تفسير سورة الناس

ﻗُﻞْ ﺃَﻋُﻮﺫُ ﺑِﺮَﺏِّ ﺍﻟﻨَّﺎﺱِ (1)
ﻣَﻠِﻚِ ﺍﻟﻨَّﺎﺱِ (2) ﺇِﻟَﻪِ ﺍﻟﻨَّﺎﺱِ
(3)
ﻫﺬﻩ ﺛﻼﺙ ﺻﻔﺎﺕ ﻣﻦ
ﺻﻔﺎﺕ ﺍﻟﺮﺏ ﻋﺰ ﻭﺟﻞ
ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻟﻤﻠﻚ ﻭﺍﻹﻟﻬﻴﺔ
ﻓﻬﻮ ﺭﺏ ﻛﻞ ﺷﻲﺀ ﻭﻣﻠﻴﻜﻪ
ﻭﺇﻟﻬﻪ ﻓﺠﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ
ﻣﺨﻠﻮﻗﺔ ﻟﻪ ﻣﻤﻠﻮﻛﺔ ﻋﺒﻴﺪ ﻟﻪ
ﻓﺄﻣﺮ ﺍﻟﻤﺴﺘﻌﻴﺬ ﺃﻥ ﻳﺘﻌﻮﺫ
ﺑﺎﻟﻤﺘﺼﻒ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ
ﻣﻦ ﺷﺮ ﺍﻟﻮﺳﻮﺍﺱ
ﺍﻟﺨﻨﺎﺱ ﻭﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ
ﺍﻟﻤﻮﻛﻞ ﺑﺎﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﻣﺎ
ﻣﻦ ﺃﺣﺪ ﻣﻦ ﺑﻨﻲ ﺁﺩﻡ ﺇﻻ
ﻭﻟﻪ ﻗﺮﻳﻦ ﻳﺰﻳﻦ ﻟﻪ
ﺍﻟﻔﻮﺍﺣﺶ ﻭﻻ ﻳﺄﻟﻮﻩ ﺟﻬﺪﺍ
ﻓﻲ ﺍﻟﺨﻴﺎﻝ .
ﻭﺍﻟﻤﻌﺼﻮﻡ ﻣﻦ ﻋﺼﻤﻪ
ﺍﻟﻠﻪ ﻭﻗﺪ ﺛﺒﺖ ﻓﻲ ﺍﻟﺼﺤﻴﺢ
ﺃﻧﻪ " ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺇﻻ
ﻗﺪ ﻭﻛﻞ ﺑﻪ ﻗﺮﻳﻨﻪ " ﻗﺎﻟﻮﺍ
ﻭﺃﻧﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻗﺎﻝ "
ﻧﻌﻢ ﺇﻻ ﺃﻥ ﺍﻟﻠﻪ ﺃﻋﺎﻧﻨﻲ
ﻋﻠﻴﻪ ﻓﺄﺳﻠﻢ ﻓﻼ ﻳﺄﻣﺮﻧﻲ ﺇﻻ
ﺑﺨﻴﺮ " .
ﻭﺛﺒﺖ ﻓﻲ ﺍﻟﺼﺤﻴﺤﻴﻦ ﻋﻦ
ﺃﻧﺲ ﻓﻲ ﻗﺼﺔ ﺯﻳﺎﺭﺓ
ﺻﻔﻴﺔ ﻟﻠﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻣﻌﺘﻜﻒ
ﻭﺧﺮﻭﺟﻪ ﻣﻌﻬﺎ ﻟﻴﻼ ﻟﻴﺮﺩﻫﺎ
ﺇﻟﻰ ﻣﻨﺰﻟﻬﺎ ﻓﻠﻘﻴﻪ ﺭﺟﻼﻥ
ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻠﻤﺎ ﺭﺃﻳﺎ ﺍﻟﻨﺒﻲ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺃﺳﺮﻋﺎ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "
ﻋﻠﻰ ﺭﺳﻠﻜﻤﺎ ﺇﻧﻬﺎ ﺻﻔﻴﺔ
ﺑﻨﺖ ﺣﻴﻲ " ﻓﻘﺎﻻ ﺳﺒﺤﺎﻥ
ﺍﻟﻠﻪ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻓﻘﺎﻝ "
ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺠﺮﻱ ﻣﻦ
ﺍﺑﻦ ﺁﺩﻡ ﻣﺠﺮﻯ ﺍﻟﺪﻡ ﻭﺇﻧﻲ
ﺧﺸﻴﺖ ﺃﻥ ﻳﻘﺬﻑ ﻓﻲ
ﻗﻠﻮﺑﻜﻤﺎ ﺷﻴﺌﺎ - ﺃﻭ ﻗﺎﻝ
ﺷﺮﺍ . ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ
ﻳﻌﻠﻰ ﺍﻟﻤﻮﺻﻠﻲ ﺣﺪﺛﻨﺎ
ﻣﺤﻤﺪ ﺑﻦ ﺑﺤﺮ ﺣﺪﺛﻨﺎ ﻋﺪﻱ
ﺑﻦ ﺃﺑﻲ ﻋﻤﺎﺭﺓ ﺣﺪﺛﻨﺎ ﺯﻳﺎﺩ
ﺍﻟﻨﻤﻴﺮﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ
ﻣﺎﻟﻚ ﻗﺎﻝ : ﻗﺎﻝ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
" ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﺿﻊ
ﺧﻄﻤﻪ ﻋﻠﻰ ﻗﻠﺐ ﺍﺑﻦ ﺁﺩﻡ
ﻓﺈﻥ ﺫﻛﺮ ﺍﻟﻠﻪ ﺧﻨﺲ ﻭﺇﻥ
ﻧﺴﻲ ﺍﻟﺘﻘﻢ ﻗﻠﺒﻪ ﻓﺬﻟﻚ
ﺍﻟﻮﺳﻮﺍﺱ ﺍﻟﺨﻨﺎﺱ "
ﻏﺮﻳﺐ.
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺣﺪﺛﻨﺎ
ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺣﺪﺛﻨﺎ
ﺷﻌﺒﺔ ﻋﻦ ﻋﺎﺻﻢ ﺳﻤﻌﺖ
ﺃﺑﺎ ﺗﻤﻴﻤﺔ ﻳﺤﺪﺙ ﻋﻦ ﺭﺩﻳﻒ
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻗﺎﻝ ﻋﺜﺮ ﺑﺎﻟﻨﺒﻲ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺣﻤﺎﺭﻩ ﻓﻘﻠﺖ ﺗﻌﺲ
ﺍﻟﺸﻴﻄﺎﻥ ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻻ
ﺗﻘﻞ ﺗﻌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺈﻧﻚ
ﺇﺫﺍ ﻗﻠﺖ ﺗﻌﺲ ﺍﻟﺸﻴﻄﺎﻥ
ﺗﻌﺎﻇﻢ ﻭﻗﺎﻝ ﺑﻘﻮﺗﻲ
ﺻﺮﻋﺘﻪ ﻭﺇﺫﺍ ﻗﻠﺖ ﺑﺴﻢ ﺍﻟﻠﻪ
ﺗﺼﺎﻏﺮ ﺣﺘﻰ ﻳﺼﻴﺮ ﻣﺜﻞ
ﺍﻟﺬﺑﺎﺏ " ﺗﻔﺮﺩ ﺑﻪ ﺃﺣﻤﺪ
ﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ ﻗﻮﻱ ﻭﻓﻴﻪ
ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻠﺐ ﻣﺘﻰ
ﺫﻛﺮ ﺍﻟﻠﻪ ﺗﺼﺎﻏﺮ ﺍﻟﺸﻴﻄﺎﻥ
ﻭﻏﻠﺐ ﻭﺇﻥ ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻠﻪ
ﺗﻌﺎﻇﻢ ﻭﻏﻠﺐ .
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺣﺪﺛﻨﺎ
ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺤﻨﻔﻲ ﺣﺪﺛﻨﺎ
ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺜﻤﺎﻥ ﻋﻦ
ﺳﻌﻴﺪ ﺍﻟﻤﻘﺒﺮﻱ ﻋﻦ ﺃﺑﻲ
ﻫﺮﻳﺮﺓ ﻗﺎﻝ : ﻗﺎﻝ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
" ﺇﻥ ﺃﺣﺪﻛﻢ ﺇﻥ ﻛﺎﻥ ﻓﻲ
ﺍﻟﻤﺴﺠﺪ ﺟﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ
ﻓﺄﺑﺲ ﺑﻪ ﻛﻤﺎ ﻳﺄﺑﺲ
ﺍﻟﺮﺟﻞ ﺑﺪﺍﺑﺘﻪ ﻓﺈﺫﺍ ﺳﻜﻦ ﻟﻪ
ﺯﻧﻘﻪ ﺃﻭ ﺃﻟﺠﻤﻪ" ﻗﺎﻝ ﺃﺑﻮ
ﻫﺮﻳﺮﺓ ﻭﺃﻧﺘﻢ ﺗﺮﻭﻥ ﺫﻟﻚ
ﺃﻣﺎ ﺍﻟﻤﺰﻧﻮﻕ ﻓﺘﺮﺍﻩ ﻣﺎﺋﻼ
ﻛﺬﺍ ﻻ ﻳﺬﻛﺮ ﺍﻟﻠﻪ ﻭﺃﻣﺎ
ﺍﻟﻤﻠﺠﻢ ﻓﻔﺎﺗﺢ ﻓﺎﻩ ﻻ ﻳﺬﻛﺮ
ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﺗﻔﺮﺩ ﺑﻪ
ﺃﺣﻤﺪ .
ﻣِﻦْ ﺷَﺮِّ ﺍﻟْﻮَﺳْﻮَﺍﺱِ
ﺍﻟْﺨَﻨَّﺎﺱِ
ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻋﻦ
ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﻗﻮﻟﻪ "
ﺍﻟﻮﺳﻮﺍﺱ ﺍﻟﺨﻨﺎﺱ "
ﺍﻟﺸﻴﻄﺎﻥ ﺟﺎﺛﻢ ﻋﻠﻰ ﻗﻠﺐ
ﺍﺑﻦ ﺁﺩﻡ ﻓﺈﺫﺍ ﺳﻬﺎ ﻭﻏﻔﻞ
ﻭﺳﻮﺱ ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﻟﻠﻪ
ﺧﻨﺲ ﻭﻛﺬﺍ ﻗﺎﻝ ﻣﺠﺎﻫﺪ
ﻭﻗﺘﺎﺩﺓ ﻭﻗﺎﻝ ﺍﻟﻤﻌﺘﻤﺮ ﺑﻦ
ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﺃﺑﻴﻪ ﺫﻛﺮ ﻟﻲ
ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻮﺳﻮﺍﺱ
ﻳﻨﻔﺚ ﻓﻲ ﻗﻠﺐ ﺍﺑﻦ ﺁﺩﻡ
ﻋﻨﺪ ﺍﻟﺤﺰﻥ ﻭﻋﻨﺪ ﺍﻟﻔﺮﺡ
ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﻟﻠﻪ ﺧﻨﺲ ﻭﻗﺎﻝ
ﺍﻟﻌﻮﻓﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ
ﻓﻲ ﻗﻮﻟﻪ" ﺍﻟﻮﺳﻮﺍﺱ "
ﻗﺎﻝ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﻣﺮ
ﻓﺈﺫﺍ ﺃﻃﻴﻊ ﺧﻨﺲ.
ﺍﻟَّﺬِﻱ ﻳُﻮَﺳْﻮِﺱُ ﻓِﻲ ﺻُﺪُﻭﺭِ
ﺍﻟﻨَّﺎﺱِ
ﻫﻞ ﻳﺨﺘﺺ ﻫﺬﺍ ﺑﺒﻨﻲ ﺁﺩﻡ
ﻛﻤﺎ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺃﻭ ﻳﻌﻢ
ﺑﻨﻲ ﺁﺩﻡ ﻭﺍﻟﺠﻦ ؟ ﻓﻴﻪ
ﻗﻮﻻﻥ ﻭﻳﻜﻮﻧﻮﻥ ﻗﺪ ﺩﺧﻠﻮﺍ
ﻓﻲ ﻟﻔﻆ ﺍﻟﻨﺎﺱ ﺗﻐﻠﻴﺒﺎ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﻗﺪ
ﺍﺳﺘﻌﻤﻞ ﻓﻴﻬﻢ ﺭﺟﺎﻝ ﻣﻦ
ﺍﻟﺠﻦ ﻓﻼ ﺑﺪﻉ ﻓﻲ ﺇﻃﻼﻕ
ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﻢ .
ﻣِﻦَ ﺍﻟْﺠِﻨَّﺔِ ﻭَﺍﻟﻨَّﺎﺱِ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " ﻣﻦ ﺍﻟﺠﻨﺔ
ﻭﺍﻟﻨﺎﺱ" ﻫﻞ ﻫﻮ ﺗﻔﺼﻴﻞ
ﻟﻘﻮﻟﻪ " ﺍﻟﺬﻱ ﻳﻮﺳﻮﺱ
ﻓﻲ ﺻﺪﻭﺭ ﺍﻟﻨﺎﺱ" ﻣﻦ
ﺷﻴﺎﻃﻴﻦ ﺍﻹﻧﺲ ﻭﺍﻟﺠﻦ
ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ " ﻭﻛﺬﻟﻚ
ﺟﻌﻠﻨﺎ ﻟﻜﻞ ﻧﺒﻲ ﻋﺪﻭﺍ
ﺷﻴﺎﻃﻴﻦ ﺍﻹﻧﺲ ﻭﺍﻟﺠﻦ
ﻳﻮﺣﻲ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺑﻌﺾ
ﺯﺧﺮﻑ ﺍﻟﻘﻮﻝ ﻏﺮﻭﺭﺍ . "
ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ
ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ﺣﺪﺛﻨﺎ
ﺍﻟﻤﺴﻌﻮﺩﻱ ﺣﺪﺛﻨﺎ ﺃﺑﻮ
ﻋﻤﺮﻭ ﺍﻟﺪﻣﺸﻘﻲ ﺣﺪﺛﻨﺎ
ﻋﺒﻴﺪ ﺑﻦ ﺍﻟﺨﺸﺨﺎﺵ ﻋﻦ
ﺃﺑﻲ ﺫﺭ ﻗﺎﻝ ﺃﺗﻴﺖ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻭﻫﻮ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻓﺠﻠﺴﺖ
ﻓﻘﺎﻝ " ﻳﺎ ﺃﺑﺎ ﺫﺭ ﻫﻞ
ﺻﻠﻴﺖ ؟ " ﻗﻠﺖ ﻻ ﻗﺎﻝ "
ﻗﻢ ﻓﺼﻞ " ﻗﺎﻝ ﻓﻘﻤﺖ
ﻓﺼﻠﻴﺖ ﺛﻢ ﺟﻠﺴﺖ ﻓﻘﺎﻝ "
ﻳﺎ ﺃﺑﺎ ﺫﺭ ﺗﻌﻮﺫ ﺑﺎﻟﻠﻪ ﻣﻦ ﺷﺮ
ﺷﻴﺎﻃﻴﻦ ﺍﻹﻧﺲ ﻭﺍﻟﺠﻦ "
ﻗﺎﻝ : ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﻭﻟﻺﻧﺲ ﺷﻴﺎﻃﻴﻦ ؟ ﻗﺎﻝ "
ﻧﻌﻢ " ﻗﺎﻝ : ﻓﻘﻠﺖ ﻳﺎ
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺍﻟﺼﻼﺓ ؟ ﻗﺎﻝ
" ﺧﻴﺮ ﻣﻮﺿﻮﻉ ﻣﻦ ﺷﺎﺀ
ﺃﻗﻞ ﻭﻣﻦ ﺷﺎﺀ ﺃﻛﺜﺮ" ﻗﻠﺖ
ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻓﺎﻟﺼﻮﻡ ؟
ﻗﺎﻝ " ﻓﺮﺽ ﻣﺠﺰﺉ ﻭﻋﻨﺪ
ﺍﻟﻠﻪ ﻣﺰﻳﺪ " ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﻓﺎﻟﺼﺪﻗﺔ ؟ ﻗﺎﻝ "
ﺃﺿﻌﺎﻑ ﻣﻀﺎﻋﻔﺔ " ﻗﻠﺖ
ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻓﺄﻳﻬﺎ
ﺃﻓﻀﻞ ؟ ﻗﺎﻝ " ﺟﻬﺪ ﻣﻦ
ﻣﻘﻞ ﺃﻭ ﺳﺮ ﺇﻟﻰ ﻓﻘﻴﺮ "
ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺃﻱ
ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﻥ ﺃﻭﻝ ؟ ﻗﺎﻝ "
ﺁﺩﻡ " ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﻭﻧﺒﻴﺎ ﻛﺎﻥ ؟ ﻗﺎﻝ " ﻧﻌﻢ
ﻧﺒﻲ ﻣﻜﻠﻢ " ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﻛﻢ ﺍﻟﻤﺮﺳﻠﻮﻥ ؟ ﻗﺎﻝ
" ﺛﻠﺜﻤﺎﺋﺔ ﻭﺑﻀﻌﺔ ﻋﺸﺮ
ﺟﻤﺎ ﻏﻔﻴﺮﺍ " ﻭﻗﺎﻝ ﻣﺮﺓ "
ﺧﻤﺴﺔ ﻋﺸﺮ " ﻗﻠﺖ ﻳﺎ
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺃﻳﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻚ
ﺃﻋﻈﻢ ﻗﺎﻝ " ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ
" ﺍﻟﻠﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﺤﻲ
ﺍﻟﻘﻴﻮﻡ " ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ
ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻋﻤﺮ
ﺍﻟﺪﻣﺸﻘﻲ ﺑﻪ ﻭﻗﺪ ﺃﺧﺮﺝ
ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﻄﻮﻻ ﺟﺪﺍ
ﺃﺑﻮ ﺣﺎﺗﻢ ﺑﻦ ﺣﺒﺎﻥ ﻓﻲ
ﺻﺤﻴﺤﻪ ﺑﻄﺮﻳﻖ ﺁﺧﺮ
ﻭﻟﻔﻆ ﺁﺧﺮ ﻣﻄﻮﻝ ﺟﺪﺍ
ﻓﺎﻟﻠﻪ ﺍﻋﻠﻢ .
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺣﺪﺛﻨﺎ
ﻭﻛﻴﻊ ﻋﻦ ﺳﻔﻴﺎﻥ ﻋﻦ
ﻣﻨﺼﻮﺭ ﻋﻦ ﺫﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ
ﺍﻟﻬﻤﺪﺍﻧﻲ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ
ﺷﺪﺍﺩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ
ﻗﺎﻝ : ﺟﺎﺀ ﺭﺟﻞ ﺇﻟﻰ ﺍﻟﻨﺒﻲ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺇﻧﻲ
ﻷﺣﺪﺙ ﻧﻔﺴﻲ ﺑﺎﻟﺸﻲﺀ
ﻷﻥ ﺃﺧﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﺣﺐ
ﺇﻟﻲ ﻣﻦ ﺃﻥ ﺃﺗﻜﻠﻢ ﺑﻪ ﻗﺎﻝ :
ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ " ﺍﻟﻠﻪ ﺃﻛﺒﺮ ﺍﻟﻠﻪ ﺃﻛﺒﺮ
ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺍﻟﺬﻱ ﺭﺩ ﻛﻴﺪﻩ
ﺇﻟﻰ ﺍﻟﻮﺳﻮﺳﺔ" ﻭﺭﻭﺍﻩ ﺃﺑﻮ
ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ
ﻣﻨﺼﻮﺭ ﺯﺍﺩ ﺍﻟﻨﺴﺎﺋﻲ
ﻭﺍﻷﻋﻤﺶ ﻛﻼﻫﻤﺎ ﻋﻦ ﺫﺭ
ﺑﻪ ﺁﺧﺮ ﺍﻟﺘﻔﺴﻴﺮ. ﻭﻟﻠﻪ
ﺍﻟﺤﻤﺪ ﻭﺍﻟﻤﻨﺔ ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ
ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ.
ﻣﻨﻘﻮﻭﻭﻭﻝ
ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴر


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