تونس كيف نفهم دورها في الاستئناف الاسلامي

‫ﺍﻷﲰﺎﺀ ﻭﺍﻟﺒﻴﺎﻥ‬‫أﺑﻮ ﯾﻌﺮب اﻟﻤﺮزوﻗﯽ‬



     ‫اﻷﺳ ﺎﻤء واﻟﺒﯿﺎن‬ 2016-12-27/1438 -03-27



‫‪‬‬‫ﺗﻨﺒﻴﻪ ‪1 .......................................................................................................:‬‬‫ﻗﺎﻧﻮﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻄﺒﻴﻌﻲ‪2.......................................................................................‬‬‫ﻋﻼﻡ ﻳﺘﺼﺎﺭﻉ ﺍﻟﻌﺮﺏ ﺣﻜﺎﻣﺎ ﻭﳔﺒﺎ؟‪3.........................................................................‬‬‫ﺧﺎﲤﺔ‪4........................................................................................................‬‬



‫ﻓﻔﻠﺴﻔﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻫﻲ ﺑﺎﳉﻮﻫﺮ‬ ‫ﺍﻟﻜﺜﲑ ﻳﺴﺘﻜﺜﺮ ﻋﻠﻰ ﺗﻮﻧﺲ ﺩﻭﺭﻫﺎ ﰲ ﺍﻟﻠﺤﻈﺔ‬‫ﻧﻈﺮﻳﺔ ﺍﻻﺳﺘﺨﻼﻑ ﺍﻟﺘﺎﻡ ﺍﻟﺬﻱ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺎﳊﺮﻳﺔ‬ ‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﳊﺎﲰﺔ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ ﺍﻷﻣﺔ‪.‬‬ ‫‪ 35‬ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﺜﻮﺭﺓ ﻋﻠﻰ ﺍﻻﺳﺘﺒﺪﺍﺩ ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬ ‫‪ 5‬ﻭﺍﻟﻜﺜﲑ ﻻ ﻳﻔﻬﻢ ﺍﻧﻄﻼﻕ ﺍﻟﺜﻮﺭﺓ ﻣﻨﻬﺎ ﻭﺣﻀﻮﺭ‬‫ﻭﱂ ﻳﻜﻔﻬﻢ ﺃﻥ ﺗﻮﻧﺲ ﻛﻠﻤﺎ ﺍﻟﺘﻔﺘﺖ ﺇﱃ ﻣﻨﺒﻌﻬﺎ‬ ‫ﺷﺒﺎ‪‬ﺎ ﰲ ﻛﻞ ﻣﻴﺎﺩﻳﻦ ﺍﳌﻘﺎﻭﻣﺔ‪.‬‬‫ﺍﻟﺮﻭﺣﻲ )ﺍﻟﺸﺮﻕ( ﺻﺎﺭﺕ ﻋﺎﺻﻤﺔ ﻋﺎﳌﻴﺔ )ﻣﻦ‬ ‫ﻭﺍﻟﻜﺜﲑ ﻻ ﻳﻔﻬﻢ ﻋﻼﻗﺔ ﺫﻟﻚ ﺑﺘﺎﺭﳜﻬﺎ ﻭﺻﻠﺘﻪ‬‫ﻗﺮﻃﺎﺝ ﺇﱃ ﺍﻟﺜﻮﺭﺓ ﻣﺮﻭﺭﺍ ﺑﺎﻟﻘﲑﻭﺍﻥ ﻭﺃﺑﻄﺎﳍﻢ ﰲ‬‫ﺍﻟﻔﺘﺢ( ﻭﻛﻠﻤﺎ ﺍﻟﺘﻔﺘﺖ ﺇﱃ ﻧﻘﻴﻀﻪ )ﺍﻟﻐﺮﺏ( ﺻﺎﺭﺕ‬ ‫ﺑﺎﻧﻄﻼﻕ ﺍﻹﺻﻼﺡ ﺍﳌﻨﺸﻮﺩ ﻣﻨﻬﺎ ﻣﺜﻠﻬﺎ ﻣﺜﻞ ﺗﺮﻛﻴﺎ‬‫‪ 40‬ﺗﺎﺑﻌﺔ ﺫﻟﻴﻠﺔ )ﻣﻦ ﺭﻭﻣﺎ ﺇﱃ ﺑﻴﺰﻧﻄﺔ ﻓﺄﳘﺎﺝ ﺍﻟﻮﻧﺪﺍﻝ‬ ‫ﺍﻟﱵ ﺍﺳﺘﻌﺎﺩﺕ ﻗﺒﻠﻬﺎ ﻫﻮﻳﺘﻬﺎ ﺍﻟﺴﻮﻳﺔ ﻓﺘﺼﺎﳊﺖ ﻣﻦ‬ ‫ﻓﺎﻻﺳﺒﺎﻥ ﻓﻔﺮﻧﺴﺎ ﻭﻋﻤﻼﺋﻬﻢ(‪.‬‬ ‫‪ 10‬ﺫﺍ‪‬ﺎ‪.‬‬‫ﺷﺒﺎ‪‬ﺎ ﺍﻟﻴﻮﻡ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﻫﻲ ﻣﻦ‬ ‫ﻓﺘﻮﻧﺲ ﻭﻣﺜﻠﻬﺎ ﺗﺮﻛﻴﺎ ﳘﺎ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‬‫ﺛﻮﺍﺑﺖ ﺗﺎﺭﳜﻬﺎ‪ .‬ﻓﻬﺬﺍ ﺍﻟﺒﻠﺪ ﺍﻟﺼﻐﲑ ﺣﺠﻤﺎ ﻭﻛﺒﲑ‬‫ﻃﻤﻮﺣﺎ ﻭﻣﺴﲑﺓ‪ .‬ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﺍﻟﺜﻮﺭﺓ‬ ‫ﺇﺩﺭﺍﻛﺎ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺜﻮﺭﺓ ﺍﶈﺮﺭﺓ ﻣﻦ ﻛﺎﺭﻳﻜﺎﺗﻮﺭ‬ ‫ﺍﳊﺪﺍﺛﺔ )ﺍﻟﻌﻠﻤﻨﺔ ﺍﻟﻘﺸﺮﻳﺔ ﻋﻨﺪ ﺃﺗﺎﺗﺮﻙ ﻭﺑﻮﺭﻗﻴﺒﺔ(‬ ‫‪ 45‬ﲟﻜﺮﻳﻦ ﺇﳍﻴﲔ ﺧﲑﻳﻦ‪.‬‬ ‫ﻭﺍﻷﺻﺎﻟﺔ )ﺍﻟﻘﺸﺮﻳﺔ ﳌﻦ ﳛﺎﺭﺏ ﺍﻟﺘﺤﺪﻳﺚ ﺍﻟﺴﻮﻱ(‬‫ﻭﳘﺎ ﻗﺪ ﺳﺎﻋﺪﺍ ﺛﻮﺭ‪‬ﺎ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﺛﻮﺭﺓ‬ ‫‪ 15‬ﰲ ﺁﻥ ﻭﻛﻠﺘﺎﳘﺎ ﺗﻌﻴﺶ ﺛﻮﺭﺓ ﻟﻠﻌﻮﺩﺓ ﺇﱃ ﺍﳉﻮﻫﺮ‬‫ﺍﻟﻌﺮﺏ ﻛﻠﻬﻢ ﻣﻦ ﺍﶈﻴﻂ ﺇﱃ ﺍﳋﻠﻴﺞ ‪ :‬ﺃﺯﻣﺔ ﺍﻟﺒﺘﺮﻭﻝ‬ ‫ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﻛﻞ ﺃﺻﺎﻟﺔ ﺣﻴﺔ ﻭﺫﺍﺕ ﻣﺴﺘﻘﺒﻞ ﻭﻛﻞ‬ ‫ﻭﲪﻖ ﺇﻳﺮﺍﻥ ﻭﻣﻠﻴﺸﻴﺎ‪‬ﺎ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﻠﻢ ﻭﺍﻟﺴﻴﻒ‪.‬‬ ‫ﺣﺪﺍﺛﺔ ﻣﺘﺠﺬﺭﺓ ﰲ ﻣﺎﺿﻴﻬﺎ ﺍﳊﻀﺎﺭﻱ‪.‬‬‫ﻓﻬﺬﺍﻥ ﺍﳌﻜﺮﺍﻥ ﺃﺭﺟﻌﺎ ﺗﺎﺭﻳﺦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻣﻨﻄﻠﻘﻪ‬‫‪ 50‬ﺣﻴﺚ ﺗﻠﺘﻘﻲ ﻋﻮﺍﺻﻢ ﺍﳋﻼﻓﺔ ﺍﻷﺭﺑﻌﺔ ‪ :‬ﺍﳌﺪﻳﻨﺔ ﺑﺪﺍﻳﺔ‬ ‫ﱂ ﻳﻜﻒ ﺍﳌﺸﻜﻜﲔ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻣﺰﻱ ﻟﺒﻴﱵ ﺷﺎﻋﺮﻫﺎ‬ ‫ﻭﻋﻼﻗﺘﻬﻤﺎ ﺑﺴﻨﺔ ﺍﻟﺘﻐﻴﲑ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ .‬ﻓﻔﻴﻬﻤﺎ ﲢﻘﻘﺖ‬ ‫ﺍﺳﻄﻨﺒﻮﻝ ﻏﺎﻳﺔ ﻭﺑﻴﻨﻬﻤﺎ ﺩﻣﺶ ﻭﺑﻐﺪﺍﺩ‪.‬‬ ‫‪ 20‬ﻭﺣﺪﺓ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻌﺮﰊ ﻛﻠﻪ ﻭﻓﻬﻢ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺍﶈﻴﻂ‬‫ﻓﺸﻤﺲ ﺍﻹﺳﻼﻡ ﻻ ﺷﺮﻗﻴﺔ ﻭﻻ ﻏﺮﺑﻴﺔ ﺑﺪﺍﻳﺔ ﰲ‬ ‫ﺇﱃ ﺍﳋﻠﻴﺞ(‪.‬‬‫ﻋﻮﺍﺻﻢ ﺍﳋﻼﻓﺔ ﺍﻷﺭﺑﻊ ﻟﻜﻨﻬﺎ ﺃﺻﺒﺤﺖ ﺗﺸﻊ ﻣﻦ ﻛﻞ‬ ‫ﻓﻬﻤﺎ ﺗﺼﻮﻏﺎﻥ ﺷﻌﺮﻳﺎ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻋﱪ ﻋﻨﻬﺎ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺸﺮﺡ ﻣﺪﻟﻮﻝ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ‪:‬‬ ‫ﺣﻮﺍﺿﺮﻩ‪.‬‬‫‪ 55‬ﻟﺬﻟﻚ ﻓﻠﺘﻮﻧﺲ ﺩﻭﺭ ﺗﺎﺭﳜﻲ ﺟﻠﻴﻞ ﺍﺟﺘﻬﺎﺩﺍ ﻭﺟﻬﺎﺩﺍ‬ ‫ﺍﻟﺘﻐﻴﲑ ﻳﻨﻄﻠﻖ ﻣﻦ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﺎﷲ ﻻ‬ ‫‪ 25‬ﻳﻐﲑ ﻣﺎ ﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ‪.‬‬‫ﺭﻏﻢ ﻣﺎ ﳛﺎﻭﻟﻪ ﺍﺻﺤﺎﺏ ﺍﻟﻜﺎﺭﻳﻜﺎﺗﻮﺭﻳﻦ ﺍﻟﺘﺄﺻﻴﻠﻲ‬‫ﻭﺍﻟﺘﺤﺪﻳﺚ ﳌﻨﻊ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻷﻣﺔ ﻟﺪﻭﺭﻫﺎ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺑﺬﻟﻚ ﲡﺎﻭﺯ ﺍﻟﺸﺒﺎﺏ ﲜﻨﺴﻴﻪ ﺍﻟﻔﻬﻢ ﺍﳌﻨﺤﻂ‬ ‫ﺍﻟﻌﺎﳌﻲ‪.‬‬ ‫ﻟﻠﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺷﺮﻉ ﰲ ﺍﻟﻌﻤﻞ ﻟﺘﻐﻴﲑ ﻣﺎ ﺑﺎﻷﻧﻔﺲ‬‫ﻭﻟﺴﻮﺀ ﺍﳊﻆ ﻓﺈﻥ ﺩﺍﺀ ﺍﻟﻨﺨﺐ ﺍﻟﻌﺮﺑﻴﺔ ﺣﻜﺎﻣﺎ‬ ‫ﺣﱴ ﻳﻐﲑ ﺍﷲ ﻣﺎ ﺑﺎﻷﻣﺔ‪.‬‬‫‪ 60‬ﻭﺃﺑﻮﺍﻗﺎ ﺑﻌﺪ ﻳﻌﻮﺩ ﻣﻦ ﺟﺪﻳﺪ ﺑﻌﺪ ﺍﻟﺜﻮﺭﺓ ﻭﻧﻜﺴﺎ‪‬ﺎ ‪.‬‬ ‫ﻟﻜﻦ ﺍﳌﺸﻜﻜﲔ ﱂ ﻳﻜﻔﻬﻢ ﺣﱴ ﻛﻮﻥ ﺳﻨﺎﻡ ﺍﻟﻔﻜﺮ‬‫ﻭﺍﻟﺴﺆﺍﻝ ﻫﻮ ﻣﺎ ﺍﻟﺴﺮ ﰲ ﻫﺮﻭﻟﺔ ﺟﻞ ﺍﻟﻨﺨﺐ ﺇﱃ ﻧﻔﺲ‬ ‫‪ 30‬ﺍﻹﺳﻼﻣﻲ ﺍﻟﺴﲏ ﰲ ﲦﺮﺗﻪ ﺍﳊﺪﺍﺛﻴﺔ ﳝﺜﻠﻪ ﻓﻴﻠﺴﻮﻑ‬‫ﺍﳌﺮﺽ ﺍﻟﱵ ﺗﻌﺎﱐ ﻣﻨﻪ ﺍﻷﻣﺔ ‪ :‬ﺍﻟﺘﺮﺷﺢ ﻟﻠﺤﻜﻢ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺮﰊ ﺍﳌﺴﻠﻢ ﺍﳉﺎﻣﻊ ﺑﲔ ﺣﺪﻱ ﺍﻟﻮﻃﻦ‬ ‫ﻭﺍﻟﻮﺟﺎﻫﺔ ﺑﺎﻟﻌﻤﺎﻟﺔ ﻟﻠﻐﺰﺍﺓ؟‬ ‫ﺍﻟﻌﺮﰊ ﻭﺇﻥ ﻛﺎﻥ ﺗﻮﻧﺴﻲ ﺍﳌﻮﻟﺪ‪.‬‬‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻷﺳﺎﺳﻲ ﻫﻮ ‪ :‬ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻮﺟﺪ ﺃﻏﱮ‬‫‪ 65‬ﳑﻦ ﳛﺘﻤﻲ ﻣﻦ ﺇﻳﺮﺍﻥ ﺑﺎﺳﺮﺍﺋﻴﻞ؟ ﻭﻫﻞ ﻳﻮﺟﺪ ﺃﻏﱮ‬

‫ﺍﻟﺼﺮﺍﻉ ﺍﻟﺪﺍﺧﻠﻲ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺠﺎﺡ ﰲ ﺍﻟﺼﺮﺍﻉ‬ ‫ﳑﻦ ﳛﺘﻤﻲ ﻣﻦ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺈﻳﺮﺍﻥ؟ ﻛﻼﳘﺎ ﳚﻬﻞ‬ ‫‪ 35‬ﺍﳋﺎﺭﺟﻲ ﺑﺪﺭﺟﺎ‪‬ﻤﺎ‪.‬‬ ‫ﺃﻥ ﻫﺬﻳﻦ ﺍﳊﺎﻣﻴﲔ ﳘﺎ ﺃﺩﺍﺗﺎ ﺍﻟﻐﺰﻭ‪.‬‬‫ﻭﻫﻮ ﻗﺎﻧﻮﻥ ﻳﻔﻬﻤﻪ ﺣﱴ ﺍﻷﻃﻔﺎﻝ‪:‬ﻳﺘﺼﺎﺭﻉ ﺍﻷﺧﻮﺍﻥ‬ ‫ﻟﻜﻦ ﺍﻟﻌﺠﺐ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺰﻭﻝ ﲟﺠﺮﺩ ﺃﻥ ﻧﻌﻠﻢ‬‫ﰲ ﺍﻟﺒﻴﺖ ﻟﻜﻨﻬﻢ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ ﻳﺼﺎﺭﻋﺎﻥ ﻏﲑﳘﺎ‬ ‫ﺍﻟﺴﺒﺐ‪ .‬ﻓﺎﻻﺣﺘﻤﺎﺀ ﻟﻴﺲ ﻣﻦ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻻ ﻣﻦ ﺇﻳﺮﺍﻥ‬ ‫‪ 5‬ﺑﻞ ﻫﻮ ‪‬ﻤﺎ ﻣﻌﺎ‪ .‬ﻭﻟﻜﻲ ﻧﻔﻬﻢ ﺍﻟﺴﺮ ﻓﻠﻨﻔﻬﻢ ﺣﻘﻴﻘﺔ ﻣﺎ‬‫ﻣﻌﺎ‪ .‬ﻭﺗﺘﺼﺎﺭﻉ ﺍﻷﺣﺰﺍﺏ ﰲ ﺍﳉﻤﺎﻋﺔ ﻟﻜﻨﻬﺎ ﺗﺘﺤﺎﻟﻒ‬ ‫ﰲ ﺍﳋﺎﺭﺝ‪.‬‬ ‫ﺗﺮﺍﺩ ﲪﺎﻳﺘﻪ ﰲ ﺍﳊﺎﻟﺘﲔ‪.‬‬ ‫ﺣﻜﻤﻨﺎ ﺑﺎﻟﻐﺒﺎﺀ ﻋﻠﻰ ﻃﺎﻟﱯ ﺍﳊﻤﺎﻳﺔ ﻣﻦ ﺇﻳﺮﺍﻥ‬‫‪ 40‬ﻣﺸﻜﻠﻨﺎ ﳓﻦ ﺍﻟﻌﺮﺏ‪ :‬ﻧﻌﻜﺲ ﺍﻟﻘﺎﻧﻮﻥ‪ .‬ﻭﻫﻮ ﺷﺬﻭﺫ‬ ‫ﻭﻣﻦ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻧﺘﻘﻞ ﺇﱃ ﺳﺆﺍﻝ ﺃﻭﻝ ﺣﻮﻝ ﺍﳋﻄﺮ‬‫ﻳﻮﺟﺪ ﰲ ﻛﻞ ﲨﺎﻋﺔ ﻛﺜﺮﺕ ﻋﺼﺒﻴﺎ‪‬ﺎ‪ .‬ﻭﳝﻜﻦ ﺃﻥ‬ ‫ﺍﻟﺬﻱ ﳛﺘﻤﻰ ﻣﻨﻪ ﻭﺳﺆﺍﻝ ﺛﺎﻥ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﺮﺍﺩ‬‫ﻧﺴﻤﻴﻪ ﻗﺎﻧﻮﻥ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺍﻟﺬﻱ ﻳﻌﻠﻞ ﺑﻪ ﻋﺴﺮ ﻧﺸﺄﺓ‬ ‫‪ 10‬ﲪﺎﻳﺘﻪ‪ :‬ﻫﻞ ﰲ ﺫﻟﻚ ﺗﻌﻘﻴﺪ؟‬‫ﺍﻟﺪﻭﻝ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺪﻭﻳﺔ ﻛﺜﲑﺓ‬ ‫ﻻ‪ .‬ﻟﻴﺲ ﻓﻴﻪ ﺗﻌﻘﻴﺪ ﺑﻞ ﻫﻲ ﻋﻮﺩﺓ ﺇﱃ ﺳﻠﺴﻠﺔ ﺍﻟﻌﻠﻞ‬ ‫ﺍﻟﱵ ﲡﻌﻞ ﻣﺎ ﳚﺮﻱ ﺩﺍﻻ ﻋﻠﻰ ﺍﳊﻤﻖ ﻭﺍﻟﻐﺒﺎﺀ ﻟﺪﻯ‬ ‫ﺍﻟﻌﺼﺎﺋﺐ ﻋﺎﻣﺔ‪.‬‬ ‫ﺑﻌﺾ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﻨﺨﺐ ﺍﻟﱵ ﺗﻄﺒﻞ‬‫‪ 45‬ﻭﺗﻌﻠﻴﻠﻪ ﺃﻋﻤﻖ‪ :‬ﻓﺎ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺪﻭﻳﺔ ﲤﺜﻞ‬ ‫ﻟﺸﻄﺎﺭ‪‬ﻢ ﻭﺣﻜﻤﺘﻬﻢ‪.‬‬‫ﳎﺘﻤﻌﺎﺕ ﺍﳋﺼﺎﺻﺔ ﻭﺍﻟﻨﺪﺭﺓ ﻭﻣﻦ ﰒ ﻓﺎﻟﺼﺮﺍﻉ ﺑﲔ‬ ‫‪ 15‬ﺻﺤﻴﺢ ﺍﻥ ﺍﳊﻴﻞ ﺍﻟﺴﻴﺎﺳﻴﺔ ﳝﻜﻦ ﺃﻥ ﲢﺘﻤﻞ‬‫ﺍﻷﺧﻮﺓ ﻋﻠﺘﻪ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳊﺪﺍ ﺍﻷﺩﱏ ﻣﻦ ﺷﺮﻭﻁ‬ ‫ﳐﺎﺩﻋﺔ ﺍﻟﻌﺪﻭ ﺑﺎﻟﺘﻈﺎﻫﺮ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻟﻪ ﺇﱃ ﺣﲔ‪.‬ﻟﻜﻦ‬ ‫ﻣﺎ ﺗﺘﻤﻴﺰﺑﻪ ﺳﻴﺎﺳﺔ ﺍﻟﻌﺮﺏ ﻣﻨﺬ ﻗﺮﻥ ﻫﻮ ﳐﺎﺩﻋﺔ‬ ‫ﺍﻟﻌﻴﺶ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﺍﻟﺬﺍﺕ ﻻ ﺍﻟﻌﺪﻭ‪.‬‬‫ﻭﻃﺒﻌﺎ ﻓﺎﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻫﻮ ﻣﺎ‬ ‫ﺫﻟﻚ ﺃﻥ ﻛﻞ ﺍﻟﻌﻨﺘﺮﻳﺎﺕ ﺍﻟﱵ ﻋﺸﻨﺎﻫﺎ ﻣﻨﺬ ﺳﺘﺔ‬‫‪ 50‬ﻳﺰﻋﻢ ﻟﻠﺒﺪﻭ ﻣﻦ ﻗﻮﺓ ﺍﻟﻠﺤﻤﺔ ﺍﻷﺳﺮﻳﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ‪ .‬ﻭﻫﺬﻩ‬ ‫‪ 20‬ﻋﻘﻮﺩ‪-‬ﻭﺃﺗﻜﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ‪-‬ﻛﺎﻧﺖ ﺻﺪﻗﺎ ﻣﻊ ﺍﻟﻌﺪﻭ‬‫ﻣﻦ ﺃﻛﺎﺫﻳﺐ ﺍﻟﺒﺪﺍﻭﺓ ﻛﺎﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﻜﺮﻡ ﻭﺍﻟﻨﺠﺪﺓ‬ ‫ﻭﺧﺪﺍﻋﺎ ﻟﻠﺬﺍﺕ‪:‬ﺇﺳﺮﺍﺋﻴﻞ ﲟﺤﻮﻫﺎ ﻋﻠﻨﺎ ﻳﺴﺘﻨﺪ ﺇﱃ‬ ‫ﻭﺍﻟﻨﺨﻮﺓ‪.‬‬ ‫ﺿﻮﺀ ﺃﺧﻀﺮ ﻣﻨﻬﺎ‪.‬‬ ‫ﻛﻼﳘﺎ ﺧﻄﺘﻪ ﻗﺎﺑﻠﺔ ﻟﻠﺘﻠﺨﻴﺺ ﰲ ﲨﻠﺔ ﻭﺍﺣﺪﺓ‪:‬‬‫ﻛﺜﺮﺓ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﰲ ﺍﻟﺒﺪﺍﻭﺓ ﻣﻦ‬ ‫ﺍﺗﺮﻛﻮﻧﺎ ﻧﻨﻮﻡ ﺷﻌﻮﺑﻨﺎ ﺑﺎﻟﻜﻼﻡ ﻭﳓﻘﻖ ﻟﻜﻢ ﻣﺎ‬‫ﻋﻼﻣﺎﺕ ﻃﺎﺑﻌﻬﺎ ﺍﻟﻜﺎﺫﺏ‪ .‬ﻓﻬﻢ ﻣﻦ ﺣﺒﺔ ﻳﺒﻨﻮﻥ ﻗﺒﺔ‪:‬‬ ‫‪ 25‬ﺗﺮﻳﺪﻭﻥ ﺑﺎﻷﻓﻌﺎﻝ‪ .‬ﻭﻻ ﺃﻧﻜﺮ ﺃﱐ ﺧﺪﻋﺖ ﻣﺜﻞ ﻏﲑﻱ‬‫‪ 55‬ﻓﻬﺬﻩ ﺍﻟﻘﻴﻢ ﻟﻮ ﻛﺎﻧﺖ ﺃﻣﺮﺍ ﻋﺎﺩﻳﺎ ﳌﺎ ﻛﺜﺮ ﺍﻟﻜﻼﻡ‬ ‫ﺇﱃ ﺳﻦ ﺛﻼﻧﲔ ﺳﻨﺔ‪.‬‬ ‫ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﺗﺪﺭﺟﺖ ﰲ ﻓﻬﻢ ﺍﻟﺴﺮ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻘﻠﻮﺑﺔ‪ :‬ﺍﳋﺪﺍﻉ‬‫ﻭﻗﺪ ﺫﻫﺒﻮﺍ ﺇﱃ ﺣﺪ ﺇﻓﺴﺎﺩ ﻣﻔﻬﻮﻡ ﺍﻟﺸﻌﺮ‬ ‫ﺿﺮﻭﺭﻱ ﲟﻘﺘﻀﻰ ﻗﺎﻧﻮﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻄﺒﻴﻌﻲ ﻷﻥ ﺍﻟﺒﺸﺮ‬‫ﺑﺎﻋﺘﱪﻭﺍ ﺃﻋﺬﺑﻪ ﺃﻛﺬﺑﻪ ﲞﻼﻑ ﻣﻌﻴﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ‬ ‫‪ 30‬ﰲ ﺻﺮﺍﻉ ﺩﺍﺋﻢ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻴﺶ ﻟﻜﻨﻪ ﳏﻜﻮﻡ‬‫ﻭﺻﻞ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺑﺪﺍﻉ ﻓﺄﻫﻢ ﻣﻘﻮﻣﺎﺕ‬ ‫ﺑﻘﺎﻧﻮﻥ ﺛﺎﻥ‪.‬‬ ‫‪ 60‬ﺍﳉﻤﺎﻝ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺼﺒﻮ ﺇﱃ ﺍﻟﻜﻤﺎﻝ‪.‬‬ ‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﳛﻜﻤﻪ ﻫﻮ ﻗﺎﻧﻮﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ‬ ‫ﻣﺴﺘﻮﻳﻴﻪ‪ :‬ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳊﻴﺔ ﳏﻜﻮﻣﺔ ﺑﺎﳊﺪ ﻣﻦ‬‫ﻛﺜﺮﺓ ﺍﻟﺜﺮﺛﺮﺓ ﺑﺸﻲﺀ ﺩﻟﻴﻞ ﻋﺪﻣﻪ ﻭﻟﻴﺴﺖ ﺩﻟﻴﻞ‬‫ﻭﺟﻮﺩﻩ ﻓﻀﻼ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﺩﻟﻴﻞ ﻋﻤﻮﻣﻪ‪ .‬ﻭﺃﻛﱪﺍﻷﺩﻟﺔ‬‫ﻫﻮ ﺍﻟﺼﺮﺍﻉ ﻋﻠﻰ ﺍﳌﲑﺍﺙ ‪:‬ﻓﻘﺪ ﻳﻘﺘﻞ ﺍﻷﺥ ﺃﺧﺎﻩ ﻋﻠﻰ‬ ‫ﺑﻌﺾ ﻧﻌﺠﺔ‪.‬‬‫‪ 65‬ﻭﺣﺮﺏ ﺩﺍﺣﺲ ﻭﺍﻟﻐﱪﺍﺀ ﻭﺍﻟﺘﻐﺎﺯﻱ ﺍﳌﺘﺒﺎﺩﻝ ﺑﲔ‬‫ﺍﻟﻘﺒﺎﺋﻞ ﻟﻴﺲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺣﺪﻫﺎ ﺑﻞ ﺣﱴ ﺑﲔ ﻗﺒﺎﺋﻞ‬

‫‪ 35‬ﺃﻣﺎ ﺑﲔ ﺍﻟﺒﺸﺮ ﻓﻬﻮ ﻗﺎﻧﻮﻥ ﺍﻟﺜﻮﺭﺍﺕ‪ :‬ﻋﻨﺪﻣﺎ ﻳﻌﻲ‬ ‫ﺍﳍﻨﻮﺩ ﺍﳊﻤﺮ ﻫﻲ ﺳﺮ ﺿﻌﻒ ﺍﳉﻤﺎﻋﺎﺕ ﺫﺍﺕ‬‫ﺍﶈﺮﻭﻣﻮﻥ ﺳﺮﺍﳊﺮﻣﺎﻥ ﻭﻳﺪﺭﻛﻮﻥ ﺃﻧﻪ ﺑﺴﺒﺐ ﺍﻟﻈﻠﻢ‬ ‫ﺍﻟﻌﺼﺎﺋﺐ ﺍﳌﺘﻌﺪﺩﺓ‪.‬‬‫ﰲ ﺍﻟﺘﻮﺯﻳﻊ ﻧﻨﺘﻘﻞ ﻣﻦ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻄﺒﻴﻌﻲ ﺇﱃ ﺍﻟﺼﺮﺍﻉ‬ ‫ﻧﺮﺟﻊ ﺍﻵﻥ ﺇﱃ ﺑﻴﺖ ﺍﻟﻘﺼﻴﺪ‪:‬‬ ‫ﺍﳋﻠﻘﻲ‪.‬‬ ‫‪ 5‬ﻣﻦ ﻳﺘﻮﳘﻬﻢ ﻳﺘﺼﺎﺭﻋﻮﻥ ﻋﻠﻰ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ‬‫ﺍﻟﻌﺮﺏ ﺍﻟﻴﻮﻡ ﻫﻢ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪.‬ﺍﻟﺜﻮﺭﺓ ﺍﳌﻀﺎﺩﺓ‬ ‫ﺳﺎﻣﻴﺔ ﳎﻨﻮﻥ ﳜﺎﺩﻉ ﻧﻔﺴﻪ ﻭﱂ ﻳﺴﻤﻊ ﺑﺒﻨﻮﻙ‬‫‪ 40‬ﺧﺴﺮﺕ ﺍﳌﻌﺮﻛﺔ ﲟﻜﺮﻳﻦ ﺇﳍﻴﲔ ‪ :‬ﺃﺯﻣﺔ ﺍﻟﺒﺘﺮﻭﻝ ﺗﻨﺘﺞ‬‫ﺍﳌﻮﺍﻃﻨﺔ ﺍﳋﻠﻴﺠﻴﺔ ﻭﺟﺸﻊ ﺇﻳﺮﺍﻥ ﻳﻨﺘﺞ ﺍﻟﻮﻋﻲ ﺍﻟﻘﻮﻣﻲ‪.‬‬ ‫ﺳﻮﻳﺴﺮﺍ‪.‬‬‫ﻓﺴﺎﺩ ﺣﻜﺎﻡ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﻘﲑﺓ ﻛﺎﻥ ﻣﻔﻀﻮﺣﺎ‬ ‫ﻭﻫﺐ ﺍﳌﺘﻮﻫﻢ ﱂ ﻳﺴﻤﻊ ﺑﺒﻨﻮﻙ ﺳﻮﻳﺴﺮﺍ ﻓﻔﻴﻢ‬ ‫ﺗﺬﻫﺐ ﲤﻮﻳﻼﺕ ﺍﻻﺳﺘﺜﻤﺎﺭ ﺍﻟﻌﺮﰊ ﰲ ﺑﻌﺾ ﺑﻼﺩ‬‫ﻟﻘﻠﺔ ﺛﺮﻭﺓ ﺍﻟﺒﻼﺩ ﻭﻧﻔﺲ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻐﻨﻴﺔ ﻛﺎﻥ‬ ‫‪ 10‬ﺍﻟﻌﺮﺏ؟ ﺃﻟﻴﺴﺖ ﰲ ﺍﳌﺘﻌﺔ ﻟﺘﺤﻮﻳﻞ ﺑﻼﺩ ﻓﻘﺮﺍﺋﻬﻢ ﺇﱃ‬‫ﳝﺮ ﻣﺮ ﺍﻟﻜﺮﺍﻡ ﻟﻜﺜﺮﺓ ﺍﻟﺜﺮﻭﺓ‪ .‬ﺍﻵﻥ ﺍﳉﻤﻴﻊ ﻣﻔﻀﻮﺡ‪.‬‬‫‪ 45‬ﻟﺬﻟﻚ ﻓﻤﻄﺎﻟﺐ ﺍﻟﺜﻮﺭﺓ ﺳﺘﻌﻢ‪ :‬ﻓﺎﳋﻠﻴﺠﻲ ﻳﺼﺒﺢ‬ ‫ﻣﻮﺍﺧﲑ؟‬‫ﻣﻮﺍﻃﻨﺎ ﳌﺎ ﺗﺼﺒﺢ ﺍﻟﺪﻭﻟﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻋﺮﻗﻪ ﻭﺟﻬﺪﻩ‬ ‫ﳝﻨﻮﻥ ﻋﻠﻴﻬﻢ ﺑﻔﺴﺎﺩ ﻣﺎﳍﻢ ﻭﺃﺧﻼﻗﻬﻢ ﰒ‬ ‫ﻳﻌﲑﻭ‪‬ﻢ ﺑﺘﻌﺎﻝ ﻣﺮﺿﻲ ﻣﺘﻨﺎﺳﲔ ﺃﻥ ﺍﳌﻔ ِﺴﺪ ﺍﻛﱪ‬‫ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻳﺒﺎﻉ ﻣﻦ ﺛﺮﻭﺍﺕ ﺍﻷﺭﺽ ﻓﻬﻮ ﺳﻴﻄﻠﺐ‬ ‫ﺣﻘﻪ ﻧﻈﲑ ﻭﺍﺟﺒﻪ‪.‬‬ ‫ﺫﻧﺒﺎ ﻣﻦ ﺍﳌﻔ ‪‬ﺴﺪ‪.‬‬ ‫‪ 15‬ﻃﺒﻌﺎ ﻻ ﺃﻧﻮﻱ ﺗﺴﻤﻴﺔ ﺃﺣﺪ ﻷﱐ ﺍﺳﺘﺤﻲ ﻣﻦ‬‫ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ ﺗﻮﻧﺲ ﺫﺍﺕ ﻓﻀﻞ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﻛﻠﻬﻢ‬ ‫ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﻩ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺣﻮﻟﺖ ﺍﻟﺴﻴﺎﺣﺔ ﻭﻣﺎ‬ ‫ﻳﺼﺤﺒﻬﺎ ﰲ ﺑﻼﺩ ﺍﻟﻌﺮﺏ ﺇﱃ ﺃﻫﻢ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺤﺪﻳﺚ‬‫‪ 50‬ﻭﻫﻲ ﻻ ﲤﻦ ﻋﻠﻰ ﺍﺣﺪ ﻷﻥ ﺷﺒﺎ‪‬ﺎ ﱂ ﻳﻜﻦ ﻗﺼﺪﻩ‬‫ﺧﺪﻣﺔ ﻏﲑﻩ ﺃﻭ ﺗﺼﺪﻳﺮ ﺛﻮﺭﺗﻪ ﻓﺎﻟﺘﺄﺛﲑ ﳛﺪﺩﻩ‬ ‫ﺍﻟﻜﺎﺭﻳﻜﺎﺗﻮﺭﻱ‪.‬‬ ‫ﻟﻴﺴﺖ ﺍﻟﻘﺼﺪ ﺇﻟﻐﺎﺀ ﺍﻟﻘﻮﺍﻧﲔ ﺃﻭ ﺍﻟﻌﻤﻞ ﺑﻌﻜﺲ ﻣﺎ‬ ‫ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﻧﻔﺲ ﺍﳊﻀﺎﺭﺓ‪.‬‬ ‫‪ 20‬ﺗﻘﺘﻀﻴﻪ ﺑﻞ ﻛﻤﺎ ﻫﻲ ﻏﺎﻳﺔ ﺍﻟﻌﻠﻢ ﻧﺮﻳﺪ ﺍﺳﺘﻌﻤﺎﳍﺎ‬‫ﻭﻟﻮﻻ ﻣﻜﺮ ﺍﷲ ﺍﳋﲑ ﰲ ﺃﺯﻣﺔ ﺍﻟﺒﺘﺮﻭﻝ ﻭﺗﺴﺮﻉ‬ ‫ﻟﻠﻌﻤﻞ ﻋﻠﻰ ﻋﻠﻢ ﻓﻴﺘﺤﻘﻴﻖ ﺍﳌﻄﻠﻮﺏ‪ :‬ﻋﻨﺪﻣﺎ ﻧﻌﻠﻢ‬ ‫ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻧﺴﺘﻄﻴﻊ ﺗﺴﺨﲑ ﺍﻟﻄﺒﻴﻌﺔ ﻟﺘﺤﻘﻴﻖ‬‫ﺇﻳﺮﺍﻥ ﰲ ﳏﺎﻭﻟﺔ ﺯﻋﺰﻋﺔ ﺍﳋﻠﻴﺞ ﻟﻜﺎﻧﺖ ﺍﻟﺜﻮﺭﺓ‬‫‪ 55‬ﺍﳌﻀﺎﺩﺓ ﻗﺪ ﺭﲝﺖ ﻣﻌﺮﻛﺘﻬﺎ ﺿﺪ ﺍﻟﺜﻮﺭﺓ ﻭﻟﻌﺎﺩ ﺍﻟﻌﺮﺏ‬ ‫ﻣﺎ ﻧﺮﻳﺪ‪.‬‬ ‫ﻓﻨﺤﻦ ﻧﻼﺣﻆ ﺃﻥ ﻇﺎﻫﺮﺓ ﺍﻻﻗﺘﺘﺎﻝ ﻋﻠﻰ ﺍﻟﺮﺯﻕ‬ ‫ﻟﻠﻨﻮﻡ‪.‬‬ ‫‪ 25‬ﺃﻛﺜﺮ ﺇﳊﺎﺣﺎ ﺑﲔ ﻓﻘﺮﺍﺀ ﺍﻟﻌﺮﺏ ﻣﻨﻬﺎ ﺑﲔ ﺃﻏﻨﻴﺎﺋﻬﻢ‪.‬‬‫ﻟﻜﻨﻬﻢ ﺍﻟﻴﻮﻥ ﺃﺻﺒﺤﻮﺍ ﺃﻳﻘﺎﻇﺎ ﺑﻔﻀﻞ ﺍﳌﻜﺮﻳﻦ‬ ‫ﻓﺎﻟﺴﺮﻗﺔ ﻭﺟﺸﻊ ﺍﻟﻨﺨﺐ ﺑﲔ ﺃﻭﻟﺌﻚ ﺃﺷﺪ ﻣﻨﻬﺎ ﺑﲔ‬‫ﺍﻹﳍﻴﲔ ﺍﳋﲑﻳﻦ‪:‬ﻣﻦ ﻋﺎﺵ ﻋﻠﻰ ﺍﳌﻜﺮﻣﺎﺕ ﺻﺎﺭ‬ ‫ﻫﺆﻻﺀ‪.‬‬‫ﻣﻮﺍﻃﻨﺎ ﻟﻪ ﺣﻘﻮﻕ ﻭﻋﻠﻴﻪ ﻭﺍﺟﺒﺎﺕ ﻣﺜﻞ ﻏﲑﻩ ﰲ ﻛﻞ‬ ‫ﻭﲟﻘﺘﻀﻰ ﻗﺎﻧﻮﻥ ﺍﻟﺼﺮﺍﻉ ﺍﳊﻴﻮﻱ ﻛﻠﻤﺎ ﻗﻞ ﺍﻟﺮﺯﻕ‬ ‫ﺍﺯﺩﺍﺩ ﺍﻟﺼﺮﺍﻉ ﻋﻠﻴﻪ‪.‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺃﻏﻨﻴﺎﺀ ﺍﻟﻌﺮﺏ‬ ‫‪ 60‬ﺑﻼﺩ ﺍﻟﻌﺎﱂ‪.‬‬ ‫‪ 30‬ﻳﺘﺠﻬﻮﻥ ﺇﱃ ﻭﺿﻊ ﻳﺸﻴﻪ ﻭﺿﻊ ﻓﻘﺮﺍﺋﻬﻢ ﺑﺴﺒﺐ ﺃﺯﻣﺔ‬‫ﻭﻫﺬﻩ ﺍﻟﻨﻘﻠﺔ ﻧﻮﻋﻴﺔ ﻷ‪‬ﺎ ﻫﻲ ﺍﻟﱵ ﺳﺘﻨﻘﻞ ﺍﻟﻌﺮﺏ‬ ‫ﺍﻟﺒﺘﺮﻭﻝ‪.‬‬‫ﻣﻦ ﺍﻟﻮﺿﻊ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ ﺇﱃ ﻭﺿﻊ ﺷﻌﺐ ﻣﻮﺍﻃﻨﲔ‬ ‫ﻓﺤﱴ ﰲ ﻧﻔﺲ ﺍﻷﺳﺮﺓ ﺇﺫﺍ ﻭﺿﻌﺖ ﺍﳌﺎﺋﺪﺓ ﻭﻛﺎﻥ‬‫ﺃﺣﺮﺍﺭ ﻻ ﳛﻜﻤﻬﻢ ﺍﻟﻌﺴﻜﺮ ﻭﺍﻟﻘﺒﻴﻠﺔ ﺑﺎﻻﺳﺘﺒﺪﺍﺩ‬ ‫ﻣﺎ ﻓﻮﻗﻬﺎ ﻗﻠﻴﻞ ﻓﺎﻷﻗﻮﻯ ﻟﻦ ﻳﺘﺮﻙ ﻟﻸﺿﻌﻒ ﺇﻻ ﺍﻟﻘﻠﻴﻞ‬ ‫ﻭﺫﻟﻚ ﻫﻮ ﺳﺮ ﻗﺎﻧﻮﻥ ﺍﻻﻧﺘﺨﺎﺏ ﺍﻟﻄﺒﻴﻌﻲ ﺑﲔ ﺍﻷﺣﻴﺎﺀ‪.‬‬ ‫ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬‫‪ 65‬ﻭﻣﺎ ﻳﻔﺮﺣﲏ ﻛﺜﲑﺍ ﻫﻮ ﻣﺎ ﺃﻃﻠﻌﲏ ﻋﻠﻴﻪ ﻣﺪﻳﺮ‬‫ﺍﻟﺼﻔﺤﺔ‪ :‬ﺍﻟﻜﺜﲑ ﻣﻦ ﳔﺐ ﺍﳋﻠﻴﺞ ﻭﺧﺎﺻﺔ ﺍﻟﺸﺒﺎﺏ‬‫ﲜﻨﺴﻴﻪ ﻣﺪﺭﻙ ﺑﻮﻋﻲ ﺣﺎﺩ ﳍﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﺴﺎﻣﻴﺔ‬ ‫ﻭﻣﻠﺘﺰﻡ ‪‬ﺎ‪.‬‬

‫‪ 35‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﳑﺜﻼ ﰲ ﺣﻜﻢ ﺍﻟﺸﻌﺐ ﻟﻨﻔﺴﻪ ﻳﻌﺘﱪ‬ ‫ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺯﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﱵ ﻛﺎﺩﺕ ﺗﺘﺤﻮﻝ‬ ‫ﺫﻟﻚ ﻛﻔﺮﺍ‪.‬‬ ‫ﺇﱃ ﺍﻧﻘﺴﺎﻡ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻄﺒﻘﻴﺔ ﺇﱃ ﺍﻟﻘﻄﻴﻌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‬ ‫ﻗﺪ ﻭﱃ‪.‬ﻭﳍﺬﻳﻦ ﺍﳌﻜﺮﻳﻦ ﺍﻹﳍﻴﲔ ﺍﳋﲑﻳﻦ ﻛﺒﲑ‬‫ﻭﻫﺬﺍ ﺍﻟﻜﺎﺭﻳﻜﺎﺗﻮﺭﺍﻥ ﻣﻦ ﺍﳊﺪﺍﺛﺔ ﻭﺍﻷﺻﺎﻟﺔ ﻫﻢ‬‫ﺃﺻﻞ ﺍﻟﺪﺍﺀ ﻭﺻﻔﺎ ﺍﳊﺮﺏ ﺍﻷﻫﻠﻴﺔ ﺍﳉﺎﺭﻳﺔ ﺣﺎﻟﻴﺎ ﺑﲔ‬ ‫ﺍﻟﻔﻀﻞ‪.‬‬‫ﺍﻹﺭﻫﺎﺑﲔ ﺍﻟﺮﻣﺰﻱ ﻭﺍﳌﺎﺩﻱ ﺷﺮﻃﻲ ﻗﻮﺓ ﺍﻷﻋﺪﺍﺀ‬ ‫‪ 5‬ﺃﻋﻠﻢ ﺃﻥ ﺻﺮﺍﺣﺔ ﺧﻄﺎﰊ ﻓﻴﻬﺎ ﻣﻦ ﻗﺪ ﻳﺜﲑ ﻧﻌﺮﺓ‬ ‫‪ 40‬ﺿﺪﻧﺎ‪.‬‬ ‫ﻣﻦ ﻻ ﺗﺰﺍﻝ ﺳﺎﻋﺘﻪ ﻣﻌﺪﻟﺔ ﻋﻠﻰ ﻣﺎ ﻗﺒﻞ ﺍﻟﺜﻮﺭﺓ ﻭﻣﺎ‬ ‫ﻗﺒﻞ ﺍﳌﻜﺮﻳﻦ‪ .‬ﻟﻜﻦ ﻫﺆﻻﺀ ﻗﻠﺔ ﻭﻋﺰﻟﺘﻬﻢ ﺗﺰﺩﺍﺩ ﻳﻮﻣﺎ‬‫ﺍﻷﻣﺔ ﺗﻌﺎﱐ ﻣﻦ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﺪﻭﺍﻋﺶ‪ :‬ﺩﻭﺍﻋﺶ‬‫ﻛﺎﺭﻳﻜﺎﺗﻮﺭﺍﳊﺪﺍﺛﺔ ﻭﲢﺮﻳﻔﻬﺎ ﻭﺩﻭﺍﻋﺶ ﻛﺎﺭﻳﻜﺎﺗﻮﺭ‬ ‫ﺑﻌﺪ ﻳﻮﻡ‪.‬‬‫ﺍﻷﺻﺎﻟﺔ ﻭﲢﺮﻳﻔﻬﺎ‪ .‬ﻭﻫﻢ ﻋﻤﻼﺀ ﺃﻋﺪﺍﺀ ﺍﻟﺜﻮﺭﺓ ﻭﺍﻷﻣﺔ‬ ‫ﻭﺍﻷﻫﻢ ﻣﻦ ﺫﻟﻚ ﻛﻪ ﻫﻮ ﺃﻥ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﱵ‬ ‫ﻭﺍﻹﺳﻼﻡ‪.‬‬ ‫‪ 10‬ﲡﻌﻞ ﻏﺎﻟﺒﻴﺔ ﺳﻨﺔ ﺍﻷﻗﻠﻴﻢ ﻋﺮ‪‬ﻢ ﻭﺃﺗﺮﺍﻛﻬﻢ ﺗﻠﺘﻔﺖ‬ ‫ﺇﱃ ﺍﳌﺘﺴﻘﺒﻞ ﺑﺎﻟﺘﺤﺮﺭ ﻣﻦ ﻛﺎﺭﻳﻜﺎﺗﻮﺭﻱ ﺍﻟﺘﺄﺻﻴﻞ‬ ‫ﻭﺍﻟﺘﺤﺪﻳﺚ‪.‬‬ ‫ﻣﺼﲑ ﺍﻹﻗﻠﻴﻢ ﺑﻀﻔﱵ ﺍﻷﺑﻴﺾ ﺍﳌﺘﻮﺳﻂ ﳓﻦ‬ ‫ﻭﺃﻭﺭﻭﺑﺎ ﻭﺍﺣﺪ ﰲ ﻋﺎﱂ ﺍﻟﻌﻤﺎﻟﻴﻖ‪ :‬ﻗﺪ ﻳﺘﺄﺧﺮ‬ ‫‪ 15‬ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﰲ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺓ ﻟﻜﻦ ﺣﻜﻤﺎﺀﻫﻢ‬ ‫ﻳﺪﺭﻛﻮ‪‬ﺎ ﻣﺜﻠﻨﺎ‪.‬‬ ‫ﻭﻣﺜﻠﻤﺎ ﺃﻥ ﺳﻨﺔ ﺍﻷﻗﻠﻴﻢ ﺗﻌﺎﱐ ﻣﻦ ﺍﻟﻜﺎﺭﻳﻜﺎﺗﻮﺭﻳﻦ‬ ‫ﻓﺈﻥ ﺍﻷﻭﺭﻭﺑﻴﲔ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺍﻟﻴﻤﲔ ﺍﳌﺘﻄﺮﻑ ﺍﻟﺬﻱ‬ ‫ﻳﺪﺧﻞ ﺍﻟﺘﺎﺭﻳﺦ ﻣﺪﺑﺮﺍ ﻻﻣﻘﺒﻼﻭﺳﻴﻬﺰﻣﻮﻥ ﻣﺜﻞ‬ ‫‪ 20‬ﻣﺘﻄﺮﻓﻴﻨﺎ‪.‬‬ ‫ﺳﺮ ﻳﻨﺒﻐﻲ ﻓﻬﻤﻪ‪:‬ﳌﺎﺫﺍ ﺑﺪﺍﺕ ﺍﻟﺜﻮﺭﺓ ﻣﻦ ﺗﻮﻧﺲ؟‬ ‫ﻟﻴﺲ ﺟﺪﻳﺪﺍ ﻓﻬﻲ ﺭﺍﺋﺪﺓ ﻣﻨﺬ ﻗﺮﻃﺎﺝ ﻭﳍﺎ ﺩﻭﺭﻋﺎﳌﻲ‬ ‫ﰲ ﺍﻟﺘﺤﺮﺭ ﻭﻣﻦ ﺛﻮﺍﺑﺖ ﺗﺎﺭﳜﻴﺎ ﺃ‪‬ﺎ ﺗﻜﻮﻥ ﻓﺎﻋﻠﺔ ﺇﻥ‬ ‫‪ 25‬ﺷﺮﻗﺖ ﻭﻣﻨﻔﻌﻠﺔ ﺇﻥ ﻏﺮﺑﺖ‪.‬‬ ‫ﻭﺍﻟﺴﺮ ﺍﳊﺎﱄ‪ :‬ﺗﻮﻧﺲ ﻛﺘﺮﻛﻴﺎ ﻛﻠﺘﺎﳘﺎ ﺟﺮﺑﺖ‬ ‫ﺍﻟﻌﻠﻤﻨﺔ ﺍﳌﺘﻄﺮﻓﺔ ﻭﺃﺩﺭﻛﺖ ﻣﺂﳍﺎ ﺍﻟﻮﺧﻴﻢ‪ .‬ﻟﺬﻟﻚ‬ ‫ﻓﻌﻮﺩ‪‬ﺎ ﻟﻼﺻﻞ ﺛﻮﺭﻳﺔ ﺑﺎﳉﻮﻫﺮ ﻭﳘﺎ ﻓﺠﺮ ﺍﺳﺘﺌﻨﺎﻑ‬ ‫ﺩﻭﺭ ﺍﻹﺳﻼﻡ‪.‬‬ ‫‪ 30‬ﺃﻋﻠﻢ ﺃﻥ ﻛﺎﺭﻳﻜﺎﺗﻮﺭ ﺍﳊﺪﺍﺛﺔ ﻳﻬﺰﺃ ﻣﻦ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ‬ ‫ﻟﻴﺲ ﻟﻌﻤﻖ ﰲ ﻓﻜﺮﻩ ﺑﻞ ﻷﻧﻪ ﻳﻨﺪﺏ ﺣﻈﻪ ﺇﺫ ﺭﻓﻀﻪ‬ ‫ﺍﻟﺸﻌﺐ ﻭﺃﺩﺭﻙ ﺩﻭﺭﻩ ﺍﻟﺘﺎﺑﻊ ﺍﻟﺬﻟﻴﻞ ﻟﻘﺸﻮﺭ ﺍﳊﺪﺍﺛﺔ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻛﺎﺭﻳﻜﺎﺗﻮﺭ ﺍﻷﺻﺎﻟﺔ ﺍﳋﺎﻟﻂ ﺑﲔ ﻗﻴﻢ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﻋﺎﺩﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻌﺘﱪ ﺍﻟﺘﺤﺮﺭ ﺍﻟﺴﻴﻴﺎﺳﻲ‬



hg 02 01 01 02   – 