ﺸﺘﹼﻰ
ﺕ ﺍﻝ ﹼ
ﻥ ﻓﻲ ﻏﻴﻬﻡ" ،ﻴﺼﻴﺭﻭﻥ ﻓﺠﺄﺓﹰ ،ﺭﻏﻡ ﺍﻝﻭﻓﺭﺓ ﺍﻝﻤﺭﺒﻜﺔ ﻷﺼﻨﺎﻤﻬﻡ ﺫﺍﺕ ﺍﻝﻤﺴﻤﻴﺎ ِ
ﻙ "ﺍﻝﻌﺎﻤﻬﻴ
ﺍﻷﻭﺜﺎﻥ ،ﺃﻭﻝﺌ
)ﻭﺍﺩٍ ،ﺼﻭﺍﻥ ،ﻴﺎﻗﻭﺕ )ﺃﻭ ﻴﺎﻏﻭﺙ( ﻭﻴﺎﻭﻕ -ﻨﺼﺭ ،(23 :71ﻤﻨﻌﻭﺘﻴﻥ ،ﻝﺩﻯ ﺍﺒﻥ ﻋﺭﺒﻲ ،ﺒﺄﻨﹼﻬﻡ ﻤﺘﻌﻬﺩﻱ ﺤﻴﺭﺓ
ﺕ ﺒﻌ ٍﺩ ﻭﺍﺤ ٍﺩ ﻓﺤﺴﺏ
ﷲ ﺫﺍ ِ
ل ﻤﺘﺸﺒﺜ ﹰﺔ ﺒﺭﺅﻴ ٍﺔ ِ
ﻑ ﺒﺄﻨﹼﻪ ﻫﻴﺌﺔﹲ ﺒﺸﺭ ﻴﺔﹲ ﻻ ﺘﺯﺍ ُ
ﺭﻭﺤﻴﺔ ﻓﻴﻤﺎ ﻴﻨ ﺩ ﺫﻝﻙ ﻋﻥ ﻨﻭﺡ ﺍﻝﻤﻭﺼﻭ ﹶ
ﺇﺫ ﻻ ﺘﻜﻥ ﻤﺘﻌﻠﻘ ﹰﺔ ﺇﻻ ﺒﺎﻝﻭﺠ ِﻪ ﺍﻝﻤﺘﻌﺎﻝﻲ )ﺍﻝﺘﺭﺍﻨﺴﻴﻨﺩﻴﻨﺘﺎﻝﻲ( ﻝﻜﻴﻨﻭﻨﺘﻪ.
ﺦ ﺍﻷﻜﺒـﺭ" ﻤـﻥ
ﻑ "ﺍﻝﺸﻴ ِ
ﻲ ﻨﻭﺤﹰﺎ ﻴﺒﻘﻰ ﻤﻬﻤﹰﺎ ﻷﻨﻪ ﻴﺨ ﺒ ﺭﻨﹶﺎ ﺒﺄﺸﻴﺎ ٍﺀ ﻋﻥ ﻤﻭﻗ ِ
ﻥ ﻋﺭﺒ ِ
ﻥ ﺍﻝﻨﺤﻭ ﺍﻝﺫﻱ ﻴﺭﻯ ﻋﻠﻴ ِﻪ ﺍﺒ
ﺇ
ﻋﻨﹾ ﺩ ﻩ ﻋﻠﻰ ﺃﻨﹼﻬﺎ ﻤﺸﻜﻠﺔ ﺒل ﻋﻠـﻰ
ﻥ ﺍﻝﻜﺜﺭ ﹶﺓ )ﺍﻝﺘﹼﻌﺩﺩﻴﺔ( ﻝﻡ ﹸﺘ ﺭ ِ
ﻻ ﻭﺘﺨﺼﻴﺼﺎﹰ ،ﺃ
ﺍﻹﻝﺘﺒﺎﺱ .ﻭﻤﻥ ﺘﻠﻙ ﺍﻷﺸﻴﺎﺀ ،ﺃ ﻭ ﹰ
ﻱ ﺍﻝﻤﺅﺩﻱ
ﻀﺭﻭ ِﺭ
ﺱ ﺍﻝ
ل ﺍﻝﻤﻨﺸﻭﺩ .ﻭﺫﻝﻜﻡ ﻷﻨﹼﻪ ،ﻓﻲ ﻓﻬﻡ ﺍﺒﻥ ﻋﺭﺒﻲ ،ﻻ ﻴﺘﺄﺘﹼﻰ ﺍﻹﻝﺘﺒﺎ
ﺃﻨﻬﺎ ﻭﺴﻴﻠﺔ ﺴﺎﺌﻘﺔ ﺇﻝﻰ ﺍﻝﺤ ّ
ل ﺍﻝﻜﺜﺭﺓ )ﺍﻝ ﹼﺘ ﻌﺩﺩﻴﺔ( ﻭﻗﺩ ﺘﻤﺜل ﺫﻝﻙ ،ﻓﻲ ﺤﺎﻝﺔ ﻨﻭﺡ ،ﻓـﻲ ﻜﺜـﺭﺓ )ﺘﻌﺩﺩﻴـﺔ(
ﻲ ﺇﻻ ﻋﺒﺭ ﺴﺒﻴ ِ
ﺇﻝﻰ ﺍﻝﺘﹼﻁ ﻭ ِﺭ ﺍﻝﺭﻭﺤ
ﺍﻷﻭﺜﺎﻥ ﺍﻝﻤﺴﺒﺒﺔ ﻝﻠـ"ﺍﻹﺨﺘﻼﻁ" ﻓﻴﻤﺎ ﺒﻴﻥ ﻗﻭ ِﻡ ﻨﻭﺡ .ﻓﻘﻁ ﺍﻹﺨﺘﻼﻁ )ﺍﻹﻝﺘﺒﺎﺱ( -ﻴﻘﻭل ﺍﺒﻥ ﻋﺭﺒﻲ -ﻫـﻭ ﻤـﺎ
ﻥ ﻤﻭﻀﻭﻋﹰﺎ ﻭﺍﺤﺩﹰﺍ ﻝﻠﻌﺒﺎﺩﺓِ ﻻ ﻴﻜﻥ ﻜﺎﻓﻴﹰﺎ ﺇﺫ ﻫﻭ ﻴﺨﺩﻉ ﺍﻝﺠﺎﻫل ﺒﻭﻫ ِﻡ
ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﺭﺒﻨﺎ ﺃﻜﺜﺭ ﻤﻥ ﺍﷲ .ﻭﺫﻝﻜﻡ ﻷ
ﺡ ﻤﻌ ﻴﻥٍ ،ﻴ ِﻜ ﱡ
ﻭﻀﻭ ٍ
ﺱ ﺇﻨﹼﻤﺎ ﻫـﻭ
ﻑ ﻋﻥ ﺘﺼ ﻭ ِﺭ ﻓﻜﺭ ﹰﺓ ﻤﺭﻜﹼﺒ ﹰﺔ ﻋﻥ ﺍﷲ ،ﺜﻡ ﻫﻭ ﻴﺠﻌ ُل ﺫﻭ ﺍﻝﻌﻘﻴﺩﺓ ﻴﻔﻠ ﹼﻜ ﺭ ﺒﺄ ﻥ ﺍﻝﻤﻘ ﺩ
ﻥ ﺤﺘﹼﻰ ﻴـﺴﺘﺩﻋﻰ
ل ﺃﻭ ﺍﻝﺭﺴ ِﻡ ﺍﻝﺫﻱ ﻜﺎﻥ ﻋﺎﺒﺩﹰﺍ ﻝﻪ .ﻭﺫﻝﻜﻡ ﻷﻨﻪ ﻤﺎ ﺃﻥ ﺘﺘﺒﺩﻯ ﺘﻌﺩﺩ ﻴﺔﹲ ﻓﻲ ﺍﻷﻭﺜﺎ ِ
ﻤﻘﺼﻭﺭ ﺍﻝﺘﻤﺜﺎ ِ
ﻤﻭﻀﻊ ﺍﻝﻤﻘﺩﺱ -ﻭﺒﺎﻝﺘﺎﻝﻲ ﻁﺒﻴﻌﺔ ﺍﻝﻤﻘﺩﺱ ﺫﺍﺘﻬﺎ -ﻝﻠﻤﺴﺎﺀﻝﺔ .ﻓﺎﻹﻝﺘﻬﺎ ﺀ ﻴﺼ ﻴ ﺭ ﻫﻨﺎ ﺃﺩﺍ ﹰﺓ ﻀ ﺩ-ﻤﻴﺘﺎﻓﻴﺯﻴﻘﻴـﺔ ،ﺃﻱ
ﺱ ﺍﻝـﺫﻱ
ﺙ ﻓﻬ ٍﻡ ﺃﻜﺜ ﺭ ﺤﺭ ﻴ ﹰﺔ ﻝﻸﺸـﻴﺎﺀ .ﻭﺍﻹﻝﺘﺒـﺎ
ﻥ ﺇﻝﻰ ﺤﻴ ﹸ
ﺃﺩﺍﺓ ﺘﹸﺴﺘﻌﻤل ﻝﺭﻓ ِﻊ ﺍﻝﻭﺍﻋﻴ ِﺔ ﻭﻨﺯﻋﻬﺎ ﻤﻥ ﺤ ﻴ ٍﺯ ﻤﻌ ﻴ ٍ
ﺹ ﺃﻜﺜـ ﺭ
ﺽ ﻓﻴﻪ ﻨﺯﻭﻋﹰﺎ ﻨﺤـﻭ ﺘﻘـ
ﻴﺨﺘﺒﺭﻩ ﺍﻝﻤﺅﻤﻥ ﻋﻨﺩ ﻤﻭﻗﻑ ﺘﻌﻘﹼﺩ )ﺃﻭ ،ﻗل ،ﹶﺘ ﺭﻜﹼﺏ( ﺍﻹﺤﺘﻤﺎﻻﺕ ﻫﺫﺍ ﻴﺤ
ﻕ
ﻥ ﺍﻝﺤـ ﱠ
ﻲ ﺍﻷﻫﻤﻴـ ﹸﺔ ﻤـﻥ ﺃ
ﻕ ﺍﻝﻜﻠ
ﺹ ﺴﻭﻑ ﻴﻘﻭﺩﻩ )ﻜﻤﺎ ﻴﺅﻤﻥ ﺍﻝﺸﻴﺦ( ﺇﻝﻰ ﺍﻝﺘﺤﻘ ِ
ﺇﺨﻼﺼﹰﺎ ﻓﻲ ﻁﺒﻴﻌ ِﺔ ﺍﷲ ،ﺘﻘ
ل ﻭﺃﻴﻤﺎ ﺸﻲﺀ.
ﺤﺎﻀﺭ ﻓﻲ ﺃﻴﻤﺎ ﻤﺤ ﱟ
ﻥ ﻤﻘﻭﻝﺔ "ﺍﻝﻼ ﻨﻬﺎﺌﻴﺔ" ﺘﺅﺩﻱ ﺩﻭﺭﹰﺍ ﻤﻬﻤﹰﺎ ﻭﻤﺭﻜﺯﻴﹰﺎ ﻓﻲ ﻓﻜﺭﻱ ﺠﺎﻙ ﺩﺭﻴـﺩﺍ
ﻑﺃ
ﻫﻨﺎ ،ﺨﺼﻭﺼﺎﹰ ،ﻴﺭﻯ ﺍﻝﻤﺭ ﺀ ﻜﻴ ﹶ
ﻭﺍﺒﻥ ﻋﺭﺒﻲ ﻤﻌﹰﺎ .ﻓﺄﺸﻜﺎل ﻤﺎ ﻫﻭ ﺤﻘﻴﻘﻲ ،ﻜﻤﺎ ﺍﻝﻤﻌﺎﻨﻲ ﺍﻝﻤﻤﻜﻨﺔ ﻝﻠﻨﺹ ﺍﻝﺘﻔﻜﻴﻜﻲ ،ﻻ ﻨﻬﺎﺌ ﻴ ﹰﺔ ﻓﻲ ﺍﻝﻌﺩﺩ ،ﻓﻠـﻴﺱ
ﺱ ﻋﻠﻴﻬﺎ ﻝﻌﺒﺔ ﺍﻹﺨﺘﻼﻑ )ﺩﺭﻴـﺩﺍ (22 :1982
ﻫﻨﺎﻝﻙ ﻤﻥ ﺤ ﺩ ﻝـ"ﺭﻗﻌﺔ ﺍﻝﺸﻁﺭ ﺍﻝﺘﻲ ﻻ ﻗﻌﺭ ﻝﻬﺎ" ﻭﺍﻝﺘﻲ ﺘﹸﻤﺎﺭ
ﻙ ﻤﻥ ﺤﺩ ،ﻜﺫﻝﻙ ،ﻝﺒﺤﻭ ِﺭ ﺍﷲ ﺍﻝﻤﺤﻴﻁﺔ ﺍﻝﻼ ﻨﻬﺎﺌﻴﺔ )ﻓـ"ﺍﷲ ﻴﻤﻠﻙ ﻋﻼﺌﻕ ،ﻭﺠﻭﻩ ﻭﺤﻘـﺎﺌﻕ
ﺒﺄﻜﺜ ِﺭ ﻤﻤﺎ ﻝﻴﺱ ﻫﻨﺎﻝ
ﻁ ﺍﻝـﺫﻱ
ﻥ ﺍﻹﺨـﺘﻼ ﹶ
ﻝﻴﺱ ﻝﻬﺎ ﻤﻥ ﻗﻴ ٍﺩ ﺃﻭ ﺤ ﺩ ]ﺸﻴﺘﻴﻙ 156 :1989؛ ﻴﺤﻴﻰ .([5 .671 .11 :ﻭﺫﻝﻜﻡ ﻴﺒﻴﻥ ﺃ
ﻱ ﻴﺭﻯ ،ﻤﻥ ﻗِﺒل ﺠﺎﻙ ﺩﺭﻴﺩﺍ ﻭﺍﺒﻥ ﻋﺭﺒﻲ ﻤﻌﺎﹰ ،ﻋﻠﻰ ﺃﻨﹼـ ﻪ
ﺹ ﺍﻝﺠﺎﻙ ﺩﺭﻴﺩ
ﻲ/ﺍﻝ ﹼﻨ
ﻴﺘﺭﺘﹼﺏ ﻋﻠﻰ ﻻ ﻨﻬﺎﺌﻴ ِﺔ ﺍﻝﺤﻘﻴﻘ
ﻑ ﺭﺍﺩﻴﻜﺎﻝ ﻴﹰﺎ ﻋﻥ ﺍﻵﺨﺭ .ﻓﻌﻨﺩ ﺩﺭﻴﺩﺍ ﻝﻡ ﺘﻜﻥ
ل ﻤﻨﻬﻤﺎ ،ﺇﻝﻰ ﺍﺘﹼﺠﺎ ٍﻩ ﻤﺨﺘﻠ ٍ
ﺸﻲﺀ ﻤﺭﻏﻭﺏ ﺘﻤﺎﻤﹰﺎ ﺭﻏﻡ ﺘﺄﺩﻴﺘﻪ ،ﻋﻨﺩ ﻜ ﱟ
20
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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