ﺃﻭ
ﻝﻭ ﺨﺭﺝ ]ﻫﻭ[ ﻋﻥ ﺸﻲﺀ ﻝﻡ ﻴﻜﻥ ]ﺍﻝﺸﻲﺀ[ ﻭﻝﻭ ﻜﺎﻥ ]ﻫﻭ[ ﻓﻲ ﺸﻲﺀ ﻝﻡ ﻴﻜﻥ ]ﺍﻝﺸﻲ ﺀ[.
ﺍﻝﻔﺘﻭﺤﺎﺕ ﺍﻝﻤﻜﻴﺔ10 .661 .11 ،
ﻗﺭﺏ ﻤﺒﺘﺩﺭ ﻜﺘﺎﺒﻪ ﻋﻥ ﺍﺒﻥ ﻋﺭﺒﻲ ﻴﻜﺘﺏ ﻭﻝﻴﺎﻡ ﺠﻴﺘﻴﻙ" -:ﺃﻥ ﺘﺠﺩ ﺍﷲ ﻫـﻭ ﺃﻥ ﺘﻘـﻊ ﻋﻤﻴﻘـﹰﺎ ﻓـﻲ ﺍﻝﺘﺤﻴـﺭ"
) .(3:1989ﻝﻴﺱ ﺜﻤﺔ ﺠﻤﻠﺔ ﺘﻠﺨﹼﺹ ،ﺒﺩ ﹼﻗ ٍﺔ ﺃﻭﻓﻰ ،ﺍﻝﻤﻭﻗﻑ ﺍﻝﺼﻭﻓﻲ ﻤﻥ ﺍﻻﻝﺘﺒﺎﺱ/ﺍﻻﺨﺘﻼﻁ .ﻭﻴﺴﺘﻌﻲ ﺍﺒـﻥ
ل ﻋﻤﻠﻴﻪ ﺍﻝﺒﺎﻁﻨﻴﻴﻥ ،ﺍﻝﻔﺘﻭﺤﺎﺕ ﺍﻝﻤﻜﻴﺔ ﻭﻓﺼﻭﺹ ﺍﻝﺤﻜﻡ ،ﺍﺴﺘﻌﺎﺭﺍﺕ ﺸﺘﹼﻰ ﻴـﺼﻑ ﺒﻬـﺎ ﺤـﺎل
لﻜّ
ﺨﹶﻠ َ
ﻋﺭﺒﻲ ،ﹶ
ﺨ ﺒﺭ ،ﻫﻲ ﻤﻭﻗﻑﹲ )ﺒﺎﻝﻤﻌﻨﻰ ﺍﻝﺼﻭﻓﻲ( ،ﻫﺒﺔﹲ ،ﺍﺴﻡ ﺇﻝﻬﻲ ،ﺃﺩﺍﺓﹲ ،ﻤﻌﺭﻓﺔﹲ ﺜ ﻡ ﻫﻲ ،ﻓﻲ
ﻥ ﺘﻠﻙ ﺍﻝﺤﺎلَ ،ﻜﻤﺎ ﹸﻨ ﹶ
ﺍﻝﺘﺤﻴﺭ .ﺇ
ل ﺸﻲ ٍﺀ ﻨﻌﺘﻘﺩ ﺃﻨﹼﻨﺎ ﻨﻌﺭﻓـﻪ" .ﺍﻝﻌﺠـ ﺯ ﻋـﻥ
ﺤﺩﻫﺎ ﺍﻷﻗﺼﻰ ،ﻜﻤﺎ ﻗﺩ ﻴﺨﻁ ﺭ ﻝﻠﻤﺭﺀ" ،ﻭﻀﻌ ﻴﺔﹲ ﻓﻌﻠ ﻴﺔﹲ" ﺘﺤﺘﺎﻨ ﻴﺔﹲ ﻝﻜ ّ
ﺍﻹﺩﺭﺍﻙ ]ﻓﻲ ﺸﺄﻥ ﺍﷲ[ ﺇﺩﺭﺍﻙ" ،ﻴﻘ���ل ﺃﺒﻭﺒﻜﺭ )ﻋﻔﻴﻔﻲ62 :؛ ﺃﻭﺴﺘﻥ .(65 :1980ﻭﺘﻠﻜﻡ ﺠﻤﻠـﺔ ﺴـﻘﺭﺍﻁﻴﺔ
ﻙ ﺍﺒﻥ ﻋﺭﺒﻲ ﻋﻥ ﺍﻗﺘﺒﺎﺴﻬﺎ .ﺇﻥ ﻨﻅﺭﺓ ﺍﺒﻥ ﻋﺭﺒﻲ ﺍﻹﻴﺠﺎﺒﻴﺔ ﻝﻠﺘﺤﻴﺭ ﺘﺘﺠﺫﹼﻉ ،ﻤﺒﺎﺸﺭﺓﹰ،
ﺨﺎﻝﻴﺔ ﻤﻥ ﺍﻻﺩﻋﺎﺀ ﻤﺎ ﺍﻨﻔ
ﻋﻥ ﺭﺅﻴﺎﻩ ﺍﻝﺭﺍﺩﻴﻜﺎﻝﻴﺔ ﻓﻲ ﺸﺄﻥ ﻋﺩﻡ ﻗﺎﺒﻠﻴﺔ ﺍﷲ ﻷﻥ ﻴﺘﻔ ﹼﻜ ﺭ ﻓﻴﻪ.
ﻥ ﺍﻗﺘﺒﺎﺱ ﺍﺒﻥ ﻋﺭﺒﻲ ،ﺍﻝﻤﺘﻭﺍﺘﺭ ﻓﻴﻤﺎ ﻴﻜﺘﺏ ،ﻝﻠﺤﺩﻴﺙ ﺍﻝﻨﺒﻭﻱ ﺍﻝﻘﺎﺌـل
ﺫﻝﻜﻡ ،ﻓﻲ ﺠِﻤﺎﻋﻪِ ،ﻴﻭﺩﻱ ﺒﻨﺎ ﺇﻝﻰ ’ﺍﻝﻔﻬﻡ‘ ﺃ
ﺱ ﻋﻠﻴﻪ ﻭﻴﺒﻬﺕ ﺍﻝﺘﺤﺩﻴﺩﺍﺕ ﺍﻝﺘﺒـﺴﻴﻁﻴﺔ
ﻙ ﺘﺤﻴﺭﹰﺍ" ﺇﻨﹼﻤﺎ ﻴﻌﻨﻲ ،ﻓﻲ ﺍﻝﺤﻕﹼ ،ﺴﺅﺍﻝﻪ ﺍﷲ ﺃﻥ " ﻴﻠﺒ
"ﻴﺎ ﺭﺒﻲ ،ﺯﺩﻨﻲ ﻓﻴ
ﺍﻝﺘﻲ ﻜﺎﻥ ﻗﺩ ﻴﺤﺎﻭل ﺃﻥ ﻴﺤﺒﺴ ﻪ ﻓﻲ ﺠﻭﺍﺌﻬﺎ " .ﻭﻤﻥ ﺴﺒﻴل ﺫﺍﻙ ﺍﻝﻔﻬﻡ ﻴﺼﻴﺭ ﺍﻝﺘﺤﻴﺭ ﺃﻓـﻀل ﻁﺭﻴﻘـﺔ ﻴﺘﹼﺒﻌﻬـﺎ
ﻙ ﻤﻥ ﺍﻝﺸﺭﻙ ﺍﻝﻤﻴﺘﺎﻓﻴﺯﻴﻘﻲ ﺍﻝﻤﺘﻤﺜﹼل ﻓﻲ ﻤﻨﻅﻭﺭﺍﺘﻪ ﺍﻝﺨﺎﺼﺔ .ﻝﻜﻥ ﻫﺫﺍ ﻻ ﻴﺘﺄﺘﹼﻰ ،ﻭﺍﻝﺤﺎل ﻜﺫﺍﻙ،
ﺍﻝﻤﺅﻤﻥ ﻝﻺﻨﻔﻜﺎ ِ
ﻱ ﺃﻭ ﺇﺸﺎﺭﺓ/ﻋﻼﻤﺔ ﻤﺎ( ﻭﺇﻨﻤﺎ ﺨﹶﻠل ﺍﺴﺘﺤـﻀﺎﺭ
ﻋﺒﺭ ﺘﺄﺩﻴﺔ ﻝﻐﻭﻴﺔ ﺇﻀﺎﻓﻴﺔ -ﺃﻭ ﻤﺨﺼﻭﺼﺔ -ﻤﺎ )ﻤﺜل ﺍﺴ ٍﻡ ﺴ ﺭ
ﺽ ﺫﻭ ﻤﺤﺎﻴﺜـ ٍﺔ
ﻲ( ،ﺒﻌ
ﻲ )ﺯﻨﺩﻴﻘ
ﺘﺭﻜﻴﺒﺔ ﻤﻥ ﺘﺼﻭﺭﺍﺕ ﺁﻝﻬ ٍﺔ ﻤﺨﺘﻠﻔ ٍﺔ -ﺒﻌﻀﻬﺎ ﺃﺭﺜﻭﺫﻭﻜﻲ ،ﺒﻌﺽ ﺁﺨﺭ ﻫﺭﻁﻴﻘ
ﻉ ﻫـﺫﻩ ﺍﻝﺘـﺼﻭﺭﺍﺕ
ﻥ ﺃﻤﺭ ﻩ .ﻭﻓﻲ ﺯﺨ ٍﻡ ﺘﻨ ﻭ ٍ
ﺱ ﻋﻠﻰ ﺍﻝﻤﺅﻤ ِ
ﺤﻤﻴﻤ ﻴﺔٍ ،ﺜ ﻡ ﺒﻌﺽ ﻤﺘﺒﺎﻋﺩ ﻭﺘﺭﺍﻨﺴﻴﻨﺩﻴﻨﺘﺎﻝﻲ -ﺘﹸﻠﺒ
ﻥ ﺍﻝﻭﻀﻌﻴﺔ ﺍﻝﻔﻌﻠﻴﺔ ﻝﻸﻝﻭﻫﺔ ﻝﻴﺱ
ﺍﻝﻤﺘﺩﺍﺨﻠﺔ ،ﺍﻝﻤﺨﺘﻠﻔﺔ ،ﺍﻝﻤﻨﺫﺭﺓ ﻭﺍﻝﻤﺒﻬﺘﹶﺔ ﻴﺒﺩﺃ ﺍﻝﻤﺭﺀ ،ﺤ ﹼﻘﺎﹰ ،ﻓﻲ ﻓﻬﻡ ﺸﺄﻥ ﻜﻴﻑ "ﺃ
14
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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