‫ﺹ ﻓـﺎﺭﻍﹲ ﺩﻻﻝﻴ‪‬ـﹰﺎ‬ ‫ﻥ ﺍﻝـ ﹼﻨ ‪‬‬ ‫ﺕ ﺍﻝ ﹼﻨﺹ‪ ‬ﺍﻝﻤﺭﺒﻜﺔ ﻓﻲ ﻻ ﻨﻬﺎﺌﻴﺘﻬﺎ ﻤﺅﺩ‪‬ﻴ ﹰﺔ ﺇﻻ ﻝﻨﺘﻴﺠ ٍﺔ ﻭﺍﺤـﺩ ٍﺓ ﻫـﻲ ﺃ ‪‬‬ ‫ﺨﹸﻼﺼ ﹸﺔ ﺇﻤﻜﺎﻨﺎ ِ‬ ‫)ﺴﻴﻤﻭﻁﻴﻘ ‪‬ﻴﹰﺎ( ﻭﻻ ﻴﻌﺩﻭ ﻜﻭﻨﻪ ﺼﻔﺤ ﹰﺔ ﻤﻥ ﺭﻤﻭ ٍﺯ ﻤﺠﺭ‪‬ﺩ ٍﺓ ﻤﻥ ﺍﻝﻌﻤﻕ‪ .‬ﺃﻤﺎ ﺍﻝﺸﻴﺦ ﺍﺒﻥ ﻋﺭﺒﻲ ﻓﺈﻨﻪ‪ ،‬ﻋﻨﺩ ﻨﻅـﺭ ِﻩ‬ ‫ﻙ‬ ‫ﻱ ﺨﻼﺼ ٍﺔ ﻤﺅﺩ‪‬ﺍﻫﺎ ﺃﻨﻪ ﻝﻴﺱ ﻫﻨﺎﻝ ‪‬‬ ‫ﻱ ﻭﺠ ٍﻪ ﻤﻥ ﺍﻝﻭﺠﻭﻩِ‪ ،‬ﺇﻝﻰ ﺃ ‪‬‬ ‫ﺕ ﺍﻝﻨﺎﺱِ‪ ،‬ﻻ ﻴﻨﺘﻬﻲ‪ ،‬ﻋﻠﻰ ﺃ ‪‬‬ ‫ل ﺘﻌ ‪‬ﺩ ِﺩ ﻤﻌﺘﻘﺩﺍ ِ‬ ‫ﻓﺏ ﺒﻠﺒﺎ ِ‬ ‫ﺕ ﺍﻝﻭﻗـﺕِ‪ ،‬ﺒﺄﻨﹼـﻪ‬ ‫ﻙ "ﺸﻲﺀ‪ ‬ﻴﻨ ‪‬ﺩ ﻋﻥ ﺃﻥ ﻴ‪‬ﻌﺭﻑ" ﻭﻤﻭﺴﻭﻡ‪ ،‬ﻓﻲ ﺫﺍ ِ‬ ‫ﺇﻝﻪ‪ ‬ﻝﻜﻨﹼﻪ‪ ،‬ﺒﺎﻷﺤﺭﻯ‪ ،‬ﻴﺨﻠﺹ ﺇﻝﻰ ﺃ ﹼﻨ ‪‬ﻪ ﺜﻤ ِﺔ ﻫﻨﺎﻝ ‪‬‬ ‫ﺴ ‪‬ﺩﹰﺍ ﻓﻲ ﺠِﻤﺎﻋِﻬﺎ‪.‬‬ ‫ﻥ ﺍﻝﺫﻱ ﻴﻜﻥ ﻫﻭ ﺫﺍ ﹸﺘ ‪‬ﻪ ﻤ‪‬ﺠ ‪‬‬ ‫ﻥ ﺍﻵ ِ‬ ‫ﺕ ﺍﻝﻼ ﻨﻬﺎﺌ ‪‬ﻴ ِﺔ ﻓﻲ ﻋﻴ ِ‬ ‫ﻙ ﺍﻝﺘﻤﻅﻬﺭﺍ ِ‬ ‫ل ﻫﺎﺘﻴ ‪‬‬ ‫ﻴ‪‬ﺠﺴ‪‬ﺩ ﻜ ﱠ‬ ‫ﻱ‬ ‫ﻥ ﻓﺸل ﻨﻭﺡ ﻓـﻲ ﺘﺒـﺸﻴﺭﻩ ﺍﻝـﺩ‪‬ﻋﻭ ‪‬‬ ‫ﺘﻠﻙ ﻤﺴﺄﻝﺔ ﻭﺍﺤﺩﺓ‪ .‬ﺃﻤﺎ ﺍﻝﻤﺴﺄﻝﺔ ﺍﻝﺜﺎﻨﻴﺔ ﺍﻝﺘﻲ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﹸﺫﻜﺭ ﻫﻨﺎ ﻓﻬﻲ ﺃ ‪‬‬ ‫ﻝﺨﻼﺹ ﻏﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻤﻥ ﺍﻝﻁﻭﻓﺎﻥ ﻴﺘﺠﺫﹼﻉ ﻓﻲ ﺭﻓﻀﻪ ﻷﻥ ﻴ‪‬ﻅﻬﺭ ﺍﷲ ﻋﻠﻰ ﺃﻨﹼﻪ "ﺤﻴﺭﺓﹲ ﻗﹸﺩﺴﻴ‪‬ﺔ" ﻓـ"ﻨﻭﺡ"‪ ،‬ﻓـﻲ‬ ‫ﻼ‘ ﻤﻥ ﺤﻴﺙ ﻋﻘﻠﻬﻡ ﻭﺭﻭﺡ ﻨﻴ‪‬ﺎﺘﻬﻡ ﻓﺈﻨﻬﺎ ﻏﻴﺏ‪ .‬ﻭ’ﻨﻬﺎﺭﹰﺍ‘ ﺩﻋﺎﻫﻡ ﺃﻴﻀﹰﺎ ﻤﻥ‬ ‫ﻑ ﺍﻝﺸﻴﺦ ﺍﻷﻜﺒﺭ‪" ،‬ﺩﻋﺎ ﻗﻭﻤﻪ ’ﻝﻴ ﹰ‬ ‫ﺸﻭ ِ‬ ‫ل ’ﻝﻴﺱ ﻜﻤﺜﻠﻪ ﺸﻲﺀ‘" )ﻋﻔﻴﻔﻲ‪71-70:‬؛ ﺃﻭﺴﺘﻥ ‪:1980‬‬ ‫ﺙ ﻅﺎﻫ ِﺭ ﺴ‪‬ﺭﺍ ِﻫﻡ‪ ‬ﻭﺤﺴ‪‬ﻬﻡ ﻭﻤﺎ ﺠﻤ ‪‬ﻊ ﻓﻲ ﺍﻝﺩ‪‬ﻋﻭ ِﺓ ﻤﺜﺎ َ‬ ‫ﺤﻴ ﹸ‬ ‫ﷲ ﻓﻲ ﻨﻔﺴ ِﻪ ﻋﺒﺭ ﺇﻅﻬﺎﺭﻩ ﻝـﻪ ﻜﺤـﻀﻭ ٍﺭ ﻫـﻭ‪،‬‬ ‫ﻕ ﻓﻜﺭ ِﺓ ﺍ ِ‬ ‫ﺵ ﺍﺘﹼﺴﺎ ِ‬ ‫ﺸ ‪‬ﻭ ﹶ‬ ‫ﺡ ﻫﻨﺎ ﻴﺄﺒﻰ‪ ،‬ﺤﺭﻓ ‪‬ﻴﺎﹰ‪ ،‬ﺃﻥ ‪‬ﻴ ﹶ‬ ‫ﻥ ﻨﹸﻭ ‪‬‬ ‫‪ .(76‬ﺇ ‪‬‬ ‫ﺕ ﺍﻝﺤـﻴﻥِ‪ ،‬ﺤـﻀﻭﺭ‪ ‬ﻤ‪‬ﺤﺎﻴـﺙﹲ ﻭﺤـﻀﻭﺭ‪‬‬ ‫ﻰ ﺠﺎﻤﻌﹰﺎ ﻝﻤﺘﻨﺎﻗﻀﻴﻥ )ﻭﺫﻝﻜﻡ ﺒﻤﻌﻨﻰ ﺃﻨـﻪ‪ ،‬ﻓـﻲ ﺫﺍ ِ‬ ‫ِﺒ ﹶﺘﺴ‪‬ﺎ ‪‬ﻭﻕٍ‪ ،‬ﻤﻠﺘﻘ ‪‬‬ ‫ﷲ‪ ،‬ﺜـﻡ‪،‬‬ ‫ﻥﺍ ِ‬ ‫ﻲ ﺒـﺸﺄ ِ‬ ‫ﻁ ﺍﻝﻤﻭﻨﻭﻝﻭﺠﻲ‪ ،‬ﺃﻭ ﺍﻝﻭﺍﺤﺩﻱ‪ ،‬ﺒﻔﻬـ ٍﻡ ﺘﺒـﺴﻴﻁ ‪‬‬ ‫ل"(‪ .‬ﻭﻫﺫﺍ ﺍﻹﺭﺘﺒﺎ ﹸ‬ ‫ﺘﺭﺍﻨﺴﻴﻨﺩﻴﻨﺘﺎﻝﻲ ﺃﻱ "ﻤ‪‬ﺘﻌﺎ ٍ‬ ‫ﻥ ﻋﺭﺒﻲ‪ ،‬ﻤﺎ ﻴﺴﺒ‪‬ﺏ "ﻨﻔﻭ ‪‬ﺭ" ﺍﻝﻼ ﻤﺅﻤﻨﻴﻥ ﻋﻥ‬ ‫ﺴ ِﺔ ﺍﺴﺘﺫﻭﺍﻕ ﺍﻹﻝﺘﺒﺎﺱ ﻫﻭ‪ ،‬ﻓﻲ ﺒﺼﻴﺭ ِﺓ ﺍﺒ ِ‬ ‫ﺠﻭﻫﺭ ‪‬ﻴﺎﹰ‪ ،‬ﻓﻘﺩﺍﻥ ﻨﻭﺡ ﻝﺤﺎ ‪‬‬ ‫ﻲ ﻝﻨﻭﺡٍ‪ ،‬ﻤﻥ ﻗِﺒل ﺍﺒﻥ ﻋﺭﺒﻲ‪،‬‬ ‫ﻥ ﺫﻝﻜﻡ ﻫﻭ ﻝﺘﺼﻭﻴﺭ‪ ‬ﻏﻴ ‪‬ﺭ ﺘﻘﺭﻴﻅ ‪‬‬ ‫ﻨﻭﺡ ﻭﻴﻤﻨﻌﻬﻡ ﻋﻥ ﺍﻝﺼﻌﻭﺩ ﻤﻌﻪ ﺇﻝﻰ ﻤﺭﻜﺒﻪ‪ .‬ﺇ ‪‬‬ ‫ﻥ ﻴﻌﻘﻠﹸﻭﻥ )ﻤﻥ "ﻋِﻘﺎل"( ﺃﻨﻔﺴﻬﻡ‬ ‫ﻓﻬﻭ ﻴﺒﺩﻭ ﻭﻜﺄﻨﻪ ﻴﺼﻨﹼﻑ ﻨﻭﺡ ﻀﻤﻥ ﻨﺼﺭﺍﺀ "ﻋﻠﻡ ﺍﻝﻜﻼﻡ" ﻭﺍﻝﻔﻼﺴﻔﺔ ﺍﻷﺨﺭ ﺍﻝﺫﻴ ‪‬‬ ‫ﻥ ﻋﺭﺒﻲ‪ ،‬ﺤﺭﺼﹰﺎ ﻤﻨﻪ ﻋﻠﻰ ﺃﻥ ﻴﺤﻔﻅ ﻝﻤﻭﻗﻔـﻪ ﺸـﻴﺌﹰﺎ ﻤـﻥ ﺭﻭﺡ‬ ‫ل ﺍﺒ ‪‬‬ ‫ﻁ ﺘﺼ ‪‬ﻭ ٍﺭ ﻭﺍﺤ ٍﺩ ﻋﻥ ﺍﷲ‪ .‬ﻭﻝﻌ ّ‬ ‫ﺇﻝﻰ ﻤﺭﺒ ِ‬ ‫ﻲ ﻤﺤﻤ‪‬ـ ٍﺩ ﺍﻷﺸـ ‪‬ﺩ‬ ‫ﺡ ﺍﻝﻀ‪‬ﻤﻨﻲ‪ ‬ﻫﺫﺍ ﺒﺤﻜﻤ ِﺔ ﺍﻝﻨﹼﺒ ‪‬‬ ‫ل ﺠﻬل ﻨﻭ ٍ‬ ‫ﺱ ﻫﻨﺎ ﺤﺎﺠ ﹰﺔ ﻷﻥ ﻴ‪‬ﻘﺎﺒ َ‬ ‫"ﺍﻷﺭﺜﻭﺫﻭﻜﺴﻴﺔ" ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻴﺤ ‪‬‬ ‫ﺦ ﻋﻥ ﺫﻝﻙ‪-:‬‬ ‫ل ﺍﻝﺸﹼﻴ ﹸ‬ ‫ﺒﺼﺎﺭ ﹰﺓ ﺇﺫ ﺃﻨﹼﻬﺎ )ﻓﻲ ﺭﺃﻱ ﺍﻝﺸﻴﺦ( ﹶﻓ ِﻬ ‪‬ﻤﺕﹾ‪ ،‬ﺒﺠﻼﺀ‪ ،‬ﺸﻴﺌﹰﺎ ﻋﻥ ﺍﷲ ﻝﻡ ﻴﻔﻬﻤﻪ ﻨﻭﺡ‪ .‬ﻴﻘﻭ ُ‬ ‫ﻓﻔﻲ ’ﻝﻴﺱ ﻜﻤﺜﻠﻪ ﺸﻲﺀ‘ ﺇﺜﺒﺎﺕﹲ ﺍﻝﻤﺜﺎ ِل ﻭﻨﻔﻴﻪ‪ ،‬ﻭﺒﻬﺫﺍ ﻗﺎل ﻋﻥ ﻨﻔﺴﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﹼﻡ ﺇﻨﹼﻪ ﻴ‪‬ﺅﺘﻰ ﺠﻭﺍﻤﻊ ﺍﻝﻜﻠﻡ ]ﻓـﻲ ﻤﻌﺭﻓـﺔ‬ ‫ﻼ ﻓﻲ ﻨﻬﺎ ٍﺭ ]ﺃﻱ ﺩﻋﻭﺓ ﺩﺍﺨﻠﻴـﺔ‬ ‫ﻼ ﻭﻨﻬﺎﺭﺍﹰ‪ ،‬ﺒل ﺩﻋﺎﻫﻡ ﻝﻴ ﹰ‬ ‫ﺍﷲ[‪ .‬ﻓﻤﺎ ﺩﻋﺎ ﻤﺤﻤ‪‬ﺩﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﹼﻡ ]ﺒﺨﻼﻑ ﻨﻭﺡ[ ﻗﻭﻤﻪ ﻝﻴ ﹰ‬ ‫ﻤﻀﻤﺭﺓ ﻓﻲ ﺩﻋﻭﺓ ﺨﺎﺭﺠﻴﺔ[ ﻓﻲ ﻝﻴل ]ﻤﻤﺎ ﻴﻌﻨﻲ ﺇﻀﻤﺎﺭ ﺍﻝﺤﻘﻴﻘﺔ ﺍﻝﺩﺍﺨﻠﻴﺔ ﻓﻲ ﺍﻝﺤﻘﻴﻘﺔ ﺍﻝﺨﺎﺭﺠﻴ‪‬ﺔ[ )ﻋﻔﻴﻔـﻲ‪71 :‬؛‬ ‫ل ﺃﻭﺴﺘﻥ(‪.‬‬ ‫ﺃﻭﺴﺘﻥ ‪ -77-76 :1980‬ﻤﺎﺒﻴﻥ ﺍﻷﻗﻭﺍﺱ ﺍﻝﻤﺭﺒ‪‬ﻌﺔ ‪‬ﻤﻀ‪‬ﺎﻑﹲ ﻤﻥ ِﻗ ‪‬ﺒ ِ‬ ‫ﺼﺭٍ‪ ،‬ﻝﺤﻘﻴﻘ ِﺔ "ﺍﻝﻭﻀﻌﻴ‪‬ﺔ ﺍﻝﻔﻌﻠﻴ‪‬ﺔ" ﻫﻨﺎ‪ ،‬ﻓﻬـﻭ ﻻ ﻴﺅﻜﹼـﺩ ﻋﻠـﻰ‬ ‫ﻲ ﻤﺤﻤﺩ ﻋﻥ ﻨﻭﺡ ﻓﻲ ﺃﻨﹼﻪ ﻤ‪‬ﺩﺭﻙ‪ ،‬ﺒﺘﺒ ‪‬‬ ‫ﻴﺨﺘﻠﻑ ﺍﻝﻨﺒ ‪‬‬ ‫ﺏ ﺃﺤﺩﻫﻤﺎ ﺍﻵﺨﺭ ﻭﺇﻨﹼﻤﺎ ﻫﻭ ﻴﻨﺯﻉ‪ ،‬ﺒﺎﻷﺤﺭﻯ‪ ،‬ﻨﺤﻭ ﺘﻐﺸﻴﺔ ﺍﻝﺘﻤﻴﻴﺯ ﺒﻴﻨﻬﻤـﺎ‪.‬‬ ‫ﺍﻝﻅﺎﻫﺭ ﻭﻻ ﻋﻠﻰ ﺍﻝﺒﺎﻁﻥ ﻋﻠﻰ ﺤﺴﺎ ِ‬ ‫‪21‬‬ ‫‪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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