ،‬ﻭﺣﻘﻖ ﹶﺫﺭ‪‬ﺃﻧــــﺎ"‬ ‫ﺃﺭﺟﻪ ‪ ،‬ﻳﺘﻘﻪ‬
‫‪ .‬ﻭﺍﺳــﺘﻔﺘﺤﻮﺍ" ﺑــﺈﺑﺮﺍﻫﻴﻢ ‪،‬‬ ‫"ﺃﻭﻟﻴــﺎ ُﺀ‬
‫ﱐ ﺃﻭﰲ"‬
‫‪"،‬ﺃ ﹶ‬ ‫ﻭﻣﺎ ﺑﻌﺪ ﳘﺰ ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﻻﻡ ﺍﻟﻜﻠﻤﺔ ﻭﻋﲔ ﺑــﺎﻷﻋﺮﺍﻑ ‪،‬‬ ‫‪ ،‬ﻓﺄﻟﻘــﻪ ‪،‬‬
‫"ﻭﻋﻴﺪﻱ ‪ .‬ﺃﻓﻌﻴﻴﻨـﺎ" ﺑﻘـﺎﻑ ‪،‬‬ ‫ﺃﹸﻭﻟﺌﻚ" ‪،‬‬
‫ﱄ‬
‫ﺑﻴﻮﺳﻒ ‪"،‬ﻭ ﹶ‬ ‫ﺍﻟﻮﺻﻞ ﳓﻮ "ﺃﺀُﻧﺰﻝ"‬ ‫ﺍﻟﻜﻠﻤﺔ ﺇﻻ ﺑﻴﺲ "ﻳﻠﻬﺚ ﱠﺫﻟﻚ"‬ ‫ﻳﺮﺿﻪ ﻟﻜﻢ ‪،‬‬
‫"ﻭﻋﻴﺪﻱ ﻭﺍﻟﺬﺍﺭﻳﺎﺕ" ﺑـﺂﺧﺮ ﻕ‬ ‫ﻭﰲ‬
‫ﻓﻴﻬﺎ ﻣﺌـﺎﺭﺏ"‬ ‫"ﺍﺋﺖ" ‪ ،‬ﺗﺴــﻬﻴﻞ‬ ‫ﺍﻟﺒﲑ ﺫﻳﺐ ﺣﻴﺚ ﺑــﺎﻷﻋﺮﺍﻑ ‪.‬‬ ‫ﻳﺄﺗ ‪‬ﻪ ﻣﺆﻣﻨـﺎ‬
‫ـﲑﻱ ‪.‬‬
‫ـﺬﺍﺭﻳﺎﺕ ‪" ،‬ﻧﻜـ‬ ‫ﻭﺃﻭﻝ ﺍﻟـ‬ ‫ﺍﳌﻜﺴﻮﺭ‬
‫ﺑﻄﻪ "ﻭﻣﻦ ﻣﻌ ‪‬ﻲ‬ ‫ﻓﻘﻂ ‪.‬‬ ‫ﻭﻣﺎ ﻗﺒﻠﻪ‬ ‫ﻭﻗﻌﺖ ‪ ،‬ﻭﺃﺑﺪﻝ ﻭﺃﺩﻏﻢ "ﻗـﺪ"‬ ‫ﺑﻄﻪ ‪.‬‬
‫ﻓﻜﺄﻳﻦ" ﺑﺎﳊﺞ ‪" ،‬ﻧﻜﲑﻱ ‪ .‬ﻗـﻞ"‬ ‫ﺳﺎﻛﻦ‬
‫ﻣﻦ" ﺑﺎﻟﺸﻌﺮﺍﺀ‬ ‫ﺗﲔ ﳓﻮ‬ ‫ﻭﻗـــﺮﺃ‬ ‫ﺐ" ﻋﻨﺪ ﺽ ‪ ،‬ﻅ‬‫"ﻟ‪‬ﻴﻠﱠﺎ" ‪" ،‬ﻟﻴ‪‬ﻬ ‪‬‬ ‫ﻛﺴﺮ "ﺑـ ‪‬ﻪ‬
‫ﺑﺴﺒﺄ ‪" ،‬ﻧﻜﲑﻱ ‪ .‬ﺃﱂ" ﺑﻔـﺎﻃﺮ ‪،‬‬ ‫ﺻﺤﻴﺢ ﳓﻮ‬
‫‪" ،‬ﺃﻭﺯﻋﲏ‪ ‬ﺃﻥ"‬ ‫"ﺑﺎﻟﺴﻮ ِﺀ‬ ‫ﺃﺁﳍﺘﻨــﺎ‬ ‫‪" ،‬ﺍﻟﻨﺴﻲ‪–. "‬ﻭﺃﻇﻬﺮ ﺗﺎﺀ‬ ‫ﺍﻧﻈـــﺮ"‬
‫"ﻧﻜﲑﻱ ‪ .‬ﺃﻭﱂ" ﺑﺎﳌﻠﻚ ‪" ،‬ﻧﺬﻳﺮﻱ‬ ‫ﻗﺮﺀﺍﻥ ‪.‬‬
‫ﺑﺎﻟﻨﻤــــﻞ‬ ‫ﺇﻻ"‬ ‫ﺑﺎﻟﺰﺧﺮﻑ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ ﺃﻧﺘﻢ" ﺍﻟﺘﺄﻧﻴﺚ ﻗﺒـﻞ‬ ‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬
‫‪ .‬ﻭﻟﻘﺪ" ﺑﺎﳌﻠﻚ ‪" ،‬ﻳﻜـﺬﺑﻮﱐ ‪.‬‬ ‫ﻭﺍﻧﻔﺮﺩ‬
‫ـﺎﻑ ‪،‬‬
‫ﻭﺍﻷﺣﻘـ‬ ‫ﺑﻴﻮﺳﻒ ‪،‬‬ ‫‪‬ﻤﺰﺗﲔ‬ ‫ﺣﺮﻭﻓﻬﺎ )ﺝ ‪،‬‬ ‫ﰲ ﻣﻮﺍﺿﻌﻬﺎ‬ ‫ﻭﻛﺴـــﺮ‬
‫ﻗﺎﻝ" ﺑﺎﻟﻘﺼﺺ ‪" ،‬ﻳﻨﻘﺬﻭﱐ ‪ .‬ﺇﱐ"‬ ‫ﺑﺘﻮﺳﻂ ﺍﻟﻠﲔ‬
‫ﺇﻥﹼ"‬ ‫ﰊ‬
‫"ﺭ ‪‬‬ ‫"ﻟﻠــﻨﱯﺀ‬ ‫ﻋﻠـــﻰ‬ ‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ ﻅ ‪ ،‬ﺙ‬ ‫"ﻷﻫﻠـــ ‪‬ﻪ‬
‫ﺑــﻴﺲ ‪" ،‬ﻟﺘــﺮﺩﻳﲏ ‪ .‬ﻭﻟــﻮﻻ"‬ ‫ﺍﳌﻬﻤﻮﺯ ﺇﻻ‬
‫ﺑﻔﺼــﻠﺖ" ‪،‬‬ ‫ﺇﻥ" ‪،‬‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ‬ ‫ﻋﻤﺮﺍﻥ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺣـــﺮﻭﻑ‬ ‫ﺍﻣﻜﺜﻮﺍ" ﺑﻄﻪ‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪" ،‬ﺗﺮﲨﻮﱐ ‪ .‬ﻭﺇﻥ" ‪،‬‬ ‫ﻣﻮﺋﻼ‬
‫"ﻓﺎﻋﺘﺰﻟﻮﱐ ‪ .‬ﻓﺪﻋﺎ" ﺑﺎﻟـﺪﺧﺎﻥ ‪،‬‬ ‫ـﻦ"‬
‫ﱄ ﺩﻳــ‬‫"ﻭ ﹶ‬ ‫"ﺍﻟــﻨﱯﺀ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪. ،‬‬ ‫ﻭﳏﻤﺪ –ﺻﻠﻰ ﺍﻟﺼــﻔﲑ( ﺇﻻ‬ ‫ﻭﺍﻟﻘﺼﺺ ‪.‬‬
‫ﻭ"ﻧﺬﺭﻱ ‪ .‬ﻭﻟﻘﺪ" ﲬﺴﺔ ﺑﺎﻟﻘﻤﺮ ‪،‬‬ ‫ﺑﺎﻟﻜﺎﻓﺮﻭﻥ ‪.‬‬ ‫ﺇﻻ"‬ ‫ﺍﳌﻮﺀﻭﺩﺓ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻈﺎﺀ ‪.‬‬ ‫ﻭﻗﺼـــﺮ‬
‫"ﻭﻧﺬﺭﻱ ‪ .‬ﺇﻧﺎ" ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﺑﺎﻟﻮﺍﺩﻱ‬ ‫ﻭﺃﺳﻜﻦ "ﺗﺘﺒﻌﲏ‬ ‫ﺗﺴــﻬﻴﻞ‬ ‫ﺑﺎﻟﺘﻜﻮﻳﺮ‬ ‫ﻭﺃﺩﻏﻢ "ﻳﺲ"‬ ‫– ﺑﻮﺟﻬﲔ ‪:‬‬ ‫"ﻭﺃﺷــﺮﻛ ‪‬ﻪ‬
‫‪ .‬ﻭﻓﺮﻋﻮﻥ" ﺑﺎﻟﻔﺠﺮ ‪"،‬ﻛـﺎﳉﻮﺍﰊ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ‪،‬‬ ‫ﻓﻘﺪ ﺗﺮﻙ‬
‫ﺃﻓﻌﺼﻴﺖ" ﺑﻄﻪ‬ ‫ﺑﺄﻭﻝ ﻳـﺲ ‪،‬‬ ‫ﺍﻟﺘﺴﻬﻴﻞ ﻣﻊ‬ ‫ﰲ" ﺑﻄــﻪ‪.‬‬
‫ﻭﻗﺪﻭﺭ" ﺑﺴﺒﺄ ‪.‬‬ ‫ﻭﺯﺍﺩ ﰲ‬ ‫ﻓﻴﻬﻤﺎ ﺍﳌﺪ ‪.‬‬
‫)ﺃﺛﺒﺘﻬﺎ ﺳﺎﻛﻨﺔ‬ ‫ﺣﺬﻑ ﺍﻷﻟﻒ ‪ ،‬ﻭﺃﻇﻬــﺮ "ﻥ"‬ ‫ﻭﻗﺼﺮ"ﻋﻠﻴﻪ"‬
‫ـﺆﻻﺀ‬
‫"ﻫـ‬ ‫ﻭﻟﻪ ﺍﻟﻘﺼﺮ‬
‫ﺣﺬﻑ ﻭﺻﻼ ﻭﻭﻗﻔﹰﺎ ‪" :‬ﻭﺍﺗﻘﻮﻥ ﻳﺎ‬ ‫ﻭﺻﻼ ﻭﺣﺬﻓﻬﺎ‬ ‫ﻭﺍﻹﺑﺪﺍﻝ ﻣﻊ ﺑﺄﻭﻝ ﺍﻟﻘﻠـﻢ ‪،‬‬ ‫ﺣﻴـــﺚ‬
‫ﻭﺍﻟﺘﻮﺳﻂ‬
‫ﺃﻭﱄ" ﺑﺎﻟﺒﻘﺮﺓ ‪"،‬ﻭﺧﺎﻓﻮﻥ ﺇﻥ" ﺑﺂﻝ‬ ‫ﻭﻗﻔــــﺎ( ‪،‬‬ ‫ﺇﻥ"‬ ‫ﺍﻹﺷﺒﺎﻉ )ﺑﺎﻋﺘﺒﺎﺭ ﻭﺃﻇﻬــــﺮ‬ ‫ﻭﻗﻌـــﺖ‬
‫ﰲ "ﻋﺎﺩ‪‬ﺍ‬
‫ﻋﻤﺮﺍﻥ ‪"،‬ﻭﺍﺧﺸﻮﻥ ﻭﻻ" ﺑﺎﳌﺎﺋﺪﺓ‬ ‫ﺑﺎﻟﺒﻘﺮﺓ ‪،‬‬
‫ـﻜﻦ‬ ‫ﻭﺃﺳـــ‬ ‫ﺍﻻﻭﱃ"‬ ‫ﺃﻥ ﺃﺻﻞ "ﻫـ" "ﻛﻬـــﻴﻌﺺ‬ ‫ﻭﺑﻌـــﺪﻫﺎ‬
‫‪"،‬ﻭﻗﺪ ﻫـﺪﺍﻥ ﻭﻻ" ﺑﺎﻷﻧﻌـﺎﻡ ‪،‬‬ ‫ﻭ"ﺍﻟﺒﻐﺎﺀ‬
‫ﻱ"‬
‫ـﺎ ‪‬‬
‫"ﳏﻴـــ‬ ‫ﺑﺎﻟﻨﺠﻢ ‪،‬‬ ‫ﺣﺮﻑ ﺗﻨﺒﻴﻪ( ﺃﻭ ﺫﻛﺮ" ﲟﺮﱘ ‪.‬‬ ‫ﻣﺘﺤــﺮﻙ ‪،‬‬
‫"ﻛﻴﺪﻭﻥ ﻓﻼ" ﺑﺎﻷﻋﺮﺍﻑ ‪" ،‬ﻓـﻼ‬ ‫ﺇﻥ"‬
‫ﺑﺎﻷﻧﻌـــﺎﻡ ‪،‬‬ ‫"ﺀﺍﻟﻦ"‬ ‫ـﻢ ﻻﻡ‬
‫ﻭﺃﺩﻏــ‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ـﻮﻻﻩ‬
‫ﻭ"ﺗــ‬
‫ﺗﺴﹶﺄﹶﻟ ‪‬ﻦ ﻣﺎ" ‪‬ﻮﺩ ‪" ،‬ﻭﻻ ﲣﺰﻭﻥ ﰲ"‬ ‫ﺑــﺎﻟﻨﻮﺭ"‬
‫ﻭﺍﻧﻔﺮﺩ ﺑﻮﺟـﻪ‬ ‫ﺑﻴﻮﻧﺲ ‪.‬‬ ‫"ﺑﻞ" ﻭ"ﻗـﻞ"‬ ‫ﺃﺻﻞ "ﻫـ"‬ ‫ﻓﺄﻧﻪ" ﺑﺎﳊﺞ‪.‬‬
‫‪‬ﻮﺩ ‪" ،‬ﺃﺷﺮﻛﺘﻤﻮﻥ ﻣﻦ" ﺑﺈﺑﺮﺍﻫﻴﻢ‬ ‫ـﻪ‬
‫ﻭﺟــ‬
‫ﺛﺎﻥ ﻓﻴﻬﺎ ‪ ،‬ﻭﻫﻮ‬ ‫ﰲ ﺍﻟﺮﺍﺀ ‪.‬‬ ‫ﳘﺰﺓ ﺍﺳﺘﻔﻬﺎﻡ‬
‫ـﻒ ‪،‬‬
‫ـﺎ" ﺑﻴﻮﺳـ‬
‫ـﻮﻥ ﻣﻮﺛﻘـ‬
‫‪ ،‬ﺗﻮ ﺗ ـ‬ ‫ـﺪﺍﻝ‬‫ﺍﻹﺑـ‬
‫ﻱ"‬
‫ﺍﻟﻔﺘﺢ "ﻭﳏﻴﺎ ‪‬‬ ‫ﺃﺑﺪﻟﺖ ﻫﺎ ًﺀ( ‪،‬‬
‫"ﺍﺗﺒﻌﻮﻥ ﻫﺬﺍ" ﺑﺎﻟﺰﺧﺮﻑ ‪""،‬ﺗﺮﻥ‬ ‫ﻳـــﺎ ًﺀ‬
‫‪.‬‬ ‫ﻭﺳﻬﻞ "ﺃﺭﺃﻳﺖ"‬
‫ﺃﻧﺎ" ﺑﺎﻟﻜﻬﻒ ‪"،‬ﺍﺗﺒﻌﻮﻥ ﺃﻫﺪﻛﻢ"‬ ‫ـﺔ‬
‫ﺧﺎﻟﺼـ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‬
‫ﺑﻐﺎﻓﺮ ﺍﻧﻔﺮﺩ ﻣﻊ ﺃﺧﻴـﻪ ﺍﻟﻌﺘﻘـﻲ‬ ‫ﻣﻜﺴﻮﺭﺓ‬ ‫ﻛﻴﻒ ﻭﻗﻌﺖ ‪.‬‬
‫ﲝﺬﻓﻬﻤﺎ ﻭﺻﻼ ‪.‬‬ ‫‪.‬‬

‫‪90‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﺍﻷﺯﺭﻕ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ‪ ،‬ﻭ"‪‬ﻳ ‪‬ﻤ ﱠﻞ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﺒﻘﺮﺓ ‪ ،‬ﻭ" ﱠﰒ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﻘﺼﺺ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺿﻢ "ﻛ ﹸﻔﺆ‪‬ﺍ" ﺑﺎﻹﺧﻼﺹ ‪،‬‬
‫ﻭ"ﻫ ‪‬ﺰﺅﺍ" ﺣﻴﺚ ﻭﻗﻌﺖ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "‪‬ﺑﻴﻮﺕ" ﻛﻴﻒ ﻭﻗﻌﺖ‬
‫ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺍﻧﻔﺮﺩ ﻭﺭﺵ ﰲ ﺍﻷﺣﺮﻑ ﺍﻟﺘﺎﻟﻴﺔ ‪" :‬ﻓﻨ ‪‬ﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ﺑﻘﺮﺍﺀ‪‬ﺎ ﺑﺈﲤﺎﻡ ﻛﺴﺮ ﺍﻟﻌﲔ ‪ ،‬ﻭ"ﻻ ﺗ ‪‬ﻌ ‪‬ﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ‬
‫ﺑﻘﺮﺍﺀ‪‬ﺎ ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﻟﻌﲔ ‪ ،‬ﻭ"ﻳ ‪‬ﻬﺪﻱ" ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﳍﺎﺀ ‪ ،‬ﻭ" ﹶﳜﺼﻤﻮﻥ" ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﳋﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﺷ‪‬ﻨﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﻷﺯﺭﻕ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ" ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ )ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ‬
‫ﺗﻮﺳﻂ ﺍﻟﺒﺪﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺣﻘﺎﻑ ﲝﺬﻑ ﺍﻷﻟﻒ ﻭﺻﻼ ‪ .‬ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ" ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ‬
‫ﻣﻜﺴﻮﺭﺓ ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻓﻘﻂ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻨﺴ ‪‬ﻲ" ﺑﻴﺎﺀ ﻣﺸﺪﺩﺓ ﺩﻭﻥ ﳘﺰ ﻣﻊ ﺃﺧﻴﻪ ﺍﻟﻌﺘﻘﻲ ﻓﻘﻂ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﻗ ‪‬ﺮﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮ ‪‬ﻣﺌﺬ" ‪‬ﻮﺩ ‪ ،‬ﻭ"ﻋﺬﺍﺏ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﻟﻨﻤﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﻟﻴ‪‬ﻬﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﻟﻴﺎﺀ ﺍﳌﻔﺘﻮﺣﺔ ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﻭﺭﺵ ﰲ"ﺭﹾﺋﻴ‪‬ﺎ" ﺑﺎﳍﻤﺰ‪ .‬ﻛﻤﺎ ﺍﻧﻔﺮﺩ ﺑﻜﺴﺮ ﻻﻣﻲ‪" :‬ﰒ ‪‬ﻟﻴﻘﻄﻊ" ‪" ،‬ﰒ ‪‬ﻟﻴﻘﻀﻮﺍ"‬
‫ﺑﺎﳊﺞ ‪ ،‬ﻭﻗﺮﺃ ﻭﺭﺵ "ﻭ‪‬ﻟﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﻜﺴﺮ ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ ﺍﻷﺯﺭﻕ ﻭﺍﻟﻌﺘﻘﻲ ﻓﻘﻂ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ‬
‫ﻭﺍﻟﻄﻼﻕ ﺑﻮﺟﻬﲔ ﻭﺻﻼ ‪ :‬ﺍﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﳌﺪ ﻭﺍﻟﻘﺼﺮ ‪ ،‬ﻭﺛﻼﺛﺔ ﺃﻭﺟﻪ ﻭﻗﻔﺎ ‪ :‬ﺍﻟﺘﺴﻬﻴﻞ ﺑﺮﻭﻡ ﻣﻊ ﺍﳌﺪ ﻭﺍﻟﻘﺼﺮ ﻭﺍﻹﺑﺪﺍﻝ ﻳﺎ ًﺀ‬
‫ﺳﺎﻛﻨﺔ ﻣﻊ ﺍﳌﺪ ﺍﳌﺸﺒﻊ ‪ .‬ﻭﻗﺮﺀﺍ ﻭﺣﺪﳘﺎ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪ .‬ﻭﻗﺮﺃ "ﺃﺻﻄﻔﻰ"‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻗﻄﻊ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﳊﺎﻟﲔ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹸﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ" ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪.‬‬
‫ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ ‪.‬‬

‫ﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪ ،‬ﻭﳘﺰﻫﺎ‬
‫ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ ﻫﺎ ﻳﺎ "ﻣﺮﱘ" –‬
‫ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪9‬‬
‫ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪ ،‬ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ‬
‫ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪،‬‬
‫ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪،‬‬
‫"ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ" ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ‬
‫"ﺁﺗﺎ ﹶ‬
‫ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ "ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ"‬
‫ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪91‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﺍﻟﻌ‪‬ﺘﹶﻘ‪‬ﻲ ‪ 2‬ﻋﻦ ﺭﻭﺍﻳﺔ ﻭﺭﺵ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬

‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺟﺎﺀ ﺷﺎﺀ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳌﺪ‬ ‫ﺍﻹﻇﻬﺎﺭ‬ ‫ﺍﳍﻤﺰ‬ ‫ﻫﺎﺀ‬

‫ﺍﻟﻨﻘﻞ‬

‫ﻣﻴﻢ ﺍﳉﻤﻊ‬
‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﺯﺍﺩ ﺯﺍﻏﻮﺍ‬ ‫ﻭﺭﺀﺍ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻣﻦ‬ ‫ﻭﺍﻟﻘﺼﺮ ﻣﻦ ﻛﻠﻤﺔ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﳌﻔﺮﺩ‬ ‫ﺍﻟﻜﻨﺎﻳﺔ‬
‫ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ ﻭﺍﳌﺮ‬
‫ﻣﺎ ﺯﺍﻍ ﺣﺎﻕ‬
‫ﻭﻃﻪ ﻭﻓﻮﺍﺻﻞ ‪11‬‬ ‫ﻛﻠﻤﺘﲔ‬
‫ﺧﺎﻑ ﻃﺎﺏ‬
‫ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬
‫ﺿﺎﻕ ﺧﺎﺏ‬
‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪ ،‬ﻭﺣﻢ‬
‫ﺭﺍﻥ‬ ‫ﻭﻛﺎﻓﺮﻳﻦ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ‪" :‬ﺍﻟﺪﺍﻋﻲ ﺇﺫﺍ" ‪،‬‬ ‫ـﺘﺢ ﻭﺭﺵ‬

‫ﻓـ‬ ‫ﻓﺘﺢ‬ ‫ﻗﻠﻞ ﺍﻟﻜﻞ ‪ ،‬ﻭ ﺍﺧﺘﺺ ﺑﺘﻘﻠﻴﻞ ﻫﺎ ﻃﻪ ﻣﻊ ﺍﺑﻦ ﺳﻌﺪﺍﻥ ‪،‬ﻭﺍﺧﺘﺺ ﺑﺘﻘﻠﻴﻞ ﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ ﻣﻊ ﺍﻷﺯﺭﻕ‪.‬‬ ‫ﰲ‬ ‫ﻋﻨﺪ ﻓﺘﺢ‬ ‫ﺇﺷﺒﺎﻉ‬ ‫ﺃﺩﻏﻢ "ﻳﻌﺬﺏ‬ ‫ﺃﺑﺪﻝ ﻓﺎﺀ ﺍﻟﻜﻠﻤﺔ‬ ‫ﺻﻠﺔ ﻳﺆﺩﻩ‬

‫ﻧﻘﻞ ﰲ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻴﻮﻧﺲ ‪ ،‬ﻭﻗﺮﺃ "ﻛﺘﺎﺑﻴ ‪‬ﻪ ﺍﱐ" ﺑﺎﳊﺎﻗﺔ ﺑﺎﻟﻨﻘﻞ ﻣﻊ ﺍﻷﺻﺒﻬﺎﱐ ﻓﻘﻂ ‪.‬‬

‫ﺑﺴﻤﻠﺔ ﻓﻘﻂ‬
‫ﻭﻗﺮﺃ "ﻛﺘﺎﺑﻴ ‪‬ﻪ ﺍﱐ" ﺑﺎﳊﺎﻗﺔ ﺑﺎﻟﻨﻘﻞ ‪.‬‬

‫ﺍﻟﺼﻠﺔ ﻋﻨﺪ ﻟﻘﺎﺀ ﳘﺰ ﺍﻟﻘﻄﻊ ﻓﻘﻂ ‪ ،‬ﳓﻮ ‪ :‬ﻋﻠﻴﻬﻢ ﺀﺍﻧﺬﺭ‪‬ﻢ ﺃﻡ‪ ،‬ﻭﺃﺳﻜﻦ ﻣﻴﻢ ﺍﳉﻤﻊ ﰲ ﺍﻟﺒﺎﻗﻲ‪-‬ﺭﺍﺀﺍﺗﻪ ﻭﻻﻣﺎﺗﻪ ﻛﺎﺑﻦ ﻓﺮﺡ ﺇﻻ ﺃﻧﻪ ﺭﻗﻖ ﻣﻊ ﺍﻷﺯﺭﻕ ﺍﻟﺮﺍﺀ ﺍﳌﻔﺘﻮﺣﺔ ﻭﺍﳌﻀﻤﻮﻣﺔ ﺇﻥ ﺳﺒﻘﺎ ﺑﻴﺎﺀ ﺳﺎﻛﻨﺔ ﺃﻭ ﻛﺴﺮﺓ ﻣﺘﺼﻠﺔ ﺃﻭ ﻣﻨﻔﺼﻠﺔ ﺑﺴﺎﻛﻦ ﻏﲑ ﻁ ﺹ ﻕ‬

‫ﺍﳌﻔﺘﻮﺣﺔ ﺑﻌﺪ ﺹ ﺳﺎﻛﻨﺔ ﺃﻭ ﻣﻔﺘﻮﺣﺔ ‪ ،‬ﻭﻟﻪ ﺍﳋﻼﻑ ﰲ ﻓﺼﺎﻻ‪ ،‬ﻳﺼﺎﳊﺎ ﻭﺻﻼ ﻭﻭﻗﻔﺎ ‪،‬ﻛﺬﺍ ﻋﻨﺪ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻼﻡ ﺍﳌﻐﻠﻈﺔ ‪،‬ﻭ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻴﺎﺋﻲ ﻣﻊ ﺍﻟﻼﻡ ﺍﳌﻐﻠﻈﺔ‪ -‬ﺳﻮﻯ ﺭﺅﻭﺱ ﺍﻵﻱ‪ 11‬ﺳﻮﺭﺓ ‪ -‬ﻭﻗﺪﻡ ﺍﻟﺘﻐﻠﻴﻆ ﰲ ﺫﻟﻚ ﻛﻠﻪ ‪.‬‬
‫‪،‬ﻭﺍﺳﺘﺜﲎ ﺍﻷﻋﺠﻤﻲ )ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻋﻤﺮﺍﻥ( ﻭﺍﳌﻜﺮﺭ ﳓﻮ ﺇﺻﺮﺍﺭﺍ ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻩ ﺣﺮﻑ ﺍﺳﺘﻌﻼ ﳓﻮ ﻓﺮﻗﺔ ‪ ،‬ﻭﺍﻻﺷﺮﺍﻕ ‪ ،‬ﻭﺭﻗﻖ ﺑﺸﺮﺭ ﺑﺎﳌﺮﺳﻼﺕ ‪ ،‬ﻭﻟﻪ ﺍﳋﻼﻑ ﰲ ﺣﲑﺍﻥ ﻭ‪‬ﻓﺮ‪‬ﻕ ﻭﺭﺟﺢ ﺍﻟﺘﺮﻗﻴﻖ ‪،‬ﻭﺇﺭﻡ ﻭﺭﺟﺢ ﺍﻟﺘﻔﺨﻴﻢ‪ -‬ﻭﻏﻠﻆ ﺍﻟﻼﻣﺎﺕ‬
‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ‪..‬‬

‫"ﺩﻋﺎﱐ ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ" ﺑﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﻣﻨﻔـــﺮﺩﺍ‬ ‫ﺍﳌﻔﺘﻮﺣﺘ‬ ‫ﺍﳌﺘﺼﻞ ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺍﻟﺴﺎﻛﻨﺔ ﳓﻮ‬ ‫ﺑـــﺂﻝ‬
‫‪‬ﻣﻦ" ﺑﺎﻟﺒﻘﺮﺓ ‪،‬‬
‫"ﻭﺗﻘﺒﻞ ﺩﻋﺎﺋﻲ ﺭﺑﻨﺎ" ﺑﺈﺑﺮﺍﻫﻴﻢ ‪،‬‬ ‫"ﻭﻟﻴﻮﻣﻨــﻮﺍ‬ ‫ﻳـــﻦ‬ ‫ﻭﺍﳌﻨﻔﺼﻞ ‪" .‬ﺃﺃﻧﺬﺭ‪‬ﻢ‬ ‫"ﺍﳌﻮﻣﻨﻮﻥ" ‪،‬‬ ‫ﻋﻤﺮﺍﻥ ‪،‬‬
‫"ﻭﺍﻟﺒــﺎﺩﻱ ﻭﻣــﻦ" ﺑــﺎﳊﺞ‬ ‫"ﺍﺭﻛﺐ ‪‬ﻣﻌﻨﺎ"‬
‫ﰊ" ﺑﺎﻟﺒﻘﺮﺓ‬
‫‪‬‬ ‫ﳓﻮ"ﺟﺎﺀ‬ ‫" ﺃﻭ‬ ‫ﻭﻗﺼﺮ‬ ‫ﻭﺍﳌﻔﺘﻮﺣﺔ ﺑﻌﺪ‬ ‫ﻧﻮﻟــﻪ ‪،‬‬
‫‪"،‬ﺃﲤﺪﻭﻧﲏ ﲟـﺎﻝ" ﺑﺎﻟﻨﻤـﻞ ‪،‬‬ ‫‪" ،‬ﺗﻮﻣﻨــﻮﺍ‬ ‫ﺃﺣـﺪ" ‪،‬‬ ‫ﻛﺴــﺮ‬ ‫ﺍﻟﺒﺪﻝ‬ ‫‪‬ﻮﺩ ‪.‬‬ ‫ﺿﻢ ﳓﻮ‬ ‫ﻭﻧﺼــﻠﻪ‬
‫"ﺍﻟﺘﻼﻗﻲ ﻳـﻮﻡ" ‪ ،‬ﻭ"ﺍﻟﺘﻨـﺎﺩﻱ‬ ‫ﱄ" ﺑﺎﻟﺪﺧﺎﻥ‬
‫ﹶ‬ ‫ﻭﰲ‬ ‫ﻭﺍﻟﻠﲔ ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺕ"‬
‫ﻭﺃﻇﻬﺮ"ﻋ ﹾﺬ ‪‬‬ ‫"ﻣﻮﺟﻼ" ‪،‬‬ ‫ﺑﺎﻟﻨﺴﺎﺀ ‪،‬‬
‫ﻳﻮﻡ" ﺑﻐـﺎﻓﺮ ‪" ،‬ﺍﻟـﺪﺍﻋﻲ ﺇﱃ"‬ ‫ﺍﳌﻜﺴـﻮﺭ‬
‫–‪ ،‬ﻭﻓــﺘﺢ‬ ‫ـﺎ" ‪،‬‬
‫ﻣﻄﻠﻘﹰﺎ ‪" .‬ﺃﺋﻨـ‬ ‫ﺑﺎﻟـــﺪﺧﺎﻥ‬ ‫ﻭﺍﺳﺘﺜﲎ ﺗﺌﻮﻱ‬ ‫ﻧﺆﺗﻪ ﻣﻨﻬﺎ‬
‫ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﻭﺭﺵ ﺑﺈﺛﺒﺎﺕ‬ ‫ﺗﲔ ﳓـﻮ‬
‫"ﺇﺧﻮﰐﹶ ﺇﻥ"‬ ‫ـﻢ‬
‫ﺗﻨﺒﻴﻪ ‪ :‬ﺃﻭ ﺿـ‬ ‫ﻭﺗﺆﻳﻪ ‪ ،‬ﻭﻟﻪ ﰲ‬ ‫ﺑﺎﻟﺸﻮﺭﻯ‬
‫ﺍﻟﻴﺎﺀ ﻭﺻـﻼ ﰲ ‪" :‬ﻭﻋﻴـﺪﻱ ‪.‬‬ ‫ﻭﻏﺎﻓﺮ ‪" ،‬ﻭﻟﻘ ‪‬ﺪ‬
‫ﺑﻴﻮﺳــﻒ‬ ‫ـﺆﻻﺀ‬
‫"ﻫـ‬ ‫ﺍﳌﻘﺼﻮﺩ ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺑﺎﻗﻲ ﲨﻠﺔ ﺍﻹﻳﻮﺍﺀ‬ ‫‪ ،‬ﺃﺭﺟﻪ ‪،‬‬
‫ﻭﺍﺳﺘﻔﺘﺤﻮﺍ" ﺑﺈﺑﺮﺍﻫﻴﻢ ‪" ،‬ﻭﻋﻴﺪﻱ‬
‫ﺇﻥ"‪ ،‬ﻭﰲ‬
‫ﹶﺫﺭ‪‬ﺃﻧــــﺎ"‬
‫ﱐ ﺃﻭﰲ"‬
‫‪"،‬ﺃ ﹶ‬ ‫ﺑﺎﻟﻘﺼﺮ ﰲ "ﺃﺀُﻧﺰﻝ"‬ ‫ﺍﻟﻮﺟﻬﺎﻥ ‪:‬‬ ‫ﻳﺘﻘــﻪ ‪،‬‬
‫‪ .‬ﺃﻓﻌﻴﻴﻨﺎ" ﺑﻘـﺎﻑ ‪" ،‬ﻭﻋﻴـﺪﻱ‬
‫ﺑﻴﻮﺳــﻒ‬ ‫ﺍﳌﻀﻤﻮﻣﺘﲔ‬ ‫ﺍﻟﻠﲔ ﺗﺴــﻬﻴﻞ‬ ‫ﺑــﺎﻷﻋﺮﺍﻑ ‪،‬‬ ‫ﺍﻹﺑﺪﺍﻝ‬ ‫ﻓﺄﻟﻘــﻪ ‪،‬‬
‫ﻭﺍﻟــﺬﺍﺭﻳﺎﺕ" ﺑــﺂﺧﺮ ﻕ ﻭﺃﻭﻝ‬
‫ﱄ ﻓﻴﻬﺎ‬
‫‪"،‬ﻭ ﹶ‬ ‫ﳓـــﻮ‬ ‫ﻓﻘﻂ ‪.‬‬ ‫ﺍﳊﺒﺲ‬ ‫"ﻳﻠﻬﺚ ﱠﺫﻟﻚ"‬ ‫ﻭﺍﻟﺘﺤﻘﻴﻖ ‪،‬‬ ‫ﻳﺮﺿــﻪ‬
‫ﺍﻟﺬﺍﺭﻳﺎﺕ ‪" ،‬ﻧﻜﲑﻱ ‪ .‬ﻓﻜـﺄﻳﻦ"‬
‫"ﺃﻭﻟﻴــﺎ ُﺀ‬
‫ﺑﺎﳊﺞ ‪" ،‬ﻧﻜﲑﻱ ‪ .‬ﻗﻞ" ﺑﺴﺒﺄ ‪،‬‬ ‫ﻣﺌﺎﺭﺏ" ﺑﻄﻪ‬ ‫ﲟﻌﲎ ﺗﺮﻙ ﻭﻗـــﺮﺃ‬ ‫ﺑــﺎﻷﻋﺮﺍﻑ ‪.‬‬ ‫ﻭﺣﻘﻖ ﻻﻡ‬ ‫ﻟﻜــﻢ ‪،‬‬
‫ﺃﹸﻭﻟﺌــﻚ"‬
‫"ﻧﻜﲑﻱ ‪ .‬ﺃﱂ" ﺑﻔﺎﻃﺮ ‪" ،‬ﻧﻜﲑﻱ‬ ‫"ﻭﻣﻦ ﻣﻌ ‪‬ﻲ‬ ‫ﺍﳌﺪ ﻣﻄﻠﻘﹰﺎ ﺃﺁﳍﺘﻨــﺎ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻭﻋﲔ‬ ‫ﻳﺄﺗـــ ‪‬ﻪ‬
‫ﺗﺴــﻬﻴﻞ‬ ‫ﻭﺃﺩﻏﻢ "ﻗـﺪ"‬
‫‪ .‬ﺃﻭﱂ" ﺑﺎﳌﻠــﻚ ‪" ،‬ﻧــﺬﻳﺮﻱ ‪.‬‬ ‫ﻣــــﻦ"‬ ‫ﺑﺎﻟﺰﺧﺮﻑ‬ ‫‪.‬‬ ‫ﺍﻟﻜﻠﻤﺔ ﺇﻻ ﺑﻴﺲ‬ ‫ﻣﺆﻣﻨــﺎ‬
‫ﻭﻟﻘﺪ" ﺑﺎﳌﻠـﻚ ‪" ،‬ﻳﻜـﺬﺑﻮﱐ ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ‪،‬‬ ‫ﻋﻨﺪ ﺽ ‪ ،‬ﻅ‬
‫ﺑﺎﻟﺸﻌﺮﺍﺀ ‪،‬‬ ‫ﺑﻮﺟﻬﲔ‬ ‫ﺍﻟﺒﲑ ﺫﻳﺐ ﺣﻴﺚ‬ ‫ﺑﻄﻪ ‪.‬‬
‫ﻗﺎﻝ" ﺑﺎﻟﻘﺼﺺ ‪" ،‬ﻳﻨﻘـﺬﻭﱐ ‪.‬‬ ‫ﻛـــﺬﺍ‬ ‫ﻭﻗﻌﺖ ‪ ،‬ﻭﺃﺑﺪﻝ ‪–.‬ﻭﺃﻇﻬﺮ ﺗﺎﺀ‬
‫"ﺃﻭﺯﻋﲏ‪ ‬ﺃﻥ"‬ ‫‪ :‬ﻤﺰﺗﲔ‬ ‫ﻛﺴــﺮ‬
‫ﺇﱐ" ﺑﻴﺲ ‪" ،‬ﻟﺘﺮﺩﻳﲏ ‪ .‬ﻭﻟـﻮﻻ"‬ ‫"ﺑﺎﻟﺴﻮ ِﺀ‬
‫ﺑﺎﻟﻨﻤـــﻞ‬ ‫ﻋﻠـــﻰ‬ ‫ﺐ" ﺍﻟﺘﺄﻧﻴﺚ ﻗﺒـﻞ‬
‫"ﻟ‪‬ﻴﻠﱠﺎ" ‪" ،‬ﻟﻴ‪‬ﻬ ‪‬‬ ‫"ﺑ ‪‬ﻪ ﺍﻧﻈﺮ"‬
‫ﺑﺎﻟﺼﺎﻓﺎﺕ ‪" ،‬ﺗﺮﲨﻮﱐ ‪ .‬ﻭﺇﻥ" ‪،‬‬ ‫ﺇﻻ"‬
‫"ﻓﺎﻋﺘﺰﻟﻮﱐ ‪ .‬ﻓﺪﻋﺎ" ﺑﺎﻟﺪﺧﺎﻥ ‪،‬‬
‫ﻭﺍﻷﺣﻘﺎﻑ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ‬ ‫‪" ،‬ﺍﻟﻨﺴﻲ‪ "‬ﺣﺮﻭﻓﻬﺎ )ﺝ ‪،‬‬ ‫ﺑﺎﻷﻧﻌﺎﻡ ‪،‬‬
‫ﺑﻴﻮﺳﻒ ‪،‬‬
‫ﻭ"ﻧﺬﺭﻱ‪.‬ﻭﻟﻘﺪ" ﲬﺴﺔ ﺑﺎﻟﻘﻤﺮ ‪،‬‬ ‫ﰊ ﺇﻥﹼ"‬
‫‪" ،‬ﺭ ‪‬‬ ‫‪ ،‬ﻭ‪‬ﻤﺰﺓ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ ﺃﻧﺘﻢ" ﻅ ‪ ،‬ﺙ ﻭﺣﺮﻭﻑ‬ ‫ﻭﻛﺴــﺮ‬
‫"ﻟﻠــﻨﱯﺀ‬
‫"ﻭﻧﺬﺭﻱ ‪ .‬ﺇﻧﺎ" ﺑﺎﻟﻘﻤﺮ ‪"،‬ﺑﺎﻟﻮﺍﺩﻱ‬ ‫ﺑﻔﺼﻠﺖ" ‪،‬‬ ‫ﻭﺍﺣــﺪﺓ‬ ‫ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﺼﻔﲑ( ﺇﻻ ﺍﻟﻈﺎﺀ‬ ‫"ﻷﻫﻠــ ‪‬ﻪ‬
‫ﺇﻥ" ‪،‬‬
‫‪ .‬ﻭﻓﺮﻋﻮﻥ" ﺑﺎﻟﻔﺠﺮ ‪" ،‬ﻛﺎﳉﻮﺍﰊ‬ ‫ﱄ ﺩﻳﻦ"‬‫"ﻭ ﹶ‬ ‫ﻋﻠـــﻰ‬ ‫ﺍﻷﺭﺑﻌﺔ ﺑﺂﻝ ‪.‬‬ ‫ﺍﻣﻜﺜﻮﺍ"‬
‫"ﺍﻟــﻨﱯﺀ‬
‫ﻭﻗﺪﻭﺭ" ﺑﺴﺒﺄ‪.‬‬ ‫ﺑﺎﻟﻜﺎﻓﺮﻭﻥ ‪.‬‬ ‫ﺍﻹﺧﺒﺎﺭ ‪.‬‬ ‫ـﺲ"‬ ‫ﻋﻤﺮﺍﻥ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺃﺩﻏـ‬
‫ـﻢ "ﻳـ‬ ‫ﺑﻄـــﻪ‬
‫ﺇﻻ"‬
‫ﺣﺬﻑ ﻭﺻﻼ ﻭﻭﻗﻔﹰﺎ ‪" :‬ﻭﺍﺗﻘﻮﻥ‬ ‫ﻭﺃﺳــﻜﻦ‬
‫ﺑﺎﻷﺣﺰﺍﺏ‬ ‫ﻭﳏﻤﺪ –ﺻﻠﻰ ﺑﺄﻭﻝ ﻳﺲ ‪ ،‬ﻭ"ﻥ"‬ ‫ﻭﺍﻟﻘﺼﺺ‬
‫ﻳﺎ ﺃﻭﱄ" ﺑﺎﻟﺒﻘﺮﺓ ‪"،‬ﻭﺧﺎﻓﻮﻥ ﺇﻥ"‬ ‫ﻱ"‬
‫"ﻭﳏﻴــﺎ ‪‬‬
‫ﺑﺘﺴﻬﻴﻞ‬ ‫ـﻢ ‪،‬‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑـ‬
‫ـﺄﻭﻝ ﺍﻟﻘﻠـ‬ ‫‪ .‬ﻭﻗﺼﺮ‬
‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪"،‬ﻭﺍﺧﺸﻮﻥ ﻭﻻ"‬ ‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬
‫ﺍﻟﺜﺎﻧﻴــﺔ‬ ‫‪ -‬ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﻭﺃﻇﻬﺮ "ﻛﻬﻴﻌﺺ‬ ‫"ﻭﺃﺷﺮﻛ ‪‬ﻪ‬
‫ﺑﺎﳌﺎﺋﺪﺓ ‪"،‬ﻭﻗـﺪ ﻫـﺪﺍﻥ ﻭﻻ"‬ ‫ﻭ"ﺗﺘــﺒﻌﲏ‬
‫ﺑﺎﻷﻧﻌﺎﻡ ‪" ،‬ﻛﻴـﺪﻭﻥ ﻓـﻼ"‬ ‫ﻓﻘﻂ ‪.‬‬ ‫ﺣﺬﻑ ﺍﻷﻟﻒ ﺫﻛﺮ" ﲟﺮﱘ ‪.‬‬ ‫ﰲ" ﺑﻄﻪ‪.‬‬
‫ـﻴﺖ"‬ ‫ﺃﻓﻌﺼـ‬ ‫)ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺃﺻﻞ‬ ‫ﻭﻗﺼﺮ"ﻋ‬
‫ﺑﺎﻷﻋﺮﺍﻑ ‪" ،‬ﻓﻼ ﺗﺴﹶﺄﹶﻟ ‪‬ﻦ ﻣـﺎ"‬ ‫ﻭﺃﺩﻏــﻢ ﻻﻡ‬
‫ﺑﻄﻪ )ﺃﺛﺒﺘﻬﺎ‬ ‫"ﻫـ" ﺣﺮﻑ‬ ‫ﻟﻴـــﻪ"‬
‫‪‬ﻮﺩ ‪" ،‬ﻭﻻ ﲣﺰﻭﻥ ﰲ" ‪‬ﻮﺩ ‪،‬‬ ‫ﺗﻨﺒﻴﻪ( ﺃﻭ )ﺑﺎﻋﺘﺒﺎﺭ "ﺑﻞ" ﻭ"ﻗـﻞ"‬
‫ﺳـــﺎﻛﻨﺔ‬ ‫ﺣﻴــﺚ‬
‫"ﺃﺷﺮﻛﺘﻤﻮﻥ ﻣﻦ" ﺑـﺈﺑﺮﺍﻫﻴﻢ ‪،‬‬
‫ﻭﺻـــﻼ‬ ‫ﺃﻥ ﺃﺻﻞ "ﻫـ" ﰲ ﺍﻟﺮﺍﺀ ‪.‬‬ ‫ﻭﻗﻌــﺖ‬
‫ﺗﻮﺗﻮﻥ ﻣﻮﺛﻘـﺎ" ﺑﻴﻮﺳـﻒ ‪،‬‬
‫ﻭﺣــﺬﻓﻬﺎ‬ ‫ﳘﺰﺓ ﺍﺳﺘﻔﻬﺎﻡ‬ ‫ـﺪﻫﺎ‬
‫ﻭﺑﻌـ‬
‫"ﺍﺗﺒﻌﻮﻥ ﻫـﺬﺍ" ﺑـﺎﻟﺰﺧﺮﻑ‬
‫ﻭﻗﻔﺎ( ‪.‬‬ ‫ﺃﺑﺪﻟﺖ ﻫﺎ ًﺀ( ‪،‬‬ ‫ﻣﺘﺤﺮﻙ ‪،‬‬
‫‪""،‬ﺗــﺮﻥ ﺃﻧــﺎ" ﺑــﺎﻟﻜﻬﻒ‬
‫ﻭﺳﻬﻞ "ﺃﺭﺃﻳﺖ"‬ ‫ﻭ"ﺗﻮﻻﻩ‬
‫‪"،‬ﺍﺗﺒﻌﻮﻥ ﺃﻫﺪﻛﻢ" ﺑﻐﺎﻓﺮ ﺍﻧﻔﺮﺩ‬
‫ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‬ ‫ـﻪ"‬
‫ﻓﺄﻧــ‬
‫ﻣﻊ ﺃﺧﻴﻪ ﺍﻷﺯﺭﻕ ﲝـﺬﻓﻬﻤﺎ‬
‫ﻛﻴﻒ ﻭﻗﻌﺖ ‪.‬‬ ‫ﺑﺎﳊﺞ‪.‬‬
‫ﻭﺻﻼ ‪.‬‬

‫‪92‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﺍﻟﻌﺘﻘﻲ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ‪ ،‬ﻭ"‪‬ﻳ ‪‬ﻤ ﱠﻞ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﺒﻘﺮﺓ ‪ ،‬ﻭ" ﱠﰒ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﻘﺼﺺ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺿﻢ "ﻛ ﹸﻔﺆ‪‬ﺍ" ﺑﺎﻹﺧﻼﺹ ‪،‬‬
‫ﻭ"ﻫ ‪‬ﺰﺅﺍ" ﺣﻴﺚ ﻭﻗﻌﺖ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "‪‬ﺑﻴﻮﺕ" ﻛﻴﻒ ﻭﻗﻌﺖ‬
‫ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺍﻧﻔﺮﺩ ﻭﺭﺵ ﰲ ﺍﻷﺣﺮﻑ ﺍﻟﺘﺎﻟﻴﺔ ‪" :‬ﻓﻨ ‪‬ﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ﺑﻘﺮﺍﺀ‪‬ﺎ ﺑﺈﲤﺎﻡ ﻛﺴﺮ ﺍﻟﻌﲔ ‪ ،‬ﻭ"ﻻ ﺗ ‪‬ﻌ ‪‬ﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ‬
‫ﺑﻘﺮﺍﺀ‪‬ﺎ ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﻟﻌﲔ ‪ ،‬ﻭ"ﻳ ‪‬ﻬﺪﻱ" ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﳍﺎﺀ ‪ ،‬ﻭ" ﹶﳜﺼﻤﻮﻥ" ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﳋﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﺷ‪‬ﻨﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ‪.‬‬
‫ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪ ،‬ﻭ" ﺃﺁﳍﺘﻨﺎ" ﺑﺎﻟﺰﺧﺮﻑ ﺑﻮﺟﻬﲔ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ )ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ‬
‫ﻣﻊ ﻗﺼﺮ ﺍﻟﺒﺪﻝ( ‪ ،‬ﻭ‪‬ﻤﺰﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻹﺧﺒﺎﺭ ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺣﻘﺎﻑ ﲝﺬﻑ ﺍﻷﻟﻒ ﻭﺻﻼ ‪ .‬ﻭﻗﺮﺃ‬
‫"ﺣﹺﻴ ‪‬ﻲ" ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻓﻘﻂ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻨﺴ ‪‬ﻲ" ﺑﻴﺎﺀ ﻣﺸﺪﺩﺓ ﺩﻭﻥ ﳘﺰ ﻣﻊ ﺃﺧﻴﻪ‬
‫ﺍﻷﺯﺭﻕ ﻓﻘﻂ ‪ .‬ﻭﻗﺮﺃ "ﻗ ‪‬ﺮﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮ ‪‬ﻣﺌﺬ" ‪‬ﻮﺩ ‪ ،‬ﻭ"ﻋﺬﺍﺏ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮ ‪‬ﻣﺌﺬ"‬
‫ﺑﺎﻟﻨﻤﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ "ﻟﻴ‪‬ﻬﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﻟﻴﺎﺀ ﺍﳌﻔﺘﻮﺣﺔ ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﻭﺭﺵ ﰲ"ﺭﹾﺋﻴ‪‬ﺎ" ﺑﺎﳍﻤﺰ‪ .‬ﻛﻤﺎ ﺍﻧﻔﺮﺩ ﺑﻜﺴﺮ ﻻﻣﻲ‪" :‬ﰒ‬
‫‪‬ﻟﻴﻘﻄﻊ" ‪" ،‬ﰒ ‪‬ﻟﻴﻘﻀﻮﺍ" ﺑﺎﳊﺞ ‪ ،‬ﻭﻗﺮﺃ ﻭﺭﺵ "ﻭ‪‬ﻟﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﻜﺴﺮ ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ ﺍﻟﻌﺘﻘﻲ ﻭﺍﻷﺯﺭﻕ ﻓﻘﻂ "ﺍﻟﻼﺋﻲ"‬
‫ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ ﻭﺍﻟﻄﻼﻕ ﺑﻮﺟﻬﲔ ﻭﺻﻼ ‪ :‬ﺍﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﳌﺪ ﻭﺍﻟﻘﺼﺮ ‪ ،‬ﻭﺛﻼﺛﺔ ﺃﻭﺟﻪ ﻭﻗﻔﺎ ‪ :‬ﺍﻟﺘﺴﻬﻴﻞ ﺑﺮﻭﻡ ﻣﻊ ﺍﳌﺪ‬
‫ﻭﺍﻟﻘﺼﺮ ﻭﺍﻹﺑﺪﺍﻝ ﻳﺎ ًﺀ ﺳﺎﻛﻨﺔ ﻣﻊ ﺍﳌﺪ ﺍﳌﺸﺒﻊ ‪ .‬ﻭﻗﺮﺀﺍ ﻭﺣﺪﳘﺎ "ﺃ ‪‬ﻭ ﺁﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﻭﲢﻘﻴﻖ ﺍﳍﻤﺰ ‪.‬‬
‫ﻭﻗﺮﺃ "ﺃﺻﻄﻔﻰ" ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻗﻄﻊ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﳊﺎﻟﲔ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹸﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ"‬
‫ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻧﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻨﻮﻥ ‪.‬‬

‫ﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪ ،‬ﻭﳘﺰﻫﺎ‬
‫ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ ﻫﺎ ﻳﺎ "ﻣﺮﱘ" –‬
‫ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪9‬‬
‫ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪ ،‬ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ‬
‫ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪،‬‬
‫ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪،‬‬
‫"ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ" ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ‬
‫"ﺁﺗﺎ ﹶ‬
‫ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ "ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ"‬
‫ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪93‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻟﺨﻼﻑ ﺍﻷﺻﻮﻟﻲ ﻟﻄﺮﻳﻖ ﺍﻷﺻﺒﻬﺎﻧﻲ ‪ 3‬ﻋﻦ ﺭﻭﺍﻳﺔ ﻭﺭﺵ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﻟﻤﺪﻧﻲ‬
‫ﺟﺎﺀ ﺷﺎﺀ‬ ‫ﺍﻟﻴﺎﺋﻲ ﻭﺑﺎﺏ ﺩﺍﺭ‬ ‫ﺍﳍﻤﺰﺗﺎﻥ ﺍﳍﻤﺰﺗﺎﻥ‬ ‫ﺍﳌﺪ‬ ‫ﺍﳍﻤﺰ ﺍﳌﻔﺮﺩ‬ ‫ﻫﺎﺀ‬
‫ﺍﻟﺰﻭﺍﺋﺪ‬ ‫ﺍﻹﺿﺎﻓﺔ‬ ‫ﺍﻹﻇﻬﺎﺭ‬

‫ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬

‫ﺍﻟﻨﻘﻞ‬

‫ﻣﻴﻢ ﺍﳉﻤﻊ‪-‬ﺍﻟﺮﺍﺀﺍﺕ ﻭﺍﻟﻼﻣﺎﺕ‬

‫ﺯﺍﺩ ﺯﺍﻏﻮﺍ‬ ‫ﻭﺭﺀﺍ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻣﻦ‬ ‫ﻭﺍﻟﻘﺼﺮ ﻣﻦ ﻛﻠﻤﺔ‬ ‫ﻭﺍﻹﺩﻏﺎﻡ‬ ‫ﺍﻟﻜﻨﺎﻳﺔ‬
‫ﻭﺃﺩﺭﻯ ﻭﺍﻟﺮ‬
‫ﻣﺎ ﺯﺍﻍ ﺣﺎﻕ‬

‫ﺑﲔ ﺍﻟﺴﻮﺭﺗﲔ‬
‫ﻭﺍﳌﺮ ﻭﻃﻪ‬ ‫ﻛﻠﻤﺘﲔ‬
‫ﺧﺎﻑ ﻃﺎﺏ‬
‫ﻭﻓﻮﺍﺻﻞ ‪11‬‬
‫ﺿﺎﻕ ﺧﺎﺏ‬
‫ﺳﻮﺭﺓ ﺇﻻ ‪25‬‬
‫ﺭﺍﻥ‬ ‫ﺁﺧﺮﻫﺎ "ﻫﺎ"‪،‬‬
‫ﻭﺣﻢ ﻭﻛﺎﻓﺮﻳﻦ‬

‫ﺃﺛﺒﺖ ﻭﺻﻼ ‪" :‬ﺍﻟﺪﺍﻋﻲ ﺇﺫﺍ" ‪،‬‬ ‫ـﺘﺢ ﻭﺭﺵ‬ ‫ﻓـ‬ ‫ﻓﺘﺢ‬ ‫ﰲ‬ ‫ﻋﻨﺪ ﻓﺘﺢ‬ ‫ﺗﻮﺳﻂ‬ ‫ﺏ‬
‫ﺇﻇﻬﺎﺭ "ﻳﻌﺬ ‪‬‬ ‫ﺃﺑﺪﻝ ﻓﺎﺀ ﺍﻟﻜﻠﻤﺔ‬ ‫ﺻﻠﺔ ﻳـﺆﺩﻩ‬ ‫ﺑﺴﻤﻠﺔ‬
‫ﻓﺘﺢ ﺍﻟﻜﻞ‪.‬‬

‫ﻧﻘﻞ ﰲ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻴﻮﻧﺲ ‪ ،‬ﻭﻗﺮﺃ "ﻛﺘﺎﺑﻴ ‪‬ﻪ ﺍﱐ" ﺑﺎﳊﺎﻗﺔ ﺑﺎﻟﻨﻘﻞ ﻣﻊ ﺍﻟﻌﺘﻘﻲ ﻓﻘﻂ ‪.‬‬

‫ﺍﻟﺼﻠﺔ ﻋﻨﺪ ﻟﻘﺎﺀ ﳘﺰ ﺍﻟﻘﻄﻊ ﻓﻘﻂ ‪ ،‬ﳓﻮ ‪ :‬ﻋﻠﻴﻬﻢ ﺀﺍﻧﺬﺭ‪‬ﻢ ﺃﻡ‪ ،‬ﻭﺃﺳﻜﻦ ﻣﻴﻢ ﺍﳉﻤﻊ ﰲ ﺍﻟﺒﺎﻗﻲ – ﺭﺍﺀﺍﺗﻪ ﻭﻻﻣﺎﺗﻪ ﻛﺎﺑﻦ ﻓﺮﺡ ‪.‬‬
‫ﺃﺩﻏﻢ ﺑﻼ ﻏﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳊﻠﻖ ‪..‬‬

‫"ﺩﻋﺎﱐ ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ" ﺑﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﻣﻨﻔﺮﺩﺍ"ﻭﻟﻴﻮ‬ ‫ﺍﳌﻔﺘﻮﺣﺘ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺍﳌﺘﺼﻞ‬ ‫ﺍﻟﺴﺎﻛﻨﺔ ﳓﻮ‬ ‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ‬ ‫ﻓﻘﻂ‬
‫‪‬ﻣﻦ" ﺑﺎﻟﺒﻘﺮﺓ ‪،‬‬
‫"ﻭﺗﻘﺒﻞ ﺩﻋﺎﺋﻲ ﺭﺑﻨﺎ" ﺑﺈﺑﺮﺍﻫﻴﻢ ‪،‬‬ ‫ﰊ"‬
‫ﻣﻨــﻮﺍ ‪‬‬ ‫ﻳـــﻦ‬ ‫ﻭﻗﺼﺮ "ﺃﺃﻧﺬﺭ‪‬ﻢ‬ ‫"ﺍﳌﻮﻣﻨﻮﻥ" ‪،‬‬ ‫‪ ،‬ﻧﻮﻟــﻪ ‪،‬‬
‫"ﻭﺍﻟﺒــﺎﺩﻱ ﻭﻣــﻦ" ﺑــﺎﳊﺞ‬ ‫ﺐ ‪‬ﻣﻌﻨﺎ"‬
‫"ﺍﺭﻛ ‪‬‬ ‫ﻭﺍﳌﻔﺘﻮﺣﺔ ﺑﻌﺪ ﺿﻢ‬
‫ﺑــﺎﻟﺒﻘﺮﺓ ‪،‬‬ ‫ﳓﻮ"ﺟﺎﺀ‬ ‫ﺍﳌﻨﻔﺼﻞ ‪ " .‬ﺃﻭ‬ ‫ﻭﻧﺼـــﻠﻪ‬
‫‪"،‬ﺃﲤﺪﻭﻧﲏ ﲟـﺎﻝ" ﺑﺎﻟﻨﻤـﻞ ‪،‬‬ ‫‪‬ﻮﺩ ‪.‬‬ ‫ﳓﻮ "ﻣﻮﺟﻼ" ‪ ،‬ﻭﱂ‬
‫ﱄ"‬
‫"ﺗﻮﻣﻨﻮﺍ ﹶ‬ ‫ﺃﺣـﺪ" ‪،‬‬ ‫ﻛﺴــﺮ‬ ‫ﻭﻗﺼﺮ‬ ‫ﺑﺎﻟﻨﺴــﺎﺀ ‪،‬‬
‫"ﺍﻟﺘﻼﻗﻲ ﻳـﻮﻡ" ‪ ،‬ﻭ"ﺍﻟﺘﻨـﺎﺩﻱ‬ ‫ﻳﺴﺘﺜﻦ ﺷﻴﺌﹰﺎ ﻣﻦ ﲨﻠﺔ‬
‫ﺑﺎﻟﺪﺧﺎﻥ ‪،‬‬ ‫ﻭﰲ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﺍﻟﺒﺪﻝ‬ ‫ﺕ"‬
‫ﻭﺃﻇﻬﺮ"ﻋ ﹾﺬ ‪‬‬ ‫ﺍﻹﻳﻮﺍﺀ ‪ ،‬ﻭﻟﻪ ﰲ ﺗﺌﻮﻱ‬
‫ﻧﺆﺗﻪ ﻣﻨـﻬﺎ‬
‫ﻳﻮﻡ" ﺑﻐـﺎﻓﺮ ‪" ،‬ﺍﻟـﺪﺍﻋﻲ ﺇﱃ"‬
‫ﺇﻥﹼ"‬ ‫ﰊ‬
‫"ﺭ ‪‬‬ ‫ﺍﳌﻜﺴـﻮﺭ‬ ‫ـﺎ" ‪،‬‬
‫"ﺃﺋﻨـ‬ ‫ﻭﺍﻟﻠﲔ‬ ‫ﺑﺎﻟـــﺪﺧﺎﻥ‬ ‫ﻭﺗﺌﻮﻳﻪ ﻭﺟﻪ ﺛﺎﻥ ‪،‬‬ ‫ﺑﺎﻟﺸﻮﺭﻯ ‪،‬‬
‫ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﺗﻮﺗـﻮﱐ ﻣﻮﺛﻘـﺎ"‬ ‫ﺗﲔ ﳓـﻮ‬
‫ﺑﻔﺼﻠﺖ" ‪،‬‬ ‫ـﻢ‬
‫ﻣﻄﻠﻘﹰﺎ ‪ .‬ﺃﻭ ﺿـ‬ ‫ﻭﻏﺎﻓﺮ ‪" ،‬ﻭﻟﻘ ‪‬ﺪ‬ ‫ﻭﻫﻮ ﺍﻹﺩﻏﺎﻡ ‪ .‬ﻭﺃﺑﺪﻝ‬ ‫ﺃﺭﺟﻪ ‪ ،‬ﻳﺘﻘﻪ‬
‫ﺑﻴﻮﺳﻒ ‪" ،‬ﺗﺮﱐ ﺃﻧﺎ" ﺑﺎﻟﻜﻬﻒ‬ ‫ـﺆﻻﺀ‬
‫"ﻫـ‬
‫ﱄ ﺩﻳﻦ"‬‫"ﻭ ﹶ‬ ‫ﺗﻨﺒﻴﻪ ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ ﳓﻮ‬ ‫ﻻﻡ ﺍﻟﻜﻠﻤﺔ ﻭﻋﲔ‬ ‫‪ ،‬ﻓﺄﻟﻘــﻪ ‪،‬‬
‫‪"،‬ﺍﺗﺒﻌﻮﱐ ﺃﻫﺪﻛﻢ" ﺑﻐﺎﻓﺮ‪.‬‬ ‫ﺇﻥ"‪ ،‬ﻭﰲ‬
‫ﹶﺫﺭ‪‬ﺃﻧــــﺎ"‬ ‫ﺍﻟﻜﻠﻤﺔ‬
‫ﺑﺎﻟﻜﺎﻓﺮﻭﻥ ‪.‬‬ ‫ﺍﳌﻘﺼﻮﺩ "ﺃﺀُﻧﺰﻝ"‬ ‫ﻳﺮﺿﻪ ﻟﻜﻢ ‪،‬‬
‫ﻭﺍﻧﻔﺮﺩ ﻭﺭﺵ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ‬ ‫ﺍﳌﻀﻤﻮﻣﺘﲔ‬ ‫ﺑــﺎﻷﻋﺮﺍﻑ ‪،‬‬
‫ـﻜﻦ‬‫ﻭﺃﺳــ‬ ‫ﺑﺎﻟﻘﺼﺮ ﰲ ﺗﺴــﻬﻴﻞ‬ ‫ﺇﻻ "ﻟﺆﻟﺆﺍ ﺭﺋﻴ‪‬ﺎ ﻭﻣﺎ‬ ‫ﻳﺄﺗ ‪‬ﻪ ﻣﺆﻣﻨـﺎ‬
‫ﰲ ‪" :‬ﻭﻋﻴﺪﻱ ‪ .‬ﻭﺍﺳـﺘﻔﺘﺤﻮﺍ"‬ ‫ﳓـــﻮ‬ ‫ﺕ‪،‬‬‫ﳚﻴﺊ ﻣﻦ ﻧﺒ ﹾﺄ ‪‬‬
‫ﺑﺈﺑﺮﺍﻫﻴﻢ ‪" ،‬ﻭﻋﻴﺪﻱ ‪ .‬ﺃﻓﻌﻴﻴﻨـﺎ"‬
‫"ﺇﺧﻮﰐ ﺇﻥ"‬ ‫ﻓﻘﻂ ‪.‬‬ ‫ﺍﻟﻠﲔ‬ ‫"ﻳﻠﻬﺚ ﱠﺫﻟﻚ"‬ ‫ﺑﻄﻪ ‪.‬‬
‫"ﺃﻭﻟﻴــﺎ ُﺀ‬ ‫ﺖ ﻭﻛﺬﺍ‬ ‫ﻫﻲﺀ ﻭﺟﺌ ‪‬‬
‫ﺑﻘﺎﻑ ‪" ،‬ﻭﻋﻴﺪﻱ ﻭﺍﻟـﺬﺍﺭﻳﺎﺕ"‬ ‫ـﻒ‬‫ﺑﻴﻮﺳــ‬ ‫ﻭﻗـــﺮﺃ‬ ‫ﺍﳊﺒﺲ‬ ‫ﺑــﺎﻷﻋﺮﺍﻑ ‪.‬‬ ‫ﺿﻢ "ﺑـ ‪‬ﻪ‬
‫ﺃﹸﻭﻟﺌــﻚ"‬ ‫ﺕ" ‪.‬‬ ‫ﻗﺮﺃ ‪‬‬
‫ﺑــﺂﺧﺮ ﻕ ﻭﺃﻭﻝ ﺍﻟــﺬﺍﺭﻳﺎﺕ ‪،‬‬ ‫‪"،‬ﺃﱐ ﺃﻭﰲ"‬ ‫ﲟﻌﲎ ﺗﺮﻙ ﺃﺁﳍﺘﻨــﺎ‬ ‫ﺍﻧﻈـــﺮ"‬
‫ﺗﺴــﻬﻴﻞ‬ ‫ﻭﺃﺩﻏﻢ "ﻗـﺪ"‬ ‫ﻭﺣﻘﻖ ﺃﺭﺃﻳﺖ‬
‫"ﻧﻜﲑﻱ ‪ .‬ﻓﻜـﺄﻳﻦ" ﺑـﺎﳊﺞ ‪،‬‬ ‫ـﻒ‬‫ﺑﻴﻮﺳــ‬ ‫ﺍﳌﺪ ﻣﻄﻠﻘﹰﺎ ﺑﺎﻟﺰﺧﺮﻑ‬ ‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪،‬‬ ‫ﻋﻨﺪ ﺽ ‪ ،‬ﻅ‬ ‫)ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ( ﻧﺴﻲﺀ‬
‫"ﻧﻜﲑﻱ ‪ .‬ﻗﻞ" ﺑﺴﺒﺄ ‪" ،‬ﻧﻜﲑﻱ‬ ‫‪"،‬ﻭﱄ ﻓﻴﻬﺎ‬ ‫‪‬ﻤﺰﺗﲔ‬ ‫‪.‬‬ ‫ﺍﳌﺆﺫﻥ ﻟﺌﻼ ‪ ،‬ﻭﺃﺑﺪﻝ‬ ‫ﻭﻛﺴـــﺮ‬
‫ﻛـــﺬﺍ‬ ‫‪–.‬ﻭﺃﻇﻬﺮ ﺗﺎﺀ‬
‫‪ .‬ﺃﱂ" ﺑﻔﺎﻃﺮ ‪" ،‬ﻧﻜﲑﻱ ‪ .‬ﺃﻭﱂ"‬ ‫ﻣﺌﺎﺭﺏ" ﺑﻄﻪ‬ ‫ﻋﻠـــﻰ‬ ‫ﻣﻠﻴﺖ ﻓﻮﺍﺩ ﻧﺎﺷﻴﺔ‬ ‫"ﻷﻫﻠـــ ‪‬ﻪ‬
‫ﺑﺎﳌﻠﻚ ‪" ،‬ﻧﺬﻳﺮﻱ ‪ .‬ﻭﻟﻘﺪ" ﺑﺎﳌﻠﻚ‬ ‫"ﺑﺎﻟﺴﻮ ِﺀ‬
‫"ﻭﻣﻦ ﻣﻌ ‪‬ﻲ‬ ‫ﺍﻻﺳﺘﻔﻬﺎﻡ‬ ‫ﺍﻟﺘﺄﻧﻴﺚ ﻗﺒـﻞ‬ ‫‪ ،‬ﻭﻗﺮﺃ "ﻫﺎ ﺃﻧﺘﻢ"‬ ‫ﺍﻣﻜﺜﻮﺍ" ﺑﻄﻪ‬
‫‪" ،‬ﻳﻜﺬﺑﻮﱐ ‪ .‬ﻗﺎﻝ" ﺑﺎﻟﻘﺼﺺ ‪،‬‬ ‫ﺇﻻ"‬
‫ﻣــــﻦ"‬ ‫‪.‬‬ ‫ﺣﺮﻭﻓﻬﺎ )ﺝ ‪،‬‬ ‫ﺑﺎﻟﺘﺤﻘﻴﻖ ﻣﻊ ﺣﺬﻑ‬ ‫ﻭﺍﻟﻘﺼﺺ ‪.‬‬
‫"ﻳﻨﻘﺬﻭﱐ ‪ .‬ﺇﱐ" ﺑﻴﺲ ‪" ،‬ﻟﺘﺮﺩﻳﲏ‬ ‫ﺑﻴﻮﺳﻒ ‪،‬‬
‫ﺑﺎﻟﺸﻌﺮﺍﺀ ‪،‬‬ ‫ﺍﻷﻟﻒ )ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﻭﻗﺼـــﺮ‬
‫‪ .‬ﻭﻟﻮﻻ" ﺑﺎﻟﺼﺎﻓﺎﺕ ‪" ،‬ﺗﺮﲨﻮﱐ‬ ‫"ﻟﻠــﻨﱯﺀ‬ ‫ﻅ ‪ ،‬ﺙ ﻭﺣﺮﻭﻑ‬
‫"ﺃﻭﺯﻋﲏ‪ ‬ﺃﻥ"‬ ‫ﺃﺻﻞ ﻫﺎ ﳘﺰﺓ‬ ‫"ﻭﺃﺷــﺮﻛ ‪‬ﻪ‬
‫‪ .‬ﻭﺇﻥ" ‪" ،‬ﻓﺎﻋﺘﺰﻟﻮﱐ ‪ .‬ﻓـﺪﻋﺎ"‬ ‫ﺇﻥ" ‪،‬‬ ‫ﺍﻟﺼﻔﲑ( ‪.‬‬
‫ﺍﺳﺘﻔﻬﺎﻡ ﺃﺑﺪﻟﺖ ﻫﺎ ًﺀ(‬
‫ﺑﺎﻟﺪﺧﺎﻥ ‪ ،‬ﻭ"ﻧﺬﺭﻱ ‪ .‬ﻭﻟﻘـﺪ"‬ ‫ﺑﺎﻟﻨﻤـــﻞ‬ ‫ـﺲ"‬
‫ـﺮ "ﻳـ‬
‫ﻭﺃﻇﻬـ‬ ‫ﰲ" ﺑﻄــﻪ‪.‬‬
‫"ﺍﻟــﻨﱯﺀ‬ ‫‪.‬‬
‫ﲬﺴﺔ ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﻭﻧﺬﺭﻱ ‪ .‬ﺇﻧﺎ"‬ ‫ﻭﺍﻷﺣﻘﺎﻑ‬ ‫ﺑﺄﻭﻝ ﻳﺲ ‪ ،‬ﻭ"ﻥ"‬ ‫ﻭﻗﺼﺮ"ﻋﻠﻴﻪ"‬
‫ﺇﻻ"‬ ‫ﻭﺳﻬﻞ ﺍﳌﺘﺤﺮﻛﺔ ﻣﻦ‬
‫ﺑﺎﻟﻘﻤﺮ ‪" ،‬ﺑﺎﻟﻮﺍﺩﻱ ‪ .‬ﻭﻓﺮﻋﻮﻥ"‬ ‫ﻱ"‬
‫"ﻭﳏﻴــﺎ ‪‬‬ ‫ـﻢ ‪،‬‬
‫ـﺄﻭﻝ ﺍﻟﻘﻠـ‬
‫ﺑـ‬ ‫ﺣﻴـــﺚ‬
‫ـﺎﻷﺣﺰﺍ‬
‫ﺑـ‬ ‫"ﻛﺄﻥ ‪ ،‬ﻛﺄﻳﻦ ‪ ،‬ﺑﺄﻥ‬
‫ﺑﺎﻟﻔﺠﺮ ‪" ،‬ﻛﺎﳉﻮﺍﰊ ﻭﻗـﺪﻭﺭ"‬ ‫ﺑﺎﻷﻧﻌــﺎﻡ ‪،‬‬ ‫ﻭﺃﻇﻬﺮ "ﻛﻬﻴﻌﺺ‬ ‫‪ ،‬ﺑﺄﻧﻪ ‪ ،‬ﺑﺄ‪‬ﻢ ‪ ،‬ﻓﺒﺄﻱ‬ ‫ﻭﻗﻌـــﺖ‬
‫ﺏ‬
‫ﺑﺴﺒﺄ ‪.‬‬ ‫ﻭ"ﺗﺘــﺒﻌﲏ‬ ‫‪ ،‬ﺃﻓﺄﻧﺘﻢ ‪ ،‬ﺃﻓﺄﻧﺖ ‪،‬‬ ‫ﻭﺑﻌـــﺪﻫﺎ‬
‫ﺑﺘﺴﻬﻴﻞ‬ ‫ﺫﻛﺮ" ﲟﺮﱘ ‪.‬‬
‫ﺣﺬﻑ ﻭﺻﻼ ﻭﻭﻗﻔﹰﺎ ‪" :‬ﻭﺍﺗﻘﻮﻥ‬ ‫ﺃﻓﻌﺼــﻴﺖ"‬ ‫ﺃﻓﺄﻣﻦ ‪ ،‬ﺃﻓﺄﻣﻨﻮﺍ ‪،‬‬ ‫ﻣﺘﺤــﺮﻙ ‪،‬‬
‫ﻳﺎ ﺃﻭﱄ" ﺑﺎﻟﺒﻘﺮﺓ ‪"،‬ﻭﺧﺎﻓﻮﻥ ﺇﻥ"‬ ‫ﺍﻟﺜﺎﻧﻴــﺔ‬ ‫ﻭﺃﺩﻏــﻢ ﻻﻡ‬
‫ﺑﻄﻪ )ﺃﺛﺒﺘﻬﺎ‬ ‫ﺃﻓﺄﻣﻨﺘﻢ ‪ ،‬ﺭﺃﻳﺖ‬ ‫ـﻮﻻﻩ‬
‫ﻭ"ﺗــ‬
‫ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪"،‬ﻭﺍﺧﺸﻮﻥ ﻭﻻ"‬ ‫ﻓﻘﻂ ‪.‬‬ ‫"ﺑﻞ" ﻭ"ﻗـﻞ"‬
‫ﺳـــﺎﻛﻨﺔ‬ ‫ﺍﻹﺧﺒﺎﺭﻳﺔ ﻛﻴﻒ‬ ‫ﻓﺄﻧﻪ" ﺑﺎﳊﺞ‪.‬‬
‫ﺑﺎﳌﺎﺋﺪﺓ ‪"،‬ﻭﻗـﺪ ﻫـﺪﺍﻥ ﻭﻻ"‬ ‫ﻭﻗﻌﺖ‪ ،‬ﺭﺃﻳﻦ ‪ ،‬ﺭﺃﺗﻪ ‪،‬‬
‫ﻭﺻـــﻼ‬ ‫ﰲ ﺍﻟﺮﺍﺀ ‪.‬‬
‫ﺑﺎﻷﻧﻌﺎﻡ ‪" ،‬ﻛﻴـﺪﻭﻥ ﻓـﻼ"‬ ‫ﻷﻣﻸﻥ )ﻭﻓﻴﻬﺎ ﺛﻼﺛﺔ‬
‫ﻭﺣــﺬﻓﻬﺎ‬
‫ﺑﺎﻷﻋﺮﺍﻑ ‪" ،‬ﻓﻼ ﺗﺴﹶﺄﹶﻟ ‪‬ﻦ ﻣـﺎ"‬ ‫ﺃﻭﺟﻪ ‪ :‬ﺗﺴﻬﻴﻞ ﺍﻷﻭﱃ‬
‫ﻭﻗﻔﺎ( ‪.‬‬
‫‪‬ﻮﺩ ‪" ،‬ﻭﻻ ﲣﺰﻭﻥ ﰲ" ‪‬ﻮﺩ ‪،‬‬ ‫ﺃﻭ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ‬
‫"ﺃﺷﺮﻛﺘﻤﻮﻥ ﻣﻦ" ﺑـﺈﺑﺮﺍﻫﻴﻢ ‪،‬‬ ‫ﺗﺴﻬﻴﻠﻬﻤﺎ(‪.‬‬
‫"ﺍﺗﺒﻌﻮﻥ ﻫﺬﺍ" ﺑﺎﻟﺰﺧﺮﻑ ‪.‬‬

‫‪94‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﻓﺮﺵ ﺣﺮﻭﻑ ﺍﻷﺻﺒﻬﺎﻧﻲ ﻋﻦ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ‬

‫ﻗﺮﺃ ﻫﻮ ‪ ،‬ﻫﻲ ﺑﻌﺪ )ﻑ ‪ ،‬ﻭ ‪ ،‬ﻝ( ‪ ،‬ﻭ"‪‬ﻳ ‪‬ﻤ ﱠﻞ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﺒﻘﺮﺓ ‪ ،‬ﻭ" ﱠﰒ ‪‬ﻫ ‪‬ﻮ" ﺑﺎﻟﻘﺼﺺ ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺿﻢ "ﻛ ﹸﻔﺆ‪‬ﺍ" ﺑﺎﻹﺧﻼﺹ ‪،‬‬
‫ﻭ"ﻫ ‪‬ﺰﺅﺍ" ﺣﻴﺚ ﻭﻗﻌﺖ )ﻭﻣﻮﺍﺿﻌﻬﺎ ‪ :‬ﺑﻘﺮﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﻛﻬﻒ ﺍﳉﺎﺛﻴﺔ ‪ ،‬ﻟﻘﻤﺎﻥ ﻓﺮﻗﺎﻥ ﺍﻷﻧﺒﻴﺎ(‪ .‬ﻭﻗﺮﺃ "‪‬ﺑﻴﻮﺕ" ﻛﻴﻒ ﻭﻗﻌﺖ‬
‫ﺑﺎﻟﻀﻢ ‪ .‬ﻭﺍﻧﻔﺮﺩ ﻭﺭﺵ ﰲ ﺍﻷﺣﺮﻑ ﺍﻟﺘﺎﻟﻴﺔ ‪" :‬ﻓﻨ ‪‬ﻌﻤﺎ" ﺑﺎﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ﺑﻘﺮﺍﺀ‪‬ﺎ ﺑﺈﲤﺎﻡ ﻛﺴﺮ ﺍﻟﻌﲔ ‪ ،‬ﻭ"ﻻ ﺗ ‪‬ﻌ ‪‬ﺪﻭﺍ" ﺑﺎﻟﻨﺴﺎﺀ‬
‫ﺑﻘﺮﺍﺀ‪‬ﺎ ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﻟﻌﲔ ‪ ،‬ﻭ"ﻳ ‪‬ﻬﺪﻱ" ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﳍﺎﺀ ‪ ،‬ﻭ" ﹶﳜﺼﻤﻮﻥ" ﺑﺈﲤﺎﻡ ﻓﺘﺢ ﺍﳋﺎﺀ ‪ .‬ﻭﻗﺮﺃ "ﺷ‪‬ﻨﺌﺎﻥ" ﺑﺎﳌﺎﺋﺪﺓ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ‪.‬‬
‫ﻭﻗﺮﺃ "ﺀﺁﻣﻨﺘﻢ" ﺑﻄﻪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ‪" ،‬ﺃﺁﳍﺘﻨﺎ" ﺑﺎﻟﺰﺧﺮﻑ ‪ :‬ﻤﺰﺗﲔ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ )ﻋﻠﻰ ﺃﺻﻠﻪ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﻗﺼﺮ‬
‫ﺍﻟﺒﺪﻝ( ‪ .‬ﻭﻗﺮﺃ "ﺃﻧﺎ ﺇﻻ" ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻷﺣﻘﺎﻑ ﲝﺬﻑ ﺍﻷﻟﻒ ﻭﺻﻼ ‪ .‬ﻭﻗﺮﺃ "ﺣﹺﻴ ‪‬ﻲ" ﺑﺎﻷﻧﻔﺎﻝ ﺑﻴﺎﺀﻳﻦ ﻣﻜﺴﻮﺭﺓ‬
‫ﻓﻤﻔﺘﻮﺣﺔ ‪ .‬ﻭﻗﺮﺃ "ﺃﺋﻤﺔ" ﺑﺎﻟﺘﺴﻬﻴﻞ ﻓﻘﻂ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻨﺴﻲﺀ" ﺑﺎﳍﻤﺰ‪ .‬ﻭﻗﺮﺃ "ﻗ ‪‬ﺮﺑﺔ" ﺑﺎﻟﺘﻮﺑﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﺧﺰﻱ ﻳﻮ ‪‬ﻣﺌﺬ" ‪‬ﻮﺩ‬
‫‪ ،‬ﻭ"ﻋﺬﺍﺏ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﳌﻌﺎﺭﺝ" ﻭ"ﻓﺰﻉ ﻳﻮ ‪‬ﻣﺌﺬ" ﺑﺎﻟﻨﻤﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ .‬ﻭﻗﺮﺃ "ﻟﻴ‪‬ﻬﺐ ﻟﻚ" ﲟﺮﱘ ﺑﺎﻟﻴﺎﺀ ﺍﳌﻔﺘﻮﺣﺔ ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﻭﺭﺵ‬
‫ﰲ"ﺭﹾﺋﻴ‪‬ﺎ" ﺑﺎﳍﻤﺰ‪ .‬ﻛﻤﺎ ﺍﻧﻔﺮﺩ ﺑﻜﺴﺮ ﻻﻣﻲ‪" :‬ﰒ ‪‬ﻟﻴﻘﻄﻊ" ‪" ،‬ﰒ ‪‬ﻟﻴﻘﻀﻮﺍ" ﺑﺎﳊﺞ ‪ ،‬ﻭﻗﺮﺃ ﻭﺭﺵ "ﻭ‪‬ﻟﻴﺘﻤﺘﻌﻮﺍ" ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﺑﻜﺴﺮ‬
‫ﺍﻟﻼﻡ ‪ .‬ﻭﻗﺮﺃ "ﺍﻟﻼﺋﻲ" ﺑﺎﻷﺣﺰﺍﺏ ﻭﺍ‪‬ﺎﺩﻟﺔ ﻭﺍﻟﻄﻼﻕ ﺑﺎﳍﻤﺰ ﺍﶈﻘﻖ ﻛﺎﻟﺴﻤﺎﺀ ﻭﺻﻼ ﻭﻭﻗﻔﺎ ‪ .‬ﻭﻗﺮﺃ "ﺃ ‪‬ﻭ ﺍﺑﺎﺅﻧﺎ" ﺑﺎﻟﺼﺎﻓﺎﺕ‬
‫ﻭﺍﻟﻮﺍﻗﻌﺔ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻮﺍﻭ )ﻣﻊ ﻧﻘﻞ ﺣﺮﻛﺔ ﺍﳍﻤﺰﺓ ﺇﻟﻴﻬﺎ ﰒ ﺣﺬﻑ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﺃﺻﻠﻪ( ‪ .‬ﻭﻗﺮﺃ "ﺍﺻﻄﻔﻰ" ﺑﺎﻟﺼﺎﻓﺎﺕ ‪‬ﻤﺰﺓ ﻭﺻﻞ‬
‫‪ ،‬ﻭﻳﺒﺪﺃ ﺑﺎﻟﻜﺴﺮ ‪ .‬ﻭﻗﺮﺃ "‪‬ﻧ ﹸﻜﺮ‪‬ﺍ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻟﻄﻼﻕ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭ"ﻋ ‪‬ﺮﺑ‪‬ﺎ" ﺑﺎﻟﻮﺍﻗﻌﺔ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ‪ .‬ﻭﻗﺮﺃ "ﻳﺴﻠﻜﻪ" ﺑﺎﳉﻦ ﺑﺎﻟﻴﺎﺀ‬
‫ﻣﻨﻔﺮﺩﺍ ﺑﺬﻟﻚ‪.‬‬

‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻦ ﻧﺎﻓﻊ ﻋﻠﻰ ﺇﺑﺪﺍﻝ )ﺑﻴﺲ( ﺑﺎﻷﻋﺮﺍﻑ – ﻧﻘﻞ "ﺭﺩ‪‬ﺍ ﻳﺼﺪ ﹾﻗﻨﹺﻲ" ﺑﺎﻟﻘﺼﺺ ‪ -‬ﻧﻘﻞ ﻭﺇﺩﻏﺎﻡ "ﻋﺎﺩ‪‬ﺍ ﺍﻻﻭﱃ" ﺑﺎﻟﻨﺠﻢ ‪،‬‬
‫ﻭﳘﺰﻫﺎ ﻗﺎﻟﻮﻥ ﻓﻘﻂ – ﻧﻘﻞ "ﺀﺁﻟﻦ" ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﳌﻮﺿﻌﲔ ﺑﻴﻮﻧﺲ ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺤﻘﻴﻖ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ﰲ‬
‫ﻫﺎ ﻳﺎ "ﻣﺮﱘ" – ﺍﻹﺛﺒﺎﺕ ﻭﺻﻼ ﰲ ‪" :‬ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﻗﻞ" ﺑﺂﻝ ﻋﻤﺮﺍﻥ ‪" ،‬ﻳﻮﻡ ﻳﺄﰐ ﻻ ﺗﻜﻠﻢ" ‪‬ﻮﺩ –ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﺍﳌﻜﺮﺭ ‪ 11‬ﻣﻮﺿﻊ ﰲ ‪ 9‬ﺳﻮﺭ )ﻭﻫﻲ ‪ :‬ﺭﻋﺪ ﺍﻻﺳﺮﺍ ﺳﺠﺪﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﱢﺑﺢ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻮﺍﻗﻌﺔ ‪،‬‬
‫ﻛﻠﻬﺎ ﺫﻭﺍﺕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺇﻻ ﺍﻟﺼﺎﻓﺎﺕ ﻭﺍﻹﺳﺮﺍﺀ ﻓﻔﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻌﺎﻥ( ‪ ،‬ﻛﻠﻬﺎ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﻷﻭﻝ ﻭﺍﻹﺧﺒﺎﺭ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﻻ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﺎﻟﻌﻜﺲ ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻬﻠﻮﺍ ﺍﳍﻤﺰﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻊ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﻭﺭﺷﺎ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﰲ ﻭﺟﻪ ﻋﻨﻪ ﻓﻘﺪ ﺳﻬﻼ ﺑﻐﲑ ﺇﺩﺧﺎﻝ ﻭﻗﺮﺃ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻭﺟﻬﻪ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺍﻹﺩﺧﺎﻝ– ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﻣﻦ "ﺍﳌﻬﺘﺪﻱ" ﺑﺎﻟﻜﻬﻒ ﻭﺍﻹﺳﺮﺍﺀ ‪" ،‬ﻳﻬﺪﻳﲏ ﺭﰊ" ‪" ،‬ﻳﺆﺗﻴﲏ ﺧﲑﺍ" ‪" ،‬ﻧﺒﻐﻲ ﻓﺎﺭﺗﺪﺍ" ‪" ،‬ﺗﻌﻠﻤﲏ ﳑﺎ"‬
‫ﱐ ﺍﷲ" ﻭﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺃﺛﺒﺘﻮﻫﺎ ﺳﺎﻛﻨﺔ ﺃﻭ ﺣﺬﻓﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﻬﻒ ‪" ،‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ" ﺑﺎﻹﺳﺮﺍﺀ ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻭﻓﺘﺢ "ﺁﺗﺎ ﹶ‬
‫ﺇﻻ ﻭﺭﺷﺎ ﻓﻘﺪ ﺃﺛﺒﺘﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻭﺻﻼ ‪ ،‬ﻟﻜﻨﻪ ﻭﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳊﺬﻑ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ – ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺻﻼ ﰲ‬
‫"ﺍﳉﻮﺍﺭﻱ ﰲ" ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻭ"ﺍﳌﻨﺎﺩﻱ ﻣﻦ" ﺑﻖ ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﺇﱃ " ‪ ،‬ﻭ"ﺍﻟﺪﺍﻋﻲ ﻳﻘﻮﻝ" ﺑﺎﻟﻘﻤﺮ ‪ ،‬ﻭ"ﻳﺴﺮﻱ ﻫﻞ" ‪ ،‬ﻭ"ﺃﻛﺮﻣﲏ‬
‫ﻭﺃﻣﺎ" ‪ ،‬ﻭ"ﺃﻫﺎﻧﲏ ﻛﻼ" ﺑﺎﻟﻔﺠﺮ ‪.‬‬

‫‪95‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺱ‪ : 11‬ﻫﻞ ﻫﻨﺎﻙ ﺗﺤﺮﻳﺮﺍﺕ ﻣ‪‬ﹾﻠ ﹺﺰﻣ‪‬ﺔ ﻟﻤﻦ ﻳﻘﺮﺃ ﺑﺎﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﻧﺎﻓﻊ – ﺭﺣﻤﻪ ﺍﷲ ‪ -‬؟‬

‫ﻧﻌﻢ ‪ ،‬ﺍﻻﺧﺘﻼﻓﺎﺕ ﺩﻗﻴﻘﺔ ﺟﺪ‪‬ﺍ ﻛﻤﺎ ﺭﺃﻳﺖ ﰲ ﺍﳉﺪﺍﻭﻝ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﻣﺎ ﻳﻠﻴﻬﺎ ؛ ﻓﻼ ﻳﻨﺒﻐﻲ‬
‫ﻟﻘﺎﺭﺉ ﺃﻥ ﳜﺎﻟﻒ ﻣﺎ ‪‬ﻧ ‪‬ﻘ ﹶﻞ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﺮﻭﺍﺓ ﺍﻷﺭﺑﻌﺔ ﻭﻃﺮﻗﻬﻢ ؛ ﻷﻥ ﺫﻟﻚ ﲣﻠﻴﻂ ‪ ،‬ﻭﻗﺪ ﻧﺺ‬
‫ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻟﺘﺨﻠﻴﻂ ﺑﲔ ﺍﻟﻄﺮﻕ‪ ، 84‬ﻻ ‪‬ﺳﻴ‪‬ﻤﺎ ﺇﻥ ﻭﻗﻊ ﺍﳋﻠﻂ‬
‫ﰲ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﺛﺒﺖ ‪‬ﺎ ﺍﻟﻨﺺ ؛ ﻷﻥ ﺫﻟﻚ ﺧﻴﺎﻧﺔ ﻟﻸﻣﺎﻧﺔ ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ –‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﺃﻧﻪ ﻗﺎﻝ ‪" :‬ﺍﻟﻘﺮﺍﺀﺓ ‪‬ﺳ‪‬ﻨ ﹲﺔ ﻣﺘﺒﻌﺔ"‪ ، 85‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ – ﺭﲪﻪ ﺍﷲ –‬
‫"ﺍﻟﻘﺮﺍﺀﺓ ﺳﻨﺔ ﺗﺆﺧﺬ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻜﻦ ﻣﺘﺒﻌﹰﺎ ﻭﻻ ﺗﻜﻦ ﻣﺒﺘﺪﻋﹰﺎ"‪ 86‬؛ ﻭﻣﻦ ﹶﺛ ‪‬ﻢ ﻓﺈﻧﲏ ﺃﲨﻊ‬
‫ﻟﻚ ﻫﺬﺍ ﺍﳌﻮﺟﺰ ﺍﻟﺘﺤﺮﻳﺮﻱ ﰲ ﺻﻮﺭﺓ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪ ،‬ﻭﻋﻨﺪ ﻭﻗﻮﻉ ﺍﺧﺘﻼﻓﺎﺕ ﰲ ﻃﺮﻳﻖ‬
‫ﻭﺍﺣﺪ ﺃﺷﲑ ﺇﱃ ﺍﺳﻢ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﺷﻴﺦ ﺍﻟﺪﺍﱐ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﻠﻘﻰ ﻋﻨﻬﻢ ﺗﻠﻚ ﺍﻷﻭﺟﻪ ‪،‬‬
‫ﻭﺃﺫﻛﺮﻩ ﺑﲔ ﻗﻮﺳﲔ ) ( ‪.‬‬

‫ﻭﺃﻧﺘﻢ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﻄﻼﺏ ﺍﻟ ﹶﻔﻄ‪‬ﻨﻮﻥ ‪ ،‬ﻭﺃﻳﺘﻬﺎ ﺍﻟﻄﺎﻟﺒﺎﺕ ﺍﻟﻨﺠﻴﺒﺎﺕ ‪ -‬ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﺘﺤﺮﻳﺮﺍﺕ ﺑﻞ ﻭﺍﺳﺘﻨﺒﺎﻃﻬﺎ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﺧﺘﻼﻓﺎﺕ ‪ ،‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ‪.‬‬

‫‪ 84‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺴﻄﻼﱐ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻀﺒﺎﻉ ﻭﺍﻹﻣﺎﻡ ﺍﻹﺯﻣﲑﻱ – ﺭﲪﻬﻢ ﺍﷲ ‪ ، -‬ﻭﻟﻠﻤﺰﻳﺪ ﺗﺎﺑﻊ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺍﻟﺒﺪﻳﻊ‬
‫ﻟﻸﺥ ﺍﻟﻜﺮﱘ ﺃ‪/‬ﳏﻤﻮﺩ ﺍﻟﻌﺸﺮﻱ – ﺣﻔﻈﻪ ﺍﷲ ﻭﻧﻔﻊ ﺑﻪ ‪: -‬‬
‫‪/http://www.alukah.net/sharia/0/85692‬‬
‫‪85‬‬

‫‪ 86‬ﺍﻧﻈﺮ‪" :‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ" ﻟﻠﺪﺍﱐ )‪ ، (84/1‬ﻭﻟﻠﻤﺰﻳﺪ ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺍﳌﺒﺎﺭﻙ ﺑﺈﺫﻥ ﺍﷲ ‪:‬‬
‫‪http://www.ahlalhdeeth.com/vb/showthread.php?t=352256‬‬
‫‪96‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺱ‪ : 12‬ﻫﻞ ﻳﺠﻮﺯ ﻗﺼﺮ ﺍﻟﻤﻨﻔﺼﻞ ﻭﺗﻮﺳﻂ ﺍﻟﻤﺘﺼﻞ ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﻟﺠﻤﻊ‬
‫ﻗﺒﻞ ﻣ‪‬ﺤ‪‬ﺮ‪‬ﻙ ؟‬

‫ﺝ‪ : 12‬ﻧﻌﻢ ‪ ،‬ﻗﺮﺃ ﺑﺬﻟﻚ ﺃﺑﻮ ﺍﻟﺰﻋﺮﺍﺀ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﳏﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ‬
‫)ﺍﺑﻦ ﳎﺎﻫﺪ( ﻭﺃﺑﻮ ﻧﺸﻴﻂ )ﺍﺑﻦ ﻏﻠﺒﻮﻥ( ﻭﺍﻟﻘﺎﺿﻲ )ﺍﺑﻦ ﳎﺎﻫﺪ( ﲞﻠﻒ ﻋﻨﻬﻢ ‪.‬‬

‫ﺱ‪ : 13‬ﻫﻞ ﻳﺠﻮﺯ ﻗﺼﺮ ﺍﻟﻤﻨﻔﺼﻞ ﻭﺗﻮﺳﻂ ﺍﻟﻤﺘﺼﻞ ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ﻗﺒﻞ‬

‫ﻣ‪‬ﺤ‪‬ﺮ‪‬ﻙ ﻣﻄﻠﻘﹰﺎ ؟‬

‫ﺝ‪ : 13‬ﻧﻌﻢ ‪ ،‬ﻗﺮﺃ ﺑﺬﻟﻚ ﺍﺑﻦ ﻓﺮﺡ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ )ﺍﺑﻦ ﳎﺎﻫﺪ( ﻭﳏﻤﺪ‬
‫ﺑﻦ ﺳﻌﺪﺍﻥ )ﻏﲑ ﺍﺑﻦ ﳎﺎﻫﺪ( ﻭﺃﺑﻮ ﻧﺸﻴﻂ )ﻏﲑ ﺍﺑﻦ ﻏﻠﺒﻮﻥ( ﻭﺍﳊﻠﻮﺍﱐ )ﺍﺑﻦ ﳎﺎﻫﺪ ﻋﻦ‬
‫ﳉﻤ‪‬ﺎﻝ( ﻭﺍﻟﻘﺎﺿﻲ )ﺍﺑﻦ ﻏﻠﺒﻮﻥ( ﲞﻠﻒ ﻋﻨﻬﻢ ‪.‬‬
‫ﺍﹶ‬

‫ﺱ‪ : 14‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﺘﻮﺳﻂ ﻭﻗﺼﺮ ﺍﻟﻤﻨﻔﺼﻞ ‪ ،‬ﻭﺗﻮﺳﻂ ﺍﻟﻤﺘﺼﻞ ﻣﻊ ﺟﻮﺍﺯ‬

‫ﺍﻟﺼﻠﺔ ﻭﺍﻹﺳﻜﺎﻥ ﻓﻲ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ﻗﺒﻞ ﻣ‪‬ﺤ‪‬ﺮ‪‬ﻙ ؟‬

‫ﺝ‪ : 14‬ﻗﺮﺃ ﺃﺑﻮ ﻧﺸﻴﻂ )ﺍﺑﻦ ﻏﻠﺒﻮﻥ( ﺑﺘﻮﺳﻂ ﺍﳌﺘﺼﻞ ﻭﺍﳌﻨﻔﺼﻞ ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﳉﻤﻊ ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﻮﺟﻪ ﺍﳌﻘﺪﻡ ‪ ،‬ﻭﳚﻮﺯ ﻟﻪ ﺍﻟﺼﻠﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪ ،‬ﻛﻤﺎ ﳚﻮﺯ ﻟﻪ ﻗﺼﺮ ﺍﳌﻨﻔﺼﻞ ﻣﻊ ﺍﻹﺳﻜﺎﻥ‬
‫ﻋﻠﻰ ﺃﺻﻠﻪ ﺃﻭ ﺍﻟﺼﻠﺔ ‪ ،‬ﻓﺘﺤﺼﻞ ﻟﻪ ﺃﺭﺑﻌﺔ ﺃﻭﺟﻪ ‪ :‬ﺗﻮﺳﻂ ﺍ ﹶﳌﺪ‪‬ﻳﻦ ﻣﻊ ﺍﻹﺳﻜﺎﻥ ﻭﺍﻟﺼﻠﺔ ‪ ،‬ﻭﻗﺼﺮ‬
‫ﺍﳌﻨﻔﺼﻞ ﻭﺗﻮﺳﻂ ﺍﳌﺘﺼﻞ ﻣﻊ ﺍﻹﺳﻜﺎﻥ ﻭﺍﻟﺼﻠﺔ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫ﺱ‪ : 15‬ﻫﻞ ﻳﺠﻮﺯ ﺗﻘﻠﻴﻞ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﻧﺤﻮ‬

‫"ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪ ،‬ﺍﻟﻤﺮ" ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟‬

‫ﺝ‪ : 15‬ﻧﻌﻢ ‪ ،‬ﻗﺮﺃ ﺑﺬﻟﻚ ﺃﺑﻮ ﺍﻟﺰﻋﺮﺍﺀ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﻭﺍﺑﻦ ﺳﻌﺪﺍﻥ )ﺍﺑﻦ ﳎﺎﻫﺪ( ﻭﺍﻟﻘﺎﺿﻲ‬
‫)ﺍﺑﻦ ﳎﺎﻫﺪ( ﲞﻠﻔﻬﻤﺎ ﰲ ﺻﻠﺔ ﻣﻴﻢ ﺍﳉﻤﻊ ‪.‬‬
‫‪97‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺱ‪ : 16‬ﻫﻞ ﻳﺠﻮﺯ ﺗﻘﻠﻴﻞ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﻧﺤﻮ‬

‫"ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪ ،‬ﺍﻟﻤﺮ" ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟‬

‫ﻧﻌﻢ ‪ ،‬ﻗﺮﺃ ﺑﺬﻟﻚ ﺍﺑﻦ ﺳﻌﺪﺍﻥ )ﻏﲑ ﺍﺑﻦ ﳎﺎﻫﺪ( ﻭﺍﻟﻘﺎﺿﻲ )ﺍﺑﻦ ﻏﻠﺒﻮﻥ( ﲞﻠﻔﻬﻤﺎ ﰲ ﻣﻴﻢ ﺍﳉﻤﻊ ‪.‬‬

‫ﺱ‪ : 17‬ﻫﻞ ﻳﺼﺢ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﺍﻟﻤﻘﻴﺪﺓ ‪ -‬ﺑﻮﻗﻮﻋﻬﺎ ﻗﺒﻞ ﻫﻤﺰ ﺍﻟﻘﻄﻊ ﺃﻭ ﻣﻴﻢ‬

‫ﻣﺘﺤﺮﻛﺔ ﺃﻭ ﻗﺒﻞ ﺍﻟﻔﻮﺍﺻﻞ ﺑﻐﻴﺮ ﺣﺎﺋﻞ ‪ -‬ﺗﻘﻠﻴ ﹸﻞ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ‬

‫ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﻧﺤﻮ "ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪ ،‬ﺍﻟﻤﺮ" ؟‬

‫ﻧﻌﻢ ‪ ،‬ﻭﻗﺮﺃ ﺑﺬﻟﻚ ﺍﺑﻦ ﻋﻮﻥ ﺍﻟﻮﺍﺳﻄﻲ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ )ﻋﻦ ﺍﳊﻠﻮﺍﱐ( ‪.‬‬

‫ﺱ‪ : 18‬ﻫﻞ ﻳﺠﻮﺯ ﻓﺘﺢ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ‪ ،‬ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﻧﺤﻮ‬

‫"ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪ ،‬ﺍﻟﻤﺮ" ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟‬

‫ﺝ‪ : 18‬ﻧﻌﻢ ‪ ،‬ﻗﺮﺃ ﺑﺬﻟﻚ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﻧﺸﻴﻂ ﲞﻠﻔﻬﻤﺎ ﰲ ﻣﻴﻢ ﺍﳉﻤﻊ ‪.‬‬

‫ﺱ‪ : 19‬ﻫﻞ ﻳﺠﻮﺯ ﻓﺘﺢ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ‪ ،‬ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﻧﺤﻮ‬

‫"ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪ ،‬ﺍﻟﻤﺮ" ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟‬

‫ﳉﻤ‪‬ﺎﻝ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ )ﻋﻦ ﺍﳊﻠﻮﺍﱐ( ‪ ،‬ﻭﺍﺑﻦ ﻓﺮﺡ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪،‬‬
‫ﺝ‪ : 19‬ﻧﻌﻢ ‪ ،‬ﻗﺮﺃ ﺑﺬﻟﻚ ﺍ ﹶ‬
‫ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﻧﺸﻴﻂ ﲞﻠﻔﻬﻤﺎ ﰲ ﻣﻴﻢ ﺍﳉﻤﻊ ‪.‬‬

‫ﺱ‪ : 20‬ﻫﻞ ﻳﺠﻮﺯ ﺗﻘﻠﻴﻞ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ‪ ،‬ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﻧﺤﻮ‬

‫"ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪ ،‬ﺍﻟﻤﺮ" ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ﺃﻭ ﺻﻠﺘﻬﺎ‬

‫ﻋﻠﻰ ﺗﻮﺳﻂ ﺍﻟﻤﻨﻔﺼﻞ ﻭﺍﻟﻤﺘﺼﻞ ؟‬

‫‪98‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺝ‪ : 20‬ﻻ ﳚﻮﺯ ﺫﻟﻚ ﺃﺑﺪ‪‬ﺍ ؛ ﻷﻥ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﺘﻮﺳﻂ ﺍﳌﻨﻔﺼﻞ ﻭﺍﳌﺘﺼﻞ ﻫﻮ ﺃﺑﻮ ﻧﺸﻴﻂ ﻭﺣﺪﻩ‬
‫ﰲ ﻭﺟﻬﻪ ﺍﳌﻘﺪﻡ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺃﺑﺎ ﻧﺸﻴﻂ ﻻ ﻳﻘﻠﻞ ﺷﻴﺌﹰﺎ ‪ ،‬ﻭﺇﳕﺎ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻛﻠﻪ ﺇﻻ ﻛﻠﻤ ﹶﺔ‬
‫"ﻫﺎ ﹺﺭ" ﻓﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ ﻓﺈﻧﻪ ﳝﻴﻠﻬﺎ ﺇﻣﺎﻟﺔ ﻛﱪﻯ ‪ ،‬ﻭﻟﻪ ﰲ "ﻫﺎ" ‪" ،‬ﻳﺎ" ﻣﻦ "ﻛﻬﻴﻌﺺ" ﺍﻟﻮﺟﻬﺎﻥ‬
‫ﺍﻟﺘﻘﻠﻴﻞ ﻭﺍﻟﻔﺘﺢ ‪ ،‬ﻛﺴﺎﺋﺮ ﺍﻟﻄﺮﻕ ﻋﻦ ﻧﺎﻓﻊ ‪.‬‬

‫ﺱ‪ : 21‬ﻫﻞ ﻳﺠﻮﺯ ﺗﻘﻠﻴﻞ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺜﻼﺛﻴﺔ ﻣﻌﺘﻠﺔ ﺍﻟﻌﻴﻦ "ﺟﺎﺀ ﺷﺎﺀ ﺯﺍﺩ ﺯﺍﻏﻮﺍ ﻣﺎ‬

‫ﺯﺍﻍ ﺣﺎﻕ ﺧﺎﻑ ﻃﺎﺏ ﺿﺎﻕ ﺧﺎﺏ ﺭﺍﻥ" ﻋﻠﻰ ﺻﻠﺔ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟‬

‫ﺝ‪ : 21‬ﻻ ﳚﻮﺯ ﺫﻟﻚ ﻷﰊ ﺍﻟﺰﻋﺮﺍﺀ ؛ ﺣﻴﺚ ﺇﻧﻪ ﻳﻘﺮﺃ ﺑﺎﻹﺳﻜﺎﻥ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﺇﻻ ﺇﻧﻪ ﳚﻮﺯ‬
‫ﶈﻤﺪ ﺑﻦ ﺳﻌﺪﺍﻥ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﺳﻜﺎﻥ ﻟﺪﻳﻪ ﻣﻘﺪﻣﺎ ‪ ،‬ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﱐ – ﺭﲪﻪ ﺍﷲ – ﺃﺟﺎﺯ‬
‫ﻟﻪ ﺍﻟﺼﻠﺔ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫ﺱ‪ : 22‬ﻫﻞ ﻳﺠﻮﺯ ﺇﻣﺎﻟﺔ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﻭﺍﻹﺳﻜﺎﻥ ﻣﻄﻠﻘﹰﺎ ؟‬

‫ﺝ‪ : 22‬ﻧﻌﻢ ‪ ،‬ﻗﺮﺃ ﺑﺬﻟﻚ ﺍﻟﻘﺎﺿﻲ )ﺃﺑﻮ ﺍﳊﺴﻦ( ؛ ﻟﺜﺒﻮﺕ ﺍﳋﻼﻑ ﻋﻨﻪ ﰲ ﻣﻴﻢ ﺍﳉﻤﻊ ‪ ،‬ﻭﺃﺑﻮ‬
‫ﻧﺸﻴﻂ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭﺯﹺﻱ ؛ ﺣﻴﺚ ﺇﻧﻪ ﳝﻴﻞ "ﻫﺎ ﹺﺭ" ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﻭﺳﺒﻖ ﺃﻥ ﺫﻛﺮﺕ ﺃﻥ ﻟﻪ ﺍﻷﻭﺟﻪ‬
‫ﺍﻷﺭﺑﻌﺔ ‪ :‬ﺗﻮﺳﻂ ﺍ ﹶﳌﺪ‪‬ﻳ ﹺﻦ ﻣﻊ ﺍﻹﺳﻜﺎﻥ ﻭﺍﻟﺼﻠﺔ ‪ ،‬ﻭﻗﺼﺮ ﺍﳌﻨﻔﺼﻞ ﻭﺗﻮﺳﻂ ﺍﳌﺘﺼﻞ ﻣﻊ ﺍﻹﺳﻜﺎﻥ‬
‫ﻭﺍﻟﺼﻠﺔ ‪.‬‬

‫ﺱ‪ : 23‬ﻫﻞ ﻳﺠﻮﺯ ﺇﻣﺎﻟﺔ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﺍﻟﻤﻘﻴﺪﺓ ؟‬

‫ﺝ‪ : 23‬ﻧﻌﻢ ‪ ،‬ﻗﺮﺃ ﺑﺬﻟﻚ ﺍﺑﻦ ﻋﻮﻥ ﻭﺣﺪﻩ ؛ ﻷﻧﻪ ﳝﻴﻞ "ﻫﺎﺭ" ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﻭﻫﻮ ﺍﳌﻨﻔﺮﺩ‬
‫ﺑﺎﻟﺼﻠﺔ ﺍﳌﻘﻴﺪﺓ ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﳉﻤﺎﻝ ﻳﻘﺮﺃ ﺑﻔﺘﺢ "ﻫﺎ ﹺﺭ" ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﻭﻳﻘﺮﺃ ﺑﺎﻟﺼﻠﺔ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪.‬‬

‫‪99‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺱ‪ : 24‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﺘﻘﻠﻴﻞ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ؟‬

‫ﺝ‪ : 24‬ﺃﺑﻮ ﺍﻟﺰﻋﺮﺍﺀ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ ،‬ﻭﺍﺑﻦ ﺳﻌﺪﺍﻥ )ﺍﺑﻦ ﳎﺎﻫﺪ( ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﲞﻠﻔﻬﻤﺎ ﰲ ﻣﻴﻢ‬
‫ﺍﳉﻤﻊ ‪.‬‬

‫ﺱ‪ : 25‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﺘﻘﻠﻴﻞ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ؟‬

‫ﺝ‪ : 25‬ﺍﺑﻦ ﺳﻌﺪﺍﻥ )ﻏﲑ ﺍﺑﻦ ﳎﺎﻫﺪ( ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﲞﻠﻔﻬﻤﺎ ﰲ ﻣﻴﻢ ﺍﳉﻤﻊ ‪.‬‬

‫ﺱ‪ : 26‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﻔﺘﺢ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ؟‬

‫ﺝ‪ : 26‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ )ﻏﲑ ﺍﺑﻦ ﳎﺎﻫﺪ( ﲞﻠﻔﻪ ﰲ ﻣﻴﻢ ﺍﳉﻤﻊ ‪.‬‬

‫ﺱ‪ : 27‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﻔﺘﺢ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﻟﺠﻤﻊ ؟‬

‫ﺝ‪ : 27‬ﺍﺑﻦ ﻓﺮﺡ ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ )ﺍﺑﻦ ﳎﺎﻫﺪ( ﲞﻠﻔﻪ ﰲ ﻣﻴﻢ ﺍﳉﻤﻊ ‪.‬‬

‫ﺱ‪ : 28‬ﻫﻞ ﻳﺼﺢ ﺇﻇﻬﺎﺭ ﺑﻞ ﻭﻗﻞ ﻋﻨﺪ ﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺇﺧﻔﺎﺀ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬

‫ﻋﻨﺪ ﺍﻟﻐﻴﻦ ﻭﺍﻟﺨﺎﺀ ﻣﻊ ﺍﻟﺘﻘﻠﻴﻞ ﺃﻭ ﺍﻹﻣﺎﻟﺔ ﻓﻲ ﺃﻱ ﺣﺮﻑ ﻗﺮﺁﻧﻲ ؟‬

‫ﺝ‪ : 28‬ﻻ ﻳﺼﺢ ﺫﻟﻚ ﺃﺑﺪ‪‬ﺍ ؛ ﻷﻥ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﺬﻟﻚ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺣﺪﻩ ‪ ،‬ﻭﻣﻌﻠﻮﻡ‬
‫ﺃﻧﻪ ﻳﻘﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻭﺟﻬ‪‬ﺎ ﻭﺣﺪﻩ ‪ ،‬ﻭﻟﻪ ﰲ ﻣﻴﻢ ﺍﳉﻤﻊ ﻭﺟﻬﺎﻥ ‪ :‬ﺍﻹﺳﻜﺎﻥ ﻭﺍﻟﺼﻠﺔ ؛ ﻓﻬﻮ ﻳﺬﻛﺮﻧﺎ‬
‫ﺑﺈﻣﺎﻡ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺜﺎﱐ ﺃﰊ ﺟﻌﻔﺮ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﻘﺎﻉ – ﺕ ‪ 128‬ﻫـ ﺷﻴﺦ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ‪ ،‬ﺭﲪﻬﻤﺎ‬
‫ﺍﷲ ‪ -‬؛ ﻓﻬﻮ ﻳﻘﺮﺃ ﺑﺎﻹﺧﻔﺎﺀ ﻋﻨﺪ ﺍﻟﻐﲔ ﻭﺍﳋﺎﺀ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﻭﺧﻼﻑ ﺑﲔ ﺍﻟﺪﺭﺓ ﻭﺍﻟﻄﻴﺒﺔ ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﻠﻔﺖ ﺃﻧﻈﺎﺭﻧﺎ ﺃﻳﻀﺎ ﺇﱃ ﻣﺎ ﻧﺒﻪ ﻋﻠﻴﻪ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺩ‪/‬ﺳﻌﻴﺪ ﺻﺎﱀ ﺯﻋﻴﻤﺔ – ﺣﻔﻈﻪ ﺍﷲ‬
‫ﻭﻧﻔﻊ ﺑﻪ – ﺣﲔ ﻗﺎﻝ "ﺃﺻﺤﺎﺏ ﺍﻟﺼﻠﺔ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ )ﻭﻫﻢ ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﺍﺑﻦ ﻛﺜﲑ( ‪ ،‬ﻭﰲ‬

‫‪100‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﻃﺮﻗﻨﺎ ﺍﻟﻨﺎﻓﻌﻴﺔ ﻧﺮﻯ ﻣﻦ ﻳﻘﺮﺃ ﺑﺎﻟﺼﻠﺔ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﺍﺑﻦ ﻓﺮﺡ ﺍﳌﻔﺴ‪‬ﺮ ﻓﻘﻂ ‪ ،‬ﻭﻫﻮ ﻛﺬﻟﻚ ﻟﻴﺲ‬
‫ﻟﻪ ﺇﻣﺎﻟﺔ ﻭﻻ ﺗﻘﻠﻴﻞ ﻭﺟﻬ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﺇﻻ "ﻫﺎ" "ﻳﺎ" ﺑﺄﻭﻝ ﻣﺮﱘ ﻓﺒﺎﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ‪.‬‬

‫ﺱ‪ : 29‬ﻫﻞ ﺗﺼﺢ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻐﻨﺔ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ﺃﻭ‬

‫ﺍﻟﻼﻡ ﻓﻘﻂ ﻣﻊ ﺍﻟﺘﻘﻠﻴﻞ ﺃﻭ ﺍﻹﻣﺎﻟﺔ ؟‬

‫ﺝ‪ : 29‬ﻻ ﻳﺼﺢ ﺫﻟﻚ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ؛ ﻷﻥ ﺍﻟﺬﻱ ﺍﻧﻔﺮﺩ ﺑﺎﻟﻐﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ﻫﻮ‬
‫ﺍﻷﺻﺒﻬﺎﱐ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻷﺻﺒﻬﺎﱐ ﻻ ﺇﻣﺎﻟﺔ ﻟﻪ ﻭﻻ ﺗﻘﻠﻴﻞ ﻣﻄﻠﻘﹰﺎ ﺇﻻ "ﻫﺎ" "ﻳﺎ" ﺑﺄﻭﻝ ﻣﺮﱘ‬
‫ﻓﺒﺎﻟﻔﺘﺢ ﻭﺍﻟﺘﻘﻠﻴﻞ ‪.‬‬

‫ﺱ‪ : 30‬ﻫﻞ ﺗﺼﺢ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻐﻨﺔ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ﺃﻭ‬

‫ﺍﻟﻼﻡ ﻣﻊ ﺍﻟﺼﻠﺔ ؟‬

‫ﺝ‪ : 30‬ﺃﻣﺎ ﺍﻷﺻﺒﻬﺎﱐ ﻓﻼ ﻳﺼﺢ ﻟﻪ ﺫﻟﻚ ؛ ﻷﻧﻪ ‪‬ﻭﺭ ‪‬ﺷ ‪‬ﻲ ﻳﻘﺮﺃ ﺑﺎﻟﺼﻠﺔ ﻋﻨﺪ ﳘﺰ ﺍﻟﻘﻄﻊ ﻓﻘﻂ ‪،‬‬
‫ﻭﺃﻣﺎ ﹺﻭﹾﻟ ‪‬ﺪ ﺇﺳﺤﺎﻕ ﻓﺘﺼﺢ ﻟﻪ ﺍﻟﺼﻠﺔ ﻭﺍﻹﺳﻜﺎﻥ ﻣﻊ ﺍﻟﻐﻨﺔ ﻋﻨﺪ ﺍﻟﻼﻡ ﻓﻘﻂ ‪ ،‬ﻫﺬﺍ ‪ .‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‬
‫‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫ﺧﺎﺗﻤﺔ ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺣﺴﻦ ﺍﻟﺨﺎﺗﻤﺔ‬

‫ﺇﺧﻮﺍﻧﻲ ﺍﻟﻜﺮﺍﻡ ‪ ،‬ﺃﺧﻮﺍﺗﻲ ﺍﻟﻜﺮﻳﻤﺎﺕ ‪ ،‬ﺣﻴﺎﻛﻢ ﺍﷲ ﻭﺑﺎﺭﻙ ﻓﻴﻜﻢ ‪،‬‬

‫ﺳﻌﺪﺕ ﺑﻤﻄﺎﻟﻌﺘﻜﻢ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﻴﺮﺍ ﻋﻠﻰ ﺣﺴﻦ ﻇﻨﻜﻢ‬
‫‪ ،‬ﻭﺇﺫﺍ ﺍﻧﺘﻔﻌﺘﻢ ﺑﻬﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻼ ﺗﻨﺴﻮﻧﻲ ﻭﻭﺍﻟﺪ‪‬ﻱ‪ ‬ﻭﻣﺸﺎﻳﺨﻲ ﻭﺯﻭﺟﻲ‬
‫ﻭﺃﻭﻻﺩﻱ ﻣﻦ ﺻﺎﻟﺢ ﺩﻋﺎﺋﻜﻢ ‪.‬‬

‫ﺗﻘﺒﻞ ﺍﷲ ﻣﻨﺎ ﻭﻣﻨﻜﻢ ‪ ،‬ﻭﺟﻌﻠﻨﻲ ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻫﻞ ﺍﷲ‬
‫ﻭﺧﺎﺻﺘﻪ ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺣﺮﻭﻓﻪ ﻭﺣﺪﻭﺩﻩ ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺠﻌﻞ ﻋﻤﻠﻨﺎ ﻛﻠﻪ‬

‫‪101‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺻﺎﻟﺤ‪‬ﺎ ‪ ،‬ﻭﻳﺠﻌﻠﻪ ﻟﻮﺟﻬﻪ ﻭﺣﺪﻩ ﺧﺎﻟﺼﹰﺎ ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺠﻌﻞ ﻷﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ﻓﻴﻪ‬
‫ﺷﻴﺌﹰﺎ ‪ ،‬ﻭﺃﻥ ﻳﻘﻴﻨﺎ ﻭﺇﻳﺎﻛﻢ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺃﻥ‬
‫ﻧﻜﻮﻥ ﻣﻤﻦ ﻗﺮﺃ ﻟﻴﻘﺎﻝ ﻗﺎﺭﺉ ﺃﻭ ﺗﻌﻠﻢ ﻟﻴﻘﺎﻝ ﻋﺎﻟﻢ ﻭﻗﺪ ﻗﻴﻞ ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ‬
‫ﺍﻟﻌﺎﻟﻤﻴﻦ ‪ ،‬ﻭﺻ ﱢﻞ ﺍﻟﻠﻬﻢ ﻭﺳﻠﱢﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﺃﺟﻤﻌﻴﻦ ‪.‬‬

‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ‪.‬‬

‫ﻧﺘﺸﺮﻑ ﺑﺎﻟﺘﻮﺍﺻﻞ ﻣﻌﻜﻢ ﻋﺒﺮ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻤﺪﻭﻧﺔ ﻓﻲ ﺍﻟﺒﻄﺎﻗﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫ﻭﺍﻨﺘﻅﺭﻭﺍ ﻗﺭﻴﺒ‪‬ﺎ ﺍﻝﺠﺯﺀ ﺍﻝﺜﺎﻨﻲ ﺒﺈﺫﻥ ﺍﷲ ‪................‬‬

‫‪102‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
 ‫ﺍﻝﻔﻬﺭﺱ‬
‫ﺭﻗﻡ ﺍﻝﺼﻔﺤﺔ‬ ‫ﺍﻝﻤﻭﻀﻭﻉ‬
‫ﺇﻫﺪﺍﺀ ‪2 ....................................................................................‬‬
‫ﻣﻘﺪﻣﺔ ﺣﻮﻝ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﻭﲨﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪3 ............................................‬‬
‫ﺑﲔ ﻳﺪﻱ ﺍﻟﺮﺳﺎﻟﺔ ‪9 ..........................................................................‬‬
‫ﺱ ‪ : 1‬ﻣﺎ ﻫﻲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ ؟ ‪10 ................................................‬‬
‫ﺱ‪ : 2‬ﻣﺎ ﻫﻲ ﻃﺮﻕ ﺍﻹﻣﺎﻡ ﺍﻟﺪﺍﱐ – ﺕ ‪ 444‬ﻫـ ‪ ،‬ﺭﲪﻪ ﺍﷲ – ﻟﻠﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ؟ ‪13 .............‬‬
‫ﺱ‪ : 3‬ﻫﻞ ﻫﻨﺎﻙ ﻃﺮﻕ ﺗﻔﺮﻳﻌﻴﺔ ﳍﺬﻩ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ؟ ‪25 .......................................‬‬
‫ﺱ‪ : 4‬ﻣﺎ ﻫﻲ ﺃﻫﻢ ﻃﺮﻳﻘﺔ ﺍﲣﺬﻫﺎ ﻋﻠﻤﺎﺀ ﺍﳌﻐﺎﺭﺑﺔ ﳊﻔﻆ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﻋﺎﻣﺔ ﻭﺣﻔﻆ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ‬
‫ﺧﺎﺻﺔ ؟ ‪31 ................................................................................‬‬
‫ﺱ‪ : 5‬ﻫﻞ ﻫﻨﺎﻙ ﻣﺘﻮﻥ ﻭﺷﺮﻭﺡ ﺗﺴﻬﻞ ﺣﻔﻆ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ ؟ ‪37 .....................‬‬
‫ﺱ‪ : 6‬ﳌﺎﺫﺍ ﺗﻮﺍﺗﺮﺕ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﻋﻨﺪ ﺍﳌﻐﺎﺭﺑﺔ ‪ ،‬ﻭﱂ ﺗﺘﻮﺍﺗﺮ ﻋﻨﺪ ﺍﳌﺸﺎﺭﻗﺔ ؟ ‪41 ......................‬‬
‫ﺱ‪ : 7‬ﻫﻞ ﻟﻚ ﺃﻥ ﺗﺬﻛﺮ ﻟﻨﺎ ﺑﻌﺾ ﺃﲰﺎﺀ ﺍﻟﺸﻴﻮﺥ ﺍ‪‬ﺎﺯﻳﻦ ﺑﺎﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﻓﻌﻴﺔ ﰲ ﺍﳌﻐﺮﺏ ؟‪59......‬‬
‫ﺱ‪ : 8‬ﻫﻞ ﳝﻜﻨﻚ ﺃﻥ ﺗﺬﻛﺮ ﻟﻨﺎ ﺇﺳﻨﺎﺩ‪‬ﺍ ﺻﺤﻴﺤ‪‬ﺎ ﻣﺘﺼﻠﹰﺎ ﺑﺎﻟﻄﺮﻕ ﺍﻟﻌﺸﺮﺓ ﻟﻺﻣﺎﻡ ﻧﺎﻓﻊ ؟ ‪61............‬‬
‫ﺱ‪ : 9‬ﻫﻞ ﻫﻨﺎﻙ ﺃﺳﺎﻧﻴﺪ ﻟﻠﻤﻐﺎﺭﺑﺔ ﻻ ﲤﺮ ﺑﺎﺑﻦ ﺍﳉﺰﺭﻱ ﻭﺍﻟﺸﺎﻃﱯ ﻭﺍﻟﺪﺍﱐ – ﺭﲪﻬﻢ ﺍﷲ ‪-‬؟‪68 .......‬‬
‫ﺱ‪ : 10‬ﺃﺭﺟﻮ ﺃﻥ ﺗﻀﻊ ﻟﻨﺎ ﺟﺪﻭﻻ ﻟﻜﻞ ﻃﺮﻳﻖ ﺗﺒﲔ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﻔﺮﻭﻕ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺍﻟﻔﺮﺷﻴﺔ ﻟﻜﻞ ﻃﺮﻳﻖ‬
‫‪ ،‬ﻭﺗﺒﲔ ﻟﻨﺎ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﻧﺎﻓﻊ ‪ ،‬ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍ ‪75 .................................‬‬
‫ﺱ‪ : 11‬ﻫﻞ ﻫﻨﺎﻙ ﲢﺮﻳﺮﺍﺕ ‪‬ﻣ ﹾﻠ ﹺﺰﻣ‪‬ﺔ ﳌﻦ ﻳﻘﺮﺃ ﺑﺎﻟﻄﺮﻕ ﺍﻟﻌﺸﺮ ﻋﻦ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ – ﺭﲪﻪ ﺍﷲ ‪ -‬؟ ‪96 .....‬‬
‫ﺤﺮ‪‬ﻙ ؟ ‪97 ..........‬‬
‫ﺱ‪ : 12‬ﻫﻞ ﳚﻮﺯ ﻗﺼﺮ ﺍﳌﻨﻔﺼﻞ ﻭﺗﻮﺳﻂ ﺍﳌﺘﺼﻞ ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﳉﻤﻊ ﻗﺒﻞ ‪‬ﻣ ‪‬‬
‫ﺤﺮ‪‬ﻙ ﻣﻄﻠﻘﹰﺎ ؟ ‪97 ......‬‬
‫ﺱ‪ : 13‬ﻫﻞ ﳚﻮﺯ ﻗﺼﺮ ﺍﳌﻨﻔﺼﻞ ﻭﺗﻮﺳﻂ ﺍﳌﺘﺼﻞ ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﳉﻤﻊ ﻗﺒﻞ ‪‬ﻣ ‪‬‬
‫ﺱ‪ : 14‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﺘﻮﺳﻂ ﻭﻗﺼﺮ ﺍﳌﻨﻔﺼﻞ ‪ ،‬ﻭﺗﻮﺳﻂ ﺍﳌﺘﺼﻞ ﻣﻊ ﺟﻮﺍﺯ ﺍﻟﺼﻠﺔ ﻭﺍﻹﺳﻜﺎﻥ ﰲ ﻣﻴﻢ‬
‫ﺤﺮ‪‬ﻙ ؟ ‪97 ......................................................................‬‬
‫ﺍﳉﻤﻊ ﻗﺒﻞ ‪‬ﻣ ‪‬‬
‫ﺱ‪ : 15‬ﻫﻞ ﳚﻮﺯ ﺗﻘﻠﻴﻞ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﳓﻮ "ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪،‬‬
‫ﺍﳌﺮ" ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﳉﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟ ‪97 .......................................................‬‬
‫ﺱ‪ : 16‬ﻫﻞ ﳚﻮﺯ ﺗﻘﻠﻴﻞ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﳓﻮ "ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪،‬‬
‫ﺍﳌﺮ" ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﳉﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟ ‪98 ..........................................................‬‬
‫‪103‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬
‫ﺱ‪ : 17‬ﻫﻞ ﻳﺼﺢ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﺍﳌﻘﻴﺪﺓ ‪ -‬ﺑﻮﻗﻮﻋﻬﺎ ﻗﺒﻞ ﳘﺰ ﺍﻟﻘﻄﻊ ﺃﻭ ﻣﻴﻢ ﻣﺘﺤﺮﻛﺔ ﺃﻭ ﻗﺒﻞ ﺍﻟﻔﻮﺍﺻﻞ ﺑﻐﲑ‬
‫ﺣﺎﺋﻞ ‪ -‬ﺗﻘﻠﻴ ﹸﻞ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﳓﻮ "ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪ ،‬ﺍﳌﺮ"؟‪98.‬‬
‫ﺱ‪ : 18‬ﻫﻞ ﳚﻮﺯ ﻓﺘﺢ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ‪ ،‬ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﳓﻮ "ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪،‬‬
‫ﺍﳌﺮ" ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﳉﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟ ‪98 .......................................................‬‬
‫ﺱ‪ : 19‬ﻫﻞ ﳚﻮﺯ ﻓﺘﺢ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ‪ ،‬ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﳓﻮ "ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪،‬‬
‫ﺍﳌﺮ" ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﳉﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟ ‪98 ..........................................................‬‬
‫ﺱ‪ : 20‬ﻫﻞ ﳚﻮﺯ ﺗﻘﻠﻴﻞ "ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ ‪ ،‬ﻭﺫﻭﺍﺕ ﺍﻟﺮﺍﺀ ﻛﺎﻟﺪﺍ ﹺﺭ ‪ ،‬ﻭﳓﻮ "ﺃﺩﺭﻯ" ‪ ،‬ﻭﺭﺀﺍ ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﺍﻟﺮ ‪،‬‬
‫ﺍﳌﺮ" ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﳉﻤﻊ ﺃﻭ ﺻﻠﺘﻬﺎ ﻋﻠﻰ ﺗﻮﺳﻂ ﺍﳌﻨﻔﺼﻞ ﻭﺍﳌﺘﺼﻞ ؟ ‪98 .........................‬‬
‫ﺱ‪ : 21‬ﻫﻞ ﳚﻮﺯ ﺗﻘﻠﻴﻞ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺜﻼﺛﻴﺔ ﻣﻌﺘﻠﺔ ﺍﻟﻌﲔ "ﺟﺎﺀ ﺷﺎﺀ ﺯﺍﺩ ﺯﺍﻏﻮﺍ ﻣﺎ ﺯﺍﻍ ﺣﺎﻕ ﺧﺎﻑ ﻃﺎﺏ‬
‫ﺿﺎﻕ ﺧﺎﺏ ﺭﺍﻥ" ﻋﻠﻰ ﺻﻠﺔ ﻣﻴﻢ ﺍﳉﻤﻊ ﻣﻄﻠﻘﹰﺎ ؟ ‪99 ............................................‬‬
‫ﺱ‪ : 22‬ﻫﻞ ﳚﻮﺯ ﺇﻣﺎﻟﺔ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﻭﺍﻹﺳﻜﺎﻥ ﻣﻄﻠﻘﹰﺎ ؟ ‪99 .........................‬‬
‫ﺱ‪ : 23‬ﻫﻞ ﳚﻮﺯ ﺇﻣﺎﻟﺔ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﺍﳌﻘﻴﺪﺓ ؟ ‪99 ..................................‬‬
‫ﺱ‪ : 24‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﺘﻘﻠﻴﻞ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﳉﻤﻊ ؟ ‪100 .......................‬‬
‫ﺱ‪ : 25‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﺘﻘﻠﻴﻞ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﳉﻤﻊ ؟ ‪100 ..........................‬‬
‫ﺱ‪ : 26‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﻔﺘﺢ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻣﻊ ﺇﺳﻜﺎﻥ ﻣﻴﻢ ﺍﳉﻤﻊ ؟ ‪100 ........................‬‬
‫ﺱ‪ : 27‬ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺑﻔﺘﺢ "ﻫﺎﺭ" ﺑﺎﻟﺘﻮﺑﺔ ﻣﻊ ﺻﻠﺔ ﻣﻴﻢ ﺍﳉﻤﻊ ؟ ‪100 ...........................‬‬
‫ﺱ‪ : 28‬ﻫﻞ ﻳﺼﺢ ﺇﻇﻬﺎﺭ ﺑﻞ ﻭﻗﻞ ﻋﻨﺪ ﺍﻟﺮﺍﺀ ‪ ،‬ﻭﺇﺧﻔﺎﺀ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻋﻨﺪ ﺍﻟﻐﲔ ﻭﺍﳋﺎﺀ ﻣﻊ‬
‫ﺍﻟﺘﻘﻠﻴﻞ ﺃﻭ ﺍﻹﻣﺎﻟﺔ ﰲ ﺃﻱ ﺣﺮﻑ ﻗﺮﺁﱐ ؟ ‪100 ..................................................‬‬
‫ﺱ‪ : 29‬ﻫﻞ ﺗﺼﺢ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻐﻨﺔ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ﺃﻭ ﺍﻟﻼﻡ ﻓﻘﻂ ﻣﻊ ﺍﻟﺘﻘﻠﻴﻞ ﺃﻭ‬
‫ﺍﻹﻣﺎﻟﺔ ؟ ‪101 ..............................................................................‬‬
‫ﺱ‪ : 30‬ﻫﻞ ﺗﺼﺢ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻐﻨﺔ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻋﻨﺪ ﺍﻟﻼﻡ ﻭﺍﻟﺮﺍﺀ ﺃﻭ ﺍﻟﻼﻡ ﻣﻊ ﺍﻟﺼﻠﺔ ؟ ‪101 ..‬‬
‫ﺧﺎﲤﺔ ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺣﺴﻦ ﺍﳋﺎﲤﺔ ‪101 ..........................................................‬‬
‫ﺍﻟﻔﻬﺮﺱ ‪103 ...............................................................................‬‬

‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‬

‫‪104‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻠﻄﻴﻒ ﺇﻟﻰ ﻃﺮﻕ ﻧﺎﻓﻊ ﺍﻟﻌ‪‬ﺸﹶﺮﺓ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺨﺎﺩﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‬