ل ﺍﻝﻨﻘﻁﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻭﺍﺤﺩ ﹰﺓ ﻭﻫﻲ ﺃﻨﹼﻪ
ﻲ( ﺘﻅ ّ
ﻱ ﻭﺍﻹﺒﻥ ﻋﺭﺒ
ل ﻤﻥ ﺍﻝﻤﻨﺯﻋﻴﻥ ﺍﻝﺘﹼﻔﻜﻴﻜﻲ ﻭﺍﻝﺼﻭﻓﻲ )ﺃﻱ ﺍﻝﺩﺭﻴﺩ
ﻓﻲ ﻜ ﱢ
ﻥ ﺍﻋﺘﻘﺎﺩﻨﺎ ﺒﺄﻨﻨﺎ ﻨﺩﺭﻙ ﻁﺒﻴﻌﺔ ﻤﺎ
ﻁ ﻓﺈﻨﻨﺎ ﺴﻨﺭﻯ ﺃﺸﻴﺎ ﺀ ﻤﺎ ﻜﻨﹼﺎ ﺴﻨﻤﻴﺯﻫﺎ ﻓﻲ ﺁ ِ
ﻥ ﻋﻠﻰ ﺍﺨﺘﻼ ٍ
ﻋﻨﺩﻤﺎ ﻋﻨﺩﻤﺎ ﻨﻜﻥ ﻨﺤ
ﺕ ﺍﻝﺤﻴﺭ ِﺓ ﻭﺍﻹﻝﺘﺒﺎﺱِ ،ﻨﺩﺭﻙ ،ﻭﻓﻘﹰﺎ ﻝﺭﺅﻴﺘﻲ ﺠﺎﻙ ﺩﺭﻴـﺩﺍ
ﻨﻜﻥ ﻝﻪ ،ﺤﻴﻨﺫﺍﻙ ،ﻓﺎﻋﻠﻴﻥ .ﻭﺫﻝﻜﻡ ﻴﺸﻲ ﺒﺄﻨﻨﺎ ،ﻓﻲ ﺁﻨﺎ ِ
ﻲ ﻤﻌﺎﹰ" ،ﺤﻘﻴﻘﺔ ﺍﻹﺨﺘﻼﻑ ﺍﻝﻜﺎﺌﻨﺔ ﻓﻲ ﺍﻹﺨﺘﻼﻑ" .ﻫﺎﻴﺩﻗﺭ ،ﺃﻴﻀﺎﹰ ،ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﻘﻭل
ﻭﺍﻝﺸﻴﺦ ﻤﺤﻴﻲ ﺍﻝﺩﻴﻥ ﺍﺒﻥ ﻋﺭﺒ
ﻼ -ﺃﻨﹼﻪ ﻋﻨﺩﻤﺎ ﻴﺨﻁﺊ ﺸﻲﺀ ﻤﺎ ﻤﺴﺎﺭﻩ -ﻜﻤﺎ ﻓـﻲ ﺤـﺎل ﺍﻨﻜـﺴﺎ ِﺭ ﺃﺩﺍﺓٍ،
ﺃﺸﻴﺎ ﺀ ﺸﺒﻴﻬ ﹰﺔ ﺒﺫﻝﻙ .ﻓﻬﻭ ﻴﻼﺤﻅ -ﻤﺜ ﹰ
ﻙ ﺤﻤﻴ ٍﻡ -ﻓﺘﻨﻬﺎﺭ ،ﺘﺒﻌﹰﺎ ﻝﺫﻝﻙ ،ﻤﺸﺭﻭﻋﺎﺕﹲ ﺘﺨﺼﻨﺎ ﻓﺈﻨﻨﺎ ﻨﺭﻯ ،ﻝﻭﻫﻠﺔٍ،
ﺏ ﻏﻴ ﺭ ﻤﺘﻭ ﹼﻗ ٍﻊ ﺃﻭ ﺨﻴﺎﻨ ِﺔ ﺸﺭﻴ ٍ
ﺙ ﻤﺼﺎ ٍ
ﺤﺩﻭ ِ
ﻰ ﻤﻌﻴﻨﹰﺎ .ﻓﻲ
ﺹ( ﺤﻭﻝﻨﺎ ﻋﻠﻰ ﻫﻴﺌ ٍﺔ ﺘﻀﻔﻲ ﻋﻠﻴ ِﻪ ﻤﻌﻨ
ﻥ ﻋﺎﻝﻤﻨﺎ ﻤﺭ ﹼﻜﺏ ﻭﻤﺘﻘﺎﺭﻥ) ﻤﺘﻨﺎ
ﺤﻘﻴﻘ ﹶﺔ )ﺃﻭ ﻭﺍﻗﻌ ﹶﺔ( ﻜﻴﻑ ﺃ
ل ﻝﺤﻅ ِﺔ "ﺍﻹﻨﻬﻴﺎ ِﺭ" ﺘﻠﻙ ،ﻴﻘﻭل ﻫﺎﻴﺩﻗﺭ ،ﻨﺤﻥ ﻨﻠﻤﺢ "ﻋﺎﻝﻤﺎﻨ ﻴ ﹶﺔ ﺍﻝﻌﺎﻝﻡ".
ﻤﺜ ِ
ﷲ"،
ﻕ ﻤﻥ ﺍﺴﺘﺒﺼﺎ ِﺭ "ﺃﻝﻭﻫ ﻴ ِﺔ ﺍ ِ
ﻥ ﺍﻝﻤﺼﻌﻭ ﹶ
ﻑ ﺍﺒﻥ ﻋﺭﺒﻲ ،ﺍﻝﻤﺅﻤ
ﺕ ﺘﹸﻤ ﹼﻜﻥ ،ﻓﻲ ﺸﻭ ِ
ﻥ ﺍﻝﺘﺭﻜﻴﺒ ﹶﺔ ﺍﻝﻤﺤﻴﺭ ﹶﺓ ﻝﻠﺘﹼﻤﻅﻬﺭﺍ ِ
ﺇ
ﺠ ﺭ ﺩﺭﻴﺩﺍ ﻤﻥ ﺭﺅﻴ ِﺔ "ﺁﺨﺭﻴﺔ ﺍﻵﺨﺭ" .ﻋﻠﻴـﻪ ﻴﺠـﺩ ﺍﻋﺘـﺭﺍﺽ
ﻥ ﺼﻭﺭ "ﺍﻵﺨ ِﺭ" ﺍﻝﻤﺘﺘﺎﻝﻴ ﹶﺔ ﺍﻝﺘﹼﻔ
ﺘﻤﺎﻤﹰﺎ ﻤﺜﻠﻤﺎ ﺘﹸﻤ ﹼﻜ
ﻲ/ﺍﻝﻤﻴﺘﺎﻓﻴﺯﻴﻘﻲ ،ﺍﺴﺘﺠﺎﺒ ﹰﺔ ﻤﺸﺘﺭﻜﺔﹰ ،ﻜﺫﻝﻙ ،ﻤﺘﻤﺜﹼﻠـ ﹰﺔ
ﻤﺸﺘﺭﻙ ،ﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻝﺼﻭﻓﻴﺔ ﻭﺍﻝﺘﹼﻔﻜﻴﻜﻴﺔ ،ﻋﻠﻰ ﺍﻝﻔﻜ ِﺭ ﺍﻝﻌﻘﻼﻨ
ﻓﻲ ﺍﻹﻓﺎﺩ ِﺓ ﺍﻵﺘﻴﺔ -:ﻝﺌﻥ ﺘﻜﻥ ﺍﻝﻤﻴﺘﺎﻓﻴﺯﻴﻘﻴﺎ ﻤﻌﻤﻴﺔﹰ ،ﺃﻭ ﺤﺎﺠﺒﺔﹰ ،ﻝﻨﺎ ﻋـﻥ ﺍﻝﻭﻀـﻌ ﻴ ِﺔ )ﺍﻷﻨﻁﻭﻝﻭﺠﻴـ ِﺔ( ﺍﻝﻔﻌﻠﻴـ ِﺔ
ﻥ
ﺱ ﻫﻭ ﺫﺍﻙ ﺍﻝﺫﻱ ﻴﺒﻁل ﻓﺎﻋﻠ ﻴ ﹶﺔ ﻗﺩﺭ ﹶﺘﻨﹶﺎ ﺍﻹﺭﺍﺩ ﻴ ﹶﺔ ﻋﻠﻰ ﻋﻘﻠﻨ ِﺔ ﺍﻷﺸﻴﺎ ِﺀ ﻀﻤ
ﻁ/ﺍﻹﻝﺘﺒﺎ
ﻝﻸﺸﻴﺎ ِﺀ -ﻭﻝﺌﻥ ﻴﻜﻥ ﺍﻹﺨﺘﻼ ﹸ
ﻯ" ﺤﻘﻴﻘ ﻴ ﹰﺔ ﺇﻻ ﺤﻴﻨﻤﺎ ﻨﺘﻌﹼﻠ ﻡ ﺃﻥ
ﺃﺴﻭﺭ ِﺓ ﺃﻨﻅﻤ ٍﺔ ﻤﻔﻬﻭﻤ ﻴ ٍﺔ ﺒﻌﻴﻨﻬﺎ -ﻓﺈﻨﹼﻨﺎ ،ﻭﻗﺘﺌﺫٍ ،ﺴﻭﻑ ﻝﻥ ﻨﹸﻔﺘﺢ ،ﺒﺎﻝﻔﻌلِ ،ﻋﻠﻰ "ﺭﺅ
ﺱ ﻭﻻ ﻨﺘﹼﺨ ﹶﺫ ﻝﻨﺎ ﻤﻨ ﻪ ﻤﻬﺭﺒﺎ.
ﻁ ﻭﺍﻹﻝﺘﺒﺎ ِ
ﻕ ﺇﻝﻰ ﺍﻹﺨﺘﻼ ِ
ﻨﺘﻭ ﹶ
ﺘﺭﺠﻤﺔ ﺇﺒﺭﺍﻫﻴﻡ ﺠﻌﻔﺭ
ﺍﻜﺘﻤﻠﺕ ﺍﻝﺘﺭﺠﻤﺔ ﻓﻲ ﻴﻭﻝﻴﻭ 2007
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Société Soudanaise des Etudes et Recherches en Arts, Lettres et Sciences Humaines
Sudanese Society for Research in Arts and Humanities
ا ا دا رات وا ث اداب وا ن وا
www.sudan-forall.org
م ا
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