‫ﺭﻭﺍﺑﻂ ﻣﻔﻴﺪﺓ [‪ :‬ﺍﺳﺘﺮﺟﺎﻉ ﻛﻠﻤﺔ ﺍﻟﻤﺮﻭﺭ |ﻃﻠﺐ ﻛﻮﺩ ﺗﻔﻌﻴﻞ ﺍﻟﻌﻀﻮﻳﺔ | ﺗﻔﻌﻴﻞ ﺍﻟﻌﻀﻮﻳﺔ]‬

‫ﺃﻫﻼ ﻭﺳﻬﻼ ﺑﻜـ ﻳﺎ ‪1111111‬‬

‫ﺁﺧﺮ ﺯﻳﺎﺭﺓ ﻟﻚ ﻛﺎﻧﺖ ‪:‬ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﻋﺔ ‪ 12:06 PM‬ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺨﺎﺻﺔ ‪:‬ﻏﻴﺮ ﻣﻘﺮﻭء ‪, 0‬ﻣﻦ ﻣﺠﻤﻮﻉ ‪ 0‬ﺭﺳﺎﻟﺔ ‪.‬‬
‫ﻣــﻨــﺘــﺪﻳــﺎﺕ ﻣــﻌﺮﺍﺝ ﺍﻟـﻘــﻠــﻢ > ﻛﺘﺎﺏ ﻣـﻌــﺮﺍﺝ ﺍﻟـﻘــﻠﻢ > ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬
‫ﺫﺑﻴﺢ ﺇﺑﺮﺍﻫﻴﻢ‬

‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ ﺣﻮﺍﺭﺍﺕ ﻓﻲ ﺍﺍﻷﺩﻳﺎﻥ ﻭﻗﻀﺎﻳﺎ ﺍﻻﻧﺴﺎﻥ‬

‫ﺍﻟﺒﺤﺚ ﻓﻲ ﺍﻟﻤﻨﺘﺪﻯ‬

‫‪ÅÐåÈ‬‬

‫ﻋﺮﺽ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ‬ ‫ﻋﺮﺽ ﺍﻟﻤﻮﺍﺿﻴﻊ‬

‫ﺍﻟﺒﺤـــــﺚ ﺍﻟﻤﺘﻘـــــﺪﻡ‬

‫ﺧﻴﺎﺭﺍﺕ ﺳﺮﻳﻌﺔ‬
‫ﻣﺸﺎﺭﻛﺎﺕ ﺍﻟﻴﻮﻡ‬
‫ﺍﺟﻌﻞ ﻛﺎﻓﺔ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﻣﻘﺮﻭءﺓ‬
‫ﻓﺘﺢ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬
‫ﻟﻮﺣﺔ ﺗﺤﻜﻢ ﺍﻟﻌﻀﻮ‬
‫ﺗﻌﺪﻳﻞ ﺍﻟﻤﻠﻒ ﺍﻟﺸﺨﺼﻲ‬
‫ﺗﻌﺪﻳﻞ ﺍﻟﺨﻴﺎﺭﺍﺕ‬
‫ﺍﻟﻤﺘﻨﻮﻋﺎﺕ‬
 ‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺨﺎﺻﺔ‬
‫ﻣﻮﺍﺿﻴﻊ ﻣﺸﺘﺮﻙ ﺑﻬﺎ‬
‫ﻣﻠﻔﻲ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﻤﺘﻮﺍﺟﺪﻭﻥ ﺍﻵﻥ‬

‫ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺍﻟﺼﻔﺤﺔ‪...‬‬

‫ﻃﺮﻕ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺇﺑﺤﺚ ﻓﻲ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺃﺩﻭﺍﺕ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﺫﺑﻴﺢ ﺇﺑﺮﺍﻫﻴﻢ‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 1‬‬ ‫‪12-13-2008, 04:36 AM‬‬

‫ﺫﺑﻴﺢ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬

‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﻛﻢ ﻣﻦ ﺩﻡ ﺳُﻔﻚ ﻟﻴُﺴﻜﺖ ﻏﻴﻆ ﺍﻵﻟﻬﺔ ﻓﻲ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫"ﻣﻌﺎﺑﺪ "ﺍﻟﻜﻬّﺎﻥ ﻭﻛﻢ ﻣﻦ ﻋﺬﺭﺍء ﻧُﻌﻤّﺖ‬ ‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﻋﺎﻡ ﻳﻌﺪ ﻋﺎﻡ ﻟﻴُﻔﺼﻞ ﻋﻨﻬﺎ "ﻗﻠﺒﻬﺎ "‬

‫‪2,442: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺍﻟﻨﺎﺑﺾ ﻭ ﻫﻲ ﺗﺮﻯ ﺩﻣﺎءﻫﺎ ﺗﻨﻔﺠﺮ ﻋﻠﻰ‬
‫ﺳﻘﻮﻑ "ﺍﻟﻤﻌﺎﺑﺪ "ﻭ ﺩﻭﻥ ﺩﻣﻊ ﺃﻭ ﺣﺮﺍﻙ‬
‫ﺗﻮّﺩﻉ ﺍﻟﺠﻤﻊ ﺿﺎﺣﻜﺔ ﻣﺴﺘﺒﺸﺮﺓ‪.‬‬

‫ﻟﻦ ﻧﺒﺤﺚ ﻓﻲ ﺗﺎﺭﻳﺦ ءﺍﺩﻡ ﻣﻨﺬ ﺃﻥ ﺍﺳﺘﻮﻯ‬

‫ﻋﻠﻰ ﻗﺪﻣﻴﻪ‪ ،‬ﻓﺒﺤﺜﻪ ﻓﻲ ﻇﻠﻤﺔ ﺍﻟﺴﻴﺮ‬
‫ﺃﻭﺻﻠﻪ ﻟﺠﻌﻞ ﻣﻌﺒﻮﺩﻩ ﻣﺘﻌﻄﺸّﺎ ﻟﻠﺪﻣﺎء ﻭ‬
‫ﺣﺘّﻰ ﻳﺴﻜﺘﻮﺍ ﻏﻴﻈﻪ ﻓﻼ ﻳﺘﻔﺠﺮ ﺑﺮﺍﻛﻴﻦ ﻭ‬
‫ﺯﻻﺯﻝ ﻭ ﻃﻮﻓﺎﻧﺎ ﻗﺪّﻣﻮﺍ ﻟﻪ ﺍﻟﻘﺮﺍﺑﻴﻦ ﺍﻹﻧﺴﻴﺔ‬
‫ﺑﻌﺪ ﺃﻥ ﺗﻌﻠّﻤﻮﺍ ﺍﻟﺘﺬﻛﻴﺔ ﻓﻲ ﺃﺗﻮﻥ ﺍﻟﺤﺮﻭﺏ‪.‬‬
‫ﻭ ﺍﺳﺘﻤﺮﺕ ﻣﺴﻴﺮﺓ ﺍﻟﻤﺰﺍﻳﺪﺍﺕ‪ ،‬ﻓﻜﻞ ﺃﻣّﺔ‬
‫ﺗﺘﻔﺎﻧﻰ ﻓﻲ ﺷﻜﺮ ﻣﻌﺒﻮﺩﻫﺎ ﻣﻘﺪﻣﺔ ﻗﺮﺍﺑﻴﻦ‬
 ‫ﺍﻟﻐﻠﻤﺎﻥ ﻭ ﺍﻟﻌﺬﺍﺭﻯ ﻭ ﺃﻟﻮﻑ ﺍﻷﺳﺮﻯ‪،‬‬
‫ﻗﺮﺍﺑﻴﻦ ﻣﻤﺠﺪّﺓ ﺃﻭ ﻣﺤﺘﻘﺮﺓ‪.‬‬
‫ﻣﺘﺮﻭﻙ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻟﻠﻤﺨﺘﺼﻴﻦ ﻓﻲ‬
‫ﺍﻟﺤﻔﺮﻳﺎﺕ ﻭ ﺗﺘﺒﻊ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﻘﺪﻳﻤﺔ ﻭﻻ‬
‫ﺷﻚ ﻓﻲ ﻗﻴﻤﺘﻪ ﺍﻟﻜﺒﺮﻯ ﻟﻨﺴﺘﻮﺿﺢ ﻣﻦ ﻧﺤﻦ‬
‫ﻭ ﻛﻴﻒ ﺍﺳﺘﻄﻌﻨﺎ ﺑﻠﻮﻍ ﻫﺬﺍ ﺍﻟﻔﻜﺮ‬
‫"ﺍﻟﻘﺮﺑﺎﻧﻲ "ﻭ ﻟﻤﺎﺫﺍ ﻭ ﻟﻨﻤﺾ ﻓﻲ ﺑﺤﺚ‬
‫ﻗﺮءﺍﻧﻲ ﻹﺳﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ ﻣﻮﻗﻒ ﺑﻼء‬
‫ﻋﻈﻴﻢ‪.‬‬

‫ﻦ )‪(99‬‬ ‫ﺳ َﻴﻬْﺪِﻳ ِ‬‫"ﻭَﻗَﺎﻝَ ﺇِﻧﱢﻰ ﺫَﺍﻫِﺐٌ ﺇِﻟَﻰ َﺭﺑﱢﻰ َ‬

‫ﻦ (‪) 100‬‬ ‫ﺭَﺏﱢ ﻫَﺐْ ﻟِﻰ ﻣِﻦَ ﺍﻟﺼﱠﺎ ِﻟﺤِﻴ َ‬
‫ﻓَﺒَﺸﱠﺮْﻧَﺎﻩُ ﺑِﻐُﻼﻣـٍ ﺣَﻠِﻴﻤـٍ (‪ )101‬ﻓَ َﻠﻤﱠﺎ ﺑَﻠَﻎَ ﻣَﻌَﻪُ‬
‫ﺍﻟﺴﱠﻌْﻰَ ﻗَﺎﻝَ ﻳَﺎ ﺑُﻨَﻲﱠ ِﺇﻧﱢﻲ َﺃﺭَﻯ ﻓِﻲ ﺍﻟْ َﻤﻨَﺎﻣِـ ﺃَﻧﱢﻲ‬
‫ﺃَﺫْﺑَﺤُﻚَ ﻓَﺎﻧﻈُﺮْ ﻣَﺎﺫَﺍ َﺗﺮَﻯ ؟؟ ﻗَﺎﻝَ ﻳَﺎ َﺃ َﺑﺖِ ﺍﻓْﻌَﻞْ‬
‫ﻦ‬
‫ﻣَﺎ ﺗُ ْﺆﻣَﺮُ !!ﺳَﺘَﺠِﺪُﻧِﻰ ﺇِﻥ ﺷﺂء ﺍﻟﻠﱠﻪُ ِﻣ َ‬
‫ﺍﻟﺼﱠﺎﺑِﺮِﻳﻦَ )‪ (102‬ﻓَﻠَﻤﺂ َﺃﺳْ َﻠﻤَﺎ َﻭﺗَﻠﱠﻪُ ِﻟﻠْﺠَﺒِﻴﻦِ‬
‫(‪) 103‬ﻭَﻧَﺎﺩَﻳْﻨَﺎﻩُ ﺃَﻥْ ﻳَﺎ ﺇِﺑْﺮَﺍﻫِﻴﻤـُ (‪ )104‬ﻗَﺪْ‬
‫ﺻَﺪﱠﻗْﺖَ ﺍﻟﺮﱡﺅْﻳَﺂ ؟؟ ﺇِﻧﱠﺎ ﻛَﺬَ ِﻟﻚَ ﻧَﺠْﺰِﻱ‬
‫ﺍﻟْﻤُﺤْﺴِﻨِﻴﻦَ (‪) 105‬ﺇِﻥﱠ ﻫَﺬَﺍ َﻟﻬُ َﻮ ﺍﻟْﺒَﻠﺆﺍْ‬
‫ﻋﻈِﻴﻤـٍ‬ ‫ﺍ ْﻟﻤُﺒِﻴﻦُ (‪ )106‬ﻭَﻓَﺪَﻳْﻨَﺎﻩُ ﺑِﺬِﺑْﺢٍ َ‬
‫ﻦ )‪(108‬‬ ‫ﺧﺮِﻳ َ‬ ‫(‪ )107‬ﻭَﺗَﺮَﻛْﻨَﺎ ﻋَﻠَﻴْ ِﻪ ﻓِﻲ ﺍﻵ ِ‬
‫ﺳَﻼﻡٌ ﻋَﻠَﻰ ﺇِﺑْﺮَﺍﻫِﻴﻤَـ (‪ )109‬ﻛَﺬَ ِﻟﻚَ ﻧَﺠْﺰِﻱ‬
‫ﻋﺒَﺎ ِﺩﻧَﺎ‬
‫ﺍﻟْﻤُﺤْﺴِﻨِﻴﻦَ (‪ )110‬ﺇِﻧﱠﻪُ ِﻣﻦْ ِ‬
‫ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ )‪َ (111‬ﻭ َﺑﺸﱠﺮْﻧَﺎﻩُ ﺑِﺈِﺳْﺤَﺎﻕَ ﻧَﺒِﻴًّﺎ‬
‫ﻣﱢﻦَ ﺍﻟﺼﱠﺎﻟِﺤِﻴﻦَ)‪َ (112‬ﻭﺑَﺎ َﺭﻛْﻨَﺎ ﻋَﻠَﻴْﻪِ ﻭَﻋَﻠَﻰ‬
‫ﺴﻦٌ ﻭَﻇَﺎﻟِﻢٌ‬ ‫ﺇِﺳْﺤَﺎﻕَ (ﺝ) ﻭَﻣِﻦ ﺫُﺭﱢﻳﱠ ِﺘ ِﻬﻤَﺎ ﻣُﺤْ ِ‬
‫ﻟﱢﻨَﻔْﺴِﻪِ ﻣُﺒِﻴﻦٌ (‪)" 113‬ﺍﻟﺼﺂﻓﺎﺕ‬

‫ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﻫﻲ ﺳﻮﺭﺓ ‪RMNa‬‬

 ‫ﻣﻘﺎﻃﻌﻬﺎ ﻓﻼﺷﺎﺕ ﺳﺮﻳﻌﺔ ﺷﺄﻥ ﺗﻜﻮﻳﻦ‬
‫ﺍﻟﻠﻮﺍﻟﺐ ﻭ ﺍﻟﺒﺮﻭﺗﻴﻨﺎﺕ ﻓﻲ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺤﻴّﺔ‪،‬‬
‫ﻓﺎﻟﺪﺧﻮﻝ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﻳﺴﺘﺪﻋﻲ‬
‫ﺇﺑﻄﺎء ﻫﺎﺗﻪ ﺍﻟﻔﻼﺷﺎﺕ ﺣﺘﻰ ﻧﺮﻯ ﺍﻟﺼﻮﺭ‬
‫ﻓﻲ ﺣﺪﻭﺩ ﺳﺮﻋﺔ ﻣﻌﻘﻮﻟﺔ ﻭ ﺳﻨﺮﻛﺰ‬
‫ﺍﻟﻘﺮﺍءﺓ ﻓﻲ ﺍﻷﻳﺎﺕ ﺃﻋﻼﻩ‪.‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺣﺚ ﺣﻨﻴﻔﻲ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺇﺳﻤﻪ‬
‫ﺍﻟﻘﺮءﺍﻧﻲ ﻭ ﺑﻌﻴﺪ ﻋﻦ ﻣﻌﺘﻘﺪﻩ ﻭ ﺗﺼﻮّﺭﻩ‬
‫ﻓﺈﺑﺮﺍﻫﻴﻢ ﻳﺤﻨﻒ ﺇﻟﻰ ﺍﻟﺪﻟﻴﻞ ﻓﻲ ﻛﻞ ﻣﺮﺣﻠﺔ‬
‫ﻳﻈﻬﺮ ﻟﻪ ﻓﻴﻬﺎ ﺑﺎﻃﻞ ﻣﺎ ﻛﺎﻥ ﻳﻌﺘﻘﺪﻩ ﻭ ﻫﻮ‬
‫ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻨﻒ ﺷﺪﻳﺪ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻀﻐﻮﻁ‬
‫ﺍﻹﺟﺘﻤﺎﻋﻴﺔ ﻭ ﺍﻟﻨﻔﺴﻴﺔ ﻭ ﺣﺠﻢ ﺍﻟﺘﻀﺤﻴﺎﺕ‪،‬‬
‫ﻓﺈﺑﺮﺍﻫﻴﻢ ﻟﻴﺲ ﺻﺎﻧﻊ ﺃﺻﻨﺎﻡ "ﻣﻌﺘﻘﺪﺍﺕ "‬
‫ﺑﻞ ﻛﺎﺳﺮ ﻟﻸﺻﻨﺎﻡ‪ ،‬ﻛﻞ ﺍﻷﺻﻨﺎﻡ ﻭ ﻫﻮ ﺑﻌﺪ‬
‫ﺃﻥ ﺗﺄﻛﺪ ﺃﻥّ ﻣﺎ ﻳﻌﺒﺪﻩ ﻗﻮﻣﻪ ﻻ ﻳُﻤﻜﻦ ﺃﻥ‬
‫ﻳﻨﺘﺞ ﺷﻴﺌﺎ ﺃﻣﺎﻡ ﺣﻘﺎﺋﻖ ﺍﻟﻜﻮﻥ ﻳﺴﻌﻰ ﺇﻟﻰ‬
‫ﺍﻟﻬﺪﺍﻳﺔ ﻣﻤﻦ ﺑﻪ ﺗﺮﺑﻮ ﻣﻌﺮﻓﺘﻪ‪:‬‬

‫"ﺇﻧﻰ ﺫﺍﻫﺐ ﺇﻟﻰ ﺭﺑﻲ ﺳﻴﻬﺪﻳﻦ"‬

‫ﺳﻴﻦ ﺍﻟﻬﺪﺍﻳﺔ ﻫﻲ ﺭﺳﻢ ﻟﻠﺴﻴﺮ ﻧﺤﻮﻫﺎ‪،‬‬

‫ﻓﺎﻟﺬﻫﺎﺏ ﻛﺎﻟﺴﻴﺮ ﺿﺮﻭﺭﻱ ﻟﻠﻬﺪﺍﻳﺔ ﻭ ﻻ‬
‫ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺄﺕ ﻟﻤﺠﺮﺩ ﺍﻟﺮﻏﺒﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﺛﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ ﻋﺰﻟﺘﻪ ﺍﻟﺸﺪﻳﺪﺓ ﻟﻢ ﻳﺠﺪ‬
‫ﻣﺴﻨﺪﺍ ﻭ ﻻ ﻋﻮﻧﺎ ﻭ ﻛﺄﻧّﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳُﻨﺸﺄ‬
‫ﻧﻮﺍﺓ ﺃﻭﻟﻰ ﻳﻨﻄﻠﻖ ﺑﻬﺎ ﺗﻌﻴﻨﻪ ﻋﻠﻰ ﺇﺧﺮﺍﺝ‬
‫ﺍﻟﺼﺎﻟﺤﺎﺕ‬

‫"ﺭﺏ ﻫﺐ ﻟﻲ ﻣﻦ ﺍﻟﺼﺎﻟﺤﻴﻦ"‬
‫ﻭ ﺃﺗﺖ ﺍﻟﻨﻮﺍﺓ ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺇﺑﺮﻫﻴﻢ‪،‬‬
‫ﺃﺗﺖ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻏﻼﻡ ﻣﻠﺘﺼﻘﺎ ﺑﺄﻫﻠﻪ ﻭ ﺭﺑّﺎﻩ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﻣﻨﻬﺠﻪ ﻓﺄﺻﺒﺢ ﻟﻪ ﺇﺑﻨﺎ ﻳﺤﻤﻞ‬
‫ﺇﺳﻢ ﺍﻟﺒﺸﺮﻯ ﻭ ﻧﺮﻯ ﺍﻷﻳﺎﺕ ﺗﻨﻘﻠﻨﺎ ﻣﻦ‬
‫ﺍﻟﺒﺸﺮﻯ ﺇﻟﻰ ﺑﻠﻮﻍ ﺍﻟﺴﻌﻲ ﻣﺤﺮﻗﺔ ﻛﻞ‬
‫ﺍﻟﻤﻔﺎﺻﻞ ﻭ ﺍﻟﻔﻮﺍﺻﻞ ﻓﻤﺎ ﻳﻬﻢ ﺃﻥ ﻧﺼﻞ ﺇﻟﻰ‬
‫ﺍﻟﺤﺎﺩﺛﺔ ﻭ ﻛﺄﻥ ﺣﻴﺎﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﺍﻹﺑﻦ‬
‫ﺍﺧﺘﺰﻟﺖ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﺩﺛﺔ‪:‬‬

‫"ﺇﻧّﻰ ﺃﺭﻯ ﻓﻲ ﺍﻟﻤﻨﺎﻣـ ﺃﻧﻲ ﺃﺫﺑﺤﻚ ﻓﺎﻧﻈﺮ‬

‫ﻣﺎﺫﺍ ﺗﺮﻯ ؟؟"‬
‫ﻭﺿﻌﺖ ﻋﻼﻣﺎﺕ ﺍﻹﺳﺘﻔﺎﻡ ﻓﻲ ﻣﻜﺎﻥ ﺍﻟﺮﻣﺰ‬
‫(ﺝ) ‪ ،‬ﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﻣﺰ ﻣﻔﻬﻮﻡ ﺑﺬﺍﺗﻪ‬
‫ﻳﺤﻤﻞ ﻓﻲ ﻛﻞ ءﺍﻳﺔ ﻣﻌﻨﻰ ﻭ ﻟﻠﻘﺎﺭﺉ ﺃﻥ‬
‫ﻳﺘﺼﻮﺭ ﻛﻢ ﻳﺤﻤﻞ ﻫﺬﺍ ﺍﻟﺮﻣﺰ ﻣﻦ ﻣﻌﻨﻰ‪.‬‬
‫ﺷﻮﻕ ﻟﻴﺄﺗﻲ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﻳﺄﺱ ﺍﻟﺰﻭﺝ ﺛﻢ ﺃﺗﻰ‬
‫ﺍﻟﻮﻟﺪ‪ ،‬ﺛﻢ ﺗﺮﺑﻴﺔ ﻭ ﺟﻬﺪ ﺇﻟﻰ ﺃﻥ ﺃﺻﺒﺢ ﺍﻟﻮﻟﺪ‬
‫ﻏﻼﻣﺎ ﺣﻠﻴﻤﺎ ﺛﻢ ﻓﺠﺄﺓ ﺯﻟﺰﺍﻝ ﻣﺪّﻭﻱ‪ ،‬ﻃﻠﺐ‬
‫ﺇﺑﺮﺍﻫﻴﻤـ ﻹﺑﻨﻪ ﺑﺸﻲء ﻻ ﻳُﻤﻜﻦ ﺗﺼﻮّﺭﻩ‪.‬‬
‫ﻣﻨﺎﻡ ﻳﺬﺑﺢ ﻓﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻨﻪ!!!‬
‫ﻟﻜﻦ ﺍﻟﻤﻨﺎﻡ ﻏﻴﺮ ﺍﻟﺮءﻳﺎ‪ ،‬ﻓﺎﻟﺮءﻳﺎ ﺗﺄﻭﻳﻞ‬
‫"ﻓﺎﻧﻈﺮ ﻣﺎﺫﺍ ﺗﺮﻯ"‬
‫ﺇﻥّ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺮّﺭ ﺃﻥّ ﺭءﻳﺎ ﻣﻨﺎﻣﻪ ﻣﻌﻨﺎﻫﺎ ﺃﻥ‬
‫ﻳﺬﺑﺢ ﺍﺑﻨﻪ‪ ،‬ﺃﻱ ﺃﻥ ﻳﻘﺘﻞ ﺍﺑﻨﻪ ﺇﺭﺍﺩﻳﺎ ﻭ ﺩﻭﻥ‬
‫ﺫﻧﺐ ﻇﺎﻫﺮ ﺍﻗﺘﺮﻓﻪ‪:‬‬
‫"ﺳﺘﺠﺪﻧﻲ ﺇﻥ ﺷﺎء ﺍﷲ ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ"‬

‫ﺇﻥّ ﺍﻟﻤﺴﺄﻟﺔ ﻗﺘﻞ ﻭ ﺑﺼﻮﺭﺓ ﺑﺸﻌﺔ ﻳﻈﻬﺮ ﻭ‬

‫ﻟﻴﺲ ﻗﺘﻼ ﻓﺠﺎﺋﻴﺎ ﻳﻨﻬﻲ ﺍﻟﺤﻴﺎﺓ ﺩﻭﻥ ﺷﻌﻮﺭ‬
‫ﺍﻟﻘﺘﻴﻞ ‪.‬ﺍﻷﻳﺔ ﺗﻀﻌﻨﺎ ﻓﻲ ﺻﻮﺭﺓ ﺗﺎﺭﻳﺨﻴﺔ‬
 ‫ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻘﺪّﻣﻮﻥ ﺍﻟﻘﺮﺍﺑﻴﻦ ﻵﻟﻬﺘﻬﻢ ﻭ‬
‫ﻣﺎﺩﺍﻡ ﺇﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻗﻴﺪ ﺍﻟﺒﺤﺚ ﻓﺮﺑّﻤﺎ ﺗﻘﺪﻳﻢ‬
‫ﻗﺮﺑﺎﻥ ﻏﺒﻨﻪ ﺇﻟﻴﻪ ﺳﻴﺠﻌﻠﻪ ﻳﻠﻴﻦ ﻭ ﻳﺘﻜﺸﻒ‪،‬‬
‫ﻫﺬﺍ ﻫﻮ ﺗﻔﻜﻴﺮ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺠﺎﺭﺍﺓ ﻟﻤﻦ ﺣﻮﻟﻪ‪.‬‬
‫ﺃﻳﻦ ﻋﺎﺵ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﺎﺭﻳﺨﻲ ‪ ،‬ﻭ ﻫﻞ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻭﺍﺣﺪ‪.‬‬
‫ﺇﻧّﻪ ﻓﻲ ﺍﻟﻤﺎﻳﺎ ﻭ ﺃﺩﻏﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ ﻭ ﻓﻲ‬
‫ﺍﻟﺸﺮﻕ ﺍﻟﺒﻌﻴﺪ ﻭ ﻓﻲ ﺍﻟﻤﺪﻥ ﻭ ﺍﻟﻘﺮﻯ‬
‫ﻓﺈﺑﺮﺍﻫﻴﻢ ﺇﺳﻢ ﻟﻜﻞ ﺣﻨﻴﻔﻲ ﻳﺴﻴﺮ ﻋﻠﻰ‬
‫ﻗﻨﺎﻋﺎﺗﻪ ﻭ ﻣﻊ ﺫﻟﻚ ﻓﺎﻟﻘﺮءﺍﻥ ﻳﻘﻮﻝ ﻟﻪ ﺃﻥّ‬
‫ﻫﻨﺎﻙ ﺣﺪﻭﺩ ﺳﺪﻭﺩ ﻟﺘﺠﺎﻭﺯ ﺍﻟﻀﻐﻮﻁ‬
‫ﺍﻹﺟﺘﻤﺎﻋﻴﺔ ﺇﺫ ﻫﻲ ﺗﻌﻤﻞ ﻓﻲ ﺍﻟﻼﺷﻌﻮﺭ‪،‬‬
‫ﺃﻟﻴﺴﺖ ﺭءﻳﺎﻩ ﺩﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﻐﻂ‬
‫ﺍﻹﺟﺘﻤﺎﻋﻲ ﺍﻟﻨﻔﺴﻲ ؟؟‬

‫ﻟﻘﺪ ﻭﺻﻼ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﺍﺑﻨﻪ ﺑﻌﺪ ﻧﻘﺎﺵ ﺇﻻ ﺃﻥ‬

‫ﺍﻗﺘﻨﻌﺎ ﺑﻀﺮﻭﺭﺓ ﻫﺬﺍ ﺍﻟﻘﺮﺑﺎﻥ‪:‬‬
‫"ﻓﻠﻤّﺎ ﺃﺳﻠﻤﺎ ﻭ ﺗﻠّﻪ ﻟﻠﺠﺒﻴﻦ"‬
‫ﺇﻥّ ﺍﻟﺠﺒﻴﻦ ﻫﻮ ﻣﺎ ﻧﺴﻤﻴﻪ ﺍﻟﻘﺮﺑﺎﻥ ﺑﻠﻐﺘﻨﺎ ﺃﻣّﺎ‬
‫ﺍﻟﻘﺮﺑﺎﻥ ﻓﻬﻮ ﺑﻠﻐﺘﻨﺎ ﺍﻟﻬﺪﻳﺔ ﺍﻟﺘﻲ ﺗﻘﺮﺏ ﺑﻴﻦ‬
‫ﻃﺮﻓﻴﻦ‪.‬‬
‫ﻫﻨﺎ ﺍﺿﺮﺑﺖ ﻳﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ‬
‫ﻳﺘﺼﻮﺭ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﻗﻴﻖ ﻭ ﻳﺪﻩ ﺗﻤﺘﺪ‬
‫ﻟﻘﺘﻞ ﺍﺑﻨﻪ ‪ ،‬ﻛﺄﻥ ﺍﻟﺠﺒﺎﻝ ﻓﻮﻕ ﻇﻬﺮﻩ ﻭ ﻛﻞ‬
‫ﺷﻌﺮﺓ ﻓﻲ ﺟﺴﻤﻪ ﺗﺘﺄﻟﻢ‪ ،‬ﻭ ﻓﻲ ﺭﺟﻔﺘﻪ ﻫﺬﻩ‬
‫ﺭﺃﻯ ﺧﻄﺄﻩ ﺍﻟﻔﻈﻴﻊ‪:‬‬

‫"ﻭ ﻧﺎﺩﻳﻨﺎﻩ ﺃﻥ ﻳﺈﺑﺮﺍﻫﻴﻤـ (‪ )104‬ﻗﺪ ﺻﺪﻗﺖ‬

‫ﺍﻟﺮءﻳﺎ ؟؟ ﺇﻧّﺎ ﻛﺬﻟﻚ ﻧﺠﺰﻱ ﺍﻟﻤﺤﺴﻨﻴﻦ‬
‫(‪ )105‬ﺇﻥ ﻫﺬﺍ ﻟﻬﻮ ﺍﻟﺒﻠﺆﺍْ ﺍﻟﻤﺒﻴﻦ (‪)"106‬‬
 ‫ﻛﻴﻒ ﻹﺑﺮﺍﻫﻴﻢ ﺃﻥ ﻳﺘﺼﻮﺭ ﺃﻥّ ﺍﷲ ﻳﺄﻣﺮﻩ‬
‫ﺑﺬﺑﺢ ﺍﺑﻨﻪ !!!ﻛﻴﻒ ؟‬
‫ﻫﻞ ﺍﻟﺮّﺏ ﻣﺘﻌﻄﺶ ﻟﻠﺪﻣﺎء ﺣﺘﻰ ﻳﻔﻜﺮ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲء ﻳُﻄﺎﻟﺐ‬
‫ﺑﻤﺜﻞ ﻫﺬﺍ!!!‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺗﺠﺎﻭﺯ ﺿﻐﻮﻃﺎ ﺇﺟﺘﻤﺎﻋﻴﺔ ﻭ ﻧﻔﺴﻴﺔ‬
‫ﻛﺜﻴﺮﺓ ﻓﻲ ﻋﻼﻗﺎﺗﻪ ﻣﻊ ﻣﺤﻴﻄﻪ ﻭ ﻟﻜّﻨﻪ ﻣﻊ‬
‫ﻛﻞ ﻫﺬﺍ ﺑﻘﻲ ﺳﺠﻴﻨﻬﺎ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ‪ ،‬ﻟﻢ‬
‫ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻨﺎﻓﺴﻴﺔ‬
‫ﻟﻴﺪﺧﻞ ﻓﻲ ﻣﺸﺮﻭﻉ ﺧﻼﻓﺔ ﻭﺍﻋﻲ‪ ،‬ﻓﻬﻮ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﻳﺒﺮﻫﻦ ﺃﻧّﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﺪﻡ ﺍﺑﻨﻪ‬
‫ﻗﺮﺑﺎﻧﺎ ﻹﻟﻬﻪ ﻭ ﺃﻥ ﺇﻟﻬﻪ ﻟﻴﺲ ﻛﺎﺭﺗﻮﻧﻴﺎ ﺑﻞ‬
‫ﻫﻮ ﺃﻛﺒﺮ ﻣﻦ ﻛﻞ ﺍﻵﻟﻬﺔ ﻭ ﻫﻮ ﺳﻴﺒﺮﻫﻦ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺑﺬﺑﺢ ﺍﺑﻨﻪ‪.‬‬
‫ﻫﻨﺎ ﺍﻟﺨﻄﺮ ﺍﻷﻛﺒﺮ‪ ،‬ﺧﻄﺮ ﺍﻟﻤﺰﺍﻳﺪﺓ ﻓﻲ‬
‫ﺍﻟﻔﺮﺍﻍ ﻭ ﻣﻦ ﺩﻭﻥ ﻭﻋﻲ ﻭ ﺑﻨﺂء ﻣﺸﺮﻭﻉ‬
‫ﻋﻠﻰ ﺭءﻳﺎ ﻟﻢ ﻳﺘﻀﺢ ﺑﻌﺪ ﺗﺄﻭﻳﻠﻬﺎ‪.‬‬
‫ﺍﻟﻘﺎﺭﺉ ﻳُﺪﺭﻙ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﺮﺍءﺓ ﺍﻷﻭﻟﻴﺔ ﺃﻥّ‬
‫ﺍﻷﻳﺎﺕ ﺃﻋﻼﻩ ﻣﻌﺎﺭﺝ ﻓﻬﻲ ﺃﺑﻌﺪ ﺑﻜﺜﻴﺮ ﻣﻤﺎ‬
‫ﺳﻄﺮﺗﻪ ﻫﻨﺎ ﻭ ﻳﻜﻔﻲ ﺍﻷﻥ ﺃﻥ ﻧﻔﺘﺢ ﺍﻟﻨﺎﻓﺬﺓ‪.‬‬

‫"ﻭ ﻓﺪﻳﻨﺎﻩ ﺑﺬِﺑﺢ ﻋﻈﻴﻤـ"‬

‫"ﺫِﺑﺢ "ﺑﻜﺴﺮ ﺍﻟﺬﺍﻝ ﻭ ﻟﻴﺲ ﺫﺑﺢ ﺑﻔﺘﺢ‬

‫ﺍﻟﺬﺍﻝ ﻭ ﻫﺬﺍ ﻣﺎ ﺩﻓﻊ ﺍﻷﺳﻼﻑ ﻭ ﻻ ﻳﺰﺍﻝ‬
‫ﻋﻠﻰ ﺧﻄﺎﻫﻢ ﺍﻷﻛﺜﺮﻳﺔ ﺟﻌﻠﻬﻢ ﻳﻈﻨﻮﻥ ﺃﻥ‬
‫ﺍﻟﻤﻼﺋﻜﺔ ﻗﺪّﻣﺖ ﺧﺮﻭﻓﺎ ﻛﺒﻴﺮﺍ ﻹﺑﺮﺍﻫﻴﻢ ‪.‬ﺇﻥّ‬
‫ﺍﻟﻘﻀﻴﺔ ﻟﻴﺴﺖ ﻫﺬﻩ ﺇﺫ ﻟﻔﻆ "ﻋﻈﻴﻢ "ﺩﻟﻴﻞ‬
‫ﻧﻔﺴﻲ ﻭ ﻟﻴﺲ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺘﻠﺔ ﺍﻟﺨﺮﻭﻑ‬
‫ﻭﻭﺯﻧﻪ‪ ،‬ﻓﻜﻢ ﻣﻦ ﺻﻐﻴﺮ ﻓﻲ ﻭﺯﻧﻪ ﻋﻈﻴﻢ‬
 ‫ﻋﻈﻴﻢ ﻭ ﻛﻢ ﻣﻦ ﺛﺨﻴﻦ ﻫﻮ ﻻ ﺷﻲء‪.‬‬
‫ﺍﻟﺬِﺑﺢ ﺑﻜﺴﺮ ﺍﻟﺬﺍﻝ ﺗﻌﻨﻲ ﺍﻟﺬﺑﺢ ﺍﻟﺨﻔﻲ ﺃﻱ‬
‫ﺍﻟﻘﺮﺑﺎﻥ ﺍﻟﺨﻔﻲ ﺑﻠﻐﺘﻨﺎ ﻓﻤﺎ ﻫﻮ ؟؟‬
‫ﺇﻥّ ﺫﺭﻳﺔ ﺇﺑﺮﺍﻳﻬﻢ ﻫﻲ ﺍﻟﺬﺑﺢ ﻓﻜﻞ ﻣﻦ ﻳﺴﻴﺮ‬
‫ﻋﻠﻰ ﺧﻄﺎﻩ ﻟﺘﺤﻄﻴﻢ ﺍﻷﺻﻨﺎﻡ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ ﻭ‬
‫ﻓﺘﺢ ﺍﻟﺒﺤﺚ ﻭﺍﺳﻌﺎ ﺳﻴﻠﻘﻰ ﻧﻔﺴﻪ ﻗﺮﺑﺎﻧﺎ ﻓﻲ‬
‫"ﻣﻌﺎﺑﺪ "ﺍﻟﻨﺎﺱ ﻟﻴﻌﻮﺩﻭﺍ ﺑﻌﺪ ﺃﺟﻴﺎﻝ‬
‫ﻓﻴﺼﻨﻌﻮﺍ ﻟﻪ ﺗﻤﺜﺎﻻ ﺑﻌﺪ ﺃﻥ ﻳﻜﺘﺸﻔﻮﺍ ﻣﺆﺧﺮﺍ‬
‫ﻓﻈﻴﻌﺔ ﻣﺎ ﻓﻌﻠﻮﻩ‪.‬‬
‫ﻫﻮ ﻓﺪﺍء ﻫﺬﻩ ﺍﻟﻤﺮّﺓ ﻭ ﻟﻜﻨّﻪ ﺳﻴﻮﺍﺻﻞ‪:‬‬
‫"ﻭﺗﺮﻛﻨﺎ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﺧﺮﻳﻦ"‬

‫ﺇﻥ ﻣﻦ ﺻﺎﻍ ﺍﻟﺮﺳﺎﻟﺔ ﻻ ﻳﺮﻳﺪ ﺣﺮﺑﺎ ﻭ ﻻ‬

‫ﻳﺮﻳﺪ ﻗﺮﺍﺑﻴﻦ ﻭ ﻻ ﺳﻔﻜﺎ ﻟﻠﺪﻣﺎء ﻣﻦ ﺃﺟﻠﻪ‪:‬‬
‫"ﺳﻼﻡ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ"‬

‫ﺇﻥّ ﺍﻟﺘﺄﺳﻲ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻟﻴﺲ ﺑـ "ﺫﺑﺢ‬

‫ﺍﻟﺨﺮﺍﻑ "ﻓﺎﻟﺨﺮﺍﻑ ﻻ ﺗُﺬﺑﺢ ﺑﻞ ﺗُﺬّﻛﻰ ﻭ ﻣﻊ‬
‫ﺃﻧّﻨﻲ ﻟﺴﺖ ﺿﺪ ﺍﻷﻋﻴﺎﺩ ﻭ ﻟﻜﻦ ﺃﺭﻯ ﻛﻢ‬
‫ﺍﻟﺘﺒﺬﻳﺮ ﻟﻬﺬﻩ ﺍﻟﺜﺮﻭﺓ ﺍﻟﺤﻴﻮﺍﻧﻴﺔ ﻇﻨّﺎ ﻣﻦ‬
‫ﺍﻟﺒﻌﺾ ﺃﻧّﻬﺎ ﻃﻘﺲ ﻳﺠﻌﻠﻨﺎ ﻧﺘﺄﺳﻰ ﺑﺈﺑﺮﺍﻫﻴﻢ‬
‫‪.‬ﺇﻥّ ﻫﺬﺍ ﺧﺮﺍﻓﺔ‪ ،‬ﻓﺎﻟﺘﺄﺳﻲ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻣﻬﻤﺔ‬
‫ﺻﻌﺒﺔ ﺟﺪّﺍ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺇﻷّ‬
‫ﺃﻓﺬﺍﺫ‪.‬‬

‫ﻣﻊ ﺗﻤﻨﻴﺎﺗﻲ ﺑﺎﻟﻌﻴﺪ ﺍﻟﺴﻌﻴﺪ ‪ ،‬ﻋﻠﻰ ﺍﻷﻗﻞ‬

‫ﻗﺮﺑﺎﻥ ﺍﻟﺨﺮﻓﺎﻥ ﺧﻴﺮ ﻣﻦ ﺍﻟﻘﺮﺍﺑﻴﻦ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬
‫ﺗﺤﻴﺎﺗﻲ‬
 ‫‪04:42 AM.‬‬ ‫ﺁﺧﺮ ﺗﻌﺪﻳﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﻳﻮﻡ ‪ 12-13-2008‬ﻓﻲ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺇﺭﺳﺎﻝ ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﺇﻟﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 2‬‬ ‫‪12-13-2008, 10:49 AM‬‬

‫ﺧﺎﻟﺪ ﻫﻼﻝ‬
‫ﻛﺎﺗﺐ‬

‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﻌﺰﻳﺰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺗﺤﻴﺔ ﻃﻴﺒﺔ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪.‬‬ ‫‪7: ÑÞã ÇáÚÖæíÉ‬‬

‫‪712: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫(ﻭَﻣَﺎ ﻛَﺎﻥَ ﺍﺳْﺘِﻐْﻔَﺎﺭُ ﺇِﺑْﺮَﺍﻫِﻴ َﻢ ﻟِ َﺄﺑِﻴ ِﻪ ﺇِﻻﱠ ﻋَﻦ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻦ ﻟَﻪُ َﺃﻧﱠﻪُ ﻋَﺪُﻭﱞ‬‫ﻣﱠﻮْﻋِﺪَﺓٍ ﻭَﻋَﺪَﻫَﺎ ﺇِﻳﱠﺎﻩُ ﻓَﻠَﻤﱠﺎ َﺗﺒَﻴﱠ َ‬

‫ﻟِﻠﱠﻪِ ﺗَﺒَﺮﱠﺃَ ﻣِﻨْﻪُ ﺇِﻥﱠ ﺇِﺑْﺮَﺍﻫِﻴ َﻢ ﻟَ َﺄﻭﱠﺍﻩٌ ﺣَﻠِﻴﻢٌ )‬
‫ﺍﻟﺘﻮﺑﺔ ‪114‬‬

‫(ﻭَﺇِﺫْ ﻗَﺎﻝَ ﺇِﺑْﺮَﺍﻫِﻴﻢُ ﻟِ َﺄﺑِﻴﻪِ ﻭَ َﻗﻮْ ِﻣ ِﻪ ﺇِﻧﱠﻨِﻲ ﺑَﺮَﺍء‬

‫ﻣﱢﻤﱠﺎ ﺗَﻌْﺒُﺪُﻭﻥَ ) ﺍﻟﺰﺧﺮﻑ ‪26‬‬

‫ﺴﻨَﺔٌ ﻓِﻲ ﺇِﺑْﺮَﺍﻫِﻴ َﻢ‬ ‫ﺣ َ‬‫(ﻗَﺪْ ﻛَﺎﻧَﺖْ ﻟَﻜُﻢْ ﺃُﺳْ َﻮﺓٌ َ‬

‫ﻭَﺍﻟﱠﺬِﻳﻦَ ﻣَﻌَﻪُ ﺇِﺫْ ﻗَﺎﻟُﻮﺍ ﻟِ َﻘﻮْ ِﻣ ِﻬﻢْ ﺇِﻧﱠﺎ ﺑُﺮَﺍء ﻣِﻨﻜُﻢْ‬
‫ﻥ ﺍﻟﻠﱠ ِﻪ ﻛَﻔَﺮْﻧَﺎ ِﺑﻜُﻢْ ﻭَﺑَﺪَﺍ‬‫ﻭَﻣِﻤﱠﺎ ﺗَﻌْﺒُﺪُﻭﻥَ ﻣِﻦ ﺩُﻭ ِ‬
‫ﺑَﻴْﻨَﻨَﺎ ﻭَﺑَﻴْﻨَﻜُﻢُ ﺍﻟْﻌَﺪَﺍﻭَﺓُ ﻭَﺍﻟْ َﺒﻐْﻀَﺎء َﺃﺑَﺪًﺍ )‬
 ‫ﺍﻟﻤﻤﺘﺤﻨﺔ ‪4‬‬

‫ﻫﻞ ﺍﻟﺘﺒﺮﺃ ﺟﺰء ﻣﻦ ﺇﺳﻢ ﺇﺑﺮﺍﻫﻴﻢ ؟‬

‫ﺇﻗﺘﺒﺎﺱ‬
‫(ﺇﻥ ﻣﻦ ﺻﺎﻍ ﺍﻟﺮﺳﺎﻟﺔ ﻻ ﻳﺮﻳﺪ ﺣﺮﺑﺎ ﻭ ﻻ‬
‫ﻳﺮﻳﺪ ﻗﺮﺍﺑﻴﻦ ﻭ ﻻ ﺳﻔﻜﺎ ﻟﻠﺪﻣﺎء‪) .‬‬

‫ﻓﻤﺎﺫﺍ ﻋﻦ ﺍﻟﺴﺨﺮﻳﺔ ﻣﻦ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺗﺤﻄﻴﻢ‬

‫ﺍﻷﺻﻨﺎﻡ ﺃﻟﻴﺴﺖ ﺣﺮﺑﺎ ﻭﺳﺒﺒﺎ ﻟﺴﻔﻚ ﺍﻟﺪﻣﺎء‬
‫؟‬
‫(ﻭَ َﻟﻘَﺪْ ﺁﺗَﻴْﻨَﺎ ِﺇﺑْﺮَﺍﻫِﻴﻢَ ﺭُﺷْﺪَﻩُ ﻣِﻦ ﻗَﺒْﻞُ ﻭَﻛُﻨﱠﺎ ﺑِﻪ ﻋَﺎﻟِﻤِﻴﻦَ ‪.‬ﺇِﺫْ ﻗَﺎﻝَ ﻟِﺄَﺑِﻴﻪِ‬
‫َﻭ َﻗﻮْﻣِﻪِ ﻣَﺎ َﻫ ِﺬﻩِ ﺍﻟﺘﱠﻤَﺎﺛِﻴﻞُ ﺍﻟﱠﺘِﻲ ﺃَﻧﺘُﻢْ ﻟَﻬَﺎ ﻋَﺎﻛِﻔُﻮﻥَ ‪.‬ﻗَﺎﻟُﻮﺍ ﻭَﺟَﺪْﻧَﺎ ﺁﺑَﺎءَﻧَﺎ‬
‫َﻟﻬَﺎ ﻋَﺎ ِﺑﺪِﻳﻦَ ‪ .‬ﻗَﺎﻝَ َﻟﻘَﺪْ ﻛُﻨﺘُﻢْ ﺃَﻧﺘُﻢْ ﻭَﺁﺑَﺎﺅُﻛُﻢْ ﻓِﻲ ﺿَﻼﻝٍ ﻣﱡﺒِﻴﻦٍ‪ .‬ﻗَﺎﻟُﻮﺍ ﺃَﺟِﺌْﺘَﻨَﺎ‬
‫ﺑِﺎﻟْﺤَﻖﱢ َﺃﻡْ ﺃَﻧﺖَ ِﻣﻦَ ﺍﻟﻼﱠﻋِﺒِﻴﻦَ ‪ .‬ﻗَﺎﻝَ ﺑَﻞ ﺭﱠﺑﱡﻜُﻢْ ﺭَﺏﱡ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽِ‬
‫ﻄ َﺮﻫُﻦﱠ ﻭَﺃَﻧَﺎ ﻋَﻠَﻰ ﺫَﻟِﻜُﻢ ﻣﱢﻦَ ﺍﻟﺸﱠﺎﻫِﺪِﻳﻦَ ‪ .‬ﻭَﺗَﺎﻟﻠﱠﻪِ ﻟَﺄَﻛِﻴﺪَﻥﱠ ﺃَﺻْﻨَﺎﻣَﻜُﻢ‬ ‫ﺍﻟﱠﺬِﻱ ﻓَ َ‬
‫ﻦ ‪.‬ﻓَﺠَﻌَﻠَﻬُﻢْ ﺟُﺬَﺍﺫًﺍ ﺇِﻻﱠ ﻛَﺒِﻴﺮًﺍ ﻟﱠﻬُﻢْ ﻟَﻌَﻠﱠﻬُﻢْ ﺇِﻟَﻴْﻪِ‬
‫ﺑَﻌْﺪَ ﺃَﻥ ﺗُ َﻮﻟﱡﻮﺍ ﻣُﺪْ ِﺑﺮِﻳ َ‬
‫ﻥ ‪.‬ﻗَﺎﻟُﻮﺍ ﻣَﻦ َﻓﻌَ َﻞ ﻫَﺬَﺍ ﺑِﺂﻟِﻬَﺘِﻨَﺎ ﺇِﻧﱠﻪُ ﻟَﻤِﻦَ ﺍﻟﻈﱠﺎﻟِﻤِﻴﻦَ ‪.‬ﻗَﺎﻟُﻮﺍ ﺳَﻤِﻌْﻨَﺎ‬ ‫ﺟﻌُﻮ َ‬‫َﻳﺮْ ِ‬
‫ﻓَﺘًﻰ ﻳَﺬْﻛُﺮُﻫُﻢْ ﻳُﻘَﺎﻝُ ﻟَﻪُ ِﺇﺑْﺮَﺍﻫِﻴﻢُ ‪.‬ﻗَﺎﻟُﻮﺍ ﻓَﺄْﺗُﻮﺍ ﺑِﻪِ ﻋَﻠَﻰ ﺃَﻋْﻴُﻦِ ﺍﻟﻨﱠﺎﺱِ ﻟَﻌَﻠﱠﻬُﻢْ‬
‫ﺖ َﻓﻌَﻠْﺖَ ﻫَﺬَﺍ ﺑِﺂﻟِﻬَﺘِﻨَﺎ ﻳَﺎ ﺇِﺑْﺮَﺍﻫِﻴﻢُ‪ .‬ﻗَﺎﻝَ ﺑَﻞْ ﻓَﻌَﻠَﻪُ‬ ‫ﻥ‪ .‬ﻗَﺎﻟُﻮﺍ ﺃَﺃَﻧ َ‬ ‫َﻳﺸْ َﻬﺪُﻭ َ‬
‫ﻛَﺒِﻴﺮُﻫُﻢْ َﻫﺬَﺍ ﻓَﺎﺳْ َﺄﻟُﻮﻫُﻢْ ﺇِﻥ ﻛَﺎﻧُﻮﺍ ﻳَﻨﻄِﻘُﻮﻥَ ‪.‬ﻓَﺮَﺟَﻌُﻮﺍ ﺇِﻟَﻰ ﺃَﻧﻔُﺴِﻬِﻢْ ﻓَﻘَﺎﻟُﻮﺍ‬
‫ﺇِﻧﱠﻜُﻢْ ﺃَﻧﺘُﻢُ ﺍﻟﻈﱠﺎﻟِﻤُﻮﻥَ ‪.‬ﺛُﻢﱠ ﻧُﻜِﺴُﻮﺍ ﻋَﻠَﻰ ﺭُﺅُﻭﺳِﻬِﻢْ ﻟَﻘَﺪْ ﻋَﻠِﻤْﺖَ ﻣَﺎ ﻫَﺆُﻻء‬
‫ﻥ ﻣِﻦ ﺩُﻭﻥِ ﺍﻟﻠﱠﻪِ ﻣَﺎ ﻻ ﻳَﻨﻔَﻌُﻜُﻢْ ﺷَﻴْﺌًﺎ ﻭَﻻ ﻳَﻀُﺮﱡﻛُﻢْ‬ ‫ﻥ ‪.‬ﻗَﺎ َﻝ َﺃﻓَﺘَﻌْﺒُﺪُﻭ َ‬‫ﻄﻘُﻮ َ‬‫ﻳَﻨ ِ‬
‫‪.‬ﺃُﻑﱟ ﻟﱠﻜُﻢْ ﻭَﻟِﻤَﺎ ﺗَﻌْﺒُﺪُﻭﻥَ ﻣِﻦ ﺩُﻭﻥِ ﺍﻟﻠﱠﻪِ ﺃَﻓَﻼ ﺗَﻌْﻘِﻠُﻮﻥَ ‪.‬ﻗَﺎﻟُﻮﺍ ﺣَﺮﱢﻗُﻮﻩُ‬
‫ﻭَﺍﻧﺼُﺮُﻭﺍ ﺁ ِﻟﻬَﺘَﻜُﻢْ ﺇِﻥ ﻛُﻨﺘُﻢْ ﻓَﺎﻋِﻠِﻴﻦَ ‪.‬ﻗُﻠْﻨَﺎ ﻳَﺎ ﻧَﺎﺭُ ﻛُﻮﻧِﻲ ﺑَﺮْﺩًﺍ ﻭَﺳَﻼﻣًﺎ‬
‫ﻋَﻠَﻰ ِﺇﺑْﺮَﺍﻫِﻴﻢَ ‪.‬ﻭََﺃﺭَﺍﺩُﻭﺍ ﺑِﻪِ ﻛَﻴْﺪًﺍ ﻓَﺠَﻌَﻠْﻨَﺎﻫُﻢُ ﺍﻷَﺧْﺴَﺮِﻳﻦَ ) ﺍﻷﻧﺒﻴﺎء ‪: 51‬‬
‫‪. 70‬‬

‫ﺗﺤﻴﺎﺗﻲ ﺍﻷﺧﻮﻳﺔ ﻭﻟﻲ ﻋﻮﺩﺓ‪.‬‬

‫ﺧﺎﻟﺪ ﻫﻼﻝ‬
 ‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺇﺭﺳﺎﻝ ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﺇﻟﻰ ﺧﺎﻟﺪ ﻫﻼﻝ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺧﺎﻟﺪ ﻫﻼﻝ‬
‫ﺃﺿﻒ ﺧﺎﻟﺪ ﻫﻼﻝ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 3‬‬ ‫‪12-13-2008, 11:49 AM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺍﻟﻌﺰﻳﺰ ﺧﺎﻟﺪ ؛‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﻧﺴﻤﻊ ﺍﻟﻜﺜﻴﺮ ﻋﻦ ﺍﻟﺒﺮﺍءﺓ ﻣﻦ ﺍﻟﻜﻔّﺎﺭ ﻣﻤﻦ‬ ‫‪2,442: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﻇﻦ ﻧﻔﺴﻪ ﻣﺆﻣﻨﺎ ﻓﺈﺫﺍ ﺭﺃﻳﻨﺎ ﺗﺼﺮﻓﻪ ﺭﺃﻳﻨﺎﻩ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻛﺎﻓﺮﺍ ﻳﺘﺒﺮﺃ ﻣﻦ ﻣﺆﻣﻨﻴﻦ ‪.‬ﻓﺎﻟﺒﺮﺍءﺓ ﺗﻜﻮﻥ‬

‫ﻣﻦ ﻓﻌﻞ ﻟﻢ ﻳﺸﺎﺭﻙ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻓﺘﺒﺮﺃﻱ‬
‫ﻣﻦ ﺍﻟﻜﻔﺮ ﻭ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻫﻮ ﺇﻋﻼﻥ ﺃﻧﻲ ﻟﻦ‬
‫ﺃﺷﺎﺭﻙ ﻓﻲ ﻓﻌﻞ ﺍﻟﻜﻔﺮ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻀﻐﻮﻁ‬
‫ﻭ ﺍﻟﻨﺘﺎﺋﺞ ‪.‬‬

‫"ﻭَﻣَﺎ ﻛَﺎﻥَ ﺍﺳْﺘِﻐْﻔَﺎﺭُ ﺇِﺑْﺮَﺍﻫِﻴ َﻢ ﻟِ َﺄﺑِﻴ ِﻪ ﺇِﻻﱠ ﻋَﻦ‬

‫ﻦ ﻟَﻪُ ﺃَﻧﱠﻪُ ﻋَﺪُﻭﱞ‬
‫ﻣﱠﻮْﻋِﺪَﺓٍ ﻭَﻋَﺪَﻫَﺎ ﺇِﻳﱠﺎﻩُ ﻓَ َﻠﻤﱠﺎ َﺗﺒَﻴﱠ َ‬
‫ﻟِﻠﱠﻪِ ﺗَﺒَﺮﱠﺃَ ﻣِﻨْﻪُ ﺇِﻥﱠ ﺇِﺑْﺮَﺍﻫِﻴ َﻢ ﻟَ َﺄﻭﱠﺍﻩٌ ﺣَﻠِﻴﻢٌ"‬
‫ﺍﻟﺘﻮﺑﺔ ‪114‬‬

‫ﻣﻮﻋﺪﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻫﻲ ﻭﻗﺖ ﺍﻟﺘﺄﻛﺪ ﺃﻥّ ﻣﻦ‬

‫ﻳﺤﺪﺛﻪ ﻭ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ ﻻ ﻳﺮﻳﺪ ﺩﻟﻴﻼ‬
‫ﻣﻮﺿﻮﻋﻴﺎ ﺑﻞ ﻳﺮﻳﺪ ﺟﺮّﻩ ﺇﻟﻰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻨﻔﺴﻲ‬
‫ﻟﻤﺠﺮﺩ ﺃﻧّﻪ ﻫﻮ ﻣﻦ ﺗﻮّﻟﻰ ﺗﺮﺑﻴﺘﻪ ﻭ ﺇﻋﻄﺎءﻩ‬
‫ﻣﻨﻬﺠﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻳﺴﻴﺮ ﻋﻠﻴﻪ ﻭ ﺃﻋﻠﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ‪،‬ﻭ ﻛﻞ ﻣﻦ ﺇﺳﻤﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺳﻴﻌﻠﻦ‬
‫ﺃّﻧﻪ ﻟﻦ ﻳﺸﺎﺭﻙ ﻓﻲ ﻫﻜﺬﺍ ﻣﺸﺮﻭﻉ ﻭ ﻫﺬﻩ‬
 ‫ﺍﻟﺒﺮﺍءﺓ ﺳﻤﺘﻬﺎ ﺣﻔﻆ ﺍﻟﺠﻤﻴﻞ ﻭ ﻣﺮﺍﻋﺎﺓ ﻣﺎ‬
‫ﺳﺒﻖ ﺇﺣﺴﺎﻧﺎ ﻭ ﺇﻋﺘﺮﺍﻓﺎ "ﺇﻥّ ﺇﺑﺮﺍﻫﻴﻢ ﻷﻭﺍﻩ‬
‫ﺣﻠﻴﻤـ "ﻓﻠﻴﺲ ﻣﻦ ﻋﺎﺩﺓ ﻣﻦ ﺇﺳﻤﻪ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻹﻧﺘﻘﺎﻡ ﺃﻭ ﻧﺴﻲ ﺍﻟﺠﻤﻴﻞ ﺃﻭ ﺍﻟﺒﺮﺍءﺓ‬
‫ﺑﺘﻌﺴﻒ ﻭ ﺗﻜﺒﺮ ‪.‬ﻓﻘﺼﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻹﻃﻤﺌﻨﺎﻥ‬
‫ﻟﻠﺪﻟﻴﻞ ﻭ ﻣﻌﺮﻓﺔ ﻣﺎ ﻳﺮﺍﻩ ﺣﻘّﺎ ﺑﻘﻨﺎﻋﺔ‪.‬‬

‫ﻛﺎﻥ ﻫﺬﺍ ﻓﻌﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻊ ﺃﺑﻴﻪ ﻭ ﻛﺎﻥ ﻫﺬﺍ‬

‫ﻓﻌﻠﻪ ﻣﻊ ﻗﻮﻣﻪ ﻓﻬﻮ ﻟﻦ ﻳﺸﺎﺭﻙ ﻓﻲ ﻣﺸﺮﻭﻉ‬
‫‪ ،‬ﺍﷲ ﻏﺎﺋﺐ ﻋﻨﻪ‪ ،‬ﻓﻬﺬﻩ ﺳﻤّﺔ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻓﻤﺎ‬
‫ﻟﻢ ﻳﻜﻦ ﺍﻟﺒﺤﺚ ﻋﻠﻤﻴﺎ ﻭ ﻣﻮﺿﻮﻋﻴﺎ‬
‫ﻓﺈﺑﺮﺍﻫﻴﻢ ﻏﺎﺋﺐ ﻋﻨﻪ‪.‬‬
‫ﺇﻥّ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ ﻋﺎﻟﻢ ﻣﻦ ﻳﺰﻋﻢ ﺇﺗﺒﺎﻋﻪ ‪،‬‬
‫ﻋﻨﻮﺍﻥ ﻟﻠﻄﻘﻮﺱ ﻭ ﺍﻟﺨﺮﻓﺎﻥ ﻭ ﻣﻌﺎﺩﺍﺓ‬
‫ﺃﺑﻮﻳﻪ ﻭ ﺗﻜﺴﻴﺮ ﺣﺠﺎﺭﺓ ﻭ ﺗﺮﻙ ﺯﻭﺟﻪ‬
‫"ﺍﻟﺜﺎﻧﻴﺔ "ﻭ ﻭﻭﻟﻴﺪﻫﺎ ﻓﻲ ﺍﻟﺼﺤﺮﺍء ﻭ‬
‫ﻓﺮﺭﺍﻩ ﺗﺎﺭﻛﺎ ﺍﻣﺮﺃﺓ ﻭﺍﺑﻨﻬﺎ ﻓﻲ ﺣﻀﻦ‬
‫ﺍﻟﺼﺤﺮﺍء ﺇﻟﻰ ﺃﻥ ﺍﻧﺸﻘﺖ "ﺯﻣﺰﻡ ‪" .‬ﻫﺬﻩ‬
‫ﺻﺮﺍﺣﺔ ﻣﻦ ﻣﻔﺎﻋﻴﻞ ﻗﺮﺍءﺓ ﻳﻬﻮﺩﻳﺔ‬
‫ﺗﻠﻤﻮﺩﻳﺔ ﻹﺳﻢ ﻧﺒﻲ ﻣﻦ ﺃﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺍﻟﻜﺒﺎﺭ ‪.‬‬
‫ﻭ ﻋﻨﺪﻣﺎ ﻳﺪﺧﻞ ﺍﻟﻤﺮء ﻟﻴﻘﺮﺃ ﺇﺳﻢ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﺗﻨﻔﺘﺢ ﻋﻴﻨﻴﻪ ﻋﻠﻰ ﺭﺟﻞ‬
‫ﻋﻈﻤﺘﻪ ﺗﻜﻤﻦ ﻓﻲ ﺳﺮﻋﺔ ﺣﻨﻴﻔﻴﺘﻪ ﻭ ﻓﻲ‬
‫ﻋﻠّﻮ ﻧﻔﺴﻪ ﻭ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻠﻢ ﻭ ﺍﻟﺘﺄﻭﻩ ﻭ ﻫﺬﺍ‬
‫ﺍﻟﻨﻜﺮﺍﻥ ﻟﻠﺬﺍﺕ ﻭ ﺭﻏﻢ ﺃﻥّ ﻭﻗﻔﺘﻲ ﺍﻷﻥ‬
‫ﻟﻴﺴﺖ ﻓﻲ ﺧﻮﺽ ﻋﻤﻖ ﺇﺳﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻻّ‬
‫ﺃﻧﻨﻲ ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﺿﻊ ﺍﻟﻘﺎﺭﺉ ﻓﻲ ﺍﻟﺼﻮﺭﺓ‪،‬‬
‫ﻓﻼ ﺍﻟﺨﺘﺎﻥ ﺳﻨّﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﻻ ﺍﻟﺨﺮﻭﻑ ﻭ ﻻ‬
‫"ﺑﻨﺎء ﺍﻟﻤﻜﻌﺐ "ﻭ ﻻ ﺳﻨﺘﻪ ﻃﻘﻮﺳﺎ‪ ،‬ﻫﺬﺍ‬
‫ﻛﻠّﻪ ﺇﺳﻘﺎﻃﺎﺕ ﻭﺛﺘﻴﺔ ﻹﺳﻢ ﺍﻟﺤﻨﻴﻔﻴﺔ ﺍﻟﻜﺒﻴﺮ‪.‬‬
 ‫"ﻭَﻟَﻘَﺪْ ﺁﺗَﻴْﻨَﺎ ﺇِﺑْﺮَﺍﻫِﻴ َﻢ ﺭُﺷْ َﺪﻩُ ﻣِﻦ ﻗَﺒْﻞُ ﻭَﻛُﻨﱠﺎ ﺑِﻪ‬
‫ﻋَﺎﻟِﻤِﻴﻦَ ‪.‬ﺇِﺫْ ﻗَﺎﻝَ ﻟِﺄَﺑِﻴﻪِ ﻭَ َﻗﻮْ ِﻣ ِﻪ ﻣَﺎ ﻫَﺬِ ِﻩ‬
‫ﺍﻟﺘﱠﻤَﺎﺛِﻴﻞُ ﺍﻟﱠﺘِﻲ ﺃَﻧﺘُﻢْ َﻟﻬَﺎ ﻋَﺎﻛِﻔُﻮﻥَ ‪.‬ﻗَﺎﻟُﻮﺍ‬
‫ﻭَﺟَﺪْﻧَﺎ ﺁﺑَﺎءَﻧَﺎ ﻟَﻬَﺎ ﻋَﺎﺑِﺪِﻳﻦَ ‪.‬ﻗَﺎ َﻝ ﻟَﻘَﺪْ ﻛُﻨﺘُﻢْ‬
‫ﺃَﻧﺘُﻢْ ﻭَﺁﺑَﺎﺅُﻛُﻢْ ﻓِﻲ ﺿَﻼ ٍﻝ ﻣﱡﺒِﻴﻦٍ ‪.‬ﻗَﺎﻟُﻮﺍ َﺃﺟِﺌْﺘَﻨَﺎ‬
‫ﻦ ‪.‬ﻗَﺎﻝَ ﺑَﻞ ﺭﱠﺑﱡﻜُﻢْ‬ ‫ﻋﺒِﻴ َ‬ ‫ﺑِﺎﻟْﺤَﻖﱢ ﺃَﻡْ ﺃَﻧﺖَ ﻣِﻦَ ﺍﻟﻼﱠ ِ‬
‫ﻄﺮَﻫُﻦﱠ ﻭَﺃَﻧَﺎ‬ ‫ﺭَﺏﱡ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽِ ﺍﻟﱠﺬِﻱ َﻓ َ‬
‫ﻋَﻠَﻰ ﺫَﻟِﻜُﻢ ﻣﱢﻦَ ﺍﻟﺸﱠﺎﻫِﺪِﻳﻦَ ‪َ .‬ﻭﺗَﺎﻟﻠﱠ ِﻪ ﻟَ َﺄﻛِﻴﺪَﻥﱠ‬
‫ﺠﻌَﻠَﻬُﻢْ‬ ‫ﻦ ‪َ .‬ﻓ َ‬‫ﺃَﺻْﻨَﺎﻣَﻜُﻢ ﺑَﻌْﺪَ ﺃَﻥ ﺗُ َﻮﻟﱡﻮﺍ ﻣُﺪْ ِﺑﺮِﻳ َ‬
‫ﺟﻌُﻮﻥَ ‪.‬‬ ‫ﺟُﺬَﺍﺫًﺍ ﺇِﻻﱠ ﻛَﺒِﻴﺮًﺍ ﻟﱠﻬُﻢْ َﻟ َﻌﻠﱠﻬُﻢْ ﺇِﻟَﻴْﻪِ ﻳَﺮْ ِ‬
‫ﻦ‬
‫ﻗَﺎﻟُﻮﺍ ﻣَﻦ ﻓَﻌَﻞَ ﻫَﺬَﺍ ﺑِﺂ ِﻟ َﻬ ِﺘﻨَﺎ ِﺇﻧﱠﻪُ َﻟ ِﻤ َ‬
‫ﺳ ِﻤﻌْﻨَﺎ َﻓﺘًﻰ َﻳﺬْﻛُﺮُﻫُﻢْ ﻳُﻘَﺎﻝُ‬ ‫ﺍﻟﻈﱠﺎﻟِﻤِﻴﻦَ ‪.‬ﻗَﺎﻟُﻮﺍ َ‬
‫ﻟَﻪُ ﺇِﺑْﺮَﺍﻫِﻴﻢُ ‪ .‬ﻗَﺎﻟُﻮﺍ ﻓَﺄْﺗُﻮﺍ ِﺑﻪِ ﻋَﻠَﻰ َﺃﻋْﻴُﻦِ‬
‫ﺖ َﻓ َﻌﻠْﺖَ‬ ‫ﺍﻟﻨﱠﺎﺱِ ﻟَﻌَﻠﱠﻬُﻢْ ﻳَﺸْﻬَﺪُﻭﻥَ ‪.‬ﻗَﺎﻟُﻮﺍ َﺃﺃَﻧ َ‬
‫ﻫَﺬَﺍ ﺑِﺂﻟِﻬَﺘِﻨَﺎ ﻳَﺎ ﺇِﺑْﺮَﺍﻫِﻴﻢُ ‪.‬ﻗَﺎﻝَ َﺑﻞْ َﻓﻌَ َﻠﻪُ ﻛَﺒِﻴﺮُﻫُﻢْ‬
‫ﻥ ‪َ .‬ﻓﺮَﺟَﻌُﻮﺍ‬ ‫ﻫَﺬَﺍ ﻓَﺎﺳْﺄَﻟُﻮﻫُﻢْ ﺇِﻥ ﻛَﺎﻧُﻮﺍ ﻳَﻨﻄِﻘُﻮ َ‬
‫ﺇِﻟَﻰ ﺃَﻧﻔُﺴِﻬِﻢْ ﻓَﻘَﺎﻟُﻮﺍ ﺇِﻧﱠﻜُﻢْ ﺃَﻧﺘُﻢُ ﺍﻟﻈﱠﺎﻟِﻤُﻮﻥَ ‪.‬ﺛُ ﱠﻢ‬
‫ﺳ ِﻬﻢْ ﻟَﻘَﺪْ ﻋَ ِﻠﻤْﺖَ ﻣَﺎ ﻫَﺆُﻻء‬ ‫ﻧُﻜِﺴُﻮﺍ ﻋَﻠَﻰ ﺭُﺅُﻭ ِ‬
‫ﻳَﻨﻄِﻘُﻮﻥَ ‪.‬ﻗَﺎﻝَ ﺃَﻓَﺘَﻌْﺒُﺪُﻭﻥَ ﻣِﻦ ﺩُﻭﻥِ ﺍﻟﻠﱠﻪِ ﻣَﺎ ﻻ‬
‫ﻳَﻨﻔَﻌُﻜُﻢْ ﺷَﻴْﺌًﺎ ﻭَﻻ ﻳَﻀُﺮﱡﻛُﻢْ ‪.‬ﺃُﻑﱟ ﻟﱠﻜُﻢْ ﻭَﻟِﻤَﺎ‬
‫ﻥ ‪.‬ﻗَﺎﻟُﻮﺍ‬ ‫ﺗَﻌْﺒُﺪُﻭﻥَ ﻣِﻦ ﺩُﻭﻥِ ﺍﻟﻠﱠﻪِ ﺃَﻓَﻼ َﺗﻌْ ِﻘﻠُﻮ َ‬
‫ﺣَﺮﱢﻗُﻮﻩُ ﻭَﺍﻧﺼُﺮُﻭﺍ ﺁ ِﻟ َﻬ َﺘﻜُﻢْ ﺇِﻥ ﻛُﻨﺘُﻢْ ﻓَﺎﻋِﻠِﻴﻦَ ‪.‬‬
‫ﻗُﻠْﻨَﺎ ﻳَﺎ ﻧَﺎﺭُ ﻛُﻮﻧِﻲ ﺑَﺮْﺩًﺍ َﻭﺳَﻼﻣًﺎ ﻋَﻠَﻰ ﺇِﺑْﺮَﺍﻫِﻴﻢَ‬
‫ﺴﺮِﻳﻦَ "‬ ‫ﺠ َﻌﻠْﻨَﺎﻫُﻢُ ﺍﻷَﺧْ َ‬ ‫‪.‬ﻭَﺃَﺭَﺍﺩُﻭﺍ ﺑِﻪِ ﻛَﻴْﺪًﺍ َﻓ َ‬
‫ﺍﻷﻧﺒﻴﺎء ‪. 70 : 51‬‬

‫ﻫﻞ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻫﻲ ﺣﺠﺎﺭﺓ ﻣﻨﻘﻮﺷﺔ ﺯﻋﻢ‬

‫ﺍﻟﻨﺎﺱ ﺃﻧّﻬﺎ ﺭﻣﺰ ﻵﻟﻬﺔ ؟‬
‫ﻫﻞ ﺻﺤﻴﺢ ﺃﻥّ ﺍﻟﻨﺤﺖ ﺷﻲء ﻳﻌﻴﺒﻪ ﺇﺑﺮﺍﻫﻴﻢ‬
‫؟‬
‫ﻭ ﻫﻞ ﺍﻷﺻﻨﺎﻡ ﻣﺮﺍﺩﻓﺔ ﻟﻠﺘﻤﺎﺛﻴﻞ‪.‬‬
‫ﺇﻥ ﺍﻟﻨﺎﺱ ﻭ ﻫﻲ ﺗﻘﺮﺃ ﺍﻟﺮﺳﺎﻟﺔ ﺗﻐﻔﻞ ﻋﻦ‬
‫ﻧﺼّﻬﺎ ﻟﺘﻘﺮﺃ ﺷﻴﺌﺎ ﻏﻴﺮ ﻣﻮﺟﻮﺩ ﻓﻴﻬﺎ ﻭ ﻟﻮ‬
‫ﻛﺎﻧﺖ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﺣﺮﺍﻣﺎ ﻟﻤﺎ ﺃﺗﻰ‬
‫ﻫﺬﺍ ﺍﻟﺒﻼﻍ ﺍﻟﻘﺮءﺍﻧﻲ‪:‬‬

‫ﺷﻬْﺮٌ َﻭ َﺭﻭَﺍﺣُﻬَﺎ‬ ‫"ﻭَﻟِﺴُﻠَﻴْﻤَﺎﻥَ ﺍﻟﺮﱢﻳﺢَ ﻏُﺪُﻭﱡﻫَﺎ َ‬

‫ﻦ ﺍﻟْﺠِﻦﱢ ﻣَﻦ‬ ‫ﺷَﻬْﺮٌ ﻭَﺃَﺳَﻠْﻨَﺎ ﻟَﻪُ ﻋَﻴْﻦَ ﺍﻟْﻘِﻄْﺮِ َﻭ ِﻣ َ‬
‫ﻳَﻌْﻤَﻞُ ﺑَﻴْﻦَ ﻳَﺪَﻳْﻪِ ﺑِﺈِﺫْﻥِ ﺭَﺑﱢﻪِ َﻭﻣَﻦ َﻳ ِﺰﻍْ ِﻣﻨْﻬُﻢْ‬
‫ﺏ ﺍﻟﺴﱠﻌِﻴﺮِ (‪) 12‬‬ ‫ﻋَﻦْ ﺃَﻣْﺮِﻧَﺎ ﻧُﺬِﻗْﻪُ ﻣِﻦْ ﻋَﺬَﺍ ِ‬
‫ﻳَﻌْﻤَﻠُﻮﻥَ ﻟَﻪُ ﻣَﺎ ﻳَﺸَﺎء ﻣِﻦ ﻣﱠﺤَﺎﺭِﻳﺐَ َﻭ َﺗﻤَﺎﺛِﻴﻞَ‬
‫ﺳﻴَﺎﺕٍ ﺍﻋْﻤَﻠُﻮﺍ‬ ‫ﻭَﺟِﻔَﺎﻥٍ ﻛَﺎﻟْﺠَﻮَﺍﺏِ َﻭﻗُﺪُﻭﺭٍ ﺭﱠﺍ ِ‬
‫ﻋﺒَﺎﺩِﻱَ ﺍﻟﺸﱠﻜُﻮﺭُ‬ ‫ﺁﻝَ ﺩَﺍﻭُﻭﺩَ ﺷُﻜْﺮًﺍ ﻭَﻗَﻠِﻴﻞٌ ﻣﱢﻦْ ِ‬
‫(‪)"13‬‬
‫ﺳﺒﺄ‬

‫ﺇﻥّ ﺟﺬﺭ ( ﻡ ﺙ ﻝ) ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﻳﺪﻝ ﻋﻠﻰ‬

‫ﺗﻘﺎﺑﻞ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻓﻜﻞ ﻗﻮﻡ ﻳﻘﺒﻌﻮﻥ ﻋﻠﻰ‬
‫ﺗﻤﺎﺛﻠﻬﻢ ﺃﻱ ﻣﺎ ﻭﺟﺪﻭﺍ ﻋﻠﻴﻪ ﺃﺑﺎءﻫﻢ ﻭ‬
‫ﻳﺴﻴﺮﻭﻥ ﻋﻠﺔ ﻧﻔﺲ ﺍﻟﺨﻄﻰ ﺑﻌﻜﻮﻑ ﺣﺘﻰ ﻭ‬
‫ﺇﻥ ﻇﻬﺮﺕ ﺑﻮﺍﺩﺭ ﻧﻔﺴﻴﺔ ﻭ ﻋﻠﻤﻴﺔ ﺿﺪّﻫﺎ ﻭ‬
‫ﺗﺘﺤﻮﻝ ﻫﺬﻩ "ﺍﻟﻌﺎﺩﺍﺕ "ﺇﻟﻰ ﺃﺻﻨﺎﻡ ‪ ،‬ﺃﻱ‬
‫ﺇﻟﻰ ﻃﻘﻮﺱ ﻳﺼﻌﺐ ﻓﻚ ﻃﻼﺳﻤﻬﺎ ﻭ ﻓﻬﻢ‬
‫ﺳﺒﺐ ﻧﺸﺄﺗﻬﺎ ﻭ ﻓﻌﺎﻟﻴﺘﻬﺎ ﻭ ﺇﻳﺠﺎﺑﻴﺎﺗﻬﺎ ‪،‬‬
‫ﻓﺎﻷﺻﻨﺎﻡ ﻫﻲ ﻣﺎ ﺍﺳﺘﺤﺎﻝ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ‬
‫ﻣﺼﺪﺭﻩ ‪ ،‬ﻭ ﺃﺟﺪﻧﻲ ﺳﺄﺣﺮﺝ ﺍﻟﻜﺜﻴﺮﻳﻦ‬
‫ﺑﺘﺴﻤﻴﺘﻲ ﻟﻄﻘﻮﺱ ﺃﺻﻨﺎﻣﺎ ﻓﻲ ﻣﻔﻬﻮﻣﻬﺎ‬
‫ﺍﻟﻘﺮءﺍﻧﻲ ﻟﻜﻨّﻬﺎ ﻓﻲ ﻓﻬﻤﻲ ﻛﺬﻟﻚ ﻭ ﻣﻦ‬
‫ﺍﻷﺻﻨﺎﻡ ﻋﺎﺩﺍﺕ ﻣﺘﻜﻠﺴﺔ ﺃﺧﺮﻯ ﺇﺟﺘﻤﺎﻋﻴﺔ ‪،‬‬
‫ﻭ ﻋﻨﺪﻣﺎ ﻳﻐﻴﺐ ﺍﻟﻬﺪﻑ ﻭ ﺍﻟﻐﺎﻳﺔ ﻭ ﺍﻟﻔﻌﺎﻟﻴﺔ‬
‫ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺗﻨﻘﻠﺐ ﺣﻴﺎﺗﻬﻢ ﻧﻜﺪﺍ ﺑﻔﻌﻞ‬
‫ﺃﺻﻨﺎﻣﻬﻢ ﻫﺬﻩ ﻭ ﺗﻜﻠﺲ ﺣﺮﻛﺎﺗﻬﻢ ﻭ ﺗﻜﺒﻞ‬
‫ﺃﻱ ﺗﻐﻴﻴﺮ ﺇﻳﺠﺎﺑﻲ ﻭ ﻟﻨﺎ ﺃﻥ ﻧﺮ ﺩﻭﻻ ﻋﺪّﺓ‬
‫ﺗﺴﻤﻲ ﻧﻔﺴﻬﺎ ﺇﺳﻼﻣﻴﺔ ﻭ ﻟﻨﺎ ﺃﻥ ﻧﺮ‬
‫ﺃﺻﻨﺎﻣﻬﺎ ﺍﻟﻤﺘﻌﻠﻴﺔ ﺍﻟﺘﻲ ﺗﻌﻜﻒ ﻋﺎﺑﺪﺓ ﻟﻬﺎ‬
‫ﻟﺘﻨﺎﻓﻖ ﺑﻌﻀﻬﺎ‪.‬‬
‫ءﺍﻳﺎﺕ ﺍﻷﻧﺒﻴﺎء ﺗﺘﺤﺪﺙ ﻋﻦ ﺷﻲء ﺃﺧﺮ‬
‫ﺗﻤﺎﻣﺎ ﻭ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء ﺗﺘﺤﺪﺙ ﻋﻦ ﻣﺜﻞ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﻠﻴﺎ ﻭ ﻣﻦ ﻭﺍﺟﺒﻨﺎ ﻣﻌﺮﻓﺔ‬
‫ﻣﺎﻫﻴﺘﻬﻢ ‪.‬ﻭ ﻏﺴﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻢ ﻛﺒﻴﺮ ﻓﻲ‬
‫ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻓﻬﻮ ﺍﻷﺏ ﻭ ﺍﻟﻘﺮءﺍﻥ‬
‫ﻳﻀﻊ ﻓﻲ ءﺍﻳﺎﺕ ﺍﻟﺬﺑﺢ ﺍﻟﻤﻌﺮﻭﺿﺔ ﻓﻲ‬
‫ﺍﻟﻤﻮﺿﻮﻉ ﺣﻘﻴﻘﻴﺔ ﻛﺒﺮﻯ ﻭ ﻫﻲ ﺇﻧﺘﺒﺎﻫﻨﺎ ﻟـ‬
‫"ﺍﻟﻼﺷﻌﻮﺭ "ﺍﻟﺬﻱ ﻳﺨﺘﺰﻧﻪ ﻛﻞ ﻣﻨّﺎ ﻭ ﻫﺬﺍ‬
‫ﻣﺎ ﻟﻢ ﻳﺘﺠﺎﻭﺯﻩ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻻّ ﺑﻌﺪ ﺃﺯﻣﺔ ﻧﻔﺴﻴﺔ‬
‫ﻛﺒﺮﻯ ‪.‬ﻓﻠﻴﺲ ﺻﺤﻴﺤﺎ ﺃﻥ ﺍﻟﺤﻨﻴﻔﻴﺔ ﻣﺠﺮﺩ‬
‫ﻗﻨﺎﻋﺔ ﺑﺪﻟﻴﻞ ﻋﻠﻤﻲ ﺑﻞ ﻳﺤﻮﻣﻬﺎ ﻏﻼﻓﺎﺕ‬
‫ﻧﻔﺴﻴﺔ ﻓﻲ ﻋﻤﻖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨّﺎ ﻳﺼﻨﻌﻬﺎ‬
‫ﺍﻟﻤﺤﻴﻂ ﺑﺒﺼﻤﺔ ﺷﺪﻳﺪﺓ ﻭ ﺍﻟﺨﻼﺙ ﻣﻨﻬﺎ‬
‫ﺻﻌﺐ ﺻﻌﺐ‪.‬‬

‫ﺗﺤﻴﺎﺗﻲ ﺍﻷﺧﻮﻳﺔ‬
‫ﺑﻦ ﻧﺒﻲ‬

‫‪11:52 AM.‬‬ ‫ﺁﺧﺮ ﺗﻌﺪﻳﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﻳﻮﻡ ‪ 12-13-2008‬ﻓﻲ‬

 ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺇﺭﺳﺎﻝ ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﺇﻟﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 4‬‬ ‫‪12-13-2008, 06:12 PM‬‬

‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ‬
‫ﻣﺸﺎﺭﻙ ﺟﺪﻳﺪ‬

‫ﺍﻟﺤﺞ ﺍﻟﺤﺎﻟﻲ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺍﻟﻄﻮﺍﻑ ﻛﻠﻬﺎ‬ ‫‪Jun 2008: ÇáÇäÊÓÇÈ‬‬

‫ﻋﺎﺩﺍﺕ ﻣﻦ ﺍﻟﺠﺎﻫﻴﺔ ﻭﺣﺘﻲ ﺍﻟﻔﺪﻳﺔ ﻛﺎﻧﺖ‬ ‫‪496: ÑÞã ÇáÚÖæíÉ‬‬

‫ﻣﻮﺟﻮﺩﺓ ﻗﺒﻞ ﺍﻻﺳﻼﻡ‬ ‫‪86: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻛﻨﺖ ﺍﺿﻦ ﺍﻥ ﺍﻻﺳﻼﻡ ﺷﺮﻋﻬﺎ ﻭﺫﻟﻚ ﻟﻤﻞء‬

‫ﻓﺮﺍﻍ ﺍﻟﻨﺴﻚ ﻻﻧﻪ ﻟﻢ ﻳﺄﺕ ﺑﺠﺪﻳﺪ ﻭﺫﻟﻚ ﻣﺎ‬
‫ﻓﻬﻤﺘﻪ ﻣﻦ ﻣﺪﺭﺳﻲ ﺍﻟﺪﻳﻦ ﺑﻌﺪ ﺷﺮﻭﺣﺎﺗﻬﻢ‬
‫ﻋﻨﻬﺎ ﻭﻋﻦ ﺗﺎﺭﻳﺨﻬﺎ‬

‫ﺍﻧﺨﺪﻋﺖ ﺑﺎﻟﺘﺴﻤﻴﺎﺕ ﺍﻟﺘﻲ ﺍﻃﻠﻘﻮﻫﺎ ﻋﻠﻲ‬

‫ﻫﺬﻩ ﺍﻟﻄﻘﻮﺱ ﻛﻤﺎ ﺍﻧﺨﺪﻋﺖ ﺑﺎﻥ ﺍﻟﻤﺴﺠﺪ‬
‫ﺍﻻﻗﺼﻲ ﺍﻟﺬﻱ ﺍﺳﺮﻱ ﺑﻪ ﺍﻟﺘﺒﻲ ﻫﻮ ﻣﺎ‬
‫ﻳﺴﻤﻲ ﺍﻟﻘﺪﺱ ﻭﺍﻟﺬﻱ ﻓﺘﺢ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻓﻲ‬
‫ﻋﻬﺪ ﻋﻤﺮ ﺍﺑﻦ ﺍﻟﺨﻄﺎﺏ‬
 ‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ‬
‫ﺃﺿﻒ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 5‬‬ ‫‪12-14-2008, 01:30 AM‬‬

‫ﻋﺎﻟﻢ ﻏﺮﻳﺐ‬
‫ﻛﺎﺗﺐ‬
‫ﺍﻻﺥ ﺍﻟﻜﺮﻳﻢ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﻫﻞ ﺗﺮﻯ ﺃﻭ ﻫﻞ ﺭﺃﻳﺖ ﻓﺎﺭﻕ ﺑﻴﻦ ‪-‬ﺍﻧﻲ‬
‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺍﺭﻯ ‪-‬ﻭﺍﻧﻲ ﺭﺍﻳﺖ ‪- .........‬؟‬

‫‪13: ÑÞã ÇáÚÖæíÉ‬‬

‫‪358: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻭﺍﻳﻦ ﺗﺘﻢ ﺍﻻﺣﺪﺍﺙ ﻋﻨﺪﻣﺎ ﻻﻳﺬﻛﺮ ﺍﻟﻤﻨﺎﻡ ؟‬

‫ﺍﺫ ﻗﺎﻝ ﻳﻮﺳﻒ ﻻﺑﻴﻪ ﻳﺎ ﺍﺑﺖ ﺍﻧﻲ ﺭﺍﻳﺖ ﺍﺣﺪ ﻋﺸﺮ ﻛﻮﻛﺒﺎ‬
‫ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺭﺍﻳﺘﻬﻢ ﻟﻲ ﺳﺎﺟﺪﻳﻦ‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪-‬ﺳﻮﺭﺓ ‪ - 12‬ﺁﻳﺔ‪4‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻤﻠﻚ ﺍﻧﻲ ﺍﺭﻯ ﺳﺒﻊ ﺑﻘﺮﺍﺕ ﺳﻤﺎﻥ ﻳﺎﻛﻠﻬﻦ ﺳﺒﻊ‬

‫ﻋﺠﺎﻑ ﻭﺳﺒﻊ ﺳﻨﺒﻼﺕ ﺧﻀﺮ ﻭﺍﺧﺮ ﻳﺎﺑﺴﺎﺕ ﻳﺎ ﺍﻳﻬﺎ ﺍﻟﻤﻼ‬
‫ﺍﻓﺘﻮﻧﻲ ﻓﻲ ﺭﺅﻳﺎﻱ ﺍﻥ ﻛﻨﺘﻢ ﻟﻠﺮﺅﻳﺎ ﺗﻌﺒﺮﻭﻥ‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪-‬ﺳﻮﺭﺓ ‪ - 12‬ﺁﻳﺔ ‪43‬‬

‫ﻓﻠﻤﺎ ﺑﻠﻎ ﻣﻌﻪ ﺍﻟﺴﻌﻲ ﻗﺎﻝ ﻳﺎ ﺑﻨﻲ ﺍﻧﻲ ﺍﺭﻯ ﻓﻲ ﺍﻟﻤﻨﺎﻡ ﺍﻧﻲ‬
‫ﺍﺫﺑﺤﻚ ﻓﺎﻧﻈﺮ ﻣﺎﺫﺍ ﺗﺮﻯ ﻗﺎﻝ ﻳﺎ ﺍﺑﺖ ﺍﻓﻌﻞ ﻣﺎ ﺗﺆﻣﺮ‬
‫ﺳﺘﺠﺪﻧﻲ ﺍﻥ ﺷﺎء ﺍﷲ ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ‬
‫ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ‪-‬ﺳﻮﺭﺓ ‪ - 37‬ﺁﻳﺔ‪102‬‬
‫ﻣﻊ ﺍﻟﺸﻜﺮ ﺍﻟﺠﺰﻳﻞ‬
 ‫ﻋﺎﻟﻢ ﻏﺮﻳﺐ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺇﺭﺳﺎﻝ ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﺇﻟﻰ ﻋﺎﻟﻢ ﻏﺮﻳﺐ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﻋﺎﻟﻢ ﻏﺮﻳﺐ‬
‫ﺃﺿﻒ ﻋﺎﻟﻢ ﻏﺮﻳﺐ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 6‬‬ ‫‪12-14-2008, 11:36 AM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﻳﺒﻠﻮﻣﺎﺳﻲ ؛‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﻣﻦ ﺧﻄﺒﺎء "ﻣﺴﺎﺟﺪﻧﺎ "ﻧﺎﺱ ﺃﺑﺮﺍﺭ ﺃﺧﻴﺎﺭ‬ ‫‪2,442: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﺻﺎﺩﻗﻴﻦ ﻭﺭﺛﻮﺍ ﻓﻜﺮﺍ ﻭ ﻫﻢ ﻳﺮﺩﺩﻭﻩ ﻇﻨّﺎ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻣﻨﻬﻢ ﺃﻧّﻪ ﻣﺮﺍﺩ ﺍﷲ ﻣﻨﻬﻢ ﻭ ﻋﻨﻪ ﻳﺤﺎﺳﺒﻬﻢ‬

‫ﻭ ﻟﻜﻨّﻬﻢ ﺻﺎﺩﻗﻴﻦ ﻣﺨﻠﺼﻴﻦ ﻳﺮﺗﻘﻮﻥ‬
‫ﺑﺄﻧﻔﺴﻬﻢ ﻓﻲ ﻗﻤﻢ ﺍﻟﻮﻓﺎء ﻭ ﺍﻟﻌﻬﺪ‪ ،‬ﻓﻤﻬﻤﺘﻨﺎ‬
‫ﻟﻴﺴﺖ ﺷﻦ ﺍﻟﺤﺮﻭﺏ ﻋﻠﻴﻬﻢ ﻭ ﻻ ﻣﺤﺎﻭﻟﺔ‬
‫ﻓﺼﻠﻬﻢ ﻋﻦ" ﻣﻌﺘﻘﺪﻫﻢ "ﺑﻞ ﺑﺴﻂ ﺟﻨﺎﺡ‬
‫ﺍﻟﺘﻮﺍﺻﻞ ﻟﻠﺒﻨﺎء ﻋﺎﺭﻓﻴﻦ ﺑﺤﺪﻭﺩﻫﻢ ﻭ‬
‫ﺑﺤﻘﻮﻗﻬﻢ‪.‬‬

‫ﻓﺈﻧﺨﺪﺍﻋﻚ ﻳﻌﻨﻲ ﺃﻧّﻬﻢ ﺧﺪﻋﻮﻙ ﻭ ﻟﻴﺲ‬

‫ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻲ ﻛﻞ ﻫﺆﻻء ‪.‬ﺃﺟﻞ ﻓﺎﻟﻜﻬﻨﻮﺕ‬
‫ﺍﻟﻤﺘﺤﺎﻟﻒ ﻣﻊ ﺍﻟﺴﻠﻄﺔ ﺍﻟﻤﻨﺘﻈﺮ ﻟﺸﻴﻜﺎﺗﻬﺎ ﻭ‬
‫ﺃﺭﺻﺪﺓ ﺑﻨﻮﻛﻬﺎ ﺍﻟﻤﺒﺮﺭ ﻹﺟﺮﺍﻣﻬﺎ ﻭ ﻇﻠﻤﻬﺎ‬
 ‫ﻭ ﺳﺠﻨﻬﺎ ﻭ ﻗﺘﻠﻬﺎ ﺍﻷﺑﺮﻳﺎء ﻣﺠﺮﻡ ﻻ‬
‫ﻳﺴﺘﺤﻖ ﺭﺣﻤﺔ ﻭ ﻻ ﻋﻄﻒ‪ ،‬ﻓﺎﻟﻜﻬﻨﻮﺕ‬
‫ﺍﻟﺬﻱ ﺑﺮﺭ ﻟﺴﻠﻄﺘﻪ ﺑﻴﻊ ﺇﺳﺘﻘﻼﻝ ﻗﺮﺍﺭﻫﺎ ﻭ‬
‫ﺟﻌﻞ ﺃﺭﺿﻪ ﻣﺮﺗﻌﺎ ﻟﻠﻤﺸﺮﻭﻉ ﺍﻟﺒﻮﺷﻲ‬
‫ﺍﻟﺼﻬﻴﻮﻧﻲ ‪ ،‬ﻫﺬﺍ ﻫﻮ ﻣﻦ ﻳﺨﺪﻉ ﻋﻨﺪﻣﺎ‬
‫ﻳﺤﺪﺛﻨﺎ ﻋﻦ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﻭ ﺇﺳﻮﺗﻪ ﻭ ﻋﻦ‬
‫"ﺳﻨﺘّﻪ "ﻭ ﻋﻦ "ﺍﻟﻤﺴﺠﺪ ﺍﻷﻗﺼﻰ"ﻭ‬
‫"ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ "ﺃﻣّﺎ ﺍﻟﺼﺎﺩﻗﻴﻦ‬
‫ﺍﻟﻤﺤﺎﺻﺮﻳﻦ ﻓﻲ ﻏﺰّﺓ ﺍﻟﻤﻜﺘﻮﻳﻦ ﺑﻨﺎﺭ‬
‫ﺍﻟﺼﻬﺎﻳﻨﺔ ﻭ ﻧﺎﺭ ﻣﺒﺎﺭﻙ ‪ ،‬ﻫﺆﻻء ﻳﺴﺘﺤﻘﻮﻥ‬
‫ﻣﻨّﺎ ﺍﻹﻧﺤﻨﺎء ﺃﻣﺎﻡ ﺻﺒﺮﻫﻢ ﻭ ﻣﻘﺎﻭﻣﺘﻬﻢ‬
‫ﻣﻬﻤﺎ ﻇﻨّﻨﺎ ﺃﻧّﻨﺎ ﺑﻠﻐﻨﺎ ﻋﻠﻤﺎ ﻟﻢ ﻳﺒﻠﻐﻮﻩ ﻭ‬
‫ﻣﻬﻤﺎ ﻇﻨّﻨﺎ ﺃﻧﻨﺎ ﺗﺠﺎﻭﺯﻧﺎ "ﺧﺮﺍﻓﺎﺗﻬﻢ ‪" .‬‬
‫ﻓﻀﻤﻴﺮ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨّﺎ ﻳﺠﻌﻠﻪ ﻳﺪﺭﻙ ﺍﻟﻔﺮﻕ‬
‫ﺑﻴﻦ ﺍﻟﻤﺴﺘﻀﻌﻒ ﺍﻟﻌﻔﻴﻒ ﺍﻟﻤﻨﺎﻓﺢ ﻋﻦ‬
‫ﻋﻘﻴﺪﺗﻪ ﻭ ﺑﻴﻦ ﻛﻬﻨﻮﺕ ﻣﺴﺘﺄﺟﺮ ﺍﻟﻤﻨﺎﻓﺢ‬
‫ﻋﻦ ﻣﺼﺎﻟﺤﻪ ﻭ ﻻ ﻳﺤﺘﺎﺝ ﺍﻷﻣﺮ ﻛﺒﻴﺮ ﻋﻨﺎء‪.‬‬

‫ﻣﻦ ﻳﺨﺪﻉ ﺍﻟﻨﺎﺱ ﻫﻮ ﻣﻦ ﻳُﺪﺭﻙ ﺃﻥ ﻣﺎ‬

‫ﻳﻘﻮﻟﻪ ﻛﺬﺏ ﻭ ﺗﻠﻔﻴﻖ ﻭ ﻟﻜﻨّﻪ ﻳﻨﺎﻓﻘﻬﻢ ﺷﺄﻥ‬
‫ﻣﻦ ﻗﺎﻝ ﻷﺗﺒﺎﻋﻪ ﺍﻟﻤﻐﻔﻠﻴﻦ ﺃﻧّﻨﺎ ﺃﺣﻔﺎﺩ "ﺃﻫﻞ‬
‫ﺍﻟﺒﻴﺖ "ﻭ ﺍﷲ ﻗﺪ ﺃﺗﻰ ﺑﺄﻣﺮﻳﻜﺎ ﻟﺘﺨﻠﻴﺼﻨﺎ ﻣﻦ‬
‫ﺻﺪّﺍﻡ ﻭ ﺃﺗﺘﻨﺎ ﻣﻼﺋﻜﺔ ﺍﻟﺴﻤﺎء ﻷﻥ ﺍﷲ ﻻ‬
‫ﻳﻨﺴﻰ ﺃﺗﺒﺎﻉ ﺃﻫﻞ ﺑﻴﺘﻪ ‪.‬ﻫﺆﻻء ﺍﻷﻗﺰﺍﻡ ﻫﻢ‬
‫ﻣﻦ ﻳﺨﺪﻉ ﺃﻣّﺎ ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻣﻦ ﺃﻫﻠﻨﺎ ﻣﻤﻦ‬
‫ﻭﺭﺛﻮﺍ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺎﻡ ﻓﻬﻢ ﻓﻲ ﺍﻷﺯﻣﺔ ﻭ ﻟﻴﺴﻮﺍ‬
‫ﺳﺒﺒﻬﺎ ﻭ ﻟﻮ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﻳﺼﻒ ﺍﻟﻘﺮءﺍﻥ‬
‫ﺗﻌﺎﻣﻞ ﺍﻷﻧﺒﻴﺎء ﻣﻊ ﻫﺆﻻء ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ‬
‫ﻟﺮﺍﻳﻨﺎ ﺍﻥ ﺍﻟﺮﺳﺎﻟﺔ ﺗﻨﻈﺮ ﻣﻦ ﺃﻋﻠﻰ ﺩﺍﺋﻤﺎ‪.‬‬
‫ﻓﺎﻷﻧﺒﻴﺎء ﻟﻢ ﻳﺄﺗﻮﺍ ﻟﻤﺤﺎﺭﺑﺔ ﻃﻘﻮﺱ ﺑﻞ‬
 ‫ﻟﺴﺤﺐ ﺍﻟﺒﺴﺎﻁ ﺃﻣﺎﻡ ﺍﻟﻄﻐﺎﺓ ﺑﻄﺮﻕ ﺧﻔﻴّﺔ ﻻ‬
‫ﻳﺪﺭﻛﻬﺎ ﺍﻟﻄﻐﺎﺓ ﺣﺘﻰ ﻳﻨﻬﺎﺭ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻨﺎء ﻓﻲ‬
‫ﺣﻴﺎﺗﻬﻢ ﺃﻭ ﻓﻲ ﺍﻟﺠﻴﻞ ﺍﻟﺬﻱ ﺳﻴﺄﺗﻲ‪ ،‬ﻟﺬﻟﻚ‬
‫ﻓﺘﺎﺭﻳﺦ ﺍﻟﻨﺒﻮّﺓ ﺧﺎﻟﺪ ﻷﻧّﻪ ﺛﻮﺭﺓ ﺣﻘﻴﻘﻴﺔ ﺣﺘﻰ‬
‫ﻭ ﺇﻥ ﺣﺮّﻓﺖ ﺍﻟﺴﻠﻄﺔ ﻭ ﺍﻟﻜﻬﻨﻮﺕ ﻣﺴﺎﺭﻫﺎ‪.‬‬

‫ﺇﻥّ ﻗﻀﻴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻛﻤﺎ ﺃﻓﻬﻤﻬﺎ ﻟﻴﺴﺖ ﻓﻲ‬

‫ﺍﻟﺘﺮﻓﻊ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺼﻞ ﺇﻟﻰ ﻣﺎ ﻧﻌﻠﻢ ﺑﻞ‬
‫ﻫﻲ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻷﺧﺮ ﻟﻌﻤﻞ‬
‫ﺍﻟﺼﺎﻟﺤﺎﺕ ﻭ ﻟﻴﺤﺘﻔﻆ ﻛﻞ ﻭﺍﺣﺪ ﺑﻤﺎ ﻳﺮﺍﻩ‬
‫ﺣﻘّﺎ ﻓﻜﻠﻨﺎ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻧﺘﻤﻨﻰ ﺳﻔﺮﺍ ﻓﻲ‬
‫ﺃﺳﺮﻉ ﻣﺮﻛﺒﺔ ﻭ ﻧﺘﻤﻨﻰ ﺍﻟﺴﻜﻦ ﻓﻲ ﺍﻟﺪﻋﺔ ﻭ‬
‫ﺍﻟﺮﺍﺣﺔ ﻭ ﻧﺘﻤﻨﻰ ﺃﻥ ﻻ ﻳﺤﺎﺻﺮﻧﺎ ﻋﺪﻭ ﻭ ﻻ‬
‫ﻳﺠﻮّﻋﻨﺎ ﺁﺛﻢ ﻭ ﺃﻥ ﻻ ﻳﻤﻮﺕ ﺃﺑﻨﺎءﻧﺎ ﺗﺤﺖ‬
‫ﺍﻟﺤﺼﺎﺭ ﻭ ﺍﻟﺘﻌﺬﻳﺐ ﻭ ﻧﺘﻤﻨﻰ ﺃﻥ ﻳﺼﻠﻮﺍ‬
‫ﻷﺭﻗﻰ ﻣﺴﺘﻮﻯ ﻋﻠﻤﻲ ﻭ ﺇﺟﺘﻤﺎﻋﻲ ﻭ‬
‫ﻳﻜﻮﻧﻮﻥ ﻓﻲ ﻣﺴﺘﻮﻯ ﺍﻟﺼﺪﻕ ﻭ ﺍﻟﻤﺜﺎﻟﻴﺔ ‪.‬‬
‫ﻋﻠﻰ ﺃﻫﻠﻨﺎ ﻣﻤﻦ ﻳﻌﺘﻘﺪ ﺃﻥ ﻧﻘﻨﺎﻋﻢ ﺑﺎﻟﺤﺴﻨﻰ‬
‫ﻳﺤﺘﺮﻣﻮﺍ ﺣﺮﻳﺔ ﺍﻷﺧﺮ ﻓﻲ ﺍﻟﺘﻔﻜﻴﺮ ﻭ ﺍﻟﺒﺤﺚ‬
‫ﻓﺈﻥ ﺃﺑﻮﺍ ﻭ ﻓﻀﻠّﻮﺍ ﺍﻟﻌﻨﻒ ﻭ ﺍﻹﻛﺮﺍﻩ ﻓﻠﻨﺎ‬
‫ﺣﻖ ﺍﻟﻤﻮﺍﺟﻬﺔ ﺃﻭ ﺍﻟﻬﺠﺮﺓ ﻭ ﻣﺎ ﻋﻨﺪ ﺍﷲ‬
‫ﺧﻴﺮ ﻭ ﺃﺑﻘﻰ ﻭ ﻟﻮ ﻋﻠﻤﻮﺍ ﻟﻔﺘﺤﻮﺍ ﺍﻷﺑﻮﺍﺏ‪،‬‬
‫ﻓﺎﻟﺮﺳﺎﻟﺔ ﺗﺴﻊ ﻛﻞ ﺍﻟﺼﺎﺩﻗﻴﻦ ﻭ ﺍﻟﺒﺎﺣﺜﻴﻦ‪.‬‬

‫ـــــــــــــــ‬
‫ﺍﻟﻌﺰﻳﺰ ﻋﺎﻟﻢ ﻏﺮﻳﺐ ؛‬

‫"ﺇﻧﻰ ﺃﺭﻯ "ﺗﺪﻝ ﻋﻠﻰ ﺭءﻳﺎ ﺃﺗﺖ ﻣﻦ ﻧﻔﺲ‬

‫ﻣﻦ ﻳﺮﻯ ﺃﻱ ﻫﻮ ﻣﻦ ﺩﻓﻊ ﻟﺘﻜﻮﻥ ﺍﻟﺮءﻳﺎ‪،‬‬
‫ﻓﺪﻭﺍﻓﻊ ﺍﻟﺮءﻳﺎ ﺷﺨﺼﻴﺔ ﺃﻣّﺎ "ﺇﻧﻰ ﺭﺃﻳﺖ "‬
 ‫ﻓﺈﺷﺎﺭﺓ ﺇﻟﻰ ﺗﻮّﻟﺪ ﺍﻟﺮءﻳﺎ ﻣﻦ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ‬
‫ﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻳﺮﻯ‬
‫ﻣﺤﻮﺭ ﺍﻟﻤﻌﺎﺩﻟﺔ‪.‬‬
‫ﺃﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﺨﻠﺺ ﻣﻦ ﻋﺪّﻭﻱ ﻭ ﻓﻲ ﻛﻞ‬
‫ﻳﻮﻡ ﺃﻓﻜﺮ ﻓﻲ ﺍﻷﻣﺮ ﻓﺈﺫﺍ ﺑﻲ ﻓﻲ ﺍﻟﻤﻨﺎﻡ‬
‫ﺃﺭﺍﻧﻲ ﺃﺧﻨﻘﻪ‪ ،‬ﻫﻨﺎ "ﺇﻧﻰ ﺃﺭﻯ‪" .‬‬
‫ﻣﺮﺭﺕ ﺑﺰﻫﺮﺓ ﻓﺈﺫﺍ ﺑﻠﻮﻧﻬﺎ ﺍﺧﺘﻠﻒ ﺛﻢ ﻛﻞ‬
‫ﻳﻮﻡ ﻳﺰﻳﺪ ﺇﻛﻔﻬﺮﺍﺭﺍ ‪ ،‬ﻋﻼﻣﺔ ﻋﻠﻰ ﻭﺟﻮﺩ‬
‫ﻥ‬
‫ﺗﻮﺙ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﻓﺈﺫﺍ ﺑﻲ ﺃﺭﻯ ﻓﻲ ﺍﻟﻤﻨﺎﻡ ﺃ ّ‬
‫ﺍﻟﻨﺎﺱ ﻓﻲ ﻣﺪﻳﻨﺘﻲ ﻳﻤﻮﺗﻮﻥ ﺇﺧﺘﻨﺎﻗﺎ ‪ ،‬ﻫﻨﺎ‬
‫"ﺇﻧﻰ ﺭﺃﻳﺖ‪".‬‬

‫ﺭءﻳﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺫﺍﺗﻴﺔ ﺃﻣّﺎ ﺭءﻳﺎ ﻳﻮﺳﻒ‬

‫ﻓﺄﻣﻼﻫﺎ ﺍﻟﻤﺤﻴﻂ ﻭ ﻟﻲ ﻋﻮﺩﺓ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺸﺮﺡ ﻓﻲ ﻣﻮﺿﻮﻉ ﻳﻮﺳﻒ ﺇﻥ ﺷﺎء ﺍﷲ‪.‬‬

‫ﺗﺤﻴﺎﺗﻲ ﺍﻷﺧﻮﻳﺔ‬
‫ﺑﻦ ﻧﺒﻲ‬

‫‪11:41 AM.‬‬ ‫ﺁﺧﺮ ﺗﻌﺪﻳﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﻳﻮﻡ ‪ 12-14-2008‬ﻓﻲ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺇﺭﺳﺎﻝ ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﺇﻟﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬
‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 7‬‬ ‫‪12-27-2008, 11:38 AM‬‬

‫ﻃﻠﻌﺖ ﺧﻴﺮﻱ‬
‫ﻣﺸﺎﺭﻙ ﺟﺪﻳﺪ‬
‫ﺍﻗﺘﺒﺎﺱ‪:‬‬
‫‪Dec 2008: ÇáÇäÊÓÇÈ‬‬
‫ﺍﻟﻤﺸﺎﺭﻛﺔ ﺍﻷﺻﻠﻴﺔ ﻛﺘﺒﺖ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬ ‫‪627: ÑÞã ÇáÚÖæíÉ‬‬

‫‪362: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

 ‫ﻭَﻣَﺎ ﻛَﺎﻥَ ﺍﻟﻠّﻪُ ﻟِﻴُﻀِﻞﱠ ﻗَﻮْﻣﺎً ﺑَﻌْﺪَ ِﺇﺫْ ﻫَﺪَﺍﻫُﻢْ ﺣَﺘﱠﻰ ﻳُﺒَﻴﱢﻦَ ﻟَﻬُﻢ ﻣﱠﺎ ﻳَﺘﱠﻘُﻮﻥَ ﺇِﻥﱠ‬
‫ﺍﻟﻠّﻪَ ِﺑﻜُﻞﱢ ﺷَﻲْ ٍء ﻋَﻠِﻴﻢٌ{‪115‬‬

‫ﻟﻘﺪ ﺗﺎﺏ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻭﻋﻠﻰ ﻛﻞ ﻣﻦ ﺧﺮﺝ ﻣﻊ ﺍﻟﻨﺒﻲ ﻓﻲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‬

‫َﻟﻘَﺪ ﺗﱠﺎﺏَ ﺍﷲ ﻋَﻠَﻰ ﺍﻟﻨﱠ ِﺒﻲﱢ ﻭَﺍﻟْﻤُﻬَﺎﺟِﺮِﻳﻦَ ﻭَﺍﻷَﻧﺼَﺎﺭِ ﺍﻟﱠﺬِﻳﻦَ ﺍﺗﱠﺒَﻌُﻮﻩُ ﻓِﻲ‬
‫ﺳَﺎﻋَ ِﺔ ﺍﻟْﻌُﺴْ َﺮﺓِ ﻣِﻦ ﺑَﻌْﺪِ ﻣَﺎ ﻛَﺎﺩَ ﻳَﺰِﻳﻎُ ﻗُﻠُﻮﺏُ ﻓَﺮِﻳﻖٍ ﻣﱢﻨْﻬُﻢْ ﺛُﻢﱠ ﺗَﺎﺏَ ﻋَﻠَﻴْﻬِﻢْ‬
‫ﺇِﻧﱠﻪُ ِﺑﻬِﻢْ َﺭﺅُﻭﻑٌ ﺭﱠﺣِﻴﻢٌ{‪117‬‬

‫ﻭﻟﻘﺪ ﺗﺎﺏ ﺍﷲ ﻋﻠﻰ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﺍﻟﺬﻳﻦ ﺗﺨﻠﻔﻮﺍ ﻋﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‬

‫ﻦ ﺧُﻠﱢﻔُﻮﺍْ ﺣَﺘﱠﻰ ﺇِﺫَﺍ ﺿَﺎﻗَﺖْ ﻋَﻠَﻴْﻬِﻢُ ﺍﻷَﺭْﺽُ ﺑِﻤَﺎ ﺭَﺣُﺒَﺖْ‬ ‫َﻭﻋَﻠَﻰ ﺍﻟﺜﱠﻼَﺛَ ِﺔ ﺍﻟﱠﺬِﻳ َ‬
‫َﻭﺿَﺎﻗَﺖْ ﻋَ َﻠﻴْﻬِﻢْ ﺃَﻧﻔُﺴُﻬُﻢْ ﻭَﻇَﻨﱡﻮﺍْ ﺃَﻥ ﻻﱠ ﻣَﻠْﺠَﺄَ ﻣِﻦَ ﺍﻟﻠّﻪِ ﺇِﻻﱠ ﺇِﻟَﻴْﻪِ ﺛُﻢﱠ ﺗَﺎﺏَ‬
‫ﻋَ َﻠﻴْ ِﻬﻢْ ﻟِ َﻴﺘُﻮﺑُﻮﺍْ ِﺇﻥﱠ ﺍﻟﻠّﻪَ ﻫُﻮَ ﺍﻟﺘﱠﻮﱠﺍﺏُ ﺍﻟﺮﱠﺣِﻴﻢُ{‪ }118‬ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍْ‬
‫ﺍﺗﱠﻘُﻮﺍْ ﺍﻟﻠّﻪَ ﻭَﻛُﻮﻧُﻮﺍْ ﻣَﻊَ ﺍﻟﺼﱠﺎﺩِﻗِﻴﻦَ{‪}119‬‬

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