ﻭﻗﺎﻝ اﻟﻨﻜﺰاﻭﻱ: ﺑﺎﺏ اﻟﻮﻗﻒ ﻋﻈﻴﻢ اﻟﻘﺪﺭ ﺟﻠﻴﻞ اﻟﺨﻄﺮ ﻷﻧﻪ ﻻﻳﺘﺄﺗﻰ ﻷﺣﺪ ﻣﻌﺮﻓﺔ ﻣﻌﺎﻧﻲ اﻟﻘﺮﺁﻥ ﻭﻻ اﺳﺘﻨﺒﺎﻁ اﻷﺩﻟﺔ اﻟﺸﺮﻋﻴﺔ ﻣﻨﻪ ﺇﻻ ﺑﻤﻌﺮﻓﺔ اﻟﻔﻮاﺻﻞ. ﻭﻓﻲ اﻟﻨﺸﺮ ﻻﺑﻦ اﻟﺠﺰﺭﻱ: ﻟﻤﺎ ﻟﻢ ﻳﻤﻜﻦ اﻟﻘﺎﺭﺉ ﺃﻥ ﻳﻘﺮﺃ اﻟﺴﻮﺭﺓ ﺃﻭ اﻟﻘﺼﺔ ﻓﻲ ﻧﻔﺲ ﻭاﺣﺪ ﻭﻟﻢ ﻳﺠﺰ اﻟﺘﻨﻔﺲ ﺑﻴﻦ ﻛﻠﻤﺘﻴﻦ ﺣﺎﻟﺔ اﻟﻮﺻﻞ ﺑﻞ ﺫﻟﻚ ﻛﺎﻟﺘﻨﻔﺲ ﻓﻲ ﺃﺛﻨﺎء اﻟﻜﻠﻤﺔ ﻭﺟﺐ ﺣﻴﻨﺌﺬ اﺧﺘﻴﺎﺭ ﻭﻗﻒ ﻟﻠﺘﻨﻔﺲ ﻭاﻻﺳﺘﺮاﺣﺔ ﻭﺗﻌﻴﻦ اﺭﺗﻀﺎء اﺑﺘﺪاء ﺑﻌﺪﻩ ﻭﺗﺤﺘﻢ ﺃﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻤﺎ ﻳﺤﻴﻞ اﻟﻤﻌﻨﻰ ﻭﻻ ﻳﺨﻞ ﺑﺎﻟﻔﻬﻢ ﺇﺫ ﺑﺬﻟﻚ ﻳﻈﻬﺮ اﻹﻋﺠﺎﺯ ﻭﻳﺤﺼﻞ اﻟﻘﺼﺪ ﻭﻟﺬﻟﻚ ﺣﺾ اﻷﺋﻤﺔ ﻋﻠﻰ ﺗﻌﻠﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ. ﻭﻓﻲ ﻛﻼﻡ ﻋﻠﻲ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺫﻟﻚ ﻭﻓﻲ ﻛﻼﻡ اﺑﻦ ﻋﻤﺮ ﺑﺮﻫﺎﻥ ﻋﻠﻰ ﺃﻥ ﺗﻌﻠﻤﻪ ﺇﺟﻤﺎﻉ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﻭﺻﺢ - ﺑﻞ ﺗﻮاﺗﺮ - ﻋﻨﺪﻧﺎ ﺗﻌﻠﻤﻪ ﻭاﻻﻋﺘﻨﺎء ﺑﻪ ﻣﻦ اﻟﺴﻠﻒ اﻟﺼﺎﻟﺢ ﻛﺄﺑﻲ ﺟﻌﻔﺮ ﻳﺰﻳﺪ ﺑﻦ اﻟﻘﻌﻘﺎﻉ ﺃﺣﺪ ﺃﻋﻴﺎﻥ اﻟﺘﺎﺑﻌﻴﻦ ﻭﺻﺎﺣﺒﻪ اﻹﻣﺎﻡ ﻧﺎﻓﻊ ﻭﺃﺑﻲ ﻋﻤﺮﻭ ﻭﻳﻌﻘﻮﺏ ﻭﻋﺎﺻﻢ ﻭﻏﻴﺮﻫﻢ ﻣﻦ اﻷﺋﻤﺔ ﻭﻛﻼﻣﻬﻢ ﻓﻲ ﺫﻟﻚ ﻣﻌﺮﻭﻑ ﻭﻧﺼﻮﺻﻬﻢ ﻋﻠﻴﻪ ﻣﺸﻬﻮﺭﺓ ﻓﻲ اﻟﻜﺘﺐ ﻭﻣﻦ ﺛﻢ اﺷﺘﺮﻁ ﻛﺜﻴﺮ ﻣﻦ اﻟﺨﻠﻒ ﻋﻠﻰ اﻟﻤﺠﻴﺰ ﺃﻻ ﻳﺤﻴﺰ ﺃﺣﺪا ﺇﻻ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻪ اﻟﻮﻗﻒ ﻭاﻻﺑﺘﺪاء ﻭﺻﺢ ﻋﻦ اﻟﺸﻌﺒﻲ ﺃﻧﻪ ﻗﺎﻝ: ﺇﺫا ﻗﺮﺃﺕ {ﻛﻞ ﻣﻦ ﻋﻠﻴﻬﺎ ﻓﺎﻥ} ﻓﻼ ﺗﺴﻜﺖ ﺣﺘﻰ ﺗﻘﺮﺃ: {ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺭﺑﻚ ﺫﻭ اﻟﺠﻼﻝ ﻭاﻷﻛﺮاﻡ} ﻗﻠﺖ ﺃﺧﺮﺟﻪ اﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ. 120 views17:10
