‫ﻋﺎﻣﲔ ﺍﺛﻨﲔ‬

‫ﲪﻮﺩ ﻋﺼﺎﻡ‬
‫ﳎﻤﻮﻋﺔ ﻣﻘﺎﻻﺕ ﻭﻣﺬﻛﺮﺍﺕ ﺍﻟﻜﺎﺗﺐ ﺧﻼﻝ ﻋﺎﻣﲔ‬
‫ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻣﻦ ﺍﻟﺘﺪﻭﻳﻦ‬
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 ‫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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 ‫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 ﺍﻻﻟﻜﺘﺮﻭﱐ‪hamoudaissam@gmail.com :‬‬
‫ﺍﳌﻮﻗﻊ ﺍﻟﺸﺨﺼﻲ‪www.hamoudstudio.com :‬‬

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 ‫ﺍﻟﻔﻬﺮﺱ‪:‬‬

‫ﻋﺸﻮﺍﺋﻴﺎﺕ‪:‬‬
‫‪:19‬‬ ‫ﻭﳌﺎﺋﺪﺓ ﺍﻟﻄﻌﺎﻡ ﺣﻈﻮﻅ!!‬
‫‪:21‬‬ ‫ﻋـﺮﺑـﻴـﺔ‬
‫‪:22‬‬ ‫ﺍﺗﺼﻞ ﺑﻨﺎ‬
‫‪:24‬‬ ‫ﺣﱴ ﺍﻟﺼﻐﺎﺭ ﻣﻠﻮﺍ ﺍﳊﻴﺎﺓ؟‬
‫‪:26‬‬ ‫ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻜﺜﲑ ﻣﻨﺎ ﻋﻨﺪ ﻣﺸﺎﻫﺪﺓ ﺍﻷﺧﺒﺎﺭ‬
‫‪:28‬‬ ‫ﳑﺎﺭﺳﺔ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺮﺃﻱ‬
‫‪:29‬‬ ‫ﳌﺎﺫﺍ ﺍﻟﺼﺤﻒ ﺃﺻﻼﹰ؟‬
‫‪:31‬‬ ‫ﻛﺮﺓ ﺍﻟﻘﺪﻡ‪ ..‬ﺗﻨﺎﻓﺲ ﺃﻡ ﻛﺮﻩ‬
‫‪:33‬‬ ‫ﻋﺼﺮ ﺍﻟﻨﻘﺎﻝ ﻭﺍﻻﺗﺼﺎﻝ‪ ..‬ﺍﺭﲪﻮﻧﺎ‬
‫‪:34‬‬ ‫ﺍﻟﺴﻴﺎﺣﺔ ﻋﻨﺪﻧﺎ ﻫﻲ ﻛﻞ ﺷﻲﺀ ﳏﺮﻡ‬
‫‪:36‬‬ ‫ﻻ ﺗﺘﺤﺪﺙ ﻭﺍﺻﻤﺖ‬
‫‪:38‬‬ ‫ﺍﳊﻴﻄﻴﺰﻡ‪ ..‬ﻣﻨﺼﺐ ﻟﻠﺠﻤﻴﻊ‬
‫‪:40‬‬ ‫ﲨﻬﻮﺭ ﺑﻠﻮﺣﺔ ﲢﻜﻢ ﻋﻦ ﺑﻌﺪ‬
‫‪:43‬‬ ‫ﺍﳌﻮﻧﺪﻳﺎﻝ ﻭﺷﻌﺮﻱ!!‬
‫‪:45‬‬ ‫ﻗﺼﻴﺪﺓ ﻭﺃﻏﻨﻴﺔ ﻭﺃﺧﺒﺎﺭ‬
‫‪:47‬‬ ‫ﺍﻟﺒﺤﻮﺙ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﻴﺔ‬
‫‪:49‬‬ ‫ﺃﻥ ﺗﻘﺮﺃ ﻋﻦ ﺍﳉﻨﺲ!!‬
‫‪:51‬‬ ‫ﺍﻧﻜﺴﺎﺭ ﺍﻟﺼﻮﺭﺓ‬
‫‪:52‬‬ ‫ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‬
‫‪:55‬‬ ‫ﻣﻜﺘﻮﺏ ﻋﻠﻰ ﻇﻬﺮﻱ‪ :‬ﻳﻌﻤﻞ ﺑﺎ‪‬ﺎﻥ‬
‫‪:57‬‬ ‫ﺟﻴﻞ ﺭﻗﻤﻲ‪ ..‬ﻧﻔﺲ ﺍﻷﺳﻄﻮﺍﻧﺔ‬
‫‪:60‬‬ ‫ﺍﻟـ ‪ MBC2‬ﺃﻓﻼﻡ ﺟﻨﺴﻴﺔ ﺃﻡ ﻣﺎﺫﺍ؟‬
‫‪:63‬‬ ‫ﰲ ﺍﳊﺎﻓﻠﺔ‬
‫‪:65‬‬ ‫ﺩﻋﻮﺓ ﻟﻼﻛﺘﺌﺎﺏ‬
‫‪:67‬‬ ‫ﺍﻻﺧﺘﻼﻁ ﳑﻨﻮﻉ‬
‫‪:69‬‬ ‫ﺛـﻘـﺎﻓـﺔ ﺍﻟـﻨـﻘـﻞ‬
‫‪:71‬‬ ‫ﺑﻴﱵ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﺄﰐ‬
‫‪:73‬‬ ‫ﻋﻨﺪﻣﺎ ﻓﻜﺮﺕ ﰲ ﻣﺸﺎﺭﻳﻊ ﺛﻘﺎﻓﻴﺔ‬

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 ‫‪:77‬‬ ‫ﺃﻥ ﺗﻘﺮﺃ ﻣﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺷﺮﺍﺀﻩ‬
‫ﻳﻘﺎﻝ ﻋﻨﻪ ﻓﻦ‪:‬‬
‫‪:85‬‬ ‫ﻓﻨﺎﻧﲔ!!‬
‫‪:89‬‬ ‫ﻣـﺎ ﺍﻟـﺜـﻘـﺎﻓـﺔ؟‬
‫‪:90‬‬ ‫ﺣﻴﻨﻤﺎ ﺗﺴﺮﻕ ﺃﻣﻮﺍﻝ ﺍﻟﻄﻠﺒﺔ‬
‫‪:92‬‬ ‫ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻓﻨﺎﻥ‬
‫ﳛﺪﺙ ﰲ ﺍﳉﺰﺍﺋﺮ‪:‬‬
‫‪:99‬‬ ‫ﺍﻟﻴﻮﻡ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ..‬ﺧﻮﺭﻭﻃﻮ ﻻﻳﻒ‬
‫‪:100‬‬ ‫ﺍﻟﻮﻃﻨﻴﺔ ﻟﻴﺴﺖ ﻫﻮﺍﻳﱵ‬
‫‪:102‬‬ ‫ﺗﻨﻤﻴﺔ ﺣﺐ ﺍﻟﻮﻃﻦ‪ ..‬ﺁﺧﺮ ﺩﻋﺎﺑﺔ‬
‫‪:105‬‬ ‫ﺭﺩﻙ ﺑﺎﻟﻚ‪ ..‬ﺃﻧﺖ ﺗﺘﺤﺪﺙ ﰲ ﺍﻟﺴﻴﺎﺳﺔ!!‬
‫‪:107‬‬ ‫ﻧﻄﺎﻟﺐ ﲟﻮﺍﻫﺒﻨﺎ!!‬
‫‪:110‬‬ ‫»ﺍﻟﺮﺋﻴﺲ ﻭﺻﻞ ﻳﺎ ﺟﺪﻋﺎﻥ«‬
‫‪:112‬‬ ‫ﺍﳉﺎﻣﻌﺔ ﲢﺘﺎﺝ ﺇﱃ ﺭﺷﻮﺓ‬
‫‪:114‬‬ ‫ﺍﺳـﺘـﻘـﻼﻝ!!!‬
‫‪:116‬‬ ‫ﺭﺩ ﻓﻌﻞ ﺍﳉﺰﺍﺋﺮﻱ‬
‫‪:117‬‬ ‫ﻳﻮﻡ ﺍﻟﻌﻠﻢ ﺃﻡ ﻳﻮﻡ ﺍﳉﻬﻞ؟‬
‫‪:119‬‬ ‫ﻗﻄﺎﻉ ﺍﻟﺘﻌﻠﻴﻢ ﻳﺘﻄﻮﺭ!!‬
‫‪:121‬‬ ‫ﲡﻨﻴﺪ ﺇﺟﺒﺎﺭﻱ‬
‫ﺣﲔ ﻳﺬﻛﺮ ﺍﻹﺳﻼﻡ‪:‬‬
‫‪:125‬‬ ‫ﻣﻨﻬﺞ ﺳـﻠـﻔـﻲ‬
‫‪:129‬‬ ‫ﺇﻥ ﱂ ﺗﻔﻜﺮ ﻣﺜﻠﻨﺎ ﻓﺄﻧﺖ ﺿﺪﻧﺎ!‬
‫‪:132‬‬ ‫ﻋﺰﻳﺰﻱ ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪:134‬‬ ‫ﻓﻴﻠﻢ ﻣﺮﻋﺐ‪ ..‬ﺃﻣﺔ ﻣﺮﻋﻮﺑﺔ‬
‫‪:137‬‬ ‫ﻣﻦ ﻳﺪﺭﺱ ﺍﻟﺸﺮﻳﻌﺔ؟‬
‫‪:139‬‬ ‫ﻋﻨﺪﻣﺎ ﺃﺷﺎﻫﺪ ﻗﻨﺎﺓ ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪:140‬‬ ‫ﻣﻮﺍﻗﻊ ﻣﻀﻠﻠﺔ‪ ..‬ﺍﻟﺸﻬﻴﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫‪:142‬‬ ‫ﺩﻋﻮﺓ ﻛﻠﻴﺐ!!!‬
‫‪:144‬‬ ‫ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺯﻭﺍﻝ ﺍﳍﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫‪:147‬‬ ‫ﺻﺮﺍﻉ ﺃﺩﻳﺎﻥ‬
‫‪:148‬‬ ‫ﻣﺴﻠﺴﻼﺕ ﺍﻟﻮﻋﻆ ﻭ ﺍﻹﺭﺷﺎﺩ‬
‫‪:151‬‬ ‫ﺍﻹﺳﻼﻡ‪ ..‬ﺩﻳﻦ ﺍﳊﺰﻥ ﻭﺍﳌﺸﺎﻛﻞ‬

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‫‪:154‬‬ ‫ﺇﺳﻼﻣﻮﻓﻮﺑﻴﺎ‪ ..‬ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫‪:156‬‬ ‫ﺻﻔﻮﻳﺔ‪ ..‬ﺷﻌﻴﺔ‪ ..‬ﻫﻴﺼﺔ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‬
‫‪:158‬‬ ‫ﺟﺮﺍﺋﺪ ﺍﻟﺮﻗﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‬
‫‪:161‬‬ ‫ﺳﻨﺔ ‪ VS‬ﺷﻴﻌﺔ = ﻧﻮﺛﻴﻨﻎ‬
‫‪:164‬‬ ‫ﻓﺎﺭﻕ ﺃﻛﺎﺩﳝﻲ‪ ..‬ﻭﺍﳌﺸﻜﻠﺔ ﻣﺴﺘﻌﺼﻴﺔ‬
‫‪:167‬‬ ‫ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻨﺎﻓﺮ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪:169‬‬ ‫ﺣﻜﺎﻳﺎﺕ ﺭﻣﻀﺎﻥ ﻭﺍﳌﺴﺎﺟﺪ‬
‫‪:172‬‬ ‫ﺧﻄﺐ ﺍﳉﻤﺔ ﰲ ﺍﳉﺰﺍﺋﺮ‬

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 ‫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
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‫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

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‫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(‬

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‫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
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 ‫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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‫ﻋﺸﻮاﺋﻴﺎت‬

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 ‫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

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 ‫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

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‫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

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‫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«‬

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 ‫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

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‫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

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‫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؟‪..‬‬

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‫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

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 ‫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:‬‬

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‫»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«‬

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‫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..‬‬

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‫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
‫ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﳋﻄﺐ‬ ‫ﺇﺫﺍ ﻣﺎ ﺗﺎﺑﻌﺖ ﺍﻟﺘﺤﺎﻟﻴﻞ ﻭﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﺘﻘﺎﺭﻳﺮ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫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

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 ‫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

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‫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

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 ‫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.‬‬

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 ‫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..‬‬

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‫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

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‫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

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‫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

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 ‫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

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‫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

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‫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

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‫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

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‫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

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‫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.‬‬

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 ‫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

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‫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«‬

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

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 ‫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

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‫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

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‫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

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‫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 ﺑﺎﻟﺸﻜﻞ‬
‫ﺍﻟﺬﻱ 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

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 ‫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 ﺑﺮﺳﻮﺑﻚ‬

‫ﰲ 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 ﺃﺻﺮﻳﺖ‬
‫ﻻ 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”‪..‬‬

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‫‪ -‬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

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‫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

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 ‫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

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‫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

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‫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

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‫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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96
‫أﺷﻴﺎء ﺗﺤﺪث ﻓﻲ‬
‫اﻟﺠﺰاﺋﺮ‬

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98
 ‫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

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‫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

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‫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

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‫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

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 ‫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

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 ‫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

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‫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..‬‬

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‫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

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‫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

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 ‫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.‬‬

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‫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

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 ‫ﺍﳌﺎﺋﺔ ﳑﻦ ﻋﺎﻳﺸﻮﻫﺎ‪.‬‬

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‫ﺣﻴﻦ ﻳﺬآﺮ اﻹﺳﻼم‬

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 ‫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

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 ‫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!‪.‬‬

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‫‪ 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

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 ‫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،‬‬

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 ‫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

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 ‫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.‬‬

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 ‫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.‬‬

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‫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 ِ‬
‫ﺿﹶ‬‫ﻓِﻰ 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 ‪‬‬

‫ﻋﻤ‪‬ﺎ َﹶﻟﻬ‪‬ﻢ ‪‬ﻭﻫ‪‬ﻢ‬

‫ﺷﺮ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬‬
‫ﺤﺪ‪‬ﻭ ‪‬ﻧﻬ‪‬ﺎ ﻭﻳ‪‬ﺒ‪‬ﺎ ِ‬
‫ﺠ‪‬‬‫ﳊﻘِﻴ ﹶﻘ ﹶﺔ ﻭ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﻬﻠﹸﻮ ﹶﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍ ﹶ‬
‫ﺱ ‪‬ﻳ ‪‬‬
‫ﻏ ‪‬ﻴ ‪‬ﺮ ﹶﺃ ﹶﻥ ﹶﻛﺜِﲑ ﹰﺍ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﹶ‬
‫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

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‫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

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 ‫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.‬‬

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 ‫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..‬‬

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‫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

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 ‫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

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‫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

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‫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..‬‬

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‫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

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 ‫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

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 ‫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

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‫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

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 ‫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.‬‬

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‫*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

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‫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

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‫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

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‫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

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‫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

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‫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.‬‬

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‫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..‬‬

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 ‫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..‬‬

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‫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

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‫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

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‫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

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 ‫ﻻ ﲡﺪﻳﺪ‪..‬‬
‫ﻻ ﻓﻜﺮ‪..‬‬
‫ﻻ ﺗﻮﻋﻴﺔ‪..‬‬
‫ﻻ ‪‬ﻀﺔ‪..‬‬

‫ﻓﻘﻂ ﺍﻟﻠﻐﻂ ﻭﺍﻟﺘﻜﺮﺍﺭ‪ ..‬ﻭﺍﳌﻠﻞ‪..‬‬

‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻠﻞ‪.‬‬

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