‫ﺹ ﺒﻨـﻭﺡ ﻋـﻥ‬ ‫ﺹ" ﺍﻝﺨـﺎ ‪‬‬ ‫ﺏ "ﺍﻝﻨﹼﺼﻭ ِ‬ ‫ل ﻜﺘﺎ ِ‬ ‫ﻥ ﻤﻌﻨﻴﻴﻥ ﻓﺤﺴﺏ‪ ،‬ﺒﻤﺎ ﻴﻘﻭﻝﻪ ﻓﺼ ُ‬ ‫ﺍﻹﺨﺘﻼﻑ ﺃﻭ ﺍﻝﻤﻐﺎﻻﺓ‪ .‬ﻝﻜﻨﹼﺎ ﺍﻵ ‪‬‬ ‫ﻥ ﺍﻹﺨـﺘﻼﻁ‬ ‫ﻙ ﻭﺃﻓﻜﺎ ‪‬ﺭ ﺩﺭﻴـﺩﺍ ﺍﻝﺨﺎﺼـﺔ ﺒـﺸﺄ ِ‬ ‫ﻥ ﺒﻬﺎ ﺫﺍ ‪‬‬ ‫ﺍﻝﺘﹼﺤ ‪‬ﻴ ِﺭ ﻭﺍﻹﻝﺘﺒﺎﺱ‪ ،‬ﻭﻤﻥ ﺜﻡ‪ ،‬ﻏﺎﺌ ‪‬ﻴﺎﹰ‪ ،‬ﺍﻝﻜﻴﻔﻴ‪‬ﺔ ﺍﻝﺘﻲ ﻴ‪‬ﻘﺎ ‪‬ﺭ ‪‬‬ ‫ﻭﺍﻹﻝﺘﺒﺎﺱ‪.‬‬ ‫ﻼ ﻗﺭﻴﺒﺎﹰ‪ ،‬ﻋﻠﻰ ﻫﻴﺌ ٍﺔ ﻤﺎ‪ ،‬ﻤﻥ ﺫﺍﻙ ﺍﻝﺫﻱ ﻴﺘﺨﺫﻩ ﺩﺭﻴﺩﺍ‬ ‫ﻴﺘﹼﺒﻊ ﺍﺒﻥ ﻋﺭﺒﻲ‪ ،‬ﻓﻲ ﺇﻋﺎﺩﺓ ﺤﻜﺎﻴﺘﻪ‪/‬ﺘﺄﻭﻴﻠﻪ ﻝﻘﺼﺔ ﻨﻭﺡ‪ ،‬ﺴﺒﻴ ﹰ‬ ‫ﻓﻲ ﻤﻌﺎﻝﺠﺘﻪ ﻝﻤﻭﻀﻭﻋﺔ "ﺒﺎﺒل"‪ .‬ﻭﺫﻝﻜﻡ ﺒﻘﺩﺭ ﻤﺎ ﻴﻜﻥ ﺍﻝﻜﺎﺘﺒﺎﻥ ﻤﻌﹰﺎ ﻴﺘﻌﺎﻤﻼﻥ ﻤﻊ ﻜﺎﺭﺜ ٍﺔ )ﺃﻭ ﺤﺎ ﹼﻗ ٍﺔ( ﻤ‪‬ﻨﺯﻝ ﹰﺔ ﻤـﻥ‬ ‫ﻙ ﻤﻥ ﻋﻘﻭﺒﺔ )ﺃﻭ ﻋﺎﻗﺒﺔ( ﻋﻠﻰ ﺃﻨﻪ ﻓﻌـلٌ‬ ‫ﺍﻝﺴﻤﺎﺀ‪ ،‬ﺒﻴ ‪‬ﺩ ﺃﻨﻬﻤﺎ ﻴﺨﺘﺎﺭ‪‬ﺍ ﺃﻥ ﻴ‪‬ﻌﻴﺩﺍ ﻭﺼﻑ‪/‬ﺘﺄﻭﻴل ﻤﺎ ﺘﻨﻁﻭﻱ ﻋﻠﻴ ِﻪ ﺘﻠ ‪‬‬ ‫ﻥ ﻤـﺎ‬ ‫ﻕ ﻭﺘـﺩﻤﻴﺭ‪ .....‬ﺇ ‪‬‬ ‫ل ﺇﻤﺤﺎ ٍ‬ ‫ل ﺘﺄﺩﻴﺏ‪ ،‬ﺴﻴﺭﻭﺭ ﹸﺓ ﺇﻨﻤﺎ ٍﺀ ﻭﺘﻘ ‪‬ﺩ ٍﻡ ﺃﻜﺜ ‪‬ﺭ ﻤﻥ ﻜﻭﻨ ِﻪ ﻓﻌ َ‬ ‫ﻤ‪‬ﺒﺎ ِﺭﻙ‪ ‬ﺃﻜﺜ ‪‬ﺭ ﻤﻥ ﻜﻭﻨﻪ ﻓﻌ َ‬ ‫ﻴﺭﻭﻴﻪ ﺍﻝﻘﺭﺁﻥ ﺒﺸﺄﻥ ﻭﺍﻗﻌﺔ ﺍﻝﻁﻭﻓﺎﻥ ﻻ ﻴﺨﺘﻠﻑﹸ‪ ،‬ﻋﻠﻰ ﺼﻭﺭ ٍﺓ ﺃﺴﺎﺴـ ‪‬ﻴﺔٍ‪ ،‬ﻋـﻥ ﺫﺍﻙ ﺍﻝـﺫﻱ ﻴـﻭﺭﺩﻩ ﺍﻹﻨﺠﻴـل‬ ‫ﺒﺨﺼﻭﺹ ﺍﻷﻫﻤﻴ‪‬ﺔ ﺍﻝﻘﺼﻭﻯ ﻝﺘﻠﻙ ﺍﻝﻭﺍﻗﻌﺔ‪ ،‬ﻓﻜﻼﻫﻤﺎ ﻴ‪‬ﻌﻠﻼﻨﹶﻬﺎ ﺇﺠﻤﺎﻻﹰ‪ ،‬ﺒﺄﻨﻬﺎ ﻜﺎﻨﺕ ﺍﺴﺘﺠﺎﺒ ﹰﺔ ﻤﻥ ﺍﷲ ﻀ ‪‬ﺩ ﺍﻝﻔﺴﺎﺩ‬ ‫ﻥ ﻤﻥ ﻋﻠـﻰ ﻅﻬـﺭ‬ ‫ﻑ ﺒﺎﻝﻜﺎﻓﺭﻴ ‪‬‬ ‫ﷲ ﺃﻥ ﻴﻌﺼ ﹶ‬ ‫ﺏ ﻤﻥ ﺍ ِ‬ ‫ﺍﻝﻤﺘﻨﺎﻤﻲ ﻝﻺﻨﺴﺎﻥ ﻭﺇﻴﻐﺎﻝﻪ ﻓﻲ ﺍﻝﺨﻁﻴﺌﺔ‪ ،‬ﺍﻝﺸﻲ ‪‬ﺀ ﺍﻝﺫﻱ ﺘﻁﹼﻠ ‪‬‬ ‫ﺡ ﻭﻤﻥ ﺍﺴﺘﻘﺎﻤﻭﺍ ﻤﻌﻪ ﻋﻠﻰ ﺴﺒﻴل ﺍﻹﻴﻤـﺎﻥ‪.‬‬ ‫ﻥ ﻤﻴﺎ ٍﻩ ﻋﻅﻴ ٍﻡ ﻴﻤﺤﻘﻬﻡ ﺠﻤﻴﻌﹰﺎ ﻭﻻ ﻴ‪‬ﺴﺘﻨﻘ ﹸﺫ ﻤﻨﻪ ﺇﻻ ﻨﻭ ‪‬‬ ‫ﺍﻝﺒﺴﻴﻁ ِﺔ ﺒﻁﻭﻓﺎ ِ‬ ‫ﺡ ﺁﻨﻤﺎ ﻜﺎﻥ ﻴﺤﺎﻭلُ‪،‬‬ ‫ﻁ ﻨﻭ ٍ‬ ‫ل‪ ،‬ﻝﻘﻨﻭ ﹶ‬ ‫ﺽ ﺘﻔﺼﻴ ٍ‬ ‫ﺼﻭ‪‬ﺭﺍﹰ‪ ،‬ﺒﺒﻌ ِ‬ ‫ﻥ ﻋﻥ ﻫﺫﺍ ﺇﻻ ﺒﺤﺴﺒﺎﻨ ِﻪ ﻜﺎﻥ ‪‬ﻤ ‪‬‬ ‫ل‪ -‬ﺍﻝﻘﺭﺁ ‪‬‬ ‫ﻑ‪ -‬ﺃﻗﻭ ُ‬ ‫ﻭﻻ ﻴﺨﺘﻠ ﹸ‬ ‫ﻻ ‪‬ﻴ ﹶﺫﺭ‪ ‬ﻭﺍﺤـﺩﹰﺍ‬ ‫ل ﻗﻭﻤﻪ ﺇﻝﻰ ﻤﻔﺎﺭﻗ ِﺔ ﺃﻭﺜﺎﻨﻬﻡ ﻭﻤﻥ ﺜ ‪‬ﻡ ﻝﻠﺘﻭﺒ ِﺔ ﻋﻥ ﻏﻭﺍﻴﺘﻬﺎ ﻭﻝﻤﻨﺎﺸﺩﺘﻪ ﺍﷲ ﺃ ﹼ‬ ‫ﺩﻭﻥ ﺠﺩﻭﻯ‪ ،‬ﺃﻥ ﻴﺴﺘﻤﻴ َ‬ ‫ﻥ ﺤﻴ‪‬ﺎ‪.‬‬ ‫ﻙ ﺍﻝﻜﺎﻓﺭﻴﻥ ﺍﻝ ﹼﺘﻴ‪‬ﺎﻫﻴ ‪‬‬ ‫ﻤﻥ ﺃﻭﻝﺌ ‪‬‬ ‫ﻝﻜﻲ ﻴﻔﻬﻡ ﺍﻝﻤﺭﺀ ﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﺒﻥ ﻋﺭﺒﻲ ﺍﻝﺭﺍﺩﻴﻜﺎﻝﻴﺔ ﻝﻠﺼﻭﺭﺓ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻝﻤﻌﻨﻴﺔ )ﺴﻭﺭﺓ ﻨﻭﺡ( ﻴﻨﺒﻐﻲ ﻋﻠﻴـﻪ ﺃﻥ‬ ‫ﺕ‪ ،‬ﻤﺤﺎﻴﺜﺔ ﻭﺘﺭﺍﻨـﺴﻴﻨﺩﻴﻨﺘﺎﻝﻴ‪‬ﺔ‬ ‫ﺕ ﺍﻝﻭﻗ ِ‬ ‫ﷲ ﺫﺍ ﻜﻴﻨﻭﻨ ٍﺔ ﻫﻲ‪ ،‬ﻓﻲ ﺫﺍ ِ‬ ‫ﻥﺍ َ‬ ‫ﻴﺘﺫ ﹼﻜ ‪‬ﺭ )ﺃﻭ ﻴﺴﺘﻌﻴﺩ( ﺘﻭﻜﻴﺩﻩ ﺍﻝﻤﺘﻭﺍﺼل ﻋﻠﻰ ﺃ ‪‬‬ ‫)ﻤﺘﻌﺎﻝﻴﺔ(‪ .‬ﻋﻠﻴﻪ ﻓﺈﻥ ﻨﻭﺡ‪ ،‬ﻓﻲ ﻤﺴﻌﺎﻩ ﻝـ"ﻫﺩﺍﻴﺔ" ﺍﻝﻼ ﻤﺅﻤﻨﻴﻥ‪ ،‬ﻝﻡ ﻴ‪‬ﻤﺘﺩﺡ‪ ،‬ﻋﻨﺩ ﺍﺒﻥ ﻋﺭﺒﻲ‪ ،‬ﺒﻭﺼـﻔﻪ ﺫﺍﺌـﺩﹰﺍ‬ ‫ﺦ ﻭﺇﻨﻤﺎ ﺒﺎﺕ ﻤ‪‬ﻨ ﹶﺘ ﹶﻘ ‪‬ﺩﺍﹰ‪ ،‬ﻓﺤﺴﺏ‪ ،‬ﻝﺘﻭﻜﻴﺩﻩ ﻤﺎ ﻫـﻭ ﻤﺘﻌـﺎل‬ ‫ﺴٍ‬ ‫ل ﻭﺘﻔ ‪‬‬ ‫ﺡ ﻓﻲ ﻋﺎﻝ ِﻡ ﺍﻨﺤﻼ ٍ‬ ‫ﻭﺤﻴﺩﹰﺍ ﻋﻥ ﺍﻹﺴﺘﻘﺎﻤ ِﺔ ﻭﺍﻝﺼ‪‬ﻼ ِ‬ ‫ﺕ ﺍﻝﻜﻴﻨﻭﻨـﺔ‪.‬‬ ‫)ﺘﺭﺍﻨﺴﻴﻨﺩﻴﻨﺘﺎل( ﻓﻲ ﻜﻴﻨﻭﻨﺔ ﺍﷲ ﺩﻭﻥ ﺃﻥ ﻴﺸﻴﺭ‪ ،‬ﻓﻲ ﺫﺍﺕ ﺍﻵﻥ‪ ،‬ﻝﻤﺎ ﻫﻭ ﻤ‪‬ﺤﺎﻴﺙ ) ‪‬ﻤﺒ‪‬ﺎﻁِﻥ( ﻓـﻲ ﺫﺍ ِ‬ ‫ﻼ ﻋـﻥ‬ ‫ل ﻤﺜل ﺫﺍﻙ ]ﺃﻱ ﻓﻴﻪ‪ ،‬ﻓـﻀ ﹰ‬ ‫ﻥ ﻨﹸﻭﺤﹰﺎ ﻜﺎﻥ ﻗﺩ ﺃﺘﻰ‪ ،‬ﻝﻘﻭ ِﻤﻪِ‪ ،‬ﺒﻘﻭ ٍ‬ ‫ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺴﺒﻴل ﻴﻘﻭل ﺍﺒﻥ ﻋﺭﺒﻲ ﻝﻭ ﺃ ‪‬‬ ‫ﻲ )ﺘﺭﺍﻨﺴﻴﻨﺩﻴﻨﺘﺎﻝﻴ‪‬ﺔ( ﺍﷲ‪ ،‬ﺇﺸﺎﺭﺓﹲ ﺃﻴﻀﹰﺎ ﺇﻝﻰ ﻤﺤ‪‬ﺎﻴ ﹶﺜ ِﺘ ِﻪ[ ﻝﻜﺎﻨﻭﺍ ﻗﺩ ﺍﺴﺘﺠﺎﺒﻭﺍ ﻝـﻪ )ﻋﻔﻴﻔـﻲ‪70 :‬؛‬ ‫ﺍﻝﺘﻭﻜﻴ ِﺩ ﻋﻠﻰ ﺘﻌﺎِﻝ ‪‬‬ ‫ل ﺒﻌﻴﺩﹰﺍ‬ ‫ﻑ ﻜﻼﻤ ِﻪ ﻋﻨﺩ ﻫﺫﺍ ﺍﻝﺤ ‪‬ﺩ ﻭﻴﺼﻤﺕ‪ ،‬ﺒل ﻫﻭ ﻴ‪‬ﻭﻏ ُ‬ ‫ﻥ ﺍﺒﻥ ﻋﺭﺒﻲ ﻻ ﻴﻜﻔﻜﻑ ﺃﻁﺭﺍ ﹶ‬ ‫ﺃﻭﺴﺘﻥ ‪ .(76 :1980‬ﻝﻜ ‪‬‬ ‫ﻓﻲ ﻤﺨﺎﻝﻔﺘﻪ ﻝﻠﺴﺎﺌﺩ ﻭﻴ‪‬ﺄﻭ‪‬ل ﺍﻝﻐﺭﻕ ﺍﻝﻨﻬﺎﺌﻲ ﻝﻐﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻝﻴﺱ ﻋﻠﻰ ﺃﻨﹼﻪ ﻋﻘﻭﺒﺔ ﻋﺎﺩﻝﺔ ﻀ ‪‬ﺩ ﺨﻁﺎﻴﺎﻫﻡ ﻭﺇﻨﹼﻤﺎ ﻋﻠﻰ‬ ‫ﻙ ﺃﻨﹼﻬﻡ ﻗﺩ ﻏﺭﻗﻭﺍ "ﻓـﻲ‬ ‫ل ﻋﻥ ﺃﻭﻝﺌ ‪‬‬ ‫ﺃﻨﹼﻪ ﻏﺭﻕ ﺍﻷﻭﻝﻴﺎﺀ ﻓﻲ ﺒﺤﻭﺭ ﺍﷲ ﺍﻝﺸﺎﺴﻌﺔ ﺍﻝﺘﻲ ﻝﻴﺱ ﻝﻬﺎ ﺸﻭﺍﻁﺊ‪ ،‬ﻓﻬﻭ ﻴﻘﻭ ُ‬ ‫ﻥ ﻋﺎﺒﺩﻱ‬ ‫ﷲ ﻭﻫﻭ ﺍﻝﺤﻴﺭﺓ ]ﺍﻝﺘﺸﺩﻴ ‪‬ﺩ ﻤﻥ ﻋﻨﺩﻱ‪ -‬ﺍﻝﻤﺘﺭﺠﻡ[" )ﻋﻔﻴﻔﻲ‪73 :‬؛ ﺃﻭﺴﺘﻥ ‪ .(79 :1980‬ﺇ ‪‬‬ ‫ﺒﺤﺎ ِﺭ ﺍﻝﻌﻠ ِﻡ ﺒﺎ ِ‬ ‫‪19‬‬ ‫‪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
‬