Est At Ha
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ﺑﺎﺏ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﻫﻲ :ﻃﻠﹶﺐ ﺍﻹﻋﺎﺫﺓ ﻭﺍﻟﻌﻮﺫ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﻲ :ﻋِﺼﻤﺘﻪ ﻭﺣﻔﻈﻪ ،ﻛﺎﻻﺳﺘﺠﺎﺭﺓ ،ﻭﺍﻻﺳـﺘﻌﺎﻧﺔ. ﻳﻘﺎﻝ :ﻋﺬﹾﺕ ﺑﻔﻼﻥ ،ﻭﺍﺳﺘﻌﺬﹾﺕ ﺑﻪ ،ﺃﻱ :ﳉﺄﺕ ﺇﻟﻴﻪ.ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﺃﻱ :ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﷲ ﺗﻌـﺎﱃ ﻣـﻦ
ﳘﺰﺍﺕ ﺍﻟﺸﻴﺎﻃﲔ ،ﺑﺪﻻﻟﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭﻗﹸﻞﹾ ﺭﺏ ﺃﹶﻋﻮﺫﹸ ﺑِﻚ ﻣِﻦ ﻫﻤـﺰﺍﺕِ ﺍﻟـﺸﻴﺎﻃِﲔِ{ ﻭﻟﻔـﻆ: ﺍﻻﺳﺘﻌﺎﺫﺓ ﺧﱪ ،ﻭﻣﻌﻨﺎﻩ :ﺍﻟﺪﻋﺎﺀ ،ﺃﻱ :ﺍﻟﻠﻬﻢ ﺃﻋِﺬﹾﻧِﻲ.ﻭ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺈﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻘﺮﺍﺀ.
-٩٥ﺇِﺫﹶﺍ ﻣﺎ ﺃﹶﺭﺩﺕ ﺍﻟﺪﻫﺮ ﺗﻘﹾﺮﺃﹸ ﻓﹶﺎﺳﺘﻌِﺬﹾ
-٩٦ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺗﻰ ﰲ ﺍﻟﻨﺤﻞِ ﻳﺴﺮﺍﹰ ﻭﺇِﻥﹾ ﺗﺰِﺩ
ﺟِﻬﺎﺭﺍﹰ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺑِﺎﷲِ ﻣﺴﺠﻼﹶ ﻟِﺮﺑﻚ ﺗﻨﺰِﻳﻬﺎﹰ ﻓﹶﻠﹶﺴﺖ ﻣﺠﻬﻼﹶ
ﺍﻟﻠﻐﺔ:
ﺃﺭﺩﺕ :ﻗﺼﺪﺕ ﻭﺷﺮﻋﺖ ،ﺍﻟﺪﻫﺮ :ﻇﹼﺮﻑ ﺯﻣﺎﻥ .ﻭﺟِﻬﺎﺭﺍﹰ :ﻣﺠﺎﻫِﺮﺍﹰ ،ﻭﻣﺴﺠﻼﹰَ :ﻣﻄﻠﹶﻘﺎﹰ ،ﻳـﺴﺮﺍ: ﺳﻬﻼ ،ﺗﻨـﺰﻳﻬﺎ :ﺗﻘﺪﻳﺴﺎ ،ﳎﻬﻼ :ﻣﻨﺴﻮﺑﺎ ﺇﱃ ﺍﳉﻬﻞ ﺍﳌﻌﲎ: ﺇﺫﺍ ﺷﺮﻋﺖ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﰲ ﻗﺮﺍﺀﺗﻚ ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻋﻨﺪ ﺍﺑﺘـﺪﺍﺀُ
ﺍﻟﻘﺮﺍﺀﺓﻛﻤﺎ ﻧﻘﹾﻞ ﺍﳋﹶﻠﹶﻒ ﻋﻦ ﺍﻟﺴﻠﻒ ﻭﺫﻟﻚ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺮﺃﹾﺕ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻓﹶﺎﺳﺘﻌِﺬﹾ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺍﻟﺮﺟِﻴﻢِ{ ،ﻭﻟﺘﻜﻦ ﺍﺳﺘﻌﺎﺫﺗﻚ ﻭﻓﻘﺎ ﳍﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﺗﻰ ﰲ ﺳﻮﺭﺓ )ﺍﻟﻨﺤﻞ( ﻓﺘﻘـﻮﻝ : ﺃﻋﻮﺫ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺍﻟﺮﺟِﻴﻢِ .ﻭﻟﻮ ﺯﺩﺕ ﺗﻌﻈﻴﻤﺎ ﻟﺮﺑﻚ ﻭﺻﻒ ﺟﻼﻝ ﺃﻭ ﻧﻌﺖ ﻛﻤـﺎﻝ ﻛـﺄﻥ ﻗﻠﺖ ﻣﺜﻼ :ﺃﻋﻮﺫ ﺑِﺎﻟﻠﱠﻪِ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺍﻟﺮﺟِﻴﻢِ ،ﺃﻭ ﺃﻋﻮﺫ ﺑِﺎﻟﻠﱠﻪِ ﺍﻟﻌﻈﻴﻢ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ
ﺍﻟﺮﺟِﻴﻢِ ﺃﻭﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ .ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻓﻠﺴﺖ ﻣﻨﺴﻮﺑﺎ ﺇﱃ ﺍﳉﻬـﻞ ﻷﻥ ﺫﻟﻚ ﻛﻠﹼﻪ ﻣﺮﻭﻱ ،ﻭﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻣﺎ ﳝﻨـﻊ ﺫﻟـﻚ ﺃﻭ ﺷﺮح ﻣﺎدة اﻟﺸﺎﻃﺒﯿﺔ ﻟﻤﻌﮭﺪ اﻟﻘﺮاءات اﻟﻌﺸﺮ اﻟﻔﺼﻞ اﻷول ﻟﻠﺸﯿﺦ أﻣﯿﻦ ﺑﻦ ﻧﺠﻢ اﻟﺴﻜﻨﺪري ﺣﻔﻈﮫ اﷲ www.alqeraat.com/vb PDF created with pdfFactory Pro trial version www.pdffactory.com
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ﻳﺮﺩﻩ.ﻭﻟﻮ ﻧﻘﺺ ﻗﺎﺭﺉ ﻋﻦ ﻟﻔﻆ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺑﺄﻥ ﻗﺎﻝ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟـﺸﻴﻄﺎﻥ ﻣـﺜﻼ ،ﻛـﺎﻥ ﻣﺴﺘﻌﻴﺬﺍﹰ ،ﻭﻟﻜﻨﻪ ﱂ ﻳﺄﺕ ﺑﺎﻟﻠﻔﻆ ﺍﻟﻜﺎﻣﻞ. ﻭﻣﻌﲎ ﻗﻮﻟﻪ) :ﻳﺴﺮﺍ( ﺃﻱ ﺳﻬﻼﹰ ﻣﺘﻴﺴﺮﺍﹰ .ﻟﻘِﻠﹼﺔ ﻛﻠﻤﺎﺗﻪ؛ ﻭﺳﻬﻮﻟﺘﻪ ﻟﻔﻈﺎﹰ ﻣﻦ ﻏﲑﻩ ﻛﻤـﺎ ﺫﻛﺮﻧـﺎ ﰲ ﺃﻟﻔﺎﻅ ﺍﻻﺳﺘﻌﺎﺫﺓ .
-٩٧ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮﻭﺍ ﻟﹶﻔﹾﻆﹶ ﺍﻟﺮﺳﻮﻝِ ﻓﹶﻠﹶﻢ ﻳﺰِﺩ
ﻭﻟﹶﻮ ﺻﺢ ﻫﺬﹶﺍ ﺍﻟﻨﻘﹾﻞﹸ ﻟﹶﻢ ﻳﺒﻖِ ﻣﺠﻤﻼﹶ
ﺍﳌﻌﲎ: ﻭﻗﺪ ﺫﻛﹶﺮ ﲨﺎﻋﺔﹲ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﻭﺍﶈﺪﺛﲔ ﺃﺧﺒﺎﺭﺍﹰ ﻋﻦ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﱂ ﻳﺰﺩ ﻓﻴﻬﺎ ﻟﻔﻆﹸ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻋﻠﻰ ﻣﺎ ﺃﺗﻰ ﰲ) :ﺍﻟﻨﺤﻞ( .ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﻱ ﺃﻥﹼ ﺍﺑﻦ ﻣﺴﻌﻮﺩ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗـﺮﺃ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻓﻘﺎﻝ :ﺃﻋﻮﺫ ﺑﺎﷲ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺳـﻮﻝ- ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :-ﻗﹸﻞﹾ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ((.
ﻭﻣﻨﻬﺎ ﻣﺎ ﺭﻭﻯ ﻧﺎﻓﻊ ﻋﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،-ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ -ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳﻠﻢ -ﻛﺎﻥ ﻳﻘﻮﻝ)) :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ((.
ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺃﺑﻮ ﺷﺎﻣﺔ :ﻭﻛِﻼ ﺍﳊﺪﻳﺜﻴﻦ ﺿﻌﻴﻒ .ﻭﺍﻷﻭﻝ :ﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ .ﻭﺍﻟﺜـﺎﱐ: ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﻐﻴﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ،ﻭﻫﻮ)) :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﻣِﻦ ﻧﻔﹾﺨِﻪ ﻭﻧﻔﹾﺜِﻪ ﻭﳘﹾﺰﻩ(( .ﰒ ﻳﻌﺎﺭﺽ ﻛﻞ ﻣﻨﻬﻤﺎ ﲟﺎ ﻫﻮ ﺃﺻﺢ ﻣﻨﻬﻤﺎ :ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻣـﻦ ﺣـﺪﻳﺚ ﺃﰊ ﺳـﻌﻴﺪ ﺍﳋﺪﺭﻱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ)) :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺍﻟﻠﻴـﻞ
ﻳﻘﻮﻝ :ﺃﻋﻮﺫ ﺑﺎﷲ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ،ﻣﻦ ﳘﹾﺰﻩ ﻭﻧﻔﹾﺨﻪ ﻭﻧﻔﹾﺜﻪ(( ،ﻗﺎﻝ ﺍﻟﺘﺮﻣـﺬﻱ: ﻫﻮ ﺃﺷﻬﺮ ﺣﺪﻳﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ .ﻭﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻋـﻦ
ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ)) :ﺍﻟﻠﹼﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟـﺸﻴﻄﺎﻥ ﺍﻟـﺮﺟﻴﻢ، ﻭﻧﻔﹾﺨﻪ ﻭﳘﹾﺰﻩ ﻭﻧﻔﹾﺜﻪ((.
ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺍﻟﺸﺎﻃﱯ ﺑﻘﻮﻟﻪ :ﻭﻟﻮ ﺻﺢ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﱂ ﻳﺒﻖ ﳎﻤﻼ ﺇﱃ ﻋﺪﻡ ﺻﺤﺔ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ
ﻛﻤﺎ ﺗﺒﻴﻦ ﻣﻦ ﺗﻌﻠﻴﻖ ﺃﰊ ﺷﺎﻣﺔ .ﻭﺫﻟﻚ ﺃﻥﹼ ﺁﻳﺔ ﺍﻟﻨﺤﻞ ﻻ ﺗﻘﺘﻀﻲ ﺇﻻﹼ ﻃﻠﹶﺐ ﺃﻥ ﻳﺴﺘﻌﻴﺬ ﺍﻟﻘﺎﺭﺉ ﺑـﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ؛ ﻓﺒﺄﻱ ﻟﻔﹾﻆ ﻓﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺣﺼﻞ ﺍﳌﻘﺼﻮﺩ. ﺷﺮح ﻣﺎدة اﻟﺸﺎﻃﺒﯿﺔ ﻟﻤﻌﮭﺪ اﻟﻘﺮاءات اﻟﻌﺸﺮ اﻟﻔﺼﻞ اﻷول ﻟﻠﺸﯿﺦ أﻣﯿﻦ ﺑﻦ ﻧﺠﻢ اﻟﺴﻜﻨﺪري ﺣﻔﻈﮫ اﷲ www.alqeraat.com/vb PDF created with pdfFactory Pro trial version www.pdffactory.com
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-٩٨ﻭﻓِﻴﻪِ ﻣﻘﹶﺎﻝﹲ ﰲ ﺍﻷﺻﻮﻝِ ﻓﹸﺮﻭﻋﻪ
ﻓﹶﻼﹶ ﺗﻌﺪ ﻣِﻨﻬﺎ ﺑﺎﺳِﻘﺎﹰ ﻭﻣﻈﹶﻠﱢﻼﹶ
ﺍﻟﻠﻐﺔ: ﻓﺮﻭﻋﻪ :ﲨﻊ ﻓﺮﻉ ﻭﻫﻮ ﺍﻟﻐﺼﻦ ،ﻓﹶﻼﹶ ﺗﻌﺪ :ﻓﻼ ﺗﺘﺠﺎﻭﺯ ،ﺑﺎﺳﻘﺎﹰ :ﺍﻟﺒﺎﺳﻖ ﻫﻮ ﺍﻟﺸﺠﺮ ﺍﳌﺮﺗﻔﻊ ، ﻭﺍﳌﻈﻠﱢﻞ :ﻣﺎ ﻟﻪ ﻇﻞﹼ ﻟﻜﺜﺮﺓ ﻓﺮﻭﻋﻪ ﻭﻭﺭﻗﻪ . ﺍﳌﻌﲎ:
ﰲ ﺍﻟﺘﻌﻮﺫ ﻗﻮﻝ ﺗﻈﻬﺮ ﻟﻚ ﻓﺮﻭﻋﻪ ﰲ ﺃﺻﻮﻝ ﻭﺃﻣﻬﺎﺕ ﺍﻟﻜﺘـﺐ ﺍﳌﻄﻮﻟـﺔ ﰲ ﺍﻟﻔﻘـﻪ ﻭﺍﳊـﺪﻳﺚ
ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ،ﻓﺎﺭﺟﻊ ﺇﻟﻴﻬﺎ ﻭﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ ﻭﺍﻧﻈﹸﺮ ﻓﻴﻬﺎ ،ﻭﻻ ﺗﺘﺠﺎﻭﺯ ﻣﻨﻬﺎ ﺍﻟﻘﻮﻝ ﺍﻟـﺼﺤﻴﺢ ﺍﻟﻈـﺎﻫﺮ ﺍﻟﺬﻱ ﺗﻘﻮﻳﻪ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ.
-٩٩ﻭﺇِﺧﻔﹶﺎﺅﻩ ﻓﹶﺼﻞﹲ ﺃﹶﺑﺎﻩ ﻭﻋﺎﺗﻨﺎ ﻭﻛﹶﻢ ﻣِﻦ ﻓﹶﱴ ﻛﺎﻟﹾﻤﻬﺪﻭِﻱ ﻓِﻴﻪِ ﺃﹶﻋﻤﻼﹶ ﺍﻟﻠﻐﺔ: ﺇِﺧﻔﹶﺎﺅﻩ :ﺇﺳﺮﺍﺭﻩ ،ﺃﹶﺑﺎﻩ :ﲡﻨﺒﻪ ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﻓﻌﻠﻪ ،ﻭﻋﺎﺗﻨﺎ :ﻣﺪﻗﻘﻮﻧﺎ ﻭﺣﺬﺍﻗﻨﺎ ﻭﺣﻔﹼﺎﻇﻨﺎ
ﺍﳌﻌﲎ:
ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻔﺎﺀ ﺭﻣﺰﺍ ﳊﻤﺰﺓ ،ﻭﺍﻷﻟِﻒ ﺭﻣﺰﺍ ﻟﻨﺎﻓﻊ ،ﻓﻘﺪ ﺭﻭﻯ ﺇﺧﻔﺎﺀ ﺍﻟﺘﻌﻮﺫ ﻋﻦ ﲪﺰﺓ ﻭﻧﺎﻓﻊ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺼﻨﻔﲔ ﺍﻷﻗﻮﻳﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﹾﻢ ،ﺍﺣﺘﺠﻮﺍ ﻟﻪ ،ﻭ ﻣﻨﻬﻢ :ﺍﳌﻬﺪﻭﻱ ،ﻭﻫﻮ :ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ
ﺃﲪﺪ ﺑﻦ ﻋﻤﺎﺭ ،ﺍﳌﻘﺮﺉ ﺍﳌﻔﺴﺮ .ﻭﻫﺬﺍ ﺃﻭﻝ ﳏﻞ ﺭﻣﺰ ﻭﻗﻊ ﰲ ﺍﻟﻨﻈﹾﻢ .ﻭﺍﻟﻮﺍﻭ ﰲ :ﻭﻋﺎﺗﻨﺎ ﺟﺎﺀﺕ ﻟﻠﻔﺼﻞ ﺣﺴﺐ ﻣﻨﻬﺞ ﺍﻟﻘﺼﻴﺪ.
ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﺭﻣﺰ ﰲ ﺍﻟﺒﻴﺖ ،ﺑﻞ ﺍﳌﻌﲎ ﺃﻥ ﺇﺧﻔﺎﺀ ﺍﻟﺘﻌﻮﺫ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻘـﺮﺍﺀﺓ ،ﻛﺮِﻫـﻪ ﻣﺪﻗﻘﻮﻧﺎ ﻭﺣﺬﺍﻗﻨﺎ ﻭﺣﻔﹼﺎﻇﻨﺎ ،ﻓﺮﺩﻭﻩ ﻭﱂ ﻳﺄﺧﺬﻭﺍ ﺑﻪ.
ﻭﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺿﺎﺑﻄﻪ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﺧﻠﻒ ﺍﳊﺴﻴﲏ:
ﺇِﺫﹶﺍ ﻣﺎ ﺃﹶﺭﺩﺕ ﺍﻟﺪﻫﺮ ﺗﻘﹾﺮﺃﹸ ﻓﹶﺎﺳﺘﻌِﺬﹾ ﺑﺸﺮﻁ ﺍﺳﺘﻤﺎﻉٍ ﻭﺍﺑﺘﺪﺍﺀ ﺩﺭﺍﺳﺔٍ
ﻭﺑﺎﳉﻬﺮ ﻋﻨﺪ ﺍﻟﻜﻞ ﰲ ﺍﻟﻜﻞ ﻣﺴﺠﻼﹶ
ﻭﻻ ﳐﻔﻴﺎﹰ ﺃﻭ ﰲ ﺍﻟﺼـﻼﺓِ ﻓﻔﺼـﻼ
ﻭﺍﻟﺘﻌﻮﺫ ﻳﺴﺘﺤﺐ ﺍﳉﻬﺮ ﺑﻪ ﰲ ﻣﻮﺍﻃﻦ ﻭﺇﺧﻔﺎﺅﻩ ﰲ ﻣﻮﺍﻃﻦ ﺃﺧﺮﻯ. ﺷﺮح ﻣﺎدة اﻟﺸﺎﻃﺒﯿﺔ ﻟﻤﻌﮭﺪ اﻟﻘﺮاءات اﻟﻌﺸﺮ اﻟﻔﺼﻞ اﻷول ﻟﻠﺸﯿﺦ أﻣﯿﻦ ﺑﻦ ﻧﺠﻢ اﻟﺴﻜﻨﺪري ﺣﻔﻈﮫ اﷲ www.alqeraat.com/vb PDF created with pdfFactory Pro trial version www.pdffactory.com
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ﻓﻤﻮﺍﻃﻦ ﺍﳉﻬﺮ ﻫﻲ: ﺍﳌﻮﻃﻦ ﺍﻷﻭﻝ:ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺴﺘﻤﻊ ﻳﺴﺘﻤﻊ ﺍﻟﻘﺮﺍﺀﺓ. ﺍﳌﻮﻃﻦ ﺍﻟﺜﺎﱐ:ﺃﻥ ﻳﻘﺮﺃ ﻭﺳﻂ ﲨﺎﻋﺔ ،ﻛﺄﻥ ﻳﻜﻮﻥ ﰲ ﻣﻘﺮﺃﺓ ﻭﻫﻮ ﺍﳌﺒﺘﺪِﺉ ﺑﺎﻟﻘﺮﺍﺀﺓ. ﺍﳌﻮﻃﻦ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺎﺭﺉ ﺟﻬﺮﺍﹰ ،ﻷﻥ ﺍﻟﺘﻌﻮﺫ ﻫﻨﺎ ﺳﻴﺘﺒﻊ ﺍﻟﻘﺮﺍﺀﺓ.
ﺍﳌﻮﻃﻦ ﺍﻟﺮﺍﺑﻊ :ﺃﻻ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﺟﻬﺮﻳﺔ ﺃﻡ ﺳِﺮﻳﺔﹰ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻨﻔﺮﺩﺍﹰ، ﺃﻡ ﺇﻣﺎﻣﺎﹰ ،ﺃﻡ ﻣﺄﻣﻮﻣﺎﹰ.ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﻳﺴﺮ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻌﻮﺫ. ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺎﺿﻲ -ﺭﲪﻪ ﺍﷲ:-ﻭﻟﻮ ﻗﻄﻊ ﺍﻟﻘﺎﺭﺉ ﻗﺮﺍﺀﺗﻪ ﻟﻄﺎﺭﺉ ﻗﻬﺮﻱ ﻛﻌﻄﺲ ،ﺃﻭ ﺗﻨﺤﻨﺢ ،ﺃﻭ
ﻛﻼﻡ ﻳﺘﻌﻠﹼﻖ ﲟﺼﻠﺤﺔ ﺍﻟﻘﺮﺍﺀﺓ ،ﻛﺄﻥ ﺷﻚ ﰲ ﺷﻲﺀ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺳﺄﻝ ﻣﻦ ﲜﻮﺍﺭﻩ ﻟﻴﺘﺜﺒﺖ ،ﻓﺈﻧـﻪ ﻻ
ﻳﻌﻴﺪ ﺍﻟﺘﻌﻮﺫ .ﺃﻣﺎ ﻟﻮ ﻗﻄﹶﻌﻬﺎ ﺇﻋﺮﺍﺿﺎﹰ ﻋﻨﻬﺎ ،ﺃﻭ ﻟﻜﻼﻡ ﻻ ﺗﻌﻠﹼﻖ ﻟﻪ ﺎ ﻭﻟﻮ ﺭﺩﺍﹰ ﻟﺴﻼﻡ ،ﻓﺈﻧﻪ ﻳـﺴﺘﺄﻧِﻒ ﺍﻟﺘﻌﻮﺫ.
ﺷﺮح ﻣﺎدة اﻟﺸﺎﻃﺒﯿﺔ ﻟﻤﻌﮭﺪ اﻟﻘﺮاءات اﻟﻌﺸﺮ اﻟﻔﺼﻞ اﻷول ﻟﻠﺸﯿﺦ أﻣﯿﻦ ﺑﻦ ﻧﺠﻢ اﻟﺴﻜﻨﺪري ﺣﻔﻈﮫ اﷲ www.alqeraat.com/vb PDF created with pdfFactory Pro trial version www.pdffactory.com
ﺑﺎﺏ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﻫﻲ :ﻃﻠﹶﺐ ﺍﻹﻋﺎﺫﺓ ﻭﺍﻟﻌﻮﺫ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﻲ :ﻋِﺼﻤﺘﻪ ﻭﺣﻔﻈﻪ ،ﻛﺎﻻﺳﺘﺠﺎﺭﺓ ،ﻭﺍﻻﺳـﺘﻌﺎﻧﺔ. ﻳﻘﺎﻝ :ﻋﺬﹾﺕ ﺑﻔﻼﻥ ،ﻭﺍﺳﺘﻌﺬﹾﺕ ﺑﻪ ،ﺃﻱ :ﳉﺄﺕ ﺇﻟﻴﻪ.ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﺃﻱ :ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﷲ ﺗﻌـﺎﱃ ﻣـﻦ
ﳘﺰﺍﺕ ﺍﻟﺸﻴﺎﻃﲔ ،ﺑﺪﻻﻟﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭﻗﹸﻞﹾ ﺭﺏ ﺃﹶﻋﻮﺫﹸ ﺑِﻚ ﻣِﻦ ﻫﻤـﺰﺍﺕِ ﺍﻟـﺸﻴﺎﻃِﲔِ{ ﻭﻟﻔـﻆ: ﺍﻻﺳﺘﻌﺎﺫﺓ ﺧﱪ ،ﻭﻣﻌﻨﺎﻩ :ﺍﻟﺪﻋﺎﺀ ،ﺃﻱ :ﺍﻟﻠﻬﻢ ﺃﻋِﺬﹾﻧِﻲ.ﻭ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺈﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻘﺮﺍﺀ.
-٩٥ﺇِﺫﹶﺍ ﻣﺎ ﺃﹶﺭﺩﺕ ﺍﻟﺪﻫﺮ ﺗﻘﹾﺮﺃﹸ ﻓﹶﺎﺳﺘﻌِﺬﹾ
-٩٦ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺗﻰ ﰲ ﺍﻟﻨﺤﻞِ ﻳﺴﺮﺍﹰ ﻭﺇِﻥﹾ ﺗﺰِﺩ
ﺟِﻬﺎﺭﺍﹰ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺑِﺎﷲِ ﻣﺴﺠﻼﹶ ﻟِﺮﺑﻚ ﺗﻨﺰِﻳﻬﺎﹰ ﻓﹶﻠﹶﺴﺖ ﻣﺠﻬﻼﹶ
ﺍﻟﻠﻐﺔ:
ﺃﺭﺩﺕ :ﻗﺼﺪﺕ ﻭﺷﺮﻋﺖ ،ﺍﻟﺪﻫﺮ :ﻇﹼﺮﻑ ﺯﻣﺎﻥ .ﻭﺟِﻬﺎﺭﺍﹰ :ﻣﺠﺎﻫِﺮﺍﹰ ،ﻭﻣﺴﺠﻼﹰَ :ﻣﻄﻠﹶﻘﺎﹰ ،ﻳـﺴﺮﺍ: ﺳﻬﻼ ،ﺗﻨـﺰﻳﻬﺎ :ﺗﻘﺪﻳﺴﺎ ،ﳎﻬﻼ :ﻣﻨﺴﻮﺑﺎ ﺇﱃ ﺍﳉﻬﻞ ﺍﳌﻌﲎ: ﺇﺫﺍ ﺷﺮﻋﺖ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﰲ ﻗﺮﺍﺀﺗﻚ ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻋﻨﺪ ﺍﺑﺘـﺪﺍﺀُ
ﺍﻟﻘﺮﺍﺀﺓﻛﻤﺎ ﻧﻘﹾﻞ ﺍﳋﹶﻠﹶﻒ ﻋﻦ ﺍﻟﺴﻠﻒ ﻭﺫﻟﻚ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺮﺃﹾﺕ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻓﹶﺎﺳﺘﻌِﺬﹾ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺍﻟﺮﺟِﻴﻢِ{ ،ﻭﻟﺘﻜﻦ ﺍﺳﺘﻌﺎﺫﺗﻚ ﻭﻓﻘﺎ ﳍﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﺗﻰ ﰲ ﺳﻮﺭﺓ )ﺍﻟﻨﺤﻞ( ﻓﺘﻘـﻮﻝ : ﺃﻋﻮﺫ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺍﻟﺮﺟِﻴﻢِ .ﻭﻟﻮ ﺯﺩﺕ ﺗﻌﻈﻴﻤﺎ ﻟﺮﺑﻚ ﻭﺻﻒ ﺟﻼﻝ ﺃﻭ ﻧﻌﺖ ﻛﻤـﺎﻝ ﻛـﺄﻥ ﻗﻠﺖ ﻣﺜﻼ :ﺃﻋﻮﺫ ﺑِﺎﻟﻠﱠﻪِ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺍﻟﺮﺟِﻴﻢِ ،ﺃﻭ ﺃﻋﻮﺫ ﺑِﺎﻟﻠﱠﻪِ ﺍﻟﻌﻈﻴﻢ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ
ﺍﻟﺮﺟِﻴﻢِ ﺃﻭﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ .ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻓﻠﺴﺖ ﻣﻨﺴﻮﺑﺎ ﺇﱃ ﺍﳉﻬـﻞ ﻷﻥ ﺫﻟﻚ ﻛﻠﹼﻪ ﻣﺮﻭﻱ ،ﻭﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻣﺎ ﳝﻨـﻊ ﺫﻟـﻚ ﺃﻭ ﺷﺮح ﻣﺎدة اﻟﺸﺎﻃﺒﯿﺔ ﻟﻤﻌﮭﺪ اﻟﻘﺮاءات اﻟﻌﺸﺮ اﻟﻔﺼﻞ اﻷول ﻟﻠﺸﯿﺦ أﻣﯿﻦ ﺑﻦ ﻧﺠﻢ اﻟﺴﻜﻨﺪري ﺣﻔﻈﮫ اﷲ www.alqeraat.com/vb PDF created with pdfFactory Pro trial version www.pdffactory.com
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ﻳﺮﺩﻩ.ﻭﻟﻮ ﻧﻘﺺ ﻗﺎﺭﺉ ﻋﻦ ﻟﻔﻆ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺑﺄﻥ ﻗﺎﻝ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟـﺸﻴﻄﺎﻥ ﻣـﺜﻼ ،ﻛـﺎﻥ ﻣﺴﺘﻌﻴﺬﺍﹰ ،ﻭﻟﻜﻨﻪ ﱂ ﻳﺄﺕ ﺑﺎﻟﻠﻔﻆ ﺍﻟﻜﺎﻣﻞ. ﻭﻣﻌﲎ ﻗﻮﻟﻪ) :ﻳﺴﺮﺍ( ﺃﻱ ﺳﻬﻼﹰ ﻣﺘﻴﺴﺮﺍﹰ .ﻟﻘِﻠﹼﺔ ﻛﻠﻤﺎﺗﻪ؛ ﻭﺳﻬﻮﻟﺘﻪ ﻟﻔﻈﺎﹰ ﻣﻦ ﻏﲑﻩ ﻛﻤـﺎ ﺫﻛﺮﻧـﺎ ﰲ ﺃﻟﻔﺎﻅ ﺍﻻﺳﺘﻌﺎﺫﺓ .
-٩٧ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮﻭﺍ ﻟﹶﻔﹾﻆﹶ ﺍﻟﺮﺳﻮﻝِ ﻓﹶﻠﹶﻢ ﻳﺰِﺩ
ﻭﻟﹶﻮ ﺻﺢ ﻫﺬﹶﺍ ﺍﻟﻨﻘﹾﻞﹸ ﻟﹶﻢ ﻳﺒﻖِ ﻣﺠﻤﻼﹶ
ﺍﳌﻌﲎ: ﻭﻗﺪ ﺫﻛﹶﺮ ﲨﺎﻋﺔﹲ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﻭﺍﶈﺪﺛﲔ ﺃﺧﺒﺎﺭﺍﹰ ﻋﻦ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﱂ ﻳﺰﺩ ﻓﻴﻬﺎ ﻟﻔﻆﹸ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻋﻠﻰ ﻣﺎ ﺃﺗﻰ ﰲ) :ﺍﻟﻨﺤﻞ( .ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﻱ ﺃﻥﹼ ﺍﺑﻦ ﻣﺴﻌﻮﺩ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗـﺮﺃ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻓﻘﺎﻝ :ﺃﻋﻮﺫ ﺑﺎﷲ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺳـﻮﻝ- ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :-ﻗﹸﻞﹾ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ((.
ﻭﻣﻨﻬﺎ ﻣﺎ ﺭﻭﻯ ﻧﺎﻓﻊ ﻋﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،-ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ -ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳﻠﻢ -ﻛﺎﻥ ﻳﻘﻮﻝ)) :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ((.
ﻗﺎﻝ ﺍﻟﻌﻼﹼﻣﺔ ﺃﺑﻮ ﺷﺎﻣﺔ :ﻭﻛِﻼ ﺍﳊﺪﻳﺜﻴﻦ ﺿﻌﻴﻒ .ﻭﺍﻷﻭﻝ :ﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ .ﻭﺍﻟﺜـﺎﱐ: ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﻐﻴﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ،ﻭﻫﻮ)) :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﻣِﻦ ﻧﻔﹾﺨِﻪ ﻭﻧﻔﹾﺜِﻪ ﻭﳘﹾﺰﻩ(( .ﰒ ﻳﻌﺎﺭﺽ ﻛﻞ ﻣﻨﻬﻤﺎ ﲟﺎ ﻫﻮ ﺃﺻﺢ ﻣﻨﻬﻤﺎ :ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻣـﻦ ﺣـﺪﻳﺚ ﺃﰊ ﺳـﻌﻴﺪ ﺍﳋﺪﺭﻱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ)) :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺍﻟﻠﻴـﻞ
ﻳﻘﻮﻝ :ﺃﻋﻮﺫ ﺑﺎﷲ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ،ﻣﻦ ﳘﹾﺰﻩ ﻭﻧﻔﹾﺨﻪ ﻭﻧﻔﹾﺜﻪ(( ،ﻗﺎﻝ ﺍﻟﺘﺮﻣـﺬﻱ: ﻫﻮ ﺃﺷﻬﺮ ﺣﺪﻳﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ .ﻭﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻋـﻦ
ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ)) :ﺍﻟﻠﹼﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟـﺸﻴﻄﺎﻥ ﺍﻟـﺮﺟﻴﻢ، ﻭﻧﻔﹾﺨﻪ ﻭﳘﹾﺰﻩ ﻭﻧﻔﹾﺜﻪ((.
ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺍﻟﺸﺎﻃﱯ ﺑﻘﻮﻟﻪ :ﻭﻟﻮ ﺻﺢ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﱂ ﻳﺒﻖ ﳎﻤﻼ ﺇﱃ ﻋﺪﻡ ﺻﺤﺔ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ
ﻛﻤﺎ ﺗﺒﻴﻦ ﻣﻦ ﺗﻌﻠﻴﻖ ﺃﰊ ﺷﺎﻣﺔ .ﻭﺫﻟﻚ ﺃﻥﹼ ﺁﻳﺔ ﺍﻟﻨﺤﻞ ﻻ ﺗﻘﺘﻀﻲ ﺇﻻﹼ ﻃﻠﹶﺐ ﺃﻥ ﻳﺴﺘﻌﻴﺬ ﺍﻟﻘﺎﺭﺉ ﺑـﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ؛ ﻓﺒﺄﻱ ﻟﻔﹾﻆ ﻓﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺣﺼﻞ ﺍﳌﻘﺼﻮﺩ. ﺷﺮح ﻣﺎدة اﻟﺸﺎﻃﺒﯿﺔ ﻟﻤﻌﮭﺪ اﻟﻘﺮاءات اﻟﻌﺸﺮ اﻟﻔﺼﻞ اﻷول ﻟﻠﺸﯿﺦ أﻣﯿﻦ ﺑﻦ ﻧﺠﻢ اﻟﺴﻜﻨﺪري ﺣﻔﻈﮫ اﷲ www.alqeraat.com/vb PDF created with pdfFactory Pro trial version www.pdffactory.com
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-٩٨ﻭﻓِﻴﻪِ ﻣﻘﹶﺎﻝﹲ ﰲ ﺍﻷﺻﻮﻝِ ﻓﹸﺮﻭﻋﻪ
ﻓﹶﻼﹶ ﺗﻌﺪ ﻣِﻨﻬﺎ ﺑﺎﺳِﻘﺎﹰ ﻭﻣﻈﹶﻠﱢﻼﹶ
ﺍﻟﻠﻐﺔ: ﻓﺮﻭﻋﻪ :ﲨﻊ ﻓﺮﻉ ﻭﻫﻮ ﺍﻟﻐﺼﻦ ،ﻓﹶﻼﹶ ﺗﻌﺪ :ﻓﻼ ﺗﺘﺠﺎﻭﺯ ،ﺑﺎﺳﻘﺎﹰ :ﺍﻟﺒﺎﺳﻖ ﻫﻮ ﺍﻟﺸﺠﺮ ﺍﳌﺮﺗﻔﻊ ، ﻭﺍﳌﻈﻠﱢﻞ :ﻣﺎ ﻟﻪ ﻇﻞﹼ ﻟﻜﺜﺮﺓ ﻓﺮﻭﻋﻪ ﻭﻭﺭﻗﻪ . ﺍﳌﻌﲎ:
ﰲ ﺍﻟﺘﻌﻮﺫ ﻗﻮﻝ ﺗﻈﻬﺮ ﻟﻚ ﻓﺮﻭﻋﻪ ﰲ ﺃﺻﻮﻝ ﻭﺃﻣﻬﺎﺕ ﺍﻟﻜﺘـﺐ ﺍﳌﻄﻮﻟـﺔ ﰲ ﺍﻟﻔﻘـﻪ ﻭﺍﳊـﺪﻳﺚ
ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ،ﻓﺎﺭﺟﻊ ﺇﻟﻴﻬﺎ ﻭﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ ﻭﺍﻧﻈﹸﺮ ﻓﻴﻬﺎ ،ﻭﻻ ﺗﺘﺠﺎﻭﺯ ﻣﻨﻬﺎ ﺍﻟﻘﻮﻝ ﺍﻟـﺼﺤﻴﺢ ﺍﻟﻈـﺎﻫﺮ ﺍﻟﺬﻱ ﺗﻘﻮﻳﻪ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ.
-٩٩ﻭﺇِﺧﻔﹶﺎﺅﻩ ﻓﹶﺼﻞﹲ ﺃﹶﺑﺎﻩ ﻭﻋﺎﺗﻨﺎ ﻭﻛﹶﻢ ﻣِﻦ ﻓﹶﱴ ﻛﺎﻟﹾﻤﻬﺪﻭِﻱ ﻓِﻴﻪِ ﺃﹶﻋﻤﻼﹶ ﺍﻟﻠﻐﺔ: ﺇِﺧﻔﹶﺎﺅﻩ :ﺇﺳﺮﺍﺭﻩ ،ﺃﹶﺑﺎﻩ :ﲡﻨﺒﻪ ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﻓﻌﻠﻪ ،ﻭﻋﺎﺗﻨﺎ :ﻣﺪﻗﻘﻮﻧﺎ ﻭﺣﺬﺍﻗﻨﺎ ﻭﺣﻔﹼﺎﻇﻨﺎ
ﺍﳌﻌﲎ:
ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻔﺎﺀ ﺭﻣﺰﺍ ﳊﻤﺰﺓ ،ﻭﺍﻷﻟِﻒ ﺭﻣﺰﺍ ﻟﻨﺎﻓﻊ ،ﻓﻘﺪ ﺭﻭﻯ ﺇﺧﻔﺎﺀ ﺍﻟﺘﻌﻮﺫ ﻋﻦ ﲪﺰﺓ ﻭﻧﺎﻓﻊ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺼﻨﻔﲔ ﺍﻷﻗﻮﻳﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﹾﻢ ،ﺍﺣﺘﺠﻮﺍ ﻟﻪ ،ﻭ ﻣﻨﻬﻢ :ﺍﳌﻬﺪﻭﻱ ،ﻭﻫﻮ :ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ
ﺃﲪﺪ ﺑﻦ ﻋﻤﺎﺭ ،ﺍﳌﻘﺮﺉ ﺍﳌﻔﺴﺮ .ﻭﻫﺬﺍ ﺃﻭﻝ ﳏﻞ ﺭﻣﺰ ﻭﻗﻊ ﰲ ﺍﻟﻨﻈﹾﻢ .ﻭﺍﻟﻮﺍﻭ ﰲ :ﻭﻋﺎﺗﻨﺎ ﺟﺎﺀﺕ ﻟﻠﻔﺼﻞ ﺣﺴﺐ ﻣﻨﻬﺞ ﺍﻟﻘﺼﻴﺪ.
ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﺭﻣﺰ ﰲ ﺍﻟﺒﻴﺖ ،ﺑﻞ ﺍﳌﻌﲎ ﺃﻥ ﺇﺧﻔﺎﺀ ﺍﻟﺘﻌﻮﺫ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻘـﺮﺍﺀﺓ ،ﻛﺮِﻫـﻪ ﻣﺪﻗﻘﻮﻧﺎ ﻭﺣﺬﺍﻗﻨﺎ ﻭﺣﻔﹼﺎﻇﻨﺎ ،ﻓﺮﺩﻭﻩ ﻭﱂ ﻳﺄﺧﺬﻭﺍ ﺑﻪ.
ﻭﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺿﺎﺑﻄﻪ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﺧﻠﻒ ﺍﳊﺴﻴﲏ:
ﺇِﺫﹶﺍ ﻣﺎ ﺃﹶﺭﺩﺕ ﺍﻟﺪﻫﺮ ﺗﻘﹾﺮﺃﹸ ﻓﹶﺎﺳﺘﻌِﺬﹾ ﺑﺸﺮﻁ ﺍﺳﺘﻤﺎﻉٍ ﻭﺍﺑﺘﺪﺍﺀ ﺩﺭﺍﺳﺔٍ
ﻭﺑﺎﳉﻬﺮ ﻋﻨﺪ ﺍﻟﻜﻞ ﰲ ﺍﻟﻜﻞ ﻣﺴﺠﻼﹶ
ﻭﻻ ﳐﻔﻴﺎﹰ ﺃﻭ ﰲ ﺍﻟﺼـﻼﺓِ ﻓﻔﺼـﻼ
ﻭﺍﻟﺘﻌﻮﺫ ﻳﺴﺘﺤﺐ ﺍﳉﻬﺮ ﺑﻪ ﰲ ﻣﻮﺍﻃﻦ ﻭﺇﺧﻔﺎﺅﻩ ﰲ ﻣﻮﺍﻃﻦ ﺃﺧﺮﻯ. ﺷﺮح ﻣﺎدة اﻟﺸﺎﻃﺒﯿﺔ ﻟﻤﻌﮭﺪ اﻟﻘﺮاءات اﻟﻌﺸﺮ اﻟﻔﺼﻞ اﻷول ﻟﻠﺸﯿﺦ أﻣﯿﻦ ﺑﻦ ﻧﺠﻢ اﻟﺴﻜﻨﺪري ﺣﻔﻈﮫ اﷲ www.alqeraat.com/vb PDF created with pdfFactory Pro trial version www.pdffactory.com
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ﻓﻤﻮﺍﻃﻦ ﺍﳉﻬﺮ ﻫﻲ: ﺍﳌﻮﻃﻦ ﺍﻷﻭﻝ:ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺴﺘﻤﻊ ﻳﺴﺘﻤﻊ ﺍﻟﻘﺮﺍﺀﺓ. ﺍﳌﻮﻃﻦ ﺍﻟﺜﺎﱐ:ﺃﻥ ﻳﻘﺮﺃ ﻭﺳﻂ ﲨﺎﻋﺔ ،ﻛﺄﻥ ﻳﻜﻮﻥ ﰲ ﻣﻘﺮﺃﺓ ﻭﻫﻮ ﺍﳌﺒﺘﺪِﺉ ﺑﺎﻟﻘﺮﺍﺀﺓ. ﺍﳌﻮﻃﻦ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺎﺭﺉ ﺟﻬﺮﺍﹰ ،ﻷﻥ ﺍﻟﺘﻌﻮﺫ ﻫﻨﺎ ﺳﻴﺘﺒﻊ ﺍﻟﻘﺮﺍﺀﺓ.
ﺍﳌﻮﻃﻦ ﺍﻟﺮﺍﺑﻊ :ﺃﻻ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﺟﻬﺮﻳﺔ ﺃﻡ ﺳِﺮﻳﺔﹰ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻨﻔﺮﺩﺍﹰ، ﺃﻡ ﺇﻣﺎﻣﺎﹰ ،ﺃﻡ ﻣﺄﻣﻮﻣﺎﹰ.ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﻳﺴﺮ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻌﻮﺫ. ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺎﺿﻲ -ﺭﲪﻪ ﺍﷲ:-ﻭﻟﻮ ﻗﻄﻊ ﺍﻟﻘﺎﺭﺉ ﻗﺮﺍﺀﺗﻪ ﻟﻄﺎﺭﺉ ﻗﻬﺮﻱ ﻛﻌﻄﺲ ،ﺃﻭ ﺗﻨﺤﻨﺢ ،ﺃﻭ
ﻛﻼﻡ ﻳﺘﻌﻠﹼﻖ ﲟﺼﻠﺤﺔ ﺍﻟﻘﺮﺍﺀﺓ ،ﻛﺄﻥ ﺷﻚ ﰲ ﺷﻲﺀ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺳﺄﻝ ﻣﻦ ﲜﻮﺍﺭﻩ ﻟﻴﺘﺜﺒﺖ ،ﻓﺈﻧـﻪ ﻻ
ﻳﻌﻴﺪ ﺍﻟﺘﻌﻮﺫ .ﺃﻣﺎ ﻟﻮ ﻗﻄﹶﻌﻬﺎ ﺇﻋﺮﺍﺿﺎﹰ ﻋﻨﻬﺎ ،ﺃﻭ ﻟﻜﻼﻡ ﻻ ﺗﻌﻠﹼﻖ ﻟﻪ ﺎ ﻭﻟﻮ ﺭﺩﺍﹰ ﻟﺴﻼﻡ ،ﻓﺈﻧﻪ ﻳـﺴﺘﺄﻧِﻒ ﺍﻟﺘﻌﻮﺫ.
ﺷﺮح ﻣﺎدة اﻟﺸﺎﻃﺒﯿﺔ ﻟﻤﻌﮭﺪ اﻟﻘﺮاءات اﻟﻌﺸﺮ اﻟﻔﺼﻞ اﻷول ﻟﻠﺸﯿﺦ أﻣﯿﻦ ﺑﻦ ﻧﺠﻢ اﻟﺴﻜﻨﺪري ﺣﻔﻈﮫ اﷲ www.alqeraat.com/vb PDF created with pdfFactory Pro trial version www.pdffactory.com
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