‫ﻥ ﻓﻲ ﻅﻼ ٍﻡ" ﻓﻴﻪ ﻻ‬ ‫ﻭﻻ ﻴﺴﻤﻌﻭﻥ ﻭﺒﺄ ﹼﻨﻬ‪‬ﻡ ﺒﻜﻡ‪ ‬ﻭﻋﻤﻲ ﻓﻬﻡ ﻻ ﻴﺭﺠﻌﻭﻥ‪ ،‬ﻋﻠﻰ ﻫﻴﺌ ٍﺔ ﻤﺨﺘﻠﻔ ٍﺔ ﻓﻬﻡ‪ ،‬ﻓﻲ ﺸﻭﻓﻪِ‪" ،‬ﻜﺎﺌﻨﻴ ‪‬‬ ‫ﻥ" ﺇﺫ ﺃﻨﹼﻬﻡ‪ ،‬ﺃﺤﻴﺎﻨﺎﹰ‪ ،‬ﻴﻘﻭﻝﻭﻥ ﻋﻥ ﺸـﺄﻨﻬﻡ ﻤـﻊ ﺍﷲ‬ ‫ﺏ ﺃﻨﹼﻬﻡ "ﻻ ﻴﻔﻬﻤﻭ ‪‬‬ ‫ﻥ ﺒﻤﻭﺠ ِ‬ ‫ﻥ ﻭﻻ ﻴﻨﻁﻘﻭ ‪‬‬ ‫ﻥ ﻭﻻ ﻴﺴﻤﻌﻭ ‪‬‬ ‫ﻴﺒﺼﺭﻭ ‪‬‬ ‫ﻥ ﻭﻋﻤ‪‬ﺎ ﻫﻡ ﻓﻴـﻪ ِﺇﺯ‪‬ﺍ ‪‬ﺀﻩ‪ ،‬ﻓـﻲ‬ ‫ﺕ ﺍﻝﺸﹼﺄ ِ‬ ‫ﻥ ﻋﻥ ﺫﺍ ِ‬ ‫ﻙ ﺍﻝﺸﹼﺄﻥِ‪" ،‬ﻫﻡ ﻫﻡ ﻭﻫﻭ ﻫﻭ" ﻓﻴﻤﺎ ﻫﻡ ﻴﻘﻭﻝﻭ ‪‬‬ ‫ﺘﻌﺎﻝﻰ ﺒﺄﻨﹼﻬﻡ‪ ،‬ﻓﻲ ﺫﺍ ‪‬‬ ‫ﻙ ﺍﻷﺤﻴﺎﻥ ﺃﻭ "ﺍﻷﺤﻭﺍل"‪ ،‬ﻜﺎﺌﻥ‪ ‬ﻋﻠﻰ ﺃﻨﹼﻪ "ﻫﻭ ﻫﻡ ﻭﻫﻡ ﻫـﻭ"‬ ‫ﺨﺭ‪ ،‬ﺒﺄﻨﹼﻪ ﺘﻌﺎﻝﻰ ﻴﻜﻥ‪ ،‬ﻓﻲ ﻫﺎﺘﻴ ‪‬‬ ‫ل" ُﺃ ﹶ‬ ‫ﻥ ﺃﻭ "ﺃﺤﻭﺍ ٍ‬ ‫ﺃﺤﻴﺎ ٍ‬ ‫)ﺸﻴﺘﻴﻙ ‪.(380 :1980‬‬ ‫ﻙ ﺍﻝﺤﺎﺌﺭﻴﻥ ﺍﻝﺫﹼﺍﻫﻠﻴﻥ‬ ‫ﺕ ﺃﻭﻝﺌ ‪‬‬ ‫ﺸﺭﻭﺩ(‪ ،‬ﻫﻲ‪ ،‬ﻋﻨﺩ ﺍﻝﺸﻴﺦ ﺍﻷﻜﺒﺭ‪ ،‬ﻫﺒﺎ ﹸ‬ ‫ﻥ ﺍﻝﻅﱡﻠﻤ ﹶﺔ )ﺍﻹﻋﺘﺎ ‪‬ﻡ(‪ ،‬ﺍﻝﻼ ﻓﻬﻡ‪ ،‬ﺍﻝﻼ ﻫﺩﻓﻴ‪‬ﺔ )ﺍﻝ ﹼ‬ ‫ﺇ‪‬‬ ‫ﻁ ﺍﻝﻤﺴﺘﻘﻴﻡ" ﻓﺤﻴﺭﺘﻬﻡ ﻭﺍﻨﺫﻫﺎﻝﻬﻡ ﺇﻨﹼﻤﺎ ﻴﻌﻨﻴﺎﻥ‪ ،‬ﻓﻴﻤﺎ ﻴﻌﻨﻴﺎﻥ‪ ،‬ﻓﻘـﺩﺍﻥ ﺍﻝﻭﺠﻬـﺔ‬ ‫ﻓﻬﻡ ﻝﻥ ﻴﺅﻭﺒﻭﺍ‪ ،‬ﺃﺒﺩﺍﹰ‪ ،‬ﺇﻝﻰ "ﺍﻝﺼ‪‬ﺭﺍ ِ‬ ‫ﻙ "ﺍﻝﻼ ﻋﻭﺩﺓ ﺍﻷﺒﺩﻴ‪‬ﺔ" ﺇﻝﻰ "ﺍﻝﺼﺭﺍﻁ ﺍﻝﻤﺴﺘﻘﻴﻡ" ﺘﺒﺩﻭ ﻫﻨﺎ ‪ ،‬ﻓﺠﺄﺓﹰ‪ ،‬ﻤﺸﺘﻤﻠ ﹰﺔ ﻋﻠﻰ ﺍﺴﺘﻨﺎﺭ ٍﺓ‬ ‫ﻥ ﺘﻠ ‪‬‬ ‫ﻭﺍﻨﺒﻬﺎﻡ ﺍﻝﺴ‪‬ﺒﻴلْ‪ .‬ﻝﻜ ‪‬‬ ‫ﻲ ﺇﻥ‬ ‫ﺏ ﻤﺼﺎﻝﺤ ﹸﺘ ‪‬ﻪ ﻭﺍﻹﺴﻼ ‪‬ﻡ ﺍﻷﺭﺜﻭﺫﻭﻜﺴ ‪‬‬ ‫ﻲ ﺘﺼﻌ ‪‬‬ ‫ﺱ ﺇﻴﺠﺎﺒ ‪‬‬ ‫ﻥ ﻋﺭﺒﻲ ‪‬ﻴﻔﹾ ِﻌ ‪‬ﻡ ﻓﻜﺭ ﹶﺓ ﺍﻝﺘﹼﻬﻴﺎ ِﻡ ﺒﺤ ‪‬‬ ‫ﺱ ﻋﻠﻰ ﺠﻬل‪ ،‬ﻓﺎﺒ ‪‬‬ ‫ﻭﻝﻴ ‪‬‬ ‫ﻁ ﻤﺴﺘﻘﻴﻡ" ﻭﻤﻌﺎﺩﻝﺔ ﺫﺍﻙ ﺍﻹﺴﺘﻭﺍﺀ ﺒﻘﻭﺍﻋﺩ‬ ‫ﺍﻋﺘﺒﺭﻨﺎ ﻫﻨﺎ ﺃﻫﻤﻴ‪‬ﺔ ﺍﺴﺘﻭﺍﺀ ﺍﻝﺴ‪‬ﺒﻴل ﺍﻝﻤﺴﻠﻡ ﺍﻷﺭﺜﻭﺫﻭﻜﺴﻲ ﻋﻠﻰ "ﺼﺭﺍ ٍ‬ ‫ﻲ ﻨﻭﺡ ﻴﺤﻠل ﺍﺒﻥ ﻋﺭﺒﻲ ﻫﺫﺍ ﺍﻝﻔﺭﻕ ﺒﻴﻥ ﺍﻝﻼ ﺤـﺎﺌﺭ‬ ‫ﻭﺘﻘﺎﻝﻴﺩ ﺍﻝﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴ‪‬ﺔ ﺍﻝﺴ‪‬ﻠﻔﻴ‪‬ﺔ‪ .‬ﻭﻓﻲ ﻓﺼﻠﻪ ﻋﻥ ﺍﻝﻨﺒ ‪‬‬ ‫ل ﺍﻝﺫﻱ ﻝﻡ ﻴﻌـﺩ‪،‬‬ ‫ﻰ"‪ -‬ﻭﺍﻝﺤﺎﺌﺭ ﺍﻝﺫﹼﺍﻫ ُ‬ ‫ﻑ ﻫﻭ‪ ،‬ﻜﺫﻝﻙ‪" ،‬ﻤ‪‬ﻌﻁ ‪‬‬ ‫ﻰ ﻨﺤﻭ ﻫﺩ ٍ‬ ‫ل ﻤﻌﻁ ‪‬‬ ‫ﺍﻝﻼ ﺫﺍﻫل‪ -‬ﺍﻝﺫﻱ ﻴﻤﻀﻲ ﻋﻠﻰ ﺴﺒﻴ ٍ‬ ‫ل ﺼﻭﺒﻪ ﻓﺫﺍﻙ ﺍﻝﺫﻱ ﻴ‪‬ﻜﺎﺒ ‪‬ﺩ ﻤﺜل ﺘﻠﻙ ﺍﻝﺤﻴﺭﺓ ﻻ ﻴﻜﻥ‪ ،‬ﺃﺒﺩﹰﺍ‪ ،‬ﻋﻨﺩ ﺍﺒﻥ ﻋﺭﺒـﻲ‪،‬‬ ‫ﻱ ﻤﺭﻜ ٍﺯ ﻴﺭﺘﺤ ُ‬ ‫ﻙﺃ ‪‬‬ ‫ﻓﻲ ﺸﻭﻓﻪِ‪ ،‬ﻫﻨﺎﻝ ‪‬‬ ‫ل )ﻨﺤ ‪‬ﻭ ﺇﻝ ٍﻪ ﺒﻌﻴـ ٍﺩ( ﻴﻜـﻥ‪،‬‬ ‫ﺏ ﺍﻝﻤﺴﺘﻁﻴ ِ‬ ‫ﻙ ﻝﻠﺩﺭ ِ‬ ‫ﻤﻨﻔ ﹼﻜﹰﺎ ﻋﻥ ﺍﻝﺘﻤﺭﻜ ِﺯ ﻋﻨﺩ ﺍﻝﻘﻁﺏ )ﺍﻝﺫﻱ ﻫﻭ ﺍﷲ(‪ ،‬ﻓﻴﻤﺎ ﺫﺍﻙ ﺍﻝﺴﺎﻝ ‪‬‬ ‫ﻻ‬ ‫ﺝ ﺍﻝﻤﻘﺼﺩ ﺍﻷﺴﻤﻰ ﻭﻁﺎﻝﺒﺎﹰ‪ ،‬ﺤﻴﺜﻤﺎ ﻫﻭ ﻤﺎﺌلٌ‪ ،‬ﻤﺎ ﻫﻭ‪ ،‬ﺃﺯﻝ ‪‬ﻴﺎﹰ‪ ،‬ﻜﺎﺌﻥ‪ ‬ﻓﻴﻪ ﻓﻼ ﻴﻜـﻥ‪ ،‬ﻓﻌﻠﻴ‪‬ـﺎﹰ‪ ،‬ﺇ ﹼ‬ ‫ﻼ ﺨﺎﺭ ‪‬‬ ‫ﺩﻭﻤﺎﹰ‪ ،‬ﻤﺎﺌ ﹰ‬ ‫ﻥ ﻋﺭﺒﻲ‪،‬‬ ‫ﺼ ‪‬ﺭ( ﻫﺩﻓﹰﺎ ﻝﻪ‪ .‬ﻫﻭ‪ ،‬ﺫﺍﻙ ﺍﻝﺴ‪‬ﺎﻝﻙ‪ ،‬ﻗﺩ ﺍﺘﹼﺨﺫﹶ‪ ،‬ﻜﻤﺎ ﻴﻘﻭل ﺍﺒ ‪‬‬ ‫ل ﻜﺎﻥ )ﺩﻭﻥ ﺃﻥ ﻴ‪‬ﺒ ِ‬ ‫ﺠﺎﺭﻴﺎﹰ‪ ،‬ﺁﻨﺫﹶﺍﻙ‪ ،‬ﻭﺭﺍ ‪‬ﺀ ﺨﻴﺎ ٍ‬ ‫ﻥ ﺍﻝﺫﻱ ‪‬ﻤﺭ‪ ‬ﹶﻜ ‪‬ﺯ ‪‬ﻩ ﻭ ﹸﻗﻁﹾ ‪‬ﺒ ‪‬ﻪ ﻫﻭ ﺍﷲ ﻻ ﻴﻜﻥ ﻋﻨﺩ ‪‬ﻩ‬ ‫ﺽ ﺃﻨﹼﻪ ﻫﺩﻑﹲ ﻭﻤﺎ ﻫﻭ ﺒﻴﻨ ‪‬ﻬﻤ‪‬ﺎ ﻓﻴﻤﺎ ﺍﻹﻨﺴﺎ ‪‬‬ ‫ﻨﻘﻁ ﹶﺔ ﺒﺩ ٍﺀ ﺨﻴﺎﻝ ‪‬ﻴ ٍﺔ ﻭﻤﺎ ﻴﻔﺘﺭ ‪‬‬ ‫ﻻ ﻭﻤﻥ ﺜـ ‪‬ﻡ ‪‬ﻤ ﹶﺘﹶﻠ ﹼﻘﻴ‪‬ـﹰﺎ‬ ‫ﺕ ﺍﻝﻭﺠﻭ ِﺩ ﺸﻤﻭ ﹰ‬ ‫ﻗﻴﺩ‪ ‬ﻋﻠﻰ ﺍﻝﺒﺩﺀِ ﺃﻭ ﺍﻝﻨﱢﻬﺎﻴ ِﺔ ﺇﺫ ﻫﻭ ﻴﻜﻥ‪ ،‬ﺒﻜﻴﻔ ‪‬ﻴ ِﺘ ِﻪ ﺘﻠﻙ‪ ،‬ﺤﺎﺌﺯﹰﺍ ﻋﻠﻰ ﺃﻜﺜ ِﺭ ﻫﻴﺌﺎ ِ‬ ‫ﻕ ﺍﻹﻝﻬﻴ‪‬ﺔ )ﻋﻔﻴﻔﻲ‪73 :‬؛ ﺃﻭﺴﺘﻥ ‪.(79 :1980‬‬ ‫ﻕ ﻭﺍﻝﺩ‪‬ﻗﺎﺌ ِ‬ ‫ﻝﻠﺤﻘﺎﺌ ِ‬ ‫ﻉ ﻋﻥ‬ ‫ﻑ ﻴﻐﺩﻭ‪ ،‬ﻭﻓﻘﻬﺎ‪ ،‬ﻭﻀﻌ ‪‬ﻴ ﹰﺔ ﺸﺎﹼﻝ ﹰﺔ )ﻤﻥ "ﺸﻠل"( ﺇﺫ ﻫﻭ ‪‬ﻴﻨﹾ ‪‬ﺯ ‪‬‬ ‫ﻥ ﻋﺭﺒ ‪‬ﻴ ِﺔ ﻫﻨﺎ ﺒﺎﻝﺤﺭﻜﺔ ﻓﺎﻹﺨﺘﻼ ﹸ‬ ‫ﺤﻴ‪ ‬ﺭ ﹸﺓ ﺍﻹﺒ ‪‬‬ ‫ل ﺍﻝ ‪‬‬ ‫ﺘﹸﻘﺎ ‪‬ﺒ ُ‬ ‫ﻥ ﺍﷲ ﺤﺎﻀﺭ‪) ‬ﺒ ‪‬ﻤﺤ‪‬ﺎ ‪‬ﻴ ﹶﺜ ٍﺔ( ﻓﻲ ﻨﻔـﺴﻪِ‪،‬‬ ‫ﻉ ﻤﺎ ﺃﻭ ﻏﺎﻴﺔ‪ ،‬ﻓﻤﺎ ﺃﻥ ﻴﻜﺘﺸﻑ ﺍﻝﻤﺭ ‪‬ﺀ ﺃ ‪‬‬ ‫ﻑ ﻤﺎ‪ ،‬ﻤﻭﻀﻭ ٍ‬ ‫ﺱ ﺒﻬﺩ ٍ‬ ‫ﻥ ﺍﻝﺤ ‪‬‬ ‫ﺍﻝﻤﺅﻤ ِ‬ ‫ﺕ ﺍﻝﻭﻗﺕِ‪ ،‬ﺨﺎﺭﺝ ﻨﻔﺴﻪ )ﻋﻠﻰ ﻫﻴﺌﺔ ﻤﺘﻌﺎﻝﻴﺔ( ﻻ ﻴﻌﺩ ﺍﻝﻤﺭ ‪‬ﺀ ﻓﻲ ﺤﺎﺠ ٍﺔ ﻷﻥ ﻴﺤـﺞ‪،‬‬ ‫ﺘﻤﺎﻤ ﹰﺎ ﻜﻤﺎ ﻫﻭ ﺤﺎﻀﺭ‪ ،‬ﻓﻲ ﺫﺍ ِ‬ ‫ﻥ ﻫﻜـﺫﺍ‪،‬‬ ‫ﺕ ﺍﻝﺤﺎﺝ‪ .‬ﻋﻠﻴ ِﻪ ﻻ ﻴﻐﺩﻭ‪ ،‬ﻭﺍﻝﺸﹼﺄ ‪‬‬ ‫ﻥ ﺫﺍ ِ‬ ‫ﻓﺎﻝﻤﻘﺎﻡ ﺍﻝﻤﻘﺩ‪‬ﺱ ﻴﻜﻥ‪ ،‬ﺁﻨﺫﺍﻙ‪ ،‬ﺴﺎﺒﻕ ﺍﻝﻭﺠﻭﺩ )ﺍﻝﺤﻀﻭﺭ( ﻓﻲ ﻋﻴ ِ‬ ‫ﻙ ﺍﻝﺤـﺎﺌ ‪‬ﺭ(‪ ،‬ﺒﺄ ‪‬ﻴ ِﺔ ﺤـﺎلٍ‪،‬‬ ‫ﺏ ﺍﷲ )ﺫﺍ ‪‬‬ ‫ﻥ ﺍﻝﻤﺘﻤﺭﻜﺯ ﻋﻨﺩ ﻗﻁ ِ‬ ‫ﻁ ﺒﺎﻹﻨﺴﺎ ِ‬ ‫ﻕ( ﺍﻝﺫﻱ ﻴ‪‬ﻭﺩِﻱ ﺇﻝﻴ ِﻪ ﺍﻹﺨﺘﻼ ﹸ‬ ‫ل )ﺃﻭ ﺍﻝﺼ‪‬ﻌ ﹸ‬ ‫ﺍﻝﺸﹼﻠ ُ‬ ‫‪23‬‬ ‫‪Société Soudanaise des Etudes et Recherches en Arts, Lettres et Sciences Humaines‬‬ ‫‪Sudanese Society for Research in Arts and Humanities‬‬ ‫ا  
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