‫ﻥ ﻤﻌﺭﻓـﺔ‬ ‫ﻥ "ﻤﻌﺭﻓﺔ ﺍﷲ ﺍﻝﺘﺒـﺎﺱ‪ ،‬ﻭﺃ ‪‬‬ ‫ﻭﺭﻏﻡ ﺃﻥ ﺍﺒﻥ ﻋﺭﺒﻲ ﻤﻀﻰ ﺒﻌﻴﺩﹰﺍ ﻋﻠﻰ ﺴﺒﻴل ﺃﻥ ﻴ‪‬ﻅ ِﻬﺭ‪‬ﻨﺎ ﻋﻠﻰ ﻜﻴﻑ ﺃ ‪‬‬ ‫ل ﻫﻨﺎﻝﻙ ﻝﺤﻅﺎﺕﹲ‪ ،‬ﻓﻲ ﻨـﺴﺞ ﻜﺘﺎﺒـﺔ‬ ‫ﻕ ﺍﻝﺘﺒﺎﺱ‪ ‬ﻜﺫﻝﻙ" )ﺠﻴﺘﻴﻙ ‪380 :1989‬؛ ﻴﺤﻴﻰ‪ ،(26 .279.IV :‬ﺘﻅ ﱞ‬ ‫ﺍﻝﺨﻠ ِ‬ ‫ﻑ ﻏﺎﺌ ‪‬ﻴ ٍﺔ ﺼـﻭﻓ ‪‬ﻴﺔﹾ‪.‬‬ ‫ﺙ ﻜﻭﻨِﻬﺎ ﻤﺤﻁﺔ ﻭﻗﻭ ٍ‬ ‫ﺍﻝﻔﺘﻭﺤﺎﺕ ﻭﺍﻝﻔﺼﻭﺹ ﻤﻌﺎﹰ‪ ،‬ﺴ‪‬ﻭ ِﺌﹶﻠﺕﹾ ﻓﻴﻬﺎ ﻓﻜﺭﺓ ﺍﻝﺤﻴﺭﺓ ﻫﺫﻱ ﻤﻥ ﺤﻴ ﹸ‬ ‫ﺦ ﺍﻝﻌﺎﺭﻑ‪ ،‬ﻝﻴﺱ ﻋﻠﻰ ﺃﻨﻬﺎ ﻭﻀﻌ ‪‬ﻴ ﹰﺔ ﺃﺴﺎﺴ ‪‬ﻴ ﹰﺔ ﻝﻸﺸﻴﺎ ِﺀ‬ ‫ل ﺍﻝﺸﹼﻴ ِ‬ ‫ﺼﻭ‪‬ﺭﺕﹾ ﺃﺤﻴﺎﻨﺎﹰ‪ ،‬ﻤﻥ ِﻗ ‪‬ﺒ ِ‬ ‫ﻓﺘﻠﻙ "ﺍﻝﺤﻴﺭﺓ‪-‬ﺍﻹﻝﺘﺒﺎﺱ" ﻗﺩ ‪‬‬ ‫ﻭﺇﻨﹼﻤﺎ ﻋﻠﻰ ﻜﻭﻨﻬﺎ ﻭﻀﻌ ‪‬ﻴ ﹸﺔ ﺘﻤﻬﻴﺩ‪ ‬ﻤﺅ ﹼﻗﺕﹲ ﻭ ﹶﻗِﻠﻕﹲ ﻝﺤﺎل ﺍﻝﻌِﺭﻓﺎﻥ ﺃﻜﺜ ‪‬ﺭ ﻤﻥ ﻜﻭﻨِﻬﺎ ﻤﻌﺒ‪‬ﺭﺓ‪ ،‬ﻓﻲ ﺤ ‪‬ﺩ ﺫﺍﺘِﻬﺎ ﺃﻭ ﺒـﺫﺍﺘﻬﺎ‪،‬‬ ‫ﻉ ﺒﻌﻴ ِﻨ ِﻪ ﻤﻥ ﺍﻝﻤﻌﺭﻓﺔ‪ .‬ﻓﻔﻲ ﻤﻨﺘﺼﻑ ﺤﻭﺍ ٍﺭ ﻝﻪ ﻋﻥ ﺍﻝـ"ﺍﻝﺤﻘﻴﻘﺔ ﺍﻝﻤﺘﻌﺎﻝﻴﺔ‪/‬ﺍﻝﻤﺘﺠﺎﻭﺯﺓ" ﺍﻝﺘﻲ ﻫﻲ‪ ،‬ﻓﻲ‬ ‫ﻱ ﻨﻭ ٍ‬ ‫ﻋﻥ ﺃ ‪‬‬ ‫ﺕ ﺍﻝﻭﻗﺕِ‪" ،‬ﺍﻝﻤﺨﻠﻭﻕ ﺍﻝﻨﺴﺒﻲ" )ﺃﻭﺴﺘﻥ ‪ (87 :1980‬ﻜﺘﺏ ﺍﺒﻥ ﻋﺭﺒﻲ ﻋﻥ ﻜﻴﻑ ﺃﻨﻪ ﺫﺍﻙ ﺍﻝﺫﻱ ﻴﻔﻬﻡ‪ ،‬ﺒﺤﻕﱟ‪ ،‬ﻤﺎ‬ ‫ﺫﺍ ِ‬ ‫ﻥ ﺼﺎﺤﺏ ﺍﻝﻐﻠﺘﺒﺎﺱ ﻝﻴﺱ ﻫﻭ‪ ،‬ﻓـﻲ‬ ‫ﻜﺎﻥ ﻫﻭ ﻝﻪ ﻤﺒﻴﻨ ﹰﺎ ﻝﻥ ﻴﺩﺍﺨﻠ ‪‬ﻪ ﺍﻝﺘﺒﺎﺱ‪ ‬ﻓﻲ ﻨﻔﺴﻪ‪ ،‬ﺍﻝﺸﻲﺀ ﺍﻝﺫﻱ ﻴﻌﻨﻲ‪ ،‬ﻋﻨﺩﻩ‪ ،‬ﺃ ‪‬‬ ‫ﺍﻝﺤﻕﹼ‪ ،‬ﺼﺎﺤﺏ ﺍﻝﻔﻬﻡ‪ .‬ﻋﻠﻴﻪ ﻴﻜﻥ ﺍﻝﻔﻬﻡ‪ ،‬ﻭﻝﻴﺱ ﺍﻹﻝﺘﺒﺎﺱ‪ ،‬ﻫﻭ ﺍﻝﺸﻲﺀ ﺍﻷﺨﻴﺭ ﺍﻝﺫﻱ ﻴ‪‬ﺨﺒﺭ‪ ،‬ﻋﻨﺩ ﺍﺒﻨـﺔ ﻋﺭﺒـﻲ‪،‬‬ ‫ﻥ ﻨﺸﺩﺍﻥ ﻤﻌﺭﻓﺔ ﺍﷲ ﻴﻨﺘﻬﻲ‪ ،‬ﻤﻌﺭﻓﻴﺎﹰ‪ ،‬ﻋﻨﺩ ﻝﺤﻅ ِﺔ ﺴﻜﻴﻨ ٍﺔ )ﻭﺴـﻼ ٍﻡ(‬ ‫ﻲ‪ .‬ﻫﺫﺍ ﺍﻹﻋﺘﻘﺎ ‪‬ﺩ ﺒﺄ ‪‬‬ ‫ل ﻤﻊ ﺍﻷﻝﻭﻫ ‪‬‬ ‫ل ﺍﻝﻭﺼ ِ‬ ‫ﻗﺒﻴ َ‬ ‫ﻥ )ﻝﻠﻌﺎﺭﻑ( ﻭ"ﺃﺘﺎﻩ"‬ ‫ﺴ ‪‬ﺭ ﻗﺩ ﺒﺎ ‪‬‬ ‫ﻥ ﺍﻝ ‪‬‬ ‫ﻑ ﻗﺩ ﻭ ﹼﻜ ‪‬ﺩ ﺃﻜﺜ ‪‬ﺭ ﺒﺨﺘﺎ ِﻡ ﺍﻝﺸﻴﺦ ﻝﻔﺼﻠﻪ ﻋﻥ ﻝﻭﻁ ﻤﺎ ﻴﻌﻨﻲ ﺒﺄ ‪‬‬ ‫ﻥ ﻋﺼ ٍ‬ ‫ﻭﻝﻴﺱ ﻋﻨﺩ ﺁ ِ‬ ‫ﺕ( ﺫﺍﻙ ﺍﻝﺫﻱ ﻫﻭ ﺸِﻔﻊ‪) ‬ﻋﻔﻴﻔـﻲ‪131 :‬؛ ﺃﻭﺴـﺘﻥ ‪:1980‬‬ ‫ﺝ ﻓﻴﻪ ﺫﺍﻙ ﺍﻝﺫﻱ ﻫﻭ ﻭِﺘﺭ‪ ‬ﻓﻲ )ﺫﺍ ِ‬ ‫ﺍﻷﻤﺭ‪ ،‬ﻜﻤﺎ ﻭﺃُﺩﺭ ‪‬‬ ‫‪.(162‬‬ ‫ﻱ ﻤﻥ ﻫﺫﻴﻥ ﺍﻝﻜﻠﻤ ﹸﺔ ﺍﻷﺨﻴﺭ ﹸﺓ ﻋﻨﺩﺍﺒﻥ ﻋﺭﺒﻲ‪ -:‬ﺍﻝﻤﻔﺭﺩﺍﺕ ﺍﻝﺘﻲ ﺘﺭﻯ ﺍﷲ ﻋﻠﻰ ﺃﻨﹼﻪ ﻜـﺎﺌﻥ‪‬‬ ‫ﻫﻨﺎ ﺘﺒﺭ ‪‬ﺯ ﺇﺸﻜﺎﻝ ‪‬ﻴﺔﹲ‪ -:‬ﻷ ‪‬‬ ‫ﻙ ﺍﻝﺘﻲ ﺍﻝﺘﻲ ﺘـﺴﻭﻕ‬ ‫ﺱ ﻤﻘﺩﺴﺔ‪ ،‬ﺃﺼﻠﻴ‪‬ﺔ ﻭﻤﻨﺒﻬﻤ ﹰﺔ ﻓﻴﻬﺎ ﺍﻝﻔﺭﻭﻕ؟ ﺃﻡ ﺘﻠ ‪‬‬ ‫)ﺃﻭ‪ ،‬ﻋﻠﻰ ﺍﻷﺩﻕﱢ‪ ،‬ﻤ‪‬ﺤ ﹼﻘﻕﹲ( ﻓﻲ ﺤﺎل ﺍﻝﺘﺒﺎ ٍ‬ ‫ﺴ ‪‬ﺭ" ﺍﻝـﺫﻱ‬ ‫ﻕ( ﻋﻥ ﺍﻝﻭﺼﻑ‪ -‬ﺫﺍﻙ "ﺍﻝـ ‪‬‬ ‫ﺍﻝﻤﻌﺘﻘﺩ )ﺍﻝﺴﺎﻝﻙ( ﻝﻴﺱ ﺇﻝﻰ ﺍﻹﻝﺘﺒﺎﺱ ﺒل ﺨﻼﻝﻪ ﻭﻨﺤﻭ ﺸﻲ ٍﺀ ﻴﻨ ‪‬ﺩ )ﺒﺈﻁﻼ ٍ‬ ‫ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﺍﺸﺎﺭ ﺍﺒﻥ ﻋﺭﺒﻲ ﺇﻝﻴﻪِ؟ ﻫل ﺍﷲ‪ ،‬ﻓﻲ ﺫﺍﺘﻪ‪ ،‬ﺍﻝﺘﺒﺎﺱ‪ ‬ﻭﺤﻴﺭﺓﹲ ﻤﻁﻠﻘﻴﻥ ﺃﻡ "ﺸﻴﺌﹰﺎ" ﻜﺎﺌﻨـﹰﺎ ﻋﻨـ ‪‬ﺩ "ﺍﻝﻨﺎﺤﻴـ ِﺔ‬ ‫ل ﺤﻴﺭﺘﻨﺎ ﻭﺍﻝﺘﺒﺎﺴﺎﺘﻨﺎ؟‬ ‫ﻉﻜﱢ‬ ‫ل ﺠﻤﺎ ِ‬ ‫ﺍﻷﺨﺭﻯ" ﻤﻥ ﻜ ّ‬ ‫ﻥ ﻓﺼﻭﻝﻪ ﺍﻝﺨﺎﺼﺔ ﺒﻨﻭﺡ ﻭﻤﺤﻤﺩ‬ ‫ﻝﺌﻥ ﺒﺩﺍ ﺴِﻔ ‪‬ﺭ ﻓﺼﻭﺹ ﺍﻝﺤﻜﻡ ﺫﺍ ﺍﺴﺘﺠﺎﺒﺘﻴﻥ ﻤﺨﺘﻠﻔﺘﻴﻥ ﺘﺠﺎﻩ ﻫﺫﺍ ﺍﻝﺘﺴﺎﺅل‪ -‬ﺇﺫ ﺃ ‪‬‬ ‫ﺘﻭﺤﻲ ﺒﺘﻭﻜﻴﺩ ﺍﻝﺤﺎل ﺍﻷﻭﻝﻰ ﻝﻸﻝﻭﻫﺔ ﻓﻴﻤﺎ ﺘﻭﺤﻲ ﺃﻗﺴﺎﻤﻪ ﺍﻝﺨﺎﺼﺔ ﺒﺈﻴﻨﻭﺥ ﻭﻫﻭﺩ ﺒﺘﻭﻜﻴﺩ ﺍﻝﺤﺎل ﺍﻝﺜﺎﻨﻴﺔ ﻝﻬﺎ‪ -‬ﻓﻼ‬ ‫ﺨ ٍﺭ ﻻﺒﻥ ﻋﺭﺒـﻲ ﻭﻫـﻭ ﻋﺒـﺩ‬ ‫ﺡ ﻤﺘﺄ ﹼ‬ ‫ﺒﺄﺱ ﺒﺫﻝﻙ‪ ،‬ﻓﺜﻤﺔ ﺸﻲ ٍﺀ ﻤﻥ ﺍﻝﻌﻭﻥ ﻴﻭﺍﺘﻴﻨﺎ‪ ،‬ﺇﺯﺍ ‪‬ﺀ ﻫﺫﻩ ﺍﻝﻭﻀﻌﻴﺔ‪ ،‬ﻤﻥ ﺸﺎﺭ ٍ‬ ‫ﺍﻝﺭﺤﻤﻥ ﺠﺎﻤﻲ ﺍﻝﺫﻱ ﻋﺎﺵ ﻓﻲ ﺍﻝﻘﺭﻥ ﺍﻝﺨﺎﻤﺱ ﻋﺸﺭ‪] .‬ﻓﻲ ﻭﻗﺕ ﻤﺎ ﺒﻌﺩ ﻜﺘﺎﺒﺔ "ﻓﺼﻭﺹ ﺍﻝﺤﻜﻡ" ﺃﺨﺭﺝ ﺍﺒـﻥ‬ ‫ﻋﺭﺒﻲ ﻜﺘﺎﺒﹰﺎ ﺜﺎﻨﻴﹰﺎ ﻤ‪‬ﻠﺨﹼﺼﹰﺎ ﻝﻪ‪ ،‬ﻓﻲ ﺍﻷﺴﺎﺱ‪ ،‬ﺜ ‪‬ﻡ ﻤﺘﻭ���ﻌﹰﺎ ﻓﻲ ﻤﻀﺎﻤﻴﻨﻪ ﺍﻷﺴﺎﺴﻴﺔ‪ .‬ﻭﻷﻫﻤﻴﺔ "ﺍﻝﻔﺼﻭﺹ" ﻜـﺎﻥ‬ ‫ﺫﺍﻙ ﺍﻝﻌﻤل ﺍﻝﺜﺎﻨﻲ )ﺍﻝﺫﻱ ﻭﺴﻡ ﺒـ"ﻨﻘﺵ ﺍﻝﻔﺼﻭﺹ"( ﻤﻠﻔﺘﺎﹰ ﻝﻨﻅﺭ ﺒﻌﺽ ﺍﻝﻤﻌﻠﻘﻴﻥ ﺍﻝﻤﺘﺨﺼﺼﻴﻥ ﺍﻝـﺫﻴﻥ ﻜﺘﺒـﻭﺍ‬ ‫‪16‬‬ ‫‪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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