ﻥ ﺩﺭﻴﺩﺍ ﻴﺒﺩﻭ ﻗﺎﺌﻼﹰ ،ﻓﻲ ﻤﻘﺎﻝـﻪ ﻋـﻥ
ﺃﻨﻬﺎ ﻤﻬﻴﻤﻨﺔﹲ ﻭﻏﻴﺭ ﻗﺎﺒﻠ ﹰﺔ ﻷﻥ ﺘﹸﻨﺎﺯﻉ( ﺴﺘﻜﻭﻥ ﻭﺍﻀﺤ ﹰﺔ ﺒﺸﻔﺎﻓﻴﺔ .ﻭﺭﻏﻡ ﺃ
ﻥ
ﻻ" )ﻤِـﺩ ِﻗﻠِﻲ (34 :ﺇﻻ ﺃ
ﻥ ﺘﻔﻜﻴﻙ ﺍﷲ ﻝﻠﺒﺭﺝ ﺇﻨﹼﻤﺎ ﻫﻭ ﻤﺜﺎلٌ ﻝﻤﺎ ﺴﻤﺎﻩ ،ﻓﻲ ﻤﻭﻀ ٍﻊ ﺁﺨﺭٍ" ،ﺘﻔﻜﻴﻜﹰﺎ ﻋـﺎﺩ ﹰ
ﺒﺎﺒل ،ﺇ
ﻍ.
ﻲ( ﻁﺎ ٍ
ﻲ )ﻋﺎﻁﻔ
ﻉ ﻤﻭﻗﻔ
ﻙ ﺘﺴ ﻡ ﺍﻝﻤﻘﺎل ﺇﻴﺎ ﻩ ﺒﺼﻔ ِﺔ ﹶﺘﻨﹶﺎ ﺯ ٍ
"ﺍﻝﺸﻔﺎﻓﻴﺔ ﺍﻝﺴﻼﻤﻴﺔ" ﺍﻝﻤﺤﺘﻤﻠﺔ ﻝﻤﺠﺘﻤﻊ ﺍﻝﺴﺎﻤﻴﻴﻥ ﺘﻠ
ﺱ ﻷﻥ ﻴﻭﺍﺠـﻪ ﺍﻝﺠﻤﻴـﻊ-
ل ﻋﻥ ﺒﺎﺒل ﻴﺒﺩﻭ ﻏﻴﺭ ﻤﺘﺤ ﻤ ٍ
ﺊ ﻝﻠﻤﻘﺎ ِ
ﻝﻴﺱ ﻝﻠﺩﻫﺸﺔ ﺃﻥ ﺘﺼﻴﺒﻨﺎ ﺁﻨﻤﺎ ﻨﺭﻯ ﺩﺭﻴﺩﺍ ﺍﻝﻤﻨﺸ َ
ﻥ ﺍﻹﺨﺘﻼﻁ )ﺍﻹﻝﺘﺒﺎﺱ( ﻫﻭ ،ﻓﻲ ﺍﻝﺤﻕﱢ ،ﻭﻀﻌﻴﺔ ﺒﺎﺴﻴﻔﻴﻜﻴﺔ ،ﻓﻬﻭ ﻻ ﻴﺭﻏﺏ ﻓﻲ ﺇﺜﺒﺎﺕ ﻤﻌﻨﻰ
ﺠِﻬﺎﺭًﹰﺍ -ﺒﺈﻋﻼﻨﻪ ﺃ
ل ﺍﻝﻭﺤﻴﺩ ﹸﺓ ﻻﺴﺘﻘﺒﺎل ﺍﻵﺨ ِﺭ ﻋﻠـﻰ ﻨﺤـ ٍﻭ
ل ﺍﻝﺤﻴﺭﺓ )ﺍﻹﺨﺘﻼﻁ/ﺍﻹﻝﺘﺒﺎﺱ( ﻫﻲ ﺍﻝﺴﺒﻴ ُ
ﻥ ﺴﺒﻴ َ
ﺫﻝﻙ ﺍﻹﻋﻼﻥ ﺍﻝﻤﻔﻴﺩ ﺒﺄ
ﻑ ﻓﻴﻪ .ﻭﻜﻤﺎ ﻋﻠﻤﻨﺎ ﻤﺴﺒﻘﹰﺎ ًﻤﻥ ﻗﺭﺍﺀﺘﻨﺎ ﻝﻜﺘﺎﺒﻪ ﺍﻝﻤﺴﻤﻰ ﺤﻭل ﻋﻠﻡ ﺍﻝﻨﹼﺤﻭ ﻴﺒﺩﻭ ﺩﺭﻴـﺩﺍ ﻜﺜﻴـﺭ
ﻲ ﻭﻻ ﻋﻨ ﹶ
ﺒﺎﺴﻴﻔﻴﻜ ٍ
ﺦ ﺨﻁﺄ ﻝﻴﻔﻲ ﺸﺘﺭﺍﻭﺱ ﻭﻴﻘﻊ
ﺕ ﻤﺜل ﻜﻠﻤﺔ "ﻋﻨﻑ" ﻭﻜﻠﻤﺔ "ﻜﻭﻝﻭﻨﻴﺎﻝﻲ" ،ﻤﻥ ﺃﻥ ﻴﺴﺘﻨﺴ ﹶ
ﺍﻝﺤﺫﺭ ،ﺤﻴﻥ ﻴﺴﺘﺨﺩ ﻡ ﻜﻠﻤﺎ ٍ
ﺕ ﻤﺘﻘﺎﺒﻠ ٍﺔ ﻤﺜل ﺜﻨﺎﺌﻴﺔ ﺍﻝﺠﻼﺩ/ﺍﻝﻀﺤﻴﺔ ﺃﻭ ﺜﻨﺎﺌﻴﺔ ﺍﻵﺜﻡ/ﺍﻝﺒﺭﺉ .ﻭﺭﻏﻡ ﺃﻥ ﺩﺭﻴﺩﺍ ﻴﺅﻤﻥ ﺒﺄﻥ ﻝﻴﺱ
ﻓﻲ ﺸﺭﺍﻙ ﺜﻨﺎﺌﻴﺎ ٍ
ل ﺍﻝﻌﻨﻑ ﺇﻻ ﺃﻨﻪ ﻴـﺴﺘﺩﺭﻙ ﺫﻝـﻙ
ل ﻤﺎ ﻤﻥ ﺃﺸﻜﺎ ِ
ﻫﻨﺎﻝﻙ ﻨﻅﺎﻡ ﻤﺎ ﺃﻭ ﻤﺠﺘﻤﻊ ﻤﺎ ﻴﻤﻜﻨﻪ ﺃﻥ ﻴﻜﻭﻥ ﺤ ﺭﹰﺍ ﻤﻥ ﺃﻱ ﺸﻜ ٍ
ﻑ -ﺸﻜلٌ ﻤﻥ ﺃﺸﻜﺎل
ﺒﻘﻭﻝﻪ ﺇﻨﻪ ﻻ ﻴﻌﻨﻲ ﺒﻪ ،ﺒﺄﻴ ِﺔ ﺤﺎلٍ ،ﺃﻥ ﺍﻝﻔﻭﻀﻰ )ﺃﻭ ﺍﻝﻼ ﻤﺠﺘﻤﻌﻴﺔ ،ﺇﻥ ﺸﺌﺕﹾ( ﻫﻲ -ﺒﺎﻝﺘﻌﺭﻴ ِ
ﺏ ﻤﺎ ﻴﻤﻜﻨﻨﺎ ﻗﻭﻝﻪ ﺒﺸﺄﻥ ﻤﻭﻗﻑ ﺩﺭﻴﺩﺍ ﻤﻥ ﺍﻹﺨﺘﻼﻁ )ﺍﻹﻝﺘﺒﺎﺱ( ﻫﻭ ﺃﻨﻨﺎ
ﺍﻝﻴﻭﺘﻭﺒﻴﺎ ﺍﻝﻤﺒﺎﺭﻜﺔ .ﻭﺫﻝﻜﻡ ﻴﺭﻴﻨﺎ ﺃﻥ ﻏﺎﻝ
ل ﻷﻥ ﻨﺨﺘﺫل ﻭﻋﻴﻨﺎ ﺒـ"ﺍﻵﺨ ِﺭ" ﻓﻲ ﺼـﻭﺭﺓ
ل ﺃﻗ ّ
ﻁ ﺃﻭ ﺤﻴﺭ ٍﺓ ﻓﺈﻨﻨﺎ ﻨﻜﻭﻥ ﻋﻠﻰ ﻤﻴ ٍ
ﺤﻴﻨﻤﺎ ﻨﻜﻭﻥ ﻋﻠﻰ ﺤﺎل ﺍﺨﺘﻼ ٍ
ل ﻤﺎ ﻋﺩﺍﻫﺎ .ﻭﺫﻝﻜﻡ ﻴﻭﺍﺯﻱ ﻤﻭﻗﻑ ﺍﻝﻌﺎﺭﻑ ﻋﻨﺩ ﺍﺒﻥ ﻋﺭﺒﻲ ﺁﻨﻤﺎ ﻴﻜﻭﻥ ﻓﻲ ﺤﺎل ﺤﻴـﺭ ٍﺓ
ﻋﻨ ﻪ ﻭﺍﺤﺩ ﹰﺓ ﻭﻨﺎﻓﻴ ﹰﺔ ﻝﻜ ﱢ
ﺘﺎﻤﺔ ،ﻓﻬﻭ ،ﺁﻨﺫﺍﻙ ،ﻴﺘﺠﺭﺩ ﻤﻥ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺃﻥ ﻴﻜﻭﻥ ﻤﺭﻴﺩﹰﺍ ﻷﻥ ﻴﺴﻘﻁ ،ﻤﻥ ﻝﺩﻨﻪِ ،ﺼﻭﺭ ﹰﺓ ﻤﻌﻴﻨ ﹰﺔ ﻤﺎ ﻋﻠﻰ ﻫﻴﺌـﺔ
ﻲ ﻭ ﺤﻘﻴﻘﻲ.
ﻤﺎ ﻫﻭ ﻋﻴﻨ
ﻉ
ﻕ ﻓﻲ ﺠِﻤﺎ ِ
ﺢ ﻭﺍﺤ ٍﺩ ﻤﺘﹶﻭﺍ ِﻓ ٍ
ﻭﺍﻷﻤﺭ ﺍﻝﺜﺎﻝﺙ ﺒﺸﺄﻥ ﺠﺎﻙ ﻜﻠﻤﺎﺕ ﺩﺭﻴﺩﺍ ﻋﻥ ﺒﺎﺒل ﻫﻭ ﺃﻨﹼﻬﺎ ﺘﻨﻁﻭﻱ ،ﺘﺤﺘ ﻴﺎﹰ ،ﻋﻠﻰ ﻤﻠﻤ ٍ
ﺏ ﺍﻝﻭﺤﺩﺓ .ﻓﻌﻨـﺩ
ﻜﻴﺎﻥ ﻋﻤﻠﻪ ﺍﻝﻔﻜﺭﻱ ﺍﻝﻤﺘﻔﺎﻭﺕ ﺍﻝﺘﻨﻭﻉ ﻭﺍﻹﺨﺘﻼﻑ ،ﻭﺫﺍﻙ ﻫﻭ ﺍﺤﺘﻔﺎﺅ ﻩ ﺒﺎﻝﺘﹼﺭﻜﻴﺒ ﻴ ِﺔ ﻋﻠﻰ ﺤﺴﺎ ِ
ﺕ ﺍﻝﻤﻔﺭﺩﺓ ﺘﻜﻥ ﺃﻜﺜ ﺭ
ل ﻻ ﻨﻬﺎﺌﻲ ،ﻋﻠﻰ ﺍﻝﻤﺘﻘﺎﻁﻊ ﺍﻝﻤﺅﺘﻠﻑ ،ﻭﺍﻝﺠﺯﺌﻴﺎ ﹸ
ﻑ ﻤﺤﺒﺫﺍﹰ ،ﺒﺸﻜ ٍ
ﻕ ﺍﻝﻤﺨﺘﻠ ﹸ
ﺩﺭﻴﺩﺍ ﻴﻜﻥ ﺍﻝﻤﺘﻔﺎﺭ ﹸ
ﻥ ﺍﻝﺘﹼﺤ ﻴ ﺭ ﻭﺍﻹﻨﺒﻬﺎﻡ -ﻓﻲ ﺤـ ﺩ
ﺇﺜﺎﺭﺓﹰ ﻝﻠﻔﻜ ِﺭ ﻤﻥ ﻤﺎ ﻫﻭ ﹸﻜﹼﻠﻲ ،ﻜﻤﺎ ﻭﻴﻜﻥ ،ﻜﺫﻝﻙ ،ﺍﻝﻤﺘﻜ ﹼﺜ ﺭ ﻤﺤﺒﺫﹰﺍ ﻋﻠﻰ ﺍﻝﻭﺍﺤﺩ .ﺇ
ﺫﺍﺘﻬﻤﺎ -ﻤﺸﺠﻌﺎﻥ ﻫﻨﺎ ﻭﻏﻴﺭ ﻤﻘﺎ ﻭ ﻤﻴﻥ .ﻭﺫﻝﻜﻡ ﻴﺭﻴﻨﺎ ﺃﻥ ّ ﺍﻝﻤﺯﺍﻋﻡ ﺍﻝﺘﻲ ﻭﺠﻬﺕ ﺇﻝـﻰ ﺩﺭﻴـﺩﺍ ﻤﺘﹼﻬﻤـ ﹰﺔ ﺇﻴـﺎ ﻩ
ﻕ
ﺒﺎﻝﻔﻭﻀﻭﻴﺔ ﻫﻲ ﺼﺤﻴﺤﺔﹲ ﺇﻝﻰ ﺤ ﺩ ﻤﺎ ،ﺭﻏﻡ ﺃﻨﹼﻬﺎ ﻤﺒﺎﻝﻐﺔﹲ ﻓﻲ ﻨﺒﺭﺘﻬﺎ ﻭﻏﻴ ﺭ ﺼﺎﺌﺒ ٍﺔ ﻓﻲ ﺩﻭﺍﻓﻌﻬﺎ .ﺇﻨﻬـﺎ ﺘﺘﻌﻠﹼـ ﹸ
ﻥ "ﺘﺒﻌﺜـ ﺭ"
ﻙ( ﺒﺫﺍﺕ ﺍﻝﻘﺩﺭ ﺍﻝﺫﻱ ﻫﻭ ﻤﻬﺘ ﻡ ﺒﻪ ﺒﺸﺄﻥ ﺍﻝﺘﹼـﺼﻤﻴﻡ ﻭﺍﻝﺘﹼﺨﻁـﻴﻁ .ﺇ
ل )ﺍﻝﺘﻔ ﹼﻜ ِ
ﻥ ﺍﻝﺘﺤﹼﻠ ِ
ﺒﻤﻔ ﹼﻜ ٍﺭ ﻤﻬﺘ ﻡ ﺒﺸﺄ ِ
ل ﺃﻗﻁﺎ ِﺭ ﺍﻷﺭﺽ /ﻓﻜﻔﹼﻭﺍ ﻋﻥ ﺒﻨﺎﺀ ﻤﺩﻴﻨﺘﻬﻡ" ]ﻜﺎﻤﻭﻑ248 :
ﺙ ﻜﺎﻨﻭﺍ ﺇﻝﻰ ﻜ ّ
ﺍﻝﺴﺎﻤﻴﻴﻥ )"ﻗﺩ ﺒﻌﺜﺭﻫﻡ ﻴﻬﻭﻩ ﻤﻥ ﺤﻴ ﹸ
12
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
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