‫ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻭﺍﻳﱵ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ ﻭﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‬

‫)ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ(‪‬‬

‫ﺍﻟﺒﺤﺚ‬
‫ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﲜﺎﻣﻌﺔ ﺳﻮﻧﺎﻥ ﻛﺎﻟﻴﺠﺎﻛﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﻮﻛﺠﺎﻛﺮﺗﺎ‬
‫ﻟﺘﻜﻤﻴﻞ ﺑﻌﺾ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻠﻘﺐ ﺍﻟﻌﺎﳌ ‪‬ﻲ‬
‫ﰱ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩ‪‬ﺎ‬

‫ﺍﻟﺒﺎﺣﺚ‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ‬
‫‪٠٢١١٠٨٣٠‬‬

‫ﺷﻌﺒﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩ‪‬ﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ‬

‫ﺟﺎﻣﻌﺔ ﺳﻮﻧﺎﻥ ﻛﺎﻟﻴﺠﺎﻛﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﺟﻮﻛﺠﺎﻛﺮﺗﺎ‬
‫‪٢٠٠٨‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta
© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta
 ‫ﺍﻟﺘﺠﺮﻳﺪ‬

Ilmu tajwid adalah salah satu cabang dari ilmu qira’at al-Qur’an.
Sebagaimana diketahui bahwa dalam qira’at al-Qur’an hampir seluruh aspek
bacaannya terdapat perbedaan menurut masing-masing imam qira’at. Dalam
skripsi ini, akan dibahas perbedaan qira’at al-Qur’an dari aspek tajwidnya.
Namun, pembahasannya hanya dibatasi pada ilmu tajwid yang diriwayatkan oleh
H{afs} dari Imam ‘A<si} m dan as-Su>sy dari Imam Abu> ‘Amr, dengan menggunakan
analisis kontrastif.
Tujuan penelitian ini adalah untuk mengetahui persamaan dan perbedaan
ilmu tajwid antara kedua imam tersebut serta mencari sebab adanya perbedaan
dalam hukum-hukum ilmu tajwid yang diriwayatkan oleh kedua imam, yakni
H{afs} dan as-Su>sy, dari dua guru yang berbeda.
Penelitian ini adalah penelitian pustaka dengan menggunakan metode
analisis padan intralingual dan metode analisis kontrastif.
Secara umum, pembahasan ilmu tajwid terbagi menjadi 3 pembahasan
umum, yaitu makha>rij al-huru>f, shifa>t al-huru>f, dan ahka>m tarki>b al-huru>f. Dari
data yang ditemukan, hampir sebagian besar hukum-hukum dalam ilmu tajwid
antara kedua imam yang menjadi subjek penelitian adalah sama. Misalnya, dalam
makha>rij al-huru>f, dan shifa>t al-huru>f. Akan tetapi, pada pembahasan ahka>m
tarki>b al-huru>f, yang terdiri dari 7 kajian, yaitu (1) nun mati/tanwin, (2) mim
mati/tanwin, (3) qalqalah, (4) mad, (5) idgha>m, (6) ima>lah, dan (7) saktah,
terdapat perbedaan pada hukum mad, idgha>m,, ima>lah, dan saktah pada masing-
masing hukum tersebut menurut Imam H{afs} dan Imam as-Su>sy. Adapun, tiga
hukum yang tersisa, yaitu nun mati/tanwin, mim mati/tanwin, dan qalqalah,
keduanya memiliki persamaan dalam ketiga hukum tersebut.
Sebab terjadinya perbedaan hukum-hukum ilmu tajwid antara Imam H{afs}
dan Imam as-Su>sy bisa dilihat dari dua aspek, yaitu aspek kesejarahan dan aspek
biologis, tepatnya biolinguistik. Jika dilihat dari sejarah penyampaian al-Qur’an
oleh Rasulullah Saw. kepada para sahabat, memang terdapat perbedaan qira’at
yang diajarkan Rasulullah Saw kepada mereka lalu apa yang mereka pelajari dari
beliau, disebarkan secara turun menurun hingga sampai kepada kedua imam yang
riwayatnya bacaannya menjadi subjek kajian dalam penelitian ini. Adapun dari
aspek biologis, terdapat ilmu biolinguistik, yang merupakan cabang dari ilmu
psikolinguistik, yang mengkaji bentuk alat-alat ujar manusia yang mempengaruhi
hasil bahasa yang diujarkan oleh alat ujar tersebut. Dalam literatur dijelaskan
bahwa sanad periwayatan Imam H{afs} bersambung kepada Rasulullah Saw.
melalui Ali bin Abi> T}a>lib yang merupakan keturunan Bani Ha>syim dari Kabilah
Quraisy, sedangkan sanad periwayatan Imam as-Su>sy bersambung kepada
Rasulullah Saw. melalui Anas bin Malik yang merupakan keturunan Bani Najja>r
dari Kabilah Khazraj, yang tentunya bisa dipastikan cara pengucapan mereka
tidak seluruhnya sama.

‫ﺩ‬
© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta
 ‫ﺍﻟﺸﻌﺎﺭ ﻭﺍﻹﻫﺪﺍﺀ‬
‫‪‬‬
‫א‪ ‬‬

‫ﺧﲑﻛﻢ ﻣﻦ ﺗﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻤﻪ‬

‫)ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ(‬

‫א‪‬א‪ ‬‬

‫‪‬א‪‬א‪‬‬
‫ﻱ ﺍﻟﻌﺰﻳﺰﻳﻦ‪ ...‬ﺃﻧﺘﻤﺎ ِﺭﳛ ‪‬ﻲ ﺍﳊﻴﺎﺓ ﻳﻨﻔﺨﺎﻥ ﰲ ﻛﻞ ﻧﻔﺴﻲ‪.‬‬
‫ ﻭﺍﻟﺪ ّ‬
‫ﻱ ﺍﻟﻈﻼﻡ‪ ،‬ﺗﻠﻮّﻧﺎﻥ ﻛﻞ ﻓﺮﺩﻱ‪.‬‬
‫ﱵ‪ ...‬ﺃﻧﺘﻤﺎ ﻧﻮﺭ ‪‬‬
‫ ﺃﺧ ‪‬‬
‫ ﻣﻦ ﻳﻜﻮﻥ ﰲ ﻗﻠﱯ ﺍﻟﻌﻤﻴﻖ‪...‬ﺍﻟﱵ ﺗﺼﺎﺣﺒﲏ ﻛﻞ ﺍﻟﺪﻫﺮ ﺑﺪﻭﻥ ﺍﻟﺘﻌﺐ‪.‬‬
‫ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ﰲ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪.‬‬

‫‪‬‬

‫‪‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬ ‫ﻩ‬

 ‫ﻛﻠﻤﺔ ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﻌﻈﻴﻢ ﺍﻷﻋﻈﻢ‪ ،‬ﺍﳊﻠﻴﻢ ﺍﻷﺣﻠﻢ‪ ،‬ﺍﻟﻜﺮﱘ ﺍﻷﻛﺮﻡ‪ ،‬ﺍﻟﻌﻠﻴﻢ ﺍﻷﻋﻠﻢ‪ ،‬ﺍﻟﺬﻯ‬
‫ﻋﹼﻠﻢ ﺑﺎﻟﻘﻠﻢ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎﱂ ﻳﻌﻠﻢ‪ .‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﻻ ﻧﱯ ﺑﻌﺪﻩ‪ ،‬ﳏﻤﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬
‫ﻟﻘﺪ ﻛﺘﺐ ﺍﻟﻜﺎﺗﺐ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻹﲤﺎﻡ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻷﺧﲑﺓ ﻭﻟﺘﻜﻤﻴﻞ‬
‫ﺷﺮﻁ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﺎﳌﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩ‪‬ﺎ‪ .‬ﻭﻋﺴﻰ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﺎﻓﻌﺎ ﻟﺪﻯ ﺍﻟﺒﺎﺣﺚ ﻭﻛﺬﻟﻚ ﳌﻦ ﺃﺭﺍﺩ ﺍﺯﺩﻳﺎﺩ ﻣﻌﺮﻓﺘﻪ ﰲ ﻫﺬﺍ‬
‫ﺍ‪‬ﺎﻝ‪.‬‬
‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﻌﻴﺪﺍ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﻣﻦ ﰒ ﳛﺘﻮﻯ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻨﻘﺼﺎﻥ‬
‫ﻭﺍﻟﻐﻠﻂ‪ .‬ﻭﺃﻫﺪﻳﺖ ﺷﻜﺮﺍ ﻭﺗﻘﺪﻳﺮﺍ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺗﻜﻢ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﺇﻟﻴﻜﻢ‪:‬‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳊﺎﺝ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﻗﻠﻴﻮﰊ ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﻋﻤﻴﺪ ﻛﻠﻴﺔ‬ ‫‪.١‬‬
‫ﺍﻵﺩﺍﺏ ﲜﺎﻣﻌﺔ ﺳﻮﻧﺎﻥ ﻛﺎﻟﻴﺠﺎﻛﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ –ﺣﺎﻟﻴﺎ‪ -‬ﺍﻟﺬﻱ ﻗﺪ ﻭﺍﻓﻖ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻠﻮﺍﻥ ﺧﲑﻱ ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩ‪‬ﺎ‬ ‫‪.٢‬‬
‫ﺍﻟﺬﻱ ﻗﺪ ﻭﺍﻓﻖ ﻛﺬﻟﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺍﳊﺎﺝ ﳏﻤﺪ ﺣﺒﻴﺐ ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﻣﺸﺮﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬ ‫‪.٣‬‬
‫ﺍﻟﺬﻱ ﻗﺪ ﺑﺬﻝ ﺟﻬﺪﻩ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺈﺷﺮﺍﰲ ﻭﻣﺮﺍﻗﺒﱵ ﰲ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺍﻟﺴﺎﺩﺍﺕ ﺍﻟﻔﻀﻼﺀ ﺍﻷﺳﺎﺗﺬﺓ ﰲ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﰲ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ ﺍﻟﺬﻳﻦ ﺑﺬﻟﻮﺍ‬ ‫‪.٤‬‬
‫ﺟﻬﺪﻫﻢ ﰲ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺫﻭﻱ ﻋﻠﻢ ﻭﺛﻘﺎﻓﺔ ﻭﻣﻌﺮﻓﺔ‪.‬‬
‫ﺍﶈﺒﻮﺑﲔ ﺃﰊ ﺗﻮﻓﻴﻖ ﺃﻭﺗﻮﻣﻮ ﻭ ﺃﻣﻲ ﺳﱵ ﺻﺎﳊﺔ ﺍﻟﻠﺬﻳﻦ ﻳﻬﺘﻤﺎﻥ ﺑﺘﺮﺑﻴﱵ ﻭﺗﺄﺩﻳـﱯ‬ ‫‪.٥‬‬
‫ﺑﺪﻭﻥ ﻣﻠﻞ‪ .‬ﺟﺰﺍﻛﻤﺎ ﺍﷲ ﺧﲑﺍ ﻛﺜﲑﺍ‪.‬‬
‫ﺣﺒﻴﺒﱵ ﻧﻮﺭ ﻋﺎﺷﻴﺔ ﺍﻟﱴ ﻗﺪ ﺻﺎﺣﺒﺘﲏ ﺧﻼﻝ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬ ‫‪.٦‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬ ‫و‬

 ‫‪ .٧‬ﻭﺯﻣﻼﺋﻲ ﺍﻟﻜﺮﻣﺎﺀ ﲨﻴﻊ ﺍﻟﻄﻠﺒﺔ ﰲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩ‪‬ﺎ ﺍﻟﺬﻳﻦ ﻳﺼﺎﺣﺒﻮﻧﲏ‬
‫ﻃﻮﺍﻝ ﺗﻌﻠﻤﻲ ﰲ ﺍﳉﺎﻣﻌﺔ ﻭﲨﻴﻊ ﺃﺻﺪﻗﺎﺋﻲ ﰲ "ﻏﻴﻼﺱ" ﻭ"ﺍﳉﺎﻣﻌﺔ" ﺍﻟﱵ ﱂ ﳝﻜﻦ‬
‫ﺃﻥ ﻳﺬﻛﺮﻫﻢ ﺍﻟﻜﺎﺗﺐ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﻭﺍﺣ ٍﺪ‪.‬‬
‫ﲏ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﺬﻱ ﻗﺪ ﺑ ﹼﺬﻝ ﻣﺎ‬
‫‪ .٨‬ﻭﻋﻠﻰ ﺍﻷﺧﺺ ﺍﻟﺴﻴﺪ ﺍﻟﻔﺎﺿﻞ ﺍﻷﺩﻳﺐ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺒﻨﺘ ّ‬
‫ﺃﻟـ ّﻢ ﺑﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻹﻛﻤﺎﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺃﺷﻜﺮﻛﻢ ﺷﻜﺮﺍ ﺟﺰﻳﻼ ﻭﻛﺜﲑﺍ‪ ،‬ﻣﻊ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺴﻼﻣﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﺁﻣﲔ‪...‬‬
‫ﻭﺃﺧﲑﺍ ﺃﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﺭﺍﺛﺔ ﻣﲏ ﳉﻤﻴﻊ ﺍﻟﻘﺮﺁﺀ ﺍﻷﻋﺰﺍﺀ ﻭﺃﻧﺘﻈﺮ‬
‫ﻛﻞ ﺍﻻﻧﺘﻘﺎﺩ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻷﺟﻞ ﺗﺼﻮﻳﺒﻪ ﻭﺗﺼﺤﻴﺤﻪ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﻘﺎﺩﻣﺔ‪ .‬ﻭﺍﷲ ﻋﻠﻰ ﻣﺎ ﺻﻨﻌﺖ‬
‫ﺃﻋﻠﻢ‪.‬‬

‫ﺟﻮﻛﺠﺎﻛﺮﺗﺎ‪ ١٨ ،‬ﺇﺑﺮﻳﻞ ‪ ٢٠٠٨‬ﻡ‬

‫‪ ١٢‬ﺭﺑﻴﻊ ﺍﻟﺜﺎﱐ ‪ ١٤٢٩‬ﻫـ‬
‫ﺍﻟﺒﺎﺣﺚ‪،‬‬

‫ﺭﺿﻮﺍﻥ ﺍﷲ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬ ‫ز‬

 ‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‬

‫ﺻﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ ‪ ....................................................‬ﺃ‬

‫ﺭﺳﺎﻟﺔ ﺍﳌﺸﺮﻑ ‪ ....................................................‬ﺏ‬
‫ﺻﻔﺤﺔ ﺍﳌﻮﺍﻓﻘﺔ ‪ .....................................................‬ﺝ‬
‫ﺍﻟﺘﺠﺮﻳﺪ ‪............................................................‬ﺩ‬
‫ﺍﻟﺸﻌﺎﺭ ﻭﺍﻹﻫﺪﺍﺀ ‪ ....................................................‬ﻩ‬
‫ﻛﻠﻤﺔ ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ ‪ .................................................‬ﻭ‬
‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ ‪ ...................................................‬ﺡ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﻘﺪﻣﺔ ‪١ ...............................................‬‬

‫ﺃ‪ .‬ﺧﻠﻔﻴﺔ ﺍﳌﺴﺄﻟﺔ ‪١ ................................................‬‬
‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﳌﺴﺄﻟﺔ‪٥ ...............................................‬‬
‫ﺝ‪ .‬ﺃﻏﺮﺍﺽ ﺍﻟﺒﺤﺚ ﻭﻣﻨﺎﻓﻌﻪ ‪٥ ......................................‬‬
‫ﺩ‪ .‬ﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﻜﺘﱯ ‪٦ ..............................................‬‬
‫ﻩ‪ .‬ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ‪٧ ...............................................‬‬
‫ﻭ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪٨ ................................................‬‬
‫ﺯ‪ .‬ﻧﻈﺎﻡ ﺍﻟﺒﺤﺚ ‪١٠ ..............................................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪ :‬ﺩﺭﺍﺳﺔ ﻋﺎﻣﺔ ﻋﻦ ﻗﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ‪١١ ........‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻗﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ‪١١ ................................‬‬
‫ﺃ‪ .‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ‪١١ ...........................‬‬
‫ﺏ‪ .‬ﺗﺎﺭﻳﺦ ﻗﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ‪١٧ .............................‬‬
‫ﺝ‪ .‬ﺃﺋﻤﺔ ﺍﻟﻘﺮﺍﺀ ﻭﺭﻭﺍ‪‬ﺎ ‪١٩ ...............................‬‬

‫ح‬
‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ‪٢٣ ..................................‬‬
‫ﺃ‪ .‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ‪٢٣ .............................‬‬
‫ﺏ‪ .‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻟﺘﺠﻮﻳﺪ ‪٢٤ .....................‬‬
‫ﺝ‪ .‬ﻭﺍﺿﻊ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‪٢٤ ...............................‬‬
‫ﺩ‪ .‬ﺣﻜﻢ ﺗﻌﻠﹼﻢ ﺍﻟﺘﺠﻮﻳﺪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ‪٢٤ .....................‬‬
‫ﻫـ‪ .‬ﻓﺎﺋﺪﺓ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ‪٢٦ ..............................‬‬
‫ﻭ‪ .‬ﻣﺒﺎﺣﺚ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ‪٢٦ ..............................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻘﺎﺑﻞ ﺭﻭﺍﻳﱵ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﻭﺍﻟـﺴﻮﺳﻲ‬
‫ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ ‪٢٧ .................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ‪٢٧ ......‬‬
‫ﺃ‪ .‬ﳐﺎﺭﺝ ﺍﳊﺮﻭﻑ‪٢٧ ....................................‬‬
‫ﺏ‪ .‬ﺻﻔﺎﺕ ﺍﳊﺮﻭﻑ ‪٣١ .................................‬‬
‫ﺝ‪ .‬ﺃﺣﻜﺎﻡ ﺗﺮﻛﻴﺐ ﺍﳊﺮﻭﻑ ‪٣١ ..........................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩ ﺍﻻﺧﺘﻼﻑ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ‪٤٨ .......‬‬
‫ﺃ‪ .‬ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪٤٨ ...................................‬‬
‫ﺏ‪ .‬ﺍﻟﻨﺎﺣﻴﺔ ﺍﻷﺣﻴﺎﺋﻴﺔ ‪٥١ .................................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﺧﺘﺘﺎﻡ ‪٥٣ ..............................................‬‬
‫ﺃ‪ .‬ﺍﻻﺳﺘﻨﺘﺎﺝ ‪٥٣ .........................................‬‬
‫ﺏ‪ .‬ﺍﻻﻗﺘﺮﺍﺡ ‪٥٨ ........................................‬‬
‫ﺛﺒﺖ ﺍﳌﺮﺍﺟﻊ‬
‫ﺍﳌﻠﺤﻘﺎﺕ‬
‫ﺗﺮﲨﺔ ﺍﻟﺒﺎﺣﺚ‬

‫ط‬
‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬
 ‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﻣﻘﺪﻣﺔ‬

‫ﺃ‪ .‬ﺧﻠﻔﻴﺔ ﺍﳌﺴﺄﻟﺔ‬

‫ﺇ ﹼﻥ ﺍﻷﺻﻞ ﺍﻷﺳﺎﺳﻲ ﻟﻈﻬﻮﺭ ﺍﻹﺳﻼﻡ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﺃﻭﺣﻴﺖ ﺇﱃ ﺭﺳﻮﻟﻪ‬
‫ﺑﻮﺍﺳﻄﺔ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻧﺰ‪‬ﻝ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺁﻳﺔ ﺑﻌﺪ ﺁﻳﺔ ﺣﺠ ﹰﺔ ﻋﻠﻰ‬
‫ﻧﺒﻮﺗﻪ ﻭﻛﻤﺎﻝ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ .‬ﺣﻴﺜﻤﺎ ﺍﻧﺘﺸﺮ ﺍﻹﺳﻼﻡ ﺳ‪‬ﻤﻌﺖ ﻗﺮﺍﺀﺍﺕ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ﻓﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ .‬ﻟﻘﺪ ﻭﺿﺤﺖ ﺃﳘﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻛﺄﺳﺎﺱ ﺷﺮﻋﻲ‬
‫ﻱ‪.‬‬
‫ﻭﻣﻨﻬﺞ ﺍﻷﻣﺔ ﺍﳊﻴﻮ ‪‬‬
‫ﻭﰲ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﺃ ﹼﻥ ﻟﻔﻆ "ﻗﺮﺁﻥ" ﻣﺼﺪﺭ ﻣﻦ ﻗﺮﺃ ﻳﻘﺮﺃ ﻭﻣﻌﻨﺎﻩ ﻗﺮﺍﺀﺓ‬
‫ﻭﺃﻣ‪‬ﺎ ﻣﻌﻨﺎﻩ ﺍﻹﺻﻄﻼﺣﻲ ﻓﻬﻮ ﻛﻼﻡ ﺍﷲ ﺍﳌﻌﺠﺰ ﺍﳌﱰﹼﻝ ﻋﻠﻰ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﳌﺮﺳﻠﲔ ﺑﻮﺍﺳﻄﺔ ﺟﱪﻳﻞ ﺍﳌﻜﺘﻮﺏ ﰲ ﺍﳌﺼﺎﺣﻒ ﺍﳌﻨﻘﻮﻝ ﺇﻟﻴﻨﺎ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺍﳌﺘﻌﺒﺪ‬
‫‪١‬‬
‫ﺑﺘﻼﻭﺗﻪ‪.‬‬
‫ﻟﻘﺪ ﻭﺟﺪ ﰲ ﺩﺭﺍﺳﺔ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﲰﻲ ﺑﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺃﻣﺎ‬
‫ﻗﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻓﻬﻲ ﻭﺟﻮﻩ ﳐﺘﻠﻔﺔ ﰲ ﺍﻷﺩﺍﺀ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻰ ﺍﻟﺼﻮﺗﻴﺔ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺘﺼﺮﻳﻔﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﻨﺤﻮﻳﺔ‪ ٢.‬ﻭﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻠﹼﻤﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﻔﺴﻪ‬
‫ﻭﻫﻮ ﺳﻨﺔ ﻣﺘﺒﻌﺔ ﺗﺪﻝ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﻗﺮﺍﺀﺓ ﲨﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﻖ‬

‫‪١‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪) ،‬ﻣﻜﺔ‪ :‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ (١٩٨٥ ،‬ﺹ‪.٨ .‬‬
‫‪ ٢‬ﺭﺯﻕ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﺀﺍﺕ‪ :‬ﻣﺪﺧﻞ ﻭﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ‪ ) ،‬ﻣﻜﺔ ﻣﻜﺮﻣﺔ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻔﻴﺼﻠﻴﺔ‪ (١٩٩٤ ،‬ﻁ‪.‬‬
‫‪ ،٢‬ﺹ‪.٢٧ .‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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 ‫‪٢‬‬

‫ﺑﻮﺣﻲ ﺍﻟﻘﺮﺁﻥ ﻛ ﹼﻞ ﺍﻟﺘﻌﻠﻴﻖ‪ .‬ﻟﻘﺪ ﻧﺰ‪‬ﻟﺖ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻦ ﻃﺮﻳﻘﺔ ﺷﻔﻮﻳﺔ ﻭﻛﺎﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﺘﻠﻮﻫﺎ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ‪ .‬ﺇ ﹼﻥ ﺩ ﹼﻝ ﺫﻟﻚ ﻋﻠﻰ ﺷﻲﺀ‬
‫ﻓﺈﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳ‪‬ﺠﻬ‪‬ﺰ ﺍﻟﻨﺼﻮﺹ ﻭﻃﺮﻳﻘﺔ ﻗﺮﺍﺀﺍ‪‬ﺎ ﺇﱃ ﺃﻣ‪‬ﺘﻪ ﻣﻌﹰﺎ‪.‬‬
‫ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﻋﻤﺮ ﻭﻫﺸﺎﻡ ﺑﻦ ﺍﳊﺎﻛﻢ ﻋﻦ ﻗﺮﺍﺀﺓ ﻗﻄﻌﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﻣﻊ ﺃﻥ ﻛﻼﳘﺎ ﻗﺪ ﺗﻌﻠﹼﻤﺎ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻭﺳﺄﻝ ﻋﻤﺮ ﻫﺸﺎﻣﺎ ﻋﻤﻦ‬
‫ﺍﻟﺬﻱ ﻋﻠﹼﻤﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﻧﻪ ﻗﺪ ﻋﻠﹼﻤﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻋﺎﱏ ﻣﻨﻬﺎ‬
‫ﰊ ﺑﻦ ﻛﻌﺐ‪ .‬ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺼﻨﻊ ﻣﻨﻬﺠﺎ ﺩﺭﺍﺳﻴﺎ ﰲ‬ ‫ﻛﺬﻟﻚ ﺃ ‪‬‬
‫ﻗﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ﺇ ﹼﻻ ﺃ‪‬ﺎ ﻭﺭﺍﺛﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﲨﻴﻌﻬﺎ‪.‬‬
‫ﺗﻔﺮﻕ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺍﻷﻣﺼﺎﺭ ﻣﻊ ﺍﻟﻔﺘﻮﺡ ﻓﺄﺧﺬ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﰲ‬
‫ﺍﻷﺩﺍﺀ ﻳﺸﺘﺪ‪ ،‬ﺣﺘ‪‬ﻰ ﺇﺫﺍ ﻛﺎﻥ ﺳﻨﺔ ﺛﻼﺛﲔ ﻣﻦ ﺍﳍﺠﺮﺓ ﺍﺟﺘﻤﻊ ﰲ ﻏﺰﻭ ﺃﺫﺭﺑﻴﺠﺎﻥ‬
‫ﻭﺃﺭﻣﻴﻨﻴﺔ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺍﺳﺘﻤﻊ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﻭﻫﻢ ﻳﺘﻠﻮﻥ ﺍﻟﺬﻛﺮ‬
‫ﺍﳊﻜﻴﻢ ﻓﻼﺣﻈﻮﺍ ﲨﻴﻌﺎ ﻭﺟﻮﻫﺎ ﻣﻦ ﺍﳋﻼﻑ‪ ،‬ﻭﺗﻨﺎﺯﻋﻮﺍ ﺣﱴ ﻛﺎﺩ ﻳﻜﻔﹼﺮ ﺑﻌﻀﻬﻢ‬
‫ﺑﻌﻀﺎ‪ .‬ﻭﻛﺎﻥ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻣﻌﻬﻢ ﻓﻬﺎﻟﹶﻪ ﻫﺬﺍ ﺍﳋﻼﻑ ﻭﺧﺸﻲ ﺗﻔﺎﺭﻗﻬﻢ‬
‫ﻓﺮﻛﺐ ﺇﱃ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪" ،‬ﺃﺩﺭ ‪‬ﻙ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ ﻗﺒﻞ ﺃﻥ ﳜﺘﻠﻔﻮﺍ ﺍﺧﺘﻼﻑ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ".‬ﻭﺃﺑﻠﻐﻪ ﺧﻼﻑ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ .‬ﻭﻓﺰﻉ ﻋﺜﻤﺎﻥ ﻟﺬﻟﻚ ﻓﺰﻋﺎ ﺷﺪﻳﺪﺍ‬
‫ﹼﰒ ﺃﺭﺳﻞ ﺇﱃ ﺍﻟﺴﻴﺪﺓ ﺣﻔﺼﺔ ﺃﻥ ﺗﺮﺳﻞ ﺇﻟﻴﻪ ﺑﺼﺤﻒ ﺍﻟﻘﺮﺁﻥ ﻷﻥ ﻳﻨﺴﺨﻬﺎ ﰒ‬
‫ﻳﺮﺩﻫﺎ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻓﺄﻣﺮ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺃﻥ ﻳﻨﺴﺨﻬﺎ ﰲ ﺍﳌﺼﺎﺣﻒ ﻭﺿ ‪‬ﻢ ﺇﻟﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺍﻟﺰﺑﲑ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﻭﻳﺄﻣﺮﻫﻢ ﺑﺄﻥ‬
‫ﻳﻜﺘﺒﻮﻫﺎ ﺑﻠﺴﺎﻥ ﻗﺮﻳﺶ ﻟﻮ ﻭﺟﺪ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻷ‪‬ﻢ ﻧﺰﻝ ﺑﻠﺴﺎ‪‬ﻢ‪ .‬ﻓﻜﺘﺒﻮﺍ ﲦﺎﻧﻴﺔ‬
‫ﻣﺼﺎﺣﻒ ﻭﻭﺟ‪‬ﻪ ﻣﻨﻬﺎ ﲟﺼﺤﻒ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻭﺑﺜﺎ ٍﻥ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ﻭﺑﺜﺎﻟﺚ ﺇﱃ ﺍﻟﺸﺎﻡ‬
‫ﻭﺑﺮﺍﺑﻊ ﺇﱃ ﻣﻜﺔ ﻭﲞﺎﻣﺲ ﺇﱃ ﺍﻟﻴﻤﻦ ﻭﺑﺴﺎﺩﺱ ﺇﱃ ﺍﻟﺒﺤﺮﻳﻦ ﻭﺗﺮﻙ ﻣﺼﺤﻔﺎ‬
‫ﺑﺎﳌﺪﻳﻨﺔ ﻭﺃﻣﺴﻚ ﻟﻨﻔﺴﻪ ﻣﺼﺤﻔﺎ ﲰﻲ ﺑـ "ﺍﻹﻣﺎﻡ"‪ .‬ﻭﺃﻣﺮ ﺑﺈﺣﺮﺍﻕ ﻣﺎ ﻋﺪﺍ ﻫﺬﺍﻩ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺍﳌﺼﺎﺣﻒ‪ ،‬ﻓﺄﺣﺮﻗﺖ ﻣﺼﺎﺣﻒ ﻟﺒﻌﺾ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ‬

‫ﻣﻦ ﺣﺮﻕ ﻣﺼﺤﻔﻲ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺣﱴ ﻻ ﻳﺪﻉ ﻓﺮﺻﺔ‬
‫ﻱ ﺧﻼﻑ ﳑﻜﻦ‪ .‬ﻭﺃﻣﺮ ﺍﳌﻘﺮﺋﲔ ﰲ ﻛﻞ ﺍﻷﻣﺼﺎﺭ ﺃﻥ ﻳﺘﻤﺴﻜﻮﺍ ﺑﺘﻠﻚ‬ ‫ﻷ‪‬‬
‫‪٣‬‬
‫ﺍﳌﺼﺎﺣﻒ ﻭﺃﻥ ﻳﻘﺮﺅﻭﺍ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺣﺮﻭﻓﻬﺎ‪.‬‬
‫ﻭﺑﻌﺪ ﻣﺮﻭﺭ ﺍﻷﺯﻣﺎﻥ ﻇﻬﺮﺕ ﻣﺸﻜﻠﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻋﺎﻧﺖ ﻣﻨﻬﺎ ﺍﻷﻋﺠﺎﻡ ﻭﻫﻲ‬
‫ﺻﻌﺒﺔ ﻭﻏﻠﻂ ﰲ ﻗﺮﺍﺀﺓ ﺗﻠﻚ ﺍﳌﺼﺎﺣﻒ ﻷ‪‬ﺎ ﱂ ﺗﻜﻦ ﻣﺪﻭ‪‬ﻧﺔ ﺑﺎﻷﺷﻜﺎﻝ‪ .‬ﻟﺬﻟﻚ‬
‫ﻛﺘﺒﻬﺎ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ﻣﺸ ﱠﻜﻠ ﹰﺔ ﻋﻠﻰ ﺃﻣﺮ ﺣﺎﻛﻢ ﺍﻟﺒﺼﺮﺓ ﺯﻳﺎﺩ ﺑﻦ ﲰ‪‬ﻴﺔ ﰲ ﻋﻬﺪ‬
‫ﺍﳋﻠﻴﻔﺔ ﻣﻌﺎﻭﻳﺔ )‪٦٨٠ - ٦٦١‬ﻡ(‪ .‬ﻭﺑﺎﻟﺘﺎﱄ ﻛﺎﻥ ﺇﺻﻼﺡ ﻛﺘﺎﺑﺔ ﺍﳌﺼﺤﻒ ﻳﻘﻮﻡ‬
‫‪‬ﺎ ﻧﺼﺮ ﺑﻦ ﻋﺎﺻﻢ ﻭﳛﻲ ﺑﻦ ﻳﻌﻤﺮ ﰲ ﻋﻬﺪ ﺍﳋﻠﻴﻔﺔ ﻋﺒﺪ ﺍﳌﺎﻟﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‬
‫‪٤‬‬
‫)‪ ٧٠٥ -٦٨٥‬ﻡ(‬
‫ﻭﻛﺎﻥ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﻇﻬﺮﺕ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺪﻳﺪﺓ ﺇ ﹼﻻ ﺃﻧﻪ ﻗﺪ ﺍﺗﻔﻖ‬
‫ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺳﺒﻊ ﻗﺮﺍﺀﺍﺕ ﻣﺘﻮﺍﺗﺮﺓ ﻭﻣﺸﻬﻮﺭﺓ ﺍﻟﱵ ﻋ‪‬ﺮﻓﺖ ﺑـ "ﺍﻟﻘﺮﺍﺀﺍﺕ‬
‫ﺍﻟﺴﺒﻊ"‪ ،‬ﺭﻏﻢ ﺃﻥ ﻫﻨﺎﻙ ﺁﺭﺍﺀ ﳐﺘﻠﻔﺔ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﺃﻫﻲ ﺳﺒﻌﺔ ﺃﺣﺮﻑ‬
‫ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) ‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺃﻧﺰﻝ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ ﻓﺎﻗﺮﺀﻭﺍ‬
‫ﻣﺎ ﺗﻴﺴﺮ ﻣﻨﻪ(( ﺃﻡ ﻟﻴﺴﺖ ﲟﺎ ﻗﺼﺪ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﳉﻤﻴﻊ ﺍﻟﻘﺮ‪‬ﺍﺀ ﻗﻮﺍﻋﺪ ﳐﺘﻠﻔﺔ ﰲ ﻗﺮﺍﺀﺍ‪‬ﻢ‪ .‬ﻭﻣﻦ ﺃﻧﻮﺍﻉ‬
‫ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻫﻨﺎﻙ ﻣﺎ ﻳﺴﻤﻰ ﺑﻌﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‪ .‬ﻭﺃﻣ‪‬ﺎ ﻭﺟﻪ ﺗﺴﻤﻴﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‬
‫ﺑﺎﻟﺘﺠﻮﻳﺪ ﻓﻸﻧﻪ ﻳﻌ ‪‬ﺮﻑ ﺍﳌﺴﻠﻤﲔ ﻛﻴﻒ ﻳﻨﻄﻘﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﻄﻘﺎ ﳎﻮﺩﺍ ﻣﺘﻘﻨﺎ‬
‫‪٥‬‬
‫ﺟﻴﺪﺍ‪ ،‬ﻣﺸﺘﻤﻼ ﻋﻠﻰ ﻣﺎ ﳚﺐ ﰲ ﺍﻟﺘﻼﻭﺓ ﻭﻣﺎ ﻳﺴﺘﺤﺴﻦ‪.‬‬

‫‪ ٣‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺑﺪﻭﻥ ﺍﻟﺴﻨﺔ( ﺹ‪.١١ .‬‬
‫‪٤‬‬
‫‪Departemen Pendidikan Nasional, Ensiklopedi Islam, (Jakarta: PT. Ichtiar Baru Van‬‬
‫‪Hoeve, ٢٠٠٣) hlm. ١٣٨.‬‬
‫‪ ٥‬ﺃﲪﺪ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﺴﻤﻴﻊ‪ ،‬ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﰲ ﻣﻘﺪﻣﺎﺕ ﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻓ ‪‬ﻦ ﺍﻟﺘﺠﻮﻳﺪ‪) ،‬ﺑﺪﻭﻥ ﺍﳌﻄﺒﻌﺔ ﻭﺍﻟﺴﻨﺔ(‪،‬‬
‫ﺹ‪.١٦ .‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺍﻧﻄﻼﻗﺎ ﻋﻠﻰ ﻣﺎ ﺫﹸﻛﺮ ﺳﺎﺑﻘﹰﺎ ﻓﺄﺭﺍﺩ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﻳﺘﻜﻠﻢ ﻋﻦ ﻭﺟﻮﻩ‬

‫ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻣﺎ ﻳﺴﺒﺐ ﻭﺟﻮﺩ‬
‫ﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ‪ .‬ﻭﰲ ﺗﺮﻛﻴﺰ ﺍﻟﺒﺤﺚ ﻭﺩﻗﹼﺘﻪ ﺃﺭﺍﺩ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﻳﻘﺎﺑﻞ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‬
‫ﰲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﺑﻌﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﺃﰊ ﻋﻤﺮﻭ ﻓﺤﺴﺐ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺩﻭﺍﻓﻊ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻣﺎﻣﲔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻲ‪:‬‬
‫ﺃﻭﻻ‪ ،‬ﺃ ﹼﻥ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻗﺪ ﻗﺮﺃ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﺣﺪ‬
‫ﺃﺋﻤﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺑﺎﻟﻜﻮﻓﺔ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻗﺪ ﻗﺮﺃ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﻣﻦ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺑﺎﻟﺒﺼﺮﺓ‪ ،‬ﻟﺬﻟﻚ ﰲ ﲣﻤﲔ ﺍﻟﻜﺎﺗﺐ ﻫﻨﺎﻙ ﺍﺧﺘﻼﻑ‬
‫ﻛﺜﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﺑﻴﻨﻬﻤﺎ ﻛﻤﺎ ﺍﺧﺘﻠﻒ ﻋﻠﻤﺎﺀ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ ﰲ ﻋﻠﻢ‬
‫ﲨﺎ‪.‬‬
‫ﺍﻟﻨﺤﻮ ﺍﺧﺘﻼﻓﺎ ‪‬‬
‫ﺛﺎﻧﻴﺎ‪ ،‬ﺃ ﹼﻥ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ‬
‫ﻛﺎﺩﺕ ﺃﻥ ﺗﻨﺘﺸﺮ ﰲ ﲨﻴﻊ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻟﺬﻟﻚ ﺃﺭﺍﺩ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﻳﻘﺎﺑﻠﻪ‬
‫ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮ ﺍﻟﱵ ﺗﻨﺤﺼﺮ‬
‫ﺍﻧﺘﺸﺎﺭﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﺧﺘﻼﻓﻬﻤﺎ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﻟﻘﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻋﻦ‬
‫ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ ﻗﺎﻋﺪﺓ ﺍﻹﺩﻏﺎﻡ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻤ‪‬ﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﻋﺎﺻﻢ‪ .‬ﺇ ﹼﻥ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ ﻣﺬﻛﻮﺭ ﺃﻧﻪ ﺇﺫﺍ ﺍﻟﺘﻘﻰ‬
‫ﺍﳊﺮﻓﺎﻥ ﻭﳘﺎ ﻣﻦ ﻛﻠﻤﺘﲔ ﻋﻠﻰ ﻣﺜﺎﻝ ﻭﺍﺣﺪ ﻣﺘﺤﺮﻛﲔ ﹸﺃﺳﻜﻦ ﺍﻷﻭﻝ ﻭﺃﺩﻏﻢ ﰲ‬
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‫ﺍﻟﺜﺎﱐ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ‪‬ﺃﺣﻞ ﻟﻜﻢ‪ ٦‬ﺍﻟﱵ ﺗﻘﺮﺃ )ﺃﹸ ِﺣﻠﱠﻜﹸ ‪‬ﻢ( ﻭ‪‬ﻣﺲ ﺳﻘﺮ‪‬‬
‫ﺴ ﹶﻘ ‪‬ﺮ(‪ .‬ﻭﺃﻣ‪‬ﺎ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﻓﻠﻴﺲ ﻫﻨﺎﻙ‬ ‫ﺍﻟﱵ ﺗﻘﺮﺃ ) ‪‬ﻣ ‪‬‬
‫ﺲ ‪‬ﺳ ﹶﻘ ‪‬ﺮ(‪.‬‬
‫ﺇﺩﻏﺎﻡ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﻘﺮﺃ )ﹸﺃ ِﺣ ﱠﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ( ﻭ) ‪‬ﻣ ‪‬‬
‫‪ ٦‬ﺍﻟﺒﻘﺮﺓ‪.١٨٧ :‬‬
‫‪ ٧‬ﺍﻟﺒﻘﺮﺓ‪.٤٨ :‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻼﻑ ﺍﻟﺬﻱ ﻳﻘﻊ ﰲ ﳎﺎﻝ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‪ ،‬ﺃﺭﺍﺩ ﺍﻟﻜﺎﺗﺐ‬
‫ﺃﻥ ﻳﺪﺭﺱ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﺑﲔ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﻭﺭﻭﺍﻳﺔ‬
‫ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ‪.‬‬

‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﳌﺴﺄﻟﺔ‬

‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺧﻠﻔﻴﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻓﺎﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺳـﺘﺠﺎﺏ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﻫﻲ‪:‬‬
‫‪ .١‬ﻛﻴﻒ ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳـﺪ ﺑـﲔ‬
‫ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﻭﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟـﺴﻮﺳﻲ ﻋـﻦ‬
‫ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ؟‬
‫‪ .٢‬ﻣﺎ ﻫﻲ ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻑ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﰲ ﺭﻭﺍﻳﺔ ﻫﺬﻳﻦ ﺍﻹﻣﺎﻣﲔ؟‬

‫ﺝ‪ .‬ﺃﻏﺮﺍﺽ ﺍﻟﺒﺤﺚ ﻭﻣﻨﺎﻓﻌﻪ‬

‫ﻭﺃﻣ‪‬ﺎ ﺃﻏﺮﺍﺽ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻲ ﻛﺎﻵﰐ‪:‬‬
‫‪ .١‬ﻣﻌﺮﻓﺔ ﻭﺟﻮﻩ ﺗﺸﺎﺑﻪ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﺑﲔ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﻋﺎﺻﻢ ﻭﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ ﻭﻛﺬﻟﻚ ﺍﺧﺘﻼﻓﻪ‪.‬‬
‫‪ .٢‬ﻣﻌﺮﻓﺔ ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻑ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﰲ ﺭﻭﺍﻳﺔ ﻫﺬﻳﻦ ﺍﻹﻣﺎﻣﲔ‪.‬‬
‫ﻭﺃ ‪‬ﻣﺎ ﻣﻨﺎﻓﻌﻪ ﻓﻬﻲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .١‬ﺯﻳﺎﺩﺓ ﺍﳌﻌﺎﺭﻑ ﺑﺪﺭﺍﺳﺔ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻠﻰ ﺍﻷﺧﺺ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‪.‬‬
‫‪ .٢‬ﺗﻄﻮﻳﺮ ﺩﺭﺍﺳﺔ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺧﺎﺻ ﹰﺔ‪ ،‬ﻭﺗﺰﻳﻴﺪ ﺍﳌﺮﺍﺟﻊ‬
‫ﻋﻦ ﺩﺭﺍﺳﺔ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻟﻠﺒﻴﺌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺩ‪ .‬ﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﻜﺘﱯ‬

‫ﺑﻌﺪ ﺃﻥ ﻳﻼﺣﻆ ﺍﻟﻜﺎﺗﺐ ﻭﻳﻔﺘﺶ ﻋﻦ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺑﻴﺌﺔ ﻛﻠﻴﺔ‬
‫ﺍﻵﺩﺍﺏ ﻓﻮﺟﺪ ﺍﻟﻜﺎﺗﺐ ﲝﻮﺛﺎ ﻋﺪﻳﺪﺓ ﻋﻦ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻣﻨﻬﺎ ﻣﺎ ﻛﺘﺒﻪ ﺭﺍﺳﺦ‬
‫ﳏﻠﹼﻲ ﺳﻨﺔ ‪ ٢٠٠٧‬ﺍﻟﺬﻱ ﲢﺖ ﺍﻟﻌﻨﻮﺍﻥ "ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺣﻴﺚ ﺃﺻﻮﺍ‪‬ﺎ )ﺩﺭﺍﺳﺔ‬
‫ﲢﻠﻴﻠﻴﺔ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﺍﺕ("‪ .‬ﺗﻜﻠﹼﻢ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻦ ﺗﺸﻜﻴﻞ ﺍﻷﺻﻮﺍﺕ ﺍﻟﺬﻱ‬
‫ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ﻣﺴﺘﺨﺪﻣﹰﺎ ﺍﻗﺘﺮﺍﺏ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻓﻴﻤﺎ ﳜﺺ ﺑﺎﻟﻔﻮﻧﻮﻟﻮﺟﻴﺎ‬
‫ﻛﺤﻞ ﻣﺸﺎﻛﻞ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪.‬‬
‫ﻭﺍﻟﺒﺤﺚ ﺍﻵﺧﺮ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻣﺎ ﻛﺘﺒﺘﻪ ﺃﻡ ﻧﺎﺿﺮﺓ ﺍﻟﺬﻱ ﲢﺖ‬
‫ﺍﻟﻌﻨﻮﺍﻥ "ﺍﻟﺴﻜﺘﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ )ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﳓﻮﻳﺔ("‪ .‬ﺗﻜﻠﻢ‬
‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺴﻜﺘﺔ ﻛﻄﺒﻴﻌﺔ ﻗﺮﺍﺀﺓ ﺣﻔﺺ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﻌﻠﻢ ﺍﻟﻨﺤﻮ ﻛﺎﻟﻌﺒﺎﺭﺓ‬
‫ﻭﺍﳉﻤﻠﺔ ﻭﺍﻟﻜﻼﻡ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻮﻇﻴﻔﺔ ﻭﺍﻟﻄﺒﻘﺔ ﻭﺍﻟﻔﺼﻴﻠﺔ ﺍﻟﱵ ﺗﻈﻬﺮ‬
‫ﺇﻋﻼﻥ ﺁﺧﺮ ﻭﻫﻮ ﻧﻘﻄﺔ ﺍﺗ‪‬ﺼﺎ ٍﻝ‪.‬‬
‫ﻭﺍﻟﺒﺤﺚ ﺍﻟﺘﺎﱄ ﻣﺎ ﻛﺘﺒﻪ ﻟﺒﻴﺐ ﺳﻌﻴﺪ ﻋﻦ "ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﳌﺘﻮﺍﺗﺮﺓ‬
‫ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻄﱪﻱ ﺍﳌﻔﺴﺮ"‪ .‬ﻟﻘﺪ ﺗﻜﻠﹼﻢ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻄﱪﻱ ﻣﻘﺎﺑﻠﺔ‬
‫ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻷﺧﺮﻯ ﻣﻦ ﺣﻴﺚ ﻣﻌﺎﻧﻴﻬﺎ‪.‬‬
‫ﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻫﻨﺎﻙ ﻛﺘﺐ ﻋﻠﻤﻴﺔ ﺃﺧﺮﻯ ﺗﺘﻌﻠﻖ ﺑﻌﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺮﺍﺀﺍﺗﻪ‬
‫ﻭﻛﺬﻟﻚ ﻋﻦ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‪ .‬ﻣﻨﻬﺎ ﻣﺎ ﻛﺘﺒﻪ ﳏﻤﺪ ﻧﺒﻬﺎﻥ ﺑﻦ ﺣﺴﲔ ﺍﻟﺬﻱ ﲢﺖ‬
‫ﺍﻟﻌﻨﻮﺍﻥ )‪ (١‬ﺣﺴﻦ ﺍﳉﻼﺀ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‬
‫ﻭ)‪ (٢‬ﺍﳌﺬ ﱢﻛﺮﺓ ﰲ ﺍﻟﺘﺠﻮﻳﺪ‪ :‬ﲡﻮﻳﺪ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ ﻃﺮﻳﻖ ﺍﳊﺮﺯ‪ .‬ﻫﺬﺍﻥ‬
‫ﺍﻟﻜﺘﺎﺑﺎﻥ ﻳﺘﻜﻠﻤﺎﻥ ﻋﻦ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﰲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ ﻭﺭﻭﺍﻳﺔ‬
‫ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﻛﻼﻣﺎ ﻣﺘﻔﺮﻗﺎ ﻭﱂ ﻳﺪﺭﺳﺎ ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﻟﻨﻴﻞ ﻭﺟﻮﻩ‬
‫ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ﺑﲔ ﻫﺬﻳﻦ ﺍﻹﻣﺎﻣﲔ‪.‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺃﺭﺍﺩ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﻳﺒﺤﺚ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﻋﻨﺪ ﺭﻭﺍﻳﺔ‬
‫ﻫﺬﻳﻦ ﺍﻹﻣﺎﻣﲔ ﺣﻔﺺ ﻭﺍﻟﺴﻮﺳﻲ ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﻟﻨﻴﻞ ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ‬
‫ﻭﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ﻭﻛﺬﻟﻚ ﳌﻌﺮﻓﺔ ﺃﺳﺒﺎﺏ ﻇﻬﻮﺭ ﻭﺟﻮﻩ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ‪ .‬ﺭﻏﻢ‬
‫ﺃﻧﻪ ﻛﺬﻟﻚ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻜﺎﺗﺐ ﻫﺬﻳﻦ ﺍﻟﻜﺘﺎﺑﲔ ﶈﻤﺪ ﻧﺒﻬﺎﻥ ﻛﺎﳌﺮﺍﺟﻊ ﺍﻷﺳﺎﺳﻴﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻩ‪ .‬ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ‬
‫ﺗﺸﺘﻤﻞ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻠﻐﻮﻳﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﲬﺴﺔ ﳎﺎﻻﺕ ﻭﻫﻲ )‪(١‬‬
‫ﲨﻊ ﺍﻷﻟﻔﺎﻅ‪ (٢) ،‬ﻭﺿﻊ ﺍﻟﻘﻮﺍﻋﺪ‪ (٣) ،‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪(٤) ،‬‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺒﻼﻏﻴﺔ ﻭ)‪ (٥‬ﺍﻟﺪﺭﺍﺳﺔ ﺍﻷﺩﺑﻴﺔ ﺍﻟﻨﻘﺪﻳﺔ‪ ٨.‬ﻭﻳﻘﻮﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺑﻌﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪.‬‬
‫ﻭﺍﺣﺘﻮﺕ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻠﻰ ﻋﺪﺓ ﺍﳌﺒﺎﺣﺚ ﻣﻨﻬﺎ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻘﺮﺍﺀﺓ‬
‫ﻭﻧﺸﺄ‪‬ﺎ‪ ،‬ﻭﺃﺋﻤﺔ ﺍﻟﻘﺮﺍﺀ ﻭﺭﻭﺍﻳﺎﻫﺎ‪ ،‬ﻭﻋﺪﺩ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‬
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‫ﺍﻟﺴﺒﻊ‪ ،‬ﻭﺗﺮﺗﻴﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﺵ‪ ،‬ﻭﺭﺳﻢ ﺍﳌﺼﺤﻒ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﺭﺍﺩ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﻳﺮﻛﺰ ﰲ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻘﺮﺍﺀﺕ ﻭﻫﻮ ﻋﻠﻢ ﺗﺮﺗﻴﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺍﺷﺘﻬﺮ ﺑﻌﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‪ .‬ﻭﲰﻲ ﻋﻠﻢ ﺗﺮﺗﻴﻞ‬
‫ﺍﻟﻘﺮﺁﻥ ﺑﻌﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﻷﻧﻪ ﻳﻌﺮﻑ ﺍﳌﺴﻠﻤﲔ ﻛﻴﻒ ﻳﻨﻄﻘﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﻄﻘﺎ‬
‫ﳎﻮﺩﺍ ﻣﺘﻘﻨﺎ ﺟﻴﺪﺍ‪ ،‬ﻣﺸﺘﻤﻼ ﻋﻠﻰ ﻣﺎ ﳚﺐ ﰲ ﺍﻟﺘﻼﻭﺓ ﻭﻣﺎ ﻳﺴﺘﺤﺴﻦ‪ ١٠.‬ﻭﲰﻲ‬
‫ﻛﺬﻟﻚ ﺑﻔ ‪‬ﻦ ﺍﻷﺩﺍﺀ ﻷﻧﻪ ﻳﻌﺮﻑ ﺍﳌﺴﻠﻤﲔ ﻛﻴﻒ ﻳﻨﻄﻘﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺆﺩﻭﻧﻪ‬
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‫ﺃﺩﺍﺀ ﺳﻠﻴﻤﺎ‪.‬‬

‫‪ ٨‬ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺣﺎﻣﺪ ﻫﻼﻝ‪ ،‬ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺑﲔ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﻷﺯﻫﺮ‪ (١٨٨٦ ،‬ﻁ‪ ،٢ .‬ﺹ‪.‬‬
‫‪.٤٧‬‬
‫ﺭﺯﻕ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﺀﺍﺕ‪ :‬ﻣﺪﺧﻞ ﻭﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ‪ ،‬ﺹ‪.١١ .‬‬ ‫‪٩‬‬

‫‪ ١٠‬ﺃﲪﺪ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﺴﻤﻴﻊ‪ ،‬ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﰲ ﻣﻘﺪﻣﺎﺕ ﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻓ ‪‬ﻦ ﺍﻟﺘﺠﻮﻳﺪ‪ ،‬ﺹ‪.١٦ .‬‬
‫‪ ١١‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﻭ‪ .‬ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ‬

‫ﺇﻥ ﺍﳌﻨﻬﺢ ﻋﻤﻠﻴﺔ ﻭﻣﺒﺪﺃ ﻭﻃﺮﻳﻘﺔ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺍﻟﻜﺎﺗﺐ ﻻﻗﺘﺮﺍﺏ ﺍﳌﺴﺎﺋﻞ‬
‫ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺇﺟﺎﺑﺘﻬﺎ‪ ١٢.‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺭﺃﻯ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻃﺮﻳﻘﺔ ﺍﻟﻌﻤﻞ‬
‫ﻭﺧﻄﻮﺍﺗﻪ ﺍﻟﱵ ﺗ‪‬ﺮﻛﹼﺐ ﻣﻨﻈﻤ ﹰﺔ ﻷﺟﻞ ﻓﻬﻢ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺃﻏﺮﺍﺽ‬
‫‪١٣‬‬
‫ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻣﻌﺮﻭﻑ ﺃ ﹼﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻨﻬﺞ ﰲ ﻛﻞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻣﻬﻢ ﺟ ‪‬ﺪﹰﺍ ﻷﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﺒﺤﺚ ﻣﻨﻈﻤﺎ‪ .‬ﻭﻟﺬﻟﻚ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻜﺎﺗﺐ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ‬
‫ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .١‬ﻧﻮﻉ ﺍﻟﺒﺤﺚ‬
‫ﻭﳕﻂ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻮ ﲝﺚ ﻣﻜﺘﱯ ﻳﻌﲎ ﺍﻟﺒﺤﺚ ﻭﺍﳌﻄﺎﻟﻌﺔ ﰲ ﺍﻟﻜﺘﺐ‬
‫ﺍﳌﺘﻨﻮﻋﺔ ﻭﺍ‪‬ﻼﺕ ﻭﺍﻟﻜﺘﺐ ﺍﻷﺧﺮﻯ ﺍﳌﻨﺎﺳﺒﺔ ﲟﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‪.‬‬
‫‪ .٢‬ﻃﺮﻳﻘﺔ ﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ‬
‫ﻻ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻜﺎﺗﺐ ﺍﳌﻨﻬﺞ ﺍﳋﺎﺹ ﰲ ﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺇ ﹼﻻ ﺃﻥ ﳛﺎﻭﻝ ﲨﻊ‬
‫ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳌﺆﻳﺪﺓ ﻭﺍﳌﻨﺎﺳﺒﺔ ﲟﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﺃﻛﺜﺮ ﻣﺎ ﳝﻜﻦ‪.‬‬
‫ﻭﺍﻧﻘﺴﻤﺖ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍ‪‬ﻤﻮﻋﺔ ﺇﱃ ﻧﻮﻋﲔ‪:‬‬
‫ﺃ( ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ‪ .‬ﻭﻫﻲ ﻣﺎ ﻳﺘﻌﻠﻖ ﻣﺒﺎﺷﺮﺓ ﲟﻮﺍﺩ ﺍﻟﺒﺤﺚ ﻭﺍﳌﺴﺄﻟﺔ‬
‫ﺍﳌﺮﻛﺰﺓ‪ .‬ﻭﻗﺎﻝ ﻭﻳﻨﺎﺭﻧﻮ ﺳﻮﺭﲪﺎﺩ ﺇ ﹼﻥ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺑﻴﺎﻧﺎﺕ ﺣﺼﻞ‬
‫ﻼ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﳍﺪﻑ ﺧﺎﺹ‪ ١٤.‬ﻭﺍﻟﺒﻴﺎﻧﺎﺕ‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﻜﺎﺗﺐ ﻋﺎﺟ ﹰ‬
‫ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭ ﺍﻟﻜﺘﺐ ﻋﻦ ﻋﻠﻢ‬

‫‪١٢‬‬
‫‪Dedy Mulyana, Metode Penelitian Kualitatif, (Bandung: PT. Remaja Rosda Karya,‬‬
‫‪٢٠٠١), hlm. ١٤٥.‬‬
‫‪١٣‬‬
‫‪Musthofa, dkk., “Panduan Penulisan Proposal, Skripsi, dan Munaqasyah”, Jur. Bahasa‬‬
‫‪dan Sastra Arab Fakultas Adab UIN Suka Yogyakarta, ٢٠٠٦, hlm. ١٤.‬‬
‫‪١٤‬‬
‫‪Winarno Surakhmad, Pengantar Penelitian Ilmiah Dasar Metodik Tehnik, (Bandung,‬‬
‫‪Tarsito, ١٩٩٤) hlm. ١٦٣.‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺍﻟﺘﺠﻮﻳﺪ ﻣﻨﻬﺎ ﺣﺴﻦ ﺍﳉﻼﺀ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‬

‫ﺑﻦ ﺍﻟﻌﻼﺀ ﻭﺍﳌﺬﻛﱢﺮﺓ ﰲ ﺍﻟﺘﺠﻮﻳﺪ‪ :‬ﲡﻮﻳﺪ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‬
‫ﻃﺮﻳﻖ ﺍﳊﺮﺯ ﻛﻼﳘﺎ ﶈﻤﺪ ﻧﺒﻬﺎﻥ ﺑﻦ ﺣﺴﲔ‪.‬‬
‫ﺏ( ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻹﺿﺎﻓﻴﺔ ﻫﻲ ﺑﻴﺎﻧﺎﺕ ﻣﺆﻳﺪﺓ ﻭﻣﺘﻌﻠﻘﺔ ﲟﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﻏﲑ‬
‫ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺍﻟﻜﺘﺐ ﻋﻦ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻣﻨﺎﻫﺞ‬
‫ﺍﻟﺒﺤﺚ ﻭﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻛﺘﺐ ﺃﺧﺮﻯ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﺒﺤﺚ ﻏﲑ ﻣﺒﺎﺷﺮﺓ‬
‫ﺇ ﹼﻻ ﺃ‪‬ﺎ ﺗﺘﻤﻜﻦ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﰲ ﺇﲤﺎﻣﻪ ﻭﺇﻛﻤﺎﻟﻪ‪.‬‬
‫‪ .٣‬ﻃﺮﻳﻘﺔ ﲢﻠﻴﻞ ﺍﻟﺒﻴﺎﻧﺎﺕ‬
‫ﺇ ﹼﻥ ﲢﻠﻴﻞ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻧﻈﺮﻳ ﹰﺔ ﻫﻮ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﺍﻟﻨﻤﻂ ﺃﻭ ﺍﳌﻮﺿﻮﻉ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﻟﻔﻬﻢ ﻣﻌﺎﻧﻴﻬﺎ‪ ١٥.‬ﻭﺃﻣ‪‬ﺎ‬
‫ﻃﺮﻳﻘﺔ ﲢﻠﻴﻞ ﺍﻟﺒﻴﺎﻧﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻴﺴﺘﺤﺪﻡ ﺍﻟﻜﺎﺗﺐ ﻣﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻞ‬
‫ﺍﳌﺘﻌﺎﺩﻝ ﺑﲔ ﺍﻟﻠﻐﺎﺕ )‪ (padan intralingual‬ﻭﻫﻮ ﻣﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻞ ﻋﻦ ﻃﺮﻳﻘﺔ‬
‫ﺭﺑﻂ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﰲ ﻧﻔﺲ ﺍﻟﻠﻐﺔ ﺃﻭ ﰲ‬
‫ﺍﻟﻠﻐﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ ١٦.‬ﻭﻳﺴﺘﻌﻤﻞ ﺍﻟﻜﺎﺗﺐ ﻛﺬﻟﻚ ﻣﻨﻬﺢ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﻘﺎﺑﻠﻲ‬
‫ﻭﻫﻲ ﻣﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﺰﺍﻣﲏ ﰲ ﲢﻠﻴﻞ ﺍﻟﻠﻐﺔ ﺍﻟﺬﻱ ﻳﻬﺪﻑ ﺇﱃ ﻛﺸﻒ‬
‫ﻋﻨﺎﺻﺮ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺃﻭ ﺍﻟﻠﻬﺠﺘﲔ ﻓﺄﻛﺜﺮ ﻭﳝﻜﻦ‬
‫‪١٧‬‬
‫ﺗﻄﺒﻴﻘﻬﺎﳊﻞ ﻣﺸﻜﻼﺕ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻻﺟﻨﺒﻴﺔ ﺃﻭ ﺍﻟﺘﺮﲨﺔ‪.‬‬

‫‪١٥‬‬
‫‪Lexy J. Moleong, Metode Penelitian Kualitatif, (Bandung: Remaja Karya, ١٩٨٩), hlm.‬‬
‫‪٤-٨‬‬
‫‪١٦‬‬
‫‪Mahsun, Metode Penelitian Bahasa, (Jakarta: Rajawali Pers, ٢٠٠٥), hlm. ١١٨.‬‬
‫‪١٧‬‬
‫‪Hari Murti Kridalaksana, Kamus Linguistik, Jakarta : Gramedia, ١٩٨٢, hlm. ١١.‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺯ‪ .‬ﻧﻈﺎﻡ ﺍﻟﺒﺤﺚ‬

‫ﻼ ﻟﻔﻬﻢ ﺃﺻﻮﻝ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺳﺘ‪‬ﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﻲ ﳛﺼﻞ‬ ‫ﺗﺴﻬﻴ ﹰ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺍﳌﻄﻠﻮﺏ ﻭﺍﳌﻨﻈﻢ ﻓﻨﻈﺎﻡ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺍﺳﺘﺨﺪﻣﻪ ﺍﻟﻜﺎﺗﺐ ﻓﻴﻪ‬
‫ﻛﺎﻵﰐ‪:‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﻘﺪﻣﺔ ﻭﻫﻲ ﲢﺘﻮﻱ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﲢﺪﻳﺪ ﺍﳌﺴﺄﻟﺔ‪،‬‬
‫ﻭﺃﻏﺮﺍﺽ ﺍﻟﺒﺤﺚ ﻭﻓﻮﺍﺋﺪﻩ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﻜﺘﱯ‪ ،‬ﻭﺍﻹﻃﺎﺭ‬
‫ﺍﻟﻨﻈﺮﻱ‪ ،‬ﻭﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻧﻈﺎﻡ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪ :‬ﺩﺭﺍﺳﺔ ﻋﺎﻣﺔ ﰲ ﻗﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‪ ،‬ﺗﺸﺘﻤﻞ ﻋﻠﻰ‬
‫ﺍﻟﻔﺼﻠﲔ‪ .‬ﻭﳘﺎ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻗﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﳛﺘﻮﻯ ﻫﺬﺍ‬
‫ﺍﻟﻔﺼﻞ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺎﺭﻳﺦ ﻇﻬﻮﺭﻫﺎ‬
‫ﻭﺗﺮﺍﺟﻢ ﺃﺋﻤﺔ ﻗﺮﺍﺀﻫﺎ ﻭﺭﻭﺍ‪‬ﺎ ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‬
‫ﻭﳛﺘﻮﻱ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﺮﺍﺀﺍﺕ‬
‫ﻭﺍﻟﺘﺠﻮﻳﺪ‪ ،‬ﻭﻭﺍﺿﻌﻪ‪ ،‬ﺣﻜﻢ ﺗﻌﻠﹼﻤﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻓﺎﺋﺪﺗﻪ‪،‬‬
‫ﻭﺍﳌﺎﺩﺓ ﺍﻟﻌﺎﻣﺔ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻣﲔ ﻋﺎﺻﻢ ﻭﺃﰊ‬
‫ﻋﻤﺮﻭ ﲢﺘﻮﻯ ﻋﻠﻰ ﻭﺟﻮﻩ ﺗﺸﺎﺑﻪ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﺑﲔ ﺍﻹﻣﺎﻣﲔ‬
‫ﻋﺎﺻﻢ ﻭﺃﰊ ﻋﻤﺮﻭ ﻭﺍﺧﺘﻼﻓﻪ ﻭﻛﺬﻟﻚ ﺗﺒﺤﺚ ﰲ ﺃﺳﺒﺎﺏ‬
‫ﻇﻬﻮﺭ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﺧﺘﺘﺎﻡ ﳛﺘﻮﻯ ﻋﻠﻰ ﺍﻻﺳﺘﻨﺘﺎﺝ ﻭﺍﻻﻗﺘﺮﺍﺡ‪.‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

 ‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‬
‫ﺍﺧﺘﺘﺎﻡ‬

‫أ‪ .‬ﺍﳋﻼﺻﺔ‬
‫ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻔﺼﻠﺔ ﳑﺎ ﳜﺺ ﺑﻌﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﰲ ﺭﺍﻭﻳﱵ ﺣﻔﺺ ﻋﻦ‬
‫ﻋﺎﺻﻢ ﻭﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﳝﻜﻦ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﻳﺴﺘﻨﺘﺠﻬﺎ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .١‬ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﺑﲔ ﺭﻭﺍﻳﱵ ﺣﻔﺺ‬
‫ﻭﺍﻟﺴﻮﺳﻲ‬
‫ﺇﻥ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﳛﺘﻮﻱ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ ﻭﻫﻲ )‪ (١‬ﳐﺎﺭﺝ‬
‫ﺍﳊﺮﻭﻑ‪ (٢) ،‬ﺻﻔﺎﺕ ﺍﳊﺮﻭﻑ‪ ،‬ﻭ)‪ (٣‬ﺃﺣﻜﺎﻡ ﺗﺮﻛﻴﺐ ﺍﳊﺮﻭﻑ‪.‬‬
‫ﺑﻌﺪ ﻣﺎ ﺩﺭﺱ ﺍﻟﻜﺎﺗﺐ ﺑﲔ ﻫﺆﻻﺀ ﺍﳌﺒﺎﺣﺚ ﺍﻟﺜﻼﺛﺔ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ‬
‫ﺣﻔﺺ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﻭﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ‪ ،‬ﻭﺟﺪ‬
‫ﺍﻟﻜﺎﺗﺐ ﺃﻧﻪ ﻻ ﺧﻼﻑ ﰲ ﳐﺎﺭﺝ ﺍﳊﺮﻭﻑ ﻭﺻﻔﺎﺕ ﺍﳊﺮﻭﻑ ﺑﲔ ﻗﺮﺍﺋﱵ ﺍﻹﻣﺎﻡ‬
‫ﺣﻔﺺ ﻭﺍﻟﺴﻮﺳﻲ‪ .‬ﻭﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺃﺣﻜﺎﻡ ﺗﺮﻛﻴﺐ ﺍﳊﺮﻭﻑ ﻓﻬﻨﺎﻙ ﺍﺧﺘﻼﻑ‬
‫ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻟﻘﺪ ﺷﺮﺡ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﺃﺣﻜﺎﻡ ﺗﺮﻛﻴﺐ ﺍﳊﺮﻭﻑ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪﻛﺜﲑﺓ‪،‬‬
‫ﻭﻫﻲ‪ (١) :‬ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‪ (٢) ،‬ﺍﳌﻴﻢ ﺍﻟﺴﺎﻛﻨﺔ‪ (٣) ،‬ﺍﻹﺩﻏﺎﻡ‪(٤) ،‬‬
‫ﺍﳌﺪ‪ (٥) ،‬ﺍﻹﻣﺎﻟﺔ‪ (٦) ،‬ﺍﻟﻘﻠﻘﻠﺔ‪ ،‬ﻭ)‪ (٧‬ﺍﻟﺴﻜﺖ‪.‬‬

‫‪٥٣‬‬
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‫ﻭﺑﻌﺪ ﺃﻥ ﺣﻠﻞ ﺍﻟﻜﺎﺗﺐ ﻣﺒﺎﺣﺚ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﰲ ﺭﻭﺍﻳﱵ ﺣﻔﺺ‬

‫ﻭﺍﻟﺴﻮﺳﻲ ﳑﺎ ﳜﺺ ﲟﺒﺎﺣﺚ ﺃﺣﻜﺎﻡ ﺗﺮﻛﻴﺐ ﺍﳊﺮﻭﻑ ﻓﻴﺠﺪ ﺍﻟﻜﺎﺗﺐ ﺍﻻﺧﺘﻼﻑ‬
‫ﰲ ﺃﺭﺑﻌﺔ ﺃﺣﻜﺎﻡ ﻭﻫﻲ ﰲ ﺍﻹﺩﻏﺎﻡ‪ ،‬ﺍﳌﺪ‪ ،‬ﺍﻹﻣﺎﻟﺔ‪ ،‬ﻭﺍﻟﺴﻜﺖ‪ .‬ﻭﺃﻣﹼﺎ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﺒﺎﻗﻴﺎﺕ ﻓﻌﻨﺪﳘﺎ ﻣﺘﺴﺎﻭﻳﺔ‪.‬‬
‫ﺃ( ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻹﺩﻏﺎﻡ ﺑﲔ ﺍﻹﻣﺎﻣﲔ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -‬ﰲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‬
‫ﺍﻧﻘﺴﻢ ﺍﻹﺩﻏﺎﻡ ﺇﱃ ﻗﺴﻤﲔ ﻛﺒﲑ ﻭﺻﻐﲑ‪ .‬ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﻋﻨﺪﻩ ﻻ‬
‫ﻳﺘﻨﻮﻉ ﺇﻻ ﻧﻮﻋﺎ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻤﺎﺛﻞ‪ .‬ﻭﻫﺬﺍ ﺍﻹﺩﻏﺎﻡ ﻳﻜﻮﻥ‬
‫ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻫﻲ ﰲ‪ :‬ﻟﻔﻆ‪ ‬ﹶﻻ ﺗَﺄﹾﻣَﻨﱠﺎ‪ ‬ﺍﻟﺬﻱ ﺃﺻﻠﻪ‬
‫) ﹶﻻ ﺗَﺄﹾﻣَﻨ‪‬ﻨَﺎ( ﻭ‪‬ﻣﹶﺎ َﻣ ﱠﻜ‪‬ﻨ ‪‬ﻲ‪ ‬ﺍﻟﺬﻱ ﺃﺻﻠﻪ )ﻣَﺎ َﻣﻜﱠَﻨِﻨﻲ‪ (‬ﻭ‪َ‬ﺗ ﹾﺄﻣ‪‬ـ ‪‬ﺮ ‪‬ﻭِّﻧ ‪‬ﻲ‪‬‬
‫ﺍﻟﺬﻱ ﺃﺻﻠﻪ )َﺗ ﹾﺄﻣ‪‬ـﺮ‪ ‬ﻭَﻧِﻨ ‪‬ﻲ(‪.‬‬
‫ﻭﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﻧﻘﺴﻢ ﻋﻨﺪﻩ ﺇﱃ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ :‬ﺍﳌﺘﻤﺎﺛﻞ‬
‫ﻭﺍﳌﺘﺠﺎﻧﺲ ﻭﺍﳌﺘﻘﺎﺭﺏ‪ (١) .‬ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻤﺎﺛﻞ ﻳﻜﻮﻥ ﰲ ﺍﳊﺮﻓﲔ‬
‫ﺍﻟﻠﺬﻳﻦ ﻳﺘﺴﺎﻭﻳﺎﻥ ﳐﺮﺟﺎ ﻭﺻﻔﺔ‪ (٢) .‬ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﺠﺎﻧﺲ ﻭﻳﻜﻮﻥ‬
‫ﰲ ﺍﲢﺎﺩ ﺍﻷﺣﺮﻑ ﺍﻟﻨﻄﻌﻴﺔ ﻭﻫﻲ )ﺕ ﰲ ﻁ( ﻭ)ﻁ ﰲ ﺕ( ﻭﺍﻟﻠﺜﻮﻳﺔ ﻭﻫﻲ‬
‫)ﺙ ﰲ ﺫ( ﻭ)ﺫ ﰲ ﻅ( ﻭﺍﻟﺸﻔﻮﻳﺔ ﻭﻫﻲ )ﺏ ﰲ ﻡ(‪ (٣) .‬ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ‬
‫ﺍﳌﺘﻘﺎﺭﺏ ﻳﻜﻮﻥ ﰲ ﺍﳊﺮﻓﲔ ﺍﻟﺬﻱ ﻳﺘﻘﺎﺭﺏ ﳐﺮﺟﻬﻤﺎ ﻭﺻﻔﺘﻬﻤﺎ‪ ،‬ﰲ ﺍﳌﺜﻞ‬
‫)ﻝ ﰲ ﺭ( ﻭ)ﻕ ﰲ ﻙ(‪.‬‬
‫‪ -‬ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‬
‫ﺍﻧﻘﺴﻢ ﺍﻹﺩﻏﺎﻡ ﻛﺬﻟﻚ ﰲ ﺭﻭﺍﻳﺘﻪ ﺇﱃ ﻗﺴﻤﲔ ﻛﺒﲑ ﻭﺻﻐﲑ‪.‬‬
‫ﻓﺎﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﻋﻨﺪﻩ ﻳﺘﻨﻮﻉ ﺇﱃ ﻧﻮﻋﲔ ﻭﳘﺎ ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻤﺎﺛﻞ‬
‫ﻭﺍﳌﺘﻘﺎﺭﺏ‪.‬‬

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‫)‪ (١‬ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻤﺎﺛﻞ ﻳﻘﻊ ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﳊﺮﻓﺎﻥ ﺍﳌﺘﻤﺎﺛﻼﻥ ﻓﹸﺄﺩﻏﻢ‬
‫ﺍﻷﻭﻝ ﰲ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻻ ﻳﺒﺎﱃ ﺃﻛﺎﻥ ﻣﺎ ﻗﺒﻞ ﺍﻷﻭﻝ ﺳﺎﻛﻨﺎ ﺃﻭ ﻣﺘﺤﺮﻛﺎ‪.‬‬
‫ﺭﻏﻢ ﺃﻧﻪ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻮﺍﻧﻊ ﲤﻨﻊ ﻭﺟﻮﺩ ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻤﺎﺛﻞ ﻭﻫﻲ‬
‫ﲬﺴﺔ‪:‬‬
‫)ﺃ( ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺮﻑ ﺍﻷﻭﻝ ﺗﺎﺀ ﻣﺘﻜﻠﻢ‪) ،‬ﺏ( ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺮﻑ‬
‫ﺍﻷﻭﻝ ﺗﺎﺀ ﳐﺎﻃﺒﺔ‪) ،‬ﺝ( ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺮﻑ ﺍﻷﻭﻝ ﻛﺎﻑ ﳐﺎﻃﺒﺔ‪) ،‬ﺩ(‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺮﻑ ﺍﻷﻭﻝ ﻣﻨﻮﻧﺎﹰ‪) ،‬ﻫـ( ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺮﻑ ﺍﻷﻭﻝ‬
‫ﻣﺸﺪﺩﺍ‪.‬‬
‫)‪ (٢‬ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻘﺎﺭﺏ ﻳﻜﻮﻥ ﺇﺫﺍ ﺍﻟﺘﻘﺖ )ﺏ ﻣﻊ ﻡ( ﻭ)ﺕ ﻣﻊ‬
‫ﺍﻷﺣﺮﻑ ﺍﻟﻌﺸﺮﺓ ﻭﻫﻲ‪ :‬ﺙ‪ ،‬ﺝ‪ ،‬ﺫ‪ ،‬ﺯ‪ ،‬ﺱ‪ ،‬ﺵ‪ ،‬ﺹ‪ ،‬ﺽ‪ ،‬ﻁ‪ ،‬ﻅ(‬
‫ﻭ)ﺙ ﻣﻊ ﺍﻷﺣﺮﻑ ﺍﳋﻤﺴﺔ ﻭﻫﻲ‪ :‬ﺕ‪ ،‬ﺫ‪ ،‬ﺱ‪ ،‬ﺵ‪ ،‬ﺽ( ﻭ)ﺝ ﻣﻊ ﺕ‬
‫ﻭﺵ( ﻭ)ﺡ ﻣﻊ ﻉ( ﻭ)ﺩ ﻣﻊ ﺙ‪ ،‬ﺝ‪ ،‬ﺫ‪ ،‬ﺯ‪ ،‬ﺱ‪ ،‬ﺵ‪ ،‬ﺹ‪ ،‬ﺽ‪ ،‬ﻅ( ﻭ)ﺫ‬
‫ﻣﻊ ﺱ ﻭ ﺹ( ﻭ)ﺱ ﻣﻊ ﺯ( ﻭ)ﺵ ﻣﻊ ﺱ( ﻭ)ﺽ ﻣﻊ ﺵ( ﻭ)ﻕ ﻣﻊ ﻙ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ( ﻭ)ﻝ ﻣﻊ ﺭ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ( ﻭ)ﻡ ﻣﻊ ﺏ( ﻭ)ﻥ ﻣﻊ‬
‫ﺭ‪ ،‬ﻝ(‪.‬‬
‫ﻭﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﻧﻘﺴﻢ ﻋﻨﺪﻩ ﺇﱃ ﻧﻮﻋﲔ‪ ،‬ﺍﳌﺘﻤﺎﺛﻞ ﻭﺍﳌﺘﻘﺎﺭﺏ‪(١) .‬‬
‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻤﺎﺛﻞ ﻫﻮ ﺗﻄﺎﺑﻖ ﺍﳊﺮﻓﲔ ﰲ ﺍﳌﺨﺮﺝ ﻭﺍﻟﺼﻔﺔ‪ ،‬ﻛﻤﺎ ﻗﺪ‬
‫ﺫﻛﺮ ﰲ ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻤﺎﺛﻞ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﰲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ‪.‬‬
‫)‪ (٢‬ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻘﺎﺭﺏ ﻫﻮ ﺗﻘﺎﺭﺏ ﺍﳊﺮﻓﲔ ﰲ ﺍﳌﺨﺮﺝ ﻭﺍﻟﺼﻔﺔ ﺃﻭ‬
‫ﰲ ﺍﳌﺨﺮﺝ ﺃﻭ ﰲ ﺍﻟﺼﻔﺔ ﻭﻳﻜﻮﻥ ﺇﺫﺍ ﺍﻟﺘﻘﺖ )ﺏ ﻣﻊ ﻑ‪،‬ﻡ( ﻭ)ﺕ ﻣﻊ‬
‫ﺍﻷﺣﺮﻑ ﺍﻟﺜﻤﻨﻴﺔ ﻭﻫﻲ‪ :‬ﺙ‪ ،‬ﺝ‪ ،‬ﺩ‪ ،‬ﺯ‪ ،‬ﺱ‪ ،‬ﺹ‪ ،‬ﻁ‪ ،‬ﻭﻅ( ﻭ)ﺙ ﻣﻊ‬
‫ﺕ‪ ،‬ﺫ( ﻭ)ﺩ ﻣﻊ ﺍﻷﺣﺮﻑ ﺍﻟﻌﺸﺮﺓ ﻭﻫﻲ‪ :‬ﺕ‪ ،‬ﺙ‪ ،‬ﺝ‪ ،‬ﺫ‪ ،‬ﺯ‪ ،‬ﺱ‪ ،‬ﺵ‪،‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺹ‪ ،‬ﺽ‪ ،‬ﻭﻅ( ﻭ)ﺫ ﻣﻊ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺘﺔ ﻭﻫﻲ‪ :‬ﺕ‪ ،‬ﺝ‪ ،‬ﺩ‪ ،‬ﺯ‪ ،‬ﺱ‪،‬‬
‫ﻭﺹ( ﻭ)ﻝ ﻣﻊ ﺭ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ(‬
‫ﺏ( ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻹﻣﺎﻟﺔ ﺑﲔ ﺍﻹﻣﺎﻣﲔ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -‬ﰲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‬
‫ﻻ ﺍﻷﻟﻒ ﰲ ﻛﻠﻤﺔ ‪ $yγ11øgxΧ‬ﰲ ﺍﻵﻳﺔ ‪ÉΟó¡Î0 ‬‬ ‫ﻭﻻ ﳝﻴﻞ ﺣﻔﺺ ﺇ ﹼ‬
‫‪ !$yγ8y™öãΒuρ $yγ11øgxΧ «!$#‬‬
‫‪ -‬ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ ﲤﺎﻝ ﺍﻷﻟﻒ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻭﻫﻲ‪:‬‬
‫ﲤﺎﻝ ﺍﻷﻟﻒ ﺍﳌﺮﺳﻮﻣﺔ ﺑﺎﻟﻴﺎﺀ ﺃﻭ ﺍﻟﱵ ﺃﺻﻠﻬﺎ ﻳﺎﺀ ﺑﺸﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﺑﻌﺪ‬ ‫‪(١‬‬
‫ﺍﻟﺮﺍﺀ‪.‬‬
‫ﲤﺎﻝ ﺍﳍﻤﺰﺓ ﻭﺍﻷﻟﻒ ﰲ ﻛﻠﻤﺔ ) َﺭﺃﹶﻯ( ﺍﻟﱵ ﻟﻴﺲ ﺑﻌﺪﻫﺎ ﺳﺎﻛﻦ‪ .‬ﺃﻣ‪‬ﺎ‬ ‫‪(٢‬‬
‫ﺇﺫﺍ ﻭﻗﻌﺖ ﻗﺒﻞ ﺳﺎﻛﻦ ﻓﻼ ﲤﺎﻝ‪.‬‬
‫ﲡﺐ ﺇﻣﺎﻟﺔ ﺣﺮﰲ ﺍﻟﺮﺍﺀ ﻭﺍﳍﺎﺀ ﰲ ﻓﻮﺍﺗﺢ ﺍﻟﺴﻮﺭ‪.‬‬ ‫‪(٣‬‬
‫ﲤﺎﻝ ﺍﻷﻟﻒ ﰲ ﻛﻠﻤﺔ‪‬ﺃﺩﺭﺍﻛﻢ‪ ‬ﻭ‪‬ﺃﺩﺭﺍﻙ‪.‬‬ ‫‪(٤‬‬
‫ﲤﺎﻝ ﺃﻟﻒ ﻛﻠﻤﺔ )ﺍﻟﻨﺎﺱ( ﺍ‪‬ﺮﻭﺭﺓ‪.‬‬ ‫‪(٥‬‬
‫ﳝﺎﻝ ﻟﻔﻆ )ﺍﻟﺘﻮﺭﺍﺓ(‪.‬‬ ‫‪(٦‬‬
‫ﺇﺫﺍ ﻭﻗﻌﺖ ﺫﺍﺕ ﺍﻟﺮﺍﺀ ﻗﺒﻞ ﺳﺎﻛﻦ‪ ،‬ﻓﻔﻴﻬﺎ ﻭﺟﻬﺎﻥ‪ :‬ﻓﺘﺢ ﺍﻟﺮﺍﺀ‬ ‫‪(٧‬‬
‫ﻭﺇﻣﺎﻟﺘﻪ‪ ،‬ﻣﺎﱂ ﻳﻜﻦ ﺑﻌﺪﻫﺎ ﻟﻔﻆ ﺍﳉﻼﻟﺔ‪ .‬ﻓﺈﺫﺍ ﻭﻗﻊ ﺑﻌﺪﻫﺎ ﻟﻔﻆ‬
‫ﺍﳉﻼﻟﺔ‪ ،‬ﻓﻔﻴﻬﺎ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ (١) :‬ﺍﻟﻔﺘﺢ ﻣﻊ ﺗﻔﺨﻴﻢ ﻻﻡ ﻟﻔﻆ ﺍﳉﻼﻟﺔ‪،‬‬
‫)‪ (٢‬ﺇﻣﺎﻟﺔ ﺍﻟﺮﺍﺀ ﻣﻊ ﺗﺮﻗﻴﻖ ﻟﻔﻆ ﺍﳉﻼﻟﺔ‪ (٢) ،‬ﺇﻣﺎﻟﺔ ﺍﻟﺮﺍﺀ ﻣﻊ ﺗﻔﺨﻴﻢ‬
‫ﻟﻔﻆ ﺍﳉﻼﻟﺔ‪.‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﺝ( ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﳌﺪ ﺑﲔ ﺍﻹﻣﺎﻣﲔ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻻ ﻓﺮﻕ ﺑﲔ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﻤﺮﻭ ﻭﺭﻭﺍﻳﺔ ﺣﻔﺺ‬
‫ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﰲ ﺍﳌﺪ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﻟﻔﺮﻋﻲ ﺇ ﹼﻻ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ .‬ﻭﻫﻮ‬
‫ﰲ ﺍﻟﻴﺎﺀ ﺍﳌﺪﻳﺔ ﺍﻟﱵ ﻣﻦ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﺇﺫﺍ ﻭﻗﻌﺖ ﻗﺒﻞ ﳘﺰﺓ ﺍﻟﻘﻄﻊ ﺍﳌﻔﺘﻮﺣﺔ‪.‬‬
‫ﻓﺘﺢ ﺍﻟﺴﻮﺳﻰ ﻫﺬﻩ ﺍﻟﻴﺎﺀ ﻛﻤﺎ ﰲ ﺍﳌﺜﻞ‪:‬‬

‫ﺩ( ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺴﻜﺖ ﺑﲔ ﺍﻹﻣﺎﻣﲔ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫‪ -‬ﰲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‬
‫ﻭﻗﻊ ﺍﻟﺴﻜﺖ ﻋﻨﺪﻩ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ﻭﻫﻲ‪ :‬ﻣﺎ ﺑﲔ ﻛﻠﻤﱵ‬
‫ـﺎ ‪ ‬ﻗﻴـﻤﺎ‪ ‬ﻭ‪‬ﻣﺮﻗﺪﻧـﺎ ﻫﺬﺍ‪ ‬ﻭ‪‬ﻣـ ‪‬ﻦ َﺭﺍﻕ‪‬‬
‫‪ ‬‬ ‫‪ ‬‬
‫‪‬ﻋﻮﺟ ً‬
‫ﻭ‪‬ﺑـ ﹾﻞ ﺭﺍﻥ‪‬‬
‫‪‬‬

‫‪ -‬ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‬

‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﺴﻮﺳﻲ ﻓﺘﺮﻙ ﺍﻟﺴﻜﺖ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﻗﺮ‪‬ﺭﻫﺎ‬
‫ﺣﻔﺺ ﻓﻴﻤﺎ ﺳﺒﻖ‪ ،‬ﻣﻊ ﺇﺩﻏﺎﻡ ﻧﻮﻥ "ﻣَﻦ" ﻭﻻﻡ "ﺑـﻞ" ﰲ ﺍﻟﺮﺍﺀ ﺑﻌﺪﳘﺎ‪.‬‬

‫‪ .٢‬ﺃﺳﺒﺎﺏ ﻭﺟﻮﻩ ﺍﻻﺧﺘﻼﻑ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﺑﲔ ﺭﻭﺍﻳﱵ ﺣﻔﺺ ﻭﺍﻟﺴﻮﺳﻲ‬

‫ﻭﺃﻣ‪‬ﺎ ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻤﻜﻦ ﻧﻈﺮﻫﺎ ﺇﱃ ﺍﻟﻨﺎﺣﻴﺘﲔ ﻭﳘﺎ‪:‬‬
‫)‪ (١‬ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻷ ﹼﻥ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍﻟﻔﺘﻮﺡ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻠﻘﻰ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻗﺮﺍﺀﺍ‪‬ﻢ ﹼﰒ ﻗﺮﺃ ﻋﻠﻴﻬﻢ ﺧﻠﻖ ﻛﺜﲑ ﺟﻴﻼ ﺑﻌﺪ ﺟﻴﻞ‬
‫ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﻳﻌﺮﻑ ﺃ ﹼﻥ ﺍﻹﻣﺎ َﻡ ﻋﺎﺻﻢ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﱯ ‪ ‬ﹼﰒ ﻗﺮﺃ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ‬ ‫ﺍﻟﺴﻠﻤﻰ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ‬ﻭﻏﲑﻩ ﻋﻦ ﺍﻟﻨ ‪‬‬
‫ﺣﻔﺺ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻗﺮﺍﺀﺗﻪ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻹﻣﺎ َﻡ ﺃﺑﺎ ﻋﻤﺮﻭ ﲰﻊ ﻗﺮﺍﺀﺓ‬
‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻏﲑﻩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﹼﰒ ﻗﺮﺃ ﻋﻠﻴﻪ ﳛﻲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻟﻴﺰﻳﺪﻱ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

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‫ﹼﰒ ﻗﺮﺃ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻛﺬﻟﻚ ﻗﺮﺍﺀﺗﻪ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭ)‪ (٢‬ﺍﻟﻨﺎﺣﻴﺔ ﺍﻷﺣﻴﺎﺋﻴﺔ‪ ،‬ﻳ‪‬ﻌﺮﻑ ﺃ ﹼﻥ ﺃﻟﺴﻨﺔ ﺍﻟﻘﺒﺎﺋﻞ ﲣﺘﻠﻒ ﰲ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ‬
‫ﻓﺘﺨﺘﻠﻒ ﻛﺬﻟﻚ ﻟﻐﺎ‪‬ﻢ ﳑﺎ ﳜﺺ ﺑﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻳﻌﺮﻑ ﺃ ﹼﻥ ﺍﻹﻣﺎ َﻡ ﺃﺑﺎ ﻋﻤﺮﻭ‬
‫ﲰﻊ ﻗﺮﺍﺀﺓ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﻗﺒﻴﻠﺔ ﺍﳋﺰﺭﺝ ﻣﻦ ﺑﻄﻦ ﺑﲏ ﺍﻟﻨﺠﺎﺭ‬
‫ﻭﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻰ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﻗﺒﻴﻠﺔ ﻗﺮﻳﺶ ﻣﻦ ﺑﻄﻦ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻓﻄﺒﻌﹰﺎ ﻓﻠﻴﺲ ﻣﻦ ﺃﻣﺮ ﻋﺠﻴﺐ ﺇﺫﺍ‬
‫ﻭﺟﺪ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻑ ﻟﺴﺎﻥ ﻗﺒﻴﻠﱵ ﻗﺮﻳﺶ ﻭﺍﳋﺰﺭﺝ‪.‬‬

‫ﺏ‪ .‬ﺍﻻﻗﺘﺮﺍﺡ‬
‫ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﻘﺎﺑﻠﻲ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ ﺑﲔ ﺍﻹﻣﺎﻣﲔ ﺣﻔﺺ‬
‫ﻭﺍﻟﺴﻮﺳﻲ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﲢﻠﻴﻼ ﺑﺴﻴﻄﺎ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ .‬ﻫﻨﺎﻙ ﻛﺜﲑ ﻣﻦ‬
‫ﻧﻮﺍﺣﻰ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﱵ ﱂ ﺗ‪‬ﺪﺭﺱ ﺗﻘﺎﺑﻠﻴ ﹰﺔ ﻛﺎﻧﺖ ﺃﻭ ﻭﺻﻔﻴﺔ‪ .‬ﻟﺬﻟﻚ ﺍﻗﺘﺮﺡ‬
‫ﺍﻟﻜﺎﺗﺐ ﺍﻟﻄﻠﺒ ﹶﺔ ﰲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺧﺎﺻ ﹰﺔ ﻭﺍﻟﺒﺎﺣﺜﲔ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﺎﻣ ﹰﺔ‬
‫ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﺎﻟﺘﺤﻠﻴﻞ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺒﺎﺣﺜﻬﺎ ﻛﺜﲑﺓ‪.‬‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

 ‫ﺛﺒﺖ ﺍﳌﺮﺍﺟﻊ‬

‫ﺃ‪ .‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

‫ﺏ‪ .‬ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺇﺣﺪﻯ ﺷﺮﻛﺎﺕ ﳎﻤﻮﻋﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ .‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ .‬ﺍﻹﺻﺪﺍﺭ ﺍﻷﻭﻝ‪،‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ .‬ﺑﻼ ﻣﻜﺎﻥ‪.١٩٩٦ :‬‬
‫ﺣﺴﲔ‪ ،‬ﳏﻤﺪ ﻧﺒﻬﺎﻥ ﺑﻦ‪ .‬ﺍﳌﺬﻛﱢﺮﺓ ﰲ ﺍﻟﺘﺠﻮﻳﺪ‪ :‬ﲡﻮﻳﺪ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‬
‫ﻃﺮﻳﻖ ﺍﳊﺮﺯ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ .‬ﻣﻜﺔ‪ :‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﺍﺀ‪.‬‬
‫‪.٢٠٠٥‬‬
‫____________‪ .‬ﺣﺴﻦ ﺍﳉﻼﺀ ﰲ ﺭﻭﺍﻳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳﻲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﺍﻟﻌﻼﺀ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ .‬ﻣﻜﺔ‪ :‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪.٢٠٠٧ .‬‬
‫ﺣﻮﺍ‪ ،‬ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ‪ .‬ﺗﻨﺒﻴﻪ ﺍﻟﻘﺮﺍﺀ ﺇﱃ ﻣﺎ ﺧﻔﻲ ﻭﺷﺎﻉ ﻣﻦ ﺍﻷﺧﻄﺎﺀ‪ .‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ‪ .‬ﺑﺪﻭﻥ ﺍﳌﻄﺒﻌﺔ‪.٢٠٠٤ .‬‬
‫ﺍﻟﺴﻤﻴﻊ‪ ،‬ﺃﲪﺪ ﳏﻤﻮﺩ ﻋﺒﺪ‪ .‬ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﰲ ﻣﻘﺪﻣﺎﺕ ﻋﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﻓ ‪‬ﻦ‬
‫ﺍﻟﺘﺠﻮﻳﺪ‪ .‬ﺑﺪﻭﻥ ﺍﳌﻄﺒﻌﺔ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ‪ .‬ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ .‬ﻣﻜﺔ‪ :‬ﻋﺎﱂ‬
‫ﺍﻟﻜﺘﺐ‪.١٩٨٥ .‬‬
‫ﺍﻟﺼﺎﱀ‪ ،‬ﺻﺒﺤﻲ‪ .‬ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪.‬‬
‫‪.١٩٨٨‬‬
‫ﺍﻟﻄﻮﻳﻞ‪ ،‬ﺍﻟﺴﻴﺪ ﺭﺯﻕ‪ .‬ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﺀﺍﺕ‪ :‬ﻣﺪﺧﻞ ﻭﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ‪ .‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻔﻴﺼﻠﻴﺔ‪.١٩٩٤ .‬‬
‫ﻋﺎﻣﺮ‪ ،‬ﺃﲪﺪ‪" .‬ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻢ ﺍﻟﺘﺠﻮﻳﺪ"‪ .‬ﰲ ﻣﻮﻗﻊ ﺍﻹﻧﺘﺮﻧﺖ‪:‬‬
‫‪ http://www.ketaballah.net/tajweed/tajweed1.html‬ﺍﳌﻨﻘﻮﻝ ﰲ ‪ ٣٠‬ﻣﺎﺭﺱ ‪.٢٠٠٨‬‬
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 ‫ ﻓﻴﺾ ﺍﻟﱪﻛﺎﺕ ﰲ ﺳﺒﻊ‬.‫ ﳏﻤﺪ ﺃﺭﻭﺍﱐ ﺑﻦ ﳏﻤﺪ ﺃﻣﲔ‬،‫ﺍﻟﻘﺪﺳﻲ‬
.٢٠٠٠ .‫ ﻣﻜﺘﺒﺔ ﻣﺒﺎﺭﻛﺔ ﻃﻴﺒﺔ‬:‫ ﻗﺪﺱ‬.‫ﺍﻟﻘﺮﺍﺀﺍﺕ‬
‫ ﻣﻨﺜﻮﺍﺕ‬:‫ ﺭﻳﺎﺽ‬.‫ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬.‫ ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺃﻥ‬.‫ ﻣﻨﺎﻉ ﺧﻠﻴﻞ‬،‫ﺍﻟﻘﻄﺎﻥ‬
.‫ ﺑﺪﻭﻥ ﺍﻟﺴﻨﺔ‬.‫ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‬
.‫ ﺑﺪﻭﻥ ﺍﻟﺴﻨﺔ‬،‫ ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‬:‫ ﺍﻟﻘﺎﻫﺮﺓ‬.‫ ﻛﺘﺎﺏ ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‬.‫ ﺍﺑﻦ‬،‫ﳎﺎﻫﺪ‬
.‫ﻠﺪ ﺍﻷﻭﻝ‬‫ ﺍ‬.‫ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‬.‫ ﺃﰊ ﻓﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺍﺑﻦ‬،‫ﻣﻨﻈﻮﺭ‬
.١٩٩٠ ‫ ﺩﺍﺭ ﺻﺎﺩﺭ‬:‫ﺑﲑﻭﺕ‬
‫ ﻣﻄﺒﻌﺔ‬:‫ ﺍﻟﻘﺎﻫﺮﺓ‬.‫ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺑﲔ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ‬.‫ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺣﺎﻣﺪ‬،‫ﻫﻼﻝ‬
.١٨٨٦ .‫ﺍﻷﺯﻫﺮ‬

‫ ﺍﻟﻜﺘﺐ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ‬.‫ﺝ‬
AF, Hasanuddin. Perbedaan Qiraat dan Pengaruhnya terhadap Istinbath Hukum
dalam al-Qur’an. Jakarta: Raja Grafindo Persada. 1995.

Mulyana, Dedy. Metode Penelitian Kualitatif. Bandung: PT. Remaja Rosda

Karya, 2001.

Musthofa, Kanif Anwari, Khoiron Nahdiyyin, dan Awan Khoiri. “Panduan

Penulisan Proposal, Skripsi, dan Munaqasyah”, Jur. Bahasa dan Sastra
Arab Fakultas Adab UIN Suka Yogyakarta. 2006.

Surakhmad, Winarno. Pengantar Penelitian Ilmiah Dasar Metodik Tehnik.

Bandung: Tarsito. 1994.

Moleong, Lexy J. Metode Penelitian Kualitatif. Bandung: Remaja Karya. 1989.

Mahsun, Metode Penelitian Bahasa. Jakarta: Rajawali Pers. 2005.

Kridalaksana, Hari Murti. Kamus Linguistik. Jakarta : Gramedia. 1982.

Dardjowidjojo, Soenjono. Psikolinguistik: Pengantar Pemahaman Bahasa

Manusia. Jakarta: Yayasan Obor Indonesia. 2003.

Departemen Pendidikan Nasional. Ensiklopedi Islam. Jakarta: PT. Ichtiar Baru

Van Hoeve. 2003.

© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta

 ‫ﺟﺪﻭﻝ ﰲ ﳐﺎﺭﺝ ﺍﳊﺮﻭﻑ ﻭﺻﻔﺎ‪‬ﺎ ﺣﺴﺐ ﺍﻟﺘﺮﺗﻴﺐ ﺍﳍﺠﺎﺋﻲ‬
‫ﰲ ﺭﻭﺍﻳﱵ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻭﺍﻟﺴﻮﺳ ‪‬ﻲ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

 ‫ﺎ ﻋﻨﺪ ﺭﻭﺍﻳﱵ ﺣﻔﺺ ﻭﺍﻟﺴﻮﺳﻲ‬‫ ﻻ ﺧﻼﻑ ﰲ ﳐﺎﺭﺝ ﺍﳊﺮﻭﻑ ﻭﺻﻔﺎ‬:‫ﻣﻼﺣﻈﺔ‬

© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta

 ‫ﺟﺪﻭﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬
‫ﰲ ﺭﻭﺍﻳﱵ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳ ‪‬ﻲ‬

‫ﺍﻷﻣﺜﻠﺔ‬ ‫ﺗﻌﺮﻳﻔﻪ ﻭﺣﺮﻭﻓﻪ‬ ‫ﺍﳊﻜﻢ‬

‫ﺇﺧﺮﺍﺝ ﺍﳊﺮﻑ ﻣﻦ ﳐﺮﺟﻪ ﻣﻦ ﻏﲑ ﻏﻨﺔ‬ ‫ﺍﻹﻇﻬﺎﺭ ﺍﳊﻠﻘﻲ‬
‫ﻑ ﻫ‪‬ﺎ ٍﺭ –‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻇﹶﻠ ‪‬ﻢ – ﺟ‪‬ﺮ‪ٍ ‬‬
‫‪‬ﺳ ِﻤ‪‬ﻴ ‪‬ﻊ ‪‬ﻋِﻠ‪‬ﻴ ‪‬ﻢ – ِﻣ ‪‬ﻦ ‪‬ﺣ ِﻜ‪‬ﻴ ٍﻢ –‬ ‫ﻟﻪ ﺳﺘﺔ ﺃﺣﺮﻑ‪:‬‬
‫ِﻣ ‪‬ﻦ ﻏ ٍّﻞ – ِﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ٍﺮ‬ ‫ﺀ‪-‬ﻫـ‪-‬ﻉ‪-‬ﺡ‪-‬ﻍ‪-‬ﺥ‬

‫ﺕ – ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ‬

‫ﺕ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ٍ‬
‫ﺁﻳ‪‬ﺎ ٍ‬ ‫ﺟﻌﻞ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻣﻴﻤﺎ ﳐﻔﺎﺓ‬ ‫ﺍﻹﻗﻼﺏ‬
‫ﻟﻪ ﺣﺮﻑ ﻭﺍﺣﺪ‪ :‬ﺏ‬
‫ﺍﻹﺧﻔﺎﺀ ﺍﳊﻘﻴﻘﻲ‬
‫ﺻ ‪‬ﺪﹸﻗﻮ‪‬ﺍ – ‪‬ﺧ ﹾﻠ ٍﻖ ﺟﺪﻳﺪ‬ ‫ﺍﻟﻨﻄﻖ ﺑﺎﳊﺮﻑ ﻋﻠﻰ ﺣﺎﻟﺔ ﻣﺘﻮﺳﻄﺔ ﻣـﺎ ِﺭﺟ‪‬ﺎ ﹲﻝ ‪‬‬
‫ﺑـﲔ ﺍﻹﻇﻬﺎﺭ ﻭﺍﻹﺩﻏﺎﻡ ﻣﻊ ﻣﺮﺍﻋﺎﺓ – ﹶﻏ ﹸﻔ ‪‬ﻮ ‪‬ﺭ ‪‬ﺷ ﹸﻜ ‪‬ﻮ ‪‬ﺭ – ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﺳ ِﺪ‪‬ﻳﺪ‪‬ﺍ‬
‫ﺻﻴ‪‬ﺎ ٍﻡ – ﹶﺃﻧ‪ ‬ﹶﺬ ‪‬ﺭﻫ‪‬ﻢ‪ – ‬ﹶﺃ ‪‬ﺟ ‪‬ﺮ‬
‫– ِﻣ ‪‬ﻦ ِ‬ ‫ﺍﻟﻐﻨﺔ‪.‬‬
‫ﺣﺮﻭﻓﻪ‪ :‬ﲬﺴﺔ ﻋﺸﺮ ﺣﺮﻓﺎ ﻫﻲ ﺃﻭﻝ ﹶﻛ ِﺮ‪‬ﻳ ‪‬ﻢ ‪ -‬ﻣ‪‬ﻨﹸﺜ ‪‬ﻮ ‪‬ﺭ – ﹶﺃ‪‬ﻧﻜﹶﺎ ﹰﻻ ﻭﻏﲑ‬
‫ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺩﻡ ﻃﻴﺒﺎ ﺯﺩ ﰲ ﺗﻘﻰ ﺿﻊ ﻇﺎﳌﺎ‬
‫ﺻﻒ ﺫﺍ ﺛﻨﺎ ﻛﻢ ﺟﺎﺩ ﺷﺨﺺ ﻗﺪ ﲰﺎ‬
‫ﺍﻹﺩﻏﺎﻡ‬
‫ﺍﻟﺘﻘﺎﺀ ﺣﺮﻑ ﲝﺮﻑ ﲝﻴﺚ ﻳﺼﲑﺍﻥ ﺣﺮﻓﺎﹰ ﺑﻐﻨﺔ‪ :‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ – ِﻣ ‪‬ﻦ ‪‬ﻧ ‪‬ﻮ ٍﺭ –‬
‫ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮﹶﻗ ِﺪ‪‬ﻧﺎ – ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻬ ‪‬ﻢ‬ ‫ﻣـﺸﺪﺩﺍﹰ ﻛﺎﻟﺜﺎﱐ‬
‫ﺑﻼ ﻏﻨﺔ‪ :‬ﻭ ﹶﻟ ِﻜ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪-‬‬ ‫ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ِﻣ ‪‬ﻦ ‪‬ﺭﺑ‪‬ﻬ ‪‬ﻢ‬ ‫ﺍﻹﺩﻏﺎﻡ ﺑﻐﻨﺔ‪ ،‬ﻭﺣﺮﻭﻓﻪ‪ :‬ﻱ‪ -‬ﻥ‪-‬ﻡ‪-‬ﻭ‬
‫ﺍﻹﺩﻏﺎﻡ ﺑﻼ ﻏﻨﺔ ﻭﻟﻪ ﺣﺮﻓﺎﻥ‪ :‬ﻝ ‪ -‬ﺭ‬
‫ﻣﻼﺣﻈﺔ‪ - :‬ﺇﺫﺍ ﺟﺎﺋﺖ ﺍﻟﻨﻮﻥ ﺍﻟﺴﻜﻴﻨﺔ ﻗﺒﻞ ﺍﻟﻴﺎﺀ ﻭﺍﻟﻮﺍﻭ ﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﳓﻮ )‪‬ﺑ‪‬ﻨﻴ‪‬ﺎ ﹲﻥ –‬
‫ﺻ‪‬ﻨﻮ‪‬ﺍ ﹲﻥ( ﻓﻼ ﺗﺪﻏﻢ‪ ،‬ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺑـ "ﺇﻇﻬﺎﺭ ﻣﻄﻠﻖ"‪.‬‬
‫ِ‬
‫‪ -‬ﻻ ﺧﻼﻑ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﻥ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻋﻨﺪ ﺭﻭﺍﻳﱵ ﺣﻔﺺ‬
‫ﻭﺍﻟﺴﻮﺳﻲ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

 ‫ﺟﺪﻭﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﳌﻴﻢ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﺘﻨﻮﻳﻦ‬
‫ﰲ ﺭﻭﺍﻳﱵ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻭ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳ ‪‬ﻲ‬

‫ﺍﻷﻣﺜﻠﺔ‬ ‫ﺗﻌﺮﻳﻔﻪ ﻭﺣﺮﻭﻓﻪ‬ ‫ﺍﳊﻜﻢ‬

‫ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬ﺩ ِﺓ‬ ‫ﺗﻼﺻﻖ ﺍﻟﺸﻔﺘﲔ ﺑﺒﻌﻀﻬﻤﺎ ﺗﻼﺻﻘﺎﹰ‬ ‫ﺍﻹﺧﻔﺎﺀ‬
‫ﺭﻗﻴﻘﺎﹰ‪ ،‬ﻟﻪ ﺣﺮﻑ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﺒﺎﺀ‬
‫ﺍﻟﺸﻔﻮﻱ‬
‫ﺟ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ﻣ‪‬ﻮ‪‬ﺳ‪‬ﻰ‬ ‫ﺗﺪﻏﻢ ﺍﳌﻴﻢ ﺍﻟﺴﺎﻛﻨﺔ ﰲ ﻣﺜﻠﻬﺎ ﻓﻘﻂ‬ ‫ﺍﻹﺩﻏﺎﻡ‬
‫ﺍﻟﺸﻔﻮﻱ‬
‫ﺍﳊﺮﻭﻑ ﺍﳍﺠﺎﺋﻴﺔ ﺑﻌﺪ ﺣﺮﻑ ﺍﻟﺒﺎﺀ ﻭﺍﳌﻴﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﻗِﻴ‪‬ﺒ‪‬ﺎ – ﹸﻗﹸﻠ ‪‬ﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ِﺟﹶﻠ ﹲﺔ‬ ‫ﺍﻹﻇﻬﺎﺭ‬
‫ﺳﺘﺔ ﻭﻋﺸﺮﻭﻥ ﺣﺮﻓﺎ ﻫﻲ ﻟﻺﻇﻬﺎﺭ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴ‪‬ﻬ‪‬ﺎ – ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻏ‪‬ﻴ ِﺮ –‬ ‫ﺍﻟﺸﻔﻮﻱ‬
‫ﺍﻟﺸﻔﻮﻱ‪ ،‬ﻭﺃﺷﺪ ﺍﻹﻇﻬﺎﺭ ﻋﻨﺪ ﺍﻟﻮﺍﻭ‬
‫ﻭﺍﻟﻔﺎﺀ‬
‫ﻣﻼﺣﻈﺔ‪ :‬ﻻ ﺧﻼﻑ ﰲ ﺃﺣﻜﺎﻡ ﺍﳌﻴﻢ ﺍﻟﺴﺎﻛﻨﺔ ﻋﻨﺪ ﺭﻭﺍﻳﱵ ﺣﻔﺺ ﻭﺍﻟﺴﻮﺳﻲ‬

‫ﺟﺪﻭﻝ ﰲ ﺍﻟﻘﻠﻘﻠﺔ‬
‫ﰲ ﺭﻭﺍﻳﱵ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳ ‪‬ﻲ‬
‫ﺃﻗﺴﺎﻣﻪ ﻭﺍﻷﻣﺜﻠﺘﻪ‬ ‫ﺗﻌﺮﻳﻔﻪ ﻭﺣﺮﻭﻓﻪ‬
‫ﺐ–‬ ‫ﻭﻫﻲ ﺍﺿﻄﺮﺍﺏ ﰲ ﺍﳌﺨﺮﺝ ﻋﻨﺪ ﺍﻟﻘﻠﻘﻠﺔ ﺍﻟﻜﱪﻯ‪ :‬ﺗﻜﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ‪ ) .‬ﹶﻟ ﹶﻘ ‪‬ﺪ – ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﻕ(‬
‫ﺝ‪ -‬ﺳ‪‬ﻮ ‪‬‬ ‫ﻂ – ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫‪‬ﻭ ‪‬ﺳ ﹾ‬ ‫ﺍﻟﻨﻄﻖ ﺑﺎﳊﺮﻑ ﻟﺸﺪﺗﻪ ﻭﺟﻬﺮﻩ‪،‬‬
‫ﺃﻱ ﻻﳓﺒﺎﺱ ﺍﻟﺼﻮﺕ ﻭﺍﻟﻨﻔﺲ‪،‬‬
‫ﺃﺣﺮﻓﻪ ﲬﺴﺔ ﳎﻤﻮﻋﺔ ﰲ‪ :‬ﺍﻟﻘﻠﻘﻠﺔ ﺍﻟﺼﻐﺮﻯ‪ :‬ﺗﻜﻮﻥ ﰲ ﻭﺳﻂ ﺍﻟﻜﻠﻤﺔ‪) .‬ﻳﻘﹾ ﹶﻄﻌ‪‬ﻮ‪ ‬ﹶﻥ –‬
‫‪‬ﻳﺠ‪ ‬ﻌﻠﹸﻮ‪ ‬ﹶﻥ – ‪‬ﻳﺪ‪‬ﻋ‪ ‬ﻮ ﹶﻥ – ‪‬ﻳﻄﹾ ‪‬ﻤﻌ‪‬ﻮ‪ ‬ﹶﻥ – ﹶﻟﺘ‪‬ﺒ‪‬ﹶﻠﻮ‪‬ﻥﱠ(‬ ‫)ﻗﻄﺐ ﺟﺪ(‬

‫ﻣﻼﺣﻈﺔ‪ :‬ﻻ ﺧﻼﻑ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﻠﻘﻠﺔ ﻋﻨﺪ ﺭﻭﺍﻳﱵ ﺣﻔﺺ ﻭﺍﻟﺴﻮﺳﻲ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

 ‫ﺟﺪﻭﻝ ﰲ ﺍﳌﺪﻭﺩ‬
‫ﰲ ﺭﻭﺍﻳﱵ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻭ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳ ‪‬ﻲ‬

‫ﺍﳌﺪ‬

‫ﺍﻟﻔﺮﻋﻲ‪ :‬ﺍﻟـﻤﺪ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻄﺒﻴﻌﻲ ﺑﺴﺒﺐ‬ ‫ﺍﻷﺻﻠﻲ ﺃﻭ ﺍﻟﻄﺒﻴﻌﻲ‪ :‬ﺍﻟﺬﻱ ﻻ ﺗﻘﻮﻡ ﺫﺍﺕ ﺍﳊﺮﻑ ﺇﻻ ﺑﻪ ﻭﻟﻴﺲ‬
‫ﺍﳍﻤﺰ ﺃﻭ ﺍﻟﺴﻜﻮﻥ‬ ‫ﺑﻌـﺪﻩ ﳘﺰ ﻭﻻ ﺳﻜﻮﻥ‪ ،‬ﻭﻣﻘﺪﺍﺭ ﻣﺪﻩ ﺣﺮﻛﺘﺎﻥ‪) .‬ﻗﺎﻝ – ﻳﻘﻮﻝ ‪-‬‬
‫ﻗﻴﻞ(‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺳﻲ ﺍﻟﻴﺎﺀ ﺍﳌﺪﻳﺔ ﺍﻟﱵ ﻣﻦ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﺇﺫﺍ‬
‫ﻭﻗﻌﺖ ﻗﺒﻞ ﳘﺰﺓ ﺍﻟﻘﻄﻊ ﺍﳌﻔﺘﻮﺣﺔ ﻓﹸﺘﺤﺖ ﻫﺬﻩ ﺍﻟﻴﺎﺀ ﻛﻤﺎ ﰲ ﺍﳌﺜﻞ‬
‫ﺑﺴﺒﺐ ﺍﻟﺴﻜﻮﻥ‬ ‫ﺑﺴﺒﺐ ﺍﳍﻤﺰﺓ‬ ‫)ِﺇ‪‬ﻧ ‪‬ﻲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪(‬‬

‫ﻭﺍﺟﺐ ﻣﺘﺼﻞ‪ :‬ﺇﺫﺍ ﺟﺎﺀ ﺣﺮﻑ‬ ‫ﻣﺪ ﺍﻟﻌﻮﺽ‬

‫)ﻛﺘﺎﺑﺎ(‬
‫ﺍﳌﺪ ﻭﺍﳍﻤﺰﺓ ﳎﺘﻤﻌﲔ ﰲ ﻛﻠﻤﺔ‬
‫ﻭﺍﺣﺪﺓ )ﺟ‪‬ﺂ َﺀ ‪ِ -‬ﺟ ‪‬ﻲ َﺀ ‪ -‬ﺳ‪ ‬ﻮ َﺀ(‬ ‫ﻣﺪ ﺍﻟﺼﻠﺔ ﺍﻟﺼﻐﺮﻯ‬ ‫ﻣﺪ ﺍﻟﺒﺪﻝ‬
‫)ﺑﻪ ﻋﻠﻴﻢ(‬ ‫)ﺁﻣﻦ – ﺇﳝﺎﻧﺎ(‬
‫ﻭﻣﻘﺪﺍﺭ ﻣﺪﻩ )‪(٦-٥-٤‬‬

‫ﺟﺎﺋﺰ ﻣﻨﺼﻞ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﺣﺮﻑ ﺍﳌﺪ‬ ‫ﻣﺪ ﺍﻟﺘﻤﻜﲔ‬ ‫ﺍﻟﻄﺒﻴﻌﻲ ﺍﳊﺮﰲ‬
‫)ﺣﻲ ﻃﻬﺮ(‬ ‫)ﺣﻲ ﻃﻬﺮ(‬
‫ﰲ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ ﻭﺍﳍﻤﺰﺓ ﰲ ﻛﻠﻤﺔ‬
‫ﷲ –‬‫ﺛﺎﻧﻴﺔ )ﻳﺄﻳﻬﺎ – ﺗﻮﺑﻮﺍ ﺇﱃ ﺍ َ‬
‫ﺍﻟﺬﻱ ﺃﺧﺮﺝ( ﻭﻣﻘﺪﺍﺭ ﻣﺪﻩ )‪-٢‬‬
‫‪(٥-٤‬‬

‫ﺍﻟﺼﻠﺔ ﺍﻟﻜﱪﻯ‪ :‬ﺟﻌﻞ ﺿﻤﺔ ﻫﺎﺀ‬

‫ﺍﻟﻀﻤﲑ ﻭﺍﻭﺍﹰ ﻭﻛﺴﺮﺗﻪ ﻳﺎﺀً ﺇﺫﺍ ﻭﻗﻊ‬
‫ﺍﳌﺘﺤﺮﻙ ﻭﳘﺰﺓ ﺍﻟﻘﻄﻊ )ﻭﺃﻣﺮﻩ ﺇﱃ‬
‫ﺍﷲ (‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

 ‫ﺍﳌﺪ ﺍﻟﻔﺮﻋﻲ ﺑﺴﺒﺐ ﺍﻟﺴﻜﻮﻥ‬

‫ﺍﻟﺴﻜﻮﻥ ﺍﻷﺻﻠﻲ‬ ‫ﺍﻟﺴﻜﻮﻥ ﺍﻟﻌﺎﺭﺽ‬

‫ﺍﳊﺮﰲ‬ ‫ﺍﻟﻜﻠﻤﻲ‬ ‫ﻣﺪ ﺍﻟﻠﲔ‪ :‬ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ‬ ‫ﺍﻟﻌﺎﺭﺽ ﻟﻠﺴﻜﻮﻥ‪ :‬ﺍﳌﺪ‬

‫ﺍﻟﻄﺒﻴﻌﻲ ﻗﺒﻞ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﺴﺎﻛﻨﺎﻥ ﺍﳌﻔﺘﻮﺡ ﻣﺎ ﻗﺒﻠﻬﻤﺎ‬ ‫)ﺍﻟﻌﺎﳌﲔ ‪(‬‬
‫ﻗﺒﻞ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻮﻗﻮﻑ‬
‫ﻋﻠﻴﻬﺎ ﺑﺎﻟﺴﻜﻮﻥ ﺍﻟﻌﺎﺭﺽ‬
‫)ﻳﻮﻡ‪ -‬ﺍﺛﻨﺘﲔ(‬

‫ﺍﳌﺜﻘﻞ‪ :‬ﻳﺘﺎﻟﻒ ﻫﺠﺎﺋﻪ ﻣﻦ‬ ‫ﺍﳌﺜﻘﻞ‪ :‬ﺑﻌﺪ ﺍﳌﺪ ﺷﺪﺓ‬

‫ﺛﻼﺛﺔ ﺃﺣﺮﻑ )ﻥ‪-‬ﻕ(‬ ‫)ﺍﻟﻀﺎﻟﹼﲔ – ﺍﻟﻄﺎﻣ‪‬ﺔ(‬
‫ﺍﳌﺨﻔﻒ‪ :‬ﻳﺘﺎﻟﻒ ﻫﺠﺎﺋﻪ ﻣﻦ‬ ‫ﺍﳌﺨﻔﻒ‪ :‬ﺑﻌﺪ ﺍﳌﺪ‬
‫ﺣﺮﻓﲔ )ﻱ ﰲ ﻳﺲ(‬ ‫ﺳﻜﻮﻥ )ﺀﺁﻟﹾﺌ ‪‬ﻦ(‬

‫ﻣﻼﺣﻈﺔ‪ :‬ﻻ ﺧﻼﻑ ﰲ ﺃﺣﻜﺎﻡ ﺍﳌﺪ ﻋﻨﺪ ﺭﻭﺍﻳﱵ ﺣﻔﺺ ﻭﺍﻟﺴﻮﺳﻲ ﺇﻻ ﰲ ﺍﻟﻴﺎﺀ ﺍﳌﺪﻳﺔ ﺍﻟﱵ‬
‫ﻣﻦ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﺇﺫﺍ ﻭﻗﻌﺖ ﻗﺒﻞ ﳘﺰﺓ ﺍﻟﻘﻄﻊ ﺍﳌﻔﺘﻮﺣﺔ‪ ،‬ﻓﺘﺢ ﺍﻟﺴﻮﺳﻲ ﻫﺬﻩ ﺍﻟﻴﺎﺀ‬
‫ﻛﻤﺎ ﰲ ﺍﳌﺜﻞ )ِﺇ‪‬ﻧ ‪‬ﻲ ﹶﺃ ‪‬ﻋﹶﻠﻢ‪(‬‬

‫ﺟﺪﻭﻝ ﰲ ﺍﻟﺴﻜﺖ‬
‫ﰲ ﺭﻭﺍﻳﱵ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳ ‪‬ﻲ‬

‫ﺃﻣﺜﻠﺘﻪ‬ ‫ﺃﺣﻜﺎﻣﻪ‬ ‫ﺍﻹﻣﺎﻡ‬

‫‪‬ﻋﻮﺟـﹰﺎ‪ ‬ﻗﻴـﻤﺎ‪ ،‬ﻣﺮﻗﺪﻧـﺎ‬
‫‪‬‬
‫ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺩﻭﻥ ﺗﻨﻔﺲ‬ ‫ﺣﻔﺺ‬
‫ﻫﺬﺍ‪ ،‬ﻣـ ‪‬ﻦ ‪ ‬ﺭﺍﻕ‪ ‬ﻭ ‪‬ﺑـ ﹾﻞ‪ ‬ﺭﺍﻥ‪‬‬ ‫ﺑﻘﺪﺭ ﺣﺮﻛﺘﲔ‬
‫‪---‬‬ ‫ﻟﻴﺲ ﻫﻨﺎﻙ ﺍﻟﺘﻮﻗﻒ ﺩﻭﻥ ﺗﻨﻔﺲ‬ ‫ﺍﻟﺴﻮﺳﻲ‬
‫ﻛﻤﺎ ﺭﻭﺍﻩ ﺣﻔﺺ ﺑﻞ ﺗﻘﺮﺃ ﻛﻤﺎ ﻫﻮ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

 ‫ﺟﺪﻭﻝ ﰲ ﺍﻹﻣﺎﻟﺔ‬
‫ﰲ ﺭﻭﺍﻳﱵ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳ ‪‬ﻲ‬

‫ﺃﻣﺜﻠﺘﻪ‬ ‫ﺃﺣﻜﺎﻣﻪ‬ ‫ﺍﻹﻣﺎﻡ‬

‫! ‪ $! γy 8y™ö Βã ρu $γy 11 gø Χx‬‬
‫‪« #$ Ο‬‬
‫¡ ‪É‬‬
‫‪ó 0Î‬‬ ‫‪‬‬ ‫ﻭﻻ ﳝﻴﻞ ﺣﻔﺺ ﺇ ﹼﻻ ﺍﻷﻟﻒ‬ ‫ﺣﻔﺺ‬
‫ﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‬
‫‪ .١‬ﲤﺎﻝ ﺍﻷﻟﻒ ﺍﳌﺮﺳﻮﻣﺔ ﺑﺎﻟﻴﺎﺀ ﺃﻭ )ﺍﻟﻘﺮﻯ‪ ،‬ﺍﻷﺧﺮﻯ‪ ،‬ﺳﻜﺎﺭﻯ‪ ،‬ﺃﺳﺎﺭﻯ‪،‬‬ ‫ﺍﻟﺴﻮﺳﻲ‬
‫ﺍﻟﱵ ﺃﺻﻠﻬﺎ ﻳﺎﺀ ﺑﺸﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺼﺎﺭﻯ(‬
‫ﺑﻌﺪ ﺍﻟﺮﺍﺀ‬
‫‪ .٢‬ﲤﺎﻝ ﺍﳍﻤﺰﺓ ﻭﺍﻷﻟﻒ ﰲ ﻛﻠﻤﺔ ﺭ‪‬ﺃﹶﻯ ﻛﻮﻛﺒﺎﹰ‪ ،‬ﺭ‪‬ﺁﻩ‪ ،‬ﺭﺀَﺍﻫﺎﹶ‪ ،‬ﺭﺀَﺍ ‪‬ﻙ‬
‫)ﺭ‪‬ﺃﹶﻯ( ﺍﻟﱵ ﻟﻴﺲ ﺑﻌﺪﻫﺎ ﺳﺎﻛﻦ‬
‫‪.٣‬ﲡﺐ ﺇﻣﺎﻟﺔ ﺣﺮﰲ ﺍﻟﺮﺍﺀ ﻭﺍﳍﺎﺀ )‪ ،ý!9# ، ýϑ!9#‬ﻃﻪ‪ ،‬ﻛﻬﻴﻌﺺ(‪.‬‬
‫ﰲ ﻓﻮﺍﺗﺢ ﺍﻟﺴﻮﺭ‬
‫‪ .٤‬ﲤﺎﻝ ﺍﻷﻟﻒ ﰲ ﻛﻠﻤﺔ "ﺃﺩﺭﻯ" ‪‬ﺃﺩﺭﺍﻛﻢ‪ ‬ﻭ‪‬ﺃﺩﺭﺍﻙ‪‬‬
‫ﺱ‪ ‬ﻭ‪‬ﻟﻠﻨﺎﺱ‪‬‬
‫‪ .٥‬ﲤﺎﻝ ﺃﻟﻒ ﻛﻠﻤﺔ "ﺍﻟﻨﺎﺱ" ‪‬ﻭﻣﻦ ﺍﻟﻨﺎ ِ‬
‫ﺍ‪‬ﺮﻭﺭﺓ‬
‫‪ .٦‬ﳝﺎﻝ ﻟﻔﻆ "ﺍﻟﺘﻮﺭﺍﺓ"‬
‫ﺱ‬
‫‪ .٧‬ﺇﺫﺍ ﻭﻗﻌﺖ ﺫﺍﺕ ﺍﻟﺮﺍﺀ ﻗﺒﻞ ﻭﺗ‪‬ﺮ‪‬ﻯ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺳﺎﻛﻦ‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

 ‫ﺟﺪﻭﻝ ﰲ ﺍﻹﺩﻏﺎﻡ‬
‫ﰲ ﺭﻭﺍﻳﱵ ﺍﻹﻣﺎﻡ ﺣﻔﺺ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺴﻮﺳ ‪‬ﻲ‬
‫ﺃﻣﺜﻠﺘﻪ‬ ‫ﻧﻮﻋﻪ‬ ‫ﺃﺣﻜﺎﻣﻪ‬ ‫ﺍﻹﻣﺎﻡ‬
‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻤﺎﺛﻞ‪ :‬ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﹶﻻ ‪‬ﺗ ﹾﺄ ‪‬ﻣﻨ‪‬ﺎ‪ ،‬ﻣﹶﺎ ﻣ‪‬ﻜﱠﻨ‪‬ﻲ‪،‬‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ‬
‫‪‬ﺗ ﹾﺄﻣ‪‬ـ ‪‬ﺮ ‪‬ﻭِّﻧ ‪‬ﻲ‬ ‫ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ‬
‫ﺣﻔﺺ‬
‫ﺇ ﹾﺫ‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻤﺎﺛﻞ‪ :‬ﺗﻄﺎﺑﻖ ﺍﺿ ِﺮ ‪‬‬
‫ﺏ ﺑِﻌﺼﺎﻙ‪،‬‬
‫ﺫﹶﻫﺐ‬ ‫ﺍﳊﺮﻓﲔ ﰲ ﺍﳌﺨﺮﺝ ﻭﺍﻟﺼﻔﺔ‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ‬
‫ﺍﲢﺎﺩ ‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﺕ ﻃﹶﺂِﺋ ﹶﻔ ﹲﺔ‪ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ‪،‬‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﻟﺘﺠﺎﻧﺲ‪ :‬ﰲ‬
‫ﺍﻷﺣﺮﻑ ﺍﻟﻨﻄﻌﻴﺔ ﻭﻫﻲ )ﺕ ﰲ ﻁ(‬
‫ﻭ)ﻁ ﰲ ﺕ( ﻭﺍﻟﻠﺜﻮﻳﺔ ﻭﻫﻲ )ﺙ ﰲ ﺫ( ﺍﺭﻛﺐ ﻣ‪‬ﻌﻨﺎ‬
‫ﻭ)ﺫ ﰲ ﻅ( ﻭﺍﻟﺸﻔﻮﻳﺔ ﻭﻫﻲ )ﺏ ﰲ ﻡ(‬
‫ﺨﹸﻠ ﹾﻘ ﹸﻜ ‪‬ﻢ‬
‫ﺏ‪ ،‬ﻧ ‪‬‬
‫‪‬ﻭﹸﻗ ﹾﻞ ‪‬ﺭ ‪‬‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻘﺎﺭﺏ‪ :‬ﺍﲢﺎﺩ )ﻝ‬
‫ﰲ ﺭ ( ﻭ ) ﻕ ﰲ ﻙ(‬
‫‪‬ﻣﻨ‪‬ﺎ ِﺳ ﹶﻜﻜﹸ ‪‬ﻢ ← ‪‬ﻣﻨ‪‬ﺎ ِﺳﻜﱡ ‪‬ﻢ‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻤﺎﺛﻞ‪ :‬ﻳﻘﻊ ﺇﺫﺍ ﺍﻟﺘﻘﻰ‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ‬
‫ﺍﳊﺮﻓﺎﻥ ﻓﺄﹸﺩﻏﻢ ﺍﻷﻭﻝ ﰲ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻻ‬
‫ِﻓ‪‬ﻴ ِﻪ ﻫ‪‬ﺪ‪‬ﻯ ← ِﻓ‪‬ﻴ ‪‬ﻬﺪ‪‬ﻯ‬ ‫ﻳﺒﺎﱃ ﺃﻛﺎﻥ ﻣﺎ ﻗﺒﻞ ﺍﻷﻭﻝ ﺳﺎﻛﻨﺎ ﺃﻭ‬
‫ﻣﺘﺤﺮﻛﺎ‬
‫ﺨﹸﻠ ﱡﻜ ‪‬ﻢ‬
‫ﺨﻠﹸﻘﹸﻜﹸ ‪‬ﻢ ← ‪‬ﻳ ‪‬‬
‫‪‬ﻳ ‪‬‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻘﺎﺭﺏ‪ :‬ﺇﺫﺍ ﺍﻟﺘﻘﺖ‬
‫)ﺏ ﻣﻊ ﻡ( ﻭ)ﺕ ﻣﻊ ﺍﻷﺣﺮﻑ ﺍﻟﻌﺸﺮﺓ‬ ‫ﺍﻟﺴﻮﺳﻲ‬
‫ﺗﺄ ﹶﺫ ﹶﻥ ﺭ‪‬ﺑﻜﻢ ← ﺗﺄﺫﹶﺭ‪‬ﺑﻜﻢ‬ ‫ﻭﻫﻲ‪ :‬ﺙ‪ ،‬ﺝ‪ ،‬ﺫ‪ ،‬ﺯ‪ ،‬ﺱ‪ ،‬ﺵ‪ ،‬ﺹ‪،‬‬
‫ﻧﺆ ِﻣ ‪‬ﻦ ﻟﹶﻚ ← ‪‬ﻧ ‪‬ﺆ ِﻣﻠﱠﻚ‬ ‫ﺽ‪ ،‬ﻁ‪ ،‬ﻅ( ﻭ)ﺙ ﻣﻊ ﺍﻷﺣﺮﻑ‬
‫ﺍﳋﻤﺴﺔ ﻭﻫﻲ‪ :‬ﺕ‪ ،‬ﺫ‪ ،‬ﺱ‪ ،‬ﺵ‪ ،‬ﺽ(‬
‫ﻛﻤﹶﺜ ِﻞ ِﺭﻳ‪‬ﺢ ← ﻛﻤﹶﺜ ‪‬ﺮﻳ‪‬ﺢ‬ ‫ﻭ)ﺝ ﻣﻊ ﺕ ﻭﺵ( ﻭ)ﺡ ﻣﻊ ﻉ( ﻭ)ﺩ‬
‫ﻣﻊ ﺙ‪ ،‬ﺝ‪ ،‬ﺫ‪ ،‬ﺯ‪ ،‬ﺱ‪ ،‬ﺵ‪ ،‬ﺹ‪ ،‬ﺽ‪،‬‬
‫ﺨﻠﱠﻜﻢ‬‫ﺨ ‪‬ﺮ ﻟﹶﻜﻢ← ﻭﺳ ‪‬‬ ‫ﻭﺳ ‪‬‬ ‫ﻅ( ﻭ)ﺫ ﻣﻊ ﺱ ﻭ ﺹ( ﻭ)ﺱ ﻣﻊ ﺯ(‬
‫ﻭﻏﲑ ﺫﻟﻚ‬ ‫ﻭ)ﺵ ﻣﻊ ﺱ( ﻭ)ﺽ ﻣﻊ ﺵ( ﻭ)ﻕ ﻣﻊ‬
‫ﻙ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ( ﻭ)ﻝ ﻣﻊ ﺭ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ( ﻭ)ﻡ ﻣﻊ ﺏ( ﻭ)ﻥ ﻣﻊ‬
‫ﺭ‪ ،‬ﻝ(‪.‬‬
‫ﺇ ﹾﺫ‬ ‫ﺏ ﺑِﻌﺼﺎﻙ‪،‬‬
‫ﺍﺿ ِﺮ ‪‬‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻤﺎﺛﻞ‪ :‬ﺗﻄﺎﺑﻖ‬
‫ﺫﹶﻫﺐ‬ ‫ﺍﳊﺮﻓﲔ ﰲ ﺍﳌﺨﺮﺝ ﻭﺍﻟﺼﻔﺔ‬
‫ﹸﺃ ‪‬ﻭ ِﺭﹾﺛ‪‬ﺘ ‪‬ﻤ ‪‬ﻮﻫ‪‬ﺎ ← ﹸﺃ ‪‬ﻭ ِﺭ‪‬ﺗ ‪‬ﻤ ‪‬ﻮﻫ‪‬ﺎ‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻘﺎﺭﺏ‪ :‬ﺇﺫﺍ ﺍﻟﺘﻘﺖ‬
‫)ﺏ ﻣﻊ ﻑ‪،‬ﻡ( ﻭ)ﺕ ﻣﻊ ﺍﻷﺣﺮﻑ‬
‫ﺏ‬
‫ﺏ ← ُﻳ ِﺮﱠﺛﻮ‪‬ﺍ ‪‬‬ ‫‪‬ﻳ ِﺮ ‪‬ﺩ ﹶﺛﻮ‪‬ﺍ ‪‬‬ ‫ﺍﻟﺜﻤﻨﻴﺔ ﻭﻫﻲ‪ :‬ﺙ‪ ،‬ﺝ‪ ،‬ﺩ‪ ،‬ﺯ‪ ،‬ﺱ‪ ،‬ﺹ‪،‬‬
‫ﻁ‪ ،‬ﻭﻅ( ﻭ)ﺙ ﻣﻊ ﺕ‪ ،‬ﺫ( ﻭ)ﺩ ﻣﻊ‬ ‫ﺍﻹﺩﻏﺎﻡ ﺍﻟﺼﻐﲑ‬
‫‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺫ ‪‬ﺭﹾﺃﻧ‪‬ﺎ ← ‪‬ﻭﹶﻟ ﹶﻘﺬﱠﺭ‪‬ﺍﻧ‪‬ﺎ‬ ‫ﺍﻷﺣﺮﻑ ﺍﻟﻌﺸﺮﺓ ﻭﻫﻲ‪ :‬ﺕ‪ ،‬ﺙ‪ ،‬ﺝ‪،‬‬
‫ﻭﻏﲑ ﺫﻟﻚ‬ ‫ﺫ‪ ،‬ﺯ‪ ،‬ﺱ‪ ،‬ﺵ‪ ،‬ﺹ‪ ،‬ﺽ‪ ،‬ﻭﻅ( ﻭ)ﺫ‬
‫ﻣﻊ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺘﺔ ﻭﻫﻲ‪ :‬ﺕ‪ ،‬ﺝ‪ ،‬ﺩ‪،‬‬
‫ﺯ‪ ،‬ﺱ‪ ،‬ﻭﺹ( ﻭ)ﻝ ﻣﻊ ﺭ ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻌﻜﺲ(‬

‫‪© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta‬‬

  ‫א‬

Nama : Ridwanulloh
TTL : Banjarnegara, 11 Desember 1983
Jenis Kelamin : Laki-laki
Agama : Islam
Kewarganegaraan : Indonesia
Alamat Asal : Desa Kemiri RT. 03 RW. 02 Kec. Sigaluh Banjarnegara Jawa
Tengah 53481
Alamat di Yogyakarta : Jeruklegi Jl. Wonocatur Yogyakarta
Nama Ayah : Taufik Utomo
Agama : Islam
Pekerjaan : Tani
Nama Ibu : Siti Sholehah
Agama : Islam
Pekerjaan : Ibu Rumah Tangga

Riwayat Pendidikan:
I. Formal
1. SDN Kemiri Banjarnegara Jawa Tengah (lulus tahun 1996)
2. Mts as-Salam, Temanggung Jawa Tengah (lulus tahun 1999)
3. MA Miftahus Salam, Banyumas Jawa Tengah (lulus tahun 2002)
4. UIN Sunan Kalijaga Yogyakarta Fakultas Adab Jurusan Bahasa dan Sastra
Arab (masuk tahun 2002)

III. Pengalaman Organisasi

1. OPPMA PM as-Salam Temanggung (1998-1999)
2. HMI MPO Fakultas Adab UIN Sunan Kalijaga (2003)
3. UKM OG al-Jamiah UIN Sunan Kalijaga Yogyakarta (2004 s.d sekarang)

© 2008 Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta