١

‫ﺗﺮﲨﺔ ﻛﺘﺎﺏ‬
‫‪Ruhumuzun Heykelini Dikerken‬‬
‫ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‬

‫ﺩﺍﺭ ﺍﻟﻨﻴﻞ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‬

‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪2008 :‬ﻡ – ‪1428‬ﻫـ‬

‫‪Emniyet Mah. Huzur Sok. No: 5‬‬

‫‪34676 Üsküdar – İstanbul / Türkiye‬‬

‫‪Tel: +902163184288 Faks: +902163185220‬‬

‫ﻣﺮﻛﺰ ﺍﻟﺘﻮﺯﻳﻊ ‪ /‬ﻓﺮﻉ ﺍﻟﻘﺎﻫﺮﺓ‬

‫ﺍﻟﻌﻨﻮﺍﻥ‪ ٧ :‬ﺵ ﺍﻟﱪﺍﻣﻜﺔ – ﺍﳊﻲ ﺍﻟﺴﺎﺑﻊ – ﻣﺪﻳﻨﺔ ﻧﺼﺮ – ﺍﻟﻘﺎﻫﺮﺓ‬
‫ﺗﻠﻴﻔﻮﻥ ﻭﻓﺎﻛﺲ‪+٢٠٢٢٢٦٣١٥٥١ :‬‬
‫ﺍﶈﻤﻮﻝ‪+٢٠١٦٥٥٢٣٠٨٨ :‬‬
‫ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‬
‫‪www.daralnile.com‬‬

‫‪2‬‬
 ‫ﺍﳌﺆﻟﻒ‬

‫‪3‬‬
 ‫ﻣﻘﺪﻣﺔ ﺍﳌﺘﺮﺟﻢ ﻟﻠﻜﺘﺎﺏ‬

‫ﻳﺎ ﻏﻤﺎﻣﹰﺎ ﳚﻮﺏ ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﹰﺎ‬

‫ﺐ‬
‫ﻫﺎﻃ ﹲﻞ ﻏﹶﻴﺜﹸﻪ ﻓﺤﻴﺚ ﻳُﺼﻴ ُ‬
‫ﺑﺎﺫ ﹰﻻ ﺧﲑَﻩ ﻓﻤﺎ ﻣِﻦ ﻣَﻼ ٍﻡ‬
‫ﺐ‬
‫ﺐ ﺍﳋﺼﻴ ُ‬
‫ﻛﻴﻔﻤﺎ ﺳﺎﺑ َﻖ ﺍﳉﺪﻳ َ‬

‫ﺍﳌﺘﺮﺟﻢ‪ :‬ﻋﻮﱐ ﻋﻤﺮ ﻟﻄﻔﻲ ﺃﻭﻏﻠﻮ‬

‫‪٤‬‬
 ‫ﺗﻘﺪﱘ‬

‫ﺇﺫ ﺃﻗﺪﻡ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻌﺎﱂ ﺍﳉﻠﻴﻞ ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﮔﻮﻟﻦ ﺗﺴﺘﻌﺼﻲ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﱄ ﺑـﻬﺬﺍ‬
‫ﻋﻦ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻫﻴﺎﺝ ﻣﺸﺎﻋﺮﻱ ﻭﻛﻮﺍﻣﻦ ﺃﺣﺎﺳﻴﺴﻲ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻋﻬﺪ ﺇ ﹼ‬
‫ﰲ ﺍﻟﻘﻠﻖ ﻭﺍﻟﻀﻴﻖ ﺧﺸﻴﺔ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻹﻳﻔﺎﺀ ﺑﻘﻮﻝ ﻳﻠﻴﻖ ﺣﻘﺎ‬ ‫ﺍﻟﻌﻤﻞ‪ ،‬ﺍﺿﻄﺮﻡ ﹼ‬
‫ﺑﻜﺘﺎﺏ ﺃﺳﺘﺎﺫﻧﺎ ﺍﳌﺒﺠﻞ‪ .‬ﻟﺬﻟﻚ‪ ،‬ﺃﺭﺟﻮﻛﻢ ﺃﻥ ﲢﻤﻠﻮﺍ ﺍﻟﺘﺸﺘﺖ ﻭﺍﻟﻄﻮﻑ ﰲ‬
‫ﺍﻟﺴﻄﺢ ﻋﻠﻰ ﻋﺠﺰﻱ ﻭﺍﺿﻄﺮﺍﺏ ﻋﺎﻃﻔﱵ‪ .‬ﻓﺈﻥ ﻭﺟﺪﰎ ﻓﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳋﲑ‬
‫ﻭﺍﳉﻤﺎﻝ ﻓﻬﻮ ﺭﺍﺟﻊ ﺇﱃ ﺍﻧﻌﻜﺎﺱ ﺃﻧﻮﺍﺭ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﺳﺘﺎﺫ ﻋﻠﻰ ﻛﻠﻤﺎﰐ‪.‬‬
‫"ﻭﳓﻦ ﻧﻘﻴﻢ ﺻﺮﺡ ﺍﻟﺮﻭﺡ" ﻣﻘﺎﻻﺕ ﺭﺋﻴﺴﻴﺔ ﻣﻨﺸﻮﺭﺓ ﰲ ﳎﻠﺔ ﺍﻷﻣﻞ ﺍﳉﺪﻳﺪ‬
‫ﺍﻟﺘﺮﻛﻴﺔ‪ ،‬ﺍﺧﺘﲑﺕ ﻭﲨﻌﺖ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﺇﻥ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﺒﺸﺮﻯ ﻟﻌﻈﻴﻤ ﹲﺔ ﰲ‬
‫ﲨﻊ ﻫﺬﻩ ﺍﳌﻘﺎﻻﺕ ﺍﻟﱵ ﻛﻨﺖ ﺃﺗﺮﻗﺒﻬﺎ ‪-‬ﻣﺜﻠﻤﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﻗﺮﺍﺀ ﺍﺠﻤﻟﻠﺔ‪ -‬ﺑﺼﱪ‬
‫ﻭﳍﻒ‪ .‬ﻟﻘﺪ ﻛﺎﻧﺖ ﻓﻮﺍﺻﻞ ﺍﻟﺰﻣﻦ ﺑﲔ ﺍﳌﻘﺎﻟﺔ ﻭﺍﻷﺧﺮﻯ ﻣﺪﺩﹰﺍ ﻣﺘﻔﺎﻭﺗﺔ‪ .‬ﻟﻜﻦ‬
‫ﺍﶈﻮﺭ ﺍﻟﻔﻜﺮﻱ ﳍﺎ ﻭﺍﺣﺪ ﻭﺛﺎﺑﺖ ﱂ ﻳﺘﺒﺪﻝ‪ .‬ﻓﻬﻲ ﺗﺪﻭﺭ ﺣﻮﻟﻪ ﻭﺗﺮﻓﺪﻩ ﻭﺗﻐﺬﻳﻪ‪.‬‬
‫ﻓﻠﻴﺲ ﺍﻟﻜﺘﺎﺏ ﻣﻘﺎﻻﺕ ﻣﺒﻌﺜﺮﺓ ﲨﻌﺖ ﺑﲔ ﺩﻓﺘﲔ‪ ،‬ﺑﻞ ﺳﻠﺴﻠﺔ ﻣﻨﻀﻮﺩﺓ ﺑﺘﺨﻄﻴﻂ‬
‫ﻣﺘﻘﺪﻡ‪ ،‬ﻭﻣﻜﺘﻮﺑﺔ ﺑﺘﻨﺴﻴﻖ ﻓﻜﺮﻱ ﻫﺎﺩﻑ‪ ،‬ﺗﺮﺳﻢ ﺣﺪﻭﺩ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻻﻧﺒﻌﺎﺙ ﰲ‬
‫ﺍﻟﻔﻜﺮ ﻭﺍﻟﺪﻋﻮﺓ‪.‬‬
‫ﻭﻻ ﻳﻐﻴﺐ ﻋﻦ ﻣﺘﻘﺼﻲ ﺁﺛﺎﺭ ﺍﻟﺸﻴﺦ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ ﻭﻋﻮﺍﱂ ﻋﻘﻠﻪ‪ ،‬ﺍﻟﺜﺒﺎﺕ‬
‫ﻭﺍﻟﺘﻨﺎﺳﻖ ﰲ ﺟﻮﻫﺮ ﺃﻓﻜﺎﺭﻩ ﻭﻋﺪﻡ ﺗﻨﺎﻗﻀﻬﺎ ﺃﻭ ﲣﺎﻟﻔﻬﺎ‪ .‬ﺑﻞ ﻳﺸﻬﺪ ﺗﻜﺎﻣﻠﻬﺎ ﻣﻊ‬
‫ﺑﻌﻀﻬﺎ ﻭﺗﺴﺎﻧﺪﻫﺎ ﻭﺳﲑﻫﺎ ﰲ ﻃﺮﻳﻖ ﺭﺋﻴﺲ‪ ،‬ﺷﻮﻃﺎ ﺑﻌﺪ ﺷﻮﻁ‪.‬‬
‫ﻭﻟﻘﺪ ﺗﻜﺎﺛﺮﺕ ﺁﺛﺎﺭﻩ‪ ،‬ﻓﻬﻲ ﻣﺪﺭﺳﺔ ﻣﺘﻜﺎﻣﻠﺔ‪ ،‬ﻭﺗﻜﺜﻔﺖ ﻋﻠﻰ ﲰﺎﺕ ﻭﰲ‬
‫ﳏﺎﻭﺭ ﻣﺜﻞ ﺍﻟﺘﺰﻋﺰﻉ ﻭﺍﻟﺘﺨﺮﻳﺐ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻣﺔ‪،‬‬

‫‪٥‬‬
‫ﻭﺇﻧﺴﺎﻥ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﺧﺎﺻﺔ‪ ،‬ﻣﻨﺬ ﺛﻼﺛﺔ ﻗﺮﻭﻥ‪ ،‬ﻭﻏﻴﺎﺏ ﺍﻷﳕﻮﺫﺝ ﺍﳊﻘﻴﻘﻲ‬
‫ﻟﻺﺳﻼﻡ ﻭﺃﺳـﺒﺎﺏ ﺍﻟﻐﻴﺎﺏ‪ ،‬ﻭﺍﻻﻧﺒﻌﺎﺙ ﺍﳉﺪﻳﺪ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺣﻀﻮﺭ‬
‫ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﺎﳌﻲ ﻛ ّﺮ ﹰﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﶈﺮﻛﺎﺕ ﻭﺍﳋﺼﺎﻝ ﺍﻷﺳﺎﺳﻴﺔ‬
‫ﻟﻠﺠﻴﻞ ﺍﻟﺬﻱ ﺳﻴﺤﻘﻖ ﻫﺬﺍ ﺍﳊﻀﻮﺭ‪ .‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﻳﺸﺒﻪ ﻣﺎ ﺩﲜﻪ ﻗﻠﻢ‬
‫ﺃﺳﺘﺎﺫﻧﺎ ﺍﻟﻔﺎﺿﻞ ﻣﻘﻄﻮﻋﺔ ﺳﻴﻤﻔﻮﻧﻴﺔ ﻣﺘﻜﺎﻣﻠﺔ ﺫﺍﺕ ﺃﺻﻮﺍﺕ ﺷﺠﻴﺔ ﻭﻣﻨﻈﻮﻣﺔ‪.‬‬
‫ﻭﺇﱐ ﺃﺭﻯ ﰲ ﺍﻟﻜﺘﺎﺏ ﳎﻬﻮﺩﹰﺍ ﺟﺪﻳﺪﹰﺍ ﻟﻠﻤﺆﻟﻒ‪ ،‬ﳏﺪّﺩﹰﺍ ﻭﻣﻨﻈﻤﹰﺎ ﻭﳏﻴﻄﺎﹰ‪ ،‬ﻳﺮﻓﺪ‬
‫ﺣﺮﻛﺔ ﺍﻹﺣﻴـﺎﺀ ﻭﻳﻌﻀﺪ ﺃﻓﻜﺎﺭﻩ ﺍﻟﱵ ﻳﻨﺎﺩﻱ ﻬﺑﺎ ﻣﻨﺬ ﺯﻣﻦ ﻭﻳﺴﻌﻰ ﰲ ﲢﻘﻴﻘﻬﺎ‪.‬‬
‫ﻭﻟﺬﻟﻚ‪ ،‬ﺃﺻﻒ "ﻭﳓﻦ ﻧﻘﻴﻢ ﺻﺮﺡ ﺍﻟﺮﻭﺡ" ﺑﺄﻧﻪ ﻣﺮﺟﻊ ﲢﺖ ﺍﻟﻄﻠﺐ ﻻ ﻳﺴﺘﻐﲏ‬
‫ﻋﻨﻪ ﺟﻴﻞ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻻﻧﺒﻌﺎﺙ‪ ،‬ﺃﻭ ﻣﻦ ﻳﺴﻤﻴﻬﻢ ﺍﻷﺳﺘﺎﺫ "ﻭﺭﺛﺔ ﺍﻷﺭﺽ"‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻠﺐ ﻟﻨﺎ ﺃﻭ ﹰﻻ ﺻﻔﺤﺎﺕ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻟﻨﻘﺮﺃﻫﺎ ﻭﻧﻄﻠﻊ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﻓﻨﻌﻠﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻥ ﺟﻐﺮﺍﻓﻴﺔ ﺍﳌﺴﻠﻤﲔ ﺗﻌﻴﺶ ﺣﺎ ﹰﻻ ﻣﻦ ﺍﻟﻌﺒﺜﻴﺔ‬
‫ﻭﺍﻟﺘﻨﺎﻗﺾ‪ .‬ﻓﻔﻲ ﺟﻬﺔ‪ ،‬ﺍﳓﺪﺍﺭ ﳓﻮ ﻫﺎﻭﻳﺔ ﺍﻷﺯﻣﺎﺕ ﻭﺍﻟﻀﻌﻒ ﻭﺍﳉﻬﻞ ﻭﺍﳋﺮﺍﻓﺔ‬
‫ﻭﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﳋﺴﺮﺍﻥ ﻭﺍﻟﻌﺰﻟﺔ ﻭﺍﻷﻧﺎﻧﻴﺔ‪ .‬ﻭﰲ ﺟﻬﺔ‪ ،‬ﺗﺴﺎﺭﻉ ﰲ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﷲ‬
‫ﻭﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﻟﻮﻻﺩﺓ ﻣﻦ ﺟﺪﻳﺪ ﻭﻇﻤﺄ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻃﻤﺌﻨﺎﻥ ﻭﺣﺒﻮﺭ َﻳ ِﻌ ُﺪ ﺑﻪ‬
‫ﺍﻹﺳﻼﻡ‪ .‬ﺍﻷﺯﻣﺔ ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ "ﺃﻳﺎﻡ ﺍﻻﻧﻘﺮﺍﺽ"‪ ،‬ﻫﻲ ﺟﺮﺡ ﻻ‬
‫ﻳﻨﺪﻣﻞ‪ ،‬ﺃﺻﺎﺏ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ‪.‬‬
‫ﺇﻥ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻟﺪﻧﻴﺎ ﺑُﻌﺪﹰﺍ ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﳉﻨﺔ ﺭﺩﺣﹰﺎ ﻣﻦ ﺍﻟﺪﻫﺮ‪،‬‬
‫ﺿﺤﻮﺍ ﺑﺪﻳﻨﻬﻢ ‪-‬ﻭﻫﻮ ﻣﺼﺪﺭ ﻋﺰﻫﻢ‪ -‬ﻟﺪﻧﻴﺎﻫﻢ‪ ،‬ﻭﺿﻴّﻌﻮﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺪﻗﻴﻖ ﺍﳌﻤﺘﺎﺯ‬
‫ﺑﲔ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ‪ .‬ﻓﺘﻨﻜﹼﺮﻭﺍ ﻟﺘﺮﺍﺙ ﺃﻟﻒ ﺳﻨﺔ‪ ،‬ﻭﺃﺣﻠﻮﺍ ﳏﻠﻪ ﻧﻈﻤﹰﺎ‬
‫ﻣﻮﺿﻮﻋﺔ ﺣﺪﻳﺜﺔ ﻭﻫﺰﻳﻠﺔ ﻻ ﺗﻨﺎﺳﺐ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﺩﻋﻮﺓ‬
‫ﺍﻻﻧﺒﻌﺎﺙ‪ ،‬ﰲ "ﺃﻳﺎﻡ ﺍﻻﻧﻘﺮﺍﺽ" ﺍﻟﻄﺎﻓﺤﺔ ﺑﺎﻻﻧﻜﺴﺎﺭﺍﺕ ﻭﺍﻷﺯﻣﺎﺕ ﻭﺍﻟﻌﻮﺍﺻﻒ‪،‬‬
‫ﺑﻘﻴﺖ ﺷﺮﺍﺭ ﹰﺓ ﰲ ﻫﺬﻩ ﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻋﻠﻰ ﺃﻣﻞ ﺃﻥ ﺗﺸﺘﻌﻞ ﳍﻴﺒﹰﺎ ﰲ ﻳﻮﻡ ﺁﺕ‪.‬‬
‫ﺇﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ ﻛﻠﻪ ﺗﻮّﺍﻕ ﺇﱃ ﺍﻻﻧﺒﻌﺎﺙ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺇﱃ ﺍﻟﻮﻻﺩﺓ ﻣﻦ‬
‫ﺟﺪﻳﺪ‪ ،‬ﻣﻦ ﺃﺟﻞ ﳏﻖ ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﳊﺎﺿﺮﺓ ﻭﺇﻗﺎﻣﺔ ﺣﻴـﺎﺓ ﺟﺪﻳﺪﺓ ﻭﺻﺤﻴﺤﺔ‪.‬‬
‫"ﺍﻧﺒﻌﺎﺙ ﻭﺇﺣﻴﺎﺀ ﳛﺘﻀﻦ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ‪ ،‬ﻭﻳﺴﺘﺠﻴﺐ ﳊﺎﺟﺎﺕ ﺃﳕﺎﻁ ﺍﻟﺒﺸﺮ ﻛﻠﻬﻢ‪،‬‬
‫‪٦‬‬
‫ﰲ ﺭﺣـﺎﺏ ﺍﻟﺰﻣـﺎﻥ ﻭﺍﳌﻜﺎﻥ ﹸﻛﻼﹰ‪ ،‬ﺑﺎﻟﺴـﻌﺔ ﻭﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﺗﺴـﻤﺢ ﻬﺑﺎ‬
‫ﻣﺮﻭﻧﺔ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻣﻊ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺃﺻﺎﻟﺔ ﺍﻟﺪﻳﻦ"‪.‬‬
‫ﻫـﺬﺍ ﺍﻟﻜﺘـﺎﺏ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺟﻪ ﳓﻮ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﲟﻘﺘﺮﺏ ﺇﺳﻼﻣﻲ ﻭﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﺔ ﺍﻟﱵ ﺗﺘﻨﺎﺳﻰ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻜﺮ‬
‫ﻭﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ "ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﻭﻻﺯﻣﺔ ﺇﱃ ﺭﻋﺎﻳـﺔ ﻣﻔﻬﻮﻡ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﻨﻈﺮ‬
‫ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﻭﺷـﻌﻮﺭ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﻌﺸﻖ ﻭﺍﻟﺸـﻮﻕ‪ ،‬ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻭﻃﺮﻳﻘﺔ‬
‫ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺃﺳﻠﻮﺏ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺭﻋﺎﻳﺔ ﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﻷﺭﻛﺎﻥ ﺍﻟﱵ‬
‫ﺗﻜﺴﺒﻬﺎ ﻫﺬﻩ ﺍﳋﺼﺎﻝ‪ ،‬ﻭﺇﺭﺷﺎﺩﻫﺎ ﺇﱃ ﺍﻟﺘﺠﺪﺩ ﺑﻜﻞ ﻓﺌﺎﻬﺗﺎ ﻭﺃﺻﻨﺎﻓﻬﺎ"‪.‬‬
‫ﻭﻻ ﺑـﺪ ﻣﻦ "ﺃﳕﻮﺫﺝ ﺇﻧﺴﺎﻥ ﺟﺪﻳﺪ" ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻳﺘﺤﻤﻞ‬
‫ﺳﻌﺘﻪ ﺍﻟﺸﺎﺳﻌﺔ ﻭﺛﻘﻠﻪ ﺍﳌﻄﺮﺩ ﻛﺴﻌﺘﻪ‪ .‬ﻭﻳﺴﻤﻲ ﺍﻷﺳﺘﺎﺫ ﻫﺬﺍ ﺍﳉﻴﻞ ﺍﳉﺪﻳﺪ "ﻭﺭﺛﺔ‬
‫ﺍﻷﺭﺽ"‪ ،‬ﻭﻳﺼﻔﻬﻢ ﺑﺄﻬﻧﻢ "ﻋﺒـﺎﺩ ﺻﺎﳊﻮﻥ‪ ،‬ﺣﻴﺎﻬﺗﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻨﻈﻤﺔ ﻭﻣﻨﺴﻘﺔ‪،‬‬
‫ﺛﻘﺎﺕ ﰲ ﺃﻋﻤﺎﳍﻢ ﻭﺳﻠﻮﻛﻬﻢ‪ ،‬ﺃﻗﻮﻳـﺎﺀ ﰲ ﺍﳌﻘﻮﻣﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻼ ﺗﺼﺮﻋﻬﻢ‬
‫ﺍﻷﻫـﻮﺍﺀ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ ،‬ﺍﻣﺘﺰﺟﺖ ﻋﻘﻮﳍﻢ ﺑﻘﻠﻮﻬﺑﻢ"‪ ،‬ﻓﻬﻢ ﳑﺜﻠﻮ ﺍﻟﺮﻭﺡ ﺍﶈﻤﺪﻳﺔ‬
‫ﻭﺍﻷﺧﻼﻕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪.‬‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﺗﻌﺮﻳﻒ ﻭﺗﻌﻠﻴﻞ ﻟﻨﻬﻀﺘﻨﺎ ﺍﻹﺻﻼﺣﻴﺔ ﺍﻟﱵ ﻧﻘﻒ ﻋﻠﻰ ﺃﻋﺘﺎﻬﺑﺎ‪ .‬ﻬﻧﻀﺔ‬
‫ﺗﺘﺤﻘﻖ ﰲ ﺳﻴﺎﻕ ﻋﻮﺩﺓ ﺍﻟﺸﻌﺐ ﺑﺮﻣّﺘﻪ ﺇﱃ ﺟﺬﻭﺭﻩ ﺍﻟﺮﻭﺣﻴﺔ‪ .‬ﺇﻥ ﺷﻌﺒﻨﺎ ﺍﻟﺬﻱ‬
‫ﻬﻧﺾ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﺍﺕ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‪ ،‬ﺟﺪﻳﺮ ﺑﺎﻟﺘﻐﻠﺐ ﻋﻠﻰ "ﺍﻟﻨﻔﻌﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ‪،‬‬
‫ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻭﺣﺐ ﺍﻟﺸﻬﺮﺓ‪ ،‬ﻭﺍﻷﻧﺎﻧﻴﺔ‪ ،‬ﻭﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﺼﺮ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻟﻠﺠﻮﺀ ﺇﱃ‬
‫ﺍﻟﻘﻮﺓ ﺍﻟﻌﻤﻴﺎﺀ" ﻭﻣﺎ ﻳﺸﺒﻪ ﻫﺬﻩ ﺍﻷﻣﺮﺍﺽ‪ ،‬ﻭﺍﻛﺘﺴﺎﺏ ﻓﻀﺎﺋﻞ ﻣﺜﻞ "ﺍﻻﺳﺘﻐﻨﺎﺀ‪،‬‬
‫ﻭﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻭﳏﻮ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ ﻬﺑﻤﻮﻡ ﺍﻟﻐﲑ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻗﺎﺑﻠﻴﺔ‬
‫ﺍﻟﺘﻔﻜﲑ ﺍﻟﻌﺎﳌﻲ" ﻭﻣﻦ ﰒ ﲢﻘﻴﻖ ﺍﻟﺘﺤﻮﻝ ﺍﻟﻜﺒﲑ ﲟﺤﻮﺭﻩ ﺍﻟﻘﺮﺁﱐ ﻭﺳﺠﻴﺘﻪ ﺍﻟﻔﻄﺮﻳﺔ‪.‬‬
‫ﺡ ﺍﻹﺣﻴﺎﺀ‪ ،‬ﻳﻨﺒﻠﺞ ﻓﺠ ُﺮ ﺍﻻﻧﺒﻌﺎﺙ‬
‫ﻓﺤﲔ ﻳﺴﺮﻯ ﰲ ﺃﺑﻨﺎﺀ ﺍﻟﺸـﻌﺐ ﻛﻠﻪ ﺭﻭ ُ‬
‫ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﺃﻭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﻭﻳﺴﺘﺮﺩ ﺷﻌﺒُﻨﺎ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﺿﻴّﻌﻬﺎ ﻣﻨﺬ ﺳﻨﲔ‬
‫ﻃﻮﻳﻠﺔ‪ ،‬ﻓﻴﺼﻨﻊ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺯﺍﻭﻳﺔ ﺟﻨﺔ ﻛﻤﺎ ﺻﻨﻊ ﰲ ﺍﳌﺎﺿﻲ‪.‬‬

‫‪٧‬‬
‫ﻭﻫﻮ ﻣﻦ ﻭﺟﻬﺔ‪ ،‬ﻳﻨﺴﺞ ﻣﻦ ﺁﻓﺎﻕ ﺍﻟﻘﺎﺑﻞ ﺭﺅﻳﺎ ﻣﺜﺎﻟﻴﺔ ﺗﺴﺘﻨﻬﺾ ﺍﳍﻤﻢ‪ .‬ﻭﻣﻦ‬
‫ﻭﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﳝﺤّﺺ ﻭﻳﻌﻠﻞ ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﲟﻌﻀﻼﺗﻪ ﻭﺃﺯﻣﺎﺗﻪ‬
‫ﻭﺍﻟﻌﻮﺍﺋﻖ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﳌﻌﺮﻗﻠﺔ ﻟﺘﺠﺪﻳﺪ ﺑﻨـﺎﺀ ﺍﻟﻔﻜﺮ ﺍﻹﺳـﻼﻣﻲ‪.‬‬
‫ﻭﻻ ﻳﻔﻘﺪ ‪-‬ﻓﻀﻴﻠﺘﻪ‪ -‬ﰲ ﺧﻀﻢ ﺫﻟﻚ ﺛﻘﺘﻪ ﻬﺑﺬﺍ ﺍﻟﺸـﻌﺐ ﺍﻟﺬﻱ ﱂ ﲣﻤﺪ ﻓﻴﻪ‬
‫ﺟﺬﻭﺓ ﺍﻻﻧﺒﻌﺎﺙ ﺃﺑﺪﺍ‪ .‬ﻭﻻ ﺑﺎﻵﻣﺎﻝ "ﺍﳌﹼﻠﻴّﺔ")‪ (١‬ﺍﻟﱵ ﺗﺸﺒﻌﺖ ﻬﺑﺎ ﺭﻭﺣﻪ‪.‬‬
‫ﻭﺑﻌﺪ ﺗﻠﺨﻴﺺ ﻣﻼﺣﻈﺎﰐ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻋﺮّﺝ ‪-‬ﻣﻊ ﺿﻌﻔﻲ ﻭﻋﺠﺰﻱ‪ -‬ﺇﱃ‬
‫ﺑﻼﻏﺔ ﺍﻷﺳﺘﺎﺫ ﻭﺃﺳﻠﻮﺑﻪ ﺍﻟﺮﺻﲔ ﰲ ﻛﺘﺒﻪ ﻛﻠﻬﺎ‪ .‬ﻟﻘﺪ ﺍﺷﺘﻬﺮ ﺍﻷﺳﺘﺎﺫ ﻓﺘﺢ ﺍﷲ‬
‫ﻛﻮﻟﻦ ﺑﺎﻧﺸﺪﺍﺩﻩ ﺇﱃ ﺷﻌﺒﻪ ﻭﳏﺮﻛﺎﺗﻪ ﺍﳊﻴﻮﻳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﻭﻗﻮﻓﻪ ﺍﻟﻌﻤﻴﻖ ﻋﻠﻰ‬
‫ﻣﻌﻄﻴﺎﺕ ﺍﻟﻔﻨﻮﻥ ﺍﳌﺘﻨﻮﻋﺔ ﰲ ﺍﻷﺩﺏ ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﳌﻮﺳﻴﻘﻰ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻔﻨﻮﻥ‬
‫ﺍﻟﱵ ﺍﺭﺗﻘﺖ ﺇﱃ ﺍﻟﺬﺭﻯ ﰲ ﻣﺴﲑﺓ ﺍﻟﺘﺎﺭﻳﺦ ﳍﺬﻩ ﺍﻷﻣﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ .‬ﻭﳓﻦ ﻧﺸﻬﺪ‬
‫َﻭﹶﻟ َﻬﻪُ ﻭﻋﺸﻘﻪ ﳉﺬﻭﺭ ﺍﻷﻣﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻭﳏﺮﻛﺎﻬﺗﺎ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﻛﻞ ﻣﺎ ﻛﺘﺒﻪ‪ .‬ﻭﻫﻞ‬
‫ﳚﻮﺯ ﻋﻠﻴﻪ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻭﺍﺭﺙ ﺗﻠﻚ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﳊﻀﺎﺭﺓ؟‬
‫ﺃﻣﺎ ﺑﻼﻏﺘﻪ ﻭﺭﺻﺎﻧﺔ ﻟﺴﺎﻧﻪ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻓﻔﻴﻬﻤﺎ ﻣﺎ ﻳﺬﻛﹼﺮ ﺑﻘﻮﺓ ﺍﻷﻣﺔ ﺍﻟﺘﺮﻛﻴﺔ ﻳﻮﻡ‬
‫ﻛﺎﻧﺖ ﺃﻣﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﳍﺎ ﺣﺸـﻤﺘﻬﺎ ﻭﺇﺣﺎﻃﺘﻬﺎ ﻭﻛﻠﻴﺘﻬﺎ ﺍﳉﺎﻣﻌﺔ ﺍﶈﺘﻮﻳﺔ ﻋﻠﻰ‬
‫ﻋﻨﺎﺻﺮ ﻭﺃﺟﻮﺍﺀ ﻛﺜﲑﺓ‪ .‬ﻓﻜﺄﻥ ﺑﻼﻏﺘﻪ ﻭﺭﺻﺎﻧﺔ ﺃﺳﻠﻮﺑﻪ ﺣﻠﻘﺔ ﰲ ﺳﻠﺴﻠﺔ ﲤﺘﺪ ﺇﱃ‬
‫ﺯﻣﺎﻥ ﺛﺮﺍﺀ ﺍﻟﺘﺮﻛﻴﺔ ﻭﺭﻓﺎﻫﻬﺎ‪ .‬ﻓﺼﻴﺎﻏﺘﻪ ﻟﻠﺘﺮﻛﻴﺔ ‪-‬ﻛﺴﺒﻴﻜﺔ ﺍﻟﺬﻫﺐ‪ -‬ﺃﺻﻴﻠﺔ‬
‫ﻭﻏﻨﻴﺔ‪ ،‬ﺑﺴﻼﺳﺔ ﻟﺴﺎﻧﻪ‪ ،‬ﻭﻏﲎ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺗﺼﻮﻳﺮ ﺍﻷﺷـﻴﺎﺀ ﻭﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺍﻟﻜﺎﺋﻨﺎﺕ‪ .‬ﻭﻻ ﻋﺠﺐ ﻣﺎﺩﺍﻡ ﻣﺴﺘﻤﺪﺍ ﻣﻦ ﺍﶈﺮﻛﺎﺕ ﺍﳊﻴﻮﻳﺔ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻟﺘﺮﻛﻴﺔ ﰲ‬
‫ﺫﺭﻭﺓ ﺍﺭﺗﻘﺎﺋﻬﺎ‪ .‬ﻓﺄﺳﻠﻮﺑﻪ ﰲ ﺍﻟﺘﺮﻛﻴﺔ ﻣﺬﺍﺏ ﰲ ﺍﻟﻘﻮﺍﻟﺐ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻣﻔﻌﻢ ﲟﺆﺛﺮﺍﺕ‬
‫ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﺼﻄﺒﻎ ﺑﺄﻟﻮﺍﻬﻧﺎ ﺍﻟﺰﺍﻫﻴﺔ ﻭﻣﺮﺗﺒﻂ ﲝﻠﻘﺔ ﰲ ﺳﻠﺴﻠﺔ ﺍﻷﺩﺑـﺎﺀ‬

‫)‪ (١‬ﺍﳌﻠﹼﺔ ﻭﻣﺸﺘﻘﺎﻬﺗﺎ ﺗﺮﺩ ﻛﺜﲑﹰﺍ ﰲ ﺍﻷﺩﺑﻴﺎﺕ ﺍﻟﺘﺮﻛﻴﺔ ﻋﻤﻮﻣﺎﹰ‪ ،‬ﻛﻤﺎ ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﻷﺳﺘﺎﺫ ﻓﺘﺢ ﺍﷲ ﻛـﻮﻟﻦ‪ ،‬ﻭﻣﻌـﲎ‬
‫ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﺘﺮﻛﻴﺔ ﻏﲑ ﻣﻌﻨﺎﻫﺎ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ‪ .‬ﻓﻬﻲ ﺗﺴﺘﻮﻋﺐ ﻣﻌﺎﱐ ﺃﻭﺳﻊ ﻛﺎﻟﺸﻌﺐ ﻭﺭﲟﺎ ﺍﻷﻣﺔ ﺃﻭ ﺍﺗﺒﺎﻉ ﺩﻳﻦ‬
‫ﻭﻃﺎﺋﻔﺔ‪ .‬ﻭﺣﲔ ﻧﻘﻮﻝ "ﺍﳌﻠﻲ" ﻧﺴﺒﺔ ﺇﱃ "ﺍﳌﻠﹼﺔ" ﻓﺎﻟﻠﻔﻆ ﻳﻜﻮﻥ ﻣﺸﺒﻌﹰﺎ ﰲ ﻣﻌﻨﺎﻩ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﺘﻘﺎﻟﻴـﺪ ﻭﺍﳌﻮﺭﻭﺛـﺎﺕ‬
‫ﻭﺍﳋﺼﻮﺻﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﻌﺎﺋﺪﺓ ﺇﱃ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻓﻨﺮﺟﻮ ﻣﻦ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﻌﺬﺭﻧﺎ ﻣﱴ ﻣﺎ ﺃﻭﺭﺩﻧﺎﻫﺎ ﻛﻤـﺎ‬
‫ﻫﻲ ﺣﱴ ﻧﻮﰲ ﺑﺎﳌﺪﻟﻮﻝ ﺍﻟﺸﺎﻣﻞ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﺍﻥ ﻳﻔﻬﻤﻬﺎ ﻬﺑﺬﺍ ﺍﳌﻌﲎ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٨‬‬
‫ﺍﻟﺘﺮﻙ ﻭﺃﻫﻞ ﺍﻟﺼﻨﻌﺔ ﺍﻟﻌﻈﺎﻡ‪ .‬ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﳌﺘﻮﺷﺢ ﺑﺂﺛﺎﺭ ﺗﻘﺎﻟﻴﺪ ﺍﻟﺘﺼﻮﻑ ﰲ‬
‫ﺍﻷﺩﺏ‪ ،‬ﺍﺳﺘﻤﺮﺍﺭ ﻭﺩﻭﺍﻡ ﻟﻠﻤﺴﺘﻮﻯ ﺍﻟﺮﻓﻴﻊ ﺍﳌﻨﺘﻘﻞ ﺇﱃ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‬
‫ﻭﺍﳌﻨﺴﺎﺏ ﻣﻦ ﺑﲔ ﺃﻧﺎﻣﻞ ﳑﺜﻠﻴﻪ ﺧﺎﻟﺪ ﺿﻴﺎﺀ‪ ،‬ﻭﳏﻤﺪ ﻋﺎﻛﻒ‪ ،‬ﻭﳛﲕ ﻛﻤﺎﻝ‪،‬‬
‫ﻭﺭﻓﻴﻖ ﺧﺎﻟﺪ‪ ،‬ﻭﺭﺷﺎﺩ ﻧﻮﺭﻱ‪ ،‬ﻭﻳﻌﻘﻮﺏ ﻗﺪﺭﻱ‪ ،‬ﻭﺃﻣﺜﺎﳍﻢ‪ .‬ﻭﺃﺣﺴﺐ ﺃﻥ ﻫﺬﺍ‬
‫ﳏﺼﻠﺔ ﺗﺼﺪﻳﻖ ﺩﻗﻴﻖ ﻭﻋﻤﻴﻖ ﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺑﺄﻥ ﺣﻀﺎﺭﺓ ﺛﺮّﺓ ﻻ ﺗﻨﻘﻞ ﺇﱃ ﺍﻟﺰﻣﺎﻥ‬
‫ﺍﻟﻘﺎﺑﻞ ﺇﻻ ﺑﻠﺴﺎﻥ ﺑﻠﻴﻎ ﻣﻘﺘﺪﺭ ﻋﻠﻰ ﺑﻴـﺎﻥ ﻣﻀﺎﻣﻴﻨﻬﺎ‪ .‬ﻭﺃﻥ ﻟﻔﻀﻴﻠﺘﻪ ﰲ ﺍﻟﺘﺮﻛﻴﺔ‬
‫ﺗﺼﺮﻓﺎﺕ ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﻭﺗﺮﻛﻴﺒﺎﺕ ﻭﺍﺷﺘﻘﺎﻕ ﺃﻭﺻﺎﻑ ﻭﺃﲰﺎﺀ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺃﺯﻋﻢ ‪-‬ﺃﻧﺎ‬
‫ﺍﻟﻀﻌﻴﻒ‪ -‬ﺃﻥ ﺍﳊﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﻗﺎﻣﻮﺱ ﲟﻌﺎﱐ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﱵ ﻳﺴﺘﺨﺪﻣﻬﺎ‪ .‬ﻭﻣَﻦ‬
‫ﳝﺤّﺺ ﺁﺛﺎﺭﻩ ﲝﺜﹰﺎ ﻭﺗﺪﻗﻴﻘﺎﹰ‪ ،‬ﻋﻦ ﺩﺭﺍﻳﺔ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺳﻴﺠﺪ ﺗﺼﺮﻓﺎﺕ ﺫﺍﺗﻴﺔ‬
‫ﻭﻣﻔﺮﺩﺍﺕ ﺛﺮﻳﺔ ﰲ ﺃﺳﻠﻮﺑﻪ‪ .‬ﻭﺃﺯﻋﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻣﻮﺱ ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻨﺪﺍﺕ‬
‫ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺳﺎﺳﻴﺔ ﳋﺰﻳﻨﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﻋﺎﳌﻪ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﻭﺃﺧﺘﻢ ﻫﺬﺍ ﺍﻟﺘﻘﺪﱘ ﺑﺄﺑﻴﺎﺕ ﳌﻮﻻﻧـﺎ ﺟﻼﻝ ﺍﻟﺪﻳـﻦ ﺍﻟﺮﻭﻣﻲ )ﻣﺘﺮﲨﺔ(‪،‬‬
‫ﺃﺭﺍﻫﺎ ﻣﻌﱪﺓ ﻋﻦ ﳏﻮﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﺽ ﻛﻞ ﻳﻮﻡ‪،‬‬‫ﻣﺎ ﺃﺣﺴﻦ ﺃﻥ ﻬﺗﺎﺟﺮ ﻣﻦ ﺃﺭ ٍ‬
‫ﻣﺎ ﺃﲨﻞ ﺃﻥ ﲢﻂ ﰲ ﻣﻘﺎ ٍﻡ ﻛﻞ ﻳﻮﻡ‪،‬‬
‫ﻣﺎ ﺃﻃﻴﺐ ﺃﻥ ﺗﻨﺤﺪﺭ‪ ،‬ﺯﻻ ﹰﻻ ﺑﻼ ﲨﺪ ﻭﻻ ﻛﺪﺭ‪،‬‬
‫ﺃﻣﺲ‪ ،‬ﺭﺣﻠﺖ ﻧﻔﺴﻲ ﺍﳊﺒﻴﺒﺔ‪ ،‬ﺃﻣﺲ‪،‬‬
‫ﻓﺎﻟﻜﻼﻡ ﻛﻠﻪ ﻳﺮﺟﻊ ﺇﱃ ﺃﻣﺲ‪،‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻘﻮﻝ ﺷﻴﺌﹰﺎ ﺟﺪﻳﺪﹰﺍ ﺍﻵﻥ‪.‬‬

‫ﻋﻠﻲ ﺟﻮﻻﻕ‬
‫ﺇﺳﻄﻨﺒﻮﻝ ‪ /‬ﺃﺳﻜﺪﺍﺭ‬
‫ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ‪ /‬ﺳﻨﺔ ‪١٩٩٧‬‬

‫‪٩‬‬
 ‫ﺩﻧﻴﺎ ﰲ ﺭﺣﻢ ﺍﻟﻮﻻﺩﺓ‬

‫ﳝﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ ﰲ ﻋﺼﺮﻩ ﺍﻟﻘﺮﻳﺐ ﺍﻷﺧﲑ‪ ،‬ﺑﺄﺷﺪ ﺃﺯﻣﺔ ﻭﺍﺟﻬَﺘﻪ ﰲ‬
‫ﺗﺎﺭﳜﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻨﻤﻂ ﺍﻟﻔﻜﺮﻱ ﻭﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﺼﻨﺎﻋﺔ‬
‫ﻭﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻟﻘﺪ ﳒﺢ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺗﺄﺳﻴﺲ ﺃﻛﻤﻞ ﺇﺩﺍﺭﺓ‪ ،‬ﺗﻌﺠﺰ ﻋﻨﻬﺎ ﻣﺪﺍﺭﻙ ﺍﻟﺘﺼﻮﺭ‬
‫ﺍﻹﻧﺴﺎﱐ‪ ،‬ﳌﹼﺎ ﻛﺎﻧﻮﺍ ﺯﻣﻨﹰﺎ ﺃﺷﺪ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﲤﺴﻜﹰﺎ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﺃﻗﻮﻯ ﺍﻟﻨﺎﺱ ﺍﻟﺘﺰﺍﻣﹰﺎ‬
‫ﺑﺎﻷﺧﻼﻕ‪ ،‬ﻭﺃﺳﻠﻤﻬﻢ ﺃﻋﺮﺍﻓﹰﺎ ﻭﺗﻘﺎﻟﻴﺪ‪ ،‬ﻭﺃﺟﺪﺭﻫﻢ ﺑﻘﻴﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺴﻌﺔ ﺃﻓﻘﻬﻢ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭُﻧﻈﹸﻤﻬﻢ ﺍﻟﻔﻜﺮﻳﺔ‪ .‬ﺫﻟﻚ‪ ،‬ﲟﻌﺎﻳﺸﺘﻬﻢ ﻟﻠﺪﻳﻦ ﻣﻦ ﻏﲑ‬
‫ﺧﻠﻞ‪ ،‬ﻭﺑﻜﻤﺎﻝ ﺃﺧﻼﻗﻬﻢ‪ ،‬ﻭﻋﻘﻠﻬﻢ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺳﺒﻘﻬﻢ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﻋﺼﺮ‪.‬‬
‫ﻭﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﳝﺪﻭﺍ ﺳﻠﻄﺔ ﺇﺩﺍﺭﻬﺗﻢ ‪-‬ﰲ ﻇﻞ ﺍﻷﻋﻤﺪﺓ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺍﻹﳍﺎﻡ ﻭﺍﻟﻌﻘﻞ‬
‫ﻭﺍﻟﺘﺠﺮﺑﺔ‪ -‬ﻣﻦ ﺟﺒﺎﻝ ﺑﲑﻳﻨﺔ ﺇﱃ ﺍﶈﻴﻂ ﺍﳍﻨﺪﻱ‪ ،‬ﻭﻣﻦ ﻗﺎﺯﺍﻥ ﺇﱃ ﺍﻟﺼﻮﻣﺎﻝ‪ ،‬ﻭﻣﻦ‬
‫ﻭﺑﻮﺍﺗﻴﻴﻪ)‪ (١‬ﺇﱃ ﺳﺪ ﺍﻟﺼﲔ‪ ...‬ﻭﺃﺣﻴﻮﺍ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﰲ ﻋﻬﺪﻬﺗﻢ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺴﺎﺣﺔ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﺑﺄﻧﻈﻤﺔ ﻣﺘﺨﻴﻠﺔ ﰲ ﺍﳌﺜﺎﻟﻴﺎﺕ‪ ،‬ﺣﱴ ﺟﻌﻠﻮﺍ ﺍﻟﺪﻧﻴﺎ ﺑُﻌﺪﹰﺍ ﻣﻦ‬
‫ﺃﺑﻌﺎﺩ ﺍﳉﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺯﻣﻦ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﲤﺮ ﺑﺄﺣﻠﻚ ﺍﻟﻌﺼﻮﺭ ﻇﻠﻤﺔ‪.‬‬
‫ﻭﻣﻦ ﺃﺷﺪ ﻣﺎ ﻳﺆﱂ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﻗﺪ ﺍﺑﺘﻌﺪ ﻋﻦ ﺍﶈﺮﻛﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﻘﻴﻢ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺭﻓﻌﺖ ﻫﺎﻣﺘﻪ ﻗﺮﻭﻧﺎ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻗﻊ ﺃﺳﲑﹰﺍ ﰲ ﻗﻴﻮﺩ ﺍﳉﻬﻞ ﻭﺍﻻﳓﻼﻝ‬
‫ﺍﻷﺧﻼﻗﻲ ﻭﺍﳋﺮﺍﻓﺔ ﻭﺍﻷﻫﻮﺍﺀ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﳉﺴﻤﺎﻧﻴﺔ‪ ،‬ﻓﺎﳓﺪﺭ ﻣﻦ ﻫﻨﺎ ﺇﱃ ﻣﻬﺎﻭﻱ‬
‫ﺍﻟﻈﻼﻡ ﻭﺍﳋﺴﺮﺍﻥ‪ ،‬ﻭﺍﳓﺪﺭ ﻣﻦ ﻫﺎﻭﻳﺔ ﺇﱃ ﻫﺎﻭﻳﺔ‪ ...‬ﻣﺒﻌﺜﺮﺍﹰ‪ ،‬ﻛﺤﺒﺎﺕ ﺍﳌﺴﺒﺤﺔ‬
‫ﺇﺫﺍ ﺍﻧﻔﺮﻁ ﺧﻴﻄﹸﻬﺎ‪ ،‬ﺃﻭ ﻛﺼﻔﺤﺎﺕ ﻛﺘﺎﺏ ﺍﳓﻞ ﻋﻘﺪُﻫﺎ‪ ،‬ﻣﻬﺎﻧﹰﺎ ﲢﺖ ﺍﻷﻗﺪﺍﻡ‪...‬‬
‫ﻣﻬﺰﻭﺯﹰﺍ ﻭﻣﺰﻋﺰﻋﺎﹰ‪ ،‬ﻛﺪﺣﻪ ﻫﺒﺎﺀ ﻭﻛﻔﺎﺣﻪ ﻋﻘﻴﻢ‪ ،‬ﻣﻘﺼﻮﻡ ﺍﻟﻈﻬﺮ ﺑﺄﻟﻒ ﺗﻔﺮﻕ‬

‫)‪ (١‬ﺑﲑﻳﻨﺔ‪ :‬ﺳﻠﺴﺔ ﺟﺒﺎﻝ ﺑﲔ ﻓﺮﻧﺴﺎ ﻭﺇﺳﺒﺎﻧﻴﺎ‪ .‬ﻭﻗﺎﺯﺍﻥ‪ :‬ﻋﺎﺻﻤﺔ ﲨﻬﻮﺭﻳﺔ ﺗﺎﺗﺎﺭﺳﺘﺎﻥ ﺫﺍﺕ ﺍﳊﻜﻢ ﺍﶈﻠﻲ ﰲ ﺭﻭﺳـﻴﺎ‪،‬‬
‫ﻭﺍﳌﺪﻳﻨﺔ ﻋﻠﻰ ﻬﻧﺮ ﺍﻟﻔﻮﻟﻐﺎ‪ .‬ﻭﺑﻮﺍﺗﻴﻴﻪ ﻣﺪﻳﻨﺔ ﰲ ﻓﺮﻧﺴﺎ ﺍﺷﺘﻬﺮﺕ ﲟﻌﺮﻛﺔ ﺑﻼﻁ ﺍﻟﺸﻬﺪﺍﺀ‪).‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١٠‬‬
‫ﻭﲤﺰﻕ‪ ...‬ﺣﺎﺋﺮﹰﺍ ﺣﱴ ﺍﻟﺒﻠﻪ ﺇﺫ ﻳﻐﻨّﻲ ﺃﻧﺎﺷﻴﺪ ﺍﳊﺮﻳﺔ ﻭﺻﺪﺭﻩ ﻳﺘﺸﻈﻰ ﺃﻧﻴﻨﹰﺎ ﰲ‬
‫ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻷﺳﺮ ﻋﺎﺭﹰﺍ‪ ...‬ﺃﻧﺎﻧﻴﹰﺎ ﺑﻼ ﻫﻮﻳﺔ‪ .‬ﺃﻋﻠﻦ ﺍﻟﻌﺼﻴﺎﻥ ﻋﻠﻰ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ‬
‫ﻣﺘﻤﺮﺩﺍ ﻋﻠﻰ ﺍﻷﻓﻜﺎﺭ ﺍﶈﻈﻮﺭﺓ)!( ﻟﻜﻨﻪ ﺻﺎﺭ ﺑﺎﺋﺴﹰﺎ ﺃﺷﺪ ﻣﻦ ﺍﻟﺒﺆﺱ ﻧﻔﺴﻪ‬
‫ﺗﻨﻬﺸﻪ ﳐﺎﻟﺐ ﻛﺜﲑ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﶈﻈﻮﺭﺓ ﺍﻷﺧﺮﻯ‪ ...‬ﺑﻞ ﻣﻄﻠ ِﻖ ﺍﳌﺴﺎﺱ ﻬﺑﺎ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺇﳝﺎ ًﺀ!‬
‫ﺸ َﺪ ِﻩ ﺍﻟﻘﺎﺳﻴﺔ ﺍﻷﺧﲑﺓ ﻫﺬﻩ ﱂ ﺗﺪﻡ ﺃﻣﺪﺍﹰ‪ ،‬ﺭﻏﻤﹰﺎ ﻋﻦ ﺍﻟﺴﺮﺍﻕ ﰲ‬
‫ﻟﻜﻦ ﻣﺪﺓ ﺍﻟ َ‬
‫ﺍﳋﺎﺭﺝ‪ ،‬ﻭﺃﻛﻠﺔ ﺍﻟﺴﱡﺤﺖ ﻭﺍﳊﺮﺍﻡ ﰲ ﺍﻟﺪﺍﺧﻞ‪ .‬ﻓﺎﻟﻴﻮﻡ ﳜﻮﺽ ﺍﳌﺴﻠﻤﻮﻥ ‪-‬ﻭﻫﻢ‬
‫ﺧُﻤﺲ ﺍﻟﺒﺸﺮﻳﺔ‪ -‬ﻛﻔﺎﺡ ﺍﻻﻧﺒﻌﺎﺙ ﰲ ﻛﻞ ﺃﺭﺽ‪ ،‬ﻭﻳﻨﺎﺿﻠﻮﻥ ﻟﻠﺨﻼﺹ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻷﺳﺮ ﺍﻟﻠﻌﲔ‪ .‬ﻭﺇﻥ ﺗﻌﺮﺿﻬﻢ ‪-‬ﰲ ﺍﻟﺴﻨﲔ ﺍﻷﺧﲑﺓ ﺧﺎﺻﺔ‪ -‬ﻛﻞ ﺻﺒﺎﺡ ﳌﺼﻴﺒﺔ‪،‬‬
‫ﻭﻛﻞ ﻣﺴﺎﺀ ﻟﻨﻜﺒﺔ‪ ،‬ﺃﻋﺎﻬﻧﻢ ﻋﻠﻰ ﻓﺘﻞ ﺣﺒﻠﻬﻢ ﺍﻟﺮﻭﺣﻲ ﻭﻫﺮﻭﻋﻬﻢ ﺇﱃ ﺍﷲ ﻭﺷﺪ‬
‫ﻋﺰﳝﺔ ﻛﻔﺎﺣﻬﻢ‪.‬‬
‫ﻭﻟﻘﺪ ﺗﻨﻔﺴﻨﺎ ﳓﻦ ﻫﻮﺍﺀ "ﺍﳊﻖ ﻳﻌﻠﻮ ﻭﻻ ُﻳﻌﻠﻰ ﻋﻠﻴﻪ")‪ (١‬ﺷﻬﻴﻘﹰﺎ ﻭﺯﻓﲑﺍﹰ‪،‬‬
‫ﻭﻓﺘﺤﻨﺎ ﻋﻴﻮﻧﻨﺎ ﻭﺃﻏﻤﻀﻨﺎﻫﺎ ﻋﻠﻰ ﴿ﻭَﺍﹾﻟﻌَﺎﻗِﺒﺔﹸ ِﻟ ﹾﻠ ُﻤﱠﺘ ِﻘﲔَ﴾)ﺍﻷﻋﺮﺍﻑ‪ (٢٨:‬ﺣﱴ ﰲ‬
‫ﺃﺣﻠﻚ ﺍﳌﺮﺍﺣﻞ ﻇﻠﻤﺔ‪ ،‬ﺫﻟﻚ ﺑﻔﻀﻞ ﺗﻮﺍﻓﻖ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻣﻊ ﻃﺒﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺇﻋﺎﻧﺘﻪ ﻋﻠﻰ ﺍﺭﺗﻘﺎﺋﻪ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﲰﻮﻕ ﺩﻳﻨﻨﺎ ﺍﳉﻠﻴﻞ ﺇﱃ ﺫﺭﻭﺓ ﻻ ﺗﻄﺎﻝ‬
‫ﰲ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ‪ ...‬ﻭﱂ ﻧﺴﻘﻂ ﺃﺑـﺪﹰﺍ ﰲ ﺍﻟﻴﺄﺱ ﻭﺍﻻﻧﻜﺴﺎﺭ‪.‬‬
‫ﻓﻜﻴﻒ‪ ،‬ﻭﺍﻟﺘﺴﺎﺭﻉ ﻣﻄﺮﺩ ﰲ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻹﺳـﻼﻡ ﰲ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﻓﺌﺔ‪ ،‬ﻭﰲ‬
‫ﺩﺍﺋﺮﺓ ﺗﺘﺴﻊ‪ ،‬ﻣﻦ ﺃﻣﺮﻳﻜﺎ ﺇﱃ ﺁﺳـﻴﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻻﺳﻜﻨﺪﻧﺎﻓﻴﺔ ﺇﱃ ﺍﺳﺘﺮﺍﻟﻴﺎ‪،‬‬
‫ﺣﱴ ﺻﺎﺭ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻐﻞ ﺍﻟﺸﺎﻏﻞ؟‬
‫ﻓﻤﻊ ﺍﳌﺴﺎﻋﻲ ﺍﻟﱵ ﺗﺬﻫﻞ ﺍﻟﻌﻘﻞ ﳌﺬﺍﻫﺐ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﺘﻨﻮﻋﺔ ﻭﻣﻨﻈﻤﺎﻬﺗﻢ‬
‫ﺍﻟﻜﺜﲑﺓ‪ ،‬ﱂ ﲢﻆ ﺍﻟﻜﻨﻴﺴﺔ ﺑﻌُﺸﺮ ﻣﺎ ﺣﻈﻲ ﺑـﻪ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﻭﺍﻻﻫﺘﻤﺎﻡ‪.‬‬

‫)‪" (١‬ﺍﻹﺳﻼﻡ ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻰ"‪ .‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﻟﻀﻴﺎﺀ ﰲ ﺍﳌﺨﺘﺎﺭﺓ ﻭﺍﻟﺮﻭﻳﺎﱐ ﻋﻦ ﻋﺎﺋﺪ ﺑﻦ ﻋﻤﺮ ﻭﺍﳌﺰﱐ ﺭﻓﻌـﻪ‪،‬‬
‫ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻣﻌﺎﺫ ﺭﻓﻌﻪ‪ ،‬ﻭﻋﻠﻘﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ .‬ﻭﺍﳌﺸﻬﻮﺭ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ ﺯﻳﺎﺩﺓ )ﻋﻠﻰ( ﺁﺧﺮﺍﹰ‪،‬‬
‫ﺑﻞ ﻫﻲ ﺭﻭﺍﻳﺔ ﺃﲪﺪ‪ .‬ﻭﺍﳌﺸﻬﻮﺭ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ‪ :‬ﺍﳊﻖ ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻰ ﻋﻠﻴﻪ )ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪.(١٢٧/١‬‬

‫‪١١‬‬
‫ﻓﻴﺨﺘﺎﺭ ﻣﺌﺎﺕ ﺍﻵﻻﻑ ﻛﻞ ﺳﻨﺔ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻭﻳﻠﺠﺆﻭﻥ ﺇﱃ ﻧﻮﺭ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰲ‬
‫ﺍﻟﻘﺎﺭﺍﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﻭﻋﻲ ﻭﻋﻦ ﻋﻠﻢ ﺑﺄﻬﻧﻢ ﺳﻴﺤﺎﺭَﺑﻮﻥ ﺑﺎﳉﻮﻉ ﻭﺍﻟﻔﻘﺮ‪.‬‬
‫ﺭﺟﺎﺅﻧﺎ ﺍﻟﻮﻃﻴﺪ ﺍﳌﻨﺘﻈﺮ ﺃﻥ ﻧﺸﻬﺪ‪ ،‬ﻗﺮﻳﺒﹰﺎ ‪-‬ﺇﻥ ﱂ ﻧﻨﻘﺾ ﻋﻬﺪ ﺍﻟﻮﻓﺎﺀ ﻣﻊ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ -‬ﻣﻌﺎﱐ ﺳﻮﺭﺓ ﺍﻟﻨﺼﺮ ﺑﻌﻈﻤﺘﻬﺎ ﻭﻫﻴﺒﺘﻬﺎ‪ ،‬ﻛﺮّﺓ ﺃﺧﺮﻯ‪ ...‬ﻭﺃﻥ ﺗﺮﻓﺮﻑ‬
‫ﺭﺍﻳﺎﺕ ﺍﻹﳝﺎﻥ ﻭﺍﻷﻣﻞ ﻭﺍﻷﻣﻦ‪ ،‬ﻓﺎﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﳊﺒﻮﺭ‪ ،‬ﰲ ﻇﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺮﺓ‬
‫ﺃﺧﺮﻯ‪ ...‬ﻭﺃﻥ ﺗﺘﻌﺮﻑ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻋﻠﻰ ﻧﻈﺎﻡ ﻋﺎﳌﻲ ﺟﺪﻳﺪ ﻓﻮﻕ‬
‫ﻣﺎ ﺗﺘﺨﻴﻞ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﻔﻴﺪ ﻛﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺗﺴﻊ ﻓﻄﺮﺗﻪ ﻭﺃﻓﻖ ﻓﻜﺮﻩ‪ ،‬ﻣﻦ‬
‫ﺗﻠﻚ ﺍﻟﻨﺴﺎﺋﻢ ﺍﳌﻨﻌﺸﺔ‪.‬‬

‫‪١٢‬‬
 ‫ﻭﺍﺭﺛﻮ ﺍﻷﺭﺽ‬

‫ﺍﻟﺪﻧﻴﺎ ﺗﺪﻭﺭ‪ ،‬ﻭﺗﺪﻭﺭ‪ .‬ﻭﻛﻠﻤﺎ ﺩﺍﺭﺕ‪ ،‬ﺗﻨﺴﺤﺐ ﺇﱃ ﹶﻓﻠﹶﻜﻬﺎ ﺍﻷﺻﻞ‪ .‬ﻓﻬﻞ‬

‫ﻭﺍﺭﺛﻮ ﺍﻷﺭﺽ ﺍﳊﻘﻴﻘﻴﻮﻥ ﺟﺎﻫﺰﻭﻥ ﻻﺳﺘﺮﺩﺍﺩ ﻣﲑﺍﺛﻬﻢ ﺍﻟﺬﻱ ﺃﺿﺎﻋﻮﻩ‪ ،‬ﻓﺨﻄﻔﻪ‬
‫ﻏﲑُﻫﻢ ﻗﺒﻞ ﻣﺪﺓ؟ ﺇﻥ ﺍﳊﻖ ﺍﻷﻭﻝ ﺷﻲﺀ‪ ،‬ﻭﺍﳊﻖ ﺍﳌﺴﺘﻠﻢ ﺑﺎﻟﺘﻤﺜﻴﻞ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬
‫ﻓﺎﳊﻖ ﺇﻥ ﱂ ﻳُ َﻤﺜﹼﻞ ﺣﺴﺐ ﻣﻘﺎﻳﻴﺲ ﻗﻴَﻤﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﳝﻜﻦ ﺃﻥ ﻳُﺴﺘﺮﺩ ﰲ ﻛﻞ‬
‫ﺴﻠﱠﻢ ﺇﱃ‬
‫ﻭﻗﺖ‪ ،‬ﻭﺇﻥ ﻣُﻨﺢ ﺍﺑﺘﺪﺍ ًﺀ ﻷﻣﺔ ﻣﻌﻴﻨﺔ َﻭ َﺟ ْﻤ ٍﻊ ﻣﻌﲔ‪ ...‬ﻓﻴُﺴﺘَﺮﺩ ﻣﻨﻬﻢ‪ ،‬ﻭُﻳ َ‬
‫ﻣﻦ ﻳﻜﻮﻧﻮﻥ ﺍﻷﺳﺒﻖ ﻭﺍﻷﻓﻀﻞ ﻧﺴﺒﻴﹰﺎ ﰲ ﺍﳋﲑ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻨﺸﺄ ﺍﳌﻤﺜﻠﻮﻥ‬
‫ﺍﳊﻘﻴﻘﻴﻮﻥ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻔﺮﻗﺎﻥ ﺍﻟﺒﺪﻳﻊ ﺍﻟﺒﻴﺎﻥ‪َ ﴿ :‬ﻭﹶﻟ ﹶﻘ ْﺪ ﹶﻛَﺘْﺒﻨَﺎ ﻓِﻲ ﺍﻟ ﱠﺰﺑُﻮ ِﺭ ﻣِﻦ َﺑ ْﻌ ِﺪ‬
‫ﻱ ﺍﻟﺼﱠﺎِﻟﺤُﻮ ﹶﻥ﴾)ﺍﻷﻧﺒﻴﺎﺀ‪ (١٠٥:‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺮﺩﺩ‬ ‫ﺽ َﻳ ِﺮﹸﺛﻬَﺎ ِﻋﺒَﺎ ِﺩ َ‬
‫ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ ﹶﺃﻥﱠ ﺍﻷ ْﺭ َ‬
‫ﺍﻣﺮﺅ ﰲ ﺗﻮﻗﻊ ﳎﻲﺀ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻫﻮ ﻭﻋﺪ ﺍﷲ ﺍﳌﺆﻛﹼﺪ‪ .‬ﻭﻟﻦ ﺗﻨﺤﺼﺮ ﻫﺬﻩ‬
‫ﺍﻟﻮﺭﺍﺛـﺔ ﺑﺎﻷﺭﺽ ﻭﺣﺪﻫﺎ‪ ...‬ﺫﻟﻚ‪ ،‬ﺑﺄﻥ ﻣَﻦ ﻳـﺮﺙ ﺍﻷﺭﺽ ﻭﳛﻜﻤﻬﺎ‪ ،‬ﳛﻜﻢ‬
‫ﻋﻤﻖ ﺍﻟﻔﻀﺎﺀ ﻭﺍﻟﺴﻤﺎﺀ ﺃﻳﻀﹰﺎ‪ .‬ﺇﺫﻥ ﻫﻲ ﺣﺎﻛﻤﺔ ﰲ ﺍﻟﻜﻮﻥ ﻛﺬﻟﻚ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ‬
‫ﺐ‬
‫ﻫﺬﻩ ﺍﳊﺎﻛﻤﻴﺔ ﺑﺎﻟﻨﻴﺎﺑﺔ ﻭﺍﳋﻼﻓﺔ‪ ،‬ﻓﺤﻴﺎﺯﺓ ﺧﺼﺎﻝ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺻﺎﺣ ُ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺍﳊﻖ‪ ،‬ﻻﺯﻣﺔ ﻭﺿﺮﻭﺭﻳﺔ‪ .‬ﺑﻞ ﻳﺼﺢ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺗﻠﻚ ﺍﻟﺮﺅﻳﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﻳﺘﺤﻘﻖ ﺑﻘﺪﺭ ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻭﻣﻌﺎﻳﺸﺘﻬﺎ‪.‬‬
‫ﺙ ﻋﻤﻦ ﺍﺩﻋﻰ ﻭﺭﺍﺛﺔ ﺍﻷﺭﺽ ﺍﳊﻘﻴﻘﻴﺔ ﰲ‬ ‫ﻚ ﺍﳌﻠﻚ ﺍﳊ ﱡﻖ ﺍﻹﺭ ﹶ‬
‫ﻭﻟﺌﻦ ﺣﺮّﻡ ﻣﺎﻟ ُ‬
‫ﻣﺮﺣﻠﺔ ﺗﺎﺭﳜﻴﺔ ﻛﺜﻴﻔﺔ ﺑﺎﻟﻀﺒﺎﺏ ﻭﺍﻟﺪﺧﺎﻥ‪ ،‬ﻷﻬﻧﻢ ﱂ ﻳﺒﺬﻟﻮﺍ ﺍﳉﻬﺪ ﺍﻟﻼﺋﻖ ﺑﺎﻟﻮﺭﺍﺛﺔ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﻓﺈﻥ ﺍﳋﻼﺹ ﻣﻦ ﻫﺬﺍ ﺍﳊﺮﻣﺎﻥ ﻳﺒﺪﺃ ﻣﻦ ﺍﻟﻠﺠﻮﺀ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‬
‫ﳎﺪﺩﹰﺍ‪.‬‬
‫ﻟﻘﺪ ﻭﻋﺪ ﺍﷲ ﺑﺈﺭﺙ ﺍﻷﺭﺽ ﻟﻠﺼﺎﳊﲔ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ...‬ﻭﻫﻢ ﳑﺜﻠﻮ ﺍﻟﺮﻭﺣﻴﺔ‬
‫ﺍﶈﻤﺪﻳﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺍﳌﻨﺸﻐﻠﻮﻥ ﺑﺎﻻﲢﺎﺩ ﻭﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﺍﳌﺪﺭﻛﻮﻥ ﻷﺣﻮﺍﻝ‬
‫‪١٣‬‬
‫ﻋﺼﺮﻫﻢ‪ ،‬ﺍﳌﺴﻠﺤﻮﻥ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻦ‪ ،‬ﺍﳌﻘﻴﻤﻮﻥ ﳌﻴﺰﺍﻥ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ‪ .‬ﺍﳊﺎﺻﻞ‪ ،‬ﻫﻮ‬
‫ﻭﻋﺪ ﻟﻌﻘﺒﺎﻥ ﺍﻟﺮﻭﺡ ﻭﻟﻠﻤﻌﲎ ﺍﻟﺬﻱ ﻳﺪﻭﺭﻭﻥ ﺑﻪ ﰲ ﻣﺪﺍﺭ ﳒﻮﻡ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻨﺒﻮﻳﺔ‪،‬‬
‫ﺠ َﺪ‬
‫ﻼ َﻭﹶﻟ ْﻦ َﺗ ِ‬
‫ﷲ َﺗْﺒ ِﺪﻳ ﹰ‬
‫ﺠ َﺪ ِﻟﺴُﱠﻨ ِﺔ ﺍ ِ‬
‫ﻭﺳﺎﺩﺗﻨﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‪ .‬ﺇﻧﻪ ﺳﻨﺔ ﺍﷲ‪﴿ ...‬ﹶﻓﹶﻠ ْﻦ َﺗ ِ‬
‫ﺤ ِﻮﻳﻼﹰ﴾)ﻓﺎﻃﺮ‪ (٤٣:‬ﺳّﻨﺔ ﺛﺎﺑﺘﺔ "ﻭﺷﺮﻳﻌﺔ ﻓﻄﺮﻳﺔ" ﻟﻦ ﺗﺘﻐﲑ‪.‬‬ ‫ﷲ َﺗ ْ‬
‫ِﻟﺴُﱠﻨ ِﺔ ﺍ ِ‬
‫ﻓﻴﻠﺰﻡ ﻟﻮﺭﺍﺛﺔ ﺍﻷﺭﺽ ﺍﻟﺴﻌﻲ ﺍﳉـﺎﺩ ﰲ ﺍﻟﺼﺎﳊﺎﺕ ﺍﺑﺘﺪﺍ ًﺀ‪ .‬ﲟﻌﲎ ﻣﻌﺎﻳﺸﺔ‬
‫ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴـﻨﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﻹﺳﻼﻡ ﺇﺣﻴﺎ ًﺀ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﰒ ﺍﺣﺘﻮﺍﺀ‬
‫ﻋﻠﻮﻡ ﺍﻟﻌﺼﺮ ﻭﻓﻨﻮﻧﻪ‪ .‬ﻭﻟﻨﺘﺬﻛﺮ ﺩﺍﺋﻤﹰﺎ ﺃﻥ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﱵ ﻻ ﺗﻠﺘﻔﺖ ﺇﱃ "ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻟﻔﻄﺮﻳﺔ" ﺍﳌﺘﺠﻠﻴﺔ ﻣﻦ "ﺍﻟﻘﺪﺭﺓ" ﻭ"ﺍﻹﺭﺍﺩﺓ"‪ ،‬ﻭﺇﱃ "ﳎﻤﻮﻋﺔ" ﺍﻟﻘﻮﺍﻧﲔ ﺍﻹﳍﻴﺔ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺻﻔﺔ "ﺍﻟﻜﻼﻡ" ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺇﻥ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﺗﺘﻌﺮﺽ ﺇﱃ‬
‫ﺍﻟﺘﺒﺪﻝ ﺩﺍﺧﻠﻴﺎ ﰲ ﺣﻴﺎﻬﺗﺎ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻣﺼﲑﻫﺎ ﺇﱃ ﺍﳋﺬﻻﻥ ﻏﺪﺍﹰ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻇﺎﻫﺮ ﹰﺓ‬
‫ﺍﻟﻴﻮﻡ‪ .‬ﻫﻮ ﺫﺍ ﺍﻟﺘﺎﺭﻳﺦ ‪-‬ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﲟﻘﱪﺓ ﻟﻸﻣﻢ ﺍﳌﻨﻘﺮﺿﺔ‪ -‬ﻳﺼﺮﺥ ﻋﺎﻟﻴﺎ ﺑﺼﻮﺕ‬
‫ﺴ ِﻬ ْﻢ﴾)ﺍﻟﺮﻋﺪ‪ (١١:‬ﺍﻟﺘﺂﻛﻞ‬
‫ﺍﳊﻘﻴﻘﺔ‪ِ﴿ :‬ﺇﻥﱠ ﺍﷲ ﻻ ُﻳ َﻐِّﻴ ُﺮ ﻣَﺎ ِﺑ ﹶﻘ ْﻮ ٍﻡ َﺣﺘﱠﻰ ُﻳ َﻐِّﻴﺮُﻭﺍ ﻣَﺎ ِﺑﺄﹶﻧﻔﹸ ِ‬
‫ﺍﻟﺮﻭﺣﻲ ﻭﺍﳌﻌﻨﻮﻱ ﰲ ﻋﺎﱂ ﺍﻟﺪﺍﺧﻞ ﺍﻟﺬﺍﰐ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻳﻮﺻﻞ ﺇﱃ ﺍﻧﻘﻄﺎﻉ ﺍﻷﻧﻌﻢ‬
‫ﺍﻹﳍﻴﺔ ﻋﻨﻪ‪ .‬ﻫﺬﻩ ﺍﻵﻳـﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺬﻛﹼﺮﻧﺎ ﺑﻘﺎﻋﺪﺓ ﻣﻬﻤﺔ ﰲ ﺍﻟﻈﻬﻮﺭ ﻭﺍﳋﺬﻻﻥ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻌﺰ ﻭﺍﻟﺬﻝ‪ ،‬ﻭﲢﺪﺩ ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﺍﳍﺎﺋﻞ ﰲ ﻣﺴﻠﻤﻲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ‪.‬‬
‫ﻭﻟﻌﻠﻨﺎ ﻧﻮﺟﺰ ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﺑﺎﻟﺘﺂﻛﻞ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺍﳌﺴﻠﻤﲔ ﲨﻴﻌﹰﺎ ﰲ ﺑﻨﺎﺋﻬﻢ‬
‫ﺍﻟﺪﺍﺧﻠﻲ ﻣﻦ ﺣﻴﺚ ﺍﳊﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﲣﻠﻔﻬﻢ ﲟﺮﺍﺣﻞ ﻃﻮﻳﻠﺔ ﻋﻦ ﺍﻟﻌﺼﺮ‬
‫ﰲ ﺑﻨﺎﺋﻬﻢ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﺳﻮﺍ ٌﺀ ﻋﻠﻴﻨﺎ ﰲ ﺍﳊﺎﺻﻞ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﺘﺂﻛﻞ‬
‫ﺃﻭ ﺍﻟﺘﺨﻠﻒ ﻫﻲ ﺍﳌﻮﺍﻧﻊ ﺍﳋﺎﺭﺟﻴﺔ ﺍﳌﺘﺘﺎﻟﻴﺔ ﻣﻨﺬ ﻗﺮﻥ ﺃﻭ ﻗﺮﻧﲔ‪ ،‬ﺃﻭ ﻫﻲ ﺟﻬﻠﻨﺎ‬
‫ﻭﺿﻌﻔﻨﺎ ﻭﻋﺠﺰﻧﺎ‪ .‬ﻟﻜﻦ ﺍﻟﺜﺎﺑﺖ ﻫﻮ ﺃﻥ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﺗﻨـﺰﻑ ﺍﻟﺪﻡ ﰲ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﻷﺧﲑﺓ‪ ،‬ﻭﺗﺒﺪﻭ ﻏﲑ ﻣﺒﺎﻟﻴﺔ ﲟﺼﺎﺩﺭ ﻗﻮﻬﺗﺎ ﺍﻟﱵ ﻬﺑﺎ ﺍﻧﺘﺼﺒﺖ ﻋﻠﻰ ﻗﺪﻣﻴﻬﺎ ﻭﺟﻌﻠﺘﻬﺎ‬
‫ﰲ ﻋﺰﻫﺎ ﻭﺍﺭﺛﺔ ﺍﻷﺭﺽ ﺣﻘﹰﺎ ﻭﺻﺪﻗﹰﺎ‪.‬‬
‫ﺃﺭﺟﻮﻛﻢ ﺍﻟﺘﻔﻜﺮ ﻣﻠﻴﹰﺎ‪ .‬ﻫﻞ ﳒﺮﺃ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﺍﺩّﻋﻮﺍ ﲤﺜﻴﻞ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﻣﺮﺣﻠﺔ ﺗﻌﻴﺴﺔ ﻣﻦ ﺣﻴﺎﺓ ﺷﻌﺒﻨﺎ ﻫﻢ ﺃﺻﺤﺎﺏ ﺣﻴﺎﺓ ﻗﻠﺒﻴﺔ ﻭﺭﻭﺣﻴﺔ ﻋﻤﻴﻘﺔ‬

‫‪١٤‬‬
‫ﺍﻟﻐﻮﺭ ﲟﻘﺎﻳﻴﺲ ﺍﻷﻭﺍﺋﻞ؟ ﻭﻫﻞ ﻧﺸﻬﺪ ﺃﻥ ﻣﺴﻠﻤﻲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﻛﺎﻧﻮﺍ ﰲ ﺗﻮﺗﺮ‬
‫ﻭﺍﻧﺸﺪﺍﺩ ﻭﲪﺎﺱ ﻣﻦ ﺃﺟﻞ ﺩﳝﻮﻣﺔ ﳕﻂ ﺍﳊﻴﺎﺓ ﻟﻠﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺑﻠﻪ ﺍﻟﺮﻏﺐ ﺇﱃ‬
‫ﺣﻴﺎﺓ ﻛﺤﻴﺎﺓ ﺍﻟﺼﺤﺎﺑﺔ؟ ﻛﻢ ﻭﺟﻬﹰﺎ ﻬﺑﻴﹰﺎ ﻧﻠﻘﻰ ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﳜﺘﺎﺭ ﺃﻥ ﳝﻮﺕ‬
‫ﻼ‪" :‬ﺇﻣﺎ ﺍﻟﺪﻭﻟﺔ ﰲ‬
‫ﻼ ﻛﻤﺎ ﰲ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﺳﺎﺭ ﻣﺜ ﹰ‬ ‫ﻋﺰﻳﺰﹰﺍ ﻋﻠﻰ ﺃﻥ ﻳﻌﻴﺶ ﺫﻟﻴ ﹰ‬
‫)‪(١‬‬
‫ﺍﻷﳎﺎﺩ ﺃﻭ ﺍﻟﻐِﺮﺑـﺎﻥ ﻋﻠﻰ ﺍﻷﺟﺴﺎﺩ؟" ﻭﻛﻢ ﺭﻭﺣﹰﺎ ﻣﻨﻮﺭﹰﺍ ﱂ ﻳﺴﺘﺴﻠﻢ ﺃﺑﺪﹰﺍ‬
‫ﻷﻋﺪﺍﺋﻨﺎ ﻭﱂ ﳛﺪ ﻣﻄﻠﻘﹰﺎ ﻋﻦ ﺍﺳﺘﻘﺎﻣﺔ ﺩﺭﺑﻪ؟‬
‫ﻭﺇﻥ ﺿﻌﻒ ﺍﻹﺩﺍﺭﺓ ﻭﺭﺟﺎﳍﺎ ﺧﺎﺻﺔ‪ ،‬ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻳﻮﺭﺙ ﺣﺮﻗﺔ ﰲ‬
‫ﺍﻟﻔﺆﺍﺩ ﻭﻏﺼﺔ ﰲ ﺍﳊﻠﻖ‪ .‬ﻓﻘﺪ ﻋﺠﺰﻧﺎ ﻋﻦ ﺇﻧﻘﺎﺫ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺍﻟﻌﻴﺶ ﲢﺖ‬
‫ﺍﻟﻮﺻﺎﻳﺔ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﳛﺮﻡ ﻋﻠﻴﻨﺎ ﺍﳊﻴﺎﺓ ﲢﺖ ﻭﻃﺄﺓ ﺍﻟﻮﺻﺎﻳﺔ‪ .‬ﺃﻧﻨﻜﺮ ﺃﻧﻨﺎ ﻧﺘﺬﻟﻞ ﻋﻠﻰ‬
‫ﺃﻋﺘﺎﺏ ﺍﻟﻈﺎﳌﲔ ﺍﻟﺬﻳﻦ ﻳﺴﺤﻘﻮﻧﻨﺎ ﺑﺘﺤﻜﻤﻬﻢ؟ ﻭﻫﻞ ﻧـﺰﻋﻢ ﺑﺄﻧﻨﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ‬
‫ﻧﺴﺘﺠﻴﺐ ‪-‬ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﻮﺍﺭﺛﻲ ﺍﻷﺭﺽ‪ -‬ﻟﻨﺪﺍﺀ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻻﺳـﺘﻌﺪﺍﺩ ﺍﻟﻜﺎﻣﻞ‬
‫ﻭﺍﻟﺘﺄﻫﺐ ﺍﳊﺬﺭ ﺿﺪ ﺍﻷﻋﺪﺍﺀ ﺍﻷﻟﺪﺍﺀ ﻟﺪﻳﻨﻨﺎ ﻭﻭﻃﻨﻨﺎ ﻭﻓﻜﺮﻧﺎ؟ ﻭﺗﺬﻛﺮﻭﺍ ﹶﻗﺴَﻢ‬
‫ﺍﻟﺮﺏ ﺍﳉﻠﻴﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﳋﻴﻞ ﻭﻭﺳﺎﺋﻞ ﺍﻟﻘﺘﺎﻝ ﰲ "ﺳﻮﺭﺓ ﺍﻟﻌﺎﺩﻳﺎﺕ"‪،‬‬
‫ﻭﺃﻣﺮﻩ ﺍﳉﻠﻴﻞ ﺃﻥ ﴿ َﻭﹶﺃ ِﻋﺪﱡﻭﺍ ﹶﻟ ُﻬ ْﻢ ﻣَﺎ ﺍ ْﺳَﺘ ﹶﻄ ْﻌُﺘ ْﻢ﴾)ﺍﻷﻧﻔﺎﻝ‪.(٦٠:‬‬
‫ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺃﻧﻨﺎ ﺍﺭﺗﻜﺒﻨﺎ ﺧﻄﺄ ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻻ ﻳﻐﻔﺮﻩ ﺍﻟﺘﺎﺭﻳﺦ‪ :‬ﺿﺤﻴﻨﺎ‬
‫ﺑﺎﻟﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻃﻤﻌﹰﺎ ﰲ ﻋﻤﺎﺭﺓ ﺩﻧﻴﺎﻧﺎ‪ ،‬ﻭﺗﺒﻨﻴﻨﺎ ﻓﻬﻤﺎ ﻳﺮﺟﺢ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ‬
‫ﺍﻟﺪﻳﻦ‪ ...‬ﻓﻮﺟﺪﻧﺎ ﺃﻧﻔﺴﻨﺎ ﻣﺬﹼﺍﻙ ﺃﺳﺮﻯ ﰲ ﺷﺒﺎﻙ "ﺍﳌﻤَﺘﻨِﻌﺎﺕ"‪ ...‬ﻭﺿﺎﻉ ﺍﻟﺪﻳﻦ‬
‫ﺾ‬
‫ﻭﻓﺮّﺕ ﺍﻟﺪﻧﻴﺎ‪ ...‬ﻭﻋﺎﺵ ﻫـﺬﺍ ﺍﻟﻌﺎﱂ ﺍﺠﻤﻟﻴﺪ‪-‬ﺍﻟﺘﻌﻴﺲ‪ ،‬ﻣﺮﺣﻠﺔ ﺍﻟﺘﻔﺮﻳﻎ‪ :‬ﺭﻓ ٌ‬
‫ﳌﲑﺍﺙ ﻣﺒﺎﺭﻙ ﻣﻦ ﺃﻟﻒ ﻋﺎﻡ‪ ،‬ﻭﺗﻠﺒﻴﺲ ﻋﻠﻰ ﺍﻟﺸﻌﺐ ﲟﺒﺪﺃ ﻣﺼﻄﻨﻊ‪ ،‬ﻭﺗﺮﻛﻴﺐ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺗﺼﻤﻴﻢ ﺑﻨﺎﺋﻬﺎ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻫﺸﺔ ﻭﻣﺘﻬﺎﻭﻳﺔ‪ ،‬ﻭﺗﻌﺮﻳﺾ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻭﺍﻟﻘﻮﻡ ﻭﺍﻷﺭﻭﻣﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﳌﻮﺭﻭﺛﺔ ﺇﱃ ﺍﻻﺯﺩﺭﺍﺀ ﻭﺍﻟﺘﺰﻳﻴﻒ‪ ،‬ﻭﺇﻟﻘﺎﺀ ﺍﻟﻨﻔﺲ ﰲ‬
‫ﺃﺣﻀﺎﻥ ﺃﻋﺪﺍﺀ ﺍﻷﻟﻒ ﺳﻨﺔ‪ ،‬ﰒ ﺩﺱ ﺃﺷﺪ ﺍﻷﻓﻜﺎﺭ ﺇﳊﺎﺩﹰﺍ ﺑﺄﻓﺤﺶ ﺍﻷﻟﻔﺎﻅ ﻃﺮﹰﺍ‬

‫)‪ (١‬ﻣﺜﻞ ﺗﺮﻛﻲ ﻳﻀﺮﺏ ﻻﻓﺘﺪﺍﺀ ﺍﻟﺮﺟﻞ ﺑﻨﻔﺴﻪ ﻣﻦ ﺃﺟﻞ ﻏﺎﻳﺔ ﻋﺰﻳﺰﺓ‪ ،‬ﻭﻏﲑﻩ ﻳﺴﺘﻔﻴﺪ‪ .‬ﻭﺭﲟﺎ ﻟﻺﺻﺮﺍﺭ ﻋﻠﻰ ﺑﻠـﻮﻍ‬
‫ﺍﳌﲎ ﺑﺎﳌﻨﺎﻳﺎ‪ ،‬ﻓﺈﻣﺎ ﺍﳌﻮﺕ ﺃﻭ ﺍﻷﺭﺏ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١٥‬‬
‫ﰲ ﺟﺴﻢ ﺍﻟﻮﻃﻦ‪ ،‬ﺑﻞ ﺷﻬﺪﻧﺎ ﺍﻬﻧﻤﺎﺭ ﺍﳉﻮﺍﺋﺰ ﻭﺍﳌﻜﺎﻓﺂﺕ ﻋﻠﻰ ﻣﻦ ﻳﺰﺧﺮﻑ ﻫﺬﻩ‬
‫ﺍﻷﻓﻜﺎﺭ ﺑﺎﻟﺸﻌﺮ ﻭﺍﻟﻨﺜﺮ‪ ،‬ﺑﻞ ﺍﻟﺴﻌﻲ ﻹﺣﻴﺎﺀ ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻷﻓﻜﺎﺭ‬
‫ﻭﺍﻷﺧﻼﻕ ﰲ ﻋﺎﱂ ﺍﳌﺴﺤﻮﻗﲔ ﻭﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﻈﻠﻮﻣﲔ‪.‬‬
‫ﻭﻛﻤﺎ ﻳﺘﺪﺭﻉ ﺃﺣﻴﺎﻧﺎ ﻧﻔ ٌﺮ ﻣﻦ ﺍﳌﺼﺎﺑﲔ ﺑﺪﺍﺀ ﺍﻹﳊﺎﺩ‪ ،‬ﺍﻟﻌﺎﺟﺰﻳﻦ ﻭﺍﻟﺸﺎﻛﹼﲔ‬
‫ﺣﱴ ﰲ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺑﺪﺭﻉ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺳﻴﺎﺳﻴﺔ ﻭﺭﺟﺎﻝ ﻭﻣﻔﺎﻫﻴﻢ ﳑﻨﻮﻋﺔ ﻋﻦ‬
‫ﺍﳌﺲ ‪-‬ﻭﻫﻢ ﻳﻠﺠﺄﻭﻥ ﺍﻟﻴﻮﻡ ﺧﺎﺻﺔ ﺇﱃ ﺃﻗﺒﺢ ﻫﺬﻩ ﺍﻷﺳﺎﻟﻴﺐ ﻭﺃﺧﺰﺍﻫﺎ‪ -‬ﳌﻬﺎﲨﺔ‬
‫ﺍﻟﺪﻳﻦ ﻭﺇﻟﺼﺎﻕ ﺍﻟﺘﻬﻢ ﺑﺎﳌﻘﺪﺳﺎﺕ‪ ،‬ﻓﺈﱐ ﺃﺫﻛﺮ ﺯﻣﺎﻧﺎ ﻛﺎﻥ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺘﻌﺴﺎﺀ‬
‫ﻳﻘﻴﺌﻮﻥ ﺣﻘﺪﻫﻢ ﻭﻛﺮﻫﻬﻢ ﻭﻏﻴﻈﻬﻢ‪ ،‬ﻭﻳﻨﺎﺿﻠﻮﻥ ﻧﻀﺎﻝ ﺍﳌﺴﺘﻤﻴﺖ ﻟﻜﺒﺢ ﺻﻮﺕ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﳌﺴﻠﻢ‪ ،‬ﺃﻳﺎﻡ ﺭﻭﺍﺝ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻭﺍﻻﺷﺘﺮﺍﻛﻴﺔ‪ ،‬ﻣﺘﻜﺌﲔ ﻋﻠﻰ ﻧﻈﻢ ﻻ‬
‫ﺃﻧﺴﺎﺏ ﳍﺎ‪ .‬ﻭﻣﺎ ﺃﲨﻞ ﺃﺑﻴﺎﺕ ﺷﺎﻋﺮ ﺍﻟﻨﺸﻴﺪ ﺍﻟﻮﻃﲏ ﻭﺃﻣﻞ ﺍﻻﺳﺘﻘﻼﻝ ﺍﻟﺬﻱ ﺻﺎﺭ‬
‫ﻧﺸﻴﺪﻩ ﺃﺳﻄﻮﺭﺓ ﺗﺮﻭﻱ ﺍﻧﺒﻌﺎﺙ ﺍﻟﺸﻌﺐ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﰲ ﺗﺼﻮﻳﺮﻩ ‪-‬ﺑﺎﻟﻀﺪ‪ -‬ﻫﺬﻩ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﳌﻈﻠﻤﺔ‪ ،‬ﺇﺫ ﻳُﺮﺗﻘﺐ ﻓﻴﻪ ﺍﳌﺴﻠﻢ ﻭﺍﻹﺳﻼﻡ ﻭﻳﻘﺘﻔﻰ ﺃﺛﺮﻩ‪ ،‬ﻟﻴﻘﺘﻞ ﻭﺗُﻄﻔﺄ‬
‫ﺷﻌﻠﺘﻪ ﻭﺗُﻔﺴﺪ ﻃﺒﺎﺋﻌﻪ‪:‬‬
‫ﻗﺪ ﺍﻧﺴﻠﺦ ﺍﳊﻴﺎﺀ ﻭﺍﳓﺴﺮ‪ ،‬ﻓﺎﻟﻌﺎﺭ ﻣﻞﺀ ﺍﻟﺒﻮﺍﺩﻱ ﻭﺍﻟﻘﻔﺎﺭ‬
‫ﻛﻢ ﻭﺟ ٍﻪ ﻗﺒﻴﺢ ﱂ ﻧﻌﺮﻓﻪ ﺍﺧﺘﻔﻰ ﺧﻠﻒ ﺭﻗﻴﻖ ﺍﻟﺴﺘﺎﺭ‬
‫ﻓﻼ ﻭﻓﺎﺀ‪ ،‬ﻭﺍﻟﻌﻬﺪ ﻋﺪﻡ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ ﻟﻔﻆ ﺑﻼ ﻣﺪﻟﻮﻝ‬
‫ﻭﺍﻟﻜﺬﺏ ﺭﺍﺋﺞ‪ ،‬ﻭﺍﳋﻴﺎﻧﺔ ﻣﻠﺘﺰﻣﺔ ﰲ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﺍﳊﻖ ﰲ ﺍﺠﻤﻟﻬﻮﻝ‬
‫ﺍﻟﻌﻘﻞ ﻣﺮﺗﻌﺐ ﺟﺰﻉ‪ ،‬ﻳﺎ ﺭﺏ‪ :‬ﻛﻢ ﺭﻫﻴﺐ ﻫﺬﺍ ﺍﻻﻧﻘﻼﺏ‬
‫)‪(١‬‬
‫ﺿﺎﻉ ﺍﻟﺪﻳﻦ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻓﺎﻟﺪﻳﻦ ﺧﺮﺍﺏ ﻭﺍﻹﳝﺎﻥ ﺗﺮﺍﺏ‪.‬‬
‫ﺃﺑﻴﺎﺕ ﻣﻔﻌﻤﺔ ﲝﺴﺮﺓ ﻭﺍﻧﻜﺴﺎﺭ ﺗﻘﺼﻢ ﻇﻬﺮ ﺍﻟﺸﺎﻋﺮ‪ .‬ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﺴﻠﻂ‬
‫ﺍﻟﻘﻬﺮﻱ ﻭﺍﻟﻜﻔﺮﻱ ﻭﺍﳌﺰﺍﺟﻲ‪ ،‬ﻃﻮﺍﻝ ﻫﺬﻩ ﺍﻟﺴﻨﲔ‪ ،‬ﻋﺠﺰ ﻋﻦ ﺍﻻﺳﺘﺤﻮﺍﺫ ﲤﺎﻣﹰﺎ‬
‫ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻷﺻﻴﻞ‪ ،‬ﻭﱂ ﻳﻄﻔﺊ ﺃﺑﺪﹰﺍ ﺷﻌﻠﺔ ﺃﻓﻜﺎﺭﻩ‪ ،‬ﺫﺍﺕ ﺍﻟﺒُﻌﺪ‬

‫)‪ (١‬ﻣﻦ ﺩﻳﻮﺍﻥ "ﺍﻟﺼﻔﺤﺎﺕ" ﻟﻠﺸﺎﻋﺮ ﳏﻤﺪ ﻋﺎﻛﻒ‪ ،‬ﺹ ‪ ،٤٢٠‬ﻭﻫﺬﻩ ﺗﺮﲨﺔ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١٦‬‬
‫ﺍﻷﺯﱄ ﻭﺍﻷﺑﺪﻱ‪ .‬ﺇﻥ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺻﺎﺭﺕ ﺣﺴﺐ ﺍﻟﻈﺮﻭﻑ ﲨﺮﺓ ﲢﺖ ﺍﻟﺮﻣﺎﺩ‪،‬‬
‫ﺃﻭ ﺷﺮﺍﺭﺓ ﺗﻘﺪﺡ ﻭﺗﻨﺪﻟﻊ ﻧﺎﺭﹰﺍ ﲝﺮﻛﺔ ﻃﻔﻴﻔﺔ‪ ،‬ﺃﻭ ﻣﺼﺪﺭﹰﺍ ﻟﻠﻨﻮﺭ ﻛﺎﻓﻴﹰﺎ ﻹﺿﺎﺀﺓ‬
‫ﺍﻟﺪﻧﻴﺎ‪ .‬ﻟﻜﻨﻬﺎ‪ ،‬ﺑﻌﻮﺍﻣﻞ ﺍﻟﺘﺪﺑﲑ ﻭﺍﻟﺘﻤﻜﲔ ﺍﳉﺎﺫﺑﺔ ﳓﻮ ﺍﳌﺮﻛﺰ‪ ،‬ﺍﻧﻜﻤﺸﺖ ﰲ‬
‫ﺟﻮﻑ ﻧﻮﺍﺓ‪ ،‬ﻭﺗﻘﻠﺼﺖ‪ ،‬ﻓﺎﺳﺘﻄﺎﻋﺖ ﺃﻥ ﲡﺘﺎﺯ ﺃﻋﻈﻢ ﳏﻦ ﺍﻟﻌﺼﺮ ﻟﺘﺼﻞ ﺇﱃ‬
‫ﺍﳉﻴﻞ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻌﻤﻞ‪ ،‬ﰲ ﺍﻧﺘﻈﺎﺭ ﺃﻥ ﺗﻐﻤﺮ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺑﺎﻟﻨﻮﺭ‪.‬‬
‫ﻉ ﻭﺟﻬ ٍﺪ‬ ‫ﺏ ﻣﺘﺠﺮ ٍ‬ ‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻧﻘﻴّﻢ ﺳﻨﲔ ﺍﻟﺘﻴﻪ ﺍﻟﻄﻮﻳﻠﺔ ﲟﻘﻴﺎﺱ ﻋﺬﺍ ٍ‬
‫ﻣﺒﺬﻭﻝ‪ ...‬ﻓﻠﻨﺴ َﻊ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﺇﺛﺒﺎﺕ ﺃﻧﻨﺎ ﻭﺍﺭﺛﻮ ﺍﻷﺭﺽ ﺍﳊﻘﻴﻘﻴﻮﻥ ﺑﻔﻬﻢ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺼﺪﺭﻧﺎ ﺍﻟﻜﺎﰲ ﻻﻧﺒﻌﺎﺛﻨﺎ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ ﺃﺻﻠﻪ‪ ،‬ﰒ‬
‫ﺑﺎﻻﳔﺮﺍﻁ ﰲ ﲨﻮﻉ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ‪ :‬ﺍﻟﺴﺎﳌﲔ ﺍﳌﺘﻴﻨﲔ ﻋﺎﻃﻔﺔ ﻭﻓﻜﺮﹰﺍ ﻭﺣﺴﹰﺎ‬
‫ﻭﺷﻌﻮﺭﹰﺍ ﻭﺇﺭﺍﺩﺓ‪ ،‬ﺍﻟﺜﺎﺑﺘﲔ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ‪ ،‬ﺍﳌﻨﻈﱠﻤﲔ ﰲ ﺣﻴﺎﻬﺗﻢ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ...‬ﺍﳌﻮﺛﻮﻗﲔ ﰲ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻟﻌﻤﻞ‪ ،‬ﺍﳌﺴﺘﻘﺮﻳﻦ ﰲ ﺷﺨﺼﻴﺎﻬﺗﻢ‪ ،‬ﺍﻟﻘﺎﺩﺭﻳﻦ‬
‫ﻋﻠﻰ ﺩﺣﺮ ﻧﻮﺍﺯﻋﻬﻢ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ ،‬ﺍﳌﻮﻓﻘﲔ ﺇﱃ ﺍﺭﺗﻔﺎﻕ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ‪.‬‬
‫ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻮﺍﺻﻞ ﺍﳌﺴﲑ ﰲ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﳌﻔﻘﻮﺩ ﻭﺍﳋﻂ ﺍﳌﻀﻴّﻊ‪ ،‬ﺑﺘﻮﻓﻴﻖ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ‪.‬‬

‫‪١٧‬‬
 ‫ﺃﺛﻨﺎﺀ ﺍﺳﺘﻜﺸﺎﻓﻨﺎ ﺧﻂ ﺍﻟﺴﲑ‬

‫ﺗﻌﺮﺽ ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﺣﺮﻣﺎﻧﻨﺎ ﻣﻦ ﺇﺭﺙ ﺍﻷﺭﺽ ﺇﱃ ﻣﻌﺎﻣﻠﺔ ﻳﺘﻔﻄﺮ ﳍﺎ ﺍﻟﻘﻠﺐ‬

‫ﰲ ﺑﺮﺯﺥ ﺿﻌﻒ ﺍﳌﻨﺘﺴﺒﲔ ﺇﻟﻴﻪ ﻭﺗﻌﺪﻱ ﺧﺼﻮﻣﻪ ﻭﻋﺪﻡ ﺇﻧﺼﺎﻓﻬﻢ‪ .‬ﻭﻟﻴﺲ‬
‫ﻣﺴﺘﻐﺮﺑﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻐﺪﺭ ﺷﻌﺎﺭ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻟﻜﻦ ﺿﻌﻒ ﺍﳌﺴﻠﻢ ﻻ‬
‫ﳛﺘﻤﻞ ﻭﻻ ﻳﻄﺎﻕ‪ .‬ﻭﻟﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺸﲑ ﺇﱃ ﻫﺬﺍ‪ ،‬ﺣﲔ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ‬
‫ﺟَﻠﺪ ﺍﻟﻔﺎﺟﺮ ﻭﻋﺠﺰ ﺍﻟﱠﺘﻘﻲ‪.‬‬
‫ﻻ ﻳﻨﻜﺮ ﺃﻥ ﺍﻫﺘﺰﺍﺯ ﺍﻟﻔﻜﺮ ﺍﳌﺴﻠﻢ ﻭﺍﳌﻨﻄﻖ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺗﺒﺎﻃﺆﳘﺎ‪ ،‬ﻭﲬﻮﺩﳘﺎ‪،‬‬
‫ﺑﻞ ﺗﻜﺪﺭﳘﺎ ﻭﻓﺴﺎﺩﳘﺎ‪ ،‬ﻗﺪ ﺃﺑﻌﺪ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺫﻱ ﺍﳍﺪﻑ‬
‫ﺍﻟﻘﺮﺁﱐ ﻭﺍﻟ ﹶﻔﻠﹶﻚ ﺍﻟﻨﺒﻮﻱ‪ ...‬ﻭﺣﺠَﺐ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﻋﻦ ﻋﺎﳌﻴﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻄﻞ‬
‫ﺃﺩﺍﺀ ﻭﻇﻴﻔﺔ ﺍﻟﺪﻳﻦ ﺍﶈﻴﻂ ﺑﺎﻟﻌﺎﱂ‪ .‬ﻭﻳﺒﺪﻭ ﻭﺍﺿﺤﹰﺎ ﺃﻥ ﺇﺯﺍﻟﺔ ﻭﺍﻗﻌﺔ ﺍﻻﳓﺮﺍﻑ ﻫﺬﻩ‪،‬‬
‫ﺍﳌﺰﻣﻨﺔ ﻭﺍﳌﺴﺘﻘﺮﺓ ﻬﺑﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﳌﺸﻬﻮﺩﺓ ﰲ ﻣﺴﻠﻤﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﰲ‬
‫ﺍﳌﺮﺷﺪﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺧﺎﺻﺔ‪ ،‬ﻟﻦ ﻳﺘﺤﻘﻖ ﺑﺎﻓﺘﺘﺎﺡ ﺑﻀﻊ ﻣﺪﺍﺭﺱ‪ ،‬ﺃﻭ ﻋﻘﺪ ﺑﻀﻊ‬
‫ﻣﺆﲤﺮﺍﺕ ﻭﻧﺪﻭﺍﺕ‪ ،‬ﻭﻻ ﲟﻮﺍﻋﻆ ﻭﻧﺼﺎﺋﺢ ﻣﺴﻜﻴﻨﺔ‪.‬‬
‫ﺇﻥ ﺇﺯﺍﻟﺔ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﺍﳍﺮِﻡ‪ ،‬ﺍﳌﺎ ّﺩ ﺟﺬﻭﺭﻩ ﺇﱃ ﻋﺼﻮﺭ ﺧﻠﺖ‪ ،‬ﺍ ﹸﳌ َﻤﺪّ ﺑﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﰲ ﻋﺼﺮﻧﺎ‪ ،‬ﲝﺎﺟﺔ ﺇﱃ ﺍﻛﺘﺸﺎﻑ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ‬
‫ﺫﺍﺗﻨﺎ‪ ،‬ﻭﺗﻌﺮّﻓﻨﺎ ﻛﺮﺓ ﺃﺧﺮﻯ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﳌﻨﻄﻖ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﺃﺳﻠﻮﺏ ﳏﺎﻛﻤﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ‪ (١)...‬ﻭﺇﱃ َﺣ ِﻤﻴّﺔ ﻃﻮﻳﻠﺔ ﻭﳘﺔ ﺃﺻﻴﻠﺔ ﻭﺯﻣﺎﻥ ﻛﺎﻑ‬
‫ﻭﺻﱪ ﻏﲑ ﻧﺎﻓﺪ ﻭﺃﻣﻞ ﺣﻴﻮﻱ ﻭﺇﺭﺍﺩﺓ ﺻﻠﺒﺔ ﻭﺗﺄ ٍﻥ ﺑﻌﺪ ﺗﺄ ٍﻥ‪ .‬ﻭﲞﻼﻑ ﻫﺬﺍ‪ ،‬ﺇﻥ ﱂ‬
‫ﳒﺪ ﺃﺳﻠﻮﺑﻨﺎ ﺍﻟﺬﺍﰐ‪ ،‬ﻭﱂ ﻧﱪﺡ ﲣﺒﻄﻨﺎ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺳﺒﻞ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳊﻔﺮﺓ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﶈﺎﻛﻤﺔ ﺃﻳﻨﻤﺎ ﻭﺭﺩﺕ ﻫﻲ ﺍﶈﺎﻛﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﺑﺘﻤﺤﻴﺺ ﺍﳌﺴﺄﻟﺔ ﻭﻓﺤﺺ ﺍﻷﺩﻟـﺔ ﻭﺇﺟـﺮﺍﺀ‬
‫ﺍﻟﻘﻴﺎﺱ ﻭﺇﻋﻤﺎﻝ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻻﺳﺘﺤﺼﺎﻝ ﺍﻟﻨﺘﻴﺠﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١٨‬‬
‫ﺍﻟﱵ ﺳﻘﻄﻨﺎ ﻓﻴﻬﺎ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻣﻮﺍﻗﻊ ﻟﻴﺴﺖ ﺍﻟﱵ ﻭﻗﻌﻨﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻧﻨﺎ ﳔﺪﻉ ﺃﻧﻔﺴﻨﺎ‬
‫ﻭﻧﻌﺮﺽ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺑﻠﺔ ﺇﱃ ﺍﻻﻧﻜﺴﺎﺭ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﻻ ﻣﻨﺎﺹ ﻣﻦ ﺇﺣﻴﺎﺀ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻮﺍﺩﺙ ﺑﺴﻴﺎﻕ ﺇﺳﻼﻣﻲ‪ ،‬ﻭﺗﻘﻴﻴﻢ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﲟﻨﻄﻖ‬
‫ﺇﺳﻼﻣﻲ‪ .‬ﻭﻳﻠﺰﻡ ﻟﺬﻟﻚ ﺃﻭ ﹰﻻ‪ :‬ﺍﻻﺳﺘﺸﻌﺎﺭ‪ ،‬ﻓﺎﻟﺘﻌﻘﻞ‪ ،‬ﺑﺎﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺍﳊﻴﺎﺓ ﲟﻌﻠﻮﻣﺎﺕ ﺳﻠﻴﻤﺔ‪ ،‬ﻣﻨﺎﺳﺒﺔ ﻟﻨﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﺛﺎﺑﺘﺔ ﺍﶈﻮﺭ ﰲ ﻣﺒﺪﺋﻬﺎ ﻭﻏﺎﻳﺘﻬﺎ‪،‬‬
‫ﻣﺘﺴﺎﻧﺪﺓ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ‪ ،‬ﻣﻨﻔﺘﺤﺔ ﺍﻷﺟﺰﺍﺀ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﻜﺄﻬﻧﺎ ﻧﻐﻢ ﻣﺴﺒﻮﻙ‬
‫ﻣﻦ ﺃﺻﻮﺍﺕ ﻣﺘﻨﻮﻋﺔ ﺑﺄﺳﻠﻮﺏ ﻭﺍﺣﺪ ﺗﻌﺒﲑﹰﺍ ﻋﻦ ﻃﺎﺑﻊ ﻣﻌﲔ‪ ،‬ﺃﻭ ﻧﻘﺶ ﻣﺮﻛﺰﻱ‬
‫ﲢﻴﻂ ﺑـﻪ ﻧﻘﻮﺵ ﺃﺧﺮﻯ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺭﻭﺍﺑﻂ ﻣﻌﻨﻮﻳﺔ ﺗﺸﺪﻫﺎ ﺇﱃ ﺍﳌﺮﻛﺰ‪...‬‬
‫ﻭﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻥ ﻳﻘﻮﺩ ﺍﻟﻌﻘﻞ ﻭﺍﶈﺎﻛﻤﺔ ﺇﱃ ﺗﻔﻬﻢ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺑﻜﻠﻴﺔ ﻭﲨﻌﻴﺔ ﰲ ﻋﻤﻮﻡ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﻋﻤﻮﻡ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻌﺮﻭﺿﺔ ﳌﻄﺎﻟﻌﺘﻨﺎ‪ ،‬ﲟﻌﺎ ٍﻥ ﻭﳏﺘﻮﻳﺎﺕ ﻭﺣﻜﻢ ﻣﺸﺤﻮﻧﺔ‬
‫ﻣﻞﺀ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﻜﺘﺎﺏ ﳌﻨﻈﻮﻣﺔ ﺣﻜﻤﺔ ﻓﺎﺋﻀﺔ‪ ...‬ﺃﻭ ﻛﺄﺛﺮ ﻓﲏ ﻳﻌﻜﺲ ﻣﻼﻳﲔ‬
‫ﺍﻷﻟﻮﺍﻥ ﻟﻠﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ ﻓﻴﻐﺮﻕ ﺍﻟﻌﻴﻮﻥ ﺑﱪﻳﻘﻪ ﻭﺗﻸﻟﺌﻪ‪ ،‬ﻭﺑﺮﺅﻳﺔ ﻭﺑﺼﲑﺓ ﺛﺎﻗﺒﺔ‬
‫ﺗﺒﺼﺮ ﻣﻦ ﺧﻼﻝ ﺍﳉﺰﺋﻴﺎﺕ ﻣﺎ ﻭﺭﺍﺀ ﺳﺘﺎﺭ ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﺗﺘﻌﺜﺮ ﲝﻮﺍﺩﺙ‬
‫ﺟﺰﺋﻴﺔ ﻭﻣﻨﻔﺮﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﰲ ﺍﻟﻜﻠﻴﺎﺕ‪ :‬ﺍﻻﻣﺘﺪﺍﺩ ﻣﻨﻬﺎ ﺇﱃ ﺃﺑﻌﺪ ﲡﻤﻌﺎﺕ ﺍﳉﺰﺋﻴﺎﺕ‬
‫ﻭﺍﻟﺘﻔﺮﻋﺎﺕ‪ .‬ﺫﻟﻚ‪ ،‬ﻛﻴﻼ ﻳﻨﻘﺾ‪ ،‬ﺃﻭ ﻳُﺬﻭﻱ‪ ،‬ﺃﻭ ﻳﻀﺎﺩ‪ ،‬ﻗﺴﻢ ﻣﻦ ﺟﻬﺪﻧﺎ ﻟﻘﺴﻢ‬
‫ﺁﺧﺮ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺟﺰﺀ ﻣﻦ ﻓﻜﺮﻧﺎ ﳉﺰﺀ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻣﺪﺓ ﻣﻦ ﺯﻣﺎﻧﻨﺎ ﳌﺪﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻈﻦ ﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻧﻨﺎ ﻻ ﻧﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺨﺼﺺ ﺃﻭ ﺍﻟﺘﻔﺮﻉ‪.‬‬
‫ﻓﺎﳋﲑ ﰲ ﺃﻥ ﻳﺘﺨﺼﺺ ﺃﻣﺮﺅ ﰲ ﻓﺮﻉ ﻣﻦ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﰒ ﻳﺮﺗﻘﻲ ﺇﱃ ﺫﺭﻭﺓ ﻋﺮﺵ‬
‫ﺍﻟﻜﻤﺎﻝ ﻓﻴﻪ‪ ،‬ﻭﻳﺴﻌﻰ ﺇﱃ ﻧﻴﻞ ﺃﺭﻗﻰ ﺍﳌﲎ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﺣﺔ‪ ...‬ﻟﻜﻦ ﻣﻊ ﺍﻟﻌﻨﺎﻳﺔ‬
‫ﲟﻌﲎ ﺍﻟﻜﻞ ﻭﳏﺘﻮﺍﻩ ﻭﺣﺎﻟﻪ‪ ،‬ﺑﻞ ﲟﻘﺼﺪﻩ ﻭﻏﺎﻳﺘﻪ‪ ،‬ﰲ ﺃﺛﻨﺎﺀ ﺳﻌﻴﻪ ﻭﺟﺪﻩ‪ .‬ﻭﻻﺑﺪ‬
‫ﺃﻥ ﻳﺘﺤﻘﻖ ﻫﺬﺍ‪ ،‬ﺳﻮﺍﺀ ﺑﺎﻟﺸﻌﻮﺭ ﺍﻟﺘﻀﺎﻣﲏ ﺍﳌﺸﺘﺮﻙ‪ ،‬ﺃﻭ ﺑﺴﺎﺋﻖ ﺍﻟﻌﻠﻢ ﻭﺍﳊﺲ‪ ،‬ﺃﻭ‬
‫ﺑﻌﻤﻞ ﻣﻨﺴﻖ ﻣﺘﻜﺎﻣﻞ‪ ،‬ﺃﻭ ﺑﺎﻟﺪﻫﺎﺀ ﺍﻟﻌﻘﻠﻲ‪ .‬ﻓﻼ ﺷـﺒﻬﺔ ﻭﻻ ﺷﻚ ﰲ ﺣﺎﺟﺘﻨﺎ‬
‫ﺍﳌﺎﺳﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﺍﻟﻜﻠﻲ ﻭﺍﻟﺸﻤﻮﱄ‪ ،‬ﻭﺍﻟﺘﻘﻴﻴﻢ ﺍﻟﻌﻤﻮﻣﻲ ﻭﺍﳌﻮﺿﻮﻋﻲ‪.‬‬

‫‪١٩‬‬
‫ﻧﻌﻢ‪ ،‬ﺍﳊﺎﺟﺔ ﻣﺎﺳﺔ ﰲ ﺃﻳﺎﻣﻨﺎ ﺇﱃ ﻋﻘ ٍﻞ ﻣﻮﺿﻮﻋﻲ ﻳﺘﺼﻮﺭ ﺍﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ‬
‫ﺏ‬
‫ﻣﻌﺎﹰ‪ ،‬ﻗﺎﺩ ٍﺭ ﻋﻠﻰ ﺍﻟﺘﻤﻌﻦ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻣﻮﻫﻮ ٍ‬
‫ﻂ ﺑﻈﻬﻮﺭ‬ ‫ﰲ ﺍﳌﻘﺎﻳﺴﺔ ﻭﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﻣﻨﻔﺘ ٍﺢ ﻋﻠﻰ ﺑُﻌﺪ ﺃﺳﺒﺎﺏ ﺍﻟﻮﺟﻮﺩ ﻭﻋﻠﻠﻪ‪ ،‬ﳏﻴ ٍ‬
‫ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﺿﻤﺤﻼﳍﺎ‪َ ،‬ﺣ ﹶﻜ ٍﻢ ﻓﻴﻤﺎ ﻳﻐﻠﻂ ﻓﻴﻪ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻋﻠﻢ‬
‫ﺐ ﻋﻠﻰ ﲢﻮﻝ ﺃﺣﻮﺍﻝ ﺍﳊﻀﺎﺭﺍﺕ ﺑﺎﻟﻮﻻﺩﺓ ﻭﺍﳌﻮﺕ‬ ‫ﺍﻟﻨﻔﺲ ﺃﻭ ﻳﺼﻴﺐ‪ ،‬ﺭﻗﻴ ٍ‬
‫ﻚ ﻟﺴﻼﻣﺔ ﺍﻟﻮﺟﺪﺍﻥ‬ ‫ﻭﺍﻟﺘﻘﻬﻘﺮ‪ ،‬ﻣﻘﺘﺪ ٍﺭ ﰲ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻐﺎﻳـﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻣﺎﻟ ٍ‬
‫ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻔﻜﺮ‪ ،‬ﳏﺘﺮ ٍﻡ ﻟﻠﻤﻘﺼﺪ‪ ،‬ﺧﺒ ٍﲑ ﲝﻜﻤﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻣﺮﺍﺩ ﺻﺎﺣﺐ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻋﺎ ٍﱂ ﺑﺎﻷﺳﺲ ﺍﶈﻀﺔ ﻷﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻣُﺴَﺘ ﹾﻘِﺒ ٍﻞ ﻟﻠﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﺇﻥ ُﺟﻨْﺪ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺬﻳـﻦ ﻳﺆﺩﻭﻥ ﻭﻇﺎﺋﻒ ﻣﺜﻞ ﻓﺘﺢ ﺍﻵﻓﺎﻕ ﺃﻣﺎﻡ ﻧﻈﺎﻣﻨﺎ‬
‫ﺍﻟﻔﻜﺮﻱ ﺍﳌﻨﻐﻠﻖ‪ ...‬ﻭﻳﺸﻐّﻠﻮﻥ ﺗﺒﻠﹼﺪﻧﺎ ﰲ ﺍﶈﺎﻛﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺘﻘﺎﺩﻣﺔ ﺍﳌﺒﺘﻌﺪﺓ ﻋﻦ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﺑﺘﺪﻭﻳﺮﻫﺎ ﰲ ﺍﻟ ﹶﻔﻠﹶﻚ ﺍﻟﻘﺮﺁﱐ‪ ...‬ﻭﻻ ﻳﻐﻔﻠﻮﻥ ﺃﺛﻨﺎﺀ ﺫﻟﻚ ﻋﻦ ﺍﳌﻨﺎﺳﺒﺔ‬
‫ﺍﳌﻔﻌﻤﺔ ﺑﺎﻟﺴﺮ ﺑﲔ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ‪ ...‬ﻭﳝﺜﻠﻮﻥ ﺃﳕﻮﺫﺟﺎ ﻟﻠﺪﻳﻦ ﳚﺴﺪ‬
‫ﻼ ﻣﻬﻤﺎ‬ ‫ﺇﺣﻴﺎﺀ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻭﲢﻘﻴﻘﻬﺎ ﲝﺮﺹ ﺑﺎﻟﻎ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﻣﺮﺍﻋﺎﻬﺗﻢ ﺃﺻ ﹰ‬
‫ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﺘﻤﺎﺩﻱ ﰲ ﺍﻟﺴـﺒﻞ ﺍﳌﺴﻠﻮﻛﺔ‪ ،‬ﻭﻫـﻮ ﺍﻟﺘﻮﺍﻓﻖ ﻣﻊ ﺁﻓﺎﻕ‬
‫ﺻﺎﺣﺐ ﺍﻟﺸـﺮﻳﻌﺔ ﰲ ﺍﻟﺘﻴﺴﲑ ﻭﺍﳌﻮﺍﺀﻣﺔ ﻭﺍﳌﺴﺎﳏﺔ‪ ،‬ﺣﱴ ﺗﻜﻮﻥ ﲰﺘﻪ ﻓﻴﻀﺎﻥ‬
‫ﺍﻟﺘﺒﺸﲑ ﻭﺗﺮﻙ ﺍﻟﺘﻨﻔﲑ‪ ...‬ﻭﺇﻬﻧﺎﺀ ﺍﻟﻌﻘﻢ ﺍﳌﺰﻣﻦ ﻣﻨﺬ ﻗﺮﻭﻥ ﺑﺘﺴﻠﻴﻢ ﻗـﻮﺓ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻟﺘﻔﻜﺮ ﻹﻣﺮﺓ ﺍﻹﺳﻼﻡ ﻭﺗﻔﺴﲑﻩ‪ ...‬ﻭﲢﻮﻳﻞ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻣﺪﺭﺳ ﹰﺔ ﺃﻡ ﻣﻌﺒﺪﺍﹰ‪،‬‬
‫ﺷﺎﺭﻋﹰﺎ ﺃﻡ ﻣﺴﻜﻨﺎﹰ‪ ،‬ﺇﱃ ﻣﺮﺍﺻﺪ ﺗﺮﺻﺪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺎﻣﻨﺔ ﺧﻠﻒ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻴﺎﺓ‬
‫ﻭﺍﻹﻧﺴﺎﻥ‪ ...‬ﻭﺗﺸﻐﻴﻞ ﻣﻨﺎﻓﺬ ﺍﻟﺮﺅﻳﺔ ﺍﳌﺘﺄﻣﻠﺔ ﰲ ﺍﻟﻼﻬﻧﺎﻳﺔ‪ ،‬ﻭﺍﻟﱵ ﳝﺘﺪ ﺯﻣﺎﻥ‬
‫ﺗﻌﻄﻠﻬﺎ ﺇﱃ ﻗﺮﻭﻥ‪ ،‬ﺑـﻞ ﺇﱃ ﺭﺩﺡ ﺃﺑﻌﺪ ﻣﻦ ﻗﺮﻭﻥ‪ ...‬ﻭﺗﻘﺪﱘ ﺃﺟﻨﺪﺓ ﺣﻀﻮﺭ‬
‫ﺍﻹﺳﻼﻡ ﰲ ﻣﺮﺍﺗﺐ ﺍﻟﻨﻈﺮ ﺩﻭﻣﹰﺎ ﻭﰲ ﻭﺣﺪﺍﺕ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ‪ ...‬ﻭﲢﻜﻴﻢ ﺍﳊﺴﺎﺳﻴﺔ‬
‫ﰲ ﻗﻀﻴﺔ ﺍﻟﺴﺒﺐ ﻭﺍﻟﻨﺘﻴﺠﺔ ﺣﺴﺐ ﻣﺒﺪﺃ ﺗﻨﺎﺳﺐ ﺍﻟﻌﻠﹼﻴﺔ‪ ،‬ﻭﺍﻟﺘﺼﺮﻑ ﺍﻟﺮﻳﺎﺿﻲ‬
‫ﻭﺍﻟﻌﻘﻼﱐ‪ ...‬ﻫﺆﻻﺀ‪ ،‬ﻫﻢ ﻣَﻦ ﻳﻌﻴﻨﻮﻧﻨﺎ ﰲ ﺍﻟﺘﺠﺪﺩ‪ ،‬ﻭﻳﻌﻠﹼﻤﻮﻧﻨﺎ ﺃﺭﻛﺎﻥ ﺍﳊﻀﻮﺭ‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﺪﺍﺋﻢ ﺍﻷﺑﺪﻱ‪.‬‬

‫‪٢٠‬‬
 ‫ﻭﻗﺪ ﻳﺴﺘﻨﻜﺮ ﻭﻳﻜﺮﻩ ﺑﻌﻀﻬﻢ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﺳﺒﺎﺏ ﺍﳌﻮﰲ ﺇﱃ ﻣﺒﺎﻫﺎﻬﺗﺎ‬
‫ﺑﻨﻔﺴﻬﺎ ﻭﺳﻮﺀ ﺃﺩﻬﺑﺎ‪ .‬ﻭﺃﻧﺎ ﺃﺷﺎﺭﻙ ﰲ ﻫﺬﺍ ﺍﻟﺬﻫﺎﺏ ﻭﺍﻟﺘﻮﺟﺲ ﺷﻴﺌﹰﺎ ﻣﺎ‪ .‬ﻳﻨﺒﻐﻲ‬
‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻮﻡ ﺑﻮﻇﻴﻔﺘﻪ ﻭﻭﺍﺟﺒﻪ‪ ،‬ﻭﻻ ﻳﺘﺪﺧﻞ ﰲ ﻟﻮﺍﺯﻡ ﺷﺄﻥ ﺍﻟﺮﺑﻮﺑﻴﺔ‪.‬‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﻣﺴﺆﻭﻟﻴﺔ ﺗﻘﻊ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺍﻟﺘﻮﺳـﻞ ﺑﺎﻷﺳـﺒﺎﺏ ﻫﻮ ﻣﺮﺍﺟﻌﺔ ﰲ ﺣﻜﻢ‬
‫ﺍﻟﺪﻋﻮﺍﺕ ﺍﳌﺮﻓﻮﻋﺔ ﺇﱃ ﺃﺑـﻮﺍﺏ ﺍﳊﻖ ﺗﻌﺎﱃ‪ .‬ﺇﻥ ﻗﺒﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻪ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﺍﳉﻠﻴﻠﺔ ﻭﺃﻧﻨﺎ ﳐﻠﻮﻗﻮﻥ ﻭﻫـﻮ ﺍﳋﺎﻟﻖ‪ .‬ﻟﻜﻦ‬
‫ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻟﻠﻤﺴﺄﻟﺔ ﻫﻮ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻣﺮ ﺑﻘﺒﻮﻝ ﺷﻲ ٍﺀ ﻳﺮﺟﻊ ﺇﻟﻴﻨﺎ‪ ،‬ﺷﺒﻴ ٍﻪ‬
‫ﺑﺄﻣ ٍﺮ ﺍﻋﺘﺒﺎﺭﻱ‪ (١)،‬ﻛﺪﺍﻋﻴﺔ ﺇﱃ ﺇﺭﺍﺩﺗﻪ ﻭﻣﺸﻴﺌﺘﻪ‪ ،‬ﻭﺟﻌﻞ ﳍﺎ ﺃﳘﻴﺔ‪ ،‬ﻭﻭﻋﺪ ﺑﺘﺤﻘﻴﻖ‬
‫ﺃﻋﻈﻢ ﺍﻷﻋﻤﺎﻝ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺨﻄﻂ‪ ،‬ﻭﺣﻘﻘﻬﺎ‪ ...‬ﻭﻗﺪ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﺸﻲﺀ‬
‫ﺍﻻﻋﺘﺒﺎﺭﻱ ﻭﺳﻴﻠﺔ ﻟﻺﰒ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺟﻌﻠﻪ ﺃﺳﺎﺳﹰﺎ ﻟﻠﺠﺰﺍﺀ ﻋﻘﺎﺑﹰﺎ ﻭﻣﻜﺎﻓﺄﺓ‪ ،‬ﻭﹶﻗﺒِﻠﻪ‬
‫ﻼ ﰲ ﺇﺳﻨﺎﺩ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ...‬ﻭﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻟﻴﺲ ُﻣ َﻌﺒّﺮﹰﺍ ﻋﻦ‬ ‫ﻓﺎﻋ ﹰ‬
‫ﺃﻱ ﻗﻴﻤﺔ ﰲ ﺫﺍﺗﻪ‪ ،‬ﻟﻜﻨﻪ ‪ ‬ﺃﺭﺟﻊ ﺇﻟﻴﻪ ‪-‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻴﻪ‪ -‬ﻗﻴَﻤﺎ‬
‫ﻓﻮﻕ ﻗﻴَﻢ‪ .‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﻟﺘﻮﻗﻔﺖ ﺍﳊﻴﺎﺓ ﲤﺎﻣﺎﹰ‪ ،‬ﻭﺳﻘﻂ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺩﺭﻙ‬
‫ﺍﳉﻤﺎﺩ‪ ،‬ﻭﺑﻄﻞ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺫﻫﺐ ﻛﻞ ﺷﻲﺀ ﺍﳒﺮﺍﺭﹰﺍ ﺇﱃ ﺍﻟﻌﺒﺚ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﺇﻳﻼﺀ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﻣﺘﻄﻠﺒﺎﺗﻪ‪ .‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳُﻈﻬﺮ ﺑُﻌﺪﺍ ﺧﻔﻴﺎ ﻣﻦ ﺃﺳﺮﺍﺭ‬
‫ﻗﺪﺭﺗﻪ ﲜﻌﻞ ﺫﻟﻚ ﺷﺮﻃﹰﺎ ﻋﺎﺩﻳﺎ ﰲ ﺇﻋﻤﺎﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ‪ ،‬ﻭﻭﺳﻴﻠﺔ ﻣﺮﻋﻴﺔ‬
‫ﻭﺷﺒﻴﻬﺔ ﺑﺰﺭ ﺳﺤﺮﻱ ﻟﻌﻤﻠﻴﺔ ﻛﻬﺮﺑﻴﺔ ﺗﻀﻲﺀ ﺍﻟﻌﻮﺍﱂ‪ ،‬ﻓﻴﻮﺟﺪ ﲝﺮﹰﺍ ﰲ ﻗﻄﺮﺓ‪،‬‬
‫ﻭﴰﺴﹰﺎ ﰲ ﺫﺭﺓ ﻭﻋﺎﳌﺎ ﰲ ﻋﺪﻡ ﻣﻦ ﻋﺪﻡ‪.‬‬
‫ﺇﻥ ﺣﻜﻢ ﺍﻷﺳﺒﺎﺏ ﺃﻭ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ ﻻ ﳚﺮﻱ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻻ ﻳﻘﻴّﺪ‬
‫ﺇﺭﺍﺩﺗﻪ ﻭﻣﺸﻴﺌﺘﻪ ﺍﻹﳍﻴﺔ‪ .‬ﺍﷲ ﳛﻜﻢ ﻛﻞ ﺷﻲﺀ‪ .‬ﺍﷲ ﻫﻮ ﺍﳊﺎﻛﻢ ﺍﻷﺣﺪ ﺍﳌﻄﻠﻖ‪.‬‬
‫ﻭﻣﺮﺍﻋﺎﺓ ﺍﻷﺳﺒﺎﺏ َﻭ َﻋ ﱡﺪ ﺍﻟﻌﻠﻞ ﻭﺳﺎﺋﻞ ﺻﻐﲑﺓ ﻟﻴﺲ ﺇ ﹼﻻ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻨﺆﻣﻦ‬
‫ﺴﻨّﺔ‬
‫ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﺳﻴﻌﺎﻗﹶﺐ ﺇﻥ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﳌﻌﺮﻭﻓﺔ ﺑ ُ‬
‫ﺍﷲ ﻋﻘﺎﺑﹰﺎ ﻣﻌﻈﻤُﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺴ ُﻢ ﻣﻨﻪ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻫﻮ ﺍﻹﺭﺍﺩﺓ ﺍﳉﺰﺋﻴﺔ ﺍﳌﻮﻛﻠﺔ ﺇﱃ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻫﻮ ﺃﻣﺮ ﺍﻋﺘﺒﺎﺭﻱ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﺧﺎﺭﺝ ﺍﻟﻌﻘﻞ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٢١‬‬
‫ﻭﻣﺎ ﺃﺣﻜﻢ ﺟﻮﺍﺏ ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺎﺩﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪" :‬ﻧﻔ ّﺮ ﻣﻦ ﻗﺪﺭ ﺍﷲ‬
‫ﺇﱃ ﻗﺪﺭ ﺍﷲ"‪ (١)،‬ﺣﻴﻨﻤﺎ ﺍﺳﺘﺸﻜﻞ ﺗﺄﻟﻴﻒ ﺍﻣﺘﻨﺎﻋﻪ ﻋﻦ ﺩﺧﻮﻝ ﻣﺪﻳﻨﺔ ﺍﻧﺘﺸﺮ ﻓﻴﻬﺎ‬
‫ﺍﻟﻮﺑﺎﺀ ﻣﻊ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﻘﺪﺭ!‬
‫ﻓﺎﻷﺻﻞ ﺃﻥ ﺑﺮﳎﺔ ﺍﳉﻬﻮﺩ ﻭﺍﳊﺮﻛﻴﺔ)‪ (٢‬ﺣﺴﺐ ﺍﻟﻨﺘﻴﺠﺔ‪ ،‬ﻭﲢﻮﻳﻠﻬﺎ ﺇﱃ ﻏﺎﻳﺔ‬
‫ﺍﳌﲎ‪ ،‬ﻭﺍﻟﻮﻗﻮﻉ ﲢﺖ ﻋﺒﺌﻬﺎ‪ ،‬ﻳﻮﺭﺙ ﻗﻠﻘﹰﺎ ﻭﻋﺬﺍﺑﺎﹰ‪ ،‬ﻭﻳﺒﻌﺪ ﻋﻦ ﺗﻮﻗﲑ ﺍﷲ ﺗﻌﺎﱃ ‪-‬‬
‫ﺣﺎﺷﺎﻩ‪ -‬ﻭﻛﺄﻬﻧﺎ ﻋﻤﻠﻴﺔ ﻣﺴﺎﻭﻣﺔ ﻣﻌﻪ‪ .‬ﻭﺇﻥ ﺗﻌﻄﻴﻞ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺑﺴﻠﺴﻠﺔ ﻣﻦ ﺍﳋﻮﺍﺭﻕ ﰲ ﻋﺎﱂ ﻻ ﻳﺄﺑﻪ ﺑﺎﳌﻌﺘﺎﺩ ﻫﻮ ﻗﻨﺎﻉ ﻟﻸﺣﻼﻡ‬
‫ﻭﺍﳌﺴﻜﻨﺔ‪ .‬ﺃﻻ ﻳﻨﺬﺭﻧـﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮﺍﺭﹰﺍ ﻭﺗﻜﺮﺍﺭﹰﺍ ﴿ َﺟـ َﺰﺍ ًﺀ ِﺑﻤَﺎ ﹶﻛﺎﻧُﻮﺍ‬
‫ﺴﺒُﻮﻥﹶ﴾ ﻭﺃﻥ ﻣﺎ ﻳﻠﻘﺎﻩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﲑ ﻭﺷﺮ‬ ‫َﻳ ْﻌ َﻤﻠﹸﻮﻥﹶ﴾ ﴿ َﺟ َﺰﺍ ًﺀ ِﺑ َﻤﺎ ﹶﻛﺎُﻧﻮﺍ َﻳ ﹾﻜ ِ‬
‫ﻫﻮ ﺑﻌﻤﻠﻪ ﻭﻓﻌﻠﻪ ﻭﺗﺼﺮﻓﻪ؟ ﺃﻻ ﻳُﻌﻠﻤﻨﺎ ﺃﻋﻈﻢ ﺃﳕﻮﺫﺝ ﳌﻮﺍﺯﻧﺔ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ‬
‫ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺻﻮﺭﺓ ﻓﺨﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺳﻴﺪ ﺍﻷﻧﺎﻡ ‪ ،‬ﺑﺎﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ‬
‫ﻭﺍﻟﺘﻨﺎﺳﺐ ﺍﳋﻔﻲ ﺑﲔ ﺍﻟﺴﺒﺐ ﻭﺍﻟﻨﺘﻴﺠﺔ ﻭﺍﻟﻌﻠﺔ ﻭﺍﳌﻌﻠﻮﻝ ﻭﺍﻟﺴﻌﻲ ﻭﺍﻟﺜﻤﺮﺓ ﺣﻴﻨﻤﺎ‬
‫ﻳﺬﻛﺮﻧﺎ ﻗﺎﺋﻼ‪" :‬ﻻ ﺗﺰﻭﻝ ﻗﺪﻡ ﺍﺑﻦ ﺁﺩﻡ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻋﻨﺪ ﺭﺑﻪ ﺣﱴ ﻳﺴﺄﻝ‬
‫ﻋﻦ ﲬﺲ ﻋﻦ ﻋﻤﺮﻩ ﻓﻴﻢ ﺃﻓﻨﺎﻩ‪ ،‬ﻭﻋﻦ ﺷﺒﺎﺑﻪ ﻓﻴﻢ ﺃﺑﻼﻩ‪ ،‬ﻭﻣﺎﻟﻪ ﻣﻦ ﺃﻳﻦ ﺍﻛﺘﺴﺒﻪ‬
‫)‪(٣‬‬
‫ﻭﻓﻴﻢ ﺃﻧﻔﻘﻪ‪ ،‬ﻭﻣﺎﺫﺍ ﻋﻤﻞ ﻓﻴﻤﺎ ﻋﻠﻢ"‪.‬‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﺫ ﻳﻨﻈﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺣﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ ﻟﻠﻤﺆﻣﻦ‪ ،‬ﻭﺣﺎﻝ‬
‫ﺍﻋﺘﻘﺎﺩﻩ ﻭﻋﻤﻠﻪ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻋﺒﺎﺩﺗﻪ ﻭﺃﺧﻼﻗﻪ‪ ،‬ﻳﻬﻤﺲ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻷﺳـﻄﺮ ﺑﺄﺷـﻴﺎﺀ ﺃﺧﺮﻯ ﻣﻦ ﻋﺎﱂ ﺍﻻﻣﺘﺪﺍﺩ ﺇﱃ ﺍﻷﺑﻌﺎﺩ‪ ،‬ﰲ ﺃﺫﻥ ﺩﻧﻴﺎ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻭﺍﳊﺴﻴﺔ‪ ،‬ﻣﻮﻟﱢﺪﹰﺍ ﰲ ﺃﻏﻮﺍﺭ ﺫﺍﺗﻪ ﺃﻧﺴﺎﻣﹰﺎ‬
‫ﺃﺧﺮﻭﻳﺔ ﻭﻣﺸﺎﻋﺮ ﻻﻫﻮﺗﻴﺔ ﺍﻟﺘﻠﻮﻥ‪ ،‬ﻟﻴﺤﻴﻴﻪ ﰲ ﻛﻞ ﺁﻥ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﺑُﻌ ٍﺪ ﺁﺧﺮ‪.‬‬
‫ﳛﻴﻴﻪ‪ ،‬ﻟﻴﺠﺪ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﰲ ﻣﻮﻗﻊ ﺧﻼﻓﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺣـﺎﻝ ﺍﳌﺪﺍﺧﻠﺔ ﰲ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻄﺐ ‪٣٠‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺴﻼﻡ ‪.٩٨‬‬

‫)‪ (٢‬ﻳﺴﺘﻌﻤﻞ ﺍﳌﺆﻟﻒ ﻛﻠﻤﺔ )‪ (Action‬ﻭﻳﻌﲏ ﻬﺑﺎ ﺍﻟﻘﻀﻴﺔ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﺘﺄﺛﲑ‪ .‬ﻭﻗﺪ ﺗﺮﲨﻨﺎﻫﺎ ﺣﻴﺜﻤﺎ ﻭﺭﺩﺕ‬
‫ﺇﱃ "ﺍﳊﺮﻛﻴﺔ"‪ .‬ﻭﺃﺭﺟﻮ ﻣﻼﺣﻈﺔ ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﰲ ﺍﻟﺬﻫﻦ ﻛﻠﻤﺎ ﻭﺭﺩﺕ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬
‫)‪ (٣‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ‪.١‬‬

‫‪٢٢‬‬
‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻣﻘﺎﻡ ﺍﻟﻔﻬﻢ ﻭﺍﻻﺳﺘﻘﺮﺍﺀ ﻷﺳـﺮﺍﺭ ﺳﻨﺔ ﺍﷲ‪ .‬ﰒ ﻳﺮﻯ ﻭﻳﺴﺘﺸﻌﺮ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﻣﺼﺪﺭ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ‪ ،‬ﻭﺑﻴﺎﻧﻪ ﺍﳌﺒﲔ ﺍﳌﺘﺮﺷﺢ ﻣﻦ‬
‫ﻧﺒﻊ ﻛﻼﻣﻪ ﺗﻌﺎﱃ‪ ،‬ﻛﺄﻬﻧﻤﺎ ﻭﺟﻬﺎﻥ ﻟﻮﺍﺣﺪ‪ ...‬ﻭﻳﻮﺍﺯﻥ ﺗﺼﻮّﺭﻩ ﻭﻓﻜﺮﻩ‪ ،‬ﻭﺣﻴﺎﺗﻪ‬
‫ﻭﺗﺼﺮﻓﺎﺗﻪ‪ ،‬ﻭﻣﻼﺣﻈﺎﺕ ﺩﻧﻴﺎﻩ ﻭﺃﺧﺮﺍﻩ‪ ،‬ﺑﺎﳌﻮﺍﺯﻧﺔ ﺍﻟﱵ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻹﺳﻼﻡ ﻃﺮﺡ ﻋﻨﺎﺻﺮ ﻣﻨﺴﻮﺟﺎﺗﻪ ﺍﳌﻬﻤﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺟﺪﺍﻥ‬
‫ﻭﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ‪ ،‬ﻓﻐﺰﻝ ﺫﺍﻙ ﺍﻟﻘﻤﺎﺵ ﺍﻟﺰﺍﻫﻲ ﺫﺍ ﺍﻟﺒﻌﺪ ﺍﻟﺪﻧﻴﻮﻱ ﻭﺍﻟﻌﻘﺒﻮﻱ ﺍﻟﻐﺎﺋﺮ‬
‫ﰲ ﺍﻷﻋﻤﺎﻕ‪ .‬ﻭﻟﺌﻦ ﺗﻘﺪﻡ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﻏﲑﻩ ﰲ ﻣﺴﺘﻮﻯ ﻣﻌﲔ ﺃﺣﻴﺎﻧﺎﹰ‪،‬‬
‫ﻓﻠﻴﺲ ﰲ ﻗﺪﺭﺓ ﺃﻱ ﻣﻨﻬﻢ ﺃﻥ ﻳﺼﻮﺭ ﺍﻹﺳﻼﻡ ﻭﺣﺪﻩ ﺃﻭ ﳝﺜﻠﻪ ﺃﻭ ﻳُﻌﺒّﺮ ﻋﻨﻪ‪.‬‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻨﺘﻘﻞ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻫﻮ ﺃﻋ ّﻢ ﻋﻄﻴﺔ ﻣﻦ ﺍﳋﺎﻟﻖ ﻟﻠﻜﻞ‪ ،‬ﺇﱃ‬
‫ﻣﻨﻈﻮﻣﺔ ﻓﻌﺎﻟﺔ ﺑﻮﺍﺳـﻄﺔ ﺇﺣﺴﺎﻥ ﺁﺧﺮ ﳑﺎ ﻳُﻌ ّﺪ ﻣﻦ ﺃﻭﺍﺋﻞ ﺇﺣﺴﺎﻧﺎﺗﻪ‪ ،‬ﻭﻫـﻮ‬
‫ﺍﻟﻔﻬﺮﺳـﺖ ﺍﳌﻌﻨﻮﻱ ﻟﻠﻮﺟﻮﺩ ﻛﻠﻪ‪ ،‬ﺍﳌﺘﺸﻜﻞ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﺮﻭﺡ‬
‫ﻭﺍﳉﺴﺪ ﻭﺍﻟﻠﻄﺎﺋﻒ‪ .‬ﻭﺳﻮﻑ ﻧﺸﺮﺡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻣﻮﺿﻌﻬﺎ‪.‬‬

‫‪٢٣‬‬
 ‫ﳓﻮ ﻋﺎﱂ ﺍﻟﻐﺪ‬

‫ﱂ ﻳﱪﺡ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻨﺬ ﻗﺮﻭﻥ‪ ،‬ﺍﻟﺪﻭﺭﺍﻥ ﰲ ﺩﺍﺋﺮﺓ ﻣﻔﺮﻏﺔ ﺣﺎﺋﻤﺔ ﺣﻮﻝ‬
‫ﺃﻏﻼﻃﻬﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﲡﺪ ﺟﻮﻫﺮ ﺫﺍﻬﺗﺎ ﻭﺭﻭﺣﻬﺎ‪ .‬ﻓﺈﻥ ﺗﻘﺪﻣﺖ ﺧﻄﻮﺓ ﺇﱃ‬
‫ﺍﻷﻣﺎﻡ‪ ،‬ﺃﻋﻘﺒﺘﻬﺎ ﺑﺘﺮﺍﺟﻊ ﺧﻄﻮﺍﺕ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﺃﻭ ﺍﳓﺮﺍﻓﺎﺕ ﻋﻦ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ .‬ﺑﻞ‬
‫ﻛﺜﲑﹰﺍ ﻣﺎ ﺧﻠﻒ ﻫﺬﺍ ﺍﻟﺴﲑ ﺍﳌﺸﺆﻭﻡ ﺃﻭ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻠﻌﲔ ﺍﻟﺬﻱ ﻃﻐﺖ ﺧﻄﺎﻳﺎﻩ‬
‫ﻋﻠﻰ ﺻﻮﺍﺑﻪ ﻭﺃﻏﺮﻗﺖ ﺃﺿﺮﺍﺭﻩ ﻓﻮﺍﺋﺪﻩ‪ ،‬ﺁﺛﺎﺭﹰﺍ ﻏﲑ ﳏﻤﻮﺩﺓ ﻋﻠﻰ ﺍﳉﻬﻮﺩ ﺍﻟﺬﺍﺗﻴﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﲢﺮﻱ ﺳـﺒﻞ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﺬﺍﺕ‪ ،‬ﻓﻌﺮّﺿﺖ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻄﻴﺒﺔ‬
‫ﻭﺭﺟﺎﳍﺎ ﺇﱃ ﺍﻟﺘﺰﻟﺰﻝ ﻣﻦ ﺍﻷﻋﻤﺎﻕ‪ .‬ﻫﺬﻩ ﺍﳊﺎﻝ ﺗـﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﻘﺪ ﺍﳋﺮﺯ ﻗﺪ‬
‫ﺍﻧﻔﺮﻁ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺃﻥ ﺩﻭﻻﺏ ﺍﻟﺪﻭﻝ ﻭﺍﻟﺸﻌﻮﺏ ﻳﺪﻭﺭ ﺧﻼﻑ ﻣﺼﺎﳊﻬﺎ‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﻧﺆﻣﻦ ﺑﻀﺮﻭﺭﺓ ﺗﻮﺟﻴﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﲨﻴﻌﹰﺎ ﺇﱃ ﺍﻟﺘﺠﺪﺩ ﺑﻜﻞ‬
‫ﺃﺟﺰﺍﺋﻪ ﰲ ﻓﻬﻢ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺗﻠﻘﻴﺎﺕ ﺍﻹﺳـﻼﻡ‪ (١)،‬ﻭﺷـﻌﻮﺭ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﻌﺸﻖ‬
‫ﻭﺍﻟﺸﻮﻕ‪ ،‬ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺃﺳـﻠﻮﺏ ﺍﻹﻓﺎﺩﺓ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﲟﺆﺳﺴﺎﺗﻪ‬
‫ﻭﻧﻈﻤﻪ ﺍﻟﱵ ﺗﻜﺴﺒﻪ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﺇﻥ ﺃﺳﺎﺱ ﺣﻴﺎﺗﻨﺎ ﺍﳌﻌﻨﻮﻳﺔ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﻟﻘﺪ‬
‫ﺣﺎﻓﻈﻨﺎ ﻋﻠﻰ ﻭﺟﻮﺩﻧﺎ ﺣﱴ ﺍﻟﻴﻮﻡ ﻬﺑﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﺛﺒﺎﺗﻨﺎ ﺃﻳﻀﹰﺎ ﻣﻨﻄﻠﻘﺔ‬
‫ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﺟﺮﺩﻧﺎ ﺃﻧﻔﺴﻨﺎ ﻣﻨﻪ‪ ،‬ﻓﺴﻮﻑ ﳒﺪ ﺃﻧﻔﺴﻨﺎ ﻣﺘﺨﻠﻔﲔ ﺃﻟﻒ ﺳـﻨﺔ ﺇﱃ‬
‫ﺍﻟﻮﺭﺍﺀ‪ .‬ﺇﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﻬﺪﻑ ﺇﱃ ﻏﺎﻳـﺎﺕ ﻣﺜﻞ ﺇﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺬﺍﺕ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﺮﻏﺒﺎﺕ ﺍﳌﻤﺘﺪﺓ‬
‫ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟ ﱡﺪﻧَﻰ‪ ،‬ﻭﺇﺷﺒﺎﻉ ﺣﺲ ﺍﻷﺑﺪ ﰲ ﺍﻟﻮﺟﺪﺍﻥ‪ ...‬ﻟﻴﺲ ﻣﻨﺤﺼﺮﹰﺍ ﻋﻠﻰ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪ .‬ﺇﻧـﻪ ﳛﺘﻀﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲨﻴﻌﹰﺎ‪ ...‬ﻭﻳﺘﺪﺧﻞ ﰲ ﻛﻞ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺗﻠﻘﻴﺎﺕ ﺍﻹﺳﻼﻡ ﺃﻭ ﻣﺘﻠﻘﻴﺎﺗﻪ‪ :‬ﻃﺒﻴﻌﺔ ﻓﻬﻤﻪ ﻭﺗﺪﺍﻋﻴﺎﺗﻪ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﻧﻮﻉ ﺍﻟﺘـﺼﻮﺭﺍﺕ ﺑـﺸﺄﻧﻪ‪.‬‬
‫)ﺍﳌﺘﺮﺟﻢ(‬

‫‪٢٤‬‬
‫ﱯ‪ ...‬ﻭﻳﺼﺒﻎ ﺑﺼﺒﻐﺘﻪ ﻛﻞ ﺗﺼﺮﻑ ﻟﻨﺎ ﺣﺴﺐ‬
‫ﺷﻲﺀ ﻟﻨﺎ‪ :‬ﻋﻘﻠ ٍﻲ ﻭﺭﻭﺣ ٍﻲ ﻭﻗﻠ ٍ‬
‫ﻧﻴﺘﻨﺎ‪ ،‬ﻭﻳﺴﺮﺑﻞ ﺑﻠﻮﻧﻪ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻛﻞ ﺗﺼﺮﻑ ﻟﻠﻤﺆﻣﻦ ﺍﳊﻖ ﻗﺎﺋﻢ ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻛﻞ ﺟﻬﺪ ﻟﻪ ﺫﻭ‬
‫ﺑُﻌﺪ ﺟﻬﺎﺩﻱ‪ ،‬ﻭﻛﻞ ﲪﻠﺔ ﻭﺟﻬﺪ ﻟﻪ ﻣﺘﻠﻮﻥ ﺑﺎﻟﻌﻘﱮ ﻭﺍﻟﺮﺿﺎ‪ .‬ﻓﻼ ﳏﻞ ﰲ ﺣﻴﺎﺗﻪ‬
‫ﻟﻠﻔﺼﻞ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ‪ ...‬ﻭﻻ ﺑﺮﺯﺥ ﺑﲔ ﻗﻠﺒﻪ ﻭﻋﻘﻠﻪ‪ ...‬ﻭﻋﻮﺍﻃﻔﻪ ﻭﻣﻨﻄﻘﻪ‬
‫ﻣﺰﻳﺞ ﻭﺍﺣﺪ‪ ...‬ﻭﻻ ﺗﺘﻨﺎﻛﺮ ﳏﺎﻛﻤﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻣﻊ ﺇﳍﺎﻣﺎﺗﻪ‪ .‬ﻛﺬﺍ‪ ،‬ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﳋﱪﺓ‬
‫ﰲ ﻋﺎﱂ ﻓﻜﺮﻩ ُﺳﹼﻠ ٌﻢ ﻣﻦ ﺍﻟﻨﻮﺭ ﻳﺘﺼﻞ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺮﺝ ﻋﺎﻝ ﲝﺴﺎﺑﺎﺕ‬
‫ﺍﻟﻔﺮﺍﺳﺔ‪ .‬ﻓﻬﻮ ﻧﺴﺮ ﳛﻠﻖ ﺇﱃ ﺍﻟﻼﻬﻧﺎﻳﺔ ﺩﻭﻣﹰﺎ ﺑﺄﺟﻨﺤﺔ ﺍﻟﻌﺸﻖ ﺍﻟﻌﻤﻼﻗﺔ ﰲ ﻫﺬﺍ‬
‫ﺝ ﻳﻨﺪﻑ ﻗﻄﻦ ﺍﻟﻮﺟﻮﺩ ﻧﺪﻓﹰﺎ ﺑﻔﻄﻨﺘﻪ ﰲ ﻫﺬﺍ ﺍﻟﱪﺝ‪ .‬ﻭﺣﻴﺚ ﻻ‬ ‫ﺴﻠﹼﻢ‪ ،‬ﻭﺣﻼ ٌ‬
‫ﺍﻟ ُ‬
‫ﻓﺮﺍﻍ ﰲ ﺃﻱ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‪ ،‬ﻓﻼ ﻛﻼﻡ ﻋﻦ ﺇﳘﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﺩﻱ‬
‫ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﻫﺬﻩ ﺍﳌﻨﻈﻮﻣﺔ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﳜﺘﻠﻘﻮﻥ ﺻﺪﺍﻣﹰﺎ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﶈﺎﻛﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻫﻢ ﺑﺆﺳﺎﺀ‬
‫ﺟﻬﻠﻮﺍ ﺭﻭﺡ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻞ‪ .‬ﺃﻣﺎ ﺇﻟﻘﺎﺀ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﻔﺌﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺍﳌﺘﻨﻮﻋﺔ ﻋﻠﻰ ﻛﺎﻫﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻬﻮ ﺳـﻘﻮﻁ ﻣﺮﻳﻊ ﰲ ﺍﻻﳔﺪﺍﻉ‪ .‬ﻷﻥ ﺍﻟﺼﺮﺍﻉ ﺑﲔ‬
‫ﺍﻟﺘﻜﺘﻼﺕ ﻧﺎﺑﻊ ﻣﻦ ﺍﳉﻬﻞ ﻭﺍﳌﻨﺎﻓﻊ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﳌﺼﺎﱀ ﺍﻟﻔﺌﻮﻳﺔ‪ .‬ﻭﺍﻟﺪﻳﻦ ﻻ ﻳﺆﻳﺪ‬
‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﻧﺸﻬﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺻﺪﺍﻣﹰﺎ ﻭﺻﺮﺍﻋﹰﺎ ﺑﲔ ﻗﺴﻢ ﻣﻦ‬
‫ﺍﳌﺘﺪﻳﻨﲔ ﺃﻳﻀﹰﺎ‪ .‬ﻫﺬﺍ ﻳﺮﺟﻊ ﺇﱃ ﺃﻥ ﻫﺆﻻﺀ ﺍﳊﺎﻣﻠﲔ ﻟﻨﻔﺲ ﺍﳉﺬﻭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﱂ‬
‫ﻳﺒﻠﻐﻮﺍ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻼﺯﻣﺔ ﰲ ﺻﺪﻕ ﺍﻹﳝﺎﻥ ﻭﺣﻔﻆ ﺍﻹﺧﻼﺹ‪ ...‬ﻭﺭﲟﺎ ﻳﻨﺪﺣﺮﻭﻥ‬
‫ﺃﻣﺎﻡ ﻋﻮﺍﻃﻔﻬﻢ ﺃﺣﻴﺎﻧﺎ‪ ...‬ﻷﻥ ﺍﻟﻔﻀﻴﻠﺔ ﺍﳌﺆﻣﻨﺔ ﺗﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻋﻦ ﻫﺬﺍ ﺍﻟﺒﺆﺱ‪.‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺳـﺒﻴﻞ ﺍﻟﻨﺠﺎﺓ ﺍﻟﻮﺣﻴـﺪ ﻣﻦ ﺍﻟﺴﻘﻮﻁ ﰲ ﻫﺬﺍ ﺍﻟﺒﺆﺱ ﻫﻮ ﺇﺣﻴﺎﺀ‬
‫ﻣﻨﻈﻮﻣﺎﺕ ﺍﻟﺪﻳﻦ ﻛﻠﻬﺎ ﻭﺟﻌﻠﻬﺎ ﺩﻡ ﺍﺠﻤﻟﺘﻤﻊ ﻭﳊﻤﻪ‪.‬‬
‫ﺇﻥ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﲝﺎﺟﺔ ﺇﱃ "ﺑﻌﺚ ﻣﺎ ﺑﻌﺪ ﺍﳌﻮﺕ"‪ ،‬ﻭﺇﺻﻼﺡ ﺟﺎﺩ ﰲ‬
‫ﻣﻠﻜﺎﺗﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺑﺈﻓﺎﺩﺓ ﺩﺍﻓﺌﺔ‪ ،‬ﺇﱃ "ﺇﺣﻴـﺎﺀ"‪ ...‬ﺇﺣﻴﺎﺀ‬
‫ﻳﺴﺘﺠﻴﺐ ﳌﺘﻄﻠﺒﺎﺕ ﺃﺻﻨﺎﻑ ﺍﻟﺒﺸﺮ ﻛﻠﻬﻢ ﻭﳛﺘﻀﻦ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ‪ ،‬ﰲ ﻛﻞ ﺯﻣﺎﻥ‬

‫‪٢٥‬‬
‫ﻭﻣﻜﺎﻥ‪ ،‬ﺑﻘﺪﺭ ﺍﻟﺴـﻌﺔ ﻭﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﺗﻌﺪ ﻬﺑﺎ ﻣﺮﻭﻧﺔ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﺿﻤﻦ ﺍﳉﺪ‬
‫ﻭﺍﳉﻬﺪ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺻﻔﺎﺀ ﺃﺻﻞ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻟﻘﺪ ﲰﺢ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﳌﺒﺎﺭﻙ ﻣﻨﺬ ﺃﻥ ﺷﻌﺮﻧﺎ ﺑﻈﻠﻪ ﻓﻮﻕ ﺭﺅﻭﺳﻨﺎ ‪-‬ﺃﺩﺍﻡ ﺍﷲ‬
‫ﺣﻔﻈﻪ ﻋﻠﻴﻨﺎ ﺇﱃ ﺍﻷﺑـﺪ‪ -‬ﺑﻔﺴﺤﺔ ﻟﻠﻮﻟﻮﺝ ﻣﻦ ﺑﺎﺑـﻪ ﻣﺮﺍﺭﹰﺍ ﺇﱃ ﺍﻟﺘﺠﺪﻳـﺪ‬
‫ﻭﺍﻹﺻﻼﺡ‪ ،‬ﻓﺸﻬﺪﻧـﺎ ﺍﻻﻧﺒﻌﺎﺙ ﻣﺮﺍﺭﹰﺍ‪ .‬ﺍﳌﺬﺍﻫﺐ ﻋﻤﻮﻣﹰﺎ ﻭﰲ ﺍﻷﻛﺜﺮ ﲤﺜﹼﻞ‬
‫ﻼ ﺭﺋﻴﺴﺔ ﺗﺰﻳّﻦ‬
‫ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﳊﻘﻮﻕ‪ .‬ﻭﺻـﺎﺭﺕ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺳﺒ ﹰ‬
‫ﻣﺴﺎﻟﻚ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‪ .‬ﻭﺍﻧﺸﻐﻠﺖ ﺍﻟﻜﺘﺎﺗﻴﺐ ﻭﺍﳌﺪﺍﺭﺱ ﻋﻤﻮﻣﹰﺎ ‪-‬ﻳـﻮﻡ ﺃﻥ‬
‫ﻛﺎﻧﺖ ﻟﻨﺎ‪ -‬ﺑﺈﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻟﻠﻮﺟﻮﺩ ﻭﺍﻟﻜﺎﺋﻨﺎﺕ‪ .‬ﺃﻣﺎ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﻻﻧﺒﻌﺎﺙ ﺍﳌﺄﻣﻮﻝ‬
‫ﰲ ﺍﳊﺎﺿﺮ‪ ،‬ﻓﻴﺘﺤﻘﻖ ﺑﺎﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻭﺣﺸﺪﻫﺎ ﲨﻌﹰﺎ ﰲ ﳎﻤﻊ‬
‫ﻭﺍﺣﺪ‪ .‬ﻭﻳﻌﲏ ﻫﺬﺍ‪ ،‬ﺍﻻﻧﺴﻼﺥ ﻣﻦ ﺍﻟﻘﺎﻟﺐ ﺇﱃ ﺍﻟﻠﺐ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺸﻜﻠﻴﺔ ﻭﺍﻟﺘﻮﺟﻪ‬
‫ﺇﱃ ﺍﳉﻮﻫﺮ ﻭﺍﻟﺮﻭﺡ‪ ،‬ﰲ ﻛﻞ ﻣﺴﺄﻟﺔ‪ .‬ﻭﻳﻌﲏ ﺃﻳﻀﹰﺎ ﺍﻟﺘﻮﺟّﻪ ﺇﱃ ﺍﻟﻴﻘﲔ ﰲ ﺍﻹﳝﺎﻥ‪،‬‬
‫ﻭﺇﱃ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﱃ ﺍﻹﺣﺴﺎﻥ ﰲ ﺍﳊﺲ ﻭﺍﻟﻔﻜﺮ‪...‬‬
‫ﻧﻌﻢ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ "ﺍﻟﻜﻤﻴﺔ" ﺗﺎﻣﺔ ﻭ"ﺍﻟﻨﻮﻋﻴﺔ" ﻫﺪﻓﹰﺎ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﻜﻠﻤﺎﺕ‬
‫ﻭﺳﻴﻠﺔ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﺼﺪﻕ ﺃﺳﺎﺳﹰﺎ ﰲ ﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﻣﺮﺷﺪﺓ ﰲ ﺍﻟﺘﺼﺮﻓﺎﺕ‪،‬‬
‫ﻭﺍﻟﺸﻌﻮﺭ ﻻﺯﻣﺎ‪ .‬ﻭﰲ ﻛﻞ ﻫﺬﻩ‪ :‬ﺍﷲ ﻏﺎﻳﺔ ﺍﻟﻘﺼﺪ‪ ...‬ﺍﻟﺼﻼﺓ ﻟﻴﺴﺖ ﻗﻴﺎﻣﹰﺎ ﻭﻗﻌﻮﺩﺍ‪...‬‬
‫ﻭﻻ ﺍﻟﺰﻛﺎﺓ ﻣﺎ ﹰﻻ ﻣﻄﺮﻭﺣﹰﺎ ﺗﱪﺋﺔ ﻟﻠﺬﻣﺔ ﻻ ﻳﻌﻠﻢ ﺃﻳﻦ ﺫﻫﺎﺑﻪ‪ ...‬ﻭﻟﺌﻦ ﺻﺎﺭ ﺍﻟﺼﻴﺎﻡ ﺟﻮﻋﹰﺎ‬
‫ﳊﻤْﻴﺔ؟ ﻭﺍﳊﺞ ﺇﻥ ﱂ ﳚﺮ ﰲ ﹶﻓﹶﻠﻜِﻪ‪ ،‬ﻓﻤﺎ ﺍﺧﺘﻼﻓﻪ ﻋﻦ‬ ‫ﻭﻋﻄﺸﺎ‪ ،‬ﻓﻤﺎ ﺍﺧﺘﻼﻓﻪ ﻋﻦ ﺍ ِ‬
‫ﺕ ﺃﺟﻨﺒﻴﺔ؟ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻗﺪ ﺗﺼﲑ‬
‫ﺳﻴﺎﺣﺔ ﺑﲔ ﻣﺪﻳﻨﺔ ﻭﺃﺧﺮﻯ ﺗﻜﺴﺐ ﺑﻌﻀﻬﻢ ﻋﻤﻼ ٍ‬
‫ﻛﻠﻌﺐ ﺍﻷﻃﻔﺎﻝ ﺇﻥ ﺍﳓﺼﺮﺕ ﰲ ﺍﻟﻜﻢ‪ ...‬ﻭﺻﻴﺤﺎﺕ ﺍﻷﺩﻋﻴﺔ ﺍﳋﺎﻭﻳﺔ ﻣﻦ ﺍﻟﺮﻭﺡ‬
‫ﺷﻐﻞ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﻋﻤﻞ ﺍﳊﻠﻮﻕ‪ ...‬ﻭﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﺇﻥ ﺻﺎﺭﺕ ﻣﺸﻘﺔ ﺗُﺤﺘﻤﻞ‬
‫ﻟﻠﺘﺴﻠﻲ ﲝﻤﻞ ﻟﻘﺐ "ﺍﳊﺎﺝ" ﻭﻣﻨﺎﻗﺐ ﺍﳊﺞ‪ ،‬ﻓﺴﻮﻑ ﳓﺮﺝ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﳌﺮﺍﻣﻲ‪...‬‬
‫ﺇﻥ ﺳـﺒﻴﻞ ﺍﳋﻼﺹ ﻣﻦ ﻛﻞ ﻣﻦ ﻫـﺬﺍ ﺍﻻﺿﻤﺤﻼﻝ ﻫﺪﺭﹰﺍ ﰲ ِﺷـﺒﺎﻙ‬
‫ﺍﻟﺴﻠﺒﻴﺎﺕ‪ ،‬ﻫﻮ ﻣﻞﺀ ﻓﺮﺍﻏﺎﺗﻨﺎ‪ ،‬ﻭﺇﻋﻼﻥ ﺍﻟﻨﻔﲑ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺰﻳﻞ ﺿﻌﻔﻨﺎ ﻭﻳﻨﻘﺬﻧﺎ‬

‫‪٢٦‬‬
‫ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﺍﳉﺴﻢ ﻭﺍﻟﺒﺪﻥ‪ .‬ﻭﺇﺫ ﻳﻨﻘﺬﻧﺎ‪ ،‬ﳚﻬﺰ ﺃﻃﺒـﺎﺀ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ ﺍﻟﺬﻳﻦ‬
‫ﻳﻘﻮﺩﻭﻥ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳊﻴﺎﺓ‪ ...‬ﺃﻃﺒـﺎﺀ ﻣﻨﻔﺘﺤﺔ ﻗﻠﻮﻬﺑﻢ ﻋﻠﻰ‬
‫ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ‪ ،‬ﻣﻨﻄﻠﻘﻮﻥ ﰲ ﺳـﺎﺣﺎﺕ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﻌﺮﻓﺎﻥ ﻭﺍﻟﻮﺍﺭﺩﺍﺕ‬
‫ﻭﺍﻟﻔﻴﻮﺿﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻣﻦ ﺍﻟﻔﻴﺰﻳﺎﺀ ﺇﱃ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﺇﱃ ﺍﻷﺧﻼﻕ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻔﻨـﻮﻥ ﺍﳉﻤﻴﻠﺔ ﺇﱃ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﻣﻦ ﺍﻟﻜﻴﻤﻴﺎﺀ ﺇﱃ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﺇﱃ ﺍﻷﻧﻔﺴﻴﺔ‪ ،‬ﻭﻣﻦ ﺍﳊﻘﻮﻕ ﺇﱃ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﻴﺎﺳـﺔ ﺇﱃ ﺍﻟﺴﲑ‬
‫ﻭﺍﻟﺴﻠﻮﻙ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻟﻴﺲ ﲝﺎﺟﺔ ﺇﱃ ﻫﺬﺍ ﻭﺫﺍﻙ‪ ،‬ﺑﻞ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﻭﻛﻤﺎ ﻳﻠﺘﻘﻲ ﺍﻟﻌﻘﻞ ﻭﳛﺎﻭﺭ ﻛﻞ ﺟﻬﺔ ﺑﻌﻴﺪﺓ ﻭﻗﺮﻳﺒﺔ ﰲ ﺍﻟﺒﺪﻥ ﻋﱪ ﺍﻷﻋﺼﺎﺏ‪،‬‬
‫ﻭﻳﺮﺳﻞ ﺍﻟﺮﺳﺎﺋﻞ ﺇﱃ ﺃﻗﺼﻰ ﻧﻘﺎﻃﻪ ﻭﻳﺴﺘﻠﻢ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﻓﺮﻳﻖ ﺍﻟﻌﻘﻞ ﻫﺬﺍ ﺳﻴﻜﻮﻥ‬
‫ﰲ ﺗﻌﺎﻁ ﻣﻊ ﲨﻴﻊ ﺣﺠﺮﺍﺕ ﺑﺪﻥ ﺍﻟﺸﻌﺐ ﻭﺟﺰﻳﺌﺎﺗﻪ ﻭﻳﺼﻞ ﺇﱃ ﲨﻴﻊ ﺍﻟﻮﺣﺪﺍﺕ‬
‫ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻳﻀﻊ ﻳﺪ ﺗﺼﺮﻓﻪ ﰲ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ ﺍﳊﻴﻮﻳﺔ‪ ...‬ﻭﻳﻬﻤﺲ ﰲ ﺃﺫﻥ ﻛﻞ‬
‫ﻼ ﻣﻦ ﺍﳌﺎﺿﻲ ﻭﻣﻜﺘﺴﺒﹰﺎ ﻋﻤﻘﺎ ﺃﺷﺪ‬ ‫ﺻﻨﻒ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺮﻭﺡ ﻭﻣﻦ ﺍﳌﻌﲎ‪ ،‬ﻣﻘﺒ ﹰ‬
‫ﻏﻮﺭﺍ ﰲ ﺍﳊﺎﺿﺮ‪ ،‬ﻭﳑﺘﺪﹰﺍ ﺇﱃ ﺍﻵﰐ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ ﻳﺴﻊ ﺍﳉﻤﻴﻊ‪ .‬ﳛﺘﻀﻦ ﺍﻟﻄﻔﻞ ﺍﳌﻠﺘﺰﻡ ﻭﺍﳌﺆﺩﺏ ﰲ ﺍﳌﺪﺍﺭﺱ‪ ،‬ﻛﻤﺎ‬
‫ﳛﺘﻀﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﺴﺎﺋﺒﲔ ﻭﻏﲑ ﺍﳌﻨﻀﺒﻄﲔ ﰲ ﺍﻷﺯﻗﺔ‪ .‬ﻭﻳُﻔﺮﻍ ﰲ ﻛﻞ ﺻﺪﺭ‬
‫ﺇﳍﺎﻣﺎﺕ ﺭﻭﺣﻪ‪ ،‬ﻭُﻳ ِﻌﺪّﻫﻢ ﻟﻔﺎﺋﺪﺓ ﺍﺠﻤﻟﺘﻤﻊ ﺩﻫﺎﺓ ﻣﺆﻫﻠﲔ ﺑﻌﻠﻮﻡ ﺍﻟﻐﺪ ﻭﻣﻬﺎﺭﺍﺗﻪ‪،‬‬
‫ﻭﻳﺮﻓﻊ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﻛﻞ ﺷﺮﳛﺔ ﺇﱃ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻟﺘﻄﻬﺮ ﻣﻦ ﻟﻮﺛﺎﺕ‬
‫ﺍﻟﻌﺼﺮ ﰲ ﺻﻔﺎﺀ ﻣﺂﻭﻱ ﺍﻟﻨﻮﺭ ﻭﳎﻤّﻌﺎﺕ ﺇﻗﺎﻣﺔ ﺍﻟﻄﻼﺏ ﻭﺑﻴﻮﺕ ﺍﻟﻄﻠﺒﺔ ﻭﺍﳌﺪﺍﺭﺱ‬
‫ﻭﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﻌﺎﺑﺪ ﻭﺍﻟﺘﻜﺎﻳﺎ‪...‬‬
‫ﻫـﺬﺍ ﺍﻟﻔﺮﻳﻖ ﻳﺆﻧﺲ ﻭﺣﺸﻴﺔ ﺍﻟﺼﺤﻒ ﻭﺍﺠﻤﻟﻼﺕ ﻭﺍﻟﺮﺍﺩﻳـﻮ ﻭﺍﻟﺘﻠﻔﺰﻳﻮﻥ‬
‫ﻭﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﻘﻮﻳﺔ‪ ،‬ﻟﻴﺠﻌﻠﻬﺎ ﺻﻮﺗﹰﺎ ﻭَﻧﻔﹶﺴﹰﺎ ﻟﻠﺪﻳـﻦ ﻭﺍﳌﻠﹼﺔ ﻣﻦ ﻭﺟﻬﺔ‪،‬‬
‫ﻭﻳﺮﺷﺪ ﻬﺑﺎ ﻣﻦ ﻭﺟﻬﺔ ﺃﺧﺮﻯ ﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﺴﻮﺩﺍﺀ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻘﺎﲤﺔ ﻭﺍﻷﺻﻮﺍﺕ‬
‫ﺍﳌﺪﳍﻤﺔ‪ ،‬ﺇﱃ ﺳﺒﻴﻞ ﺍﻟﺼﲑﻭﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ ﻳﻨﻘﺬ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻐﲑﺓ ﺻﻮﺭﺓ ﻭﺗﻮﺟﻬﹰﺎ ﻛﻞ ﻳﻮﻡ ﲢﺖ‬
‫ﻭﻃﺄﺓ ﺍﻟﻀﻐﻮﻁ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻣﻦ ﻭﺻﺎﻳﺔ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﺧﻴﻠﺔ‪،‬‬
‫‪٢٧‬‬
‫ﻓﻴﻨﻈﻤﻬﺎ ﺑﺼﻮﺭﺓ ﻃﻴّﻌﺔ ﳌﺘﻄﻠﺒﺎﺕ ﺍﳊﺎﺿﺮ ﻭﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﻳﺮﻓﻌﻬﺎ‬
‫ﻟﺘﻜﻮﻥ ﻣﺆﺳﺴﺔ ﺫﺍﺕ ﺭﺳﺎﻟﺔ ﺑﱪﻧﺎﳎﻬﺎ ﻭﺧﻄﺘﻬﺎ ﻭﺃﺳﻠﻮﻬﺑﺎ‪.‬‬
‫ﺑﻔﻀﻞ ﺫﻟﻚ‪ ،‬ﺗﺮﺗﻘﻲ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﻔﻘﺮ ﺍﳊﺴﻲ ﻭﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﳊﻔﻆ ﺍﻟﺒﺒﻐﺎﺋﻲ‬
‫ﻭﺍﻟﺸﻜﻠﻴﺔ‪ ،‬ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻠﻤﻲ ﺍﳊﻖ‪ ،‬ﻭﻣﻦ ﺗﺰﻛﻴﺔ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺫﺍﺋﻞ ﺑﺎﺳﻢ ﺍﻟﻔﻦ‪ ،‬ﺇﱃ‬
‫ﺍﻟﻔﻦ ﻭﺍﳉﻤﺎﻝ ﺍﳊﻖ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺎﺩﺓ ﻭﺍﻹﺩﻣﺎﻥ ﺍﺠﻤﻟﻬﻮﻝ ﻧﺸﺄﺓ ﻭﻧﺴﺒﺎﹰ‪ ،‬ﺇﱃ ﺍﻟﺸﻌﻮﺭ‬
‫ﺍﻷﺧﻼﻗﻲ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻣﻦ ﺃﻗﻔﺎﻝ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﻨﻮﻋﺔ ﺍﻟﻘﺎﺑﻌﺔ ﰲ‬
‫ﺻﺪﻭﺭﻧﺎ ﻭﺍﻟﱵ ﺃﺿﻨﺘﻨﺎ ﻭﺃﻬﻧﻜﺘﻨﺎ‪ ،‬ﺇﱃ ﻭﺍﺣﺪﻳﺔ ﺍﳋﺪﻣﺔ‪ ،‬ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﺍﻟﺸﻌﻮﺭ‪ ،‬ﺍﻟﺘﻮﻛﻞ‪.‬‬
‫ﻟﻨﻀﻊ ﺟﺎﻧﺒﺎ ﺑﻠﺒﻠﺔ ﺍﻟﺘﻜﻮﻳﻨﺎﺕ ﺍﳉﺪﻳـﺪﺓ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﳓﻦ ﻻ ﻧﺼﺪّﻕ ﺑﻮﻻﺩﺓ‬
‫ﺷﻲﺀ ﺟﺪﻳـﺪ ﻣﻦ ﺍﳍﻨﺪﺍﻡ ﺍﻟﺮﺃﲰﺎﱄ ﺍﻟﻘﺪﱘ‪ ،‬ﺃﻭ ﺃﺣﻼﻡ ﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﺃﻭ ﺗﻜﺴﲑﺍﻬﺗﺎ‬
‫ﺍﻻﺷـﺘﺮﺍﻛﻴﺔ‪ ،‬ﺃﻭ ﻫﺠﲔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﺧﺮﻕ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﺍﻟﺒﺎﻟﻴﺔ‪.‬‬
‫ﻉ ﺍﻷﺑﻮﺍﺏ ﻟﻨﻈﺎﻡ ﻋﺎﳌﻲ ﺟﺪﻳﺪ‪ ،‬ﻓﻬﻮ‬ ‫ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﹶﺛ ّﻢ ﻋﺎﹶﻟ ٌﻢ ﻣﺸﺮّ ُ‬
‫ﻋﺎﳌﻨﺎ ﳓﻦ‪ .‬ﻭﺳﻴﺘﻨﺎﻭﻟﻪ ﺍﳉﻴﻞ ﺍﻟﻘﺎﺩﻡ ﻋﻠﻰ ﺃﻧﻪ ﻋﺼﺮ ﻬﻧﻀﺘﻨﺎ ﳓﻦ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻮﻻﺩﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺳﺘُﻜﺴﺐ ﻋﺎﱂ ﻣﺸﺎﻋﺮﻧﺎ ﻭﺃﻓﻜﺎﺭﻧﺎ‪ ،‬ﻛﺬﻟﻚ ﻣﻔﺎﻫﻴﻢ‬
‫ﻓﻨﻨﺎ ﻭﲨﺎﻟﻨﺎ‪ ،‬ﺃﻋﻤﺎﻗﹰﺎ ﳐﺘﻠﻔﺔ ﺍﺧﺘﻼﻓﹰﺎ ﺷﺎﺳﻌﹰﺎ ﻋﻤﺎ ﻋﻠﻴﻬﺎ ﺍﻵﻥ‪ .‬ﻭﰲ ﻇﻠﻪ‬
‫ﺳﻨﻜﺘﺸﻒ ﺃﺫﻭﺍﻗﻨﺎ ﺍﻟﺒﺪﻳﻌﺔ ﻭﻧﺼﻞ ﺇﱃ ﻣﻮﺳﻴﻘﺎﻧﺎ‪ ،‬ﻭﻧﻌﺜﺮ ﻋﻠﻰ ﺭﻭﻣﺎﻧﺴﻴﺘﻨﺎ‪...‬‬
‫ﻭﻳﺴﺘﻘﺮ ﺷﻌﺒﻨﺎ ﰲ ﺣﺮﺯ ﻣﺼﺎﻥ ﻭﻣﺘﲔ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻦ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻔﻜﺮ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻓﻨﻀﻤﻦ ﻣﺴﺘﻘﺒﻠﻪ‪.‬‬
‫ﺷﻌﺎﺭﻧﺎ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ ﺍﻟﻨﻔﲑ ﻭﺍﻹﻗﺪﺍﻡ‪ ،‬ﻭﻣﺼﺪﺭ ﻗﻮﺗﻨﺎ ﺍﻹﳝﺎﻥ ﻭﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻟﻘﺪ ﺃﺧﻔﻖ ﺩﻭﻣﹰﺎ ﺍﻟﺬﻳﻦ ﺩﺍﺭﻭﺍ ﺑﻨﺎ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﺍﻷﺧﺮﻯ ﻋﻠﻰ ﺃﻣﻞ ﺍﻟﺸﻔﺎﺀ ﻣﻦ‬
‫ﺍﻷﺩﻭﺍﺀ ﺑﺎﻻﻧﻔﻼﺕ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﻣﻦ ﺍﻷﺧﻼﻕ‪ .‬ﻭﻟﻘﺪ ﻧﻠﻨﺎ ﳓﻦ ﺍﻟﺸﺮﻑ‪ ،‬ﻭﺑﻘﻴﻨﺎ‬
‫ﺷﺮﻓﺎﺀ‪ ،‬ﺑﻔﻀﻞ ﺍﷲ ﺍﻟﺬﻱ ﺍﺭﺗﺒﻄﺖ ﻗﻠﻮﺑﻨﺎ ﺑﻪ‪ ،‬ﻭﰲ ﻇﻞ ﺗﺴﻠﻴﻤﻨﺎ ﻭﺍﻧﺘﻤﺎﺋﻨﺎ ﺇﱃ‬
‫ﺃﻣﺘﻨﺎ ﺍﻟﱵ ﺭﺟﺤﻨﺎﻫﺎ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺩﻧﻴﻮﻱ ﻭﺑﻼﺩﻧﺎ ﺍﻟﱵ ُﻭﺟِﺪﻧﺎ ﰲ ﺻﺪﺭﻫﺎ‬
‫ﻭﻧﺸﺄﻧﺎ ﰲ ﺣﻀﻨﻬﺎ‪ .‬ﻭﻻ ﺃﻇﻦ ﺑﺄﻧﲏ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺷﺮﺡ ﺍﻟﻮﺍﻗﻊ ﺑﻌﻜﺲ ﺍﳊﺎﻝ!‬
‫ﻭﺳﻨﺘﺎﺑﻊ ﰲ ﻓﺼﻞ ﺁﺧﺮ ﻣﻮﺍﺿﻴﻊ ﰲ ﺍﻻﻧﺒﻌﺎﺙ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬

‫‪٢٨‬‬
 ‫ﳓﻮ ﻋﺎﳌﻨﺎ ﺍﻟﺬﺍﰐ‬

‫ﻟﻘﺪ ﺗﻜﺮﺭ ﺍﻟﻜﻼﻡ ﻛﺜﲑﹰﺍ ﻋﻦ ﺩﻋﺎﻭﻯ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺟﺪﻳﺪ ﰲ ﻋﻬﻮﺩ ﻭﺃﺯﻣﺎﻥ‬

‫ﻣﺘﻌﺪﺩﺓ ﻭﺑﻼﺩ ﻣﺘﻨﻮﻋﺔ ﻣﻦ ﺍﻷﺭﺽ ﻭﺑﻌﻨﺎﻭﻳﻦ ﳐﺘﻠﻔﺔ‪ .‬ﻭﻳﺒﻘﻰ ﺻﺪﻕ ﻫـﺬﻩ‬
‫ﻼ ﻟﻸﺧﺬ ﻭﺍﻟﺮﺩ ﻭﻣﻔﺘﻮﺣﹰﺎ ﻟﻠﻨﻘﺎﺵ ﰲ ﻛﻞ ﻭﻗﺖ‪ .‬ﻟﻜﻦ ﻫﻨﺎﻟﻚ ﻋﺎ ﹲﱂ‬ ‫ﺍﻟﺪﻋﺎﻭﻯ ﻗﺎﺑ ﹰ‬
‫ﻳﻮﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺣﻘﻬﺎ‪ ...‬ﺑﺎﺣﺘﻮﺍﺀ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻷﺳﺮﺍﺭ ﺧﻠﻒ ﺳﺘﺎﺭ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ ﲨﻌﺎﹰ‪ ،‬ﺣ ٌﺮ ﻭﻃﻠﻴﻖ ﻣﻦ ﻛﻞ ﺍﻟﻘﻴﻮﺩ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﹰﺎ‪ .‬ﺇﻥ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻣﺪ ﺍﻟﻄﻮﻳﻞ ﺧﺎﺻﺔ‪ ،‬ﻫﻮ ﻋﺎﳌﻨﺎ ﻭﺩﻧﻴﺎﻧﺎ‪.‬‬
‫ﻭﻣﺎ ﺯﺍﻟﺖ ﺍﻷﺭﺽ ﺑﻌﺪ ﺍﻟﺪﻭﺍﺭ ﺍﻟﻄﻮﻳـﻞ ﻭﺍﻟﺘﺰﻟﺰﻝ ﺍﻟﺸـﺪﻳﺪ‪ ،‬ﻭﺭﻏﻢ ﺃﻧﻒ‬
‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻟﺘﻜﻮﻳﻦ ﰲ ﺍﳊﺎﺿﺮ‪ ،‬ﻭﻣﺎﻟﻜﺔ ﻟﻄﺎﻗﺔ ﲢﻘﻖ ﺑﻌﺜﹰﺎ‬
‫ﺟﺪﻳﺪﹰﺍ ﺑﻌﺪ ﺍﳌﻮﺕ! ﻭﺇﻥ ﺃﻣﺘﻨﺎ ﲤﺘﻠﻚ ﺗﺮﺍﻛﻤﹰﺎ ﻋﻠﻤﻴﹰﺎ ﲡﻌﻠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺮﻳﺎﺩﺓ‬
‫ﻓﻴﻤﺎ ﺣﻮﳍﺎ ﻣﻦ ﺍﻟﺘﻜﻮﻳﻨﺎﺕ ﺍﳉﺪﻳﺪﺓ‪ .‬ﻭﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻗﻴﺎﺩﻬﺗﺎ ﻟﻸﻣﻢ ﺁﻣﺎﺩﹰﺍ‬
‫ﻣﺪﻳﺪﺓ ﺗﺮﻛﺖ ﻓﺮﺻﹰﺎ ﻣﻜﺘﺴﺒﺔ ﻣﻦ ﺍﻟﻘﺒﻮﻝ ﺍﻟﻜﺎﻣﻦ ﲢﺖ ﺍﻟﺸﻌﻮﺭ ﰲ ﺍﻟﺸﻌﻮﺏ‬
‫ﺍﳌﻨﻘﺎﺩﺓ ﳍﺎ ﻣﻨﺬ ﺍﻟﺰﻣﻦ ﺍﻟﻐﺎﺑﺮ‪ ،‬ﻭﻫﻲ ﻣﻘﺘﺪﺭﺓ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﳍﺎ ﺍﻟﻴﻮﻡ‪ .‬ﺑﻠﻰ‪ ،‬ﺇﻬﻧﺎ‬
‫ﺟﺎﻫﺰﺓ ﲤﺎﻣﹰﺎ ﻣﻦ ﻭﺟﻬﺔ ﺍﻟﺮﻣﺰ ﻭﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﻟﻜﻦ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﺘﻌﻤﻞ ﺍﶈﺮﻛﺎﺕ‬
‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺗُﻌﺪ ﺩﻡ ﻫﺬﺍ ﺍﳌﺎﺿﻲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻌﺮﻳﻖ ﻭﳊﻤﻪ‪ ،‬ﺍﺳﺘﻌﻤﺎ ﹰﻻ ﺳﻠﻴﻤﹰﺎ‬
‫ﻭﺻﺤﻴﺤﹰﺎ‪.‬‬
‫ﻛﺎﻥ ﻋﺎﳌﻨﺎ ﺯﻣﻨﹰﺎ ﻳﺴﺎﺑﻖ ﺍﻟﻌﺼﺮ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﰲ ﺍﻟﺘﺼﻮﻑ‬
‫ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻭﰲ ﲣﻄﻴﻂ ﺍﳌﺪﻥ ﻭﺍﳉﻤﺎﻝ‪ ،‬ﻭﰲ ﻛﻞ ﳎﺎﻝ ﻭﻣﻀﻤﺎﺭ‪ ،‬ﺑﺪﻫﺎﺓ ﻧﻔﺸﻮﺍ‬
‫ﺍﻟﻮﺟﻮﺩ ﻛﺎﳋﻮﺍﺭﺯﻣﻲ ﻭﺍﻟﺒﲑﻭﱐ ﻭﺍﺑﻦ ﺳﻴﻨﺎ ﻭﺍﻟﺰﻫﺮﺍﻭﻱ‪ ،‬ﻭﺃﺳﺎﺗﺬﺓ ﺍﳊﻘﻮﻕ ﻛﺄﰊ‬
‫ﺣﻨﻴﻔﺔ ﻭﺍﻹﻣﺎﻡ ﳏﻤﺪ ﻭﺍﻟﺴﺮﺧﺴﻲ ﻭﺍﳌﺮﻏﻨﺎﱐ‪ ،‬ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﺟﺘﺎﺯﺕ ﺍﳌﻘﺎﻳﻴﺲ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻋﺎﺷﺖ ﺍﳊﻴﺎﺓ ﰲ ﺧﻂ ﺍﻟﻮﺟﺪﺍﻥ ﺑﺘﻐﻠﻴﺐ ﺍﻟﻘﻠﺐ ﻭﺍﳌﻨﻄﻖ ﻛﺎﻹﻣﺎﻡ‬
‫‪٢٩‬‬
‫ﺍﻟﻐﺰﺍﱄ ﻭﺍﻟﺮﺍﺯﻱ ﻭﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ﻭﺍﻟﺸﺎﻩ ﺍﻟﻨﻘﺸﺒﻨﺪ‪ ،‬ﻭﺃﺑﻄﺎﻝ‬
‫ﺍﶈﺎﻛﻤﺔ ﻭﺍﻟﻔﻄﻨﺔ ﻛﺎﻹﻣﺎﻡ ﺍﳌﺎﺗﺮﻳﺪﻱ ﻭﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻭﺍﳉﺮﺟﺎﱐ ﻭﺍﻟﺪﻭﺍﱐ‪ ،‬ﻭﻋﻤﺎﻟﻘﺔ‬
‫ﺍﻟﻔﻦ ﻛﺎﳌﻌﻤﺎﺭ ﺧﲑﺍﻟﺪﻳﻦ ﻭﺍﳌﻌﻤﺎﺭ ﺳﻨﺎﻥ ﻭﻋﻄﺮﻱ ﻭﺩﻩ ﺩﻩ ﺃﻓﻨﺪﻱ‪ ..‬ﻭﳝﻜﻨﻪ ﺑﻌﺪ‬
‫ﺯﻣﻦ ﺍﻟﻌﻄﻞ ﺍﻟﻌﺎﺑﺮ ﺃﻥ ﳛﺮّﻙ ﳎﺪﺩﹰﺍ ﻛﻞ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻷﺩﻣﻐﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻓﻴﺤﻘﻖ‬
‫ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﺍﻟﺜﺎﻟﺜﺔ‪ .‬ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻔﺘﺢ ﺻﻔﺤﺔ ﺟﺪﻳﺪﺓ‬
‫ﺑﺈﺩﺭﺍﻙ ﺃﺫﻭﺍﻕ ﺍﻟﺒﺪﻳﻌﻴﺎﺕ ﺍﳊﻘﻴﻘﻴﺔ ﻣﻦ ﺧﻼﻝ ﻧﻘﺶ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ ﰲ ﻛﻞ‬
‫ﻣﻜﺎﻥ‪ ،‬ﻭﺍﻟﻔﻦ ﺍﳌﺘﺤﺮﻱ ﻋﻦ ﺍﻟﻼﻬﻧﺎﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﻘﺶ‪ ،‬ﺍﳌﺘﺼﻒ ﺑﺎﻷﺧﺮﻭﻳﺔ‪،‬‬
‫ﻭﺍﳌﺘﺮﻗﻖ‪ ،‬ﻭﺍﳌﺘﺤﺪ ﻣﻊ ﺍﻷﺑﻌﺎﺩ‪ ،‬ﰲ ﲡﺪﻳﺪ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﻣﻌﻨﺎﻩ‬
‫ﻛﻤﺎ ﰲ ﺗﻔﺴﲑ ﺍﻟﻮﺟﻮﺩ ﳎﺪﺩﺍﹰ‪ ،‬ﻭﰲ ﺃﺟـﻮﺍﺀ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻼﻫﻮﺗﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﻐﻮﺭ‬
‫ﻛﻤﺎ ﰲ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ‪ ،‬ﻭﰲ ﺍﶈﺎﺳﺒﺔ ﻭﺍﳌﺮﺍﻗﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻤﺎ ﰲ ﺍﻟﺘﻴﻘﻆ ﻭﺍﻟﺘﻤﻜﲔ‬
‫ﺍﻟﻠﺬﻳﻦ ﻳﻜﺴﺒﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻗﻴﻤﹰﺎ ﻓﻮﻕ ﻗﻴَﻢ‪ ،‬ﻭﰲ ﺍﳌﺪﻥ ﻭﲣﻄﻴﻂ ﺍﳌﺪﻥ ﺍﻟﺬﻱ ﳝﻜﹼﻦ‬
‫ﻋﺎﳌﻨﺎ ﺍﻟﺬﺍﰐ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﻭﳚﻌﻞ ﻋﺎﳌﻨﺎ ﺍﻟﺬﺍﰐ ﻳﺘﻨﻔﺴﻪ ﻛﻤﺎ ﰲ ﺍﻟﻘﻴـﻢ ﺍﳉﻤﺎﻟﻴﺔ‬
‫ﺍﻟﻌﺎﺋﺪﺓ ﻟﻠﺠﻤﻬﻮﺭ‪ .‬ﻧﻌﻢ‪ ،‬ﺗﺴﺘﻄﻴﻊ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﺗﻔﺘﺢ ﻫﺬﻩ ﺍﻟﺼﻔﺤﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺑـﻞ‬
‫ﺍﻟﺼﺤﻴﺢ ﺃﻬﻧﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻳﺒﺪﻭ ﻋﻤﻼ ﻏﲑ ﻳﺴﲑ‪.‬‬
‫ﺇﻧﻨﺎ ﻟﻦ ﻧﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻧﻔﺘﺢ ﺍﻟﺼﻔﺤﺔ ﺍﳉﺪﻳـﺪﺓ ﻣﻦ ﻏﲑ ﺍﻧﺘﺰﺍﻉ ﺍ ﹸﳌَﺘﹶﻠﻘﱠﻴﺎﺕ‬
‫)ﺍﻟﺘﺼﻮﺭﺍﺕ( ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﻨﺤﺮﻓﺔ ﺍﻟﺴﺎﺋﺒﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﻣﻨﺬ ﺳﻨﲔ ﻭﺳﻨﲔ‪ ،‬ﻣﺜﻞ‬
‫ﺇﺿﻨﺎﺀ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺇﺫﻭﺍﺋﻬﺎ ﺑﺪﺭﺟﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﺗﻌﻄﻴﻞ ﻋﻤﻞ ﺃﺟﻮﺍﺋﻨﺎ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﻭﻭﺿﻊ ﺍﻷﻗﻔﺎﻝ ﻋﻠﻰ ﺃﻟﺴـﻨﺔ ﺍﻟﻘﻠﻮﺏ ﺑﺘﻨﺴﻴﺔ ﺍﻟﻮﺟﺪ ﻭﺍﻟﻌﺸﻖ ﲤﺎﻣﺎﹰ‪ ،‬ﻭﺍﳓﺒﺎﺱ‬
‫ﺍﳌﺜﻘﻔﲔ ﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﻟﺪﺍﺭﺳـﲔ ﰲ ﻗﻤﻘﻢ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﻜﺜﻴﻔﺔ‪ ،‬ﻭﺇﺣﻼﻝ‬
‫ﺍﻟﺘﺸﺪﻕ ﳏﻞ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﺜﺒﺎﺕ ﰲ ﺍﳊﻖ‪ ،‬ﻭﺣﱴ ﰲ ﻃﻠﺐ ﺍﻵﺧﺮﺓ ﻭﺍﳉﻨﺔ‪ ،‬ﻃﻠﺒﻬﺎ‬
‫ﺑﻨﻈﺮ ﺩﻭﺍﻡ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﳌﻌﺘﺎﺩﺓ!‬
‫ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻧﻨﺎ ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺍﻧﺘﺰﺍﻉ ﺍﻟﻠﻮﺛﻴﺎﺕ ﺍﻟﻼﺻﻘﺔ‬
‫ﺑﺄﺭﻭﺍﺣﻨﺎ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ‪ .‬ﺑﻞ ﺍﻹﻓﺎﺩﺓ ﺑﺄﻥ ﺑﻠﻮﻍ ﺑـ ّﺮ ﺍﻷﻣﺎﻥ ﻋﺴﲑ ﻏﺎﻳﺔ‬
‫ﺍﻟﻌﺴﺮ ﻣﺎ ﱂ ﻧﺘﺨﻠﺺ ﻛﺄﻣﺔ ﻣﻦ ﺃﺳﺒﺎﺏ ﻭﺩﻭﺍﻋﻲ ﺍﻬﻧﻴﺎﺭﻧﺎ ﻭﺍﳓﻼﻟﻨﺎ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻣﺜﻞ‬

‫‪٣٠‬‬
‫ﺍﳊﺮﺹ ﻭﺍﻟﻜﺴﻞ ﻭﻃﻠﺐ ﺍﻟﺸـﻬﺮﺓ ﻭﺷﻬﻮﺓ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻷﻧﺎﻧﻴﺔ ﻭﺍﳌﻴﻞ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺣﺎﺳﻴﺲ ﻭﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﻧﺘﻮﺟﻪ ﺇﱃ ﺍﳊﻖ ﲟﺎ ﻳُﻌ ّﺪ ﺟﻮﻫﺮ ﺍﻹﺳﻼﻡ‬
‫ﻭﺣﻘﻴﻘﺘﻪ‪ ،‬ﻛﺎﻻﺳﺘﻐﻨﺎﺀ ﻭﺍﳉﺴﺎﺭﺓ ﻭﺍﶈﻮﻳﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ِﺑ َﻬ ّﻢ ﺍﻵﺧﺮ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬
‫ﻭﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻭﻧُﺼﻔﹼﻰ ﲟﺸﺎﻋﺮ ﺍﳊﻖ ﻭﻧﺼﺐ ﰲ ﻗﺎﻟﺒﻪ‪ .‬ﻟﻜﻦ ﺍﻟﻌﺴﺮ ﺍﻟﺸﺪﻳﺪ ﻻ ﻳﻌﲏ‬
‫ﺍﶈﺎﻝ‪ .‬ﻓﻤﺎ ﱂ ﲣﻞ ﺍﻟﺴـﺎﺣﺔ ‪-‬ﻭﻫﻲ ﻟﻴﺴﺖ ﺧﺎﻟﻴﺔ‪ -‬ﻣﻦ ﺷـﺠﻌﺎﻥ ﳐﻠﺼﲔ‬
‫ﻟﻠﺠﻮﻫﺮ ﻭﺍﻟﺬﺍﺕ‪ ،‬ﻣﺎﻟﻜﲔ ﻹﺭﺍﺩﺓ ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻗﺎﺩﺭﻳـﻦ ﻋﻠﻰ ﺍﺣﺘﻀﺎﻥ ﺍﻟﻌﺼﺮ‪،‬‬
‫ﻓﻼﺑﺪ ﺃﻥ ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﺍﻟﺘﺠﺪﺩ ﻭﺍﻟﺘﻐﲑ‪ ...‬ﲡﺪﺩ ﻭﺗﻐﲑ ﺫﻭ ﺃﺑﻌﺎﺩ ﻗﺮﺁﻧﻴﺔ ﻭﺳﺠﺎﻳﺎ‬
‫ﻓﻄﺮﻳﺔ‪ ...‬ﻳﺘﺤﻘﻖ ﺑﻮﺗﲑﺓ ﺗُﻌﺠﺰ ﺍﻟﺬﻳـﻦ ﻳﺼﺮﻭﻥ ﻋﻠﻰ ﺣﺒﺲ ﺃﻧﻔﺴﻬﻢ ﺧﺸﻴﺔ‬
‫ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺃﻭ ﻳﺼﺮﻭﻥ ﻋﻠﻰ ﺍﻻﻧﻐﻼﻕ‪ ،‬ﺗﻌﺠﺰﻫﻢ ﻋﻦ ﺻﺪ ﺍﻟﺘﻴﺎﺭ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻨﻬﻀﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﻋﺮﻓﻨﺎﻫﺎ ﻭﻋﻠﻤﻨﺎ ﻬﺑﺎ ﺣﱴ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﺎﻧﺖ ﲦﺮﺓ ﺳﻌﻲ‬
‫ﺍﻟﺪﻫـﺎﺀ ﺍﻟﻔﺮﺩﻱ‪ ،‬ﻻ ﲪﻼﺕ ﺍﻟﻜﺘﻞ ﺍﻟﺒﺸﺮﻳـﺔ ﻭﺣﺮﻛﺎﻬﺗﺎ‪ ...‬ﻓﻘﺪ ﻛﺎﻧﺖ‬
‫ﺍﻟﺘﺠﺪﻳﺪﺍﺕ ﻭﺍﻟﺘﻐﻴﲑﺍﺕ ﺍﻟﱵ ﺑﻠﻐﺖ ﺣـﺪ ﺍﻻﻧﻔﺠﺎﺭ ﺃﺣﻴﺎﻧﺎ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳌﺘﻌﺎﻗﺒﺔ‬
‫ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻦ ﺁﺛـﺎﺭ ﻋـﺪﺩ ﻣﻦ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻔﺬﺓ ﻭﺍﻟﻌﻘﻮﻝ ﺍﻟﺬﻛﻴﺔ‬
‫ﺍﻻﺳﺘﺜﻨﺎﺋﻴﺔ ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﻤﺘﺎﺯﺓ ﺍﻟﱵ ﲰﻘﺖ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻣﻮﻱ ﻭﺍﻟﻌﺒﺎﺳﻲ‪ ،‬ﻛﻤﺎ‬
‫ﻛﺎﻧﺖ ﺍﻟﻔﻜﺮﺓ ﺍﻟﻐﺎﺋﺮﺓ ﺍﻟﻌﻤﻖ ﻭﺍﻟﺮﻭﺡ ﺍﳌﺘﻌﻤﻘﺔ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﱪﺍﻗﺔ ﺧﻠﻒ ﺍﻟﺘﺤﺮﻙ‬
‫ﻭﺍﻟﺘﻜﻮﻥ "ﻋﻦ ﺍﳌﺮﻛﺰ" ﰲ ﺍﻟﻌﻬﺪ ﺍﻹﻳﻠﺨﺎﱐ ﻭﺍﻟﻘﺮﻩ ﺧـﺎﱐ ﻭﺍﻟﺴـﻠﺠﻮﻗﻲ‬
‫ﻭﺍﻟﻌﺜﻤﺎﱐ‪ .‬ﺇﻥ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﺍﻓﺘﺘﺤﻪ ﻫﺆﻻﺀ ﺍﻟﺮﻭﺍﺩ ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﲟﻌﻨﻮﻳﺔ ﻋﺎﻟﻴﺔ‬
‫ﻱ ﻭﻣﺪ ٍﺓ ﺇﱃ ﻣﺪﺍﺭﺱ ﻭﺗﻴﺎﺭﺍﺕ ﺗﻨﻔﺦ‬ ‫ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻣﻦ ﺍﳌﺮﺍﺣﻞ‪ ،‬ﲢﻮﻝ ﺑﻌﺪ ﻷ ٍ‬
‫ﺭﻭﺡ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺟﺪﻳﺪ ﰲ ﺍﻟﻜﺘﻞ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻓﺘﺎﺑﻊ ﻣﻦ ﺳﺎﺭ ﺧﻠﻔﻬﻢ ﻃﺮﻳﻖ ﺃﻭﻟﺌﻚ‬
‫ﺍﳌﺮﺷﺪﻳﻦ ﺍﻷﺭﻭﺍﺡ ﻭﺗﻌﻘﺒﻮﺍ ﺩﺭﺏ ﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻭﺍﳓﺸﺮﺕ ﺍﳊﺸﻮﺩ ﻋﻠﻰ ﺃﺛﺮﻫﻢ‬
‫ﻭﳉﺄﻭﺍ ﺇﱃ ﺇﻗﻠﻴﻢ ﺿﻴﺎﺋﻬﻢ‪ .‬ﻓﻌﺎﺵ ﻫﺆﻻﺀ ﺍﳌﺮﺷﺪﻭﻥ ﺍﻟﻌﻈﺎﻡ ﻣﻊ ﺍﳊﺸﻮﺩ ﻭﻛﺄﻬﻧﻢ‬
‫ﺍﻟﻘﻠﺐ ﻭﺍﻟﺪﻡ ﻣﻨﻬﻢ‪ .‬ﺃﻣﺎ ﰲ ﻣﺮﺍﺣﻞ ﺃﻓﻮﻝ ﺍﻷﺩﻣﻐﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻫﺬﻩ‪ ،‬ﻭﻏﻴﺎﺏ ﻣَﻦ‬
‫ﻳﺸﻐﻞ ﻓﺮﺍﻏﻬﻢ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻫﻮﻝ ﻭﺗﻔﺤﻢ ﺍﻟﻔﻜﺮ ﻭﻋﻘﻢ ﺍﻟﺘﺠﺪﻳﺪ ﺃﺻﺎﺏ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﺑﻜﻞ ﺃﺻﻨﺎﻓﻪ ﻭﻃﺒﻘﺎﺗﻪ‪.‬‬
‫‪٣١‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ‪ ،‬ﺇﺫ ﺗﺘﺤﻮﻝ ﺍﻷﻳﺎﻡ ﺇﱃ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻭﻳﺘﺒﻊ ﺍﻟﻔﺠﺮ ﻓﺠﺮﺍﹰ‪ ،‬ﻳﻨﺘﻌﺶ‬
‫ﺃﻣﻠﻨﺎ ﻭﺍﻧﺘﻈﺎﺭﻧﺎ‪ .‬ﻓﻨﺪﻋﻮ ﺭﺑﻨﺎ ﺗﻌﺎﱃ ﺃﻥ ﻳﻬﺒﻨﺎ ﺇﺭﺍﺩﺓ ﻣﺆﻳﺪﺓ ﺑﺎﳌﺸﻴﺌﺔ ﺗﻌﻴﻨﻨﺎ ﰲ ﺇﻗﺎﻣﺔ‬
‫ﺻﺮﺡ ﺭﻭﺣﻨﺎ‪ ،‬ﻭﺟﻌﻞ ﻗﻠﻮﺑﻨﺎ ﺧﻀﺮﺍﺀ ﻛﺮﺑﻮﻉ ﺍﳉﻨﺔ‪ ،‬ﻭﺇﻳﺼﺎﻝ ﺃﻟﺒﺎﺑﻨﺎ ﺇﱃ ﺃﺳﺮﺍﺭ‬
‫ﺣﺮﻡ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﺃﻥ ﻳُﻠﻬﻢ ﺷـﻌﺒﻨﺎ ﻃﺮﻳﻖ ﺍﻟﺘﺠﺪﺩ ﰲ ﺧﻂ ﺍﻟﺴﲑ ﺍﶈﻤﺪﻱ ﻋﻠﻴﻪ‬
‫ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﰎ ﺍﻟﺘﺴﻠﻴﻢ‪.‬‬
‫ﺇﻥ ﺳﻌﻴﻨﺎ ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻷﻣﻞ ﻭﺍﻧﺘﻈﺎﺭﻧﺎ ﻟـﻪ ﻫﻮ ﺣﻘﻨﺎ ﻭﻭﺍﺟﺒﻨﺎ ﻭﺿﺮﻭﺭﺓ‬
‫ﺇﳝﺎﻧﻨﺎ‪ .‬ﻭﻣﻦ ﺍﻟﻠﻮﺍﺯﻡ ﺃﺛﻨﺎﺀ ﺍﺳـﺘﻌﻤﺎﻝ ﺣﻘﻨﺎ ﻭﺍﻹﻳﻔﺎﺀ ﺑﻮﺍﺟﺒﻨﺎ ﺃﻥ ﻧﺮﺍﺟﻊ ﻣﺎﺿﻴﻨﺎ‬
‫ﺍﺠﻤﻟﻴﺪ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻭﻧﻠﺠﺄ ﺇﱃ ﻗﻴﻤﻨﺎ ﺍﻟﱵ ﺟﻌﻠﺖ ﺃﻣﺴﻨﺎ ﺯﺍﺧﺮﹰﺍ ﺑﺎﻟﻌﻈﻤﺔ‪ .‬ﻓﻌﻨﺪﻣﺎ‬
‫ﺣﻘﻖ ﺍﻟﻐﺮﺏ ﻬﻧﻀﺔ ﻛﻬﺬﻩ ﰲ ﻣﺴﲑﻩ ﳓﻮ ﺍﳌﺪﻧﻴﺔ ﺍﳊﺎﺿﺮﺓ‪ ،‬ﺍﻟﺘﺠﺄ ﺇﱃ ﺍﳌﺴﻴﺤﻴﺔ‬
‫ﻼ ﻭﺗﺰﺍﻭﺝ ﻣﻊ ﺍﻟﺮﻭﻣﺎﻧﻴﺔ‪ .‬ﺃﺷـﺒﺎﻩ ﻫـﺬﻩ ﺍﻷﺳﺲ ﻣﻘﺒﻮﻟﺔ‬ ‫ﻭﺍﲣﺬ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻣﺜ ﹰ‬
‫ﻟﻠﺤﻀﺎﺭﺍﺕ ﺍﻷﺧﺮﻯ ﰲ ﻛﻞ ﺯﻣﺎﻥ‪ .‬ﺇﺫﻥ ﺳﻨﻠﺠﺄ ﳓﻦ ﺃﻳﻀﹰﺎ ﺇﱃ ﻣﺎﺿﻴﻨﺎ ﻭﺟﺬﻭﺭ‬
‫ﻣﻌﺎﻧﻴﻨﺎ ﻭﻧﻘﺘﺒﺲ ﻣﻦ ﻣﺜﻠﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﱂ ﻳﺘﻜﺪﺭ ﺻﻔﺎﺅﻫﺎ ﺑﺘﻌﺎﻗﺐ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻭﺳﻨﺄﺧﺬ ﻣﻦ ﺇﺑﺪﺍﻋﺎﺕ ﻋﺼﻮﺭﻧﺎ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺷـﺮﳛﺘﻨﺎ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﺬﻫﺒﻴﺔ‬
‫ﻭﻣﺼﺪﺭ ﻓﺨﺮﻧﺎ ﺍﻷﺑﺪﻱ‪ ،‬ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻔﻠﺴﻔﻲ ﻛﻤﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﰲ‬
‫ﻃﺒﻴﻌﺔ ﻣﺘﻠﻘﻴﺎﺕ ﺍﻟﺪﻳـﻦ ﺍﳌﺴﺘﻘﺮﺓ ﻛﻤﺎ ﰲ ﺑﻌﺪﻩ ﺍﻷﺧﻼﻗﻲ‪ ،‬ﻭﻧـﺰﻳﺪ ﺑﻐﺰﻝ‬
‫ﺍﻟﻨﻘﻮﺵ ﻋﻠﻰ ﺃﺭﺩﻳﺔ ﻣﺮﻓﻠﺔ ﺗﺴﺮﺑﻞ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﰲ ﻫﺬﻩ ﺍﻟﻨﻘﻮﺵ ﻳﺘﺠﺎﻭﺭ ﻣﻮﻻﻧﺎ‬
‫ﺟﻼﻝ ﺍﻟﺪﻳـﻦ ﺍﻟﺮﻭﻣﻲ ﻣﻊ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪ ،‬ﻭﻳﺴﺠﺪ ﻳﻮﻧﺲ ﺃ ْﻣ َﺮ ْﻩ ﻣﻊ ﳐﺪﻭﻡ ﻗﻮﱄ‪،‬‬
‫ﻭﻳﻀﻢ "ﻓﻀﻮﱄ" ﺇﱃ ﺻﺪﺭﻩ "ﻋﺎﻛﻒ"‪ .‬ﻭﻳﻘﻒ ﺍﻷﻣﲑ ﺍﻭﻟﻮﻍ ﲢﻴﺔ ﻷﰊ ﺣﻨﻴﻔﺔ‪،‬‬
‫ﻭﳚﻠﺲ ﺍﳋﻮﺍﺟﺔ ﺍﻟﺪﻫّﺎﱐ ﻗﺒﺎﻟﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻳﻠﻘﻲ ﺇﺑﻦ ﻋﺮﰊ ﻭﺭﺩﺓ ﻋﻠﻰ ﺇﺑﻦ‬
‫ﺳﻴﻨﺎ‪ ،‬ﻭﻳﻔﻴﺾ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺍﻟﺴﺮﻫﻨﺪﻱ ﺑﺒﺸﺮﻯ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻨﻮﺭﺳﻲ‪...‬‬
‫ﻳﺘﻮﺣﺪ ﻋﻤﺎﻟﻴﻖ ﺍﻷﻓﻜﺎﺭ ﳍﺬﺍ ﺍﳌﺎﺿﻲ ﺍﳌﺎﺭﺩ ﺍﻟﻌﻈﻴﻢ ﺑﻘﺎﻣﺎﻬﺗﻢ ﺍﻟﻌﻤﻼﻗﺔ‪ ،‬ﻓﻴﻬﻤﺴﻮﻥ‬
‫ﰲ ﺁﺫﺍﻧﻨﺎ ﻃﻼﺳﻢ ﺍﳋﻼﺹ ﻭﺍﻻﻧﺒﻌﺎﺙ‪.‬‬
‫ﺍﳌﺄﻣﻮﻝ ﺃﻥ ﻧﻜﺘﺸﻒ ﺍﻟﺸـﻌﻮﺭ ﻭﺍﻟﻔﻜﺮ ﻭﺍﳌﻨﻬﺞ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﱵ ﲡﻤﻊ ﻛﻞ‬
‫ﻫﺬﻩ‪ ،‬ﻭﺃﻥ ﳒﺪ ﺃﺳﻠﻮﺑﻨﺎ ﺍﻟﺴﻤﺎﻭﻱ ﻭﺍﳋﺎﻟﺪ‪ .‬ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ‪ ،‬ﺃﺭﻯ ﺃﻥ ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ‬
‫‪٣٢‬‬
‫ﰲ ﻃﺮﻗﻨﺎ ﺍﻟﱵ ﻧﺴﻠﻜﻬﺎ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺃﻥ ﳒﺪﺩ ﺇﻋﻤﺎﺭﻫﺎ‪ .‬ﻓﻤﻦ ﺍﻷﺳﺲ‬
‫ﺍﳌﻬﻤﺔ ﻟﻨﻬﻀﺘﻨﺎ ﺇﳍﺎﻡ ﺍﻟﻌﺸﻖ ﻭﺍﻟﺸﻮﻕ ﻭﺑَﺮﻛﺘﻬﻤﺎ‪ ،‬ﻭﺍﳌﺘﺎﻧﺔ ﻭﺍﻟﺮﺻﺎﻧﺔ ﺍﻟﱵ ﺗﻮﺣﻲ‬
‫ﺑﺄﻣﺎﻥ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻭﺍﺳﺘﻘﺮﺍﺭ ﻭﺇﻧﺴﺎﻧﻴﺔ ﺍﳊﺮﻳﺔ ﻭﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺑُﻌﺪ‬
‫ﺍﻟﺘﻌﻤﻖ ﻭﺍﻟﺪﻗﺔ ﻭﺍﻟﺘﺠﺮﻳﺪ‪ ،‬ﻭﳏﻮﺭ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﺭﻭﺡ ﺍﻟﻮﺣﻲ ﰲ ﻓﻨﻨﺎ ﻭﻓﻠﺴﻔﺘﻨﺎ‪ .‬ﻭﻣﻦ‬
‫ﺿﻤﺎﻧﺎﺕ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻟﺘﺠﺪﺩ ﺃﻥ ﳒﻌﻞ ﺭﺿﺎ ﺍﷲ ﻏﺎﻳﺔ‬
‫ﺍﻵﻣﺎﻝ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺃﺳﺎﺳﹰﺎ ﻟﻠﺤﺮﻛﻴﺔ ﰲ ﺟﻬﻮﺩ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻮﺍﺟﺐ‪ ،‬ﻭﺣﺐ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﻃﻦ ﺣﺮﺻﹰﺎ ﻻ ﻳﺴﺘﻐﲎ ﻋﻨﻪ‪ ،‬ﻭﺍﻷﺧﻼﻗﻴﺔ ﺯﺍﺩﹰﺍ ﺣﻴﻮﻳﹰﺎ ﰲ ﺍﳌﺴﲑ ﻻ ﻳﺘﺮﻙ‬
‫ﻒ ﻋﻦ ﻧﺒﺸﻪ‬‫ﺃﺑﺪﺍﹰ‪ ،‬ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ‪ :‬ﻛﺘﺎﺑﺎ ﳏﻔﻮﻓﹰﺎ ﺑﺎﻷﺳﺮﺍﺭ ﻻ ﻳُﻜ ُ‬
‫ﻼ ﺑﻌﺪ ﻓﺼﻞ ﲢﺖ ﻣﻨﺸﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺒﻠﻮﺭﻱ‪ ،‬ﻭﻣﺼﺪﺭﹰﺍ ﻟﻠﻘﻮﺓ ﻣﻬﻤﹰﺎ ﻟﺸﺨﺼﻴﺔ‬ ‫ﻓﺼ ﹰ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﻗﻴﻤﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴـﻨﺔ ﳏﻮﺭﹰﺍ ﻟﻠﻄﺮﻳﻖ ﺍﳌﻮﺻﻞ ﺇﱃ‬
‫ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻣﺘﻨﺎﺳﺒﹰﺎ ﻣﻊ ﺣﻘﺎﻧﻴﺔ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﻭ ُﻣ ﹶﻘ ﱠﺪﺳّﻴﺘﻪ‪.‬‬
‫ﻭﺇﻥ ﺃﻣﻮﺭﹰﺍ ﳝﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻬﺎ ﺑﻮﺻﻔﺔ ﻃﺒﻴﺔ ﳋﻼﺻﻨﺎ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻥ ﳒﻌﻞ ﻭﻃﻨﻨﺎ‬
‫ﻭﺇﻧﺴﺎﻧﻨﺎ ﻣﻘﺼﻮﺩﻧﺎ ﻭﳒﻬﺪ ﰲ ﺗﻐﻴﲑ ﻣﺼﲑﻧﺎ ﺍﳌﻌﻜﻮﺱ‪ ،‬ﻭﳓﻴﻲ ﺃﺟﺴﺎﺩﻧﺎ ﺑﺎﻟﺮﻭﺡ‬
‫ﺍﳌﺘﺸﻜﻞ ﻣﻦ ﻋﺠﲔ ﳎﺘﻤﻌﻨﺎ‪ ،‬ﻭﻧﻔﺘﺢ ﺻﻔﺤﺔ ﺗﺎﺭﳜﻴﺔ ﻧﻘﻴﺔ ﻭﺟﺪﻳﺮﺓ ﻟﺸﻌﺒﻨﺎ‪ ،‬ﻫﻲ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﻷﺳﺲ ﳊﻀﺎﺭﺓ ﺗﻔﻮﻕ ﺍﳌﺪﻥ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺭﺅﻳﺎ ﺍﻟﺘﺠﺪﺩ‪ .‬ﻭﺳﻨﻌﺮﺽ ﻫﺬﻩ‬
‫ﺍﻷﺳﺲ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﻓﺼﻞ ﻳﺄﰐ‪.‬‬

‫‪٣٣‬‬
 ‫ﻭﳓﻦ ﻧﻘﻴﻢ ﺻﺮﺡ ﺍﻟﺮﻭﺡ‪...‬‬

‫ﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ﺇﱃ ﺻﻔﺎﺕ "ﻭﺭﺛﺔ ﺍﻷﺭﺽ" ﺇﲨﺎ ﹰﻻ‪ .‬ﻭﻧﺮﻳﺪ ﺍﻵﻥ ﺃﻥ ﻧﺘﻔﺴﺢ‬
‫ﻼ‪:‬‬
‫ﰲ ﻣﻼﳏﻬﺎ ﺑﺸﻲﺀ ﺃﻛﺜﺮ ﺗﻔﺼﻴ ﹰ‬
‫ﺍﻟﻮﺻﻒ ﺍﻷﻭﻝ ﻟﻮﺍﺭﺙ ﺍﻷﺭﺽ ﻫـﻮ ﺍﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ‪ .‬ﳛﺪﺩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫"ﺍﻹﳝﺎﻥ ﺑﺎﷲ" ﻏﺎﻳـﺔ ﳋﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻓﻖ ﺍﳌﻌﺮﻓﺔ ﻭﺭﻭﺡ ﺍﶈﺒﺔ ﻭﺑُﻌ ِﺪ ﺍﻟﻌﺸﻖ‬
‫ﻭﺍﻟﺸﻮﻕ ﻭﺗﻠﻮّﻥ ﺍﳋﻄﻮﻁ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﻣﻜﻠﹼﻒ ﺑﺒﻨﺎﺀ ﻋﺎﳌﻪ ﺍﻹﳝﺎﱐ‬
‫ﻭﺍﻟﺘﻔﻜﺮﻱ ﺣﻴﻨﹰﺎ ﲟﺪ ﺍﻟﺪﺭﻭﺏ ﻣﻦ ﺫﺍﺗﻪ ﺇﱃ ﺃﻋﻤﺎﻕ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺣﻴﻨـﺎ ﺑﺎﻟﺘﻘﺎﻁ‬
‫ﺷـﺮﺍﺋﺢ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﻭﺗﻘﻴﻴﻤﻬﺎ ﰲ ﺫﺍﺗـﻪ‪ .‬ﻭﻳﻌﲏ ﻫﺬﺍ ﰲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ﻇﻬﻮﺭ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺭﻭﺣﻪ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﺸﻌﺮ ﺫﺍﺗﻪ‪،‬‬
‫ﻭﺍﻷﻋﻤﺎﻕ ﰲ ﺫﺍﺗﻪ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺍﻟﻮﺟـﻮﺩ ﻭﻏﺎﻳﺎﺗﻪ‪ ،‬ﻭﻳﻄﻠﻊ ﻋﻠﻰ ﻛﻨـﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﻭﺍﳊﻮﺍﺩﺙ ﻭﻣﺎ ﻭﺭﺍﺀ ﺳـﺘﺎﺭ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺇ ﹼﻻ ﰲ ﺿﻴﺎﺀ ﺍﻹﳝﺎﻥ‪ ...‬ﻭﺑﻌﺪ ﺍﻻﻃﻼﻉ‬
‫ﳛﻴﻂ ﻓﻬﻤﹰﺎ ﺑﺎﻟﻮﺟﻮﺩ ﰲ ﺃﺑﻌﺎﺩﻩ ﺍﻟﺬﺍﺗﻴﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﻜﻔﺮ ﻧﻈﺎﻡ ﻣﻨﻐﻠﻖ ﻭﺧﺎﻧﻖ‪ .‬ﻓﻔﻲ ﻧﻈﺮ ﺍﻟﻜﺎﻓﺮ‪ :‬ﺑـﺪﺃ ﺍﻟﻮﺟﻮﺩ ﺑﻔﻮﺿﻰ‪،‬‬
‫ﺼﺪﻑ‪ ،‬ﻭﻳﻨـﺰﻟﻖ ﻣﺘﺴﺎﺭﻋﹰﺎ ﺇﱃ ﻬﻧﺎﻳﺔ ﺭﻫﻴﺒﺔ‪ .‬ﻭﰲ‬ ‫ﻭﺗﻄﻮﺭ ﰲ ﺍﺠﻤﻟﺎﻫﻞ ﺍﳌﺨﻴﻔﺔ ﻟﻠ ﱡ‬
‫ﻫﺬﺍ ﺍﻟﺴﲑ ﺍﳌﺘﺪﺣﺮﺝ ﻭﺍﳌﻨـﺰﻟﻖ‪ ،‬ﻟﻴﺲ ﻟﻨﺎ ﻣﻜﺎﻥ ﺿﻴﻖ‪ ،‬ﺑﻞ ﻭﻻ ﻣﻮﻃﺊ ﻗﺪﻡ ﻓﻴﻪ‬
‫ﻧﻔﺤﺔ ﺭﲪﺎﻧﻴﺔ ﻳﻨﺸﺮﺡ ﻬﺑﺎ ﺍﻟﺮﻭﺡ‪ ،‬ﺃﻭ ﻧﺴﻴﻢ ﺃﻣﺎﻥ ﳛﺘﻀﻦ ﺁﻣﺎﻟﻨﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﺃﻣﺎ ﺇﻧﺴﺎﻥ ﺍﻹﳝﺎﻥ ﺍﳌﺴﺘﺸﻌﺮ ﲟﻨﺸﺌﻪ ﻭﺧﻂ ﺣﺮﻛﺘﻪ‪ ،‬ﻭﺗﻮﺟﻬﺎﺗﻪ‪ :‬ﺇﱃ ﺃﻳﻦ ﻭﺇﱃ‬
‫ﻣﺎﺫﺍ‪ ،‬ﻭﻭﻇﺎﺋﻔﻪ‪ ،‬ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﻯ ﻛﻞ ﺷﻲﺀ ﻧـﻮﺭﹰﺍ ﻭﺿﻴﺎﺀ‪ ،‬ﻭﻳﻄﺄ ﻗﺪﻣﻪ‬
‫ﻣﻦ ﻏﲑ ﻗﻠﻖ ﺃﻳﻨﻤﺎ ﻳﻄﺄ‪ ،‬ﻭﻳﺴﲑ ﳓﻮ ﻫﺪﻓﻪ ﺍﳌﻮﺟّﻪ ﺇﻟﻴﻪ ﺑـﻼ ﺧﻮﻑ ﻭﰲ ﺛﻘﺔ‪...‬‬
‫ﻭﺇﺫ ﻳﺴﲑ‪ُ ،‬ﻳَﻨﻘﹼﺐ ﲬﺴﲔ ﺃﻟﻒ ﻣﺮﺓ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﻭﻣﺎ ﻭﺭﺍﺀ ﺳـﺘﺎﺭ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﻭﻳﺮﺷﺢ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ ﲬﺴﲔ ﺃﻟﻒ ﻣﺮﺓ ﰲ ﺍﻷﻧﺒﻴﻖ‪ ،‬ﻭﻳﺼﺮ ﻋﻠﻰ ﻃﺮْﻕ ﻛﻞ‬

‫‪٣٤‬‬
‫ﺑﺎﺏ‪ ،‬ﻭﻳﺒﺤﺚ ﻋﻦ ﻭﺷـﺎﺋﺞ ﺍﳌﻨﺎﺳﺒﺔ ﻣﻊ ﻛﻞ ﺷﻲﺀ‪ ...‬ﻭﺣﲔ ﻳﻘﺼﺮ ﻣﺎ ﻋﻠﻤﻪ‬
‫ﻭﻣﺎ ﻭﺟـﺪﻩ‪ ،‬ﻳﻜﺘﻔﻲ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻟﱵ ﺭﺁﻫﺎ ﻭﻋﺮﻓﻬﺎ ﰲ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﻟﱵ‬
‫ﺍﺳﺘﺤﺼﻠﻬﺎ ﻫﻮ ﺃﻭ ﻏﲑﻩ ﺣﱴ ﺫﻟﻚ ﺍﳊﲔ‪ ،‬ﰒ ﻳﻮﺍﺻﻞ ﺍﳌﺴﲑ‪.‬‬
‫ﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﳌﻮﺍﺯﻳﻦ‪ ،‬ﻳُﻌﺪ ﺳﺎﺋﺢ ﺍﻹﳝﺎﻥ ﻣﻜﺘﺸﻔﹰﺎ ﳌﺼﺪﺭ ﻣﻬﻢ ﻟﻠﻘﻮﺓ‪ .‬ﻫﺬﻩ‬
‫ﺍﳋﺰﻳﻨﺔ ﻭﺍﻟﺬﺧﲑﺓ ﺍﻟﺘﻌﺒﻮﻳﺔ‪ ،‬ﺍﻟﻌﺎﺋﺪﺓ ﻟﻸﺑﻌﺎﺩ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺍﳌﺮﻣﻮﺯ ﳍﺎ ﺑـ"ﻻ ﺣﻮﻝ‬
‫ﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﺼﺪﺭ ﻏﲑﻩ‬ ‫ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ"‪ ،‬ﻟﺘﺒﻠﻎ ﻣﻦ ﺍﻷﳘﻴﺔ ﻣﻮﻗﻌﹰﺎ ﻳﻠﻐﻲ ﺣ ّ‬
‫ﻋﻨﺪ ﻣﻦ ﳛﻮﺯ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﻟﻠﻘﻮﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﺭ‪ .‬ﻓﺈﻧﻪ ﻻ ﻳـﺮﻯ ﺇﻻ ﻫﻮ‬
‫ﺳـﺒﺤﺎﻧﻪ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻻ ﻳﻔﺮ ﺇﻻ ﺇﻟﻴﻪ ﻫﻮ‪ ،‬ﻭﻻ ﳛﻴﺎ ﺇﻻ ﻣﺘﻮﺟﻬﺎ ﺇﻟﻴﻪ‬
‫ﻫﻮ‪ ،‬ﻓﻴﺴﺘﻄﻴﻊ ﲢﺪﻱ ﻛﻞ ﺍﻟﻘﻮﻯ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺑﻘﺪﺭ ﺗﻮﻏﻞ ﻣﻌﺮﻓﺘﻪ ﻭﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ‬
‫ﺍﷲ‪ ،‬ﻭﻳﻌﻴﺶ ﰲ ﺷﻮﻕ‪ ،‬ﻭﻻ ﻳﻘﻊ ﰲ ﺍﻟﺘﺸﺎﺅﻡ ﻭﺍﻟﺴﻮﺩﺍﻭﻳﺔ ﺣﱴ ﰲ ﺃﺷﺪ ﺍﳌﻮﺍﻗﻒ‬
‫ﺳﻠﺒﻴﺔ‪ ،‬ﻣﻊ ﺃﻣﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺡ ﰲ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻼ ﺇﱃ ﺗﺮﺍﺙ ﺿﺨﻢ ﻣﻦ ﺍﻵﺛﺎﺭ‬
‫ﻭﺃﻛﺘﻔﻲ ﻫﻨﺎ ﻬﺑﺬﺍ ﺍﻟﻘﺪﺭ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﳏﻴ ﹰ‬
‫ﺗﻌﺎﳉﻪ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﻛﻠﻴﺎﺕ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪.‬‬
‫ﺍﻟﻮﺻﻒ ﺍﻟﺜﺎﱐ ﻟﻠﻮﺍﺭﺙ ﻫﻮ ﺍﻟﻌﺸﻖ ﺍﻟﺬﻱ ﻳُﻌﺪ ﺃﻫﻢ ﺇﻛﺴـﲑ ﻟﻠﺤﻴـﺎﺓ ﰲ‬
‫ﺍﻻﻧﺒﻌﺎﺙ ﻣﻦ ﺟﺪﻳـﺪ‪ .‬ﺇﻥ ﻣﻦ ُﻳ َﻌﻤّﺮ ﻭﳚﻬﺰ ﻗﻠﺒﻪ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﲟﻌﺮﻓﺘﻪ‪ ،‬ﳛﺲ‬
‫ﺣﺴﺐ ﺩﺭﺟﺘﻪ ﲟﺤﺒﺔ ﻋﻤﻴﻘﺔ ﻭﻋﺸﻖ ﺃﺻﻴﻞ ﻟﻜﻞ ﺍﻟﺒﺸﺮ‪ ،‬ﺑﻞ ﻟﻜﻞ ﺍﻟﻮﺟﻮﺩ‪...‬‬
‫ﳛﺲ ﻓﻴﻌﻴﺶ ﻋﻤﺮﻩ ﻛﻠﻪ ﻭﺳﻂ ﺣﺎﻻﺕ ﺍﳌﺪ ﻭﺍﳉﺰﺭ ﻟﻠﻌﺸﻖ ﻭﺍﳌﻮﺍﺟﺪ ﻭﺍﳉﺬﺑﺎﺕ‬
‫ﻭﺍﻻﳒﺬﺍﺑﺎﺕ ﻭﺍﻷﺫﻭﺍﻕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﲢﺘﻀﻦ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﲨﻌﹰﺎ‪ .‬ﻭﻛﻤﺎ ﰲ ﻛﻞ‬
‫ﻣﺮﺣﻠﺔ ﺯﻣﻨﻴﺔ‪ ،‬ﳓﻦ ﲝﺎﺟﺔ ﰲ ﺍﳊﺎﺿﺮ ﺇﱃ ﺃﻥ ﺗﻔﻴﺾ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﻌﺸﻖ‪ ،‬ﻭﺃﻥ‬
‫ﺗﻄﻔﺢ ﻣﻦ ﺍﻟﺸﻮﻕ‪ ،‬ﰲ ﻓﻬﻢ ﺟﺪﻳﺪ ﻭﻃﺮﻱ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﺍﻧﺒﻌﺎﺙ ﻋﻈﻴﻢ‪ .‬ﻓﻤﺎ ﻣﻦ‬
‫ﺣﺮﻛﺔ ﺃﻭ ﲪﻠﺔ ﺑﺎﻗﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻧﺘﺎﺋﺠﻬﺎ‪ ،‬ﻣﻦ ﻏﲑ ﺍﻟﻌﺸﻖ‪ ...‬ﻭﺧﺼﻮﺻﹰﺎ ﺇﻥ ﻛﺎﻧﺖ‬
‫ﺍﳊﺮﻛﺔ ﺃﻭ ﺍﳊﻤﻠﺔ ﺫﺍﺕ ﺍﻣﺘﺪﺍﺩﺍﺕ ﺇﱃ ﺍﻟﻌﻘﱮ ﻭﺃﺑﻌﺎﺩ ﻣﺎ ﻭﺭﺍﺀﻫﺎ‪ .‬ﺇﻥ ﺍﻟﻌﺸﻖ ﺍﻟﺬﻱ‬
‫ﻧﻘﺪﻣﻪ ﰲ ﺇﻃﺎﺭ ﺗﻌﻴﲔ ﻣﻮﻗﻌﻨﺎ ﰲ ﺛﻨﺎﻳﺎ ﺍﳌﻨﺎﺳﺒﺎﺕ ﻭﺍﻟﻌﻼﺋﻖ ﺃﻣﺎﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﺍﳊﺎﺿﺮ ﺍﳌﻮﺟﻮﺩ ﺍﳋﻼﻕ‪ ...‬ﻭﺍﺳﺘﺸﻌﺎﺭ ﺍﳊﻈﻮﻅ ﻣﻦ ﺃﻥ ﻭﺟﻮﺩﻧﺎ ﳐﻠﻮﻕ ﺑﺎﻋﺘﺒﺎﺭ‬
‫‪٣٥‬‬
 ‫ﻭﺟﻮﺩﻧﺎ ﻇﻞ ﺿﻴﺎﺋﻪ ﻭﻭﺟﻮﺩﻩ ﻫﻮ‪ ...‬ﻭَﺗ ﹶﻘﺒﱡﻞ ﻛﻼﻣﻪ ﻏﺎﻳ ﹰﺔ ﻟﻠﺨﻠﻖ‪ ،‬ﻭﺍﻟﺴﻌﻲ‬
‫ﻟﺘﺼﻴّﺪﻫﺎ ﺑﻼ ﺗﻮﺍﻥ ﺃﻭ ﻭﻫﻦ‪ ،‬ﻫﻮ ﻣﺼﺪﺭ ﻟﻠﻘﻮﺓ ﻣﻜﻨﻮﻥ ﺑﺎﻟﺴﺮ‪ ،‬ﻭﺳﺮﻣﺪ ﻻ‬
‫ﺤﻴَﻮﻩ ﺟﻴﺎﺷﹰﺎ‬
‫ﻳﻨﻀﺐ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻬﻤﻞ ﻭﺭﺛﺔ ﺍﻷﺭﺽ ﻫﺬﺍ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﺃﻥ َﻳ ْ‬
‫ﻭﻓﻮﺍﺭﹰﺍ‪ .‬ﻟﻘﺪ ﺗﻌﺮﻑ ﺍﻟﻐﺮﺏ ﻋﻠﻰ ﺍﻟﻌﺸﻖ ﰲ ﺃﺑﻌﺎﺩ ﺗﻠﻮﻥ ﺍﳌﺎﺩﺓ ﻣﻦ ﺧﻠﻒ ﺍﻟﻔﻼﺳﻔﺔ‬
‫ﻭﺃﺟﻮﺍﺀ ﺍﻟﺪﺧﺎﻥ ﻭﺍﻟﻀﺒﺎﺏ ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﻓﺬﺍﻕ ﻃﻌﻤﻪ ﻭﻋﺎﺵ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﺘﺬﺑﺬﺑﺎﺕ‬
‫ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ‪ .‬ﺃﻣﺎ ﳓﻦ ﻓﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻣﺼﺪﺭ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺑﻌﺪﺳﺔ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﳓﻘﻖ ﺣﺐ ﺍﳋﺎﻟﻖ ﺍﻟﺬﻱ ﻧﺬﻛﻲ ﺟﺬﻭﺗﻪ ﻭﳍﻴﺒﻪ ﰲ ﻗﻠﻮﺑﻨﺎ‪،‬‬
‫ﻭﺍﻟﻌﺸﻖ ﻭﺍﳊﻤﻰ‪ ،‬ﻭﺍﻟﻌﻼﺋﻖ ﺍﻟﱵ ﻧﺮﺗﺒﻂ ﻬﺑﺎ ﻣﻊ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻣﻦ ﺃﺟﻠﻪ ﻫﻮ‪،‬‬
‫ﺑﺎﻟﻠﺠﻮﺀ ﺇﱃ ﺭﺣﺎﺏ ﻣﻮﺍﺯﻧﺔ ﺍﳌﺼﺪﺭﻳﻦ‪ ،‬ﻣﻊ ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ‪ .‬ﺫﻟﻚ ﺑﺄﻥ‬
‫ﻣﻨﺸﺄ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻣﻮﻗﻌﻪ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﻏﺎﻳﺔ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﺍﻟﺼﺮﺍﻁ ﺍﻟﺬﻱ ﻳﺴﲑ ﻓﻴﻪ‪،‬‬
‫ﻭﻬﻧﺎﻳﺔ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻁ ﰲ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ‪ ،‬ﻣﻨﺴﺠﻢ ﺍﻧﺴﺠﺎﻣﹰﺎ ﻋﺠﻴﺒﹰﺎ ﻣﻊ ﻓﻜﺮ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺣﺴﻪ ﻭﺷﻌﻮﺭﻩ ﻭﺗﻮﻗﻌﺎﺗﻪ‪ ،‬ﻓﻼ ﳕﻠﻚ ﺩﻭﻧﻪ ‪-‬ﺇﺫ ﳓﺲ ﺑﻪ‪ -‬ﺇﻻ ﺍﻹﻋﺠﺎﺏ‬
‫ﻭﺍﻻﻧﺪﻫﺎﺵ‪ .‬ﻫﺎﺗـﺎﻥ ﺍﶈﺠﺘﺎﻥ ﺍﻟﺒﻴﻀﺎﻭﺍﻥ‪ ،‬ﳘﺎ ﻷﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ ﻓﻮﺍﺭﺓ ﺍﻟﻌﺸﻖ‬
‫ﻭﺍﻟﺸﻮﻕ ﻭ َﻣْﻨﺠَﻢ ﺍﳉﺬﺏ ﻭﺍﻻﳒﺬﺍﺏ‪ .‬ﻓﻠﻦ ﻳﻌﻮﺩ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﻳﺮﺍﺟﻌﻬﻤﺎ ﺑﺼﻔﻮﺓ‬
‫ﺍﳊﺲ ﻭﺇﺫﻥ ﺍﻻﺣﺘﻴﺎﺝ‪ ،‬ﻭﻟﻦ ﳝﻮﺕ ﺃﺑﺪﹰﺍ ﻣﻦ ﻳﻠﺠﺄ ﺇﻟﻴﻬﻤﺎ‪ .‬ﻭﺍﳌﻔﻴﺪ ﺃﻥ ﻳﻠﺠﺄ‬
‫ﺍﻟﻼﺟﺌﻮﻥ ﺑﺘﻌﻤﻖ ﻭﺇﺧﻼﺹ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺍﻟﺴﺮﻫﻨﺪﻱ ﻭﺍﻟﺸﺎﻩ ﻭﱄ‬
‫ﺍﷲ ﺍﻟﺪﻫﻠﻮﻱ ﻭﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻨﻮﺭﺳﻲ‪ ،‬ﻭﺃﻥ ﻳﻘﺘﺮﺑﻮﺍ ﲝﻤﺎﺱ ﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺮﻭﻣﻲ ﻭﺍﻟﺸﻴﺦ ﻏﺎﻟﺐ ﻭﳏﻤﺪ ﻋﺎﻛﻒ‪ ،‬ﻭﺃﻥ ﻳﺘﻮﺟﻬﻮﺍ ﺑﺎﳊﺮﻛﻴﺔ ﳋﺎﻟﺪ ﻭﻋﻘﺒﺔ‬
‫ﻭﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻭﳏﻤﺪ ﺍﻟﻔﺎﺗﺢ ﻭﻳﺎﻭﻭﺯ ﺳﻠﻴﻢ‪ ...‬ﻧﻌﻢ‪ ،‬ﻭﺧﻄﻮﺗﻨﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺃﻥ‬
‫ﳕﺰﺝ ﻋﺸﻘﻬﻢ ﻭﺷﻮﻗﻬﻢ ﺍﻟﻄﺎﻓﺢ ﻏﲑ ﺍﳌﻘﻴﺪ ﺑﺎﻷﺯﻣﻨﺔ ﻭﺍﻷﻣﻜﻨﺔ ﻛﻠﻬﺎ‪ ،‬ﺑﺄﺻﻮﻝ‬
‫ﻋﺼﺮﻧﺎ ﻭﺃﺳﺎﻟﻴﺒﻪ ﻭﻭﺳﺎﺋﻠﻪ‪ ،‬ﰲ ﺑﻴﺪﺭ ﻭﺍﺣﺪ‪ ،‬ﻟﻨﺼﻞ ﺇﱃ ﺭﻭﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻻ ﳛﺪﻩ‬
‫ﺯﻣﺎﻥ ﻭﻻ ﻳﺒﻠﻰ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﱃ ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ ﻛﻮﻧﻴﺔ‪.‬‬
‫ﺍﻟﻮﺻﻒ ﺍﻟﺜﺎﻟﺚ ﻟﻠﻮﺍﺭﺙ ﻫـﻮ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻌﻠﻢ ﲟﻴﺰﺍﻥ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ‬
‫ﻭﺍﻟﺸﻌﻮﺭ‪ .‬ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺸﻜﻞ ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﲤﺎﻳﻞ ﺍﻟﺒﺸﺮ ﻭ َﺣﻴْﺪ ِﻩ ﰲ ﺍﻧﺴﻴﺎﻕ‬
‫‪٣٦‬‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﺑﻔﺮﺿﻴﺎﺕ ﺳﻮﺩﺍﺀ ﰲ ﻣﺮﺣﻠﺔ ﺯﻣﻨﻴﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﺳﻴﻜﻮﻥ ﺧﻄﻮﺓ ﻣﻬﻤﺔ ﺑﺎﺳﻢ‬
‫ﺍﳋﻼﺹ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻭﻟﻘﺪ ﺃﺷﺎﺭ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻨﻮﺭﺳﻲ ﺇﱃ ﺃﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺘﻮﺟﻪ ﰲ‬
‫ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺑﻜﻞ ﻃﺎﻗﺘﻬﺎ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻦ‪ ...‬ﻓﺘﺴﺘﻤﺪ ﻛﻞ ﻗﻮﻬﺗﺎ ﻣﻦ ﺍﻟﻌﻠﻢ‪...‬‬
‫ﻭﳝﺘﻠﻚ ﺍﻟﻌﻠﻢ ﻣـﺮﺓ ﺃﺧﺮﻯ ﺍﳊﻜﻢ ﻭﺍﻟﻘﻮﺓ‪ ...‬ﻭﺗﺼﲑ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻭﻗﻮﺓ‬
‫ﺍﻹﻓﺎﺩﺓ ﻣﻮﺿﻮﻋﺎ ﰲ ﺳﺒﻴﻞ ﻗﺒﻮﻝ ﺍﳉﻤﻬﻮﺭ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻫﺘﻤﺎﻡ ﺍﳉﻤﻴﻊ‪...‬‬
‫ﻼ ﻏﲑ ﻫﺬﺍ‪ ،‬ﻳﺴﻠﺨﻨﺎ ﻣﻦ‬ ‫ﻭﻳﻌﲏ ﻋﻮﺩﺓ ﺍﳊﻴﺎﺓ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺒﻴﺎﻥ‪ (١).‬ﻭﻻ ﻧﺮﻯ ﺳﺒﻴ ﹰ‬
‫ﺃﺟﻮﺍﺀ ﺩﺧﺎﻥ ﺍﻷﻭﻫﺎﻡ ﻭﺿﺒﺎﻬﺑﺎ ﺍﶈﻴﻂ ﺑﺒﻴﺌﺘﻨﺎ‪ ،‬ﻭﻳﻮﺻﻠﻨﺎ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺑﻞ ﺇﱃ ﺣﻘﻴﻘﺔ‬
‫ﺍﳊﻘﺎﺋﻖ‪ .‬ﻓﺈﻥ ﻋﺒﻮﺭﻧﺎ ﻟﻔﺮﺍﻍ ﻗﺮﻭﻥ‪ ،‬ﻭﺑﻠﻮﻏﻨﺎ ﺣ ّﺪ ﺍﻹﺷﺒﺎﻉ ﰲ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺇﺛﺒﺎﺕ‬
‫ﻭﺟﻮﺩﻧﺎ ﻭﺛﻘﺘﻨﺎ ﺑﺄﻧﻔﺴﻨﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺘﻌﻤﲑ ﺧﺮﺍﺏ ﺣﺲ ﺍﻻﻧﺴﺤﺎﻕ ﺍﳌﺰﻣﻦ ﰲ‬
‫ﺷﻌﻮﺭﻧﺎ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻻﺑـﺪ ﻟﻪ ﻣﻦ ﺇﻣﺮﺍﺭ ﺍﻟﻌﻠﻢ ﰲ ﻣﻨﺸﻮﺭ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﲤﺜﻴﻠﻪ‬
‫ﻼ ﻣﻠﻤﻮﺳﹰﺎ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻠﻤﻲ‬ ‫ﻭﺍﻹﻓﺎﺩﺓ ﻋﻨﻪ‪ .‬ﻭﻗﺪ ﺷﻬﺪﻧﺎ ﰲ ﺗﺎﺭﳜﻨﺎ ﺍﻟﻘﺮﻳﺐ ﺧﻠ ﹰ‬
‫ﻭﺗﺰﻟﺰ ﹰﻻ ﰲ ﺗﻮﻗﲑ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻢ ﻳﺼﻌﺐ ﺗﻌﻤﲑﻩ‪ ،‬ﺑﺴﺒﺐ ﺗﺸﺘﺖ ﺍﻟﺘﻮﺟﻬﺎﺕ‬
‫ﻭﺍﻷﻫﺪﺍﻑ ﺣﻴﻨﺎ‪ ،‬ﺃﻭ ﺍﺧﺘﻼﻁ ﺍﳌﻌﻠﻮﻣﺔ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﻔﻠﺴﻔﺔ ﺣﻴﻨﹰﺎ ﺁﺧﺮ‪.‬‬
‫ﻭﺍﺳﺘﻔﺎﺩ ﺍﻷﺟﺎﻧﺐ ﺍﳌﻘﻴﻤﻮﻥ ﰲ ﺑﻼﺩﻧـﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﻓﺎﺋﺪﺓ ﲨﺔ‪ ،‬ﻓﺎﻓﺘﺘﺤﻮﺍ‬
‫ﺍﳌﺪﺍﺭﺱ ﺑﻨﺸﺎﻁ ﰲ ﻛﻞ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﻟﻮﻃﻦ‪ ،‬ﻭﻟﻘﺤﻮﺍ ﺃﺟﻴﺎﻟﻨﺎ ﺑﺎﻟﻠﻘﺎﺡ ﺍﻷﺟﻨﱯ‬
‫ﻣﻦ ﺧﻼﻝ ﺃﻋﺸﺎﺵ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻭﺗﻄﻮﻋﺖ ﺷﺮﳛﺔ ﻣﻨﺎ ﻟﺘﻤﻜﲔ ﺧﲑ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ‬
‫ﺍﺳﺘﻌﺪﺍﺩﹰﺍ ﻭﻗﺎﺑﻠﻴﺔ‪ ،‬ﻣﻦ ﺍﺷﻐﺎﻝ ﻣﻘﺎﻋﺪ ﺍﻟﺪﺍﺭﺳﺔ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﺣﱴ ﺑﺘﻘﺒﻴﻞ ﺍﻷﻳﺪﻱ‬
‫ﻭﺍﻷﺭﺟﻞ‪ ،‬ﻟﻴﺰﻳﺪﻭﺍ ﰲ ﺍﻟﺴﺮﻋﺔ ﺍﳌﻄﺮﺩﺓ ﻟﻠﺘﻐﺮﻳﺐ‪ .‬ﰒ ﺑﻌﺪ ﻣﺪﺓ‪ ،‬ﺿﺎﻉ ﺍﻟﺪﻳﻦ‬
‫ﻭﺿﺎﻉ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺎﻟﺪﻳﻦ ﺧﺮﺍﺏ ﻭﺍﻹﳝﺎﻥ ﺗﺮﺍﺏ ﻋﻨﺪ ﻫﺬﻩ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻐﺮﺓ‬
‫ﺍﳌﺨﺪﻭﻋﺔ‪ .‬ﺿﺎﻉ‪ ،‬ﻓﻮﻗﻌﻨﺎ ﻛﺄﻣﺔ ﰲ ﺍﺑﺘﺬﺍﻝ ﺍﻟﺬﺍﺕ ﻓﻜﺮﹰﺍ ﻭﺗﺼﻮﺭﹰﺍ ﻭﻓﻨﹰﺎ ﻭﺣﻴﺎﺓ‪.‬‬
‫ﻭﻫﻞ ﻧﻌﺠﺐ ﻣﻦ ﺍﻟﻨﺘﻴﺠﺔ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﳌﺪﺍﺭﺱ ﺍﻟﱵ ﺳﻠﻤﻨﺎﻫﺎ ﺍﻷﺩﻣﻐﺔ ﺍﻟﻄﺮﻳﺔ‬
‫ﺑﻼ ﺗﻮﺟﺲ ﺃﻭ ﻗﻠﻖ‪ ،‬ﺗﻀﻊ ﰲ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻣﻦ ﻏﲑ ﺍﺳﺘﺜﻨﺎﺀ ﻭﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﺗﻘﺪﱘ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻷﻋﺮﺍﻑ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ‪ ،‬ﻋﻠﻰ‬

‫)‪ (١‬ﺍﻧﻈﺮ ﺍﻟﻜﻠﻤﺎﺕ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪.٢٩٢‬‬

‫‪٣٧‬‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻔﻜﲑ ﺍﻟﻌﻠﻤﻲ‪ .‬ﻭﻟﺬﻟﻚ‪ ،‬ﺑﺪﺃ ﺷﺒﺎﺑﻨﺎ ﺍﻟﺘﺴﻠﻲ ﺑﺄﻟﻌﺎﺏ ﺍﳌﺎﺭﻛﺴﻴﺔ‬
‫ﻭﺍﻟﺪﻭﺭﻛﻬﻤﻴﺔ ﻭﺍﻟﻠﻴﻨﻴﻨﻴﺔ ﻭﺍﳌﺎﻭﻳﺔ‪ ،‬ﻣﻨﻘﺴﻤﲔ ﺇﱃ ﻣﻌﺴﻜﺮﺍﺕ ﺷﱴ‪ ،‬ﺑﺪ ﹰﻻ ﻋﻦ‬
‫ﺍﻟﻠﺤﺎﻕ ﺑﺎﻟﻌﺼﺮ ﺑﻌﻠﻤﻬﻢ ﻭﻓﻨﻬﻢ ﻭﺗﻘﻨﻴﺘﻬﻢ‪ .‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻭﺍﺳﻰ ﻧﻔﺴﻪ ﺑﺄﺣﻼﻡ‬
‫ﺍﻟﺸﻴﻮﻋﻴﺔ ﻭﺩﻛﺘﺎﺗﻮﺭﻳﺔ ﺍﻟﱪﻭﻟﻴﺘﺎﺭﻳﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﻧﻐﺮﺯ ﰲ ﻋﻘﺪﺓ ﻓﺮﻭﻳﺪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﺿﻴّﻊ ﻋﻘﻠﻪ ﰲ ﺍﻟﻮﺟﻮﺩﻳﺔ ﻣﺸﺪﻭﺩﹰﺍ ﺇﱃ ﺳﺎﺭﺗﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺳﺎﻝ ﻣﺎﺭﻛﻮﺱ‬
‫ﺭﺿﺎﺑﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻫﺪﺭ ﻋﻤﺮﻩ ﻻﻫﺜﹰﺎ ﺧﻠﻒ ﻫﺬﻳﺎﻥ ﻛﺎﻣﻮ‪ ...‬ﻟﻘﺪ ﻋﺸﻨﺎ ﻫﺬﺍ‬
‫ﻛﻠﻪ ﰲ ﺍﻟﻮﻃﻦ‪ ،‬ﻭﺗﻮﱃ ﻣﺎ ﻳﺴﻤﻰ ﲟﻮﺍﺋﻞ ﺍﻟﻌﻠﻢ َﺩﻭْﺭ ﺍﳊﺎﺿﻦ ﻟﺬﻟﻚ‪ .‬ﻭﰲ ﻣﺮﺣﻠﺔ‬
‫ﺍﻷﺯﻣﺔ ﻫﺬﻩ‪ ،‬ﱂ ﺗﻦ ﺃﺻﻮﺍﺕ ﺍﻟﻘﺘﺎﻡ ﻭﺃﻓﻮﺍﻩ ﺍﻟﺴﻮﺍﺩ ﻣﻦ ﺗﻠﻄﻴﺦ ﺍﺳﻢ ﺍﻟﺪﻳﻦ ﻭﺃﻫﻞ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺗﺸﻬﲑ ﺃﻧﻮﺍﻉ ﺍﳉﻨﻮﻥ ﺍﻟﻐﺮﰊ ﺃﻣﺎﻡ ﺍﻷﻧﻈﺎﺭ‪ .‬ﻣﻦ ﺍﻟﻌﺴﲑ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺴﻰ‬
‫ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﻭﺩُﻣﺎﻫﺎ ﺍﻟﺮﺧﻴﺼﺔ‪ .‬ﺇﻥ ﻣﻦ ﻫﻴﺄﻭﺍ ﺗﻠﻚ ﺍﻷﺭﺿﻴﺔ ﺿﺪ ﺇﺭﺍﺩﺓ ﺇﻧﺴﺎﻧﻨﺎ‬
‫ﻭﻭﻃﻨﻨﺎ‪ ،‬ﺳﻴُﺬﻛﺮﻭﻥ ﺩﺍﺋﻤﹰﺎ ﰲ ﻭﺟﺪﺍﻥ ﺍﳊﺸﺪ ﺍﻟﺒﺸﺮﻱ ﻋﻠﻰ ﺃﻬﻧﻢ ﳎﺮﻣﻮﻥ ﺗﺎﺭﳜﻴﹰﺎ‪.‬‬
‫ﻭﺍﻵﻥ‪ ،‬ﻧﺮﻳـﺪ ﺃﻥ ﻧﺪﻉ ﻣﻬﻨﺪﺳﻲ ﺗﻠﻚ ﺍﻷﻳـﺎﻡ ﺍﻟﺴـﻮﺩﺍﺀ ﰲ ﺧﻠﻮﺓ ﻣﻊ‬
‫ﻣﺴﺎﻭﺋﻬﻢ‪ ،‬ﻭﻓﻴﻨﺎ ﻣﻨﻬﻢ ﻏﺜﻴﺎﻥ ﰲ ﺃﻧﻔﺴﻨﺎ ﻭﺃﻧﲔ ﰲ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻭﻧﺘﺤﺪﺙ ﻋﻦ ﻋﻤﺎﻝ‬
‫ﺍﻟﻔﻜﺮ ﺍﳌﺸﺘﻐﻠﲔ ﰲ ﺑﻨﺎﺀ ﻣﺴﺘﻘﺒﻠﻨﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻻﺑﺪ ﻣﻦ ﲢﻘﻴﻖ ﲡﺪﺩﻧﺎ ﺍﻟﺬﺍﰐ ﰲ ﻇﻞ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﻧﺸﺤﻦ‬
‫ﻼ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﻛﻤﺎ ﻓﻌﻠﻨﺎ ﺫﻟﻚ ﻗﺒﻞ‬ ‫ﺷﺒﺎﺑﻨﺎ ﺑﻪ‪ ،‬ﻭﺑﺘﻤﺎﺯﺟﻬﻢ ﲤﺎﺯﺟﹰﺎ ﻛﺎﻣ ﹰ‬
‫ﺍﻟﻐﺮﺏ ﺑﻘﺮﻭﻥ ﻣﺪﻳﺪﺓ‪ .‬ﺇﻥ ﺍﻟﻘﻠﻖ ﺍﶈﺴﻮﺱ ﺑـﻪ ﰲ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﻌﺎﻡ ﻟﺴﲑﻧـﺎ‬
‫ﺍﳌﻨﺤﻮﺱ‪ ،‬ﻭﺧﻔﻘﺎﻥ ﺍﻟﻘﻠﻮﺏ ﺑﺴﺒﺐ ﺍﻟﻌﻴﺶ ﲢﺖ ﺍﻟﻮﺻﺎﻳﺔ ﺳﻨﲔ ﻭﺳﻨﲔ‪ ،‬ﻭﺭﺩ‬
‫ﺍﻟﻔﻌﻞ ﻟﺪﻯ ﺇﻧﺴﺎﻧﻨﺎ ﻋﻠﻰ ﺍﺳﺘﻐﻼﻟﻨﺎ ﻗﺮﻭﻧﺎ‪ ،‬ﺃﻭﺭﺛﻨﺎ ﺍﻟﻴﻮﻡ ﺷﻬﻘﺔ ﻛﺸﻬﻘﺔ ﺍﻟﻨﱯ‬
‫ﺁﺩﻡ‪ ،‬ﻭﻧﺸﻴﺠﹰﺎ ﻛﻨﺸﻴﺞ ﺍﻟﻨﱯ ﻳﻮﻧﺲ‪ ،‬ﻭﺃﻧﻴﻨﹰﺎ ﻛﺄﻧﲔ ﺃﻳﻮﺏ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻟﻜﻨﻨﺎ‬
‫ﳓﺲ ﺍﻟﻴﻮﻡ ﺑﺎﻧﻜﻤﺎﺵ ﺍﳌﺴﺎﻓﺔ ﻭﺍﻗﺘﺮﺍﺑﻨﺎ ﻣﻦ ﻧﻘﻄﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺴﺎﻓﺔ ﺧﻄﻮﺍﺕ‪،‬‬
‫ﺑﺪﻓﻊ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﺑﺈﺭﺷﺎﺩ ﲡﺎﺭﺏ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﺍﻟﻮﺻﻒ ﺍﻟﺮﺍﺑﻊ ﻟﻠﻮﺍﺭﺙ ﻫـﻮ ﺇﻋـﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﻣﻼﺣﻈﺎﺗﻪ ﻋﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﲤﻴﻴﺰ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳋﻄﺄ ﻓﻴﻬﺎ ﲟﻴﺰﺍﻥ ﺩﻗﻴﻖ‪ .‬ﻭﻧﺬﻛﹼﺮ ﲟﺎ ﻳﺄﰐ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪:‬‬
‫‪٣٨‬‬
‫‪ -١‬ﺇﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛﺘﺎﺏ ﺃﺷﻬﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺎﻡ ﺍﻟﻌﻴﻮﻥ ﻟﲑﺍﺟَﻊ ﺑﺎﺳﺘﻤﺮﺍﺭ‪،‬‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﻣﻨﺸﻮﺭ ﺑﻠﻮﺭﻱ ﻣﺆﻫّﻞ ﻟﺮﺻﺪ ﺍﻷﻋﻤﺎﻕ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﻓﻬﺮﺳﺖ ﺷﻔﺎﻑ‬
‫ﻟﻠﺪُﱏ ﲨﻴﻌﹰﺎ‪ ..‬ﻭﺍﳊﻴﺎﺓ َﺗ َﺮ ﱡﺷﺢُ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﺬﺍ ﺍﻟﻔﻬﺮﺳﺖ‪َ ،‬ﻭَﺗ َﻤﺜﱡﻞﹸ ﺍﳌﻌﺎﱐ ﰲ‬
‫ﺍﻧﻌﻜﺎﺱ ﺻﺪﻯ ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ‪ .‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ ﺑﺎﻋﺘﺒﺎﺭ‬
‫ﺗﻠﻮﻧﺎﻬﺗﺎ ﺃﻭﺟﻬﹰﺎ ﻣﺘﻨﻮﻋﺔ ﳊﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ‪-‬ﻭﻫﻲ ﻛﺬﻟﻚ ﺣﻘﹰﺎ‪ -‬ﻓﺈﻥ ﺗﻔﺮﻳﻘﻬﺎ ﻋﻦ‬
‫ﺑﻌﻀﻬﺎ ﻭﺗﻘﻄﻴﻌﻬﺎ ﻇﻠﻢ ﻭﺍﺯﺩﺭﺍﺀ ﻟﻠﻮﺟﻮﺩ ﻭﺍﻹﻧﺴﺎﻥ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﺧﻼﻝ ﺑﺎﻧﺴﺠﺎﻡ‬
‫ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﺇﻥ ﻗﺮﺍﺀﺓ ﺑﻴـﺎﻥ ﺍﷲ ﺍﳊﻖ ﺳـﺒﺤﺎﻧﻪ ﻣﻦ ﺻﻔﺔ ﺍﻟﻜﻼﻡ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﻓﻬﻤﻪ‪،‬‬
‫ﻭﺇﻃﺎﻋﺘﻪ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟـﻪ ﻭﺍﺟﺐ‪ ...‬ﻓﻜﺬﻟﻚ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﺇﺩﺭﺍﻛﻪ ﺑﺪﻻﻟﺔ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ ﲨﻴﻌﺎﹰ‪ ،‬ﺍﻟﱵ ﺻﻮﺭﻫﺎ ﺳـﺒﺤﺎﻧﻪ ﺑﻌﻠﻤﻪ ﻭﺃﻭﺟﺪﻫﺎ ﺑﻘﺪﺭﺗﻪ‬
‫ﻭﻣﺸﻴﺌﺘﻪ ﺗﻌﺎﱃ‪ ..‬ﰒ ﺭﺅﻳﺔ ﻃﺮﻕ ﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﺃﺳـﺎﺱ ﻻ ﳝﻜﻦ ﺍﻟﺘﺨﻠﻲ ﻋﻨﻪ‪ .‬ﻓﺈﻥ‬
‫ﺡ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻭﺍﳌﺼـﺪ ُﺭ ﺍﻷﻭﺣﺪ‬ ‫ﺍﻟﻔﺮﻗﺎﻥ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺻﻔﺔ ﻛﻼﻣﻪ ﻫﻮ‪ ،‬ﺭﻭ ُ‬
‫ﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ‪ .‬ﻭﺇﻥ ﻛﺘـﺎﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻫـﻮ ﺟﺴ ُﺪ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ‪،‬‬
‫ﻭﺣﺮﻛﻴﺔ ﻣﻬﻤﺔ ﻣﺆﺛﺮﺓ ﰲ ﺣﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﺒﺎﺷـﺮﺓ‪ ،‬ﻭﰲ ﺣﻴﺎﺓ ﺍﻟﻌﻘﱮ ﺑﺎﻟﻮﺳﻴﻠﺔ‪،‬‬
‫ﺑﺎﻋﺘﺒـﺎﺭ ﲤﺜﻴﻠﻬﺎ ﻟﻔﺮﻭﻉ ﺍﻟﻌﻠﻢ ﺍﳌﺘﻨﻮﻋﺔ ﻭﺍﺣﺘﻮﺍﺋﻬﺎ ﻋﻠﻴﻬﺎ‪ .‬ﺇﺫﻥ‪ ،‬ﻹﺩﺭﺍﻙ ﻛﻼ‬
‫ﺍﻟﻜﺘﺎﺑﲔ ﻭﲢﻮﻳﻞ ﻓﻬﻤﻬﻤﺎ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﰒ ﻧﺴﺞ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﲟﻘﺘﻀﻰ‬
‫ﻓﻬﻤﻬﻤﺎ‪ :‬ﺟﺰﺍﺀ ﺍﳊﺴﲎ‪ ،‬ﻭﻹﳘﺎﳍﻤﺎ ﻭﻏﺾ ﺍﻟﺒﺼﺮ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﺣﱴ ﻟﺘﻔﺴﲑﳘﺎ‬
‫ﺗﻔﺴﲑﹰﺍ ﻏﲑ ﻣﻨﺎﺳﺐ ﺃﻭ ﺇﳘﺎﻝ ﲢﻮﻳﻠﻬﻤﺎ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﺎﺵ‪ :‬ﺟﺰﺍﺀ ﺍﻟﺴﻮﺀ‪.‬‬
‫‪ -٢‬ﻳﻨﺒﻐﻲ ﺗﻘﻴﻴﻢ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺘﺤﺮﻱ ﻋﻦ ﺍﻷﻋﻤﺎﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﰲ‬
‫ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺸﺨﺼﻴﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺗﻘﻴﻴﻤﻪ ﰲ ﻧﻈﺮ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﻋﻨﺪ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻛﺎﻣﻦ ﰲ ﺗﻠﻚ ﺍﳋﺼﻮﺻﻴﺎﺕ‪ .‬ﻓﺈﻥ ﺍﳋﺼﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﻭﻋﻤﻖ ﺍﳌﺸﺎﻋﺮ‬
‫ﻭﺍﻟﻔﻜﺮ ﻭﺳﻼﻣﺘﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻛﺒﻄﺎﻗﺔ ﺍﻋﺘﻤﺎﺩ ﻣﻄﻠﻮﺑﺔ ﺩﺍﺋﻤﹰﺎ ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﻳﻜﺪﺭ ﺇﳝﺎﻧﻪ ﻭﺇﺫﻋﺎﻧﻪ ﺑﺄﻭﺻﺎﻑ ﻭﺃﻓﻜﺎﺭ ﻛﻔﺮﻳﺔ‪ ،‬ﻭﻳُﺜﲑ ﺍﻟﻘﻠﻖ ﻭﺍﻟﺸﺒﻬﺔ ﰲ‬
‫ﳏﻴﻄﻪ ﺑﺸﺨﺼﻴﺘﻪ‪ ،‬ﻟﻦ ﻳﻜﻮﻥ ﻣﻈﻬﺮﹰﺍ ﻟﺘﺠﻠﻲ ﺗﺄﻳﻴﺪ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﻋﻨﺎﻳﺘﻪ‪ .‬ﻭﻛﺬﻟﻚ‬

‫‪٣٩‬‬
‫ﻻ ﳝﻜﻦ ﺃﻥ ﳛﺎﻓﻆ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻨﺎﺱ ﻟﻪ ﻭﺛﻘﺘﻬﻢ ﺑﻪ‪ .‬ﻓﺈﻥ ﺍﳊﻖ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﻨﺎﺱ‪،‬‬
‫ﻳﻘﻴّﻤﻮﻥ ﺍﻹﻧﺴﺎﻥ ﲞﺼﺎﻟﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺷﺨﺼﻴﺘﻪ ﺍﻟﺮﻓﻴﻌﺔ ﻭﻳﻜﺎﻓﺌﻮﻧﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﺘﺤﻘﻖ ﳒﺎﺡ ﻋﻈﻴﻢ ﺃﻭ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﳒﺎﺡ ﻗﺪ ﲢﻘﻖ‪،‬‬
‫ﻋﻠﻰ ﻳﺪ ﺃﻧﺎﺱ ﻓﻘﺮﺍﺀ ﰲ ﻗﻴﻤﻬﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺿﻌﻔﺎﺀ ﰲ ﺷﺨﺼﻴﺎﻬﺗﻢ‪ ،‬ﻭﺇﻥ ﻇﻬﺮ‬
‫ﺱ‬
‫ﻋﻠﻴﻬﻢ ﻣﻈﺎﻫﺮ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﳊﲔ‪ .‬ﻛﻤﺎ ﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﻔﺸﻞ ﻓﺸﻼ ﺫﺭﻳﻌﹰﺎ ﺃﻧﺎ ٌ‬
‫ﻳﺘﻘﺪﻣﻮﻥ ﺧﻄﻮﺍﺕ ﰲ ﺳﻼﻣﺔ ﺷﺨﺼﻴﺎﻬﺗﻢ ﻭﺧﺼﺎﳍﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﻭﺇﻥ ﱂ‬
‫ﻳﻈﻬﺮ ﻋﻠﻴﻬﻢ ﻣﻈﺎﻫﺮ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺼﺎﳊﲔ‪ .‬ﻓﺈﻥ ﺗﻘﺪﻳﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻜﺎﻓﺄﺗﻪ ﺗﻨﻈﺮ‬
‫ﺇﱃ ﺍﳋﺼﺎﻝ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﺣُﺴﻦ ﻗﺒﻮﻝ ﺍﻟﺒﺸﺮ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺑﺪﺭﺟﺔ ﻣﺎ‪.‬‬
‫‪ -٣‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺳﺎﺋﻞ ﺇﱃ ﺍﳍﺪﻑ ﺍﳌﺸﺮﻭﻉ ﻭﺍﳊﻖ‪ ،‬ﺷﺮﻋﻴ ﹰﺔ ﻭﺣﻘﹰﺎ‪.‬‬
‫ﺇﻥ ﺍﻟﺴﺎﺋﺮﻳﻦ ﰲ ﺍﳋﻂ ﺍﻹﺳﻼﻣﻲ ﻳﺘﺤﺮّﻭﻥ ﰲ ﻛﻞ ﻋﻤﻞ ﻣﺸﺮﻭﻋﻴﺔ ﺍﳊﻖ ﰲ‬
‫ﺁﻣﺎﳍﻢ ﻭﻏﺎﻳﺎﻬﺗﻢ ﻛﻠﻬﺎ‪ .‬ﻭﺍﻟﺘﺰﺍﻡ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻮﺳﺎﺋﻞ ﺇﱃ ﺫﻟﻚ ﺍﳊﻖ ﺃﻳﻀﹰﺎ ﻭﺍﺟﺐ‬
‫ﻋﻠﻴﻬﻢ‪ .‬ﻓﻼ ﳝﻜﻦ ﲢﺼﻴﻞ ﺭﺿﺎ ﺍﳊﻖ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺼﺪﻕ ﺍﻟﺬﺍﰐ‪،‬‬
‫ﻭﻻ ﳝﻜﻦ ﺧﺪﻣﺔ ﺍﻹﺳـﻼﻡ ﻭﺗﻮﺟﻴﻪ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻣﺮﺍﻣﻴﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺑﻮﺳﺎﺋﻞ‬
‫ﺷﻴﻄﺎﻧﻴﺔ ﺍﻟﺒﺘﺔ‪ .‬ﻭﻟﻌﻠﻨﺎ ﻧﺮﻯ ﺣﻴﻨﹰﺎ ﺇﻣﻜﺎﻧﻴﺔ ﺫﻟﻚ‪ .‬ﻟﻜﻦ ﺍﳌﺴﺘﻬﻠﻚ ﻟﺮﺻﻴﺪﻩ ﻣﻦ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻻﺣﺘﺮﺍﻡ ﰲ ﺳﺒﻞ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﻔﺎﻗﺪ ﻟﺮﻋﺎﻳﺔ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﺍﻟﺘﻔﺎﺕ ﺍﻟﻨﺎﺱ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻟﻦ ﻳﺪﻭﻡ ﳒﺎﺣﻪ ﺃﻣﺪﹰﺍ ﺑﻌﻴﺪﹰﺍ ﻳﻘﻴﻨﹰﺎ‪.‬‬
‫ﺍﻟﻮﺻﻒ ﺍﳋﺎﻣﺲ ﻟﻠﻮﺍﺭﺙ ﻫـﻮ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﹰﺍ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﻣﻮﻗﱢﺮﹰﺍ ﳊﺮﻳﺔ‬
‫ﺍﻟﺘﻔﻜﲑ‪ .‬ﺇﻥ ﺍﻟﺘﺤﺮﺭ ﻭﺗـﺬﻭﻕ ﺣﺲ ﺍﳊﺮﻳﺔ ﻋﻤﻖ ﻣﻬﻢ ﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺑﺎﺏ‬
‫ﺳﺤﺮﻱ ﻳﻨﻔﺘﺢ ﻋﻠﻰ ﺃﺳـﺮﺍﺭ ﺍﻟﺬﺍﺕ‪ .‬ﻭﻣﻦ ﺍﻟﻌﺴﲑ ﺃﻥ ﻧﺼﻒ ﺑﺎﻹﻧﺴﺎﻥ ﻣَﻦ ﱂ‬
‫ﻳﻨﻄﻠﻖ ﰲ ﺫﺍﻙ ﺍﻟﻌﻤﻖ ﻭﱂ ﻳﻠﺞ ﻣﻦ ﺫﺍﻙ ﺍﻟﺒﺎﺏ‪ .‬ﻭﻣﻨﺬ ﺳﻨﲔ ﻭﺳﻨﲔ ﻭﳓﻦ ﻧﺘﻠﻮﻯ‬
‫ﺃﳌﹰﺎ ﰲ ﻃﻮﻕ ﺍﻷﺳـﺮ ﺍﳋﺎﺭﺟﻲ ﻭﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺮﻫﻴﺐ‪ .‬ﻭﻟﻘﺪ ﺿﻴﻘﻮﺍ ﻋﻠﻴﻨﺎ ﻭﺳﻠﻄﻮﺍ‬
‫ﺃﺛﻘﺎﳍﻢ ﺃﻧﻮﺍﻋﹰﺎ ﻭﺃﻟﻮﺍﻧﺎ ﻋﻠﻰ ﻣﺸﺎﻋﺮﻧﺎ ﻭﺃﻓﻜﺎﺭﻧﺎ ﻭﳓﻦ ﰲ ﻃﻮﻕ ﺍﻷﺳـﺮ ﺍﻟﺬﻱ‬
‫ﳜﻨﻘﻨﺎ‪ ...‬ﻓﺪﻉ ﻋﻨﻚ ﺍﻟﺘﺠﺪﺩ ﻭﺍﻟﺘﻄﻮﺭ ﰲ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳـﺪ ﻟﻠﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻔﻜﲑ‬
‫ﻭﺍﻹﺣﺴﺎﺱ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﺳﺄﻝ ﺇ ﹾﻥ ﻛﺎﻥ ﰲ ﻗﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒﻘﺎﺀ ﲟﹶﻠﻜﹶﺎﺗﻪ ﻭﻣﻮﺍﻫﺒﻪ‬

‫‪٤٠‬‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﺳﻂ؟ ﻓﺈﻥ ﲪﺎﻳﺔ ﺍﳌﺴﺘﻮﻯ ﺍﻹﻧﺴﺎﱐ ﺍﻟﺒﺴﻴﻂ ﻭﺍﳋﺎﻡ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﺭﺿﻴﺔ ﻋﺴﲑ‪ ،‬ﻓﻜﻴﻒ ﺑﺈﻧﻀﺎﺝ ﺑﺸﺮ ﻳﺴﻤﻘﻮﻥ ﺇﱃ ﺍﻟﻌُﻠﻰ ﺑﺮﻭﺡ ﺍﻟﺘﺠﺪﻳﺪ‬
‫ﻭﳝﺪﻭﻥ ﺍﻟﺒﺼﺮ ﺇﱃ ﺍﻟﻼﻬﻧﺎﻳﺎﺕ؟ ﻓﻼ ﻧﻨﺘﻈﺮ ﰲ ﻫﺬﺍ ﺍﻟﻮﺳﻂ ﺇﻻ ﺃﻧﺎﺳﹰﺎ ﺿﻌﺎﻑ‬
‫ﺍﻟﺸـﺨﺼﻴﺔ ﻭﺃﺭﻭﺍﺣﹰﺎ ﻫﺰﻳﻠﺔ ﺿﺎﻭﻳﺔ ﻭﻣﺸﺎﻋﺮ ﻣﺸﻠﻮﻟﺔ‪ .‬ﻭﻧﻌﺮﻑ ﻣﻦ ﺗﺎﺭﳜﻨﺎ‬
‫ﺍﻟﻘﺮﻳﺐ ﺃﻥ ﺍﻷﺳﺮﺓ ﻭﺍﻟﺸﺎﺭﻉ ﻭﻣﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺃﻭﺳﺎﻁ ﺍﻟﻔﻨﻮﻥ ﻗﺪ ﻧﻔﺨﺖ‬
‫ﰲ ﺃﺭﻭﺍﺣﻨﺎ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺸﺎﺫﺓ ﻭﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻓﻘﻠﺒﺖ ﺭﺃﺳـﹰﺎ ﻋﻠﻰ ﻋﻘﺐ ﻛﻞ‬
‫ﺷﻲﺀ‪ ،‬ﻣﻦ ﺍﳌﺎﺩﺓ ﺇﱃ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻣﻦ ﺍﻟﻔﻴﺰﻳﺎﺀ ﺇﱃ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ‪ .‬ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‬
‫ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻛﻨﺎ ﻧﺒﺪﻱ ﺍﳓﺮﺍﻓﺎ ﺇﺫ ﻧﻔﻜﺮ‪ ،‬ﻭﳔﻄﻂ ﻟﻜﻞ ﺷﻲﺀ ﻋﻠﻰ ﳏﻮﺭ ﺍﻷﻧﺎﻧﻴﺔ‪،‬‬
‫ﻭﻻ ﳓﺴﺐ ﺣﺴﺎﺑﹰﺎ ﻟﻮﺟﻮﺩ ﻣﻌﺘﻘﺪﺍﺕ ﻭﻗﻨﺎﻋﺎﺕ ﺃﺧﺮﻯ ﻏﲑ ﻣﻌﺘﻘﺪﺍﺗﻨﺎ ﻭﻗﻨﺎﻋﺎﺗﻨﺎ‪،‬‬
‫ﻭﻧﻠﺠﺄ ﺇﱃ ﺍﻟﻘﻮﺓ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻛﻠﻤﺎ ﺳﻨﺤﺖ ﺍﻟﻔﺮﺹ‪ .‬ﻭﺇﺫ ﻧﻠﺠﺄ ﺇﱃ ﺍﻟﻘﻮﺓ‪ ،‬ﳔﻨﻖ‬
‫ﺃﻧﻔﺎﺱ ﺍﳊﻖ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻔﻜﺮ ﺍﳊﺮ ﻭﳒﺜﻢ ﻋﻠﻰ ﺻﺪﻭﺭ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﺍﳌﺆﱂ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﱂ ﺗﻨﺘﻪ ﺑﻌﺪُ‪ ،‬ﻭﻻ ﳒﺰﻡ ﺑﺎﻧﺘﻬﺎﺋﻬﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﻳﻘﺘﻀﻲ‬
‫‪-‬ﺇﺫ ﳕﻀﻲ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﺠﺪﻳﺪ ﺃﻣ ﹰﺔ‪ -‬ﺃﻥ ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﶈﺮﻛﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ‬
‫ﻷﻟﻒ ﺳﻨﺔ ﻣﻀﺖ‪ ،‬ﻭﺃﻥ ﻧﺴﺘﺠﻮﺏ "ﺍﻟﺘﻐﻴﲑﺍﺕ" ﻭ"ﺍﻟﺘﺤﻮﻻﺕ" ﺍﳌﺨﺘﻠﻔﺔ ﳌﺎﺋﺔ‬
‫ﻭﲬﺴﲔ ﺳﻨﺔ ﻣﻀﺖ‪ .‬ﻫﺬﺍ ﺿﺮﻭﺭﻱ‪ ،‬ﻷﻥ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﺮﺍﺭﺍﺕ ُﺗ ﹶﻘ ْﻮﻟﹶﺐ ﰲ‬
‫ﺍﳊﺎﺿﺮ ﺣﺴﺐ ﻣﻘﺪﺳﺎﺕ)!( ﻣﺼﻄﻨﻌﺔ‪ .‬ﻭﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻨﺒﺜﻘﺔ ﻣﻦ ﲢﺖ ﺛﻘﻞ ﺍﻟﻔﻬﻢ‬
‫ﺍﻟﺴﺎﺋﺪ ﺍﳌﻌﻠﻮﻡ ﻣﻌﻠﻮﻟﺔ‪ ...‬ﻭﻏﲑ ﻭﻟﻮﺩﺓ‪ ...‬ﻭﻋﺎﺟﺰﺓ ﺑﺪﻳﻬ ﹰﺔ ﻋﻦ ﺍﻹﻋﺪﺍﺩ ﻟﻠﻤﺮﺣﻠﺔ‬
‫ﺍﳌﻀﻴﺌﺔ ﺍﳌﺄﻣﻮﻟﺔ‪ .‬ﻭﻟﺌﻦ ﺃﹸﻋﺪّﺕ ﻟﺸﻲﺀ‪ ،‬ﻓﺈﻬﻧﺎ ُﺗ ِﻌﺪّ ﻟﻠﺘﺼﺎﺭﻉ ﺑﲔ ﺍﳊﺸﻮﺩ ﺍﳌﻨﺤﺸﺮﺓ‬
‫ﰲ ِﺷـﺒﺎﻙ ﻏﺮﺍﺋﺰ ﺍﳊﺮﺹ ﺍﻟﻘﺎﺗﻠﺔ‪ ،‬ﻭﺍﳋﺼﺎﻡ ﺑﲔ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﻭﺍﻟﻌﺮﺍﻙ ﺑﲔ‬
‫ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺍﻟﺼﺪﺍﻡ ﺑﲔ ﺍﻟﻘﻮﺍﺕ‪ .‬ﻭﺇﻬﻧﺎ ﺍﻟﻴﻮﻡ ﻫﻲ ﺳﺒﺐ ﺗﻀﺎﺭﺏ ﺷﺮﳛﺔ ﻣﻊ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻭﲢﻮﻝ ﺍﻟﺘﻨﻮﻉ ﺇﱃ ﺍﻟﺘﺨﺎﺻﻢ‪ ،‬ﻭﺣﱴ ﺍﻟﻮﺣﺸﻴﺔ ﺍﳌﺸﻬﻮﺩﺓ ﰲ ﺍﻷﺭﺽ!‬
‫ﻓﺮﲟﺎ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﳜﺘﻠﻒ ﻋﻤﺎ ﻋﻠﻴﻪ ﺍﻵﻥ ﺍﺧﺘﻼﻓﹰﺎ ﺑﻌﻴﺪﺍﹰ‪ ،‬ﻟﻮ ﺃﻥ ﺍﻟﺒﺸﺮ ﱂ ﻳﻜﻮﻧﻮﺍ‬
‫ﺃﻧﺎﻧﻴﲔ ﻭﻣﻨﺴﺎﻗﲔ ﻟﻠﺮﻏﺒﺎﺕ ﻭﻗﺴﺎﺓ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪.‬‬

‫‪٤١‬‬
‫ﻋﻠﻴﻨﺎ ﺇﺫﻥ ﺃﻥ ﻧﻜﻮﻥ ﺃﻓﺴﺢ ﰲ ﺣﺮﻳﺔ ﺍﻟﻔﻜﺮ ﻭﺣﺮﻳﺔ ﺍﻹﺭﺍﺩﺓ ﰲ ﻣﺴﲑﺗﻨﺎ ﳓﻮ‬
‫ﻋﻮﺍﱂ ﳐﺘﻠﻔﺔ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺳﻠﻮﻛﻨﺎ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺃﻭ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﻧﺎﻧﻴﺘﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ‬
‫ﻭﲤﺴﻜﻨﺎ ﺑﺮﻏﺒﺎﺗﻨﺎ‪ .‬ﻓﺎﳊﺎﺟﺔ ﻣﺎﺳﺔ ﺍﻟﻴﻮﻡ ﺇﱃ ﺻﺪﻭﺭ ﻣﺘﺴﻌﺔ ﲢﻴﻂ ﺑﺎﻟﺘﻔﻜﲑ ﺍﳊﺮ‬
‫ﻭﺗﻨﻔﺘﺢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺗﺴﺘﺸﻌﺮ ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﻭﺳﻨﺔ ﺍﷲ‬
‫ﻋﻠﻰ ﺍﳋﻂ ﺍﳌﻤﺘﺪ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺇﱃ ﺍﳊﻴـﺎﺓ‪ .‬ﻭﻟﻦ ﻳﻘﺘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺰﻣﺎﻥ ﺇﻻ ﲨﺎﻋﺔ ﺗﺘﺤﻤﻞ ﺩﻋﻮﺓ ﻣﺸﺒﻌﺔ ﺑﺎﻟﺪﻫﺎﺀ‪ .‬ﻭﰲ ﺍﻟﻮﺍﻗﻊ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﻌﻈﺎﻡ ﲤﺜﻞ ﰲ ﺃﻓﺮﺍﺩ ﺩﻫـﺎﺓ ﰲ ﺍﳌﺎﺿﻲ‪ .‬ﻟﻜﻦ ﻛﻞ ﺷﻲﺀ ﺍﻟﻴﻮﻡ ﺗﻮﺳـﻊ ﰲ‬
‫ﺍﻟﺘﻔﺮﻳﻌﺎﺕ ﺗﻮﺳﻌﹰﺎ ﻳﻌﺠﺰ ﺍﻟﻔﺮﺩ ﺍﻟﻔﺮﻳـﺪ ﻋﻦ ﲪﻞ ﺍﻟﻌﺐﺀ‪ ،‬ﻓﺤﻠﺖ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﻟﺘﺸﺎﻭﺭ ﻭﺍﻟﺸﻌﻮﺭ ﺍﳉﻤﻌﻲ ﳏﻞ ﺍﻟﺪﻫﺎﺀ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺧﻼﺻﺔ ﺍﳋﻄﻮﺓ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻟﻮﺭﺛﺔ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻻ ﳝﻜﻦ ﺇﻟﺼﺎﻕ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺑﺎﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﺗﺎﺭﳜﻨﺎ ﺍﻟﻘﺮﻳﺐ‪ .‬ﺫﻟﻚ ﻷﻥ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺘﻘﻠﻴﺪﻱ ﱂ ﻳﺰﺩ ﻋﻠﻰ ﺗﺮﺩﺍﺩ ﻣﺴﻠﻤﺎﻬﺗﺎ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﺍﳌﺪﺭﺳﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺃﻃﻠﺖ‬
‫ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻣﻦ ﺣﺎﻓﺎﻬﺗﺎ ﻭﺃﻃﺮﺍﻓﻬﺎ‪ ،‬ﻭﺍﻟﺘﻜﻴﺔ )ﺍﻟﺰﺍﻭﻳﺔ( ﺩﻓﻨﺖ ﻧﻔﺴﻬﺎ ﰲ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ‬
‫ﲤﺎﻣﺎﹰ‪ ،‬ﻭﺍﻟﺜﻜﻨﺔ ﺗﻮﺗﺮﺕ ﺑﺎﻟﻘﻮﺓ ﻭﺣﺪﻫﺎ ﻭﺯﳎﺮﺕ ﺑﺎﻟﻘﻮﺓ ﻭﺣﺪﻫﺎ‪ .‬ﻓﻤﻦ ﺍﻹﺟﺤﺎﻑ‬
‫ﺇﺫﻥ ﺃﻥ ﳓﻤّﻞ ﻫـﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﻣﺴﺆﻭﻟﻴﺔ ﳕﻂ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻫﻴﻤﻦ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻜﻮﻻﺳﺘﻴﻜﻲ)‪ (Scolastique) (١‬ﻋﻠﻰ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻭﱂ ﻳﺘﻨﻔﺲ ﺇ ﹼﻻ ﻫﻮﺍﺀﻩ‪ ،‬ﻭﻋﺎﺷﺖ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻣﺸﻠﻮﻟﺔ‬
‫ﺖ‬
‫ﻟﻐﻠﻖ ﺃﺑﻮﺍﻬﺑﺎ ﺑﻮﺟﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻜﺮ ﻭﺍﳊﺮﻣﺎﻥ ﻣﻦ ﻗﻮﺓ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻹﻧﺸﺎﺀ‪ ،‬ﻭ َﺳﱠﻠ ْ‬
‫ﺍﻟﺘﻜﻴﺔ ﻭﺍﻟﺰﺍﻭﻳﺔ ﻧﻔﺴَﻬﺎ ﺑﻘﺮﺍﺀﺓ ﺍﳌﻨﺎﻗﺐ ﺑﺪ ﹰﻻ ﻋﻦ ﺍﻟﻌﺸﻖ ﻭﺍﻟﺸﻮﻕ‪ ،‬ﻭﺍﺳﺘﺤﻜﻤﺖ‬
‫ﰲ ﳑﺜﻠﻲ ﺍﻟﻘﻮﺓ ﻋﻘﺪﺓ ﺇﺛﺒﺎﺕ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﺬﻛﲑ ﺑﺎﻟﻨﻔﺲ ﺑﺼﻮﺭﺓ ﻣﺘﻜﺮﺭﺓ ﻟﻈﻨﻬﻢ‬
‫ﺃﻬﻧﻢ ﻗﺪ ﹸﺃﳘِﻠﻮﺍ‪ ...‬ﻭﰲ ﺧﻀﻢ ﺫﻟﻚ‪ ،‬ﺍﻧﻘﻠﺐ ﻛﻞ ﺷﻲﺀ ﺭﺃﺳـﹰﺎ ﻋﻠﻰ ﻋﻘﺐ‪،‬‬
‫ﻭﺍﻧﻘﻌﻠﺖ ﺷﺠﺮﺓ ﺍﻷﻣﺔ ﻟﺘﻬﻮﻱ ﺇﱃ ﺍﻷﺭﺽ‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﺬﻩ ﺍﻟﺰﻻﺯﻝ ﻟﻦ ﺗﺴﻜﻦ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻷﺻﻮﻝ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻔﻈﻴﺔ ﻭﻣـﺪﻟﻮﻻﺕ ﺍﻟﻜـﻼﻡ‬
‫ﺍﳌﻮﺭﻭﺛﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٤٢‬‬
‫ﺇﱃ ﻳﻮ ٍﻡ ﻳﺘﻬﻴﺄ ﻓﻴﻪ ﺍﻟﺴﻌﺪﺍﺀ ﺍﻟﺬﻳﻦ ﳝﻬّﺪ ﺍﻟﻘﺪﺭ ﺩﺭﻭﻬﺑﻢ ﻻﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﳊﺮﻛﻴﺎﺕ‬
‫ﺍﺳﺘﺨﺪﺍﻣﹰﺎ ﺃﻣﺜﻞ‪ ،‬ﻭﻟﺘﻨﻔﻴﺲ ﺍﻻﺧﺘﻨﺎﻗﺎﺕ ﺑﲔ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﻭﻓﺘﺢ ﳑﺮﺍﺕ ﺍﻹﳍﺎﻡ‬
‫ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺃﻋﻤﺎﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺴﻴﺔ‪.‬‬
‫ﺍﻟﻮﺻﻒ ﺍﻟﺴﺎﺑﻊ ﻟﻠﻮﺍﺭﺙ ﻫﻮ ﺍﻟﻔﻜﺮ ﺍﻟﺮﻳﺎﺿﻲ‪ .‬ﻟﻘﺪ ﺣﻘﻖ ﺍﻷﻭﺍﺋﻞ ﰲ ﺁﺳﻴﺎ‬
‫ﰲ ﺍﻟﺰﻣﻦ ﺍﳌﺎﺿﻲ‪ ،‬ﰒ ﺍﻟﻐﺮﺑﻴﻮﻥ‪ ،‬ﻬﻧﻀﺘﻬﻢ ﺑﻔﻜﺮ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺮﻳـﺎﺿﻴﺔ‪ .‬ﻭﻟﻘﺪ‬
‫ﻛﺸﻔﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺗﺎﺭﳜﻬﺎ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﺠﻤﻟﺎﻫﻴﻞ ﻭﺍﳌﻐﻠﻘﺎﺕ ﺑﺪﻧﻴﺎ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ‬
‫ﺍﳌﻔﻌﻤﺔ ﺑﺎﻷﺳـﺮﺍﺭ‪ .‬ﻓﺈﺫﺍ ﺗﺮﻛﻨﺎ ﺍﻟﺘﺼﺮﻑ ﺍﳌﻔﺮﻁ ﻟﻠﺤﺮﻭﻓﻴﺔ ﺟﺎﻧﺒﺎﹰ‪ ،‬ﻓﺈﻧـﻪ ﻟﻮﻻ‬
‫ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﳌﺎ ﺗﻮﺿﺤﺖ ﺍﳌﻨﺎﺳـﺒﺎﺕ ﺑﲔ ﺍﻟﺒﺸﺮ ﻭﻻ ﺑﲔ ﺍﻷﺷـﻴﺎﺀ‪ ...‬ﻓﻬﻲ ‪-‬‬
‫ﻛﻤﺼﺪﺭ ﻧﻮﺭ‪ -‬ﺗﻀﻲﺀ ﻃﺮﻳﻘﻨﺎ ﰲ ﺍﳋﻂ ﺍﳌﻤﺘﺪ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺇﱃ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﺮﻳﻨﺎ‬
‫ﻣﺎ ﺑﻌﺪ ﺃﻓﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﺃﻋﻤﺎﻕ ﻋﺎﱂ ﺍﻹﻣﻜﺎﻥ ﺍﻟﻌﺴﲑ ﺍﻟﺘﻔﻜﲑ ﻓﻴﻪ ﻭﲢﻤﻠﻪ‪،‬‬
‫ﻭﺍﻟﻠﻘﺎﺀ ﺑﻐﺎﻳﺎﺗﻨﺎ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﻌﻠﻢ ﺑﺎﻷﺷﻴﺎﺀ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺮﻳﺎﺿﻴﺎﺕ ﻻ ﻳﻌﲏ ﺃﻥ ﺍﻟﻌﺎﻟِﻢ ﻬﺑﺎ ﺭﻳﺎﺿﻲ‪.‬‬
‫ﺍﻟﺮﻳﺎﺿﻲ ﳚﻤﻊ ﺑﲔ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﻓﻜﺮﻳﺎﹰ‪ ،‬ﻭﻳﺼﺎﺣﺒﻬﺎ ﺩﺍﺋﻤﹰﺎ ﰲ ﺍﻟﻄﺮﻳﻖ‬
‫ﺍﳌﻤﺘﺪ ﻣﻦ ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎﱐ ﺇﱃ ﺃﻋﻤﺎﻕ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻳﺼﺎﺣﺒﻬﺎ ﺩﺍﺋﻤﹰﺎ ﻣﻦ ﺍﻟﻔﻴﺰﻳﺎﺀ ﺇﱃ‬
‫ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ‪ ،‬ﻭﻣﻦ ﺍﳌﺎﺩﺓ ﺇﱃ ﺍﻟﻄﺎﻗﺔ‪ ،‬ﻭﻣﻦ ﺍﳉﺴﺪ ﺇﱃ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺇﱃ‬
‫ﺍﻟﺘﺼﻮﻑ‪ .‬ﺇﻧﻨﺎ ﻣﻀﻄﺮﻭﻥ ﺇﱃ ﻗﺒﻮﻝ ﺍﻷﺳـﻠﻮﺏ ﺍﳌﺰﺩﻭﺝ ﻟﻔﻬﻢ ﺍﻟﻮﺟﻮﺩ ﻓﻬﻤﺎ‬
‫ﻼ‪ :‬ﻭﺃﻋﲏ ﺍﻟﻔﻜﺮ ﺍﻟﺘﺼﻮﰲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ .‬ﻟﻘﺪ ﺃﺭﻫﻖ ﺍﻟﻐﺮﺏ ﻧﻔﺴﻪ ﳌﻞﺀ‬ ‫ﺷﺎﻣ ﹰ‬
‫ﻓﺮﺍﻍ ﺟﻮﻫﺮ ﱂ ﻳﻌﺮﻓﻪ ﺃﺳﺎﺳﺎﹰ‪ ،‬ﻓﺤﺎﻭﻝ ﺳﺪ ﺍﳊﺎﺟﺔ ﻧﺴﺒﻴﹰﺎ ﺑﺎﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﻟﺮﻭﺣﻴﺔ‬
‫)‪ .(Mysticism‬ﺃﻣﺎ ﳓﻦ‪ ،‬ﻓﻠﺴﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻔﺘﻴﺶ ﻋﻦ ﺷﻲ ﺃﺟﻨﱯ ﺃﻭ ﺍﻟﻠﺠﻮﺀ‬
‫ﺇﱃ ﺃﻱ ﺷﻲﺀ ﻟﻌﺎﳌﻨﺎ ﺍﳌﺘﻤﺎﺯﺝ ﺑﺮﻭﺡ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﺰﻣﺎﻥ‪ .‬ﺇﻥ ﻣﺼﺎﺩﺭ‬
‫ﻃﺎﻗﺘﻨﺎ ﻣﻮﺟﻮﺩﺓ ﰲ ﻣﻨﻈﻮﻣﺘﻨﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻹﳝﺎﻧﻴﺔ‪ .‬ﻓﺎﳌﻔﻴﺪ ﺃﻥ ﳓﻴﻂ ﺑﻔﻬﻤﻨﺎ ﻫﺬﺍ‬
‫ﺍﳌﺼﺪﺭ ﻭﺍﻟﺮﻭﺡ ﻛﻤﺎ ﻫﻮ ﰲ ﺛﺮﺍﺋﻪ ﺍﻷﻭﻝ‪ ...‬ﻓﻨﺸﻬﺪ ﻋﻨﺪﺋ ٍﺬ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳌﻨﺎﺳﺒﺎﺕ‬
‫ﺍﳋﻔﻴﺔ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﺍﶈﺮﻛﺎﺕ ﺍﳌﻨﺴﺠﻤﺔ ﳍﺬﻩ ﺍﳌﻨﺎﺳﺒﺎﺕ‪ ،‬ﻭﻧﺒﻠﻎ ﺇﱃ ﺗﻄﻠﻊ‬
‫ﻕ ﻣﻐﺎﻳﺮ‪ ،‬ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﳐﺘﻠﻒ‪ ،‬ﻭﻋﺮﻓﺎﻥ ﺫﻭ ٍ‬

‫‪٤٣‬‬
‫ﺑﻌﺪ ﺗﻘﺪﱘ ﺧﻼﺻﺔ ﻗﺼﲑﺓ ﻋﻦ ﺍﻟﻔﻜﺮ ﺍﻟﺮﻳﺎﺿﻲ ﻗﺪ ﺗﺒﺪﻭ ﻏﺎﻣﻀﺔ ﻭﺇﺳﺮﺍﻓﹰﺎ ﰲ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻟﻜﲏ ﺃﺛﻖ ﺑﺪﻭﻱ ﺃﺻﺪﺍﺋﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺃﺭﻳـﺪ ﺃﻥ ﺃﻧﻮّﻩ ﺇﱃ ﺍﻟﻮﺻﻒ‬
‫ﺍﻟﺜﺎﻣﻦ ﻭﻫﻮ ﻓﻜﺮﻧﺎ ﺍﻟﻔﲏ‪ .‬ﻟﻜﲏ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻼﺣﻈﺎﺕ ﻣﻌﻴﻨﺔ‪ ،‬ﺃﻛﺘﻔﻲ ﻫﻨﺎ ﺑﻘﻮﻝ‬
‫ﺟﻮﻟﻔﺮ‪" :‬ﺑﻌﺾ ﺍﻷﻭﺳﺎﻁ ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﺣﱴ ﺍﻵﻥ ﻟﻼﳔﺮﺍﻁ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺴﲑﺓ ﲟﻘﺎﻳﻴﺴﻨﺎ"‪ ،‬ﻓﺎﺧﺘﻢ ﻬﺑﺬﺍ ﺍﻟﺘﻨﻮﻳﻪ‪.‬‬

‫‪٤٤‬‬
 ‫ﺍﻟﺸﻮﺭﻯ‬

‫ﺍﻟﺸﻮﺭﻯ ﻭﺻﻒ ﺣﻴﻮﻱ ﻭﻗﺎﻋﺪﺓ ﺃﺳﺎﺳﻴﺔ ﻟﺮﺑﺎﻧﻴﻲ ﺍﻟﻴﻮﻡ ﻛﻤﺎ ﻛﺎﻧﺖ ﻟﻠﻮﺭﺛﺔ‬
‫ﺍﻷﻭﻟﲔ‪ .‬ﻓﻬﻲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﺑـﺮﺯ ﻋﻼﻣﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺆﻣﻦ ﻭﺃﻫﻢ ﺧﺼﻮﺻﻴﺎﺕ‬
‫ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﻬﺗﺐ ﻗﻠﺒﻬﺎ ﻟﻺﺳﻼﻡ‪ .‬ﻭﺗﻮﺿﻊ ﺍﻟﺸﻮﺭﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺻﻔﹰﺎ‬
‫ﻭﺍﺣﺪﹰﺍ ﻣﻊ ﺍﻟﺼﻼﺓ ﻭﺍﻹﻧﻔﺎﻕ ﴿ﻭَﺍﱠﻟﺬِﻳ َﻦ ﺍ ْﺳَﺘﺠَﺎﺑُﻮﺍ ِﻟ َﺮﱢﺑ ِﻬ ْﻢ َﻭﹶﺃﻗﹶﺎﻣُﻮﺍ ﺍﻟﺼﱠﻼ ﹶﺓ َﻭﹶﺃ ْﻣﺮُﻫُ ْﻢ‬
‫ﺷُﻮ َﺭﻯ َﺑْﻴَﻨ ُﻬ ْﻢ َﻭ ِﻣﻤﱠﺎ َﺭ َﺯ ﹾﻗﻨَﺎ ُﻫ ْﻢ ُﻳْﻨ ِﻔﻘﹸﻮ ﹶﻥ﴾)ﺍﻟﺸﻮﺭﻯ‪ (٣٨:‬ﻓﻴﻨﺒﻪ ﺍﳌﻮﱃ ﺗﻌﺎﱃ ﺇﱃ ﺃﻥ‬
‫ﺍﻟﺸﻮﺭﻯ ﺗﻌﺎﻣﻞ ﻳﺘﺮﺍﺩﻑ ﻣﻊ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻳﺒﲔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳊﻴﻮﻳﺔ ﰲ ﺍﻷﻣﺮ ﺍﻹﳍﻲ‬
‫ﺑﺎﻻﺳﺘﺠﺎﺑﺔ ﷲ ﺗﻌﺎﱃ ﻭﺫﻛﺮ ﺿﺮﻭﺭﺍﺕ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻭﻧﺘﻴﺠﺘﻬﺎ‪ :‬ﺍﻟﺼﻼﺓ ﻭﺍﻟﺸﻮﺭﻯ‬
‫ﻭﺍﻹﻧﻔﺎﻕ‪.‬‬
‫ﻓﺒﻬﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻻ ﻳُﻌ ّﺪ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻬﻤﻞ ﺍﻟﺸﻮﺭﻯ ﳎﺘﻤﻌﹰﺎ ﻣﺘﻜﺎﻣﻞ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻛﻤﺎ ﻻ ﺗُﻌ ّﺪ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﻻ ﺗﻌﻤﻞ ﺑﻪ ﲨﺎﻋﺔ ﻣﺴﻠﻤﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻜﺎﻣﻞ‪.‬‬
‫ﻓﺎﻟﺸﻮﺭﻯ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺃﺳﺎﺱ ﺣﻴﺎﰐ ﻻﺑﺪ ﻟﻠﺮﺅﺳﺎﺀ ﻭﻟﻠﻤﺮﺅﻭﺳﲔ ﻣﻦ‬
‫ﺇﺟﺮﺍﺋﻪ‪ .‬ﻓﺎﻟﺮﺅﺳﺎﺀ ﻣﻜﻠﹼﻔﻮﻥ ﺑﺎﻻﺳﺘﺸﺎﺭﺓ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺘﺸﺮﻳﻊ ﻭﺃﻣﻮﺭ‬
‫ﻛﺜﲑﺓ ﺗﺘﻌﻠﻖ ﺑﺎﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺍﳌﺮﺅﻭﺳـﻮﻥ ﻣﻜﻠﹼﻔﻮﻥ ﺑﺒﻴﺎﻥ ﺭﺃﻳﻬﻢ ﻭﻓﻜﺮﻫﻢ ﻓﻴﻬﺎ‬
‫ﻟﻠﺮﺅﺳﺎﺀ‪.‬‬
‫ﻭﺃﺟﺪ ﻓﺎﺋﺪﺓ ﰲ ﺇﻳﺮﺍﺩ ﻣﻼﺣﻈﺎﺕ ﻋﻦ ﺍﻟﺸﻮﺭﻯ‪ .‬ﺍﻟﺸﻮﺭﻯ ﺷـﺮﻁ ﺃﺳﺎﺳﻲ‬
‫ﻹﻣﻜﺎﻥ ﺇﻗﺮﺍﺭ ﺍﻟﺮﺃﻱ ﺍﻟﺼﺎﺋﺐ ﰲ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﳌﺴـﺎﺋﻞ‪ .‬ﻭﻇﻬﺮﺕ ﻛﺜﲑﹰﺍ ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﺍﻟﻮﺧﻴﻤﺔ ﻭﺍﳍﺰﻳﻠﺔ ﻟﻠﻘﺮﺍﺭﺍﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺩ ﺃﻭ ﺍﺠﻤﻟﺘﻤﻊ ﻣﺎ ﱂ ﳝﺤّﺺ ﺑـﺂﺭﺍﺀ‬
‫ﺍﻵﺧﺮﻳﻦ ﺃﻭ ﲡﺮﳛﺎﻬﺗﻢ‪ .‬ﻭﺇﻥ ﻣَﻦ ﻳﻨﺤﺼﺮ ﰲ ﺭﺃﻳﻪ ﻭﻻ ﻳﻌﺘ ّﺪ ﺑﺂﺭﺍﺀ ﻏﲑﻩ‪ ،‬ﻣﻬﻤﺎ‬
‫ﻛﺎﻥ ﺭﻓﻴﻊ ﺍﻟﻔﻄﺮﺓ ﻭﻋﺎﱄ ﺍﻟﺬﻛﺎﺀ‪ ،‬ﺑﻞ ﺩﺍﻫﻴﺔ ﻣﻦ ﺍﻟﺪﻫـﺎﺓ‪ ،‬ﻳﺘﻌﺮﺽ ﺇﱃ ﺃﺧﻄﺎﺀ‬
‫ﻭﺯﻻﺕ ﺃﻛﺜﺮ ﳑﺎ ﻳﺘﻌﺮﺽ ﳍﺎ ﺭﺟﻞ ﺁﺧﺮ ﻣﺘﻮﺳـﻂ ﺍﳌﻮﺍﻫﺐ ﻳﻨﻔﺘﺢ ﰲ ﺁﺭﺍﺋﻪ‬
‫ﺑﺎﳌﺸﻮﺭﺓ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻷﻋﻘﻞ ﻫﻮ ﺍﻷﻋﻈﻢ ﺍﻋﺘﺪﺍﺩﹰﺍ ﻭﺍﻟﺘﺰﺍﻣﹰﺎ ﺑﺎﳌﺸﻮﺭﺓ‪ ،‬ﻭﺍﺳﺘﻔﺎﺩﺓ‬
‫‪٤٥‬‬
‫ﻣﻦ ﺃﻓﻜﺎﺭ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻻ ﻳﻨﺠﻮ ﺍﻟـﺬﻱ ﻳﻜﺘﻔﻲ ﰲ ﻋﻤﻠﻪ ﻭﺑﺮﺍﳎﻪ ﺑﺄﻓﻜﺎﺭﻩ‪ ،‬ﺃﻭ‬
‫ﻳﺴﻌﻰ ﻟﻔﺮﺿﻬﺎ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻣﻦ ﻓﻘﺪﺍﻥ ﻗﺪﺭ ٍﺓ ﺣﺮﻛﻴ ٍﺔ ﻣﻬﻤﺔ‪ ،‬ﻭﺯﺩ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻧﻔﻮﺭﹰﺍ ﻭﻛﺮﻫﺎ ﻭﺍﺳﺘﺜﻘﺎ ﹰﻻ ﻳﻠﻘﺎﻩ ﳑﻦ ﺣﻮﻟﻪ ﻻ ﳏﺎﻟﺔ‪.‬‬
‫ﻓﺎﳌﺸﻮﺭﺓ ﻫﻲ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ ﻻﺳﺘﺤﺼﺎﻝ ﺍﻣﺮﺉ ﺧ َﲑ ﺣﺎﺻﻞ ﻣﻦ ﻛﻞ ﻋﻤﻞ‬
‫ﻳﻌﻤﻠﻪ‪ ،‬ﻛﺬﻟﻚ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﳌﻬﻤﺔ ﻻﺳـﺘﻤﺪﺍﺩ ﻗﺪﺭﺓ ﺗﺰﻳﺪ ﻋﻦ ﻗﺪﺭﺗﻪ ﻭﻃﺎﻗﺘﻪ‬
‫ﺃﺿﻌﺎﻓﹰﺎ ﻣﻀﺎﻋﻔﺔ‪.‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺇﺟﺮﺍﺀ ﺃﻭﺳﻊ ﺍﺳﺘﺸﺎﺭﺓ ﻭﲢ ٍﺮ ﻗﺒﻞ ﻣﺒﺎﺷﺮﺓ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﳉ ّﺪ‬
‫ﰲ ﺍﻷﺧﺬ ﺑﺎﻷﺳـﺒﺎﺏ ﻭﺍﻟﺘﺪﺍﺑﲑ‪ ،‬ﺣﱴ ﻧﺘﺠﻨﺐ ﺍﻟﻮﻗﻮﻉ ﰲ ﺗﺼﺮﻓﺎﺕ ﻣﻀﺮﺓ‬
‫ﺗﻀﺎﻋﻒ ﺍﳌﺼﻴﺒﺔ ﰲ ﺍﻟﻨﺘﻴﺠﺔ‪ ،‬ﻣﺜﻞ ﲡﺮﻳﺢ ﺍﻟﻘﺪﺭ ﺃﻭ ﺍﻬﺗﺎﻡ ﺍﻟﻮﺳﻂ ﺍﻟﻘﺮﻳﺐ‪ .‬ﻭﻻ‬
‫ﻣﻔﺮ ﻣﻦ ﺍﻟﻨﺪﻡ ﻭﺍﻧﻜﺴﺎﺭ ﺍﳋﺎﻃﺮ ﻣﺎ ﱂ ﻳُﺘﺪﺑﺮ ﰲ ﻋﺎﻗﺒﺔ ﺍﻷﻣﺮ ﻭﻳﺴﺘﺸﺎﺭ ﺃﻫﻞ‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﳋﱪﺓ ﻗﺒﻞ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ .‬ﻭﻛﻢ ﻣﻦ ﻋﻤﻞ ﺧﺎﺽ ﻓﻴﻪ ﻣﻦ ﺧﺎﺽ‬
‫ﻣﻦ ﻏﲑ ﺭﻭﻳّﺔ‪ ،‬ﻓﻠﻢ ﳝﻀﻮﺍ ﻓﻴﻪ ﻏﲑ ﺧﻄﻮﺍﺕ‪ ،‬ﰒ ﺃﻭﺭﺛﻬﻢ ﺍﻻﻧﻜﺴﺎﺭ ﻭﺍﻻﻧﻜﻔﺎﺀ ﰲ‬
‫ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺿﻌﻒ ﺍﳊﻈﻮﺓ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻋﻨﺪ ﻏﲑﻫﻢ‪.‬‬
‫ﻭﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺍﻹﺳـﻼﻡ ﻛﻨﻈﺎﻡ‪ ،‬ﺃﻥ ﺍﻟﺸﻮﺭﻯ ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﺪﺭﺍﺕ ﺍﳊﺮﻛﻴﺔ‬
‫ﻟﻘﻴﺎﻣﻪ ﻭﺩﻭﺍﻣﻪ‪ .‬ﻓﻬﻲ ﺃﻫﻢ ﺍﻟﻌﻨﺎﺻﺮ ﰲ ﺣﻞ ﺍﳌﺴـﺎﺋﻞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺩ ﻭﺍﺠﻤﻟﺘﻤﻊ‪،‬‬
‫ﻭﺍﻟﺸﻌﺐ ﻭﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺎﺕ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺎﺕ‪ ،‬ﻓﻴﻤﺎ ﱂ‬
‫ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ﺻﺮﻳﺢ‪.‬‬
‫ﺇﻥ ﻫﻴﺌﺔ ﺷﻮﺭﻯ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﻹﺳﻼﻡ ﺗﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ ﻭﺗﺮﺷﺪﻫﺎ‪.‬‬
‫ﻭﻫﻴﺌﺔ ﺍﻟﺸﻮﺭﻯ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺮﻛﻴﺔ ﺍﻟﻴـﻮﻡ ﺗُﻌﺪ ﳏﺪﻭﺩﺓ ﰲ ﺍﻟﻮﻇﻴﻔﺔ ﻭﺿﻴﻘﺔ‬
‫ﺍﻟﺴﺎﺣﺔ ﰲ ﺍﳊﺮﻛﺔ ﻭﻣﻘﻴﱠﺪﺓ ﻗﻴﺎﺳﹰﺎ ﺑﺎﻟﺸﻮﺭﻯ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺇﻥ ﺭﺋﻴﺲ ﺍﻟﺪﻭﻟﺔ ﻭﱄ ﺍﻷﻣﺮ ﺍﻷﻋﻈﻢ ﻣﻠﺰﻡ ﺑﺄﺻﻞ ﺍﻟﺸﻮﺭﻯ ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﻳﺪﹰﺍ‬
‫ﻣﻦ ﺍﷲ ﻭﻣُﻌﱠﻠﻤﺎ ﻭﻣُﺮﺑّﻰ ﺑﺎﻟﻮﺣﻲ ﻭﺍﻹﳍﺎﻡ‪ .‬ﻫﻜﺬﺍ ﻛﻨـﺎ ﻣﻦ ﺍﳌﺎﺿﻲ ﺇﱃ ﺍﳊﺎﺿﺮ‪.‬‬
‫ﻭﻟﺌﻦ ﻭﻗﻊ ﺇﳘﺎﻝ ﺍﻟﺸﻮﺭﻯ ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻌﻮﺏ ﻭﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﱵ ﻛﺜﲑﹰﺍ‬
‫ﻣﺎ ﺃﺟﺮﺗﻪ ﺑﺄﲰﺎﺀ ﻭﻋﻨﺎﻭﻳﻦ ﻣﺘﻨﻮﻋﺔ ﻻ ﻳﺴﺘﻬﺎﻥ ﻬﺑﺎ‪ .‬ﻭﻟﻜﻦ ﱂ ﻳﻔﻠﺢ ﺣﱴ ﺍﻟﻴﻮﻡ ﺃﻱ‬

‫‪٤٦‬‬
‫ﳎﺘﻤﻊ ﺃﳘﻠﻪ ﺃﻭ ﺗﻨﺎﺳﺎﻩ‪ .‬ﻭﺣﻴﺚ ﻳﻘﻮﻝ ﺳﻴﺪﻧﺎ ‪» ‬ﻣﺎ ﺧﺎﺏ ﻣﻦ ﺍﺳﺘﺨﺎﺭ ﻭﻻ‬
‫ﻧﺪﻡ ﻣﻦ ﺍﺳﺘﺸﺎﺭ«)‪ (١‬ﻳﻌﻠﻖ ﻓﻼﺡ ﺍﻷﻣﺔ ﻭﺿﻤﺎﻥ ﻣﺴﺘﻘﺒﻠﻬﺎ ﺑﺎﻟﺸﻮﺭﻯ‪.‬‬
‫ﺗﺮﺩ ﺍﻟﺸﻮﺭﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺁﻳﺘﲔ ﺑﺎﻟﺘﺼﺮﻳﺢ‪ ،‬ﻭﰲ ﺁﻳـﺎﺕ ﻛﺜﲑﺓ‬
‫ﺑﺎﻟﺘﻠﻤﻴﺢ‪ .‬ﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﺍﳌﺼﺮﺣﺘﺎﻥ ﺑﺎﻟﺸﻮﺭﻯ ﻣﻦ ﻏﲑ ﺗﺄﻭﻳﻞ ﺃﻭ ﺗﻔﺴﲑ ﺑﺄﻣﺮﻩ‬
‫ﺍﻟﺴﺒﺤﺎﱐ ﳘﺎ‪َ ﴿ :‬ﻭﺷَﺎ ِﻭ ْﺭ ُﻫ ْﻢ ﻓِﻲ ﺍﻷ ْﻣ ِﺮ﴾ ﰲ ﺳـﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ )ﺍﻵﻳﺔ‪(١٥٩ :‬‬
‫ﻭ﴿ َﻭﹶﺃ ْﻣﺮُﻫُ ْﻢ ﺷُﻮﺭَﻯ َﺑْﻴَﻨ ُﻬ ْﻢ﴾ ﰲ ﺳـﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺍﳌﺒﻴﻨﺔ )ﺍﻵﻳﺔ‪ .(٣٨ :‬ﻫﺬﺍ‪ ،‬ﻭﰲ‬
‫ﺗﺴﻤﻴﺔ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺑﻴﺎﻥ ﺍﻟﺸﻮﺭﻯ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ‪.‬‬
‫ﻓﺘﺮﺩ ﺍﻟﺸﻮﺭﻯ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﺻﻔﹰﺎ ﻟﻠﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﻧﺎﺋﻠﲔ ﻟﻠﻤﺪﻳﺢ‪،‬‬
‫ﻓﻜﺄﻥ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺬﻛﲑﹰﺍ ﻓﻴﻪ ﺑُﻌ ٌﺪ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻻﺳﺘﺸﺎﺭﺓ‬
‫ﳏﻮﺭ ﺃﻋﻤﺎﳍﻢ ﻭﺃﻣﻮﺭﻫﻢ‪ .‬ﻭﺇﻥ ﺍﺧﺘﻴﺎﺭ ﻭﺻﻒ ﺍﻟﺸـﻮﺭﻯ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﺜﻨﺎﺀ‬
‫ﻭﺍﳌﺪﻳﺢ ﺍﻟﻜﺜﲑﺓ ﰲ ﺍﻷﺻﺤﺎﺏ ﺍﻟﻜﺮﺍﻡ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻷﳘﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻟﻠﻤﺸﻮﺭﺓ‪.‬‬
‫ﻭﻛﻤﺎ ﳚﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺸﻮﺭﻯ ﻗﺎﻋﺪﺓ ﳍﺎ ﺃﳘﻴﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﺴﻨﻴﺔ ﻬﺗﺘﻢ ﻬﺑﺎ ﺍﻫﺘﻤﺎﻣﹰﺎ ﺑﺎﻟﻐﺎﹰ‪ ،‬ﺑﻞ ﲢﺸﺪ ﳍﺎ ﺍﻟﻨﺼﻮﺹ ﺣﺸﺪﹰﺍ‪ .‬ﻓﻜﺎﻥ ﺳﻴﺪﻧﺎ‬
‫ﻼ ﺃﻭ ﺍﻣﺮﺃﺓ‪،‬‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﺴﺘﺸﲑ ﻛﻞ ﻭﺍﺣﺪ ﰲ ﻛﻞ ﻣﺴﺄﻟﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﻧﺺ‪ ،‬ﺭﺟ ﹰ‬
‫ﺷﺎﺑﹰﺎ ﺃﻭ ﺷﻴﺨﹰﺎ‪ .‬ﻭﻣﻊ ﺍﻟﺘﻘﺪﻡ ﺍﳊﺎﺻﻞ ﰲ ﻣﻴﺎﺩﻳـﻦ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﻠﻢ ﻧﺒﻠﻎ ﺑﻌﺪ ﰲ‬
‫ﺍﻟﺸﻮﺭﻯ ﺇﱃ ﻣﺎ ﺑﻠﻐﻮﻩ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻛﺎﻥ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻳﺴﺘﺸﲑ ﺃﺻﺤﺎﺑﻪ ﰲ ﻛﻞ ﺃﻣﺮ‪ ،‬ﻭﻳﺴﺘﻄﻠﻊ ﻣﺎ‬
‫ﻳﺮﻭﻧﻪ ﻭﻳﻔﻜﺮﻭﻥ ﻓﻴﻪ‪ ،‬ﻭﻳﺴﺘﺤﺼﻞ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺔ ﺭﺃﻳﻬﻢ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻛﻞ ﻋﻤﻞ‬
‫ﳜﻄﻂ ﻟـﻪ‪ ،‬ﻭﻳﺴﺘﻌﻤﻞ ﺃﺣﺎﺳﻴﺲ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﻌﺎﻡ ﻭﻣﺸﺎﻋﺮﻩ ﻭﻣﻴﻮﻟﻪ ﻛﺎﻟﺒﻨﻴﺎﻥ‬
‫ﺍﳌﺮﺻﻮﺹ ﻟﺘﻜﺘﺴﺐ ﻗﺮﺍﺭﺍﺗﻪ ﻗﻮﺓ ﺧﺎﺻﺔ ﻣﻦ ﺣﻴﺚ ﺍﳌﻘﺎﻭﻣﺔ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﻳﻬﻴﺊ‬
‫ﻣﺸﺎﺭﻛﺔ ﺍﳉﻤﻴﻊ ﺭﻭﺣﹰﺎ ﻭﻓﻜﺮﹰﺍ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﱪﻣﺞ ﳍﺎ‪ ،‬ﻓﻴﺤﻘﻖ ﻣﺸﺎﺭﻳﻌﻪ‬
‫ﺑﺄﻣﱳ ﺍﳊﺴﺎﺑﺎﺕ ﺍﻹﺣﺼﺎﺋﻴﺔ‪.‬‬

‫)‪ (١‬ﺍﻟﻄﱪﺍﱐ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪.٣٦٥/٦‬‬

‫‪٤٧‬‬
 ‫ﻟﻨﻄﻠﻊ ﻋﻠﻰ ﻣﺸﺎﻫﺪ ﻣﻦ ﺣﻴﺎﺗﻪ ﺍﻟﺴﻨﻴﺔ ‪ ‬ﺍﳌﺘﻌﻠﻘﺔ ﻬﺑﺬﺍ ﺍﻟﺸﺄﻥ‪:‬‬
‫ﺣﲔ ﺧﺮﺝ ﺣﻀﺮﺓ ﺳﻴﺪ ﺍﻷﻧﺎﻡ ‪ ‬ﺇﱃ "ﺃﹸﺣﺪ" ﻟﻘﻦ ﺍﻷﺻﺤﺎﺏ ﺗﻮﺻﻴﺎﺕ‬
‫ﻭﺭﻋﻰ ﺃﻣﻮﺭﹰﺍ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺃﻧﻔﺬﻫﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺴﺘﻠﻢ ﺃﺩﱏ‬
‫ﺇﺷﺎﺭﺓ ﳌﺨﺎﻟﻔﺔ ﺃﻭ ﺍﻋﺘﺮﺍﺽ‪ :‬ﻭﺿ ُﻊ ﺍﻟﺮﻣﺎﺓ ﰲ ﻣﻮﺿﻊ ﻣﺮﺗﻔﻊ ﻣﻦ "ﺃﹸﺣﺪ"‪ ،‬ﻭﺗﻨﻈﻴﻢ‬
‫ﺣﺎﻝ ﻗﺘﺎﳍﻢ ﻟﻸﻋﺪﺍﺀ‪ ،‬ﻭﲢﺬﻳﺮﻫﻢ ﻣﻦ ﺗﺮﻙ ﻣﻮﺍﺿﻌﻬﻢ ﻣﻬﻤﺎ ﺁﻟﺖ ﺇﻟﻴﻪ ﳎﺮﻳﺎﺕ‬
‫ﺍﳊﺮﺏ‪ ،‬ﻭﻬﻧﻴﻪ ﻋﻦ ﺍﻟﻨـﺰﻭﻝ ﻻﻗﺘﺴﺎﻡ ﺍﻟﻐﻨﺎﺋﻢ‪ ...‬ﻭﺗﻮﺻﻴﺎﺕ ﺃﺧﺮﻯ‪ .‬ﻭﻟﻜﻦ‬
‫ﺍﻷﺻﺤﺎﺏ ﺍﻟﻜﺮﺍﻡ ﻭﻗﻌﻮﺍ ﰲ ﺧﻄﺄ ﺍﺟﺘﻬﺎﺩﻱ ﰲ ﺍﻧﺘﻬﺎﺀ ﻣﺪﺓ ﺍﻷﻣﺮ ﺑﺎﻋﺘﺒﺎﺭ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﻣﻊ ﺭﻓﻌﺔ ﻓﻬﻤﻬﻢ ﻟﻠﻄﺎﻋﺔ ﻭﺩﻗﺎﺋﻘﻬﺎ‪ .‬ﻓﺼﺎﺭﻭﺍ ﰲ ﻭﺿﻊ ﳐﺎﻟﻔﺔ ﺧﻔﻴﺔ‪.‬‬
‫ﻭﻭﺍﺟﻪ ﺳﻴﺪﻧﺎ ‪ ‬ﻣﻌﺎﺭﺿﺔ ﺿﻤﻨﻴﺔ ﺃﺧﺮﻯ ﰲ ﻣﺴﲑﺓ "ﺃﹸﺣﺪ"‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﻏﲑﻩ ﰲ‬
‫ﻣﻮﻗﻌﻪ‪ ،‬ﻭﻭﺍﺟﻬﺘﻪ ﺗﻠﻚ ﺍﳌﻌﺎﺭﺿـﺎﺕ ﺍﳌﺘﺘﺎﻟﻴﺔ‪ ،‬ﺍﻟﱵ ﺃﻭﻗﻌﺖ ﻫﺬﻩ ﺍﻷﺿﺮﺍﺭ‬
‫ﻭﺍﳋﺴﺎﺋﺮ‪ ،‬ﻷﺯﺍﺡ ﺁﺭﺍﺀﻫﻢ ﺑﻈﻬﺮ ﻛﻔﻴﻪ ﻭﻗﺎﻝ‪ :‬ﺍﺫﻫﺒﻮﺍ‪ ...‬ﻋﺎﻗﺒﻜﻢ ﺍﷲ! ﻟﻜﻨﻪ ﱂ‬
‫ﻳﻔﻌﻞ ﺫﻟﻚ‪ .‬ﺑﻞ ﻛﺎﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻬﻢ ﻭﻫﻢ ﻣﻨﻬﻤﻜﻮﻥ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳌﺬﻧﺐ‬
‫ﻭﺍﻟﱪﻱﺀ‪َ ﴿ :‬ﻭ َﺷـﺎ ِﻭ ْﺭ ُﻫ ْﻢ ِﻓﻲ ﹾﺍﻷ ْﻣ ِﺮ﴾ ﻭﳚﻤﻌﻬﻢ ﻟﻠﺘﺸﺎﻭﺭ ﻭﻭﺟﻬﻪ ﻳﻘﻄﺮ ﺩﻣﹰﺎ‬
‫ﺑﺄﻭﺣﺶ ﺍﻋﺘﺪﺍﺀ ﻟﻸﻋﺪﺍﺀ ﺳﺒّﺒﻪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺳﻂ ﺃﺷﻼﺀ ﺃﺟﺴﺎﺩ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭ َﺷ َﺪ ِﻩ‬
‫ﺍﻷﺻﺤﺎﺏ ﻭﺣﲑﻬﺗﻢ ﰲ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺣﱴ ﺗﻮﺟّﻪ ﺑﻌﻀﻬﻢ ﳓﻮ ﺍﳌﺪﻳﻨﺔ ﰲ ﺗﻠﻚ ﺍﶈﻨﺔ‪،‬‬
‫ﻏﲑ ﻣﺒﺎ ٍﻝ ﲟﺎ ﺣﺼﻞ‪ .‬ﻭﻻ ﻳﻜﺘﻔﻲ ﺑﺎﺳﺘﺸﺎﺭﻬﺗﻢ‪ ،‬ﺑﻞ ﻳﺒﻠﻐﻬﻢ ﺑﺄﻣﺮ ﺍﷲ ﻟـﻪ ﺑﻄﻠﺐ‬
‫ﺍﻟﻌﻔﻮ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻢ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳُﻈﻬﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﺄﻧﻪ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺸﻮﺭﻯ‪ ،‬ﻣﻊ ﻣﻀﺎﺀ ﺣﻴﺎﺗﻪ ﺍﻟﺴﻨﻴﺔ ﰲ‬
‫ﺃﻧﻮﺍﺭ ﺍﻟﻮﺣﻲ‪ ،‬ﻓﻴﺬﻛﹼﺮ ﺍﻟﺮﺅﺳﺎﺀ ﲟﺴﺆﻭﻟﻴﺎﻬﺗﻢ‪ ،‬ﻭﻳﻔﺴﺢ ﺍﻟﺴﺒﻴﻞ ﺃﻣﺎﻡ ﺍﳌﺮﺅﻭﺳﲔ ﻟﺘﻘﻮﱘ‬
‫ﺁﺭﺍﺋﻬﻢ‪ ،‬ﻭﻳﺮﺷﺪﻫﻢ ﺇﱃ ﺇﻋﺎﻧﺔ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻭﳛﺬﺭ ﻫﺆﻻﺀ ﻣﻦ ﺍﻻﺳﺘﺒﺪﺍﺩ‪.‬‬
‫ﻭﻗـﺪ ﺭﻭﻱ ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﺃﻧـﻪ ﳌﺎ ﻧـﺰﻝ ﺍﻷﻣﺮ ﺍﻟﺴـﺒﺤﺎﱐ‪:‬‬
‫﴿ﻭ َﺷﺎ ِﻭ ْﺭﻫُﻢ ﰲ ﹾﺍ َﻷ ْﻣﺮِ﴾ ﻋﻘﺐ ﻏﺰﻭﺓ ﺃﹸﺣﺪ‪ ،‬ﺃﻓﺼﺢ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ‪‬‬
‫ﻏﻨﻴﺎﻥ ﻋﻦ ﺍﳌﺸﻮﺭﺓ‪ .‬ﻟﻜﻦ ﺍﷲ ﺃﺭﺳـﻠﻪ ﺭﲪﺔ ﻟﻸﻣﺔ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺍﺳﺘﺸﺎﺭ ﺃﺻﺎﺏ‪،‬‬
‫ﻭﻣﻦ ﺗﺮﻛﻪ ﺿﻞ‪ .‬ﻓﻨﻔﻬﻢ ﺃﳘﻴﺔ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺮﺅﺳـﺎﺀ ﺑﺎﻟﺸﻮﺭﻯ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬

‫‪٤٨‬‬
 ‫ﻟﻨﺒﻴﻪ ﻬﺑﺎ ﻣـﻊ ﺍﺳـﺘﻐﻨﺎﺋﻪ ﻋﻦ ﺍﻟﺸـﻮﺭﻯ ﻭﺍﻧﻌﺪﺍﻡ ﺣﺎﺟﺘﻪ ﺇﻟﻴـﻬﺎ‪.‬‬
‫ﻭﻧﻌﺮﺽ ﻋﻠﻴﻜﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﺟﻮﺍﻫﺮ ﺃﺣﺎﺩﻳﺚ ﲤﻸ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺗﺸﺮﻓﺖ ﺑﺎﻟﺼﺪﻭﺭ‬
‫ﻋﻨﻪ ‪:‬‬
‫)‪(١‬‬
‫»ﻣﺎ ﺧﺎﺏ ﻣﻦ ﺍﺳﺘﺨﺎﺭ ﻭﻻ ﻧﺪﻡ ﻣﻦ ﺍﺳﺘﺸﺎﺭ ﻭﻻ ﻋﺎﻝ ﻣﻦ ﺍﻗﺘﺼﺪ« ‪.‬‬
‫)‪(٢‬‬
‫»ﻣﺎ ﺷﻘﻲ ﻋﺒﺪ ﻗﻂ ﲟﺸﻮﺭﺓ‪ ،‬ﻭﻣﺎ ﺳﻌﺪ ﺑﺎﺳﺘﻐﻨﺎﺀ ﺑﺮﺃﻱ«‪.‬‬
‫)‪(٣‬‬
‫»ﺇﻥ ﺍﳌﺴﺘﺸﺎﺭ ﻣﺆﲤﻦ«‪.‬‬
‫)‪(٤‬‬
‫»ﻭﺍﷲ ﻣﺎ ﺍﺳﺘﺸﺎﺭ ﻗﻮﻡ ﻗﻂ ﺇﻻ ﻫﺪﻭﺍ ﻷﻓﻀﻞ ﻣﺎ ﲝﻀﺮﻬﺗﻢ«‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﺍﺗﻔﻖ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻮﺭﻯ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ‬
‫ﻭﺣﻜﻢ ﻳﻠﺰﻡ ﺍﻟﻌﻤﻞ ﺑﻪ‪ .‬ﻭﻗﺪ ﻧﻔﺬ ﻫﺬﺍ ﻣﻊ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺘﻨﻔﻴﺬ ﻋﻠﻰ ﻣﺪﻯ‬
‫ﺍﻟﺰﻣﺎﻥ ﰲ ﺍﻟﻌﻬﻮﺩ ﺍﳌﺘﻌﺎﻗﺒﺔ ﻭﰲ ﻣﻮﺍﺟﻬﺔ ﺃﻭﺿﺎﻉ ﺧﺎﺻﺔ‪.‬‬
‫* * *‬
‫ﻭﺑﺪﻫﻲ ﺃﻥ ﺍﻟﺸﻮﺭﻯ ﻟﻴﺴﺖ ﻣﺼﺪﺭﹰﺍ ﺗﺸﺮﻳﻌﻴﹰﺎ ﺗﺴـﺒﻖ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴﺔ‪ .‬ﻧﻌﻢ‪،‬‬
‫ﺍﻟﺸﻮﺭﻯ ﺃﺳـﺎﺱ ﻟﻘﻮﺍﻧﲔ ﻭﻧﻈﻢ‪ ،‬ﻟﻜﻨﻪ ﳏﺪﻭﺩ ﲟﺼﺎﺩﺭﻩ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬
‫ﻓﺎﻹﺳﻼﻡ ﻻ ﻳﺴﻤﺢ ﺑﺎﻟﺘﺪﺧﻞ ﺍﻹﻧﺴﺎﱐ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﻧﺺ ﺻﺮﻳﺢ‪.‬‬
‫ﻓﻔﻲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺗﺮﺍﺟﻊ ﺍﻟﺸﻮﺭﻯ ﻻﺳﺘﺸﻔﺎﻑ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻳﻌﱪ ﻋﻨﻬﺎ ﺍﻟﻨﺺ‪.‬‬
‫ﻭﻣﺎ ﻋﺪﺍ ﻣﺎ ﻭﺭﺩ ﻓﻴﻪ ﻧﺺ‪ ،‬ﻓﻬﻮ ﰲ ﳎﺎﻝ ﺍﻟﺸﻮﺭﻯ ﲤﺎﻣﹰﺎ‪ .‬ﻭﻣﺎ ﻳﻘﺮﺭﻩ ﺍﻟﺸﻮﺭﻯ‬
‫ﻣﻦ ﻧﺘﺎﺋﺞ ﻭﻗﺮﺍﺭﺍﺕ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻣُﻠﺰﻣﺔ ﻛﺈﻟﺰﺍﻡ ﺍﻟﻨﺺ‪ ...‬ﻭﻻ ﳚﻮﺯ ﳐﺎﻟﻔﺔ‬
‫ﻣﺎ ﻳﺘﻘﺮﺭ ﻋﻦ ﺍﻟﺸﻮﺭﻯ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺳﺮﺩ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﻨﺎﻗﻀﺔ ﻣﻌﻬﺎ‪ .‬ﻓﺈﻥ‬
‫ﻭﺟﺪ ﺧﻄﺄ ﰲ ﻗﺮﺍﺭ ﺍﻟﺸﻮﺭﻯ ﻣﻊ ﺍﺗﻔﺎﻕ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻓﻴُﺰﺍﻝ ﺍﳋﻄﺄ ﺑﺎﻟﺸﻮﺭﻯ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﻭﺻﺤﻴﺢ ﺃﻥ ﻧﺼﻮﺹ ﺍﻟﺸﻮﺭﻯ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ ﰲ ﻣﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ‪ ،‬ﻟﻜﻨﻬﺎ‬
‫)‪ (١‬ﺍﻟﻄﱪﺍﱐ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ‪.٣٦٥/٦ ،‬‬
‫)‪ (٢‬ﻣﺴﻨﺪ ﺍﻟﺸﻬﺎﺏ‪.٦/٢ ،‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻷﺩﺏ ‪١١٤‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٤٩‬؛ ﺍﻷﺩﺏ ‪.٥٧‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪.١٠٠/١ ،‬‬

‫‪٤٩‬‬
‫ﲣﺼﺼﺖ ﺃﻳﻀﹰﺎ ﺑﺘﻌﻠﻖ ﺍﻟﻨﺼﻮﺹ ﲟﻮﺍﺿﻴﻊ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺑﻌﻤﻞ ﺭﺳـﻮﻝ ﺍﷲ ‪‬‬
‫ﻭﺗﺼﺮﻓﻪ‪ .‬ﺇﻥ ﺍﻟﻨﺼﻮﺹ ﰲ ﺍﻹﺳﻼﻡ ﺃﺑﺎﻧﺖ ﻣﻮﺍﺿﻴﻊ ﻣﻌﺪﻭﺩﺓ ﺗﻔﻴﺪ ﺃﺻﻮ ﹰﻻ ﻛﻠﻴﺔ‬
‫ﻭﻗﻮﺍﻋﺪ ﻋﻤﻮﻣﻴﺔ‪ ،‬ﻭﱂ ﺗﻔﺼﻞ ﻛﺜﲑﹰﺍ ﻓﻴﻤﺎ ﻋﺪﺍﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﺴـﻮﺑﺔ ﻣﻦ‬
‫ﺍﻟﺘﻔﺮﻋﺎﺕ‪ .‬ﺃﻣﺎ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﱂ ﻳﺮﺩ ﻓﻴﻬﺎ ﻧﺺ‪ ،‬ﻓﻬﻲ ﰲ ﳎﺎﻝ ﺍﻟﺸﻮﺭﻯ ﺑﺘﻤﺎﻣﻬﺎ‬
‫ﻭﻣﻌﺮﻭﺿﺔ ﻋﻠﻰ ﺍﻟﺘﺸﺎﻭﺭ‪ .‬ﻓﺎﻧﻄﻼﻗﹰﺎ ﻣﻦ ﻭﺿﻊ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺴﺎﺋﻞ ﺍﻟﱵ ﻭﺭﺩﺕ‬
‫ﻓﻴﻬﺎ ﺃﺣﻜﺎﻡ ﺻﺮﳛﺔ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﱂ ﺗﺮﺩ ﻓﻴﻬﺎ ﺃﺣﻜﺎﻡ‬
‫ﺻﺮﳛﺔ ﺩﺍﺧﻞ ﺣﺪﻭﺩﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﺒﻘﻰ ﰲ ﺣـﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻣﺮﺗﺒﻄﹰﺎ ﺑﺎﻹﺳﻼﻡ‬
‫ﻭﻣﻮﺟﻬﹰﺎ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺳﺎﻋﻴﹰﺎ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻐﺎﻳﺔ ﺍﳌﺒﻴﻨﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ‪ .‬ﻭﻻ ﺷﺒﻬﺔ‬
‫ﰲ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﺴﺘﻬﺪﻑ ﺃﻭﻝ ﻣﺎ ﻳﺴﺘﻬﺪﻑ ﻏﺎﻳﺎﺕ ﻣﺜﻞ‪ :‬ﲢﻘﻴﻖ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ‬
‫ﺍﻟﺒﺸﺮ‪ ،‬ﻭﳏﺎﺭﺑﺔ ﺍﳉﻬﻞ ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻧﺴﺞ ﺍﳌﺴـﺎﺋﻞ ﻛﻠﻬﺎ ﺣـﻮﻝ ﺍﳍﻮﻳﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻊ ﺗﻀﺎﺩ ﺍﳌﺴﻠﻢ ﻣﻊ ﺫﺍﺗﻪ‪ ،‬ﻭﺗﻮﺟﻴﻪ ﺇﻧﺴﺎﻥ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﻟﻠﺤﻔﺎﻅ‬
‫ﻋﻠﻰ ﻣﻨـﺰﻟﺘﻪ ﻭﻭﻗﺎﺭﻩ ﰲ ﺍﳌﻮﺍﺯﻧﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ‬
‫ﺍﻟﻔﺮﺩ ﻭﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺗﻄﻮﻳـﺮ ﻣﺸـﺎﻋﺮ ﺍﻟﺸﻌﺐ ﺑﺮﻣﺘﻪ ﻭﲜﻤﻴﻊ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﰲ ﺍﳊﺐ‬
‫ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻻﻫﺘﻤﺎﻡ ِﺑ َﻬ ّﻢ ﺍﻵﺧﺮ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺭﻫﺎﻓﺔ ﺃﺣﺎﺳﻴﺲ ﺍﻟﻔﻴﻮﺿﺎﺕ‬
‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻟﻠﺤﻴﺎﺓ ﻣﻦ ﺃﺟﻞ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺗﻨﻈﻴﻢ ﺍﻟﺴﻴﺎﺳـﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﺍﻟﺘﻄﻮﺭ ﰲ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﲡﻬﻴﺰ ﻣﺼﺎﺩﺭ ﺍﻟﻘﻮﺓ ﻭﲢﺪﻳﺜﻬﺎ‪ ،‬ﻭﺣﱴ ﻓﺮَﻕ ﺍﳊﺮﺏ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ‬
‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌﺎﱂ ﻣﱴ ﻣﺎ ﻟﺰﻡ‪ .‬ﱂ ﻳﱪﺡ ﺍﻟﻘﺎﺩﺓ ﺍﻟﻜﺒﺎﺭ ﻭﺭﺟﺎﻝ ﺍﻟﻔﻜﺮ‬
‫ﺍﻟﻌﻈﺎﻡ ﻭﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻌﻤﺎﻟﻘﺔ ﻣﻌﺎﳉﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻨﺬ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺣﱴ ﺍﻵﻥ‪ .‬ﻭﻟﻘﺪ ﺍﻫﺘﻢ ﺭﺳـﻮﻝ ﺍﻹﺳﻼﻡ ﺍﳉﻠﻴﻞ ‪ ‬ﻬﺑﺬﺍ ﺍﳍﺪﻑ ﰲ ﺇﻃﺎﺭ‬
‫ﻣﺴﺆﻭﻟﻴﺘﻪ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﰲ ﺳـﻨﻮﺍﺕ ﺣﻴﺎﺗﻪ ﺍﻟﺴﻨﻴﺔ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻷﺳﺎﺱ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﻭﺃﻧﺸﻄﺘﻬﻢ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﻣﺴﺎﻋﻴﻬﻢ ﻭﺟﻬﻮﺩﻫﻢ ﻭﻣﻨﺎﺳﺒﺎﻬﺗﻢ ﻣﻊ‬
‫ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‪ ،‬ﻓﺤﻘﻖ ﻬﺑﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺑﲔ ﻣﺸﺎﻋﺮﻫﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ‬
‫ﻭﻋﻘﻮﳍﻢ ﻭﻣﻨﻄﻘﻬﻢ ﻭﺃﺣﺎﺳﻴﺴﻬﻢ ﻭﻗﻠﻮﻬﺑﻢ‪.‬‬
‫* * *‬
‫‪٥٠‬‬
‫ﻭﺇﻥ ﻟﻠﺸﻮﺭﻯ ﻧﺘﺎﺋﺞ َﺗ ِﻌﺪُ ﻬﺑﺎ ﲞﺼﻮﺻﻴﺎﻬﺗﺎ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺗﻮﺻﻞ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ‪،‬‬
‫ﻣﻦ ﲨﻠﺘﻬﺎ‪ :‬ﺭﻓـﻊ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻜﺮ ﻭﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺍﻟﺘﺬﻛﲑ ﺑﺄﳘﻴﺘﻪ‬
‫ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺭﺃﻳـﻪ ﰲ ﻛﻞ ﺣﺎﺩﺛﺔ‪ ،‬ﻭﺗﺸﺠﻴﻌﻪ ﻋﻠﻰ ﺗﻮﻟﻴﺪ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺒﺪﻳﻠﺔ‪،‬‬
‫ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺣﻀﻮﺭ ﺍﻟﺸﻮﺭﻯ ﻭﺣﻴﻮﻳﺘﻬﺎ ﻣﻦ ﺃﺟﻞ ﻣﺴﺘﻘﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﲢﻘﻴﻖ‬
‫ﻣﺸﺎﺭﻛﺔ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﰲ ﺍﻹﺩﺍﺭﺓ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ﰲ ﻛﻞ ﻣﻨﺎﺳـﺒﺔ‪ ،‬ﻭﺇﺩﺍﻣﺔ‬
‫ﺣﻴﺎﺓ ﺍﻹﺣﺴﺎﺱ ﲟﺤﺎﺳﺒﺔ ﺍﻟﺮﺅﺳﺎﺀ ﻣﱴ ﻣﺎ ﺍﻗﺘﻀﺖ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﺇﻋﺎﻗﺔ ﺗﺼﺮﻑ‬
‫ﺍﻟﺮﺅﺳﺎﺀ ﺍﻻﻋﺘﺒﺎﻃﻲ ﻭﲢﺪﻳﺪ ﺗﺼﺮﻓﻬﻢ‪.‬‬
‫ﻗﻠﻨﺎ ﺁﻧﻔﹰﺎ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗـﺪ ﺃﺛﲎ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺑﺎﻵﻳـﺔ ﺍﻟﻜﺮﳝﺔ‬
‫﴿ َﻭﺷَﺎ ِﻭ ْﺭ ُﻫ ْﻢ ﻓِﻲ ﺍﻷ ْﻣ ِﺮ﴾ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻷﳘﻴﺔ ﺍﳊﻴﻮﻳﺔ ﻟﻠﺸﻮﺭﻯ‪ ،‬ﻭﺇﻥ ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ‬
‫ﺗﻨﻄﻮﻱ ﰲ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﺴﻴﺪﻧﺎ ‪ ‬ﺑﺎﺳﺘﺸﺎﺭﺓ ﺃﺻﺤﺎﺑﻪ‪َ ﴿ :‬ﻭﺷَﺎ ِﻭ ْﺭ ُﻫ ْﻢ ﻓِﻲ‬
‫ﺍﻷ ْﻣ ِﺮ﴾ ﻭﺍﳌﻌﺮﻛﺔ ﺷﺎﺭﻓﺖ ﻋﻠﻰ ﻬﻧﺎﻳﺘﻬﺎ‪ ،‬ﻭﰲ ﺃﺛﻘﻞ ﺍﻟﺴﺎﻋﺎﺕ ﺷﺪﺓ‪ ،‬ﻭﻣﻊ‬
‫ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﺸﺪﺓ!‬
‫ﺇﻥ ﺃﺻﻞ ﺍﻟﺸﻮﺭﻯ ﺍﻟﺬﻱ ﺗﺸﺮﻑ ﺑﺎﻟﺘﻨـﺰﻳﻞ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ‪ ،‬ﺃﺻﻞ ﻣﺘﻮﺳﻊ‬
‫ﻂ ﳊﺪﻭﺩ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻓﻤﻬﻤﺎ ﺗﻐﲑ ﺍﻟﻌﺎﱂ‬ ‫ﺨٍ‬‫ﺍﳌﺮﻭﻧﺔ‪ُ ،‬ﻣﹶﻠﺐﱟ ﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻣَُﺘ َ‬
‫ﻭﺗﻌﺎﻗﺐ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺣﱴ ﺇﻥ ﺭﺣـﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻔﻀﺎﺀ ﻭﻋﻤّﺮ ﻣﺪﻧﹰﺎ ﻫﻨﺎﻙ‪ ،‬ﻓﻼ‬
‫ﺣﺎﺟﺔ ﻟﺰﻳـﺎﺩﺓ ﺷﻲﺀ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﻨﺼﲔ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﺃﺻﻮﻝ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻗﻮﺍﻋﺪﻩ ﺍﻷﺧﺮﻯ ﻛﻠﻬﺎ ﲤﺘﺎﺯ ﺑﺎﳌﺮﻭﻧﺔ ﻧﻔﺴﻬﺎ ﻭﺗﺘﻔﺘﺢ ﻋﻠﻰ ﺍﻟﻜﻮﻧﻴﺔ ﻋﻴﻨﻬﺎ‪...‬‬
‫ﻭﻟﻘﺪ ﺍﺣﺘﻔﻈﺖ ﺑﺸﺒﺎﻬﺑﺎ ﻭﻋﻤﻠﻴﺘﻬﺎ ﻋﻠﻰ ﻣ ّﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺳﺘﺒﻘﻰ ﻛﺬﻟﻚ‪.‬‬
‫* * *‬
‫ﻭﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺬﻛﹼﺮ ﺑﺄﻣﻮﺭ ﻣﻦ ﺃﺳﺲ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻫﻲ‪:‬‬
‫‪ -١‬ﺍﻟﺸﻮﺭﻯ ﺣﻖ ﻟﻠﺮﺅﺳﺎﺀ ﻭﻟﻠﻤﺮﺅﻭﺳﲔ‪ ،‬ﻭﻻ ﺭﺟﺤﺎﻥ ﺣ ٍﻖ ﰲ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﻫﺬﺍ ﺍﳊﻖ ﻟﻄﺮﻑ ﻋﻠﻰ ﺍﻟﻄﺮﻑ ﺍﻵﺧـﺮ‪ .‬ﻭﰲ ﺃﻣﺮﻩ ﺗﻌﺎﱃ‪﴿ :‬ﻭﺃ ْﻣﺮُﻫﻢ ﺷُﻮﺭَﻯ‬
‫ﺑﻴﻨَﻬﻢ﴾ ﺩﻻﻟـﺔ ﺇﱃ ﻣﺴـﺎﻭﺍﺓ ﺍﻟﻄﺮﻓﲔ ﰲ ﺍﻟﺸـﻮﺭﻯ‪ .‬ﻓﺄﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﺷﺄﻥ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﻛﺎﻓﺔ‪ ،‬ﻟﺬﻟﻚ ﻳﺘﺴﺎﻭﻭﻥ ﲨﻴﻌﹰﺎ ﰲ ﺣـﻖ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪ .‬ﻟﻜﻦ ﻫﺬﺍ ﺍﳊﻖ‬

‫‪٥١‬‬
‫ﻳﺘﻐﲑ ﺑﺘﻐﲑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﳊﺎﻝ‪ ،‬ﻭﻳﺴﺘﺘﺒﻊ ﺗﻐﲑﹰﺍ ﰲ ﺻﻮﺭﺓ ﺇﺟﺮﺍﺀ ﺍﻟﺸﻮﺭﻯ‬
‫ﻭﺷﻜﻠﻬﺎ‪.‬‬
‫‪ -٢‬ﳌﺎ ﻛﺎﻥ ﺍﻟﺮﺋﻴﺲ ﻣﻜﻠﹼﻔﹰﺎ ﺑﺎﻟﺸﻮﺭﻯ ﰲ ﺍﻟﺸﺆﻭﻥ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﺠﻤﻟﺘﻤﻊ ﲟﻮﺟﺐ‬
‫ﺍﻷﻣﺮ ﺍﻹﳍﻲ‪َ ﴿ :‬ﻭ َﺷﺎ ِﻭ ْﺭﻫُ ْﻢ ِﻓﻲ ﹾﺍ َﻷ ْﻣﺮِ﴾ ﻓﺈﺫﻥ ﻳﻘﻊ ﲢﺖ ﻃﺎﺋﻠﺔ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺇﻥ ﱂ‬
‫ﻳﻌﺮﺽ ﻫﺬﻩ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﺍﺧﻠﺔ ﰲ ﻧﻄﺎﻕ ﺍﻟﺘﺸﺎﻭﺭ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺮﺃﻱ‪ .‬ﻣﻦ ﺟﻬﺔ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻳﺘﺤﻤﻞ ﺍﳌﺮﺅﻭﺳﻮﻥ ﻣﺴﺆﻭﻟﻴﺔ ﻛﺘﻢ ﺁﺭﺍﺋﻬﻢ ﺇﻥ ﱂ ﻳﺒﺪﻭﻫﺎ ﻣﱴ ﻋﺮﺿﺖ‬
‫ﻋﻠﻴﻬﻢ ﻫﺬﻩ ﺍﻟﺸﺆﻭﻥ ﻟﻠﺘﺸﺎﻭﺭ‪ .‬ﺑﻞ ﻳﻌﺪﻭﻥ ﻣﻘﺼﺮﻳﻦ ﰲ ﺃﺩﺍﺀ ﺣﻘﻮﻕ ﺍﳌﻮﺍﻃﻨﺔ ﺇﻥ‬
‫ﺍﻛﺘﻔﻮﺍ ﺑﺒﻴﺎﻥ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﱂ ﳚﻬﺪﻭﺍ ﰲ ﺍﻹﻗﻨﺎﻉ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺎﻟﺮﺃﻱ ﺍﳌﻄﺮﻭﺡ‪.‬‬
‫‪ -٣‬ﻭﻣﻦ ﺍﻷﺳﺲ ﺍﳌﻬﻤﺔ‪ :‬ﻃﻠﺐ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﲢﺮﻱ ﻣﺼﻠﺤﺔ ﺍﳌﺴﻠﻤﲔ‬
‫ﰲ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﲢﺮﻳﻒ ﺁﺭﺍﺀ ﺃﻫﻞ ﺍﻟﺸﻮﺭﻯ ﻋﻦ ﻭﺟﻬﺘﻬﺎ ﺑﺎﻟﺮﺷﻮﺓ‬
‫ﻭﺍﻟﻀﻐﻂ ﻭﺍﻟﺘﻬﺪﻳﺪ‪ .‬ﻳﺘﻔﻀﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻴﻘﻮﻝ‪" :‬ﺇﻥ ﺍﳌﺴﺘﺸﺎﺭ ﻣﺆﲤﻦ" ﻓﻤﻦ‬
‫ﺍﺳﺘﺸﲑ ﰲ ﺷﻲﺀ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺸﲑ ﻭﻛﺄﻧﻪ ﻳﺸﲑ ﻟﻨﻔﺴﻪ‪.‬‬
‫‪ -٤‬ﻗﺪ ﻻ ﳛﺼﻞ ﺇﲨﺎﻉ ﰲ ﺍﻟﺸـﻮﺭﻯ‪ .‬ﻓﺈﻥ ﱂ ﺗﺘﻔﻖ ﺍﻵﺭﺍﺀ ﰲ ﻣﺴـﺄﻟﺔ‬
‫ﺇﲨﺎﻋﺎﹰ‪ ،‬ﻓﻴﻌﻤﻞ ﺑﺮﺃﻱ ﺍﻷﻛﺜﺮﻳﻦ ﻭﻗﻨﺎﻋﺘﻬﻢ ﻓﺈﻥ ﺻﺎﺣﺐ ﺍﻟﺸـﺮﻳﻌﺔ ‪ ‬ﳚﻌﻞ‬
‫ﷲ ﻣﻊ ﺍﳉﻤﺎﻋﺔ")‪ (١‬ﻭﻳﻘﻮﻝ‪» :‬ﺇ ﹼﻥ‬
‫ﺍﻷﻛﺜﺮﻳﺔ ﰲ ﺣﻜﻢ ﺍﻹﲨﺎﻉ ﺣﻴﺚ ﻳﻘﻮﻝ‪" :‬ﻳ ُﺪ ﺍ ِ‬
‫ﺃﻣﱵ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻟﺔ")‪ (٢‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ‪" :‬ﺳﺄﻟﺖ ﺍﷲ ‪ ‬ﺃﻥ ﻻ ﳚﻤﻊ ﺃﻣﱵ‬
‫)‪(٣‬‬
‫ﻋﻠﻰ ﺿﻼﻟﺔ ﻓﺄﻋﻄﺎﻧﻴﻬﺎ"‪.‬‬
‫ﻓﻔﻲ ﺑﻴﺎﻧﺎﺗﻪ ﻫﺬﻩ ‪ ،‬ﳜﻄﺮﻧﺎ ﺑﺄﻥ ﻟﻸﻛﺜﺮﻳﺔ ﻗﻮﺓ ﺍﻹﲨﺎﻉ‪ ،‬ﻭﺑﻠﺰﻭﻡ ﺍﺗﺒﺎﻉ‬
‫ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ‪ .‬ﻭﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺴﻨﻴﺔ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺗﺸﺎﻭﺭﻩ ﰲ‬
‫ﺃﻭﺍﺋﻞ ﺑﺪﺭ ﻭﺃﹸﺣﺪ ﻭﺃﻭﺍﺧﺮﳘﺎ‪.‬‬

‫)‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﻔﱳ ‪.٧‬‬

‫)‪ (٢‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﻔﱳ ‪.٨‬‬
‫)‪ (٣‬ﺍﳌﺴﻨﺪ ﻟﻺﻣﺎﻡ ﺃﲪﺪ‪.٣٩٦/٦ ،‬‬

‫‪٥٢‬‬
‫‪ -٥‬ﻻ ﳚﻮﺯ ﳐﺎﻟﻔﺔ ﺭﺃﻱ ﺃﻭ ﺍﻗﺘﺮﺍﺡ ﺑﺪﻳﻞ ﻟـﻪ ﺑﻌﺪ ﺇﻗﺮﺍﺭﻩ ﺑﺎﻹﲨﺎﻉ ﺃﻭ‬
‫ﺍﻷﻛﺜﺮﻳﺔ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺸﻮﺭﻯ ﻗﺪ ﺃﺟﺮﻳﺖ ﺣﺴﺐ ﺷﺮﻭﻃﻬﺎ‪ .‬ﻓﺈﻇﻬﺎﺭ ﺍﻟﺮﺃﻱ ﺿﺪ‬
‫ﺍﻟﻘﺮﺍﺭ ﲝﺠﺞ ﻛﺼﺤﺔ ﺍﻟﺮﺃﻱ ﺍﳌﺨﺎﻟﻒ ﺃﻭ ﺗﺜﺒﻴﺖ ﻫﺎﻣﺶ ﺑﺎﳌﺨﺎﻟﻔﺔ ﻋﻠﻰ ﺃﺻﻞ‬
‫ﺍﻟﻘﺮﺍﺭ ﻫﻮ ﺇﻓﺴﺎﺩ ﻭﺇﰒ‪ .‬ﻓﻘﺪ ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﱃ ﺃﹸﺣﺪ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻣﻮﺍﻓﻘﹰﺎ ﻟﺮﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ‪ ،‬ﻭﱂ ﻳﺒﺪ ﺑﻴﺎﻧﺎ ﻣﻦ ﺑﻌﺪﻩ ﻋﻦ ﺭﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ ﻣﻊ‬
‫ﺛﺒﻮﺕ ﻏﻠﻄﻬﻢ‪ ،‬ﻻ ﰲ ﺍﻷﻭﻝ ﻭﻻ ﰲ ﺍﻵﺧﺮ‪ ،‬ﺑﻞ ﻭﻣﻊ ﺇﺷﺎﺭﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ‬
‫ﺍﺣﺘﻤﺎﻝ ﻣُﺴﺎﺀﻟﺔ ﺃﻭﻟﺌﻚ ﺍﳌﻘﺮﺑﲔ ﻋﻦ ﺗﻠﻚ ﺍﻟﺰﻟﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺘﺠﻬﻴﺰ ﻷُﺣﺪ‪.‬‬
‫‪ -٦‬ﺗﻨﺸﻐﻞ ﺍﻟﺸﻮﺭﻯ ﺃﻛﺜﺮ ﻣﺎ ﻳﻨﺸﻐﻞ ﲝ ﹼﻞ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﻻ ﲟﻘﺮﺭﺍﺕ‬
‫ﳊﻮﺍﺩﺙ ﻗﺪ ﲢﺼﻞ‪ ...‬ﺇﻥ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺒﻘﻰ ﻣﺴﺘﻤﺮﺓ ﰲ ﻇﻞ ﺍﻟﻨﺼﻮﺹ‬
‫ﺑﺪﺍﻫﺔ ﻭﻃﺒﻌﹰﺎ‪ .‬ﺃﻣﺎ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﲢﺼﻞ ﺧﺎﺭﺝ ﻣﻌﺎﳉﺘﻬﺎ ﺃﻭ ﺍﳋﻄﻂ ﻭﺍﻟﱪﺍﻣﺞ‬
‫ﺤﻞﱡ ﻛﻞ ﺣﺎﺩﺙ ﺃﻭ ﺑﺮﻧﺎﻣﺞ ﰲ‬‫ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﻓﺘُﺆ َﺧﺬﹸ ﲞﺼﺎﺋﺼﻬﺎ ﻭﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭُﻳ َ‬
‫ﻇﺮﻭﻓﻪ ﻭﳎﺮﺍﻩ‪.‬‬
‫‪ -٧‬ﲡﺘﻤﻊ ﺍﳍﻴﺌﺔ ﺍﳌﺸﻜﹼﻠﺔ ﻟﻠﺸﻮﺭﻯ ﻛﻠﻤﺎ ﺩﻋﺖ ﺍﳊﺎﺟﺔ‪ ،‬ﻓﺘﺒﺖ ﰲ ﺍﳌﺸﻜﻼﺕ‬
‫ﻭﺍﳌﺴﺎﺋﻞ ﻭﺗﻨﺠﺰ ﺍﳋﻄﻂ ﻭﺍﻟﱪﺍﻣﺞ‪ ،‬ﻭﻻ ﺗﻨﻔﻚ ﻋﻦ ﺍﻟﻌﻤﻞ ﺣﱴ ﺇﻛﻤﺎﻟﻪ‪ .‬ﻭﻟﻴﺲ ﰲ‬
‫ﺃﻳﺪﻳﻨﺎ ﻧﺺ ﻋﻦ ﺇﺟﺮﺍﺀ ﺍﻟﺸﻮﺭﻯ ﰲ ﺩﻭﺭﺍﺕ ﺯﻣﻨﻴﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻻ ﺇﺷﺎﺭﺓ ﺇﱃ ﺇﺟﺮﺍﺋﻬﺎ‬
‫ﺑﺄﺟﺮ ﻭﻣﺮﺗﱠﺐ‪ .‬ﻭﳓﻦ ﻏﲑ ﻣﻠﺰﻣﲔ ﺑﺎﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﳉﺎﺭﻳـﺔ ﺑﻌﺪ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺸﺮﻳﻊ‪.‬‬
‫ﻭﺍﳌﺸﺎﻫَﺪ ﺃﻥ ﺇﺟﺮﺍﺀ ﺍﻟﺸﻮﺭﻯ ﲟﻮﻇﻔﲔ ﻣﻦ ﺫﻭﻱ ﺍﻟﺮﻭﺍﺗﺐ ﻳﺴﺘﺠﻠﺐ ﻣﻌﻪ ﻣﺸﺎﻛﻞ‬
‫ﻣﻌﺮﻭﻓﺔ‪.‬‬
‫* * *‬
‫ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺸﻮﺭﻯ ﻳﺘﻄﻠﺐ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳌﺴﺘﺸﺎﺭﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ .‬ﳌﺎ ﻛﺎﻥ‬
‫ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻋﻠﻰ ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﻟﻠﺘﺸﺎﻭﺭ ﳏﺎﻻﹰ‪ ،‬ﻓﺎﻟﻀﺮﻭﺭﺓ ﺍﳌﻠﺰﻣﺔ ﻫﻮ‬
‫ﺍﻻﻛﺘﻔﺎﺀ ﺑﺰﻣﺮﺓ ﻣﻌﻴﻨﺔ ﻣﻨﻬﻢ‪ .‬ﻛﺬﻟﻚ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﳝﺘﺎﺯ ﻫﺆﻻﺀ ﲟﺆﻫﻼﺕ ﺧﺎﺻﺔ‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺣﺎﺟﺔ ﺍﻟﺸـﻮﺭﻯ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻤﺎﺭﺳﺔ ﻭﺍﻻﺧﺘﺼﺎﺹ ﻭﺍﳋﱪﺓ ﺑﺪﺭﺟﺔ‬
‫ﻛﺒﲑﺓ‪ ،‬ﺣﺴﺐ ﺍﳌﻮﺍﺿﻴﻊ ﺍﳌﻄﺮﻭﺣﺔ ﻟﻠﺘﺸﺎﻭﺭ‪ .‬ﻭﻫﻢ ﻣﻦ ﺍﺻﻄﻠﺢ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ‬

‫‪٥٣‬‬
‫ﺗﺴﻤﻴﺘﻬﻢ ﺑﺄﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ‪ ،‬ﺍﻟﻜﺒﺎﺭ ﺍﳌﻘﺪﻣﲔ ﺍﳌﻘﺘﺪﺭﻳﻦ ﻋﻠﻰ ﺣﻞ ﺍﳌﺸﻜﻼﺕ‪.‬‬
‫ﻭﺍﻟﻀﺮﻭﺭﺓ ﲢﻜﻢ ﺑﺘﻮﺍﺟﺪ ﺃﻫﻞ ﺍﳋﱪﺓ ﻭﺍﻻﺧﺘﺼﺎﺹ ﰲ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ‬
‫ﻭﺍﳍﻨﺪﺳﻴﺔ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺗﻮﺍﻓﺮ ﺍﳌﻌﺎﱐ‬
‫ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﰲ ﺍﻟﻜﺒﺎﺭ ﺍﳌﻘﺪﻣﲔ ﻣﻦ ﺃﻫـﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ‪،‬‬
‫ﻭﺧﺼﻮﺻﺎ ﰲ ﺃﻳﺎﻣﻨﺎ‪ ،‬ﻟﺘﺸﺎﺑﻚ ﺍﳊﻴﺎﺓ ﻭﲢﻮﻝ ﻛﻞ ﻣﺸﻜﻠﺔ ﺇﱃ ﻣﺸﻜﻠﺔ ﻋﺎﳌﻴﺔ‪ .‬ﰲ‬
‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﳝﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺻﺎﺕ ﺍﳌﺘﻨﻮﻋﺔ ﰲ ﺍﻟﺸﻮﺭﻯ‪،‬‬
‫ﲟﺮﺍﻋﺎﺓ ﺍﻟﺘﻮﺍﻓﻖ ﻣﻊ ﺍﻟﺪﻳﻦ ﺣﺴﺐ ﺗﺪﻗﻴﻖ ﺃﻋﻼﻡ ﻋﻠﻤﺎﺀ ﺍﻹﺳـﻼﻡ‪ .‬ﻭﻛﻤﺎ ﺃﻥ‬
‫ﺍﻟﺸﻮﺭﻯ ﻣﻨﺎﻃﺔ ﺑﺄﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ‪ ،‬ﻓﺈﻥ ﺷﻜﻞ ﺇﺟﺮﺍﺋﻬﺎ ﺑﺘﻐﲑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻷﺣﻮﺍﻝ‬
‫ﻣﻨﺎﻁ ﻬﺑﻢ ﺃﻳﻀﹰﺎ‪ .‬ﻓﻨﺠﺪ ﺣﻴﻨﻤﺎ ﻧﻘﺮﺃ ﺃﻭﺭﺍﻕ ﺍﻟﺘﺎﺭﻳﺦ ﺗﻨﻮﻋﹰﺎ ﰲ ﺗﻨﻔﻴﺬ ﺍﻟﺸﻮﺭﻯ‬
‫ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ ﻭﺗﻐﲑ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻓﻬﻲ ُﺗﺠﺮﻯ ﰲ ﺩﺍﺋﺮﺓ ﺿﻴﻘﺔ ﺗﺎﺭﺓ‪ ،‬ﻭﰲ ﺩﺍﺋﺮﺓ‬
‫ﺃﻭﺳﻊ ﺗﺎﺭﺓ‪ ،‬ﻭﻻ ﺗﺘﺠﺎﻭﺯ ﺩﺍﺋﺮﺓ ﺍﳌﺪﻧﻴﲔ ﻣﺮﺓ‪ ،‬ﻭﺗﻔﺘﺢ ﺃﺑﻮﺍﻬﺑﺎ ﻷﺭﺑﺎﺏ ﺍﻟﺴﻴﻒ‬
‫ﻭﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﻢ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﰲ ﺃﻭﺿﺎﻉ ﻣﺘﻨﻮﻋﺔ ﺑﺘﻘﻠﺐ ﻋﺼﻮﺭ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻭﻟﻴﺲ‬
‫ﺫﻟﻚ ﺑﺴﺒﺐ ﺗﻌﺮﺽ ﻫﺬﺍ ﺍﻷﺻﻞ ﺇﱃ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﺑﻞ ﺑﺴﺒﺐ ﺍﳌﺮﻭﻧﺔ ﻭﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ‬
‫ﲡﻌﻞ ﺍﻟﺸﻮﺭﻯ ﻗﺎﺑﻠﺔ ﻟﻠﺘﻄﺒﻴﻖ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻣﻜﺎﻥ‪.‬‬
‫ﻭﻣﻬﻤﺎ ﺗﻐﲑﺕ ﺃﺷﻜﺎﻝ ﺇﺟﺮﺍﺀ ﺍﻟﺸﻮﺭﻯ ﺣﺴﺐ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻷﺣﻮﺍﻝ‪،‬‬
‫ﻓﺈﻥ ﺍﺗﺼﺎﻑ ﺍﻟﻜﺒﺎﺭ ﺍﳌﻘﺪﻣﲔ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻭﺍﻟﻨﻈﺮ ﻭﺍﳋﱪﺓ ﻭﺍﳊﻜﻤﺔ‬
‫ﻭﺍﻟﻔﺮﺍﺳﺔ ﺛﺎﺑﺖ ﻻ ﻳﺘﻐﲑ‪ .‬ﺍﻟﻌﺪﺍﻟﺔ ﻫﻲ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﺗﻘﺎﺀ ﺍﶈﺮﻣﺎﺕ ﻭﲡﻨﺐ ﻣﺎ‬
‫ﻳﻨﺎﻗﺾ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻭﺍﻟﻌﻠﻢ ﻫﻮ ﺍﻟﺪﺭﺍﻳـﺔ ﻭﺍﳋﱪﺓ ﰲ ﺍﻟﺪﻳـﻦ ﻭﺍﻹﺩﺍﺭﺓ‬
‫ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﻔﻦ‪ .‬ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺩ ﻧﻔﺴﻪ ﻣﺘﺨﺼﺼﹰﺎ ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻠﻢ‬
‫ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻟﻜﻦ ﺍﻟﻼﺯﻡ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ ﳍﻴﺌﺔ ﺍﻟﺸﻮﺭﻯ ﻣﺘﻔﺘﺤﺔ ﻋﻠﻰ‬
‫ﻛﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ‪ .‬ﻭﻻ ﻣﻨﺪﻭﺣﺔ ﰲ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ ﻣﻦ ﻏﲑ ﻋﻠﻤﺎﺀ‬
‫ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﻌﺘﻤﺪﺓ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﻭﺍﳋﱪﺓ‪ .‬ﻭﻛﻤﺎ ﻗﺪ ﲢﻤﻞ ﺍﳊﻜﻤﺔ‬
‫ﰲ ﺩﻻﻟﺘﻬﺎ ﻭﻣﻌﻨـﺎﻫﺎ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻠﻢ ﻭﻣﻌﲎ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻛﺬﻟﻚ ﺗﺼﺮﻑ ﺇﱃ‬
‫ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﺎ ﺧﻠﻒ ﺳـﺘﺎﺭ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻟﻨﻈﺮ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻐﺎﺋﺒﺔ ﻋﻦ‬
‫ﺍﻟﻨﺎﺱ ﺑﻨﻮﺭ ﺍﻟﻔﺮﺍﺳﺔ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻘﺎﺑﻠﻴﺔ ﻭﺍﻟﻔﻄﺎﻧﺔ ﰲ ﺣـﻞ ﺍﳌﻌﻀﻼﺕ ﺍﻟﻔﺮﺩﻳﺔ‬
‫‪٥٤‬‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﺄﻫﻠﻬﺎ ﻗﻠﻴﻞ ﻭﻭﺯﻬﻧﺎ ﺛﻘﻴـﻞ ﻭﲢﻈﻰ ﰲ ﻛﻞ ﺯﻣـﺎﻥ ﺑﺎﻟﺘﻮﻗﲑ‬
‫ﻭﺍﻟﻘﺒﻮﻝ‪.‬‬
‫* * *‬
‫ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘﻮﻗﻒ ﻣﻠﻴﹰﺎ ﻋﻨﺪ ﺍﻫﺘﻤﺎﻡ ﺳﻴﺪﻧﺎ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺴﻨﻴﺔ ﻛﻠﻬﺎ‬
‫ﻼ‪ .‬ﻓﻜﺎﻥ ‪‬‬ ‫ﺑﺎﻟﺸﻮﺭﻯ‪ ،‬ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﺮﺃﻱ ﻛﻞ ﺍﻣﺮﺉ ﻣﻬﻤﺎ ﻛﺎﻥ ﺳـﻨﹰﺎ ﻭﻋﻘ ﹰ‬
‫ﻳﺮﺟﻊ ﺇﱃ ﺁﺭﺍﺀ ﺍﻵﺧﺮﻳﻦ ﰲ ﻛﻞ ﻭﻗﺖ‪ ...‬ﻭﻳﺴﺘﺄﻧﺲ ﺑﻨﻈﺮﻫﻢ ﻭﻳﺘﺤﺮﻯ ﻋﻦ‬
‫ﺃﻗﻮﻡ ﺍﻟﺴﺒﻞ ﻟﺘﺄﺳﻴﺲ ﺧﻄﻄﻪ ﻭﺑﺮﺍﳎﻪ ﻋﻠﻰ ﺃﺭﺽ ﺻﻠﺒﺔ‪ .‬ﻓﻤﺮﺓ ﻳﺴﺘﻄﻠﻊ ﻧﻈﺮ ﺃﻫﻞ‬
‫ﺍﻟﺮﺃﻱ ﻓﺮﺍﺩﻯ‪ ،‬ﻭﻣﺮﺓ ﳚﻤﻌﻬﻢ ﻣﻌﹰﺎ ﻟﻴﺴﻨﺪ ﺍﻟﺸﻮﺭﻯ ﺑﺎﻟﺸﻌﻮﺭ ﺍﳉﻤﺎﻋﻲ‪ .‬ﻭﻫﺬﻩ‬
‫ﳕﺎﺫﺝ ﻣﻦ ﺳﲑﺗﻪ ﺗﻨﲑ ﺍﳌﺴﺄﻟﺔ‪:‬‬
‫‪ -١‬ﰲ ﺣﺎﺩﺙ ﺍﻹﻓﻚ‪ :‬ﺍﺳﺘﺸﺎﺭ ﺳـﻴﺪﻧﺎ ‪ ‬ﻋﻠﻴﺎ ﻭﻋﻤﺮ ﻭﺯﻳﻨﺐ ﺑﻨﺖ‬
‫ﺟﺤﺶ ﻭﺑﺮﻳﺮﺓ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪ .‬ﻓﺄﺷﺎﺭ‬
‫ﻋﻠﻲ ‪ ‬ﺑﺮﺃﻱ ﻳﺬﻫﺐ ﻓﻴﻪ ﺇﱃ ﺍﻟﺘﻔﺮﻳﺞ ﻋﻦ ﻛﺮﺑﺔ ﺳـﻴﺪﻧﺎ ‪ .‬ﻭﺗﻮﻗﻒ ﻋﻤﺮ‬
‫ﻭﺯﻳﻨﺐ ﻭﺑﺮﻳـﺮﺓ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺬﻭﺍﺕ ﺍﳌﺒﺎﺭﻛﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻋﻨﺪ ﻃﻬﺎﺭﺓ‬
‫ﻭﺯﻛﺎﺓ ﻭﲰﻮ ﺃﻣّﻨﺎ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ .‬ﻭﻗـﺪ ﺭﻭﻳﺖ ﰲ ﻣﺸﻮﺭﺓ ﻋﻤﺮ ‪‬‬
‫ﳏﺎﻭﺭﺓ ﻟﻄﻴﻔﺔ ﻭﺇﻥ ﺍﻧُﺘﻘِﺪ ﺳﻨﺪﻫﺎ‪ .‬ﻓﻘﺪ ﺳـﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻤﺎ ﻳﺮﺍﻩ ﰲ ﺃﻣّﻨﺎ‬
‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ .‬ﻓﺄﻛﹼﺪ ﻋﻤﺮ ﻃﻬﺎﺭﻬﺗﺎ ﻭﺯﻛﺎﻬﺗﺎ‪ .‬ﻓﻠﻤﺎ ﺳﺄﻟﻪ ﺳﻴﺪُﻧﺎ ﻋﻦ‬
‫ﻣﺴﺘﻨﺪ ﺣﻜﻤﻪ ﻫﺬﺍ ﺃﺟﺎﺏ ﻣﺬﻛﹼﺮﹰﺍ ﺑﺄﻧﻪ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺼﻠﻲ ﻬﺑﻢ‬
‫ﻣﺮﺓ‪ ،‬ﻓﺨﻠﻊ ﻧﻌﻠﻪ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻠﻤﺎ ﺳُﺌﻞ ﻋﻦ ﺳـﺒﺐ ﺧﻠﻊ ﺍﻟﻨﻌﻞ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ‬
‫ﺭﺩ ﺑﺄﻥ ﺟﱪﻳﻞ ‪ ‬ﺃﻧﺒﺄﻩ ﺑﻠﻮﺛﺔ ﳒﺎﺳﺔ ﰲ ﺍﻟﻨﻌﻞ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﷲ ﻳﻨﺒﺊ ﻋﻦ ﻟﻮﺛﺔ‬
‫ﳒﺎﺳﺔ ﰲ ﻧﻌﻞ ﺭﺳـﻮﻝ ﺍﷲ ‪ ،‬ﻓﻜﻴﻒ ﻳﻌﻘﻞ ﺃﻥ ﻻ ﻳﻨﺒﺊ ﻋﻦ ﺷﻲﺀ ﻳﻠﺤﻖ‬
‫ﺑﺰﻭﺟﻪ ‪‬؟ ﻭﻟﺌﻦ ﺗﻌﻠﻖ ﺃﺻﻞ ﺍﻟﺮﻭﺍﻳﺔ ﻫﺬﻩ ﺑﺸِﺒﺎﻙ ﻣﻮﺍﺯﻳﻦ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪،‬‬
‫ﻓﺎﻟﻌﱪﺓ ﻻ ﺗﻨﺎﻗﺶ‪.‬‬
‫‪ -٢‬ﰲ ﻏﺰﻭﺓ ﺑﺪﺭ ﺍﺳﺘﺸﺎﺭ ﺍﻟﺮﺳـﻮﻝ ‪ ‬ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ .‬ﻓﺘﻜﻠﻢ‬
‫ﺍﳌﻘﺪﺍﺩ ‪ ‬ﻋﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ‪ ،‬ﻭﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻋﻦ ﺍﻷﻧﺼﺎﺭ ﻛﻼﻣﹰﺎ ﻳﻘﺮﺏ ﺑﻌﻀﻪ‬

‫‪٥٥‬‬
‫ﻣﻦ ﺑﻌﺾ ﰲ ﻧﺼﺮﺓ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻓﻴﻤﺎ ﻳﺮﺍﻩ‪ ،‬ﻣﻔﻌﻤﺎ ﺑﺎﻹﳝﺎﻥ ﻭﺍﳊﻤﺎﺱ‬
‫ﻭﺍﻟﺘﺴﻠﻴﻢ ﻟﻪ‪ .‬ﻓﻮﺟﻬﺎ ﲨﺎﻋﺘﻴﻬﻤﺎ ﺇﱃ ﺗﺄﻳﻴﺪ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﺘﺨﺬﺓ ﻭﺇﻧﻔﺎﺫﻫﺎ‪ .‬ﻓﻬﻨﺎﻙ‬
‫ﳚﻌﻞ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻋﻤﻮﻡ ﺍﻟﻨـﺎﺱ ﺃﺻﺤﺎﺑﹰﺎ ﻟﻘﺮﺍﺭﺍﺕ ﺣﻴﻮﻳﺔ ﻭﻳﺴﺘﻨﺼﺮ‬
‫ﺑﺎﻟﻮﺟﺪﺍﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺇﱃ ﺟﺎﻧﺒﻪ‪.‬‬
‫‪ -٣‬ﻭﰲ ﺑﺪﺭ ﺃﻳﻀﹰﺎ ﺍﺳﺘﺸﺎﺭ ‪ ‬ﺣﺒﺎﺏ ﺑﻦ ﻣﻨﺬﺭ ﻭﺍﻷﺻﺤﺎﺏ ﻋﻦ ﺍﳌﻨـﺰﻝ‬
‫ﺍﻟﺬﻱ ﻳﻨـﺰﻟﻪ ﺟﻴﺶ ﺍﻹﺳﻼﻡ ﻭﰲ ﺃﻱ ﻭﺍﺩ ﻳﻠﻘﻰ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺃﻗﺮ ﻗﺮﺍﺭﺍﺕ ﺃﻧﻔﺬﻫﺎ‬
‫ﺍﳉﻴﺶ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﺘﻐﻠﺐ ﻋﻠﻰ ﻗﻮﺓ ﺍﻟﻌﺪﻭ ﺍﻟﺒﺎﻟﻐﺔ ﺛﻼﺛﺔ ﺃﺿﻌﺎﻑ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﺃﺭﺑﻌﺔ‬
‫ﺃﺿﻌﺎﻓﻬﻢ ﰲ ﲪﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻋﺎﺩ ﺑﻌﺪﻫﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﲢﺪﻭﻩ ﺃﻧﺎﺷﻴﺪ ﺍﻟﻨﺼﺮ‪.‬‬
‫‪ -٤‬ﻭﰲ ﻭﻗﻌﺔ ﺍﻷﺣﺰﺍﺏ‪ :‬ﺍﺳﺘﺸﺎﺭ ‪ ‬ﺍﻷﺻﺤﺎﺏ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻓﻤﺎﻝ ﺇﱃ ﺭﺃﻱ‬
‫ﺳـﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ‪ ،‬ﲝﻔﺮ ﺧﻨﺪﻕ ﺣﻴﺚ ﻳﻈﻦ ﺩﺧﻮﻝ‬
‫ﺍﻷﻋﺪﺍﺀ ﻣﻨﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻓﻜﺎﻥ ﺃﳕﻮﺫﺟﹰﺎ ﻟﻸﳘﻴﺔ ﺍﻟﱵ ﻳﻮﻟﻴﻬﺎ ﻟﻠﺸﻮﺭﻯ‪.‬‬
‫‪ -٥‬ﰲ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ‪ :‬ﺍﻫﺘﻢ ﺑﺎﻟﺸﻮﺭﻯ ﺍﻫﺘﻤﺎﻣﹰﺎ ﺑﺎﻟﻐﺎﹰ‪ ،‬ﻓﺎﺳﺘﻄﻠﻊ ﺭﺃﻱ‬
‫ﺍﳉﻤﻊ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﺑﻌﺪﻩ ﺍﺳـﺘﺸﺎﺭ ﺃﻣّﻨﺎ ﺃﻡ ﺳﻠﻤﺔ‪ ،‬ﰒ ﺃﺑﺎﻥ ﻋﻦ ﻬﻧﺞ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ‬
‫ﺣﺴﺐ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺳﺎﺭﺕ ﰲ ﺍﺳﺘﻘﺎﻣﺔ ﻣﻴﻮﻟﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻓﻐﻴّﺮ ﻫﺰﳝﺔ ﻻ‬
‫ﻣﻔﺮ ﻣﻨﻬﺎ ﺇﱃ ﻧﺼﺮ ﻣﺆﺯﺭ ﰲ ﻋﻮﺩﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﺤﺮﻱ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺴﻨﻴﺔ ‪ ‬ﻳﻈﻬﺮ ﺃﻣﺎﻡ ﺍﻟﻨﻈﺮ ﺍﻟﺸﻮﺭﻯ ﰲ ﻛﻞ ﻣﺴﺄﻟﺔ‬
‫ﺃﻭ ﻣﻌﻀﻠﺔ ﱂ ﻳﻨـﺰﻝ ﻓﻴﻬﺎ ﻭﺣﻲ‪ ،‬ﻭﺍﻷﺧﺬ ﻬﺑﺎ ﺑﻌﺪ ﺍﻟﻌﺮﺽ ﻋﻠﻰ ﺍﻟﻮﺟﺪﺍﻥ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﻟﻴﺴﺖ ﳎﺎﻟﺲ ﺍﻟﺸﻮﺭﻯ ﰲ ﺩﻭﻝ ﺍﻹﺳﻼﻡ ﺍﳌﺘﻌﺪﺩﺓ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇﻻ‬
‫ﺻﻮﺭﹰﺍ ﻣﺒﺴﻄﺔ ﻟﻠﺸﻮﺭﻯ ﺍﻷﻭﱃ‪ ،‬ﻭﻫﻴﺌﺘﻬﺎ ﺍﻷﻭﱃ‪.‬‬

‫‪٥٦‬‬
 ‫ﺍﳊﺮﻛﻴﺔ ﻭﺍﻟﻔﻜﺮ‬

‫ﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺧﻂ ﻛﻔﺎﺣﻨﺎ ﻛﻮﺭﺛـﺔ ﺍﻷﺭﺽ ﺑﻜﻠﻤﱵ ﺍﳊﺮﻛﻴﺔ ﻭﺍﻟﻔﻜﺮ‪.‬‬

‫ﻭﺇﻥ ﻭﺟﻮﺩﻧﺎ ﺑﻮﺟﻬﻪ ﺍﳊﻘﻴﻘﻲ ﳝﺮ ﻋﱪ ﺍﳊﺮﻛﻴﺔ ﻭﺍﻟﻔﻜﺮ‪ ...‬ﺣﺮﻛﻴﺔ ﻭﻓﻜﺮ ﻳﻐﲑﺍﻥ‬
‫ﺍﻟﺬﺍﺕ ﻭﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻣﻦ ﻭﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻳﺒﺪﻭ ﻛﻞ ﻭﺟﻮﺩ ﻭﻛﺄﻧﻪ ﺣﺎﺻـﻞ‬
‫ﺣﺮﻛﺔ ﻭﳎﻤﻮﻋﺔ ﺃﻧﻈﻤﺔ‪ ،‬ﻭﺑﻘﺎﺅﻩ ﻣﺮﺗﺒﻂ ﺑﺎﳊﺮﻛﺔ ﻭﺑﺘﻠﻚ ﺍﻷﻧﻈﻤﺔ‪.‬‬
‫ﻭﺇﻥ ﺃﻫﻢ ﺷﻲﺀ ﻭﺃﺷـﺪﻩ ﺿﺮﻭﺭﺓ ﰲ ﺣﻴﺎﺗﻨﺎ ﻫﻮ ﺍﳊﺮﻛﻴﺔ‪ .‬ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﻱ‬
‫ﺃﻥ ﻧﺘﺤﺮﻙ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﰲ ﻇﺮﻭﻑ ﻗﺎﻫﺮﺓ ﻧﻀﻊ ﺃﻧﻔﺴﻨﺎ ﲢﺖ ﺛﻘﻠﻬﺎ ﺑﺄﻧﻔﺴﻨﺎ‪،‬‬
‫ﻟﻨﺤﻤﻞ ﻓﻮﻕ ﻇﻬﻮﺭﻧﺎ ﻭﺍﺟﺒﺎﺕ ﻭﻧﻔﺘﺢ ﺻﺪﻭﺭﻧﺎ ﺃﻣﺎﻡ ﻣﻌﻀﻼﺕ‪ ،‬ﺍﳊﺮﻛﻴﺔ‬
‫ﺍﳌﺴﺘﻤﺮﺓ ﻭﺍﻟﻔﻜﺮ ﺍﳌﺴﺘﻤﺮ‪ ،‬ﻭﻣﻬﻤﺎ ﺿﺤﻴﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‪ .‬ﻓﺈﻥ ﱂ ﻧﺘﺤﺮﻙ ﳓﻦ‪،‬‬
‫ﻓﺴﻨﺪﺧﻞ ﰲ ﺗﺄﺛﲑ ﺍﻟﺪﻭﺍﻣﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﱪﻧﺎﳎﻴﺔ ﻷﻣﻮﺍﺝ ﻫﺠﻤﺎﺕ ﺍﻵﺧﺮﻳﻦ‬
‫ﻭﺃﻋﻤﺎﳍﻢ ﺍﳊﺮﻛﻴﺔ‪ ،‬ﻭﻧﻀﻄﺮ ﺇﱃ ﲤﺜﻞ ﻓﺼﻮﻝ ﺣﺮﻛﺎﻬﺗﻢ‪.‬‬
‫ﺇﻥ ﺍﻟﺴﻜﻮﻥ ﺍﻟﺪﺍﺋﻢ ﻳﻌﲏ ﺇﳘﺎﻝ ﺍﻟﺘﺪﺧﻞ ﻓﻴﻤﺎ ﳛﺪﺙ ﺣﻮﻟﻨﺎ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﺸﺎﺭﻛﺔ‬
‫ﰲ ﺍﻟﺘﻜﻮﻳﻨﺎﺕ ﺍﶈﻴﻄﺔ ﺑﻨﺎ‪ ،‬ﻭﺍﻻﺳـﺘﺴﻼﻡ ﻟﻠﺬﻭﺑﺎﻥ ﺍﻟﺬﺍﰐ ﺭﻏﻤﹰﺎ ﻋﻦ ﺃﻧﻔﺴﻨﺎ‬
‫ﻛﻘﻄﻌﺔ ﺟﻠﻴﺪ ﺳﻘﻄﺖ ﰲ ﺍﳌﺎﺀ‪ .‬ﻭﺗﻌﺎﺟﺰﻧﺎ ﻋﻦ ﲪﺎﻳﺔ ﺟﺰﻳﺌﺎﺗﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺬﻭﺑﺎﻥ‪ ،‬ﻳﻌﲏ ﺍﻟﺘﺴﻠﻴﻢ ﻷﻱ ﺗﻜﻮﻳﻦ ﺃﻭ ﺣﺎﺩﺙ ﻳﻨﺎﻗﺾ ﺫﺍﺗﻨﺎ ﻭﻳﻀﺎﺩ ﺟﻮﻫﺮﻧﺎ‪.‬‬
‫ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﱪﳎﻮﻥ ﻟﺒﻘﺎﺀ ﺍﻟﺬﺍﺕ ﺃﻥ ﻳﻄﻠﺒﻮﻩ ﺑﻜﻞ ﺭﻏﺒـﺎﻬﺗﻢ ﻭﻣﻴﻮﳍﻢ‬
‫ﻭﻗﻠﻮﻬﺑﻢ ﻭﻭﺟﺪﺍﻬﻧﻢ ﻭﺣﺮﻛﺎﻬﺗﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻷﻥ ﺣﻀﻮﺭ ﺍﻟﻮﺟﻮﺩ ﻳﻘﺘﻀﻲ ﺗﻮﺗﺮﹰﺍ‬
‫ﺗﺎﻣﹰﺎ ﰲ ﺍﳉﻮﻫﺮ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻧﻌﻢ‪ ،‬ﻳﻘﺘﻀﻲ ﺍﻟﻮﺟﻮﺩ ﺑﺪﺍﻳﺔ‪ ،‬ﰒ ﺇﺩﺍﻣﺔ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺫﺭﺍﻉ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺟﻨﺎﺣﻪ ﻭﻗﻠﺒﻪ ﻭﺭﺃﺳﻪ‪ .‬ﻭﳓﻦ ﺇﻥ ﱂ ﻧﻀ ّﺢ ﻣﻨﺬ ﺍﻵﻥ ﺑﻘﻠﻮﺑﻨﺎ ﻭﺭﺅﻭﺳﻨﺎ‬
‫ﻣﻦ ﺃﺟﻞ ﻭﺟﻮﺩﻧﺎ ﰲ ﺍﻟﻐﺪ‪ ،‬ﻓﺴﻴﻄﻠﺒﻬﺎ ﻣﻨﺎ ﺍﻵﺧﺮﻭﻥ ﺑﻮﻗﺎﺣﺔ ﰲ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ ﻻ‬
‫ﻧﻔﻊ ﻟﻨﺎ ﻓﻴﻪ ﻗﻄﻌﹰﺎ‪.‬‬
‫ﺇﻥ ﺃﻫﻢ ﳑﻴﺰﺍﺕ ﺍﳊﺮﻛﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻫﻮ‪ :‬ﺃ ﹾﻥ ﻳﻜﻮﻥ‬
‫‪٥٧‬‬
‫ﻭﺟﻮﺩُﻧﺎ ﺫﺍﺗَﻨﺎ‪ ،‬ﻭﺃﻥ ﳒﻌﻞ ﻣﻄﺎﻟﺒﻨﺎ ﻣﻄﺎﻟﺐ ﺍﻟﻌﺎﱂ ﻭﺭﻏﺒﺎﺗﻪ‪ ،‬ﰒ ﳒﺪ ﳎﺮﻯ ﺣﺮﻛﺔ‬
‫ﻟﻨﺎ ﰲ ﻋﻤﻮﻡ ﺍﻟﻮﺟﻮﺩ ﻭﻧﺴـﻴﻞ ﺑﺬﺍﺗﻨﺎ ﰲ ﳎﺮﺍﻧﺎ ﺍﳋﺎﺹ ﺿﻤﻦ ﳎﺮﻳﺎﺕ ﻋﻤﻮﻡ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ‪) ،‬ﻭﻳﻌﲏ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺧﻄﻨﺎ ﺍﳋﺎﺹ ﺇﺫ ﻧﺘﻜﺎﻣﻞ ﻣﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛﻠﻬﺎ(‪.‬‬
‫ﻭﻣﻦ ﻻ ﻳﺮﺗﺒﻂ ﺑﺎﻋﺘﺒﺎﺭ ﻋﺎﳌﻪ ﺍﳋﺎﺹ ﺑﻌﻤﻮﻡ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻻ ﳛﺲ ﺑﻌﻼﻗﺎﺗﻪ ﻣﻊ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﻳﻨﻜﻔﺊ ﰲ ﺭﻭﺍﺑﻂ ﻣﻄﺎﻟﺒﻪ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﳉﺰﺋﻴﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻌﺎﱂ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﻄﻊ ﺃﻭﺍﺻﺮ ﺫﺍﺗﻪ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ‪ ،‬ﻭﳚﺮﺩﻫﺎ‪ ،‬ﻭﻳﺴﻘﻄﻬﺎ‬
‫ﰲ ﺣﺒﺲ ﺍﻷﻧﺎﻧﻴﺔ ﺍﻟﻘﺎﺗﻞ‪ .‬ﻭﻻ ﺷﺒﻬﺔ ﰲ ﺃﻥ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺍﻧﻘﻄﺎﻉ ﺍﻹﻧﺴﺎﻥ ﻋﻦ‬
‫ﺍﻟﻮﺟﻮﺩ ﻭﺑﻘﺎﺋﻪ ﻭﺣﻴﺪﹰﺍ ﺑﺬﺍﺗﻪ‪ ،‬ﻫﻮ‪ :‬ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﻮﺍﻗﻌﺔ ﰲ‬
‫ﺃﻃﺮﺍﻑ ﺍﳉﺴﻤﺎﻧﻴﺔ‪ ،‬ﻭﻛﻞ ﺳﻠﻮﺍﻥ ﻓﺎﺭﻍ ﺍﻟﻔﺤﻮﻯ ﻭﺫﻱ ﺑُﻌﺪ ﻭﳘﻲ‪ ،‬ﻳﺮﺟﻊ ﰲ‬
‫ﺟﺬﻭﺭﻩ ﺇﱃ ﺗﻠﻚ ﺍﻟﺸـﻬﻮﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﳉﺴﻤﺎﻧﻴﺔ‪ .‬ﺇﻥ ﺩﻧﻴﺎ ﺭﺟﻞ‬
‫ﺍﳊﺮﻛﻴﺔ ﻭﺍﻟﻔﻜﺮ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺳﻌﺎﺩﺗﻪ ﰲ ﺩﻧﻴﺎﻩ‪ ،‬ﺫﺍﺕ ﺗﻠﻮﻧﺎﺕ ﻋﺎﳌﻴﺔ ﺍﻟﺸـﻤﻮﻝ‬
‫ﻣﺆﻃﺮﺓ ﺑﺎﻷﺑﺪ‪ .‬ﻓﻜﺄﻥ ﺩﻧﻴﺎﻩ ﻻ ﺑﺪﺍﻳﺔ ﳍﺎ ﻭﻻ ﻬﻧﺎﻳﺔ‪ ،‬ﺃﻭ ﺃﻬﻧﺎ ﺗﺘﺠﺎﻭﺯ ﺗﺼﻮﺭﺍﺗﻨﺎ‪.‬‬
‫ﻭﻟﺬﻟﻚ‪ ،‬ﻧﺘﺬﻛﺮ ﺃﻣﺜﺎﻝ ﺃﻭﻟﺌﻚ ﺣﻴﻨﻤﺎ ﻧﻘﻮﻝ "ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴﻌﻴﺪ"‪ .‬ﻭﻫﻞ ﺗﺴﻤﻰ‬
‫"ﺳﻌﺎﺩﺓ" ﲝﻖ ﺳﻌﺎﺩﺓ ﳍﺎ ﻬﻧﺎﻳﺔ ﺃﻭ ﺑﺪﺍﻳﺔ؟‬
‫ﺇﻥ ﺍﳊﺮﻛﻴﺔ ‪-‬ﻣﻦ ﻣﻘﺘﺮﺏ ﺃﻓﻀﻞ‪ -‬ﻫـﻮ ﺍﺣﺘﻀﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻮﺟﻮﺩ ﻛﻠﻪ‬
‫ﺑﺄﺻﺪﻕ ﻭﺃﺧﻠﺺ ﺍﻟﻘﺮﺍﺭﺍﺕ‪ ،‬ﻭﺍﻟﺘﺪﻗﻴﻖ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺴﲑ ﻣﻦ ﺧﻼﻝ ﺍﳌﻌﺎﺑﺮ ﺍﻟﱵ ﻓﻴﻪ‬
‫ﺇﱃ ﺍﻟﻼﻬﻧﺎﻳﺔ‪ ،‬ﰒ ﺇﺣﻼﻝ ﺩﻧﻴـﺎﻩ ﰲ ﹶﻓﻠﹶﻚ ﻏﺎﻳﺔ ﺍﳋﻠﻘﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻣﺴﺘﺨﺪﻣﹰﺎ ﺍﻟﻄﺎﻗﺔ‬
‫ﺍﻟﻜﻠﻴﺔ ﻟﺬﻛﺎﺋﻪ ﻭﺇﺭﺍﺩﺗﻪ ﺑﺎﻟﺴﺮ ﻭﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺍﻛﺘﺴﺒﻬﻤﺎ ﻣﻦ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ‪.‬‬
‫ﺇﻥ ﺍﻟﻔﻜﺮ ﻋﻤﻞ ﺣﺮﻛﻲ ﺩﺍﺧﻠﻲ‪ .‬ﻓﺎﻟﻔﻜﺮ ﺍﳌﻨﻈﻢ ﻭﺍﳍﺎﺩﻑ ﻫﻮ ﺍﻟﺘﺴﺎﺅﻝ ﻣﻦ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺬﺍﻬﺗﺎ ﻋﻦ ﺍﺠﻤﻟﺎﻫﻴﻞ ﺍﻟﱵ ﲡﺎﻬﺑﻨﺎ ﰲ ﻭﺗﲑﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺍﻻﺳـﺘﻤﺎﻉ ﺇﱃ‬
‫ﺟﻮﺍﻬﺑﺎ ﻋﻨﻬﺎ‪ .‬ﺃﻭ ﺑﺘﺼﺮﻳﺢ ﺁﺧﺮ‪ :‬ﻓﻌﺎﻟﻴﺔ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﰲ ﻟﺴﺎﻥ‬
‫ﻛﻞ ﺷﻲﺀ ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﺑﺘﺄﺳﻴﺲ ﻗﺮﺍﺑﺔ ﺑﲔ ﺫﺍﺗﻪ ﻭﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ‪.‬‬
‫ﺇﻥ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻳﻠﺘﻒ ﻭﻳﺘﺂﻟﻒ ﻣﻊ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻔﻜﺮ ﻭﰲ ﻇﻞ ﺍﻟﻔﻜﺮ‪ ،‬ﻓﻴﺘﻌﻤﻖ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﰲ ﺫﺍﺗﻪ ﻭﺩﺍﺧﻞ ﻧﻔﺴﻪ‪ ..‬ﻭﳝﺰﻕ ﻗﻮﺍﻟﺐ ﺍﻟﻌﻘﻞ ﺍﳌﻌﺎﺵ ﺍﻟﻀﻴﻘﺔ ﻟﻴﻔﻴﺾ‬
‫ﺧﺎﺭﺟﺎﹰ‪ ،‬ﻭﻳﺘﺤﺮﺭ ﻣﻦ ﺍﻷﻭﻫـﺎﻡ ﺍﳌﻨﺴﻠﺔ ﺇﱃ ﺃﻏﻮﺍﺭ ﺍﻟﺮﻭﺡ‪ ..‬ﻳﺘﺤﺮﺭ‪ ،‬ﻓﻴﻮﺍﺋﻢ‬
‫‪٥٨‬‬
‫ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻻ ﺗُﺰﻳﻎ ﻭﻻ ﺗُﻀﻞ‪ .‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﺍﻟﻔﻜﺮ ﻫﻮ ﺗﻔﺮﻳﻎ ﺩﺍﺧﻞ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺘﺴﻊ ﺍﳌﻜﺎﻥ ﻟﻠﺘﺠﺎﺭﺏ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ ﰲ ﺃﻋﻤﺎﻕ ﺩﺍﺧﻠﻪ‬
‫ﺑﺎﻟﺬﺍﺕ‪ .‬ﻫﺬﺍ ﻫﻮ ﺃﻭﻝ ﻣﺪﺍﺭﺝ ﺍﻟﻔﻜﺮ‪ .‬ﻭﺃﻣﺎ ﺍﳌﺪﺭﺝ ﺍﻷﺧﲑ ﰲ ﺫﺍﻙ ﺍﻟﺴﻠﻢ ﻓﻬﻮ‬
‫ﺍﻟﻔﻜﺮ ﺍﳌﺘﺤﺮﻙ‪.‬‬
‫ﺇﻥ ﺣﺮﻛﻴﺔ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻋﻮﻳﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻫﻲ ﺣﻴﺎﺗﻨـﺎ ﺍﻟﺮﻭﺣﻴﺔ‪ ..‬ﰲ ﺣﺎ ٍﻝ ﻻ‬
‫ﳝﻜﻦ ﺑﻪ ﻓﺼﻞ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻦ ﻓﻜﺮﻧـﺎ ﺍﻟﺪﻳﲏ‪ .‬ﻓﻘﺪ ﲢﻘﻖ ﻛﻞ ﺻﺮﺍﻉ ﻣﻦ‬
‫ﺃﺟﻞ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻀﻮﺭ‪ ،‬ﺧﺎﺻﺔ ﺷﻌﺒﻨﺎ‪ ،‬ﺑﺎﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳌﻌﲎ ﻭﺍﻟﺮﻭﺡ ﺍﻹﺳﻼﻣﻴﺔ‪..‬‬
‫ﻭﻇﻬﺮ ﺑﺎﺭﺯﺍ ﺑﺎﻷﻋﻤﺎﻕ ﺍﻟﱵ ﳜﺘﺰﻬﻧﺎ ﰲ ﺫﺍﺗﻪ ﻛﻠﻤﺎ ﺗﻮﺟﻪ ﺇﱃ ﺍﻹﺳـﻼﻡ‪ ،‬ﻛﻤﺎ‬
‫ﻳﺘﺴﺎﻣﻖ ﺍﻟﺒﺬﺭ ﺇﱃ ﺍﻟﺴﻨﺒﻠﺔ ﻣﱴ ﻣﺎ ﺍﺳﺘﻘﺮ ﰲ ﺻﺪﺭ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻛﻤﺎ ﻳﺘﻔﺘﺢ ﺍﻟﱪﻋﻢ‬
‫ﺣﲔ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻨﻮﺭ‪ .‬ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻭﺑﻠﻮﻍ ﺍﻟﺬﺍﺕ‪ ،‬ﳛﻘﻖ ﺗﻨﺎﻣﻴﹰﺎ ﻭﺗﻮﺳﻌﹰﺎ ﰲ‬
‫ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﳌﻜﻨﻮﻧﺔ ﰲ ﻛﻨﻬﻪ‪ ،‬ﻭﺿﻤﺎﻧﺎ ﻟﻮﺟﻮﺩﻩ ﻭﺑﻘﺎﺋﻪ‪ .‬ﻭﻛﻤﺎ ﻳﺘﺤﻘﻖ ﺑﺎﻟﻌﺒﺎﺩﺓ‬
‫ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﻔﻜﺮ ﺗﻘﺎﺳﻢ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﳌﺴﺘﻮﻯ ﺍﳊﻴﺎﺓ ﰲ ﻋﺎﳌﻪ ﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺬﺍﰐ‪،‬‬
‫ﻓﺈﻥ ﺍﺣﺘﻀﺎﻧﻪ ﻟﻠﻮﺟﻮﺩ ﻛﻠﻪ‪ ،‬ﻭﺍﺳـﺘﻤﺎﻋﻪ ﺇﻟﻴﻪ "ﻫـﻮ" ﰲ ﻭﺟﻴﺐ ﻧﺒﻀﺎﺗﻪ‪،‬‬
‫ﻭﺇﺣﺴﺎﺳﻪ ﺑـﻪ "ﻫـﻮ" ﰲ ﻛﻞ ﻛﻠﻴﺔ ﻟﻌﻘﻠﻪ‪ ،‬ﻳﺮﺗﺒﻂ ﺑﺸـﻌﻮﺭ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺟﻬﺪ‬
‫ﺍﻟﺬﻛﺮ ﻭﺍﻟﻔﻜﺮ ﻋﻨﺪﻩ‪ .‬ﻓﻤﻦ ﺍﻟﺒﺪﻳﻬﺔ ﺃﻥ ﻛﻞ ﺗﺼﺮﻑ ﻟﻠﻤﺆﻣﻦ ﺍﳊﻘﻴﻘﻲ ﻋﺒﺎﺩﺓ‪،‬‬
‫ﻭﻛﻞ ﻓﻜﺮ ﻣﻨﻪ ﻣﺮﺍﻗﺒﺔﹲ‪ ،‬ﻭﻛﻞ ﻛﻼﻡ ﻟﻪ ﻣﻨﺎﺟﺎ ﹲﺓ ﻭﻣﻠﺤﻤ ﹸﺔ ﻣﻌﺮﻓﺔٍ‪ ،‬ﻭﻛﻞ ﻣﺸﺎﻫﺪﺓ‬
‫ﻣﻨﻪ ﻟﻠﻮﺟﻮﺩ ﺗﻄﻠﹼﻊ ﻭﺗﺪﻗﻴﻖ‪ ،‬ﰒ ﻛﻞ ﻣﻨﺎﺳـﺒﺔ ﺑﺄﻫﻞ ﻭﻃﻨﻪ ﺷﻔﻘ ﹲﺔ ﺭﲪﺎﻧﻴﺔ‪ .‬ﻭﺇﻥ‬
‫ﺑﻠﻮﻍ ﻫﺬﺍ ﺍﳌﻌﻴـﺎﺭ ﻣﻦ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻣﺮﺗﺒﻂ ﺑﺎﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻷﺣﺎﺳﻴﺲ‪ ،‬ﻓﺎﳌﻨﻄﻖ‬
‫ﻭﺍﶈﺎﻛﻤﺔ‪ ،‬ﰒ ﻣﻦ ﺍﳌﻨﻄﻖ ﻭﺍﶈﺎﻛﻤﺔ ﺇﱃ ﺍﻹﳍﺎﻡ ﻓﺎﻟﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴﺔ‪ .‬ﻭﺑﺈﻓﺎﺩﺓ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻣﻦ ﺍﻟﻌﺴﲑ ﺍﻻﺭﺗﻘﺎﺀ ﺇﱃ ﻫﺬﻩ ﺍﻟﺬﺭﻭﺓ ﻣﺎ ﱂ ﲤﺮﺭ ﺍﻟﺘﺠﺮﺑﺔ ﻣﻦ ﻣﺼﻔﺎﺓ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻣﺎ ﱂ ﻳُﺴﻠﹼﻢ ﺍﻟﻌﻘﻞ ﻧﻔﺴﻪ ﻟﻠﻔﻄﻨﺔ ﺍﻟﻌﻈﻤﻰ ﻭﻣﺎ ﱂ ﻳﻘﻊ ﺍﳌﻨﻄﻖ ﰲ ﺣﺎﻝ‬
‫ﺍﳊﺐ ﻋﻴﻨﻪ‪ ،‬ﻭﻣﺎ ﱂ ﻳﻨﻘﻠﺐ ﺍﳊﺐ ﺃﻳﻀﹰﺎ ﺇﱃ ﺍﻟﻌﺸﻖ ﺍﻹﳍﻲ‪ ،‬ﻓﺈﻥ ﲢﻘﻖ‪ ،‬ﻓﺒﻬﺬﺍ‬
‫ﻒ ﻧﻮﺭ ﻳﺼﻞ‬ ‫ﺍﻟﻨﻈﺮ ﻳﻜﻮﻥ ﺍﻟﻌﻠﻢ ﺑُﻌﺪﹰﺍ ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﻟﺪﻳﻦ ﻭﺧﺎﺩﻣﹰﺎ ﻟـﻪ‪ ،‬ﻭﺍﻟﻌﻘ ﹸﻞ ﻃﻴ َ‬
‫ﺑﻪ ﺍﻹﳍﺎﻡ ﺃﻳﻨﻤﺎ ﻳﺸﺎﺀ‪ ،‬ﻭﺍﳌﻜﺘﺴﺒﺎﺕ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻣﻨﺸﻮﺭﹰﺍ ﻳﻌﻜﺲ ﺭﻭﺡ ﺍﻟﻮﺟﻮﺩ‪...‬‬
‫ﻭﻳﺼﺪﺡ ﻛﻞ ﺷﻲﺀ ﺑﺼﻮﺕ ﺃﻧﺎﺷـﻴﺪ ﺍﳌﻌﺮﻓﺔ ﻭﺍﶈﺒﺔ ﻭﺍﻟﺬﻭﻕ ﺍﻟﺮﻭﺣﺎﱐ‪.‬‬

‫‪٥٩‬‬
‫ﻭﻟﺌﻦ ﻛﺎﻥ ﺇﻧﺴﺎﻧﻨﺎ ‪-‬ﺑﺒﻌﺾ ﲨﺎﻋﺎﺗﻪ‪ -‬ﳛﻤﻞ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﻔﻜﺮ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻭﻳﺘﻘﺎﺳﻢ ‪-‬ﺃﻭ ﻫﻮ ﰲ ﻭﺿﻊ ﺗﻘﺎﺳﻢ‪ -‬ﺍﳊﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﰒ ﻻ ﻳﺘﺼﺮﻑ‬
‫ﺗﺼﺮﻓﹰﺎ ﺇﳚﺎﺑﻴﹰﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﻨﺒﻐﻲ ﻭﺭﻏﻤﹰﺎ ﻋﻦ ﻫﺬﻩ ﺍﳌﻔﺎﺻﻞ ﺍﳌﺸﺘﺮﻛﺔ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﺑﻞ‬
‫ﻗﺪ ﻳﻘﻊ ﺃﺣﻴﺎﻧﺎ ﰲ ﺍﳓﺮﺍﻓﺎﺕ ﻭﺳﻠﺒﻴﺎﺕ‪ ،‬ﻓﺎﳉﺪﻳﺮ ﻫﻮ ﺃﻥ ﻳﻨﺒﺶ ﻋﻦ ﺍﻟﺴﺒﺐ ﰲ‬
‫ﻏﻴﺎﺏ ﺍﻹﳝﺎﻥ ﲟﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ‪ .‬ﻓﺘﺼﺮﻓﺎﺕ ﺍﳌﺆﻣﻦ ﺍﳊﻖ ﺇﳝﺎﻧﻴﺔ ﺍﻟﺘﻠﻮﻥ ﺩﻭﻣﺎﹰ‪،‬‬
‫ﻭﺣﺮﻛﺎﺗﻪ ﺗﺪﻭﺭ ﰲ ﹶﻓﻠﹶﻚ ﺍﻟﻔﻜﺮ ﺃﺑﺪﺍﹰ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻟﻘﺎﻟﺐ ﺍﻟﺬﻱ ﳛﺼﺮﻩ‪ ،‬ﻭﻣﻬﻤﺎ‬
‫ﻛﺎﻧﺖ ﺍﳌﻀﺎﺩﺍﺕ ﺍﻟﱵ ﻳﺴﺤﺐ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺸﻌﺮ ﻭﺍﺭﺛﻮ ﺍﻷﺭﺽ ﺍﻟﺬﻳﻦ ﳜﻄﻄﻮﻥ ﻹﻗﺎﻣﺔ ﻋﺎﱂ‬
‫ﻉ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻥ ﺇﻗﺎﻣﺘﻪ‪ ،‬ﻭﻧﻮﻉ ﺍﳉﻮﺍﻫﺮ ﺍﻟﻼﺯﻡ ﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ‬ ‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻧﻮ َ‬
‫ﺇﻋﻤﺎﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ..‬ﺣﱴ ﻻ ﻳﻀﻄﺮﻭﺍ ﻫﻢ ﺑﺄﻧﻔﺴﻬﻢ ﺇﱃ ﻫﺪﻡ ﻣﺎ ﺑﻨﻮﻩ ﺑﺄﻳﺪﻳﻬﻢ‬
‫ﻣﻦ ﻗﺒﻞ‪ .‬ﺇﻥ ﺟﺬﻭﺭ ﺍﳌﻌﲎ ﻭﺃﺻﻮﻝ ﺍﻷﺳﺲ ﻷﻟﻒ ﺳـﻨﺔ ﻣﻦ ﺣﻴﺎﺗﻨﺎ ‪-‬ﳓﻦ‪-‬‬
‫ﻣﻌﻠﻮﻣﺔ ﻭﻣﻌﺮﻭﻓﺔ‪ .‬ﻭﻋﻠﻰ ﻣﻬﻨﺪﺳﻲ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻀﻴﺎﺀ ﺃﻥ ﳚﻬﺪﻭﺍ ﰲ ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﻗﻮﻬﺗﻢ ﺍﻟﻔﻜﺮﻳﺔ ‪-‬ﺇﱃ ﺟﺎﻧﺐ ﺩﻭﺍﻓﻌﻬﻢ ﺍﳊﺮﻛﻴﺔ‪ -‬ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺗﻨﺼﺖ ﺍﶈﺮﻛﺎﺕ‬
‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﻧﻨﺸﺊ ﻬﺑﺎ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﹼﻠﻴّﺔ ﺇﱃ ﺻﻮﺕ ﺍﻹﺳﻼﻡ ﻛﺮﺓ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﺗﻠﺘﻘﻂ ﺯﺍﻭﻳﺔ ﻧﻈﺮﻩ ﻭﲡﺲ ﻧﺒﻀﻪ ﻭﺗﺴﺘﻤﻊ ﺇﱃ ﻭﺟﻴﺒﻪ‪ ،‬ﺑﺎﻻﺳﺘﻔﺎﺩﺓ ﺍﻟﻘﺼﻮﻯ ﻣﻦ‬
‫ﺍﳌﺮﻭﻧﺔ ﻭﺍﻻﻣﺘﺪﺍﺩ ﺍﻟﻌﻤﻴﻖ ﻭﺍﻟﻌﺎﳌﻴﺔ ﰲ ﺇﻋﻼﺀ ﺑﻨﺎﺀ ﻫﺬﻩ ﺍﶈﺮﻛﺎﺕ ﻣﻊ ﺍﳊﻔﺎﻅ ﻋﻠﻰ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺻﻮﺍﰲ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺣﺴﺐ ﻣﺪﺍﺭﻙ ﺍﻟﻌﺼﺮ‬
‫ﻭﺃﺳﻠﻮﺑﻪ‪ .‬ﺫﻟﻚ‪ ،‬ﺣﱴ ﻻ ﻳﻌﻴﺸﻮﺍ ﺣﻴﺎﺓ ﺍﻟﱪﺯﺥ ﰲ ﻃﺮﻳﻖ ﺍﻻﻧﺒﻌﺎﺙ ﺑﻌﺪ ﺍﳌﻮﺕ!‬
‫ﻭﻛﻞ ﻫﺬﺍ ﻳﺮﺗﺒﻂ ﺃﻭ ﹰﻻ ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺑﺎﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺃﺛﻘﺎﻝ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﺩﻭﺍﻓﻌﻬﺎ‬
‫ﻛﺎﻓﺔ‪ ،‬ﻭﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻠﻢ ﻬﺑﺎ ﻛﺼﺎﻟﺔ ﺍﻧﺘﻈﺎﺭ‬
‫ﺇﱃ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺑﺈﻓﺎﺩﺓ ﺃﺧﺮﻯ‪ ،‬ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﺑﺘﻌﻤﻴﻖ ﺍﻟﻜﻤﻴﺔ ﰲ ﻋﺒﺎﺩﺍﺗﻨﺎ ﺇﱃ‬
‫ﺍﻟﻨﻮﻋﻴﺔ‪ ،‬ﻭﺑﺈﻃﻼﻕ ﺍﻟﻨﻘﺺ ﺍﳊﺎﺻﻞ ﰲ ﺭﻳﺎﺿﻴﺔ ﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ ﺇﱃ ﺍﻵﻓﺎﻕ‬
‫ﺍﻟﻼﻣﺘﻨﺎﻫﻴﺔ ﺑﺎﻟﻨﻴﺔ ﻭﺍﳋﻠﻮﺻﻴﺔ‪ ،‬ﻭﺑﺎﳌﻌﺮﻓﺔ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﻴﻘﲔ ﰲ ﺩﻋﻮﺍﺗﻨﺎ ﻭﻣﻨﺎﺟﺎﺗﻨﺎ‬
‫ﻭﺑﺜﻨﺎ ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﻷﻗﺮﺏ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻧﻔﺴﻨﺎ‪ .‬ﻭﻻ ﻳﻌﻲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺇﻻ ﺍﻟﺬﻳﻦ‬
‫ﳛﺴﻮﻥ ﺍﻟﺼﻼﺓ ﻛﺎﻟﻄﺎﺋﻒ ﰲ ﺍﳌﻌﺮﺍﺝ‪ ،‬ﻭﻳﺴﺘﻠﺬﻭﻥ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ ﻛﺤﺎﻓﻆ‬

‫‪٦٠‬‬
‫ﺍﻟﻮﺩﻳﻌﺔ ﺃﻭ ﻣﻮﻇﻒ ﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻭﻳﻌﻴﺸﻮﻥ ﺍﳊﺞ ﻛﻨﺪﻭﺓ ﻋﺎﳌﻴﺔ ﻟﺘﺪﺍﻭﻝ ﻣﻌﻀﻼﺕ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﰲ ﺃﺭﺿﻴﺔ ﻳﺮﺻﺪﻭﻥ ﻓﻴﻬﺎ ﻧﻮﺭﺍﻧﻴﺔ ﻭﻣﻬﺎﺑﺔ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﻠﺐ‬
‫ﻭﺍﻷﺑﻌﺎﺩ ﺍﻷﺧﺮﻭﻳﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﺸﻌﻮﺭ ﺑﻜﻞ ﻫﺬﻩ ﻭﺍﻹﺣﺴﺎﺱ ﻬﺑﺎ‪ ،‬ﻓﻤﻌﺎﻳﺸﺘﻬﺎ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻣﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﹰﺎ‬
‫ﻭﺛﻴﻘﹰﺎ ﺑﺄﻃﺒﺎﺀ ﺍﳌﻌﻨﻮﻳﺎﺕ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺗﺸﺨﻴﺺ ﺑﺆﺳﻨﺎ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋﺎﺭﺟﻲ‬
‫ﻭﻣﺪﺍﻭﺍﺗﻪ‪ ،‬ﻭﲟﺮﺷﺪﻳﻦ ﺻﺎﺩﻗﲔ ﻣﺸﺪﻭﺩﻳﻦ ﺇﱃ ﺍﻷﺧﺮﻭﻳﺎﺕ ﻣﻦ ﻏﲑ ﺍﻧﻘﻄﺎﻉ‪.‬‬
‫ﺃﻭﻟﺌﻚ ﺍﳌﺮﺷﺪﻭﻥ ﺍﻟﺬﻳﻦ ﳝﺘﺪ ﻋﺎﳌﻬﻢ ﺍﻟﻔﻜﺮﻱ ﻣﻦ ﺍﳌﺎﺩﺓ ﺇﱃ ﺍﳌﻌﲎ‪ ،‬ﻭﻣﻦ ﺍﻟﻔﻴﺰﻳﺎﺀ‬
‫ﺇﱃ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻔﻠﺴﻔﺔ ﺇﱃ ﺍﻟﺘﺼﻮﻑ‪ .‬ﻓﻬﺆﻻﺀ ﻛﺎﻧﻮﺍ ﻭﺭﺍﺀ ﺃﻳﺎﻡ ﺍﻟﻌﻤﺮﺍﻥ‬
‫ﺍﳌﺪﻳﺪﺓ ﺣﱴ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻫﺆﻻﺀ ﳑﺜﻠﲔ ﳊﺮﻛﺎﺕ ﺍﻹﻋﻤﺎﺭ ﻭﺍﻹﺣﻴﺎﺀ ﺍﻵﺗﻴﺔ‬
‫ﻏﺪﹰﺍ‪ .‬ﻭﺳﻴﺘﺤﻘﻖ ﻫﺬﺍ ﺍﻟﺘﻤﺜﻴﻞ ﺑﺎﺳﺘﻨﺒﺎﻁ ﻧﻈﺮﻳﺎﺕ ﺣﻘﻮﻗﻴﺔ ﺟﺪﻳﺪﺓ ﻣﻦ ﻣﺼﺪﺭﻱ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﳌﻌﺎﳉﺔ ﺍﳌﺴﺘﺤﺪﺛﺎﺕ ﻭﺍﻟﺘﻮﻗﻌﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻭﺗﺰﻳﲔ ﺃﻓﻜﺎﺭﻫﻢ‬
‫ﺑﺂﺭﺍﺀ ﺍﻟﻌﺎﱂ ﺍﳉﺪﻳﺪ‪ ،‬ﻭﺗﻄﻮﻳﺮ ﻣﺘﻠﻘﻴﺎﺕ ﻓﻨﻴﺔ ﻃﺎﺯﺟﺔ ﺗﻼﺋﻢ ﻋﺎﳌﻴﺔ ﺍﻹﺳﻼﻡ ﻭﺗﺮﻛﺰ‬
‫ﺭﻭﺡ ﺍﳌﻠﹼﺔ ﻭﺷﻌﻮﺭﻫﺎ ﰲ ﺑﺆﺭ ﺍﻹﺳﻼﻡ ﻭﺗﺮﺗﺒﻂ ﺑﺄﺣﺎﺳﻴﺲ ﺍﻟﺘﺠﺮﻳﺪ‪ ،‬ﻭﻋﺠﻦ ﺛﻘﺎﻓﺘﻨﺎ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﺴﺘﻮﻋﺒﺔ ﻟﻠﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﳌﻮﺭﻭﺛﺔ ﻣﻦ ﺧﺰﺍﺋﻦ ﺃﻟﻒ ﺳﻨﺔ ﻣﺘﺼﻠﺔ‪ .‬ﻓﺈﻥ ﲤﺜﻴﻼ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻟﻘﺎﺩﺭ ﰲ ﺯﻣﻦ ﻗﺼﲑ ﻋﻠﻰ ﲢﻘﻴﻖ ﺗﺼﺪﺭﻧﺎ ﻟﻸﻣﻢ ﺍﻷﺧﺮﻯ ﰲ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻔﻦ ﻭﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺗﻘﻮﱘ ﻭﺣﺪﺍﺕ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺍﳌﺜﻠﻰ‪ ،‬ﻭﺟ ْﻌ ِﻞ ﺃﺑﻨﺎﺋﻨﺎ ﺍﳌﺘﺸﺮﺩﻳﻦ ﺍﳌﻨﻔﻠﺘﲔ ﰲ ﺍﻟﺸﻮﺍﺭﻉ ‪-‬ﺳﻮﺍﺀ ﺍﻟﺪﺍﺭﺳﲔ ﻣﻨﻬﻢ ﺃﻭ‬
‫ﺍﻷﻣﻴﲔ‪ -‬ﺭﺟـﺎ ﹶﻝ ﺍﻟﻐﺪ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺼﻨﻌﺔ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻔـﻦ‪ .‬ﻓﺘﺘﻨﻔﺲ ﺍﻷﺯﻗﺔ‬
‫ﻭﺍﻟﺸﻮﺍﺭﻉ ﻫﻮﺍﺀ ﺍﻟﻌﺮﻓﺎﻥ ﻭﻛﺄﻬﻧﺎ ﺃﺭﻛﺎﻥ ﺍﳌﺪﺍﺭﺱ‪ ،‬ﻭﺗﺼﲑ ﺍﻟﺴﺠﻮﻥ ﺃﻭﻛﺎﺭﹰﺍ ﻟﻠﻌﻠﻢ‪،‬‬
‫ﺕ ﻛﺰﻭﺍﻳﺎ ﺍﳉﻨﺔ‪ .‬ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ ﻳﺴﲑ ﺍﻟﺪﻳﻦ ﻣﻊ ﺍﻟﻌﻠﻢ ﻳﺪﹰﺍ‬ ‫ﻭﺗﺰﻳﻦ ﺍﳋﻤﺎﺋ ﹸﻞ ﺍﻟﺒﻴﻮ َ‬
‫ﺑﻴـﺪ‪ ،‬ﻭﻳﻨﺜﺮ ﺍﺣﺘﻀﺎﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻘﻞ ﲦﺎﺭﻩ ﰲ ﻛﻞ ﺻﻮﺏ‪ ،‬ﻭﻳﻨﺒﺖ ﻭﻳﺰﺩﻫﻲ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺻﺪﺭ ﺍﻷﻣﺎﱐ ﻭﺍﻵﻣﺎﻝ ﻭﺍﻟﻌﺰﻡ ﺑﺄﻟﻮﺍﻥ ﻭﺃﻓﻨﺎﻥ ﻻ ﻳﻀﺎﻫﻴﻬﺎ ﺧﻴﺎﻝ‬
‫"ﺍﳌﺪﻥ ﺍﻟﻔﺎﺿﻠﺔ"‪ ،‬ﻭﺗﻨﺸﺮ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﺎﺕ ﻭﺍﻟﺮﺍﺩﻳﻮﺍﺕ ﻭﺍﻟﺼﺤﻒ ﻭﺍﺠﻤﻟﻼﺕ ﰲ ﺟﻮ‬
‫ﺍﻟﻔﻀﺎﺀ ﺍﻟﻔﻴﻮﺿﺎﺕ ﻭﺍﻟﱪﻛﺔ ﻭﺍﻟﻨﻮﺭ‪ ،‬ﻭﻳﺮﺗﺸﻒ ﺍﻟﻜﻮﺛﺮ ﻛﻞ ﻗﻠﺐ ﺳﺎﺋﺢ ﰲ ﺭﺑﻴﻊ‬
‫ﺍﳉﻨﺔ ﻫﺬﺍ ﻣﺎ ﺧﻼ ﺍﻟﺬﻱ ﻛﺎﻟﺮﻣﻴﻢ ﺍﳌﺘﺨﻠﻒ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫‪٦١‬‬
‫ﺳـﻴﻮﻟﺪ ﻫﺬﺍ ﺍﻟﺘﻜﻮﻥ ﺍﳉﺪﻳﺪ ﻣﻦ ﻗﻴﻤﻨﺎ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺣﻀﺎﺭﺗﻨﺎ ﻭﺛﻘﺎﻓﺘﻨﺎ‬
‫ﻭﺭﻭﻣﺎﻧﺴـﻴﺘﻨﺎ‪ ...‬ﻭﺳﺘﻈﻬﺮ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻣﻦ ﺍﳊﺎﻟﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻌﺼﻮﺭ ﻣﺴﺘﻤﺮﺓ‬
‫ﲢﺖ ﺍﻟﻐﱭ ﻭﺍﻟﻘﻬﺮ ﻭﺍﻟﻈﻠﻢ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻣﻦ ﲪﺎﺳﺔ ﻗﻠﺒﻨﺎ‬
‫ﺍﳌﺘﺸﺒﻊ ﺑﺎﻹﳝﺎﻥ ﻭﺍﳌﺘﺤﻔﺰ ﺩﻭﻣﹰﺎ ﻭﺍﳌﺴﺘﻌﺪ ﻟﻼﻧﻄﻼﻕ ﰲ ﻛﻞ ﺁﻥ‪.‬‬
‫ﺇﻥ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻴﻮﻳﺔ ﻣﺮﺗﺒﻂ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺑﺘﺤﺮﻳﻚ ﺩﺑﻴﺐ‬
‫ﺍﻷﺭﻭﺍﺡ ﺍﻟﺼﺪﺋﺔ ﰲ ﻫﺬﻩ ﺍﻷﺭﺿﻴﺔ ﺍﻟﺼﺪﺋﺔ‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﺠﻤﻟﻬﻮﺩ ﺍﻟﺪﺅﻭﺏ ﻣﻨﺬ‬
‫ﲬﺴﲔ ﺃﻭ ﺳﺘﲔ ﺳﻨﺔ ﻗﺪ ﳒﺢ ﰲ ﺯﺣﺰﺣﺔ ﺍﻟﺼﻌﺎﺏ‪ .‬ﻓﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺌﻦ ﻣﻊ‬
‫ﺍﻟﺸﺎﻋﺮ ﺍﳌﹸ َﻌﺬﱠﺏ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪" :‬ﺍﺿﺮﺏ ﺑﺎﳌﻌﻮﻝ ﻳﺎ ﻓﺮﻫﺎﺩ‪ ،‬ﻗﺪ ﻣﻀﻰ ﺍﻟﻜﺜﲑ ﻭﺑﻘﻲ‬
‫ﺍﻟﻘﻠﻴﻞ‪ "...‬ﺍﻟﺘﺤﺮﻙ ﺍﻷﻭﻝ ﻫﻮ ﲢﺮﻙ ﺍﻟﺮﻭﺡ‪ .‬ﻭﻫﻮ ﻳﻠﻘﻲ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﺍﻟﻴﻮﻡ ﺃﻳﻨﻤﺎ‬
‫ﻣﻀﻴﻨﺎ ﻛﺄﻗﻮﺍﺱ ﺍﻟﺘﺮﺣﻴﺐ ﺍﳌﻘﺎﻣﺔ ﻣﻦ ﺃﻛﺎﻟﻴﻞ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ‪ ،‬ﺑﻨﻌﻮﻣﺔ ﺍﻟﺴﻜﻴﻨﺔ‬
‫ﻭﺩﻑﺀ ﻏﻴﻤﺔ ﺍﻟﺮﺑﻴﻊ‪ .‬ﻓﻠﻘﺪ ﺍﻗﺘﺮﺏ ﻣﻮﻋﺪ ﺍﺣﺘﻀﺎﻧﻪ ﻟﻮﻃﻦ ﺍﳌﻈﻠﻮﻣﲔ ﻭﺍﳌﻐﺒﻮﻧﲔ‬
‫ﻭﺍﳌﻘﻬﻮﺭﻳﻦ ﻛﻠﻪ‪ ،‬ﻭﺻﺐ ﻭﺍﺑﻞ ﺣﻨﻴﻨﻪ ﺍﻟﺮﺣﻴﻢ ﺯﺧﹰﺎ ﺯﺧﹰﺎ‪.‬‬
‫ﻭﻛﺄﻥ ﺍﻟﻘﻮﺓ ‪-‬ﺍﻟﻴﻮﻡ‪ -‬ﻗﺪ ﺍﻧﺼﻬﺮﺕ ﰲ ﻗﺎﻟﺐ ﺍﳊﻖ ﻭﺍﺳﺘﺴﻠﻤﺖ ﻟﻪ ﺑﻌﺪ ﺃﻥ‬
‫ﺫﺍﺏ ﻣﻌﻈﻤﻬﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﰲ ﻭﺟﻮﺩ ﺍﻟﻘﻮﺓ ﺣﻜﻤﺔ‪ ...‬ﻓﻼ ﳝﻜﻦ ﺣﻞ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ‬
‫ﻣﻦ ﻏﲑﻫﺎ‪ .‬ﻭﻟﺌﻦ ﻛﺎﻥ ﺿﺮﺭ ‪-‬ﻭﺃﳝﺎ ﺿﺮﺭ‪ -‬ﰲ ﺍﻟﻘﻮﺓ ﺍﳌﻨﻔﺼﻤﺔ ﻋﻦ ﺍﳊﻖ‬
‫ﻭﺍﳌﻨﻄﻠﻘﺔ ﻣﻌﺎﻧﺪﺓ ﻟﻪ‪ ،‬ﻓﺈﻧﻨﺎ ﳓﺴﺐ ﺍﻟﻘﻮﺓ ﺍﳌﺘﺤﺪﺓ ﺑﺎﳊﻖ ﺣﻘﹰﺎ ﺑﻌﻴﻨﻪ‪ .‬ﻭﺍﳉﺮﺃﺓ‬
‫ﺍﳌﻨﺒﺜﻘﺔ ﻣﻦ ﺗﻮﺣﺪ ﺍﻟﻘﻮﺓ ﺑﺎﳊﻖ ﺣﺎﻣﻴﺔ ﻟﻠﻤﻈﻠﻮﻡ ﻻ ﺍﻟﻈﺎﱂ‪ ،‬ﻭﻟﺴﺎﻥ ﻧﺎﻃﻖ ﻟﻠﺤﻖ‪.‬‬
‫ﻭﺍﳌﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﳝﺜﻞ ﺟﻨﺪ ﺍﻟﻔﻜﺮ ﻭﺍﳊﺮﻛﻴﺔ ﺇﻳﺎﻩ‪.‬‬
‫ﺕ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺳﻮﻑ ﺃﻋﺮّﺝ ﺇﱃ ﺟﻨﺪ ﺍﳊﺮﻛﻴﺔ ﰲ ﻋﺎﳌﻨﺎ ﰲ ﻣﻮﺿﻊ ﺁ ٍ‬

‫‪٦٢‬‬
 ‫ﺇﻧﺴﺎﻥ ﺍﻟﻔﻜﺮ ﻭﺍﳊﺮﻛﻴﺔ‬

‫ﺇﻧﺴﺎﻥ ﺍﻟﻔﻜﺮ ﻭﺍﳊﺮﻛﻴﺔ ﻫﻮ ﺭﺟﻞ ﺍﻻﻧﻄﻼﻗﺔ ﻭﺍﳊﻤﻠﺔ ﺍﳊﺮﻛﻲ ﺍﳌﺨﻄﻂ‬

‫ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻭﻳﻘﻌﺪ ﻋﻠﻰ ﺧﻔﻘﺎﻥ ﺷﺪ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻨﻈﺎﻡ ﳎﺪﺩﺍﹰ‪ ،‬ﻭﳝﺜﻞ ﺣﺮﻛﺔ ﺇﻗﺎﻣﺔ‬
‫ﺻﺮﺡ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ ﻣﻦ ﺟﺪﻳﺪ ﺑﻌﺪﻣﺎ ﺁﻝ ﺇﱃ ﺍﻟﺴﻘﻮﻁ ﻭﻣﻨﺬ ﻋﺼﻮﺭ‪ ،‬ﻭﻳُﻔﺴﺮ‬
‫ﻗﻴﻤﻨﺎ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻛﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻳﺴﺘﺨﺪﻡ ﲟﻬﺎﺭﺓ ﻣﻜﻮﻙ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﻨﻄﻖ ﰲ ﺍﻟﻔﻜﺮ‬
‫ﻭﺍﳊﺮﻛﺔ‪ ،‬ﻭﻳﻨﻘﺶ ﻋﻠﻰ ﻗﻤﺎﺵ ﺭﻭﺣﻨﺎ ﻭﻣﻌﻨﺎﻧﺎ ﺯﺧﺎﺭﻑ ﻣﺴﺘﻈﺮﻓﺔ ﻭﺟﺪﻳﺮﺓ‬
‫ﺗﻨﺎﺳﺒﻨﺎ‪.‬‬
‫ﻓﻬﻮ ﰲ ﺧﻂ ﺍﳊﻴﺎﺓ ﺍﳌﻤﺘﺪ ﻋﻠﻰ ﻣﺪﻯ ﻓﺼﻮﳍﺎ ﻣﻦ ﺍﳊﺲ ﺇﱃ ﺍﻟﻔﻜﺮ‪ ،‬ﰒ ﺇﱃ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻳﺘﻨﻔﺲ ﺍﻟﻨﻈﺎﻡ ﺩﻭﻣﺎﹰ‪ ،‬ﻭﻳﻨﺸﻐﻞ ﲝﺲ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻹﻧﺸﺎﺀ ﺃﺑﺪﹰﺍ‪ .‬ﺇﻧﻪ‬
‫ﱄ ﺍﳊﻖ ﺍﻟﻠﺪﱐ ﺍﻟﺬﻱ ُﻳ ِﻌﺪّ "ﻗﺎﺩﺓ ﺃﺭﻛﺎﻥ" ﺍﻟﺮﻭﺡ ﻭﻣﻬﻨﺪﺳﻲ ﺍﻟﻌﻘﻞ ﻭﻋﻤﺎﻝ‬ ‫ﻭﹼ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﺑﺪ ﹰﻻ ﻋﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ﻟﻔﺘﺢ ﺍﻟﺒﻼﺩ ﻭﺩﺣﺮ ﺍﳉﻴﻮﺵ‪ ،‬ﻭﻳﻨﻔﺦ ﺑﻼ‬
‫ﻛﻠﻞ َﻧﻔﹶﺲ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻹﻋﻤﺎﺭ ﻓﻴﻤﻦ ﺣﻮﻟﻪ‪ ،‬ﻭﻳﺮﺷﺪ ﺃﻋﻮﺍﻧﻪ ﺇﱃ ﺳﺒﻞ ﻋﻤﺮﺍﻥ‬
‫ﱄ ﻟﻠﺤﻖ ﺟﻴﺎﺵ ﺑﺎﻟﺸﻮﻕ ﻭﺍﻟﺸﻜﺮ‪ ،‬ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻮﺣﺪ ﺇﺭﺍﺩﺗﻪ ﻣﻊ‬ ‫ﺍﳋﺮﺍﺋﺐ‪ .‬ﻭ ﱞ‬
‫ﺍﳌﺸﻴﺌﺔ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺃﻥ ﳛﻮﻝ ﻓﻘﺮﻩ ﺇﱃ ﺍﻟﻐﲎ‪ ،‬ﻭﻋﺠﺰﻩ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﻋﻴﻨﻬﺎ‪ .‬ﺇﻧﻪ ﻻ‬
‫ﻳﻘﻬﺮ ﺃﺑﺪﹰﺍ ﻣﺎ ﺩﺍﻡ ﻳﺴﺘﺨﺪﻡ ﻣﺼﺎﺩﺭ ﻗﻮﺗﻪ ﻫﺬﻩ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﻭﲝﺲ ﺍﻹﺧﻼﺹ‬
‫ﻭﺍﻟﻮﻓﺎﺀ ﻟﺼﺎﺣﺒﻬﺎ‪ .‬ﻭﺣﱴ ﺣﲔ ﺍﻟﻈﻦ ﺑﺄﻧﻪ ﻗﺪ ﻫُﺰﻡ‪ ،‬ﻓﺴﺘﺠﺪﻩ ﻋﻠﻰ ﺭﺃﺱ ﻓﻮﺝ‬
‫ﺁﺧﺮ ﻟﻠﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ‪.‬‬
‫ﻭﻗﺪ ﲡﺪ ﺇﻧﺴﺎﻥ ﺍﻟﻔﻜﺮ ﻭﺍﳊﺮﻛﻴﺔ ﺍﺑﻨﹰﺎ ﺑﺎﺭﹰﺍ ﻟﻠﻮﻃﻦ‪ ،‬ﺃﻭ ﺇﻧﺴﺎﻧﹰﺎ ﺣﺮﻛﻴﺎ ﺫﺍ ﺑُﻌﺪ‬
‫ﻼ ﻣﺘﻔﺎﻧﻴﺎ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻓﻨﺎﻧﹰﺎ ﻣﺒﺪﻋﹰﺎ ﺩﺍﻫﻴﺔ‪ ،‬ﺃﻭ ﺭﺟﻞ ﺩﻭﻟﺔ‪ ،‬ﺃﻭ‬ ‫ﻓﻜﺮﻱ‪ ،‬ﺃﻭ ﺭﺟ ﹰ‬
‫ﻼ ﳚﻤﻊ ﻛﻞ ﻫﺆﻻﺀ ﻓﻴﻪ‪ .‬ﻭﰲ ﺍﻟﻌﺼﺮ ﺍﻷﺧﲑ ﻇﻬﺮ ﻛﺜﲑ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻔﻜﺮ‬ ‫ﺭﺟ ﹰ‬
‫ﻭﺍﳊﺮﻛﻴﺔ ﳝﺜﻠﻮﻥ ﻗﺴﻤﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ .‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺳﺒﻖ ﻓﻜﺮﻩ ﻋﻤﻠﻪ‬

‫‪٦٣‬‬
‫ﺍﳊﺮﻛﻲ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﺒﺎﺭﻯ ﻓﻜﺮﻩ ﻣﻊ ﻋﻤﻠﻪ ﺍﳊﺮﻛﻲ‪ ،‬ﻭﻣﻨﻬﻢ ﺭﺟﺎﻝ ﺣﺮﻛﺔ‬
‫ﻓﻜﺮﻫﻢ ﻣﻜﻨﻮﻥ ﻭﳐﺰﻭﻥ‪.‬‬
‫ﺭﺟﺎﻝ ﰲ ﺍﺳﺘﻘﺎﻣﺔ ﻣﺪﻳﺪﺓ ﻳﺸﻌﻮﻥ ﺿﻴﺎﺀ‪ ،‬ﻣﻨﻬﻢ ﺃﲪﺪ ﺣﻠﻤﻲ ﻓﻴﻠﻴﺒﻪ ﱄ‪،‬‬
‫ﻭﻣﺼﻄﻔﻰ ﺻﱪﻱ‪ ،‬ﻭﻓﺮﻳﺪ ﻗﺎﻡ‪ ،‬ﻭﳏﻤﺪ ﲪﺪﻱ ﻳﺎﺯﺭ‪ ،‬ﻭﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ‬
‫ﺍﻟﻨﻮﺭﺳﻲ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ ﺃﻓﻨﺪﻱ‪ ،‬ﻭﳏﻤﺪ ﻋﺎﻛﻒ‪ ،‬ﻭﳒﻴﺐ ﻓﺎﺿﻞ‪ .‬ﻭﻻ ﻳﺴﻊ ﺍﳌﻘﺎﻡ‬
‫ﻫﻨﺎ ﺣﱴ ﻟﺬﻛﺮ ﺗﻮﺍﺭﻳﺦ ﺍﻟﻮﻻﺩﺓ ﻭﺍﻟﻮﻓﺎﺓ ﳍﺬﻩ ﺍﻟﻜﺜﺮﺓ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﺒﺎﺭﻛﺔ‪ .‬ﻟﺬﻟﻚ‬
‫ﳕﺮ ﺳﺮﺍﻋﹰﺎ ﺑﻌﻨﺎﻭﻳﻦ ﻧﻔ ٍﺮ ﻣﻦ ﺃﺑﻄﺎﻝ ﺍﳊﻘﻴﻘﺔ ﺃﻭﻟﺌﻚ‪ ،‬ﺣﱴ ﻻ ﻧﺘﺠﺎﻭﺯ ﺃﻏﺮﺍﺽ‬
‫ﺍﳌﻘﺎﻝ‪:‬‬
‫ﺃﲪﺪ ﺣﻠﻤﻲ ﻓﻴﻠﻴﺒﻪ ﱄ‪ :‬ﻭﻟﺪ ﰲ ﻣﺪﻳﻨﺔ ﻓﻴﻠﻴﺒﺔ ﺑﺒﻠﻐﺎﺭﻳﺎ‪ .‬ﻛﺎﻥ ﺃﺑﻮﻩ ﺳﻔﲑﹰﺍ‪ .‬ﺑﺪﺃ‬
‫ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﻌﺎﺭﻑ ﻭﻋﻠﻰ ﺍﻟﻌﺼﺮ ﺑﺎﻟﺪﺭﺍﺳﺔ ﰲ "ﺳﻠﻄﺎﻧﻴﺔ ﻏﻼﻃﺔ ﺳﺮﺍﻱ"‪ .‬ﰒ‬
‫ﺃﻗﺎﻡ ﰲ ﺇﺯﻣﲑ ﻭﺗﻮﻇﻒ ﰲ ﺑﲑﻭﺕ‪ .‬ﻭﻫﻨـﺎ ﺍﺗﺼﻞ ﺑﻌﻨﺎﺻﺮ "ﺗﺮﻛﻴﺎ ﺍﻟﻔﺘﺎﺓ" ﻓﺘﺒﻌﻪ‬
‫ﺍﻟﻨﻔﻲ ﻭﺍﻹﺑﻌﺎﺩ ﺇﱃ "ﻓﻴـﺰﺍﻥ"‪ .‬ﰒ ﺩﻋﻲ ﺇﱃ ﺇﺳـﺘﺎﻧﺒﻮﻝ ﺑﻌﺪ "ﺍﳌﺸﺮﻭﻃﻴﺔ"‬
‫)ﺍﻟﺪﺳﺘﻮﺭ(‪ .‬ﻓﺮﻓﻊ ﺭﺍﻳﺔ ﻓﻜﺮ "ﺍﻻﲢﺎﺩ ﺍﻹﺳﻼﻣﻲ"‪ ،‬ﻭﺇﺻﺪﺭ ﳎﻠﺔ ﻬﺑﺬﺍ ﺍﻻﺳﻢ‬
‫ﻟﻨﺸﺮ ﺃﻓﻜﺎﺭ ﻫﺬﻩ ﺍﳉﻤﻌﻴﺔ‪ ...‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺟﺮﻳﺪﺓ "ﺍﳊﻜﻤﺔ" ﺍﻟﻴﻮﻣﻴﺔ ﻭﺍﻟﺘﺼﺪﻱ‬
‫ﳉﻤﻌﻴﺔ "ﺍﻻﲢﺎﺩ ﻭﺍﻟﺘﺮﻗﻲ"‪ ،‬ﰒ ﳎﻼﺕ ﻭﺟﺮﺍﺋﺪ ﺃﺧﺮﻯ‪ ...‬ﻭﺍﻟﻘﻴﺎﻡ ﻣﺪﺓ ﺑﻮﻇﻴﻔﺔ‬
‫ﺃﺳﺘﺎﺫ ﺍﻟﻔﻠﺴﻔﺔ ﰲ ﺩﺍﺭ ﺍﻟﻔﻨﻮﻥ )ﺍﳉﺎﻣﻌﺔ(‪ .‬ﰒ ﻗﺘﻞ ﺑﺎﻟﺴﻢ ﰲ ﻋﻤﺮ ﳛﺴﺐ ﻋﻠﻰ‬
‫ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻗﺒﻞ ﺃﻋﺪﺍﺋﻪ ﺍﻷﻟﺪﺍﺀ ﺍﳌﺎﺳﻮﻧﻴﲔ ﺑﺎﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ‪.‬‬
‫ﺇﻥ ﺍﻵﺛﺎﺭ ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﺮﻛﻬﺎ ﺭﺟﻞ ﺍﻟﻔﻜﺮ ﻭﺍﳊﺮﻛﺔ ﺍﻟﺬﻱ ﺃﻟﻘﻴﻨﺎ ﻋﻠﻰ‬
‫ﺕ ﺃﻛﺎﺩﳝﻴﺔ‪.‬‬
‫ﺣﻴﺎﺗﻪ ﻧﻈﺮﺓ ﺳﺮﻳﻌﺔ‪ ،‬ﻻ ﺯﺍﻟﺖ ﺗﻨﺘﻈﺮ ﺩﺭﺍﺳﺎ ٍ‬
‫ﻓﺮﻳﺪ ﻗﺎﻡ‪ :‬ﺍﻟﺴﲑﺓ ﺍﻟﻮﺟﻴﺰﺓ ﻟﺮﺟﻞ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺬﻭﻕ ﻭﺍﻟﺒﻴﺎﻥ ﺍﻟﻔﺮﻳﺪ ﺍﻟﻨـﺎﺩﺭ‬
‫ﺍﻟﺬﻱ ﻓﺘﺢ ﻋﻴﻨﻪ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺮﻓﺎﻧﻴﺔ ﻻﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﻛﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﺳﺘﺎﺫ ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ،‬ﻭﺍﻻﺳﺘﻄﻼﻉ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺬﻱ ﺃﻭﻗﻌﻪ ﰲ ﻗﻠﻖ ﳌﺪﺓ ﻗﺼﲑﺓ‪ ،‬ﰒ‬
‫ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺘﺼﻮﻑ ﰲ ﺃﺣﻀﺎﻥ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﺎﻻﺳﺘﻘﺎﻣﺔ ﰲ ﺍﳊﺲ ﻭﺍﻟﻔﻜﺮ‬
‫ﳎﺪﺩﹰﺍ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻧﺸﺮ ﺃﺣﺎﺳﻴﺴﻪ ﰲ ﳎﻠﱵ "ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ" ﻭ"ﺳـﺒﻴﻞ‬

‫‪٦٤‬‬
‫ﺍﻟﺮﺷـﺎﺩ"‪ ...‬ﻭﺍﻟﻘﻴﺎﻡ ﻣﺪﺓ ﺑﻮﻇﻴﻔﺔ ﻣﺪﺭﺱ ﰲ "ﺩﺍﺭ ﺍﻟﻔﻨﻮﻥ" ﻭ "ﻣﺪﺭﺳـﺔ‬
‫ﺍﻟﺴﻠﻴﻤﺎﻧﻴﺔ"‪ ...‬ﻭﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ "ﺩﺍﺭ ﺍﳊﻜﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ" )ﻫﻴﺌﺔ ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ‬
‫ﺍﻹﺳـﻼﻡ(‪ ...‬ﻭﺍﻟﺘﻌﺮﺽ ﻣﺮﺍﺕ ﺇﱃ ﺍﻟﻌﺰﻝ ﻣﻦ ﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﻹﻋﺎﺩﺓ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺇﱃ‬
‫ﺍﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻭﺍﳌﻀﺎﻳﻘﺎﺕ‪ ،‬ﻭﺍﻟﺪﻭﺍﻡ ﰲ ﻣﺴﲑﺓ ﺍﳊﻴﺎﺓ ﺑﺰﻫﺎﺀ ﺃﻟﻮﺍﻬﻧﺎ ﺫﺍﺕ‬
‫ﺍﻟﺒُﻌﺪ ﺍﻟﻌﻘﺒﻮﻱ ﺣﱴ ﻟﻘﺎﺀ ﺭﺑﻪ ﻭﻛﻤﺎ ﻳﻠﻴﻖ ﺑﺮﺟﻞ ﻓﻜﺮ ﻭﻋﻤﻞ ﺣﺮﻛﻲ‪ .‬ﺇﻥ ﻫﺬﻩ‬
‫ﺍﳊﻴﺎﺓ ﺍﳌﺒﺠﻠﺔ ﻟﻦ ﻳﺴﻌﻬﺎ ﳎﻠﺪ ﻭﺍﺣﺪ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻬﺾ ﻣﻦ ُﻳﻌّﺮﻑ ﺍﳉﻴﻞ ﺍﳉﺪﻳﺪ‬
‫ﻬﺑﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺜﻘﻔﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﻦ ﺟﻬﺔ ﺍﻣﺘﺪﺍﺩﻩ ﺍﻟﻌﻤﻴﻖ ﰲ "ﺍﻟﻮﺍﺭﺩﺍﺕ"‪،‬‬
‫ﻭﺫﻟﻚ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﻣﺎ ﻛﺘﺐ ﻭﻣﺎ ﻧُﻘﻞ ﻋﻨﻪ‪.‬‬
‫ﻣﺼﻄﻔﻰ ﺻﱪﻱ ﺑﻚ‪ :‬ﺇﻧﻪ ﺍﺑﻦ ﺍﻷﻧﺎﺿﻮﻝ ﺍﻟﻄﺎﻫﺮ ﻫﺬﺍ‪ ،‬ﻫﻮ "ﺇﻧﺴﺎﻥ ﺍﻟﻜﻔﺎﺡ"‬
‫ﺑﻜﻞ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ .‬ﻓﻨﺠﺪ "ﺷﻴﺦ ﺍﻹﺳﻼﻡ" ﻣﺼﻄﻔﻰ ﺻﱪﻱ ﺭﺟﻞ ﺍﻟﻜﻔﺎﺡ‬
‫ﻭﺍﳊﺮﻛﻴﺔ ﻣﺪﺭﺳﹰﺎ ﻭﺃﻣﻴﻨﺎ ﳌﻜﺘﺒﺔ ﺍﻟﺴﺮﺍﻱ ﻭﻣﺒﻌﻮﺛﺎ )ﻧﺎﺋﺒﹰﺎ ﰲ ﺍﻟﱪﳌﺎﻥ( ﻭﺭﺋﻴﺴﹰﺎ‬
‫ﻟﻠﺘﺤﺮﻳﺮ ﰲ ﳎﻠﺔ "ﺑﻴﺎﻥ ﺍﳊﻖ"‪ ...‬ﻭﻋﻀﻮﹰﺍ ﰲ ﻓﺮﻗﺔ )ﺣﺰﺏ( ﺍﳊﺮﻳﺔ ﻭﺍﻻﺋﺘﻼﻑ‪،‬‬
‫ﺇﱃ ﺳﺎﻋﺔ ﺗﺮﻛﻪ ﺍﻟﻮﻃﻦ ﺑﻌﺪ "ﻣﺪﺍﳘﺔ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﱄ" ﺍﳌﻌﺮﻭﻓﺔ‪ .‬ﻟﻘﺪ ﻋﻤﻞ ﺭﺟﻞ‬
‫ﺍﳊﺮﻛﺔ ﻫﺬﺍ ﰲ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﺍﻷﺧﺮﻯ ﻣﱴ ﻣﺎ ﺍﺷﺘﺪﺕ‬
‫ﺍﻟﻌﻮﺍﺻﻒ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﻭﻃﻨﻪ ﳌﻮﺍﺻﻠﺔ ﺍﻟﻜﻔﺎﺡ ﻫﻨﺎ ﻣﱴ ﻣﺎ ﺳﻨﺤﺖ ﺍﻟﻈﺮﻭﻑ‪...‬‬
‫ﻓﻴﻔﺘﺢ ﺻﺪﺭﻩ ﳋﺪﻣﺔ ﺑﻠﺪﻩ ﻛﻠﻤﺎ ﺳﻨﺤﺖ ﻟﻪ ﻓﺮﺻﺔ‪ ،‬ﻓﻴﺘﻘﻠﺪ ﻋﻀﻮﻳﺔ "ﺩﺍﺭ ﺍﳊﻜﻤﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ" ﻭ "ﺍﳌﺸﻴﺨﺔ ﺍﻹﺳﻼﻣﻴﺔ"‪ .‬ﰒ ﻳﻐﺎﺩﺭ ﺗﺮﻛﻴﺎ ﺳﻨﺔ ‪ ١٩٢٢‬ﻵﺧﺮ ﻣﺮﺓ ﺇﱃ‬
‫ﺭﻭﻣﺎﻧﻴﺎ ﻭﺇﺳﻜﺠﻪ‪ ،‬ﰒ ﻣﺼﺮ‪ ...‬ﺣﱴ ﺍﻧﻘﻀﺎﺀ ﻋﻤﺮﻩ ﺳﻨﺔ ‪ ...١٩٥٤‬ﺣﻴﺎﺓ ﺃﻣﻀﺎﻫﺎ‬
‫ﰲ ﻛﻔﺎﺡ ﻣﺮﻳﺮ ﻭﻣﻜﺎﻓﺤﺔ ﺷﺪﻳﺪﺓ‪ ...‬ﺣﻴﺎﺓ ﻣﺒﺎﺭﻛﺔ ﻷﺑﻦ ﺑﺎﺭ ﻟﻠﻮﻃﻦ ﻣﺸﺤﻮﻧﺔ‬
‫ﺑﻌﺬﺍﺏ ﺛﻘﻴﻞ ﻭﻣﺘﻘﻠﺒﺔ ﺑﲔ ﺍﻟﺼﻌﻮﺩ ﻭﺍﻟﻨـﺰﻭﻝ‪ ،‬ﺗﺼﻠﺢ ﻣﻮﺿﻮﻋﺎ ﻟﻠﻌﺪﻳﺪ ﻣﻦ‬
‫ﺭﺳﺎﻻﺕ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ‪.‬‬
‫ﺃﲪﺪ َﻧﻌﻴﻢ َﺑﺎَﺑﺎﻥ َﺯﺍ َﺩﻩ‪ :‬ﻭﻟﺪ ﰲ ﺑﻐﺪﺍﺩ‪ .‬ﺃﺑﻮﻩ ﺑﺎﺷﺎ ﻋﺜﻤﺎﱐ‪ .‬ﻬﻧﻞ ﻣﻦ ﻣﻌﺎﺭﻑ‬
‫ﺇﺳﺘﺎﻧﺒﻮﻝ ﻣﺜﻞ ﺃﻗﺮﺍﻧﻪ‪ .‬ﻣﻦ ﻣﺮﺍﺣﻞ ﺳﲑﺓ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻓﻖ‪ ،‬ﺍﻟﻐﲏ ﻭﺍﻟﻮﺍﺳﻊ ﰲ‬
‫ﻋﺎﳌﻪ ﺍﳊﺴﻲ ﻭﺍﻟﻔﻜﺮﻱ‪ :‬ﻣﺪﺭﺳﺔ "ﺳﻠﻄﺎﻧﻴﺔ" ﻏﻼﻃﺔ ﺳﺮﺍﻱ‪ ،‬ﻣﺪﺭﺳـﺔ ﺍ ﹸﳌ ﹾﻠﻜِﻴﺔ‬

‫‪٦٥‬‬
‫)ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺴﻴﺎﺳﺔ(‪ ،‬ﻓﺎﻟﺘﻌﻴﲔ ﰲ ﻗﻠﻢ ﺍﻟﺘﺮﲨﺔ ﰲ ﻭﺯﺍﺭﺓ ﺍﳋﺎﺭﺟﻴﺔ ﻭﻣﺪﻳﺮ‬
‫ﺍﻟﺘﺪﺭﻳﺴﺎﺕ ﰲ ﻭﺯﺍﺭﺓ ﺍﳌﻌﺎﺭﻑ ﻭﻋﻀﻮﻳﺔ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺮﲨﺔ ﻭﺗﺪﺭﻳﺲ ﺍﻷﺩﺏ ﰲ ﺩﺍﺭ‬
‫ﺍﻟﻔﻨﻮﻥ ﻭﻋﻤﺎﺩﺓ ﻛﻠﻴﺔ ﳌﺪﺓ ﻭﺟﻴﺰﺓ‪...‬‬
‫ﺇﻥ ﺃﲪﺪ ﻧﻌﻴﻢ ﻧﺒﻊ ﻣﻬﻢ ﺍﺭﺗﺸﻒ ﻣﻨﻪ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺘﺮﻛﻲ ﻓﻜﺮﹰﺍ ﻭﺭﻭﺣﹰﺎ‪ ...‬ﻭﺗﺮﻙ‬
‫ﻣﻦ ﺧﻠﻔﻪ ﻣﲑﺍﺛﹰﺎ ﻏﺰﻳﺮﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺮﻓﺎﻥ ﻟﻸﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪.‬‬
‫ﳏﻤﺪ ﻋﺎﻛﻒ‪ :‬ﺍﻻﺑﻦ ﺍﻟﺒﺎﺭ ﻭﺍﳌﺨﻠﺺ ﳍﺬﺍ ﺍﻟﻮﻃﻦ ﻏﲏ ﻋﻦ ﺃﻱ ﺗﻌﺮﻳﻒ‪.‬‬
‫ﹸﻛِﺘﺒَﺖ ﻋﻨﻪ ﺍﺠﻤﻟﻠﺪﺍﺕ ﻣﻦ ﺍﻷﲝﺎﺙ ﻭﲢﺪﺙ ﻋﻨﻪ ﺍﳋﻄﺒﺎﺀ‪ .‬ﻭﺳﻴﻜﺘﺐ ﻭﻳﻘﺎﻝ ﺑﻼ‬
‫ﺍﻧﻘﻄﺎﻉ ﻋﻦ ﺇﳝﺎﻧﻪ ﻭﻋﺸﻘﻪ ﻭﻓﻮﺭﺍﻥ ﻣﺸﺎﻋﺮﻩ ﻭﻋﻤﻠﻪ ﺍﳊﺮﻛﻲ ﻭﻗﻀﻴﺘﻪ ﻭﻓﻜﺮﻩ‪.‬‬
‫ﻫﻮ ﻣﻦ ﻧﻮﺍﺩﺭ ﺍﳌﺜﻘﻔﲔ ﺍﻟﺘﺮﻙ ﺍﻟﺬﻱ ﺳﺎﺣﻮﺍ ﰲ ﺍﻷﻧﺎﺿﻮﻝ ﻭﺭﻭﻡ ﺍﻳﻠﻲ )ﺍﳌﻤﺎﻟﻚ‬
‫ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﰲ ﺃﻭﺭﻭﺑﺎ( ﻭﺑﻼﺩ ﺍﻟﻌﺮﺏ‪ .‬ﻭﻛﺎﻥ ﺣﻴﺚ ﻣﺎ ﺣﻞ ﺻﻮﺗﺎ ﻟﺸﻌﺐ ﳎﻴﺪ‪،‬‬
‫ﻟﻜﻦ ﻣﻨﺘﻜﺲ ﺍﳌﺂﻝ‪ ،‬ﻣﻠﻲﺀ ﺑﺎﳊﺴﺮﺓ ﻭﺍﳍﺠﺮﺍﻥ‪ ،‬ﻭَﻧﻔﹶﺴﹰﺎ ﻳﻨﻔﺚ ﺍﻷﻧﲔ‪ ،‬ﻭﺗﻮﺟﺴﹰﺎ‬
‫ﻣﺒﺜﻮﺛﺎ ﻓﻴﻤﺎ ﺣﻮﻟـﻪ‪ .‬ﻣﻦ ﻗﻼﺋﻞ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺧﻂ ﺗﻮﺟﻬﻢ ﻬﺑﺬﺍ‬
‫ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻛﺎﻥ ﳐﻠﺼﹰﺎ ﻭﻭﻓﻴﹰﺎ ﰲ ﻣﺮﺍﺣﻞ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ‪ :‬ﺑﻴﻄﺎﺭﹰﺍ ﻭﻣﻔﺘﺸﹰﺎ‬
‫ﻭﻣﺪﺭﺳﹰﺎ ﻟﻶﺩﺍﺏ ﰲ ﺩﺍﺭ ﺍﻟﻔﻨﻮﻥ ﻭﺑﺎﺫ ﹰﻻ ﺟﻬﺪﻩ ﰲ ﻓﺮﻳﻖ "ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ" ﰒ‬
‫"ﺩﺍﺭ ﺍﳊﻜﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ"‪ ،‬ﰒ ﺧﻄﺎﺑﺎﺗﻪ ﰲ ﺳﻨﻮﺍﺕ ﺣﺮﺏ ﺍﻻﺳﺘﻘﻼﻝ‪.‬‬
‫ﻋﺎﺵ ﺍﺑﻦ ﺍﻟﻮﻃﻦ ﺫﻭ ﺍﻟﺼﻮﺕ ﺍﻟﻘﻮﻱ‪ ،‬ﺯﺍﻫﺪﹰﺍ ﻛﺰﻫﺪ ﺻﺤﺎﰊ ﺟﻠﻴﻞ‪ ،‬ﻭﺭﺣﻞ‬
‫ﺇﱃ ﺍﻟﻌﻘﱮ ﻓﻘﲑﹰﺍ‪ .‬ﻭﻫﻮ ﻳﻨﺘﻈﺮ ﺃﻳـﺎﻣـﺎ ﻋﺎﺑﻘﺔ ﺑﺎﻟﻮﻓﺎﺀ ﻣﻦ ﺍﻷﻛﺎﺩﳝﻴﲔ ﺑﺎﻟﺒﺤﺚ‬
‫ﻭﺍﻟﺘﻤﺤﻴﺺ ﻋﻦ ﺟﻮﺍﻧﺐ ﻓﻜﺮﻩ ﻭﻋﻤﻠﻪ ﺍﳊﺮﻛﻲ ﻭﻓﻨﻪ‪ ،‬ﻣﻊ ﺣﻔﻆ ﺍﻟﺸﻜﺮ‬
‫ﻟﻠﺠﻬﻮﺩ ﺍﳌﺒﺬﻭﻟﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺣﱴ ﺍﻵﻥ‪.‬‬
‫ﳏﻤﺪ ﲪﺪﻱ ﻳﺎ ِﺯﺭ‪ :‬ﻗﺎﻣﺔ ﻣﺮﻓﻮﻋﺔ ﻣﻌﻠﻮﻣﺔ ﻟﻠﻌﺎﱂ‪ .‬ﺑﻌﺪﻣﺎ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﰲ "ﺃﳌﺎﱄ"‪ ،‬ﻣﻦ ﻧﻮﺍﺣﻲ ﺍﻷﻧﺎﺿﻮﻝ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﺗﻮﺟﻪ ﺇﱃ ﺍﻟﻌﺎﺻﻤﺔ‬
‫ﺇﺳﺘﺎﻧﺒﻮﻝ "ﻹﻛﻤﺎﻝ ﺍﻟُﻨﺴَﺦ" ﺣﺴﺐ ﺍﳌﺼﻄﻠﺤﺎﺕ ﰲ ﺩﺭﺟﺎﺕ ﺍﻟﻌﻠﻢ‪ .‬ﺗﺘﻠﻤﺬ‬
‫ﻋﻠﻰ ﻳﺪ ﻣﺸﺎﻳﺦ ﺑﺼﻮﺭﺓ ﺧﺎﺻﺔ‪ ،‬ﰒ "ﺍﻣﺘﺤﺎﻥ ﺍﻟﺮﺅﻭﺱ"‪ ،‬ﰒ "ﻣﺪﺭﺳﺔ ﺍﻟﻨﻮﺍﺏ"‪،‬‬
‫ﰒ ﻣﺪﺭﺳﹰﺎ ﰲ "ﻣﺪﺭﺳﺔ ﺍﻟﻮﺍﻋﻈﲔ"‪ ...‬ﻭﻣﺮﺗﻘﻴﹰﺎ ﺇﱃ "ﺍﻟﺪﺭﺱ ﺍﻟﻌﺎﻡ"‪ .‬ﰒ ﻣﺒﻌﻮﺛﹰﺎ‬

‫‪٦٦‬‬
‫)ﻧﺎﺋﺒﹰﺎ ﰲ ﺍﻟﱪﳌﺎﻥ( ﻋﻠﻰ ﺍﺛـﺮ ﺍﳌﺸﺮﻭﻃﻴﺔ‪ ...‬ﻭﺍﻟﺘﻮﻗﻴﻊ ﻋﻠﻰ ﻓﺘﻮﻯ ﳚﻴﺰ ﺧﻠﻊ‬
‫ﺍﻟﺴـﻠﻄﺎﻥ ﻋﺒـﺪ ﺍﳊﻤﻴﺪ ﰲ ﺧﻄﺄ ﺍﺟﺘﻬﺎﺩﻱ‪ ...‬ﻭﻋﻀﻮﻳـﺔ ﺩﺍﺭ ﺍﳊﻜﻤﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ...‬ﻭﻭﺯﻳﺮﹰﺍ ﻟﻸﻭﻗﺎﻑ‪ ...‬ﻭﺍﻟﻮﻗﻮﻉ ﲢﺖ ﻃﻐﻴﺎﻥ ﳏﺎﻛﻢ ﺍﻻﺳﺘﻘﻼﻝ ﰲ‬
‫ﺍﻟﻌﻬﺪ ﺍﳉﻤﻬﻮﺭﻱ‪ ،‬ﻭﺍﻻﻧـﺰﻭﺍﺀ ﺍﻟﻄﻮﻳـﻞ ﺑﻌﺪ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻏﻀﺐ ﻫﺬﻩ ﺍﶈﻨﺔ‬
‫ﺑﻔﻠﺘﺔ ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮﺓ‪ ،‬ﰒ ﺗﺼﻨﻴﻒ ﺫﺍﻙ ﺍﻟﺘﻔﺴﲑ ﺍﻷﺷﻢ‪ .‬ﻫﺬﻩ ﺧﻄﻮﻁ ﻋﺮﻳﻀﺔ‬
‫ﻣﻨﺘﻘﺎﺓ ﻣﻦ ﺳﲑﺗﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﻌﻼﻣﺔ ﲪﺪﻱ ﻳـﺎﺯﺭ ﻣﻦ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﺒﺎﺭﺯﺓ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺘﻮﻗﻒ‬
‫ﻋﻨﺪﻫﺎ ﻣﻠﻴﺎ ﺑﺎﺳﻢ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭﻋﻤﻠﻨﺎ ﺍﳊﺮﻛﻲ‪.‬‬
‫ﺿﻞ‪ :‬ﺟﺬﻭﺭ ﻋﺎﺋﻠﺘﻪ ﰲ "ﻣﺮﻋﺶ" ﻣﻦ ﺣﻮﺍﺿﺮ ﺍﻷﻧﺎﺿﻮﻝ‪ .‬ﻟﻜﻨﻪ‬ ‫َﻧﺠﻴﺐ ﻓﺎ ِ‬
‫ﻭﺟﻴﻪ ﻣﺸﺒﻊ ﺑﺘﺮﺑﻴﺔ ﺇﺳﺘﺎﻧﺒﻮﻝ ﻭﺁﺩﺍﻬﺑﺎ‪ ،‬ﻭﻟﺪ ﻓﻴﻬﺎ ﻭﻋﺎﺵ ﻓﻴﻬﺎ ﺣﱴ ﻭﻓﺎﺗﻪ‪ .‬ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺍﳌﺪﺭﺳﺔ ﺍﻟﺒﺤﺮﻳﺔ ﻛﺎﻧﺘﺎ ﻣﻞﺀ ﺳﻨﺪﺍﻧﺘﲔ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺫﻱ ﻗﻮﺓ ﺇﻧﺒﺎﺗﻴﺔ‬
‫ﳛﺘﻀﻦ ﻫﺬﻩ ﺍﻟﻘﺎﺑﻠﻴﺔ ﺍﻟﻔﺬﺓ ﻭﻛﻮﻣﺘﲔ ﺻﻐﲑﺗﲔ ﻟﻠﻮﺛﺒﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻭﻣﻦ ﺍﳌﻨﺎﺯﻝ ﺍﻟﱵ‬
‫ﻧـﺰﳍﺎ ﰒ ﺭﺣﻞ ﻋﻨﻬﺎ ﺳﺮﻳﻌﹰﺎ‪ :‬ﻗﺴﻢ ﺍﻟﻔﻠﺴﻔﺔ ﰲ ﺩﺍﺭ ﺍﻟﻔﻨﻮﻥ‪ .‬ﻭﺳﻮﺭﺑﻮﻥ ﺑﺎﺭﻳﺲ‬
‫ﻣﻨﻔﺬ ﺻﻐﲑ ﻟﻼﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻐﺮﺏ‪ .‬ﻭﱂ ﻳﺴﺘﺴﻎ ﻭﻇﻴﻔﺔ ﻣﻔﺘﺶ ﰲ ﺍﻟﺒﻨﻚ ﻓﻜﺄﻧﻪ‬
‫ﻓﻴﻬﺎ ﺑﺎﺋﻊ ﻣﺘﺠﻮﻝ‪ ،‬ﻓﻐﺎﺩﺭﻫﺎ‪ .‬ﺃﻭﻝ ﺩﺍ ٍﺭ َﻧﻔﹶﺦ ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﻟﻔﻦ ﰲ ﻛﻞ ﺻﺪ ٍﺭ‬
‫ﻣﻮﻫﻮﺏ ﺃﻭ ﻏﲑ ﻣﻮﻫﻮﺏ ﻫﻲ ﻛﻮﻧﺴﺮﻓﺎﺗﻮﺍﺭ ﺍﻟﺪﻭﻟﺔ )ﻣﻌﻬﺪ ﻣﻮﺳﻴﻘﻰ ﺍﻟﺪﻭﻟﺔ(‬
‫ﻭﺃﻛﺎﺩﳝﻴﺔ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ .‬ﺇﻧﻪ ﺻﺎﺣﺐ ﺍﳌﺪﺭﺳـﺔ ﺍﻟﻔﻜﺮﻳﺔ‪" :‬ﺍﻟﺸﺮﻕ ﺍﻟﻜﺒﲑ"‪،‬‬
‫ﺍﳌﺴﻤﺎﺓ ﺑﺎﺳﻢ ﺍﻟﺪﻭﺭﻳﺔ ﺍﻟﱵ ﺃﺻﺪﺭﻫﺎ ﻣﺮﺍﺕ‪ ،‬ﻛﻠﻤﺎ ﻣﻨﻌﺖ ﻣﻦ ﺍﻟﺼﺪﻭﺭ ﺃﻋﺎﺩ‬
‫ﺇﺻﺪﺍﺭﻫﺎ‪ ،‬ﻭﻛﻠﻤﺎ ﺻﺪﺭﺕ ﺃﻏﻠﻘﺖ ﺑﺎﳌﻨﻊ ﻋﻦ ﺍﻟﻨﺸﺮ‪ ،‬ﺑﺈﺭﺍﺩﺓ ﻗﻮﻳﺔ ﺗﺪﻓﻌﻪ ﺇﱃ‬
‫ﺍﳌﺜﺎﺑﺮﺓ ﰲ ﺍﻟﺘﺨﻄﻴﻂ ﻟﻠﺼﺪﻭﺭ ﺃﺛﻨـﺎﺀ ﺍﳌﻨﻊ‪ .‬ﻓﻬﻮ ﺑﺎﻧﻴﻬﺎ ﻭﻣﻬﻨﺪﺳﻬﺎ ﻭﺻﺎﺣﺒﻬﺎ‬
‫ﺍﳌﺜﻘﻞ ﺑﺎﻟﻌﺬﺍﺏ ﻭﺍﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ‪ ...‬ﻭﻫﻮ ﺃﺣﺪ ﺃﻓﺬﺍﺫ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻨﺜﺮ‬
‫ﻭﻣﻬﻨﺪﺳﻲ ﺍﻟﻔﻜﺮ ﺍﳌﺴﺘﻘﺒﻠﻲ ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﺧﲑ‪ .‬ﻭﺇﻥ ﻏﻮﺻﻪ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻮﰲ‪،‬‬
‫ﻭﻋﻤﻘﻪ ﰲ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﺎ‪ ،‬ﻭﺗﻮﻗﲑﻩ ﺍﳌﺘﲔ ﰲ ﻋﻤﺮﻩ ﻛﻠﻪ ﻟﻠﺤﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺍﺣﺘﺮﺍﻣﻪ‬
‫ﺍﻟﻔﺎﺋﻖ ﻭﺗﻮﻗﲑﻩ ﺍﳌﻜﲔ ﺇﺯﺍﺀ ﺳﻴﺪ ﺍﻷﻧﺎﻡ ‪ ،‬ﻫﻲ ﻗﻄﺮﺍﺕ ﺻﻐﲑﺓ ﻣﻦ ﲝﺮﻩ ﺍﳌﻤﺘﺪ‬

‫‪٦٧‬‬
 ‫ﺇﱃ ﺍﻵﻓﺎﻕ‪ .‬ﻭﺇﻥ ﺗﻌﺮﻳﻒ ﺟﻴﻞ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺘﺮﻛﻲ ﻭﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻬﺑﺬﺍ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﻌﻤﻼﻕ ﻭﺑﺘﻮﺟﻬﺎﺗﻪ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﺃﶈﻨﺎ ﺇﱃ ﺑﻀﻊ ﻗﻄﺮﺍﺕ ﻣﻨﻬﺎ ﻫﻨﺎ‪ ،‬ﺇﳕﺎ ﻫﻮ‬
‫ﻣﻘﻴﺎﺱ ﻗﺪﺭﺍﺗﻨﺎ ﻋﻠﻰ ﺍﺳﺘﺸﻌﺎﺭ ﺍﻟﻌﻈﻤﺔ ﻋﻨﺪ ﺍﻵﺧﺮﻳﻦ‪ .‬ﺑﻞ ﺁﻣﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﻗﲑ‬
‫ﺃﻥ ﻳﺆﺳﺴﻮﺍ ﻣﻌﻬﺪﹰﺍ ﻟﺪﺭﺍﺳﺔ ﳒﻴﺐ ﻓﺎﺿﻞ‪.‬‬
‫ﺳﻠﻴﻤﺎﻥ ﺃﻓﻨﺪﻱ‪ :‬ﺳﻠﻴﻞ ﻋﺎﺋﻠﺔ ﺃﺻﻴﻠﺔ ﰲ ﺳﻠﺴﺘﺮﺓ‪ .‬ﺷﻴﺦ ﻭﺍﺑﻦ ﺷﻴﺦ‪ .‬ﻋﺎﺩ‬
‫ﺇﱃ ﺑﻠﺪﺗﻪ ﺍﻟﱵ ﻭﻟﺪ ﻓﻴﻬﺎ "ﻣﺪﺭﺳﹰﺎ" ﺑﺴﺎﺋﻖ ﺍﻟﻮﻓﺎﺀ ﺍﳋﺎﻟﺺ ﺑﻌﺪﻣﺎ ﺃﻧﻀﺞ ﻏﻨﺎﻩ‬
‫ﺍﻟﺮﻭﺣﻲ ﰲ ﺁﻓﺎﻕ ﻋﺮﻓﺎﻥ ﺍﺳﺘﺎﻧﺒﻮﻝ‪ .‬ﻭﺗﺘﻮﺳﻢ ﻋﺎﺋﻠﺘﻪ ﺍﻟﱵ ﺗﻌﻠﻖ ﻋﻠﻴﻪ ﺁﻣﺎ ﹰﻻ‬
‫ﻋﻈﻴﻤﺔ ﺧﲑﹰﺍ ﰲ ﻃﻼﺑﻪ ﺍﳌﺘﺤﻠﻘﲔ ﺣﻮﻟﻪ‪ ،‬ﻭﰲ ﺇﺧﻼﺹ ﻭﻭﻓﺎﺀ ﺃﺧﻼﺋﻪ ﻭﺇﺧﻮﺍﻧﻪ‪،‬‬
‫ﻓﺘﺮﻯ ﻓﻴﻬﻢ ﺭﺳﺎﻟﺘﻪ ﻭﻣﺴﺘﻘﺒﻠﻪ‪ ،‬ﻭﺗﺒﺘﺴﻢ ﳌﻦ ﻳﻠﺤﻖ ﻬﺑﻢ ﻣﻦ ﺑﻌﺪﻫﻢ‪.‬‬
‫ﺳﻠﻴﻤﺎﻥ ﺃﻓﻨﺪﻱ ﺭﺟﻞ ﻛﻔﺎﺡ ﻗﻞ ﻣﺜﻴﻠﻪ‪ ،‬ﳑﻦ ﻻ ﻳﻌﺮﻑ ﺍﻟﻜﻠﻞ ﰲ ﻋﻤﻠﻪ‬
‫ﺍﳊﺮﻛﻲ‪ .‬ﻓﻜﺎﻥ ﰲ ﻋﻤﺮﻩ ﻛﻠﻪ ﻣﻨﺎﻓﺤﹰﺎ ﺻﺎﺩﻗﹰﺎ ﻭﺛﺎﺑﺘﹰﺎ ﻋﻦ ﻓﻜﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ‪ .‬ﻓﻬﻮ ﺩﺍﻋﻴﺔ ﺍﻟﻜﻔﺎﺡ ﺍﻟﺸﺎﻣﻞ ﻭﻟﻴﺲ ﺍﻟﻜﻔﺎﺡ ﰲ ﺧﻂ ﺍﻟﺪﻓﺎﻉ‪ ،‬ﰲ‬
‫ﻋﺼﺮ ﺗﻌﺮﺽ ﺍﳊﺲ ﻭﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﺇﱃ ﻫﺰﺍﺕ ﻣﺘﻜﺮﺭﺓ‪ ...‬ﻓﻨﻘﺶ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻜ َﺮ‬
‫ﺍﻟﺪﻳﲏ ﻣﻊ ﺍﳊﺲ ﺍﻟﺘﺎﺭﳜﻲ ﰲ ﻧﺴﻴﺞ ﺃﺭﻭﺍﺣﻨﺎ ﻧﻘﻮﺷﹰﺎ ﺑﺪﻳﻌﺔ‪ ...‬ﻭﺍﺟﺘﻬﺪ ﰲ‬
‫ﺇﺷﺒﺎﻉ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﺃﺻﻮﻝ ﻭﺟﻮﺩﻧﺎ ﺑﺎﻟﺪﻭﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻣﺴﺎﻛﻦ ﺍﻟﻄﻠﺒﺔ ﻭﺑﻴﻮﺕ‬
‫ﺍﻹﻗﺎﻣﺔ ﰲ ﻛﻞ ﺃﳓﺎﺀ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻠﻢ ﻳ ِﻦ ﻭﱂ ﻳﻔﺘﺮ ﻋﻦ ﻏﺎﻳﺘﻪ ﻫﺬﻩ ﻭﺭﺳﺎﻟﺘﻪ ﺣﱴ‬
‫ﺭﺣﻴﻠﻪ ﺇﱃ ﺣﻴﺚ ﻳﻄﲑ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ‪.‬‬
‫ﻭﻟﺴﺖ ﺃﺯﻋﻢ ﺃﻥ ﺃﺳﻄﺮﹰﺍ ﺃﻭ ﺻﻔﺤﺎﺕ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺭﺟﻞ ﺍﳊﺮﻛﺔ‬
‫ﺍﻟﻌﻈﻴﻢ ﻫﺬﺍ‪ ...‬ﺑﻞ ﻭﻻ ﺍﺠﻤﻟﻠﺪﺍﺕ ﻣﻦ ﺍﻟﻜﺘﺐ ﺗﺴﺘﻄﻴﻊ ﺍﻹﻳﻔﺎﺀ ﲝﻖ ﺇﻧﺴﺎﻥ ﺍﻟﺮﻭﺡ‬
‫ﻭﺍﳌﻌﲎ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺯﺍﻥ ﺃﺭﺟﺎﺀ ﺍﻟﺒﻼﺩ ﻣﻦ "ﺃﺩﺭﻧﺔ" ﺇﱃ "ﺃﺭﺩﻫﺎﻥ" ﺑﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻭﰲ ﻣﺪﺓ ﻗﺼﲑﺓ‪ ،‬ﻭﺭﺍﻏﻤﹰﺎ ﺃﻧﻒ ﺍﻟﻌﻮﺍﺋﻖ‪ .‬ﻓﻨﻔﺘﺢ ﻫﻨﺎ ﻭﻟﻴﺠﺔ ﺿﻴﻘﺔ‪،‬‬
‫ﻭﻧﺄﻣﻞ ﺃﻥ ﻳﺘﻮﺳﻊ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﺍﻷﻛﺎﺩﳝﻴﻮﻥ ﺍﳌﻨﺸﺮﺣﻮﻥ ﺑﺎﳌﻌﺎﱐ‪ ،‬ﻓﻴﻔﺘﺤﻮﺍ‬
‫ﺍﻷﺑﻮﺍﺏ ﻋﻠﻰ ﻣﺼﺎﺭﻳﻌﻬﺎ ﰲ ﺗﺪﻗﻴﻖ ﺭﺳﺎﻟﺔ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻔﺬﺓ ﻭﻋﻤﻠﻪ‬
‫ﺍﳊﺮﻛﻲ ﻭﻓﻜﺮﻩ ﻭﻓﻠﺴﻔﺔ ﺧﺪﻣﺘﻪ‪.‬‬

‫‪٦٨‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻧﻔﻜﺮ ﰲ ُﻣَﻨﻮّﺭﻱ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻫﻞ ﳝﻜﻦ ﺃﻥ‬
‫ﻻ ﻧﺘﺬﻛﺮ ﻧﻮﺭﺍﻟﺪﻳﻦ ﻃﻮﲜﻲ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺎﺿﻮﻝ ﺫﺍ ﺍﻟﻌﻘﻞ ﺍﻟﻮﻟﻮﺩ ﻭﺇﻧﺴﺎﻥ ﺍﻟﻌﺸﻖ‬
‫ﻭﺍﳊﻤﺎﺱ ﻣـﻊ ﺍﻟﺘﺤﻔﻆ ﻋﻦ ﺑﻌﺾ ﻣﻄﺎﻟﻌﺎﺗﻪ ﺍﻟﱵ ﻻ ﺗﻨﺴﺠﻢ ﻣﻊ ﻣﻌﺎﻳﲑﻧﺎ‬
‫ﺍﻷﺳﺎﺳﻴﺔ‪ ...‬ﻭﻻ ﻧﻠﺘﻔﺖ ﺟﻴﺪﹰﺍ ﺇﱃ ﺳـﺰﺍﺋﻲ ﻗﺎﺭﻩ ﻗﻮﺝ‪ ،‬ﺍﻟﻌﻘﻞ ﺍﳌﻤﻴﱠﺰ ﻭﺍﻟﻔﻜﺮ‬
‫ﺍﻟﻌﻤﻴﻖ‪ ،‬ﺍﳌﻨﺘﻈﺮ ﻹﻓﺮﺍﺥ ﺍﻟﺒﻴﻮﺽ ﺑﺼﱪ ﺣﻮﺍﺿﻦ ﺍﻟ ﹸﻘﻦّ‪ ،‬ﺍﳍﺎﺩﺉ ﻫﺪﻭﺀ ﺍﳌﺮﺟﺎﻥ‬
‫ﻋﻠﻰ ﺁﻻﻡ ﺟﺮﺍﺣﻪ ﺍﻟﺪﺍﻣﻴﺔ ﰲ ﺳﲑﻩ ﺍﳌﺘﻮﺍﺻﻞ‪ ،‬ﺷﺎﻋﺮ ﺍﻟﻌﺼﺮ ﻭﻧﺎﺛﺮﻩ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ‬
‫ﺳﻴﻘﺮﺅﻩ ﺃﺑﻨﺎﺀ ﺍﻷﺟﻴﺎﻝ ﺍﻵﺗﻴﺔ ﰲ ﺷﻐﻒ‪ ...‬ﺃﻭ ﻻ ﻧﺘﻮﺟﻪ ﺑﺎﻟﺸﻜﺮ ﻭﺍﻻﻣﺘﻨﺎﻥ ﺇﱃ‬
‫ﺃﺳﻌﺪ ﺃﻓﻨﺪﻱ‪ ...‬ﺃﻭ ﻻ ﻧﺴﺘﺸﻌﺮ ﺍﻟﻮﻗﺎﺭ ﺃﻣﺎﻡ ﺳـﺎﻣﻲ ﺃﻓﻨﺪﻱ‪ ،‬ﺃﻭ ﻻ ﻧﺘﺤﺴﺲ‬
‫ﺍﻟﻌﺸﻖ ﻭﺍﳊﻤﺎﺱ ﻭﺍﳊﺮﻛﻴﺔ ﰲ ﻣﻌﺎﱄ ﻣﺴﻠﻚ ﺍﳋﺪﻣﺔ ﳊﻀﺮﺓ ﺍﻷﺭﻭﺍﺳﻲ‪ ،‬ﻭﻋﻠﻲ‬
‫ﺣﻴﺪﺭ ﺃﻓﻨﺪﻱ‪ ،‬ﻭﳏﻤﺪ ﺯﺍﻫﺪ ﻗﻮﻃﻘﻮ‪ ،‬ﻭﺇﻣﺎﻡ "ﺃﻟﻮﺍﺭ"‪ ،‬ﻭﺷﻴﺦ َﺳْﻴﺪﺍ "ﺳﺮﺩﻫﻞ"‪،‬‬
‫ﻭﳏﻤﺪ ﺭﺍﺷﺪ ﺃﻓﻨﺪﻱ ﻣﻦ "ﻣﻨـﺰﻝ"‪ ...‬ﰒ ﻫﻞ ﻳﻌﻘﻞ ﺃﻥ ﻻ ﻧﺬﻛﺮ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‬
‫ﺍﻟﻨﻮﺭﺳﻲ ﺧﺎﺻﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﻠﺐ ﳐﻄﻄﺎﺕ ﺩﻧﻴﺎ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳊﺎﺩ ﺭﺃﺳﹰﺎ ﻋﻠﻰ‬
‫ﻋﻘﺐ ﺑﺈﳝﺎﻧﻪ ﻭﻓﻜﺮﻩ ﻭﻋﻤﻠﻪ ﺍﳊﺮﻛﻲ ﺍﳌﺪﻫﺶ؟‬
‫ﻟﻘﺪ ﻛﺘﺐ ﻭﻗﻴﻞ ﻋﻨﻪ ﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ‪ .‬ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻳﺘﺤﺪﺙ ﻋﻨﻪ‪ .‬ﻭﻫـﻮ ﻣﻦ‬
‫ﺍﻷﻭﺍﺋﻞ ﺍﻟﺬﻳـﻦ ﳛﻮﺯﻭﻥ ﻋﻠﻰ ﺃﻛﺜﺮ ﻋﺪﺩ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﰲ ﺍﻟﻌﺎﱂ ﻭﺑﻠﻐﺎﺕ ﻋﺪﻳﺪﺓ‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﻻ ﳒﺪ ﺿﺮﻭﺭﺓ ﻣﻠﺤﺔ ﻟﻠﺘﻌﺮﻳﻒ ﺑﻪ‪ ،‬ﻓﻨﻜﺘﻔﻲ ﺑﺈﺩﺭﺍﺝ ﻣﻄﺎﻟﻌﺔ ﻭﺭﺩﺕ ﰲ‬
‫)‪(١‬‬
‫ﺏ ﻟﻪ‪:‬‬
‫ﺗﻘﺪﱘ ﻛﺘﺎ ٍ‬
‫ﺑﺪﻳـﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪َ :‬ﻋﹶﻠ ٌﻢ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻔﻜﲑ ﻓﻴﻪ ﺑﺎﻋﺘﻨﺎﺀ ﻭﺗﻌﺮﻳﻔﻪ‬
‫ﻟﻺﻧﺴﺎﻧﻴﺔ ﺑﺄﲝﺎﺙ ﻣﺴﺘﻔﻴﻀﺔ‪ ،‬ﻓﻬﻮ ﺭﺟﻞ ﺍﻟﻌﺼﺮ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺃﺑﺮﺯ ﺇﳝﺎﻥ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﻣﻌﻨﻮﻳﺎﺗﻪ ﻭﻋﻤﻘﻪ ﺍﻟﻮﺟﺪﺍﱐ ﺍﻟﻔﺴﻴﺢ‪ ،‬ﻭﺑﺼﻮﺭﺓ ﺻﺎﻓﻴﺔ ﻭﻣﺆﺛﺮﺓ‪ .‬ﻭﻻ‬
‫ﳓﺴﺐ ﺃﻥ ﻣﻘﺘﺮﺑﺎﺕ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﻌﺎﻃﻔﻴﺔ ﻟﻔﻬﻢ ﺷﺨﺼﻴﺘﻪ ﻭﺃﻓﻜﺎﺭﻩ ﻣﻘﺘﺮﺑﺎﺕ‬
‫ﺳﻠﻴﻤﺔ ﳌﻌﺮﻓﺘﻪ ﻭﻣﻌﺮﻓﺔ ﺗﺮﺍﺛﻪ ﻭﺁﺛﺎﺭﻩ‪ .‬ﻓﺎﻟﻌﻮﺍﻃﻒ ﻻ ﺗﺘﺂﻟﻒ ﻣﻊ ﺟﺪﻳﺔ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﺰﺧﻢ ﺍﻟﱵ ﺃﻇﻬﺮﻫﺎ ﻭﺃﺑﺎﻬﻧﺎ ﺑﺸﺠﺎﻋﺔ ﻋﻈﻴﻤﺔ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﺁﻥ‪ .‬ﻓﻘﺪ‬

‫)‪ (١‬ﻳﺮﺍﺟﻊ ﺗﻘﺪﱘ ﻛﺘﺎﺏ "ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ" ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪.‬‬

‫‪٦٩‬‬
‫ﻋﺎﺵ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﺇﻧﺴﺎﻥ ﳏﺎﻛﻤﺔ ﻣﻨﻄﻘﻴﺔ ﻭﻋﻘﻠﻴﺔ‪ ،‬ﰲ ﻇﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﲟﻮﺍﺯﻳﻦ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﰲ ﺣﺎﻝ ﺍﻟﻌﺸﻖ ﻭﺍﳊﻤﺎﺱ ﺍﻟﻌﻤﻴﻖ‪.‬‬
‫ﺕ ﻛﺜﲑﺓ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻜﺮ‬ ‫ﻟﻘﺪ ﺩﲜﺖ ﺍﻷﻗﻼﻡ ﻛﺘﺒﺎﹰ‪ ،‬ﻭﺃﻃﻠﻘﺖ ﺍﻷﻟﺴﻦ ﺧﻄﺎﺑﺎ ٍ‬
‫ﺍﻟﻌﺎﱄ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻨﻮﺭﺳﻲ‪ ،‬ﻭﺳﻌﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻭﻓﺎﺋﻪ‪ ،‬ﻭﺇﺧﻼﺻﻪ ﻷﺧﻼﺋﻪ‪،‬‬
‫ﻭﺍﺳﺘﻌﻔﺎﻓﻪ‪ ،‬ﻭﺗﻮﺍﺿﻌﻪ‪ ،‬ﻭﳏﻮﻳﺘﻪ‪ ،‬ﻭﺍﺳﺘﻐﻨﺎﺋﻪ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻛﻞ ﺧﺼﻠﺔ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﳋﺼﺎﻝ ﺍﻟﱵ ﻳﺘﺼﻒ ﻬﺑﺎ ﻭﻳﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ ﰲ ﺭﺳﺎﺋﻠﻪ ﻣﺮﺍﺭﹰﺍ ﻭﺗﻜﺮﺍﺭﺍﹰ‪ ،‬ﺗﺴﺘﺤﻖ ﻛﺘﺎﺑﹰﺎ‬
‫ﻼ ﺑﺬﺍﻬﺗﺎ‪ .‬ﻭﻳﺸﻬﺪ ﻋﻠﻰ ﺃﺣﻮﺍﻟﻪ ﻫﺬﻩ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺃﺻﺪﻕ ﺍﻟﺸﻬﻮﺩ ﺍﻟﺬﻳﻦ‬ ‫ﻣﺴﺘﻘ ﹰ‬
‫ﺳﻌﺪﻭﺍ ﺑﺎﻟﻌﻴﺶ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺯﺍﻟﻮﺍ ﺃﺣﻴﺎﺀ ﺑﲔ ﻇﻬﺮﺍﻧﻴﻨﺎ ﻛﺄﻬﻧﻢ ﻛﺘﺐ ﺷﺎﺧﺼﺔ‬
‫ﻣﺘﺠﻮﻟﺔ‪.‬‬
‫ﻳﺒﺪﻭ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺑﺴﻴﻄﹰﺎ ﻭﻋﺎﺩﻳﹰﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻣﻈﻬﺮﻩ ﺍﳋﺎﺭﺟﻲ‬
‫ﻷﻭﻝ ﻭﻫﻠﺔ‪ .‬ﻟﻜﻨﻪ ﳜﺘﺰﻥ ﺷﺨﺼﻴﺔ ﺭﺍﺳﺨﺔ ﻗﻠﹼﻤﺎ ﺗﺘﻮﺍﻓﺮ ﰲ ﻏﲑﻩ ﺃﻭ ﰲ ﻛﻞ ﺯﻣﻦ‬
‫ﻣﻦ ﺟﻬﺔ ﺣﻴﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻭﻋﻤﻠﻪ ﺍﳊﺮﻛﻲ‪ .‬ﻓﻘﺪ ﻛﺎﻧﺖ ﺗﺼﺮﻓﺎﺕ ﻋﺎﺩﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﺇﻟﻴﻪ ﺃﻥ ﳛﺘﻀﻦ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳊﻴﻮﻳﺔ ﻟﻺﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﳝﺘﻠﺊ ﺑﻐﻀﹰﺎ‬
‫ﻭﺗﻘﺰﺯﺍ ﻭﻧﻔﻮﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻈﻠﻢ ﻭﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﳛﺎﺭﺏ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺃﻧّﻰ ﻛﺎﻥ‪،‬‬
‫ﺇﱃ ﺩﺭﺟﺔ ﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﺎﳊﻴﺎﺓ ﳍﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺑﻮﻓﺎﺋﻪ ﻭﻣﺮﻭﺀﺗﻪ ﻭﺗﺮﺣﻴﺒﻪ ﻣﺴﺘﺒﺸﺮﹰﺍ‬
‫ﺲ ﺭﺣﻴﺐ‪ ،‬ﻣﻠﺘﺰﻣﹰﺎ ﰲ ﺭﺳﺎﻟﺘﻪ ﻭﺩﻋﻮﺗﻪ ِﺑ ﹶﻔﻠﹶﻚ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺑﺎﳌﻮﺕ‪ .‬ﻋﺎﺵ ﺇﻧﺴﺎﻥ ﺣ ٍ‬
‫ﻭﺍﻟﺴﻨﺔ ﻻ ﻳﻐﺎﺩﺭﻩ‪ ،‬ﻣﺘﻠﻮﻧﺎ ﺑﺄﻟﻮﺍﻥ ﺍﶈﺎﻛﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳌﻨﻄﻖ‪ .‬ﻟﻘﺪ ﺍﺗﺼﻒ ﰲ ﻛﻞ‬
‫ﺖ ﺑﺼﻔﺘﲔ ﻇﺎﻫﺮﺗﲔ‪ ،‬ﺍﻷﻭﱃ‪ :‬ﺻﻔﺔ ﻛﻮﻧﻪ ﺭﺟـﻞ ﻭﺟﺪﺍﻥ ﺭﺣﻴﺐ‪ ،‬ﻭﻣﺜﺎﻝ‬ ‫ﻭﻗ ٍ‬
‫ﻋﺸﻖ ﻭﲪﺎﺱ ﺃﺻﻴﻞ‪ ،‬ﻭﺇﻧﺴﺎﻥ ﺷﻬﺎﻣﺔ ﻭﻣﺮﻭﺀﺓ ﻋﻈﻴﻤﺔ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺻﻔﺔ ﻛﻮﻧﻪ‬
‫ﻣﻔﻜﺮﹰﺍ ﻣﺘﻮﺍﺯﻧﺎ ﻏﺎﻳﺔ ﺍﻟﺘﻮﺍﺯﻥ‪ ،‬ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﻣﻌﺎﺻﺮﻳﻪ ﺃﺷﻮﺍﻃﹰﺎ ﰲ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺒﺼﲑﺓ‪،‬‬
‫ﻭﺻﺎﺣﺐ ﻋﻘﻞ ﺳﻠﻴﻢ ﻳﻨﺘﺞ ﺧﻄﻄﹰﺎ ﻭﺑﺮﺍﻣﺞ ﺷﺎﻣﻠﺔ‪ .‬ﻓﺎﻻﻗﺘﺮﺍﺏ ﺇﱃ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺩﻋﻮﺗﻪ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ‪ ،‬ﻣﻘﺘﺮﺏ ﻣﻬﻢ ﻟﻔﻬﻢ ﻣﺎ ﻳﻌﻨﻴﻪ ﻟﻨﺎ ﰲ ﻋﺼﺮﻧﺎ ﺍﻟﺬﻱ ﳓﻦ‬
‫ﻓﻴﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﻣﺘﺪﺍﺩﹰﺍ ﻟﺴﻠﺴﻠﺔ ﻋﻈﻤﺎﺀ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻣﻬﻤﺎ ﺗﻐﺎﺿﻰ ﺑﻌﻀﻬﻢ ﺃﻭ ﺗﻨﺎﺳﻰ‪ ،‬ﻓﻘﺪ ﻟﻘﻲ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻗﺒﻮ ﹰﻻ ﺑﺄﻧﻪ ﻣﻔﻜﺮ‬

‫‪٧٠‬‬
‫ﻭﻛﺎﺗﺐ ﺑ ّﺰ ﺃﻗﺮﺍﻧﻪ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻟﻪ‪ ،‬ﻭﺻﺎﺭ ﺭﺍﺋﺪﹰﺍ ﻭﺗﺮﲨﺎﻧﺎ ﳉﻤﻬﻮﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻜﻨﻪ ﱂ‬
‫ﻳﺼﺐ ﺑﺎﻟ ُﻌﺠُﺐ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﱂ ﳝﻞ ﺇﱃ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﱂ ﻳﻘﺮﺏ ﻣﻨﻪ ﺍﻟ ِﻜْﺒﺮ‪.‬‬
‫ﻓﻤﻦ ﺑﻴﺎﻧﺎﺗﻪ ﺍﻟﺬﻫﺒﻴﺔ ﻗﻮﻟﻪ‪" :‬ﺍﻟﺸﻬﺮﺓ ﻋﲔ ﺍﻟﺮﻳﺎﺀ ﻭﻋﺴﻞ ﻣﺴﻤﻮﻡ ﳝﻴﺖ ﺍﻟﻘﻠﺐ"‪.‬‬
‫ﻟﻘﺪ ﺩﺧﻞ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﳌﻌﺎﱂ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﻛﻠﻪ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺍﳊﺎﺿﺮ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺮﺗﻘﻮﻥ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻴﺎ ﰲ ﺳﻠﻢ ﺍﻟ ﹸﻜﺘّﺎﺏ ﺍﳌﺸﻬﻮﺭﻳﻦ ﻭﺍﳌﻘﺮﻭﺀﺓ‬
‫ﻛﺘﺒﻬﻢ ﺑﺸﻐﻒ ﰲ ﻛﻞ ﻭﺳﻂ ﻭﺯﻣﺎﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﺬﺑﻞ ﻏﺼﻦ ﺟﺪﻬﺗﻢ‪.‬‬
‫ﺇﻥ ﻣﺼﻨﻔﺎﺕ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻛﻠﻬﺎ ﲦﺮﺓ ﺟﻬﺪ ﺟﺎ ٍﺩ ﻭﺩﺅﻭﺏ ﻣﻦ ﺃﺟﻞ ﺗﻮﺿﻴﺢ‬
‫ﻣﺴﺎﺋﻞ ﻭﻣﺸﻜﻼﺕ ﻣﻌﺮﻭﺿﺔ ﻋﻠﻰ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﺻﻨﻔﺖ ﻓﻴﻪ ‪-‬‬
‫ﺇﺫﺍ ﺃﻃﻠﻠﻨﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ‪ .-‬ﻓﻤﻦ ﺑﲔ ﺳـﻄﻮﺭﻫﺎ ﻳﻨﺒﻌﺚ ﺻﻮﺕ‬
‫ﻼ ﻭﺷﻮﻗﹰﺎ‬
‫ﺍﻷﻧﺎﺿﻮﻝ‪ ،‬ﰒ ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﺣﻴﻨﹰﺎ ﻧﺸﻴﺠﹰﺎ ﻭﳓﻴﺒﺎﹰ‪ ،‬ﻭﺣﻴﻨﺎ ﺃﻣ ﹰ‬
‫ﻭﻃﺮﺑﺎ‪ .‬ﻭﻟﺌﻦ ﻛﺎﻥ ﺍﻟﻨﻮﺭﺳﻲ ﻗﺪ ﻭﻟﺪ ﰲ ﻗﺮﻳﺔ ﻗﺼﻴﺔ ﻣﻦ ﺃﺻﻘﺎﻉ ﺷﺮﻗﻲ ﺍﻟﺒﻼﺩ‪،‬‬
‫ﻓﺈﻧﻪ ﺃﺣﺲ ﰲ ﻧﻔﺴﻪ ﲟﺸﺎﻋﺮ ﺍﺑﻦ ﺍﻷﻧﺎﺿﻮﻝ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﺗﻨﻔﺲ ﻣﺸﺎﻋﺮﻧﺎ ﻭﺃﺣﺎﺳﻴﺴﻨﺎ‬
‫ﻼ ﰲ ﻛﻞ ﻭﻗﺖ ﻭﺯﻣﺎﻥ‪،‬‬ ‫ﻛﺴﻴﺪ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﻭﺍﺣﺘﻀﻦ ﺍﻟﻮﻃﻦ ﲨﻌﹰﺎ ﻭﻛ ﹰ‬
‫ﺑﺸﻔﻘﺔ ﺭﺣﻴﺒﺔ ﻭﺧﻠﻮﺹ ﺷﺎﺧﺺ ﻭﻃﺮﻱ‪.‬‬
‫ﻟﻘﺪ ﺃﺭﺷﺪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺇﻧﺴﺎﻧﻨﺎ ﺍﳌﺘﺮﻧﺢ ﺑﺮ ّﺟ ٍﺔ ﺗﺼﻴﺒﻪ ﺑﻌﺪ ﺭﺟّﺔ‪ ،‬ﺇﱃ ﺍﻟﺴﺒﻞ‬
‫ﺍﳌﻮﻓﻴﺔ ﺇﱃ ﻧﺒـﻊ "ﺍﳋﻀﺮ"‪ ،‬ﻭﻧﻔﺦ ﰲ ﲨﻮﻉ ﺍﻟﺒﺸﺮ ﻫـﻮﺍﺀ "ﺍﻻﻧﺒﻌﺎﺙ ﺑﻌﺪ‬
‫ﺍﳌﻮﺕ"ﺃﻳﻨﻤﺎ ﺭﺣﻞ ﻭﺣﻂﹼ‪ ،‬ﰲ ﺯﻣﺎﻥ ﺷﺆﻡ ﺃﻭﻗﻊ ﺍﻟﻔﻜﺮ ﺍﳌﺎﺩﻱ ﻓﻴﻪ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻔﻜﺮﻳﺔ‬
‫ﰲ ﺗﺸﺘﺖ ﺍﳍﺮﺝ ﻭﺍﳌﺮﺝ‪ ،‬ﻭﺟﻦ ﻓﻴﻪ ﺟﻨﻮﻥ ﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﻌﺎﱂ ﰲ ﺃﺳﻮﺃ‬
‫ﺃﻳﺎﻡ ﺍﻟﻀﻴﺎﻉ ﻭﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﶈﻦ‪ .‬ﻭﺫﻟﻚ ﲟﺼﻨﻔﺎﺗﻪ ﺍﻟﱵ ﺗﻔﻮﺡ ﻣﻨﻬﺎ ﻧﻔﺤﺎﺕ‬
‫ﺍﻹﳝﺎﻥ ﻭﺍﻷﻣﻞ‪ .‬ﻟﻘﺪ ﺍﺳﺘﺸﻌﺮ ﻭﺷﺨﺺ ﺍﻟﺪﺍﺀ ﺍﻷﻋﻈﻢ ﻗﺒﻠﻨﺎ ﻭﻗﺒﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎﹰ‪،‬‬
‫ﺃﻻ ﻭﻫﻮ ﺍﻟﻔﻮﺿﻰ ﺍﻟﻨﺎﺷـﺌﺔ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳊﺎﺩ‪ ،‬ﻓﺘﺼﺪﻯ ﳍﺎ‪ .‬ﻟﻘﺪ ﻧﻔﺚ ﰲ‬
‫ﺇﻧﺴﺎﻧﻨﺎ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻭﺑﺎﺀ ﺍﻟﻌﺼﺮ ﻫﺬﺍ‪ ...‬ﻭﻛﺎﻓﺢ ﰲ ﺳﺒﻴﻞ‬
‫ﺫﻟﻚ ﻛﻔﺎﺣﹰﺎ ﻓﻮﻕ ﻃﺎﻗﺔ ﺍﻟﺒﺸﺮ‪ .‬ﻛﺎﻥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﰲ ﺃﻭﻋﻰ ﺣﺎﻻﺕ ﺍﻹﺩﺭﺍﻙ‬
‫ﻟﻮﺍﺟﺒﺎﺗﻪ ﺍﳌﻠﻘﺎﺓ ﻋﻠﻰ ﻋﺎﺗﻘﻪ‪ ،‬ﻋﻨﺪﻣﺎ ﺟﺎﻬﺑﻪ ﻋﺎﱂ ﻳﻨﺸﺞ ﰲ ﲪﻰ ﺛﻘﻴﻠﺔ ﺍﻟﻮﻃﺄﺓ‪.‬‬

‫‪٧١‬‬
‫ﻼ ﺃﺛﻘﻞ ﻣﻦ ﺟﺒﻞ "ﻗﺎﻑ"‪ ،‬ﺃﺣﲎ ﻇﻬﺮﻩ ﰲ ﻏﺎﻳﺔ ﺣﺎﻝ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ‬ ‫ﻓﻠﻤﺎ ﲪﻞ ﲪ ﹰ‬
‫ﻭﺍﶈﻮﻳﺔ‪ ،‬ﻭﰲ ﺍﺳﺘﺤﻴﺎﺀ‪ .‬ﻭﻟﻜﻦ ﰲ ﻏﺎﻳﺔ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ﻟﻠﺤﻖ ﺗﻌﺎﱃ ﻭﻏﻨﺎﻩ‬
‫ﺍﻟﻼﻬﻧﺎﺋﻲ‪.‬‬
‫ﻓﺈﻥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ‪-‬ﻭﺑﺄﺩﺍﺋﻪ ﻛﺎﻟﻄﺒﻴﺐ ﺍﳊﺎﺫﻕ‪ -‬ﺫﻛﹼﺮﻧﺎ ﲨﻴﻌﹰﺎ ﺑﺎﻟﺰﻧـﺰﺍﻧﺎﺕ‬
‫ﺍﻟﱵ ﰲ ﺩﻭﺍﺧﻠﻨﺎ ﻭﺃﻧﻮﺍﻉ ﺍﶈﻜﻮﻣﻴﺎﺕ ﰲ ﺃﺭﻭﺍﺣﻨﺎ‪ ،‬ﻭﺟﺮﺍﺋﻤﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺗﻘﻴﻴﺪ‬
‫ﺫﻭﺍﺗﻨﺎ ﺑﺄﻧﻔﺴﻨﺎ‪ ،‬ﻭﻧﻔﺦ ﰲ ﻗﻠﻮﺑﻨﺎ ﺍﳌﺸﺘﺎﻗﺔ ﺇﱃ ﺍﻟﻌﻠﻮﻳﺎﺕ ﺃﻧﻔﺎﺳﹰﺎ ﻣﺘﻮﺍﻟﻴﺔ ﺑﺘﺤﺮﻳﻚ‬
‫ﺟﻮﺍﻧﺒﻨﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳋﺎﻣﺪﺓ ﻣﻦ ﻋﺎﳌﻨﺎ ﺍﻟﺮﻭﺣﻲ ﻭﺣﻴﺎﺗﻨﺎ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ‪ ،‬ﻭﻧﺸﺮ ﺃﻣﺎﻡ‬
‫ﺍﻷﻧﻈﺎﺭ ﻋﻼﻗﺎﺗﻨﺎ ﺍﻟﻮﻃﻴﺪﺓ ﺍﳌﻐﺰﻯ ﺑﺎﻷﺧﺮﻭﻳﺎﺕ‪ ،‬ﻭﺻﺐ ﻓﻮﻕ ﺭﺅﻭﺳﻨﺎ ﲨﻴﻊ‬
‫ﺲ ﺳﻮﺩ ﺳﻴﻖ ﺍﻟﺒﺸﺮ ﻓﻴﻬﺎ ﺇﱃ‬ ‫ﻭﺍﺭﺩﺍﺕ ﺍﻟﺘﻜﺎﻳﺎ ﻭﺍﻟﺰﻭﺍﻳﺎ ﻭﺍﳌﺪﺍﺭﺱ‪ ...‬ﰲ ﺃﻳﺎﻡ ﳓ ٍ‬
‫ﺍﻹﳊﺎﺩ ﺑﺎﻻﺳﺘﻐﻼﻝ ﺍﻟﺴﻲﺀ ﻟﻠﻔﻨﻮﻥ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﺗﻌﺮﺿﻮﺍ ﺇﱃ "ﻏﺴﻴﻞ ﺍﻟﺪﻣﺎﻍ"!‬
‫ﺑﺎﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﺃﹸﺑﻌﺪ ﺍﳌﺘﺼﺪﻭﻥ ﳍﺬﻩ ﺍﻟﺴﻠﺒﻴﺎﺕ ﰲ ﺍﻟﺒﻼﺩ ﻧﻔﻴﹰﺎ ﻭﺗﻐﺮﻳﺒﺎﹰ‪ ،‬ﻭﺃﺷﻴﻊ ﰲ‬
‫ﺃﺭﺟﺎﺀ ﺍﻟﺒﻼﺩ ﺃﺷﺪ ﺍﳋﻴﺎﺭﺍﺕ ﺍﳌﺨﺠﻠﺔ‪ ،‬ﻭﺍﻟﺒﺎﻋﺚ ﻟﻠﺤﲑﺓ ﺃﻥ ﻛﻞ ﺫﻟﻚ ﺟﺮﻯ‬
‫ﺑﺎﺳﻢ ﺍﻟﺘﺤﻀﺮ "ﻭﺍﻟﻌﺼﺮﻧﺔ"‪ ،‬ﺣﱴ ﻏﺪﺕ "ﺍﻟﻌﺒﺜﻴﺔ" )‪ (Nihilism‬ﺳﺤﺮ ﺍﻟﻌﺼﺮ‬
‫ﺍﻟﺴﺎﺭﻱ ﻛﺎﻟﻨﺎﺭ ﰲ ﺍﳍﺸﻴﻢ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻗﺪ ﺻـﺎﺭ ﺍﻟﻨﻮﺭﺳـﻲ ﻃﺒﻴﺒﹰﺎ ﺣﻜﻴﻤﺎﹰ‪ ،‬ﻣﻔﻜﺮﺍﹰ‪ ،‬ﻭﺑﺎﺣﺜﺎ ﻋﻦ ﺍﳊﻠﻮﻝ‪،‬‬
‫ﻭﻓﺎﺣﺼﹰﺎ ﻭﻣﺸﺨﺼﺎﹰ‪ ،‬ﰒ ﻭﺍﺻﻔﹰﺎ ﺩﻭﺍﺀ ﻫﺬﻩ ﺍﻷﻣﺮﺍﺽ‪ ،‬ﻟﺰﻣﻦ ﺍﻟﻔﱳ ﻭﺍﳍﺮﺝ‪ ،‬ﻛﺎﻥ‬
‫ﺴﻠﱠﻂ ﻋﻠﻴﻪ‬‫ﺍﻟﺸﻌﺐ ﻓﻴﻪ ﻳﻌﻴﺶ ﲪﻰ ﺍﻟﻀﻌﻒ ﺍﻟﻔﻜﺮﻱ ﻭﺍﳍﻤﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭُﻳ َ‬
‫ﻣﺌـﺎﺕ ﺍﳊﻮﺍﺩﺙ ﺍﳌﺮﻋﺒﺔ ﰲ ﺃﳓﺎﺀ ﺍﻟﻮﻃﻦ ﻛﺎﻓﺔ‪ ،‬ﻭﻳﺌﻦ ﲢﺖ ﺭﻛـﺎﻡ ﺍﻟﻘﻴﻢ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳌﹼﻠﻴّﺔ ﺍﻟﱵ ﻬﺗﺪﻣﺖ ﻓﻮﻕ ﺭﺃﺳﻪ‪ .‬ﻓﻬﻮ ﺭﺟﻞ ﻋﺎﺵ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﻣﺸﺪﻭﺩﹰﺍ‬
‫ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻣﻔﻜﺮﺍﹰ‪ ،‬ﻣﻘﺪﻣﹰﺎ ﺍﳊﻠﻮﻝ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﺪﻭﻟﺔ ﻭﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﺳﺎﻋﻴﹰﺎ ﰲ ﺗﻠﻘﲔ ﻫﺬﺍ‬
‫ﺍﻟﺸﻌﺐ ﺍﺠﻤﻟﻴﺪ ﻟﻜﻦ ﺍﻟﻔﻘﲑ ﺣﻈﺎﹰ‪ ،‬ﻭﻫـﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺸﺎﳐﺔ ﻟﻜﻦ ﺍﻵﻓﻠﺔ ﻃﺎﻟﻌﺎﹰ‪،‬‬
‫ﺩﺭﻭﺱ ﻣﺎﺿﻴﻪ ﺍﻟﺮﺣﻴﺐ ﻭﺍﻟﻐﲏ‪ ،‬ﺇﺫ ﻳﺮﻯ ﺣﲑﺓ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺴﻜﻴﻨﺔ ﺍﳌﻀﻄﺮﺑﺔ ﻗﻠﻘﹰﺎ‬
‫ﲢﺖ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻨﻜﺒﺎﺕ ﺍﳌﻬﻮﻟﺔ ﺍﻟﱵ ﺃﻋﺪﻬﺗﺎ ﺍﻟﺴﻨﻮﻥ ﺍﻟﺴﻮﺩ ﺍﻟﻄﻮﻳﻠﺔ ﻭﺟﻬﺰﻬﺗﺎ‬
‫ﳍﺎ‪ ،‬ﻓﺘﺘﺨﺒﻂ ﰲ ﻭﺩﻳـﺎﻥ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺸﻚ‪ ،‬ﻭﻛﻠﻤﺎ ﺃﺭﺍﺩﺕ ﺍﳋﻼﺹ‬

‫‪٧٢‬‬
‫ﺩﻓﻨﺖ ﻧﻔﺴﻬﺎ ﰲ ﺃﻭﺣﺎﻝ ﺃﺯﻣﺎﺕ ﺃﻋﻤﻖ‪ ...‬ﻳﺮﻯ ﺣﲑﻬﺗﺎ‪ ،‬ﻭﻳﺴﺘﺸﻌﺮﻫﺎ‪ ،‬ﻭﻳﺼﻐﻲ‬
‫ﺇﱃ ﺻﻮﺕ ﻣﺎ ﻳﺮﺍﻩ ﻭﻣﺎ ﻳﺴﺘﺸﻌﺮﻩ‪.‬‬
‫ﺳﺎﺡ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﰲ ﺃﺭﺟﺎﺀ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺒﻼﺩ ﻣﻨﺬ ﻋﻬﺪ ﺍﻟﺪﻭﻟـﺔ ﺍﻟﻌﻠﻴﺔ‬
‫ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﲟﺪﻬﻧﺎ ﺍﻟﻜﺒﲑﺓ ﺃﻭ ﻗﺮﺍﻫﺎ ﺍﻟﻘﺎﺻﻴﺔ‪ ،‬ﻭﺑﻨﻮﺍﺣﻴﻬﺎ ﺍﻟﱵ ﺗﻌﺞ ﺑﺎﻟﺒﺸﺮ ﺃﻭ‬
‫ﻣﻨﺎﻃﻘﻬﺎ ﺍﻟﻘﻠﻴﻠﺔ ﺃﻧﻔﺴﺎﹰ‪ ،‬ﻓﺮﺃﻯ ﺣﻴﺜﻤﺎ ﺣﻞ ﺳﺮﻳﺎﻥ ﺍﳉﻬﻞ ﰲ ﺍﻟﻨﺎﺱ ﻭﺗﻀﻮﺭﻫﻢ ﰲ‬
‫ﺍﻟﻔﻘﺮ ﻭﺣﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻬﻧﺸﻬﻢ ﻭﺇﻓﻨﺎﺀﻫﻢ ﻟﺒﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺘﻔﺮﻕ‪،‬‬
‫ﻓﺨﺎﻑ ﻭﺫﻋﺮ‪ .‬ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺸﺤﻦ ﺗﻠﻚ ﺍﳉﻤﻮﻉ ﺍﻟﺘﻌﻴﺴﺔ ﺑﺮﻭﺡ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ‬
‫ﻣﻔﻜﺮﹰﺍ ﻭﺍﻋﻴﹰﺎ ﺑﺄﺣﻮﺍﻝ ﺍﻟﻌﺼﺮ‪ .‬ﻭﺍﻟﺘﻔﺖ ﺇﱃ ﻣﻌﻀﻠﺔ ﺍﻟﻔﻘﺮ ﻭﺍﳊﺎﺟﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ‪.‬‬
‫ﻭﲝﺚ ﻋﻦ ﺣﻠﻮﻝ ﺍﻟﺘﻔﺮﻕ ﻭﺻـﺎﺭ ﺩﺍﻋﻴﺔ ﻳﺘﻨﻔﺲ ﻭﺣﺪﺗﻨﺎ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﺑﻼ‬
‫ﺗﻮﺍﻥ‪ ...‬ﻭﱂ ﻳﺘﺮﻙ ﺷﻌﺒﻨﺎ ﻭﺣﻴﺪﹰﺍ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺼﻴﺒﺔ ﺍﻟﻜﺄﺩﺍﺀ‪.‬‬
‫ﻛﺎﻥ ﻳﻨﺎﺩﻱ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ ﺣﻴﺜﻤﺎ ﺣﻞ‪" :‬ﺳﻮﻑ ﺗﺆﻭﻝ ﺃﻣﺮﺍﺿﻨﺎ ﺇﱃ ﺃﺳﻘﺎﻡ‬
‫ﻣﺰﻣﻨﺔ‪ ،‬ﻭﺟﺮﺍﺣﻨﺎ ﺇﱃ ﻋﻄﺐ ﻻ ﻳﱪﺃ‪ ،‬ﺇﻥ ﱂ ﻧﺒـﺎﺩﺭ ﻣﻨﺬ ﺍﻵﻥ ﺇﱃ ﻣﻌﺎﳉﺔ ﻋﻠﻠﻨﺎ‪،‬‬
‫ﻭﺿﻤﺎﺩ ﺟﺮﺍﺣﻨﺎ ﻋﻠﻰ ﺃﻳﺪﻱ ﺣﻜﻤﺎﺀ ﺣﺎﺫﻗﲔ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﺗﺸﺨﻴﺺ ﻋﻠﻠﻨﺎ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﻭﺣﻞ ﻋﻘﺪ ﻣﺸﻜﻼﺗﻨﺎ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻛﻠﻬﺎ‪،‬‬
‫ﺣﱴ ﻻ ﻧﻘﻊ ﰲ ﻣﻀﺎﻳﻘﺎﺕ ﺗﺴﺤﺒﻨﺎ ﻛﻞ ﻳﻮﻡ ﺇﱃ ﺍﳌﻬﺎﻭﻱ ﺍﻟﺸﻨﻴﻌﺔ ﺍﻟﱵ ﲤﻀﻎ‬
‫ﻭﺟﻮﺩﻧﺎ ﻭﻬﺗﺰ ﻛﻴﺎﻧﻨﺎ ﻣﻦ ﺍﻷﺳﺎﺱ"‪.‬‬
‫ﻓﺎﻟﻨﻮﺭﺳﻲ ﻳـﺮﻯ ﻣﺼﺪﺭ ﺍﳌﻔﺎﺳﺪ ﻛﻠﻬﺎ ‪-‬ﺑﺎﻷﻣﺲ ﻛﻤﺎ ﺍﻟﻴﻮﻡ‪ -‬ﰲ ﺍﳉﻬﻞ‬
‫ﻭﺍﻟﻔﻘﺮ ﻭﺍﻟﺘﻔﺮﻕ‪ .‬ﺍﳉﻬﻞ ﻫﻮ ﺃﻭﻝ ﺍﻷﺳﺒﺎﺏ ﳌﺂﺳﻴﻨﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻘﺪﻣﺔ‬
‫ﺍﻟﺪﻭﺍﻋﻲ ﺇﱃ ﺑﺆﺳﻨﺎ ﺍﻟﺴﺎﺋﺪ ﻓﻼ ﺷﺒﻬﺔ ﰲ ﺃﻥ ﺃﻋﻈﻢ ﻣﺼﺎﺋﺒﻨﺎ ‪-‬ﺃﻣﺲ ﻭﺍﻟﻴﻮﻡ‪ -‬ﻫﻮ‬
‫ﺍﳉﻬﻞ ﺑﺎﷲ ﻭﺗﻨﺎﺳﻴﻨﺎ ﻟﻠﻨﱯ ‪ ‬ﻭﺗﺮﻙ ﺭﻭﺍﺑﻄﻨﺎ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﺘﻌﺎﻣﻲ ﻋﻦ ﳏﺮﻛﺎﺕ‬
‫ﺗﺄﺭﳜﻨﺎ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ .‬ﻭﻟﻘﺪ ﺟﻌﻞ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺣﻴﺎﺗﻪ ﻭﻗﻔﹰﺎ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﻫﺬﻩ‬
‫ﺍﳉﺮﺍﺛﻴﻢ ﺍﻟﻘﺎﺗﻠﺔ‪ .‬ﻓﻼ ﺟﺪﻭﻯ ‪-‬ﻋﻨﺪﻩ‪ -‬ﰲ ﺍﻧﺘﻈﺎﺭ ﺧﻼﺹ ﺍﻟﺸﻌﺐ ﻣﺎ ﱂ ﺗُﻨﻮﱠﺭ‬
‫ﲨﻮﻉ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺘﻌﻮﺩ ﺍﺠﻤﻟﺘﻤﻊ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻨﻈﻢ‪ ،‬ﻭﻣﺎ‬
‫ﱂ ﺗﻮﺻﺪ ﺍﻷﺑﻮﺍﺏ ﺑﻮﺟﻪ ﺗﻴﺎﺭﺍﺕ ﺍﻷﻓﻜﺎﺭ ﺍﳋﺎﻃﺌﺔ ﻭﺍﳌﻨﺤﺮﻓﺔ‪ .‬ﺃﻟﻴﺲ ﺍﳉﻬﻞ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻓﻚ ﺭﻭﺍﺑـﻂ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺭﻭﺍﺑﻂ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻜﺎﺋﻨﺎﺕ؟ ﻭﺑﻔﻚ‬
‫‪٧٣‬‬
 ‫ﺭﻭﺍﺑﻄﻬﻤﺎ ﺟﻌﻞ ﺃﺣﺪﳘﺎ ﻳﺘﻴﻤﹰﺎ ﰲ ﺯﻧـﺰﺍﻧﺎﺕ ﺧﻴﺎﻝ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺘﻌﺼﺒﺔ‪ ،‬ﺍﳉﺎﻫﻠﺔ‬
‫ﻷﺳﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳌﻨﺤﺒﺴﺔ ﰲ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﺟﻌﻞ ﺛﺎﻧﻴﻬﻤﺎ ﻋﺒﺜﹰﺎ ﻭﻓﻮﺿﻰ‬
‫ﻼ ﻣﻜﻌﺒﺎ‪ ،‬ﺍﻟﺒﺎﺣﺜﲔ ﻋﻦ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﳌﺎﺩﺓ‪ ،‬ﻭﺍﻟﻌﻤﲔ‬ ‫ﰲ ﺃﻳﺪﻱ ﺍﳉﺎﻫﻠﲔ ﺟﻬ ﹰ‬
‫ﲤﺎﻣﺎ ﻋﻦ ﺍﳌﻌﻨﻮﻳﺎﺕ‪ .‬ﰒ ﺃﻟﻴﺲ ﺍﳉﻬﻞ ﻫﻮ ﺍﻟﺬﻱ ﺃﺑﻜﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ﳓﻴﺒﹰﺎ‬
‫ﰲ ﻗﺒﻀﺔ ﺍﻟﻔﻘﺮ ﻭﺍﻟﺒﺆﺱ ﻭﺟﻌﻠﻬﺎ ﻣﺘﺴﻮﻻ ﻳﺴﺘﺠﺪﻱ ﺧﺪﺍﻡ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻘﺪﺍﻣﻰ‪،‬‬
‫ﻭﻫﺬﻩ ﺳﻬﻮﳍﺎ ﺍﳌﻨﺒﺘﺔ ﻭﺳﻬﻮﻬﺑﺎ ﺍﻟﻔﻴﺎﺿﺔ ﻭﺃﻬﻧﺎﺭﻫﺎ ﺍﻟﻜﻮﺛﺮﻳﺔ؟‬
‫ﰒ‪ ،‬ﺃﹶﻟﺴﻨﺎ ﺑﺴﺒﺐ ﺍﳉﻬﻞ ﻭﺍﻟﻔﻘﺮ ﻧﻌﻴﺶ ﺑﺆﺳﺎﺀ ﻭﻣﺸﺮﺩﻳﻦ‪ ،‬ﻭﰲ َﺷ َﺪ ِﻩ ﺍﻟﺪﻳﻮﻥ‬
‫ﺍﻟﺮﻫﻴﺐ‪ ،‬ﳏﻨﻴﺔ ﻇﻬﻮﺭﻧﺎ ﻭﻃﺎﻭﻳﻦ ﻋﻠﻰ ﺑﻄﻮﻧﻨﺎ‪ ،‬ﻭﺗﻠﻚ ﻣﻌﺎﺩﻧﻨﺎ ﺍﻟﱵ ﻻ ﺗﻘﺪﺭ ﺑﺜﻤﻦ‬
‫ﻧﺎﺋﻤﺔ ﰲ ﺳﻜﻴﻨﺔ ﲢﺖ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻣﺼﺎﺩﺭ ﺛﺮﻭﺍﺗﻨﺎ ﺍﻟﱵ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﺼﻰ‪ ،‬ﺗﺼﺐ‬
‫ﰲ ﺧﺰﺍﺋﻦ ﻏﲑﻧﺎ؟‬
‫ﻫﺬﺍ ﺍﻟﺒﻼﺀ ﻳﻌﺬﺏ ﺷﻌﺒﻨﺎ ﻣﻨﺬ ﺳﻨﲔ ﻃﻮﻳﻠﺔ‪ ...‬ﻓﺎﻟﻌﺎﻣﻞ ﻭﺍﻟﻔﻼﺡ ﻳﻜﺪ ﺑﻼ‬
‫ﻛﻠﻞ ﻭﻳﻨﺴﺤﻖ ﺭﻫﻘﺎﹰ‪ ،‬ﰒ ﻻ ﳚﲏ ﲦﺎﺭ ﻛﺪﻩ ﻭﻛﺪﺣﻪ‪ .‬ﻭﺇﻥ ﺟﲎ ﺷﻴﺌﹰﺎ ﻓﻼ ﳚﺪ‬
‫ﻓﻴﻪ ﺑﺮﻛﺔ‪ ،‬ﻭﻻ ﻳﺴﻌﺪ ﺑﻪ‪ ،‬ﻭﻳﺘﻮﺍﺭﻯ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﻗﻬﺮﹰﺍ ﻭﺷﻘﺎﺀ‪.‬‬
‫ﻭﺑﺴﺒﺐ ﺍﳉﻬﻞ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﻨﺒﻌﺚ ﻣﻦ ﺍﳉﻬﻞ‪ ،‬ﻳﻌﻴﺶ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﺮﺗﺒﻂ ﺑﻨﺎ‬
‫ﻭﺣﻴﺜﻤﺎ ﻛﺎﻥ‪ ،‬ﺣﻴـﺎﺓ ﻣﻦ ﺍﻟﻘﻬﺮ ﻭﺍﻷﺳـﺮ ﻭﺍﻟﺘﺤﻜﻢ ﻭﺍﻟﺬﻝ ﻭﺃﻧﻮﺍﻉ ﺍﻟﺒﻼﺀ‬
‫ﻭﺍﻷﻣﺮﺍﺽ‪ ،‬ﻭﻳﻐﺮﻕ ﰲ ﲝﺎﺭ ﺍﻟﺪﻡ‪ ،‬ﻭﺗﻨﺘﻬﻚ ﻓﻴﻪ ﺍﻷﻋﺮﺍﺽ ﻭﻳﺪﺍﺱ ﻋﻠﻰ ﺍﻟﺸﺮﻑ‪،‬‬
‫ﻭﻳﻌﺠﺰ ﻋﻦ ﻛﺒﺢ ﲨﺎﺡ ﺍﻟﻔﺮﻗﺔ ﻭﺇﻋﻄﺎﺏ ﻋﺠﻠﺔ ﺍﻟﻔﻮﺍﺟﻊ ﻭﺍﻟﻔﻀﺎﺋﺢ ﰲ ﺗﻘﻠﺒﻪ‬
‫ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺮﻧﺢ ﰲ ﺷِﺒﺎﻙ ﻓﻘﺪﺍﻥ ﺍﳌﻮﺍﺯﻧﺎﺕ‬
‫ﻭﺍﳌﻌﺎﻳﲑ‪ ...‬ﺑﻞ ﻻ ﳒﺪ ﻭﺳﻴﻠﺔ ﳋﻼﺹ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﻟﺘﺪﺣﺮﺝ ﻳﻮﻣﺎ ﺑﻌﺪ‬
‫ﻳﻮﻡ ﺇﱃ ﻣﻬﺎ ٍﻭ ﻣﻬﻮﻟﺔ ﻭﺑﺌﻴﺴﺔ‪ ،‬ﻭﻻ ﻧﺘﺤﻔﺰ ﺑﺮﻭﺡ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﻻ ﻧﺼﻔﻲ ﺣﺴﺎﺑﻨﺎ‬
‫ﻣﻊ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﺇﺑّﺎﻥ ﲡﺮﻋﻨﺎ ﺍﻵﻻﻡ ﰲ ﻓﺦ ﺍﻷﻭﺟﺎﻉ ﺍﻟﻘﺎﻫﺮﺓ ﺍﳌﺘﺴﻠﻄﺔ ﻋﻠﻰ ﺷﻌﺒﻨﺎ‪ ،‬ﺗﺪﺍﻋﻰ‬
‫ﺐ ﺃﺑﺼﺎﺭﻫﻢ ﺑﺮﻳﻖ ﺭﻗﻲ ﺍﻟﻐﺮﺏ ﺍﻟﺼﻮﺭﻱ ﻭﺍﳌﺎﺩﻱ‪ ،‬ﻓﺘﻜﺪﺭﺕ ﺑﺼﺎﺋﺮﻫﻢ‬ ‫ﻗﻮ ٌﻡ َﺧﹶﻠ َ‬
‫ﻭﺩﺍﺭﺕ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻓﺠﺮﺩﻭﺍ ﲨﻮﻉ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﻟﺴﺠﺎﻳﺎ "ﺍﳌﹼﻠﻴّﺔ" ﻭﺣﺮﻣﻮﻫﻢ ﻣﻦ‬

‫‪٧٤‬‬
 ‫ﺣﺲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺳﻠﺒﻮﻫﻢ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﳍﺜﹰﺎ ﻭﺭﺍﺀ ﺗﻘﻠﻴﺪ ﺃﻋﻤﻰ ﻭﺷﻌﺎﺭﺍﺕ‬
‫ﺧﺪﺍﻋﺔ‪ ،‬ﺑﺘﺼﺮﻓﺎﺕ ﻻ ﺟﺬﻭﺭ ﳍﺎ ﻭﻻ ﺭﻭﺡ ﻓﻴﻬﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﺑﺪ ﹰﻻ ﻋﻦ ﺇﻣﺪﺍﺩ ﺃﺩﻣﻐﺘﻬﻢ‬
‫ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ‪ ،‬ﻭﻗﻠﻮﺑِﻬﻢ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺑﻠﻮﻏﹰﺎ ﺇﱃ ﺍﻟﻐﲎ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ‪.‬‬
‫ﻭﻋﻨﺪﻱ ﺃﻥ ﺳﲑﻫﻢ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺍﳓﺮﻓﻮﺍ ﺇﻟﻴﻪ ﺑﺎﺳﻢ ﺇﻧﻘﺎﺫ ﺍﻟﺸﻌﺐ‪،‬‬
‫ﺃﻭﻗﻊ ﺍﻟﻀﺮﺭ ﺍﻷﻋﻈﻢ ﻭﻓﺘﺢ ﰲ ﺭﻭﺡ ﺍﺠﻤﻟﺘﻤﻊ ﺟﺮﺣﹰﺎ ﻻ ﻳﻨﺪﻣﻞ‪.‬‬
‫ﻓﻔﻲ ﺍﳊﺎﻝ ﺍﻟﺜﺎﱐ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﹰﺎ ﻗﺪ ﻳﻄﻮﻝ ﺍﳌﻜﺚ ﺍﻷﻟﻴﻢ ﰲ ﻛﺎﺑﻮﺱ ﺧﺎﻧﻖ‬
‫ﺳﻨﲔ ﻭﺳﻨﲔ‪ .‬ﻭﻟﻜﻦ ﺑﺎﺧﺘﻴﺎﺭ ﺍﳊﺎﻝ ﺍﻷﻭﻝ ﻫﻮﻯ ﻭﺍﻬﻧﺎﺭ ﺻﺮﺡ ﻓﻀﻴﻠﺘﻨﺎ "ﺍﳌﹼﻠﻴّﺔ"‪،‬‬
‫ﻭﳒﺎﺑﺘﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﻋﻤﻠﻨﺎ ﺍﳊﺮﻛﻲ ﺫﻱ ﺍﻻﺣﺘﻮﺍﺀ ﺍﻟﻌﺎﳌﻲ‪.‬‬
‫ﻟﻘﺪ ﻭﺍﺟﻪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﳌﻌﺎﳉﺎﺕ ﰲ ﻛﻼ ﺍﳊﺎﻟﲔ ﻭﺗﺼﺪﻯ ﻟﻠﺘﻌﻘﻴﺪﺍﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺧﻠﻔﺘﻬﺎ ﺃﺧﻄﺎﺀ ﻫﺬﻩ ﺍﳌﻌﺎﳉﺎﺕ‪ ،‬ﻭﺷﻖ ﲟﺒﻀﻌﻪ ﺃﻭﺭﺍﻡ ﻗﺮﻥ ﻣﻦ‬
‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭ َﺷﺮّﺡ ﻭﺷﺨﺺ ﺍﻟﻔﻮﺍﺟﻊ ﺍﻟﻨﺎﲨﺔ ﻣﻦ ﺍﺣﺘﻘﺎﻥ ﻗﻴﺤﻬﺎ‪ .‬ﻓﺄﻋﺎﺩ ﺍﺑﻦ‬
‫ﺍﻟﻮﻃﻦ ﺍﻟﺒﺎﺭ ﻫﺬﺍ‪ ،‬ﻭﻛﺮﺭ ﺑﻼ ﻓﺘﻮﺭ ﻗﻮ ﹰﻻ ﻭﻛﻼﻣﹰﺎ ﺛﺎﺑﺘﺎﹰ‪ ،‬ﻭﲪﻞ ﻋﻠﻰ ﺃﺩﻭﺍﺋﻨﺎ ﺑﻼ‬
‫ﻛﻠﻞ ﲪﻠﺔ ﺩﺍﺋﻤﺔ ﻻ ﺗﻀﻌﻒ‪ ،‬ﻭﻭﺻﻒ ﳍﺎ ﺃﺩﻭﻳﺔ ﻧﺎﺟﻌﺔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﻧﻘﺎﺫ ﺍﻟﻮﻃﻦ‬
‫ﻭﺧﻼﺹ ﺇﻧﺴﺎﻧﻨﺎ ﻣﻦ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻟﻀﻴﺎﻉ‪ .‬ﻓﻠﻢ ﻳﺘﻮﺍﻥ ﻋﻦ ﺫﻟﻚ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﻣﻦ‬
‫ﺑﺪﺍﻳﺘﻬﺎ ﺇﱃ ﻭﻗﺖ ﻟﻘﺎﺀ ﻣﻮﻻﻩ ﺍﳉﻠﻴﻞ ﰲ "ﺃﻭﺭﻓﺔ"‪ ،‬ﺑﺼﺪﻕ ﻭﺇﺧﻼﺹ ﻗﻠﱯ‪،‬‬
‫ﻭﺑﺼﻮﺕ ﺟﻬﻮﺭﻱ ﻭﻗﻮﻝ ﻣﺘﲔ‪ .‬ﺇﻥ ﻏﺮﺱ ﺃﻓﻜﺎﺭ ﺟﺪﻳﺪﺓ ﰲ ﻋﻘﻞ ﺍﺠﻤﻟﺘﻤﻊ ﻋﻤﻞ‬
‫ﺷـﺎﻕ ﻭﻋﺴﲑ ﺑﻘﺪﺭ ﺍﻧﺘﺰﺍﻉ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳌﻮﺭﻭﺛﺔ ﻣﻦ ﺍﳌﺎﺿﻲ ﺑﻨﻔﻌﻬﺎ‬
‫ﻭﺿﺮﻫﺎ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺘﻠﻘﻴﺎﺕ ﺍﻟﺮﺍﺳﺨﺔ‪ .‬ﻭﰲ ﲨﻮﻉ ﺍﻟﺒﺸﺮ ﻣﻴﻞ ﺩﺍﺋﻢ ﰲ ﺍﳌﺎﺿﻲ‬
‫ﻭﺍﳊﺎﺿﺮ ﺇﱃ ﺍﻟﻮﻗﻮﻉ ﰲ ﻣﺆﺛﺮﺍﺕ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺘﺮﻛﺎﺕ ‪-‬ﺳﻮﺍﺀ ﺍﻟﻨﺎﻓﻌﺔ ﻣﻨﻬﺎ ﺃﻭ‬
‫ﺍﻟﻀﺎﺭﺓ‪ -‬ﻓﺘﺼﻄﺒﻎ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺼﺒﻐﺔ ﻫﺬﻩ ﺍﳌﺆﺛﺮﺍﺕ‪ ،‬ﻭﺗﺸﻤﺌﺰ‬
‫ﳑﺎ ﻻ ﻳﻨﺴﺠﻢ ﻣﻊ ﺍﳌﻌﺘﺎﺩ ﻭﻻ ﻳﺪﺍﻋﺐ ﺍﳊﺲ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻴﻨﻔﺮﻭﻥ ﳑﺎ ﳜﺪﺵ ﺣﺴﻬﻢ‬
‫ﻭﻳﺒﺘﻌﺪﻭﻥ ﻋﻨﻪ‪ .‬ﻭﻗﺪ ﳜﻄﺊ ﻫﺬﺍ ﺍﳊﺲ ﺃﻭ ﺍﻟﺸﻌﻮﺭ ﺃﻭ ﺍﻟﻘﺒﻮﻝ ﺃﺣﻴﺎﻧﹰﺎ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻘﻨﺎﻋﺎﺕ ﻏﲑ ﺍﻟﺼﺤﻴﺤﺔ ﻗﺪ ﻭﺟﺪﺕ ﺭﺿﺎ ﻭﻗﺒﻮ ﹰﻻ‬
‫ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻭﺍﳉﻤﻮﻉ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﲤﺜﻠﻬﺎ ﺍﺠﻤﻟﺘﻤﻊ ﺑﻄﻮﻝ ﺍﳌﻌﺎﻳﺸﺔ‪ ،‬ﻭﻣﺪﺕ‬
‫ﺟﺬﻭﺭﻫﺎ ﻭﺗﻨﺎﻣﺖ ﺃﻏﺼﺎﻧﹰﺎ ﻭﻓﺮﻭﻋﹰﺎ ﰲ ﻣﻨﺎﺑﺖ ﺍﳊﻴﺎﺓ ﻭﺍﺳﺘﻘﻮﺕ‪ ،‬ﻓﺎﻟﻼﺯﻡ ﻟﺘﻘﺪﻡ‬
‫‪٧٥‬‬
‫ﺍﻟﺸـﻌﺐ ﳓﻮ ﺍﳌﺴﺘﻘﺒﻞ ﺃﻥ ﺗُﻬﺪﻡ ﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﳋﺎﻃﺌﺔ‪ ،‬ﻭﺃﻥ ُﺗـﺰﺍﻝ ﻫﺬﻩ‬
‫ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺃﻥ ﺗُﻨﻈﹼﻒ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﳌﺘﻌﻔﻨﺔ ﺑﺘﻤﺮﻳﺮ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﺎﻣﺔ‬
‫ﳊﺴَﻦ ﺇﱃ ﺍﻷﺣﺴﻦ‪،‬‬ ‫ﻭﻭﺟﺪﺍﻥ ﺍﻟﺒﺸﺮ ﻣﻦ ﻣﺮﺷﺤﺎﺕ ﺍﻟﺘﺨﻠﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﺔ‪ ،‬ﻣﻦ ﺍ ﹶ‬
‫ﲟﻌﲎ ﺍﻟﺘﺼﻔﻴﺔ ﻣﻦ ﻛﻞ ﻓﺎﺳﺪ ﻭﺍﻟﺘﺰﻭﺩ ﻣﻦ ﻛﻞ ﺻﺎﱀ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻨﻮﺭﺳﻲ ﻣﻨﺬ ﺃﻳﺎﻡ ﺍﻟﺸﺒﺎﺏ ﰲ ﻣﺸﺎﻋﺮﻩ ﻭﺃﻓﻜﺎﺭﻩ‪.‬‬
‫ﻓ َﻌ ّﺪ ﺇﺧﻔﺎﺀ ﺃﺩﱏ ﺣﻘﻴﻘﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻏﺪﺭﹰﺍ ﲝﻖ ﻭﻃﻨﻪ ﻭﺇﻧﺴﺎﻧﻪ‪ ،‬ﻭﻓﺘﺢ ﺫﺭﺍﻋﻴﻪ‬
‫ﺑﻄﻮﳍﻤﺎ ﺣﺎﺟﺰﺍ ﺃﻣﺎﻡ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳋﺎﻃﺌﺔ ﺍﳌﻮﺩﻳﺔ ﺑﺎﻟﺸﻌﺐ ﺇﱃ ﻣﻬﺎﻭﻱ‬
‫ﺍﻟﻨﻜﺒﺎﺕ‪ ،‬ﻭﻧﺎﺩﻯ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ ﺻﺎﺭﺧﹰﺎ‪ :‬ﻗﻔﻮﺍ‪ ...‬ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻣﻘﻄﻮﻉ! ﻛﺎﻧﺖ‬
‫ﻼ ﺿﺪ ﻛﻞ ﺧﻄﺄ ﺃﻭ ﻛﻞ ﻣﺎ ﻳﻨﺎﻗﺾ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬ ‫ﻓﻄﺮﺗﻪ ﻣﺘﺤﻴﺰﺓ ﺍﳓﻴﺎﺯﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﻑ ﻋﻦ ﻓﻨﺎﺀ ﺃﻣﺔ‬‫ﺾ ﺍﻟﻄﺮ ِ‬‫ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺃﻓﻖ ﻣﺪﻳﺪ ﻭﺫﺍ ﳘﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺰﺍﺋﻢ‪ .‬ﻓﻐ ﱡ‬
‫ﻋﻈﻴﻤﺔ ﻭﺍﺿﻤﺤﻼﳍﺎ‪ ،‬ﻭﺍﻟﻼﻣﺒﺎﻻﺓ ﺑﺬﻟﻚ‪ ،‬ﻳﻨﺎﻗﺾ ﻭﻳﻀﺎﺩ ﻃﺒﺎﺋﻊ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﻄﺎﻭﻱ ﺻﺪﺭﻩ ﻋﻠﻰ ﻗﻠﺐ ﺃﺳﺪ‪ .‬ﻓﺄﺭﺷﺪ ﺍﻷﻣﺔ ﺇﱃ ﳏﺎﺳﺒﺔ ﻧﻔﺴﻬﺎ ﺑﻌﺪ ﺗﺴﻠﻴﻂ‬
‫ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺃﺩﻕ ﻭﺃﺧﻔﻰ ﻧﻘﺎﻁ ﻗﺼﻮﺭﻧﺎ ﻭﻣﻌﺎﻳﺒﻨﺎ ﻭﺃﺳﺒﺎﺏ ﻣﺼﺎﺋﺒﻨﺎ ﻭﻧﻜﺒﺎﺗﻨﺎ‪.‬‬
‫ﻓﺬﻛﺮﻫﺎ ﻣﻦ ﻏﲑ ﻣﻠﻞ ﺑﺄﺳﺒﺎﺏ ﺍﻧﻘﺮﺍﺿﻬﺎ ﻭﻭﺻﻒ ﳍﺎ ﺳﺒﻞ ﺍﳋﻼﺹ‪ ،‬ﻭﺃﺑﺎﻥ‬
‫ﺨﻴْﻠﻪ ﻋﻠﻰ ﺍﻟﻘﻨﺎﻋﺎﺕ‬‫ﺟﻬﺎﺭﹰﺍ ﺃﺷﺪ ﺍﳊﻘﺎﺋﻖ ﺇﻳﻼﻣﹰﺎ ﻣﻦ ﻏﲑ ﺗﻠﻜﺆ‪ ...‬ﻭ َﺣﻤَﻞ ِﺑ َ‬
‫ﺍﳋﺎﻃﺌﺔ ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﻌﻔﻨﺔ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻹﳊﺎﺩ‪ ...‬ﻭﻛﺎﻓﺢ ﺑﻼ ﻫﻮﺍﺩﺓ ﻭﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ‬
‫ﻣﻘﺎﻭﻣﹰﺎ ﻋﻮﺍﺋﻖ ﺍﻧﺘﺸﺎﺭ ﺃﻧﻮﺍﺭ ﺍﳊﻘﻴﻘﺔ ﲨﻴﻌﹰﺎ‪.‬‬
‫ﻟﻘﺪ ﺍﻧﱪﻯ ﺍﻟﻨﻮﺭﺳﻲ ﰲ ﺃﺣﻠﻚ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﺇﺫ ﺃﺣﺠﻢ ﺍﻟﻨﺎﺱ ﻋﻦ ﺫﻛﺮ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﺗﻮﺟﺴﹰﺎ ﻭﺧﻴﻔﺔ‪ ،‬ﻓﺸﺤﻦ ﲨﻮﻉ ﺍﻟﺒﺸﺮ ﺑﺎﻟﻴﻘﻈﺔ ﳌﺎ ﺃﺭﺍﺩﻭﺍ ﳍﻢ ﺍﻟﻐﻔﻠﺔ‪،‬‬
‫ﻭﺃﻋﻠﻦ ﺍﳊﺮﺏ ﻋﻠﻰ ﺍﳉﻬﻞ ﻭﺍﻟﻔﻘﺮ ﻭﺍﻟﺘﻔﺮﻕ‪ ،‬ﻭﺯﻋﺰﻉ ﺃﺭﻛﺎﻥ ﺃﻧﻮﺍﻉ ﺍﻷﻭﻫﺎﻡ ﺍﻟﱵ‬
‫ﺟﺜﻤﺖ ﻋﻠﻰ ﺻﺪﺭ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻣﺎﺭﺱ ﻛﻔﺎﺣﺎ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﺒﻼﺩ ﻭﻋﺮﺿﻬﺎ ﻭﻟﻴﺲ‬
‫ﰲ ﺧﻂ ﺍﻟﺪﻓﺎﻉ ﻓﻘﻂ ﺿﺪ ﺍﻹﳊﺎﺩ ﻭﺇﻧﻜﺎﺭ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ‪ ،‬ﺧﻨﻖ ﺍﻟﺒﺎﻃﻞ‬
‫ﻭﺍﳋﺮﺍﻓﺎﺕ ﰲ ﺇﺷﻜﺎﻻﻬﺗﺎ ﺍﳌﻨﻐﻠﻘﺔ‪ .‬ﻭﺃﺑﺪﻯ ﺩﻭﻣﹰﺎ ﺟﺮﺃﺓ ﻣﺪﻧﻴﺔ ﺳﻠﺒﺖ ﺍﻷﻟﺒﺎﺏ‬
‫ﺇﻋﺠﺎﺑﹰﺎ ﰲ ﺇﺷﻬﺎﺭ ﳘﻮﻣﻨﺎ ﺍﳌﺰﻣﻨﺔ ﻭﺳﺒﻞ ﻣﻌﺎﳉﺘﻬﺎ‪ .‬ﻟﻘﺪ ﹸﺍ ْﺷﺘُﻬﺮ ﺃﻥ "ﺁﺧﺮ ﺍﻟﺪﻭﺍﺀ‬
‫ﺍﻟﻜﻲ"‪ .‬ﻓﻜﺄﻧﻪ ﰲ ﳎﺎﻟﺪﺗﻪ ﻟﻠﺮﻳﺎﺀ ﻭﺣﺐ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﻜﱪ ﺍﳌﺴﺘﻔﺤﻞ ﻣﻨﺬ ﻗﺮﻥ ﺃﻭ‬
‫‪٧٦‬‬
‫ﻗﺮﻧﲔ ﻭ َﺳ َﻤﻬَﺎ ﻭﻛﻮﺍﻫﺎ ﺑﺎﻟﺴﺎﻗﻮﺭ‪ ،‬ﻓﺨﺎﻃﺐ ﺑﻘﻮﻝ ﺛ ٍﺮ ﻭﻧﺪﻱ َﻭﺟَﺪ ﺻﺪﻯ ﰲ‬
‫ﺭﻭﺡ ﻛﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻳﺴﺘﻮﻱ ﰲ ﺫﻟﻚ ﺭﺟﻞ ﺍﻟﺴﺮﺍﻱ ﻭﺭﺋﻴﺲ ﻋﺸﲑﺓ ﰲ ﺷﺮﻕ‬
‫ﺗﺮﻛﻴﺎ‪ ،‬ﻭﺍﳌﺸﻴﺨﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﺭﻛﺎﻥ ﺍﻟﻌﺴﻜﺮﻳﺔ‪ .‬ﻓﻠﻤﺎ ﺧﺎﻃﺒﻬﻢ ﺷ ّﺪ ﺇﻟﻴﻪ ﺃﻧﻈﺎﺭ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﺻﻨﻒ‪ .‬ﻭﻣﻊ ﺃﻥ ﺟِﺒﻠﹼﺘﻪ ﺗﻨﻔﺮ ﻣﻦ ﺫﻟﻚ ﺃﺷﺪ ﺍﻟﻨﻔﻮﺭ‪ ،‬ﻓﺈﻥ ﻃﺒﺎﺋﻊ‬
‫ﺷﺆﻭﻧﻪ ﻭﺃﻣﻮﺭﻩ ﺍﺳﺘﺪﻋﺖ ﺫﻟﻚ ﺍﻻﻟﺘﻔﺎﺕ‪.‬‬
‫ﻧﺒّﻪ ﺍﻟﻨﻮﺭﺳﻲ ﻛﻞ ﻓﺌﺔ ﺇﱃ ﺿﺮﻭﺭﺓ ﻛﺴﺮ ﺍﻷﻏﻼﻝ ﺍﻵﺳـﺮﺓ ﻷﻓﻜﺎﺭﻧـﺎ‬
‫ﻭﺃﺭﻭﺍﺣﻨﺎ‪ ،‬ﻗﺒﻞ ﺳﻞ ﺍﻟﺴﻴﻮﻑ ﻣﻦ ﺍﻷﻏﻤﺎﺩ‪ ،‬ﺇﻥ ﺃﺭﺩﻧﺎ ﺩﻭﺍﻡ ﺍﳉﻬﺎﺩ‪ ...‬ﻭﺃﺭﺷﺪ‬
‫ﺍﻷﺟﻴﺎﻝ ﺍﻟﻔﺘﻴﺔ ﺇﱃ ﺍﻟﺴﺒﻞ ﺍﳌﻮﻓﻴﺔ ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﰲ ﺑﺸﺮﻯ "ﺍﻻﻧﺒﻌﺎﺙ ﺑﻌﺪ‬
‫ﺍﳌﻮﺕ"‪ .‬ﻓﻜﺎﻥ ﳜﺸﻰ ﻭﻳﺮﺗﻌﺶ ﻓﺰﻋﹰﺎ ﻣﻦ ﺍﻧﻘﺴﺎﻡ ﺟﻐﺮﺍﻓﻴﺔ ﺍﻟﻮﻃﻦ ﻭﲤﺰﻗﻬﺎ‬
‫ﻭﺍﻧﻜﻤﺎﺷﻬﺎ‪ ،‬ﻟﻜﻨﻪ ﻛﺎﻥ ﺃﺷﺪ ﻓﺰﻋﹰﺎ ﻣﻦ ﺃﻣﻮﺭ ﺗﺆﺩﻱ ﺇﱃ ﺗﻠﻚ ﺍﻟﺴﻠﺒﻴﺎﺕ ﻣﺜﻞ‬
‫ﺿﻴﻖ ﺍﻟﺘﻔﻜﲑ ﻭﺑﺆﺱ ﺍﻷﺭﻭﺍﺡ ﻭﺗﻘﻠﻴﺪ ﺍﻟﻐﺮﺏ ﻭﺍﻟﺸﻜﻠﻴﺔ‪.‬‬
‫ﱂ ﳝ ﹼﻞ ﺍﻟﻨﻮﺭﺳﻲ ﻣﻦ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﱂ ﻳﻜ ﹼﻞ ﻣﻦ‬
‫ﺍﻟﺴﻌﻲ ﻷﺟﻞ ﺇﻧﻘﺎﺫ ﺃﻓﺮﺍﺩ ﺍﻟﺸﻌﺐ ﻣﻦ ﺍﻟﻔﺮﺩﻳﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ ﻭﺑﻨﺎﺀ ﳎﺘﻤﻊ ﻣﺜﺎﱄ ﻭﺷﻌﺐ‬
‫ﻋﺎﻣﺮ‪ .‬ﻓﻜﺎﻥ ﻳﻠﺢ ﻋﻠﻰ "ﺍﳌﻌﺎﺭﻑ" ﻭ "ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ"‪ .‬ﻓﻴﺤﺚ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻋﻠﻰ‬
‫ﻧﺸﺮ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﺑﻜﻞ ﻭﺳـﻴﻠﺔ‪ ...‬ﻓﻴﻨﺒﻐﻲ ﻋﻨﺪﻩ‬
‫ﺍﳔﺮﺍﻁ ﺍﳌﺴـﺎﺟﺪ ﻭﺍﳌﺪﺍﺭﺱ ﻭﺍﳌﻌﺴﻜﺮﺍﺕ ﻭﺍﻟﺪﺭﻭﺏ ﻭﺍﳌﺘﻨـﺰﻫﺎﺕ‪ ،‬ﺑﻞ ﺣﱴ‬
‫ﺍﻟﺴﺠﻮﻥ‪ ،‬ﰲ ﻧﻔﲑ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻡ‪ .‬ﻓﺒﺎﳌﻌﺎﺭﻑ ﻭﺣﺪﻫﺎ ﺗﺘﺤﻘﻖ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﻘﻠﻴﺔ‬
‫ﻼ ﺑﻌﻘﻞ‪ ،‬ﻭﻻ ﻳﻨﺼﻬﺮﻭﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻳﻌﺠﺰﻭﻥ‬ ‫ﻭﺍﳌﻨﻄﻘﻴﺔ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻻ ﻳﺘﻮﺣﺪﻭﻥ ﻋﻘ ﹰ‬
‫ﻻ ﳏﺎﻟﺔ ﻋﻦ ﺍﻟﺴﲑ ﻣﻌﹰﺎ ﰲ ﻃﺮﻳـﻖ ﻣﻌﲔ ﺯﻣﻨﹰﺎ ﻃﻮﻳﻼﹰ‪ ،‬ﻭﻻ ﳛﻔﻈﻮﻥ ﺗﺴﺎﻧﺪﻫﻢ‬
‫ﻭﺗﻌﺎﺿﺪﻫﻢ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻮﺣﺪ ﺍﻟﻮﺟﺪﺍﻥ ﺃﻭ ﹰﻻ‪ .‬ﺣﱴ ﺗﺘﻮﺣﺪ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﻳﺪﻱ‪.‬‬
‫ﻭﻭﺳﻴﻠﺔ ﻭﺣﺪﺓ ﻛﻬﺬﻩ ﻫﻮ ﺿﺒﻂ ﺍﳊﻴﺎﺓ ﺑﻀﻮﺍﺑﻂ ﺍﻟﺪﻳﻦ ﻭﺗﻔﺴﲑ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻌﻠﻘﺔ‬
‫ﺑﺎﻟﺰﻣﺎﻥ ﺣﺴﺐ ﻣﺪﺍﺭﻙ ﺍﻟﻌﺼﺮ ﻣﻊ ﺍﻟﺘﻘﻴﺪ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺼﺎﻓﻴﺔ‬
‫ﻟﻠﺴﻠﻒ ﺍﻟﺼﺎﱀ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺘﻌﺮﻑ ﺇﻧﺴﺎﻧﻨﺎ ﻬﺑﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺑﻮﺍﺭﺩﺍﺕ ﺍﻟﻌﺼﺮ ﻭﻣﻌﺎﻧﻴﻪ‬

‫‪٧٧‬‬
‫ﻭﺗﻔﺴﲑﺍﺗﻪ‪ ،‬ﻭﺃﻥ ﻳﻨﺠﺢ ﰲ ﺫﻟﻚ ﻭﻳﺘﻮﺍﺀﻡ ﻣﻌﻬﺎ‪ .‬ﻓﺈﻥ ﻣﻘﺘﻠﻨﺎ ﰲ ﺍﳓﺴﺎﺭﻧﺎ ﺩﺍﺧﻞ‬
‫ﻗﺸﻮﺭﻧﺎ ﻭﺍﺳﺘﻐﺮﺍﻗﻨﺎ ﰲ ﺍﻻﻧـﺰﻭﺍﺀ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﺗﺴﲑ ﺳﺎﺑﻠﺔ ﺍﻟﺰﻣﺎﻡ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﳝﺴﻚ‬
‫ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳛﻴﻮﺍ ﺣﺎﺿﺮﻫﻢ ﲝﺒﻞ ﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻟﻮﺋﺎﻡ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﺎ ﺑﲔ‬
‫ﺷﻼﻻﺕ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺑﲔ ﺇﺭﺍﺩﻬﺗﻢ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺳﻌﻴﻬﻢ ﻭﺟﻬﺪﻫﻢ‪ .‬ﻭﲞﻼﻑ ﺫﻟﻚ‪ ،‬ﻻ‬
‫ﻣﻔﺮ ﻣﻦ ﺍﻻﺿﻤﺤﻼﻝ ﰲ ﺣﺎﻝ ﻣﻘﺎﻭﻣﺔ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻌﺎﻡ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ‪.‬‬
‫ﻭﻟﻮ ﺗﻔﻬﻢ ﻋﺪﺓ ﻣﺌﺎﺕ ﻣﻦ ﺍﳌﺜﻘﻔﲔ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻭﺃﻋﺎﻧﻮﻩ‪ ،‬ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﺴﻌﻰ‬
‫ﺣﺜﻴﺜﹰﺎ ﻭﻳﻠﻬﺚ ﺭﻛﻀﹰﺎ ﰲ ﻛﻞ ﻧﺎﺣﻴﺔ ﻣﻦ ﺃﺭﺟﺎﺀ ﺍﻟﺒﻼﺩ‪ ،‬ﻋﺎﺭﺿﹰﺎ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻓﺮﲟﺎ‬
‫ﻛﻨﺎ ﺍﻟﻴﻮﻡ ﺃﻏﲏ ﻣﻦ ﻛﻞ ﺩﻭﻟﺔ‪ ،‬ﻭﺃﺳﺒﻖ ﺷﻮﻃﹰﺎ ﰲ ﺍﳊﻀﺎﺭﺓ ﺑﲔ ﺍﻷﻣﻢ‪ ،‬ﻭﺭﲟﺎ‬
‫ﺑﻠﻐﻨﺎ ﻗﻮﺓ ﻛﺎﻧﺖ ﺗﺆﻫﻠﻨﺎ ﻻﺟﺘﻴﺎﺯ ﺍﻟﻌﺮﺍﻗﻴﻞ ﺍﻟﱵ ﻭﺿﻌﺖ ﰲ ﻃﺮﻳﻘﻨﺎ ﻻﺣﻘﺎﹰ‪ ،‬ﻓﻜﻨﺎ‬
‫ﺍﳔﺮﻃﻨﺎ ﰲ ﻃﺮﻳﻖ ﺍﻟﻨﻮﺭ ‪-‬ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﻛﺄﻧﻨﺎ ﺍﳔﺮﻃﻨﺎ ﻓﻴﻪ ﺍﻵﻥ‪ -‬ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﻣﺸﺎﻛﻠﻨﺎ ﺍﳊﺎﻟﻴﺔ ﺗﻮﺍﺟﻬﻨﺎ ﺍﻟﻴﻮﻡ‪ .‬ﻣﻊ ﻛﻞ ﻫﺬﺍ‪ ،‬ﻻ‬
‫ﺯﻟﻨﺎ ﻣﺘﻔﺎﺋﻠﲔ ﻭﺃﻧﺎ ﺃﺟﺰﻡ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻣﻨﺎﺑﻊ ﺍﳌﻌﺎﱐ ﻟﺸﻌﺒﻨﺎ ﻗﺪ ﻧﻀﺒﺖ‬
‫ﲤﺎﻣﹰﺎ ﻫﻢ ﰲ ﻏﻔﻠﺔ ﻭﺫﻫﻮﻝ‪ .‬ﻧﻌﻢ‪ ،‬ﻗﺪ ﺳﻘﻄﻨﺎ ﻣﺜﻠﻤﺎ ﺳﻘﻄﺖ ﺷﻌﻮﺏ ﺃﺧﺮﻯ‪...‬‬
‫ﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻇﺎﻫﺮﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﲣﻔﻰ‪ .‬ﻟﻜﻦ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺭﻓﻊ ﻫﺎﻣﺘﻨﺎ ﻭﺍﺳﺘﻌﺎﺩﺓ‬
‫ﻭﻋﻴﻨﺎ ﺃﻳﻀﹰﺎ ﺣﻘﻴﻘﺔ ﻻ ﺷﻚ ﻓﻴﻬﺎ‪ .‬ﻭﻧﺮﻯ ﰲ ﺍﳊﺎﺿﺮ ﺑﻮﺍﺭﻕ ﳌﻌﺎﻥ ﻳﻘﻈﺔ ﲢﻞ ﳏﻞ‬
‫ﺍﻟﺮﻛﻮﻥ ﺍﻟﻘﺪﱘ ﺇﱃ ﺍﻟﺮﺍﺣﺔ‪ .‬ﻓﺜﻢ ﺣﺮﺍﺭﺓ ﻟﻠﺤﻴﻮﻳﺔ ﺍﻟﻨﺪﻳﺔ ﻭﺍﻻﻧﺒﻌﺎﺙ ﺍﻟﻄﺎﺯﺝ‬
‫ﺗﺴﺮﻱ ﰲ ﺃﺭﻭﺍﺣﻨﺎ ﺍﻟﻐﺎﺭﻗﺔ ﰲ ﺃﺣﻀﺎﻥ ﺍﻟﺮﺍﺣﺔ ﻭﺍﳋﻤﻮﻝ‪ .‬ﻭﻻﺑﺪ ﺃﻥ ﻳﻌﻘﺐ ﻫﺬﻩ‬
‫ﺍﻟﺘﻄﻮﺭﺍﺕ ﺭﺑﻴﻊ ﺯﺍﻫﺮ ﺍﻷﻳﺎﻡ‪ .‬ﻟﻜﻨﻨﺎ ﰲ ﺍﻧﺘﻈﺎﺭ ﺭﺟـﺎﻝ ﻳﺴﻴﺤﻮﻥ ﻓﻴﻔﺮﺷﻮﻥ‬
‫ﳋﻀْﺮ‪ ،‬ﻭﻳﻔﺘﺤﻮﻥ ﺍﻷﺷﺮﻋﺔ ﰲ ﺍﻟﺴﻬﻮﺏ ﺑﻼ ﻭﺟﻞ‬ ‫ﺍﻟﻮﺩﻳﺎﻥ ﺑﺎﻟﺴـﺠﺎﺩﺍﺕ ﻛﺎ ِ‬
‫ﻛﺈﻟﻴﺎﺱ‪ .‬ﻭﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻋﻼﻣﺔ ﻣﻬﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻳﻘﺎﻝ "ﺇﻥ ﺍﻟﻌﺒﻘﺮﻱ ﻻ ﻳَﺨﺘﺎﺭ"‪ .‬ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﻟﺪﺍﻫﻴﺔ ﻻ ﻳﻘﻮﻝ ﺃﻋﻤ ﹸﻞ ﻫﺬﺍ ﻭﻻ‬
‫ﺃﻋﻤ ﹸﻞ ﺫﺍﻙ‪ ،‬ﺃﻭ ﳛﻜﻢ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻔﻴﺪ ﻭﺫﺍﻙ ﺿﺎﺭ‪ .‬ﻷﻧﻪ ﺻﺎﺣﺐ ﻓﻄﺮﺓ‬
‫ﺧﺎﺭﻗﺔ ﳚﻤﻊ ﰲ ﺭﻭﺣﻪ ﻗﻮﻯ ﺗﺘﺤﻤﻞ ﻓﻮﻕ ﺃﻛﺘﺎﻓﻬﺎ ﺃﻣﻮﺭﹰﺍ ﻛﺜﲑﺓ ﲟﻮﻫﺒﺔ ﺇﳍﻴﺔ‬
‫ﻭﺑﺴﺎﺋﻖ ﻭﺷـﺎﺋﻖ ﻟﺪﱐ‪ ،‬ﻓﻴﺤﺘﻀﻦ ﻬﺑﺎ ﺣﺎﺟﺎﺕ ﳏﻴﻄﻪ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ‬

‫‪٧٨‬‬
‫ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺄﻋﻤﻖ ﺃﻏﻮﺍﺭﻫﺎ ﻭﺃﻭﺳـﻊ ﺣﺪﻭﺩﻫﺎ‪ .‬ﻭﻣﻦ ﳝﺤﺺ‬
‫ﺍﻟﻨﻮﺭﺳﻲ ﻭﻣﺼﻨﻔﺎﺗﻪ ﺳﻴﺠﺪﻩ ﺟﺎﻣﻌﹰﺎ ﻟﻌﻨﺎﺻﺮ ﺍﻟﺪﻫﺎﺀ‪ .‬ﻓﲑﻯ ﺃﻧﻪ ﺻﺎﻥ ﺭﻓﻌﺔ‬
‫ﺩﺭﺟﺘﻪ ﻓﻮﻕ ﺍﻟﺪﺭﺟﺎﺕ ﺩﺍﺋﻤﹰﺎ ﻭﺗﻜﻠﻢ ﺑﺪﻫﺎﺀ ﰲ ﻛﻞ ﺯﻣﻦ‪ ،‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺃﻳـﺎﻡ‬
‫ﺷﺒﺎﺑﻪ ﰲ ﻛﺘﺒﻪ ﺍﻟﱵ ﺗُﻌ ّﺪ ﻣﻦ ﺃﻭﻝ ﺃﻧﻔﺎﺱ ﺩﻫﺎﺋﻪ‪ ،‬ﺑﺜﻬﺎ ﻓﻴﻤﻦ ﺣﻮﻟﻪ‪ ،‬ﺇﱃ ﻣﺼﻨﻔﺎﺗﻪ‬
‫ﺍﻟﱵ ﺍﻧﻜﺸﻔﺖ ﻭﺗﻜﺎﻣﻠﺖ ﰲ ﻋﻤﺮ ﺍﻟﻨﻀﻮﺝ ﻋﱪ ﺣﻴﺎﺓ ﻣﻌﺬﺑﺔ ﻣﺮﺕ ﺑﺎﶈﺎﻛﻢ‬
‫ﻭﺍﻟﺴﺠﻮﻥ ﻭﺍﳌﻨﺎﰲ‪.‬‬

‫‪٧٩‬‬
 ‫ﳓﻮ ﻋﺎﳌﻨﺎ‬

‫ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻧﻈﺮ ﺍﳌﺘﺒﺼﺮ ﺗﺪﺍﺧﻞ ﺍﻟﻔﻜﺮ ﻭﺍﳊﺮﻛﻴﺔ ﺑﺒﻌﻀﻬﻤﺎ ﰲ ﻭﻗﺎﺋﻊ‬

‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﻈﻴﻤﺔ‪ .‬ﺗﺪﺍﺧﻞ ﻳﺘﺮﰉ ﻭﻳﺘﱪﻣﺞ ﻓﻴﻪ ﺍﻟﻌﻤﻞ ﺍﳊﺮﻛﻲ ﺑﺎﻟﻔﻜﺮ ﻣﻦ ﺟﻬﺔ‪،‬‬
‫ﻭﻬﺗﻴﺊ ﻓﻴﻪ ﺍﳊﺮﻛﺔ ﻭﺍﳉﻬﺪ ﺍﳊﺮﻛﻲ ﺃﺭﺿﻴﺔ ﻷﻓﻜﺎﺭ ﻭﺑﺮﺍﻣﺞ ﺟﺪﻳﺪﺓ ﻣﻦ ﺟﻬﺔ‬
‫ﺃﺧﺮﻯ‪ .‬ﻓﻜﹶﺄ ﹼﻥ ﺍﻟﻔﻜﺮ ‪-‬ﻬﺑﺬﺍ ﺍﳌﻌﲎ‪ -‬ﲰﺎﺀ ﻭﻣﻄﺮ ﻟﻠﻌﻤﻞ ﺍﳊﺮﻛﻲ‪ ،‬ﺃﻭ ﻓﻀﺎﺀ‬
‫ﻭﻫﻮﺍﺀ ﻟﻪ‪ ،‬ﻭﻛﺄ ﹼﻥ ﺍﳊﺮﻛﻴﺔ ﺃﺭﺽ ﻭﺳﻨﺪﺍﻧﺔ ﻟﻠﻔﻜﺮ‪ ،‬ﺃﻭ ﺗﺮﺍﺏ ﻭﻗﻮﺓ ﺍﻹﻧﺒﺎﺕ ﻓﻴﻪ‪.‬‬
‫ﻓﻼ ﺃﺣﺴﺐ ﻫﺬﺍ ﺍﻷﺩﺍﺀ ﺍﳌﺘﻘﺎﺑﻞ ﺑﻴﻨﻬﻤﺎ ﻏﻠﻄﹰﺎ‪ .‬ﺫﻟﻚ ﺑﺄﻥ ﻛﻞ ﺟﻬﺪ ﺣﺮﻛﻲ ﻫﻮ‬
‫ﲢﻘﻖ ﻓﻜﺮ ﻭﺑﺮﻧﺎﻣﺞ‪ ،‬ﻭﻛﻞ ﻓﻜﺮ ﻫﻮ ﺑﺪﺍﻳﺔ ﻭﻭﺗﲑﺓ ﻟﻠﻌﺜﻮﺭ ﻋﻠﻰ ﺃﻃﺮﻩ ﺍﳊﻘﻴﻘﻴﺔ‬
‫ﻭﺑﻠﻮﻍ ﻣﺮﺍﻣﻴﻪ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﺘﺤﺮﻛﺎﺕ ﺍﳌﻠﺘﺰﻣﺔ ﺑـﻪ‪ .‬ﺇﻥ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻟﻺﺭﺍﺩﺓ ﻫﻮ‬
‫ﻣﻴﻞ ﺩﺍﺧﻠﻲ‪َ ،‬ﻭ َﺣﺪﱡﻫﺎ ﺍﻟﻨﻬﺎﺋﻲ ﻫﻮ ﺍﻟﻌﺰﻡ ﻭﺍﻟﻘﺮﺍﺭ ﻭﺍﳍ ّﻢ ﺑﺎﻟﻌﻤﻞ‪ .‬ﻭﺍﻟﻔﻜﺮ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻮﺗﲑﺓ ﻛﺨﻴﻮﻁ ﻟﻔﺎﺋﻒ ﺗﻠﻘﻰ ﻣﻦ ﺍﳌﺒﺘﺪﺇ ﻟﺘﺘﻌﻠﻖ ﺑﺎﳌﻨﺘﻬﻲ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﳊﺴﻴﺔ‬
‫ﻛﻨﻘﻮﺵ ﺗﺰﻳﻦ ﻫﺬﻩ ﺍﻟﻠﻔﺎﺋﻒ‪ .‬ﻭﺇﻥ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻣﻦ ﻏﲑ ﻓﻜﺮ ﺃﻭ ﺑﺮﻧﺎﻣﺞ ﺗﺆﺩﻱ ﰲ‬
‫ﺍﻷﻛﺜﺮ ﺇﱃ ﺍﻟﻔﺸﻞ ﻭﺍﻟﻔﻮﺿﻰ‪ ،‬ﻭﺇﻥ ﺍﻷﻓﻜﺎﺭ ﺍﳉﺎﻣﺪﺓ ﻣﻦ ﻏﲑ ﺣﺮﻛﺔ‪ ،‬ﺗﻌﻴﻖ‬
‫ﺼﺪﱢﻉ ﺭﻭﺡ ﺍﻹﺭﺍﺩﺓ‪.‬‬
‫ﺗﺸﻜﻞ ﺍﻷﳕﻮﺫﺝ ﺍﻟﺬﻱ ﻳُﻌ ّﺪ ﺍﻟﺒﻌﺪ ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﻔﻜﺮ‪ ،‬ﻭُﺗ َ‬
‫ﺇﺑّﺎﻥ ﺗﻘﺪﻣﻨﺎ ﺇﱃ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ‪ ،‬ﺣُﺠﺒﺖ ﺃﻧﻮﺍﺭ ﺍﻟﻔﻜﺮ ﻋﻦ ﺇﺿﺎﺀﺓ ﺯﻭﺍﻳﺎ‬
‫ﻼ‪ ...‬ﻭﻣُﻨﻊ "ﺍﻟﺘﻤﺜﻴﻞ" ﻋﻦ ﺍﻟﺘﺄﺛﲑ ﻭﺫﹸﺑﺢ‬ ‫ﻼ ﻛﺎﻣ ﹰ‬‫ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻋُﻄﻠﺖ ﺍﻹﺭﺍﺩﺓ ﺗﻌﻄﻴ ﹰ‬
‫ﺍﳊﺮﻛﻴﺔ ﻋﻠﻰ ﻳـﺪ ﺍﻟﻔﻮﺿﻰ‪ .‬ﻭﺩﻓﻌﺖ ﺃﺣﺪﺍﺙ ﺍﻟﺘـﺎﺭﻳﺦ ﺍﳌﺸﺆﻭﻣﺔ ﺍﺠﻤﻟﻤﻮﻋﺎﺕ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﻣﺄﺯﻕ ﺇﱃ ﻣﺄﺯﻕ‪ ،‬ﻭﻣﻦ ﺗﺸﺘﺖ ﺇﱃ ﺗﺸﺘﺖ‪ .‬ﻭﺟﺮّﺕ ﺍﻟﻨﻔﻮﺱ ﺍﻷﻧﺎﻧﻴﺔ‬
‫ﻭﺍﻟﻨﻔﻌﻴﺔ ﺍﻟﻜﺘﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﳝﻨﺔ ﻭﻳﺴﺮﺓ‪ .‬ﻭﺍﺳُﺘ ِﻐﻠﹼﺖ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻟﻼﻧﺘﻔﺎﻉ ﻣﻨﻬﺎ‪.‬‬
‫ﻓﻼ ﻣﻔﺮ ﻭﻻ ﻣﻨﺠﻰ ﺇﺯﺍﺀ ﻫﺬﻩ ﺍﻟﺴﻠﺒﻴﺎﺕ ﰲ ﺇﻧﺴﺎﻧﻨﺎ ﺍﳌﻌﺎﺻﺮ ﻣﻦ ﺍﻟﻘﻮﻝ‪:‬‬
‫ﻼ"‪ ،‬ﺇﱃ ﺣﲔ ﺍﻟﻨﻀﺞ ﺍﻟﻜﺎﰲ ﻟﺘﺤﺮﻳﻚ ﻗﻮﺍﻩ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪.‬‬ ‫ﻼ ﻗﻠﻴ ﹰ‬
‫"ﺭﻭﻳﺪﹰﺍ‪ ..‬ﻭﻣﻬ ﹰ‬
‫ﻼ" ﺇﱃ ﺣﲔ ﺇﺯﺍﻟﺔ ﺍﻟﻀﻌﻒ ﰲ‬ ‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﻻ ﻣﻨﺎﺹ ﻣﻦ ﺃﻥ ﻧﻘﻮﻝ‪" :‬ﺭﻭﻳﺪﹰﺍ‪ ..‬ﻭﻣﻬ ﹰ‬

‫‪٨٠‬‬
‫ﺳﺠﺎﻳﺎﻧﺎ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻭﺇﺷﺒﺎﻉ ﺇﺭﺍﺩﺗﻨﺎ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻭﺗﺮﺑﻴﺔ ﻣﻌﺘﻘﺪﺍﺗﻨﺎ ﺣﺴﺐ ﻣﻘﺎﻳﻴﺴﻬﺎ‬
‫ﺍﻟﻼﺯﻣﺔ‪ ،‬ﻭﺍﻧﺘﺰﺍﻉ ﺍﻟﻴﺄﺱ ﺑﺄﻧﻮﺍﻋﻪ ﻣﻦ ﻧﻔﻮﺳﻨﺎ‪ .‬ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻻﻧﺴﻼﺥ ﻣﻦ "ﺍﻻﻧﺸﺪﺍﻩ ﺑﺎﻟﻐﺮﺏ"‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻗﺪ ﺃﻭﻗﻌﺘﻨﺎ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺎﺕ ﺍﳌﺘﺘﺎﻟﻴﺎﺕ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﻣﻦ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺼﻨﺎﻋﻴﺔ‬
‫ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﰲ َﺷ َﺪ ٍﻩ ﺑﻌﺪ َﺷ َﺪﻩٍ‪ ،‬ﻓﺄﺻﺎﺑﺘﻨﺎ ﺑﺎﻟﺸﻠﻞ‪ ،‬ﻛﻤﺎ‬
‫ﺩﻭّﺧﺖ ﺭﺅﻭﺳﻨﺎ ﻭﻛﺪﺭﺕ ﺃﺑﺼﺎﺭﻧﺎ ﺍ ﹸﳌَﺘﹶﻠﻘﱠﻴﺎﺕ ﺍﳋﺎﻃﺌﺔ ﻟﺪﻋﻮﻯ "ﺍﻟﻌﻠﻤﻴﺔ" ﻭﺍﳋﻔﺔ‬
‫ﺍﻟﻔﺎﺭﻏﺔ "ﻟﻠﻌﺼﺮﻧﺔ"‪ .‬ﻭﺭﲟﺎ ﻳﺪﻭﻡ ﻫﺬﺍ ﺍﻟﻀﻌﻒ ﻭﺍﻻﻫﺘﺰﺍﺯ ﻣﺪﺓ ﺃﺧﺮﻯ‪ .‬ﻭﺭﲟﺎ‬
‫ﻳﺴﺘﻤﺮ ﺍﳌﺸﻲ ﰲ ﺍﻟﺴﺒﺎﺕ ﻭﺍﻟﺘﻜﻠﻢ ﰲ ﺍﻟﻨﻮﻡ‪ ،‬ﻓﻴﻠﺰﻡ ﺃﻥ ﻧﺼﱪ ﻭﳓﺘﻤﻞ ﺳﻨﲔ‪،‬‬
‫ﻋﻠﻤﻬﺎ ﻋﻨﺪ ﺍﷲ‪ .‬ﻧﻌﻢ‪ ،‬ﺳﻨﺼﱪ‪ ،‬ﻷﻧﻨﺎ ﻧﻌﻲ ﻭﻧﺴﺘﺸﻌﺮ ﺍﳊﺎﺟﺔ ﺇﱃ ﺳﻨﲔ ﻗﺪ ﺗﻄﻮﻝ‬
‫ﻣﻦ ﺍﻻﻧﺘﻈﺎﺭ ﺍﳊﻲ ﰲ ﺍﻷﻋﻤﺎﻕ ﺍﳌﺮﺟﺎﻧﻴﺔ‪ ،‬ﻭﻣﻦ ﺍﳊﺮﻛﺔ ﺍﳌﺆﺛﺮﺓ ﻭﺍﳌﻨﻈﻤﺔ ﰲ‬
‫ﺣﻀﺎﻧﺔ ﺍﻟﺒﻴﻮﺽ‪ ،‬ﺣﱴ ﻳﺘﻌﺎﰱ ﺳﺎﺋﺮ ﺍﻟﺒﺪﻥ ﺍﳌﺘﻀﻌﻀﻊ‪ ،‬ﻭﻳﺴﺘﺠﻤﻊ ﻗﻮﺗﻪ ﻟﻴﻘﺘﺪﺭ‬
‫ﻋﻠﻰ ﺗﺼﻔﻴﺔ ﺣﺴﺎﺑﻪ ﻣﻊ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﻭﺇﱐ ﺃﺅﻣﻦ ﺇﳝﺎﻧﺎ ﺻﺎﺩﻗﹰﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﻻﻧﺘﻈﺎﺭ ﻭﺍﳊﺮﻛﻴﺔ ﺳﻴﺤﻴﻴﻨﺎ ﻭﳛﻘﻖ ﺑﺄﻳﺪﻳﻨﺎ‬
‫ﺕ‪ .‬ﻟﻜﻦ ﻻ ﺷﻚ ﰲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻈﺮﻭﻑ‬ ‫ﺗﻐﻴﲑ ﻭﺟﻪ ﺍﻟﻌﺎﱂ ﰲ ﻳﻮﻡ ﺁ ٍ‬
‫ﻭﺍﻹﻣﻜﺎﻧﺎﺕ ﻟﻴﺴﺮﻱ ﺩﻡ ﻫﺬﻩ ﺍﻟﻮﺗﲑﺓ ﰲ ﻋﺮﻭﻕ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺘﻨﺒﻎ ﺇﺭﺍﺩﺍﺕ ﻋﻈﻴﻤﺔ‬
‫ﻭﻗﻮﻳﺔ ﺗّﺘﺴِﻢ ﺑﻌﻤﻖ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻜﻴﻼﱐ ﻭﺭﺣﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻭﺭﺑﺎﻧﻴﺔ‬
‫ﳎﺪﺩ ﺍﻷﻟﻒ ﺍﻟﺜﺎﱐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺍﻟﺴﺮﻫﻨﺪﻱ ﻭﻋﺸﻖ ﻭﲪﺎﺱ ﻣﻮﻻﻧﺎ‬
‫ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ﻭﺟﺎﻣﻌﻴﺔ ﻭﺭﺳﻮﺥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪ ...‬ﻟﺘﻬﻲﺀ‬
‫ﺑﻴﺌﺔ ﺣﻴﺎﺗﻴﺔ ﻧﺪﻳﺔ ﻭﻃﺮﻳﺔ ﺑﺒﺚ ﺭﻭﺡ ﺟﺪﻳﺪﺓ ﰲ ﺇﻧﺴﺎﻥ ﻳﻮﻣﻨﺎ‪ ،‬ﻓﺘﺼﺪ ﺃﻣﻮﺍﺝ‬
‫ُﺣﻤّﻰ ﺍﻷﺯﻣﺎﺕ ﺍﻟﱵ ﲢﻄﻢ ﻣﻨﺬ ﻋﺼﻮﺭ ﺇﺣﺴﺎﺱ ﺇﻧﺴﺎﻧﻨﺎ ﻭﻓﻜﺮﻩ ﻭﻓﺮﺍﺳﺘﻪ‪ ،‬ﻓﺘﻨﻔﺦ‬
‫ﰲ ﺭﻭﺣﻪ ﺃﻧﺴﺎﻡ "ﺍﳉﻮﺩﻱ"‪ .‬ﻛﺬﻟﻚ‪ ،‬ﻷﺟﻞ ﺃﻥ ﻧﻔﺘﺢ ﺑﻼﺩ ﺃﻧﻔﺴﻨﺎ ﺑﺄﻧﻔﺴﻨﺎ‪،‬‬
‫ﻭﻧُﺸﻜﹼﻞ ﺣﺮﻛﻴـﺎﺕ ﺃﺭﻭﺍﺣﻨﺎ ﻣﻦ ﺟﺪﻳـﺪ‪ ،‬ﻭﻧﻌﻤّﺮ ﻋﺎﳌﻨـﺎ ﺍﻟﻘﻠﱯ ﻭﺍﳊﺴﻲ‬
‫ﻭﺍﻟﻔﻜﺮﻱ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻀﺪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻦ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻄﻊ ﺷﻮﻃﹰﺎ ﰲ ﺍﻟﻄﺮﻳﻖ‪،‬‬
‫ﻣﺜﻠﻤﺎ ﱂ ﻧﺴﺘﻄﻊ ﺣﱴ ﺍﻵﻥ‪ ،‬ﻣﺎ ﱂ ﳒﻬّﺰ ﻓﺮﺳﺎﻧﹰﺎ ﻣﻦ ﻧـﻮﺭ ﻳﺄﺧﺬﻭﻥ ﺑﺄﻳﺪﻳﻨﺎ ﺇﱃ‬

‫‪٨١‬‬
‫ﳋﻀْﺮ"‪ ،‬ﻭﻣﺎ ﺩﻣﻨﺎ ﻣﻨﻌﺰﻟﲔ ﻋﻦ ﺫﺍﺗﻨﺎ ﻭﻗﻴﻤﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﻃﺎﳌﺎ ﻋﺸﻨﺎ ﺗﺎﺋﻬﲔ‬
‫ﻣﻨﺎﺑﻊ "ﺍ ِ‬
‫ﺧﺎﺭﺝ ﻣﻨﻈﻮﻣﺎﺗﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ‪ .‬ﻭﻣﺎ ﻣﻦ ﺳﺒﺐ ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﺍﻟﺒﺤﺚ ﻋﻦ ﻋﺪﻭﻧـﺎ ﰲ‬
‫ﺲ ﰲ ﻗﺼﺮﻩ‪ ،‬ﻭﺍﺿﻊ ﺇﺣﺪﻯ ﺳﺎﻗﻴﻪ ﻓﻮﻕ‬ ‫ﺍﳋﺎﺭﺝ‪ .‬ﻷﻥ ﻋﺪﻭﻧﺎ ﰲ ﺩﺍﺧﻠﻨﺎ‪ ...‬ﺟﺎﻟ ٌ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻳﺘﻄﻠﻊ ﻣﻦ ﺍﻟﺸﺒﺎﻙ ﻋﻠﻰ ﺿﻴﺎﻋﻨﺎ‪ ،‬ﻭﻳﻀﺤﻚ ﺿﺤﻜﺎ ﻣﻜﺘﻮﻣﹰﺎ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻻﺯﻣﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﻨﺎﺀ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺒﲎ ﻋﻠﻰ‬
‫ﺍﻧﺘﺰﺍﻉ ﻭﻃﺮﺡ ﺃﻋﺪﺍﺀ ﻣﺘﺮﺑﻌﲔ ﻓﻮﻕ ﻋﺮﻭﺵ ﻧﺼﺒﻮﻫﺎ ﰲ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻻ ﺃﻣﺎﻥ ﻭﻻ‬
‫ﺇﳝﺎﻥ ﻋﻨﺪﻫﻢ‪ .‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻫﺆﻻﺀ‪ ،‬ﻭﻻ ﻏﲑﻫﻢ‪ ،‬ﻫﻢ ﺍﻟﺬﻳﻦ ﳛﺎﺻﺮﻭﻥ ﻋﺎﳌﻨﺎ ﻣﻨﺬ‬
‫ﻗﺮﻭﻥ‪ .‬ﻭﻣﺮﺕ ﺳﻨﻮﻥ ﻃﻮﻳﻠﺔ ﻭﱂ ﻳﻨﺞ ﺷﻌﺒﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﳊﺼﺎﺭ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﱂ ﻳﻔﻠﺢ‬
‫ﰲ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﱂ ﻳﻘﻢ ﻋﻠﻰ ﺫﺍﺗﻪ‪ .‬ﻓﺼﺎﺭ ﻣﺜﺎ ﹰﻻ ﻟﻠﺘﺸﺮﺫﻡ ﻭﱂ ﻳﻨﺠﺢ ﰲ‬
‫ﹼﱂ ﺷﺘﺎﺗﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﻏﺮﺽ ﻣﺴﺘﻬﺪﻑ ﻟﺮﻣﺎﻳﺔ ﳎﺘﻤﻌﺎﺕ ﻭﺃﻋﺮﺍﻑ ﻭﻋﺎﺩﺍﺕ ﺷﱴ‪،‬‬
‫ﺃﻭ ﻛﺄﻧﻪ ﻣﻨﻜﻮﺏ ﰲ ﻋﻘﻠﻪ ﳝﺮ ﺑﻪ ﺃﻗﻮﺍﻡ ﻭﻗﺒﺎﺋﻞ ﻛﺜﲑﺓ ﻭﻣﻔﺎﻫﻴﻢ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻳﻌﺒﺪ‬
‫ﺃﺻﻨﺎﻣﹰﺎ ﻛﺜﲑﺓ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﻭﳚﺜﻮ ﺃﻣﺎﻡ ﺁﳍﺔ ﻣﻮﻫﻮﻣﺔ ﻛﺜﲑﺓ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﳚﺪﺩ ﺍﻟﻌﻬﺪ ﻭﺍﻟﻮﻻﺀ ﳌﻌﺒﻮﺩﺍﺕ ﻣﺰﻳﻔﺔ ﻋﺪﻳﺪﺓ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ! ﻫﺬﺍ ﻣﺎ ﻭﻗﻊ‪...‬‬
‫ﻷﻧﻪ ﱂ ﻳﺼﺪﻕ ﲤﺎﻣﹰﺎ ﺑﺼﺤﺔ ﻭﺳﻼﻣﺔ ﺃﻱ ﻓﻜﺮ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‬
‫ﺍﳌﺸﺆﻭﻣﺔ‪ .‬ﻭﻟﺬﻟﻚ‪ ،‬ﻋﺎﺵ ﻣﺮﺗﺒﻄﹰﺎ ﲟﺤﺎﻭﺭ ﻓﻜﺮﻳﺔ ﻣﺘﻌﺪﺩﺓ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﻟﻜﻨﻪ‬
‫ﱂ ﻳﻌﺎﻳﺶ ﺗﻴﺎﺭﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﺎ ﻣﻌﺎﻳﺸﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﻣﻦ ﻳﻌﻠﻢ ﻛﻢ ﻓﻜﺮ ﻋﻈﻴ ٍﻢ ﺑﻘﻲ ﺣﺒﻴﺴﹰﺎ ﰲ ﺑﺮﺯﺥ‪ ،‬ﻓﻠﻢ ﻳﺸﻬﺪ ﺍﳊﻴﺎﺓ‪ ،‬ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺜﻘﻞ ﺑﺎﻟﺪﺧﺎﻥ ﻭﺍﻟﻀﺒﺎﺏ‪ ،‬ﻭﻛﻢ ﻣﻨﻬ ٍﺞ ﺟﺎ ٍﺩ ﲢﻄﻢ ﻣﺼﻄﺪﻣﹰﺎ‬
‫ﺑﺎﻷﻓﻜﺎﺭ ﺍﻟﻜﺪﺭﺓ ﻟﻠﻤﺼﺎﺑﲔ ﺑﻘﺼﺮ ﺍﻟﻨﻈﺮ! ﻓﻬﺆﻻﺀ ﻻ ﻳﻮﻟﻮﻥ ﺃﳘﻴﺔ ﻭﻻ ﻳﻌﻮﻥ‬
‫ﻣﻌﲎ ﻟﻠﻌﻠﻢ ﻭﻻ ﻟﻠﻤﻌﺎﱐ ﺍﻟﱵ ﺗﺮﺑﻂ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﻻ ﻟﻠﻤﻨﺎﺳﺒﺎﺕ ﺑﲔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻜﺎﺋﻨﺎﺕ‪.‬‬
‫ﻓﺎﳌﺴﺄﻟﺔ ﻋﻨﺪﻫﻢ ﺃﻥ ﻧﻔﻬﻢ ﻣﺎ ﻧﻔﻬﻤﻪ‪ ،‬ﻭﻧﺘﺮﻙ ﻣﺎ ﻻ ﻧﻔﻬﻤﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻨﺎ ﺳﻮﻑ‬
‫ﻧﺪﺭﻙ ﻓﻬﻤﻪ ﻻﺣﻘﹰﺎ! ﻭﺃﻥ ﻧﻘﻄﻊ ﻭﻧﻔﺼﻞ ﻭﻧﺸﻜﻞ ﻛﻞ ﺷﻲﺀ ﺣﺴﺐ ﺛﻮﺍﺑﺘﻬﻢ‪،‬‬
‫ﻭﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﲟﻬﺎﺭﺓ ﺃﻥ ﻧﺴﻴّﺮ ﺣﱴ ﺍﻟﻌﻠﻢ ﻭﺍﻷﲝﺎﺙ ﲢﺖ ﻭﺻﺎﻳﺔ ﻣﻌﺘﻘﺪﺍﻬﺗﻢ‬

‫‪٨٢‬‬
‫ﻭﻣﺒﺎﺩﺋﻬﻢ ﺍﶈﺮﻣﺔ ﻋﻠﻰ ﺍﻟﻨﻘﺎﺵ‪ ،‬ﺑﺈﻇﻬﺎﺭ ﺣﻘﺎﺋﻖ ﺃﺳـﻄﻊ ﻣﻦ ﺍﻟﺸﻤﺲ ﻛﺄﻭﻫﺎﻡ‪،‬‬
‫ﻭﺍﻷﻭﻫﺎﻡ ﻛﺤﻘﺎﺋﻖ ﻣﱴ ﻣﺎ ﺩﻋﺖ ﺍﳊﺎﺟﺔ! ﻭﺑﺎﻟﺘﺸﺪﻕ ﻭﺍﻟﺘﻔﻴﻬﻖ ﺑﺄﺳﻠﻮﺏ ﻗﺎﻃﻊ‪،‬‬
‫ﻭﺍﳊﺴﻢ ﻭﺍﳊﺰﻡ ﺑﻨﺎﺀ ﻋﻠﻰ ﻓﺮﺿﻴﺎﺕ! ﻭﻛﺄﻬﻧﻢ ﺷﻬﻮﺩ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﻭﺃﻃﻮﺍﺭ‬
‫ﺍﻟﻮﺟﻮﺩ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ!‬
‫ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺧﺎﻟﻴﺔ ﻣﻦ ﻛﻞ ﺣﻘﻴﻘﺔ ﺗﺴﺘﺤﻖ ﺍﻹﳝﺎﻥ ﻬﺑﺎ‪ ،‬ﻭﻟﺌﻦ‬
‫ﻛﺎﻧﺖ ﻛﻞ ﻓﻜﺮﺓ ﻏﲑ ﺟﺪﻳﺮﺓ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻓﺎﻟﻮﺟﻮﺩ ﺇﺫﻥ ﻋﲔ ﺍﻟﻔﻮﺿﻰ!‬
‫ﻭﻛﻴﻒ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳓﻤﻲ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﺍﻟﻨﺴﺒﻴﺔ ﺣﱴ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﺿﻴﺔ ﻏﲑ‬
‫ﺍﶈﺘﻤﻠﺔ‪ ،‬ﺇﺫﺍ ﻣﺎ ﲢﻜﹼﻢ ﰲ ﺍﻟﻌﺎﱂ ﻓﻬﻢ ﻛﻬﺬﺍ؟ ﺃﻭﻟﻦ ﳛﺴﺐ ﲨﻮﻉ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ‬
‫ﺍﺳﺘﺴﻠﻤﻮﺍ ﻟﺘﻴﺎﺭ ﺍﻟﻨﺴﺒﻴﺔ ﺃﺻﺪﻕ ﺍﳊﻘﺎﺋﻖ ﺻﺤﻴﺤﺔ ﺑﻘﺪﺭ ﺻﺤﺔ ﻣﻀﺎﺩﺍﻬﺗﺎ؟‬
‫ﻭﺃﻛﺬﺏ ﺍﻷﺑﺎﻃﻴﻞ ﺑﻘﺪﺭ ﻛﺬﺏ ﻣﻀﺎﺩﺍﻬﺗﺎ؟ ﻭﺑﺪﻫﻲ ﺃﻥ ﳜﻀﻊ ﻛﻞ ﺷﻲﺀ ﻟﻠﺘﻠﻘﹼﻲ‬
‫ﺍﻟﻨﺴﱯ ﺍﳍﺎﺋﻢ‪ ،‬ﰲ ﺣﺎﻝ ﺷﻴﻮﻉ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﺳﻮﺍ ٌﺀ ﰲ ﻓﻬﻢ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﺃﻭ‬
‫ﺲ ﺍﳊﺎﺟﺔ‪،‬‬ ‫ﺍﻷﺧﻼﻗﻲ ﻭﺍﻟﻼﺃﺧﻼﻗﻲ‪ ...‬ﺇﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﱵ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺷﻌﺒﻨﺎ ﺃﻣ ّ‬
‫ﻫﻲ ﺷﺨﺼﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺨﻠﺺ ﺍﳌﺘﺤﻤﺲ ﻭﺍﳌﺘﻮﺍﺯﻥ‪ ،‬ﺍﻟﺬﻱ ﳛﺮﻛﻪ ﺍﻟﺸﻌﻮﺭ‬
‫ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﻳﻬﻴﻤﻦ ﻋﻠﻰ ﺗﺼﺮﻓﺎﺗﻪ ﻭﺃﻋﻤﺎﻟﻪ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﻘﺎﺩﻣﺔ‬
‫ﰲ ﺧﻄﻄﻪ ﻭﺑﺮﺍﳎﻪ ﺑﻘﺪﺭ ﺍﻟﺘﻔﻜﲑ ﰲ ﺿﺮﻭﺭﺍﺕ ﺍﳊﺎﺿﺮ‪ .‬ﺷﺨﺼﻴﺔ ﻣﻬﻨﺪﺱ‬
‫ﺍﻟﻔﻜﺮ ﻭﺍﻟﺮﻭﺡ‪ ،‬ﺍﳌﻨﻔﺘﺢ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﺑﻘﻠﺒﻪ‪ ،‬ﺍﻟﻌﺎﻣﺮ ﻋﻘﻠﻪ ﺑﺸﻌﻮﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﺍﳌﻘﺘﺪﺭ‬
‫ﻋﻠﻰ ﲡﺪﻳﺪ ﺫﺍﺗﻪ ﻛﺮﺓ ﺃﺧﺮﻯ ﰲ ﻛﻞ ﺁﻥ‪ ،‬ﺍﳌﺘﺘﺒﻊ ﻟﻠﻨﻈﺎﻡ ﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻭﺍﳌﺼﻠﺢ‬
‫ﻟﺘﺨﺮﻳﺐ ﺁﺧﺮ ﰲ ﻛﻞ ﳊﻈﺔ‪...‬‬
‫ﺗﻠﻚ ﺍﻟﺸﺨﺼﻴﺔ ﻬﺗﺮﻭﻝ ﻣﻦ ﻧﺼﺮ ﺇﱃ ﻧﺼﺮ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻟﺘﺨﺮﻳﺐ ﺍﻟﺒـﻼﺩ‬
‫ﻭﺇﻗﺎﻣﺔ ﺍﻟﻌﺮﻭﺵ ﻓﻮﻕ ﺧﺮﺍﺋﺒﻬﺎ‪ ،‬ﺑﻞ ﻟﺘﺤﺮﻳﻚ ﺍﳌﺸﺎﻋﺮ ﻭﺍ ﹶﳌﻠﹶﻜﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬
‫ﻭﺗﻘﻮﻳﺘﻨﺎ ﺑﺎﳊﺐ ﻭﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﳌﺮﻭﺀﺓ ﺍﻟﱵ ﲢﺘﻀﻦ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻭﺍﻷﺷﻴﺎﺀ ﲨﻴﻌﺎﹰ‪،‬‬
‫ﻭﺇﻋﻤﺎﺭ ﺍﻷﺭﺟﺎﺀ ﺍﳌﻨﻬﺪﻣﺔ‪ ،‬ﻭﻧﻔﺦ ﺍﳊﻴﺎﺓ ﰲ ﺍﻷﻭﺻﺎﻝ ﺍﳌﻴﺘﺔ‪ ،‬ﻟﺘﺘﺤﻮﻝ ﺇﱃ ﺣﻴﺎﺓ ﻭﺩﻡ‬
‫ﻳﺴﺮﻱ ﰲ ﻋﺮﻭﻕ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺇﺷـﻌﺎﺭﻧﺎ ﲨﻴﻌﹰﺎ ﺑﺎﻷﺫﻭﺍﻕ ﺍﻟﺮﺣﻴﺒﺔ ﻟﻐﺎﻳﺔ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻫـﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺑﻄﺒﻌﻪ ﺭﺑﺎﱐ ﰲ ﻛﻞ ﺃﺣﻮﺍﻟﻪ ﻭﺑﻜﻞ ﺫﺍﺗﻪ‪ ...‬ﻭﻫـﻮ ﰲ ﻣﻨﺎﺳـﺒﺔ‬
‫ﺩﺍﺋﻤﺔ ﻣﻊ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻋﺘﺒـﺎﺭﻩ ﺧﻠﻴﻔﺔ ﺍﷲ‪ .‬ﻭﺣﺮﻛﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻛﻠﻬﺎ ﻣﺮﺍﻗﹶﺒﺔ‪ ...‬ﻓﻼ‬

‫‪٨٣‬‬
‫ﻳﻘﻮﻡ ﺑﻌﻤﻞ ﺇ ﹼﻻ ﲝﺲ ﻣﻦ ﻳﻌﺮﺿﻪ ﻋﻠﻰ ﺍﻟﺘﻔﺘﻴﺶ‪ ...‬ﺣﱴ ﻳﻜﻮﻥ ﺍﷲ ﲰﻌﻪ ﺍﻟﺬﻱ‬
‫ﻳﺴﻤﻊ ﺑﻪ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑـﻪ‪ ...‬ﻭﻳﻜﻮﻥ ﺃﺳﻠﻮﺑﻪ ﻣﺘﺮﺷـﺤﺎ ﻣﻦ ﺗﺄﺛﲑ‬
‫ﺑﻴﺎﻧـﻪ‪ ...‬ﻭﻳﻜﻮﻥ ﲢﺖ ﺇﺭﺍﺩﺗﻪ ﺗﻌﺎﱃ "ﻛﺎﳌﻴﺖ ﰲ ﻳﺪ ﺍﻟﻐﺴﺎﻝ"‪ .‬ﻭﺇﻥ ﺇﺣﺴﺎﺳﻪ‬
‫ﺑﻌﺠﺰﻩ ﻭﻓﻘﺮﻩ ﺃﻣﺎﻣﻪ ﺗﻌﺎﱃ ﻫﻮ ﺃﻋﻈﻢ ﻣﺼﺪﺭ ﻟﻠﻘﻮﺓ ﻭﺍﻟﻐﲎ‪ ...‬ﻓﻼ ﻳﲏ ﻭﻻ ﻳﻔﺘﺮ ﻣﻦ‬
‫ﺍﻻﺳﺘﻤﺪﺍﺩ ﺑﺄﺣﺴﻦ ﻭﺟﻪ ﻣﻦ ﻣﻌﲔ ﻫﺬﻩ ﺍﳋﺰﻳﻨﺔ ﺍﻟﱵ ﻻ ﺗﻨﻀﺐ ﻭﻻ ﺗﻨﻔﺪ‪.‬‬
‫ﻛﺬﻟﻚ‪ ،‬ﻫﻮ ﺇﻧﺴـﺎﻥ ﺍﶈﺎﺳﺒﺔ ﻭﺍﳌﺮﺍﻗﺒﺔ ﺍﻟﺮﺣﻴﺐ‪ .‬ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﺍﳉﻤﺎﻝ‬
‫ﻭﺍﻟﻘﺒﺢ ﰲ ﻣﺮﺁﺓ ﺭﻭﺣﻪ ﻣﻨﻔﺼﻼﻥ ﻋﻦ ﺑﻌﻀﻬﻤﺎ ﻭﻟﻜﻞ ﺷﻲﺀ ﻣﻮﻗﻌﻪ ﺍﳌﻼﺋﻢ ﻓﻴﻬﺎ‪،‬‬
‫ﻛﺎﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﻟﻀﻴﺎﺀ ﻭﺍﻟﻈﻼﻡ‪ .‬ﺇﻧﻪ ﺳـﺎﻉٍ‪ ،‬ﺑﻜﻞ ﺇﺭﺍﺩﺗﻪ ﻭﻗﻠﺒﻪ‬
‫ﻭﺷﻌﻮﺭﻩ‪ ،‬ﺇﱃ ﺍﺻﻄﻴﺎﺩ ﺃﻋﻈﻢ ﺍﳌﻘﺎﺻﺪ ﺍﳌﺘﺮﺗﺒﺔ ﻣﻦ ﺣﺮﻛﻴﺔ ﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﻭﺍﻟﻠﻄﺎﺋﻒ‬
‫ﺍﻟﱵ ﺗﻮﺟﺪ ﺍﻟﻮﺟﺪﺍﻥ‪ .‬ﻭﻫﻮ ﰲ ﺣﺎﻝ ﺍﻹﺩﺭﺍﻙ ﺑﺄﻧﻪ "ﻻ ﳛﻤﻞ ﻋﻄﺎﻳﺎ ﺍﳌﻠﻚ ﺇﻻ‬
‫ﻣﻄﺎﻳﺎﻩ"‪ ،‬ﻳﺘﻨﻔﺲ ﺍﻟﻘﺮﺏ ﻣﺘﻘﺪﻣﹰﺎ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﺧﻄﻮﺍﺕ ﲟﻌﺮﻓﺘﻪ‪ ،‬ﻭﺑﺎﳌﻨﺎﺳﺒﺔ ﺑﲔ‬
‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﺑﺎﻟﻌﻼﻗﺔ ﻣﺎ ﺑﲔ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﺸﻖ‪ ،‬ﻭﺑﺘﻤﺎﺳـﻪ ﻭﺍﻃﻼﻋﻪ‬
‫ﺍﻟﺸﺎﻋﺮ ﺍﻟﻮﺍﻋﻲ ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ﻭﺃﺳﺮﺍﺭ ﻣﺎ ﻭﺭﺍﺀ ﺳﺘﺎﺭ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺑﺎﳊﻘﻴﻘﺔ‬
‫ﺍﳌﻄﻠﻘﺔ "ﺑﻼ ﻛﻢ ﻭﻻ ﻛﻴﻒ" ﰲ ﺣﺴﻪ‪.‬‬
‫ﻫﻮ ﻗﺎﺻﺪ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺃﻥ ﻳﺒﻠﻎ ﺁﻓﺎﻕ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺜﺎﱄ ﻳﺴﺎﺑﻖ ﻭﻳﺒﺎﺭﻱ‬
‫ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﺻﻔﻴﺎﺀ ﰲ ﲤﺜﻠﻪ ﺑﺎﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻳَﺸ ﱡﻖ ﻓﻴﻪ ﺍﻟﺸﻌﺮﺓ ﺃﺭﺑﻌﲔ‬
‫ﺷﻘﹰﺎ ﺗﺪﻗﻴﻘﹰﺎ ﻭﲤﺤﻴﺼﹰﺎ‪ .‬ﻫﻮ ﻓﻮﻕ ﻛﻞ ﺧﻴﺎﻝ ﰲ ﺷﺠﺎﻋﺘﻪ ﰲ ﺃﻥ ﳛﻴﺎ ﺍﻹﺳﻼﻡ‬
‫ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﰲ ﺗﺼﺮﻓﻪ ﺿﺪ ﻛﻞ ﻣﺎ ﻳﺒﻐﻀﻪ ﺍﳊﻖ ﺗﻌﺎﱃ‪ ،‬ﻭﺻﻤﻮﺩﻩ ﻭﻣﻘﺎﻭﻣﺘﻪ ﺇﺯﺍﺀ‬
‫ﻣﺎ ﻳﺼﻴﺒﻪ ﰲ ﺳﺒﻴﻞ ﺇﺣﻴﺎﺀ ﻣﺎ ﻳﺆﻣﻦ ﺑﻪ‪ .‬ﻭﻳﻌﺠﺰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﲰﺎﺣﺔ ﻣﻌﺎﻣﻼﺗﻪ ﻣﻊ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻋﻤﻘﻪ ﰲ ﻣﻌﺮﻓﺔ ﺍﷲ‪ ،‬ﻭﺗﻮﺍﺿﻌﻪ ﺍﳉﻢ‪ ،‬ﻭﺇﺣﺴﺎﺳﻪ ﺑﻌﻈﻤﺔ ﺍﷲ‪ ،‬ﻭﺑﺎﻟﻮﺟﻮﺩ‬
‫ﻣﻦ ﺣﻴﺚ ﻋﻼﻗﺘﻪ ﺑـﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺑﺎﻟﻌﺸﻖ ﻭﺍﻟﺸﻮﻕ ﻭﺍﻟﺘﻌﻠﻖ ﻭﺍﻻﻫﺘﻤﺎﻡ‪.‬‬
‫ﺇﻧﻪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺑﻌﺪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻫﻮ ﺇﻧﺴﺎﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﺪُﻧﻴﺔ ﻭﺍﻟﻮﺍﺟﺐ‬
‫ﺍﻟﻠﺪُﱐ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻘﻒ ﻭﻗﻔﺔ ﺧﺎﺻﺔ ﻋﻨﺪ ﻣﻔﻬﻮﻡ "ﺇﻧﺴﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻠﺪُﱐ"‪.‬‬

‫‪٨٤‬‬
 ‫ﻣﻬﻨﺪﺳﻮ ﺍﻟﺮﻭﺡ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ‪...‬‬

‫ﻗﺪ ﳝﻂ ﺑﻌﻀﻬﻢ ﺷﻔﺘﻴﻪ ﺍﺳﺘﺨﻔﺎﻓﹰﺎ ﺇﺫﺍ ﻣﺎ ﺫﻛﺮﺕ ﺍﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻷﻋﻤﺎﻕ‬

‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻭﺃﳘﻴﺔ ﺍﳊﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪ .‬ﻟﻜﻦ ﻻ ﺷﺒﻬﺔ ﺃﻥ ﺍﻟﺴﺒﻴﻞ‬
‫ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻮ ﻫﺬﻩ ﺍﻟﻘﻴﻢ‪ .‬ﻓﻤﻬﻤﺎ ﻛﺎﻧﺖ ﻇﻨﻮﻥ ﻧﻔﺮ ﻣﻨﺎ‪،‬‬
‫ﻓﻠﻴﺲ ﺍﻟﻴﻮﻡ ﺃﻣﺎﻡ ﺇﻧﺴﺎﻧﻨﺎ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﺬﻱ ﺍﻧﻄﻮﻯ ﻇﻬﺮﻩ ﻭﲪﻞ ﻋﻠﻰ َﺣﺪَﺑﺎﺗﻪ‬
‫ﺃﺛﻘﺎ ﹰﻻ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻷﺯﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺇ ﹼﻻ‬
‫ﺳﺒﻴﻞ ﻭﺍﺣﺪ ﻳﻨﻘﺬﻩ ﻣﻦ ﺍﻟﻀﻴﻖ ﻭﺍﻟﺸﺪﺍﺋﺪ ﺍﳌﺘﻮﺍﻟﻴﺔ؛ ﻭﻫﻮ ﻋﻮﺩﺓ ﺍﳊﻴﺎﺓ ﺇﱃ ﺗﻠﻚ‬
‫ﺍﳊﺮﻛﻴﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﹰﺎ‪ .‬ﻭﺇﻥ ﲢﻘﻖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻴﻮﻳﺔ ﻟﻦ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﻋﻠﻰ‬
‫ﺃﻳﺪﻱ ﺭﺑﺎﻧﻴﲔ ﻻ ﻳﻮﻟﻮﻥ ﺃﳘﻴﺔ ﻷﺷﺨﺎﺻﻬﻢ‪ ،‬ﻭﻟﺌﻦ ﺍﻫﺘﻤﻮﺍ ﺑﺄﺷﺨﺎﺻﻬﻢ‪ ،‬ﻓﻼ‬
‫ﻳﺮﻭﻥ ﺧﻼﺻﻬﻢ ﺇ ﹼﻻ ﰲ ﺧﻼﺹ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﻋﻨﺪﻧﺎ ‪-‬ﻛﻤﺎ ﻫﻮ ﰲ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪ -‬ﺍﳋﻼﺹ ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺃﻣﺎﻡ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﺮﺗﺒﻂ ﺑﺎﳉﻬﺪ ﻭﺍﳍﻤﺔ ﰲ ﺍﻟﺒﺤﺚ ﻋـﻦ ﻃﺮﻕ ﻫﺬﺍ ﺍﳋﻼﺹ‪ .‬ﳓﻦ ﻧﺮﻯ ﺳﻼﻣﺔ‬
‫ﻣﺴﺘﻘﺒﻠﻨﺎ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻟﻘﺮﻳﺐ ﰲ ﺃﻥ ﻧﻜﻮﻥ ﻣﻠﺠﹰﺄ ﻟﻸﺭﻭﺍﺡ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﰲ ﺿﺦ ﺍﻟﻨﻮﺭ ﰲ‬
‫ﺍﻹﺭﺍﺩﺍﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﰲ ﺇﻋﻼﺀ ﺍﻟﻘﻠﻮﺏ ﺍﻷﺧﺮﻯ ﺇﱃ ﺍﻟﺬﺭﻯ‪ ...‬ﻭﻧﺮﻏﺐ ﺩﺍﺋﻤﹰﺎ ﺇﱃ‬
‫ﺇﺷﻐﺎﻝ ﻣﻜﺎﻥ ﺑﲔ ﺍﻟﺬﻳﻦ ﻳﺘﻠﻘﻮﻥ ﺍﳊﺮﺍﺋﻖ ﺑﺼﺪﺭﻭﻫﻢ ﻭﻳﻮﻟﹼﻮﻥ ﻟﻠﻤﻨﺎﻓﻊ ﺍﻟﺬﺍﺗﻴﺔ‬
‫ﺃﺩﺑﺎﺭﻫﻢ‪ .‬ﻭﺑﺪﻫﻲ ﺃﻥ ﺍﻟﻄﺒﻊ ﺍﻷﺧﻼﻗﻲ ﰲ ﺳﻠﻮﻛﻴﺎﺗﻨﺎ ﻭﲢﺮﻛﺎﺗﻨﺎ‪ ،‬ﻣﻮﺻﻮﻝ ﻬﺑﺬﺍ‬
‫ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﺍﳌﻐﺮﻭﺳـﺔ ﻋﺮﻭﻗﹸﻬﺎ ﻋﻘﻴﺪ ﹰﺓ ﰲ ﺃﺭﻭﺍﺣﻨﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺸـﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﻭﻋﺰﳝﺔ ﺍﳍﻤﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺇﺭﺍﺩﺓ‬
‫ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺭﺷـﺎﺩﻳﺔ‪ ،‬ﺍﻟﱵ ﺗﺘﻌﺪﻯ ﺣﺪﻭﺩ ﻓﺮﺩﻳﺘﻨﺎ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﺍﻟﱵ ﺗﺸﻜﻞ ﺃﺷﺪ‬
‫ﻼ ﻭﲨﻌﺎﹰ‪ ،‬ﻓﺘﺼﲑ ﺃﻫـﻢ ﻣﺼﺪﺭ‬ ‫ﺍﻟﻨﻮﻳﺎﺕ ﺣﻴﻮﻳﺔ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﶈﺘﻀﻦ ﻟﻠﻌﺎﱂ ﻛ ﹰ‬
‫ﻟﻸﻣﺎﻥ ﺍﻟﻜﻮﱐ‪ ،‬ﻫﻲ ﺍﻷﺳﺎﺱ ﺍﻟﻔﺮﻳﺪ ﳋﻼﺻﻨﺎ‪ ،‬ﻛﻤﺎ ﻫﻲ ﺻﻮﺕ ﻣﺆﺛﺮ ﻭﻟﺴﺎﻥ‬
‫ﺑﻠﻴﻎ ﻳﻬﻤﺲ ﺑﺎﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ ﺍﻟﻠﺬﻳﻦ ﲢﺘﺎﺝ ﺇﻟﻴﻬﻤﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ‪.‬‬
‫‪٨٥‬‬
‫ﻭﻟﻦ ﻳﺪﺭﻙ ﺍﳋﻼﺹ ﺍﻟﺒﺘﺔ‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺪﻳﺮﻭﻥ ﻇﻬﻮﺭﻫﻢ ﻟﻠﻮﺟﻮﺩ ﻛﻠﻪ‬
‫ﻭﻟﻠﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻴﻬﺪﺭﻭﻥ ﺃﻋﻤﺎﺭﻫﻢ ﰲ ﻇﻠﻤﺎﺕ ﻣﺘﺎﻫﺎﺕ ﺍﻷﻧﺎﻧﻴﺔ‪ .‬ﻭﺩﻉ ﻋﻨﻚ‬
‫ﺇﺩﺭﺍﻛﻬﻢ ﺍﳋﻼﺹ‪ ...‬ﻓﻜﻢ ﺗﺴﺒﺐ ﻫﺆﻻﺀ ﺣﱴ ﰲ ﻫﻼﻙ ﺍﻟﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﺍﻟﻈﻦ‬
‫ﻬﺑﻢ‪ .‬ﺑﻞ ﺍﳌﺸﺎﻫﺪ ﺃﻥ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﺗﻘﺪﻣﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻴﻬﺎ ﻫﻲ ﻣﺮﺍﺣﻞ ﺗﺼﺎﳊﻬﺎ‬
‫ﻭﺗﻌﺎﺭﻓﻬﺎ ﻣﻊ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﻳﻨﺒﻐﻲ ﰲ ﺍﳊﺎﺿﺮ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺬﻳﻦ ﻳﱪﳎﻮﻥ ﳌﺴﲑﺓ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﺍﻷﻧﺎﻧﻴﺔ ﺟﺎﻧﺒﺎﹰ‪ ،‬ﻭﻳﻀﻌﻮﺍ ﺃﻳﺪﻳﻬﻢ ﰲ ﺃﻳﺎﺩﻱ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﻛﻞ ﺷﻲﺀ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﻠﺰﻭﻡ‪ .‬ﻭﺳﺘﺠﺪ ﺍﻹﺭﺍﺩﺍﺕ ﻭﺍﻷﻓﻜﺎﺭ ﺗﻘﻮﳝﻬﺎ ﺍﳊﻘﻴﻘﻲ ﺑﻘﺪﺭ ﻧﻮﺍﳍﺎ‬
‫ﳌﺴﺎﻧﺪﺓ ﺍﳍﻴﺌﺎﺕ ﺍﳌﺘﻜﺎﻣﻠﺔ ﻭﺍﻟﻌﺰﺍﺋﻢ ﺍﳌﺘﻮﺣﺪﺓ ﻭﺍﳌﺸﺎﻋﺮ ﺍﳌﺘﻀﺎﻣﻨﺔ ﰲ ﺃﰎ ﺍﳌﻌﺎﱐ‪.‬‬
‫ﻓﺎﻟﻄﺮﻳﻖ ﺍﻟﻮﺣﻴﺪ ﻟﻠﺘﺤﻮﻝ ﻣﻦ ﺍﻟﻔﺮﺩﻳﺔ ﺇﱃ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻣﻦ ﻗﻄﺮﺓ ﺇﱃ ﲝﺮ‪ ،‬ﻭﺑﻠﻮﻍ‬
‫ﺍﳋﻠﻮﺩ ﻬﺑﺬﻩ ﺍﻟﻮﺳـﻴﻠﺔ‪ ،‬ﻫﻮ ﺍﻟﻔﻨﺎﺀ ﺑﺎﻟﺬﻭﺑﺎﻥ ﰲ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﻻﻧﺪﻣﺎﺝ ﻬﺑﻢ‬
‫ﺑﺎﻻﻧﺼﻬﺎﺭ ﻓﻴﻬﻢ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﺣﻴﺎﺋﻬﻢ ﻭﺍﳊﻴﺎﺓ ﻣﻌﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﻣﻘﺘﺮﺏ ﺁﺧﺮ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ "ﺇﻧﺴﺎﻧﺎ" ﻭﻓﻖ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳚﻌﻠﻪ‬
‫ﺇﻧﺴﺎﻧﺎ ﺣﻘﺎ‪ ،‬ﻣﺮﺗﺒﻂ ﲞﻀﻮﻋﻪ ﻷﻭﺍﻣﺮ ﻗﻠﺒﻪ ﻭﺍﺳﺘﻤﺎﻋﻪ ﺇﱃ ﺭﻭﺣﻪ‪ ،‬ﺭﻏﻤﹰﺎ ﻋﻦ ﺑﺪﻧﻪ‬
‫ﻭﺟﺴﻤﺎﻧﻴﺘﻪ ﻭﻋﻘﻞ ﻣﻌﺎﺷﻪ ﺍﻟﺪﻧﻴﻮﻱ‪ .‬ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﻛﻞ ﺷﻲﺀ‬
‫ﻭﻛﻞ ﺃﺣﺪ ﺑﻌﲔ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳﻘﻴّﻤﻬﻢ ﲟﻮﺍﺯﻳﻦ ﺍﻟﻘﻠﺐ ﺍﳌﺘﺄﻫﻠﺔ ﻟﻼﻋﺘﺒﺎﺭ ﻭﺍﻟﺘﻘﺪﻳﺮ‪،‬‬
‫ﻟﻜﻲ ﻳﺘﻌﺮﻑ ﺟﻴﺪﹰﺍ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻣﺎ ﺣﻮﻟﻪ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﺴﻰ ﺃﻥ ﺍﻟﺬﻱ ﻻ‬
‫ﳛﻔﻆ ﻃﺮﺍﻭﺓ ﻗﻠﺒﻪ ﻭﺻﻔﻮﺓ ﺭﻭﺣﻪ ﰲ ﻛﻞ ﺃﻭﺍﻥ‪ ،‬ﻭﻻ ﻳﻘﻲ ﻧﻘﺎﺀﻩ ﻭﻃﻬﺮﻩ ﻛﻨﻘﺎﺀ‬
‫ﻭﻃﻬﺮ ﺍﻷﻃﻔﺎﻝ ﺑﺮﻓﻘﺔ ﺛﺮﺍﺋـﻪ ﺍﻟﺬﻫﲏ ﻭﺍﻟﻔﻜﺮﻱ ﻭﺍﳊﺴﻲ ﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻟﻦ‬
‫ﻳﻮﺣﻲ ﺑﺎﻟﺜﻘﺔ ﺇﱃ ﻣﻦ ﺣﻮﻟﻪ ﻭﻟﻦ ﳛﻮﺯ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﻗﻨﺎﻉ ﻗﻄﻌﺎﹰ‪ ،‬ﻣﻬﻤﺎ‬
‫ﺗﻮﺳﻊ ﰲ ﺭﺣﺎﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﻭﺍﳋﱪﺓ‪ .‬ﻭﻟﺬﻟﻚ ﻻ ﻳﻄﻤﺌﻦ ﻭﻻ ﻳﺜﻖ ﲨﻮﻉ‬
‫ﺍﻟﻨﺎﺱ ﺑﻨﻔﺮ ﻣﻦ ﺍﻟﺴﻴﺎﺳﻴﲔ ﻭﺁﺧﺮﻳﻦ ﻳﺴﻮﻗﻮﻥ ﺍﻟﻘﻮﺓ ﻭﺍﳉﱪﻭﺕ ﺃﻣﺎﻡ ﺍﳌﻨﻄﻖ‬
‫ﻭﺍﶈﺎﻛﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻘﻠﺐ ﻣﺎ ﻋﺪﺍ ﺍﻟﺬﻳﻦ ﻳﻈﻬﺮﻭﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺧﻮﻓﹰﺎ ﻭﺍﺳﺘﺴﻼﻣﹰﺎ‪.‬‬
‫ﺇﻥ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻄﺎﻫﺮﺓ ﻭﺍﻟﻘﻠﻮﺏ ﺍﻟﺼـﺎﻓﻴﺔ ﻗﺪ ﺍﺗﺒﻌﺖ ﺩﺍﺋﻤﹰﺎ ﺍﻟﻔﻜﺮ ﺍﻟﻨـﺰﻳﻪ‬
‫ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺴﻮﻱ ﺍﻟﻨﺎﺑﻌﲔ ﻣﻦ ﺍﻟﻘﻠﺐ‪ .‬ﻧﻌﻢ‪ ،‬ﺍﻟﻘﻠﺐ ﺍﻟﻄﺎﻫﺮ ﺍﶈﺎﻓﻆ ﻋﻠﻰ ﺻﻔﻮﺗﻪ‬
‫ﺍﻟﻔﻄﺮﻳﺔ ﻗﺪ ﺍﺣﺘﺴﺐ ‪-‬ﻛﻤﺎ ﰲ ﺇﳝﺎﺀﺓ ﻟﻘﻮﻝ ﻣﺒﺎﺭﻙ‪ -‬ﺑﻴﺘﹰﺎ ﻟﻠﺤﻖ ﺗﻌﺎﱃ ﻣﻌﻠﻮﻣﹰﺎ‬
‫‪٨٦‬‬
‫ﺑﺎﳌﻜﻨﻮﻥ ﻭﺍﳌﻜﻨﻮﺯ‪ .‬ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﳝﻜﻦ ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺸﻌﻮﺭ ﲝﻘﻴﻘﺔ ﺍﻟﻼﻫﻮﺕ‬
‫ﻒ ﺑﺪﺭﺟﺔ ﻃﻬﺎﺭﺓ ﺃﺑﻌﺎﺩﻫﺎ ﺍﻷﺧﺮﻭﻳﺔ ﻭﲰﺎﻭﻳﺘﻬﺎ‪ ،‬ﻭﺑﺎﻟﻄﺒﻊ ﺇﻥ‬ ‫ﺑﻼ ﻛ ٍﻢ ﻭﻻ ﻛﻴ ٍ‬
‫ﻣﻦ ﻗﺎﻝ "ﺭﺃﻳﺖ" ﺃﺭﺍﺩﻭﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺅﻳﺔ ﻬﺑﺬﺍ ﺍﳌﻌﲎ‪ ...‬ﻓﻬﺬﻩ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺼﺎﻓﻴﺔ‬
‫ﺍﳌﻄﻠﻘﺔ ﻋﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺑﻠﻐﺖ ﺍﻟﻔﺮﺩﻭﺱ ‪-‬ﺍﻟﺬﻱ ﳛﺘﻤﻞ‪ ،‬ﺃﻭ ﺣﻘﻴﻖ‪ ،‬ﺃﻥ ﻳﺪﺧﻠﻬﺎ‬
‫ﺍﳉﻤﻴﻊ ﰲ ﺍﻷﺧﺮﻯ‪َ -‬ﺑﹶﻠﻐَﺘﻪ ﻭﻫﻲ ﳌﺎ ﺗﺰﻝ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﰲ ﻧﻮﺍﺓ "ﻃﻮﰉ ﺍﳉﻨﺔ" ﺩﺍﺧﻞ‬
‫ﻗﻠﻮﻬﺑﺎ‪ ،‬ﻭﺍﻃﻠﻌﺖ ﻋﻠﻰ ﺍﻟﻜﺎﺋﻨﺎﺕ ﰲ ﺍﻟﺬﺭﺓ‪ ،‬ﺑﻞ ُﺗ َﻌﺪّ ﻭﺍﺻﻠﺔ ﺇﱃ ﻧﻘﻄﺔ ﺃﺑﻌﺪ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﺇﱃ ﺃﻓﻖ ﺍﻟﺮﺅﻳﺔ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺻﺎﺣﺐ ﺍﻟﻘﺮﺁﻥ ﺣﲔ ﻳﺒﲔ ﻟﻨﺎ ﺭﺟﻞ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻬﻮ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ‬
‫ﻭﺇﻧﺴﺎﻥ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﺮﻯ ﻭﻳﻔﻜﺮ ﻭﻳﺘﺼﺮﻑ ﺑﻜﻠﻴﺎﺕ ﻗﻠﺒﻪ ﻛﺎﻓﺔ‪ ،‬ﻭﻗﻴﺎﻣﻪ‬
‫ﻭﻗﻌﻮﺩﻩ ﺭﲪﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﻭﻛﻼﻣﻪ ﻭﺋﺎﻡ‪ ،‬ﻭﺃﺣﻮﺍﻟﻪ ﻛﻠﻬﺎ ﺭﻗﺔ ﻭﻟﻄﺎﻓﺔ‪ .‬ﺇﻥ ﻏﺎﻳﺔ ﺧﻴﺎﻝ‬
‫ﺭﺑﺎﱐ ﻛﻬﺬﺍ‪ :‬ﻣﻮﺍﺿﻴﻊ ﺭﺣﻴﺒﺔ ﻭﻣﻬﻤﺔ ﻣﺜﻞ ﺍﻻﻧﺘﻘﺎﻝ ﺑﺎﻷﺭﻭﺍﺡ ﻛﻠﻬﺎ ﺇﱃ ﺍﻟﺘﻮﺍﺟﺪ‬
‫ﺍﻷﺑﺪﻱ‪ ،‬ﻭﺗﻘﺪﱘ ﺇﻛﺴﲑ ﺍﳋﻠﻮﺩ ﺇﱃ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺍﳌﺜﻮﻝ ﰲ ﺃﻋﻤﺎﻕ ﺫﺍﺗﻪ‪ ،‬ﻭﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻵﻓﺎﻗﻲ‪ ،‬ﻭﺑﺎﻟﻄﺒﻊ ﰲ ﺩﻧﻴﺎ ﻗﻠﺒﻪ‪ ،‬ﻭﰲ ﺣﻀﻮﺭ ﺭﺑﻪ‪ ،‬ﻣﺘﺠﺮﺩﹰﺍ ﲡﺮﺩﹰﺍ ﻣﻄﻠﻘﹰﺎ ﻋﻦ‬
‫ﺐ ﻧﺒﻮﻱ ﻣﻬﺘﻢ ﻬﺑﻤﻮﻡ ﺍﻟﻐﲑ‪،‬‬‫ﻧﻔﺴﻪ ﻭﻣﻨﺎﻓﻊ ﺫﺍﺗﻪ ﻭﳘﻮﻡ ﻣﺴﺘﻘﺒﻠﻪ‪ .‬ﺇﻧﻪ ﺣﺎﻣﻞ ﻗﻠ ٍ‬
‫ﻳﺘﺮﻓﻊ ﻋﻠﻰ ﺑﺆﺳﻪ ﺍﻟﺒﺪﱐ ﻭﺍﳉﺴﻤﺎﱐ‪ ،‬ﻓﻴﺨﻄﻂ ﻟﺴﻌﺎﺩﺓ ﺍﻟﺒﺸﺮ ﺣﻮﻟﻪ‪ ،‬ﻭﻳﺮﺳﻢ‬
‫ﺍﻟﱪﺍﻣﺞ ﻧﻘﻮﺷﹰﺎ ﻣﻦ ﺃﺟﻞ ﺃﻣﺎﻥ ﻭﺣﺒﻮﺭ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻨﺘﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻌﺘﺮﻳﻪ‬
‫ﺧﻔﻘﺎﻥ ﺑﻌﺪ ﺧﻔﻘﺎﻥ ﻟﻌﺬﺍﺏ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺑﺆﺳﻬﺎ‪ ،‬ﻭﺃﻣﺘﻪ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻓﻬﻮ ﺑﻄﻞ ﻋﺰﳝﺔ ﻧﺒﻮﻳﺔ ﳜﺎﺻﻢ ﺍﻟﺸﺮﻭﺭ ﺍﻟﱵ ﲣﻨﻖ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﻭﺇﻧﺴﺎﻧﻨﺎ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻳﻘﻮﻡ ﻭﻳﻘﻌﺪ ﻣﻊ ﺁﻻﻡ ﺍﻟﱪﺍﻣﺞ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺇﳒﺎﺯﻫﺎ ﻟﺪﻓﻊ ﺗﻠﻚ ﺍﻟﺸﺮﻭﺭ‪،‬‬
‫ﺑﺪ ﹰﻻ ﻋﻦ ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺫﻫﺎﺏ ﻣﻐﻠﻖ ﻣﻔﺎﺩﻩ ﺃﻥ "ﺗﺼﻮﻳﺮ ﺍﻷﺑﺎﻃﻴﻞ ﺗﺼﻮﻳﺮﹰﺍ ﺟﻴﺪﹰﺍ‬
‫ﺇﺿﻼ ﹲﻝ ﻟﻸﺫﻫﺎﻥ ﺍﻟﺼﺎﻓﻴﺔ"‪ ،‬ﻭﻻ ﳝ ﹼﻞ ﻣﻦ ﺍﺑﺘﻼﻉ ﺣﻠﻮﻝ ﺍﻟﻌﺜﺮﺍﺕ ﻏﺼﺔ ﺑﻌﺪ ﻏﺼﺔ‪،‬‬
‫ﻭﻻ ﻳﻜﻞ ﻣﻦ ﻣﺪﺍﳘﺔ ﺍﳌﻌﻀﻼﺕ ﻃﺎﻓﺤﹰﺎ ﰲ ﺣﺐ ﺟﺎﺩ ﻟﻠﻮﺍﺟﺐ ﻭﺣﺮﺹ ﻋﻠﻰ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺷﻌﻮﺭ ﺑﺎﻹﺣﺴﺎﻥ‪ .‬ﺑﻄﻞ ﻋﺰﳝﺔ ﳛﻠﻖ ﲜﻨﺎﺣﻲ ﻋﺠﺰﻩ ﻭﻓﻘﺮﻩ‪ ،‬ﻭﻳﺘﻮﺗﺮ‬
‫ﺑﺎﻟﺸﻮﻕ ﻭﺍﻟﺸﻜﺮ‪ ،‬ﻭﻳﺌﻦ ﺃﻧﻴﻨﺎ ﲢﺖ ﻣﺴﺆﻭﻟﻴﺔ ﺇﺣﻴﺎﺀ ﺍﻻﻧﺴﺠﺎﻡ ﺍﻟﻌﺎﻡ ﻭﺍﳊﻘﻴﻘﺔ‪.‬‬

‫‪٨٧‬‬
‫ﻱ ﻣﺴﺄﻟﺔ ﺗﺪﺧﻞ ﰲ ﺇﻃﺎﺭ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺮﺩ ﻭﺇﺭﺍﺩﺗﻪ‬ ‫ﻭﺇﻬﻧﺎ ﳌﺴﺆﻭﻟﻴﺔ ﻋﻈﻴﻤﺔ ﻻ ﺗﺘﺮﻙ ﺃ ّ‬
‫ﺍﻟﺸﺎﻋﺮﺓ‪ .‬ﻣﺴﺆﻭﻟﻴﺔ ﺇﺯﺍﺀ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻮﺍﺩﺙ‪ ...‬ﻣﺴﺆﻭﻟﻴﺔ ﺇﺯﺍﺀ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﺠﻤﻟﺘﻤﻊ‪...‬‬
‫ﺍﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ‪ ،‬ﺍﻟﺸﻴﺐ ﻭﺍﻟﺸﺒﺎﺏ‪ ،‬ﺍﻟﻘﺎﺭﺉ ﻭﺍﻷﻣﻲ‪،‬‬
‫ﺍﻹﺩﺍﺭﺓ ﻭﺍﻷﻣﻦ‪ ...‬ﻣﺴﺆﻭﻟﻴﺔ ﺇﺯﺍﺀ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﻛﻞ ﺷﻲﺀ‪ ...‬ﻭﺑﺎﻟﻄﺒﻊ ﺍﻹﺣﺴﺎﺱ‬
‫ﺑﺎﺿﻄﺮﺍﺏ ﻭﺁﻻﻡ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺇﺷﻌﺎﺭﻫﺎ ﻋﻦ ﻧﻔﺴﻬﺎ ﰲ ﺍﻟﺮﻭﺡ‬
‫ﺧﻔﻘﺎﻧﺎ ﳎﻨﻮﻧﺎ ﺑﻌﺪ ﺧﻔﻘﺎﻥٍ؛ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺟﺪﻭﻝ ﺃﻋﻤﺎﻟﻪ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻳﺘﺒﺎﺭﻯ ﻟﻴﺤﻮﺯ‬
‫ﻋﻠﻰ ﺍﳌﻮﻗﻊ ﺍﻷﻭﻝ ﰲ ﺍﻟﺴﺒﻖ‪ .‬ﻭﺃﻇﻦ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺰﻡ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺬﻱ ﻳﺮﻓﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﺩﺭﺟﺎﺕ ﻓﻮﻕ ﺩﺭﺟﺎﺕ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻳُﻜﺴﺐ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﺮﺏ‪ ،‬ﻭﻬﺑﺬﺍ ﺍﻟﻌﺰﻡ‬
‫ﻳُﺘﻮﺻﻞ ﺇﱃ ﺍﳌﻌﺮﺍﺝ ﺍﻟﺮﻭﺣﻲ‪.‬‬
‫ﻭﺇﻥ ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻷﱂ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻣﻊ ﺍﺳﺘﻤﺮﺍﺭﻫﺎ‬
‫ﻭﺩﻭﺍﻣﻬﺎ ﺧﺎﺻﺔ‪ ،‬ﳍﻮ ﺩﻋﺎ ٌﺀ ﻏﲑ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻣﻨﺒﻊ ﻭﺍﻓﺮ ﻟﻠﱪﺍﻣﺞ ﺍﻟﺒﺪﻳﻠﺔ‪ ،‬ﻭﻧﻐﻢ ﺃﺷﺪ‬
‫ﺗﺄﺛﲑﹰﺍ ﰲ ﺍﻟﻮﺟﺪﺍﻥ ﺍﳌﺨﻠﺺ ﺍﶈﺎﻓﻆ ﻋﻠﻰ ﻃﻬﺎﺭﺗﻪ‪ .‬ﺇﻥ ﻛﻞ ﺇﻧﺴـﺎﻥ ﺭﻭﺣﺎﱐ‬
‫ﻣﺮﺷﺢ ‪-‬ﺑﻘﺪﺭ ﺳﻌﺔ ﺍﺿﻄﺮﺍﺑﻪ‪ -‬ﻟﺘﺠﺎﻭﺯ ﻃﺎﻗﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﺑﻞ ﻟﺘﺠﺎﻭﺯ ﻃﺎﻗﺔ ﲨﺎﻋﺘﻪ‬
‫ﺍﻟﱵ ﻳﻨﺘﺴﺐ ﺇﻟﻴﻬﺎ‪ ...‬ﻭﻗـﺪ ﻳﺘﺤﻮﻝ ﺇﱃ ﻣﺮﻛﺰ ﳏﻮﺭﻱ ﻟﻄﺎﻗﺔ ﻭﻗـﻮﺓ ﺍﻷﺟﻴﺎﻝ‬
‫ﺤﻴَﻮﻥ‬
‫ﺍﳌﺎﺿﻴﺔ ﻭﺍﻵﺗﻴﺔ‪ .‬ﻭﺃﻧﺒّﻪ ﻫﻨﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﺬﻳﻦ َﻳ ْ‬
‫ﻭﺍﻟﺬﻳﻦ ﻳُﺤﻴﻮﻥ )ﻏﲑﻫﻢ(‪ .‬ﻭﻗـﺪ ﻛﺮﺭﻧﺎ ﻣﺮﺍﺭﹰﺍ ﻭﺗﻜﺮﺍﺭﹰﺍ‪ :‬ﺃﻥ ﺍﻟﺬﻳـﻦ ﻳﻘﻀﻮﻥ‬
‫ﺃﻋﻤﺎﺭﻫﻢ ﰲ ﺇﺧﻼﺹ ﻭﻭﻓﺎﺀ ﻭﺍﻫﺘﻤﺎﻡ ﺑﺎﻵﺧﺮﻳﻦ ﺇﱃ ﺩﺭﺟﺔ ﺇﳘﺎﻝ ﺃﻧﻔﺴﻬﻢ ﻣﻦ‬
‫ﺃﺟﻞ ﺇﺣﻴﺎﺀ ﺍﻟﻐﲑ‪ ،‬ﻫﻢ ﺍﻟﻮﺍﺭﺛﻮﻥ ﺍﳊﻘﻴﻘﻴﻮﻥ ﻟﻠﺤﻘﺎﺋﻖ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻧﻮﺩﻉ‬
‫ﺃﺭﻭﺍﺣﻨـﺎ ﻭﺩﻳﻌﺔ ﻣﺄﻣﻮﻧـﺔ ﻋﻨﺪﻫﻢ‪ .‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳـﻦ ﻻ ﻳﻄﻠﺒﻮﻥ ﺃﻥ ﺗﺘﺒﻌﻬﻢ‬
‫ﺍﳉﻤﺎﻫﲑ‪ ...‬ﻻ ﻳﻄﻠﺒﻮﻧﻪ‪ ،‬ﻭﻟﻜﻦ ﻭﺟﻮﺩﻫﻢ ﻧﺪﺍﺀ ﺟﻬﻮﺭﻱ‪ ،‬ﻭﺃﻱ ﻧﺪﺍﺀ! ﻓﺄﻳﻨﻤﺎ‬
‫ﻛﺎﻧﻮﺍ‪ ،‬ﻳﻬﺮﻉ ﺍﳉﻤﻴﻊ ﺇﱃ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺑﺎﻧﻴﲔ ﻭﻛﺄﻬﻧﻢ ﻣﺮﻛﺰ ﺟﺬﺏ‪ ...‬ﻭﻗﺪ‬
‫ﻳﺴﺘﻘﺒﻠﻮﻥ ﺍﳌﻮﺕ ﺑﺴﻌﺎﺩﺓ ﻭﺭﺍﺀ ﺭﻳﺎﺩﻬﺗﻢ‪.‬‬
‫ﻭﺳﻴﻜﻮﻥ ﺍﳌﺴﺘﻘﺒﻞ ﺃﺛﺮﹰﺍ ﺭﺍﺋﻌﹰﺎ ﻟﻠﺮﺑﺎﻧﻴﲔ ﺍﳌﻤﺜﻠﲔ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻬﻤﺔ ﺑﺮﺅﻯ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﲟﺸﺎﻫﺪ ﺍﻟﻨﺠﺎﺡ ﻓﻴﻪ‪ .‬ﺇﻥ ﻭﺟﻮﺩ ﺷﻌﺒﻨﺎ )ﻭﺍﻟﺸﻌﻮﺏ ﺍﳌﺘﺼﻠﺔ‬

‫‪٨٨‬‬
‫ﺑﻪ( ﻭﺑﻘﺎﺀﻩ‪ ،‬ﻭﳎﻤﻮﻉ ﺍﻟﻮﺍﺭﺩﺍﺕ ﳊﻀﺎﺭﺓ ﺟﺪﻳﺮﺓ ﻭﻧﺪﻳﺔ‪ ،‬ﻭﺍﳊﺮﻛﻴﺔ ﺍﻟﺮﺣﻴﺒﺔ‬
‫ﺕ‬
‫ﺍﻟﺒﺎﻋﺜﺔ ﻟﻠﺤﻴﺎﺓ ﻟﺜﻘﺎﻓﺔ ﺛﺮﻳﺔ‪ ،‬ﺳﺘﺘﻨﻔﺲ ﺑﺄﻧﻔﺎﺱ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺑﺎﻧﻴﲔ‪ ،‬ﻭﺗﻌﻠﻮ ﺭﺍﻳﺎ ٍ‬
‫ﻋﻠﻰ ﺃﻛﺘﺎﻓﻬﻢ‪ ،‬ﻭﺗُﻨﻘﻞ ﻋﻠﻰ ﻛﻮﺍﻫﻠﻬﻢ ﺍﳌﺘﻴﻨﺔ ﺇﱃ ﺍﻟﺰﻣﺎﻥ ﺍﻵﰐ‪ ...‬ﻭﺃﻗﻮﻝ "ﺗُﻨﻘﻞ"‬
‫ﻷﻬﻧﻢ ﺃﻣﻨﺎﺀ ﻣُﺴﺘﻮﺩﻋﻮﻥ ﻟﻠﺤﻘﺎﺋﻖ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻭﺍﺭﺛﻮﻥ ﻟﺜﺮﺍﺋﻨﺎ ﺍﻟﺘﺎﺭﳜﻲ‪.‬‬
‫ﻭﻣﻌﲎ ﻭﺭﺍﺛﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻫﻮ ﻭﺭﺍﺛﺔ ﻛﻞ ﺭﻛﺎﻡ ﺍﳌﺎﺿﻲ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﻭﺍﺠﻤﻟﻬﻮﻝ‬
‫ﻭﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪ ،‬ﻭﺇﳕﺎﺀ ﻫﺬﺍ ﺍﻟﺮﻛﺎﻡ ﻭﺍﺳﺘﺤﺪﺍﺙ ﻣﺮﻛﺒﺎﺕ ﺟﺪﻳﺪﺓ ﻣﻨﻪ‪ ،‬ﰒ ﻧﻘﻞ‬
‫ﻑ ﻫﺬﺍ ﺍﻟﻮﺍﺭﺙ‬ ‫ﺫﻟﻚ ﻛﻠﻪ ﺇﱃ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﺃﺻﺤﺎﺑﻪ ﺍﳊﻘﻴﻘﻴﲔ‪ .‬ﻓﺈﻥ ﱂ ﻳﻮ ِ‬
‫ﺭﺳـﺎﻟﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻴﻮﻡ ﻭﺍﻟﻐﺪ ﺣﻘﻬﺎ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻓﺴﻮﻑ ﳛﺴﺐ‬
‫ﻣﺴﺆﻭ ﹰﻻ ﻋﻦ ﺧﺮﺍﺏ ﺍﻟﻴﻮﻡ ﻭﺿﻴﺎﻉ ﺍﻟﻐﺪ‪ .‬ﻭﻫﻲ ﻣﺴﺆﻭﻟﻴﺔ ﲡﻌﻠﻪ ‪-‬ﺑﻘﻴﺎﺱ ﻣﻌﲔ‪-‬‬
‫ﰲ ﻣﻮﺿﻊ ﺧﻴﺎﻧﺔ ﺍﻟﻘﻀﻴﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﻫﺪﻡ ﺍﳉﺴﻮﺭ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺇﺫﺍ ﻣﺎ‬
‫ﻭﻗﻊ ﺍﻟﻮﺍﺭﺙ ﰲ ﻏﻔﻠﺔ ﻭﺗﻘﺎﻋﺲ‪ ،‬ﺃﻭ ﺗﻮﻗﻒ ﻟﻠﺒﺤﺚ ﻋﻤﻦ ﳛﻴﻞ ﺇﻟﻴﻪ ﺍﻷﺩﺍﺀ‪ ،‬ﺑﻞ‬
‫ﻭﺣﱴ ﺇﻥ ﻬﺑﺮﺗﻪ ﳏﺎﺳﻦ ﺍﻵﺧﺮﺓ ﺍﳉﺬﺍﺑﺔ ﻓﺬﻫﻞ ﺭﻏﺒﹰﺎ ﺇﻟﻴﻬﺎ‪ .‬ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﺍﺕ‬
‫ﺍﻟﻼﺯﻣﺔ ﺣﻘﹰﺎ ﺃﻥ ﻧﻮﻗﻦ ﺑﺄﻥ ﺍﳌﺴﺘﻘﺒﻞ ﻟﻨﺎ ﻣﻦ ﺣﻴﺚ ﻭﺟﻮﺩﻧﺎ ﻭﺑﻘﺎﺅﻧﺎ‪ ،‬ﻭﻧﻨﻈﺮ ﺇﻟﻴﻪ‬
‫ﻬﺑﺬﻩ ﺍﻟﻌﲔ‪ .‬ﻓﻤﻦ ﺍﳌﻬﻢ ﻟﺘﻨﺸﻴﻂ ﺣﺮﻛﺘﻨﺎ ﺃﻥ ﳒﻌﻞ ﺫﻟﻚ ﰲ ﺭﺃﺱ ﺃﻭﻟﻮﻳﺎﺕ‬
‫ﻣﺸﺎﻋﺮﻧﺎ ﻭﺃﻓﻜﺎﺭﻧﺎ ﻭﺑﺮﺍﳎﻨﺎ‪ .‬ﻭﺧﻼﻑ ﻫﺬﺍ ﲢﻘ ٌﲑ ﻭﺧﻴﺎﻧﺔ ﻟﻸﻣﺔ‪ .‬ﻟﻘﺪ ﺁﻥ‬
‫ﺍﻷﻭﺍﻥ‪ ،‬ﺑﻞ ﻳﻜﺎﺩ ﻳﻔﻮﺕ‪ ،‬ﻟﻜﻲ ﳓﻤﻞ ﺃﻋﺒﺎﺀ ﻣﺆﺳﺴﺎﺗﻨﺎ ﰲ ﻛﻞ ﳎﺎﻝ ﻣﺜﻞ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻦ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻌﺎﺋﻠﺔ‪ ،‬ﻭﻧﺴﻤﻮ ﻬﺑﺎ ﺇﱃ ﻣﻮﺍﻗﻌﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ‬
‫ﰲ ﺗﺎﺭﳜﻨﺎ‪ .‬ﻓﻨﺤﻦ ﺃﻣﺔ ﻧﻨﺘﻈﺮ ﻭﻧﺘﺮﻗﺐ ﺭﺟﺎﻝ ﻋﺰﻡ ﻭﺇﺭﺍﺩﺓ ﻭﺟﻬﺪ ﳛﻤﻠﻮﻥ ﻫﺬﻩ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ‪.‬‬
‫ﻓﻨﺤﻦ ﻟﺴﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺣﺴﻨﺎﺕ ﻭﻧﻈﻢ ﻓﻜﺮﻳﺔ ﺗﺴﺘﺠﺪﻯ ﻣﻦ ﺍﳋﺎﺭﺝ ﺃﻭ‬
‫ﺍﻟﺪﺍﺧﻞ‪ ،‬ﺑﻞ ﺣﺎﺟﺘﻨﺎ ﺍﳌﺎﺳﺔ ﻫﻲ ﺇﱃ ﺃﻃﺒﺎﺀ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻔﻜﺮ ﺍﻟﺬﻳﻦ ﳛﻔﺰﻭﻥ ﰲ ﺷﻌﺒﻨﺎ‬
‫ﻛﻠﻪ ﺣﺲ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺷﻌﻮﺭ ﺍﻟﻘﻠﻖ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ ...‬ﺣﻜﻤﺎﺀ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻔﻜﺮ‬
‫ﺍﻟﺬﻳﻦ ُﻳ َﻤﻜﹼﻨﻮﻥ ﺍﻟﺘﻌﻤﻖ ﰲ ﺃﺭﻭﺍﺣﻨﺎ ﺑﺪ ﹰﻻ ﻋﻦ ﻭﻋﻮﺩ ﺍﻟﺴﻌﺎﺩﺓ ﺍﳌﺘﻘﻠﺒﺔ ﺇﱃ ﺍﻟﺰﻭﺍﻝ‪،‬‬
‫ﻭﻳﺮﻓﻌﻮﻧﻨﺎ ﲝﻤﻠﺔ ﻭﺍﺣﺪﺓ ﺇﱃ ﻣﺮﺍﺗﺐ ﻧـﺮﻯ ﻬﺑﺎ ﺍﳌﺒﺪﺃ ﻭﺍﳌﻨﺘﻬﻰ ﻣﻌﹰﺎ ﻭﺳﻮﻳﺔ‪.‬‬

‫‪٨٩‬‬
‫ﻧﻌﻢ‪ ،‬ﻧﻨﺘﻈﺮ ﺭﺟﺎ ﹰﻻ ﻳﻌﺸﻘﻮﻥ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺍﻟﻘﻀﻴﺔ ﺇﱃ ﺩﺭﺟﺔ ﻳﺘﺨﻠﻮﻥ ﻓﻴﻬﺎ‬
‫ﺣﱴ ﻋﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪ ،‬ﻭﺣﱴ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ ﻷﺟﻠﻬﺎ ﺇﻥ ﺩﺧﻠﻮﻫﺎ‪ ...‬ﺭﺟﺎﻝ‬
‫ﻳﻘﻮﻟﻮﻥ‪" :‬ﻭﺍﷲ ﻟﻮ ﻭﺿﻌﻮﺍ ﺍﻟﺸﻤﺲ ﰲ ﳝﻴﲏ ﻭﺍﻟﻘﻤﺮ ﰲ ﻳﺴﺎﺭﻱ ﻋﻠﻰ ﺃﻥ ﺃﺗﺮﻙ‬
‫ﻼ ﳚﻴﺶ ﺑﺄﻧﻮﺍﺭ‬‫ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺎ ﺗﺮﻛﺘﻪ ﺃﻭ ﺃﻫﻠِﻚ ﺩﻭﻧﻪ")‪ (١‬ﻫﺬﺍ ﺃﻓﻖ ﻧﺒﻮﻱ‪ .‬ﻭﺇﻥ ﻋﻘ ﹰ‬
‫ﺗﺴﻴﻞ ﻣﻦ ﻫﺬﺍ ﺍﻷﻓﻖ‪ ،‬ﻳﻘﻮﻝ ﻣﱴ ﺍﺳﺘﻮﺟﺐ‪" :‬ﻟﻴﺲ ﰲ ﻗﻠﱯ ﺭﻏﺐ ﰲ ﺍﳉﻨﺔ ﻭﻻ‬
‫ﺭﻫﺐ ﻣﻦ ﺟﻬﻨﻢ‪ ...‬ﻭﺇﻥ ﺭﺃﻳﺖ ﺇﳝﺎﻥ ﺃﻣﺘﻨﺎ ﰲ ﺧﲑ ﻭ ﺳﻼﻡ ﻓﺈﻧﲏ ﺃﺭﺿﻰ ﺃﻥ‬
‫ﺃﺣﺮﻕ ﰲ ﳍﻴﺐ ﺟﻬﻨﻢ")‪ (٢‬ﰒ ﳜﺮ ﻣﻨﻄﻮﻳﹰﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﲞﺸﻮﻉ‪ ...‬ﺃﻭ ﳝﺪ ﺫﺭﺍﻋﻴﻪ‬
‫ﺩﺍﻋﻴﹰﺎ‪" :‬ﺇﳍﻲ‪ ،‬ﻛ ّﱪ ﺑﺪﱐ ﺣﱴ ﲤﻸ ﺑﻪ ﺟﻬﻨﻢ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻓﻴﻬﺎ ﻣﻜﺎﻥ ﻟﻐﲑﻱ!"‬
‫ﻓﺘﺮﺗﻌﺶ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻌﻮﻳﻠﻪ ﻭﺑﻜﺎﺋﻪ‪.‬‬
‫ﺇﻥ ﺇﻧﺴﺎﻧﻨﺎ ﳛﺘﺎﺝ ﺍﻟﻴﻮﻡ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺃﻫﻞ ﺍﻟﻌﻤﻖ ﺍﻟﺒﺎﻛﲔ ﻣﻦ ﺃﺟﻞ ﺁﺛﺎﻡ‬
‫ﺷﻌﺒﻬﻢ‪ ،‬ﺍﳌﻘﺪﻣﲔ ﻣﻐﻔﺮﺓ ﻭﻋﻔﻮ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﻣﻐﻔﺮﺓ ﺃﻧﻔﺴﻬﻢ‪ ...‬ﻭﺍﻟﻮﺍﻗﻔﲔ ﻋﻠﻰ‬
‫"ﺍﻷﻋﺮﺍﻑ" ﻣﺘﻠﺬﺫﻳﻦ ﲝﻈﻮﻅ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻓﺈﻥ ﺩﺧﻠﻮﻫﺎ ﻓﻼ ﳚﺪﻭﻥ ﻭﺳﻌﺔ ﰲ‬
‫ﺍﻟﺘﻠﺬﺫ ﲝﻈﻮﻇﻬﻢ ﺍﻟﺬﺍﺗﻴﺔ‪.‬‬

‫)‪ (١‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻫﺸﺎﻡ‪.٢٨٥/١ ،‬‬

‫)‪ (٢‬ﺳﲑﺓ ﺫﺍﺗﻴﺔ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪.٤٥٧‬‬

‫‪٩٠‬‬
 ‫ﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‬

‫ﺍﳊﺮﻛﺔ ﻭﺍﻟﻨﻬﻮﺽ ﻟﻠﺤﻤﻠﺔ ﺃﻫﻢ ﻋﻤﻖ ﻟﻠﺼﲑﻭﺭﺓ ﻭﺍﻟﺘﻮﺍﺟﺪ‪ .‬ﺍﻟﺴﻜﻮﻥ ﺍﺳﻢ ﺭﺩﻳﻒ‬
‫ﻟﻼﳓﻼﻝ ﻭﺍﳌﻮﺕ‪ .‬ﺃﻣﺎ ﺍﺭﺗﺒﺎﻁ ﺍﳊﺮﻛﺔ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﻓﻬﻮ ﺍﻟﺒُﻌﺪ ﺍﻹﻧﺴﺎﱐ ﺍﻷﻭﻝ ﳍﺎ‪ .‬ﻭﻻ‬
‫ﳝﻜﻦ ﺍﺩﻋﺎﺀ ﺍﻟﻜﻤﺎﻝ ﰲ ﺣﺮﻛﺔ ﺃﻭ ﻬﻧﻮﺽ ﳊﻤﻠﺔ ﻣﻦ ﻏﲑ ﺿﺒﻄﻬﺎ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪.‬‬
‫ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻳﺴﻌﻮﻥ ﺣﺜﻴﺜﺎ ﺇﱃ ﻣﻘﺎﺻﺪ ﻭﻏﺎﻳﺎﺕ ﳐﺘﻠﻔﺔ‪ .‬ﻭﻣﻦ ﺍﳍﺮﺍﺀ ﺍﻧﺘﻈﺎﺭ‬
‫ﺧﲑ ﻣﻦ ﺳﻌﻲ ﻭﳍﺎﺙ ﺑﻐﲑ ﺿﺒﻄﻬﻤﺎ ﺑﺎﳌﺴﺆﻭﻟﻴﺎﺕ‪ .‬ﻓﺈﺫﺍ ﻋﻤﻞ ﻃﻼﺏ ﺍﳌﻨﺎﻓﻊ‪،‬‬
‫ﺍﻟﺪﺍﺋﺮﺓ ﺃﻋﻴﻨﻬﻢ ﻛﺎﻟﺮﺣﻰ ﻃﻤﻌﹰﺎ ﻭﺣﺮﺻﺎ‪ ،‬ﻣﻦ ﻏﲑ ﺗﻮﺍﻥ ﻭﻛﻠﻞ‪ ،‬ﻭﺧﻄﺐ‬
‫ﺍﻟﺴﻴﺎﺳﻴﻮﻥ ﰲ ﺍﻷﺭﺟﺎﺀ ﺧﻄﺒﹰﺎ ﺳﺤﺮﻳﺔ‪ ،‬ﻭ َﻫﺮّﺝ ﺍﻹﻋﻼﻡ ﰲ ﺑﺮﺍﻣﺞ ﺍﻷﺧﺒﺎﺭ ﻭﺍﳊﻮﺍﺭ‬
‫ﺕ ﻫﻮﺍ َﺀ ﺍﻻﺑﺘﺬﺍﻝ ﺃﻳﺎﻡ ﺍﻟﺴﻨﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﻫﺮﻭﻝ‬ ‫ﻭﺍﳌﻨﻮﻋﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺗﻨﻔﺴﺖ ﺟﻬﺎ ٌ‬
‫ﺭﺟﺎﻝ ﻳﻜﺘﺴﻮﻥ ﺃﺭﺩﻳﺔ ﺍﻟﺪﻳﻦ ﳓﻮ ﺣﻖ ﺍﻟﺘﻤﺘﻊ ﺑﻼ ﻓﺘﻮﺭ‪ ،‬ﻭﺍﺳﺘﻴﻘﻈﺖ ﺳﻮﻕ‬
‫ﺍﻷﻭﺭﺍﻕ ﻭﺍﻟﺼﺮﻑ ﻋﻠﻰ ﺍﻟﺘﻮﻗﻌﺎﺕ ﻭﺑﺎﺗﺖ ﻣﻊ ﺍﻟﺘﻮﻗﻌﺎﺕ‪ ،‬ﻭﺑﺬﻟﺖ ﺑﻌﺾ ﺩﻭﺍﺋﺮ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻔﺮﺹ ﻟﺒﻌﺾ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ‪ ،‬ﻭﺗﻄﻠﻊ ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ ﻣﻦ ﻏﲑ ﺍﻫﺘﻤﺎﻡ ﰲ‬
‫ﺫﻫﻮﻝ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﻋﻈﺎﺋﻢ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﻣﻦ ﻳﺴﺤﻖ ﻳﻐﻨﻢ‪،‬‬
‫ﻭﻣﻦ ﻳﻨﺴﺤﻖ ﳝﻀﻰ ﰲ ﺳـﺒﻴﻠﻪ ﻣﱪﺭﹰﺍ ﺍﳊﺎﻝ "ﺑﺎﻻﻧﺘﺨﺎﺏ ﺍﻟﻄﺒﻴﻌﻲ!" ﻭﻣﺴﺘﺴﻠﻤﹰﺎ‬
‫ﻭﺭﺍﺿﺨﹰﺎ ﻟﻜﻞ ﺷﻲﺀ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻃﺒﻴﻌﻴﺎ‪ ،‬ﻓﺈﻥ ﻣﺎ ﻳﻠﺰﻡ ﻋﻤﻠﻪ ﻳﻮﻣﺌ ٍﺬ ﻗﺪ ﺗﻌﺴّﺮ‬
‫ﻭﺻﻌﺐ‪ ،‬ﻭﺍﺷﺘﺪ ﻭﺛﻘﻞ‪ ...‬ﺣﱴ ﺇﺫﺍ ﻬﻧﺾ ﺭﺟﻞ ﻓﻘﺎﻝ ﻷﺑﻄﺎﻝ)!( ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ‬
‫ﻭﺍﻟﺘﻜﻮﻧﺎﺕ ﺍﳌﺸﺆﻭﻣﺔ‪ ،‬ﺃﻭ ﻟﻠﺒﺆﺳﺎﺀ ﺍﳌﺴﺤﻮﻗﲔ ﺑﲔ ﺃﺳﻨﺎﻥ ﻫﺬﻩ ﺍﻟﺪﻭﺍﻟﻴﺐ ﺍﳌﺮﻋﺒﺔ‪:‬‬
‫ﻗﻔﻮﺍ‪ ...‬ﺇﱃ ﺃﻳﻦ ﺃﻧﺘﻢ ﻣﺎﺿﻮﻥ؟‬
‫ﺲ ﻓﻴﻪ ﻣﻨﻌﺪ ُﻡ‬ ‫ﺾ ﻛِﺬﺏ ﺇﻥ ﻗﻴﻞ ﻗﺪ ﳛﻴﺎ ﳎﺘﻤ ٌﻊ ﻭﺍﳊ ُ‬‫ﳏ ُ‬
‫)‪(١‬‬
‫ﺃﺭﻭﱐ ﺃﻣﺔ ﻣﺎﺗﺖ ﻣﻌﻨﻮﻳﺎﺗُﻬﺎ‪ ،‬ﰒ ﻫﻢ ﺑﻌﺪﻫﺎ ﺳﻠِﻤﻮﺍ‬

‫)‪ (١‬ﺗﺮﲨﺔ ﺑﻴﺖ ﶈﻤﺪ ﻋﺎﻛﻒ‪ ،‬ﺩﻳﻮﺍﻥ "ﺍﻟﺼﻔﺤﺎﺕ"‪ ،‬ﺹ ‪) .٢٧٢‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٩١‬‬
‫ﻓﺈﻥ ﱂ ﻳﺼﻔﻌﻮﻩ ﻭﱂ ﻳﺒﺼﻘﻮﺍ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻓﺴﻴﻌﺰﺭﻭﻩ ﺑﻜﻼﻡ ﻏﻠﻴﻆ ﺃﻭ ﻳﺘﺨﺬﻭﻩ‬
‫ﻫﺰﻭﹰﺍ‪ .‬ﻭﺭﲟﺎ ﻗﺎﻟﻮﺍ‪" :‬ﻛﻞ ﺷﺎﺓ ﺗﻨﺎﻁ ﺑﺮﺟﻠﻴﻬﺎ" ﺃﻭ ﻗﺎﻟﻮﺍ ﰲ ﻋﺪﻡ ﺍﻫﺘﻤﺎﻡ‪" :‬ﺍﻟﺮﺑﺎﻥ‬
‫ﺍﳌﺎﻫﺮ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻘﺬ ﺳﻔﻴﻨﺘﻪ")‪ (١‬ﻣﺴﺘﻬﺰﺋﲔ ﻣﻦ ﺷﻌﻮﺭﻩ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪ .‬ﺑﻞ ﺭﲟﺎ‬
‫ﺖ ﻏﲑ ﻣﺒﺎ ٍﻝ‪" :‬ﻣﺎ ﳘﲏ ﺃﻥ ﺗﻌﻴﺶ ﺃﻟﻒ ﺳﻨﺔ‬ ‫ﻧﻔﺜﻮﺍ ﻫﺬﻳﺎﻧﹰﺎ ﻳُﻨﻢّ ﻋﻦ ﺇﻧﺴﺎﻥ ﻣﻨﻔﻠ ٍ‬
‫ﺣﻴ ﹲﺔ ﻻ ﺗﻠﺪﻏﲏ!"‪ .‬ﻓﻴﺨﻔﻖ ﻭﺟﺪﺍﻧﻪ ﺍﻟﻨﺒﻴﻪ ﻣﻀﻄﺮﺑﹰﺎ‪ .‬ﻭﻣﻦ ﻳﺪﺭﻱ ﲟﺎ ﻳﺼﺪﻡ ﻓﻜﺮﻩ‬
‫ﺍﻟﻨﻘﻲ ﻭﻣﺸﺎﻋﺮﻩ ﺍﻟﱪﻳﺌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻘﻔﺮ ﻣﻦ ﺷﺆﻭﻥ ﻭﺃﺷﺠﺎﻥ!‬
‫ﺱ‪ .‬ﻭﻟﻜﻦ ﻻ ﻳﻠﻴﻖ‬ ‫ﺐ ﻣﺆﻣ ٍﻦ ﺃﻭ ﺣﺴﺎ ٍ‬
‫ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﳑﺎ ﳜﻄﺮ ﻋﻠﻰ ﻗﻠ ٍ‬
‫ﺑﺸﻌﻮﺭﻧﺎ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺳﻔﺴﻄﺔ ﻭﻫﺬﻳﺎﻥ‪ ...‬ﰒ ﳕﻀﻲ ﰲ ﺳﺒﻴﻠﻨﺎ‪ ...‬ﻻ‬
‫ﻳﻠﻴﻖ ﲟﺴﺆﻭﻟﻴﺘﻨﺎ ﻭﻻ ﻳﺄﺗﻠﻒ ﻣﻌﻬﺎ‪ ،‬ﻷﻧﻨﺎ ﳏﺎﺻﺮﻭﻥ ‪-‬ﺷﻌﺒﹰﺎ‪ -‬ﺑﺎﻟﻌﺪﺍﻭﺍﺕ‬
‫ﻭﺑﺎﻷﻋﺪﺍﺀ‪ .‬ﻭﻣﺎ ﺩﻣﻨﺎ ﰲ ﺃﺳﺮ ﻫﺬﺍ ﺍﳊﺼﺎﺭ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺃﻥ ﳓﻘﻖ ﺫﺍﺗﻨﺎ ﰲ ﺍﳊﺲ‬
‫ﻭﺍﻟﻔﻜﺮ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻔﻦ ﻭﺍﻟﺘﺼﺮﻑ ﺍﳊﺮ‪ ،‬ﻭﺃﻥ ﳓﻤﻲ ﻛﺮﺍﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻔﺘﻨﺎ‬
‫"ﺍﳌﹼﻠﻴّﺔ"‪ ،‬ﻭﻧﻨﻘﺬ ﺳﻔﻴﻨﺘﻨﺎ ﻭﻧﻮﺻﻠﻬﺎ ﺇﱃ ﺑﺮ ﺍﻷﻣﺎﻥ‪ ،‬ﻭﻧﺒﲏ ﻋﺎﳌﻨﺎ ﺍﳋﺎﺹ ﻭﳓﻴﺎ ﻛﻤﺎ‬
‫ﻧﺮﻳﺪ‪ ،‬ﻭﻧﻜﻮﻥ ﻭﺭﺛﺔ ﺍﻷﺭﺽ ﻭﻧﺼﻞ ﺇﱃ ﺍﷲ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﻔﺘﺢ ﻋﻴﻮﻧﻨﺎ ﻓﻨﺮﻯ‬
‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻧﻌﻤﻞ ﺑﺒﺼﲑﺗﻨﺎ ﻓﻨﺼﻮﻥ ﺧﻮﺍﺻﻨﺎ ﺍﳌﻨﺘﻘﻠﺔ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻣﺲ ﺇﱃ ﺍﻟﻴﻮﻡ‪،‬‬
‫ﻭﻧﻄﺮﺩ ﻣﺎ ﳝﻀﻎ ﻭﺟﻮﺩﻧﺎ ﻭﺷﺨﺼﻴﺘﻨﺎ ﻣﻦ ﺩﻭﺍﺧﻠﻨﺎ‪ .‬ﻭﺇﻥ ﱂ ﻧﻔﻌﻞ‪ ،‬ﻓﺴﻮﻑ ﻧﺮﻯ‬
‫ﻳﻮﻣﹰﺎ ﻧﻌﺠﺰ ﻓﻴﻪ ﻋﻦ ﺍﳊﻔﺎﻅ ﺣﱴ ﻋﻠﻰ ﺣﺎﻟﻨﺎ ﺍﳊﺎﺿﺮ‪.‬‬
‫ﻛﺎﻥ ﺍﳉﻬﻞ ﻭﺍﻟﻔﻘﺮ ﻭﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺘﻌﺼﺐ ﻭﻣﺎ ﻳﺸﺒﻪ ﺫﻟﻚ‪ ،‬ﻫﻢ ﺃﻋﺪﺍﺅﻧﺎ ﰲ‬
‫ﺯﻣﻦ ﻣﺎﺽ‪ .‬ﻭﺍﻟﻴﻮﻡ ﺯﻳﺪ ﻋﻠﻴﻬﻢ ﺍﳋﺪﺍﻉ ﻭﺍﻟﺘﺴﻠﻂ ﻭﺍﻟﺴﻔﺎﻫﺔ ﻭﺍﳋﻼﻋﺔ‬
‫ﻭﺍﻟﻼﻣﺒﺎﻻﺓ ﻭﺿﻴﺎﻉ ﺍﳍﻮﻳﺔ‪ .‬ﻭﻟﻴﻌﺬﺭﱐ ﻫﺬﻩ ﺍﳌﺮﺓ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﰲ ﺟﻨﺒﺎﻬﺗﻢ ﻗﻠﻖ‬
‫ﺍﻟﻨـﺰﺍﻫﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺼﻔﻮﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳊﻤﺎﺳﺔ "ﺍﳌﹼﻠّﻴﺔ"‪ ،‬ﺇﺫ ﺃﻗﻮﻝ ﺑﺄﻥ ﺃﺟﻴﺎﻝ‬
‫ﻀﻠﱠﻠﻮﻥ ﻣﻨﺬ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‬‫ﺍﻟﺸﺒﺎﺏ ﻭﻗﺴﻤﺎ ﻣﻦ ﺃﻧﻘﻴﺎﺀ ﺍﻟﺴـﺮﻳﺮﺓ ﻣﻦ ﺍﻟﺸﻴﺐ ﻳ َ‬
‫ﺑﺎﳊﻤﺎﺱ ﺍﻟﱪﻱﺀ ﺍﻟﻨﻘﻲ‪ ،‬ﻭﻳﻌﻴﺸﻮﻥ ﻏـﺪﺭ ﻭﻋﺬﺍﺏ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺼﺪﻭﻕ‪-‬‬
‫ﺍﳌﻨﺨﺪﻋﺔ‪ ،‬ﻭﻳُﻐﺮﱠﺭﻭﻥ ﺑﺄﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ ﻣﻨﺤﺮﻓﺔ ﻣﺎ ﻓﻴﻬﺎ ﺇﻻ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻨﻤﻘﺔ‪.‬‬

‫)‪ (١‬ﺍﳌﺜﻞ ﺍﻷﻭﻝ ﻳﻘﺎﻝ ﻟﻠﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺪﺧﻞ ﰲ ﺷﺆﻭﻥ ﺍﻵﺧﺮﻳﻦ ﺃﻭ ﻣﺴﺆﻭﻟﻴﺔ ﻛﻞ ﺇﻧﺴﺎﻥ ﻋﻦ ﻋﻤﻠﻪ ﺑﻨﻔﺴﻪ‪ .‬ﻭﺍﳌﺜـﻞ‬
‫ﺍﻟﺜﺎﱐ ﳌﻦ ﻳﻨﺼﺮﻑ ﺇﱃ ﺍﻟﻨﺠﺎﺓ ﺑﺬﺍﺗﻪ ﻏﲑ ﻣﺒﺎﻝ ﺑﻐﲑﻩ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٩٢‬‬
‫ﻭﻣﻬﻤﺎ ﺍﳓﺼﺮﺕ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺷﺮﺍﺋﺢ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻟﺸﻌﺐ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ‬
‫ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺘﺤﻮﻝ ﻭﺍﻻﻧـﺰﻻﻕ ﰲ ﺍﻟﺸﺨﺼﻴﺔ ﻳﻌﲏ ﺍﺣﺘﻼﻝ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﺍﳌﺒﺎﺭﻙ‬
‫ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ .‬ﺍﺣﺘﻼ ﹲﻝ ﻳﺴـ ّﻢ ﳏﻤﺪ ﺍﻟﻔﺎﺗﺢ‪ ،‬ﻭﻳﻄﻌﻦ ﻣﺮﺍﺩ ﺧﺪﺍﻭﻧﺪﻳﻜﺎﺭ ﰲ‬
‫)‪(١‬‬
‫ﻒ ﺍﻷﺳﺪ‪.‬‬
‫ﳘﺎﹰ‪ ،‬ﻭﻳﻘﻬﺮ ﻳﺎﻭﻭﺯ ﺳﻠﻴﻢ ﺑﻜ ّ‬
‫ﺃﺣﺸﺎﺋﻪ ﲞﻨﺠﺮ‪ ،‬ﻭﻳﻘﺘﻞ ﻳﻠﺪﺭﻡ ﺑﺎﻳﺰﻳﺪ ﹼ‬
‫ﺍﺣﺘﻼﻝ ﻓﺎﺿﺢ ﻳﻘﺘﻞ ﺭﻭﺡ "ﺍﳌﻠﹼﺔ" ﺍﻟﱵ ﺧﺮﺟﺖ ﻇﺎﻓﺮﺓ ﺑﺎﻟﻨﺼﺮ ﻣﻦ ﻛﻔﺎﺡ‬
‫ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻟﺘﺬﺑﺢ ﺑﺴﻴﺌﺎﺕ ﺍﻟﻌﺼﺮ ﻭﻏﻔﻠﺔ ﺍﳌﺜﻘﻔﲔ ﻭﺇﳘﺎﻝ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫ﻭﳓﻦ ﲪﻠﻨﺎ ﻋﻠﻰ ﻋﺎﺗﻘﻨﺎ ﻣﺴﺆﻭﻟﻴﺔ ﺑﺚ ﺭﻭﺡ ﺟﺪﻳﺪﺓ ﰲ ﺩﻧﻴﺎﻧﺎ‪ ،‬ﻣﺸﺒﻌ ٍﺔ‬
‫ﺑﺎﻹﳝﺎﻥ ﻭﺣﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻭﲡﻬﻴﺰ ﺍﻟﺒﻴﺌﺔ ﻟﺘﺮﺳﻴﺦ ﺍﳉﺬﻭﺭ ﺍﳌﻌﻨﻮﻳﺔ ﻟﺸﺠﺮﺓ‬
‫ﻣﺒﺎﺭﻛﺔ ﺗﻨﻤﻮ ﻭﺗﺰﺩﻫﺮ ﺃﻓﻨﺎﻬﻧﺎ ﻬﺑﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ‪ ،‬ﻭﺗﺰﻫﻮ ﺣﻘﻮ ﹰﻻ ﺟﺪﻳﺪﺓ ﺑﺎﻣﺘﺪﺍﺩ‬
‫ﺗﻠﻚ ﺍﳉﺬﻭﺭ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺇﳒﺎﺯ ﻣﺎ ﲤﻠﻴﻪ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻣﺮﺗﺒﻂ ﺍﺭﺗﺒﻄﹰﺎ ﻭﺛﻴﻘﹰﺎ‬
‫ﺑﺄﺑﻄﺎﻝ ﻳﺼﻮﻧﻮﻥ ﻣﺼﲑ ﺍﻟﻮﻃﻦ ﻭﳛﻤﻮﻥ ﺗﺎﺭﻳﺦ ﺇﻧﺴﺎﻧﻨﺎ ﻭﺩﻳﻨﻪ ﻭﺃﻋﺮﺍﻓﻪ ﻭﺗﻘﺎﻟﻴﺪﻩ‬
‫ﺸﺪّﻳﻦ ﺇﱃ ﺍﻹﻋﻤﺎﺭ‬ ‫ﻭﻣﻘﺪﺳـﺎﺗﻪ ﻛﻠﻬﺎ‪ ...‬ﺃﺑﻄﺎ ٍﻝ ﻃﺎﻓﺤﲔ ﲝﺐ ﺍﻟﻌﻠﻢ‪ُ ،‬ﻣْﻨ َ‬
‫ﳋﻠﱠﺺ‪ ،‬ﳏﺒﲔ ﻟﻠﺸﻌﺐ‪ ،‬ﻭﻣﺮﺍﺑﻄﲔ ﺃﺑﺪﹰﺍ ﻋﻠﻰ‬ ‫ﻭﺍﻹﻧﺸﺎﺀ‪ ،‬ﻣﺘﺪﻳﻨﲔ ﺃﺧﻠﺺ ﻣﻦ ﺍ ﹸ‬
‫ﺃﺩﺍﺀ ﻭﺍﺟﺒﺎﻬﺗﻢ ﺑﺸﻌﻮﺭ ﺍﳌﺴـﺆﻭﻟﻴﺔ‪ .‬ﻓﺒﻬﺆﻻﺀ ﻭﲜﻬﻮﺩﻫﻢ ﺳﺘﻬﻴﻤﻦ ﺃﻓﻜﺎﺭﻧﺎ‪،‬‬
‫ﻭﳏﺼﻠﺔ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻋﻠﻰ ﺣﻴـﺎﺓ ﺷﻌﺒﻨﺎ‪ ...‬ﻭﻳﻌﻠﻮ ﰲ ﻛﻞ ﺇﻧﺴﺎﻥ‬
‫ﺣﺲ ﻧﺬﺭ ﺍﻟﻨﻔﺲ ﳋﺪﻣﺔ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻳﻨﺘﻌﺶ ﻣﻦ ﺟﺪﻳﺪ ﻣﻔﻬﻮﻡ ﺗﻘﺎﺳﻢ ﺍﻟﻮﺍﺟﺒﺎﺕ‬
‫ﻭﺍﻟﺘﻌﺎﻭﻥ ﺍﳌﺘﺒﺎﺩﻝ‪ ،‬ﻭﺗﱪﺯ ﻛﺮّﺓ ﺃﺧﺮﻯ ﺧﺼﻠﺔ ﻇﻬﻮﺭ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﺑﺄﻭﺟﻬﻪ‬
‫ﺍﻟﻜﺜﲑﺓ ﰲ ﻋﻼﻗﺔ ﺭﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﺎﻣﻞ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻷﺭﺽ ﺑﺎﻟﺰﺍﺭﻉ‪ ،‬ﻭﺍﳌﻮﻇﻒ‬
‫ﺑﺮﺟﻞ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺒﻴﺖ ﺑﺎﳌﺴﺘﺄﺟﺮ‪ ،‬ﻭﺍﻟﻔﻨﺎﻥ ﲟﺤﺐ ﺍﻟﻔﻦ‪ ،‬ﻭﺍﳌﻮﻛﻞ‬
‫ﺑﺎﻟﻮﻛﻴﻞ‪ ،‬ﻭﺍﳌﻌﻠﻢ ﺑﺎﻟﻄﺎﻟﺐ‪ ،‬ﻭﻳﺘﺤﻘﻖ ﻛﻞ ﻣﺎ ﻛﻨـﺎ ﻧﻨﺘﻈﺮ ﻣﻨﺬ ﻋﺼﻮﺭ‪ .‬ﳓﻦ‬
‫ﻧﻌﻴﺶ ﰲ ﺯﻣﻦ ﻧﺴﺒﻚ ﻓﻴﻪ ﺭﺅﺍﻧﺎ ﰲ ﺃﻓﻜﺎﺭ ﻣﺜﺎﻟﻴﺔ‪ ،‬ﻭﻧﺆﻣﻦ ﺃﻥ ﻣﺴﺆﻭﱄ ﺍﻟﻌﺼﺮ‬
‫ﺳﻴﺤﻘﻘﻮﻬﻧﺎ ﺑﺘﻮﻗﻴﺖ ﺟﻴﺪ ﺣﲔ ﺗَﺄﺯﻑ ﺳﺎﻋﺘﻬﺎ‪.‬‬

‫)‪ (١‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﺱ ﺍﻟﺴﻢ ﶈﻤﺪ ﺍﻟﻔﺎﺗﺢ‪ ،‬ﻭﻃﻌﻦ ﺍﻟﺼﺮﰊ ﺍﻟﻐﺎﺩﺭ ﻟﻠﺴﻠﻄﺎﻥ ﻣﺮﺍﺩ ﲞﻨﺠﺮ ﰲ ﻣﻴﺪﺍﻥ ﺍﳌﻌﺮﻛﺔ ﺑﻌﺪ ﻧﻴـﻞ‬
‫ﳘﺎ ﺑﻌﺪ ﻭﻗﻮﻋﻪ ﰲ ﺃﺳﺮ ﺗﻴﻤﻮﺭﻟﻨﻚ ﻭﺇﺫﻻﻟﻪ‪ ،‬ﻭﻭﻓﺎﺓ ﻳﺎﻭﻭﺯ ﺳﻠﻴﻢ ﺑﻮ َﺭ َﻡ ﺳﺮﻃﺎﱐ‬
‫ﺍﻷﻣﺎﻥ‪ ،‬ﻭﻣﻮﺕ ﺍﻟﺴﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ًّ‬
‫ﻣﺘﻘﻴﺢ ﰲ ﻛﺘﻔﻪ ﻳﺴﻤﻰ "ﺷﲑﺑﻨﺠﻪ"‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﻓﺎﺭﺳﻴﺔ ﻣﻌﻨﺎﻫﺎ "ﻛﻒ ﺍﻷﺳﺪ"‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٩٣‬‬
‫ﻫﺬﺍ ﻫﻮ ﺃﹸﺱ ﺭﺅﻳﺎﻧﺎ ﻭﺧﻴﺎﻟﻨﺎ ﻣﻨﺬ ﻋﺼﻮﺭ‪ .‬ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﻭﺃﺧﻼﻕ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ ﻫﻮ ﺃﻭﻝ ﻭﺳﻴﻠﺔ ﻟﺘﺤﻘﻴﻖ ﺭﺅﻳﺎﻧﺎ ﻭﺧﻴﺎﻟﻨﺎ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺴﻜﻮﻥ ﻭﺍﳉﻤﻮﺩ‬
‫ﻣﻮﺗﹰﺎ ﻭﺍﳓﻼﻻﹰ‪ ،‬ﻭﺍﻟﻼﻣﺴﺆﻭﻟﻴﺔ ﰲ ﺍﳊﺮﻛﺔ ﻓﻮﺿﻰ ﻭﻟﻐﻄﺎﹰ‪ ،‬ﻓﻼ ﻣﻔﺮ ﻣﻦ ﺿﺒﻂ‬
‫ﺗﺼﺮﻓﺎﺗﻨﺎ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺷﺪ ﻛﻞ ﺟﻬﺪ ﻟﻨﺎ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪ .‬ﻃﺮﻳﻘﻨﺎ ﻃﺮﻳﻖ ﺍﳊﻖ‪،‬‬
‫ﻭﻗﻀﻴﺘﻨﺎ ﲪﻞ ﺍﳊﻖ‪ ،‬ﻭﻏﺎﻳﺘﻨﺎ ﲢﺮﻱ ﺭﺿﺎﺀ ﺍﷲ ﰲ ﻛﻞ ﺭﻓﹼﺔ ﻋﲔ‪ .‬ﻭﺍﻷﺻﻞ ﺃﻥ ﻫﺬﻩ‬
‫ﺻﺪَﻗﺔ ﻛﻴﻨﻮﻧﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻜﻤﺔ ﻭﺟﻮﺩ ﺍﻹﺭﺍﺩﺓ‪ .‬ﳓﻦ ﳓﺴﺐ ﺃﻧﻔﺴﻨﺎ ﻣﻀﻄﺮﻳﻦ ﺇﱃ‬ ‫َ‬
‫ﺍﻟﺘﺤﺮﻱ ﻋﻦ ﻏﺎﻳﺔ ﺍﳊﻴﺎﺓ ﰲ ﺣﻴﺎﺗﻨـﺎ‪ ،‬ﻭﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺍﻟﻌﺸﻖ ﰲ ﺃﺭﻭﺍﺣﻨﺎ‪ ،‬ﻭﺍﻟﻮﻋﻲ‬
‫ﺑﺸﻌﻮﺭ ﺍﳌﺴﺆﻭﻟﻴﺔ ﰲ ﻭﺟﺪﺍﻧﻨﺎ‪ ،‬ﻭﺇﺭﺷﺎﺩ ﺍﳌﺴﺘﻴﻘﻈﲔ ﻋﻠﻰ ﻣﻨﺒﻊ ﻧﻈﺎﻡ ﺃﺳﺎﺳﻪ ﻭﺃﺻﻮﻟﻪ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻣﺼﺪﺭ ﻗﻮﺗﻪ ﺍﻟﻌﺸﻖ‪ ،‬ﻭﻧﻮﺭﻩ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻦ ﻭﺍﻷﺧﻼﻕ ﻭﺍﳊﻜﻤﺔ‪...‬‬
‫ﻓﻨﺤﺘﺴﺐ ﺃﻧﻔﺴﻨﺎ ﻋﺒﻴﺪﹰﺍ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻋﺒﻮﺩﻳﺔ ﻻ ﺍﻧﻌﺘﺎﻕ ﻣﻨﻬﺎ‪ .‬ﻭﺳﺘﻜﻮﻥ ﺑﺪﺍﻳﺔ‬
‫ﻟﻨﻬﻀﺔ ﻋﺎﳌﻴﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻫﺬﻩ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﻧﺮﺟﻮ ﺍﻧﺘﺸﺎﺭﻫﺎ ﻭﺗﻄﻮﺭﻫﺎ ﰲ ﺍﺳﺘﻘﺎﻣﺔ‬
‫ﻭﺭﻭﺣﺎﻧﻴﺔ ﲨﻴﻊ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﺻﻔﻴﺎﺀ ﻭﺍﻷﺑﺮﺍﺭ ﻭﺍﳌﻘﺮﺑﲔ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻞ ﻋﺼﺮ ﻛﺮﺍﻣﺔ‪ .‬ﻓﻮﻟﺪﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺟﺪﻳـﺪ ﺑﺎﻹﺳﻼﻡ ﰲ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﻭﻋﺎﺩ ﻛﺜﲑ ﻣﻦ ﺃﻗﻮﺍﻡ ﺍﻟﺘـﺮﻙ ﺇﱃ ﺍﳊﻴﺎﺓ ﻛﺮﺓ ﺃﺧﺮﻯ‬
‫ﺑﺎﻹﺳﻼﻡ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﻭﺍﻧﺸﻘﺖ ﺑﺎﻻﺳﺘﺤﺎﻟﺔ ﺷﺮﻧﻘﺔ ﻋﻦ ﻓﺮﺍﺷﺔ ﰲ‬
‫"ﺳـﻮﻛﻮﺩ")‪ (١‬ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪ .‬ﻭﺃﻇﻦ ﺃﻥ ﻛﺮﺍﻣﺔ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﺳﺘﻈﻬﺮ ﲟﻞﺀ ﺷﻌﺒﻨﺎ ﻭﺍﻟﺸﻌﻮﺏ ﺍﳌﺮﺗﺒﻄﺔ ﺑﻪ ﻣﻜﺎﻧﻪ ﺍﻟﻼﺋﻖ ﰲ ﺍﳌﻮﺍﺯﻧﺎﺕ‬
‫ﺍﻟﺪﻭﻟﻴﺔ‪ .‬ﻭﺳﻴﺪﻭﺭ ﻫﺬﺍ ﺍﻟﺘﻜﻮﻥ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻳﻐﲑ ﻭﺟﻬﺔ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺎﱂ ﻭﻣﺴﲑﺗﻪ‪ ،‬ﰲ‬
‫ﺃﻓﻼﻙ ﺍﻟﺮﻭﺡ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻌﺸﻖ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ .‬ﻧﻌﻢ‪ ،‬ﻧﺆﻣﻦ ﺃﻧﻨﺎ ﻬﺑﺬﺍ ﺍﳉﻬﺎﺩ ﺍﳌﻌﻨﻮﻱ‬
‫ﺍﻟﺬﻱ ﳝﻜﻦ ﺗﺴﻤﻴﺘﻪ ﺑﻜﻔﺎﺡ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺧﻼﻕ ﻭﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﺃﻳﻀﺎﹰ‪ ،‬ﺳﻨﻠﻢ ﺷﻌﺚ‬
‫ﺃﺷﻼﺀ "ﺃﻣﺘﻨﺎ" ﺍﳌﺒﺎﺭﻛﺔ ﺍﳌﻤﺰﻋﺔ ﺍﻟﺒﺌﻴﺴﺔ ﻭﺍﳌﺸﺮﺩﺓ ﰲ ﺃﺭﺟﺎﺀ ﺍﻷﺭﺽ ﺍﳌﺨﺘﻠﻔﺔ‪،‬‬
‫ﻉ ﻭﻻ ﻏﺎﻳﺔ ﺣﱴ ﺍﻟﻴﻮﻡ ﰲ ﻇﻞ ﺍﻟﻔﻜﺮ‪ ،‬ﻓﺘﻌﻴﺶ‬ ‫ﻟﺘﺠﺘﻤﻊ ﺍﻷﺟﻴﺎﻝ ﺍﻟﱵ ﻇﻠﺖ ﺑﻼ ﺭﺍ ٍ‬
‫"ﺍﻻﻧﺒﻌﺎﺙ ﺑﻌﺪ ﺍﳌﻮﺕ" ﻣﻦ ﺟﺪﻳﺪ ﰲ ﻧﺸﻮﺓ ﺍﻟﻮﺻﻞ ﺑـ "ﻟﻮﺍﺀ ﺍﳊﻤﺪ"‪.‬‬

‫)‪ (١‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻧﺒﺜﺎﻕ ﺑﺮﺍﻋﻢ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﰲ ﻗﺼﺒﺔ "ﺳﻮﻛﻮﺩ"‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﳓﺎﺀ ﺍﻷﻧﺎﺿﻮﻝ ﺍﻟﺘﺮﻛﻴـﺔ ﺣﺎﻟﻴـﺎﹰ‪،‬‬
‫ﻭﺍﻟﻜﻠﻤﺔ ﻧﻔﺴﻬﺎ ﺍﺳﻢ ﻟﺸﺠﺮﺓ ﻓﺎﳉﻤﻠﺔ ﺗﺘﺰﻳﻦ ﲝُﺴﻦ ﺍﳉﻨﺎﺱ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٩٤‬‬
 ‫ﻣﻦ ﺍﻟﻔﻮﺿﻰ ﺇﱃ ﺍﻟﻨﻈﺎﻡ ‪١ -‬‬

‫ﻣﻨﺬ ﻋﺼﻮﺭ ﻭﺍﻟﻨﺎﻇﺮ ﺇﱃ ﳎﺘﻤﻌﻨﺎ ﻳﺮﻯ ﺃﻧﻘﺎﺿﹰﺎ ﻭﺃﻧﻜﺎﺛﺎ ﻣﻦ ﺣﻴﺚ ﺍﻷﺧﻼﻕ‬

‫ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻜﺮ‪ .‬ﻓﻤﺎ ﺯﺍﻝ ﺍﺠﻤﻟﺘﻤﻊ ﻳﺒﺤﺚ ﻋﻦ ﻧﻈﺎﻡ ﻭﻓﻜﺮ ﺑﺪﻳﻞ ﰲ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻔﻦ ﻭﺍﻷﺧﻼﻕ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺃﻧﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺇﺭﺍﺩﺍﺕ ﻓﻮﻻﺫﻳﺔ ﻭﺃﺩﻣﻐﺔ‬
‫ﺃﺻﻴﻠﺔ ﲢﺘﻀﻦ ﺍﻟﻮﺟﻮﺩ ﺑﺄﻋﻤﺎﻗﻪ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﺑﺮﺣﺎﺑﻪ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ‪،‬‬
‫ﻭﺗﻔﺴﺮﳘﺎ‪ ،‬ﺑﻞ ﻭﺗﺘﺪﺧﻞ ﰲ ﺍﻷﺷﻴﺎﺀ ﺑﻌﻨﻮﺍﻥ ﺧﻼﻓﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﻧـﺰﻋﺖ ﺣﺮﻛﺎﺕ ﺍﻟﺘﻐﲑ ﻭﺍﻟﺘﺤﻮﻝ ﺍﻷﺧﲑﺓ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻮﺟﻮﻩ ﻭﺃﻇﻬﺮﻬﺗﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ‪ .‬ﻛﺬﻟﻚ‪ ،‬ﺃﺯﺍﺣﺖ ﺍﻟﻐﺸﺎﻭﺓ ﻋﻦ ﻋﻴﻮﻧﻨﺎ ﺇﱃ ﺣﺪ‬
‫ﻣﺎ‪ ...‬ﻓﺘﻮﺿﺤﺖ ﺣﻘﻴﻘﺔ ﻛﻨﻪ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﺷﻴﺎﺀ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ‪ .‬ﻓﺎﺳﺘﻄﻌﻨﺎ ﺃﻥ‬
‫ﻧﺮﻯ ﻣﺎ ﺣﺼﻞ ﺑﺼﻮﺭﺓ ﺃﻭﺿﺢ‪ ،‬ﻭﻧﺴﺘﻨﺒﻂ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﻧﺘﺎﺋﺞ ﺃﺳﻠﻢ ﻭﺃﻣﱳ‪...‬‬
‫ﻭﺻﺮﻧﺎ ﻧﻔﻬﻢ ﺃﻥ ﻣﺎ ﺗﻌﺮﺽ ﺇﱃ ﺷﺆﻡ ﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﺘﺮﻙ ﻭﺍﻟﻨﺴﻴﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻣﻨﺬ‬
‫ﻗﺮﻧﲔ‪ ،‬ﻟﻴﺲ ﺍﻟﺰﻱ ﻭﺍﻟﻔﻜﺮ ﻭﻓﻠﺴﻔﺔ ﺍﳊﻴﺎﺓ ﺣﺼﺮﺍﹰ‪ ،‬ﺑﻞ ﺛﻘﺎﻓﺘﻨﺎ "ﺍﳌﹼﻠﻴّﺔ" ﻭ ِﺣﺴّﻨﺎ‬
‫ﺍﻟﺘﺎﺭﳜﻲ ﻭﻧﻈﺎﻣﻨﺎ ﺍﻷﺧﻼﻗﻲ ﻭﻓﻬﻤﻨﺎ ﻟﻠﻔﻀﻴﻠﺔ ﻭﺗﺼﻮﺭﻧﺎ ﺍﻟﻔﲏ ﻭﺟﺬﻭﺭﻧﺎ ﺍﳌﻌﻨﻮﻳﺔ‬
‫ﺃﻳﻀﹰﺎ ﻗﺪ ﺗﻌﺮﺿﺖ ‪-‬ﻭﺭﲟﺎ ﻣﻊ ﺿﺮﺭ ﺃﻋﻈﻢ‪ -‬ﺇﱃ ﺍﻟﺘﺂﻛﻞ‪ .‬ﻓﺎﻫﺘﺰﺕ ﺃﻭﺍﺻﺮﻧـﺎ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﺟﻔﹼﺖ ﻣﻨﺎﺑﻊ ﻓﻀﻴﻠﺘﻨﺎ‪ ،‬ﻭﺗﻌﻤﻘﺖ ﺍﳍﻮﺓ ﺑﲔ ﺣﺎﺿﺮﻧﺎ ﻭﻣﺎﺿﻴﻨﺎ‪.‬‬
‫ﺻﻜﹼﺖ ﺃﻓﻮﺍﻩ‬
‫ﻧﻌﻢ‪ ،‬ﺷﻬﺪ ﻋﺎﳌﻨﺎ ﺍﳌﺒﺎﺭﻙ ﺃﻃﻮﺍﺭﹰﺍ ﻋﺠﻴﺒﺔ‪ ،‬ﻓﻴﻬﺎ ﺳﻜﺖ ﺍﳌﺜﻘﻔﻮﻥ‪ ،‬ﻭ ُ‬
‫ﺏ ﺍﻟﻘـﻮﺓ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﻀﻼﻟ ﹶﺔ ﻭﺍﻻﻧﻔﻼﺕ ﻋﻦ ﺍﻷﺻـﻮﻝ‪،‬‬ ‫ﺍﻟﻔﻜﺮ‪ ،‬ﻭﻇﺎ َﻫ َﺮ ﺃﺻﺤﺎ ُ‬
‫ﻭﺗﻌﺎﺭﻓﺖ ﺍﻷﺟﻴﺎﻝ ﻣﻊ ﺍﻷﺣﺎﺳﻴﺲ ﺍﳍﺎﻣﺪﺓ ﻭﺍﻵﻳﺴﺔ ﻭﺍﳌﻈﻠﻤﺔ ﰲ ﳘﻬﻤﺎﺕ ﺍﳊﲑﺓ‬
‫ﻭﻛﺄﻬﻧﺎ ﺟﻨﺎﺋﺰ‪.‬‬
‫ﲔ ﺗﻨﻔﺴﺖ ﺩﻣﻮﻋﹰﺎ ﺑﻼ ﺣﻮﻝ ﻭﻻ ﺣﻴﻠﺔ ﰲ ﺯﻣﻦ ﺃﲪﺮ ﳛﺎﺻﺮﻩ ﺍﻟﻴﺄﺱ‬
‫ﻭﻛﻢ ﻋ ٍ‬
‫ﺲﰲ‬‫ﺃﺩﺧﻨ ﹰﺔ ﺳﻮﺩﺍﺀ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﺻﺮﺧﺖ ﻣﺸﺎﻋﺮ ﺍﻟﻘﻠﻮﺏ ﺑﺄﺣﺎﺩﻳﺚ َﻧ ﹾﻔ ٍ‬

‫‪٩٥‬‬
‫ﻭﺟﻪ ﺃﻧﺎﺱ ﻻ ﻳﻌﺮﻓﻮﻥ ﻣﺎ ﺍﳋﺠﻞ‪ ،‬ﻭﻗﺎﻟﺖ ﰲ ﺃﻧﻴﻨﻬﺎ‪" :‬ﻣﺎ ﺍﻟﺮﺟﺎﺀ ﻣﻦ ﺣﻴﺎﺭﻯ‬
‫ﻓﺘﺤﻮﺍ ﺃﺷﺮﻋﺘﻬﻢ ﻟﺮﻳﺢ ﺍﻹﳊﺎﺩ‪ ،‬ﻭﻣﻦ ﺑُﹼﻠ ٍﻪ ﻳﺼﻔﻘﻮﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻭﻟﻜﻞ ﺷﻲﺀ‪،‬‬
‫ﻭﻣﻦ ﻣﻨﻜﻮﰊ ﺍﻟﻮﺟﺪﺍﻥ ﺍﳌﻌﺘﺎﺩﻳﻦ ﻋﻠﻰ ﻃﺄﻃﺄﺓ ﺭﺅﻭﺳﻬﻢ ﺃﻣﺎﻡ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻣﻦ ﺷﺮﻑ‬
‫ﻭﻋﺰﺓ ﻣﻠﻮﺛﺔ؟ ﻟﻜﻦ ﻣﺎ ﺍﻫﺘﺰ ﺗﺰﻋﺰﻉ‪ ،‬ﻭﻣﺎ ﺍﻬﻧﺪﻡ ﺧﺮﺏ‪ ،‬ﻭﻣﺎ ﺫﻫﺐ ﺍﻧﻘﻄﻊ‪ ،‬ﻭﱂ‬
‫ﳛﻞ ﳏﻠﻪ ﺷﻲﺀ ﺟﺪﻳﺪ! ﻧﻌﻢ‪ ،‬ﻗﺪ ﺃﺯﻳﻞ ﻣﺎ ﲢﻄﻢ ﻭﱂ ﻳﻘﻢ ﻣﻘﺎﻣﻪ ﺷﻲﺀ‪ ،‬ﻓﺎﻧﻘﻠﺐ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﺭﺃﺳﹰﺎ ﻋﻠﻰ ﻋﻘﺐ ﺑﺎﻋﺘﺒﺎﺭ ﻗﻴﻤﻪ‪ .‬ﺫﻟﻚ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻘﻠﻖ ﻭﺿﻴﺎﻉ ﺍﻷﻣﺎﻥ‬
‫ﺍﶈﺴﻮﺱ ‪-‬ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﺧﺎﺻﺔ‪ -‬ﰲ ﺃﻏﻮﺍﺭ ﻗﻠﻮﺑﻨﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﺣﱴ ﺍﻟﻌﻘﻼﻧﻴﲔ‬
‫ﺍﻟﻮﺍﻗﻌﻴﲔ)!( ﺍﻟﺬﻳﻦ ﻻ ﻫﻢ ﳍﻢ ﺇﻻ ﲢﻘﻴﻖ ﻣﺂﺭﻬﺑﻢ ﺍﻟﻴﻮﻣﻴﺔ‪.‬‬
‫ﺃﺭﺟﻮﻛﻢ ﺃﻥ ﺗﺘﻔﻜﺮﻭﺍ‪َ ...‬ﰈ ﻧﻨﺠـﻮ ﻣـﻦ ﺍﻟﻔﻘﺮ ﺍﻷﺧﻼﻗﻲ ﻭﺍﳌﻌﻀﻼﺕ‬
‫ﻼ ﻭﺣﲑﺓ ﻻ ﺗﻄﺎﻕ؟‬
‫ﻼ ﺛﻘﻴ ﹰ‬
‫ﺍﳌﺘﺸـﺎﺑﻜﺔ ﻳﻮﻣﹰﺎ ﺑﻌﺪ ﻳـﻮﻡ ﺣﱴ ﺟﻌﻠﺖ ﺍﳊﻴﺎﺓ ﲪ ﹰ‬
‫ﻭﻛﻴﻒ ﻧﺘﺨﻠﺺ ﻣﻦ ﻧﻮﺑﺎﺕ ﺃﻣﺮﺍﺿﻨﺎ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﻌﺎﺋﻠﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ؟ ﻭﻛﻴﻒ‬
‫ﻧﺴﲑ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺛﻘﺔ ﻭﺍﻃﻤﺌﻨﺎﻥ؟‬
‫ﻫﻞ ﻧﺴﺘﻮﺭﺩ ﺃﻓﻜﺎﺭﹰﺍ ﺣﺎﳌﺔ ﻭﺧﻴﺎﻟﻴﺔ ﻣﻦ ﻫﻨﺎ ﻭﻫﻨﺎﻟﻚ؟ ﺃﻡ ﺑﻌﻘﻠﻴﺔ ﺍﻟﻌﺼﺮ ﺍﻟﱵ‬
‫ﳓﺎﻭﻝ ﺃﻥ ﻧﺒﲏ ﻋﻠﻴﻬﺎ ﻛﻞ ﺷﻲﺀ؟ ﻛﻼ‪ ...‬ﻛﻼ! ﻟﻦ ﳛﻤﻞ ﻫﺬﺍ ﺍﳊﻤ ﹶﻞ ﺍﻷﺛﻘﻞ ﻣﻦ‬
‫ﺟﺒﻞ "ﻗﺎﻑ" ﻣﻨﻄ ٌﻖ ﻛﻬﺬﺍ ﺍﳌﻨﻄﻖ ﻭﺃﻓﻜﺎ ٌﺭ ﳎﻬﻮﻟﺔ ﺍﻟﻨﺴﺐ ﻛﻬﺬﻩ!‬
‫ﻣﻨﺬ ﺳﻨﲔ ﻣﺪﻳﺪﺓ ﱂ ﺗﺘﺠﺎﻭﺯ ﲪﻼﺕ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺘﻐﻴ َﲑ ﰲ ﺍﻟﺼﻮﺭﺓ‪ .‬ﻓﻘﺼﺮﺕ‬
‫ﻋﻦ ﺇﺩﺭﺍﻙ ﻣﻘﺎﺻﺪ ﺍﻵﻣﺎﻝ ﻭﺍﳋﻴﺎﻝ‪ ،‬ﻭﻋﻦ ﺃﺩﱏ ﻏﺎﻳﺎﻬﺗﺎ ﺍﳌﻌﻠﻨﺔ‪ .‬ﻭﻇﻦ ﺍﻟﺬﻳﻦ‬
‫ﻗﺒﻀﻮﺍ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻡ ﰲ ﺍﻟﻘﻤﻢ ﺃﻥ ﺍﻹﻣﺴـﺎﻙ ﺑﺎﻟﻔﺮﺷﺎﺓ ﻭﺗﻠﻄﻴﺦ ﺟﺮﻭﺡ ﺍﻟﺒﺪﻥ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭ"ﺍﳌﻠﻲ" ﺑﺎﻷﺻﺒﺎﻍ ﻫﻮ ﺍﳌﻌﺮﻓﺔ ﻭﺍﳊﻨﻜﺔ‪ ،‬ﺑﻞ ﻇﻨﻮﻩ ﺛﻮﺭﺓ ﻭﺍﻧﻘﻼﺑﺎ‪...‬‬
‫ﻭﻏﺎﺏ ﻋﻨﻬﻢ ﻛﻠﻴﹰﺎ ﺍﻟﻨـﺰﻑ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻣﻀﺎﻋﻔﺎﺕ ﺍﻟﻨـﺰﻑ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﰲ‬
‫ﺍﻷﻋﻀﺎﺀ ﺍﳊﻴﻮﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﰲ ﺷﺮﺍﻳﲔ ﺭﻭﺣﻪ‪ .‬ﻫﺬﺍ ﻣﺎ ﺣﺼﻞ ﰲ ﺗﺎﺭﳜﻨﺎ‬
‫ﺍﻟﻘﺮﻳﺐ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﳌﻈﻬﺮ ﻭﺍﻟﺘﻤﺜﻴﻞ ﺍﳋﺎﺹ ﻷﺑﻄﺎﻝ ﻛﻔﺎﺡ ﺍﻻﺳﺘﻘﻼﻝ ﺍﳌﺴﺘﻤﺪ‬
‫ﻗﻮﺗـﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻷﻣﻞ ﻭﺍﻟﻌﺰﻡ‪ .‬ﻫﺬﺍ‪ ،‬ﻣﻊ ﺇﺟﻬﺎﺿﻨﺎ ﺣﱴ ﻟﻠﻘﻮﺓ ﻭﺍﻟﺼﻔﻮﺓ‬

‫‪٩٦‬‬
‫ﺍﳌﻜﻨﻮﻧﺔ ﰲ ﻫﺬﻩ ﺍﳊﻤﻠﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻨﻄﻠﻘﺎﻬﺗﺎ‪ .‬ﻓﻌﺴﲑ ﺃﻥ ﺗﺘﺤﻘﻖ ﻭﺣﺪﺓ‬
‫ﻛﺎﻟﱵ ﲢﻘﻘﺖ ﺃﻭ ﻬﻧﻀﺔ ﻭﺣﻴﻮﻳﺔ ﻛﺎﻟﱵ ﺣﺼﻠﺖ‪.‬‬
‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﳎﺎﻣﻴﻊ ﺍﻟﻨﺎﺱ ﺍﻟﱵ ﺍﻧﻔﺼﻠﺖ ﻋﻦ ﺑﻌﻀﻬﺎ ﻭﺗﻮﺳﻌﺖ ﺍﳍﻮﺓ ﺑﻴﻨﻬﺎ ﰲ‬
‫ﺍﻟﺴﻨﲔ ﺍﻷﺧﲑﺓ‪ ،‬ﺇﻥ ﱂ ﺗﻘﻊ ﰲ ﻓﻘﺮ ﻣﺪﻗﻊ ﰲ ﺣﻴﺎﻬﺗﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺭﻭﺣﻬﺎ ﻭﺟﻮﻫﺮﻫﺎ‪،‬‬
‫ﻓﻘﺪ ﻭﻗﻌﺖ ﰲ ﺍﻻﻏﺘﺮﺍﺏ ﻋﻦ ﺑﻌﻀﻬﺎ ﻭﺍﻻﺣﺘﺮﺍﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻛﺎﻟﺬﺋﺎﺏ‪ .‬ﻓﺎﻟﺒﻴﺎﺽ‬
‫ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺳﻮﺍﺩ ﻋﻨﺪ ﻏﲑﻫﻢ‪ ،‬ﻭﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺑﻌﻀﻬﻢ ﳜﺎﻟﻔﻪ ﻏﲑﻫﻢ‪ ،‬ﻭﺍﻟﺒﺪﻳﻞ‬
‫ﺍﳌﻘﺘﺮﺡ ﻣﻦ ﺑﻌﻀﻬﻢ ﺩﺍﻋﻴﺔ ﻫﺰﳝﺔ ﻋﻨﺪ ﻏﲑﻫﻢ‪ ،‬ﻭﺻﻼﺑﺔ ﺑﻌﻀﻬﻢ ﺗﻌﺼﺐ ﻋﻨﺪ‬
‫ﻏﲑﻫﻢ‪ .‬ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﺴﻠﺒﻴﺎﺕ‪ ،‬ﲣﻴﻞ ﻣﺪﻯ ﻫﺬﺍ ﺍﻻﺣﺘﺮﺍﺏ‪ ،‬ﺃﻭ ﻗﻞ ﻋﺮﺍﻙ ﺍﻟﻌﻤﻴﺎﻥ‪،‬‬
‫ﻭﻻ ﻗﺴﻄﺎﺱ ﻳﺮﺗﻀﻴﻪ ﺍﳉﻤﻴﻊ ﳌﻌﺮﻓﺔ ﺃﻳﻬﻢ ﺃﺩﱏ ﺇﱃ ﺍﳊﻖ ﻭﺃﻗﺮﺏ‪.‬‬
‫ﻭﻟﺬﻟﻚ‪ ،‬ﳓﻦ ﺍﻟﻴﻮﻡ ﰲ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﻃﺮﻳﻖ ﻳﻮﺻﻠﻨﺎ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‬
‫ﻭﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻣﻨﻬﺞ ﺗﻔﻜﲑ ﻻ ﳜﺪﻋﻨﺎ‪ ،‬ﻭﻣﻮﺍﺯﻳﻦ ﻻ ﺗﻀﻠﻨﺎ‪ .‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻮﺟﺪﺍﻥ‬
‫ﻭﺍﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﻣﺼﺎﺩﺭ ﻧﻮﺭ ﺗﻜﻔﻲ ﳊﻞ ﻛﺜﲑ ﻣﻦ ﺍﳌﻌﻀﻼﺕ‪ .‬ﻟﻜﻦ ﰲ ﺃﻳﺎﻣﻨﺎ‬
‫ﻫﺬﻩ‪ ،‬ﺍﻟﻮﺟﺪﺍﻥ ﺟﺮﻳﺢ ﻭﺍﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﺷﺘﺎﺕ‪ .‬ﻓﻬﺬﺍﻥ ﺍﶈﺮﻛﺎﻥ ﻗﺪ ﺃﺟُﺘﺰّﺍ ﻣﻦ‬
‫ﺍﳉﺬﻭﺭ ﻭﺟُﻔﻔﺖ ﻳﻨﺎﺑﻴﻌﻬﻤﺎ‪.‬‬
‫ﻻ ﺗﺮﺗﻘﻲ ﺍﻷﺧﻼﻕ ﺑﺎﻟﻌﺮﻓﺎﻥ ﻭﻻ ﺍﻟﻮﺟﺪﺍﻥ‬
‫ﺣﺴ ُﻦ ﺍﻟﻔﻀﻴﻠ ِﺔ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ ﰲ ﺍﻹﻧﺴﺎﻥ‬
‫ﻓﻬﺐ ﺃﻥ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﰲ ﺍﻟﻘﻠﻮﺏ ﻗﺪ ﻏﺎﺏ ﻭﺍﳓﺴﺮ‬
‫)‪(١‬‬
‫ﻓﻠﻦ ﲡﺪ ﺇﺫﻥ ﻟﻠﻌﺮﻓﺎﻥ ﻭﺍﻟﻮﺟﺪﺍﻥ ﺫﺭﺓ ﻣﻦ ﺃﺛﺮ‬
‫ﻭﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﻫﺸﺎﺷـﺔ ﺍﻹﺭﺍﺩﺓ ﻭﺿﻤﻮﺭ ﺍﶈﺎﻛﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻭﺣﺸﻴﺔ‬
‫ﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺗﻌﻄﺸﻬﺎ ﻟﻠﺪﻡ ﻛﺎﻟﺘﻨﲔ‪ ،‬ﻟﺘﻌﻠﻢ ﻫﻮﻝ ﺍﻟﻜﺎﺑﻮﺱ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﺓ ﺇﺫﻥ ﺃﻥ ﻧﺒﺪﺃ ﺍﻟﻌﻤﻞ ﺑﺈﻋـﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﻋﻨﺎﺻﺮ ﳏﺎﻛﻤﺘﻨﺎ‬
‫ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻭﲤﻴﻴﺰ ﺍﳋﻂ ﺍﻟﻔﻜﺮﻱ ﺍﳌﻨﻄﻘﻲ‪ ،‬ﻭﺇﻳﻔﺎﺀ ﺣـﻖ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺇﻋﺪﺍﺩ ﺟﻴﻞ‬

‫)‪ (١‬ﺗﺮﲨﺔ ﺑﻴﺘﲔ ﶈﻤﺪ ﻋﺎﻛﻒ‪ ،‬ﺩﻳﻮﺍﻥ "ﺍﻟﺼﻔﺤﺎﺕ"‪ ،‬ﺹ ‪) .٢٧١‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٩٧‬‬
‫ﻋﺰﻭﻡ ﺑﻞ ﺃﺟﻴﺎﻝ‪ .‬ﻓﻠﻨﻘﺮ ﺃﻭ ﹰﻻ ﲟﺮﺍﻋﺎﺓ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻷﻧﻨﺎ ﻧﻌﻴﺶ ﰲ ﻋﺎﱂ ﳏﺎﻁ ﻬﺑﺎ‪.‬‬
‫ﳓﻦ ﻧﻌﻴﺶ ﰲ ﻋﺎﱂ ﺍﻷﺳـﺒﺎﺏ‪ .‬ﻓﺈﳘﺎﳍﺎ ﳏﺾ "ﺟﱪﻳﺔ"‪ ،‬ﻭﺿﻼﻟﺔ ﺑﺎﳊﺎﺻﻞ‪.‬‬
‫ﻭﻟﻴﺴﺖ ﻣﺮﺍﻋﺎﺓ ﺍﻷﺳﺒﺎﺏ ﻭﺣﺪﻫﺎ‪ ،‬ﺑﻞ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﳌﻨﺎﺳﺒﺔ ﺑﲔ ﺍﻟﺴﺒﺐ ﻭﺍﻟﻨﺘﻴﺠﺔ‬
‫)ﻗﺎﻋﺪﺓ ﺗﻨﺎﺳﺐ ﺍﻟﻌﻠﻴﺔ( ﻣﻦ ﺃﻫﻢ ﻟﻮﺍﺯﻡ ﺍﻟﺘﻜﻠﻴﻒ‪.‬‬
‫ﻓﺈﻥ ﱂ ﻧﻌﲔ ﺃﺳﺲ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻀﺮﺓ ﻭﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﳌﻔﺴﺪﺓ‪ ،‬ﲟﺸﺎﻋﺮ ﻣﺴﺆﻭﻟﻴﺔ‬
‫ﺟﺎﺩﺓ ﻟﻨﻘﺎﻭﻣﻬﺎ ﻣﻨﺬ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺴﻮﻑ ﻧﺮﻯ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺃﺑﻌﺎﺩﹰﺍ ﳐﺘﻠﻔﺔ ﻟﻠﺒﺆﺱ‬
‫ﺍﻷﺧﻼﻗﻲ ﻭﺍﻟﻨﻜﺒﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﳊﻨﻴﻚ ﻣﻦ ﻳﻨﺘﺒﻪ ﺇﱃ ﺍﻟﻨﻜﺒﺔ ﻭﺍﻟﺒﺆﺱ ﺑﻌﺪ ﻣﺎ ﺗﻈﻬﺮ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻴﺎﻧﺎ‪ ،‬ﺑﻞ‬
‫ﻣﻦ ﳚﺰﻡ ﲟﺎ ﺳﻴﻘﻊ ﻭﺑﺄﻱ ﺳﺒﺐ ﻭﺳﻴﺎﻕ ﻣﻦ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻉ‪ .‬ﻭﻣﻦ ﺍﻟﻌﺴﲑ ﺍﻻﺩﻋﺎﺀ‬
‫ﺑﺄﻧﻨﺎ ﺃﺑﺪﻳﻨﺎ ﻓﺮﺍﺳﺔ ﻛﻬﺬﻩ ﰲ ﺗﺎﺭﳜﻨﺎ ﺍﻟﻘﺮﻳﺐ‪ .‬ﺃﻣﺎ ﺃﻥ ﻧـﺰﻋﻢ ﺑﺄﻧﻨﺎ ﺃﻭﻓﻴﻨﺎ ﺣﻖ‬
‫ﻼ! ﺑﻞ ﺇﻧﺴﺎﻧﻨﺎ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﳌﺪﳍﻤﺔ ﻇﻠﻤ ﹰﺔ ﻳﺸﻚ ﺣﱴ ﰲ ﺇﺭﺍﺩﺗﻪ‬ ‫ﺍﻹﺭﺍﺩﺓ ﻓﻜ ﹼ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ﻭﻓﻜﺮﻩ ﻭﻋﺰﻣﻪ‪ ...‬ﺑﻞ ﻣﺎ ﻳﻔﺘﺄ ﻳﺒﺤﺚ ﻋﻦ ﺇﺭﺍﺩﺍﺕ ﺳﺎﻣﻴﺔ ﻭﻣﺪﻫﺸﺔ ﻟﺘﺪﻳﺮ‬
‫ﺷﺆﻭﻧﻪ‪ .‬ﻭﺍﻷﺩﻫﻰ ﻭﺍﻷ َﻣ ّﺮ ﺗﻮﻫﲔ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺃﺳﺮ ﺍﻟﻌﺰﺍﺋﻢ ﰲ ﺃﺻﺤﺎﺏ ﺍﳌﺸﺎﻋﺮ‬
‫ﺍﻟﻨﻘﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﻄﺎﻫﺮ ﺑﺈﳛﺎﺀﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﳌﻔﻜﺮ ﻓﻼﻥ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﻋﻼﻥ ﻭﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻟﻔﻼﻧﻴﺔ! ﰒ ﲟﺮﻭﺭ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺻﺮﻧﺎ ﳓﻜﹼﻢ ﻓﻼﻧﹰﺎ ﻭﻋﻼﻧﹰﺎ ﰲ ﺗﻔﻜﲑﻧﺎ ﻭﺳﻠﻮﻛﻨﺎ‪،‬‬
‫ﻓﺄﺻﺎﺑﻮﻧﺎ ﺑﺄﻧـﻮﺍﻉ ﻣﻦ ﺩﻭﺍﺭ ﺍﻟﺮﺃﺱ ﻭﺍﺯﻭﺭﺍﺭ ﺍﶈﺎﻛﻤﺔ ﻭﺍﳓﺮﺍﻑ ﺍﳌﻼﺣﻈﺔ‬
‫ﻭﺍﻧـﺰﻻﻕ ﺍﻟﺸﺨﺼﻴﺔ‪ .‬ﻓﺄﺻﻴﺒﺖ ﺍﻷﺭﻭﺍﺡ ﺍﳌﺴﺘﺴﻠﻤﺔ ﲤﺎﻡ ﺍﻻﺳﺘﺴﻼﻡ ﺧﺎﺻﺔ‪،‬‬
‫ﺑﺄﻋﻄﺎﺏ ﺭﻫﻴﺒﺔ ﻣﻦ ﺍﶈﺎﻝ ﺇﺻﻼﺣﻬﺎ‪ .‬ﻭﻛﺎﻥ ﺍﻷﺻﻞ ﺃﻥ ﻻ ﻧﺆﻣﻦ ﺃﻭ ﻧﺮﺿﻰ‬
‫ﺑﺈﺭﺍﺩ ٍﺓ ﻣﺎ ﺣﻘﻘﻨﺎ ﻓﻴﻬﺎ ﻭﻻ ﳏﺼّﻨﺎﻫﺎ‪ ،‬ﻣﺎ ﻋﺪﺍ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﻳﻘﻮﻝ ﺩﻳﻜﺎﺭﺕ‪" :‬ﻻ ﻗﻴﻤﺔ ﻟﻠﻔﻜﺮ ﻣﺎ ﱂ ﻳﺘﻤﺘﻊ ﺑﺎﳊﺮﻳﺔ"‪ .‬ﺃﻣﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻧﻔﻜﺮ ﻋﻠﻰ ﺍﻷﻗـﻞ ﻣﺜﻞ ﺩﻳﻜﺎﺭﺕ ﻟﺘﺨﻠﻴﺺ ﺃﺭﻭﺍﺣﻨـﺎ ﻣﻦ ﻧﻈﻢ ﺍﻟﺘﻔﻜﲑ‬
‫ﺍﻟﺴﻜﻮﻻﺳﺘﻴﻜﻴﺔ ﺍﻟﺒﺎﻟﻴﺔ ﻭﺍﳌﺘﻌﻔﻨﺔ ﰲ ﻣﻌﻈﻢ ﺟﻮﺍﻧﺒﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ!‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻷﺟﻴﺎﻝ ﺍﳌﻨﻮﺭﺓ ﺁﻓﺎﻗﻬﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ‪/‬ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﺍﻟﱵ ﺳﺘﻌﲔ ﻣﻌﺎﱂ‬
‫ﺕ ﻳﺒﺪﻭ ﺃﻥ ﻻ ﻓﻜﺎﻙ ﻣﻦ ﺣﺪﻭﺛﻬﺎ ﰲ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﺴـﻨﻮﺍﺕ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﺃﻥ‬‫ﺗﻜﻮّﻧﺎ ٍ‬

‫‪٩٨‬‬
‫ﺗﻌﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﺩﻻﺕ ﻭﺍﻷﻧﻈﻤﺔ‪ ،‬ﺍﻟﻮﺍﺭﺩﺓ ﺇﻟﻴﻨﺎ ﻣﻦ ﺍﳋﺎﺭﺝ ﺃﻭ‬
‫ﺍﳌﹸﺸﻜﹼﻠﺔ ﰲ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺗﻄﻬﲑ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ "ﻟﻮﺛﻴﺎﺕ" ﺍﻟﺘﻐﺮﻳﺐ‪ (١)،‬ﻭﺷﺪّﻩ ﲜﺬﻭﺭ‬
‫ﻣﻌﺎﻧﻴﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ...‬ﻭﺫﻟﻚ ﺣﱴ ﻳﺴـﺘﻄﻴﻊ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺟﻮﻫﺮﻩ ﻭﺷﺨﺼﻴﺘﻪ‪،‬‬
‫ﻭﻳﺘﻘﺪﻡ ﺇﱃ ﻣﺴﺘﻘﺒﻠﻪ ﻋﻠﻰ ﺧﻄﻪ ﺍﻟﺬﺍﰐ ﺃﺛﻨﺎﺀ ﺍﻟﺘﻌﺎﻳﺶ ﺍﳊﻤﻴﻢ ﻣﻊ ﺍﻟﻌﺎﱂ‪ ...‬ﻭﺣﱴ‬
‫ﻳﻄﻠﻊ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻑ ﺍﳌﺎﺿﻲ ﺑﺎﳊﺎﺿﺮ ﺇﺫ ﻳﺘﻘﺪﻡ‪ ،‬ﻓﻼ ﻳﺸﻴﺢ ﺑﻮﺟﻬﻪ ﻋﻦ ﺍﳌﺎﺿﻲ‬
‫ﻷﻧﻪ ﻗﺪﱘ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻈﻨﻪ ﻃﺮﻳﹰﺎ ﻣﻦ ﻏﲑ ﺑﺼﲑﺓ ﻷﻧﻪ ﺟﺪﻳـﺪ‪ .‬ﺇﻥ‬
‫ﺃﺑﺮﺯ ﺧﺼﺎﻝ ﺟﻴﻞ ﺍﻟﻀﻴﺎﺀ ﻫﺬﺍ‪ ،‬ﺃﻥ ﳛﻴﻂ ﻋﻠﻤﹰﺎ ﺑﺸﺆﻭﻥ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻐﺪ‪ ،‬ﻭﻳﻔﻬﻢ ﺃﻥ‬
‫ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻤﻪ ﻟﻴﺲ ﻣﻨﺤﺼﺮﹰﺍ ﲟﺎ ﻧﻌﺮﻓﻪ ﳓﻦ‪ ،‬ﻭﳚﻬﺪ ﰲ ﺍﺳﺘﻴﻌﺎﺏ ﺍﳊﻘﻴﻘﺔ‬
‫ﺑﺘﺮﺷﻴﺤﻬﺎ ﻣﻦ ﻣﺼﻔﺎﺓ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﶈﺎﻛﻤﺔ ﰲ ﺩﻑﺀ ﺃﻧﺴﺎﻡ ﺍﻹﳍﺎﻡ‪ ،‬ﺇﱃ‬
‫ﺟﺎﻧﺐ ﻣﻜﺘﺸﻔﺎﺕ ﺍﳌﺨﺘﱪ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﻌﺮﻑ ﺟﻴﺪﹰﺍ ﺗﺄﺭﳜﻨﺎ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﺃﺑﻄﺎﻝ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻟﻜﻲ ﳓﻘﻖ‬
‫ﺗﻄﻮﺭﹰﺍ ﻭﺗﻐﲑﹰﺍ ﻛﻬﺬﺍ‪ .‬ﻓﻨﻌﺮﻑ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﳌﺆﺛﺮﺓ ﰲ ﺗﻜﻮﻳﻦ ﺗﺎﺭﳜﻨﺎ‬
‫ﺱ ﺍﻟﺘﻮﺍﺟﺪ ﻭﺍﻟﺘﻜﻮّﻥ ﻣُﺠﺪﱠﺩﹰﺍ ﰲ ﺻﺪﺭ ﻫﺬﻩ‬ ‫ﺍﳊﺎﺿﺮ‪ ،‬ﻭﻣَﻦ ﺃﺛﺎﺭ ﻋﺸ َﻖ ﻭﲪﺎ َ‬
‫ﺍﳌﻠﹼﺔ‪ ...‬ﻭ َﻣ ْﻦ ﳊﹼﻦ ﻧﺸﻴﺪ ﺍﻟﺮﻭﺡ "ﺍﳌﹼﻠﻴّﺔ"‪ ،‬ﻭ ِﻣ ْﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺃﻧﺸﺪﻫﺎ؟ ﻓﺄﻇ ّﻦ ﺃﻧﻨﺎ‬
‫ﺳﻨﺪﺭﻙ ﺟﻴﺪﹰﺍ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺘﺨﺬﻩ ﻣﺒﺎﺩﺉَ‪ ،‬ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻀﻊ ﺑﺮﺍﻣﺞ ﻭﺍﺿﺤﺔ‬
‫ﻟﻠﻐﺪ‪ ،‬ﺑﻌﺪﻣﺎ ﺃﻥ ﻧﻔﻬﻢ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻬﻤﺎ ﺩﻗﻴﻘﹰﺎ‪ ...‬ﰒ ﻧﺴﻌﺪ ﺑﺎﻟﺴﲑ ﰲ ﺩﺭﺏ‬
‫ﺍﻟﺸﺠﻌﺎﻥ ﺍﻟﺬﻳﻦ ﳛﺘﻔﻈﻮﻥ ﰲ ﺻﺪﻭﺭﻫﻢ ﲝﻴﻮﻳﺔ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻘﻀﻴﺔ ﻭﺍﻟﻌﺸﻖ‬
‫ﻭﺃﺧﻼﻕ ﺍﻟﺘﺴﺎﻣﺢ‪.‬‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﳑﺎ ﺗﻠﻄﺦ ﺑﺎﺠﻤﻟﺘﻤﻊ ﻣﻦ ﺁﺛﺎﺭ ﺍﻻﻏﺘﺮﺍﺏ ﻋﻦ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻟﻴﺲ "ﺍﻟﺘﻐﺮﻳﺐ" ﻫﻨﺎ ﻣﻨﺴﻮﺑﹰﺎ ﺇﱃ ﺍﻟﻐﺮﺏ ﺣﺼﺮﹰﺍ‪.‬‬
‫)ﺍﳌﺘﺮﺟﻢ(‬

‫‪٩٩‬‬
 ‫ﻣﻦ ﺍﻟﻔﻮﺿﻰ ﺇﱃ ﺍﻟﻨﻈﺎﻡ ‪٢ -‬‬

‫ﺇﻥ ﺍﻻﻧﺴﺠﺎﻡ ﺑﲔ ﺍﻷﺷـﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ ﺟﱪﻱ ﻭﺍﺿﻄﺮﺍﺭﻱ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ ﺑﲔ‬

‫ﺍﻟﺒﺸﺮ ﺇﺭﺍﺩﻱ‪ ،‬ﻭﻣﺼﺪﺭﻩ ﺍﻷﻋﻈﻢ ﻫﻮ ﳐﺎﻓﺔ ﺍﷲ ﻭﻣﻬﺎﺑﺘﻪ‪ .‬ﻭﺍﻟﻨﻈﺎﻡ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻸﻣﺎﻥ‬
‫ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻻﻧﺴﺠﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺭﺟﺎﺀ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺰﺍﻫﺮ‪ .‬ﻓﻼ ﻳُﻨﺘﻈﺮ ﺍﻷﻣﺎﻥ‬
‫ﻭﺍﻻﻧﺴﺠﺎﻡ ﻣﻦ ﺍﻟﻔﻮﺿﻰ‪ ،‬ﻭﻻ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﻟﻌﻄﺎﺀ ﻣﻦ ﺍﺧﺘﻼﻁ ﺍﳊﺎﺑﻞ ﺑﺎﻟﻨﺎﺑﻞ‪.‬‬
‫ﻭﻗﺪ ﻳﺒﺪﻭ ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﻥ ﺍﻟﻨﻈﺎﻡ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺒﺪﻳﻬﺔ ﻭﺍﻟﻌﻘﻞ ﺍﺠﻤﻟﺮﺩ‪.‬‬
‫ﻼ ﱂ َﻳ ْﺪﺧُﻞ ﰲ ﻃﺎﻋﺔ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﱂ ﳚﺘﺚ ﺟﺬﻭ َﺭ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻟﺸﺮ‪،‬‬ ‫ﻟﻜﻦ ﻋﻘ ﹰ‬
‫ﻭﱂ ﻳُ ْﻌ ِﻞ ﻣﻴﻮﻝ ﺍﳋﲑ ﻓﻴﻪ ﺇﱃ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻨﺤﺮﻑ ﺇﱃ ﺍﻟﻔﻮﺿﻰ‪.‬‬
‫ﺍﻟﻨﻈﺎﻡ ﻳﺴـﻮﺩ ﺩﺍﺋﻤﹰﺎ ﻭﻣﻨﺬ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﻓﻴﻤﺎ ﻋـﺪﺍ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ‪.‬‬
‫ﺍﻻﻧﺴﺠﺎﻡ ﰲ ﺣﺮﻛﺔ ﺍﻟﺬﺭﺍﺕ‪ ،‬ﻭﺍﻟﺮﻭﻧﻖ ﰲ ﻭﺟﻮﻩ ﺍﻟﺰﻫﻮﺭ‪ ،‬ﻭﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﻮﺍﺯﻥ‬
‫ﺑﲔ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳊﻴﺔ ﻭﻏﲑ ﺍﳊﻴﺔ‪ ،‬ﻭﻏﻤﺰﺍﺕ ﺍﻟﻨﺠﻮﻡ ﰲ ﺻﻔﺤﺔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻔﺎﺋﻀﺔ‬
‫ﰲ ﻗﻠﻮﺑﻨﺎ ﺷـﻌﺮﹰﺍ ﻭﻋﻮﺍﻃﻒ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﺍﳌﻨﺴﻮﺟﺔ ﲬﺎﺋﻞ ﻋﻠﻰ ﺍﻷﻏﺼﺎﻥ‬
‫ﻭﺍﻷﻭﺭﺍﻕ ﻭﺍﻷﺯﻫﺎﺭ‪ ،‬ﻭﺃﻧﻔﺎﺱ ﺍﻟﺮﻭﺡ ﰲ ﺍﳊﻴﺎﺓ‪ ...‬ﻧﻈﺎﻡ ﻓﺘﺎﻥ ﻳﺘﺤﻜﻢ ﰲ ﻛﻞ‬
‫ﻣﻜﺎﻥ ﻭﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺗﺄ ّﻣ ﹶﻞ ﺍﻟﻮﺟﺪﺍ ﹸﻥ ﳊﻈ ﹰﺔ ﻭﺍﺣﺪﺓ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺟﻮﺩ ﻓﺄْﺑﺼَﺮ‪ ،‬ﻟﺸﻬﺪ ﰲ‬
‫ﲎ ﰲ ﺍﳉﻤﺎﻝ ﻭﺍﳌﻌﺎﱐ ﻣﺪﻫﺸﹰﺎ‪ .‬ﻭﻻ‬ ‫ﻛﻞ ﻣﻜﺎ ٍﻥ ﺍﻟﻨﻈﺎ َﻡ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻓﻮّﺍﺣﺎﹰ‪ ،‬ﻭﻏ ً‬
‫ﲤﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﲢﺴﺲ ﺷﺪﻳﺪ ﺍﻟﺮﻫﺎﻓﺔ‪ ،‬ﻓﺎﻟﻘﻠﺐ ﺍﳌﺸﺤﻮﻥ ﺑﺸﻲﺀ ﻣﻦ ﺍﳌﺸﺎﻋﺮ‬
‫ﳛﺲ ﻛﻞ ﻟﻮﻥ ﻭﺻﻮﺭﺓ ﻭﺻﻮﺕ ﻭَﻧﻔﹶﺲ ﺷﻌﺮﹰﺍ ﻭﻧﻐﻤﹰﺎ ﻣﺘﻠﻮﻧﹰﺎ ﺑﺄﻟﻮﺍﻥ ﺍﻟﻼﻬﻧﺎﻳﺔ‪ ،‬ﰲ‬
‫ﺍﻟﺮﻋﺪ ﺍﳌﻬﻴﺐ ﻛﻤﺎ ﰲ ﺗﻐﺮﻳﺪ ﺍﻟﻄﻴﻮﺭ ﻭﺯﻗﺰﻗﺔ ﺍﻟﻌﺼﺎﻓﲑ‪ ،‬ﻭﰲ ﻭﺟﻮﻩ ﺍﻷﺯﻫﺎﺭ‬
‫ﺍﻟﻔﺎﺗﻨﺔ ﻛﻤﺎ ﰲ ﺃﺿﻮﺍﺀ ﺻﻔﺤﺔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺣﺮﺓ‪ .‬ﻭﻣﻦ ﻳﺪﺭﻱ ﻣﺎ ﻳﺸﻬﺪﻩ ﺍﻟﺬﻳﻦ‬
‫ﻳﺘﻘﺪﻣﻮﻥ ﺧﻄﻮﺓ ﺇﱃ ﺍﻷﻣﺎﻡ ﰲ ﻓﻴﺰﻳﺎﺀ ﺍﻟﻮﺟﻮﺩ ﻭﻛﻴﻤﻴﺎﺋﻪ ﻭﺣﻴﺎﺗﻴﺎﺗﻪ ﻭﻓﻀﺎﺋﻴﺎﺗﻪ‪.‬‬

‫‪١٠٠‬‬
‫ﻓﻜﻞ ﺷﻲﺀ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻨﻈﺎﻡ‪ ...‬ﺍﻻﻧﺴﺠﺎﻡ‪ ...‬ﻭﻛﻞ ﺷﻲﺀ ﻳﻨﺎﺩﻱ ﺑﺎﳌﻌﺎﱐ‬
‫ﺍﻟﺮﺣﻴﺒﺔ ﰲ ﺭﻭﺡ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻛﻞ ﺍﻷﺷﻴﺎﺀ‪ :‬ﻣﻦ ﳘﻬﻤﺎﺕ ﺍﻟﺒﺤﺮ ﺇﱃ ﺧﻮﻑ‬
‫ﺿﺮﺑﺎﺕ ﺍﻟﻘﻔﺎﺭ ﺍﳌﻮﺣﺸﺔ ﻋﻠﻰ ﺃﻭﺗﺎﺭ ﺃﺣﺎﺳﻴﺴﻨﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﻜﻮﻥ ﺍﻟﻮﻗﻮﺭ ﻟﻠﺘﻼﻝ‬
‫ﺇﱃ ﺷﻮﺍﻫﻖ ﺫﺭﻯ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﻣﻦ ﺩﻭﻱ ﺍﻟﺒﺤﺎﺭ ﺍﻟﺪﺍﺋﻢ ﺇﱃ ﻧﻌﻮﻣﺔ ﲬﺎﺋﻞ ﺍﻟﻼﻬﻧﺎﻳﺔ‬
‫ﺍﳌﺮﻓﺮﻓﺔ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻓﻜﻴﻒ ﻃﺮﺃ ﺍﻟﻼﻧﻈﺎﻡ ‪-‬ﺍﻟﺬﻱ ﻧﺴﻤﻴﻪ ﺍﻟﻔﻮﺿﻰ‪ -‬ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ‬
‫ﻳﻨﺒﺠﺲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﰲ ﻛﻞ ﺷﻲﺀ؟ ﻟﻘﺪ ﻋﺮﻓﺖ ﺍﻷﺭﺽ ﺍﻟﻔﻮﺿﻰ‪ ،‬ﻭﻣﻦ‬
‫ﺧﻠﻔﻬﺎ ﺍﻟﻼﺃﺧﻼﻗﻴﺔ‪ ،‬ﻣﻊ ﺑﲏ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳـﻦ ﱂ ﻳﺴﻠﻤﻮﺍ ﻃﻮﻉ ﻋﻘﻮﳍﻢ ﷲ‪ ،‬ﻭﱂ‬
‫ﻳﻜﺒﺤﻮﺍ ﲨﺎﺡ ﺇﺭﺍﺩﺍﻬﺗﻢ ﳓﻮ ﺍﻟﺸﺮ‪ ،‬ﻭﱂ ﻳﻐﻨﻮﺍ ﻓﻴﺾ ﻣﺸﺎﻋﺮﻫﻢ ﳓﻮ ﺍﳋﲑ‪.‬‬
‫ﻉ ﺭﻏﺒﺎﺗ ِﻪ ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻭﺛﻐﺮﺍﺗُﻪ ﻭﺍﺳﻌﺔ ﻻ ﺗﻘﺎﺭﻥ ﲟﺎ ﰲ ﺣﻲ‬‫ﺍﻹﻧﺴﺎﻥ ﳐﻠﻮﻕٌ‪ ،‬ﺃﻧﻮﺍ ُ‬
‫ﺁﺧﺮ‪ .‬ﻓﻤﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﰲ ﻛﻞ ﺛﻐﺮﺓ ﻣﻦ ﺛﻐﺮﺍﺗﻪ‪ ،‬ﻛﺎﳊﺮﺹ ﻭﺍﳊﻘﺪ ﻭﺍﻟﻜﺮﻩ‬
‫ﻭﺍﻟﻐﻀﺐ ﻭﺍﻟﻌﻨﻒ ﻭﺍﻟﺸﻬﻮﺓ‪ ،‬ﺑُﻌ ٌﺪ ﻣﻮﺟﻲ ﳐﺘﻠﻒ ﺍﻟﻘﻮﺓ ﻣﻦ ﻧـﺰﻋﺎﺕ ﺍﻟﺘﺨﺮﻳﺐ‬
‫ﻭﻣﻴﻮﻝ ﺍﻟﻌﺒﺚ ﻭﺩﻭﺍﻣﺎﺕ ﺍﻟﻔﻮﺿﻰ‪ .‬ﻭﻻ ﻣﻔﺮ ﻣﻦ ﺳـﻘﻮﻃﻪ ﰲ ﺑﺮﺍﺛﻦ ﻧﺘﺎﺋﺞ ﻏﲑ‬
‫ﻣﺮﺿﻴﺔ ﻣﺎ ﱂ ﻳﻀﺒﻂ ﻭﻳُﻘﻴّﺪ ﺭﻏﺒﺎﺗـﻪ ﺍﻟﺴـﻴﺌﺔ ﻫﺬﻩ ﺑﺘﺮﺑﻴﺔ ﺣﺴﻨﺔ‪ ،‬ﻓﻴﺴﻤﻮ‬
‫ﺑﺄﺣﺎﺳـﻴﺴﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻳﺴﺘﺠﻴﺐ ﻟﻠﻌﻘﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻀﻤﲏ ﺍﳌﻜﻨﻮﻥ ﰲ‬
‫ﻭﺟﺪﺍﻧﻪ ﲞﻮﺍﻃﺮ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﻄﻠﺐ‪ ،‬ﻭﺍﻟﻔﺮﺡ ﻭﺍﳊـﺰﻥ‪ ،‬ﻭﺍﳊـﻖ ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻣﻊ‬
‫ﺍﺣﺘﺴﺎﺏ ﻭﺟﻮﺩ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﱵ ﺗﺴﻤﻮ ﺑﻪ ﻣﻦ ﺩﺭﺟﺔ ﺇﻧﺴﺎﻥ "ﺑﺎﻟﻘﻮﺓ")‪ (١‬ﺇﱃ‬
‫ﺇﻧﺴﺎﻥ "ﺑﺎﻟﻔﻌﻞ"‪ ،‬ﺫﺍﺕ ﺃﻓ ٍﻖ ﻻﻫﻮﰐ ﻭﳏﻮ ٍﺭ ﻭﻫﱯ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻐﺬﻯ ﺛﻘﺎﻓﺘﻨﺎ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ﺑﻮﺭﻭﺩ ﺣﺪﺍﺋﻘﻨﺎ ﻭﻋﺼﺎﺭﺍﺕ ﺟﺬﻭﺭ ﻣﻌﺎﻧﻴﻨﺎ ﻭﺃﺭﻭﺍﺣﻨﺎ‪ ،‬ﻟﻜﻴﻼ ﺗﺮﻓﺾ ﻣﻦ‬
‫ِﻗﺒَﻞ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ‪ ...‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺤﻘﻖ ﺍﻟﻌﻘﺪ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺃﺭﻓﻊ ﺩﺭﺟﺔ ﺣﺴﺐ ﻇﺮﻭﻑ ﺍﻟﻌﺼﺮ ﰲ ﺇﻃﺎﺭ ﻣﻼﺣﻈﺎﺕ ﺍﳊﻘﻮﻕ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻘﻮﺓ ﻫﻨﺎ ﺣﺎﻝ ﺍﻹﻣﻜﺎﻥ ﻭﺍﻟﻜﻤﻮﻥ‪ ،‬ﻓﺈﺫﺍ ﲢﺮﻙ ﻣﻦ ﺍﻹﻣﻜﺎﻥ ﺃﻭ ﺍﻟﻜﻤﻮﻥ ﺃﻭ ﺍﳌﻜﻨﻮﻥ ﺇﱃ ﺍﳊﺪﻭﺙ‬
‫ﺃﻭ ﺍﻟﻈﻬﻮﺭ ﻓﻘﺪ ﲢﻮﻝ ﻣﻦ ﺍﻟﻘﻮﺓ ﺇﱃ ﺍﻟﻔﻌﻞ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١٠١‬‬
‫ﻭﺍﳊﺮﻳﺎﺕ‪ ،‬ﻟﻜﻴﻼ ﺗﻔﻘﺪ ﻗﻮﻬﺗﺎ ﻭﺷﺪﻬﺗﺎ‪ ،‬ﻭﺗﻮﻗﲑﻫﺎ ﻭﻗﻴﻤﺘﻬﺎ‪ ،‬ﰲ ﺷِﺒﺎﻙ ﺍﻟﺘﻌﺎﺭﺽ‬
‫ﻭﺍﻟﺘﺴﺎﻗﻂ ﺍﻟﺬﻱ ﺗﻌﻴﺸﻪ ﳐﺘﻠﻒ ﺍﻟﻘﻄﺎﻋﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﰲ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻔﺎﺳﺪﺓ‬
‫ﻟﻠﺘﺤﻴﻴﺪ ﺍﻟﻨﺎﺟﻢ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ‪ .‬ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻌﻘﺪ ﻫﻨﺎ ﺳﻨﺪﹰﺍ ﺇﺟﺘﻤﺎﻋﻴﺎ‬
‫ﳐﺘﻮﻣﹰﺎ ﺑﺘﻮﺍﻗﻴﻊ ﺍﻟﺮﺿﺎﺀ ﺍﳌﺘﻘﺎﺑﻞ ﰲ ﺃﺳﻔﻠﻪ‪ .‬ﺑﻞ ﺍﳌﻘﺼﻮﺩ ﺗﻌﺎﻗﺪ ﺍﻟﻮﺟﺪﺍﻥ ﺍﳌﺘﻴﻘﻆ‬
‫ﺇﺯﺍﺀ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻋﻘﺪ ﻣﺮﺗﺒﻂ ﻭﳏﺪّﺩ ﺑﺎﺣﺘﺮﺍﻡ ﻣﻔﺎﻫﻴﻢ ﺍﳊﻖ ﻭﺍﳊﺮﻳﺔ‬
‫ﻭﺣﺐ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻘﻠﱯ ﻭﺍﻟﺮﺣﺎﺑﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻔﺮﺩ‪ ،‬ﻭﲢﻮﻝ ﺇﳝﺎﻧﻪ ﻭﻣﻌﺘﻘﺪﺍﺗﻪ ﺇﱃ ﺟﺰﺀ‬
‫ﻣﻦ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻳُﻌﻴّﻦ ﺣﺪﻭﺩ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﻭﺇﻃﺎﺭﻩ‪ .‬ﻭﻬﺑﺬﺍ ﺍﻟﻮﺟـﻪ ﻳﻜﻮﻥ ﺍﻟﻌﻘﺪ‬
‫ﺍﻟﻮﺟﺪﺍﱐ ﻣﻌﺎﺩ ﹰﻻ ﳌﺴﺘﻮﺍﻩ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻭﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺬﻱ ﺃﻓﺮﺍﺩﻩ ﻗﺪ ﲡﺎﻭﺯﻭﺍ ﺣﺪﻭﺩ‬
‫ﺟﺴﻤﺎﻧﻴﺘﻬﻢ ﻭﻋﺎﺷﻮﺍ ﺣﻴﺎﻬﺗﻢ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻫﻮ ﳎﺘﻤﻊ ﺃﳕﻮﺫﺝ ﻟﻠﻨﻈﺎﻡ‪ .‬ﻫﺬﺍ‬
‫ﺍﻟﻨﻈﺎﻡ ﰲ ﻋﺎﱂ ﺍﻹﻧﺴﺎﻥ ﻳﺘﺼﻒ ﺑﺎﻟﺪﳝﻮﻣﺔ ﻭﺍﻷﻣﻞ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻷﻧﻪ ﺑُﻌ ٌﺪ ﻣﻦ‬
‫ﺍﻻﻧﺴﺠﺎﻡ ﺍﻟﻜﻮﱐ ﺍﶈﻴﻂ ﺑﺎﻟﻮﺟﻮﺩ ﻛﻠﻪ‪.‬‬
‫ﺍﻟﺪﻭﻟﺔ ﰲ ﻋﺎﳌﻨﺎ ﻛﺮﺑّﺎﻥ ﺳﻔﻴﻨﺔ ﻣﻬﻴﻤﻦ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺩﺓ ﰲ ﺃﻫﻢ ﺍﳌﺮﺍﻛﺰ ﺍﳊﻴﻮﻳﺔ‬
‫ﻟﻠﻜﻞ ﺍﳌﺘﻜﻮﻥ ﻣﻦ ﺃﺟﺰﺍﺀ ﺗﻮﺣﻲ ﻬﺑﺬﻩ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻀﺎﺋﻞ‪ .‬ﻭﻭﺍﺟﺐ ﻗﺒﻄﺎﻥ ﻛﻬﺬﺍ‬
‫ﻫﻮ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﻭﻳﻘﻴّﻢ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﲢﺖ ﺗﺼﺮﻓﻪ ﺑﺄﺣﺴﻦ ﻭﺟﻪ‪ ،‬ﻭﺃﻥ ﻳﻮﺻﻠﻬﻢ ﺇﱃ‬
‫ﺍﳍﺪﻑ ﻣﻦ ﻏﲑ ﺍﺻﻄﺪﺍﻡ ﺑﺪﻭﺍﻟﻴﺐ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﺄﻟﻴﻒ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻧﻈﺎﻡ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ‪ .‬ﻭﻻ ﻳﺘﺼﻮﺭ ﳎﺘﻤﻊ ﺳﻠﻴﻢ ﻭﺩﻭﻟﺔ ﺭﺍﻗﻴﺔ ﻣﻦ ﺃﻓﺮﺍﺩ ﺣُﺮﻣﻮﺍ ﺍﻟﻔﻀﻴﻠﺔ‬
‫ﻭﲨﻮﻉ ﲢﺖ ﺇﻏﻮﺍﺀ ﺍﻟﻼﺃﺧﻼﻗﻴﺔ‪ .‬ﻭﻛﺬﻟﻚ‪ ،‬ﺍﻷﻣﻞ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺭﻛﺎﻡ‬
‫ﺍﻟﻔﻮﺿﻮﻳﲔ ﺍﳌﻌﺘﻠﲔ ﺑﺄﻣﺮﺍﺽ ﻋﺪﻳﺪﺓ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻟﻴﺲ ﺇﻻ ﺍﳔﺪﺍﻋﹰﺎ‪ .‬ﻭﻣﻬﻤﺎ‬
‫ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ ﻭﺍﻷﺷﻜﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻷﻣﻞ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺷﻲﺀ ﺑﺎﺳﻢ ﺍﻹﺩﺍﺭﺓ‬
‫ﻭﺍﻷﻣﻦ ﰲ ﺧﻀﻢ ﻫﺬﺍ ﺍﻟﺮﻛﺎﻡ ﺍﻟﺒﺸﺮﻱ ﺍﳌﻌﺰﻭﻝ ﻋﻦ ﺍﻟﺴﻼﺡ ﺃﻣﺎﻡ ﺣﻈﻪ ﺍﻷﺳﻮﺩ‪،‬‬
‫ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﳏﺾ ﺧﻴﺎﻝ‪ .‬ﻭﺃﻣﺎ ﺍﻧﺘﻈﺎﺭ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﺴﻠﻄﺔ ﻣﻨﻪ ﻓﻬﻮ‬
‫ﺳﻠﻮﺍﻥ ﻛﺎﺫﺏ ﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﺳﻨﺪ‪ .‬ﻓﻼ ﳝﻜﻦ ﺃﻥ ﺗﺘﺤﻘﻖ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﺴﻠﻄﺔ ﺇﻻ‬
‫ﺑﺎﻟﻘﺼﺪ ﺇﱃ ﻓﻜﺮ ﺳﺎ ٍﻡ ﳝﻨﺤﻬﻤﺎ ﺍﳊﻴﺎﺓ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻳﻐﺬﻳﻬﻤﺎ‪ ،‬ﻭﺑﱪﳎﺔ ﻛﻞ ﺷﻲﺀ‬

‫‪١٠٢‬‬
‫ﲟﻮﺟﺒﻪ ﻭﺍﻻﻟﺘﻔﺎﻑ ﻛﺨﻴﻮﻁ ﺍﳌﻐﺰﻝ ﺣﻮﻟﻪ‪ .‬ﻭﺗﻠﺨﻴﺼﺎﹰ‪ ،‬ﺍﺣﺘﺴﺎﺏ "ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ"‬
‫ﰲ ﻛﻞ ﲪﻠﺔ‪ ،‬ﻭﰲ ﻛﻞ ﺟﻬﺪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﳚﻬﺰ ﻭﻳﱪﻣﺞ ﻛﻞ ﻓﺮﺩ ﻭﻛﻞ ﻭﺣﺪﺓ ﺣﻴﺎﺗﻴﺔ ﺣﺴﺐ ﻣﻘﺼﻮﺩ‬
‫ﺭﻓﻊ ﺍﻷﻣﺔ ﺇﱃ ﺍﻟﺬﺭﻯ‪ ...‬ﺣﱴ ﻻ ﺗﻔﺴﺪ ﺍﳊﺴﺎﺑﺎﺕ ﻭﺍﳌﻨﺎﻓﻊ ﺍﻟﻀﺌﻴﻠﺔ ﺍﳌﻨﻌﻘﺪﺓ‬
‫ﻋﻠﻰ ﺍﻷﺷﺨﺎﺹ ﻭﺋﺎ َﻡ ﺍﻻﻧﺴﺠﺎﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺣﱴ ﻻ ﺗﺘﻤﻮﺝ ﺍﳉﻤﻮﻉ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﺍﳌﺘﻨﻮﻋﺔ ﺭﻏﻤﹰﺎ ﻋﻦ ﺫﺍﻬﺗﺎ ﻛﺄﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ ﻓﺘﺮﺗﻄﻢ ﺑﺒﻌﻀﻬﺎ ﻭﺗﺘﺒﻌﺜﺮ‪ .‬ﻭﻟﻘﺪ ﲢﺪﺩﺕ‬
‫ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﳌﺄﻣﻮﻟﺔ ﺑﺼﻮﺭﺓ ﺭﺍﺋﻌﺔ ﰲ ﺯﻣﻦ ﺳﺎﺑﻖ ﺑﻔﻀﻞ ﻫﻴﻤﻨﺔ ﺭﻭﺡ ﺍﻹﺳﻼﻡ‬
‫ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ .‬ﻓﺘَﺤﻘﱠ َﻖ ﺍﳌﺴ ُﲑ ﺇﱃ ﺍﻟﺬﺭﻯ ﻭﻛﺄﻧﻪ ﻓﻌﻞ ﻃﺒﻴﻌﻲ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺕ ﻟﻠﻨﻈﺎﻡ‪.‬‬
‫ﲜﻌﻞ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﻮﺣﺪﺍﺕ ﺍﳌﻜﻮﻧﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺃﺭﻛﺎﻧﹰﺎ ﻭﻣﺴﺘﻨﺪﺍ ٍ‬
‫ﺇﻥ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺗﺼﻮﺭﺍﺗﻨﺎ ﻋﻦ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﻭﲡﺪﻳﺪ ﺍﻹﳝﺎﻥ ﺑﺄﻥ ﺇﺭﺍﺩﺗﻨﺎ ﻫﻲ‬
‫ﺍﻟﱵ ﺳﺘﺤﻤﻞ ﺍﻻﻧﺴﺠﺎﻡ ﺍﻹﳍﻲ ﰲ ﺍﻟﻮﺟﻮﺩ ﺇﱃ ﻋﺎﱂ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺳﺤﺐ ﺍﻟﺘﻮﺍﺯﻥ‬
‫ﺍﻟﺪﻭﱄ ﺇﱃ ﻫﺬﺍ ﺍﻟ ﹶﻔﻠﹶﻚ‪ ،‬ﻫﻮ ﹶﺃ َﺟ ﹼﻞ ﻫﺪﻳﺔ ﺗﻘﺪﻣﻬﺎ ﺍﻷﺟﻴﺎﻝ ﺍﳌﻌﺎﺻﺮﺓ ﺇﱃ ﻋﻮﺍﱂ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﺍﻵﰐ‪ .‬ﻭﺃﻇﻦ ﺃﻥ ﻟﺪﻳﻨﺎ ﻣﺎ ﻳﻜﻔﻴﻨﺎ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻬﻤﺔ‪ ،‬ﺇﺫﺍ ﻣﺎ ﳏّﺼﻨﺎ‬
‫ﺻﻨّﺎ‬
‫ﺇﺭﺍﺩﺗﻨﺎ ﻛﺮّﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻓﺤﺼﻨﺎ ﻣﻘﺎﻣﻨﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻋﱠﻴﻨّﺎ ﻏﺎﻳﺎﺗﻨﺎ "ﺍﳌﹼﻠﻴّﺔ"‪ ،‬ﻭﺭ ﱠ‬
‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﻭﺳﻴﺎﺳﺎﺕ ﻣﻜﻴﻨﺔ‪ ،‬ﻭﺷ ﱠﻐﻠﹾﻨﺎ ﺣﺮﻛﻴﺎﺕ ﻣﻮﻓﻮﺭﺓ ﰲ ﺃﻳﺪﻳﻨﺎ‪.‬‬

‫‪١٠٣‬‬
 ‫ﺍﻟﻘﻀﻴﺔ ﺍﻟﻜﱪﻯ ﻟﺸﻌﺒﻨﺎ‬

‫ﺇﺑّﺎﻥ ﺗﺰﺣﺰﺡ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﳓﻮ ﺍﻟﺮﺑﻴﻊ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻳﺘﻔﻖ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺃﻥ‬
‫ﺕ ﺑﺴﺒﺐ ﺍﻟﻮﺿﻊ ﺍﻟﺘﺎﺭﳜﻲ‪.‬‬ ‫ﺍﳌﺴﺘﻘﺒﻞ ﺳﻴﻜﻮﻥ ﺧﲑﹰﺍ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻣﻌﻮﻗﺎ ٍ‬
‫ﻭﺟﺪﻳﺮ ﺑﻨﺎ ﺃﻥ ﻧﻄﻠﻊ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﺬﻳﻦ ﻳﻀﻐﻄﻮﻥ ﻋﻠﻰ ﻫﺬﺍ "ﺍﻟﺘﻜﻮﻳﻦ" ﺍﻟﻌﺎﳌﻲ‬
‫ﺑﻌﺰﻡ ﻭﺇﺭﺍﺩﺓ ﻭﻗﺪﺭﺓ ﻋﺎﻟﻴﺔ‪ .‬ﻭﻻ ﺷﻚ ﰲ ﺃﻥ ﻣﻦ ﻭﺍﺟﺐ ﻛﻞ ﻣﺜﻘﻒ ﺃﻥ ﻳﻔﻜﺮ‬
‫ﻣﻠﻴﹰﺎ ﰲ ﻣﺴﺘﻘﺒﻞ ﻭﻃﻨﻨﺎ ﻭﺷﻌﺒﻨﺎ‪ .‬ﻟﻜﻦ ﺍﻟﺸﻚ ﻓﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺍﳉﻤﻴﻊ ﳛﺴﻮﻥ‬
‫ﻼ ﰲ ﻫﺬﺍ ﺍﻟﻮﻃﻦ‬ ‫ﲟﺴﺆﻭﻟﻴﺘﻬﻢ ﻫﺬﻩ ﺃﻡ ﻻ‪ .‬ﺍﻟﺜﺎﺑﺖ ﻋﻨﺪﻱ ﻫﻮ ﺃﻥ ﻧﻔﺮﹰﺍ ﻗﻠﻴ ﹰ‬
‫ﻳﻘﻮﻣﻮﻥ ﻭﻳﻘﻌﺪﻭﻥ ﻣﻨﺬ ﺳﻨﻮﺍﺕ ﻣﺪﻳﺪﺓ ﺣﺎﳌﲔ ﺑﺎﳌﺴﺘﻘﺒﻞ ﻭﻣﻀﻄﺮﺑﲔ‪ ،‬ﻋﻠﻰ ﺃﻣ ٍﻞ‬
‫ﺑﺄﻥ ﺍﻟﻄﺮﻕ ﺍﻟﻮﻋﺮﺓ ﺳﺘﻮﺻﻞ ﺇﱃ ﺍﳌﻤﻬﺪﺓ ﰲ ﻳﻮﻡ ﺁﺕ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻮﻃﻦ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺭﺽ‪ ،‬ﺍﻟﱵ ﺭﻭﻳﺖ ﻣﻨﺬ ﺯﻣﺎﻥ ﺑﺪﻣﺎﺀ ﻣﻼﻳﲔ ﺍﻟﻨﻔﻮﺱ‬
‫ﺍﳌﻀﺤﻴﺔ‪ ،‬ﺗﻌﻴﺶ ﺍﻟﻴﻮﻡ ﻣﻊ ﻛﺜﲑ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ ﺍﻷﻭﻓﻴﺎﺀ ﲪﺎﺱ ﺍﻟﻌﺒﻮﺭ ﻣﻦ ﺍﳌﺎﺿﻲ ﺇﱃ‬
‫ﺍﻵﰐ‪ ...‬ﻃﺎﻓﺤﲔ ﺑﺎﻟﺮﺟﺎﺀ ﻭﺍﻷﻣﻞ ﻭﳑﺴﻮﺳﲔ ﺑﻘﺸﻌﺮﻳﺮﺓ ﲪّﻰ ﺍﻻﺭﺗﻘﺎﺀ ﺑﺸﻌﺒﻬﻢ‪.‬‬
‫ﻓﺘﺮﻯ ﺇﺣﺪﻯ ﻳﺪﻳﻬﻢ ﻭﺭﺟﻠﻴﻬﻢ ﻣﻨﺸﻐﻠﺔ ﺑﺎﻟﻌﻤﻞ ﺍﻟﻴﻮﻣﻲ‪ ،‬ﻭﺃﺧﺮﺍﻫﺎ ﻣﻨﺸﻐﻠﺔ ﰲ‬
‫ﲡﻬﻴﺰ ﺍﳋﻄﻂ ﻭﺍﻟﱪﺍﻣﺞ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﺑﻞ ﲡﺪﻫﻢ ﻗﺪ ﻭﻫﺒﻮﺍ ﺃﺣﺎﺳﻴﺴﻬﻢ ﻭﻣﺸﺎﻋﺮﻫﻢ‬
‫ﻹﻣﺮﺓ ﻓﻜﺮﻫﻢ ﻭﺩﻋﻮﺍﻫﻢ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻧﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺘﻠﻴﺪ ﺍﺠﻤﻟﻴﺪ‪ ،‬ﻭﺍﻟﺸﻌﺐ‬
‫ﺍﶈﻈﻮﻅ ﺍﻟﺬﻛﻲ‪ ،‬ﺍﻟﺬﻱ ﲪﻲ ﻭﺣﻔﻆ ﻗﻀﻴﺘﻪ ﺍﻟﻜﱪﻯ ﻣﻨﺬ ﺃﻟﻒ ﻋﺎﻡ‪ ،‬ﻓﻄﻮّﺭﻫﺎ‬
‫ﻭﺻﻮّﺭﻫﺎ ﺣُﺴﻨﹰﺎ ﻭﺷﻜﻼ‪ ،‬ﳛﺲ ﺑﺎﻟﺘﻬﺎﺏ ﺟﺬﻭﻬﺗﺎ ﰲ ﺍﻷﺭﻭﺍﺡ ﻛﺮﺓ ﺃﺧﺮﻯ ﺑﻮﺍﺯﻉ‬
‫ﺍﳊﻨﲔ ﺍﳌﺰﻣﻦ ﺍﳊﺎﺩ‪ .‬ﻓﺈﻥ ﻛﺜﺮﺓ ﻣﻦ ﺍﳉﻴﻞ ﺍﳉﺪﻳﺪ ﻳﺒﺪﻭﻥ ﻭﻛﺄﻬﻧﻢ ﺭﻣﻮﺯ ﻫﺬﻩ‬
‫ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﳑﺜﻠﻮ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﻔﻴﺾ ﻣﺸﺎﻋﺮ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻀﺎﻣﻦ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ‬
‫ﺍﻟﺮﻗﻲ ﺑﺸﻌﺒﻬﻢ ﻓﻮﻕ ﺷﻌﻮﺏ ﺍﻟﻌﺼﺮ‪ .‬ﻭﻛﺄ ﹼﻥ ﻣﺂﻝ ﺍﳌﺴﺘﻘﺒﻞ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺳﺮﺍﺩﻗﹰﺎ‬
‫ﺃﺑﺪﻳﹰﺎ ﳍﺆﻻﺀ‪ ،‬ﻣﺎ ﱂ ﻬﺗﺐ ﻋﺎﺻﻔﺔ ﻣﻀﺎﺩﺓ ﻻ ﺗﺒﻘﻲ ﻭﻻ ﺗﺬﺭ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺑﺴﻄﺖ ﺃﺟﻨﺤﺘﻬﺎ ﺍﻟﻮﺍﺭﻓﺔ ﻋﻠﻰ ﻳﺪ ﺃﻋﺎﻇﻢ ﺍﻹﺳﻼﻡ ﺍﻷﻭﺍﺋﻞ‪،‬‬
‫‪١٠٤‬‬
‫ﻓﻜﺎﻥ ﺍﻷﻣﻮﻳﻮﻥ ﻭﺍﻟﻌﺒﺎﺳﻴﻮﻥ‪ ،‬ﰒ ﺍﻛﺘﺴﺒﺖ ﻗﻴﻤﺔ ﻭﻣﺮﺗﺒﺔ ﳐﺘﻠﻔﺔ ﻣﻊ ﺍﻟﺴﻼﺟﻘﺔ‪،‬‬
‫ﻭﺻﺎﺭﺕ ﺃﺧﲑﹰﺍ ﻣﻊ ﺍﻟﻌﺜﻤﺎﻧﻴﲔ ﻣﺴﺄﻟﺔ ﻋﻈﻴﻤﺔ ﻭﺳﺎﻣﻘﺔ‪ ،‬ﰒ ﺃﺻﻴﺒﺖ ﺑﻨﻜﺒﺔ ﻣﺮﻳﺮﺓ‬
‫ﰲ ﻣﺮﺣﻠﺔ ﻣﻌﻠﻮﻣﺔ‪ .‬ﻟﻜﻦ ﺍﻟﻴﻮﻡ ﻧﺸﻬﺪ ﺳﻴﺎﻕ ﻋﻮﺩﺓ ﺍﳊﻴﺎﺓ ﻣﻦ ﺟﺪﻳﺪ ﺇﱃ ﺍﻟﻘﺮﻳﺔ‬
‫ﻭﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺍﻟﻌﺎﺋﻠﺔ ﻭﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻟﺸﺎﺭﻉ ﻭﺍﳌﺪﺭﺳﺔ‪ ،‬ﻭﺍﻟﻔﻦ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻌﻤﻞ‬
‫ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﻧﺮﻯ ﺭﻓﺮﻓﺔ ﲬﺎﺋﻞ ﺍﻟﻘﻀﻴﺔ ﰲ ﻛﻞ ﺻﻮﺏ ﻭﻧﺎﺣﻴﺔ ﻣﻨﺬ ﺍﻵﻥ ﺑﻮﻓﺎﺀ‬
‫ﻛﻮﻓﺎﺀ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻋﻠﻰ ﻣﺮﻏﻤﺔ ﻛﻞ ﻋﺎﺋﻖ‪ ،‬ﻭﺑﻔﻀﻞ ﺍﻟﺬﻳﻦ ﺣﻔﹼﺰﻭﺍ ﺍﳋﺎﺭﻃﺔ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻮﻃﻦ ﲞﻔﻘﺎﺕ ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻭﻟﻮّﻧﻮﻫﺎ ﻭﺳﻘﻮﻫﺎ ﺑﺪﻣﻮﻋﻬﻢ‪ .‬ﻭﻟﺌﻦ ﺟﺎﺯ‬
‫ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺧﺪﺍﻉ ﺍﻟﻔﺠﺮ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻓﺈﻥ ﺷﻬﺎﺩﺓ ﺃﺻﺪﻕ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﺷﺮﻭﻕ‬
‫ﺍﻟﺸﻤﺲ ﻗﺮﻳﺒﹰﺎ ﻫﻮ ﺍﻟﻔﺠﺮ ﺍﻟﺼﺎﺩﻕ ﰲ ﺍﻷﻓﻖ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻀﺪ ﻣﻦ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳌﺎﺩﺓ‪ ،‬ﻭﺣﺐ ﺍﳌﻘﺎﻡ ﻭﺍﳌﻨﺼﺐ‪ ،‬ﻭﺍﻟﺮﻏﺐ ﺇﱃ‬
‫ﺣﻴﺎﺓ‪ ،‬ﻭﺍﻟﻀﻌﻒ ﺃﻣﺎﻡ ﺍﻟﺸﻬﺮﺓ‪ ،‬ﻭﺍﳋﺸﻴﺔ ﻣﻦ ﻓﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﺎ ﻳﺸﺒﻪ ﻣﻦ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺣﻠﺖ ﳏﻞ ﻗﻀﻴﺘﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ ﻣﻦ ﺗﻘﺪﻳﺲ‬
‫ﻛﻞ ﻣﺘﺮﻭﻙ ﻭﻣﻨﺒﻮﺫ‪ ،‬ﳓﺲ ﺍﻟﻴﻮﻡ ﺑﺪﺍﻳﺔ ﺯﺣﺰﺣﺘﻬﺎ ﻋﻦ ﻣﻜﺎﻬﻧﺎ ﻭﺇﺷﻐﺎﻟﻪ ﺑﻜﻞ ﻣﺎ‬
‫ﳏﻮﺭﻩ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ‪ .‬ﻓﻨﺮﻯ ﻇﻬﻮﺭﹰﺍ ﻭﺍﺿﺤﹰﺎ ﻟﻮﺭﺛﺔ ﻗﻴﻢ ﺍﳌﺎﺿﻲ ﻛﻠﻬﺎ ﻣﻦ‬
‫ﺍﳌﻤﺜﻠﲔ ﺍﻟﺴﺎﻣﻘﲔ ﻟﻠﻌﻠﻢ ﻭﺍﻟﻔﻦ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﺃﻭ ﺍﳌﺮﺷﺤﲔ ﳌﺜﻞ ﻫﺬﺍ‬
‫ﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﻓﻨﺠﺪﻫﻢ ﺣﻀﻮﺭﹰﺍ ﳏﻞ ﺻﺨﺎﰊ ﺍﻷﻣﺲ ﺑﺪﻋﺎﻭﻯ ﺇﻧﻘﺎﺫ ﺍﻟﻮﻃﻦ‬
‫ﻭﺍﻟﺼﻌﻮﺩ ﺑﺎﻟﺒﻼﺩ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﻣﺮﺍﺋﻲ ﺍﻻﻬﻧﻤﺎﻙ ﰲ ﺍﻟﻌﻤﻞ ﺑﺄﻓﻜﺎﺭﻫﻢ‬
‫ﺍﻟﻐﺮﺓ ﻭﲣﻴﻼﻬﺗﻢ ﺍﳊﺎﳌﺔ ﻭﻻ ﺷﻲﺀ ﺇﻻ ﺍﳉﻌﺠﻌﺔ‪.‬‬
‫ﻭﻣﺎ ﺯﺍﻟﺖ ﺍﳌﻌﺎﺭﻙ ﺩﺍﺋﺮﺓ ﰲ ﻣﻴﺎﺩﻳﻦ ﻟﻠﺴﻴﺎﺳﺔ‪ ،‬ﻭﺳﺎﺣﺎﺕ ﻟﻠﻤﺼﺎﱀ‪ ،‬ﻭﳑﺮﺍﺕ‬
‫ﻟﻠﻤﻨﺎﻓﻊ‪ ...‬ﻭﻣﺎ ﺯﺍﻝ ﻗﻮﻡ ﳝﻨﺤﻮﻥ ﻧﺼﻴﺒﹰﺎ ﻟﻸﻃﻤﺎﻉ ﻭﺍﻟﺮﻏﺒﺎﺕ ﻭﻳﻮﻗﻌﻮﻥ ﺍﻟﺸﻌﺐ‬
‫ﰲ ﺣﻴﺺ ﺑﻴﺺ ﺑﺎﺩﻋﺎﺀ ﺇﻧﻘﺎﺫ ﺍﻟﻮﻃﻦ ﻭﺗﺜﻘﻴﻒ ﺍﻟﺸﻌﺐ ﻭﺍﻻﺭﺗﻘﺎﺀ ﺑﺎﻟﻮﻃﻦ‪...‬‬
‫ﻭﺍﳍﺬﺭ ﺑﺸﻌﺎﺭﺍﺕ ﺯﺍﺋﻔﺔ ﺃﺧﺮﻯ ﻣﻦ ﺃﻣﺜﺎﳍﺎ‪ .‬ﻟﻜﻦ ﺃﺭﺟﻮﻛﻢ ﺃﻥ ﺗﺪﻟﻮﱐ ﻋﻠﻰ ﺯﻣﻦ‬
‫ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻣﻦ ﻳﺸﺒﻪ ﻫﺆﻻﺀ! ﻓﻬﻢ ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﻛﻞ ﺯﻣﺎﻥ‪ .‬ﻭﺳﻨﺠﺪﻫﻢ ﻏﺪﹰﺍ‬
‫ﻛﻤﺎ ﳒﺪﻫﻢ ﺍﻟﻴﻮﻡ! ﻓﺎﻟﺘﺎﺭﻳﺦ ﻫﻮ ﺗﺎﺭﻳﺦ ﺍﻟﺬﻳﻦ ﻳﺘﺸﺎﲤﻮﻥ ﻭﻳﻔﺘﺮﺳﻮﻥ ﻭﻳﻨﺼﺒﻮﻥ‬

‫‪١٠٥‬‬
‫ﺍﻟﻔﺨﺎﺥ ﻭﳜﻮﻧﻮﻥ ﻭﻳﻔﺘﺮﻭﻥ ﺍﻟﻜﺬﺏ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺗﺎﺭﻳﺦ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻄﻴﺒﲔ‪ .‬ﻭﻫﻞ‬
‫ﻣﻦ ﺣﺎﺟﺔ ﺇﱃ ﺍﻹﺳﻬﺎﺏ‪ ،‬ﺇﺫ ﻳﻜﻔﻴﻨﺎ ﺃﻥ ﻧﻄﻠﻊ ﻋﻠﻰ ﻣﺎﺿﻴﻨﺎ ﺍﻟﻘﺮﻳﺐ ﻟﻨﻤﺘﻠﺊ‬
‫ﺭﻋﺒﺎ؟ ﻓﻜﻢ ﻣﻦ ﺭﻭﺡ ﺍﻏﺘﻴﻠﺖ ﺑﺸﻌﺎﺭ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ! ﻭﻛﻢ ﻣﻦ ﺷﺮﺍﺋﺢ ﺍﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺃﻭﻗﻊ ﺑﻴﻨﻬﺎ ﻓﺼﺎﺭﺕ ﺑﻌﻀﻬﺎ ﺫﺋﺎﺏ ﺑﻌﺾ! ﻭﻛﻢ ﻣﻦ ﻣﺮﺓ ﺳﻘﻴﺖ ﻗﻠﻮﺑﻨﺎ ﺑﺎﳊﻘﺪ‬
‫ﻭﺍﻟﺒﻐﺾ ﻭﺍﻟﻜﺪﺭ!‬
‫ﻓﻼ ﻧﺄﻣﻞ ﺃﻥ ﲣﺘﻠﻒ ﺃﻋﻤﺎﻝ ﺷﺮﺍﺋﺢ ﻣﻦ ﺍﺠﻤﻟﺘﻤﻊ ﺑﻨﻮﻋﻬﺎ ﻭﻃﺒﻴﻌﺘﻬﺎ ﺍﻟﻴﻮﻡ ﺃﻭ‬
‫ﻏﺪﹰﺍ ﻋﻦ ﺃﻣﺴﻬﺎ‪ .‬ﻭﻟﻦ ﳜﻠﻮ ﺃﻧـﺰﻩ ﳎﺘﻤﻊ ﻭﺃﻣﺜﻠﻪ ﻃﺮﻳﻘ ﹰﺔ ﻣﻦ ﺃﺭﻭﺍﺡ ﻣﻈﻠﻤﺔ‪،‬‬
‫ﺧﺎﺩﻋ ٍﺔ ﺗﻔﺮﻕ‪ ،‬ﻭﻣﺴﺘﻐﻠ ٍﺔ ﺗﺴﺤﻖ‪ ،‬ﻭﻣُﺒَﺪﻟ ٍﺔ ﻷﻗﻨﻌﺘﻬﺎ ﺍﳌﻀﻠﻠﺔ ﺗﻨﺠﺢ ﰲ ﺳﺘﺮ‬
‫ﺸ ٍﺮ ﻭﺍﻓﺮ‬
‫ﺃﻧﻔﺴﻬﺎ‪ ...‬ﻭﻛﻤﺎ ﻛﺎﻧﺖ ﰲ ﺍﳌﺎﺿﻲ‪ .‬ﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﻳﺒﺸﺮ ﺍﻟﻴﻮﻡ ﺑﻮﺟﻮﺩ َﺑ َ‬
‫ﻭﺟﻬ ٍﺪ ﺯﺍﺧﺮ ﻳﻔﻮﺡ ﻃﻴﺒﺎ ﻣﻞﺀ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﺍﻟﻴﻮﻡ‪ ،‬ﻫـﺬﺍ ﺍﻟﻨﻔﲑ ﺍﻟﺘﺮﺑﻮﻱ ﺑﺄﲰﺎﺋﻪ ﻭﻋﻨﺎﻭﻳﻨﻪ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﻬﺪ‬
‫ﺍﳌﻨﺼﺮﻑ ﺇﱃ ﺍﳊﺐ ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﳊﻮﺍﺭ‪ِ ،‬ﻫﻤّﺔ ﻣﻬﻤﺔ ﰲ ﺳﺒﻴﻞ ﳌﻠﻤﺔ ﺷﻌﺚ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﻭﲢﺮﻳﻚ ﻣﺼﺎﺩﺭ ﻗﻮﺗﻪ ﺍﳌﻌﻨﻮﻳﺔ‪ ...‬ﳘﺔ ﺗﻔﻲ ﺑﺈﻧﻘﺎﺫ ﺳﻔﻴﻨﺔ ﺍﻟﺸﻌﺐ ﺍﳉﺎﳓﺔ‬
‫ﺑﺎﻟﺴﺎﺣﻞ‪ ،‬ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﺟﻴﺎﻝ ﻣﺆﻣﻨﺔ ﻣﺸﺪﻭﺩﺓ ﺍﻷﻭﺗﺎﺭ ﺑﺎﳌﻴﺘﺎﻓﻴﺰﻳﻘﻲ ﺍﻟﻐﻴﱯ‪ .‬ﺇﻥ‬
‫ﺗﻠﻚ ﺍﻟﻌﻮﺍﺋﻞ ﺍﻟﱵ ﻓﻘﺪﺕ ﻓﻠﺬﺍﺕ ﺃﻛﺒﺎﺩﻫﺎ ﻓﻮﻕ ﻣﺴﺎﺣ ٍﺔ ﻭﺍﺳﻌﺔ ﰲ ﺯﻣﻦ ﻣﻀﻰ‪،‬‬
‫ﳑﺘﺪ ٍﺓ ﻣﻦ ﺍﻟﻴﻤﻦ ﺇﱃ ﺍﻟﺒﻠﻘﺎﻥ‪ ،‬ﻭﻣﻦ ﺻﺤﺎﺭﻯ ﺍﻟﻌﺮﺏ ﺇﱃ ﺳﻬﻮﺏ ﺁﺳﻴﺎ‪،‬‬
‫ﺸﺒّﺖ ﺁﻣﺎﻟﹸﻬﺎ‬
‫ﺍﺳﺘﺪﺭﻛﺖ ﻣﺎ ﻓﻘﺪﺕ ﺑﻔﻀﻞ ﻛﻔﺎﺡ ﺍﻻﺳﺘﻘﻼﻝ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﹶﻓ َ‬
‫ﺑﺎﻟﻘﺮﺍﺭ ﻋﻠﻰ ﺑﻨﺎﺀ ﺩُﻧﻴﺎ ﺟﺪﻳﺪﺓ‪ .‬ﻟﻜﻦ ﺃﺟﻴﺎﻝ ﺍﻟﻴﻮﻡ ﺍﻟﱵ ﻬﺗﺮﺃﺕ ﺭﻭﺣﹰﺎ ﻭﺷﺨﺼﻴﺔ‬
‫ﻭﺍﻧُﺘﻘِﺺ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ ﻣﻦ ﳎﻤﻮﻉ ﻗﻴﻤﻬﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﺧﻼﻗﹰﺎ ﻭﻓﻀﻴﻠﺔ ﻭﻓﻜﺮﹰﺍ ﻭﻓﻨﺎ‬
‫ﺑﺼﻮﺭﺓ ﻣﺘﺸﺎﺑﻜﺔ‪ ،‬ﺳﺘﺸﻬﺪ "ﺍﻻﻧﺒﻌﺎﺙ ﺑﻌﺪ ﺍﳌﻮﺕ" ﰲ ﻇﻞ ﺍﻻﺳﺘﻘﻼﻝ ﺍﻟﺮﻭﺣﻲ‬
‫ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻋﺼﺮ ﺗﻔﻜﻜﻨﺎ ﻭﺗﺮﺍﺟﻌﻨﺎ‪ .‬ﻭﱂ ﻧﺘﺤﺴﺲ‬
‫ﻼ ﺍﻷﺳﺒﺎﺏ ﺍﳊﻘﻴﻘﻴﺔ ﳍﺬﺍ ﺍﻟﺘﻔﻜﻚ ﻭﺍﻟﺘﺮﺍﺟﻊ‪ ،‬ﺃﻭ ﻗﻞ ﺇﻥ ﺷﺌﺖ‪:‬‬ ‫ﺯﻣﻨﹰﺎ ﻃﻮﻳ ﹰ‬
‫ُﺣﺮّﻓﺖ ﺍﻷﻓﻜﺎﺭ ﻬﺑﺬﺍ ﺍﻟﺸﺄﻥ ﻗﺼﺪﹰﺍ ﻭﻋﻤﺪﹰﺍ‪ ...‬ﻭﻟﺬﻟﻚ ﺷﻬﺪﻧﺎ ﻣﻈﺎﻫﺮ ﻫﺎﺋﻠﺔ ﻣﻦ‬

‫‪١٠٦‬‬
‫ﺍﻟﺮﺟﻌﻴﺔ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻦ ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﺣﱴ ﺇﻥ ﺑﻌﺾ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﳌﺘﻨﺎﻓﺴﺔ ﰲ‬
‫ﺍﻹﻃﺎﺭ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻗﺪ ﲢﻮﻟﺖ ﺇﱃ ﺗﻴﺎﺭ ﻟﻺﳊﺎﺩ ﻭﺍﻹﻧﻜﺎﺭ ﲢﺖ ﺗﺄﺛﲑ ﺃﺣﻼﻣﻬﺎ‬
‫ﺍﳌﻮﻫﻮﻣﺔ ﻭﺣﲑﻬﺗﺎ ﻭﺷﺪﻫﻬﺎ‪ .‬ﺑﻞ ﻇﻬﺮﺕ "ﻣﻮﺿﺔ" ﺍﻟﺘﺸﺪﻕ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺴﻔﺴﻄﺔ‬
‫ﺑﺪ ﹰﻻ ﻋﻦ ﺍﻟﺪﻫﺎﺀ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﺘﻤﻮﻳﻪ ﻭﺍﻟﺘﻀﻠﻴﻞ ﺑﺪ ﹰﻻ ﻋﻦ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﺍﻟﺘﺸﻮﻳﻪ‬
‫ﻭﺍﻟﺘﻠﻄﻴﺦ ﺑﺪ ﹰﻻ ﻋﻦ ﺍﻟﻜﻔﺎﺡ‪ .‬ﻭﻧﺎﺿﻞ ﻗﻮﻡ ﳛﺴﺒﻮﻥ ﺍﳊﻴﻠﺔ ﻣﻬﺎﺭﺓ ﻧﻀﺎﻻ ﻻ ﻫﻮﺍﺩﺓ‬
‫ﻓﻴﻪ ﻣﻦ ﺃﺟﻞ ﻫﺪﻡ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺑﺎﻻﻓﺘﺮﺍﺀ ﻭﺍﻟﺘﺰﻭﻳﺮ ﻭﺍﻟﻜﺬﺏ‪.‬‬
‫ﰒ ﺍﻧﻈﺮﻭﺍ ﻣﺎ ﺃﺭﻭﻉ ﺟﻠﻮﺓ ﺍﻟﻘﺪﺭ‪ ،‬ﺇﺫ ﺇﻥ ﺗﻠﻚ ﺍﶈﺮﻛﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺟﺬﻭﺭ‬
‫ﺍﻟﺸﻌﺐ ﺍﳌﻌﻨﻮﻳﺔ ﻻ ﺯﺍﻟﺖ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻗﺪﻣﻴﻬﺎ ﻭﻣﺘﺎﻧﺘﻬﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺳﻘﻄﻮﺍ ﻭﻭﻟﻮﺍ‬
‫ﺍﻷﺩﺑﺎﺭ ﻫﻢ ﺃﻭﻟﺌﻚ!‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﻳﺴﺘﻴﻘﻆ ﻣﺮﺓ ﺃﺧﺮﻯ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺧﻂ ﺍﻟﻨﱯ ‪،‬‬
‫ﻳﺘﺮﱎ ﺑﺄﻧﺸﻮﺩﺓ ﺍﻟﺼﲑﻭﺭﺓ ﻭﺍﻟﺘﻮﺍﺟﺪ ﺍﳉﺪﻳﺪ ﻣﻊ ﺃﻧﺴﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻐﺾ‪ ،‬ﻛﺎﻟﺰﻧﺎﺑﻖ‬
‫ﺇﺫﺍ ﺍﻧﺒﺜﻘﺖ ﻣﻦ ﺍﻷﺭﺽ ﺭﻗﻌﺔ ﻓﺮﻗﻌﺔ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻮﻟﺖ ﻋﻠﻰ ﺍﻷﺭﺟﺎﺀ ﻧﺎﺣﻴﺔ ﻓﻨﺎﺣﻴﺔ‪.‬‬
‫ﳓﻦ ﺍﻟﻴﻮﻡ ﻧﺮﻯ ﺃﻧﻔﺴﻨﺎ ‪-‬ﻭﺇﻥ ﻛﺎﻥ ﺇﱃ ﺣ ٍﺪ ﻣﻌﲔ‪ -‬ﺃﻣﻀﻰ ﻋﺰﻣﹰﺎ ﻭﺃﺭﺻﻦ ﻗﺮﺍﺭﺍﹰ‪،‬‬
‫ﺇﺫ ﻧﺴﺘﻤﺪ ﻣﻦ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻻﻧﺸﺮﺍﺡ ﺍﳊﺎﺻﻞ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﺬﺍﺕ ﻭﺍﻟﻌﺜﻮﺭ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺭﺟﺎﺋﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺟﻬﺪ ﻭﳘﺔ‪ ،‬ﻭﻛﻞ ﻗﻄﺮﺓ ﺩﻣﻊ‪ ،‬ﺑﻌﺪ ﺍﻵﻥ ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﻗﺒﻞ‪ ،‬ﺷﻔﺎ ًﺀ ﳉﺮﻭﺣﻨﺎ ﺍﻟﱵ ﺑﺪﺕ ﻣﺴﺘﻌﺼﻴﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻭﺿﻴﺎ ًﺀ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ‬
‫ﺑﺪﺍ ﻣﻈﻠﻤﺎ ﰲ ﻋﻴﻮﻥ ﺍﻟﺒﻌﺾ ﻣﻨﺎ‪.‬‬
‫ﻭﺇﺫ ﻧﺪﺧﻞ ﺇﱃ ﻋﺘﺒﺎﺕ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻓﺈﻥ ﻣﺴﺘﻘﺒﻞ ﺑﻼﺩﻧﺎ‬
‫ﻭﺍﻟﺒﻼﺩ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺸﺆﻭﻧﻨﺎ ﻣﻨﻮﻁ ﺑﻌُﻘﺒﺎﻥ ﺟﻴﺶ ﺍﻟﻨﻮﺭ ﺫﺍﺕ ﺃﺟﻨﺤﺔ ﺍﻟﻀﻴﺎﺀ ﺍﻟﺬﻳﻦ‬
‫ُﻳ َﻌﺪّﻭﻥ ﳑﺜﻠﲔ ﺳﺎﻣﻘﲔ ﻟﻠﻌﻠﻢ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻷﺧﻼﻕ ﰲ ﺃﻳﺎﻣﻨﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻧﺬﺭ‬
‫ﺃﻛﺜﺮﻫﻢ ﻧﻔﺴﻪ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻭﺳﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﺮﺍﺋﺪﺓ ‪-‬ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺃﺻﻮﺍﺗﹰﺎ ﻣﻦ ﺍﻟﻨﻮﺭ ﻭﺃﻓﻜﺎﺭﹰﺍ ﻣﻦ ﺍﻟﻀﻴﺎﺀ ﺗﺼﻔﻲ ﺣﺴﺎﺏ ﺷﻌﺒﻨﺎ ﻣﻊ‬
‫ﺍﻟﻌﺼﺮ‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺭﻳﺎﺩﻬﺗﺎ ﰲ ﺍﻛﺘﺴﺎﺏ ﻗﻴﻤﻨﺎ ﺍﻟﺘﺎﺭﳜﻴﺔ ﳎﺪﺩﹰﺍ‪.‬‬
‫ﺇﻥ ﻗﻀﻴﺘﻨﺎ ﻭﻏﺎﻳﺘﻨﺎ ﰲ ﺍﻟﺼﲑﻭﺭﺓ ﻭﺍﻟﺘﻮﺍﺟﺪ ﻻ ﲤﺎﺱ ﳍﺎ ﻭﻻ ﺗﻼﻣﺲ ﻣﻊ ﺍﻟﻘﻮﺓ‬

‫‪١٠٧‬‬
‫ﺍﻟﻌﻤﻴﺎﺀ ﻣﻄﻠﻘﹰﺎ‪ .‬ﻓﻨﺤﻦ ﲟﻼﺣﻈﺘﻨﺎ ﳊﻜﻤﺔ ﻭﺟﻮﺩ ﺍﻟﻘﻮﺓ ﺍﳌﺴﺘﺴﻠﻤﺔ ﻟﻠﺤﻖ‪ ،‬ﻟﻨﺎ‬
‫ﻣﻔﻬﻮﻡ ﻹﺣﻘﺎﻕ ﺍﳊﻖ ﻳﺘﻔﻖ ﻣﻊ ﻓﻜﺮﻧﺎ ﺍﻟﺬﺍﰐ ﺍﻟﺮﺣﺐ‪ ،‬ﻭﻣﺘﻠﻘﻴﺎﺗﻨﺎ ﺍﻟﻔﻨﻴﺔ ﺍﻷَﻧﻔﺲ‬
‫ﻣﻦ ﺍﻟﻨﻔﻴﺲ‪ ،‬ﻭﺗﺪﻗﻴﻘﻨﺎ ﺍﻷﺩﻕ ﺍﻟﺬﻱ ﻳﺸﻄﺮ ﺍﻟﺸﻌﺮﺓ ﺃﺭﺑﻌﲔ ﺷﻄﺮﺍ‪ .‬ﻫﺬﺍ ﺇﱃ‬
‫ﺟﺎﻧﺐ ﺍﺣﺘﺮﺍﻣﻨﺎ ﻟﻀﺮﻭﺭﺓ ﺍﻟﺘﻜﻨﻴﻚ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪ ،‬ﻭﺃﻟﺰﻣﻴﺔ ﺍﻟﺼﻨﺎﻋﺔ ﻭﻋﺎﺟﻠﻴﺘﻬﺎ‪،‬‬
‫ﻭﻋﻠﻮ ﻗﻴﻤﺔ ﺍﻟﻌﻠﻢ ﻓﻮﻕ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺇﳝﺎﻧﻨﺎ ﺑﺎﻷﳘﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻟﺘﻐﺬﻳﺔ ﻭﻃﻨﻨﺎ ﺑﻜﻞ ﺫﻟﻚ‪،‬‬
‫ﻭﺑﻀﺮﻭﺭﺓ ﲢﻔﻴﺰﻩ ﻭﺇﻋﺎﻧﺘﻪ ﰲ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺍﻟﺼﻌﺒﺔ‪ .‬ﻭﻟﺬﻟﻚ ﳓﻦ ﺍﻟﻴﻮﻡ ﰲ ﺃﻣﺲ‬
‫ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﺮﺷﺪﻳﻦ ﺫﻭﻱ ﺃﺩﻣﻐﺔ ﻣﺘﺄﻫﻠﺔ ﻭﺃﻓﻜﺎﺭ ﺭﺣﻴﺒﺔ ﻭﺁﻓﺎﻕ ﻭﺍﺳﻌﺔ‪ ،‬ﻳﻘﻴﻤﻮﻥ‬
‫ﻫﺬﻩ ﺍﳌﻮﺍﺯﻧﺎﺕ ﻹﻧﺴﺎﻧﻨﺎ‪ ،‬ﻭﻳﺮﺗﻘﻮﻥ ﺑﺸﻌﺒﻨﺎ ﺇﱃ ﺫﺭﻯ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﻳﻘﻮﺩﻭﻧﻨﺎ ﺇﱃ‬
‫ﺟﺬﻭﺭ ﻣﻌﻨﻮﻳﺎﺗﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﻳﻄﻠﻘﻮﻥ ﺃﺭﻭﺍﺣﻨﺎ ﺍﳌﺸﺘﺎﻗﺔ ﺇﱃ ﺍﳌﻌﺎﱄ ﳓﻮ ﺍﻟﻼﻬﻧﺎﻳﺔ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﲝﺎﺟﺔ ﺇﱃ ﺃﺑﻄﺎﻝ ﺷﺠﻌﺎﻥ ﻣﻦ ﺣﻮﺍﺭﻳﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺧﻼﻕ‬
‫ﻭﺍﻟﻔﻀﻴﻠﺔ ﺍﶈﺼﻨﲔ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻷﻣﻞ‪ ،‬ﺍﻟﻄﺎﻓﺤﲔ ﺑﺎﻟﻌﺸﻖ ﻭﺍﳊﻤﺎﺱ‪ ،‬ﺍﳌﻨﺴﻠﺨﲔ‬
‫ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺣﺎﺟﺘﻪ ﺇﱃ‬
‫ﺍﻷﺣﺰﺍﺏ ﻭﺍﻟﺘﻌﺼﺐ ﺍﳊﺰﰊ‪ .‬ﻭﺇﱃ ﺣﲔ ﺍﻟﺘﻘﺎﺋﻨﺎ ﻬﺑﻢ ﻭﺍﺳﺘﺴﻼﻣﻨﺎ ﳍﻢ‪ ،‬ﺃﻇﻦ ﺃﻥ‬
‫ﻏﺮﺑﺘﻨﺎ ﻭﺃﺳﺮﻧﺎ ﺍﳌﺘﻤﺎﺯﺟﲔ ﺳﻴﺴﺘﻤﺮﺍﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺸﻜﻞ ﻧﺴﱯ‪ .‬ﺃﺩﻋﻮ ﺍﻟﺮﲪﻦ‬
‫ﳋﻀْﺮ"‪،‬‬‫ﺍﻟﺬﻱ ﻻ ﻬﻧﺎﻳﺔ ﻟﺮﲪﺘﻪ ﺃﻥ ﻳﻐﻴﺜﻨﺎ ﺑﺄﻭﻟﺌﻚ ﺍﳋﺎﻟﺪﻳﻦ ﺍﻟﻨﺎﻫﻠﲔ ﻣﻦ ﻣﻨﺎﺑﻊ "ﺍ ِ‬
‫ﺍﳊﺎﻣﻠﲔ ﻛﺆﻭﺱ ﺍﳊﻴﺎﺓ ﻟﻨﺎ ﰲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻭﺟﺪﻧﺎ ﺍﻟﺴﻠﻮﺍﻥ ﺑﺄﹶﻣﺎﺭﺍﻬﺗﻢ‬
‫ﻭﻋﻼﻣﺎﻬﺗﻢ ﺍﻟﺒﺎﺩﻳﺔ ﰲ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﳓﻦ ﻧﺘﺮﻗﺒﻬﺎ ﻣﻨﺬ ﺳﻨﲔ‪.‬‬

‫‪١٠٨‬‬
 ‫ﺍﻷﺟﻴﺎﻝ ﺍﳌﺜﺎﻟﻴﺔ‬

‫ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﳌﻄﻠﺔ ﻋﻠﻰ ﺃﻳﺎﻡ ﺍﳊﺒﻮﺭ‪ ،‬ﺇﺫ ﻳﺴﺘﻨﺸﻖ ﻓﺠﺮﻫﺎ ﺃﻧﻔﺎﺱ ﺍﻟﻌﻴﺪ‪،‬‬
‫ﳒﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﻧﻮﺑﺎﺕ ﻣﺮﺽ ﻭﻣﻌﻀﻼﺕ ﺗﺒﺪﻭ ﻣﺴﺘﻌﺼﻴﺔ ﻋﻠﻰ ﺍﳊﻞ‪ .‬ﻭﺇﻥ ﺍﻟﻌﻠﻞ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻷﻣﺮﺍﺽ "ﺍﳌﹼﻠﻴّﺔ" ﻭﺍﻵﻓﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﻣﺎ ﻳﺸﺒﻪ ﻫﺬﻩ ﺍﻷﺯﻣﺎﺕ‬
‫ﺍﻟﱵ ﺗﺴﺘﺸﺮﻱ ﰲ ﺟﺴﺪ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‪ ،‬ﻻ ﺗﻌﺎﰿ ﺑﺘﺪﺍﺑﲑ ﻳﻮﻣﻴﺔ ﻗﺼﲑﺓ ﺍﻟﺒﺎﻉ‪ .‬ﻓﺈﻥ‬
‫ﻣﻌﺎﳉﺔ ﺃﺯﻣﺎﺕ ﻭﺍﺳﻌﺔ ﺍﻵﺛﺎﺭ ﻛﻬﺬﻩ‪ ،‬ﻣﻨﻮﻁ ﺑﺸﻴﻮﻉ ﺍﻟﺒﺼﲑﺓ ﻭﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ‬
‫ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ .‬ﻭﻋﻠﻰ ﻧﻘﻴﺾ ﺫﻟﻚ‪ :‬ﺍﻻﺷﺘﻐﺎﻝ ﲟﻌﺎﳉﺘﻬﺎ ﺑﺴﻴﺎﺳﺎﺕ ﺍﳌﻨﺎﻭﺭﺓ ﺍﻟﻴﻮﻣﻴﺔ‬
‫ﺍﻟﱵ ﻻ ﻏﺎﻳﺔ ﳍﺎ ﻭﻻ ﺃﻓﻖ ﻓﻴﻬﺎ‪ ،‬ﻟﻴﺲ ﺇﻻ ﻫﺪﺭﹰﺍ ﻟﻠﺰﻣﻦ‪ .‬ﻭﻧﻌﻠﻢ ﻣﻦ ﺃﻣﺴﻨﺎ ﻭﻳﻮﻣﻨﺎ‬
‫ﺃﻥ ﺭﺟﺎﻝ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ ﻭﺍﻟﺒﺼﲑﺓ ﻗﺪ ﺣﻠﹼﻮﺍ ُﻋﻘﹶﺪ ﺃﻋﺼﻰ ﺍﳌﻌﻀﻼﺕ ﻭﺍﻷﺯﻣﺎﺕ‬
‫ﺑﻴﺴ ٍﺮ ﻻ ﻳﺴﺘﻮﻋﺒﻪ ﺧﻴﺎﻟﻨﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﻌﺔ ﺁﻓﺎﻗﻬﻢ ﻭﻋﻠﻮ ﳘﻤﻬﻢ‪ ،‬ﻭﺑﺘﺤﺮﻳﻚ ﻗﺴﻢ‬
‫ﻣﻦ ﻣﺼﺎﺩﺭ ﻗﻮﺓ ﺍﻟﻴﻮﻡ ﳊﺴﺎﺏ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﺣﺴﺒﻨﺎ ﺗﺪﺍﺑﲑﻫﻢ ﺍﻟﻔﺬﺓ ﻓﻮﻕ‬
‫ﺸﺪَﻩ ﻣﻨﻬﺎ‪ .‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻣﺎ ﻗﺎﻣﻮﺍ ﺑﻪ ﻫﻮ ﻣﺎ ﻳﻘﻮﻡ‬
‫ﻗﺪﺭﺓ ﺍﻟﺒﺸﺮ ﻭﺃﺻﺎﺑﻨﺎ ﺍﻟﺪﻫﺶ ﻭﺍﻟ َ‬
‫ﺑﻪ ﻛﻞ ﻣﻮﻓﻖ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ...‬ﺃﻻ ﻭﻫﻮ ﺍﺳﺘﻨﻔﺎﺩ ﻛﻞ ﺍﻟﻄﺎﻗﺎﺕ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﱵ‬
‫ﻭﻫﺒﻬﺎ ﳍﻢ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﺑﺄﺣﺴﻦ ﻭﺟﻪ ﻣﻔﻴﺪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺃﻭﻟﺌﻚ ﻳﻨﺸﻐﻠﻮﻥ ﲝﺴﺎﺏ ﺍﻟﻐﺪ ﻣﻊ ﺍﻟﻴﻮﻡ ﻗﻴﺎﻣﹰﺎ ﻭﻗﻌﻮﺩﺍﹰ‪ ،‬ﻭﻳﺴﺘﻌﻤﻠﻮﻥ‬
‫ﺍﻹﻣﻜﺎﻧﺎﺕ ﻭﺍﳊﺮﻛﻴﺎﺕ ﺍﳊﺎﺿﺮﺓ ﺃﺣﺠﺎﺭﹰﺍ ﻹﻧﺸﺎﺀ ﺍﳉﺴﻮﺭ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺍﻟﻐﺪ‪،‬‬
‫ﻭﳚﺪﻭﻥ ﰲ ﺣﻨﺎﺟﺮﻫﻢ ﻏﺼﺺ َﻧﻘﹾﻞ ﺍﻷﻳـﺎﻡ ﺍﳊﺎﺿﺮﺓ ﺇﱃ ﺍﻷﻳـﺎﻡ ﺍﻟﻘﺎﺑﻠﺔ‪...‬‬
‫ﻳﺒﺘﻠﻌﻮﻥ ﺣﺴﺎﺑﺎﺕ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﻏﺼﺔ ﺑﻌﺪ ﻏﺼﺔ‪ ،‬ﻷﻥ ﺣﻞ ﻋﻘﺪﺓ ﺍﳌﻌﻀﻠﺔ ﻣﺮﺗﺒﻂ‬
‫ﺑﺘﺠﺎﻭﺯ ﺍﻟﺰﻣﻦ ﺍﳊﺎﺿﺮ‪ ،‬ﺑﻞ ﺑﺎﻟﺘﺤﺮﺭ ﻣﻦ ﻗﻴﻮﺩ ﺍﻟﺰﻣﺎﻥ‪ ...‬ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻨﻈﺮ ﺇﱃ‬
‫ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﻟﻘﺎﺑﻞ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﲢﻠﻴﻠﻪ ﻭﺗﻘﻮﳝﻪ‪ ،‬ﺑﺎﻟﺼﻔﺎﺀ ﻭﺍﻟﻨﻘﺎﺀ ﻧﻔﺴﻪ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﺍﻟﺮﺣﻴﺐ ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﺣﺘﻀﺎﻥ ﺍﻟﻐﺪ ﻣﻨﺬ ﺍﻵﻥ‪ ،‬ﻭﻓﻬﻢ ﳏﺘﻮﻯ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺭﻭﺣﹰﺎ ﻭﻣﻌﲎ‪َ ،‬ﺳﻤّﻪ ﺇﻥ ﺷﺌﺖ "ﻣﺜﺎﻟﻴﺔ"‪ .‬ﻟﻜﻦ ﻻ ﻳُﺘﺼﻮﺭ ﺃﻥ ﻳﺘﻐﻠﺐ ﻣﻦ ﻻ ﺗﺘﺴﻊ‬

‫‪١٠٩‬‬
‫ﺁﻓﺎﻗﻪ ﻫﺬﺍ ﺍﻻﺗﺴﺎﻉ ﻋﻠﻰ ﻣﻌﻀﻼﺕ ﻭﻣﺸﺎﻛﻞ ﻛﻬﺬﻩ‪ ،‬ﻭﻻ ﺃﻥ َﻳﻌِﺪﻧﺎ ﺑﺸﻲﺀ ﺫﻱ‬
‫ﺑﺎﻝ ﺑﺎﺳﻢ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﺇﻥ ﺍﻟﻔﺨﺎﻣﺔ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﳊﻴﺎﺓ ﺍﻟﺼﺎﺧﺒﺔ ﻟﻔﺮﻋﻮﻥ ﻭﳕﺮﻭﺩ‬
‫ﻭﻧﺎﺑﻠﻴﻮﻥ ﻭﻗﻴﺼﺮ ﻭﺃﻣﺜﺎﳍﻢ‪ ،‬ﱂ ﺗﻘﺪﻡ ﺷﻴﺌﹰﺎ ﺑﺎﺳﻢ ﺍﳌﺴﺘﻘﺒﻞ ‪-‬ﻣﻬﻤﺎ ﻛﱪﺕ ﺃﻋﻤﺎﳍﻢ‬
‫ﰲ ﻋﻴﻮﻥ ﻗﻮﻡ ﳛﺴﻨﻮﻥ ﺍﻟﻈﻦ ﺑﻼ ﲤﺤﻴﺺ‪ -‬ﺑﻞ ﳏﺎﻝ ﺫﻟﻚ‪ ،‬ﻷﻬﻧﻢ ﻭﺿﻌﻮﺍ ﺍﳊﻖ‬
‫ﲢﺖ ﺇﻣﺮﺓ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺷﺪﻭﺍ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺣﻮﻝ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻭﻗﻀﻮﺍ ﺃﻋﻤﺎﺭﻫﻢ‬
‫ﻋﺒﻴﺪﹰﺍ ﻟﻠﻨﻔﺴﺎﻧﻴﺔ ﻋﺒﻮﺩﻳﺔ ﻻ ﺗﺮﺗﻀﻲ ﻋﺘﻘﺎ‪.‬‬
‫ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻷﻧﺎﺿﻮﻝ ﻭﻃﻨﺎﹰ‪ ،‬ﻭﺍﺑﺘﺪﺍ ًﺀ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪،‬‬
‫ﺧﻠﻔﻮﺍ ﺁﺛﺎﺭﹰﺍ ﲡﺘﺎﺯ ﺑﺎﻋﺘﺒﺎﺭ ﻧﺘﺎﺋﺠﻬﺎ ﺍﻟ ﱡﺪﻧَﻰ ﻟﺘﺼﻞ ﺇﱃ ﺍﻟﻌﻘﱮ ﻭﺗﺘﺤﺪﻯ ﺍﻟﻌﺼﻮﺭ‪،‬‬
‫ﰲ ﻧﻈﺮ ﺍﻟﺬﻳﻦ ﻻ ﻳﻨﺨﺪﻋﻮﻥ ﺑﺎﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺍﳌﺆﻗﺖ‪ .‬ﻧﻌﻢ‪ ،‬ﻋﺎﺵ ﻫﺆﻻﺀ‬
‫ﻋﻤﺮﹰﺍ ﺯﺍﺧﺮﹰﺍ ﰒ ﺭﺣﻠﻮﺍ‪ ،‬ﻭﻟﻜﻦ ﻟﻦ ﻳﻐﺎﺩﺭﻭﺍ ﺍﻟﺼﺪﻭﺭ ﺍﻟﱵ ﳛﻴﻮﻥ ﻓﻴﻬﺎ ﺑﺬﻛﺮﻯ‬
‫ﻣﺂﺛﺮﻫﻢ ﺍﳉﻤﻴﻠﺔ‪ .‬ﻭﻣﺎ ﺯﺍﻟﺖ ﺃﺭﺟﺎﺀ ﺑﻼﺩﻧﺎ ﺗﻌﺒﻖ ﺑﺮﻭﺡ ﻭﻣﻌﺎﱐ ﺁﻟﺐ ﺃﺭﺳﻼﻥ‬
‫ﻭﻣﻠﻚ ﺷﺎﻩ ﻭﺍﻟﻐﺎﺯﻱ ﻋﺜﻤﺎﻥ ﻭﺍﻟﻔﺎﺗﺢ‪ ،‬ﻭﺗﺴﻴﻞ ﺍﻵﻣﺎﻝ ﻭﺍﻟﺒﺸﺮﻯ ﻣﻦ ﻏﺎﻳﺎﺕ‬
‫ﺧﻴﺎﳍﻢ ﻭﺃﻣﻠﻬﻢ ﺇﱃ ﺃﺭﻭﺍﺣﻨﺎ‪.‬‬
‫ﻟﻘﺪ ﺳﺤﻖ ﺍﻟﻘﻴﺼﺮ "ﻋﻘﻴﺪﺓ ﺭﻭﻣﺎ" ﻣﻦ ﺃﺟﻞ ﻫﻮﺍﻩ ﻭﺭﻏﺒﺘﻪ‪ ،‬ﻭﺣﺒﺲ ﻧﺎﺑﻠﻴﻮﻥ‬
‫ﺁﻣﺎﻝ ﻓﺮﻧﺴﺎ ﺍﻟﻜﱪﻯ ﰲ ﺷِﺒﺎﻙ ﺃﻃﻤﺎﻋﻪ‪ ،‬ﻓﻘﺘﻠﻬﺎ‪ ،‬ﻭﺍﻓﺘﺮﺱ ﻫﺘﻠﺮ ﺃﺣﻼﻡ ﺃﳌﺎﻧﻴﺎ ﺍﻟﻜﱪﻯ‬
‫ﲟﻐﺎﻣﺮﺍﺗﻪ‪ ،‬ﻓﻘﻀﻰ ﻋﻠﻴﻬﺎ ﺑﺎﳌﻮﺕ‪ .‬ﻟﻜﻦ ﻓﻜﺮ ﻫﺬﻩ "ﺍﳌﻠﹼﺔ" ﺍﳌﺘﻔﺘ َﺢ ﻋﻠﻰ ﺍﻟﺪﳝﻮﻣﺔ‬
‫ﺼ ﹶﻔ ﹶﺔ ﺑُﻄﻮﻻﺗُﻪ ﺑﺎﻟﺘﻜﺎﻣﻞ ﻭﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ‪ ،‬ﺑﻘﻲ ﻣﺼﺎﻧﹰﺎ ﻣﻦ ﻛﻞ‬ ‫ﻭﺍﻟﺘﻤﺎﺩﻱ‪ ،‬ﻭﺍﳌّﺘ ِ‬
‫ﺇﺳﻔﺎﻑ‪ ،‬ﻭﻣﻌﺰﺯﹰﺍ ﻛﺮﺍﻳﺔ ﺗﻔﺪﻯ ﺑﺎﻷﺭﻭﺍﺡ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺍﻻﻧﺘﺼﺎﺭ ﺃﻭ ﺍﻻﻧﻘﻬﺎﺭ‪ .‬ﺍﻟﻔﺎﺗﺢ‬
‫ﺍﺟﺘﺎﺡ ﺍﺳﺘﺎﻧﺒﻮﻝ ﲢﺖ ﺗﻠﻚ ﺍﻟﺮﺍﻳﺔ ﻭ َﺩﻭّﻯ ﺻﺮﺧﺔ ﰲ ﺁﻓﺎﻕ ﺍﻟﻐﺮﺏ‪ ...‬ﻭﺃ ﹼﻥ ﺃﻧﻴﻨﹰﺎ‪.‬‬
‫ﻭﺍﻟﻘﺎﻧﻮﱐ ﺭﺣﻞ ﺇﱃ "ﺍﻷﺑﻌﺎﺩ" ﻣﺎﻟﺌﹰﺎ ﻋﻴﻨﻴﻪ ﻣﻦ ﺧﻔﻘﺎﺕ ﺫﻟﻚ ﺍﻟﻠﻮﺍﺀ ﺍﻟﻮﺍﺭﻑ ﻋﻠﻰ‬
‫ﺳﻔﻮﺡ ﺍﻟﻐﺮﺏ‪ .‬ﻭﺃﺑﻄﺎﻝ "ﺟﻨﺎﻕ ﻗﻠﻌﺔ" ﻛﺘﺒﻮﺍ ﺑﺪﻣﺎﺋﻬﻢ ﻣﻠﺤﻤﺔ ﻣﺜﻞ ﻣﻠﺤﻤﺔ "ﺑﺪﺭ"‬
‫ﺑﺎﲰﻪ‪ ،‬ﻭﻭﻓﹼﻰ ﺍﺑﻦ ﺍﻷﻧﺎﺿﻮﻝ َﺩﻳْﻦ ﺍﻟﻮﻓﺎﺀ ﺍﻷﺧﲑ ﻟﻪ‪ ،‬ﻭﻫﻮ ﳏﺎﺻﺮ ﺑﺄﻟﻒ ﻗﺤﻂ‬
‫)‪(١‬‬
‫ﻭﻗﺤﻂ‪ ،‬ﹶﻓ َﺰﹶﺃ َﺭ ﻛﺮﺓ ﺃﺧﺮﻯ ﺯﺋﲑ ﻗﻠﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺍﺠﻤﻟﻴﺪ‪" :‬ﺃﺑﺪﻳﺔ ﺍﳌﺪﺓ!‪"..‬‬

‫)‪ (١‬ﻳﻮﻣﺊ ﺍﳌﺆﻟﻒ ﺑـ"ﺃﺑﺪﻳﺔ ﺍﳌﺪﺓ" ﺇﱃ ﻣﻌﺎﻥ ﺛﺮﺓ ﻣﻜﻨﻮﻧﺔ ﺃﻭ ﻇﺎﻫﺮﺓ‪ ،‬ﺫﺍﺕ ﺃﺑﻌﺎﺩ ﻋﺪﻳﺪﺓ‪ .‬ﻭﻟﻌﻠﻨﺎ ﻧﻔﻴﺪ ﰲ ﺇﻳـﻀﺎﺡ‬

‫‪١١٠‬‬
‫َﻳْﺒﻠﹸﻎﹸ ﺍﻟﻔﻜ ُﺮ ﻋﻠﻰ ﻳﺪ ﺭﺟـﻞ ﺍﻟﻔﻜﺮ ﻣﻘﺎﻣﹰﺎ ﻓﻮﻕ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻭﻳﺼﲑ ﺳﺤﺮﹰﺍ‬
‫ﻼ‬
‫ﻟﻠﻈﻔﺮ ﺑﻌﺪ ﺍﻟﻈﻔﺮ‪ ،‬ﻭﻟﻠﻨﺠﺎﺡ ﺑﻌﺪ ﺍﻟﻨﺠﺎﺡ‪ .‬ﻓـﺈﻥ ﱂ ﻳﻜﻦ ﳑﺜﻠﻮ ﺍﻟﻔﻜﺮ ﺃﻫ ﹰ‬
‫ﳊﻤﻠﻪ‪ ،‬ﻓَﻴْﺒﻌُﺪ ﺫﻟﻚ ﺍﻟﻔﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﺭﺍﻳـﺔ‪ ،‬ﻭﻳﻐﺪﻭ ﺭﻣﺰﹰﺍ ﺻﻐﲑﹰﺍ ﳚﻤﻊ ﺣﻮﻟﻪ‬
‫ﺕ ﺍﳌﻄﺎﻣﻊ ﺍﻟﺪﻧﻴﺌﺔ‪ .‬ﺇﻥ ﺭﻣﻮﺯﹰﺍ ﺻﻐﲑﺓ ﻛﻬﺬﻩ ﻗﺪ ﲡﻤﻊ ﺣﻮﳍﺎ‬ ‫ﻑ ﺻﻴﺤﺎ ِ‬ ‫ﺳﻔﺴﺎ َ‬
‫ﺃﻭﻻﺩ ﺍﻷﺯﻗﺔ ﻭﺗﻘﻮﺩﻫﻢ ﺇﱃ ﺃﻫﺪﺍﻑ ﻭﻏﺎﻳﺎﺕ ﻣﻦ ﹸﻟﻌَﺐ‪ .‬ﻟﻜﻨﻬﺎ ﻟﻦ ﺗﺮﻭِﻱ ﻏﻠﻴﻞ‬
‫ﺍﳌﺸﺎﻋﺮ ﰲ ﺃﻋﻤﺎﻕ ﺷﻌﺒﻨﺎ‪.‬‬
‫ﺇﻥ ﺭﺟﻞ ﺍﻟﻔﻜﺮ ﺑﻄﻞ ﻟﻠﺤﺐ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ .‬ﻓﻬﻮ ﳛﺐ ﺍﷲ ﺣﺒﹰﺎ ﻛﺤﺐ‬
‫ﳎﻨﻮﻥ‪ ،‬ﻓﻴﺤﺲ ﰲ ﻇﻞ ﺃﺟﻨﺤﺔ ﺍﳊﺐ ﻫﺬﺍ ﺑﻮﺷﺎﺋﺞ ﻭﺛﻴﻘﺔ ﺗﺮﺑﻄﻪ ﻣﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ‪.‬‬
‫ﻓﻴﺤﻀﻦ ﺑﺸﻔﻘﺔ ﻛﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ‪ ...‬ﻭﻳﻀﻢ ﺇﱃ ﺻﺪﺭﻩ ﺇﻧﺴﺎﻥ ﺍﻟﻮﻃﻦ‬
‫ﲝﺐ ﻳﺒﻠﻎ ﺣـﺪ ﺍﻟﻌﺸﻖ‪ ...‬ﻭﻳﺪﺍﻋﺐ ﻭﻳﺸﻢ ﺍﻷﻃﻔﺎﻝ ﻛﱪﺍﻋﻢ ﻟﻠﻤﺴﺘﻘﺒﻞ‪...‬‬
‫ﻭﻳﻨﻔﺚ ﰲ ﺍﻟﺸﺒﺎﺏ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺇﻧﺴﺎﻥ ﻣﺜﺎﱄ‪ ،‬ﺇﺫ ﻳﺒﺎﺭﻳﻬﻢ ﰲ ﺑﻠﻮﻍ ﺍﳌﻘﺎﺻﺪ‬
‫ﻼ‬
‫ﺍﻟﺴﺎﻣﻴﺔ‪ ...‬ﻭﻳُﺸﺮّﻑ ﺍﻟﺸـﻴﺐ ﺑﺄﺧﻠﺺ ﺍﻟﺘﻮﻗﲑ ﻭﺍﻻﺣﺘﺮﺍﻡ‪ ...‬ﻭﻳﻔﺘﺢ ﺳﺒﻴ ﹰ‬
‫ﻟﻠﺤﻮﺍﺭ ﻣﻊ ﺍﳉﻤﻴﻊ‪ ...‬ﻭﻳﻘﺎﺭﺏ ﺑﲔ ﺷﺮﺍﺋﺢ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺨﺘﻠﻔﺔ ﲟ ّﺪ ﺟﺴﻮ ٍﺭ ﻣﺒﺘﻜﺮ ٍﺓ‬
‫ﻓﻮﻕ ﺍﳌﻬﺎﻭﻱ ﺍﻟﺴﺤﻴﻘﺔ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻳﻀﻄﺮﻡ ﺣﺮﹰﺍ ﻣﻦ ﺃﺟﻞ ﺍﳌﻼﺀﻣﺔ ﺍﻟﺘﺎﻣﺔ‬
‫ﺑﲔ ﺍﻟﺸﺮﺍﺋﺢ ﺍﳌﺘﻮﺍﻓﻘﺔ ﻧﺴﺒﻴﹰﺎ‪.‬‬
‫ﻭﺭﺟﻞ ﺍﻟﻔﻜﺮ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻫـﻮ ﻣﻦ ﺃﻫﻞ ﺍﳊﻜﻤﺔ ﺃﻳﻀﹰﺎ‪ .‬ﻓﻬﻮ ﻣﻦ ﻭﺟﻬ ٍﺔ‬
‫ﻳﺴﺘﻮﻋﺐ ﻛﻞ ﺷﻲﺀ ﺑﺪﻧﻴﺎ ﻋﻘﻠﻪ ﺍﶈﻴﻄﺔ ﺳﺎﺋﺤﹰﺎ ﻭﻣﺴﺘﻄﻠﻌﺎ‪ ،‬ﻭﻣﻦ ﻭﺟﻬﺔ ﺃﺧﺮﻯ‪:‬‬
‫ﻳﺰﻥ ﻛﻞ ﺷﻲﺀ ﲟﻮﺍﺯﻳﻦ ﺍﻟﻘﻠﺐ ﺍﳌﻘﺪﱢﺭﺓ ﺣﻖ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﳝﺮﺭﻫﺎ ﻋﱪ ﻣﻘﺎﻳﻴﺲ‬
‫ﺍﶈﺎﺳﺒﺔ ﻭﺍﳌﺮﺍﻗﺒﺔ‪ ،‬ﻭﻳﻌﺠﻨﻬﺎ ﰲ ﻣﻌﺠﻨﺔ ﺍﶈﺎﻛﻤﺔ‪ ،‬ﻭﻳﺼﻮﺭﻫﺎ‪ ،‬ﻭﻳﻘﺎﺭﻥ ﰲ ﻛﻞ‬
‫ﻭﻗﺖ ﺑﲔ ﺿﻴﺎﺀ ﺍﻟﻌﻘﻞ ﻭﻧﻮﺭ ﺍﻟﻘﻠﺐ ﻛﻔﺮﺳﻲ ﺭﻫﺎﻥ ﰲ ﺍﳌﻀﻤﺎﺭ‪.‬‬

‫ﺑُﻌﺪ ﻣﻦ ﺍﻷﺑﻌﺎﺩ ﺇﻥ ﻧﺒﻬﻨﺎ ﺇﱃ ﺃﻥ ﺩﻭﻝ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻈﻤﻰ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺎﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﻧﻌﺘﺖ ﺑﺪﻭﺍﻡ ﺍﻟﻌﺰ ﻭﺍﻟﺴﻌﺪ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺗﻨﻌﺖ ﺑﺎﻟﺪﻭﻟﺔ "ﺍﻟ َﻌِﻠﻴّﺔ ﺍﻷﺑﺪﻳﺔ ﺍﳌﺪﺓ"‪ .‬ﻓﻬﻨﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒُﻌﺪ‪ ،‬ﺯﻳﺎﺩﺓ‬
‫ﻋﻠﻰ ﺇﳝﺎﺀﺍﺕ ﺃﺧﺮﻯ ﻣﺜﻞ ﺃﻥ ﺍﻷﻣﻞ ﰲ ﺍﻟﻨﻬﻀﺔ ﱂ ﻳﻨﻔﹶﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﺪﻳﻦ ﺧﺎﻟﺪ‪ ،‬ﻭﺃﻥ ﻃﺒﻊ ﺍﻟﻔﺪﺍﺀ ﻟﻦ ﻳﻨﻘﻄﻊ‪ ،‬ﻭﻟﻌـﻞ‬
‫ﺍﻟﻨﻬﻮﺽ ﻳﺒﺪﺃ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪" .‬ﻭﺟﻨﺎﻕ ﻗﻠﻌﺔ" ﻣﻮﺿﻊ ﺷﻬﺪ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ ﺍﻟﺸﻬﲑﺓ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺳﻄﺮ ﻓﻴﻬﺎ ﺍﳉﻴﺶ‬
‫ﺍﻟﻌﺜﻤﺎﱐ ﻣﻼﺣﻢ ﻓﺬﺓ ﻭﺭﺩ ﺟﻴﺶ ﺍﳊﻠﻔﺎﺀ ﻋﻠﻰ ﺃﻋﻘﺎﺑﻪ ﰲ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺫﻟﻚ ﻛـﺎﻥ ﰲ ‪ ١٨‬ﻣـﺎﺭﺱ‬
‫‪) .١٩١٥‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١١١‬‬
‫ﻭﺭﺟﻞ ﺍﻟﻔﻜﺮ ﺃﳕﻮﺫﺝ ﻟﻠﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﺇﺯﺍﺀ ﳎﺘﻤﻌﻪ‪ .‬ﻳﻀﺤﻲ ﺑﻜﻞ ﻣﺎ‬
‫ﻭﻫﺒﻪ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻏﲑ ﺗﻠﻜﺆ ﻭﺗﺬﺑﺬﺏ‪ ،‬ﰲ ﺳﺒﻴﻞ ﺃﻫﺪﺍﻓﻪ ﻭﺃﻭﻝ ﺃﻫﺪﺍﻓﻪ ﻛﺴﺐ‬
‫ﺭﺿﺎﺀ ﺍﷲ‪ ...‬ﻭﻻ ﳜﺎﻑ ﻭﻻ ﳜﺸﻰ ﻣﻦ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﻬﺐ ﻗﻠﺒﻪ ﺇﻻ ﷲ ﻭﺣﺪﻩ‪...‬‬
‫ﻭﻻ ﻳﺒﺎﱄ ﺑﺮﻏﺐ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻻ ﺑﻘﻠﻖ ﻣﻦ ﺷﻘﺎﺀ‪ .‬ﻷﻧﻪ ﺑﻄﻞ ﺃﺳﻄﻮﺭﻱ ﻟﻠﻤﻌﲎ‬
‫ﺇﱃ ﺩﺭﺟﺔ ﻻ ﻳﺄﺑﻪ ﻓﻴﻬﺎ ﺑﺎﻻﺣﺘﺮﺍﻕ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻓﻜﺮﻩ ﻭﻭﻃﻨﻪ ﺳﺎﻣﻘﹰﺎ‬
‫ﻭﻋﺎﻟﻴﺎ‪.‬‬
‫ﻭﺭﺟﻞ ﺍﻟﻔﻜﺮ ﺍﻟﺮﺍﻗﻲ ﻳﺴﺘﺸﻌﺮ ﺍﻟﺘﻮﻗﲑ ﻟﻠﻘﻴﻢ ﺍﻟﱵ ﻭﻫﺐ ﳍﺎ ﻗﻠﺒﻪ ﺍﺳﺘﺸﻌﺎﺭﹰﺍ‬
‫ﻋﻤﻴﻘﹰﺎ ﻛﻌﻤﻖ ﺍﳌﺮﺍﻗﺒﺔ‪ ،‬ﻭﳝﺎﺭﺳﻪ ﺑﻨﺸﻮﺓ ﻛﻨﺸﻮﺓ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻳﻌﻴﺶ ﺩﺍﺋﻤﹰﺎ ﺭﺟﻞ‬
‫ﻋﺸﻖ ﻭﲪﺎﺱ ﻻ ﻳﻔﺘﺮﺍﻥ‪ .‬ﻭﻳﻌﻠﻢ ﻛﻴﻒ ﻳﻀﺤﻲ ﰲ ﺳﺒﻴﻞ ﻓﻜﺮﻩ ﺑﺎﻟﻨﻔﺲ‬
‫ﻭﺍﳊﺒﻴﺐ‪ ،‬ﻭﺍﳌﺎﻝ ﻭﺍﳉﺎﻩ‪ ،‬ﻭﺍﻷﻫﻞ ﻭﺍﻟﻌﻴﺎﻝ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﻭﺍﻟﻐﺪ‪ ،‬ﰲ ﺁﻥ ﻛﻠﻤﺢ ﺍﻟﺒﺼﺮ‬
‫ﻭﻣﻦ ﻏﲑ ﺗﻮﺍﻥ‪ ،‬ﻭﻳﺮﺟﺢ ﺩﺍﺋﻤﹰﺎ ﻭﺟﻬﺔ ﻓﻜﺮﻩ ﺍﻟﺴﺎﻣﻲ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ‬
‫ﺑﺘﺪﻗﻴ ٍﻖ ﻳﺸﻄﺮ ﺍﻟﺸﻌﺮﺓ ﺃﺭﺑﻌﲔ ﺷﻄﺮﹰﺍ‪ .‬ﻭﻫﻮ ﺣﺎﻛﻢ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﳏﻜﻮﻡ ﺑﻴﺪ‬
‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻏﲑ ﻣﺒﺎ ٍﻝ ﺑﺎﳌﻘﺎﻡ ﻭﺍﳌﻨﺼﺐ‪ ،‬ﻭﺧﺎﺋﺾ ﰲ ﻛﻔﺎﺡ ﻣﺴﺘﻤﺮ ﰲ ﺃﻋﻤﺎﻕ‬
‫ﻗﻠﺒﻪ ﺑﻠﻄﺎﻓﺔ ﺍﺣﺘﺴﺎﺑﻪ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﻄﻤﻊ ﻭﺣﺐ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺮﻏﺐ ﺇﱃ ﺍﻟﺮﺍﺣﺔ‪،‬‬
‫ﻼ‪ .‬ﻭﻟﺬﻟﻚ ﻳﻔﻮﺯ ﺃﺑﺪﹰﺍ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻈﻔﺮ‪ ،‬ﻭﳚﻌﻞ‬‫ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﲰﹰﺎ ﻗﺎﺗ ﹰ‬
‫ﻣﻮﺍﻗﻊ ﺍﳍﺰﳝﺔ ﺳﺎﺣﺎﺕ ﺗﺪﺭﻳﺐ ﻓﲏ ﻟﻠﻔﻮﺯ ﻭﺍﻟﻨﺠﺎﺡ‪.‬‬
‫ﻭﻫﻮ ﰲ ﺳﻠﻮﻛﻪ ﻃﺮﻳﻖ ﺍﻟﺴﺎﻣﻘﲔ‪ ،‬ﻣﺸﺪﻭﺩ ﺷﺪﹰﺍ ﻭﺛﻴﻘﹰﺎ ﲝﺴﺎﺑﺎﺕ ﺍﳊﻖ‪...‬‬
‫ﺣﱴ ﺇﺫﺍ ﺻﺪﻣﺘﻪ ﻋﻮﺍﺻﻒ ﺍﻟﺮﻏﺒﺎﺕ ﺍﺳﺘﻘﻮﻯ ﻭﺍﺷﺘﺪ ﻓﻴﻪ ﺣﺐ ﺍﳊﻖ‪ ،‬ﻭﺇﺫﺍ ﺗﻮﺟﻪ‬
‫ﺇﻟﻴﻪ ﻃﻮﻓﺎﻥ ﺍﳊﻘﺪ ﻭﺍﻟﺒﻐﺾ‪ ،‬ﺃﻃﻔﺢ ﰲ ﺭﻭﺣﻪ ﻓﻮﺍﺭﺍﺕ ﺍﳊﺐ ﻭﺍﻟﺸﻔﻘﺔ‪ ...‬ﻭﻛﻢ‬
‫ﻧﻌﻤ ٍﺔ ﻳﻬﻔﻮ ﺇﻟﻴﻬﺎ ﻋﺎﻣﺔ ﺍﻟﺒﺸﺮ‪ ،‬ﻳﺘﺠﺎﻭﺯ ﻫﻮ ﻋﻨﻬﺎ ﻣﺎﺿﻴﹰﺎ ﰲ ﺳﺒﻴﻠﻪ‪ ،‬ﻭﻛﻢ ﻧﻘﻤ ٍﺔ‬
‫ﻳﺘﺼﺪﻯ ﳍﺎ ﺑﺼﺪﺭﻩ‪ .‬ﻭﺇﺫ ﻧﺘﺨﻴﻠﻪ ﺑﺂﻓﺎﻗﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗﺬﻫﻞ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻳﻄﻮﻑ‬
‫ﺃﻣﺎﻡ ﻋﻴﻮﻧﻨﺎ ﺃﻃﻴﺎﻑ ﺍﻟﻌﺰﺍﺋﻢ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺗﻨﻬﻤﺮ ﻋﻠﻰ ﺃﺣﺎﺳﻴﺴﻨﺎ ﺻﻮﺭ ﺑﺸﺮ ﻓﻮﻕ‬
‫ﺍﻟﺒﺸﺮ ﻣﻦ َﻭﻟﹶﺠﺎﺕ ﺍﻷﺑﻮﺍﺏ ﺍﻟﱵ ُﺗ ﹶﻔﺮﱢﺟﻬﺎ ﺍﻟﺘﺪﺍﻋﻴـﺎﺕُ‪ ،‬ﻭﻳﻔﻌﻢ ﺑﻴﺖ ﺧﻴﺎﻟﻨﺎ‬
‫ﺑﺎﻟﺒﻄﻮﻻﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ...‬ﻳﻄﻔﺢ ﻭﻳﻔﻴﺾ‪ ،‬ﻓﲑﺗﻌﺶ ﺑﻮﻓﺎﺀ ﻭﺇﺧﻼﺹ ﻋﻘﺒﺔ ﺑﻦ ﻧﺎﻓﻊ‬

‫‪١١٢‬‬
‫ﰲ ﺻﺤﺎﺭﻯ ﺃﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﻳﺬﻫﻞ ﻟﺸﺠﺎﻋﺔ ﻭﲪﺎﺱ ﻃﺎﺭﻕ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺬﻱ ﳜﻠﻒ‬
‫ﻭﺭﺍﺀﻩ "ﺑﺮﺝ ﻫﺮﻗﻞ")‪ (١‬ﺃﺛﺮﹰﺍ ﺑﻌﺪ ﻋﲔ‪ ،‬ﻭﻳﺘﻄﻠﻊ ﺩﻫﺸﹰﺎ ﺇﱃ ﻋﺰﻡ ﻭﺇﻗﺪﺍﻡ ﳏﻤﺪ‬
‫ﺍﻟﻔﺎﺗﺢ‪ ،‬ﻭُﻳ ﹶﻘﺒّﻞ ﺍﻟﺴﻴﻒ ﺍﻟﺬﻱ ﺃﰉ ﺍﻻﺳﺘﺴﻼﻡ ﰲ "َﺑﻠﹶﻮﻧﺔ"‪ ،‬ﻭﻳﺴﻠﻢ ‪-‬ﺗﻌﻈﻴﻤﹰﺎ‪-‬‬
‫ﻋﻠﻰ ﺃﹸﺳـﻮﺩ "ﺟﻨﺎﻕ ﻗﻠﻌﺔ" ﺍﻟﺬﻳـﻦ ﺍﺳﺘﻘﺒﻠﻮﺍ ﺍﻧﻔﻼﻕ ﺍﳌﺪﺍﻓﻊ ﻭﺍﻟﻘﻨﺎﺑﻞ ﻓﻮﻕ‬
‫ﺭﺅﻭﺳﻬﻢ ﺑﺎﻟﻀﺤﻚ ﻭﺍﻟﺴﺮﻭﺭ‪.‬‬
‫ﻭﻟﺴﻨﺎ ﲝﺎﺟﺔ ﺍﻟﻴﻮﻡ ﺇﱃ ﻫﺬﺍ ﻭﺫﺍﻙ‪ ،‬ﺑـﻞ ﺇﱃ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻣﻦ ﺭﺟﺎﻝ ﺍﻷﻓﻖ‬
‫ﺍﻟﺮﺣﻴﺐ ﺍﳌﺜﺎﻟﻴﲔ ﺑﺎﻟﺸﺨﺼﻴﺔ ﺍﻟﺴﺎﻣﻘﺔ‪ .‬ﻭﺳﻴﺘﺤﻘﻖ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻘﺎﺑﻠﺔ ﻗﻴﺎﻡ‬
‫ﺷﻌﺒﻨﺎ ﻣﻦ ﺟﺪﻳﺪ ﻭﻛﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻋﻠﻰ ﻳﺪ ﻫﺆﻻﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ‪،‬‬
‫ﻭﺭﺟﺎﻝ ﺍﻟﻔﻜﺮ ﺍﻟﺴﺎﻣﻖ‪ .‬ﻫﺆﻻﺀ ﺍﻟﺸﺠﻌﺎﻥ ﺍﻟﺬﻳﻦ ﲬﲑﺓ ﻭﺟﻮﺩﻫﻢ ﻫﻮ ﺍﻹﳝﺎﻥ‬
‫ﻭﺍﻟﻌﺸﻖ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺒﺼﲑﺓ‪ ،‬ﱂ ﻳﻨﺤﻨﻮﺍ ﺃﺑﺪﹰﺍ ﺃﻣﺎﻡ ﺯﺧﻢ ﺍﳍﺠﻤﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
‫ﻭﺍﳋﺎﺭﺟﻴﺔ ﻋﻠﻰ ﻣﺮ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺘﺴﻌﺔ ﺃﻭ ﺍﻟﻌﺸﺮﺓ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﱂ ﻳﺘﺰﻋﺰﻋﻮﺍ‪ .‬ﺭﲟﺎ‬
‫ﻼ ﺃﻭ ﺿﺎﻗﻮﺍ‪ ،‬ﻟﻜﻨﻬﻢ ﺍﻛﺘﺴﺒﻮﺍ ﺻﻼﺑﺔ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻓﺘﻤﺎﺳﻚ‬ ‫ﺍﻧﻜﻤﺸﻮﺍ ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﻗﻮﺍﻣﻬﻢ ﺇﱃ ﺩﺭﺟﺔ ﻛﺎﻓﻴﺔ ﻟﺘﺼﻔﻴﺔ ﺍﳊﺴﺎﺏ ﻣﻊ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻭﻫﻢ ﺍﻟﻴﻮﻡ ﺟﺎﻫﺰﻭﻥ‬
‫ﻻﺳﺘﻼﻡ "ﺍﻟﻨﻮﺑﺔ" ﺑﻘﻮﺓ ﺍﻟﺮﻭﺡ ﺍﳋﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ‪ ،‬ﻳﺘﻄﻠﻌﻮﻥ ﺇﱃ ﺍﻟﻌﺼﺮ ﺑﺄﺑﺼﺎﺭﻫﻢ‬
‫ﰲ ﺗﺮﻗﺐ ﻧﺸﻂ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ‪ ،‬ﺷـﻬﺪ ﺍﻟﻌﺸﻖ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺒﺼﲑﺓ ﻭﺣﺲ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ ﺿﻤﻮﺭﹰﺍ ﻭﺍﻧﻜﻤﺎﺷﺎ‪ ،‬ﻭﺟﺎﺀﺕ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻴﻮﻣﻴﺔ ﺍﻟﻄﻔﻴﻔﺔ ﻟﺘﻘﻌﺪ ﰲ ﻣﻜﺎﻥ‬
‫ﻓﻜﺮ "ﺍﳌﻠﹼﺔ"‪ .‬ﻓﻼ ﳝﻜﻦ ﺍﻻﺩﻋﺎﺀ ‪-‬ﺑﺪﺍﻫﺔ‪ -‬ﲝﺼﻮﻝ "ﲡﺪﻳﺪ" ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪.‬‬
‫ﻭﻣﺎ ﻃﺮﺡ ﰲ ﺍﻟﺴﺎﺣﺔ ﺑﺎﺳـﻢ "ﺍﻟﺘﺠﺪﻳﺪ" ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻻ ﻳﺘﺠﺎﻭﺯ ﺍﻟﺘﻘﻠﻴﺪ‬
‫ﺍﻟﻮﺿﻴﻊ ﻭﺍﻟﺘﻜﻠﻢ ﺑﻠﺴﺎﻥ ﺍﻟﻐﲑ‪ .‬ﻫﺬﻩ ﺍﳍﻴﻜﻠﻴﺔ ﺍﻟﺸﻜﻠﻴﺔ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻧﺼﻔﻬﺎ‬
‫ﺑﺘﻠﺒﺲ ﺍﻟﻔﻜﺮ "ﺍﳌﻠﻲ" ﺑﻠﺒﻮﺱ ﺍﻟﻔﺴﻖ ﻭﲣﺮﻳﺐ ﺭﻭﺡ "ﺍﳌﻠﹼﺔ"‪ ،‬ﻗﺪ ﺃﺿﺮﺕ ﺃﻛﺜﺮ ﳑﺎ‬
‫ﻧﻔﻌﺖ‪ .‬ﻭﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻳﻨـﺰﻑ ﺩﻣﹰﺎ ﺑﺴﺒﺐ ﺍﻟﺘﺨﺮﻳﺐ ﻭﺍﳍﺪﻡ ﺍﻟﻮﺍﻗﻊ ﰲ‬
‫ﺑﺪﻥ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﱂ ﻳُﻌﺮﻑ ﺍﻟﺪﺍﺀ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﱂ ﺗُﻜﺘﺸﻒ ﻃﺮﻕ ﺍﳌﺪﺍﻭﺍﺓ‪ ،‬ﻭﺃﺻﺎﺑﺖ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﺟﺒﻞ ﻃﺎﺭﻕ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١١٣‬‬
‫ﺍﳌﻌﺎﳉﺎﺕ ﺍﳋﺎﻃﺌﺔ ﲨﻮﻉ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﻠﻞ‪ .‬ﻭﻻ ﺯﺍﻟﺖ ﺁﺛﺎﺭ ﻧﻮﺑﺎﺕ ﺍﳊﻤّﻰ ﳌﺮﺽ‬
‫ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ ﺗﺸﻌﺮﻧﺎ ﺑﺪﻭﺍﻡ ﺍﻟﻌﻠﺔ‪ ،‬ﻻﺳﺘﻤﺮﺍﺭ ﻓﻮﺭﺍﻧﻪ ﺍﻟﺪﺍﻓﻊ "ﻋﻦ ﺍﳌﺮﻛﺰ"‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﺳﻨﻘﻊ ﰲ ﺧﻄﺄ ﺑﻌﺪ ﺧﻄﺄ ﻭﳓﻦ ﻧﺒﺤﺚ ﻋﻦ ﺩﻭﺍﺀ‪ ،‬ﻭﺳﻨﺼﺎﺏ‬
‫ﺑﻨﻮﺑﺎﺕ ﺑُﺤﺮﺍ ٍﻥ ﺃﺷﺪ‪ ،‬ﻭﺳﻨﻌﺠﺰ ﻋﻦ ﺍﻻﻧﻔﻼﺕ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻷﺯﻣﺎﺕ ﺍﻟﻔﺎﺳﺪﺓ‪،‬‬
‫ﺍﻟﻴﻮﻡ ﺃﻳﻀﹰﺎ ﻛﻤﺎ ﰲ ﺃﻣﺴﻨﺎ‪ ،‬ﻣﺎ ﱂ ﻧﺘﺒﺼّﺮ ﰲ ﺍﻷﺳﺒﺎﺏ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﻤﻌﻀﻼﺕ‪ ،‬ﻭﱂ‬
‫ﻧﻌﺎﰿ ﻋﻠﻠﻨﺎ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﻌﺎﺋﻠﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲝﺬﺍﻗﺔ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﱂ ﳔﺮﺝ ﻣﻦ‬
‫ﻣﺴﺘﻨﻘﻊ "ﺍﻟﻠﻮﺛﻴﺎﺕ" ﺍﻟﺬﻱ ﻧﻀﻄﺮﺏ ﻓﻴﻪ ﻣﻨﺬ ﻋﺼﻮﺭ‪.‬‬
‫ﺻ ّﺮ ﺍﻟﺬﻳﻦ ﳝﺴﻜﻮﻥ ﺑﺎﻟﻌﻨﺎﻥ ﻋﻠﻰ ﻋﻨﺎﺩﻫﻢ ﺍﻟﺪﺍﺋﻢ ﻋﺪﺓ ﻗﺮﻭﻥ‪ ،‬ﻓﻨﺤﻦ‬ ‫ﻭﻟﺌﻦ ﺃ َ‬
‫ﻧﺆﻣﻦ ﻳﻘﻴﻨﺎ ﺑﺄﻥ ﺃﺟﻴﺎﻝ ﺍﻟﻔﻜﺮ ﺍﳌﺜﺎﻟﻴﺔ ﺍﳌﺘﻮﺟﻬﲔ ﳓﻮ ﺍﳌﺴﺘﻘﺒﻞ ﲝﺴﻬﻢ ﻭﻓﻜﺮﻫﻢ‬
‫ﻭﻋﻤﻠﻬﻢ ﺍﳊﺮﻛﻲ‪ ،‬ﺍﶈﺒﲔ ﻟﺮﺳﺎﻟﺘﻬﻢ ﻭﻭﻃﻨﻬﻢ ﻭﺇﻧﺴﺎﻬﻧﻢ ﺑﺪﺭﺟﺔ ﺍﻟﻌﺸﻖ‪،‬‬
‫ﺍﳌﺘﻮﺗﺮﻳﻦ ﻛﻮﺗﺮ ﺍﻟﻘﻮﺱ ﰲ ﺍﻧﺸﺪﺍﺩﻫﻢ ﺇﱃ ﺍﳋﺪﻣﺔ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﺳﺘﺠﺘﺎﺯ‬
‫ﺍﻟﻌﻘﺒﺎﺕ ﻛﻠﻬﺎ ﻭﺗﻨﺸﺊ ﺗﻜﻮﻳﻨﺎﺕ ﺟﺪﻳﺪﺓ‪ .‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺴﺮﻱ ﺍﻟﻌﺸﻖ ﺍﻟﺬﻱ ﰲ‬
‫ﺟﻨﺒﺎﻬﺗﻢ‪ ،‬ﻭﺣﺒﻬﻢ ﻟﻠﺨﺪﻣﺔ ﺇﱃ ﺷﺮﺍﺋﺢ ﳎﺘﻤﻌﻬﻢ ﻛﻠﻬﺎ‪ ،‬ﻓﺘﺸﺐ ﺑﺮﺍﻋﻢ ﺃﻳﻨﻤﺎ‬
‫ﺳﺮﻯ‪ .‬ﻭﺇﺫ ﻳﻠﻐﻲ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﺍﻟﻮﺍﻗ َﻊ ﺍﳌﺎﺩﻱ ﻭﺍﳉﺴﻤﺎﱐ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﻳﻄﺮﺣﻪ ﺟﺎﻧﺒﺎﹰ‪،‬‬
‫ﻻ ﺑﺪ ﺃﻥ ﻳﻨﻘﺶ ﻛﺮﺓ ﺃﺧﺮﻯ ﺩﻳﺒﺎﺝ ﺭﻭﺣﻪ ﺍﻟﺬﺍﰐ‪ ،‬ﺣﺴﺐ ﺭﺅﻳﺘﻪ ﺍﳋﺎﺻﺔ ﺇﱃ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺑﱪﻧﺎﻣﺞ ﺣﺮﻛﺘﻪ ﺍﻟﺬﺍﰐ‪.‬‬

‫‪١١٤‬‬
 ‫"ﺍﳌﻌﻴﻨﻴﺔ" ﺇﱃ ﺣﺪ ﻣﺎ‬

‫ﺇﻥ ﲤﺎﺳﻚ ﺃﺟﻴﺎﻝ ﺍﻟﻐﺪ ﻭﻗﻮﺍﻣﻬﺎ ﻭﺳﻌﺎﺩﻬﺗﺎ‪ ،‬ﺣﺎﺻﻞ ﻣﻦ ﺣﻮﺍﺻﻞ ﺍﻷﺭﻭﺍﺡ‬

‫ﻭﺍﻷﻧﻔﺎﺱ ﺍﳌﻀﺤﻴﺔ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ .‬ﻭﺇﻥ ﺍﻧﺘﻈﺎﺭ ﻣﺴﺘﻘﺒﻞ ﻣﺘﻜﺎﻣﻞ ﻭﻣﻨﻈﻢ ﻣﻦ ﺭﻛﺎﻡ‬
‫ﺍﻟﺒﺸﺮ ﺍﻟﻀﺠﺮ ﺍﻟﺸﺮﻳﺪ ﺍﻟﺴـﺎﺩﺭ ﰲ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺮﺧﺎﻭﺓ‪ ،‬ﻟﻴﺲ ﺇﻻ ﳏﺾ ﻭﻫﻢ‬
‫ﻭﺳﻠﻮﺍﻥ ﻛﺎﺫﺏ‪ .‬ﺍﳌﺴﺘﻘﺒﻞ ﻳﺘﻄﻮﺭ ﺇﱃ ﺑﺮﺍﻋﻢ ﰲ ﺭﺣﻢ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻳﺮﺑﻮ ﺑﺮﺿﺎﻉ‬
‫ﺍﻟﻴﻮﻡ‪ ،‬ﻟﻴﺘﻤﺎﺳﻚ ﻗﻮﺍﻣﻪ‪ .‬ﻭﻛﻤﺎ ﳛﻤﻞ ﻭﺟﻮﺩﻧﺎ ﺍﻟﻴﻮﻡ ﲰﺎﺕ ﺃﻣﺴﻨﺎ‪ ،‬ﲞﲑﻫﺎ‬
‫ﻭﺷﺮﻫﺎ‪ ،‬ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﻐﺪ ﻧﺴـﺨﺔ ﻣﻦ ﺍﻟﻴﻮﻡ ﺑﺼﻮﺭﻬﺗﺎ ﺍﳌﻄﻮﺭﺓ ﻭﺍﳌﻮﺳﻌﺔ‬
‫ﻭﺍﳌﺘﺤﻮﻟﺔ ﻣﻦ ﺍﻟﻔﺮﺩﻳﺔ ﺇﱃ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﺇﻥ ﺣﻴﺎﺗﻨﺎ "ﺍﳌﹼﻠﻴّﺔ" ﺑﺄﻟﻮﺍﻬﻧﺎ ﻭﺃﺣﻮﺍﳍﺎ‬
‫ﺍﳋﺎﺻﺔ‪ ،‬ﺗﺸﺒﻪ ﻬﻧﺮﹰﺍ ﻳﺴﻴﻞ ﻣﺘﺴﺮﺑﹰﺎ ﻣﻦ ﺟﺒﺎﻝ ﺍﳌﺎﺿﻲ ﻭﻭﺩﻳﺎﻧﻪ‪ ،‬ﻭﺳﻬﻮﻟﻪ ﻭﺃﺭﻳﺎﻓﻪ‪،‬‬
‫ﻓﻴﻨﺤﺪﺭ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺘﻠﻮﻧﺎﺗﻪ ﺍﳋﺎﺻﺔ‪ .‬ﻭﺇﺫ ﻳﻨﺤﺪﺭ ﳓﻮ ﻗﺎﺑﻞ ﺍﻷﻳﺎﻡ‪ ،‬ﳛﻤﻞ ﻣﻌﻪ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﺍﻷﺭﺟﺎﺀ ﺍﻟﱵ ﳝﺮ ﻣﻨﻬﺎ‪ .‬ﻭﺳﻨﺮﻯ ﺇﻥ ﺃﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺸﻼﻝ ﺍﻟﺬﻱ‬
‫ﻧﻨﺤﺪﺭ ﳓﻦ ﺃﻳﻀﹰﺎ ﻣﻌﻪ‪ ،‬ﺁﺛﺎﺭ ﺃﻗﺪﺍﻡ ﺃﺟﺪﺍﺩﻧﺎ‪ ،‬ﻭﺧﻠﺠﺎﺕ ﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﻭﻧﺘﺎﺟﺎﺕ‬
‫ﺃﺩﻣﻐﺘﻬﻢ ﻭﻋﻀﻼﻬﺗﻢ‪ ،‬ﻭﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻭﺧﻔﻘﺎﺕ ﻗﻠﻮﻬﺑﻢ‪ .‬ﻓﻼ ﺟﺮﻡ ﺃﻬﻧﻢ ﻣﻨﺎﺑﻊ‬
‫ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻭﺃﻧﻨﺎ ﺑﺄﻧﻔﺴﻨﺎ ﻭﲝﺮﻛﻴﺎﺕ ﺗﺎﺭﳜﻨﺎ‪ ،‬ﻋﺼﺎﺭﺓ ﻭﺟﻮﺩ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﻬﻤﻨﺎ ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ ﺍﻟﻠﻄﻴﻔﺔ ﰲ ﺍﻟﺘﻮﺍﺭﺙ‪ ،‬ﻧﻌﻠﻢ ﺃﻥ ﺭﻭﺡ ﺍﻷﻣﺔ ﲢﺎﻓﻆ‬
‫ﻋﻠﻰ ﺟﺪﻬﺗﺎ ﻭﺷﺒﺎﻬﺑﺎ ﻭﺗﺒﻘﻰ ﺇﱃ "ﺃﺑﺪ ﺍﳌﺪﺓ"‪ ،‬ﻣﻬﻤﺎ ﻫﺮﻣﺖ ﺃﺣﻮﺍﻝ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺗﺒﺪﻝ‬
‫ﺍﻟﺰﻣﺎﻥ ﻛﻼﹰ‪ ،‬ﻭﺗﻐﲑﺕ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻭﺭﺍﺡ ﻣﻦ ﺟﺎﺀ‪ ،‬ﻭﺃﻋﻘﺐ ﺍﻵﺗﻮﻥ ﺑﻌﺪﻫﻢ ﻣﻦ‬
‫ﺭﺍﺣﻮﺍ‪ .‬ﻓﻔﻲ ﺧﻂ ﺍﻟﺘﺒﺪﻝ ﻭﺍﻟﺘﺤﻮﻝ ﻫﺬﺍ‪ ،‬ﺇﺫﺍ ﺍﻧﻘﻠﺐ ﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﲢﻮﻝ ﻋﻤﺮ ﺇﱃ ﺍﻟﻔﺎﺗﺢ‪ ،‬ﻭﺻﺎﺭ ﻋﻠ ّﻲ ﺭﻭﺣﹰﺎ ﻟﻠﻐﺎﺯﻱ "َﺑﻄﹼﺎﻝ"‪ ،‬ﻭﲤﺜﻞ‬
‫ﺃﺑﻄﺎﻝ ﺑﺪﺭ ﻛﺮﺓ ﺃﺧﺮﻯ ﺑﻌﻤﻖ ﳏﺘﻮﺍﻫﻢ ﻭﻣﻌﻨﺎﻫﻢ ﰲ "ﻣﻼﺯﻛﺮﺩ" ﻭ"ﻗﻮﺻﻮﺓ"‬

‫‪١١٥‬‬
 ‫ﻭ"ﺟﻨﺎﻕ ﻗﻠﻌﺔ"‪ (١)،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻌﲏ ﺍﻧﺸﺪﺍﺩ ﻛﻞ ﺷﻲﺀ ﺑﺎﻷﺑﺪ‪ .‬ﻭﻋﻨﺪﻱ ﺃﻥ ﻫﺬﺍ‬
‫ﻫﻮ ﺳﺤﺮ ﺍﻟﺘﺠﺪﺩ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺸﺒﺎﺏ‪ .‬ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﳒﻌﻞ ﺯﻭﺍﻟﻨﺎ ﻏﺪﹰﺍ‬
‫ﺡ‬
‫ﻓﺮﺍﺩﻯ‪ ،‬ﺃﺳﺎﺳﹰﺎ ﻭﻋﺼﺎﺭﺓ ﻟﻮﺟﻮﺩﻧﺎ ﻭﺑﻘﺎﺋﻨﺎ "ﻣﻠ ﹰﺔ"‪ ،‬ﻓﻨﺴﺘﻘﺒﻞ ﰲ ﺳﻌﺎﺩﺓ ﻭﻓﺮ ٍ‬
‫ﺃﺷﺪ ﺃﻧﻮﺍﻉ ﺍﳌﻮﺕ ﺭﻋﺒﺎﹰ‪ ،‬ﺣﱴ ﻧﻀﻤﻦ ﺍﻷﺑﺪ ﺑﺄﺑﻌﺎﺩﻩ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ‪ .‬ﺇﻥ‬
‫ﺍﻷﺑﻄﺎﻝ ﺍﻟﺬﻳﻦ ﳚﻬﺰﻭﻥ ﻏﺪﻧﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺗﻘﺼﺮ ﻋﻨﻬﻢ ﺗﺼﻮﺭﺍﺕ ﺍﳌﺪﻥ ﺍﻟﻔﺎﺿﻠﺔ‪،‬‬
‫ﻫﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻋﻠﻰ ﺃﰎ ﻭﺟﻪ ﻣﻦ ﻛﻞ ﻓﺼﻮﻝ ﺍﻟﻌﻤﺮ‪ ،‬ﻣﻦ ﻳﻮﻡ‬
‫ﺇﺩﺭﺍﻙ ﺍﻷﻟﻮﺍﻥ ﺍﻟﻮﺭﺩﻳﺔ ﻟﻠﺪﻧﻴﺎ ﺇﱃ ﻋﻮﺍﱂ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺘﻮﺛﺐ ﺍﳌﺰﺩﻫﺮ ﺃﻟﻮﺍﻧﺎ‪ ،‬ﻭﻣﻦ‬
‫ﻣﺮﺣﻠﺔ ﺍﻟﻨﻀﻮﺝ ﺍﳌﺘﻤﻴﺰ ﺑﺎﻟﺼﻼﺑﺔ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﺇﱃ ﺯﻣﻦ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﳌﻜﲔ‬
‫ﻭﺍﳌﺴﺘﻘﺮ‪ ،‬ﻓﺘﺮﺍﻫﻢ ﻳﻮﺍﺯﻧﻮﻥ ﻛﻞ ﺧﻄﻮﺓ ﻣﻦ ﺧﻄﻮﺍﻬﺗﻢ‪ ،‬ﻭﳛﻴﻮﻥ ﻋﻤﺮﹰﺍ ﻣﻠﻲﺀ‬
‫ﺍﻷﻳـﺎﻡ‪ ،‬ﻭﻳﺴﺘﻌﺪﻭﻥ ﻟﻠﻤﻮﺕ ﰲ ﻛﻞ ﻣﻨﻌﻄﻒ ﻣﻦ ﻣﻨﻌﻄﻔﺎﺕ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﳝﻮﺗﻮﻥ‬
‫ﺇﺫ ﳝﻮﺗﻮﻥ ﻣﻠﺘﻔﺘﲔ ﺑﻮﺟﻮﻫﻬﻢ ِﻗَﺒ ﹶﻞ ﺍﻷﺑﻌﺎﺩ ﻭﻏﺮﻗﻰ ﰲ ﺍﻟﻌﺸﻖ‪ .‬ﻫﻢ ﺃﻭﻟﺌﻚ‬
‫ﺍﻷﺑﻄﺎﻝ ﺍﺠﻤﻟﻬﻮﻟﻮﻥ ﻭﺻﺮﻭﺡ ﺍﻟﺮﻭﺡ ﺍﳌﺘﺤﺮﻛﺔ ﻋﻠﻰ ﻗﺪﻣﲔ‪ ،‬ﻳﺴﺒﻘﻮﻥ ﺇﱃ ﺍﻷﻣﺎﻡ‬
‫ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻳﻈﻬﺮﻭﻥ ﰲ ﺍﳋﻠﻒ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻳﻌﻴﺸﻮﻥ ﺣﻴﺎﺓ ﻣﻦ ﻳﺘﺮﻙ ﺫﻛﺮﻯ ﻟﻄﻴﻔﺔ‬
‫ﺠﺪّﻭﻥ ﰲ ﲢﻘﻴﻖ ﻟﻘﺎﺀ ﺍﳌﻮﺕ ﲟﻼﺣﻈﺔ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﺎﺕ‬ ‫ﻷﺟﻴﺎﻝ‪ ،‬ﻭﻟﻜﻨﻬﻢ َﻳ ِ‬
‫ﻣﺴﻜﲔ ﻫﻬﻨﺎ!‬
‫ﻓﺈﻥ ﻋﺠﺰﻧﺎ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻋﻦ ﺇﻋﺪﺍﺩ ﺃﺑﻄﺎﻝ ﻛﻬﺆﻻﺀ‪ ،‬ﺃﻭ ﻋﻦ ﻣﻨﺤﻬﻢ ﻓﺮﺻﺔ‬
‫ﲤﺜﻴﻞ ﺍﳊﺮﻛﻴﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎﹰ‪ ،‬ﺃﻭ ﻋﻦ ﺣﻴﺎﻛﺔ ﻓﺼﻮﻝ ﺍﻟﻌﻤﺮ ﺍﳌﺨﺘﻠﻔﺔ ﲟﻐﺰﻝ‬
‫ﺣﺮﻛﻴﺎﺕ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ‪ ،‬ﻓﻠﻦ ﻧﺴﺘﻄﻴﻊ ﺃﻥ َﻧ ِﻌ َﺪ ﺑﺸﻲﺀ ﺑﺎﺳﻢ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻻ‬
‫ﺱ‬
‫ﺃﻥ ﻧﺪﱘ ﻭﺟﻮﺩﻧﺎ ﰲ ﺍﻷﻳﺎﻡ ﺍﳌﻘﺒﻠﺔ‪ .‬ﻓﺈﺫﺍ ﺍﻗﺘﻨﻌﻨﺎ ﺑﺄﻥ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﳓﻦ ﻓﻴﻬﺎ ﺃﺳﺎ ٌ‬
‫ﻟﻠﺠﺰﺀ ﺍﻟﺬﻫﱯ ﻣﻦ ﺍﻟﺰﻣﻦ ﺍﳌﻘﺒﻞ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﺴﺘﻔﻴﺪ ﺃﻗﺼﻰ ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻷﺳﺎﺱ ﺑﺎﻟﺒﺼﲑﺓ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺼﱪ‪ ،‬ﻭﲡﻬﻴﺰﻩ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺑﺎﳊﻔﺎﻅ‬

‫)‪ (١‬ﺍﻟﻐﺎﺯﻱ ﰲ ﺍﻟﺘﺮﻛﻴﺔ ﲟﻌﲎ ﺍﺠﻤﻟﺎﻫﺪ ﻭ"ﺑﻄﺎﻝ ﻏﺎﺯﻱ" ﻣﻦ ﺍﺠﻤﻟﺎﻫﺪﻳﻦ ﰲ ﺟﻴﺶ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﺃﺑﻠﻰ ﺑﻼ ًﺀ ﺣﺴﻨﹰﺎ ﰲ‬
‫ﺍﳊﺮﻭﺏ ﻭﺃﺻﺒﺢ ﺑﻄﻼ ﺃﺳﻄﻮﺭﻳﺎ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻹﻗﺪﺍﻡ‪ .‬ﻭﻣﻼﺯﻛﺮﺩ‪ ،‬ﻭﻗﻮﺻﻮﻩ‪ ،‬ﻭﺟﻨﺎﻕ ﻗﻠﻌـﺔ‬
‫ﻭﻗﺎﺋﻊ ﻣﺸﻬﻮﺭﺓ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١١٦‬‬
‫ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺍﳉﻮﻫﺮ‪ ،‬ﻣﻊ ﺇﺷﺒﺎﻉ ﺟﻮﺍﻧﺒﻪ ﺍﳌﻔﺘﻮﺣﺔ ﻟﻠﺘﻔﺴﲑ ﲞﺰﺍﺋﻦ ﲡﻌﻠﻪ ﻗﺎﺩﺭﹰﺍ‬
‫ﻋﻠﻰ ﺍﺣﺘﻀﺎﻥ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻭﻻ ﳏﻴﺺ ﻣﻦ ﺗﻠﻚ ﺍﶈﺬﻭﺭﺍﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﹰﺎ ﺇﺫﺍ ﻣﺎ‬
‫ﺃﳘﻠﻨﺎ ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﻼﺯﻣﺔ‪ .‬ﻓﻼ ﻳﺼﺢ ﰲ ﺭﻭﺡ ﺍﻟﺪﻳـﻦ ﻭﻗﻮﺍﻋﺪ "ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻟﻔﻄﺮﻳﺔ")‪ (١‬ﺇﳘﺎﻝ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﰒ ﺗﻮﻗﻊ ﺣﺼﻮﻝ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻷﺳﺒﺎﺏ‪ ،‬ﺃﻋﲏ‬
‫)‪(٢‬‬
‫ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻠﻴﺔ ﺑﺪﺍﻫﺔ‪ .‬ﻭﻣﺎ ﻧﺸﻬﺪﻩ ﺩﺍﺋﻤﹰﺎ ﰲ ﺻﺪﺭ ﺍﻟﻮﺟﻮﺩ ﻣﻦ "ﻣُ َﻌﱠﻴﻨِﻴﺔ"‬
‫)‪ (Determination‬ﺑﻘﺪﺭ ﻣﻌﻠﻮﻡ ﻭﺷﺮﻭﻁ ﻣﺘﻌﻠﻘﺔ ﺑﻈﺮﻭﻓﻬﺎ‪ ،‬ﺟﺎﺭﻳﺔ ﰲ ﺃﺣﺪﺍﺙ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺃﻳﻀﹰﺎ‪ .‬ﺇﻥ ﺍﻟﺒﺸﺮ ﻭﺍﳊﻮﺍﺩﺙ ﺍﻟﺴﺎﻟﻔﺔ ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﻟﱵ ﺻﺎﺭﺕ ﺗﺎﺭﳜﺎﹰ‪،‬‬
‫ﻫﻲ ﺍﻟﻴﻮﻡ ﺷﺒﻴﻬﺔ ﺑﺎﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﻨﻮﻳﺔ ﺍﳌﻮﺩﻋﺔ ﰲ ﺣﻀﺎﺋﻦ ﺍﻟﻠﻘﺎﺡ‪ ،‬ﺃﻭ ﺑﺎﻟﺒﻴﻮﺽ ﰲ‬
‫ﺑﻴﻮﺕ ﺍﻟﺘﻔﻘﻴﺲ ﺃﻭ ﲢﺖ ﻋﻘﺪﺓ ﺍﳊﻴﺎﺓ‪ ...‬ﻭُﺗ َﻌﺪّ ﻣﺼﺪﺭﹰﺍ ﻹﺿﻔﺎﺀ ﺍﻟﺼﻮﺭﺓ ﻋﻠﻰ‬
‫ﺍﳊﺎﺿﺮ‪ .‬ﻭﺇﻥ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻨﺜﻮﺭﺓ ﺍﻟﻴﻮﻡ ‪-‬ﻣﻦ ﺟﻬﺔ ﺍﻟ ِﻌﻠﹼﻴﺔ‪ -‬ﻛﺎﻟﺒﺬﻭﺭ ﻋﻠﻰ ﺳﻔﻮﺡ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻫﻲ ﻋﻮﺍﻣﻞ ُﺗ َﻌﻴّﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻐﺪ ﺍﳌﺘﺴﻤﺔ ﺑُﺒﻌْﺪ ﺍﳊﻜﻤﺔ ﻭﺻﺒﻐﺔ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﻭﺳﻠﻮﻛﻴﺔ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﻣﻌﺎﺩﻟﺔ ﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬
‫ﺃ َﻭﹶﻟ ْﻢ ﻳﺘﻜﺮﺭ ﻫﺬﺍ ﺩﺍﺋﻤﹰﺎ ﻭﺣﱴ ﺍﻵﻥ؟ ﺃﻟﻴﺴﺖ ﺍﻷﻳﺎﻡ ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﱵ ﺷﻬﺪﻧﺎﻫﺎ‬
‫ﰲ ﻣﺮﺣﻠﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻟﻴﺪﺓ "ﻟﻮﺛﻴﺎﺕ" ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺳﺒﻘﺘﻬﺎ؟ ﺃﱂ ﻳﻔﺮ ﺗﻨﻮﺭ ﺍﻟﻄﻮﻓﺎﻥ‬
‫ﰲ ﺍﻷﺭﺽ ﺍﻟﱵ ﻳﺪﻭﺱ ﻋﻠﻴﻬﺎ ﺍﳌﺨﺒﻮﻟﻮﻥ ﺍﳌﻌﺎﻧﺪﻭﻥ ﻟﻠﻨﱯ ﻧﻮﺡ ‪‬؟ ﺃﻟﻴﺴﺖ‬
‫ﺍﻷﻋﺎﺻﲑ ﺍﻟﺜﺎﺋﺮﺓ ﰲ "ﺍﻷﺣﻘﺎﻑ" ﺗﺪﻣﲑﹰﺍ ﻣﻦ ﺃﺟﻞ ﺗﻄﻬﲑ ﺍﻷﺭﺽ ﺍﻟﱵ ﺩﻧﺴﺘﻬﺎ‬
‫"ﻋﺎﺩ"؟ ﻭﻫﻞ ﺃﺿﺤﻴﺔ "ﺳﺪﻭﻡ" ﻭ"ﻋﺎﻣﻮﺭﺍﺀ")‪ (٣‬ﺇ ﹼﻻ ﻓﺪﻳﺔ ﺍﻷﺭﺽ ﻟﻠﺴﻤﺎﺀ؟ ﺃﱂ‬
‫ﺗﻨﺴﺤﻖ "ﺍﳍﻨﺪ" ﲢﺖ ﺍﻷﺣﺬﻳﺔ ﺍﻻﻧﻜﻠﻴﺰﻳﺔ ﺳـﻨﲔ ﰲ ﺍﳌﺎﺿﻲ ﺍﻟﻘﺮﻳﺐ ﺑﺴﺒﺐ‬
‫ﺍﻋﺘﺒﺎﺭ ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﳍﻨﺪ ﻵﺧﺮﻳﻦ ﻣﻨﻬﻢ "ﻣﻨﺒﻮﺫﻳﻦ"؟ ﺃﱂ ﻳﻜﻦ ﺍﻟﺘﻔﺴﲑ ﺍﳋﺎﻃﺊ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻔﻄﺮﻳﺔ ﳎﻤﻮﻉ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻓﻄﺮ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﻠﻴﻬﺎ ﻭﺃﺟﺮﺍﻫﺎ ﻓﻴﻬﺎ‪ .‬ﻓﻬﻲ ﻬﺑﺬﺍ ﺍﳌﻌﲎ‬
‫ﺷﺮﻳﻌﺔ ﻓﻄﺮﻳﺔ ﻭﻗﻮﺍﻧﲔ ﺇﳍﻴﺔ ﻭﺍﺟﺒﺔ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﺮﺍﻋﺎﺓ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬
‫)‪ (٢‬ﺍﳌﻌﻴﻨﻴﺔ‪ :‬ﺍﳋﺼﻠﺔ ﺍﻟﱵ ﲢﻘﻖ ﺫﺍﺗﻴﺔ ﺍﻟﺸﻲﺀ )ﻋﻨﺪ ﻫﻴﺠﻞ(‪ ،‬ﻭﲣﺘﻠﻒ "ﻭﺿﻌﻴﺔ" ﺍﻟﺸﻲﺀ ﻋﻦ ﺍﳌﻌﻴﻨﻴﺔ ﺑﺄﻬﻧـﺎ ﲢـﺪﺩ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺸﻲﺀ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﺍﻷﺧﺮﻯ‪ .‬ﻭﰲ ﺍﳌﻌﻴﻨﻴﺔ ﺗﻜﻮﻥ ﻋﺎﺋﺪﻳﺔ ﺍﳋﺼﺎﻝ ﻭﺍﻟـﺼﻔﺎﺕ ﺇﱃ ﺍﻟـﺸﻲﺀ ﺑﺬﺍﺗـﻪ‬
‫ﻭﻋﻼﻗﺎﻬﺗﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺫﺍﺗﻴﺎ ﻭﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‪) .‬ﺍﳌﺘﺮﺟﻢ(‪.‬‬
‫)‪" (٣‬ﺳﺪﻭﻡ ﻭﻋﺎﻣﻮﺭﺍﺀ ﳘﺎ ‪-‬ﺣﺴﺐ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ -‬ﻣﺪﻳﻨﺘﺎﻥ ﻛﻨﻌﺎﻧﻴﺘﺎﻥ ﰲ ﺟﻨﻮﰊ ﺍﻟﺒﺤﺮ ﺍﳌﻴـﺖ ﺃﺑﺎﺩﳘـﺎ ﺍﷲ‬
‫ﻟﺸﻴﻮﻉ ﺍﻟﻔﺴﺎﺩ ﺣﻮﺍﱄ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻗﺒﻞ ﺍﳌﻴﻼﺩ‪ .‬ﻭﻻ ﺯﺍﻟﺖ ﺑﻌﺾ ﺁﺛﺎﺭﳘﺎ ﺷﺎﺧﺼﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١١٧‬‬
‫ﻟﻠﻜﻮﻥ ﻭﺍﻟﺘﻔﺮﻕ ﻭﺍﳉﻬﻞ ﺳﺒﺒﹰﺎ ﻟﻨﻬﺶ ﺍﻷﻗﻮﺍﻡ ﺍﻵﺳﻴﻮﻳﺔ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ﰲ ﺍﻟﻌﻬﻮﺩ‬
‫ﺍﻟﻘﺪﳝﺔ ﻋﻠﻰ ﻳﺪ ﺟﻨﻜﻴﺰ ﺧـﺎﻥ ﻭﻫﻮﻻﻛﻮ ﻭﺃﻣﺜﺎﳍﻤﺎ؟ ﻭﺍﻛﺘﻮﺍﺋﻬﻢ ﰲ ﺍﻟﺒﺄﺳـﺎﺀ‬
‫ﻭﺍﻟﻀﺮﺍﺀ ﰲ ﺍﻟﻌﻬﻮﺩ ﺍﳉﺪﻳﺪﺓ ﻋﻠﻰ ﻳﺪ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻭﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﺔ؟ ﻭﻣﺎ‬
‫ﻟﻨﺎ ﳓﻮﻡ ﰲ ﺍﻷﺟﻮﺍﺀ ﺍﻟﺒﻌﻴﺪﺓ‪ ...‬ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﺍﻟﺬﻳﻦ ﻏﺪﺭﻭﺍ ﺑﺪﻭﻟ ٍﺔ ﻋﺎﻟﻴﺔ‪ ،‬ﻛﺎﻧﺖ‬
‫ﻋﻨﺼﺮ ﻣﻮﺍﺯﻧﺔ ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﱵ ﺍﻣﺘﺪﺕ ﻋﻠﻴﻬﺎ ﺣﱴ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‬
‫ﻣﻦ ﺃﻓﺮﻳﻘﻴﺎ ﺇﱃ ﺍﻟﺒﻠﻘﺎﻥ ﻭﻣﻨﻬﺎ ﺇﱃ ﺃﺟﺰﺍﺀ ﻣﻦ ﺁﺳﻴﺎ‪ ،‬ﻭﺃﻣﺔ ﳎﻴﺪﺓ‪ ،‬ﺃﱂ ﻳﺼﺒﻬﻢ‬
‫ﻭﺑﺎﻝ ﻣﺎ ﺻﻨﻌﻮﺍ ﺃﺿﻌﺎﻓﹰﺎ ﻣﻀﺎﻋﻔﺔ؟ ﻭﻣﺎﺫﺍ ﻋﻤﻞ ﺻﺮﺍﺥ "ﻗﺮﻃﺎﺟﺔ" ﺍﻵﻳﺲ‪ ،‬ﰒ‬
‫ﻋﻮﻳﻞ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻷﻭﺍﺋـﻞ ﺍﳌﻔﺰﻉ‪ ،‬ﻭﺃﻧﲔ ﺍﳌﻈﻠﻮﻣﲔ ﲨﻴﻌﹰﺎ ﰲ ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺔ‬
‫ﺍﻟﺮﻭﻣﺎﻧﻴﺔ ﺍﻟﺸﺎﻫﻘﺔ؟ ﺃﱂ ﺗﺴﻘﻂ ﻗﺎﻋﹰﺎ ﺻﻔﺼﻔﺎﹰ؟ ﻭﺍﻧﺘﺰﺍﻉ ﻟﻨﲔ ﻭﺳﺘﺎﻟﲔ ﻭﻫﺘﻠﺮ‬
‫ﻭﻣﻮﺳـﻮﻟﻴﲏ ﻣﻦ ﺑـﺪﻥ ﺍﻹﻧﺴـﺎﻧﻴﺔ ﻛﻮﺭﻡ ﺧﺒﻴﺚ‪ ،‬ﺑﺘﻤﺎﺛﻴﻠﻬﻢ ﻭﻋﻮﺍﻃﻔﻬﻢ‬
‫ﻭﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﺃﻟﻴﺲ ﺫﻛﺮﻫﻢ ﺑﺎﻟﻠﻌﻨﺎﺕ ﺍﻟﻴﻮﻡ ﺑﺴﺒﺐ ﻃﻐﻴﺎﻬﻧﻢ ﺍﻟﺬﻱ ﻓﺎﻕ ﻃﻐﻴﺎﻥ‬
‫ﺃﻋﱴ ﺟﺒﺎﺑﺮﺓ ﺍﻟﺘﺎﺭﻳﺦ؟‬
‫ﺇﻥ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﺍﳌﻈﻠﻮﻣﲔ ﻭﺍﳌﻐﺒﻮﻧﲔ‪ ،‬ﻗﺪ ﺃﻏﺮﻗﻮﺍ ﺃﻋﺪﺍﺀﻫﻢ ﰲ ﲝﺮ‬
‫ﲣﺎﺻﻤﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻧﺸﺮﻭﺍ ﺍﻷﻟﻮﻳﺔ ﰲ ﺃﺭﺟﺎﺀ ﺍﻷﺭﺽ ﺑﻌﺪﺍﻟﺘﻬﻢ‪ .‬ﻓﻜﺎﻧﺖ‬
‫"ﺑـﺪﺭ" ﻭ "ﻓﺘﺢ ﻣﻜﺔ" ﻋﻨﻮﺍﻥ ﺣﺎﻛﻤﻴﺔ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﻛﺎﻧﺖ "ﺃﹸﺣﺪ" ﻋﻨﻮﺍﻥ‬
‫ﻇﻔﺮ ﺍﳌﻈﻠﻮﻡ ﻭﺍﳌﻐﺒﻮﻥ‪ .‬ﻭﻇﻠﺖ ﺍﻻﻧﺘﺼﺎﺭﺍﺕ ﺗﺘﺮﻯ ﻣـﺎ ﺩﺍﻡ ﺍﻟﺴـﻴﻒ ﰲ ﻛﻨﻒ‬
‫ﺍﻟﻘﻠﺐ‪ ...‬ﻭﺣﱴ ﺍﳌﻮﺍﻗﻊ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺴﻴﻤﺎﺀ ﺍﳍﺰﳝﺔ ﲢﻮﻟﺖ ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ‬
‫ﺍﳌﺒﺎﺭﻛﺔ ﺇﱃ ﻇﻔﺮ ﻭﻓﻮﺯ‪ ،‬ﻭﺍﺯﺩﺍﻧﺖ "ﺃﻗﻮﺍﺱ ﻧﺼﺮ" ﻋﻠﻰ ﺍﻟﻄﺮﻕ ﺍﳌﻮﻓﻴﺔ ﺇﱃ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻭﻧﻘﻴﺾ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﺍﻟﺴﻴﻒ ﺇﱃ ﻛﻒ ﺍﻟﻘﻮﺓ‪ ،‬ﻭ ُﻭﺛﹼﻘﺖ ﺃﻟﺴﻦ‬
‫ﺍﻟﻘﻠﺐ ﺑﺎﻷﻏﻼﻝ‪ .‬ﺃﱂ ﲣﻠﻒ ‪-‬ﺇﺫ ﺫﺍﻙ‪ -‬ﻛﻞ ﺣﺎﻛﻤﻴ ٍﺔ ﻣﺎﺩﻳﺔ‪ ،‬ﻣﺘﻠﺒﺴ ٍﺔ ﺑﻠﺒﻮﺱ‬
‫ﻼ ﻭﻫﺰﳝﺔ ﰲ ﺍﻷﺭﻭﺍﺡ؟ ﻓﺤﻮﻟﺖ ﻭﺗﲑﺓ ﺍﻟﻈﻔﺮ ﻭﺍﻟﻔﻮﺯ ﺇﱃ ﻣﻴﺎﺩﻳﻦ‬ ‫ﺍﻟﻨﺠﺎﺡ‪ ،‬ﻓﺸ ﹰ‬
‫ﺗﺼﻮﻝ ﻓﻴﻬﺎ ﺍﳊﺴﺮﺓ ﻭﺍﳍﺠﺮﺍﻥ؟‬
‫ﻓﻤﻬﻤﺎ ﻛﺎﻥ ﺍﻻﺳﻢ ﻭﺍﻟﻌﻨﻮﺍﻥ‪ ،‬ﻓﺎﻟﺸﺮ ﻳﻠﺪ ﺷﺮﺍﹰ‪ ،‬ﻭﺍﻟﻈﻠﻢ ﻳﻨﻘﻠﺐ ﺇﱃ ﻣﻈﺎﱂ‬
‫ﺗﺪﻭﺭ ﺣﻮﻝ ﺣﻠﻘﺔ ﻣﻔﺮﻏﺔ ﻭﺩﺍﺋﺮﺓ ﻓﺎﺳﺪﺓ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﺰﺭﻋﻮﻥ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﺃﻣﺲ ﺃﻭ‬

‫‪١١٨‬‬
‫ﺍﻟﻴﻮﻡ‪ ،‬ﳛﺼﺪﻭﻥ ﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺰﺭﻋﻮﻥ ﻓﺴﺎﺋﻞ ﺍﳋﲑ ﳚﻨﻮﻥ ﲦﺎﺭ ﺍﳋﲑ ﻭﺍﻟﱪﻛﺔ‪.‬‬
‫ﻭﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﺭﲟﺎ ﺗﻌﺮﺿﺖ ﻧﺘﺎﺋﺞ ﻣﺴﺎﻋﻲ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﺇﱃ ﺇﻣﻬﺎﻝ ﻣﺆﻗﺖ‪ ،‬ﻟﻜﻨﻬﺎ‬
‫ﻇﻬﺮﺕ ﻭﺑﺮﺯﺕ ﺣﻴﻨﻤﺎ ﺃﻳﻨﻌﺖ‪ ،‬ﻓﺄﺫﺍﻗﺖ ﺍﻟﻈﺎﳌﲔ ﺍﻵﻻﻡ ﰲ ﺣﺴﺮﻬﺗﻢ‪ ،‬ﻭﺻﺎﺭﺕ‬
‫ﻭﺳﻴﻠﺔ ﻹﻧﻘﺎﺫ ﺍﳌﻈﻠﻮﻣﲔ ﻭﺇﺳﻌﺎﺩﻫﻢ‪ .‬ﻭﻗﺪ ﺗﻨﻘﻀﻲ ﺳﻨﻮﺍﺕ ﺃﻭ ﻋﺼﻮﺭ ﺑﲔ‬
‫ﺍﻟﺴﺒﺐ ﻭﺍﻟﻨﺘﻴﺠﺔ‪ .‬ﻭﻟﻜﻦ ﺣﲔ ﺣﻠﻮﻝ "ﺍﻟﻮﻗﺖ ﺍﳌﺮﻫﻮﻥ"‪ ،‬ﻭﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﺛﺮ‪،‬‬
‫ﺗﻐﺪﻭ ﺍﻟﻨﺘﻴﺠﺔ ﻋﲔ ﺍﳉﻨﺔ ﻟﻸﺑﺮﻳﺎﺀ‪ ،‬ﻭﻋﲔ ﺍﳉﺤﻴﻢ ﻟﻠﻌﺼﺎﺓ ﻭﺍﻟﻈﺎﳌﲔ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻔﺴﺮ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎ ﹸﳌ َﻌﻴّﻨﻴﺔ ‪-‬ﺃﻭ ﺑﺎﻟﺘﻨﺎﺳﺐ ﺑﲔ ﺍﻟﺴﺒﺐ ﻭﺍﻟﻨﺘﻴﺠﺔ‪-‬‬
‫ﺍﻟﱵ ﰲ ﺭﻭﺡ ﺍﻟﺘﺎﺭﻳﺦ ﲟﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ‪ ،‬ﺃﻭ ﺍﻷﺻﺢ ﻭﺍﻷﺻﻮﺏ‪ :‬ﺃﻥ ﻧﺸﺮﺣﻪ ﻭﻓﺎﻗﹰﺎ‬
‫ﻟﺮﻭﺡ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻔﻄﺮﻳﺔ‪ ،‬ﺃﻭ ﻧﺘﻘﺒﻠﻪ ﺳﺒﺒﹰﺎ ﰲ ﺗﻜﺮﺭ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻭﻣﻊ ﺃﻥ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﻘﺎﺑﻌﺔ ﺧﻠﻒ ﺣﻮﺍﺩﺙ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺜﲑﺓ ﻻ ﲢﺼﻰ‪ ،‬ﻟﻜﻦ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ‬
‫ﺟﻌﻞ ﺍﻷﺳﺒﺎﺏ ﺳﺘﺎﺭﹰﺍ ﳌﺸﻴﺌﺘﻪ ﻭﻗﻀﺎﺋﻪ‪ ،‬ﻭﺃﺣﺎﻁ ﺩﻧﻴﺎﻧﺎ ﻬﺑﺎ‪ .‬ﻓﻬﺬﺍ ﻟﻄﻒ ﺇﳍﻲ ﺫﻭ‬
‫ﺣﻜﻤﺔ ‪-‬ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻹﺭﺍﺩﺓ‪ -‬ﻭﻫﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ‪ .‬ﻭﻫﻮ ﻭﺳﻴﻠﺔ ﻟﻨﺎ ﻭﺯﻳﻨﺔ‬
‫ﻻﺯﻣﺔ ﻧﺘﺰﻳﻦ ﺑﻪ ﻟﺘﻨﻔﻴﺬ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ ﻋﻠﻴﻨﺎ‪.‬‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻬﺔ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ﺩﺑﻴﺐ ﲢﺮ ٍﻙ ﺻﻐ ٍﲑ ﺑﺪﺍﻳ ﹰﺔ ﻟﻜﻴﺎﻥ ﻛﺒﲑ ﺑﻌﺪ‬
‫ﺳﻨﻮﺍﺕ ﻭﺳﻨﻮﺍﺕ‪ ،‬ﻭﻗﺪ ﲢﺼﻞ ﻧﺘﺎﺋﺞ ﻭﺧﻴﻤﺔ ﺗﺰﻟﺰﻝ ﺍﻟﻌﺼﻮﺭ ﻣﻦ ﻗﻨﺎﻋﺔ ﺧﺎﻃﺌﺔ‬
‫ﺃﻭ ﺗﺼﺮﻑ ﺳﻘﻴﻢ‪.‬‬
‫ﻭﻟﺬﻟﻚ‪ ،‬ﳛﻖ ﻟﻨﺎ ﺃﻥ ﻧﺘﺮﻗﺐ ﻧﺴﻴﺠﹰﺎ ﻣﺒﺎﺭﻛﹰﺎ ﺑﺄﻟﻮﺍﻥ ﺍﻟﻐﺪ ﺍﻟﺴﻌﻴﺪ ﳛﻈﻰ‬
‫ﺑﺎﻫﺘﻤﺎﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ‪ ،‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻮﺵ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﺗﻐﺰﳍﺎ ﲟﻐﺎﺯﻝ ﺃﻓﻜﺎﺭ‬
‫ﺍﳋﲑ ﺃﺟﻴﺎ ﹲﻝ ﳏﻈﻮﻇ ﹲﺔ ﰲ ﺍﻟﺰﻣﻦ ﺍﳊﺎﺿﺮ‪.‬‬

‫‪١١٩‬‬
 ‫ﻓﻠﺴﻔﺔ ﺍﳊﻴﺎﺓ ﻋﻨﺪﻧﺎ‪...‬‬

‫ﻳﻌﻴﺶ ﻗﺴﻢ ﻣﻦ ﺍﻟﺒﺸﺮ ﻣﻦ ﻏﲑ ﳑﺎﺭﺳﺔ ﻟﻠﻔﻜﺮ‪ .‬ﻭﻗﺴﻢ ﺁﺧﺮ ﻣﻨﻬﻢ ﻳﻔﻜﺮ‪،‬‬

‫ﻭﻟﻜﻦ ﻻ ﻳﻌﻜﺲ ﻓﻜﺮﻩ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﻗﻂ‪ .‬ﺃﻣﺎ ﻣﺎ ﻳﻨﺒﻐﻲ ﻓﻬﻮ ﺃﻥ ﻳﻌﻴﺶ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﻳﻔﻜﺮ‪ ،‬ﻭﺃﻥ ﻳﺒﺘﻜﺮ ﺃﳕﺎﻃﹰﺎ ﻓﻜﺮﻳﺔ ﺟﺪﻳﺪﺓ ﺇﺫ ﻳﻌﻴﺶ‪ ،‬ﻓﻴﺘﻔﺘﺢ ﻋﻠﻰ‬
‫ﺁﻓﺎﻕ ﻣُﺮﻛﹼﺒﺎﺕ ﻓﻜﺮﻳﺔ ﳐﺘﻠﻔﺔ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﻣﻦ ﻏﲑ ﻓﻜﺮ ﻫُﻢ ﺩُﻣﻰ ﺗُﻤﺜﹼﻞ‬
‫ﻓﻠﺴﻔﺔ ﺣﻴﺎﺓ ﻟﻶﺧﺮﻳﻦ‪ .‬ﻫﺆﻻﺀ ﻳﻠﻬﺜﻮﻥ ﻟﻠﺘﻐﲑ ﻣﻦ ﺷﻜﻞ ﺇﱃ ﺷﻜﻞ‪ ،‬ﻭﻻ ﳝﻠﹼﻮﻥ‬
‫ﺗﺒﺪﻳﻞ ﻗﻮﺍﻟﺒﻬﻢ‪ ،‬ﻭﻳﻀﻄﺮﺑﻮﻥ ﻣﺎ ﻋﺎﺷﻮﺍ ﰲ ﺍﻻﳓﺮﺍﻑ ﺑﲔ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻔﻜﺮ‪،‬‬
‫ﻭﺍﻻﻧـﺰﻻﻕ ﰲ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺍﻟﺘﻤﺴّﺢ ﺑﲔ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺴﲑﺓ‪ .‬ﻭﻗﺪ ﻳﺘﻘﺎﲰﻮﻥ‬
‫ﺣﻴﻨﹰﺎ ﺣﻈﻮﻇﹰﺎ ﺣﺼﻞ ﻋﻠﻴﻬﺎ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻳﺴﺘﻔﻴﺪﻭﻥ ﺣﻴﻨﹰﺎ ﻣﻦ ﺗﻮﺍﻓﻖ ﳎﺮﻯ ﺍﻷﻣﻮﺭ‬
‫‪-‬ﻭﻛﺄﻬﻧﺎ ﺗﺘﺮﺗﺐ ﺣﺴﺐ ﺗﻔﻜﲑﻫﻢ ﻭﺣﺴﻬﻢ ﻭﺇﺭﺍﺩﻬﺗﻢ‪ -‬ﻟﻜﻨﻬﻢ ﻟﻦ ﻳﺮﳛﻮﺍ‬
‫ﺃﺭﻭﺍﺣﻬﻢ ﺍﻟﺒﺘﺔ ﺑﺎﶈﺎﺳﻦ ﻭﺍﻟﻔﻀﺎﺋﻞ ﺍﻹﺭﺍﺩﻳﺔ‪ ،‬ﻭﻟﻦ ﻳَﺸﺒّﻮﺍ ﻬﺑﺎ ﺇﱃ ﺍﻟﻌﻠﻰ‪ ،‬ﻭﻟﻦ‬
‫ﻳﻮﺟﻬﻮﻫﺎ ﺇﱃ ﺍﻟﻼﻬﻧﺎﻳﺔ‪ .‬ﻫﺆﻻﺀ ﻳﺸﺒﻬﻮﻥ ﺑﺮﻙ ﺍﳌﺎﺀ ﺍﻟﻌﻘﻴﻤﺔ ﻭﺍﶈﺮﻭﻣﺔ ﻣﻦ ﺍﻟَﺒﺮَﻛﺔ‬
‫ﻭﺍﳋﺎﻣﺪﺓ ﻭﺍﳌﻌﺮﺿﺔ ﺇﱃ ﺍﻷُﺳﻮﻥ‪ .‬ﻓﻼ ﻳﺒﻌﺪ ﺃﻥ ﻳﺘﺤﻮﻟﻮﺍ ﲟﺮﻭﺭ ﺍﻟﺰﻣﺎﻥ ﺇﱃ ﳎﻤﻊ‬
‫ﻟﻠﻔﲑﻭﺳﺎﺕ ﻭﻣﺄﻭﻯ ﻟﻠﻤﻜﺮﻭﺑﺎﺕ‪َ ،‬ﺑﻠﹾﻪ ﺃﻥ ﻳﻔﻴﺪﻭﺍ ﺑﺸﻲﺀ ﺑﺎﺳﻢ ﺍﳊﻴﻮﻳﺔ‪.‬‬
‫ﻭﻫﻢ ﺿﺤﺎ ﹲﻝ ﻓﻜﺮﹰﺍ ﻭﺳﻄﺤﻴﻮﻥ ﺭﺃﻳﹰﺎ ﺇﱃ ﺩﺭﺟﺔ ﻛﺄﻬﻧﻢ ﺃﻃﻔﺎﻝ ﻳﻘﻠﺪﻭﻥ ﻛﻞ‬
‫ﻣﺎ ﻳﺮﻭﻥ ﻭﻳﺴﻤﻌﻮﻥ‪ ،‬ﻭﻳﻨﺠﺮﻭﻥ ﻭﺭﺍﺀ ﺍﻟﻄﻐﺎﻡ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ ،‬ﻭﻻ ﳚﺪﻭﻥ ﺳﺎﳓﺔ‬
‫ﻟﻺﺣﺴﺎﺱ ﺑﺄﻧﻔﺴﻬﻢ ﻭﺍﻹﻧﺼﺎﺕ ﺇﱃ ﺩﻭﺍﺧﻠﻬﻢ ﻭﲤﺤﻴﺺ ﻗﻴﻤﻬﻢ ﺍﻟﺬﺍﺗﻴﺔ‪ ...‬ﺑﻞ‬
‫ﻻ ﻳﺸﻌﺮﻭﻥ ﺍﻟﺒﺘﺔ ﺑﻮﺟﻮﺩ ﻗﻴﻢ ﲣﺼﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ‪ .‬ﻓﻴﺤﻴﻮﻥ ﻛﻌﺒﻴﺪ ﻷﺣﺎﺳﻴﺴﻬﻢ‬
‫ﺨّﺮﻭﻥ ﻛﻞ ﺷﻲﺀ ﺣﺼﻠﻮﺍ‬ ‫ﺴِ‬‫ﺍﳉﺴﻤﺎﻧﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ﻋﺒﻮﺩﻳﺔ ﻻ ﺍﻧﻌﺘﺎﻕ ﻣﻨﻬﺎ‪ .‬ﻭﻳُ َ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﳛﺼﻠﻮﻥ‪ ،‬ﳋﺪﻣﺔ ﺍﳉﺴﻤﺎﻧﻴﺔ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﻟﻀﻴﻖ‪ ،‬ﻭﻳﻐﻴّﺮﻭﻥ ﺃﻋﻈﻢ‬
‫ﺍﻷﻟﻄﺎﻑ ﺍﻟﱵ ﻭﻫﺒﻬﺎ ﺍﷲ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻛﺎﻟﻘﻠﺐ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳊﺲ ﻭﺍﻟﺸﻌﻮﺭ‪ ،‬ﺇﱃ‬
‫ﻭﺳﺎﺋﻞ ﺭﺧﻴﺼﺔ ﳌﻠﺬﺍﻬﺗﻢ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﻭﻳﻘﻀﻮﻥ ﺃﻋﻤﺎﺭﻫﻢ ﰲ ﺑﻮﻫﻴﻤﻴﺔ‪ .‬ﺍﳌﻘﺎﻡ‬

‫‪١٢٠‬‬
‫ﻭﺍﳌﻨﺼﺐ ﻭﺍﻟﺸﻬﺮﺓ ﻭﺍﳌﻨﻔﻌﺔ ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﻣﻦ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗُﻌﻴّﻦ‬
‫ﺣﺮﻛﺔ ﻫﺆﻻﺀ ﻭﻓﻌﺎﻟﻴﺎﻬﺗﻢ‪ .‬ﻭﺳﻮﺍﺀ ﺃﻋﺮﻓﻮﺍ ﺃﻡ ﱂ ﻳﻌﺮﻓﻮﺍ‪ ،‬ﻓﻬﻢ ﻳﻘﻌﻮﻥ ﻛﻞ ﻳﻮﻡ ﰲ‬
‫ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺨﺎﺥ ﺍﻟﻘﺎﺗﻠﺔ‪ ،‬ﻭﻳﺬﲝﻮﻥ ﺃﺭﻭﺍﺣﻬﻢ ﻣﺮﺍﺕ ﺑﺴﻜﲔ‬
‫ﺃﺭﺫﻝ ﺃﻧﻮﺍﻉ ﺍﳌﻮﺕ‪.‬‬
‫ﺽ ﻭﻻ ﻣﺴﺘﻘﺒﻞ‪ ،‬ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﺮﺩﺩﻭﻥ ﻗﻮﻝ ﻋﻤﺮ‬ ‫ﻭﻟﻴﺲ ﻷﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻣﺎ ٍ‬
‫ﺍﳋﻴﺎﻡ‪ " :‬ﻻ ﺗَﺸﻐﻞ ﺍﻟﺒَﺎﻝ ﲟﺎﺿﻲ ﺍﻟﺰﻣﺎﻥ‪/‬ﻭﻻ ﺑﺂﰐ ﺍﻟﻌﻴﺶ ﻗﺒ ﹶﻞ ﺍﻷﻭﺍﻥ‪/‬ﻭﺍﻏﻨﻢ ﻣِﻦ‬
‫ﺲ ﰲ ﻃﺒ ِﻊ ﺍﻟﻠﱠﻴﺎﱄ ﺍﻷﻣﺎﻥ"‪ ،‬ﻭﻳﺘﺒﻌﻮﻥ ﻏﺮﺍﺋﺰﻫﻢ ﺍﳊﻴﻮﺍﻧﻴﺔ‪،‬‬ ‫ﺍﳊﺎﺿ ِﺮ ﻟﺬﹼﺍﺗ ِﻪ‪/‬ﻓﻠﻴ َ‬
‫ﻭﻳﺮﻭﻥ ﺍﻟﺪﻧﻴﺎ ﻋﺸﺒﺎ ﻭﻣﺮﻋﻰ‪ ،‬ﻭﳛﻴﻮﻥ ﺭﺍﻏﻤﲔ ﺃﻧﻒ ﻣﺸﺎﻋﺮﻫﻢ ﻭ َﻣﻠﹶﻜﺎﻬﺗﻢ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻓﻼ ﻳﻨﻔﻜﻮﻥ ﻣﻦ ﺍﻟﺘﻘﻠﺐ ﺍﳌﻀﻄﺮﺏ ﰲ ﺍﳌﺴﺘﻨﻘﻊ ﻭ"ﺍﻟﻠﻮﺛﻴﺎﺕ"‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﺣﻴﺎﻬﺗﻢ ﻣﻔﻜﺮﻳﻦ‪ ،‬ﻭﳚﻌﻠﻮﻥ ‪-‬ﺣﺴﺐ ﺩﺭﺟﺎﻬﺗﻢ‪ -‬ﻛﻞ‬
‫ﻳﻮﻡ‪ ،‬ﺃﻭ ﻛﻞ ﺳﺎﻋﺔ‪ ،‬ﻣﻦ ﺣﻴﺎﻬﺗﻢ ﻣﻴﻨﺎ ًﺀ ﺃﻭ ﻣﺮﺳﻰ ﺃﻭ ﻃﺮﻳﻘﹰﺎ ﻟﻸﻓﻜﺎﺭ ﺍﳌﺒﺘﻜﺮﺓ‪،‬‬
‫ﻓﻬﺆﻻﺀ ﳝﻀﻮﻥ ﺃﻋﻤﺎﺭﻫﻢ ﰲ ﺧﻮﺍﺭﻕ ﺍﻟﻌﻴﺶ ﻣﺎ ﻓﻮﻕ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻣﻔﺎﺟﺂﺗﻪ‬
‫ﻭﺳﺤﺮﻩ‪ ،‬ﻓﻴﺘﺠﺮﻋﻮﻥ ﺍﳌﺎﺿﻲ ﻛﻤﺎﺀ ﻧﺒﻊ ﻣﺒﺎﺭﻙ‪ ،‬ﻭﻳﺘﻨﻔﺴﻮﻧﻪ ﻧﻔﺤ ﹶﺔ ﺭﺍﺋﺤ ٍﺔ ﰲ‬
‫ﺭﺋﺎﻬﺗﻢ‪ ،‬ﻭﻳﻄﺎﻟﻌﻮﻧﻪ ﻛﻜﺘﺎﺏ‪ ،‬ﻭﻳﺴﲑﻭﻥ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﻬﺑﺬﻩ ﺍﻟﻌُﺪﺓ‪ ...‬ﻭﳛﻀﻨﻮﻥ‬
‫ﺍﻟﺰﻣﻦ ﺍﻵﰐ ﲝﺮﺍﺭﺓ ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻭﻳﻠﻮﻧﻮﻧﻪ ﺑﺂﻣﺎﳍﻢ‪ ،‬ﻭﻳﺼﻮﺭﻭﻧﻪ ﺑﻌﺰﻣﻬﻢ ﻭﺇﺭﺍﺩﻬﺗﻢ‪...‬‬
‫ﻭﳛﺘﺴﺒﻮﻥ ﺍﻟﺰﻣﻦ ﺍﳊﺎﺿﺮ ﻣﺮﻛﺰﹰﺍ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﹰﺎ ﻟﺘﻨﻔﻴﺬ ﺃﻓﻜﺎﺭﻫﻢ ﺍﳌﺜﺎﻟﻴﺔ‪ ،‬ﻭﻣﺼﻨﻌﹰﺎ‬
‫ﻹﻧﺘﺎﺝ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻭﺟﺴﺮﹰﺍ ﻟﻠﻌﺒﻮﺭ ﻣﻦ ﺍﻟﻨﻈﺮﻱ ﺇﱃ‬
‫ﺍﻟﻌﻤﻠﻲ‪َ ...‬ﻭﻳَﺠﺪّﻭﻥ ﺩﻭﻣﺎ ﻛﻲ ﻳﻜﻮﻧﻮﺍ ﻓﻮﻕ ﺍﻟﺰﻣﺎﻥ ﻭﻓﻮﻕ ﺍﳌﻜﺎﻥ‪.‬‬
‫ﻓﻬُﻢ ﻣﻦ ﻭﺟﻬﺔ ﻳﻄﺎﻟﻌﻮﻥ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺰﻣﺎﻥ ﰲ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ‪ ،‬ﻭﻣﻦ ﻭﺟﻬﺔ‬
‫ﺃﺧﺮﻯ ﻳﻨﺴﻠﺨﻮﻥ ﻣﻦ ﺿﻴﻖ ﺍﳊﻴﺎﺓ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻭﻳﻨﻔﺴﺤﻮﻥ ﰲ ﺭﺣﺎﺏ ﻋﺎﱂ‬
‫ﺍﻟﻔﻜﺮ ﻭﻳﺴﻴﺤﻮﻥ ‪-‬ﻭﻫﻢ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺎﻧﻴﺔ ﺍﳌﻮﻗﻮﺗﺔ‪ -‬ﻋﻠﻰ ﺳﻔﻮﺡ ﳑﺘﺪﺓ ﺇﱃ‬
‫ﺍﻟﻼﻬﻧﺎﻳﺔ ﰲ ﻋﺎﱂ ﺁﺧﺮ ﺫﻱ ﺑُ ْﻌ ٍﺪ ﺃﺑﺪﻱ‪ ...‬ﻳﺴﻴﺤﻮﻥ ﻭﻳﺪﻓﻌﻮﻥ ﻋﺮﺑﻮﻥ ﺍﻟﻼﻬﻧﺎﻳﺔ‬
‫ﺑﺄﻓﻜﺎﺭﻫﻢ ﻭﺃﺣﺎﺳﻴﺴﻬﻢ ﻭﺁﻣﺎﳍﻢ‪ ،‬ﻭﻳﺘﻌﺎﻳﺸﻮﻥ ﻣﻊ ﻣﺸﺎﻋﺮ ﺍﻟﻼﻬﻧﺎﻳﺔ‪ ،‬ﻭﻳﺘﻄﻠﻌﻮﻥ‬
‫ﺇﱃ ﺛﺮﺍﺀ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺃﻏﻮﺍﺭ ﺍﻟﺮﺣﺎﺏ ﺍﻟﹶﻠ ُﺪﻧّﻴﺔ ﺍﻟﱵ ﺣﻔﺮﻭﻫﺎ ﰲ ﻣﻐﺎﻭﺹ‬

‫‪١٢١‬‬
‫ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻭﳚﺪّﻭﻥ ﰲ ﺍﺻﻄﻴﺎﺩ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺠﺎﺀﺍﺕ ﺑﺎﻟﺸِﺒﺎﻙ ﺍﻟﱵ ﻧﺸﺮﻭﻫﺎ ﰲ ﻗﻠﻮﻬﺑﻢ‬
‫ﳑﺎ ﻻ ﺗﺒﺼﺮﻩ ﺍﻷﻋﲔ ﻭﻻ ﺗﺴﺘﻤﻊ ﺇﻟﻴﻪ ﺍﻵﺫﺍﻥ ﻭﻻ ﻳﺘﺼﻮﺭﻩ ﺧﻴﺎﻝ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻓﺘﺮﺷﺪﻫﻢ ﻋﻠﻮﻣﻬﻢ ﻭﻣﻌﺎﺭﻓﻬﻢ ﻭﻣﻜﺘﺴﺒﺎﻬﺗﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻓﻮﻕ ﺍﳌﺴﺘﻮﻳﺎﺕ‪ ،‬ﺇﱃ ﻣﺎ ﻫﻮ‬
‫ﺃﻋﻠﻰ‪ ،‬ﺑﻞ ﺃﻋﻠﻰ ﺍﳌﻌﺎﱄ‪ ،‬ﻭﻳﺆﻣّﻞ ﻛ ﹼﻞ ﻣﻨﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﻋُﻘﺎﺑﹰﺎ ﲰﺎﻭﻳﹰﺎ‪ .‬ﻓﻬﺆﻻﺀ‬
‫ﺍﻟﺬﻳﻦ ﳛﻴﻮﻥ ﺣﻴﺎﺓ ﻛﻬﺬﻩ‪ ،‬ﻭﳚﻌﻠﻮﻥ ﺃﻋﻤﺎﺭﻫﻢ ﻣﺰﺍﺭﻉ ﻷﺷﺠﺎﺭ ﺍﻟﻔﻜﺮ‪َ ،‬ﺳﻤّﻮﻫﻢ‬
‫ﺇﻥ ﺷﺌﺘﻢ ﺃﻫﻞ ﺍﳊﻜﻤﺔ‪ ،‬ﺃﻭ ﺃﺑﻄﺎﻝ ﺍﻟﻔﻠﺴﻔﺔ ﺫﻭﻱ ﺍﳍﺪﻯ‪ ،‬ﻭﻋﺮّﻓﻮﻫﻢ ﻛﻤﺎ‬
‫ﺗﺸﺎﺀﻭﻥ‪ ،‬ﻟﻜﻦ ﺍﻋﻠﻤﻮﺍ ﺑﺄﻥ ﺭﺟﺎﻝ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻳﻦ ﳛﻴﻜﻮﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺑﺮﻗﺔ ﻭﻇﺮﺍﻓﺔ‬
‫ﻧﺴﻴﺞ ﺍﳊﺮﻳﺮ‪ ،‬ﻗﺪ ﻇﻬﺮﻭﺍ ﺩﺍﺋﻤﹰﺎ ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻋﻠﻰ ﻣﺮ ﺍﻟﺰﻣﺎﻥ‬
‫ﺍﳌﻤﺘﺪ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻟﻘﺪﳝﺔ ﺇﱃ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ‪ .‬ﻭﺣﱴ ﺃﻧﻈﻤﺔ ﺍﻟﱪﺍﳘﻴﺔ ﻭﺍﻟﺒﻮﺫﻳﺔ‬
‫ﻭﺍﻟﻜﻮﻧﻔﻮﺷﻴﺔ ﻭﺍﻟﻄﺎﻭﻳﺔ ﻭﺍﻟﺰﺭﺍﺩﺷﺘﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﺸﺒﻪ ﺍﻟﻨﻈﻢ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﻟﻴﺲ ﺍﻷﺩﻳﺎﻥ‪،‬‬
‫ﻫﻲ ﻫﺪﺍﻳﺎ ﺃﺑﻄﺎﻝ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻓﺈﻥ ﺃﳊﺎﻥ ﺻﺮﻭﺡ ﺍﻟﻔﻜﺮ ﻫﺆﻻﺀ‪ ،‬ﺗﺴﻤﻊ ﺩﻭﻣﹰﺎ ﰲ ﺧﺮﻳﺮ ﺗﻴﺎﺭ ﺍﻟﻔﻜﺮ ﺍﳌﺪﻳﺪ‬
‫ﺇﱃ ﺍﳌﺎﺿﻲ‪ .‬ﺇﻥ ﺍﻟﺮﺅﻯ ﺍﳌﺨﺘﻠﻔﺔ ﺇﱃ ﺍﳊﻴﺎﺓ ﻭﺃﳕﺎﻁ ﺍﳊﻴﺎﺓ ﺍﳌﺘﻨﻮﻋﺔ ﻭﺃﺣﻮﺍﺽ‬
‫ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﺜﺮﺍﺀ ﺍﻟﺜﻘﺎﰲ ﰲ ﺍﳉﻬﺎﺕ ﺍﻷﺭﺑﻊ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﻘﺪﱘ ﻭﺍﳉﺪﻳﺪ‪،‬‬
‫ﻛﺎﻧﺖ ﺩﺍﺋﻤﹰﺎ ﻣﻦ ﻧﺘﺎﺝ ﺑﻴﺎﺩﺭ ﺍﻟﻔﻜﺮ ﳍﺆﻻﺀ ﺍﻷﺑﻄﺎﻝ‪ .‬ﻓﻤﻊ ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﺒﺪﻳﻞ‬
‫ﻭﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻹﺑﻌﺎﺩ ﻋﻦ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ‪ ،‬ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﺑﺎﻃﻤﺌﻨﺎﻥ ﺗﺎﻡ ﺇﻥ‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻋﻈﻢ ﻣﻦ ﺍﻟﺒﺸﺮ ﰲ ﺍﻷﺭﺽ ﻻ ﺯﺍﻟﻮﺍ ﻳﺘﺒﻌﻮﻥ ﺁﺛﺎﺭ ﺫﻟﻚ ﺍﶈﺘﻮﻯ ﻭﺍﳌﻌﲎ‬
‫ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﱘ ‪-‬ﻣﻬﻤﺎ ﺗﻌﺴﺮ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺑﲔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪-‬‬
‫ﻭﺃﻇﻦ ﺃﻥ ﺍﻟﻀﺮﻭﺭﺓ ﻗﺎﺋﻤﺔ ﻟﻜﻲ ﻧﺘﻘﺒﻞ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﻷﺧﻄﺎﺀ ‪-‬ﻛﺤﺎﻟﺔ ﻃﺒﻴﻌﻴﺔ‪-‬‬
‫ﲝﺴﻦ ﺍﻟﻈﻦ ﻭﺣﺴﻦ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺫﻟﻚ ﺇﱃ ﺃﻥ ﳚﺪ "ﺍﳌﻤﺜﻠﻮﻥ" ﺍﻷﺑﻄﺎﻝ ﺍﻷﻣﻮ َﺭ‬
‫ﺍﻟﱵ ﱂ ﺗﺘﻌﺮﺽ ﺇﱃ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺒﺪﻳﻞ ﻣﻦ ﺗﻠﻚ ﺍﳌﺮﺟﻌﻴﺎﺕ‪.‬‬
‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻣﺎ ﳚﺐ ﻋﻠﻴﻨﺎ ﺍﻟﻴﻮﻡ ‪-‬ﻭﳓﻦ ﻧﺴﺘﻌﺪ ﻟﻠﺘﺠﺪﻳﺪ ﻣﺮﺗﺒﻄﲔ‬
‫ﺑﺄﻭﺛﻖ ﺍﻟﺮﻭﺍﺑﻂ ﲜﺬﻭﺭ ﻣﻌﺎﻧﻴﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ‪ -‬ﻫﻮ ﺃﻥ ﳒﻬّﺰ ﺍﻷﺑﻄﺎﻝ ﺍﻟﺬﻳﻦ ﳚﻴﺪﻭﻥ‬
‫ﺗﻠﻘﻴﺢ ﺃﻧﻔﺴﻬﻢ ﺑﺄﻣﺼﺎﻝ ﺍﻟﻮﻗﺎﻳﺔ ﺍﳌﺴﺘﺨﺮﺟﺔ ﻣﻦ ﺫﺍﺕ ﺃﺭﻭﺍﺣﻬﻢ‪ ...‬ﺍﻷﺑﻄﺎﻝ‬

‫‪١٢٢‬‬
‫ﺍ ﹸﳌْﻨﺸِﺪﻭﻥ ﺍﻟﻘﺎﺩﺭﻭﻥ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻜﻠﻤﺎﺕ ﻷﻧﺎﺷﻴﺪ ﻣﺎﺿﻴﻨﺎ ﻣﻦ ﻏﲑ ﺗﻌﺜﺮ‬
‫ﺑﺸﻲﺀ ﺃﻭ ﺑﻌﺎﺋﻖ‪ ،‬ﻭﻋﻠﻰ ﺍﺳﺘﺸﻌﺎﺭ ﺗﻮﻗﺪ ﺍﳊﻤﺎﺱ ﰲ ﻗﻠﻮﺑﻨﺎ ﺍﳌﺘﺠﺪﺩﺓ ﻛﻞ ﻣﺮﺓ‬
‫ﺑﺘﻠﻮﻥ ﺁﺧﺮ‪.‬‬
‫ﻉ ﺃﺟﺎﻧﺐ ﺃﻏﺮﺍﺭٍ‪،‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻧﻨﺎ ﺳﻮﻑ ﻳﻄﺎﻟﻨﺎ ﺧﺮﺍﺏ ﻋﻈﻴﻢ ﻋﻠﻰ ﺃﻳﺪﻱ ﺻﻨﺎ ٍ‬
‫ﳊﲔ ﺇﻋﺪﺍﺩﻧﺎ ﻭﲡﻬﻴﺰﻧﺎ ﳍﺆﻻﺀ ﺍﻷﺑﻄﺎﻝ‪ .‬ﻭﺇﺑّﺎﻥ ﺫﻟﻚ‪ ،‬ﺳﺘﺸﺘﻐﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ‬
‫ﺃﻳﻀﹰﺎ ﺑﺼﺐ ﺃﺳﺎﻃﲑﻫﺎ ﺍﻟﻘﺪﳝﺔ ﳌﻞﺀ ﻓﺮﺍﻍ ﺍﻟﻘﻴﻢ ﺍﻷﺯﻟﻴﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﺗﺒﺤﺚ ﻋﻨﻬﺎ‬
‫ﺑﻮﺟﺪﺍﻬﻧﺎ ﻓﻼ ﺗﻌﺜﺮ ﻋﻠﻴﻬﺎ ﺑﻌﻘﻠﻬﺎ‪ ...‬ﻓﺘﺘﻘﻠﺐ ﻣﻦ ﻓﻘﺪﺍﻥ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺇﱃ ﺩﻭﺍﺭ‬
‫ﺍﻷﺯﻣﺔ‪ ،‬ﻭﻣﻦ ﺩﻭﺍﺭ ﺍﻷﺯﻣﺔ ﺇﱃ ﲣﺮﻳﺒﺎﺕ ﺟﺪﻳﺪﺓ‪.‬‬
‫ﻟﻘﺪ ﻏﺎﺑﺖ ﻋﻦ ﻭﺍﻗﻌﻨﺎ ﻣﻨﺬ ﻗﺮﻭﻥ ﻣﻨﻈﻮﻣﺔ ﻓﻜﺮﻳﺔ ﺫﺍﺗﻴﺔ‪ ،‬ﻭﻓﻠﺴﻔﺔ ﺣﻴﺎﺓ ﺫﺍﺗﻴﺔ‪،‬‬
‫ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳊﺮﻛﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺸﻜﻞ ﺟﺬﻭﺭ ﺍﳌﻌﲎ ﻟﺜﻘﺎﻓﺘﻨﺎ "ﺍﳌﹼﻠﻴّﺔ"‪،‬‬
‫ﻓﺘﺸﺘﺘﻨﺎ ﺷﺬﺭ ﻣﺬﺭ‪ ،‬ﳓﻦ ﻭﻋﺎﱂ ﻛﺒﲑ ﻣﺮﺗﺒﻂ ﺑﻨﺎ‪ .‬ﻭﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﳕﻴﺰ ﺑﲔ‬
‫ﺍﻟﻨﺴﻖ ﺍﻟﻔﻠﺴﻔﻲ ﻭﺍﻟﻔﻜﺮﻱ ﳌﺘﺮﲨﻲ ﻧﻈﺎﻡ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺍﳌﺘﺠﻤﻌﺔ ﰲ ﺍﳊﻮﺽ‬
‫ﺍﻟﻔﻜﺮﻱ ﻷﺭﺳﻄﻮ‪ ،‬ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻜﻨﺪﻱ ﻭﺍﻟﻔﺎﺭﺍﰊ ﻭﺍﺑﻦ ﺭﺷﺪ‪ ،‬ﻭﺇﱃ ﺣﺪ ﻣﻌﲔ‬
‫ﺍﺑﻦ ﺳﻴﻨﺎ‪ ،‬ﻭﺑﲔ ﻧﺴﻘﻨﺎ ﺍﻟﻔﻜﺮﻱ ﻭﻓﻠﺴﻔﺘﻨﺎ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﺍﳌﻮﺻﻮﻟﺔ ﺍﳉﺬﻭﺭ‬
‫ﺑﺎﻟﺴﻤﻮﺍﺕ‪ ،‬ﺍﻟﻘﺪﳝﺔ ﻛﺎﻷﺯﻝ‪ ،‬ﻟﻜﻦ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺑﻞ ﺍﻷﻛﺜﺮ ﺟﺪﺓ ﻣﻦ ﺍﳉﺪﺓ ﺫﺍﻬﺗﺎ‪،‬‬
‫ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﺳﺘﻴﻌﺎﺏ ﻛﻞ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻭﺍﳌﻨﻀﻮﺩﺓ ﻣﻦ ﺍﳊﻜﻤﺔ‬
‫ﳊﻜﹶﻢ‪ .‬ﻓﻤﻮﺿﻮﻉ ﻧﺴﻘﻨﺎ ﺍﻟﻔﻜﺮﻱ ﻗﺎﺋﻢ ﻋﻠﻰ ﺗﻔﺴﲑ ﺫﻱ ﺗﻨـﺰﻝ ﻣﻦ ﺍﻟﻼﻫﻮﺕ‬ ‫ﻭﺍ ِ‬
‫ﻭﺍﳉﱪﻭﺕ ﻭﺍﳌﻠﻜﻮﺕ ﻭﺍﻟﻨﺎﺳﻮﺕ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺍﳌﻨﺸﺄ ﻭﻣﻨ ّﻮﺭٍ‪ ،‬ﻭﻣﻌﺘﻤ ٍﺪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ‬
‫ﺍﳋﻠﻖ‪ .‬ﻓﺈﺫﺍ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﺘﻔﻬﻢ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺑﻨﻜﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻧﻜﻮﻥ‬
‫ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺇﺑﺮﺍﺯ ﻧﻈﺎﻣﻨﺎ ﺍﻟﻔﻜﺮﻱ‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺍﻓﺘﺘﺎﺡ ﻃﺮﻕ‬
‫ﻭﺍﺳﻌﺔ ﺗﺆﺩﻱ ﺇﱃ ﲡﺪﻳﺪ ﺟﺎﺩ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪.‬‬
‫ﻟﻘﺪ ﺑﺬﻟﺖ ﺍﳉﻬﻮﺩ ﰲ ﺳﺒﻴﻞ ﻧﻈﺎﻡ ﻓﻜﺮﻱ ﻛﻬﺬﺍ ﻣﺮﺍﺕ ﻛﺜﲑﺓ ﻣﻨﺬ ﻋﻬﺪ‬
‫ﳏﻤﺪ ﺍﻟﻔﺎﺗﺢ ‪-‬ﺟﻌﻞ ﺍﷲ ﻣﺜﻮﺍﻩ ﺍﳉﻨﺔ‪ -‬ﻟﻜﻨﻬﺎ ﱂ ﺗﺒﻠﻎ ﺍﻟﻐﺎﻳﺎﺕ ﺍﳌﺮﺟﻮﺓ ﻣﻨﻬﺎ‪.‬‬
‫ﻫﺬﻩ ﺍﳌﻼﺣﻈﺔ ﳝﻜﻦ ﺃﻥ ﺗﺘﻌﺮﺽ ﺇﱃ ﺍﳌﻨﺎﻗﺸﺔ ﻣﻦ ﺑﻌﺾ ﺟﻮﺍﻧﺒﻬﺎ‪ ،‬ﻟﻜﻦ ﺍﳊﺎﻝ‬

‫‪١٢٣‬‬
‫ﻫﻮ ﻫﺬﺍ ﻋﻤﻮﻣﹰﺎ‪ .‬ﻟﻘﺪ َﺟ ّﺪ ﺍﻟﻜﺜﲑﻭﻥ ﰲ ﺃﻥ ﻳﺴﺘﺠﻴﺒﻮﺍ ﳌﺜﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﺮﻗﺐ‬
‫ﰲ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ‪ ،‬ﻛﺄﻣﺜﺎﻝ ﺧﻮﺟﻪ ﺯﺍﺩﻩ ﻭﺍﳌﻼ ﺯﻳﺮﻙ‪ ،‬ﺃﻭ ﻣﺼﻄﻔﻰ‬
‫ﺭﺷﻴﺪ ﺑﺎﺷﺎ ﻭﻣﻬﻨﺪﺳﻲ "ﺍﳌﺸﺮﻭﻃﻴﺔ" )ﺍﳊﻜﻢ ﺍﻟﺪﺳﺘﻮﺭﻱ(‪ ،‬ﻭﻣﻨﻬﻢ ﺇﱃ ﻛﺜﲑﻳﻦ‬
‫ﻣﻦ ﻋﻤﺎﻝ ﺍﻟﻔﻜﺮ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﳋﺎﻟﺼﺔ ﻧﻴﺎﻬﺗﻢ ﻭﻏﲑ ﺍﳋﺎﻟﺼﺔ‪ .‬ﻟﻜﻦ‬
‫ﺑﻌﻀﻬﻢ ﺗﻌﺜﺮ ﻭﺗﻮﻗﻒ ﻋﻨﺪ "ﻬﺗﺎﻓﺖ" ﺍﺑﻦ ﺭﺷﺪ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻏﺮﻕ‬
‫ﰲ ﺩﻭﺍﻣﺎﺕ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻭﻏﻮﺳﺖ ﻛﻮﻣﺖ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺗﻠﻬﻰ ﻭﺍﻧﺸﻐﻞ‬
‫ﻬﺑﺬﻳﺎﻥ ﺩﺭﻛﻬﺎﱘ‪ ...‬ﻭﱂ ﺗﻜ ﹼﻞ ﺍﳊﺮﻛﺔ ﺃﺑﺪﺍﹰ‪ ،‬ﻟﻜﻦ ﱂ ﳛﺴﺒﻮﺍ ﺣﺴﺎﺏ ﺍﻟﻌﺼﺮ‬
‫ﺣﻴﻨﺎﹰ‪ ،‬ﺃﻭ ﺗﺮﺍﻛﻀﻮﺍ ﻭﺭﺍﺀ ﺍﻷﺣﻼﻡ ﻭﺣﺪﻫﺎ‪ ،‬ﺃﻭ ﺍﲣﺬﺕ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺮﻏﺒﺎﺕ ﺁﳍﺔ‬
‫ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻓﺘﺒﺪﺩ ﰲ ﺍﳊﲑﺓ ﻭﺍﻟﻀﻴﺎﻉ ﻣﲑﺍﺙ ﺃﻟﻒ ﺳﻨﺔ ﻣﻦ ﺍﻟﻘﻴﻢ "ﺍﳌﹼﻠﻴّﺔ"‪ .‬ﻭﻳﺎ‬
‫ﻟﻴﺘﻨﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺍﻵﻥ ﺃﻥ ﻧﺘﺠﺎﻭﺯ ﻫﺬﻩ ﺍﻟﺴﻠﺒﻴﺎﺕ‪ ...‬ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ! ﻓﻠﺴﻨﺎ ﻧﺪﻋﻲ‬
‫ﺃﻧﻨﺎ ﻧﻨﻈﺮ ﺑﻌﲔ ﺍﻟﺮﺿﺎ ﺇﱃ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻣﻦ ﻭﺍﻗﻌﻨﺎ‪ .‬ﻓﻜﻢ ﺃﲤﲎ ﺃﻥ ﻧﺘﺠﺎﻭﺯ‬
‫ﺍﻟﺴﻠﺒﻴﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻥ ﻧﻄﻮﺭ ﻧﻈﺎﻣﹰﺎ ﻓﻜﺮﻳﹰﺎ ﻭﻓﻠﺴﻔﺔ " ِﻣﻠﹼﻴﺔ" ﺗﺘﻐﺬﻯ ﻣﻦ ﻣﺼﺎﺩﺭﻧﺎ‬
‫ﺍﻟﺬﺍﺗﻴﺔ!‬
‫ﻭﺃﺷﲑ ﻫﻨﺎ ﺇﱃ ﺃﻥ ﺁﺭﺍﺀﻧﺎ ﺳﺘﺘﻨﺎﻗﺾ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﺳﻴﻨﻬﺶ ﺑﻌﻀﻨﺎ‬
‫ﺑﻌﻀﹰﺎ ﰲ ﻓﺦ "ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺴﺎﻗﻂ"‪ ،‬ﺑﺴﺒﺐ ﺍﻻﺧﺘﻼﻑ ﰲ ﺯﻭﺍﻳﺎ ﺍﻟﺸﻌﻮﺭ‬
‫ﻭﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﻜﺎﺋﻨﺎﺕ ﻭﺗﻔﺴﲑﻫﺎ‪ ،‬ﻣﺎ ﱂ ُﻧﻘِﻢ ﻣﺎ ﻧﺒﻨﻴﻪ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻓﻜﺮﻳﺔ‬
‫ﺭﺍﺳﺨﺔ ﻛﻬﺬﻩ‪ ،‬ﻭﻣﺎ ﱂ ﳕﺘﻠﻚ ﻧﻈﺎﻣﺎ ﻓﻠﺴﻔﻴﹰﺎ ﻛﻬﺬﺍ‪ .‬ﻓﻴﺠﺐ ﲢﻘﻴﻖ ﻋﺎﺋﺪﻳﺔ‬
‫ﻣﺴﺘﻘﺒﻠﻨﺎ ﺇﻟﻴﻨﺎ‪ ،‬ﻣﺜﻠﻤﺎ ﺣﺎﺿﺮﻧﺎ‪ ،‬ﻬﺑﺬﻩ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻬﺑﺬﺍ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﻭﺑﻔﻴﺾ ﺃﺳﻠﻮﺏ‬
‫ﺗﺘﻘﺎﲰﻪ ﺍﻷﺟﻴﺎﻝ ﲨﻴﻌﹰﺎ‪ .‬ﻓﺈﺫﺍ ﱂ ﺗﺘﺤﻘﻖ ﺍﻟﻮﺣﺪﺓ ﰲ ﻣﺸﺎﻋﺮﻧﺎ ﻭﻓﻜﺮﻧﺎ ﻭﳕﻂ‬
‫ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻓﺴﺘﻈﻞ ﺍﻟﻮﺣﺪﺓ "ﺍﳌﹼﻠﻴّﺔ" ﻭﺍﻟﺘﻀﺎﻣﻦ "ﺍ ِﳌﻠﹼﻲ" ﺃﹸﻣﻨﻴﺔ ﲪﺎﺳﻴﺔ‪ .‬ﻓﺎﳌﻨﻄﻠﻖ‬
‫"ﺍﳌﻠﻲ" ﻭﺍﻟﻔﻜﺮ "ﺍﳌﻠﻲ"‪ ،‬ﻭﺍﶈﺎﻛﻤﺔ "ﺍﳌﹼﻠﻴّﺔ"‪ ،‬ﻭﻭﺍﺭﺩﺍﺕ ﺍﻟﺮﻭﺡ‪ ،‬ﺃﻣﻮﺭ ﺑﺎﻟﻐﺔ‬
‫ﺍﻷﳘﻴﺔ ﰲ ﺃﻱ ﻧﻈﺎﻡ ﻣﻦ ﺍﻷﻧﻈﻤﺔ‪ .‬ﻓﺈﻥ ﺃﻱ ﻧﻈﺎﻡ ﻓﻜﺮﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻘﻖ‬
‫ﻭﺣﺪﺓ ﺍﳊﺲ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﶈﺎﻛﻤﺔ‪ ،‬ﻭﺳﻬﻮﻟﺔ ﺍﻟﺘﻌﺎﻳﺶ ﻣﻌﹰﺎ ﻟﺸﻌﺐ‬
‫ﻣﻦ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﺑﺎﳌﻘﻴﺎﺱ ﻭﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺪ ﻣﻦ ﻋﻘﻞ ﺍﻟﺸﻌﺐ ﻭﻭﺟﺪﺍﻧﻪ ﻭﻋﺎﱂ‬
‫ﺃﺣﺎﺳﻴﺴﻪ‪ ...‬ﻭﻋﻠﻰ ﺍﻟﻀﺪ ﺇﺫﺍ ﺗﺼﺎﺩﻣﺖ ﺍﳌﺸـﺎﻋﺮ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﺘﻔﺎﺳـﲑ‬
‫‪١٢٤‬‬
‫ﻭﺍﻷﺳﺎﻟﻴﺐ‪ ،‬ﻭﺗﻨﺎﻗﻀﺖ ﺍﶈﺎﻛﻤﺎﺕ‪ ،‬ﻓﺈﻥ ﺗﺰﺍﺣﻢ ﺍﳊﺮﻛﺔ ﰲ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻻ‬
‫ﻳﻌﲏ ﻛﺜﺮﺓ ﺍﻟﱪﻛﺔ ﺍﻟﺒﺘﺔ‪ .‬ﻭﺩﻉ ﻋﻨﻚ ﺍﻟﱪﻛﺔ‪ ،‬ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﻳﺆﻭﻝ ﺍﳌﺼﲑ ﺇﱃ‬
‫ﺍﻻﺿﻤﺤﻼﻝ ﰲ ﻫﺬﻩ ﺍﻷﻭﺿﺎﻉ‪ .‬ﺇﻥ ﻛﻞ ﲪﻠﺔ ﻭﺟﻬﺪ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﺎﱐ‬
‫ﻣﻦ ﻓﻮﺿﻰ ﰲ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﻔﺴﲑ ﻳﺸﺒﻪ ﺃﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ ﺍﳌﺮﺗﻄﻤﺔ ﺑﺒﻌﻀﻬﺎ‪ ،‬ﺇﺫ ﺗﺘﻜﺎﺳﺮ‬
‫ﺐ ﺇﱃ ﺣﻮﺽ ﻋﻄﺎﻟﺘﻬﺎ ﻭﺗﻠﻒ ﻭﺗﺪﻭﺭ ﰲ ﻓﺮﺍﻍ ﺍﻟﺪﻭﺭ ﻭﺍﻟﺘﺴﻠﺴﻞ‬ ‫ﺩﻭﻣﹰﺎ ﻭﺗﻨﺼ ّ‬
‫ﺍﻟﻔﺎﺳﺪ‪ .‬ﻭﻟﻌﻠﻨﺎ ﳒﺪ ﺑﺎﻟﺘﻤﺤﻴﺺ ﺣﻜﻤ ﹰﺔ ﰲ ﺗﻜﺎﺳﺮ ﺃﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ ﺑﺎﻻﺭﺗﻄﺎﻡ ﻣﻊ‬
‫ﺑﻌﻀﻬﺎ‪ ،‬ﻟﻜﻦ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳌﺼﺎﺩﻣﺎﺕ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﻻ ﳜﻠﻒ ﺇﻻ ﺍﻟﺘﻌﻔﻦ ﻭﺍﻻﳓﻼﻝ‬
‫ﻭﺇﻫﺪﺍﺭ ﺍﻟﻨﻔﺲ‪ .‬ﻓﻔﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻳﻜﻮﻥ ﻛﻞ ﻓﺮﺩ ﺫﺋﺒﹰﺎ ﻳﻔﺘﺮﺱ ﺍﻵﺧﺮ‪،‬‬
‫ﻭﻛﻞ ﻓﻜﺮ ﺑﺮﻧﺎﳎﹰﺎ ﻟﻠﻤﻮﺕ‪ .‬ﻭﻣﻊ ﺃﻥ ﺍﻟﺴﻤﺎﺀ ﲤﻄﺮ ﺭﲪﺔ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﻟﻜﻦ ﺍﳍﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺒﻘﻰ ﲢﺖ ﻬﺗﺪﻳﺪ ُﻋﺜﹼﺘﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺗﺒﻘﻰ ﺍﻟﻘﻴﻢ ﺍﻟﺘﺎﺭﳜﻴﺔ‬
‫ﻓﻴﻬﺎ ﻣﻌﺮﺿﺔ ﺇﱃ ﺍﻻﳔﺮﺍﻕ ﻭﺍﻟﺘﻤﺰﻕ‪ ،‬ﻭﺗﺒﻘﻰ ﺍﳌﻘﺪﺳﺎﺕ ﻣﻬﺪﺩﺓ ﺑﺎﻟﺘﺒﺪﺩ‪ .‬ﻭﻻ ﳏﻞ‬
‫ﻟﻠﻮﻓﺎﺀ ﻋﻨﺪ ﺍﻟﻜﻬﻮﻝ ﰲ ﺍﻟﺮﻛﺎﻡ ﺍﻟﺒﺸﺮﻱ ﳍﺬﺍ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻻ ﻣﻜﺎﻥ ﻟﻠﻔﺘﻮﺓ ﻋﻨﺪ‬
‫ﺷﺒﺎﻬﺑﻢ‪ .‬ﻓﺎﻟﻘﻮﻯ ﺍﻟﻔﺘﻴﺔ ﻭﺍﳊﺮﻛﻴﺔ ﺍﳌﺄﻣﻮﻝ ﻣﻨﻬﺎ ﺃﻥ ﺗﺴﻤﻮ ﺑﺎﳌﺴﺘﻘﺒﻞ ﻛﺴﺎﺭﻳﺔ‬
‫ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻫﺎﻣﺎﻬﺗﺎ‪ ،‬ﻫﻲ ﺍﻟﱵ ﲢﺘﻘﺮ ﺍﻟﺮﺍﻳﺔ ﻭﺗﺸﺘﻢ ﺍﳌﺎﺿﻲ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﲢﺴﺐ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﺳﺎﺣﺔ ﺟﻨﻮﻥ ﻹﺟﺮﺍﺀ ﺭﺫﺍﺋﻠﻬﺎ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ...‬ﺃﻣﺎ ﺍﻟﻜﻬﻮﻝ‬
‫ﻭﺍﳌﺜﻘﻔﻮﻥ ﺍﻟﺬﻳﻦ ﺳﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻼﻣﺒﺎﻻﺓ ﺍﳌﻔﺰﻋﺔ‪ ،‬ﻓﻴﺘﺼﺮﻓﻮﻥ ﻛﻤﺸﺠﻌﲔ‬
‫ﻟﻔﻜﺮ "ﺍﻟﻠﻮﺛﻴﺎﺕ"‪ ...‬ﻓﺘﺮﺍﻫﻢ ﻳﺜﲑﻭﻥ ﺍﻟﺒﻮﻫﻴﻤﻴﺔ ﰲ ﺍﻷﺭﻭﺍﺡ ﻭﻳﺼﺒّﻮﻥ ﻣﺎﺀ ﺍﻟﻨﺎﺭ‬
‫ﻋﻠﻰ ﺍﻟﺒﺼﺎﺋﺮ‪ ،‬ﺑﺄﻗﻮﺍﳍﻢ ﻭﻛﺘﺎﺑﺎﻬﺗﻢ ﻭﺭﺳﻮﻣﻬﻢ ﻭﺑﺮﺍﳎﻬﻢ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪.‬‬
‫ﻭﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻻ ﲢﻔﺰ ﻣﺂﻭﻱ ﺍﻟﻌﻠﻢ ﻋﺸﻖ ﺍﻟﻌﻠﻢ ﻭﻓﻜﺮ ﺍﻟﻌﻠﻢ ﰲ‬
‫ﺍﻷﺭﻭﺍﺡ‪ ...‬ﻭﻳﻠﻌﺐ ﺃﺻﺤﺎﺏ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ ﻣﻌﻴﻨﺔ ﺑﺎﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﺍﻟﻘﻮﺓ ﻭﻛﺄﻬﻧﻢ‬
‫ﺩﻣﻰ‪ ،‬ﻳﻔﺘﺮﺱ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ‪ ...‬ﻭﻳﻀﻄﺮ ﺍﳌﻨﻄﻖ ﻭﺍﶈﺎﻛﻤﺔ ﻭﺍﻹﳍﺎﻡ ﻋﻠﻰ ﺍﳌﺴﲑ‬
‫ﰲ ﺍﳌﻤﺮﺍﺕ ﺍﻟﻀﻴﻘﺔ ﻟﻠﺮﻣﻮﺯ ﻭﺍﻹﺷﺎﺭﺍﺕ‪ ...‬ﻭﺑﺪﻫﻲ ﺃﻥ ﺍﳊﻴﺎﺓ ﺑﺬﺍﻬﺗﺎ ﺗﻜﻮﻥ‬
‫ﺗﻌﺬﻳﺒﹰﺎ ﻟﻠﺤﻴﺎﺓ ﰲ ﳎﺘﻤﻊ ﻛﻬﺬﺍ‪ ،‬ﻋﺎﻣ ٍﺮ ﺑﺎﻟﻨﻘﺎﺋﺾ ﻭﺍﳌﺨﺎﻟﻔﺎﺕ‪ ،‬ﻣﻘ ّﺪ ٍﻡ ﻟﻠﺮﻏﺒﺎﺕ‬
‫ﻭﺍﻷﻫﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻔﻜﺮ‪.‬‬

‫‪١٢٥‬‬
‫ﻭﺍﳊﺎﻝ ﺃﻥ ﻧﻈﺎﻡ ﺍﻟﻔﻜﺮ ﻭﻓﻠﺴﻔﺔ ﺍﳊﻴﺎﺓ ﻋﻨﺪﻧﺎ ﺭﺣﻴﺒﺔ‪ ،‬ﺗﺘﻨﺎﻭﻝ ﻋﻮﺍﱂ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﻭﻣﺎ ﻋﺪﺍ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻣﺎ ﻗﺒﻞ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﺘﻘﻴّﻢ ﺍﻷﺷﻴﺎﺀ ﻭﻣﺎ ﻋﺪﺍ ﺍﻷﺷﻴﺎﺀ ﰲ ﻛﻠﻴﺔ‪،‬‬
‫ﻭﺗﻌﻴّﻦ ﻣﻌﺎﱂ ﳕﻂ ﺍﳊﻴﺎﺓ ﰲ ﺗﻜﺎﻣﻞ ﻭﺇﺣﺎﻃﺔ‪ .‬ﻓﻬﻮ ﻧﻈﺎﻡ ﳛﻘﻖ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﻜﻮﻧﻴﺔ‬
‫ﺍﳌﺮﺗﻘﺒﺔ ﰲ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺑﺘﺤﻮﻳﻞ ﺍﻟﺴﻠﻮﻙ ﺍﻷﺧﻼﻗﻲ ﺇﱃ ﺣﺎﻝ ﺍﻟﺴﻴﻮﻟﺔ ﰲ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﻭﺃﺟﺰﺍﺋﻪ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﻳﺴﺘﺠﻴﺐ ﻟﻠﻤﺘﻄﻠﺒﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻴﺼﻞ ﺍﺠﻤﻟﺘﻤﻊ ﰲ‬
‫ﻇﻞ ﺫﻟﻚ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﲡﺪﻳﺪ ﻧﻔﺴﻪ ﺫﺍﺗﻴﺎ ﺑﺎﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺍﻷﺧﻼﻕ‬
‫ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺘﻔﻜﺮ‪ .‬ﰒ ﻳﻜﻮﻥ ﻓﻜﺮﻧﺎ ﺍﳊﻀﺎﺭﻱ ﻭﻏﻨﺎﻧﺎ ﺍﻟﺜﻘﺎﰲ ﻛﺴﻠﻌﺔ ﺭﺍﺋﺠﺔ ﰲ‬
‫ﻛﻞ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ‪ ،‬ﻓﻨﻐﺪﻭ ﺍﻟﻴﺪ ﺍﳌﻌﻄﺎﺀ ﺍﻟﱵ ﺗﻘﺪﻡ ﰲ ﺍﺭﺗﻴﺎﺡ ﻫﺒﺎﺕ ﻓﻜﺮﻧﺎ‬
‫ﺍﻹﻧﺴﺎﱐ ﻭﻓﻠﺴﻔﺘﻨﺎ ﺍﻷﺧﻼﻗﻴﺔ ﻭﻓﻬﻤﻨﺎ ﻟﻠﻔﻀﻴﻠﺔ ﻭﻣﺘﻠﻘﻴﺎﺗﻨﺎ ﻟﻠﻌﺪﺍﻟﺔ‪ .‬ﻭﺑﻔﻀﻞ ﻫﺬﺍ‬
‫ﺍﻟﻮﺿﻊ ﻭﺍﳌﺴﺘﻮﻯ ﺃﻳﻀﺎﹰ‪ ،‬ﺗﻨﺒﺠﺲ ﺍﳊﺮﻛﻴﺎﺕ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻷﺻﻮﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﰲ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻛﻤﺎ ﰲ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻷﺧﺮﻯ‪ ،‬ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻸﻣﺔ‪،‬‬
‫ﻓﺘﺘﺤﺮﺭ ﻣﻦ ﺃﻧﻮﺍﻉ "ﺍﳌﻘﻴﱢﺪﺍﺕ" ﻛﻠﻬﺎ‪ .‬ﺇﻥ "ﺍﻟﺘﻘﻴّﺪﺍﺕ" ﺍﻟﻀﻤﻨﻴﺔ ﺍﳌﻀﺮﻭﺑﺔ ﻋﻠﻰ‬
‫ﺭﻗﺎﺑﻨﺎ ﺣﱴ ﺍﻵﻥ ﻛﺎﻟﻨﲑ‪ ،‬ﺑﺴﺒﺐ ﻧﻘﺎﻁ ﺿﻌﻒ ﻓﻴﻨﺎ ﺃﻭ ﻣﺪﻳﻮﻧﻴﺎﺕ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﻣﻬﻤﺎ‬
‫ﻛﺎﻧﺖ ﺧﻔﻴﺔ ﻏﲑ ﺟﻠﻴﺔ‪َ ،‬ﻋﺮّﺽ ﻧﻈﺎﻣﻨﺎ ﺍﻹﺩﺍﺭﻱ‪ ،‬ﻭﺃﻧﻈﻤﺘﻨﺎ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﻌﺪﻟﻴﺔ ﺇﱃ ﺍﻟﻌﻄﻞ ﻭﺍﻟﻔﺸﻞ‪ ،‬ﻭﺃﺻﺎﻬﺑﺎ ﺑﺎﻟﺸﻠﻞ‪ .‬ﺇﻥ ﺃﺑﻨﺎﺀ ﺃﺭﻭﻣﺘﻨﺎ‬
‫ﺍﻟﺬﻫﺒﻴﺔ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻷﻧﺎﺿﻮﻝ ﺃﺭﻗﻰ ﺑﻼﺩ ﺍﻷﺭﺽ ﻋﻤﺮﺍﻧﺎ ﻗﺪ ﻧﺴﺠﻮﺍ ﺃﻭ‬
‫ﺃﻧﺸﺄﻭﺍ ﺃﻧﻈﻤﺘﻬﻢ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺗﺸﻜﻴﻼﻬﺗﻢ ﺍﻟﻌﺪﻟﻴﺔ‪ ،‬ﲟﺴﺘﻠﺰﻣﺎﺕ ﺍﻟﺮﻭﺡ‬
‫ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻓﻠﻢ ﻳﺴﻤﺤﻮﺍ ﻟﻔﻜﺮ ﺃﻭ ﳌﺆﺳﺴﺔ ﺃﻭ ﹶﻟﺘَﻠ ﱟﻖ ﺃﻥ ﳚﺘﺎﺯ ﻣﻦ ﺃﺑﻮﺍﺏ ﻫﺬﻩ‬
‫ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﱵ ُﺗ َﻌﺪّ "ﺑﻴﻮﺕ ﺍﳊﺮﻡ" ﻟﻸﻣﺔ‪ ،‬ﻣﺎ ﱂ ُﻳ ﹶﻘﻴّﻢ ﺑﺎﳌﻘﻮﱢﻣﺎﺕ ﻭﺍﳌﻌﺎﻳﲑ‬
‫ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻭﺩﻉ ﻋﻨﻚ ﺃﻥ ﻳﺄﺫﻧﻮﺍ ﺑﺬﻟﻚ‪ ،‬ﻓﻬﻢ ﱂ ﻳﻴﺄﺳﻮﺍ ﺣﱴ ﺣﲔ ﺍﻧﺴﺤﺎﻬﺑﻢ‬
‫ﺟﺎﻧﺒﹰﺎ ﻭﻗﺪ ﺃﺛﺨﻨﺘﻬﻢ ﺍﳉﺮﺍﺡ ﻣﻐﻠﻮﺑﲔ ﺇﱃ ﻣﺪﺓ‪ ،‬ﺑﻌﺪ ﺣﺮﺏ ﺿﺮﻭﺱ ﻣﻊ ﺍﻟﻌﺎﱂ‬
‫ﻛﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺑﺮﻳﻖ ﺍﻷﻣﻞ‪ ،‬ﻣﻬﺰﻭﻣﲔ ﻭﻟﻜﻦ ﻣﻊ ﺍﻹﳝﺎﻥ‪ .‬ﻓﻠﻢ ﻳﺘﻮﺍﻧﻮﺍ ﻋﻦ ﺇﻟﻘﺎﺀ‬
‫ﺃﻳﺪﻳﻬﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ﳊﻤﺎﻳﺔ ﺃﺻﻞ ﺣﻴﺎﻬﺗﻢ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﺗﺮﺍﻛﻤﻮﺍ ﺣﻮﻝ ﺍﻟﺸﻌﻮﺭ‬
‫ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﻋﻀﻮﺍ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻮﺍﺟﺬ ‪-‬ﺣﺴﺐ ﺇﻓﺎﺩﺓ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪ -‬ﻋﻠﻰ‬
‫ﺍﳊﺮﻛﻴﺎﺕ ﺍﻟﱵ ﻳﺪﻳﻨﻮﻥ ﺑﻮﺟﻮﺩﻫﻢ ﳍﺎ‪ ...‬ﻓﻜﺎﻧﺖ ﻧﻮﺍﺻﻴﻬﻢ ﻋﺎﻟﻴﺔ‪ ،‬ﻭَﺗﹶﻠﻘﹼﻴﺎﻬﺗﻢ‬

‫‪١٢٦‬‬
 ‫ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ ﻣﻮﺯﻭﻧﺔ‪ ،‬ﻭﺃﻧﻔﺎﺳﻬﻢ ﺣﺮﻯ‪ ،‬ﻣﺎﺿﲔ ﳓﻮ "ﺇﺣﻴﺎﺀ" ﺟﺪﻳﺪ‪...‬‬
‫ﻭﻗﺪ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻜﻮﻥ ﻣﺜﻠﻬﻢ‪ ،‬ﻭﻗﺪ ﻧﺘﻘﺪﻡ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﳓﻦ ﻧﺘﺮﻗﺐ ﻓﺠﺮﹰﺍ ﻳﺘﺒﻊ‬
‫ﻓﺠﺮﹰﺍ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ‪ ،‬ﺇﺫﺍ ﻗﻴّﻤﻨﺎ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﻧﻌﻴﺶ ﻓﻴﻬﺎ ﺗﻘﻴﻴﻤﹰﺎ ﺻﺤﻴﺤﹰﺎ ﻣﻦ ﻭﺟﻬﺔ‬
‫ﺃﻓﻖ ﺍﳊﻜﻤﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻓﻔﺴﺮﻧﺎ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ ﺗﻔﺴﲑﹰﺍ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻭﺷﺨّﺼﻨﺎ‬
‫ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺒﻨﺎﺀ ﺇﻧﺴﺎﻧﻨﺎ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﺍﻧﺸﺪﺩﻧﺎ ﺑﻔﻜﺮﺓ ﺍﻟﺘﻮﺍﺟﺪ ﻭﺍﳊﻀﻮﺭ‬
‫ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﻌﻴﻖ ﺍﻷﺟﻴﺎﻝ ﺍﻟﺒﺼﲑﺓ ﻋﻦ ﺗﻘﺪﻡ ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ‬
‫ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻘﻴﻴﻢ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻰ ﺻﻌﻴﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﺣﺎﻣﻴﺔ‬
‫ﻷﻋﺮﺍﻑ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺗﻘﺎﻟﻴﺪﻩ ﻭﺣﺮﻛﻴﺎﺕ ﺗﺎﺭﳜﻪ‪ ،‬ﻭﻣﺎﻫﺮﺓ ﰲ ﺗﻔﺴﲑ ﺗﻜﺮﺭ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺑﺎﲡﺎﻩ ﲡﺪﻳﺪ ﺍﻟﺬﺍﺕ؟‬
‫ﻭﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺬﻛﺮ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺄﻥ ﻣﺴﺆﻭﻟﻴﺘﻨﺎ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﻴﻮﻡ ﻫﻲ ﺇﺷﻌﺎﺭ‬
‫ﻭﺟﺪﺍﻥ ﺍﻷﺟﻴﺎﻝ ﲟﺆﺛﺮﺍﺕ ﺍﻟﻜﺪﺡ ﺍﳌﺒﺬﻭﻝ ﻣﻨﺬ ﻋﺼﻮﺭ ﻣﺪﻳﺪﺓ‪ ،‬ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﳝﺎﻧﻴﺔ‬
‫ﺍﳌﺘﺸﺮﺑﺔ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﳌﺘﺄﺻﻠﺔ ﺍﳉﺬﻭﺭ‪ ،‬ﻋﻠﻰ ﻗﺪﺭ ﺃﻋﻤﺎﻗﻬﺎ ﰲ ﺫﺍﻬﺗﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺘﻄﻮﻳﺮ ﺣﺲ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺍﻷﻣﺔ‪ .‬ﻓﺈﺫﺍ ﳒﺤﻨﺎ ﰲ ﻫﺬﺍ‪ ،‬ﻓﻠﻦ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻝ‬
‫ﺃﺣﺪ ﺑﻌﺪ ﺟﻴﻠﲔ ﺃﻭ ﺛﻼﺛﺔ ﺃﺟﻴﺎﻝ ﺃﻥ ﻳﻌﻴﺶ ﻓﻮﻕ ﺗﺮﺍﺏ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﰒ ﻳﺴﺘﻌﲑ‬
‫ﳌﺆﺳﺴﺎﺕ ﺍﻟﺸﻌﺐ ﺍﳌﺘﻨﻮﻋﺔ ﻣﺼﺎﺩﺭ ﺃﺟﻨﺒﻴﺔ ﻋﻦ ﺣﺮﻛﻴﺎﺕ ﺭﻭﺣﻨﺎ ﻭﻣﻌﻨﺎﻧﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﳓﻦ ﳒﻠﺐ ﻋﻨﺎﺻﺮ ﺣﻴﺎﺓ ﺍﻟﻐﺪ ﻣﻦ ﻣﺎﺿﻴﻨﺎ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﻌﺠﻨﻬﺎ ﰲ‬
‫ﻣﻌﺎﺟﻦ ﺛﻘﺎﻓﺘﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ ﺑﻨﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺿﻮﺀ ﺍﻟﻌﻠﻢ‪ ،‬ﻧﻜﻮﻥ ﻗﺪ ﺟﻬﺰﻧﺎ ﲬﲑﺓ ﺃﺑﺪﻳﺘﻨﺎ‪.‬‬

‫‪١٢٧‬‬
 ‫ﺃﺟﻴﺎﻝ ﺍﻷﻣﻞ ‪١ -‬‬

‫ﺇﻥ ﺃﺟﻴﺎﻝ ﺍﻷﻣﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺰﻣﻦ ﺍﳊﺎﺿﺮ ﻫﻢ ﳑﺜﻠﻮ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻷﺧﻼﻕ‬
‫ﻭﺍﻟﻔﻦ‪ ،‬ﻭﻫﻢ ﻣﻬﻨﺪﺳـﻮ ﺍﻟﺮﻭﺡ ﳌﻦ ﻳﺄﺗﻮﻥ ﺑﻌﺪﻧﺎ‪ .‬ﻭﺳﻴﺸﻜﹼﻞ ﻫﺆﻻﺀ ﺗﻜﻮﻳﻨﺎﺕ‬
‫ﺟﺪﻳﺪﺓ ﰲ ﻛﻞ ﺷﺮﳛﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺑﺘﻔﺮﻳﻎ ﺣﺮﺍﺭﺓ ﺍﻹﳍﺎﻡ ﻟﻘﻠﻮﻬﺑﻢ ﺍﳌﺘﻐﺬﻳﺔ‬
‫ﺑﺎﻷﺧﺮﻭﻳﺎﺕ ﺇﱃ ﺍﻟﺼﺪﻭﺭ ﺍﶈﺘﺎﺟﺔ ﺇﻟﻴﻬﺎ‪ .‬ﻭﺇﻥ ﺿﻴـﺎﻉ ﺣﻆ ﻛﺜﲑ ﻣﻦ ﺍﻷﺟﻴﺎﻝ‬
‫ﰲ ﺗﺎﺭﳜﻨﺎ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﻫﺪﺭﻫﻢ‪ ،‬ﺑﻞ ﺳﻘﻮﻃﻬﻢ ﰲ ﺍﳉﻨﻮﻥ ﻭﺍﳍﺬﻳﺎﻥ‪ ،‬ﻛﺎﻥ ﺑﺪﺭﺟﺔ‬
‫ﻛﺒﲑﺓ ﻟﻌﺪﻡ ﺍﻟﺘﻘﺎﺋﻬﻢ ﲟﺜﻞ ﻫﺬﺍ ﺍﳉﻴﻞ ﺍﻷﻣﻞ‪.‬‬
‫ﻟﻘﺪ ﻋﺸﻨﺎ ﰲ ﺍﻟﻘﺮﻥ ﺍﻷﺧﲑ‪ ،‬ﺃﻭ ﺍﻟﻘﺮﻧﲔ ﺍﻷﺧﲑﻳﻦ‪ ،‬ﻫﺰﺍﺋﻢ ﻣﺘﺘﺎﻟﻴﺔ ﺣﱴ ﰲ‬
‫ﻭﺳﻂ ﺍﻟﻨﺠﺎﺡ! ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﺧﺴﺮﻧﺎ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﺼﺮ! ﻓﻔﻲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﻛﻨﺎ‬
‫ﻧﻔﺘﺮﺱ ﺑﻌﻀﻨﺎ ﺍﻟﺒﻌﺾ ﻛﺎﻟﺬﺋﺎﺏ‪ ،‬ﺧﻠﻔﻨﺎ ﻟﻸﺟﻴﺎﻝ ﺍﻵﺗﻴﺔ ﻣﻦ ﺑﻌﺪﻧﺎ ﺇﺭﺙ ﺍﳊﻘﺪ‬
‫ﺨﻞﹸ ﺍﻟﺬﻳﻦ ﺧﺎﺿﻮﺍ ﰲ‬ ‫ﻭﺍﻟﺒﻐﺾ ﻭﺍﻟﺘﻌﺼﺐ ﺍﻟﺴﻴﺎﺳﻲ‪ .‬ﻓﻔﻲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﱂ َﻳ ْ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﺃﻭ ﺍﻟﺬﻳﻦ ﺷﺎﺭﻛﻮﺍ ﻓﻴﻬﺎ ﻣﻦ ﺧﺎﺭﺟﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﺇﻣﺎ ﻣﻦ ﺍﺣﺘﺴﺎﺏ‬
‫ﻛﻞ ﻭﺳﻴﻠﺔ ﻟﺘﺼﺪّﺭ ﻓﺮﻳﻘﻬﻢ ﻭﻛﻮﺍﺩﺭﻫﻢ ﻭﺳﻴﻠ ﹰﺔ ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻭﺇﻣﺎ ﻣﻦ ﺗﻮﻫﻢ ﺃﻥ‬
‫ﺍﺳﺘﻼﻣﻬﻢ ﻟﻠﺤﻜﻢ ﻳﻐﲑ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﻣﻮﺭ ﺃﻭ ﻳﻨﻘﺬ ﺍﻟﻮﻃﻦ‪ .‬ﻭﱂ ﻳﻔﻬﻢ ﺍﻟﻄﺮﻓﺎﻥ‬
‫ﻳﻘﻴﻨﹰﺎ ﺑﺄﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻘﺎﺻﺪ ﺍﳌﺮﺟﻮﺓ ﻟﻦ ﻳﺘﺤﻘﻖ ﺇ ﹼﻻ ﺑﺎﻧﻘﻼﺏ ﻳﻌﺘﻤﺪ ﺍﻟﺪﻭﺭﺍﻥ‬
‫ﰲ ﹶﻓﻠﹶﻚ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ .‬ﻭﻷﻬﻧﻢ ﱂ ﻳﺪﺭﻛﻮﺍ ﺫﻟﻚ‪،‬‬
‫ﻇﻨﻮﺍ ﺃﻥ ﺍﻟﺘﻐﲑ ﻭﺍﻻﻧﻌﻄﺎﻑ ﺍﻟﻜﺒﲑ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻪ‪ ،‬ﻫﻮ ﻫﺬﻩ ﺍﻟﺘﻐﻴﲑﺍﺕ ﺍﳉﻮﻓﺎﺀ‬
‫ﻭﺍﳋﺎﻭﻳﺔ ﻣﻦ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻟﺼﻮﺭﻳـﺔ‪ ،‬ﻭﺍﻟﺸﻜﻠﻴﺔ‪ ،‬ﻭﺗﺸﺒﺜﻮﺍ ﻣﺘﻌﻠﻘﲔ ﺑﺄﺫﻳﺎﻝ ﺗﻐﻴﲑ‬
‫ﺍﳌﻜﻴﺎﺝ ﻭﺍﻷﺻﺒﺎﻍ ﻭﺍﻷﻟﻮﺍﻥ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺮﻣﻴﻢ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﻜﺒﲑﺓ‪ .‬ﻭﺯﺩ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﺃﻥ ﺑﻌﻀﻬﻢ ﺑﺎﻉ ﻟﻠﺸﻴﻄﺎﻥ ﻓﻜﺮﺓ "ﺍﳌﹼﻠﻴّﺔ" ﺍﻟﺮﺍﻗﻴﺔ ﺑﺄﺷـﻴﺎﺀ ﲞﺴﺔ ﻭﻛﺄﻧﻪ‬

‫‪١٢٨‬‬
‫"ﻓﺎﻭﺳﺖ")‪ (١‬ﻏﺮﱞ ﻷﻧﻪ ﻏﺮﻳﺐ ﻋﻦ ﻗﻴﻤﻨﺎ "ﺍﳌﹼﻠﻴّﺔ" ﺍﳊﻘﻴﻘﻴﺔ‪ .‬ﻭﱂ ﻳَﻤ ﹼﻞ ﻫﺆﻻﺀ ﻣﻦ‬
‫ﺍﻻﺿﻄﺮﺍﺏ ﺍﳌﺴـﺘﻤﺮ ﺣﺴﺐ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳊـﺎﻝ ﻣﻦ ﺣﻴﺚ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳌﻄﺎﻣﺢ‬
‫ﺍﳌﺘﻘﻠﺒﺔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺻﻴﺎﻏﺔ ﺷﻜﻞ ﻟﻠﻤﻠﹼﺔ ﻋﻠﻰ ﺻﻮﺭﺓ ﻣﻌﻴﻨﺔ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﺻﻮﺭﺓ‬
‫ﺃﺧﺮﻯ ﻳﻮﻣﹰﺎ ﺁﺧﺮ‪ ...‬ﺑـﻞ ﺍﻷﺻﺢ ﻋﻠﻰ ﺇﻇﻬﺎﺭ "ﺍﳌﻠﹼﺔ" ﻬﺑﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﺸﺎﺫﺓ‬
‫ﺍﻟﻌﺠﻴﺒﺔ‪ .‬ﻓﺘﻨﻔﺴﻮﺍ ﻫﻮﺍﺀ "ﺍﻟﻄﻮﺭﺍﻧﻴﺔ" ﻣﺮﺓ‪ ،‬ﻭﳘﻬﻤﻮﺍ ﻣﺮﺓ ﲟﻘﻮﻻﺕ "ﺍﻟﺸﻌﺐ‪،‬‬
‫ﺍﻟﻔﻼﺡ‪ ،‬ﺍﻟﻘﺮﻭﻱ"‪ .‬ﻭﻗﻀﻮﺍ ﻭﻗﺘﹰﺎ ﻣﻊ "ﺍﻷﺭﺳـﺘﻘﺮﺍﻃﻴﺔ" ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﰒ ﻗﺎﻟﻮﺍ‪:‬‬
‫"ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ"‪ ،‬ﻭﻏﻤﺰﻭﺍ "ﻟﻠﺸـﻴﻮﻋﻴﺔ"‪ ... ،‬ﻟﻜﻨﻬﻢ ﱂ ﻳﻨﺠﻮﺍ ﻣﻦ ﺍ ﹶﳍْﻴ ِﻢ ﻋﻠﻰ‬
‫ﻭﺟﻮﻫﻬﻢ ﺃﺑـﺪﹰﺍ! ﻓﺎﲣﺬ ﻣﺜﻘﻔﻮﻧﺎ ﺧﺎﺻﺔ‪ ،‬ﺣﻠﻢ ﻓﺮﻧﺴﺎ‪ ،‬ﻭﺍﻹﻋﺠﺎﺏ ﺑﺎﻧﻜﻠﺘﺮﺓ‪،‬‬
‫ﺕ ﻟﺘﻔﺴﲑ ﺍﳊﻴﺎﺓ‬ ‫ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺃﳌﺎﻧﻴـﺎ‪ ،‬ﻭﻋﺸﻖ ﺃﻣﺮﻳﻜﺎ ﻭﺍﻟﺸﻮﻕ ﺇﻟﻴﻬﺎ‪ ،‬ﺣﺮﻛﻴﺎ ٍ‬
‫ﻭﻣﻮﺍﻧﺊ ﻟﺮﺳـﻮ ﺍﻟﺴﻔﺎﺋﻦ ﺍﳌﺒﺤﺮﺓ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺑﻨَﻬﻤِﻬﻢ ﺍﳌﺨﺘﻠﻂ ﻭﺍﻟﻔﺎﻗﺪ‬
‫ﻟﻠﻤﻌﺎﻳﲑ‪ ،‬ﻭﺣﺴﺐ ﺗﻘﻠﺐ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳊﺎﻝ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗُﺮﺳﱠﺦ ﺍﻟﻔﻜﺮ ﹸﺓ ﺍﳌﺸﺘﺮﻛﺔ ﺑﻴﻨﻨﺎ ﻛﺸﻌﺐ‪ ،‬ﻭﺃﻋﲏ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﺎﻃﻔﺔ ﺍﳌﹼﻠﻴّﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﺘﻴﻨﺔ ﻭﺍﻟﺮﺻﻴﻨﺔ ﺍﻟﱵ ﺗﺴـﻤﻮ ﻓﻮﻕ ﻛﻞ‬
‫ﺍﻷﺣﻼﻡ ﻭﺍﳌﺘﺨﻴﻼﺕ ﻭﺗﺘﺠﺎﻭﺯ ﺣﻘﺎﺋﻖ ﺍﻷﺭﻭﺍﺡ ﺍﳌﻨﻔﺮﺩﺓ‪ ،‬ﻭﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‬
‫ﺍﻟﺴﻠﻴﻢ ﺍﳌﺘﲔ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﺍﳌﺘﺄﺻﻞ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﳌﺴﺘﻘﺮﺓ‪ ،‬ﻭﺍﻟﻔﻀﻴﻠﺔ ﺍﳌﺘﻤﻜﻨﺔ ﻣﻦ‬
‫ﺍﻷﺭﻭﺍﺡ‪ .‬ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺗﺴـﺘﻄﻴﻊ ﺃﻥ َﺗﻌِﺪ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ ﺑﺎﳋﻼﺹ‬
‫ﺍﳌﺄﻣﻮﻝ‪ ...‬ﺣﺮﻛﺔ ﺃﺧﻼﻗﻴﺔ ﺛﺎﺑﺘﺔ ﺍﻟﺘﻮﺟﻪ‪ ،‬ﻣﻨﻔﺘﺤﺔ ﻋﻠﻰ ﺍﻻﻣﺘﺪﺍﺩ ﻭﺍﻟﺘﻐﻴﲑ ﰲ‬
‫ﹶﻓﻠﹶﻚ ﺛﺮﺍﺋﻬﺎ ﺍﻟﺮﻭﺣﻲ ﻭﺍﳌﻌﻨﻮﻱ ﺍﻟﺬﺍﰐ‪ ،‬ﻏﲑ ﻣﺘﺰﺣﺰﺣﺔ ﻋﻦ ﳏﻮﺭ "ﺭﺿﺎ ﺍﷲ"‪،‬‬
‫ﻣﻮﺻﺪﺓ ﺍﻷﺑﻮﺍﺏ ﲤﺎﻣﹰﺎ ﰲ ﻭﺟﻪ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳌﻄﺎﻣﺢ‪ .‬ﻭﺑﻌﻜﺲ ﺍﳊﺎﻝ‪ ،‬ﺳﻨﻌﺠﺰ ﻋﻦ‬
‫ﺍﺣﺘﻀﺎﻥ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ ﺍﳋﺎﺹ "ﺑِﻤﻠﹼﺘﻨﺎ" ﺫﺍﺗﻴﺎﹰ‪ ،‬ﻭﺇﺣﺎﻃﺘﻪ ﺑﺎﳊﻤﺎﻳﺔ‪ ،‬ﻭﺇﻳﺼﺎﻝ‬
‫ﺍﻷﻣﺎﻧﺔ ﺇﱃ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ ﺑﺄﻛﻤﻞ ﺧﺼﺎﻝ ﺍﻷﻣﻨﺎﺀ‪ ،‬ﻣﺎ ﺩﻣﻨﺎ ﰲ ﺍﻧﺘﻘﺎﻝ ﻋﻠﻰ‬

‫ﻼ‬
‫)‪ (١‬ﻓﺎﻭﺳﺖ‪ :‬ﺳﺎﺣﺮ ﺃﳌﺎﱐ ﻗﻴﻞ ﺇﻧﻪ ﺑﺎﻉ ﻧﻔﺴﻪ ﻟﻠﺸﻴﻄﺎﻥ ﻟﻘﺎﺀ ﺍﳋﲑﺍﺕ ﺍﻷﺭﺿﻴﺔ‪ .‬ﺍﲣﺬﻩ ﺑﻌـﺾ ﺍﻟـﺸﻌﺮﺍﺀ ﺑﻄـ ﹰ‬
‫ﳌﺆﻟﻔﺎﻬﺗﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﻏﻮﺗﻪ ﰲ ﻣﺄﺳﺎﺓ ﺷﻬﲑﺓ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١٢٩‬‬
‫ﺍﳋﻄﻮﻁ ﺍﳌﻨﺤﺮﻓﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻭﰲ ﻏﺒﺶ ﺍﻹﳝﺎﻥ ﺍﳌﺨﺘﻠﻂ ﺍﻟﺬﻱ ﱂ ﻳﺒﻠﻎ ﺍﻟﻴﻘﲔ ﰲ‬
‫ﻗﻠﻮﺑﻨﺎ ﻭﻣﻔﺎﻫﻴﻢ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻟَﺘﻠﹶﻘﻴﺎﺕ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﺘﻨﻮﻋﺔ ﰲ ﻋﻘﻮﻟﻨﺎ‪.‬‬
‫ﻻ ﻳﻐﻴﺐ ﻋﻦ ﺍﻟﻌﺎﺭﻓﲔ ﻬﺑﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺍﳌﻀﻄﺮﺑﺔ ﻣﺎ ﻓﻘﺪﻧﺎﻩ‪ ،‬ﻭﻣﺎ ﺿﻴﻌﻨﺎﻩ ﻣﻦ‬
‫ﻒ ﺇﺑّﺎﻬﻧﺎ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﺑﺎﺑﺘﻜﺎﺭ ﺃﺳﻠﻮﺏ‬ ‫ﻗﻴﻤﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ ﰲ ﺍﳌﺎﺿﻲ ﺍﻟﻘﺮﻳﺐ‪ .‬ﻭﱂ ﻧﻜ ّ‬
‫ﺟﺪﻳﺪ ﻭﻓﻠﺴﻔﺔ ﺣﻴﺎﺓ ﺟﺪﻳﺪﺓ‪ ،‬ﺗُﺒﻌﺪ ﻋﻨﺎ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺨﺘﻠﻔﺔ ﺍﺧﺘﻼﻓﺎ ﺑﻴّﻨﺎﹰ‪،‬‬
‫ﻭﺍﻟَﺘﹶﻠﻘﱢﻴﺎﺕ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺑﻌﻀﻬﺎ ﺑﻌﺪﹰﺍ ﺷﺎﺳﻌﺎﹰ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﻨﺎﻗﻀﺔ ﺗﻨﺎﻗﻀﹰﺎ ﻛﻠﻴﹰﺎ‪.‬‬
‫ﻟﻜﻦ ﻫﻴﻬﺎﺕ‪ ،‬ﻫﻴﻬﺎﺕ‪ .‬ﻓﻜﻢ ﻋﻤ ٍﺮ ﺍﻧﻘﻀﻰ ﻫﺪﺭﺍﹰ‪ ،‬ﻭﻣﺎ ﺯﻟﻨﺎ ﻧﺴﻠﻮ ﲞﻴﺎﻝ ﺃﻥ‬
‫ﻧﺒﺘﻜﺮ ﺃﺷﻴﺎﺀ ﺟﺪﻳﺪﺓ! ﻭﻳﺒﺪﻭ ﱄ ﻋﺴﲑﹰﺍ ﺃﻥ ﳒﺪ ﺃﺳﻠﻮﺑﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻭﻓﻠﺴﻔﺔ ﺣﻴﺎﺓ‬
‫ﺟﺪﻳﺪﺓ ﺑﻌﺪ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﻤﺎ ﱂ ﳒﺪ ﰲ ﺍﻟﺴﺎﺑﻖ‪ .‬ﺫﻟﻚ‪ ،‬ﻷﻧﻨﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺼﻞ ﺇﱃ‬
‫ﻣﺮﻛﹼﺐ ﻓﻜﺮﻱ ﺟﺪﻳﺪ ﻭﺃﺳﻠﻮﺏ ﻣﺒﺘﻜﺮ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺬﺍﺕ ﻣﻦ ﺩﻭﻥ ﺍﺣﺘﻀﺎ ٍﻥ‬
‫ﳉﺬﻭﺭ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻟﻘﺪ ﻓﺸﻠﻨﺎ ﰲ ﺑﻠﻮﻍ ﻧﻈﺎﻡ ﻓﻜﺮﻱ ﺟﺪﻳﺪ‬
‫ﻭﺃﺳﻠﻮﺏ ﻣﺒﺘﻜﺮ‪ ...‬ﺑﻞ ﺯﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻧﻨﺎ ﻋﺸﻨﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻏﺜﻴﺎﻧﹰﺎ ﻭﺍﺿﻄﺮﺍﺑﹰﺎ‬
‫ﺥ ﻛﺜﲑ ﺍﻷﺷﻮﺍﻙ‪ ،‬ﻭﻛﺄﻧﻨﺎ ﻣﻀﻄﺮﻭﻥ ﺇﱃ ﺍﻹﺣﺴﺎﺱ ﺑﺄﺷﻴﺎﺀ‬ ‫ﲢﺖ ﺗﺄﺛﲑ ﻣُﻨﺎ ٍ‬
‫ﺹ ﺳﻨﺤﺖ‬ ‫ﻋﺪﻳﺪﺓ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ! ﻭﺇﺑّﺎﻥ ﺫﻟﻚ‪ ،‬ﺃﹸﻫﺪِﺭﺕ ﻋﺒﺜﹰﺎ ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ ﻓﺮ ٌ‬
‫ﻟﻨﺎ‪ ،‬ﻭﻃﺎﻗﺎﺕ ﻛﺎﻣﻨﺔ ﻟﻠﻘﻮﺓ ﻭﺍﳌﻨﻌﺔ‪.‬‬
‫ﻭﻣﻬﻤﺎ ﺑﺪﺍ ﻋﻠﻴﻨﺎ ﻭﻛﺄﻧﻨﺎ ﻧﻌﻤﻞ ﺷﻴﺌﹰﺎ ﻣﻨﺬ ﻗﺮﻥ ﺃﻭ ﻗﺮﻧﲔ‪ ،‬ﻓﺈﻧﻨﺎ ﱂ ُﻧﻘِﻢ ﺃﺛﺮﹰﺍ‬
‫ﻧﻄﻤﺌﻦ ﺇﻟﻴﻪ ﺃﻭ ﻧُﻐﺒَﻂ ﻋﻠﻴﻪ‪ ،‬ﳚﺴﺪ ﺇﳝﺎﻧﻨﺎ ﺍﳌﻨﺴﺎﺏ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻋﻤﺎﻕ ﺗﺄﺭﳜﻨﺎ ﻭﳕﻂ‬
‫ﻓﻜﺮﻧﺎ ﻭﺃﺧﻼﻗﻨﺎ ﻭﺛﻘﺎﻓﺘﻨﺎ ﻭﻓﻨﻨﺎ ﻭﺍﻗﺘﺼﺎﺩﻧﺎ‪ .‬ﻭﻟﺌﻦ ﺃﺟﺮﻳﺖ ﰲ ﻣﺮﺍﺣﻞ ﻣﻌﻴﻨﺔ‬
‫ﻣﺪﺍﺧﻼﺕ ﺟﺮﺍﺣﻴﺔ ﺗﺄﺟﻴﺠﹰﺎ ﻟﻸﺣﻼﻡ ﺃﻭ ﻷﻫﻮﺍﺀ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻟﻜﻦ ﱂ ﻧﺴﻤﻊ ﺇﻻ‬
‫ﲨﹰﺎ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﻣﻨﻴﺎﺕ ﺍﳋﺎﺩﻋﺔ ﻋﻦ ﺣﺎﺟﺎﺗﻨﺎ ﺍﳊﻘﻴﻘﻴﺔ ﻣﺜﻞ ﺗﻔﺴﲑ ﺍﻟﻌﺼﺮ‬
‫ﻭﺗﻘﻴﻴﻢ ﺍﻟﻌﻠﻢ ﻭﺗﻔﻬﻢ ﺣﻜﻤﺔ ﺍﻟﻮﻓﺎﻕ ﻭﺍﻻﺗﻔﺎﻕ ﻭﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻔﻘﺮ ﺍﻟﺬﻱ ﻳﻘﺼﻢ‬
‫ﻇﻬﺮﻧﺎ ﻣﻨﺬ ﺯﻣﺎﻥ ﻃﻮﻳﻞ‪ .‬ﺇﻥ ﳒﺎﺗﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻫﺎﺏ ﺍﻟﺬﻱ ﳛﺒﺴﻨﺎ ﰲ ﺣﻮﺍﺳﻨﺎ‬
‫ﻓﻴﻠﻬﻴﻨﺎ‪ ،‬ﻭﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺰﻳﻠﺔ‪ ،‬ﺳﻴﺘﺤﻘﻖ ﻋﻠﻰ ﻳﺪ ﺃﺑﻄﺎﻝ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺒﺼﲑﺓ‬
‫ﻭﺍﻟﻠﺪﻧﻴﺎﺕ ﺍﻟﻔﺎﳘﲔ ﻟﻠﻌﺼﺮ ﻭﺍﻟﻌﺎﺷﻘﲔ ﻟﻠﺤﻘﻴﻘﺔ ﺑﺸُﺒﻮﺏ ﺍﺷﺘﻴﺎﻗﻬﻢ ﻟﻠﻌﻠﻢ‪،‬‬

‫‪١٣٠‬‬
‫ﺤﺪَﻭﺩَﺑﺔ ﻇﻬﻮﺭﻫﻢ ﲢﺖ ﺛﻘﻞ ﺍﳌﻌﻀﻼﺕ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳊﺎﺿﺮﺓ ﻭﺍﻟﻘﻠﻖ ﺍﳌﺘﺼﻮﺭ‬ ‫ﻭﺍ ﹸﳌ ْ‬
‫ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺍﳌﻨﻌﻜﺴﺔ ﺩﻭﺍﺧﻠﻬﻢ ﻋﻠﻰ ﺳﻠﻮﻛﻬﻢ ﻭﺗﺼﺮﻓﺎﻬﺗﻢ‪ ،‬ﻭﺍﳌﺘﻨﻔﺴﲔ ﻫﻮﺍﺀ‬
‫ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻭﺍﳌﺘﻄﻠﻌﲔ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﻣﺎ ﺧﻠﻒ ﺍﻵﻓﺎﻕ‪ ...‬ﺃﺑﻄﺎﻝ ﺍﻟﻠﺪﻧﻴﺎﺕ ﺍﻟﺬﻳﻦ ﻳﺌﻨﻮﻥ‬
‫ﺑﺂﻻﻡ ﺍﻷﺟﻴﺎﻝ ﺇﺫ ﻳﺴﻌﻮﻥ ﻟﻠﻨﻬﻮﺽ ﻬﺑﺎ ﺇﱃ ﺩﺭﺟﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﳛﻮﻟﻮﻥ ﻣﺴﺘﻘﺒﻠﻬﺎ‬
‫ﺍﻟﻜﺪِﺭ ﺇﱃ ﺩﻣﻮﻉ ﰲ ﺃﺭﻭﺍﺣﻬﻢ ﻓﻴﻨﻮﺣﻮﻥ ﻧﻮﺍﺡ ﺃﻳﻮﺏ ‪ ،‬ﻭﻳﺘﻘﺎﲰﻮﻥ ﻣﻌﻬﺎ‬
‫ﺸﺒّﻮﻥ ﺇﱃ ﺍﻟﻌﻠﻰ ﺑﺎﻟﺸﻜﺮ ﺑﺎﺣﺘﺴﺎﺏ ﻟﺬﺍﺋﺬﻫﺎ ﺃﻧﻌﻤﺎ‬
‫ﺃﻭﺟﺎﻉ ﻳﻮﻣﻬﻢ ﻭﻏﺪﻫﻢ‪ ،‬ﻭَﻳ ُ‬
‫ﻣﻦ ﺍﳊﻖ ﺗﻌﺎﱃ‪ .‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻠﻬﻤﻮﻥ ﻣﻦ ﺗﺎﺭﳜﻨﺎ ﺍﳊﻲ ﺍﳌﺰﺩﻫﺮ ﺑﺎﻷﻟﻮﺍﻥ‪،‬‬
‫ﺍﳌﻤﺘﺪ ﺇﱃ ﻣﺌﺎﺕ ﺍﻟﺴﻨﻮﺍﺕ‪ ،‬ﻭﻳﺴﺘﻘﻮﻭﻥ ﻣﻨﻬﺎ‪ ،‬ﻓﻴﻨﻔﺨﻮﻥ ﺭﻭﺡ ﺻﲑﻭﺭﺓ "ﺍﳌﻠﹼﺔ"‪،‬‬
‫" ِﻣﻠﹼﺔ" ﺣﻘﻴﻘﻴﺔ ﻭﻣﺘﺪﻓﻘﺔ ﺑﺎﳊﻴﻮﻳﺔ‪ ،‬ﻭﻳﺌﺰﻭﻥ ﺍﻟﺸﺒﺎﺏ ﺑﻔﻜﺮ ﺍﻹﳝﺎﻥ ﻭﺍﻷﻣﻞ‬
‫ﻭﺍﳊﺮﻛﺔ‪ ،‬ﻭﻳﻔﺘﺤﻮﻥ ﺗﻴﺎﺭﺍﺕ ﺟﺪﻳﺪﺓ ﻣﻦ ﺣﻮﺽ ﻓﻜﺮﻧﺎ "ﺍ ِﳌﻠﹼﻲ" ﺍﳌﺴﺘﻜﲔ ﻣﻨﺬ‬
‫ﺯﻣﻦ ﻃﻮﻳﻞ ﰲ ﺍﻟﺸِﺒﺎﻙ ﺍﻟﻘﺎﺗﻠﺔ ﻟﻠﺨﻤﻮﺩ ﺍﻟﺮﻫﻴﺐ‪ .‬ﻭﳓﻦ ﻛﺄﻣﺔ ﺳﻨﻬﺮﻉ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺘﻴﺎﺭﺍﺕ ﺇﱃ ﻣﻌﺎﺑﺪﻧﺎ ﺍﻟﱵ ﻓﻘﺪﻧﺎﻫﺎ ﰲ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻓﻨﺠﻬﺶ ﺑﺪﻣﻮﻉ ﺍﻟﻮﺻﺎﻝ‪ ،‬ﻭﻧﻌﻮﺩ‬
‫ﺇﱃ ﻣﺂﻭﻳﻨﺎ ﻭﻣﺴﺎﻛﻨﻨﺎ ﺍﻟﺪﺍﻓﺌﺔ ﻛﺰﻭﺍﻳﺎ ﺍﳉﻨﺔ‪ ،‬ﻓﻨﻠﺘﻘﻲ ﺑﺎﻧﻌﻜﺎﺳﺎﺕ ﺍﳉﻨﺎﻥ ﺍﻟﱵ‬
‫ﺿﻴﻌﻨﺎﻫﺎ ﻣﻨﺬ ﺃﻣﺪ ﺑﻌﻴﺪ‪ ،‬ﻭﻧﻜﺘﺸﻒ ﳎﺪﺩﹰﺍ ﻣﺪﺍﺭﺳﻨﺎ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺒﺤﺚ‬
‫ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﻋﺸﻖ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﻛﺮﺓ ﺃﺧﺮﻯ ﻣﻦ ﺧﻼﻝ ﻣﻨﺎﻓﺬﻩ‬
‫ﺍﳌﻔﺘﻮﺣﺔ ﻋﻠﻰ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ...‬ﻭﻧـﺰﺩﺍﺩ ﺣﺒﹰﺎ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﻧﺘﻌﻠﻢ ﺍﻗﺘﺴﺎﻡ ﻛﻞ ﺷﻲﺀ‪،‬‬
‫ﻭﳓﺘﻀﻦ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺍﻟﺴﻔﻮﺡ ﺍﻟﺰﻣﺮﺩﻳﺔ ﻟﻘﻠﻮﺑﻨﺎ ﺑﺄﺧﻼﻕ ﺍﻟﻌﻴﺶ ﰲ ﺍﺿﻄﺮﺍﺏ‬
‫ﻭﻗﻠﻖ ﻣﺘﺰﺍﻳـﺪ‪ ...‬ﻭﻧﻄﻔﺢ ﲟﺸﺎﻋﺮ ﺍﻟﻔﻦ ﻭﺍﻟﺼﻨﻌﺔ ﺇﺯﺍﺀ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻧﻔﻜﺮ ﰲ‬
‫ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺎﻷﻧّﺎﺕ ﻭﺍﳋﻔﻘﺎﺕ ﻭﺍﻟﺪﻣﻮﻉ ﺍﳊﺮﻯ‪ ،‬ﻓﻨﻌﺒّﺮ ﻋﻦ ﺃﻧﻔﺴﻨﺎ‪.‬‬

‫‪١٣١‬‬
 ‫ﺃﺟﻴﺎﻝ ﺍﻷﻣﻞ ‪٢ -‬‬

‫ﺇﻥ ﺇﺣﻴﺎﺀﻧـﺎ "ﺑﺎﻻﻧﺒﻌﺎﺙ ﺑﻌﺪ ﺍﳌﻮﺕ" ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻣﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ‬
‫ﺑﺄﻃﻘﻢ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻷﺑﻄﺎﻝ‪ ،‬ﺍﻟﺒﺎﻟﻐﲔ ﺃﻧﻮﺍﺭ ﺍﳊﻘﻴﻘﺔ ﺑﻌﺪ ﺍﺟﺘﻴﺎﺯﻫﻢ ﺁﻓﺎﻕ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﺍﳌﺘﺤﻜﻤﲔ ﰲ ﺿﺒﻂ ﺍﻟﺮﻏﺒﺎﺕ ﻭﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﺒﺪﻧﻴﺔ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﻀﺮﻭﺭﺍﺕ‪،‬‬
‫ﻭﺍﻟﺴﺎﻣﻌﲔ ﺑﻮﺟﺪﺍﻬﻧﻢ ﺩﻭﻣﹰﺎ ﺃﻧﺎﺷﻴﺪ ﺍﳌﺎﻭﺭﺍﺋﻴﺔ ﺗﻨﺎﺩﻳﻬﻢ ﺇﱃ ﺍﷲ‪ ،‬ﺍﳌﻌﱪﻳﻦ ﻋﻨﻪ ﺗﻌﺎﱃ‬
‫ﺑﺒﻴﺎﻥ ﺑﻼ ﺣﺮﻑ ﻭﻻ ﻟﻔﻆ ﻭﻻ ﺻﻮﺕ ﰲ ﻫﻴﺠﺎﻬﻧﻢ ﻭﻧﺸﻴﺠﻬﻢ‪ ،‬ﺍﳌﺘﻨﻔﺴﲔ ﺃﻧﻔﺎﺱ‬
‫ﺃﻧﺴﻪ ﺷﻬﻴﻘﹰﺎ ﻭﺯﻓﲑﹰﺍ‪.‬‬
‫ﻕ ﻳﺄﰉ‬‫ﻭﻷﻥ ﻫﺆﻻﺀ ﺍﻷﺑﻄﺎﻝ ﺃﻋﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﻋﺒﻴﺪﹰﺍ ﻟﻠﺤﻘﻴﻘﺔ ﰲ ﺭ ّ‬
‫ﺍﻻﻧﻌﺘﺎﻕ‪ ،‬ﻓﻬﻢ ﻻ ﻳﻜﻮﻧﻮﻥ ﺃﺳﺎﺭﻯ ﻭﺧﺪﻣﹰﺎ ﻟﻠﻤﻄﺎﻟﺐ ﺍﳌﺸﺘﺘﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺑﺘﺎﺗﺎﹰ‪ ،‬ﺑﻞ‬
‫ﳛﺴﻮﻥ ﺩﺍﺋﻤﹰﺎ ﺑﻨﲑ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﺤﻖ ﺗﻌﺎﱃ ﰲ ﺃﻋﻨﺎﻗﻬﻢ‪ ،‬ﻓﻴﻘﻮﻣﻮﻥ ﻭﻳﻘﻌﺪﻭﻥ ﲟﻼﺣﻈﺔ‬
‫ﺍﻟﻼﻬﻧﺎﻳﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻭﻳﻘﻀﻮﻥ ﺃﻋﻤﺎﺭﻫﻢ ﲢﺖ ﺯﺧّﺎﺕ ﺍﻹﳍﺎﻡ‪ ،‬ﻭﻳﻠﺤﻮﻥ ﰲ ﺗﻮﺳﻴﻊ‬
‫ﻭﻟﻴﺠﺔ ﺍﻟﺒﺎﺏ ﻣﻊ ﻛﻞ ﺇﳍﺎﻡ ﺟﺪﻳﺪ ﻣﻦ ﺃﺟﻞ ﻭﺍﺭﺩﺍﺕ ﺃﺧﺮﻯ‪ ،‬ﻭﰲ ﺟﻬﺪ ﻣﻦ ﺃﺟﻞ‬
‫ﺇﺑﻼﻍ ﺍﻵﺣﺎﺩ ﺇﱃ ﺍﻵﻻﻑ ﲝﻈﻮﺓ ﺍﻣﺘﻴﺎﺯﻫﻢ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻴﺘﺠﺮﻋﻮﻥ ﺃﺫﻭﺍﻕ‬
‫ﻭﻟﺬﺍﺋﺬ ﻭﺣﻈﻮﻅ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﻟﻔﻨﺎﺀ‪ ،‬ﰲ ﻛﻞ ﳊﻈﺔ‪ ،‬ﻭﰲ ﻛﻞ ﻣﺮﺓ‪.‬‬
‫ﺳﲑ ﺣﻴﺎﺓ ﻫﺆﻻﺀ ﺍﻷﺑﻄﺎﻝ ﻳﺘﺠﺪﺩ ﺑﺎﺳﺘﻤﺮﺍﺭ ﰲ ﺇﻃﺎﺭ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺮﻓﺎﻥ ﻭﺍﶈﺒﺔ‬
‫ﻭﺍﻟﻌﺸﻖ ﻭﺍﻟﺬﻭﻕ ﺍﻟﺮﻭﺣﺎﱐ‪ ،‬ﻭﲣﻔﻖ ﺃﺟﻨﺤﺔ ﻓﻜﺮﻫﻢ ﺍﻟﻮﺍﺳﻊ ﻛﺎﻵﻓﺎﻕ ﺳﺎﲝﺔ ﰲ‬
‫ﺍﻟﺮﺣﺎﺏ ﺍﳌﻤّﻴﺰﺓ ﺑﲔ ﺍﻟﻔﺎﻧﲔ ﻭﺍﻟﻼﻬﻧﺎﺋﻲ‪ .‬ﺭﺃﺱ ﻣﺎﳍﻢ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﻣﻨﻬﻠﻬﻢ‬
‫ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻃﺮﻳﻘﻬﻢ ﺍﻟﺴﺒﻴﻞ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﺳـﻠﻜﻪ ﻛﻞ ﻣﻦ ﺟﺎﺀ ﻭﺭﺍﺡ ﻣﻦ‬
‫ﺻﻠﺤﺎﺀ ﻋﺒﺎﺩ ﺍﳊﻖ ﺗﻌﺎﱃ‪ .‬ﻣﺎﺿﻮﻥ ﺇﱃ ﺍﻷﺑـﺪ‪ ،‬ﻭﺍﺛﻘﲔ ﺑﻘﻮﺓ ﺍﻟﺪﻳـﻦ ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫ﻭﺑﻌﻨﺎﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﺠﻠﻴﺔ ﻓﺠﺎﺀﺓ‪ ،‬ﻭﻣﺮﺷﺪﻫﻢ ‪ ...‬ﻭﻫﻜﺬﺍ ﲣﺘﻨﻖ ﻣﺮﺣﻠﺔ‬
‫ﺃﺧﺮﻯ ﻣﻦ ﺍﻹﳊﺎﺩ ﻭﻣﺪﺓ "ﺍﻟ ﹶﻔﺘْﺮﺓ"‪ ،‬ﻭﺗﺘﻬﺎﻭﻯ ﰲ ﻣﻬﺎﻭﻱ ﳐﺎﻟﻔﺘﻬﺎ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻄﺒﻊ‬
‫ﻭﺍﻟﻔﻄﺮﺓ‪.‬‬
‫‪١٣٢‬‬
‫ﱂ ﻳﻌﺶ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻦ ﻏﲑ ﻋﻠﻢ ﻭﺇﳝﺎﻥ‪ ،‬ﻭﱂ ﺗﻘﻢ ﻣﺪﻧﻴﺔ‬
‫ﻣﻦ ﻏﲑ ﻣﻌﺒﺪ ﻭﻣﻌﺒﻮﺩ‪ .‬ﻭﻗـﺪ ﻣﺮﺕ ﻓﺘﺮﺍﺕ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﹸﺍ ﹾﻓﻘﹶﻪ ﻇﻼﻣﹰﺎ ﻭﻗﺘﺎﻣﹰﺎ‬
‫ﺑﺎﳓﺪﺍﺭﻩ ﰲ ﻣﻬﺎﻭﻱ ﺍﳊﺮﻣﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪ .‬ﻟﻜﻦ ﺑﻌﺪ ﻛﻞ ﺳـﻘﻮﻁ‪،‬‬
‫ﻳﺴﺘﺸﻌﺮ ﺗﻌﻠﹼﻘﻪ ﺑﺎﷲ ﰲ ﻭﺟﺪﺍﻧﻪ ﻣﻦ ﻧﻘﻄﺔ ﺃﻋﻤﻖ‪ ،‬ﻓﻴﺘﻮﺟﻪ ﺇﱃ ﺣﺎﻝ ﻓﻮﻕ ﺍﳊﺎﻝ‬
‫ﲎ ﻭﺳﺮﻋﺔ ﻭﺟﺬﺑﹰﺎ‪ .‬ﻓﺒﻘﺎﺀ ﺍﳌﺪﻧﻴﺔ ﻭﻋﻴﺸﻬﺎ ﰲ ﻓﺮﺍﻍ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﺍﻟﺴﺎﺑﻖ ﲤﺎﺳﻜﹰﺎ ﻭﻣﻌ ً‬
‫ﺍﳌﻌﺒﺪ ﻭﺍﳌﻌﺒﻮﺩ‪ ،‬ﺃﻭ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺧﻼﺀ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﺣﺎﻝ ﻣﻮﻗﻮﺕ‬
‫ﲟﺪﺓ ﻗﺼﲑﺓ ﻻ ﳏﺎﻟﺔ‪ ،‬ﰲ ﺍﳌﺎﺿﻲ ﻭﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻓﻠﻦ ﻳُﻨﺘﺰﻉ ﻓﻜﺮ ﺍﳌﻌﺒﺪ ﻭﺍﳌﻌﺒﻮﺩ‬
‫ﻣﻦ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻟﻦ ﺗﻨﻔﺼﻢ ﻋﺮﻯ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﲤﺎﻣﺎﹰ‪ ،‬ﺇﱃ ﺃﻥ ﺗﻄﻮﻯ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻛﻄﻲ ﺍﻟﺴﺠﻞ ﻟﻠﻜﺘﺐ ﻭﺗﺪﻙ ﺍﻷﺭﺽ ﺩﻛﹰﺎ ﺩﻛﹰﺎ‪ ...‬ﻭﺗﻘﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﻷﻥ ﺍﻟﻮﺟﺪﺍﻥ ﻣﻨﻔﺘﺢ ﺑﺎﻷﺻﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﻇﻠﻤﺔ ﺍﻵﻓﺎﻕ ﻭﻗﺘﺎﻣﻬﺎ‬
‫ﺍﻟﻄﺎﺭﺉ ﺃﺣﻴﺎﻧﺎ ﲤﺮ ﺳـﺮﺍﻋﹰﺎ ﻛﺎﳋﺴﻮﻑ ﺃﻭ ﺍﻟﻜﺴﻮﻑ‪ ...‬ﻭﻳﻌﻘﺐ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﺍﻟﻀﻴﺎﺀ‪ ،‬ﻭﺍﻟﻐﺮﻭﺏ ﺍﻟﺸﺮﻭﻕ‪ ...‬ﻭﻳﺄﰐ ﻳﻮﻡ ﻳﻘﺮ ﻓﻴﻪ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻣﻦ ﰲ ﺍﻟﺰﻣﺎﻥ‪،‬‬
‫ﻋﻠﻰ ﺍﻟ ﹶﻔﻠﹶﻚ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑـﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺑﺄﺣﻜﺎﻡ ﺍﷲ ﺍﻟﻘﺎﻫﺮﺓ ﺑﺎﳌﻨﺎﻫﺞ ﺍﳌﻌﻴﻨﺔ ﰲ‬
‫ﺍﻷﺧﺮﻭﻳﺎﺕ‪ ،‬ﻭﺍﳌﻘﺮﺭﺍﺕ ﺍﳌﺒﻴﱡﻨﺔ ﺳﻠﻔﹰﺎ‪.‬‬
‫ﺇﻥ ﺍﻷﺟﻴـﺎﻝ ﺍﳊﺎﺿﺮﺓ ﺗﺒﺤﺚ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻋﻦ ﺫﺍﻬﺗﺎ‪ ،‬ﻭﻋﺎﱂ ﻭﺟﺪﺍﻬﻧﺎ‪،‬‬
‫ﻭﺍﳉﻨﺎﻥ ﺍﻟﱵ ﺃﺿﺎﻋﺘﻬﺎ‪ .‬ﻭﺇﻥ ﺗﻮﺟﻬﹰﺎ ﻣﻨﻬﺎ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺣﺪﻩ‪ ،‬ﻳﻜﻔﻴﻬﺎ ﻟﻠﻌﺜﻮﺭ‬
‫ﺖ ﺗﺮﻯ ﺍﻟﻮﺟﺪﺍﻥ ﻭﻗـﺪ ﹶﻗ ّﺮ ﰲ ﹶﻓﻠﹶﻚ‬‫ﺴ َ‬
‫ﻋﻠﻰ ﺑﻄﻠﻬﺎ ﻭﺑﻠﻮﻏﻬﺎ ﺧﻂ ﺍﳊﻖ‪ .‬ﺃ َﻭﹶﻟ ْ‬
‫ﺸ َﻌﺮُ ﺑﻪ ﰲ ﺃﻧﻔﺎﺱ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﻠﻮﻥ ﰲ‬ ‫ﺴَﺘ ْ‬
‫ﻃﺒﻴﻌﺘﻪ ﻭﻓﻄﺮﺗﻪ؟ ﻭﺃﻥ ﺍﷲ ﻳُ ْ‬
‫ﻛﻞ ﺷﻲﺀ ﻳﺴﻴﻞ ﺇﱃ ﻧﻔﻮﺳﻨﺎ ﻣﻦ ﻣﺪﺍﺧﻞ ﺍﻵﺫﺍﻥ ﻭﺍﻟﻌﻴﻮﻥ ﻭﺍﻷﺣﺎﺳﻴﺲ؟‬
‫ﻭﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺑﺪﺃ ﺍﻹﳊﺎﺩ ﻳﻨﺪﺣﺮ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ‪ ،‬ﺑﻞ ﺑﺪﺃ ﺑﺎﻻﳓﻼﻝ‬
‫ﻭﺍﻻﻬﻧﻴﺎﺭ‪ ،‬ﺑﺘﻬﺎﻓﺘﻪ ﻭﺧﻮﺍﺋﻪ ﺍﻟﺬﺍﰐ‪ ،‬ﺑﻌﺪﻣﺎ ﺳـﻞ ﺃﻭ ﺍﻧﺘﺰﻉ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺮﻭﺡ‬
‫ﻭﺍﳌﻌﲎ ﻟﻴﺴﺘﻐﻠﻬﺎ ﰲ ﺍﳍﻮﻯ ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻷﺣﻼﻡ‪ ...‬ﻭﺇﺑّﺎﻥ ﺫﻟﻚ ﺩﺧﻠﺖ ﺍﻷﺭﻭﺍﺡ‬
‫ﺍﻟﺒﺎﺣﺜﺔ ﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ ﺇﱃ ﺳﻴﺎﻕ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺬﺍﺕ ﻣﺮﺓ ﺃﺧﺮﻯ‪ .‬ﻓﻼ ﺑﺪ ‪-‬ﰲ ﻫﺬﻩ‬
‫ﺍﳊﺎﻝ‪ -‬ﺃﻥ ﺗﻔﺘﺮ ﺗﻌﻠﻘﺎﺗﻨﺎ ﺇﺯﺍﺀ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻌﺘﺎﺩﺓ ﺭﻭﻳﺪﺍﹰ‪ ،‬ﻭﺃﻥ ﺗﺘﻌﻴّﻦ ﺍﳌﺮﺟﻌﻴﺔ‬

‫‪١٣٣‬‬
‫ﲞﻮﺍﺭﻕ ﺑﻮﺻﻠﺔ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﻫﻲ ﻋﻨﻮﺍﻥ ﺇﺣﺴﺎﺳﻨﺎ ﰲ ﺍﻟﻘﻠﻮﺏ ﺑﻌﺠﺰﻧﺎ ﻭﺿﻌﻔﻨﺎ‪،‬‬
‫ﻭﺑﻔﻀﻞ ﺍﺳـﺘﺸﻌﺎﺭ "ﻣﺮﻛﺰ ﺍﻻﺳـﺘﻨﺎﺩ" ﻭ "ﻣﺮﻛﺰ ﺍﻻﺳﺘﻤﺪﺍﺩ" ﰲ ﺃﻋﻤﺎﻕ‬
‫ﻭﺟﺪﺍﻧﻨﺎ‪ ...‬ﻭﻣﻦ ﰒ ﺗﻨﺴﻠﺦ ﺇﺭﺍﺩﺍﺗﻨﺎ ﻋﻤﺎ ﻳُﻀﻴّﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﺘﻮﺟﻪ ﺇﱃ ﻣﺘﻄﻠﺒﺎﺕ‬
‫ﺍﻟﻼﻬﻧﺎﻳﺔ ﻭﺃﻣﺎﻧﻴﻬﺎ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺃﻳﻀﺎﹰ‪ ،‬ﻳُﻜﺴِﺐ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺰﻡ ‪-‬ﻭﳘﺎ ﺃﻫﻢ ﺣﺮﻛﻴﺔ ﻣﻌﻨﻮﻳﺔ‬
‫ﻟﻠﻨﺠﺎﺡ‪ -‬ﻛﻞ ﻭﺍﺣﺪ ﻗﻮ ﹶﺓ ﺭﻭﺣﻪ ﺍﻟﻠﺪﻧﻴﺔ‪ ،‬ﻓﺘﺆﺟﺞ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻵﻣﺎﻝ‬
‫ﻭﺍﻹﺭﺍﺩﺍﺕ‪ ،‬ﻓﺘﺒﺪﺩ ﻭﺗﺒﻌﺜﺮ ﺷـﺆﻣﻬﻢ ﻭﻬﺗﺎﻓﺘﻬﻢ‪ ،‬ﻭﺗﻌﱪ ﻬﺑﻢ ﺍﳉﺴﻮﺭ ﺍﳌﺘﺼﻠﺔ‬
‫ﺑﺎﻟﺼﲑﻭﺭﺓ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻴﺼﻠﻮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻓﺈﻥ ﺃﺳﺮﻉ ﻭﺃﻗﺼﺮ ﻭﺃﺳﻠﻢ ﻃﺮﻳﻖ ﻳﻮﺻﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﻃﺮﻳﻖ‬
‫ﺍﻹﳝﺎﻥ ﺍﺠﻤﻟﻬﺰ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﺮﻓﺎﻥ‪ .‬ﻟﻘﺪ ﻛﺴﺐ ﺍﻟﺮﻭﺡ ﺩﺍﺋﻤﹰﺎ ﺃﻋﻈﻢ ﺍﻟﻨﺼﺮ ﻭﺃﻋﺠﺒﻪ‬
‫ﻬﺑﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻓﺤﻴﺜﻤﺎ ﺍﻓُﺘﻘِﺪ ﺍﻹﳝﺎﻥ ﻏﲑ ﺍﳌﺘﻐﺬﻱ ﺑﻐﺬﺍﺀ ﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﺍﺣﺘﻠﺖ ﺍﻟﻘﻮﺓ‬
‫ﺍﻟﻌﻤﻴﺎﺀ ﳏﻞ ﺍﳊﻘﻴﻘﺔ ﻭﺍﳊﻘﻮﻕ‪ ...‬ﻭﻻ ﻣﻔﺮ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻣﻦ ﻣﻮﺍﺟﻬﺔ‬
‫ﻋﻨﻒ ﺍﻟﻘﻮﺓ‪ ...‬ﻓﻴﻜﺜﺮ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﻳﺄﻣﺮ ﺍﳌﺎﻝ ﻓﻴﻄﺎﻉ‪ ،‬ﻭﻻ ﻳُﺴﻤﻊ ﺇﻻ‬
‫ﺻﻮﺕ ﺍﳌﻌﺮﺑﺪ‪ ،‬ﻭﻳُﺮﻏﹼﺐ ﺇﱃ ﺍﻟﺮﻳـﺎﺀ ﻭﺗﺮﻭﺝ ﺑﻀﺎﻋﺘﻪ‪ .‬ﻓﻤﻦ ﺍﶈﺎﻝ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﺣﻮﺍﻝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺭﻭﺡ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺍﻟﺘﻄﻠﻊ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﺍﳊﺎﻝ ﺃﻥ ﺣﻘﻴﻘﺘﻨﺎ ﻣﻮﺻﻮﻟﺔ ﺍﺗﺼﺎ ﹰﻻ ﻭﺛﻴﻘﹰﺎ ﺑﺮﻭﺡ ﺍﻟﻼﻬﻧﺎﻳﺔ‪ .‬ﻭﻻﺳﺘﺸﻌﺎﺭ ﻫﺬﺍ‬
‫ﺍﻻﺗﺼﺎﻝ ﻭﺍﻹﺣﺴﺎﺱ ﲟﺎ ﺗَﻌ ِﺪ ﺑﻪ ﻫﺬﻩ ﺍﻟﻌﻼﺋﻖ‪ ،‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﺬﻝ ﺗﻀﺤﻴﺎﺕ‬
‫ﻛﺜﲑﺓ‪ .‬ﻭﺟﻠﻲ ﻟﻠﻌﻴﺎﻥ ﺃﻧﻨﺎ ﺇﻥ ﱂ ﻧﺘﺨ ﱠﻞ ﻋﻦ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﳊﻈﻮﻅ ﺍﻟﺪﻧﻴﻮﻳﺔ‬
‫ﻭﺍﳌﻘﺎﻡ ﻭﺍﳌﻨﺼﺐ‪ ،‬ﺑﻞ ﺣﱴ ﻋﻦ ﻣﺸﺎﻋﺮ ﻓﻴﻮﺿﺎﺗﻨﺎ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻓﻼ ﳏﻞ ﻟﻠﻜﻼﻡ ﻋﻦ‬
‫ﻣﺜﻞ ﻫـﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺗﺼﺎﻝ‪ .‬ﻭﻣﱴ ﻣﺎ ﲢﻘﻘﺖ ﻫـﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻭﻫﺬﺍ‬
‫ﺍﻻﺗﺼﺎﻝ‪ ،‬ﻓﺴﺘﻮﻟﺪ ﺩﻧﻴﺎ ﺍﻟﻐﺪ ﺍﻟﱵ ﻳﻜﻮﻥ "ﺍﳊﻖ" ﻓﻴﻬﺎ ﺗﺎﺟﹰﺎ ﻓﻮﻕ ﺍﻟﺮﺅﻭﺱ‪،‬‬
‫ﻭﺗﻠﻘﻰ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﻮﻗﲑ‪ ،‬ﻭﻳُﻌ ّﺪ ﺍﻟﺘﻔﻜﲑ ﺑﺎﻟﻘﻮﺓ ﻭﻣﻼﺣﻘﺔ ﺍﳌﻄﺎﻣﺢ ﻋﻴﺒﹰﺎ ﻭﺷﻴﻨﹰﺎ‪.‬‬
‫ﳓﻦ ﳓﺴﺐ ﺃﻧﻔﺴﻨﺎ ﰲ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻗﺎﺻﺪﻱ ﻋﺎﱂ ﻣﻀﻲﺀ ﻛﻬﺬﺍ‪ ،‬ﻭﻣﻨﺬ ﺳﻨﻮﺍﺕ‬
‫ﻃﻮﻳﻠﺔ‪ .‬ﻭﻣﻦ ﺩﻭﻥ ﺗﻜﻬﻨﺎﺕ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﻔﺠﺮ ﺣﻮﻟﻨـﺎ‪ ،‬ﻭﻣﻦ ﻏﲑ‬

‫‪١٣٤‬‬
‫ﺍﻻﻧﺸﻐﺎﻝ ﺑﺎﻷﲝﺎﺙ ﺍﻟﺴﺤﺮﻳﺔ ﻷﺳﺮﺍﺭ ﺩﻧﻴﺎ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ‪ ،‬ﻧﻘﻮﻡ ﺑﺘﻘﻴﻴﻢ ﻛﻞ ﺷﻲﺀ‬
‫ﺗﺸﲑ ﺑﻮﺻﻠﺔ ﺃﺭﻭﺍﺣﻨﺎ ﺇﱃ ﺻﺤﺘﻬﺎ ﻭﺳﻼﻣﺘﻬﺎ ﺣﺴﺐ ﺇﺭﺷﺎﺩ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻹﳍﻴﺔ‪،‬‬
‫ﺠ ّﺪ ﰲ ﺍﺳﺘﻜﺸﺎﻑ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﻭﻧﻘﺎﻁ ﺍﻟﺘﻘﺎﺋﻨﺎ ﲟﺎ ﺗﻌﺪﻧﺎ ﺑﻪ ﺗﻠﻚ ﺍﳌﺸﻴﺌﺔ‪،‬‬ ‫ﻓَﻨ ِ‬
‫ﻭﺫﻟﻚ ﺑﺈﺭﺍﺩﺗﻨﺎ ﺍﻟﱵ ﻫﻲ ﺃﻋﻈﻢ ﻭﺳﻴﻠﺔ ﺗﻌﻠ ٍﻖ ﲟﺸﻴﺌﺔ ﺍﳊﻖ‪ ،‬ﰒ ﻧﺘﻘﺪﻡ ﺳﻌﻴﹰﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺴﺒﻴﻞ ﻛﺄﺑﻄﺎﻝ ﺭﺍﻫﻨﻮﺍ ﲝﻴﺎﻬﺗﻢ ﻭﻭﺟﻮﺩﻫﻢ ﻛﻠﻪ ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺇﺣﻴﺎﺀ ﳕﻂ‬
‫ﺣﻴﺎﺗﻨﺎ ﺍﳌﺒﺎﺭﻙ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻨﻔﺴﻪ ﲟﺴﺆﻭﻟﻴﺔ ﻓﺮﺩﻳﺔ ﺟﺎﺩﺓ‪" :‬ﺍﻟﻴﻮﻡ ﻳﻮﻡ‬
‫ﺍﻟﻔﻌﺎﻝ‪ .‬ﻓﺈﻥ ﱂ ﺃﻬﻧﺾ ﻟﻠﻌﻤﻞ‪ ،‬ﻓﻠﻦ ﻳﻨﻬﺾ ﻏﲑﻱ ﺃﻳﻀﹰﺎ" ﰒ ﻳﻜﺰ ﻓﺮﺳﻪ ﻟﻴﻨﺪﻓﻊ‬
‫ﺇﱃ ﻣﻘﺪﻣﺔ ﺍﻟﺼﻔﻮﻑ ﻟﺮﻓﻊ ﺍﻟﺮﺍﻳﺔ‪ ...‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻘﻊ ﰲ ﻣﻨﺎﻓﺴﺔ ﺃﻭ ﻏﲑﺓ‪،‬‬
‫ﻓﺎﺳﺤﹰﺎ ﺍﻟﺴﺒﻴﻞ ﳌﻦ ﰲ ﳝﻴﻨﻪ ﻭﻳﺴﺎﺭﻩ ﰲ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻌﻲ ﺃﺛﻨﺎﺀ ﺗﻘﺪﻣﻪ ﳊﻤﻞ‬
‫ﺍﻟﺮﺍﻳﺔ‪ .‬ﺇﻥ ﺍﻟﻜﺜﲑ ﻣﻨﺎ ﻗﺪ ﺃﻃﻔﺄ ﻗﻠﻮﺑﻨﺎ ﻭﺻﺐ ﻣﺎﺀ ﺍﻟﻨﺎﺭ ﰲ ﻋﻴﻮﻥ ﺃﺭﻭﺍﺣﻨﺎ ﺑﻘﺴﻢ‬
‫ﻣﻦ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﺑﻌﻠﻢ ﺃﻭ ﺑﻐﲑ ﻋﻠﻢ‪ .‬ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﳌﻈﻠﻤﺔ‪ ،‬ﱂ ﻳﻨﺘﻔﺾ‬
‫ﺃﻛﺜﺮﻳﺔ ﺷﻌﺒﻨﺎ ﻟﻴﺤﻔﺰ ﺃﻧﻮﺍﺭ ﺍﳊﻘﻴﻘﺔ ﰲ ﺟﻮﻫﺮﻩ‪ ،‬ﻭﱂ ﻳﺘﻮﺻﻞ ﺇﱃ ﺍﳊﺮﻛﻴﺎﺕ‬
‫ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﱵ ﺗﻌﺪ ﻣﻦ ﺣﻴﻮﻳﺎﺕ ﺇﺣﻴﺎﺋﻨﺎ ﻛﺎﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﺍﳋﺼﺐ‪ .‬ﻭﺇﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ‬
‫ﰲ ﺣﺎﺿﺮﻧﺎ ﺃﻥ ﻧﺴﲑ ﺑﺎﻻﺗﻜﺎﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﻗﻮﺗﻨﺎ ﺍﻟﻜﺎﻣﻨﺔ‪،‬‬
‫ﻭﻋﻠﻰ ﺭﻭﺍﺑﻄﻨﺎ ﺑﺎﻷﺧﺮﻭﻳﺎﺕ ﻛﺎﻓﺔ‪ .‬ﻭﺇ ﹼﻥ ﻧﻈﺮَﻧﺎ ﺇﱃ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺑﻌﲔ ﺍﻟﺮﻭﺡ‪،‬‬
‫ﻭﺍﺳﺘﻤﺎﻋﻨﺎ ﺇﻟﻴﻬﺎ ﺑﺄﺫﻧﻪ‪ ،‬ﻭﺍﻣﺴﺎﻛﻨﺎ ﻬﺑﺎ ﺑﺄﻳﺪﻳﻪ‪ ،‬ﻭﺗﻘﻮﳝﻨﺎ ﺇﻳﺎﻫﺎ ﲟﺤﺎﻛﻤﺔ ﻣﻨﻔﺘﺤﺔ‬
‫ﻋﻠﻰ ﺍﻹﳍﺎﻡ‪ ،‬ﻣﺮﻫﻮﻥ ﺑﺈﻋـﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﻫـﺬﻩ ﺍﻟﻘﻮﺓ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺍﻟﺮﻭﺍﺑﻂ‬
‫ﺑﺎﻷﺧﺮﻭﻳﺎﺕ‪ .‬ﻭﻧﻠﺨﺺ ﺍﳌﻮﺿﻮﻉ ﲟﻘﺘﺮﺏ ﻟﻨﻴﺎﺯﻱ ﺍﳌﺼﺮﻱ‪" :‬ﻻ ﺗﺒﺤﺚ ﻋﻦ‬
‫ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ ﺍﻟﻠﺬﻳﻦ ﻳﻨﻘﻼﻧﻚ ﺇﱃ ﺍﻟﺼﲑﻭﺭﺓ ﰲ ﺧﺎﺭﺟﻚ‪ .‬ﺍﻟﺘﻔﺖ ﲜﻴﺪﻙ‬
‫ﻭﺍﺳﺘﻤﻊ ﺇﱃ ﻭﺟﺪﺍﻧﻚ‪ ،‬ﻭﺍﺑﺪﺃ ﻣﻦ ﻧﻔﺴﻚ ﰲ ﺍﻟﺴﻴﺎﺣﺔ ﳓﻮ ﺍﻟﺼﲑﻭﺭﺓ ﺑﺎﺳﺘﻌﻤﺎﻝ‬
‫ﻋﺪﺳﺔ ﻣﺎﻫﻴﺘﻚ"‪.‬‬

‫‪١٣٥‬‬
 ‫ﻭﳓﻦ ﻧﻮﱄ ﻭﺟﻮﻫﻨﺎ ﺷﻄﺮ ﺃﻧﻔﺴﻨﺎ‬

‫ﺻﺎﺭ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻋﺼﺮ ﻣﻌﻀﻼﺕ ﺗﻮﺍﺟﻬﻨﺎ ﻭﻧﻌﻴﺸﻬﺎ‪ ،‬ﻭﻻ ﺯﺍﻝ‪ .‬ﻭﻫﻨﺎﻟﻚ‬
‫ﻣﻌﻀﻠﺔ ﻣﻨﻬﺎ ﺗﻠﻬﻲ ﻋﻦ ﺑﻘﻴﺔ ﺍﳌﻌﻀﻼﺕ ﻟﻌﻤﻘﻬﺎ ﻭﻣﻘﺎﻭﻣﺘﻬﺎ ﻟﻠﺪﻭﺍﺀ ﻭﺍﳌﻌﺎﳉﺔ‬
‫ﻭﺍﺳﺘﻌﺼﺎﺋﻬﺎ ﻭﻋﺎﺟﻠﻴﺘﻬﺎ ﺇﱃ ﺩﺭﺟﺔ ﻻ ﳝﻜﻦ ﺇﳘﺎﳍﺎ‪ .‬ﻫﺬﻩ ﺍﳌﻌﻀﻠﺔ ﺍﻟﻌﻤﻼﻗﺔ ﻫﻲ‬
‫ﺇﳘﺎﻝ ﺷﻌﺒﻨﺎ‪ ،‬ﻭﺷﺒﺎﺑﻨﺎ ﺧﺎﺻﺔ‪ ،‬ﻟﻘﻴَﻤﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻓﺈﻬﻧﺎ ﺇﻥ ﱂ ﺗﻌﺎﰿ ﻗﺒﻞ ﻓﻮﺍﺕ‬
‫ﺍﻷﻭﺍﻥ ﻭﲟﺎ ﻳﻜﻔﻲ ﻋﻤﻘﻬﺎ ﻭﺑﺄﻳ ٍﺪ ﻣﺎﻫﺮﺓ ﻛﻔﻮﺀﺓ‪ ،‬ﻓﺴـﺘﻮﺍﺟﻬﻨﺎ ﻣﻌﻮﻗﺎﺕ ﻏﲑ‬
‫ﻣﺘﻮﻗﻌﺔ‪ ،‬ﻭﻗـﺪ ﺗﻘﻊ ﻫﺰﺍﺋﻢ ﰲ ﻣﻀﻤﺎﺭ ﺍﻟﻨﺠﺎﺡ‪ ،‬ﻭﻳﺴَﻮ ّﺩ ﻣﺼﲑﻧـﺎ ﲝﻮﺍﺩﺙ‬
‫ﻣﺴﺘﺠﺪﺓ ﻧﺼﺎﺏ ﻬﺑﺎ ﰲ ﻣﻔﺎﺟﺂﺕ ﻏﲑ ﻣﻨﺘﻈﺮﺓ‪.‬‬
‫ﺇﻥ ﺍﻟﺪﻣﺎﻣﻞ ﺍﻟﱵ ﻇﻬﺮﺕ ﺃﻣﺲ ﰲ ﺻـﻮﺭ ﺍﻹﳘﺎﻝ ﻭﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﻼﻣﺒﺎﻻﺓ‬
‫ﻭﺿﻌﻒ ﺍﻟﻜﻔﺎﺀﺓ ﻭﺃﺣﻼﻡ ﺍﻟﺘﻐﲑ‪ ،‬ﺻـﺎﺭﺕ ﺃﻭﺭﺍﻣﺎﹰ‪ ،‬ﰒ ﺍﻧﺘﺸﺮﺕ ﰲ ﺟﻮﺍﻧﺒﻨﺎ‬
‫ﻭﺃﺧﻀﻌﺘﻨﺎ ﻟﻨﻔﺴﻬﺎ‪ ،‬ﲟﻀﺎﻋﻔﺎﻬﺗﺎ ﺍﻟﺴﺮﻳﻌﺔ ﻭﺍﳌﺘﻼﺣﻘﺔ‪ ...‬ﺣﱴ ﺍﺳﺘﻨﺎﺧﺖ ﺧﺮﻳﻔﹰﺎ‬
‫ﻋﻠﻰ ﻛﻞ ﺷﺮﳛﺔ ﻣﻦ ﺷﺮﺍﺋﺢ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺳﻠﺒﺖ ﻣﻨﻬﺎ ﺃﻟﻮﺍﻬﻧﺎ ﺍﻷﺻﻴﻠﺔ‪ .‬ﻓﻜﻢ ﻣﺮﺓ‬
‫ﺗﺰﻋﺰﻋﻨﺎ ﻬﺑﺬﻩ ﺍﻷﻣﺮﺍﺽ ﻭﻋﺸﻨﺎ ﺳﻮﺀ ﺍﻟﻄﺎﻟﻊ ﺑﺘﻐﻠﺒﻬﺎ ﻋﻠﻴﻨﺎ؟ ﻭﻛﻢ ﻣﺮﺓ ﺣﺴﺒﻨﺎﻫﺎ‬
‫ﺣﻈﻨﺎ ﺍﻷﺳﻮﺩ ﺍﶈﺘﻮﻡ ﻭﺿﻮﻳﻨﺎ ﻭﺿﻨﻴﻨﺎ؟ ﻭﻛﻢ ﻣﺮﺓ ﺻﺮﻓﻨﺎ ﻛﻠﻤﺎﺕ ﻏﲑ ﻣﻨﺎﺳﺒﺔ‬
‫ﺿﺪﻫﺎ ﺗﻨﻔﻴﺴﹰﺎ ﻟﻐﻀﺒﻨﺎ ‪-‬ﻣﻊ ﻣﻨﺎﻗﻀﺘﻬﺎ ﻷﺳﻠﻮﺑﻨﺎ‪ ،-‬ﺃﻭ ﻗﻤﻨﺎ ﻭﻗﻌﺪﻧﺎ ﻏﻀﺒﹰﺎ ﺇﺫ ﱂ‬
‫ﳒﺪ ﻗﻮ ﹰﻻ ﻣﻨﺎﺳﺒﹰﺎ ﻋﻨﻬﺎ‪ ،‬ﻓﻠﻢ ﻧـﺰﺩ ﻋﻠﻰ "ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ"؟ ﻭﰲ‬
‫ﺧﻀﻢ ﻫﺬﺍ ﺍﻟﺘﻼﻃﻢ‪ ،‬ﺍﻛﺘﻮﻯ ﺑﻌﻀﻨﺎ ﰲ ﺩﻭﺍﻣﺔ ﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﻘﺎﺗﻠﺔ ﻫﺬﻩ‪ ،‬ﻭﺍﻛﺘﻔﻰ‬
‫ﺑﻌﻀﻨﺎ ﺑﻔﻀﺢ ﺃﺧﻄﺎﺀ ﺍﳋﺎﺋﻀﲔ ﰲ "ﺍﻟﻠﻮﺛﻴﺎﺕ"‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﺘﻀﻦ ﺃﻭﻟﺌﻚ ﺑﻌﺮﺽ ﺣﻴـﺎﺓ ﺟﺪﻳﺪﺓ ﻭﻧﺪﻳﺔ ﰲ ﺍﻷﻓﻖ‪،‬‬
‫ﻭﺍﺣﺘﺮﺍﻡ ﲪﺎﺳﻬﻢ ﻭﺍﻟﺘﺴﺎﻫﻞ ﻣﻊ ﻫﺬﻳﺎﻬﻧﻢ ﺑﺒﻌﺾ ﺍﳌﻌﺎﺫﻳﺮ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺼﺎﺹ‬
‫ﺣﺮﺍﺭﺓ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻐﻀﺐ ﻓﻴﻨﺎ‪ ،‬ﺑﻞ ﻭﳎﺎﻣﻠﺘﻬﻢ ﺑﺎﳌﺪﺍﺭﺍﺓ ﰲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻹﳚﺎﺩ‬
‫ﻼ‪ ...‬ﺑﺪ ﹰﻻ ﻋﻦ ﺍﻬﺗﺎﻡ ﺧـﻂ ﺳﲑﻫﻢ‬‫ﻣﻨﺎﺥ ﻟﻠﺘﻔﺎﻫﻢ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺘﺮﻛﺔ ﺃﺻ ﹰ‬
‫‪١٣٦‬‬
‫ﻭﲣﻄﺌﺘﻬﻢ‪ .‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﳎﺘﻤﻌﻨﺎ ﻳﺘﺤﻤﻞ ﰲ ﻣﺒﻨﺎﻩ ﺃﻛﺜﺮ ﻣﻦ ﻓﻜﺮ ﻭﻓﻬﻢ ﻭﻓﻠﺴﻔﺔ‬
‫ﻣﻌﹰﺎ‪ .‬ﻟﺬﻟﻚ‪ ،‬ﻧﺮﻯ ﰲ ﻃﺮﻳﻖ ﻣﻐﺎﻣﺮﺗﻨﺎ "ﺍﳌﹼﻠﻴّﺔ" ﺍﳋﺎﺻﺔ‪ ،‬ﺁﺛﺎﺭﹰﺍ ﻣﻮﺿﻌﻴﺔ ﻟﻔﺮﻧﺴﺎ‪،‬‬
‫ﻭﺗﻮﻗﻔﹰﺎ ﻋﻨﺪ ﺍﳌﺘﹶﻠﻘﹼﻴﺎﺕ ﺍﻷﳌﺎﻧﻴﺔ‪ ،‬ﻭﳎﺎﺭﺍﺓ ﻟﻨﻤﻂ ﺍﻟﻔﻜﺮ ﺍﻹﻧﻜﻠﻴﺰﻱ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﺍﻟﻴﻮﻡ‬
‫ﳒﺪ ﻧﺸﻮﺓ ﻣﻊ ﺍﳊﺮﻳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻭﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﻧﻀﻐﻂ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺗﺮ‬
‫ﺍﳉﺎﻧﺒﻴﺔ ﻟﻄﺮﻳﻘﻨﺎ ﺍﻟﺮﺋﻴﺴﻲ‪.‬‬
‫ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺘﹶﻠﻘﱢﻴﺎﺕ ﻭﺍﻟﻔﻠﺴﻔﺎﺕ ﺗﺆﺛﺮ ﺗﺄﺛﲑﹰﺍ ﺳـﻠﺒﻴﺎ ﰲ ﺛﻘﺎﻓﺘﻨﺎ "ﺍﳌﹼﻠﻴّﺔ"‪.‬‬
‫ﻟﻜﻦ ﳝﻜﻦ ﺗﻘﻴﻴﻢ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﺑﺎﻟﻐﲎ ﻭﺍﻟﺜﺮﺍﺀ‪ .‬ﺍﳌﻬﻢ ﻋﻨﺪﻱ‬
‫ﻫﻮ ﺃﻥ ﳛﺎﻓﻆ ﺍﻟﺸﻌﺐ ﻋﻠﻰ ﻗﻴَﻤﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺩﻭﺭﺍﻧﻪ ﰲ ﺍﻟ ﹶﻔﻠﹶﻚ ﺍﻟﺬﺍﰐ‪ .‬ﻟﻜﻦ ﺍﻟﺒﺎﻋﺚ‬
‫ﻟﻸﺳﻰ ﺃﻥ ﺍﳌﻘﺘﺪﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺘﻘﻮﱘ ﺍﳌﻔﻴﺪ ﳍﺬﺍ ﺍﻟﺘﻨﻮﻉ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻗﺪ ﻋﺠﺰﻭﺍ ﻋﻦ‬
‫ﺍﻟﺘﻘﻮﱘ ﻭﺍﻻﺳـﺘﻔﺎﺩﺓ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ُﻳﻌّﺪ ﻛﻞ ﻣﻨﻬﺎ ﻋﻨﺼﺮﹰﺍ ﻟﻄﺮﺡ ﺑﺪﻳﻞ‬
‫ﻣﺴﺘﺨﻠﺺ ﻣﻦ ﺗﻀﺎﺩ ﺍﻟﻄﺮﺣﲔ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻓﺼﺮﻧﺎ ﻧﺸﺒﻪ ﺃﺻﺤﺎﺏ ﻣﻨﺠﻢ ﺃﻏﺮﺍﺭ‬
‫ﻳﺮﻭﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻣﻨﺠﻢ ﺍﻟﺬﻫﺐ ﻋﱪ ﺍﳊﺠﺮ ﻭﺍﻟﺘﺮﺍﺏ ﻓﻴﺤﺎﺭﻭﻥ ﰲ ﻣﺴﲑﻫﻢ ﺇﻣﺎ‬
‫ﺑﺎﻻﻟﺘﻬﺎﺀ ﻭﺍﻟﺘﻌﻠﻖ ﺑﺎﳊﺠﺮ ﻭﺍﻟﺘﺮﺍﺏ ﺃﻭ ﺍﻟﻮﻗﻮﻉ ﰲ ﺣﺮﻣﺎﻥ ﺍﻟﺬﻫﻮﻝ ﻋﻦ ﺍﻷﺻﻞ‬
‫ﺑﻈﻦ ﺳﺎﺣﺔ ﺍﳌﻨﺠﻢ ﺍﻟﱵ ﳚﻮﻟﻮﻥ ﻓﻴﻬﺎ ﻣﻨﺠﻢ ﺍﻟﺬﻫﺐ ﺑﻨﻔﺴﻪ‪ .‬ﻭﻛﻢ ﻣﺮﺓ ﺣﺼﻠﻨﺎ‬
‫ﻋﻠﻰ ﻣﺼﺎﺩﺭ ﻟﻠﻨﻮﺭ ﱂ ﻧﺴﺘﻔﺪ ﻣﻨﻬﺎ ﻟﻠﺘﻨﻮﻳﺮ‪ ،‬ﺑﻞ ﺍﺳﺘﺤﻮﺫﻧﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻠﻬﺐ ﻣﻨﻬﺎ‬
‫ﻭﺳﺒﺒﻨﺎ ﺣﺮﺍﺋﻖ ﺣﻴﺚ ﻧﺮﻳﺪ ﺍﻟﺘﻨﻮﻳﺮ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺃﻥ ﻓﻴﻨﺎ ﻣﻦ ﺇﺫﺍ ﻋﻠﻢ ﻣﻘﺪﺍﺭ ﻗﻄﺮﺗﲔ ﺍﺳﺘﺨﻒ ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﺃﻭ‬
‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻔﻜﺮ ﻣﻘﺪﺍﺭ ﻗﻄﺮﺓ ﻇﻦ ﻧﻔﺴﻪ ﻓﻴﻠﺴﻮﻓﺎ! ﻭﺇﻥ ﻣﻦ ﻣﹼﺜ ﹶﻞ ﺍﻟﻘﻮ ﹶﺓ ﻭﺿﻊ‬
‫ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﰲ ﺍﳊﺮﺯ ﻭﺍﻻﺣﺘﻴﺎﻁ ﻭﺍﻧﻄﻠﻖ ﰲ ﻃﺮﻳﻘﻪ ﲢﺖ ﻭﺻﺎﻳﺔ ﺍﻟﻘﻮﺓ‬
‫ﺍﻟﻌﻤﻴﺎﺀ‪ ،‬ﻭﺇﻥ ﺍﻟﺴﻴﺎﺳﻴﲔ ﺟﻌﻠﻮﺍ ﻏﺎﻳﺘﻬﻢ ﺍﻟﺘﺤﺰﺏ ﻭﺭﻫﻨﻮﺍ ﻛﻞ ﺷﻲﺀ ﺑﺎﻷﺣﺰﺍﺏ‪،‬‬
‫ﻓﺎﻓﺘﺪﻭﺍ ﻛﻞ ﺷﻲﺀ ﻟﻠﺘﺤﺰﺏ‪ ،‬ﻭﻋﺠﺰﺕ ﻓﻌﺎﻟﻴﺎﺗﻨﺎ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‬
‫ﻋﻦ ﺍﻻﻧﻔﻼﺕ ﻣﻦ ﺷِﺒﺎﻙ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻔﺎﺳﺪﺓ ﻟﺪﻭﺭ "ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺴﺎﻗﻂ" ﺑﺴﺒﺐ‬
‫ﺍﳊﺴﺪ ﻭﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟَﺒﺮَﻡ ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﻭﺣﱴ ﺍﻟﻔﺘﻴﺎﻥ ﺗﻀﺎﺭﺑﻮﺍ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺃﻇﻔﺎﺭﻫﻢ‬
‫ﺑﺄﻏﺼﺎﻥ ﺍﻟﺰﻳﺘﻮﻥ ﺍﻟﱵ ﳛﻤﻠﻮﻬﻧﺎ ﺃﻭ ﺑﺎﻟﺪﻣﻰ ﺍﻟﻨﺎﻋﻤﺔ ﺍﳌﺼﻨﻮﻋﺔ ﻣﻦ ﺍﻟﺮﻳﺶ‪ ،‬ﻭﻛﺄﻬﻧﺎ‬

‫‪١٣٧‬‬
‫ﻋﺼﻲ‪ ،‬ﻭﺻﺮﻑ ﺍﻟﺸـﺒﺎﺏ ﺍﻧﺪﻓﺎﻉ ﺍﳊﺮﻛﻴﺔ ﰲ ﺃﺭﻭﺍﺣﻬﻢ ﺇﱃ ﳎﺮﻳﺎﺕ ﺿﺪ‬
‫"ﻣﻠﹼﺘﻬﻢ"‪ ،‬ﻓﻬﺪﻣﻮﺍ ﻭﺧﺮﺑﻮﺍ ﺭﻭﺡ "ﺍﳌﻠﹼﺔ" ﺑﺪ ﹰﻻ ﻋﻦ ﺗﻌﻤﲑ ﺍﻋﺘﺒﺎﺭﻧـﺎ ﺍﳌﻬﺰﻭﺯ‬
‫ﻭﻛﺮﺍﻣﺘﻨﺎ ﺍﳌﻨﻜﺴﺮﺓ‪.‬‬
‫ﺏ ﻭﰲ ﺇﻣﻜﺎﻧﻨﺎ ﺃﻥ ﻧﺘﺤﺎﺏّ؟ ﳌﺎﺫﺍ ﻻ ﻧﻘﻴﻢ‬ ‫ﻓﻠﻤﺎﺫﺍ ﻛﻞ ﻫﺬﺍ؟ ﳌﺎﺫﺍ ﻻ ﻧﺘﺤﺎ ّ‬
‫ﺧﻠﹼﺔ ﻭﺻﺪﺍﻗﺔ ﺩﺍﺋﻤﺔ؟ ﳌﺎﺫﺍ ﻻ ﻧﺘﻘﺎﺳﻢ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺘﺮﺡ‪ ،‬ﻭﺍﻟﺴﺮﻭﺭ ﻭﺍﳊﺰﻥ؟ ﻫﻞ‬
‫ﺍﺠﻤﻟﺎﻫﺪﺓ ﻭﺍﻟﻐﲑﺓ ﻋﻠﻰ ﻓﺘﺢ ﺍﻟﻘﻠﻮﺏ ﺃﺷﺪ ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﻟﻜﻔﺎﺡ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﳊﺮﺏ؟‬
‫ﺃﻡ ﺃﻥ ﺃﲦﻦ ﻣﻀﻐﺔ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻠﺐ‪ ،‬ﻣﻮﺻﺪ ﺍﻷﺑـﻮﺍﺏ ﺑﻮﺟﻪ ﺍﳊﺐ‬
‫ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻻﺣﺘﻀﺎﻥ ﻭﺍﻟﺘﻘﺒﻞ ﻭﺍﻟﺘﻘﺎﺳﻢ‪ ،‬ﻭﻣﻔﺘﻮﺣﺔ ﻟﻠﺒﻐﺾ ﻭﺍﳊﻘﺪ ﻭﺍﻟﻐﻠﻈﺔ‬
‫ﻭﺍﻟﱪﻡ ﻭﺍﳓﺼﺎﺭ ﺍﻟﻔﻜﺮ؟ ﻛﻼ‪...‬ﻛﻼ! ﻗﺴﻤﹰﺎ ﺑﺎﷲ ﺧﺎﻟﻖ ﺍﻟﻘﻠﺐ ﺇﻥ ﺃﲦﻦ ﻋﻤﻖ‬
‫ﻭﺃﻏﲎ ﺟﺎﻧﺐ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺒﻘﻰ ﻣﻐﻠﻘﹰﺎ ﺑﻮﺟﻪ ﺍﻟﻔﻀﻴﻠﺔ ﻬﺑﺬﺍ ﺍﻟﻘﺪﺭ‪،‬‬
‫ﻭﻻ ﻣﻔﺘﻮﺣﹰﺎ ﻋﻠﻰ ﺍﻟﻠﻮﺛﻴﺎﺕ ﻬﺑﺬﻩ ﺍﻟﺪﺭﺟﺔ!‬
‫ﺇﻥ ﺃﻋﻈﻢ ﺍﻟﻔﺎﲢﲔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺑﺪﺃﻭﺍ ﻛﻞ ﻋﻤﻞ‪ ،‬ﻣﻦ ﺃﻭﻝ ﻭﻗﻔﺔ ﻟﻠﻔﺘﺢ‪ ،‬ﻭﺃﻋﲏ‬
‫ﺍﻟﻘﻠﺐ‪ .‬ﰒ ﺍﻧﺘﺸﺮﻭﺍ ﻣﻦ ﻫﺬﺍ ﺍﳌﻴﻨﺎﺀ ﺇﱃ ﺃﺻﻘﺎﻉ ﺍﻷﺭﺽ ﰲ ﺃﺭﺑﻊ ﺟﻬﺎﺕ‪ .‬ﻓﻠﻮﻻ‬
‫ﺃﻥ ﺩﺧﻠﻮﺍ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻷﻧﺎﺿﻮﻝ‪ ،‬ﳌﺎ ﲢﻘﻖ ﺍﻟﻈﻔﺮ ﰲ "ﻣﻼﺯﻛﺮﺕ"‪...‬‬
‫ﻭﻟﻮﻻ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﻣﻞ ﰲ ﺧﻔﻘﺎﻥ ﺻـﺪﻭﺭ ﺍﻟﻔﺘﻴﺎﻥ ﺍﻟﺸﺠﻌﺎﻥ ﺍﶈﺎﺻﺮﻳﻦ‬
‫ﻻﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﳌﺎ ﺃﲬﺪﺕ ﺍﳌﺪﺍﻓﻊ ﺍﳌﺪﻭّﻳﺔ ﻣﻦ ﺧﻠﻒ ﺍﻟﺴﻮﺭ ﻧﺎﺭ ﺑﻴﺰﻧﻄﺔ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻬﻧﺎ‬
‫ﺲ ﺃﻭ ﺗﻌﹼﻠﻖٍ‪ ،‬ﰒ ﺗﺴﺮﻱ‬‫ﺷﺒﻜﺔ ﺍﻟﺸﻔﻘﺔ ﻭﺍﶈﺒﺔ ﺍﻟﱵ ﺗﻈﻬﺮ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﻛﺤ ﱟ‬
‫ﰲ ﺍﻟﺼﺪﻭﺭ ﻛﻠﻬﺎ ﻭﲤﻠﺆﻫﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺑﻠﻐﺖ ﺧﻴﻮﻃﻬﺎ ﺃﺭﺿﺎﹰ‪ ،‬ﻫﺮﻉ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ‬
‫ﺑﻘﻠﻮﻬﺑﻢ‪ ،‬ﻓﺘﺘﻘﺪﻡ ﺇﻟﻴﻬﻢ ﺑﺪﻻﻝ‪ ،‬ﻭﺗﺴﺘﺠﻤﻊ ﻧﻔﺴﻬﺎ ﺑﺪﻻﻝ‪ ،‬ﺗﺮﻭﻱ ﳌﻦ ﺗﻀﻤﻬﻢ‬
‫ﺇﱃ ﺻﺪﺭﻫﺎ ﺃﺳﺎﻃﲑ ﺍﶈﺒﺔ‪.‬‬
‫ﻓﻤﻦ ﺃﻳﻦ ﻧﻔﺬ ﻓﻴﻨﺎ ﺍﳊﻘﺪ ﻭﺍﻟﺒﻐﺾ ﻭﺍﻟﻌﺪﺍﺀ ﻭﺍﻟﱪﻡ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺗﺎﺭﳜﻨﺎ ﺑﺮﻳﺌﺎ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻷﻣﺮﺍﺽ؟ ﳌﺎﺫﺍ ﻳﺒﻐﺾ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻧﻨﺼﺐ ﺍﻟﻔﺨﺎﺥ ﻟﺒﻌﻀﻨﺎ‪ ،‬ﻭﻧﻔﺘﺮﺱ‬
‫ﺑﻌﻀﻨﺎ ﺍﻓﺘﺮﺍﺱ ﺍﻟﺬﺋﺐ؟ ﺑـﻞ ﳌﺎﺫﺍ ﳓﺮﻡ ﺍﳊﻴﺎﺓ ﺑﻌﻀﻨﺎ ﻋﻠﻰ ﺑﻌﺾ؟ ﻣﻊ ﺃﻧﻨﺎ ﻣﻨﺬ‬
‫ﻗﺮﻧﲔ ﻧﻜ ّﻦ ﺇﻋﺠﺎﺑﺎ ﻭﺣﺒﹰﺎ ﻋﻤﻴﻘﹰﺎ ﻟﻔﺮﻧﺴﺎ ﻭﺃﳌﺎﻧﻴﺎ ﻭﺇﻧﻜﻠﺘﺮﺓ ﻭﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺃﺧﲑﹰﺍ‬

‫‪١٣٨‬‬
‫ﻟﻠﻴﺎﺑﺎﻥ؟! ﺃﻡ ﺃﻧﻨﺎ ﻣﺼﺎﺑﻮﻥ ﲟﺮﺽ ﰲ "ﺍﻟﺸﺨﺼﻴﺔ"؟ ﻭﺇﻻﹼ‪ ،‬ﳌﺎﺫﺍ ﻧﻘﻮﻝ ﺑﻠﺴﺎﻥ‬
‫ﺍﳊﺎﻝ "ﻻ ﺧﲑ ﻓﻴﻨﺎ! ﻓﻠﻨﻠﺠﺄ ﺇﱃ ﺍﻷﺭﻭﺍﺡ ﺍﻷﺟﻨﺒﻴﺔ!" ﻓﻨﻄﺮﺡ ﺍﻟﻘﻴﻢ ﺍﻟﺘﺎﺭﳜﻴﺔ‬
‫ﻷﻟﻒ ﺳﻨﺔ ﰲ ﺍﻟﻘِﻤﺔ ﻛﻄﺮﺡ ﺍﻟﻘﹸﻤﺎﻣﺔ‪ ،‬ﺿﺤﻴﺔ ﻟﻸﺣﻼﻡ ﻭﺍﻟﺘﺨﻴﻼﺕ؟‬
‫ﻓﻠﻨﺴﺘﻤﺮ ﳓﻦ ﰲ ﺍﺑﺘﻜﺎﺭ ﻣﻌﻀﻼﺕ ﻋﺒﺜﻴﺔ ﻣﻦ ﺍﻟﻌﺪﻡ ﻭﺍﻟﻔﺮﺍﻍ‪ ...‬ﻭﻟﻜﻦ ﺇﺑﺎﻥ‬
‫ﺫﻟﻚ‪ ،‬ﻧﺸﺄﺕ ﺃﺟﻴﺎﻝ ﻋﺪﻳﺪﺓ ﺑﻼ ﻣﺴﺘﻨﺪ ﻭﹶﻓﻠﹶﻚ ﻭﻋﺮﻓﺎﻥ ﻭﻓﻜﺮ‪ ،‬ﻭﺑﺪﻫﻲ ﺑﻼ‬
‫ِﻣﻘﹾﻮ ٍﺩ ﻭﻻ ُﺭﺑّﺎﻥ‪ ،‬ﰲ ﻇﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺮﻏﺒـﺎﺕ ﻭﺧﻴﺎﻻﺕ ﺍﻷﺣﻼﻡ! ﻓﺎﻗﺪ ﹰﺓ‬
‫ﻣﻼﺣﻈﺎﻬﺗﺎ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ‪ ،‬ﻏﺎﺋﺒ ﹰﺔ ﻋﻦ ﺻﻮﺭﻬﺗﺎ ﻭﺷﺨﺼﻴﺘﻬﺎ "ﺍﳌﹼﻠﻴّﺔ"‪ ،‬ﻫﺎﺋﻤ ﹰﺔ ﻋُﻤﺮﹰﺍ ﰲ‬
‫ﻭﻫﻢ ﺃﻥ ﲡﺪ ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﺳﺆﺍﻝ‪" :‬ﻣﻦ ﺃﻧﺎ" ﰲ ﺍﻻﲰﺎﻝ ﺍﻟﱵ ﺍﺳَﺘﺠْﺪﻬﺗﺎ ﻣﻦ ﺳﺒﻊ‬
‫ﻋﻮﺍﱂ! ﻓﺒﻘﻴﺖ ﻣﻀﻄﺮﺑﺔ ﰲ ﺃﺳْﺮ َﻣ ﱢﺪ ﺍﳌﺎﺩﺓ ﻭ َﺟ ْﺰﺭِﻫﺎ‪ ،‬ﻭﻋﺎﺷﺖ ﺑﻼ ﻟﺴﺎﻥ ﻭﻻ‬
‫ﻗﻠﺐ‪ ،‬ﻭﺧﻠﻄﺖ ﺃﺣﻴﺎﻧﺎ ﺍﻟﺪﻳـﻦ ﺑﺎﻷﺳﺎﻃﲑ‪ ،‬ﻭﻓﺪﺕ ﺍﻷﺧﻼﻗﻴﺔ ﰲ ﻣﺮﺍﺳـﻴﻢ‬
‫ﺍﻟﺘﺮﺣﻴﺐ ﺑﺎﻹﺑﺎﺣﻴﺔ‪ ،‬ﻭﺻﺒﻐﺖ ﺗﹶﻠﻘﱢﻴﺎﺕ ﺍﻟﻔﻦ ﺑﻠﻮﻥ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﺣﻮﻟﺖ ﺍﻟﺸﻌﺮ‬
‫ﻭﺍﳌﻮﺳﻴﻘﻰ ﺇﱃ ﺭﺿﺎﺏ ﻳﺴﻴﻞ ﻣﻦ ﻓﻢ ﺍﻟﺒﺬﺍﺀﺓ‪ ...‬ﰒ ﻭﺟﺪﺕ ﻧﻔﺴﻬﺎ ﰲ ﻭﺳﻂ‬
‫ﺍﻟﺴﺎﺣﺔ ﺍﻟﻘﺎﺗﻠﺔ ﺍﻟﱵ ﻳﺘﺼﺎﺭﻉ ﻓﻴﻬﺎ ﲬﺴﻮﻥ ﻧﻮﻋﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻏﻼﻁ! ﻭﺑﺪﻫﻲ ﺃﻻ‬
‫ﺗﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺇﻻ ﻛﻬﺬﻩ!‬
‫ﻓﻼ ﻏﺮﻭ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﻌﺘﺪﻱ ﻫﺬﺍ ﺍﳉﻴﻞ ﻋﻠﻰ ﺍﻟﻴﻤﲔ ﻭﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭﻳﺴﺘﺨﻒ‬
‫ﲟﺎﺿﻴﻪ‪ ،‬ﻭﻳﻀﻴﻊ ﺛﻘﺘﻪ ﺑﻨﻔﺴﻪ ﻭﺛﻘﺔ ﺍﻵﺧﺮﻳﻦ ﺑـﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺗﻀﻴﻴﻊ ﺇﳝﺎﻧﻪ‪،‬‬
‫ﻭﻳﺘﺠﺮﻉ ﺁﻻﻡ ﺍﳊﺴﺮﺓ ﻋﻠﻰ ﺍﳊﺐ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺸﺎﻋﺮﻩ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﺑﻞ ﻭﻳﻌﻬﺪ‬
‫ﺸﺐّ ﻓﻜﺮﻩ ﻛﺄﻃﻔﺎﻝ ﰲ‬ ‫ﺑﺘﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﺇﱃ ﺍﻷﻳﺪﻱ ﺍﻷﺟﻨﺒﻴﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻭَﻳ ُ‬
‫ﺍﳌﺪﺍﺭﺱ ﺍﻷﺟﻨﺒﻴﺔ‪ ...‬ﻫﻢ ﻣﻨﻜﻮﺑﻮ ﺍﻟﺒﻌﺪ ﻭﺍﻟﻘﺮﺏ‪ ،‬ﺍﻟﻘﺮﻳﺒﻮﻥ ﻣﻦ ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻓﻬﻢ‬
‫ﺃﺩﱏ ﺇﻟﻴﻬﻢ ﻣﻦ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﳛﺴﻮﻥ ﲝﺮﺍﺭﺓ ﺑﻌﻀﻬﻢ ﻟﺘﺪﺍﺧﻠﻬﻢ‪ ،‬ﻟﻜﻨﻬﻢ‬
‫ﺗﻘﺸﻌّﺮ ﺟﻠﻮﺩﻫﻢ ﰲ ﺑﺮﺩ ﺍﻟﺘﻮﺍﺻﻞ ﺑﻴﻨﻬﻢ‪ .‬ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﳔﺮﻕ ﺇﳝﺎﻧُﻬﻢ ﺑﺄﻟﻒ‬
‫ﺷﺒﻬﺔ ﻭﺗﺬﺑﺬﺏ‪ ،‬ﺛﻘﺘﻬﻢ ﻣﻬﺰﻭﺯﺓ ﺍﻷﺳﺎﺱ‪ ،‬ﺁﻣﺎﳍﻢ ﺷﺬﺭ ﻭﻣﺬﺭ‪ ،‬ﻗﻠﻮﻬﺑﻢ ﻛﻮﺍ ٍﺩ‬
‫ﻧﻀﺐ ﻣﺎﺀ ﳎﺎﺭﻳﻬﺎ‪ ...‬ﻣﺸﺎﻋﺮﻫﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻋﻬﺪﺓ ﺍﳊﻘﺪ ﻭﺍﻟﺒﻐﺾ ﻭﺍﻟﻌﺪﺍﻭﺓ‪،‬‬
‫ﻭﻗﻠﻮﻬﺑﻢ ﺍﳋﺎﻭﻳﺔ ﺳﺎﺣﺔ ﺟﻮﻻﻥ ﺍﳌﺨﺎﻭﻑ‪ ...‬ﻣﺴﺘﺴﻠﻤﻮﻥ ﻟﻐﻴﺎﺏ ﺍﻷﻫﺪﺍﻑ‬

‫‪١٣٩‬‬
‫ﻭﺍﻟﻐﺎﻳﺎﺕ َﻣ ّﺪﹰﺍ ﻭ َﺟﺰْﺭﺍﹰ‪ ،‬ﻭﻣﺪﺣﻮﺭﻭﻥ ﳌﺴﺎﻓﺎﺕ ﻏﻴﺎﻬﺑﺎ ﻗﺼﺮﹰﺍ ﻭﻃﻮﻻﹰ‪ ،‬ﺁﻓﺎﻗﻬﻢ‬
‫ﻣﺪﳍﻤﺔ ﺍﻟﺴـﻮﺍﺩ‪ ،‬ﻳﻌﺎﻧﻮﻥ ﺻﻌﻮﺩ ﺍﻟﺼﻌﺎﺏ ﺣﱴ ﰲ ﺍﳍﺒﻮﻁ! ﻣﺴﻠﻮﺑﻮ ﺍﻟﻠﺐ‬
‫ﻭﺍﻟﻌﺼﺎﺭﺓ ﻛﺄﻬﻧﻢ ﻗﺎﺋﻤﻮﻥ ﺑﻘﺸﻮﺭﻫﻢ ﻭﺣﺪﻫﺎ‪ ...‬ﺻﺎﺭﻭﺍ ﰲ ﺣﺎﻝ ﻣﻘ ﱢﺰ ٍﺯ ﰲ ﻛﻞ‬
‫ﺷﻲﺀ!‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻧﻔﺦ ﺍﳊﻴﺎﺓ ﰲ ﻫﺬﻩ ﺍﳉﻨﺎﺯﺓ ﺍﳊﻴﺔ ﻋﺴﲑ‪ .‬ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﳉﻴﻞ ﻗﺪ‬
‫ﺻﺎﺭ ﻏﺮﻳﺒﹰﺎ ﻋﻦ ﺣﻴﺎﺓ ﻣﻦ ﻧﻮﻉ ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻭﳐﺎﻟﻔﹰﺎ ﻟﻘﻴﻤﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻭﻣﻊ ﻛﻞ ﻣﺎ ﻓﻴﻪ‪،‬‬
‫ﻓﺈﻥ ﻭﺍﺟﺐ ﺍﻟﻨﻬﻮﺽ ﺑﻪ ﻣﻠﻘ ًﻰ ﻋﻠﻰ ﻋﻮﺍﺗﻘﻨﺎ‪ .‬ﻭﳓﻦ ﻧﺆﻣﻦ ﺑﺄﻧﻪ ﺳﻴﻨﺘﻔﺾ ﻋﻠﻰ‬
‫ﻗﺪﻣﻴﻪ ﻛﺴﺎﻣﻊ ﻧﻔﺨﺔ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﻳﻬﺘﻒ ﺑِﺠ ّﺪ ﺇﻗﺒﺎﻝ ﻭﺟﻮﺩﻩ ﻛﺮّﺓ ﺃﺧﺮﻯ‪ ،‬ﻋﻨﺪﻣﺎ‬
‫ﻼ ﻳﺴﲑﹰﺍ ﻣﻞﺀ ﺍﻟﻔﺠﻮﺍﺕ‬ ‫ﲢﻴﻲ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﺇﺭﺍﺩﺗﻨﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﻟـﻦ ﻳﻜﻮﻥ ﻋﻤ ﹰ‬
‫ﻭﺍﳋﻼﻝ ﺍﳌﻨﻔﺮﺟﺔ ﰲ ﺑﻨﺎﺀ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺇﺻﻼﺡ ﻣﺎ ﻓﺴﺪ ﻭﻋﻄﺐ ﺑﻌﺪ ﻗﺮﻭﻥ ﻣﻦ‬
‫ﺍﻹﳘﺎﻝ ﺍﻟﻮﺑﻴﻞ‪ .‬ﻟﻜﻦ ﻭﺭﺛﺔ ﺍﻷﺭﺽ ﻟﻔﻜ ٍﺮ ﻏﻴّﺮ ﺇﺩﺑـﺎﺭﻩ ﻭﺇﺩﺑﺎﺭ ﺍﳌﻈﻠﻮﻣﲔ‬
‫ﻭﺍﳌﻐﺒﻮﻧﲔ ﺍﻟﺬﻳﻦ ﰲ ﻭﺻﺎﻳﺘﻪ ﺇﱃ ﺍﻹﻗﺒﺎﻝ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﺳـﻴﺠﺘﺎﺯﻭﻥ ﳏﻨﺔ ﻫﺬﻩ‬
‫ﺍﻟﻌﻮﺍﺭﺽ ﺍﳌﻬﻮﻟﺔ‪ ...‬ﻓﻴﻘﻴﻤﻮﻥ ﺟﻨﺎﺕ ﻋﺎﻣﺮﺓ ﻟﻐﲑﻫﻢ ﰲ ﺟﺪﺏ ﺩﻧﻴﺎﻫﻢ‪.‬‬
‫ﻭﺳﻴﻤﻸﻭﻥ ﺍﻟﻔﺠﻮﺍﺕ ﻭﺍﳋﻼﻝ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺬﻱ ﹸﺍﻣُﺮﻭﺍ ﺑﻨﻔﺦ ﺍﳊﻴﺎﺓ ﻓﻴﻪ ﺑﺮﺣﺎﺏ‬
‫ﺍﻟﺘﺴﺎﻣﺢ‪ ،‬ﻭﺳﻴﻨﻈﺮﻭﻥ ﺇﱃ ﻗﺼﻮﺭ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﻌﺪﺳﺔ ﺍﳌﺼﻐﱢﺮﺓ ﺍﻟﱵ ﺗﺼﻐّﺮ‬
‫ﺧﻄﺎﻳﺎﻫﻢ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺇﱃ ﺃﺧﻄﺎﺀ ﺍﻵﺧﺮﻳﻦ ﺑﺘﺤﻜﻴﻢ ﻭﺟﺪﺍﻬﻧﻢ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻑ‬
‫ﺑﺄﺧﻄﺎﺋﻪ‪ ،‬ﻭﺳﲑﺷِﺪﻭﻥ ﺇﱃ ﺑﺪﺍﺋﻞ ﻛﺜﲑﺓ ﻟﺘﺨﻠﻴﺺ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﲟﻬﺎﺭﺓ‬
‫ﺣﻜﻴﻢ ﻣﺎﻫﺮ ﻻ ﻳُﺸﻌﺮ ﻣﺮﺿﺎﻩ ﲟﺮﺿﻬﻢ‪ ،‬ﻭﻣﻦ ﻏﲑ ﺗﺄﻧﻴﺐ ﻷﺭﻭﺍﺣﻬﻢ ﺃﻭ ﺇﻳﻘﺎﻋﻬﻢ‬
‫ﲢﺖ ﻇﻠﻢ ﺍﻹﺷﻌﺎﺭ ﺑﺄﺧﻄﺎﺋﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﻏﲑ ﺍﳌﺘﺼﻮﺭ ﺑﺪﺍﻫﺔ ﺃﻥ ﻳﺘﻐﲑ ﻛﻞ ﺷﻲﺀ ﰲ ﳎﺘﻤﻊ ﻳﺘﻌﺮﺽ ﻣﻨﺬ ﻗﺮﻧﲔ‬
‫ﺇﱃ ﺍﻻﻧﻘﻼﺏ ﰲ ﺍﻟﻘﻴﻢ ﻭﺍﻟﺘﻌﻮﻳﺪ ﻋﻠﻰ ﺍﻟﻌﻮﺍﺋﻖ ﻭﺍﳌﺜﺒﻄﺎﺕ ﲝﻤﻠﺔ ﻭﺍﺣﺪﺓ ﻣﻦ‬
‫ﺧﻮﺍﺭﻕ ﺍﻟﻜﺮﺍﻣﺎﺕ! ﻓﻠﻴﺲ ﻳﺴﲑﹰﺍ ﺃﻥ ﳛﻞ ﺍﻹﳝﺎﻥ ﳏﻞ ﺍﻹﳊﺎﺩ‪ ،‬ﻭﺍﻻﻧﻀﺒﺎﻁ ﳏﻞ‬
‫ﺍﻻﻧﻔﻼﺕ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ ﳏﻞ ﺍﻟﻔﻮﺿﻰ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﳏﻞ ﺍﻟﻼﺍﺧﻼﻗﻴﺔ ﻭﺍﻟﻌﺸﻖ ﺍﻹﳍﻲ‬
‫ﻭﺣﺐ "ﺍﳌﻠﹼﺔ" ﳏﻞ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻧﻌﻢ‪ ،‬ﻟﻴﺲ ﻳﺴﲑﹰﺍ ﺇﺯﺍﻟﺔ ﺁﺛﺎﺭ ﺍﻟﺴﻨﲔ ﻭﺍﻧﺘﺰﺍﻉ ﺍﻹﳊﺎﺩ‬

‫‪١٤٠‬‬
 ‫ﺍﻟﺬﻱ ﻧﺼﺐ ﻋﺮﺷﹰﺎ ﻭﺳـﻂ ﺳـﺮﺍﺩﻕ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﻼﻣﺒﺎﻻﺓ ﺍﻟﱵ ﻗﻠﺒﺖ ﺍﻟﻘﻴﻢ‬
‫ﺍﻷﺧﻼﻗﻴﺔ ﺭﺃﺳﹰﺎ ﻋﻠﻰ ﻋﻘﺐ‪ ،‬ﻭﺍﻟﻼﻣﻔﻴﺪ ﺍﻟﺬﻱ ﺃﺛﲑﺕ ﻭﺣﺸﻴﺔ ﺷﻬﻴﺘﻪ ﲟﻨﺤﻪ‬
‫ﻣﻜﺎﺳﺐ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﳊﻴﺎﺓ ﺍﳌﻨﻀﺒﻄﺔ‪ ،‬ﰒ ﺇﺣﻼﻝ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﻳﻮﺻﻲ ﻬﺑﺎ ﺭﺳﻮﻟﻪ ‪ ‬ﳏﻠﻬﺎ‪ .‬ﻓﻤﻨﺬ ﺳـﻨﲔ ﻬﺗﺸﻤﺖ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﳎﺘﻤﻌﹰﺎ ﲝﻖ‪ ،‬ﺑﻞ ﲢﻮﻝ ﺍﺠﻤﻟﺘﻤﻊ ﺇﱃ ﺭﻛﺎﻡ ﺑﺸﺮ‪ ،‬ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻭﳓﻦ ﻣﻌﻪ‪،‬‬
‫ﺑﺎﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ ﺍﳌﻨﺤﺮﻓﺔ‪ ،‬ﻭﺍﻟَﺘﹶﻠﻘﱢﻴﺎﺕ ﺍﻟﻌﺒﺜﻴﺔ‪ ،‬ﻭﻫﺬﻳﺎﻥ ﺍﻟﺘﻤﺮﺩ ﻭﺍﻟﻌﺼﻴﺎﻥ‪...‬‬
‫ﻓﺎﻧُﺘﺰِﻉ ﺣﺲ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﻭ ُﺳـﻘﻴﺖ ﺍﻟﻘﻮﻯ ﺍﳊﻴﻮﻳﺔ ﺑﺄﺣﺎﺳﻴﺲ‬
‫ﺕ ﻭﺃﺣﻼ ٌﻡ‬
‫ﺍﻟﺒﻮﻫﻴﻤﻴﺔ‪ .‬ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﳌﺸﺆﻭﻣﺔ ﺍﻟﱵ ﺟﺮﺟﺮﺕ ﻓﻴﻬﺎ ﺧﻴﺎﻻ ٌ‬
‫ﺗﺘﺒﺪﻝ ﻛﻞ ﻳﻮﻡ ﺍﻟﻜﺘ ﹶﻞ ﺍﻟﺒﺸﺮﻳﺔ ﺧﻠﻔﻬﺎ‪ ،‬ﺃﻟﻘﻰ ﻣﻦ ﺃﻟﻘﻰ ﻧﻔﺴﻪ ﰲ ﺗﻴﺎﺭﺍﺕ ﳎﻬﻮﻟﺔ‬
‫ﺍﻟﻌﻮﺍﻗﺐ‪ ،‬ﻓﻘﺎﻟﺖ ﺃﺭﻭﺍﺡ ﻣﻨﻔﻠﺘﺔ‪" :‬ﻛﻢ ﺳـﻨﺔ ﻭﺃﻧﺎ ﻣﻜﺘﻮﻑ ﺍﻟﻴﺪﻳﻦ!" ﻭﻗﺎﻟﺖ‬
‫ﺖ ﻣﻦ ﺃﻣﻮﺭ ﻏﲑ ﺟﺪﻳﺮﺓ ﺑﺎﳊﻴﺎﺀ! ﻟﻴﺘﲏ ﻣﺎ ﻭﻗﻔﺖ‬ ‫ِﺟِﺒﻼﹼﺕ ﻫﻮﺍﺋﻴﺔ‪" :‬ﻛﻢ ﺍﺳﺘﺤﻴﻴ ُ‬
‫ﺖ ﻓﻨﺠﻮﺕ‬ ‫ﺕ ﻭﻋﺼﻴ ُ‬ ‫ﰲ ﺣﺪﻭﺩ ﻻ ﻣﻌﲎ ﳍﺎ!" ﻭﻗﺎﻝ ﻧﻔﺮ ﻋﺪﳝﻮ ﺍﶈﺎﻛﻤﺔ‪" :‬ﲤﺮﺩ ُ‬
‫ﺕ ﺍﳊﺮﻳﺔ!"‬
‫ﺕ ﺣﺪﻭﺩ ﺍﳊﺮﺍﻡ ﻭﺍﳊﻼﻝ ﻓﻮﺟﺪ ُ‬ ‫ﻭﲣﻠﺼﺖ" ﺃﻭ "ﺍﺟﺘﺰ ُ‬
‫ﻭﺍﻵﻥ‪ ..‬ﻛﺮﺓ ﺃﺧﺮﻯ ﻳﻘﻊ ﻋﻠﻰ ﻛﺎﻫﻠﻨﺎ‪ ،‬ﻭﻋﻠﻰ ﻛﻮﺍﻫﻞ ﻛﻞ ﳏﺐ ﻟﻠﻮﻃﻦ‪،‬‬
‫ﺣِﻤ ﹸﻞ ﺇﺯﺍﻟﺔ ﻫﺬﺍ ﺍﻟﺘﺒﻌﺜﺮ ﻭﲢﺮﻳﻚ ﻗﺪﺭﺓ ﺍﻟﻨﺸﺎﻁ ﺍﳍﺎﻣﺪ ﻓﻴﻨﺎ ﺣﺴﺐ ﺁﻓﺎﻕ ﻓﻜﺮﻧﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﺴﺤﺐ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ ﺣﺮﻡ ﺍﻟﺮﻭﺡ "ﺍﳌﹼﻠﻴّﺔ" ﻭﻧﺴﺘﻌﻤﻞ ﺣﻖ‬
‫ﺇﺭﺍﺩﺗﻨﺎ ﺇﱃ ﺁﺧﺮ ﻧﻘﻄﺔ‪ ،‬ﻭﻧﻨﻄﻠﻖ ﰲ ﺍﳌﺴﲑ ﻣﺮﺓ ﺃﺧﺮﻯ ﻛﺎﳊﻮﺍﺭﻳﲔ ﻭﺍﳌﺴﻠﻤﲔ‬
‫ﺍﻷﻭﺍﺋﻞ‪ ،‬ﺑﻌﺰﻡ َﺳﱠﻨﺘْﻪ ﺳﻨﲔ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻐﱭ ﺍﻟﻄﻮﻳﻠﺔ‪ ،‬ﺳﺎﺋﺤﲔ ﻋﻤﺮﹰﺍ ﻣﻦ ﻫﺠﺮﺓ ﺇﱃ‬
‫ﻫﺠﺮﺓ‪ ،‬ﻳﺪﻓﻌﻨﺎ ﻋﻤﻖ ﺍﻟﺸﻌﻮﺭ ﺑﻀﺮﻭﺭﺓ ﻭﺟﻮﺩ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺫﻋﺎﻥ ﻭﺍﻟﻌﺮﻓﺎﻥ ﺣﻴﺜﻤﺎ‬
‫ﻭﺟﺪ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﻨﻌﻤﻞ ﻋﻠﻰ ﺣﻴﺎﻛﺔ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺣﻴﺎﺗﻨﺎ ﻧﻘﻮﺷﹰﺎ ﻋﻠﻰ ﻧﺴﻴﺞ ﺍﻟﻔﻜﺮ‬
‫ﻭﺍﳊﺮﻛﻴﺔ ﻷﻫﻞ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺬﻳﻦ ﻛﺴﺒﻮﺍ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﳓﻦ ﻧﺆﻣﻦ ﺑﺄﻥ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ َﺳُﻴ ﹶﻘﺒّﻠﻮﻥ ﺑﺎﻣﺘﻨﺎﻥ ﺃﻳﺎﺩﻱ ﻗﻠﻮﺏ‬
‫ﻬﺑﺬﺍ ﺍﻟﻘﻮﺍﻡ ﻭﺍﻻﻋﺘﺪﺍﻝ ﺇﺫﺍ ﺍﻣﺘﺪﺕ ﺇﻟﻴﻬﻢ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻄﺎﻋﺖ ﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻨﺎﺿﺠﺔ‬
‫ﻭﺍﳌﺴﺘﻘﺮﺓ‪ ،‬ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﲪﻞ ﺭﺍﻳﺎﺕ ﺩﻳﻨﻨﺎ ﻭﻟﺴﺎﻧﻨﺎ ﻭﻭﻃﻨﻨﺎ ﻭﺭﺳﺎﻟﺘﻨﺎ‪ ،‬ﺃﻥ ﺗﺴﻴﺢ‬

‫‪١٤١‬‬
‫ﰲ ﺍﻷﺭﺽ ﺑﻠﺪﺍ ﺑﻌﺪ ﺑﻠﺪ‪ ،‬ﻓﺴﻴُﺴﺘ ﹾﻘﺒَﻠﻮﻥ ﰲ ﺍﻷﺑﻮﺍﺏ ﺍﻟﱵ ﻳﻄﺮﻗﻮﻬﻧﺎ ﺑﺎﺑﹰﺎ ﻓﺒﺎﺑﺎﹰ‪،‬‬
‫ﺸﻒُ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻳﻘﺪﻣﻮﻬﻧﺎ ﻛﺈِﻛﺴﲑ ﺍﳊﻴﺎﺓ‪ .‬ﻧﻌﻢ‪،‬‬ ‫ﳋﻀْﺮ"‪ ،‬ﻓﺘُﺮَﺗ َ‬
‫ﻛﺎﺳﺘﻘﺒﺎﻝ "ﺍ ِ‬
‫ﺳﻴﻨﻄﻠﻖ ﻫﺆﻻﺀ ﺇﱃ ﺍﻟﻼﻬﻧﺎﻳﺔ ﰲ ﺻﺪﺍﻗﺔ ﻣﻮﺳﻰ ﻭﺍﳋﻀﺮ ﺃﻳﻨﻤﺎ ﺣﻠﻮﺍ‪ ،‬ﻭﻳﺒﻨﻮﻥ‬
‫ﺳﺪﹰﺍ ﳊﻤﺎﻳﺔ ﺍﻟﺬﻳﻦ ﻳﺘﺮﻗﺒﻮﻥ ﺫﺍ ﺍﻟﻘﺮﻧﲔ‪ ،‬ﻭﻳﺮﺷﺪﻭﻥ ﺍﳌﻨـﺰﻭﻳﻦ ﰲ ﺍﳌﻐﺎﺭﺍﺕ‬
‫ﺃﻋﻤﺎﺭﹰﺍ ﻣﻨﺬ ﻗﺮﻭﻥ ﺇﱃ ﺍﳌﻌﺎﺑﺮ ﺍﳌﻮﻓﻴﺔ "ﻟﻼﻧﺒﻌﺎﺙ ﺑﻌﺪ ﺍﳌﻮﺕ"‪ .‬ﻭﻟﻌﻠﻬﻢ ﻳﻘﺪﺣﻮﻥ‬
‫‪-‬ﺃﻳﻨﻤﺎ ﺧﻄﺮﻭﺍ‪ -‬ﺍﻟﺸﺮﺍﺭﺍﺕ ﺍﻷﻭﱃ ﻟﻔﻜﺮ ﻬﻧﻀﺔ ﻛﱪﻯ ﻫﻲ ﺃﴰﻞ ﻭﺃﻭﺳﻊ ﻬﻧﻀﺔ‬
‫ﻬﺗﻔﻮ ﺇﻟﻴﻬﺎ ﺍﻷﻋﻨﺎﻕ ﻣﻨﺬ ﻗﺮﻭﻥ‪...‬‬

‫‪١٤٢‬‬
 ‫‪‬‬
‫ﺗﻘﺪﱘ‪٥ ...............................................................‬‬
‫ﺩﻧﻴﺎ ﰲ ﺭﺣﻢ ﺍﻟﻮﻻﺩﺓ ‪١٠ .............................................‬‬
‫ﻭﺍﺭﺛﻮ ﺍﻷﺭﺽ ‪١٣ ....................................................‬‬
‫ﺃﺛﻨﺎﺀ ﺍﺳﺘﻜﺸﺎﻓﻨﺎ ﺧﻂ ﺍﻟﺴﲑ ‪١٨ .......................................‬‬
‫ﳓﻮ ﻋﺎﱂ ﺍﻟﻐﺪ ‪٢٤ ....................................................‬‬
‫ﳓﻮ ﻋﺎﳌﻨﺎ ﺍﻟﺬﺍﰐ ‪٢٩ ..................................................‬‬
‫ﻭﳓﻦ ﻧﻘﻴﻢ ﺻﺮﺡ ﺍﻟﺮﻭﺡ ‪٣٤ ..........................................‬‬
‫ﺍﻟﺸﻮﺭﻯ ‪٤٥ .........................................................‬‬
‫ﺍﳊﺮﻛﻴﺔ ﻭﺍﻟﻔﻜﺮ ‪٥٧ ..................................................‬‬
‫ﺇﻧﺴﺎﻥ ﺍﻟﻔﻜﺮ ﻭﺍﳊﺮﻛﻴﺔ ‪٦٣ ...........................................‬‬
‫ﳓﻮ ﻋﺎﳌﻨﺎ ‪٨٠ .........................................................‬‬
‫ﻣﻬﻨﺪﺳﻮ ﺍﻟﺮﻭﺡ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ‪٨٥ ..................................... ...‬‬
‫ﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪٩١ ................................................‬‬
‫ﻣﻦ ﺍﻟﻔﻮﺿﻰ ﺇﱃ ﺍﻟﻨﻈﺎﻡ ‪٩٥ ..................................... ١ -‬‬
‫ﻣﻦ ﺍﻟﻔﻮﺿﻰ ﺇﱃ ﺍﻟﻨﻈﺎﻡ ‪١٠٠ .................................... ٢ -‬‬
‫ﺍﻟﻘﻀﻴﺔ ﺍﻟﻜﱪﻯ ﻟﺸﻌﺒﻨﺎ‪١٠٤ ...........................................‬‬

‫‪١٤٣‬‬
‫ﺍﻷﺟﻴﺎﻝ ﺍﳌﺜﺎﻟﻴﺔ ‪١٠٩ ..................................................‬‬
‫"ﺍﳌﻌﻴﻨﻴﺔ" ﺇﱃ ﺣ ٍﺪ ﻣﺎ ‪١١٥ .............................................‬‬
‫ﻓﻠﺴﻔﺔ ﺍﳊﻴﺎﺓ ﻋﻨﺪﻧﺎ‪١٢٠ ........................................... ...‬‬
‫ﺃﺟﻴﺎﻝ ﺍﻷﻣﻞ ‪١٢٨ ............................................... ١ -‬‬
‫ﺃﺟﻴﺎﻝ ﺍﻷﻣﻞ ‪١٣٢ ............................................... ٢ -‬‬
‫ﻭﳓﻦ ﻧﻮﱄ ﻭﺟﻮﻫﻨﺎ ﺷﻄﺮ ﺃﻧﻔﺴﻨﺎ ‪١٣٦ ................................‬‬

‫‪١٤٤‬‬