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:   is on a distinguished road

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: [ 30 - 05 - 2018 - 23:33 ]


https://www.the-greatnews.com/showthread.php?2129.html
English Español Deutsh Italiano Melayu Trk Franais



17 - 09 - 1431
27 - 08 - 2010
05:55



..

..

1
1 :{ } [:36].

2 .
2 : { } [:30].

3
3 : { } [:118].

4 : { } [ 119].
4 . : { } [:99].

5
5 : { } [:40].

6
6 : { (1) (2) (3) (4) } [].

7
7 : { } [:43].

8
8 : { ﴿١﴾ ﴿٢﴾ ﴿٣﴾ ﴿٤﴾ ﴿٥﴾} [].

9 : { ﴿٢﴾ ﴿٣﴾ ﴿٤﴾ ﴿٥﴾} [].
9 : { (1) (2) (3) (4) } [].

10
10 : { ﴿١﴾ ﴿٢﴾ ﴿٣﴾ ﴿٤﴾ ﴿٥﴾} [].

11 .
11 ɺ .

12 - -
12 : { } [:158].

13
13 : { } [:55].

14 ɿ
14 :{ } [:58].

15
15 : { (10) (11) (12) (13) (14) (15) (16) (17) } [].

16 Ͽ
16 : { } [:4].

17
17 : { (11) (12) (13) (14) (15) (16) (17) } [].

18
18 : { (30) (31) (32) (33) } [].

19 { } [:33]
19 : { (36) (37) (38) (39) (40) } [].

: " ѡ Ѻ ޡ ѡ . : { (36) (37) (38) (39) (40) } []".

..
ޡ .

ﻹﻣﺎﻡ ﻧﺎﺻﺮ ﻣﺤﻤﺪ ﻟﻴﻤﺎﻧﻲ
09 - 10 - 1429 ﻫ
09 - 10 - 2008 ﻣ
09:50 ﻣﺴﺎ


ﻟﺪﻓﺎﻉ ﻋﻦ ﺣﻘﻴﻘﺔ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻣﻦ ﻟﻜﺘﺎﺏ ﻭﻟﺴﻨﺔ ..

ﺑﺴﻢ ﻟﻠﻪ ﻟﺮﺣﻤﻦ ﻟﺮﺣﻴﻢ ﻭﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﻋﻠﻰ ﺟﺪﻱ ﺧﺎﺗﻢ ﻷﻧﺒﻴﺎ ﻭﻟﻤﺮﺳﻠﻴﻦ ﻭﺁﻟﻪ ﻟﻄﻴﺒﻴﻦ ﻭﻟﺘﺎﺑﻌﻴﻦ ﻟﻠﺤﻖ ﺇﻟﻰ ﻳﻮﻡ ﻟﺪﻳﻦ ﻭﺑﻌﺪ ..
ﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻟﺴﺆﻝ ﻷﻭﻝ ﺑﻄﻠﺐ ﻟﺪﻓﺎﻉ ﻋﻦ ﺣﻘﻴﻘﺔ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻣﻦ ﻟﻜﺘﺎﺏ ﻭﻟﺴﻨﺔ ﻟﻤﻬﺪﺓ ﻭﻗﺎﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻳﻘﻮﻝ ﻟﺬﻳﻦ ﻛﻔﺮﻭ ﻟﺴﺖ ﻣﺮﺳﻼ ﻗﻞ ﻛﻔﻰ ﺑﺎﻟﻠﻪ ﺷﻬﻴﺪ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻜﻢ ﻭﻣﻦ ﻋﻨﺪﻩ ﻋﻠﻢ ﻟﻜﺘﺎﺏ (43)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﺮﻋﺪ]
.

ﻭﺑﻤﺎ ﺃﻧﻜﻢ ﻻ ﺗﻨﺘﻈﺮﻭﻥ ﻧﺒﻴﺎ ﻭﻻ ﺭﺳﻮﻻ ﻣﻦ ﺑﻌﺪ ﺧﺎﺗﻢ ﻷﻧﺒﻴﺎ ﻭﻟﻤﺮﺳﻠﻴﻦ ﻣﺤﻤﺪ -ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ- ﺇﺫ ﺻﺎﺣﺐ ﻋﻠﻢ ﻟﻜﺘﺎﺏ ﻫﻮ ﺭﺟﻞ ﺻﺎﻟﺢ ﻣﻦ ﻟﻤﺴﻠﻤﻴﻦ ﻳﺆﺗﻴﻪ ﻟﻠﻪ ﻋﻠﻢ ﻟﻜﺘﺎﺏ ﻟﻴﺒﻴﻦ ﻟﻠﻨﺎﺱ ﻣﺎ ﺷﺎ ﻟﻠﻪ ﻣﻦ ﺣﻘﺎﺋﻖ ﻵﻳﺎﺕ ﻟﻘﺮﺁﻥ ﺑﺎﻟﻌﻠﻢ ﻭﻟﻤﻨﻄﻖ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ ﻭﻳﺒﻴﻦ ﻷﺳﺮﺭ ﻟﺘﻲ ﺫﻛﺮﻫﺎ ﻟﻘﺮﺁﻥ ﻭﻻ ﻳﺤﻴﻂ ﻟﻨﺎﺱ ﺑﻬﺎ ﻋﻠﻤﺎ ﻛﻤﺜﻞ: ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻭﺳﺪ ﺫﻱ ﻟﻘﺮﻧﻴﻦ ﻭﻷﺭﺽ ﺫﺕ ﻟﻤﺸﺮﻗﻴﻦ ﻭﺗﺎﺑﻮﺕ ﻟﺴﻜﻴﻨﺔ ﻭﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﻟﺮﻗﻴﻢ ﻟﻤﻀﺎﻑ ﺇﻟﻴﻬﻢ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﻭﻫﺬﻩ ﻵﻳﺎﺕ ﺁﻳﺎﺕ ﻟﺘﺼﺪﻳﻖ ﻭﻹﻗﻨﺎﻉ ﻟﺤﻘﻴﻘﺔ ﺭﺳﺎﻟﺔ ﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ ﻭﻛﺬﻟﻚ ﺑﺮﻫﺎﻥ ﻟﺘﺼﺪﻳﻖ ﻟﻠﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﺧﻠﻴﻔﺔ ﻟﻠﻪ ﻓﻲ ﻷﺭﺽ ﻭﺑﻴﺎﻥ ﻫﺬﻩ ﻵﻳﺎﺕ ﻟﻻﻗﻨﺎﻉ ﻭﻟﺘﺼﺪﻳﻖ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ ﺟﺎﺕ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﺳﻨﺮﻳﻬﻢ ﺁﻳﺎﺗﻨﺎ ﻓﻲ ﻵﻓﺎﻕ ﻭﻓﻲ ﺃﻧﻔﺴﻬﻢ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﻬﻢ ﺃﻧﻪ ﻟﺤﻖ}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻓﺼﻠﺖ:53]
.

ﻭﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻗﻞ ﻟﺤﻤﺪ ﻟﻠﻪ ﺳﻴﺮﻳﻜﻢ ﺁﻳﺎﺗﻪ ﻓﺘﻌﺮﻓﻮﻧﻬﺎ ﻭﻣﺎ ﺭﺑﻚ ﺑﻐﺎﻓﻞ ﻋﻤﺎ ﺗﻌﻤﻠﻮﻥ (93)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﻨﻤﻞ]
.

ﻭﻳﺒﺘﻌﺚ ﻟﻠﻪ ﻋﺒﺪﻩ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﺑﺎﻟﺘﺤﺪﻱ ﻟﻌﻠﻤﻲ ﻟﻴﺒﻴﻦ ﻟﻬﻢ ﺣﻘﺎﺋﻖ ﺁﻳﺎﺕ ﻟﻠﻪ ﺑﺎﻟﻌﻠﻢ ﻭﻟﻤﻨﻄﻖ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ ﻓﻼ ﻳﻨﻜﺮﻭﻥ ﺁﻳﺔ ﺇﻻ ﻭﺑﻴﻨﻬﺎ ﻟﻬﻢ ﺑﺎﻟﺤﻖ ﻋﻠﻰ ﻟﻮﻗﻊ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻳﺮﻳﻜﻢ ﺁﻳﺎﺗﻪ ﻓﺄﻱ ﺁﻳﺎﺕ ﻟﻠﻪ ﺗﻨﻜﺮﻭﻥ (81)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻏﺎﻓﺮ]
.

ﻓﺈﻥ ﺃﻧﻜﺮﻭ ﻷﺭﺿﻴﻦ ﻟﺴﺒﻊ ﺑﻴﻨﻬﺎ ﻟﻬﻢ ﻣﻦ ﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ ﻭﺇﻥ ﺃﻧﻜﺮﻭ ﻷﺭﺽ ﺫﺕ ﻟﻤﺸﺮﻗﻴﻦ ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻭﺳﺪ ﺫﻱ ﻟﻘﺮﻧﻴﻦ ﺛﻢ ﻳﺒﻴﻦ ﺫﻟﻚ ﻟﻬﻢ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ ﻭﺇﻥ ﺃﻧﻜﺮﻭ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﻟﺮﻗﻴﻢ ﺑﻴﻦ ﺫﻟﻚ ﻟﻬﻢ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ ﻭﺇﻥ ﺃﻧﻜﺮﻭ ﺇﺭﻡ ﺫﺕ ﻟﻌﻤﺎﺩ ﻟﺘﻲ ﻟﻢ ﻳﺨﻠﻖ ﻣﺜﻠﻬﺎ ﻓﻲ ﻟﺒﻼﺩ ﺛﻢ ﻳﺒﻴﻦ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﺫﻟﻚ ﻟﻬﻢ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻳﺮﻳﻜﻢ ﺁﻳﺎﺗﻪ ﻓﺄﻱ ﺁﻳﺎﺕ ﻟﻠﻪ ﺗﻨﻜﺮﻭﻥ (81)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻏﺎﻓﺮ]
.

ﻭﻳﺄﺗﻲ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻟﺒﻴﺎﻥ ﺗﻠﻚ ﻵﻳﺎﺕ ﺣﺼﺮﻳﺎ ﻣﻦ ﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺛﻢ ﻳﻌﺮﻓﻮﻧﻬﺎ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻗﻞ ﻟﺤﻤﺪ ﻟﻠﻪ ﺳﻴﺮﻳﻜﻢ ﺁﻳﺎﺗﻪ ﻓﺘﻌﺮﻓﻮﻧﻬﺎ}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﻨﻤﻞ:93]
.

ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﻬﻢ ﺃﻧﻪ ﻟﺤﻖ ﻣﻦ ﺭﺑﻬﻢ ﺑﺎﻟﻌﻠﻢ ﻭﻟﻤﻨﻄﻖ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻖ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﺳﻨﺮﻳﻬﻢ ﺁﻳﺎﺗﻨﺎ ﻓﻲ ﻵﻓﺎﻕ ﻭﻓﻲ ﺃﻧﻔﺴﻬﻢ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﻬﻢ ﺃﻧﻪ ﻟﺤﻖ}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻓﺼﻠﺖ:53]
.

ﺇﺫ ﻻ ﺑﺪ ﻟﻠﻤﻬﺪﻱ ﺃﻥ ﻳﺠﻌﻠﻪ ﻟﻠﻪ ﻣﺆﻫﻼ ﻟﺒﻴﺎﻥ ﻫﺬﻩ ﻵﻳﺎﺕ ﺑﺎﻟﻌﻠﻢ ﻭﻟﻤﻨﻄﻖ ﻭﻛﺬﻟﻚ ﺟﻌﻞ ﻟﻠﻪ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﺣﻜﻤﺎ ﺑﻴﻦ ﻋﻠﻤﺎ ﻟﻤﺴﻠﻤﻴﻦ ﻓﻴﻤﺎ ﻛﺎﻧﻮ ﻓﻴﻪ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻴﺪﻋﻮﻫﻢ ﺇﻟﻰ ﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻻﺣﺘﻜﺎﻡ ﺇﻟﻰ ﻛﺘﺎﺏ ﻟﻠﻪ ﻟﻤﺤﻔﻮﻅ ﻣﻦ ﻟﺘﺤﺮﻳﻒ ﻟﻴﺤﻜﻢ ﺑﻴﻨﻬﻢ ﻓﻴﻤﺎ ﻛﺎﻧﻮ ﻓﻴﻪ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﻟﺴﻨﺔ ﻟﻨﺒﻮﻳﺔ ﻭﺫﻟﻚ ﻷﻥ ﻷﺣﺎﺩﻳﺚ ﻟﻨﺒﻮﻳﺔ ﻟﺤﻖ ﺇﻧﻤﺎ ﺟﺎﺕ ﻣﻦ ﻋﻨﺪ ﻟﻠﻪ ﻛﻤﺎ ﺟﺎ ﻫﺬ ﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ ﻭﻷﻥ ﻟﻠﻪ ﻟﻢ ﻳﻌﺪﻛﻢ ﺑﺤﻔﻆ ﻟﺴﻨﺔ ﻣﻦ ﻟﺘﺤﺮﻳﻒ ﻭﻟﻜﻨﻪ ﺃﻣﺮﻛﻢ ﺑﺘﺪﺑﺮ ﻣﺤﻜﻢ ﻟﻘﺮﺁﻥ ﻟﻠﻤﻘﺎﺭﻧﺔ ﺑﻴﻨﻬﻦ ﻭﺑﻴﻦ ﻷﺣﺎﺩﻳﺚ ﻟﻮﺭﺩﺓ ﻋﻦ ﻟﻨﺒﻲ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﻭﻋﻠﻤﻜﻢ ﻟﻠﻪ ﺑﺄﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻷﺣﺎﺩﻳﺚ ﻟﻨﺒﻮﻳﺔ ﻣﻦ ﻋﻨﺪ ﻏﻴﺮ ﻟﻠﻪ ﺑﺄﻧﻜﻢ ﺳﻮﻑ ﺗﺠﺪﻭﻥ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺁﻳﺎﺕ ﻟﻘﺮﺁﻥ ﻟﻤﺤﻜﻤﺎﺕ ﻓﻲ ﻧﻔﺲ ﻟﻤﻮﺿﻮﻉ ﺧﺘﻼﻓﺎ ﻛﺜﻴﺮ ﺟﻤﻠﺔ ﻭﺗﻔﺼﻴﻼ ﻭﻣﻦ ﺛﻢ ﺗﻌﻠﻤﻮﻥ ﺑﺄﻥ ﻣﺎ ﺧﺎﻟﻒ ﻟﻘﺮﺁﻥ ﻟﻤﺤﻜﻢ ﻣﻦ ﻷﺣﺎﺩﻳﺚ ﻟﻨﺒﻮﻳﺔ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﻏﻴﺮ ﻟﻠﻪ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻳﻘﻮﻟﻮﻥ ﻃﺎﻋﺔ ﻓﺈﺫ ﺑﺮﺯﻭ ﻣﻦ ﻋﻨﺪﻙ ﺑﻴﺖ ﻃﺂﺋﻔﺔ ﻣﻨﻬﻢ ﻏﻴﺮ ﻟﺬﻱ ﺗﻘﻮﻝ ﻭﻟﻠﻪ ﻳﻜﺘﺐ ﻣﺎ ﻳﺒﻴﺘﻮﻥ ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﻟﻠﻪ ﻭﻛﻔﻰ ﺑﺎﻟﻠﻪ ﻭﻛﻴﻼ (81) ﺃﻓﻼ ﻳﺘﺪﺑﺮﻭﻥ ﻟﻘﺮﺁﻥ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﻏﻴﺮ ﻟﻠﻪ ﻟﻮﺟﺪﻭ ﻓﻴﻪ ﺧﺘﻼﻓﺎ ﻛﺜﻴﺮ (82) ﻭﺇﺫ ﺟﺎﻫﻢ ﺃﻣﺮ ﻣﻦ ﻷﻣﻦ ﺃﻭ ﻟﺨﻮﻑ ﺃﺫﻋﻮ ﺑﻪ ﻭﻟﻮ ﺭﺩ ﻭﻩ ﺇﻟﻰ ﻟﺮﺳﻮﻝ ﻭﺇﻟﻰ ﺃﻭﻟﻲ ﻷﻣﺮ ﻣﻨﻬﻢ ﻟﻌﻠﻤﻪ ﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻧﻪ ﻣﻨﻬﻢ ﻭﻟﻮﻻ ﻓﻀﻞ ﻟﻠﻪ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺘﻪ ﻻﺗﺒﻌﺘﻢ ﻟﺸﻴﻄﺎﻥ ﺇﻻ ﻗﻠﻴﻼ (83)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﻨﺴﺎ]
.

ﻭﻓﻲ ﻫﺬﻩ ﻵﻳﺎﺕ ﺫﻛﺮ ﻟﻠﻪ ﻟﻤﻬﺪﻱ ﻟﻤﻨﻘﺬ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻣﻦ ﻓﺘﻨﺔ ﻟﻤﺴﻴﺢ ﻟﺪﺟﺎﻝ ﻭﺃﻧﻪ ﻟﻮﻻ ﻓﻀﻞ ﻟﻠﻪ ﻋﻠﻴﻜﻢ ﻳﺎ ﻣﻌﺸﺮ ﻟﻤﺴﻠﻤﻴﻦ ﻻﺗﺒﻌﺘﻢ ﻟﺸﻴﻄﺎﻥ ﺇﻻ ﻗﻠﻴﻼ ﺫﻟﻚ ﻷﻥ ﻟﻤﺴﻴﺢ ﻟﺪﺟﺎﻝ ﻫﻮ ﻟﺸﻴﻄﺎﻥ ﻟﺮﺟﻴﻢ ﺑﺬﺗﻪ ﻭﻟﻜﻦ ﻟﻠﻪ ﺑﻌﺚ ﻟﻜﻢ ﻣﻦ ﻓﻀﻠﻪ ﻭﺭﺣﻤﺘﻪ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻟﻴﻨﻘﺬﻛﻢ ﻓﺘﻨﺔ ﻟﻤﺴﻴﺢ ﻟﺪﺟﺎﻝ ﻭﻳﻔﺼﻞ ﻟﻜﻢ ﺣﻘﻴﻘﺘﻪ ﺗﻔﺼﻴﻼ ﺛﻢ ﻳﺒﻄﻞ ﻣﻜﺮ ﻟﻤﺴﻴﺢ ﻟﺪﺟﺎﻝ ﻟﺸﻴﻄﺎﻥ ﻟﺮﺟﻴﻢ ﻓﻼ ﻳﺘﺒﻌﻪ ﻟﻤﺴﻠﻤﻮﻥ ﻭﻣﻬﻤﺔ ﻻﻧﻘﺎﺫ ﻛﻠﻒ ﺑﻬﺎ ﻣﻦ ﺁﺗﺎﻩ ﻟﻠﻪ ﻋﻠﻢ ﻟﻜﺘﺎﺏ ﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ.

ﻭﺟﺎ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﺑﻘﺪﺭ ﻣﻘﺪﻭﺭ ﻓﻲ ﻟﻜﺘﺎﺏ ﻟﻤﺴﻄﻮﺭ ﻟﻴﺘﻢ ﻟﻠﻪ ﺑﻪ ﻧﻮﺭﻩ ﻓﻴﻈﻬﺮﻩ ﻋﻠﻰ ﻟﺪﻳﻦ ﻛﻠﻪ ﻭﻟﻮ ﻛﺮﻩ ﻟﻤﺠﺮﻣﻮﻥ ﻇﻬﻮﺭﻩ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻫﻮ ﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﻟﻬﺪﻯ ﻭﺩﻳﻦ ﻟﺤﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﻟﺪﻳﻦ ﻛﻠﻪ ﻭﻟﻮ ﻛﺮﻩ ﻟﻤﺸﺮﻛﻮﻥ (33)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﺘﻮﺑﺔ]
.

ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻠﻪ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻧﺒﻴﺎ ﻭﻻ ﺭﺳﻮﻻ ﺑﻞ ﺟﺎ ﻧﺎﺻﺮ ﻟﻤﺎ ﺟﺎ ﺑﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ -ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺗﺼﺪﻳﻘﺎ ﻟﻮﻋﺪ ﻟﻠﻪ ﻟﻨﺒﻴﻪ ﻟﻴﻈﻬﺮ ﺃﻣﺮﻩ ﻋﻠﻰ ﻳﺪﻩ ﺗﺼﺪﻳﻘﺎ ﻟﻮﻋﺪ ﻟﻠﻪ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻧ ﻭﻟﻘﻠﻢ ﻭﻣﺎ ﻳﺴﻄﺮﻭﻥ (1) ﻣﺎ ﺃﻧﺖ ﺑﻨﻌﻤﺔ ﺭﺑﻚ ﺑﻤﺠﻨﻮﻥ (2) ﻭﺇﻥ ﻟﻚ ﻷﺟﺮ ﻏﻴﺮ ﻣﻤﻨﻮﻥ (3) ﻭﺇﻧﻚ ﻟﻌﻠﻰ ﺧﻠﻖ ﻋﻈﻴﻢ (4) ﻓﺴﺘﺒﺼﺮ ﻭﻳﺒﺼﺮﻭﻥ (5) ﺑﺄﻳﻴﻜﻢ ﻟﻤﻔﺘﻮﻥ (6)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﻘﻠﻢ]
.

ﺛﻢ ﺃﻗﺴﻢ ﻟﻠﻪ ﺑﺤﺮﻑ ﺁﺧﺮ ﻣﻦ ﺣﺮﻭﻑ ﻻﺳﻢ ﻧﺎﺻﺮ ﻭﻫﻮ ﻟﺤﺮﻑ (ﺻ) ﻟﻴﺒﻌﺜﻪ ﻟﻠﻪ ﻭﻟﺬﻳﻦ ﻛﻔﺮﻭ ﻓﻲ ﻋﺰﺓ ﻭﺷﻘﺎﻕ ﻓﻲ ﻷﺭﺽ ﻳﺤﺎﺭﺑﻮﻥ ﺩﻳﻦ ﻟﻠﻪ ﺑﺤﺠﺔ ﻹﺭﻫﺎﺏ ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻄﻔﺌﻮ ﻧﻮﺭ ﻟﻠﻪ ﻭﻳﺄﺑﻰ ﻟﻠﻪ ﺇﻻ ﺃﻥ ﻳﺘﻢ ﻧﻮﺭﻩ ﻓﺒﻌﺚ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻧﺎﺻﺮ ﻟﻴﺤﺎﺝ ﻟﻨﺎﺱ ﺑﺎﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ ﻭﻟﺬﻳﻦ ﻛﻔﺮﻭ ﻓﻲ ﻋﺰﺓ ﻭﺷﻘﺎﻕ ﻓﻲ ﻋﺼﺮ ﻟﺪﻋﻮﺓ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﺣﺘﻰ ﺇﺫ ﻟﻢ ﻳﻌﺘﺮﻑ ﺑﺄﻣﺮﻩ ﺑﻮﺵ ﻷﺻﻐﺮ ﻭﺃﻭﻟﻴﺎﺅﻩ ﻭﻣﻦ ﺛﻢ ﻳﻈﻬﺮﻩ ﻟﻠﻪ ﺑﺒﺄﺱ ﺷﺪﻳﺪ ﻣﻦ ﻟﺪﻧﻪ ﻋﻠﻰ ﻟﻨﺎﺱ ﻛﺎﻓﺔ ﻭﻫﻢ ﻣﻦ ﻟﺼﺎﻏﺮﻳﻦ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﺻ ﻭﻟﻘﺮﺁﻥ ﺫﻱ ﻟﺬﻛﺮ (1) ﺑﻞ ﻟﺬﻳﻦ ﻛﻔﺮﻭ ﻓﻲ ﻋﺰﺓ ﻭﺷﻘﺎﻕ (2) ﻛﻢ ﺃﻫﻠﻜﻨﺎ ﻣﻦ ﻗﺒﻠﻬﻢ ﻣﻦ ﻗﺮﻥ ﻓﻨﺎﺩﻭ ﻭﻻﺕ ﺣﻴﻦ ﻣﻨﺎﺹ (3)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﺻ]
.

ﻓﺄﻧﺎ ﺻﺎﺣﺐ ﻟﺮﻣﺰ (ﻧ) ﻓﻲ ﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ ﻭﺃﻧﺎ ﺻﺎﺣﺐ ﻟﺮﻣﺰ (ﺻ) ﻓﻲ ﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ. ﺃﻗﺴﻢ ﻟﻠﻪ ﺑﻌﺒﺪﻩ ﻭﺑﺎﻟﻘﺮﺁﻥ ﺫﻱ ﻟﺬﻛﺮ ﻟﺬﻱ ﺃﺣﺎﺟﻜﻢ ﺑﻪ ﺛﻢ ﻳﻌﺮﺽ ﻋﻨﻲ ﻟﻤﺴﻠﻤﻮﻥ ﺑﺮﻏﻢ ﺣﺎﺟﺘﻬﻢ ﻟﻤﻦ ﻳﻘﻮﺩﻫﻢ ﻭﻳﻮﺣﺪ ﺻﻔﻬﻢ ﻭﻋﺪﻭﻫﻢ ﻓﻲ ﻋﺰﺓ ﻭﺷﻘﺎﻕ ﻟﺪﻳﻨﻬﻢ ﺛﻢ ﻻ ﻳﺼﺪﻗﻪ ﻟﻤﺴﻠﻤﻮﻥ ﺛﻢ ﻳﻬﻠﻚ ﻟﻠﻪ ﻋﺪﻭﻫﻢ ﻭﻳﻌﺬﺏ ﻟﻤﺴﻠﻤﻴﻦ ﻋﺬﺑﺎ ﺷﺪﻳﺪ ﻓﻴﻈﻬﺮ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻓﻲ ﻟﻴﻠﺔ ﻋﻠﻰ ﻟﻨﺎﺱ ﻛﺎﻓﺔ ﻭﻫﻢ ﻣﻦ ﻟﺼﺎﻏﺮﻳﻦ.

ﻭﺃﻣﺎ ﺳﺒﺐ ﻟﻌﺬﺏ ﺃﻧﻪ ﺷﻤﻞ ﻗﺮﻯ ﻟﻤﺴﻠﻤﻮﻥ ﺫﻟﻚ ﻷﻧﻬﻢ ﻛﺬﻟﻚ ﻟﻢ ﻳﻌﺘﺮﻓﻮ ﺑﺸﺄﻥ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻟﺬﻱ ﻳﺤﺎﺟﻬﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ ﻭﺳﻮﻑ ﻳﻨﺼﺮﻩ ﻟﻠﻪ ﺑﺂﻳﺔ ﻟﻌﺬﺏ ﻟﺸﺎﻣﻠﺔ ﻟﻘﺮﻯ ﻟﻜﻔﺎﺭ ﻭﻟﻤﺴﻠﻤﻴﻦ ﺑﻜﻮﻛﺐ ﻟﻌﺬﺏ ﻷﻟﻴﻢ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﺇﻥ ﻣﻦ ﻗﺮﻳﺔ ﺇﻻ ﻧﺤﻦ ﻣﻬﻠﻜﻮﻫﺎ ﻗﺒﻞ ﻳﻮﻡ ﻟﻘﻴﺎﻣﺔ ﺃﻭ ﻣﻌﺬﺑﻮﻫﺎ ﻋﺬﺑﺎ ﺷﺪﻳﺪ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﻟﻜﺘﺎﺏ ﻣﺴﻄﻮﺭ (58) ﻭﻣﺎ ﻣﻨﻌﻨﺎ ﺃﻥ ﻧﺮﺳﻞ ﺑﺎﻵﻳﺎﺕ ﺇﻻ ﺃﻥ ﻛﺬﺏ ﺑﻬﺎ ﻷﻭﻟﻮﻥ ﻭﺁﺗﻴﻨﺎ ﺛﻤﻮﺩ ﻟﻨﺎﻗﺔ ﻣﺒﺼﺮﺓ ﻓﻈﻠﻤﻮ ﺑﻬﺎ ﻭﻣﺎ ﻧﺮﺳﻞ ﺑﺎﻵﻳﺎﺕ ﺇﻻ ﺗﺨﻮﻳﻔﺎ (59)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻹﺳﺮ]
.

ﻭﻫﺬﻩ ﻵﻳﺔ ﻭﺿﺤﺔ ﻭﺟﻠﻴﺔ ﺗﻌﺪ ﻟﻨﺎﺱ ﺑﻌﺬﺏ ﻳﺸﻤﻞ ﻗﺮﻫﻢ ﻛﺎﻓﺔ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬ ﻟﻘﺮﺁﻥ ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﻟﻨﺎﺱ ﻛﺎﻓﺔ ﻭﻫﻢ ﻋﻨﻪ ﻣﻌﺮﺿﻮﻥ ﺑﺮﻏﻢ ﺃﻧﻲ ﺃﺣﺎﺟﻬﻢ ﺑﻪ ﻭﺃﻓﺼﻠﻪ ﻟﻬﻢ ﺗﻔﺼﻴﻼ ﻭﻟﻜﻦ ﻻ ﻓﺎﺋﺪﺓ ﻓﻠﻢ ﻳﺼﺪﻕ ﺑﺎﻟﺒﻴﺎﻥ ﻟﺤﻖ ﺣﺘﻰ ﻟﺬﻱ ﻫﻢ ﺑﻪ ﻳﺆﻣﻨﻮﻥ ﻭﻟﺬﻟﻚ ﺗﺮﻭﻥ ﺁﻳﺔ ﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﺤﻖ ﺁﻳﺔ ﻟﻌﺬﺏ ﻟﺸﺎﻣﻠﺔ ﻟﺠﻤﻴﻊ ﻗﺮﻯ ﻟﻜﻔﺎﺭ ﺑﻪ ﻭﻟﻤﺴﻠﻤﻮﻥ ﻭﻣﺎ ﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺇﻳﻤﺎﻧﻬﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻫﻢ ﻟﻢ ﻳﺼﺪﻗﻮ ﺑﺎﻟﺒﻴﺎﻥ ﻟﺤﻖ ﻟﻪ ﻋﻠﻰ ﻟﻮﻗﻊ ﻟﺤﻘﻴﻘﻲ ﺑﻼ ﺷﻚ ﺃﻭ ﺭﻳﺐ ﻓﺈﺫ ﻟﻤﺴﻠﻤﻮﻥ ﻋﻦ ﻟﺤﻖ ﻣﻌﺮﺿﻮﻥ ﻭﻟﺬﻟﻚ ﺳﻮﻑ ﻳﻬﻠﻚ ﻋﺪﻭﻫﻢ ﻭﻳﻌﺬﺑﻬﻢ ﻋﺬﺑﺎ ﺷﺪﻳﺪ ﻭﻟﻜﻨﻪ ﻟﻦ ﻳﻬﻠﻜﻬﻢ ﺑﻞ ﺳﻮﻑ ﻳﻌﺬﺑﻬﻢ ﻋﺬﺑﺎ ﺷﺪﻳﺪ ﺇﻻ ﺃﻥ ﻳﻨﻘﺬﻭ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﺤﻖ ﻭﺟﺌﺘﻜﻢ ﺃﻧﺎ ﻭﻛﻮﻛﺐ ﻟﻌﺬﺏ ﻋﻠﻰ ﻗﺪﺭ ﻣﻘﺪﻭﺭ ﻓﻲ ﻟﻜﺘﺎﺏ ﻟﻤﺴﻄﻮﺭ ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ.

ﻭﻛﺬﻟﻚ ﺟﻌﻞ ﻟﻠﻪ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﺇﻣﺎﻣﺎ ﻟﻠﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻳﻜﻠﻢ ﻟﻨﺎﺱ ﻓﻲ ﻟﻤﻬﺪ ﻭﻛﻬﻼ ﻭﻣﻦ ﻟﺼﺎﻟﺤﻴﻦ (46)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﺁﻝ ﻋﻤﺮﻥ]
.

ﻓﺄﻣﺎ ﺁﻳﺔ ﻟﺘﻜﻠﻴﻢ ﻓﻲ ﻟﻤﻬﺪ ﻓﺘﻠﻚ ﺁﻳﺔ ﻟﻠﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻗﺪ ﻣﻀﺖ ﻭﻧﻘﻀﺖ ﻳﻮﻡ ﻛﻠﻢ ﻟﻨﺎﺱ ﻭﻫﻮ ﻓﻲ ﻟﻤﻬﺪ ﺻﺒﻴﺎ ﻭﺗﺄﺗﻲ ﻵﻥ ﻣﻌﺠﺰﺓ ﻟﺘﻜﻠﻴﻢ ﻻﺑﻦ ﻣﺮﻳﻢ ﻭﻫﻮ ﻛﻬﻞ ﻭﻣﺎ ﻟﻌﺠﻴﺐ ﺃﻥ ﻳﻜﻠﻤﻜﻢ ﻛﻬﻼ ﺇﻻ ﻷﻥ ﻟﻠﻪ ﺳﻮﻑ ﻳﺒﻌﺚ ﺟﺴﺪﻩ ﻟﺬﻱ ﻓﻲ ﺗﺎﺑﻮﺕ ﻟﺴﻜﻴﻨﺔ ﻟﻴﻜﻠﻤﻜﻢ ﻭﻫﻮ ﻛﻬﻞ ﻭﻣﻦ ﻟﺼﺎﻟﺤﻴﻦ ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ ﻭﻣﻦ ﻟﺼﺎﻟﺤﻴﻦ ﺃﻱ ﺃﻧﻪ ﻟﻢ ﻳﺄﺕ ﻟﻴﺪﻋﻮ ﻟﻨﺎﺱ ﺇﻟﻰ ﺗﺒﺎﻋﻪ ﺑﻞ ﻣﻦ ﻟﺼﺎﻟﺤﻴﻦ ﻟﺘﺎﺑﻌﻴﻦ ﻟﻠﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻟﺤﻖ ﻣﻦ ﺭﺏ ﻟﻌﺎﻟﻤﻴﻦ.

ﻭﺑﻴﺎﻥ ﻫﺬﻩ ﻵﻳﺔ ﻓﻲ ﻟﺴﻨﺔ ﻟﻤﻬﺪﺓ ﻓﻲ ﺣﺪﻳﺚ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ:
[ ﻣﻨﺎ ﻟﺬﻱ ﻳﺼﻠﻲ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﺧﻠﻔﻪ]
ﺻﺪﻕ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ.

ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﻟﻠﻪ ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ:
[ ﺃﺑﺸﺮﻛﻢ ﺑﺎﻟﻤﻬﺪﻱ ﻳﺒﻌﺚ ﻋﻠﻰ ﺧﺘﻼﻑ ﻣﻦ ﻟﻨﺎﺱ ﻭﺯﻻﺯﻝ ﻓﻴﻤﻸ ﻷﺭﺽ ﻗﺴﻄﺎ ﻭﻋﺪﻻ ﻛﻤﺎ ﻣﻠﺌﺖ ﺟﻮﺭ ﻭﻇﻠﻤﺎ]
ﺻﺪﻕ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ.

ﻭﻫﺬﻩ ﻷﺣﺪﺙ ﻛﻤﺎ ﺗﺮﻭﻧﻬﺎ ﻓﻲ ﻋﺼﺮ ﻟﻈﻬﻮﺭ ﺧﺘﻼﻑ ﺑﻴﻦ ﻋﻠﻤﺎ ﻟﻤﺴﻠﻤﻴﻦ ﻭﺗﻔﺮﻗﻬﻢ ﺣﺘﻰ ﻓﺸﻠﻮ ﻭﺫﻫﺒﺖ ﺭﻳﺤﻬﻢ ﻛﻤﺎ ﻫﻮ ﺣﺎﻟﻜﻢ ﻵﻥ ﺃﺫﻟﺔ ﻭﻋﺪﻭﻛﻢ ﻓﻲ ﻋﺰﺓ ﻭﺷﻘﺎﻕ ﻭﻟﻜﻦ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ ﻟﻢ ﻳﻘﻞ ﺳﻢ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻣﺤﻤﺪ ﺑﻞ ﻗﺎﻝ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ:
[ ﻻ ﺗﻨﻘﻀﻲ ﻟﺪﻧﻴﺎ ﺣﺘﻰ ﻳﻤﻠﻚ ﻟﻌﺮﺏ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻲ ﻳﻮﻃﺊ ﺳﻤﻪ ﺳﻤﻲ]
ﺻﺪﻕ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ.

ﻭﻗﺎﻝ ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ:
[ ﻻ ﺗﻘﻮﻡ ﻟﺴﺎﻋﺔ ﺣﺘﻰ ﻳﻠﻲ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻲ ﻳﻮﻃﺊ ﺳﻤﻪ ﺳﻤﻲ]
.

ﻭﻗﺎﻝ ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ:
[ ﻟﻮ ﻟﻢ ﻳﺒﻖ ﻣﻦ ﻟﺪﻫﺮ ﺇﻻ ﻳﻮﻣﺎ ﻟﺒﻌﺚ ﻟﻠﻪ ﺭﺟﻼ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻲ ﻳﻤﻠﺆﻫﺎ ﻋﺪﻻ ﻛﻤﺎ ﻣﻠﺌﺖ ﺟﻮﺭ]
ﺻﺪﻕ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ.

ﻭﻟﻜﻦ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ -ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ- ﻟﻢ ﻳﻘﻞ ﺳﻢ ﻟﻤﻬﺪﻱ ﻣﺤﻤﺪ ﺑﻞ ﻗﺎﻝ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ:
[ ﻳﻮﻃﺊ ﺳﻤﻪ ﺳﻤﻲ]
ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺄﺗﻲ ﻻﺳﻢ ﻣﺤﻤﺪ ﻣﻮﻃﺌﺎ ﻓﻲ ﺳﻢ ﻟﻤﻬﺪﻱ ﻭﻟﺤﻜﻤﺔ ﻣﻦ ﺫﻟﻚ ﻟﻜﻲ ﻳﺤﻤﻞ ﻻﺳﻢ ﻟﺨﺒﺮ ﻭﺭﻳﺔ ﻷﻣﺮ ﻧﻈﺮ ﻷﻥ ﻟﻤﻬﺪﻱ ﻟﻢ ﻳﺠﻌﻠﻪ ﻟﻠﻪ ﻧﺒﻴﺎ ﻭﻻ ﺭﺳﻮﻻ ﺑﻞ ﻧﺎﺻﺮ ﻟﻤﺎ ﺟﺎ ﺑﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻟﻦ ﺗﺘﺤﻘﻖ ﻟﺤﻜﻤﺔ ﻟﺒﺎﻟﻐﺔ ﻣﻦ ﻟﺘﻮﻃﺆ ﺣﺘﻰ ﻳﻜﻮﻥ ﺳﻢ ﻟﻤﻬﺪﻱ (ﻧﺎﺻﺮ ﻣﺤﻤﺪ) ﻭﺟﻌﻞ ﻟﻠﻪ ﻟﺘﻮﻃﺆ ﻟﻻﺳﻢ ﻣﺤﻤﺪ ﻓﻲ ﺳﻤﻲ ﻓﻲ ﺳﻢ ﺃﺑﻲ ﻟﻜﻲ ﺗﺘﺤﻘﻖ ﻟﺤﻜﻤﺔ ﻣﻦ ﻟﺘﻮﻃﺆ (ﻧﺎﺻﺮ ﻣﺤﻤﺪ) ﻭﻟﻮ ﻗﺎﻝ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﺳﻢ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ (ﻣﺤﻤﺪ) ﻟﻤﺎ ﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺳﻤﻪ (ﺃﺣﻤﺪ) ﺑﺴﺒﺐ ﻋﺪﻡ ﻓﻬﻤﻬﻢ ﻟﺤﺪﻳﺚ ﻟﺤﻜﻤﺔ ﻟﺤﻖ
[ ﻳﻮﻃﺊ ﺳﻤﻪ ﺳﻤﻲ]
ﻭﻳﻮﺟﺪ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﻴﻦ (ﺳﻤﻪ ﺳﻤﻲ) ﻭ (ﻳﻮﻃﺊ ﺳﻤﻪ ﺳﻤﻲ) ﻓﻠﻮ ﻗﺎﻝ ﺳﻤﻪ ﺳﻤﻲ ﻟﺼﺎﺭ ﺳﻤﻪ ﻣﺤﻤﺪ ﻭﻟﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ
[ ﻳﻮﻃﺊ ﺳﻤﻪ ﺳﻤﻲ]
ﻭﻟﺘﻮﻃﺆ ﻫﻮ ﻟﺘﻮﻓﻖ ﻭﻗﺪ ﻭﻓﻖ ﺳﻢ ﻣﺤﻤﺪ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﻓﻲ ﺳﻤﻲ ﻓﻲ ﺳﻢ ﺃﺑﻲ (ﻧﺎﺻﺮ ﻣﺤﻤﺪ) ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺳﻢ ﻟﻤﻬﺪﻱ ﻟﺬﻱ ﻳﺴﻤﻴﻪ ﺑﻪ ﺃﺑﻴﻪ ﺑﻘﺪﺭ ﻣﻘﺪﻭﺭ ﻓﻲ ﻟﻜﺘﺎﺏ ﻟﻤﺴﻄﻮﺭ ﺑﻐﻴﺮ ﺳﻢ ﻧﺎﺻﺮ ﻣﺤﻤﺪ.

ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ:
[ ﻣﻦ ﺳﻤﺎﻩ ﻓﻘﺪ ﻛﻔﺮ]
ﺑﻤﻌﻨﻰ ﺃﻥ ﻟﺬﻳﻦ ﻳﺴﻤﻮﻥ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﺑﻐﻴﺮ ﺳﻢ ﻟﺼﻔﺔ (ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ) ﻓﺴﻮﻑ ﻳﻜﻮﻧﻮﻥ ﺃﻭﻝ ﻛﺎﻓﺮ ﺑﺸﺄﻧﻪ ﻭﻻ ﻳﻘﺼﺪ ﻛﻔﺮ ﺑﺎﻟﺪﻳﻦ ﺑﻞ ﻳﻘﺼﺪ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﺑﺄﻥ ﺃﺻﺤﺎﺏ ﻟﺘﺴﻤﻴﺔ ﺑﻐﻴﺮ ﻟﺤﻖ ﺳﻮﻑ ﻳﻜﻮﻧﻮﻥ ﺃﻭﻝ ﻛﺎﻓﺮ ﺑﺸﺄﻥ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻟﺤﻖ ﻓﻲ ﻋﺼﺮ ﻟﺪﻋﻮﺓ ﻟﻠﺤﻮﺭ ﻓﻴﻘﻮﻟﻮﻥ: ﺇﻥ ﺳﻤﻚ ﻳﺨﺎﻟﻒ ﻟﻤﻌﺘﻘﺪ ﺑﻞ ﺃﻧﺖ ﻛﺬﺏ ﺃﺷﺮ ﻭﻟﺴﺖ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻓﻬﺆﻻ ﻳﻜﻮﻧﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ.

ﻭﺃﻣﺎ ﻧﺰﻭﻝ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﻣﻦ ﻟﺴﻤﺎ ﺇﻧﻤﺎ ﻳﻘﺼﺪ ﺭﻭﺡ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﺗﺘﻨﺰﻝ ﺇﻟﻰ ﻟﺠﺴﺪ ﻟﻴﺒﻌﺜﻪ ﻟﻠﻪ ﺣﻴﺎ ﻓﻴﻜﻠﻤﻜﻢ ﻛﻬﻼ ﺫﻟﻚ ﻷﻥ ﺭﻭﺡ ﻟﻤﺴﻴﺢ ﺭﻓﻌﻪ ﻟﻠﻪ ﺇﻟﻴﻪ ﻭﻃﻬﺮ ﻟﺠﺴﺪ ﻓﻮﺿﻌﻪ ﻓﻲ ﺗﺎﺑﻮﺕ ﻟﺴﻜﻴﻨﺔ ﻭﺃﺿﻴﻒ ﺭﻗﻢ ﺁﺧﺮ ﺇﻟﻰ ﺭﻗﻢ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﻗﺎﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﺇﺫ ﻗﺎﻝ ﻟﻠﻪ ﻳﺎ ﻋﻴﺴﻰ ﺇﻧﻲ ﻣﺘﻮﻓﻴﻚ ﻭﺭﻓﻌﻚ ﺇﻟﻲ ﻭﻣﻄﻬﺮﻙ ﻣﻦ ﻟﺬﻳﻦ ﻛﻔﺮﻭ}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﺁﻝ ﻋﻤﺮﻥ]
.
ﻓﺎﻧﻈﺮﻭ ﻭﺗﺪﺑﺮﻭ ﻓﻲ ﻫﺬﻩ ﻵﻳﺔ ﻓﺘﺠﺪﻭﻥ ﻟﺘﻮﻓﻲ ﻭﻟﺮﻓﻊ ﺇﻟﻰ ﻟﺴﻤﺎ ﻭﻫﺬ ﻳﺨﺺ ﺗﻮﻓﻲ ﻭﺭﻓﻊ ﻟﺮﻭﺡ ﻟﻠﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﻭﻣﻦ ﺛﻢ ﺃﺧﺒﺮﻧﺎ ﻟﻠﻪ ﺃﻧﻪ ﺃﻧﻘﺬ ﺟﺴﺪ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻣﻦ ﻟﺬﻳﻦ ﻛﻔﺮﻭ ﻓﻠﻢ ﻳﺼﻠﺒﻮﻩ ﻭﻟﻢ ﻳﻘﺘﻠﻮﻩ ﺑﻞ ﺃﻳﺪﻩ ﻟﻠﻪ ﺑﺎﻟﻤﻼﺋﻜﺔ ﻭﻟﺮﻭﺡ ﻟﻘﺪﺱ ﻭﻗﺎﻣﻮ ﺑﺘﻄﻬﻴﺮ ﻟﺠﺴﺪ ﻓﻠﻢ ﻳﻠﻤﺴﻪ ﻟﺬﻳﻦ ﻛﻔﺮﻭ ﺑﺴﻮ ﻭﻭﺿﻌﻮﻩ ﻓﻲ ﺗﺎﺑﻮﺕ ﻟﺴﻜﻴﻨﺔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﺇﺫ ﻗﺎﻝ ﻟﻠﻪ ﻳﺎ ﻋﻴﺴﻰ ﺇﻧﻲ ﻣﺘﻮﻓﻴﻚ ﻭﺭﻓﻌﻚ ﺇﻟﻲ ﻭﻣﻄﻬﺮﻙ ﻣﻦ ﻟﺬﻳﻦ ﻛﻔﺮﻭ}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﺁﻝ ﻋﻤﺮﻥ]
ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﻧﻲ ﻣﺘﻮﻓﻴﻚ ﻭﺭﻓﻌﻚ ﺇﻟﻲ}
ﺃﻱ ﺭﻭﺡ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ.

ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻣﻄﻬﺮﻙ ﻣﻦ ﻟﺬﻳﻦ ﻛﻔﺮﻭ}
ﻭﻳﻘﺼﺪ ﻟﺠﺴﺪ ﺑﺄﻧﻪ ﻟﻢ ﻳﻠﻤﺴﻪ ﻟﺬﻳﻦ ﻛﻔﺮﻭ ﺑﺴﻮ ﺑﻞ ﻃﻬﺮﻩ ﻟﻤﻼﺋﻜﺔ ﻭﺃﻧﻘﺬﻭﻩ ﻣﻦ ﻟﺬﻳﻦ ﻛﻔﺮﻭ ﻟﻢ ﻳﻤﺴﻮﻩ ﺑﺴﻮ ﻭﻭﺿﻌﻮﻩ ﻓﻲ ﺗﺎﺑﻮﺕ ﻟﺴﻜﻴﻨﺔ ﻓﺠﻌﻠﻮﻩ ﺭﻗﻤﺎ ﻣﻀﺎﻓﺎ ﺇﻟﻰ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﺫﻟﻚ ﻫﻮ ﻟﺮﻗﻴﻢ ﻟﻤﻀﺎﻑ ﻟﺮﻗﻢ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ. ﻭﻣﻦ ﺃﺭﺩ ﺃﻥ ﻳﻌﺼﻢ ﻣﻦ ﻓﺘﻨﺔ ﻟﻤﺴﻴﺢ ﻟﻜﺬﺏ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻔﻬﻢ ﻟﻌﺸﺮ ﺁﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﻟﻜﻬﻒ ﻭﻓﻴﻬﻤﺎ ﺟﺎ ﺫﻛﺮ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ ﻭﺩﻟﺖ ﻋﻠﻰ ﻣﻜﺎﻧﻪ ﻭﺃﻧﻪ ﻟﺮﻗﻴﻢ ﻟﻤﻀﺎﻑ ﺇﻟﻰ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﻣﺎ ﻟﻠﻨﺼﺎﺭﻯ ﻣﻦ ﻋﻠﻢ ﻭﻻ ﻵﺑﺎﺋﻬﻢ ﻭﻇﻨﻮ ﺑﺄﻥ ﻟﻠﻪ ﻟﻢ ﻳﻨﻘﺬ ﺟﺴﺪﻩ ﻣﻦ ﻟﺬﻳﻦ ﻛﻔﺮﻭ. ﻭﻗﺎﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: ﺑﺴﻢ ﻟﻠﻪ ﻟﺮﺣﻤﻦ ﻟﺮﺣﻴﻢ {ﻟﺤﻤﺪ ﻟﻠﻪ ﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﻋﺒﺪﻩ ﻟﻜﺘﺎﺏ ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻪ ﻋﻮﺟﺎ (1) ﻗﻴﻤﺎ ﻟﻴﻨﺬﺭ ﺑﺄﺳﺎ ﺷﺪﻳﺪ ﻣﻦ ﻟﺪﻧﻪ ﻭﻳﺒﺸﺮ ﻟﻤﺆﻣﻨﻴﻦ ﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻟﺼﺎﻟﺤﺎﺕ ﺃﻥ ﻟﻬﻢ ﺃﺟﺮ ﺣﺴﻨﺎ (2) ﻣﺎﻛﺜﻴﻦ ﻓﻴﻪ ﺃﺑﺪ (3) ﻭﻳﻨﺬﺭ ﻟﺬﻳﻦ ﻗﺎﻟﻮ ﺗﺨﺬ ﻟﻠﻪ ﻭﻟﺪ (4) ﻣﺎ ﻟﻬﻢ ﺑﻪ ﻣﻦ ﻋﻠﻢ ﻭﻻ ﻵﺑﺎﺋﻬﻢ ﻛﺒﺮﺕ ﻛﻠﻤﺔ ﺗﺨﺮﺝ ﻣﻦ ﺃﻓﻮﻫﻬﻢ ﺃﻥ ﻳﻘﻮﻟﻮ ﺇﻻ ﻛﺬﺑﺎ (5) ﻓﻠﻌﻠﻚ ﺑﺎﺧﻊ ﻧﻔﺴﻚ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ ﺇﻥ ﻟﻢ ﻳﺆﻣﻨﻮ ﺑﻬﺬ ﻟﺤﺪﻳﺚ ﺃﺳﻔﺎ (6) ﺇﻧﺎ ﺟﻌﻠﻨﺎ ﻣﺎ ﻋﻠﻰ ﻷﺭﺽ ﺯﻳﻨﺔ ﻟﻬﺎ ﻟﻨﺒﻠﻮﻫﻢ ﺃﻳﻬﻢ ﺃﺣﺴﻦ ﻋﻤﻼ (7) ﻭﺇﻧﺎ ﻟﺠﺎﻋﻠﻮﻥ ﻣﺎ ﻋﻠﻴﻬﺎ ﺻﻌﻴﺪ ﺟﺮﺯ (8) ﺃﻡ ﺣﺴﺒﺖ ﺃﻥ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﻟﺮﻗﻴﻢ ﻛﺎﻧﻮ ﻣﻦ ﺁﻳﺎﺗﻨﺎ ﻋﺠﺒﺎ (9) ﺇﺫ ﺃﻭﻯ ﻟﻔﺘﻴﺔ ﺇﻟﻰ ﻟﻜﻬﻒ ﻓﻘﺎﻟﻮ ﺭﺑﻨﺎ ﺁﺗﻨﺎ ﻣﻦ ﻟﺪﻧﻚ ﺭﺣﻤﺔ ﻭﻫﻴﺊ ﻟﻨﺎ ﻣﻦ ﺃﻣﺮﻧﺎ ﺭﺷﺪ (10)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﻜﻬﻒ]
.

ﻓﻬﺬﻩ ﻫﻲ ﻟﻌﺸﺮ ﺁﻳﺎﺕ ﻷﻭﻟﻰ ﻣﻦ ﺳﻮﺭﺓ ﻟﻜﻬﻒ ﻭﺑﻤﺎ ﺃﻥ ﻟﻤﺴﻴﺢ ﻟﻜﺬﺏ ﺳﻮﻑ ﻳﻘﻮﻝ ﺃﻧﻪ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻭﻳﻘﻮﻝ ﺃﻧﻪ ﻟﻠﻪ ﻭﻣﺎ ﻛﺎﻥ ﻻﺑﻦ ﻣﺮﻳﻢ ﺃﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﺑﻞ ﻫﻮ ﻛﺬﺏ ﻟﺬﻟﻚ ﻳﺴﻤﻰ ﻟﻤﺴﻴﺢ ﻟﻜﺬﺏ ﻭﻟﺬﻟﻚ ﺩﻟﻜﻢ ﻟﻠﻪ ﻓﺄﺧﺒﺮﻛﻢ ﺃﻳﻦ ﻳﻜﻮﻥ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻟﺤﻖ ﻭﻟﺬﻱ ﻻ ﻳﺪﻋﻲ ﻟﺮﺑﻮﺑﻴﺔ ﺑﺄﻧﻪ ﺃﺿﺎﻓﻪ ﻣﻊ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﺟﺎ ﺫﻛﺮﻩ ﻓﻲ ﻫﺬﻩ ﻟﻌﺸﺮ ﻵﻳﺎﺕ ﻷﻭﻟﻰ ﻣﻦ ﺳﻮﺭﺓ ﻟﻜﻬﻒ ﺫﻟﻚ ﻷﻥ ﻟﻨﺼﺎﺭﻯ ﻇﻨﻮ ﺑﺄﻥ ﻟﻠﻪ ﻟﻢ ﻳﻨﻘﺬ ﺟﺴﺪ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻭﺃﻥ ﻟﻴﻬﻮﺩ ﻣﺜﻠﻮ ﺑﻪ ﻭﻣﺎ ﻟﻬﻢ ﻣﻦ ﻋﻠﻢ ﻭﻻ ﻵﺑﺎﺋﻬﻢ ﻷﻭﻟﻴﻦ ﻋﻦ ﺣﻘﻴﻘﺔ ﻷﻣﺮ ﻭﺃﻥ ﻟﻠﻪ ﺭﻓﻊ ﺭﻭﺣﻪ ﺇﻟﻴﻪ ﻭﻃﻬﺮ ﺟﺴﺪﻩ ﻣﻦ ﻟﺬﻳﻦ ﻛﻔﺮﻭ ﻭﺟﻌﻠﻪ ﺭﻗﻤﺎ ﻳﻀﺎﻑ ﺇﻟﻰ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﺫﻟﻚ ﻟﺮﻗﻴﻢ ﻟﻤﻌﻄﻮﻑ ﻓﻲ ﻟﻘﺼﺔ ﻓﻲ ﻵﻳﺔ ﺭﻗﻢ (9) ﻓﻲ ﻗﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﺃﻡ ﺣﺴﺒﺖ ﺃﻥ ﺃﺻﺤﺎﺏ ﻟﻜﻬﻒ ﻭﻟﺮﻗﻴﻢ ﻛﺎﻧﻮ ﻣﻦ ﺁﻳﺎﺗﻨﺎ ﻋﺠﺒﺎ (9)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﻜﻬﻒ]
.

ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ:
[ ﻣﻦ ﺣﻔﻆ ﻋﺸﺮ ﺁﻳﺎﺕ ﻣﻦ ﺃﻭﻝ ﺳﻮﺭﺓ ﻟﻜﻬﻒ ﻋﺼﻢ ﻣﻦ ﻟﺪﺟﺎﻝ]
ﺻﺪﻕ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﻭﻟﺴﻼﻡ.

ﻓﻘﺪ ﺃﺧﺒﺮﻛﻢ ﻟﻜﻲ ﺗﻌﻠﻤﻮ ﺃﻥ ﻟﻤﺴﻴﺢ ﻟﻜﺬﺏ ﺳﻮﻑ ﻳﻘﻮﻝ ﺃﻧﻪ ﻟﻤﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻭﻟﺬﻟﻚ ﺃﻣﺮﻛﻢ ﺑﺤﻔﻆ ﻫﺬﻩ ﻵﻳﺎﺕ ﺣﺘﻰ ﺇﺫ ﺟﺎ ﺑﻴﺎﻧﻬﺎ ﺗﻜﻮﻥ ﺃﻣﺔ ﻣﺤﻤﺪ ﻗﺪ ﺣﻔﻈﻮﻫﺎ ﻓﻴﻌﻠﻤﻮﻥ ﺣﻘﻴﻘﺔ ﻟﺤﻜﻤﺔ ﻣﻦ ﺣﻔﻈﻬﺎ ﻓﻴﻌﻠﻤﻮﻥ ﻟﻤﺴﻴﺢ ﻟﺤﻖ ﻣﻦ ﻟﻤﺴﻴﺢ ﻟﻜﺬﺏ.

ﻭﺃﻣﺎ ﺃﺳﻤﺎ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻓﻠﻪ ﻓﻲ ﻟﻜﺘﺎﺏ ﺛﻼﺛﺔ ﺃﺳﻤﺎ ﻭﺟﻤﻴﻌﻬﻦ ﻟﻬﻦ ﺣﻘﻴﻘﺔ ﺫﺗﻴﺔ ﻭﻫﻦ:
1 - ﻧﺎﺻﺮ ﻣﺤﻤﺪ: ﻭﻫﺬ ﻳﺤﻤﻞ ﺻﻔﺔ ﻟﻨﺼﺮﺓ ﻟﻤﺤﻤﺪ ﺭﺳﻮﻝ ﻟﻠﻪ -ﺻﻠﻰ ﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ- ﻓﻴﻜﻮﻥ ﺳﻤﺎ ﻋﻠﻰ ﻣﺴﻤﻰ.
2 - ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ: ﻭﻳﺤﻤﻞ ﻋﻠﻢ ﻟﻬﺪﻯ ﺇﻟﻰ ﻟﺼﺮﻁ ﻟﻤﺴﺘﻘﻴﻢ ﻓﻴﻬﺪﻱ ﻟﻠﻪ ﺑﻪ ﻟﻨﺎﺱ ﺃﺟﻤﻌﻴﻦ ﺇﻻ ﻣﻦ ﺃﺑﻰ ﺭﺣﻤﺔ ﻟﻠﻪ ﻣﻦ ﺷﻴﺎﻃﻴﻦ ﻟﺠﻦ ﻭﻹﻧﺲ ﻭﻳﻬﺪﻱ ﻟﻠﻪ ﺑﻪ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﻭﻟﺬﻟﻚ ﻳﺴﻤﻰ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ.
3 - ﻋﺒﺪ ﻟﻨﻌﻴﻢ ﻷﻋﻈﻢ: ﻭﻫﺬ ﻻﺳﻢ ﻳﺤﻤﻞ ﺻﻔﺔ ﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻷﻧﻪ ﻋﺒﺪ ﻟﻠﻪ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺒﺪ ﻭﺣﻘﻖ ﻟﺤﻜﻤﺔ ﻣﻦ ﻟﺨﻠﻖ ﺫﻟﻚ ﻷﻥ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻳﻌﺒﺪ ﺭﺿﻮﻥ ﻧﻔﺲ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻟﻠﻪ ﺭﺿﻴﺎ ﻓﻲ ﻧﻔﺴﻪ ﻣﺎ ﻟﻢ ﻳﺪﺧﻞ ﻛﻞ ﺷﻲ ﻓﻲ ﺭﺣﻤﺘﻪ ﻭﻟﻦ ﻳﺪﺧﻞ ﻟﻨﺎﺱ ﻓﻲ ﺭﺣﻤﺘﻪ ﺣﺘﻰ ﻳﺠﻌﻠﻬﻢ ﺃﻣﺔ ﻭﺣﺪﺓ ﺗﺤﺖ ﺭﻳﺔ ﻋﻠﻢ ﻟﻬﺪﻯ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ.

ﻭﻣﻦ ﺛﻢ ﺗﺄﺗﻲ ﻟﻔﺘﻨﺔ ﺑﺎﻟﻤﺴﻴﺢ ﻟﺪﺟﺎﻝ ﺑﻌﺪ ﺃﻥ ﻳﻬﺪﻱ ﻟﻠﻪ ﺑﺎﻟﻤﻬﺪﻱ ﻟﻨﺎﺱ ﺟﻤﻴﻌﺎ ﻓﻴﺠﻌﻠﻬﻢ ﺃﻣﺔ ﻭﺣﺪﺓ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻟﻢ (1) ﺃﺣﺴﺐ ﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮ ﺃﻥ ﻳﻘﻮﻟﻮ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ ﻳﻔﺘﻨﻮﻥ (2)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﻌﻨﻜﺒﻮﺕ]
.

ﻓﺄﻣﺎ ﻟﺮﻣﺰ {ﻟﻢ}
ﻓﺬﻟﻚ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﻣﻦ ﺳﻢ (ﻟﻤﻬﺪﻱ) ﻭﻫﻦ ﺛﻼﺛﺔ ﻷﺣﺮﻑ ﻷﻭﻟﻰ (ﻟﻢ) ﻟﺬﻱ ﻳﻬﺪﻱ ﻟﻠﻪ ﺑﻪ ﻟﻨﺎﺱ ﺟﻤﻴﻌﺎ ﻭﻣﻦ ﺛﻢ ﺗﺄﺗﻲ ﻓﺘﻨﺔ ﻟﻤﺴﻴﺢ ﻟﻜﺬﺏ ﻭﻟﺬﻟﻚ ﻟﻢ ﻳﻘﻞ ﻟﻠﻪ ﺃﺣﺴﺐ ﻟﺬﻳﻦ ﺁﻣﻨﻮ ﻭﺫﻟﻚ ﻟﻠﺘﺒﻌﻴﺾ ﻣﻦ ﻟﻨﺎﺱ ﻭﻟﻜﻨﻪ ﻓﻲ ﻫﺬﻩ ﻵﻳﺔ ﻗﺪ ﺟﻌﻞ ﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺣﺪﺓ ﻗﺒﻴﻞ ﻓﺘﻨﺔ ﻟﻤﺴﻴﺢ ﻟﺪﺟﺎﻝ ﻭﻟﺬﻟﻚ ﻗﺎﻝ: {ﻟﻢ (1) ﺃﺣﺴﺐ ﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮ ﺃﻥ ﻳﻘﻮﻟﻮ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ ﻳﻔﺘﻨﻮﻥ (2)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ: {ﻭﻫﻢ ﻻ ﻳﻔﺘﻨﻮﻥ}
ﻭﺗﻠﻚ ﻫﻲ ﻟﻔﺘﻨﺔ ﺑﺎﻟﻤﺴﻴﺢ ﻟﺪﺟﺎﻝ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺟﻌﻞ ﻟﻠﻪ ﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺣﺪﺓ ﺑﻬﺪﻱ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻟﺤﻖ ﻟﺬﻱ ﻓﻴﻪ ﺗﻤﺘﺮﻭﻥ ﺑﻐﻴﺮ ﻟﺤﻖ.

ﻭﺃﻣﺎ ﺳﻢ ﻟﻠﻪ ﻷﻋﻈﻢ ﻓﻘﺪ ﺑﻴﻨﺘﻪ ﻣﻦ ﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ ﻭﺇﻧﻪ ﻟﻴﺲ ﻟﻠﻪ ﺳﻤﺎ ﺃﻋﻈﻢ ﻣﻦ ﺳﻢ ﺳﺒﺤﺎﻧﻪ! ﻭﻣﺜﻞ ﻻﺳﻢ ﻷﻋﻈﻢ ﻛﻤﺜﻞ ﺃﻱ ﺳﻢ ﻣﻦ ﺃﺳﻤﺎ ﻟﻠﻪ ﻟﺤﺴﻨﻰ ﺑﻼ ﻓﺮﻕ ﺷﻴﺌﺎ ﻭﻟﻜﻦ ﻟﻤﺎﺫ ﻳﺴﻤﻰ ﺑﺎﻷﻋﻈﻢ ﻭﺫﻟﻚ ﻷﻧﻪ ﻧﻌﻴﻢ ﺃﻋﻈﻢ ﻣﻦ ﺟﻨﺔ ﻟﻨﻌﻴﻢ ﻭﺫﻟﻚ ﻻﺳﻢ ﺟﻌﻠﻪ ﻟﻠﻪ ﺣﻘﻴﻘﺔ ﻟﺮﺿﻮﻥ ﻧﻔﺲ ﻟﺮﺏ ﻋﻠﻰ ﻗﻠﺐ ﻟﻌﺒﺪ ﻓﻴﺸﻌﺮ ﻣﻦ ﺭﺿﻲ ﻟﻠﻪ ﻋﻨﻪ ﺑﻨﻌﻴﻢ ﻧﻔﺴﻲ ﻋﻈﻴﻢ ﻭﺫﻟﻚ ﻫﻮ ﻧﻌﻴﻢ ﻟﺮﻳﺤﺎﻥ ﻟﻨﻔﺴﻲ ﻭﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﻧﻌﻴﻢ ﻟﺠﻨﺔ ﻟﻤﺎﺩﻱ ﻭﻗﺎﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻓﺄﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻟﻤﻘﺮﺑﻴﻦ (88) ﻓﺮﻭﺡ ﻭﺭﻳﺤﺎﻥ ﻭﺟﻨﺔ ﻧﻌﻴﻢ (89)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﻮﻗﻌﺔ]
.

ﻓﺄﻣﺎ ﺭﻭﺡ ﻟﺮﻳﺤﺎﻥ ﻟﻨﻔﺴﻲ ﻓﻬﻮ ﻧﻌﻴﻢ ﺭﻭﺣﻲ ﺣﺼﻞ ﻧﻌﻜﺎﺳﺎ ﻟﺮﺿﻮﻥ ﻟﻠﻪ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻭﺟﻨﺔ ﻧﻌﻴﻢ ﻓﻬﻮ ﻧﻌﻴﻢ ﻟﺠﻨﺔ ﻟﻤﺎﺩﻱ ﻭﻟﻜﻦ ﻧﻌﻴﻢ ﻟﺮﻭﺡ ﻭﻟﺮﻳﺤﺎﻥ ﻟﻨﻔﺴﻲ ﻫﻮ ﺃﻋﻈﻢ ﻧﻌﻴﻤﺎ ﻣﻦ ﺟﻨﺔ ﻟﻨﻌﻴﻢ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻋﺪ ﻟﻠﻪ ﻟﻤﺆﻣﻨﻴﻦ ﻭﻟﻤﺆﻣﻨﺎﺕ ﺟﻨﺎﺕ ﺗﺠﺮﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﻷﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﻣﺴﺎﻛﻦ ﻃﻴﺒﺔ ﻓﻲ ﺟﻨﺎﺕ ﻋﺪﻥ ﻭﺭﺿﻮﻥ ﻣﻦ ﻟﻠﻪ ﺃﻛﺒﺮ ﺫﻟﻚ ﻫﻮ ﻟﻔﻮﺯ ﻟﻌﻈﻴﻢ (72)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﺘﻮﺑﺔ]
.

ﻓﻜﻴﻒ ﺗﻨﻜﺮ ﺑﺄﻥ ﺭﺿﻮﻥ ﻟﻠﻪ ﻧﻌﻴﻢ ﺃﻋﻈﻢ ﻣﻦ ﻟﺠﻨﺔ ﺑﻞ ﺫﻟﻚ ﺣﻘﻴﻘﺔ ﻟﻻﺳﻢ ﻷﻋﻈﻢ (ﻟﻨﻌﻴﻢ ﻷﻋﻈﻢ) ﺃﻱ ﺇﻧﻪ ﻧﻌﻴﻢ ﺃﻋﻈﻢ ﻣﻦ ﻟﺠﻨﺔ ﻭﻟﻴﺲ ﺃﻋﻈﻢ ﻣﻦ ﺃﺳﻤﺎ ﻟﻠﻪ ﻷﺧﺮﻯ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻋﻠﻮ ﻛﺒﻴﺮ! ﺑﻞ ﻟﻨﻌﻴﻢ ﻷﻋﻈﻢ ﻣﻦ ﻟﺠﻨﺔ ﻛﻤﺎ ﺑﻴﻦ ﻟﻜﻢ ﻟﻠﻪ ﺫﻟﻚ ﻓﻲ ﻟﻘﺮﺁﻥ ﻟﻌﻈﻴﻢ ﺑﺄﻥ ﺣﻘﻴﻘﺔ ﺭﺿﻮﻥ ﻧﻔﺴﻪ ﻋﻠﻴﻜﻢ ﻧﻌﻴﻢ ﺃﻋﻈﻢ ﻣﻦ ﻧﻌﻴﻢ ﻟﺠﻨﺔ. ﺗﺼﺪﻳﻘﺎ ﻟﻘﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻋﺪ ﻟﻠﻪ ﻟﻤﺆﻣﻨﻴﻦ ﻭﻟﻤﺆﻣﻨﺎﺕ ﺟﻨﺎﺕ ﺗﺠﺮﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﻷﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﻣﺴﺎﻛﻦ ﻃﻴﺒﺔ ﻓﻲ ﺟﻨﺎﺕ ﻋﺪﻥ ﻭﺭﺿﻮﻥ ﻣﻦ ﻟﻠﻪ ﺃﻛﺒﺮ ﺫﻟﻚ ﻫﻮ ﻟﻔﻮﺯ ﻟﻌﻈﻴﻢ (72)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻟﺘﻮﺑﺔ]
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ﻭﺃﻣﺎ ﻟﺤﺴﺮﺓ ﻓﻲ ﻧﻔﺲ ﻟﻠﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻓﺎﻟﺴﺒﺐ ﻳﺎ ﺃﻳﻬﺎ ﻟﺴﺎﺋﻞ ﻷﻥ ﻟﻠﻪ ﺃﺭﺣﻢ ﻟﺮﺣﻤﻴﻦ ﻭﻟﻴﺲ ﻫﻴﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻔﺮ ﺑﻪ ﻋﺒﺎﺩﻩ ﻓﻴﺠﺒﺮﻭﻧﻪ ﺃﻥ ﻳﻌﺬﺑﻬﻢ ﻋﺬﺑﺎ ﻧﻜﺮǡ ﺑﻞ ﻟﻘﺪ ﻋﻠﻤﺖ ﺑﻤﺎ ﻓﻲ ﻧﻔﺲ ﺭﺑﻲ ﻭﻟﺬﻟﻚ ﺣﺮﻣﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﻟﺠﻨﺔ ﺣﺘﻰ ﻳﺘﺤﻘﻖ ﻧﻌﻴﻤﻲ ﻷﻋﻈﻢ ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻪ ﺭﺿﻴﺎ ﻓﻲ ﻧﻔﺴﻪ ﻭﻟﻴﺲ ﻣﺘﺤﺴﺮ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﻋﺒﺎﺩﻩ ﻓﻜﻴﻒ ﺗﻨﻜﺮ ﺗﺤﺴﺮ ﺃﺭﺣﻢ ﻟﺮﺣﻤﻴﻦ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻓﻲ ﻗﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻗﻮﻣﻪ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺟﻨﺪ ﻣﻦ ﻟﺴﻤﺎ ﻭﻣﺎ ﻛﻨﺎ ﻣﻨﺰﻟﻴﻦ (28) ﺇﻥ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺣﺪﺓ ﻓﺈﺫ ﻫﻢ ﺧﺎﻣﺪﻭﻥ (29) ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﻟﻌﺒﺎﺩ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻛﺎﻧﻮ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ (30) ﺃﻟﻢ ﻳﺮﻭ ﻛﻢ ﺃﻫﻠﻜﻨﺎ ﻗﺒﻠﻬﻢ ﻣﻦ ﻟﻘﺮﻭﻥ ﺃﻧﻬﻢ ﺇﻟﻴﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ (31) ﻭﺇﻥ ﻛﻞ ﻟﻤﺎ ﺟﻤﻴﻊ ﻟﺪﻳﻨﺎ ﻣﺤﻀﺮﻭﻥ (32)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻳﺲ]
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ﻓﻜﻴﻒ ﻻ ﻳﺘﺤﺴﺮ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﻫﻮ ﺃﺭﺣﻢ ﻟﺮﺣﻤﻴﻦ ﻭﻟﻜﻨﻬﻢ ﻇﻠﻤﻮ ﺃﻧﻔﺴﻬﻢ ﻭﻟﻴﺲ ﺫﻟﻚ ﻫﻴﻨﺎ ﻓﻲ ﻧﻔﺲ ﺃﺭﺣﻢ ﻟﺮﺣﻤﻴﻦ ﻭﻟﻮ ﻟﻢ ﻳﻈﻠﻤﻬﻢ ﺷﻴﺌﺎ.

ﻭﺃﻣﺎ ﺣﺴﺮﺗﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻓﻬﺬ ﺷﻲ ﺁﺧﺮ ﺣﺴﺮﺓ ﻟﻌﺒﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻧﺪﻣﻪ ﻟﻌﺼﻴﺎﻥ ﺭﺑﻪ ﻟﻌﺪﻡ ﺗﺒﺎﻉ ﺭﺳﻠﻪ ﻭﻟﻜﻨﻚ ﺗﺮﻳﺪ ﺗﺤﺮﻳﻒ ﻛﻼﻡ ﻟﻠﻪ ﻋﻦ ﻣﻮﺿﻌﻪ ﻟﻜﻲ ﻳﺴﺘﻴﺌﺲ ﻟﻨﺎﺱ ﻣﻦ ﺭﺣﻤﺔ ﺭﺑﻬﻢ ﻭﺃﻧﻪ ﻏﻠﻴﻆ ﻭﻟﺬﻟﻚ ﻳﺌﺲ ﻣﻦ ﺭﺣﻤﺘﻪ ﺷﻴﺎﻃﻴﻦ ﻟﺒﺸﺮ ﻛﻤﺎ ﻳﺌﺲ ﻟﻜﻔﺎﺭ ﻣﻦ ﺃﺻﺤﺎﺏ ﻟﻘﺒﻮﺭ ﻭﻟﻜﻨﻲ ﺃﻓﺘﻲ ﻟﻨﺎﺱ ﺃﻥ ﻟﻠﻪ ﻫﻮ ﺃﺭﺣﻢ ﻟﺮﺣﻤﻴﻦ ﻭﺇﻥ ﻳﺴﺘﻐﻔﺮﻭﻩ ﻓﻴﺘﻮﺑﻮ ﺇﻟﻴﻪ ﻓﻴﺠﺪﻭ ﺑﺄﻥ ﻟﻠﻪ ﻭﺳﻊ ﻛﻞ ﺷﻲ ﺭﺣﻤﺔ ﻭﻋﻠﻤﺎ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ.

ﻭﺃﻧﺖ ﺗﻘﻮﻝ ﺇﻥ ﻵﻳﺔ ﻣﻌﻨﺎﻫﺎ ﻳﺎ ﺣﺴﺮﺗﻨﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻨﺎ ﻓﻲ ﻗﻮﻝ ﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻭﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻗﻮﻣﻪ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺟﻨﺪ ﻣﻦ ﻟﺴﻤﺎ ﻭﻣﺎ ﻛﻨﺎ ﻣﻨﺰﻟﻴﻦ (28) ﺇﻥ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺣﺪﺓ ﻓﺈﺫ ﻫﻢ ﺧﺎﻣﺪﻭﻥ (29) ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﻟﻌﺒﺎﺩ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻛﺎﻧﻮ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ (30) ﺃﻟﻢ ﻳﺮﻭ ﻛﻢ ﺃﻫﻠﻜﻨﺎ ﻗﺒﻠﻬﻢ ﻣﻦ ﻟﻘﺮﻭﻥ ﺃﻧﻬﻢ ﺇﻟﻴﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ (31) ﻭﺇﻥ ﻛﻞ ﻟﻤﺎ ﺟﻤﻴﻊ ﻟﺪﻳﻨﺎ ﻣﺤﻀﺮﻭﻥ (32)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻳﺲ]
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ﻭﺃﺗﺤﺪﻙ ﻭﺟﻤﻴﻊ ﺃﻫﻞ ﻟﻠﻐﺔ ﺃﻥ ﻳﺤﺮﻓﻮ ﻫﺬﻩ ﻵﻳﺔ ﻋﻦ ﻣﻮﺿﻌﻬﺎ ﻭﻫﻞ ﺗﻈﻦ ﺣﻴﻦ ﻳﻬﻠﻚ ﻟﻠﻪ ﻟﻜﻔﺎﺭ ﺃﻧﻪ ﻣﺴﺮﻭﺭ ﺑﺬﻟﻚ ﺑﻞ ﺣﺰﻳﻦ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻟﺬﻳﻦ ﻇﻠﻤﻮ ﺃﻧﻔﺴﻬﻢ ﻓﺘﺤﺴﺮ ﻋﻠﻴﻬﻢ ﻓﻲ ﻧﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻷﻧﻪ ﺃﺭﺣﻢ ﻟﺮﺣﻤﻴﻦ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﻟﻰ: {ﻭﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻗﻮﻣﻪ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺟﻨﺪ ﻣﻦ ﻟﺴﻤﺎ ﻭﻣﺎ ﻛﻨﺎ ﻣﻨﺰﻟﻴﻦ (28) ﺇﻥ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺣﺪﺓ ﻓﺈﺫ ﻫﻢ ﺧﺎﻣﺪﻭﻥ (29) ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﻟﻌﺒﺎﺩ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻛﺎﻧﻮ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ (30) ﺃﻟﻢ ﻳﺮﻭ ﻛﻢ ﺃﻫﻠﻜﻨﺎ ﻗﺒﻠﻬﻢ ﻣﻦ ﻟﻘﺮﻭﻥ ﺃﻧﻬﻢ ﺇﻟﻴﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ (31) ﻭﺇﻥ ﻛﻞ ﻟﻤﺎ ﺟﻤﻴﻊ ﻟﺪﻳﻨﺎ ﻣﺤﻀﺮﻭﻥ (32)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻳﺲ]
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ﻓﻬﻞ ﻳﻮﺟﺪ ﻓﻲ ﻵﻳﺎﺕ ﺫﻛﺮﻯ ﺗﺤﺴﺮ ﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻓﻘﺪ ﺃﻫﻠﻜﻬﻢ ﻟﻠﻪ ﻭﻣﻦ ﺑﻌﺪ ﻫﻼﻛﻬﻢ ﻭﻟﻢ ﻳﻈﻠﻤﻬﻢ ﺷﻴﺌﺎ. ﻗﺎﻝ ﺗﻌﺎﻟﻰ: {ﺇﻥ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺣﺪﺓ ﻓﺈﺫ ﻫﻢ ﺧﺎﻣﺪﻭﻥ (29) ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﻟﻌﺒﺎﺩ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻛﺎﻧﻮ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ (30) ﺃﻟﻢ ﻳﺮﻭ ﻛﻢ ﺃﻫﻠﻜﻨﺎ ﻗﺒﻠﻬﻢ ﻣﻦ ﻟﻘﺮﻭﻥ ﺃﻧﻬﻢ ﺇﻟﻴﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ (31) ﻭﺇﻥ ﻛﻞ ﻟﻤﺎ ﺟﻤﻴﻊ ﻟﺪﻳﻨﺎ ﻣﺤﻀﺮﻭﻥ (32)}
ﺻﺪﻕ ﻟﻠﻪ ﻟﻌﻈﻴﻢ
[ ﻳﺲ]
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ﻭﺃﻣﺎ ﺳﺒﺐ ﺗﺤﺴﺮﻩ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻷﻧﻪ ﺃﺭﺣﻢ ﻟﺮﺣﻤﻴﻦ ﺃﺭﺃﻳﺖ ﻟﻮ ﻋﺼﻮﻙ ﺃﻭﻻﺩﻙ ﺯﻣﻨﺎ ﻃﻮﻳﻼ ﻭﻣﻦ ﺛﻢ ﻗﺪﺭﺕ ﻋﻠﻴﻬﻢ ﻓﺠﻤﻌﺘﻬﻢ ﻭﺃﻭﻗﺪﺕ ﻧﺎﺭ ﻛﺒﺮﻯ ﻓﺄﻟﻘﻴﺖ ﺑﻬﻢ ﺟﻤﻴﻌﺎ ﻓﻲ ﻧﺎﺭ ﺟﻬﻨﻢ ﺑﺎﻟﻠﻪ ﻋﻠﻴﻚ ﺗﺨﻴﻞ ﻣﺪﻯ ﺣﺴﺮﺗﻚ ﻋﻠﻰ ﺃﻭﻻﺩﻙ ﺣﻴﻦ ﺫﻟﻚ ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﺘﺤﺴﺮ ﻣﻦ ﻫﻮ ﺃﺭﺣﻢ ﺑﻬﻢ ﻣﻦ ﺃﻣﻬﻢ ﻭﺃﺑﻴﻬﻢ ﻓﻬﻞ ﻓﻬﻤﺖ ﺃﻳﻬﺎ ﻟﻜﺎﺷﻒ ﻳﺎ ﻣﻦ ﺗﺼﻔﻨﻲ ﺑﺄﻧﻲ ﺃﻟﻒ ﻭﺃﺩﻭﺭ ﺃﻗﻮﻝ ﻟﻚ ﻫﻞ ﺗﺒﻴﻦ ﻟﻚ ﻟﺤﻖ ﻭﺇﻥ ﻗﻠﺖ ﻛﻼ ﻭﺳﺘﻤﺮﺭﺕ ﻓﻲ ﻹﻋﺮﺽ ﻓﻌﻨﺪ ﺫﻟﻚ ﺳﻮﻑ ﺃﻋﻠﻢ ﻋﻠﻢ ﻟﻴﻘﻴﻦ ﻣﻦ ﺗﻜﻮﻥ ﻓﺈﻥ ﺣﺎﻭﻟﺖ ﺃﻥ ﺗﺼﺪ ﻋﻦ ﻟﺤﻖ ﺑﻌﺪ ﻫﺬ ﻟﺮﺩ ﻣﻦ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻟﺤﻖ ﻣﻦ ﺭﺑﻚ ﻓﺄﻧﺖ ﻣﻦ ﻟﺬﻳﻦ ﺳﻮﻑ ﺃﺩﻋﻮﻩ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻟﺌﻦ ﺃﻧﻜﺮﺕ ﻟﺤﻖ ﻭﺃﻗﺴﻢ ﺑﺎﻟﻠﻪ ﺇﺫ ﺩﻋﻮﺗﻚ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻓﻸﻧﻲ ﺃﻋﻠﻢ ﻋﻠﻢ ﻟﻴﻘﻴﻦ ﺃﻧﻪ ﺗﺒﻴﻦ ﻟﻚ ﻟﺤﻖ ﻭﺇﻧﻲ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻟﺤﻖ ﻣﻦ ﺭﺑﻚ ﻭﻟﻜﻨﻚ ﻟﻠﺤﻖ ﻟﻤﻦ ﻟﻜﺎﺭﻫﻴﻦ ﻓﻠﺌﻦ ﺃﻋﺮﺿﺖ ﻋﻦ ﻫﺬ ﻟﺮﺩ ﻭﻭﺻﻔﺘﻨﻲ ﺑﻐﻴﺮ ﻟﺤﻖ ﻓﻌﻨﺪ ﺫﻟﻚ ﺳﻮﻑ ﺃﻋﻠﻢ ﻣﻦ ﺗﻜﻮﻥ ﻭﻟﻦ ﺃﺭﺩ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﻟﻜﺎﺷﻒ ﺑﻌﺪ ﻫﺬ ﻟﺮﺩ ﻟﺤﻖ ﻟﻮﺿﺢ ﻭﻟﺒﻴﻦ ﻭﻟﻜﻨﻲ ﺳﻮﻑ ﺃﺩﻋﻮﻙ ﻣﺒﺎﺷﺮﺓ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻭﺳﻮﻑ ﻳﺤﻜﻢ ﻟﻠﻪ ﺑﻴﻨﻨﺎ ﺑﺎﻟﺤﻖ ﻋﺎﺟﻼ ﻣﻦ ﺑﻌﺪ ﻟﻤﺒﺎﻫﻠﺔ ﻟﻴﺠﻌﻠﻚ ﻋﺒﺮﺓ ﻟﻵﺧﺮﻳﻦ.

ﻭﺳﻼﻡ ﻋﻠﻰ ﻟﻤﺮﺳﻠﻴﻦ ﻭﻟﺤﻤﺪ ﻟﻠﻪ ﺭﺏ ﻟﻌﺎﻟﻤﻴﻦ ..
ﻹﻣﺎﻡ ﻟﻤﻬﺪﻱ ﻟﻤﻨﺘﻈﺮ ﻧﺎﺻﺮ ﻣﺤﻤﺪ ﻟﻴﻤﺎﻧﻲ.