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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصلاة
Book of Prayer
باب: وجوب القراءة على ما نزل من الأحرف السبعة دون غيرهن من اللغات
Chapter: The obligation of reciting according to the seven modes in which the Quran was revealed, not other dialects
Bayhaqi 3995 — The obligation of reciting according to the seven modes
اُردوEn
أنبأ أَبُو نَصْرِ بْنُ قَتَادَةَ، أنبأ أَبُو مَنْصُورٍ النَّضْرَوِيُّ، ثنا أَحْمَدُ بْنُ نَجْدَةَ، ثنا سَعِيدُ بْنُ مَنْصُورٍ، ثنا ابْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، عَنْ خَارِجَةَ بْنِ زَيْدٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ: " الْقِرَاءَةُ سُنَّةٌ " وَإِنَّمَا أَرَادَ وَاللهُ أَعْلَمُ أَنَّ اتِّبَاعَ مَنْ قَبْلَنَا فِي الْحُرُوفِ وَفِي الْقِرَاءَاتِ سُنَّةٌ مُتَّبَعَةٌ لَا يَجُوزُ مُخَالَفَةُ الْمُصْحَفِ الَّذِي هُوَ إِمَامٌ وَلَا مُخَالَفَةُ الْقِرَاءَاتِ الَّتِي هِيَ مَشْهُورَةٌ، وَإِنْ كَانَ غَيْرُ ذَلِكَ سَائِغًا فِي اللُّغَةِ أَوْ أَظْهَرَ مِنْهَا وَبِاللهِ التَّوْفِيقُ، وَأَمَّا الْأَخْبَارُ الَّتِي وَرَدَتْ فِي إِجَازَةِ قِرَاءَةِ: {غَفُورٌ رَحِيمٌ} [البقرة: ١٧٣]، بَدَلَ {عَلِيمٌ حَكِيمٌ} [النساء: ٢٦]؛ فَلَأَنَّ جَمِيعَ ذَلِكَ مِمَّا نَزَلَ بِهِ الْوَحْيُ، فَإِذَا قَرَأَ ذَلِكَ فِي غَيْرِ مَوْضِعِهِ مَا لَمْ يَخْتِمْ بِهِ آيَةَ عَذَابٍ بِآيَةِ رَحْمَةٍ أَوْ رَحْمَةٍ بِعَذَابٍ فَكَأَنَّهُ قَرَأَ آيَةً مِنْ سُورَةٍ وَآيَةً مِنْ سُورَةٍ أُخْرَى فَلَا يَأْثَمُ بِقِرَاءَتِهَا كَذَلِكَ، وَالْأَصْلُ مَا اسْتَقَرَّتْ عَلَيْهِ الْقِرَاءَةُ فِي السَّنَةِ الَّتِي تُوُفِّيَ فِيهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعْدَ مَا عَارَضَهُ بِهِ جَبْرَائِيلُ عَلَيْهِ السَّلَامُ فِي تِلْكَ السَّنَةِ مَرَّتَيْنِ، ثُمَّ اجْتَمَعَتِ الصَّحَابَةُ عَلَى إِثْبَاتِهِ بَيْنَ الدَّفَّتَيْنِ.
(a) Zayd bin Thabit (may Allah be pleased with him) narrates: The recitation (qira'ah) is a sunnah.
(b) His meaning is following those before us in the spellings and in the readings that are worthy of being followed: it is not permissible to go against the Mushaf which is the Imam (the standard copy), nor is it permissible to go against the well-known readings, even if something else is permissible in the language or is even clearer.
(c) As for the hadiths that have come regarding the permissibility of reciting 'Ghafurun Rahim' (Forgiving, Merciful) in place of 'Alimun Hakim' (Knowing, Wise), that is because these too are among what the revelation came down with. So reciting it in other than its own place is permissible, provided one does not replace a verse of punishment with a verse of mercy, or a verse of mercy with a verse of punishment. It is as though he recited one verse from one surah and another verse from another surah, so he will not be sinful for reciting in this way. And the basis on which the recitation is established is that upon which the Messenger of Allah (peace and blessings be upon him) passed away after reviewing it with Jibra'il al-Amin (peace be upon him). In that year the Messenger of Allah (peace and blessings be upon him) reviewed it with Jibra'il al-Amin (peace be upon him) twice. Then the Companions (may Allah be pleased with them) reached consensus on establishing it (the Qur'an) between the two covers.
(b) His meaning is following those before us in the spellings and in the readings that are worthy of being followed: it is not permissible to go against the Mushaf which is the Imam (the standard copy), nor is it permissible to go against the well-known readings, even if something else is permissible in the language or is even clearer.
(c) As for the hadiths that have come regarding the permissibility of reciting 'Ghafurun Rahim' (Forgiving, Merciful) in place of 'Alimun Hakim' (Knowing, Wise), that is because these too are among what the revelation came down with. So reciting it in other than its own place is permissible, provided one does not replace a verse of punishment with a verse of mercy, or a verse of mercy with a verse of punishment. It is as though he recited one verse from one surah and another verse from another surah, so he will not be sinful for reciting in this way. And the basis on which the recitation is established is that upon which the Messenger of Allah (peace and blessings be upon him) passed away after reviewing it with Jibra'il al-Amin (peace be upon him). In that year the Messenger of Allah (peace and blessings be upon him) reviewed it with Jibra'il al-Amin (peace be upon him) twice. Then the Companions (may Allah be pleased with them) reached consensus on establishing it (the Qur'an) between the two covers.
