Tow Years

‫ﻋﺎﻣﲔ ﺍﺛﻨﲔ‬ ‫ﲪﻮﺩ ﻋﺼﺎﻡ‬

‫ﳎﻤﻮﻋﺔ ﻣﻘﺎﻻﺕ ﻭﻣﺬﻛﺮﺍﺕ ﺍﻟﻜﺎﺗﺐ ﺧﻼﻝ ﻋﺎﻣﲔ‬ ‫ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻣﻦ ﺍﻟﺘﺪﻭﻳﻦ‬

2

‫ﺍﻹﻫﺪﺍﺀ‬ ‫ﰲ ﺍﻟﻌﺎﺩﺓ ﲡﺪ ﺍﲰ‪‬ﺎ ﺃﻭ ﺛﻨﲔ ﺃﻭ ﺛﻼﺛﺔ ﺃﲰﺎﺀ ﻭﺭﲟﺎ ﺃﻛﺜﺮ ﻷﺣﺪ ﺃﺣﺒﺎﺏ‬ ‫ﺍﻟﻜﺎﺗﺐ ﺃﻭ ﺍﳌﺆﻟﻒ ﻳﻬﺪﻱ ﺇﻟﻴﻬﻢ ﺇﺻﺪﺍﺭﻩ ﺍﳉﺪﻳﺪ‬ ‫ﻛﻨﺖ ﺳﺄﻋﻤﻞ ﺍﻟﻌﻜﺲ ﻭﺃﻫﺪﻱ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﻧﻔﺴﻲ‬ ‫ﻭﻟﻜﻦ ﻻ ﳝﻜﻨﲏ ﲡﺎﻫﻞ ﻫﺬﻩ ﻗﺎﺋﻤﺔ ﻣﻦ ﺍﳌﺘﻬﻤﲔ‬ ‫ﺣﺴﻦ ﺧﻠﻴﻔﺔ – ﺭﺀﻭﻑ ﺷﺒﺎﻳﻚ – ﻋﺒﺪ ﺍﳊﻖ ﺑﻮﻗﻠﻘﻮﻝ – ﺟﻴﻼﻝ‬

‫ﺇﻫﺪﺍﺀ ﺧﺎﺹ ﺟﺪ‪‬ﺍ‬

‫ﺇﱃ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﺣﺠﻴﻮﺝ‬

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4

‫ﻋﺎﻣﲔ ﺍﺛﻨﲔ؟!!‬ ‫ﺇ‪‬ﻤﺎ ﻋﺎﻣﲔ ﻣﻦ ﺍﻟﺘﺪﻭﻳﻦ‪..‬‬

‫ﻋﺎﻣﲔ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻋﺎﻣﲔ ﻣﻦ ﺍﻷﻓﻜﺎﺭ‪..‬‬

‫ﺇ‪‬ﻤﺎ ﻋﺎﻣﲔ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺻﻞ ﻭﺳﻂ ﺍﳌﻨﻊ ﻭﺍﻟﻜﺒﺖ‪..‬‬

‫ﺇ‪‬ﻤﺎ ﻋﺎﻣﲔ ﺑﻌﻴﺪﻳﻦ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺣﺪﻳﺚ ﺍﻟﻨﺨﺐ ﻭﺍﻟﻜﺒﺎﺭ ﻭﺍﳌﺘﻐﻄﺮﺳﲔ ﻋﻠﻴﻨﺎ ﳓﻦ‬ ‫ﺟﻴﻞ ﺍﻟﺸﺒﺎﺏ‪..‬‬

‫ﺍﳉﻴﻞ ﺍﻟﺮﻗﻤﻲ ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻨﺎ‪..‬‬

‫ﰲ ﻋﺎﱂ ﺍﳌﺪﻭﻧﺎﺕ ﻭﻛﺘﺎﺑﺎﺕ ﺍﳌﺒﺘﺪﺋﲔ ﺃﻣﺜﺎﻟﻨﺎ‪..‬‬ ‫ﺇ‪‬ﻤﺎ ﻋﺎﻣﲔ ﻣﻦ ﺣﻴﺎﰐ ﻭﻣﻦ ﺣﻴﺎﺗﻚ ﻭﻣﻦ ﺣﻴﺎﺓ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﺎ‪..‬‬ ‫ﺑﻞ ﻋﺎﻣﲔ ﻣﻦ ﺃﻓﻜﺎﺭﻱ ﻭﺃﻓﻜﺎﺭﻙ ﺑﺴﺬﺍﺟﺘﻬﺎ‪..‬ﻭﻟﻜﻨﻬﺎ ﺣﻘﻴﻘﺔ‬ ‫ﻓﻘﻂ‪ ..‬ﻋﺎﻣﲔ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ‪ ..‬ﻭﻣﻦ ﺍﶈﺎﻭﻻﺕ‪..‬‬ ‫ﳏﺎﻭﻻﺕ ﺍﻟﻔﻬﻢ‪.‬‬

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‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﲡﺮﺑﺔ ﺍﻟﻜﺎﺗﺐ ﺍﻷﻭﱃ ﰲ ﺍﻟﻨﺸﺮ ﻭﺳﻴﺘﻢ ﺗﻮﻓﲑﻩ ﻗﺮﻳﺒ‪‬ﺎ ﻟﻠﺒﻴﻊ ﻋﻠﻰ ﺃﺣﺪ‬ ‫ﻣﻮﺍﻗﻊ ﺍﻟﻨﺸﺮ ﳌﻦ ﻳﺮﻏﺐ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻧﺴﺨﺘﻪ ﺍﳌﻄﺒﻮﻋﺔ ﻣﻨﻪ‪.‬‬

‫ﻭﲨﻴﻊ ﻣﻘﺎﻻﺕ ﻭﳏﺘﻮﻳﺎﺕ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰎ ﻧﺸﺮﻫﺎ ﻣﻦ ﻗﺒﻞ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺸﺨﺼﻲ ﻣﻊ‬ ‫ﺍﻟﺘﻨﻘﻴﺢ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻟﻴﺨﺮﺝ ﰲ ﺃ‪‬ﻰ ﺣﻠﺔ‪.‬‬ ‫ﲡﺮﺑﺔ ﺍﻟﻨﺸﺮ ﻫﺬﻩ ﻫﻲ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳌﺴﺎﳘﺎﺕ ﰲ ﺍﻟﻨﺸﺮ ﺍﻻﻟﻜﺘﺮﻭﱐ ﺍﻟﺬﻱ ﻧﺘﻤﲎ ﺃﻥ ﻳﺘﻄﻮﺭ‬ ‫ﺃﻛﺜﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ ﲝﻮﻝ ﺍﷲ‪.‬‬

‫ﺍﻟﻜﺎﺗﺐ‪ :‬ﲪﻮﺩ ﻋﺼﺎﻡ‬

‫ﺍﻟﱪﻳﺪ ﺍﻻﻟﻜﺘﺮﻭﱐ‪[email protected] :‬‬

‫ﺍﳌﻮﻗﻊ ﺍﻟﺸﺨﺼﻲ‪www.hamoudstudio.com :‬‬

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‫ﺍﻟﻔﻬﺮﺱ‪:‬‬ ‫ﻋﺸﻮﺍﺋﻴﺎﺕ‪:‬‬

‫ﻭﳌﺎﺋﺪﺓ ﺍﻟﻄﻌﺎﻡ ﺣﻈﻮﻅ!!‬

‫‪:19‬‬

‫ﻋـﺮﺑـﻴـﺔ‬

‫‪:21‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ‬

‫‪:22‬‬

‫ﺣﱴ ﺍﻟﺼﻐﺎﺭ ﻣﻠﻮﺍ ﺍﳊﻴﺎﺓ؟‬

‫‪:24‬‬

‫ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻜﺜﲑ ﻣﻨﺎ ﻋﻨﺪ ﻣﺸﺎﻫﺪﺓ ﺍﻷﺧﺒﺎﺭ‬

‫‪:26‬‬

‫ﳌﺎﺫﺍ ﺍﻟﺼﺤﻒ ﺃﺻﻼﹰ؟‬

‫‪:29‬‬

‫ﻛﺮﺓ ﺍﻟﻘﺪﻡ‪ ..‬ﺗﻨﺎﻓﺲ ﺃﻡ ﻛﺮﻩ‬

‫‪:31‬‬

‫ﻋﺼﺮ ﺍﻟﻨﻘﺎﻝ ﻭﺍﻻﺗﺼﺎﻝ‪ ..‬ﺍﺭﲪﻮﻧﺎ‬

‫‪:33‬‬

‫ﺍﻟﺴﻴﺎﺣﺔ ﻋﻨﺪﻧﺎ ﻫﻲ ﻛﻞ ﺷﻲﺀ ﳏﺮﻡ‬

‫‪:34‬‬

‫ﺍﳊﻴﻄﻴﺰﻡ‪ ..‬ﻣﻨﺼﺐ ﻟﻠﺠﻤﻴﻊ‬

‫‪:38‬‬

‫ﲨﻬﻮﺭ ﺑﻠﻮﺣﺔ ﲢﻜﻢ ﻋﻦ ﺑﻌﺪ‬

‫‪:40‬‬

‫ﺍﳌﻮﻧﺪﻳﺎﻝ ﻭﺷﻌﺮﻱ!!‬

‫‪:43‬‬

‫ﻗﺼﻴﺪﺓ ﻭﺃﻏﻨﻴﺔ ﻭﺃﺧﺒﺎﺭ‬

‫‪:45‬‬

‫‪:28‬‬

‫ﳑﺎﺭﺳﺔ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺮﺃﻱ‬

‫‪:36‬‬

‫ﻻ ﺗﺘﺤﺪﺙ ﻭﺍﺻﻤﺖ‬

‫ﺍﻟﺒﺤﻮﺙ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﻴﺔ‬

‫‪:47‬‬

‫ﺃﻥ ﺗﻘﺮﺃ ﻋﻦ ﺍﳉﻨﺲ!!‬

‫‪:49‬‬

‫ﺍﻧﻜﺴﺎﺭ ﺍﻟﺼﻮﺭﺓ‬

‫‪:51‬‬

‫ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‬

‫‪:52‬‬

‫ﻣﻜﺘﻮﺏ ﻋﻠﻰ ﻇﻬﺮﻱ‪ :‬ﻳﻌﻤﻞ ﺑﺎ‪‬ﺎﻥ‬

‫‪:55‬‬

‫ﺍﻟـ ‪ MBC2‬ﺃﻓﻼﻡ ﺟﻨﺴﻴﺔ ﺃﻡ ﻣﺎﺫﺍ؟‬

‫‪:60‬‬

‫ﰲ ﺍﳊﺎﻓﻠﺔ‬

‫‪:63‬‬

‫ﺩﻋﻮﺓ ﻟﻼﻛﺘﺌﺎﺏ‬

‫‪:65‬‬

‫ﺍﻻﺧﺘﻼﻁ ﳑﻨﻮﻉ‬

‫‪:67‬‬

‫‪:57‬‬

‫ﺟﻴﻞ ﺭﻗﻤﻲ‪ ..‬ﻧﻔﺲ ﺍﻷﺳﻄﻮﺍﻧﺔ‬

‫ﺛـﻘـﺎﻓـﺔ ﺍﻟـﻨـﻘـﻞ‬

‫‪:69‬‬

‫ﺑﻴﱵ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﺄﰐ‬

‫‪:71‬‬

‫ﻋﻨﺪﻣﺎ ﻓﻜﺮﺕ ﰲ ﻣﺸﺎﺭﻳﻊ ﺛﻘﺎﻓﻴﺔ‬

‫‪:73‬‬

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‫‪:77‬‬

‫ﺃﻥ ﺗﻘﺮﺃ ﻣﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺷﺮﺍﺀﻩ‬ ‫ﻳﻘﺎﻝ ﻋﻨﻪ ﻓﻦ‪:‬‬

‫‪:85‬‬

‫ﻓﻨﺎﻧﲔ!!‬

‫ﻣـﺎ ﺍﻟـﺜـﻘـﺎﻓـﺔ؟‬

‫‪:89‬‬

‫ﺣﻴﻨﻤﺎ ﺗﺴﺮﻕ ﺃﻣﻮﺍﻝ ﺍﻟﻄﻠﺒﺔ‬

‫‪:90‬‬

‫ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻓﻨﺎﻥ‬

‫‪:92‬‬

‫ﳛﺪﺙ ﰲ ﺍﳉﺰﺍﺋﺮ‪:‬‬ ‫ﺍﻟﻴﻮﻡ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ..‬ﺧﻮﺭﻭﻃﻮ ﻻﻳﻒ‬

‫‪:99‬‬

‫ﺗﻨﻤﻴﺔ ﺣﺐ ﺍﻟﻮﻃﻦ‪ ..‬ﺁﺧﺮ ﺩﻋﺎﺑﺔ‬

‫‪:102‬‬

‫ﺭﺩﻙ ﺑﺎﻟﻚ‪ ..‬ﺃﻧﺖ ﺗﺘﺤﺪﺙ ﰲ ﺍﻟﺴﻴﺎﺳﺔ!!‬

‫‪:105‬‬

‫ﻧﻄﺎﻟﺐ ﲟﻮﺍﻫﺒﻨﺎ!!‬

‫‪:107‬‬

‫»ﺍﻟﺮﺋﻴﺲ ﻭﺻﻞ ﻳﺎ ﺟﺪﻋﺎﻥ«‬

‫‪:110‬‬

‫ﺍﺳـﺘـﻘـﻼﻝ!!!‬

‫‪:114‬‬

‫ﺭﺩ ﻓﻌﻞ ﺍﳉﺰﺍﺋﺮﻱ‬

‫‪:116‬‬

‫ﻳﻮﻡ ﺍﻟﻌﻠﻢ ﺃﻡ ﻳﻮﻡ ﺍﳉﻬﻞ؟‬

‫‪:117‬‬

‫ﻗﻄﺎﻉ ﺍﻟﺘﻌﻠﻴﻢ ﻳﺘﻄﻮﺭ!!‬

‫‪:119‬‬

‫ﺍﻟﻮﻃﻨﻴﺔ ﻟﻴﺴﺖ ﻫﻮﺍﻳﱵ‬

‫‪:100‬‬

‫‪:112‬‬

‫ﺍﳉﺎﻣﻌﺔ ﲢﺘﺎﺝ ﺇﱃ ﺭﺷﻮﺓ‬

‫ﲡﻨﻴﺪ ﺇﺟﺒﺎﺭﻱ‬

‫‪:121‬‬

‫ﺣﲔ ﻳﺬﻛﺮ ﺍﻹﺳﻼﻡ‪:‬‬ ‫ﻣﻨﻬﺞ ﺳـﻠـﻔـﻲ‬

‫‪:125‬‬

‫ﺇﻥ ﱂ ﺗﻔﻜﺮ ﻣﺜﻠﻨﺎ ﻓﺄﻧﺖ ﺿﺪﻧﺎ!‬

‫‪:129‬‬

‫ﻋﺰﻳﺰﻱ ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬

‫‪:132‬‬

‫ﻣﻦ ﻳﺪﺭﺱ ﺍﻟﺸﺮﻳﻌﺔ؟‬

‫‪:137‬‬

‫ﻋﻨﺪﻣﺎ ﺃﺷﺎﻫﺪ ﻗﻨﺎﺓ ﺍﻟﺮﺳﺎﻟﺔ‬

‫‪:139‬‬

‫ﻣﻮﺍﻗﻊ ﻣﻀﻠﻠﺔ‪ ..‬ﺍﻟﺸﻬﻴﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪:140‬‬

‫ﺩﻋﻮﺓ ﻛﻠﻴﺐ!!!‬

‫‪:142‬‬

‫ﻓﻴﻠﻢ ﻣﺮﻋﺐ‪ ..‬ﺃﻣﺔ ﻣﺮﻋﻮﺑﺔ‬

‫‪:134‬‬

‫ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺯﻭﺍﻝ ﺍﳍﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪:144‬‬

‫ﺻﺮﺍﻉ ﺃﺩﻳﺎﻥ‬

‫‪:147‬‬

‫ﻣﺴﻠﺴﻼﺕ ﺍﻟﻮﻋﻆ ﻭ ﺍﻹﺭﺷﺎﺩ‬

‫‪:148‬‬

‫ﺍﻹﺳﻼﻡ‪ ..‬ﺩﻳﻦ ﺍﳊﺰﻥ ﻭﺍﳌﺸﺎﻛﻞ‬

‫‪:151‬‬

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‫ﺇﺳﻼﻣﻮﻓﻮﺑﻴﺎ‪ ..‬ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬

‫‪:154‬‬

‫ﺻﻔﻮﻳﺔ‪ ..‬ﺷﻌﻴﺔ‪ ..‬ﻫﻴﺼﺔ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‬

‫‪:156‬‬

‫ﺟﺮﺍﺋﺪ ﺍﻟﺮﻗﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‬

‫‪:158‬‬

‫ﺳﻨﺔ ‪ VS‬ﺷﻴﻌﺔ = ﻧﻮﺛﻴﻨﻎ‬

‫‪:161‬‬

‫ﻓﺎﺭﻕ ﺃﻛﺎﺩﳝﻲ‪ ..‬ﻭﺍﳌﺸﻜﻠﺔ ﻣﺴﺘﻌﺼﻴﺔ‬

‫‪:164‬‬

‫ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻨﺎﻓﺮ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

‫‪:167‬‬

‫ﺣﻜﺎﻳﺎﺕ ﺭﻣﻀﺎﻥ ﻭﺍﳌﺴﺎﺟﺪ‬

‫‪:169‬‬

‫ﺧﻄﺐ ﺍﳉﻤﺔ ﰲ ﺍﳉﺰﺍﺋﺮ‬

‫‪:172‬‬

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10

‫ﺟﻴﻼﻝ ﳛﺎﻭﺭﱐ‬ ‫ﺃﺟﺮﻯ ﻣﻌﻲ ﺍﳌﺪﻭﻥ “ﺟﻴﻼﻝ” ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﺍﳉﻤﻴﻞ ﺿﻤﻦ ﺣﻮﺍﺭﺍﺗﻪ ﻣﻊ ﺍﳌﺪﻭﻧﲔ‬

‫ﺍﳉﺰﺍﺋﺮﻳﲔ ﺃﺷﻜﺮﻩ ﺍﳌﺒﺎﺩﺭﺓ ﻭﻋﻠﻰ ﺍﻫﺘﻤﺎﻣﻪ ﺍﻟﺪﺍﺋﻢ‪:‬‬

‫ﻋﺼﺎﻡ ﲪﻮﺩ ﻏﲏ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻒ‪ ..‬ﻓﻬﻮ ﻭﺍﺣﺪ ﻣﻦ ﺑﲔ ﺍﻟﻌﺸﺮﺓ ﻣﺪﻭﻧﲔ‬

‫ﺍﳉﺰﺍﺋﺮﻳﲔ ﺍﻷﻛﺜﺮ ﺷﻬﺮﺓ ﻭﺍﺣﺘﺮﺍﻣﺎ ﺳﻮﺍﺀ ﺑﺎﳉﺰﺍﺋﺮ ﺃﻭ ﺑﺎﳋﺎﺭﺝ ﻓﻬﻮ ﺭﺳﺎﻡ ﻭﻣﺼﻤﻢ‬ ‫ﻭﻛﺎﺗﺐ ﻭﳏﺮﺭ ﰲ ﻋﺪﺓ ﳎﻼﺕ ﻋﺮﺑﻴﺔ ﻣﺜﻞ‪ :‬ﺿﻔﺎﻑ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺸﻬﺎﺏ ﻭﳎﻠﺔ‬

‫ﻣﺪﺍﺭﺍﺕ‪ ..‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻫﺬﺍ ﻓﻬﻮ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺬﻳﻦ ﺳﺎﳘﻮﺍ ﰲ ﺇﻧﺸﺎﺀ ﻭﺗﻄﻮﻳﺮ ﻣﻮﻗﻊ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ… ﺟﺎﻟﺴﻨﺎﻩ ﻓﺤﺪﺛﻨﺎ…ﺳﺄﻟﻨﺎﻩ ﻓﺄﺟﺎﺑﻨﺎ ﻭﻗﺎﻝ‪:‬‬

‫ﺱ‪ :1‬ﲪﻮﺩ ﺃﻭﺩ ﺃﻥ ﺗﻘﻮﻝ ﻟﻨﺎ ﳌﺎﺫﺍ ﺗﺪﻭﻥ‪ ..‬ﻭﻣﺎﻫﻮ ﺍﻟﺘﺪﻭﻳﻦ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ﺇﻟﻴﻚ؟‬ ‫ﻻ‪ :‬ﻫﻞ ﱄ ﺑﺸﻜﺮﻙ ﻋﺰﻳﺰﻱ ﺟﻴﻼﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻮﺍﺭ‪ ..‬ﻭﺃﺷﻜﺮﻙ ﺑﻌﻨﻒ ﻋﻠﻰ‬ ‫ﺃﻭ ﹰ‬

‫ﻛﻼﻣﻚ ﺍﻟﺬﻱ ﻗﻠﺘﻪ ﻋﲏ‪..‬‬

‫ﻼ ﺍﻟﺘﺪﻭﻳﻦ‬ ‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﳌﺎﺫﺍ ﺃﺩﻭﻥ؟ ﺗﻠﻚ ﻣﺴﺄﻟﺔ ﻣﻌﻘﺪﺓ ﻣﺒﺴﻄﺔ ﰲ ﻧﻔﺲ ﻭﺍﺣﺪ‪ ..‬ﻗﺒ ﹰ‬

‫ﻟﻴﺲ ﺣﻴﺎﰐ ﻛﻠﻬﺎ ﺑﺎﳌﻨﺎﺳﺒﺔ ﻫﻮ ﺟﺰﺀ ﻣﻨﻬﺎ‪..‬‬

‫ﻫﻨﺎﻙ ﻣﻦ ﻳﺪﻭﻥ ﳍﺪﻑ ﺳﻴﺎﺳﻲ ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺪﻭﻥ ﻷﺟﻞ ﺇﻇﻬﺎﺭ ﻋﻴﻮﺏ ﺍ‪‬ﺘﻤﻊ‬

‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺪﻭﻥ ﻛﻤﺴﺄﻟﺔ ﺷﺨﺼﻴﺔ ﻭﺇﺛﺒﺎﺕ ﻫﻮﻳﺔ ﻭﻫﻨﺎﻙ ﻭﻫﻨﺎﻙ‪ ..‬ﺃﻧﺎ ﺃﺩﻭﻥ ﻷﱐ‬

‫ﱂ ﺃﻋﺮﻑ ﺑﺪﺍﻳ ﹰﺔ ﺃﱐ ﺃﺩﻭﻥ ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﲏ ﺍﺣﺠﻴﻮﺝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺎﱂ‪ ..‬ﺻﺪﻗﲏ ﰲ‬ ‫ﺍﻟﺒﺪﺍﻳﺔ ﱂ ﺃﻛﻦ ﻋﻠﻰ ﻋﻠﻢ ﲟﺼﻄﻠﺢ ﺍﻟﺘﺪﻭﻳﻦ ﻭﻣﺎ ﺃﺣﺪﺛﻪ ﰲ ﺍﻟﻐﺮﺏ‪ ..‬ﻛﻨﺖ ﺃﻛﺘﺐ‬

‫ﻭﺃﺩﻭﻥ ﻷﱐ ﻭﺟﺪﺕ ﻣﻜﺎﻧ‪‬ﺎ ﻭﻛﺄﻧﻪ ﳜﺼﲏ ﺍﺳﺘﺒﺪﻟﺖ ﻛﺘﺎﺑﺔ ﺍﳌﺬﻛﺮﺍﺕ ﺑﺎﻟﺘﺪﻭﻳﻦ ﻓﻘﻂ‬

‫ﻫﻜﺬﺍ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪.‬‬

‫ﺃﻣﺎ ﺍﻵﻥ ﻭﻗﺪ ﺍﺯﺩﺩﺕ ﻭﻋﻴ‪‬ﺎ ﺑﺎﻷﻣﺮ‪ ..‬ﺃﺣﺎﻭﻝ ﺃﻥ ﺃﺩﻭﻥ ﻷﻛﺘﺐ ﺃﻫﻢ ﻓﺘﺮﺍﺕ ﺣﻴﺎﰐ‬

‫ﻭﺃﺅﺭﺧﻬﺎ‪ ..‬ﻟﻦ ﺃﺿﻊ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﻮﻃﻨﻴﺔ‪ ..‬ﻭﻟﻜﲏ ﺃﻛﺘﺐ‬

‫ﻧﻔﺴﻲ ﻓﻘﻂ‪ ..‬ﻟﺴﺖ ﻣﻦ ﻫﻮﺍﺓ ﺭﻓﻊ ﺷﻌﺎﺭﺍﺕ ﺟﻮﻓﺎﺀ ﻷﱐ ﻟﺴﺖ ﳍﺎ‪ ..‬ﻓﺈﻥ ﻛﻨﺖ ﺗﺴﺄﻝ‬ ‫‪11‬‬

‫ﻋﻦ ﺍﻟﺘﺪﻭﻳﻦ ﺑﺎﻟﻨﺴﺒﺔ ﱄ ﻓﻬﻮ ﺃﻧﺎ‪ ..‬ﺇﺫﺍ ﻣﺎ ﻗﺮﺃﺕ ﻣﻮﺍﺿﻴﻊ ﺍﳌﺪﻭﻧﺔ ﺳﺘﺠﺪﻫﺎ ﻛﻠﻬﺎ‬ ‫ﺗﻨﻄﻠﻖ ﻣﲏ ﻭﺗﻨﺘﻬﻲ ﻋﻨﺪﻱ‪ ..‬ﺇ‪‬ﺎ ﻣﺸﺎﻛﻠﻲ ﻭﺣﻴﺎﰐ ﻭﺃﻓﻜﺎﺭﻱ ﻛﻤﺎ ﻫﻲ‪ ..‬ﻭﻟﻴﺴﺖ‬ ‫ﺃﻫﺪﺍﻓﹰﺎ ﰲ ﺣﺪ ﺫﺍ‪‬ﺎ‪).‬ﰎ(‬

‫ﺱ‪ :2‬ﺃﻧﺖ ﻣﺸﻐﻮﻝ ﺟﺪ‪‬ﺍ ﺣﻀﻮﺭﻙ ﻣﻮﺟﻮﺩ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﻭﻫﻨﺎﻟﻚ ﺃﻟﻴﺲ‬ ‫ﺑﺎﻟﻜﺜﲑ ﻫﺬﺍ؟‬ ‫ﰲ ﻋﺼﺮ ﺍﻟﺴﺮﻋﺔ ﻫﺬﺍ ﻻ ﺃﻋﺘﻘﺪ ﺫﻟﻚ‪ ..‬ﲰﻬﺎ ﺗﻨﻈﻴﻢ ﺍﻟﻮﻗﺖ ﺃﻭ ﺍﻷﺻﺢ ﲰﻬﺎ‬

‫ﻋﺪﻡ ﺗﻀﻴﻴﻊ ﺍﻟﻮﻗﺖ‪ ..‬ﻭﺍﻷﺻﺢ ﺍﻷﺻﺢ ﺃﺷﻴﺎﺀ ﺃﺣﺒﻬﺎ ﻭﺃﺭﻯ ﻓﻴﻬﺎ ﺍﺳﺘﻤﺘﺎﻋ‪‬ﺎ ﻭﻓﺎﺋﺪﺓ‬ ‫ﻓﺄﻓﻌﻠﻬﺎ ﺣﲔ ﺃﺟﺪﻫﺎ ﺃﻣﺎﻣﻲ‪ ..‬ﺃﻋﺘﻘﺪ ﺑﺄﻥ ﻟﺪﻳﻨﺎ ﻋﻤﺮ‪‬ﺍ ﻭﺍﺣﺪ‪‬ﺍ ﻭﻓﺮﺻ‪‬ﺎ ﻟﻦ ﺗﺘﻜﺮﺭ ﻋﻠﻰ‬

‫ﻣﺮ ﺍﻷﻳﺎﻡ ﻓﺄﻳﻬﻤﺎ ﺃﻓﻀﻞ ﰲ ﻧﻈﺮﻙ؟‪ ..‬ﺯﺩ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺍﻟﺘﺠﺎﺭﺏ ﻛﻠﻤﺎ‬ ‫ﺍﺯﺩﺍﺩﺕ ﺍﳋﱪﺓ ﻭﺍﺯﺩﺍﺩ ﺍﻟﻮﻋﻲ‪ ..‬ﺻﺤﻴﺢ ﺃﱐ ﺃﺣﻴﺎﻧ‪‬ﺎ ﺃﺻﺎﺏ ﺑﺎﻟﻔﺸﻞ ﻭﺑﺈﺣﺴﺎﺱ‬

‫ﺑﺎﻻ‪‬ﻴﺎﺭ ﻣﻦ ﺟﺮﺍﺀ ﺍﻟﺮﻛﺾ ﺍﳌﺘﻮﺍﺻﻞ ﻭﻟﻜﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺩﻭﻣ‪‬ﺎ ﻣﺎ ﲡﻌﻠﻚ ﺗﻨﺴﻰ ﻛﻞ ﺫﻟﻚ‬

‫ﺍﻟﺘﻌﺐ‪ ..‬ﺛﺎﻧﻴ‪‬ﺎ ﻫﻨﺎﻙ ﻣﻦ ﺍﳌﺸﺎﺭﻳﻊ ﻣﺎ ﺗﺮﻛﺘﻪ ﺑﻌﺪ ﻣﺪﺓ‪ ..‬ﻳﻌﲏ ﻛﺎﻥ ﻫﻨﺎﻙ ﻭﻗﺖ‬ ‫ﻣﺴﺘﻘﻄﻊ ﺳﺎﻋﺪﱐ ﻋﻠﻰ ﺍﳌﺴﺎﳘﺔ ﻭﻋﻠﻰ ﺍﻟﺘﻨﻮﻳﻊ‪).‬ﰎ(‬

‫ﺱ‪ :3‬ﺗﻜﺘﺐ ﰲ ﻣﺪﻭﻧﺘﻚ ﺃﺣﻴﺎﻧﺎ ﺇﺑﺪﺍﻋﺎﺗﻚ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ ﻭﺗﻨﻮﻱ‬ ‫ﻧﺸﺮﻫﺎ ﰲ ﺩﻳﺎﺭ ﻧﺸﺮ ﻟﻜﻦ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺘﻠﻮﻩ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻐﻀﺐ ﺍﻟﺴﺨﻂ ﻋﻠﻰ‬ ‫ﺍﻟﻘﺎﺋﻤﲔ ﺑﺎﻟﺜﻘﺎﻓﺔ ﰲ ﺍﻟﺒﻼﺩ‪ ..‬ﻣﺎﺫﺍ ﳛﺪﺙ ﺑﺎﻟﺘﺤﺪﻳﺪ؟‬ ‫ﺩﻭﺭ ﺍﻟﻨﺸﺮ ﻋﻨﺪﻧﺎ “ﺍﷲ ﻳﻬﺪﻳﻬﺎ ﺃﻭ ﻳﺪﻳﻬﺎ”‪ ..‬ﺻﺤﻴﺢ ﺃﻧﺎ ﻣﻌﻬﻢ ﰲ ﺃﻣﻮﺭ ﺍﻟﻨﺸﺮ‬

‫ﺍﻷﺩﺑﻴﺔ ﻫﺬﻩ‪ ..‬ﻓﻤﻨﺬ ﺳﻨﻮﺍﺕ ﻋﻠﻰ ﺍﻟﻘﻨﺎﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺍﶈﻠﻴﺔ ﻋﺮﺽ ﺑﺮﻧﺎﻣﺞ ﳌﺴﺎﺕ‬

‫ﺛﻘﺎﻓﻴﺔ ﻣﻮﺿﻮﻋ‪‬ﺎ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻨﺸﺮ‪ ..‬ﻭﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻋﺪﺓ ﻓﺌﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺷﺮﻳﻦ‪..‬‬

‫ﻫﻨﺎﻙ ﻣﻦ ﳜﺎﻃﺮ ﺑﺎﻟﻨﺸﺮ ﻛﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﺮﺳﺎﻟﻴﺔ ﻷﺟﻞ ﺍﻷﺩﺏ ﻭﺍﻹﺑﺪﺍﻉ‬

‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻻ ﻳﺴﺘﺠﻴﺐ ﺃﺑﺪ‪‬ﺍ ﻟﻸﻣﺮ ﻷﻧﻪ ﺧﺎﺳﺮ ﰲ ﺍﳌﻮﺿﻮﻉ ﻭﻳﻌﺘﻤﺪ ﺑﺪﺭﺟﺔ ﻛﺒﲑﺓ‬

‫ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺸﺒﻪ ﻣﺪﺭﺳﻲ ﻭﻣﺎ ﺷﺎ‪‬ﻪ‪ ..‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻒ ﰲ ﺍﳌﻨﺘﺼﻒ ﻭﳛﺎﻭﻝ‬

‫ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺯﻥ‪ ..‬ﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺗﺮﺍﺟﻊ ﻣﺴﺘﻤﺮ ﺃﻣﺎﻡ ﺍﻟﻨﺸﺮ‬ ‫‪12‬‬

‫ﺍﻻﻟﻜﺘﺮﻭﱐ ﻭﺛﻘﺎﻓﺔ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺘﻠﻘﻲ ﻓﻠﻢ ﻳﻌﺪ ﻟﺪﻭﺭ ﺍﻟﻨﺸﺮ ﺷﻴﺌﹰﺎ ﺗﻔﻜﺮ ﻓﻴﻪ ﺳﻮﻯ‬

‫ﺟﺎﻧﺒﻬﺎ ﺍﳌﺎﺩﻱ‪ ..‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺎﻟﻨﺸﺮ ﻣﻨﺬ ﺧﺮﻭﺟﻪ ﺇﱃ ﺍﻟﻨﻮﺭ ﻭﻫﻮ ﻣﺮﺗﺒﻂ ﺑﺎﻷﺩﺏ‬ ‫ﻭﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻳﻌﲏ ﺗﺴﺘﻄﻴﻊ ﺩﻭﺭ ﺍﻟﻨﺸﺮ ﺍﶈﺎﻭﻟﺔ ﻓﻘﺮﺍﺀ ﺍﻷﺩﺏ ﻣﻮﺟﻮﺩﻭﻥ‪..‬‬

‫ﺍ‪‬ﺘﻤﻊ ﻟﻴﺲ ﻓﺌﺔ ﻭﺍﺣﺪﺓ ﻭﺍﻟﻘﺮﺍﺀ ﺃﻧﻮﺍﻉ‪ ..‬ﻭﳍﺬﺍ ﲡﺪ ﺃﻥ ﻛﻞ ﻣﻦ ﻳﻨﺸﺮ ﻳﻨﺸﺮ ﻋﻠﻰ‬

‫ﺣﺴﺎﺑﻪ ﺍﳋﺎﺹ ﻣﻊ ﺧﺴﺎﺭﺓ ﺃﻛﻴﺪﺓ‪ ..‬ﻭﺇﺫﺍ ﻧﺸﺮ ﻓﻔﻲ ﺍﻟﻐﺎﻟﺐ ﻻ ﺗﻘﻮﻡ ﺗﻠﻚ ﺍﻟﺪﻭﺭ‬

‫ﺑﺪﻭﺭﻫﺎ ﰲ ﺗﻮﺯﻳﻊ ﺍﻟﻜﺘﺎﺏ ﻓﺘﺮﻣﻴﻪ ﰲ ﳐﺎﺯ‪‬ﺎ ﻭﻋﻠﻰ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﻳﺮﻛﺾ ﺑﻨﻔﺴﻪ‬ ‫ﻭﻳﻮﺯﻉ ﻛﺘﺎﺑﻪ ﺑﺄﺳﺎﻟﻴﺐ ﺗﻘﻠﻴﺪﻳﺔ ﻟﻠﻐﺎﻳﺔ‪.‬‬

‫ﻫﺬﺍ ﺟﺎﻧﺐ‪ ..‬ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻫﻮ ﺗﻌﻨﺖ “ﺍﻟﻜﺒﺎﺭ” ﺃﻭ ﺍﻟﻌﺼﺒﺔ ﺍﳌﻬﻴﻤﻨﺔ ﻋﻠﻰ‬

‫ﺍﳌﻴﺪﺍﻥ‪ ..‬ﻭﻛﺄ‪‬ﻢ ﺁﳍﺔ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻹﺑﺪﺍﻉ‪ ..‬ﻓﻼ ﺷﻲﺀ ﳝﺮ ﺇﱃ ﺍﻟﻘﺮﺍﺀ ﺇﻻ ﻣﻦ ﺑﺈﺫﻥ‬

‫ﻣﻨﻬﻢ‪ ..‬ﻓﻜﻢ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ ﺍﳌﺒﺪﻋﲔ ﻳﻌﺎﻧﻮﻥ ﻣﻨﻬﻢ‪ ..‬ﺇ‪‬ﻢ ﳚﻴﺪﻭﻥ ﲢﻄﻴﻢ ﺍﳌﺒﺪﻋﲔ‬ ‫ﺍﻟﺸﺒﺎﺏ ﺑﻞ ﻭﳛﻠﻮﺍ ﳍﻢ ﺫﻟﻚ‪).‬ﰎ(‬

‫ﺱ‪ :4‬ﺗﺮﻳﺪ ﺃﻥ ﺗﻘﻮﻝ ﺃﻧﻪ ﻣﺎﺯﺍﻟﺖ ﺩﺍﺭ ﻟﻘﻤﺎﻥ ﻋﻠﻰ ﺣﺎﳍﺎ؟‬ ‫ﻟﻮ ﺑﻘﻴﺖ ﻋﻠﻰ ﺣﺎﳍﺎ ﻟﻘﻠﻨﺎ ﻻ ﺑﺄﺱ‪ ..‬ﺍﻟﻜﺎﺭﺛﺔ ﺃ‪‬ﺎ ﺗﻄﻮﺭﺕ ﺇﱃ ﺍﻷﺳﻮﺃ‪.‬‬

‫ﺱ‪ :5‬ﺧﻼﻝ ﺯﻳﺎﺭﰐ ﻣﺆﺧﺮﺍ ﻟﻠﺠﺰﺍﺋﺮ ﻗﻴﻞ ﱄ ﺃﻧﻪ ﻳﻮﺟﺪ ﺣﺎﻟﻴﺎ ﺃﻛﺜﺮ ﻣﻦ‬ ‫‪ 5000‬ﻣﺪﻭﻥ ﺟﺰﺍﺋﺮﻱ‪.‬ﻫﻞ ﻫﺬﺍ ﺻﺤﻴﺢ؟ ﻭﺃﻳﻦ ﻫﻢ ﻫﺆﻻﺀ ﺍﳌﺪﻭﻧﲔ؟‬ ‫‪ 5000‬ﻣﺪﻭﻥ ﺃﻳﻦ ﻫﻢ؟‪ ..‬ﺇﺫﺍ ﻛﻨﺖ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﳌﺪﻭﻧﺎﺕ ﺍﳉﺰﺍﺋﺮﻳﺔ ﰲ ﻣﻜﺘﻮﺏ‬ ‫ﻓﺎﳌﻌﺬﺭﺓ ﺃﻧﺎ ﻻ ﺃﻋﺘﱪﻫﺎ ﻣﺪﻭﻧﺎﺕ‪ ..‬ﻳﻌﲏ ﺻﻌﺐ ﻟﻠﻐﺎﻳﺔ ﺃﻥ ﺃﻋﺘﱪﻫﺎ ﻣﺪﻭﻧﺎﺕ ﲝﻜﻢ‬

‫ﺍﻻﺳﺘﻐﻼﻝ ﺍﻟﻮﺍﺿﺢ ﳍﺎ ﻣﻦ ﻗﺒﻞ ﻣﻮﻗﻊ ﻣﻜﺘﻮﺏ ﻧﻔﺴﻪ ﻭﻃﺮﻳﻘﺔ ﻋﺮﺿﻬﺎ ﺍﻟﱵ ﻗﺪ ﺗﻘﺘﻞ‬

‫ﻣﺎ ﻳﻜﺘﺒﻪ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ‪ ..‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻫﻮ ﺍﻟﺴﺎﺋﺪ ﺑﲔ ﺍﳌﺪﻭﻧﺎﺕ ﻟﻴﺲ ﻓﻘﻂ‬

‫ﺍﳉﺰﺍﺋﺮﻳﺔ ﺑﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻜﻞ‪ ..‬ﺗﻘﻠﻴﺪ ﺃﻋﻤﻰ‪ ..‬ﻣﻦ ﺍﻟﻨﺎﺩﺭ ﺃﻥ ﲡﺪ ﺃﺣﺪﻫﻢ ﻭﻗﺪ ﲤﻴﺰ‬

‫ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪ ..‬ﺳﻮﺍﺀ ﰲ ﺍﻷﻓﻜﺎﺭ ﺃﻭ ﰲ ﺍﳌﻮﺍﺩ‪ ..‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﺃﻳﻀ‪‬ﺎ ﻫﻨﺎﻙ ﺍﻟﺘﺪﻭﻳﻦ‬ ‫ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺃﻋﺘﻘﺪ ﺃﻧﻪ ﺍﻟﺴﺎﺋﺪ ﺑﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ﻭﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﱄ ﻋﻠﻰ ﺍﻷﻗﻞ‬ ‫ﻻ ﳝﻜﻨﲏ ﻣﺘﺎﺑﻌﺘﻪ ﺇﻻ ﻧﺎﺩﺭ‪‬ﺍ ﺃﻋﺘﻘﺪ ﺃﻧﻚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻟﻼﺋﺤﺔ‪).‬ﰎ(‬ ‫‪13‬‬

‫ﺱ‪ :6‬ﻻﺣﻈﺖ ﺃﻥ ﺍﳌﺪﻭﻧﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ﺍﻟﻜﺎﺗﺒﲔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻳﻐﻠﺐ‬ ‫ﻋﻠﻴﻬﻢ ﻃﺎﺑﻊ ﺍﻟﺪﺭﺩﺷﺔ ﻭﺃﺳﻠﻮﺏ ﺍﳌﻨﺘﺪﻳﺎﺕ ﻭﺍﻷﻧﺎﻧﻴﺔ ﻓﻼ ﻳﻮﺟﺪ ﺗﻮﺍﺻﻞ ﺑﻴﻨﻬﻢ‬ ‫ﻭﻻ ﻳﻮﺟﺪ ﺇﺑﺪﺍﻋﺎ‪.‬ﻫﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳌﺪﻭﻧﲔ ﺑﺎﻟﻌﺮﺑﻴﺔ؟ ﻭﻣﺎ ﻫﻲ‬ ‫ﺇﺫﻥ ﻧﺼﻴﺤﺘﻚ ﳍﻢ؟‬ ‫ﻻ ﺃﺩﺭﻱ ﻣﺎ ﺃﻗﻮﻟﻪ ﻟﻚ‪ ..‬ﺣﱴ ﺍﻵﻥ ﺍﻟﺘﻘﻴﺖ ﺑﺎﺛﻨﲔ ﻣﻨﻬﻢ ﻭﺍﺣﺪ ﻭﱂ ﺗﺼﻠﲏ ﻣﻨﻪ‬

‫ﺃﺧﺒﺎﺭ ﻭﻗﺪ ﺗﻮﻗﻒ ﻣﻨﺬ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻭﻫﻮ ﺇﲰﺎﻋﻴﻞ ﻗﺎﲰﻲ ﻋﻠﻰ ﻣﺎ ﺃﻋﺘﻘﺪ‪ ..‬ﻭﺍﻵﺧﺮ‬

‫ﺃﻋﺘﻘﺪ ﺃﻧﻪ ﻗﺪ ﻏﲑ ﻣﻦ ﺗﻔﻜﲑﻩ ﺑﺸﺎﻥ ﺍﻷﻣﺮ‪ ..‬ﻻ ﺇﺟﺎﺑﺔ ﱄ ﻫﻨﺎ‪ ..‬ﻷﻥ ﺗﻌﺎﻣﻠﻲ ﰲ‬ ‫ﺍﻟﻐﺎﻟﺐ ﻣﻊ ﺍﳌﺪﻭﻧﲔ ﺍﻟﻌﺮﺏ ﺑﺸﻜﻞ ﻭﺍﺳﻊ‪).‬ﰎ(‬

‫ﺱ‪ :7‬ﻟﻨﺘﻜﻠﻢ ﻗﻠﻴﻼ ﻋﻦ ﺍﻟﺘﺪﻭﻳﻦ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪.‬ﳌﺎﺫﺍ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻄﺎﺑﻊ‬ ‫ﺍﻟﺴﻴﺎﺳﻲ؟‬ ‫ﻃﺒﻴﻌﻲ ﺟﺪ‪‬ﺍ ﺃﻥ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻄﺎﺑﻊ ﺍﻟﺴﻴﺎﺳﻲ‪ ..‬ﺍﻟﻨﺎﺱ ﻣﻐﻤﻮﻣﺔ ﻭﻣﻘﻬﻮﺭﺓ ﻣﻦ‬ ‫ﻛﺜﺮﺓ ﻣﺎ ﺗﻘﺮﺅﻩ ﻭﺗﺸﺎﻫﺪﻩ ﻭﺗﺴﻤﻌﻪ ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺣﱴ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺭﺃﻳﻬﺎ ﰲ‬

‫ﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﺴﻠﻤﻴﺔ ﺍﻟﱵ ﺗﻜﺎﺩ ﻻ ﲣﻠﻮ ﻣﻦ ﳏﺎﻭﻻﺕ ﺍﻟﻀﺮﺏ ﻭﺍﻻﻋﺘﺪﺍﺀ‬

‫ﻭﺍﻻﺧﺘﻄﺎﻑ ﻭﺍﻻﻋﺘﻘﺎﻝ‪ ..‬ﻛﻨﺎ ﻧﺒﺤﺚ ﻋﻦ ﳎﺎﻝ ﺃﻭ ﻓﺘﺤﺔ ﺻﻐﲑﺓ ﻭﺍﺣﺪﺓ ﻧﺘﻨﻔﺲ ﻣﻦ‬ ‫ﺧﻼﳍﺎ‪ ..‬ﻭﺍﻟﺘﺪﻭﻳﻦ ﻓﺘﺢ ﺫﻟﻚ ﺍ‪‬ﺎﻝ‪ ..‬ﺍﻵﻥ ﻳﺴﻤﻰ ﺑﺎﻟﺴﻠﻄﺔ ﺍﳋﺎﻣﺴﺔ‪ ..‬ﻭﺳﺘﺘﺴﻊ‬

‫ﺭﻗﻌﺘﻪ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﰲ ﺍﻷﻋﻮﺍﻡ ﺍﻟﻘﺎﺩﻣﺔ‪).‬ﰎ(‬

‫ﺱ‪:8‬ﺃﻧﺖ ﺗﺪﻭﻥ ﺑﺎﲰﻚ ﺍﳊﻘﻴﻘﻲ‪ ..‬ﻣﺎﺫﺍ ﺗﻘﻮﻟﻪ ﻋﻦ ﺫﻭﻱ ﺍﻷﲰﺎﺀ‬ ‫ﺍﳌﺴﺘﻌﺎﺭﺓ‪.‬ﻫﻞ ﻟﺪﻳﻚ ﺛﻘﺔ ﻓﻴﻬﻢ؟‬ ‫ﺃﻧﺎ ﻣﻌﻬﻢ ﰲ ﺫﻟﻚ ﻣﺎﺩﺍﻡ ﻣﺎ ﻳﻨﺸﺮﻭﻩ ﻗﺪ ﻳﻠﺤﻖ ‪‬ﻢ ﺍﻷﺫﻯ‪ ..‬ﺍﻟﻌﺸﺮﻳﺔ ﺍﻟﺴﻮﺩﺍﺀ ﰲ‬ ‫ﺍﳉﺰﺍﺋﺮ‪ ..‬ﻭﻣﺎ ﺃﺣﺪﺛﻪ ﺍﻟﺘﺪﻭﻳﻦ ﰲ ﻣﺼﺮ ﻣﻦ ﻃﻔﺮﺓ ﻭﺑﺎﳋﺼﻮﺹ ﻣﻦ ﻃﺮﻑ ﺣﺮﻛﺔ‬

‫ﻛﻔﺎﻳﺔ ﺟﻌﻞ ﺍﻷﻣﻮﺭ ﺃﺻﻌﺐ ﻋﻠﻰ ﺍﳌﺪﻭﻧﲔ‪ ..‬ﻳﺎ ﺃﺧﻲ ﻣﻦ ﺳﻴﻔﻚ ﺃﺳﺮﻙ ﻭﻣﻦ ﺳﻴﺪﺍﻓﻊ‬ ‫ﻋﻨﻚ‪ ..‬ﻻ ﺃﺣﺪ ﻫﺬﺍ ﻣﺆﻛﺪ‪ ..‬ﻛﻤﺎ ﻭﺃﻧﻨﺎ ﰲ ﻓﺘﺮﺓ ﺍﻟﻮﺣﺪﺓ ﻓﻴﻬﺎ ﺷﻲﺀ ﺑﻌﻴﺪ ﺍﳌﻨﺎﻝ‪ ..‬ﺃﻣﺎ‬

‫ﺇﻥ ﻛﺎﻧﺖ ﻧﻮﻋﻴﺔ ﻣﻮﺍﺿﻴﻌﻪ ﺗﻘﻨﻴﺔ ﻓﻨﻴﺔ ﻓﻼ ﺃﺭﻯ ﺩﺍﻋﻴ‪‬ﺎ ﻟﺬﻟﻚ‪ ..‬ﻋﻠﻰ ﻛﻞ ﻳﺒﻘﻰ ﻣﺎ‬ ‫‪14‬‬

‫ﻳﻘﺪﻣﻪ ﺍﳌﺪﻭﻥ ﻫﻮ ﺍﳊﻜﻢ ﺍﻟﻮﺣﻴﺪ‪).‬ﰎ(‬

‫ﺱ‪:9‬ﻣﺎ ﻫﻲ ﻣﺸﺎﺭﻳﻌﻚ؟‬ ‫ﺑﺰﺍﻑ‪ ..‬ﺑﺰﺍﺍﺍﺍﺍﺍﺍﺍﺍﺍﺍﺍﺍﺍﺍﻑ‪ ..‬ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ‪ ..‬ﻃﺒﻌ‪‬ﺎ ﻫﻲ ﺗﺄﰐ ﺑﻌﺪ “ﻻﻛﺎﺭﺕ ﺟﻮﻥ”‬

‫ﻭ”ﺍﳍﺠﺮﺓ” ﻭ”ﺍﻟﺪﺍﺭ” ﻭ”ﺍﻟﺰﻭﺍﺝ”‪ ..‬ﻳﺎ ﺳﻴﺪﻱ ﳌﺎﺫﺍ ﻛﻞ ﻫﺬﺍ ﺍﻹﺣﺮﺍﺝ؟‪.‬‬

‫ﻗﺮﻳﺒ‪‬ﺎ ﺳﺄﺻﺪﺭ ﻛﺘﺎﰊ ﺍﻻﻟﻜﺘﺮﻭﱐ ﺍﻷﻭﻝ ﺑﻌﻨﻮﺍﻥ ” ﻋﺎﻣﲔ ﺍﺛﻨﲔ ” ﲨﻌﺖ ﺧﻼﻟﻪ‬

‫ﺃﻓﻀﻞ ﻣﺎ ﻛﺘﺒﺘﻪ ‪-‬ﰲ ﻧﻈﺮﻱ‪ -‬ﰲ ﺍﳌﺪﻭﻧﺔ ﻃﻮﺍﻝ ﻋﺎﻣﲔ ﻣﻦ ﺍﻟﺘﺪﻭﻳﻦ ﺣﱴ ﺍﻵﻥ ﱂ‬

‫ﺃﺣﺪﺩ ﺗﺎﺭﻳﺦ ﻧﺸﺮﻩ ﺭﲟﺎ ﻗﺮﻳﺒ‪‬ﺎ‪ ..‬ﻗﺮﻳﺒ‪‬ﺎ ﺟﺪ‪‬ﺍ‪ ..‬ﻭﻻ ﺯﻟﺖ ﺃﲝﺚ ﻋﻦ ﻃﺮﻳﻘﺔ ﳌﻮﺍﺻﻠﺔ‬ ‫ﺩﺭﺍﺳﱵ ﰲ ﺍﺧﺘﺼﺎﺹ ﺍﻻﺗﺼﺎﻝ ﺍﻟﺒﺼﺮﻱ‪ ..‬ﻭﺭﲟﺎ ﺃﻗﻮﻝ ﺭﲟﺎ ﻫﻨﺎﻙ ﻋﻤﻞ ﺑﻴﲏ ﻭﺑﲔ‬

‫ﺃﺣﺪ ﺍﻟﻔﻨﺎﻧﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ﺍﳌﻘﺮﺑﲔ ﺇﱃ ﺍﻟﺸﺒﺎﺏ ﺍﳉﺰﺍﺋﺮﻱ ﺣﱴ ﺍﻵﻥ ﺍﳌﻮﺿﻮﻉ ﻏﲑ‬ ‫ﻣﺘﺄﻛﺪ ﻣﻨﻪ ﻷﻥ ﺍﻟﺘﻔﺎﺻﻴﻞ ﱂ ﺗﺼﻠﲏ ﺑﻌﺪ‪ ..‬ﺍﻟﺒﺎﻗﻲ ﻻ ﳛﻖ ﱄ ﺍﳊﺪﻳﺚ ﻋﻨﻪ‪ ..‬ﺃﻧﺖ‬

‫ﺗﻔﻬﻤﲏ ﺃﻛﻴﺪ‪.‬‬

‫ﺱ‪:10‬ﺷﻜﺮﺍ ﲪﻮﺩ ﻋﻠﻰ ﺇﺟﺎﺑﺎﺗﻚ ﻋﻦ ﺃﺳﺌﻠﺘﻨﺎ‪.‬‬ ‫ﺑﻞ ﺃﻧﺎ ﻣﻦ ﻳﺸﻜﺮﻙ ﻋﺰﻳﺰﻱ ﺟﻴﻼﻝ‪ ..‬ﻋﻠﻰ ﺍﻟﺪﻋﻢ ﻭﻋﻠﻰ ﺍﻟﺜﻘﺔ ﻭﺍﳌﺘﺎﺑﻌﺔ‬

‫ﺍﻟﺪﺍﺋﻤﺔ‪ ..‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ‬

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16

‫ﻋﺸﻮاﺋﻴﺎت‬

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18

‫ﻭﳌﺎﺋﺪﺓ ﺍﻟﻄﻌﺎﻡ ﺣﻈﻮﻅ!!‬ ‫ﺟﻠﺴﺖ ﻣﻊ ﺻﺪﻳﻖ ﱄ ‪,‬ﻛﺎﻥ ﻣﺜﻘﻔﺎ ﻭﺍﺳﻊ ﺍﻻﻃﻼﻉ ﻭﻳﻌﺸﻖ ﻣﻴﺪﺍﻥ ﺍﻟﺘﺤﻠﻴﻞ‬

‫ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻨﻘﺪﻳﺔ ﻟﻠﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﻠﺤﻔﺖ ‪‬ﺎ ﺑﻠﺪﺍﻧﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺻﺎﺭﺕ ﺗﺄﻥ ﻣﻦ ﻭﻃﺄ‪‬ﺎ ﺃﺟﺴﺎﺩﻧﺎ‪.‬‬

‫ﻻ ﺃﺩﺭﻱ ﻓﻴﻢ ﻛﻨﺎ ﻧﺘﺤﺪﺙ ﺑﺎﻟﻀﺒﻂ؟‪ ..‬ﲢﺪﺛﻨﺎ ﻋﻦ ﻋﺮﺳﻪ ﻭﻋﻦ ﺍﻷﻓﻜﺎﺭ‬

‫ﻭﺍﻟﺸﺒﺎﺏ‪.‬ﻭﻋﻦ ﺍﻷﻛﻞ‪..‬‬

‫ﻭﺍﻷﻛﻞ ﻳﺎ ﺳﺎﺩﺓ ﻣﺘﻌﺔ ﺃﻱ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻭﻣﻦ ﻳﻘﻮﻝ ﻋﻜﺲ ﺫﻟﻚ ﻓﻬﻮ ﺑﻌﺪ ﺇﺫﻧﻜﻢ‬

‫»ﲪﺎﺭ«‪.‬‬

‫ﻗﺎﻝ ﻭﻫﻮ ﻳﻀﻊ ﺳﺒﺎﺑﺘﻪ ﻋﻠﻰ ﺧﺪﻩ ﺩﻻﻟﺔ ﺍﶈﻴﻂ ﲞﻔﺎﻳﺎ ﺍﻷﻣﻮﺭ‪ :‬ﻫﻞ ﻟﻚ ﺃﻥ‬

‫ﺗﻔﺴﺮ ﱄ ﻛﻴﻒ ﻟﺮﺟﻞ ﺃﻥ ﻳﺰﻭﺝ ﺍﺑﻨﺘﻪ ﻷﻱ ﺷﺎﺏ ﻛﺎﻥ ﺃﻭ ﺣﱴ ﻳﺮﻓﻀﻪ ﻓﻘﻂ ﻣﻦ‬ ‫ﺧﻼﻝ ﺭﺑﻊ ﺳﺎﻋﺔ ﳚﺎﻟﺴﻪ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﺍﻟﻄﻌﺎﻡ؟‬

‫ﻗﻠﺖ‪ :‬ﻟﻌﻠﻪ ﺍﺳﺘﺄﻧﺴﻪ ﺃﻭ ﻭﺟﺪ ﻓﻴﻪ ﻣﺎ ﻳﺮﺿﻴﻪ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ؟‬

‫ﻗﺎﻝ‪ :‬ﻻ؛ ﻫﻞ ﺃﻧﺎ ﳎﻨﻮﻥ ﻷﻟﻘﻲ ﺑﺎﺑﻨﱵ ﺑﲔ ﻳﺪﻳﻪ ﻷﺟﻞ ﺷﻌﻮﺭ ﻻ ﺃﺩﺭﻱ ﻫﻞ ﻫﻮ‬

‫ﳊﻈﻲ ﺃﻡ ﻻ؟‬

‫ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺗﻔﺴﲑﻙ ﳍﺬﺍ؟‬

‫ﻗﺎﻝ ﻭﻫﻮ ﻳﺘﻜﺊ ﺑﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻲ‪ :‬ﻷﻥ ﺍﻷﺏ ﻗﺪ ﺧﱪ ﻣﻦ ﺍﳊﻴﺎﺓ ﻭﺍﻷﺷﺨﺎﺹ‬ ‫ﻣﺎ ﳚﻌﻠﻪ ﻳﺪﺭﺱ ﻃﺒﻴﻌﺔ ﺃﻱ ﺷﺎﺏ ﻛﺎﻥ‪ ..‬ﻟﻘﺪ ﻣﺮ ‪‬ﺬﻩ ﺍﳌﺮﺣﻠﺔ ‪ -‬ﻣﺮﺣﻠﺔ ﺍﻟﺸﺒﺎﺏ ‪-‬‬ ‫ﻭﻳﻌﺮﻓﻬﺎ ﻭﻟﻴﺲ ﰲ ﺣﺎﺟﺔ ﻷﻥ ﻳﻌﻴﺪ ﺩﺭﺍﺳﺘﻬﺎ‪.‬‬

‫ﺳﻜﺖ ﻷﻭﻝ ﺍﻷﻣﺮ ﻷﻥ ﺇﺟﺎﺑﺘﻪ ﻗﺪ ﺃﻗﻨﻌﺘﲏ ﻭﱂ ﺃﺟﺪ ﺑﺪﺍ ﻣﻦ ﺇﺻﺮﺍﺭﻱ ﻭﳘﻤﺖ‬

‫ﺑﺄﻥ ﺃﻋﻠﻖ ﻟﻮ ﻻ ﺃﻥ ﺍﺳﺘﺪﺭﻙ ﻓﻘﺎﻝ‪ :‬ﻭﺍﻷﻛﻞ ﺍﻟﺬﻱ ﻳﺘﻢ ﺧﻼﻝ ﺭﺑﻊ ﺳﺎﻋﺔ ﺗﻠﻚ ﻫﻮ‬ ‫ﺍﻟﻔﺮﺻﺔ ﺍﻟﺬﻫﺒﻴﺔ ﻟﻠﻮﺍﻟﺪ ﻛﻲ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺯﻭﺝ ﺍﺑﻨﺘﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪..‬‬

‫ﻗﻠﺖ ﰲ ﺩﻫﺸﺔ‪ :‬ﻭﻫﻞ ﺳﻴﺠﻠﺲ ﻳﺘﻔﺮﺝ ﻋﻠﻰ ﺍﻟﺸﺎﺏ ﻭﻫﻮ ﻳﺄﻛﻞ؟ ﺃﻡ ﺳﻴﺘﺮﻛﺎﻥ ﺍﻷﻛﻞ‬

‫ﻟﻴﺘﺤﺪﺛﺎ ﰲ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ؟‬

‫ﺻﻤﺖ ﳏﺪﺛﻲ ﻟﱪﻫﺔ ﰒ ﻗﺎﻝ ﻭﺍﺯﻧﺎ ﻛﻼﻣﻪ‪ :‬ﻫﻞ ﺗﻌﻠﻢ ﻫﻨﺎﻙ ﻣﻦ ﺍﳌﻮﺍﻗﻒ ﻣﺎ ﻻ‬

‫ﻳﺼﺢ ﺃﻭ ﺍﻷﺻﺢ ﻣﺎ ﻻ ﳛﻖ ﻟﻚ ﺃﻭ ﻷﻱ ﺷﺨﺺ ﻛﺎﻥ ﺃﻥ »ﳜﺠﻞ« ﻓﻴﻬﺎ‪ ..‬ﻭﻫﻞ ﺗﻌﻠﻢ ﺃﻥ‬ ‫ﺧﱪﺍﺀ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻋﺮﻛﻮﺍ ﺍﳊﻴﺎﺓ ﻭﻋﺮﻛﺘﻬﻢ ﲡﺪﻫﻢ ﻳﻘﻴﻤﻮﻥ ﻣﺂﺩﺏ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻮﻻﺋﻢ‬ ‫‪19‬‬

‫ﻓﻘﻂ ﻟﻴﺘﻌﺮﻓﻮﺍ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﻭﻋﻠﻰ ﻣﺴﺘﻮﺍﻫﻢ ﻭﻋﻠﻰ ﻃﺮﻳﻘﺘﻬﻢ ﰲ ﺍﻟﺘﻌﺎﻣﻞ‪.‬‬ ‫ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺪﺍ ﱄ ﺃﱐ ﻓﻬﻤﺖ ﻣﺎ ﻳﻌﻨﻴﻪ‪.‬‬

‫ﺇﻻ ﺍﻧﻪ ﺗﺎﺑﻊ‪ :‬ﺍﻷﻛﻞ ﻻ ﺧﺠﻞ ﻓﻴﻪ‪ ..‬ﺳﻨﺔ ﺍﳊﻴﺎﺓ ﻻ ﺧﺠﻞ ﻣﻨﻬﺎ ﺃﻭ ﻓﻴﻬﺎ‪ ..‬ﺃﻳﺔ‬

‫ﺳﻨﺔ ﻛﺎﻧﺖ‪ ..‬ﺗﺰﺍﻭﺝ‪ ..‬ﺃﻛﻞ‪ ..‬ﻋﻤﻞ‪ ..‬ﺇﻧﺘﺎﺝ‪ ..‬ﻭﻣﻨﻬﺎ ﻳﻌﺮﻑ ﺣﻘﺎ ﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﻳﻔﻬﻢ‬ ‫ﺳﻨﻦ ﺍﳊﻴﺎﺓ ﺃﻡ ﻻ‪ ..‬ﻓﺈﻥ ﻛﺎﻥ ﻳﻌﻠﻤﻬﺎ ﻓﻬﻮ ﺣﻘ ﹰﺎ ﺟﺪﻳﺮ ﺑﺄﺣﻘﻴﺘﻪ ﳍﺬﻩ ﺍﻟﻔﺘﺎﺓ ﻭﺇﻥ ﻛﺎﻥ‬

‫ﲑﺍ ﺣﱴ ﻳﺘﺤﺼﻞ ﻋﻠﻰ ﻣﺮﺍﺩﻩ‪ ..‬ﺇﻥ ﻓﻬﻢ ﺳﻨﺔ ﻣﺜﻞ‬ ‫ﻃﺎ ﻛﺒ ‪‬‬ ‫ﻻ ﻳﻔﻬﻤﻬﺎ ﻓﺴﻮﻑ ﻳﻘﻄﻊ ﺷﻮ ﹰ‬ ‫ﺳﻨﺔ ﺍﻟﻐﺬﺍﺀ ﺗﻠﻚ؛ ﻓﺤﺘﻤﺎ ﺳﻴﻔﻬﻢ ﺳﻨﺔ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﺘﺰﺍﻭﺝ ﻭﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻘﺪﺭ‬

‫ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ‪.‬‬

‫ﻻ ﻣﻜﺎﻥ ﻟﻠﺨﺠﻞ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﺍﻟﻄﻌﺎﻡ‪ ..‬ﻻ ﻣﻜﺎﻥ ﻟـ »ﺁﺳﻒ ﻛﻠﻮﺍ ﺃﻧﺘﻢ ﺑﺮﺍﺣﺘﻜﻢ« ﻻ‬

‫ﻣﻜﺎﻥ ﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺄﺳﻒ ﻭﺍﻟﺘﺤﺠﺞ ﺑﺎﻟﺸﺒﻊ ﺃﻭ ﺑﺎﳌﺮﺽ ﻓﻘﻂ ﻷﻧﻪ ﳜﺸﻰ ﻣﻦ ﺃﻥ ﺗﻘﻊ‬ ‫ﺣﺒﺔ ﺍﻟﺒﻄﺎﻃﺲ ﻣﻦ ﺷﻮﻛﺘﻪ ﻭﺗﻘﻊ ﻋﻠﻴﻬﺎ ﻋﲔ ﺍﻟﻮﺍﻟﺪ‪ ..‬ﻓﺘﻜﻮﻥ ﻭﺑﺎﻻ ﻋﻠﻴﻪ!‬

‫ﻫﻨﺎ ﺳﻴﺪﺭﻙ ﺍﻟﻮﺍﻟﺪ ﺑﺄﻥ ﺍﻟﺸﺎﺏ ﺳﻴﻤﻀﻰ ﻫﺎﺭﺑﺎ ﺣﺘﻤﺎ ﻣﻦ ﻛﻞ ﻣﺴﺆﻭﻟﻴﺎﺗﻪ ﺑﻨﻔﺲ‬

‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻫﺮﺏ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﺍﻟﻄﻌﺎﻡ‪ ..‬ﻭﻃﺒﻌﺎ ﺍﻹﺳﻔﺎﻑ ﰲ ﺍﻷﻛﻞ ﻭﻋﺪﻡ‬

‫ﺍﺣﺘﺮﺍﻡ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ ﺃﻳﻀﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﻘﻠﻴﺔ ﻓﺎﺳﺪﺓ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﻵﺧﺮﻳﻦ‪.‬‬

‫ﻣﻌﻠﻮﻣﺔ ﱂ ﺃﻛﻦ ﻷﺩﺭﻛﻬﺎ‪ ..‬ﺃﻭ ﺣﱴ ﻷﺗﻮﻗﻌﻬﺎ ﻭﺃﻳﻦ ﰲ ﺍﻟﻄﻌﺎﻡ ﰲ ﺍﻷﻛﻞ ﺃﻭ ﻋﻠﻰ‬

‫ﺭﺃﻱ ﺍﳌﺼﺮﻳﲔ »ﰲ ﺍﻷﻛﻞ ﺍﻟﻠﻲ ﺑﻨﻄﻔﺤﻮﺍ ﻛﻞ ﻳﻮﻡ«‪.‬‬

‫ﱂ ﺃﻓﻖ ﺳﻮﻯ ﻋﻠﻰ ﻛﻠﻤﺔ ﺧﺮﺟﺖ ﻣﻦ ﺷﻔﱵ »ﻓﻸﺩﻓﻦ ﻧﻔﺴﻲ ﺣﻴﺎ ﺇﺫﻥ؛ ﻷﱐ ﱂ‬

‫ﺃﻓﻬﻢ ﺳﻨﻦ ﺍﳊﻴﺎﺓ«‪.‬‬ ‫* * *‬

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‫ﻋـﺮﺑـﻴـﺔ‬ ‫ﺗﻘﻒ ﺃﻣﺎﻣﻚ ﰲ ﺍﶈﻞ ﺑﺸﻌﺮﻫﺎ ﺍﳌﺼﻄﺒﻎ ﺑﺄﻟﻮﺍﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻜﺌﻴﺒﺔ ﻛﻠﻬﺎ‪ ..‬ﺗﺘﻌﺎﱃ‬

‫ﻋﻦ ﺍﳉﻤﻊ ﻭﻛﺄ‪‬ﺎ ﺍﳌﻮﻧﺎﻟﻴﺰﺍ ﰲ ﻳﻮﻡ ﺯﻓﺎﻓﻬﺎ‪ ..‬ﺗﺴﺘﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻦ ﻧﻔﺴﻬﺎ‪ ..‬ﻣﺬﻫﻠﺔ ﻫﻲ‬ ‫ﰲ ﻛﻞ ﺷﻲﺀ‪ ..‬ﻣﻦ ﺍﳊﺬﺍﺀ ﺫﺍ ﺍﳉﻠﺪ ﺍﻟﻄﺒﻴﻌﻲ ﺇﱃ ﻣﻌﻄﻒ ﺍﻟﻔﺮﺍﺀ ﺍﻷﻧﻴﻖ‪ ..‬ﺇﱃ‬ ‫ﺍﻟﻌﺪﺳﺎﺕ ﺍﻟﻼﺻﻘﺔ ﺍﻟﺰﻳﺘﻮﻧﻴﺔ ﺍﻟﻠﻮﻥ‪.‬‬

‫ﻫﻨﺎﻙ ﺭﺟﻞ ﻣﻦ ﺍﻟﻮﻗﺎﺭ ﺗﺒﺴﻢ ﻟﻠﻨﺴﻴﻢ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﱵ ﺗﻘﻒ ﲜﺎﻧﺒﻪ‪ ..‬ﺗﻄﻠﻌﺖ‬

‫ﺇﻟﻴﻪ‪ ..‬ﻭﻗﺎﻟﺖ ﺑﺄ‪‬ﺎ ﲢﺐ ﻗﺮﺍﺀﺓ ﳎﻼﺕ ﺑﻌﻴﻨﻬﺎ ﻣﻦ ﺍ‪‬ﻼﺕ ﺍﳌﻮﺿﻮﻋﺔ ﺻﺪﻓﺔ‬

‫ﺃﻣﺎﻣﻬﺎ ﰲ ﳏﻞ ﺍﻟﺒﻘﺎﻟﺔ!‬

‫ﻭﺳﺘﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻬﺎ ﺑﺄ‪‬ﺎ ﺧﺮﳚﺔ ﻣﻌﻬﺪ ﻟﻠﻐﺎﺕ‪ ..‬ﻭﺃ‪‬ﺎ ﻣﺘﺮﲨﺔ ﻣﻦ ﺍﻟﻨﻮﻉ‬

‫ﺍﻟﺮﻓﻴﻊ‪ ..‬ﻭﺗﺴﺘﻤﺘﻊ ﺑﺎﻟﻌﺮﻭﺽ ﺍﳌﺴﺮﺣﻴﺔ ﺍﻟﺮﻭﺳﻴﺔ‪ ..‬ﺗﻘﺮ ﻭﺗﺼﺮ ﺑﺄ‪‬ﺎ ﻣﻦ ﻗﺮﺍﺀ‬ ‫ﺍ‪‬ﻼﺕ‪.‬‬

‫»ﻟﻸﺳﻒ؛ ﺁﺳﻔﺔ ﻣﺘﺄﺳﻔﺔ ﻻ ﺃﻗﺮﺍﺀ ﺍ‪‬ﻼﺕ ﺍﻟﻌﺮﺑﻴﺔ«‪ ..‬ﻭﺭﻣﺖ ﺑﺎ‪‬ﻼﺕ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻓﻮﻕ ﻣﻴﺰﺍﻥ ﺍﳋﻀﺮ‪..‬‬

‫ﻭﺍﺧﺘﻄﻔﺖ ﺍ‪‬ﻼﺕ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻛﺮﺍﻗﺼﺔ ﺑﺎﻟﻴﻪ ﺗﻘﺘﻄﻒ ﺍﻟﻮﺭﺩ ﻣﻦ ﺣﺪﻳﻘﺔ ﻏﻨﺎﺀ‪..‬‬

‫ﻭﺃﻃﻠﻘﺖ ﺑﺴﻤﺔ ﰒ ﺿﺤﻜﺔ‪ ..‬ﰒ ﺗﻨﺎﻗﻠﺖ ﺍﻟﻌﺒﺚ ﺑﺎ‪‬ﻼﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ..‬ﻭﻗﺎﻟﺖ‪ :‬ﻣﺎ‬ ‫ﻫﺬﺍ؟ ﻫﻪ؟‪.‬‬

‫ﻭﻻ ﺯﺍﻟﺖ ﺗﺼﺮ ﻭﺗﻘﺮ ﻭﺗﻘﻮﻝ‪ :‬ﻻ ﺃﻗﺮﺃ ﺳﻮﻯ ﺑﺎﻟﻔﺮﻧﺴﻴﺔ‪ ..‬ﻻ ﺃﺣﺐ ﺍﻟﻌﺮﺑﻴﺔ‪..‬‬

‫ﻋﻔﻮ ﹰﺍ‪ ..‬ﺃﻛﺮﻩ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫* * *‬

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‫ﺍﺗـﺼـﻞ ﺑـﻨـﺎ‬ ‫ﺣﺎﻟﻴﺎ ﻋﻠﻰ ﻗﻨﺎﺓ ﺗﻔﺎﻫﺔ ﺍﻟﻔﻀﺎﺋﻴﺔ ﳝﻜﻨﻚ ﺃﻥ ﺗﺮﺑﺢ ﻣﻌﻨﺎ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ ﻭ ﻻ ﺗﺘﺮﺩ‪ ..‬ﺍﳋﲑ ﻛﺒﲑ ﻭﺳﻴﻌﻢ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻔﻘﲑ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ ﺍﻵﻥ ﻋﻠﻰ ﺍﻟﺮﻗﻢ ‪ 777‬ﻭﻻ ﺗﺘﺄﺧﺮ ﻓﺴﻮﻑ ﺗﻜﺴﺐ ﻛﺜﲑﺍﹰ‪ ،‬ﺑﺮﻧﺎﻣﺞ ﺍﺭﺑﺢ‬ ‫ﻣﻊ ﺭﻣﻀﺎﻥ‪ ..‬ﺑﺮﻧﺎﳎﻨﺎ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺷﺮﻛﺔ »ﺍﻟﺮﺑﺎ ﻟﺘﺤﺮﱘ ﺍﳊﻼﻝ ﻭ ﲢﻠﻴﻞ‬

‫ﺍﳊﺮﺍﻡ«‪ ،‬ﺍﺭﺑﺢ ﻣﻌﻨﺎ‪ ..‬ﻓﺄﻛﻴﺪ ﺳﺘﻔﻮﺯ ﲟﻘﻌﺪ ﰲ ﺟﻬﻨﻢ ﻭﻟﻚ ﺳﻮﻳﺖ ﲜﺎﻧﺐ ﺇﺑﻠﻴﺲ ﻟﻮ‬

‫ﺷﺌﺖ ﺍﳌﻬﻢ »ﺍﺗﺼﻞ ﺑﻨﺎ«‪ ..‬ﻓﺸﺮﻛﺎﺕ ﺍﳍﺎﺗﻒ ﺗﻨﺘﻈﺮ ﺍﺗﺼﺎﻟﻚ ﺑﻔﺎﺭﻍ ﺍﻟﺼﱪ‪ ..‬ﺍﺩﻓﻊ ﺩﻡ‬

‫ﻗﻠﺒﻚ ﻭﺳﻮﻑ ﺗﺮﺑﺢ ﻋﺒﺎﺭﺓ ﺍﻹﺟﺎﺑﺔ »ﻏﲑ ﺻﺤﻴﺤﺔ«‪ ..‬ﻭﺑﻌﺪﻫﺎ ﻻ ﻳﻬﻤﻨﺎ ﻣﻦ ﺃﻣﺮﻙ‬ ‫ﺷﻲﺀ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ ﻭﺃﺟﺐ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ‪ :‬ﻣﻦ ﻣﺜﻞ ﺩﻭﺭ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ﰲ‬

‫ﻓﻴﻠﻢ ‪» :‬ﺍﻟﻜﻞ ﻋﺎﻭﺯ ﻳﺘﺠﻮﺯ«‪ ..‬ﻫﻞ ﻫﻮ ﻣﺸﻴﻮ؟‪ ..‬ﺃﻡ ﺑﻴﺴﻮ؟‪ ..‬ﺃﻡ ﻳﻮﺭﻱ ﻣﺮﻗﺪﻱ؟‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ ﺍﻵﻥ ﻓﱪﻧﺎﳎﻨﺎ ﺛﻘﺎﰲ ﺩﻳﲏ ﻳﺪﻓﻌﻚ ﳌﻌﺮﻓﺔ ﺃﻣﻮﺭ ﺩﻳﻨﻚ ﺑﺄﺳﻠﻮﺏ‬

‫ﺗﺮﻓﻴﻬﻲ ﳑﺘﻊ‪ ..‬ﺍﺗﺼﻞ ﺑﻨﺎ ﻭﺳﺘﺮﺑﺢ ﺃﺣﺪﺙ ﻧﻐﻤﺎﺕ ﺍﳌﻮﺑﺎﻳﻞ‪ ..‬ﻻ ﺗﻨﺴﻰ‪ ..‬ﺑﺮﻧﺎﳎﻨﺎ‬

‫ﺗﺘﺨﻠﻠﻪ ﻣﺪﺍﺋﺢ ﻭﺃﻧﺎﺷﻴﺪ ﺩﻳﻨﻴﺔ ﻣﻨﻬﺎ‪» :‬ﻣﻨﻚ ﷲ« ﻟﺼﺎﻓﻴﻨﺎﺯ‪» ..‬ﻳﺎ ﺭﺏ ﳜﺪﻙ« ﻟﺮﺍﻣﻲ‬

‫ﻳﻮﺳﻒ‪» ..‬ﺍﻟﻌﺎﱂ ﺍﷲ« ﻟﻌﻤﺮﻭ ﺩﻳﺎﺏ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ‪ ..‬ﻭﺃﺩﻋﻢ ﻣﺸﺮﻭﻋﻨﺎ ﺍﳋﲑﻱ ﻟﺘﻤﻮﻳﻞ ﺟﻴﺶ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻷﻣﺮﻳﻜﻲ ﰲ‬

‫ﺍﻟﻌﺮﺍﻕ ﻭﻟﻮ ﺃﻧﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺩﻋﻤﻚ‪ ..‬ﺍﺗﺼﻞ ﺑﻨﺎ ﻭﲢﺪﺙ ﻣﻊ ﻣﺬﻳﻌﺘﻨﺎ ﺍﻟﺸﻘﺮﺍﺀ‬ ‫ﺍﻟﻔﺎﺗﻨﺔ ﺍﻟﻨﺼﻒ ﻋﺎﺭﻳﺔ ﻭﻫﻨﺊ ﺍﻷﻣﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺘﺤﺮﻳﺮ ﺍﻟﻘﺪﺱ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ ﻭﲢﺪﺙ ﻭﺃﺭﺳﻞ ‪ sms‬ﳌﻦ ﺗﺸﺎﺀ ﻭﳌﻦ ﲢﺐ ﻓﻨﺤﻦ ﻫﻨﺎ ﻧﺪﻋﻢ ﺣﺮﻳﺔ‬

‫ﺍﻟﺘﻌﺒﲑ‪ ..‬ﺑﺮﻧﺎﳎﻨﺎ ﻻ ﻳﻘﻴﻢ ﻭﺯﻧﺎ ﳊﺮﻣﺔ ﺍﻟﺒﻴﻮﺕ ﻭﻳﺴﺎﻋﺪﻙ ﻋﻠﻰ ﺍﻟﻔﻀﻔﻀﺔ‬

‫ﻭﺍﻟﺸﺘﻢ ﻋﻠﻰ ﺍﳌﺒﺎﺷﺮ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ ﰲ ﺭﻣﻀﺎﻥ ﻓﻠﺪﻳﻨﺎ ﻋﻘﺪ ﺭﺑﻮﻱ ﻣﻊ »ﺷﺮﻛﺔ ﺍﺗﺼﺎﻻﺕ ﺍﳌﺎﺟﻨﺔ« ﻭﳛﺘﺎﺝ‬

‫ﺇﱃ ﺩﻋﻤﻚ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ ﻭﺻﻮﺕ ﻟﻨﺠﻮﻡ »ﺳﺘﺎﺭ ﻛﻘﺪﻣﻲ«‪ ..‬ﺻﻮﺕ )ﻟﺴﻮﺯﻱ( ﻓﻘﺪ ﺗﻌﺒﺖ ﻃﻮﺍﻝ‬

‫ﺍﻟﻴﻮﻡ ﻭﻫﻲ ﺻﺎﺋﻤﺔ ﻓﻘﺪ ﻗﺘﻠﺖ ﻧﻔﺴﻬﺎ ﰲ ﺩﺭﻭﺱ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﺮﻗﺺ ﻭﻫﺰ ﺍﻟﻮﺳﻂ‬ ‫‪22‬‬

‫ﻭﲢﺘﺎﺝ ﺇﱃ ﺩﻋﻤﻚ ﻭﺗﻮﺍﺻﻠﻚ ﻭﺃﻧﺖ ﺻﺎﺋﻢ ﺗﺒﻐﻲ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﻓﻼ ﺗﺒﺨﻞ ﻋﻠﻴﻬﺎ‬ ‫ﻭﻫﻲ ﺗﻨﺎﻡ ﰲ ﺣﻀﻦ ﺭﻓﻴﻘﻬﺎ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ‪ ..‬ﻭﺣﺎﻧﺪﻋﻴﻠﻚ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ‪ ..‬ﻭﺳﻨﺤﺞ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﰲ ﻣﻜﺎﻧﻚ‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ‪ ..‬ﻭﺳﻨﺼﻮﻡ ﺭﻣﻀﺎﻥ ﻋﻨﻚ‪..‬‬ ‫ﺍﳌﻬﻢ »ﺍﺗﺼﻞ ﺑﻨﺎ«‪..‬‬

‫ﺍﺗﺼﻞ ﺑﻨﺎ‪ ..‬ﻭﻳﺎ ﺭﺏ ﻳﺎﺧﺪﻙ‪..‬‬ ‫ﺍﳌﻬﻢ‪ ..‬ﺃﻥ ﺗﺒﻴﻊ ﺿﻤﲑﻙ‪..‬‬ ‫* * *‬

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‫ﺣﱴ ﺍﻟﺼﻐﺎﺭ ﻣﻠﻮﺍ ﺍﳊﻴﺎﺓ؟‬ ‫ﻣﻨﺬ ﺳﻨﻮﺍﺕ ﻛﺎﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻷﻛﱪ ﻣﲏ ﺳﻨ ﹰﺎ ﻳﺒﺸﺮﻭﻧﲏ ﺑﺎﳍﻤﻮﻡ ﻭﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ‬

‫ﺳﺘﺘﻜﺎﻟﺐ ﻋﻠﻲ ﻭﺳﺘﺰﺩﺍﺩ ﻣﻊ ﺍﻟﻮﻗﺖ ﻭﻣﻊ ﻛﻞ ﺳﻨﺔ ﺃﻛﱪ ﻓﻴﻬﺎ‪ ..‬ﻭﺣﻴﻨﻬﺎ ﺑﺎﻟﻔﻌﻞ ﻛﻨﺖ‬

‫ﻣﺘﺄﻛﺪ ﹰﺍ ﻣﻦ ﻫﺬﺍ ﲝﻜﻢ ﻣﺎ ﺃﺭﺍﻩ ﺑﺎﺩﻳ ﹰﺎ ﰲ ﻭﺟﻪ ﺃﺧﻮﻳﺎ ﺍﻷﻛﱪ ﻣﲏ ﺳﻨ ﹰﺎ‪ ..‬ﻭﳍﺬﺍ ﻛﻨﺖ‬ ‫ﺩﻭﻣ ﹰﺎ ﺃﺣﺎﻭﻝ ﺃﻥ ﺃﺳﺘﻤﺘﻊ ﺑﻜﻞ ﳊﻈﺔ ﻭﻃﺒﻌ ﹰﺎ ﱂ ﺃﺳﺘﻤﺘﻊ ﺇﻻ ﺑﺎﻟﻘﻠﻴﻞ ﻷﻥ ﻧﻈﺎﻡ‬

‫ﺍﻟﺪﺭﺍﺳﺔ ﱂ ﻳﺘﺮﻙ ﻟﻨﺎ ﺷﻴﺌﺎ ﺃﻭ ﻭﻗﺘ ًﹰﺎ ﻟﻨﺤﻘﻖ ﺃﺣﻼﻣﻨﺎ ﺍﻟﺼﻐﲑﺓ ﻋﻠﻰ ﺣﺴﺐ ﺃﻋﻤﺎﺭﻧﺎ‬

‫ﺍﻟﺼﻐﲑﺓ‪.‬‬

‫ﻭﺑﺎﻟﻔﻌﻞ ﺣﺪﺙ ﻣﺎ ﻗﺎﻟﻪ ﺍﻵﺧﺮﻭﻥ‪ ..‬ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ‪ 25‬ﺳﻨﺔ‪ ..‬ﻻ ﺯﻟﺖ ﻣﻊ‬

‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﻛﺮﻫﺘﻬﺎ ﻓﻘﻂ ﻷﺟﻞ ﺳﻮﺍﺩ ﻋﻴﻮﻥ »ﺍﻟﺪﺑﻠﻮﻡ« ﻭﻻ ﺯﻟﺖ »ﻛﺎﺑﺸ ﹰﺎ« ﺑﻜﻞ‬ ‫ﺟﻮﺍﺭﺣﻲ‪ ..‬ﺑﺪﺃﺕ ﺍﳍﻤﻮﻡ ﺗﻄﺎﺭﺩﱐ ﺃﻳﻨﻤﺎ ﺣﻠﻠﺖ‪ ..‬ﺑﺪﺃﺕ ﻣﺜﻠﻬﻢ ﺃﻓﻜﺮ ﻓﻴﻤﺎ ﺳﻴﺆﻭﻝ‬

‫ﺇﻟﻴﻪ ﺣﺎﱄ ﰲ ﺍﳌﺴﺘﻘﺒﻞ؛ ﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ﻓﺘﺮﺓ ﺍﻟﻌﺸﺮﻳﻨﺎﺕ ﻫﻲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ ﻟﻜﻞ‬

‫ﻭﺍﺣﺪ ﻓﻴﻨﺎ‪ ..‬ﻭﺇﻥ ﻣﺮﺕ ﻭﱂ ﻳﻀﻤﻦ ﻓﻴﻬﺎ ﺍﳌﺴﺘﻘﺒﻞ‪ ..‬ﻓﻌﻠﻴﻨﺎ ﺑﺎﻟﺮﻗﺺ ﻭﺍﻟﺘﺰﻣﲑ‪..‬‬

‫ﻭﻫﺎﻫﻲ ‪ 25‬ﺳﻨﺔ‪.‬‬

‫ﺑﺪﺃﺕ ﻣﺸﺎﻛﻞ ﺧﺎﺭﺟﻴﺔ ﻭﺩﺍﺧﻠﻴﺔ ﺗﺘﻜﺮﺭ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻟﺘﻨﻐﺺ ﻋﻠﻴﻚ ﺭﰎ ﺣﻴﺎﺗﻚ‪..‬‬

‫ﺑﺪﺃ ﺍﻟﻮﺍﻟﺪ ﻳﻨﻈﺮ ﺇﻟﻴﻚ ﻣﻨﻈﺮ ﺍﻟﻮﻟﺪ ﺍﳌﺴﺘﻬﺘﺮ ﺍﻟﺬﻱ ﱂ ﳚﺪ ﻣﺎ ﻳﻔﻌﻠﻪ ﺳﻮﻯ ﺩﺭﺍﺳﺔ‬ ‫ﺍﻟﻔﻦ ﺍﻟﺬﻱ ﻻ ﻳﺴﻤﻦ ﻭﻻ ﻳﻐﲏ‪ ..‬ﻳﻨﻈﺮ ﺇﻟﻴﻚ ﻋﻠﻰ ﺃﻧﻚ ﺍﻟﻮﻟﺪ ﺍﻟﺬﻱ ﻧﻜﺮ ﲨﻴﻞ ﻣﻦ‬

‫ﺭﺑﺎﻩ ﻭﺭﻋﺎﻩ ﻭﻳﻨﺘﻈﺮ ﻣﻨﻚ ﺃﻥ ﺗﺴﺪﺩ ﻗﺮﻭﺿﻚ ﺍﻟﻘﺪﳝﺔ ﻣﻦ ﺃﻟﺒﺴﺔ ﻭﻃﻌﺎﻡ ﻭﻣﺄﻭﻯ‪..‬‬

‫ﻭﺃﻧﺖ ﻻ ﲤﻠﻚ ﺷﻴﺌ ﹰﺎ ﻭﻻ ﺣﻮﻝ ﻟﻚ ﻭﻻ ﻗﻮﺓ‪.‬‬

‫ﻣﺸﺎﻛﻞ ﻋﺎﳌﻴﺔ ﲢﻴﻂ ﻣﻦ ﺣﻮﻟﻚ ﻓﻠﺴﻄﲔ ﺍﻟﻌﺮﺍﻕ ﺳﻮﺭﻳﺎ ﺑﻼﺩﻙ ﻣﻨﻬﻜﺔ ﳏﻄﻤﺔ‬

‫ﻓﺴﺎﺩ ﺭﻫﻴﺐ‪.‬‬

‫ﺗﺪﻟﻒ ﺍﳌﺴﺠﺪ ﻟﺘﺠﺪ ﺃﻧﻚ ﺃﺣﺪ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻘﻼﺋﻞ ﺍﳌﻮﺟﻮﺩﻭﻥ‪ ..‬ﻣﻊ ﻋﺪﺩ ﺭﻫﻴﺐ ﻣﻦ‬

‫ﺍﻟﺸﻴﻮﺥ‪ ..‬ﺗﺴﺘﻤﻊ ﳋﻄﺒﺔ )ﻧﺺ ﻛﻢ( ﺑﺼﻴﺎﺡ ﺇﻣﺎﻣﻬﺎ ﻓﻴﻘﺸﻌﺮ ﺑﺪﻧﻚ ﻭﺗﺒﺪﻭ ﺍﳊﻴﺎﺓ‬

‫ﺳﻮﺩﺍﺀ ﰲ ﻧﻈﺮﻙ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻻ ﺃﻧﺖ ﻓﻌﻠﺖ ﺷﻴﺌ ﹰﺎ ﰲ ﺩﻧﻴﺎﻙ ﻭﻻ ﺧﺒﺌﺖ ﺷﻴﺌ ﹰﺎ‬

‫ﻷﺧﺮﺍﻙ‪ ..‬ﻻ ﺃﺣﺪ ﻳﻔﻬﻤﻚ‪ ..‬ﻭﺗﻈﻦ ﻧﻔﺴﻚ ﻏﺮﻳﺒ ﹰﺎ ﰲ ﺑﻼﺩﻙ ﰲ ﺑﻴﺘﻚ ﰲ ﻣﺴﺠﺪﻙ‪.‬‬ ‫ﻫﺬﺍ ﺷﻲﺀ ﻗﻠﻴﻞ ﳑﺎ ﳚﻌﻠﲏ ﺃﻛﺘﺌﺐ ﻭﺗﺘﺪﻫﻮﺭ ﺣﺎﻟﱵ ﺍﻟﻨﻔﺴﻴﺔ‪ ..‬ﻭﻟﻜﻦ ﺑﺎﻟﺮﻏﻢ‬

‫ﻣﻦ ﻫﺬﺍ ﺃﻋﻠﻢ ﺑﺄﻥ ﺃﺣﻠﻚ ﳊﻈﺎﺕ ﺍﻟﺸﺪﺓ ﺗﻜﻮﻥ ﰲ ﺁﺧﺮﻫﺎ‪ ..‬ﻻ ﺷﻲﺀ ﻳﺴﺘﻤﺮ ﻋﻠﻰ‬ ‫‪24‬‬

‫ﺣﺎﻟﻪ ﺃﺑﺪ ﹰﺍ ﻣﻬﻤﺎ ﺣﺪﺙ ﺍﻟﻔﺠﺮ ﻗﺎﺩﻡ ﺃﻛﻴﺪ ﻭﺇﻥ ﻃﺎﻝ‪ ..‬ﻫﺬﻩ ﻗﺎﻋﺪﺓ ﺃﺣﺎﻭﻝ ﻋﺒﺜﹰﺎ ﺇﻗﻨﺎﻉ‬ ‫ﻧﻔﺴﻲ ‪‬ﺎ ﻭﺃﻥ ﺃﻣﺸﻲ ‪‬ﺎ ﺭﻏﻢ ﻓﺘﺮﺍﺕ ﺍﻻﻛﺘﺌﺎﺏ ﺗﻠﻚ‪..‬‬

‫ﻭﻟﻜﻦ ﻳﺒﺪﻭ ﺃﱐ ﻟﺴﺖ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ ﺍﻟﻘﻨﻮﻁ‪ ..‬ﺧﻼﻝ ﺍﻟﻌﺎﻣﲔ ﺍﳌﺎﺿﻴﲔ‬

‫ﺑﺪﺃﺕ ﺃﺷﺎﻫﺪ ﻇﺎﻫﺮﺓ ﻏﺮﻳﺒﺔ ﻣﻦ ﻧﻮﻋﻬﺎ‪.‬‬

‫ﺃﻃﻔﺎﻝ ﻣﻬﻤﻮﻣﻮﻥ‪ ..‬ﺻﺪﻕ ﺃﻭ ﻻ ﺗﺼﺪﻕ؛ ﺍﻧﺪﻫﺸﺖ ﳍﻢ ﺑﺎﻟﻔﻌﻞ‪ ..‬ﻣﺘﻜﺆﻭﻥ ﻋﻠﻰ‬

‫ﺍﳉﺪﺭﺍﻥ ﻳﺪﺧﻨﻮﻥ ﺍﻟﺴﺠﺎﺋﺮ ﻭﺑﻌﻀﻬﻢ ﺍﺣﺘﺮﻑ ﺍﳌﺨﺪﺭﺍﺕ‪ ..‬ﺃﻃﻔﺎﻝ ﻋﻤﺎﺭﺗﻨﺎ ‪ 13‬ﺃﻭ ‪15‬‬ ‫ﺳﻨﺔ ﻓﻘﻂ‪ ..‬ﻭﻋﻨﺪﻣﺎ ﺃﲢﺪﺙ ﺇﻟﻴﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺑﻠﻬﺠﺔ ﻣﻦ ﻋﺮﻙ ﺍﳊﻴﺎﺓ ﻋﺮﻛﺘﻪ »ﻟﻘﺪ‬

‫ﻣﻠﻠﺖ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﻣﻠﻠﺖ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻻ ﺷﻲﺀ ﻳﻨﻔﻊ«‪.‬‬

‫ﻣﺎﺫﺍ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﺼﻐﲑ؟‪ ..‬ﻣﻦ ﺃﻳﻦ ﻟﻪ ‪‬ﺬﺍ ﺍﻟﺘﻔﻜﲑ؟‪ ..‬ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﰲ ﺳﻨﻪ‬

‫ﻼ‬ ‫ﲰﻌﺖ ﺷﻴﺌﺎ ﻣﻦ ﺍﳌﻠﻞ ﻟﺪﻯ ﺍﻟﻜﺒﺎﺭ‪ ..‬ﻭﻟﻜﲏ ﻛﻨﺖ ﺳﻌﻴﺪ ﹰﺍ ﻭﺃﺣﻠﻢ ﻭﱂ ﺃﻓﻜﺮ ﻗﺒ ﹰ‬ ‫ﺑﺎﳊﻴﺎﺓ ﻭﻻ ﺑﺎﳌﺴﺆﻭﻟﻴﺎﺕ‪ ..‬ﰒ ﻟﻦ ﻳﻘﺪﺭ ﺩﻣﺎﻏﻲ ﻗﻂ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ‪‬ﺬﻩ ﺍﻷﻣﻮﺭ‪.‬‬

‫ﻼ ﻣﻨﻪ ﻭﺗﺄﻛﺪﺕ ﻣﻨﻪ ﻋﻨﺪﻣﺎ ﻻﺣﻈﺖ‬ ‫ﻃﻔﻞ ﺻﻐﲑ ﻭﻣﻞ ﺍﳊﻴﺎﺓ‪ ..‬ﻫﺬﺍ ﻟﻴﺲ ﲤﺜﻴ ﹰ‬

‫ﺍﻷﻣﺮ ﺑﺎﺩﻳ ﹰﺎ ﻟﺪﻯ ﻋﺪﺩ ﻏﲑ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺼﻐﺎﺭ‪.‬‬

‫ﺻﺎﺭﻭﺍ ﻳﻨﻈﺮﻭﻥ ﺑﺒﻼﻫﺔ ﻣﺘﺸﺎﺋﻤﲔ ﺃﺳﺘﻄﻴﻊ ﺍﳉﺰﻡ ﺑﺄ‪‬ﻢ ﳝﺜﻠﻮﻥ ‪ 50‬ﰲ ﺍﳌﺎﺋﺔ‬

‫ﻣﻦ ﺃﻃﻔﺎﻝ ﻋﻤﺎﺭﺗﻨﺎ ﻭﺣﺎﺭﺗﻨﺎ ﻛﻜﻞ‪ ..‬ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﳉﻨﺲ ﻭﱂ ﻳﺒﻠﻐﻮﺍ ﺍﳊﻠﻢ ﺑﻌﺪ‪..‬‬ ‫ﺗﺼﻮﺭﻭﺍ! ‪ ..‬ﰲ ﺍﶈﻞ ﺍﻟﺬﻱ ﺃﻋﻤﻞ ﺑﻪ ‪ -‬ﻣﻘﻬﻰ ﺍﻧﺘﺮﻧﺖ ‪-‬ﻳﺄﺗﻴﲏ ﺑﻨﺎﺕ ﻭﺃﻭﻻﺩ ﺃﻋﻤﺎﻫﻢ‬ ‫ﺗﺘﺮﻭﺍﺡ ﺑﲔ ﺍﻟـ ‪ 15‬ﻭ ﺍﻟـ ‪ 16‬ﺳﻨﺔ ﻭﻛﺄﻧﻪ ﳚﺎﻟﺲ ﺯﻭﺟﺘﻪ ﻭﻟﻴﺲ ﺣﱴ ﺻﺪﻳﻘﺘﻪ ﺃﻭ‬

‫ﺧﻄﻴﺒﺘﻪ ﺇﻥ ﺗﺼﻮﺭﻧﺎ ﻫﺬﺍ‪ ..‬ﻭﺃﺿﻄﺮ ﺩﻭﻣ ﹰﺎ ﺇﱃ ﻃﺮﺩﻫﻢ ﻛﻤﺎ ﺃﻓﻌﻞ ﻣﻊ ﺍﻟﻜﺒﺎﺭ ﺑﻌﺪ ﺃﻥ‬

‫ﺃﺗﺸﺎﺟﺮ ﻣﻌﻬﻢ ﻭﺍﻟﺼﻐﲑ ﻳﻨﺎﻓﺴﲏ ﺍﻟﺮﺩﻭﺩ ﻭﻛﺄﻧﻪ ﻻ ﻳﻘﺒﻞ ﺍﻹﻫﺎﻧﺔ ﺃﻣﺎﻡ ﺻﺪﻳﻘﺘﻪ‬ ‫ﺍﳌﻔﻌﻮﺻﺔ ﻣﻦ ﺗﻜﺸﺮ ﻭﺗﻌﺪﻭ ﻋﻠﻰ ﺑﺒﻼﺀ ﻗﺮﻳﺐ‪.‬‬

‫ﺃﺟﻬﺰﺓ ﺍﻟـ ‪ Flash Disk‬ﻭﺍﻟـ ‪ MP4‬ﲤﻸ ﺭﻗﺎ‪‬ﻢ ﻳﺴﺘﻤﻌﻮﻥ ﺇﱃ ﺍﻷﻏﺎﱐ ﺑﻨﻬﻢ‬

‫ﻣﺜﲑ ﻟﻠﻐﺮﺍﺑﺔ‪ ..‬ﺩﻭﻣ ﹰﺎ ﻣﺘﺬﻣﺮﻭﻥ‪.‬‬

‫ﻫﻞ ﻫﺆﻻﺀ ﺃﻃﻔﺎﻝ ﺻﻐﺎﺭ ﺃﻡ ﻛﻬﻮﻝ ﺻﻐﺎﺭ؟‪ ..‬ﺣﻘ ﹰﺎ ﱂ ﺃﻓﻬﻢ ﺷﻴﺌ ﹰﺎ‪.‬‬

‫ﻟﻐﺮﺍﺑﺔ ﻣﺎ ﺭﺃﻳﺘﻪ‪ ..‬ﻓﻜﺮﺕ ﰲ ﻣﺮﺍﺳﻠﺔ ﻛﻞ ﺩﺍﺭ ﻧﺸﺮ ﻣﻬﺘﻤﺔ ﺑﺎﳌﻌﺎﺟﻢ ﻭﺍﻟﻘﻮﺍﻣﻴﺲ‬ ‫ﺳﺄﻃﺎﻟﺒﻬﻢ ﺑﺄﻥ ﳛﺬﻓﻮﺍ ﻛﻠﻤﺔ »ﺑﺮﺍﺀﺓ« ﺣﺎﻟﻴ ﹰﺎ ﻣﻦ ﻣﻄﺒﻮﻋﺎ‪‬ﻢ ﺇﱃ ﺃﺟﻞ ﻏﲑ ﻣﺴﻤﻰ‪..‬‬

‫ﻓﺎﻟﱪﺍﺀﺓ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻨﺪﻧﺎ ﺣﺎﻟﻴ‪‬ﺎ ﻣﺸﻮﻫﺔ ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﻟﻴﺴﺖ ﺑﺮﺍﺀﺓ‪.‬‬

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‫ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻜﺜﲑ ﻣﻨﺎ ﻋﻨﺪ ﻣﺸﺎﻫﺪﺓ ﺍﻷﺧﺒﺎﺭ‬ ‫ﺍﳉﻠﺴﺔ ﻭﺍﺣﺪﺓ ﺍﻟﺴﻴﻘﺎﻥ ﻣﺘﻘﺎﻃﻌﺔ‪ ..‬ﻭﺟﻬﺎﺯ ﺍﻟﺘﺤﻜﻢ ﻣﺴﺘﺮﺥ ﰲ ﻳﺪﻱ‪ ..‬ﻛﻮﺏ‬

‫ﺍﻟﺸﺎﻱ ﻳﻘﺎﺑﻠﲏ ﻓﻮﻕ ﺍﻟﻄﺎﻭﻟﺔ‪ ..‬ﻗﻠﺒﺖ ﺣﻮﺍﱄ ﺍﻟﺘﺮﻳﻠﻴﻮﻥ ﻗﻨﺎﺓ ﺃﺟﻨﺒﻴﺔ ﻭﻋﺮﺑﻴﺔ‪..‬‬

‫ﻭﱂ ﺃﻗﺘﻨﻊ ﺑﺄﻳﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‪ ..‬ﻗﺮﺭﺕ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻷﺧﺒﺎﺭ ﻷﱐ ﺑﺴﺎﻃﺔ ﻭﺍﻗﻌﻲ ‪-‬ﺃﻭ‬ ‫ﺃﺗﺼﻮﺭ ﻫﺬﺍ‪..-‬‬

‫ﺣﺴﻦ ﻣﺎﺫﺍ ﻟﺪﻳﻨﺎ ﻫﻨﺎ؛ ﻣﺬﻳﻌﺔ ﺣﺴﻨﺎﺀ ﻭﻣﺬﻳﻊ ﻭﺳﻴﻢ ﻭﺃﻧﻴﻖ‪ ..‬ﻳﺘﺤﺪﺛﺎﻥ ﻋﻦ‬

‫ﻗﺎﺋﻤﺔ ﺍﳌﺴﺘﺸﻬﺪﻳﻦ ﺍﻟﻴﻮﻣﻴﺔ‪ ..‬ﻭﻋﻦ ﻣﻄﺎﻟﺒﺔ ﺑﻌﺾ ﲪﲑ ﺍﻟﺒﻴﺖ ﺍﻷﺑﻴﺾ ﺑﺮﺃﺱ ﺃﺣﺪ‬ ‫ﺍﳌﺴﻌﻔﲔ‪ ..‬ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻗﺪ ﻗﺮﺭﻭﺍ ﰲ ﺟﻠﺴﺎ‪‬ﻢ ﺑﺄﻥ ﻣﻮﻋﺪ ﻣﻮﺗﻪ ﺍﻟﻴﻮﻡ‪ ..‬ﻭﻟﻜﻨﻪ‬

‫ﳒﺎ‪ ..‬ﻭﻛﻴﻒ ﳛﺪﺙ ﻫﺬﺍ‪ ..‬ﺇ‪‬ﻢ ﺁﳍﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪..‬‬

‫ﺗﺘﺤﺪﺙ ﺍﳌﺬﻳﻌﺔ ﺑﺎﺑﺘﺴﺎﻣﺔ ﻋﺮﻳﻀﺔ ﻻ ﺃﺩﺭﻱ ﺳﺒﺒﻬﺎ ﻋﻦ ﻗﺎﺋﻤﺔ ﺍﻻ‪‬ﺎﻣﺎﺕ ﺍﻟﱵ‬

‫ﺗﺘﻠﻘﺎﻫﺎ ﺃﺣﺪﻯ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪ ..‬ﻭﻋﻦ ﻓﻠﻖ ﺭﺋﻴﺲ ﺑﻼﺩﻫﺎ ﺑﺎﻟﻔﻠﻘﺔ ﻭﺑﺎﳉﺰﻣﺔ‬ ‫ﺍﻟﻘﺪﳝﺔ ﺃﻣﺎﻡ ﺷﻌﺒﻪ ﻷﻧﻪ ﻧﺴﻲ ﻛﻠﻤﺔ »ﺃﻳﻮﺓ ﺃﻧﺎ ﺍﻟﻠﻲ ﻋﻤﻠﺘﻬﺎ«‪.‬‬

‫ﻭﲢﺪﺛﺎ ﻋﻠﻰ ﺍﳌﺒﺎﺷﺮ ﻣﻊ ﺃﺣﺪ ﺍﳌﻌﺒﺌﲔ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻔﺎﺭﻍ ﺍﻟﺬﻱ ﻳﻮﻣﻴﺎ ﻧﺴﻤﻌﻪ‪ ..‬ﺣﻴﺚ‬

‫ﺗﺴﺘﻄﻴﻊ ﺃﺧﱵ ﺍﻟﺼﻐﲑﺓ ﺍﳊﺪﻳﺚ ﰲ ﻣﻜﺎﻧﻪ‪ ..‬ﻭﲢﺪﺛﻮﺍ ﻋﻦ ﻏﺪﺍﺀ ﺳﺎﺩﺓ ﺍﻟﻜﻮﻥ ﺁﻝ‬

‫ﻛﺎﺑﻮﱐ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺠﻤﺔ ﺍﻟﺰﺭﻗﺎﺀ ﺇﻳﺎﻫﺎ‪ ..‬ﺣﻴﺚ ﲤﺜﻞ ﰲ ﺑﻌﺾ ﺍﻟﻘﻄﻊ ﺍﻷﺭﺿﻴﺔ‬ ‫ﺍﳌﻐﺘﺼﺒﺔ‪ ..‬ﻭﺭﻓﺲ ﺑﻌﺾ ﺍﳌﻨﺎﺯﻝ ﺍﻟﱵ ﻻ ﻗﻴﻤﺔ ﳍﺎ ﻋﻠﻰ ﺭﺅﻭﺱ ﺃﻫﻠﻬﺎ ﺍﻟﻐﲑ ﻣﺮﻏﻮﺏ‬

‫ﻓﻴﻬﻢ ﻋﻠﻰ ﻛﻮﻛﺐ ﺍﻷﺭﺽ‪.‬‬

‫ﻭﺑﻌﺪﻫﺎ ﺍﻋﺘﺪﻝ ﺍﻷﻧﻴﻖ ﰲ ﳎﻠﺴﻪ ﻭﺑﻠﻬﺠﺔ ﻣﻦ ﺳﻴﻨﻬﻲ ﺍﻟﻠﻘﺎﺀ ﻣﻌﻨﺎ‪ ..‬ﻗﺎﻝ ﻟﻨﺎ‬

‫ﺑﺎﺑﺘﺴﺎﻣﺔ ﺃﻛﺜﺮ ﺃﻧﺎﻗﺔ‪» :‬ﺻﻮﺭ ﺍﻟﻴﻮﻡ«‬

‫ﱂ ﺃﻓﻖ ﺇﻻ ﻋﻠﻰ ﺻﺮﺍﺥ ﺃﺧﱵ ﻣﻦ ﺗﺼﻐﺮﱐ ﺑﻌﺎﻣﲔ‪ ..‬ﻭﲞﺮﻭﺝ ﻭﺍﻟﺪﰐ ﻣﻦ‬

‫ﺍﻟﻐﺮﻓﺔ‪ ..‬ﻭﺑﺴﺒﺔ ﺃﻃﻠﻘﻬﺎ ﺃﺣﺪ ﺇﺧﻮﰐ‪..‬‬

‫ﻻ ﺃﺟﺪ ﺣﺮﺟ‪‬ﺎ ﰲ ﻣﺸﺎﻫﺪﺓ ﺍﻟﺮﺅﻭﺱ ﻭﺍﻷﻃﺮﺍﻑ ﺍﳌﻘﻄﻮﻋﺔ ﻭﺍﻷﺟﺴﺎﺩ ﺍﳌﺸﻮﻫﺔ‬

‫ﻭﺍﶈﺮﻭﻗﺔ‪ ..‬ﻭﻻ ﺣﱴ ﺍﻟﺒﻴﻮﺕ ﺍﳌﻬﺪﻣﺔ ﻭﻳﺪ ﻃﻔﻞ ﲡﻤﺪﺕ ﲢﺖ ﺑﻌﺾ ﺟﺪﺭﺍ‪‬ﺎ‬ ‫ﺍﳌﻨﻬﺎﺭﺓ‪ ..‬ﺑﻌﺾ ﺍﻟﻨﺴﻮﺓ ﺗﻠﻄﻤﻦ ﻭﺗﺒﻜﲔ‪ ..‬ﺍﻟﻜﻞ ﻳﺼﺮﺥ ﻭﳚﺮﻱ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪.‬‬ ‫ﻋﺎﺩﻱ ﺟﺪ‪‬ﺍ‪» ..‬ﻣﺎﻟﻜﻢ ﺍﲣﻀﻴﺘﻮ«‬

‫ﺭﻧﺔ ﺧﻔﻴﻔﺔ ﻣﻦ ﺃﺣﺪﻫﻢ‪» :‬ﻫﺎﻟﻠﻮ‪ ..‬ﻓﺎﺿﻲ ﻳﺎﺑﲏ«‬ ‫‪26‬‬

‫ﻗﻠﺖ ﻟﻪ‪» :‬ﻧﻌﻢ‪ ..‬ﻟﻴﺴﺖ ﱄ ﺭﻏﺒﺔ ﰲ ﺍﻟﺪﺭﺍﺳﺔ«‬

‫ﻏﲑﺕ ﻋﻠﻰ ﻗﻨﺎﺓ ﺭﻭﺗﺎﻧﺎ ﻛﻠﻴﺐ‪ ..‬ﺭﻗﺼﺖ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻧﻐﺎﻡ‪ ..‬ﺻﻔﺮﺕ ﳉﻤﺎﻝ‬

‫ﺻﻮﺕ ﻭﺻﻮﺭﺓ ﻣﻦ ﺗﺘﻠﻮﻯ ﻋﻠﻰ ﺍﻟﺸﺎﺷﺔ‪ ..‬ﻭﺃﻧﺎ ﺃﻋﺪﻝ ﻣﻦ ﻫﻨﺪﺍﻣﻲ‪..‬‬ ‫ﻭ‪..‬‬

‫ﻭﺧﺮﺟﺖ ﻃﺒﻌ‪‬ﺎ‪ ..‬ﻣﻦ ﺍﳊﻴﺎﺓ‪.‬‬ ‫* * *‬

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‫ﳑﺎﺭﺳﺔ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺮﺃﻱ‬ ‫ﻣﺎ ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻔﺨﻢ ﺑﺎﻷﻋﻠﻰ‪ ..‬ﻻ ﺗﺼﺪﻗﻮﺍ ﻟﺴﺖ ﻣﻦ ﻫﻮﺍﺓ ﺫﻟﻚ ﺍﻟﻨﻮﻉ‬

‫ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ‪ ..‬ﻭﺑﺒﺴﺎﻃﺔ ﺃﻧﻪ ﻛﻠﻤﺎ ﻗﺮﺃﺕ ﺷﻴﺌﹰﺎ ﺃﻭ ﺟﻠﺴﺖ ﻣﻊ ﺃﺣﺪﻫﻢ ﺃﺟﺪﱐ ﺃﻣﺎﻡ‬ ‫ﻣﻌﻠﻮﻣﺎﺕ ﻭﻣﻔﺎﻫﻴﻢ ﻭﻧﻈﺮﻳﺎﺕ ﺟﺪﻳﺪﺓ ﺃﺣﺘﺎﺝ ﺇﱃ ﲤﺤﻴﺼﻬﺎ‪.‬‬

‫ﻭﺁﺧﺬ ﻭﻗﱵ ﰲ ﲢﻠﻴﻞ ﻣﺎ ﺃﺧﺬﺗﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪/‬ﺍﻹﻧﺴﺎﻥ‪ ..‬ﻭﺃﻗﺘﻨﻊ ﺑﻔﻜﺮﺓ‬

‫ﻭﺃﺭﻓﺾ ﺃﺧﺮﻯ‪ ..‬ﺃﺩﻗﻖ ﻣﻌﻠﻮﻣﺔ‪ ..‬ﻭﺃﻋﻠﻢ ﲞﻄﺄ ﺃﺧﺮﻯ‪.‬‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﺗﻨﺘﺞ ﱄ ﻓﻜﺮﺓ ﺟﺪﻳﺪﺓ ﺧﺎﺻﺔ ﰊ‪ ..‬ﻭﺭﺃﻳﻲ ﻓﻴﻬﺎ ﻭﺍﺿﺢ ﻭﺻﺮﻳﺢ‪..‬‬

‫ﻼ‪ ..‬ﺇﻻ ﺃﱐ ﰲ ﺍﻷﺧﲑ ﱄ ﺭﺃﻱ ﺣﻮﻝ ﺫﻟﻚ ﺍﳌﻮﺿﻮﻉ ﻭﺑﺄﻥ‬ ‫ﻭﻗﺎﺑﻞ ﻟﻠﺘﻐﻴﲑ ﻣﺴﺘﻘﺒ ﹰ‬ ‫ﻓﻜﺮﰐ ﺣﻮﻟﻪ ﻫﻲ ﻛﺬﺍ ﻭﻛﺬﺍ‪.‬‬ ‫ﻣﻔﻬﻮﻡ ﻟﻐﺎﻳﺔ ﺍﻵﻥ؟‬

‫ﻭﺑﻌﺪﻫﺎ ﻭﺣﲔ ﳛﺪﺙ ﻭﳒﺎﻟﺲ ﺍﻷﺻﺤﺎﺏ ﻭﺍﳌﻌﺎﺭﻑ‪ ..‬ﳛﺪﺙ‪ ..‬ﻭﻧﺘﻜﻠﻢ ﰲ ﺑﻌﺾ‬

‫ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﻛﻨﺖ ﻗﺪ »ﻓﻜﺮﺕ ﻓﻴﻬﺎ« ﻭﱄ »ﺭﺃﻱ ﺧﺎﺹ« ﺣﻮﳍﺎ‪ ..‬ﺣﲔ ﻧﺘﺤﺪﺙ ﺍﻟﻜﻞ‬

‫ﻳﻘﻮﻝ ﺁﺭﺍﺀ ﺃﺧﺮﻯ ﻗﺎﳍﺎ ﻏﲑﻫﻢ ﳑﻦ ﻳﺸﺎﻫﺪﻭ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺸﺎﺷﺔ ﺃﻭ ﳑﻦ ﻳﺘﻮﲰﻮﻥ‬ ‫ﻓﻴﻬﻢ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻷﻣﻮﺭ ﻭﺍﻟﻌﻘﻞ ﺍﻟﺮﺍﺟﺢ ﻭﻫﺬﺍ ﻻ ﺃﻋﻴﺒﻬﻢ ﻋﻠﻴﻪ ﻭﺃﻧﺎ ﺃﻳﻀ‪‬ﺎ ﺃﻓﻌﻞ ﺍﳌﺜﻞ‪.‬‬

‫ﻓﻘﻂ ﺣﲔ ﺃﻃﺮﺡ ﻓﻜﺮﰐ ﻭﺭﺃﻳﻲ ﺍﳋﺎﺹ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ ‪-‬ﻭﻻ ﺃﻓﺮﺿﻪ‪ -‬ﺃﺟﺪﻫﻢ‬

‫ﻳﺘﻄﻠﻌﻮﻥ ﺇﱄ ﺑﻐﺮﺍﺑﺔ ﻭﻳﺮﺩﻭﻥ ﻋﲏ ﻣﺎ ﻗﻠﺘﻪ‪ ..‬ﻭﺣﲔ ﺃﻗﻮﻝ ﺑﺄﱐ ﺧﻠﺼﺖ ﺇﱃ ﺍﻷﻣﺮ‬ ‫ﻷﱐ ﻭﺟﺪﺕ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ..‬ﻭﺑﺄﱐ ﻏﲑ ﻣﻘﺘﻨﻊ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ..‬ﻻ ﻳﻌﺠﺒﻬﻢ ﺫﻟﻚ‪.‬‬

‫ﻭﺣﲔ ﺃﺳﺄﳍﻢ ﻣﺎ ﻫﻮ ﺭﺃﻳﻜﻢ ﺍﳋﺎﺹ ﺣﻮﻝ ﺫﻟﻚ ﺍﳌﻮﺿﻮﻉ؟‪ ..‬ﻻ ﳚﻴﺒﲏ ﺃﺣﺪ‪ ..‬ﱂ‬

‫ﳛﺎﻭﻝ ﺃﻱ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﻔﻜﺮ ﰲ ﺻﻨﻊ ﺭﺃﻳﻪ ﺍﳋﺎﺹ ﺣﻮﻝ ﺃﻱ ﻣﻮﺿﻮﻉ‪ ..‬ﺃﻱ ﺷﻲﺀ‬

‫ﺃﻣﺎﻣﻪ ﻣﻄﻠﻖ ﻳﻘﺒﻠﻪ ﻛﻤﺎ ﻫﻮ‪» ..‬ﻻ ﻳﻔﻜﺮ ﻓﻴﻪ« ﻭ»ﻟﻴﺲ ﻟﻪ ﺭﺃﻱ ﺧﺎﺹ« ﺣﻮﻟﻪ‪.‬‬

‫ﻫﺬﺍ ﺑﺒﺴﺎﻃﺔ ﻣﺎ ﺃﺟﺪﱐ ﳐﺘﻠﻔﹰﺎ ﻓﻴﻪ ﻣﻊ – ﻏﺎﻟﺒﻴﺔ‪ -‬ﺃﺻﺪﻗﺎﺋﻲ‪ ..‬ﻳﺮﻓﻀﻮﻥ ﻣﺎ‬

‫ﺃﻓﻜﺮ ﻓﻴﻪ‪ ..‬ﻳﺮﻓﻀﻮﻧﲏ ﺣﲔ ﺃﻗﻮﻝ ﺑﺄﱐ ﺃﻓﻜﺮ ﻛﺬﺍ‪ ..‬ﻭﻳﻔﺮﺿﻮﻥ ﻋﻠﻲ ﺃﻥ ﺃﻓﻜﺮ ﻣﺜﻠﻬﻢ‬ ‫ﺃﻭ ﺍﻷﺻﺢ ﺃﻥ ﻻ ﺃﻓﻜﺮ‪.‬‬

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‫ﳌﺎﺫﺍ ﺍﻟﺼﺤﻒ ﺃﺻﻼﹰ؟‬ ‫ﻗﺮﺃﺕ ﻣﻮﺿﻮﻉ ﺍﺣﺠﻴﻮﺝ ﺍﻷﺧﲑ ﲞﺼﻮﺹ ﺻﺪﻳﻘﻪ ﺍﻟﺬﻱ ﻳﺸﺘﻜﻲ ﺍﻟﺘﺴﻠﻂ‬

‫ﻭﺍﻟﻈﻠﻢ ﺍﻟﺪﺍﺋﺮﻳﻦ ﻣﻦ ﺣﻮﻟﻨﺎ‪.‬‬

‫ﻟﻔﺖ ﺍﻧﺘﺒﺎﻫﻲ ﺁﺧﺮ ﻋﺒﺎﺭﺓ ﻗﺎﳍﺎ ﺍﺣﺠﻴﻮﺝ ﺑﺄﻧﻪ ﻟﻦ ﻳﺴﺘﻄﻴﻊ ﻣﺘﺎﺑﻌﺔ ﺃﻭ ﻧﺸﺮ ﺑﺎﻗﻲ‬

‫ﺣﺪﻳﺚ‪/‬ﺳﺨﻂ ﺻﺪﻳﻘﻪ ﻭﺇﻻ ﺳﻴﺘﻢ ﺇﺭﺳﺎﻟﻪ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﺸﻤﺲ‪.‬‬

‫ﺗﺬﻛﺮﺕ ﻋﻨﺪﻫﺎ ﺷﻜﻮﻯ ﺍﺣﺪ ﺃﺻﺪﻗﺎﺋﻲ ﺍﻟﺼﺤﻔﻴﲔ ﺣﲔ ﺗﻘﻮﻡ ﺍﳌﺆﺳﺴﺎﺕ‬

‫ﺍﻹﻋﻼﻣﻴﺔ ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﺑﺮﻓﺾ ﺃﻭ ﺗﻌﺪﻳﻞ ﻣﻘﺎﻻﺗﻪ ﺍﻟﱵ ﱂ ﺗﺴﺮ ﻭ‪‬ﺠﻬﺎ ﺃﻭ‬

‫ﺣﺬﻑ ﻋﺒﺎﺭﺍﺕ ﻭﻣﻘﺎﻃﻊ ﻛﺎﻣﻠﺔ ﻣﻦ ﺣﻮﺍﺭﺍﺗﻪ ﺍﻟﱵ ﳚﺮﻳﻬﺎ ﻣﻊ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺃﻭ‬

‫ﺍﻹﻋﻼﻡ ﺃﻭ ﺍﻟﺴﻴﺎﺳﺔ ﳑﺎ ﳚﻌﻠﻪ ﰲ ﻣﻮﻗﻒ ﺣﺮﺝ ﻣﻊ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﱵ ﺃﺟﺮﻯ ﻣﻌﻬﺎ‬

‫ﺍﳊﻮﺍﺭ‪.‬‬

‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻋﺒﺎﺭﺓ »ﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ« ﺃﻭ »ﺍﻟﺮﺃﻱ ﻭﺍﻟﺮﺃﻱ ﺍﻵﺧﺮ« ﻻ ﺗﻔﺎﺭﻕ ﻣﺜﻞ‬

‫ﻫﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ﻭﺑﺎﳌﻨﺎﺳﺒﺔ ﻫﻲ ﻣﺆﺳﺴﺎﺕ ﻣﻌﺮﻭﻓﺔ ﻭﻣﺸﻬﻮﺭﺓ‪ ..‬ﺇﻻ ﺃ‪‬ﺎ ﻻ ﺗﺘﻮﺍﱏ ﻋﻦ‬ ‫ﻓﻌﻞ ﺇﻱ ﺷﻲﺀ ﰲ ﺳﺒﻴﻞ ﺇﺟﻬﺎﺽ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺎﺕ‪ ..‬ﻭﻟﺪﻳﻨﺎ ﻫﻨﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‬ ‫ﺃﺳﻠﻮﺏ ﻣﺪﻫﺶ ﰲ ﺭﻓﺾ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﺗﻘﺪﻡ ﺇﱃ ﺍﻟﻨﺸﺮ ﻭﻫﻮ ﺑﺒﺴﺎﻃﺔ »ﺍﻟﺴﻜﻮﺕ« ﻋﻦ‬

‫ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ‪ ..‬ﻓﺼﺪﻳﻘﻲ ﻫﺬﺍ ﻣﺜﻼ ﻳﺴﺘﻐﺮﺏ ﻣﻦ ﺍﻟﺼﻤﺖ ﺍﻟﺮﻫﻴﺐ ﺍﻟﺬﻱ ﺗﻘﺎﺑﻞ ﺑﻪ‬ ‫ﻣﻮﺍﺩﻩ ﺃﻭ ﻣﻘﺎﻻﺗﻪ‪ ..‬ﺃﻭ ﺑﺎﳍﺪﻭﺀ ﺍﻟﺬﻱ ﻳﺼﺎﺣﺐ ﺭﺩ ﺭﺋﻴﺲ ﲢﺮﻳﺮ ﺗﻠﻚ ﺍﻟﺼﺤﻴﻔﺔ‬ ‫ﻭﻫﻮ ﻳﱪﺭ ﻟﻪ ﻋﺪﻡ ﺍﻗﺘﻨﺎﻋﻪ ﲟﺜﻞ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻴﻊ‪.‬‬

‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻭﻛﺄﻥ ﻣﺎ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺟﺪﻳﺪ‪ ..‬ﺍﻟﺼﺮﺍﺣﺔ ﺟﻞ ﻣﺎ ﺗﻨﺸﺮﻩ‬

‫ﺍﻟﺼﺤﻒ ﺍﻟﻌﺮﺑﻴﺔ ‪ -‬ﺃﻭ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺑﺎﻟﺘﺤﺪﻳﺪ ‪ -‬ﱂ ﻳﻀﻒ ﺇﱃ ﺭﺻﻴﺪﻱ ﺍﳌﻌﺮﰲ‬

‫ﻭﺍﻹﺩﺭﺍﻛﻲ ﺷﻴﺌﹰﺎ ﻳﺬﻛﺮ ﺍﻟﻠﻬﻢ ﺇﻻ ﺑﻌﺾ ﺍﳌﻌﻠﻮﻣﺎﺕ »ﺍﳋﱪﻳﺔ« ﺍﻟﱵ ﱂ ﻳﺘﻢ ﺗﺪﺍﻭﳍﺎ‬

‫ﻼ ﺑﲔ ﺍﳉﻤﻴﻊ ﻭﺍﻟﱵ ﳚﻴﺪ ﺻﺎﺣﺐ ﺍﳌﻘﺎﻝ ﺗﻮﻇﻴﻔﻬﺎ‪ ..‬ﻳﻌﲏ ﺍﳌﻮﺍﺿﻴﻊ ﻫﻲ ﻫﻲ ﻻ‬ ‫ﻗﺒ ﹰ‬ ‫ﺟﺪﻳﺪ ﻓﻴﻬﺎ ﺳﻮﻯ ﺍﻷﺳﻠﻮﺏ ﻭﺍﻟﻨﻘﻄﺔ ﺍﻟﱵ ﺍﻧﻄﻠﻖ ﻣﻨﻬﺎ ﺍﻟﻜﺎﺗﺐ‪ ..‬ﻭﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺣﺎﺩﺛﺔ ﺍﻟﺮﺳﻮﻡ ﺍﳌﺴﻴﺌﺔ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻣﺆﺧﺮ‪‬ﺍ‪ ..‬ﺍﻟﻜﻞ ﻛﺘﺐ ﻋﻨﻬﺎ‪ ..‬ﺑﺎﷲ‬

‫ﻋﻠﻴﻜﻢ‪ ..‬ﻛﻢ ﻣﻘﺎﻝ ﻣﻦ ﺍﳌﻘﺎﻻﺕ ﻭﺟﺪﰎ ﻓﻴﻪ ﺷﻴﺌﹰﺎ ﺟﺪﻳﺪ‪‬ﺍ ﺣﻮﻝ ﺍﳊﺎﺩﺛﺔ‪ ..‬ﺃﻭ ﻛﻢ‬ ‫ﻻ ﲢﻠﻴﻠﻴ‪‬ﺎ ﺃﻓﺎﺩﻛﻢ ﻋﻦ ﺍﳊﺎﺩﺛﺔ؟‪ ..‬ﺍﳊﻘﻴﻘﺔ ﺃ‪‬ﺎ ﻛﺎﺭﺛﺔ ﻓﻬﺬﺍ ﻳﺒﺸﺮ ﺑﺼﺤﺎﻓﺔ‬ ‫ﻣﻘﺎ ﹰ‬

‫ﺍﻟﻨﺴﺦ ﻭﺍﻟﻠﺼﻖ‪ ..‬ﻭﻛﻞ ﻫﺬﺍ ﻣﻦ ﺭﺃﺱ ﺍﻟﺼﺤﻒ ﻧﻔﺴﻬﺎ ﻷ‪‬ﺎ ﻻ ﺗﻘﺒﻞ ﲟﺎ ﻳﻨﺸﺮ ﺳﻮﻯ‬ ‫‪29‬‬

‫ﻣﺎ ﻳﺮﺿﻴﻬﺎ ﻭﻣﻦ ﻓﻮﻗﻬﺎ ﻓﻘﻂ‪ ..‬ﺃﻭ ﺍﻷﺻﺢ ﻣﺎ ﻳﻀﻤﻦ ﳍﺎ ﺍﻟﺴﻼﻣﺔ ﻭﺣﻔﻆ ﻏﻀﺐ‬ ‫ﺍﻟﺴﻠﻄﺔ ﻋﻨﻬﺎ‪.‬‬

‫ﺑﺎﻟﻄﺒﻊ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﺼﺤﻒ ﻭﻣﻦ ﺃﺻﺎﺣﺐ ﺍﻷﻗﻼﻡ ﻣﺎ ﺃﻛﻦ ﻟﻪ ﻛﻞ ﺍﻻﺣﺘﺮﺍﻡ‬

‫ﻭﺍﻟﺘﻘﺪﻳﺮ ﻓﻠﻴﺲ ﺍﻟﻜﻞ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻨﻬﺞ ﻭﻟﻜﻦ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺗﺘﻌﺎﻣﻞ ﺑﻪ ﻟﻸﺳﻒ‪.‬‬

‫ﻛﻞ ﻫﺬﺍ ﺟﻌﻠﲏ ﺃﺗﺴﺎﺀﻝ‪ :‬ﻣﺎﺩﺍﻣﺖ ﺍﻟﺼﺤﻒ ﻧﻔﺴﻬﺎ ﺗﻘﻮﻡ ﺑﻌﻤﻠﻴﺔ ﻗﻤﻊ ﺻﺤﻔﻴﻴﻬﺎ‬

‫ﻭﺇﺭﻏﺎﻣﻬﻢ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ﲟﺎ ﻳﺮﺿﻴﻬﺎ ﻭﻳﻀﻤﻦ ﺑﻘﺎﺀﻫﺎ‪..‬ﻓﻠﻤﺎﺫﺍ ﺍﻟﺼﺤﻒ ﺃﺻﻼﹰ؟‬

‫ﻣﺎﺩﺍﻣﺖ ﺳﺄﻗﺮﺃ ﻋﻦ ﻧﻔﺲ ﺍﻟﺸﻲﺀ ﻭﺍﳌﻮﺿﻮﻉ ﺩﻭﻣ‪‬ﺎ‪ ..‬ﻭﻛﻞ ﻣﺎ ﻳﺘﻐﲑ ﺃﺳﻠﻮﺏ ﺍﳌﻌﺎﳉﺔ‪.‬‬

‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﺃﻳﻀ‪‬ﺎ‪ :‬ﻫﻞ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ﻋﻠﻰ ﺣﻖ ﻋﻨﺪﻣﺎ ﺗﻘﻮﻡ ﲟﺜﻞ ﻫﺬﻩ‬

‫ﺍﻷﻓﻌﺎﻝ؟‪ ..‬ﻭﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻓﻴﺼﻞ ﺍﻟﻘﺎﺳﻢ ﰲ ﺑﺮﻧﺎﻣﺞ ﺍﻻﲡﺎﻩ ﺍﳌﻌﺎﻛﺲ‪ ..‬ﺃﻟﻴﺲ‬

‫ﺃﺻﺤﺎﺏ ﻭﺭﺅﺳﺎﺀ ﲢﺮﻳﺮ ﻫﺬﻩ ﺍﻟﺼﺤﻒ ﺃﺷﺨﺎﺹ ﻣﺜﻠﻨﺎ ﻳﻌﺎﻧﻮﻥ ﺣﲔ ﻳﺘﻢ ‪‬ﺪﻳﺪﻫﻢ ﺃﻭ‬ ‫ﻗﻤﻌﻬﻢ؟‬

‫ﳓﻦ ﻧﻌﻠﻢ ﺑﺄﻥ ﺍﻟﺼﺤﺎﻓﺔ ﻋﻨﺪﻧﺎ ﻣﻜﺒﻮﺗﺔ‪ ..‬ﻓﻠﻤﺎﺫﺍ ﳓﺎﺳﺒﻬﺎ؟ ﻧﻌﻠﻢ ﺑﺄ‪‬ﺎ ﺗﺘﻌﺮﺽ‬

‫ﻟﻠﻤﻀﺎﻳﻘﺎﺕ ﻭﺍﻟﻀﻐﻮﻃﺎﺕ ﻭﺍﻟﻘﻤﻊ‪.‬‬

‫ﻭﻫﺬﺍ ﻳﻘﻮﺩﻧﺎ ﺃﻳﻀ‪‬ﺎ ﺇﱃ ﻧﻔﺲ ﺍﻟﺴﺆﺍﻝ‪ :‬ﳌﺎﺫﺍ ﺍﻟﺼﺤﻒ ﺃﺻﻼﹰ؟‬ ‫* * *‬

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‫ﻛﺮﺓ ﺍﻟﻘﺪﻡ‪ ..‬ﺗﻨﺎﻓﺲ ﺃﻡ ﻛﺮﻩ‬ ‫ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ ﺑﺪﺃﺕ ﺃﻣﻘﺖ ﻛﺮﺓ ﺍﻟﻘﺪﻡ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻭﻝ‪ ..‬ﻭﺃﻣﻘﺖ ﻣﺘﺎﺑﻌﻴﻬﺎ‪.‬‬

‫ﻃﺒﻌ ﹰﺎ ﻣﻊ ﺍﺣﺘﺮﺍﻣﻲ ﳍﻢ ﻭﳌﻦ ﻳﻔﻬﻤﻮﻥ ﻣﻌﲎ ﻛﻠﻤﺔ »ﺗﺮﻓﻴﻪ«‪ ..‬ﻭﻛﺮﻫﻲ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ‬

‫ﻗﺪﱘ ﻣﻨﺬ ﺃﻭﻝ ﻳﻮﻡ ﻟﻌﺒﺘﻬﺎ ﻓﻴﻪ‪ ..‬ﻓﻤﻦ ﺧﻼﳍﺎ ﺻﺮﺕ ﺃﺭﻯ ﺃﺻﺪﻗﺎﺋﻲ ﺑﻮﺟﻮﻩ ﺃﺧﺮﻯ‬

‫ﱂ ﺃﻛﻦ ﺃﺗﺼﻮﺭﻫﺎ ﳍﻢ ﻗﻂ‪ ..‬ﻓﻴﻌﺎﺩﻳﻚ ﻭﻳﻨﻐﺺ ﻋﻠﻴﻚ ﻋﻴﺸﺘﻚ ﻃﻮﺍﻝ ﻓﺘﺮﺓ ﺍﻟﻠﻌﺐ‬

‫ﻭﺑﻌﺪﻫﺎ ﻳﺼﲑ ﻟﻚ ﻧﺪ ﹰﺍ ﻭﺻﺎﺣﺐ ﺗﻌﻠﻴﻘﺎﺕ ﺳﺎﺧﺮﺓ ﻋﻠﻴﻚ ﻷﻧﻚ ﱂ ﲢﺴﻦ ﺍﻟﺮﻛﻞ ﺃﻭ‬ ‫ﺍﳌﺮﺍﻭﻏﺔ ﰲ ﺇﺣﺪﻯ ﺍﳌﺮﺍﺕ‪.‬‬

‫ﺃﻣﺎ ﻋﻦ ﺧﺼﻮﻣﻨﺎ ﰲ ﺍﳌﺒﺎﺭﻳﺎﺕ ﻓﻬﻢ ﺃﺷﺪ ﻟﻨﺎ ﻣﻘﺘ‪‬ﺎ ﻭﺗﻌﻠﻴﻘﹰﺎ ﻭﻭﺻﻤ‪‬ﺎ ﻟﻨﺎ ﺑﺎﻟﺘﺨﻠﻒ‬

‫ﻭﺍﳌﺴﺘﻮﻯ ﺍﳌﺘﺪﱐ ﰲ ﻋﺎﱂ »ﻛﺮﺓ ﺍﻟﻘﺪﻡ«‪.‬‬

‫ﻭﻫﻨﺎ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺫﻫﲏ ﺳﺆﺍﻝ ﻭﺍﺣﺪ‪ :‬ﺃﻟﻴﺲ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﺗﻜﻮﻥ »ﻟﻌﺒﺔ« »ﻛﺮﺓ‬

‫ﺍﻟﻘﺪﻡ« ﻟﻌﺒﺔ ﺗﺮﻓﻴﻪ ﻭﺗﻨﻔﻴﺲ ﻋﻦ ﳘﻮﻣﻨﺎ؟‪ ..‬ﻛﻴﻒ ﺗﺼﲑ ﺑﺬﻟﻚ ﻟﻌﺒﺔ ﻣﺸﺎﻛﻞ‬

‫ﻭﻣﻨﺎﺯﻋﺎﺕ؟‬

‫ﻣﺎ ﺯﺍﺩ ﻛﺮﻫﻲ ﳍﺎ‪ ..‬ﻫﻮ ﺫﻟﻚ ﺍﻟﺘﻌﺼﺐ ﺍﻟﺒﻐﻴﺾ ﻭﺍﻟﻐﲑ ﻣﻔﻬﻮﻡ ﺑﺴﺒﺐ »ﻛﺮﺓ«‪ ..‬ﻫﻞ‬

‫ﻷﻥ ﻗﻤﺔ ﺍﻟﻨﺒﻮﻍ ﺗﻜﻤﻦ ﰲ ﺃﻥ ﺗﺮﻓﺲ »ﻛﺮﺓ« ﻭﺗﺪﻳﺮﻫﺎ ﻭﺗﺘﻔﻨﻦ ﰲ ﻃﺮﻕ ﺍﻟﺘﻮﺍﺻﻞ‬

‫ﻣﻌﻬﺎ ﺣﱴ ﻳﺼﲑ ﳍﺎ ﺍﳊﻖ ﰲ ﺃﻥ ﺗﺘﻌﺼﺐ ﳍﺎ؟‬

‫ﺍﳉﺰﺍﺋﺮ ﻭﻣﺼﺮ‪ :‬ﻭﻻ ﺃﺩﺭﻱ ﻣﺎﺫﺍ ﺑﺸﺄﻥ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ؟‪ ..‬ﺃﻧﺎ ﻻ ﺃﲢﺪﺙ ﻋﻤﺎ ﺑﲔ‬

‫ﺍﻟﻔﺮﻕ ﻛﺎﻟﺰﻣﺎﻟﻚ ﻭﺍﻷﻫﻠﻲ ﺃﻭ ﺑﲔ ﺍﻟﺮﻳﺎﻝ ﻭﻣﺎﻧﺸﺴﺘﺮ ﻭﺗﻠﻚ ﺍﻟﺸﺎﻛﻠﺔ ﻣﻦ ﺍﻟﻌﺪﺍﻭﺍﺕ ﺑﲔ‬

‫ﺍﻟﻔﺮﻕ‪ ..‬ﺍﻟﺒﻌﺾ ﻳﺴﻤﻴﻬﺎ »ﻣﻨﺎﻓﺴﺔ« ﻭﺃﻧﺎ ﺃﺭﺍﻫﺎ ﺍﻟﻌﻜﺲ‪ ..‬ﻓﻘﺪ ﺗﻌﺪﺕ ﺣﺎﺟﺰ ﺍﳌﻨﺎﻓﺴﺔ‬ ‫ﻭﲢﻮﻟﺖ ﺇﱃ ﻋﺪﺍﻭﺓ‪.‬‬

‫ﻗﻠﺖ ﺍﳉﺰﺍﺋﺮ ﻭﻣﺼﺮ ﻷﻥ ﺍﻷﻣﺮ ﺻﺎﺭ ﳝﺜﻞ ﺗﻨﺎﻓﺲ ﺑﲔ ﺷﻌﺒﲔ ﺃﻭ ﻛﺮﻫ‪‬ﺎ ﺑﲔ‬

‫ﺷﻌﺒﲔ‪/‬ﺑﻠﺪﻳﻦ‪ ..‬ﻭﻣﺎ ﺣﺪﺙ ﻣﻨﺬ ﺃﻋﻮﺍﻡ ﰲ ﺗﻮﻧﺲ ﺑﲔ ﻣﺼﺮ ﻭﺍﳉﺰﺍﺋﺮ‪ -‬ﻛﻤﺜﺎﻝ ‪-‬ﻻ‬

‫ﻳﺰﺍﻝ ﺑﲔ ﻋﻴﲏ ﻭﺍﺿﺤ‪‬ﺎ ﺣﻴﺚ ﻛﺸﻔﺖ ﺍﻷﻗﻨﻌﺔ ﻋﻦ ﺍﻟﻮﺟﻮﻩ ﺍﳊﻘﻴﻘﻴﺔ ﻟﺘﻠﻚ ﺍﻟﻠﻌﺒﺔ‪.‬‬

‫ﺣﻮﺍﺩﺙ ﺩﺍﻣﻴﺔ ﻧﺸﺄﺕ ﺑﲔ ﺍﳌﺸﺠﻌﲔ ﻗﺒﻞ ﺍﻟﻼﻋﺒﲔ‪ ..‬ﺣﱴ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻗﺘﻞ‬

‫ﺟﺮﺍﺀ ﺗﻠﻚ ﺍﳊﻮﺍﺩﺙ‪ ..‬ﻭﺍﻟﺴﺒﺐ ﻛﺮﺓ ﻗﺪﻡ!!‬

‫ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﻣﻘﻴﻤ‪‬ﺎ ﰲ ﻣﺼﺮ ﻛﻨﺎ ﻧﻌﺎﱐ ﻳﻮﻣ‪‬ﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻌﺼﺐ ﻣﻦ ﻗﺒﻞ‬ ‫‪31‬‬

‫ﺍﳌﺼﺮﻳﲔ‪ ..‬ﺣﱴ ﺃﱐ ﺃﺻﺮ ﰲ ﻭﺟﻮﻫﻬﻢ ﺃﻧﻪ ﻻ ﻋﻼﻗﺔ ﱄ ﺑﻜﺮﺓ ﺍﻟﻘﺪﻡ ﻭﺃﻧﻪ ﳚﺐ‬

‫ﻋﻠﻴﻬﻢ ﻗﺒﻮﱄ ﺑﺼﻔﱵ ﻋﺮﰊ ﺑﻴﻨﻬﻢ‪ ..‬ﻭﻟﻜﻨﻬﻢ ﻳﺼﺮﻭﻥ ﻣﺴﺘﻜﱪﻳﻦ »ﻻ ﻳﺎ ﻋﲔ ﺃﻣﻚ‬ ‫ﺃﻧﺖ ﺟﺰﺍﻳﺮﻱ«‪.‬‬

‫ﰲ ﺍﳌﻘﺎﺑﻞ ﺻﺮﻧﺎ ﳓﻦ ﻫﻨﺎ ﺑﺎﳉﺰﺍﺋﺮ ﻧﻌﺎﱐ ﻣﻦ ﺍﳉﺰﺍﺋﺮﻳﲔ ﺃﻧﻔﺴﻬﻢ‪ ..‬ﻓﻬﺬﺍ‬

‫ﻳﺴﻤﻴﲏ ﺍﳌﺼﺮﻱ ﺍﻟﻜﺮﻳﻪ ﻭﺁﺧﺮ ﻻ ﺃﺩﺭﻱ ﲟﺎﺫﺍ؟ ﻷﱐ ﻋﺸﺖ ﺳﻨﻮﺍﺕ ﰲ ﻣﺼﺮ‪..‬‬ ‫ﻭﺍﻟﺴﺒﺐ »ﻛﺮﺓ ﻗﺪﻡ«‪.‬‬

‫ﺍﻟﺘﻘﺎﺭﻳﺮ ﺍﻟﺴﻨﻮﻳﺔ ﺍﻟﱵ ﻧﻄﺎﻟﻌﻬﺎ ﻋﱪ ﺍﳉﺮﺍﺋﺪ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ ﺗﻔﻴﺪ ﺑﺄﻥ‬

‫ﺍﻟﺸﻐﺐ ﺍﳉﻤﺎﻫﲑﻱ ﺑﲔ ﺍﳌﺸﺠﻌﲔ ﻳﺰﺩﺍﺩ ﻳﻮﻣ‪‬ﺎ ﺑﻌﺪ ﻳﻮﻡ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﲪﻼﺕ ﺍﻟﺘﻮﻋﻴﺔ‬

‫ﻭﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ‪‬ﺎ ﺍﳉﻬﺎﺕ ﺍﻟﺮﺍﻋﻴﺔ ﻟﻠﻤﺒﺎﺭﻳﺎﺕ ﺃﻭ ﺍﻟﺪﻭﺭﺍﺕ‪.‬‬

‫ﻻ ﺑﺎﳉﺰﺍﺋﺮ ﻭﻣﺼﺮ ﻓﺈﻧﻨﺎ ﳒﺪﻩ ﳝﺲ ﻣﺎ ﳝﺴﻰ‬ ‫ﺍﻷﻣﺮ ﳏﲑ ﻭﺣﲔ ﻧﻀﺮﺏ ﻣﺜﺎ ﹰ‬

‫»ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ« ﺃﻭ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺮﻧﺎﻧﺔ ﺍﻟﱵ ﻳﺘﺤﻔﻮﻧﻨﺎ ‪‬ﺎ ﰲ ﺍﻟﱪﺍﻣﺞ‬

‫ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ..‬ﻓﺄﻱ ﺟﻬﺔ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﻣﻦ ﺣﻨﻜﺔ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﺤﻜﻢ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ‪..‬‬

‫ﺃﻭ ﺣﱴ ﲢﺒﻴﺒﻬﻢ ﰲ ﺃﻱ ﺷﻲﺀ ﻣﺎﺩﺍﻡ ﻻﻳﺰﺍﻝ ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ »ﺍﻟﻌﺪﻭ« ﺍﻟﺬﻱ ﺃﺫﳍﻢ ﻓﻮﻕ‬ ‫ﺃﺭﺿﻬﻢ‪.‬‬

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‫ﻋﺼﺮ ﺍﻟﻨﻘﺎﻝ ﻭﺍﻻﺗﺼﺎﻝ‪ ..‬ﺍﺭﲪﻮﻧﺎ‬ ‫ﰲ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﺸﺎﺭﻉ ﰲ ﺍﻟﺘﻠﻔﺎﺯ ﰲ ﺍﻟﻌﻤﻞ ﰲ ﺍﳌﺪﺭﺳﺔ ﰲ »ﺍﳌﺴﺎﺟﺪ«‪ ..‬ﰲ ﺍﳉﻮ ﰲ‬

‫ﺍﻟﺒﺤﺮ ﻓﻮﻕ ﺍﻷﺭﺽ ﻭﲢﺘﻬﺎ‪ ..‬ﺣﻮﻟﻚ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ..‬ﻧﻐﻤﺎﺗﻪ ﺗﻜﺎﺩ ﺗﻔﻘﺄ ﻋﻴﻨﻴﻚ‪.‬‬

‫ﺃﻟﻦ ﻧﺘﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺍﻹﺯﻋﺎﺝ ﺍﻟﻴﻮﻣﻲ؟‪ ..‬ﰲ ﺍﻟﺸﺎﺭﻉ ﻭﺍﻟﺘﻠﻔﺎﺯ ﺣﺮﻭﺏ ﺷﺮﻛﺎﺕ‬

‫ﺍﻻﺗﺼﺎﻻﺕ ﻻ ﺗﺘﻮﻗﻒ‪ ..‬ﻣﻨﺘﺠﺎ‪‬ﺎ ﻭﺧﺪﻣﺎ‪‬ﺎ ﲤﻸ ﺍﳌﻜﺎﻥ‪ ..‬ﺇﻋﻼﻧﺎ‪‬ﺎ ﺗﻜﺪﺳﺖ ﰲ‬

‫ﺍﻟﺸﺎﺷﺎﺕ ﺣﱴ ﺃﻧﲏ ﺃﻧﺪﻫﺶ ﺣﲔ ﻳﺘﻢ ﺑﺚ ﺛﻼﺙ ﺇﺷﻬﺎﺭﺍﺕ ﻟﺜﻼﺙ ﺷﺮﻛﺎﺕ ﰲ ﺗﺘﺎﺑﻊ‬ ‫ﻏﺮﻳﺐ ﻭﻛﺄﻧﻪ ﻻ ﺳﻠﻌﺔ ﻟﻨﺎ ﺍﻟﻴﻮﻡ ﺳﻮﻯ ﻛﺮﻭﺕ ﺗﻠﻚ ﺍﻟﺸﺮﻛﺎﺕ ﺃﻭ ﺍﳌﻮﺑﺎﻳﻼﺕ‪ ..‬ﻛﻞ‬

‫ﺍﳌﻮﺍﺿﻴﻊ ﲢﺪﺛﺖ ﻋﻨﻬﺎ ﺍﻹﻋﻼﻧﺎﺕ‪ ..‬ﺟﻌﻠﺘﻬﺎ ﰲ ﺍﳌﺪﺭﺳﺔ ﻭﺍﳌﺴﺠﺪ ﻭﺍﳊﻔﻼﺕ ﻭﺍﳌﻼﻫﻲ‬ ‫ﻭﺍﻟﻄﺮﻗﺎﺕ ﻭﺍﳊﻮﺍﺩﺙ ﻭﻛﻞ ﺷﻲﺀ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻟﻚ‪.‬‬

‫ﰲ ﺍﻟﺸﺎﺭﻉ ﺻﺎﺭ ﺍﳌﻮﺑﺎﻳﻞ ﻻﺯﻣﺔ ﺍﻟﻌﺼﺮ‪ ..‬ﳚﺐ ﺃﻥ ﲢﻤﻞ ﻣﻌﻚ ﺍﳉﻬﺎﺯ ﲤﺎﻣ‪‬ﺎ‬

‫ﻭﻛﺄﻧﻚ ﺗﻠﺒﺲ ﻗﻤﻴﺼ‪‬ﺎ ﺃﻭ ﺑﻨﻄﻠﻮﻧ‪‬ﺎ‪ ..‬ﺣﱴ ﻭﺇﻥ ﻛﻨﺖ ﻻ ﲢﺘﺎﺟﻪ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺪﻫﺸﲏ‬ ‫ﺃﻛﺜﺮ؛ ﺃﻃﻔﺎﻝ ﺻﻐﺎﺭ ﻳﻠﻬﻮﻥ ﺑﻪ ﻭﻛﺄﻧﻪ ﻛﺮﺓ ﻗﺪﻡ؛ ﻭﻛﺒﺎﺭ ﻟﻴﺲ ﳍﻢ ﺃﻫﻞ ﺃﻭ ﻣﻌﺎﺭﻑ ﻭﰲ‬ ‫ﻏﲎ ﻋﻦ ﺧﺪﻣﺎﺕ ﺍﳍﺎﺗﻒ ﳛﻤﻠﻮﻧﻪ ﻭﺍﻷﻏﺮﺏ ﺃﻧﻪ ﻳﺮﻥ ﰲ ﻛﻞ ﻭﻗﺖ‪.‬‬

‫ﺍﻟﻨﻐﻤﺎﺕ ﻭﻫﻲ ﺍﻷﻛﺜﺮ ﺇﺯﻋﺎﺟ‪‬ﺎ ﲢﺘﻞ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ‪ ..‬ﻭﺗﻼﺣﻘﻨﺎ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪..‬‬

‫ﺣﱴ ﺍﳌﺴﺎﺟﺪ‪ ..‬ﻭﻣﱴ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﰲ ﻗﻤﺔ ﺍﳋﺸﻮﻉ ﺗﻔﺎﺟﺌﻚ ﺃﻏﻨﻴﺔ ﻟﻨﺎﻧﺴﻲ‬

‫ﻋﺠﺮﻡ ﻋﻠﻰ ﺑﺎﺏ ﺃﺫﻧﻚ ﻟﺘﺤﻄﻢ ﺫﻟﻚ ﺍﳋﺸﻮﻉ ﰲ ﺛﺎﻧﻴﺔ‪ ..‬ﻣﺘﺄﻛﺪ ﺑﺄﻧﻚ ﻟﻦ ﺗﻨﺪﻡ ﺣﲔ‬

‫ﲢﻄﻢ ﻓﻚ ﺻﺎﺣﺐ ﺍﳉﻬﺎﺯ ﺍﳌﺰﻋﺞ ﺫﺍﻙ‪.‬‬

‫ﻋﺼﺮ ﺍﻻﺗﺼﺎﻻﺕ ﺟﻴﺪ ﻟﻠﻐﺎﻳﺔ ﻭﻟﻜﻦ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﺮﺳﻠﻮﺍ ﻣﻌﻪ ﺑﻄﺎﻗﺔ ﻟﻠﺘﻨﻮﻳﻪ‬

‫ﺑﺄﻥ ﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻻﺗﺼﺎﻻﺕ ﳋﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻻ ﺍﻟﻌﻜﺲ‪..‬‬

‫ﻻ ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺣﺎﺟﺔ ﻟﻪ؟‪ ..‬ﻣﺎ ﻓﺎﺋﺪﺓ ﺃﻥ ﺗﺴﺘﻌﻤﻞ‬ ‫ﻣﺎ ﻓﺎﺋﺪﺓ ﺃﻥ ﺗﺸﺘﺮﻱ ﻧﻘﺎ ﹰ‬

‫ﺍﻟﻨﻐﻤﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻫﻨﺎﻙ ﺍﻟﺒﺪﻳﻞ ﺍﻟﺼﺎﻣﺖ ﻋﻦ ﻫﺬﺍ؟‪ ..‬ﻋﻠﻰ ﺍﻷﻗﻞ ﻟﻦ ﺗﺸﻌﺮ ﺑﺎﳊﺮﺝ‬ ‫ﰲ ﻣﻨﺎﺳﺒﺎﺕ ﺧﺎﺻﺔ‪ ..‬ﻣﺎ ﻓﺎﺋﺪﺓ ﺃﻥ ﺗﺮﻥ ﰲ ﻛﻞ ﻭﻗﺖ ﻟﺼﺤﺒﻚ ﻭﺗﺮﺳﻞ ﺑﻌﺪﻫﺎ‬ ‫ﺿﺤﻜﺔ ﻣﻦ ﻧﻮﻉ ☺؟‬

‫* * *‬

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‫ﺍﻟﺴﻴﺎﺣﺔ ﻋﻨﺪﻧﺎ ﻫﻲ ﻛﻞ ﺷﻲﺀ ﳏﺮﻡ‬ ‫ﰲ ﻣﻮﺿﻮﻉ ﻓﻨﺪﻗﺔ ﻭﺧﺪﻣﺎﺕ ﺃﺧﺮﻯ ﲟﺪﻭﻧﺔ ﺃﺯﺭﻕ ﲢﺘﺮ ﺍﻟﺼﻔﺮ‪ ..‬ﲢﺪﺙ ﻓﻴﻪ ﻋﻦ‬

‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﲣﺪﻡ ‪‬ﺎ ﺑﻼﺩﻩ ﺗﻮﻧﺲ ﺍﻟﺴﻴﺎﺡ ﻭﻛﻴﻒ ﺗﻮﻓﺮ ﳍﻢ ﻛﻞ ﺷﻲﺀ »ﲨﻴﻞ«‬

‫ﰲ ﻧﻈﺮﻫﻢ »ﻭﻗﺢ« ﻋﻨﺪﻧﺎ‪ ..‬ﻭﻛﻴﻒ ﺃﻥ ﺍﻟﺒﻼﺩ ﺗﺘﺠﺎﻭﺯ ﻛﻞ ﺍﻷﻋﺮﺍﻑ ﻭﺍﻷﺩﻳﺎﻥ ﰲ ﺳﺒﻴﻞ‬ ‫ﲢﻘﻴﻖ ﺫﻟﻚ ﺍﻟﻐﺮﺽ ﺃﻻ ﻭﻫﻮ ﺧﺪﻣﺔ ﺍﻟﺴﺎﺋﺢ ﻭﺍﻣﺘﺼﺎﺹ ﺟﻴﺒﻪ‪ ..‬ﻭﺗﻮﻧﺲ ﻣﻌﺮﻭﻓﺔ‬ ‫‪‬ﺬﺍ‪ ..‬ﻓﺠﻞ ﻣﻦ ﺃﻋﺮﻓﻬﻢ ﻭﺍﻟﺬﻳﻦ ﺯﺍﺭﻭﻫﺎ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ﻭ ﺍﻟﻐﺮﻳﺐ‬

‫ﻣﻨﻪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺼﺪﻗﻪ ﺑﺸﺮ ﰲ ﺃﻧﻪ ﳛﺪﺙ ﰲ ﺑﻼﺩ ﻋﺮﺑﻴﺔ ﺗﺮﻓﻊ ﺷﻌﺎﺭ »ﻻ ﺇﻟﻪ ﺇﻻ‬ ‫ﺍﷲ«‪.‬‬

‫ﻻ ﺩﺍﻋﻲ ﻟﻠﻌﻮﺩﺓ ﺇﱃ ﺍﳌﻮﺿﻮﻉ ﺇﻳﺎﻩ ﺍﻟﺬﻱ ﻭﺍﻟﺬﻱ ﲢﺪﺛﻨﺎ ﻓﻴﻪ ﻋﻦ ﻣﺎ ﻗﺎﻟﻪ ﻭﺯﻳﺮ‬

‫ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺗﻮﻧﺲ ﺣﻮﻝ ﺍﳊﺠﺎﺏ‪ ..‬ﺣﻴﺚ ﺍﻋﺘﱪﻩ ﻧﺸﺎﺯ‪‬ﺍ!!‪.‬‬

‫ﲢﺪﺛﺖ ﻛﺬﻟﻚ ﺩﺍﻟﻴﺎ ﻳﻮﻧﺲ ﰲ ﻣﻮﺿﻮﻋﻬﺎ ﻋﻦ ﺗﻔﺠﲑﺍﺕ ﺳﻴﻨﺎﺀ ﻧﻄﺎﻕ ﺍﻟﺘﻔﺠﲑﺍﺕ‬

‫ﺍﻟﺪﻫﱯ‪ ..‬ﺁﺧﺮ ﺇﻛﺴﺴﻮﺍﺭﺍﺕ ﻣﺼﺮ‪ ..‬ﻭﻟﻮﺣﺖ ﺑﺄﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﺳﻮﻯ ﺭﺩ ﻓﻌﻞ ﻋﺎﺩﻱ‬

‫ﺟﺪ‪‬ﺍ ﳌﺎ ﳛﺪﺙ ﻋﻨﺪﻧﺎ ﻣﻦ ﻓﺴﻖ ﻭﺍﳓﻄﺎﻁ ﻭﺗﺮﺩﻱ ﺃﺧﻼﻗﻲ ﻭﺩﻳﲏ‪ ..‬ﻓﺤﻘﹰﺎ ﺳﻴﻨﺎﺀ‬

‫ﻗﺪ ﺣﺮﺭﺕ ﻭﻟﻜﻨﻬﺎ ﺍﺣﺘﻠﺖ ﺃﺧﻼﻗﻴﺎ ﻭﻣﺒﺎﺩﺋﻴ‪‬ﺎ ﺇﻥ ﺷﺌﺘﻢ ﻗﻮﻝ ﻫﺬﺍ‪ ..‬ﻭﻣﺼﺮ ﻛﺬﻟﻚ‬

‫ﻣﻌﺮﻭﻓﺔ ﺑﺄ‪‬ﺎ ﺗﻮﻓﺮ ﻛﻞ ﺷﻲﺀ ﻟﻠﺴﻴﺎﺡ ﻣﺎﺩﺍﻡ ﻳﻮﻓﺮ ﳍﺎ ﺍﻟﻌﻤﻠﺔ ﺍﻟﺼﻌﺒﺔ ﻭﺷﺮﻡ ﺍﻟﺸﻴﺦ‬ ‫ﻭﺍﻟﻐﺮﺩﻗﺔ ﺃﻓﻀﻞ ﺍﻟﻌﻴﻨﺎﺕ‪ ..‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻫﻨﺎﻙ ﻭﺷﺎﻫﺪﻭﺍ ﻣﺎ ﱂ ﺗﺮﻩ ﺃﻋﻴﻨﻜﻢ‪.‬‬

‫ﺍﻟﺒﻌﺾ ﻋﺎﺭﺽ ﺫﻟﻚ ﻭﻗﺎﻝ ﺑﺄﻥ ﺍﻟﻐﺮﺏ ﺑﺈﻣﻜﺎ‪‬ﻢ ﺗﻮﻓﲑ ﺫﻟﻚ ﻷﻧﻔﺴﻬﻢ ﰲ‬

‫ﺑﻼﺩﻫﻢ‪ ..‬ﻭﻛﻞ ﺷﻲﺀ ﻣﺘﺎﺡ ﺑﲔ ﺃﻳﺪﻳﻬﻢ‪ ..‬ﻓﻜﻴﻒ ﻻ ﳚﺪﻭﻥ ﺿﺎﻟﺘﻬﻢ ﺳﻮﻯ ﻋﻨﺪﻧﺎ‬

‫ﳓﻦ ﻋﻠﻰ ﺃﺭﺿﻨﺎ ﻟﻜﻲ ﻳﺘﻤﺘﻌﻮﺍ ﺑﺎﻟﻠﺤﻢ ﺍﻟﻌﺮﰊ ﻭﺍﳋﲑﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﻤﺎﺭ ﻭﺍﳋﻤﺮ‬ ‫ﰲ ﻭﺳﻂ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﻭﺃﺟﻴﺒﻪ ﻓﺄﻗﻮﻝ‪ :‬ﺑﺄﻥ ﻫﺆﻻﺀ ﺍﻟﻐﺮﺏ ﻟﺪﻳﻬﻢ ﻭﻃﻨﻴﺘﻬﻢ ﻣﺜﻠﻨﺎ ﻭﻟﺪﻳﻬﻢ ﺃﻓﻜﺎﺭﻫﻢ‬

‫ﻭﳛﺒﻮﻥ ﺑﻠﺪﺍ‪‬ﻢ‪ ..‬ﻭﻻ ﻳﺮﻳﺪﻭﻥ ﳍﺎ ﺫﻟﻚ‪ ..‬ﻭﻟﻜﻦ ﰲ ﺍﳌﻘﺎﺑﻞ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻮﻗﻮﻑ‬

‫ﺃﻣﺎﻡ ﺷﻬﻮﺍ‪‬ﻢ ﻭﺣﺐ ﺍﻟﺘﺴﻠﻂ ﻭﺍﻟﺘﻤﻠﻚ ﻋﻨﺪﻫﻢ ﻭﻟﻦ ﳚﺪﻭﺍ ﺳﻮﻯ ﺍﻟﻌﺮﺏ ﺍﳋﺮﺍﻑ‬

‫ﻭﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ ‪ -‬ﻓﺎﻷﻣﺮ ﻏﲑ ﻣﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﻭﺣﺪﻫﻢ ‪ -‬ﻛﻤﺘﻨﻔﺲ ﳍﻢ‬

‫ﻫﺬﺍ ﻛﻞ ﻣﺎ ﰲ ﺍﻷﻣﺮ‪.‬‬

‫ﺑﺎﳌﺨﺘﺼﺮ ﻛﺎﻟﻌﺎﺩﺓ‪ :‬ﳌﺎﺫﺍ ﺗﺮﺑﻂ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻴﺎﺣﺔ ﺩﻭﻣ‪‬ﺎ ﺑﺘﻠﺒﻴﺔ ﻃﻠﺒﺎﺕ ﺍﻟﺴﻴﺎﺡ؟‪..‬‬ ‫‪34‬‬

‫ﳌﺎﺫﺍ ﺗﻨﺘﻬﻚ ﺍﻟﺪﻭﻟﺔ ﻛﻞ ﺍﳊﺮﻣﺎﺕ ﰲ ﻣﻘﺎﺑﻞ ﺇﺭﺿﺎﺀ ﺍﻟﺴﺎﺋﺢ ﻭﻟﻮ ﻋﻠﻰ ﺣﺴﺎﺏ‬

‫ﻣﻮﺍﻃﻨﻴﻬﺎ ﺃﻧﻔﺴﻬﻢ‪ ..‬ﻭﻫﺬﺍ ﺃﻳﻀ‪‬ﺎ ﳛﺪﺙ ﰲ ﺗﻮﻧﺲ‪ ..‬ﻓﻤﺎ ﲰﻌﺘﻪ ﻣﻦ ﺣﻜﺎﻳﺎﺕ ﻣﻦ‬ ‫ﺯﺍﺭﻭﻫﺎ ﺃﻥ ﺍﳌﻮﺍﻃﻦ ﺍﻟﺘﻮﻧﺴﻲ ﻳﺄﰐ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﺴﺎﺋﺢ ﺣﱴ ﺃ‪‬ﻢ ﺃﻭﻗﻔﻮﺍ‬

‫ﺍﻵﺫﻥ ﰲ ﺇﺣﺪﻯ ﺍﳌﻨﺎﻃﻖ ﻓﻘﻂ ﻷﻧﻪ ﻳﺰﻋﺞ ﺍﻟﺴﻴﺎﺡ‪.‬‬

‫ﺃﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﻔﺮﺽ ﻗﻮﺍﻧﲔ ﻭﺷﺮﻭﻃﹰﺎ ﻋﻠﻰ ﻛﻞ ﺯﺍﺋﺮ‪ ..‬ﲝﻴﺚ ﻳﻌﻠﻢ‬

‫ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺑﺄﻥ ﻋﻠﻴﻪ ﺃﻣﻮﺭ‪‬ﺍ ﳚﺐ ﺃﻥ ﻻ ﻳﺘﺠﺎﻭﺯﻫﺎ ﻭﻻ ﻳﻔﻜﺮ ﻓﻴﻬﺎ ﻷ‪‬ﺎ ﲤﺲ‬ ‫ﻋﻘﻴﺪﺓ ﺍﻟﺒﻼﺩ ﻣﻦ ﺍﻷﺳﺎﺱ‪.‬‬ ‫ﻭﺭﰊ ﻳﻬﺪﻱ ﻣﺎ ﺧﻠﻖ‪.‬‬ ‫* * *‬

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‫ﻻ ﺗﺘﺤﺪﺙ ﻭﺍﺻﻤﺖ‬ ‫ﻻ ﻟﻠﺪﻛﺘﻮﺭ ﺃﳝﻦ ﺍﳉﻨﺪﻱ ﻧﺸﺮﺗﻪ ﺩﺍﻟﻴﺎ ﻳﻮﻧﺲ ﰲ ﻣﺪﻭﻧﺘﻬﺎ‪» :‬ﻻ ﺷﻲﺀ‬ ‫ﻗﺮﺃﺕ ﻣﻘﺎ ﹰ‬

‫ﻳﺬﻛﺮ ‪ :‬ﻋﺾ ﺍﻟﺮﺟﻞ ﻛﻠﺒ‪‬ﺎ«‪ ..‬ﻭﻛﻴﻒ ﲢﻮﻝ ﺍﻟﻘﺘﻞ ﻭﺍﻹﺯﻋﺎﺝ ﻭﺍﻟﺪﻭﻟﺔ ﻭﺃﻓﺎﻋﻴﻠﻬﺎ ﰲ‬

‫ﺍﳌﻮﺍﻃﻨﲔ ﻭﺍﳌﻌﺎﺭﺿﺔ ﺷﻴﺌﹰﺎ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺬﻛﺮ‪ ..‬ﺃﻥ ﻳﻘﺘﻞ ﺷﺎﺏ ﺷﺎﺑ‪‬ﺎ ﻓﻘﻂ ﻷﻧﻪ ﻏﲏ‬

‫ﻭﻻ ﻳﺮﻏﺐ ﰲ ﺃﻥ ﺗﻀﻴﻊ ﻣﻨﻪ »ﺍﻟﺒﻨﺖ ﺑﺘﺎﻋﺘﻮ« ‪ ..‬ﺃﻥ ﺗﺼﲑ ﺍﻟﺪﻭﻟﺔ ﻫﻲ ﺩﻭﻟﺔ ﺍﻹﺭﻫﺎﺏ‬

‫ﻭﺩﻭﻟﺔ ﺍﻟﺘﺨﻮﻳﻒ ﻭﺍﻟﻘﻤﻊ‪ ..‬ﺃﻥ ﺗﱰﻝ ﺇﱃ ﺍﻟﺸﺎﺭﻉ ﻓﺘﻔﺎﺟﺄ ﺑﺄﻥ ﺍﳉﻴﺶ ﻫﻮ ﺍﻟﺬﻱ‬

‫ﻳﻨﻈﻢ ﺍﻷﻣﻦ ﰲ ﺍﻟﺒﻼﺩ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻨﺸﺮ ﺍﻟﺮﻋﺐ ﻭﺍﳋﻮﻑ ﰲ ﺃﻭﺳﺎﻁ ﺍﳌﻮﺍﻃﻨﲔ‪ ..‬ﻭﻛﻞ‬

‫ﻫﺬﺍ ﻓﻘﻂ ﻷﻥ ﺍﻟﺴﻴﺪ ﺍﻟﺮﺋﻴﺲ ﺍﶈﺮﻭﺱ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﺰﻋﺠﻪ ﺃﺣﺪ ﰲ ﻣﻠﻜﻪ ﻭﺣﻜﻤﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻟﻔﺖ ﻧﻈﺮﻱ ﻫﻮ ﺃﻧﻪ ﲢﺪﺙ ﻭﺑﺪﻭﻥ ﻗﺼﺪ ﻋﻦ ﺑﻼﺩ ﺗﺮﻓﻊ ﺭﺍﻳﺔ »ﻻ‬

‫ﺗﺘﺤﺪﺙ ﻭﺍﺻﻤﺖ«‪.‬‬

‫ﻋﺎﺩﻱ ﺟﺪ‪‬ﺍ‪ ..‬ﻻ ﺗﺘﺤﺪﺙ ﰲ ﺍﻟﺴﻴﺎﺳﺔ‪ ..‬ﻻ ﺗﺘﺤﺪﺙ ﰲ ﺍﻷﻣﻦ‪ ..‬ﻻ ﺗﺘﺤﺪﺙ ﰲ‬

‫ﻣﺸﺎﺭﻳﻊ ‪‬ﻀﺔ‪ ..‬ﻻ ﺗﺘﺤﺪﺙ ﰲ ﺍﻟﺪﻳﻦ‪ ..‬ﻻ ﺗﺘﺤﺪﺙ ﰲ ﺍﻷﻭﺿﺎﻉ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬

‫ﺍﳌﺰﺭﻳﺔ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ‪ ..‬ﻻ ﺗﺘﺤﺪﺙ ﻋﻦ ﺧﻔﺎﻳﺎ ﻭﻛﻮﺍﻟﻴﺲ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻭﺍﻟﻮﻻﺓ‬

‫ﻭﺍﶈﺎﻓﻈﲔ ﻭﺍﻷﻫﻢ ﻋﻦ ﺭﺟﺎﻝ ﺍﻷﻣﻦ‪.‬‬

‫»ﺃﺻﻤﺖ« ﺃﻧﺖ ﻣﻮﺍﻃﻦ ﺗﻌﻴﺶ ﻭﻓﻘﻂ‪ ..‬ﻟﻚ ﺍﳊﻖ ﻛﻞ ﺍﳊﻖ ﰲ ﺃﻥ ﺗﻌﻤﻞ ﻭﺗﺄﻛﻞ‬

‫ﻭﺗﺸﺮﺏ ﻭﺗﻨﺎﻡ ﻓﻘﻂ ‪ ..‬ﻏﲑ ﻫﺬﺍ ﺳﻴﺘﻢ ﺍﻋﺘﺒﺎﺭﻙ ﺧﺎﺭﺟ‪‬ﺎ ﻋﻦ ﺍﻟﻘﺎﻧﻮﻥ‪ ..‬ﻏﲑ ﻫﺬﺍ ﺃﻧﺖ‬ ‫ﻣﻨﺤﺮﻑ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺒﻼﺩ‪ ..‬ﺍﻟﺒﻼﺩ ﻻ ﺗﺮﻳﺪ ﻣﻨﻚ ﺍﻟﻨﺼﺢ‪ ..‬ﺍﻟﺒﻼﺩ ﺗﺴﲑ ﰲ‬

‫ﻛﻞ ﻭﻗﺎﺭ ﳓﻮ ﺍﳍﺎﻭﻳﺔ‪ ..‬ﻭﳓﻦ ﺍﻟﻨﺎﺟﻮﻥ ﻓﻘﻂ ﻣﻨﻬﺎ‪ ..‬ﳌﺎﺫﺍ؟ ﻷﻧﻨﺎ ﺃﺣﺴﻨﺎ ﺍﻻﺳﺘﻔﺎﺩﺓ‬ ‫ﻣﻨﻚ ﻭﻣﻦ ﺃﻣﺜﺎﻟﻚ ﺃﻳﻬﺎ ﺍﳌﻮﺍﻃﻦ‪ ..‬ﺃﺣﺴﻨﺎ ﻃﻤﺲ ﻣﻌﺎﱂ ﺗﻔﻜﲑﻛﻢ ﻭﻃﻤﺲ ﻣﻌﺎﱂ‬ ‫ﺁﺭﺍﺀﻛﻢ‪.‬‬

‫ﺍﳌﻮﺍﻃﻦ ﺷﻲﺀ ﺯﺍﺋﺪ ﰲ ﺍﻟﺒﻼﺩ ﻻ ﻧﻌﺮﻓﻪ ﺳﻮﻯ ﺃﻳﺎﻡ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺃﻳﻦ ﺃﺿﻊ ﺃﻧﺎ‬

‫»ﻛﺮﺋﻴﺲ« ﻭ«ﺑﺎﻗﻲ ﺍﻟﻠﻌﺐ« ‪ -‬ﺑﻀﻢ ﺍﻟﻼﻡ ‪ -‬ﻗﻨﺎﻉ ﺍﻟﻨﻔﺎﻕ ﻭﺍﳋﺒﺚ ﻓﻘﻂ ﻟﻴﺼﻮﺕ ﻋﻠﻲ‪-‬‬ ‫ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﻟﺼﻮﺗﻪ ﺗﺄﺛﲑ‪‬ﺍ ﻳﺬﻛﺮ‪ -‬ﻭﻷﻛﺴﺐ ﺍﳌﺼﺪﺍﻗﻴﺔ ﻋﻨﺪ ﺍﻟﻐﺮﺏ ﺣﻴﺚ‬

‫ﺳﻴﻨﺪﻫﺶ ﻋﻨﺪﻣﺎ ﻳﻜﺘﺸﻒ ﺫﻟﻚ ﺍﳊﺐ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻳﻜﻨﻪ ﱄ ﺍﳌﻮﺍﻃﻦ‪ ..‬ﺑﻜﻞ ﺗﺄﻛﻴﺪ‬ ‫ﻟﻦ ﺃﺧﱪﻫﻢ ﻋﻦ ﺍﻟﺘﺰﻭﻳﺮ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻷﻧﻪ ﺯﻭﺭ ﻣﻌﻲ‪ ..‬ﻓﻘﻠﻴﻠﻮﻥ ﻫﻢ ﻣﻦ ﺫﻫﺒﻮﺍ‬ ‫ﻭﺃﺩﻟﻮﺍ ﺑﺄﺻﻮﺍ‪‬ﻢ‪ ..‬ﻭﻟﻜﻦ ﻟﺪﻳﻨﺎ ﺭﺟﺎﻝ ﺷﺮﻓﺎﺀ ﺭﻓﻌﻮﺍ ﻣﻦ ﻗﻴﻤﺔ ﺍﳌﻮﺍﻃﻦ ﻟﺪﻳﻨﺎ‬ ‫‪36‬‬

‫ﻭﺷﺎﺭﻛﻮﺍ ﰲ ﻣﻜﺎﻧﻪ‪.‬‬ ‫ﺍﻟﺒﻼﺩ ﺗﺮﻓﻊ ﺩﻭﻣ‪‬ﺎ ﺷﻌﺎﺭ »ﻻ ﺗﺘﺤﺪﺙ«‪ ..‬ﺣﱴ ﺑﺪﺃ ﻫﺬﺍ ﺍﻟﺸﻌﺎﺭ ﻳﺪﺧﻞ ﰲ ﺻﻤﻴﻢ‬ ‫ﻋﻼﻗﺎﺗﻚ ﺍﻟﻴﻮﻣﻴﺔ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺒﻴﺖ ﻭﺍﻟﺼﺤﺒﺔ …ﻭﺍﷲ ﻳﻌﻠﻢ ﺃﻳﻦ‬ ‫ﺳﻴﺪﺧﻞ ﺃﻳﻀ‪‬ﺎ؟‬

‫* * *‬

‫”ﺃﻧﺎ ﻻ ﺃﺧﺸﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻔﻜﹼﺮ ﻭﺇﻥ ﺿ ﹼﻞ ‪ ،‬ﻷﻧﻪ ﺳﻴﻌﻮﺩ ﺇﱃ ﺍﳊﻖ ‪.‬‬

‫ﺐ‬ ‫ﻭﻟﻜﲏ ﺃﺧﺸﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻔﻜﹼﺮ ﻭﺇﻥ ﺍﻫﺘﺪﻯ ﻷﻧ‪‬ﻪ ﺳﻴﻜﻮﻥ ﻛﺎﻟﻘﺸ‪‬ﺔ ﰲ ﻣﻬ ‪‬‬ ‫ﺍﻟﺮﻳﺢ” ‪.‬‬

‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ‬

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‫»ﺍﳊﻴﻄﻴﺰﻡ«‪ ..‬ﻣﻨﺼﺐ ﻟﻠﺠﻤﻴﻊ‬ ‫ﱵ ﻣﻦ ﺍﻟﻀﺤﻚ ﻭﺃﻧﺎ ﺃﻗﺮﺃ ﺗﺪﻭﻳﻨﺔ ﺟﻴﻼﻝ ﺑﻌﻨﻮﺍﻥ ‪le‬‬ ‫ﺟﻠﺴﺖ ﻋﻠﻰ ﺭﻛﺒ ‪‬‬

‫‪» Hittisme a travers le monde‬ﺍﳊﻴﻄﻴﺰﻡ ﻋﱪ ﺍﻟﻌﺎﱂ«‪..‬‬

‫ﻭﻳﺎ ﺳﺎﺩﺓ ﻭﻳﺎ ﻛﺮﺍﻡ‪ ..‬ﺍﳊﻴﻄﻴﺰﻡ ﻋﻨﺪﻧﺎ ﻛﻠﻤﺔ ﻣﻌﱪﺓ ﺟﺪ‪‬ﺍ ﻭﻻ ﺃﺩﺭﻱ ﳌﺎﺫﺍ ﱂ ﻳﺘﻢ‬

‫ﺇﺩﺧﺎﳍﺎ ﺇﱃ ﺍﻟﻘﺎﻣﻮﺱ ﺑﻌﺪ؟‪ ..‬ﻓﻬﻲ ﺍﳌﺮﺍﺩﻑ ﺍﻷﻭﺣﺪ ﻭﺍﻟﻮﺣﻴﺪ ﻭﺍﳌﻌﱪ ﺟﺪ‪‬ﺍ ﻋﻦ‬

‫ﺍﻟﺒﻄﺎﻟﺔ ﻟﺪﻳﻨﺎ ﻭﻟﻜﻦ ﻛﺘﻤﻴﺰ ﻣﻨﻬﺎ ﻓﻬﻲ ﻻ ﺗﻌﲏ ﺍﻟﺒﻄﺎﻟﺔ ﻛﻜﻠﻤﺔ ﻓﻘﻂ ﺑﻞ ﺗﻌﲏ ﻛﻞ‬

‫ﻣﺄﺳﺎﺓ ﳝﺮ ‪‬ﺎ ﺍﻟﺸﺒﺎﺏ ﺍﳉﺰﺍﺋﺮﻱ ﻭﺍﻟﻌﺮﰊ ﻛﻜﻞ‪.‬‬ ‫ﻣﺎﺫﺍ ﺗﻌﲏ ﺍﻟﻜﻠﻤﺔ؟‪:‬‬ ‫ﺍﳊﻄﻴﺰﻡ ﻛﻠﻤﺔ ﻣﺸﺘﻘﺔ ﻣﻦ »ﺣﺎﺋﻂ« ﺃﻭ »ﺟﺪﺍﺭ«‪ ..‬ﻭﺗﺮﻣﺰ ﺇﱃ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ‬

‫ﺑﻪ ﻛﻞ ﺷﺎﺏ ﺩﺭﺱ ﻛﻤﺎ ﻳﺪﺭﺱ ﺍﳉﻤﻴﻊ ﻓﻌﻞ ﻣﺎ ﻭﺟﺪ ﻧﻔﺴﻪ ﳎﱪ‪‬ﺍ ﻋﻞ ﻓﻌﻠﻪ ﻭﺣﱴ‬

‫ﻭﺍﻟﺪﻳﻪ ﻻ ﻳﻌﻠﻤﺎﻥ ﳌﺎﺫﺍ ﳚﺐ ﻋﻠﻴﻪ ﻓﻌﻞ ﻫﺬﺍ؟‪ ..‬ﺩﺭﺱ ﺣﻮﺍﱄ ﺍﳋﻤﺴﺔ ﻋﺸﺮ ﺳﻨﺔ ﺃﻭ‬

‫ﺃﻛﺜﺮ ﺃﻭ ﺃﻗﻞ‪ ..‬ﻧﺎﻝ ﺷﻬﺎﺩﺓ ﺟﺎﻣﻌﻴﺔ ﺭﻓﻴﻌﺔ ﺃﻭ ﺣﻘﲑﺓ ﻓﺬﻟﻚ ﻏﲑ ﻣﻬﻢ ﻓﻜﻠﻬﺎ ﻭﺍﺣﺪ‪..‬‬ ‫ﻭﺑﻌﺪﻫﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﺸﻐﻞ ﺍﳌﻨﺼﺐ ﺍﻟﺮﻫﻴﺐ ﻭﻫﻮ ﺩﻋﻢ ﺣﻴﻄﺎﻥ ﺍﻟﺒﻼﺩ ﻭﻣﺴﺎﻧﺪ‪‬ﺎ‬

‫ﻭﲪﺎﻳﺘﻬﺎ ﻣﻦ ﺍﻟﺴﻘﻮﻁ ﻭﺫﻟﻚ ﻳﺘﻢ ﻓﻘﻂ ﺑﺎﺳﺘﻨﺎﺩﻩ ﻋﻠﻴﻬﺎ ﻃﻮﺍﻝ ﺍﻟﻴﻮﻡ ﻣﻊ ﺳﻴﺠﺎﺭﺓ‬

‫ﻳﺪﺧﻨﻬﺎ ﻋﻠﻰ ﻓﺘﺮﺍﺕ ﻣﺘﻘﻄﻌﺔ ﻭﺃﺣﻴﺎﻧﺎ ﻳﺴﺘﻌﲔ ﲟﺎ ﻧﺴﻤﻴﻪ »ﺍﻟﺒﻮﻧﺘﺔ« ﺃﻭ ﺑﻘﺎﻳﺎ‬ ‫ﺍﻟﺴﺠﺎﺋﺮ ﻳﻠﺘﻘﻄﻬﺎ ﺧﻔﻴﺔ ﻋﻦ ﺃﻫﻠﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻳﺪﺧﻨﻬﺎ ﻛﺬﻟﻚ ﺧﻔﻴﺔ‪.‬‬

‫ﻣﺎ ﳝﻴﺰ ﻣﻨﺼﺒﻪ ﻫﺬﺍ ﺃﻧﻪ ﻣﻨﺼﺐ ﻟﻠﺠﻤﻴﻊ ﻓﻠﻴﺲ ﻟﻪ ﺷﺮﻭﻁ ﳏﺪﺩﺓ‪ ..‬ﺗﺴﺘﻄﻴﻊ‬

‫ﺍﻟﻌﻤﻞ ﻓﻴﻪ ﻛﻴﻔﻤﺎ ﻭﻭﻗﺘﻤﺎ ﺗﺸﺎﺀ‪ ..‬ﻟﺪﻳﻚ ﻛﻞ ﺟﺪﺭﺍﻥ ﺍﻟﺒﻼﺩ ﻟﺘﺴﺘﻨﺪ ﻋﻠﻴﻬﺎ‪ ..‬ﻃﺒﻌ‪‬ﺎ‬ ‫ﺟﺪﺭﺍﻥ ﺍﳉﻨﺮﺍﻻﺕ ﳑﻨﻮﻉ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻨﻬﺎ ﻓﻬﻲ ﻣﻠﻐﻤﺔ ﻭ»ﺣﺮﺷﺔ« ﺃﻭ ﺧﺸﻨﺔ ﻟﻠﻐﺎﻳﺔ‪.‬‬

‫ﻭﻟﻜﻦ ﻣﺆﺧﺮ‪‬ﺍ ﳚﺐ ﻋﻠﻴﻚ ﺃﻥ ﲢﺮﺹ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻡ ﺑﻌﺾ ﺍﳊﻴﻄﺎﻥ‪..‬‬

‫ﻓﻬﻲ ﺣﻜﺮ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﺑﻌﻴﻨﻬﺎ‪ ..‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳊﺎﺋﻂ ﻫﻮ ﺣﺎﺋﻂ ﻣﱰﻟﻜﻢ‬ ‫ﻧﻔﺴﻪ‪.‬‬

‫ﻋﻴﺐ ﻫﺬﺍ ﺍﳌﻨﺼﺐ ﺍﻟﻮﺣﻴﺪ ﺃﻧﻪ ﺑﺪﻭﻥ ﺭﺍﺗﺐ‪ ..‬ﺃﻱ ﻭﻇﻴﻔﺔ ﺑﺎ‪‬ﺎﻥ ﲤﺎﻣ ﹰﺎ ﻛﻤﺎ‬

‫ﻳﻄﺎﻟﻌﻮﻧﻨﺎ ﰲ ﺍﻹﻋﻼﻧﺎﺕ‪:‬‬ ‫‪38‬‬

‫»ﳎﺎﻧ‪‬ﺎ‪ ..‬ﺳﺎﻧﺪ ﻋﺸﺮﺓ ﺣﻴﻄﺎﻥ ﻣﻦ ﺣﻴﻄﺎﻥ ﺑﻠﺪﻙ ﻭﺍﺭﺑﺢ ﺃﺣﺪﺙ ﻋﻠﺒﺔ ﺳﺠﺎﺋﺮ ﻣﻦ‬

‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺪﻧﻴﺌﺔ«‬

‫ﳝﻜﻨﻚ ﻋﺰﻳﺰﻱ ﺍﳊﻴﻄﻴﺴﺖ ﺃﻥ ﺗﺴﺘﺨﺪﻡ ﺃﺭﻗﻰ ﺍﻟﻌﺒﺎﺭﺍﺕ ﰲ ﺷﺘﻢ ﺃﻱ ﺷﺨﺺ ﺃﻭ‬

‫ﺟﻬﺔ ﺃﻭ ﺑﻼﺩ ﺗﺮﻳﺪ ﻭﻳﺎ ﺣﺒﺬﺍ ﻟﻮ ﻛﺎﻧﺖ ﻟﺪﻳﻚ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺮﻓﺎﻕ ﺍﳉﺎﻣﻌﻴﲔ‪/‬ﺃﻭ‬

‫ﻏﲑ ﺍﳉﺎﻣﻌﻴﲔ ﻓﺠﻠﻬﻢ ﳍﻢ ﻧﻔﺲ ﺍﻟﺘﻔﻜﲑ؛ ﺍﻟﻨﺎﻗﻤﲔ ﻋﻠﻰ ﺍﻟﺒﻼﺩ ﻭﺃﻫﻞ ﺍﻟﺒﻼﺩ ﻟﺘﺤﻠﻰ‬

‫»ﺍﻟﻘﻌﺪﺓ«‪.‬‬

‫ﻭﺍﳊﻴﻄﻴﺰﻡ ﻳﺘﻤﻴﺰ ﻛﺬﻟﻚ ﺑﺎﻟﻘﻬﻮﺓ ﺍﻟـ »‪ «bien dosé‬ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﻟﻚ‬

‫ﺍﻟﻘﻬﻮﺍﺟﻲ ﺑﻨﻮﻉ ﻣﻦ ﺍﳊﺮﻓﻴﺔ ﻭﺍﻟﺮﺟﻠﺔ‪ ..‬ﻭﻟﻴﺪ ﻟﺒﻼﺩ ﻳﺎ ﺧﻮ‪.‬‬

‫ﺑﻌﻀﻬﻢ ﺑﺪﺃ ﻳﻄﻮﺭ ﻫﺬﻩ ﺍﳌﻬﻨﺔ ﻭﳛﻮﳍﺎ ﺇﱃ »ﺣﺠﺮﻳﺴﺖ« ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﻜﻠﻤﺔ‬

‫ﺍﻟﻔﺎﺿﻠﺔ »ﺣﺠﺮ«‪ ..‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺘﺠﻪ ﺇﱃ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻨﺎﺋﻴﺔ ﻟﺪﻋﻢ ﺟﺒﺎﻝ ﻭﺣﺠﺎﺭﺓ‬ ‫ﺍﻟﺒﻼﺩ ﻣﻦ ﺍﻧﺘﻬﺎﻙ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺼﺎﺭﺧﺔ ﻭﻳﻘﺎﻭﻡ ﺑﺪﻭﺭﻩ ﻋﻮﺍﻣﻞ ﺍﻟﺘﻌﺮﻳﺔ‪.‬‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺗﺄﰐ ﻣﺎﺟﺪﺓ ﺍﻟﺮﻭﻣﻲ ﻭﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺋﻴﺲ ﺑﻨﻔﺴﻪ ﻣﻠﻴﺎﺭ‪‬ﺍ ﻣﻦ ﺍﻟﺪﻧﺎﻧﲑ‬

‫ﺍﳉﺰﺍﺋﺮﻳﺔ ﺍﻟﻌﺰﻳﺰﺓ ﺃﻭ ﺃﻛﺜﺮ ﻭﳛﻀﺮ ﺣﻔﻠﺘﻬﺎ ﺑﻨﻔﺴﻪ ﻭﻳﺼﻔﻖ ﳍﺎ ﻭﻳﻘﺪﻡ ﳍﺎ ﻭﺳﺎﻡ ﻻ‬

‫ﺃﺩﺭﻱ ﻣﺎ ﺣﺎﺟﺘﻬﺎ ﻟﻪ؟‪ ..‬ﻭﻛﺄﻥ ﺍﻟﺒﻼﺩ ﰲ ﻧﻌﻴﻢ‪ ..‬ﻃﺒﻌ‪‬ﺎ ﻓﺎﻟﻜﻞ ﺻﺎﺭ ﻳﻌﻤﻞ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻌﻤﻞ ﳎﺎﱐ ﻭﺑﺪﻭﻥ ﺭﺍﺗﺐ ﻛﻬﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺮﻓﻴﻊ ﺍﻟﺬﻱ ﻳﻨﺘﺸﺮ ﰲ ﻏﺎﻟﺒﻴﺔ ﺷﺒﺎﺏ‬ ‫ﺍﻟﺒﻼﺩ‪.‬‬

‫ﺑﺎﺭﻙ ﺍﷲ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﺣﱴ ﺍﻵﻥ ﺗﺴﻬﺮ ﻋﻠﻰ ﺍﻟﺸﺒﺎﺏ ﻭﺭﺍﺣﺔ ﺍﻟﺸﺒﺎﺏ‪.‬‬ ‫* * *‬

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‫ﲨﻬﻮﺭ ﺑﻠﻮﺣﺔ ﲢﻜﻢ ﻋﻦ ﺑﻌﺪ‬ ‫ﻋﻨﺪﻣﺎ ﺷﺎﻫﺪﺕ ﻓﻴﻠﻢ »‪ «Shrek‬ﺃﻋﺠﺒﲏ ﺫﻟﻚ ﺍﳌﺸﻬﺪ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﳉﻤﻬﻮﺭ‬

‫ﲢﺖ ﺭﲪﺔ ﺍﳌﻮﺟﻪ‪ ..‬ﻭﻫﺬﺍ ﺍﳌﻮﺟﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺷﺨﺺ ﳛﻤﻞ ﻋﺪﺓ ﻻﻓﺘﺎﺕ ﻣﻜﺘﻮﺏ‬ ‫ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ »ﺗﺼﻔﻴﻖ« »ﻭﻭﺍﺍﺍﺍﺍﺍﺍﺍﺍﻭﻭ« »ﺿﺤﻚ« »ﻟﻄﻢ« … ﺇﱁ‪..‬‬

‫ﻭﻋﻨﺪﻣﺎ ﻳﺮﻓﻊ ﺇﺣﺪﺍﻫﺎ ﻳﻨﻔﺬ ﺍﳉﻤﻬﻮﺭ ﻣﺎ ﻓﻴﻬﺎ ﺑﺎﳊﺮﻑ ﺍﻟﻮﺍﺣﺪ‪ ..‬ﻛﺄﻥ ﻳﺮﻓﻊ‬

‫ﻟﻮﺣﺔ »ﺿﺤﻚ« ﻓﻴﻀﺤﻚ ﺍﻟﻨﺎﺱ ﻭﻳﺮﻓﻊ ﺑﻌﺪﻫﺎ ﻟﻮﺣﺔ »ﻭﺍﺍﺍﺍﻭ« ﻓﻴﻮﺍﺍﺍﺍﻭﻳﻲ ﺍﻟﻨﺎﺱ‪..‬‬ ‫ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻏﲑ ﻣﺪﺭﻛﲔ ﳌﺎﺫﺍ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ؟‪ ..‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺴﺨﺮﻳﺔ‬

‫ﻣﻦ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺘﺮﻓﻴﻬﻴﺔ‪.‬‬

‫ﻛﻞ ﻫﺬﺍ ﻹﻋﻄﺎﺀ ﺍﳊﻴﻮﻳﺔ ﻭﺍﳊﺮﻛﺔ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻷﻫﻢ »ﺍﻻﺳﺘﻘﻄﺎﺏ« ﻟﻠﱪﺍﻣﺞ‬

‫ﺍﻟﺘﺎﻓﻬﺔ ﺍﻟﱵ ﺗﺒﺚ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪﻳﻦ‪ ..‬ﻻ ﺃﻗﻮﻝ ﺑﺄﻥ ﻛﻞ ﺍﻟﱪﺍﻣﺞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻭﻟﻜﲏ‬

‫ﺃﺭﻯ ﻋﺪﺩ‪‬ﺍ ﻻ ﺑﺄﺱ ﻣﻨﻬﺎ ﻳﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ..‬ﻭﺃﺳﻠﻮﺏ ﺍﳉﻤﻬﻮﺭ ﺍﳌﻮﺟﻪ ﻫﺬﺍ‬ ‫ﻋﻠﻰ ﻣﺎ ﻳﺒﺪﻭ ﻭﻛﺎﻟﻌﺎﺩﺓ ﻣﺴﺘﻮﺭﺩ ﻣﻦ ﺑﻼﺩ »ﺑﺮﺍ«‪.‬‬

‫ﻭﺣﺎﻝ ﺍﳉﻤﻬﻮﺭ ﺍﻟﻌﺮﰊ ﺍﻵﻥ ﻋﻠﻰ ﺍﻟﺸﺎﺷﺎﺕ ﻗﺪ ﺑﺪﺃ ﻳﺄﺧﺬ ﻧﻔﺲ ﺍﻟﻄﺎﺑﻊ‪ ..‬ﻭﻟﻜﻦ‬

‫ﻼ ﺗﻌﺮﻓﻮﻥ ﻛﻠﻜﻢ ﺫﻟﻚ ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﺘﻠﻔﺰﻳﻮﱐ ﺍﳌﺸﻬﻮﺭ ﺍﳌﺴﻤﻰ »‪ «Oprah‬ﻗﺪ‬ ‫ﻗﺒ ﹰ‬ ‫ﻳﺪﺧﻞ ﻋﻠﻲ ﺍﻵﻥ ﺍﻟﻜﺜﲑﻭﻥ ﻭﺧﺼﻮﺻ‪‬ﺎ ﺍﻟﻜﺜﲑﺍﺕ ﻟﻴﻘﻠﻦ ﱄ ﻛﻼﻣ‪‬ﺎ ﻣﻦ ﻧﻮﻉ »ﻣﺎ‬

‫ﲢﺸﺮﺵ ﻧﻔﺴﻚ ﰲ ﺍﻟﻠﻲ ﻣﻠﻜﺶ ﻓﻴﻪ«‪..‬‬

‫ﳊﻈﺔ ﺃﻧﺎ ﻫﻨﺎ ﻟﻦ ﺃﲢﺪﺙ ﺃﻭﺑﺮﺍ ﻭﻳﻨﻔﺮﻱ ﻭﺃﺧﻼﻗﻬﺎ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻻ ﻋﻦ ﺛﺮﺍﺀﻫﺎ‬

‫ﺍﻟﻔﺎﺣﺶ ﻭﺗﺄﺛﲑﻫﺎ ﺍﻟﻜﺒﲑ ﰲ ﻧﺴﺎﺀ ﺍﻟﻌﺎﱂ ﻭﺧﺼﻮﺻ‪‬ﺎ ﺍﻟﺴﻌﻮﺩﻳﺎﺕ ﺣﻴﺚ ﻛﺸﻒ‬

‫ﻣﺆﺧﺮ‪‬ﺍ ﺑﺄﻧﻪ ﺃﺣﺪ ﺃﻛﺜﺮ ﺍﻟﱪﺍﻣﺞ ﺍﻟﱵ ﺗﺘﺎﺑﻌﻬﺎ ﺍﻟﺴﻌﻮﺩﻳﺎﺕ‪ ..‬ﺧﺎﺻﺔ ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺍﳌﺬﻳﻌﺔ ﺍﻷﻛﺜﺮ ﺷﻬﺮﺓ ﰲ ﺍﻟﻌﺎﱂ ﺗﺘﺤﺪﺙ ﲝﻤﺎﺱ ﻋﻦ ﺣﺮﻳﺔ ﺍﳌﺮﺃﺓ ﻭﺑﺄﺳﻠﻮﺏ ﻣﺸﻮﻕ‬

‫ﻭﻣﺜﲑ ﲝﻴﺚ ﺗﺘﺠﺎﻭﺯ ﺍﳌﺸﺎﻫﺪﺓ ‪ -‬ﻭﻻ ﺃﻗﺼﺪ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ -‬ﺃﺧﻼﻕ ﺯﻭﺟﻬﺎ ﺍﳌﺘﺪﻧﻴﺔ‬

‫ﻟﺘﻠﺼﻖ ﻛﻞ ﻋﻴﺐ ﻓﻴﻪ ﺑﺎﻹﺳﻼﻡ‪ ..‬ﻟﻦ ﺃﲢﺪﺙ ﻋﻦ ﻫﺬﺍ ﻃﺒﻌ‪‬ﺎ‪ ..‬ﻭﻟﻦ ﺃﲢﺪﺙ ﻛﺬﻟﻚ ﻋﻦ‬

‫ﻛﻤﻴﺔ ﺍﻷﻓﻜﺎﺭ »ﺍﳌﺼﻴﺒﺔ« ﺍﻟﱵ ﺗﺮﺩ ﰲ ﺍﻟﱪﻧﺎﻣﺞ ﻋﻠﻰ ﺃ‪‬ﺎ ﺣﻠﻮﻝ ﳌﺸﺎﻛﻞ ﺍ‪‬ﺘﻤﻊ‪..‬‬ ‫ﻭﻟﺴﺖ ﺳﻠﺒﻴ‪‬ﺎ ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻓﺎﻟﱪﻧﺎﻣﺞ ﻳﻮﻓﺮ ﻗﺪﺭ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺮﻳﺔ‬

‫ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺘﺤﺎﻭﺭ ﺍﳍﺎﺩﺉ ﻭﺍﳌﻘﻨﻊ ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﺍﻟﻌﻨﻒ ﻭﺍﻻﻧﺪﻓﺎﻉ ﻛﻤﺎ ﳒﺪﻩ ﰲ ﺑﻌﺾ‬ ‫ﻓﻀﺎﺋﻴﺎﺗﻨﺎ‪.‬‬

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‫ﻳﻌﲏ ﻣﻘﺘﻨﻊ ﺑﻔﻜﺮﺓ ﺍﻟﱪﻧﺎﻣﺞ ﻭﺃﺳﻠﻮﺑﻪ‪ ..‬ﻭﻏﲑ ﻣﻘﺘﻨﻊ ﺑﻨﺴﺒﺔ ﻛﺒﲑﺓ ‪ -‬ﺣﻮﺍﱄ‬

‫‪90‬ﰲ ﺍﳌﺎﺋﺔ‪ -‬ﳑﺎ ﻳﻘﺪﻣﻪ ﺍﻟﱪﻧﺎﻣﺞ ﻫﺬﺍ ﻛﻞ ﺷﻲﺀ ‪ -‬ﺍﺭﲢﺘﻮﺍ؟ ‪-‬‬

‫ﻳﻌﲏ ﺳﺄﲢﺪﺙ ﻋﻦ ﺍﳉﻤﻬﻮﺭ ﻭﺍﻟﺬﻱ ﺃﻇﻦ ﺑﺄﻧﻪ ﲨﻬﻮﺭ »ﺣﻠﻮ ﻭﻇﺮﻳﻒ«‪ ..‬ﻻ‬

‫ﻳﺘﺤﺪﺙ ﻋﺎﺩ ﹰﺓ ﻭﻣﺒﺘﺴﻢ ﻃﻮﺍﻝ ﺍﻟﻮﻗﺖ‪ ..‬ﻣﻬﻨﺪﻡ ﻋﺎﻵﺧﺮ‪ ..‬ﻭﺇﺫﺍ ﺣﺪﺙ ﻭﲢﺪﺙ ﻭﺍﺣﺪ‬ ‫ﻣﻦ ﺍﳉﻤﻬﻮﺭ ﻓﺴﺘﺠﺪﻭﻧﻪ ﳏﺮﺟ‪‬ﺎ ﻟﻠﻐﺎﻳﺔ ﻭﻳﻄﺮﺡ ﺃﺳﺌﻠﺔ ﺫﻛﻴﺔ ﲡﺪﻫﺎ ﻋﻨﺪ ﺍﳌﺬﻳﻌﺔ‬

‫ﻗﺒﻠﻪ ﻫﻮ!! ﻭﲡﺪ ﺍﳌﺬﻳﻌﺔ ﺗﺴﺘﻀﻴﻒ ﻋﺪﺩ‪‬ﺍ ﻻ ﺣﺼﺮ ﻟﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﻤﺜﻠﲔ ﺇﱃ‬

‫ﺍﳌﻐﻨﻴﲔ ﺇﱃ ﺍ‪‬ﺮﻣﲔ ﺇﱃ ﺍﻟﺮﺅﺳﺎﺀ ﺣﱴ ﻭﺃﻱ ﺷﺨﺺ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻟﻚ‪ ..‬ﻭﻳﻜﻔﻲ ﺃﻥ‬

‫ﻳﻘﻮﻝ ﺃﺣﺪﻫﻢ ﻛﻠﻤﺔ ﺑﺴﻴﻄﺔ ﻟﻠﻐﺎﻳﺔ ﻣﻦ ﻧﻮﻉ »ﺃﺳﻒ ﻻ ﺃﺣﺐ ﺍﻟﺘﻔﺎﺡ«‪ ..‬ﺣﱴ ﻳﻬﺘﻒ‬

‫ﺍﳉﻤﻬﻮﺭ ﻭﺭﺍﺀﻩ ﻭﺑﺘﻨﺎﻏﻢ ﻣﺜﲑ ﻟﻼﺳﺘﻐﺮﺍﺏ »ﺃﺍﺍﺍﻭﻭﻭﻭﻭﻭﻭﻭﻭﻭﻭﻭﻩ« ﻛﻨﻮﻉ ﻣﻦ ﺍﳊﺴﺮﺓ‪..‬‬

‫ﺇﻧﻪ ﻻ ﻳﺄﻛﻞ ﺍﻟﺘﻔﺎﺡ‪.‬‬

‫ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺗﻠﻚ ﺍﻟﱪﺍﻣﺞ ﻛﱪﺍﻣﺞ ﺍﻷﻓﻼﻡ ﺍﳌﱰﻟﻴﺔ ﺍﳌﻀﺤﻜﺔ‪ ..‬ﻭﺑﺮﺍﻣﺞ ﺍﻟﺴﻮﺑﺮ‬

‫ﺳﺘﺎﺭ ﻭﺍﻟﺴﺘﺎﺭ ﻭﻏﲑﻫﺎ ﳑﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﲨﻬﻮ ‪‬ﺭﺍ ﻳﻜﻔﻲ ﻟﺘﺸﻜﻴﻞ ﺩﻭﻟﺔ ﺟﺪﻳﺪﺓ‪.‬‬

‫ﻋﻨﺪﻧﺎ ﻫﻨﺎ ﺃﻳﻀ‪‬ﺎ ﻧﺮﻯ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ‪ ..‬ﻟﺪﻳﻨﺎ ﲨﻬﻮﺭ ﺑﺪﺃ ﰲ ﺍﻻﻧﺼﻴﺎﻉ ﻷﻭﺍﻣﺮ‬

‫ﺍﳌﻮﺟﻪ ﻷﻧﻪ ﻓﻘﻂ ﻳﺮﻏﺐ ﰲ ﺍﻟﻈﻬﻮﺭ‪ ..‬ﻛﻨﻮﻉ ﻣﻦ »ﺷﻮﻓﻮﱐ« ﺃﻭ »ﺃﻧﺎ ﻫﻨﺎ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﺍﻷﺭﺽ«‪ ..‬ﻭﻟﻮ ﺭﺃﻯ ﺃﺣﺪﻛﻢ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺬﻱ ﻳﺼﻨﻊ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻷﺻﺎﻟﺔ‬ ‫ﻭﺍﻟﻨﺴﺎﺀ ﺍﻟﺸﺎﳐﺎﺕ‪ ..‬ﺑﺮﻧﺎﻣﺞ »ﺳﺘﺎﺭ ﻛﻘﺪﻣﻲ« ﻟﺘﺄﻛﺪ ﻣﻦ ﺫﻟﻚ ﻷﻧﻪ ﺳﻴﻠﺤﻆ ﺑﻜﻞ‬

‫ﻭﺿﻮﺡ ﺍﳌﻮﺟﻪ ﻭﻫﻮ ﺑﺎﻷﺳﻔﻞ ﳛﺎﻭﻝ ﺍﻟﺘﺨﻔﻲ ﻋﻦ ﺍﻟﻜﺎﻣﲑﺍ ﺍﻟﱵ ﲢﻠﻖ ﰲ ﻛﻞ ﻣﻜﺎﻥ‬ ‫ﻭﺍﻟﻨﺎﺱ ﲢﺎﻭﻝ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﻗﺼﺪ ﺗﻨﻔﻴﺬﻩ ‪-‬ﻟﻴﻔﻨﺪ ﺃﺣﺪﻛﻢ ﻣﺎ ﺃﻗﻮﻟﻪ‪.-‬‬ ‫ﻛﺎﻧﺖ ﻟﺪﻳﻨﺎ ﻫﻨﺎ ﺣﺼﺔ ﺗﻌﺮﺽ ﰲ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺍﳉﺰﺍﺋﺮﻱ ﺍﲰﻬﺎ »ﺁﺧﺮ ﻛﻠﻤﺔ«‬

‫ﻭﺃﺧﺮﻯ ﺍﲰﻬﺎ »ﻓﺎﻣﻴﻼ«‪ -‬ﻟﺪﻳﻬﻤﺎ ﲨﻬﻮﺭ ﻭﻛﺄﻥ ﻋﻤﻠﻴﺔ ﻏﺴﻴﻞ ﻣﺦ ﻗﺪ ﻃﺮﺃﺕ ﻋﻠﻴﻪ‪..‬‬

‫ﰲ ﻧﻔﺲ ﻭﺍﺣﺪ ﻭﰲ ﻭﺣﺪﺓ ﻣﺘﻜﺎﻣﻠﺔ ﻳﻬﺘﻔﻮﻥ ﻭﻳﻀﺤﻜﻮﻥ ﻭﻳﻔﻌﻠﻮﻥ ﻛﻞ ﺷﻲﺀ ﰲ ﻧﻔﺲ‬

‫ﺍﻟﻮﻗﺖ ﻭﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ﻭﻫﺬﺍ ﻣﺎ ﺃﺳﺘﻐﺮﺑﻪ ﻛﻴﻒ ﳝﻜﻨﻬﻢ ﻓﻌﻞ ﻫﺬﺍ ﻣﻌ‪‬ﺎ ﺑﺎﻟﺮﻏﻢ ﻣﻦ‬ ‫ﺃ‪‬ﻢ ﻻ ﻳﻌﺮﻓﻮﻥ ﺑﻌﻀﻬﻢ‪.‬‬

‫ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳉﻤﻬﻮﺭ ﻳﻔﺮﺣﲏ ﺑﺸﺪﺓ‪ ..‬ﻟﻘﺪ ﻭﺟﺪﺗﻪ ﻣﺘﺤﺪ‪‬ﺍ ﺑﺸﻜﻞ ﻻ‬

‫ﻳﻮﺻﻒ‪ ..‬ﻟﻪ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺭ‪ ..‬ﻳﻨﺒﺊ ﺑﺄﻥ ﻣﺴﺘﻘﺒﻠﻨﺎ ﺍﻹﺳﻼﻣﻲ‬

‫ﻭﺍﻟﻌﺮﰊ ﺳﻴﺘﻮﺣﺪ ﺑﺈﺫﻥ ﺍﷲ ﻋﻠﻰ ﻳﺪ ﺍﳌﻮﺟﻪ ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﲑﻓﻊ ﻟﻨﺎ ﺍﻟﻼﻓﺘﺎﺕ ﰲ‬ ‫ﺍﳋﻔﺎﺀ‪ ..‬ﻻﻓﺘﺎﺕ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ »ﺗﻨﺪﻳﺪ« ﻓﻨﻨﺪﺩ‪» ..‬ﺷﺠﺐ« ﻓﻨﺸﺠﺐ‪» ..‬ﺗﺼﺮﻳﺢ«‬ ‫‪41‬‬

‫ﻓﻨﺼﺮﺡ‪» ..‬ﺿﺤﻚ« ﻓﻨﻀﺤﻚ‪ ..‬ﺍﳌﺸﻜﻠﺔ ﺃﻧﻪ ﺳﻴﻨﺴﻰ ﻗﺎﺋﻤﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ‬

‫ﳚﺐ ﺃﻥ ﺗﺬﻛﺮ ﻋﺒﺎﺭﺍﺕ ﻣﻦ ﻧﻮﻉ »ﻻ ﻟﻠﻴﻬﻮﺩ ﺍﻟﺼﻬﺎﻳﻨﺔ« ﺃﻭ »ﻻ ﻟﺴﻴﺎﺳﺔ ﺃﻣﺮﻳﻜﺎ‬

‫ﺍﳌﺘﻌﺠﺮﻓﺔ« ﻭ»ﻟﻦ ﻳﻀﻴﻊ ﺩﻡ ﺍﻟﺸﻬﺪﺍﺀ ﺳﺪﻯ« ﻭﻏﲑﻫﺎ ﻛﺜﲑ‪ ..‬ﻋﻠﻰ ﺍﻷﺭﺟﺢ ﺃﻥ ﻧﻔﺴﻴﺘﻪ‬

‫ﻣﻬﺰﻭﺯﺓ ﻭﻟﻴﺴﺖ ﺻﺎﺣﺒﺔ ﻣﺴﺆﻭﻟﻴﺔ ﻭﳍﺬﺍ ﻟﻦ ﲡﺪ ﻋﻨﺪﻩ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﻔﺎﻫﺎﺕ‪.‬‬

‫ﺑﻘﻲ ﻓﻘﻂ ﺃﻥ ﺗﺼﲑ ﺍﻟﺸﻌﻮﺏ ﲟﺜﻞ ﻭﺣﺪﺓ ﻫﺬﺍ ﺍﳉﻤﻬﻮﺭ ﺍﻟﺬﻱ ﳝﺸﻲ ﺑﻠﻮﺣﺔ‬

‫ﲢﻜﻢ ﻋﻦ ﺑﻌﺪ‪.‬‬

‫* * *‬

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‫ﺍﳌﻮﻧﺪﻳﺎﻝ ﻭﺷﻌﺮﻱ!!‬ ‫ﻟﻌﻨﺖ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻗﺮﺭﺕ ﻓﻴﻬﺎ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﳊﻼﻕ ﰲ ﻭﻗﺖ ﻛﺎﻧﺖ ﻓﻴﻪ‬

‫ﻣﺒﺎﺭﺍﺓ ﺳﺎﺧﻨﺔ ﺗﺪﻭﺭ ﺑﲔ ﺍﻟﱪﺗﻐﺎﻝ ﻭﻻ ﺃﺩﺭﻱ ﻣﻊ ﻣﻦ ﺑﺎﻟﻀﺒﻂ‪ ..‬ﻓﻠﺴﺖ ﻣﻦ ﻣﺘﺎﺑﻌﻲ‬

‫ﺍﻟﻜﺮﺓ ﻭﻻ ﺃﺣﺐ ﺣﱴ ﻣﺸﺎﻫﺪ‪‬ﺎ‪ ..‬ﺃﻋﺘﻘﺪ ﺃﻧﻪ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻟﻌﺒﺖ ﻓﻴﻪ ﻛﺬﻟﻚ ﻓﺮﻧﺴﺎ‬

‫ﻣﻊ ﺍﻟﱪﺍﺯﻳﻞ‪ ..‬ﻻ ﻋﻠﻴﻨﺎ‪.‬‬

‫ﻓﻘﺪ ﺟﺎﺀﱐ ﺷﻌﻮﺭ ﻏﺮﻳﺐ ﺃﱐ ﺃﻣﺜﻞ ﺩﻭﺭ »ﺍﻟﻔﺰﺍﻋﺔ« ﺍﻟﱵ ﻳﻘﻮﻡ ﺻﺎﺣﺒﻬﺎ‬

‫ﺑﺈﻋﺪﺍﺩﻫﺎ ﻷﺟﻞ ﺃﻥ ﺗﻨﺘﺼﺐ ﻭﺳﻂ ﺣﻘﻮﻝ ﺍﻟﺬﺭﺓ ﻹﺧﺎﻓﺔ ﺍﻟﻐﺮﺑﺎﻥ‪.‬‬ ‫ﻓﺘﺎﺭﺓ ﺃﺟﺪ ﺍﳌﻘﺺ ﻳﻘﺮﺭ ﺯﻳﺎﺭﺓ ﻋﻴﲏ‪..‬‬

‫ﻭﺗﺎﺭﺓ ﺃﺟﺪ ﻟﻌﺎﺏ ﺍﳊﻼﻕ ﻳﺘﺴﺎﻗﻂ ﻋﻠﻰ ﺷﻌﺮﻱ‪..‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﺴﻜﺐ ﺍﳌﺎﺀ ﻋﻠﻰ ﻗﻔﺎﻱ‪..‬‬

‫ﻭﺗﺎﺭﺓ ﻳﺘﺮﻙ ﺭﺃﺳﻲ ﻓﺠﺄﺓ ﻟﻴﻨﺪﻓﻊ ﳓﻮ ﺷﺎﺷﺔ ﺍﻟﺘﻠﻔﺎﺯ ﻷﺟﻞ ﻣﺸﺎﻫﺪﺓ ﻟﻘﻄﺔ‬

‫ﺑﻌﻴﻨﻬﺎ‪..‬‬

‫ﺣﱴ ﺃﻧﲏ ﺣﲔ ﺩﺧﻠﺖ ﻭﺟﺪﺗﻪ ﻭﺭﻓﻘﺔ ﻣﻦ ﺃﺻﺪﻗﺎﺀﻩ ﺭﺍﻓﻌﻲ ﺍﻟﺮﺅﻭﺱ ﺇﱃ ﺭﻛﻦ‬ ‫ﺍﻟﺼﺎﻟﻮﻥ ﺑﺎﻷﻋﻠﻰ ﺃﻳﻦ ﻛﺎﻥ ﺍﻟﺘﻠﻔﺎﺯ ﻣﺜﺒﺘ‪‬ﺎ‪ ..‬ﻭﺗﺬﻣﺮ ﻫﻮ ﺣﲔ ﺩﺧﻮﱄ ﻓﻠﻢ ﻳﻜﻦ ﻳﺮﻏﺐ‬

‫ﰲ ﺍﻟﻌﻤﻞ‪ ..‬ﻭﺣﲔ ﻛﺎﻥ ﳛﻠﻖ ﱄ ﺗﺼﻮﺭﺕ ﻟﻠﺤﻈﺎﺕ ﺑﺄﻧﻪ ﺳﻴﺘﺤﻮﻝ ﺇﱃ ﺣﺮﺑﺎﺀ‪ ..‬ﻋﲔ‬ ‫ﻋﻠﻰ ﺷﻌﺮﻱ ﻭﺍﻷﺧﺮﻯ ﻋﻠﻰ ﺍﻟﺸﺎﺷﺔ‪ ..‬ﻣﻊ ﻓﻢ ﻣﻔﺘﻮﺡ ﻭﻳﺪﺍﻥ ﻣﺮﲡﻔﺘﺎﻥ‪ ..‬ﻭﻗﺪ ﺃﺳﺮﻉ‬

‫ﰲ ﺍﳊﻼﻗﺔ ﻋﻠﻰ ﻏﲑ ﻋﺎﺩﺗﻪ ﻣﻌﻲ‪ ..‬ﻭﺣﲔ ﺧﺮﺟﺖ ﺷﻌﺮﺕ ﻟﻠﺤﻈﺎﺕ ﺑﺄﱐ ﺃﺭﻏﺐ ﰲ‬ ‫ﺯﻳﺎﺭﺓ ﺣﻘﻞ ﻣﻦ ﺣﻘﻮﻝ ﺍﻟﺬﺭﺓ‪.‬‬

‫ﺇﻥ ﻛﺎﻥ ﻳﺮﻏﺐ ﰲ ﻣﺸﺎﻫﺪﺓ ﺍﳌﺒﺎﺭﺍﺓ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻧﻪ ﻳﻐﻠﻖ ﺍﶈﻞ ﳊﲔ ﺍﻧﺘﻬﺎﺀ ﺍﳌﺒﺎﺭﺍﺓ‬

‫ﺃﻭ ﺣﱴ ﻳﺴﺘﺄﺫﻥ ﻣﲏ ﺃﻥ ﺃﻧﺘﻈﺮﻩ ﳊﲔ ﺍﻧﺘﻬﺎﺀ ﺍﳌﺪﺓ ﺍﳌﺘﺒﻘﻴﺔ ﻣﻨﻬﺎ‪ ..‬ﻻ ﻣﺸﻜﻠﺔ ﻟﺪﻱ‬ ‫ﰲ ﻫﺬﺍ‪.‬‬

‫ﺍﳌﻮﻧﺪﻳﺎﻝ ﺑﺎﳌﻨﺎﺳﺒﺔ ﻻ ﺃﺣﺐ ﻣﺘﺎﺑﻌﺘﻪ‪ ..‬ﻭﻟﻜﲏ ﺃﺣﺐ ﻓﻴﻪ ﺫﻟﻚ ﺍﳉﺰﺀ ﺍﻟﺬﻱ‬

‫ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﻟﺪﻭﻝ ﻣﻦ ﳐﺘﻠﻒ ﺑﻘﺎﻉ ﺍﻟﻌﺎﱂ ﻟﻠﺘﻨﺎﻓﺲ‪ ..‬ﻳﻌﺠﺒﲏ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ‬ ‫ﳒﺪﻩ ﻋﻨﺪ ﺍﳉﻤﺎﻫﲑ ﺑﻌﺎﺩﺍ‪‬ﻢ ﻭﺗﻘﺎﻟﻴﺪﻫﻢ ﺍﻟﱵ ﳛﻀﺮﻭ‪‬ﺎ ﻣﻌﻬﻢ ﺇﱃ ﺍﳌﻠﻌﺐ‪..‬‬ ‫‪43‬‬

‫ﻭﺃﻓﻬﻢ ﺑﺎﻟﻔﻌﻞ ﻣﻘﻮﻟﺔ ﻷﺣﺪ ﺍﻟﻜﺘﺎﺏ ﺣﲔ ﺃﺷﺎﺭ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺣﻘﻨﺎ ﺃﻥ ﻧﺘﺼﻮﺭ ﺑﺄﻥ‬ ‫ﺍﻟﻜﻮﻥ ﳜﺼﻨﺎ ﻭﺣﺪﻧﺎ‪ ..‬ﺇﻧﻪ ﻟﻨﺎ ﻛﻠﻨﺎ ﻣﻌ‪‬ﺎ‪ ..‬ﻓﺈﻣﺎ ﺃﻥ ﻧﻌﻴﺶ ﻣﻌ‪‬ﺎ ﺃﻭ ﻓﻠﻴﻤﺖ ﺍﳉﻤﻴﻊ‪..‬‬

‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺗﻌﺎﺭﻑ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻟﻘﺒﺎﺋﻞ‪.‬‬

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‫ﻗﺼﻴﺪﺓ ﻭﺃﻏﻨﻴﺔ ﻭﺃﺧﺒﺎﺭ‬ ‫ﻣﺮﺕ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﱂ ﺃﻓﺘﺢ ﻓﻴﻬﺎ ﺍﻟﺘﻠﻔﺎﺯ‪ ..‬ﻭﻣﺎ ﺃﻥ ﻓﺘﺤﺖ ﻭﻗﻌﺖ ﻋﻠﻰ ﻗﻨﺎﺓ ﺍﻗﺮﺃ‬

‫ﺍﻟﻔﻀﺎﺋﻴﺔ‪ ..‬ﻭﺑﺎﻟﻀﺒﻂ ﻋﻨﺪ ﺑﺪﺍﻳﺔ ﻣﺴﻠﺴﻞ »ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ«‪.‬‬

‫ﻛﺎﻧﺖ ﺃﻏﻨﻴﺔ ﺍﳌﻘﺪﻣﺔ ﻣﻦ ﻗﺼﻴﺪﺓ ﺷﺎﻋﺮ ﺍﻟﻘﻀﻴﺔ »ﳏﻤﻮﺩ ﺩﺭﻭﻳﺶ« ﺍﳌﺸﻬﻮﺭﺓ‬

‫»ﻋﺎﺑﺮﻭﻥ ﰲ ﻛﻼﻡ ﻋﺎﺑﺮ«‪ ..‬ﻭﻏﻨﺘﻬﺎ »ﺃﺻﺎﻟﺔ« ﺑﺈﺑﺪﺍﻉ ﻣﺪﻫﺶ ﻛﻤﺎ ﺍﻟﻌﺎﺩﺓ‪.‬‬

‫ﻭﺃﺧﺬﺗﲏ ﺍﻷﻏﻨﻴﺔ ﻓﻘﺪ ﺣﻔﻈﺘﻬﺎ ﺑﻌﺪﺩ ﻣﺸﺎﻫﺪﰐ ﺍﳌﺘﻜﺮﺭﺓ ﻟﻠﻤﺴﻠﺴﻞ ﻭﻛﺬﻟﻚ‬

‫ﻟﻠﻘﺼﻴﺪﺓ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺗﻠﻘﻰ ﰲ ﻣﻨﺎﺳﺒﺔ ﻭﻏﲑ ﻣﻨﺎﺳﺒﺔ‪ ..‬ﺃﻋﺠﺒﲏ ﺟﻮ ﺍﻟﻘﺼﻴﺪﺓ‬

‫ﻭﺍﻷﻏﻨﻴﺔ ﻣﻊ ﺍﳌﻮﺳﻴﻘﻰ ﺃﻣﺎ ﺍﻟﺘﺄﺛﲑ ﻓﻜﺎﻥ ﺻﻔﺮ‪ ..‬ﱂ ﺗﻌﺪ ﺗﺄﺛﺮ ﰲ ﻣﺜﻞ ﺍﳌﺎﺿﻲ‪..‬‬

‫ﻭﻗﺒﻞ ﺣﱴ ﺃﻥ ﺃﻓﺘﺢ ﺍﻟﻘﻨﺎﺓ ﻛﻨﺖ ﺃﻃﺎﻟﻊ ﺑﻌﺾ ﺍﳌﺴﺘﺠﺪﺍﺕ ﻋﻠﻰ ﻗﻀﻴﺔ ﻓﻠﺴﻄﲔ‬ ‫ﻭﺣﻜﺎﻳﺔ ﺣﻜﻮﻣﺔ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﱵ ﻳﺒﺪﻭ ﺃ‪‬ﺎ ﺳﺘﺒﻘﻰ ﳋﻤﺴﲔ ﺳﻨﺔ ﺃﺧﺮﻯ‪.‬‬

‫ﻭﻛﺎﻥ ﻣﺰﻳﺞ ﻏﺮﻳﺐ ﺑﲔ ﻣﺎ ﻛﻨﺖ ﺃﲰﻌﻪ ﻣﻦ ﺃﺧﺒﺎﺭ ﻭﻣﻦ ﻗﺼﻴﺪﺓ ﻣﺆﺛﺮﺓ ﻭﻣﺴﻠﺴﻞ‬

‫ﺿﺨﻢ ﻳﱪﺯ ﺃﳘﻴﺔ ﺍﻟﻘﺪﺱ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ‪ ..‬ﻭﺍﺣﺘﻘﺮﺕ ﺑﺸﺪﺓ ﻛﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﳛﺪﺙ‪..‬‬ ‫ﻭﺃﺻﺒﺖ ﺑﺈﺣﺒﺎﻁ‪.‬‬

‫ﻛﺎﻧﺖ ﺍﻟﻨﻬﺎﻳﺔ ﺃﻥ ﺃﻏﻠﻘﺖ ﺍﳉﻬﺎﺯ‪ ..‬ﻭﺗﺬﻣﺮ ﻏﲑ ﺫﺍ ﻣﻌﲎ ﺑﻜﻠﻤﺎﺕ ﻣﻦ ﻧﻮﻉ »ﺃﻳﻦ‬

‫ﺍﳊﻞ؟«‪ ..‬ﻭﻣﱴ ﺳﻨﺴﺘﻤﺮ ﻫﻜﺬﺍ؟‪ ..‬ﰲ ﺍﻟﻴﻮﻡ ﺗﻜﺎﺩ ﺗﻠﻬﺚ ﺃﻭ ﻳﻐﻤﻲ ﻋﻠﻴﻚ ﻣﻦ ﺍﻹ‪‬ﺎﻙ‬ ‫ﺇﺫﺍ ﻣﺎ ﺗﺎﺑﻌﺖ ﺍﻟﺘﺤﺎﻟﻴﻞ ﻭﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﺘﻘﺎﺭﻳﺮ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‬

‫ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﳋﻄﺐ‬

‫ﻭﺍﶈﺎﺿﺮﺍﺕ ﻭﲡﺪ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺩﻛﺎﺗﺮﺓ ﻗﺪ ﻣﻠﺌﻮﺍ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻜﺘﺎﺑﺎﺕ ﻭﺍﳌﻐﻨﻮﻥ ﻳﻐﻨﻮﻥ‬ ‫ﻭﺍﻟﺸﻌﺮﺍﺀ ﻳﻜﺘﺒﻮﻥ ﻭ«ﻳﻜ ‪‬ﺮﻣﻮﻥ« ﻭﺍﻟﺪﻧﻴﺎ ﺗﻘﺎﻡ ﻭﻻ ﺗﻘﻌﺪ‪..‬‬ ‫ﻭﻟﻜﻦ ﺳﺆﺍﻝ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ..‬ﺃﻳﻦ ﻧﺘﻴﺠﺔ ﻛﻞ ﻫﺬﺍ؟‬ ‫ﺃﻳﻬﺎ ﺍﳌﺎﺭﻭﻥ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺎﺑﺮﻩ‬ ‫ﺍﲪﻠﻮﺍ ﺃﲰﺎﺀﻛﻢ‪ ،‬ﻭﺍﻧﺼﺮﻓﻮﺍ‬

‫ﻭﺍﺳﺮﻗﻮﺍ ﻣﺎ ﺷﺌﺘﻢ ﻣﻦ ﺯﺭﻗﺔ ﺍﻟﺒﺤﺮ ﻭﺭﻣﻞ ﺍﻟﺬﺍﻛﺮﻩ‬ ‫ﻭﺧﺬﻭﺍ ﻣﺎ ﺷﺌﺘﻢ ﻣﻦ ﺻﻮﺭ‪ ،‬ﻛﻲ ﺗﻌﺮﻓﻮﺍ‬

‫ﺃﻧﻜﻢ ﻟﻦ ﺗﻌﺮﻓﻮﺍ‬

‫ﻛﻴﻒ ﻳﺒﲏ ﺣﺠﺮ ﻣﻦ ﺃﺭﺿﻨﺎ ﺳﻘﻒ ﺍﻟﺴﻤﺎﺀ‬ ‫‪45‬‬

‫ﺃﻳﻬﺎ ﺍﳌﺎﺭﻭﻥ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺎﺑﺮﻩ‪،‬‬

‫ﺁﻥ ﺃﻥ ﺗﻨﺼﺮﻓﻮﺍ‬

‫ﻭﺗﻘﻴﻤﻮﺍ ﺃﻳﻨﻤﺎ ﺷﺌﺘﻢ‪ ،‬ﻭﻟﻜﻦ ﻻ ﲤﻮﺗﻮﺍ ﺑﻴﻨﻨﺎ‬

‫ﻓﻠﻨﺎ ﰲ ﺃﺭﺿﻨﺎ ﻣﺎ ﻧﻌﻤﻞ‬

‫ﻭﻟﻨﺎ ﺍﳌﺎﺿﻲ ﻫﻨﺎ‬

‫ﻭﻟﻨﺎ ﺻﻮﺕ ﺍﳊﻴﺎﺓ ﺍﻷﻭﻝ‬

‫ﻭﻟﻨﺎ ﺍﳊﺎﺿﺮ‪ ،‬ﻭﺍﳊﺎﺿﺮ‪ ،‬ﻭﺍﳌﺴﺘﻘﺒﻞ‬ ‫ﻭﻟﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻫﻨﺎ …ﻭﺍﻵﺧﺮﻩ‬ ‫ﻓﺎﺧﺮﺟﻮﺍ ﻣﻦ ﺃﺭﺿﻨﺎ‬

‫ﻣﻦ ﺑﺮﻧﺎ‪ ..‬ﻣﻦ ﲝﺮﻧﺎ‬ ‫ﻣﻦ ﻗﻤﺤﻨﺎ‪ ..‬ﻣﻦ ﻣﻠﺤﻨﺎ‪ ..‬ﻣﻦ ﺟﺮﺣﻨﺎ‬ ‫ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﺧﺮﺟﻮﺍ‬

‫ﻣﻦ ﺫﻛﺮﻳﺎﺕ ﺍﻟﺬﺍﻛﺮﻩ‬

‫ﺃﻳﻬﺎ ﺍﳌﺎﺭﻭﻥ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺎﺑﺮﻩ!‪..‬‬ ‫* * *‬

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‫ﺍﻟﺒﺤﻮﺙ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﻴﺔ‬ ‫ﺫﻛﺮﺗﲏ ﻓﻀﺎﺋﺢ ﻫﺎﻟﺔ ﺳﺮﺣﺎﻥ ﺍﻷﺧﲑﺓ ﲞﺼﻮﺹ ﺑﺮﺍﳎﻬﺎ ﻋﻠﻰ ﻓﻀﺎﺋﻴﺎﺕ‬

‫ﺍﳌﺴﺨﺮﺓ »ﺭﻭﺗﺎﻧﺎ« ﺑﺄﺣﺪ ﺍﻟﺒﺤﻮﺙ ﺍﻟﱵ ﺣﻀﺮﻧﺎ ﺇﻟﻘﺎﺀﻫﺎ ﻣﻨﺬ ﺃﻋﻮﺍﻡ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‬

‫ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ..‬ﻭﻟﻜﻦ ﺍﻟﻌﺮﺽ ﻛﺎﻥ ﺷﺎﺋﻘﹰﺎ ﳊﺪ ﻻ ﻳﻮﺻﻒ‪:‬‬

‫ﺣﺪﺛﺘﻜﻢ ﻣﻦ ﻗﺒﻞ ﻋﻦ ﺃﺣﺪ ﺃﺳﺎﺗﺬﰐ ﻭﻫﻮ »ﻟﻄﻔﻲ ﺑﻦ ﺳﺒﻊ« ﳑﺜﻞ ﻭﳐﺮﺝ‬

‫ﻣﺴﺮﺣﻲ ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻮﺍﻫﺐ ﺍﻷﺧﺮﻯ ﻟﺪﻳﻪ‪.‬‬

‫ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻛﺎﻥ ﳐﺘﻠﻔﹰﺎ ﺟﺪ‪‬ﺍ ﻋﻤﺎ ﻳﻘﺪﻣﻪ ﺑﺎﻗﻲ ﺍﻷﺳﺎﺗﺬﺓ‪ ..‬ﻛﺎﻥ ﻳﺪﺭﺳﻨﺎ‬

‫ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ..‬ﻭﻟﻜﻦ ﻣﻊ ﺍﳉﻮ ﺍﻟﺬﻱ ﻳﺜﲑﻩ ﺗﻨﺴﻰ ﺃﻧﻚ ﺗﺪﺭﺱ ﺍﻟﻔﺮﻧﺴﻴﺔ‪.‬‬

‫ﻼ ﻟﻠﺘﻐﲑ‬ ‫ﻗﺎﻡ ﺑﺘﻐﻴﲑ ﺍﳌﻘﺮﺭ ﻷﻥ ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﺬﻱ ﺃﻭﻛﻠﺘﻪ ﺇﻟﻴﻪ ﺍﳌﺪﺭﺳﺔ ﻛﺎﻥ ﻗﺎﺑ ﹰ‬

‫ﻭﺍﻷﻣﺮ ﻣﺘﺮﻭﻙ ﺑﻴﺪﻩ‪ ..‬ﻟﺬﺍ ﺍﺧﺘﺎﺭ ﺃﻥ ﻳﻌﺮﺽ ﻋﻠﻴﻨﺎ ﺍﻟﻘﻴﺎﻡ ﺑﺒﺤﻮﺙ ﻣﺘﻨﻮﻋﺔ ﺑﺎﻟﻠﻐﺔ‬ ‫ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ..‬ﻭﻟﻜﻦ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻫﺪﻓﻪ ﺑﻞ ﺷﻲﺀ ﺁﺧﺮ ﻏﲑ ﻫﺬﺍ ﻛﻠﻪ‪.‬‬

‫ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻌﺮﻭﺿﺔ ﻋﻠﻰ ﺍﻷﻓﻮﺍﺝ ‪» :‬ﺍﻟﺘﺪﺧﲔ – ﺍﻹﻳﺪﺯ – ﺍﻟﺘﻠﻮﺙ‬

‫–ﺍﳌﺮﺃﺓ ‪ -‬ﺍﻻﳓﺮﺍﻑ « ‪ - ….‬ﻣﻮﺍﺿﻴﻊ ﻣﻜﺮﺭﺓ ﰲ ﺍﻟﺴﻨﺔ ﻳﺘﻢ ﺇﻟﻘﺎﺀ ﻣﺌﺎﺕ ﺍﻟﻨﺪﻭﺍﺕ‬

‫ﻭﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﳌﻠﺘﻘﻴﺎﺕ ﻷﺟﻠﻬﺎ ﻭﻟﻜﻨﻨﺎ ﱂ ﻧﻜﻦ ﻟﻨﺤﻀﺮﻫﺎ ﰲ ﺍﻟﻐﺎﻟﺐ ﻭﻗﺪ ﺍﻋﺘﺪﻧﺎ ﻫﺬﺍ‬ ‫ﻷﻥ ﺍﶈﺎﺿﺮﻳﻦ ﳑﻠﲔ‪.‬‬

‫ﻭﻛﻞ ﺃﺳﺒﻮﻉ ﻛﻨﺎ ﻧﻘﻮﻡ ﺑﺎﻵﰐ‪ :‬ﺍﻟﻔﺼﻞ ﻛﺎﻥ ﻳﺘﻢ ﺇﻋﺎﺩﺓ ﺗﺸﻜﻴﻠﻪ ﲟﺎ ﻳﻨﺎﺳﺐ ﺃﻭ ﻣﺎ‬

‫ﳚﻌﻠﻨﺎ ﻧﺮﻯ ﲨﻴﻊ ﺍﻟﻄﻠﺒﺔ‪ ..‬ﻭﺍﻟﻔﻮﺝ ﻳﺘﻮﺳﻄﻨﺎ ﻭﻫﻠﻢ ﻗﺮﺍﺀﺓ ﻭﺗﺮﺗﻴﻼ‪ ..‬ﰒ ﺗﺒﺪﺃ‬

‫ﺍﳌﻨﺎﻗﺸﺔ‪ ..‬ﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻣﻘﺮﺭ‪‬ﺍ ﻋﻠﻴﻨﺎ ﻓﻌﻠﻪ ﻭﻟﻜﻨﻪ ﱂ ﻳﺘﻢ ﻟﻸﺳﻒ ﻓﻜﺜﲑ ﻣﻦ ﺍﻷﻓﻮﺍﺝ‬

‫ﻼ ﺑﻞ ﺟﺎﺀﺕ ﻟﺘﻘﺮﺃﻩ ﻛﻤﺎ ﻫﻮ ﺑﺄﺧﻄﺎﺋﻪ‬ ‫ﺻﺪﻣﺖ ﺍﳋﻠﻖ ﺑﺄ‪‬ﺎ ﱂ ﲢﻀﺮ ﺍﻟﺒﺤﺚ ﺃﺻ ﹰ‬ ‫ﻭﻋﺜﺮﺍﺗﻪ ﻭﺍﳌﻠﻞ ﺍﻟﺬﻱ ﻳﺼﺎﺣﺒﻪ‪.‬‬

‫ﻟﺬﺍ ﻛﺎﻥ ﺍﻟﺘﺪﺧﻞ ﻫﻨﺎ ﻭﺍﺟﺒ‪‬ﺎ ﻟﻘﺪ ﻛﺎﻥ ﻳﺘﻠﻘﻒ ﺍﻟﺒﺤﻮﺙ ﻣﻦ ﺍﳌﻨﺘﺼﻒ ﻭﻳﺒﺪﺃ ﰲ‬

‫ﺇﺩﺍﺭﺓ ﺍﳊﺪﻳﺚ ﺣﻴﺚ ﻧﻨﺴﻰ ﲨﻴﻌﻨﺎ ﺑﺄﻧﻨﺎ ﻛﻨﺎ ﻧﺪﺭﺱ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺃﻥ ﺍﻟﺒﺤﺚ ‪‬ﺎ‬

‫ﻼ‪ ..‬ﺍﻟﻨﻘﺎﺵ ﺟﺎﺀ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﺍﻟﱪﺍﻣﺞ ﺍﳊﻮﺍﺭﻳﺔ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﻀﻴﻮﻑ ﻭﻛﻞ ﻭﺍﺣﺪ‬ ‫ﺃﺻ ﹰ‬

‫ﻳﺪﱄ ﺑﺪﻟﻮﻩ ﻓﻴﻪ‪ ..‬ﰲ ﺍﻷﻭﻝ ﻛﻨﺎ ﻧﺼﻤﺖ‪ ..‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺴﺘﻔﺰﻧﺎ ﺑﺄﺳﺌﻠﺘﻪ ﳑﺎ ﻳﻨﺴﻰ‬ ‫ﺍﻟﺒﻌﺾ ﻧﻔﺴﻪ ﻭﻳﺪﺧﻞ ﰲ ﺣﻮﺍﺭ ﻭﻧﻘﺎﺵ ﻋﻤﻴﻘﲔ‪.‬‬

‫ﺃﺫﻛﺮ ﺃﻥ ﲝﺜﻲ ﻣﻊ ﺯﻣﻴﻠﲔ ﺁﺧﺮﻳﻦ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺘﺪﺧﲔ ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻹﻋﺪﺍﺩ‬ ‫‪47‬‬

‫ﺍﳉﻴﺪ ﻓﺈﻧﻨﺎ ﱂ ﻧﻮﻓﻖ ﰲ ﻃﺮﺣﻪ ﻭﺍﻟﺴﺒﺐ ﻳﻌﻮﺩ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﻨﺴﻴﻖ ﻭﺍﻟﺘﻨﻈﻴﻢ‬

‫ﻭﺍﳌﺴﺌﻮﻟﻴﺔ‪ ..‬ﻭﻫﻮ ﺃﻣﺮ ﺑﺎﻟﻎ ﺍﻷﳘﻴﺔ ﻟﻜﻞ ﻣﻦ ﻟﺪﻳﻪ ﲝﺚ ﻣﺸﺘﺮﻙ‪ ..‬ﺣﱴ ﺍﻵﻥ ﻓﺈﻥ‬ ‫ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﻌﺪ ﺃﻥ ﺍﺧﺘﻄﻒ ﻣﻨﺎ ﺍﳊﺪﻳﺚ ﺭﺳﺨﺖ ﰲ ﺫﻫﲏ ﺟﻴﺪ‪‬ﺍ ﻟﻐﺎﻳﺔ‬

‫ﺍﻟﻴﻮﻡ‪ ..‬ﺣﱴ ﻟﻜﺄﱐ ﱂ ﺃﻋﺪ ﲝﺜﹰﺎ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ‪ ..‬ﺑﻌﺪﻫﺎ ﺩﺍﺭ ﻧﻘﺎﺵ ﺣﺎﺩ ﺑﲔ‬ ‫ﺍﻟﻄﻠﺒﺔ ﻭﺍﻟﻄﺎﻟﺒﺎﺕ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﻟﺘﺪﺧﲔ ﻭﻣﺴﺌﻮﻟﻴﺔ ﺍﻟﺸﺒﺎﺏ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‬

‫ﻭﻛﻴﻒ ﺃﳘﻠﺖ ﺍﻷﺳﺮﺓ ﻣﺴﺌﻮﻟﻴﺎ‪‬ﺎ ﻫﻲ ﺍﻷﺧﺮﻯ ﺑﺸﺎﻥ ﻣﺮﺍﻗﺒﺔ ﺍﻷﺑﻨﺎﺀ ﻭﻏﲑﻩ‪ ..‬ﻛﺎﻥ‬ ‫ﺃﻣﺮ‪‬ﺍ ﺟﺪﻳﺪ‪‬ﺍ ﻋﻠﻴﻨﺎ‪.‬‬

‫ﺑﻌﺪﻫﺎ ﻻﺣﻈﺖ ﻋﻼﻡ ﻳﺮﻛﺰ ﺍﻷﺳﺘﺎﺫ؟‪ ..‬ﻫﻨﺎﻙ ﻣﺎﺩﺓ ﻭﻫﻲ ﻣﻮﺿﻮﻉ ﺍﳊﺪﻳﺚ‬

‫ﻭﻫﻨﺎﻙ ﻣﺮﺳﻞ )ﺍﻟﺒﺎﺣﺚ( ﻭﻣﺴﺘﻘﺒﻞ )ﺍﻟﻄﻠﺒﺔ( ﻭﻣﻨﺸﻂ )ﺍﻷﺳﺘﺎﺫ( ﻭﻗﺪ ﻛﺎﻥ ﻧﻘﻄﺔ‬ ‫ﺍﻻﻟﺘﻘﺎﺀ ﺗﺒﺪﺃ ﻣﻦ ﻋﻨﺪﻩ ﻭﺗﻨﺘﻬﻲ ﻋﻨﺪﻩ‪.‬‬

‫ﻻ ﺑﻴﻨﻨﺎ ﻫﻲ ﻣﻮﺿﻮﻉ ﺍﻹﻳﺪﺯ ﻭﺍﳉﻨﺲ‪ ..‬ﻭﻛﻤﺎ ﻗﻠﺖ‬ ‫ﺃﻫﻢ ﺍﻟﺒﺤﻮﺙ ﺍﻟﱵ ﺃﺛﺎﺭﺕ ﺟﺪ ﹰ‬

‫ﺫﻛﺮﱐ ﺑﺮﻧﺎﻣﺞ ﻫﺎﻟﺔ ﺳﺮﺣﺎﻥ ﺑﻪ‪ ..‬ﻭﺃﺫﻛﺮ ﻛﺬﻟﻚ ﺍﻧﻪ ﲢﺪﺙ ﻭﺑﻜﻞ ﺻﺮﺍﺣﺔ ﻋﻨﻪ‬ ‫ﻭﺍﻟﻜﺜﲑ ﻣﻨﺎ ﺭﻓﺾ ﺍﻟﺘﻄﺮﻕ ﺇﱃ ﺍﻷﻣﺮ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻔﺠﺔ‪ ..‬ﻫﻨﺎﻙ ﻣﻦ ﺃﺩﱃ‬

‫ﺑﺪﻟﻮﻩ ﻭﻫﻨﺎﻙ ﻣﻦ ﺃﻋﺮﺽ ﻭﺍﻟﻜﺜﲑ ﺧﻨﺲ ﻭﻃﺄﻃﺄ ﺭﺃﺳﻪ ﺇﱃ ﺍﻷﺭﺽ ﻭﺍﲪﺮﺕ‬

‫ﻭﺟﻨﺘﺎﻩ ﻭﺃﺫﻧﺎﻩ‪ ..‬ﰲ ﺣﲔ ﻛﺎﻥ ﳛﺪﺛﻨﺎ ﻫﻮ ﻋﻦ ﻛﻮﺍﺭﺙ ﺍﻟﺸﺎﺑﺎﺕ ﻭﺍﻟﺸﺒﺎﺏ ﻭﻣﺎ ﺧﻔﻲ‬

‫ﻼ ﻭﻣﺎ ﳛﻀﺮﻫﺎ‪.‬‬ ‫ﻋﻦ ﺍﻷﻋﲔ ﰲ ﻣﺮﺍﻛﺰ ﺍﻟﻄﻔﻮﻟﺔ ﺍﳌﺴﻌﻔﺔ ﻭﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﻣﺎ ﺗﻠﻘﺎﻩ ﻟﻴ ﹰ‬

‫ﺍﳌﻨﺎﻗﺸﺎﺕ ﺟﺎﺀﺕ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻷﺧﺬ ﻭﺍﻟﺮﺩ ﻭﻫﺎﺕ ﻣﺎ ﻋﻨﺪﻙ ﻭﺧﺬ ﻣﺎ ﻋﻨﺪﻱ‪..‬‬

‫ﻭﺃﻧﺖ ﳐﻄﺊ ﺃﻭ ﺃﻧﺖ ﻣﺼﻴﺐ ﺃﻭ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﻴﺔ ﺍﳊﻮﺍﺭﻳﺔ ﻣﺜﻞ‬

‫ﺑﺮﻧﺎﻣﺞ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺘﺤﺪﻳﺎﺕ ﻋﻠﻰ ﻗﻨﺎﺓ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﱪﺍﻣﺞ‪ ..‬ﻃﺒﻌ‪‬ﺎ ﺍﻟﻜﺜﲑ‬

‫ﻣﻦ ﺍﻟﺘﻜﺴﲑ ﰲ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻟﻀﺤﻚ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻐﲑ ﻣﻔﻬﻮﻣﺔ‪.‬‬

‫ﻫﻞ ﻓﻜﺮ ﺃﺣﺪ ﺍﻷﺳﺎﺗﺬﺓ ﻣﻦ ﻗﺒﻞ ﰲ ﻃﺮﻳﻘﺔ ﻣﺜﻞ ﻫﺬﻩ ﻣﻦ ﻗﺒﻞ؟‪ ..‬ﲨﻌﻨﺎ ﺑﲔ‬

‫ﺍﻟﻠﻐﺔ ﻭﺑﲔ ﺍﻟﺒﺤﺚ ﻭﺑﲔ ﻃﺮﻕ ﺍﻹﻟﻘﺎﺀ ﻭﺑﲔ ﺍﻟﺘﻮﻋﻴﺔ ﻭﺗﺜﻘﻴﻒ ﰲ ﺳﺎﻋﺔ ﻭﻧﺼﻒ ﻣﻦ‬ ‫ﺍﳌﺘﻌﺔ ﻭﺍﻟﻀﺤﻚ ﺍﳌﺘﻮﺍﺻﻞ‪ ..‬ﻫﻞ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻧﻠﻮﻡ ﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﻷﻧﻈﻤﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬

‫ﻭﳓﻦ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻟﺘﻄﻮﻳﺮ ﻭﺍﻻﺑﺘﻜﺎﺭ؟‬

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‫ﺃﻥ ﺗﻘﺮﺃ ﻋﻦ ﺍﳉﻨﺲ!!‬ ‫ﺍﻷﻳﺎﻡ ﺍﳌﺎﺿﻴﺔ ﺍﻟﱵ ﺃﺧﺬ‪‬ﺎ ﻋﻨﻮﺓ ﻟﻠﺮﺍﺣﺔ ﺃﺻﺒﺖ ﻓﻴﻬﺎ ﺑﻌﺪﻭﻯ ﺍﻟﻘﺮﺍﺀﺓ‪ ..‬ﺻﺮﺕ‬

‫ﺃﻗﺮﺃ ﺑﻨﻬﻢ ﻛﺒﲑ ﻭﻏﺮﻳﺐ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻭﺣﱴ ﺍﻵﻥ ﱂ ﺃﺗﺼﻮﺭ ﻗﻂ ﺑﺄﱐ ﻗﺮﺃﺕ‬ ‫ﺫﻟﻚ ﺍﻟﻜﻢ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﳌﻘﺎﻻﺕ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﺼﻐﲑﺓ ﻭﻛﻠﻤﺎ ﺍﻧﺘﻬﻴﺖ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ‬

‫ﻣﻘﺎﻝ ﻭﺟﺪﺗﲏ ﺃﺭﻏﺐ ﰲ ﺍﳌﺰﻳﺪ‪.‬‬

‫ﻣﻦ ﺃﻫﻢ ﺍﶈﻄﺎﺕ ﺍﻟﱵ ﻭﻗﻔﺖ ﻓﻴﻬﺎ ﻫﻲ ﻋﺎﱂ ﻋﻼﺀ ﺍﻷﺳﻮﺍﱐ ﻓﻘﺪ ﻛﻨﺖ ﺃﻃﺎﻟﻊ‬

‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺑﺪﺃﺕ ﺣﻮﻝ ﺭﻭﺍﻳﺘﻪ ﺍﻷﺧﲑﺓ»ﺷﻴﻜﺎﻏﻮ«ﻭﺇﺫﺍ ﺑـ )ﺍﺣﺠﻴﻮﺝ( ﻳﺮﺷﺪﱐ‬

‫ﺇﱃ ﻣﺪﻭﻧﺔ ﺍﻟﻜﺎﺗﺐ ﺍﻟﱵ ﺗﺪﻳﺮﻫﺎ ﺇﺣﺪﻯ ﻗﺎﺭﺋﺎﺗﻪ ﺑﺎﻟﻨﻴﺎﺑﺔ ﻋﻨﻪ‪.‬‬

‫ﺍﳌﺸﻜﻠﺔ ﺑﺪﺃﺕ ﰲ ﺭﺃﺳﻲ ﺑﻌﺪﻣﺎ ﺗﺬﻛﺮﺕ ﺃﻥ ﺍﺣﺠﻴﻮﺝ ﻛﺘﺐ ﻣﻨﺬ ﻣﺪﺓ ﺃﻳﻀ‪‬ﺎ ﻣﻮﺿﻮﻋ‪‬ﺎ‬

‫ﻳﺮﺷﺪﻙ ﻓﻴﻪ ﺇﱃ ﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﳚﺐ ﻋﻠﻴﻚ ﺗﺘﺒﻌﻬﺎ ﻟﺘﺼﲑ ﻛﺎﺗﺒ‪‬ﺎ ﻣﺸﻬﻮﺭ‪‬ﺍ‪ ..‬ﻛﺎﻥ‬ ‫ﺃﻭﳍﺎ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻦ ﺍﳉﻨﺲ ﰒ ﺍﳉﻨﺲ ﰒ ﺍﳉﻨﺲ‪.‬‬

‫ﺃﺣﻼﻡ ﻣﺴﺘﻐﺎﳕﻲ‪ ..‬ﻧﺰﺍﺭ ﻗﺒﺎﱐ‪ ..‬ﺭﺷﻴﺪ ﺑﻮﺟﺪﺭﺓ‪ ..‬ﺭﺷﻴﺪ ﻣﻴﻤﻮﱐ‪..‬ﻭﺍﺳﻴﲏ‬

‫ﻟﻌﺮﺝ‪ ..‬ﻋﻼﺀ ﺍﻷﺳﻮﺍﱐ‪ ..‬ﻭﺍﻟﻘﺎﺋﻤﺔ ﻻ ﲢﺼﻰ ﻫﺆﻻﺀ ﻣﺸﻬﻮﺭﻭﻥ ﺷﻬﺮﺓ ﻏﲑ ﻋﺎﺩﻳﺔ‬

‫ﺍﻵﻥ ﻭﺍﻟﺴﺒﺐ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﻌﺘﺎﺩﺓ ﺍﻟﱵ ﺗﺘﻜﺮﺭ ﻋﻠﻰ ﻓﻢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ »ﳚﺐ‬ ‫ﻋﻠﻴﻨﺎ ﻛﺴﺮ ﺍﻟﺘﺎﺑﻮﻫﺎﺕ« ﻭﺃﻥ ﺍﻷﺩﺏ ﺇﻧﺴﺎﱐ ﻭﻟﻴﺲ ﺇﺻﻼﺣﻲ‪.‬‬

‫ﰲ ﺃﺣﺎﺩﻳﺜﻬﻢ ﲡﺪﻫﻢ ﻳﺘﻘﻨﻮﻥ ﺇﳚﺎﺩ ﺍﳊﺠﺞ ﻷﺟﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ‪..‬‬

‫ﻭﺟﻠﻬﻢ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﳉﻨﺲ ﰲ ﺭﻭﺍﻳﺘﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﺣﺪ ﺃﻫﻢ ﺍﻟﻐﺮﺍﺋﺰ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲜﺎﻧﺐ‬ ‫ﺍﻟﻌﺪﺍﺋﻴﺔ‪ ..‬ﻭﺃﻧﻨﺎ ﲨﻴﻌﻨﺎ ﻧﺘﻴﺠﺔ ﺍﳉﻨﺲ ﺃﻭ ﻧﺘﻴﺠﺔ ﻟﻌﻤﻠﻴﺔ ﺟﻨﺴﻴﺔ ﺃﻭﺟﺪﺗﻨﺎ ﻋﻠﻰ‬

‫ﺍﻟﺒﺴﻴﻄﺔ ﻓﻜﻴﻒ ﻧﻐﻔﻠﻬﺎ ﻋﻦ ﺃﺩﺑﻨﺎ ﻭﺍﻟﺬﻱ ﻣﻬﻤﺘﻪ ﺍﻷﻭﱃ ﺃﻭ ﺻﻮﺭﺗﻪ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺃﻥ‬

‫ﻳﻜﺘﺐ ﻋﻦ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﲜﻤﻴﻊ ﺍﻧﻔﻌﺎﻻ‪‬ﺎ ﻭﺗﺼﺮﻓﺎ‪‬ﺎ ﻭﻏﺮﺍﺋﺰﻫﺎ ﺍﻟﱵ ﺗﻮﺟﻬﻬﺎ‬ ‫ﻭﻻ ﳚﻮﺯ ﺇﻏﻔﺎﻝ ﺍﳉﻨﺲ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﻷﻧﻪ ﳏﺮﻙ ﻗﻮﻱ ﻟﻠﻐﺎﻳﺔ‪.‬‬

‫ﺃﻣﺎ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻛﺘﺎﺑﺎ‪‬ﻢ ﻫﻮ ﺃﻥ ﻳﻬﺎﲨﻮﺍ ﻣﻦ ﻫﺎﲨﻬﻢ ﺑﺪﻋﻮﻯ‬

‫ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﻭﺍﻟﺮﺟﻌﻴﺔ ﻣﺘﻐﻠﻐﻠﺔ ﺣﱴ ﰲ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺎﺩﻳﲔ ﻭﺃﻧﻨﺎ ﳎﺘﻤﻊ ﻣﻨﻐﻠﻖ‪ -‬ﺟﻞ‬

‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺻﺤﻴﺢ ﻣﻊ ﺍﻷﺳﻒ‪ .. -‬ﰒ ﲡﺪﻫﻢ ﻳﺮﻓﻀﻮﻥ ﺃﻱ ﻛﻼﻡ ﻳﺘﻌﻠﻖ ﺑﺎﳉﻨﺲ ﰲ‬ ‫ﺍﻟﺮﻭﺍﻳﺔ ﻭﻳﻄﺎﻟﺒﻮﻥ ﺑﺄﻥ ﻳﺘﻢ ﻧﻘﺪ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﳎﺘﻤﻌﺔ‪ ..‬ﻻ ﺃﻥ ﻳﺘﻢ ﻓﺼﻞ‬

‫ﻼ ﻭﲡﺮﳛ‪‬ﺎ ﻭﺇﳘﺎﻝ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺧﺮﻯ ﺍﻟﱵ‬ ‫ﺟﺰﺀ ﻋﻦ ﺍﻵﺧﺮ ﰒ ﺍﻟﱰﻭﻝ ﻓﻴﻪ ﺗﻘﺘﻴ ﹰ‬ ‫‪49‬‬

‫ﺗﻨﺘﻘﺪ ﺍﻟﺴﻠﻄﺔ ﻭﺍﳊﻜﺎﻡ ﺍﳌﺴﺘﺒﺪ ﻭﺍﻷﻧﻈﻤﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳌﺪﻣﺮﺓ ﻭﺣﺎﻝ ﺍﻟﺸﻌﻮﺏ‪..‬‬ ‫ﻭﺍﻷﻫﻢ ﻛﺬﻟﻚ ﻧﻘﺪﻫﻢ ﻟﻺﺳﻼﻡ ﻭﻟﻠﻤﺴﻠﻤﲔ ﻭﻟﻠﻤﺘﺄﺳﻠﻤﲔ ﻭﻟﻺﺳﻼﻡ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬

‫ﻼ ﻋﻼﺀ ﺍﻷﺳﻮﺍﱐ ﻻﺣﻈﺖ ﺑﻌﺪ ﻣﺪﺓ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺣﻮﻝ ﺭﻭﺍﻳﺘﻴﻪ ﺍﻟﻀﺠﺔ‬ ‫ﻣﺜ ﹰ‬

‫»ﻋﻤﺎﺭﺓ ﻳﻌﻘﻮﺑﻴﺎﻥ« ﻭ »ﺷﻴﻜﺎﺟﻮ« ﺃﻥ ﻫﻨﺎﻙ ﺛﻼﺛﺔ ﺃﺳﺌﻠﺔ ﺗﺘﺮﺩﺩ ﻋﻠﻴﻪ ﻭﻫﻲ »ﺣﺪﻳﺜﻪ‬ ‫ﻋﻦ ﺍﻟﻨﻈﺎﻡ‪ ..‬ﻭﺍﻹﺳﻼﻡ‪ ..‬ﻭﺍﳉﻨﺲ« ﻣﺎ ﻳﺴﻤﻰ ﺑـ "ﺍﻟﺜﺎﻟﻮﺙ ﺍﶈﺮﻡ"‪.‬‬

‫ﻭﰲ ﻛﻞ ﺃﺟﻮﺑﺘﻪ ﻟﺪﻳﻪ ﻣﻨﻄﻖ ﻭﻭﺟﻪ ﻧﻈﺮ ﺃﻗﻨﻌﲏ ﺑﺎﻟﻜﺜﲑ ﻣﻨﻬﺎ ﺇﻻ ﺣﻜﺎﻳﺔ‬

‫ﺍﳉﻨﺲ ﻫﺬﻩ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻳﺘﺤﺪﺙ ﲟﻨﻄﻖ ﺇﻻ ﺃﻧﲏ ﻻ ﺃﺗﺼﻮﺭﱐ ﻗﺎﺩﺭ‪‬ﺍ ﻋﻠﻰ‬ ‫ﻗﺒﻮﻝ ﺭﻭﺍﻳﺔ ﻣﺜﻞ ﻫﺬﻩ ﰲ ﺑﻴﺘﻨﺎ‪ ..‬ﻓﺎﳌﺸﻜﻠﺔ ﰲ ﺭﺃﻳﻲ ﻟﻴﺲ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻦ ﺍﳉﻨﺲ ﻭﻟﻜﻦ‬

‫ﻼ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺭﺷﻴﺪ‬ ‫ﻋﻦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﻜﺘﺐ ‪‬ﺎ ﻋﻦ ﺍﳉﻨﺲ‪ ..‬ﻟﻮ ﻗﺮﺃ ﺃﺣﺪﻛﻢ ﻣﺜ ﹰ‬ ‫ﺑﻮﺟﺪﺭﺓ‪ ..‬ﻟﻮﺟﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻭﺍﻟﻮﺻﻒ ﺍﻟﺪﻗﻴﻖ ﻣﺎ ﳚﻌﻠﻚ ﺗﺘﻘﺰﺯ ﻭﺗﺮﻣﻲ ﺍﻟﺮﻭﺍﻳﺔ‬

‫ﻣﻦ ﻳﺪﻙ ﰲ ﺍﳊﲔ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻗﺮﺃ‪‬ﺎ ﺃﺧﱵ ﺃﻭ ﺣﱴ ﺗﻨﺎﻭﳍﺎ ﺃﰊ ﻣﻦ ﻳﺪﻱ؟‪ ..‬ﻓﻘﻂ‬ ‫ﻻ ﺻﻐﲑ‪‬ﺍ ﺟﺪ‪‬ﺍ ﻋﻠﻰ ﺍﻹﺣﺮﺍﺝ ﺍﻟﺬﻱ ﺗﺴﺒﺒﻪ ﱄ ﺍﻟﺮﻭﺍﻳﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ‬ ‫ﻷﺿﺮﺏ ﻣﺜﺎ ﹰ‬

‫ﺍﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﻮﺻﻒ ﻣﺎ ﻳﺒﺪﻭ ﻭﻛﺄﻧﻪ ﻣﺸﻬﺪ ﻭﺍﺿﺢ ﺑﺎﺋﻦ ﻳﻨﻔﺮﺩ ﻓﻴﻪ ﺍﻟﻜﺎﺗﺐ ﺑﺎﻟﻘﺎﺭﺉ ﰲ‬

‫ﺭﻛﻦ ﺑﺪﻋﻮﻯ ﺃﻥ ﻫﺬﻩ ﻧﻔﺲ ﻭﻫﺬﻩ ﻏﺮﻳﺰﺓ‪ ..‬ﻭﺃﻧﻪ ﻟﻴﺲ ﲟﺼﻠﺢ ﻭﺇﳕﺎ ﻛﺎﺗﺐ ﻳﻜﺘﺐ ﻛﻞ‬ ‫ﻣﺎ ﻳﺸﻌﺮ ﺑﻪ ﻭﻳﻌﻴﺸﻪ ﻭﻳﺪﻭﺭ ﺑﻪ ﻛﻤﺎ ﻫﻮ ﻭﻻ ﳝﻜﻨﻪ ﺇﻏﻔﺎﻝ ﻧﻘﻄﺔ ﻛﻬﺬﻩ‪.‬‬

‫ﺍﻷﻣﺮ ﳐﺘﻠﻂ ﻋﻠﻲ ﻭﻟﻜﲏ ﺃﺭﻓﻀﻪ »ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻫﻮ ﻋﻠﻴﻬﺎ«‪ ..‬ﻣﻊ ﺃﻧﲏ ﺃﻗﺪﺭ‬

‫ﻭﺟﻬﺔ ﻧﻈﺮ ﻫﺆﻻﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺃﻗﺪﺭ ﻛﺬﻟﻚ ﻣﺎ ﻳﻜﺘﺒﻮﻧﻪ ﻭﻣﺎ ﳜﺎﻃﺮﻭﻥ ﺑﻪ ﻷ‪‬ﻤﻔﻲ‬ ‫ﺍﻟﻐﺎﻟﺐ ﰲ ﳎﺎﻝ ﺍﻟﺴﻴﺎﺳﺔ ﻭﻧﻘﺪ ﺍﻟﻨﻈﺎﻡ ﻻ ﻳﻜﺘﻤﻮﻥ ﺷﻴﺌﹰﺎ‪ ..‬ﻣﻊ ﺍﻟﺘﺤﻔﻆ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ‬

‫ﺍﻟﺬﻳﻦ ﻫﻢ ﻛﺘﺎﺏ ﺍﻟﻨﻈﺎﻡ ﻧﻔﺴﻪ ﻭﺷﻬﺮ‪‬ﻢ ﺻﻨﻌﻬﺎ ﺍﻟﻨﻈﺎﻡ ﻟﻨﻔﺴﻪ ﺣﱴ ﻳﻜﻮﻥ ﻟﻪ ﳎﺎﻝ‬ ‫ﻟﻠﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﳌﺜﻘﻔﲔ ﺍﻟﺮﺍﻓﻀﲔ ﻟﻪ ﻭﺩﺣﺮﻫﻢ ﻋﻨﻪ ﻭﺍﳊﺪﻳﺚ ﺳﻴﻄﻮﻝ ﰲ ﻫﺬﺍ‬

‫ﺍﳉﺎﻧﺐ‪ ..‬ﻭﻛﺬﻟﻚ ﻻ ﻧﻨﺴﻰ ﺑﺄﻥ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻳﺪﺭﻙ ﺟﻴﺪ‪‬ﺍ ﺃﻥ ﺍﳉﻨﺲ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‬

‫ﻫﻮ ﻋﺎﻣﻞ ﺍﻟﺸﻬﺮﺓ ﺍﻷﻭﻝ ﻭﻳﺘﻌﺎﻣﻠﻮﻥ ﻣﻌﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪.‬‬ ‫ﻣﺎ ﺭﺃﻳﻜﻢ ﺃﻧﺘﻢ ﻫﻞ ﺗﻘﺒﻠﻮﻥ ﺑﻪ؟‬

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‫ﺍﻧﻜﺴﺎﺭ ﺍﻟﺼﻮﺭﺓ‬ ‫ﻧﺼﻴﺤﱵ ﻟﻚ‪ :‬ﻻ ﺗﺼﺪﻕ ﺃﻳﺎ ﻛﺎﻥ‪ ..‬ﻻ ﺭﺟﻞ ﺩﻳﻦ ﻭﻻ ﻣﻔﻜﺮ ﻭﻻ ﺩﺍﻋﻴﺔ ﻭﻻ‬

‫ﺇﻋﻼﻣﻲ ﻭﻻ ﺭﺟﻞ ﻛﻔﺎﺡ ﻭﳎﺎﻫﺪ ﻭﻻ ﺃﻱ ﺷﺨﺺ‪.‬‬

‫ﺑﻞ ﺃﺻﺪﻕ ﻣﻊ ﻧﻔﺴﻚ ﻓﻘﻂ‪ ..‬ﻓﻜﻞ ﻣﻦ ﻳﺮﻓﻊ ﺭﺍﻳﺔ ﺍﻟﻜﻔﺎﺡ ﻭﺍﻟﻨﻀﺎﻝ ﻣﺎ ﻫﻮ ﺳﻮﻯ‬

‫ﻣﻨﺎﻓﻖ ﻷﻧﻪ ﺳﻴﺒﻴﻊ ﺍﻟﺮﺍﻳﺔ ﻣﻊ ﺃﻭﻝ ﺩﻭﻻﺭ ﺗﱪﺯﻩ ﻣﻦ ﺍﳉﻴﺐ ﺃﻭ ﻣﻊ ﺃﻭﻝ ﺻﻔﻌﺔ ﻋﻠﻰ‬ ‫ﺧﺪﻩ‪.‬‬

‫ﻣﻦ ﺍﳌﺮﻳﻊ ﺃﻥ ﺗﻨﻜﺴﺮ ﺻﻮﺭ ﺍﻟﻨﺎﺱ ﰲ ﺩﺍﺧﻠﻚ؛ ﻭﻣﻦ ﺍﶈﺰﻥ ﻭﺍﶈﺒﻂ ﺃﻥ ﲡﺪ ﻣﻦ‬

‫ﻇﻨﻨﺘﻬﻢ ﻳﻮﻣ‪‬ﺎ ﺭﺟﺎﻝ ﺇﺻﻼﺡ ﻭﺃﺧﻼﻕ ﻭﺑﻨﺎﺀ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﺭﺟﺎﻝ ﺍﳍﺪﻡ ﻭﺍﻟﺮﺫﻳﻠﺔ‬ ‫ﻭﺍﻟﺮﺩﻡ‪.‬‬

‫ﲤﺮ ﻋﻠﻲ ﻣﻨﺬ ﺷﻬﻮﺭ ﺻﻮﺍﻋﻖ ﻋﺪﻳﺪﺓ ﺗﻜﺸﻒ ﺯﻳﻒ ﺍﻟﻨﺎﺱ ﻭﻫﺸﺎﺷﺔ ﻣﻘﺘﻨﻌﺎ‪‬ﻢ‪..‬‬

‫ﻳﺒﻴﻌﻮﻥ ﻛﻞ ﻏﺎ ٍﻝ ﺑﺜﻤﻦ ﺭﺧﻴﺺ‪ ..‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﻳﻮﻟﻮﻟﻮﻥ ﻋﻠﻰ ﻗﻴﻢ ﺍﻹﺳﻼﻡ ﻭﻗﻴﻢ‬ ‫ﺍﳊﺮﻳﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﺠﺄﺓ ﺗﻨﻔﺘﺢ ﺃﻣﺎﻣﻚ ﺍﻷﺳﺮﺍﺭ ﻣﻦ ﺩﻭﻥ ﻣﻘﺪﻣﺎﺕ ﻭﲡﺪ ﻧﻔﺴﻚ‬

‫ﺃﻣﺎﻡ ﺷﺨﺼﻴﺔ ﻣﻐﺎﻳﺮﺓ ﲤﺎﻣ‪‬ﺎ ﻏﲑ ﺍﻟﱵ ﻛﻨﺖ ﺗﻌﺮﻓﻬﺎ‪.‬‬

‫ﺗﻜﺘﺸﻒ ﺃﻥ ﺗﻠﻚ ﺍﳍﺘﺎﻓﺎﺕ ﻭﺍﻟﺸﻌﺎﺭﺍﺕ ﻣﺎ ﻫﻲ ﺳﻮﻯ ﻗﻨﺎﻉ ﺑﺴﻴﻂ ﻟﻠﻮﺻﻮﻝ ﺇﱃ‬

‫ﻣﺂﺭﺏ ﺃﺧﺮﻯ ﻏﲑ ﺍﻟﱵ ﺗﺼﻮﺭ‪‬ﻢ ﻟﻠﺤﻈﺔ ﻳﻨﺎﺩﻭﻥ ‪‬ﺎ‪.‬‬

‫ﺍﻟﺬﻱ ﺳﻴﺠﻌﻠﻚ ﺗﺼﻔﻊ ﺟﺒﻴﻨﻚ ﺑﻜﻔﻚ ﻫﻮ ﺧﻴﺎﻟﻚ ﺍﳉﺎﻣﺢ ﺣﲔ ﺗﺼﻮﺭﺕ ﺍﻟﻔﺮﺝ‬

‫ﻭﺍﳊﻞ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﻭﻣﻦ ﰒ ﺗﻨﻜﺴﺮ ﺍﻟﺼﻮﺭﺓ‪ .‬ﻭﺗﻨﻜﺴﺮ ﻣﻌﻬﺎ ﺍﻷﺣﻼﻡ ﻛﻞ ﺍﻷﺣﻼﻡ‬

‫ﻼ ﻟﻠﺤﻞ‪.‬‬ ‫ﻭﻛﻞ ﺍﻟﻄﻤﻮﺣﺎﺕ ﻭﻛﻞ ﻣﺎ ﻛﻨﺖ ﺗﺘﺼﻮﺭﻩ ﻳﻮﻣ‪‬ﺎ ﻗﺎﺑ ﹰ‬

‫ﻳﻮﻣﻬﺎ ﺳﺘﻌﺮﻑ ﳌﺎﺫﺍ ﱂ ﺗﻘﻢ ﻟﻨﺎ ﻗﺎﺋﻤﺔ ﺑﻌﺪ‪ ..‬ﻳﻮﻣﻬﺎ ﺳﺘﻌﺮﻑ ﳌﺎﺫﺍ ﱂ ﻳﺮﻓﻊ ﺍﷲ‬

‫ﻣﻦ ﺷﺄﻧﻨﺎ‪ ..‬ﻳﻮﻣﻬﺎ ﺳﺘﺘﺄﻛﺪ ﺑﺄﻥ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﲢﻠﻢ ‪‬ﻢ ﱂ ﻳﺄﺗﻮﺍ ﺑﻌﺪ ﻭﺃﻥ ﻛﻞ ﻫﺬﺍ‬ ‫ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ »ﻏﺜﺎﺀ«‪ ..‬ﺑﻞ ﻫﻢ ﺍﻟﻮﺑﺎﻝ ﺍﻟﺬﻳﻦ ﻫﺪﻣﻮﺍ ﺍﳌﻌﺒﺪ ﻋﻠﻰ ﺭﺅﻭﺳﻨﺎ‪.‬‬ ‫ﻳﻮﻣﻬﺎ ﺳﺘﺒﺪﺃ ﰲ ﺍﻟﺘﻔﻜﲑ ﲟﺒﺪﺃ »ﻧﻔﺴﻲ ﻧﻔﺴﻲ«‪..‬‬

‫»ﻧﻔﺴﻲ ﻧﻔﺴﻲ« ﻭﻣﻦ ﺑﻌﺪﻱ ﺍﻟﻄﻮﻓﺎﻥ‪ ..‬ﻳﻮﻣﻬﺎ ﺳﺘﺠﺪ ﻧﻔﺴﻚ ﺍﳌﻐﻔﻞ ﺍﻟﺬﻱ ﺣﻠﻢ‬

‫ﻳﻮﻣ‪‬ﺎ ﰲ ﺗﻘﺪﱘ ﺷﻲﺀ‪.‬‬

‫ﻳﻮﻣﻬﺎ ﺳﺘﺤﺰﻥ ﻋﻠﻰ ﺣﺎﻝ ﻣﻦ ﺑﻌﺪﻙ ﻣﻦ ﻳﺒﺤﺜﻮﻥ ﻋﻦ »ﺍﻟﻘﺪﻭﺓ« »ﺍﳊﻴﺔ« ﺍﳌﺎﺛﻠﺔ‬

‫ﺃﻣﺎﻣﻬﻢ ﻭﻟﻴﺴﺖ ﺍﳌﻴﺘﺔ‪ ..‬ﻭﻟﻜﻨﻬﻢ ﻟﻦ ﳚﺪﻭﻫﺎ ﻭﺇﺫﺍ ﻋﺜﺮﻭﺍ ﻋﻠﻴﻬﺎ ﻓﻬﻢ ﳐﻄﺌﻮﻥ ﺣﺘﻤ‪‬ﺎ‪.‬‬ ‫‪51‬‬

‫ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‬ ‫ﻫﻞ ﲰﻌﺖ ﲟﺜﻞ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻣﻦ ﻗﺒﻞ »ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ«؟‬ ‫ﻼ‪..‬‬ ‫ﻻ ﺃﻋﺘﻘﺪ ﺫﻟﻚ‪ ..‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻬﻮ ﻳﺴﻜﻨﲏ ﻭﻻ ﺃﺟﺪ ﻟﻪ ﺣ ﹰ‬

‫ﺇﺫﺍ ﻗﺮﺃﺕ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﻓﺤﺎﻭﻝ ﺃﻥ ﺗﻘﺮﺃﻩ ﻣﻊ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳋﻴﺎﻝ‪ ..‬ﻓﻠﺴﺖ ﻣﻀﻄﺮ‪‬ﺍ‬ ‫ﺇﱃ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻓﻮﺟﺌﺖ ﺑﻪ ﻣﺆﺧﺮ‪‬ﺍ ﻳﻐﺰﻭ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻊ ﻭﺍﳌﺪﻭﻧﺎﺕ ﻭﻛﺄﻧﻨﺎ‬

‫ﻧﻜﺘﺐ ﻷﻃﻔﺎﻝ ﺻﻐﺎﺭ ﻭﻟﻴﺲ ﺇﱃ ﺃﻧﺎﺱ ﻧﺎﺿﺠﲔ ﺑﺎﻟﻘﺪﺭ ﺍﻟﻜﺎﰲ ﺍﻟﺬﻱ ﻳﺴﻤﺢ ﳍﻢ ﺑﻔﻬﻢ‬

‫ﻣﺎ ﻳﺮﻏﺐ ﺍﻟﻜﺎﺗﺐ ﰲ ﻗﻮﻟﻪ‪.‬‬

‫ﻟﺪﻱ ﻓﻜﺮﺓ ﻗﺪ ﻳﻮﺍﻓﻘﲏ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻌﺾ ﻭﻗﺪ ﳜﺎﻟﻔﲏ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ..‬ﻭﻫﻲ ﺃﻧﻪ‬

‫ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺗﺴﻤﻌﻪ ﰲ ﺣﻴﺎﺗﻚ ﺃﻭ ﺗﻘﺮﺃﻩ ﺃﻭ ﻳﺄﺗﻴﻚ ﺃﻭ ﳛﺪﺙ ﻟﻚ ﺃﻭ ﺗﻘﻮﻡ ﺑﻪ ﺇﳕﺎ‬ ‫ﱂ ﻳﻜﻦ ﻟﻴﺄﰐ ﻋﺒﺜﹰﺎ ﺃﻭ ﲟﺤﺾ ﻣﺼﺎﺩﻓﺔ‪ ..‬ﻛﻞ ﺍﻟﺬﻱ ﳓﻦ ﻓﻴﻪ ﻭﻣﻦ ﺣﻮﻟﻨﺎ ﱂ ﻳﻜﻦ‬ ‫ﻟﻴﺤﺪﺙ ﺇﻻ ﻷﻧﻪ ﳚﺐ ﺃﻥ ﳛﺪﺙ‪ ..‬ﻣﺎ ﺻﺮﺕ ﻋﻠﻴﻪ ﻛﺬﻟﻚ‪.‬‬

‫ﺃﻧﺖ ﻭﻣﻦ ﺗﻜﻮﻥ؟‪ ..‬ﻫﻞ ﺻﺮﺕ ﻫﻜﺬﺍ ﻓﺠﺄ ﹰﺓ ﻣﻦ ﺩﻭﻥ ﺃﺳﺒﺎﺏ ﻭﻭﻗﺎﺋﻊ ﺟﻌﻠﺘﻚ ﺃﻧﺖ‪..‬‬

‫ﻷﻧﲏ ﻭﺑﻜﻞ ﺑﺴﺎﻃﺔ ﻻ ﺃﺅﻣﻦ ﲟﺎ ﻳﺴﻤﻰ ﺍﳌﺼﺎﺩﻓﺔ ﺇﻻ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﺰﺍﺡ ﻭﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ‬

‫ﺷﺄﻥ ﺍﻷﺣﺪﺍﺙ‪.‬‬

‫ﻓﺠﺄﺓ ﺗﺼﲑ ﳏﺴﻮﺑ‪‬ﺎ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻔﻦ ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ..‬ﻭﺃﻧﺖ ﻻ ﺷﻲﺀ ﻳﺬﻛﺮ ﺑﻌﺪ‪..‬‬

‫ﲣﻴﻞ ﻣﻌﻲ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﳛﺪﺙ ﻟﻚ ﻭﺃﻧﺖ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ؟‪ ..‬ﺃﻥ ﻳﺘﻢ ﺍﻋﺘﺒﺎﺭﻙ ﻣﻦ ﺃﻫﻞ‬ ‫ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺮﺣﺐ ﺍﻟﺮﻫﻴﺐ ﺍﳌﺨﻴﻒ‪.‬‬

‫ﺻﻌﺐ ﻟﻠﻐﺎﻳﺔ ﻫﺬﺍ ﺍﻟﺘﺼﻨﻴﻒ ﻭﻏﲑ ﻣﻘﺒﻮﻝ ﺍﻟﺒﺘﺔ‪ ..‬ﺻﺤﻴﺢ ﺃﻧﻚ ﻗﺪ ﻗﻄﻌﺖ ﺷﻮﻃﹰﺎ‬

‫ﻛﺒﲑ‪‬ﺍ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ »ﺍﻟﺬﺍﰐ« ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻨﻄﻠﻘﻪ »ﺍﳍﻮﺍﻳﺔ« ﻭ»ﺍﻻﺳﺘﻤﺘﺎﻉ«‬

‫ﻭ»ﺍﳌﻮﻫﺒﺔ«‪ ..‬ﰒ ﻭﺟﺪﺕ ﻧﻔﺴﻚ ﻭﺟﻬ‪‬ﺎ ﻟﻮﺟﻪ ﺃﻣﺎﻡ ﺍﺣﺪ ﺃﺑﻮﺍﺏ ﺫﺍﻙ ﺍﻟﻌﺎﱂ‪ ..‬ﻓﻔﺘﺤﺘﻪ‬ ‫ﺧﻠﺴ ﹰﺔ ﻭﺃﻃﻠﻘﺖ ﺑﺼﺮﻙ ﺑﺎﺳﺘﺮﺍﻕ‪ ..‬ﻭﲣﻄﻮ ﺧﻄﻮﺗﻚ ﺍﻷﻭﱃ‪ ..‬ﻭﺗﺪﻟﻒ ﻭﺗﺒﺪﺃ ﰲ‬

‫ﻣﺸﺎﻫﺪﺓ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻳﺴﻜﻨﻮﻥ ﺗﻠﻚ ﺍﻟﺪﺍﺭ »ﺩﺍﺭ ﺍﻟﻔﻦ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻷﺩﺏ« ﻭﻛﻠﻬﻢ‬ ‫ﻳﺼﻮﻟﻮﻥ ﻭﳚﻮﻟﻮﻥ ﻭﻻ ﺃﺣﺪ ﻳﻌﲑﻙ ﺍﻫﺘﻤﺎﻣ‪‬ﺎ ﻳﺬﻛﺮ‪.‬‬

‫ﻓﺠﺄ ﹰﺓ ﺗﻌﺠﺒﻚ ﻏﺮﻑ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﲟﺎ ﲢﺘﻮﻳﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﻣﺴﻠﻴﺔ ﻭﳑﺘﻌﺔ ﻭﻣﺜﲑﺓ ﻣﻦ‬

‫ﻣﺴﺮﺡ ﺇﱃ ﻓﻦ ﺗﺸﻜﻴﻠﻲ ﺇﱃ ﺗﺎﺭﻳﺦ ﺇﱃ ﺃﺩﺏ ﺇﱃ ﺳﻴﻨﻤﺎ ﺇﱃ ﺳﻴﺎﺳﺔ ﺇﱃ ﺇﱃ ﺇﱃ‪..‬‬ ‫‪52‬‬

‫ﻭﺗﺒﺪﺃ ﰲ ﻛﻞ ﻣﺮﺓ ﺭﺣﻠﺔ ﺍﺳﺘﻜﺸﺎﻑ ﻟﻐﺮﻑ ﺍﻟﺪﺍﺭ‪ ..‬ﻟﻘﺪ ﺑﺪﺃﺕ ﲢﻔﻆ ﺗﻠﻚ ﺍﻟﻐﺮﻑ‬

‫ﻭﲤﺘﺺ ﻣﻨﻬﺎ ﻣﺎ ﳝﻜﻨﻚ ﺍﻣﺘﺼﺎﺻﻪ ﻟﺘﻄﻮﺭ ﻣﻮﻫﺒﺘﻚ‪ ..‬ﺻﺮﺕ ﺗﻌﺮﻑ ﻛﻮﺍﻟﻴﺴﻬﺎ ﺻﺮﺕ‬ ‫ﻣﺘﺎﺑﻌ‪‬ﺎ ﻟﻜﻞ ﺟﺪﻳﺪ ﻭﻛﻞ ﲡﺪﻳﺪ ﻭﻣﻦ ﰒ ﺑﺪﺃﺕ ﺗﻀﻊ ﺑﻌﺾ ﺍﻟﺒﺼﻤﺎﺕ ﻋﻠﻰ ﺟﺪﺭﺍ‪‬ﺎ‬

‫ﲤﺎﻣ‪‬ﺎ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﺼﺒﻴﺔ ﻣﻊ ﺍﻻﲰﻨﺖ ﻗﺒﻞ ﺃﻥ ﳚﻒ ﻭﻗﺒﻞ ﺃﻥ ﻳﻜﺘﺸﻒ ﺃﻭﻟﻴﺎﺅﻫﻢ‬

‫ﺍﻷﻣﺮ‪ ..‬ﺇﻻ ﺃﻥ ﺑﺼﻤﺎﺗﻚ ﺃﺣﻴﺎﻧ‪‬ﺎ ﺗﺜﲑ ﺍﴰﺌﺰﺍﺯ ﺍﻟﺒﻌﺾ ﻭﺗﺜﲑ ﺃﻋﺠﺎﺏ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬

‫ﺑﻌﻀﻬﻢ ﳝﺤﻮﻫﺎ ﻭﺑﻌﻀﻬﻢ ﻳﻌﻄﻴﻬﺎ ﺍﻫﺘﻤﺎﻣ‪‬ﺎ ﻣﺒﺎﻟﻐ‪‬ﺎ ﻓﻴﻪ ﻭﻳﻌﺮﻑ ‪‬ﺎ ﻭﻳﻨﺸﺮﻫﺎ ﻻ ﻟﺸﻲﺀ‬ ‫ﺳﻮﻯ ﻷﻧﻪ ﻳﺮﻏﺐ ﻫﻮ ﺍﻷﺧﺮ ﰲ ﺍﻟﻈﻬﻮﺭ‪.‬‬

‫ﻭﻣﻦ ﰒ ﻳﺒﺪﺃ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﳘﺸﻮﻙ ﺩﻫﺮ‪‬ﺍ ﻭﱂ ﻳﻜﻠﻔﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺣﱴ ﻋﻨﺎﺀ ﺍﻟﻨﻈﺮ‬

‫ﺇﱃ ﻗﺪﻣﻴﻚ‪ ..‬ﻳﺒﺪﺅﻭﻥ ﰲ ﺍﻻﻫﺘﻤﺎﻡ ﺗﺪﺭﳚﻴ‪‬ﺎ ﺑﻚ ﻭﻳﺮﻭﻥ ﺃﻧﻚ ﻗﺪ ﺃﺻﺒﺤﺖ ﻣﻊ ﻛﻞ‬

‫ﺯﻳﺎﺭﺓ ﺟﺪﻳﺪﺓ ﻷﻱ ﻏﺮﻓﺔ ﺗﺰﺩﺍﺩ ﻭﻋﻴ‪‬ﺎ ﲟﺎ ﻫﻮ ﻣﻮﺟﻮﺩ‪‬ﺍ ‪‬ﺎ ﻭﻓﻴﻬﺎ ﻭﻣﻦ ﺣﻮﳍﺎ‪ ..‬ﻭﻟﻜﻦ‬

‫ﻻ ﻳﻔﻬﻤﻮﻥ ﺑﺄﻧﻚ ﺿﻴﻒ ﻓﻘﻂ ﰲ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻭﻟﺴﺖ ﺃﺣﺪ ﺃﻫﻠﻬﺎ‪ ..‬ﺇﻧﻚ ﺯﺍﺋﺮ ﺑﺴﻴﻂ‬

‫ﻳﻌﱪﻫﺎ ﻓﻘﻂ ﻟﻴﺸﻔﻲ ﻏﻠﻴﻠﻪ ﻣﻦ ﻧﻘﺺ ﺍﳌﻌﺮﻓﺔ ﻟﻴﻤﺘﻊ ﻧﻈﺮﻩ ﻭﻟﻴﺸﺮﺏ ﻛﺄﺱ ﺍﻻﺳﺘﻤﺘﺎﻉ‬ ‫ﻭﺍﳍﻮﺍﻳﺔ‪ ..‬ﻭﺯﺍﺋﺮ ﻏﺮﻳﺐ ﻳﺮﻏﺐ ﻓﻘﻂ ﻭﻟﻮ ﳌﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺣﻴﺎﺗﻪ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ‬

‫ﺑﺼﻤﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺟﺪﺭﺍ ﺇﺣﺪﻯ ﺍﻟﻐﺮﻑ ﻭﻟﻴﺲ ﺣﱴ ﺍﻟﺼﺎﻟﻮﻥ ﺍﻟﺬﻱ ﳝﺴﻜﻪ ﺍﻟﻜﺒﺎﺭ‪.‬‬ ‫ﺃﻧﺖ ﺗﻌﻠﻢ ﺟﻴﺪ‪‬ﺍ ﻣﺎ ﻷﻫﻞ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻣﻦ ﻣﺴﺌﻮﻟﻴﺔ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻴﻬﺎ‪ ..‬ﻣﺎ ﻷﻫﻞ ﻫﺬﻩ‬

‫ﺍﻟﺪﺍﺭ ﻣﻦ ﻣﺴﺌﻮﻟﻴﺔ ﻟﺘﻄﻮﻳﺮﻫﺎ ﻭﲡﺪﻳﺪﻫﺎ ﻣﻊ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺃﺻﺎﻟﺘﻬﺎ‪ ..‬ﻓﺎﻟﺪﺍﺭ ﺗﻔﻘﺪ‬

‫ﺭﻭﺣﻬﺎ ﺇﻥ ﺃﺯﻳﻠﺖ ﻋﻨﻬﺎ ﺃﺻﺎﻟﺘﻬﺎ ﻭﺇﻥ ﺃﺯﻳﻞ ﻋﻨﻬﺎ ﺗﺎﺭﳜﻬﺎ ﻭﻭﺿﻊ ﳍﺎ ﻣﻜﻴﺎﺝ ﺳﺨﻴﻒ‬ ‫ﻳﻐﻄﻲ ﺭﻭﺣﻬﺎ ﺍﻟﻨﻘﻴﺔ ﺑﺪﻋﻮﻯ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﳊﺪﺍﺛﺔ‪.‬‬

‫ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻻ ﻳﻔﻘﻬﻮﻥ ﺑﺄﻥ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﺼﺎﻟﻮﻥ ﺗﻜﻠﻴﻒ ﻭﻟﻴﺲ ﺗﺸﺮﻳﻒ‪..‬‬

‫ﻻ ﻳﻔﻘﻬﻮﻥ ﺑﺄﻥ ﺍﻟﺪﺍﺭ ﻭﺫﻟﻚ ﺍﻟﺼﺎﻟﻮﻥ ﻫﻲ ﺍﻟﱵ ﲡﻌﻞ ﺍﳉﲑﺍﻥ ﻳﻘﺒﻠﻮﻥ ﻋﻠﻴﻚ ﺃﻭ‬

‫ﻳﺪﺑﺮﻭﻥ‪ ..‬ﻻ ﻳﻔﻘﻬﻮﻥ ﺃﻥ ﻛﻞ ﻛﻠﻤﺔ ﺟﺎﺀ‪‬ﻢ ﻋﱪ ﻋﻤﺮﻫﻢ ﻭﻋﱪ ﺗﺎﺭﳜﻬﻢ ﺗﺰﻳﺪﻫﻢ‬

‫ﻣﺴﺆﻭﻟﻴﺔ ﻷ‪‬ﺎ ﱂ ﺗﺄﺕ ﻋﺒﺜﹰﺎ ﺃﻭ ﻓﻘﻂ ﺃﺗﺖ ﻟﺘﻮﺻﻠﻬﻢ ﺇﱃ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‪ ..‬ﻣﻦ ﺗﻌﻠﻢ ﺃﻥ‬

‫ﻳﻜﺘﺐ ﲨﻠ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻓﺬﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﺘﻌﻠﻤﻬﺎ ﻷﻧﻪ ﺳﻴﺤﺘﺎﺝ ﺇﱃ ﺗﻠﻚ‬ ‫ﺍﳉﻤﻠﺔ ﻭﺇﱃ ﺫﻟﻚ ﺍﻟﺘﻌﻠﻴﻢ ﻟﻴﺤﺎﻓﻆ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻭﻟﻴﺠﺪﺩﻫﺎ ﻭﻻ ﻳﺘﺮﻛﻬﺎ ﺧﺮﺑﺔ‪.‬‬

‫ﻣﻦ ﺗﻌﻠﻢ ﺃﻥ ﻳﺮﺳﻢ ﺑﺎﻟﺮﻳﺸﺔ ﺣﱴ ﻭﺇﻥ ﺑﺪﺃ ﻛﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺴﻠﻴﺔ ﻭﺍﳌﻮﻫﺒﺔ ﻓﻼ ﻳﻘﻞ‬

‫ﺑﺄ‪‬ﺎ ﺳﺘﻤﺮ ﻣﺮﻭﺭ ﺍﻟﻜﺮﺍﻡ ﺇﺫﺍ ﻣﺎ ﻗﺮﺭ ﺃﻥ ﳜﻮﺽ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﳓﻮ ﺍﻻﺣﺘﺮﺍﻑ‪ ..‬ﻟﻮ‬

‫ﻗﺮﺭ ﺩﺧﻮﻝ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻛﺄﺣﺪ ﺍﳌﺆﺳﺴﲔ ﻓﻴﻬﺎ ﻭﺃﺣﺪ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﻛﻞ ﻣﺎ ﺗﻌﻠﻤﻪ‬ ‫‪53‬‬

‫ﻻ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺳﻴﻠ ﹰﺔ ﻭﺃﺩﺍ ﹰﺓ ﻹﺷﺒﺎﻉ ﺍﻟﺒﻄﻦ ﻭﺍﻟﻔﺮﺝ ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺰﻫﻮ‪ ..‬ﻟﻪ ﺍﳊﻖ‬

‫ﰲ ﻫﺬﺍ ﻛﻠﻪ ﻭﻟﻜﻦ ﻫﻞ ﻫﻮ ﻛﻞ ﺷﻲﺀ؟‬

‫ﻼ‪ ..‬ﻭﺃﺫﻛﺮ ﻛﻴﻒ ﺗﻜﻮﻥ‬ ‫ﻣﺴﺌﻮﻟﻴﺘﻪ ﻛﺒﲑﺓ ﺣﻘﹰﺎ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻻ ﳚﻌﻠﻪ ﻳﻨﺎﻡ ﻟﻴ ﹰ‬

‫ﺣﺎﻝ ﺃﻣﻲ ﺣﲔ ﻳﺰﻭﺭﻧﺎ ﺑﻌﺾ ﺍﻟﻀﻴﻮﻑ‪ ..‬ﺃﺟﺪﻫﺎ ﲤﺮ ﻭﺗﺴﺄﻝ ﻭﺗﺄﻣﺮ ﻭ‪‬ﺘﻢ ﻟﻜﻞ ﻛﺒﲑﺓ‬ ‫ﻭﺻﻐﲑﺓ ﰲ ﺍﻟﺒﻴﺖ ﻻ ﻟﺸﻲﺀ ﻷﻥ ﺍﻟﺒﻴﺖ ﻫﻮ ﺻﻮﺭﺗﻨﺎ ﳓﻦ ﻭﺭﻭﺣﻨﺎ ﳓﻦ ﺍﻟﱵ ﻳﺮﺍﻫﺎ‬ ‫ﻏﲑﻧﺎ‪.‬‬

‫ﻓﻬﻞ ﻳﻔﻜﺮ ﺃﻫﻞ ﺍﻟﺜﻘﺎﻓﺔ ﲟﺜﻞ ﻣﺎ ﺗﻔﻜﺮ ﺑﻪ ﻭﺍﻟﺪﰐ ﳓﻮ ﺑﻴﺘﻬﺎ؟‪ ..‬ﻫﻞ ﻳﻔﻜﺮﻭﻥ‬

‫ﺑﺄ‪‬ﻢ ﺑﻌﻨﺎﺩﻫﻢ ﺫﺍﻙ ﻭﺍﻣﺘﺼﺎﺻﻬﻢ ﳋﲑﺍﺕ ﺍﻟﺪﺍﺭ ﻳﺸﺮﻓﻮﻥ ﻋﻠﻰ ﻣﻮﺗﻨﺎ ﲨﻴﻌ‪‬ﺎ‪ ..‬ﻫﻞ‬

‫ﻳﺪﺭﻛﻮﻥ ﺑﺄ‪‬ﻢ ﻳﺸﻮﻫﻮﻥ ﺻﻮﺭﺗﻨﺎ ﳓﻦ ﻭﺻﻮﺭﺓ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﺍﳌﺴﻤﺎﺓ »ﺍﻟﺜﻘﺎﻓﺔ‬

‫ﺍﻟﻌﺮﺑﻴﺔ«؟‪ ..‬ﻫﻞ ﻳﺪﺭﻛﻮﻥ ﺑﺄ‪‬ﻢ ﻳﺸﻴﺨﻮﻥ؟ ﻭﻣﺎ ﻋﺪﻭﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﲪﻞ ﺗﻠﻚ ﺍﳍﻤﻮﻡ‬

‫ﻭﺑﺄﻧﻪ ﻗﺪ ﺣﺎﻥ ﺍﻟﻮﻗﺖ ﻟﲑﺗﺎﺣﻮﺍ ﰲ ﺃﺣﺪ ﺍﻟﻐﺮﻑ ﻭﻟﻴﺘﺮﻛﻮﺍ ﺍﻟﺼﺎﻟﻮﻥ ﳌﻦ ﻫﻮ ﺃﻫﻞ‬

‫ﻟﻠﺒﻘﺎﺀ ﻓﻴﻪ ﻭﺍﻷﻛﺜﺮ ﺷﺒﺎﺑ‪‬ﺎ؟‪ ..‬ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻋﺒﺊ ﺛﻘﻴﻞ ﺣﻘﹰﺎ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺒﲏ‬ ‫ﻃﻮﺑ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻓﻴﻬﺎ ﻭﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺪﺭﻙ ﺃﳘﻴﺔ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺪﺍﺭ‪.‬‬

‫ﺃﻣﺎ ﺃﻧﺎ‪ ..‬ﻓﻼ ﺃﺩﺭﻱ ﺃﻳﻦ ﻣﻮﺿﻌﻲ ﺑﺎﻟﻀﺒﻂ؟‪ ..‬ﻭﺑﺎﻟﺘﺤﺪﻳﺪ‪ ..‬ﺃﺃﻧﺎ ﺧﺎﺭﺝ ﺍﻟﻐﺮﻓﺔ ﺃﻡ‬

‫ﺩﺍﺧﻠﻬﺎ؟ ﺃﺃﻧﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﻐﺮﻑ ﺃﻭ ﺃﺷﺎﻫﺪﻫﺎ ﻣﻦ ﺍﻟﻨﺎﻓﺬﺓ ﻓﻘﻂ؟‪ ..‬ﻫﻞ ﺃﺿﻊ ﺑﺼﻤﱵ‬ ‫ﻋﻠﻰ ﺍﳉﺪﺭﺍﻥ ﺃﻡ ﻋﻠﻰ ﺍﻟﺮﺻﻴﻒ ﺍﳌﻘﺎﺑﻞ ﳍﺎ؟‪ ..‬ﰒ ﳌﺎﺫﺍ ﺃﻋﺘﱪ ﻧﻔﺴﻲ ﻣﻦ ﺍﳌﻬﺘﻤﲔ‬

‫ﺑﺎﻟﺜﻘﺎﻓﺔ؟‪ ..‬ﻭﺍﻟﺴﺆﺍﻝ ﻳﺒﻘﻰ ﻣﻄﺮﻭﺣ‪‬ﺎ‪.‬‬

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‫ﻣﻜﺘﻮﺏ ﻋﻠﻰ ﻇﻬﺮﻱ‪ :‬ﻳﻌﻤﻞ ﺑﺎ‪‬ﺎﻥ‬ ‫ﻣﻦ ﺃﺧﱪ ﺍﳋﻠﻖ ﺑﺄﱐ ﺃﻋﻤﻞ ﺑﺎ‪‬ﺎﻥ؟!!‬ ‫ﻣﻨﺬ ﺃﺳﺎﺑﻴﻊ ﻛﺎﻥ ﱄ ﺗﻐﻴﲑ ﺟﺬﺭﻱ ﰲ ﺗﻌﺎﻣﻠﻲ ﻣﻊ ﻛﻞ ﻣﻦ ﺃﻗﻮﻡ ﺑﺘﻨﻔﻴﺬ ﻋﻤﻞ ﻟﻪ‬

‫ﻭﻫﻮ ﺍﳌﻘﺎﺑﻞ‪ ..‬ﻣﻨﺬ ﺃﺳﺎﺑﻴﻊ ﺗﻐﲑﺕ ﻭﺟﻬﺔ ﻧﻈﺮﻱ ﻭ ﻃﺮﻳﻘﺔ ﺗﻌﺎﻣﻠﻲ ﻣﻊ ﺃﻱ ﻛﺎﻥ ﲡﺎﻩ‬ ‫ﺃﻋﻤﺎﱄ‪.‬‬

‫ﻭﻟﻜﻦ ﺍﳋﻄﺄ ﺧﻄﺌﻲ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ‪ ..‬ﺃﻧﺎ ﻣﻦ ﻋﻮﺩﺕ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺗﺴﺎﻫﻠﻲ ﻭﻋﻠﻰ‬

‫ﻋﺪﻡ ﺍﻛﺘﺮﺍﺛﻲ ﺑﺎﳌﻘﺎﺑﻞ ﻫﻞ ﺩﻓﻌﻮﺍ ﺃﻡ ﱂ ﻳﺪﻓﻌﻮﺍ‪ ..‬ﻛﻨﺖ ﺩﺍﺋﻤ‪‬ﺎ ﺃﺭﺟﻊ ﺍﳌﻘﺎﺑﻞ ﻛﻨﻮﻉ ﻣﻦ‬ ‫ﺍﶈﺒﺔ ﻭﻛﻨﻮﻉ ﻣﻦ ﺍﳋﺪﻣﺔ ﺍ‪‬ﺎﻧﻴﺔ ﻟﻠﻐﲑ‪.‬‬

‫ﻳﻘﻮﻝ ﺃﻫﻞ ﺳﻮﺭﻳﺔ »ﺇﺫﺍ ﻛﺎﻥ ﺣﺒﻴﺒﻚ ﻋﺴﻞ‪ ..‬ﻻ ﺗﻠﺤﺴﻮ ﻛﻠﻮ«!‬ ‫ﻟﻸﺳﻒ ﰎ ﳊﺴﻲ ﻭﻟﻌﻘﻲ ﺣﺪ‪‬ﺍ ﱂ ﺃﻋﺪ ﺃﻇﻬﺮ ﻓﻴﻪ‪ ..‬ﻭﻛﺎﻥ ﺍﳌﻘﺎﺑﻞ ﻛﻠﻪ ﻛﻠﻤﺎﺕ ﻣﻦ‬

‫ﻧﻮﻉ »ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ﻳﺎ ﺍﻟﺴﻲ ﻋﺼﺎﻡ‪ ..‬ﺍﷲ ﳛﻔﻈﻚ‪ ..‬ﻣﺴﺘﻌﺠﻞ ﻧﺮﺟﻮ ﺃﻥ ﺗﺴﺮﻉ ﻟﻨﺎ‬ ‫‪‬ﺬﺍ ﺍﻟﻌﻤﻞ‪ ..‬ﺇﺫﺍ ﺗﻜﺮﻣﺖ ﻋﻠﻴﻨﺎ ﺑﺈﻛﻤﺎﻝ ﲨﻴﻠﻚ« ﻭﻫﻠﻢ ﺟﺮ‪‬ﺍ ‪‬ﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻜﻼﻡ‬

‫ﺍﳌﻌﺴﻮﻝ‪.‬‬

‫ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺃﱐ ﻭﺟﺪﺗﲏ ﻋﻠﻰ ﺣﺎﻓﺔ ﺍﻹﻓﻼﺱ‪ ..‬ﻟﻴﺲ ﺍﻹﻓﻼﺱ ﺍﻟﺬﻱ ﰲ‬

‫ﺑﺎﻟﻜﻢ ﺑﻞ ﺍﻹﻓﻼﺱ ﺍﻟﺬﻱ ﻻ ﲤﻠﻚ ﻣﻌﻪ ﺣﱴ ﲦﻦ ﺭﺑﻊ ﺳﺎﻋﺔ ﰲ ﻣﻘﻬﻰ ﻟﻼﻧﺘﺮﻧﺖ‪..‬‬

‫ﻭﺣﲔ ﺑﺪﺃﺕ ﰲ ﻃﻠﺐ ﺣﻘﻲ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻭﺟﺪﺗﲏ ﺃﻫﺘﻒ ﻟﻮﺣﺪﻱ ﻭﻻ ﺃﺣﺪ ﻭﻗﻒ‬

‫ﲜﺎﻧﱯ‪ ..‬ﱂ ﻳﺮﺩ ﻋﻠﻲ ﺃﺣﺪ ﻣﻨﻬﻢ ﻭﻛﺄﻧﻪ ﻻ ﻭﺟﻮﺩ ﻟﻌﺼﺎﻡ ﻫﺬﺍ ﺍﻟﺬﻱ ﱂ ﻳﻜﻒ ﺑﺮﻳﺪﻩ‬

‫ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺭﺳﺎﺋﻠﻬﻢ ﻟﻴﻞ ‪‬ﺎﺭ ﻳﺘﻮﺩﺩﻭﻥ ﻓﻴﻬﺎ ﺇﻟﻴﻪ ﺑﻄﻠﺐ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻜﺘﺒﻮﻥ ﰲ‬ ‫ﺁﺧﺮﻫﺎ »ﻣﻦ ﺗﻨﻔﻴﺬ ﻋﻼﻥ ﺑﻦ ﻋﻼﻥ ﻭﲪﻮﺩ ﻋﺼﺎﻡ« ﻣﻊ ﺃ‪‬ﻢ ﱂ ﻳﻔﻌﻠﻮﺍ ﺷﻴﺌﹰﺎ ﻳﺬﻛﺮ!!‬

‫ﻣﺸﻜﻠﺔ ﺍﻹﻓﻼﺱ ﺣﻠﻠﺘﻬﺎ ﻭﻟﻐﺎﻳﺔ ﺍﻵﻥ ﻻ ﺃﺩﺭﻱ ﻫﻞ ﺣﻘﻮﻗﻲ ﰲ ﻃﺮﻳﻘﻬﺎ ﺇﱄ ﺃﻡ ﻻ؟‬

‫ﱂ ﻳﻬﻤﲏ ﻳﻮﻣ‪‬ﺎ ﺃﻥ ﻳﺪﻓﻊ ﱄ ﺃﺣﺪﻫﻢ ﻣﻘﺎﺑﻞ ﺧﺪﻣﱵ ﺣﱴ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺮﲰﻴﺔ‬

‫ﻭﻫﻲ ﺍﻟﱵ ﺯﺍﺩﺕ ﻋﻠﻰ ﳘﻲ‪ ..‬ﻭﻟﻜﻦ ﻛﺎﻧﺖ ‪‬ﻤﲏ ﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻟﺪﺭﺟﺔ‬

‫ﺍﻷﻭﱃ‪ ..‬ﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻭﺿﺎﻉ ﺍﶈﻴﻄﲔ ﰊ ﻭﻛﻴﻒ ﺃﻧﻨﺎ ﲨﻴﻌﻨﺎ ﰲ »ﺍﳍﻮﺍ ﺳﻮﺍ« ﻭﻟﻜﻦ ﻫﻞ‬

‫ﻳﻘﺎﺑﻞ ﺍﳋﺪﻣﺔ ﺑﺎﻟﺼﻤﺖ ﻭﻋﺪﻡ ﺍﻻﻛﺘﺮﺍﺙ؟‬

‫‪‬ﺎﻳﺘﻮ‪ ..‬ﻟﻘﺪ ﺍﻧﻘﻠﺒﺖ ‪ 180‬ﺩﺭﺟﺔ‪ ..‬ﺇﺫﺍ ﺭﻏﺒﺖ ﰲ ﺷﻲﺀ ﻣﻦ ﻋﻤﻮ ﲪﻮﺩ ﻓﻠﺘﺨﺮﺝ‬ ‫‪55‬‬

‫ﻣﺎ ﰲ ﺟﻴﺒﻚ‪ ..‬ﻏﲑ ﻫﺬﺍ ﻻ ﻛﻼﻡ ﻟﻚ ﻣﻌﻲ ﻳﺎ ﺣﺒﻴﱯ ﻭﺑﺎﳋﺼﻮﺹ ﻛﻠﻤﺔ »ﺑﺎﺭﻙ ﺍﷲ‬

‫ﻓﻴﻚ«‪ ..‬ﻫﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻪ؟‪ ..‬ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﻌﺪ ﺍﻟﺼﻔﻌﺎﺕ‬

‫ﺍﳌﺘﺘﺎﻟﻴﺔ‪..‬‬

‫ﺭﰊ ﻳﺴﺘﺮ‪.‬‬

‫———‬ ‫ﺍﺳﺘﺜﲏ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻄﻮﻋﺖ ﻓﻴﻬﺎ ﺑﻨﻔﺴﻲ ﻭﻛﺎﻧﺖ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺴﺎﳘﺎﺕ ﺑﲔ‬ ‫ﻓﺮﻳﻖ ﻛﺎﻣﻞ‪.‬‬ ‫* * *‬

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‫ﺟﻴﻞ ﺭﻗﻤﻲ‪ ..‬ﻧﻔﺲ ﺍﻷﺳﻄﻮﺍﻧﺔ‬ ‫ﺃﻣﺎﻡ ﺷﺎﺷﺔ ﺍﳉﻬﺎﺯ ﺃﺟﻠﺲ ﻭﻋﻴﻨﺎﱐ ﻣﺸﺪﻭﺩﺗﺎﻥ ﺇﱃ ﺍﻟﻼ ﺷﻲﺀ‪..‬‬ ‫ﻻ ﺃﺟﺪ ﻣﺎ ﺃﻓﻌﻠﻪ ﻟﺪﻱ ﺃﻋﻤﺎﻝ ﺗﻨﺘﻈﺮ ﺍﻹ‪‬ﺎﺀ ﺑﺴﺮﻋﺔ ﻭﻟﻜﻨﻪ ﺍﳌﻠﻞ ﻭﺍﻟﺴﺄﻡ‪ ..‬ﻛﻨﺖ‬

‫ﺃﻟﻘﻲ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ ﻧﻈﺮﺓ ﻋﻠﻰ ﺍﻟﱪﻳﺪ ﻓﻠﺮﲟﺎ ﻭﺻﻠﺘﲏ ﺭﺳﺎﻟﺔ ﻣﺎ‪ ..‬ﻟﻸﺳﻒ‬ ‫ﺍﻟﺮﺳﺎﺋﻞ ﻣﺆﺧﺮ‪‬ﺍ ﺑﺎﺗﺖ ﻣﻦ ﺍﻟﺬﻛﺮﻳﺎﺕ ﺍﳉﻤﻴﻠﺔ ﺍﳌﻨﺴﻴﺔ‪ ..‬ﺗﻘﻮﻝ ﻋﻨﻬﺎ »ﺇﻳﻪ ﻭﺍﷲ‬ ‫ﺯﻣﺎﻥ؟«‬

‫ﻗﺮﺍﺀﺓ ﺑﻌﺾ ﻣﺎ ﻳﻜﺘﺒﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺒﺎﺭ ﺗﻌﺠﺒﲏ ﰲ ﺍﻷﻏﻠﺐ‪ ..‬ﻋﻠﻰ ﺍﻷﻗﻞ ﲡﻌﻠﻚ‬

‫ﻋﻠﻰ ﻋﻠﻢ ﲟﺎ ﻳﺪﻭﺭ ﻭﲟﺎ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻪ ﻭﲟﺎ ﻳﻔﻜﺮ ﻓﻴﻪ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺣﱴ ﻋﻠﻰ‬

‫ﲣﺮﻳﻔﻬﻢ‪ ..‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺗﻌﻠﻢ ﺑﺄﻧﻪ ﻏﲑ ﻫﺆﻻﺀ ﻛﻠﻬﻢ‪ ..‬ﺃﻧﺖ ﺗﻌﺸﻖ‬ ‫ﺃﺳﻠﻮﺑﻪ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺴﺮﺩ ﺣﱴ ﰲ ﻧﺼﻮﺻﻪ ﺍﻟﻨﻘﺪﻳﺔ‪ ..‬ﻭﻟﻜﻨﻚ ﺃﺣﻴﺎﻧ‪‬ﺎ‬

‫ﺗﺜﻮﺭ ﻓﻴﻪ ﻭﺗﻘﻮﻝ ﻟﻪ ﰲ ﻭﺟﻬﻪ »ﻳﺎ ‪‬ﺎﺭﻙ ﻣﺶ ﻓﺎﻳﺖ«‪.‬‬

‫ﻣﺮﺕ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﱂ ﺃﺯﺭ ﻣﻮﻗﻊ »ﺩﺍﺭ ﻧﺎﺷﺮﻱ« ﻭﻟﻜﻦ ﺣﺎﳌﺎ ﺩﺧﻠﺘﻪ ﺣﱴ ﺫﻫﺒﺖ‬

‫ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺃﺣﺪ ﻣﻘﺎﻻﺕ ﺍﻟﻜﺎﺗﺐ ﺍﳌﺼﺮﻱ »ﺃﲪﺪ ﻓﻀﻞ ﺷﺒﻠﻮﻝ«‪.‬‬

‫ﺍﻟﻨﻌﺎﺱ ﻭﺍﻷﺭﻕ ﻭﺍﳌﻠﻞ ﻳﺮﺣﻠﻮﻥ ﻋﻦ ﻛﺘﻔﻲ ﻭﻭﺟﻬﻲ‪ ..‬ﻭﺑﺪﺃﺕ ﰲ ﻗﺮﺍﺀﺓ ﺍﳌﻘﺎﻝ‪:‬‬

‫ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﻗﺮﺍﺀﺓ ﻟﻘﺼﺔ ﺍﳌﺴﻴﺦ ﺍﻟﻜﺘﺮﻭﻧﻴ‪‬ﺎ ﻟﻠﻜﺎﺗﺒﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺣﻴﺎﺓ ﺍﻟﻴﺎﻗﻮﺕ‬

‫ﺻﺎﺣﺒﺔ ﺍﳌﻮﻗﻊ‪ ..‬ﻫﻲ ﻃﺒﻌ‪‬ﺎ ﺗﻘﺼﺪ ﻇﺎﻫﺮﺓ ﻣﺎ ﲢﺪﺙ ﻟﺪﻯ ﺃﻧﺎﺱ ﻣﺎ‪.‬‬

‫ﺍﻟﻘﺼﺔ ﻭﻣﺎ ﻓﻴﻬﺎ‪ :‬ﻓﺘﺎﺓ ﻣﻦ ﺟﻴﻠﻨﺎ ﻻ ﲡﻴﺪ ﺳﻮﻯ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﺮﻗﻤﻲ‬

‫ﻭﺻﻠﺘﻬﺎ ﺭﺳﺎﻟﺔ‪ -‬ﻛﻤﺎ ﻭﺻﻠﺘﻨﺎ ﻛﻠﻨﺎ ﻣﻦ ﺯﻣﺎﻥ‪ -‬ﲢﺪﺛﻬﺎ ﻋﻦ ﺍﳌﺴﻴﺦ ﺍﻟﺪﺟﺎﻝ ﻭﺃﻧﻪ ﻗﺪ‬

‫ﻇﻬﺮ ﺃﺧﲑ‪‬ﺍ‪ ..‬ﻭﻳﻨﺘﻘﺪ ﺍﻟﻜﺎﺗﺐ ﺗﻠﻚ ﺍﻟﻔﺘﺎﺓ‪/‬ﺍﳉﻴﻞ ﻭﻛﻴﻒ ﺃ‪‬ﺎ ﻻ ﺗﻌﻴﺶ ﰲ ﻋﺎﳌﻨﺎ‬

‫ﻭﻣﻘﻄﻮﻋﺔ ﻋﻦ ﺩﻳﻨﻬﺎ ﻭﺃﺻﻮﳍﺎ ﻭﺗﺮﺍﺛﻬﺎ ﻭﻛﻴﻒ ﺍﻧﺘﻬﺖ ﺍﳌﺸﻜﻠﺔ ﺑﺒﺴﺎﻃﺔ ﺣﲔ ﻋﻠﻤﺖ‬

‫ﺃﻥ ﺍﻟﺮﺳﺎﻟﺔ ﻛﺬﺏ‪ ..‬ﻭﻓﻘﻂ‪ ..‬ﻛﻞ ﺣﻴﺎ‪‬ﺎ ﻭﺍﻫﺘﻤﺎﻣﻬﺎ ﻫﻮ ﺍﻧﺘﻈﺎﺭ ﺍﻟﺮﺳﺎﺋﻞ ﻋﻠﻰ ﺍﻟﱪﻳﺪ‬ ‫ﻭﺃ‪‬ﺎ ﲤﻮﺕ ﻭﺗﺼﻠﻬﺎ ﺭﺳﺎﻟﺔ ﻣﻦ ﺃﺣﺪﻫﻢ ﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ‪.‬‬

‫ﻼ ﺟﻴﺪ‪‬ﺍ ﻟﻨﺎ‪ ..‬ﻳﻌﲏ‬ ‫ﺍﻟﻜﺎﺗﺐ ﻭﺍﻟﻜﺎﺗﺒﺔ ﺑﻜﻞ ﺑﺴﺎﻃﺔ ﺟﻌﻠﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺘﺎﺓ ﲤﺜﻴ ﹰ‬

‫ﲤﺜﻠﻨﺎ ﳓﻦ ﻣﻌﺸﺮ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺘﺸﺮﺫﻡ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﻧﻔﺴﻪ ﻭﺷﻬﻮﺗﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ ﺷﻲﺀ‬ ‫ﺁﺧﺮ‪ ..‬ﺟﻴﻞ ﺍﻟﻜﻤﺒﻴﻮﺗﺮ ﺍﻟﺬﻱ ﻻ ﻳﻬﻤﻪ ﰲ ﺣﻴﺎﺗﻪ ﺷﻲﺀ ﺃﻛﺜﺮ ﻣﻦ ﻧﻘﺮﺍﺕ ﺍﻟﻔﺄﺭﺓ ﺃﻭ‬ ‫‪57‬‬

‫ﺃﺻﺎﺑﻊ ﲡﻮﻝ ﺑﻘﻮﺓ ﻋﻠﻰ ﻟﻮﺣﺔ ﺍﳌﻔﺎﺗﻴﺢ ﺃﻭ ﺍﻟﻜﻴﺒﻮﺭﺩ ﻛﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺮﻑ ﺍﻟﻠﻐﻮﻱ‪.‬‬

‫ﳊﻈﺔ‪ ..‬ﻟﺪﻱ ﻓﻨﺠﺎﻥ ﻗﻬﻮﺓ ﻫﻨﺎ ﻳﺪﻋﻮﱐ ﻻﺭﺗﺸﺎﻓﻪ ﻗﺒﻞ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﺍ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻻ ﳚﺪ ﻛﻞ ﻛﺒﲑ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺳﻮﻯ ﺍﳊﺪﻳﺚ ﻋﻨﻪ‪ ..‬ﻣﻮﺿﻮﻉ ﺍﳉﻴﻞ‬ ‫ﺍﻟﺮﻗﻤﻲ ﺍﻟﺘﺎﻓﻪ ﺍﻟﻐﺸﻴﻢ ﺍﳌﻌﺼﻮﺏ ﺍﻷﻋﲔ‪ ..‬ﺟﻴﻞ ﺁﺧﺮ ﺯﻣﻦ‪.‬‬ ‫ﺳﺆﺍﻝ ﻛﺒﲑ ﻭﺑﺎﳌﺼﺮﻱ‪:‬‬ ‫ﺃﻧﺎ ﺍﺗﻮﻟﺪﺍﺕ ﻭﻟﻘﻴﺖ ﻗﺪﺍﻣﻲ ﻛﻤﺒﻴﻮﺗﺮ‪ ..‬ﻟﻘﻴﺖ ﻣﺘﻄﻠﺒﺎﺕ ﺣﻴﺎﰐ ﻣﺶ ﺣﺎﺗﺘﻢ ﺇﻻ‬

‫ﻭﺍﻟﻜﻤﺒﻴﻮﺗﺮ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﺘﺘﻤﺘﻬﺎ‪ ..‬ﻟﻘﻴﺖ ﺍﻟﻐﺮﺏ ﻭﻫﻮ ﺑﻴﺼﻨﻒ ﺍﻷﻣﻴﲔ ﻋﻠﻰ‬

‫ﺇ‪‬ﻢ ﻧﺎﺱ ﻣﺎ ﺑﻴﻌﺮﻓﻮﺵ ﻛﻤﺒﻴﻮﺗﺮ‪ ..‬ﻳﺎﺩﻱ ﺍﳋﻴﺒﺔ‪ ..‬ﻳﺎﺩﻱ ﺍﻟﻨﻬﺎﺭ ﺍﻷﺑﻴﺾ‪.‬‬

‫ﻃﺐ ﻋﺸﺎﻥ ﺃﺭﺿﻲ ﺍﻟﻨﺎﺱ ﺍﻟﻜﺒﲑﺓ ﺩﻱ ﻳﻠﺰﻣﲏ ﺃﻋﻤﻞ ﺇﻳﻪ‪ ..‬ﻣﺎ ﺍﻟﺬﻱ ﻳﻠﺰﻣﲏ ﻟﻜﻲ‬

‫ﻳﺪﻋﲏ ﻭﺷﺄﱐ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ »ﺍﻟﻜﺒﺎﺭ« »ﺍﻟﻨﻘﺎﺩ ﺍﻟﻜﺒﺎﺭ« »ﺍﻟﻔﻬﻴﻢ ﻭﺃﺧﻮﻩ«؟‬

‫ﻳﺎ ﺣﺒﻴﱯ ﻣﺎ ﻳﻠﺰﻣﻚ ﻫﻮ ﺃﻥ ﺗﺪﻉ ﺍﻻﻧﺘﺮﻧﺖ ﻭﺍﻟﻜﻤﺒﻴﻮﺗﺮ ﻭﺗﻘﻮﻡ ﻛﻞ ﻳﻮﻡ ﺍﻟﺼﺒﺢ‬

‫ﻋﻠﻰ ﺍﳊﻘﻞ ﺗﻔﻠﺢ ﻭﺗﺒﲏ ﺍﻟﻌﻤﺎﺭﺍﺕ ﻭﺗﺸﺘﻐﻠﻚ ﺷﻐﻼﻧﺔ ﺑﺈﻳﺪﻙ ﻭﺗﻘﺮﺍﻟﻚ‬

‫ﺍﻟﺰﳐﺸﺮﻱ‪ ..‬ﻫﻜﺬﺍ ﻳﺮﻳﺪﻭﻧﻚ ﻣﻊ ﺍﻻﺣﺘﺮﺍﻡ ﻷﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻤﻞ ﻷ‪‬ﻢ‬

‫ﺍﻷﺳﺎﺱ‪.‬‬ ‫ﻓﻤﻲ ﳑﺘﻠﺊ ﻋﻦ ﺁﺧﺮﻩ ﺑﺎﻟﻜﻌﻚ ﺍﻟﺬﻱ ﺃﻋﺪﺗﻪ ﺃﺧﱵ ﻣﻊ ﺍﻟﻘﻬﻮﺓ‪ ..‬ﱂ ﺃﻧﻈﺮ ﺇﻟﻴﻬﺎ‬

‫ﻭﻫﻲ ﲤﺪ ﱄ ﺑﻪ‪ ..‬ﻓﻨﻈﺮﻱ ﻛﺎﻥ ﻣﻠﺘﺼﻘﹰﺎ ﺑﺎﻟﺸﺎﺷﺔ ﻣﺘﻠﻬﻔﹰﺎ ﻟﻘﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ‬ ‫ﻭﺻﻠﺘﲏ‪..‬‬

‫ﻛﺎﻧﺖ ﻣﻦ ﺃﺣﺪﻫﻢ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ!‬ ‫ﻛﺎﻥ ﳛﺪﺛﲏ ﻋﻦ ﺃﻣﺮ ﻣﺎ‪..‬‬

‫ﺍﻟﻜﺒﺎﺭ ﺳﻴﻌﺘﱪﻭﻧﻪ ﺗﻔﺎﻫﺔ‪ ..‬ﻭﻣﺎ ﺍﻟﺬﻱ ﺳﻴﺘﺤﺪﺙ ﻓﻴﻪ ﻫﺆﻻﺀ ﺍﻟﻐﺮﺍﺋﺰﻳﻮﻥ‬

‫–ﻳﻘﻮﻟﻮﻥ‪!!-‬‬

‫ﻫﻢ ﻟﻦ ﻳﺘﺤﺪﺛﻮﺍ‪ -‬ﰲ ﻧﻈﺮﻫﻢ ‪-‬ﻋﻦ ﻣﻮﻗﻊ ﻟـ‪ :‬ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ ﻹﺣﻴﺎﺀ ﻓﻜﺮﻩ‪ ..‬ﻭﻻ‬

‫ﻋﻦ ﺍﻟﻐﺰﺍﱄ ﻹﻣﺪﺍﺩ ﺍﻟﻨﺎﺱ ﺑﺘﺮﺍﺛﻪ‪ ..‬ﻭﻻ ﺣﱴ ﻋﻦ ﺍﳊﺮﺏ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﺍﻟﱵ ﺃﲰﻌﻨﺎ‬ ‫ﻓﻴﻬﺎ "ﺍﻟﻜﺒﺎﺭ" ﺻﻤﺖ ﺍﳊﻤﻼﻥ‪ ..‬ﻭﻟﻦ ﻳﺘﺤﺪﺙ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﻋﻦ ﻣﺸﺎﺭﻳﻊ ﻭﳎﻼﺕ‬ ‫‪58‬‬

‫ﺛﻘﺎﻓﻴﺔ ﻭﻋﻦ ﺭﻋﺎﻳﺔ ﻣﻮﺍﻫﺐ ﻭﻻ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻭﻻ ﻋﻦ ﺍﻟﻨﺎﺟﺤﲔ ﻭﻻ ﺣﱴ ﻋﻦ‬ ‫ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬

‫ﻟﻸﺳﻒ ﻫﺬﺍ ﻫﻮ ﺍﳉﻴﻞ ﺍﻟﺮﻗﻤﻲ ﰲ ﻧﻈﺮﻫﻢ‪..‬‬

‫ﺟﻴﻞ ﻛﻠﻪ »ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ« ﺧﻼﻋﺔ ﻭﻫﺰ ﻭﺳﻂ ﻭﻗﻠﺔ ﻗﻴﻤﺔ ﻭﺍﳓﻄﺎﻁ‪..‬‬

‫ﻛﻠﻪ ﳚﻴﺪ ﲢﻤﻴﻞ ﺍﻷﻡ ﰊ ﺛﺮﻱ ﻭﺍﻟﻔﻮﺭ ﻭﺍﻟﻔﺎﻳﻒ ﻭﺍﻟﺴﻴﻜﺲ‪ ..‬ﻭﺍﻹﻳﻜﺲ ﻭﺃﻱ‬

‫ﺣﺎﺟﺔ ﺗﻼﻗﻴﻬﺎ ﻋﻨﺪﻙ‪..‬‬ ‫ﳓﻦ ﻫﻜﺬﺍ »ﺷﺒﺎﺏ ﻋﺎﻭﺯ ﺍﳊﺮﻕ« ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺧﺎﻟﺪ ﺗﻮﻓﻴﻖ‪.‬‬ ‫* * *‬

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‫ﺍﻟـ ‪ MBC2‬ﺃﻓﻼﻡ ﺟﻨﺴﻴﺔ ﺃﻡ ﻣﺎﺫﺍ؟‬ ‫ﻛﺜﲑﺓ ﻫﻲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﱵ ﻳﻀﺠﺮ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﻓﻴﻬﺎ‪ ..‬ﺧﺎﺻﺔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﰲ‬

‫ﳎﺎﻝ ﻳﺘﻄﻠﺐ ﺍﳉﻮ ﺍﳌﺮﻳﺢ ﻭﺍﻟﺒﺎﻝ »ﺍﻟﺮﺍﻳﻖ« ﻋﻠﻰ ﺭﺃﻱ ﺍﳌﺼﺮﻳﲔ‪.‬‬

‫ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻧﺸﻐﻠﺖ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻣﻮﺭ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺃﳘﻬﺎ ﺍﻟﺘﺤﻀﲑ ﻟﻔﻠﺴﻔﺔ‬

‫ﺍ‪‬ﻠﺔ ﺍﻟﱵ ﺳﺄﻋﻤﻞ ﻋﻠﻴﻬﺎ‪ ..‬ﻓﻠﺴﻔﺔ ﻣﺒﺪﺋﻬﺎ ﻭﻫﺪﻓﻬﺎ ﻭﻣﺎ ﺳﺘﻀﻴﻔﻪ ﺍ‪‬ﻠﺔ ﺇﱃ‬

‫ﺍﻟﺴﺎﺣﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺇﺫﺍ ﻣﺎ ﻭﺟﺪﺕ ﻣﻦ ﻳﺴﺘﺜﻤﺮﻫﺎ ﻭﻓﻠﺴﻔﺔ ﺗﺼﻤﻴﻤﻬﺎ ﻭﻛﻴﻒ‬ ‫ﺗﻜﻮﻥ ﺗﺎﺑﻌﺔ ﻟﻔﻠﺴﻔﺔ ﺍ‪‬ﻠﺔ ﺍﻷﻭﱃ‪ ..‬ﻗﺪ ﻳﻀﺮﺑﲏ ﺃﺣﺪﻫﻢ ﺍﻵﻥ ﻋﻠﻰ ﺭﺃﺳﻲ ﻣﻊ‬ ‫ﻋﺒﺎﺭﺓ »ﺇﺻﺢ ﻳﺎ ﺑﲏ ﺇﻧﺖ ﺑﺘﻘﻮﻝ ﺇﻳﻪ؟«‪.‬‬

‫ﺷﻌﺮﺕ ﺑﻌﺪﻫﺎ ﺑﻀﻐﻂ ﻋﻠﻲ ﻭﻛﻨﺖ ﺃﺣﺎﻭﻝ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻀﻐﻂ‬

‫ﻭﺍﻟﻌﻤﻞ ﺑﺒﻌﺾ ﻧﺼﺎﺋﺢ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺗﻼﺣﻘﻨﺎ ﺃﻳﻨﻤﺎ ﺣﻠﻠﻨﺎ‪ ..‬ﻛﺎﻥ ﳚﺐ‬

‫ﻋﻠﻲ ﺍﻟﺘﺮﻓﻴﻪ ﻋﻦ ﻧﻔﺴﻲ ﺑﻌﺪ ﺳﺎﻋﺎﺕ ﻣﺘﻮﺍﺻﻠﺔ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺒﺤﺚ‪ ..‬ﻛﻨﺖ ﺃﳉﺄ ﺇﱃ‬ ‫ﻗﻨﻮﺍﺕ ﺛﻼﺙ ﻭﻻ ﺃﺣﺪ ﻳﺴﺄﻟﲏ ﳌﺎﺫﺍ؟‪ ..‬ﻫﻜﺬﺍ ﻭﻓﻘﻂ‪.‬‬

‫ﺇﻣﺎ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻮﺛﺎﺋﻘﻴﺔ ﻭﺍﻟﱵ ﺟﻌﻠﺘﲏ ﻣﺪﻣﻨ‪‬ﺎ ﻋﻠﻴﻬﺎ ﻭﻟﻜﲏ ﻻ ﺃﺷﺎﻫﺪﻫﺎ ﺣﲔ‬

‫ﺃﺟﺪ ﻭﺛﺎﺋﻖ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﳉﻮﺳﺴﺔ ﻭﺍﳉﺎﺳﻮﺳﻴﺔ‪ ..‬ﻭﳍﺬﺍ ﺃﻏﲑ ﻋﻠﻰ ﺛﺎﱐ ﻗﻨﺎﺓ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﻭﻫﺬﻩ ﺗﻌﺠﺒﲏ ﻓﻴﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﱪﺍﻣﺞ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﱐ ﺃﺷﺎﻫﺪﻫﺎ ﻣﺮﻏﻤ‪‬ﺎ‬

‫ﻟﺴﺒﺐ ﺑﺴﻴﻂ ﺃﻻ ﻭﻫﻮ ﻷ‪‬ﺎ ﻣﻠﻚ ﻟـ »ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻃﻼﻝ« ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻻ ﻳﻘﻊ ﰲ ﻗﻠﱯ‬ ‫ﺃﺑﺪ‪‬ﺍ ﻭﻷ‪‬ﺎ ﻣﻦ ﺿﻤﻦ ﺑﺎﻗﺔ ﻗﻨﻮﺍﺕ ﺭﻭﺗﺎﻧﺎ ﻓﻘﻂ ﺍﻻﺳﻢ ﺗﻐﲑ‪.‬‬

‫ﺛﺎﻟﺚ ﻗﻨﺎﺓ ﻫﻲ ﺍﻷﻡ ﰊ ﺳﻲ ﺗﻮ‪ ..‬ﻋﻠﲏ ﺃﺷﺎﻫﺪ ﺃﻓﻼﻣ‪‬ﺎ ﺟﻴﺪﺓ ﻭﺃﺳﺘﻤﺘﻊ ﲟﺘﺎﺑﻌﺔ‬

‫ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺍﳌﻜﺴﺮﺓ ﺇﻳﺎﻫﺎ ﻭﻛﺄﻧﲏ ﺃﺗﻌﻠﻤﻬﺎ ﺣﻘﹰﺎ‪ ..‬ﻭﻟﻜﻦ ﻣﻊ ﺍﻟﻮﻗﺖ ﺑﺪﺃﺕ ﻫﺬﻩ‬ ‫ﺍﻟﻘﻨﺎﺓ ﲣﻨﻘﲏ ﺑﺎﻟﻔﻌﻞ‪ ..‬ﻭﺁﺧﺮﻫﺎ ﺟﻌﻠﲏ ﺃﺯﻳﻠﻬﺎ ﻣﻦ ﻗﺎﺋﻤﺔ ﻗﻨﻮﺍﰐ ﺍﳌﻔﻀﻠﺔ‪.‬‬

‫ﻛﺎﻧﺖ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻹﳝﺎﺀﺍﺕ ﺇﻳﺎﻫﺎ ﻳﱭ ﺍﳉﻨﺴﲔ ﲢﺪﺙ ﺃﻣﺎﻣﻨﺎ ﻭﻻ ﻳﺘﻢ ﻗﻄﻌﻬﺎ ﺃﻭ‬

‫ﺑﺘﺮﻫﺎ ﻣﻦ ﺍﻟﻔﻴﻠﻢ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺍﳉﺰﺍﺋﺮﻱ ﻋﺎﺩﺓ ﻭﻫﺬﻩ ﺃﺣﺪ ﺟﻮﺍﻧﺒﻪ‬

‫ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﱵ ﺃﻓﺨﺮ ‪‬ﺎ‪ ..‬ﻓﻨﺘﺠﺎﻭﺯﻫﺎ ﻭﻧﻘﻮﻝ »ﻻ ﺑﺄﺱ« ﻫﺆﻻﺀ ﻏﺮﺏ ﻭﻻ ﻳﻬﻤﻬﻢ‬

‫ﺃﻱ ﺩﻳﻦ ﺃﻭ ﻋﻘﻴﺪﺓ ﻭﻣﺎﺫﺍ ﰲ ﺣﺮﻛﺔ ﺑﺴﻴﻄﺔ ﻣﺜﻞ ﻫﺬﻩ؟‪ ..‬ﻭﺑﻌﺪﻫﺎ ﺑﺪﺃﻧﺎ ﻧﺘﻐﺎﺿﻰ ﻋﻦ‬ ‫»ﺍﻟﻘﺒﻼﺕ ﺍﻟﺴﺮﻳﻌﺔ« ﺍﻟﱵ ﺗﻔﺎﺟﺌﻚ ﻭﺃﻧﺖ ﺳﺎﺭﺡ ﻓﺘﻘﻔﺰ ﻣﻦ ﻣﻜﺎﻧﻚ ﺗﺒﺤﺚ ﻋﻦ‬

‫ﺍﻟﺮﳝﻮﺕ ﻛﻮﻧﺘﺮﻭﻝ ﻟﺘﻐﲑ ﺇﱃ ﻗﻨﺎﺓ ﺃﺧﺮﻯ ﰒ ﲡﺪ ﻧﻔﺴﻚ ﻭﻗﺪ ﺗﺄﺧﺮﺕ ﻋﻦ ﻫﺬﺍ ﻛﻠﻪ‬ ‫‪60‬‬

‫ﻭﺑﺄﻥ ﺍﻟﻠﻘﻄﺔ ﻗﺪ ﻣﺮﺕ ﻭﺧﺪﻋﺖ ﺃﻧﺖ ﻭﺻﺪﻡ ﺍﳉﻤﻴﻊ ﻣﻦ ﺣﻮﻟﻚ ﳍﺬﻩ ﺍﻟﻘﺒﻠﺔ‬ ‫ﺍﳋﺎﻃﻔﺔ‪.‬‬

‫ﺑﻌﺪﻫﺎ ﳒﺪ ﺍﻟﻘﻨﺎﺓ ﻭﻗﺪ ﺻﺎﺭﺕ ﺗﻘﺪﻡ ﻗﺒﻼﺕ ﺣﺎﺭﺓ ﺗﺪﻭﻡ ﻟﺪﻗﻴﻘﺔ ﺃﻭ ﺩﻗﻴﻘﺘﲔ ﰲ‬

‫ﺃﺣﺪ ﺍﻷﺣﻴﺎﻥ‪ ..‬ﰲ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﺃﻧﺖ ﺗﻐﲑ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻣﻊ ﺟﻬﺪ ﳑﺎﺛﻞ ﻟﻸﻭﻝ ﺇﱃ‬ ‫ﻗﻨﺎﺓ ﺃﺧﺮﻯ ﻭﺑﻌﺪﻫﺎ ﺗﻌﻮﺩ ﻟﺘﻔﺎﺟﺄ ﺑﺄﻥ ﺍﳌﺸﻬﺪ ﱂ ﻳﻨﺘﻪ ﺑﻌﺪ‪» ..‬ﻳﺎ ﳍﻮﻱ«‪.‬‬

‫ﺑﻌﺪﻫﺎ ﺑﺪﺃﺕ ﺍﻟﻘﻨﺎﺓ ﺗﺒﺚ ﺗﻠﻚ ﺍﻷﻓﻼﻡ ﺍﻟﱵ ﻻ ﺗﻠﺒﺲ ﻓﻴﻬﺎ »ﺍﻟﺒﻼﻃﺔ« ﺍﳌﺴﻤﺎﺓ‬

‫ﺑﻄﻠﺔ ﺷﻴﺌﹰﺎ ﺳﻮﻯ ﻗﻄﻌﺔ ﻗﻤﺎﺵ ﺻﻐﲑﺓ ﺷﻔﺎﻓﺔ ﻭﳝﺴﻜﻬﺎ ﺣﺒﻴﺒﻬﺎ ﻣﺴﻜﺎﺕ ﻏﺮﻳﺒﺔ‬

‫ﺟﺪ‪‬ﺍ‪ ..‬ﻟﺴﺖ ﺃﺩﺭﻱ ﻣﻦ ﺃﻳﻦ ﻳﺄﰐ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ »ﺍﻟﻐﺮﺏ« ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﺮﻛﺎﺕ‬ ‫ﻭﺍﻟﺘﺮﻛﻴﺒﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ؟‪ ..‬ﻭﻟﻜﻦ ﺍﻷﻏﺮﺏ ﺃﻥ ﲡﺪ ﻗﻨﺎ ﹰﺓ ﻛﻬﺬﻩ ﺗﺒﺚ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺬﻭﺫ‬

‫ﻭﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ؟ ‪!..‬ﺑﻌﺪﻫﺎ ﺗﻄﻮﺭﺕ ﺍﻟﻘﻨﺎﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺧﻄﺮ ﺇﱃ ﺃﻥ ﺗﺒﺚ ﻣﻘﺎﻃﻊ‬ ‫ﻛﺎﻣﻠﺔ ﻣﻦ ﻋﻤﻠﻴﺎﺕ »ﺍﻟﺒﻮﺱ ﺍﻟﻔﺮﺍﺷﻴﺔ« ﻭﲟﻨﺘﻬﻰ ﺍﻟﺼﻔﺎﻗﺔ ﻭﻣﻦ ﺩﻭﻥ ﺃﻱ ﻣﺮﺍﻋﺎﺓ‬

‫ﳌﺸﺎﻋﺮ ﻭﺣﻔﻴﻈﺔ ﻭﺍﺣﺘﺮﺍﻡ ﻟﻌﻘﻴﺪﺓ ﻭﺩﻳﻦ ﺃﻱ ﺇﻧﺴﺎﻥ ﻋﺮﰊ ﻣﺴﻠﻢ ﻛﺎﻥ ﺃﻭ ﻣﺴﻴﺤﻲ‪.‬‬

‫ﻭﻛﺄﻧﲏ ﺃﺷﺎﻫﺪ ﺃﻓﻼﻣ‪‬ﺎ ﺟﻨﺴﻴﺔ ﺇﻥ ﺻﺢ ﺍﻟﺘﻌﺒﲑ‪ ..‬ﺣﱴ ﺍﻣﺘﻠﻜﲏ ﺣﻨﻖ ﻛﺒﲑ ﳍﺬﺍ‬

‫ﻛﻠﻪ‪ ..‬ﺣﻴﻨﻤﺎ ﺗﻨﺘﻬﻚ ﻗﻨﺎﺓ ﺗﺪﻋﻲ ﺍﻧﺘﻤﺎﺀﻫﺎ ﻟﻠﻮﻃﻦ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﺣﺮﻣﺎﺕ‬

‫ﺍﻟﺒﻴﻮﺕ ﻭﺍﻷﺧﻼﻗﻴﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻟﻴﺲ ﺣﱴ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻧﻌﺮﻑ ﺑﻌﺪﻫﺎ ﻋﻤﺎﻟﺔ ﻫﺬﻩ‬

‫ﺍﻟﻘﻨﺎﺓ ﻭﺃﺧﻮﺍ‪‬ﺎ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻗﻨﺎﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻭ ﺍﻟﻌﱪﻳﺔ ﻛﻤﺎ ﻳﺴﻤﻮ‪‬ﺎ ﺍﻵﻥ‪ ..‬ﺑﺄﻱ‬

‫ﺣﻖ ﻫﻲ ﺑﲔ ﻗﺎﺋﻤﺔ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ؟‪.‬‬

‫ﺍﻟﺘﺮﻓﻴﻪ ﺟﺎﻧﺐ ﻣﻬﻢ ﰲ ﺣﻴﺎﺓ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﺎ‪ ..‬ﻭﰲ ﺣﻴﺎﺓ ﺍﻟﺸﺒﺎﺏ ﺧﺼﻮﺻ‪‬ﺎ‪..‬‬

‫ﻭﻟﻜﻨﻪ ﳚﺐ ﺃﻳﻦ ﻳﻀﺒﻂ ﺑﻘﻴﻮﺩ ﻭﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺣﺪﻭﺩ ﻭﺍﺿﺤﺔ ﻻ ﻳﺘﻌﺪﺍﻫﺎ‪ ..‬ﻭﻫﻨﺎ‬ ‫ﻳﺄﰐ ﺍﳋﻠﻂ‪ ..‬ﺗﺄﺗﻴﻚ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻨﻮﺍﺕ ﺍﳍﺎﺑﻄﺔ ﺑﺪﻋﻮﻯ ﺍﻟﺘﺮﻓﻴﻪ ﺍﻟﺮﺍﻗﻲ‪ ..‬ﺭﻭﺗﺎﻧﺎ‬ ‫ﺳﻴﻨﻤﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻭﻣﺎ ﺗﺒﺜﻪ ﻣﻦ ﺃﻓﻼﻡ ﺳﻴﻨﻤﺎ ﺍﻟﺸﺒﺎﺏ ﺍﳋﻠﻴﻌﺔ ﺍﻟﱵ ﺗﺴﻤﻰ ﻓﻨ‪‬ﺎ‬

‫ﻭﻣﺎ ﻓﻴﻬﺎ ﻟﻴﺲ ﺳﻮﻯ ﺃﻓﻼﻡ ﻟﻠﻀﺤﻚ ﻭﻻ ﻫﺪﻑ ﳍﺎ ﺳﻮﻯ ﺍﻹﺿﺤﺎﻙ ﻭﻓﻘﻂ‪ ..‬ﻭﺍﻟﻜﺜﲑ‬ ‫ﻣﻦ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﳌﺸﻮﻫﺔ ﺑﺪﻋﻮﻯ ﺍﻟﺮﻓﻊ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﻟﺴﻴﻨﻤﺎ ﰲ ﺣﲔ ﺃﻧﻪ‬ ‫ﺍﻟﻌﻜﺲ‪.‬‬

‫ﻟﺪﻱ ﺳﺆﺍﻝ ﻭﺍﺣﺪ ﻓﻘﻂ ﻳﻠﺢ ﻋﻠﻲ ﺭﺃﺳﻲ ﻛﻠﻤﺎ ﺷﺎﻫﺪﺕ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻨﻮﺍﺕ‬

‫ﻭﺍﳌﺸﺮﻓﲔ ﻋﻠﻴﻬﺎ ﻭﺍﳌﻤﻮﻟﲔ‪ ..‬ﺣﱴ ﻋﻠﻰ ﺳﺬﺍﺟﺔ ﺍﻟﺴﺆﺍﻝ ﻭﺳﺬﺍﺟﺔ ﺍﻟﺴﺎﺋﻞ ﺍﻟﺬﻱ ﻫﻮ‬

‫ﺃﻧﺎ ﺇﻥ ﺗﻐﺎﺿﻴﺖ ﻋﻦ ﻛﻠﻤﺔ »ﺍﳌﺆﺍﻣﺮﺓ« ﻭﻋﻦ ﻛﻠﻤﺔ »ﺍﻟﺘﺨﻄﻴﻂ ﻟﻀﺮﺏ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻌﺮﰊ‬ ‫‪61‬‬

‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﺼﻤﻴﻢ« ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻨﻮﺍﺕ ﻭﺍﳌﺸﺮﻓﻮﻥ ﻋﻠﻴﻬﺎ ﻫﻞ‬

‫ﻳﻄﺒﻘﻮﻥ ﻛﻞ ﻫﺬﺍ ﺍﻟﻌﻬﺮ ﻣﻊ ﺃﻣﻬﺎ‪‬ﻢ ﻭﺃﺧﻮﺍ‪‬ﻢ ﻭﺑﻨﺎ‪‬ﻢ ﻭﺑﺎﻗﻲ ﻣﻦ ﻳﻌﺮﻓﻮ‪‬ﻦ؟‪ ..‬ﻫﻞ‬

‫ﻼ ﻛﺬﻟﻚ ﻓﻬﻨﺎ ﺃﻗﻮﻝ ﳓﻦ‬ ‫ﻼ ﻳﻌﻴﺸﻮﻥ ﲟﺜﻞ ﻣﺎ ﻳﺒﺜﻮﻧﻪ ﻟﻨﺎ ﻟﻴﻞ ‪‬ﺎﺭ؟‪ ..‬ﻟﻮ ﻛﺎﻧﻮﺍ ﻓﻌ ﹰ‬ ‫ﻓﻌ ﹰ‬ ‫ﺍﳌﺨﻄﺌﻮﻥ ﺣﲔ ﳔﺘﺎﺭ ﻣﺸﺎﻫﺪﺓ ﻗﻨﻮﺍﺗﻜﻢ‪ ..‬ﺃﻣﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻜﺲ ﻭﺃ‪‬ﻢ ﻳﺒﺜﻮﻥ ﻣﺎ ﻻ‬

‫ﻳﻔﻌﻠﻮﻧﻪ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﳋﺎﺻﺔ ﻓﻠﻴﻐﻠﻘﻮﺍ ﻋﻨﺎ ﻗﻨﻮﺍ‪‬ﻢ ﻭﻟﻴﺘﺮﻛﻮﻧﺎ ﻧﺒﺤﺚ ﻋﻦ ﺗﺮﻓﻴﻪ‬ ‫ﺁﺧﺮ ﺟﺪﻳﺪ ﻳﻨﻔﻌﻨﺎ ﻭﻻ ﻳﻘﺘﻠﻨﺎ ﳘﺎ‪.‬‬

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‫ﰲ ﺍﳊﺎﻓﻠﺔ‬ ‫ﻧﺎﺩﺭﺓ ﻫﻲ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻟﱵ ﻳﺘﻔﺮﻍ ﻓﻴﻬﺎ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﳌﺸﺎﻫﺪﺓ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻣﻦ‬

‫ﺣﻮﻟﻪ ﻭﻣﺮﺍﻗﺒﺔ ﺗﺼﺮﻓﺎ‪‬ﻢ ﻣﻊ ﻏﲑﻫﻢ‪.‬‬

‫ﻭﻫﻲ ﺃﻛﺜﺮ ﻣﻦ ﻧﺎﺩﺭﺓ ﺑﺎﻟﻨﺴﺒﺔ ﱄ‪ ..‬ﺃﺣﻴﺎﻧﺎ ﻳﺸﺒﻬﲏ ﺃﺧﻲ ﺍﻷﻛﱪ ﺑﺬﻟﻚ ﺍﳊﻤﺎﺭ‬

‫ﺍﻟﺬﻱ ﻳﻀﻌﻮﻥ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ ﻣﺎ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ ﲝﻴﺚ ﻳﻨﻈﺮ ﺃﻣﺎﻣﻪ ﻭﻓﻘﻂ‪..‬‬

‫ﻭﻫﺬﺍ ﳛﺪﺙ ﱄ ﻛﺜﲑ‪‬ﺍ‪.‬‬

‫ﺃﻣﺎ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﻘﻠﻴﻠﺔ ﺍﳌﺎﺿﻴﺔ ﻓﻘﺪ ﻧﺪﻣﺖ ﻷﱐ ﺃﺧﺬﺕ ﺑﻨﺼﻴﺤﺔ ﺃﺧﻲ ﻭﻧﺰﻋﺖ‬

‫ﺗﻠﻚ ﺍﻟﻐﺸﺎﻭﺓ‪ ..‬ﻛﺎﻧﺖ ﺍﻟﺒﺪﺍﻳﺔ ﰲ ﺍﳊﺎﻓﻠﺔ‪ ..‬ﻭﺟﺪﺗﲏ ﻣﺴﺘﻌﺪ‪‬ﺍ ﻟﻠﻌﻮﺩﺓ ﺇﱃ ﺍﳌﱰﻝ‪..‬‬ ‫ﻓﺮﻛﺒﺖ ﻭﺍﲣﺬﺕ ﻣﻜﺎﻧ‪‬ﺎ ﻣﻨﺎﺳﺒ‪‬ﺎ ﺃﻗﻒ ﻓﻴﻪ‪ ..‬ﻭﱂ ﳜﻄﺮ ﺑﺒﺎﱄ ﻓﻜﺮﺓ ﻣﺮﺍﻗﺒﺔ ﺍﻟﻨﺎﺱ‬

‫ﺇﻻ ﺃﻥ ﺷﻴﺌﹰﺎ ﺟﻌﻠﲏ ﺃﻋﻴﺪ ﺍﻟﺘﻔﻜﲑ ﰲ ﻫﺬﺍ‪.‬‬

‫ﱂ ﺗﻌﺠﺒﲏ ﻋﻴﻨﺎﻫﺎ ﻃﺒﻌ‪‬ﺎ‪ ..‬ﻭﻻ ﺣﱴ ﺷﻌﺮﻫﺎ ﺍﻷﺷﻘﺮ ﺍﳌﺼﺒﻮﻍ ﺍﻟﺬﻱ ﺗﺮﺳﻞ‬

‫ﻧﺼﻔﻪ ﺧﺎﺭﺝ ﺍﳋﻤﺎﺭ ﻭﺗﺘﻬﻢ ﻧﻔﺴﻬﺎ ‪‬ﻤﺔ ﺍﻟﻠﺒﺎﺱ ﺍﻟﺸﺮﻋﻲ‪.‬‬

‫ﻭﱂ ﻳﻌﺠﺒﲏ ﺣﱴ ﺣﺬﺍﺋﻬﺎ ﺍﳉﻠﺪﻱ ﺍﻟﻀﻴﻖ ‪ -‬ﻛﻴﻒ ﻟﺒﺴﺘﻪ؟؟‪ ..-‬ﺇﻻ ﺃ‪‬ﺎ ﺑﻘﻴﺖ‬

‫ﺗﻨﻈﺮ ﺇﱃ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ..‬ﺃﺣﺮﺟﲏ ﻫﺬﺍ ﺍﳌﻮﻗﻒ‪ ..‬ﻭﺍﻋﺘﱪﺗﻪ ﲢﺮﺷ‪‬ﺎ ﻣﻌﻨﻮﻳ‪‬ﺎ ﰊ‪ ..‬ﻫﻞ‬ ‫ﺗﺘﺼﻮﺭﻭﻥ ﻫﺬﺍ؟‪ ..‬ﻗﺮﺭﺕ ﺃﻥ ﺃﻏﲑ ﻣﻜﺎﱐ‪ ..‬ﻓﺎﺳﺘﺄﺫﻧﺖ ﻣﻦ ﺍﻷﺥ ﺍﻟﺬﻱ ﻳﻘﻒ ﺧﻠﻔﻲ ﺃﻥ‬

‫ﻼ ﻛﻲ ﺃﻋﱪ ﺇﱃ ﺍﳋﻠﻒ ﻓﺄﺯﻋﺠﻪ ﺍﻟﻄﻠﺐ‪ ..‬ﻭﻟﺪﻫﺸﱵ ﺍﻛﺘﺸﻔﺖ ﺃ‪‬ﺎ ﱂ‬ ‫ﻳﱰﺍﺡ ﻗﻠﻴ ﹰ‬ ‫ﺗﻜﻦ ﺗﻨﻈﺮ ﺇﱄ ﻭﻻ ﺣﱴ ﻏﺎﺭﻗﺔ ﰲ ﺗﻼﺑﻴﺐ ﻋﻴﻮﱐ‪ ..‬ﺑﻞ ﻛﺎﻥ ﺍﳌﺘﻴﻢ ﻣﻦ ﺧﻠﻔﻲ‬

‫ﻳﻘﺬﻓﻬﺎ ﺑﺄﺭﻗﻰ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻤﺰﺍﺕ‪ ..‬ﻭﺃﺣﻨﻘﲏ ﺍﻷﻣﺮ ﺃﱐ ﻛﻨﺖ ﺍﻟﻔﺰﺍﻋﺔ ﺍﻟﱵ ﲣﻔﻲ ﻣﺎ‬

‫ﻳﻘﻮﻣﺎﻥ ﺑﻪ‪.‬‬

‫ﻭﻗﻔﺖ ﰲ ﺍﳋﻠﻒ ﺃﻧﻈﺮ ﺇﻟﻴﻬﻤﺎ ﲝﻨﻖ ﻭﻏﻀﺐ‪ ..‬ﻭﺷﻌﺮﺕ ﲝﺮﻛﺔ ﻏﺮﻳﺒﺔ ﻣﻦ‬

‫ﺧﻠﻔﻲ ﻛﺬﻟﻚ‪ ..‬ﺍﻟﺘﻔﺖ ﻓﻮﺟﺪﺕ ﺷﻴﺨ‪‬ﺎ ﻛﺒﲑ‪‬ﺍ ﻳﺮﺍﻭﺩ ﻓﺘ‪‬ﺎ ﺻﻐﲑ‪‬ﺍ‪ ..‬ﻭﻗﻔﺖ ﻣﺒﻬﻮﺗ‪‬ﺎ‬

‫ﳍﺬﺍ‪ ..‬ﻭﺣﺮﺕ ﻓﻴﻪ ﻓﻸﻭﻝ ﻣﺮﺓ ﲢﺪﺙ ﺃﻣﺎﻣﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ‪ ..‬ﳊﺴﻦ ﺣﻆ‬

‫ﺍﻟﺼﻐﲑ ﺃﻧﻪ ﻓﺮ ﻣﻦ ﺍﻟﺸﻴﺦ ﻣﻊ ﺃﻭﻝ ﻣﻮﻗﻒ‪ ..‬ﻓﺘﻨﻬﺪﺕ‪ ..‬ﻭﻗﻠﺖ ﺃﺣﺴﻦ ﺷﻲﺀ ﺃﻥ ﺃﺳﺒﻖ‬

‫ﺍﻟﻨﺎﺱ ﺇﱃ ﺫﻟﻚ ﺍﳌﻘﻌﺪ ﻭﺃﺣﺸﺮ ﺭﺃﺳﻲ ﰲ ﺍﻟﻨﺎﻓﺬﺓ ﻭ »ﺑﻼﺵ ﺍﳌﺸﺎﻛﻞ«‪.‬‬

‫ﻋﻨﺪ ﻧﺰﻭﱄ ﺍﺳﺘﻐﺮﺑﺖ ﻧﻈﺮﺍﺕ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻟﺰﻭﺟﺘﻪ‪ ..‬ﻧﺰﻝ ﻣﻌﻬﺎ ﻭﻫﻮ ﳛﻤﻞ‬

‫ﻛﻴﺴ‪‬ﺎ ﻣﻦ ﺍﻟﱪﺗﻘﺎﻝ‪ ..‬ﻭﻫﻲ ﻻ ﺗﻌﲑﻩ ﺃﺩﱏ ﺍﻫﺘﻤﺎﻡ ﺑﻞ ﺭﺃﺳﻬﺎ ﻣﻄﺄﻃﺄ‪ ..‬ﻓﺠﺄﺓ ﺍﻧﺘﺒﻬﺖ‬ ‫‪63‬‬

‫ﻟﻠﺤﺮﻛﺔ ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﻭﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ‪ ..‬ﺍﻧﺪﻫﺸﺖ ﺑﻌﺪﻫﺎ ﻟﻜﻮﻧﻪ ﻻ ﺯﻭﺟﻬﺎ‬

‫ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ‪ ..‬ﻛﻼﳘﺎ ﻳﻔﻬﻢ ﺍﻵﺧﺮ ﻭﻛﻼﳘﺎ ﻳﺘﺒﺎﺩﻝ ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﻹﳝﺎﺀﺍﺕ‬ ‫ﻭﺍﻟﻠﻤﺴﺎﺕ‪.‬‬

‫ﻟﻜﻢ ﺃﻥ ﺗﺘﺨﻴﻠﻮﺍ ﻣﻈﻬﺮﻱ ﻭﺣﺎﱄ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ‪ ..‬ﻟﺴﺖ ﺃﺩﺭﻱ ﺇﱃ ﺃﻳﻦ ﺳﻨﺬﻫﺐ‬

‫ﻭﻛﻴﻒ ﺻﺮﻧﺎ ﳒﺎﻫﺮ ‪‬ﺬﺍ ﺍﻟﻌﺒﺚ ﻛﻠﻪ؟‪ ..‬ﰲ ﺍﳌﺎﺿﻲ ﺃﺫﻛﺮ ﺃﻧﻨﺎ ﻛﻨﺎ ﻧﻄﺎﺭﺩ ﻛﻞ ﻣﻦ‬

‫ﳝﺸﻲ ﻣﻊ ﺑﻨﺖ ﻭﻧﺮﻣﻴﻬﻤﺎ ﺑﺎﳊﺠﺎﺭﺓ ﺣﱴ ﺃﻧﻨﺎ ﺃﺣﻴﺎﻧ‪‬ﺎ ﳔﻄﺊ ﻭﻧﻜﺘﺸﻒ ﺃﻧﻪ ﺃﺧﻮﻫﺎ ﺃﻭ‬ ‫ﺃﺑﻮﻫﺎ‪.‬‬

‫ﻼ ﻻ ﺃﺟﺪ ﻣﺎ ﺃﻗﻮﻟﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻼ ﺃﺟﺪ ﻣﺎ ﺃﻗﻮﻟﻪ‪ ..‬ﻓﻌ ﹰ‬

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‫ﺩﻋﻮﺓ ﻟﻼﻛﺘﺌﺎﺏ‬ ‫ﺭﲟﺎ ﱂ ﺃﺷﻌﺮ ﰲ ﺣﻴﺎﰐ ﺑﺘﺮﻗﺐ ﻭﺭﻋﺐ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺷﻌﺮ ﺑﻪ ﺣﺎﻟﻴ‪‬ﺎ‪..‬‬

‫ﻭﻣﺆﺧﺮ‪‬ﺍ‪.‬‬

‫ﱂ ﺃﻋﺶ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻭﺗﻠﻚ ﺍﻟﻌﺸﺮﻳﺔ ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﱵ ﻣﺮﺕ ‪‬ﺎ ﺍﳉﺰﺍﺋﺮ ﰲ‬

‫ﺍﻟﺘﺴﻌﻴﻨﻴﺎﺕ‪ ..‬ﺣﻴﺚ ﺗﻌﻴﺶ ﻳﻮﻣﻴ‪‬ﺎ ﻭﻗﺪ ﻭﺿﻌﺖ ﰲ ﺣﺴﺎﺑﻚ ﺑﺎﻥ ‪‬ﺎﻳﺘﻚ ﻗﺪ ﲢﲔ ﰲ‬

‫ﺃﻱ ﳊﻈﺔ‪.‬‬

‫ﺭﲟﺎ ﻣﺎ ﻻﺣﻈﺘﻪ ﻭﻻﺣﻈﻪ ﺍﻟﻜﺜﲑﻭﻥ ﻭﻣﺮﺍﻗﺒﻮﻥ ﺫﻟﻚ ﺍﻟﺘﺪﻫﻮﺭ ﺍﻟﺬﻱ ﺣﻞ ﺑﺎﻟﺒﻼﺩ‬

‫ﻣﺆﺧﺮ‪‬ﺍ‪ ..‬ﺑﺮﻏﻢ ﺍﻷﻛﺎﺫﻳﺐ ﻣﻦ ﻧﻮﻉ »ﺍﻟﺒﻼﺩ ﺗﺘﺤﺴﻦ« ﻛﻨﻮﻉ ﻣﻦ ﺇﺳﻜﺎﺗﻨﺎ‪ ..‬ﺗﺪﻫﻮﺭ‬

‫ﺃﺧﻼﻗﻲ ﻛﺒﲑ ﺗﺒﺤﺚ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻋﻠﻚ ﲡﺪ ﻋﻠﻰ ﻣﻦ ﻳﻜﻠﻤﻚ ﺑﻠﻄﻒ ﻓﻘﻂ ﻭﺑﻨﻴﺔ‬ ‫ﺧﺎﻟﺼﺔ‪ ..‬ﺗﺪﻫﻮﺭ ﺍﻗﺘﺼﺎﺩﻱ ﺑﺮﻏﻢ ﺗﻠﻚ ﺍﻟﺒﺤﺒﻮﺣﺔ ﺍﻟﱵ ﻧﺴﻤﻊ ﻋﻨﻬﺎ ﻭﺍﻣﺘﻼﺀ‬

‫ﺧﺰﻳﻨﺔ ﺍﻟﺪﻭﻟﺔ ﺑﻌﺎﺋﺪﺍﺕ ﺍﻟﺒﺘﺮﻭﻝ‪ ..‬ﰒ ﻧﻜﺘﺸﻒ ﺍﳌﻔﺎﺟﺄﺓ ﺍﳌﺬﻫﻠﺔ ﺑﺄﻥ ﺍﳌﺸﻜﻞ ﻟﻴﺲ‬

‫ﰲ ﺗﻮﻓﺮ ﺍﻷﻣﻮﺍﻝ ﺇﳕﺎ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﺴﻴﲑ ﺗﻠﻚ ﺍﻷﻣﻮﺍﻝ ﻭﺃﻱ ﻗﺪﺭﺓ ﻫﺬﻩ ﺍﻟﱵ ﳕﻠﻜﻬﺎ‬ ‫ﻓﺎﻟﺒﻼﺩ ﻭﺍﻗﻔﺔ ﻭﻋﺎﺟﺰﺓ ﻭﺍﻟﻨﺎﺱ ﺑﻘﻮﺍ ﻋﻠﻰ ﺣﺎﳍﻢ ﻣﻨﺬ ﺍﻻﺳﺘﻘﻼﻝ ﺇﱃ ﻳﻮﻣﻨﺎ ﰲ‬

‫ﺣﲔ ﳒﺪ ﺍﻟﻴﺎﺑﺎﻥ ﺍﻟﱵ ﺧﺮﺟﺖ ﻣﻦ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﻣﻨﻬﺎﺭﺓ ﲤﺎﻣ‪‬ﺎ ﻗﺪ ﺍﺳﺘﺮﺩﺕ‬

‫ﻋﺎﻓﻴﺘﻬﺎ ﰲ ﻇﺮﻑ ﻭﺟﻴﺰ!!‪ ..‬ﻭﲜﺎﻧﺒﻬﺎ ﺗﺴﻤﻊ ﰲ ﺍﳉﺰﺍﺋﺮ ﻋﻦ ﺍﺧﺘﻼﺳﺎﺕ ﻣﻦ ﻧﻮﻉ‬

‫‪ 3200‬ﻣﻠﻴﺎﺭ ﺳﻨﺘﻴﻢ ﺟﺰﺍﺋﺮﻱ‪ ..‬ﻣﺎ ﻫﺬﺍ؟؟‬

‫ﺗﺪﻫﻮﺭ ﺃﻣﲏ ﻭﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻷﻣﻦ ﻭﺍﻷﻣﺎﻥ ﰲ ﺍﻟﺒﻼﺩ‪ ..‬ﺃﻣﻦ ﺍﻟﺪﻭﻟﺔ ﻻ ﺃﻣﻦ‬

‫ﺍﳌﻮﺍﻃﻦ ﻛﻤﺎ ﻗﻴﻞ‪ ..‬ﺣﱴ ﺃﻥ ﺍ‪‬ﺮﻣﲔ ﻭﺍﻟﻠﺼﻮﺹ ‪ -‬ﺍﻟﺼﻐﺎﺭ ﻃﺒﻌ‪‬ﺎ ﻓﻤﺠﺎﻝ ﺍﻟﻜﺒﺎﺭ ﻻ‬

‫ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻨﻪ‪-‬ﺻﺎﺭﻭﺍ ﻳﺘﺒﺎﻫﻮﻥ ﺃﻣﺎﻣﻨﺎ ﺟﻬﺎﺭ‪‬ﺍ ‪‬ﺎﺭﺍ ﺑﺄﻓﻌﺎﳍﻢ ﻭﻻ ﺃﺣﺪ ﻳﺼﺪﻫﻢ‬ ‫ﻋﻨﺎ‪ ..‬ﻓﻜﻴﻒ ﺳﺘﻌﻴﺶ ﰲ ﺑﻠﺪ ﻛﻞ ﻣﻦ ﳝﺮ ﺃﻣﺎﻣﻚ ﻗﺪ ﻳﻀﻊ ﺍﻟﺴﻜﲔ ﰲ ﺟﻮﻓﻚ ﺑﺴﻬﻮﻟﺔ‬

‫ﻭﻳﻨﺘﺰﻉ ﻋﻨﻚ ﻫﺎﺗﻔﻚ ﺍﻟﻨﻘﺎﻝ ﺑﺒﺴﺎﻃﺔ ﻭﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻷﻣﻦ‪ ..‬ﺍﻟﻌﺮﺍﻕ ﺃﺭﺣﻢ ﺇﺫﻥ‪..‬‬

‫ﻼ ﻭﻻ ﳎﺎﻝ ﻟﻸﻣﻦ ﺃﻣﺎ ﻫﻨﺎ ﻓﺎﻷﻣﻦ ﻛﺎﺫﺏ‪.‬‬ ‫ﻋﻠﻰ ﺍﻷﻗﻞ ﻫﻨﺎﻙ ﺳﺘﻌﻴﺶ ﺍﻟﺮﻋﺐ ﻛﺎﻣ ﹰ‬

‫ﺗﺪﻫﻮﺭ ﻋﻠﻤﻲ ﻓﻈﻴﻊ‪ ..‬ﺟﺎﻣﻌﺎﺕ ﺗﺎﻓﻬﺔ ﲟﺴﺘﻮﻯ ﺗﺎﻓﻪ ﻭﲟﻘﺮﺭﺍﺕ ﻗﺪﳝﺔ ﻟﻠﻐﺎﻳﺔ‪..‬‬

‫ﻣﻨﺎﻫﺞ ﺗﻌﻠﻴﻤﻴﺔ ﻣﻔﱪﻛﺔ ﻭﻣﻄﺮﺯﺓ ﻋﻠﻰ ﻫﻮﻯ ﺍﻟﻐﺮﺏ ﺗﺴﻘﻴﻬﺎ ﺍﻟﻔﺮﺍﻧﻜﻔﻮﻧﻴﺔ ﻣﻦ‬

‫ﺷﻬﺪﻫﺎ‪ ..‬ﺗﺎﺭﻳﺦ ﻣﻬﻤﺶ ﻭﻫﻮﻳﺔ ﻣﻔﻘﻮﺩﺓ ﻭﺻﺮﺍﻋﺎﺕ ﻗﺒﻠﻴﺔ ﻭﻧﺰﺍﻋﺎﺕ ﳘﺠﻴﺔ‪ ..‬ﰲ‬

‫ﻣﻨﻄﻘﺔ ﺍﻟﻘﺒﺎﺋﻞ ﻓﻘﻂ ﻟﻮ ﲢﺪﺛﺖ ﻣﻌﻬﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻟﺘﺠﺎﻫﻠﻮﻙ ﻭﺭﲟﺎ ﺳﻴﻀﺮﺑﻮﻧﻚ‬ ‫‪65‬‬

‫ﻋﻠﻴﻚ ﺍﳊﺪﻳﺚ ﺑﺎﻷﻣﺎﺯﻳﻐﻴﺔ ﺃﻭ ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ..‬ﰲ ﻣﻨﻄﻘﺔ ﺍﻟﻄﻮﺍﺭﻕ ﻭﻛﺄﻧﻚ ﻟﺴﺖ ﻣﻦ‬

‫ﺃﻫﻞ ﺍﻟﺒﻼﺩ‪ ..‬ﻭﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﻭﺣﺪﺓ ﺍﻟﻮﻃﻦ!!‪.‬‬

‫ﺗﺪﻫﻮﺭ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﺷﻲﺀ‪ ..‬ﺗﺪﻫﻮﺭ ﺣﺎﻟﺔ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻱ ﺻﺎﺭ ﻳﻜﱪ‬

‫ﺑﺴﺮﻋﺔ ﻭﻛﺒﺘﻪ ﺍﳉﻨﺴﻲ ﻳﺰﺩﺍﺩ ﻣﻌﻪ ﻭﻻ ﺷﻲﺀ ﻭﻻ ﻣﺴﺘﻘﺒﻞ ﺃﻣﺎﻣﻪ‪ ..‬ﺃﻣﺎﻣﻪ ﻓﻘﻂ‬ ‫ﺍﳌﻐﺮﻳﺎﺕ ﻭﻭﺳﺎﺋﻞ ﺍﻟﺘﺮﻓﻴﻪ ﻭﺷﻐﻞ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ ﲟﺎ ﻳﺴﻜﺘﻪ ﺇﱃ ﺣﲔ ﻳﻔﻴﻖ ﻋﻠﻰ ﻭﻗﻊ‬

‫ﺍﻟﻜﻬﻮﻟﺔ ﻭﱂ ﳛﻘﻖ ﰲ ﺣﻴﺎﺗﻪ ﺷﻴﺌﹰﺎ‪ ..‬ﺳﻦ ﺍﻟﺰﻭﺍﺝ ﻳﺘﻘﺪﻡ ﻣﻊ ﺍﻟﻮﻗﺖ‪ ..‬ﺍﻟﻌﻨﻮﺳﺔ‬

‫ﺣﺪﺙ ﻭﻻ ﺣﺮﺝ‪ ..‬ﺍﳌﺘﺰﻭﺝ ﰲ ﺍﻷﺭﺑﻌﲔ ﺻﺎﺭ ﻳﻌﺘﱪ ﺷﺎﺑ‪‬ﺎ‪ ..‬ﺣﺎﻻﺕ ﺍﻻﻏﺘﺼﺎﺏ‬

‫ﻭﺍﻷﻣﺮﺍﺽ ﺍﳉﻨﺴﻴﺔ ﻣﺘﻜﺘﻢ ﻋﻨﻬﺎ ﻭﻻ ﺃﺣﺪ ﻳﻔﺘﺤﻬﺎ‪ ..‬ﻣﺮﺍﻛﺰ ﺍﻟﻄﻔﻮﻟﺔ ﺍﳌﺴﻌﻔﺔ‬

‫ﲢﻤﻞ ﻭﲢﻮﻱ ﻣﻦ ﺍﳌﺂﺳﻲ ﻣﺎ ﻻ ﳝﻜﻦ ﺫﻛﺮﻩ‪.‬‬

‫ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻣﺲ ﻛﻞ ﺍﻟﻨﻮﺍﺣﻲ‪ ..‬ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ ﺣﺎﻟﺔ ﻻ ﺍﺳﺘﻘﺮﺍﺭ ﻋﺎﻣﺔ‬

‫ﻭﻛﺄﻧﻨﺎ ﻣﺮﻋﻮﺑﻮﻥ ﰲ ﺣﻴﺎﺗﻨﺎ ﺑﺪﻭﻥ ﺳﺒﺐ‪.‬‬

‫ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺭﻣﻀﺎﻥ ‪ 2006‬ﻫﻮ ﺍﻷﻛﺜﺮ ﺃﻣﻨ ﹰﺎ ﻣﻨﺬ ﲬﺴﺔ ﻋﺸﺮﺓ ﺳﻨﺔ‪..‬‬

‫ﻼ ﻛﻤﺎ ﳛﻠﻮ ﳍﺎ؟؟‪ ..‬ﻭﻟﻜﻦ‬ ‫ﺃﻱ ﺃﻣﻦ ﻫﺬﺍ؟‪ ..‬ﺃﻥ ﲣﺮﺝ ﺍﻟﻨﺎﺱ ﻟﺘﻠﻬﻮ ﺑﺎﳌﻌﺎﺻﻲ ﻟﻴ ﹰ‬

‫ﺍﻟﻨﻔﻮﺱ ﻣﻀﻄﺮﺑﺔ‪ ..‬ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﻮﻥ ﻣﺘﺸﺎﺋﻤ‪‬ﺎ‪ ..‬ﻭﻟﻜﲏ ﺃﺭﻯ ﻋﻜﺲ ﺫﻟﻚ‪ ..‬ﺣﺎﻟﺔ‬ ‫ﺍﻟﻜﺒﺖ ﺍﳌﺘﻮﺍﺻﻞ ﻟﻠﺸﻌﺐ ﻭﺍﺳﺘﻔﺰﺍﺯﻩ ﺑﺎﻟﺮﺩﻡ‪ ..‬ﺍﻟﺘﺪﻳﻦ ﺍﳌﻌﻮﺝ ﺍﻟﺬﻱ ﺻﺎﺭ ﻓﺠﺄﺓ ﳏﻞ‬

‫ﻫﺠﻮﻡ ﻣﻦ ﻗﺒﻞ ﺍﻟﺪﻭﻟﺔ ﺑﻌﺪ ﺃﻥ ﲰﺤﺖ ﻫﻲ ﺑﺎﻧﺘﺸﺎﺭﻩ ﻭﺳﺎﳘﺖ ﻓﻴﻪ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺑﻌﺪ‬ ‫ﻛﻞ ﺍﻟﺬﻱ ﺣﺪﺙ‪ ..‬ﻋﻮﺩﺓ ﻇﻼﻝ ﺍﻟﺘﻔﺠﲑﺍﺕ ﻭﺍﳌﻔﺨﺨﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ ﻣﻦ ﻧﻮﻋﻬﺎ ﺇﱃ‬

‫ﺍﳌﻴﺪﺍﻥ‪ ..‬ﻣﺮﺍﻗﺒﺔ ﻭﺣﺼﺎﺭ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ ﲢﺲ ﻣﻊ ﻛﻞ ﺧﻄﻮﺓ ﺑﺄﻧﻚ ﺍﳌﻌﲏ‪ ..‬ﺍﻟﻌﻔﻦ‬

‫ﺍﻹﻋﻼﻣﻲ ﺍﳌﺘﺮﺩﻱ ﺍﳌﻠﻲﺀ ﺑﺄﺧﺒﺎﺭ ﺍﻻﻏﺘﺼﺎﺏ ﻭﺍﻻﻧﺘﻬﺎﻛﺎﺕ ﻭﺍﻟﻐﺶ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﻈﻠﻢ‪.‬‬ ‫ﻳﻮﻣﻴ‪‬ﺎ ﺃﻋﻴﺶ ﻭﺃﲰﻊ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻣﺎ ﻳﺴﺪ ﻧﻔﺴﻲ ﻋﻦ ﺍﳊﻴﺎﺓ ﻧﻔﺴﻬﺎ‪.‬‬

‫ﻻ ﺃﺩﺭﻱ ﳌﺎﺫﺍ ﻋﻠﻴﻨﺎ ﲢﻤﻞ ﻛﻞ ﻫﺬﺍ؟ ﳌﺎﺫﺍ ﳚﺐ ﻋﻠﻴﻨﺎ ﺍﻟﻌﻴﺶ ﻣﻊ‪/‬ﲢﺖ ﻛﻞ ﻫﺬﺍ‬

‫ﺍﻟﺮﻋﺐ ﻭﺍﻟﺘﺮﻗﺐ ﺍﳌﺨﻴﻔﲔ؟‪ ..‬ﳌﺎﺫﺍ ﻻ ﺗﺴﻠﻢ ﺍﳉﺰﺍﺋﺮ؟ ﳌﺎﺫﺍ ﺍﳉﺰﺍﺋﺮ ﺑﻠﺪ ﺍﻟﺒﺆﺱ‬

‫ﻭﺍﻟﺸﻘﺎﺀ ﻣﺬ ﻛﺎﻧﺖ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ؟‪ ..‬ﳌﺎﺫﺍ ﻋﻘﻮﻝ ﺑﻠﺪﻧﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻔﻜﺮ ﻳﻮﻣ‪‬ﺎ ﰲ ﺣﻞ‬

‫ﻛﻞ ﻫﺬﻩ ﺍﳌﺸﺎﻛﻞ ﻫﺠﺖ ﻭﻓﺮﺕ ﻣﻨﻬﺎ ﺇﱃ ﺍﳋﺎﺭﺝ‪ ..‬ﻭﳌﺎﺫﺍ ﺍﻟﱵ ﻓﻜﺮﺕ ﻭﻗﺪﻣﺖ ﺍﳊﻠﻮﻝ‬ ‫ﻣﺮﻣﻴﺔ ﲢﺖ ﺍﻟﺘﺮﺍﺏ ﻭﺃﺧﺮﺳﺖ ﺇﱃ ﺍﻷﺑﺪ‬ ‫ﳌﺎﺫﺍ؟‪ ..‬ﻭﺍﻷﺳﺌﻠﺔ ﺗﺒﻘﻰ ﻣﻄﺮﻭﺣﺔ‪.‬‬ ‫‪66‬‬

‫ﺍﻻﺧﺘﻼﻁ ﳑﻨﻮﻉ‬ ‫ﰲ ﺧﻼﻝ ﺍﻟﻴﻮﻣﲔ ﺍﳌﺎﺿﻴﲔ ﺗﺸﺎﺟﺮﺕ ﻣﻊ ﻫﺆﻻﺀ »ﺍﻟﻌﺸﺎﻕ« ﰲ ﻣﻘﻬﻰ ﺍﻻﻧﺘﺮﻧﺖ ﺃﻳﻦ‬

‫ﺃﻋﻤﻞ ﻋﺪﺓ ﻣﺮﺍﺕ‪.‬‬

‫ﻳﺎ ﺇﺧﻮﰐ‪ ..‬ﺇﺫﺍ ﺃﺭﺩﲤﺎ ﺍﻟﺬﻫﺎﺏ ‪ -‬ﲢﺖ ﺭﻗﺎﺑﺔ ﺍﷲ‪ -‬ﻭﺍﻻﺧﺘﻼﺀ ﻣﻊ ﺑﻌﻀﻜﻤﺎ ﻓﻼ‬

‫ﺃﺭﻏﺐ ﰲ ﺃﻥ ﲣﺘﻠﻴﺎ ﻋﻨﺪﻱ‪ ..‬ﻫﻨﺎ ﰲ ﻣﻘﻬﻰ ﺍﻻﻧﺘﺮﻧﺖ ﺍﻟﺬﻱ ﺃﻋﻤﻞ ﻓﻴﻪ‪ ..‬ﻫﺬﺍ ﺃﻛﻞ‬ ‫ﻋﻴﺸﻲ‪ ..‬ﻳﻌﲏ ﻣﻦ ﺩﻭﻥ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻟﻨﺎﺱ ﻛﻠﻬﺎ ﱂ ﲡﺪﺍ ﻏﲑﻱ؟‬

‫ﺑﺪﺃﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﶈﻞ ﻣﻨﺬ ﺳﻨﻮﺍﺕ ﻭﻛﻞ ﻳﻮﻡ ﻳﺄﺗﻴﲏ ﺳﺒﻊ ﻭﺧﻠﻔﻪ ﻟﺒﺆﺓ ﻳﻘﺼﺪﺍﻥ‬

‫ﺍﳉﻠﻮﺱ ﰲ ﺍﻷﺟﻬﺰﺓ ﺍﳋﻠﻔﻴﺔ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺰﺑﺎﺋﻦ ﻭﻳﺒﻘﻴﺎﻥ ﳌﺪﺓ ‪ 6‬ﺳﺎﻋﺎﺕ ﺑﺪﻋﻮﻯ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ ﻣﻌ‪‬ﺎ‪ ..‬ﺃﻱ ﺩﺭﺍﺳﺔ ﻫﺬﻩ ﺍﻟﱵ ﻻ ﺗﻨﻘﺮﺍﻥ ﻓﻴﻬﺎ ﻋﻠﻰ ﺯﺭ ﺍﻟﻔﺄﺭﺓ ﻭﻻ ﺗﻜﺘﺒﺎﻥ‬

‫ﺷﻴﺌﹰﺎ ﻋﻠﻰ ﻟﻮﺣﺔ ﺍﳌﻔﺎﺗﻴﺢ؟ ﻭﺳﻴﻜﺸﺮﺍﻥ ﰲ ﻭﺟﻬﻚ ﺇﻥ ﺑﺪﺃﺕ ﺗﻠﻒ ﻭﺗﺪﻭﺭ ﰲ ﺗﻠﻚ‬ ‫ﺍﳌﻨﻄﻘﺔ ﰲ ﳏﺎﻭﻟﺘﻚ ﺍﳌﺮﺍﻗﺒﺔ‪ ..‬ﻳﻘﻮﻻﻥ ﻟﻚ »ﺃﻏﺮﺏ ﻋﻦ ﻭﺟﻬﻨﺎ«‪.‬‬

‫ﻭﺇﺫﺍ ﺣﺪﺙ ﻭﺗﻜﻠﻤﺖ ﻃﺎﻟﺒ‪‬ﺎ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻜﻔﺎ ﻋﻤﺎ ﻳﻔﻌﻼﻧﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﻣﺸﻴﻨﺔ‬

‫ﻭﳜﺮﺟﺎ ﻣﻦ ﺍﶈﻞ ﻭﻳﺘﻘﻴﺎ ﺍﷲ ﰲ ﻧﻔﺴﻴﻬﻤﺎ ﻭﰲ ﺃﻧﺎ ﻭﰲ ﺍﶈﻞ ﻛﻜﻞ‪ ..‬ﺃﺟﺪﳘﺎ »ﻫﻮ‬

‫ﻭﻫﻲ« ﻳﺘﻨﺎﻓﺴﺎﻥ ﰲ ﺇﻫﺎﻧﱵ ﻭﻭﺻﻤﻲ ﺑﺎﻟﺘﺨﻠﻒ‪ ..‬ﻳﺎ ﺣﺒﻴﱯ‪ ..‬ﺻﺎﺭ ﺍﻟﻌﺸﺎﻕ ﻋﻠﻰ ﺣﻖ‬ ‫ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻋﺸﻨﺎ ﻭﺷﻔﻨﺎ‪.‬‬

‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺼﺮﺥ ﰲ ﻭﺟﻬﻲ ﻣﺼﺮﺣ‪‬ﺎ‪» :‬ﺃﻻ ﺗﻌﻠﻢ ﻣﻊ ﻣﻦ ﺗﺘﺤﺪﺙ‪ ..‬ﺇﻧﻚ ﺗﺘﺤﺪﺙ‬

‫ﺇﱃ ﺃﺳﺘﺎﺫ«‪ ..‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﱄ ﻭﻛﺄﻧﲏ ﺃﻫﻨﺘﻪ ﻭﻳﻐﻀﺐ ﺑﺸﺪﺓ ﻭﻳﻘﻮﻝ‪» :‬ﻫﻞ ﺗﻌﻠﻢ‬

‫ﻣﻦ ﻫﺬﻩ؟‪ ..‬ﺇ‪‬ﺎ ﺧﻄﻴﺒﱵ«‪ ..‬ﻭﺍﷲ؟؟؟؟‪ ..‬ﱂ ﺃﻛﻦ ﺃﻋﻠﻢ ﺑﺄﻥ ﺗﻘﺒﻴﻠﻚ ﳋﻄﻴﺒﺘﻚ ﰲ‬ ‫ﻣﻘﺎﻫﻲ ﺍﻻﻧﺘﺮﻧﺖ ﻭﺃﻣﺎﻡ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺼﻐﺎﺭ ﺷﺮﻑ ﲢﻤﻠﻪ ﻋﻠﻰ ﻛﺘﻔﻴﻚ‪.‬‬

‫ﻭﻣﺎﺫﺍ ﺳﺘﻔﻌﻞ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻚ؟؟‪ ..‬ﻟﻦ ﺃﺟﻴﺒﻚ ﺍﺣﺘﺮﺍﻣ‪‬ﺎ ﻟﻘﺮﺍﺀ‬

‫ﺍﳌﺪﻭﻧﺔ‪/‬ﺍﻟﻜﺘﺎﺏ‪ ..‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻓﻌﻼ ﺧﻄﻴﺒﺘﻚ ﻣﺎ ﻛﺎﻧﺖ ﻟﺘﺴﻤﺢ ﻟﻚ ﺑﻔﻌﻞ ﻣﺎ ﺗﻔﻌﻠﻪ‬ ‫ﻣﻌﻬﺎ‪ ..‬ﻭﻣﺎ ﻛﻨﺖ ﻟﺘﺴﻤﺢ ﳍﺎ ﺃﻧﺖ ﺑﺬﻟﻚ‪ ..‬ﻳﺎ ﻧﺎﺱ ﻛﻮﻧﻮﺍ ﻣﻨﻄﻘﻴﲔ‪.‬‬

‫ﺃﺣﺪﻫﻢ ﺷﺘﻤﲏ ﺫﺍﺕ ﻣﺮﺓ ﻭﺻﻔﻖ ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻬﻲ ﻭﺭﺃﻳﺖ ﻋﻨﺪﻫﺎ ﻧﻈﺮﺍﺕ ﺍﻟﺰﺑﺎﺋﻦ‬

‫ﺑﻌﺪ ﺃﻥ ﲢﻮﻟﺖ ﺿﺪﻱ؟ ﻭﺑﻌﺪﻫﺎ ﳊﻘﺖ ﻭﺭﺍﺀﻩ »ﺣﻠﻮﺗﻪ« ﻭﻫﻲ ﺗﺮﻣﻴﲏ ﺑﻨﻈﺮﺍﺕ ﻧﺎﺭﻳﺔ‬ ‫ﻣﻦ ﻧﻮﻉ »ﺍﺳﺘﻨﺎ ﳌﺎ ﺍﺑﻌﺘﻬﻮﻟﻚ ﻳﻔﺮﺟﻚ ﻳﻌﲏ ﺇﻳﻪ ﺭﺍﺟﻞ«‪.‬‬

‫ﻭﺁﺧﺮ ﱂ ﻳﻜﺘﻒ ﻓﻘﻂ ﺑﺘﻠﻘﻴﲏ ﺩﺭﺳ‪‬ﺎ ﰲ ﻛﻴﻔﻴﺔ ﻣﻌﺎﻣﻠﺔ ﺍﻟﺰﺑﺎﺋﻦ ﻭﺑﺄﱐ ﻻ ﺃﻋﺮﻑ‬ ‫‪67‬‬

‫ﻣﺼﻠﺤﱵ ﻭﺑﺄﻥ ﻣﻘﺎﻫﻲ ﺍﻻﻧﺘﺮﻧﺖ ﳐﺼﺼﺔ ﳌﺜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ‪ -‬ﻟﻮ ﲰﻌﻚ ﺑﻴﻞ‬

‫ﺟﻴﺘﺲ ﻻﻧﺘﺤﺮ‪ -‬ﻭﺑﻌﺪﻫﺎ ﻭﻗﻒ ﺧﺎﺭﺟ‪‬ﺎ ﻳﻨﺘﻈﺮﱐ ﻗﺼﺪ ﺿﺮﰊ ﻭﲢﻄﻴﻢ ﻭﺟﻬﻲ ﻭﻟﻜﻦ‬ ‫ﺍﷲ ﺳﺘﺮ‪.‬‬

‫ﺑﺎﻟﻔﻌﻞ ﺍﻟﻴﻮﻡ ﺍﺯﺩﺍﺩ ﻏﻀﱯ ﺑﺸﺄﻥ ﻛﻞ ﻋﺸﺎﻕ ﺍﻟﻐﺮﺍﻡ ﺍﻟﻮﳘﻲ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻛﻞ‬

‫ﻣﻜﺎﻥ‪ ..‬ﻭﺻﺎﺭ ﻳﺴﺒﺐ ﱄ ﺍﻟﺘﺸﻮﻳﺶ ﻭﺍﻟﺘﻮﺗﺮ‪ ..‬ﻭﻷﱐ ﻻ ﺃﻣﻠﻚ ﺣﻖ ﺇﺻﺪﺍﺭ ﺍﻟﻘﺮﺍﺭ‬

‫ﻭﺍﻟﺒﺖ ﰲ ﺍﻷﻣﺮ‪ ..‬ﻗﻤﺖ ﺑﺘﻌﻠﻴﻖ ﻻﻓﺘﺔ ﻛﺒﲑﺓ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ »ﳑﻨﻮﻉ ﺍﻻﺧﺘﻼﻁ«‪..‬‬

‫ﻼ ﻭﻟﻜﻦ ﻟﺴﺒﺐ ﺧﺎﺭﺝ ﻋﻦ ﺇﺭﺍﺩﰐ ﱂ ﺃﺳﺘﻄﻊ ﺇﻛﻤﺎﻝ ﺗﻌﻠﻴﻖ ﺍﻟﻼﻓﺘﺔ‪..‬‬ ‫ﺣﺎﻭﻟﺖ ﻗﺒ ﹰ‬

‫ﻭﺍﻵﻥ ﺍﻟﻼﻓﺘﺔ ﻣﻌﻠﻘﺔ ﻭﻟﻦ ﻳﺪﺧﻞ ﻣﻦ ﺍﻟﻴﻮﻡ ﺃﻱ ﺷﺨﺺ ﻣﻦ ﻫﺆﻻﺀ ﻋﺪﳝﻲ ﺍﳊﻴﺎﺀ ﻣﻦ‬

‫ﻭﺳﺨﻮﺍ ﻋﻠﻴﻨﺎ ﺩﻧﻴﺎﻧﺎ ﻭﺣﻴﺎﺗﻨﺎ ﺍﻟﻴﻮﻣﻴﺔ ﺣﱴ ﺃﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﺻﺎﺭ ﻻ ﻳﺴﺘﻄﻴﻊ‬

‫ﺍﳋﺮﻭﺝ ﻣﻊ ﺃﻫﻠﻪ ﻭﻳﺘﻬﺮﺏ ﻣﻨﻬﻢ ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﻌﺘﺬﺭ ﰲ ﻛﻞ ﻣﺮﺓ ﻭﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ ﻫﻮ‬

‫ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻟﻌﺸﺎﻕ‪.‬‬

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‫ﺛﻘﺎﻓﺔ ﺍﻟﻨﻘﻞ‬ ‫ﺳﺘﺠﺪﻩ ﰲ ﻣﻘﺎﻻﺗﻪ ﻭﰲ ﻛﺘﺒﻪ ﻭﰲ ﳏﺎﺿﺮﺍﺗﻪ ﻭﰲ ﺃﺣﺎﺩﻳﺜﻪ ﻣﻊ ﺍﳋﻠﻖ ﻳﺘﺤﺪﺙ‬

‫ﻛﺜﲑ‪‬ﺍ ﻭﻳﺄﺗﻴﻚ ﺑﺄﺷﻴﺎﺀ ﱂ ﺗﺘﺼﻮﺭ ﻳﻮﻣ‪‬ﺎ ﺑﻮﺟﻮﺩﻫﺎ‪.‬‬

‫ﺳﻴﺘﺤﺪﺙ ﻣﻌﻚ ﺑﻨﻮﻉ ﻣﻦ ﺍﻟﻨﺮﺟﺴﻴﺔ ﻭﺍﻟﺘﻌﺎﱄ‪ ..‬ﺧﺎﺻﺔ ﰲ ﳊﻈﺔ ﺍﻹﺩﻻﺀ‬

‫ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﻋﻠﻰ ﻣﺴﺎﻣﻌﻚ‪ ..‬ﻭﺳﻴﻮﲞﻚ ﺇﻥ ﺃﻧﺖ ﺃﺻﺪﺭﺕ ﺍﻋﺘﺮﺍﻓﹰﺎ ﻋﻦ ﺟﻬﻠﻚ ﺑﺎﻟﺸﻲﺀ‬

‫ﺍﻟﺬﻱ ﺃﺧﱪﻙ ﺑﻪ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﻭﰲ ﺍﻷﺧﲑ ﻟﻦ ﲡﺪ ﻟﻪ ﺭﺃﻳ‪‬ﺎ ﳏﺪﺩ‪‬ﺍ‪ ..‬ﺇﻧﻪ ﻳﺘﺤﺪﺙ ﻛﺜﲑ‪‬ﺍ ﺑﺎﺳﻢ ﻏﲑﻩ‪ ..‬ﻳﻨﻘﻞ‬

‫ﻋﻨﻬﻢ ﺍﻟﻜﺜﲑ ﳑﺎ ﻗﺎﻟﻮﻩ ﻭﻟﻜﻨﻪ ﻻ ﳚﺮﺅ ﻣﺮﺓ ﻟﻴﻘﻮﻝ ﺭﺃﻳﻪ ﺍﳋﺎﺹ ﺇﻻ ﻓﻴﻤﺎ ﻧﺪﺭ‪.‬‬

‫ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺃﲢﺪﺙ؛ ﺃﻛﻴﺪ ﻋﺮﻓﺘﻢ ﻣﻦ ﺃﻗﺼﺪ‪ ..‬ﺑﺎﳌﺘﺎﺑﻌﺔ ﻭﺍﳌﻼﺣﻈﺔ ﻋﻠﻰ‬

‫ﺍﻟﺸﺎﺷﺎﺕ ﺃﻭ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﻭﺍﳌﻘﺎﻻﺕ ﻭﻏﲑﻫﺎ ﻭﺟﺪﺕ ﺃﻥ ﻫﻨﺎﻙ ﻓﺌﺔ ﺑﻌﻴﻨﻬﺎ ﻣﻦ‬

‫ﺍﻟﻜﺘﺎﺏ ﺗﺒﺘﻌﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺭﺃﻳﻬﺎ ﺍﳋﺎﺹ ﻭﻋﻦ ﺷﺨﺼﻴﺘﻬﺎ‪ ..‬ﲡﺪﻫﺎ ﲡﻴﺪ ﺍﻟﺘﻘﺎﻁ‬

‫ﻣﺎ ﻳﻨﻔﻌﻬﺎ ﰲ ﻣﻬﻨﺘﻬﺎ ﻣﻦ ﺃﺧﺒﺎﺭ ﻭﻣﻦ ﺷﺨﺼﻴﺎﺕ ﻣﻌﺮﻭﻓﺔ ﻭﻏﲑ ﻣﻌﺮﻭﻓﺔ ﲡﻴﺪ ﺍﻟﺒﺤﺚ‬

‫ﰲ ﺍﳌﻘﻮﻻﺕ ﺍﻟﱵ ﺗﺄﺛﺮ ﰲ ﺍﻟﻐﲑ‪ ..‬ﻳﻜﺘﺒﻮﻥ ﺑﺪﻭﻥ ﺗﻮﻗﻒ ﻭﻟﻜﻦ ﻛﻞ ﻣﺎ ﻛﺘﺐ ﻛﺎﻥ ﻋﺒﺎﺭﺓ‬

‫ﻋﻦ ﻧﻘﻞ ﻓﻘﻂ ﳌﺎ ﻗﺮﺅﻭﻩ ﻭﺍﻟﺘﻘﻄﻮﻩ‪ ..‬ﲤﺎﻣ‪‬ﺎ ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺷﻬﺎﺩﺍﺕ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ‬ ‫ﻭﺍﳌﺎﺟﺴﺘﲑ »ﺍﳌﺴﺮﻭﻗﺔ« ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪.‬‬

‫ﻟﺴﺖ ﺿﺪ ﺃﻥ ﺃﺳﺘﻨﺪ ﰲ ﺃﺣﺎﺩﻳﺜﻲ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟﻪ ﺳﺎﺭﺗﺮ ﺃﻭ ﺩﻳﻜﺎﺭﺕ ﺃﻭ ﺃﺻﺤﺎﺏ‬

‫ﺗﻠﻚ ﺍﻷﲰﺎﺀ ﺍﻟﺮﻧﺎﻧﺔ ﺍﻟﱵ ﲣﻠﺐ ﺍﻟﻠﺐ‪ ..‬ﻭﻟﻜﲏ ﺿﺪ ﺟﻌﻠﻬﺎ ﺍﳌﺼﺪﺭ ﻭﺍﻷﺻﻞ ﳌﺎ ﺃﻧﺎ‬ ‫ﻋﻠﻴﻪ‪.‬‬

‫ﻣﺜﻼﹰ؛ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺧﺎﻟﺪ ﺗﻮﻓﻴﻖ‪ ..‬ﻟﺪﻳﻪ ﺍﻗﺘﺒﺎﺳﺎﺕ »ﻣﻘﻮﻟﻴﺔ« ﺇﻥ ﺻﺢ ﺍﻟﺘﻌﺒﲑ‬

‫ﻛﺜﲑﺓ‪ ..‬ﻭﻟﻜﻨﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻫﺬﺍ ﳜﺮﺝ ﻟﻨﺎ ﺑﺄﻓﻜﺎﺭ ﻭﺁﺭﺍﺀ ﳐﺘﻠﻔﺔ ﻛﻞ ﺍﻻﺧﺘﻼﻑ ﻋﻤﺎ‬

‫ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﺳﺎﺭﺗﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ..‬ﺭﲟﺎ ﻫﻮ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻹﳚﺎﺩ ﺃﻓﻜﺎﺭﻩ ﺍﳋﺎﺻﺔ‬ ‫ﺣﻴﺚ ﻳﺄﺧﺬ ﻣﻦ ﻫﺬﺍ ﻭﻳﻌﺪﻝ ﻭﻳﻘﻴﻢ ﻋﻠﻰ ﺣﺴﺐ ﻣﺒﺎﺩﺋﻪ ﻭﻳﺄﺧﺬ ﻣﻦ ﺍﻵﺧﺮ ﺑﻨﻔﺲ‬

‫ﺍﻟﻄﺮﻳﻘﺔ ﻭﻟﻜﻨﻪ ﺣﲔ ﻳﺘﺤﺪﺙ ﻋﻨﻬﻢ ﻳﻌﻄﻴﻬﻢ ﺣﻘﻬﻢ ﰲ ﻧﺸﺮ »ﻣﻘﻮﻻ‪‬ﻢ« ﻛﻤﺎ ﻫﻲ‪..‬‬ ‫ﻭﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﻛﻤﺎ ﺍﻟﻌﺎﺩﺓ ﺣﺎﻟﺔ ﺷﺎﺫﺓ ﻭﻃﻔﺮﺓ ﻻ ﳝﻜﻦ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻬﺎ‪ ..‬ﻭﻟﻜﻨﻨﺎ‬

‫ﻧﺮﻏﺐ ﰲ ﺃﻥ ﳛﺘﺬﻯ ‪‬ﺎ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ‪.‬‬

‫ﻻ ﻛﻤﺎ ﻗﺮﺃﺕ ﻣﻨﺬ ﺃﻳﺎﻡ ﰲ ﻣﻘﺎﻝ ﺭﺃﻱ ﻷﺣﺪﻫﻢ ﺑﺼﺮﺍﺣﺔ ﻗﺎﻡ ﺑﻌﻤﻠﻴﺔ »ﻛﻮﰊ«‬ ‫‪69‬‬

‫ﻭ«ﺑﺎﺳﺖ« ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺪﺧﻞ ﻧﻔﺴﻪ ﺇﻻ ﺑﻌﻤﻠﻴﺔ ﺗﻨﺴﻴﻖ ﺻﻐﲑﺓ‪ ..‬ﻭﰲ ﺍﻷﺧﲑ ﱂ‬

‫ﺃﺳﺘﻨﺘﺞ ﺭﺃﻳﻪ ﺍﳋﺎﺹ ﰲ ﺍﳌﻮﺿﻮﻉ‪.‬‬

‫ﻋﻤﻠﻴﺔ ﺍﳊﺪﻳﺚ ﺑﺄﲰﺎﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﻈﻤﺎﺀ ﺷﻲﺀ ﺷﻴﻖ ﻭﻟﻜﻨﻪ ﻻ‬

‫ﳜﺪﻣﲏ ﺇﻥ ﺟﻌﻠﺖ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﺷﻴﺌﹰﺎ ﻣﻘﺪﺳ‪‬ﺎ‪.‬‬

‫ﻫﻨﺎﻙ ﺍﺳﺘﺜﻨﺎﺀ ﻭﺍﺣﺪ‪ ..‬ﻭﻫﻮ ﲞﺼﻮﺹ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻷﲝﺎﺙ ﻭﻏﲑﻫﺎ‪ ..‬ﻫﺬﺍ‬

‫ﺷﻲﺀ ﺁﺧﺮ ﻻ ﺃﻋﺘﻘﺪ ﺑﺄﻧﻪ ﻣﻘﺼﻮﺩ ﰲ ﻛﻼﻣﻲ ﻫﻨﺎ‪.‬‬ ‫* * *‬

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‫ﺑﻴﱵ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﺄﰐ‬ ‫ﺑﻴﺘﻚ‪..‬‬ ‫ﻫﻞ ﺗﻔﻜﺮ ﰲ ﺑﻴﺘﻚ‪/‬ﻣﱰﻟﻚ؟‪ ..‬ﻳﻌﲏ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﻫﻞ ﻣﺼﺮ »ﺗﻔﺘﺤﻠﻚ ﺑﻴﺖ«‪.‬‬ ‫ﻃﻴﺐ ﻫﻮ ﺍﻟﺰﻭﺍﺝ ﺃﻣﺮ ﻻ ﻳﻔﻜﺮ ﻓﻴﻪ ﺟﻠﻨﺎ ﻣﻌﺸﺮ ﺍﻟﺸﺒﺎﺏ‪ ..‬ﺻﺢ؟‪..‬‬

‫ﺃﻛﻴﺪ ﺻﺢ‪ ..‬ﻳﻌﲏ »ﺑﺎﺵ‪/‬ﲟﺎﺫﺍ« ﺳﺘﺘﺰﻭﺝ ﻭﻫﻞ ﺳﺘﻘﺪﺭ ﻋﻠﻰ ﲢﻤﻞ ﻣﺴﺌﻮﻟﻴﺔ‬ ‫ﻛﻬﺬﻩ؟‪ ..‬ﻳﺎ ﺭﺍﺟﻞ »ﻓﻮﻕ ﻟﻨﻔﺴﻚ«‪.‬‬

‫ﺃﻣﺎ ﻣﻦ ﺗﺰﻭﺟﻮﺍ ﻓﻠﻢ ﻳﺘﻮﻗﻔﻮﺍ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﻋﻦ ﺍﻟﻨﺼﻴﺤﺔ ﻣﺬ ﻭﻗﻌﻮﺍ ﰲ ﺍﳌﺼﻴﺒﺔ‬

‫»ﺩﻉ ﻋﻨﻚ ﺃﻣﺮ ﺍﻟﺰﻭﺍﺝ‪ ..‬ﻻ ﺃﺭﺍﻙ ﺍﷲ ﻳﺎ ﻋﺼﺎﻡ‪ ..‬ﺍﻟﻐﻢ ﻭﺍﳍﻢ ﻟﻴﻞ ‪‬ﺎﺭ«‪ ..‬ﻣﺴﺎﻛﲔ‪..‬‬

‫ﺻﺎﺭﻭﺍ ﻻ ﻳﻜﻔﻮﻥ ﻋﻦ ﺍﻟﺘﺬﻣﺮ ﻭﻫﻢ ﰲ ﺣﺎﻟﺔ ﺩﺍﺋﻤﺔ ﻣﻦ ﺍﻟﺸﺮﻭﺩ ﻭ»ﺍﻟﺘﻮﻫﺎﻥ«‪ ..‬ﻛﺎﻥ‬ ‫ﺍﷲ ﰲ ﻋﻮ‪‬ﻢ‪ ..‬ﺣﱴ ﺍﻵﻥ ﺃﻧﺎ ﻣﻠﻚ ﺯﻣﺎﱐ‪:‬‬

‫ﻗﺎﻝ ﳏﺎﺭﺑﺔ ﺍﻟﻌﻨﻮﺳﺔ ﻗﺎﻝ‪ ..‬ﻳﺎ ﺭﺍﺟﻞ ﺍﻟﺸﺮ ﺑﺮﺍ ﻭﺑﻌﻴﺪ‪.‬‬ ‫ﻃﻴﺐ ﻣﺎﺫﺍ ﻋﻦ ﺍﻟﺒﻴﺖ؟‪ ..‬ﺃﻧﺖ ﻟﻦ ﺗﺒﻘﻰ ﻃﻮﺍﻝ ﻋﻤﺮﻙ ﰲ ﺑﻴﺖ ﺃﻫﻠﻚ ﻣﻨﻌﻤ‪‬ﺎ ﻣﻜﺮﻣ‪‬ﺎ‬ ‫ﺗﻀﻊ ﺳﺎﻗﹰﺎ ﻓﻮﻕ ﺍﻷﺧﺮﻯ ﻭﻭﺍﻟﺪﻙ ﻳﺼﺮﻑ ﻋﻠﻴﻚ ﻭﻋﻠﻰ ﺃﻛﻠﻚ ﻭﺍﻟﻜﻬﺮﺑﺎﺀ ﺍﻟﱵ‬

‫ﺗﺴﺘﻌﻤﻠﻬﺎ ﻟﻴﻞ ‪‬ﺎﺭ ﻭﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺗﺴﺘﺤﻢ ﺑﻪ ﻛﻞ ﺻﺒﺎﺡ‪ ..‬ﻃﺒﻌ‪‬ﺎ ﺑﻌﺪ ﺃﻥ ﻳﺮﻣﻴﻚ‬ ‫ﺑﻨﻈﺮﺍﺕ ﺍﳊﻘﺪ ﻭﺍﻟﻐﻀﺐ ﻭﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻳﺪﻋﻮﺍ ﻋﻠﻴﻚ ﻭﲞﺮﺍﺏ‬

‫ﻣﺴﺘﻘﺒﻠﻚ‪ ..‬ﺃﻛﻴﺪ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﺳﺘﻔﻜﺮ ﻓﻴﻪ ﺑﻌﺪ ﺃﻥ ﻳﺼﻔﻌﻚ ﺍﻟﻜﱪ ‪ -‬ﺑﻜﺴﺮ ﺍﻟﻜﺎﻑ ‪ -‬ﺃﻥ‬

‫ﺗﻜﻮﻥ ﻟﺪﻳﻚ ﺭﻗﻌﺘﻚ ﺍﳋﺎﺻﺔ‪ ..‬ﳑﻠﻜﺘﻚ ﺍﳋﺎﺻﺔ ﺑﻚ‪ ..‬ﳎﺎﻝ ﺍﻟﺘﻐﻄﻴﺔ ﺍﳋﺎﺹ‬ ‫ﺑﻚ‪ ..‬ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻻ ﺗﺪﺧﻠﻪ ﺣﱴ ﺍﻟﻨﻤﻠﺔ ﺇﻻ ﺑﺈﺫﻧﻚ‪.‬‬

‫ﲣﻴﻠﻮﺍ ﻣﻌﻲ ﻓﻴﻢ ﻓﻜﺮﺕ ﺑﺎﻟﺘﺤﺪﻳﺪ؟‪ ..‬ﻛﻼ ﱂ ﺃﻓﻜﺮ ﰲ ﺍﻟﺸﺮﺍﺀ ﻭﻻ ﺣﱴ ﰲ ﺍﻟﻌﻤﻞ‬

‫ﺯﻳﺎﺩ ﹰﺓ ﳉﻤﻊ ﺍﳌﺎﻝ ﻟﻠﺸﺮﺍﺀ‪ ..‬ﻭﺃﻳﻦ ﻫﻮ ﺍﻟﻌﻤﻞ؟ ﻓﺰﻭﺟﺎﺕ ﺍﳌﺴﺘﻘﺒﻞ ﺷﻐﻠﻨﻪ ﻣﻜﺎﻧﻚ‬

‫ﻭﻣﻜﺎﱐ ﺑﺪﻋﻮﻯ ﺍﳌﺮﺃﺓ ﺍﳌﻨﺘﺠﺔ ﻭﺍﻟﱵ ﺗﺴﺎﻫﻢ ﻳﺪﻫﺎ ﺑﻴﺪ ﺍﻟﺮﺟﻞ ﰲ ﺑﻨﺎﺀ ﺍﻟﺒﻠﺪ ﻭﺃﻭﻻﺩ‬ ‫ﺍﻟﺒﻠﺪ‪.‬‬

‫ﻛﻼ ﻛﻼ‪ ..‬ﱂ ﺃﻓﻜﺮ ﰲ ﺃﻱ ﻣﻨﻄﻘﺔ ﺳﺄﺷﺘﺮﻱ ﺍﳌﱰﻝ‪ ..‬ﻭﻻ ﺣﱴ ﰲ ﺃﻋﻠﻰ ﺳﻌﺮ‬

‫ﳝﻜﻨﲏ ﺩﻓﻌﻪ ﻓﻴﻪ‪.‬‬

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‫ﺃﻧﺎ ﻟﺴﺖ »ﺍﻟﻌﻤﺮﺍﻭﻱ«* ﺃﻭ »ﺭﻭﺗﺸﻴﻠﺪ«‪ ..‬ﻭﻟﺴﺖ ﺃﺣﺪ ﺃﻏﻨﻴﺎﺀ ﺍﳉﺰﺍﺋﺮ ﺍﳉﺪﺩ‪ ..‬ﺃﻭ‬

‫ﻣﻦ ﻧﺴﻤﻴﻬﻢ “ﺁﺧﺮ ﺻﻴﺤﺎﺕ ﺍﻟﺒﺸﺮ” ﻣﻦ ﻻ ﻳﺄﻛﻠﻮﻥ ﻃﻌﺎﻣﻨﺎ ﻭﻻ ﻳﺪﺭﺳﻮﻥ ﰲ ﻣﺪﺍﺭﺳﻨﺎ‬ ‫ﻭﻻ ﻳﺮﻛﺒﻮﻥ ﻣﻮﺍﺻﻼﺗﻨﺎ ﻭﻻ ﻳﺪﺧﻠﻮﻥ ﺷﻮﺍﻃﺌﻨﺎ –ﳍﻢ ﺷﻮﺍﻃﺌﻬﻢ ﺍﳋﺎﺻﺔ‪ -‬ﻭﺃﻃﻔﺎﳍﻢ‬ ‫ﻣﻠﺼﻖ ﻋﻠﻰ ﻇﻬﻮﺭﻫﺎ ﻋﺒﺎﺭﺓ “ﺫﻭ ﺟﻮﺩﺓ ﻋﺎﻟﻴﺔ”‪ ..‬ﻻ ﺃﻧﺎ ﻟﺴﺖ ﻏﻨﻴ‪‬ﺎ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪.‬‬

‫ﺃﻧﺎ ﻏﲏ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﳚﻌﻠﲏ ﺃﻭﻓﺮ »ﺃﻛﻞ ﻋﻴﺸﻲ« ﻟﻴﻮﻡ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ..‬ﻭﺳﺄﻧﺘﻈﺮ‬

‫ﻣﺎ ﻭﻋﺪﺗﲏ ﺑﻪ ﺍﻟﺪﻭﻟﺔ‪ ..‬ﻣﺬ ﺩﺧﻠﺖ ﺇﱃ ﺍﻟﺪﺭﺍﺳﺔ ﻭﻫﻲ ﺗﺪﻋﻮﺍ ﱄ ﺑﺎﻟﺘﻮﻓﻴﻖ ﻭﺗﻐﲑ‬ ‫ﻣﻨﺎﻫﺞ ﺩﺭﺍﺳﱵ ﻛﻞ ﻋﺎﻡ ﺗﻘﺮﻳﺒ‪‬ﺎ ﻓﻘﻂ ﻷﻛﻮﻥ ﳍﺎ ﻭﺍﺣﺪ‪‬ﺍ ﻣﻦ ﺟﻴﻞ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ‬ ‫ﺳﻮﻑ ﻳﻀﺤﻲ ﻷﺟﻠﻬﺎ ﻭﻷﺟﻞ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﻻ ﻳﺪﺧﺮ ﺟﻬﺪ‪‬ﺍ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻴﻨﺎ‬

‫ﳓﻦ ﻣﺼﺪﺭ ﻗﻮﺓ ﺍﻷﻣﺔ‪ ..‬ﺣﱴ ﺃ‪‬ﺎ ﺗﻐﲑ ﻣﻦ ﻭﺯﺭﺍﺀﻫﺎ ﻛﻤﺎ ﺗﻐﲑ ﺃﻧﺖ ﺍﳉﻮﺍﺭﺏ‪..‬‬ ‫ﻭﻋﺪﺗﲏ ﺑﺄﻥ ﺗﻀﻤﻦ ﱄ ﻣﺴﺘﻘﺒﻠﻲ ﻭ»ﺑﻴﱵ« ﺣﺎﳌﺎ ﺃﲣﺮﺝ ﻣﻦ ﺍﳉﺎﻣﻌﺔ‪ ..‬ﻭﻫﺎ ﻗﺪ‬

‫ﺍﻧﺘﻬﻴﻨﺎ ﻭﻣﺎﺫﺍ ﺑﻌﺪ؟‪ ..‬ﻗﺎﻟﺖ ﱄ ﺣﱴ ﻧﻀﻤﻦ ﻟﻚ ﻣﻜﺎﻥ ﻣﺒﻴﺘﻚ ﻋﻠﻴﻚ ﺑﺎﻻﻧﺘﻈﺎﺭ ﻗﻠﻴﻼ‬

‫»ﺑﻀﻊ ﺳﻨﻮﺍﺕ ﻋﺸﺮﻭﻥ ﺃﻭ ﺛﻼﺛﻮﻥ ﻻ ﺃﻛﺜﺮ« ﻭﺃﻭﺟﺪﺕ ﱄ ﺣﺎﺋﻄﹰﺎ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺜﻘﻴﻞ‬

‫ﺃﺗﻜﺊ ﻋﻠﻴﻪ‪ ..‬ﺑﻌﺪﻫﺎ ﺃﺣﺎﻟﺘﲏ ﺇﱃ ﺍﳌﻌﺎﺵ ﻭﻗﺎﻟﺖ ﱄ »ﺳﻨﻔﻜﺮ ﰲ ﺃﻣﺮﻙ ﲜﺪﻳﺔ‬

‫ﺃﻛﱪ«‪..‬‬

‫ﻛﻨﺖ ﺃﻓﻜﺮ ﰲ ﺷﻜﻞ ﻣﱰﱄ ﺍﻟﻘﺎﺩﻡ ﻛﻴﻒ ﺳﻴﻜﻮﻥ‪ ..‬ﻫﻞ ﺳﺄﻗﻮﻡ ﺑﺘﺼﻤﻴﻤﻪ ﻋﻠﻰ‬

‫ﺍﻟﻄﺮﺍﺯ ﺍﳌﻐﺮﰊ ﺍﻷﻧﺪﻟﺴﻲ؟‪ ..‬ﺃﻡ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﻔﺮﺍﻋﻨﺔ؟‪ ..‬ﻻ ﻻ‪ ..‬ﺑﺎﻟﺘﺄﻛﺪ ﺳﻴﻜﻮﻥ‬

‫ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﻌﺎﺻﻤﻲ ﺍﻟﻌﺘﻴﻖ‪ ..‬ﺃﻭ ﻋﻠﻰ ﺍﻟﻄﺮﺍﺯ ﺍﳍﻨﺪﻱ ﺍﳌﻮﺩﺭﻥ‪ ..‬ﻟﺴﺖ ﺃﺩﺭﻱ ﻫﻨﺎﻙ‬ ‫ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺑﺸﺄﻥ ﻣﱰﱄ ﺍﻟﻘﺎﺩﻡ‪ ..‬ﻛﻴﻒ ﺳﺘﻜﻮﻥ ﺍﻷﺑﻮﺍﺏ ﻭﺍﻟﻨﻮﺍﻓﺬ؟‪ ..‬ﻣﺎ ﻫﻲ‬

‫ﺍﻟﻠﻮﺣﺎﺕ ﺍﻟﱵ ﺳﺄﺿﻌﻬﺎ ﻓﻴﻪ؟ ﻏﺮﻓﺔ ﺍﳉﻠﻮﺱ ﻭﺃﻳﻦ ﺳﺘﻜﻮﻥ؟‪ ..‬ﺍﳌﻄﺒﺦ ﺍﻟﺬﻱ ﺳﺄﻋﺪﻩ‬ ‫ﻟﺰﻭﺟﱵ ﺍﻟﻘﺎﺩﻣﺔ ‪-‬ﻫﺬﺍ ﺇﺫﺍ ﻗﺒﻠﺖ ﰊ‪ -‬ﺣﺪﻳﺚ ﺃﻡ ﺗﻘﻠﻴﺪﻱ؟‪ ..‬ﻣﺎﺫﺍ ﺗﻘﺘﺮﺣﻮﻥ؟‪.‬‬

‫ﻃﺎﻟﺖ ﻣﺪﺓ ﺗﻔﻜﲑﻱ‪ ..‬ﰒ ﻓﺠﺄﺓ ﺗﻘﺮﺭ ﺃﻥ ﻳﻜﻮﻥ ﻣﱰﱄ ﺑﺴﻴﻄﹰﺎ ﺟﺪ‪‬ﺍ ﺧﺎﱄ ﻣﻦ ﻛﻞ‬

‫ﺷﻲﺀ‪ ..‬ﻭﻓﺠﺄﺓ ﺃﻳﻀ‪‬ﺎ ﺣﻞ ﺍﻟﻔﺮﺝ ﻣﻦ ﻋﻨﺪ ﺍﻟﺪﻭﻟﺔ ﻟﻘﺪ ﺃﻭﺟﺪﺕ ﱄ ﻣﱰﻟﹰﺎ ﻣﻦ ﺍﻟﻨﻮﻉ‬ ‫ﺍﻟﺮﻓﻴﻊ‪.‬‬

‫ﻟﻸﺳﻒ ﻭﺟﺪ‪‬ﻢ ﻭﻗﺪ ﺻﻠﻮﺍ ﻋﻠﻲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻭﻓﺮﻭﺍ ﲜﻠﻮﺩﻫﻢ‪ ..‬ﻓﻼ ﺃﺣﺪ‬

‫ﻳﺮﻏﺐ ﰲ ﺭﺅﻳﺔ ﻣﱰﱄ ﺍﳉﺪﻳﺪ‪.‬‬ ‫——‬

‫*ﺍﻟﻌﻤﺮﺍﻭﻱ‪ :‬ﺃﺣﺪ ﺃﻏﻨﻴﺎﺀ ﺍﳊﻲ ﺍﻟﺬﻱ ﺃﻗﻄﻦ ﻓﻴﻪ ﱂ ﺃﺟﺪ ﻣﺜﺎ ﹰ‬ ‫ﻻ ﺃﻓﻀﻞ ﻣﻨﻪ‬ ‫‪72‬‬

‫ﻋﻨﺪﻣﺎ ﻓﻜﺮﺕ ﰲ ﻣﺸﺎﺭﻳﻊ ﺛﻘﺎﻓﻴﺔ‬ ‫ﻣﺎ ﻳﺆﳌﲏ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ ﻫﻮ ﺃﻥ ﻻ ﺃﺟﺪ ﻧﺘﻴﺠﺔ ﳉﻬﺪﻱ ﻭﺗﻌﱯ‪.‬‬ ‫ﻭﲟﻨﺎﺳﺒﺔ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﺸﻲ ﻣﺆﺧﺮ‪‬ﺍ ﺣﻮﻝ ﺍﳌﺸﺎﺭﻳﻊ ﻭﺩﺭﺍﺳﺘﻬﺎ‪ ..‬ﺑﺖ ﻣﺼﺪﻭﻣ‪‬ﺎ ﻣﻦ‬

‫ﺍﻟﻜﺜﲑ‪ ..‬ﺃﻱ ﻭﺍﺣﺪ ﻣﻨﺎ ﻳﺒﺪﺃ ﲟﺸﺮﻭﻉ ﺻﻐﲑ ﺟﺪ‪‬ﺍ ﰒ ﻭﺍﺣﺪ ﺃﻛﱪ ﻣﻨﻪ ﰒ ﺍﻷﻛﱪ‬ ‫ﻓﺎﻷﻛﱪ ﻭﻫﻜﺬﺍ ﺩﻭﺍﻟﻴﻚ‪.‬‬

‫ﲟﺎ ﺃﻧﲏ ﻣﻦ ﻫﻮﺍﺓ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﺬﻟﻚ ﻣﺸﻜﻞ ﻭﻳﺎ ﻟﻪ ﻣﻦ ﻣﺸﻜﻞ‪ ..‬ﻛﻤﺎ ﻧﻌﻠﻢ‬

‫ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻋﻨﺪﻧﺎ »ﺧﺎﺳﺮﺓ ﻣﻘﺪﻣ‪‬ﺎ« ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃ‪‬ﺎ ﲨﻴﻌﻬﺎ ﺧﺎﺳﺮﺓ‪..‬‬ ‫ﳚﺐ ﺃﻥ ﻳﻨﺠﺢ ﻣﺸﺮﻭﻉ ﺃﻭ ﺍﺛﻨﲔ ﻣﻨﻬﺎ ﺑﺄﻱ ﺣﺎﻝ‪ ..‬ﻭﳌﺎﺫﺍ ﻻ ﺃﻛﻮﻥ ﻭﺍﺣﺪ‪‬ﺍ ﻣﻦ ﻫﺆﻻﺀ‬ ‫ﺍﻟﻨﺎﺟﺤﲔ ﰲ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﻴﺔ؟‪.‬‬

‫ﻛﻴﻒ ﳝﻜﻨﻚ ﺃﻥ ﺗﻨﺠﺢ ﰲ ﻣﺸﺮﻭﻉ ﺛﻘﺎﰲ؟‪ ..‬ﺳﺆﺍﻝ ﺃﻓﻜﺮ ﻓﻴﻪ ﻣﻨﺬ ﺃ‪‬ﻴﺖ ﻣﺸﺮﻭﻉ‬

‫ﲣﺮﺟﻲ ﰲ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﺍﻟﺬﻱ ﻛﺎﻥ »ﺍﻹﺧﺮﺍﺝ ﺍﻟﻔﲏ ‪‬ﻠﺔ ﺛﻘﺎﻓﻴﺔ ﺗﺼﺪﺭﻫﺎ ﺩﺍﺭ‬ ‫ﻧﺸﺮ«‪..‬‬

‫ﺣﻘﻴﻘ ﹰﺔ ﲡﺮﺑﱵ ﰲ ﺍﳌﻴﺪﺍﻥ ﻟﻴﺴﺖ ﲡﺮﺑﺔ ﺑﺎﳌﻌﲎ ﺍﳊﺮﰲ‪ ..‬ﺑﻞ ﳎﺮﺩ ﺇﻃﻼﻉ‪..‬‬

‫ﺗﻘﺮﻳﺒ‪‬ﺎ ﺍﻵﻥ ﺃﺭﺑﻌﺔ ﺃﻋﻮﺍﻡ ﻓﻘﻂ‪ ..‬ﺷﺎﺭﻛﺖ ﰲ ﺑﻌﺾ ﺍ‪‬ﻼﺕ ﻭﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻊ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺗﻌﺮﻓﺖ ﻋﻠﻰ ﺑﻌﺾ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻌﻤﻞ ﻭﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺜﻘﻔﲔ‪ ..‬ﻛﺎﻥ ﺣﻠﻤﻲ ﺃﻥ‬

‫ﺗﻜﻮﻥ ﻟﻠﺜﻘﺎﻓﺔ ﺣﺼﺔ ﰲ ﺣﻴﺎﺓ ﻛﻞ ﻋﺮﰊ ﻗﺒﻞ ﺍﳉﺰﺍﺋﺮﻱ‪ ..‬ﻭﻟﻜﻦ ﻫﻞ ﺳﻴﺘﺤﻘﻖ ﻫﺬﺍ‬

‫ﺍﳊﻠﻢ؟‪ ..‬ﻻ ﺃﻋﻠﻢ ﺃﻧﺎ ﺍﻵﻥ ﻏﺎﺭﻕ ﰲ ﺃﻣﻮﺭ ﺃﺧﺮﻯ ﺟﻨﻨﺘﲏ ﺃﻛﺜﺮ ﳑﺎ ﺃﻧﺎ ﻓﻴﻪ ﻣﻦ‬ ‫ﺟﻨﻮﻥ‪ ..‬ﻭﻟﻜﲏ ﻭﻣﻊ ﺗﺪﻭﻳﲏ ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻼﺣﻈﺎﺕ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﻓﻬﻤﺖ‬

‫ﺑﻌﺾ ﺃﺳﺎﺳﻴﺎﺕ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﺸﺎﺭﻳﻊ ﻗﺪ ﺃﻛﻮﻥ ﳐﻄﺌﹰﺎ ﻭﻗﺪ ﺃﻛﻮﻥ ﳏﻘﹰﺎ‪:‬‬ ‫ﻫﻞ ﻫﻲ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺸﻜﻞ؟‬

‫ﻻ ﺑﺴﺒﺐ‬ ‫ﺟﺰﺀ ﻛﺒﲑ ﻣﻨﻬﺎ‪ ..‬ﻟﻘﺪ ﻭﺟﺪﺕ ﺃﻥ ﻛﻞ ﻣﻦ ﺍﻫﺘﻢ ﲟﺠﻠﱵ ﺍﻫﺘﻢ ‪‬ﺎ ﺃﻭ ﹰ‬ ‫ﺷﻜﻠﻬﺎ ﺍﻟﺬﻱ ﺟﺬﺑﻪ‪ ..‬ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ »ﺛﻘﺎﻓﺔ ﺍﻟﺼﻮﺭﺓ«‪ ..‬ﻭﻣﻦ ﰒ ﺟﺎﺀ ﻓﻀﻮﳍﻢ ﳌﻌﺮﻓﺔ‬

‫ﻣﺎ ﺑﺪﺍﺧﻞ ﺍ‪‬ﻠﺔ ﻣﻦ ﻣﻮﺍﺿﻴﻊ‪ ..‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﺍﻟﻘﺮﺍﺀ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﺼﺎﺑﻮﻥ ﺑﻌﺪﻭﻯ »ﻋﺼﺮ‬ ‫ﺍﻟﺴﺮﻋﺔ« ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﳊﺪﻳﺚ ﻭﺍﳌﺸﻲ ﻭﺍﳉﻠﻮﺱ ﻭﺍﻟﺘﻔﻜﲑ ﻟﻴﺲ ﻟﺪﻳﻬﻢ‬ ‫‪73‬‬

‫ﺍﻟﻮﻗﺖ ﻟﻜﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ..‬ﻳﻌﲏ ﺃﻥ ﺗﺴﻮﻕ ﺍﻟﺜﻘﺎﻓﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺭﺓ‪..‬‬

‫ﺟﺰﺀ ﻣﻬﻢ ﺟﺪ‪‬ﺍ ﺃﻋﻤﻞ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺗﻄﻮﻳﺮ ﺃﻓﻜﺎﺭﻱ ﺑﺸﺄﻧﻪ‪ ..‬ﺑﻞ ﻫﻮ ﻣﻴﺪﺍﻥ ﻋﻤﻠﻲ‬ ‫ﻭﺍﻫﺘﻤﺎﻣﻲ ﲢﺪﻳﺪ‪‬ﺍ‪.‬‬ ‫ﻫﻞ ﺗﻌﲏ ﺍﻟﺘﻤﻮﻳﻞ ﻭﺍﻟﺪﻓﻊ ﺍﳌﺘﻮﺍﺻﻞ ﻟﻠﻤﺸﺎﺭﻛﲔ؟‬ ‫ﲝﻜﻢ ﻣﺘﺎﺑﻌﱵ ﻟﻠﻤﻴﺪﺍﻥ ﻓﺴﺒﻌﻮﻥ ﰲ ﺍﳌﺎﺋﺔ ﻣﻦ ﺍﳌﺴﺎﳘﲔ ﰲ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﻴﺔ‬

‫»ﻣﺜﻘﻔﻮﻥ«‪ ..‬ﻭﻟﻜﻨﻬﻢ ﰲ ﺍﳌﻘﺎﺑﻞ ﺑﺎﺗﻮﺍ ﻳﻔﻜﺮﻭﻥ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﳌﺎﺩﻳﺔ ﺃﻛﺜﺮ ﻣﻦ ﺫﻱ ﻗﺒﻞ‪..‬‬

‫ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ ﺍﻵﻥ ﻭﻣﻦ ﻣﺎﺩﻳﺎﺕ ﻃﻐﺖ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪ ..‬ﻫﺆﻻﺀ »ﺍﳌﺜﻘﻔﻮﻥ«‬

‫ﻼ ﻭﺭﲟﺎ ﻛﺜﲑ‪‬ﺍ ﻻ ﺃﺣﺪ ﺳﻴﻀﻤﻦ ﳍﻢ ﺣﻴﺎ‪‬ﻢ‬ ‫ﻟﺪﻳﻬﻢ ﺍﳊﻖ ﰲ ﺃﻥ ﻳﻔﻜﺮﻭﺍ ﺑﺄﻧﻔﺴﻬﻢ ﻗﻠﻴ ﹰ‬ ‫ﺳﻮﻯ ﺃﻧﻔﺴﻬﻢ‪ ..‬ﻭﺍﻧﺘﻢ ﺗﺪﺭﻛﻮﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ‪ ..‬ﻓﺈﺫﺍ ﺭﻏﺒﺖ ﰲ ﺃﻥ ﻳﺘﻮﺍﺻﻞ ﻣﻌﻚ ﺍﳌﺜﻘﻒ‬

‫ﻻ ﺩﺍﻋﻲ ﻟﻌﺒﺎﺭﺍﺕ »ﺍﻟﺘﻀﺤﻴﺔ‪ ..‬ﻭﺍﳌﺴﺎﳘﺔ‪ ..‬ﻭﺍﻟﺘﻄﻮﻉ« ﺻﺤﻴﺢ ﻫﺬﻩ ﺃﻣﻮﺭ ﺗﺴﺎﻋﺪ‬ ‫ﻛﺜﲑ‪‬ﺍ ﻭﻗﺪ ﺗﻨﻔﺚ ﺭﻭﺡ ﺍﳊﻤﺎﺳﺔ ﰲ ﺍﻟﺸﺨﺺ ﻭﻟﻜﻨﻪ ﻟﻦ ﻳﻠﺒﺚ ﺣﱴ ﻳﺪﺭﻙ ﻣﺎ ﺍﺭﺗﻜﺒﻪ‬

‫ﻣﻦ ﺧﻄﺄ ﰲ ﺣﻖ ﻧﻔﺴﻪ ﺳﻴﻮﺍﺻﻞ ﺭﻏﻤ‪‬ﺎ ﻋﻨﻪ ﻣﺎ ﻗﺮﺭ ﺍﳌﺴﺎﳘﺔ ﻓﻴﻪ ﻭﻟﻜﻨﻪ ﻣﻊ ﺍﻟﻮﻗﺖ‬ ‫ﻭﻣﻊ ﺍﻟﺘﺮﺍﻛﻢ ﺳﻴﺼﲑ ﺇﻧﺴﺎﻧ‪‬ﺎ ﺑﺎﱄ ﺍﳌﺸﺎﻋﺮ ﲡﺎﻩ ﲨﻴﻊ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ..‬ﺑﻞ ﻋﻠﻰ‬

‫ﺍﻟﻌﻜﺲ ﺳﻴﺒﺤﺚ ﻋﻦ ﻣﺎ ﳛﻄﻢ ﻫﺬﻩ ﺍﳌﺸﺎﺭﻳﻊ ﻷ‪‬ﺎ ﱂ ﲡﻠﺐ ﻟﻪ ﺳﻮﻯ ﺍﻟﺸﻘﺎﺀ‬

‫ﻭﺍﻟﺘﻌﺐ‪ ..‬ﻓﺎﳌﺸﺮﻭﻉ ﺍﻟﺬﻱ ﺷﺎﺭﻙ ﻓﻴﻪ ﻻ ﻳﺪﺭ ﻋﻠﻴﻪ ﺃﻱ ﺭﺑﺢ ﻣﺎﺩﻱ ﻭﻛﺬﻟﻚ ﻣﺎ ﺷﺎﺭﻙ‬

‫ﺑﻪ ﻻ ﳛﻈﻰ ﺑﺎﻻﻫﺘﻤﺎﻡ ﺍﳌﻨﺎﺳﺐ‪ ..‬ﻓﻠﻤﺎﺫﺍ ﻳﺸﺎﺭﻙ ﺃﺻﻼﹰ؟‪ ..‬ﻻ ﺗﻨﺴﻮﺍ ﺃﻥ ﺍﳌﺜﻘﻒ ﻣﺜﻠﻪ‬

‫ﻣﺜﻞ ﺃﻱ ﺷﺨﺺ ﻳﺴﻌﻰ ﻟﻠﺸﻬﺮﺓ‪ ..‬ﺣﱴ ﻭﺇﻥ ﺍﺩﻋﻰ ﻏﲑ ﺫﻟﻚ‪ ..‬ﺍﻟﻐﺮﻳﺰﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‬

‫ﺻﻌﺐ ﺟﺪ‪‬ﺍ ﺍﻟﺘﺤﻜﻢ ﻓﻴﻬﺎ‪..‬‬

‫ﲢﺪﻳﺚ‪ :‬ﻭﻫﻨﺎ ﻳﺘﺪﺧﻞ ﺷﻲﺀ ﺍﲰﻪ »ﺗﺴﻮﻳﻖ ﺍﻷﺷﺨﺎﺹ« ﺃﻭ ﺗﺴﻮﻳﻖ ﺍﳌﺜﻘﻔﲔ‪..‬‬

‫ﻭﻣﺎﺫﺍ ﰲ ﺍﻷﻣﺮ ﺇﺫﺍ ﻣﺎ ﻗﻤﺖ ﺑﺎﻟﺘﺴﻮﻳﻖ ﻷﺣﺪ ﺍﳌﺸﺎﺭﻛﲔ ﻣﻌﻚ ﰲ ﺍﳌﺸﺮﻭﻉ‪ ..‬ﺳﻮﻕ ﻟﻪ‬

‫ﻭﻹﻧﺘﺎﺟﻪ ﻭﻹﺻﺪﺍﺭﺍﺗﻪ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗﺴﺘﺤﻖ ﺍﳌﺘﺎﺑﻌﺔ‪ ..‬ﻗﺪ ﳜﻔﻒ ﻋﻨﻚ ﻫﺬﺍ ﻋﺒﺊ‬

‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﺎﺩﻳﺔ‪.‬‬

‫ﻫﻞ ﺗﻌﲏ ﺍﻟﺘﻮﺟﻪ ﻭﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻹﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ؟‬ ‫ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻣﺸﻜﻠﺘﻬﺎ ﺍﻟﻜﺒﲑﺓ ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ ﻭﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻌﻔﻨﺔ‪ ..‬ﺇﺫﺍ‬ ‫‪74‬‬

‫ﻛﻨﺖ ﺻﺎﺣﺐ ﺗﻮﺟﻪ ﻣﺎ ﻓﺘﻠﻚ ﻣﺸﻜﻠﺘﻚ ﻭﻻ ﺃﺣﺪ ﺳﻴﻠﻮﻣﻚ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻣﻪ ﻟﻠﻘﺮﺍﺀ‪..‬‬

‫ﺃﻣﺎ ﺇﺫﺍ ﻛﻨﺖ ﺗﺴﻌﻰ ﳌﺸﺮﻭﻉ ﺛﻘﺎﰲ ﻋﺎﻡ ﳝﺲ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻓﺎﺣﺬﺭ ﺟﻴﺪ‪‬ﺍ ﳑﺎ‬ ‫ﺗﻘﺪﻣﻪ‪ ..‬ﻋﻠﻴﻚ ﲢﻤﻞ ﻣﺴﺌﻮﻟﻴﺘﻚ‪..‬‬

‫ﻼ ﻟﺪﻳﻨﺎ ﻫﻨﺎ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﻴﺔ ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﻲ ﻣﺸﺎﺭﻳﻊ ﺍﻟﺪﻭﻟﺔ ﻭﻣﺸﺎﺭﻳﻊ‬ ‫ﻣﺜ ﹰ‬

‫ﺍﳌﻬﻴﻤﻨﲔ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺣﱴ ﻭﻟﻮ ﺍﺩﻋﻮﺍ ﺃ‪‬ﻢ ﳛﺎﻭﻟﻮﻥ ﻣﺲ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ‪ ..‬ﺃﻱ‬

‫ﺃﻧﻚ ﻟﻦ ﺗﻘﺮﺃ ﻭﺗﺴﻤﻊ ﻭﺗﺸﺎﻫﺪ ﺳﻮﻯ ﻷﻧﺎﺱ ﺑﻌﻴﻨﻬﻢ ﻻ ﻏﲑﻫﻢ‪ ..‬ﻫﺬﻩ ﺍﳌﺸﺎﺭﻳﻊ‬ ‫ﺍﳌﺸﺎﺭﻛﻮﻥ ﻓﻴﻬﺎ ﻧﺎﺟﺤﻮﻥ ﻣﺎﺩﻳ‪‬ﺎ ﻷ‪‬ﺎ ﲤﻮﻝ ﻣﻦ ﻃﺮﻑ ﺍﻟﺪﻭﻟﺔ ﻓﺎﺷﻠﻮﻥ ﻓﻴﻬﺎ‬

‫»ﺇﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺎ«‪ ..‬ﺍﻟﻘﺮﺍﺀ ﻳﻌﺮﻓﻮ‪‬ﻢ ﻭﻳﻌﺮﻓﻮﻥ ﺗﺎﺭﳜﻬﻢ‪ ..‬ﺃﻣﺎ ﻣﻦ ﻳﻌﺎﺭﺿﻮ‪‬ﻢ ﻓﻬﻢ‬

‫ﲤﺎﻣ‪‬ﺎ ﻣﺜﻠﻬﻢ ﻭﻗﻌﻮﺍ ﰲ ﻧﻔﺲ ﺍﳋﻄﺄ ﻗﺪ ﻃﻐﺖ ﻋﻠﻴﻬﻢ ﺍﳌﻌﺎﺭﺿﺔ ﺣﺪ‪‬ﺍ ﺑﺎﺗﺖ ﻓﻴﻪ‬ ‫ﺍﳌﻮﺍﺟﻬﺔ ﻋﻘﻴﻤﺔ‪ ..‬ﻣﺎ ﺃﺩﻯ ﺇﱃ ﺗﺮﻙ ﺍﳌﻴﺪﺍﻥ ﳌﻦ ﻫﺐ ﻭﺩﺏ ﻭﻣﻦ ﺩﻭﻥ ﺣﱴ ﺗﻔﻜﲑ‪..‬‬

‫ﺟﺮﺏ ﻭﺍﺳﺄﻝ ﺃﻱ ﺷﺎﺏ ﻣﺜﻘﻒ ﻋﻦ ﻣﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﺔ ﰲ ﺍﻟﺒﻼﺩ ﻓﺴﻴﻀﺤﻚ ﻭﻳﻘﻮﻝ‬

‫ﻟﻚ ﻣﺒﺎﺷﺮ ﹰﺓ »ﻋﻦ ﺃﻱ ﺛﻘﺎﻓﺔ ﺗﺘﺤﺪﺙ؟«‪ ..‬ﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺴﻄﻴﺢ ﻭﻣﺸﻜﻠﺔ ﺍﻻ‪‬ﺎﻣﺎﺕ‬ ‫ﺍﳌﺘﺒﺎﺩﻟﺔ ﺃﻭ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﳌﻌﺎﺭﻙ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ..‬ﻟﺬﻟﻚ ﺃﻧﺼﺤﻚ ﻗﺒﻞ ﺃﻥ ﺗﺪﺧﻞ ﻣﺸﺮﻭﻋﻚ‬

‫ﺍﻟﺜﻘﺎﰲ ﺃﻥ ﲢﺪﺩ ﻣﺎ ﺃﻧﺖ ﻋﻠﻴﻪ ﻭﻣﺎ ﺗﺮﻏﺐ ﺑﻪ ﻭﻣﺎ ﻫﻲ ﺭﺳﺎﻟﺔ ﻣﺸﺮﻭﻋﻚ؟‪.‬‬ ‫ﻫﻞ ﺗﻌﲏ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻟﺘﺴﻮﻳﻖ ﻭﺍﻹﻋﻼﻥ؟‬

‫ﻣﺆﻛﺪ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻣﺜﻠﻬﺎ ﻣﺜﻞ ﺃﻱ ﻣﺸﺮﻭﻉ ﺳﻠﻊ ﺁﺧﺮ‪ ..‬ﲢﺘﺎﺝ ﺇﱃ ﺇﺩﺍﺭﺓ ﻭﺇﱃ‬

‫ﺗﻨﻈﻴﻢ ﻭﺩﺭﺍﺳﺔ ﻭﺗﺴﻮﻳﻖ ﻭﺇﻋﻼﻥ ﺟﻴﺪ ﻣﻦ ﻃﺮﻓﻚ‪ ..‬ﻫﻞ ﺗﺮﻯ ﺫﻟﻚ ﺍﻟﺸﺎﻣﺒﻮ ﺃﻭ ﺗﻠﻚ‬ ‫ﺍﻟﺼﺎﺑﻮﻧﺔ ﻭﻛﻴﻒ ﺗﻘﻮﻡ ﺷﺮﻛﺘﻬﺎ ﺑﺎﻟﺘﺨﻄﻴﻂ ﳍﺎ ﻟﻴﻞ ‪‬ﺎﺭ ﺃﻧﺖ ﲢﺘﺎﺝ ﺇﱃ ﻫﺬﺍ ﻭﺑﺸﺪﺓ‬

‫ﻭﺭﲟﺎ ﺃﻛﺜﺮ‪.‬‬

‫ﻷﻥ ﺍﻟﻨﺎﺱ ﻫﻨﺎ ﺳﺘﺸﺘﺮﻱ ﻣﺎ ﻳﺄﻛﻠﻪ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﻭﺡ‪ ..‬ﺳﺘﺸﺘﺮﻱ ﻣﺎ ﺳﻴﻐﲑ ﻃﺮﻳﻘﺔ‬

‫ﺗﻔﻜﲑﻫﺎ ﻭﺍﻋﺘﻘﺎﺩﻫﺎ ﻭﻳﺰﻳﺪ ﻣﻦ ﻣﻌﺮﻓﺘﻬﺎ ﲟﺎ ﳛﻴﻂ ‪‬ﺎ‪ ..‬ﻭﻫﺬﺍ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﺸﺘﺮﻯ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺸﺎﻣﺒﻮ ﻭﺍﻟﺼﺎﺑﻮﻥ ﻭﺍﳌﻌﺮﻛﻮﻧﺔ ﺍﻹﻳﻄﺎﻟﻴﺔ ﺃﻭ ﺍﻟﺒﻴﺘﺰﺍ‪ ..‬ﻭﻳﻜﻔﻴﻚ ﻓﻘﻂ ﺃﻥ‬

‫ﺗﻘﺘﻨﻊ ﺍﻟﻨﺎﺱ ﲟﺎ ﺗﻘﺪﻣﻪ ﺣﱴ ﺗﻀﻤﻦ ﻭﺳﻴﻠﺔ ﺇﻋﻼﻥ ﻓﺮﻳﺪﺓ ﻣﻦ ﻧﻮﻋﻬﺎ‪ ..‬ﺇ‪‬ﻢ ﺍﻟﻨﺎﺱ‬ ‫ﺇ‪‬ﻢ ﺍﻟﻘﺮﺍﺀ ﻣﻦ ﻻ ﲣﻴﺐ ﻭﺳﻴﻠﺔ ﺍﻹﻋﻼﻥ ﻋﻦ ﻃﺮﻳﻘﻬﻢ‪ ..‬ﺑﻨﺼﻴﺤﺔ ﺃﻭ ﺍﻗﺘﺮﺍﺡ ﻣﻦ‬

‫ﻃﺮﻓﻬﻢ ﺇﱃ ﻏﲑﻫﻢ ﻣﻦ ﻣﻌﺎﺭﻓﻬﻢ ﻭﺳﺘﺘﻮﺳﻊ ﺍﻟﺪﺍﺋﺮﺓ‪ ..‬ﺃﺑﺴﻂ ﻣﺜﺎﻝ ﺷﺮﻛﺔ ‪djezzy‬‬ ‫‪75‬‬

‫ﻟﻼﺗﺼﺎﻻﺕ ﻫﻨﺎ ﺑﺎﳉﺰﺍﺋﺮ ﲰﻌﺘﻬﺎ ﻳﺘﻨﺎﻗﻠﻬﺎ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻻ ﻋﻦ ﻃﺮﻳﻖ‬ ‫ﺍﻟﺘﻠﻔﺎﺯ‪ ..‬ﺍﻟﺘﻠﻔﺎﺯ ﺗﺘﺨﺬﻩ ﻓﻘﻂ ﻟﻺﻋﻼﻥ ﻋﻦ ﺟﺪﻳﺪﻫﺎ ﻻ ﻋﻦ ﻧﻔﺴﻬﺎ‪ ..‬ﻭﻫﻨﺎ ﺍﻟﻔﺮﻕ‪.‬‬ ‫ﻫﻞ ﺗﻌﲏ ﻣﺸﺮﻭﻋ‪‬ﺎ ﻣﺘﻜﺎﻣﻼﹰ؟‬ ‫ﻭﻧﻌﲎ ﻫﻨﺎ ﺃﻥ ﻻ ﺗﺮﻛﺰ ﻋﻠﻰ ﻭﺳﻴﻠﺔ ﻭﺍﺣﺪﺓ ﻷﺟﻞ ﻣﺸﺮﻭﻋﻚ‪ ..‬ﻟﺪﻳﻨﺎ ﺍﻵﻥ ﻋﺪﺓ‬

‫ﻭﺳﺎﺋﻞ ﰲ ﻣﻴﺪﺍﻥ ﺍﻹﻋﻼﻡ‪ ..‬ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﻭﺍﻹﺫﺍﻋﺎﺕ ﻭﺍﻹﻋﻼﻡ ﺍﻻﻟﻜﺘﺮﻭﱐ ﻭﳎﺎﻝ‬ ‫ﺍﻟﻨﺸﺮ‪ ..‬ﺃﻧﺼﺤﻚ ﺃﻥ ﺗﺒﺪﺃ ﺑﺄﺳﻬﻠﻬﺎ ﻭﻫﻮ ﺍﻹﻋﻼﻡ ﺍﻻﻟﻜﺘﺮﻭﱐ ﻭﻣﻦ ﰒ ﺍﺑﺪﺃ ﰲ‬ ‫ﺍﻟﺘﻮﺳﻊ‪ ..‬ﺍﻟﻮﺳﺎﺋﻞ ﻣﻊ ﺑﻌﻀﻬﺎ ﺳﺘﺴﺎﻫﻢ ﺟﺪ‪‬ﺍ ﰲ ﺗﻮﻃﻴﺪ ﺍﻟﻌﻼﻗﺎﺕ ﺑﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪..‬‬

‫ﻫﺬﺍ ﻳﺪﻋﻢ ﺫﺍﻙ‪ ..‬ﻭﺳﺘﺠﺪ ﻧﻔﺴﻚ ﻭﻗﺪ ﺑﺪﺃﺕ ﰲ ﲢﻘﻴﻖ ﻣﺎ ﻳﺴﻤﻰ ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺎﺕ‬ ‫ﺍﻹﻋﻼﻣﻴﺔ ﺍﳌﺼﻐﺮﺓ‪ ..‬ﻭﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻟﻦ ﺃﺧﻮﺽ ﻓﻴﻪ ﻓﻠﺪﻳﻨﺎ ﻟﻪ ﺣﺪﻳﺚ ﻣﻄﻮﻝ ﰲ‬ ‫ﺍﳌﺴﺘﻘﺒﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻟﻜﲏ ﻻ ﺃﻋﺪ ﺑﻪ ﺣﱴ ﻻ ﻳﻌﻠﻖ ﺑﺮﻗﺒﱵ‪.‬‬ ‫—————‬ ‫ﱂ ﻛﺘﺒﺖ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ؟‬

‫ﻛﺘﺒﺘﻪ ﻷﱐ ﺍﻵﻥ ﻣﺼﺎﺏ ﲝﻤﻰ ﺍﻟﻔﺸﻞ ﻭﲪﻰ ﺍﻹﺣﺒﺎﻁ ﻭﺍﳌﻠﻞ ﻣﻦ ﺍﳌﺸﺎﺭﻳﻊ‬

‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ..‬ﻣﺼﺎﺏ ﺑﻌﺪﻡ ﺍﻻﻗﺘﻨﺎﻉ ﲜﺪﻭﺍﻫﺎ ﰲ ﻇﻞ ﺍﻟﺘﺨﺒﻂ ﻭﺍﻟﻼﻣﻨﻬﺠﻴﺔ‬ ‫ﻭﺍﻟﻼﻧﻈﺎﻡ‪ ..‬ﺍﻋﻠﻢ ﺃﻥ ﺃﻫﻞ ﻣﻴﺪﺍﻥ ﺍﻹﺩﺍﺭﺓ ﺳﻴﻘﺘﻠﻮﻧﲏ ﻓﻬﻢ ﺃﺩﺭﻯ ﲟﺎ ﺃﻗﻮﻝ‪ ..‬ﻭﻟﻜﲏ‬ ‫ﻧﻔﺴﺖ ﻣﺎ ﺑﺪﺍﺧﻠﻲ‪.‬‬

‫* * *‬

‫ﺃﻥ ﺗﻘﺮﺃ ﻣﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺷﺮﺍﺀ‬ ‫ﺳﺄﻟﺘﲏ ﺃﺧﱵ ﺍﻟﱵ ﺗﺼﻐﺮﱐ ﺑﺜﻼﺛﺔ ﺃﻋﻮﺍﻡ‪:‬‬ ‫ ﻋﺼﺎﻡ ﺃﻟﺪﻳﻚ ﺷﻲﺀ ﺃﻗﺮﺃﻩ؟‪..‬‬‫‪ -‬ﻭﳌﺎﺫﺍ ﺃﻧﺎ؟‪..‬‬

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‫‪ -‬ﺃﻧﺖ ﻣﻦ ﻳﺸﺘﺮﻱ ﺍﻟﻜﺘﺐ ﻋﺎﺩﺓ ﰲ ﻫﺬﺍ ﺍﳌﱰﻝ ﺍﳉﺎﻫﻞ ﺃﻫﻠﻪ؟‬

‫ ﻣﻦ ﻛﺬﺏ ﻋﻠﻴﻚ ﺗﻠﻚ ﺍﻟﻜﺬﺑﺔ؟‪ ..‬ﺍﺧﺘﻚ ﺍﻟﻜﱪﻯ ﺗﻘﺮﺃ ﳎﻼﺕ “ﺑﺎﻧﻮﺭﺍﻣﺎ”‪.‬‬‫‪ -‬ﻻ ﺃﺣﺪ ﻛﺬﺏ ﻋﻠﻲ‪ ..‬ﻭﺃﻧﺎ ﻻ ﺃﻗﺮﺃ ﺳﺨﺎﻓﺎﺕ ﺑﺎﻧﻮﺭﺍﻣﺎ ﺗﻠﻚ‪ ..‬ﰒ ﺃﻧﻈﺮ؛ ﻣﻜﺘﺒﺘﻚ‬

‫ﺗﺄﺧﺬ ﻣﻨﺬ ﻋﺎﻣﲔ ﺣﺠﻤ‪‬ﺎ ﻏﲑ ﻣﺘﻮﻗﻊ ﲞﻼﻑ ﻣﻜﺘﺒﺔ ﻭﺍﻟﺪﻧﺎ؟‬

‫‪ -‬ﲨﻴﻞ ﺟﺪ‪‬ﺍ‪ ..‬ﺗﺪﺧﻠﲔ ﻣﺒﺎﺷﺮﺓ ﰲ ﺻﻠﺐ ﺍﳌﻮﺿﻮﻉ ﺑﺄﺳﻠﻮﺏ ﻫﺠﻮﻣﻲ ﺃﺣﺴﺪﻙ‬

‫ﻋﻠﻴﻪ‪ ..‬ﻭﻣﺎ ‪‬ﺎ ﻣﻜﺘﺒﺔ ﺍﻟﻮﺍﻟﺪ ﻳﺎ ﻣﺘﺤﺬﻟﻘﺔ؟‬

‫‪ -‬ﻣﺎ ‪‬ﺎ؟‪ ..‬ﻳﺎ ﻋﺪﱘ ﺍﻟﻔﻬﻢ ﻟﻘﺪ ﳕﺖ ﺗﻠﻚ ﺍﳌﻜﺘﺒﺔ ﺧﻼﻝ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﺑﻜﺘﺐ‬

‫ﻓﺮﻧﺴﻴﺔ ﻭﻗﻮﺍﻣﻴﺲ ﺃﻛﻞ ﻣﻨﻬﺎ ﺍﻟﺪﻫﺮ ﻭﺷﺮﺏ‪ ..‬ﻭﻻ ﺗﺰﺍﻝ ﺍﻟﻔﺮﺍﻏﺎﺕ ﺑﻴﻨﻬﺎ ﺗﺪﻝ ﻋﻠﻰ‬

‫ﺃﻧﻪ ﻳﻠﺰﻣﻬﺎ ﺍﻟﻀﻌﻒ ﺣﱴ ﺗﺴﻤﻰ ﻣﻜﺘﺒﺔ‪ ..‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﻜﺘﺐ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺃﺧﺬﻫﺎ‬ ‫ﺃﺧﻮﻙ ﺍﻷﻛﱪ ﻛﻲ ﻳﺒﻴﻌﻬﺎ ﺣﱴ ﻳﺸﺘﺮﻱ ﻟﻪ ﺑﺬﻟ ﹰﺔ ﻭﺣﺬﺍ ًﺀ ﻟﻴﺤﻀﺮ ﻋﺮﺱ ﺻﺪﻳﻘﻪ‪.‬‬ ‫ﻧﻈﺮﺕ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﺣﺪﻳﺜﻬﺎ ﺍﳌﻘﻴﺖ‪ ..‬ﺇ‪‬ﺎ ﺗﻌﺮﻑ ﻣﻘﱵ ﳌﻦ ﻳﺘﻜﻠﻢ ﻋﻦ ﻣﻜﺘﺒﱵ‬

‫ﺍﳊﺪﻳﺜﺔ‪ ..‬ﰒ ﻗﻠﺖ‪:‬‬

‫ ﻃﻴﺐ ﻭﳌﺎﺫﺍ ﺗﻘﺼﺪﻳﻦ ﻣﻜﺘﺒﱵ ﺍﻵﻥ؟‬‫‪ -‬ﺍﻧﺖ ﺗﻘﺮﺃ ﺃﺷﻴﺎﺀ ﳐﺘﻠﻔﺔ‪ ..‬ﻓﻜﺮﻳﺔ‪ ،‬ﻋﻠﻤﻴﺔ‪ ،‬ﺩﻳﻜﻮﺭ‪ ،‬ﻓﻨﻮﻥ‪ ،‬ﺻﺤﺎﻓﺔ‪ ،‬ﻭﺍﻷﻫﻢ‬

‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻟﻘﺼﺺ ﻭﻟﻚ ﻛﺬﻟﻚ ﳏﺎﻭﻻﺕ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻳﻀ‪‬ﺎ‪ ..‬ﻣﺎ ﻳﻬﻤﲏ ﺃﻥ ﻫﺬﺍ ﻛﻠﻪ‬ ‫ﺑﺎﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪ -‬ﺍﻧﺘﻬﻴﻨﺎ‪ ..‬ﻭﳌﺎﺫﺍ ﺗﺴﺄﻟﻴﲏ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳌﻜﺘﺒﺔ ﻣﻔﺘﻮﺣﺔ ﺃﻣﺎﻣﻚ؟‪ ..‬ﻫﻞ‬

‫ﺃﻣﻨﻌﻚ؟‬

‫ ﻣﻔﺘﻮﺣﺔ؟‪ ..‬ﻫﻪ‪ ..‬ﻫﺬﺍ ﻣﺎ ﻳﺒﺪﻭ ﻟﻠﻌﻴﺎﻥ؟‬‫‪ -‬ﻃﻴﺐ‪ ..‬ﻭﻣﺎ ﻫﻮ ﺍﻟﺸﻲﺀ ﺍﳌﺨﻔﻲ ﺇﺫﻥ؟‬

‫ ﺃﻧﺖ ﻻ ﺗﺴﻤﺢ ﻷﺣﺪ ﺑﻘﺮﺍﺀﺓ ﻛﺘﺒﻚ ﺇﻻ ﺑﺈﺫﻧﻚ‪..‬‬‫‪ -‬ﻭﺍﷲ؟‪) ..‬ﺑﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻔﺬﻟﻚ(‪ ..‬ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ؟‬

‫ ﺍﲰﻊ‪ ..‬ﻳﻜﻔﻲ ﻣﻦ ﺍﻟﺘﻔﺬﻟﻚ‪ ..‬ﺇﻧﻚ ﺣﱴ ﺗﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺗﺼﻔﺢ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺸﻜﻞ‬‫ﺍﻟﺬﻱ ﺗﺮﻳﺪﻩ ﲝﻴﺚ ﻳﺒﻘﻰ ﺷﻜﻠﻪ ﺟﺪﻳﺪ‪‬ﺍ ﻭﺑﺮﺍﻗﹰﺎ ﻛﻤﺎ ﺃﺗﻴﺖ ﺑﻪ ﻣﻦ ﺍﳌﻌﺮﺽ ﺃﻭ ﻣﻦ‬ ‫ﺍﳌﻜﺘﺒﺔ ﻭﻛﺄﻧﻪ ﻗﻄﻌﺔ ﺃﺛﺮﻳﺔ‪ ..‬ﺍﻵﻥ ﺃﻧﺖ ﻻ ﲡﺪ ﺃﻳﻦ ﺗﻀﻌﻬﺎ‪ ..‬ﻫﻞ ﺃﻛﺬﺏ ﻟﻮ ﻗﻠﺖ ﺃﻥ‬ ‫‪77‬‬

‫ﺑﻌﻀﻬﺎ ﻣﻨﺪﺱ ﺑﲔ ﺛﻴﺎﺑﻚ ﰲ ﺍﳋﺰﺍﻧﺔ‪.‬‬ ‫“ﺍﻟﻠﻌﻴﻨﺔ” ﻧﺴﻴﺖ ﺃ‪‬ﺎ ﻫﻲ ﻣﻦ ﺗﻮﺿﺐ ﱄ ﺧﺰﺍﻧﱵ‪ ..‬ﻧﻈﺮﺕ ﳍﺎ ﲝﻘﺪ ﻫﺬﻩ‬ ‫ﺍﳌﺮﺓ‪ ..‬ﻓﻜﻼﻣﻬﺎ ﺻﺤﻴﺢ ﺑﺸﺄﻥ ﺳﻴﺎﺳﱵ ﺣﻮﻝ ﺍﻟﻜﺘﺐ‪ ..‬ﻟﻮ ﺗﻌﻠﻢ ﻓﻘﻂ ﺑﻔﻘﺮﻱ ﻭﺑﺎﳉﻬﺪ‬

‫ﺍﻟﺬﻱ ﺃﺑﺬﻟﻪ ﻟﺸﺮﺍﺀ ﻛﺘﺎﺏ ﻭﺍﺣﺪ‪ ..‬ﺫﻟﻚ ﺍﳌﺒﻠﻎ ﺍﺧﺘﻠﺴﻪ ﻣﻦ ﻣﺼﺎﺭﻳﻒ ﻛﺜﲑﺓ‪ ..‬ﻃﺒﻴﺐ‬ ‫ﺍﻷﺳﻨﺎﻥ‪ ..‬ﻣﺼﺎﺭﻳﻒ ﺍﻟﻨﻘﻞ‪ ..‬ﲦﻦ ﺍﻟﺒﻨﻄﻠﻮﻥ ﺍﳉﺪﻳﺪ‪ ..‬ﲦﻦ ﺍﻹﺿﺎﻓﺎﺕ ﺍﳉﺪﻳﺪ ﳉﻬﺎﺯ‬

‫ﺍﻟﻜﻤﺒﻴﻮﺗﺮ‪ ..‬ﲦﻦ ﺍﻟﺴﻴﺪﻳﻬﺎﺕ ﺍﳉﺪﻳﺪﺓ ﻟﻨﺴﺦ ﺍﻟﱪﺍﻣﺞ ﺍﻟﱵ ﺃﺳﺘﻌﻤﻠﻬﺎ ﻋﺎﺩﺓ‪ ..‬ﺇ‪‬ﺎ ﻻ‬

‫ﺗﻌﺎﱐ ﻣﺜﻠﻲ‪ ..‬ﻭﻻ ﺗﻔﻬﻢ ﺃﻥ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻫﻲ ﺃﻧﺎ‪ ..‬ﺃﻭ ﺃﻥ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻣﻌﺸﻮﻗﱵ ﺍﻷﻭﱃ‬ ‫ﻭﺍﻷﺧﲑﺓ‪ ..‬ﺣﱴ ﺃﱐ ﻻ ﺃﺷﺘﺮﻱ ﺇﻻ ﺍﻟﻨﺴﺦ ﺫﺍﺕ ﺍﻟﻄﺒﺎﻋﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺍﻟﺮﺍﺋﻌﺔ‬

‫ﺍﻹﺧﺮﺍﺝ‪ ..‬ﻭﺑﻄﲏ ﺍﳌﺴﻜﻴﻨﺔ ﺳﺘﺸﺘﻜﻴﲏ ﺫﺍﺕ ﻳﻮﻡ ﺑﺴﺒﺐ ﺗﻀﺤﻴﱵ ﺍﳌﺘﻮﺍﺻﻠﺔ ‪‬ﺎ‬

‫ﻣﻘﺎﺑﻞ ﺷﺮﺍﺀ ﻛﺘﺎﺏ ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﺒﻴﺘﺰﺍ ﻭﺍﳍﺎﻣﱪﺟﺮ‪.‬‬ ‫“ﻭﻳﻦ ﺭﺣﺖ”‪.‬‬

‫ﻼ‪ ..‬ﰒ ﻗﻠﺖ ﰲ ﳏﺎﻭﻟﺔ ﺃﺧﲑﺓ‬ ‫ﺍﺧﺮﺟﺘﲏ ﻣﻦ ﺃﻓﻜﺎﺭﻱ‪ ..‬ﻓﺤﻤﻠﻘﺖ ﻓﻴﻬﺎ ﻗﻠﻴ ﹰ‬

‫ﻹﺛﻨﺎﺀﻫﺎ ﻋﻦ ﺭﺃﻳﻬﺎ‪:‬‬

‫ ﻃﻴﺐ‪ ..‬ﳌﺎﺫﺍ ﻻ ﺗﺪﺭﺳﲔ “ﺃﺣﺴﻨﻠﻚ”؟‪ ..‬ﻟﻘﺪ ﻋﻠﻤﺖ ﺍﻟﺒﺎﺭﺣﺔ ﻓﻘﻂ ﺑﺮﺳﻮﺑﻚ‬‫ﰲ ﺃﺣﺪ ﺍﳌﻮﺍﺩ‪.‬‬

‫‪ -‬ﻭﻣﺎ ﺩﺧﻠﻚ ﺃﻧﺖ؟‪ ..‬ﺫﺍﻙ ﺷﺎﻥ ﳜﺼﲏ ﻭﺣﺪﻱ؟‪ ..‬ﳓﻦ ﺍﻟﺒﻨﺎﺕ ﻻ ﻳﻬﻢ ﺇﻥ‬

‫ﺭﺳﺒﻨﺎ‪ ..‬ﺍﳌﻌﻀﻠﺔ ﺍﻟﻜﺒﲑﺓ ﻓﻴﻜﻢ ﺃﻧﺘﻢ ﻳﺎ “ﺫﻛﻮﺭ ﺍﻟﺪﺍﺭ”‪.‬‬

‫‪ -‬ﻣﺎ ﺩﺧﻠﻲ؟‪ ..‬ﺃﻳﺘﻬﺎ ﺍﻟـ… ﺃﻧﺎ ﺃﺧﻮﻙ ﺍﻷﻛﱪ ﻭﻣﻦ ﺣﻘـ…‬

‫‪ -‬ﺃﺧﻮﻙ ﺍﻷﻛﱪ ﺃﺧﻮﻙ ﺍﻷﻛﱪ ﺃﺧﻮﻙ ﺍﻷﻛﱪ‪ ..‬ﺃﺭﺟﻮﻙ‪ ..‬ﻣﺎﺩﺧﻞ ﺃﺧﻮﻙ ﺍﻷﻛﱪ‬

‫ﰲ ﻓﺮﺽ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻭﺍﻣﺮ؟‬

‫‪ -‬ﻟﺴﺖ ﺃﺩﺭﻱ‪ ..‬ﺃﻃﻠﱯ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻏﲑ ﻫﺬﺍ؟‬

‫ ﺑﺎﳌﻨﺎﺳﺒﺔ ﺣﱴ ﺍﻵﻥ ﺃﻧﺎ ﺃﺗﺒﻊ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﻀﺮ ﰲ ﻃﻠﺐ ﻛﺘﺒﻚ‪ ..‬ﻭﺇﻥ ﺃﺻﺮﻳﺖ‬‫ﻻ ﻭﺭﻏﻤ‪‬ﺎ ﻋﻨﻚ‪ ..‬ﺷﺌﺖ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻨﺎﻭﺭﺍﺕ ﻓﺘﺄﻛﺪ ﺑﺄﱐ ﺳﺂﺧﺬ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﺭﻳﺪ ﺣﺎ ﹰ‬ ‫ﺍﻡ ﺃﺑﻴﺖ‪ ..‬ﻫﻞ ﻧﺴﻴﺖ؟‪ ..‬ﻟﺪﻱ ﺳﻠﻄﺔ ﺃﻋﻠﻰ ﻣﻨﻚ ﺗﺴﻤﻰ “ﺍﻟﺴﺖ ﺍﻟﻮﺍﻟﺪﺓ”‪..‬‬ ‫‪78‬‬

‫‪ -‬ﻭﻣﺎﺫﺍ ﺳﺘﻘﻮﻟﲔ ﳍﺎ‪“ ..‬ﺃﻣﻲ‪ ..‬ﺃﺭﺟﻮﻙ ﺃﺳﺘﻮﺭﺩﻱ ﱄ ﺑﻌﺾ ﻛﺘﺐ ﻋﺼﺎﻡ‬

‫ﺑﺎﻟﻌﺎﻓﻴﺔ ﺣﱴ ﺃﻗﺮﺃﻫﺎ؟”‬

‫‪ -‬ﺃﻗﻮﻝ؟‪ ..‬ﻻ ﺃﻧﺎ ﺃﻓﻌﻞ ﺑﺪﻝ ﺃﻥ ﺃﻗﻮﻝ‪ ..‬ﺑﻌﺾ ﺍﻟﺼﺮﺍﺥ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺪﻣﻌﺎﺕ ﻋﻠﻰ‬

‫ﺫﻛﺮ ﺑﻌﺾ ﺣﻘﻮﻕ ﻓﺘﻴﺎﺕ ﺍﻟﺪﺍﺭ ﻣﻦ ﻻ ﳜﺮﺟﻦ ﻭﻻ ﻳﺮﻳﻦ ﻧﻮﺭ ﺍﻟﺸﻤﺲ ﺇﻻ ﺃﻳﺎﻡ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ‪ ..‬ﺇ‪‬ﺎ ﻛﻠﻤﺎﺕ ﺗﺪﺧﻞ ﻗﻠﺐ ﺍﻷﻡ ﻣﺒﺎﺷﺮﺓ‪ ..‬ﺃﱂ ﲤﺮ ﻫﻲ ﺑﺎﻟﻈﺮﻑ ﺫﺍﺗﻪ‬

‫ﻗﺒﻠﻨﺎ؟‬

‫ﺃﻳﺘﻬﺎ ﺍﻟـ‪ ..‬ﻣﺎ ﻛﻞ ﻫﺬﺍ ﺍﻹﺣﺘﻼﻝ؟‪ ..‬ﻻ ﺃﺟﺪ ﻣﺎ ﺃﻗﻮﻟﻪ ﳍﺎ ﻷﱐ “ﻃﻮﻟﺖ ﺃﻭ‬ ‫ﻗﺼﺮﺕ” ﺳﺄﻗﻊ ﺑﲔ ﻳﺪﻳﻬﺎ ﻳﻮﻣ‪‬ﺎ ﻣﺎ‪ ..‬ﻧﺎﻫﻴﻚ ﺃﻳﻀ‪‬ﺎ ﻋﻦ ﺍﳋﺪﻣﺎﺕ ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ ﱄ ﻣﻦ‬

‫ﺣﲔ ﻵﺧﺮ‪ ..‬ﺧﺪﻣﺎﺕ ﻣﻦ ﻧﻮﻉ “ﻣﺴﺢ ﺍﳊﺬﺍﺀ ‪ -‬ﻛﻲ ﺍﻟﻘﻤﺼﺎﻥ ﻭﺍﻟﺒﻨﺎﻃﻴﻞ ‪ -‬ﻃﺒﺨﺔ‬

‫ﺃﺣﺒﻬﺎ…ﺃﱁ ﺃﱁ ﺃﱁ”‬ ‫……………‬

‫ﻃﻮﺍﻝ ﻧﺼﻒ ﺳﺎﻋﺔ ﺟﻠﺴﺖ ﺃﺭﺍﻗﺒﻬﺎ ﻋﻦ ﻛﺜﺐ ﻛﻴﻒ ﺗﺴﺘﻤﻌﻞ ﻛﺘﺎﰊ ﻭﻛﻴﻒ ﲡﻠﺲ‬

‫ﻋﻠﻰ ﺍﻷﺭﻳﻜﺔ ﻭﻛﻴﻒ ﺗﻘﻠﺐ ﺍﻟﺼﻔﺤﺎﺕ‪“ ..‬ﺃﺷﺨﻂ” ﻓﻴﻬﺎ ﺣﲔ ﺗﻄﻮﻱ ﺇﺣﺪﻯ‬ ‫ﺍﻟﺼﻔﺤﺎﺕ ﺑﻄﺮﻳﻘﺔ ﺧﺎﻃﺌﺔ‪ ..‬ﻭ”ﺃﺗﻮﺳﻞ” ﺃﺣﻴﺎﻧﺎ ﻛﻲ ﻻ ﺗﻀﻊ ﲜﺎﻧﺒﻬﺎ ﻓﻨﺠﺎﻥ‬ ‫ﺍﻟﻘﻬﻮﺓ‪..‬‬

‫ﻼ ﰲ ﻣﻮﺿﻮﻉ ﻃﺎﻝ ﺍﻷﻣﺪ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﱄ‪ ..‬ﻓﺘﺤﺖ ﺍﳉﻬﺎﺯ‪..‬‬ ‫ﰒ ﻓﻜﺮﺕ ﻃﻮﻳ ﹰ‬ ‫ﻛﺘﺒﺖ ﺍﺳﻢ ﺃﺣﺪ ﺍﳌﻨﺘﺪﻳﺎﺕ ﺍﻟﱵ ﺃﺗﺼﻔﺤﻬﺎ ﻣﻦ ﺣﲔ ﻵﺧﺮ‪ ..‬ﻗﻤﺖ ﺑﺎﻟﺘﺴﺠﻴﻞ ﻓﺎﲢﹰﺎ‬

‫ﻋﲔ ﻭﻣﻐﻤﻀ‪‬ﺎ ﺍﻷﺧﺮﻯ‪ ..‬ﺍﲡﻬﺖ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﻗﺴﻢ ﺍﻟﻜﺘﺐ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ..‬ﺇ‪‬ﺎ‬ ‫ﻛﺘﺐ ﻗﻴﻤﺔ ﺟﺪ‪‬ﺍ ﻭﻧﺎﺩﺭﺓ ﺇﻥ ﺑﻘﻴﺖ ﻃﻮﺍﻝ ﻋﻤﺮﻱ ﻓﻠﻦ ﺃﺳﺘﻄﻴﻊ ﺷﺮﺍﺀ ﲬﺴﺔ ﻣﻨﻬﺎ‪.‬‬

‫ﺑﻘﻴﺖ ﺃﺗﻨﺎﺯﻉ ﻣﻊ ﻧﻔﺴﻲ ﻋﺒﺎﺭﺍﺕ “ﺣﻘﻮﻕ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ” ﻭ”ﺃﱐ ﻻ ﺃﺭﺿﺎﻩ‬

‫ﻟﻨﻔﺴﻲ”‪ ..‬ﻭﱂ ﻳﻄﻞ ﺍﻻﻣﺮ ﺣﱴ ﺩﺧﻠﺖ ﺃﺧﱴ ﻟﺘﻐﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺗﻘﺮﺃ‪..‬‬ ‫ﻓﺠﻌﻠﺘﲏ ﺃﺣﺴﻢ ﺍﻷﻣﺮ‪.‬‬

‫ﻫﺬﺍ ﺍﳌﻨﺘﺪﻯ ﻳﺸﺘﺮﻁ ﻋﻠﻴﻚ ﻟﺘﺤﻤﻴﻞ ﺍﻟﻜﺘﺐ ﺃﻥ ﺗﻀﻊ ﻋﺸﺮ ﻣﺸﺎﺭﻛﺎﺕ‪ ..‬ﻓﺸﻤﺮﺕ‬ ‫‪79‬‬

‫ﻋﻠﻰ ﺳﺎﻋﺪﻱ ﻭﺑﺪﺃﺕ ﰲ ﺗﺪﻭﻳﻦ ﺍﳌﺸﺎﺭﻛﺎﺕ‪ ..‬ﻣﺸﺎﺭﻛﺎﺕ ﻣﻦ ﻧﻮﻉ “ﻣﺸﻜﻮﻭﻭﻭﺭ”‬

‫“ﻳﺴﻠﻤﻮﻭﻭﻭﻭﻭﻭﻭ” “ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ” “ﺍﷲ ﳜﻠﻴﻚ” “ﺷﻜﺮ‪‬ﺍ ﻟﻚ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻛﻨﺖ‬ ‫ﺃﲝﺚ ﻋﻨﻪ ﻣﻨﺬ ﻣﺪﺓ”‪ ..‬ﻭﻫﻠﻢ ﺟﺮ‪‬ﺍ‪ ..‬ﺗﺮﻳﺪﻭﻥ ﻋﺸﺮ ﻣﺸﺎﺭﻛﺎﺕ‪ ..‬ﺧﺬﻭﻫﺎ‪ ..‬ﻫﺎﻫﻲ‬

‫ﻋﺸﺮ ﻣﺸﺎﺭﻛﺎﺕ ﺑﺪﻭﻥ ﻓﺎﺋﺪﺓ‪ ..‬ﻋﺸﺮ ﻣﺸﺎﺭﻛﺎﺕ ﻣﲏ ﺃﻧﺎ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻖ ﺣﱴ ﰲ‬

‫ﻣﺪﻭﻧﺎﺕ ﺃﺻﺪﻗﺎﺀﻩ ﻓﻘﻂ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﻣﺮﺩﺩ‪‬ﺍ ﻭﺑﺪﻭﻥ ﻓﺎﺋﺪﺓ‪ ..‬ﻋﺸﺮ ﻣﺸﺎﺭﻛﺎﺕ‬

‫ﻋﺪﳝﺔ ﺍﳉﺪﻭﻯ ﺳﻮﻯ ﰲ ﺯﻳﺎﺩﺓ ﺗﻘﻴﻴﻢ ﺍﳌﻨﺘﺪﻯ ﰲ ﳏﺮﻛﺎﺕ ﺍﻟﺒﺤﺚ ﻭﰲ ﺍﻟﺒﻴﺞ ﺭﺍﻧﻚ‬

‫ﻭﰲ ﺗﺮﺗﻴﺐ ﺃﻟﻴﻜﺴﺎ‪.‬‬

‫ﺃ‪‬ﻴﺖ ﺍﳌﺸﺎﺭﻛﺎﺕ ﺍﻟﻌﺸﺮ‪ ..‬ﺍﳊﻤﺪ ﷲ‪ ..‬ﻛﻢ ﻛﺎﻥ ﺻﻌﺒ‪‬ﺎ ﻋﻠﻲ ﺧﺮﻕ ﺃﺣﺪ ﻗﻨﺎﻋﺎﰐ‬

‫ﻭﻣﺒﺎﺩﺋﻲ‪ ..‬ﻭﺻﻌﺐ ﻋﻠﻲ ﻛﺬﻟﻚ ﺇﻏﻔﺎﻝ ﻭﺗﺮﻙ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﻐﻨﻴﺔ ﺍﻟﱵ ﻟﻦ ﺃﺣﻠﻢ‬

‫ﺑﻮﺻﻮﳍﺎ ﺇﱃ ﻣﺪﻳﻨﱵ ﺃﻭ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﺣﱴ‪ ..‬ﺳﺘﺒﻘﻰ ﲢﻮﻡ ﰲ ﺍﳌﺸﺮﻕ ﺍﻟﺬﻱ ﻟﻦ‬ ‫ﺃﺳﺎﻓﺮ ﻟﻪ ﺃﺑﺪ‪‬ﺍ ﻟﻮ ﺃﻛﻤﻠﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﺍﳌﺎﺩﻳﺔ ﺍﳍﺰﻳﻠﺔ‪.‬‬

‫ﺩﺧﻠﺖ ﺑﻨﻮﻉ ﻣﻦ ﺍﳋﺠﻞ ﻣﻦ ﻧﻔﺴﻲ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ ﺫﻟﻚ ﺍﻟﻘﺴﻢ‪ ..‬ﺃﻣﺮ ﻋﻠﻰ‬

‫ﻋﻨﺎﻭﻳﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻌﺮﻭﺿﺔ‪ ..‬ﲨﻴﻞ ﺟﺪ‪‬ﺍ‪ ..‬ﺃﲪﻞ ﻭﺍﺣﺪ‪‬ﺍ‪ ..‬ﰒ ﺁﺧﺮ ﰒ ﺁﺧﺮ‪..‬‬ ‫ﻭﺍﻧﺘﻬﻴﺖ ﺑﺎﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ..‬ﻳﺎﱄ ﻣﻦ ﻭﺿﻴﻊ‪ ..‬ﺗﺘﻨﺤﻨﺢ ﺃﺧﱴ ﻣﻦ ﺧﻠﻔﻲ ﺗﺴﺄﻟﲏ‬

‫ﻋﻦ ﺍﻟﺼﻮﺕ ﺍﻟﺬﻱ ﺃﺻﺪﺭﺕ ﺍﻵﻥ ﻣﻦ ﻓﻤﻲ ﻛﻨﻮﻉ ﻣﻦ ﺍﳊﺴﺮﺓ‪ ..‬ﻧﻈﺮﺕ ﺇﻟﻴﻬﺎ ﻭﺗﺄﻣﻠﺖ‬ ‫ﺑﲔ ﻳﺪﻳﻬﺎ ﺭﻭﺍﻳﺔ “ﺃﻥ ﺗﻜﻮﻥ ﻋﺒﺎﺱ ﺍﻟﻌﺒﺪ” ﺍﻟﱵ ﱂ ﺃﻛﻦ ﻷﺣﺼﻞ ﻋﻠﻴﻬﺎ ﻟﻮ ﱂ‬ ‫ﻳﺮﺳﻠﻬﺎ ﺇﱄ ﻣﺆﻟﻔﻬﺎ ﺃﲪﺪ ﺍﻟﻌﺎﻳﺪﻱ ﺑﻨﻔﺴﻪ‪ ..‬ﰒ ﻗﻠﺖ ﰲ ﻧﻔﺴﻲ “ﻗﺎﻝ ﻭﺿﻴﻊ ﻗﺎﻝ”‪.‬‬ ‫ﻭﺑﺪﺃﺕ ﰲ ﺭﺣﻠﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺘﺤﻤﻴﻞ ﺍﳌﻤﺘﻊ‪.‬‬

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‫ﻳﻘﺎل ﻋﻨﻪ ﻓﻦ‬

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‫ﻓﻨﺎﻧﲔ!!‬ ‫ﻛﺎﻥ ﻳﻮﻣﺎ ﻣﻠﻴﺌﺎ ﺑﺎﻻﺳﺘﻔﺴﺎﺭﺍﺕ ﺣﻮﻝ ﻛﻴﻨﻮﻧﺔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺴﻤﻰ »ﻣﺪﺭﺳﺔ‬ ‫ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ« ﺑﺒﺎﺗﻨﺔ ﻫﻨﺎ ﺑﺎﳉﺰﺍﺋﺮ‪ ..‬ﻭﺍﻟﻮﺍﺿﺢ ﻣﻦ ﻣﻌﺎﳌﻪ ﺃﻧﻪ ﻋﺎﱂ ﻟﻠﻔﻦ‬

‫ﻭﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻄﻮﺭ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﻟﻦ ﺗﺒﻠﻐﻪ ﺃﻱ ﻣﻨﻈﻮﻣﺔ ﺃﺧﺮﻯ ﰲ ﺍﻟﺒﻼﺩ‪.‬‬

‫ﻭﺍﻟﻮﺍﺿﺢ ﺃﻳﻀﺎ ﺍﻧﻪ ﻋﺎﱂ ﳜﺪﻉ ﻛﻞ ﻣﻦ ﻳﺘﺼﻮﺭ ﺫﻟﻚ‪ ..‬ﺑﺪﺀًﺍ ﻣﻦ ﺍﻟﺒﻨﺎﻳﺔ ﺍﻟﱵ‬

‫ﲢﻤﻠﻪ ﺇﱃ ﺃﺳﺴﻪ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻠﻴﻬﺎ‪ ..‬ﻛﺎﻥ ﻳﻮﻣﺎ ﺍﺣﺘﺸﺪﺕ ﻓﻴﻪ ﺍﳊﺸﻮﺩ ﻟﺘﻨﻈﺮ ﰲ‬

‫ﺃﻋﻤﺎﻝ ﺍﻟﺘﺨﺮﺝ ﺍﳋﺎﺻﺔ ﺑﻄﻠﺒﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﲜﻤﻴﻊ ﲣﺼﺼﺎ‪‬ﻢ‪.‬‬

‫ﻛﺎﻥ ﺍﻟﺘﻮﺗﺮ ﻗﺪ ﻟﻌﺐ ﺑﺄﻋﺼﺎﺏ ﺍﻟﻄﻠﺒﺔ ﺍﳌﻘﺒﻠﲔ ﻋﻠﻰ ﺍﻟﺘﺨﺮﺝ‪ ..‬ﻭﻗﺪ ﺳﻄﺮﺕ ﰲ‬

‫ﻋﺪﺓ ﻗﺎﻋﺎﺕ ﻃﺎﻭﻻﺕ ﻭﻛﺮﺍﺳﻲ ﺷﱴ ﻭﳍﺎﺙ ﻣﻦ ﻗﺒﻞ ﺍﳉﻤﻴﻊ ﻣﻦ ﺩﻭﻥ ﺃﻱ ﺳﺒﺐ‪..‬‬ ‫ﺇﻥ ﺃﻣﻜﻨﻚ ﺣﻀﻮﺭ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻭﺃﺻﺤﺎ‪‬ﺎ ﻳﻌﺮﺿﻮ‪‬ﺎ ﺃﻣﺎﻡ ﺍﻟﻠﺠﻨﺔ ﺍﳌﺴﻤﺎﺓ‬ ‫ﳉﻨﺔ ﺍﻟﺘﺤﻜﻴﻢ‪.‬‬

‫ﺳﺘﺠﺪ ﺍﻟﺘﻮﺗﺮ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﻳﺼﺤﺐ ﺍﻟﻄﺎﻟﺐ ﺃﺛﻨﺎﺀ ﺍﻟﻌﺮﺽ ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ‬

‫ﻃﺒﻌﺎ ﻟﺪﻯ ﺍﻟﻜﻞ‪ ..‬ﻭﻫﻮ ﺭﺍﺟﻊ ﺇﱃ ﻫﻴﺒﺔ ﺍﳌﻮﻗﻒ ﻭﺃﻥ ﻋﺎﻣ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ -‬ﺍﻷﺻﺢ ﺳﺒﻌﺔ‬ ‫ﺃﺷﻬﺮ ‪ -‬ﻻ ﻳﻜﻔﻲ ﻷﻥ ﻳﻘﺪﻡ ﻣﺸﺮﻭﻋﺎ ﻟﻠﺘﺨﺮﺝ ﰲ ﳎﺎﻝ ﻟﻠﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﺑﻜﻞ‬ ‫ﺟﻮﺍﻧﺒﻪ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ‪.‬‬

‫ﻭﺃﻳﻀﺎ ﺇﱃ ﺟﻬﻞ ﺍﻹﺩﺍﺭﺓ ﺑﺘﻌﻠﻴﻢ ﺍﻟﻄﺎﻟﺐ ﻛﻴﻔﻴﺔ ﺇﻟﻘﺎﺀ ﺍﻟﺒﺤﻮﺙ ﻭﺍﳌﺸﺎﺭﻳﻊ ﺃﻣﺎﻡ‬

‫ﺍﳌﻸ‪ ..‬ﻛﻴﻒ ﻻ ﻭﻫﻮ ﺳﻴﺼﲑ ﻓﻨﺎﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻳﻌﺮﺽ ﺃﻋﺎﻣﻠﻪ ﰲ ﺷﱴ ﺑﻘﺎﻉ ﺍﻟﻌﺎﱂ‬ ‫ﺇﻥ ﺍﺳﺘﻄﺎﻉ‪ ..‬ﻭﻻ ﻳﻌﺮﻑ ﻃﺮﻳﻘﺔ ﳏﺪﺩﺓ ﻟﻠﺤﺪﻳﺚ ﻣﻊ ﺧﻠﻖ ﺍﷲ ﺣﻮﻝ ﺃﻋﻤﺎﻟﻪ‬ ‫ﺍﳋﺎﺻﺔ‪.‬‬

‫ﻭﻫﺬﺍ ﺃﻣﺮ ﺷﺎﺋﻊ ﻟﺪﻳﻨﺎ ﻫﻨﺎ‪ ..‬ﻓﻠﺪﻳﻨﺎ ﻣﻦ ﺍﻟﻔﻨﺎﻧﲔ ﺍﳌﻌﺮﻭﻓﲔ ﻣﻦ ﻳﻔﺮ ﲜﻠﺪﻩ ﻣﻦ‬

‫ﺍﳌﻌﺎﺭﺽ ﺍﻟﱵ ﻳﻌﺮﺽ ﻓﻴﻬﺎ ﺃﻋﻤﺎﻟﻪ؛ ﺧﺸﻴﺔ ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﺍﳌﺘﺴﺎﺋﻠﲔ ﻋﻦ ﺗﻠﻚ‬

‫ﺍﻷﻋﻤﺎﻝ‪ ..‬ﻻ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳚﻴﺪ ﻭﻻ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻳﺪﺭﻙ ﻋﻨﻬﺎ ﺣﺮﻭﻓﻬﺎ‪ ..‬ﻭﺑﻌﺾ‬ ‫ﺍﻹﳒﻠﻴﺰﻳﺔ ﺍﻟﱵ ﻳﻀﺎﺣﻚ ‪‬ﺎ ﺃﺻﺤﺎﺑﻪ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﺬﻱ ﻫﻮ ﻏﲑ ﻣﻔﻬﻮﻡ‪ ..‬ﻓﻬﻮ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻳﻄﺮﺣﻬﺎ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻜﺮﺍﻡ ﻋﻠﻰ‬

‫ﺍﻟﻄﺎﻟﺐ‪..‬‬

‫ﻟﻦ ﺃﲢﺪﺙ ﻋﻦ ﻧﻮﻋﻴﺔ ﺍﻷﺳﺌﻠﺔ ﻃﺒﻌﺎ ﻓﻬﻲ ﻛﺎﺭﺛﺔ ﻭﻟﻜﲏ ﺳﺄﺣﺪﺛﻚ ﻋﻦ‬ ‫‪85‬‬

‫ﻃﺮﻳﻘﺔ ﺇﻟﻘﺎﺀ ﺍﻷﺳﺌﻠﺔ ‪..‬‬

‫ﻗﺎﻝ ﺍﺣﺪﻫﻢ ‪ :‬ﺍﻧﻚ ﺗﺼﻄﺎﺩ ﺍﻟﺘﻬﻢ ﻣﻦ ﺃﺧﻄﺎﺀ ﺍﻷﺳﺎﺗﺬﺓ ﻟﺘﻘﻴﻢ ﻣﺸﻜﻠﺔ ﳍﺎ‬

‫ﺃﻭﻝ ﻭﻟﻴﺲ ﳍﺎ ﺁﺧﺮ‪.‬‬

‫ﻗﻠﺖ ‪ :‬ﻻ‪ ..‬ﻭﻛﻤﺎ ﻗﻠﻨﺎ ﻭﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ؛ ﺍﻟﻔﻦ ﺷﻲﺀ ﺭﺍﻕ ؛ ﺷﻲﺀ ﻳﻜﻮﻥ ﻓﻴﻪ‬

‫ﺍﳊﺴﻦ ﻭﻻ ﻣﻜﺎﻥ ﻟﻠﺴﻴﺊ‪ ..‬ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻻﻧﺒﺴﺎﻁ ﻻ ﺍﻟﺘﻜﺸﲑ ﻭﺍﻟﻌﺒﻮﺱ‪..‬‬

‫ﺍﻟﻔﻦ ﺳﻴﺨﺎﻃﺐ ﺑﻪ ﺍﻟﺼﻐﲑ ﻗﺒﻞ ﺍﻟﻜﺒﲑ ﻭﺳﻴﺒﲏ ﻭﻻ ﻳﻬﺪﻡ‪.‬‬ ‫ﻓﺎﻧﻈﺮ ﻣﻌﻲ ﻳﺎ ﻋﺰﻳﺰﻱ ﺇﱃ ﻣﺎ ﺗﺮﺍﻩ ﻫﻨﺎ!؟ ‪..‬‬

‫ﻛﺒﺎﺭ ﺍﻟﻔﻨﺎﻧﲔ‪ ..‬ﺃﺻﺤﺎﺏ ﺍﻟﺬﻭﻕ ﺍﻟﻌﺎﱄ ﻭﺍﻟﻔﻦ ﺍﻟﺮﺍﻗﻲ‪ ..‬ﻻ ﳚﻴﺪﻭﻥ ﺇﻟﻘﺎﺀ‬

‫ﺳﺆﺍﻝ؟ ﻻ ﺃﻗﻮﻝ ﻛﻠﻬﻢ ﻃﺒﻌﺎ ﺣﱴ ﻻ ﺃﻛﻮﻥ ﺟﺎﺋﺮ ﹰﺍ ﰲ ﺣﻜﻤﻲ ﻋﻠﻴﻬﻢ؛ ﺇﳕﺎ ﺃﻧﺎ ﺍﻧﻈﺮ‬ ‫ﺇﱃ ﺍﻷﻣﺮ ﺑﻌﲔ ﺍﳌﺼﺤﺢ ﺍﻟﺬﻱ ﻳﺘﺮﻗﺐ ﺃﺣﻮﺍﻝ ﺍﻟﻔﻦ ﻭ ﻣﺴﺘﻮﺍﻩ‪.‬‬

‫ﻻ ﺍﻟﻠﻔﻆ ﳜﺮﺝ ﻣﻨﻐﻮﻣ‪‬ﺎ ﻣﻦ ﺑﲔ ﺍﻟﺸﻔﺎﻩ‪ ..‬ﻭﻻ ﺍﻟﺴﺆﺍﻝ ﰲ ﳏﻠﻪ‪.‬‬

‫ﻓﻨﺎﻥ ﻋﺮﻳﻖ ﲣﺮﺝ ﻣﻦ ﻣﻌﻬﺪ ﻟﻠﻔﻨﻮﻥ ﰲ ﺑﻼﺩ ﺃﺟﻨﺒﻴﺔ ﻏﺮﺑﻴﺔ ﻻ ﻳﻌﺮﻑ ﻛﻴﻒ‬

‫ﳜﺎﻃﺐ ﻃﺎﻟﺒﺎ ﺑﺪﻭﺭﻩ ﻻ ﻳﻜﺎﺩ ﻳﻔﻘﻪ ﰲ ﺍﳊﺪﻳﺚ ﺷﻴﺌ ﹰﺎ‪ ..‬ﻓﻨﺎﻥ ﻣﻌﺮﻭﻑ ﻻ ﳚﻴﺪ ﻓﻦ‬ ‫ﺍﳊﺪﻳﺚ ﻣﻊ ﻏﲑﻩ‪.‬‬

‫ﺍﻓﺎﺑﺎﷲ ﻋﻠﻴﻚ‪ ..‬ﻣﻦ ﻗﺎﻝ ﻋﻨﻪ ﻓﻨﺎﻧﺎ؟ !!‪..‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﻧﻼﺣﻈﻪ ﳓﻦ ﻛﻄﻠﺒﺔ‪ ..‬ﻭﻛﺄﻧﻨﺎ ﰲ ﺳﺠﻦ ﻣﻦ ﺳﺠﻮﻥ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻮﺳﻄﻰ‬

‫ﻼ‪ ..‬ﺣﱴ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺭﺩ ﻓﻴﻪ ﻣﺎ‬ ‫ﺣﻴﺚ ﺍﻟﺘﻌﺬﻳﺐ ﺍﻟﺬﻱ ﱂ ﺗﺮ ﻟﻪ ﺍﻷﺭﺽ ﻣﺜﻴ ﹰ‬ ‫ﳛﺚ ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﻃﻴﺐ ﺍﻟﻜﻠﻢ ﻭﺣﻠﻮﻩ ﻟﺪﻯ ﳐﺎﻃﺒﺔ ﺻﺤﺒﻪ ﻭﻏﲑﻫﻢ‪.‬‬

‫ﻟﻮ ﻛﺎﻥ ﺍﻟﻐﺮﺏ ﺃﻧﻔﺴﻬﻢ ﺑﻴﻨﻨﺎ ﻻﻧﻔﺠﺮﻭﺍ ﻏﻴﻈﺎ ﻭﻛﻤﺪﺍ ﳑﺎ ﺳﲑﻭﻥ‪ ..‬ﺃﻧﺘﻢ ﻳﺎ‬

‫ﺃﺳﺎﺗﺬﰐ – ﺇﻻ ﻗﻠﺔ ﻣﻨﻜﻢ – ﺗﺮﺳﺨﻮﻥ ﻓﻴﻨﺎ ﺷﻴﺌﺎ ﺍﲰﻪ »ﺗﺒﺎ ﻟﻜﻢ« ؟؟؟‬

‫ﻫﻨﺎﻙ ﻣﻦ ﳜﺎﻃﺐ ﻃﺎﻟﺐ ﺍﻟﺘﺨﺮﺝ ﺑﻠﻬﺠﺔ ﺃﻥ ﺍﻟﻄﺎﻟﺐ ﻻ ﻳﻌﺮﻑ ﺷﻴﺌ ﹰﺎ ﻋﻦ ﺃﻣﺮ‬

‫ﻣﺸﺮﻭﻉ ﲣﺮﺟﻪ‪ ..‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻄﺮﺡ ﺃﺳﺌﻠﺔ ﻳﺸﻴﺐ ﳍﺎ ﺍﻟﻮﻟﺪﺍﻥ ﻣﻦ ﺗﻔﺎﻫﺘﻬﺎ‬

‫ﻭﺍﺳﺘﻔﺰﺍﺯﻫﺎ‪ ..‬ﻭﺑﻌﺪﻫﺎ ﲣﻠﻮ ﺍﻟﻘﺎﻋﺔ ﺇﻻ ﻣﻦ ﳉﻨﺔ ﺍﻟﺘﺤﻜﻴﻢ ‪ ..‬ﻟﻴﻘﺮﺭﻭﺍ ﻣﺼﲑ‬

‫ﺍﻟﻄﺎﻟﺐ »ﺍﻟﻔﻨﺎﻥ«!!‬

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‫ﻭﳓﻦ ﻫﻨﺎ ﻻ ﻧﻄﺮﺡ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻓﻘﻂ ﻟﻨﻠﻄﻢ ﺍﳋﺪﻭﺩ‪ ..‬ﻭﻧﻌﻴﺶ‬

‫ﳊﻈﺎﺕ ﻣﻦ ﺍﳊﺴﺮﺓ ﻭ ﺍﻟﻨﻜﺪ‪.‬‬

‫ﻭﺇﳕﺎ ﻟﻨﻘﺮ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﻦ ﻳﻀﻴﻊ ﻣﻦ ﺑﲔ ﺃﺩﻳﻨﺎ ﺑﺄﻳﺪﻳﻨﺎ‪ ..‬ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﻟﺪﻳﻨﺎ‬

‫ﻓﻦ ﻣﻦ ﺍﻷﺻﻞ‪.‬‬

‫ﻭﺣﱴ ﺃﳋﺺ ﺍﻟﻔﻜﺮﺓ‪ ..‬ﺍﻟﻔﻨﺎﻥ ﳎﱪ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻦ‪ ..‬ﻭﻫﺬﺍ‬

‫ﳔﺎﻃﺐ ﺑﻪ ﺍﻷﺳﺘﺎﺫ ﻗﺒﻞ ﺍﻟﻄﺎﻟﺐ‪ ..‬ﻭﳓﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺃﻥ ﻳﻔﻬﻢ ﺍﻟﻔﻦ ﲜﻤﻴﻊ‬

‫ﺟﻮﺍﻧﺒﻪ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭ‪ ..‬ﻭ‪ ..‬ﻭﰲ ﺍﻷﺧﲑ ﻳﺄﰐ ﺍﳉﺎﻧﺐ ﺍﻟﺘﻄﺒﻴﻘﻲ‪ ..‬ﻓﻠﻐﺔ‬ ‫ﺍﳊﻮﺍﺭ ﻣﻌﺪﻭﻣﺔ ﻋﻨﺪﻧﺎ ﺃﻭ ﺑﺎﻷﺻﺢ ﻟﻐﺔ ﺍﳊﺪﻳﺚ ﻣﻊ ﻏﲑﻧﺎ‪ ..‬ﻟﻐﺔ ﺳﻬﻠﺔ ﻃﻴﺒﺔ ﻛﻠﻬﺎ‬

‫ﳏﺎﻭﻻﺕ ﻻﺳﺘﻴﻌﺎﺏ ﺍﻟﻐﲑ‪.‬‬

‫ﻟﻐﺔ ﻳﻠﲔ ﳍﺎ ﺍﻟﻄﺎﻟﺐ ﺍﳌﺴﺘﻤﻊ ﻭﻳﺴﺘﻨﻔﺮ ﻣﻌﻬﺎ ﻗﻮﺍﻩ ﺍﻹﺑﺪﺍﻋﻴﺔ‪ ..‬ﻟﻐﺔ ﲡﺬﺏ‬

‫ﺍﳉﻤﻊ ﺣﻮﳍﺎ ﻻ ﺗﻘﻠﺒﻬﻢ ﻋﻨﻬﺎ ﺇﱃ ﻏﲑ ﺭﺟﻌﺔ‪.‬‬

‫ﻭﺇﻥ ﺍﻧﻌﺪﻣﺖ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻓﻠﻨﻘﻞ ‪ -‬ﻭﻗﺪ ﻗﻠﻨﺎ ‪ -‬ﻋﻠﻰ ﺍﻟﻔﻦ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺴﻼﻡ‪..‬‬

‫ﻓﻘﺪ ﺍﺳﺘﻮﺭﺩﻧﺎ ﺍﻟﻔﻦ ﻣﻦ ﺍﻟﻐﺮﺏ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻵﻟﺔ ﺍﻟﻄﺎﺑﻌﺔ ‪ -‬ﻭﻧﻘﺼﺪ ﻫﻨﺎ ﺍﻟﻔﻦ‬ ‫ﺍﻟﻐﺮﰊ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ‪ -‬ﻭﻓﻬﻤﻨﺎ ﻓﻠﺴﻔﺎﺗﻪ ﺍﳌﺮﻳﻀﺔ ﻓﻬﻤﺎ‬ ‫ﺧﺎﻃﺌﹰﺎ‪ ..‬ﻭﺷﺮﻋﻨﺎ ﻧﻘﺪﻡ ﻓﻨ ﹰﺎ ﺑﻌﻘﻠﻴﺔ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺨﻠﻒ‪.‬‬

‫ﻓﺎﻟﻐﺮﺏ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﻔﻦ ﻗﺪ ﺑﻠﻎ ﺩﺭﺟﺔ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺘﺼﻮﺭﻫﺎ ﺍﻟﻜﺜﲑ‬

‫ﻣﻨﺎ‪ ..‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﻟﻌﻠﻞ ﺍﻟﱵ ﺗﺘﺨﻠﻠﻪ ﻣﻦ ﻓﻜﺮ ﻻ ﺃﺳﺎﺱ ﻟﻪ ﻭ ﻫﻲ ﺃﻣﻮﺭ ﻣﺮﺗﺒﻄﺔ‬ ‫ﺑﺎﻟﺪﻳﻦ ﺃﻭﻻ ﻭ ﺑﻔﻬﻢ ﺍﳊﻴﺎﺓ ﺁﺧﺮ ﹰﺍ‪ ..‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﻫﻮ ﺍﻟﺮﻗﻢ ﻭﺍﺣﺪ ﰲ‬ ‫ﻋﺎﳌﻬﻢ‪ .‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ ﻓﻌﻼ؟ ﻟﻪ ﻣﻜﺎﻧﺘﻪ ﻭﺭﻗﻴﻪ ﻭﺣﱴ ﻻ ﳔﻮﺽ ﰲ ﺗﻔﺎﺻﻴﻞ‬ ‫ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﳛﻀﻰ ﺑﻪ ﺍﻟﻔﻦ ﰲ ﺍﻟﻐﺮﺏ‪.‬‬

‫ﳓﻦ ﻻ ﻧﻌﻄﻲ ﺍﻟﺼﻮﺭﺓ ﺍﳊﺴﻨﺔ ﻟﻠﻔﻦ‪ ..‬ﻓﻜﻠﻨﺎ ﻣﺸﻮﻫﻮﻥ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻻ ﻧﻜﺎﺩ‬

‫ﻧﻘﻴﻢ ﻭﺯﻧﺎ ﻟﻠﻘﻴﻢ ﻭﺍﻷﺧﻼﻕ ﰲ ﺣﻴﺎﺗﻨﺎ ﺣﱴ ﻧﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻔﻦ‪ ..‬ﺍﻟﺒﻨﺎﺀ ﺍﻟﺼﺤﻴﺢ‬ ‫ﰲ ﻓﻬﻢ ﺍﻟﻔﻦ ﻏﲑ ﻣﻮﺟﻮﺩ‪ ..‬ﻭ ﻫﻮ ﻣﺎ ﺁﻝ ﺇﻟﻴﻪ ﺣﺎﻟﻨﺎ ﺍﻟﻴﻮﻡ‪ ..‬ﻓﻼ ﺍﻟﻄﺎﻟﺐ ﻣﺴﺘﻮﻋﺐ‬

‫ﳌﺎ ﻳﻘﺪﻣﻪ ﺃﻭ ﺣﱴ ﳌﺎﺫﺍ؟‬

‫ﻭﺍﻷﺳﺘﺎﺫ ﻻ ﻳﻌﻠﻢ ﺃﻳﻀﺎ ﳌﺎﺫﺍ ﺍﻟﻔﻦ؟ ﻭﺣﱴ ﺇﻥ ﻛﺎﻥ ﻓﻬﻮ ﺗﺼﻮﺭ ﺳﻄﺤﻲ ﻏﲑ‬

‫ﻣﻌﻤﻖ ﻭﻣﺴﺘﻮﻋﺐ‪.‬‬

‫ﺑﻘﻲ ﻓﻘﻂ ﺃﻥ ﻧﺄﻣﻞ ﰲ ﺃﻥ ﺗﺘﻐﲑ ﻭﺟﻬﺔ ﻧﻈﺮﻧﺎ ﲡﺎﻩ ﺍﻟﻔﻦ ﻭﺑﺎﳋﺼﻮﺹ ﺍﻟﻔﻦ‬ ‫‪87‬‬

‫ﺍﳉﺰﺍﺋﺮﻱ ﺍﳌﻔﺮﻧﺲ‪ ..‬ﻭﻧﺄﻣﻞ ﰲ ﻋﻮﺩﺓ ﻳﻨﺎﺑﻴﻊ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ ﻳﻔﻬﻢ ﺍﻟﻔﻨﺎﻥ ﻣﻦ‬

‫ﺧﻼﳍﺎ‪ ..‬ﻣﺎ ﺍﻟﻔﻦ ﻗﺒﻞ ﺃﻥ ﻳﻔﻬﻢ ﻣﺎ ﺩﻭﺭﻩ ﲡﺎﻩ ﺍﻟﻔﻦ؟‬ ‫* * *‬

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‫ﻣﺎ ﺍﻟﺜﻘﺎﻓﺔ؟‬ ‫ﻛﻨﺖ ﺃﻃﺎﻟﻊ ﺇﺣﺪﻯ ﺍ‪‬ﻼﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺭﺋﻴﺲ ﲢﺮﻳﺮﻫﺎ ﻳﺘﺤﺪﺙ ﲝﻤﺎﺱ ﺣﻮﻝ‬

‫ﺍﻟﺜﻘﺎﻓﺔ ﻭﺃﳘﻴﺘﻬﺎ ﰲ ‪‬ﻀﺔ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ‪ ..‬ﻭﲢﺪﺙ ﻛﺜﲑ‪‬ﺍ ﺣﱴ ﺍﻋﺘﻘﺪﺕ ﺃﱐ‬

‫ﺃﻗﺮﺃ ﺃﺣﺪﻯ ﻧﺴﺦ ﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﱵ ﺃﻣﻘﺘﻬﺎ‪.‬‬

‫ﻭﻗﺒﻠﻪ ﻗﺮﺃﺕ ﻛﺜﲑ‪‬ﺍ ﻋﻦ ﻣﻮﺍﺿﻴﻊ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻟﻜﻦ ﱂ ﺃﺟﺪ ﺗﻌﺮﻳﻔﹰﺎ ﻭﺍﺿﺤ‪‬ﺎ ﳍﺎ‪.‬‬ ‫ﻫﻞ ﻫﻲ ﳎﻤﻮﻉ ﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ ﺍﻟﱵ ﻳﺘﺬﻭﻗﻬﺎ ﺍﻟﺸﺨﺺ ﻭﻳﺘﺄﺛﺮ ‪‬ﺎ؟‪ ..‬ﻛﻤﺎ ﻳﺼﺮ‬

‫ﺑﻌﻀﻬﻢ‪ ..‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻭﱃ ﻓﻬﻞ ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ‬ ‫ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﺜﻘﺎﻓﺔ؟‬

‫ﺃﻡ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻣﺎ ﺣﻮﻟﻨﺎ ﳝﺜﻞ ﺍﻟﺜﻘﺎﻓﺔ ﺑﻌﻴﻨﻬﺎ ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻴﺎﰐ ﺍﻟﺬﻱ‬

‫ﻳﺪﺧﻞ ﻓﻴﻪ ﺃﻳﻀ‪‬ﺎ ﺗﺎﺭﻳﺦ ﻭﺟﺬﻭﺭ ﺍﻟﺸﻌﻮﺏ ﻭﻋﻘﺎﺋﺪﻫﺎ؟‪ ..‬ﻛﻤﺎ ﻳﺼﺮ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪..‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻳﻀ‪‬ﺎ ﺗﻌﲏ ﺃﻥ ﺍﳉﻤﻴﻊ ﻣﺜﻘﻔﻮﻥ ﻭﻫﺬﺍ ﻏﲑ ﻣﻌﻘﻮﻝ؟‬ ‫ﺃﻡ ﻫﻲ ﺍﻻﺛﻨﺎﻥ ﻣﻌ‪‬ﺎ؟‬ ‫ﺳﺆﺍﻝ ﻭﺍﺣﺪ ﻓﻘﻂ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﺜﻘﺎﻓﺔ؟‬ ‫* * *‬

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‫ﺣﻴﻨﻤﺎ ﺗﺴﺮﻕ ﺃﻣﻮﺍﻝ ﺍﻟﻄﻠﺒﺔ‬ ‫ﺑﺒﺴﺎﻃﺔ ﺍﻟﺒﺴﺎﻃﺎﺕ ﻗﺎﻣﺖ ﺇﺩﺍﺭﺓ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﻋﻨﺪﻧﺎ ﺑﺎﻹﻋﻼﻥ ﻋﻦ ﺗﻨﻈﻴﻢ‬

‫ﺭﺣﻠﺔ ﻋﻠﻤﻴﺔ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﺍﻟﻌﺎﺻﻤﺔ ﳌﺪﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻗﺎﻟﺖ ﺑﺄ‪‬ﺎ ﺭﺣﻠﺔ ﻣﻬﻤﺔ‬

‫ﻟﻠﻐﺎﻳﺔ ﻗﺎﻣﺖ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺑﺘﺨﺼﻴﺺ ﻣﺒﻠﻎ ﻗﺪﺭﻩ ‪ 150‬ﻣﻠﻴﻮﻥ ﺳﻨﺘﻴﻢ ﳍﺎ‪ ..‬ﻭﻫﻮ‬

‫ﻣﺒﻠﻎ ﻳﻜﻔﻲ ﻟﺸﺮﺍﺀ ﻣﱰﻝ ﺑﻜﺎﻣﻠﻪ‪.‬‬

‫ﻭﺃﺳﺮﻋﺖ ﲢﺜﻨﺎ ﻋﻠﻰ ﺗﺴﺠﻴﻞ ﺍﻷﲰﺎﺀ ﰲ ﻗﺎﺋﻤﺔ ﺍﻟﺮﺍﻏﺒﲔ ﰲ ﺍﻟﺬﻫﺎﺏ ﺇﱃ‬

‫ﺍﻟﺮﺣﻠﺔ‪.‬‬

‫ﺑﻜﻞ ﺗﺄﻛﻴﺪ ﱂ ﻳﺘﺮﺩﺩ ﺃﺣﺪ ﻣﻨﺎ ﻓﺎﻟﺮﺣﻠﺔ ﻣﻬﻤﺔ ﺧﺎﺻﺔ ﻋﻨﺪﻣﺎ ﲰﻌﻨﺎ ﺗﻠﻤﻴﺤﺎﺕ‬

‫ﻋﻦ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺳﱰﻭﺭﻫﺎ ﻭﻧﻄﻠﻊ ﻋﻠﻴﻬﺎ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻟﻘﺎﺀ ﺍﻟﻔﻨﺎﻧﲔ ﻫﻨﺎﻙ‪..‬‬

‫ﺃﺳﺘﻄﻴﻊ ﺍﳉﺰﻡ ﺑﺄﻥ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺍﳌﺪﺭﺳﺔ ﺇﻥ ﱂ ﺗﻜﻦ ﻛﻠﻬﺎ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻘﺎﺋﻤﺔ‪ ..‬ﺑﻌﺪ‬

‫ﻣﺪﺓ ﻣﻦ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺍﳌﻮﺿﻮﻉ ﻓﻮﺟﺌﻨﺎ ﺑﺒﺴﺎﻃﺔ ﺍﻟﺒﺴﺎﻃﺎﺕ ﻋﻦ ﻃﺮﻳﻖ ﺑﻌﺾ ﺍﻷﺧﺒﺎﺭ‬ ‫ﺍﻟﺴﺮﻳﺔ ﺑﺄﻥ ﺍﻟﺮﺣﻠﺔ ﰎ ﺇﻟﻐﺎﺅﻫﺎ‪ ..‬ﻓﻔﺠﺮﻧﺎ ﺍﳌﻮﻗﻒ ﳍﺬﺍ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﻼﻣﺒﺎﻻﺓ‬

‫ﺍﻟﱵ ﺗﻠﻘﻴﻬﺎ ﺍﻹﺩﺍﺭﺓ ‪ -‬ﻛﻌﺎﺩ‪‬ﺎ ‪-‬ﺑﺸﺄﻥ ﻗﺮﺍﺭﺍ‪‬ﺎ‪ ..‬ﻓﺘﻢ ﺍﺣﺘﻮﺍﺀ ﺍﳌﻮﺿﻮﻉ ﺑﻜﻼﻡ ﻓﺎﺭﻍ‬

‫ﻗﺎﻟﻪ ﺍﶈﺎﺳﺐ ﺑﺄﻧﻪ ﻏﲑ ﻣﺴﺌﻮﻝ ﻋﻦ ﺃﻣﻦ ﺍﻟﻄﻼﺏ ﻭﺑﺄﻥ ﺍﻹﺩﺍﺭﺓ ﻻ ﺗﻀﻊ ﺛﻘﺘﻬﺎ ﰲ‬

‫ﺍﻟﻄﻼﺏ ﻭﲣﺎﻑ ﺃﻥ ﳛﺪﺙ ﳍﻢ ﻣﻜﺮﻭﻩ ﰲ ﺍﳉﺰﺍﺋﺮ ﺍﻟﻌﺎﺻﻤﺔ‪ ..‬ﻫﻜﺬﺍ ﺑﻜﻞ ﺑﺴﺎﻃﺔ‬ ‫ﺍﻟﺒﺴﺎﻃﺎﺕ ﻭﻛﺄﻧﻨﺎ ﺳﻨﻘﻮﻡ ﺑﺄﺷﻴﺎﺀ ﻣﻦ ﻗﺒﻴﻞ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﳌﻬﺎﺟﺮﻭﻥ ﺍﻟﺴﺮﻳﻮﻥ‬

‫ﻭ«ﺍﳊﺮﺍﻗﺔ« ﻋﻨﺪ ﻭﺻﻮﻟﻨﺎ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﺍﻟﻌﺎﺻﻤﺔ ﻭﺍﻟﱵ ﻫﻲ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﻛﺎﻟﺒﻴﺖ‬

‫ﲤﺎﻣﺎ ﺣﻴﺚ ﻳﺴﺎﻓﺮﻭﻥ ﺇﻟﻴﻬﺎ ﻃﻮﺍﻝ ﻋﺎﻡ‪.‬‬

‫ﻭﰲ ﺳﺮﻋﺔ ﻗﺎﻣﺖ ﺍﻹﺩﺍﺭﺓ ﲝﻨﻜﺔ ﻏﺮﻳﺒﺔ ﰲ ﺑﺘﻨﻈﻴﻢ ﺭﺣﻠﺔ ﺇﱃ ﻣﺪﻳﻨﺔ »ﲨﻴﻠﺔ«‬

‫ﻼ ﻣﻦ ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﺇﱃ‬ ‫ﺍﻷﺛﺮﻳﺔ ﻭﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﺃﻱ ﻃﻔﻞ ﻭﻟﺪ ﻟﻠﺘﻮ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻬﺎ ﻟﻴ ﹰ‬

‫ﻣﺮﺷﺪ ﺳﻴﺎﺣﻲ‪.‬‬

‫ﻼ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﻷﺛﺮﻳﺔ ﻭﺑﻌﺪﻫﺎ ﻧﺎﺩﻭﻫﻢ ﻷﺟﻞ ﺍﻟﻐﺪﺍﺀ‬ ‫ﻣﺎﺫﺍ ﻓﻌﻠﻮﺍ؟ ﻣﺸﻮﺍ ‪‬ﻢ ﻗﻠﻴ ﹰ‬

‫ﺣﻴﺚ ﻭﺻﻠﻮﺍ ﻣﺘﺄﺧﺮﻳﻦ‪ ..‬ﻭﲣﻴﻠﻮﺍ ﻣﻌﻲ ﻣﺎ ﺣﺠﻢ ﺍﻟﻜﺎﺭﺛﺔ‪ ..‬ﺣﱴ ﺍﻟﻄﻌﺎﻡ‬

‫ﺍﺳﺘﺨﺴﺮﻭﻩ ﰲ ﺍﻟﻄﻼﺏ‪ ..‬ﻣﺎﺫﺍ ﻟﺪﻳﻨﺎ ﻫﻨﺎ؟‪ :‬ﺣﺒﺔ ﺑﻄﺎﻃﺲ ﻣﺴﻠﻮﻗﺔ ﻟﻜﻞ ﻃﺎﻟﺐ!‬

‫ﻭﺣﺒﺔ ﻃﻤﺎﻃﻢ‪ ..‬ﻗﻄﻌﺘﺎ ﺟﱭ ﺻﻐﲑ! ﻗﻄﻌﺔ ﳊﻢ ﻻ ﺗﺴﻤﻦ ﻭﻻ ﺗﻐﲏ ﻣﻦ ﺟﻮﻉ!‬ ‫ﺧﺒﺰﺓ! ﻭﺣﺒﺔ ﻣﻮﺯ!! ﺍﻟﻄﻠﺒﺔ ﻋﻨﺪﻫﺎ ﺫﻫﻠﻮﺍ ﲤﺎﻣ‪‬ﺎ ﳍﺬﺍ ﺍﻟﺴﺨﺮﻳﺔ ﻣﻦ ﻗﺒﻞ ﺍﻹﺩﺍﺭﺓ‬ ‫‪90‬‬

‫ﺍﻟﱵ ﲰﻌﻨﺎ ﺑﻌﺪﻫﺎ ﺑﺄ‪‬ﺎ ﺍﺳﺘﻌﺠﻠﺖ ﺗﺴﺠﻴﻞ ﺃﲰﺎﺀﻧﺎ ﻋﻨﺪﻫﺎ ﻟﻜﻲ ﺗﺴﺮﻉ ﰲ ﺇﺭﺳﺎﻝ‬ ‫ﺍﻟﻘﺎﺋﻤﺔ ﺇﱃ ﺍﻟﻌﺎﺻﻤﺔ ﻟﺘﺤﺼﻞ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺍﳌﻮﺍﻓﻘﺔ ﻭﻋﻠﻰ ﺍﻟـ»ﰊ ﺩﺟﻲ« ﺃﻭ ﺍﳌﺒﻠﻎ‬

‫ﺍﻟﻼﺯﻡ ﻟﻠﺮﺣﻠﺔ‪.‬‬

‫ﻋﻠﻤﻨﺎ ﺑﺄﻧﻨﺎ ﻭﻗﻌﻨﺎ ﰲ ﻓﺦ ﺍﻟﺴﺮﻗﺔ ﺍﻟﻌﻠﲏ ﻟﻨﺎ ﻭﻟﻨﻘﻮﺩﻧﺎ ﻭﻛﻴﻒ ﺗﺘﻌﺴﻒ ﺍﻹﺩﺍﺭﺓ‬

‫ﻭﺗﻜﺸﺮ ﻋﻦ ﺃﻧﻴﺎ‪‬ﺎ ﰲ ﻭﺟﻪ ﻛﻞ ﻣﻦ ﻳﺘﻬﻤﻬﺎ ﺑﺎﻟﺴﺮﻗﺔ ﺣﻴﺚ ﺧﺎﻃﺒﻮﻧﺎ ﺑﻘﻮﺓ ﻭﻟﻦ ﺃﻗﻮﻝ‬

‫ﺑﺴﺨﺮﻳﺔ ﻭﻛﺄﻧﻨﺎ ﻋﺒﻴﺪ ﻋﻨﺪﻫﻢ ﺣﲔ ﻃﺎﻟﺒﻨﺎﻫﻢ ﺑﺘﻮﺿﻴﺢ ﺍﻷﻣﺮ‪.‬‬

‫ﻫﻜﺬﺍ ﻛﻨﺖ ﺃﲰﻊ ﻋﻦ ﻣﺎ ﳛﺪﺙ ﰲ ﺍﳉﺎﻣﻌﺔ ﻋﻨﺪ ﻃﻠﺒﺔ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺍﻟﺬﻳﻦ‬

‫ﳚﺐ ﺃﻥ ﺗﻜﺜﻒ ﳍﻢ ﺍﳋﺮﺟﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻷﺟﻞ ﲝﻮﺛﻬﻢ‪ ..‬ﻓﺘﻘﻮﻡ ﺍﻹﺩﺍﺭﺍﺕ ﺑﺎﻟﺘﺸﻮﻳﺶ‬ ‫ﻋﻠﻴﻬﻢ ﻭﺑﺎﻟﻌﻤﻞ ﰲ ﺍﳋﻔﺎﺀ ﻟﺘﺤﺼﻞ ﻋﻠﻰ ﺍﳌﺒﺎﻟﻎ »ﺍﳋﻴﺎﻟﻴﺔ« ﻭﻳﺘﻢ ﺗﻘﺎﲰﻬﺎ ﺑﻴﻨﻬﻢ‪..‬‬

‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺃﻋﺮﻓﻬﻢ ﻳﻘﻮﳍﺎ ﺻﺮﺍﺣﺔ ﺑﺄﻧﻪ ﺳﻴﺸﺘﺮﻱ ﺑﺎﳌﺒﻠﻎ ﺍﳌﺘﺒﻘﻲ ﻣﻦ ﺍﻟﺮﺣﻼﺕ‬ ‫ﺗﻠﻔﺎﺯ ﹰﺍ ﻭﻛﺮﺳﻴﺎ ﻭﻛﻤﺒﻴﻮﺗﺮ ﻭﻛﺄﻧﻪ ﻣﻠﺒﻎ »ﺃﻣﻪ«‪.‬‬ ‫ﺗﺒ‪‬ﺎ ﳍﺬﻩ ﺍﻹﺩﺍﺭﺍﺕ ﺍﳌﻠﻌﻮﻧﺔ؟‬ ‫* * *‬

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‫ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻓﻨﺎﻥ!!‬ ‫ﻟﻜﻠﻤﺔ ﺍﻟﻔﻦ ﰲ ﺍﻷﺫﻥ ﻗﺒﻞ ﺍﻟﻌﻘﻞ ﺭﻧﲔ ﻭﺭﻭﻧﻖ ﺧﺎﺹ‪ ..‬ﻓﻤﺎ ﺃﻥ ﺗﺴﻤﻊ ﻛﻠﻤﺔ ﻓﻦ‬

‫ﻼ‪ ..‬ﺳﺘﺘﺮﺍﺀﻯ ﺑﲔ ﻋﻴﻨﻴﻚ‬ ‫ﺣﱴ ﻳﺘﺮﺍﺀﻯ ﺑﲔ ﻋﻴﻨﻴﻚ ﺩﺍﻓﻨﺸﻲ ﻭﺑﻴﻜﺎﺳﻮ ﻭﺑﺘﻬﻮﻓﻦ ﻣﺜ ﹰ‬

‫ﻟﻮﺣﺎﺕ ﻭﻋﻤﺎﺭﺍﺕ ﻭﻓﺨﺎﺭ ﻭﺯﺧﺎﺭﻑ ﻭﺣﻀﺎﺭﺍﺕ ﻭﺍﻟﺬﻱ ﻣﻨﻪ‪.‬‬

‫ﺣﺴﻦ ﺃﻋﺘﺮﻑ ﺃﱐ ﻛﻨﺖ ﺃﺗﺼﻮﺭﻩ ﻫﻜﺬﺍ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ ..‬ﻳﻮﻡ ﻛﻨﺖ ﺻﻐﲑ‪‬ﺍ ‪ -‬ﻭﻣﻨﺬ‬

‫ﻣﱴ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ‪ -‬ﻛﺎﻥ ﺍﳉﻤﻴﻊ ﻳﺪﺍﻋﺒﲏ‪/‬ﻳﺴﺘﻬﺰﺉ ﰊ‪/‬ﻳﺴﺨﺮ ﻣﲎ‪/‬ﳚﺎﻣﻠﲏ ﺑﻜﻠﻤﺔ‬ ‫ﺭﺳﺎﻡ‪ ..‬ﻓﻨﺎﻥ ﺣﺴﺎﺱ ﻭﻻ ﺃﺩﺭﻱ ﻣﻦ ﺃﻳﻦ ﺃﺗﻮﺍ ‪‬ﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻔﻈﻴﻌﺔ »ﺇﺗﻌﻘﺪﺕ«‬

‫ﻣﻨﻬﺎ‪ ..‬ﻫﺬﺍ ﺃﻧﺎ ﻭ»ﺧﻼﺹ«‪.‬‬

‫ﻛﻨﺖ ﺭﺳﺎﻡ ﺍﻟﻔﺼﻞ‪ ..‬ﻣﺎ ﺃﻥ ﻳﺄﰐ ﻣﺪﺭﺱ ﻣﺎ ﻻ ﳚﻴﺪ ﻓﻌﻞ ﺷﻲﺀ ﰲ ﺍﻟﺴﺒﻮﺭﺓ ﺳﻮﻯ‬

‫ﺃﻥ ﻳﺄﻣﺮ ﺇﺣﺪﺍﻫﻦ ﺑﺎﻟﻜﺘﺎﺑﺔ ﻭﺍﳌﺴﻜﻴﻨﺔ ﺗﺒﻘﻰ ﻭﺍﻗﻔﺔ ﺗﻜﺘﺐ ﻭﺗﻜﺘﺐ ﻭﺗﻜﺘﺐ‪ ..‬ﰒ‬

‫ﻳﺴﺄﻝ ﻣﻦ ﻣﻨﻜﻢ ﳚﻴﺪ »ﺍﻟﺮﺳﻢ؟«‪ ..‬ﺣﱴ ﻳﻠﺘﻔﺖ ﺍﳉﻤﻊ ﳓﻮﻱ ﻭﻳﺸﲑﻭﻥ ﺑﺄﺻﺎﺑﻌﻬﻢ‬ ‫ﻭﻳﻘﻮﻟﻮﻥ ﺑﺼﻮﺕ ﻭﺍﺣﺪ »ﻋﺼﺎﻡ ﻳﺎ ﺳﻴﺪﻱ‪ ..‬ﻋﺼﺎﻡ ﻳﺎ ﺍﻟﺸﻴﺦ«‪.‬‬

‫ﻭﻛﺎﳌﺨﻠﻮﻕ ﺍﻟﻔﻀﺎﺋﻲ ﺍﻟﺬﻱ ﱂ ﻳﺮﻩ ﺃﺣﺪ ﻣﻦ ﻗﺒﻞ ﺃﺻﻌﺪ ﺇﱃ ﺗﻠﻚ ﺍﻟﺴﺒﻮﺭﺓ ﻭﻗﺪ‬

‫ﺳﻘﻄﺖ ﻛﻞ ﻗﻄﺮﺍﺕ ﺍﻟﻌﺮﻕ ﻣﲏ ﻭﻧﺸﻔﺖ‪ ..‬ﻭﺍﳋﻠﻖ ﺗﺘﻬﺎﻣﺲ ﻭﺁﺧﺮﻭﻥ ﻳﺘﻐﺎﻣﺰﻭﻥ‬ ‫ﻭﻳﻠﻤﺰﻭﻥ ﻭﺍﻟﺒﻌﺾ ﻳﻨﺎﻭﺷﲏ ﺑﻌﻠﻒ ﺍﻟﺘﻤﺮ ﻳﺮﻣﻴﲏ ﺑﻪ ﻣﻦ ﺍﳋﻠﻒ‪.‬‬

‫ﻋﻨﺪﻣﺎ ﺃ‪‬ﻲ ﺍﻟﺮﺳﻢ ﻳﺸﻜﺮﱐ ﺍﻷﺳﺘﺎﺫ ﺑﻌﺒﺎﺭﺍﺕ ﻫﻮ ﰲ ﻏﻨﺎ ﻋﻨﻬﺎ‪ ..‬ﻫﻮ ﻻ ﻳﻌﲑﻧﺎ‬

‫ﺃﻱ ﺍﻫﺘﻤﺎﻡ ﻭﻻ ﺣﱴ ﻣﻬﺘﻢ ﺑﺎﻟﻨﺶﺀ ﺍﻟﻘﺎﺩﻡ ﻫﻮ »ﺑﺎﻟﻜﺎﺩ« ﻋﻠﻴﻪ ﺍﻻﻟﺘﻔﺎﺕ ﻟﻠﻘﻤﺔ ﻋﻴﺸﻪ‬

‫ﻳﻘﻮﻝ ﻋﺒﺎﺭﺓ ﻣﻦ ﻧﻮﻉ »ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻓﻨﺎﻥ«‪/‬ﻭﰲ ﻧﻔﺴﻪ ﻋﺒﺎﺭﺓ ﻣﻦ ﻧﻮﻉ »ﻣﺎ ﻛﻞ ﻫﺬﺍ‬ ‫ﺍﻟﻐﺒﺎﺀ؟«‪.‬‬

‫ﻓﻨﺎﻥ ﻫﺬﻩ ﺍﻟﱵ ﻟﻮ ﻓﺘﺤﺘﻢ ﺍﻟﻘﺎﻣﻮﺱ ﻟﻮﺟﺪﰎ ﻣﻌﻨﺎﻫﺎ »ﺍﳊﻤﺎﺭ ﺍﻟﻮﺣﺸﻲ« ﻋﻘﺪﺗﲏ‬

‫ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺗﻜﺮﺍﺭ ﻣﺜﻞ ﺗﻠﻚ ﺍﳌﻤﺎﺭﺳﺎﺕ‪ ..‬ﳑﺎﺭﺳﺎﺕ ﻻ ﺃﻧﺎﻝ ﻣﻦ ﻭﺭﺍﺀﻫﺎ ﺳﻮﻯ »ﺍﷲ‬

‫ﺃﻛﱪ‪ ..‬ﻣﺎ ﺷﺎﺀ ﺍﷲ‪ ..‬ﻳﺎ ﻋﻴﲏ‪ ..‬ﻳﺎ ﻓﻨﺎﻥ‪ ..‬ﻳﺎ ﺭﺳﺎﻡ« ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﺮﻳﻘﺔ‪..‬‬ ‫ﺑﺎﳌﻨﺎﺳﺒﺔ ﺣﱴ ﺍﻟﻮﺍﻟﺪ ﻟﻪ ﻛﻢ ﻛﺒﲑ ﻣﻦ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺎﺕ ﰲ ﺣﻘﻲ ﻭﺣﻘﻨﺎ ﳓﻦ ﻣﻌﺸﺮ‬

‫ﺍﻷﲪﺮ ﻭﺣﺸﻴﺔ‪.‬‬

‫ﻳﻮﻡ ﻗﺮﺭﺕ ﺗﻄﻠﻴﻖ ﺍﳉﺎﻣﻌﺔ ﻭﺩﺧﻮﻝ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ..‬ﻛﺎﻥ ﻗﺮﺍﺭ‪‬ﺍ ﺻﻌﺒ‪‬ﺎ ﱂ‬

‫ﺃﺳﺘﺸﺮ ﻓﻴﻪ ﺃﺣﺪ‪ ..‬ﻗﺮﺭﺕ ﻛﻞ ﺷﻲﺀ ﺑﻨﻔﺴﻲ ﻭﻧﻔﺬﺕ ﻛﻞ ﺷﻲﺀ ﻭﺣﻀﺮﺕ ﺍﺧﺘﺒﺎﺭﺍﺕ‬ ‫‪92‬‬

‫ﺍﻟﻘﺒﻮﻝ ﻣﻦ ﺩﻭﻥ ﻋﻠﻢ ﺃﺣﺪ‪ ..‬ﻭﺑﺪﺃﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺧﻔﻴﺔ ﺍﳉﻤﻴﻊ ﻳﻈﻨﲏ ﺃﺩﺭﺱ‬

‫ﺑﺎﳉﺎﻣﻌﺔ ﻋﻠﻰ ﺣﲔ ﻫﻮ ﺍﻟﻌﻜﺲ‪ ..‬ﻭﺍﻛﺘﺸﻔﺖ ﺍﻟﻮﺍﻟﺪﺓ ﺍﻷﻣﺮ ﻭﺑﻌﺪ ﻋﺎﻣﲔ ﻭﻧﺼﻒ ﻣﻦ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻛﺘﺸﻒ ﺍﻟﻮﺍﻟﺪ ﺍﻷﻣﺮ‪ ..‬ﻭﻛﺎﻧﺖ ﺍﻟﻜﺎﺭﺛﺔ‪ ..‬ﻫﻮ ﻫﺎﺝ ﻭﻣﺎﺝ ﻭﻗﻠﺐ ﺍﻟﺪﻧﻴﺎ ﻭﱂ‬

‫ﻳﻘﻌﺪﻫﺎ‪ ..‬ﻭﻟﻜﻦ ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ »ﻫﺬﺍ ﺃﻧﺎ«‪ ..‬ﻻ ﳝﻜﻨﲏ ﺃﻥ ﺃﻋﻴﺶ ﺣﻴﺎ ﹰﺓ ﻳﻔﺼﻠﻬﺎ‬ ‫ﻏﲑﻱ ﻋﻠﻰ ﻫﻮﺍﻩ‪.‬‬

‫ﻭﲟﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺑﺪﺃ ﺍﳋﻠﻖ ﻳﻌﺮﻓﻮﻥ ﻣﺎ ﺃﺩﺭﺱ ﻭﺑﺪﺃﺕ ﺍﳌﻤﺎﺭﺳﺎﺕ ﻧﻔﺴﻬﺎ ﺗﻌﻮﺩ ﺇﱃ‬

‫ﺍﻟﻮﺟﻮﺩ‪ ..‬ﰲ ﻓﺘﺮﺓ ﺍﻟﺘﺤﻀﲑ ﻟﻠﺒﺎﻛﺎﻟﻮﺭﻳﺎ ﻭﻓﺘﺮﺓ ﺍﳉﺎﻣﻌﺔ ﻛﻨﺖ ﻗﺪ ﺍﺑﺘﻌﺪﺕ ﻋﻦ‬

‫ﺍﻟﺮﺳﻢ ﻭﻋﻦ ﺑﺎﻗﻲ ﻫﻮﺍﻳﺎﰐ ﳑﺎ ﻗﻠﻞ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﳋﻠﻖ ﲟﺎ ﳝﻴﺰﱐ‪ ..‬ﻭﺣﱴ ﰲ‬

‫ﻣﺪﺭﺳﺔ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﱂ ﻳﻜﻦ ﺃﺣﺪ ﻳﻌﺘﱪ ﺍﻵﺧﺮ ﳑﻴﺰ‪‬ﺍ ﻷﻧﻨﺎ »ﻫﻜﺬﺍ« ﻭﻻ ﺷﻲﺀ‬ ‫ﻏﺮﻳﺐ‪.‬‬

‫ﺃﻣﺎ ﰲ ﺍﳋﺎﺭﺝ ﻓﻨﺤﻦ ﳎﻤﻮﻋﺔ ﳐﺎﺑﻴﻞ‪ ..‬ﳎﻤﻮﻋﺔ ﻣﺮﻫﻔﻲ ﺍﳊﺲ ﺍﻟﺬﻳﻦ ﻻ‬

‫ﳚﻴﺪﻭﻥ ﺳﻮﻯ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺒﻜﺎﺀ ﻭﺍﳋﺮﺑﺸﺔ ﰲ ﺍﻟﻮﺭﻕ‪ ..‬ﰲ ﻧﻈﺮﻫﻢ ﳓﻦ ﺃﺻﺤﺎﺏ‬

‫ﺍﻟﻠﺤﻲ ﺍﻟﻘﺼﲑﺓ ﻭﺍﻟﻠﺒﺎﺱ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﻌﺘﻴﻖ‪ ..‬ﳓﻦ ﰲ ﻧﻈﺮﻫﻢ ﻻ ﻧﻜﻒ ﻋﻦ ﺭﺳﻢ‬

‫ﺯﻣﻴﻼﺗﻨﺎ ﻋﺎﺭﻳﺎﺕ ﻭﰲ ﻭﺿﻌﻴﺎﺕ ﳐﺘﻠﻔﺔ‪ ..‬ﻻ ﻳﻜﻔﻮﻥ ﻋﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻔﻦ ﺷﻴﺌﹰﺎ ﻏﺮﺑﻴ‪‬ﺎ‬ ‫ﻼ ﺑﻴﻨﻬﻢ‪.‬‬ ‫ﻼ ﻋﻠﻴﻨﺎ‪ ..‬ﻭﻻ ﻋﻦ ﺍﻋﺘﺒﺎﺭﻧﺎ ﻓﺌﺔ ﻻ ﳛﻖ ﳍﺎ ﺍﳌﻜﻮﺙ ﻃﻮﻳ ﹰ‬ ‫ﻭﺷﻴﺌﹰﺎ ﺩﺧﻴ ﹰ‬

‫ﲟﺮﻭﺭ ﺍﻟﻮﻗﺖ ﻭﻣﻊ ﺗﻄﻮﺭ ﺍﺳﺘﻴﻌﺎﰊ ‪ -‬ﻭﻟﻐﺎﻳﺔ ﺍﻵﻥ ‪ -‬ﻟﻜﻠﻤﺔ ﻓﻦ ﻭﻣﺎ ﻫﻮ ﺍﻟﻔﻦ‬

‫ﺑﺪﺃﺕ ﺣﺪﺓ ﺗﻌﺎﻣﻠﻲ ﻣﻊ ﻣﻦ ﻳﺴﺨﺮ ﻣﲏ ﺗﻘﻞ‪ ..‬ﻭﺑﺪﺃﺕ ﺃﺗﻔﻬﻢ ﻫﺬﺍ‪ ..‬ﺇﻻ ﺃﻧﻪ ﻭﺑﲔ‬ ‫ﺍﳊﲔ ﻭﺍﳊﲔ ﺗﻈﻬﺮ ﻣﻨﺎﻭﺷﺎﺕ ﲡﻌﻠﲏ ﺃﻣﻘﺖ ﻛﻞ ﻣﺴﺘﺨﻒ‪ ..‬ﻭﺃﻋﻮﺩ ﺇﱃ ﻧﻔﺴﻲ‬

‫ﻭﺃﻗﻮﻝ ﻟﻴﺘﻬﻢ ﻳﻌﺮﻓﻮﻥ ﻣﺎ ﻫﻮ ﺍﻟﻔﻦ‪ ..‬ﻟﻴﺘﻬﻢ ﻳﺪﺭﻛﻮﻥ ﻗﻴﻤﺔ ﺍﻟﻔﻦ‪ ..‬ﻟﻴﺘﻬﻢ ﻳﺮﻓﻌﻮﻥ‬ ‫ﺭﺅﻭﺳﻬﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ ﻟﻴﻌﺮﻓﻮﺍ ﻣﻨﻪ ﺍﻹﺟﺎﺑﺔ‪ ..‬ﻭﻟﻴﺪﺭﻛﻮﺍ ﺑﺄﻥ ﺍﻟﻔﻦ‬

‫ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﰲ ﺣﺪ ﺫﺍﺗﻪ‪ ..‬ﻻ ﺭﲰ‪‬ﺎ ﻋﻠﻰ ﻭﺭﻕ ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ‪.‬‬ ‫* * *‬

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‫ﻟﻮﺣﺔ ﻟﺒﻨﺎﻥ ﺻﺎﻣﺪ‬ ‫ﰲ ﺃﻳﺎﻡ ﺍﳊﺮﺏ ﻋﻠﻰ ﻟﺒﻨﺎﻥ‬

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‫ﻟﻮﺣﺔ »ﻋﺮﺍﻕ ﺍﻟﻴﻮﻡ«‬

‫ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺷﺮﺡ ﻛﺜﲑ‬

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‫أﺷﻴﺎء ﺗﺤﺪث ﻓﻲ‬ ‫اﻟﺠﺰاﺋﺮ‬

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‫ﺍﻟﻴﻮﻡ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ..‬ﺧﻮﺭﻭﻃﻮ ﻻﻳﻒ‬ ‫ﻣﺴﲑﺓ ﻭﻃﻨﻴﺔ ﺇﻟﺰﺍﻣﻴﺔ ﺍﻟﻴﻮﻡ ﲤﺖ ﺑﺮﳎﺘﻬﺎ ﻋﻠﻴﻨﺎ‪..‬‬ ‫ﻭﺍﻟﺴﺒﺐ ﺍﻟﺘﻨﺪﻳﺪ ﺑﺎﻹﺭﻫﺎﺏ ﰲ ﺍﳉﺰﺍﺋﺮ‪..‬‬

‫ﺷﻲﺀ ﲨﻴﻞ ﻭﳑﺘﻊ ﻭﻟﻜﻦ‪ ..‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻨﺪﻱ ﺍﻟﺼﻮﺭ ﻟﻔﻬﻤﺘﻢ ﻣﺎ ﺃﻗﺼﺪﻩ‪ ..‬ﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﻟﺪﻱ ﻛﺎﻣﲑﺍ ﻟﻜﻨﺖ ﺃﺭﻳﺘﻜﻢ ﺍﻟﻌﺒﺚ ﺍﳌﺴﻤﻰ »ﲢﻴﺎ ﺍﳉﺰﺍﺋﺮ«‪ ..‬ﻟﻮ ﻛﻨﺖ ﺃﻣﻠﻚ‬

‫ﻼ ﻟﺴﻤﺘﻌﻢ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺎﺱ ﺍﻷﺩﺭﻯ ﺑﻜﻮﺍﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﺴﲑﺍﺕ ﺍﻟﻌﺒﺜﻴﺔ‪.‬‬ ‫ﻣﺴﺠ ﹰ‬ ‫ﺍﻓﺘﺤﻮﺍ ﺍﻟﻘﻨﺎﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻭﺷﺎﻫﺪﻭﺍ ﺍﻟﻨﻔﺎﻕ ﻋﻠﻰ ﺃﺻﻮﻟﻪ ﻭﻋﻠﻰ ﺍﳌﺒﺎﺷﺮ ﻭﻣﻦ ﺩﻭﻥ‬

‫ﺣﱴ ﻣﻜﻴﺎﺝ‪.‬‬

‫ﺍﳌﻬﻢ ﺃﻥ ﺗﻼﻣﻴﺬ ﺍﳌﺪﺍﺭﺱ ﺍﻵﻥ ﻳﺘﺴﻜﻌﻮﻥ ﰲ ﺍﻟﺸﻮﺍﺭﻉ ﻭﺍﻷﺳﺎﺗﺬﺓ ﰲ ﺍﳌﻘﺎﻫﻲ‬

‫ﻳﻠﻌﺒﻮﻥ ﻭﻳﺘﺤﺪﺛﻮﻥ‪ ..‬ﻭﺍﳌﻤﺮﺿﺎﺕ ﻣﻊ »ﺃﺻﺪﻗﺎﺋﻬﻦ« ﰲ ﺍﳊﺎﻓﻼﺕ ﻭﺳﻜﺎﻥ ﺍﻟﻀﻮﺍﺣﻲ‬

‫ﻭﻗﺪ ﺗﻀﻮﺭﻭﺍ ﺟﻮﻋ‪‬ﺎ ﻭﺍﻟﻼﻓﺘﺎﺕ ﺗﻐﺰﻭﺍ ﺍﻷﺭﺽ‪.‬‬

‫ﺍﳌﻬﻢ ﺃﻧﻪ ﻻ ﺃﺣﺪ ﺧﺮﺝ ﺇﱃ ﺗﻠﻚ ﺍﳌﺴﲑﺓ ﺍﻟﻮﻃﻨﻴﺔ ﺑﺪﺍﻓﻊ ﺍﳋﻮﻑ ﻋﻠﻰ ﺍﳉﺰﺍﺋﺮ ﺃﻭ‬

‫ﺣﺒ‪‬ﺎ ﳍﺎ ﻭﻓﻴﻬﺎ ﺑﻞ ﻫﻢ ﻣﻮﺯﻋﻮﻥ ﺑﲔ ﺍ‪‬ﱪ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻭﺑﲔ ﺍﳋﺎﺭﺝ ﻟﻠﺘﺮﻓﻴﻪ‬

‫ﻭﺍﻟﺘﻨﻔﻴﺲ ﻭﺍﳋﺎﺭﺝ ﺍﺳﺘﻜﺸﺎﻓﹰﺎ ﳌﺎ ﻳﺴﻤﻰ ﻣﺴﲑﺓ ﻭﺍﳋﺎﺭﺝ ﺑﺄﻭﺍﻣﺮ ﻋﻠﻴﺎ‪.‬‬

‫ﺃﻣﺎ ﰲ ﺍﻟﻘﻨﺎﺓ ﺍﳊﻜﻮﻣﻴﺔ ﻓﺎﻷﻧﺎﺷﻴﺪ ﺍﻟﻮﻃﻨﻴﺔ ﱂ ﺗﺘﻮﻗﻒ‪ ..‬ﻭﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﻐﺎﻭﻭﻥ ﱂ‬

‫ﻳﺴﻜﺘﻮﺍ ﻭﺍﳌﻐﻨﻮﻥ ﱂ ﳜﺮﺳﻮﺍ‪ ..‬ﻭﺍﻟﺸﻌﺎﺭﺍﺕ ﻣﻦ ﻧﻮﻉ »ﺍﳉﺰﺍﺋﺮ ﺑﻠﺪ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ«‬

‫ﺗﺘﻘﺎﻓﺰ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ..‬ﻭﻣﻦ ﰒ ﻳﺼﻮﺭﻧﻨﺎ ﻭﳓﻦ ﻧﻠﻬﻮﺍ ﻭﻧﻠﻌﺐ ﰲ ﺗﻠﻚ ﺍﳌﺴﲑﺓ ﻣﻦ‬

‫ﺍﻷﻋﻠﻰ ﻭﻳﺒﺪﺅﻭﻥ ﰲ ﻋﺒﺎﺭﺍﺕ »ﺃﻧﻈﺮﻭﺍ ﺇﱃ ﺍﻟﺸﻌﺐ ﻭﻫﻮ ﻳﺮﻓﺾ ﺍﻹﺭﻫﺎﺏ‪ ..‬ﺃﻧﻈﺮﻭﺍ‬

‫ﺇﱃ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺧﺮﺝ ﻟﻴﻌﱪ ﻋﻦ »ﺭﻏﺒﺘﻪ« ﻭﻋﻦ »ﺭﻓﻀﻪ« ﻭﻋﻦ ﻭﻋﻦ …ﺃﱁ ﺃﱁ‬ ‫ﺃﱁ«‪..‬‬

‫ﻼ ﰲ ﺍﻷﺳﻔﻞ ﻓﻬﻲ ﻣﻦ ﻧﻮﻉ »ﺯﻭﺟﻮﻧﺎ« »ﺷﻐﻠﻮﻧﺎ« ﺑﻼ ﺑﻼ‬ ‫ﺃﻣﺎ ﺍﳍﺘﺎﻓﺎﺕ ﺍﳉﺎﺭﻳﺔ ﻓﻌ ﹰ‬

‫ﺑﻼ ﺑﻼ‪ ..‬ﺑﺎﷲ ﻋﻠﻴﻜﻢ ﻳﺎ ﻣﻦ ﺗﻘﻔﻮﻥ ﺧﻠﻒ ﻛﻮﺍﻟﻴﺲ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻌﻔﻦ ﻟﻠﺠﺰﺍﺋﺮ‪..‬‬ ‫ﻳﻜﻔﻴﻨﺎ ﺍﳋﺮﻭﻃﻮ‪ .‬ﻭﻳﻜﻔﻴﻨﺎ ﻣﻦ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺸﻌﺐ ﻷﺟﻞ ﻋﻴﻮﻥ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﻟﺪﻭﱄ‪.‬‬

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‫ﺍﻟﻮﻃﻨﻴﺔ ﻟﻴﺴﺖ ﻫﻮﺍﻳﱵ‬ ‫ﺍﻟﺒﻌﺾ ﺣﲔ ﻳﺪﺧﻠﻮﻥ ﺇﱃ ﻣﺪﻭﻧﺔ ﺻﺎﺣﺒﻬﺎ ﻳﻨﺘﻤﻲ ﺇﱃ ﻧﻔﺲ ﺑﻼﺩﻫﻢ ﺃﻭ ﻣﺴﻘﻂ‬

‫ﺭﺃﺳﻬﻢ ﻳﺘﻮﻗﻌﻮﻥ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺑﺄﻧﻪ ﺳﻴﺒﺪﺃ ﰲ ﺍﻟﻔﺨﺮ ﺑﺎﻧﺘﻤﺎﺋﻪ ﺇﱃ ﺑﻠﺪﻩ ﺗﻠﻚ ﻭﺇﱃ‬

‫ﺗﺎﺭﳜﻬﺎ ﺍﻟﻌﻈﻴﻢ ﻭﻛﻞ ﺗﻠﻚ ﺍﳊﻜﺎﻳﺎﺕ‪.‬‬

‫ﻭﻧﻔﺲ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻨﺴﺒﺔ ﱄ ﻫﻨﺎ‪ ..‬ﺍﻟﻌﺪﻳﺪ ﳑﻦ ﻳﺪﺧﻠﻮﺍ ﺇﱃ ﺍﳌﺪﻭﻧﺔ‪/‬ﻣﻮﻗﻌﻲ ﻭﻣﺎ‬

‫ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﺑﺎﻧﺘﻤﺎﺋﻲ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﺣﱴ ﻳﻨﺼﺒﻮﱐ ﻣﺪﺍﻓﻌ‪‬ﺎ ﻋﻦ ﺍﳉﺰﺍﺋﺮ ﻭﺣﺎﻣﻴ‪‬ﺎ ﳍﺎ‬ ‫ﺿﺪ ﻛﻞ ﻋﺪﻭﺍﻥ‪ ..‬ﻭﻣﺎ ﺃﻥ ﻳﻈﻬﺮ ﺧﻠﻞ ﺃﻭ ﻧﻘﺺ ﺣﱴ ﻳﻨﻘﻠﺒﻮﺍ ﻣﺘﺬﻣﺮﻳﻦ ﳏﺘﺠﲔ‪.‬‬

‫ﺍﺣﺠﻴﻮﺝ ‪ -‬ﺍﻟﻐﺎﺋﺐ ﻋﻨﺎ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ‪ -‬ﻗﺎﻝ ﰲ ﻣﺪﻭﻧﺘﻪ ﺑﺄﻧﻪ ﻻ ﳛﺐ ﺍﳌﻐﺮﺏ‬

‫ﻭﻛﺬﻟﻚ ﻻ ﻳﻜﺮﻫﻪ ﻭﻗﺪ ﻋﱪ ﻋﻤﺎ ﰲ ﻧﻔﺴﻲ ﺑﻮﺿﻮﺡ‪ ..‬ﺣﱴ ﻛﺪﺕ ﺃﻗﻮﻝ ﻟﻪ »ﺃﻧﺖ‬ ‫ﺗﺘﻜﻠﻢ ﺑﻠﺴﺎﱐ«‪.‬‬

‫ﺻﺤﻴﺢ ﺃﻧﺎ ﺟﺰﺍﺋﺮﻱ ﻭﺃﻋﻴﺶ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﻟﻜﻦ ﻫﻞ ﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺃﺑﻜﻲ ﺣﺮﻗ ﹰﺔ‬

‫ﻋﻠﻰ ﺍﳉﺰﺍﺋﺮ‪ ..‬ﻟﻸﺳﻒ ﺃﻧﺎ ﻻ ﺃﺑﻜﻲ ﺣﺮﻗﺔ ﻋﻠﻰ ﺍﳉﺰﺍﺋﺮ ﻭﻟﺴﺖ ﻭﻃﻨﻴ‪‬ﺎ ﻛﻔﺎﻳ ﹰﺔ‬ ‫ﻟﻠﺪﺭﺟﺔ ﺍﻟﱵ ﲡﻌﻠﲏ ﺃﻣﻮﺕ ﻷﺟﻠﻬﺎ‪ ..‬ﺍﻟﺒﻌﺾ ﺳﻴﻌﺘﱪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ »ﺧﻴﺎﻧﺔ«‬

‫ﻓﻠﻴﻌﺘﱪﻩ ﻭﻟﻴﻔﻬﻤﻪ ﻛﻤﺎ ﻳﺮﻳﺪ‪ ..‬ﻓﻘﺪ ﺃﻟﻔﻨﺎ ﻋﻤﻠﻴﺎﺕ ﺍﻟﻮﺻﺎﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻋﻠﻴﻨﺎ »ﳚﺐ‬ ‫ﺃﻥ ﲢﺐ ﺑﻠﺪﻙ‪ ..‬ﳚﺐ ﺃﻥ ﺗﺪﺍﻓﻊ ﻋﻦ ﺑﻠﺪﻙ‪ ..‬ﳚﺐ ﳚﺐ ﳚﺐ‪ «..‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ‬

‫ﻧﻌﻴﺶ ﳓﻦ ﻣﻦ ﻳﻄﺎﻟﺒﻮﻧﻨﺎ ﲞﺪﻣﺔ ﺍﳉﺰﺍﺋﺮ ﰲ ﺍﻟﻔﻘﺮ ﻭﺍﻟﺮﺫﻳﻠﺔ ﻭﺍﻟﻈﻠﻢ ﻭﺍﻟﻘﻬﺮ ﻭﻫﺬﺍ‬ ‫ﻟﻌﻤﺮﻱ ﺃﺳﻮﺃ ﻣﺎ ﻳﻠﻘﺎﻩ ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫ﻼ ﺑﺪﺃﺕ ﺃﻓﻬﻢ ﻋﻤﻠﻴﺎﺕ ﺍﻟﻔﺮﺍﺭ‬ ‫ﺃﺭﺽ ﺍﷲ ﻭﺍﺳﻌﺔ ﻛﻤﺎ ﻗﻠﺖ ﻣﻦ ﻗﺒﻞ‪ ..‬ﻭﻣﺆﺧﺮ‪‬ﺍ ﻓﻌ ﹰ‬

‫ﻋﱪ ﺍﻟﺒﺤﺮ ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﻋﻨﺪﻧﺎ ﺑـ»ﺍﳊﺮﺍﻗﺔ« ﺍﻟﺬﻱ ﻳﻔﺮﻭﻥ ﲜﻠﻮﺩﻫﻢ ﻣﻦ ﺑﻠﺪﻫﻢ ﺍﻟﱵ‬ ‫ﱂ ﺗﻘﺪﻡ ﳍﻢ ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺍﺳﺘﻘﻼﻝ ﺳﻮﻯ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﺘﻘﺘﻴﻞ‬

‫ﻭﺍﳉﻮﻉ ﻭﺍﻟﻔﻘﺮ ﻭﺍﻟﺘﺴﻠﻂ ﻭﻣﻊ ﻫﺬﺍ ﻣﺎﺯﺍﻟﻮﺍ ﻋﺎﻟﻘﲔ ﰲ ﺃﺩﻣﻐﺘﻨﺎ ﻳﺮﻳﺪﻭﻧﻨﺎ ﺃﻥ ﻧﻌﻴﺪ ﻣﺎ‬ ‫ﻗﺎﻡ ﺑﻪ ﺁﺑﺎﺅﻧﺎ ﻭﺃﺟﺪﺍﺩﻧﺎ‪.‬‬

‫ﺻﺤﻴﺢ ﺃﱐ ﻣﺘﻴﻢ ﺑﺴﲑﺓ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ ﻭﺍﻟﺒﺸﲑ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ‬

‫ﻭﻓﺼﺎﺣﺘﻪ ﺍﻟﱵ ﺃﺫﻫﻠﺘﲏ ﻭﻣﺘﻴﻢ ﺑﺸﺠﺎﻋﺔ ﻣﺼﻄﻔﻲ ﺑﻦ ﺑﻮﻟﻌﻴﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ‬ ‫ﺍﻟﻜﺒﺎﺭ‪ ..‬ﻭﺃﺩﻭﺥ ﰲ ﻋﺒﻘﺮﻳﺔ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ‪ ..‬ﻭﻣﻐﺮﻡ ﺑﺎﻟﺘﻨﻮﻉ ﺍﻟﻔﺮﻳﺪ ﻣﻦ ﻧﻮﻋﻪ ﰲ‬

‫ﺍﳉﺰﺍﺋﺮ ﻋﱪ ﺗﺮﺍ‪‬ﺎ ﻓﺘﻜﺎﺩ ﻛﻞ ﻭﻻﻳﺔ ﲣﺘﻠﻒ ﲤﺎﻣ‪‬ﺎ ﻋﻦ ﺍﻷﺧﺮﻯ‪ ..‬ﻭﻟﻐﺮﺍﻣﻲ ﻫﺬﺍ‬ ‫‪100‬‬

‫ﻭﺿﻌﺖ ﻣﻨﺬ ﻣﺪﺓ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻴﻊ ﲢﻮﻱ ﺻﻮﺭ‪‬ﺍ ﻋﻦ ﺑﻌﺾ ﻣﺪ‪‬ﺎ ﺍﳋﻼﺑﺔ‪ ..‬ﻭﻛﺬﻟﻚ‬

‫ﻛﺘﺒﺖ ﻣﻮﺍﺿﻴﻊ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻈﻤﺎﺀ ﰲ ﺍﳉﺰﺍﺋﺮ ﻛﻨﻮﻉ ﻣﻦ ﺍﻻﺣﺘﺮﺍﻡ ﳌﺎ ﺑﺬﻟﻮﻩ ﻭﺳﻌﻮﺍ‬

‫ﻟﺘﺤﻘﻴﻘﻪ‪ ..‬ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲡﻌﻠﲏ ﺃﺑﺘﺴﻢ ﻛﻮﱐ ﻭﻟﺪﺕ ﰲ ﺍﳉﺰﺍﺋﺮ‪..‬‬

‫ﻭﻟﻜﲏ ﺣﱴ ﺍﻵﻥ ﻻ ﺃﺳﺘﻄﻴﻊ ﺇﺩﻋﺎﺀ ﺣﺐ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺃﻭ ﺃﱐ ﺳﺄﻛﻮﻥ ﻭﺍﺣﺪ‪‬ﺍ ﻣﻦ‬ ‫ﺍﳌﻨﺎﺿﻠﲔ ﻷﺟﻞ ﺣﻘﻮﻗﻬﺎ ﻭﻷﺟﻞ ﺳﻼﻣﺘﻬﺎ‪.‬‬ ‫ﺳﻴﻘﻮﻝ ﱄ ﺃﺣﺪﻫﻢ »ﺇ‪‬ﺎ ﺧﻴﺎﻧﺔ ﳍﻢ ﻭﳌﺎ ﻗﺎﻣﻮﺍ ﺑﻪ ﻟﻠﺠﺰﺍﺋﺮ ﺣﱴ ﲢﻴﺎ ﺃﻧﺖ«‪.‬‬ ‫ﻓﺄﻗﻮﻝ ﻟﻪ‪ :‬ﺃﻧﺎ ﺟﺒﺎﻥ ﻣﻦ ﺭﺃﺳﻲ ﻭﺣﱴ ﺃﲬﺺ ﻗﺪﻣﻲ‪ ..‬ﻭﻛﻞ ﺍﻟﺬﻱ ﺃﻋﺪ ﺑﺘﻘﺪﳝﻪ‬

‫ﳍﺬﺍ ﺍﻟﺒﻠﺪ ﻫﻮ ﺃﻥ ﺃﻛﻮﻥ ﻣﻔﻴﺪ‪‬ﺍ ﳌﻦ ﺣﻮﱄ ﻭﺇﻧﺴﺎﻧ‪‬ﺎ ﺻﺎﳊﹰﺎ ﺗﺒﻘﻰ ﺳﲑﺗﻪ ﻋﻄﺮﺓ ﻋﻠﻰ‬ ‫ﺃﻓﻮﺍﻩ ﺍﳋﻠﻖ‪ ..‬ﻭﺇﻧﺴﺎﻧ‪‬ﺎ ﻗﺪﻡ ﺷﻴﺌﹰﺎ ﰲ ﺣﻴﺎﺗﻪ ﻳﺒﻘﻰ ﻟﻪ ﻛﺮﺻﻴﺪ‪ ..‬ﺃﻣﺎ ﺃﻥ ﺃﺑﺪﺃ ﰲ‬

‫ﻋﻤﻠﻴﺎﺕ ﺍﳊﺐ ﺍﻟﻘﻬﺮﻱ ﻭﺍﻟﺪﻓﺎﻉ ﺍﳉﱪﻱ ﻭﺍﻟﻨﻀﺎﻝ ﺍﻟﺴﻠﻤﻲ ﻓﺬﻟﻚ ﻻ ﻳﻨﺎﺳﺒﲏ ﻋﻠﻰ‬

‫ﺍﻷﻗﻞ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ ﺣﻴﺚ ﻗﺪ ﺗﺼﺪﻡ ﺇﺫﺍ ﻣﺎ ﻭﺟﺪﺕ ﺃﺧﻮﻙ ﻳﻨﺘﻤﻲ ﺇﱃ ﲨﺎﻋﺔ‬ ‫ﺍﳌﺨﺎﺑﺮﺍﺕ ﻳﺮﺍﻗﺐ ﻛﻞ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﻭﲡﺪ ﻧﻔﺴﻚ ﳏﻞ ﺍﻫﺘﻤﺎﻡ ﻣﻦ ﺷﺒﻜﺔ ﻛﺒﲑﺓ‬

‫ﻭﻋﻈﻴﻤﺔ ﺗﺮﺻﺪ ﻛﻞ ﻣﺎ ﺗﺘﻔﻮﻩ ﺑﻪ‪ ..‬ﺃﻭ ﺃﻥ ﲢﻴﺎ ﰲ ﺟﻮ ﺍﻟﻜﺬﺏ ﺍﳌﻨﻈﻢ ﻋﻠﻴﻨﺎ‪ ..‬ﻭﻣﻦ‬ ‫ﰒ ﻳﺼﻌﺪ ﻋﻠﻰ ﺃﻛﺘﺎﰲ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺍﻟﻐﺎﻭﻭﻥ ﻭﺍﳌﺮﺗﺸﻮﻥ ﻭﺍﳌﺴﺘﻔﻴﺪﻭﻥ ﻓﻬﺬﺍ ﻋﻴﺐ ﻋﻠﻲ‬ ‫ﺣﻘﹰﺎ‪.‬‬

‫ﻟﺬﺍ ﲡﺪﱐ ﻻ ﺃﺅﻣﻦ ﺑﺄﺣﺰﺍﺏ ﻭﻻ ﺣﺮﻛﺎﺕ ﻭﻻ ﺷﺨﺼﻴﺎﺕ ﻭﻻ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ ﺳﻮﻯ‬

‫ﻼ ﻋﻠﻰ ﺍﷲ‬ ‫ﺑﻨﻔﺴﻲ ﻭﺑﺎﱐ ﺇﻥ ﺳﻌﻴﺖ ﻟﺘﻘﺪﱘ ﺷﻲﺀ ﻓﺴﺄﻗﺪﻣﻪ ﲜﻬﺪﻱ ﻭﺣﺪﻱ ﻣﺘﻮﻛ ﹰ‬

‫ﻭﻻ ﺃﺭﻛﻦ ﺇﱃ ﺍﳋﺰﻋﺒﻼﺕ‪ ..‬ﻓﻼ ﺗﺘﻮﻗﻊ ﻣﲏ ﺃﻳﻬﺎ »ﺍﻟﺰﺍﺋﺮ ﺍﳉﺰﺍﺋﺮﻱ« ﺃﻥ ﺃﻛﻮﻥ ﻋﺒﺪ‬ ‫ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ ﺁﺧﺮ ﺃﻭ ﺍﻟﻌﺮﰊ ﺑﻦ ﻣﻬﻴﺪﻱ ﺍﳉﺪﻳﺪ‪ ..‬ﻓﺄﻧﺎ ﳎﺮﺩ ﺷﺎﺏ ﻳﺴﻌﻰ‬ ‫ﻷﻥ ﻳﻜﻮﻥ ﻧﻔﺴﻪ ﻭﻣﺴﺘﻘﺒﻠﻪ ﺃﻣﺎ ﺍﻟﺒﺎﻗﻲ ﻓﺎﷲ ﺃﻋﻠﻢ‪.‬‬ ‫* * *‬

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‫ﺗﻨﻤﻴﺔ ﺣﺐ ﺍﻟﻮﻃﻦ‪ ..‬ﺁﺧﺮ ﺩﻋﺎﺑﺔ‬ ‫ﻣﺒﺪﻉ ﺍﻟﻘﺮﻥ ﻭﺟﻬﺒﺬﻫﺎ ﻭﺯﻳﺮ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﳉﺰﺍﺋﺮ ﺃﺑﺪﻉ ﻟﻨﺎ ﻣﺆﺧﺮ‪‬ﺍ ﻓﻜﺮﺓ ﻋﺒﻘﺮﻳﺔ‬

‫ﺟﺪ‪‬ﺍ‪ ..‬ﻻ ﺃﻋﻠﻢ ﻫﻞ ﺃﺑﺪﻋﻬﺎ ﻫﻮ ﺃﻡ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺃﺑﺪﻋﻬﺎ ﻟﻪ؟‪ ..‬ﻓﺎﻟﺮﺟﻞ ﻻ ﻳﺼﻠﺢ ﻟﻪ‬

‫ﻣﻨﺼﺐ ﺳﻮﻯ ﻣﻨﺼﺐ »ﻭﺯﻳﺮ« ﻓﻘﺪ ﻛﺎﻥ ﻗﺒﻞ ﻫﺬﺍ ﻭﺯﻳﺮ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻭﻗﺒﻠﻪ ﻋﻠﻰ‬ ‫ﻣﺎ ﺃﻇﻦ ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ!!!‪..‬‬

‫ﺍﻟﻔﻜﺮﺓ ﻫﻲ ﺗﻄﺒﻴﻖ ﻗﺮﺍﺭ ﲢﻴﺔ ﺍﻟﻌﻠﻢ ﻛﻞ ﺻﺒﺎﺡ ﻭﻛﻞ ﻣﺴﺎﺀ‪ ..‬ﺃﻱ ﺃﻥ ﺍﻟ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻳﺮﻓﻊ‬

‫ﰲ ﺍﻟﺼﺒﺎﺡ ﻭﻳﺘﻢ ﺇﻧﺰﺍﻟﻪ ﰲ ﺍﳌﺴﺎﺀ ﻣﺎ ﻳﻌﲏ ﺣﻮﺍﱄ ﺍﻟﻌﺸﺮﻭﻥ ﺩﻗﻴﻘﺔ ﰲ ﺍﻟﺼﺒﺎﺡ‬ ‫ﻭﺃﺧﺮﻯ ﰲ ﺍﳌﺴﺎﺀ ﻫﺬﺍ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ‪ ..‬ﻭ‪‬ﺎ ﺳﺘﻐﻠﻖ ﺍﳌﺪﺍﺭﺱ ﻭﺍﻟﱵ ﻫﻲ‬

‫ﺍﻻﺑﺘﺪﺍﺋﻴﺎﺕ ﻭﺍﳌﺘﻮﺳﻄﺎﺕ )ﺍﻹﻋﺪﺍﺩﻳﺎﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺸﺎﺭﻗﺔ( ﻭﺍﻟﺜﺎﻧﻮﻳﺎﺕ ﺃﺑﻮﺍ‪‬ﺎ ﻋﻠﻰ‬

‫ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻭﺍﻟﻨﺼﻒ ﺻﺒﺎﺣ‪‬ﺎ ﻭﲣﻴﻠﻮﺍ ﻣﻌﻲ ﻣﱴ ﺳﻴﻨﻬﺾ ﺍﻟﻄﻔﻞ ﻭﻣﱴ ﺳﻴﺠﻬﺰ‬

‫ﻧﻔﺴﻪ ﻭﻣﱴ ﺳﻴﻔﻄﺮ ﻭﻣﱴ ﻭﻣﱴ؟‪ ..‬ﻭﻫﺬﺍ ﻛﻠﻪ ‪‬ﺪﻑ ﺗﻨﻤﻴﺔ ﺣﺐ ﺍﻟﻮﻃﻦ ﰲ ﻧﻔﻮﺱ‬ ‫ﺍﻟﺘﻼﻣﻴﺬ ﻭﺧﻠﻖ ﺟﻴﻞ ﳛﺐ ﻭﻃﻨﻪ‪..‬‬

‫ﺩﺭﺳﺖ ﰲ ﻣﺼﺮ ﰲ ﻣﺮﺣﻠﺔ ﺣﺴﺎﺳﺔ ﻣﻦ ﻋﻤﺮﻱ‪ ..‬ﺩﺭﺳﺖ ﰲ ﻣﺪﺍﺭﺳﻬﺎ ﺍﳋﺎﺻﺔ‪..‬‬

‫ﺗﻠﻚ ﺍﳌﺪﺍﺭﺱ ﺍﻟﱵ ﺗﻀﻢ ﰲ ﻃﻴﺎ‪‬ﺎ ﳐﺘﻠﻒ ﺍﻷﺟﻨﺎﺱ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻘﺮﻳﺒ‪‬ﺎ ﻓﻔﻲ ﺍﻟﻔﺼﻞ‬ ‫ﺳﺘﺠﺪ ﺃﻥ ﻫﻨﺎﻙ ‪ 20‬ﰲ ﺍﳌﺎﺋﺔ ﻣﺼﺮﻳﻮﻥ ﻭﺍﻟﺒﺎﻗﻲ ﻣﺘﻨﻮﻋﻮﻥ ﺑﲔ ﺍﳉﺰﺍﺋﺮ ﻭﺍﻟﺒﺤﺮﻳﻦ‬

‫ﻼﰲ‬ ‫ﻭﺍﻟﻜﻮﻳﺖ ﻭﻟﺒﻨﺎﻥ ﻭﻟﻴﺒﻴﺎ ﻭﻛﻞ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ‪ ..‬ﻭﺑﺎﻟﻔﻌﻞ ﻛﺎﻧﺖ ﻓﺘﺮ ﹰﺓ ﳑﻴﺰ ﹰﺓ ﻓﻌ ﹰ‬

‫ﺣﻴﺎﰐ ﺣﻴﺚ ﻋﺸﺖ ﲡﺮﺑﺔ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻟﺬﻱ ﻟﻐﺎﻳﺔ ﺍﻵﻥ ﺃﺗﺸﺎﺟﺮ ﺑﺴﺒﺒﻪ ﻣﻊ ﺍﻟﺒﻌﺾ‬

‫ﻷ‪‬ﻢ ﱂ ﻳﻌﺮﻓﻮﺍ ﻗﻂ ﻣﻌﲎ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ‪ ..‬ﻭﰲ ﻣﺼﺮ ﻛﻨﺎ ﳓﻴﻲ ﺍﻟﻌﻠﻢ ﻛﻞ ﺻﺒﺎﺡ‬

‫ﻼ ﻭﻛﻨﺎ ﻻ ﻧﻨﺸﺪ ﻓﻘﻂ ﳌﺼﺮ ﺑﻞ ﻛﻨﺎ ﻧﻨﺸﺪ ﻛﻞ ﺻﺒﺎﺡ ﺣﻮﺍﱄ ﺍﳋﻤﺴﺔ ﺃﻧﺎﺷﻴﺪ‬ ‫ﻓﻌ ﹰ‬ ‫ﻭﺁﺧﺮﻫﺎ ﻫﻮ »ﺍﻟﻮﻃﻦ ﺍﻷﻛﱪ« ﺭﺍﺋﻌﺔ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ..‬ﻭﻛﻨﺎ ﻧﺼﻌﺪ ﺍﻟﻔﺼﻮﻝ‬

‫ﻼ‪ ..‬ﺗﻐﻨﻴﻬﺎ ﻭﺃﻧﺖ ﺗﻀﺮﺏ ﺻﺪﻳﻘﻚ ﺍﻟﻠﻴﱯ‬ ‫ﻭﳓﻦ ﻧﻐﻨﻴﻬﺎ ﻭﺑﻨﺸﻮﺓ ﻋﺎﺭﻣﺔ ﻓﻌ ﹰ‬

‫ﲟﺴﻄﺮﺗﻚ ﺍﻟﱵ ﺃﺧﺮﺟﺘﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻏﺮﻳﺒﺔ ﻣﻦ ﺍﶈﻔﻈﺔ ﰲ ﺫﻟﻚ ﺍﳉﻮ ﺍﻟﺒﺎﺭﺩ‪..‬‬

‫ﻧﻐﻨﻴﻬﺎ "ﺁﺁﺁﺁﺁ ﺁﺁﺁﺁﺁﺁﺁ" ﺗﻌﺮﻓﻮﻥ ﺗﻠﻚ ﺍﻟﺮﻧﺔ ﺍﻟﻐﺮﻳﺒﺔ ﻟﻸﻏﻨﻴﺔ ﻭﺍﻟﱵ ﺗﺪﻓﻊ ﻓﻴﻚ ﲪﺎﺳ‪‬ﺎ‬ ‫ﺃﻏﺮﺏ‪ ..‬ﻛﻨﺎ ﻧﺘﺴﺎﺑﻖ ﻣﻦ ﺳﻴﺠﺮﻱ ﻟﻴﻘﻒ ﺍﻷﻭﻝ ﰲ ﺍﻟﺼﻒ‪ ..‬ﻭﰲ ﺫﻟﻚ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺬﻱ‬ ‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺻﺮﺍﻣﺘﻪ ﻛﻨﺎ ﻧﺸﻌﺮ ﲝﻼﻭﺗﻪ‪ ..‬ﻛﻨﺖ ﺃﻻﺣﻆ ﺫﻟﻚ ﺍﳊﺐ ﺍﻟﻌﺎﺭﻡ‬

‫ﻟﻠﻤﺼﺮﻳﲔ ﻟﺒﻠﺪﻫﻢ ﻣﺼﺮ‪ ..‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﳑﺎ ﻗﺪ ﻳﻘﻮﻟﻮﻩ ﰲ ﺣﺎﻟﺔ ﻏﻀﺐ ﺃﻭ ﺇﺣﺒﺎﻁ‬ ‫‪102‬‬

‫ﻼ ﺟﺪﻳﺪ‪‬ﺍ ﳛﺐ ﻣﺼﺮ‬ ‫ﻼ ﺟﻴ ﹰ‬ ‫ﺃﻭ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﰲ ﺣﻘﻬﺎ‪ ..‬ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻭﺟﺪﺕ ﻓﻌ ﹰ‬

‫ﻼ ﻋﻠﻰ‬ ‫ﻣﻦ ﻗﻤﺔ ﺭﺃﺳﻪ ﺣﱴ ﺃﲬﺺ ﻗﺪﻣﻴﻪ ﻭﻳﺮﻓﺾ ﺣﱴ ﺍﻟﺘﻠﻤﻴﺢ ﳍﺎ ﺑﺎﻟﺴﻮﺀ ﺟﻴ ﹰ‬ ‫ﺻﻐﺮﻩ ﻳﻌﺮﻑ ﺗﺎﺭﻳﺦ ﺑﻼﺩﻩ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ ..‬ﻭﻳﻌﻠﻢ ﺟﻴﺪ‪‬ﺍ ﺑﺄﻧﻪ ﻣﻬﻤﺎ ﺣﺪﺙ ﳍﺬﻩ ﺍﻟﺒﻼﺩ‬

‫ﻣﻦ ﺗﻘﻬﻘﺮ ﻓﺤﺘﻤ‪‬ﺎ ﺳﺘﻌﻮﺩ ﺃ‪‬ﻰ ﳑﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ‪ ..‬ﻻ ﺃﻗﻮﻝ ﻫﺬﺍ ﻛﻨﻮﻉ ﻣﻦ ﺍ‪‬ﺎﻣﻠﺔ‬

‫ﻭﻟﻜﻦ ﻷﱐ ﻋﺸﺖ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺃﻋﻠﻢ ﺟﻴﺪ‪‬ﺍ ﻣﺎ ﺃﻗﻮﻟﻪ ﻭﻗﺪ ﺗﺄﻛﺪﺕ ﻣﻦ ﻫﺬﺍ ﰲ ﺍﻟﺴﻨﻮﺍﺕ‬ ‫ﺍﳌﺎﺿﻴﺔ ﻣﻊ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ ﺍﳌﺼﺮﻳﲔ‪.‬‬

‫ﺃﻣﺎ ﻫﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻓﻼ ﺃﺩﺭﻱ ﺣﻘﹰﺎ؟‪ ..‬ﻫﻞ ﻫﻨﺎﻙ ﻣﺸﺎﻋﺮ ﲡﺎﻩ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﻭﻫﺬﺍ‬

‫ﺍﻟﺒﻠﺪ؟‪ ..‬ﺍﻟﻨﺘﻴﺠﺔ ﻣﺒﻬﻤﺔ ﻭﻓﻴﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺴﻠﺒﻴﺔ‪ ..‬ﻭﻫﻞ ﻃﺮﻳﻘﺔ ﲢﻴﺔ ﺍﻟﻌﻠﻢ‬

‫»ﺍﻹﺟﺒﺎﺭﻳﺔ« ﺻﺒﺎﺡ ﻣﺴﺎﺀ ﺳﺘﺤﻞ ﻫﺬﺍ ﺍﻟﻌﺎﺋﻖ؟؟‬

‫ﺍﳌﺸﻜﻠﺔ ﻣﺸﻜﻠﺔ ﻗﻠﻮﺏ ﻻ ﺟﻮﺍﺭﺡ ﺗﻘﻒ ﻟﺮﺑﻊ ﺃﻭ ﻧﺼﻒ ﺳﺎﻋﺔ ﻻ ﺗﺴﺘﻤﻊ ﺣﱴ ﳌﺎ‬

‫ﻳﺘﻢ ﺇﻧﺸﺎﺩﻩ‪ ..‬ﻗﺒﻞ ﻫﺬﺍ ﻛﻠﻪ ﻫﻞ ﻭﻋﻰ ﻫﺬﺍ ﺍﳉﻴﻞ ﻭﻫﺆﻻﺀ ﺍﻟﺘﻼﻣﻴﺬ ﺗﺎﺭﻳﺦ ﻫﺬﻩ ﺍﻟﺒﻠﺪ‬

‫ﻭﻛﻴﻒ ﻫﻲ ﺍﻵﻥ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻣﺴﺘﻘﻠﺔ؟‪ ..‬ﻫﻞ ﺩﺭ‪‬ﺳﻨﺎﻫﻢ ﺑﺎﻷﺳﻠﻮﺏ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺸﻮﻕ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﺒﻼﺩ ﻭﻋﻈﻤﺎﺀ ﺍﻟﺒﻼﺩ ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﺩ؟‪ ..‬ﻻ ﺫﻟﻚ ﺍﻷﺳﻠﻮﺏ ﺍﳌﺘﻌﺴﻒ ﺍﻟﺬﻱ‬

‫ﻳﻨﻔﺮ ﻣﻨﻪ ﺍﻟﻮﺍﺣﺪ ﻭﻛﺄﻧﻨﺎ ﻣﻀﻄﺮﻭﻥ ﺇﱃ ﺍﳊﺸﻮ ﻭﺍﳊﺸﻮ ﻓﻘﻂ‪ ..‬ﺍﳌﺸﻜﻠﺔ ﻟﻴﺴﺖ ﰲ‬ ‫ﺍﳌﻨﺎﻫﺞ ﻭﺣﺪﻫﺎ ﺍﳌﺸﻜﻠﺔ ﰲ ﺍﻟﺬﻳﻦ ﻳﺪﺭﺳﻮﻥ ﺍﳌﻨﺎﻫﺞ‪ ..‬ﻋﻠﻤﻮﺍ ﺍﻷﺳﺎﺗﺬﺓ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‬

‫ﻣﻌﲎ ﺍﻟﺘﺪﺭﻳﺲ ﻭﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ ﻻ ﺃﻥ ﺗﻐﲑ ﺍﳌﻨﺎﻫﺞ ﻭﺗﺒﻘﻲ ﻋﻠﻰ ﺃﺳﺎﺗﺬﺓ ﺍﻟﻌﺼﺮ‬ ‫ﺍﳊﺠﺮﻱ ﻣﻦ ﺣﻄﻤﻮﺍ ﻓﻴﻨﺎ ﻣﻨﺎﺑﻊ ﺍﻹﺑﺪﺍﻉ‪.‬‬

‫ﻳﻮﻡ ﺃﻭﻗﻔﺖ ﻣﻠﻒ ﺍﳉﺎﻣﻌﺔ ﻭﲢﻮﻟﺖ ﺇﱃ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺃﺣﺐ ﺩﺭﺍﺳﺘﻪ ﻓﻬﻤﺖ ﺍﻟﻜﺜﲑ‬

‫ﻭﺍﻟﻜﺜﲑ‪ ..‬ﻭﻭﺟﺪﺕ ﻧﻔﺴﻲ ﺃﻓﻀﻞ ﺑﻜﺜﲑ ﳑﺎ ﻛﻨﺖ ﻋﻠﻴﻪ‪ ..‬ﻳﻮﻣﻬﺎ ﺑﺪﺃﺕ ﺃﻗﺮﺃ ﻋﻦ ﺗﺎﺭﻳﺦ‬ ‫ﺍﻟﺒﻼﺩ ﻭﺑﺪﺃﺕ ﺃﻃﺎﻟﻊ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﻋﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﳑﺎ ﺣﺪﺙ ﺑﻌﺪ ﺍﻻﺳﺘﻘﻼﻝ ﲢﺖ‬

‫ﺃﻳﺪﻱ ﺻﻨﺎﻉ ﺍﻻﺳﺘﻘﻼﻝ ﺃﻧﻔﺴﻬﻢ ﻭﻟﻜﻦ ﺍﻟﺒﻼﺩ ﺷﻲﺀ ﻭﺍﻟﺬﻳﻦ ﳛﻜﻤﻮ‪‬ﺎ ﺷﻲﺀ ﺁﺧﺮ‪..‬‬ ‫ﻋﻨﺪﻫﺎ ﻓﻘﻂ ﻋﻠﻤﺖ ﺑﺄﻥ ﺍﳉﺰﺍﺋﺮ ﺃﻛﱪ ﺑﻜﺜﲑ ﻭﺑﺪﺃﺕ ﺃﻗﺘﻨﻊ ﺑﺄﻧﻪ ﺳﻴﺄﰐ ﻳﻮﻡ ﺗﻜﻮﻥ‬

‫ﻓﻴﻪ ﺃﻓﻀﻞ‪ ..‬ﻭﻟﻜﻦ »ﻣﱴ« ﺍﷲ ﺍﻋﻠﻢ؟‪ ..‬ﺣﱴ ﻋﻠﻰ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﳍﺎ ﺍﻵﻥ‪..‬‬

‫ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻏﺐ ﰲ ﺗﻘﺴﻴﻤﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻘﺒﻠﻴﺎﺕ ﻭﳛﺎﻭﻝ ﺃﻥ ﳚﻌﻞ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﺩﻭﻟﺔ ﻭﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪ ..‬ﻭﻗﺪ ﳒﺤﻮﺍ ﰲ ﻫﺬﺍ‪ ..‬ﻭﻣﻦ ﻳﺰﻭﺭ ﺑﻼﺩ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﺳﻴﻌﺮﻑ ﺟﻴﺪ‪‬ﺍ ﻣﺎ ﺃﲢﺪﺙ ﻋﻨﻪ‪ ..‬ﻭﻟﻜﻦ‪ ..‬ﺇﱃ ﻣﱴ؟‬

‫ﺃﻣﺎ ﻫﺬﻩ ﺍﳋﺰﻋﺒﻼﺕ‪ ..‬ﻓﻼ ﻧﺪﺭﻱ ﻣﱴ ﺳﻴﻬﺪﻳﻨﺎ ﺍﷲ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻗﻮﻡ ﻟﻨﻌﻴﺪ‬ ‫‪103‬‬

‫ﺣﺴﺎﺑﺎﺗﻨﺎ ﰲ ﻗﻄﺎﻉ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺻﺤﻴﺢ ﻻ ﻋﻠﻰ ﺍﻟﺘﻐﲑﺍﺕ‬

‫ﺍﻟﻄﺎﺭﺋﺔ؟‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺴﻤﻲ ﺑﻪ ﺃﻧﻔﺴﻨﺎ »ﳓﻦ ﺟﻴﻞ ﺍﻟﺘﺠﺎﺭﺏ ﺃﻭ ﺍﻷﺻﺢ ﻓﺌﺮﺍﻥ‬ ‫ﺍﻟﺘﺠﺎﺭﺏ«‪ ..‬ﺟﺮﺑﻮﺍ ﻭﻻ ﻳﺰﺍﻟﻮﺍ ﳚﺮﺑﻮﻥ ﻛﻞ ﺷﻲﺀ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﳍﻢ‪ ..‬ﻭﻟﻜﻦ ﺇﱃ‬

‫ﻣﱴ ﺃﻳﻀ‪‬ﺎ؟‬

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‫ﺭﺩﻙ ﺑﺎﻟﻚ‪ ..‬ﺃﻧﺖ ﺗﺘﺤﺪﺙ ﰲ ﺍﻟﺴﻴﺎﺳﺔ!!‬ ‫ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻷﻣﻮﺭ ﻭﻣﻀﺤﻜﺎ‪‬ﺎ ﺃﻥ ﺍﻟﻜﺒﺖ ﻭﺍﻟﻐﻢ ﺍﻟﺬﻱ ﳊﻖ ﺑﺎﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﺻﺎﺭ ﻳﻠﺤﻖ ﺣﱴ ﺑﺎﻷﻟﺴﻨﺔ ﻭﺍﻵﺭﺍﺀ ﺍﳋﺎﺻﺔ ﺑﺎﳌﻮﺍﻃﻨﲔ ﺍﻟﺒﺴﻄﺎﺀ‪.‬‬

‫ﺃﺣﺪ ﺍﻷﺻﺪﻗﺎﺀ ﳑﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ﺑﺄﻣﺮ ﻣﺪﻭﻧﱵ ﻫﺬﻩ ﺗﻔﺎﺟﺄ ﺃﺛﻨﺎﺀ ﲝﺜﻪ ﻋﻠﻰ‬

‫ﺍﻟﻨﺖ ﺑﻮﺟﻮﺩﻫﺎ‪ ..‬ﻭﺟﺎﺀﱐ ﰲ ﺍﳌﺴﺎﺀ ﻭﻋﻠﻰ ﺳﺤﻨﺘﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳍﻠﻊ ﻭﺍﻟﺮﻋﺐ ﻭﰲ‬

‫ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﺑﺘﺴﺎﻣﺔ ﻣﻦ ﻧﻮﻉ »ﺭﺍﻫﻲ ﺧﻼﺕ ﻋﻠﻴﻚ« ﺃﻭ »ﺃﺑﺸﺮﻙ ﺑﻘﺮﺏ ‪‬ﺎﻳﺘﻚ ﻳﺎ‬ ‫ﻋﺼﺎﻡ«‪.‬‬

‫ﻭﺑﺪﺃ ﻳﺘﺤﺪﺙ ﻣﻌﻲ ﺑﻌﺒﺎﺭﺍﺕ ﺃﺧﺮﻯ ﻛﺬﻟﻚ ﻣﻦ ﻧﻮﻉ »ﺃﻧﺖ ﺗﺘﺤﺪﺙ ﰲ ﺍﻟﺴﻴﺎﺳﺔ‬

‫ﻫﺎﻩ…؟؟؟« ‪» ..‬ﺭﺩ ﺑﺎﻟﻚ«‪ ..‬ﺃﻭ »ﺧﺬ ﺣﻴﻄﺘﻚ«‪ ..‬ﻭ«ﻻ ﺩﺍﻋﻲ ﳌﺜﻞ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﻭﺍﺗﻖ‬ ‫ﺍﻟﻨﺎﺭ« ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻫﻲ ﺍﻟﺴﻠﻄﺔ ﻭﻣﺎ ﺷﺎﺑﻪ ﳑﻦ ﳚﻴﺪﻭﻥ ﺻﻔﻌﻨﺎ ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﳚﺪﻭﻩ‬

‫ﰲ ﻃﺮﻳﻘﻬﻢ ‪‬ﺮﺩ ﺃﻧﻨﺎ ‪‬ﺎﻣﺴﻨﺎ ﺑﺸﺄﻥ ﺯﻳﺎﺩﺓ ﺳﻌﺮ ﺍﳋﺒﺰ ﺇﱃ ﺍﻟﻀﻌﻒ‪.‬‬

‫ﻭﻣﻨﺬ ﻣﱴ ﻭﺃﻧﺎ ﺃﲢﺪﺙ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ؟‪ ..‬ﻣﺎ ﺃﻗﻮﻟﻪ ﻟﻴﺲ ﺭﺃﻳ‪‬ﺎ ﺳﻴﺎﺳﻴ‪‬ﺎ ﺃﻭ ﺗﺼﺮﳛ‪‬ﺎ‬

‫ﺧﻄﲑ‪‬ﺍ‪ ..‬ﻫﺬﺍ ﺭﺃﻱ ﻣﻮﺍﻃﻦ ﻋﺎﺩﻱ ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﺃﻳﻦ ﺍﻟﺮﻳﺒﺔ ﰲ ﻛﻞ ﻣﺎ ﺃﻗﻮﻟﻪ؟‪..‬‬

‫ﺃﲢﺪﺙ ﻋﻠﻰ ﺣﺴﺐ ﻣﺴﺘﻮﺍﻱ ﺍﻟﺜﻘﺎﰲ ﻭﺍﳌﻌﺮﰲ ﻭﻻ ﺃﺣﺪ ﻣﻠﺰﻡ ﺑﺄﻥ ﻳﺘﺒﻊ ﺃﻭ ﻳﺄﺧﺬ ﲟﺎ‬ ‫ﺃﻗﻮﻟﻪ‪ ..‬ﻭﻟﻜﻨﻪ ﺭﺃﻳﻲ ﻭﻻ ﺃﺣﺪ ﺳﻴﺠﱪﱐ ﻋﻠﻰ ﺃﻥ ﺃﺻﻤﺖ ﺇﺫﺍ ﻣﺎ ﻭﺟﺪﺕ ﺍﳌﻜﺎﻥ‬

‫ﺍﳌﻨﺎﺳﺐ ﻟﻘﻮﻟﻪ ﻭﻫﻮ ﻫﺬﻩ ﺍﳌﺪﻭﻧﺔ‪/‬ﺍﻟﻜﺘﺎﺏ‪ ..‬ﻭﻗﺪ ﺩﻫﺸﺖ ﳍﺬﺍ ﺍﳍﻠﻊ ﺍﻟﺬﻱ ﺃﺻﺎﺏ‬

‫ﺻﺪﻳﻘﻲ ﻓﻬﻮ ﻣﻌﺘﺎﺩ ﺃﻥ ﻳﻘﺮﺃ ﺑﻌﺾ ﺍﻵﺭﺍﺀ ﺍﶈﺘﺸﻤﺔ ﰲ ﺟﺮﺍﺋﺪ ﺍﻟﺪﻭﻟﺔ ﻛﺎﳋﱪ‬

‫ﻭﺍﻟﺸﺮﻭﻕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳉﺮﺍﺋﺪ ﺍﻟﱵ ﻟﻴﺴﺖ ﺣﱴ ﺟﺮﺍﺋﺪ ﲟﻌﲎ ﺍﻟﻜﻠﻤﺔ ﺑﻞ ﻋﺒﺎﺭﺓ‬

‫ﻋﻦ ﻣﺴﻮﺩﺍﺕ ﺗﺒﺎﻉ ﺑﻌﺸﺮﺓ ﺩﻧﺎﻧﲑ ﻭﺍﲰﻬﺎ ﺍﻷﺻﻠﻲ »ﺗﺎﺑﻠﻮﻭﻳﺪ« ﻭﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺮﻑ‬ ‫ﻣﻌﲎ ﺍﳉﺮﺍﺋﺪ ﺍﳊﻘﻴﻘﻴﺔ ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﺻﺤﻴﻔﺔ ﻛﺎﻟﻘﺪﺱ ﺍﻟﻌﺮﰊ ﻭﻏﲑﻫﺎ‪.‬‬

‫ﻭﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺍﳉﺰﺍﺋﺮﻱ ﻛﺎﻟﻌﺎﺩﺓ ﻻ ﻳﺒﺚ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﺮﻯ ﻭﺇﻥ ﺑﺜﻬﺎ ﻓﻬﻮ ﻳﻈﻬﺮ‬

‫ﺍﳌﺴﺌﻮﻟﲔ ﻋﻠﻰ ﺃ‪‬ﻢ ﺃﺑﻄﺎﻝ ﻭﺍﳊﻘﻴﻘﺔ ﻋﻜﺲ ﺫﻟﻚ‪ ..‬ﻭﻗﺪ ﺣﻔﻈﻨﺎ ﻣﻦ ﻳﺘﻢ‬

‫ﺍﺳﺘﻀﺎﻓﺘﻬﻢ ﺑﺼﻔﺔ ﺩﻭﺭﻳﺔ ﻭﻣﻦ ﻳﺮﻏﺐ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻔﻌﻞ ﰲ ﲰﺎﻉ ﺭﺃﻳﻬﻢ ﻳﺘﻢ ﺇﺑﻌﺎﺩﻫﻢ‬

‫ﻋﻦ ﺍﻟﺸﺎﺷﺔ ‪‬ﺎﺋﻴ‪‬ﺎ‪ ..‬ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﳉﺰﺍﺋﺮ ﻻ ﺗﺴﻤﺢ ﺑﺈﻧﺸﺎﺀ ﻗﻨﻮﺍﺕ ﻓﻀﺎﺋﻴﺔ‬

‫ﻋﻠﻰ ﺃﺭﺿﻬﺎ ﲟﻌﲎ ﺃﻥ ﻣﻦ ﻳﺮﻏﺐ ﰲ ﺇﻧﺸﺎﺀ ﻗﻨﺎﺓ ﻓﻀﺎﺋﻴﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻭﺧﺎﺻﺔ ﺇﺫﺍ‬

‫ﻛﺎﻧﺖ ﺟﺰﺍﺋﺮﻳﺔ ﻓﻌﻠﻴﻪ ﺃﻥ ﳛﺎﻭﻝ ﰲ ﺑﻼﺩ ﺃﺧﺮﻯ‪ ..‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻟﻨﻔﺲ ﺍﻟﺴﺒﺐ ﺃﻥ ﻳﺒﻘﻰ‬ ‫‪105‬‬

‫ﺍﻟﺮﺃﻱ ﻭﺍﻹﻋﻼﻡ ﺍﳊﻜﻮﻣﻲ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻳﺮﻏﺐ ﺍﻟﻜﺒﺎﺭ ﻓﻴﻪ ﺃﻥ ﻳﺒﻘﻰ‪.‬‬

‫ﺣﱴ ﺍﻷﺣﺰﺍﺏ ﺍﻟﱵ ﻓﺠﺄﺓ ﻧﺴﻤﻊ ﻋﻦ ﺗﺸﻜﻠﻬﺎ ﻻ ﻓﺎﺋﺪﺓ ﳍﺎ ﻭﳍﺬﺍ ﺗﺴﻤﺢ ‪‬ﺎ‬

‫ﺍﻟﺴﻠﻄﺔ ﺇ‪‬ﺎ ﺃﺣﺰﺍﺏ ﺷﻜﻠﻴﺔ ﻓﻘﻂ ﻟﻠﺘﺰﻳﲔ‪ ..‬ﻭﻻ ﳝﻜﻨﻬﺎ ﺗﻐﻴﲑ ﺷﻲﺀ‪ ..‬ﻓﻬﻲ ﺗﺎﺑﻌﺔ‬

‫ﻭﻟﻴﺴﺖ ﻣﺘﺒﻌﺔ‪.‬‬

‫ﻭﺣﱴ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺴﻠﻔﻴﺔ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻬﺎ ﻭﳝﺰﻗﻮﻥ ﻭﻳﺸﺮﺷﺤﻮﻥ ﻭﺇﺫﺍ ﻣﺮ ‪‬ﻢ‬

‫ﺳﻠﻔﻲ ﻣﺎ ﻭﻛﺄﻥ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﺍﻟﻄﲑ‪ ..‬ﻭﺍﻟﻐﺮﻳﺐ ﺃﻧﻪ ﻻ ﺃﺣﺪ ﻣﻨﻬﻢ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻘﻮﳍﺎ‬

‫ﺻﺮﺍﺣﺔ ﰲ ﻭﺟﻪ ﺃﻱ ﺳﻠﻔﻲ ﻛﺎﻥ‪ ..‬ﻭﺑﺎﻟﻄﺒﻊ ﺃﲢﺪﺙ ﻋﻦ ﺍﳌﺨﻀﺮﻣﲔ ﻣﻦ ﺍﻟﺴﻔﻠﻴﺔ‬

‫ﺍﻟﺬﻱ ﻳﻌﻠﻤﻮﻥ ﺑﺄﻥ ﺍﻟﺴﻠﻔﻴﺔ ﻣﺎ ﻫﻲ ﰲ ﺍﻷﺧﲑ ﺳﻮﻯ ﺗﻮﺟﻪ ﻭﺗﻮﺟﻴﻪ ﺳﻴﺎﺳﻲ ﲝﺖ ﻻ‬

‫ﺍﻟﻀﺤﺎﻳﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺷﻴﺌﹰﺎ‪ ..‬ﺷﺄ‪‬ﻢ ﺷﺄﻥ ﺍﳋﺮﺍﻑ ﺍﻟﱵ ﺗﺘﺒﻊ ﻣﻮﻻﻫﺎ ﻭﻻ ﺣﻮﻝ‬

‫ﻭﻻ ﻗﻮﺓ ﳍﺎ‪ ..‬ﻭﰲ ﺍﻷﺧﲑ ﻭﺇﺫﺍ ﻣﺎ ﺃﺻﺮﺭﺕ ﻳﻘﻮﻟﻮﻥ ﻟﻚ ﺑﺄﻧﻚ »ﳐﺮﻑ ﻭﻻ ﺗﻌﺮﻑ‬ ‫ﺻﻼﺣﻚ ﻭﺭﺷﺎﺩﻙ‪ ..‬ﻭﺑﺄﻧﻚ ﺟﺎﻫﻞ« ‪ ..‬ﻳﺎ ﺳﻴﺪﻱ ﺃﻧﺎ ﺟﺎﻫﻞ‪ ..‬ﺃﻧﺖ ﻭﺍﺵ ﺩﺧﻠﻚ‪.‬‬

‫ﻛﻞ ﻫﺬﺍ ﻭﺣﲔ ﻓﺠﺄﺓ ﻳﺮﻏﺐ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﺍﳊﺪﻳﺚ ﻓﻴﻤﺎ ﳛﺒﻪ ﻭﻣﺎ ﻳﻔﻀﻠﻪ ﻭﻋﻦ‬

‫ﺭﺃﻳﻪ ﰲ ﺍﳊﺎﺩﺛﺔ ﺍﻟﻔﻼﻧﻴﺔ ﻭﺍﻟﻄﺎﺭﺉ ﺍﻟﻔﻼﱐ ﻳﺮﻋﺐ ﺍﳉﻤﻴﻊ ﻭﳜﺎﻓﻮﻥ ﻷﻧﻨﺎ ﻻ ﻧﺰﺍﻝ‬

‫ﻧﻌﻴﺶ ﻭﻧﻌﺸﺶ ﰲ ﺩﺍﺧﻠﻨﺎ ﺃﻳﺎﻡ ﺍﻟﺮﻋﺐ ﻭﺍﻟﻄﻤﺲ ﻭﺍﻟﻜﺒﺖ‪» ..‬ﺇﺫﺍ ﻧﻄﻘﺖ ﻳﻬﺰﻭﻙ«‪..‬‬ ‫ﻭﺇﺫﺍ ﻗﻠﺖ ﻛﺬﺍ »ﻳﻐﱪﻭﻙ«‪.‬‬

‫ﻣﺜﻠﻪ ﻣﺜﻞ ﺍﳉﻨﺲ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻪ ﰲ ﺍﳋﻔﺎﺀ ﻭﻳﻘﻮﻣﻮﻥ ﺑﻪ ﰲ ﺍﳋﻔﺎﺀ ﻭﻻ‬

‫ﺃﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻄﺒﻘﻪ ﻋﻼﻧﻴﺔ ﻷﻧﻪ ﺳﻴﻌﺮﺽ ﻧﻔﺴﻪ ﻟﻠﻬﻼﻙ‪ ..‬ﻓﻘﻂ ﻟﻀﺮﺏ ﻣﺜﻞ ﻻ‬ ‫ﻟﺸﻲﺀ‪.‬‬ ‫»ﻳﺎ ﻧﺎﺱ ﻗﻴﻠﻮﻧﺎ‪ ..‬ﻭﺃﺧﻄﻴﻮﻧﺎ ﺭﺍﻧﺎ ﻛﺮﻫﻨﺎ«‪.‬‬ ‫* * *‬

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‫ﻧﻄﺎﻟﺐ ﲟﻮﺍﻫﺒﻨﺎ!!‬ ‫ﰲ ﻣﻮﺿﻮﻋﻪ ﻳﺘﺤﺪﺙ ﺟﻴﻼﻝ ﻋﻦ ﺗﻠﻚ ﺍﻟﺮﺩﻭﺩ ﺍﻟﱵ ﻗﻮﺑﻞ ‪‬ﺎ ﺳﻔﺮ )ﺯﻳﺪﺍﻥ( ﺇﱃ‬

‫ﺍﳉﺰﺍﺋﺮ ﻣﻨﺬ ﺃﻳﺎﻡ ﺑﺪﻋﻮﺓ ﻣﻦ )ﺑﻮﺗﻔﻠﻴﻘﺔ(‪ ..‬ﻭﺍﻟﱵ ﻗﺎﻝ ﺧﻼﳍﺎ ﺯﻳﺪﺍﻥ ﺑﺄﻧﻪ ﻓﺨﻮﺭ‬

‫ﺑﻜﻮﻧﻪ ﺟﺰﺍﺋﺮﻱ )ﻳﻌﻄﻴﻚ ﺍﻟﺼﺤﺔ(‪.‬‬

‫ﻳﻌﲏ ﺃﻧﺎ ﻻ ﺃﺗﺎﺑﻊ »ﺍﻟﻔﻮﺗﺒﺎﻝ«‪ ..‬ﻭﺍﻷﻛﺜﺮ ﺃﻣﻘﺖ »ﺍﻟﻔﻮﺗﺒﺎﻝ«‪ ..‬ﻭﺍﻷﻛﺜﺮ ﺍﻷﻛﺜﺮ‬

‫ﺃﻏﻠﻖ ﺟﻬﺎﺯ ﺍﻟﺘﻠﻔﺎﺯ ﺇﺫﺍ ﻣﺎ ﻭﺟﺪﺕ »ﻣﺎﺗﺶ« ﻳﺘﻢ ﺑﺜﻪ‪ ..‬ﻭﺃﺻﺮﺥ ﻋﻠﻰ ﺃﻭﻻﺩ ﺍﳉﲑﺍﻥ ﺃﻥ‬ ‫ﻳﺒﺘﻌﺪﻭﺍ ﻋﻦ ﻣﱰﻟﻨﺎ ﻟﻜﻲ ﳝﺎﺭﺳﻮﺍ ﺗﻠﻚ ﺍﳍﻮﺍﻳﺔ ﺍﻟﺴﺨﻴﻔﺔ »ﺍﻟﻔﻮﺗﺒﺎﻝ«‪.‬‬

‫ﻣﺎ ﺃﺛﺎﺭﱐ ﻫﻮ ﻗﻀﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﻟﻚ »ﺟﻨﺴﻴﺔ ﻣﺰﺩﻭﺟﺔ«‪ ..‬ﻭﻟﻜﻦ ﺑﻔﺮﻕ ﺃﻥ ﺗﻨﺠﺢ‬

‫ﰲ ﻏﲑ ﺑﻼﺩﻙ ﺍﻷﺻﻠﻴﺔ‪ ..‬ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﺯﻳﺪﺍﻥ ﻭﻏﲑﻩ ﻛﺜﺮ‪ ..‬ﻣﻊ ﺃﻥ ﺯﻳﺪﺍﻥ ﻭﻟﺪ ﰲ‬ ‫ﻓﺮﻧﺴﺎ ﺇﳕﺎ ﺃﺻﻠﻪ ﻓﻘﻂ ﻣﻦ ﺗﺪﺧﻞ ﻫﻨﺎ‪.‬‬

‫ﺍﳌﻌﻠﻘﻮﻥ ﻭﺍﳌﺪﻭﻧﻮﻥ ﺍﻟﻔﺮﻧﺴﻴﻮﻥ ﺛﺎﺭﻭﺍ ﺿﺪ ﻣﺎ ﻗﺎﻟﻪ ﺯﻳﺪﺍﻥ‪ ..‬ﻭﺃﺭﺟﻌﻮﺍ ﺑﺄﻥ ﺍﻟﻔﻀﻞ‬

‫ﻳﻌﻮﺩ ﺇﱃ ﻓﺮﻧﺴﺎ ﻭﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳﻔﺨﺮ ﺑﻔﺮﻧﺴﺎ )ﺃﻧﺘﺎﻋﻬﻢ( ﻭﻳﺸﻜﺮﻫﺎ ﻫﻲ ﺑﺪﻝ ﺃﻥ‬ ‫ﻳﻔﺎﺧﺮ ﺑﺎﳉﺰﺍﺋﺮ ﺍﻟﱵ ﱂ ﲤﻨﺤﻪ ﺷﻴﺌﹰﺎ‪.‬‬

‫ﻫﻢ ﳏﻘﻮﻥ ﻓﻴﻤﺎ ﻗﺎﻟﻮﻩ‪ ..‬ﻭﻻ ﺃﻟﻮﻣﻬﻢ‪ ..‬ﻭﻟﻜﲏ ﻟﺴﺖ ﻣﻌﻬﻢ ﲤﺎﻣ‪‬ﺎ ﰲ ﻫﺬﺍ‪ ..‬ﻳﺒﻘﻰ‬

‫ﺍﳌﻮﻃﻦ ﺍﻷﻡ ﻭﺍﻟﻌﺮﻕ ﻫﻢ ﺍﻷﺻﻞ ﻭﺍﳌﺮﺟﻊ ﻭﻻ ﺃﺣﺪ ﻣﻨﻬﻢ ﻛﺎﻥ ﻟﻴﻘﺒﻞ ﺑﺄﻥ ﻳﺮﻓﺾ ﻣﺎ‬

‫ﻳﻘﻮﻝ ﻟﻮ ﻛﺎﻥ ﰲ ﳏﻞ ﺯﻳﺪﺍﻥ‪.‬‬ ‫ﻫﺬﺍ ﺃﻣﺮ ﻭﺍﺿﺢ‪.‬‬

‫ﻣﺎ ﺃﺭﻏﺐ ﰲ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﻫﻮ ﺑﻼﺩﻧﺎ )ﺭﰊ ﻳﻬﺪﻱ ﻧﺎﺳﻬﺎ(‪ ..‬ﻳﻌﲏ ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﳌﺜﺎﻝ ﲡﺪ ﻣﺪﺭﺑ‪‬ﺎ ﻳﺘﻘﻦ ﻓﻦ ﻗﺘﻞ ﺍﳌﺒﺪﻋﲔ ﻭﺍﳌﻬﺎﺭﺍﺕ‪ ..‬ﻭﺗﺸﺠﻌﻪ ﺍﻟﺒﻼﺩ ﻭﺗﻮﻓﺮ ﻟﻪ ﻛﻞ‬ ‫ﺍﻟﺴﺒﻞ ﻭﻻ ﻳﺪﺭﺏ ﺇﻻ ﺃﺑﻨﺎﺀ ﻓﻼﻥ ﻭﻋﻼﻥ‪ ..‬ﻭﻫﻲ ﺍﻟﻔﻀﻴﺤﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﺃﻳﺎﻡ ﺍﻷﻟﻌﺎﺏ‬ ‫ﺍﻷﻭﳌﺒﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺃﻗﻴﻤﺖ ﺑﺎﳉﺰﺍﺋﺮ ﺃﻳﻦ ﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺇﺧﻔﺎﺀ ﻋﻨﺎﺻﺮ‬

‫ﻭﻣﻮﺍﻫﺐ ﻋﻦ ﺍﻟﻈﻬﻮﺭ‪ ..‬ﺣﻴﺚ ﻧﺎﻓﺴﺖ ﻫﺬﻩ ﺍﳌﻮﺍﻫﺐ ‪ -‬ﺍﻟﻘﺪﳝﺔ ﰲ ﺍﳌﻴﺪﺍﻥ ‪ -‬ﻧﺎﻓﺴﺖ‬

‫ﺃﺑﻄﺎﻝ ﺍﳉﺰﺍﺋﺮ‪ ..‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻃﺮﺡ ﺳﺆﺍﻻ ﻣﻬﻤﺎ‪ :‬ﺃﻳﻦ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﻮﺍﻫﺐ ﻃﻮﺍﻝ ﻫﺬﻩ‬ ‫ﺍﳌﺪﺓ؟‪ ..‬ﳌﺎﺫﺍ ﱂ ﺗﺸﺎﺭﻙ ﻫﺬﻩ ﺍﳌﻮﺍﻫﺐ ﰲ ﺍﻷﻟﻌﺎﺏ ﺍﻷﻭﳌﺒﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﻣﺮﺕ ﻣﻦ‬ ‫‪107‬‬

‫ﻗﺒﻞ؟؟؟؟ ﺳﺆﺍﻝ ﻭﺟﻴﻪ‪.‬‬

‫ﻭﻋﻨﺪﻣﺎ ﺗﻐﺘﺎﻅ ﻫﺬﻩ ﺍﳌﻮﻫﺒﺔ‪ ..‬ﻭﺗﺘﻨﺮﻓﺰ ﻭﻳﺼﻌﺪ ﳍﺎ ﺍﻟﻐﺎﺯ ﺇﱃ »ﺍﻟﻨﻔﻮﺥ« ﺗﻔﺮ‬

‫ﲜﻠﺪﻫﺎ ﻣﻦ ﺑﻠﺪﻫﺎ ﺍﻷﻡ‪ ..‬ﺗﻔﺮ ﺇﱃ ﺣﻴﺚ ﲡﺪ ﻣﻦ ﻳﺮﻋﺎﻫﺎ ﻭﻳﻘﺪﺭ ﻗﻴﻤﺘﻬﺎ ﺍﻟﱵ ﺳﺘﺪﺭ‬

‫ﻋﻠﻴﻪ ﺍﳌﻼﻳﲔ‪ ..‬ﻭ‪‬ﺬﺍ ﺗﺸﺘﻬﺮ ﻫﺬﻩ ﺍﳌﻮﻫﺒﺔ‪ ..‬ﻭﻳﻌﺮﻑ ﺣﻴﻨﻬﺎ ﺑﺄ‪‬ﺎ ﺟﺰﺍﺋﺮﻳﺔ‪..‬‬

‫ﺑﻌﺪﻫﺎ ﲡﺪ ﻛﻞ ﻣﻦ ﻫﺐ ﻭﺩﺏ ﺑﺎﳉﺰﺍﺋﺮ )ﺃﻭ ﺣﱴ ﺑﻼﺩ ﻋﺮﺑﻴﺔ ﺃﺧﺮﻯ( ﻣﻦ ﺍﻟﺮﺋﻴﺲ‬ ‫ﺇﱃ ﺃﺻﻐﺮ ﻣﺴﺌﻮﻝ ﻣﺮﺗﺶ ﻳﻔﺎﺧﺮ ﻭﻳﻘﻮﻝ ﺃﻧﻈﺮﻭﺍ ﺇﱃ ﺗﻠﻚ ﺍﳌﻮﻫﺒﺔ ﺍﻟﱵ ﺃﳒﺒﺘﻬﺎ‬ ‫ﺍﳉﺰﺍﺋﺮ‪ ..‬ﺑﻞ ﻭﻳﻄﺎﻟﺐ ‪‬ﺎ!!!!‬

‫ﻳﻌﲏ ﻟﺪﻱ ﺍﻗﺘﺮﺍﺡ ﺑﺴﻴﻂ ﻻ ﺩﺍﻋﻲ ﻹﻧﺸﺎﺀ ﺟﺎﻣﻌﺎﺕ ﻭﻣﺪﺍﺭﺱ ﻭﻣﻼﻋﺐ ﺑﺎﳉﺰﺍﺋﺮ‬

‫ﻼ‪ ..‬ﻣﺎ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺳﻮﻯ ﺃﻥ ﺗﺮﺳﻞ ﻣﻮﺍﻫﺒﻬﺎ ﺇﱃ ﺍﳋﺎﺭﺝ ﻛﻲ ﺗﺄﺗﻴﻬﺎ ﺟﺎﻫﺰﺓ‪..‬‬ ‫ﺃﺻ ﹰ‬

‫ﲤﺎﻣ‪‬ﺎ ﻛﺎﳌﻼﺑﺲ ﻭﺍﻷﻃﻌﻤﺔ ﺍﳉﺎﻫﺰﺓ‪ ..‬ﺣﻴﻨﻬﺎ ﺳﺘﻜﻮﻥ ﺃﻭﱃ ﺑﺘﻠﻚ ﺍﳌﻮﻫﺒﺔ ﻋﻦ ﺍﻟﺒﻼﺩ‬ ‫ﺍﳌﺼﻨﻌﺔ ﳍﺎ‪.‬‬

‫ﻭﺧﻠﺼﻨﺎ‪.‬‬ ‫* * *‬

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‫ﺍﳉﺰﺍﺋﺮ ﰲ ﺧﻄﺮ )ﻳﺎ ﺳﻴﺪﻱ ﻛﻞ ﺍﻻﻣﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺧﻄﺮ(‪ ..‬ﺃﺟﻴﺎﻟﻨﺎ‬ ‫ﻋﻠﻰ ﺟﺮﻑ ﻫﺎﺭ‪ ..‬ﻣﺪﺍﺭﺳﻨﺎ ﻭﻣﺘﻮﺳﻄﺎﺗﻨﺎ ﻭﺛﺎﻧﻮﻳﺎﺗﻨﺎ ﺃﻭﻛﺎﺭ ﺍﻟﻔﺴﻖ ﻭﺍ‪‬ﻮﻥ )ﻟﻘﺪ‬

‫ﻧﺴﻴﺖ ﺍﳉﺎﻣﻌﺔ ﻳﺎ ﻋﺰﻳﺰﻱ(‪ ..‬ﻛﻞ ﺍﳌﻮﺑﻘﺎﺕ ﺃﺻﺒﺤﺖ ﰲ ﻣﺘﻨﺎﻭﻝ ﺍﳉﻤﻴﻊ‪ ،‬ﻛﺒﺎﺭ‪‬ﺍ‬ ‫ﻭﺻﻐﺎﺭ‪‬ﺍ‪ ..‬ﻣﺆﺳﺴﺎﺗﻨﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻏﺎﺋﺒﺔ‪ ..‬ﻣﺮﺍﺟﻌﻨﺎ ﺍﻟﺪﻳﻨﻴﺔ ﻧﺎﺋﻤﺔ‪ ..‬ﺃﺳﺮﻧﺎ ﻣﻊ‬

‫ﺃﻭﻟﻮﻳﺎﺕ ﺍﳋﱪ ﻭﺍﳊﻠﻴﺐ ﻭﺍﻟﺴﻜﺮ‪ ..‬ﺍﳌﺮﺍﻗﺒﺔ ﺍﻷﺑﻮﻳﺔ ﺗﻜﺎﺩ ﺗﻨﻌﺪﻡ‪ ..‬ﻗﺪ ﺍﻛﻮﻥ‬ ‫ﻣﺘﺸﺎﺋﻤ‪‬ﺎ ﲝﺪﺓ ﻭﺍﻧﺎ ﺃﺣﺮﺭ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺴﺎﺧﻨﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺍﻟﺬﻱ ﻳﺮﻯ ﻭﻳﻌﺎﻳﻦ‬ ‫ﻭﻳﺘﺎﺑﻊ ﻛﺎﻟﺬﻱ ﳚﻠﺲ ﰲ ﺍﳌﻜﺎﺗﺐ ﳛﺮﺭ ﺍﻟﺘﻘﺎﺭﻳﺮ ﺗﻠﻮ ﺍﻟﺘﻘﺎﺭﻳﺮ‪ ،‬ﻭﻳﻀﻊ ﺍﻟﱪﺍﻣﺞ ﺗﻠﻮ‬

‫ﺍﻟﱪﺍﻣﺞ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﺸﺒﺎﺏ ﻭﺍﳌﺮﺍﻫﻘﲔ ﻣﻦ ﺃﺑﻨﺎﺋﻨﺎ‪ ،‬ﻭﻳﺒﻌﺚ ﺑﺎﻟﺘﻮﺻﻴﺎﺕ ﺇﱃ‬

‫ﺍﳍﻴﺌﺎﺕ ﺍﻟﻮﺻﻴﺔ ﻟﻜﻦ ﺩﻭﻥ ﺍﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺘﺎﺑﻌﺔ ﺣﻘﻴﻘﺔ ﰲ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻭﺻﺮﺍﻣﺔ ﰲ‬ ‫ﺍﻟﺘﻨﻔﻴﺬ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﱵ ﻳﺘﺸﺪﻕ ﺍﳉﻤﻴﻊ ﰲ ﺍﺣﺘﺮﺍﻣﻬﺎ ﻭﺗﻄﺒﻴﻘﻬﺎ!!‬ ‫ﻋﻦ ﺟﺮﻳﺪﺓ ﺍﻟﺒﻴﺎﻥ‬

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‫»ﺍﻟﺮﺋﻴﺲ ﻭﺻﻞ ﻳﺎ ﺟﺪﻋﺎﻥ«‬ ‫ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﱂ ﺃﺟﺪ ﺍﻟﻮﻗﺖ ﺍﻟﻜﺎﰲ ﻷﻛﺘﺐ ﻫﺬﻩ ﺍﻟﺘﺪﻭﻳﻨﺔ ﰲ ﻭﻗﺘﻬﺎ ﻣﻮﺍﻛﺒ ﹰﺔ‬

‫ﺍﳊﺪﺙ‪..‬‬

‫ﻣﻦ ﺍﻟﻌﻨﻮﺍﻥ ﻭﻣﻦ ﺩﻭﻥ ﺃﻱ ﻟﻒ ﻭﺩﻭﺭﺍﻥ ﺍﻟﺮﺋﻴﺲ ﻭﺻﻞ ﻳﺎ ﺟﺪﻋﺎﻥ‪ ..‬ﺑﻌﺾ‬

‫ﺍﻟﺰﻏﺎﺭﻳﺪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﻜﺒﲑ‪ ..‬ﲬﺴﺔ ﺁﻻﻑ ﻣﺎﺳﺢ ﻟﻸﺣﺬﻳﺔ ﻭﻣﻠﻴﻮﻥ‬

‫ﻣﻨﺎﻓﻖ……‬

‫ﳌﺎﺫﺍ ﻫﺬﺍ ﻛﻠﻪ؟؟‬ ‫ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺍﳌﺎﺿﻲ – ﻃﺒﻌ‪‬ﺎ ﺍﳌﻘﺎﻝ ﻗﺪ ﻣﻀﺖ ﻋﻠﻴﻪ ﻣﺪﺓ ﻗﺒﻞ ﺻﺪﻭﺭ ﺍﻟﻜﺘﺎﺏ ‪-‬‬ ‫ﻗﺪﻡ ﺇﱃ ﻣﺪﻳﻨﱵ ﺭﺋﻴﺲ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺑﻮﺗﻔﻠﻴﻘﺔ‪ ..‬ﻻﻓﺘﺘﺎﺡ ﺍﻟﺪﺧﻮﻝ ﺍﳉﺎﻣﻌﻲ ﳍﺬﺍ‬

‫ﺍﻟﻌﺎﻡ ﻣﻦ ﺟﺎﻣﻌﺔ ﺑﺎﺗﻨﺔ ﻭﻟﻴﺪﺷﻦ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺮﺍﻓﻖ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻴﻬﺎ ﻗﺎﺋﻤ ﹰﺎ‪..‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﻨﻔﺎﻕ ﺻﺎﺭ ﳛﺪﺙ ﺟﻬﺎﺭ‪‬ﺍ ﻭ‪‬ﺎﺭ‪‬ﺍ ﻭﻣﻦ ﺩﻭﻥ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺍﳊﻴﺎﺀ ﻭﺍﳋﺠﻞ‪ ..‬ﺫﻟﻚ‬

‫ﺍﻟﻨﻔﺎﻕ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﻗﺒﻞ ﺣﻀﻮﺭ ﺍﻟﺮﺋﻴﺲ ﺑﺄﻳﺎﻡ‪ ..‬ﻛﻠﻨﺎ ﻳﻌﺮﻓﻪ ﻭﺭﲟﺎ ﻛﺎﻥ ﳛﺪﺙ ﻣﻦ‬

‫ﻗﺒﻞ ﻭﺃﻧﺎ ﺍﻟﺬﻱ ﱂ ﺃﻧﺘﺒﻪ ﻟﻪ‪.‬‬

‫ﻣﻮﻇﻔﻮﻥ ﻭﻣﺘﻘﺎﻋﺪﻭﻥ ﻳﺒﻴﺘﻮﻥ ﻋﻨﺪ ﺑﺎﺏ ﻣﺼﻠﺤﺔ ﺍﻟﱪﻳﺪ ﻭﺍﳌﻮﺍﺻﻼﺕ‪ ..‬ﺃﺟﻞ‬

‫ﻳﺒﻴﺘﻮﻥ ﺃﺭﺍﻫﻢ ﻳﻮﻣﻴ‪‬ﺎ ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ ﺻﺒﺎﺣ‪‬ﺎ ﻋﻨﺪﻣﺎ ﺃﺫﻫﺐ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ‪ ..‬ﺃﺭﺍﻫﻢ‬ ‫ﻧﺎﺋﻤﻮﻥ ﰲ ﺍﻟﱪﺩ ﻭﰲ ﻛﻞ ﺍﻷﺟﻮﺍﺀ ﻷﺟﻞ ﺃﻥ ﳛﺼﻠﻮﺍ ﻋﻠﻰ ﺭﻭﺍﺗﺒﻬﻢ ﻗﺒﻞ ﺃﻥ ﺗﻨﻔﺬ‬ ‫ﺍﳋﺰﻳﻨﺔ ﻭﻳﻌﻮﺩﻭﺍ ﺃﺩﺭﺍﺟﻬﻢ ﲞﻴﺒﺔ‪ ..‬ﰲ ﻣﻘﺎﺑﻠﻬﻢ ﲡﺪ ﺁﺧﺮﻭﻥ ﻳﺰﻳﻨﻮﻥ ﺍﻟﻄﺮﻕ‬

‫ﻭﺍﻷﺭﺻﻔﺔ ﺣﻴﺚ ﻳﻨﻔﻖ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺰﻳﲔ ﺍﻟﻐﲑ ﺿﺮﻭﺭﻱ ﺍﳌﻼﻳﲔ ﺑﻞ ﺍﳌﻠﻴﺎﺭﺍﺕ ﻓﻤﺎ‬ ‫ﺧﻔﻲ ﺃﻋﻈﻢ‪ ..‬ﺇﻋﺎﺩﺓ ﺗﻌﺒﻴﺪ ﺍﻟﻄﺮﻕ ﻟﻦ ﻧﺘﺤﺪﺙ ﻋﻨﻪ‪ ..‬ﻣﻠﺼﻘﺎﺕ ﺇﻋﻼﻧﻴﺔ ﺿﺨﻤﺔ ﻻ‬

‫ﳝﻜﻦ ﺗﺼﻮﺭﻫﺎ ﺃﻋﻠﻢ ﺑﺒﻌﺾ ﺃﺳﻌﺎﺭﻫﺎ ﲝﻜﻢ ﻋﻤﻠﻲ ﻳﺘﻢ ﺗﻮﺯﻳﻊ ﺍﳌﺌﺎﺕ ﻣﻨﻬﺎ‪ ..‬ﻓﻘﻂ‬ ‫ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ »ﺳﻜﺎﻥ ﻣﺪﻳﻨﺔ ﺑﺎﺗﻨﺔ ﻳﺮﺣﺒﻮﻥ ﺑﻔﺨﺎﻣﺔ ﺍﻟﺮﺋﻴﺲ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬

‫ﺑﻮﺗﻔﻠﻴﻘﺔ«‪ ..‬ﻣﻦ ﻗﺎﻝ ﺑﺄﱐ ﺃﺭﺣﺐ ﺑﻪ؟‬

‫ﺍﻷﻃﻔﺎﻝ ﺍﻟﺼﻐﺎﺭ ﰎ ﺗﻌﻄﻴﻠﻬﻢ ﻋﻦ ﺩﺭﺍﺳﺘﻬﻢ ﻭﻗﺎﻣﻮﺍ ﲜﺮﻫﻢ ﻛﺎﻟﻨﻌﺎﺝ ﰲ ﺍﳊﺎﻓﻼﺕ‬

‫ﺇﱃ ﺍﳌﻄﺎﺭ ﻭﺇﱃ ﻛﻞ ﻣﻜﺎﻥ ﻟﻴﻬﺘﻔﻮﺍ ﺑﺄﻋﻠﻰ ﺻﻮ‪‬ﻢ »ﳛﻴﺎ ﻓﺨﺎﻣﺔ ﺍﻟﺮﺋﻴﺲ«‪ ..‬ﻭﻣﻦ ﱂ‬ ‫‪110‬‬

‫ﳛﻀﺮ ﻳﻜﺘﺐ ﻏﺎﺋﺒ‪‬ﺎ ﻭﻋﻠﻴﻪ ﺃﻥ ﳛﻀﺮ ﺳﺒﺐ ﺍﻟﻐﻴﺎﺏ ﻭﺇﻻ ﻓﺎﻟﻮﻳﻞ ﻟﻪ‪ ..‬ﺍﳌﻮﻇﻔﻮﻥ‬

‫ﻭﺍﻷﺳﺘﺎﺫﺓ ﻣﻠﺰﻣﻮﻥ ﺑﺎﳊﻀﻮﺭ ﺭﻏﻤ‪‬ﺎ ﻋﻨﻬﻢ ﻭﺇﻻ ﺳﻴﺨﺼﻢ ﻣﻦ ﺭﻭﺍﺗﺒﻬﻢ ﻭﺑﻌﻀﻬﻢ ﰎ‬

‫ﻃﺮﺩﻩ ﻭﺃﻋﺮﻓﻬﻢ!!‬

‫ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ »ﺍﳌﻨﺎﻓﻘﻮﻥ ﻣﻨﻬﻢ«‪ ..‬ﻣﻦ ﻳﺘﻠﻘﻮﻥ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﺟﺎﻫﺰﺓ ﻣﻦ ﻋﻨﺪ‬

‫ﺍﳌﺮﺍﻛﺰ ﺇﻳﺎﻫﺎ ﳜﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺑﻜﻠﻤﺎﺕ ﺭﻧﺎﻧﺔ ﻭﳊﺲ ﻛﺒﲑ ﻟﻸﻳﺪﻱ ﺍﳋﻔﻴﺔ‪ ..‬ﻧﻔﺎﻕ ﰲ‬

‫ﻧﻔﺎﻕ‪.‬‬

‫ﻻ ﺃﻗﻮﻝ ﺑﺄﱐ ﻣﻊ ﺍﻟﺮﺋﻴﺲ ﻭﻻ ﺃﻗﻮﻝ ﻛﺬﻟﻚ ﺑﺄﻧﻪ ﺿﺪﻩ‪ ..‬ﻫﻨﺎﻙ ﻣﺎ ﻳﻌﺠﺒﲏ ﻓﻴﻪ‬

‫ﻭﻫﻨﺎﻙ ﻣﺎ ﻻ ﺃﻃﻴﻘﻪ ﻓﻴﻪ ﻛﺬﻟﻚ‪ ..‬ﻭﻟﻜﻦ ﻧﻔﺎﻗﹰﺎ ﻛﻬﺬﺍ ﻗﺪ ﺯﺍﺩ ﻋﻦ ﺣﺪﻩ‪ ..‬ﺇﺫﺍ ﺭﻏﺒﺘﻢ‬

‫ﰲ ﺍﻟﻨﻔﺎﻕ ﻓﻼ ﺗﻨﺎﻓﻘﻮﺍ ﻋﻠﻰ ﺣﺴﺎﺑﻨﺎ‪ ..‬ﻻ ﻧﺮﻳﺪ ﻣﻨﻜﻢ ﺟﺎﻫ‪‬ﺎ ﻭﻻ ﺳﻠﻄﺎﻧ‪‬ﺎ‪ ..‬ﺃﺗﺮﻛﻮﻧﺎ‬ ‫ﻧﻌﻴﺶ ﺑﺴﻼﻡ‪ ..‬ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﳊﺴﻜﻢ ﻭﺳﺤﺘﻜﻢ‪.‬‬ ‫ﻛﻨﺖ ﺳﺄﺻﻮﺭ ﻛﻞ ﻫﺬﺍ ﺍﻟﻨﻔﺎﻕ ﻭﻟﻜﻦ ﺍﻷﻣﻮﺭ ﻣﺮﺕ ﲟﺎ ﻻ ﺗﺸﺘﻬﻲ ﺍﻟﺴﻔﻦ‪..‬‬

‫»ﺃﻻ ﺗﺒ‪‬ﺎ ﻟﻜﻞ ﻣﻨﺎﻓﻖ«‪.‬‬

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‫ﺍﳉﺎﻣﻌﺔ ﲢﺘﺎﺝ ﺇﱃ ﺭﺷﻮﺓ‬ ‫ﻳﺒﺪﻭ ﺃﻥ ﺍﳉﺎﻣﻌﺎﺕ ﺗﺘﺪﻫﻮﺭ ﺣﺎﻟﺘﻬﺎ ﻛﻞ ﻋﺎﻡ ﺃﺳﻮﺃ ﻣﻦ ﺍﻟﺬﻱ ﻗﺒﻠﻪ؛‬ ‫ﻗﺮﺭﺕ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﺍﻟﻌﻮﺩﺓ ﻟﻠﺠﺎﻣﻌﺔ ﻓﺄﻋﺪﺕ ﺍﻟﺘﺴﺠﻴﻞ ﰲ ﻗﺴﻢ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺎ ﺑﻜﻠﻴﺔ‬

‫ﺍﻟﻌﻠﻮﻡ‪ ..‬ﻭﻟﻜﻦ ﻭﺿﻌﺖ ﰲ ﺣﺴﺎﰊ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺍﳌﻮﺍﺻﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﳌﺎ ﻭﺻﻠﺖ‬

‫ﺇﻟﻴﻪ ﺣﺎﻟﺔ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺒﲑﻭﻗﺮﺍﻃﻴﺔ ﺑﺪﺭﺟﺔ ﻣﺜﲑﺓ ﻟﻼﴰﺌﺰﺍﺯ‪ ..‬ﻣﺪﻳﺮ ﻏﲑ ﻣﺘﻮﺍﺟﺪ‬

‫ﻃﻴﻠﺔ ﺍﻟﻮﻗﺖ‪ ..‬ﻣﺴﺌﻮﱄ ﻣﻜﺎﺗﺐ ﺍﻟﺘﺴﺠﻴﻞ ﻭﺍﻟﺬﻱ ﻣﻨﻪ ﻳﺜﲑﻭﻥ ﺍﻟﺘﻘﺰﺯ ﺑﺴﺒﺐ ﺍﳉﻨﺲ‬

‫ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻳﻀﺞ ﺍﻟﻘﺴﻢ ﺑﻪ‪ ..‬ﻓﺎﻟﺮﺟﻞ ﻳﻜﺎﺩ ﻻ ﻳﻘﺪﻡ ﻟﻚ ﺧﺪﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺇﺣﺪﺍﻫﻦ‬ ‫ﺗﻘﻒ ﲜﺎﻧﺒﻪ‪ ..‬ﻋﻠﻴﻚ ﺃﻥ ﲢﺼﻞ ﻋﻠﻰ ﻣﺮﺍﺩﻙ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻭﻻ ﺃﺣﺪ ﺛﺎﻟﺚ ﻣﻌﻜﻤﺎ‪..‬‬ ‫ﺍﻷﺳﺎﺗﺬﺓ ﻻ ﳚﺐ ﻋﻠﻴﻚ ﺃﺑﺪ‪‬ﺍ ﻣﻨﺎﻗﺸﺘﻬﻢ ﻭﺇﻻ ﻛﺎﻥ ﻋﻠﻴﻚ ﲢﻤﻞ ﺍﻟﺘﺒﻌﺎﺕ ﻭﺍﳌﺘﻤﺜﻠﺔ‬

‫ﰲ ﺇﻋﺎﺩﺓ ﺍﻟﺴﻨﺔ ﺭﻏﻤ‪‬ﺎ ﻋﻨﻚ‪ ..‬ﻭﻗﺪ ﳝﻀﻲ ﻟﻚ ﻋﻠﻰ ﺑﻀﻊ ﺳﻨﻮﺍﺕ ﻻ ﺗﺪﺧﻞ ﺧﻼﳍﺎ‬ ‫ﺍﳉﺎﻣﻌﺔ ﻭﻫﻜﺬﺍ‪.‬‬

‫ﻟﺬﺍ ﻭﻗﻊ ﺍﺧﺘﻴﺎﺭﻱ ﻋﻠﻰ ﻗﺴﻢ ﺍﻟﺘﺮﲨﺔ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪..‬‬

‫ﻭﺑﺪﺃﺕ ﺍﳌﻬﺰﻟﺔ‪ ..‬ﻫﺬﺍ ﻳﺮﺳﻠﲏ ﺇﱃ ﺫﺍﻙ‪ ..‬ﺍﻟﻠﻬﻢ ﻃﻮﻟﻚ ﻳﺎ ﺭﻭﺡ‪ ..‬ﺗﺄﻛﺪﺕ ﻣﻦ ﻗﺴﻢ‬

‫ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺎ ﺑﺄﻧﻪ ﻳﺘﻮﺟﺐ ﻋﻠﻰ ﺍﳊﺼﻮﻝ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ– ﺃﻱ ﺍﻟﺘﺮﲨﺔ ‪-‬ﺗﺄﻛﻴﺪ‪‬ﺍ‬ ‫ﺑﻘﺒﻮﱄ ﻋﻨﺪﻫﻢ ﻣﻦ ﻋﺪﻣﻪ ﻟﻜﻲ ﻳﻮﺍﻓﻘﻮﺍ ﺑﺪﺭﻭﻫﻢ ﻋﻠﻰ ﲢﻮﻳﻠﻲ‪.‬‬

‫ﻓﺎﲡﻬﺖ ﻟﻠﺘﺮﲨﺔ ﺃﻧﻮﻱ ﺩﻓﻊ ﺍﳌﻠﻒ ﳍﻢ ﻓﺮﺿﻮﺍ ﻭﻗﺎﻟﻮﺍ ﳚﺐ ﻋﻠﻰ ﻗﺴﻢ‬

‫ﻻ‪ ..‬ﻓﻘﻠﺖ ﳍﻢ »ﻳﺎ ﲨﺎﻋﺔ ﻟﻘﺪ ﻗﺎﻟﻮﺍ ﱄ ﻋﻜﺲ ﺫﻟﻚ«‪..‬‬ ‫ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺎ ﺃﻥ ﻳﻮﺍﻓﻖ ﺃﻭ ﹰ‬ ‫ﻓﺄﺻﺮﻭﺍ ﻋﻠﻰ ﺃﻧﲏ ﳐﻄﺊ ﻋﺪﺕ ﺇﱃ ﻗﺴﻢ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺎ ﻭﻛﻠﻲ ﻏﻀﺐ ﺑﺄ‪‬ﻢ ﻟﻌﺒﻮﺍ‬

‫ﰊ‪ ..‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﺳﻮﻯ ﺃﻥ ﺩﻫﺸﻮﺍ ﻟﻠﺬﻱ ﻗﻴﻞ ﻭﺃﻗﺴﻢ ﺍﳌﺴﺌﻮﻝ ﻋﻦ ﻗﺴﻢ‬

‫ﺍﻟﺘﺴﺠﻴﻼﺕ ﺑﺄﻥ ﻛﻼﻣﻬﻢ ﻏﲑ ﺻﺤﻴﺢ ﻭﺑﺄﻧﻪ ﻳﺴﻤﻌﻪ ﻷﻭﻝ ﻣﺮﺓ‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ﺃﻟﻘﻰ ﻋﻠﻰ‬

‫ﻣﺴﺎﻣﻌﻲ ﻛﻼﻣ‪‬ﺎ ﻣﻦ ﻧﻮﻉ ﺃﻥ ﺍﻟﺮﺟﻞ ﻫﻨﺎﻙ ﰲ ﺍﻟﺘﺮﲨﺔ ﻳﻌﻴﻖ ﲢﻮﻳﻠﻲ ﻷﺳﺒﺎﺏ ﻏﲑ‬

‫ﻣﻌﺮﻭﻓﺔ‪ ..‬ﻭﺑﻌﺪﻫﺎ ﺑﺪﺃﺕ ﺃﲝﺚ ﰲ ﻛﻼﻡ ﺃﺻﺎﺣﺐ ﺍﻟﺘﺮﲨﺔ ﳑﺎ ﶈﻮﺍ ﱄ ﺑﻪ ﻓﻔﻬﻤﺖ‬ ‫ﺍﻟﻠﻌﺒﺔ‪ ..‬ﻭﺗﺄﻛﺪﺕ ﺣﲔ ﺳﺄﻟﺖ ﺑﻌﺾ ﺍﻟﺼﺤﺐ ﻋﻦ ﻗﺴﻢ ﺍﻟﺘﺮﲨﺔ ﻓﻜﺎﻧﺖ ﲰﻌﺘﻪ‬ ‫ﺳﻴﺌﺔ‪.‬‬

‫ﻫﺬﻩ ﻫﻲ ﺍﳉﺎﻣﻌﺔ ﰲ ﺍﳉﺰﺍﺋﺮ – ﻭﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻛﻜﻞ ‪ -‬ﺍﳓﻄﺎﻁ ﰲ ﻛﻞ ﺷﻲﺀ‪..‬‬ ‫‪112‬‬

‫ﺍﳌﺴﺘﻮﻯ »ﺍﷲ ﳚﻴﺐ«‪ ..‬ﺧﻄﻂ ﺗﺴﻴﲑ ﺍﳉﺎﻣﻌﺔ »ﻛﺎﻥ ﻓﻌﻞ ﻣﺎﺿﻲ ﻧﺎﻗﺺ«‪ ..‬ﻭﻫﻠﻢ‬

‫ﺟﺮ‪‬ﺍ‪..‬‬

‫ﻟﻦ ﺃﲢﺪﺙ ﻋﻦ ﺍﻟﺜﻼﺛﺔ ﺃﺷﻬﺮ ﺍﻟﱵ ﻫﻲ ﺧﻼﺻﺔ ﻛﻞ ﻣﺎ ﺩﺭﺳﻨﺎﻩ ﺧﻼﻝ ﺍﻟﻌﺎﻡ‪..‬‬

‫ﻭﺍﻟﺒﺎﻗﻲ ﻛﻠﻪ ﺇﺿﺮﺍﺑﺎﺕ ﻭﻋﻄﻞ ﺭﲰﻴﺔ ﻭﻏﲑ ﺭﲰﻴﺔ‪ ..‬ﻟﻦ ﺃﲢﺪﺙ ﻋﻦ ﺍﻟﻔﺠﻮﺭ ﺍﻟﺬﻱ‬ ‫ﺣﻞ ﰲ ﺍﻷﻋﻮﺍﻡ ﺍﻟﻘﻠﻴﻠﺔ ﺍﳌﺎﺿﻴﺔ ﻓﻴﻬﺎ ﻭﺑﺸﻜﻞ ﻻ ﳝﻜﻦ ﺗﺼﻮﺭﻩ‪ ..‬ﺍﻟﺒﲑﻭﻗﺮﺍﻃﻴﺔ ﺍﻟﱵ‬

‫ﻣﺴﺖ ﺣﱴ ﺍﻟﺪﻛﺎﺗﺮﺓ ﺍﻟﺬﻳﻦ ﻳﺘﻮﻗﻊ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺷﻴﺌﹰﺎ ﺇﳚﺎﺑﻴ‪‬ﺎ‪ ..‬ﺍﻟﻄﻠﺒﺔ ﺍﻟﺬﻳﻦ ﻻ‬ ‫ﻳﺪﺭﺳﻮﻥ ﺗﻘﺮﻳﺒ‪‬ﺎ ﻭﻋﺎﳌﻬﻢ ﻛﻠﻪ ﻏﺶ ﰲ ﻏﺶ ﻭﺑﻨﺎﺕ ﰲ ﺑﻨﺎﺕ‪ ..‬ﺍﻹﻗﺎﻣﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ‬

‫ﻭﺍﻟﻜﻮﺍﺭﺙ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﻫﻨﺎﻙ‪ ..‬ﺍﳊﻴﻮﺍﻧﺎﺕ »ﺃﻛﺮﻣﻜﻢ ﺍﷲ« ﻟﺪﻳﻬﺎ ﻋﺰﺓ ﻧﻔﺲ‬

‫ﻭﻻ ﺗﻨﺎﻡ ﺳﻮﻯ ﰲ ﺍﻷﻣﻜﻨﺔ ﺍﻟﻨﻈﻴﻔﺔ‪ ..‬ﻓﻤﺎ ﺑﺎﻟﻜﻢ ﺑﺎﻹﻧﺴﺎﻥ‪.‬‬

‫ﻣﺸﺎﺭﻳﻊ ﺍﻟﺘﺨﺮﺝ ﺍﻟﱵ ﺗﺮﻣﻰ ﰲ ﺍﻷﺭﺷﻴﻒ ﻭﻻ ﺃﺣﺪ ﻳﺴﺘﻨﻔﻊ ﻣﻨﻬﺎ ﺳﻮﻯ ﻃﻠﺒﺔ‬

‫ﺍﻟﺘﺨﺮﺝ ﻣﻦ ﻳﻨﻘﻠﻮﻥ ﻋﻨﻬﺎ ﺣﺮﻓﻴ‪‬ﺎ ﻭﻻ ﻳﻜﻠﻔﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻋﻨﺎﺀ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﺠﺪﻳﺪ‪ ..‬ﰲ‬

‫ﻼ ﺑﺄﻥ ﺗﻠﻚ ﺍﳌﺸﺎﺭﻳﻊ ﻳﺘﻘﺎﺗﻞ ﻋﻠﻴﻬﺎ ﺭﺟﺎﻝ ﺍﻷﻋﻤﺎﻝ‬ ‫ﺣﲔ ﺗﺴﻤﻊ ﰲ ﻓﺮﻧﺴﺎ ﻣﺜ ﹰ‬ ‫ﻭﺍﳊﻜﻮﻣﺔ‪ ..‬ﺃﻱ ﺳﺨﻒ ﻫﺬﺍ‪ ..‬ﺃﻳﻦ ﳓﻦ ﺑﺎﻟﻀﺒﻂ؟؟؟؟؟‬ ‫* * *‬

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‫ﺍﺳـﺘـﻘـﻼﻝ!!!‬ ‫ﻣﺎ ﺃﻥ ﺃﲢﺪﺙ ﻣﻊ ﺃﺣﺪﻫﻢ ﻭﺃﻗﻮﻝ ﺍﳉﺰﺍﺋﺮ ﺣﱴ ﻳﺘﻔﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ ..‬ﻭﻳﻘﻮﻝ‬

‫‪«:‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺑﻠﺪ ﺍﳌﻠﻴﻮﻥ ﺷﻬﻴﺪ؟«‪ ..‬ﳊﻈﺔ ﻭﺍﻟﻨﺼﻒ ﻣﻠﻴﻮﻥ ﺍﻵﺧﺮ ﺃﻳﻦ ﻭﺿﻌﺘﻪ؟ ﰲ‬ ‫ﺟﻴﺒﻚ؟‬

‫ﻣﺮ ﺍﻟﺒﺎﺭﺣﺔ ﺍﳋﺎﻣﺲ ﻣﻦ ﺷﻬﺮ ﻳﻮﻟﻴﻮ‪/‬ﺟﻮﻳﻠﻴﺔ‪ ..‬ﺗﺮﺩﺩﺕ ﰲ ﻛﺘﺎﺑﺔ ﺷﻲﺀ ﻋﻦ‬

‫ﻋﻴﺪ ﺍﻻﺳﺘﻘﻼﻝ ﺍﳋﺎﺹ ﺑﺎﳉﺰﺍﺋﺮ ﺃﻭ ﻋﻦ ﻋﻴﺪ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺘﺰﺍﻣﻦ ﰲ ﻧﻔﺲ ﺍﻟﻴﻮﻡ‪ ..‬ﻻ‬ ‫ﺃﺳﺘﻄﻴﻊ ﻛﺘﺎﺑﺔ ﺷﻲﺀ ﻋﻦ ﻳﻮﻡ ﻛﺎﻥ ﻟﻨﺎ ﺑﺪﻝ ﺃﻥ ﻧﻔﺮﺡ ﺑﻪ ﻭﻓﻴﻪ ﺃﻥ ﻧﺒﻜﻲ ﻋﻠﻰ ﻣﺎ‬

‫ﺿﻴﻌﻨﺎﻩ ﻃﻮﺍﻝ ﻫﺬﻩ ﺍﳌﺪﺓ‪ ..‬ﻣﻦ ﻳﻮﻡ ﺃﺧﺬﻧﺎ ﺍﻻﺳﺘﻘﻼﻝ ﺇﱃ ﺍﻟﻠﺤﻈﺔ‪ ..‬ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ‬

‫ﻳﻄﺮﺣﻪ ﺍﳌﻮﻧﻮﳉﻴﺴﺖ »ﳏﻤﺪ ﻓﻼﻕ« ‪ :‬ﻫﻞ ﺃﺧﺬﻧﺎ ﺍﻻﺳﺘﻘﻼﻝ ﺣﻘﹰﺎ؟‬

‫ﺇﺟﺎﺑﱵ ﻟﻪ ﺳﺘﻜﻮﻥ »ﻻ«‪ ..‬ﻛﺎﻧﺖ ﻟﻠﺤﻈﺎﺕ ﻭﺑﻌﺪﻫﺎ ﻋﺎﺩ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻟﻴﻐﺰﻭﻧﺎ ﻣﻦ‬

‫ﺟﺪﻳﺪ‪ ..‬ﻋﺪﻧﺎ ﻟﻨﻨﻔﺼﻞ ﺑﻌﺪ ﺃﻥ ﺍﻧﺪﻣﺞ ﺍﻟﺸﻌﺐ ﻭﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﻜﻞ ﰲ ﺑﻌﺾ‪ ..‬ﺑﻌﺪ ﺃﻥ‬ ‫ﺗﻜﻮﻧﺖ ﺑﺪﺍﻳﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﲟﻼﳏﻬﺎ ﺍﻟﻮﺍﺿﺤﺔ ﻭﺍﻟﺼﺮﳛﺔ ﻋﻠﻰ ﺭﺃﻱ‬

‫ﺃﺣﺪ ﺍﻟﻜﺘﺎﺏ‪ ..‬ﺑﻌﺪ ﺃﻥ ﻣﺎﺕ ﻣﻦ ﻣﺎﺕ ﻭﺿﺤﻰ ﻣﻦ ﺿﺤﻰ‪ ..‬ﻟﺘﺴﺘﻘﻞ ﺍﳉﺰﺍﺋﺮ ﺑﻜﻴﺎ‪‬ﺎ‬ ‫ﺑﺸﺨﺼﻴﺘﻬﺎ ﺍﻟﻔﺮﻳﺪﺓ ﻣﻦ ﻧﻮﻋﻬﺎ ﻭﺑﺘﺮﻛﻴﺒﺘﻬﺎ ﺍﳌﻤﻴﺰﺓ‪ ..‬ﺑﻔﻜﺮ ﻭﺍﺿﺢ ﻭﺻﺮﻳﺢ ﻫﻮ‬ ‫ﺍﻵﺧﺮ‪ ..‬ﻛﻞ ﻫﺬﺍ ﺗﻮﻗﻒ ﻓﺠﺄﺓ ﺑﻌﺪ ﻣﺪﺓ ﻗﺼﲑﺓ ﻣﻦ ﺍﻻﺳﺘﻘﻼﻝ‪.‬‬

‫ﻣﺎﺫﺍ ﻧﺮﻯ ﺍﻟﻴﻮﻡ ﰲ ﺍﻻﺳﺘﻘﻼﻝ؟ ﺇﻧﻪ ﻳﻮﻡ ﻧﺘﺬﻛﺮ ﻓﻴﻪ ﺍﳌﺎﺿﻲ‪ ..‬ﻭﻧﺮﻗﺺ ﻋﻠﻰ ﺑﺎﺑﻪ‬

‫ﰒ ﻧﻐﻠﻘﻪ ﻭﻧﺘﻨﺎﺳﻰ ﻭ‪‬ﻤﻞ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻟﺬﻱ ﺟﻌﻠﻨﺎ ﻧﺼﻨﻊ ﺫﻟﻚ ﺍﳌﺎﺿﻲ ﻭﺫﻟﻚ‬ ‫ﺍﳊﺪﺙ‪.‬‬

‫ﺃﻟﻴﺲ ﺫﻟﻚ ﺍﳌﺎﺿﻲ ﺍﻟﺬﻱ ﻧﺮﻗﺺ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻫﻮ ﻣﺮﺣﻠﺔ ﻟﺒﻨﺎﺀ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﳓﻦ‬

‫ﻓﻴﻪ‪ ..‬ﻓﻤﺎ ﺍﻟﺬﻱ ﺣﺪﺙ؟‪ ..‬ﻫﻞ ﲢﻘﻖ ﺫﻟﻚ ﺍﳊﻠﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﻳﺪﻩ ﺍﻻﺳﺘﻘﻼﻝ؟ ﻻ‬

‫ﱂ ﻳﺘﺤﻘﻖ ﺷﻲﺀ‪ ..‬ﳌﺎﺫﺍ ﺍﻻﺳﺘﻘﻼﻝ ﺇﺫﻥ؟‪ ..‬ﻣﺎ ﺍﻟﺪﺍﻋﻲ ﻟﻼﺳﺘﻘﻼﻝ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻘﻮﻟﻨﺎ‬ ‫ﻣﺴﺘﻌﻤﺮﺓ ﻭﻻ ﺗﺘﻮﻗﻒ ﺃﺑﺪ‪‬ﺍ ﻋﻦ ﺟﻌﻞ ﺍﻟﺬﻱ ﺣﺪﺙ ﻳﻮﻡ ﻣﻘﺎﻭﻣﺔ ﺍﳌﺴﺘﻌﻤﺮ ﺗﺎﺭﳜﹰﺎ‬ ‫ﺳﻴﻨﺴﻰ ﻭﺳﻴﺪﺭﺳﻪ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﳌﺪﺍﺭﺱ ﻟﻴﻌﻴﺪﻭﻩ ﰲ ﺃﻭﺭﺍﻕ ﺍﻹﺟﺎﺑﺔ‪.‬‬

‫ﻟﺴﺖ ﻓﺮﺣ‪‬ﺎ ‪‬ﺬﺍ ﺍﻟﻴﻮﻡ ﺇﱃ ﺃﻥ ﺃﺭﻯ ﻳﻮﻣ‪‬ﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﺎ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﺘﻢ ﲢﻘﻴﻘﻪ‬

‫ﻳﻮﻡ ﺃﻋﻠﻦ ﺍﻻﺳﺘﻘﻼﻝ‪.‬‬

‫ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﺷﻴﺌﹰﺎ‪ ..‬ﻣﺎ ﺯﺍﺩ ﻣﻦ ﻓﺘﻮﺭﻱ ﻭﻣﻦ ﻋﺪﻡ ﺍﻫﺘﻤﺎﻣﻲ ﺑﺄﻳﺎﻡ ﺍﻟﻔﺮﺡ ﻫﺬﻩ‪ ..‬ﻫﻮ‬ ‫‪114‬‬

‫ﻻ ﳍﺬﺍ ﺍﻟﻮﻃﻦ ﻟﻨﻔﺎﺟﺊ ﰲ‬ ‫ﺳﻘﻮﻁ ﺍﻷﻗﻨﻌﺔ ﻋﻦ ﺍﻟﻜﺜﲑﻳﻦ ﳑﻦ ﻛﻨﺎ ﳓﺴﺒﻬﻢ ﺭﺟﺎ ﹰ‬

‫ﺍﻷﺧﲑ ﺑﺄ‪‬ﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﺳﻮﻯ ﻃﻠﺒﺔ ﻣﻨﺎﺻﺐ ﻭﺟﺎﻩ ﻟﻴﺲ ﺇﻻ‪ ..‬ﻭﻟﻴﺴﺖ ﻓﻀﻴﺤﺔ ﺍﳌﻠﻴﻮﻥ‬ ‫ﳎﺎﻫﺪ ﺍﳌﺰﻳﻔﲔ ﺑﺒﻌﻴﺪﺓ ﻋﻦ ﻫﺬﺍ ﻛﻠﻪ‪.‬‬

‫ﺍﻟﺒﺸﲑ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ ﺃﻣﲑ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ..‬ﻋﻼﱠﻣﺔ ﻳﻨﺪﺭ ﺃﻥ‬

‫ﳚﻮﺩ ﺍﻟﺰﻣﺎﻥ ﲟﺜﻠﻪ‪ ..‬ﻣﺎﺕ ﻛﻤﺪ‪‬ﺍ ﻭﻫﻮ ﻣﻦ ﻫﻮ ﺍﻟﺬﻱ ﺑﲎ ﳍﺬﻩ ﺍﻟﺒﻼﺩ ﻭﺭﻓﻴﻘﻪ ﺍﻹﻣﺎﻡ‬ ‫ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ ﻫﻮﻳﺔ ﻭﺍﺿﺤﺔ ﺍﳌﻌﺎﱂ‪ ..‬ﻣﺎﺕ ﻭﻫﻮ ﻳﻘﻮﻝ ﻻ ﻟﻼﺷﺘﺮﺍﻛﻴﺔ‬ ‫ﺍﻟﱵ ﺗﺄﺗﻮﻥ ‪‬ﺎ ﺇﻟﻴﻨﺎ‪ ..‬ﻣﺎ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺣﱴ ﺍﻵﻥ؟‪.‬‬

‫ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﺃﻧﺎ ﺳﻠﱯ ﻛﻞ ﺍﻟﺴﻠﺒﻴﺔ ﻫﻨﺎ‪ ..‬ﻻ ﺃﺣﺪ ﻳﻘﻒ ﻫﻨﺎ ﻟﻴﻘﻮﻝ ﱄ ﻛﻼﻣ‪‬ﺎ‬

‫ﻣﻦ ﻧﻮﻉ ﺃﻥ ﺍﻟﺒﻼﺩ ﲞﲑ‪ ..‬ﻓﻠﺴﺖ ﺃﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﺳﺄﻗﻮﻝ ﻟﻪ ﻓﻮﺭ‪‬ﺍ ﺫﻟﻚ ﺍﳌﺜﻞ‬ ‫ﺍﳌﻌﺮﻭﻑ »ﻣﻌﺰﺓ ﻭﻟﻮ ﻃﺎﺭﺕ«‪.‬‬

‫ﺑﺼﺮﺍﺣﺔ ﺃﻗﻮﳍﺎ‪» :‬ﺃﻧﺎ ﻛﺠﺰﺍﺋﺮﻱ« ﻻ ﺃﺛﻖ ﰲ ﺃﻱ ﻣﺴﺌﻮﻝ ﻣﻬﻤﺎ ﻛﺎﻥ‪ ..‬ﻛﻠﻬﻢ ﻋﻨﺪﻱ‬

‫ﻣﺘﺸﺎ‪‬ﻮﻥ‪ ..‬ﻻ ﺃﺛﻖ ﰲ ﺃﻱ ﺭﺋﻴﺲ‪ ..‬ﻭﻻ ﰲ ﺃﻱ ﺣﻜﻮﻣﺔ ﻭﻻ ﰲ ﺃﻱ ﺷﻲﺀ ﺳﻴﺄﰐ‪.‬‬

‫ﺍﳊﻞ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻱ ﻫﻮ ﺃﻥ ﻻ ﻧﺒﺨﻞ ﺑﺘﻘﺪﱘ ﺃﻱ ﺷﻲﺀ ﻷﺟﻞ ﻫﺬﻩ‬

‫ﺍﻟﺒﻠﺪ‪ ..‬ﻭﻟﻜﻦ ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﻛﻞ ﻣﺴﺘﻬﺘﺮ‪ ..‬ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﻛﻞ ﻣﺴﺌﻮﻝ ﻟﻴﺲ ﻣﺴﺌﻮﻻ‪ ..‬ﺑﻌﻴﺪ‪‬ﺍ‬ ‫ﻋﻤﻦ ﻳﺰﻋﻤﻮﻥ ﺑﺄ‪‬ﻢ ﻳﺮﻓﻌﻮﻥ ﺍﻟﺒﻼﺩ ﻭﻟﻜﻨﻬﻢ ﻳﻐﺮﻗﻮ‪‬ﺎ ﺣﺘﻤ‪‬ﺎ‪ ..‬ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺳﺘﺴﺘﻤﺮ‬ ‫ﻭﻟﻜﻨﻬﺎ ﺳﺘﺤﺘﺎﺝ ﺇﱃ ﺳﻨﻮﺍﺕ ﻃﻮﺍﻝ ﻣﻦ ﻣﺮﺍﺟﻌﺔ ﺍﻟﻨﻔﺲ ﻗﺒﻞ ﺃﻥ ﺗﺴﺘﻘﺮ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬ ‫* * *‬

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‫ﺭﺩ ﻓﻌﻞ ﺍﳉﺰﺍﺋﺮﻱ‬ ‫ﲤﺎﻣ‪‬ﺎ ﻛﻤﺎ ﻫﻮ ﻣﺘﻮﻗﻊ‪ ..‬ﺭﺩﺓ ﻓﻌﻞ ﺍﻟﻨﺎﺱ ﻫﻨﺎ ﺑﺎﳉﺰﺍﺋﺮ ﺟﺎﺀﺕ ﻋﻠﻰ ﺣﺴﺐ‬

‫ﻼ‪.‬‬ ‫ﺧﱪ‪‬ﻢ ﲟﺎ ﻋﺎﺷﻮﻩ ﻗﺒ ﹰ‬

‫ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﻣﻨﺬ ﺃﻳﺎﻡ ﻗﻠﻴﻠﺔ ﻓﻘﻂ‪ ..‬ﻳﻌﲏ ﺑﺎﻟﻨﺴﺒﺔ ﱄ ﱂ ﺃﻛﻦ ﻷﻓﺮﻕ ﺇﻥ‬

‫ﻛﻨﺎ ﻧﺼﻠﻲ ﰲ ﺍﻟﺼﺒﺢ ﺃﻭ ﰲ ﺍﻟﻌﺸﺎﺀ ﻓﻌﻴﻨﺎﻱ ﺷﺒﻪ ﻣﻐﻠﻘﺘﺎﻥ ﻣﻨﺘﻔﺨﺘﺎﻥ ﻭﺭﺃﺳﻲ ﻣﻄﺄﻃﺄ‬ ‫ﻭﺑﺎﻟﻜﺎﺩ ﺃﺗﺎﺑﻊ ﺍﻹﻣﺎﻡ ﻭﻫﻮ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ..‬ﻭﻛﻨﺖ ﺃﺧﺮﺝ ﺳﺮﻳﻌ‪‬ﺎ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﺭﻛﻀ‪‬ﺎ‬

‫ﳓﻮ ﺍﻟﻔﺮﺍﺵ ﻷﻛﻤﻞ ﻋﻤﻠﻴﺔ ﺍﻟﻨﻮﻡ ﺍﻟﻠﺬﻳﺬﺓ‪.‬‬

‫ﺇﻻ ﺃﻥ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻟﻴﻤﻨﻌﲏ ﻣﻦ ﻣﻼﺣﻈﺔ ﺗﻠﻚ ﺍﳉﻤﻮﻉ ﺍﻟﱵ ﺻﺎﺭﺕ ﻣﺆﺧﺮ‪‬ﺍ‬

‫ﺗﻔﻀﻞ ﺍﻟﺒﻘﺎﺀ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ..‬ﻭﺑﻌﻀﻬﻢ ﻳﺒﻘﻰ ﻟﻮﻗﺖ ﻣﺘﻘﺪﻡ‬ ‫ﻭﺃﺣﻴﺎﻧ‪‬ﺎ ﺣﱴ ﺷﺮﻭﻕ ﺍﻟﺸﻤﺲ ﻭﺑﻴﺎ‪‬ﺎ ﲤﺎﻣ‪‬ﺎ‪ ..‬ﻭﻗﺒﻞ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻛﺬﻟﻚ‪.‬‬

‫ﺇﻻ ﺃﻧﻪ ﻣﻨﺬ ﺍﻟﺘﻔﺠﲑﺍﺕ ﺍﻷﺧﲑﺓ ﺍﳔﻔﺾ ﺍﻟﻌﺪﺩ ﺇﱃ ﺍﻟﻨﺼﻒ ﻓﺠﺄﺓ‪ ..‬ﻭﺍﳊﺮﻛﺔ‬

‫ﻼ ﻋﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ‪.‬‬ ‫ﰲ ﺍﳌﺴﺠﺪ ﻗﺪ ﺧﻔﺖ ﻗﻠﻴ ﹰ‬

‫ﻭﺍﻟﻜﻞ ﻳﻄﺒﻖ ﻣﺒﺪﺃ »ﺻﻠﻲ ﺻﻼﺗﻚ ﻭﺃﺭﻓﻊ ﺻﺒﺎﻃﻚ«‪ ..‬ﻭﺍﻟﻜﻞ ﻟﺪﻳﻬﻢ ﺍﳊﻖ ﻓﻬﻢ‬

‫ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺗﻌﻨﻴﻪ ﻋﻤﻠﻴﺎﺕ ﺍﳋﻄﻒ ﺍﻟﻠﻴﻠﻴﺔ ﻭﺍﻟﺼﺒﺤﻴﺔ ﺍﻟﱵ ﺗﺪﺍﻫﻢ ﺍﻟﻨﺎﺱ ﻻ ﻟﺸﻲﺀ‬ ‫ﺳﻮﻯ ﺃ‪‬ﻢ ﻳﺸﺒﻬﻮﻥ ﻋﻼﻥ ﺃﻭ ﻷ‪‬ﻢ ﺑﻘﻮﺍ ﲬﺲ ﺩﻗﺎﺋﻖ ﺯﺍﺋﺪﺓ ﰲ ﺍﳌﺴﺠﺪ ﺑﻌﺪ‬

‫ﺍﻟﺼﻼﺓ‪ ..‬ﺃﻭ ﺣﱴ ﻷ‪‬ﻢ ﻛﻠﻤﻮﺍ ﻓﻼﻥ ﺍﻟﺬﻱ ﻳﺸﺘﺒﻪ ﰲ ﻋﻼﻗﺘﻪ ﺑﺄﺣﺪ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ‬ ‫ﺇﻳﺎﻫﺎ‪.‬‬

‫ﻭﻟﻦ ﺃﺳﺘﻐﺮﺏ ﻣﻦ ﺭﺩﻭﺩ ﻓﻌﻞ ﺑﻌﺾ ﺍﻟﺼﺤﺐ ﺑﻌﺪ ﺇﻃﺎﻟﺔ ﳊﻴﻬﻢ ﻭﻟﺒﺴﻬﻢ ﺍﻟﻨﺼﻒ‬

‫ﺳﺎﻕ‪ ..‬ﻓﻘﺪ ﻳﻘﻠﻌﻮﻥ ﻋﻨﻬﺎ ﰲ ﻃﺮﻓﺔ ﻋﲔ ﻭﻗﺪ ﻳﺘﺸﺒﻬﻮﻥ ﺣﱴ ﺑﺄﺣﺪ ﳒﻮﻡ ﺳﺘﺎﺭ‬

‫ﻛﻘﺪﻣﻲ ﺍﳌﻬﻢ ﺃﻥ ﻳﺒﻘﻮﺍ ﺳﺎﳌﲔ ﻭ«ﻣﺎ ﻳﺮﻭﺣﻮﺵ ﻓﺎﻟﺮﺟﻠﲔ«‪ ..‬ﻭﺍﻟﺪﻳﻦ ﻷﻫﻠﻪ ﻭﻟﻠﻨﺎﺱ‬ ‫ﺍﳌﺆﻣﻨﺔ ﺃﻣﺎ ﻫﻢ ﻓﻄﻼﺏ ﺭﺯﻕ ﻻ ﻏﲑ‪.‬‬

‫ﻭﻷﻧﺸﺪﻭﺍ »ﳓﻦ ﻻ ﻋﻼﻗﺔ ﻟﻨﺎ ﺑﺎﻟﻘﺎﻋﺪﺓ ﳓﻦ ﻧﺴﺘﻮﻝ ﺍﻟﻠﻘﻤﺔ ﻭﻧﺴﻌﻰ ﻟﻠﻌﻴﺶ‬

‫ﻓﻘﻂ‪ ..‬ﳓﻦ ﻻ ﻧﺮﻳﺪ »ﺍﻟﺒﻬﺪﻟﺔ« ﻭﺣﱴ ﺇﺫﺍ ﺭﻏﺒﺘﻢ ﺳﻨﻐﲑ ﺩﻳﻨﻨﺎ ﻭﺭﲟﺎ ﻧﺼﲑ‬ ‫ﻣﻠﺤﺪﻳﻦ ﺍﳌﻬﻢ ﻻ ﺗﻘﺘﺮﺑﻮﺍ ﻣﻨﺎ ﻭﺩﻋﻮﻧﺎ ﻭﺷﺄﻧﻨﺎ«‬

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‫ﻳﻮﻡ ﺍﻟﻌﻠﻢ ﺃﻡ ﻳﻮﻡ ﺍﳉﻬﻞ؟‬ ‫ﺍﻟﺒﺎﺭﺣﺔ ‪ 16‬ﺃﻓﺮﻳﻞ‪/‬ﺃﺑﺮﻳﻞ‪/‬ﻧﻴﺴﺎﻥ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻌﻠﻢ‪ ..‬ﻭﻟﻘﺪ ﻃﻠﺐ ﺃﺣﺪ ﺍﻷﺻﺪﻗﺎﺀ‬

‫ﺃﻥ ﺃﻛﺘﺐ ﺷﻴﺌﹰﺎ ﻋﻨﻪ ﻓﺘﺮﺩﺩﺕ ﻭﱂ ﺃﺟﺪ ﻣﺎ ﺃﺿﻌﻪ‪ ..‬ﻗﻠﺖ ﻓﻴﻢ ﺳﺄﻛﺘﺐ؟‪ ..‬ﻭﻋﻦ ﺃﻱ ﻋﻠﻢ‬ ‫ﺑﺎﻟﺘﺤﺪﻳﺪ ﺳﺄﻛﺘﺐ؟‪ ..‬ﻋﻠﻰ ﺍﻷﺭﺟﺢ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻷﻛﺎﺩﳝﻲ ﺍﻟﺬﻱ ﲤﺜﻠﻪ ﺍﳌﺆﺳﺴﺎﺕ‬ ‫ﻭﺍﳌﻌﺎﻫﺪ‪.‬‬

‫ﻭﺑﻌﺪﻫﺎ ﺳﺨﺮﺕ ﻣﻦ ﻧﻔﺴﻲ ﻛﻮﱐ ﺳﺄﲢﺪﺙ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﳌﻔﻘﻮﺩ ﰲ ﺑﻼﺩﻱ ﻭﺍﻟﺬﻱ‬

‫ﺍﺳﺘﺒﺪﻝ ﺑﺎﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﱵ ﻗﺮﻳﺒ‪‬ﺎ ﺳﻴﺘﻢ ﺇﻫﺪﺍﺀﻫﺎ ﻋﻠﻰ ﺷﻜﻞ ﻛﺮﻭﺕ ﻋﱪ ﺍﻟﱪﻳﺪ‬

‫ﺍﻹﻟﻜﺘﺮﻭﱐ ﺇﻥ ﺃﻣﻜﻦ ﻣﻦ ﻗﺒﻞ ﺍﳌﺪﺭﺍﺀ ﻭﺍﻟﺪﻛﺎﺗﺮﺓ‪ ..‬ﻭﻻ ﺃﺣﺪ ﳜﻔﻰ ﻋﻠﻴﻪ ﻣﺴﺘﻮﻯ‬

‫ﺍﳉﺎﻣﻌﺔ ﺍﳌﺘﺪﱐ ﺍﻟﺬﻱ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‪ ..‬ﻭﻻ ﺩﺍﻋﻲ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺍﻟﺜﺎﻧﻮﻳﺎﺕ ﻭﺍﳌﺮﺍﺣﻞ‬ ‫ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻭﺍﻹﻋﺪﺍﺩﻳﺔ ﻓﻬﻨﺎﻙ »ﺣﺪﺙ ﻭﻻ ﺣﺮﺝ«‪..‬‬

‫ﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺳﺄﲢﺪﺙ ﻋﻨﻪ ﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ﲣﺼﺺ ﻟﻪ ﺍﻟﺪﻭﻟﺔ ﻧﺴﺒﺔ ﺿﺌﻴﻠﺔ‬

‫ﺟﺪ‪‬ﺍ ﻣﻦ ﺍﳌﻴﺰﺍﻧﻴﺔ؟ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻋﻠﻤﺘﻪ ﻣﻦ ﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ‪ ..‬ﰲ ﺣﲔ ﻳﺘﻨﺎﻓﺲ‬

‫ﺭﺟﺎﻝ ﺍﻷﻋﻤﺎﻝ ﰲ ﺍﻟﻐﺮﺏ ﻋﻠﻰ ﺷﺮﺍﺀ ﺃﻋﻤﺎﻝ ﺍﻟﺘﺨﺮﺝ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻄﻠﺒﺔ‪ ..‬ﻋﻦ ﺍﻟﻌﻠﻢ‬ ‫ﺍﻟﺬﻱ ﻳﺮﻓﺾ ﺗﻔﻜﲑﻙ ﻭﳚﻌﻠﻚ ﺗﺬﻫﺐ ﻳﻮﻣﻴ‪‬ﺎ ﻟﻜﻲ ﲤﻸ ﻛﻴﺲ ﺩﻣﺎﻏﻚ ﲟﺨﻠﻔﺎﺕ‬

‫ﺍﻟﻜﺘﺐ ﻭﺍﶈﺎﺿﺮﺍﺕ؟‪.‬‬

‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ‪ ..‬ﻓﻴﻮﻡ ﺍﻟﻌﻠﻢ ﻋﻨﺪﻧﺎ ﻻ ﳜﻠﻮﺍ ﻣﻦ ﺍﳊﻔﻼﺕ ﻭﺍﻟﺘﻜﺮﳝﺎﺕ ﻭﺍﻟﻨﺪﻭﺍﺕ‬

‫ﺍﳌﻜﺮﺭﺓ ﺳﻨﻮﻳ‪‬ﺎ‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻧﺘﺬﻛﺮ ﺃﺣﺪ ﻋﻈﻤﺎﺀ ﺍﻟﺒﻼﺩ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ‬

‫ﺑﺎﺩﻳﺲ‪ ..‬ﻭﺍﻟﺬﻱ ﻳﺼﺎﺩﻑ ‪ 16‬ﺃﺑﺮﻳﻞ ﻳﻮﻡ ﻭﻓﺎﺗﻪ‪ ..‬ﻭﻛﺄﻧﻨﺎ ﻧﻌﻠﻢ ﺑﺄﻥ ﺍﻟﻌﻠﻢ ﻗﺪ ﻭﻟﺪ‬

‫ﻋﻨﺪ ﻭﻓﺎﺗﻪ ‪ -‬ﻭﻫﺬﻩ ﺃﻏﺮﺏ ‪ -‬ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺑﺪﻝ ﺃﻥ ﻧﺘﺤﺪﺙ ﻋﻦ ﺷﻴﺨﻨﺎ ﺍﳉﻠﻴﻞ ﻭﻋﻦ‬ ‫ﻼ ﻭﻋﻦ ﺃﻋﻤﺎﻟﻪ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﻷﺟﻞ ﺍﳉﺰﺍﺋﺮ ﻭﻷﺟﻞ‬ ‫ﻋﺒﻘﺮﻳﺘﻪ ﺍﻟﱵ ﱂ ﺃﺟﺪ ﳍﺎ ﻣﺜﻴ ﹰ‬

‫ﺇﺻﻼﺣﻬﺎ ﻭﺷﻌﺒﻬﺎ ﻭﺍﻟﱵ ﰎ ﺗﻐﻴﻴﺒﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﺑﻨﺎﺀ ﺍﻟﺒﻼﺩ ﻗﺒﻞ ﻏﲑﻫﻢ‪ ..‬ﻋﻮﺩﻭﻧﺎ ﺃﻥ‬ ‫ﻧﺮﺳﻢ ﻭﺟﻬﻪ ﻭﻫﻮ ﻳﻔﻜﺮ ﺣﲔ ﲢﲔ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻭﺃﻣﺎﻣﻪ ﺍﻟﺮﻳﺸﺔ ﻭﺍﳊﱪ ﺍﻷﺑﺪﻳﲔ‬

‫ﻭﺗﻌﻠﻖ ﺍﻟﻠﻮﺣﺎﺕ ﻋﻠﻰ ﺍﳊﻴﻄﺎﻥ ﻟﻴﺄﰐ ﺍﻟﻮﺍﱄ ﲜﻼﻟﺔ ﻗﺪﺭﻩ ﻟﻴﻜﺮﻡ ﺍﻟﺮﺳﺎﻣﲔ ﻭﻟﻴﻠﻘﻲ‬

‫ﻛﻠﻤﺔ ﺍﻟﻌﺎﻡ ﺍﳌﺎﺿﻲ ﻧﻔﺴﻬﺎ ﻭﺑﻌﺪﻫﺎ ﺳﻴﻨﻔﺾ ﺍﳉﻤﻊ ﻭﻛﺄﻥ ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﻦ‪.‬‬

‫ﻻ ﻣﻦ ﻫﺬﺍ ﻭﻟﻜﲏ ﻣﺘﺸﺎﺋﻢ ﻫﻨﺎ ﻟﻠﻐﺎﻳﺔ‪ ..‬ﻭﻻ ﺃﺭﻳﺪ ﺃﻥ‬ ‫ﻭﺩﺩﺕ ﻟﻮ ﺃﻛﻮﻥ ﺃﻛﺜﺮ ﺗﻔﺎﺅ ﹰ‬

‫ﺃﻛﺬﺏ ﻋﻠﻰ ﻧﻔﺴﻲ ﺃﻭ ﻋﻠﻰ ﺃﺣﺪ‪ ..‬ﻓﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﳝﺜﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﺒﻼﺩ ﰲ‬ ‫‪117‬‬

‫ﺍﳊﻀﻴﺾ‪ ..‬ﻓﻜﻴﻒ ﻟﻨﺎ ﺃﻥ ﻧﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ‪.‬‬

‫“ﰲ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻴﺪ ﺑﻨﺎﺀ ﺣﻀﺎﺭﺗﻨﺎ‪ ،‬ﻭ ﰲ ﺍﳋﺎﺭﺝ ﳚﺐ ﻋﻠﻴﻨﺎ ﺍﳌﺸﺎﺭﻛﺔ‬ ‫ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺗﺘﻔﻖ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻋﺎﱂ ﻳﺆﺩﻱ ﺩﻭﺭﻩ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﻔﻜﺮ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﻓﻴﻪ ﻳﻮﻟﺪ ﻓﻦ ﻋﺎﳌﻲ ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻔﺮﻧﺴﻲ ﻣﺎﻟﺮﻭ”‪.‬‬ ‫ﻣﻦ ﻗﺎﻣﻮﺱ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ‬

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‫ﻗﻄﺎﻉ ﺍﻟﺘﻌﻠﻴﻢ ﻳﺘﻄﻮﺭ!!‬ ‫ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻗﺎﻣﺖ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﲟﺎ ﻳﺸﺒﻪ ﺍﳌﻌﺠﺰﺓ‪ ..‬ﻭﺣﺘﻤﺖ ﻋﻠﻰ‬

‫ﺍﳌﺪﺍﺭﺱ ﻓﺮﺽ ﺍﻟﺒﺤﻮﺙ ﻋﻠﻰ ﺍﻟﺘﻼﻣﻴﺬ‪ ..‬ﻭﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ ﻭﺗﻌﻮﻳﺪ ﺍﻟﺘﻠﻤﻴﺬ ﻋﻠﻰ‬

‫ﺍﻟﺒﺤﺚ‪ ..‬ﻣﺘﻜﺌﺔ ﻋﻠﻰ ﺍﻟﺼﺮﺧﺎﺕ ﺍﳉﺪﻳﺪﺓ ﻭﺍﻟﱵ ﺗﻄﺎﻟﺐ ﺑﺈﻳﻘﺎﻑ ﻃﺮﻕ ﺍﻟﺘﻌﻠﻴﻢ‬ ‫ﺍﻟﻘﺪﳝﺔ ﻣﻦ ﺍﻟﻨﻘﻞ ﻭﺍﻟﺘﻠﻘﲔ ﻋﻠﻰ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺟﻌﻠﻬﻢ ﻳﺘﻔﺎﻋﻠﻮﻥ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﺑﺄﻧﻔﺴﻬﻢ‬

‫ﻭﺑﺎﻟﻌﺮﰊ »ﻳﺸﻐﻠﻮﻥ« ﺃﺩﻣﻐﺘﻬﻢ ﺑﺪﻝ ﺃﻥ ﺗﺒﻘﻰ ﻣﺘﺤﺠﺮﺓ ﺃﻣﺎﻡ ﺃﻛﻴﺎﺱ ﺍﻟﻌﻠﻢ ﺍﻟﱵ ﺗﻌﻄﻰ‬

‫ﳍﻢ ﻳﻮﻣﻴ‪‬ﺎ ﻣﻦ ﻗﺒﻞ ﺍﳌﺪﺭﺳﲔ‪.‬‬

‫ﻭﺍﻟﺒﺤﺚ ﻳﺎ ﻛﺮﺍﻡ ﰎ ﺍﻗﺘﺮﺍﺣﻪ ﻟﻴﻜﻮﻥ ﻣﻘﺘﺮﻧ‪‬ﺎ ﺑﺎﻻﻧﺘﺮﻧﺖ‪ ..‬ﺣﻴﺚ ﻳﻔﺮﺽ‬

‫ﺍﳌﺪﺭﺳﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﻣﻘﺎﻫﻲ ﺍﻻﻧﺘﺮﻧﺖ ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻋﺎﱂ‬ ‫ﺍﻻﻧﺘﺮﻧﺖ ﺑﺄﻱ ﻭﺳﻴﻠﺔ ﻟﻜﻲ ﻳﺒﺤﺜﻮﺍ ﻋﻦ ﺿﺎﻟﺘﻬﻢ‪ ..‬ﻭﻋﻠﻰ ﺣﺪ ﻋﻠﻤﻲ ﺃﻥ ﺃﻱ ﻭﺳﻴﻠﺔ‬

‫ﺗﻨﻔﻊ ﻟﻠﺒﺤﺚ ﻟﻴﺲ ﻓﻘﻂ ﺍﻻﻧﺘﺮﻧﺖ‪.‬‬

‫ﻭﺣﺪﺛﺖ ﺍﻟﻜﺎﺭﺛﺔ‪ ..‬ﺣﻴﺚ ﺍﺯﺩﺍﺩ ﺍﻟﻮﺿﻊ ﺻﻌﻮﺑ ﹰﺔ ﻭﺗﻌﻘﻴﺪ‪‬ﺍ‪ ..‬ﻟﻘﺪ ﺻﺎﺭ ﺍﻟﺘﻼﻣﻴﺬ‬

‫ﻳﻠﺠﺌﻮﻥ ﺇﱃ ﺃﺻﺤﺎﺏ ﺍﳌﻘﺎﻫﻲ ﻟﻜﻲ ﻳﻄﺎﻟﺒﻮﻫﻢ ﺑﺎﻟﺒﺤﻮﺙ؛ ﺃﻱ ﺃﻥ ﺍﻟﺘﻠﻤﻴﺬ ﻳﻮﻛﻞ ﺍﻟﻌﺎﻣﻞ‬

‫ﰲ ﺍﳌﻘﻬﻰ ﺑﺄﻥ ﻳﺒﺤﺚ ﰲ ﻣﻜﺎﻧﻪ ﻣﻘﺎﺑﻞ ﺃﻥ ﻳﺴﺪﺩ ﻟﻪ ﺗﻌﺒﻪ ﺫﻟﻚ ﻣﻦ ﻣﺪﺓ ﺍﻟﺒﺤﺚ ﻭﻣﻦ‬ ‫ﺳﻌﺮ ﺍﻟﻄﺒﺎﻋﺔ‪.‬‬

‫ﻭﺑﻌﺪ ﻣﺪﺓ ﻗﻠﻴﻠﺔ ﺍﺳﺘﻬﻮﺕ ﺍﻟﻠﻌﺒﺔ ﻣﻘﺎﻫﻲ ﺍﻻﻧﺘﺮﻧﺖ ﺣﻴﺚ ﻓﺘﺢ ﺃﻣﺎﻣﻬﻢ ﺑﺎﺏ ﺩﺧﻞ‬

‫ﺟﺪﻳﺪ ﻭﻭﻓﲑ‪ ..‬ﻓﺄﻗﻞ ﲝﺚ ﳛﺘﻮﻯ ﻋﻠﻰ ﲬﺲ ﺻﻔﺤﺎﺕ ﻳﻮﻣﻴ‪‬ﺎ ﻫﻨﺎﻙ ﲬﺲ ﲝﻮﺙ‬ ‫ﻋﻠﻰ ﺍﻷﻗﻞ ﻭﻫﺬﺍ ﺷﻲﺀ ﲨﻴﻞ ﻟﻠﻐﺎﻳﺔ ‪ -‬ﺃﺳﺄﻟﻮﱐ ﺃﻧﺎ ‪ -‬ﻭﺻﺎﺭﺕ ﺗﻌﺮﻑ ﺑﺘﺠﺎﺭﺓ‬

‫ﺍﻟﺒﺤﻮﺙ‪ ..‬ﻭﻣﺎ ﻋﻠﻰ ﺍﻟﺘﻠﻤﻴﺬ ﺳﻮﻯ ﺃﻥ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﳌﻘﻬﻰ ﻟﻴﻄﻠﺐ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺒﺤﺚ‬

‫ﺍﻟﻔﻼﱐ ﻓﻴﻨﻈﺮ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﻷﺭﺷﻴﻒ ﻓﺈﻥ ﻭﺟﺪﻩ ﻗﺪﻣﻪ ﺟﺎﻫﺰ‪‬ﺍ ﻣﻄﺒﻮﻋ‪‬ﺎ ﻭﻣﻐﻠﻔﹰﺎ ﻭﺇﻥ‬

‫ﱂ ﻳﻜﻦ ﻗﺎﻡ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻭﺍﻟﺘﻠﻤﻴﺬ ﻳﻨﺘﻈﺮ ﻭﻛﺄﻧﻪ ﻋﻨﺪ ﺍﳊﻼﻕ‪.‬‬

‫ﻫﺬﻩ ﺍﻟﻮﺯﺍﺭﺓ ﺍﻟﻐﺒﻴﺔ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﺗﻔﻀﺤﻨﺎ ﻛﻌﺎﺩ‪‬ﺎ ﺣﻴﺚ ﺃﻥ ﺍﳉﺮﺍﺡ ﺍﻟﱵ‬

‫ﺃﺻﻴﺐ ‪‬ﺎ ﺍﻷﺳﺎﺗﺬﺓ ﻣﻨﺬ ﺃﻋﻮﺍﻡ ﻻ ﺗﺰﺍﻝ ﻣﻔﺘﻮﺣﺔ‪ ..‬ﻭﺍﻟﱵ ﺃﻫﲔ ﻓﻴﻬﺎ ﺭﺟﺎﻝ‬

‫ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻋﺘﻘﻠﻮﺍ ﻭﺿﺮﺑﻮﺍ ﻭﺷﺘﻤﻮﺍ ﻛﻮ‪‬ﻢ ﻓﻘﻂ ﻃﺎﻟﺒﻮﺍ ﲝﻘﻬﻢ ﺍﻟﻄﺒﻴﻌﻲ‬

‫ﰲ ﺯﻳﺎﺩﺓ ﺍﻷﺟﻮﺭ ﻛﻐﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻤﺎﻝ‪ ..‬ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﱂ ﲡﺐ ﻣﻄﺎﻟﺒﻬﻢ ﺇﱃ‬ ‫ﺍﻟﻴﻮﻡ‪ ..‬ﻫﺎ ﻫﻲ ﺃﻳﻀ‪‬ﺎ ﻻ ﺗﻘﺪﻡ ﺷﻴﺌﹰﺎ ﻟﻠﺘﻼﻣﻴﺬ‪.‬‬ ‫‪119‬‬

‫ﻛﺎﻥ ﺍﻷﺟﺪﺭ ‪‬ﺎ ﻗﺒﻞ ﺃﻥ ﺗﺼﺪﺭ ﻣﺜﻞ ﺗﻠﻚ ﺍﻻﻗﺘﺮﺍﺣﺎﺕ‪/‬ﺍﻟﻘﺮﺍﺭﺍﺕ‪ ..‬ﺃﻥ ﺗﻮﻓﺮ‬

‫ﻟﻠﻤﺪﺍﺭﺱ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻼﺯﻣﺔ ﻣﻦ ﺃﺟﻬﺰﺓ ﻭﺇﻧﺘﺮﻧﺖ ﻭﺃﺳﺎﺗﺬﺓ ﻳﻌﻠﻤﻮﻥ ﺍﻟﺘﻼﻣﻴﺬ‬

‫ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﲝﻴﺚ ﻳﻜﻮﻥ ﲟﻘﺪﺭ‪‬ﻢ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻻﻧﺘﺮﻧﺖ ﺑﺄﻧﻔﺴﻬﻢ ﰲ ﻭﻗﺖ‬

‫ﻗﻴﺎﺳﻲ‪ ..‬ﺑﺪﻝ ﺃﻥ ﻳﻠﺠﺌﻮﺍ ﺇﱃ ﻣﻘﺎﻫﻲ ﺍﻻﻧﺘﺮﻧﺖ ﺍﳌﺴﺘﻐﻠﺔ ‪ -‬ﻣﺜﻠﻤﺎ ﻧﻔﻌﻞ ﳓﻦ ‪ -‬ﻛﺎﻥ‬ ‫ﺍﻷﺟﺪﺭ ‪‬ﺎ ﺃﻥ ﺗﻌﻠﻢ ﺍﳌﺪﺭﺳﲔ ﺃﻧﻔﺴﻬﻢ ﻗﺒﻞ ﺃﻥ ﺗﻄﺎﻟﺒﻬﻢ ﲟﻄﺎﻟﺒﺔ ﺍﻟﺘﻼﻣﻴﺬ‪..‬‬

‫ﻼ‪ ..‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﻓﺎﻟﻌﺪﻳﺪ ﺃﻭ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻣﻨﻬﻢ ﻻ ﳚﻴﺪﻭﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺟﻬﺰﺓ ﺇﻻ ﻗﻠﻴ ﹰ‬ ‫ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﱵ ﻧﺮﺍﻩ ﰲ ﺍﻟﻮﺯﺍﺭﺓ‪ ..‬ﻭﻻ ﺩﺍﻋﻲ ﻟﻠﺨﻮﺽ ﰲ ﺷﺆﻭﻥ ﺍﻟﻮﺯﺍﺭﺓ ﻭﺇﻻ ﰎ‬ ‫ﺳﺤﺒﻨﺎ ﻛﺎﻟﺸﺎﺓ ﺍﳌﺴﻠﻮﺧﺔ‪.‬‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﺄﺗﻴﻚ ﺍﻟﻔﻬﻴﻢ ﻭﺃﺧﻮﻩ ﻭﺻﺎﺣﺒﻪ ﻭﺑﻨﻴﻪ ﻟﻴﻘﻮﻟﻮﺍ ﰲ ﺇﻋﺠﺎﺏ »ﻭﺍﷲ‬

‫ﻋﺎﻝ‪ ..‬ﺭﺍﻧﺎ ﻧﺘﻘﺪﻣﻮﺍ‪ ..‬ﺷﻲ ﲨﻴﻞ ﻳﺎ ﺧﺎﻭﺗﻨﺎ‪ ..‬ﺍﻟﻮﺯﺍﺭﺓ ﺭﺍﻫﻲ ﲣﻤﻢ ﻟﻘﺪﺍﻡ«‬ ‫ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪.‬‬

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‫ﲡﻨﻴﺪ ﺇﺟﺒﺎﺭﻱ‬ ‫ﰲ ﻧﻘﺎﺵ ﺣﺎﺩ ﰲ ﻣﻮﺿﻮﻉ ﻣﻦ ﻣﻮﺍﺿﻴﻊ ﻣﻨﺘﺪﻯ ﺭﻭﺍﻳﺎﺕ ﻧﺖ ﺣﻮﻝ ﺍﻟﺘﺠﻨﻴﺪ‬

‫ﺍﻹﺟﺒﺎﺭﻱ ﺩﺍﺭﺕ ﺍﻟﺪﻧﻴﺎ ﻭﻛﺘﺒﺖ ﺭﺩﻭﺩ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﳚﻌﻞ ﻭﺟﻬﻚ ﻳﺴﻘﻂ ﻋﻠﻰ‬

‫ﺍﻟﻜﻴﺒﻮﺭﺩ ﻣﺒﺎﺷﺮﺓ‪ ..‬ﻛﺜﲑﻭﻥ ﺩﺧﻠﻮﺍ ﻳﻌﻠﻨﻮﻥ ﻗﺒﻮﳍﻢ ﻟﻠﺘﺠﻨﻴﺪ ﺍﻹﺟﺒﺎﺭﻱ ﻭ ﺍﻟﻐﺎﻟﺒﻴﺔ‬

‫ﺩﺧﻠﺖ ﺗﻌﻠﻦ ﺭﻓﻀﻬﺎ ﻟﻪ‪.‬‬

‫ﺍﻟﻔﺌﺔ ﺍﻷﻭﱃ ﻋﻠﻠﺖ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﺘﺠﻨﻴﺪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻧﺪﺍﺀ ﺍﻟﻮﻃﻦ ﻭﺑﺄﻧﻪ ﻗﺪ‬

‫ﻳﻜﻮﻥ ﲡﺮﺑﺔ ﻏﻨﻴﺔ ﺑﺎﳌﻌﺎﺭﻑ ﻭﺍﻛﺘﺴﺎﺏ ﻟﻠﻤﻬﺎﺭﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ ﻟﺪﻯ ﺍﻟﺸﺎﺏ ﻛﻲ ﻳﺼﺒﺢ‬ ‫ﺭﺟﻼ ﻳﻌﻮﻝ ﻋﻠﻴﻪ‪.‬‬

‫ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺎﻟﺖ ﺑﺄﻥ ﺍﻟﺘﺠﻨﻴﺪ ﺍﻹﺟﺒﺎﺭﻱ ﻟﺪﻳﻨﺎ ﳝﺜﻞ ﺍﻟﺬﻝ ﺑﻌﻴﻨﻪ ﺑﺎﺳﺘﻌﺒﺎﺩ‬

‫ﺍﻟﺸﺎﺏ ﰲ ﺍﳋﺪﻣﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺣﻴﺚ ﻳﻌﺎﱐ ﻣﻦ ﺗﺴﻠﻂ ﻭﲡﱪ ﺭﺅﺳﺎﺀﻩ ﻧﺎﻫﻴﻚ ﻋﻦ‬

‫ﺿﻴﺎﻉ ﻓﺘﺮﺓ ﻣﻦ ﻋﻤﺮﻩ ﻛﺎﻥ ﺍﻷﺣﻖ ﻟﻪ ﺃﻥ ﻳﺴﺘﻐﻠﻬﺎ ﻓﻴﻤﺎ ﻳﻨﻔﻌﻪ ﻭﻳﻨﻔﻊ ﺑﻠﺪﻩ‪.‬‬

‫ﻭﺗﻌﺪﺩﺕ ﺍﻵﺭﺍﺀ ﻭﺍﳌﻮﺍﻗﻒ‪ ..‬ﺑﲔ ﺍﳌﺆﻳﺪ ﻭﺍﻟﺮﺍﻓﺾ‪ ..‬ﺑﲔ ﻣﻦ ﻳﺴﺮﺩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ‬

‫ﺃﻣﻀﺎﻫﺎ ﰲ ﺍﳉﻴﺶ ﻭﳛﻴﻴﻬﺎ ﻭﻳﺘﻤﲎ ﺃﻥ ﺗﺘﻜﺮﺭ ﺍﻟﻔﺮﺻﺔ‪ ..‬ﻭﺑﲔ ﻣﻦ ﻳﺴﺮﺩ ﺷﻘﺎﺀ‬

‫ﺍﻟﺒﻌﺾ ﻣﻦ ﻣﻌﺎﺭﻓﻪ ﰲ ﺍﻟﺘﺠﻨﻴﺪ ﺍﻹﺟﺒﺎﺭﻱ‪.‬‬

‫ﺻﺮﺍﺣﺔ‪ :‬ﺃﻓﻀﻞ ﺍﻻﻧﺘﺤﺎﺭ ﻋﻦ ﺍﻻﻟﺘﺤﺎﻕ ﺑﺎﳋﺪﻣﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ..‬ﻣﺎ ﺭﺃﻳﺘﻪ ﻭﻣﺎ ﺃﺭﺍﻩ‬

‫ﻭﻣﺎ ﺃﲰﻌﻪ ﺑﺎﻟﻔﻌﻞ ﻳﺮﻫﺒﲏ‪ ..‬ﻳﻘﺸﻌﺮ ﺑﺪﱐ ﺣﲔ ﺃﲰﻊ ﻣﺎ ﻳﺮﻭﻯ ﻋﻦ ﺍﳉﻴﺶ‪..‬‬

‫ﺻﺤﻴﺢ ﺃﻥ ﺍﳉﻴﺶ ﻓﺘﺮﺓ ﻻ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻬﺎ ﳌﺎ ﲢﻤﻠﻪ ﻣﻦ ﲡﺎﺭﺏ ﻭﺗﺪﺭﻳﺐ‬ ‫ﻋﻠﻰ ﻗﻮﺓ ﺍﻟﺘﺤﻤﻞ ﻭﺍﻟﺪﻓﺎﻉ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﻭﻛﻞ ﺗﻠﻚ ﺍﻷﻣﻮﺭ‪.‬‬

‫ﻭﻟﻜﲏ ﺃﻓﺼﻞ ﺑﲔ ﺗﻠﻚ ﺍﻷﺳﺎﺳﻴﺎﺕ ﻭﺑﲔ ﻣﺎ ﳛﺪﺙ ﺣﺎﻟﻴ ﹰﺎ ﻟﺪﻯ ﺍ‪‬ﻨﺪﻳﻦ‪ ..‬ﻫﻞ‬

‫ﺫﻫﺐ ﻣﻦ ﺑﻴﺘﻪ ﻭﺗﺮﻙ ﻋﻤﻠﻪ ﻭﺭﲟﺎ ﺩﺭﺍﺳﺘﻪ ﻭﻛﻞ ﺃﺣﻼﻣﻪ ﻟﻴﻘﻀﻲ ﺍﻟﻌﺎﻡ ﻭﺍﻟﻨﺼﻒ ﰲ‬ ‫ﺍﻟﺬﻝ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﻠﻰ ﻳﺪ ﺃﻧﺎﺱ ‪ -‬ﺭﺅﺳﺎﺀﻩ ‪ -‬ﱂ ﻳﺘﻤﻮﺍ ﺗﻌﻠﻴﻤﻬﻢ ﺃﻭ ﺃ‪‬ﻢ ﻻ ﻳﻨﺘﻤﻮﻥ‬

‫ﻼ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﺬﻱ‬ ‫ﺇﱃ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻟﻴﻘﻮﻣﻮﺍ ﺑﺘﻌﻘﻴﺪﻩ ﻓﻘﻂ ﻷﻥ ﻟﺪﻳﻪ ﻣﺆﻫ ﹰ‬ ‫ﺣﺼﻠﻮﺍ ﻋﻠﻴﻪ ‪ -‬ﺃﺣﺪ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺃﲰﻊ ﻋﻨﻬﺎ‪.-‬‬

‫ﻳﻌﲏ ﺃﻥ ﺃﺧﺪﻡ ﻭﻃﲏ ﺷﻲﺀ‪ ..‬ﻭﺃﻥ ﺃﺫﻝ ﻷﺟﻞ ﺧﺪﻣﺔ ﻭﻃﲏ ﻣﻦ ﺃﺑﻨﺎﺀ ﻭﻃﲏ‬

‫ﺷﻲﺀ ﺁﺧﺮ‪ ..‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻘﻄﺔ ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﻗﺒﻮﱄ ﺃﻭ ﺭﻓﻀﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻟﻮﻃﻨﻴﺔ‪..‬‬

‫ﻭﺃﺩﻋﻮﺍ ﺍﷲ ﺇﻥ ﺣﺪﺙ ﻭﺗﻌﺮﺿﺖ ﳍﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﺃﻥ ﲤﺮ ﺑﺴﻼﻡ ﻛﻤﺎ ﲢﺪﺙ ﻣﻊ ‪ 20‬ﰲ‬ ‫‪121‬‬

‫ﺍﳌﺎﺋﺔ ﳑﻦ ﻋﺎﻳﺸﻮﻫﺎ‪.‬‬ ‫* * *‬

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‫ﺣﻴﻦ ﻳﺬآﺮ اﻹﺳﻼم‬

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124

‫ﻣﻨﻬﺞ ﺳـﻠـﻔـﻲ‬ ‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻣﺜﲑ ﻟﻼﺳﺘﻔﺰﺍﺯ‪ ..‬ﻣﻦ ﺳﻴﺴﺘﻔﺰﻩ ﺍﳌﻮﺿﻮﻉ ﻓﻼ ﻳﻘﺮﺃﻩ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ‬

‫ﻭﻻ ﻳﺰﻋﺠﲏ ﺑﺮﺩﻭﺩ ﺃﻋﺮﻓﻬﺎ ﻣﺴﺒﻘﹰﺎ‪ ..‬ﻭﲟﺎ ﺃﻧﻪ ﻣﻨﻘﻮﻝ ﻣﻦ ﻋﻠﻰ ﺍﳌﺪﻭﻧﺔ ﺇﱃ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻓﺄﻧﺼﺤﻪ ﺍﳌﱰﻋﺞ ﺑﺎﻟﻘﻔﺰ ﺇﱃ ﺍﳊﻜﺎﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‪..‬‬ ‫ﺣﺴﻦ ﺍﳊﻜﺎﻳﺔ ﺗﺒﺪﺃ ﺑﺎﳉﻤﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬ ‫ﻏﲑ ﻣﻘﺘﻨﻊ ﺑﻔﻜﺮﺓ »ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ« ﻭﺍﻷﺻﺢ »ﺍﻟﺴﻠﻔﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ«‪ ..‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ‬

‫ﺍﻟﻜﺘﺎﺑﺎﺕ ﻭﺍﳌﻨﺎﻗﺸﺎﺕ ﻭﺍﻟﻜﺘﺐ ﻭﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﻛﺒﺎﺭ ﺍﳌﻔﻜﺮﻭﻥ ﻭﺍﻟﻌﻠﻤﺎﺀ‪..‬‬ ‫ﻼ‪:‬‬ ‫ﻭﺗﻠﻚ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﻳﺎﺗﻮﻥ ‪‬ﺎ‪ ..‬ﳌﺎﺫﺍ؟‪ ..‬ﺩﻋﻮﻧﺎ ﻧﺘﺤﺪﺙ ﻗﻠﻴ ﹰ‬ ‫ﻣﻨﺬ ﺛﻼﺛﺔ ﺃﻋﻮﺍﻡ ‪ -‬ﲬﺴﺔ ﺍﻵﻥ ‪ -‬ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻣﻨﺬ ﺑﺪﺍﻳﺎﺕ ﳏﺎﻭﻻﰐ ﰲ‬

‫ﺍﻻﻟﺘﺰﺍﻡ ﻭﻛﺎﻧﺖ ﺃﻭﱃ ﺍﳋﻄﻮﺍﺕ‪ ..‬ﺑﺪﺃﺕ ﺃﺗﻌﺮﻑ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻭﺍﳌﻔﺎﻫﻴﻢ‬

‫ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ..‬ﻛﻨﺖ ﻻ ﺃﻋﺮﻑ ﺷﻴﺌﹰﺎ ﺍﲰﻪ )ﺍﻻﻟﺘﺰﺍﻡ ‪ -‬ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ‪ -‬ﺍﻟﺴﻠﻒ‬

‫ﺍﻟﺼﺎﱀ( ﻛﻐﲑﻱ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺼﺎﻳﻊ ﻭﺍﻷﺻﺢ ﺍﳌﺎﺷﻲ »ﺟﻨﺐ« ﺍﳊﻴﻄﺔ ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ‬ ‫ﺑﺎﻟﻀﺒﻂ ﻣﺎ ﻳﺮﻳﺪ‪.‬‬

‫ﰲ ﺍﻷﻭﻝ ﻛﻨﺖ ﺃﻛﻦ ﻟﻜﻞ ﻣﻠﺘﺰﻡ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﱄ ﺍﳌﻀﺤﻲ ﰲ‬

‫ﻋﺼﺮ ﺍﻟﻔﱳ ﻭﺍﻟﺬﻱ ﲢﻤﻞ ﺍﻹﻫﺎﻧﺎﺕ ﻷﻧﻪ ﻓﻘﻂ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻠﻤ‪‬ﺎ‪ ..‬ﻭﻫﺬﻩ‬

‫ﺗﻀﺤﻴﺔ ﻛﺒﲑﺓ‪ ..‬ﻭﺑﺪﺃﺕ ﺃﻗﺘﺮﺏ ﻣﻨﻬﻢ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ‪ ..‬ﺗﻌﺮﻓﺖ ﻋﻠﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ‪..‬‬

‫ﻭﻗﺒﻞ ﺍﻟﺘﻌﺮﻑ ﺫﺍﻙ‪ ..‬ﻛﻨﺖ ﺳﻌﻴﺪ‪‬ﺍ ﲟﺎ ﺣﻘﻘﺘﻪ ﰲ ﺍﻟﺘﺰﺍﻣﻲ ﺍﻟﻄﺒﺎﻉ ﺗﻐﲑﺕ ﻭﺍﻷﺳﻠﻮﺏ‬ ‫ﺍﳊﻴﺎﰐ ﺗﻐﲑ ﻭﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ‪.‬‬

‫ﻭﺣﺪﺙ ﺃﻥ ﻭﻗﻊ ﺑﲔ ﻳﺪﻱ ﻛﺘﻴﺐ ‪ -‬ﻭﻟﻴﺲ ﻛﺘﺎﺏ ‪ -‬ﻭﻻ ﺃﺩﺭﻱ ﻣﻦ ﻛﺎﺗﺒﻪ ﺍﺳﻢ ﻛﺒﲑ‬

‫ﺟﺪ‪‬ﺍ ﻣﻊ ﻋﺒﺎﺭﺍﺕ »ﺣﻔﻈﻪ ﺍﷲ ﻭﻏﻔﺮ ﻟﻪ«‪.‬‬

‫ﻛﻨﺖ ﺃﺻﺪﻕ ﻛﻞ ﻛﻠﻤﺔ ﻋﻦ ﺍﻟﺪﻳﻦ ﺃﲰﻌﻬﺎ ﻣﻦ ﺃﻱ ﺭﺟﻞ ﺩﻳﻦ‪ ..‬ﻭﻗﺮﺍﺀﰐ ﳍﺬﺍ‬

‫ﺍﻟﻜﺘﻴﺐ ﺃﺻﺎﺑﺘﲏ ﺑﺎﳊﲑﺓ ﻭﺑﺎﻻﺿﻄﺮﺍﺏ‪ ..‬ﺗﻌﺮﻓﺖ ﺧﻼﳍﺎ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺰﻫﺪ ﺍﻟﻐﺮﻳﺐ‬ ‫ﺍﻟﺬﻱ ﺟﻌﻞ ﺃﺣﺪ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻋﺮﻓﺘﻬﻢ ﻳﻘﻮﻝ »ﻻ ﺃﺭﻳﺪ ﺍﻟﺪﻧﻴﺎ‪ ..‬ﺑﻞ ﺃﻃﻤﺢ ﺇﱃ‬

‫ﺍﻵﺧﺮﺓ« ﻭﺣﲔ ﺃﺣﺪﺛﻪ ﺑﺘﻌﱯ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻳﺒﺘﺴﻢ ﰲ ﺳﺨﺮﻳﺔ ﻭﻛﺄﱐ ﺿﺎﺋﻊ‬ ‫‪125‬‬

‫ﻭﻫﺎﻟﻚ ﻻ ﳏﺎﻟﺔ‪.‬‬

‫ﻭﺑﺪﺃﺕ ﺗﺴﻮﺩ ﺍﻟﺪﻧﻴﺎ ﰲ ﻭﺟﻬﻲ‪ ..‬ﻓﺼﺎﺭ ﻛﻞ ﺷﻲﺀ ﻳﺪﻭﺭ ﺣﻮﱄ ﻏﲑ ﺻﺤﻴﺢ ﻭﳚﺐ‬

‫ﺃﻥ ﻳﻐﲑ‪ ..‬ﻭﺑﺪﺃﺕ ﺗﺼﻞ ﻣﻌﻲ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺃﺣﻠﻞ ﻛﻞ ﻛﻠﻤﺔ ﻳﻨﻄﻖ ‪‬ﺎ ﻏﲑﻱ ﻭﺃﺻﺪﺭ‬ ‫ﺣﻜﻤﻲ ﻋﻠﻴﻪ‪ ..‬ﻳﺼﻠﺢ ﺃﻭ ﻻ ﻳﺼﻠﺢ‪ ..‬ﺑﻌﺪﻫﺎ ﻣﻨﻄﻘﻴ‪‬ﺎ ﺑﺪﺃﺕ ﺃﺟﺪ ﺑﺄﻥ ﺍﻟﻨﺎﺱ ﺗﻔﺮ ﻣﲏ‬ ‫ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﻻ ﺃﺣﺪ ﻳﺮﻏﺐ ﰲ ﺍﳉﻠﻮﺱ ﻣﻌﻲ ﻻ ﺃﺣﺪ ﻳﺮﻏﺐ ﰲ ﺍﳊﺪﻳﺚ ﻣﻌﻲ‪..‬‬

‫ﺣﺪﻳﺜﻲ ﻛﻠﻪ ﺗﺸﺎﺅﻣﻲ‪.‬‬

‫ﻭﺣﻴﻨﻬﺎ ﺍﻧﻜﺒﺒﺖ ﻋﻠﻰ ﻣﻄﺎﻟﻌﺔ ﻛﻞ ﺷﻲﺀ ﺃﺟﺪﻩ ﰲ ﻃﺮﻳﻘﻲ‪ ..‬ﻻ ﳝﻜﻨﲏ ﺍﳌﻮﺍﺻﻠﺔ‬

‫ﻫﻜﺬﺍ‪ ..‬ﻭﻣﻨﻄﻘﻴ‪‬ﺎ ﻭﺟﺪﺕ ﺑﺄﻥ ﺍﻟﻨﺎﺱ ﻣﻬﻤﺎ ﺣﺪﺙ ﺳﺘﺒﻘﻰ ﳏﺒ ﹰﺔ ﻟﻠﺤﻴﺎﺓ ﳏﺒﺔ ﻷﻱ‬ ‫ﺷﻲﺀ ﻳﻔﺮﺣﻬﺎ‪ ..‬ﻭﺑﺪﺃﺕ ﺣﻴﻨﻬﺎ ﺃﺩﺭﺱ ﺗﺼﺮﻓﺎﰐ ﻭﺃﻓﻜﺎﺭﻱ‪ .‬ﺃﻥ ﺃﺧﻀﻌﻬﺎ ﻟﻠﻮﺍﻗﻊ‬

‫ﻭﺍﳌﻨﻄﻖ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ ..‬ﺃﻓﻼ ﻳﻘﻮﻟﻮﻥ »ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﳊﻴﺎﺓ« ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﻣﺘﺄﻛﺪ‬

‫ﻣﻨﻬﺎ ﻭﻟﻜﻦ ﺍﻹﺟﺎﺑﺔ ﻛﺎﻧﺖ ﻛﻴﻒ؟؟‪.‬‬

‫ﻧﻌﻢ ﻛﻴﻒ ﺳﻴﻜﻮﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﳊﻴﺎﺓ ﻟﺪﻱ ﻭﺃﻧﺎ ﻣﺘﺸﺎﺋﻢ ﻭﺃﻧﺎ ﻣﻜﺘﺌﺐ ﳌﺎ ﺣﻮﱄ‬

‫ﻭﺣﻴﻨﻬﺎ ﺍﺳﺘﻨﺘﺠﺖ ﺑﺄﱐ ﻟﻦ ﺃﺣﻘﻖ ﺇﺳﻼﻣ ﹰﺎ ﻣﺎﺋﺔ ﰲ ﺍﳌﺎﺋﺔ ﻣﻬﻤﺎ ﻓﻌﻠﺖ؛ ﻭﺣﺘﻤ‪‬ﺎ ﻋﻠﻲ‬

‫ﺍﻟﺘﻌﺎﻳﺶ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﻭﺃﻧﻪ ﺣﺰﱐ ﻭﺍﻧﻌﺰﺍﱄ ﻟﻦ ﻳﻨﻔﻌﺎﱐ ﰲ ﺷﻲﺀ‪ ..‬ﻓﺎﻟﻨﺎﺱ ﺳﺘﺒﻘﻰ‬ ‫ﺩﻭﻣ‪‬ﺎ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﻭﺑﺪﺃﺕ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺃﻛﺘﺸﻒ ﺫﻟﻚ ﺍﻟﺘﺒﺎﻳﻦ ﰲ ﺍﻗﺘﻨﺎﻉ ﺍﻟﻜﺜﲑﻳﻦ ﺑﺎﳌﻨﻬﺞ‬

‫ﺍﻟﺴﻠﻔﻲ‪ ..‬ﻭﹸﺃﺫﹶﻛ ‪‬ﺮ ﺑﺄﱐ ﻻ ﺃﲢﺪﺙ ﻣﻦ ﻣﻨﻄﻠﻖ ﺍﻟﻌﺎﺭﻑ ﺑﺎﻷﻣﻮﺭ ﺑﻞ ﻣﻦ ﻣﻨﻄﻠﻖ ﻣﻦ ﻳﺮﻳﺪ‬ ‫ﺃﻥ ﻳﻌﺮﻑ ﺍﻷﻣﻮﺭ ﻷﻧﻪ ﻭﺍﺣﺪ ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ..‬ﻭﺍﻛﺘﺸﻔﺖ ﺃﻥ ﺟﻞ ﺍﻟﺴﻠﻔﻴﲔ‬ ‫ﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﻔﻌﻠﻮﻥ ﺑﻐﲑ ﺍﻗﺘﻨﺎﻉ‪ ..‬ﻓﻘﻂ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ..‬ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ »ﻋﺒﺎﺩﺓ‬ ‫ﺍﳋﻮﻑ«‪ ..‬ﻭﻟﻴﺲ »ﻋﺒﺎﺩﺓ ﺍﳊﺐ«‪.‬‬

‫ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﺃﺧﺮﻯ ﺍﻛﺘﺸﻔﺘﻬﺎ »ﺳﺘﺒﺬﻝ ﻛﻞ ﻣﺎ ﻋﻨﺪﻙ ﻷﺟﻞ ﺷﻲﺀ ﲢﺒﻪ‪..‬‬

‫ﻭﻟﻜﻨﻚ ﺳﺘﺒﻘﻰ ﻣﻜﺒﻮﺗ‪‬ﺎ ﻛﺎﺭﻫ‪‬ﺎ ﻓﻴﻤﺎ ﺗﻔﻌﻠﻪ ﻷﺟﻞ ﺷﻲﺀ ﲣﺎﻓﻪ«‪.‬‬

‫ﻭﺑﺪﺃﺕ ﺃﻗﺎﺭﻥ ﺑﲔ ﻣﺎ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﺑﺘﻔﻜﲑﻱ ﻭﺑﲔ ﺍﻵﺧﺮﻳﻦ ﻭﺧﺮﺟﺖ ﺑﺒﻌﺾ‬

‫ﺍﳌﻼﺣﻈﺎﺕ‪:‬‬

‫‪ 1‬ﻻﺣﻈﺖ ﻋﻠﻰ ﺍﻟﻜﺜﲑﻳﻦ ﻛﺮﻫﻬﻢ ﻟﻠﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ﻭﺷﺘﻤﻬﺎ ﻃﻮﺍﻝ ﺍﻟﻮﻗﺖ‪ ..‬ﻭﺑﻌﺪ ﲝﺚ‬ ‫ﻳﺴﲑ ﺍﻛﺘﺸﻔﺖ ﺃﻥ ﻏﺎﻟﺒﻴﺘﻬﻢ ﱂ ﻳﺘﻤﻮﺍ ﺩﺭﺍﺳﺘﻬﻢ!‪.‬‬ ‫‪126‬‬

‫‪ 2‬ﺣﱴ ﺃﻥ ﻣﻨﻬﻢ ﻣﺎ ﻗﺎﻝ ﺑﺄﻥ ﺍﷲ ﺳﺨﺮ ﻟﻨﺎ ﺍﻟﻐﺮﺏ ﻟﻴﻔﻴﺪﻧﺎ ﺑﻌﻠﻮﻣﻪ ﺍﻟﱵ ﺗﻴﺴﺮ ﻟﻨﺎ‬ ‫ﺩﺭﺍﺳﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﳓﻦ ﻓﻘﻂ ﺍﳌﺴﺌﻮﻟﻮﻥ ﻋﻨﻬﺎ!!!!‬

‫‪ 3‬ﻻﺣﻈﺖ ﺍﻧﻜﺒﺎ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﻴﺒﺎﺕ ﺍﻟﱵ ﺗﺮﺩ ﻣﻦ ﺍﻟﺴﻌﻮﺩﻳﺔ‬

‫ﳌﺸﺎﻳﺦ ﻻ ﻳﻜﺘﺒﻮﻥ ﺣﱴ ﺃﲰﺎﺀﻫﻢ ﻋﻠﻰ ﺍﻟﻐﻼﻑ‪ ..‬ﺍﻗﺮﺃ ﻭﻻ ﺗﻨﺎﻗﺶ ﻭﺇﻻ ﺃﻧﺖ ﻛﺎﻓﺮ!!‪.‬‬

‫‪ 4‬ﻻﺣﻈﺖ ﺑﻘﺎﺀﻫﻢ ﰲ ﺍﳌﺴﺎﺟﺪ ﺃﻛﱪ ﻣﺪﺓ ﻣﻌﻴﻨﺔ‪ ..‬ﻭﺃﻥ ﺟﻠﻬﻢ ﻳﺘﺨﺬ ﻧﻈﺮﻳﺔ ﺍﻟﺘﻮﻛﻞ‬

‫ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ ﺃﻋﺘﱪﻫﺎ »ﺍﻟﺘﻮﺍﻛﻞ« ﺣﻴﺚ ﻳﻌﻤﻠﻮﻥ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﰲ ﺑﻴﻊ‬

‫ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ »ﺍﳌﺴﺘﻮﺭﺩﺓ« !ﻭﺑﻌﺪﻫﺎ ﻻﺷﻲﺀ ﻭﺣﲔ ﲢﺪﺛﺖ ﻣﻊ ﺃﺣﺪﻫﻢ ﻋﻦ ﻓﻜﺮﺓ ﺃﻥ‬ ‫ﻳﺪﻳﺮ ﻣﺸﺮﻭﻋ‪‬ﺎ ﻣﺎ ﻳﺪﺭ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﻫﻠﻪ ﺍﳌﺎﻝ ﻗﺎﻝ ﻓﻴﻤﺎ ﻗﺎﻟﻪ ﺑﺄﻥ ﺍﻟﺪﻧﻴﺎ ﻟﻦ‬

‫ﺗﻨﻔﻌﻪ!!!‪.‬‬

‫‪ 5‬ﻻﺣﻈﺖ ﻛﺮﻫﻬﻢ ﺍﻟﻜﺒﲑ ﳌﻦ ﺣﻮﳍﻢ ﻣﻦ ﻻ ﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻫﻢ ﻳﻔﻌﻠﻮﻧﻪ‪ ..‬ﻭﺳﺨﻄﻬﻢ ﻋﻠﻰ‬ ‫ﻛﻞ ﻣﻦ ﻳﻨﺴﻰ ﺷﻴﺌﺎ ﺻﻐﲑ ﹰﺍ ﰲ ﺍﻟﺪﻳﻦ؟‬

‫‪ 6‬ﻻﺣﻈﺖ ﺣﺪﻳﺜﻬﻢ ﺍﳌﺘﻮﺍﺻﻞ ﻋﻦ ﺍﻟﺸﻴﻮﺥ ﻭﺗﻜﻔﲑﻫﻢ ﻟﻜﻞ ﺷﻴﺦ ﻻ ﻳﻮﺍﻓﻘﻬﻢ ﺳﻄﺮ‪‬ﺍ ‪..‬‬ ‫ﻛﺎﻟﻘﺮﺿﺎﻭﻱ ﻭﺍﻟﻐﺰﺍﱄ ﻭﺍﻷﻛﺜﺮ ﺃ‪‬ﻢ ﻳﺘﺤﺪﺛﻮﻥ ﺩﻭﻣ‪‬ﺎ ﻋﻦ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ‪ -‬ﻭﻫﺬﻩ ﻟﺪﻳﻬﺎ‬

‫ﻣﻘﺎﻟﺔ ﻣﻨﻔﺼﻠﺔ ﺑﺈﺫﻥ ﺍﷲ ‪.-‬‬

‫‪ 7‬ﻻﺣﻈﺖ ﺃﻥ ﺃﻛﺜﺮﻫﻢ ﺍﻛﺘﺸﻒ ﰲ ﺍﻷﺧﲑ ﺃﻧﻪ ﻛﺒﺖ ﻧﻔﺴﻪ ﻃﻮﺍﻝ ﺍﻟﻮﻗﺖ ﻭﺃﻧﻪ ﻏﲑ ﻗﺎﺩﺭ‬ ‫ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ ﺯﻫﺪﻩ ﺫﺍﻙ‪ ..‬ﺧﺎﺻﺔ ﻭﻫﻮ ﻳﺮﻯ ﻣﻦ ﺣﻮﻟﻪ ﻳﺘﻤﺘﻌﻮﻥ ﺑﺎﻟﺪﻧﻴﺎ ﰲ ﺣﻴﺎﺓ‬ ‫ﻋﺎﺩﻳﺔ ﻟﻠﻐﺎﻳﺔ‪ ..‬ﻭﻟﻜﻦ ﺧﻮﻓﻪ ﳑﻦ ﻳﺼﺎﺣﺒﻮﻧﻪ ‪ -‬ﺍﻹﺧﻮﺓ ‪ -‬ﺟﻌﻠﻪ ﻳﻨﺎﻓﻘﻬﻢ ﺑﺄﻥ‬

‫ﺣﺎﻓﻆ ﻋﻠﻰ ﺷﻜﻠﻪ ﺍﳋﺎﺭﺟﻲ ﻭﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺍﻋﺘﺎﺩ ﻋﻠﻴﻬﺎ ﰲ ﺻﺤﺒﺘﻬﻢ ﻭﻟﻜﻦ ﺧﺎﺭﺝ ﺗﻠﻚ‬ ‫ﺍﻟﺼﺤﺒﺔ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ﺣﱴ ﺍﶈﺮﻣﺎﺕ! ﻭﻛﻞ ﻫﺬﺍ ﺣﱴ ﻻ ﻳﺘﻬﻤﻮﻧﻪ ﺑﺎﻻﺭﺗﺪﺍﺩ ﻋﻦ‬

‫ﺩﻳﻦ ﺍﷲ!‪.‬‬

‫‪ 8‬ﻻﺣﻈﺖ ﺃ‪‬ﻢ ﻳﻔﺮﻗﻮﻥ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ‪ ..‬ﲟﻌﲎ‪ :‬ﺍﻧﺘﻢ ﰲ ﺍﻟﻨﺎﺭ ﻭﳓﻦ ﰲ‬ ‫ﺍﳉﻨﺔ‪ ..‬ﻫﻜﺬﺍ ﺑﻜﻞ ﺑﺴﺎﻃﺔ‪» ..‬ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ« ﻛﻤﺎ ﻳﻘﺎﻝ‪.‬‬

‫‪ 9‬ﻻﺣﻈﺖ ﺃ‪‬ﻢ ﻻ ﻳﻘﺮﺅﻭﻥ ﺃﻱ ﺷﻲﺀ ﺧﺎﺭﺟﻲ ﻛﻜﺘﺐ ﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﻟﺮﻭﺍﺋﻴﲔ ﻭﺍﻷﲝﺎﺙ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺣﱴ ﺍﻟﺴﻴﻨﻤﺎ ﻭﻏﲑﻫﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺑﺪﻉ ﻭﻓﺴﻮﻕ ﻭﺿﻼﻟﺔ ﻭﻛﻔﺮ‪.‬‬

‫‪ 10‬ﻻﺣﻈﺖ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﺎﳊﻴﺎﺓ ﺍﳌﻌﻴﺸﻴﺔ ﺍﻟﺼﻌﺒﺔ‬ ‫ﺍﻟﱵ ﺻﺎﺭﺕ ﺇﻟﻴﻬﺎ ﺍﻟﺒﻼﺩ ﺃﻭ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﺒﲑﺓ ﻛﺎﻟﻘﺪﺱ ﻭﺍﻟﻌﺮﺍﻕ‪ ..‬ﺣﱴ‬

‫ﺃ‪‬ﻢ ﻳﺘﺨﺎﺻﻤﻮﻥ ﺃﻱ ﺧﺼﺎﻡ ﻓﻘﻂ ﻷ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻧﻘﻄﺔ ﺻﻐﲑﺓ ﰲ ﻛﻴﻔﻴﺔ‬ ‫‪127‬‬

‫ﺍﻟﺼﻼﺓ‪ ..‬ﻭﻳﺒﺪﺅﻭﻥ ﰲ ﺗﻜﻔﲑ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ!‪.‬‬

‫ﺩﻭﻥ ﺃﻥ ﻧﻨﺴﻰ ﺍﻟﺘﺸﺪﺩ ﺍﻟﺬﻱ ﻳﻌﻴﻘﻚ ﺣﱴ ﰲ ﺍﻟﺘﻤﺘﻊ ﺑﺎﻷﻣﻮﺭ »ﺍﳊﻼﻝ« ﻭﻧﻜﺮ‬

‫»ﺍﳌﺒﺎﺡ«!‪ .‬ﻭﺍﻟﻜﺜﲑ ﳑﺎ ﻻﺣﻈﺘﻪ ﳑﺎ ﻳﻨﻜﺪ ﻋﻠﻴﻚ ﺣﻴﺎﺗﻚ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ‬ ‫ﻭﺍﻟﻮﺍﻗﻌﻴﺔ‪.‬‬

‫ﺑﺎﳌﺨﺘﺼﺮ‪ ..‬ﳌﺎﺫﺍ ﳝﻴﺰ ﻧﻔﺴﻪ – ﺍﻟﺴﻠﻔﻲ ‪ -‬ﻋﻦ ﺍﻵﺧﺮﻳﻦ ﲟﺒﺪﺃ ﺃﻧﻪ ﰲ ﺍﳉﻨﺔ‬

‫ﻭﺃ‪‬ﻢ ﰲ ﺍﻟﻨﺎﺭ ﻣﺎ ﱂ ﻳﺘﺒﻌﻮﺍ ﻣﺎ ﻳﻘﻮﻝ؟ ﻳﻜﻔﻴﲏ ﺃﻥ ﻳﻘﻮﻝ ﱄ ﺑﺄﻧﻪ ﻣﺴﻠﻢ ﳛﺎﻭﻝ‬

‫ﺍﻻﻟﺘﺰﺍﻡ ﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﻠﻘﺐ "ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ"؟‪ ..‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻛﻞ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺿﺪ ﺍﳊﻴﺎﺓ‬

‫ﺃﻱ ﺿﺪ ﺍﻹﺳﻼﻡ‪..‬‬

‫ﺃﻋﺘﺬﺭ ﻟﻜﻞ ﳐﻠﺺ ﻟﺪﻳﻨﻪ ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻹﺧﻮﺓ ﻣﻦ ﺃﻛﻦ ﻟﻪ ﻛﻞ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻘﺪﻳﺮ‬

‫ﻭﺃﲤﲎ ﺃﻥ ﺃﺻﻞ ﺇﱃ ﻣﺴﺘﻮﺍﻩ ﺍﻹﳝﺎﱐ‪ ..‬ﻭﻟﻴﺲ ﺍﳍﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺇﺛﺎﺭﺓ‬ ‫ﺍﻟﺒﻠﺒﻠﺔ ﻓﻘﻂ ‪ ..‬ﻭﻟﻜﻦ ﻛﺘﺎﺑﺔ ﺧﻮﺍﻃﺮ ﺷﺨﺺ ﻳﺮﻳﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﺷﻴﺎﺀ ﲢﺪﺙ‬

‫ﻟﻪ‪/‬ﻣﻦ ﺣﻮﻟﻪ ﻛﻤﺎ ﲢﺪﺙ ﻟﻐﲑﻩ‪.‬‬

‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻟﻴﺲ ﺇﻫﺎﻧﺔ ﻟﻺﺳﻼﻡ ﻭﺇﳕﺎ ﻓﻘﻂ ﻛﻤﺎ ﻗﻠﺖ ﺣﺪﻳﺚ ﳚﺮﻱ ﺑﺪﺍﺧﻞ‬

‫ﺍﻟﻜﺜﲑﻳﻦ ﻣﻨﺎ ﻭﻟﻜﻦ ﻻ ﺃﺣﺪ ﻳﻘﻮﻟﻪ ﻟﻠﻘﺪﺍﺳﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﻛﺄﻥ‬ ‫ﺍﻟﺪﻳﻦ ﺣﻜﺮ ﻋﻠﻴﻬﻢ‪.‬‬

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‫ﺇﻥ ﱂ ﺗﻔﻜﺮ ﻣﺜﻠﻨﺎ ﻓﺄﻧﺖ ﺿﺪﻧﺎ!‬ ‫ﺟﻠﺴﺖ ﻛﺎﻟﻌﺎﺩﺓ ﺃﺗﱰﻩ ﻋﱪ ﻣﻮﺍﻗﻊ ﺍﻻﻧﺘﺮﻧﺖ‪ ..‬ﻭﻭﺟﺪﺕ ﻛﻤﺎ ﺳﺘﻌﻠﻤﻮﻥ ﻣﻮﻗﻌﺎ ﻣﻦ‬

‫ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﲢﺴﺐ ﻧﻔﺴﻬﺎ ﻣﺘﺪﻳﻨﺔ ﻭﻻ ﺃﺩﺭﻱ ﳌﺎﺫﺍ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ ‪ -‬ﺃﻭ ﺃﺻﺤﺎ‪‬ﺎ ‪-‬‬

‫ﺗﻀﻊ ﻧﻔﺴﻬﺎ ﺩﻭﻣﺎ ﻋﻠﻰ ﺷﺮﻓﺎﺕ ﺍﳉﻨﺔ ﰲ ﺣﲔ ﺗﺮﻣﻲ ﺑﻜﻞ ﻣﻦ ﳜﺎﻟﻒ ﺳﻄﺮﺍ ﳑﺎ‬ ‫ﺟﺎﺀ ﰲ ﻣﻮﻗﻌﻬﺎ ﰲ ﺩﺭﻙ ﺟﻬﻨﻢ‪.‬‬

‫ﻣﻮﻗﻊ ﻳﺘﺤﺪﺙ ﺑﺈﺻﺮﺍﺭ ﻭﻣﺒﺎﻟﻐﺔ ﺗﺎﻣﺔ ﻋﻦ ﺃﺣﺪ ﺍﻟﺪﻋﺎﺓ ﺍﳉﺪﺩ ﺍﻟﺬﻳﻦ ﺗﻮﻏﻠﻮﺍ ﰲ‬

‫ﺣﻴﺎﺗﻨﺎ ﺍﻟﻴﻮﻣﻴﺔ ﺑﺸﻜﻞ ﻣﺮﻳﺐ‪ ..‬ﺇﻧﻪ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﺑﻼ ﺷﻚ ﻓﻬﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻻ ﳚﺪ‬

‫ﺃﻱ ﺻﻌﻠﻮﻙ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻴﻤﻦ ﻳﻔﺮﻍ ﻓﻀﻼﺗﻪ ﺳﻮﻯ ﻋﻠﻴﻪ‪.‬‬

‫ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﻭﻣﻊ ﺍﻧﻄﻼﻗﻪ ﰲ ﻫﺬﻩ ﺍﻷﻟﻔﻴﺔ ﻛﺎﻥ ﳏﻞ ﺍﻫﺘﻤﺎﻡ ﲨﻴﻊ ﺍﻟﺸﺒﺎﺏ‪ ..‬ﻻ‬

‫ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻧﻔﻲ ﻧﻔﺴﻲ ﻣﻨﻬﻢ‪ ..‬ﻭﻻ ﺃﻣﻠﻚ ﻟﻪ ﺳﻮﻯ ﺑﺎﻟﺪﻋﺎﺀ ﺑﺎﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ ﻷﻧﻪ‬ ‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ ﰲ ﺍﻫﺘﻤﺎﻣﻲ ﺑﺎﻟﺪﻳﻦ ﻭﲝﺒﻪ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻭﻛﻴﻒ ﺃﻧﻜﺮ ﻓﻀﻠﻪ ﻋﻠﻲ‬

‫ﺑﻌﺪ ﺍﷲ‪..‬ﺣﱴ ﻣﻊ ﲢﻔﻈﻲ ﻋﻦ ﺗﻮﺟﻬﺎﺗﻪ ﻣﺆﺧﺮ‪‬ﺍ‪ ..‬ﻗﺪﻡ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﳎﻤﻮﻋﺔ‬

‫ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ‪ ..‬ﻭﺍﻵﻥ ﻫﻮ ﻳﻌﻤﻞ ﻋﻠﻰ ﺑﺮﻧﺎﻣﺞ ﺻﻨﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ‬

‫ﻳﺸﺮﻑ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺭﺣﻼﺗﻪ ﻭﻋﻠﻰ ﻛﻞ ﻧﻘﻄﺔ ﲢﺪﺙ ﻓﻴﻪ‪ ..‬ﺍﻟﺘﻔﺎﻋﻞ ﻃﺒﻌﺎ ﻣﻊ‬

‫ﺍﻟﺸﺒﺎﺏ‪ ..‬ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻻﳚﺎﺑﻴﺔ ﻭﺍﻹﺗﻘﺎﻥ ﻭﺍﻹﺻﻼﺡ ﰲ ﺍﻟﻨﻔﺲ ﻭﲢﺪﻳﺪ ﺍﳍﺪﻑ‬

‫ﳎﻤﻮﻋﺔ ﺷﺎﻣﻠﺔ ﻷﺟﻞ ‪‬ﻀﺔ ﻛﺒﲑﺓ‪.‬‬

‫ﻭﻧﻌﻮﺩ ﺇﱃ ﺍﻟﺬﻱ ﻛﻨﺎ ﻧﺘﺤﺪﺙ ﻋﻨﻪ ﺑﺎﻷﻋﻠﻰ‪ ..‬ﺃﻭﻟﹰﺎ ﻟﺴﺖ ﻫﻨﺎ ﻷﻓﻀﻞ ﺃﺣﺪﺍ ﻋﻦ‬

‫ﺍﺣﺪ ﺃﻭ ﺃﻥ ﺃﺳﺨﺮ ﻣﻦ ﺃﺣﺪ‪ ..‬ﺳﺄﻗﻮﻝ ﺑﺎﺧﺘﺼﺎﺭ‪ :‬ﻟﻘﺪ ﺑﺎﻋﺪﺕ ﺑﻴﲏ ﻭﺑﲔ ﺗﻔﻀﻴﻞ‬

‫ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ‪ ..‬ﻭﻧﻈﺮﺕ ﺇﱃ ﺍﻷﻣﺮ ﺑﻌﲔ ﺣﺎﻭﻟﺖ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﺃﻥ ﺃﻧﺼﻒ ﻓﻴﻬﺎ‪.‬‬

‫ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﳌﻘﺎﻝ ﺑﺄﻥ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﻗﺪﻡ ﺑﺎﻟﻔﻌﻞ ﺑﺮﻧﺎﳎﺎ ﺟﻴﺪ ﹰﺍ ﻭﻣﺎ ﺗﺘﻀﻤﻨﻪ‬

‫ﺭﺅﻭﺱ ﻋﻨﺎﻭﻳﻦ ﻫﺬﺍ ﺍﻟﱪﻧﺎﻣﺞ ﳑﺘﺎﺯﺓ ﻭﻣﻬﻤﺔ ﻭﻫﻲ ﻣﻦ ﺻﻠﺐ ﺍﻹﺳﻼﻡ ﺇﻻ ﺍﻧﻪ ﻳﻌﻴﺐ‬ ‫ﻋﻠﻴﻪ ﺧﻮﻓﻪ ﻣﻦ ﺍﻟﺴﻠﻄﺔ ﺃﻭ ﻣﻦ ﺍﳊﻜﺎﻡ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﻠﺨﺺ ﻣﺎ ﻳﺮﻏﺐ ﰲ ﲢﺪﻳﺪﻩ ‪» :‬ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻗﺪ ﺩﻟﺖ‬

‫ﺃﻥ ﺳﻨﺔ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﻈﺎﳌﲔ ﻣﻊ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﻟﺪﻥ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ‬ ‫ﻭﻣﻦ ﻗﺒﻠﻪ ﻭﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺳﻴﺎﺳﺘﲔ ﻻ ﺛﺎﻟﺚ ﳍﻤﺎ‪ :‬ﺇﻣﺎ ﺍﻟﻘﺘﻞ‬

‫ﻭﺍﻟﺴﺠﻦ ﻭﺍﻻﺳﺘﺌﺼﺎﻝ ﻭﺍﳌﻄﺎﺭﺩﺓ‪ ،‬ﻭﺇﻣﺎ ﺍﻟﺪﺧﻮﻝ ﰲ ﻃﺎﻋﺘﻬﻢ‪ ،‬ﻭﺩﻳﻨﻬﻢ‪ ،‬ﻭﺳﻴﺎﺳﺎ‪‬ﻢ‪،‬‬ ‫‪129‬‬

‫ﻭﺃﻫﻮﺍﺋﻬﻢ‪ ،‬ﺇﺫ ﻻ ﺧﻴﺎﺭ ﺛﺎﻟﺚ ﳍﻢ ﻣﻊ ﺍﻟﺪﻋﺎﺓ ﺍﳌﻮﺣﺪﻳﻦ«‪.‬‬

‫ﻳﻌﲏ ﺃﻧﻪ ﻋﻠﻰ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﻭﻫﻮ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺃﻥ ﻳﺘﻌﺮﺽ ﻟﻼﻋﺘﺪﺍﺀﺍﺕ‬

‫ﻭﺍﻟﺘﻀﻴﻴﻖ ﻭﺍﻟﺴﺠﻦ ﻭﺇﻻ ﻓﺈﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ ‪.‬‬

‫ﻭﻳﺸﲑ ﻋﻠﻴﻪ ﺑﺄﻥ ﻳﺘﺮﻙ ﺧﻮﻓﻪ ﻫﺬﺍ‪ ..‬ﺫﻟﻚ ﺃﻥ ‪‬ﻀﺔ ﻛﺒﲑﺓ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﱵ‬

‫ﻳﺮﻏﺐ ‪‬ﺎ ﺍﻟﺪﺍﻋﻴﺔ ﻻ ﺗﻜﻔﻲ ﻓﻘﻂ ﰲ ﺍﻻﳚﺎﺑﻴﺔ ﺍﻟﱵ ﺗﺘﻤﺜﻞ ﺣﺴﺐ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ‬ ‫ﺃﻋﻄﺎﻫﺎ ﰲ ﺑﺮﻧﺎﳎﻪ ﰲ ﺭﺩﻡ ﺣﻔﺮ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﰲ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﺃﻭ ﺣﱴ ﰲ ﲨﻊ‬

‫ﺍﳌﻼﺑﺲ‪ ..‬ﺫﻟﻚ ﺑﺄﻥ ﻣﻦ ﺍﻹﳚﺎﺑﻴﺔ ﻋﺪﻡ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺍﳊﻜﺎﻡ ﺍﻟﻔﺎﺳﺪﻳﻦ‬

‫ﺍﻟﺬﻳﻦ ﳛﺘﻠﻮﻥ ﺑﻼﺩﻧﺎ‪ ..‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻫﻢ ﻣﻦ ﺑﺎﻗﻲ ﺍﻻﳚﺎﺑﻴﺎﺕ ﻭﳚﺐ ﻋﻠﻰ ﻋﻤﺮﻭ‬ ‫ﺧﺎﻟﺪ ﺃﻥ ﻳﻀﻌﻪ ﰲ ﻣﻘﺪﻣﺔ ﻣﺸﺮﻭﻋﻪ ﻭﺍﻟﺬﻱ ﻳﺮﻯ ﺻﺎﺣﺐ ﺍﳌﻘﺎﻝ ﺑﺄﻧﻪ ﻻ ﳛﺘﻤﻞ‬

‫ﻋﻨﻮﺍﻧﻪ "ﺻﻨﺎﻉ ﺍﳊﻴﺎﺓ" ﻷﻥ ﺻﻨﺎﻋﺔ ﺍﳊﻴﺎﺓ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﳏﺎﺭﺑﺔ ﺍﳊﻜﺎﻡ‬ ‫ﺍﻟﻔﺎﺳﺪﻳﻦ‪.‬‬

‫ﻭﻳﺬﻛﺮ ﺃﻳﻀﺎ ﻧﻘﻄﺔ ﻫﺮﻭﺏ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳉﻬﺎﺩ ﻭﰲ ﺑﻌﺾ‬

‫ﺍﻷﺣﻴﺎﻥ ﺍﻟﺘﻠﻤﻴﺢ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻋﻨﻒ ﺑﻠﺴﺎﻥ ﺻﺎﺣﺐ ﺍﳌﻘﺎﻝ‪ ..‬ﻭﺍﻧﻪ ‪ -‬ﻋﻤﺮﻭ ﺧﺎﻟﺪ ‪-‬‬ ‫ﻳﺴﺘﺒﺪﻝ ﺍﳉﻬﺎﺩ ﲟﺸﺮﻭﻋﻪ ﻭﺃﻧﻪ ﺍﳊﻞ ﺍﻷﻣﺜﻞ ﺃﻭ ﺍﻟﺒﺪﻳﻞ‪ ..‬ﻭﺣﺠﺘﻪ ﰲ ﺫﻟﻚ ﺃﻥ‬ ‫ﺍﳉﻬﺎﺩ ﺣﺎﻟﻴﺎ ﻻ ﻳﻌﺘﱪ ﺳﻮﻯ ﻣﻌﺮﻛﺔ ﺧﺎﺳﺮﺓ ﻟﺪﻯ ﺍﻟﺸﺒﺎﺏ‪.‬‬

‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﲨﻠﺔ ﻣﻦ ﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﻭﺍﻟﺘﻠﻤﻴﺤﺎﺕ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﻋﻠﻰ ﻟﺴﺎﻥ ﺻﺎﺣﺐ‬

‫ﺍﳌﻘﺎﻝ ﺣﻴﺚ ﱂ ﻳﺪﻉ ﺻﻐﲑﺓ ﻭﻻ ﻛﺒﲑﺓ ﺇﻻ ﻭﺃﺣﺼﺎﻫﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻌﻤﺮﻭ ﺧﺎﻟﺪ ﺃﻭ‬ ‫ﺑﺮﺍﳎﻪ‪.‬‬

‫ﺃﻧﺎ ﻫﻨﺎ ﻟﺴﺖ ﻣﻊ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﻭﻟﺴﺖ ﻣﻊ ﺻﺎﺣﺐ ﺍﳌﻘﺎﻝ‪ ..‬ﺃﻧﺎ ﻫﻨﺎ ﺷﺎﺏ ﻳﺮﻏﺐ ﰲ‬

‫ﺃﻥ ﻳﺴﺘﻔﻴﺪ‪ ..‬ﻓﻤﺎ ﺍﳊﻞ ﺇﺫﻥ؟ ﻧﻘﻄﺔ ﻭﺍﺣﺪﺓ ﺃﻧﻄﻠﻖ ﻣﻨﻬﺎ ‪ :‬ﺃﻧﺎ ﺣﺮ‪ ..‬ﻣﺴﺘﻘﻞ‬

‫ﺑﻔﻜﺮﻱ‪ ..‬ﻻ ﺃﺣﺪ ﳝﻠﻲ ﻋﻠﻲ ﺁﺭﺍﺀﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺣﱴ ﻭ ﺇﻥ ﻛﺎﻥ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﻧﻔﺴﻪ‪..‬‬

‫ﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﳑﻦ ﻳﻔﺴﺮﻭﻥ ﺍﻟﻘﺮﺁﻥ‪ ..‬ﻭﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﳑﻦ ﻳﻠﻘﻮﻥ ﺍﻟﺪﺭﻭﺱ‬ ‫ﻭﺍﳌﻮﺍﻋﻆ‪ ..‬ﺃﻧﺎ ﺍﺳﺘﻤﻊ ﳌﻦ ﻳﻘﻨﻌﲏ‪.‬‬

‫ﲟﻨﻄﻘﻴﺔ‪ :‬ﳓﻦ ﺃﻣﺔ ﻟﻐﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻻ ﺗﺰﺍﻝ ﻣﺮﺩﻭﻣﺔ ﻭﳏﺘﻘﺮﺓ ﻣﻦ ﻗﺒﻞ‬

‫ﲨﻴﻊ ﺷﻌﻮﺏ ﺍﻟﻌﺎﱂ‪ ..‬ﻭﺻﺎﺭ ﻛﻞ ﻓﺎﺷﻞ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺑﻌﺪ ﺃﻥ ﻟﻔﻈﺘﻪ ﺍﳊﻴﺎﺓ ﺩﺭﺍﺳﻴﺎ‬ ‫ﻭﻣﻬﻨﻴﺎ ﻭﺍﺟﺘﻤﺎﻋﻴﺎ ﻳﻠﺼﻖ ﻓﺸﻠﻪ ﺑﺘﺪﻳﻦ ﺃﲪﻖ‪ ..‬ﻭﻳﺼﲑ ﺑﻌﺪ ﺑﻀﻌﺔ ﺃﺳﺎﺑﻴﻊ ﻣﻦ ﺫﻟﻚ‬ ‫‪130‬‬

‫ﺍﻟﺘﺪﻳﻦ ﻋﺎﳌﹰﺎ ﻣﺘﺒﺤﺮ‪‬ﺍ ﰲ ﻋﻠﻢ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﺸﻬﲑ ﻭﺍﻟﻔﺘﻮﻯ‪.‬‬

‫ﻋﻤﺮﻭ ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺃﺧﻄﺎﺀ ﺷﱴ ﻣﻌﺮﻭﻓﺔ ﻭﻻ ﺃﺣﺪ ﻳﻨﻜﺮﻫﺎ ﺇﻻ ﺃﻧﻪ ﻗﺪﻡ ﻣﺎ ﱂ‬

‫ﻳﺴﺘﻄﻊ ﺍﺣﺪ ﺃﻥ ﻳﻘﺪﻣﻪ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ‪ ..‬ﻟﺴﺖ ﺃﻣﺪﺣﻪ ﻭﻟﻜﻦ ﺃﺷﲑ ﺇﱃ ﺷﻲﺀ‬ ‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻨﺸﺮﻩ ﰲ ﺃﻭﺳﺎﻁ ﺍﻟﺸﺒﺎﺏ ﺃﻻ ﻭﻫﻮ »ﺣﺐ ﺍﻟﺪﻳﻦ«‪.‬‬

‫ﺻﺎﺣﺐ ﺍﳌﻘﺎﻝ ﻭﻗﺪ ﻧﻔﻬﻢ ﻣﻦ ﺃﺳﻠﻮﺑﻪ ﺃﺳﻠﻮﺏ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻰ ﺍﻷﻣﺔ‬

‫ﻭﻋﻠﻰ ﺍﻟﻨﻘﺎﻁ ﺍﻟﱵ ﻗﺎﳍﺎ ﺑﺸﺄﻥ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﻭﺑﺮﺍﳎﻪ ﻭﺍﻟﱵ ﺑﺎﻟﻔﻌﻞ ﻛﻠﻨﺎ ﻧﺘﺴﺎﺀﻝ‬

‫ﻋﻨﻬﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻪ – ﺻﺎﺣﺐ ﺍﳌﻘﺎﻝ ‪ -‬ﺇﻻ ﺃﻥ ﺣﺪﺩﻫﺎ ﻭﺍﺧﺘﺼﺮﻫﺎ ﻟﻨﺎ‪ ..‬ﺇﻻ ﺃﻧﻪ ﻛﻌﺎﺩﺓ‬ ‫ﺍﻟﺒﺎﻗﲔ ﱂ ﻳﻠﺒﺚ ﺣﱴ ﺟﻌﻞ ﺍﻷﻣﺮ ﺷﺨﺼﻴﺎ ﻻ ﻣﺘﺴﻌ‪‬ﺎ ﻟﻴﺸﻤﻞ ﺍﻷﻣﺔ ﻛﻠﻬﺎ‪ ..‬ﺳﺆﺍﻝ‬

‫ﻭﺍﺣﺪ ﺃﺳﺄﻟﻪ ﻟﻪ ﺍﻵﻥ‪ :‬ﳌﺎﺫﺍ ﱂ ﺗﻘﻢ ﺃﻧﺖ ﺑﺎﳌﺸﺮﻭﻉ ﺃﻡ ﺍﻧﺘﻢ ﻳﺎ ﺷﻴﻮﺥ ﺍﻟﻌﺼﺮ ﺗﻠﺘﺰﻣﻮﻥ‬ ‫ﺍﳌﺴﺎﺟﺪ ﻭﲢﺮﺭﻭﻥ ﻣﻦ ﳎﻠﺴﻜﻢ ﺫﺍﻙ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺳﻄﻮﺓ ﺍﻟﻌﺪﻭ؟‪.‬‬

‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳉﻬﺎﺩ ﻏﺮﻳﺐ ﺣﻘﺎ !ﺳﺆﺍﻝ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ..‬ﻫﻞ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﻋﻨﺪ‬

‫ﺍﻟﺼﺤﺎﺑﺔ ﺟﻬﺎﺩ ﹰﺍ ﻓﺮﺩﻳﺎ ﺃﻡ ﻛﺎﻥ ﺟﻬﺎﺩﺍ ﲨﺎﻋﻴﺎ ﻣﻨﻈﻤﺎ؟‪.‬‬

‫ﻭﲝﺴﺐ ﻗﺮﺍﺀﺍﰐ ﻭﻣﺎ ﲰﻌﺘﻪ ﱂ ﺃﺟﺪ ﺃﺑﺪ ﹰﺍ ﺻﺤﺎﺑﻴﺎ ﺃﻭ ﻣﺴﻠﻤﺎ ﺧﺮﺝ ﻟﻮﺣﺪﻩ ﻟﻜﻲ‬

‫ﳚﺎﻫﺪ ﺟﻴﻮﺷﺎ ﺟﺮﺍﺭﺓ ﺑﺄﺳﻠﺤﺘﻬﺎ ﺍﻟﻔﺘﺎﻛﺔ‪ ..‬ﻭﺃﻳﻀﺎ ﻻ ﳛﻖ ﻟﻪ ﺍﳉﻬﺎﺩ ﺇﻥ ﺭﻓﺾ‬ ‫ﺃﺑﻮﺍﻩ‪ ..‬ﻭﻣﻨﻄﻘﻴﺎ ﻳﻌﺘﱪ ﺍﻧﺘﺤﺎﺭ‪‬ﺍ‪ ..‬ﻭﺍﻟﺪﻭﻟﺔ ﻫﻲ ﺍﳌﺴﺌﻮﻟﺔ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ‪.‬‬

‫ﻭﻛﻤﺎ ﻫﻮ ﻋﻨﻮﺍﻥ ﺍﳌﻘﺎﻝ‪ :‬ﻓﻜﺮﺓ ﺟﺪﻳﺪﺓ ﻣﺴﺘﻘﻠﺔ‪ ..‬ﻭﻫﻲ ﺃﻻ ﻳﺼﺢ ﳌﺜﻞ ﻫﺆﻻﺀ‬

‫ﺍﻟﻨﻘﺎﺩ ﺃﻥ ﻳﻘﻔﻮﺍ ﻣﻊ ﻋﻤﺮﻭ ﺧﺎﻟﺪ ﻭﻣﻦ ﻣﺜﻠﻪ ﻓﻘﻂ ﻟﻴﺠﺘﻤﻊ ﺍﻟﺸﻤﻞ ﻭﻧﻜﻮﻥ ﺑﺬﻟﻚ‬ ‫ﲨﻌﻨﺎ ﻧﻘﺎﻁ ﻋﺪﻳﺪﺓ ﻛﺎﻧﺖ ﻣﻘﺴﻤﺔ ﻋﻠﻰ ﻋﺪﺓ ﺃﻃﺮﺍﻑ‪ ..‬ﺑﺪﻝ ﺃﻥ ﳚﻠﺲ ﺍﻟﻜﻞ ﰲ‬

‫ﻣﻜﺎﻧﻪ ﻭﻳﺸﲑ ﺇﱃ ﺍﻵﺧﺮ ﺑﺈﺻﺒﻊ ﺍﻻ‪‬ﺎﻡ ﻭﻻ ﻳﻘﺒﻞ ﺃﺑﺪﹰﺃ ﺃﻥ ﻳﻨﺎﻗﺶ ﻓﻴﻤﺎ ﻳﻘﻮﻝ‪..‬‬ ‫ﺫﻟﻚ ﻷﻧﻪ ﻫﻮ ﻣﻦ ﺿﻤﻦ ﺍﳉﻨﺔ ﺑﻌﺪ ﺃﻥ ﺗﺮﻙ ﺍﻟﺪﺍﺭ ﻭﺍﻟﻌﻤﻞ ﻭﺍﳊﻴﺎﺓ ﻭﺳﻜﻦ ﺑﺎﳌﺴﺎﺟﺪ؟‬ ‫ﻏﺮﻳﺐ ﺣﻘﺎ؟ ﺃﻥ ﳒﻤﻊ ﺍﳌﺘﺒﺤﺮ ﰲ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻣﻊ ﺍﳌﺘﺒﺤﺮ ﰲ ﻋﻠﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻜﻮﻥ‬

‫ﻟﻨﺎ ﺧﻠﻴﻂ ﻣﺘﺠﺎﻧﺲ ﻧﺴﺘﻄﻴﻊ ﺑﻪ ﺃﻥ ﻧﻮﺍﺟﻪ ﲢﺪﻳﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻟﻴﻞ‬ ‫‪‬ﺎﺭ ﻋﻠﻰ ﻓﺼﻠﻨﺎ ﻭﺑﺘﺮﻧﺎ ‪‬ﺎﺋﻴﺎ ﻋﻦ ﺗﺎﺭﳜﻨﺎ ﻭﺣﻀﺎﺭﺗﻨﺎ ﻛﻌﺮﺏ ﻣﺴﻠﻤﲔ‪.‬‬

‫ﻓﻘﻂ ﻟﻨﺘﻮﻗﻒ ﻋﻦ ﺍﻟﻨﻘﺪ ﻭﻟﻨﻌﻄﻲ ﺃﻧﻔﺴﻨﺎ ﻓﺮﺻﺎ ﻟﻠﻌﻤﻞ‪ ..‬ﻭﻟﻮ ﳌﺪﺓ ﺻﻐﲑﺓ‪..‬‬

‫ﻓﺤﺘﻤ‪‬ﺎ ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻐﻴﲑ‪ ..‬ﺣﺘﻤ‪‬ﺎ‪.‬‬ ‫* * *‬ ‫‪131‬‬

‫ﻋﺰﻳﺰﻱ ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﲟﻨﺎﺳﺒﺔ ﺍﻟﺮﺳﻮﻡ ﺍﻟﻜﺎﺭﻳﻜﺎﺗﻮﺭﻳﺔ ﺍﻟﱵ ﻧﺸﺮ‪‬ﺎ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﺪﺍﳕﺮﻛﻴﺔ‪ ..‬ﻫﺬﻩ‬

‫ﺍﳌﻘﺎﻟﺔ ﻗﺪ ﺗﻐﻀﺐ ﻛﻞ ﻣﻦ ﻳﻘﺮﺃﻫﺎ ﻭﻳﻌﺘﱪﻫﺎ ﺍﺳﺘﻬﺰﺍ ًﺀ ﻭﺳﺨﺮﻳﺔ‪.‬‬

‫ﻟﻜﲏ ﻭﺍﷲ ﻣﺎ ﻭﺿﻌﺘﻬﺎ ﺇﻻ ﻷﱐ ﻣﺆﻣﻦ ﺑﺄ‪‬ﺎ ﺗﻀﻊ ﺑﻌﺾ ﺍﻟﻨﻘﺎﻁ ﻋﻠﻰ ﺑﻌﺾ‬

‫ﺍﳊﺮﻭﻑ‪ ..‬ﻭﺣﱴ ﻧﺘﺒﲔ ﻣﺎ ﻧﻔﻌﻞ‪..‬ﻭﺁﺳﻒ ﻟﻜﻞ ﻣﻦ ﺳﻴﺠﺮﺣﻪ ﻛﻼﻣﻲ‪ ..‬ﻭﻧﺒﻴﻨﺎ ﺃﺷﺮﻑ‬ ‫ﺍﳋﻠﻖ‪.‬‬

‫ﻫﺬﻩ ﺭﺳﺎﻟﺔ ﻧﺼﻴﺤﺔ ﺣﻘﻴﻘﻴﺔ‪ ..‬ﺃﺭﺟﻮ ﺃﻥ ﺗﻘﺮﺃﻫﺎ ﻭﺃﻧﺖ ﺟﺎﻟﺲ ﻋﻠﻰ ﺷﺮﻓﺔ‬

‫ﻣﱰﻟﻜﻢ ﺭﲟﺎ ﺗﻘﺮﺭ ﺑﻌﺪﻫﺎ ﺍﻻﻧﺘﺤﺎﺭ ﻭ»ﲣﻠﺼﻨﺎ«‪.‬‬

‫ﻻ ﻧﺴﻴﺖ ﺃﻥ ﺃﺧﱪﻙ ﺃﻧﻚ ﻧﺴﻴﺖ!! ﺍﻟﺒﺎﺭﺣﺔ ﺃﻥ ﺗﺼﻠﻲ ﺻﻠﻮﺍﺗﻚ ﺍﳌﻔﺮﻭﺿﺔ‬ ‫ﺃﻭ ﹰ‬

‫ﲨﺎﻋﺔ ﺃﻭ ﺣﱴ ﻣﻨﻔﺮﺩﺓ ﰲ ﻭﻗﺘﻬﺎ‪ ..‬ﻭﻧﺴﻴﺖ ﺃﻥ ﺃﺧﱪﻙ ﺑﺄﻥ ﺍﻟﺴﻴﺪ ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﺴﺖ‬

‫ﺍﻟﻮﺍﻟﺪﺓ ﻧﺎﻣﺎ ﺍﻟﺒﺎﺭﺣﺔ ﻭﳘﺎ ﻋﻠﻰ ﻏﻀﺐ ﻣﻨﻚ ﻭﻣﻦ ﺃﻓﺎﻋﻠﻴﻚ ﻳﺎ ﻋﺰﻳﺰﻱ ﺍﳌﺪﺍﻓﻊ‪..‬‬

‫ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻧﺴﻴﺖ ﺃﻥ ﺃﻗﻮﻝ ﺑﺄﻧﻚ ﻗﺒﻞ ﺃﻥ ﺗﺪﺍﻓﻊ ﻛﻨﺖ ﰲ ﲤﺎﺭﺱ ﲤﺎﺭﻳﻦ ﺍﻟﺘﻐﺰﻝ‬

‫ﻣﻊ ﺑﻨﺎﺕ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺸﺎﺭﻉ‪.‬‬

‫ﻼ ﻣﻐﻮﺍﺭ‪‬ﺍ ﻭﻣﺪﺍﻓﻌ‪‬ﺎ ﺻﻨﺪﻳﺪ‪‬ﺍ ﻋﻦ ﺭﺳﻮﻟﻚ ﺍﻟﺬﻱ ﺗﻔﺨﺮ‬ ‫ﻭﺑﻌﺪﻫﺎ ﻗﺮﺭﺕ ﺃﻥ ﺗﻜﻮﻥ ﺑﻄ ﹰ‬

‫ﺑﺎﻧﺘﻤﺎﺋﻚ ﻟﻪ ﻭﻟﻌﻘﻴﺪﺗﻪ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬

‫ﻋﺰﻳﺰﻱ ﺍﳌﺪﺍﻓﻊ ﻫﻨﺎﻙ ﻣﻌﻠﻮﻣﺔ ﺟﺪﻳﺪﺓ‪/‬ﻗﺪﳝﺔ ﻋﻠﻴﻚ‪ ..‬ﻭﻫﻲ ﺃﻧﻪ ﻳﻮﺟﺪ ﻋﻠﻰ‬

‫ﻇﻬﺮ ﺍﻟﺒﺴﻴﻄﺔ ﺃﻛﺜﺮ ﻣﻦ ﻣﻠﻴﺎﺭ ﻭﻧﺼﻒ ﺍﳌﻠﻴﺎﺭ ﻭﺻﻤﺔ ﻋﺎﺭ ﳍﺬﺍ ﺍﻟﺪﻳﻦ‪ ..‬ﺩﻳﻦ ﺭﺳﻮﻟﻚ‪..‬‬ ‫ﻭﺑﺄﻥ ﻫﺬﺍ ﺍﳌﻠﻴﺎﺭ ﻭﺍﻟﻨﺼﻒ ﻣﻠﻴﺎﺭ ﻳﻌﺘﱪ ﺍﻹﺳﺎﺀﺓ ﺍﳊﻘﻴﻘﻴﺔ ﳍﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺸﺮﻳﻒ‪.‬‬

‫ﻛﺎﻥ ﺍﻷﺟﺪﺭ ﺑﻚ ﻭﺑﻐﲑﻙ »ﻳﺎ ﻋﺰﻳﺰﻱ« ﺃﻥ ﺗﺪﺍﻓﻌﻮﺍ ﻋﻨﻪ ﲝﻤﺎﻳﺔ ﺩﻳﻨﻪ ﻭﺭﻓﻊ‬

‫ﺷﺄﻧﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‪ ..‬ﻻ ﺃﻥ ﺗﻘﺎﻃﻌﻮﺍ ﻛﻤﺎﻟﻴﺎﺕ ﻣﻦ ﺳﺒﻪ ﻭﺷﺘﻤﻪ ﻭﺳﺨﺮ ﻣﻨﻪ‪ ..‬ﻭﻣﻨﺬ‬

‫ﻣﱴ ﻭﺍﻟﺮﺳﻮﻝ ﻳﺄﺑﻪ ﳌﻦ ﻳﺸﺘﻤﻪ ﻟﺸﺨﺼﻪ‪ ..‬ﺇﳕﺎ ﻛﺎﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﻷﻣﺮ ﻫﻞ ﻣﺲ ﺍﻟﺪﻳﻦ‬ ‫ﰲ ﺷﻲﺀ‪ ..‬ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻋﻨﻪ »ﻣﺬﻣﻢ« ﻭﻛﺎﻧﻮﺍ ﻳﺘﻬﻤﻮﻧﻪ ﺑﺎﳉﻨﻮﻥ ﻭﻟﻜﻨﻪ ﱂ ﻳﻌﺮ ﻫﺬﺍ‬ ‫ﺃﻱ ﺍﻫﺘﻤﺎﻡ ﺇﳕﺎ ﻛﺎﻥ ﻳﻬﺘﻢ ﺣﻴﻨﻤﺎ ﻳﻘﺎﻝ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻓﺘﺮﺍﺀ‪.‬‬

‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻣﺎ ﺣﺪﺙ ﻭﳛﺪﺙ ﻭﺳﻴﺤﺪﺙ ﰲ ﻓﻠﺴﻄﲔ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻗﺮﻳﺒ‪‬ﺎ‬

‫ﺇﻳﺮﺍﻥ ﻭﺳﻮﺭﻳﺎ ﱂ ﳛﺮﻙ ﻓﻴﻚ ﺷﻴﺌﹰﺎ‪ ..‬ﻟﺴﺖ ﺃﻇﻦ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻛﺎﻥ ﺳﻴﻬﺘﻢ ﺑﺄﻣﺮ‬ ‫ﺳﺒﻪ ﻫﺬﺍ ﻟﻮ ﺃﻥ ﻣﻘﺪﺳﺎﺕ ﺍﳌﺴﻠﻤﲔ ﺍﻧﺘﻬﻜﺖ ﺑﺮﺑﻊ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﻧﺘﻬﺎﻙ‪.‬‬ ‫‪132‬‬

‫ﻭﺍﻷﺩﻫﻰ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﻟﺴﺎﺏ ﻭﺟﺪ ﰲ ﲪﻠﺘﻜﻢ ﻋﺰﻳﺰﻱ ﺍﳌﺪﺍﻓﻊ ﺃﻋﺰﺍﺋﻲ ﺍﳌﺪﺍﻓﻌﲔ‬

‫ﻓﺮﺻﺔ ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺸﻬﺮﺓ ﻭﺻﻔﻘﺔ ﺭﺍﲝﺔ ﻋﻠﻰ ﻛﻞ ﺍﳉﻬﺎﺕ‪ ..‬ﺭﺍﲝﺔ ﻟﻜﺴﺐ ﺍﳌﺰﻳﺪ ﻣﻦ‬ ‫ﺍﻟﻘﺮﺍﺀ ﻭﻟﻠﺘﺸﻬﲑ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻛﺎﻥ ﺳﻴﺨﺠﻞ ﻣﻨﻚ ﻭﻣﻦ ﺃﻣﺜﺎﻟﻚ‪ ..‬ﻭﻛﻞ ﻫﺬﺍ‬

‫ﺣﺪﺙ ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﺷﻬﻮﺭ ﻣﻦ ﻧﺸﺮ ﺍﻟﺮﺳﻮﻣﺎﺕ!!! ﻭﻻ ﺃﺩﺭﻱ ﺃﻳﻦ ﻛﻨﺎ ﺣﲔ ﻧﺸﺮﺕ‬ ‫ﺍﻟﺮﺳﻮﻡ؟‪.‬‬

‫ﻭﺟﺪ – ﺍﻟﺴﺎﺏ ‪ -‬ﺑﺄﻧﻪ ﺃﻣﺎﻡ ﺛﻠﺔ ﻛﻼﻣﻴﺎﺕ ﻟﻦ ﺗﻐﲑ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺷﻴﺌﹰﺎ‪ ..‬ﻓﻬﻮ ﺳﻴﺸﺘﻢ‬

‫ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺪﻳﻦ ﻭﺳﻴﺸﺘﻢ ﺍﻷﻣﺔ ﺑﺄﻛﻤﻠﻬﺎ ﻭﺳﻴﻬﲔ ﺍﻟﺪﻳﻦ ﺑﻄﺮﻕ ﱂ ﻳﻜﻦ ﺣﱴ ﻟﻴﺤﻠﻢ‬ ‫‪‬ﺎ‪ ..‬ﻭﻓﻮﻕ ﻛﻞ ﻫﺬﺍ ﺳﻴﺒﺪﻱ ﻏﻀﺒﻪ ﻣﻦ »ﺩﻓﺎﻋﻜﻢ« ﲝﻴﺚ ﺳﻴﺒﺎﺩﺭ ﺣﻜﺎﻣﻨﺎ ﺍﻷﻋﺰﺍﺀ‬ ‫ﺑﺎﺳﺘﺮﺿﺎﺋﻪ ﻫﻮ ﻭﺃﺻﺪﻗﺎﺀﻩ ﻭﻛﺄﻥ ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﻦ‪.‬‬

‫ﻋﺰﻳﺰﻱ ﺍﳌﺪﺍﻓﻊ‪ ..‬ﻟﻚ ﺍﳊﻖ ﰲ ﺃﻥ ﺗﻠﺘﺰﻡ ﺍﻟﺼﻤﺖ‪ ..‬ﻭﻛﻞ ﻛﻼﻡ ﺗﻘﻮﻟﻪ ﺳﻴﻌﻮﺩ‬

‫ﻋﻠﻴﻚ ﺑﺎﻟﻀﺮﺭ‪..‬‬

‫ﻭﻗﺒﻞ ﺃﻥ ﺃﻧﺴﻰ‪ ..‬ﺍﻟﺮﺩﻭﺩ ﻟﻴﺴﺖ ﻛﻼﻡ‪ ..‬ﺍﻟﺮﺩﻭﺩ ﺃﻓﺎﻋﻴﻞ‪ ..‬ﻭﺍﻷﻓﺎﻋﻴﻞ ﻟﻴﺴﺖ‬

‫ﻣﻘﺎﻃﻌﺎﺕ ﻟﻠﻜﻤﺎﻟﻴﺎﺕ‪ ..‬ﺑﻞ ﻣﻘﺎﻃﻌﺎﺕ ﲡﺮ ﳊﺴﻢ ﺍﻷﻣﺮ ﺑﲔ ﺍﻟﻄﺮﻓﲔ »‪‬ﺎﺋﻴ‪‬ﺎ«‪.‬‬ ‫ﺗﺼﺒﺢ ﻋﻠﻰ ﺧﲑ ﻳﺎ ﻋﺰﻳﺰﻱ‪.‬‬

‫ﷲ ‪‬ﻳ ﹾﻘ ِﺬﻑ‪ِ ‬ﺑ ‪‬ﻤﻘﹶﺎﺩِﻳ ‪‬ﺮ ﹶﻛ ِﺒ ‪‬ﻴ ‪‬ﺮ ٍﺓ ِﻣ ‪‬ﻦ ﺍﻟﻄﹸﻤ‪‬ﺄﻧِﻴ ‪‬ﻨ ِﺔ‬ ‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﻳ ِﺪ ﺍ ِ‬ ‫ﱂ ﹶﻟ ‪‬ﻦ ﻳ‪ ‬ﹾﻔِﻠ ‪‬‬ ‫ﺱ ﺍﳌﹸﺆ ِﻣ ِﻦ ﺑِﺄ ﹶﻥ ِﺯﻣ‪‬ﺎ ‪‬ﻡ ﺍﻟﻌ‪‬ﺎ ِ‬ ‫ﺣﺴ‪‬ﺎ ‪‬‬ ‫ﺇﻥ ﺇ ‪‬‬ ‫ﺖ ِﻓﻴ‪‬ﻬﺎ ﺇﻻ ﺍ ﹶﳌﺸِﻴ ﹶﺌﺔﹸ ﺍﻟ ‪‬ﻌ ﹾﻠﻴ‪‬ﺎ ‪ ,‬ﻭﺍﷲ‬ ‫ﺣﻮ‪‬ﺍ ﹸﻝ ﻓﹶﻠ ‪‬ﻦ ‪‬ﺗﺒ‪ ‬‬ ‫ﺖ ﺍﻷ ‪‬‬ ‫ﺙ ﻭ ‪‬ﺗ ﹶﻘْﻠﺒ ِ‬ ‫ﺣﺪ‪‬ﺍ ﹸ‬ ‫ﺖ ﺍﻷ ‪‬‬ ‫ﻄ ‪‬ﺮ ‪‬ﺑ ِ‬ ‫ﺿﹶ‬ ‫ﻓِﻰ ﹸﻓﺆ‪‬ﺍﺩِﻩ ‪ ,‬ﺇﺫ ‪‬ﻣ ‪‬ﻬﻤ‪‬ﺎ ﺍ ‪‬‬ ‫ﺱ ﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ‬ ‫ﺐ ﻋ‪‬ﻠﻰ ﹶﺃ ‪‬ﻣ ِﺮ ِﻩ ﻭ ﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛ ﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻏﹶﺎ ِﻟ ‪‬‬ ‫ﺠ ‪‬ﻬﻠﹸﻮ ﹶﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍ ﹶ‬ ‫ﺱ ‪‬ﻳ ‪‬‬ ‫ﻏ ‪‬ﻴ ‪‬ﺮ ﹶﺃ ﹶﻥ ﹶﻛﺜِﲑ ﹰﺍ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﹶ‬ ‫ﻋﻤ‪‬ﺎ َﹶﻟﻬ‪‬ﻢ ‪‬ﻭﻫ‪‬ﻢ‬ ‫ﺷﺮ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬‬ ‫ﺤﺪ‪‬ﻭ ‪‬ﻧﻬ‪‬ﺎ ﻭﻳ‪‬ﺒ‪‬ﺎ ِ‬ ‫ﺠ‪‬‬ ‫ﳊﻘِﻴ ﹶﻘ ﹶﺔ ﻭ ‪‬ﻳ ‪‬‬ ‫ﺣﺰ‪‬ﺍ ٍﻥ ‪‬ﺗﺼِﻴ ‪‬ﺒﻬ‪‬ﻢ‬ ‫ﺠ ‪‬ﺰﻋ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬ ‫ﻋﻘِﻴ ‪‬ﻤ ﹰﺔ‪ ,‬ﻭﻫ‪‬ﻢ ﻻ ‪‬ﻳ ‪‬‬ ‫ﻋ ‪‬ﺮ ‪‬‬ ‫ﲔ ﺟ‪‬ﻮﺍﻧ ِﺒﻬِﻢ ﻫ‪‬ﻤ‪‬ﻮﻣ ﹰﺎ ‪‬ﻣﻘِﻴ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ‪‬ﻣﺸ‪‬ﺎ ِ‬ ‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ‪‬ﺑ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫ﺴ ‪‬ﺘ ﹾﻘ ‪‬ﺒ ﹶﻞ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬ﺮﻣِﻴﻬِﻢ ﺑِﻬﺎ‬ ‫ﺣﺰ‪‬ﺍ ٍﻥ ‪‬ﻳﺘ‪‬ﻮ ﹾﻗﻌ‪‬ﻮﻧ‪‬ﻬﺎ ‪‬ﻭ ‪‬ﻳ ﹾﻔ ‪‬ﺘ ِﺮﺿ‪‬ﻮ ِﹶﻥ ﹶﺃ ﹶﻥ ﺍ ﹸﳌ ‪‬‬ ‫ﺠ ِﺰﻋ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬ ‫ﺤﺴ‪‬ﺐ‪ ,‬ﺑ ﹾﻞ ‪‬ﻳ ‪‬‬ ‫ﹶﻓ ‪‬‬

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‫ﻓﻴﻠﻢ ﻣﺮﻋﺐ‪ ..‬ﺃﻣﺔ ﻣﺮﻋﻮﺑﺔ‬ ‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻫﻮ ﺍﻵﺧﺮ ﻣﺴﺘﻔﺰ ﻭﻟﻜﻞ ﻣﻦ ﱂ ﻳﻌﺠﺒﻪ ﻗﻮﱄ ﺍﳊﻖ ﰲ ﻏﻠﻖ‬

‫ﺍﻟﺼﻔﺤﺔ ﻭﻋﺪﻡ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ‪ ..‬ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﺗﻔﺎﻫﺔ ﺃﻫﻞ ﻫﺬﺍ‬

‫ﺍﻟﻌﺼﺮ‪ ..‬ﻭﻋﻦ ﺍﻟﻐﺮﺍﺋﺐ ﺍﻟﱵ ﺗﺼﲑ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﻭﺍﻟﻜﻞ ﻳﻌﺪﻭ ﻭﺭﺍﺀﻫﺎ ﻣﺼﺪﻗﹰﺎ ﺇﻳﺎﻫﺎ‪.‬‬ ‫ﻋﺬﺍﺏ ﺍﻟﻘﱪ‬

‫ﻫﻮ ﻣﻮﺿﻮﻉ ﺣﺴﺎﺱ ﻳﺴﻤﻰ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ..‬ﻭﻛﻠﻨﺎ ﻣﺆﻣﻨﻮﻥ ﺑﻪ‪ ..‬ﻭﻟﻴﺲ ﱄ ﺇﻃﻼﻉ‬

‫ﻛﺎﻑ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ‪ ..‬ﻭﺍﺩﻋﻮﺍ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻘﻴﻨﺎ ﻋﺬﺍﺑﻪ ﻭﻭﻳﻼﺗﻪ‪.‬‬

‫ﺑﺎﺧﺘﺼﺎﺭ‪ ..‬ﺍﻟﺬﻱ ﺣﺪﺙ ﺃﻥ ﺍﻷﺳﺒﻮﻉ ﺍﻟﻔﺎﺋﺖ ﺷﻬﺪ ﺑﺎﳉﺰﺍﺋﺮ ﻭﺭﲟﺎ ﺑﻠﺪﺍﻥ ﺃﺧﺮﻯ‬

‫ﺗﻮﺯﻳﻌ‪‬ﺎ ﻏﺮﻳﺒ‪‬ﺎ ﻟـ ‪CD‬ﳛﻤﻞ ﻓﻴﻠﻢ ﺑﻌﻨﻮﺍﻥ »ﺷﺎﺏ ﻳﻌﺬﺏ ﰲ ﻗﱪﻩ«‪ ..‬ﻭﻗﺒﻞ ﺃﻥ ﺃﺩﱄ‬ ‫ﺑﺪﻟﻮﻱ‪ ..‬ﺍﻟﻔﻴﻠﻢ ﻛﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ‪:‬‬

‫ﺻﻮﺭ ﻟﻠﻘﺒﻮﺭ‪ ..‬ﻣﺸﺎﻫﺪ ﻟﻌﻤﻠﻴﺔ ﻏﺴﻞ ﺍﳌﻴﺖ‪ ..‬ﻣﺸﺎﻫﺪ ﻟﺪﻓﻦ ﺍﳌﻴﺖ‪ ..‬ﻭﺍﻟﻜﺜﲑ ﻣﻦ‬

‫ﻫﺬﻩ ﺍﻟﺼﻮﺭ )ﺃﻧﺎ ﻻ ﺃﺳﺨﺮ ﻫﻨﺎ(‪ ..‬ﺑﻌﺪﻫﺎ ﻳﺮﻳﻚ ﺻﻮﺭ‪‬ﺍ ﻏﺮﻳﺒﺔ ﻟﺸﺎﺏ‪ ..‬ﺷﻮﻫﺖ ﺧﻠﻘﺘﻪ‬ ‫ﻭﺟﺴﺪﻩ ﻛﻠﻪ ﳐﻀﺮ ﻭﻣﺰﺭﻕ– ﻣﻦ ﺍﻟﺰﺭﻗﺔ ‪-‬ﻭﻛﺄﻧﻪ ﺗﻌﺮﺽ ﺇﱃ ﺍﻟﺘﻌﺬﻳﺐ ﺍﳌﺘﻮﺍﺻﻞ‬

‫ﳌﺪﺓ ﻻ ﺗﻘﻞ ﻋﻦ ﲬﺴﺔ ﺃﻋﻮﺍﻡ‪ ..‬ﻭﻫﻲ ﺻﻮﺭ ﺷﻨﻴﻌﺔ ﺣﻘﹰﺎ ﻭﻻ ﺃﺣﺪ ﻳﺮﻏﺐ ﰲ ﺭﺅﻳﺘﻬﺎ‪..‬‬ ‫ﻛﺎﺩ ﺃﻥ ﻳﻐﻤﻰ ﻋﻠﻲ ﺣﲔ ﺭﺃﻳﺘﻬﺎ‪ ..‬ﻭﻛﺄﻧﲏ ﰲ ﻣﻮﻗﻊ ﺃﻭﺟﺮﻳﺶ‪.‬‬

‫ﺑﻌﺪﻫﺎ‪ ..‬ﻳﻜﺘﺐ ﻟﻨﺎ ﺃﻥ ﺃﺏ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﻗﺪ ﻃﺎﻟﺐ ﺑﺈﺧﺮﺍﺟﻪ ﻣﻦ ﻗﱪﻩ ﺑﻌﺪ ﺛﻼﺙ‬

‫ﺳﺎﻋﺎﺕ ﻣﻦ ﺩﻓﻨﻪ ﻷﻧﻪ ﺷﻚ ﰲ ﺃﻥ ﺍﺑﻨﻪ ﱂ ﳝﺖ ﻣﻴﺘﺔ ﻃﺒﻴﻌﻴﺔ ﺑﻞ ﰎ ﻗﺘﻠﻪ‪..‬‬

‫ﻟﻴﻔﺎﺟﺊ ﺍﳉﻤﻴﻊ ﺑﺄﻧﻪ ﻗﺪ »ﻋﺬﺏ ﰲ ﻗﱪﻩ«‪ ..‬ﻭﻳﻜﺘﺐ ﻟﻨﺎ ﻛﻼﻡ ﻭﺍﻟﺪﻩ ﺣﻴﺚ ﻗﺎﻝ ﺑﺄﻥ‬ ‫ﺍﺑﻨﻪ ﻛﺎﻥ ﻻ ﻳﺼﻠﻲ ﻭﻳﺴﻤﻊ ﺍﻷﻏﺎﱐ‪ ..‬ﻭﻓﻮﻕ ﻛﻞ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﺸﺎﺏ »ﺍﳌﻌﺬﺏ«‬

‫ﻣﻜﺘﻮﺏ »ﺃﻳﻦ ﺍﻟﻮﺟﻪ ﺍﳉﻤﻴﻞ؟«‪» ..‬ﻛﻞ ﺷﻲﺀ«‪ ..‬ﻭﻃﺒﻌ‪‬ﺎ ﻣﻊ ﺍﻟﺒﻜﺎﺀ ﺍﻟﻌﺮﻳﺾ ﻭﺍﻟﻄﻮﻳﻞ‬ ‫ﺍﳌﺼﺤﻮﺏ ﻣﻌﻪ‪ ..‬ﻭﳊﺪ ﺍﻵﻥ ﻫﺬﺍ ﺷﺮﺣﻪ ﳍﺬﺍ ﺍﻟﻔﻴﻠﻢ‪.‬‬

‫ﺃﻛﺮﺭ‪ :‬ﺃﻧﺎ ﻟﺴﺖ ﻋﺎﳌﹰﺎ ﻭﻟﺴﺖ ﻋﻠﻰ ﺇﻃﻼﻉ ﻛﺎﻑ ﺑﺎﳌﻮﺿﻮﻉ‪ ..‬ﻭﻟﻜﲏ ﺳﺄﲢﺪﺙ ﻋﻠﻰ‬

‫»ﻗﺪﻱ« ﺃﻭ ﻋﻠﻰ ﺣﺪ ﺛﻘﺎﻓﱵ ﺍﻟﱵ ﺗﺴﻤﺢ‪.‬‬

‫ﻭﺻﺎﺭ ﺍﻟﻜﻞ ﻳﺘﺤﺪﺙ ﻋﻦ ﻫﺬﺍ ﺍﻟﻔﻴﻠﻢ‪ ..‬ﻭﺍﻟﻜﻞ ﻳﺒﺤﺚ ﻋﻨﻪ‪ ..‬ﻭﺍﻟﻜﻞ ﻳﺸﺎﻫﺪ‬ ‫‪134‬‬

‫ﺍﻟﻔﻴﻠﻢ‪ ..‬ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺻﺎﺭ ‪‬ﺎ ﲨﻊ ﻏﻔﲑ ﱂ ﺃﺭﻩ ﻣﻨﺬ ﺛﻼﺙ ﺃﻋﻮﺍﻡ ﺗﻘﺮﻳﺒ‪‬ﺎ‪ ..‬ﳛﻜﻲ‬

‫ﱄ ﺑﻌﺾ ﺍﻷﺻﺪﻗﺎﺀ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﺮﺽ ﺍﻟﻔﻴﻠﻢ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻄﺎﺋﺶ ﻣﻦ‬

‫ﺃﺻﺤﺎﺑﻪ‪ ..‬ﻓﻴﻘﻮﻣﻮﻥ ﺑﻌﺪﻩ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺍﻟﺼﻼﺓ‪ ..‬ﺣﱴ ﺃ‪‬ﻢ ﳛﺮﺟﻮﻧﻪ ﻣﻦ ﻛﺜﺮﺓ‬ ‫ﻃﻠﺒﻬﻢ ﻟﻠﺴﺠﺎﺩﺓ‪ ..‬ﰲ ﺍﶈﻞ ﺻﺪﻋﺖ ﺭﺃﺳﻲ ﺑﻜﺜﺮﺓ ﺍﻟﻄﻠﺒﺎﺕ ﻋﻠﻴﻪ‪.‬‬

‫ﻫﺬﺍ ﺷﻲﺀ ﲨﻴﻞ ﻟﻠﻐﺎﻳﺔ‪ ..‬ﺃﻥ ﻳﻠﺘﻔﺖ ﺍﻟﻨﺎﺱ ﺇﱃ ﺩﻳﻨﻬﻢ ﻭﺻﻼ‪‬ﻢ‪ ..‬ﻷﻥ ﻫﺬﺍ‬

‫ﺍﻟﺸﺎﺏ ﻛﺎﻥ ﻋﱪﺓ ﳍﻢ ﺃﺧﺮﺟﻬﺎ ﺍﷲ »ﻛﻤﺎ ﻳﻘﺎﻝ« ﺇﱃ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﱄ ﺭﺃﻱ ﻗﺪ ﻳﺼﺪﻡ ﺍﻟﺒﻌﺾ‪:‬‬

‫ﻟﻮ ﺃﻣﺴﻜﺖ ﻫﺬﺍ ﺍﻟﺬﻱ ﻧﺸﺮ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻔﻴﻠﻢ ﻟﻜﺎﻧﺖ ‪‬ﺎﻳﺘﻪ ﻋﻠﻰ ﻳﺪﻱ‪ ..‬ﻭﺭﲟﺎ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﻫﺬﺍ‪ ..‬ﻓﻘﺪ ﺭﻓﻀﺖ ﻧﺴﺦ ﺍﻟﻔﻴﻠﻢ ﻭﺑﻴﻌﻪ ﻷﱐ ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻋﺪﻡ ﺍﻗﺘﻨﺎﻋﻲ‬ ‫ﲟﺤﺘﻮﺍﻩ‪:‬‬

‫ﻻ‪ :‬ﻻ ﺃﺭﻳﺪ ﺃﻥ ﲢﺪﺙ ﻣﺼﺎﺋﺐ ﺑﺴﺒﱯ؛ ﻓﻘﺪ ﳛﺪﺙ ﻭﻳﺮﺍﻩ ﻣﻦ ﺃﺣﺪ ﺍﻟﻌﺎﺻﲔ‬ ‫ﺃﻭ ﹰ‬ ‫ﻟﻴﻘﻮﻝ ﺑﻌﺪﻩ ﻋﺒﺎﺭﺓ ﻣﻦ ﻧﻮﻉ »ﺃﻧﺎ ﺧﺮﺑﺘﻬﺎ ﺧﺮﺑﺘﻬﺎ ﻣﻊ ﺭﺑﻨﺎ ﻃﻴﺐ ﺣﺎﺧﺮ‪‬ﺎ ﺃﻛﺘﺮ«‬ ‫ﻭﳛﺪﺙ ﻣﺎﻻ ﲢﻤﺪ ﻋﻘﺒﺎﻩ‪.‬‬

‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﻛﻴﻒ ﳛﺪﺙ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﻓﻘﻂ ﻃﻮﺍﻝ ﻋﻤﺮ ﺍﻟﺒﺸﺮﻳﺔ »ﻋﱪﺓ«‬

‫ﻭﳜﺮﺝ ﺇﱃ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺃﻥ ﻋﺬﺏ ﰲ ﻗﱪﻩ‪ ..‬ﺃﻱ ﺃﻥ ﺍﻟﻨﺎﺱ ﺻﺎﺭﻭﺍ ﻋﻠﻰ ﻋﻠﻢ ﻭﺗﺼﻮﺭ‬

‫ﺑﻌﻤﻠﻴﺔ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ..‬ﻭﺫﻧﺐ ﺍﻟﺸﺎﺏ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺼﻠﻲ ﻭﻳﺴﻤﻊ ﺍﻷﻏﺎﱐ‪..‬ﺃﻋﺘﻘﺪ ﺑﺄﻧﻨﺎ‬ ‫ﻟﻮ ﺗﺎﺑﻌﻨﺎ ﺷﺒﺎﺏ ﺍﻷﻣﺔ ﻓﻬﺬﻩ ﻛﺎﺭﺛﺔ‪ ..‬ﻫﺬﺍ ﳛﺪﺙ ﻟﻠﻜﺜﲑﻳﻦ ﻭﻟﻴﺲ ﻟﻪ ﻭﺣﺪﻩ‪ ..‬ﻋﻠﻰ‬ ‫ﺍﻷﻗﻞ ﻛﻨﺎ ﺳﻨﺠﺪ ﻛﻞ ﻣﻦ ﺩﻓﻦ ﳊﺪ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻣﻌﺬﺑ‪‬ﺎ ﺑﻌﺪ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﻗﱪﻩ‪.‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﻨﺎﺱ ﻭﻃﺮﻳﻘﺔ ﺍﳍﺮﻭﻉ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻳﻦ ﺑﻌﺪ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻔﻴﻠﻢ ﺟﺎﺀﺕ‬

‫ﻣﻦ ﺑﺎﺏ »ﺃﻣﺮﻧﺎ ﷲ« ﺳﻨﺼﻠﻲ ﻳﺎ ﺭﺏ‪ ..‬ﻟﻸﺳﻒ ﻣﻀﻄﺮﻳﻦ ﺃﻥ ﻧﻌﺒﺪﻙ ﻭﺇﻻ ﺳﻴﺤﺪﺙ ﻟﻨﺎ‬

‫ﻣﺎ ﺣﺪﺙ ﻟﻠﺸﺎﺏ‪ ..‬ﻳﻌﲏ ﻋﺒﺎﺩﺓ ﺍﻹﻛﺮﺍﻩ ﻛﻞ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﻟﻴﺲ ﻷﺟﻞ ﺍﷲ ﺃﻭ ﺣﺒ‪‬ﺎ ﻟﻪ‬ ‫ﺃﻭ ﻓﻴﻪ ﺑﻞ ﻷﻧﻪ ﳜﺸﻰ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪.‬‬

‫ﺭﺍﺑﻌ‪‬ﺎ‪ :‬ﺗﺒﲔ ﻣﺪﻯ ﺑﻌﺪﻧﺎ ﻋﻦ ﺭﺑﻨﺎ‪ ..‬ﻫﻞ ﺻﺮﻧﺎ ﻻ ﻧﺜﻖ ﰲ ﺍﷲ ﻭﰲ ﺩﻳﻨﻨﺎ‪ ..‬ﱂ‬

‫ﳛﺎﻭﻝ ﺟﻠﻬﻢ ﳏﺎﻭﻟﺔ ﺇﻗﺎﻣﺔ ﻋﻼﻗﺔ ﻣﻊ ﺭﺑﻪ ﻭﺧﺎﻟﻘﻪ‪ ..‬ﱂ ﳚﺮﺑﻮﺍ ﺣﺒﻪ‪ ..‬ﻭﱂ‬ ‫ﳚﺮﺑﻮﺍ ﺍﻟﻌﻴﺶ ﺑﻌﲔ ﺗﺮﺍﻩ ﳎﺎﺯ‪‬ﺍ‪ ..‬ﲟﻌﲎ ﺃﱐ ﻓﻬﻤﺖ ﻣﻦ ﻛﻼﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫‪135‬‬

‫ﺍﻟﺴﺎﺋﻠﲔ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ﻋﻦ ﺭﺑﻪ ﺷﻴﺌﹰﺎ ﺳﻮﻯ ﺃﻧﻪ ﺳﻴﻌﺬﺑﻪ ﰲ ﺍﻟﻘﱪ ﻭﰲ ﺍﻵﺧﺮﺓ‪.‬‬

‫ﺧﺎﻣﺴ‪‬ﺎ‪ :‬ﻭﻫﺬﻩ ﺍﻷﺳﻮﺃ‪ ..‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﺃﺧﺬﻫﺎ ﺍﻟﻜﺜﲑﻭﻥ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﻋﻦ‬

‫ﺍﳊﺴﺎﺏ‪ ..‬ﺃﻋﺘﱪ ﺫﻟﻚ ﺍﻟﻔﻴﻠﻢ ﻭﺍﻟﺸﺮﻳﻂ ﺇﺳﺎﺀﺓ ﺇﱃ ﺍﷲ ﻭﺗﺸﻮﻳﻬ‪‬ﺎ ﻟﺼﻮﺭﺗﻪ ﻋﻨﺪ‬

‫ﺍﻟﻨﺎﺱ‪ ..‬ﻻ ﺃﺑﻌﺪ ﻓﻜﺮﺓ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﰲ ﻧﻔﺴﻪ »ﳌﺎﺫﺍ ﺧﻠﻘﺘﲏ ﻳﺎ ﺭﺏ ﺣﱴ‬ ‫ﺗﻌﺬﺑﲏ؟«‪» ..‬ﻫﻞ ﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﺳﺄﻋﺬﺏ؟‪ ..‬ﻫﺬﺍ ﺭﺏ ﻗﺎﺱ«‪ ..‬ﻭﻛﺜﲑ ﻣﻦ ﺗﻠﻚ‬

‫ﺍﻷﻓﻜﺎﺭ‪ ..‬ﻣﻦ ﺍﻷﺧﲑ ﺧﻠﻘﻮﺍ ﺻﻮﺭﺓ ﻋﻦ ﻫﺬﺍ ﺍﻹﻟﻪ ﻻ ﺗﺸﻜﻞ ﺳﻮﻯ ﺍﻟﺮﻋﺐ ﻭﺍﻟﻌﺬﺍﺏ‬ ‫ﻭﺍﻟﺒﺸﺎﻋﺔ‪.‬‬

‫ﻛﺎﻥ ﻫﺬﺍ ﺭﺃﻳﻲ ﰲ ﺍﻟﻨﻈﺮﺓ ﺍﳌﺮﻋﻮﺑﺔ ﺣﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﷲ ﻭﺍﳊﺴﺎﺏ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ‬ ‫ﺳﺒﺒﻪ ﻫﺬﺍ ﺍﻟﻔﻴﻠﻢ ﰲ ﺍﻟﺒﻼﺩ ﻭﰲ ﺍﻟﻨﺎﺱ‪ ..‬ﻭﻣﺎ ﻗﺎﻡ ﺑﻪ ﻫﺆﻻﺀ ﺍﳌﺮﻋﺒﻮﻥ ﺑﺈﺧﺮﺍﺝ‬

‫ﺍﻟﻔﻴﻠﻢ ﺇﱃ ﺍﻟﻨﺎﺱ‪ ..‬ﺃﻧﺎ ﻟﺴﺖ ﻣﻘﺘﻨﻌ‪‬ﺎ ‪‬ﺆﻻﺀ ﺍﳌﺮﻋﺒﻮﻥ‪ ..‬ﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺷﻐﻠﻮﺍ ﺍﻟﻨﺎﺱ‬

‫ﺑﺎﻟﻌﺬﺍﺏ ﻭﺍﻧﺘﻈﺎﺭ ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﻋﻦ ﺩﻧﻴﺎﻫﻢ ﻭﻋﻦ ﻋﻤﻠﻬﻢ ﻭﺩﻳﻨﻬﻢ‪ ..‬ﺆﻻﺀ ﺍﻟﺬﻳﻦ‬ ‫ﻳﻘﻮﻣﻮﻥ ﲞﻄﺐ ﻣﻦ ﺍﻟﺮﻋﺐ ﻭﺍﻟﻔﺰﻉ ‪‬ﺪﻑ ﺷﺪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺪﻳﻦ‪.‬‬

‫ﺃﻋﻠﻢ ﲤﺎﻣ‪‬ﺎ ﺑﺄﻥ ﺍﻷﻣﺮ ﻻ ﻣﺰﺍﺡ ﻓﻴﻪ‪ ..‬ﻭﺃﻋﻠﻢ ﲤﺎﻣ ﹰﺎ ﺑﺄﻥ ﻣﺎ ﻗﺎﻟﻪ ﺍﷲ ﺣﻖ ﻭﻣﺎ‬

‫ﻗﺎﻟﻪ ﺍﻟﺮﺳﻮﻝ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪-‬ﺣﻖ‪ ..‬ﻭﻟﻜﻦ ﻫﻞ ‪‬ﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ..‬ﻣﻦ‬ ‫ﺍﻷﻭﱃ؟‪ ..‬ﺣﺐ ﺍﷲ ﺃﻡ ﺧﻮﻓﻪ؟‬

‫ﱂ ﺃﺳﺘﻄﻊ ﺷﺮﺡ ﺍﳌﻮﺿﻮﻉ ﺟﻴﺪ‪‬ﺍ ﻷﱐ ﺑﺎﻟﻔﻌﻞ ﺣﺎﺋﺮ ﰲ ﺍﻟﻨﺎﺱ ﻭﰲ ﻃﺮﻳﻘﺔ‬

‫ﺗﻔﻜﲑﻫﻢ‪ ..‬ﺃﻱ ﻧﻌﻢ ﺧﺎﺋﻒ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﻣﻦ ﺍﻟﻌﻘﺎﺏ‪ ..‬ﻭﻟﻜﻦ ﻫﻞ ﺑﺼﻮﺭﺓ ﲤﺤﻮ‬ ‫ﺍﻟﺮﺟﺎﺀ ﻣﻦ ﺗﻔﻜﲑﻱ‪.‬‬

‫ﺇﻧﻨﺎ ﺣﻘﹰﺎ ﺃﻣﺔ ﻣﺮﻋﻮﺑﺔ‪.‬‬ ‫* * *‬

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‫ﻣﻦ ﻳﺪﺭﺱ ﺍﻟﺸﺮﻳﻌﺔ؟‬ ‫ﰲ ﺣﻜﺎﻳﺔ ﲰﻌﺘﻬﺎ ﻣﻦ ﺃﺣﺪﻫﻢ ‪ -‬ﺃﻛﺘﺒﻬﺎ ﻛﻤﺎ ﻓﻬﻤﺘﻬﺎ ﻭﲰﻌﺘﻬﺎ ‪ -‬ﺃﻥ ﺍﻟﺸﻴﺦ ﳏﻤﺪ‬

‫ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﻗﺎﻝ ﺫﺍﺕ ﻣﺮﺓ ﺑﺄﻥ ﺃﻱ ﺷﺨﺺ ﻟﺪﻳﻪ ﻭﻟﺪ ﳛﺒﻪ ﻭﻋﺰﻳﺰ ﻋﻠﻰ‬

‫ﻗﻠﺒﻪ ﻭﻭﺳﻴﻢ ﻭﻣﻜﺘﻤﻞ ﺍﻟﺼﻔﺎﺕ ﻟﻦ ﻳﺘﻮﺭﻉ ﻋﻦ ﻓﻌﻞ ﺍﳌﺴﺘﺤﻴﻞ ﻷﺟﻞ ﺃﻥ ﺗﺪﺭﻳﺴﻪ‬ ‫ﺍﻟﻔﺮﻭﻉ ﺍﳌﻬﻤﺔ ﰲ ﺍﳉﺎﻣﻌﺔ »ﻃﺐ‪ ،‬ﻫﻨﺪﺳﺔ …ﺇﱁ«‪.‬‬

‫ﻭﻟﻜﻦ ﺇﺫﺍ ﺣﺪﺙ ﻭﻛﺎﻥ ﳍﺬﺍ ﺍﻟﻮﻟﺪ ﻋﻴﻮﺏ ﻓﻠﻦ ﻳﻜﻮﻥ ﻣﺼﲑ ﻫﺬﺍ ﺍﻟﻔﱴ ﺳﻮﻯ ﺩﺭﺍﺳﺔ‬

‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﺬﻫﺎﺏ ﺭﺃﺳ‪‬ﺎ ﺇﱃ »ﺍﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒ«‪ ..‬ﻭﻋﻠﻰ ﻣﺎ ﲰﻌﺘﻪ ﺃﻳﻀ‪‬ﺎ ﺃﻧﻪ ﺩﻫﺶ‬

‫ﺣﲔ ﻭﺟﺪ ﺑﺄﻥ ﺟﻞ ﻣﻦ ﻳﺪﺭﺱ ﰲ ﺍﻷﺯﻫﺮ ﻫﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﱂ ﳚﺪﻭﺍ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﺳﻮﻯ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ ﻫﻨﺎﻙ‪ ..‬ﻭﺍﻟﻘﻠﻴﻞ ﻓﻘﻂ ﻣﻦ ﺩﺧﻞ ﺑﺈﺭﺍﺩﺗﻪ ﻟﻜﻲ ﻳﺪﺭﺱ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬

‫ﻣﺆﺧﺮ‪‬ﺍ ﺑﺎﳉﺰﺍﺋﺮ ﻛﺎﻥ ﺍﻹﻗﺼﺎﺀ ﺍﻟﻔﻌﻠﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳉﺰﺍﺋﺮ‪ ..‬ﻓﺄﺻﺒﺤﺖ‬

‫ﺩﺭﺍﺳﺘﻬﺎ ﺑﺎﳌﺨﺘﺼﺮ ﺍﳌﻔﻴﺪ »ﻣﺎﺗﻮﻛﻠﺶ ﻋﻴﺶ«‪ ..‬ﻭﺻﺎﺭﺕ ﺷﻴﺌﹰﺎ ﺑﻌﻴﺪ‪‬ﺍ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ‬

‫ﺗﻔﻜﲑ ﺃﻱ ﺷﺎﺏ ﻋﺎﻗﻞ‪ ..‬ﻓﻬﻮ ﰲ ﺍﻷﺧﲑ ﻟﻦ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺳﻮﻯ ﺳﻨﻮﺍﺕ ﺿﺎﺋﻌﺔ‪ ..‬ﻫﺬﺍ‬

‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﻋﺪﺍﺩ ﺍﳌﻌﻘﻮﻟﺔ ﳑﻦ ﱂ ﻳﺴﺎﻋﺪﻫﻢ ﻣﻌﺪﻝ ﳒﺎﺣﻬﻢ ﺳﻮﻯ ﺑﺎﻻﻟﺘﺤﺎﻕ‬ ‫‪‬ﺬﺍ ﺍﻟﻔﺮﻉ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﺮﻋ‪‬ﺎ »ﺣﺘﻤﻴ‪‬ﺎ« ﻋﻠﻴﻬﻢ‪ ..‬ﻓﻼ ﻫﻢ ﻳﺮﻏﺒﻮﻧﻪ ﺃﻭ ﺣﱴ ﻳﺮﺿﻮﻥ‬

‫ﺑﻪ‪.‬‬

‫ﻭﺗﺒﻘﻰ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﺟﺪ‪‬ﺍ ﻫﻲ ﺍﻟﱵ ﺗﺘﻄﻮﻉ ﻭﺗﺒﺬﻝ ﺍﳉﻬﺪ ﻟﻠﺪﺧﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﻔﺮﻉ‬

‫ﺍﻟﺬﻱ ﺻﺎﺭ ﺑﺪﻭﻥ ﺳﻨﺪ ﻭﺑﺪﻭﻥ ﻣﺴﺘﻘﺒﻞ‪.‬‬

‫ﰲ ﺍﳌﻘﺎﺑﻞ ﺃﻳﻀ‪‬ﺎ ﺑﺪﺃﺕ ﺗﻈﻬﺮ ﻓﺌﺎﺕ ﺟﺪﻳﺪﺓ ﰲ ﺍﻟﺴﺎﺣﺔ ﻭﻫﻲ ﻓﺌﺎﺕ ﻋﺼﺎﻣﻴﺔ ﺇﻥ‬

‫ﺷﺌﺘﻢ ﺍﻟﺪﻗﺔ‪ ..‬ﻓﻬﻲ ﻓﺌﺎﺕ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ ﻭﻋﻠﻰ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﳋﺎﺻﺔ ‪‬ﺎ ﻟﺘﻠﻘﻲ‬ ‫»ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ« ﻛﻤﺎ ﺗﻘﻮﻝ‪ ..‬ﻭﺗﺘﺨﺬ ﻣﻦ ﻧﻔﺴﻬﺎ ﻣﻨﺒﻌ‪‬ﺎ ﻹﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺪﻳﻦ‬

‫ﻭﺇﱃ ﻋﻠﻮﻣﻪ ﻣﻦ ﺧﻼﻝ ﺇﻋﺎﺩﺓ ﻗﺮﺍﺀﺓ ﻧﺼﻮﺹ ﻗﺮﺃ‪‬ﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺗﻌﺘﻤﺪﻫﺎ ﻛﻘﺎﻋﺪﺓ‬

‫ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ..‬ﻭﻗﺪ ﺻﺎﺭﺕ ﺗﻨﺎﻓﺲ ﺍﻷﺋﻤﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺗﻨﺎﻗﺮﻫﻢ ﻣﻦ ﺧﻼﻝ‬ ‫ﻋﺼﺎﻣﻴﺘﻬﺎ ﺣﻴﺚ ﺻﺎﺭﺕ ﺗﻌﺘﱪ ﻧﻔﺴﻬﺎ ﻣﻄﻠﻌ ﹰﺔ ﻛﻔﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﻭﻻ ﺣﺎﺟﺔ‬

‫ﳍﺎ ﳌﺜﻞ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ‪ ..‬ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻟﻌﺼﺎﻣﻴﺔ ﺃﻥ ﺟﻠﻬﻢ ﱂ‬ ‫ﻳﻜﻤﻞ ﺩﺭﺍﺳﺘﻪ ﺍﻟﻌﺎﺩﻳﺔ )ﺇﱃ ﻏﺎﻳﺔ ﺍﻟﺒﺎﻛﺎﻟﻮﺭﻳﺎ ﻋﻠﻰ ﺍﻷﻗﻞ( ﻭﱂ ﻳﺘﺨﻄﻮﺍ‬ ‫ﺍﻹﻋﺪﺍﺩﻳﺔ ‪-‬ﺍﳌﺘﻮﺳﻄﺔ ‪-‬ﺃﻭ ﺍﻟﺜﺎﻧﻮﻳﺔ‪.‬‬

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‫ﻼ ﺣﻴﺎﻝ ﻫﺬﺍ‬ ‫ﻭﺑﺎﳌﺨﺘﺼﺮ ﺍﳌﻔﻴﺪ‪ :‬ﺻﺮﺕ ﻣﺘﺨﻮﻓﹰﺎ ﺑﺎﻟﻔﻌﻞ ﳑﺎ ﻗﺪ ﳛﺪﺙ ﻣﺴﺘﻘﺒ ﹰ‬

‫ﺍﻟﻮﺿﻊ ﻓﺎﻟﺪﻭﻟﺔ ﺭﻣﺖ ﺑﺎﻟﺪﻳﻦ ﰲ ﻣﻜﺐ ﺍﻟﻘﻤﺎﻣﺔ ﻭﺟﻌﻠﺘﻪ ﻟﺒﺎﺳ‪‬ﺎ ﰲ ﺍﳌﻨﺎﺳﺒﺎﺕ ﻭﺍﻷﻋﻴﺎﺩ‬ ‫ﻭﺍﻻﻓﺘﺘﺎﺣﻴﺎﺕ ﺍﻟﺮﻧﺎﻧﺔ‪ ..‬ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻳﻔﺮﻭﻥ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﻓﺎﳊﻴﺎﺓ ﺻﺎﺭﺕ‬

‫ﺃﻗﺴﻰ ﳑﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﻦ ﻗﺒﻞ‪ ..‬ﻭﻣﻦ ﻫﻢ ﻓﻴﻪ ﺍﻵﻥ ﺟﻠﻬﻢ ﻟﻴﺴﻮﺍ ﺃﻛﻔﺎﺀ ﳊﻤﻞ ﻣﺜﻞ‬

‫ﻫﺬﺍ ﺍﳊﻤﻞ ﺍﻟﺜﻘﻴﻞ‪ ..‬ﻓﻜﻴﻒ ﺳﺘﺘﺼﻮﺭﻭﻥ ﺍﻟﻮﺿﻊ ﺑﻌﺪ ﻫﺬﺍ؟‬ ‫* * *‬

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‫ﻋﻨﺪﻣﺎ ﺃﺷﺎﻫﺪ ﻗﻨﺎﺓ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﻣﺎ ﺃﻥ ﺃﻏﲑ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻨﺎﺓ ﺣﱴ ﺗﻘﻔﺰ ﺇﱃ ﺑﺎﱄ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻗﻨﺎﺓ ﺭﻭﺗﺎﻧﺎ ﺳﻴﻨﻤﺎ‬

‫ﻭﺇﺣﺪﻯ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﲰﻌﺘﻬﺎ ﻓﻴﻬﺎ ﻣﻨﺬ ﻣﺪﺓ‪» ..‬ﺍﻷﻓﻼﻡ ﺍﳌﻤﻨﻮﻋﺔ ﻣﻦ ﺍﻟﻌﺮﺽ‪..‬‬

‫ﻋﻠﻰ ﺭﻭﺗﺎﻧﺎ ﺳﻴﻨﻤﺎ« ‪ ..‬ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﺗﺬﻛﺮ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻃﻼﻝ‪ ..‬ﻭﻏﻨﺎﻩ ﺍﻟﻔﺎﺣﺶ‬

‫‪ -‬ﺍﻟﻠﻬﻢ ﻻ ﺣﺴﺪ ‪ -‬ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻄﻌﻢ ﺩﻭﻟﺔ ﺑﺄﻛﻤﻠﻬﺎ‪ ..‬ﻭﻟﻜﻨﻪ ﻳﺆﺛﺮ‬

‫ﺳﻮﻯ ﺃﻥ ﻳﺪﻋﻢ ﺍﻟﻔﻦ ﻭﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻠﺤﻢ ﺍﻷﺑﻴﺾ ﺍﻟﻄﺎﻫﺮ‪ ..‬ﻻ ﺃﺩﺭﻱ ﻭﻟﻜﲏ ﺃﺗﺴﺎﺀﻝ‬ ‫ﺩﻭﻣ‪‬ﺎ ﻋﻦ ﺍﻟﻔﻨﺎﺩﻕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﻟﻪ ﻧﺼﻴﺐ ﻣﻨﻬﺎ ﻭﻋﻦ ﻛﻤﻴﺔ ﺍﳋﻤﺮ ﺍﻟﱵ ﺗﺮﺍﻕ ‪‬ﺎ‬

‫ﻭﺗﻌﻮﺩ ﺃﺭﺑﺎﺣﻬﺎ ﻋﻠﻴﻪ ﻭﺑﻌﺪﻫﺎ ﻳﻨﻔﻘﻬﺎ ﻋﻠﻰ ﻗﻨﺎﺓ ﺍﻟﺮﺳﺎﻟﺔ ﻭﳎﻤﻮﻋﺔ ﺭﻭﺗﺎﻧﺎ ‪ -‬ﻫﺬﺍ‬

‫ﺗﻔﻜﲑ ﺳﺨﻴﻒ ﺑﺎﳌﻨﺎﺳﺒﺔ ﻻ ﺃﺩﺭﻱ ﻣﻦ ﺃﻳﻦ ﺟﺎﺀﱐ ‪-‬‬

‫ﺗﻘﻔﺰ ﺇﱃ ﺑﺎﱄ ﻭﺃﻧﺎ ﺃﺷﺎﻫﺪ ﻗﻨﺎﺓ ﺍﻟﺮﺳﺎﻟﺔ ﻗﻨﺎﺓ ﺭﻭﺗﺎﻧﺎ ﻭﺃﻓﻬﻢ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺑﺄﻥ‬

‫ﺍﻟﺮﺳﺎﻟﺔ ﻣﺎ ﻫﻲ ﺳﻮﻯ ﺇﺣﺪﻯ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﺘﺎﺑﻌﺔ ﻟﺴﻠﺴﻠﺔ ﻗﻨﻮﺍﺕ ﺭﻭﺗﺎﻧﺎ ﻭﺇﳕﺎ ﻛﺎﻥ ﳍﺎ‬ ‫ﺍﳊﻖ ﻓﻘﻂ ﰲ ﺗﻐﻴﲑ ﺍﻻﺳﻢ‪ ..‬ﻓﻠﻢ ﻳﻜﺘﺐ ﻟﻨﺎ ﻣﺜﻠﹰﺎ »ﺭﻭﺗﺎﻧﺎ ﺍﻹﺳﻼﻣﻴﺔ«‪ ..‬ﻋﻠﻰ ﻏﺮﺍﺭ‬

‫»ﺭﻭﺗﺎﻧﺎ ﺳﻴﻨﻤﺎ«‪» ..‬ﺭﻭﺗﺎﻧﺎ ﻃﺮﺏ«‪» ..‬ﺭﻭﺗﺎﻧﺎ ﻛﻠﻴﺐ«‪ ..‬ﺇﱁ‬

‫ﻋﻨﺪﻣﺎ ﺃﺷﺎﻫﺪﻫﺎ ﺃﺷﺎﻫﺪ ﺫﻟﻚ ﺍﻟﻜﻢ ﺍﳍﺎﺋﻞ ﺍﻟﺬﻱ ﻳﺘﻢ ﺇﻋﻄﺎﺅﻩ ﻟﻠﻤﻈﺎﻫﺮ ﰲ ﺍﳊﻴﺎﺓ‬

‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﻠﻚ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻔﺎﺧﺮﺓ ﺍﻟﱵ ﻳﻠﺒﺴﻬﺎ ﺍﳌﺬﻳﻌﻮﻥ ﻭﺗﻠﻚ ﺍﳌﻮﺍﺿﻴﻊ »ﺍﳍﺎﻱ‬

‫ﻛﻼﺱ« ﻭﺍﻟﱵ ﺗﺘﻢ ﻣﻨﺎﻗﺸﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻨﺎﺓ‪ ..‬ﺃﺷﺎﻫﺪ ﻧﻮﻉ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻳﺘﺤﺪﺙ ﻋﻨﻬﺎ‬ ‫ﺍﻟﻘﺎﺋﻤﻮﻥ ﻋﻠﻰ ﺍﻟﻘﻨﺎﺓ‪ ..‬ﻭﺃﺩﻳﺮ ﺭﺃﺳﻲ ﺇﱃ ﺣﻴﻨﺎ ﻭﺇﱃ ﺟﲑﺍﻧﻨﺎ‪ ..‬ﺣﻴﺚ ﺍﻟﻘﻠﻴﻞ ﻣﻨﺎ‬

‫ﳝﻠﻚ ﻗﻮﺕ ﻳﻮﻣﻪ‪ ..‬ﺣﻴﺚ ﻛﻠﻨﺎ ﻧﻠﺒﺲ ﺗﻘﺮﻳﺒ‪‬ﺎ ﻧﻔﺲ ﺍﻟﺜﻴﺎﺏ‪ ..‬ﺣﻴﺚ ﺃﻥ ﺍﻟﻜﻞ ﻳﻄﻤﺢ‬

‫ﻻ ﻗﺮﺃﺗﻪ ﻋﻦ ﺍﻹﺳﻼﻡ‬ ‫ﻓﻘﻂ ﺇﱃ ﺃﻥ ﳛﻴﺎ ﺣﻴﺎﺓ ﻫﺎﺩﺋﺔ ﻟﻴﺲ ﺃﻛﺜﺮ‪ ..‬ﺃﺗﺬﻛﺮ ﲤﺎﻣ‪‬ﺎ ﻣﻘﺎ ﹰ‬ ‫ﺍﻟﱪﺟﻮﺍﺯﻱ ﻭﺍﻟﻠﻴﺒﲑﺍﱄ ﻭﺍﻟﺬﻱ ﺷﺮﺷﺢ ﻫﺬﻩ ﺍﻟﻨﻮﻋﻴﺔ ﻣﻦ ﺍﳌﻈﺎﻫﺮ‪.‬‬

‫ﻋﻨﺪﻣﺎ ﺃﺷﺎﻫﺪ ﻫﺬﻩ ﺍﻟﻘﻨﺎﺓ‪ ..‬ﺃﻋﺠﺐ ﺑﺸﺪﺓ ﺑﻄﺮﻳﻘﺔ ﻋﺮﺿﻬﺎ ﻭﺗﻠﻚ ﺍﳊﻤﺎﻣﺔ‬

‫ﺍﳋﻀﺮﺍﺀ ‪ -‬ﻧﻔﺲ ﻟﻮﻥ ﺷﻌﺎﺭ ﻗﻨﺎﺓ ﺭﻭﺗﺎﻧﺎ ‪ -‬ﻭﺃﺣﺐ ﺑﺸﺪﺓ ﺻﻔﺎﺀ ﺍﻟﺼﻮﺭﺓ‪.‬‬

‫ﻋﻨﺪﻣﺎ ﺃﺷﺎﻫﺪ ﻫﺬﻩ ﺍﻟﻘﻨﺎﺓ ﺃﺗﺄﻛﺪ ﺑﺄﻥ ﺍﳌﻈﺎﻫﺮ ﺷﻲﺀ ﻣﻬﻢ ﺟﺪ‪‬ﺍ‪ ..‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻧﺖ‬

‫ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻨﺎﺱ‪ ..‬ﻭﺑﺄﻥ ﺻﺎﺣﺒﻬﺎ ﻳﻌﻠﻢ ﺟﻴﺪ‪‬ﺍ ﻣﺎ ﻫﻮ ﺍﻟﺒﻴﺰﻧﻴﺲ‪.‬‬ ‫* * *‬ ‫‪139‬‬

‫ﻣﻮﺍﻗﻊ ﻣﻀﻠﻠﺔ‪ ..‬ﺍﻟﺸﻬﻴﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ‬ ‫ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﺣﺪ ﺍﳌﻮﺍﻗﻊ »ﺍﻹﺳﻼﻣﻴﺔ« ﻗﺼﺪ ﲰﺎﻉ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﳌﻜﺘﺒﺔ‪..‬‬

‫ﻭﱂ ﺃﻛﻦ ﻷﺟﺪ ﻣﻮﻗﻌ‪‬ﺎ ﺃﺣﺴﻦ ﻣﻨﻪ ﰲ ﺗﻮﻓﲑ ﻣﻮﺍﺩ ‪‬ﺬﺍ ﺍﳊﺠﻢ ﻭﺍﻟﺘﻨﻮﻳﻊ‪ ..‬ﻭﻟﻜﻨﲏ‬

‫ﰲ ﺍﳌﻘﺎﺑﻞ ﻛﻨﺖ ﺃﲢﺎﺷﻰ ﻗﺮﺍﺀﺓ ﻣﺎ ﻳﺮﺩ ﰲ ﺍﳌﻮﻗﻊ ﻣﻦ ﻣﻘﺎﻻﺕ »ﺷﺎﺫﺓ« ﺃﻏﻠﺒﻬﺎ ﻳﻌﻄﻴﻚ‬ ‫ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻥ ﻛﺎﺗﺐ ﺍﳌﻘﺎﻟﺔ ﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻡ ﻭﻛﺄﻧﻪ ﻛﺘﺐ ﺍﳌﻘﺎﻟﺔ‬ ‫ﳎﱪ‪‬ﺍ‪.‬‬

‫ﻃﺒﻌ‪‬ﺎ ﺍﳌﻮﻗﻊ ﻛﻜﻞ ﻻ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺘﻄﻮﻳﺮ ﻭﻻ ﻋﻦ ﺃﻓﻜﺎﺭ ﻟﻨﻬﻀﺔ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻭﻻ ﻋﻦ ﺯﻳﺎﺩﺓ ﺍﻟﻮﻋﻲ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺑﻀﺮﻭﺭﺓ ﺗﻘﺪﱘ ﻛﻞ ﺍﻟﺴﺒﻞ ﻷﺟﻞ ﺇﺧﺮﺍﺝ ﳎﺘﻤﻊ‬

‫ﻣﺴﻠﻢ ﻣﺘﺨﻠﻖ ﻣﺘﺤﻀﺮ ﻳﺴﺘﻄﻴﻊ ﻣﻮﺍﺟﻬﺔ ﲢﺪﻳﺎﺕ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬

‫ﺃﺷﺪ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﺎﺋﻤﻮﻥ ﻋﻠﻰ ﺍﳌﻮﻗﻊ ﺗﻘﺪﳝﻪ ﻫﻮ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺍﻟﻠﺤﻴﺔ ﺍﻟﱵ‬

‫ﺣﻠﻘﻬﺎ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻭﻋﻦ ﺍﻟﻨﺼﻒ ﺳﺎﻕ ﺍﻟﺬﻱ ﰎ ﺍﺳﺘﺒﺪﺍﻟﻪ ﺑﺎﳉﻴﱰ ﺍﻟﻀﻴﻖ‪..‬‬

‫ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ‪ ..‬ﺍﻷﻣﻮﺭ ﻭﺍﺿﺤﺔ ﻫﻨﺎ ﻭﻻ ﺃﺣﺪ ﳜﻔﻰ ﻋﻠﻴﻪ ﺑﺄ‪‬ﻢ ﻗﻮﻡ ﻻ‬

‫ﻼ ﳌﺎ ﻫﻮ ﺃﻫﻢ‪.‬‬ ‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﳋﺮﻭﺝ ﻋﻦ ﳎﺎﻝ ﺍﻟﻔﺮﻭﻉ ﻷ‪‬ﻢ ﻟﻴﺴﻮﺍ ﺃﻫ ﹰ‬

‫ﺍﻟﻜﺎﺭﺛﺔ ﺃﱐ ﺩﺧﻠﺖ ﻟﻠﻤﻮﻗﻊ ﻷﻓﺎﺟﺄ ‪ -‬ﻫﻞ ﺗﻜﺘﺐ ﻫﻜﺬﺍ؟ ‪ -‬ﺑﺄ‪‬ﻢ ﻳﺘﺤﺪﺛﻮﻥ‬

‫ﻭﲝﻤﺎﺱ ﻋﻦ »ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﺰﺭﻗﺎﻭﻱ«!!‪ ..‬ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻪ ﻛﺒﻄﻞ ﻣﻐﻮﺍﺭ ﻭﻗﺪﻭﺓ ﻷﺑﻨﺎﺀ‬ ‫ﺍﳌﺴﻠﻤﲔ ﰲ ﲢﺮﻳﺮ ﺍﻟﺒﻼﺩ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪ ..‬ﺍﻷﻭﺻﺎﻑ ﻛﺜﲑﺓ‪ ..‬ﻭﻗﻔﺖ ﻟﻠﺤﻈﺔ ﻷﺩﻗﻖ ﰲ‬

‫ﺍﻟﺬﻱ ﻗﺮﺃﺕ‪ ..‬ﻛﻨﺖ ﺃﺿﻊ ﰲ ﺣﺴﺎﰊ ﺃﻥ ﻣﺴﺄﻟﺔ ﺍﳋﻼﻓﺎﺕ ﰲ ﺍﻟﻔﺮﻭﻉ ﻗﺪ ﻳﺘﺠﺎﻭﺯﻫﺎ‬

‫ﺍﻟﻜﺜﲑ ﺑﻌﺪ ﻣﻀﻲ ﺑﻌﺾ ﺍﻟﻮﻗﺖ ﻟﻴﻜﺘﺸﻔﻮﺍ ﺗﻔﺎﻫﺘﻬﺎ ﻭﳍﺬﺍ ﺃﻥ ﻻ ﺃﻧﺎﻗﺶ ﺍﳌﻮﺿﻮﻉ ﻣﻊ‬

‫ﻣﻦ ﺃﻋﺮﻓﻬﻢ ﻭﺧﺎﺿﻮﺍ ﻓﻴﻬﺎ‪.‬‬

‫ﺃﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺘﺐ ﻫﻨﺎ ﻓﻬﻮ ﺍﻟﺴﺨﻒ ﺑﻌﻴﻨﻪ‪ ..‬ﺃﻳﺪﺭﻭﻥ ﺑﺎﻟﻔﻌﻞ ﻣﺎ ﻳﻜﺘﺒﻮﻥ؟‪..‬‬

‫ﺃﳛﻖ ﱄ ﺃﻥ ﺃﻛﺘﺐ ﻋﻠﻰ ﺭﺟﻞ ﻳﻘﺘﻞ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﻳﻜﻔﺮﻫﻢ ﺑﺎﻟﺸﻬﻴﺪ؟!‪ ..‬ﺍﻟﺼﺮﺍﺣﺔ‬ ‫ﺃﻧﲏ ﻣﺼﺪﻭﻡ ﳍﺬﺍ ﺍﳍﺮﺍﺀ ﺍﻟﺬﻱ ﺗﻜﺘﺒﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﺸﻬﺮﺓ‪ ..‬ﳌﺎﺫﺍ‬

‫ﻫﺬﺍ ﺍﻟﺘﺮﻭﻳﺞ ﺍﳋﺎﻃﺊ ﳌﺜﻞ ﻫﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ﺍ‪‬ﺮﻣﲔ؟‪ ..‬ﻛﻠﻨﺎ ﻳﻌﻠﻢ ﺑﺪﺍﻫ ﹰﺔ ﺃﻥ ﻟﺪﻡ‬ ‫ﺍﳌﺴﻠﻢ ﺣﺮﻣﺔ ﻭﺃﻳﺔ ﺣﺮﻣﺔ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ..‬ﻓﻜﻴﻒ ﺃﻟﻘﺐ ﻣﻦ ﺳﻔﻚ ﺩﻡ ﺍﳌﺴﻠﻤﲔ‬

‫ﺑﺎﳌﺴﻠﻢ ﻭﺍﻷﺩﻫﻰ ﺑﺎﻟﺸﻬﻴﺪ‪ ..‬ﻭﺍﻷﻣﺮ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﺑﺎﳌﻨﺼﻮﺭ ﻭﺍﻟﺮﻣﺰ ﺍﻟﻐﺎﱄ ﻣﺜﺎﻝ‬ ‫ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﳌﻘﺎﻭﻣﺔ ﻭﺍﻟﻮﻓﺎﺀ‪.‬‬

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‫ﻫﻞ ﻫﺬﻩ ﻫﻲ ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﲤﺜﻞ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻋﻨﺪ ﺍﻟﻐﺮﺏ‪ ..‬ﻟﻮ ﺃﻧﲏ ﻣﻦ‬ ‫ﺍﻟﻐﺮﺏ ﺍﻟﺬﻱ ﻻ ﻛﻠﻤﺔ ﻟﻪ ﺣﱴ ﺍﻵﻥ ﻭﻳﻘﻒ ﻳﺸﺎﻫﺪ ﻓﻘﻂ ﻭﻋﻨﺪﻱ ﺇﻃﻼﻉ ﻃﻔﻴﻒ ﻋﻠﻰ‬

‫ﻣﺎ ﳚﺮﻱ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ..‬ﻟﻜﺎﻧﺖ ﺇﺟﺎﺑﱵ ﻭﺍﺿﺤﺔ‪ ..‬ﻫﻞ ﻟﻜﻢ ﺃﻥ ﲣﻤﻨﻮﺍ ﻣﺎ ﻫﻲ؟‬ ‫* * *‬

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‫ﺩﻋﻮﺓ ﻛﻠﻴﺐ!!!‬ ‫ﰲ ﺍﻋﺘﻘﺎﺩﻱ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻘﺪﻣﻪ ﱄ »ﺍﻵﺧﺮ« ﻻ ﻳﻌﲏ ﺃﻥ ﺃﺗﻘﺒﻠﻪ ﻛﻤﺎ ﻫﻮ ﺩﻭﻥ‬

‫ﻣﻌﺎﻳﻨﺔ ﺃﻭ ﺗﻔﻜﲑ‪ ..‬ﻭﰲ ﺍﻋﺘﻘﺎﺩﻱ ﻛﺬﻟﻚ ﺃﻧﻪ ﻻ ﻳﻌﲏ ﺇﻥ ﻛﺎﻥ ﺍﻵﺧﺮ ﻳﺘﺨﺬ ﻣﻦ ﻧﻔﺴﻪ‬ ‫ﺑﻌﺾ ﺍﻟﻘﺪﺳﻴﺔ ﺃﻥ ﻣﺎ ﻳﻘﺪﻣﻪ ﱄ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ‪ ..‬ﻭﰲ ﺍﻋﺘﻘﺎﺩﻱ ﺃﻛﺜﺮ ﺃﱐ ﻏﲑ ﳎﱪ‬ ‫ﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻵﺧﺮ ﻭﺑﺄﱐ ﻭﺇﻳﺎﻩ »ﻭﺍﺣﺪ«‪.‬‬

‫ﻭﻋﻠﻰ ﺿﻮﺀ ﻫﺬﻩ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻧﻔﺲ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﳛﺪﺙ ﺣﺎﻟﻴ‪‬ﺎ ﰲ ﻣﻴﺪﺍﻥ‬

‫»ﺍﻟﻨﺸﻴﺪ‪/‬ﺍﻟﻐﻨﺎﺀ« ﺍﻹﺳﻼﻣﻲ‪ ..‬ﻓﻴﺒﺪﻭ ﺃﻧﻪ ﻭﺑﺎﺳﺘﻐﻼﻝ ﻓﻘﺮ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﰲ ﺍﻟﺴﺎﺣﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﻮﻕ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳉﺪﻳﺪ ﻭﺇﱃ ﻓﻀﺎﺀ ﺃﻛﺜﺮ ﻧﻘﺎ ًﺀ ﻭﺣﺮﻣﺔ ﻭﻛﺬﻟﻚ ﻟﺘﺬﻭﻕ‬

‫ﺍﻟﻔﻦ ﺍﳌﻠﺘﺰﻡ ﺍﻟﺮﺍﻗﻲ‪ ..‬ﻧﺮﻯ ﺑﺄﻥ ﺍﻟﻌﺠﻠﺔ ﺗﺪﻭﺭ ﳓﻮ ﻣﺎ ﻳﺴﻤﻰ ﺑﺈﺳﻼﻡ ﺍﻟﺴﻮﻕ ﻭﲡﺎﺭﺓ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻋﻮﺓ ﻛﻠﻴﺐ‪.‬‬

‫ﲤﻮﻳﻞ ﺧﺮﺍﰲ ﻟﻠﻤﻮﺿﻮﻉ‪ ..‬ﻣﻨﺸﺪﻭﻥ ﻳﺘﺰﺍﻳﺪﻭﻥ ﺑﺎﺳﺘﻤﺮﺍﺭ ﲤﺎﻣ‪‬ﺎ ﻛﻤﺎ ﻧﺮﻯ ﰲ ﻋﺎﱂ‬

‫»ﺍﳍﺸﻚ ﻓﺸﻚ«‪ ..‬ﲡﺎﺭﺓ ﺭﺍﲝﺔ ﻭﺇﻗﺒﺎﻝ ﻏﲑ ﻣﺘﻮﻗﻊ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻠﻊ‪ ..‬ﻣﺆﺧﺮ‪‬ﺍ ﺣﱴ‬ ‫ﺍﳌﻮﺳﻴﻘﻰ ﺍﻟﺼﺎﺧﺒﺔ ﺻﺎﺭﺕ ﺗﺼﺎﺣﺐ ﺑﻌﺾ ﺍﻷﻧﺎﺷﻴﺪ ﻭﺍﻟﺮﺍﻋﻮﻥ ﳍﺬﺍ ﺍﻷﻣﺮ ﻻ‬

‫ﳚﺪﻭﻥ ﺣﺮﺟ‪‬ﺎ ﰲ ﺫﻟﻚ‪.‬‬

‫ﺑﺎﺳﻢ ﺍﷲ ﻭﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ﻛﻞ ﻣﻨﺘﺠﺎﺗﻨﺎ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻬﺎ‪ ..‬ﻭﻫﻲ ﺻﺤﻴﺔ ﻣﺎﺋﺔ ﰲ‬

‫ﺍﳌﺎﺋﺔ‪ ..‬ﺍﻟﻜﻠﻤﺎﺕ ﻫﻲ ﻫﻲ ﻻ ﺗﻐﻴﲑ ﻭﻟﻦ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻐﻴﲑ‪ ..‬ﺃﺳﻠﻮﺏ ﺍﻟﻄﺮﺡ ﺗﻐﲑ‬

‫ﻓﻘﻂ ﰲ ﺍﻟﺘﻮﺯﻳﻊ ﺍﳌﻮﺳﻴﻘﻲ ﻭﰲ ﺍﻟﻠﺤﻦ ﻭﻃﺮﻳﻘﺔ ﺍﻷﺩﺍﺀ‪ ..‬ﺍﻟﻔﻴﺪﻳﻮ ﻛﻠﻴﺐ ﺳﻴﻌﺮﺽ‬ ‫ﺩﻭﻣ‪‬ﺎ ﺃﺷﺨﺎﺻ‪‬ﺎ ﻣﺘﺮﻓﲔ ﻣﻨﻌﻤﲔ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻬﻢ ﻛﺬﻟﻚ‪.‬‬

‫ﻻ ﳎﺎﻝ ﳌﻨﺎﻗﺸﺔ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻷﻛﱪ ﻭﺍﻷﺿﺨﻢ‪ ..‬ﻻ ﺗﻮﺟﺪ ﻫﻨﺎﻙ ﻣﻮﺍﺿﻴﻊ ﻟﺮﻭﺡ‬

‫ﺍﳌﻘﺎﻭﻣﺔ ﻭﺍﻟﺘﻀﺤﻴﺔ‪ ..‬ﻻ ﺗﻠﻤﻴﺢ ﺃﻭ ﺗﻠﻮﻳﺢ ﺑﻌﺪﺍﻭﺗﻨﺎ ﻟﻠﻴﻬﻮﺩ‪/‬ﺍﻟﺼﻬﺎﻳﻨﺔ ﺃﻭ ﺍﻷﻣﺮﻳﻜﺎﻥ‬

‫ﺃﻭ ﺃﻱ ﻛﺎﺋﻦ ﺁﺧﺮ‪ ..‬ﻻ ﺗﺼﻮﻳﺐ ﻟﻸﻧﻈﻤﺔ ﺍﳊﺎﻛﻤﺔ ﻭﺍﻟﺘﺴﻠﻂ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﻛﻞ ﻣﺴﺌﻮﻝ‬ ‫ﰲ ﺑﻠﺪﺍﻧﻨﺎ‪ ..‬ﻻ ﺣﺪﻳﺚ ﻋﻦ ﻣﺸﺎﻛﻞ ﺍﻟﺸﺒﺎﺏ ﺃﻭ ﺍﻟﺘﻐﲏ ‪‬ﺎ ﻭﻻ ﺣﱴ ﺑﺎﻟﻄﺒﻄﺒﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺒﺎﺏ ﺑﻜﻠﻤﺎﺕ ﻭﺩ ﺃﻭ ﺣﻨﺎﻥ ﻟﻠﺘﺨﻔﻴﻒ ﻋﻠﻴﻬﻢ‪.‬‬

‫ﺩﻭﻣ‪‬ﺎ ﺍﻟﻠﻄﻢ ﻭﺍﻵﻫﺎﺕ ﺣﻮﻝ ﺍﻵﺧﺮﺓ‪ ..‬ﻭﺃﻧﺎﺷﻴﺪ ﺣﻮﻝ ﺣﺐ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬

‫ﻭﺍﻟﺴﻼﻡ ﲡﺪ ﺍﳌﻨﺸﺪ ﺣﻴﻨﻬﺎ ﻭﻛﺄﻧﻪ ﺳﻜﺮﺍﻥ ﺃﻭ ﻻ ﺃﺩﺭﻱ ﻣﻦ ﺃﻳﻦ ﺧﺮﺝ‪.‬‬ ‫ﻻ ﳎﺎﻝ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﻋﺎﱂ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﻏﲑﻩ‪..‬‬ ‫‪142‬‬

‫ﺍﳌﻬﻢ ﺃﻥ ﻫﻨﺎﻙ ﺃﻧﺸﻮﺩﺓ ﻗﺪﻣﺖ ﻭﰎ ﺇﻧﻔﺎﻕ ﺍﳌﺎﻝ ﺍﻟﻜﺎﰲ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﺍﻟﻘﺎﺋﻤﲔ‬

‫ﻋﻠﻴﻬﺎ‪ ..‬ﺻﻮﺭﺕ ﺑﺄﺣﺪﺙ ﺍﻟﺘﻘﻨﻴﺎﺕ‪ ..‬ﻋﺮﺿﺖ ﺟﻨﺒ‪‬ﺎ ﺇﱃ ﺟﻨﺐ ﻣﻊ ﺁﺧﺮ ﻓﻴﺪﻳﻮ ﻛﻠﻴﺐ‬ ‫ﻟﻨﺎﻧﺴﻲ ﻋﺠﺮﻡ‪ ..‬ﻭﺣﻴﻨﻬﺎ ﻳﻘﺎﻝ ﺑﺄ‪‬ﺎ ﺳﺘﻜﻮﻥ ﺑﺬﺭﺓ ﺧﲑ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﱵ ﻧﻌﻠﻢ‬

‫ﲤﺎﻣ‪‬ﺎ ﻣﻦ ﻳﻘﻒ ﻭﺭﺍﺀﻫﺎ ﻭﺑﺄﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻧﻔﺴﻪ ﻟﻦ ﻳﺴﺘﻄﻴﻊ ﻓﻌﻞ ﺷﻲﺀ ﻟﻪ‪.‬‬

‫ﻫﻨﺎﻙ ﺑﺎﻟﻔﻌﻞ ﺣﺎﻻﺕ ﺧﺎﺻﺔ ﻭﻟﻴﺲ ﺍﻟﻜﻞ ﻃﺒ ‪‬ﻌﺎ‪ ..‬ﻫﻨﺎﻙ ﻣﻦ ﻳﻌﻤﻞ ﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ‬

‫ﺗﻘﺪﱘ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﺍﻗﻲ ﺑﺸﻤﻮﻟﻴﺘﻪ ﻭﻛﻞ ﻣﺎ ﳝﺲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ‬

‫ﻟﻠﻨﺎﺱ ﻭﻟﻴﺲ ﻓﻘﻂ ﺑﻌﺾ ﺍﻟﺘﻜﺮﺍﺭﺍﺕ‪ ..‬ﻭﻟﻜﻨﻬﻢ ﻳﻘﻔﻮﻥ ﺩﻭﻣ‪‬ﺎ ﰲ ﺍﳋﻠﻒ ﻣﻬﻤﺸﲔ‪.‬‬

‫ﰲ ﺍﻷﺧﲑ ﺃﻧﺎ ﻏﲑ ﺭﺍﺽ ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﳛﺪﺙ‪ ..‬ﻟﺴﺖ ﺿﺪﻩ ﻭﻟﻜﲏ ﺿﺪ ﺃﻥ ﻳﻜﻮﻥ‬

‫ﻼ ﻟﺪﻳﻨﺎ ﺃﺟﻴﺎﻝ ‪ -‬ﳓﻦ ﻣﻨﻬﺎ ‪ -‬ﻧﺮﻳﺪﻫﺎ ﺃﻥ‬ ‫ﻫﻮ ﻛﻞ ﺷﻲﺀ ﻭﺑﺴﻄﺤﻴﺘﻪ ﻫﺬﻩ‪ ..‬ﻗﺒ ﹰ‬

‫ﺗﺘﺮﰉ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﻋﻠﻰ ﺍﻟﻮﻋﻲ ﲟﺎ ﻳﺪﻭﺭ‪ ..‬ﻗﺒﻞ ﺃﻥ ﺗﺘﻤﺴﻚ ﺑﺎﺳﻄﻮﺍﻧﺔ ﺍﳌﻨﺸﺪ‬ ‫ﺍﻟﻌﻼﱐ ﻭﺗﻌﺘﻘﺪ ﻋﻦ ﺟﻬﺎﻟﺔ ﺑﺄ‪‬ﺎ ﺣﻘﻘﺖ ﻛﻞ ﺷﻲﺀ ﻟﻺﺳﻼﻡ‪ ..‬ﻭﺑﺄﻥ ﺍﻟﺪﻳﻦ ﻗﺮﻳﺐ‬

‫ﻣﻨﻬﺎ ﻟﻠﻐﺎﻳﺔ‪.‬‬

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‫ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺯﻭﺍﻝ ﺍﳍﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﻣﺬ ﻭﻋﻴﺖ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﺇﱃ ﺯﻣﻦ ﻗﺮﻳﺐ ﻟﻠﻐﺎﻳﺔ ﻛﻨﺖ ﻣﺎ ﺃﻥ ﻳﺬﻛﺮ ﺍﻹﺳﻼﻡ ﺃﻭ ﺍﷲ‬

‫ﺃﻭ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﺍﻟﺴﻼﻡ ﺣﱴ ﻳﻘﻔﺰ ﺫﻫﲏ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺷﺒﻪ ﺍﳉﺰﻳﺮﺓ‬

‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﺇﱃ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﻋﻠﻤﻬﺎ ﺍﻷﺧﻀﺮ ﺍﳌﻜﺘﻮﺏ ﻓﻴﻪ ﻋﺒﺎﺭﺓ »ﻻ ﺇﻟﻪ ﺇﻻ‬

‫ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ«‪ ..‬ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﻋﻠﻰ ﺍﻟﺸﺎﺷﺎﺕ ﰲ ﺑﺮﺍﻣﺞ ﺳﺘﺎﺭ‬

‫ﻛﻘﺪﻣﻲ ﲢﻤﻠﻪ ﺇﺣﺪﻯ ﺍﳌﺘﱪﺟﺎﺕ ﻭﻫﻲ ﺗﺼﻴﺢ ﺑﻘﻮﺓ ﻣﺸﺠﻌﺔ ﺃﺣﺪ ﺍﻟﺸﺒﺎﻥ ﰲ ﺍﳌﺴﺮﺡ‬

‫ﻭﻫﻮ ﻳﻐﲏ ﻭﻳﺮﻗﺺ ﻭﻳﺘﻠﻮﻯ‪.‬‬

‫ﻭﻣﺬ ﻭﻋﻴﺖ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻥ ﻟﻮﻗﻊ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﱵ ﺗﺄﰐ ﻣﻦ ﺍﳌﺸﺮﻕ ﻭﻗﻌ‪‬ﺎ ﻛﺒﲑ‪‬ﺍ‬

‫ﻭﺗﺄﺛﲑ‪‬ﺍ ﻣﺎ ﺑﻌﺪﻩ ﺗﺄﺛﲑ ﻷﻥ ﺍﳉﻤﻴﻊ ﻳﻨﻈﺮ ﺇﱃ ﻗﺪﺳﻴﺔ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﻣﻨﻪ‬

‫ﺍﻟﻔﺘﻮﻯ ﻭﻻ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻔﺘﻮﻯ ﺫﺍ‪‬ﺎ‪ ..‬ﻭﳍﺬﺍ ﺍﻧﺘﺸﺮﺕ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺑﲔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬

‫ﺃ‪‬ﺎ ﺷﻲﺀ ﻻ ﻳﻨﺎﻗﺶ‪.‬‬

‫ﻭﻳﻜﻔﻲ ﻣﺎ ﺣﺪﺙ ﻟﻠﺠﺰﺍﺋﺮ ﻣﻦ ﻋﺸﺮﻳﺔ ﻣﺪﻣﺮﺓ ﻛﺎﻥ ﺷﻴﻮﺥ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﻣﻦ ﺑﲔ‬

‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺗﻄﻮﺭ ﻓﻜﺮ ﺍﻟﺬﺑﺢ ﻭﺍﳉﺰﺭ ﻭﺟﺰ ﺍﻷﻋﻨﺎﻕ ﻭﺑﻘﺮ ﺍﻟﺒﻄﻮﻥ‪..‬‬ ‫ﻭﻟﻐﺎﻳﺔ ﺍﻵﻥ ﻻ ﺃﺳﺘﻄﻴﻊ ﲢﻤﻞ ﻣﻨﻈﺮ ﺍﻟﺸﺒﺎﺏ ﻫﻨﺎ ﺑﺎﳌﺴﺎﺟﺪ ﻭﻫﻢ ﻳﻘﺮﺅﻭﻥ ﺗﻠﻚ‬

‫ﺍﻟﻜﺘﻴﺒﺎﺕ ﺍﻟﱵ ﺗﺮﺩ ﻣﻦ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺍﻟﱵ ﺑﻌﻀﻬﺎ ﻻ ﳛﻤﻞ ﺣﱴ ﺍﺳﻢ ﺍﻟﻜﺎﺗﺐ ﻭﺃﻧﺪﻡ‬

‫ﺣﱴ ﻋﻠﻰ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻟﱵ ﺫﻫﺐ ﻭﻗﱵ ﻓﻴﻬﺎ ﻫﺪﺭ‪‬ﺍ ﻭﺃﻧﺎ ﺃﺑﻌﺚ ﺑﺎﻟﺮﺳﺎﺋﻞ ﺇﻟﻴﻬﻢ‪ ..‬ﻓﻠﻢ‬ ‫ﺃﻛﻦ ﺃﻋﻲ ﺣﻴﻨﻬﺎ ﻣﺎ ﳛﺪﺙ ﰲ ﺍﳋﻔﺎﺀ‪.‬‬

‫ﻭﻟﻜﻦ ﻣﻊ ﺣﺮﺏ ﻟﺒﻨﺎﻥ ﺍﻟﱵ ﻧﻌﻴﺶ ﻣﺂﺳﻴﻬﺎ ﺍﻵﻥ‪ ..‬ﺗﻜﺸﻔﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﻘﺎﺋﻖ‬

‫ﻭﺑﺎﻧﺖ ﺍﻟﻌﻮﺭﺍﺕ ﻟﻠﺠﻤﻴﻊ‪ ..‬ﺑﺎﻥ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ‪ ..‬ﻋﺒﻴﺪ ﺍﻷﻣﺮﺍﺀ ﻭﺍﳌﻠﻮﻙ ﻋﻠﻰ ﺭﺃﻱ‬

‫ﺃﺣﺪﻫﻢ‪ ..‬ﻓﺒﻌﺪ ﺃﻥ ﻗﺘﻠﻮﻧﺎ ﺑﻔﺘﺎﻭﻯ »ﺍﻻﺳﺘﻨﺠﺎﺀ« ﻭﻛﺎﻧﻮﺍ ﻳﺼﺮﺧﻮﻥ ﻭﻳﻘﻠﺒﻮﻥ ﺍﻟﺪﻧﻴﺎ‬

‫ﻭﻻ ﻳﻘﻌﺪﻭﻫﺎ ﻷﻥ ﺷﺨﺼ‪‬ﺎ ﺍﺳﺘﻨﺠﺄ ﻭﻫﻮ ﻭﺍﻗﻒ ﻭﻛﺄﻧﻨﺎ ﲣﻠﺼﻨﺎ ﻣﻦ ﻛﻞ ﺍﻷﻋﺪﺍﺀ ﻭﻣﻦ‬

‫ﻛﻞ ﺍﳍﻤﻮﻡ ﻭﺍﻟﻌﺎﱂ ﲞﲑ ﻭﺍﳊﻤﺪ ﷲ‪ ..‬ﻣﺘﺠﺎﻫﻠﲔ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺣﻖ ﺑﺄﻥ‬

‫ﻳﺼﺮﺧﻮﺍ ﻷﺟﻠﻪ ﰲ ﻭﺟﻮﻩ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻷﻣﺔ ﻛﻲ ﺗﻠﺤﻖ ﺑﺮﻛﺐ ﺍﻟﺘﻄﻮﺭ‪ ..‬ﻭﲡﺎﻭﺯﻭﺍ‬

‫ﺑﺬﻟﻚ ﺣﱴ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ ﺣﲔ ﻗﺎﻟﻮﺍ ﺑﺎﻥ ﺍﷲ ﺳﺨﺮ ﻟﻨﺎ ﺍﻟﻐﺮﺏ ﻟﻴﻘﺪﻡ ﻟﻨﺎ‬ ‫ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﻛﻞ ﺍﻷﻣﻮﺭ ﻭﺑﺄﻧﻨﺎ ﻭﺣﺪﻧﺎ ﺍﳌﺘﻜﻔﻠﻮﻥ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪.‬‬

‫ﻛﻠﻨﺎ ﻳﻌﺮﻑ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﲔ ﻓﻌﻞ ﺍﻟﻴﻬﻮﺩ ﻓﻌﻠﺘﻬﻢ ﻣﻊ‬ ‫‪144‬‬

‫ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﻭﻛﺸﻔﻮﺍ ﻋﻮﺭ‪‬ﺎ‪ ..‬ﻭﺍﻵﻥ ﺍﻟﻨﺎﺱ ﻫﻨﺎﻙ ﺗﻘﺘﻞ ﰲ ﻟﺒﻨﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ‬

‫ﻭﻓﻠﺴﻄﲔ‪ ..‬ﻭﺗﺬﺑﺢ ﻭﺗﺮﺩﻡ ﺑﻴﻮ‪‬ﺎ ﻋﻠﻰ ﺭﺃﺳﻬﺎ‪ ..‬ﻳﻔﺎﺟﺌﻮﻧﻨﺎ ﺍﻟﻌﺒﺎﻗﺮﺓ ‪‬ﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ‬ ‫ﺍﻟﻐﺮﻳﺒﺔ ﻭﺍﻟﻐﲑ ﻣﻘﻨﻌﺔ ﺑﺘﺎﺗ‪‬ﺎ‪ ..‬ﻭﺍﳊﻤﺪ ﷲ ﺍﳉﻤﻴﻊ ﻓﻬﻢ ﺃﻣﺮﻫﻢ ﻭﻻ ﺃﺭﻳﺪ ﺗﻜﺮﺍﺭ‬

‫ﻛﻼﻣﻲ ﻓﻘﺪ ﻗﻠﺘﻪ ﻣﻦ ﻗﺒﻞ‪ ..‬ﻭﺣﺎﺷﺎﻱ ﺃﻥ ﺃﲢﺪﺙ ﻋﻦ ﻛﻞ ﳐﻠﺺ ﻟﺪﻳﻨﻪ ﻣﻦ ﻫﺆﻻﺀ‬ ‫ﺍﳌﻔﺘﻮﻥ ‪ -‬ﻫﺬﺍ ﺇﻥ ﻭﺟﺪﻭﺍ‪.‬‬

‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﺃﻳﻀ‪‬ﺎ ﻛﻨﺖ ﺃﻧﻈﺮ ﻣﻨﺬ ﻣﺪﺓ ﺇﱃ ﻫﺆﻻﺀ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ ﻋﻠﻰ ﺃ‪‬ﻢ‬

‫ﻳﺴﻌﻮﻥ ﺑﺎﻟﻔﻌﻞ ﺇﱃ ﺍﻟﺘﻄﻮﻳﺮ ﻭﺇﱃ ﺍﻟﻨﻬﻮﺽ ﺑﺎﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺎﺻﺔ ﻭﺃﻧﺎ ﺃﻧﻈﺮ‬ ‫ﺇﱃ ﺗﻠﻚ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﱵ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻬﺎ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ‪.‬‬

‫ﺇﻻ ﺃﻧﲏ ﻣﻊ ﺍﻟﻮﻗﺖ ﻭﻣﻊ ﺍﻟﻔﻀﺎﺋﺢ ﺍﻟﱵ ﻛﻨﺎ ﻧﺴﻤﻊ ‪‬ﺎ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ‪..‬‬

‫ﻛﺴﻌﻮﺩﻱ ﻳﺪﻓﻊ ‪ 18‬ﻣﻠﻴﻮﻥ ﺩﻭﻻﺭ ﻹﺣﺪﻯ ﺍﻟﻐﺮﺑﻴﺎﺕ ﻓﻘﻂ ﻛﻲ ﲢﻀﺮ ﺍﻟﻌﺸﺎﺀ ﻣﻌﻪ ﺃﻭ‬

‫ﻫﺬﺍ ﻣﺎ ﺃﺫﻛﺮﻩ ‪ -‬ﺻﺤﺤﻮﺍ ﱄ ﺍﳋﱪ ‪-‬‬

‫ﻭﻛﺄﻥ ﺗﺴﻤﻊ ﺑﺄﻥ ﺃﺣﺪ ﺍﳌﻠﻮﻙ ﺗﻮﰲ ﻭﺧﻠﻒ ﺛﺮﻭﺓ ﻗﺪﺭﻫﺎ ‪ 35‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ ﻳﺘﻘﺎﺗﻞ‬

‫ﻷﺟﻠﻬﺎ ﺃﻭﻻﺩﻩ‪ ..‬ﻣﻊ ﺃﻥ ﻣﻠﻴﺎﺭ‪‬ﺍ ﻭﺍﺣﺪ‪‬ﺍ ﻳﻜﻔﻲ ﻟﺴﺪ ﺟﻮﻉ ﺍﻷﻣﺔ ﺑﺄﻛﻤﻠﻬﺎ‪ ..‬ﺣﲔ ﺃﺭﻯ‬

‫ﺃﺣﺪﻫﻢ ﻳﻨﻔﻖ ﺍﻟﻜﺜﲑ ﻋﻠﻰ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻐﻨﺎﺋﻴﺔ ﺑﺪﻋﻮﻯ ﺇﺑﺮﺍﺯ ﻭﺟﻪ ﺍﻹﺳﻼﻡ ﺍﳌﺸﺮﻕ‪..‬‬ ‫ﺧﺎﺻﺔ ﻭﺍﻟﻠﺤﻢ ﺍﻟﻠﺒﻨﺎﱐ ﻣﺘﻮﻓﺮ ﻭﺑﻜﺜﺮﺓ ﻭﺑﺄﺭﺧﺺ ﺍﻷﲦﺎﻥ‪ ..‬ﻭﻛﺄﻥ ﺗﺴﻤﻊ ﻣﻦ ﺷﺎﻫﺪ‬

‫ﻋﻴﺎﻥ ﺑﺄﻥ ﻗﻨﺎ ﹰﺓ ﻛﻘﻨﺎﺓ ﺍﻟﻔﺠﺮ ﻭﺍﻟﱵ ﻣﻘﺮﻫﺎ ﻣﻜﺔ ﺗﻀﺞ ﺑﺎﳊﺴﻨﺎﻭﺍﺕ ﻭﺍﳉﻤﻴﻼﺕ‬

‫ﺍﻟﻌﺎﻣﻼﺕ ‪‬ﺎ ﻭﻃﺒﻌ‪‬ﺎ ﻣﻌﺮﻭﻑ ﻣﻦ ﺃﺣﻀﺮﻫﻦ ﻫﻨﺎ ﻭﻭﻓﺮ ﳍﻢ ﻓﺮﺻﺔ ﺍﳌﺮﻭﺭ ‪..‬ﻭﺻﺮﺕ‬

‫ﺍﻧﺪﻫﺶ ﻣﻦ ﺛﺮﺍﺀ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ‪ ..‬ﻭﺃﻧﺪﻫﺶ ﺃﻛﺜﺮ ﻣﻊ ﻛﻞ ﺣﺎﺩﺛﺔ ﺃﻟﻴﻤﺔ ﺗﺼﻴﺐ ﺍﻷﻣﺔ‬

‫ﻭﻫﻢ ﻻ ﻳﻘﺪﻣﻮﻥ ﳍﺎ ﺷﻴﺌﹰﺎ ﻳﺬﻛﺮ‪ ..‬ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻳﻘﻔﻮﻥ ﺿﺪ ﺍﻷﻣﺔ ﻛﻜﻞ ﻭﻳﻨﻔﺬﻭﻥ‬ ‫ﺍﻷﺟﻨﺪﺍﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ‪/‬ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﲝﺬﺍﻓﲑﻫﺎ‪ ..‬ﻣﺘﺴﺘﺮﻳﻦ ﺑﺎﳍﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻟﻠﻤﻨﻄﻘﺔ ﺍﻟﱵ ﻫﻢ ﻓﻴﻬﺎ‪ ..‬ﻭﻟﻜﻦ ﺍﳊﻤﺪ ﷲ ﻛﺬﻟﻚ ﺳﻘﻄﺖ ﺍﻷﻗﻨﻌﺔ ﺃﺧﲑ‪‬ﺍ ﻣﻊ ﻫﺬﻩ‬ ‫ﺍﳊﺮﺏ‪.‬‬

‫ﻣﺎ ﺃﺭﻳﺪ ﻗﻮﻟﻪ ﺃﻥ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺑﺎﻟﻔﻌﻞ ﻓﻘﺪﺕ ﻣﻊ ﻫﺬﺍ ﺍﳋﻄﺐ ﻭﻫﺬﻩ ﺍﻷﺯﻣﺔ‬

‫ﻣﺼﺪﺍﻗﻴﺘﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺯﻋﻴﻤﺔ ﻭﻣﺮﻛﺰ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ..‬ﺑﺎﻟﻨﺴﺒﺔ ﱄ ﻋﻠﻰ ﺍﻷﻗﻞ‬ ‫ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﺎ ﻫﻲ ﺳﻮﻯ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﻛﻠﻨﺎ ﻧﻘﺼﺪﻩ ﻟﻠﻌﺒﺎﺩﺓ‪ ..‬ﺫﻟﻚ ﺍﳌﻜﺎﻥ‬

‫ﺍﻟﺬﻱ ﺍﻧﻄﻠﻖ ﻣﻨﻪ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﶈﻤﺪﻳﺔ ‪ -‬ﻣﻊ ﺃﻥ ﺍﻟﻌﺒﺎﺭﺓ ﻏﲑ ﻣﻮﻓﻘﺔ ‪ -‬ﺃﻣﺎ‬

‫ﻏﲑ ﻫﺬﺍ ﻓﻼ‪ ..‬ﻭﻻ ﺃﺩﺭﻱ ﻣﻦ ﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺃﻭ ﻣﺎ ﺍﻟﻮﺟﻬﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺳﺘﺤﺘﻞ ﻫﺬﻩ‬ ‫‪145‬‬

‫ﺍﳌﻜﺎﻧﺔ ﻣﺴﺘﻘﺒﻼﹰ؟‪ ..‬ﺑﻌﺪ ﺃﻥ ﻓﻘﺪﺕ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻫﺎﻟﺘﻬﺎ ﺍﻹﺳﻼﻣﻴﺔ ‪‬ﺬﻩ ﺍﻟﻜﺎﺭﺛﺔ ﻛﺎﺭﺛﺔ‬

‫ﺗﻮﻇﻴﻒ ﺍﳌﺸﺎﻳﺦ ﻷﺟﻞ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ..‬ﺧﺎﺻﺔ ﻭﺃﻥ ﻣﺸﺮﻭﻉ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ‬

‫ﺍﳉﺪﻳﺪ ﻛﻤﺎ ﻳﻘﺎﻝ ﻳﺴﺘﻬﺪﻓﻬﺎ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪ ..‬ﻟﻦ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺳﻌﻮﺩﻳﺔ ﻛﻤﺎ ﻧﺮﺍﻫﺎ‬

‫ﺍﻟﻴﻮﻡ‪ ..‬ﺳﻴﺘﻢ ﺗﻘﻄﻴﻌﻬﺎ ﻭﺗﻮﺯﻳﻌﻬﺎ ﻭﻟﻦ ﺗﺘﺮﻙ ﺛﺮﻭﺓ ﻧﻔﻄﻴﺔ ‪‬ﺬﺍ ﺍﳊﺠﻢ ﰲ ﺃﻳﺪﻱ‬

‫ﺃﻃﻔﺎﻝ ﺻﻐﺎﺭ ﳍﻢ ﺛﺮﺍﺀ ﻓﺎﺣﺶ ﻻ ﳚﻴﺪﻭﻥ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺇﻻ ﰲ ﻣﻼﻫﻲ ﺑﲑﻭﺕ ﺃﻭ ﰲ‬ ‫ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻌﻬﺮﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺬﻱ ﺃﺧﻔﻲ ﻋﻨﺎ ﺃﻋﻈﻢ‪.‬‬

‫ﻧﺘﻮﻗﻒ ﻋﻦ ﺍﳊﺪﻳﺚ‪ ..‬ﻭﻧﻄﻠﺐ ﺍﻟﺴﻤﺎﺡ ﻣﻦ ﻛﻞ ﺳﻌﻮﺩﻱ ﳐﻠﺺ ﻭﻭﻃﲏ‪ ..‬ﻭﻟﻜﲏ‬ ‫ﻭﺍﳌﻌﺬﺭﺓ ﻫﺬﺍ ﻣﺎ ﺃﺭﺍﻩ‪.‬‬ ‫* * *‬

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‫ﺻﺮﺍﻉ ﺃﺩﻳﺎﻥ‬ ‫ﻫﻞ ﺃﻧﺖ ﺿﺪ ﺷﻲﺀ ﻳﺴﻤﻰ ﺻﺮﺍﻉ ﺍﻷﺩﻳﺎﻥ؟‪ ..‬ﺃﻧﺎ ﻣﻌﻪ‪ ..‬ﻓﺒﺄﻱ ﻣﻨﻄﻖ ﳝﻜﻨﻨﺎ ﺃﻥ‬

‫ﻧﺘﺤﺪﺙ ﻋﻦ ﺩﻳﻦ ﺃﻧﺰﻟﻪ ﺍﷲ ﻟﻴﺤﺎﺭﺏ ﺩﻳﻦ ﺁﺧﺮ ﺃﻧﺰﻟﻪ ﺍﷲ ﺃﻳﻀ‪‬ﺎ‪ ..‬ﻫﻞ ﻳﻌﺎﺭﺽ ﺍﷲ‬ ‫ﻧﻔﺴﻪ؟‪ ..‬ﻳﻌﲏ ﺍﻷﺩﻳﺎﻥ ﳍﺎ ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﻭﳍﺎ ﻧﻔﺲ ﺍﳍﺪﻑ ﻭﻫﻮ ﺍﳋﲑ ﻟﻠﺒﺸﺮﻳﺔ‬

‫ﻛﻠﻬﺎ‪ ..‬ﻓﻜﻴﻒ ﳝﻜﻦ ﳍﺎ ﺃﻥ ﺗﻜﻮﻥ ﳐﺘﻠﻔﺔ ﻭﺗﺘﺼﺎﺭﻉ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻭﺍﻟﺒﻘﺎﺀ ﻟﻸﻗﻮﻯ‪..‬‬

‫ﻫﺬﺍ ﺳﺨﻒ ﺃﻛﻴﺪ ﻭﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺗﻘﺒﻞ ﻣﻦ ﺃﺣﺪ ﳏﺎﻭﻟﺔ ﺇﻗﻨﺎﻋﻲ ﺑﻐﲑ ﺫﻟﻚ‪.‬‬

‫ﻭﻟﻜﻦ ﺍﻟﻮﺍﺿﺢ ﲤﺎﻣ‪‬ﺎ ﺃﻥ ﺗﻠﻚ ﺍﻟﺪﻳﺎﻧﺎﺕ »ﻭﺳﻴﻠﺔ« ﰲ ﻳﺪ ﺃﻧﺎﺱ ﺑﻌﻴﻨﻬﻢ ﻟﺘﺤﻘﻴﻖ‬

‫ﻣﺼﺎﱀ ﻭﻣﺂﺭﺏ ﺷﺨﺼﻴﺔ ﺃﻭ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﳌﺼﺎﱀ ﻭﺍﻷﻫﺪﺍﻑ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﳛﺼﻞ‬ ‫ﺍﻵﻥ‪ ..‬ﺭﲟﺎ ﺍﳍﺪﻑ ﺍﻷﻭﻝ ﻭﺍﳌﻌﺮﻭﻑ ﻭﺍﻟﺬﻱ ﻟﻦ ﳔﺘﻠﻒ ﻓﻴﻪ ﻫﻮ ﲢﻄﻴﻢ ﺍﻹﺳﻼﻡ‬

‫ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷﺧﺮﻯ ﻭﺍﻷﺩﻫﻰ ﻛﺬﻟﻚ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﺃﻧﻔﺴﻬﻢ‪ ..‬ﰒ‬

‫ﺗﺄﰐ ﺍﳌﺼﺎﱀ ﺍﻷﺧﺮﻯ ﻛﻨﻬﺐ ﺍﻟﺜﺮﻭﺍﺕ ﻭﺍﺳﺘﻌﺒﺎﺩ ﺍﻟﻨﺎﺱ ﻭﻏﲑﻫﺎ‪ ..‬ﻣﺜﻞ ﺗﻠﻚ ﺍﳊﻤﻼﺕ‬ ‫ﺍﻟﺸﺮﺳﺔ ﺍﻟﱵ ﻋﺎﻧﺖ ﻣﻨﻬﺎ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺳﻨﻮﺍﺕ ﻣﻀﺖ‪.‬‬

‫ﻭﺗﻠﻚ ﺍﻟﻮﺳﻴﻠﺔ ﻣﺎ ﺗﻜﻮﻥ ﺳﻮﻯ ﺑﺘﺤﺮﻳﻔﻬﺎ ﻭﺗﻘﻮﳝﻬﺎ ﲝﻴﺚ ﺗﺘﻤﺎﺷﻰ ﻭﻣﺎ ﻳﺮﻳﺪﻩ‬

‫ﺃﺻﺤﺎﺏ ﺍﳌﺼﺎﱀ‪ .‬ﲤﺎﻣ‪‬ﺎ ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺫﻟﻚ ﺍﻻﳓﺮﺍﻑ‪.‬‬

‫ﺍﻟﺘﺨﻠﻒ ﻛﻞ ﺍﻟﺘﺨﻠﻒ ﰲ ﺃﻥ ﻧﺼﺪﻕ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻛﺎﺫﻳﺐ ﻋﻠﻰ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬

‫ﺍﳋﻄﺄ ﰲ ﻣﻦ ﻳﻘﻮﺽ ﺍﻟﺪﻳﻦ ﳌﺼﻠﺤﺘﻪ‪ ..‬ﻻ ﺍﻟﺪﻳﻦ ﻧﻔﺴﻪ‪.‬‬ ‫* * *‬

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‫ﻣﺴﻠﺴﻼﺕ ﺍﻟﻮﻋﻆ ﻭ ﺍﻹﺭﺷﺎﺩ‬ ‫ﲝﻠﻮﻝ ﺷﻬﺮ ﺭﻣﻀﺎﻥ؛ ﺷﻬﺮ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻐﻔﺮﺍﻥ ‪,‬ﲢﻞ ﻋﻠﻴﻨﺎ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﻴﺔ‬

‫ﲞﲑﻫﺎ ﺍﻟﻜﺜﲑ ﻭﺑﻨﻔﺤﺎﺕ ﺇﳝﺎﻧﻴﺔ ﺭﻣﻀﺎﻧﻴﺔ »ﺩﺭﺍﻣﻴﺔ«‪ ..‬ﺷﻬﺮ ﺍﻟﻌﺒﺎﺩﺓ ﺗﺪﻋﻤﻪ‬

‫ﻗﻨﻮﺍﺗﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺴﻠﻤﺔ ﺃﻏﻠﺒﻬﺎ ﺑﺮﻭﺡ ﺍﻹﺳﻼﻡ ﰲ ﺟﻞ ﺑﺮﺍﳎﻬﺎ ﺍﻟﻔﻨﻴﺔ ﺣﻴﺚ‬ ‫ﺗﺸﺠﻊ ﻋﺒﺎﺩ ﺍﷲ ﰲ ﺍﻟﺘﻮﺑﺔ ﺇﻟﻴﻪ ‪,‬ﻻﺳﻴﻤﺎ ﻭﺃﻧﻪ ﺍﻟﺸﻬﺮ ﺍﳌﻔﻀﻞ ﳉﻤﻴﻊ ﺍﻟﻔﻨﺎﻧﺎﺕ‬

‫ﻭﺍﻟﻔﻨﺎﻧﲔ ‪,‬ﺣﻴﺚ ﳚﺘﻬﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻟﺘﻘﺪﱘ ﺃﻓﻀﻞ ﻣﺎ ﻋﻨﺪﻫﻦ ‪ /‬ﻋﻨﺪﻫﻢ ﻣﻦ‬ ‫ﻣﺴﻠﺴﻼﺕ »ﳏﺘﺸﻤﺔ« ﻻ ﺗﻘﺪﻡ ﺳﻮﻯ ﺍﻟﻮﻋﻆ ﺍﳌﺒﺎﺷﺮ ﻭﺍﻟﻠﺤﻢ ﺍﻷﺑﻴﺾ ﺍﻟﻄﺎﻫﺮ‪.‬‬

‫ﻫﻨﺎﻙ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﺗﻨﺎﻗﺸﻬﺎ ﻣﺴﻠﺴﻼﺗﻨﺎ‪ :‬ﻣﻮﺿﻮﻉ ﺍﻟﻔﺴﺎﺩ ﺍﻷﺧﻼﻗﻲ‬

‫ﻭﺧﻴﺎﻧﺔ ﺍﻟﺰﻭﺟﺎﺕ ﻭ ﻣﻄﺎﺭﺩﺓ ﺍﻟﺮﺍﻗﺼﺎﺕ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻠﻴﻞ‪ ..‬ﺣﻴﺚ ﲡﺪ ﺍﳌﺨﺮﺟﲔ‬ ‫ﻳﺮﻛﺰﻭﻥ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ ﻷ‪‬ﺎ ﲤﺲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﰲ ﺍﻟﺼﻤﻴﻢ‪ ..‬ﺃﻭ ﻻ ﳚﺐ‬

‫ﻋﻠﻰ ﺍﻟﻌﺒﺪ ‪ /‬ﺍﳌﺸﺎﻫﺪ ﺃﻥ ﻳﺘﻌﻆ ﺑﺴﺒﺒﻬﺎ ﻭ ﻫﻮ ﻳﺸﺎﻫﺪ ﺍﻟﻔﻨﺎﻧﺔ ﺍﻟﻌﻼﻧﻴﺔ ‪ 0.1‬ﰲ ﺍﳌﺎﺋﺔ‬ ‫ﻋﺎﺭﻳﺔ ﲢﺎﻭﻝ ﺃﻥ ﺗﺒﻠﻐﻪ ﺭﺳﺎﻟﺘﻬﺎ ﰲ ﺍﻟﻔﻦ ﺑﺄﻥ ﺍﻻﳓﻼﻝ ﺣﺮﺍﻡ ﻭﺃﻧﻪ ﻣﺸﻜﻠﺔ ﺃﺧﻼﻗﻴﺔ‬

‫ﳚﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﺘﻌﻆ ﺑﺴﺒﺒﻬﺎ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻔﻨﺎﻥ ﺍﻟﺸﻬﲑ ﺻﺎﺣﺐ ﺍﻟﺒﺎﻉ ﺍﻟﻄﻮﻳﻞ ﰲ ﺗﻘﺪﱘ ﺍﻷﻓﻀﻞ؛ ﻓﻘﺪ ﺧﺺ‬

‫ﺍﳌﺸﺎﻫﺪﻳﻦ ﺑﺄﻓﻀﻞ ﺃﺩﻭﺍﺭﻩ‪ ..‬ﺣﻴﺚ ﳝﺜﻞ ﺩﻭﺭ ﺍﻟﺮﺟﻞ ﺍﻟﻐﲏ ﺍﻟﺬﻱ ﻣﻠﻚ ﺍﻟﺪﻧﻴﺎ‬

‫ﻭﻳﺘﻌﺮﺽ ﶈﺎﻭﻻﺕ ﻋﺪﻳﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﺣﺪﺍﻫﻦ ﻟﻠﻨﻴﻞ ﻣﻨﻪ‪ ..‬ﻭﺩﻭﻣﺎ ﻻ ﳚﺐ ﺃﻥ ﻳﺬﻛﺮ‬ ‫ﻫﻨﺎ ﺍﻟﻔﻘﺮ ﺃﺑﺪ ﹰﺍ ﰲ ﺩﻭﺭﻩ ﻭﻻ ﻳﺘﻢ ﺃﺑﺪ ﹰﺍ ﺗﺬﻛﲑ ﺍﳌﺸﺎﻫﺪﻳﻦ ﺑﻪ‪ ..‬ﻓﺎﳌﺸﺎﻫﺪ ﻳﺸﺎﻫﺪ‬

‫ﺍﳌﺴﻠﺴﻞ ﻫﺮﺑﺎ ﻣﻦ ﻭﺍﻗﻌﻪ ﻭﻻ ﳚﺐ ﻋﻠﻴﻪ ﺃﺑﺪ ﹰﺍ ﻋﻦ ﻳﺮﻯ ﻣﻮﺍﺿﻴﻊ ﺗﻌﺎﰿ ﳘﻮﻣﻪ ﺃﻭ‬

‫ﺗﺴﺨﺮ ﻣﻨﻬﺎ ﻭﺗﻘﺪﻡ ﺣﻼ ﳍﺎ؛ ﻓﺘﺠﺪ ﺍﻟﺒﻄﻞ ﻭﺃﺻﺪﻗﺎﺀﻩ ﺍﻟﻔﻨﺎﻧﲔ ﻳﻌﻴﺸﻮﻥ ﺃﺣﺴﻦ‬ ‫ﻋﻴﺸﺔ ﻭﻳﻠﺒﺴﻮﻥ ﺃﺣﺴﻦ ﺍﻟﺜﻴﺎﺏ ﻭﻃﺒﻌﺎ ﺃﻓﺨﻢ ﻓﻴﻼ ﻭﺃﺣﺪﺙ ﺳﻴﺎﺭﺓ ﻟﻴﻠﻌﻦ ﺑﻌﺪﻫﺎ‬

‫ﺍﳌﺸﺎﻫﺪ ﻧﻔﺴﻪ ﻭ ﺣﻈﻪ ﺍﻟﻌﺎﺛﺮ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭ‪‬ﺬﺍ ﳛﻘﻖ ﺍﳌﺴﻠﺴﻞ ﻫﺪﻓﻪ ﻭﺭﺳﺎﻟﺘﻪ‬

‫ﺍﻟﱵ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻠﻐﻬﺎ ﻟﻠﻨﺎﺱ‪ ..‬ﻭﺳﻴﻜﻮﻥ ﻣﻦ ﺍﳉﻴﺪ ﺇﻥ ﺳﺨﻂ ﺍﳌﺸﺎﻫﺪ ﻋﻠﻰ ﺧﺎﻟﻘﻪ‬

‫ﻭﺣﺎﺩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ‪.‬‬

‫ﺃﻣﺎ ﺍﳌﺴﻠﺴﻼﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻬﻲ ﺍﻷﻫﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺸﺎﻫﺪ ﺍﻟﻌﺮﰊ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‬

‫ﻭﺍﳌﺴﻠﻢ ﺑﺼﻔﺔ ﺧﺎﺻﺔ؛ ﺣﻴﺚ ﻓﻴﻬﺎ ﺗﻌﺮﺽ ﻣﺴﻠﺴﻼﺕ ﺧﺎﺻﺔ ﺑﻔﺘﺮﺍﺕ ﻣﻌﻴﻨﺔ ﻣﻦ‬

‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﺳﲑﺓ ﻷﺣﺪ ﺍﻟﺘﺎﺑﻌﲔ ﺃﻭ ﺍﻷﺋﻤﺔ ﺃﻭ ﺍﳋﻠﻔﺎﺀ ﺃﻭ ﺃﻱ ﺷﺨﺼﻴﺔ‬ ‫‪148‬‬

‫ﺇﺳﻼﻣﻴﺔ ﻣﺸﻬﻮﺭﺓ ‪,‬ﻓﺘﺠﺪ ﺍﳌﺴﻠﺴﻞ ﻳﺴﺮﺩ ﺑﺘﻔﺼﻴﻞ ﳑﻞ ﻷﺣﺪ ﺍﻟﺪﻋﺎﺓ ﻭﻛﻴﻒ ﺃﺣﺐ‬

‫ﺍﷲ ﻭﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻦ ﻛﻞ ﻗﻠﺒﻪ ‪,‬ﻭﻛﻴﻒ ﻣﺮﺓ ﺍﳊﻠﻘﺎﺕ ﺍﻟـ ‪ 29‬ﺍﻷﻭﱃ ﻛﻠﻬﺎ ﰲ ﺣﺐ‬

‫ﺟﺎﺭﻳﺔ ﻣﺎ‪ ..‬ﺃﻣﺎ ﺍﳊﻠﻘﺔ ﺍﻟﺜﻼﺛﻮﻥ ﻓﺘﺆﺟﻞ ﺇﱃ ﺑﻌﺪ ﺍﻟﻌﻴﺪ‪ -‬ﻭﻻ ﻳﻌﻠﻦ ﻋﻦ ﻣﻮﻋﺪ ﺑﺜﻬﺎ ‪-‬‬

‫ﺣﻴﺚ ﻓﻴﻬﺎ ﻋﺮﺽ ﳐﺘﺼﺮ ﳌﻌﺮﻛﺔ ﺍﻟﺒﻄﻞ ﺃﻭ ﻻﺳﺘﺸﻬﺎﺩﻩ ﺃﻭ ﺣﱴ ﻭﻓﺎﺗﻪ ﻭﺳﻂ‬ ‫ﻣﺆﻟﻔﺎﺗﻪ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻻ ﻧﺪﺭﻱ ﻣﱴ ﻛﺘﺒﻬﺎ ﻭﻻ ﻛﻴﻒ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﺘﺮﻛﻪ‬ ‫ﺍﳉﺎﺭﻳﺔ ﻳﻔﻜﺮ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺻﻞ‪.‬‬

‫ﻭﺍﳌﺴﻠﺴﻞ ﺍﻟﺪﻳﲏ ﺍﻟﻌﺮﰊ ﻳﻠﺘﺰﻡ ﺑﺎﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺩﻭﻣ ﹰﺎ‪ ..‬ﺣﻴﺚ ﺗﺮﻯ ﺯﻭﺟﺎﺕ‬

‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳉﻮﺍﺭﻱ ﻣﻜﺸﻮﻓﺎﺕ ﺍﻟﺮﺃﺱ‪..‬ﺷﺒﻪ ﻋﺎﺭﻳﺎﺕ‪ ..‬ﻭﺯﺍﺋﻐﺎﺕ ﺍﻟﺒﺼﺮ ﻻ ﻳﻬﻤﻬﻦ‬

‫ﻣﻦ ﺍﻷﻣﺮ ﻛﻠﻪ ﺳﻮﻯ ﺍﻟﻌﺸﻖ ﺍﻟﺬﻱ ﻻ ﺃﺣﺪ ﻳﻌﻠﻢ ﺃﻫﻮ ﺍﳋﻠﻴﻔﺔ ﺃﻡ ﺻﺎﺣﺒﻪ‪ ..‬ﻭﺍﳌﻬﻢ ﻫﻨﺎ‬ ‫ﺃﻥ ﻻ ﻳﺬﻛﺮ ﺍﷲ ﰲ ﺍﳌﺴﻠﺴﻞ ﺇﻻ ﻗﻠﻴﻼ؛ ﻟﻠﺘﺨﻔﻴﻒ ﻣﻦ ﺍﻟﻀﻐﻂ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪ ﻭﻟﻴﺘﻌﻠﻢ‬

‫ﻣﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺯﻭﺟﺎﺗﻪ ﻭﺟﻮﺍﺭﻳﻪ ﻃﺮﻳﻘﺔ ﺍﳊﺐ ﺍﻟﺴﻠﻴﻤﺔ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ‬ ‫ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺳﻴﻜﻮﻥ ﺍﳌﺴﻠﺴﻞ ﺗﺜﻘﻴﻔﻲ ﺣﻴﺚ ﻳﺴﺮﺩ ﺣﻴﺎﺓ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﻜﻞ ﺣﻴﺎﺩﻳﺔ ﻭﻣﻠﺘﺰﻣﺎ ﺑﻜﻞ ﺗﻔﺎﺻﻴﻞ ﺣﻴﺎ‪‬ﺎ ‪ ..‬ﻻﺳﻴﻤﺎ ﻭﺃﻥ ﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ﺩﺍﺧﻞ ﺯﻭﺍﻳﺎ‬ ‫ﺍﻟﻘﺼﺮ ﻣﻊ ﺍﳉﻮﺍﺭﻱ ﺍﳋﺎﺋﻨﺎﺕ‪.‬‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﲡﺪ ﺍﳌﻤﺜﻠﲔ ﰲ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻳﺘﺮﺑﻌﻮﻥ ﻋﻠﻰ ﺍﻟﺸﺎﺷﺎﺕ ﺑﺄﻓﺨﺮ‬

‫ﺍﻷﻟﺒﺴﺔ ﻭﺃﻛﺜﺮﻫﻢ ﻋﺮﻳ ﹰﺎ‪ ..‬ﻭ ﻳﺒﺘﺴﻤﻮﻥ ﳉﻤﻬﻮﺭﻫﻢ »ﺍﳊﺒﻴﺐ« ﻭﻻ ﻧﺪﺭﻱ ﳌﺎﺫﺍ ﻳﺒﻜﺮﻭﻥ‬ ‫ﺇﱃ ﺍﻻﺳﺘﻮﺩﻳﻮﻫﺎﺕ ﺣﱴ ﺇﻧﲏ ﺃﺗﺴﺎﺀﻝ ﰲ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ »ﻫﻞ ﻳﺼﻠﻮﻥ ﺻﻼﺓ ﺍﻟﻌﻴﺪ؟«‬

‫ﻭ«ﺃﻟﻴﺲ ﻟﺘﻠﻚ ﺍﳌﻤﺜﻠﺔ ﻋﺎﺋﻠﺔ(( ﺗﻠﻤﻬﺎ ))ﻭ ﺗﺬﻫﺐ ﻟﺰﻳﺎﺭ‪‬ﺎ«‪.‬‬

‫ﻭﺍﻷﻣﺮ ﻛﻠﻪ ﻣﻠﺼﻖ ﺑﻈﻬﺮ ﺭﻣﻀﺎﻥ ﺷﻬﺮ ﺍﻟﺘﻮﺑﺔ ﻭ ﺍﻟﻐﻔﺮﺍﻥ‪..‬‬ ‫ﻭ ﺍﻷﻣﺮ ﻛﻠﻪ ﻣﻠﺼﻖ ﺑﻈﻬﻮﺭ ﺃﺑﻄﺎﻝ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪..‬‬

‫ﻭ ﺍﻷﻣﺮ ﻛﻠﻪ ﻣﻠﺼﻖ ﺑﺪﻳﻦ ﺍﷲ‪..‬‬

‫ﺩﻳﻦ ﺍﷲ ﺍﻟﺬﻱ ﲤﺜﻠﻪ ﺭﺍﻗﺼﺔ ﻛﺒﺎﺭﻳﻪ ﲤﺜﻞ ﻣﺸﺎﻫﺪ ﹰﺍ ﰲ ﺍﻟﺼﺒﺎﺡ ﻋﻠﻰ ﺃ‪‬ﺎ ﺯﻭﺟﺔ‬

‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪..‬‬

‫ﻼ‬ ‫ﻭ ﰲ ﺍﻟﻠﻴﻞ ﳍﺎ ﺃﻥ ﲢﺮﻙ ﺧﺼﺮﻫﺎ ﺑﻜﻞ ﻗﻮﺓ ﺣﱴ ﻳﺼﺪﻕ ﺍﳌﺸﺎﻫﺪ ﺑﺎ‪‬ﺎ ﻓﻌ ﹰ‬

‫ﻃﺎﻫﺮﺓ ﻧﻘﻴﺔ‪..‬‬ ‫‪149‬‬

‫ﻣﻦ ﺍﻟﺒﻴﺖ ﻟﻠﻜﺒﺎﺭﻳﻪ ﻭ ﻣﻦ ﺍﻟﻜﺒﺎﺭﻳﻪ ﻟﻠﺒﻴﺖ!!‪..‬‬ ‫* * *‬

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‫ﺍﻹﺳﻼﻡ‪ ..‬ﺩﻳﻦ ﺍﳊﺰﻥ ﻭﺍﳌﺸﺎﻛﻞ‬ ‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻛﺒﲑ‪ ..‬ﻛﻨﺖ ﺃﺗﺎﺑﻊ ﻣﻦ ﺑﻌﻴﺪ ﺑﻌﺾ ﻣﺎ ﻳﻜﺘﺐ ﻋﻨﻪ »ﲞﺠﻞ« ﻭﻟﻪ ﻣﻦ‬

‫ﺍﻟﺰﻭﺍﻳﺎ ﺍﻟﻌﺪﻳﺪ‪ ..‬ﺍﺧﺘﺮﺕ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻭﻗﻠﺖ ﻣﻦ ﺧﻼﳍﺎ ﺭﺃﻳﻲ ﺍﻟﺼﺮﻳﺢ‪ ..‬ﻗﺪ ﺃﻛﻮﻥ‬ ‫ﳐﻄﺌﹰﺎ ﻓﻴﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻭﻟﻜﲏ ﻣﻘﺘﻨﻊ ﺑﻪ ﳊﺪ ﺍﻵﻥ‪.‬‬

‫ﺭﲟﺎ ﻟﻮ ﺗﻮﺧﻴﻨﺎ ﺍﻟﺪﻗﺔ ﺃﻛﺜﺮ ﰲ ﳊﻈﺔ ﺑﻜﺎﺀ ﺍﳌﺆﻣﻦ ﻋﻨﺪ ﲰﺎﻉ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﻜﺮﱘ ﺃﻭ ﻋﻨﺪ ﻣﻮﻗﻒ ﻣﺎ‪ ..‬ﺃﻭ ﳏﺎﻭﻟﺘﻪ ﲡﻨﺐ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺬﻧﻮﺏ ﻭﺭﻓﻘﺎﺀ ﺍﻟﺴﻮﺀ‪..‬‬ ‫ﻫﺬﺍ ﻟﻮ ﻛﺎﻥ ﺍﳌﺆﻣﻦ ﻣﺆﻣﻨ‪‬ﺎ ﺣﻘﹰﺎ‪ ..‬ﻟﻮ ﻛﻨﺎ ﻧﺮﻯ ﺩﺍﺧﻠﻪ ﻟﺮﺃﻳﻨﺎ ﻭﻓﻬﻤﻨﺎ ﺑﺄﻥ ﻛﻞ ﻣﺎ ﻳﻘﻮﻡ‬

‫ﺑﻪ ﻫﻮ ﺍﻟﺴﻌﺎﺩﺓ ﺑﻌﻴﻨﻬﺎ ﻭﻟﺬﺓ ﻻ ﺗﻘﺎﺭ‪‬ﺎ ﻟﺬﺓ ﺃﺧﺮﻯ‪ ..‬ﻭﻻ ﺃﻋﺮﻑ ﻛﻴﻒ ﺃﻓﺼﻞ ﰲ ﻫﺬﺍ‬ ‫ﺍﳌﻮﺿﻮﻉ‪ ..‬ﻭﻟﻜﲏ ﻭﻋﻠﻰ ﺍﻃﻼﻋﻲ ﺍﳌﺘﻮﺍﺿﻊ ﺃﻋﻠﻢ ﺑﺄﻥ ﺍﻟﻌﺒﺪ ﻳﺴﻌﺪ ﺣﲔ ﻳﺸﻌﺮ ﺑﺄﻧﻪ‬

‫ﻣﻊ ﺍﷲ ﰲ ﻛﻞ ﺧﻄﻮﺍﺗﻪ ﻭﰲ ﻛﻞ ﺷﻲﺀ ﻳﻘﻮﻡ ﺑﻪ ﻭﺃﻧﻪ ﻳﺒﻴﻊ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻛﻤﻠﻬﺎ ﻷﺟﻞ‬ ‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻌﺎﺩﺓ‪ ..‬ﺣﱴ ﻟﻮ ﻛﺎﻥ ﺃﻓﻘﺮ ﺍﻟﻨﺎﺱ ﻭﺃﺷﺪﻫﻢ ﺑﺆﺳ‪‬ﺎ‪.‬‬ ‫ﻫﺬﺍ ﺣﲔ ﳓﻠﻞ ﺷﺨﺼﻴﺔ ﺍﳌﺆﻣﻦ – ﺑﺴﺬﺍﺟﺔ ﻣﺎ ﻛﺘﺒﺘﻪ –‬ ‫ﻭﻟﻜﻦ؟‪ ..‬ﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻜﺎﺀ ﻭﻫﺬﻩ ﺍﳋﺸﻴﺔ ﻫﻲ ﻧﻔﺴﻬﺎ ﺍﻟﺒﻜﺎﺀ ﺍﻟﻌﺎﺩﻱ ﻭﺍﳋﻮﻑ‬ ‫ﻭﺧﺸﻴﺔ ﺍﻟﺒﺸﺮ ﻭﻏﲑﻫﺎ‪ ..‬ﺍﻷﻛﻴﺪ ﺃﻥ ﺍﻟﺒﻜﺎﺀ ﻭﺍﳋﻮﻑ ﺍﻷﺧﲑﻳﻦ ﳘﺎ ﻧﺘﻴﺠﺔ ﻟﻠﺤﺰﻥ‬

‫ﻭﺍﻟﻜﺂﺑﺔ ﻻ ﻧﺘﻴﺠﺔ ﺍﻟﺴﻌﺎﺩﺓ‪ ..‬ﲟﻌﲎ ﺃﻥ ﺃﻱ ﺷﻲﺀ ﳛﺪﺙ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﺸﺨﺺ ﺍﻟﻨﺎﻗﺺ‬

‫ﺍﻹﳝﺎﻥ ﺃﻭ ﻏﲑ ﺍﳌﺆﻣﻦ ﻳﺆﺩﻱ ﺇﱃ ﺍﳊﺰﻥ ﻟﻪ ﺑﻜﺎﺀﻩ ﺍﳋﺎﺹ ﻭﺣﺰﻧﻪ ﺍﳋﺎﺹ ﺑﻪ ﻭﻫﻮ‬ ‫ﺍﻟﺬﻱ ﻳﺆﺛﺮ ﰲ ﻧﻔﺴﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺴﻠﺒﻴﺔ ﻭﳚﻌﻠﻪ ﻳﻌﺰﻑ ﻋﻦ ﺍﳊﻴﺎﺓ ﻭﻏﲑﻫﺎ ﻣﻦ‬

‫ﺍﻵﺛﺎﺭ‪.‬‬

‫ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻫﺬﻩ؟ ﻣﻦ ﱂ ﻳﻔﻬﻤﲏ ﺃﺭﺟﻮ ﻣﻨﻪ ﺃﻥ ﻳﻜﻤﻞ ﺑﻘﻴﺔ ﺍﳌﻮﺿﻮﻉ‪..‬‬

‫ﻭﻧﺄﰐ ﺇﱃ ﻭﺍﻗﻌﻨﺎ ﳓﻦ ﺣﺎﻟﻴ‪‬ﺎ‪ ..‬ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻟﻮ ﻋﺮﺽ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﺘﻠﻔﺎﺯ‬ ‫ﺻﻮﺭﺓ ﺷﺨﺺ ﻳﺒﻜﻲ ﺧﺸﻴ ﹰﺔ ﻭﺗﻀﺮﻋ‪‬ﺎ ﻟﻔﻬﻤﻨﺎ ﻭﺍﺳﺘﻮﻋﺒﻨﺎ ﺑﻜﺎﺀﻩ‪ ..‬ﻣﻦ ﺩﻭﻥ ﻟﻒ‬

‫ﻭﺩﻭﺭﺍﻥ‪ ..‬ﻭﻟﻜﻦ ﻣﺎ ﻣﻌﲎ ﺃﻥ ﻳﺮﺑﻂ ﻫﺬﺍ ﻛﻠﻪ ﺑﺎﳌﺸﺎﻛﻞ؟‪ ..‬ﻣﺎ ﻣﻌﲎ ﺃﻥ ﻳﺮﺑﻂ ﻫﺬﺍ‬ ‫ﺍﻟﺴﻤﻮ ﺑﺎﳊﺰﻥ ﻭﺍﳍﻼﻙ؟!‬

‫ﺍﳊﻘﻴﻘﺔ ﺃﻧﻨﺎ ﺑﻌﺪﻡ ﻓﻬﻤﻨﺎ ﳍﺬﺍ ﺍﻷﻣﺮ ﺑﺎﻟﺬﺍﺕ ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺟﻬﻞ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺮﰊ‬ ‫‪151‬‬

‫ﺑﻪ‪ ..‬ﺧﻠﻘﻨﺎ ﺻﻮﺭﺓ »ﺣﺰﻳﻨﺔ ﻭﺳﻮﺩﺍﻭﻳﺔ« ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﻭﺣﱴ »ﻧﺸﺮﺷﺢ« ﺍﳌﻮﺿﻮﻉ‪ ..‬ﺃﺗﺬﻛﺮ ﺃﻏﻠﻔﺔ ﺍﻷﺷﺮﻃﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺳﻮﺍﺀ ﺍﳋﺎﺻﺔ‬

‫ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻭ ﺍﻟﺪﺭﻭﺱ ﻭﻏﲑﻩ‪ ..‬ﻛﻠﻬﺎ ﺁﻻﻡ ﻭﻣﺂﺳﻲ!!‪ ..‬ﻫﻨﺎﻙ ﺃﺣﺪ ﺍﻷﺻﺪﻗﺎﺀ‬

‫ﻳﻌﻤﻞ ﰲ ﳎﺎﻝ ﺑﻴﻊ ﺍﻟﻠﻮﺍﺯﻡ ﺍﻟﺪﻳﻨﻴﺔ – ﻣﺎ ﺍﲰﻬﺎ ﺑﺎﳌﻨﺎﺳﺒﺔ ‪ -‬ﻣﻦ ﻗﻤﺼﺎﻥ ﻭﻋﻄﻮﺭ‬ ‫ﻭﻟﻮﺍﺯﻡ ﺍﶈﺠﺒﺎﺕ ﻭﻣﺼﺎﺣﻒ ﻭﻛﺎﺳﻴﺘﺎﺕ ﻭﻏﲑﻫﺎ‪ ..‬ﺩﺧﻠﺖ ﻷﻃﺎﻟﻊ ﺍﻷﻏﻠﻔﺔ ﻛﻮﱐ‬

‫»ﻣﺼﻤﻢ »!ﻓﻠﻢ ﺃﺟﺪ ﻏﻼﻓﹰﺎ »ﻋﺎﺩﻳ‪‬ﺎ« ﺃﻭ ﻏﻼﻓﹰﺎ ﻳﺪﻝ ﻋﻠﻰ ﻓﺮﺣﺔ ﻭﻏﲑﻩ‪ ..‬ﻫﻨﺎﻙ‬ ‫ﺣﺎﻻﺕ ﺧﺎﺻﺔ ﻭﻫﻲ ﺃﺷﺮﻃﺔ ﺍﻷﻓﺮﺍﺡ ﻭﺍﻟﺰﻓﺎﺕ‪ ..‬ﻭﻟﻜﻦ ﺛﻘﺎﻓﺔ ﺍﳌﻮﺕ ﻭﺍﳊﺰﻥ‬

‫ﺍﳌﻔﻬﻮﻣﺔ ﺧﻄﺄ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﰎ ﲡﺴﻴﺪﻫﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻏﻠﻔﺔ ﻭﺍﻟﻜﺘﻴﺒﺎﺕ‪ ..‬ﻭﻫﺬﺍ‬

‫ﺑﺪﻭﺭﻩ ﺃﺛﺮ ﰲ ﻧﻔﺴﻴﺔ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﳊﺰﻥ ﻭﺍﻟﻜﺂﺑﺔ ﻭﺍﳌﺸﺎﻛﻞ‪ ..‬ﺃﻭ ﻟﻴﺲ‬ ‫ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؟؟‬

‫ﺳﺆﺍﻝ‪ :‬ﻣﺎ ﺭﺩﺓ ﻓﻌﻠﻚ ﺣﲔ ﺗﻐﲑ ﻋﻠﻰ ﻗﻨﺎﺓ ﺗﺒﺚ ﺻﻼ ﹰﺓ ﻓﻴﻬﺎ ﺃﻧﺎﺱ ﻳﺒﻜﻮﻥ؟‪ ..‬ﺃﺟﺐ‬

‫ﺑﺼﺮﺍﺣﺔ‪ ..‬ﰲ ﺣﺎﻟﺔ ﻣﺎ ﺇﺫﺍ ﻛﻨﺖ ﻣﺴﻠﻤ‪‬ﺎ‪..‬‬

‫ﺍﻹﺟﺎﺑﺎﺕ ﺳﺘﻜﻮﻥ ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﺛﻼﺙ ﺣﺘﻤ‪‬ﺎ‪:‬‬ ‫ﺍﻷﻭﱃ‪ :‬ﺭﲟﺎ ﺃﻧﺖ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺣﻘﹰﺎ ﻭﺳﻴﻜﻮﻥ ﺭﺩ ﻓﻌﻠﻚ ﻣﻨﺴﺠﻤ‪‬ﺎ ﻣﻊ ﺍﻟﻮﺿﻊ‬

‫ﻭﺳﺘﻜﻮﻥ ﺍﻟﺼﻮﺭ ﺍﳌﺒﺜﻮﺛﺔ ﲟﺜﺎﺑﺔ ﺗﺬﻛﲑ ﻟﻚ ﺃﻭ ﺭﺳﺎﻟﺔ ﺭﺑﺎﻧﻴﺔ ﲡﻌﻠﻚ ﰲ ﺗﻠﻚ‬ ‫ﺍﻟﻠﺤﻈﺔ ﺗﺮﺍﺟﻊ ﻧﻔﺴﻚ‪.‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻧﺖ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﺴﺘﻬﺰﺉ‪ ..‬ﻭﻻ ﺗﻌﺘﱪ ﻫﺆﻻﺀ ﺍﻟﺒﻜﺎﺋﲔ ﺳﻮﻯ ﻣﻨﺎﻓﻘﲔ‪..‬‬

‫ﻻ ﻳﻨﻔﻌﻮﻥ ﻟﺸﻲﺀ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺣﻘﹰﺎ ﻟﺘﻐﲑﺕ ﺍﻟﺒﻼﺩ ﺍﳌﺴﻠﻤﺔ‪.‬‬

‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺳﻴﻔﺰﻋﻚ ﺍﻷﻣﺮ ﻭﺳﺘﺒﻘﻰ ﻟﺪﻗﻴﻘﺔ ﺃﻭ ﻟﺪﻗﻴﻘﺘﲔ ﻻ ﺗﻌﺮﻑ ﻣﺎ ﺗﻔﻌﻞ‪..‬‬

‫ﻭﻟﻜﻦ ﺑﻌﺪ ﲡﺎﻭﺯﻙ ﳊﻈﺔ ﺍﻟﺼﺪﻣﺔ – ﻟﻌﺪﻡ ﺍﺳﺘﻴﻌﺎﺑﻚ ﳍﺎ – ﺳﺘﻘﻔﺰ ﺇﱃ ﺗﻐﻴﲑ‬ ‫ﺍﻟﻘﻨﺎﺓ ﻭﺗﻘﻮﻝ ﻋﺒﺎﺭﺍﺕ ﻣﻦ ﻧﻮﻉ »ﻣﺎ ﻫﺬﺍ؟‪ ..‬ﺍﻟﻠﻬﻢ ﺍﺳﺘﺮﻧﺎ«‪.‬‬

‫ﻣﺎ ﺃﻗﻮﻟﻪ ﻟﻴﺲ ﺍﻓﺘﺮﺍ ًﺀ ﻣﲏ ﻭﻟﻜﻨﻪ ﻭﺍﻗﻊ ﻣﻠﻤﻮﺱ‪ ..‬ﺃﻧﻨﺎ ﻻ ﻧﻔﻬﻢ ﻣﻌﲎ ﺍﳋﺸﻮﻉ‬

‫ﻭﺍﻟﺒﻜﺎﺀ ﻭﺑﺎﳉﻬﻞ ﻭﺍﻟﻐﻠﻂ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻳﺼﻮﺭﻩ ﻟﻨﺎ ﺍﻹﻋﻼﻡ ﻭﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﺍﳉﻬﻼﺀ‬

‫ﻣﻦ ﺍﻟﻘﻮﻡ ﻣﻦ ﺃﺳﺎﺅﻭﺍ ﻟﻠﺪﻳﻦ ﻭﻻ ﻳﺬﻛﺮﻭﻥ ﰲ ﻳﻮﻣﻴﺎ‪‬ﻢ ﺳﻮﻯ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻭﻻ ﻳﻌﺮﻓﻮﻥ‬ ‫ﺳﻮﻯ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺒﻮﺭ ﺟﻌﻠﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺮﻛﺰ‪‬ﺍ ﻟﻠﻨﻔﻮﺭ‪ ..‬ﻭﺍﺑﺘﻌﺎﺩ ﺍﻟﻨﺎﺱ ﻋﻦ‬ ‫‪152‬‬

‫ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ‪.‬‬

‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺍﻟﺘﺮﻭﻳﺞ ﺳﻮﺍﺀ ﻋﻦ ﻗﺼﺪ ﺃﻭ ﻣﻦ ﺩﻭﻥ ﻗﺼﺪ ﻟﻠﻤﺸﺎﻛﻞ‬

‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ‪ ..‬ﲟﻌﲎ ﰲ ﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﻳﺘﻢ ﺇﻟﻘﺎﺅﻫﺎ ﻭﺃﻱ ﺷﻲﺀ ﳑﺎﺛﻞ‬

‫ﲡﺪ ﺍﳌﺘﺤﺪﺙ ﻳﺼﺮ ﺩﻭﻣ‪‬ﺎ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺑﻄﺮﻳﻘﺔ ﲡﻌﻞ ﺍﳌﺴﻠﻢ ﻳﺘﺼﻮﺭ ﺃﻧﻪ ﺩﺍﺧﻞ ﺇﱃ‬ ‫ﺳﺎﺣﺔ ﻣﻌﺮﻛﺔ ﺳﻴﻨﺘﻬﻲ ﺑﻪ ﺍﳊﺎﻝ ﺇﱃ ﺃﺷﻼﺀ ﳑﺰﻗﺔ‪ ..‬ﻭﻳﺼﺮ ﻋﻠﻰ ﺃﻥ ﺍﳌﺆﻣﻦ‬

‫ﺳﻴﺼﺒﺢ ﻣﻄﺎﺭﺩ‪‬ﺍ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺎﺱ ﻭﺳﻴﻌﺎﱐ ﻭ‪ ..‬ﻭ‪ ..‬ﻭ‪ ..‬ﻭﻫﻠﻢ ﺟﺮ‪‬ﺍ‪ ..‬ﺑﺮﺑﻜﻢ ﻣﻦ‬

‫ﻳﺴﺘﻤﻊ ﺇﱃ ﻛﻼﻡ ﻛﻬﺬﺍ ﻭﻛﻠﻨﺎ ﻳﻌﻠﻢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻴﺎﻝ ﺑﻄﺒﻌﻪ ﺇﱃ ﲡﻨﺐ ﺍﳌﺸﺎﻛﻞ‬ ‫ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺴﻌﺎﺩﺓ‪ ..‬ﻛﻴﻒ ﺳﻴﺘﺼﻮﺭ ﻫﺬﺍ؟‪..‬‬

‫ﻣﺎ ﺃﺭﻏﺐ ﰲ ﻗﻮﻟﻪ ﻫﻮ ﺃﻥ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﺴﻴﺊ ﻟﻺﺳﻼﻡ ﺟﻌﻠﻨﺎ ﻭﳓﻦ ﻣﺴﻠﻤﻮﻥ‪:‬‬

‫ﻣﺮﻋﻮﺑﻮﻥ ﻭﺧﺎﺋﻔﻮﻥ ﻭﻣﺮﺗﺒﻜﻮﻥ ﰲ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳋﻄﺄ‪ ..‬ﻭﻛﻴﻒ ﺑﻌﻘﻠﻴﺔ ﻛﻬﺬﻩ ﺳﻨﺮﻓﻊ‬

‫ﻣﻦ ﺷﺄﻥ ﺍﻷﻣﺔ ﻭﻧﻄﻮﺭ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻧﺪﺭﺃ ﺍﳋﻄﺮ ﻋﻨﻬﺎ‪ ..‬ﻫﻞ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﺘﻔﻜﲑ‬ ‫ﰲ ﺩﻳﻦ ﺍﷲ؟؟؟‬

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‫ﺇﺳﻼﻣﻮﻓﻮﺑﻴﺎ‪ ..‬ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬ ‫ﺃﺗﺎﺑﻊ ﻭﻧﺘﺎﺑﻊ ﻛﻠﻨﺎ ﺗﻠﻚ ﺍﳊﺼﺺ ﻭﺍﳊﻮﺍﺭﺍﺕ ﻭﺍﳌﺘﺎﺑﻌﺎﺕ ﻭﺍﻟﺮﻛﺾ ﻭﺭﺍﺀ ﺍﻟﻐﺮﺏ‬

‫ﳌﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﲣﻮﻓﻬﻢ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ..‬ﻳﻌﲏ ﺍﳌﻮﺿﻮﻉ ﰎ ﺗﺸﺮﳛﻪ ﻭﺍﻟﺘﻌﺮﺽ ﻟﻪ‬

‫ﻻ ﻟﻠﺪﻛﺘﻮﺭ ﺳﻠﻴﻤﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺴﻜﺮﻱ ﺑﻌﻨﻮﺍﻥ‬ ‫ﺑﺘﻔﺼﻴﻞ ﳑﻞ‪ ..‬ﻭﻻ ﺯﻟﺖ ﺃﺫﻛﺮ ﻣﻘﺎ ﹰ‬ ‫ﺣﺮﻭﺏ ﺍﻟﺼﺪﻉ ﺍﳌﻔﺘﻌﻠﺔ ﺗﺸﻌﻠﻬﺎ ﺍﻟﻘﻠﺔ‪ ..‬ﻟﺘﺤﺘﺮﻕ ‪‬ﺎ ﺍﻟﻜﺜﺮﺓ‪ ..‬ﻭﺍﻟﺬﻱ ﺗﻌﺮﺽ ﻓﻴﻪ‬

‫ﻟﻜﺘﺎﺏ »ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ« ﻟـ »ﻫﻨﺘﻨﺠﺘﻮﻥ« ‪ ..‬ﻭﻛﻴﻒ ﻋﻤﻞ ﻫﺬﺍ ﺍﻷﺧﲑ ﻋﻠﻰ ﺇﳚﺎﺩ‬ ‫ﻋﺪﻭ ﻟﻠﻐﺮﺏ ﺃﻭ ﺻﻨﻊ ﻋﺪﻭ‪‬ﺍ ﻭﺍﻟﺘﻨﺒﺆ ﺑﻪ ﻭﻫﻮ ﺍﻹﺳﻼﻡ ﻭﻛﻴﻒ ﺃﻧﻪ ﱂ ﻳﻌﺘﻤﺪ ﻧﻔﺲ‬ ‫ﺍﻷﺳﻠﻮﺏ ﰲ ﺍﻟﺒﺤﺚ ﻣﻊ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻓﻌﻞ ﻣﻊ ﺑﺎﻗﻲ ﺍﻷﺩﻳﺎﻥ‪.‬‬

‫ﺇﻻ ﺃﻧﻨﺎ ﺑﺎﻟﻔﻌﻞ ﻧﻼﺣﻆ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺘﻨﺒﺆ ﺻﺎﺭ ﺻﺤﻴﺤ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﻳﺒﺪﻭ‪ ..‬ﻓﻬﺎ ﳓﻦ‬

‫ﺍﻟﻴﻮﻡ ﻧﺮﻯ ﻭﻧﻌﻴﺶ ﺍﻟﺘﻬﺠﻢ ﺍﳌﺘﻮﺍﺻﻞ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺩﻳﻨ‪‬ﺎ ﻟﻠﺠﻤﻮﺩ ﻭﺍﻟﺘﺨﻠﻒ‬ ‫ﻭﺩﻳﻦ ﻧﺒﺬ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﳌﺎﺿﻲ ﻭﺗﺮﻙ ﺍﳌﺴﺘﻘﺒﻞ‪ ..‬ﻭﺣﱴ ﻭﺇﻥ ﱂ ﻳﻘﻠﻬﺎ ﺃﺣﺪ‬

‫ﺻﺮﺍﺣﺔ ﻳﺘﻢ ﺍﻋﺘﺒﺎﺭﻩ »ﻋﺪﻭ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ«‪ ..‬ﺭﲟﺎ ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻳﺘﻢ ﺍﺳﺘﺨﺪﺍﻡ‬ ‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﺮﻭﻳﺞ ﻟﺘﺸﻮﻳﻬﻪ ﻣﻦ ﻣﻨﻄﻠﻖ ﺳﻴﺎﺳﻲ ﻭﺁﺧﺮ ﺗﻌﺼﱯ‪ ..‬ﻭﻗﺪ ﻧﺘﻔﻬﻢ ﻫﺬﺍ‬

‫ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ‪.‬‬

‫ﺍﻵﻥ ﺍﳌﺸﻜﻠﺔ ﺍﻟﱵ ﺣﺮﺕ ﻓﻴﻬﺎ‪ ..‬ﳌﺎﺫﺍ ﻧﻔﺲ ﺍﳍﺎﺟﺲ ﻳﻌﻴﺶ ﺑﻴﻨﻨﺎ؟‪ ..‬ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ‬

‫ﻭﻧﻌﻠﻢ ﻣﺎ ﳍﻢ ﻭﺇﱃ ﻣﺎ ﻳﻬﺪﻓﻮﻥ‪ ..‬ﺇﺳﻼﻣﻴﻮ ﺍﻟﺴﻠﻄﺔ ﻭﻣﻌﺮﻭﻓﻮﻥ‪ ..‬ﻳﻘﻮﻟﻮﻥ ﺇﺳﻼﻡ‬

‫ﺳﻴﺎﺳﻲ ﻭﻟﻜﻨﻨﺎ ﻧﻔﺎﺟﺊ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ ﺑﺴﻘﻄﺎ‪‬ﻢ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻐﺮﻕ ﰲ‬

‫ﺍﻟﺘﻮﺍﻃﺆ ﻣﻊ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﻨﻈﺎﻡ ﺍﳌﺘﻐﻄﺮﺱ‪.‬‬

‫ﻭﻫﺬﺍ ﻟﻦ ﺃﲢﺪﺙ ﻋﻨﻪ‪ ..‬ﺳﺄﲢﺪﺙ ﻋﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻌﱯ‪ ..‬ﺍﳋﺎﺹ ﺑﻌﻤﻮﻡ‬

‫ﺍﳌﺴﻠﻤﲔ‪ ..‬ﺭﲟﺎ ﻛﻠﻨﺎ ﳛﺐ ﺃﻥ ﻳﻘﻮﻡ ﺍﻹﺳﻼﻡ ﻭﺃﻥ ﻳﺮﻓﻊ ﻣﻦ ﺷﺄﻧﻪ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻳﻨﺘﺸﺮ‬

‫ﻭﻳﺴﺘﺘﺐ ﰲ ﺍﻟﻘﻠﻮﺏ ﻗﺒﻞ ﺍﻟﺒﻠﺪﺍﻥ‪ ..‬ﺇﻻ ﺃﻧﻨﺎ ﻣﺎ ﺃﻥ ﻧﺘﻌﺮﺽ ﳌﻮﻗﻒ ﻳﺘﻢ ﻣﻦ ﺧﻼﻟﻪ‬ ‫ﺍﺳﺘﺤﻀﺎﺭ ﺍﻹﺳﻼﻡ ﺣﱴ ﺗﺸﻤﺌﺰ ﺍﻟﻘﻠﻮﺏ ﻭﺗﺘﻨﺎﻓﺮ ﻭﳒﺪﻧﺎ ﻓﺠﺄﺓ ﺑﺪﺃﻧﺎ ﰲ ﺍ‪‬ﺎﻡ‬

‫ﺑﻌﻀﻨﺎ ﺑﺄﻧﻨﺎ ﻟﺴﻨﺎ ﺃﻫﻼ ﻟﻺﺳﻼﻡ ﺣﱴ ﻧﺘﺤﺪﺙ ﻋﻨﻪ ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ..‬ﻣﺎ ﺃﻥ ﻳﻈﻬﺮ‬ ‫ﺑﻴﻨﻨﺎ ﺷﺨﺺ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻹﺳﻼﻡ ﺣﱴ ﻧﻌﺘﱪﻩ ﻣﺘﻔﺬﻟﻜ ﹰﺎ ﻋﻠﻴﻨﺎ ﺣﱴ ﻭﺇﻥ ﻛﻨﺎ ﻧﻌﻠﻢ‬ ‫ﺑﺄﻧﻪ ﻣﻌﺘﺪﻝ ﻭﻟﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﺘﺴﻴﲑ ﻭﺗﺎﺭﳜﻪ ﻧﻈﻴﻒ‪ ..‬ﲨﻴﻌﻨﺎ ﻧﺘﺤﺎﺷﻰ‬

‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻹﺳﻼﻡ ﺻﺮﺍﺣ ﹰﺔ ﻭﻣﺎ ﺃﻥ ﻧﺬﻛﺮﻩ ﺣﱴ ﻧﻨﻜﺲ ﺭﺅﻭﺳﻨﺎ ﻭﺑﻨﻮﻉ ﻣﻦ‬ ‫‪154‬‬

‫ﺍﻟـ«ﺣﺸﻤﺔ ﻭﺍﻟﺘﺄﺳﻒ« ﻧﻠﻮﻛﻪ ﺑﲔ ﻋﺒﺎﺭﺍﺗﻨﺎ‪ ..‬ﺣﱴ ﻋﻨﺪ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺍﻟﱵ ﻣﻦ ﺃﻫﻢ‬

‫ﺃﻫﺪﺍﻓﻬﺎ ﻭﺣﺪﺓ ﻭﲨﻊ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺑﻌﻀﻬﻢ‪ ..‬ﻫﻨﺎﻙ ﺗﻨﺎﻓﺮ ﻭﺍﺿﺢ ﺑﻴﻨﻬﻢ‪ ..‬ﻭﺣﱴ‬

‫ﻋﻨﺪ ﺍﳋﻄﺒﺔ ﻗﻠﻴﻠﻮﻥ ﻣﻦ ﻳﻌﻴﺸﻮﻫﺎ‪ ..‬ﻭﻛﺜﲑﻭﻥ ﻫﻢ ﻣﻦ ﻳﺮﻓﻀﻮ‪‬ﺎ ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﻮﺍ‬

‫ﻋﻠﻰ ﻋﻠﻢ ﲟﺪﻯ ﺻﺪﻕ ﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ‪.‬‬

‫ﺃﻳﻦ ﺍﳌﺸﻜﻠﺔ ﻫﻨﺎ؟‪ ..‬ﻫﻞ ﻫﻲ ﰲ ﺍﻹﺳﻼﻡ ﺃﻡ ﰲ ﺍﻟﻨﺎﺱ؟‪ ..‬ﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﺘﺨﻮﻑ؟‪..‬‬

‫ﻫﻨﺎﻙ ﻋﺒﺎﺭﺓ ﻗﺎﳍﺎ ﱄ ﺃﺣﺪﻫﻢ ﺣﲔ ﺃﺧﻄﺄﺕ ﰲ ﺣﻘﻪ »ﺯﻋﻤﺔ ﻣﺴﻠﻢ ﻭﺣﺎﻁ ﺭﻭﺣﻚ‬ ‫ﻣﺘﺪﻳﻦ« ﲟﻌﲎ »ﻻﻋﺒﻬﺎ ﻣﺴﻠﻢ«‪ ..‬ﻭﻣﻦ ﻳﻮﻣﻬﺎ ﺃﻻﺣﻆ ﻋﻠﻴﻪ ﻧﻘﺪ‪‬ﺍ ﻻﺫﻋ ﹰﺎ ﻟﻠﻤﺴﻠﻤﲔ‬

‫ﻭﻟﻜﻞ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺮﻯ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﺇﺳﻼﻣﻬﻢ‪ ..‬ﺃﻳﻦ ﻧﻌﻢ ﻫﻨﺎﻙ ﻓﺌﺔ ﺳﺎﳘﺖ‬

‫ﺑﺸﻜﻞ ﻛﺒﲑ ﰲ ﺗﺸﻮﻳﻪ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻔﺴﻬﻢ ﻭﻫﻲ ﺍﻟﺴﻠﻔﻴﺔ ﺃﻭ ﻻ ﺃﺩﺭﻱ ﻣﺎ‬ ‫ﻫﺬﻩ ﺍﻷﻟﻘﺎﺏ ﺍﻟﱵ ﻻ ﺃﺳﺘﺴﻴﻐﻬﺎ؟ ﻭﻛﺄﻧﻨﺎ ﻧﺼﻨﻒ ﺃﻧﻔﺴﻨﺎ ﺑﻄﺮﻳﻘﺔ ﺗﺮﻓﻊ ﻣﻦ ﺷﺄﻥ‬ ‫ﻭﺍﺣﺪ ﻭﲢﻂ ﻣﻦ ﻗﻴﻤﺔ ﺁﺧﺮﻳﻦ‪.‬‬

‫ﻭﻟﻜﻦ ﻋﻠﻰ ﺣﺪ ﻋﻠﻤﻲ ﻫﻨﺎﻙ ﻋﻘﻞ ﻭﻫﻨﺎﻙ ﺗﻔﻜﲑ ﻳﺴﻜﻨﺎﻧﺎ ﻓﻠﻤﺎﺫﺍ ﻫﺬﺍ ﺍﻟﺘﺨﻮﻑ‬

‫ﺍﻟﺬﻱ ﻳﺴﻴﻄﺮ ﻋﻠﻴﻨﺎ ﻛﻠﻤﺎ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﺫﻛﺮ ﺍﻹﺳﻼﻡ ﰲ ﺃﻭﺳﺎﻃﻨﺎ ﳓﻦ ﺍﳌﺴﻠﻤﻮﻥ؟‪..‬‬

‫ﺑﻘﻠﻴﻞ ﻣﻦ ﺍﻟﺘﺨﻤﲔ ﻭﺍﻟﺘﻔﻜﲑ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳓﺪﺩ ﺍﻟﻨﺎﺱ ﻭﻧﺼﻨﻔﻬﻢ ﻭﻧﺴﺘﻄﻴﻊ ﺍﻟﺘﻔﺮﻳﻖ‬ ‫ﺑﲔ ﺍﳌﺴﻠﻢ ﺍﳊﻘﻴﻘﻲ ﻭﺑﲔ ﺍﳌﺸﻮﻩ ﻟﻪ ﻭﺑﲔ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ ﻭﺑﲔ ﺍﻹﺳﻼﻡ ﺍﳋﺎﺩﻉ‪..‬‬ ‫ﻭ‪‬ﺬﺍ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻧﺪﺧﻞ ﺍﻟﺪﻳﻦ ﰲ ﺍﳊﻜﺎﻳﺔ‪ ..‬ﻭ‪‬ﺬﺍ‬

‫ﺃﻳﻀ‪‬ﺎ ﳝﻠﻚ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﻧﺘﺸﺎﺭ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﻴﺴﺮ ﻭﺳﻬﻮﻟﺔ ﻣﻦ ﺩﻭﻥ ﺃﻥ‬

‫ﳒﻌﻠﻪ ﻫﻮ ﺍﳌﺘﺴﺒﺐ ﰲ ﺍﳌﺸﺎﻛﻞ ﻭﺑﺎﻟﺘﺎﱄ ﻳﺰﻭﻝ ﺍﻟﺘﺨﻮﻑ ﻣﻨﻪ ﻷﻧﻨﺎ ﻧﻌﻠﻢ ﺑﺄﻥ ﺍﳋﻄﺄ‬ ‫ﻓﻴﻨﺎ ﳓﻦ ﻻ ﻓﻴﻪ‪.‬‬

‫ﻼ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ‪ -‬ﻛﻤﺎ ﺍﻟﻌﺎﺩﺓ ‪ -‬ﻓﻠﻪ ﺍﻟﻔﺌﺔ ﺍﳋﺎﺻﺔ ﻣﻦ ﺗﺴﺘﻄﻴﻊ‬ ‫ﻟﺴﺖ ﺃﻫ ﹰ‬

‫»ﺗﺸﺮﻳﺢ« ﺍﳊﻜﺎﻳﺔ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ ..‬ﻭﻟﻜﻦ ﻳﺆﳌﲏ ﺃﻥ ﻧﺘﻌﺮﺽ ﻳﻮﻣﻴ‪‬ﺎ ﻭﰲ ﻛﻞ ﳊﻈﺔ ﳌﺜﻞ‬

‫ﻫﺬﺍ ﺍﻟﻀﻐﻂ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺍﻟﺪﻳﻦ ﰲ ﺣﻴﺎﺗﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﺳﺒﺐ ﻟﻠﻤﺸﺎﻛﻞ ﻭﺍﳌﺘﺎﻋﺐ‬

‫ﻭﺍﳋﻄﺮ‪ ..‬ﻓﻴﻜﻔﻴﻨﺎ ﺍﻟﻀﻐﻂ ﺍﻟﺬﻱ ﻧﺘﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﳋﺎﺭﺝ ﺑﺎﺳﻢ ﳏﺎﺭﺑﺔ ﺍﻹﺳﻼﻡ‬

‫ﺣﱴ ﳓﺎﺭﺑﻪ ﳓﻦ ﻣﻦ ﺩﻭﻥ ﻭﻋﻲ‪ ..‬ﻫﺬﺍ ﻭﻗﺪ ﺃﻛﻮﻥ ﳐﻄﺌﹰﺎ‪.‬‬ ‫* * *‬

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‫ﺻﻔﻮﻳﺔ‪ ..‬ﺷﻌﻴﺔ‪ ..‬ﻫﻴﺼﺔ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‬ ‫ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ﲨﻴﻌﻨﺎ ﺍﻟﻴﻮﻡ ﻗﺪ ﺗﺼﺪﻉ ﻣﻦ ﺍﻟﺼﺮﺍﺥ ﻭﺍﻟﻌﻮﻳﻞ ﺍﻟﺬﻱ ﺻﺎﺣﺐ ﺧﻄﺐ‬

‫ﺍﳉﻤﻌﺔ*‪ ..‬ﺻﺮﺍﺥ ﻳﻠﻌﻦ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺼﻔﻮﻳﺔ ﻭﺃﻣﺮﻳﻜﺎ ﻭﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﺪﻧﻴﺎ ﺑﺄﻛﻤﻠﻬﺎ‬

‫ﻭﻳﺒﻘﻰ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻌﺮﺏ ﻫﻢ ﺍﻟﻀﺤﻴﺔ ﻛﺎﻟﻌﺎﺩﺓ ﻧﻔﺲ ﺍﻷﺳﻄﻮﺍﻧﺔ ﺗﺘﻜﺮﺭ ﻋﻠﻰ ﻣﺪﻯ‬ ‫ﻋﺸﺮﺍﺕ ﺍﻟﺴﻨﻮﺍﺕ ﱂ ﳒﺪ ﻓﻴﻬﺎ ﺳﻮﻯ ﺍﳊﺸﻮ ﻭﺍﻟﻜﻼﻡ ﺍﳌﻌﺴﻮﻝ ﺑﺎﻟﻮﻋﻮﺩ ﺍﻟﻜﺎﺫﺑﺔ ﺍﻟﱵ‬

‫ﺗﻨﻜﺸﻒ ﺑﻌﺪ ﻣﺪﺓ ﺑﺄ‪‬ﺎ ﻣﺎ ﻫﻲ ﺳﻮﻯ ﻭﺟﺒﺎﺕ ﻣﻌﺪﺓ ﻣﺴﺒﻘﹰﺎ ﻟﻜﻲ ﺗﺘﻠﻘﺎﻫﺎ ﺃﺩﻣﻐﺘﻨﺎ‬ ‫ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳋﺪﺭ ﺍﻟﺬﻱ ﺳﻴﺴﺮﻱ ﰲ ﻋﺮﻭﻗﻨﺎ ﻣﺜﻞ ﺍﻟﺪﻡ‪.‬‬

‫ﻛﻞ ﻫﺬﻩ ﺍﳍﻴﺼﺔ ﻭﺍﻟﺒﻴﺼﺔ ﻭﺍﻟﺼﺮﺍﺥ ﻭﺍﻟﻌﻮﻳﻞ ﻭﺍﻟﺘﺤﺬﻳﺮ‪ ..‬ﺍﳌﻌﺬﺭﺓ؛ ﻛﻜﻞ ﺃﻧﺎ‬

‫ﺻﺮﺕ ﻻ ﺃﺻﺪﻕ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﻛﻞ ﺍﻟﺬﻱ ﳛﺪﺙ ﻟﻨﺎ‪ ..‬ﺳﻮﺍﺀ ﺍﻟﺴﻨﺔ ﺃﻭ ﺍﻟﺸﻴﻌﺔ ﺃﻭ ﺃﻱ‬ ‫ﺟﻬﺔ ﺃﻭ ﺇﻧﺴﺎﻥ ﻛﺎﻥ‪ ..‬ﻛﻠﻜﻢ ﺃﻫﻠﻜﺘﻤﻮﻧﺎ‪.‬‬

‫ﺍﳌﻌﺬﺭﺓ ﺃﺣﺘﺎﺝ ﺇﱃ ﺃﻥ ﺃﺭﻯ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻏﲑ ﺍﻟﺬﻱ ﺍﻋﺘﺪﺕ ﺃﻥ ﺃﺭﺍﻩ ﻭﺃﲰﻌﻪ ﺣﱴ‬

‫ﳝﻜﻨﲏ ﻓﻘﻂ ﺃﻥ »ﺃﻓﻜﺮ« ﰲ ﺇﻣﻜﺎﻧﻴﺔ ﲢﻘﻴﻖ ﻭﻟﻮ ﺣﻠﻢ ﻭﺍﺣﺪ ﻣﻦ ﺃﺣﻼﻡ ﻋﻮﺩﺓ‬

‫ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺩﻭﺭﻫﻢ ﺍﻟﺮﻳﺎﺩﻱ ﰲ ﺍﻟﻌﺎﱂ‪ ..‬ﺃﻣﺎ ﺃﻥ ﳒﺮﻱ ﻭﺭﺍﺀ ﻛﻞ ﻓﺘﻨﺔ ﻧﺴﻤﻊ ﻋﻨﻬﺎ‪..‬‬

‫ﻓﺎﳌﻌﺬﺭﺓ ﻣﺮﺓ ﺃﺧﺮﻯ ﺃﻣﺎ ﻋﺪﻧﺎ ﻧﺴﺘﻮﻋﺐ ﺷﻴﺌﹰﺎ‪.‬‬

‫ﺭﲟﺎ ﲨﻴﻌﻨﺎ ﻗﺪ ﺷﺎﻫﺪ ﺣﻠﻘﺔ »ﺍﻻﲡﺎﻩ ﺍﳌﻌﺎﻛﺲ« ﺍﻷﺧﲑﺓ ﻋﻠﻰ ﻗﻨﺎﺓ ﺍﳉﺰﻳﺮﺓ‬

‫ﻭﺭﺃﻯ ﻣﺎ ﺭﺃﻯ ﺑﺄﻥ ﺃﺯﻣﺔ ﺍﻟﻌﺮﺍﻕ ﻗﺪ ﺍﺧﺘﻠﻄﺖ ﺑﺎﻟﻔﻌﻞ‪ ..‬ﻻ ﻳﻬﻤﲏ ﻫﺬﺍ‪ ..‬ﻣﺎ ﻳﻬﻤﲏ ﻫﻮ‬ ‫ﺭﺩ ﺑﺴﻴﻂ ﺃﺟﺎﺏ ﻋﻠﻴﻪ ﺍﶈﺎﻭﺭ ﺍﻟﺸﻴﻌﻲ ﺃﻗﻨﻌﲏ ﺟﺪ‪‬ﺍ ﺣﲔ ﺳﺌﻞ ﻋﻦ ﺩﻭﺭ ﺇﻳﺮﺍﻥ ﰲ‬ ‫ﺍﻟﻌﺮﺍﻕ‪.‬‬

‫ﻗﺎﻝ‪» :‬ﺃﻳﻦ ﺍﻟﺴﻔﺮﺍﺀ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﻌﺮﺍﻕ؟‪ ..‬ﺇﻳﺮﺍﻥ ﻭﺟﺪﺕ ﺍﻟﺴﺎﺣﺔ ﻓﺎﺭﻏﺔ ﺃﻣﺎﻣﻬﺎ‬

‫ﻫﻞ ﺗﺘﺮﻛﻬﺎ؟‪ ..‬ﺃﻳﻦ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﻌﺮﺍﻕ؟‪ ..‬ﻛﻠﻬﻢ ﻏﺎﺋﺒﻮﻥ«‬

‫ﺑﺎﻟﻔﻌﻞ ﺇﻳﺮﺍﻥ ﺗﺘﺼﺮﻑ ﰲ ﺍﻟﻌﺮﺍﻕ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻪ ﻻ ﻭﺟﻮﺩ ﻟﺪﻭﻝ ﻋﺮﺑﻴﺔ ‪..‬‬

‫ﻭﺑﺎﻟﻔﻌﻞ ﻛﺬﻟﻚ ﻻ ﻭﺟﻮﺩ ﻟﻠﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ :‬ﰲ ﺍﳌﺎﺿﻲ ﺻﺪﺍﻡ ﺩﻳﻜﺘﺎﺗﻮﺭ ﻭﺍﻵﻥ ﺷﻬﻴﺪ‪ ..‬ﺣﺴﻨﺎ؛ ﺃﺃﻧﺘﻢ ﻣﻦ‬

‫ﻛﻨﺘﻢ ﺗﻨﻌﺘﻮﻩ ﺑﺎﻟﺪﻳﻜﺘﺎﺗﻮﺭ ﻭﺍﻟﻄﺎﻏﻴﺔ ﻭﺍﻟﺮﺋﻴﺲ ﺍﻟﺬﻱ ﺃﻫﻠﻚ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﺍﻟﺒﺎﺭﺣﺔ‬ ‫ﻭﺍﻟﻴﻮﻡ ﻫﻮ ﺍﻟﺸﻬﻴﺪ ﻭﺍﻟﺒﻄﻞ ﻭﺍﻟﺮﺋﻴﺲ ﺍﻟﻌﻈﻴﻢ »ﺍﻟﻔﺤﻞ«؟‪ ..‬ﻳﻌﲏ ﻛﻨﺘﻢ ﺗﻜﺬﺑﻮﻥ‬

‫ﻋﻠﻴﻨﺎ ﺑﺎﻷﻣﺲ؟‪ ..‬ﻭﺍﻟﻴﻮﻡ ﺗﺮﻳﺪﻭﻧﻨﺎ ﺃﻥ ﻧﺼﺪﻗﻜﻢ؟‪ ..‬ﺣﺪﺩﻭﺍ ﻣﺎﺫﺍ ﺗﺮﻳﺪﻭﻥ‬ ‫‪156‬‬

‫ﺑﺎﻟﻀﺒﻂ؟‪ ..‬ﺇﱃ ﺃﻳﻦ ﺗﺮﻏﺒﻮﻥ ﰲ ﺍﻟﺬﻫﺎﺏ؟‬

‫ﻭﻛﻞ ﻣﺎ ﺗﻘﻮﻟﻪ ﺟﺮﺍﺋﺪﻧﺎ ﺍﻟﻐﺮﺍﺀ ﻭﺇﻋﻼﻣﻨﺎ ﺍﻟﻔﻀﺎﺋﻲ ﻭﻛﻞ ﺷﻲﺀ‪ ..‬ﻛﺬﻟﻚ ﺍﳌﻌﺬﺭﺓ؛‬

‫ﻋﻠﻲ ﺃﻥ ﺃﺻﻢ ﺃﺫﱐ ﻋﻦ ﺃﻱ ﻗﻴﻞ ﻭﻗﺎﻝ‪ ..‬ﻻ ﺗﺴﺨﺮﻭﺍ ﻣﻨﺎ ﻭﻻ ﲡﻌﻠﻮﺍ ﻣﻨﺎ ﺍﳉﺰﺭﺓ‬

‫ﺍﻟﱵ ﺗﻀﻌﻮ‪‬ﺎ ﺃﻣﺎﻡ ﻓﻢ ﺍﳊﻤﺎﺭ ﻟﻜﻲ ﳝﺸﻲ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺗﺮﻏﺒﻮﻥ ﻓﻴﻪ‪.‬‬

‫ﻛﻞ ﻫﺬﻩ ﺍﳍﻴﺼﺔ ﻭﺍﻟﺒﻴﺼﺔ ﰲ ﺭﺃﻳﻲ ﻻ ﺗﻨﻔﻊ ﺳﻮﻯ ﻟﺸﻐﻞ ﺃﻭﻗﺎﺗﻨﺎ ﻭﻣﺸﺎﻋﺮﻧﺎ‬

‫ﻭﺍﺳﺘﻬﻼﻛﻬﺎ ﰲ »ﺍﻟﻼﺷﻲﺀ« ﻭ«ﺍﻟﻔﺎﺭﻏﺎﺕ ﻓﺮﻏﹰﺎ«!!‬

‫ﻭﻋﺎﻡ ﺳﻌﻴﺪ ﻭﻛﻞ ﻋﺎﻡ ﻭﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲞﲑ ﻭﻋﺎﻓﻴﺔ ﻭﺑﺪﻭﻥ ﻫﻴﺼﺔ ﻭﺑﻴﺼﺔ‪.‬‬

‫‪---------‬‬‫*ﻃﺒﻌ‪‬ﺎ ﺍﳋﻄﺐ ﻣﻄﺒﻮﻋﺔ ﻭﻣﻮﺯﻋﺔ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻣﻦ ﻃﺮﻑ ﺍﳉﻬﺎﺕ ﺇﻳﺎﻫﺎ ﻟﺬﺍ ﻻ‬ ‫ﺩﺍﻋﻲ ﻟﻠﺘﻔﺬﻟﻚ‪.‬‬

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‫ﺟﺮﺍﺋﺪ ﺍﻟﺮﻗﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻓﺠﺄﺓ ﺍﻧﺘﺸﺮﺕ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻛﺎﻟﻨﺎﺭ ﰲ ﺍﳍﺸﻴﻢ؟‪..‬‬ ‫ﻛﻨﺖ ﺃﲝﺚ ﻋﻦ ﳕﺎﺫﺝ ﻟﺘﺼﺎﻣﻴﻢ ﺍﳉﺮﺍﺋﺪ ﻭﺑﺎﻷﺧﺺ ﺻﻔﺤﺎ‪‬ﺎ ﺍﻷﻭﱃ ‪ ..‬ﻭﲟﺎ ﺃﻥ‬

‫ﺍﳉﺮﻳﺪﺓ ﺍﻟﱵ ﺳﺄﻋﻤﻞ ﻋﻠﻴﻬﺎ ﲢﺘﺎﺝ ﺇﱃ ﻧﻔﺲ ﺟﺪﻳﺪ ﻭﺗﺼﻤﻴﻢ ﺣﺼﺮﻱ ﻭﳑﻴﺰ ﻭﻫﺬﺍ‬ ‫ﻳﻌﲏ ﺃﻥ ﺃﻗﻮﻡ ﺑﻌﻤﻠﻴﺔ ﲤﺸﻴﻂ ﻟﻠﺠﺮﺍﺋﺪ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺴﻮﻕ‪ ..‬ﺣﱴ ﻳﻜﻮﻥ ﺗﺼﻤﻴﻤﻲ‬ ‫ﻻ ﻻ ﻫﻢ ﳍﺎ ﰲ ﻋﺎﱂ‬ ‫ﺍﳉﺪﻳﺪ ﳐﺘﻠﻔﹰﺎ ﻋﻨﻬﺎ ‪ ..‬ﻓﻮﺟﺌﺖ ﺑﺄﻥ ﺍﳉﺮﺍﺋﺪ ﺍﶈﻠﻴﺔ ﺃﻭ ﹰ‬ ‫ﺍﻟﺘﺼﻤﻴﻢ ﻭﻻ ﺍﻟﺘﻨﺴﻴﻖ ‪ ..‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺮﻛﻴﺐ ﻭﻣﻮﻧﺘﺎﺝ ﻛﻤﺎ ﻗﺎﻝ ﱄ ﺃﺣﺪ‬

‫ﺃﺳﺎﺗﺬﰐ‪ ..‬ﻭﳑﻠﻮﺀﺓ ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﺼﻮﺭ ﺣﱴ ﻟﺘﻈﻨﻬﺎ ﺃﺣﺪ ﺻﻔﺤﺎﺕ ﺍﳊﻮﺍﺩﺙ‬

‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﻻ ﺻﻔﺤﺔ ﻏﻼﻑ ﺗﻜﻮﻥ ﻣﻦ ﺍﻹﺧﺮﺍﺝ ﺍﳉﻴﺪ ﻭﺍﳌﺘﻘﻦ ﻭﺍﻟﺒﺴﻴﻂ ﻭﺍﻟﺮﺍﻗﻲ ﻣﺎ‬

‫ﻳﻠﻔﺖ ﺍﻟﻘﺎﺭﺉ ﺇﻟﻴﻬﺎ‪ ..‬ﲡﺎﻭﺯﺕ ﻫﺬﺍ ﻭﻗﺪ ﺃﺻﺒﺖ ﲞﻴﺒﺔ ﺃﻣﻞ‪.‬‬

‫ﺃﻗﻮﻝ ﻫﺬﺍ ﻷﱐ ﻟﺴﺖ ﻣﻦ ﻣﺘﺘﺒﻌﻲ ﺍﳉﺮﺍﺋﺪ ﻭﱂ ﺃﺷﺘﺮ ﰲ ﺣﻴﺎﰐ ﺟﺮﻳﺪﺓ ﻷﻗﺮﺃﻫﺎ‬

‫ﺇﻻ ﻧﺎﺩﺭ‪‬ﺍ ﻭﻫﺬﺍ ﺃﻳﻀ‪‬ﺎ ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﻣﺘﺎﺑﻌﺔ ﺧﱪ ﻣﺎ ﺑﻌﻴﻨﻪ ﺃﺭﻏﺐ ﰲ ﻣﻌﺮﻓﺔ‬

‫ﺗﻔﺎﺻﻴﻠﻪ‪ ..‬ﻷﱐ ﺃﺩﺭﻙ ﺃﻥ ﺟﺮﺍﺋﺪﻧﺎ ﻣﺎ ﻫﻲ ﺳﻮﻯ ﻛﻮﰊ ﺃﻧﺪ ﺑﺎﺳﺖ ﻋﻦ ﻣﻮﺍﻗﻊ‬

‫ﻼ ﺗﻘﺪﱘ ﺷﻲﺀ ﺟﺪﻳﺪ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﻌﺎﺩﺓ ﻭﻣﻔﻴﺪ‪ ..‬ﻭﻛﺬﻟﻚ‬ ‫ﺍﻻﻧﺘﺮﻧﺖ‪ ..‬ﻭﻻ ﻳﻬﻤﻬﺎ ﻓﻌ ﹰ‬

‫ﻫﻲ ﺟﺮﺍﺋﺪ ﺩﻭﻟﺔ ﺣﱴ ﻭﺇﻥ ﺍﺩﻋﺖ ﺍﺳﺘﻘﻼﻟﻴﺘﻬﺎ‪ ..‬ﻭﺍﻫﺘﻤﺎﻣﻲ ﺍﻷﻭﻝ ﻫﻮ ﻋﺎﱂ ﺍ‪‬ﻼﺕ‬ ‫ﻓﻬﻲ ﰲ ﺭﺃﻳﻲ ﺃﳒﻊ ﺑﻜﺜﲑ‪ ..‬ﻭﻟﻮ ﰎ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ ﻟﻜﺎﻥ ﻟﺪﻳﻨﺎ ﺟﻴﻞ ﳛﺎﻭﻝ ﺍﻟﻘﺮﺍﺀﺓ‬

‫ﻣﺎ ﺃﻣﻜﻦ ﺫﻟﻚ ﺃ‪‬ﺎ ﲤﺰﺝ ﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻭﻳﱭ ﺍﳉﺮﻳﺪﺓ‪ ..‬ﻓﺎﻷﻭﻝ ﳛﺘﺎﺝ ﺇﱃ ﻗﺮﺍﺀﺓ‬

‫ﻭﻭﻗﺖ ﻣﻨﻈﻤﲔ ﻭﺍﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻣﻦ ﺃﻳﻦ ﻟﻨﺎ ﳓﻦ ‪‬ﺬﺍ ﺍﻟﻮﻗﺖ؟‪ ..‬ﺃﻣﺎ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﻣﻦ ﺑﺎﺏ ﺍﳌﻄﺎﻟﻌﺔ ﺍﻟﺴﺮﻳﻌﺔ ﻭﺍﻟﱵ ﻻ ﺗﻔﻴﺪ ﰲ ﺷﻲﺀ ﺫﻟﻚ ﺃ‪‬ﺎ ﺳﺘﺮﻣﻰ‬

‫ﻓﻘﻂ ﻋﻨﺪﻣﺎ ﻳﻘﺮﺃ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺮﻳﺪ‪ ..‬ﻭﺍ‪‬ﻠﺔ ﲡﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ..‬ﺧﺎﺻﺔ‬

‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺎﺩ‪‬ﺎ ﺩﲰﺔ ﻭﺗﺼﻤﻴﻤﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺩﺳﻢ ﲝﻴﺚ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻱ ﻭﺍﺣﺪ ﺭﻣﻴﻬﺎ‬

‫ﳌﺎ ﲢﻤﻠﻪ ﻣﻦ ﻣﺴﺘﻮﻯ ﻭﻗﻴﻤﺔ ﻓﻨﻴﺔ ﻭﻣﻀﻤﻮﻧﻴﺔ ﺇﻥ ﺷﺌﺘﻢ ﺍﻟﺘﻌﺒﲑ‪..‬‬ ‫ﺃﻳﻦ ﺫﻫﺒﺖ؟‪ ..‬ﻫﺬﺍ ﻟﻴﺲ ﻣﻮﺿﻮﻉ ﺣﺪﻳﺜﻲ‪.‬‬

‫ﺍﻟﺬﻱ ﺍﺳﺘﻐﺮﺑﺖ ﻟﻪ ﺃﻥ ‪ 60‬ﰲ ﺍﳌﺎﺋﺔ ﻣﻦ ﺍﳉﺮﺍﺋﺪ ﺍﻟﱵ ﻭﺟﺪ‪‬ﺎ ﺟﺮﺍﺋﺪ »ﺭﻗﻴﺔ‬ ‫‪158‬‬

‫ﺷﺮﻋﻴﺔ«‪ ..‬ﺭﲟﺎ ﺑﻌﻀﻜﻢ ﻳﻌﻠﻢ ﻫﺬﺍ‪ ..‬ﺃﻭ ﻛﻠﻜﻢ؟‪ ..‬ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳉﺮﺍﺋﺪ ﰲ ﺍﻟﻐﺎﻟﺐ‬

‫ﻻ ﲡﺪ ﻟﻪ ﺃﺳﺮﺓ ﲢﺮﻳﺮ‪ ..‬ﻓﺮﺋﻴﺲ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻭﻣﺪﻳﺮ ﺍﻟﻨﺸﺮ ﻭﺭﲟﺎ ﺣﱴ‬ ‫ﺍﳌﺼﻤﻢ »ﻭﺍﺣﺪ« ﰲ ﺍﻟﻐﺎﻟﺐ ﻭﻗﺪ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻳﺢ ﺃﻭ ﺍﻻﻋﺘﻤﺎﺩ ﺑﻌﻤﻠﻴﺔ ﻏﺶ‬

‫ﻛﺒﲑﺓ ﰲ ﺍﻟﻐﺎﻟﺐ ﺃﻳﻀ‪‬ﺎ ﻷﻥ ﺣﺼﻮﻟﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ ﰲ ﺑﻼﺩﻧﺎ ﻳﻌﺪ ﻣﻦ‬ ‫ﺍﳌﺴﺘﺤﻴﻼﺕ‪ ..‬ﺟﺮﺍﺋﺪ ﻣﻠﻴﺌﺔ ﲟﻮﺍﺿﻴﻊ ﺍﻟﺴﺤﺮ ﻭﺍﻟﺸﻌﻮﺫﺓ ﻭﻓﻴﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ »ﻗﺎﻝ ﺍﷲ‬

‫ﻼ ﺑﺎﻟﺪﻳﻦ‪ ..‬ﻣﺜﻞ ﺟﺮﻳﺪﺓ ﺍﻗﺮﺃ!!‬ ‫‪..‬ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ« ﻋﻠﻰ ﺃﺳﺎﺱ ﺃ‪‬ﺎ ﺟﺮﺍﺋﺪ ‪‬ﺘﻢ ﻓﻌ ﹰ‬

‫ﻭﺍﻟﱵ ﺑﲔ ﻳﺪﻱ ﺍﻵﻥ‪ ..‬ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﻣﺎ ﻓﺎﺕ ﻋﻠﻰ ﻋﻴﲏ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ﰲ ﺍﻟﻨﺖ‪..‬‬ ‫ﺣﱴ ﻟﺘﻈﻦ ﺃﻥ ﺻﺎﺣﺒﻬﺎ ﻻ ﻳﻘﻮﻡ ﻣﻦ ﺃﻣﺎﻡ ﺍﻟﻜﻤﺒﻴﻮﺗﺮ ﲝﺜﹰﺎ ﻭﺗﻨﻘﻴﺒ‪‬ﺎ ﻋﻠﻰ ﺍﳌﻮﺍﺿﻴﻊ‪.‬‬

‫ﻓﻴﻬﺎ ﻣﻦ ﻣﻮﺍﺿﻴﻊ ﺍﻟﺮﻗﻴﺔ ﻣﺎ ﻻ ﻳﻌﺪ ﻭﻻ ﳛﺼﻰ‪ ..‬ﻭﻋﻨﺎﻭﻳﻦ ﻣﻦ ﻧﻮﻉ »ﺭﻗﻲ ﻧﻔﺴﻚ‬

‫ﺑﻨﻔﺴﻚ« ﻫﻜﺬﺍ ﺑﻜﻞ ﺑﺴﺎﻃﺔ!!‪» ..‬ﺍﻟﺮﻗﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﺻﻔﺤﺎﺕ ﺟﺮﻳﺪﺗﻨﺎ«‪..‬‬

‫ﺃﻏﻠﻘﺘﻢ ﺃﺑﻮﺍﺏ ﺍﻟﺮﺯﻕ ﻋﻠﻰ ﺍﳌﺮﻗﲔ ﻫﻨﺎ‪» ..‬ﻛﻴﻒ ﺗﺘﺨﻠﺼﲔ ﻣﻦ ﺍﻟﺴﺤﺮ؟«‪» ..‬ﺍﺟﻌﻠﻲ‬

‫ﺯﻭﺟﻚ ﰲ ﺇﺻﺒﻌﻚ ﻛﺎﳋﺎﰎ ﻓﻘﻂ ﺑﻘﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﻮﻣﻴ‪‬ﺎ«!!‪ ..‬ﺷﻮﻑ ﺍﳋﻴﺒﺔ!!‬

‫ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﰲ ﻫﺬﺍ ﻛﻠﻪ ﻫﻮ ﺳﻴﺪﺍﺕ ﺍﻟﺒﻴﻮﺕ ﺍﻟﻼﺋﻲ ﻭﻛﻤﺎ ﻧﻌﺮﻑ‬

‫ﲨﻴﻌﻨﺎ ﻻ ﻳﻘﺘﻨﻌﻦ ﺑﻜﻼﻡ ﺍﻷﺋﻤﺔ ﻭﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺣﻮﻝ ﺃﻣﻮﺭ ﺍﻟﺸﻌﻮﺫﺓ ﻭﺍﻟﺴﺤﺮ ﺑﻞ‬ ‫ﻭﻳﻌﺘﱪﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺮﺟﺎﻝ »ﺭﺟﺎﻝ ﺍﻟﺘﺨﻠﻒ ﻭﺍﻟﺘﻌﻘﻴﺪ ﻭﺍﻟﺘﻬﺠﻴﺺ« ﺑﺴﺒﺐ ﻣﺎ‬

‫ﺭﺃﻳﻨﻪ ﻣﻦ ﻣﻠﺘﺤﻔﻲ ﺍﻟﺘﺪﻳﻦ ﺍﳉﺪﺩ‪ ..‬ﻭﳚﺪﻥ ﻣﺘﻨﻔﺴﻬﻦ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳉﺮﺍﺋﺪ‬

‫ﺍﻟﱵ ﻻ ﺗﻔﺮﻕ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺮﻗﻴﺔ ﻭﺍﻟﺴﺤﺮ ﻭﺍﻟﺸﻌﻮﺫﺓ ﻭﻣﻮﺍﺿﻴﻊ ﺍﳉﻨﺲ ﻭﺍﳉﻤﺎﻉ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻏﲑﻫﺎ‪ ..‬ﻭﺍﻷﻏﺮﺏ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﺃ‪‬ﺎ ﲡﺪ ﺍﻟﺪﻋﻢ ﻣﻦ ﻗﺒﻞ ﻣﺸﺎﻳﺦ‬

‫ﻼ ﻣﺎ ﻳﻨﺸﺮ ﰲ‬ ‫ﻣﻌﺮﻭﻓﲔ ﰲ ﺑﻼﺩﻧﺎ‪ ..‬ﻭﺑﻌﻀﻬﻢ ﺳﻘﻂ ﻣﻦ ﻋﻴﲏ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻳﻄﺎﻟﻊ ﻓﻌ ﹰ‬ ‫ﺍﳉﺮﻳﺪﺓ ﳌﺎ ﻗﺒﻞ ‪‬ﺬﺍ ﻛﻠﻪ‪.‬‬

‫ﻣﺎ ﻳﺜﲑ ﻏﻴﻀﻲ ﺃﻛﺜﺮ ﺃ‪‬ﺎ ﺟﺮﺍﺋﺪ ﺗﺪﻋﻲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺃ‪‬ﺎ ﺟﺮﺍﺋﺪ‬

‫ﺩﻳﻨﻴﺔ ﺗﺒﻐﻲ ﺗﻌﺮﻳﻒ ﺍﳌﺴﻠﻢ ﻭﺍﳌﺴﻠﻤﺔ ﺑﺄﻣﻮﺭ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‪ ..‬ﻭﻣﻨﺬ ﻣﱴ ﻭﺍﻟﺪﻳﻦ‬ ‫‪‬ﺬﺍ ﺍﻟﺸﻜﻞ؟‪ ..‬ﻇﻨﻨﺖ ﺍﻹﺳﻼﻡ ﺷﻴﺌﹰﺎ ﺃﻛﱪ ﻣﻦ ﻫﺬﺍ ﺑﻜﺜﲑ‪ ..‬ﺑﺪﻟﻴﻞ ﺃﻥ ﻛﻠﻤﺔ ﺍﻗﺮﺃ‬

‫ﺟﺎﺀﺕ ﻟﺘﻤﺤﻲ ﻋﺼﺮ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﳋﻮﺍﺭﻕ ﻭﻟﻴﺄﰐ ﻋﺼﺮ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺨﻄﻴﻂ ﻭﺍﻟﺘﻄﻮﻳﺮ‬ ‫ﻭﺍﻟﺘﻨﻈﻴﻢ ﻻ ﻫﺬﻩ ﺍﳋﺰﻋﺒﻼﺕ‪.‬‬

‫ﻭﻋﻨﺪﻣﺎ ﻗﻤﺖ ﲟﻘﺎﺭﻧﺔ ﺍﳉﺮﻳﺪﺓ ﲜﺮﻳﺪﺓ ﺃﺧﺮﻯ ﺗﺪﻋﻰ ﺑﺎﻧﻮﺭﺍﻣﺎ ﻭﺍﲰﻬﺎ ﻳﺪﻝ‬

‫ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ »‪‬ﺠﻴﺺ« ﻭﺟﺪﺕ ﺃﻧﻪ ﻻ ﺟﺪﻳﺪ ﰲ ﺍﳊﻜﺎﻳﺔ ﻓﻘﻂ ﻗﺎﻣﺖ ﺑﺈﺩﺧﺎﻝ‬ ‫‪159‬‬

‫ﻃﺎﺑﻊ ﺩﻳﲏ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺿﻤﻦ ﻣﻮﺍﺿﻴﻌﻬﺎ ﻭﺣﺬﻓﺖ ﻗﺴﻢ ﺃﺧﺒﺎﺭ‬ ‫ﺍﻟﻔﻨﺎﻧﲔ ﻭﺍﻟﻔﻨﺎﻧﺎﺕ ﻭﻓﻀﺎﺋﺤﻬﻢ‪.‬‬

‫ﻣﻦ ﻛﺎﻥ ﻳﺮﻏﺐ ﰲ ﺍﻟﺮﻗﻴﺔ ﻓﻠﻴﺬﻫﺐ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺍﳌﺨﺘﺼﲔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‬

‫ﺍﳌﻌﺮﻭﻓﲔ ﻭﺣﱴ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﻳﻄﻠﺒﻮﻥ ﻣﻨﺎ ﻫﺬﺍ ﻋﻼﻧﻴﺔ‪» ..‬ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺮﻗﻴﺔ‬

‫ﻓﻠﻴﺴﺄﻟﻨﺎ ﻧﺪﻟﻪ ﻋﻠﻰ ﻣﺮﻕ ﺟﻴﺪ ﻭﺑﻀﻤﺎﻥ ﺃﻛﻴﺪ« ﻻ ﺍﻟﺮﻗﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳉﺮﻳﺪﺓ‬

‫ﻭﺍﻟﺮﻗﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻮﺑﺎﻳﻞ ﻭﺍﻟﺮﻗﻴﺔ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻴﺔ ﻛﻤﺎ ﺗﻔﻌﻞ ﻗﻨﺎﺓ ﺍﳊﻘﻴﻘﺔ ‪-‬‬

‫ﻼ ‪ -‬ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﺗﻄﺎﻕ‪ ..‬ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺍﻟﺮﻗﻴﺔ ﻋﻦ‬ ‫ﻭﻫﺬﻩ ﳍﺎ ﺟﻠﺴﺔ ﻣﺴﺘﻘﺒ ﹰ‬ ‫ﺑﻌﺪ‪.‬‬ ‫* * *‬

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‫ﺳﻨﺔ ‪ VS‬ﺷﻴﻌﺔ = ﻧﻮﺛﻴﻨﻎ‬ ‫ﺃﺿﺤﻜﺘﲏ ﺑﺸﺪﺓ ﺃﺣﺪ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﰲ ﻣﺪﻭﻧﺔ »ﺍﻟﻌﺪﺍﻟﺔ ﻟﻠﺠﻤﻴﻊ«‪..‬‬

‫ﻭﻫﻮ ﻳﻘﻮﻝ »ﻣﺎ ﻫﻮ ﺩﺍ ﻣﻮﺳﻢ ﺍﻟﺴﻨﺔ\ﺍﻟﺸﻴﻌﺔ ﻳﺎ ﺯﻋﻴﻢ ﻭ ﺍﻝ ﻣﺎ ﻳﺸﺘﺮﻱ ﻳﺘﻔﺮﺝ«‬ ‫ﺃﺫﻛﺮ ﻣﻨﺬ ﻣﺪﺓ ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻟﺸﺘﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ..‬ﻛﻨﺖ ﻣﻊ ﺃﺣﺪ ﺍﻷﺻﺪﻗﺎﺀ‬ ‫ﺍﻟﻘﺪﺍﻣﻰ »ﺳﻠﻔﻲ« ﻣﻊ ﺍﺣﺘﺮﺍﻣﻲ ﳌﺎ ﻳﻠﻘﺐ ﺑﻪ ﻧﻔﺴﻪ ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺼﺪﺍﻗﺔ ﺷﻲﺀ‬ ‫ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ ﺷﻲﺀ ﺁﺧﺮ‪ ..‬ﻭﻛﺬﻟﻚ ﻓﺮﺃﻳﻲ ﻗﺪ ﻓﺼﻠﺘﻪ ﻣﻦ ﻗﺒﻞ‬

‫ﻭﺃﻋﻠﻢ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺴﻠﻔﻴﺔ ﻣﺎ ﻫﻲ ﺳﻮﻯ ﺗﻮﺟﻪ ﻭﺗﻮﺟﻴﻪ ﺳﻴﺎﺳﻲ‪ ..‬ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﻣﺎ‬ ‫ﺣﻘﻘﻪ ﺍﻟﺴﻠﻔﻴﻮﻥ ﺣﱴ ﺍﻵﻥ ﺳﻮﻯ ﺃﻥ ﺑﻐﺾ ﺍﻟﻨﺎﺱ ﻟﻺﺳﻼﻡ ﻳﻜﱪ ﻳﻮﻣ‪‬ﺎ ﺑﻌﺪ ﻳﻮﻡ‪ ..‬ﻣﻊ‬

‫ﻣﻼﺣﻈﺔ ﺃﻥ ﻫﻨﺎﻙ ﺧﻠﻂ ﺑﲔ ﺃﻥ ﺗﻜﻮﻥ ﺳﲏ ﻭﺑﲔ ﺃﻥ ﺗﻜﻮﻥ ﺳﻠﻔﻲ!!‬

‫ﻼ ﰲ ﺣﺎﻟﺔ ﺿﻐﻂ ﻧﻔﺴﻲ ﻛﺒﲑ ﻭﺃﻧﺎ ﺃﺭﺍﻩ ﻳﻨﺘﻘﺪ ﻛﻞ ﻣﻦ ﰲ ﺍﳊﻲ ﻭﻫﻮ ﺃﺣﺪ‬ ‫ﻛﻨﺖ ﻓﻌ ﹰ‬

‫ﺍﻷﺣﻴﺎﺀ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﱂ ﺃﺩﺧﻠﻬﺎ ﻣﻨﺬ ﺯﻣﻦ‪ ..‬ﻣﻨﺬ ﺃﻥ ﻏﺎﺏ ﻋﻨﺎ ﻭﺗﺮﻙ ﺍﳉﺎﻣﻌﺔ ﻷﻧﻪ‬ ‫ﺍﻫﺘﺪﻯ!! ﻓﺎﳉﺎﻣﻌﺔ ﺻﺎﺭﺕ ﺷﺒﻬﺔ ﻭﻣﻜﺎﻧ‪‬ﺎ ﻟﻠﺪﻋﺎﺭﺓ ﻭﻫﻮ ﻻ ﳝﻜﻨﻪ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ‪..‬‬

‫ﻛﺎﻧﺖ ﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﻣﻦ ﻧﻮﻉ »ﳌﺎﺫﺍ ﺗﺸﺮﺏ ﺍﻟﻘﻬﻮﺓ ﺑﻴﺪﻙ ﺍﻟﻴﺴﺮﻯ؟« »ﻣﺎ ﻫﺬﺍ ﺍﻟﺴﺮﻭﺍﻝ‬ ‫ﺍﻟﺬﻱ ﺗﻠﺒﺲ؟« ﻭ«ﳌﺎﺫﺍ ﺣﻠﻘﺖ ﳊﻴﺘﻚ؟«‪ ..‬ﻳﻌﲏ ﺃﻣﻮﺭ ﻳﻨﺘﻘﺪﻫﺎ ﻭﻛﺄﻧﻨﺎ ﻗﺪ ﺣﺮﺭﻧﺎ‬

‫ﻓﻠﺴﻄﲔ ﻭﻟﺪﻳﻨﺎ ﺟﻴﻞ ﻣﺘﺨﻠﻖ ﻣﺘﻌﻠﻢ ﻣﺘﺄﺩﺏ ﻳﺴﻌﻰ ﻟﺘﻘﺪﱘ ﻛﻞ ﻣﺎ ﻟﺪﻳﻪ ﻟﻨﻜﻮﻥ‬

‫ﺃﻓﻀﻞ‪.‬‬

‫ﺍﻟﻐﺮﻳﺐ ﺃﻧﻪ ﻳﺘﺤﺪﺙ ﺑﻨﻮﻉ ﻣﻦ ﺍﻷﻣﺮ ﻭﺍﻷﺧﻄﺮ »ﺍﻟﺘﻌﺎﱄ«‪ ..‬ﱂ ﺃﻧﺎﻗﺸﻪ ﻭﺇﳕﺎ‬

‫ﺃﺧﺬﺕ ﺃﺳﺘﻤﻊ ﺇﱃ ﻣﺎ ﻳﻘﻮﻝ‪ ..‬ﰒ ﺟﺎﺀﺗﲏ ﺍﳋﻨﻘﺔ ﺍﻟﻘﺎﺗﻠﺔ‪ ..‬ﻛﺎﻥ ﺳﺒﺒﻬﺎ ﺗﻌﻠﻴﻖ ﺣﺎﺩ‬

‫ﻭﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻔﻀﻴﻞ ﺍﻟﺬﻱ ﺧﺺ ﺑﻪ ﻧﻔﺴﻪ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ ﻭﲨﺎﻋﺔ ﺍﻟﺸﻴﺦ ﻓﻼﱐ ﺑﻦ‬

‫ﻋﻼﱐ‪ ..‬ﰒ ﺟﺎﺀﺕ ﺍﻟﺴﻜﺘﺔ ﻓﻘﺪ ﺻﺎﺩﻑ ﺃﻥ ﻣﺮﺭﻧﺎ ﲜﺎﻧﺐ ﺃﺣﺪ ﺍﻟﺒﻴﻮﺕ ﻭﺇﺫﺍ ﺑﻪ ﻳﺸﲑ‬

‫ﺇﱃ ﻃﻔﻠﲔ ﻋﻨﺪ ﺑﺎﺏ ﺫﺍﻙ ﺍﻟﺒﻴﺖ ﻭﻳﻘﻮﻝ ﺑﺄﺳﻒ ﺷﺪﻳﺪ ﻭﺑﻐﻀﺐ ﻭﺑﺘﻮﻋﺪ ﺃﻥ ﻭﺍﻟﺪ‬ ‫ﺍﻟﻄﻔﻠﲔ ﺷﻴﻌﻲ ﻭﺑﺄﻧﻪ ﻟﻦ ﻳﺴﻜﺖ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺑﻼ ﺑﻼ ﺑﻼ‪.‬‬

‫ﰲ ﺍﻷﺧﲑ ﻛﺎﻥ ﻋﻠﻲ ﺇ‪‬ﺎﺀ ﺍﳉﻮﻟﺔ ﺑﻌﺒﺎﺭﺍﺕ »ﺍﳌﻌﺬﺭﺓ ﻟﺪﻱ ﻣﻮﻋﺪ ﻣﻬﻢ« ﻓﻘﺪ‬

‫ﺍﺧﺘﻨﻘﺖ‪.‬‬

‫ﱂ ﺃﺳﺘﻄﻊ ﺇﺧﺒﺎﺭﻩ ﺃﻥ ﻣﺼﲑ ﻃﻔﻠﻪ ﺍﻟﻘﺎﺩﻡ ﻗﺪ ﻳﻜﻮﻥ ﺃﺳﻮﺃ ﻣﻦ ﻣﺼﲑ ﻫﺬﻳﻦ‬ ‫‪161‬‬

‫ﺍﻟﻄﻔﻠﲔ‪ ..‬ﻟﺮﲟﺎ ﻋﺎﺷﺎ ﺣﻴﺎ ﹰﺓ ﻫﻨﻴﺔ ﻭﺗﺮﺑﻴﺎ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻖ ﲞﻠﻖ ﺍﻟﻨﱯ ﻭﻛﺎﻧﺎ ﺇﺿﺎﻓﺔ‬

‫ﺇﱃ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻻ ﺯﻳﺎﺩﺓ‪ ..‬ﻟﺮﲟﺎ ﻛﺎﻥ ﻃﻔﻠﻚ ﻭﺻﻤﺔ ﻋﺎﺭ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ..‬ﻟﺮﲟﺎ ﻗﺘﻠﺖ‬ ‫ﺍﻟﻄﻔﻞ ﻭﻫﻮ ﺻﻐﲑ ﻗﺘﻠﺖ ﻓﻴﻪ ﻣﻨﺎﺑﻊ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﻌﻠﻢ ﻭﺃﻗﻨﻌﺘﻪ ﺑﺄﻓﻜﺎﺭﻙ ﺍﻟﱵ ﺗﻘﻮﻝ‬

‫ﻼ ﺑﺄﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻃﻮﺭﻫﺎ ﺍﻟﻐﺮﺏ ﺑﻌﺪ ﺃﻥ ﺃﺧﺬﻫﺎ ﻋﻨﺎ ﳓﻦ ﻣﺎ ﻫﻲ ﺳﻮﻯ ﻛﻤﺎﻟﻴﺎﺕ‬ ‫ﻣﺜ ﹰ‬ ‫ﻭﺃﻥ ﺍﷲ ﺳﺨﺮﻫﻢ ﻟﻨﺎ ﻟﻜﻲ ﻧﺘﻔﺮﻍ ﳓﻦ ﻟﻠﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪ ..‬ﻟﺮﲟﺎ ﻛﺎﻥ ﺃﺣﺪﻧﺎ ﻫﻮ ﻭﺻﻤﺔ‬

‫ﺍﻟﻌﺎﺭ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﻭﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻣﻦ ﻳﺪﺭﻱ؟‬

‫ﱂ ﺃﺳﺘﻄﻊ ﺇﺧﺒﺎﺭﻩ ﺃﱐ ﺃﺩﺭﺱ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﻭﺃﱐ ﻣﻘﺘﻨﻊ ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﻭﲝﺚ‬

‫ﻭﻗﺮﺍﺀﺓ ﻭﲡﺮﻳﺐ ﻭﻣﺸﺎﻛﻞ ﻋﺸﺘﻬﺎ ﺑﺄﳘﻴﺔ ﺍﻟﻔﻦ ﰲ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ‪ ..‬ﻭﺫﻟﻚ ﻷ‪‬ﻢ‬

‫ﻼ »ﺣﺮﺍﻡ«‪ ..‬ﱂ ﺃﺳﺘﻄﻊ ﺣﱴ ﻓﺘﺢ ﻓﻤﻲ ﻭﺇﺧﻄﺎﺭﻩ‬ ‫ﻳﻌﺘﱪﻭﻥ ﺍﻟﺮﺳﻢ ﻭﺍﳌﻮﺳﻴﻘﻰ ﻣﺜ ﹰ‬ ‫ﻼ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺪﺛﻬﻢ ﻋﻦ ﺍﷲ ﻭﻋﻦ‬ ‫ﺑﺄﻧﻨﺎ ﻗﺒﻞ ﺃﻥ ﳓﺪﺙ ﺍﻟﻐﺮﺏ ﻋﻦ ﺍﳊﺠﺎﺏ ﻣﺜ ﹰ‬

‫ﻣﻌﲎ ﺍﻹﺳﻼﻡ ﻭﻟﻴﺲ ﻋﻦ ﻣﻌﲎ ﺍﳊﺠﺎﺏ ﰲ ﺍﻹﺳﻼﻡ ﻭﺃﻥ ﻧﺜﻮﺭ ﺿﺪﻫﻢ ﺑﻌﻤﻞ‬

‫ﻣﻈﺎﻫﺮﺍﺕ ﻧﻜﺴﺮ ﻓﻴﻬﺎ ﻣﺮﺍﻓﻘﻨﺎ ﳓﻦ‪ ..‬ﺃﻥ ﻧﺒﺪﺃ ﻣﻦ ﺍﻟﻜﻞ ﺃﻭ ﺍﻟﻔﻜﺮﺓ ﺍﻟﻌﺎﻣﺔ ﻭﺑﻌﺪﻫﺎ‬

‫ﻧﺪﺧﻞ ﰲ ﺍﻷﻓﻜﺎﺭ ﺍﳉﺰﺋﻴﺔ‪ ..‬ﻭﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ‪.‬‬

‫ﻭﺣﱴ ﻫﺬﻩ ﻟﻮ ﻗﻠﺘﻬﺎ ﻟﻪ ﻟﺮﲟﺎ ﺃﻳﻀ‪‬ﺎ ﺍﻋﺘﱪﱐ ﺩﺍﻋﻴﺔ ﺿﻼﻝ ﺃﻭ ﻛﺎﻓﺮ ﻭﻗﺎﻡ ﲟﺎ‬

‫ﻗﺎﻡ ﺑﻪ ﺃﺣﺪﻫﻢ »ﺃﺑﻐﻀﲏ ﰲ ﺍﷲ«‪.‬‬

‫ﻫﻨﺎﻙ ﻛﺘﺎﺏ ﳑﺘﺎﺯ ﻟﻠﻤﻔﻜﺮ ﺍﳌﻐﺮﰊ »ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ« ﻭﻫﻮ »ﺍﳊﻖ ﺍﻹﺳﻼﻣﻲ ﰲ‬

‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﻔﻜﺮﻱ«‪ ..‬ﻭﻣﻨﻪ ﺳﻨﻨﻘﺎﺩ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺍﳊﻖ ﰲ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻫﱯ‪ ..‬ﻫﺬﺍ‬ ‫ﻣﺎ ﺃﻧﺎ ﻣﻘﺘﻨﻊ ﺑﻪ‪ ..‬ﻭﳓﻦ ﻧﺮﻯ ﺍﻵﻥ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻧﻔﺴﻬﻢ ﻏﲑ ﻣﺘﻔﻘﻮﻥ ﻓﻜﻴﻒ ﳍﻢ‬

‫ﺃﻥ ﻳﺘﻔﻘﻮﺍ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ..‬ﻓﻜﻴﻒ ﻳﺼﻠﻮﻥ ﺇﱃ ﻧﻘﺎﻁ ﻟﻠﺘﻔﺎﻫﻢ ﻣﻊ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﺎ‬

‫ﰲ ﺍﻷﺧﲑ ﻭﻫﻮ ﺍﻟﺸﻴﻌﺔ ﻻ ﺃﻗﺼﺪ ﺇﻳﺮﺍﻥ ﺑﻞ ﺍﳌﺬﻫﺐ ﺍﻟﺸﻴﻌﻲ ﰲ ﺣﺪ ﺫﺍﺗﻪ‪.‬‬

‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﻌﲏ ﺑﺄﱐ ﺃﺗﻌﺎﻃﻒ ﻣﻊ ﺍﻟﺸﻴﻌﺔ ﺃﻭ ﺃﱐ ﺣﱴ ﻣﻌﻬﻢ‪ ..‬ﻭﻟﺴﺖ ﳑﻦ‬

‫ﻼ ﺑـﺘﻔﻜﲑ »ﺻﺎﱀ ﺍﻟﻮﺭﺩﺍﱐ«‪ ..‬ﻓﻠﻮ ﻛﻠﻒ ﺃﺣﺪﻛﻢ ﻧﻔﺴﻪ ﻋﻨﺎﺀ ﺍﻟﺒﺤﺚ‬ ‫ﻳﻔﻜﺮﻭﻥ ﻣﺜ ﹰ‬

‫ﻟﻮﺟﺪ ﺍﻟﻜﺜﲑ ﳑﺎ ﻗﺪ ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﻣﺎ ﰲ ﺑﻄﻨﻪ ﻣﻦ ﻣﺸﺎﻫﺪ ﻭﺣﺪﻫﺎ ﺗﺘﻜﻠﻢ‬ ‫ﻗﺒﻞ ﺃﻥ ﺗﺘﺤﺪﺙ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﻟﺘﺰﻳﺪﻙ »ﺧﺒﺎﻻ«‪ ..‬ﻣﻊ ﺃ‪‬ﻢ ﻛﺬﻟﻚ ﻟﺪﻳﻬﻢ‬ ‫ﻣﺘﻄﺮﻓﻮﻥ ﻣﺜﻠﻤﺎ ﻟﺪﻳﻨﺎ‪ ..‬ﺟﺮﺏ ﻣﺎ ﺟﺮﺑﺘﻪ ﺃﻧﺎ ﻭﺭﺩ ﱄ ﺑﺎﳋﱪ‪.‬‬

‫ﻭﺳﻂ ﻫﺬﺍ ﻛﻠﻪ ﻭﻫﺬﻩ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﱵ »ﻛﻨﺎ ﻧﺴﻤﻊ ﻋﻨﻬﺎ« ﻫﺎ ﻗﺪ »ﺑﺪﺃﻧﺎ ﻧﻌﻴﺸﻬﺎ«‬

‫ﻭﺗﻘﺘﻠﻨﺎ ﰲ ﺍﻟﻴﻮﻡ ﺑﺎﳍﻢ ﻭﺍﻟﻐﻢ ﻭﺻﺎﺭ ﻻ ﻣﻨﺎﺹ ﻟﻨﺎ ﻣﻦ ﲡﺎﻫﻠﻬﺎ ﺃﻭ ﺇﺑﻌﺎﺩﻫﺎ ﻋﻦ‬ ‫‪162‬‬

‫ﺣﻴﺎﺗﻨﺎ‪ ..‬ﻭﺳﻄﻬﺎ ﺃﺭﻓﻊ ﺭﺃﺳﻲ ﻭﺃﺭﻯ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺗﻐﻮﺹ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ‬

‫ﰲ ﻣﺘﺎﻫﺎﺕ ﻭﻣﺘﺎﻫﺎﺕ ﻭﺍﺧﺘﻼﻓﺎﺕ ﻭﺧﻼﻓﺎﺕ ﻭﺻﺮﺍﻋﺎﺕ ﻭﺍﻟﻐﺮﺏ ﻳﻨﻔﺦ ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﻭﻗﺪ‬ ‫ﺃﺧﺬﺕ ﺍﳌﺬﺍﻫﺐ ﺑﻌﺪﻫﺎ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻻﺳﺘﻐﻼﱄ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺬﻱ ﺟﻌﻠﻨﺎ ﻧﻨﺸﻄﺮ ﻟﻴﺲ ﻣﻦ‬

‫ﺑﺎﺏ ﺍﳊﻖ ﰲ ﺍﻻﺧﺘﻼﻑ ﺃﻭ ﺣﻜﺎﻳﺔ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺮﺃﻱ ﺍﻵﺧﺮ ﻭﻟﻜﻦ ﻷﻧﻨﺎ ﻧﻜﺮﻩ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺃﺣﺪ ﺿﺪﻧﺎ‪ ..‬ﻭﻧﻜﺮﻩ ﺃﻥ ﳒﺪ ﻣﻦ ﳜﺎﻟﻔﻨﺎ ﺍﳌﺬﻫﺐ ﻭﻧﻀﻊ ﻋﻠﻰ ﺃﻧﻔﺴﻨﺎ ﺍﻟﻌﺼﻤﺔ‪..‬‬

‫ﻭﻫﺬﺍ ﻣﺎ ﻳﻠﻌﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺮﺏ‪ ..‬ﻛﺎﻧﺖ ﻣﻔﺎﺟﺌﺔ ﺑﺎﻟﻨﺴﺒﺔ ﱄ ﺃﻥ ﺑﻮﺵ ﻗﺒﻞ ﺍﻟﻐﺰﻭ ﱂ‬

‫ﻳﻜﻦ ﻳﻌﻠﻢ ﺑﺄﻥ ﻫﻨﺎﻙ ﺳﻨﺔ ﻭﺷﻴﻌﺔ‪ ..‬ﻭﻛﺎﻥ ﻳﺘﺼﻮﺭ ﺃﻥ ﺍﻹﺳﻼﻡ ﻭﺍﺣﺪ‪ ..‬ﻟﻮ ﻋﻠﻤﻨﺎ ﻫﺬﺍ‬ ‫ﻟﻔﻬﻤﻨﺎ ﻣﺎ ﻓﻬﻤﻨﺎ‪.‬‬

‫ﻭﻭﺭﺍﺀ ﻛﻞ ﻫﺬﺍ‪ ..‬ﻧﺮﺟﻮﻛﻢ »ﺣﻠﻮﺍ ﻋﻨﺎ« »ﻓﻜﻮﺍ ﻋﻨﺎ«‪ ..‬ﻟﻘﺪ ﺗﻌﺒﻨﺎ ﻭﺃﻋﻴﺘﻨﺎ‬

‫ﻣﻨﺎﻇﺮﺍﺗﻜﻢ ﻭﺻﺮﺍﻋﺎﺗﻜﻢ‪ ..‬ﺍﻷﻗﺼﻰ ﰲ ﺧﻄﺮ‪ ..‬ﰲ ﺍﻟﻌﺮﺍﻕ ﳝﻮﺕ ﺃﻟﻒ ﺷﺨﺺ ﻛﻞ‬

‫ﺃﺳﺒﻮﻉ ﻭﻛﺄﻧﻪ ﻻ ﺷﻲﺀ‪ ..‬ﳓﻦ ﺍﻟﺸﺒﺎﺏ ﻏﺎﺭﻗﻮﻥ ﰲ ﻣﺸﺎﻛﻞ ﲨﺔ ﺑﺎﻟﻜﺎﺩ ﻧﺴﺘﻄﻴﻊ‬

‫ﺍﻟﺘﻨﻔﺲ ﻭﺍﻟﺘﻘﺎﻁ ﺑﻌﺾ ﺍﻟﺮﺍﺣﺔ ﻟﻨﺸﻌﺮ ﲟﻌﲎ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺸﻌﻮﺭ ﺑﻮﺟﻮﺩ ﺍﳋﺎﻟﻖ ﻋﺰ‬

‫ﻭﺟﻞ‪ ..‬ﰲ ﻛﻞ ﻳﻮﻡ ﻋﻠﻴﻨﺎ ﲢﻤﻞ ﻫﺬﺍ ﺍﳋﻠﻂ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﺑﲔ ﺍﳌﺬﺍﻫﺐ‬ ‫ﻧﻔﺴﻬﺎ ﻭﻫﺬﺍ »ﺍﻟﺘﻤﺴﺨﲑ«‪ ..‬ﺑﺎﷲ ﻋﻠﻴﻜﻢ »ﻛﻔﻰ«‪.‬‬

‫ﺇﻧﻜﻢ ﻟﻦ ﺗﺼﻠﻮﺍ ﺃﺑﺪ‪‬ﺍ ﺇﱃ ﻧﺘﻴﺠﺔ ﺗﺮﺿﻴﻜﻢ‪ ..‬ﺳﺘﻀﻠﻮﻥ ﻫﻜﺬﺍ ﰲ ﺻﺮﺍﻉ ﺩﺍﺋﻢ ﺣﱴ‬

‫ﻳﻨﻬﺎﺭ ﺃﺣﺪﻛﻢ ﺃﻭ ﻳﻨﻬﺎﺭ ﺍﻟﺒﻴﺖ ﻋﻠﻴﻨﺎ ﲨﻴﻌ‪‬ﺎ‪ ..‬ﻭﻋﻨﺪﻫﺎ‪....‬‬ ‫* * *‬

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‫ﻓﺎﺭﻕ ﺃﻛﺎﺩﳝﻲ‪ ..‬ﻭﺍﳌﺸﻜﻠﺔ ﻣﺴﺘﻌﺼﻴﺔ‬ ‫ﰲ ﺍﻷﻳﺎﻡ ﺍﳌﺎﺿﻴﺔ ﺗﺎﺑﻌﺖ ﻗﻀﻴﺔ ﺍﳌﺪﻭﻥ ﻛﺮﱘ ﺍﻟﺬﻱ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺴﺠﻦ ﳌﺪﺓ‬

‫ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ﺑﺴﺒﺐ ﻫﺠﻮﻣﻪ ﺍﻟﻮﺍﺿﺢ ﺿﺪ ﺍﻹﺳﻼﻣﻲ ﻭﺇﻫﺎﻧﺘﻪ ﻟﻪ ﻭﺭﲟﺎ ﺑﺴﺒﺐ‬

‫»ﺍﻷﻓﻜﺎﺭ« ﻭ«ﺍﳌﻌﺘﻘﺪﺍﺕ« ﺍﻟﱵ ﻳﻌﺘﻨﻘﻬﺎ ﻗﻤﺖ ﻛﻐﲑﻱ ﺑﺪﺧﻮﻝ ﺍﳌﺪﻭﻧﺔ ﻭﻣﻦ ﰒ ﻗﺮﺍﺀﺓ‬ ‫ﻣﺎ ﻛﺘﺒﻪ‪ ..‬ﻭﺑﻌﺪﻫﺎ ﻗﺮﺍﺀﺓ ﻣﺎ ﰎ ﻛﺘﺎﺑﺘﻪ ﻋﻦ ﺍﳌﻮﺿﻮﻉ ﻭﻋﻦ ﺍﳌﺪﻭﻥ‪.‬‬

‫ﺗﺎﺑﻌﺖ ﻛﻼﻡ ﺃﺧﺎﻩ ﻭﻭﺍﻟﺪﺗﻪ ﻭﻛﻴﻒ ﺗﻀﻊ ﻋﺎﺋﻠﺘﻪ ﺍﻟﺪﻳﻦ ﻓﻮﻕ ﻛﻞ ﺣﺴﺎﺏ ﻭﻓﻮﻕ‬

‫ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﻌﺎﺋﻠﻴﺔ ﻷﻥ ﺍﻻﺑﻦ ﻗﺎﻡ ﺑﺎﳋﺮﻭﺝ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﻛﺎﻥ ﺗﻮﺟﻬﻪ ﺇﳊﺎﺩﻳ‪‬ﺎ ﻭﺍﺿﺤ‪‬ﺎ‬

‫ﺑﺪﻟﻴﻞ ﻣﻮﺿﻮﻋﻪ ﺍﻟﺬﻱ ﺃﺛﺎﺭ ﺍﻟﺜﺎﺋﺮﺍﺕ »ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻹﻧﺴﺎﻥ«‪.‬‬

‫ﺍﻟﺸﺎﺏ ﻋﻨﺪﻣﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﺻﻔﺤﺘﻪ ﰲ ﻣﻮﻗﻊ »ﺍﳊﻮﺍﺭ ﺍﳌﺘﻤﺪﻥ« ﺃﻭ ﺍﻟﺼﺤﻴﻔﺔ ﻭﻫﻲ‬

‫»ﺻﺤﻴﻔﺔ ﺍﻟﻜﺘﺮﻭﻧﻴﺔ ﻳﻮﻣﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻳﺴﺎﺭﻳﺔ ﻋﻠﻤﺎﻧﻴﺔ ﺩﳝﻘﺮﺍﻃﻴﺔ ﺳﻴﺎﺳﻴﺔ ﻓﻜﺮﻳﺔ‬

‫ﻋﺎﻣﺔ« ﻛﻨﺖ ﺃﻗﺮﺃ ﻟﻪ ﻫﺠﻮﻣ ﹰﺎ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺇﺳﻼﻣﻲ ﻭﻧﻘﺪ‪‬ﺍ ﻻﺫﻋ‪‬ﺎ ﻷﻱ ﻣﻮﺿﻮﻉ ﻳﺪﺧﻞ‬

‫ﻼ ﻳﺴﻤﻲ ﺭﻣﻀﺎﻥ ﺑـ »ﺷﻬﺮ ﺍﻟﻨﻔﺎﻕ« ﻭﳚﺪ ﺑﺄﻧﻨﺎ ﳎﺘﻤﻊ ﻏﺮﻳﺐ‬ ‫ﻓﻴﻪ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻣﺜ ﹰ‬

‫ﺣﲔ ﻧﺮﻯ ﻣﻦ ﻳﻔﻄﺮ ﺃﻣﺎﻣﻨﺎ ﻭﻳﻨﺘﻬﻚ ﺣﺮﻣﺔ ﺭﻣﻀﺎﻥ‪ ..‬ﻭﻟﻦ ﺃﺩﺧﻞ ﰲ ﳎﺎﺩﻟﺔ ‪‬ﺎﻳﺘﻬﺎ‬

‫ﻼ‪.‬‬ ‫ﻣﻌﺮﻭﻓﺔ ﺃﺻ ﹰ‬

‫ﺍﻟﺬﻱ ﺍﺳﺘﻐﺮﺑﺖ ﻟﻪ ﻫﻮ ﻛﻴﻒ ﻗﻔﺰ ﻛﺮﱘ ﻓﻮﻕ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻟﻴﺘﻬﻢ ﺍﳌﺴﻠﻤﲔ‬

‫ﻭﺗﺼﺮﻓﺎ‪‬ﻢ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺇﱃ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﺭﺱ‬ ‫ﲜﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ‪.‬‬

‫ﺍﻟﺬﻱ ﺃﻋﻠﻤﻪ ﺃﻥ ﻫﻨﺎﻙ ﻋﻠﻤﺎﻧﻴﲔ ﻻ ﻳﺴﺘﻄﻴﻊ ﻛﺜﲑﻭﻥ ﳎﺎ‪‬ﺘﻬﻢ ﻷ‪‬ﻢ ﻳﺘﻜﻠﻤﻮﻥ‬

‫ﺑﺎﳌﻨﻄﻖ ﻭﺍﻟﻌﻘﻞ ﻭﳛﺘﺎﺟﻮﻥ ﻟﻠﺪﺭ ﻋﻠﻴﻬﻢ ﺇﱃ ﻣﻦ ﻫﻮ ﻣﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﻣﻦ ﺍﳊﻴﺎﺓ‬

‫ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﺘﻮﺳﻊ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻔﻠﺴﻔﺎﺕ ﻭﺍﻷﻫﻢ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﺍﳌﺴﻠﻢ ﻋﻦ ﺇﳝﺎﻥ ﻭﻗﻨﺎﻋﺔ‬

‫ﺣﱴ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﻘﻮﻟﻮﻧﻪ‪ ..‬ﻭﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ ﻳﻠﺠﺌﻮﻥ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ‬ ‫ﻟﻴﺠﺪﻭﺍ ﺣﺠﺘﻬﻢ ﻋﻠﻴﻪ‪.‬‬

‫ﺭﺩ ﻋﻠﻲ ﺟﺤﺎ ﻛﻢ ﺣﲔ ﲢﺪﺛﺖ ﻋﻦ »ﻧﻮﺍﻝ ﺳﻌﺪﺍﻭﻱ« ﻭﻋﻦ ﺃ‪‬ﺎ ﲡﺪ ﻣﻦ ﻳﻘﻒ ﺇﱃ‬

‫ﺟﺎﻧﺒﻬﺎ ﻭﺃﻥ ﻛﺮﱘ ﺑﻌﻜﺴﻬﺎ ﻻ ﻳﺰﺍﻝ ﻋﻈﻤﻪ ﻃﺮﻱ‪ ..‬ﻭﻗﺎﻝ‪ -‬ﺃﻱ ﺟﺤﺎﻛﻢ ‪-‬ﺑﺄﻥ ﻫﻨﺎﻙ‬

‫ﻓﺮﻕ ﺃﻛﺎﺩﳝﻲ ﺑﲔ ﻧﻮﺍﻝ ﺍﻟﺴﻌﺪﺍﻭﻱ ﻭﺑﲔ ﻛﺮﱘ‪ ..‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻠﲏ ﺃﲝﺚ ﻋﻦ ﺃﻱ‬ ‫ﺷﻲﺀ ﻳﺘﻌﻠﻖ ﺑﻨﻮﺍﻝ ﺍﻟﺴﻌﺪﺍﻭﻱ ﻭﺑﺎﳋﺼﻮﺹ ﺣﻮﺍﺭ‪‬ﺎ ﺍﻟﻨﺎﺭﻳﺔ‪ ..‬ﻭﺗﺄﻛﺪ ﱄ ﺍﻷﻣﺮ‬ ‫‪164‬‬

‫ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ‪ ..‬ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺃﻭ ﺍﻹﳊﺎﺩﻳﺔ ﺃﻭ ﺃﻱ ﺗﻌﺮﻳﻒ ﺗﺮﻏﺒﻮﻥ ﺑﻪ ﻻ ﻳﺄﰐ ﺑﲔ ﻟﻴﻠﺔ‬

‫ﻭﺿﺤﺎﻫﺎ ﻛﻤﺎ ﺣﺪﺙ ﻟﻜﺮﱘ‪ ..‬ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻭﺻﻠﻮﺍ ﺇﱃ ﻗﻨﺎﻋﺎ‪‬ﻢ ﻭﻓﻜﺮﻫﻢ ﺑﻌﺪ ﺟﻬﺪ‬

‫ﺟﻬﻴﺪ ﻭﺑﻌﺪ ﻣﻌﺎﻳﺸﺔ ﻭﻣﻌﺎﺻﺮﺓ ﻭﻣﻌﺎﻧﺎﺓ ﻭﺑﻌﺪ ﺗﺎﺭﻳﺦ ﺣﺎﻓﻞ ﺟﻌﻠﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﻣﺎ‬

‫ﻳﻌﺘﻘﺪﻭﻥ ﻭﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻳﻘﻮﻟﻮﻥ‪ ..‬ﺎﻳﻚ ﻋﻦ ﺃ‪‬ﻢ ﻻ ﻳﺘﺨﺬﻭﻥ ﺃﺳﻠﻮﺏ ﺍﻟﺴﺐ ﻭﺍﻟﺸﺘﻢ‬ ‫ﻭﺍﻟﺘﺤﻘﲑ ﻛﻤﺎ ﻓﻌﻞ ﻛﺮﱘ‪.‬‬

‫ﻭﰲ ﺟﻠﺴﺔ ﻣﻊ ﺃﺣﺪ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺪ ﺣﺪﺛﺘﻪ ﻋﻦ ﺃﺣﺪﻯ ﺍﻟﻜﺎﺗﺒﺎﺕ ﺍﻟﻌﻠﻤﺎﻧﻴﺎﺕ‬

‫ﺍﻟﻨﺎﺷﺌﺎﺕ ﻗﺎﻝ ﱄ ﺳﺎﺧﺮ‪‬ﺍ‪ ..‬ﳊﻈﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺭﻓﻀﻨﺎ ﳍﺎ ﺇﳕﺎ ﻻ‬ ‫ﺗﺄﰐ ﺑﺴﻬﻮﻟﺔ ﻟﺪﻯ ﺃﺻﺤﺎ‪‬ﺎ‪ ..‬ﺇﳕﺎ ﻫﻲ ﻧﺘﺎﺝ ﺧﱪﺓ ﻭﲝﺚ ﻋﻤﻴﻘﲔ ﻭﳍﺬﺍ ﱂ ﳛﺪﺙ‬

‫ﺃﻥ ‪ -‬ﺇﻻ ﻓﻴﻤﺎ ﻧﺪﺭ ‪ -‬ﺃﻥ ﰎ ﺇﻗﻨﺎﻉ ﻋﻠﻤﺎﱐ ﺑﻀﺮﻭﺭﺓ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺭﺃﻳﻪ‪ ..‬ﻭﻫﺬﻩ ﺍﻟﻜﺎﺗﺒﺔ‬ ‫ﺍﻟﻨﺎﺷﺌﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻣﺎ ﻫﻲ ﺳﻮﻯ ﻃﺎﻟﺒﺔ ﺷﻬﺮﺓ ﻭﳒﺎﺡ ﻭﺃ‪‬ﺎ ﻗﺪ ﺗﻐﲑ ﻣﻦ ﺃﻓﻜﺎﺭﻫﺎ ﰲ‬

‫ﳌﺢ ﺍﻟﺒﺼﺮ ﺇﺫﺍ ﻣﺎ ﺗﻀﺎﺩﺕ ﻣﻊ ﻣﺼﺎﳊﻬﺎ‪.‬‬

‫ﻣﺜﺎﻝ ﺁﺧﺮ ﻫﻮ ﺍﻟﻜﺎﺗﺐ ﺻﻼﺡ ﺍﻟﻮﺭﺩﺍﱐ ﺣﲔ ﻗﺮﺭ ﺃﻥ ﻳﺘﺸﻴﻊ‪ ..‬ﺟﻞ ﻛﻼﻣﻪ ﺟﺎﺀ‬

‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﱐ ﻗﻤﺖ ﺑﻜﺬﺍ ﻷﻧﻪ ﻛﺬﺍ ﻭﲟﺎ ﺃﻧﻪ ﻛﺬﺍ ﻓﺈﻧﻪ ﻛﺬﺍ‪ ..‬ﻭﻫﺬﺍ ﻣﻨﻄﻖ ﻣﻊ‬ ‫ﺍﻷﺳﻒ‪.‬‬

‫ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻣﺎ ﳚﻌﻞ ﺍﻷﻣﺮ ﳛﺘﺪﻡ ﻫﻮ ﺍﳍﺠﻮﻡ ﺍﻟﻌﻨﻴﻒ ﻣﻦ ﻗﺒﻞ‬

‫ﺍﻹﺳﻼﻣﻴﲔ ﺿﺪ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ‪ ..‬ﻭﻟﻌﻠﻬﺎ ﺃﺑﺮﺯ ﺍﻟﻨﻘﺎﻁ ﺍﻟﱵ ﺗﺴﺎﻋﺪﻫﻢ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ‬

‫ﻟﺮﻓﺾ ﺃﻱ ﺷﻲﺀ ﺇﺳﻼﻣﻲ‪ ..‬ﻭﻗﺪ ﺷﺎﻫﺪﺕ ﻣﻨﺬ ﺃﻳﺎﻡ ﻣﻘﻄﻌ‪‬ﺎ ﺻﻐﲑ‪‬ﺍ ﻣﻦ ﺇﺣﺪﻯ ﺣﻠﻘﺎﺕ‬ ‫ﺑﺮﻧﺎﻣﺞ ﺍﻻﲡﺎﻩ ﺍﳌﻌﺎﻛﺲ‪ ..‬ﺑﲔ ﻭﻓﺎﺀ ﺳﻠﻄﺎﻥ ﻭﺃﺣﺪ ﺍﻟﻀﻴﻮﻑ‪ ..‬ﺍﻟﺬﻱ ﺍﺳﺘﻔﺰﱐ ﻓﻴﻪ‬

‫ﻫﻮ ﺃﻥ ﺍﳌﺴﻤﺎﺓ ﻭﻓﺎﺀ ﺳﻠﻄﺎﻥ ﻭﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻐﺮﻳﺒﺔ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﱵ ﺟﻌﻠﺘﻬﺎ ﺗﺆﻭﻝ‬ ‫ﺍﻹﺳﻼﻡ ﻭﺗﺮﺑﻄﻪ ﺑﺎﻟﺘﺨﻠﻒ‪ ..‬ﻫﻮ ﺍﻟﻀﻴﻒ ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻣﺴﺘﻮﺍﻩ ﺍﻟﻌﻠﻤﻲ ﻳﻔﺘﻘﺮ‬

‫ﺇﱃ ﺃﺩﱏ ﺷﺮﻭﻁ ﺍﻟﺘﺤﺎﻭﺭ ﻭﺃﺳﺎﻟﻴﺐ ﺍﻹﻗﻨﺎﻉ ﻭﺍﻷﺧﺬ ﻭﺍﻟﺮﺩ‪ ..‬ﻭﻫﻮ ﻣﺎ ﻳﺰﻳﺪ ﺍﻟﻄﻴﻨﺔ‬ ‫ﺑﻠﺔ‪.‬‬

‫ﻭﺍﳌﻌﻠﻮﻡ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻳﻨﻄﻠﻘﻮﻥ ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﻭﺍﻗﻌﻨﺎ ﺍﳌﻌﻴﺶ ﻭﻣﻦ ﺍﻟﻮﺿﻊ‬

‫ﺍﻟﺬﻱ ﺁﻟﺖ ﺇﻟﻴﻪ ﺣﺎﻟﻨﺎ ﻭﻳﺮﺑﻄﻮﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻹﺳﻼﻡ ﺑﺸﻜﻞ ﻓﻈﻴﻊ ﻭﻣﻨﻄﻘﻲ ﰲ ﺁﻥ‬ ‫ﻭﺍﺣﺪ‪ ..‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺮﻓﺾ ﺍﻹﺳﻼﻣﻴﻮﻥ ﺍﳋﻮﺽ ﻓﻴﻪ ﲝﺠﺞ ﻭﺍﻫﻴﺔ ﻭﻭﺟﺐ‬ ‫ﻋﻠﻴﻬﻢ ﺣﻴﻨﻬﺎ ﺃﻥ ﻻ ﻳﺘﺠﺎﻫﻠﻮﻩ ﺑﻞ ﺃﻥ ﻳﻌﻄﻮﻩ ﺃﳘﻴﺘﻪ ﻣﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺔ‬

‫ﻭ«ﺍﳊﻞ«‪ ..‬ﻻ ﺃﻥ ﻳﺼﺮﺧﻮﺍ ﰲ ﻛﻞ ﻣﻦ ﳜﺎﻟﻒ ﺣﺮﻓﹰﺎ ﳑﺎ ﺃﻟﻔﻮﻩ ﻭﺍﻋﺘﺎﺩﻭﻩ‪.‬‬ ‫‪165‬‬

‫ﺯﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻟﻄﺨﺖ ﲰﻌﺔ ﺍﻹﺳﻼﻡ ﳑﺎ ﺟﻌﻠﻬﺎ ﺗﺘﺨﺬ‬

‫ﻛﺬﺭﻳﻌﺔ ﺿﺪ ﺍﻹﺳﻼﻡ ﻧﻔﺴﻪ‪.‬‬

‫ﻟﻮ ﻛﺎﻧﻮﺍ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻹﺳﻼﻡ ﰲ ﺑﻠﺪﺍﻧﻨﺎ ﻭﻋﻠﻰ ﺭﻓﻊ ﺷﺄﻧﻪ ﺣﻘﹰﺎ ﻣﺎ ﻛﺎﻧﻮﺍ‬

‫ﺟﻌﻠﻮﺍ ﻣﻦ ﺍﳌﺨﺮﻓﲔ ﻋﻦ ﻗﻨﺎﻋﺔ ﻣﺸﺎﻫﲑ ﻳﺘﺎﺑﻌﻬﻢ ﺍﻟﻨﺎﺱ ﻟﻴﻞ ‪‬ﺎﺭ‪.‬‬

‫ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻧﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺣﻮﺍﺭ ﺑﲔ ﺃﻧﻔﺴﻨﺎ ﻗﺒﻞ ﺃﻥ ﻧﺘﺤﺎﻭﺭ ﻣﻊ ﻏﲑﻧﺎ‪..‬‬ ‫ﻭﺑﺎﻟﻔﻌﻞ‪ ..‬ﳓﺘﺎﺝ ﺇﱃ ﺃﻥ ﻧﺘﺤﺎﻭﺭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻱ ﻗﺒﻞ‪ ..‬ﻭﺃﻥ ﻧﻌﺮﻑ ﻣﺎﺫﺍ ﻧﺮﻳﺪ‪..‬‬

‫ﻼ ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ ﺃﻭ‬ ‫ﻓﻤﺠﺘﻤﻌﻨﺎ ﻭﺍﺣﺪ ﺑﺎﳌﺴﻠﻢ ﻭﺍﳌﺴﻴﺤﻲ ﻭﺣﱴ ﺍﻟﺒﻮﺫﻱ ﺇﻥ ﻭﺟﺪ‪ ..‬ﻓﻤﺜ ﹰ‬

‫ﺍﻻﳊﺎﺩﻳﻮﻥ ﲡﺪﻫﻢ ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺑﺎﺏ ﺍﻟﺮﻓﺾ ﻭﺍﻟﺮﻓﺾ ﻓﻘﻂ‪ ..‬ﻭﺣﲔ ﺗﺴﺄﳍﻢ‪ :‬ﰒ‬

‫ﻣﺎﺫﺍ؟ ﻻ ﲡﺪ ﺇﺟﺎﺑﺔ‪ ..‬ﺃﻣﺎ ﺍﻹﺳﻼﻣﻴﻮﻥ ﻓﻬﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﻻ ﺭﺅﻳﺔ ﻭﺍﺣﺪﺓ‬ ‫ﻼ ﻣﻦ ﳚﺪ ﺑﺄﻥ ﺑﻌﺾ ﺍﳉﻬﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﺗﻔﻜﺮ ﺳﻮﻯ‬ ‫ﻭﺍﺿﺤﺔ‪ ..‬ﻫﻨﺎﻙ ﻣﺜ ﹰ‬

‫ﺑﺈﻟﺰﺍﻣﻴﺔ ﺍﳊﺠﺎﺏ ﻭﻗﻠﻊ ﺑﻴﻮﺕ ﺍﳋﻤﺮ ﻭﺍﻟﺪﻋﺎﺭﺓ ﻭﻓﻘﻂ‪ ..‬ﺃﻣﺎ ﻋﻦ ﺳﻴﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ‬

‫ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻌﻮﺗﻐﻴﲑ ﻃﺮﻳﻘﺔ ﺗﻔﻜﲑﻩ ﻓﻬﻲ ﺁﺧﺮ ﻣﺎ ﳝﻜﻦ ﺍﻟﺘﻔﻜﲑ ﻓﻴﻪ‪ ..‬ﻛﻤﺜﺎﻝ ﻓﻘﻂ‪.‬‬ ‫ﺑﻘﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﺮﱘ‪ ..‬ﱂ ﺃﺟﺪ ﻣﺎ ﺃﻓﺴﺮ ﺑﻪ ﺳﻮﻯ ﻣﺎ ﻗﺎﻟﻪ ﺍﻷﺻﺪﻗﺎﺀ‪ ..‬ﺃﻥ ﻛﺮﱘ‬

‫ﻛﺎﻧﺖ ﺍﻟﺸﻬﺮﺓ ﻫﻲ ﺃﻫﻢ ﻣﺎ ﻳﺮﻏﺐ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪..‬ﻣﻬﻤﺎ ﻛﻠﻒ ﺍﻟﺜﻤﻦ‪ ..‬ﻭﻫﻮ ﻳﺪﻓﻌﻪ‬ ‫ﺍﻵﻥ‪.‬‬

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‫ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻨﺎﻓﺮ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﳝﻜﻨﻚ ﺗﺴﻤﻴﺔ ﻫﺬﻩ ﺍﺍﻟﺘﺪﻭﻳﻨﺔ ﺃﻳﻀ‪‬ﺎ ﺑـ‪» :‬ﻣﺸﻤﺌﺰﻭﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﺻﺎﺣﺒﻪ« ﺃﻭ‬

‫»ﻣﻦ ﻳﻮﻣﻴﺎﺕ ﻋﺎﻣﻞ ﰲ ﻣﻘﻬﻰ ﺇﻧﺘﺮﻧﺖ«‪.‬‬

‫ﻛﺎﻥ ﻳﻮﻣ‪‬ﺎ ﳑﻼ ﻗﺪ ﺑﺪﺃﺗﻪ ﻭﺟﻠﺴﺖ ﰲ ﺍﶈﻞ ﺍﻟﺬﻱ ﺃﻋﻤﻞ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﻟﺼﺒﺎﺡ‪.‬‬

‫ﺑﺪﺃﺕ ﰲ ﺍﻟﻜﻨﺲ ﻭﺍﳌﺴﺢ ﻭﺍﻟﺘﺮﺗﻴﺐ ﺍﳌﻌﺘﺎﺩ ﻓﺎﻟﻠﻴﻠﺔ ﺍﳌﺎﺿﻴﺔ ﻛﺎﻥ ﻣﻘﻬﻰ ﺍﻻﻧﺘﺮﻧﺖ ﻻ‬

‫ﻳﺒﺘﻌﺪ ﰲ ﻭﺻﻔﻪ ﻋﻦ ﻭﺻﻒ »ﺍﻟﻐﺮﺯﺓ« ﺑﺘﻌﺒﲑ ﺍﳌﺼﺮﻳﲔ‪ ..‬ﺣﻮﺍﱄ ﺍﻷﺭﺑﻌﺔ ﺯﺑﺎﺋﻦ ﺑﻘﻮﺍ‬ ‫ﻓﻴﻪ ﻭﻛﻠﻬﻢ ﻳﺪﺧﻨﻮﻥ ﲟﻌﺪﻝ ‪ 4‬ﺳﺠﺎﺋﺮ ﰲ ﺍﻟﺪﻗﻴﻘﺔ‪ ..‬ﺣﱴ ﺃﻧﻚ ﺗﻀﻄﺮ ﻟﻼﻧﺘﻈﺎﺭ‬ ‫ﺧﺎﺭﺟ‪‬ﺎ ﰲ ﺍﻟﱪﺩ ﺍﻟﻘﺎﺭﺹ ﺣﱴ ﳜﺮﺟﻮﺍ‪.‬‬

‫ﻭﻛﺎﻧﺖ ﻣﻦ ﻋﺎﺩﺍﰐ ‪ -‬ﻭﻋﺎﺩﺍﺕ ﺍﻟﻜﻞ ‪ -‬ﰲ ﺍﻟﺼﺒﺎﺡ ﺃﻥ ﺃﺷﻐﻞ ﺍﻹﺫﺍﻋﺔ ﺃﻭ ﲟﺎ ﺃﻧﲏ‬

‫ﺃﻣﻠﻚ ﻛﺎﺭﺕ ﰐ ﰲ ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﻣﺎﺫﺍ ﺗﺴﻤﻰ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺃﻥ ﺃﺷﻐﻞ ﻗﻨﺎﺓ ﺍﻟﻔﺠﺮ ﺃﻭ ﺍ‪‬ﺪ‬ ‫ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ..‬ﻭﰲ ﺍﻟﻐﺎﻟﺐ ﺃﺳﺘﻌﻤﻞ ﻣﺎ ﺃﻣﻠﻜﻪ ﻣﻦ ﺗﺴﺠﻴﻼﺕ ﺻﻮﺗﻴﺔ‪ ..‬ﻣﻊ ﺃﱐ‬

‫ﺃﻋﻠﻢ ﲟﺎ ﺳﺘﻔﻌﻠﻪ ﺍﻟﻌﺎﻣﻠﺔ ﺍﻷﺧﺮﻯ ﻣﻌﻲ ﺣﲔ ﺃﺧﺮﺝ ﺇﱃ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻭ ﻷﻋﻤﺎﻝ‬

‫ﺃﺧﺮﻯ‪ ..‬ﺳﻴﺘﺤﻮﻝ ﺍﶈﻞ ﺇﱃ ﺩﻳﺴﻜﻮﺗﻴﻚ ﺃﻭ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬

‫ﻓﻮﺟﺌﺖ ﺑﺪﺧﻮﻝ ﺷﺎﺏ ﻳﻘﺘﺮﺏ ﻣﻦ ﺍﻟﺜﻼﺛﻴﻨﺎﺕ‪ ..‬ﺍﻟﺸﺎﺏ ﻛﺎﻥ ﻣﻬﻨﺪﻣ‪‬ﺎ ﺃﻧﻴﻘﹰﺎ ﻭﻳﺒﺪﻭ‬

‫ﻋﻠﻴﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﲞﻼﻑ ﻣﺎ ﻫﻮ ﺷﺎﺋﻊ ﻋﻨﺪﻧﺎ ﰲ ﺫﻟﻚ ﺍﳊﻲ‪ ..‬ﺩﺧﻞ ﻓﺠﺄﺓ ﻭﺇﺫﺍ‬

‫ﺑﻪ ﻳﻨﺼﺖ ﺇﱃ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺑﺼﻮﺕ ﺍﻟﺸﻴﺦ ﻣﺸﺎﺭﻱ ﺑﻦ ﺭﺍﺷﺪ ﺍﻟﻌﻔﺎﺳﻲ ﺍﻟﱵ ﺗﺘﺮﺩﺩ‬

‫ﰲ ﺍﻷﺟﻮﺍﺀ‪ ..‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﺘﺴﺠﻴﻞ ﻗﺪ ﺃﻋﺠﺒﻪ ﻓﻄﻠﺐ ﻣﲏ ﻋﻤﻞ ﻧﺴﺨﺔ ﻣﻦ ﺍﻟـ ‪CD‬‬

‫ﻟﻪ‪ ..‬ﰲ ﺍﻷﻭﻝ ﻓﺮﺣﺖ ﻓﻬﺬﻩ ﺑﺪﺍﻳﺔ ﺍﳉﻴﺪﺓ ﳍﺬﺍ ﺍﻟﻨﻬﺎﺭ ﺍﻟﺬﻱ ﺗﻮﻗﻌﺖ ﻟﻪ ﺍﳌﻠﻞ‪..‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﺸﺎﺏ ﻓﺎﺟﺌﲏ ﺑﻌﺒﺎﺭﺓ ﻣﺎ ﻣﻌﻨﺎﻫﺎ‪« :‬ﺳﺄﻗﻀﻲ ﻋﻠﻰ ﺍﻟﺴﻨﺎﻓﺮ ﰲ ﳏﻠﻲ«‪.‬‬ ‫ﺗﺮﺩﺩﺕ ﻟﻠﺤﻈﺔ ﰒ ﺳﺄﻟﺘﻪ‪» :‬ﺃﻱ ﺳﻨﺎﻓﺮ؟«‬

‫ﺭﺩ ﻣﺒﺎﺷﺮﺓ‪» :‬ﺍﳉﻦ ﺍﻟﺬﻱ ﻳﻠﻌﺐ ﻭﻳﻠﻬﻮ ﻭﻳﻜﺴﻦ ﳏﻠﻲ«‬ ‫ﻓﻮﺟﺌﺖ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻓﻘﻠﻦ ﻟﻪ‪» :‬ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺴﺘﻌﻤﻞ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪..‬‬

‫ﺍﻟﻘﺮﺁﻥ ﻟﻠﺘﺪﺑﺮ ﻭﺍﻟﺘﻤﻌﻦ ﰲ ﺁﻳﺎﺕ ﺍﷲ‪ ..‬ﻭﺍﻟﻌﻼﺝ ﺑﻪ ﻟﺪﻳﻪ ﳐﺘﺼﻮﻥ ﺇﳉﺄ ﺇﻟﻴﻬﻢ‪«..‬‬

‫ﻗﺎﻃﻌﲏ ﺑﻐﻀﺐ‪» :‬ﻫﺮﺍﺀ ‪ -‬ﺧﺮﻃﻲ ﺑﺎﻟﺪﺍﺭﺟﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ‪ -‬ﻛﻠﻬﻢ ﻧﺼﺎﺑﻮﻥ‪..‬‬ ‫‪167‬‬

‫ﺷﺮﻳﻂ ﻭﺍﺣﺪ ﺃﺷﻐﻠﻪ ﻃﻮﺍﻝ ﺍﻟﻨﻬﺎﺭ ﻭﺃﻧﺎ ﻃﻬﺮﺕ ﺍﶈﻞ ﻣﻦ ﺍﳋﺒﺎﺋﺚ ﻭﻣﻦ ﺍﻟﺴﻨﺎﻓﺮ«‪.‬‬

‫ﻭﻗﻔﺖ ﻟﱪﻫﺔ ﺃﻭ ﻟﻮﻫﻠﺔ ﻫﻨﺎﻙ ﻟﺒﺲ ﻟﺪﻱ ﰲ ﺍﻟﻠﻔﻈﲔ‪ ..‬ﻭﻗﻔﺖ ﺃﲪﻠﻖ ﻓﻴﻪ ﻭﱂ‬

‫ﺃﺟﺪ ﻣﺎ ﺃﺭﺩ ﺑﻪ‪ ..‬ﻓﻬﺬﺍ ﺍﳌﻨﻄﻖ ﺃﲰﻊ ﻋﻨﻪ ﻭﺃﻗﺮﺃ ﻋﻨﻪ ﻭﺃﺣﻴﺎﻧﺎ ﺃﺣﻀﺮﻩ ﺃﲰﻌﻪ ﻣﻦ‬

‫ﺃﻧﺎﺱ ﻳﻔﻜﺮﻭﻥ ﺑﻨﻔﺲ ﺍﻟﺘﻔﻜﲑ ﺃﻣﺎ ﺃﻥ ﻳﺘﻔﺎﻋﻠﻮﺍ ﻣﻌﻪ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺼﺎﻓﻘﺔ ﻓﻬﺬﻩ ﺃﻏﺮﺏ‪.‬‬ ‫ﻃﺒﻌ‪‬ﺎ ﲨﻴﻌﻨﺎ ﻳﻌﻠﻢ ﻭﺭﲟﺎ ﻳﻌﻴﺶ ﺃﻳﻀ‪‬ﺎ ﺧﺰﻋﺒﻼﺕ ﻣﺜﻞ ﻫﺬﻩ‪..‬ﺍﻟﺸﻲﺀ ﺍﻵﺧﺮ ﰲ‬

‫ﺇﺣﺪﻯ ﺍﳌﺮﺍﺕ ﺩﺧﻠﺖ ﻃﺎﻟﺒﺔ ﺟﺎﻣﻌﻴﺔ ﻟﻠﻤﺤﻞ ﻭﻛﺎﻧﺖ ﺗﺒﺤﺚ ﰲ ﺍﻷﺭﻓﻒ ﺍﳌﺼﻄﻔﺔ ﻓﻴﻬﺎ‬ ‫ﺍﻟﺴﻴﺪﻳﻬﺎﺕ‪ ..‬ﰒ ﺗﻮﻗﻔﺖ ﻋﻨﺪ ﻧﻔﺲ ﺍﻟﺸﻴﺦ ﻣﺸﺎﺭﻱ ﺑﻦ ﺭﺍﺷﺪ ﺍﻟﻌﻔﺎﺳﻲ ﻓﺤﻤﻠﺖ‬

‫ﺍﻟﺴﻴﺪﻱ ﺑﲔ ﻳﺪﻳﻬﺎ ﰒ ﺳﺄﻟﺘﲏ ﻭﻋﻠﻰ ﺷﻔﺘﻴﻬﺎ ﺍﺭﺗﺴﻤﺖ ﺍﺑﺘﺴﺎﻣﺔ‪ :‬ﻫﻞ ﻳﻐﲏ ﺟﻴﺪ‪‬ﺍ؟‬

‫ﱂ ﺃﻓﻬﻤﻬﺎ ﺟﻴﺪ‪‬ﺍ ﻓﻘﻠﺖ ﳍﺎ‪» :‬ﺇﻧﻪ ﻻ ﻳﻐﲏ‪ ..‬ﺫﺍﻙ ﺳﻴﺪﻱ ﻗﺮﺁﻥ ﻛﺮﱘ ﻭﻟﻴﺲ‬

‫ﺳﻴﺪﻱ ﺃﻏﺎﱐ‪ ..‬ﺇﻧﻪ ﻣﻘﺮﺉ ﻭﻟﻴﺲ ﻣﻄﺮﺏ«‪.‬‬

‫ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺳﻮﻯ ﺃﻥ ﺍﴰﺄﺯﺕ ﻭﺗﻨﻐﺺ ﺍﻟﻜﻮﻥ ﰲ ﻋﻴﻨﻴﻬﺎ ﻭﺃﻋﺎﺩﺕ ﺍﻟﺴﻴﺪﻱ ﺇﱃ‬

‫ﻣﻜﺎﻧﻪ ﺑﻨﻮﻉ ﻣﻦ ﺍﻟﻀﺠﺮ‪.‬‬

‫ﻭﺃﺧﺮﻯ ﺩﺧﻠﺖ ﻟﺘﺠﻠﺲ ﻭﻛﻨﺖ ﺃﺳﺘﻤﻊ ﺣﻴﻨﻬﺎ ﻷﺣﺪ ﺍﻷﻧﺎﺷﻴﺪ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ‬

‫ﲪﻠﺘﻬﺎ ﻣﻦ ﺍﻹﻧﺘﺮﻧﺖ ﻭﳓﻦ ﻋﻨﺪﻧﺎ ﻻ ﻧﺴﻤﺢ ﺑﺘﻌﺪﺩ ﺍﻟﺴﻤﺎﻋﺎﺕ ﰲ ﺍﻷﺟﻬﺰﺓ‪ ..‬ﻓﻤﺎ‬ ‫ﻛﺎﻥ ﻣﻨﻬﺎ ﻫﻲ ﺍﻷﺧﺮﻯ ﺳﻮﻯ ﺃﻥ ﺑﺪﺃﺕ ﰲ ﺍﻟﺘﺬﻣﺮ ﻭﻗﺎﻟﺖ‪» :‬ﻏﲑﻭﺍ ﻟﻨﺎ ﻫﺬﺍ ﺍﻟﻌﺒﺚ‪..‬‬ ‫ﻭﻛﺄﻧﻨﺎ ﰲ ﻣﻜﺔ‪ ..‬ﺟﺪﻭﺍ ﻟﻨﺎ ﺃﻏﺎﱐ ﻣﺼﺮﻳﺔ ﺃﻭ ﻛﻮﻧﺘﺮﻱ«‪ ..‬ﻟﻮ ﱂ ﺗﻜﻦ ﺟﺎﺭﺗﻨﺎ‬

‫ﻟﺼﻔﻌﺘﻬﺎ ﻭﻟﺮﻣﻴﺘﻬﺎ ﲢﺖ ﺃﻭﻝ ﺣﺎﻓﻠﺔ ﲤﺮ ﲜﺎﻧﺒﻨﺎ‪.‬‬

‫ﻣﺎ ﻫﺬﺍ ﺍﳌﻠﻞ‪ ..‬ﺇﻣﺎ ﺃﻧﺎﺱ ﻳﺘﻌﺎﻣﻠﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﺳﻠﻮﺏ ﺧﺎﻃﺊ ﻭﺃﺣﻴﺎﻧ ﹰﺎ‬

‫ﻣﺴﺘﻔﺰ‪..‬‬

‫ﻭﺇﻣﺎ ﺃﻧﺎﺱ ﻣﺎ ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﺑﺎﻟﻘﺮﺁﻥ ﺣﱴ ﺗﺸﻤﺌﺰ ﺃﺑﺪﺍ‪‬ﻢ‪ ..‬ﻭﺁﺧﺮﻭﻥ ﺃﻛﺎﺩ ﺃﻗﺘﻠﻬﻢ‬

‫ﻷ‪‬ﻢ ﻓﻘﻂ ﻻ ﳚﻴﺪﻭﻥ ﺳﻮﻯ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻛﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺤﻀﺮ‬

‫ﺍﻟﺬﻱ ﻳﺘﺼﻮﺭﻭﻥ ﺑﺄﻧﻪ ﻗﺪ ﺻﺎﺭ ﻣﻠﻜﹰﺎ ﳍﻢ؟‬

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‫ﺣﻜﺎﻳﺎﺕ ﺭﻣﻀﺎﻥ ﻭﺍﳌﺴﺎﺟﺪ‬ ‫ﰲ ﺣﻴﻨﺎ ﳓﻦ ﻭﺍﳌﻌﺬﺭﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﻟﻘﻄﺎﺀ ﻻ ﳒﺪ ﺃﻳﻦ ﻧﺼﻠﻲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪..‬‬

‫ﺣﱴ ﺍﳌﺼﻠﻰ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﻗﺒﻞ ﻣﻼﺫﻧﺎ ﻟﻌﺐ ﻋﻠﻴﻪ ﺑﻌﺾ ﻣﻦ ﻛﺎﻧﻮﺍ ﻣﻊ “ﺇﺳﻼﻣﻴﺔ‬

‫ﺍﳉﺰﺍﺋﺮ” ﻭﺷﻌﺎﺭ “ﻋﻠﻴﻬﺎ ﳓﻴﺎ ﻭﻋﻠﻴﻬﺎ ﳕﻮﺕ” ﻭﺗﺒﺨﺮ ﺗﺪﻳﻨﻬﻢ ﻫﺬﺍ ﻭﺃﺧﺬﻭﺍ ﻣﻘﺮ‬

‫ﺍﳌﺼﻠﻰ ﻣﻜﺎﻧ ﹰﺎ ﻟﺘﺠﺎﺭ‪‬ﻢ ﻓﻜﻲ ﻧﺼﻠﻲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻧﻨﺘﻘﻞ ﻛﻴﻠﻮﻣﺘﺮﺍﺕ ﻣﻌﺪﻭﺩﺓ‪..‬‬

‫ﻣﺴﺠﺪ ﺍﳊﻲ ﺍ‪‬ﺎﺭﻭ ﻟﻨﺎ ﻫﻮ ﺍﻟﺒﺪﻳﻞ ﺣﱴ ﻳﻔﺮﺝ ﺍﷲ ﻋﻠﻴﻨﺎ ﻭﻧﺒﲏ ﻣﺴﺠﺪ‪‬ﺍ ﻭﻧﻜﻒ‬

‫ﻋﻦ ﺍﻟﺘﻄﻔﻞ ﻋﻠﻰ ﺍﻻﺣﻴﺎﺀ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻻ ﻳﺸﻜﻮﺍ ﺃﻫﻠﻬﺎ ﻣﻦ ﺑﻌﺪ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻦ‬ ‫ﻼ ﻭﻓﺠﺮ‪‬ﺍ‪ ..‬ﻭﻗﺪ ﻻﺣﻈﺖ ﻫﺬﺍ ﻓﻔﻲ ﺣﻴﻨﺎ ﻋﻤﻮﻣ‪‬ﺎ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‬ ‫ﺧﻄﻮﺭﺓ ﺍﻟﻄﺮﻳﻖ ﻟﻴ ﹰ‬

‫ﻣﻦ ﺑﲔ ‪ 742‬ﻣﺴﻜﻦ ﳜﺮﺝ ﳍﺎ ‪ 8‬ﺃﺷﺨﺎﺹ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﻭﺍﻟﺴﺒﺐ ﻫﻮ ﺍﳋﻮﻑ ﻭﻋﺪﻡ‬

‫ﺍﻷﻣﺎﻥ‪ ..‬ﺃﻧﺎ ﰲ ﺍﻟﻐﺎﻟﺐ ﻳﻮﻗﻀﲏ ﻣﻨﺒﻪ ﺍﳍﺎﺗﻒ ﺍﻟﻨﻘﺎﻝ ﻓﺄﻃﻔﺌﻪ ﻋﻠﻰ ﺃﻣﻞ ﺃﻥ ﺃ‪‬ﺾ‬

‫ﺑﻌﺪ ﺩﻗﺎﺋﻖ ﻭﺃﺳﺘﻴﻘﻆ ﺑﺎﻟﻔﻌﻞ ﻭﻟﻜﻦ ﺍﳌﺸﻜﻠﺔ ﺃﻥ ﺿﻮﺀ ﺍﻟﻨﻬﺎﺭ ﺣﻴﻨﻬﺎ ﻳﻐﻤﺮﱐ ﻭﺻﻮﺕ‬ ‫ﺃﻣﻲ ﳜﺘﺮﻕ ﺃﺫﱐ ﻳﻄﺎﻟﺒﲏ ﺑﺎﻟﻘﻴﺎﻡ!! ‪ .‬ﻓﻘﺪ “ﺭﺍﺡ ﺍﳊﺎﻝ”‪..‬‬

‫ﰲ ﺭﻣﻀﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻗﺮﺭﺕ ﺃﻥ ﺃﻋﺎﻭﺩ ﺍﻟﻜﺮﺓ ﻭﺃﻥ ﺃﻋﻮﺩ ﺇﱃ ﺳﺎﺑﻖ ﻋﻬﺪﻱ ﺑﺼﻼﺓ‬

‫ﺍﻟﻔﺠﺮ‪ ..‬ﺍﳊﻤﺪ ﷲ ﳒﺤﺖ ﰲ ﺇﻗﻨﺎﻉ ﻧﻔﺴﻲ ﰲ ﺍﻟﻘﻴﺎﻡ ﻓﻮﺭ ﲰﺎﻋﻲ ﻟﻠﻤﻨﺒﻪ ﺃﻭ‬ ‫ﺍﻵﺫﺍﻥ‪..‬‬

‫ﺍﳌﺸﻜﻠﺔ ﺃﻧﲏ ﺻﺮﺕ ﺃﻣﻘﺖ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﺍﳊﻲ ﺍ‪‬ﺎﻭﺭ‪ ..‬ﻭﺍﻟﺴﺒﺐ ﻫﻮ ﺍﳌﺴﺠﺪ‬

‫ﻛﻜﻞ‪ ..‬ﺍﳌﺴﺠﺪ ﻣﻬﻤﻞ ﻛﻤﺎ ﺍﻟﻌﺎﺩﺓ‪ ..‬ﺍﻟﺘﺮﺍﺏ ﻭﺍﻟﻐﺒﺎﺭ ﻳﻐﺰﻭﺍﻥ ﺍﳌﻜﺎﻥ ﻭﻛﺄ‪‬ﺎ “ﻏﺮﺯﺓ‬

‫ﺍﻟﻌﻢ ﺳﻌﻴﺪ” ﻣﺎ ﺃﻥ ﺗﻨﺘﻬﻲ ﻣﻦ ﺍﻟﺼﻼﺓ ﺣﱴ ﲤﺴﺢ ﺭﻃﻠﹰﺎ ﻣﻦ ﺍﻷﺗﺮﺑﺔ ﻭﺍﻟﺘﱭ ﻣﻦ ﻋﻠﻰ‬

‫ﺟﺒﻬﺘﻚ‪ ..‬ﻓﺎﻟﺸﻴﻮﺥ ﳚﻠﺴﻮﻥ ﻗﺮﻳﺒ‪‬ﺎ ﻣﻦ ﺍﳌﺴﺠﺪ ﻳﻠﻌﺒﻮﻥ ﻟﻌﺒﺔ “ﺍﳋﺮﻗﺒﺔ” ﻭﺳﻂ‬ ‫ﺍﻟﺘﺮﺍﺏ ﻭﺍﻷﻭﺳﺎﺥ ﻭﻋﻨﺪ ﺍﻷﺫﺍﻥ ﳛﻤﻠﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻣﺒﺎﺷﺮﺓ ﻟﻠﺼﻼﺓ !!‪..‬‬

‫ﺍﻟﻜﺎﺭﺛﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺻﻮﺕ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﳌﺆﺫﻥ ﻓﻜﻼﳘﺎ ﻻ ﳚﻴﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺻﻮﺗﻪ‬

‫ﻧﺸﺎﺯ ﻭﺍﻷﺻﺢ ﳜﺘﻨﻖ ﺍﻟﻮﺍﺣﺪ ﺣﲔ ﻳﺴﺘﻤﻊ ﺇﻟﻴﻬﻤﺎ ﻭﳘﺎ ﻳﺘﻠﻮﺍﻥ ﻛﻼﻡ ﺍﷲ‪ ..‬ﺃﺗﺴﺎﺋﻞ‬

‫ﻋﻦ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻮﻇﻴﻒ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ؟‪ ..‬ﻓﻤﺪﻳﺮﻳﺔ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﻫﻨﺎ ﻛﻤﺎ ﻗﺎﻝ‬

‫ﺃﺣﺪﻫﻢ ﻣﻦ ﻗﺒﻞ ﻋﺒﺎﺭﺓ ﻋﻦ “ﺍﻟﻨﻄﻴﺤﺔ ﻭﺍﳌﺘﺮﺩﻳﺔ ﻭﻣﺎ ﺃﻛﻞ ﺍﻟﺴﺒﻊ“! ﻭﻗﺪ ﺻﺪﻕ ﰲ‬ ‫ﺫﻟﻚ‪ ..‬ﻭﻗﺪ ﲰﻌﺖ ﻣﻨﺬ ﺃﻳﺎﻡ ﻗﻠﻴﻠﺔ ﻋﻦ ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﰲ ﲜﺎﻳﺔ ﻳﻠﻘﻲ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ‬

‫ﻭﻫﻮ “ﺭﺍﻓﻊ ﴰﺔ”!!!! ﻭﻻ ﺗﺴﺌﻠﻮﱐ ﻋﻦ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﻷ‪‬ﺎ ﻣﻘﺰﺯﺓ ﺟﺪ‪‬ﺍ‪..‬‬ ‫‪169‬‬

‫ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﺍﳉﻮ ﺍﻟﻌﺎﻡ ﻟﻠﺤﻲ ﺍ‪‬ﺎﻭﺭ ﻭﺍﻟﺬﻱ ﻟﻴﺲ ﺷﻌﺒﻴ‪‬ﺎ ﻛﻤﺎ ﳛﻠﻮ ﻟﻠﺒﻌﺾ‬

‫ﺗﺴﻤﻴﺘﻪ‪ ..‬ﺇﳕﺎ ﻣﺘﺪﻫﻮﺭ‪‬ﺍ ﺇﱃ ﺣﺪ ﻻ ﻳﻮﺻﻒ‪ ..‬ﻭﻣﻦ ﻳﺴﻤﻮﻥ “ﺍﻟﺴﻔﻠﻴﺔ” ﻋﻠﻴﻚ ﺃﻥ‬ ‫ﺗﺒﺘﻌﺪ ﻋﻨﻬﻢ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ ..‬ﻓﺤﲔ ﻳﺼﻠﻲ ﺃﺣﺪﻫﻢ ﲜﺎﻧﺒﻚ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﻐﺎﺿﻰ ﻋﻦ‬

‫ﻛﻢ “ﺍﳌﻨﻐﺼﺎﺕ” ﺍﻟﱵ ﺳﺘﻬﻞ ﻋﻠﻴﻚ ﻭﻋﻠﻰ ﺻﻼﺗﻚ‪ ..‬ﺑﺪﺍﻳﺔ ﺑﺎﻟﺮﺍﺋﺤﺔ ﺍﳌﺴﻤﺎﺓ‬ ‫“ﺍﳌﺴﻚ” ﻭﻗﺪ ﺍﻧﺘﻬﺖ ﻣﺪﺓ ﺻﻼﺣﻴﺘﻬﺎ‪ ..‬ﺇﻧﺘﻬﺎ ًﺀ ﺑﻌﻔﺲ ﻭﺭﻓﺲ ﻗﺪﻣﻴﻚ ﳏﺎﻭﻟ ﹰﺔ ﻣﻨﻪ‬

‫“ﺳﺪ ﺍﻟﻔﺮﺝ ﻭﺍﻟﺜﻐﺮﺍﺕ“‪ ..‬ﻭﺗﺒﻘﻰ ﻃﻮﺍﻝ ﻣﺪﺓ ﺍﻟﺼﻼﺓ ﺑﲔ ﺍﻟﺼﻮﺕ ﺍﻟﻨﺸﺎﺯ ﻭﺍﻟﺘﺮﺍﺏ‬ ‫ﻭﺍﳌﺼﻠﻲ ﺍﳌﺰﻋﺞ ﲜﺎﻧﺒﻚ‪.‬‬

‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻛﻨﺖ ﺃﺫﻫﺐ ﻟﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﰲ ﻣﺴﺠﺪ ﺣﻲ ﺁﺧﺮ ﺑﻌﻴﺪ ﻋﻨﺎ ﺑﻌﺸﺮﻭﻥ‬

‫ﺩﻗﻴﻘﺔ ﻣﻦ ﺍﳌﺸﻲ ﻛﻮﻧﻪ ﻣﺴﺠﺪ ﺑﻌﻴﺪ ﻋﻦ ﺿﺠﻴﺞ ﺍﻟﺴﻴﺎﺭﺍﺕ‪ ..‬ﺇﻣﺎﻣﻪ ﳏﺘﺮﻡ ﻭﺩﺭﻭﺳﻪ‬ ‫ﳐﺘﻠﻔﺔ ﻭﺟﺪﻳﺪﺓ ﻟﻪ ﺇﻟﻘﺎﺀ ﳑﺘﻊ ﻭﻳﺘﺠﻨﺐ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺟﻞ ﻻﺃﺋﻤﺔ ﻭﻛﺄ‪‬ﻢ‬

‫ﻧﺴﺨﺔ ﻭﺍﺣﺪﺓ‪ ..‬ﺍﳌﺸﻜﻠﺔ ﺃﻧﻪ ﻳﻄﻴﻞ ﺳﻮﺍﺀ ﰲ ﺩﺭﺱ ﻭﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﺧﻼﻝ ﺳﺎﻋﺘﲔ‬

‫ﻛﺎﻣﻠﺘﲔ ﺃﻭ ﰲ ﺍﻟﺪﺭﺱ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺣﻴﺚ ﻳﻨﺴﻰ ﻧﻔﺴﻪ ﻭﻳﺘﻔﺮﻉ ﺍﻟﺪﺭﺱ ﺇﱃ‬ ‫ﻣﻮﺍﺿﻴﻊ ﺟﺎﻧﺒﻴﺔ ﳑﺎ ﳚﻌﻠﻨﺎ ﻧﺘﺄﺧﺮ ﰲ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﺘﺮﺍﻭﻳﺢ‪ ..‬ﻭﺯﺍﺩ ﰲ ﺍﳌﺮﺓ‬ ‫ﺍﻷﺧﲑﺓ ﺃﻥ ﺍﻧﻘﻄﻌﺖ ﺍﻟﻜﻬﺮﺑﺎﺀ ﻋﻦ ﺍﳊﻲ ﻭﻋﻦ ﺍﳌﺴﺠﺪ ﻓﺼﺎﺭ ﻟﺰﺍﻣ‪‬ﺎ ﻋﻠﻰ ﻣﻦ ﻳﺆﻣﻨﺎ ﺃﻥ‬

‫ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﺧﻼﻝ ﺍﻟﻘﺮﺍﺀﺓ ﺣﱴ ﻳﺴﻤﻊ ﻣﻦ ﻫﻢ ﰲ ﺍﳋﻠﻒ‪ ..‬ﻃﺒﻌ‪‬ﺎ ﺍﳌﺴﺠﺪ ﺻﺎﺭ‬ ‫ﻣﻬﺮﺟﺎﻧ‪‬ﺎ ﻟﻸﺿﻮﺍﺀ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻠﻮﻥ ﺑﺴﺒﺐ ﺍﳍﻮﺍﺗﻒ ﺍﻟﻨﻘﺎﻟﺔ ﺍﻟﱵ ﺍﺳﺘﻌﻤﻠﻬﺎ‬

‫ﺍﳌﺼﻠﻮﻥ ﻭﺃﺣﺪﻫﻢ ﻳﺘﺤﺪﺙ ﲝﻤﺎﺱ ﻭﻓﺮﺣﺔ “ﲢﻴﺎ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ“‪ ..‬ﻭﺍﻧﺘﻬﺖ ﺻﻼﺓ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ ﺣﻴﻨﻬﺎ ﺑﺎ‪‬ﻤﺎﺭ ﻏﺰﻳﺮ ﻟﻸﻣﻄﺎﺭ ﰲ ﺍﳋﺎﺭﺝ ﺩﻭﻥ ﺗﻮﻗﻒ ﻭﳓﻦ ﻻ ﳕﻠﻚ ﻛﻴﻒ‬

‫ﻧﺼﺮﻑ ﺗﻠﻚ ﺍﳌﻴﺎﻩ ﻓﺘﺒﻘﻰ ﺍﳌﺪﻳﻨﺔ ﻟﻌﺪﺓ ﺃﻳﺎﻡ ﻋﺒﺎﺭﺓ ﻋﻦ ﺑﺮﻛﺔ ﻣﻦ ﺍﳌﻴﺎﻩ ﻋﻠﻴﻚ ﰲ ﻛﻞ‬

‫ﻣﺮﺓ ﺍﻥ ﲣﻠﻊ ﻧﻌﻠﻴﻚ ﻭﺗﺸﻤﺮ ﻋﻠﻰ ﺭﺟﻠﻴﻚ ﻭﺗﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺣﱴ ﻻ ﺗﺘﻠﻒ ﺃﻱ ﺷﻲﺀ‪..‬‬ ‫ﻭﻋﺪﺕ ﺇﱃ ﺍﳌﱰﻝ ﻭﻗﺪ ﺃﺧﺬﺕ ﲪﺎﻣ‪‬ﺎ ﺑﺎﺭﺩ‪‬ﺍ ﻣﻦ ﺍﳌﻄﺮ‪..‬‬

‫ﺣﱴ ﺃﺻﻠﻲ ﺻﻼ ﹰﺓ ﺟﻴﺪﺓ ﺃﺳﺘﻄﻴﻊ ﻓﻴﻬﺎ ﺣﻘﹰﺎ ﺃﻥ ﺃﺣﺲ ﲟﻌﲎ “ﺍﻟﺼﻼﺓ‬

‫ﻭﺍﳋﺸﻮﻉ” ﻗﺮﺭﺕ ﺃﻥ ﺃﻧﺘﻘﻞ ﺇﱃ “ﻣﺴﺠﺪ ﺃﻭﻝ ﻧﻮﻓﻤﱪ” ‪ ..‬ﺻﺤﻴﺢ ﺍﳌﺴﺎﻓﺔ ﺍﻟﱵ‬

‫ﺃﻗﻄﻌﻬﺎ ﺣﱴ ﺃﺻﻠﻪ ﻫﻲ ﺣﻮﺍﱄ ﺍﳋﻤﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ﺩﻗﻴﻘﺔ ﻣﺸﻴ‪‬ﺎ ﻋﺎﺩﻳ‪‬ﺎ ﻭﻟﻜﻦ ﻻ‬ ‫ﻣﺸﻜﻠﺔ ﰲ ﻫﺬﺍ ﺇﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻟﺘﻀﺤﻴﺔ‪ ..‬ﻫﻮ ﺃﻛﱪ ﻣﺴﺠﺪ ﰲ ﺍﳉﺰﺍﺋﺮ ﺣﺎﻟﻴ‪‬ﺎ ﻛﻤﺎ‬

‫ﻗﺮﺃﺕ ﻭﻛﻤﺎ ﻳﻘﺎﻝ ﻭﻟﺴﺖ ﺃﻋﺮﻑ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺴﺠﺪ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﰲ‬ ‫‪170‬‬

‫ﻗﺴﻨﻄﻴﻨﺔ‪ ..‬ﺍﳌﻬﻢ ﺃﻧﻪ ﻣﺼﻤﻢ ﻋﻠﻰ ﺍﻟﻄﺮﺍﺯ ﺍﳌﺸﺮﻗﻲ ﺍﻟﺪﻣﺸﻘﻲ ﻭﻻ ﻋﻠﻢ ﱄ ﻫﻨﺎ‬

‫ﺑﺎﳍﻨﺪﺳﺔ ﺍﳌﻌﻤﺎﺭﻳﺔ ﻓﻜﻞ ﻣﺎ ﺃﻋﺮﻓﻪ ﺃﻧﲏ ﺣﺎﳌﺎ ﺃﺩﺧﻞ ﺇﻟﻴﻪ ﺍﻧﺘﻘﻞ ﺇﱃ ﻋﺎﱂ ﺁﺧﺮ‬ ‫ﻭﺟﻮ ﺁﺧﺮ ﻣﻦ ﺍﻟﺴﻜﻴﻨﺔ ﺍﻟﻨﺎﺩﺭﺓ ﺍﻟﻮﺟﻮﺩ‪ ..‬ﺯﺩ ﻋﻠﻰ ﻫﺬﺍ ﻓﻬﻮ ‪‬ﻲ ﺍﻟﻄﻠﻌﺔ ﺇﻥ ﺻﺢ‬ ‫ﺍﻟﺘﻌﺒﲑ‪..‬‬

‫ﺃﺫﻛﺮ ﺃﻥ ﻳﻮﻡ ﺍﻓﺘﺘﺎﺣﻪ ﺻﻠﻰ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ‪ 20‬ﺃﻟﻒ ﻣﺼﻞ‪ ..‬ﻫﺎﺩﺉ ﻭﻧﻈﻴﻒ‪ ..‬ﺃﻫﻠﻪ‬

‫ﻫﻢ ﺃﻫﻞ ﺑﺎﺗﻨﺔ ﲨﻴﻌﻬﻢ ﻓﻬﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗﻨﻜﺴﺮ ﺑﺸﺎﻧﻪ ﻗﺎﻋﺪﺓ “ﻣﺴﺠﺪ ﺍﳊﻲ =‬ ‫ﺳﻜﺎﻥ ﺍﳊﻲ“‪ ..‬ﺍﳉﻤﻴﻞ ﺃﻳﻀ‪‬ﺎ ﻫﻮ ﺍﻹﻣﺎﻡ ﻭﺻﻮﺗﻪ‪ ..‬ﻭﻫﻮ ﺍﻹﻣﺎﻡ “ﺷﻜﻴﺐ” ﺃﺣﺪ ﺃﺷﻬﺮ‬ ‫ﺍﻟﻘﺮﺍﺀ ﻫﻨﺎ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺍﳉﺰﺍﺋﺮ ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﺗﺒﺨﺲ ﺍﻟﻨﺎﺱ ﺣﻘﻬﺎ‪ ..‬ﻭﻟﻮ ﺍﺳﺘﻤﻊ‬

‫ﺇﻟﻴﻪ ﺃﻫﻞ ﺍﳌﺸﺮﻕ ﻟﻔﻬﻤﻮﱐ ﺟﻴﺪ‪‬ﺍ‪ ..‬ﻛﻤﺎ ﻳﻌﱪ ﺍﻟﺒﻌﺾ “ﺻﻮﺗﻪ ﻋﺬﺏ ﻭﻧﻘﻲ” ﻣﺎ ﺃﻥ‬ ‫ﺗﺴﺘﻤﻊ ﺇﻟﻴﻪ ﺣﱴ ﺗﻨﺴﻰ ﻛﻞ ﺷﻲﺀ ﻭﺗﺒﻘﻰ ﺗﺴﺘﻤﻊ ﺇﻟﻴﻪ ﻛﻠﻤﺔ ﺑﻜﻠﻤﺔ ﺁﻳ ﹰﺔ ﺑﺂﻳﺔ ﺳﻮﺭﺓ‬

‫ﺑﺴﻮﺭﺓ‪ ..‬ﺗﻨﺴﻰ ﺍﻟﻮﻗﻮﻑ ﻭﺗﻌﺒﻪ ﻭﺗﻨﺴﻰ ﺍﳊﺮ ﻭﻧﻘﺺ ﺍﻟﺘﻬﻮﻳﺔ‪ ..‬ﻋﻠﻰ ﻋﻜﺲ ﺍﳌﺴﺎﺟﺪ‬ ‫ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﻨﺴﻴﻚ ﻧﻔﺴﻚ ﻣﻊ ﺃﻭﻝ ﺭﻛﻌﺔ ﻭﺗﻐﺮﻕ ﰲ ﻋﺎﱂ ﻣﻦ ﺍﻷﻓﻜﺎﺭ “ﺍﻟﺒﻴﺖ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻤﻞ ﺍﻟﺴﺎﻧﺪﻭﻳﺘﺸﺎﺕ ﺍﻟﻔﻮﺗﻮﺷﻮﺏ‪ ..‬ﻭﻫﻠﻢ ﺟﺮﺍ”‪..‬‬

‫ﺇﻧﻪ ﻣﺴﺠﺪ ﻳﺸﻜﻞ ﻋﻼﻣﺔ ﺟﻴﺪﺓ ﺟﺪ‪‬ﺍ ﰲ ﺗﺎﺭﻳﺦ ﻣﺪﻳﻨﺔ ﺑﺎﺗﻨﺔ ﻭﺍﳉﺰﺍﺋﺮ ﻛﻜﻞ‪..‬‬

‫ﻫﺬﻩ ﺻﻮﺭﺓ ﻭﺟﺪ‪‬ﺎ ﰲ ﺃﺣﺪ ﻣﻮﺍﺿﻴﻊ ﻣﻨﺘﺪﻳﺎﺕ ﺍﳉﻠﻔﺔ ﺣﻴﺚ ﱂ ﺃﺳﺘﻄﻊ ﺃﻥ ﺁﺧﺬ ﻟﻜﻢ‬

‫ﻼ ﻭﺭﲟﺎ ﰲ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﺇﺫﺍ ﺃﺣﻴﺎﻧﺎ‬ ‫ﺻﻮﺭ‪‬ﺍ ﺑﻨﻔﺴﻲ ﻟﺘﻔﻬﻤﻮﺍ ﻋﻤﺎ ﺃﲢﺪﺙ‪ ..‬ﺭﲟﺎ ﻣﺴﺘﻘﺒ ﹰ‬ ‫ﺍﷲ‪..‬‬

‫ﺍﳌﻬﻢ ﰲ ﻫﺬﺍ ﻛﻠﻪ ﺇﺫﺍ ﻣﺎ ﺻﺎﺩﻓﺘﻜﻢ ﺯﻳﺎﺭﺓ ﳌﺪﻳﻨﺔ ﺑﺎﺗﻨﺔ‪ ..‬ﻻﺗﻨﺴﻮﺍ ﺯﻳﺎﺭﺓ ﻫﺬﺍ‬

‫ﺍﳌﺴﺠﺪ ﻷﻥ ﺍﻟﻜﻠﻤﺎﺕ ﻻ ﺗﻐﲏ ﻋﻦ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﻟﺰﻳﺎﺭﺓ‪ ..‬ﻭﻋﻦ ﺍﻹﺣﺴﺎﺱ ﺑﺎﳉﻮ‬ ‫ﺍﻹﳝﺎﱐ ﺍﻟﺬﻱ ﻧﺎﺩﺭ‪‬ﺍ ﻣﺎ ﳒﺪﻩ ﺑﲔ ﻣﺴﺎﺟﺪﻧﺎ‪..‬‬

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‫ﺧﻄﺐ ﺍﳉﻤﻌﺔ ﰲ ﺍﳉﺰﺍﺋﺮ‬ ‫ﺇﻋﻼﻥ ﻣﻦ ﻭﺯﺍﺭﺓ ﺍﳌﻠﻞ ﻭﺍﻟﺴﺄﻡ ﻭﺍﻟﻠﻐﻂ‬ ‫ﺇﺫﺍ ﻛﻨﺖ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﺍﻟﻨﻮﻡ‪..‬‬

‫ﻼ‪.‬‬ ‫ﺇﺫﺍ ﻛﻨﺖ ﻣﺼﺎﺏ ﺑـ ﻫﺮﻭﺏ ﺍﻟﻨﻮﻡ ﺃﻭ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟـ ‪ Insomnia‬ﻟﻴ ﹰ‬

‫ﻼ ﻋﻦ ﺍﻟﻌﻼﺝ ﻟﺪﺭﺟﺔ ﺃﻧﻚ ﻗﺪ ﻗﺮﺭﺕ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻓﻴﻠﻢ ‪The‬‬ ‫ﻫﻞ ﲝﺜﺖ ﻃﻮﻳ ﹰ‬

‫‪ haunting‬ﻋﻠﻰ ﺍﻷﻗﻞ ﻫﻨﺎﻙ ﺳﺘﻤﻮﺕ ﻣﻮﺗﺔ ﻣﻴﺘﺔ ﻣﺮﳛﺔ ﻭﺫﺍﺕ ﺻﺪﻯ!‪..‬‬

‫ﺇﺫﺍ ﻛﻨﺖ ﻗﺪ ﺳﺌﻤﺖ ﻋﻴﺸﺘﻚ‪ ..‬ﻭﻣﻠﻠﺖ ﻣﻦ ﺍﳌﺨﺪﺭﺍﺕ ﻭﺑﻴﻮﺕ ﺍﻟﺪﻋﺎﺭﺓ ﻭﺗﺒﺤﺚ ﻋﻦ‬

‫ﺷﻲﺀ ﺃﻛﺜﺮ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺪﻣﲑ ﺑﻐﲑ ﺍﻻﻧﺘﺤﺎﺭ‪..‬‬ ‫ﳌﺎﺫﺍ ﺗﺒﺤﺚ ﻭﺍﳊﻞ ﻫﻨﺎ ﺑﲔ ﻳﺪﻳﻚ؟‪..‬‬

‫ﺃﺟﻞ ﻳﺎ ﻋﺰﻳﺰﻱ ﺍﳌﺘﺪﻫﻮﺭ ﺣﺎﻟﻪ‪ ..‬ﻭﻋﻠﻰ ﺑﻌﺪ ﺧﻄﻮﺍﺕ ﻣﻨﻚ!!‪..‬‬ ‫ﺇﻧﻪ ﻫﻨﺎ ﰲ ﺑﻼﺩﻧﺎ ﺍﻟﺴﻌﻴﺪﺓ‪ ..‬ﻭﺍﻷﻫﻢ ﻣﻦ ﻫﺬﺍ “ﺑﺒﻼﺵ“!‬

‫ﰲ ﺑﻼﺩﻱ ﺍﳊﺎﳌﺔ ﻟﺪﻳﻚ ﺧﻄﺐ ﲨﻌﺔ ﻣﻮﺣﺪﺓ‪..‬‬

‫ﻟﺪﻳﻚ ﰲ ﻛﻞ ﺻﻼﺓ ﲨﻌﺔ ﺧﻄﺒﺔ ﻣﻮﺣﺪﺓ‪ ..‬ﺗﺮﺳﻠﻬﺎ ﻭﺯﺍﺭﺗﻨﺎ ﺍﻟﻐﺮﺍﺀ ﻛﻞ ﺃﺳﺒﻮﻉ‬ ‫ﺇﱃ ﻣﺪﻳﺮﻳﺎﺕ ﺍﻟﺸﺌﻮﻥ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﱵ ﺑﺪﻭﺭﻫﺎ ﺗﻮﺯﻋﻬﺎ ﻋﻠﻰ ﺍﻷﺋﻤﺔ “ﺍﻟﻨﺺ ﻛﻢ“‪..‬‬

‫ﻣﻦ ﺳﻴﻌﻴﺪﻭﻥ ﺇﻟﻘﺎﺀﻫﺎ ﻋﻠﻴﻚ ﻛﻞ ﺑﺄﺳﻠﻮﺑﻪ ﻭﺑﻠﻬﺠﺘﻪ ﻭﺛﻘﺎﻓﺘﻪ ﻭﺑﻨﻔﺲ ﺍﻟﻮﺟﻮﻩ ﺍﳌﻜﺪﺭﺓ‬ ‫ﻭﺑﻨﻔﺲ ﺍﻟﻜﺂﺑﺔ ﺍﻟﱵ ﳛﻤﻠﻮ‪‬ﺎ ﻣﻌﻬﻢ ﻣﻦ ﺟﺮﺍﺀ ﺭﻭﺍﺗﺒﻬﻢ ﺍﳍﺰﻳﻠﺔ‪ ..‬ﺣﱴ ﺃﻧﻚ ﺃﺣﻴﺎﻧ‪‬ﺎ‬ ‫ﺗﺘﺴﺎﺋﻞ ﺃﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪﻫﻢ ﺍﻻﺑﺘﺴﺎﻡ ﰲ ﺧﻄﺒﻪ ﻭﺩﺭﻭﺳﻪ!؟؟‬

‫ﺇ‪‬ﺎ ﺧﻄﺐ ﲨﻌﺔ ﻣﻔﺼﻠﺔ ﺗﻔﺼﻴﻞ ﻋﻠﻰ ﺣﺴﺎﺏ ﺗﻔﻜﲑﻙ ﻋﺰﻳﺰﻱ ﺍﳌﺼﺎﺏ ﺑﺪﺍﺀ‬

‫ﺍﻷﺭﻕ‪ ..‬ﻓﻘﻂ ﻟﺘﻨﺎﻡ ‪‬ﺪﻭﺀ ﻭﺳﻼﺳﺔ‪..‬‬

‫ﺧﻄﺐ ﲨﻌﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﳚﻌﻠﻚ ﺗﻔﻜﺮ ﰲ ﻛﻞ ﺗﻔﺎﻫﺎﺕ ﺣﻴﺎﺗﻚ ﺇﻻ‬

‫ﺍﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺍﻟﺴﺎﺳﺔ ﻭﺍﳌﺴﺌﻮﻟﲔ ﰲ ﺑﻼﺩﻙ‪ ..‬ﻣﻦ ﻳﺴﻬﺮﻭﻥ ﻋﻠﻰ ﺭﺍﺣﺘﻚ‬

‫ﺍﻷﺑﺪﻳﺔ ﰲ ﻓﺮﺍﺷﻚ ﻭﺃﻧﺖ ﻣﻬﻤﻮﻡ ﺑﺪﻳﻮﻧﻚ ﻭﺭﺍﺗﺒﻚ ﺍﻟﺬﻱ ﻻ ﻳﻜﻔﻴﻚ‪ ..‬ﺃﻭ ﺗﻔﻜﺮ ﻣﱴ‬ ‫‪172‬‬

‫ﺳﻴﻨﻘﺾ ﻋﻠﻴﻚ ﺫﻟﻚ “ﺇﺭﻫﺎﰊ” ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﺃﻳﺎﻡ ﻓﻘﻂ ﺍﺑﻦ ﺟﺎﺭﻛﻢ ﺍﻟﻄﻴﺐ ﺍﻟﺬﻱ‬

‫ﻼ ﺑﻌﺪﻣﺎ ﺃ‪‬ﻰ ﺩﺭﺍﺳﺘﻪ ﻭﻭﺟﺪ ﻧﻔﺴﻪ ﰲ ﺍﻟﺸﺎﺭﻉ ﺑﺪﻭﻥ ﻣﺴﺘﻘﺒﻞ!!!‪..‬‬ ‫ﱂ ﳚﺪ ﻋﻤ ﹰ‬

‫ﺧﻄﺐ ﲨﻌﺔ ﲡﻌﻞ ﺃﻗﺪﺍﻣﻚ ﺗﺮﺗﻌﺪ ﺧﻮﻓﹰﺎ ﻭﻓﺮﻗﹰﺎ ﻣﻦ ﻣﺼﲑﻙ ﰲ ﺟﻬﻨﻢ ﺇﺫﺍ ﻣﺎ‬

‫ﻓﻜﺮﺕ ﰲ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ ..‬ﺗﻠﻚ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻔﻼﱐ‬

‫ﻭﺍﻟﻌﻼﱐ ﻟﻴﺪﺭﺱ ﺍﺑﻨﺘﻪ ﺍﳌﺘﱪﺟﺔ ﰲ ﺟﺎﻣﻌﺎﺕ ﺃﻭﺭﻭﺑﺎ ﻭﻟﻴﺸﻔﻲ ﺍﺑﻨﻪ ﺍﻟﻌﻠﻴﻞ ﰲ‬ ‫ﻣﺴﺘﺸﻔﻴﺎﺕ ﻧﻴﻮﻳﻮﺭﻙ‪ ..‬ﰲ ﺣﲔ ﻻ ﺗﻘﺪﺭ ﺃﻧﺖ ﻋﻠﻰ ﺷﺮﺍﺀ ﻗﻠﻢ ﺭﺻﺎﺹ ﳊﺼﺔ ﺍﻟﺮﺳﻢ‬ ‫ﻻﺑﻨﻚ ﺍﻟﺼﻐﲑ‪.‬‬

‫ﺇ‪‬ﺎ ﺧﻄﺐ ﲨﻌﺔ ﻟﻜﻞ ﻣﻨﺎﺳﺒﺔ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﻭﺍﺣﺪﺓ ﺍﺧﺘﺮﻋﻮﻫﺎ ﻟﻚ‪..‬‬ ‫ﻓﻔﻲ ﻳﻮﻡ ﺍﳌﺮﺃﺓ ﻫﻨﺎﻙ ﺧﻄﺒﺔ ﻋﻦ ﺍﳌﺮﺃﺓ!‬ ‫ﻭﰲ ﻳﻮﻡ ﺍﻟﻄﻔﻮﻟﺔ‪ ..‬ﺧﺒﻄﺔ ﻋﻦ ﺍﻟﻄﻔﻮﻟﺔ!‬

‫ﻭﰲ ﻋﻴﺪ ﺍﳊﺐ ﻛﺬﻟﻚ‪ ..‬ﺧﺒﻄﺔ ﻋﻦ ﺍﳊﺐ‪ ..‬ﺣﱴ ﺃﻥ ﻫﻨﺎﻙ ﻗﺎﻟﻮﺍ ﻻ ﻭﺟﻮﺩ‬ ‫ﻟﻠﺤﺐ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺣﱴ ﰲ ﺣﺪﻭﺩ ﺍﻟﺸﺮﻉ‪ ..‬ﻗﺎﻟﻮﺍ ﻓﻴﻪ ﺗﻔﺎﻫﻢ ﻭﺍﺣﺘﺮﺍﻡ ﻻ‬ ‫ﺣﺐ!!!‪.‬‬

‫ﰲ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺪﺭﺳﻲ‪ ..‬ﺧﻄﺐ ﺟﺎﻣﻌﺔ ﻭﻣﻘﺴﻤﺔ ﻷﺳﺎﺑﻴﻊ ﻋﻦ ﺍﻟﺘﺪﺭﻳﺲ ﻭﻋﻦ‬

‫ﺍﻟﺘﺮﺑﻴﺔ ﻭﻋﻦ ﺍﻷﺳﺎﺗﺬﺓ ﻣﻦ ﺻﺎﺭﻭﺍ ﺃﺿﺤﻮﻛﺔ ﻛﻞ ﻛﺒﲑ ﻭﺻﻐﲑ‪..‬‬ ‫ﰲ ﻋﻴﺪ ﺍﻻﺳﺘﻘﻼﻝ‪ ..‬ﺧﻄﺐ ﻋﻦ ﺍﻟﺸﻬﺪﺍﺀ‪.‬‬

‫ﰲ ﻳﻮﻡ ‪ 11‬ﺳﺒﺘﻤﱪ‪ ..‬ﺧﻄﺒﺔ ﻋﻦ ﺃﻣﺮﻳﻜﺎ ﻭﻋﻦ ﺍﻟﺼﻬﺎﻳﻨﺔ‪ ..‬ﻭﻟﻌﻦ ﺍﷲ ﺍﻟﻘﺮﺩﺓ‬

‫ﻭﺍﳋﻨﺎﺯﻳﺮ!‪.‬‬

‫ﺇﺫﺍ ﺯﺍﺭ ﺍﻟﺮﺋﻴﺲ ﻣﺪﻳﻨﺘﻚ‪ ..‬ﺧﻄﺒﺔ ﻋﻦ ﺯﻳﺎﺭﺗﻪ ﺍﻟﱵ ﺗﻔﻀﻞ ‪‬ﺎ ﻋﻠﻴﻚ‪ ..‬ﻭﻋﺒﺎﺭﺍﺕ‬

‫ﺭﻓﻴﻌﺔ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﻭﺍﳌﺪﺡ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺩﻭﺍﻟﻴﻚ‪..‬‬

‫ﰲ ﻛﻞ ﻋﺎﻡ ﻧﻔﺲ ﺍﻻﺳﻄﻮﺍﻧﺎﺕ ﺗﺘﻜﺮﺭ‬ ‫ﰲ ﻛﻞ ﻋﺎﻡ ﻧﻔﺲ ﺍﳋﻄﺐ ﺗﻠﻘﻰ ﻋﻠﻴﻚ‪ ..‬ﺑﻨﻔﺲ ﺍﻟﺘﻘﺎﺳﻴﻢ ﻭﺍﻟﺮﻧﺎﺕ‬ ‫ﰲ ﻛﻞ ﻋﺎﻡ ﳚﺐ ﺃﻥ ﺗﺒﻘﻰ ﺍﳋﻄﺐ ﻭﺍﳉﻤﻌﺎﺕ ﺗﻘﻠﻴﺪﻳﺔ‬ ‫‪173‬‬

‫ﻻ ﲡﺪﻳﺪ‪..‬‬ ‫ﻻ ﻓﻜﺮ‪..‬‬

‫ﻻ ﺗﻮﻋﻴﺔ‪..‬‬ ‫ﻻ ‪‬ﻀﺔ‪..‬‬

‫ﻓﻘﻂ ﺍﻟﻠﻐﻂ ﻭﺍﻟﺘﻜﺮﺍﺭ‪ ..‬ﻭﺍﳌﻠﻞ‪..‬‬ ‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻠﻞ‪.‬‬

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