Achamal 654 date 13 nov 2012 by Journal Achamal

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‫‪´ƒ``Ñ°SCG π``c Ék `àbDƒe Qó`°üJ á```«`æWh á``jƒ``¡L á``«eƒj‬‬

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‫‪05.39.94.57.09 : ¢ùcÉØdG` 05.39.94.30.08 :∞JÉ¡dG`äÉîH≥◊GóÑY: ∫hDƒ°ùŸGôjóŸG‬‬ ‫‪2012 Èªaƒf 19 ¤EG 13 / 1433 áé◊GhP 21AÉ`KÓãdG ` º`gGQO 3 øªãdG ` 654 Oó©`dG‬‬

‫ﺃﺛﺎﺭﺕ ﺻﻮﺭ ﺍﻟﺠﻤﻴﻼﺕ ﺍﻟﺒﻠﺠﻴﻜﻴﺎﺕ‬ ‫ﺑﺒﺎﺣﺔ ﻣﺴﺠﺪ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﻛﺜﻴﺮﺍ ﻣﻦ‬ ‫ﺍﻟﻠﻐﻂ ”ﺍﻟﺘﺮﺗﻮﻓﻲ“ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻓﻲ ﺑﺎﺏ‬ ‫ﺍﻟﻤﺰﺍﻳﺪﺍﺕ ﺍﻟﺪﻳﻤﺎﻏﻮﺟﻴﺔ ﻟﻴﺲ ﺇﻻ‪.‬‬ ‫ﺍﻟﺠﻤﻴﻼﺕ ﻟﻢ ﻳﻜﻦ ”ﻋﺎﺭﻳﺎﺕ“ ﻛﻤﺎ‬ ‫ﻛﺘﺐ ﻭﺑﺚ ﻋﻠﻰ ﺑﻌﺾ ﻣﻨﺎﺑﺮ ﺍﻟﻨﻔﺎﻕ‬ ‫ﺍﻟﻔﻴﺴﺒﻮﻛﻲ ﺩﺍﺧﻞ ﺍﻟﻤﻐﺮﺏ ﻭﺧﺎﺭﺟﺔ‪ .‬ﻭﻗﺪ ﺯﺭﻥ ﺃﻛﺜﺮ ﻣﻦ ﻣﺪﻳﻨﺔ ﻭﻣﻌﻠﻤﺔ ﺳﻴﺎﺣﻴﺔ ﻭﺍﺧﺘﻠﻄﻦ ﺑﺎﻟﺸﻌﺐ‬ ‫ﻓﻲ ﺍﻟﻤﺤﻼﺕ ﺍﻟﻌﻤﻮﻣﻴﺔ ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺻﻮﻣﻌﺔ ﺣﺴﺎﻥ ‪ .‬ﺛﻢ ﺇﻥ ﻛﺸﻒ ﺍﻟﺴﻴﻘﺎﻥ ”ﺍﻟﺠﻤﻴﻠﺔ ﺟﺪﺍ“ ﻻ ﻳﻤﻜﻦ‬ ‫ﺍﻋﺘﺒﺎﺭﻩ ”ﺗﺪﻧﻴﺴﺎ“ ﻟﻤﻌﻠﻤﺔ ﺩﻳﻨﻴﺔ‪ ،‬ﺇﺫ ﺃﻥ ﺑﺎﺣﺔ ﺍﻟﻤﺴﺠﺪ ﺍﻟﻤﺬﻛﻮﺭ ﻳﻘﺼﺪﻫﺎ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻭﺍﻻﺟﺎﻧﺐ‪ ،‬ﻳﺄﺧﺬﻭﻥ‬ ‫ﺑﻬﺎ ﺻﻮﺭﺍ ﺗﺬﻛﺎﺭﻳﺔ‪ ،‬ﻻ ﻳﻄﻠﺒﻮﻥ ﺇﺫﻧﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﻣﺎ ﻳﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺄﻛﺪ ﻣﻦ ﺃﻧﻬﻢ ﻗﺪ ﺍﻏﺘﺴﻠﻮﺍ‬ ‫ﻓﻌﻼ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺃﻧﻬﻢ ﻗﺪ ﺗﻮﺿﺌﻮﺍ ﻭ ﺻﻠﻮﺍ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻈﻬﺮ ﺟﻤﻌﺎ ﻭﻗﺼﺮﺍ‪.‬‬ ‫ﺛﻢ ﺃﻻ ﻳﺴﺘﺪﻋﻰ ”ﺍﻟﺰﻭﺍﺭ ﺍﻟﻜﺒﺎﺭ“ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺎﺕ ﻟﺰﻳﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﺍﻟﺨﺎﺭﺝ ﻭﺍﻟﺪﺍﺧﻞ ﺣﺘﻰ‬ ‫”ﻓﻢ ﺍﻟﻤﺤﺮﺍﺏ“‪ ،‬ﻳﺮﺍﻓﻘﻬﻢ ﺃﻋﻮﺍﻥ ﺍﻟﻤﺨﺰﻥ؟ ﻟﻤﺎﺫﺍ ﻻ ﻧﺘﺤﺪﺙ‪ ،‬ﻓﻲ ﺷﺄﻥ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻋﻦ ﺷﻲﺀ ﺇﺳﻤﻪ ﺍﻟﺘﺪﻧﻴﺲ‪.‬‬ ‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻷﻣﺮ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﺒﺖ ﺍﻟﺠﻨﺴﻲ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻤﻐﺎﺭﺑﺔ ﺍﻟﻤﺘﺨﻠﻔﻴﻦ‪.‬‬ ‫ﻛﻔﻰ ﻣﻦ ﺍﻟﻨﻔﺎﻕ‪.‬ﺍ‪...‬‬

‫‪? ºéY ΩCG ÜôY ≠jRÉeC’G‬‬

‫‪øª«dGh ¿ÉªY ÚH QÉØX øe ÜôY ºg :áWƒ£H øHG‬‬ ‫‪É«≤jôaEG ∫Éª°T ¤EG GƒMõf É¡æeh‬‬ ‫ﻧﺸﺮﺕﺍﻟﺠﺮﻳﺪﺓﺍﻹﻟﻜ‪‬ﻭﻧﻴﺔ‬ ‫”ﻫﻴﺴ‪‬ﻳﺲ“ﺍﻟﻮﺍﺳﻌﺔﺍﻟﺘﺼﻔﺢ‪،‬ﺍﻟﺨﻤﻴﺲ‬ ‫ﺍﳴﺎﺿﻲ‪ ،‬ﺩﺭﺍﺳﺔ ﻗﻴﻤﺔ ﺣﻮﻝ ﻛﺘﺎﺏ ”ﻣﺪﺧﻞ‬ ‫ﺇﳳ ﻋﺮﻭﺑﺔ ﺍﻷﻣﺎﺯﻳﻎ ﻣﻦ ﺧﻼﻝ ﺍﻟﻠﺴﺎﻥ“‬ ‫ﻟﺼﺎﺣﺒﻪ ﺍﻟﺒﺎﺣﺚ ﺍﳴﺘﺨﺼﺺ ﺍﻷﺳﺘﺎﺫ‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﺍﺭﻭﺩﻱ‪.‬‬ ‫ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻋﺪﻫﺎ ”ﺃﻣﺎﺯﻳﻐﻲ ﻳﺤﺐ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ“ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﺪ ﺑﻮﻟﻮﺯ ﺍﻟﺬﻱ‬ ‫ﻳﻨﻘﻞ ﳲ ﻣﺴﺘﻬﻠﻬﺎ ﺍﻟﺨﻼﺻﺔ ﺍﻟﺘﻲ ﺍﻧﺘﻬﻰ‬ ‫ﺇﻟﻴﻬﺎ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻲ ﺃﻥ ﺍﻷﻣﺎﺯﻳﻎ‬ ‫”ﻋﺮﺏ ﺍﻟﻬﺠﺮﺍﺕ ﺍﻟﻘﺪﻳﻤﺔ ﺍﻟﺘﻲ ﻗﺪﻣﺖ ﻣﻦ‬ ‫ﺍﳴﺸﺮﻕ ﻭﺣﻄﺖ ﺭﺣﺎﻟﻬﺎ ﳲ ﺑﻼﺩ ﺍﳴﻐﺮﺏ‬ ‫ﻭﻋﻤﻮﻡ ﺷﻤﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ“‪.‬‬ ‫)‪(4 ¢U‬‬

‫‪Üô¨ŸG ‘ ∫Ó¨à°SÓd á∏HÉb §Øf QÉHBG OƒLƒH Gô°†îæH áæ«eCG ±Î©J GÒNCG‬‬ ‫ﺑﻌﺪ‬

‫ﺗﺮﺩﺩ ﺩﺍﻡ ﻃﻮﻳﻼ‪ ،‬ﺧﺮﺟﺖ ﺃﻣﻴﻨﺔ ﺑﻨﺨﻀﺮﺍ ﻋﻦ ﺻﻤﺘﻬﺎ ﺍﻟﻤﺮﻳﺐ ﻭﺍﻋﺘﺮﻓﺖ ﺑﻤﺎ ﺭﺩﺩﺗﻪ ﻟﺸﻬﻮﺭ‬ ‫ﻋﺪﻳﺪﺓ ﺷﺮﻛﺎﺕ ﻧﻔﻂ ﻋﺎﻟﻤﻴﺔ‪ ،‬ﺑﺄﻥ ﺍﻟﻤﻐﺮﺏ ﻳﺘﻮﻓﺮ ﻋﻦ ﻣﺨﺰﻭﻥ ﻧﻔﻂ ﻣﻬﻢ ﻭﺃﻧﻪ ﺳﻮﻑ‬ ‫ﻳﺼﺒﺢ ﻣﺼﺪﺭﺍ ﻟﻠﺬﻫﺐ ﺍﻷﺳﻮﺩ ﻗﺮﻳﺒﺎ‪.‬‬ ‫ﻭﻛﻨﺎ ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺼﺤﻒ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﺭﺩﺩﻧﺎ ﻣﺮﺍﺭﺍ ﻣﺎ ﻗﺎﻟﺘﻪ ﺷﺮﻛﺎﺕ ﺩﻭﻟﻴﺔ ﻟﻠﺘﻨﻘﻴﺐ‬ ‫ﻋﻦ ﺍﻟﻨﻔﻂ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ﻣﻦ ﻋﺜﻮﺭﻫﺎ ﻓﻲ ﻣﺤﻴﻄﺎﺕ ﺗﻨﻘﻴﺒﻬﺎ ﻋﻠﻦ ﺁﺑﺎﺭ ﻟﻤﺨﺰﻭﻥ ﺟﻴﺪ ﻗﺎﺑﻞ‬ ‫ﻟﻺﺳﺘﻐﻼﻝ‪.‬‬ ‫ﺍﻟﻮﺯﻳﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻤﺪﻳﺮﺓ ﺍﻟﺤﺎﻟﻴﺔ ﻟﻤﻜﺘﺐ ﺍﻟﻤﺤﺮﻭﻗﺎﺕ ﻭﺍﻟﻤﻌﺎﺩﻥ ﺍﻋﺘﺮﻓﺖ ﻓﻲ ﺣﺪﻳﺚ‬ ‫ﺻﺤﺎﻓﻲ ﺑﺄﻥ ﻫﻨﺎﻙ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﻻﺗﺨﺎﺫ ﻗﺮﺍﺭﺍﺕ ﻓﻲ ﺍﻟﻤﺪﻯ ﺍﻟﻘﺮﻳﺐ ﺑﻬﺪﻑ ﺍﻟﺘﺤﻀﻴﺮ ﻹﻣﻜﺎﻧﻴﺔ‬ ‫ﺍﺳﺘﻐﻼﻝ ﺁﺑﺎﺭ ﻧﻔﻄﻴﺔ ﺃﻭ ﻏﺎﺯﻳﺔ ﺑﺎﻟﻤﻐﺮﺏ‪.‬‬ ‫ﻭﺍﺳﺘﻨﺪﺕ ﺑﻨﺨﻀﺮﺍ ﻓﻲ ﺣﺪﻳﺜﻬﺎ ﻫﺬﺍ ﻋﻠﻰ ﺗﻘﺎﺭﻳﺮ ﺻﺎﺩﺭﺓ ﻋﻦ ﺍﻟﺸﺮﻛﺎﺕ ﺍﻟﺤﺎﺻﻠﺔ ﻋﻠﻰ‬ ‫ﺭﺧﺺﻟﻠﺘﻨﻘﻴﺐ ﻋﻦﺍﻟﻨﻔﻂﻓﻲﺍﻟﻤﻐﺮﺏ‪،‬ﻣﻨﻄﻠﻘﺔﻣﻦﻛﻮﻥﻫﺬﻩﺍﻟﺸﺮﻛﺎﺕﺗﻌﺘﺒﺮ ﺃﺭﺽﺍﻟﻤﻐﺮﺏ‬ ‫ﻣﺆﻫﻠﺔ ﺑﻘﻮﺓﻻﺣﺘﻀﺎﻥﺍﺣﺘﻴﺎﻃﺎﺕﻃﺎﻗﻴﺔ‪.‬‬ ‫ﻭﺣﺪﺩﺕ ﺑﻨﺨﻀﺮﺍ‪ ،‬ﻓﻲ ﺣﻮﺍﺭ ﻟﻬﺎ ﻣﻊ ﺟﺮﻳﺪﺓ ﻟﻴﺒﻴﺮﺍﺳﻴﻮﻥ‪ ،‬ﻣﺪﺓ ﺛﻤﺎﻥ ﺇﻟﻰ ‪12‬‬ ‫ﺳﻨﺔ‪ ،‬ﻟﻼﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﺘﺤﻀﻴﺮﺍﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻠﺸﺮﻭﻉ ﻓﻲ ﺃﻱ ﺍﺳﺘﻐﻼﻝ ﻣﺤﺘﻢ‪.‬‬ ‫ﻳﺸﺎﺭﺃﻧﻪ ﺑﻌﺪ ﺃﻥﻛﺎﻧﺖﺑﻨﺨﻀﺮﺍﻓﺪﻧﻔﺖﻓﻲﺍﻟﺴﺎﺑﻖﻣﺎﻧﺸﺮﺗﻪ ﻋﻠﻰ ﻣﻮﺍﻗﻌﻬﺎ‬

‫ﺑﻌﺾﺍﻟﺸﺮﻛﺎﺕﺍﻟﻌﺎﻣﻠﺔﻓﻲﺣﻘﻮﻝﺍﻟﺘﻨﻘﻴﺐﺑﺎﻟﻤﻐﺮﺏﺧﺎﺻﺔﻓﻲﻣﻨﻄﻘﺔﻃﺮﻓﺎﻳﺔﻣﻦﻋﺜﻮﺭﻫﺎﻋﻠﻰﻣﺨﺰﻭﻥﻧﻔﻂ‬ ‫ﻗﺎﺑﻞﻟﻼﺳﺘﻐﻼﻝ‪ ،‬ﻋﺎﺩﺕﻓﺄﻋﻠﻨﺖﻋﻦ ﺍﻛﺘﺸﺎﻑﺁﺑﺎﺭﺟﺪﻳﺪﺓﻟﻠﺒﺘﺮﻭﻝﻭﺍﻟﻐﺎﺯﺍﻟﻄﺒﻴﻌﻲ‪،‬ﺃﺛﻨﺎﺀﺍﻧﻌﻘﺎﺩ ﺍﻟﺪﻭﺭﺓﺍﻟﺜﺎﻣﻨﺔ‬ ‫ﻟﻠﻤﺠﻠﺲ ﺍﻹﺩﺍﺭﻱ ﻟﻠﻤﻜﺘﺐ ﺍﻟﺬﻱ ﺗﺮﺃﺳﻪ‪ ،‬ﺩﻭﻥ ﺗﺤﺪﻳﺪ ﻣﻮﺍﻗﻊ ﺍﻵﺑﺎﺭ ﺍﻟﻤﻜﺘﺸﻔﺔ‪.‬‬ ‫ﻛﻤﺎ ﺃﻋﻠﻨﺖ ﺃﻧﻪ ﺗﻢ ﺇﻧﺠﺎﺯ ﺳﺖ ﺩﺭﺍﺳﺎﺕ ﺗﺨﺺ ﺳﺖ ﺗﻨﻘﻴﺒﺎﺕ ﺟﺪﻳﺪﺓ ﻟﻠﺒﺘﺮﻭﻝ ﻭﺍﻟﻐﺎﺯ ﺍﻟﻄﺒﻴﻌﻲ ﺗﻢ‬ ‫ﺍﻛﺘﺸﺎﻓﻬﺎ ﺑﺎﻟﻤﻐﺮﺏ‪ ،‬ﻭﺃﻇﻬﺮﺕ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺘﻲ ﺃﺟﺮﻳﺖ ﻋﻠﻴﻬﺎ ﺃﻥ ﻧﺘﺎﺋﺞ ﺍﺛﻨﺘﻴﻦ ﻣﻦ ﻫﺬﻩ ﺍﻵﺑﺎﺭ ﺇﻳﺠﺎﺑﻴﺔ‪.‬‬ ‫ﻛﻤﺎ ﻋﺮﺿﺖ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﺜﻤﺎﺭﻳﺔ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻟﺘﻨﻘﻴﺐ ﻋﻠﻰ ﺍﻟﻨﻔﻂ ﺑﺎﻟﻤﻐﺮﺏ‪ ،‬ﺣﻴﺚ‬ ‫ﺃﻭﺿﺤﺖ ﺃﻥ ﺣﺠﻢ ﺍﺳﺘﺜﻤﺎﺭﺍﺕ ﺍﻟﻤﻜﺘﺐ ﺍﻟﻮﻃﻨﻲ ﻟﻠﻤﺤﺮﻭﻗﺎﺕ ﻭﺍﻟﻤﻌﺎﺩﻥ ﻓﻲ ﺍﻟﻤﺠﺎﻝ ﺍﻟﻨﻔﻄﻲ ﺍﺭﺗﻔﻊ‬ ‫ﺇﻟﻰ ‪ 69.25‬ﻣﻠﻴﻮﻥ ﺩﺭﻫﻢ )ﺃﺯﻳﺪ ﻣﻦ ‪ 6‬ﻣﻠﻴﺎﺭﺍﺕ ﻭ‪ 900‬ﻣﻠﻴﻮﻥ ﺳﻨﺘﻴﻢ( ﺳﻨﺔ ‪ 2011‬ﺍﻟﻤﺎﺿﻴﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﺷﻤﻠﺖ ﺍﺳﺘﺜﻤﺎﺭﺍﺕ ﺷﺮﻛﺎﺀ ﺍﻟﻤﻜﺘﺐ ﺍﻟﻮﻃﻨﻲ )ﺃﻱ ﺍﻟﺸﺮﻛﺎﺕ ﺍﻟﺘﻲ ﻟﻬﺎ ﺭﺧﺺ ﻟﻠﺘﻨﻘﻴﺐ ﺑﺮﺳﻢ ﺍﻟﺴﻨﺔ‬ ‫ﺫﺍﺗﻬﺎ(‪ 1.17‬ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ )ﺃﻛﺜﺮ ﻣﻦ ‪ 100‬ﻣﻠﻴﺎﺭ ﺳﻨﺘﻴﻢ(‪ ،‬ﺑﻴﻨﻤﺎ ﺗﻢ ﺧﻼﻝ ‪ 2011‬ﺃﻳﻀﺎ ﺗﻮﺳﻴﻊ ﺩﺍﺋﺮﺓ‬ ‫ﺍﻟﺘﻨﻘﻴﺐ ﻋﻦ ﺍﻟﺒﺘﺮﻭﻝ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ﻟﺘﺸﻤﻞ ﻣﺠﺎﻻ ﻣﻌﺪﻧﻴﺎ ﺗﺼﻞ ﻣﺴﺎﺣﺘﻪ ﺇﻟﻰ ‪ 447‬ﺃﻟﻔﺎ ﻭ‪448‬‬ ‫ﻛﻴﻠﻮﻣﺘﺮﺍﻣﺮﺑﻌﺎ‪.‬‬ ‫ﻭﺷﻤﻠﺖ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﻜﺸﺎﻓﻴﺔ ﺧﻼﻝ ﺍﻟﺴﻨﺔ ﺍﻟﻤﺎﺿﻴﺔ ﻋﺸﺮﻳﻦ ﻫﺪﻓﺎ‪،‬‬ ‫ﺗﻌﻠﻘﺖ ﻋﺸﺮﺓ ﻣﻨﻬﺎ ﺑﺎﻟﺘﻨﻘﻴﺐ ﻋﻦ ﺍﻟﻤﻌﺎﺩﻥ ﺍﻟﻨﻔﻴﺴﺔ ﻭﺳﺘﺔ ﺑﺎﻟﻤﻌﺎﺩﻥ ﺍﻷﺳﺎﺳﻴﺔ‬ ‫ﻭﺍﻟﻤﻮﺍﺩ ﺍﻟﻄﺎﻗﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺷﻤﻠﺖ ﺃﺭﺑﻌﺔ ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﻌﺎﺩﻥ ﻭﺍﻟﺼﺨﻮﺭ‬ ‫ﺍﻟﺼﻨﺎﻋﻴﺔ‪.‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪654 Oó©dG‬‬

‫‪¢SÉædG OÉ≤àfG π äGQÉ«°ùdG ó°V äÓªM : áéæW‬‬ ‫‪¿ƒfÉ≤∏d áØdÉ …ó∏ÑdG õéëŸÉH äÉcƒ∏°S : ΩÉ©dG ≥aôŸG‬‬

‫ﺗﻌﺮﻑ ﻃﻨﺠﺔ ﻓﻲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﻴﺮﺓ ﺣﻤﻠﺔ‬ ‫ﻭﺍﺳﻌﺔ ﺗﻘﻮﺩﻫﺎ ﻣﺼﺎﻟﺢ ﺍﻷﻣﻦ‪،‬ﻓﻲ ﺇﻃﺎﺭ‬ ‫ﻣﺎ ﺗﻌﺘﺒﺮﻩ ﺗﻄﺒﻴﻘﺎ ﻷﺣﻜﺎﻡ ﻣﺪﻭﻧﺔ ﺍﻟﺴﻴﺮ‬ ‫”ﺍﻟﻐﻼﺑﻴﺔ“‪،‬ﻭﺗﺠﺮﻱ ﻣﺼﺎﻟﺢ ﺍﻷﻣﻦ ﺍﻟﻤﻜﻠﻔﺔ‬ ‫ﺑﺎﻟﺴﻴﺮ ﻭﺍﻟﺠﻮﻻﻥ‪،‬ﻋﻠﻰ ﻣﺪﺍﺭ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ‬ ‫ﺩﻭﺭﻳﺎﺕ ﻣﺒﺎﻏﺘﺔ ﺗﺴﺘﻬﺪﻑ ﺍﻟﺴﻴﺎﺭﺍﺕ‬ ‫ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺣﺎﻟﺔ ﺗﻮﻗﻒ ﻏﻴﺮ ﻣﺴﻤﻮﺡ ﺑﻪ‪.‬‬ ‫ﻭﻓﻲ ﺇﻃﺎﺭ ﺗﻄﺒﻴﻖ ﺍﻟﻤﺪﻭﻧﺔ ﺳﻴﺌﺔ‬ ‫ﺍﻟﺬﻛﺮ‪،‬ﻳﻠﺠﺄ ﺃﻋﻮﺍﻥ ﺷﺮﻃﺔ ﺍﻟﺴﻴﺮ ﺇﻟﻰ‬ ‫ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻌﺮﺑﺎﺕ ﺍﻟﺠﺮ ﺍﻟﻤﻤﻠﻮﻛﺔ ﻟﻠﺨﻮﺍﺹ‬ ‫ﻣﻦ ﺃﺟﻞ ﺟﺮ ﺍﻟﺴﻴﺎﺭﺍﺕ ”ﺍﻟﻤﺨﺎﻟﻔﺔ“ ﻧﺤﻮ‬ ‫ﺍﻟﻤﺤﺠﺰﺍﻟﺒﻠﺪﻱ‪.‬‬ ‫ﻭﺗﺒﺪﻭ ﺍﻷﻣﻮﺭ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻋﺎﺩﻳﺔ‪،‬‬ ‫ﺇﺫ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﻌﻤﻞ ﺷﺮﻋﻲ ﺗﻘﻮﻡ ﺑﻪ‬ ‫ﺍﻟﺴﻠﻄﺔﺫﺍﺕﺍﻻﺧﺘﺼﺎﺹﻓﻲﻣﻮﺍﺟﻬﺔﺗﻮﻗﻒ‬ ‫ﺍﻟﺴﻴﺎﺭﺍﺕ ﻓﻲﻭﺿﻌﻴﺎﺕﻏﻴﺮ ﻗﺎﻧﻮﻧﻴﺔ‪.‬‬ ‫ﻟﻜﻦﻋﻤﻞ ﺷﺮﻃﺔ ﺍﻟﺴﻴﺮ ﻳﺨﻔﻲ ﺗﻔﺎﺻﻴﻞ‬ ‫ﺗﺪﻋﻮ ﺇﻟﻰ ﻃﺮﺡ ﺗﺴﺎﺅﻝ ﻛﺒﻴﺮ ﺣﻮﻝ ﻣﺪﻯ‬ ‫ﺳﻼﻣﺔ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﻭﻣﻼﺀﻣﺘﻪ‪،‬ﺇﺫ ﻳﺒﺪﻭ ﺃﻥ‬ ‫ﻭﻻﻳﺔ ﺃﻣﻦ ﻃﻨﺠﺔ ﻻﺯﺍﻟﺖ‪،‬ﺭﻏﻢ ﺗﻨﺼﻴﺐ ﻭﺍﻝ‬ ‫ﺟﺪﻳﺪﻋﻠﻴﻬﺎ‪،‬ﺗﺴﻴﺮﺑﻤﻨﻄﻖ”ﺍﻟﺤﻤﻼﺕ“‪،‬ﺩﻭﻥ‬ ‫ﻇﻬﻮﺭ ﻣﺆﺷﺮﺍﺕﻋﻠﻰﻭﺟﻮﺩﻋﻤﻞﻣﺴﺘﻨﺪ ﺇﻟﻰ‬ ‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻣﺪﺭﻭﺳﺔ ﻭﺧﻄﺔ ﻋﻠﻤﻴﺔ ﻟﻀﺒﻂ‬ ‫ﺍﻟﻮﺿﻊﺍﻷﻣﻨﻲﺑﻜﻞ ﺃﺑﻌﺎﺩﻩﺍﻟﻤﺘﺸﻌﺒﺔ‪.‬‬ ‫ﻭﻓﻲ ﺗﻨﺎﻗﺾ ﻛﺒﻴﺮ ﻳﻄﺒﻊ ﻋﻤﻞ ﻭﻻﻳﺔ‬ ‫ﺍﻷﻣﻦ‪،‬ﻻﺣﻆ ﺍﻟﻤﺘﺘﺒﻌﻮﻥ ﻋﺪﻡ ﺇﻗﺎﻣﺔ‬ ‫ﺗﻮﺍﺯﻥ ﻋﺎﺩﻝ ﻓﻲ ﻋﻤﻞ ﻣﺨﺘﻠﻒ ﻣﺼﺎﻟﺢ‬ ‫ﺍﻟﺸﺮﻃﺔ‪،‬ﺑﺸﻜﻞ ﻳﺮﺍﻋﻲ ﻣﺒﺪﺃ ﺍﻷﻭﻟﻮﻳﺎﺕ ﻭ‬ ‫ﻭﺟﻮﺏ ﺍﻋﺘﺒﺎﺭ ﺇﺷﺎﻋﺔ ﺍﻷﻣﻦ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺃﻗﻴﻤﺖ ﻣﻦ ﺃﺟﻠﻬﺎ‬ ‫ﺃﺟﻬﺰﺓ ﺍﻷﻣﻦ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪،‬ﺇﺫ ﻳﺒﺪﻭ ﻟﻠﻨﺎﺱ‬ ‫ﺃﻥ ﺗﺮﻛﻴﺰ ﺍﻟﺠﻬﺪ ﻋﻠﻰ ﺿﺒﻂ ﻣﺨﺎﻟﻔﺎﺕ‬ ‫ﺍﻟﺴﺎﺋﻘﻴﻦﻳﻘﺎﺑﻠﻪ ﺗﻘﺼﻴﺮ ﻣﻠﺤﻮﻅﻓﻲﺗﻔﻌﻴﻞ‬ ‫ﺍﻷﻣﻦ ﺍﻟﻮﻗﺎﺋﻲ‪،‬ﺇﺫ ﺃﺻﺒﺤﺖ ﺍﻟﺠﺮﻳﻤﺔ ﺃﻛﺜﺮ‬ ‫ﺍﺭﺗﻔﺎﻋﺎ‪،‬ﻭﺭﻏﻢ ﻋﺪﻡ ﺍﺳﺘﻨﺎﺩﻧﺎ ﺇﻟﻰ ﺇﺣﺼﺎﺋﻴﺎﺕ‬ ‫ﺩﻗﻴﻘﺔ ﻭﺃﺭﻗﺎﻡ ﺗﻌﻜﺲ ﺣﺠﻢ ﺍﻹﺟﺮﺍﻡ‪ ،‬ﻓﺈﻥ‬ ‫ﺟﺮﺍﺋﻢ ﺍﻋﺘﺮﺍﺽ ﺍﻟﻨﺎﺱ ﻭﺳﺮﻗﺘﻬﻢ ﺗﺤﺖ‬ ‫ﺍﻟﺘﻬﺪﻳﺪ ﺻﺎﺭﺕ ﺣﺪﻳﺚ ﺍﻟﺠﻤﻴﻊ‪.‬‬ ‫ﻭﺍﺳﺘﻐﺮﺏ ﺃﺣﺪ ﺍﻟﻤﻮﺍﻃﻨﻴﻦ‪،‬ﺗﺤﺪﺛﺖ‬ ‫ﻣﻌﻪ ﺍﻟﺠﺮﻳﺪﺓ‪ ،‬ﺃﻥ ﻳﻘﻮﻡ ﻟﺼﻮﺹ ﻣﺪﺟﺠﻮﻥ‬ ‫ﺑﺎﻷﺳﻠﺤﺔﺍﻟﺒﻴﻀﺎﺀﺑﺎﻋﺘﺮﺍﺽﺍﻟﻤﺎﺭﺓﻭﺳﻠﺒﻬﻢ‬ ‫ﻣﻤﺘﻠﻜﺎﺗﻬﻢ ﻋﻠﻰ ﺑﻌﺪ ﺧﻄﻮﺍﺕ ﻣﻌﺪﻭﺩﺓ ﻣﻦ‬ ‫ﻣﺒﻨﻰ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺨﺼﺺ‬ ‫ﻓﻴﻪ ﻭﻻﻳﺔ ﺃﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ﺣﻤﻼﺕ ﻳﻮﻣﻴﺔ‬ ‫ﻭﻣﻨﺘﻈﻤﺔ ﺿﺪ ﺍﻟﺴﻴﺎﺭﺍﺕ ﺑﺪﻋﻮﻯ ﺗﻄﺒﻴﻖ‬ ‫ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﺤﺪ ﻣﻦ ”ﻇﺎﻫﺮﺓ“ ﺍﻟﺘﻮﻗﻒ ﻏﻴﺮ‬ ‫ﺍﻟﻘﺎﻧﻮﻧﻲ ﻭﻣﺎ ﻳﺴﺒﺒﻪ ﻣﻦ ﻋﺮﻗﻠﺔ ﻟﺤﺮﻛﺔ‬ ‫ﺍﻟﺴﻴﺮ ﻭﺍﻟﻤﺮﻭﺭ ﺑﺸﻮﺍﺭﻉ ﺍﻟﻤﺪﻳﻨﺔ‪،‬ﻭﺍﻋﺘﺒﺮ‬ ‫ﻣﻮﺍﻃﻦ ﺁﺧﺮ‪ ،‬ﻓﻲ ﺣﺪﻳﺚ ﺃﺟﺮﺗﻪ ﻣﻌﻪ ﺟﺮﻳﺪﺗﻨﺎ‪،‬‬ ‫ﺃﻥ ﺗﺤﺮﻳﺮ ﺍﻟﺸﻮﺍﺭﻉ‪ ،‬ﻟﺘﻴﺴﻴﺮ ﺣﺮﻛﺔ ﺗﻨﻘﻞ‬ ‫ﺍﻟﻌﺮﺑﺎﺕ‪ ،‬ﻛﺎﻥ ﺍﻷﺟﺪﺭ ﺃﻥ ﻳﻤﺮ ﻋﺒﺮ ﺗﺤﺮﻳﺮﻫﺎ‬ ‫ﻣﻦ ﺑﺎﻋﺔ ﻳﺘﺨﺬﻭﻧﻬﺎ ﻓﻲ ﺃﻛﺜﺮ ﻣﻦ ﺣﻲ ﻣﻜﺎﻧﺎ‬ ‫ﺩﺍﺋﻤﺎ ﻟﻌﺮﺽ ﺑﻀﺎﻋﺘﻬﻢ‪،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﺣﺘﻼﻝ‬ ‫ﻫﺆﻻﺀﺍﻟﺒﺎﻋﺔﻟﻸﺭﺻﻔﺔﻃﻮﻻﻭﻋﺮﺿﺎ‪،‬ﻭﺍﺳﺘﺪﻝ‬ ‫ﺍﻟﻤﻮﺍﻃﻦ‪ ،‬ﻟﺘﺄﻛﻴﺪ ﺻﺤﺔ ﻣﺎ ﻳﺪﻋﻴﻪ ‪،‬ﺑﺤﺎﻟﺔ‬ ‫ﺳﺎﺣﺔ ﺗﺎﻓﻴﻼﻟﺖ ﻓﻲ ﺍﻷﻳﺎﻡ ﺍﻟﺘﻲ ﺳﺒﻘﺖ ﻋﻴﺪ‬ ‫ﺍﻷﺿﺤﻰ ﺣﻴﺚ ﺑﻠﻎ ﺍﻷﻣﺮ ﺑﺄﺣﺪﻫﻢ ﺇﻟﻰ ﻧﺼﺐ‬

‫ﻣﻄﻌﻢ ﻓﻲ ﻣﺤﻮﺭ ﺍﻟﺸﺎﺭﻉ ﺩﻭﻥ ﺃﻥ ﻳﻠﻘﻰ ﺃﻱ‬ ‫ﻣﺴﺎﺀﻟﺔ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻘﻮﺓ ﺍﻟﻌﻤﻮﻣﻴﺔ‪.‬‬ ‫ﻭﻓﻲ ﺣﺎﺩﺛﺔ ﺗﺪﻋﻮ ﻟﻼﺳﺘﻐﺮﺍﺏ ﺣﻜﻰ‬ ‫)ﻉ‪.‬ﻍ( ﻟﻠﺠﺮﻳﺪﺓ ﺃﻥ ﺳﻴﺎﺭﺗﻪ ﺗﻌﺮﺿﺖ ﻟﻠﻨﻘﻞ‬ ‫ﺇﻟﻰ ﺍﻟﻤﺤﺠﺰ ﺑﻌﺪ ﺃﻥ ﺿﺒﻄﺖ ﻓﻲ ﻣﻜﺎﻥ‬ ‫ﻳﻤﻨﻊ ﻓﻴﻪ ﺍﻟﺘﻮﻗﻒ‪،‬ﻭﻋﻨﺪﻣﺎ ﻗﺎﻡ ﺑﺈﻧﺠﺎﺯ‬ ‫ﺇﺟﺮﺍﺀﺍﺕ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺍﻟﻤﺤﺠﺰ ﺍﺗﺠﻪ ﺭﺃﺳﺎ ﺇﻟﻰ‬ ‫ﻣﺼﻠﺤﺔ ﺍﻟﺨﺰﻳﻨﺔ ﻻﺩﺍﺀ ﻣﺒﻠﻎ ﺍﻟﻐﺮﺍﻣﺔ ﻟﻴﺘﺴﻨﻰ‬ ‫ﻟﻪ ﺍﺳﺘﺮﺟﺎﻉ ﺭﺧﺼﺔ ﺍﻟﺴﻴﺎﻗﺔ ﺍﻟﻤﺤﺠﻮﺯﺓ‬ ‫ﻟﺪﻯ ﺍﻟﺸﺮﻃﺔ‪،‬ﻟﻜﻨﻪ ﻓﻮﺟﺊ‪،‬ﻭﻫﻮ ﻳﺨﺮﺝ ﻣﻦ‬ ‫”ﺍﻟﺨﺰﻳﻨﺔ“ ﺑﺘﻌﺮﺽ ﺳﻴﺎﺭﺗﻪ ﻟﻼﻋﺘﻘﺎﻝ ﻣﺮﺓ‬ ‫ﺃﺧﺮﻯﻭﺍﻟﺴﺤﺐﻧﺤﻮﺍﻟﻤﺤﺠﺰﺍﻟﺒﻠﺪﻱ‪.‬‬ ‫ﻭ ﺣﻜﺎﻳﺔ ﺍﻟﻤﺤﺠﺰ ﺍﻟﺒﻠﺪﻱ ﻗﺼﺔ ﻏﻴﺮ‬ ‫ﻣﺸﻮﻗﺔ ‪،‬ﺇﻥ ﻟﻢ ﻧﻘﻞ ﺗﺒﻌﺚ ﻋﻠﻰ ﺍﻻﺷﻤﺌﺰﺍﺯ‬ ‫ﻭﺍﻟﻨﻔﻮﺭ‪،‬ﻓﺈﺫﺍﻗﺪﺭﻟﻌﺮﺑﺔﺃﻥﺗﺪﺧﻠﻪﻓﺈﻧﻬﺎﺩﺧﻠﺔ‬ ‫ﻏﻴﺮﻣﻌﻠﻮﻣﺔ ﺍﻟﻌﻮﺍﻗﺐ‪،‬ﻓﻘﺪﻳﺘﻢ ﺧﺪﺷﻬﺎ‪،‬ﻭﻫﻮ‬ ‫ﺃﺿﻌﻒ ﺍﻹﻳﻤﺎﻥ‪،‬ﻭﻗﺪ ﻳﺘﻢ ﺍﺳﺘﺒﺪﺍﻝ ﺑﻌﺾ‬ ‫ﺍﺟﺰﺍﺋﻬﺎ‪،‬ﻻ ﺳﻴﻤﺎ ﻭﺃﻥ ﺍﻟﻤﺤﺠﺰ ﻻ ﻳﺘﻮﻓﺮ ﻋﻠﻰ‬ ‫ﺃﺩﻧﻰ ﺍﻟﻤﻘﻮﻣﺎﺕ ﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﻮﺍﺟﺐ ﺗﻮﻓﺮﻫﺎ ﻓﻲ‬ ‫ﺍﻟﻤﺤﺎﺟﺰ‪،‬ﺇﺫ ﻳﺘﻢ ﺍﻹﻟﻘﺎﺀ ﺑﺎﻟﺴﻴﺎﺭﺍﺕ ﻛﻴﻔﻤﺎ‬ ‫ﺍﺗﻔﻖ ﻭﺩﻭﻥ ﺍﺣﺘﺮﺍﻡ ﻟﻠﻤﻌﺎﻳﻴﺮ ﻭﺍﻟﺸﻜﻠﻴﺎﺕ‬ ‫ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪.‬‬ ‫ﻳﺘﻌﺮﺽ ﻣﺎﻟﻜﻮ ﺍﻟﺴﻴﺎﺭﺍﺕ ﺍﻟﺮﺍﻏﺒﻮﻥ ﻓﻲ‬ ‫ﺳﺤﺐ ﺳﻴﺎﺭﺍﺗﻬﻢ ﻣﻦ ﺍﻟﻤﺤﺠﺰ ﺑﺴﻠﻮﻙ ﺧﺎﺭﺝ‬ ‫ﻋﻦ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪،‬ﻓﺮﻏﻢ ﺣﺼﻮﻝ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻋﻠﻰ ﺃﻣﺮ ﺻﺎﺩﺭ ﻣﻦ‬ ‫ﻣﺼﻠﺤﺔ ﺍﻟﺸﺮﻃﺔ ﻳﻘﻀﻲ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺴﻴﺎﺭﺓ‪،‬ﺇﻻ‬ ‫ﺃﻥ ﺍﻟﻤﺴﺘﺨﺪﻡ ﺍﻟﺠﻤﺎﻋﻲ ﺍﻟﻌﺎﻣﻞ ﺑﺎﻟﻤﺤﺠﺰ‬ ‫ﻳﺮﻓﺾ ﺍﻟﺴﻤﺎﺡ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺴﻴﺎﺭﺓ ﻗﺒﻞ‬ ‫ﺍﺳﺘﺨﻼﺻﻪ ﻟﻤﺎ ﻻ ﻳﻘﻞ ﻋﻦ ‪ 170‬ﺩﺭﻫﻤﺎ ﻣﻦ‬ ‫ﻣﺎﻟﻚﺍﻟﺴﻴﺎﺭﺓ‪،‬ﻭﺇﺫﺍﻛﺎﻥﺍﻟﻤﺒﻠﻎﻳﺘﻀﻤﻦﺭﺳﻤﺎ‬ ‫ﻳﺘﻢﺗﺤﺼﻴﻠﻪﻟﻔﺎﺋﺪﺓﺍﻟﺠﻤﺎﻋﺔﺍﻟﺤﻀﺮﻳﺔ‪،‬ﻭﻳﺘﻢ‬ ‫ﺗﺴﻠﻴﻢ ﻭﺻﻞ ﺑﻪ ﻟﻠﻤﺮﺗﻔﻖ‪،‬ﻓﺈﻥ ﻣﺒﻠﻎ ‪150‬‬ ‫ﺩﺭﻫﻤﺎ ﻳﺒﻘﻰ ﻣﺠﺮﺩﺍ ﻣﻦ ﺃﻱ ﻭﺻﻞ ﺃﻭ ﻭﺛﻴﻘﺔ‬ ‫ﻳﺤﺼﻞﻋﻠﻴﻬﺎﺍﻟﻤﺮﺗﻔﻖﺗﻔﻴﺪﺑﺄﻧﻪﺃﺩﻯﺍﻟﻤﺒﻠﻎ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ‪،‬ﺑﻞ ﻳﺘﻢ ﺍﺑﺘﺰﺍﺯﻩ ﻷﺩﺍﺋﻪ ﺑﺪﻋﻮﻯ‬ ‫ﺃﻥ ﺗﺤﺼﻴﻠﻪ ﻳﺘﻢ ﻟﺘﺄﺩﻳﺔ ﺃﺗﻌﺎﺏ ﺳﻴﺎﺭﺓ ﺍﻟﺠﺮ‬ ‫ﺍﻟﻤﺴﺘﺨﺪﻣﺔ ﻓﻲ ﻧﻘﻞ ﺍﻟﺴﻴﺎﺭﺓ ﺍﻟﻤﺨﺎﻟﻔﺔ‬

‫ﻧﺤﻮ ﺍﻟﻤﺤﺠﺰ‪،‬ﻭ ﻓﻲ ﺗﻌﻠﻴﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ‬ ‫ﺍﻟﻤﺘﺒﻊ ﻟﺪﻯ ﺍﻟﻤﺤﺠﺰ ﺍﻟﺒﻠﺪﻱ‪،‬ﺃﺷﺎﺭ ﺍﻻﺳﺘﺎﺫ‬ ‫)ﻡ‪.‬ﻉ ( ﻓﻲ ﺣﺪﻳﺚ ﻣﻊ ﺍﻟﺠﺮﻳﺪﺓ ﺇﻟﻰ ﺃﻥ ﺇﺩﺍﺭﺓ‬ ‫ﺍﻟﻤﺤﺠﺰ ﻣﻠﺰﻣﺔ ﺑﺘﺤﺮﻳﺮ ﺍﻟﺴﻴﺎﺭﺓ ﺑﻤﺠﺮﺩ‬ ‫ﺍﻹﺩﻻﺀ ﺑﺄﻣﺮ ﺍﻟﺴﺤﺐ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻟﺸﺮﻃﺔ‬ ‫ﻭﺃﺩﺍﺀ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﺮﺳﻢ ﺍﻟﺠﻤﺎﻋﻲ‪،‬ﻻ ﺳﻴﻤﺎ‬ ‫ﻭﺃﻥ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﺼﺪﺭﻩ ﺍﻟﺸﺮﻃﺔ ﻻ ﻳﺘﻀﻤﻦ‬ ‫ﺷﺮﻃﺎ ﻭﺍﻗﻔﺎ ﻳﺘﻤﺜﻞ ﻓﻲ ﺃﺩﺍﺀ ﻣﺒﻠﻎ ﺍﻟﻤﺎﺋﺔ‬ ‫ﻭﺧﻤﺴﻴﻦ ﺩﺭﻫﻤﺎ‪ ،‬ﻭ ﺃﺿﺎﻑ ﻣﺤﻤﺪ ﺃﻥ ﻋﺪﻡ‬ ‫ﺗﺴﻠﻴﻢ ﻭﺻﻞ ﻳﺜﺒﺖ ﻣﺂﻝ ﺍﻟﻤﺒﻠﻎ ﺍﻟﻤﺆﺩﻯ‪،‬‬ ‫ﺟﺒﺮﺍ‪،‬ﻹﺩﺍﺭﺓﺍﻟﻤﺤﺠﺰﻳﺒﻌﺚﻋﻠﻰﺍﻟﺘﺴﺎﺅﻝﻋﻦ‬ ‫ﺍﻷﺳﺎﺱ ﺍﻟﻘﺎﻧﻮﻧﻲ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﺳﺎﺳﻪ ﻓﺮﺽ ؟‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﺆﻛﺪ ﺑﺄﻥ ﺍﻧﻌﺪﺍﻡ ﺍﻷﺳﺎﺱ ﺍﻟﻘﺎﻧﻮﻧﻲ‬ ‫ﻟﻔﺮﺽﻫﺬﺍ ﺍﻟﻤﺒﻠﻎﻳﺪﻓﻊﺍﻟﻨﺎﺱﺇﻟﻰ ﺍﻟﺘﺴﺎﺅﻝ‬ ‫ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﻷﻳﺎﺩﻱ ﺍﻟﺘﻲ ﺗﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺒﺎﻟﻎ ﺍﻟﻤﺤﺼﻠﺔ ﺑﺸﻜﻞ ﻏﻴﺮ ﻗﺎﻧﻮﻧﻲ ﻣﻦ‬ ‫ﺍﻟﻤﺤﺠﺰ‪.‬‬ ‫ﻭﻓﻲ ﺻﻠﺔ ﺑﻤﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻟﺤﻤﻼﺕ ﺿﺪ‬ ‫ﺍﻟﺴﻴﺎﺭﺍﺕ‪،‬ﻭ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺮﻃﺔ ﻃﺮﻓﺎ ﺃﺳﺎﺳﻴﺎ‬ ‫ﻓﻴﻪ ‪،‬ﺗﺴﺒﺒﺖ ﻫﺬﻩ ﺍﻷﻧﺸﻄﺔ ﻓﻲ ﺣﺪﻭﺙ‬ ‫ﺍﺻﻄﺪﺍﻣﺎﺕ ﻛﺜﻴﺮﺓ ﺑﻴﻦ ﻣﺎﻟﻜﻲ ﺍﻟﺴﻴﺎﺭﺍﺕ‬ ‫ﻭﺭﺟﺎﻝ ﺷﺮﻃﺔ‪ ،‬ﻭﺑﻠﻐﺖ ﻫﺬﻩ ﺍﻻﺻﻄﺪﺍﻣﺎﺕ‬ ‫ﺇﻟﻰﺍﻟﺤﺪﺍﻟﺬﻱﺟﻌﻞﺑﻌﺾﻣﺴﺆﻭﻟﻲﺍﻟﺸﺮﻃﺔ‬ ‫ﺍﻟﺸﺒﺎﺏ ﻳﺮﻓﻀﻮﻥ ﺍﻟﻌﻤﻞ ﺑﻬﺬﺍ ﺍﻻﺳﻠﻮﺏ‪ ،‬ﻣﺎ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺗﺰﺍﻳﺪ ﻋﺪﻡ ﺍﻟﺮﺿﺎ ﺑﻴﻦ ”ﺍﻟﺤﺮﺱ‬ ‫ﺍﻟﻘﺪﻳﻢ ”ﻓﻲ ﻫﺬﺍ ﺍﻟﺠﻬﺎﺯ ﺍﻷﻣﻨﻲ ﻭﺑﻴﻦ ﺍﻷﻃﺮ‬ ‫ﺍﻷﻣﻨﻴﺔ ﺍﻟﺸﺎﺑﺔ ﺍﻟﺘﻲ ﺍﻟﺘﺤﻘﺖ ﺑﺠﻬﺎﺯ ﺍﻟﺸﺮﻃﺔ‬ ‫ﻭﺃﺛﺒﺘﺖ ﻛﻔﺎﺀﺗﻬﺎ ﻓﻲ ﺍﻟﻌﻤﻞ ﺍﻟﻤﻴﺪﺍﻧﻲ ‪.‬‬ ‫ﻓﻬﻞ ﻳﺴﻤﺢ ﻟﻸﻃﺮ ﺍﻟﺸﺎﺑﺔ ﺑﻔﺮﺻﺔ‬ ‫ﺍﻟﻌﻤﻞ ﻭﻓﻖ ﺭﺋﻴﺔ ﻣﺘﻘﺪﻣﺔ ﻭﻋﺼﺮﻳﺔ ﺃﻡ ﺃﻥ‬ ‫ﺍﻟﺤﺮﺱ ﺍﻟﻘﺪﻳﻢ ﻳﺘﺠﻪ ﺇﻟﻰ ﺗﺤﻮﻳﻞ ﺍﻟﻤﺒﻨﻰ‬ ‫ﺍﻟﺠﺪﻳﺪ ﻟﻮﻻﻳﺔ ﺃﻣﻦ ﻃﻨﺠﺔ ﺇﻟﻰ ﻣﺠﺮﺩ ﻣﺼﺪﺭ‬ ‫ﻹﺻﺪﺍﺭ ﻗﺮﺍﺭﺍﺕ ﺗﺠﻌﻞ ﻣﻦ ﻭﺍﻟﻲ ﺍﻷﻣﻦ ﻭﺍﻟﻴﺎ‬ ‫ﻟﻠﻌﺮﺑﺎﺕ ﻻ ﻭﺍﻟﻴﺎ ﻟﻸﻣﻦ‪،‬ﺫﺍﻙ ﻫﻮ ﺍﻟﺴﺆﺍﻝ‬ ‫ﺍﻟﺬﻱ ﻳﻘﻠﻖ ﺃﻣﻦ ﺍﻟﺴﻜﺎﻥ‪.‬‬

‫ﻣﺤﻤﺪ ﺍﻟﻌﻄﻼﺗﻲ‬

‫‪…ƒ``¡÷G ¢Vô©ŸG‬‬ ‫‪á``éæ£H ÜÉ`àµ∏d‬‬

‫{‪z≈≤HCGh ÒN ˆG óæY Éeh‬‬

‫ﺃﻟﻘــﻰ ﺍﻟﻜﺎﺗــﺐ ﻭﺍﻹﻋﻼﻣﻲ‬ ‫ﺍﻷﺳﺘﺎﺫ ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺴﺎﺭﻱ‬ ‫ﻣﺆﺧﺮﺍ ﺑﺎﻟﺪﺍﺭﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻣﺤﺎﺿﺮﺓ‬ ‫ﺣﻮﻝ ﻛﺘــﺎﺑﻪ ﺍﻷﺧﻴــﺮ ‪» :‬ﻣﺤﻤﺪ‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺨﻄﺎﺑﻲ‪ :‬ﻣﻦ‬ ‫ﺍﻟﻘﺒﻴﻠﺔ ﺇﻟﻰ ﺍﻟﻮﻃﻦ«‪.‬‬ ‫ﻭﻓﻲ ﺗﻘﺪﻳﺮﻩ ﺣﻮﻝ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺤﺎﺿﺮﺓ ﺍﻟﻘﻴﻤﺔ ﻛﺘﺐ ﺍﻟﺰﻣﻴﻞ‬ ‫ﻣﺤﻤﺪ ﺟﻠﻴﺪ‪ ،‬ﻓﻲ ﺍﻟﻌﺪﺩ‪ 903‬ﻣﻦ‬ ‫»ﺃﺧﺒﺎﺭ ﺍﻟﻴﻮﻡ« ﺃﻥ ﺍﻟﻤﺤﺎﺿﺮ ﺭﻛﺰ‬ ‫ﻋﻠﻰ ﻣﺤﺎﻭﺭ ﺛﻼﺛﺔ‪» ،‬ﺍﻟﺰﻋﺎﻣﺔ«‪،‬‬ ‫»ﻭﺣﺪﺓﺍﻟﺮﻳﻒ«‪» ،‬ﻧﻈﺎﻡﺍﻟﺤﻜﻢ«‪.‬‬ ‫ﻭﻳﺘﻤﺤﻮﺭ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻷﻭﻝ‬ ‫ﺣﻮﻝ ﻧﻤﻂ ﺍﻟﺰﻋﺎﻣﺔ ﺍﻟﺬﻱ ﻳﻤﺜﻠﻪ‬ ‫ﺯﻋﻴﻢ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻳﻔﻴﺔ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﻋﺒﺪﺍﻟﻜﺮﻳﻢﺍﻟﺨﻄﺎﺑﻲ‪.‬ﺇﺫﻳﺒﺤﺚﺍﻟﻤﺴﺎﺭﻱﻓﻲﺟﺬﻭﺭ‬ ‫ﻫﺬﻩﺍﻟﺰﻋﺎﻣﺔ‪،‬ﺣﻴﺚﺍﻋﺘﺒﺮﺃﻥﺍﻟﺨﻄﺎﺑﻲﻳﻨﺘﻤﻲﺇﻟﻰ‬ ‫ﻋﺎﺋﻠﺔ ﻋﺎﻟﻤﺔ‪ ،‬ﻭﺇﻟﻰ ﻗﺒﻴﻠﺔ ﺗﻌﺘﺒﺮ ﺑﻤﺜﺎﺑﺔ ﻣﺆﺳﺴﺔ‬ ‫ﺗﻨﺘﺞ ﻧﺨﺒﺔ ﻻﻣﻌﺔ ﺗﺘﺤﻤﻞ ﺍﻟﻤﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﺗﻌﺪ‬ ‫ﻛﻤﺼﺪﺭ ﻟﻠﺰﻋﺎﻣﺔ‪ ،‬ﻳﺸﻴﺮ ﺍﻟﻤﺴﺎﺭﻱ ﻫﻨﺎ‪ ،‬ﻋﻞ ﺳﺒﻴﻞ‬ ‫ﺍﻟﻤﺜﺎﻝ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻗﺒﻴﻠﺔ ﺑﻨﻲ ﻭﺭﻳﺎﻏﻞ‪ ،‬ﺍﻟﺘﻲ ﻳﻨﺘﻤﻲ‬ ‫ﺇﻟﻴﻬﺎ ﺍﻟﺨﻄﺎﺑﻲ‪ ،‬ﻫﻲ ﺍﻟﺘﻲ ﻓﻀﺤﺖ ﻣﺆﺍﻣﺮﺍﺕ‬ ‫ﺑﻮﺣﻤﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺃﻟﻘﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺒﺾ ﻭﺳﻠﻤﺘﻪ‬ ‫ﺇﻟﻰ ﻗﺒﻴﻠﺔ ﺑﻨﻲ ﻣﺴﺎﺭﺓ‪ ،‬ﻣﻌﺘﺒﺮﺍ ﺃﻥ ﺍﻟﻮﺭﻳﺎﻏﻠﻴﻴﻦ‬ ‫ﻇﻠﻮﺍﻳﺘﻤﺴﻜﻮﻥ ﺑﻬﺬﻩﺍﻟﻤﺸﺮﻭﻋﻴﺔ ﻋﺒﺮﺍﻟﺘﺎﺭﻳﺦ‪.‬‬ ‫ﻏﻴﺮ ﺃﻥ ﺍﻟﻼﻓﺖ ﻟﻠﻨﻈﺮ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻤﺴﺎﺭﻱ‪،‬‬ ‫ﻫﻮ ﺃﻥ ﻫﺬﻩ ﺍﻟﺰﻋﺎﻣﺔ ﺍﻟﺘﻲ ﺗﻮﻟﺘﻬﺎ ﻋﺎﺋﻠﺔ ﺍﻟﺨﻄﺎﺑﻲ‬ ‫ﻛﺎﻧﺖ ﻣﺜﺎﺭ ﺍﻧﺘﺒﺎﻩ ﻗﺒﺎﺋﻞ ﺍﻟﺮﻳﻒ ﺑﺄﺟﻤﻌﻪ ﻣﻨﺬ ﺃﻭﺍﺧﺮ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻭﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪،‬‬ ‫ﺭﻏﻢ ﺃﻥ ﺍﻟﻤﻨﻄﻘﺔ ﻛﺎﻧﺖ ﺧﺎﺿﻌﺔ ﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺒﺔ‪.‬‬ ‫ﻭﺭﻏﻢ ﺃﻥ ﻗﺒﺎﺋﻞ ﺍﻟﺮﻳﻒ ﺗﻌﺎﻃﻔﺖ ﻣﻊ ﻣﻘﺎﻭﻣﺔ‬ ‫ﺍﻟﺸﺮﻳﻒ ﺃﻣﺰﻳﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﻗﺘﻞ ﺳﻨﺔ ‪ ،1912‬ﺇﻻ ﺃﻧﻬﺎ‬ ‫ﻭﺟﺪﺕ ﻓﻲ ﺍﻟﺨﻄﺎﺑﻲ ﺯﻋﻴﻤﻬﺎ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺗﺤﺮﻳﻚ‬ ‫ﺍﻟﺠﻤﺎﻫﻴﺮ ﻭﻗﻴﺎﺩﺓ ﺍﻟﻤﻌﺎﺭﻙ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻻﺳﺘﻌﻤﺎﺭ‪،‬‬ ‫ﻛﻤﺎﻳﻘﻮﻝ ﺍﻟﻤﺴﺎﺭﻱ‪.‬‬ ‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺎﻃﻒ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﺍﻟﺨﻄﺎﺑﻲ ﻛﺎﻥ ﻳﻤﻴﻞ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻤﺴﺎﺭﻱ‪ ،‬ﺇﻟﻰ‬ ‫ﻣﻬﺎﺩﻧﺔ ﺍﻹﺳﺒﺎﻥ‪ ،‬ﺧﺎﺻﺔ ﻓﻲ ﺑﺪﺍﻳﺔ ﻣﺴﺎﺭﻩ‪،‬‬ ‫ﻷﻧﻪ ﻛﺎﻥ ﻭﺍﻋﻴﺎ ﺑﺄﻥ ﺍﻟﻤﻐﺮﺏ ﺳﻴﺴﻘﻂ ﺗﺤﺖ ﻧﻴﺮ‬ ‫ﺍﻻﺳﺘﻌﻤﺎﺭ‪.‬‬ ‫ﻭﻗﺪﺗﺒﻨﻰ ﺍﻟﺨﻄﺎﺑﻲﺍﻹﺑﻦﺳﻴﺎﺳﺔﺍﻟﻤﻬﺎﺩﻧﺔ‬ ‫ﻫﺬﻩ‪ ،‬ﺑﺤﺴﺐ ﻗﻮﻝ ﺍﻟﻤﺴﺎﺭﻱ‪ ،‬ﻷﻧﻪ ﺗﺮﻋﺮﻉ ﻓﻲ‬ ‫ﻇﻞ ﺳﻴﺎﺳﺔ ﻭﺍﻟﺪﻩ ﺍﻟﺤﺬﺭﺓ‪ .‬ﻭﻟﻢ ﻳﺘﺠﻪ ﻧﺤﻮ‬

‫ﻭﺗﺘﻀﻤﻦﺍﻟﺪﻭﺭﺓ ﺃﻳﻀﺎ‪ ،‬ﺣﺴﺐﺍﻟﺒﺮﻧﺎﻣﺞ‬ ‫ﺍﻟﻘﺒﻠﻲ‪،‬ﺍﺣﺘﻔﺎﺀﺑﺎﻟﺴﻴﻨﻤﺎﺍﻟﺒﺮﺗﻐﺎﻟﻴﺔﻭﺗﻜﺮﻳﻤﺎ‬ ‫ﻷﺭﺑﻌﺔ ﻭﺟﻮﻩ ﺳﻴﻨﻤﺎﺋﻴﺔ ﻣﻦ ﺍﻟﺤﻮﺽ‬ ‫ﺍﻟﻤﺘﻮﺳﻄﻲ ﻭﻳﻮﻣﺎ ﻟﻠﺴﻴﻨﺎﺭﻳﻮ ﻳﺸﺘﻤﻞ ﻋﻠﻰ‬ ‫ﻟﻘﺎﺀ ﻣﻊ ﺃﺣﺪ ﻛﺒﺎﺭ ﻛﺘﺎﺏ ﺍﻟﺴﻴﻨﺎﺭﻳﻮ‪.‬‬ ‫ﻛﻤﺎ ﺗﻘﺘـﺮﺡ ﺍﻟﺘﻈﺎﻫــﺮﺓ ﻧﺪﻭﺓ ﺣــﻮﻝ‬

‫‪á``jõ``©J‬‬

‫ﺗﻠﻘﻴﻨﺎ ﺑﻤﺰﻳﺪ ﺍﻷﺳﻰ ﻭﺍﻷﺳﻒ ﻧﻌﻲ‬ ‫ﺍﻟﻤﺸﻤﻮﻝ ﺑﻜﺮﻡ ﺍﷲ ﻭﻋﻔﻮﻩ ﺍﻟﻤﺮﺣﻮﻡ‬

‫ﺍﻟﺬﻱ ﺍﺧﺘـــﺎﺭﻩ ﺍﷲ ﻟﺠﻮﺍﺭﻩ ﻟﻴﻠــﺔ‬ ‫ﺍﻟﺴﺒﺖ ‪ 3‬ﻧﻮﻓﻤﺒﺮ ‪.2012‬‬ ‫ﻭﻗﺪ ﺷﻴﻊ ﺇﻟﻰ ﻣﺮﻗﺪﻩ ﺍﻷﺧﻴﺮ ﻓﻲ‬ ‫ﻣﻮﻛﺐ ﺭﻫﻴــﺐ ﺷــﺎﺭﻙ ﻓﻴـــﻪ ﺍﻟﻌﺪﻳﺪ‬ ‫ﻣﻦ ﻭﺟﻬــﺎﺀ ﺍﻟﻤﺪﻳﻨــﺔ ﻭﺃﻋﻴﺎﻧﻬـــﺎ‬ ‫ﻭﺻﻔﻮﺗﻬــﺎ ﻭﻣﻦ ﺃﺻﺪﻗﺎﺀ ﺍﻟﺮﺍﺣﻞ ﺍﻟﺬﻱ‬ ‫ﻛﺎﻥ ﻳﺘﻤﺘﻊ ﻗﻴﺪ ﺣﻴﺎﺗﻪ ﺑﺨﺼﺎﻝ ﺣﻤﻴﺪﺓ ﻭﺑﻐﻴﺮﺓ ﺻﺎﺩﻗﺔ ﻋﻠﻰ ﻣﺪﻳﻨﺘﻪ‬ ‫ﻃﻨﺠﺔ ﻭﺃﻫﻠﻬﺎ‪.‬‬ ‫ﻭﺑﻬﺬﻩ ﺍﻟﻤﻨﺎﺳﺒﺔ ﺍﻷﻟﻴﻤﺔ ﻧﺘﻘﺪﻡ ﺑﺘﻌﺎﺯﻳﻨﺎ ﺍﻟﺤﺎﺭﺓ ﺇﻟﻰ ﺃﺧﺘﻲ‬ ‫ﺍﻟﻔﻘﻴﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺇﻟﻰ ﻋﺎﺋﻼﺗﻲ ﺃﺟﻮﺍﻭ ﻭﺍﻟﻌﻔﻴﻒ ﻣﻊ ﺩﻋﺎﺋﻨﺎ ﻟﻠﺮﺍﺣﻞ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﻳﺘﻐﻤﺪﻩ ﺍﷲ ﺑﻮﺍﺳﻊ ﻣﻐﻔﺮﺗﻪ ﻭﻳﺴﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺘﻪ ﻭﻳﻠﻬﻢ‬ ‫ﺫﻭﻳﻪ ﺍﻟﺼﺒﺮ ﻭﺍﻟﺴﻠﻮﺍﻥ‬

‫ﻋﻦ ﺳﻦ ﺗﻨﺎﻫـﺰ ‪ 86‬ﺳﻨــﺔ‪،‬‬ ‫ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻷﺭﺑﻌــﺎﺀ ‪ 7‬ﻧﻮﻓﻤﺒــﺮ‬ ‫‪ .2012‬ﻭﻟﻬﺬﺍ ﺍﻟﻤﺼﺎﺏ ﺍﻟﺠـﻠﻞ‪،‬‬ ‫ﻧﺘﻘﺪﻡ ﺑﺄﺣﺮ ﺍﻟﺘﻌﺎﺯﻱ ﺇﻟﻰ ﺟﻤﻴﻊ‬ ‫ﺃﻓﺮﺍﺩ ﺃﺳﺮﺓ ﺍﻟﻔﻘﻴــﺪﺓ‪ ،‬ﻭﺑﺎﻷﺧﺺ‬ ‫ﻋﺎﺋــﻼﺕ‪ ،‬ﻣﻮﺟـــﺎﻥ‪ ،‬ﺃﺳﻴــــﻜــﻮﺭ‬ ‫ﻭﺍﻟﻤﻨﺼﻮﺭﻱ‪ ،‬ﺭﺍﺟﻴﻦ ﻣﻦ ﺍﻟﻌﻠﻲ‬ ‫ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺃﻥﻳﺘﻐﻤﺪﺍﻟﻔﻘﻴﺪﺓ ﺑﺮﺣﻤﺘﻪ‬ ‫ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻭﻳﺴﻜﻨﻬﺎ ﻓﺴﻴﺢ ﺟﻨﺎﻧﻪ‪،‬‬ ‫ﻭﻳﻠﻬﻢ ﺫﻭﻳﻬﺎ ﺍﻟﺼﺒﺮ ﺍﻟﺠﻤﻴﻞ‪.‬‬

‫‪z¿ƒ©LGQ ¬«dEG ÉfEGh ˆ ÉfEG‬‬

‫{‪zøWƒdG ¤EG á∏«Ñ≤dG øe‬‬ ‫ﻣﺤﺎﺿﺮﺓ ﻟﻸﺳﺘﺎﺫ ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺍﳴﺴﺎﺭﻱ‬

‫ﺗﺤﺘﻔﻲ ﺍﻟﺪﻭﺭﺓ ‪ 19‬ﻟﻠﻤﻬﺮﺟﺎﻥ ﺍﻟﺪﻭﻟﻲ‬ ‫ﻟﻠﺴﻴﻨﻤﺎ ﺍﻟﻤﺘﻮﺳﻄﻴﺔ ﺑﺘﻄﻮﺍﻥ‪ ،‬ﺍﻟﺘﻲ ﺗﻨﻈﻢ‬ ‫ﻣﻦ ‪ 23‬ﺇﻟﻰ ‪ 30‬ﻣﺎﺭﺱ ﺍﻟﻘﺎﺩﻡ‪ ٬‬ﺑﻤﺴﻴﺮﺓ‬ ‫ﺧﻤﺴﻴﻦﺳﻨﺔﻣﻦﺍﻟﺴﻴﻨﻤﺎﺍﻟﺠﺰﺍﺋﺮﻳﺔ‪.‬‬

‫ﺍﻧﺘﻘـــﻠـــﺖ ﺇﻟﻰ ﻋﻔـــﻮ ﺍﷲ‪،‬‬ ‫ﺍﻟﻤﺮﺣﻮﻣﺔ‬

‫‪hGƒLCG »æ¨dG óÑY‬‬

‫‪: »HÉ£ÿG ËôµdG óÑY øH óª‬‬

‫ﺗﺒﻨﻲ ﺍﻟﻤﻌﺮﻛﺔ ﺇﻻ ﺑﻌﺪ ﺃﻥ‬ ‫ﻛﺸﻒ ﺍﻹﺳﺒﺎﻥ ﻋﻦ ﻧﻮﺍﻳﺎﻫﻢ‬ ‫ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‪ .‬ﻭﺃﺻﺮﻭﺍ ﻋﻠﻰ‬ ‫ﺍﺣﺘﻼﻝ ﺍﻟﺮﻳﻒ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺃﺩﺭﻙ‬ ‫ﺃﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻴﻦ ﻟﻦ ﻳﻔﻴﺪﻭﺍ‬ ‫ﺷﻴـﺌﺎ ﻓﻲ ﺭﺩ ﺍﻻﻋﺘــﺪﺍﺀﺍﺕ‬ ‫ﺍﻷﻭﺭﺑﻴﺔ‪.‬‬ ‫ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﺜﺎﻧﻲ ﻳﺘﻌﻠﻖ‬ ‫ﺑﻮﺣﺪﺓﺍﻟﺮﻳﻒ‪.‬ﻳﻘﻮﻝﺍﻟﻤﺴﺎﺭﻱ‬ ‫ﺇﻥﺍﻟﺨﻄﺎﺑﻲ ﻋﻤﻞ ﻋﻠﻰﺗﻮﺣﻴﺪ‬ ‫ﻗﺒﺎﺋﻞ ﺍﻟﺮﻳﻒ‪ ،‬ﺍﻟﺘﻲ ﻛﺎﻧﺖ‬ ‫ﺗﺄﻛﻠﻬﺎﺿﻐﺎﺋﻦ ﺍﻟﺴﻴﺒﺔ‪،‬ﺣﻴﺚ‬ ‫ﺑﺪﺃ ﺑﻤﺼﺎﻟﺤﺘﻬﺎ ﻭﺗﺤﻘﻴﻖ‬ ‫ﺍﻟﻮﺋﺎﻡﺑﻴﻨﻬﺎ‪،‬ﻣﻌﺘﻤﺪﺍﻓﻲﻫﺬﺍ‬ ‫ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﻱ ﺍﻟﻤﺴﺎﺭﻱ‪،‬‬ ‫ﻋﻠﻰ ﻗﻮﺓ ﺍﻟﺨﻄﺎﺏ ﺍﻟﺪﻳﻨﻲ ﻋﺒﺮ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺴﻴﺮﺓ‬ ‫ﺍﻟﻨﺒﻮﻳﺔ ﻓﻲ ﺍﻟﺤﺚ ﻋﻠﻰ ﺇﺣﺒﺎﻁ ﺍﻷﻃﻤﺎﻉ ﺍﻹﺳﺒﺎﻧﻴﺔ‬ ‫ﻭﺍﻟﻔﺮﻧﺴﻴﺔ‪ ،‬ﻭﺍﻷﻟﻤﺎﻧﻴﺔ ﺃﻳﻀﺎ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻄﺎﻉ‬ ‫ﺃﻥ ﻳﻘﻨﻊ ﺍﻟﻘﺒﺎﺋﻞ ﺑﺨﻮﺽ ﺣﺮﺏ ﺃﻧﻮﺍﻝ ﻓﻲ ﻇﺮﻑ‬ ‫ﺃﺳﺒﻮﻋﻴﻦ ﻓﻘﻂ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺨﻄﺎﺏ ﻣﺴﺎﻋﺪﺍ‬ ‫ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﺍﻟﺘﻲ ﺗﻤﺜﻠﺘﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺫﺍ‬ ‫ﺭﺅﻳﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ‪ .‬ﻫﻨﺎ ﺗﺘﻠﺨﺺ ﺍﻟﻔﻜﺮﺓ ﺍﻷﺳﺎﺳﻴﺔ‬ ‫ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻤﺴﺎﺭﻱ‪ ،‬ﺃﻱ ﺍﻟﺘﺤﻮﻝ ﻣﻦ ﺣﺴﺎﺑﺎﺕ‬ ‫ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﻀﻴﻘﺔ ﺇﻟﻰ ﺃﻓﻖ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺳﻊ‪.‬‬ ‫ﻛﻤﺎ ﺗﺤﺪﺙ ﺍﻟﻤﺴﺎﺭﻱ‪ ،‬ﻓﻲ ﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﺜﺎﻟﺚ‪،‬‬ ‫ﻋﻦ ﻣﺸﻜﻞ ﺍﻟﺠﻤﻬﻮﺭﻳﺔ ﺍﻟﺘﻲ ﺍﺗﻬﻢ ﺍﻟﺨﻄﺎﺑﻲ‬ ‫ﺑﺄﻧﻪ ﺧﻠﻘﻬﺎ ﻓﻲ ﺍﻟﺮﻳﻒ‪ .‬ﺇﺫ ﻗﺎﻝ ﺇﻥ ﺍﻟﺨﻄﺎﺑﻲ ﻟﻢ‬ ‫ﻳﻜﻦ ﺍﻧﻔﺼﺎﻟﻴﺎ‪ ،‬ﻣﺸﻴﺮﺍ ﺇﻟﻰ ﺃﻥ ﻟﻔﻆ ﺍﻟﺠﻤﻬﻮﺭﻳﺔ‬ ‫ﻭﺭﺩ ﻓﻲ ﻣﺬﻛﺮﺓ ﺭﻓﻌﻬﺎ ﺇﻟﻰ ﻋﺼﺒﺔ ﺍﻷﻣﻢ ﻳﻄﻠﺐ‬ ‫ﺍﻻﻋﺘﺮﺍﻑ ﺑـ»ﺍﻟﺠﻤﻬﻮﺭﻳﺔ« ﺍﻟﺮﻳﻔﻴﺔ‪ .‬ﻭﺭﺩ ﺍﻟﻤﺴﺎﺭﻱ‬ ‫ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺇﻟﻰ ﻣﺎﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﺮﺟﻤﺔ‬ ‫ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻟﻰ ﺍﻹﻧﺠﻠﻴﺰﻳﺔ ﻗﺪ ﺃﻭﻟﺘﻪ ﻣﻦ ﻋﺒﺎﺭﺓ‬ ‫»ﺇﻣﺎﺭﺓ«‪ ،‬ﻛﻤﺎ ﺑﻴﻦ ﺃﻥ ﺍﻟﺨﻄﺎﺑﻲ ﻛﺎﻥ ﻋﻠﻰ ﺧﺼﺎﻡ‬ ‫ﻣﻊ ﻣﻮﻻﻱ ﻳﻮﺳﻒ ﺑﺴﺒﺐ ﺍﺗﻬﺎﻡ ﻫﺬﺍ ﺍﻷﺧﻴﺮ‬ ‫ﻟﻪ ﺑﺎﻟﻔﺘﻨﺔ ﻭﺭﻓﺾ ﺍﻟﺨﻄﺎﺑﻲ ﻟﺴﻴﺎﺳﺔ ﻣﻬﺎﺩﻧﺔ‬ ‫ﺍﻟﺴﻠﻄﺎﻥﻟﻠﻔﺮﻧﺴﻴﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺇﻥ ﺍﻟﺨﻄﺎﺑﻲ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻀﻊ ﻧﻮﺍﺓ‬ ‫ﺩﻭﻟﺔ ﻋﺼﺮﻳﺔ ﺑﺎﻟﺮﻳﻒ ﻣﺎﺑﻴﻦ ‪ 1921‬ﻭ‪1925‬‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺛﻮﺭﺗﻪ ﻣﻦ ﻃﺮﻑ ﺍﻟﻘﻮﺓ‬ ‫ﺍﻹﺳﺒﺎﻧﻴﺔ ﻭﺍﻟﻔﺮﻧﺴﻴﺔ‪ .‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﺪﺳﺘﻮﺭ‬ ‫ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﻟﺤﺴﻦ ﺍﻟﺜﺎﻧﻲ ﺃﺛﺎﺭ ﺣﻔﻴﻈﺔ‬ ‫ﺍﻟﺨﻄﺎﺑﻲ ﻣﻤﺎ ﺟﻌﻠﻪ ﻳﻤﺠﺪ ﺟﻤﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﻓﻲ‬ ‫ﻛﺜﻴﺮﻣﻦﻛﺘﺎﺑﺎﺗﻪ‪.‬‬

‫‪¿ÉLô¡ŸG ±ô°T ∞«°V ájôFGõ÷G Éªæ«°ùdG‬‬ ‫‪¿Gƒ£àH »£°SƒàŸG º∏«Ø∏d ‹hódG‬‬

‫ﻓﻲ ﺇﻃــﺎﺭ ﻓﻌﺎﻟﻴــﺎﺕ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺜﺎﻧﻴـــﺔ‬ ‫ﻟﻠﻤﻌﺮﺽ ﺍﻟﺠﻬﻮﻱ ﻟﻠﻜﺘﺎﺏ ‪ ،‬ﺗﻨﻈﻢ ﻣﻨﺪﻭﺑﻴﺔ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﺑﻄﻨﺠﺔ ﻣﻌﺮﺿﺎ ﻟﻠﻜﺘﺎﺏ ﻓﻲ ﺍﻟﻔﺘﺮﺓ‬ ‫ﺍﻟﻤﻤﺘﺪﺓ ﻣﺎ ﺑﻴﻦ ‪ 16‬ﻭ ‪ 19‬ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ‬ ‫ﺑﻔﻀﺎﺀﺍﺕﺍﻟﻤﻨـﺪﻭﺑﻴـﺔ‪.‬‬ ‫ﺍﻟﻤﻌﺮﺽ ﺳﻴﻀﻢ ﺃﺭﻭﻗﺔ ﻟﻺﺻﺪﺍﺭﺍﺕ‬ ‫ﺍﻟﺤﺪﻳﺜﺔ ﻣﻊ ﺗﻮﻗﻴﻌﺎﺕ ﻣﺆﻟﻔﻴﻬﺎ‪ ،‬ﻭﻣﻮﺍﺋﺪ‬ ‫ﻣﺴﺘﺪﻳﺮﺓ ﺑﻤﺸﺎﺭﻛﺔ ﻧﺨﺒﺔ ﻣﻦ ﺍﻟﺒﺎﺣﺜﻴﻦ‬ ‫ﻭﺍﻟﻤﺆﺭﺧﻴﻦ ﻭﺷﺨﺼﻴﺎﺕ ﻣﻦ ﻋﺎﻟﻢ ﺍﻟﺜﻘﺎﻓﺔ‪ .‬ﻛﻤﺎ‬ ‫ﻳﺸﺘﻤﻞ ﺑﺮﻧﺎﻣﺞ ﻫﺬﻩ ﺍﻟﺘﻈﺎﻫﺮﺓ ﻋﻠﻰ ﺃﻧﺸﻄﺔ‬ ‫ﻟﻔﺎﺋﺪﺓ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻴﺎﻓﻌﻴﻦ ﻣﻦ ﺧﻼﻝ ﻣﺤﺘﺮﻓﺎﺕ‬ ‫ﻓﻨﻴﺔ ﺧﺎﺻﺔ ﺑﻬﻢ ‪.‬‬ ‫)‪(º«¶©dG ˆG ¥ó°U‬‬

‫‪2‬‬

‫‪¿ÉLƒe áª«∏M‬‬

‫‪z¿ƒ©LGQ ¬«dEG ÉfEGh ˆ ÉfEG‬‬

‫»ﺍﻹﻧﺘﺎﺝ ﺍﻟﺴﻴﻨﻤﺎﺋﻲ ﺍﻟﻤﺸﺘﺮﻙ ﻓﻲ ﺑﻠﺪﺍﻥ‬ ‫ﺍﻟﻤﺘﻮﺳﻂ« ﻭﻓﻘﺮﺓ ﻋﻦ ﺍﻟﺴﻴﻨﻤﺎ ﻭﺍﻟﻤﺪﺭﺳﺔ‬ ‫ﻭﻣﺎﺋﺪﺗﻴﻦ ﻣﺴﺘﺪﻳﺮﺗﻴﻦ ﺣﻮﻝ »ﺍﻟﺴﻴﻨﻤﺎ‬ ‫ﻭﺗﺎﺭﻳﺦﺍﻟﻤﻮﺭﻳﺴﻜﻴﻴﻦ‪:‬ﻭﺟﻬﺎﺕﻧﻈﺮﻣﺨﺘﻠﻔﺔ«‬ ‫ﻭ»ﺍﻟﺮﻭﺍﻳﺔﺍﻟﻤﻐﺮﺑﻴﺔﻭﺍﻟﺴﻴﻨﻤﺎ«‪.‬‬ ‫ﻭﻋﻠﻰﻏﺮﺍﺭ ﻛﻞﺩﻭﺭﺓ‪،‬ﺗﺘﻀﻤﻦ ﺍﻟﻤﺴﺎﺑﻘﺔ‬ ‫ﺍﻟﺮﺳﻤﻴﺔ ﻟﻠﻤﻬﺮﺟﺎﻥ ﻋﺮﺽ ﺃﻓﻼﻡ ﺗﺨﻴﻴﻠﻴﺔ‬ ‫ﻃﻮﻳﻠﺔ ﻭﻗﺼﻴﺮﺓ ﻭﻭﺛﺎﺋﻘﻴﺔ‪ ،‬ﺗﻌﻜﺲ ﺍﻟﺜﺮﺍﺀ‬ ‫ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﺴﻴﻨﻤﺎﺗﻮﻏﺮﺍﻓﻲ ﻟﻤﺘﻮﺳﻂ ﻣﻨﻔﺘﺢ‬ ‫ﻭﻣﺘﻌﺪﺩ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻋﺮﻭﺽ ﺧﺎﺻﺔ ﺧﺎﺭﺝ‬ ‫ﺍﻟﻤﺴﺎﺑﻘﺔ‪.‬‬

‫{‪zäƒŸG á≤FGP ¢ùØf πc‬‬

‫)‪(º«¶©dG ˆG ¥ó°U‬‬

‫ﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ‪ 67‬ﺳﻨﺔ ﺍﻧﺘﻘﻞ‬ ‫ﺍﻟﻰ ﻋﻔﻮ ﺍﷲ ﺍﻟﻤﺸﻤﻮﻝ ﺑﺮﺣﻤﺘﻪ‬ ‫ﺗﻌﺎﻟﻰ ﺍﻟﻤﺮﺣﻮﻡ‬

‫‪¿ƒª∏°S ≈Ø£°üe‬‬

‫ﻭﺫﻟﻚ ﻳــﻮﻡ ‪ 25‬ﺃﻛﺘﻮﺑــﺮ‪ .‬ﻭﻓﻲ‬ ‫ﻣﻮﻛﺐ ﺟﻨﺎﺋﺰﻱ ﺷﺎﺭﻙ ﻓﻴــﻪ ﺍﻷﻫـــﻞ‬ ‫ﻭﺍﻷﺣﺒﺎﺏ ﻭﺍﻷﺻﺪﻗﺎﺀ‪ ،‬ﻭﻭﺭﻱ ﺟﺜﻤﺎﻧﻪ‬ ‫ﺍﻟﺜﺮﻯ ﻓﻲ ﻣﻘﺒﺮﺓ ﺍﻟﺴﻮﺍﻧﻲ ﺑﻄﻨﺠﺔ‪.‬‬ ‫ﻭﺑﻬﺬﻩ ﺍﻟﻤﻨﺎﺳﺒﺔ ﺍﻷﻟﻴﻤﺔ‪ ،‬ﻧﺘﻘﺪﻡ‬ ‫ﺑﺄﺣﺮ ﺍﻟﺘﻌﺎﺯﻱ ﻭﺍﻟﻤﻮﺍﺳﺎﺓ ﺍﻟﻰ ﻋﺎﺋﻠﺔ‬ ‫ﺍﻟﻔﻘﻴﺪ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺃﺭﻣﻠﺘﻪ ﺁﺳﻴﺎ ﺍﻟﻬﻮﺍﺭﻱ‪ ،‬ﻭﺃﺑﻨﺎﺋﻬﻤﺎ ﺇﻛﺮﺍﻡ ﺭﻣﺰﻱ‪،‬‬ ‫ﻫﻨﺪ ﻭﻳﻮﺳﻒ‪.‬‬ ‫ﺗﻐﻤﺪ ﺍﷲ ﺍﻟﻔﻘﻴﺪ ﺑﻮﺍﺳﻊ ﺭﺣﻤﺘﻪ ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ‪ ،‬ﻭﺃﻟﻬﻢ‬ ‫ﺫﻭﻳﻪ ﺍﻟﺼﺒﺮ ﻭﺍﻟﺴﻠﻮﺍﻥ‪.‬‬

‫{‪z¿ƒ©LGQ ¬«dEG ÉfEGh ˆ ÉfEG‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪654 Oó©dG‬‬

‫‪√QhOh ø`jódGƒdG º`«∏©J ` 3‬‬ ‫‘ ‪πØ£dG á«HôJ‬‬ ‫✍‬

‫‪»∏ZÉjQƒdG »∏Y øH Ió«HR .O : OGóYEG‬‬

‫ﺃﺯﻣﺔ ﺍﻟ‪‬ﺑﻴﺔ ﻟﺪﻯ ﺍﻷﺳﺮ‪:‬‬

‫ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻳﻌﻴﺶ ﺃﺯﻣﺔ‬ ‫ﺣﻘﻴﻘﻴﺔ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ «ﺇﻥ ﺍﻟﻨﺎﻇﺮ ﺍﻟﻤﺪﻗﻖ ﻓﻲ ﻣﻌﻈﻢ‬ ‫ﻣﻨﺎﻫﺞ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺮﺑﻲ ﻳﺮﻯ ﺃﻧﻬﺎ ﻓﻲ‬ ‫ﺣﻴﺮﺓ ﻭﺗﺮﺩﺩ ﺑﻴﻦ ﺍﻷﺻﺎﻟﺔ ﻭﺍﻻﻗﺘﺒﺎﺱ‪ ،‬ﻓﻬﻲ ﺗﺄﺧﺬ‬ ‫ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﺄﺧﺬ ﺍﻟﻜﺜﻴﺮ‬ ‫ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﻟﻐﺮﺏ ﻭﻃﺮﺍﺋﻘﻬﻢ ﻭﺃﺳﺎﻟﻴﺒﻬﻢ‪ ،‬ﺩﻭﻥ‬ ‫ﻭﻋﻲ ﺑﺎﻟﻘﻴﻢ ﻭﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺼﺮﻳﺤﺔ ﻭﻏﻴﺮ ﺍﻟﺼﺮﻳﺤﺔ‬ ‫ﺍﻟﺘﻲ ﺗﺘﻀﻤﻨﻬﺎ ﻓﻠﺴﻔﺔ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﺘﻲ‬ ‫ﻻ ﺗﺘﻔﻖ ﻓﻲ ﻣﻌﻈﻤﻬﺎ ﻣﻊ ﻣﻘﻮﻣﺎﺕ ﻭﺧﺼﺎﺋﺺ‬ ‫ﺍﻟﻤﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻻ ﺗﺘﻔﻖ ‪-‬ﺑﺎﻟﺘﺎﻟﻲ‪-‬‬ ‫ﻣﻊ ﺍﻟﻤﻘﻮﻣﺎﺕ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻟﻠﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ»)‪.(4‬‬ ‫ﺇﻥ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﻤﺘﺴﺎﺭﻋﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻴﻮﻡ ﻭﺍﻟﺘﻲ ﻓﺎﻗﺖ ﺳﺮﻋﺘﻬﺎ ﻛﻞ ﺗﺼﻮﺭ‬ ‫ﻭﺗﺨﻴﻞ‪ ،‬ﻭﺍﻟﻤﺘﻐﻴﺮﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﺤﺎﺩﺛﺔ ﻟﻦ ﺗﺘﻤﻜﻦ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﻟﻌﻴﺶ ﺑﻤﻌﺰﻝ ﻋﻨﻬﺎ‪ ،‬ﻭﻋﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﺍﻟﻤﻌﺎﺻﺮﺓ‬ ‫ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻻﺳﺘﺨﺪﺍﻡ ﺍﻷﻣﺜﻞ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﻤﺘﺪﻓﻘﺔ ﺑﺸﻜﻞ‬ ‫ﻟﻢ ﻳﻌﺮﻑ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﻧﻲ ﻟﻬﺎ ﻣﺜﻴﻼ‪ ،‬ﻭﻋﻠﻰ ﺍﻻﻧﻔﺘﺎﺡ ﺍﻹﻋﻼﻣﻲ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﻜﻮﻧﻲ‬ ‫ﺍﻟﺬﻱ ﻳﻌﺒﺮ ﺍﻟﺤﺪﻭﺩ ﺩﻭﻥ ﺍﺳﺘﺌﻨﺬﺍﻥ‪.‬‬ ‫ﻭﻟﻌﻞ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺗﺄﺗﻲ ﻓﻲ ﻣﻘﺪﻣﺔ ﺍﻧﺸﻐﺎﻻﺕ ﺍﻟﻤﺴﺆﻭﻟﻴﻦ‬ ‫ﻭﺍﻟﻤﻮﺍﻃﻨﻴﻦ ﺃﻳﻀﺎ ﺑﻤﺎ ﺗﺘﻄﻠﺒﻪ ﻣﻦ ﺗﻄﻮﻳﺮ ﻟﻸﻧﻈﻤﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ‬ ‫ﻭﺍﻷﺟﻬﺰﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺇﻋﺪﺍﺩﺍ ﻷﺑﻨﺎﺋﻬﺎ ﻟﻤﻮﺍﺟﻬﺔ ﻋﺎﻟﻢ ﻣﺘﻐﻴﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻣﻊ ﺍﻟﺤﺮﺹ‬ ‫ﻋﻠﻰ ﺇﺭﺳﺎﺀ ﻗﻮﺍﻋﺪ ﻭﻣﺒﺎﺩﺉ ﺍﻷﺳﺮﺓ ﺍﻟﻤﺴﻠﻤﺔ‪ ،‬ﻭﺗﺤﺼﻴﻨﻬﺎ ﺿﺪ ﺍﻟﺘﺄﺛﻴﺮﺍﺕ ﺍﻟﺘﻲ‬ ‫ﺗﺴﻌﻰ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻋﻠﻰ ﻧﻘﻠﻬﺎ ﻟﻤﺠﺘﻤﻌﻨﺎ‪ ،‬ﻭﻧﺸﺮﻫﺎ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﺑﻴﻦ‬ ‫ﺷﻌﻮﺑﻨﺎ ﻭﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﺗﻮﺍﻛﺐ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻤﺘﻐﻴﺮﺍﺕ ﻭﺍﻟﺘﻄﻮﺭﺍﺕ‬ ‫ﺍﻟﺤﺎﺩﺛﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻓﻲ ﻣﺠﺎﻻﺗﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﻤﺎ ﻟﻬﻤﺎ ﻣﻦ ﺩﻭﺭ‬ ‫ﺃﺳﺎﺳﻲ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﺮﺍﻗﺒﺔ ﻫﺬﻩ ﺍﻟﻤﺘﻐﻴﺮﺍﺕ ﻭﺍﻧﻌﻜﺴﺎﺗﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻨﺸﺄﺓ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻄﻔﻞ‪ ،‬ﺑﻤﺎ ﻻ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﺍﻟﻘﻴﻢ ﺍﻟﺜﺎﺑﺘﺔ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻤﻔﺎﻫﻴﻢ‬ ‫ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻤﻌﺎﺻﺮﺓ‪ .‬ﻭﻟﻘﺪ ﺻﺪﻕ ﺍﻟﻔﺎﺭﻭﻕ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﻗﻮﻟﻪ‪:‬‬ ‫«ﺃﺣﺴﻨﻮﺍ ﺗﺮﺑﻴﺔ ﺃﻭﻻﺩﻛﻢ‪ ،‬ﻓﺈﻧﻬﻢ ﺳﻴﻌﻴﺸﻮﻥ ﻋﺼﺮﺍ ﻏﻴﺮ ﻋﺼﺮﻛﻢ»‪.‬‬

‫ﺇﻥ ﺍﻟﻨﺠﺎﺡ ﺃﻭ ﺍﻟﻔﺸﻞ ﻓﻲ ﺍﻟﻤﻤﺎﺭﺳﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻳﺘﻮﻗﻒ ﺃﺳﺎﺳﺎ ﻋﻠﻰ‬ ‫ﻋﻮﺍﻣﻞ ﻋﺪﻳﺪﺓ‪ ،‬ﻣﻦ ﺃﻫﻤﻬﺎ ﺍﻟﻌﺎﻣﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﻤﺎﺩﻱ ﻟﻠﻮﺍﻟﺪﻳﻦ‪،‬‬ ‫ﻭﺍﻟﻤﻜﺎﻧﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺴﺘﻮﺍﻫﻤﺎ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻭﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺩﺭﺟﺔ‬

‫ﻧﻀﺞ ﺗﺠﺮﺑﺘﻬﻤﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﺃﻱ ﻧﻬﻀﺔ ﺣﻘﻴﻘﻴﺔ‬ ‫ﻟﻠﻤﺠﺘﻤﻊ ﻻ ﺗﺘﺤﻘﻖ ﺇﻻ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﻋﻦ‬ ‫ﻃﺮﻳﻖ ﻧﺸﺮ ﺍﻟﻮﻋﻲ ﺑﺄﻫﻤﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺑﻴﻦ ﺃﻓﺮﺍﺩﻩ‪،‬‬ ‫ﻭﻣﺤﺎﺭﺑﺔ ﺍﻟﺠﻬﻞ ﻭﺍﻷﻣﻴﺔ ﺃﺻﻼ ﻛﻞ ﺗﺨﻠﻒ ﻓﻲ‬ ‫ﻣﺠﺘﻤﻌﺎﺗﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺘﻲ ﻻﺯﺍﻟﺖ ﺗﻌﺎﻧﻲ ﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻵﻓﺔ ﺑﻨﺴﺐ ﻋﺎﻟﻴﺔ ﺑﻴﻦ ﺳﺎﻛﻨﺔ ﺍﻟﻌﺎﻟﻢ‬ ‫ﺍﻟﻘﺮﻭﻱ ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ ﻭﺃﻃﻔﺎﻻ‪ ،‬ﻭﻟﻢ ﺗﺴﻠﻢ‬ ‫ﺍﻟﺤﻮﺍﺿﺮ ﺃﻳﻀﺎ ﻣﻦ ﺧﻄﺮ ﺍﻷﻣﻴﺔ ﻭﺧﺎﺻﺔ ﺑﻴﻦ‬ ‫ﻧﺴﺎﺀ ﺍﻷﺣﻴﺎﺀ ﺍﻟﻬﺎﻣﺸﻴﺔ ﻭﺍﻟﻤﻬﻤﺸﺔ ﺍﻟﺘﻲ ﺃﺿﺤﺖ‬ ‫ﻣﺮﻛﺰﺍ ﺧﺼﺒﺎ ﻟﺘﻔﺮﻳﺦ ﻋﻴﻨﺎﺕ ﻣﻦ ﺍﻟﻤﻨﺤﺮﻓﻴﻦ‬ ‫ﻭﺍﻟﺠﺎﻧﺤﻴﻦ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻫﻢ ﻧﺘﺎﺟﺎ ﻟﻮﺿﻌﻴﺔ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ‬ ‫ﺃﻓﺮﺯﺗﻬﺎ ﻇﺮﻭﻑ ﺧﺎﺻﺔ ﻣﻦ ﺑﻴﻨﻬﺎ ﺗﺪﻧﻲ ﻣﺴﺘﻮﻯ‬ ‫ﺗﻌﻠﻴﻢ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻧﻌﺪﺍﻣﻪ ﻓﻲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﺛﺮ ﺳﻠﺒﺎ ﻓﻲ ﻣﻤﺎﺭﺳﺘﻬﻢ‬ ‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﺘﻲ ﺗﻨﺘﻬﻲ ﺑﻔﺸﻞ ﻣﺤﻘﻖ‪.‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻤﻌﺮﻓﺔ ﺷﻌﺎﺭ ﺍﻹﺳﻼﻡ ﻓﻲ ﺃﻭﻝ ﺁﻳﺔ ﻧﺰﻟﺖ ﻋﻠﻰ ﻧﺒﻲ ﺍﻟﻬﺪﻯ‬ ‫ﺍﻟﺬﻱ َﺧ َﻠ َﻖ َﺧ َﻠ َﻖ‬ ‫ﺎﺳ ِﻢ َﺭ ِّﺑ َﻚ ِ‬ ‫ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﻗﻮﻝ ﺗﻌﺎﻟﻰ‪) :‬ﺍ ْﻗ َﺮﺃ ِﺑ ْ‬ ‫ﺎﻥ ِﻣ ْﻦ َﻋ َﻠ ٍﻖ‪ .‬ﺇ ْﻗ َﺮﺃ َﻭ َﺭ ُّﺑ َﻚ ْ‬ ‫ﺍﻹ ْﻧ َﺴ َ‬ ‫ﺍﻟﺬﻱ َﻋ َّﻠ َﻢ ِﺑﺎﻟ َﻘ َﻠ ِﻢ َﻋ َّﻠ َﻢ ﺍﻹ ْﻧ َﺴ َ‬ ‫ﺎﻥ َﻣﺎ َﻟ ْﻢ َﻳ ْﻌ َﻠﻢ(‬ ‫ﺍﻷﻛ َﺮ ُﻡ ِ‬ ‫ﺍﻟﻌﻠﻖ‪ 1:‬ﺑﻤﺎ ﺣﻤﻠﺘﻪ ﻣﻦ ﺃﻣﺮ ﺇﻟﻬﻲ ﻣﻮﺟﻪ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﺤﺜﻬﻢ ﻓﻴﻪ ﻭﻳﺪﻋﻮﻫﻢ‬ ‫ﺇﻟﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻓﺈﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ‪-‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ ) :‬ﻳ ْﺮ َﻓ ُﻊ‬ ‫ﺎﺕ َﻭ َﱡ‬ ‫َﱡ‬ ‫ﺍﷲ ِﻳ َﻤﺎ َﺗ ْﻌ َﻤ ُﻠ َ‬ ‫ﺍﻟﺬ َ‬ ‫ﺍﻟﺬ َ‬ ‫ﻮﻥ َﺧ ِﺒﻴ ٌﺮ(‬ ‫ﻳﻦ ﺃﻭﺗُﻮﺍ ﺍﻟ ِﻌ ْﻠ َﻢ َﺩ َﺭ َﺟ ٍ‬ ‫ﻳﻦ ﺁ َﻣ ُﻨﻮﺍ ِﻣ ْﻨ ُﻜ ْﻢ َﻭ ِ‬ ‫ﺍﷲ ِ‬ ‫ﺍﻟﻤﺠﺎﺩﻟﺔ‪.11 :‬‬ ‫ﻭﺍﻟﻤﻼﺣﻆ ﺃﻧﻪ ﻛﻠﻤﺎ ﺍﺭﺗﻔﻊ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﻮﻋﻲ ﻟﺪﻯ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺮﺟﻌﻴﺘﻬﻢ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺳﺲ ﻋﻠﻤﻴﺔ ﻋﻘﻼﻧﻴﺔ‪ ،‬ﻭﻣﻌﺎﺭﻑ‬ ‫ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﻧﻔﺴﻴﺔ ﻛﺎﻧﺖ ﻣﻤﺎﺭﺳﺎﺗﻬﻢ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﻀﻤﻮﻧﺔ ﺍﻟﻨﺘﺎﺋﺞ ﻓﻲ ﺍﻟﻐﺎﻟﺐ‪.‬‬ ‫ﻭﻻ ﻳﻜﻔﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻬﺘﻤﺔ ﺑﺎﻟﺘﺮﺑﻴﺔ‬ ‫ﻭﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻷﺑﺤﺎﺙ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺠﺎﻫﺰﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ‪،‬‬ ‫ﻭﺍﻹﺳﺘﻤﺎﻉ ﺇﻟﻰ ﻧﺼﺎﺋﺢ ﻭﺇﺭﺷﺎﺩﺍﺕ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻟﺴﻴﺮ ﻋﻠﻰ ﻣﻨﻮﺍﻟﻬﻢ ﻭﺃﺳﻠﻮﺑﻬﻢ ﻣﺎ‬ ‫ﻟﻢ ﻳﺘﻢ ﺗﺪﺍﻭﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺘﺮﺑﻮﻱ ﻭﻣﻤﺎﺭﺳﺘﻪ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﺑﺄﺳﻠﻮﺏ ﻳﺮﺍﻋﻲ ﺍﻟﻔﺮﻭﻕ‬ ‫ﺍﻟﻔﺮﺩﻳﺔ ﺑﻴﻦ ﺍﻷﻃﻔﺎﻝ ﻭﻳﻀﻊ ﻓﻲ ﺍﻋﺘﺒﺎﺭﻩ ﺃﻭﺿﺎﻉ ﺍﻷﺳﺮﺓ ﺍﻟﺨﺎﺻﺔ ﻓﻌﻤﻠﻴﺔ ﺍﻟﺒﺤﺚ ﻋﻦ‬ ‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻷﻣﺜﻞ ﻣﻦ ﺧﻼﻝ ﺗﻌﺎﻣﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﻊ ﻣﺼﺎﺩﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‬ ‫ﻟﻦ ﻳﺠﺪﻱ ﻧﻔﻌﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺪﻓﻊ ﺑﻌﺾ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﻟﻰ ﺍﻟﻮﻗﻮﻑ ﺣﻴﺎﺭﻯ ﺃﻣﺎﻡ ﻣﺸﺎﻛﻞ‬ ‫ﺃﻃﻔﺎﻟﻬﻢ ﻋﺎﺟﺰﻳﻦ ﻋﻦ ﺍﺧﺘﻴﺎﺭ ﺃﻱ ﺍﻟﺴﺒﻞ ﺃﻗﻮﻡ ﻭﺃﻧﻔﻊ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‪.‬‬

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‫ﺍﻋﺘﺮﺍﻓﺎ ﺑﻤﺎ ﻗﺪﻣﻮﻩ ﻣﻦ ﺇﺿﺎﻓﺎﺕ ﻓﻜﺮﻳﺔ ﺃﻭ‬ ‫‪™jóH ˆG óÑY : á∏°SGôe‬‬ ‫ﺇﺑﺪﺍﻋﻴﺔ ﺑﺘﻔﺎﻥ ﻃﻴﻠﺔ ﺣﻴﺎﺗﻬﻢ‪ .‬ﻭﻫﻮ ﻟﻌﻤﺮﻱ‬ ‫ﻣﺴﺘﻮﻯ ﺣﻀﺎﺭﻱ ﺭﻓﻴﻊ‪ ،‬ﻳﻠﻴﻖ ﺑﺴﺎﺣﺘﻨﺎ ﺍﻟﺜﻘﺎﻓﻴﺔ‬ ‫ﺗﻨﻈﻢ ﺍﻟﺠﻤﻌﻴﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻟﻠﻐﻮﻳﻴﻦ ﻭﺍﻟﻤﺒﺪﻋﻴﻦ‪،‬‬ ‫ﺍﻟﻨﺎﻫﻀﺔ“‪.‬‬ ‫ﻳﻮﻡ ‪ 17‬ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻌﺎﺷﺮﺓ‬ ‫ﻭﺍﻟﻨﺼﻒ ﺑﻔﻀﺎﺀﺍﺕ ﺩﺍﺭ ﺍﻟﺸﺒﺎﺏ ﺑﻮﺷﻨﺘﻮﻑ ﺑﺎﻟﺪﺍﺭ‬ ‫ﻳﺬﻛﺮ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﻭﺍﻷﺩﻳﺐ ﻣﺼﻄﻔﻰ ﻳﻌﻠﻰ‪،‬‬ ‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻣﺴﺎﺑﻘﺔ ﻗﺼﺼﻴﺔ ﻟﻔﺎﺋﺪﺓ ﺍﻟﺸﺒﺎﺏ ﺍﺧﺘﺎﺭﺕ‬ ‫ﺍﻟﺬﻱ ﺃﻃﻠﻖ ﺍﺳﻤﻪ ﻋﻠﻰ ﺩﻭﺭﺓ ﺍﻟﺴﻨﺔ ﺍﻟﺠﺎﺭﻳﺔ‬ ‫ﻟﻬﺎ ﺍﻟﺠﻤﻌﻴﺔ ﺍﻟﻤﻨﻈﻤﺔ ﺃﻥ ﺗﺤﻤﻞ ﺍﺳﻢ ﺍﻟﻘﺎﺹ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻈﺎﻫﺮﺓ‪ ،‬ﻣﻦ ﻣﻮﺍﻟﻴﺪ ﺳﻨﺔ ‪1945‬‬ ‫ﻣﺼﻄﻔﻰ ﻳﻌﻠﻰ‪ .‬ﻭﻳﺘﻀﻤﻦ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻤﺴﺎﺑﻘﺔ‪،‬‬ ‫ﺑﻤﺪﻳﻨﺔ ﺍﻟﻘﺼﺮ ﺍﻟﻜﺒﻴﺮ؛ ﻭﻫﻮ ﻋﻀﻮ ﻓﻲ ﺍﺗﺤﺎﺩ‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻻﺣﺘﻔﺎﺀ ﺑﺸﺨﺼﻴﺔ ﺍﻟﺪﻭﺭﺓ‪ ،‬ﻭﺭﺷﺎﺕ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﺭﺋﻴﺲ ﺳﺎﺑﻖ ﻟﻔﺮﻋﻪ ﺑﻤﺪﻳﻨﺔ‬ ‫ﻗﺼﺼﻴﺔ ﻳﺆﻃﺮﻫﺎ ﻧﺨﺒﺔ ﻣﻦ ﺍﻟﻤﺒﺪﻋﻴﻦ‪ ،‬ﻭﻗﺮﺍﺀﺍﺕ‬ ‫ﺍﻟﻘﻨﻴﻄﺮﺓ‪ ،‬ﻭﺻﺪﺭﺕ ﻟﻪ ﺃﺭﺑﻊ ﻣﺠﻤﻮﻋﺎﺕ ﻗﺼﺼﻴﺔ‬ ‫ﻗﺼﺼﻴﺔ ﺷﺒﺎﺑﻴﺔ‪ ،‬ﻭﻓﻮﺍﺻﻞ ﻣﻮﺳﻴﻘﻴﺔ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻦ‬ ‫ﻫﻲ‪ :‬ﺃﻧﻴﺎﺏ ﻃﻮﻳﻠﺔ ﻓﻲ ﻭﺟﻪ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺩﺍﺋﺮﺓ‬ ‫ﻋﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻤﺴﺎﺑﻘﺔ ﻭﺗﻮﺯﻉ ﺍﻟﺠﻮﺍﺋﺰ ﻭﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ‬ ‫ﺍﻟﻜﺴﻮﻑ‪ ،‬ﻟﺤﻈﺔ ﺍﻟﺼﻔﺮ‪ ،‬ﺷﺮﺥ ﻛﺎﻟﻌﻨﻜﺒﻮﺕ‪.‬‬ ‫ﺍﻟﻤﺸﺎﺭﻛﻴﻦ‪.‬‬ ‫ﻛﻤﺎ ﺻﺪﺭﺕ ﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻧﻘﺪﻳﺔ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ‬ ‫ﺍﻣﺘﺪﺍﺩ ﺍﻟﺤﻜﺎﻳﺔ ﺍﻟﺸﻌﺒﻴﺔ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﺸﻌﺒﻲ ﻓﻲ‬ ‫ﻭﻋﻦ ﻫﺬﻩ ﺍﻻﻟﺘﻔﺎﺗﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ‬ ‫ﺍﻟﻤﻐﺮﺏ ـ ﺩﺭﺍﺳﺔ ﻣﻮﺭﻓﻮﻟﻮﺟﻴﺔ‪ ،‬ﻭﺍﻟﺴﺮﺩ ﺍﻟﻤﻐﺮﺑﻲ‬ ‫ﻳﻌﻠﻰ‪ ،‬ﺍﻟﻤﺤﺘﻔﻰ ﺑﻪ ﻓﻲ ﻫﺎﺗﻪ ﺍﻟﺘﻈﺎﻫﺮﺓ‪” :‬ﺗﻠﻘﻴﺖ‬ ‫ـ ﺑﻴﺒﻠﻴﻮﻏﺮﺍﻓﻴﺔ ﻣﺘﺨﺼﺼﺔ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﺸﻌﺒﻲ‪..‬‬ ‫ﺧﺒﺮ ﺇﻃﻼﻕ ﺍﺳﻤﻲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺎﺑﻘﺔ‬ ‫ﻗﻀﺎﻳﺎ ﻭﺇﺷﻜﺎﻻﺕ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﺸﻌﺒﻲ‪ ..‬ﻗﻀﺎﻳﺎ‬ ‫ﺍﻟﻘﺼﺼﻴﺔ ﻟﻔﺎﺋﺪﺓ ﺍﻟﺸﺒﺎﺏ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﻟﺘﻲ‬ ‫ﻭﺇﺷﻜﺎﻻﺕ‪ ،‬ﺍﻟﺴﺮﺩ ﺫﺍﻛﺮﺓ‪.‬‬ ‫ﺗﻨﻈﻢ ﺑﺘﻨﺴﻴﻖ ﻣﻊ ﻣﻨﺪﻭﺑﻴﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺮﻳﺎﺿﺔ‬ ‫ﺑﻌﻤﺎﻟﺔ ﻣﻘﺎﻃﻌﺎﺕ ﻣﺮﺱ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻔﺪﺍﺀ ﻭﻣﺠﻠﺲ‬ ‫ﻳﺸــﺎﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﺪﻛﺘـــﻮﺭ ﻣﺼﻄﻔﻰ ﻳﻌﻠﻰ‬ ‫ﺩﺍﺭ ﺍﻟﺸﺒﺎﺏ ﺑﻮﺷﻨﺘﻮﻑ ﻭﺑﺪﻋﻢ ﻣﻦ ﺍﻟﻤﺒﺎﺩﺭﺓ ﺍﻟﻮﻃﻨﻴﺔ‬ ‫ﺣﻈﻲ‪ ،‬ﻓﻲ ﺃﻛﺜﺮ ﻣﻨﺎﺳﺒﺔ‪ ،‬ﺑﺎﺣﺘﻔﺎﺀ ﻋﺪﺩ ﻣﻦ‬ ‫ﻟﻠﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺑﻜﻞ ﺍﻋﺘﺰﺍﺯ ﻭﺗﺮﺣﻴﺐ؛ ﻣﺜﻠﻤﺎ ﺳﺒﻖ‬ ‫ﺍﻟﻬﻴﺂﺕ؛ ﻣﻦ ﻗﺒﻴﻞ ﻣﺆﺳﺴﺔ ﻣﺤﻤﺪ ﺍﻟﺒﻮﻛﻴﻠﻲ‪:‬‬ ‫ﻣﺼﻄﻔﻰ ﻳﻌﻠﻰ‬ ‫ﺃﻥ ﺍﺳﺘﻘﺒﻠﺖ ﻣﺒﺎﺩﺭﺍﺕ ﺃﺧﺮﻯ ﻟﻼﺣﺘﻔﺎﺀ ﺑﺸﺨﺼﻲ‬ ‫ﺇﺑﺪﺍﻉ ﻭﺗﻮﺍﺻﻞ ﺑﺎﻟﻘﻨﻴﻄﺮﺓ‪ ،‬ﻭﺭﺍﺑﻄﺔ ﺍﻹﺑﺪﺍﻉ‬ ‫ﺍﻟﻤﺘﻮﺍﺿﻊ“‪ .‬ﻭﺃﺿﺎﻑ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻌﻠﻰ‪ ،‬ﻓﻲ ﺗﺼﺮﻳﺢ ﻟﺠﺮﻳﺪﺓ ”ﺍﻟﺸﻤﺎﻝ ‪“:“2000‬ﻫﺬﺍ ﺍﻟﺜﻘﺎﻓﻲ ﺑﺎﻟﻘﺼﺮ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﻣﻨﺪﻭﺑﻴﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻣﺆﺳﺴﺔ ﻣﺮﻛﺰ ﺍﻟﺼﻮﺭﺓ ﻭﻣﻠﺘﻘﻰ‬ ‫ﺍﻟﺘﻜﺮﻳﻢ ﻳﺤﻘﻖ‪ ،‬ﻓﻲ ﻋﻤﻘﻪ‪ ،‬ﻫﺪﻓﺎ ﻧﺒﻴﻼ ﻳﺘﻤﺜﻞ ﻓﻲ ﺗﻜﺮﻳﺲ ﺛﻘﺎﻓﺔ ﺍﻻﻋﺘﺮﺍﻑ؛ ﻓﻔﻀﻼ ﺍﻟﻤﺘﺨﻴﻞ ﺍﻟﻤﺘﻮﺳﻄﻲ ﺑﻄﻨﺠﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﻘﺮﺭ ﺃﻥ ﺗﻨﻈﻢ ﺷﻌﺒﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻋﻦ ﺗﻘﺪﻳﺮ ﺟﻬﻮﺩ ﺍﻟﺠﻴﻞ ﺍﻟﺬﻱ ﺃﻧﺘﻤﻲ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ ﺟﻴﻞ ﺍﻟﺴﺒﻌﻴﻨﻴﺎﺕ‪ ،‬ﻟﻮﺣﻆ ﺑﺄﻥ ﻫﻨﺎﻙ ﻭﺁﺩﺍﺑﻬﺎ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺘﺎﺑﻌﺔ ﻟﺠﺎﻣﻌﺔ ﺍﺑﻦ ﻃﻔﻴﻞ ﺑﺎﻟﻘﻨﻴﻄﺮﺓ‪،‬‬ ‫ﻇﺎﻫﺮﺓ ﺻﺤﻴﺔ ﻣﺴﺘﺠﺪﺓ‪ ،‬ﺃﺧﺬﺕ ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻷﺧﻴﺮﺓ ﺗﺘﺠﺬﺭ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ‪ 27‬ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ‪ ،‬ﺑﺘﻌﺎﻭﻥ ﻣﻊ ﻣﺨﺘﺒﺮ ﺃﺭﺧﺒﻴﻞ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻷﺑﺤﺎﺙ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺃﻻ ﻭﻫﻲ ﻇﺎﻫﺮﺓ ﺗﻜﺮﻳﻢ ﺍﻟﻜﺘّﺎﺏ ﻭﺍﻟﻤﺒﺪﻋﻴﻦ ﻓﻲ ﺣﻴﺎﺗﻬﻢ ﻗﺒﻞ ﻣﻤﺎﺗﻬﻢ‪ ،‬ﺍﻷﺩﺑﻴﺔ‪ ،‬ﻳﻮﻣﺎ ﺩﺭﺍﺳﻴﺎ ﺣﻮﻝ ﺃﻋﻤﺎﻟﻪ ﻭﺃﻋﻤﺎﻝ ﺃﺳﻤﺎﺀ ﻣﻦ ﺟﻴﻠﻪ‪ ،‬ﺗﻜﺮﻳﻤﺎ ﻟﻪ‪.‬‬

‫‪!..IõLÉY É¡Jô°SCGh Üò©àJ á∏Ø£dG‬‬ ‫ﻣﺎ ﺃﺻﻌﺐ ﺍﻥ ﺗﺮﻯ ﻓﻠﺬﺓ ﻛﺒﺪﻙ ﺗﺘﺄﻟﻢ ﻭ ﺗﺘﻌﺬﺏ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻚ ﻛﻞ ﻳﻮﻡ‪ ،‬ﺑﻴﻨﻤﺎ ﺃﻧﺖ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﺗﻔﻌﻞ ﻏﻴﺮ ﺿﻤﻬﺎ ﺇﻟﻰ ﺻﺪﺭﻙ ﻭ ﻃﺒﻊ ﺍﻟﻘﺒﻼﺕ ﻋﻠﻰ ﻭﺟﻨﺘﻴﻬﺎ ﺍﻟﺼﻐﻴﺮﺗﻴﻦ‪ ،‬ﻣﻊ ﺇﺧﻔﺎﺀ ﺩﻣﻮﻋﻚ ﻋﻨﻬﺎ‪،‬‬ ‫ﺣﺘﻰ ﻻ ﺗﺰﻳﺪﻫﺎ ﻫﻤﺎ ﻋﻠﻰ ﻫﻢ ﻭﺗﻨﻬﺪﺍ ﺗﻠﻮ ﺗﻨﻬﺪ‪ ،‬ﻓﻲ ﻣﺤﺎﻭﻟﺔ ﻣﻨﻚ ﻟﺠﻌﻞ ﺑﺎﺭﻗﺔ ﺃﻣﻞ ﺗﻀﻲﺀ ﻋﺎﻟﻢ‬ ‫ﻃﻔﻮﻟﺘﻬﺎ‪ ،‬ﻭﺗﻀﻊ ﺍﻟﺒﺴﺎﻁ ﺗﺤﺖ ﻗﺪﻣﻴﻬﺎ ﻟﻤﻮﺍﺻﻠﺔ ﺭﺣﻠﺔ ﻋﻤﺮﻫﺎ ﻓﻲ ﻇﺮﻭﻑ ﻃﺒﻴﻌﻴﺔ‪.‬‬ ‫ﺍﻷﻣﺮ ﻫﻨﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻄﻔﻠﺔ ”ﺳﻨﺪﺱ ﺍﻟﻜﻴﺤﺎﻝ“ )‪ 5‬ﺳﻨﻮﺍﺕ( ﺗﻌﺎﻧﻲ ﻣﺮﺿﺎ ﻣﺴﺘﻌﺼﻴﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬ ‫ﺃﻷﺫﻧﻴﻦ ﻳﺤﺘﻢ ﻋﻠﻴﻬﺎ ﺇﺟﺮﺍﺀ ﻋﻤﻠﻴﺔ ﺟﺮﺍﺣﻴﺔ ﻣﺴﺘﻌﺠﻠﺔ ﻹﻧﻘﺎﺫ ﺣﻴﺎﺗﻬﺎ‪ .‬ﺇﻻ ﺃﻥ ﺃﺳﺮﺗﻬﺎ ﺗﻌﺎﻧﻲ ﺍﻟﻔﻘﺮ‪،‬‬ ‫ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺠﻌﻠﻬﺎ ﻋﺎﺟﺰﺓ ﻋﻦ ﺗﻮﻓﻴﺮ ﻣﺒﻠﻎ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺠﺮﺍﺣﻴﺔ ﻓﻲ ﺣﺪﻭﺩ ‪ 25‬ﻣﻠﻴﻮﻥ ﺳﻨﺘﻴﻢ ﺇﺿﺎﻓﺔ‬ ‫ﺇﻟﻰ ﻋﺠﺰﻫﺎ ﻋﻦ ﺗﻮﻓﻴﺮ ﺍﻷﺩﻭﻳﺔ‪.‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻨﺒﺮ ﻓﺄﺳﺮﺗﻬﺎ ﺗﻨﺎﺷﺪ ﺍﻟﻤﺤﺴﻨﻴﻦ ﻭ ﺫﻭﻱ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺮﺣﻴﻤﺔ ﻣﺪ ﻳﺪ ﺍﻟﻌﻮﻥ ﻟﻬﺎ ﻟﻌﻼﺝ‬ ‫ﻓﻠﺬﺓ ﻛﺒﺪﻫﺎ ﻭ ﺍﷲ ﻻ ﻳﻀﻴﻊ ﺃﺟﺮ ﻣﻦ ﺃﺣﺴﻦ ﻋﻤﻼ‪.‬‬

‫ﻟﻼﺗﺼﺎﻝ ‪ - 06.11.98.84.55 :‬ﺍﻟﻌﺮﺍﺋﺶ‬

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‫‪¿ƒ``ªs©æoe‬‬ ‫‪..AÓ`````Ñ```dÉH‬‬ ‫‪¿ƒÑ¡°T ∞«£∏dG óÑY‬‬

‫‪abdelchahboun@hotmail.com‬‬

‫ﻣﻨﺬ ﺯﻣﻦ ﻏﻴﺮ ﺑﻌﻴﺪ‪ ..‬ﻃﺎﻟﻌﺖ ﻛﺘﺎﺏ »ﻣﻨﺎﺯﻝ‬ ‫ﺍﻟﺴﺎﺋﺮﻳﻦ ﺇﻟﻰ ﺍﻟﺤﻖ ﺍﻟﻤﺒﻴﻦ« ﻷﺑﻲ ﺇﺳﻤﺎﻋﻴﻞ‬ ‫ﺍﻟﻬﺮﻭﻱ )ﺕ‪481‬ﻫـ( ﻭﺍﻗﺘﻨﻴﺖ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻷﺳﺒﻮﻉ‬ ‫ﺍﻟﻤﻨﺼﺮﻡ ﻣﺼﻨﻒ »ﻋﻴﻮﻥ ﺍﻟﻨﺎﻇﺮﻳﻦ ﻓﻲ ﺷﺮﺡ‬ ‫ﻣﻨﺎﺯﻝ ﺍﻟﺴﺎﺋﺮﻳﻦ«‪ ،‬ﻭﻫﻮ ﺷﺮﺡ ﻓﺮﻳﺪ ﻋﻠﻰ ﻣﺆﻟﻒ‬ ‫ﺍﻟﻬﺮﻭﻱ‪ ،‬ﻭﺿﻌﻪ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻄﻴﺒﻲ )ﺕ‬ ‫‪963‬ﻫـ(‪ .‬ﻭﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﺤﻘﻘﻪ ﺗﺤﻘﻴﻘﺎ ﻋﻠﻤﻴﺎ‪،‬‬ ‫ﻭﻳﻌﺪ ﻟﻪ ﺩﺭﺍﺳﺔ ﺩﻗﻴﻘﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺳﻴﺪﻱ ﻣﺤﻤﺪ‬ ‫ﺃﻣﻴﻦ ﺍﻟﻐﻮﻳﻠﻲ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﺛﻢ ﻳﺼﺪﺭ ﺃﺧﻴﺮﺍ ﻫﺬﺍ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻤﻨﻔﻌﺔ ﻓﻲ ﻃﺒﻌﺔ ﻓﺎﺧﺮﺓ ﺿﻤﻦ‬ ‫ﻣﻨﺸﻮﺭﺍﺕ ﻣﺮﻛﺰ ﺍﻟﺠﻨﻴﺪ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺒﺤﻮﺙ‬ ‫ﻭﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻤﺘﺨﺼﺼﺔ ﺗﺤﺖ ﺇﺷﺮﺍﻑ ﺍﻟﺮﺍﺑﻄﺔ‬ ‫ﺍﻟﻤﺤﻤﺪﻳﺔ ﻟﻠﻌﻠﻤﺎﺀ‪.‬‬ ‫ﺍﻟﺠﺪﻳﺮ ﺑﺎﻹﺑﺮﺍﺯ ﺃﻥ ﻛﺘﺎﺏ ﺍﻟﻬﺮﻭﻱ ﺗﻤﺖ ﻋﻨﻪ‬ ‫ُﻧﻘﻮﻝ ﻭﺇﺷــﺎﺭﺍﺕ ﻭﺗﻀﻤﻴﻨــﺎﺕ ﻭﺍﻋﺘﻨﺎﺀﺍﺕ‪ :‬ﺍﺑﻦ‬ ‫ﺍﻟﻌﺮﻳﻒ ﻭﺍﺑﻦ ﻋﺮﺑﻲ ﻭﺍﻟﺸﺸﺘﺮﻱ ﻭﺍﺑﻦ ﺻﻔﻮﺍﻥ‬ ‫ﻭﺍﻟﺴﺎﺣﻠﻲ ﻭﺍﺑﻦ ﺍﻟﺨﻄﻴﺐ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺿﻮﻉ ﺍﻧﺘﻘﺎﺩ‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ..‬ﻭﺃﻗﺮ ﺁﺧﺮﻭﻥ ﺑﺎﻧﻄﻮﺍﺋﻪ‬ ‫ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﻣﻄﺮﺑﺔ‪ ..‬ﻭﺃﺷﻴﺎﺀ ُﻣ ْﺸ ِﻜﻠﺔ!‪ ..‬ﻭﺍﻧﺘﻔﻊ ﺑﻪ‬ ‫ﺧﻠﻖ ﻭﺟﻬﻞ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﻫﺬﻩ ﺳﻨﺔ ﺍﻟﺨﻠﻖ‪.‬‬ ‫ﻛﻨﺖ ﻓﻲ ﻣﻄﺎﻟﻌﺘﻲ ﺍﻷﻭﻟﻰ ﻟﻜﺘﺎﺏ ﺍﻟﻬﺮﻭﻱ‬ ‫ﻣﺸﺪﻭﺩﺍ ﺇﻟﻰ ﻧﻔﺴﻪ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﻨﻤﻮﺫﺟﻲ ﺣﻴﺚ‬ ‫ﺑﻨﺎﻩ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﻗﺴﺎﻡ ﻫﻲ‪ :‬ﺍﻟﺒﺪﺍﻳﺎﺕ ﻭﺍﻷﺑﻮﺍﺏ‬ ‫ﻭﺍﻟﻤﻌﺎﻣـﻼﺕ ﻭﺍﻷﺧــﻼﻕ ﻭﺍﻷﺻﻮﻝ ﻭﺍﻷﻭﺩﻳـــﺔ‬ ‫ﻭﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻮﻻﻳﺎﺕ ﻭﺍﻟﺤﻘﺎﺋﻖ ﻭﺍﻟﻨﻬﺎﻳﺎﺕ‪ ،‬ﻭﻓﻲ‬ ‫ﻛﻞ ﻗﺴﻢ ﻋﺸﺮﺓ ﺃﺑﻮﺍﺏ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﺘﺤﺼﻞ ﻣﺎﺋﺔ‬ ‫ﻣﻘﺎﻡ ﻣﺠﺴﻮﺭ‪..‬‬ ‫ﺍﺳﺘﻮﻗﻔﺘﻨﻲ ﺍﻟﻤﻄﺎﻟﻌﺔ ﺍﻟﻤﺘﺠﺪﺩﺓ ﻓﻲ ﺍﻟﻘﺴﻢ‬ ‫ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻗﺴﻢ ﺍﻷﺧﻼﻕ ﺍﻟﻤﺘﻀﻤﻦ ﻟﻌﺸﺮﺓ ﺃﺑﻮﺍﺏ‬ ‫ﻫﻲ‪ :‬ﺍﻟﺼﺒﺮ ﻭﺍﻟﺮﺿﻰ ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺤﻴﺎﺀ ﻭﺍﻟﺼﺪﻕ‬ ‫ﻭﺍﻹﻳﺜﺎﺭ ﻭﺍﻟﺨﻠﻖ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﻔﺘﻮﺓ ﻭﺍﻻﻧﺒﺴﺎﻁ‪.‬‬ ‫ﺃﻗﺒﻠــﺖ ﻋﻠﻰ ﻗـــﺮﺍﺀﺓ ﻫــﺬﺍ ﺍﻟﻘﺴﻢ ﺇﻗﺒـــﺎﻝ‬ ‫ﺍﻷ ٍﺗ ﱟﻲ ـ‪ ،‬ﻭﻧﻈـﺮﺕ ﻓﻴــﻪ ﻧﻈـــﺮ ﻣﺘﺪﺑﺮ ﻓﻲ ﺿﻮﺀ‬ ‫ﻣﺎﻳﻌﻨﻴﻨﻲ ﺣﺎﻻ ﻭﻣﺂﻻ‪.‬‬ ‫ﻭﻗﻔــﺖ ﻓﻲ ﺑﺎﺏ ﺍﻟﺼﺒـﺮ ﻣﺴﺘﺨﻠﺼﺎ ﺍﻟﺤﻜﻤﺔ‬ ‫ﺍﻹﻟﻬﻴﺔ ﺍﻟﺒﺎﻟﻐﺔ {‪،z¬`∏dÉH’EG ∑È°UÉeh ô````Ñ°UGh‬‬ ‫ﻣﺴﺘﻮﻋﺒﺎ ﺩﻻﻟـﺔ »ﺣﺒﺲ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﻟﻤﻜﺮﻭﻩ‬ ‫ﻋﻠﻰ ﺟـﺰﻉ ﻛﺎﻣــﻦ«‪ ،‬ﻭ »ﻋﻘــﻞ ﺍﻟﻠﺴﺎــﻦ ﻋﻦ‬ ‫ﺍﻟﺸﻜﻮﻯ«‪ ،‬ﻣﻨﺘﺒﻬﺎ ﺇﻟﻰ ﻣﺎﺃﻗﺮﻩ ﺍﻟﻬﺮﻭﻱ ﻓﻲ ﻛﻮﻥ‬ ‫ﺍﻟﺼﺒـﺮ »ﻣﻦ ﺃﺻﻌﺐ ﺍﻟﻤﻨﺎﺯﻝ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ« ﻭﻓﻲ‬ ‫ﻫﺬﺍ ﺍﻟﺘﺨﺼﻴﺺ ﺍﻣﺘﻴﺎﺯ ﻭﺍﻧﺤﻴﺎﺯ‪ ،‬ﻓﺄﻣﺎ ﺍﻻﻣﺘﻴﺎﺯ‪،‬‬ ‫ﻓﺎﻟﻌﻮﺍﻡ ﻳﺼﻌﺐ ﻋﻠﻴﻬﺎ »ﻗﻤﻊ ﻧﻔﻮﺳﻬﺎ ﻭﺣﺒﺴﻬﺎ‬ ‫ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﻓﻘﺪ ﻣﻠﺬﻭﺫﺍﺗﻬﺎ‪ ،‬ﻓﻴﺸﻖ‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﺘﺠﻠﺪ«‪ ..‬ﻛﻤﺎ ﻋﺒﺮ ﻋﻦ ﺫﻟﻚ ﺍﻟﺸﺎﺭﺡ‬ ‫ﺍﻟﺸﻄﻴﺒﻲ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻻﻧﺤﻴﺎﺯ ﻓﻼ ﻳﻌﻨﻲ ﻏﻴﺮ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺤﺒﻞ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﻔﻨﺎﺀ ﻣﺎﺳﻮﻯ ﺍﻟﺤﻖ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺇﺭﺍﺩﺓ‬ ‫ﻭﻗﻮﺓ ﺍﻟﺨﻠﻖ‪..zÚ©à°ùf ∑ÉjEGh óÑ©f ∑ÉjEG{ .‬‬ ‫ﻭﺑﻌﺪ‪..‬‬ ‫ﻭﻣﺒﺘﻠﻮﻥ‬ ‫ﻓﻨﺤﻦ ﻋﺒﺎﺩ ﺍﷲ ﻣﻨ ﱠﻌﻤﻮﻥ ﺑﺎﻟﺒﻼﺀ ُ‬ ‫ﺑﺎﻟﻨﻌﻤﺎﺀ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺨ ﱠﻮﺍﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬ ‫ﺗﺪﺭﻋﺖ ﺻ‪‬ﻱ ﻭﺍﻟﺘﺤﻔﺖ ﺫﻳﻮﻟﻪ‬ ‫َ‬ ‫ﺎﻫﻠﻜﻲ ﺃﺳﻰ‬ ‫ﻭﻗﻠﺖ ﻟﻨﻔﺴﻲ‪ :‬ﺍﻟﺼ‪ ‬ﺃﻭ َﻓ ْ‬ ‫ﻳﺎﺻﺒﺮ ﻣﻦ ﻳﻌﺮﻑ ﺍﻟﺤﻘﻴﻘﺔ‪..‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪654 Oó©dG‬‬

‫‪4‬‬

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‫ﺍﻷﻣﺎﺯﻳﻎ ﻫﻢ ﻋﺮﺏ ﺍﻟﻬﺠﺮﺍﺕ ﺍﻟﻘﺪﻳﻤﺔ ﺍﻟﺘﻲ ﻗﺪﻣﺖ ﻣﻦ‬ ‫ﺍﻟﻤﺸﺮﻕ ﻭﺣﻄﺖ ﺭﺣﺎﻟﻬﺎ ﻓﻲ ﺑﻼﺩ ﺍﻟﻤﻐﺮﺏ ﻭﻋﻤﻮﻡ ﺷﻤﺎﻝ‬ ‫ﺇﻳﻔﺮﻳﻘﻴﺎ‪ ،‬ﺗﻠﻚ ﻫﻲ ﺍﻟﺨﻼﺻﺔ ﺍﻟﺘﻲ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺎﺣﺚ‬ ‫ﺍﻟﻤﺘﺨﺼﺺ ﻓﻲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻤﻘﺎﺭﻥ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬ ‫ﺍﻟﺪﺍﺭﻭﺩﻱ ﻓﻲ ﻛﺘﺎﺑﻪ ”ﻣﺪﺧﻞ ﺇﻟﻰ ﻋﺮﻭﺑﺔ ﺍﻷﻣﺎﺯﻳﻐﻴﻴﻦ ﻣﻦ ﺧﻼﻝ‬ ‫ﺍﻟﻠﺴﺎﻥ“ ﻭﺍﻟﺬﻱ ﺻﺪﺭ ﻣﺆﺧﺮﺍ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ )‪ (2012‬ﺿﻤﻦ‬ ‫ﻣﻨﺸﻮﺭﺍﺕ ﻓﻜﺮ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺠﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻭﻋﺪﺩ‬ ‫ﺻﻔﺤﺎﺗﻪﺳﺖ ﻭﺃﺭﺑﻌﻮﻥ ﻭﺛﻼﺛﻤﺎﺋﺔ)‪(346‬ﺻﻔﺤﺔ‪.‬‬ ‫ﺑﺤﺚ ﻟﻢ ﻳﻜﻦ ﻣﺠﺮﺩ ﺗﺠﻤﻴﻊ ﻟﺠﺬﺍﺫﺍﺕ ﻣﻜﺘﺒﻴﺔ‪ ،‬ﻭﺗﻨﻘﻴﺐ‬ ‫ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﻋﻠﻰ ﺍﻷﺭﺍﺋﻚ ﺍﻟﻤﺮﻳﺤﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺷﻤﺮ ﺻﺎﺣﺒﻪ ﻋﻦ‬ ‫ﺳﺎﻕ ﺍﻟﺠﺪ ﻭﻃﺎﻑ ﻓﻲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻭﺑﺎﻟﻀﺒﻂ ﻓﻲ ﺑﻼﺩ ﻇﻔﺎﺭ‬ ‫ﻭﺍﻟﺘﻲﺗﻘﻊﻣﺎﺑﻴﻦﻋﻤﺎﻥ ﻭﺍﻟﻴﻤﻦ‪،‬ﺑﺎﺣﺜﺎ ﻓﻲﻟﻬﺠﺎﺗﻬﺎﻭﻣﻨﻘﺒﺎﻋﻦ‬ ‫ﺻﻼﺗﻬﺎ ﺑﺎﻷﻣﺎﺯﻳﻐﻴﺔ ﻭﻋﻦ ﺟﺬﻭﺭ ﺃﺟﺪﺍﺩﻧﺎ ﻧﺤﻦ ﺃﻣﺎﺯﻳﻎ ﺍﻟﻤﻐﺮﺏ‬ ‫ﻭﻋﻤﻮﻡ ﺷﻤﺎﻝ ﺇﻳﻔﺮﻳﻘﻴﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺍﻟﺒﺤﺚ ﻧﺰﻫﺔ ﻋﺎﻡ ﺃﻭ ﺛﻼﺙ‬ ‫ﺳﻨﻴﻦ ﺃﻭ ﺣﺘﻰ ﺧﻤﺲ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻧﺸﻐﻞ ﺻﺎﺣﺒﻨﺎ ﺑﺎﻟﺒﺤﺚ ﺩﻭﻥ ﻛﻠﻞ‬ ‫ﺃﻭ ﻣﻠﻞ ﻷﻛﺜﺮ ﻣﻦ ﺳﺒﻌﺔ ﻋﺸﺮ ﻋﺎﻣﺎ ﻭﻫﻮ ﻳﻘﺎﺭﻥ ﺑﻴﻦ ﺍﻟﻠﺴﺎﻥ‬ ‫ﺍﻟﻌﺮﺑﻲ ﺑﻔﺮﻭﻋﻪ ﺍﻟﻜﺜﻴﺮﺓ ﻭﺍﻟﻠﺴﺎﻥ ﺍﻷﻣﺎﺯﻳﻐﻲ ﺍﻟﻤﺘﻌﺪﺩ ﺍﻟﻠﻐﺎﺕ‬ ‫ﻭﺍﻟﻠﻬﺠﺎﺕ‪.‬‬ ‫ﺑﺤﺚ ﺟﻤﻊ ﺑﻴﻦ ﺍﻟﻌﻤﻞ ﺍﻟﻤﻴﺪﺍﻧﻲ ﻭﺍﻟﻨﻈﺮ ﻓﻲ ﺃﻋﻤﺎﻝ‬ ‫ﺍﻟﺴﺎﺑﻘﻴﻦ‪ ،‬ﻣﻦ ﻣﺜﻞ ﻣﺎ ﺃﻟﻔﻪ ﺍﻟﺪﻛﺘﻮﺭ ﺃﺣﻤﺪ ﺑﻦ ﻧﻌﻤﺎﻥ )ﺍﻟﻬﻮﻳﺔ‬ ‫ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﺤﻘﺎﺋﻖ ﻭﺍﻟﻤﻐﺎﻟﻄﺎﺕ‪ ،‬ﻫﻞ ﻧﺤﻦ ﺃﻣﺔ؟‪،‬ﻛﻴﻒ ﺻﺎﺭﺕ‬ ‫ﺍﻟﺠﺰﺍﺋﺮ ﻣﺴﻠﻤﺔ ﻋﺮﺑﻴﺔ؟‪ ،‬ﻓﺮﻧﺴﺎ ﻭﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﺒﺮﺑﺮﻳﺔ‪ ،‬ﻣﺴﺘﻘﺒﻞ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻴﻦ ﻣﺤﺎﺭﺑﺔ ﺍﻷﻋﺪﺍﺀ ﻭﺇﺭﺍﺩﺓ ﺍﻟﺴﻤﺎﺀ‪ (...،‬ﻭﻣﺆﻟﻔﺎﺕ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺜﻤﺎﻥ ﺳﻌﺪﻱ )ﻋﺮﻭﺑﺔ ﺍﻟﺠﺰﺍﺋﺮ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺍﻷﻣﺎﺯﻳﻎ‬ ‫ﻋﺮﺏ ﻋﺎﺭﺑﺔ‪ ،‬ﻣﻌﺠﻢ ﺍﻟﺠﺬﻭﺭ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻜﻠﻤﺎﺕ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ( ﻭﻛﺘﺐ‬ ‫ﺍﻷﺳﺘﺎﺫ ﻣﺤﻤﺪ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻟﻌﺮﺑﺎﻭﻱ )ﺍﻟﺒﺮﺑﺮ ﻋﺮﺏ ﻗﺪﺍﻣﻰ‪ ،‬ﻓﻲ‬ ‫ﻣﻮﺍﺟﻬﺔﺍﻟﻨﺰﻋﺔﺍﻟﺒﺮﺑﺮﻳﺔﻭﺃﺧﻄﺎﺭﻫﺎﺍﻻﻧﻘﺴﺎﻣﻴﺔ(ﻭﻛﺘﺎﺏ)ﻋﺮﻭﺑﺔ‬ ‫ﺍﻟﺒﺮﺑﺮﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﻐﻤﻮﺭﺓ(ﻟﻤﺤﻤﺪﻋﻠﻲﻣﺎﺩﻭﻥ‪ ،‬ﻭﻛﺘﺎﺏ)ﺍﻟﺠﺬﻭﺭ‬ ‫ﺍﻟﺘﺎﺭﻳﺨﻴﺔﻟﺴﻜﺎﻥ ﺍﻟﻤﻐﺮﺏﺍﻟﻘﺪﻳﻢ(ﻟﻠﺪﻛﺘﻮﺭ ﻣﺤﻤﺪﻋﻠﻲﻋﻴﺴﻰ‪،‬‬ ‫ﻭﻛﺘﺎﺏ )ﺃﺻﻮﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻠﻴﺒﻴﺔ ﺍﻟﻘﺪﻳﻤﺔ( ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺳﻌﻴﺪ ﺍﻟﺼﻮﻳﻌﻲ‪ ،‬ﻭﻛﺘﺎﺏ )ﺳﻔﺮ ﺍﻟﻌﺮﺏ ﺍﻷﻣﺎﺯﻳﻎ( ﻭﻣﻌﻪ )ﻣﻌﺠﻢ‬ ‫ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺍﻷﻣﺎﺯﻳﻎ( ﻟﻠﺪﻛﺘﻮﺭ ﻋﻠﻲ ﻓﻬﻤﻲ ﺧﺸﻴﻢ‪ ،‬ﻭﻛﺘﺎﺏ‬ ‫)ﺍﻷﻗﻠﻴﺔ ﺍﻟﺒﺮﺑﺮﻳﺔ ﻓﻲ ﺗﻮﻧﺲ( ﻟﻠﺪﻛﺘﻮﺭ ﺳﺎﻟﻢ ﺍﻟﺒﻴﺾ ﻭﺍﻟﺬﻱ‬ ‫ﻳﺮﺩ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﻐﺎﻟﻄﺎﺕ ﺍﻟﺘﻲ ﻳﺮﺍﺩ ﺗﺮﺳﻴﺨﻬﺎ ﻋﻦ‬ ‫ﺃﻣﺎﺯﻳﻎﺗﻮﻧﺲ‪.‬‬ ‫ﻭﺳﺎﻕ ﺍﻟﺒﺎﺣﺚ ﻛﻤﺎ ﻫﺎﺋﻼ ﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺩﻋﻮﺍﻩ ﻭﺍﻟﺘﻲ‬ ‫ﺃﺧﺬﺕ ﻣﻌﻈﻢ ﺻﻔﺤﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻓﺬﻛﺮ ﻋﺪﺩﺍ ﻛﺒﻴﺮﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‬ ‫ﺍﻷﻣﺎﺯﻳﻐﻴﺔﺫﺍﺕﺍﻷﺻﻮﻝﺍﻟﻌﺮﺑﻴﺔ‪،‬ﻭﺑﺪﺃﺑﺜﻼﺙﻭﺃﺭﺑﻌﻴﻦﻣﺠﻤﻮﻋﺔ‬ ‫ﺗﺤﺘﻮﻱ ﻋﻠﻰ ﺗﺴﻊ ﻭﺛﻼﺛﻴﻦ ﻭﺛﻼﺛﻤﺎﺋﺔ )‪ (339‬ﻣﻔﺮﺩﺓ‪ ،‬ﺛﻢ ﺑﻌﺪ‬ ‫ﺫﻟﻚ ﺃﺿﺎﻑ ﺗﻔﺼﻴﻞ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻭﻓﻲ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻤﻔﺮﺩﺍﺕ‬ ‫ﺣﺴﺐ ﺍﻟﻤﻮﺍﺿﻴﻊ ﺷﺎﺭﺣﺎ ﻟﺠﺬﻭﺭ ﺍﻟﻜﻠﻤﺎﺕ ﻭﻣﺎ ﻭﻗﻊ ﻓﻴﻬﺎ ﻣﻦ‬ ‫ﺗﻌﺪﻳﻼﺕ ﺻﺮﻓﻴﺔ ﻭﺻﻮﺗﻴﺔ ﻓﺄﻭﺭﺩ ﻓﻲ )ﺃﻟﻔﺎﻅ ﺍﻟﻤﺎﺀ( ﺛﻼﺙ ﻭﻣﺎﺋﺔ‬ ‫)‪(103‬ﻣﻔﺮﺩﺓ‪ ،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺤﺮﻛﺔ( ﺳﺒﻊ ﻭﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ )‪(137‬‬ ‫ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺮﻋﻲ ﻭﺍﻟﻔﻼﺣﺔ( ﺛﻤﺎﻥ ﻭﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ‬ ‫)‪(138‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻜﺮﻡﻭﺍﻟﻠﺆﻡﻭﺍﻟﺸﺮﻑ ﻭﺍﻟﻮﺿﺎﻋﺔ(ﺳﺒﻌﺔ‬ ‫ﻭﺳﺘﻮﻥ )‪(67‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻻﻛﺘﻤﺎﻝ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻤﻞﺀ‬ ‫ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻘﻠﺔ ﻭﺍﻟﺠﻤﻊ ﻭﺍﻟﺘﺒﺪﻳﺪ( ﻭﺍﺣﺪ ﻭﻋﺸﺮﻭﻥ‬ ‫)‪(21‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻷﺻﻮﺍﺕ( ﺃﺭﺑﻌﻮﻥ )‪(40‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ‬ ‫ﺍﻟﻜﻼﻡ ﻭﺍﻹﻧﺸﺎﺩ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻟﺼﻮﺕ(ﺗﺴﻌﺔ ﻭﺛﻤﺎﻧﻮﻥ‬ ‫)‪(89‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅﺍﻟﺪﺍﺀﻭﺍﻟﺪﻭﺍﺀ(ﺛﻤﺎﻧﻴﺔﻭﺃﺭﺑﻌﻮﻥ)‪(48‬ﻣﻔﺮﺩﺓ‪،‬‬ ‫ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺴﺮﻭﺭ( ﺇﺛﻨﺎﻋﺸﺮ )‪(12‬ﻟﻔﻈﺎ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺤﺰﻥ ﻭﺍﻟﺒﻜﺎﺀ‬ ‫ﻭﺍﻷﻟﻢ ﻭﺍﻟﺸﻜﻮﻯ( ﺳﺒﻌﺔ ﻋﺸﺮ )‪(17‬ﻣﻔﺮﺩﺓ ‪ ،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻤﺤﺒﺔ(‬ ‫ﺳﺒﻌﺔ ﻋﺸﺮ )‪(17‬ﻣﻔﺮﺩﺓ ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺒﻐﺾ(ﺃﺭﺑﻊ)‪ (4‬ﻣﻔﺮﺩﺍﺕ‬ ‫‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻌﺒﻮﺱ ﻭﺍﻟﺘﺸﻔﻲ( ﺍﺛﻨﻴﻦ ﻭﺛﻼﺛﻴﻦ‬ ‫)‪(32‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻌﺘﺎﺏ ﻭﺍﻻﻏﺘﻴﺎﺏ ﻭﺍﻟﻨﻢ ﻭﺍﻟﺴﺒﺎﺏ( ﺗﺴﻊ‬ ‫)‪(9‬ﻣﻔﺮﺩﺍﺕ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺨﻴﻼﺀ ﻭﺍﻟﺘﺒﺠﺢ( ﺛﻼﺛﺔ ﻋﺸﺮ)‪ (13‬ﻣﻔﺮﺩﺓ‬ ‫‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺤﻴﻮﺍﻥ( ﺳﺘﺔ ﻭﺳﺘﻮﻥ ﻭﻣﺎﺋﺔ )‪(166‬ﻣﻔﺮﺩﺓ ‪،‬ﻭ)ﺃﻟﻔﺎﻅ‬ ‫ﺍﻟﻄﻴﺮ(ﺳﺒﻌﺔ ﻭﻋﺸﺮﻭﻥ)‪ (27‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻻﻛﺘﺴﺎﺏ ﻭﺍﻟﻐﻨﻰ‬ ‫ﻭﺍﻟﻔﻘﺮ( ﺳﺒﻌﺔ ﻭﻋﺸﺮﻭﻥ)‪ (27‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻌﻄﺎﺀ ﻭﺍﻷﺧﺬ‬ ‫ﻭﺍﻟﻘﺒﺾﻭﺍﻹﻓﻼﺕ(ﺍﺛﻨﺎﻋﺸﺮ)‪(12‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅﺍﻟﻠﻮﻥ(ﺧﻤﺴﺔ‬ ‫ﻭﻋﺸﺮﻭﻥ )‪(25‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺃﻋﻀﺎﺀ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ(ﺇﺣﺪﻯ‬ ‫ﻋﺸﺮ ﻭﻣﺎﺋﺔ )‪(111‬ﻣﻔﺮﺩﺓ‪ ،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﺠﻨﻮﻥ‬ ‫ﻭﺍﻟﻐﺒﺎﺀ ﻭﺍﻟﻄﻴﺶ(ﺍﺛﻨﻴﻦ ﻭﺛﻼﺛﻴﻦ )‪(32‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺼﺪﻕ‬ ‫ﻭﺍﻟﻜﺬﺏ(ﺧﻤﺴﺔ ﻋﺸﺮ)‪(15‬ﻟﻔﻈﺎ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻘﺼﺮ(‬ ‫ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ )‪(18‬ﻣﻔﺮﺩﺓ ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺒﺪﺍﻧﺔ ﻭﺍﻟﻨﺤﺎﻓﺔ(ﻭﺍﺣﺪ‬ ‫ﻭﺛﻼﺛﻮﻥ )‪(31‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺼﺒﺮ ﻭﺍﻟﻨﺸﺎﻁ(ﺍﺛﻨﻴﻦ‬ ‫ﻭﻋﺸﺮﻳﻦ )‪(22‬ﻣﻔﺮﺩﺓ‪ ،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻜﺴﻞ ﻭﺍﻟﺘﻌﺐ(‬ ‫ﺍﺛﻨﻴﻦ ﻭﻋﺸﺮﻳﻦ )‪(22‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺤﺮ ﻭﺍﻟﺒﺮﺩ( ﺍﺛﻨﻴﻦ‬ ‫ﻭﺃﺭﺑﻌﻴﻦ )‪(42‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺨﻄﺮ ﻭﺍﻟﻔﺘﻦ ﻭﺍﻟﺜﻮﺭﺍﺕ‬ ‫ﻭﺍﻟﺪﻭﺍﻫﻲ ﻭﺍﻟﻬﻼﻙ ﻭﺍﻹﻗﺒﺎﺭ( ﺳﺒﻌﺔ ﻭﺧﻤﺴﻮﻥ )‪(57‬ﻣﻔﺮﺩﺓ‬ ‫‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺘﻘﻴﻴﺪ( ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ )‪(45‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ‬ ‫ﺍﻷﻭﻋﻴﺔ(ﺃﺭﺑﻌﻮﻥ )‪(40‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ(ﺳﺒﻌﺔ‬ ‫ﻭﺛﻤﺎﻧﻮﻥ )‪(87‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻷﺳﻠﺤﺔ ﻭﺍﻹﻏﺎﺭﺓ ﻭﺍﻷﺳﺮ(ﺃﺭﺑﻌﺔ‬ ‫ﻭﺳﺒﻌﻮﻥ )‪(74‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﻔﺮﺍﺵ(ﻭﺍﺣﺪ‬ ‫ﻭﺳﺘﻮﻥ )‪(61‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻷﺭﺽ(ﺧﻤﺴﺔ ﻭﻣﺎﺋﺔ‬ ‫)‪(105‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺮﺻﻒ ﻭﺍﻟﺘﺸﻴﻴﺪ ﻭﺍﻟﺒﻨﺎﺀ( ﺛﻤﺎﻧﻴﺔ‬

‫ﻭﺃﺭﺑﻌﻮﻥ )‪(48‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﻘﺒﺢ(ﻋﺸﺮﻭﻥ‬ ‫)‪(20‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺮﻭﺍﺋﺢ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﻜﺮﻳﻬﺔ ﻭﺍﻟﺨﺒﺎﺋﺚ(‬ ‫ﻭﺍﺣﺪ ﻭﺃﺭﺑﻌﻮﻥ )‪(41‬ﻣﻔﺮﺩﺓ‪ ،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻷﺳﺮﺓ (ﺧﻤﺴﺔ ﻭﺳﺒﻌﻮﻥ‬ ‫)‪(75‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺠﺮﺃﺓ(ﺇﺣﺪﻯ ﻋﺸﺮ)‪ (11‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﻭﺃﻟﻔﺎﻅ‬ ‫ﺍﻟﺨﻮﻑ ﻭﺍﻟﻘﻠﻖ(ﺧﻤﺴﺔ ﻋﺸﺮ )‪(15‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺨﺼﻮﻣﺔ‬ ‫ﻭﺍﻟﺸﺠﺎﺭﻭﺍﻟﻘﺘﻞﻭﺍﻟﺨﻨﻖﻭﺍﻟﻀﺮﺏﻭﺍﻟﻄﻌﻦﻭﺍﻟﺪﻓﻊﻭﺍﻟﻄﺮﺩ(ﺛﻤﺎﻧﻴﺔ‬ ‫ﻭﺳﺒﻌﻮﻥ)‪(78‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺬﺑﺢﻭﺍﻟﻘﻄﻊ ﻭﺍﻟﻜﺴﺮﻭﺍﻟﻄﺤﻦ‬ ‫ﻭﺍﻟﺪﻟﻚ ﻭﺍﻟﻤﺰﺝ( ﺳﺒﻌﺔ ﻭﺳﺘﻮﻥ )‪(67‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻌﻮﻥ‬ ‫ﻭﺍﻟﺨﺬﻻﻥ( ﺛﻤﺎﻧﻲ )‪(8‬ﻣﻔﺮﺩﺍﺕ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﺨﻔﺎﺀ(ﺇﺣﺪﻯ‬ ‫ﻋﺸﺮ)‪ (11‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﻮﺳﻊ ﻭﺍﻟﺤﺪﺍﺛﺔ ﻭﺍﻟﻘﺪﻡ ﻭﺍﻟﺨﺼﺐ‬ ‫ﻭﺍﻟﺠﺪﺏ(ﺇﺛﻨﺎ ﻋﺸﺮ )‪(12‬ﻣﻔﺮﺩﺓ‪،‬ﻭ)ﺃﻟﻔﺎﻅ ﺍﻟﺸﻌﻮﺫﺓ(ﺛﻤﺎﻧﻲ‬ ‫)‪(8‬ﻣﻔﺮﺩﺍﺕ‪،‬ﻭ)ﺃﻟﻔﺎﻅﻣﺘﻔﺮﻗﺔ(ﻭﺍﺣﺪﻭﻣﺎﺋﺔ)‪(101‬ﻣﻔﺮﺩﺓ‪.‬ﻭﻳﺼﻞ‬ ‫ﻣﺠﻤﻮﻉ ﻣﻔﺮﺩﺍﺕ ﻫﺬﻩ ﺍﻟﻤﺠﺎﻻﺕ ﻭﺍﺣﺪ ﻭﺳﺘﻮﻥ ﻭﻣﺎﺋﺘﺎﻥ ﻭﺃﻟﻔﺎﻥ‬ ‫)‪ (2261‬ﻣﻦ ﺍﻷﻟﻔﺎﻅ‪.‬‬ ‫ﺛﻢﺃﻭﺭﺩ ﺍﻟﺒﺎﺣﺚﺃﻣﺜﻠﺔﺑﻌﺪﺫﻟﻚﻟﻜﻠﻤﺎﺕ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻹﺑﺪﺍﻝ‬ ‫ﺍﻟﻠﻐﻮﻱ ﻛﻤﺎ ﻳﺤﺪﺙ ﺑﻴﻦ ﺍﻟﻘﺎﻑ ﻭﺍﻟﻜﺎﻑ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻘﺎﻑ ﻭﺍﻟﺠﻴﻢ‪،‬‬ ‫ﻭﺑﻴﻦ ﺍﻟﺸﻴﻦ ﻭﺍﻟﺠﻴﻢ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻜﺎﻑ ﻭﺍﻟﺠﻴﻢ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻜﺎﻑ‬ ‫ﻭﺍﻟﺨﺎﺀ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻐﻴﻦ ﻭﺍﻟﻘﺎﻑ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻐﻴﻦ ﻭﺍﻟﻜﺎﻑ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻐﻴﻦ‬ ‫ﻭﺍﻟﺠﻴﻢ‪ ،‬ﻭﺍﻟﻐﻴﻦ ﻭﺍﻟﻌﻴﻦ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻐﻴﻦ ﻭﺍﻟﺤﺎﺀ ﻭﺍﻟﺨﺎﺀ‪،‬ﻭﺍﻟﻀﺎﺩ‬ ‫ﻭﺍﻟﺪﺍﻝ‪،‬ﻭﺍﻟﻀﺎﺀﻭﺍﻟﻄﺎﺀ‪،‬ﻭﺍﻟﺪﺍﻝﻭﺍﻟﺘﺎﺀﻭﻏﻴﺮﻫﺎﻣﻦﺍﻷﻣﺜﻠﺔﺍﻟﻜﺜﻴﺮﺓ‬ ‫ﻭﺍﻟﺘﻲ ﺃﻭﺻﻠﻬﺎ ﺇﻟﻰ ﺛﻼﺛﺔ ﻭﺛﻼﺙ ﻣﺎﺋﺔ ﻣﻔﺮﺩﺓ)‪.(303‬‬ ‫ﺛﻢﺃﻭﺭﺩﺃﻣﺜﻠﺔﺗﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﺐ ﺍﻟﻠﻐﻮﻱ ﺳﻮﺍﺀﺍﻟﻘﻠﺐﺍﻟﻤﻜﺎﻧﻲ‬ ‫ﻟﺬﺍﺕ ﺍﻟﺤﺮﻑ ﺃﻭ ﺍﻟﻘﻠﺐ ﺍﻟﻤﻜﺎﻧﻲ ﻣﻊ ﺗﻐﻴﺮ ﺍﻟﺤﺮﻑ ﻭﺃﻭﺻﻠﻬﺎ ﻫﺬﻩ‬ ‫ﺍﻷﻣﺜﻠﺔ ﺇﻟﻰ ﺳﺒﻌﺔ ﻭﺃﺭﺑﻌﻴﻦ ﻣﻔﺮﺩﺓ)‪.(47‬‬ ‫ﺛﻢ ﺃﻭﺭﺩ ﺃﻣﺜﻠﺔ ﻹﺳﻘﺎﻁ ﺍﻷﺣﺮﻑ ﻛﺤﺮﻭﻑ ﺍﻟﺤﻠﻖ )ﺍﻟﺤﺎﺀ‬ ‫ﺍﻟﺨﺎﺀﺍﻟﻌﻴﻦﺍﻟﻐﻴﻦﺍﻟﻬﺎﺀﺍﻟﻬﻤﺰﺓ(ﻭﺻﻠﺖﺗﻠﻚﺍﻷﻣﺜﻠﺔﺇﻟﻰ ﺛﻤﺎﻥ‬ ‫ﻭﺛﻤﺎﻧﻴﻦ ﻣﻔﺮﺩﺓ )‪.(88‬‬ ‫ﺛﻢ ﺃﻭﺭﺩ ﺃﻣﺜﻠﺔ ﻟﺰﻳﺎﺩﺓ ﺍﻷﺣﺮﻑ ﻛﺈﺿﺎﻓﺔ ﺣﺮﻑ ﺍﻟﺴﻴﻦ‬ ‫ﻭﺍﻟﺸﻴﻦ ﻭﺍﻟﻨﻮﻥ ﻭﺍﻟﺘﺎﺀ ﻭﺻﻠﺖ ﺗﻠﻚ ﺍﻷﻣﺜﻠﺔ ﺇﻟﻰ ﻭﺍﺣﺪ ﻭﺧﻤﺴﻴﻦ‬ ‫ﻣﻔﺮﺩﺓ)‪.(51‬‬ ‫ﻭﺃﻋﻄﻰ ﺍﻟﺒﺎﺣﺚ ﻧﻤﺎﺫﺝ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﻭﻣﻦ‬ ‫ﺧﻼﻝ ﺍﻟﺼﻮﺕ ﺍﻟﻠﻐﻮﻱ ﻓﻌﻘﺪ ﻣﻘﺎﺭﻧﺎﺕ ﻟﻐﻮﻳﺔ ﻋﻦ ﺍﻟﻤﻔﺮﺩ‬ ‫ﻭﺍﻟﻤﺜﻨﻰ ﻭﺍﻟﺠﻤﻊ ﻭﺍﻟﺘﺬﻛﻴﺮ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻭﺣﺮﻭﻑ ﺍﻟﻤﻌﺎﻧﻲ ﻭﺃﺩﻭﺍﺕ‬ ‫ﺍﻟﻨﺤﻮ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﺍﻋﺘﺒﺮﻩ ”ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻧﻬﺪﻳﻬﺎ ﺇﻟﻰ ﺃﻭﻟﺌﻚ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺑﺄﻧﻪ ﻻ ﻳﻮﺟﺪ ﺷﺒﻪ ﻭﻻ ﺗﻘﺎﺭﺏ“ ﻭﻓﻲ ﺍﻟﻤﺠﺎﻝ‬ ‫ﺍﻟﺼﻮﺗﻲ ﻻﺣﻆ ”ﺍﻟﻀﺎﺩ ﺍﻟﺘﻲ ﺷﺎﻉ ﻋﻨﻬﺎ ﺑﺄﻧﻬﺎ ﺻﻮﺕ ﻣﻤﻴﺰ‬ ‫ﻟﻠﻌﺮﺑﻴﺔ ﺣﺘﻰ ﺳﻤﻴﺖ ”ﻟﻐﺔ ﺍﻟﻀﺎﺩ“ﻫﻲ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻤﻤﻴﺰﺍﺕ‬ ‫ﺍﻟﺼﻮﺗﻴﺔ ﻟﻠﺒﺮﺑﺮﻳﺔ“ﺹ‪.327‬ﻭﺑﻴﻦ ﺃﻥ ﺍﻟﺰﺍﻱ ﺍﻟﻤﻔﺨﻤﺔ ﻟﻴﺲ‬ ‫ﺧﺎﺻﺎ ﺑﺎﻷﻣﺎﺯﻳﻐﻴﺔ ﻭﻟﻴﺲ ﺻﻮﺗﺎ ﻏﺮﻳﺒﺎ ﻋﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻟﻬﺠﺎﺕ‬ ‫ﺍﻟﻤﺸﺮﻕ ﺍﻟﻌﺮﺑﻲ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺸﺄﻥ ﻓﻲ ﺍﻟﻜﺎﻑ ﺍﻟﻠﻴﻨﺔ ﻭﺍﻟﻘﺎﻑ‬ ‫ﺍﻟﻤﻌﻘﻮﺩﺓ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺤﺮﻭﻑ ﺍﻟﺘﻲ ﻳﺰﻋﻢ ﻟﻬﺎ ﺍﻟﺨﺼﻮﺻﻴﺔ‪.‬‬ ‫ﻭﺑﺨﺼﻮﺹ ﺣﺮﻑ ﺗﻴﻔﻴﻨﺎﻍ ﻳﺆﻛﺪ ﺍﻟﺒﺎﺣﺚ ﺃﻥ“ﺍﻟﻜﺘﺎﺑﺔ‬ ‫ﺍﻟﺒﺮﺑﺮﻳﺔﺑﻔﺮﻋﻴﻬﺎﺍﻟﻠﻴﺒﻲﺍﻟﻘﺪﻳﻢﻭﺍﻟﺘﻴﻔﻴﻨﺎﻏﻲ)ﺍﻟﻔﻴﻨﻴﻘﻲ(ﻋﺮﺑﻴﺔ‬ ‫ﺍﻷﺻﻞ“ ﺃﻛﺪ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺟﺪﻭﻝ ﻣﻘﺎﺭﻥ ﻭﺿﻌﻪ ﺍﻟﺒﺎﺣﺚ‬ ‫ﺍﻟﻈﻔﺎﺭﻱﻋﻠﻲﺃﺣﻤﺪﺍﻟﺸﺤﺮﻱﺍﻟﻤﺘﺨﺼﺺﺑﺎﻟﻨﻘﻮﺵﻭﺍﻟﻜﺘﺎﺑﺎﺕ‬ ‫ﺍﻟﻘﺪﻳﻤﺔﺣﻴﺚﻗﺎﺭﻥﺑﻴﻦﺍﻟﺤﺮﻭﻑﺍﻷﻣﺎﺯﻳﻐﻴﺔﺑﺸﻘﻴﻬﺎ ﺍﻟﺘﻴﻔﻴﻨﺎﻏﻲ‬ ‫ﻭﺍﻟﻠﻴﺒﻲ ﺍﻟﻘﺪﻳﻢ ﻭﺑﻴﻦ ﺍﻟﺤﺮﻭﻑ ﺍﻟﻈﻔﺎﺭﻳﺔ )ﻧﺴﺒﺔ ﺇﻟﻰ ﻇﻔﺎﺭ‬ ‫ﺍﻟﻤﻮﺟﻮﺩﺓ ﺑﻴﻦ ﻋﻤﺎﻥ ﻭﺍﻟﻴﻤﻦ(ﻭﺍﻟﺘﻲ ﺍﻛﺘﺸﻔﻬﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺣﺚ‬ ‫ﻓﻲ ﻣﻮﺍﻗﻊ ﻛﺜﻴﺮﺓ ﺑﺠﺒﺎﻝ ﻭﺻﺤﺎﺭﻱ ﻇﻔﺎﺭ ﻣﻨﺬ ﻋﺎﻡ ﺳﺖ ﻭﺛﻤﺎﻧﻴﻦ‬ ‫ﻭﺗﺴﻌﻤﺎﺋﺔ ﻟﻠﻤﻴﻼﺩ) ‪ ( 1986‬ﺹ‪.333:‬ﻭﻳﻌﻠﻖ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ‬ ‫ﺟﺪﺍﻭﻝﺍﻟﻤﻘﺎﺭﻧﺔﺑﻘﻮﻟﻪ‪“:‬ﺍﻟﻨﺎﻇﺮﺇﻟﻰﻫﺬﻳﻦﺍﻟﺠﺪﻭﻟﻴﻦﺳﻴﻨﺪﻫﺶ‬ ‫ﻟﻤﺎ ﻳﺮﺍﻩ ﻣﻦ ﺗﻄﺎﺑﻖ ﺗﺎﻡ ﻓﻲ ﺍﻟﺸﻜﻞ ﻣﺎ ﺑﻴﻦ ﺣﺮﻭﻓﻨﺎ ﻧﺤﻦ ﺃﻫﻞ‬

‫ﻇﻔﺎﺭ ﻭﺍﻟﺤﺮﻭﻑ ﺍﻟﻘﺪﻳﻤﺔ ﻷﻫﻞ ﺍﻟﻤﻐﺮﺏ ﺍﻟﻌﺮﺑﻲ‪ ،‬ﻣﻊ ﺍﻟﺘﻨﻮﻳﻪ ﺇﻟﻰ‬ ‫ﺃﻥ ﻫﻨﺎﻙ ﺃﺣﺮﻑ ﻣﻦ ﺍﺧﺘﺮﺍﻉ ﺍﻟﺒﺎﺣﺜﻴﻦ ﺍﻟﻤﻐﺎﺭﺑﺔ ﺍﻟﻤﻌﺎﺻﺮﻳﻦ‪،‬‬ ‫ﻭﺿﻌﻮﻫﺎﻛﻲﻳﻜﻤﻠﻮﺍﺗﻤﺜﻴﻞﺑﻘﻴﺔﺍﻷﺻﻮﺍﺕﺍﻟﺒﺮﺑﺮﻳﺔ ﺍﻟﺘﻲﻟﻴﺲ‬ ‫ﻟﻬﺎ ﻣﺎ ﻳﻤﺜﻠﻬﺎ ﻓﻲ ﺍﻟﺤﺮﻭﻑ ﺍﻟﺒﺮﺑﺮﻳﺔ ﺍﻷﺻﻴﻠﺔ ﺍﻟﻘﺪﻳﻤﺔ‪،‬ﻟﺬﺍ ﻣﻦ‬ ‫ﺍﻟﻄﺒﻴﻌﻲﺃﻻﻧﺠﺪﻫﺎﺿﻤﻦﺍﻟﺤﺮﻭﻑﺍﻟﻈﻔﺎﺭﻳﺔ“‬ ‫ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﺍﻧﺘﻘﺪﻫﺎ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻣﺎﺯﻏﻴﻴﻦ‬ ‫ﺍﻟﻤﻌﺎﺻﺮﻳﻦ‪:‬‬ ‫ ﺍﺻﻄﻨﺎﻉ ﻟﻐﺔ ﻣﻮﺣﺪﺓ ﻣﻌﻴﺎﺭﻳﺔ ﻟﺘﻜﻮﻥ ﺍﻟﺤﻞ ﺍﻟﺒﺪﻳﻞ‬‫ﻟﻤﻌﻀﻠﺔ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﺍﻟﻌﺪﻳﺪﺓ ﻭﺍﻟﺘﻲ ﺗﺒﻠﻎ ﺣﺴﺐ‬ ‫ﺍﻟﺒﺎﺣﺚ ﻣﺎﺋﺘﻴﻦ‪ ،‬ﻭﺍﻟﻤﺘﻨﺎﻓﺮﺓ ﺃﺣﻴﺎﻧﺎ ﺇﻟﻰ ﺩﺭﺟﺔ ﻋﺪﻡ ﻣﻘﺪﺭﺓ‬ ‫ﺃﺻﺤﺎﺑﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺻﻞ ﺑﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪،‬ﻣﻤﺎ ﻳﻀﻄﺮﻫﻢ ﺇﻟﻰ‬ ‫ﺍﻟﻠﺠﻮﺀ ﺇﻟﻰ ﻟﺴﺎﻥ ﻭﺳﻴﻂ ﻳﺘﺨﺎﻃﺒﻮﻥ ﺑﻪ‪.‬ﻭﻳﺆﻛﺪ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻣﺂﻝ‬ ‫ﺗﻠﻚ ﺍﻟﻤﺤﺎﻭﻻﺕ ﻫﻮ ﺍﻟﻔﺸﻞ ﻷﻧﻪ ”ﻳﺨﺎﻟﻒ ﺳﻨﻦ ﺍﷲ ﻓﻲ ﺍﻷﻟﺴﻦ“‬ ‫ﻓﻬﻨﺎﻙ ﺻﻌﻮﺑﺎﺕ ﺟﻤﺔ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ ﻛﺎﻟﺠﻤﻊ ﺑﻴﻦ ﺗﺮﻳﻔﻴﺖ‬ ‫ﻭﺗﺎﺷﻠﺤﻴﺖ ﻭﺗﻤﺎﺯﻳﻐﺖ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺟﻤﻌﻨﺎ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻠﻬﺠﺎﺕ‬ ‫ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﺍﻟﺠﺰﺍﺋﺮﻳﺔ ﻭﺍﻟﺘﻮﻧﺴﻴﺔ ﻭﺍﻟﻠﻴﺒﻴﺔ ﻭﻭﺍﺣﺔ ﺳﻴﻮﺓ ﻭﺍﻟﺠﺰﺭ‬ ‫ﺍﻟﺨﺎﻟﺪﺍﺕﻭﻟﻬﺠﺎﺕﻣﺎﻟﻲﻭﺍﻟﻨﻴﺠﺮﻭﺑﻮﺭﻛﻴﻨﺎﻓﺎﺳﻮ‪.‬‬ ‫ ﻋﺪﻡ ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺑﻤﺸﺮﻭﻉ ﻣﻘﺎﺭﻧﺔ ﺑﻴﻦ ﺍﻟﻠﺴﺎﻥ‬‫ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﻠﺴﺎﻥ ﺍﻷﻣﺎﺯﻳﻐﻲ‪ ،‬ﺣﺘﻰ ﻻ ﺗﻈﻬﺮ ﺃﻭﺍﺻﺮ ﺍﻟﻘﺮﺑﻰ ﺑﻴﻦ‬ ‫ﺍﻟﻠﻐﺘﻴﻦ‪ ،‬ﺑﻞ ﻫﻨﺎﻙ ﺗﺮﻛﻴﺰ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺨﺼﻮﺻﻴﺎﺕ ﻟﺘﻜﺮﻳﺲ‬ ‫ﺍﻟﺘﺒﺎﻋﺪﺑﻴﻨﻬﻤﺎ‪.‬ﻓﻲﺣﻴﻦﺃﻥﺿﺨﺎﻣﺔﻣﺎﻓﻲﺍﻷﻣﺎﺯﻳﻐﻴﺔﻣﻦﺃﻟﻔﺎﻅ‬ ‫ﻋﺮﺑﻴﺔ ﺃﻗﻠﻖ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﻌﺪﻡ ﻋﺮﺑﻴﺘﻬﺎ‪.‬ﻭﺟﻌﻠﻬﻢ ‪ -‬ﺭﻓﻌﺎ ﻟﻠﺤﺮﺝ‪-‬‬ ‫ﻳﺨﺮﺟﻮﻥ ﻗﺴﻤﺎ ﻛﺒﻴﺮﺍ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﻭﻳﻌﺘﺒﺮﻭﻩ ﻣﻦ‬ ‫”ﺍﻟﺪﺧﻴﻞ ﺍﻟﻌﺮﺑﻲ“ ﻭﻟﻤﺎ ﻭﺟﺪﻭﺍ ﺃﻳﻀﺎ ﺃﻟﻔﺎﻇﺎ ﻛﺜﻴﺮﺓ ﻣﻦ ﺍﻟﻤﻬﺠﻮﺭ‬ ‫ﺍﻟﻌﺮﺑﻲﻗﺎﻟﻮﺍﻫﺬﺍﻣﻦﺍﻟﻤﺸﺘﺮﻙ ﺑﻴﻦﺍﻟﻠﺴﺎﻧﻴﻦ‪.‬ﻭﻳﻨﺘﻬﻲﺍﻟﺒﺎﺣﺚ‬ ‫ﺑﺴﺒﺐ ﻭﺟﻮﺩ ﺗﻌﺴﻒ ﺑﻴﻦ ﻓﻲ ﺗﻠﻚ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺇﻟﻰ ﺍﻟﺘﺸﻜﻴﻚ‬ ‫ﻓﻲﻣﺼﺪﺍﻗﻴﺔ ﺑﻌﺾﻭﺍﺿﻌﻲﺍﻟﻤﻌﺎﺟﻢ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺒﺎﺣﺚ ﻛﺒﺮﻫﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺨﺒﻂ ﺍﻟﺤﺎﺻﻞ ﻓﻲ‬ ‫ﺍﻋﺘﺒﺎﺭ ﺑﻌﻀﻬﻢ ﻛﻠﻤﺎﺕ ﻣﻦ ﺍﻟﺪﺧﻴﻞ ﻭﺍﻋﺘﺒﺎﺭ ﺍﻵﺧﺮﻳﻦ ﻟﻬﺎ ﻣﻦ‬ ‫ﺍﻷﺻﻴﻞﻓﻤﺜﻼﻣﺤﻤﺪﺷﻔﻴﻖﺻﺎﺣﺐﺍﻟﻤﻌﺠﻢﺍﻟﻌﺮﺑﻲﺍﻷﻣﺎﺯﻳﻐﻲ‬ ‫ﻳﺴﺘﺒﻌﺪﻟﻔﻈﺔ )ﻟﻔﺪﻋﺖ( ﻟﻜﻮﻧﻬﺎﻋﺮﺑﻴﺔ ﻭﻳﺪﺧﻠﻬﺎ ﻋﻠﻲﺍﻟﺴﻬﻠﻲ‬ ‫ﻓﻲ ﻣﻌﺠﻤﻪ ﺍﻟﺨﺎﺹ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﺻﻴﻠﺔ ﻭﻳﻘﺒﻞ ﺷﻔﻴﻖ )ﺃﻣﻮﻟﺰ‬ ‫ﻭﺍﻧﻔﺮﻙ( ﺑﺎﻋﺘﺒﺎﺭﻫﻤﺎ ﺃﺻﻴﻠﺘﺎﻥ ﻭﻳﺜﺒﺖ ﺍﻟﺒﺎﺣﺚ ﺍﻟﺪﺍﺭﻭﺩﻱ ﺃﻧﻬﻤﺎ‬ ‫ﻋﺮﺑﻴﺘﺎﻥ‪ ،‬ﻛﻤﺎ ﻳﺒﻘﻲ ﺷﻔﻴﻖ ﻋﻠﻰ ﻛﻠﻤﺔ )ﺇﺩﻓﺮ( ﻭﺍﻟﺤﺎﻝ ﺃﻧﻬﺎ ﻣﻦ‬ ‫ﺍﻟﻔﺼﻴﺢﺍﻟﻌﺮﺑﻲﺃﻭﺭﺩﺗﻬﺎﻣﺨﺘﻠﻒﺍﻟﻤﻌﺎﺟﻢ‪.‬ﻭﻳﺘﻌﺠﺐﺍﻟﺒﺎﺣﺚﻣﻦ‬ ‫ﺍﻋﺘﺒﺎﺭﺑﻌﻀﻬﻢﺍﻟﺘﻄﺎﺑﻖﺑﻴﻦﺍﻟﻜﻠﻤﺎﺕﺍﻟﻌﺮﺑﻴﺔﻭﺍﻷﻣﺎﺯﻳﻐﻴﺔﻣﻦ‬ ‫ﻗﺒﻴﻞ ﺍﻟﻤﺼﺎﺩﻓﺔ ﻛﻤﺎ ﻳﺬﻫﺐ ﺇﻟﻰ ﺫﻟﻚ ﺻﺎﺣﺐ ﻗﺎﻣﻮﺱ )ﺃﻭﺍﻝ(‬ ‫ﻭﺍﻟﺬﻱ ﻗﺪ ﻳﻘﺒﻞ ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﻖ ﺑﻜﻠﻤﺎﺕ ﻣﻌﺪﻭﺩﺓ ﺃﻣﺎ ﺃﻥ‬ ‫ﻳﺼﻞﺍﻷﻣﺮﺇﻟﻰﺁﻻﻑﺍﻟﻜﻠﻤﺎﺕﻓﻬﺬﺍﻣﺎﻻﻳﺴﻊﻗﺒﻮﻟﻪﺃﻭﺗﻔﺴﻴﺮﻩ‬ ‫ﺑﻤﺠﺮﺩﺍﻟﻤﺼﺎﺩﻓﺔ‪.‬‬ ‫ﻭﻣﻨﻬﻢﻣﻦﻳﻘﻮﻝﺑﻨﻈﺮﻳﺔﺍﻗﺘﺮﺍﺽﺍﻷﻣﺎﺯﻳﻐﻴﺔﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻭﻫﻮ ﺃﻣﺮ ﻗﺪ ﻳﻘﺒﻞ ﻓﻲ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻣﺎ‬ ‫ﺃﻥ ﻳﻨﺴﺤﺐ ﻋﻠﻰ ﺟﻮﺍﻧﺐ ﺍﻟﺤﻴﺎﺓ ﺟﻤﻴﻌﺎ ﻓﻬﺬﺍ ﻳﺜﻴﺮ ﺍﻟﺸﻚ ﻓﻲ‬ ‫ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻓﻬﻞ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺑﻘﻲ ﺍﻷﻣﺎﺯﻳﻎ ﺻﺎﻣﺘﻴﻦ‬ ‫ﻟﻢ ﻳﺨﺘﺮﻋﻮﺍ ﺃﻟﻔﺎﻇﺎ ﻭﻛﻠﻤﺎﺕ ﻓﻲ ﺍﻟﺨﻠﻖ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻷﺭﺽ‬ ‫ﻭﺃﺷﻜﺎﻟﻬﺎ ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻷﺻﻮﺍﺕ ﻭﺃﺣﻮﺍﻝ ﺍﻹﻧﺴﺎﻥ ﻭﺧﺼﺎﻟﻪ‬ ‫ﺍﻟﺤﻤﻴﺪﺓ ﻭﺍﻟﺬﻣﻴﻤﺔ ﻭﺍﻷﺳﺮﺓ ﻭﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﺤﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ‬ ‫ﻭﺍﻟﻠﺒﺎﺱ ﻭﺃﺯﻳﺎﺋﻪ ﻭﺍﻟﻔﺘﻦ ﻭﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﻭﻛﺜﺮﺓ ﻛﺎﺛﺮﺓ ﻣﻦ ﺃﻣﺜﺎﻝ‬ ‫ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺇﻧﻬﺎ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻤﺆﻟﻒ‪):‬ﻧﻮﺍﺯﻉ ﺍﻟﻬﻮﻯ ﻋﻨﺪ ﻫﺆﻻﺀ‪،‬‬ ‫ﻭﻋﻘﺪﺓ ﻧﻔﺴﻴﺔ ﻣﺘﺮﺳﺨﺔ ﻓﻲ ﺃﻋﻤﺎﻗﻬﻢ ﺗﺠﺎﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬ﺍﻟﺘﻲ‬ ‫ﻳﺮﻳﺪﻭﻧﻬﺎ“ﺃﺑﻌﺪ ﻣﺎ ﺗﻜﻮﻥ“ﻋﻦ ﻟﻬﺠﺎﺗﻬﻢ‪ ،‬ﺣﺘﻰ ﺗﺒﻘﻰ ﺃﻣﺎﺯﻳﻐﻴﺘﻪ‬ ‫ﻡ“ﻣﺘﻔﺮﺩﺓ“ﺑﺒﻨﻴﺘﻬﺎﺍﻟﻠﺴﺎﻧﻴﺔ“ﻣﻤﺘﺎﺯﺓ“ﺑﻤﻌﺠﻤﻬﺎﺍﻟﻐﺰﻳﺮ“ﺃﻋﺠﻤﻴﺔ‬ ‫ﺻﺎﻓﻴﺔ“ﻟﻴﺲﺑﻬﺎ”ﺷﺎﺋﺒﺔ“ﻋﺮﺑﻴﺔ(ﺹ‪.11:‬‬

‫ ﻳﺆﻛﺪ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﺍﻟﻤﺤﺎﻭﻻﺕ ﺍﻟﻌﺪﻳﺪﺓ ﻟﺮﺑﻂ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ‬‫ﺑﺎﻷﺻﻮﻝ ﺍﻟﻐﺮﺑﻴﺔ ﺑﺎﺀﺕ ﺑﺎﻟﻔﺸﻞ ”ﻓﺄﻟﻘﻴﺖ ﻓﻲ ﻣﺰﺑﻠﺔ ﺍﻟﻔﻜﺮ‬ ‫ﻭﺍﻟﻌﻠﻢ“ﻭﻳﺴﺘﻐﺮﺏﺍﻟﺒﺎﺣﺚﻗﺎﺋﻼ‪“:‬ﺍﻟﻠﻐﺎﺕﺍﻟﻌﺮﻭﺑﻴﺔﺧﺎﺻﺔﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺑﻬﺎ ﺁﻻﻑ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻤﺸﺘﺮﻛﺔ ﻣﻊ ﺍﻟﺒﺮﺑﺮﻳﺔ ﻭﻻ ﻳﻠﺘﻔﺖ‬ ‫ﺇﻟﻴﻬﺎ ﺃﺣﺪ ﻓﻲ ﺣﻴﻦ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﺒﺎﺳﻜﻴﺔ ﺑﻬﺎ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻷﻟﻔﺎﻅ‬ ‫ﺍﻟﻤﺘﻘﺎﺭﺑﺔ ﻣﻊ ﺃﻟﻔﺎﻅ ﺑﺮﺑﺮﻳﺔ ﺛﻢ ﻳﺜﺎﺭ ﻫﺬﺍ ﺍﻟﻘﻠﻴﻞ ﻭﻳﺴﻜﺖ ﻋﻦ‬ ‫ﺫﺍﻙﺍﻟﻜﺜﻴﺮ“‬ ‫ ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺩﺭﺍﺳﺘﻪ ﻋﻠﻰ ﺟﻤﻠﺔ ﻣﻦ ﺍﻟﺘﺴﺎﺅﻻﺕ‬‫ﺍﻷﺧﺮﻯ ﻣﺜﻞ ﺩﻓﺎﻋﻪ ﻋﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻛﻠﻤﺔ ”ﺑﺮﺑﺮ“ ﺑﺸﻜﻞ ﻃﺒﻴﻌﻲ‬ ‫ﻛﺎﺳﺘﺨﺪﺍﻡ ”ﺍﻷﻣﺎﺯﻳﻎ“ ﻭﺃﻧﻬﺎ ﻻ ﺗﻌﻨﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ”ﺍﻟﻬﻤﺞ‬ ‫ﺍﻟﻤﺘﻮﺣﺸﻮﻥ“ﻛﻤﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻼﺗﻴﻨﻲ‪ ،‬ﻷﻥ ”ﻛﻠﻤﺔ‬ ‫ﺑﺮﺑﺮ ﺟﻤﻴﻠﺔ ﻓﻲ ﻣﺪﻟﻮﻟﻬﺎ ﺍﻟﺘﺎﺭﻳﺨﻲ‪)...‬ﻭ( ﺍﻟﻌﻈﻤﺎﺀ ﻫﻢ ﺍﻟﺬﻳﻦ‬ ‫ﻳﺸﺮﻓﻮﻥ ﺃﺳﻤﺎﺀﻫﻢ‪ ،‬ﻭﻟﻴﺲ ﺍﻷﺳﻤﺎﺀ ﻫﻲ ﺍﻟﺘﻲ ﺗﺸﺮﻓﻬﻢ“‬ ‫ ﻭﻳﻨﺒﻪ ﺍﻟﻘﺎﺭﺉ ﺇﻟﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ”ﺍﻟﺤﺮﻛﺔ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ“‬‫ﻭﺟﻤﺎﻫﻴﺮ ﺍﻷﻣﺎﺯﻳﻎ‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﻣﺎ ﺗﻠﺢ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻨﺨﺒﺔ ﻫﻮ‬ ‫ﻣﻄﺎﻟﺐﺷﻌﺒﻴﺔﻟﻸﻣﺎﺯﻳﻎ ﻭﻟﻬﺬﺍﻳﺘﺨﻮﻓﻮﻥ ﻛﺜﻴﺮﺍﻣﻦ ﺍﻻﺳﺘﻔﺘﺎﺀﺍﺕ‬ ‫ﺍﻟﺸﻌﺒﻴﺔﻷﻧﻬﺎﻗﺪﺗﺄﺗﻲﺑﻨﻘﻴﺾﻗﺼﺪﻫﻢ‪.‬‬ ‫ ﻭﻳﺮﻓﺾ ﺍﻟﺒﺎﺣﺚ ﺇﻃﻼﻕ ﻭﺻﻒ ”ﺍﻟﻤﺴﺦ“ ﻋﻠﻰ ﺍﻟﻠﻬﺠﺔ‬‫ﺍﻟﻤﻐﺮﺑﻴﺔﺑﺎﻋﺘﺒﺎﺭﻫﺎﻣﺰﺟﺎﺑﻴﻦﺍﻟﻌﺮﺑﻴﺔﺍﻟﻔﺼﺤﻰﻭﺍﻷﻣﺎﺯﻳﻐﻴﺔﻣﻊ‬ ‫ﺯﻋﻢ ﻏﻠﺒﺔ ﻫﺬﻩ ﺍﻷﺧﻴﺮﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻋﺘﺒﺮ ﺫﻟﻚ ﺃﻣﺮﺍ ﻃﺒﻴﻌﻴﺎ ﻣﺜﻞ‬ ‫ﺗﻔﺎﻋﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺑﻠﺪﺍﻥ ﺃﺧﺮﻯ ﻛﻤﺼﺮ ﻣﻊ ﻟﻐﺘﻬﺎ ﺍﻟﻘﺪﻳﻤﺔ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺸﺄﻥ ﻓﻲ ﺍﻟﻴﻤﻦ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ ﻓﺘﻮﻟﺪﺕ ﻣﺨﺘﻠﻒ‬ ‫ﺍﻟﻠﻬﺠﺎﺕﺍﻟﻌﺮﺑﻴﺔﺍﻟﺤﺎﻟﻴﺔ‪.‬‬ ‫ ﻭﻳﻨﺒﻪ ﺍﻟﺒﺎﺣﺚ ﺑﻌﺾ ﺍﻟﻤﺘﻄﺮﻓﻴﻦ ﺍﻷﻣﺎﺯﻳﻎ ﺑﺄﻧﻬﻢ‬‫ﻭﺍﻫﻤﻮﻥ ﺇﺫﺍ ﻣﺎ ﻇﻨﻮﺍ“ﺃﻥ ﺍﻟﻌﺪﺍﺀ ﺍﻟﺴﺎﻓﺮ ﻟﻠﻤﺸﺮﻕ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔﻭﺍﻟﺤﻀﺎﺭﺓﺍﻟﻌﺮﺑﻴﺔﺍﻹﺳﻼﻣﻴﺔﺳﻴﺆﺩﻱﺇﻟﻰﺍﻟﻘﻄﻴﻌﺔﻣﻊ‬ ‫ﻣﻮﺭﻭﺛﻪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﻹﺳﻼﻡ‪)...‬ﻑ( ﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﻘﺘﻠﻌﻮﺍ‬ ‫ﻣﻦ ﺗﺮﺍﺏ ﺍﻟﻤﻐﺮﺏ ﺍﻟﻌﺮﺑﻲ ﻣﺎ ﺗﻌﺮﻗﺖ ﻓﻴﻪ ﻣﻦ ﺟﺬﻭﺭ ﺍﻷﺧﻮﺓ‬ ‫ﺍﻟﻮﺍﺣﺪﺓ ﻣﺎ ﺑﻴﻦ ﺍﻟﻌﺮﺏ ﺍﻟﻔﺎﺗﺤﻴﻦ ﻭﺍﻟﻌﺮﺏ ﺍﻷﻣﺎﺯﻳﻎ“‬ ‫ ﻭﻻ ﻳﻔﻮﺗﻪ ﺃﻥ ﻳﻮﺟﻪ ﺳﻬﺎﻡ ﻧﻘﺪﻩ ﻟﺒﻌﺾ ﺍﻟﺒﺎﺣﺜﻴﻦ‬‫ﺍﻟﻤﻐﺎﺭﺑﺔ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﻣﺮﻛﺰﺍ ﻋﻠﻰ ﺍﻷﺳﺘﺎﺫ ﻣﺤﻤﺪ‬ ‫ﺷﻔﻴﻖ ﺑﺎﻋﺘﺒﺎﺭﻩ ”ﺍﻷﺏ ﺍﻟﺮﻭﺣﻲ ﻟﻠﺤﺮﻛﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ“‬ ‫ﻭﺑﺄﻧﻪ ”ﺻﺎﺣﺐ ﻫﻮﻯ“ ﻳﺄﺗﻲ ﺇﻟﻰ ﺍﻟﺒﺤﺚ ﻭ“ﻟﺪﻳﻪ ﻣﻮﻗﻒ ﻣﺴﺒﻖ‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﻳﺜﺒﺘﻪ“ ﻓﻘﺪ ”ﺳﺨﺮ ﻛﻞ ﻣﺎ ﻟﺪﻳﻪ ﻷﺟﻞ ﺍﻧﻔﺮﺍﺩ ﺍﻟﺒﺮﺑﺮ‬ ‫ﻭﻟﻬﺠﺎﺗﻬﻢ ﻋﻦ ﻏﻴﺮﻫﻢ ﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ”ﺍﻟﻐﻴﺮ“ ﻋﺮﺑﻴﺎ“‬ ‫ ﻭﻳﻨﺘﻬﻲ ﺍﻟﺒﺎﺣﺚ ﺇﻟﻰ ﺃﻥ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﻟﻴﺴﺖ ﺳﻮﻯ ﻟﺴﺎﻥ‬‫ﻋﺮﺑﻲ‪ ،‬ﻓﺎﺳﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﻤﻌﺠﻢ ﺍﻟﻤﻘﺎﺭﻥ‪ ،‬ﻭﺑﺎﻟﺪﺭﺍﺳﺎﺕ‬ ‫ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﺼﺮﻓﻴﺔ ﻭﺍﻟﺼﻮﺗﻴﺔ‪ ،‬ﻭﺃﻳﺪ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺮﺣﺎﻟﺔ‬ ‫ﺍﻟﻤﻐﺮﺑﻲ ﺍﻟﺸﻬﻴﺮ ”ﺍﺑﻦ ﺑﻄﻮﻃﺔ“ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ”ﻇﻔﺎﺭ“ ﺍﻟﻮﺍﻗﻌﺔ‬ ‫ﻣﺎ ﺑﻴﻦ ﻋﻤﺎﻥ ﻭﺍﻟﻴﻤﻦ‪ ،‬ﻫﻲ ﻣﻮﻃﻦ ﺍﻷﻣﺎﺯﻳﻎ ﻭﻣﻨﻪ ﻧﺰﺣﻮﺍ ﺇﻟﻰ‬ ‫ﺷﻤﺎﻝ ﺇﻳﻔﺮﻳﻘﻴﺎ‪ ،‬ﻓﺄﻛﺪ ﺍﻟﺒﺎﺣﺚ ﻓﻴﻤﺎ ﻻ ﻳﺪﻉ ﻟﺪﻳﻪ ﺷﻜﺎ ﻋﺮﻭﺑﺔ‬ ‫ﺍﻟﻜﻠﻢﺍﻷﻣﺎﺯﻳﻐﻲﺑﺸﺘﻰﻟﻬﺠﺎﺗﻪ‪.‬‬ ‫ ﺁﻓﺎﻕ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﺠﻤﺎ ﺃﻣﺎﺯﻳﻐﻴﺎ ﻣﻘﺎﺭﻧﺎ‪ ،‬ﻭﺇﻧﻤﺎ‬‫ﺍﻛﺘﻔﻰ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﻨﻤﺎﺫﺝ ﻭﺃﻣﺜﻠﺔ ﻭﻣﺎ ﺟﻌﻠﻪ ﻫﻨﺎ ﻓﺼﻮﻻ‬ ‫ﺳﻴﺴﺘﻘﻞ ﻛﺘﺒﺎ ﺑﺤﻮﻝ ﺍﷲ ﻭﻗﻮﺗﻪ‪.‬ﻭﺳﻴﻨﻀﻢ ﺇﻟﻰ ﺩﺭﺍﺳﺎﺕ ﻋﻠﻤﻴﺔ‬ ‫ﺭﺻﻴﻨﺔ ﻗﺎﺩﻣﺔ ”ﺳﺘﺰﻳﺢ ﻋﻨﺪ ﻇﻬﻮﺭﻫﺎ ﺗﻠﻚ ﺍﻟﺼﺨﺮﺓ ﺍﻟﻠﻐﻮﻳﺔ ﻣﻦ‬ ‫ﺗﺤﺖ ﺃﻗﺪﺍﻡ ﺃﻭﻟﺌﻚ ﺍﻟﻮﺍﻫﻤﻴﻦ ‪...‬ﻓﻼ ﻳﺒﻘﻰ ﻟﻬﻢ ﺳﺎﻋﺘﻬﺎ‪...‬ﺳﻮﻯ‬ ‫ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﺇﻟﻰ ﺃﻣﺘﻬﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻌﺘﺮﻓﻴﻦ ﺑﺨﻄﺌﻬﻢ‪،‬ﺃﻭ ﻳﺸﻌﻠﻮﺍ‬ ‫ﻭﺣﺪﻫﻢﺷﻤﻌﺔﺍﻟﻤﻜﺎﺑﺮﺓ“‬ ‫ ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻣﻘﻮﻟﺔ ”ﺍﻟﻠﻐﺔ ﻫﻲ ﺍﻟﻜﺸﺎﻑ ﺍﻷﻭﻝ ﻭﺍﻟﻬﺎﻡ‬‫ﻋﻦ ﺃﺻﻞ ﺍﻟﺸﻌﻮﺏ“ ﻭﻣﺎ ﻳﺠﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﺃﻥ ﺍﻷﺩﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ‬ ‫ﺗﻌﺪ ﻣﻦ ﺃﻓﻀﻞ ﺍﻷﺳﺎﻟﻴﺐ ﻭﺃﻭﺿﺤﻬﺎ ﻹﺛﺒﺎﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﺠﻤﺎﻋﺎﺕ‬ ‫ﺍﻟﺴﻜﺎﻧﻴﺔ ﻣﻦ ﻋﻼﻗﺎﺕ ﺛﻘﺎﻓﻴﺔ ﻭﺻﻼﺕ ﻧﺴﺐ‪ ،‬ﻳﺆﻛﺪ ﺍﻟﺒﺎﺣﺚ ﺃﻥ‬ ‫”ﺍﻟﺤﺠﺞﺍﻟﻠﻐﻮﻳﺔ )ﺍﻟﺘﻲﻭﻓﻖﻋﻠﻴﻬﺎﻭﺧﺒﺮﻫﺎ(ﺗﻈﻞ ﺍﻷﻗﻮﻯﺗﺄﻛﻴﺪﺍ‪،‬‬ ‫ﻭﺍﻷﻋﻈﻢ ﺗﺄﺛﻴﺮﺍ ﻭﺇﻗﻨﺎﻋﺎ ﻓﻲ ﺇﺛﺒﺎﺕ ﻋﺮﻭﺑﺔ ﺍﻟﻤﻐﺎﺭﺑﺔ ﺍﻟﻘﺪﺍﻣﻰ“‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﻋﻠﻰ ﻣﺎ ﻳﺼﺮ ﺍﻟﺒﻌﺾ ﻟﺘﻌﻤﻴﻖ ﺍﻟﺸﺮﺥ ﺑﻴﻦ ﺃﺧﻮﻳﻦ‬ ‫ﺟﻤﻌﻬﻤﺎ ﺍﻷﺻﻞ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻤﺸﺘﺮﻙ ﻭﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻭﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻤﺴﺘﻘﺒﻞ ﺍﻟﻮﺍﺣﺪ؟ ﺇﻧﻪ ﻻ ﺑﺪﻳﻞ ﻋﻦ ﺍﻟﻠﺤﻤﺔ‬ ‫ﻭﺗﻌﻤﻴﻖ ﺃﻭﺍﺻﺮ ﺍﻷﺧﻮﺓ ﻭﺍﻻﺣﺘﺮﺍﻡ ﺇﻻ ﺍﻟﻀﻌﻒ ﻭﺍﻟﺘﺸﺮﺫﻡ‬ ‫ﻭﺫﻫﺎﺏ ﺍﻟﺮﻳﺢ‪ ،‬ﻓﻤﺎ ﻳﻀﻴﺮﻧﻲ ﺃﻥ ﺃﻛﻮﻥ ﺃﻣﺎﺯﻳﻐﻴﺎ ﻳﺤﺐ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺃﻭ ﺃﻥ ﺃﻛﻮﻥ ﻋﺮﺑﻴﺎ ﻳﻘﺪﺭ ﻋﺎﻟﻴﺎ ﺃﺧﺎﻩ ﺍﻷﻣﺎﺯﻳﻐﻲ‪ ،‬ﻭﻣﻦ ﺍﻷﺧﻮﺓ‬ ‫ﺗﺬﻭﻳﺐﺍﻟﺤﺴﺎﺳﻴﺎﺕﺍﻟﻤﻔﺮﻃﺔﻭﻣﻦﺫﻟﻚﺍﻋﺘﻤﺎﺩﺍﻟﺤﺮﻑﺍﻟﻌﺮﺑﻲ‬ ‫ﺍﻟﻤﺘﺪﺍﻭﻝ ﻋﻮﺽ ﺍﻟﺤﺮﻑ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﻬﺠﻮﺭ ﻭﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻏﺮﻳﺒﺎ‬ ‫ﻓﻲ ﺷﻜﻠﻪ ﻭﻛﺘﺎﺑﺘﻪ ﻋﻠﻰ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻭﻳﻘﺘﻀﻲ ﺟﻬﺪﺍ ﺇﺿﺎﻓﻴﺎ‬ ‫ﻭﻧﻔﻘﺎﺕ ﺯﺍﺋﺪﺓ‪ ،‬ﻓﻬﺎﻫﻲ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻋﺠﻤﻴﺔ ﻓﻲ‬ ‫ﺑﺎﻛﺴﺘﺎﻥ ﻭﺇﻳﺮﺍﻥ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺗﻌﺘﻤﺪ ﺍﻟﺤﺮﻑ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺘﺪﺍﻭﻝ‬ ‫ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺠﻤﻌﻨﺎ ﺑﻬﻢ ﻏﻴﺮ ﺍﻟﺪﻳﻦ ﺃﻣﺎ ﺑﻴﻦ ﻣﻌﻈﻢ ﺍﻷﻣﺎﺯﻳﻎ‬ ‫ﻭﻣﻌﻈﻢ ﺍﻟﻌﺮﺏ ﻓﻴﺠﻤﻌﻬﻢ ﺍﻟﺪﻳﻦ ﻭﺃﺻﻞ ﺍﻟﻌﺮﻭﺑﺔ ﻭﺣﺮﻱ ﺑﻨﺎ ﺃﻥ‬ ‫ﺎﺱ ﺇِ َّﻧﺎ َﺧ َﻠ ْﻘ َﻨ ُﺎﻛﻢ‬ ‫ﻧﺴﺘﺤﻀﺮ ﺟﻤﻴﻌﺎ ﺍﻟﺸﻌﺎﺭ ﺍﻟﺮﺑﺎﻧﻲ“ َﻳﺎ ﺃَ ُّﻳ َﻬﺎ ﺍﻟ َّﻨ ُ‬ ‫ِّﻣﻦ َﺫ َﻛ ٍﺮ َﻭﺃُ َ‬ ‫ﻧﺜﻰ َﻭ َﺟ َﻌ ْﻠ َﻨ ُﺎﻛ ْﻢ ُﺷ ُﻌﻮ ًﺑﺎ َﻭ َﻗ َﺒﺎﺋ َ‬ ‫ِﻞ ِﻟ َﺘ َﻌﺎ َﺭ ُﻓﻮﺍ ﺇِ َّﻥ ﺃَ ْﻛ َﺮ َﻣ ُﻜ ْﻢ‬ ‫ﻨﺪ َﱢ‬ ‫َﱠ‬ ‫َ‬ ‫ُ‬ ‫ِﻴﻢ ﺧ ِﺒﻴ ٌﺮ )‪(13‬ﺍﻟﺤﺠﺮﺍﺕ‪ ،‬ﻓﻬﺎ ﻫﻮ‬ ‫ِﻋ َ‬ ‫ﺍﷲ ﺃَ ْﺗ َﻘﺎﻛ ْﻢ ﺇِ َّﻥ ﺍﷲ َﻋﻠ ٌ‬ ‫ﺗﻌﻤﻴﻖ ﺍﻟﺘﻌﺎﺭﻑ ﺍﻧﺘﻬﻰ ﺑﻨﺎ ﺇﻟﻰ ﺍﻷﺻﻞ ﺍﻟﻮﺍﺣﺪ ﻭﺃﻛﺮﻣﻨﺎ ﺍﷲ‬ ‫ﺑﺪﻳﻦ ﻟﻴﺲ ﻓﻴﻪ ﻣﻦ ﻓﻀﻞ ﻟﻌﺮﺑﻲ ﻋﻠﻰ ﺃﻋﺠﻤﻲ ﻭﻻ ﻷﻋﺠﻤﻲ‬ ‫ﻋﻠﻰ ﻋﺮﺑﻲ ﺇﻻ ﺑﺎﻟﺘﻘﻮﻯ ﻓﻬﻴﺎ ﺇﻟﻰ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﻭﺩﻋﻮﺍ ﻋﻨﺎ‬ ‫ﺍﻟﻨﻌﺮﺍﺕ‪،‬ﻓﺈﻧﻬﺎﻣﻨﺘﻨﺔ‪.‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪654 Oó©dG‬‬

‫‪...!äGô`«eC’G AÉ`æ«e øe äGQó`îŸG Ö`jô¡J‬‬

‫ﺷﺎﻃﺊ ﺍﻷﻣﻴـــﺮﺍﺕ ﺃﻭ ﺑﻼﻳﺎ ﺑﻼﻧﻜﺎ‪ ،‬ﺍﻟﺬﻱ‬ ‫ﻛــﺎﻥ ﺷﺎﻃﺌــــﺎ ﺧﺼﻮﺻﻴﺎ ﺟﻤﻴﻼ ﻭﻫﺎﺩﺋﺎ‬ ‫ﺗﺤﻮﻝ ﺇﻟﻰ ﻣﺮﻓﺄ ﻟﺘﻬﺮﻳﺐ ﺍﻟﻤﺨﺪﺭﺍﺕ ﺇﻟﻰ ﺍﻟﻀﻔﺔ‬ ‫ﺍﻟﻤﻘﺎﺑﻠﺔ‪.‬‬ ‫ﻓﻘﺪ ﺗﻤﻜﻦ ﺍﻷﻣﻦ ﺍﻟﻌﻤﻮﻣﻲ‪ ،‬ﻫﺬﺍ ﺍﻷﺳﺒﻮﻉ‪،‬‬ ‫ﻣﻦ ﺇﺣﺒﺎﻁ ﻋﻤﻠﻴﺔ ﺗﻬﺮﻳﺐ ﻣﺎ ﻳﻔﻮﻕ ‪100‬‬ ‫ﻛﻴﻠﻮﻏﺮﺍﻣﺎ ﻣﻦ ﺍﻟﻤﺨﺪﺭﺍﺕ‪ ،‬ﻣﻮﺯﻋﺔ ﻋﻠﻰ ﺭﺯﻣﺎﺕ‬ ‫ﻭﻣﺨﺒﺄﺓ ﺑﺈﺣﻜﺎﻡ ﻓﻲ ﺍﻧﺘﻈﺎﺭ ‪ -‬ﻻﺷﻚ‪ -‬ﺇﺿﺎﻓﺔ‬ ‫ﻛﻤﻴﺎﺕ ﺃﺧﺮﻯ‪.‬‬ ‫ﻭﺣﺴﺐ ﺑﻌﺾ ﺍﻟﻤﺼﺎﺩﺭ ﻓﺈﻥ ﺭﺟﺎﻝ ﺍﻷﻣﻦ‬ ‫ﺗﻮﺻﻠﻮﺍ ﺑﻤﻌﻠﻮﻣﺎﺕ ﺗﻔﻴﺪ ﺍﻹﻋـــﺪﺍﺩ ﻟﻌﻤﻠﻴﺔ‬ ‫ﺗﻬﺮﻳﺐ ﻟﻠﻤﺨﺪﺭﺍﺕ ﻣﻦ ﻫــﺬﺍ ﺍﻟﺸﺎﻃــﺊ‬ ‫ﺍﻟﺨﺼﻮﺻﻲ ﺇﻟﻰ ﺍﻟﺸﻮﺍﻃﺊ ﺍﻹﺳﺒﺎﻧﻴﺔ ﻓﺎﺳﺘﻨﻔﺮﺕ‬ ‫ﻋﻨﺎﺻﺮ ﺃﻣﻨﻴﺔ ﺇﻟﻰ ﻋﻴﻦ ﺍﻟﻤﻜﺎﻥ ﺣﻴﺚ ﻋﺜﺮﺕ ﻋﻠﻰ‬ ‫»ﺍﻟﺒﻀﺎﻋﺔ« ﻭﻋﻠﻰ ﺯﻭﺭﻕ »ﻧﻔﺎﺙ« ﻛﺎﻥ ﺳﻴﺘﻮﻟﻰ‬ ‫ﺻﺎﺣﺒﻪﻧﻘﻞ ﺍﻟﻤﺨﺪﺭﺍﺕ‪.‬‬ ‫ﻳﺬﻛـــﺮ ﺃﻥ ﺍﻟﺘﺤﺮﻳﺎﺕ ﻣﺴﺘﻤﺮﺓ ﻟﻤﻌﺮﻓﺔ‬ ‫ﺻﺎﺣﺐ ﺃﻭ ﺃﺻﺤﺎﺏ ﺍﻟﺒﻀﺎﻋﺔ ﻭﺍﻟﺰﻭﺭﻕ‪ ،‬ﻭﻟﻠﻮﺻﻮﻝ‬ ‫ﺇﻟﻰ ﺍﻟﺸﺮﻛﺎﺀ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻭﺍﻹﺳﺒﺎﻥ‪ ،‬ﺣﻴﺚ ﻳﺸﺎﻉ ﺃﻥ‬ ‫ﺍﻟﺒﻀﺎﻋﺔ ﺍﻟﻤﻬﺮﺑﺔ ﻣﻦ ﺍﻟﺸﻮﺍﻃﺊ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻏﺎﻟﺒﺎ‬ ‫ﻣﺎ ﺗﺴﻠﻢ ﺇﻟﻰ ﺍﻟﻤﺮﺍﻛﺐ ﺍﻹﺳﺒﺎﻧﻴﺔ ﻓﻲ ﻋﺮﺽ‬ ‫ﺍﻟﺒﺤﺮ‪.‬‬ ‫ﻭﻟﻴﺴﺖ ﻫـﺬﻩ ﻫﻲ ﺍﻟﻤــﺮﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ‬ ‫ﺗﺘﻤﻜﻦ ﺍﻟﻘﻮﺍﺕ ﺍﻷﻣﻨﻴﺔ ﻣﻦ ﺇﺣﺒﺎﻁ ﻋﻤﻠﻴﺔ‬ ‫ﺗﻬﺮﻳﺐ ﻟﻠﻤﺨﺪﺭﺍﺕ ﻣﻦ »ﺷﺎﻃﺊ ﺍﻷﻣﻴﺮﺍﺕ«‪.‬‬ ‫ﻓﻘﺪ ﺫﻛﺮﺕ ﺑﻌﺾ ﺍﻟﺼﺤﻒ ﺍﻟﻮﻃﻨﻴﺔ ﺃﻧﻪ ﺧﻼﻝ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻤﺎﺿﻴﺔ‪،‬ﺗﻢﻭﺿﻊﺍﻟﻴﺪﻋﻠﻰﺣﻮﺍﻟﻲ ﻃﻨﻴﻦ‬ ‫ﻣﻦ ﻣﺨﺪﺭ ﺍﻟﺸﻴﺮﺍ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﺩﺍﺧﻞ ﻣﺨﺰﻥ‬ ‫ﻣﻬﺠﻮﺭ‪ ،‬ﺇﺛﺮ ﺇﺧﺒﺎﺭﻳﺔ ﺗﻮﺻﻠﺖ ﺑﻬﺎ ﺍﻟﻘﻮﺍﺕ ﺍﻷﻣﻨﻴﺔ‬ ‫ﻓﻲﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ‪.‬‬ ‫ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺃﺩﺕ ﺇﻟﻰ ﺣﺠﺰ ﺳﻴﺎﺭﺗﻴﻦ‬

‫ﻭﻋﺪﺩ ﻣﻦ ﺍﻟﻬﻮﺍﺗﻒ ﺍﻟﻤﺤﻤﻮﻟﺔ ﻭﺃﺟﻬﺰﺓ ﺇﻟﻜﺘﺮﻭﻧﻴﺔ‬ ‫ﻟﺘﺤﺪﻳﺪﺍﻟﻤﻮﺍﻗﻊﺑﺎﻷﻗﻤﺎﺭﺍﻟﺼﻨﺎﻋﻴﺔ‪.‬‬ ‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻃﺒﻴﺐ ﺃﺳﻨﺎﻥ ﺇﺳﺒﺎﻧﻲ ﻛﺎﻥ ﺃﻭﻝ‬ ‫ﻣﻦ »ﺍﻛﺘﺸﻒ« ﻣﻮﻗﻊ ﻣﺎ ﺃﺻﺒﺢ ﻳﻌﺮﻑ ﺑﺸﺎﻃﺊ‬ ‫ﺍﻷﻣﻴﺮﺍﺕ ﻭﺣﺼﻞ ﻋﻠﻰ ﺑﻘﻌﺔ ﺃﺭﺿﻴﺔ ﻓﻮﻕ ﺻﺨﺮﺓ‪،‬‬ ‫ﻣﻦﻃﺮﻑ ﻧﻴﺎﺑﺔﻭﺯﺍﺭﺓﺍﻷﺷﻐﺎﻝﺍﻟﻌﻤﻮﻣﻴﺔﺑﺘﻄﻮﺍﻥ‬ ‫ﻟﺒﻨﺎﺀ ﺩﺍﺭ ﺻﻴﻔﻴﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﻮﻗﻊ‪ ،‬ﻭﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ‬ ‫ﺑﺪﺃ ﺑﻌﺾ ﺍﻟﻤﻮﺍﻃﻨﻴﻦ ﻳﺤﺼﻠﻮﻥ ﻋﻠﻰ ﺭﺧﺺ ﺑﻨﺎﺀ‬ ‫ﻣﻨﺎﺯﻝ ﺻﻴﻔﻴﺔ ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﺑﺪﺃ ﺍﻟﺒﻴﻊ‬ ‫ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﻛـــﻤﺎ ﺃﻥ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻤﻮﺟـــﻮﺩﺓ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺮﺗﻔﻌـــﺎﺕ ﺍﻟﻤﺠﺎﻭﺭﺓ ﺑﺪﺃﺕ ﺗﺸﻬﺪ ﻋﻤﻠﻴﺎﺕ‬ ‫ﺍﻟﻤﻀﺎﺭﺑﺔ ﺍﻟﻌﻘﺎﺭﻳﺔ‪ ،‬ﻟﻴﻜﺜﺮ ﺍﻟﻌﻤﺮﺍﻥ ﻓﻲ ﺗﻠﻚ‬

‫ﺷﺮﻋﺖ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻤﺤﻠﻴﺔ ﺑﻄﻨﺠﺔ ﻣﻨﺬ‬ ‫ﺑﺪﺍﻳﺔ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺤﺎﻟﻲ ﻓﻲ ﺗﻨﻔﻴﺬ ﻣﺨﻄﻂ ﺷﺎﻣﻞ‬ ‫ﻟﺘﺤﺮﻳﺮ ﺍﻟﻤﻠﻚ ﺍﻟﻌﻤﻮﻣﻲ ﺍﻟﻤﺤﺘﻞ ﻣﻦ ﻃﺮﻑ ﻣﻦ‬ ‫ﺍﻟﺒﺎﻋﺔ ﺍﻟﻤﺘﺠﻮﻟﻴﻦ ﺩﻭﻥ ﺳﻨﺪ ﻗﺎﻧﻮﻧﻲ ﻭﺍﻟﺬﻳﻦ‬ ‫ﺃﺻﺒﺤﻮﺍ ﻳﺸﻜﻠﻮﻥ ﺃﺣﺰﻣﺔ ﻗﻮﻳﺔ ﺣﻮﻝ ﺍﻟﺪﻛﺎﻛﻴﻦ‬ ‫ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﻳﺤﺘﻠﻮﻥ ﺑﺪﻭﻥ ﺑﺸﻜﻞ ﺳﺎﻓﺮ ﺍﻷﺭﺻﻔﺔ‬ ‫ﻭﺍﻟﺸﻮﺍﺭﻉ ﻭ ﻣﺎ ﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺍﺧﺘﻨﺎﻕ ﻭ‬ ‫ﺍﺯﺩﺣﺎﻡ ﻣﺮﻭﺭﻱ ﻛﺒﻴﺮ ﻳﺆﺩﻱ ﺇﻟﻰ ﻋﺮﻗﻠﺔ ﺍﻟﺴﻴﺮ‬ ‫ﻭﺍﻟﺠﻮﻻﻥ ﻓﻲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻜﺎﻥ ﻭﻧﻘﻄﺔ‪ .‬ﻭﻫﻜﺬﺍ‬ ‫ﻓﻘﺪ ﺷﻬﺪ ﺍﻟﺨﻤﻴﺲ ‪ 8‬ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ ﺗﺪﺧﻼ‬ ‫ﻭﺍﺳﻌﺎ ﻟﻠﺴﻠﻄﺎﺕ ﺍﻟﻤﺤﻠﻴﺔ ﻣﺪﻋﻮﻣﺔ ﺑﺎﻟﻘﻮﺍﺕ‬ ‫ﺍﻟﻌﻤﻮﻣﻴﺔ ﻟﺘﺤﺮﻳﺮ ﻣﺤﻴﻂ ﻣﺴﺠﺪ ﻃﺎﺭﻕ ﺍﺑﻦ ﺯﻳﺎﺩ‬ ‫ﻭﺷﺎﺭﻉ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺴﺒﺘﻲ ﺑﺎﻟﺤﻲ ﺍﻟﺠﺪﻳﺪ ﺟﻮﺍﺭ‬ ‫ﺳﻮﻕ ﻛﺎﺳﺎﺑﺎﺭﺍﻃﺎ ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺤﻮﻝ ﺇﻟﻰ ﻣﺎ ﻳﺸﺒﻪ‬ ‫ﺳﻮﻗﺎ ﻣﻔﺘﻮﺣﺎ ﺑﻌﺪ ﺍﺣﺘﻼﻟﻪ ﻣﻦ ﻗﺒﻞ ﺍﻟﻔﺮﺍﺷﺔ ﻭ‬ ‫ﺍﻟﻌﺮﺑﺎﺕﻭﺍﻟﻄﺎﻭﻻﺕﺍﻟﺬﻳﻦﻗﺎﻣﻮﺍﺑﻘﻄﻌﻪ ﻭﺇﻏﻼﻗﻪ‬ ‫ﻓﻲ ﻭﺟﻪ ﺣﺮﻛﺔ ﺍﻟﺴﻴﺮ ﺑﺎﻟﻜﺎﻣﻞ ‪.‬ﻫﺬﺍ ﻭﻗﺪ ﻟﻘﻴﺖ‬ ‫ﺍﻟﻘﻮﺍﺕﺍﻟﻌﻤﻮﻣﻴﺔﺑﺪﺍﻳﺔﺍﻷﻣﺮ ﻣﻘﺎﻭﻣﺔﺷﺮﺳﺔﻣﻦ‬ ‫ﻗﺒﻞ ﺑﻌﺾ ﺍﻟﺒﺎﻋﺔ ﺍﻟﻤﺘﺠﻮﻟﻴﻦ ‪ ،‬ﻟﻜﻦ ﺍﻟﺼﺮﺍﻣﺔ‬ ‫ﺩﻓﻌﺘﻬﻢ ﺇﻟﻰ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻹﺧﻼﺀ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫ﻭﻣﻠﺤﻘﺎﺗﻪ ﺑﻌﺪ ﻣﻮﺍﺟﻬﺎﺕ ﻋﻨﻴﻔﺔ ﺩﺍﻣﺖ ﻟﺴﺎﻋﺎﺕ‬ ‫ﻃﻮﻳﻠﺔ ‪ ،‬ﺃﺳﻔﺮﺕ ﻋﻦ ﺇﺻﺎﺑﺔ ﻋﻨﺼﺮ ﻣﻦ ﻗﻮﺍﺕ‬ ‫ﺍﻟﺘﺪﺧﻞ ﺍﻟﺴﺮﻳﻊ ﻭﺁﺧﺮ ﻣﻦ ﺻﻔﻮﻑ ﻗﻮﺍﺕ ﺍﻟﺘﺪﺧﻞ‬ ‫ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﻘﻮﺍﺕ ﺍﻟﻤﺴﺎﻋﺪﺓ ﻓﻲ ﺣﻴﻦ ﻋﺮﻓﺖ‬ ‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻋﺘﻘﺎﻝ‪ 17‬ﻋﺸﺮﻣﺤﺘﺠﺎﻣﻦﺻﻔﻮﻑﺍﻟﺒﺎﻋﺔ‬ ‫ﺍﻟﻤﺘﺠﻮﻟﻴﻦ ﺑﺘﻬﻤﺔ ﻣﻘﺎﻭﻣﺔ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻌﻤﻮﻣﻴﺔ‬ ‫ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﻋﻨﺎﺻﺮﻫﺎ ﺃﺛﻨﺎﺀ ﺗﻨﻔﻴﺬﻫﻢ ﻷﻣﺮ‬ ‫ﺇﺩﺍﺭﻱ ﻳﻘﻀﻲ ﺑﺈﻓﺮﺍﻍ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻌﺎﻡ ﻣﻦ ﻣﺤﺘﻠﻴﻪ‬ ‫ﻭﻓﺘﺤﻪ ﺃﻣﺎﻡ ﺍﻟﻤﺮﻭﺭ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺳﻜﺎﻥ ﻣﺪﻳﻨﺔ‬ ‫ﻃﻨﺠﺔ ﺃﺻﺒﺤﻮﺍ ﻳﻌﺎﻧﻮﻥ ﻭﻣﻨﺬ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻣﻦ‬ ‫ﻇﺎﻫﺮﺓ ﺍﻛﺘﺴﺎﺡ ﺍﻟﺒﺎﻋﺔ ﺍﻟﻤﺘﺠﻮﻟﻴﻦ ﻟﺠﻤﻴﻊ ﺍﻷﺯﻗﺔ‬ ‫ﻭﺍﻷﺣﻴﺎﺀ ﺍﻟﺴﻜﻨﻴﺔ ﻭﺍﻟﺘﻲ ﺣﻮﻟﺖ ﻣﻤﺮﺍﺕ ﺍﻟﺮﺍﺟﻠﻴﻦ‬ ‫ﺇﻟﻰ ﻣﺤﻼﺕ ﺗﺠﺎﺭﻳﺔ ﺗﻀﻢ ﻣﺨﺘﻠﻒ ﺃﻧﻮﺍﻉ ﺍﻟﺴﻠﻊ‪.‬‬ ‫ﻋﻠﻤﺎ ﺃﻥ ﺍﻟﺠﻬﺎﺕ ﺍﻟﻤﺴﺆﻭﻟﺔ ﻇﻠﺖ ﺗﺘﻌﺎﻣﻞ ﻣﻊ‬ ‫ﻇﺎﻫﺮﺓ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺒﺎﻋﺔ ﺍﻟﺬﻳﻦ ﻳﻔﺘﺮﺷﻮﻥ ﺍﻷﺭﺻﻔﺔ‬ ‫ﻭﺍﻟﻄﺮﻗﺎﺕﺑﻌﺪﺩﻣﻦﺍﻟﻤﻨﺎﻃﻖﺑﺎﻟﻤﺪﻳﻨﺔﺧﺼﻮﺻﺎ‬ ‫ﺑﺄﺣﻴﺎﺀ ﺑﻨﻲ ﻣﻜﺎﺩﺓ )ﺷﺎﺭﻉ ﻣﻮﻻﻱ ﺳﻠﻴﻤﺎﻥ‪،‬ﺷﺎﺭﻉ‬

‫ﻣﻮﻻﻱﻋﻠﻲﺍﻟﺸﺮﻳﻒ(‪،‬ﺍﻟﺤﻲﺍﻟﺠﺪﻳﺪ)ﺷﺎﺭﻉﺍﻟﺸﺮﻳﻒ‬ ‫ﺍﻟﺴﺒﺘﻲ ‪،‬ﺷﺎﺭﻉ ﻣﻮﻻﻱ ﻋﺒﺪ ﺍﻟﺤﻔﻴﻆ(‪،‬ﺣﻲ ﺍﻟﺴﻼﻡ‬ ‫ﺃﻭ ﺣﻮﻣﺔ ﺍﻟﺤﺪﺍﺩ )ﺷﺎﺭﻉ ﻋﺎﺋﺸﺔ ﺍﻟﻤﺴﺎﻓﺮ( ‪،‬ﻣﺴﻨﺎﻧﺔ‬ ‫‪،‬ﺣﻲ ﺑﻨﻜﻴﺮﺍﻥ‪ ، ....‬ﺑﺸﻜﻞ ﺍﺣﺘﺮﺍﺯﻱ ﻭ)ﻣﻨﺎﺳﺒﺎﺗﻲ(‪،‬‬ ‫ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﻤﺎﺡ ﻟﻬﻢ ﺑﺎﻟﺘﺼﺮﻑ ﻛﻤﺎ‬ ‫ﻳﺸﺎﺅﻭﻥ ﻓﻲ ﺷﻮﺍﺭﻉ ﻭﺃﺯﻗﺔ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺣﻴﺎﺀ‬ ‫ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺤﺎﻝ ﻣﺆﺧﺮﺍ ﺃﻳﺎﻡ ﻋﻴﺪ‬ ‫ﺍﻷﺿﺤﻰ ﺍﻟﻤﺒﺎﺭﻙ ﺍﻷﺧﻴﺮ ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﺘﺪﺧﻞ ﻝ )‬ ‫ﺗﺤﺮﻳﺮ(ﺍﻟﻤﻠﻚﺍﻟﻌﺎﻡﺑﻌﺪﻋﻄﻠﺔﺍﻟﻌﻴﺪﻭﺳﻂﻣﻮﺟﺔ‬ ‫ﻣﻦﺍﻻﺣﺘﺠﺎﺟﺎﺕ ﺧﺎﺿﻬﺎﺍﻟﺒﺎﻋﺔﺿﺪ ﻗﺮﺍﺭﺍﻟﺴﻠﻄﺔ‪،‬‬ ‫ﻭﻫﻮﻧﻔﺲ ﺍﻟﺴﻴﻨﺎﺭﻳﻮﺍﻟﺬﻱﻳﺘﻜﺮﺭﻋﻨﺪﻛﻞ ﻣﻨﺎﺳﺒﺔ‬ ‫ﺩﻳﻨﻴﺔ ‪ ،‬ﻭﺫﻟﻚ ﺇﻟﻰ ﺩﺭﺟﺔ ﺃﻥ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺒﺎﻋﺔ‬ ‫ﺍﻟﻤﺘﺠﻮﻟﻴﻦ ﻭﻓﻲ ﻇﻞ ﺗﻜﺮﻳﺲ ﻫﺬﻩ ﺍﻷﻭﺿﺎﻉ‬ ‫ﺍﻟﺸﺎﺫﺓ ﺃﺻﺒﺤﻮﺍ ﻳﻌﺘﺒﺮﻭﻥ ﺍﺣﺘﻼﻟﻬﻢ ﻟﺒﻌﺾ‬ ‫ﺍﻟﺸﻮﺍﺭﻉ )ﻗﺎﻧﻮﻧﻴﺎ ﻭﺣﻘﺎ ﻣﺸﺮﻭﻋﺎ( ﻓﻲ ﺍﻧﺘﻈﺎﺭ ﺗﻮﻓﻴﺮ‬ ‫ﻟﻬﻢ ﺍﻟﺒﺪﻳﻞ ﺍﻟﺬﻱ ﻳﻀﻤﻦ ﻟﻬﻢ ﺍﺳﺘﻤﺮﺍﺭ ﻣﻤﺎﺭﺳﺔ‬ ‫ﺃﻧﺸﻄﺘﻬﻢ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻟﻀﻤﺎﻥ )ﻗﻮﺗﻬﻢ ﺍﻟﻤﻌﻴﺸﻲ(‪.‬‬ ‫ﻓﻴﻤﺎ ﺗﺮﻯ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻤﺤﻠﻴﺔ ﺃﻥ ﻣﻦ ﻭﺍﺟﺒﻬﺎ‬

‫ﺍﻟﻤﻨﻄﻘﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺷﺒﻪ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺴﻜﺎﻥ‪.‬‬ ‫ﻭﻓﺠــﺄﺓ ﺣﺼــﻞ ﻣﻮﺍﻃـــﻦ ﻣﻐﺮﺑـــﻲ ﻋﻠﻰ‬ ‫ﺭﺧﺼـﺔﺇﻗـــﺎﻣـــﺔ ﻣﻘﻬــــﻰ ﻭﻣﻄﻌــﻢﺑﺎﻟﺸﺎﻃﺊ‪،‬‬ ‫ﻓﺎﺣﺘﻞ ﻭﺳﻄﻪ ﻭﺳﻴﺘﺠﻪ ﻟﺨﺪﻣﺔ ﺯﺑﻨﺎﺋﻪ ﻭﻫﻮ ﻣﺎ‬ ‫ﺃﺿﺮ ﺑﺄﺻﺤﺎﺏ ﺍﻟﺪﻭﺭ ﺍﻟﺼـــﻴﻔﻴـــﺔ ﻭﺣــــﺪ ﻣﻦ‬ ‫ﺣﺮﻳﺔ ﺗﻨﻘﻠﻬــــﻢ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺩﻓﻊ ﺑﻌﻀﻬﻢ ﺇﻟﻰ‬ ‫ﺑﻴﻊ ﺇﻗﺎﻣﺎﺗﻬﻢ ﺃﻭ ﺇﻟﻰ ﻫﺠـــﺮ ﺍﻟﺸﺎﻃﺊ ﺑﻌﺪﻣﺎ‬ ‫ﻓﻘـــﺪ ﺧﺼﻮﺻﻴﺘــــﻪ‪ ،‬ﺧﺼﻮﺻﺎ ﻭﺃﻥ ﺑﻨــــﺎﺀ‬ ‫ﺍﻟﻄﺮﻳــﻖ ﻭﺇﻳﺼﺎﻝ ﺍﻟﻜﻬﺮﺑﺎﺀ ﺗـــﻢ ﺑﻤﺒﺎﺩﺭﺓ‬ ‫ﻭﺗﻤﻮﻳـﻞ ﺃﺻﺤﺎﺏ ﺍﻹﻗﺎﻣﺎﺕ ﺍﻟﺨﺼﻮﺻﻴﺔ‪...‬‬ ‫ﻟﻴﺘﺤـﻮﻝ ﺍﻟﺸﺎﻃﺊ ﺍﻟﺼﻐﻴﺮ ﺍﻟﺠﻤﻴﻞ ﺇﻟﻰ »ﻣﻴﻨﺎﺀ«‬ ‫ﻟﺘﻬﺮﻳﺐ ﺍﻟﻤﺨﺪﺭﺍﺕ !!!‪....‬‬

‫‪5‬‬

‫‪ó`FÉ`≤dG Ö`àµe Üô``îj‬‬

‫ﺣﺴـــﺐ ﺑﻌـﺾ‬ ‫ﺍﻟﻤﺼﺎﺩﺭ ﻓﺈﻥ ﺷﺨﺼﺎ ﻓﻲ‬ ‫ﻋﻘﺪﻩ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻭﻫﻮ‬ ‫ﺟﻨﺪﻱ ﻣﺘﻘﺎﻋﺪ‪ ،‬ﻗﺪ ﻫﺎﺟﻢ‬ ‫ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺨﻤﻴﺲ ‪8‬‬ ‫ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ ﻭﺑﺸﻜﻞ‬ ‫ﻫﺴﺘﻴﺮﻱ ‪ ،‬ﻣﻘﺮ ﺍﻟﻤﻠﺤﻘﺔ‬ ‫ﺍﻹﺩﺍﺭﻳﺔ ‪ 14‬ﺑﺤﻲ ﻓﺎﻝ‬ ‫ﻓﻠﻮﺭﻱ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﺪﺍﺋﺮﺓ‬ ‫ﺍﻟﺤﻀﺮﻳﺔ ﺍﻟﺴﻮﺍﻧﻲ‪ .‬ﺣﻴﺚ‬ ‫ﻫﺎﺟﻢﻭﺍﺟﻬﺔﻣﻜﺘﺐﺍﻟﻘﺎﺋﺪ‬ ‫ﺭﺋﻴﺲ ﺍﻟﻤﻠﺤﻘﺔ ﺍﻹﺩﺍﺭﻳﺔ‬ ‫ﻣﺨﻠﻔﺎ ﺑﻪ ﺩﻣﺎﺭﺍ ﻫﺎﺋﻼ‬ ‫ﻭﺧﺴﺎﺋــﺮ ﻣﺎﺩﻳﺔ ﻓﺎﺩﺣﺔ‬ ‫ﻧﺘﻴﺠﺔ ﺗﻜﺴﻴﺮ ﺯﺟﺎﺝ ﻧﻮﺍﻓﺬ‬ ‫ﻭﺑﺎﺏ ﺍﻟﻤﻜﺘﺐ ﻭﺗﺠﻬﻴﺰﺍﺗﻪ‬ ‫ﻭ ﻣﻠﺤﻘﺎ ﺗـــﻪ ‪ .‬ﺍ ﻟﺪ ﺍ ﺋﺮ ﺓ‬ ‫ﺍﻷﻣﻨﻴﺔ ﺍﻟﺨﺎﻣﺴﺔ ﺑﺎﻟﺤﻲ ﺍﻟﺠﺪﻳﺪ ﻭ ﻓﻮﺭ ﺇﺧﻄﺎﺭﻫﺎ‬ ‫ﺑﺎﻟﻮﺍﻗﻌﺔ ﻫﺮﻋﺖ ﻋﻨﺎﺻﺮﻫﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺴﺮﻋﺔ‬ ‫ﺇﻟﻰ ﻋﻴﻦ ﺍﻟﻤﻜﺎﻥ ‪ ،‬ﺣﻴﺚ ﻗﺎﻣﺖ ﺑﺎﻋﺘﻘﺎﻝ ﺍﻟﻤﻌﺘﺪﻱ‬ ‫ﻣﻦ ﺍﺟﻞ ﺍﺗﺨﺎﺫ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻓﻲ‬ ‫ﺣﻘﻪ‪.‬ﻭ ﺣﺴﺐ ﺃﺣﺪ ﻣﻮﻇﻔﻲ ﺍﻟﻤﻠﺤﻘﺔ ﺍﻟﻤﻌﻨﻴﺔ ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﻤﻌﺘﺪﻱ ﺳﺒﻖ ﻟﻪ ﻭﺃﻥ ﺗﺮﺩﺩ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‬

‫ﻋﻠﻰ ﻣﻘﺮ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ‬ ‫ﺑﻐــﺮﺽ ﺍﻟﺤﺼــــﻮﻝ ﻋﻠﻰ‬ ‫ﺷﻬﺎﺩﺓ ﺍﻹﻗﺎﻣﺔ ﺑﺪﻋﻮﻯ ﺃﻧﻪ‬ ‫ﻳﺴﻜﻦ ﻭﻟﻤﺪﺓ ﺗﻔﻮﻕ ﺍﻟﺴﺘﺔ‬ ‫ﺃﺷﻬﺮ ﺑﺸﻘﺔ ﻳﻜﺘﺮﻳﻬﺎ ﺭﻓﻘﺔ‬ ‫ﻋﺎﺋﻠﺘﻪ ﺑﺤﻲ ﺑﻴﻠﻴﺮ ﻭﺫﻟﻚ‬ ‫ﺩﻭﻥ ﺗﻮﻓﺮﻩ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﻜﺮﺍﺀ‬ ‫ﺃﻭ ﺃﻱ ﻭﺛﻴﻘﺔ ﻗﺎﻧﻮﻧﻴﺔ ﺃﺧﺮﻯ‬ ‫ﺗﺜﺒﺖ ﺻﺤﺔ ﺍﺩﻋﺎﺀﺍﺗﻪ ﺑﺤﻴﺚ‬ ‫ﻳﻤﻜﻦ ﻟﻠﺴﻠﻄﺔ ﺍﻟﻤﺤﻠﻴﺔ‬ ‫ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﻟﻤﻨﺤﻪ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ ﺍﻹﺩﺍﺭﻳﺔ ﺍﻟﻤﻄﻠﻮﺑﺔ‬ ‫ﻳﻀﻴﻒ ﻧﻔﺲﺍﻟﻤﺼﺪﺭ‪ .‬ﻭﻣﻦ‬ ‫ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺭﺟﺤﺖ ﻣﺼﺎﺩﺭ‬ ‫ﻣﺴﺘﻘﻠﺔ ﺃﻥ ﻳﻜﻮﻥ ﻭﺭﺍﺀ‬ ‫ﻫﺬﻩ ﺍﻟﺤﺎﺩﺛﺔ ﺍﻟﻐﺮﻳﺒﺔ ﺃﻣﺮ‬ ‫ﺧﻄﻴﺮ ﺩﻓﻌﻪ ﻟﻠﺘﺼﺮﻑ ﺑﺘﻠﻚ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﻨﻴﻔﺔ‬ ‫ﻣﻌﺮﺿﺎ ﻧﻔﺴﻪ ﻟﻠﺨﻄﺮ ﻭﻫﻮ ﻣﺎ ﺳﺘﻜﺸﻔﻪ ﻧﺘﺎﺋﺞ‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺘﻤﻬﻴﺪﻱ ﺍﻟﺬﻱ ﺑﺎﺷﺮﺗﻪ ﺍﻟﻀﺎﺑﻄﺔ‬ ‫ﺍﻟﻘﻀﺎﺋﻴﺔ ﻓﻲ ﺍﻟﻤﻮﺿﻮﻉ‪.‬‬

‫ﺭ‪ .‬ﻉ‬

‫‪áéæ£H óYÉ≤àe ó«≤Y ∫õæe ≈∏Y ƒ£°ùdG‬‬

‫‪ø°ûJ áéæW äÉ£∏°S ∑QÉÑŸG ≈ë°VC’G ó«Y áfóg ó©H‬‬ ‫‪ÚdƒéàŸG áYÉÑdG ≈∏Y Üô◊G‬‬

‫‪åjóM‬‬

‫ﻋﻠﻢ ﻣﻦ ﻣﺼﺎﺩﺭ ﻣﻄﻠﻌﺔ ‪ ،‬ﺃﻥ ﺇﺣﺪﻯ ﺍﻟﺸﻘﻖ‬ ‫ﺍﻟﺴﻜﻨﻴﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﺎﻟﻤﺠﻤﻊ ﺍﻟﺴﻜﻨﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‬ ‫ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﻮﻃﻨﻴﺔ ﺭﻗﻢ ‪ 1‬ﻃﺮﻳﻖ ﺍﻟﺮﺑﺎﻁ ﻭ ﺍﻟﺘﻲ‬ ‫ﺗﻌﻮﺩ ﻣﻠﻜﻴﺘﻬﺎ ﻟﻀﺎﺑﻂ ﺳﺎﻡ ﺳﺎﺑﻖ )ﻣﺘﻘﺎﻋﺪ(‬ ‫ﺑﺎﻟﺠﻴﺶ ﺍﻟﻤﻠﻜﻲ ﺑﺮﺗﺒﺔ ﻋﻘﻴﺪ )ﻡ‪/‬ﺵ( ﻳﺤﻤﻞ‬ ‫ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‪/‬ﺍﻟﻔﺮﻧﺴﻴﺔ ‪ ،‬ﻗﺪ ﺗﻌﺮﺿﺖ‬ ‫ﺻﺒﻴﺤﺔ ﺍﻻﺛﻨﻴﻦ‪ 5‬ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ ﺇﻟﻰ ﻋﻤﻠﻴﺔ ﺳﻄﻮ‬ ‫ﻣﻨﻈﻢ ﻣﻦ ﻃﺮﻑ ﻣﺠﻬﻮﻟﻴﻦ ‪ ،‬ﻭ ﺫﻟﻚ ﺑﻌﺪﻣﺎ‬ ‫ﺗﻤﻜﻨﻮﺍ ﻣﻦ ﺍﻗﺘﺤﺎﻡ ﺍﻟﺸﻘﺔ ﻣﺴﺘﻐﻠﻴﻦ ﻓﻲ ﺫﻟﻚ‬ ‫ﻏﻴﺎﺏ ﺃﺻﺤﺎﺑﻬﺎ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﺑﺎﻟﺪﻳﺎﺭ ﺍﻟﻔﺮﻧﺴﻴﺔ‬

‫ﺣﻤﺎﻳﺔﺍﻟﻤﻠﻚﺍﻟﻌﻤﻮﻣﻲﻭﺍﻟﺠﻤﺎﻋﻲﻭﻋﺪﻡﺍﻟﺴﻤﺎﺡ‬ ‫ﺑﺤﺎﻻﺕ )ﺍﻟﻔﻮﺿﻰ ﻭﺍﻟﺴﻴﺒﺔ( ﺍﻟﺘﻲ ﻳﺸﺘﻜﻲ ﻣﻨﻬﺎ‬ ‫ﺍﻟﺘﺠﺎﺭﺍﻟﻤﻨﻈﻤﻮﻥﻭﺍﻟﻤﻬﻴﻜﻠﻮﻥ‪،‬ﻭﻣﻌﻬﻢ ﺍﻟﻌﺪﻳﺪ‬ ‫ﻣﻦ ﺍﻟﺴﻜﺎﻥ‪ ،‬ﺧﺎﺻﺔ ﻣﻦ ﺍﻟﻘﺎﻃﻨﻴﻦ ﺑﺎﻟﻤﻨﺎﻃﻖ‬ ‫ﺍﻟﻤﻜﺘﻈﺔ ﺏ ) ﺍﻟﻔﺮﺍﺷﺔ( ‪ .‬ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺤﻀﺮﻳﺔ‬ ‫ﻟﻄﻨﺠﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺳﺒﻖ ﻟﻤﺠﺎﻟﺴﻬﺎ ﺍﻟﻤﺘﻌﺎﻗﺒﺔ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﻧﺎﻗﺸﺖ ﺇﺷﻜﺎﻟﻴﺔ ﻇﺎﻫﺮﺓ ﺍﻟﺒﺎﻋﺔ‬ ‫ﺍﻟﻤﺘﺠﻮﻟﻴﻦ ﺑﺎﻟﻤﺪﻳﻨﺔ ‪ ،‬ﺗﻘﻒ ﻛﻜﻞ ﻣﺮﺓ ﻋﺎﺟﺰﺓ‬ ‫ﻋﻦ ﺗﻮﻓﻴﺮ ﺃﻱ ﺣﻠﻮﻝ ﻣﻮﺿﻮﻋﻴﺔ ﻭﻭﺍﻗﻌﻴﺔ ﻟﻮﻗﻒ‬ ‫ﻧﺰﻳﻒ )ﺍﻟﻔﺮﺍﺷﺔ( ﻭﺇﻋﻼﻥ ﺧﻄﺔ ﻭﺍﺿﺤﺔ ﺑﺘﻨﺴﻴﻖ‬ ‫ﻣﻊ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻤﺤﻠﻴﺔ ﻟﺘﺤﺮﻳﺮ ﺍﻟﻤﻠﻚ ﺍﻟﻌﻤﻮﻣﻲ‪،‬‬ ‫ﻣﻘﺎﺑﻞﺍﺭﺗﻔﺎﻉﺍﻷﺻﻮﺍﺕﺍﻟﻤﻄﺎﻟﺒﺔﺑﺘﺄﻫﻴﻞﺍﻷﺳﻮﺍﻕ‬ ‫ﻭﺇﻋﺎﺩﺓ ﻫﻴﻜﻠﺔ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﺠﺎﺭﻱ ﻭﺇﻋﺪﺍﺩ ﻓﻀﺎﺀﺍﺕ‬ ‫ﺟﺪﻳﺪﺓ ﺗﺴﺘﻮﻋﺐ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﻭﻓﻖ ﺷﺮﻭﻁ ﺗﺤﺘﺮﻡ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﻠﻚ ﺍﻟﺠﻤﺎﻋﻲ ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻣﻦ‬ ‫ﺷﺄﻧﻬﺎ ﺗﺤﻘﻴﻖ ﻣﺪﺍﺧﻴﻞ ﻫﺎﻣﺔ ﻟﺨﺰﻳﻨﺔ ﺍﻟﺪﻭﻟﺔ‪.‬‬

‫ﺭﺷﻴﺪ ﻋﺒﻮﺩ‬

‫‪ƒ°üdG‬‬

‫‪OƒÑYó«°TQ : ôjƒ°üJ‬‬

‫ﺭ‪ .‬ﻉ‬

‫‪áaÉ◊G ≈¡≤e ádÉÑb áãL ßØ∏j ôëÑdG‬‬

‫‪?..I‬‬ ‫‪Q‬‬

‫ﺭﻏﻢ ﺍﻷﺯﻣــﺔ ﺍﻻﻗﺘﺼﺎﺩﻳــﺔ‬ ‫ﺍﻟﺘﻲ ﺗﻌﻴﺸﻬﺎ ﺇﺳﺒﺎﻧﻴــﺎ ﻭﺭﻏﻢ‬ ‫ﺍﻹﺟــﺮﺍﺀﺍﺕ ﺍﻷﻣﻨﻴـﺔ ﺍﳴﺸــﺪﺩﺓ‬ ‫ﺑﺎﳴﻴﻨﺎﺀ ﺍﳴﺘﻮﺳﻄﻲ ‪ ،‬ﻻﺯﺍﻝ ﻫﺆﻻﺀ‬ ‫ﺍﻟﺼﻐﺎﺭ ﻳﺤﺎﻭﻟﻮﻥ ﻋﺒﺜﺎ )ﺍﻟﺤﺮﻳﻚ(‬ ‫ﺇﳳ ﺍﻟﻀﻔﺔ ﺍﻷﺧﺮﻯ ﻣﺘﺴﻠﻘﻴـــﻦ‬ ‫ﺷﺎﺣﻨﺎﺕ ﺍﻟﻨﻘﻞ ﺍﻟﺪﻭﻟﻲ ﺍﻧﻄﻼﻗﺎ‬ ‫ﻣــﻦ ﺷــﺎﺭﻉ ﻣــﻮﻻﻱ ﺇﺳﻤﺎﻋﻴﻞ‬ ‫ﺑﻄﻨﺠﺔ‪ ،‬ﻣﻌﺮﺿ‪ ‬ﺣﻴﺎﺗﻬﻢ ﻟﺨﻄﺮ‬ ‫ﺍﳴــﻮﺕ ﺗﺤــﺖ ﻋﺠﻼﺕ ﻫﺬﻩ‬ ‫ﺍﻟﺸﺎﺣﻨﺎﺕ ﺍﻟﻌﻤﻼﻗﺔ‪...‬‬

‫‪ ،‬ﺣﻴﺚ ﺗﻤﻜﻨﻮﺍ ﺧﻼﻟﻬﺎ ﻣﻦ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﺗﻠﻔﺎﺯ‬ ‫ﻛﺒﻴﺮ ﻣﺴﻄﺢ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﻤﻤﺘﺎﺯ ﻭ ﺃﻓﺮﺷﺔ ﻭﺃﺟﻬﺰﺓ‬ ‫ﺇﻟﻜﺘﺮﻭﻧﻴﺔ ﻭﺣﺎﺳﻮﺏ ﺷﺨﺼﻲ ﻭ ﺃﺷﻴﺎﺀ ﺃﺧﺮﻯ‬ ‫ﺛﻤﻴﻨﺔ ﻛﺎﻧﺖ ﺑﺎﻟﺸﻘﺔ‪.‬ﻭ ﺇﻟﻰ ﺫﻟﻚ ﻓﻘﺪ ﻗﺎﻣﺖ‬ ‫ﻋﻨﺎﺻﺮ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻷﻣﻨﻴﺔ ‪ 11‬ﻭ ﺍﻟﺸﺮﻃﺔ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﻭ ﺍﻟﺘﻘﻨﻴﺔ ﺑﻌﻤﻠﻴﺔ ﺍﻟﻤﻌﺎﻳﻨﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻟﻠﺸﻘﺔ‬ ‫ﺍﻟﻤﻨﻜﻮﺑﺔ ﺻﺒﻴﺤﺔ ﺍﻷﺭﺑﻌﺎﺀ ‪ 7‬ﻧﻮﺑﺮ ﺍﻟﺠﺎﺭﻱ ﻣﻦ‬ ‫ﺍﺟﻞ ﺭﻓﻊ ﺍﻷﺩﻟﺔ ﺍﻟﺠﻨﺎﺋﻴﺔ ﻣﻦ ﻣﺴﺮﺡ ﺍﻟﺠﺮﻳﻤﺔ ﻗﺒﻞ‬ ‫ﻣﺒﺎﺷﺮﺓﺍﻟﺘﺤﻘﻴﻖﻓﻲﺍﻟﻨﺎﺯﻟﺔ‪.‬‬

‫ﻟﻔﻈﺖ ﻣﻴﺎﻩ ﺍﻟﺒﺤﺮ ﺟﺜﺔ ﻟﺠﻨﺲ ﺫﻛﺮ ﻗﺒﺎﻟﺔ‬ ‫ﻣﻘﻬﻰ ﺍﻟﺤﺎﻓﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﺴﺎﺀ ﺃﻣﺲ ﺍﻟﺠﻤﻌﺔ ‪9‬‬ ‫ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ‪ ،‬ﻭﺑﻌﺪ ﺇﺷﻌﺎﺭ ﻣﺼﻠﺤﺔ ﺍﻟﺸﺮﻃﺔ‬ ‫ﺑﺎﻟﺤﺎﺩﺙ‪،‬ﺍﻧﺘﻘﻞ ﺭﺟﺎﻟﻬﺎﺇﻟﻰﻋﻴﻦ ﺍﻟﻤﻜﺎﻥﻣﻦﺃﺟﻞ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﺎﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻤﻌﻤﻮﻝ ﺑﻬﺎ‪ ،‬ﻗﺼﺪ ﺍﻹﺣﺎﻃﺔ‬ ‫ﺑﻈﺮﻭﻑ ﻭﺣﻴﺜﻴﺎﺕ ﺍﻟﺤﺎﺩﺙ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺭﺟﺎﻝ‬ ‫ﺍﻟﻮﻗﺎﻳﺔﺍﻟﻤﺪﻧﻴﺔﺍﻟﺬﻳﻦﺍﻧﺘﺸﻠﻮﺍﺍﻟﺠﺜﺔ‪،‬ﺣﻴﺚﺗﺒﻴﻦ‬ ‫ﺃﻧﻬﺎ ﺗﻌﻮﺩ ﻟﻤﻬﺎﺟﺮ ﺇﻓﺮﻳﻘﻲ ﻣﻦ ﺟﻨﻮﺏ ﺍﻟﺼﺤﺮﺍﺀ‪،‬‬ ‫ﻭﻧﻘﻠﻮﻫﺎ ﺇﻟﻰ ﻣﺴﺘﻮﺩﻉ ﺍﻷﻣﻮﺍﺕ ﺑﻐﺮﺽ ﺇﺧﻀﺎﻋﻬﺎ‬ ‫ﻟﻠﻤﺴﻄﺮﺓﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪.‬‬ ‫ﻭﺣﺴﺐ ﻣﺼﺪﺭ ﻣﻘﺮﺏ‪ ،‬ﻓﺈﻧﻪ ﺧﻼﻝ ﺍﻷﻳﺎﻡ‬ ‫ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻤﺎﺿﻴﺔ‪ ،‬ﻟﻔﻆ ﻛﺬﻟﻚ ﺷﺎﻃﺊ »ﺳﻴﺪﻱ‬

‫ﺍﻟﻤﻨﺎﺭﻱ« ﺟﺜﺘﻴﻦ ﺗﻌﻮﺩﺍﻥ ﻷﻓﺎﺭﻗـــﺔ ﺟﻨﻮﺏ‬ ‫ﺍﻟﺼﺤﺮﺍﺀ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻠﻔﻆ ﺍﻟﺒﺤﺮ ﺟﺜﺔ ﺃﺧﺮﻯ ﻓﻴﻤﺎ‬ ‫ﺑﻌﺪ‪.‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﻟﻤﺼﺪﺭ ﺫﺍﺗﻪ ﺃﻧﻪ ﺧﻼﻝ ﺃﻳﺎﻡ ﻋﻴﺪ‬ ‫ﺍﻷﺿﺤﻰ‪،‬ﺗﺴﺮﺑﺖﻣﻌﻠﻮﻣﺎﺕﺗﻔﻴﺪﺑﻤﺤﺎﻭﻟﺔﻗﻴﺎﻡﻣﺎ‬ ‫ﻣﺠﻤﻮﻋﻪ‪ 7‬ﺃﻓﺎﺭﻗﺔﺟﻨﻮﺏ ﺍﻟﺼﺤﺮﺍﺀ‪ ،‬ﺑﻌﻤﻠﻴﺔﻫﺠﺮﺓ‬ ‫ﺳﺮﻳﺔﺻﻮﺏ ﺍﻟﻀﻔﺔﺍﻷﺧﺮﻯ‪،‬ﺍﻧﻄﻼﻗﺎﻣﻦﺍﻟﺸﻤﺎﻝ‬ ‫ﺍﻟﻤﻐﺮﺑﻲ‪،‬ﺣﻴﺚ ﻳﺮﺟﺢﺃﻥﺗﻜﻮﻥﻫﺬﻩ ﺍﻟﺠﺜﺚﺍﻷﺭﺑﻊ‬ ‫ﺍﻟﺘﻲﺭﻣﺖﺑﻬﺎﻣﻴﺎﻩﺍﻟﺒﺤﺮﺗﻌﻮﺩﻟﻠﻤﺠﻤﻮﻋﺔﺫﺍﺗﻬﺎ‪،‬‬ ‫ﻓﻲ ﺍﻧﺘﻈﺎﺭ ﻇﻬﻮﺭ ﺃﺛﺮ ﻟﻸﺷﺨﺎﺹ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ‬ ‫ﻳﻌﺘﺒﺮﻭﻥﻓﻲﻋﺪﺍﺩﺍﻟﻤﻔﻘﻮﺩﻳﻦ!‪.‬‬

‫ﻡ‪ .‬ﺇﻣﻐﺮﺍﻥ‬

‫‪654 Oó©dG‬‬ ‫اﻗﺘﺼﺎد اﻟﺠﻬﺔ‬ ‫‪: ΩÓ```YEG ∫Éª°ûdG ≥`WÉæÃ QÉªãà°S’G ºYód hQhCG ¿ƒ«∏e 12‬‬ ‫‪á`°ü°üîàe ójóL á`«fhõØ«∏J IÉ`æb‬‬ ‫‪á```«bô°ûdG á`¡``÷Gh‬‬ ‫‪AÉ`°†«ÑdGQGódG øe ≥`∏£æJ‬‬ ‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫ﻧﻈـــﻢ ﻳـــﻮﻡ ﺍﻟﺨﻤﻴــﺲ ﺍﻟﻤﺎﺿــﻲ‬ ‫ﺑﺎﻟﺤﺴﻴﻤﺔ ﻳــﻮﻡ ﺗﻮﺍﺻﻠﻲ ﺣﻮﻝ ﺑﺮﻧﺎﻣــﺞ‬ ‫»ﺍﻟﻤﻐﺎﺭﺑﺔ ﺍﻟﻤﻘﻴﻤﻮﻥ ﺑﺎﻟﺨﺎﺭﺝ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ‬ ‫ﺑﺎﻟﻤﻐﺮﺏ«ﺑﻤﺸﺎﺭﻛــﺔﻣﺠﻤﻮﻋﺔﻣﻦﺍﻟﻤﺴﺆﻭﻟﻴــﻦ‬ ‫ﺍﻟﻤﺤﻠﻴﻴــﻦﻭﺍﻟﻔﺎﻋﻠﻴﻦﺍﻻﻗﺘﺼﺎﺩﻳﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺪﻳﺮ ﺍﻟﻤﺮﻛﺰ ﺍﻟﺠﻬﻮﻱ ﻟﻼﺳﺘﺜﻤﺎﺭ‬ ‫ﺑﺎﻟﺤﺴﻴﻤﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ ﺍﻟﻤﺰﻳﺪ‪ ،‬ﻓﻲ ﺗﺼﺮﻳﺢ‬ ‫ﻟﻠﺼﺤﺎﻓﺔ ﺇﻥ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﻳﺘﻮﺧﻰ ﺍﺳﺘﻘﻄﺎﺏ‬ ‫ﺣﺎﻣﻠﻲ ﺍﻟﻤﺸﺎﺭﻳﻊ ﻭﺗﻌﺮﻳﻒ ﺍﻟﻤﺸﺎﺭﻛﻴﻦ ﺑﻔﺮﺹ‬ ‫ﺍﻻﺳﺘﺜﻤﺎﺭ ﻓﻲ ﻣﻨﺎﻃﻖ ﺍﻟﺸﻤﺎﻝ ﻭﺍﻟﺠﻬﺔ ﺍﻟﺸﺮﻗﻴﺔ‪،‬‬ ‫ﻣﻮﺿﺤﺎ ﺃﻧﻪ ﺳﻴﺘﻢ ﺍﻧﺘﻘﺎﺀ ‪ 15‬ﻣﺸﺮﻭﻋﺎ ﻟﻼﺳﺘﻔﺎﺩﺓ‬ ‫ﻣﻦ ﻣﻮﺍﻛﺒﺔ ﺩﺍﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﻤﺎﻟﻲ‬ ‫ﻭﺍﻹﺩﺍﺭﻱ ﻭﺩﺭﺍﺳﺔ ﺍﻟﺴﻮﻕ ﻭﺍﻟﺘﺴﻮﻳﻖ‪.‬‬ ‫ﻣﻦ ﺟﺎﻧﺒـــﻪ‪ ،‬ﺃﺑـــﺮﺯ ﻛﺮﻳﺴﺘـــﻮﺱ‬ ‫ﻛﺮﻳﺴﺘﻮﺩﻭﻟﻴﺪ‪،‬ﻣﻤﺜﻞﺍﻟﻤﻨﻈﻤﺔﺍﻟﺪﻭﻟﻴﺔﻟﻠﻬﺠﺮﺓ‪،‬‬ ‫ﺍﻟﺸﺮﻳﻜﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻷﺧﻴﺮ‬ ‫ﻛﻔﻴﻞ ﺑﺘﺤﻔﻴﺰ ﺇﺳﻬﺎﻡ ﻛﻔﺎﺀﺍﺕ ﺍﻟﺠﺎﻟﻴﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‬ ‫ﺍﻟﻤﻘﻴﻤﺔ ﺑﺎﻟﺒﻠﺪﺍﻥ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻟﻔﺎﺋﺪﺓ ﺍﻟﺘﻨﻤﻴﺔ‬ ‫ﺍﻟﻤﺤﻠﻴﺔ ﺑﺎﻟﻤﻐﺮﺏ‪ ،‬ﻣﻀﻴﻔﺎ ﺃﻥ ﺍﻟﻤﺸﺎﺭﻳﻊ ﺍﻟﺘﻲ‬ ‫ﺳﻴﺘﻢﺍﻧﺘﻘﺎﺅﻫﺎﺳﺘﺘﻢﻣﻮﺍﻛﺒﺘﻬﺎﻣﻦﻃﺮﻑﺍﻟﻮﺯﺍﺭﺓ‬ ‫ﺍﻟﻤﻨﺘﺪﺑﺔﺍﻟﻤﻜﻠﻔﺔﺑﺎﻟﻤﻐﺎﺭﺑﺔﺍﻟﻤﻘﻴﻤﻴﻦﺑﺎﻟﺨﺎﺭﺝ‪،‬‬ ‫ﻭﻣﺆﺳﺴﺔ ﺍﻟﺤﺴﻦ ﺍﻟﺜﺎﻧﻲ ﻟﻠﻤﻐﺎﺭﺑﺔ ﺍﻟﻤﻘﻴﻤﻴﻦ‬ ‫ﺑﺎﻟﺨﺎﺭﺝ‪٬‬ﻭﺍﻟﻤﺮﺍﻛﺰﺍﻟﺠﻬﻮﻳﺔﻟﻼﺳﺘﺜﻤﺎﺭ ﻭﺍﻟﻤﻨﻈﻤﺔ‬ ‫ﺍﻟﺪﻭﻟﻴﺔﻟﻠﻬﺠﺮﺓ‪.‬‬ ‫ﻭﺃﺷﺎﺭ ﺇﻟﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﺬﻱ ﻳﻄﻤﺢ‬

‫ﺇﻟﻰﺍﻟﻨﻬﻮﺽﺑﺎﻟﻤﺸﺎﺭﻳﻊﺍﻟﺨﻼﻗﺔﻭﻳﺜﻤﻦﺍﻟﻤﻮﺍﺭﺩ‬ ‫ﺍﻟﻤﺤﻠﻴﺔ‪ ،‬ﻗﺪ ﺃﻋﻄﻴﺖ ﺍﻧﻄﻼﻗﺘﻪ ﻓﻲ ﻏﺸﺖ‬ ‫ﺍﻟﻤﻨﺼﺮﻡ ﻟﻤﺪﺓ ‪ 24‬ﺷﻬﺮﺍ ﻭﺑﻐﻼﻑ ﻣﺎﻟﻲ ﺑﻘﻴﻤﺔ‬ ‫‪ 21‬ﻣﻠﻴﻮﻥ ﺃﻭﺭﻭ‪.‬‬ ‫ﻣﻦ ﺟﻬﺘـــﻪ‪ ،‬ﺃﻛــﺪ ﺍﻟﻤﺪﻳﺮ ﺍﻟﺠﻬــﻮﻱ‬ ‫ﻟﻠﻀﺮﺍﺋﺐﺑﺎﻟﺤﺴﻴﻤﺔ‪،‬ﺍﻟﺪﺭﻳﻮﺵﺍﻟﺤﺴﻴﻦﺑﺮﻳﺶ‪،‬‬ ‫ﺃﻥ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻟﻀﺮﻳﺒﻴﺔ ﺗﻢ ﻣﻨﺤﻬﺎ‬

‫‪á`«FÉŸG á`°TôØdG ¢TÉ©àfG‬‬ ‫‪¢ûFGô©dG ¢VƒëH‬‬

‫ﺫﻛﺮﺕ ﻭﻛﺎﻟﺔ ﺍﻟﺤﻮﺽ ﺍﻟﻤﺎﺋﻲ ﺍﻟﻠﻮﻛﻮﺱ ﺃﻥ ﻧﺴﺒﺔ ﺍﻟﻤﻞﺀ ﺑﺴﺪﻭﺩ‬ ‫ﺣﻮﺽ ﺍﻟﻠﻮﻛﻮﺱ ﺑﺎﻟﻤﻨﻄﻘﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻟﻠﻤﻤﻠﻜﺔ ﺑﻠﻐﺖ‪ ،‬ﺍﻟﻰ ﺣﺪﻭﺩ ﻳﻮﻡ ‪6‬‬ ‫ﻧﻮﻓﻤﺒﺮ ﺍﻟﺠﺎﺭﻱ‪ 54،‬ﺑﺎﻟﻤﺎﺋﺔ‪ ،‬ﺃﻱ ﻣﺎ ﻳﻌﺎﺩﻝ ‪ 626‬ﻣﻠﻴﻮﻥ ﻣﺘﺮ ﻣﻜﻌﺐ‪.‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﻥ ﻧﺴﺒﺔ ﺍﻟﻤﻞﺀ ﺍﻟﻰ ﺣﺪﻭﺩ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻤﺬﻛﻮﺭ ﺑﺴﺪﻭﺩ ﻣﻨﻄﻘﺔ‬ ‫ﻧﻔﻮﺫ ﺣﻮﺽ ﺍﻟﻠﻮﻛﻮﺱ ﻫﻲ ﺃﻗﻞ ﻣﻤﺎ ﺗﻢ ﺗﺴﺠﻴﻠﻪ ﻓﻲ ﻧﻔﺲ ﺍﻟﻴﻮﻡ ﻣﻦ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻔﺎﺭﻃﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺑﻠﻐﺖ ﺧﻼﻟﻬﺎ ﻧﺴﺒﺔ ﺍﻟﻤﻞﺀ ﻧﺤﻮ ‪ 73‬ﺑﺎﻟﻤﺎﺋﺔ ﺍﻭ ﻣﺎ‬ ‫ﻳﻌﺎﺩﻝ‪ 838‬ﻣﻠﻴﻮﻥ ﻣﺘﺮ ﻣﻜﻌﺐ‪.‬‬ ‫ﻭﺃﺑﺮﺯ ﺍﻟﻤﺼﺪﺭ ﺍﻥ ﺍﻣﻄﺎﺭ ﺍﻟﺨﻴﺮ ﺍﻟﺘﻲ ﺳﻘﻄﺖ ﻋﻠﻰ ﺍﻟﻤﻨﻄﻘﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ‬ ‫ﻣﻦ ﺍﻟﻤﻤﻠﻜﺔ ﻣﻜﻨﺖ ﻣﻦ ﺍﻟﺮﻓﻊ ﻣﻦ ﻧﺴﺒﺔ ﻣﻞﺀ ﺍﻟﺴﺪﻭﺩ ﺍﻟﺘﻲ ﻋﺮﻓﺖ ﺗﺮﺍﺟﻌﺎ‬ ‫ﺑﺴﺒﺐﺷﺢﺍﻻﻣﻄﺎﺭ ﺧﻼﻝﺍﻟﻔﺘﺮﺓﺍﻟﺴﺎﺑﻘﺔ‪،‬ﻣﺆﻛﺪﺍﺍﻧﻪﻣﻦﺍﻟﻤﺘﻮﻗﻊﺍﻥﺗﺆﺛﺮ‬ ‫ﻧﺴﺒﺔ ﺍﻟﻤﻞﺀ ﻓﻲ ﺍﻟﺴﺪﻭﺩ ﺍﻟﻤﻌﻨﻴﺔ ﺍﻳﺠﺎﺑﺎ ﻋﻠﻰ ﺍﻻﺭﺍﺿﻲ ﺍﻟﻔﻼﺣﻴﺔ ﺍﻟﻤﺴﻘﻴﺔ‪،‬‬ ‫ﻛﻤﺎ ﺳﺘﺆﻣﻦ ﺍﻟﻤﺎﺀ ﺍﻟﺼﺎﻟﺢ ﻟﻠﺸﺮﺏ ﺑﺸﻜﻞ ﻭﺍﻓﺮ‪.‬‬ ‫ﻭﺍﻋﺘﺒﺮ ﺍﻟﻤﺼﺪﺭﺫﺍﺗﻪﺃﻥﻣﻦ ﺷﺄﻥﺍﻟﻜﻤﻴﺎﺕ ﺍﻟﻤﺘﻮﺍﺟﺪﺓﺑﺎﻟﺴﺪﻭﺩ ﺣﺎﻟﻴﺎ‬ ‫ﺍﻥ ﺗﺴﺎﻫﻢ ﻓﻲ ﺍﻟﺮﻓﻊ ﻣﻦ ﻣﺮﺩﻭﺩﻳﺔ ﺍﻟﻤﻮﺳﻢ ﺍﻟﻔﻼﺣﻲ ﺍﻟﺤﺎﻟﻲ ﻭﺍﻟﺮﻓﻊ ﻣﻦ‬ ‫ﺍﻟﻤﺨﺰﻭﻥ ﺍﻟﻤﺎﺋﻲ‪ ،‬ﺧﺎﺻﺔ ﻭﺍﻥ ﻣﻮﺳﻢ ﺍﻟﺘﺴﺎﻗﻄﺎﺕ ﻣﺎﺯﺍﻝ ﻓﻲ ﺑﺪﺍﻳﺘﻪ ﻣﻤﺎ‬ ‫ﻳﺆﺷﺮ ﻋﻠﻰ ﻣﻮﺳﻢ ﻓﻼﺣﻲ »ﻣﺘﻤﻴﺰ ﻭﺣﺼﻴﻠﺔ ﻫﻴﺪﺭﻭﻟﻮﺟﻴﺔ ﻣﺸﺠﻌﺔ« ﻣﻦ‬ ‫ﺷﺄﻧﻬﺎ ﺍﻥ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﻫﺎﻣﺎ ﻓﻲ ﺗﺄﻣﻴﻦ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻤﻨﻄﻘﺔ‪.‬‬

‫ﻟﺤﺎﻣﻠﻲﺍﻟﻤﺸﺎﺭﻳﻊ‪،‬ﺧﺎﺻﺔﻣﻦﺃﺟﻞﺇﺣﺪﺍﺙﻣﻘﺎﻭﻻﺕ‬ ‫ﺻﻐﻴﺮﺓ ﺟﺪﺍ‪ ،‬ﻣﻦ ﺿﻤﻨﻬﺎ ﺍﻟﻤﻌﺪﻝ ﺍﻟﺘﻔﻀﻴﻠﻲ‬ ‫ﻟﻠﻀﺮﻳﺒﺔ ﻋﻠﻰ ﺍﻟﺸﺮﻛﺎﺕ )‪ 15‬ﺑﺎﻟﻤﺎﺋﺔ( ﺍﻟﺠﺎﺭﻱ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ ﻣﻨﺬ ‪ ،2011‬ﻭﺍﻹﻋﻔــﺎﺀ ﻣﻦ ﺍﻟﻀﺮﺍﺋــﺐ‬ ‫ﻭﻣﻦ ﺍﻟﻀﺮﻳﺒﺔ ﺍﻟﺤﻀﺮﻳﺔ ﺧﻼﻝ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺨﻤﺲ‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻛﺬﺍ ﺍﻹﻋﻔﺎﺀ ﻣﻦ ﺍﻟﻀﺮﻳﺒﺔ ﻋﻠﻰ ﺍﻟﻘﻴﻤﺔ‬ ‫ﺍﻟﻤﻀﺎﻓﺔﻻﻗﺘﻨﺎﺀﺍﻟﺘﺠﻬﻴﺰﺍﺕ‪.‬‬

‫‪: §«£îàdG á«Hhóæe Iôcòe Ö°ùM‬‬

‫‪Ú∏WÉ©dG OóY ´ÉØJQG‬‬ ‫‘ ‪Üô¨ŸG‬‬

‫ﺍﺭﺗﻔﻊ ﻋﺪﺩ ﺍﻟﻌﺎﻃﻠﻴﻦ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ﺧﻼﻝ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺠﺎﺭﻳﺔ‬ ‫ﻋﻠﻰﺍﻟﻤﺴﺘﻮﻯﺍﻟﻮﻃﻨﻲﺑﻨﺴﺒﺔ‪ 4,8‬ﺑﺎﻟﻤﺌﺔ‪،‬ﺃﻱﺧﻤﺴﻴﻦﺃﻟﻒﻋﺎﻃﻞﻋﻦﺍﻟﻌﻤﻞ‪،‬‬ ‫ﻋﻤﺎ ﻛﺎﻥﻋﻠﻴﻪﻓﻲﺍﻟﻔﺘﺮﺓﻧﻔﺴﻬﺎ ﻣﻦ‪،2011‬ﺣﺴﺒﻤﺎﺃﻓﺎﺩﺕﺍﻟﻤﻨﺪﻭﺑﻴﺔﺍﻟﺴﺎﻣﻴﺔ‬ ‫ﻟﻠﺘﺨﻄﻴﻂ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﻤﻨﺪﻭﺑﻴﺔ ﻓﻲ ﻣﺬﻛﺮﺓ ﺇﺧﺒﺎﺭﻳﺔ ﺣﻮﻝ ﻭﺿﻌﻴﺔ ﺳﻮﻕ ﺍﻟﺸﻐﻞ ﺧﻼﻝ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺳﻨﺔ ‪ 2012‬ﺃﻥ »ﻋﺪﺩ ﺍﻟﻌﺎﻃﻠﻴﻦ ﺍﻧﺘﻘﻞ ﻣﻦ ﻣﻠﻴﻮﻥ ﻭ‪940‬‬ ‫ﺃﻟﻔﺎ ﺧﻼﻝ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺳﻨﺔ ‪ ،2011‬ﺇﻟﻰ ﻣﻠﻴﻮﻥ ﻭ‪ 990‬ﺍﻟﻒ ﺧﻼﻝ ﻧﻔﺲ‬ ‫ﺍﻟﻔﺘﺮﺓ ﻣﻦ ‪ «2012‬ﺃﻱ »ﺑﺎﺭﺗﻔﺎﻉ ﻗﺪﺭﻩ ﺧﻤﺴﻮﻥ ﺍﻟﻒ ﻋﺎﻃﻞ« ﻭﺑﺎﻟﺘﺎﻟﻲ ﺍﺭﺗﻔﻊ‬ ‫ﻣﻌﺪﻝ ﺍﻟﺒﻄﺎﻟﺔ ﺣﺴﺐ ﺍﻟﻤﺼﺪﺭ ﻧﻔﺴﻪ ﻣﻦ ‪ 9,1‬ﺑﺎﻟﻤﺌﺔ ﺍﻟﻰ ‪ 9,4‬ﺑﺎﻟﻤﺌﺔ ﺑﻴﻦ‬ ‫ﺍﻟﻔﺘﺮﺗﻴﻦ‪ 45) ،‬ﺃﻟﻔﺎ ﻓﻲ ﺍﻟﻮﺳﻂ ﺍﻟﺤﻀﺮﻱ ﻭﺧﻤﺴﺔ ﺁﻻﻑ ﻓﻲ ﺍﻟﻮﺳﻂ ﺍﻟﻘﺮﻭﻱ(‪.‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﻟﻤﺼﺪﺭ ﻧﻔﺴﻪ ﺃﻥ ﺍﻫﻢ ﺍﻻﺭﺗﻔﺎﻋﺎﺕ ﺳﺠﻠﺖ ﻓﻲ ﺍﻟﻮﺳﻂ ﺍﻟﺤﻀﺮﻱ‬ ‫ﻟﺪﻯ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺒﺎﻟﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ﺑﻴﻦ‪ 15‬ﻭ‪ 24‬ﺳﻨﺔ )‪ +2,8‬ﻧﻘﻄﺔ( ﻭﺑﻴﻦ ‪ 25‬ﻭ‪34‬‬ ‫ﺳﻨﺔ )‪ +1,2‬ﻧﻘﻄﺔ(‪.‬‬ ‫ﻛﻤﺎ ﺳﺠﻠﺖ ﺍﻟﻤﻨﺪﻭﺑﻴﺔ ﺍﺭﺗﻔﺎﻋﺎ ﻓﻲ ﺍﻟﺒﻄﺎﻟﺔ ﻓﻲ ﺍﻟﻮﺳﻂ ﺍﻟﻘﺮﻭﻱ ﻟﺪﻯ‬ ‫ﺍﻟﺸﺒﺎﺏﺍﻟﺒﺎﻟﻎ ﻣﻦﺍﻟﻌﻤﺮﺑﻴﻦ‪ 15‬ﻭ‪ 24‬ﺳﻨﺔ)‪ +0,7‬ﻧﻘﻄﺔ(ﻭﺍﻟﻌﺎﻣﻠﻴﻦﺍﻟﺒﺎﻟﻐﻴﻦ‬ ‫ﻣﻦ ﺍﻟﻌﻤﺮ ﻣﺎ ﺑﻴﻦ ‪ 35‬ﻭ‪ 44‬ﺳﻨﺔ )‪ +0,6‬ﻧﻘﻄﺔ(‪.‬‬ ‫ﻭﺗﺎﺑﻌﺖ ﺍﻟﻤﺬﻛﺮﺓ ﺃﻥ ﺃﺭﺑﻌﺔ ﻣﻦ ﻛﻞ ﺧﻤﺴﺔ ﻋﺎﻃﻠﻴﻦ ﻋﻦ ﺍﻟﻌﻤﻞ )‪79,2‬‬ ‫ﺑﺎﻟﻤﺌﺔ( ﻳﻘﻄﻨﻮﻥ ﻓﻲ ﺍﻟﻤﺪﻥ ﻭﺍﺛﻨﻴﻦ ﻛﻞ ﺛﻼﺛﺔ )‪ 68,0‬ﺑﺎﻟﻤﺌﺔ( ﺗﺘﺮﺍﻭﺡ ﺍﻋﻤﺎﺭﻫﻢ‬ ‫ﺑﻴﻦ ‪ 15‬ﻭ‪ 29‬ﺳﻨﺔ‪ ،‬ﻭﻭﺍﺣﺪ ﻣﻦ ﻛﻞ ﺃﺭﺑﻌﺔ )‪ 27,9‬ﺑﺎﻟﻤﺌﺔ( ﺣﺎﺻﻞ ﻋﻠﻰ ﺷﻬﺎﺩﺓ‬ ‫ﺫﺍﺕ ﻣﺴﺘﻮﻯ ﻋﺎﻟﻲ ﻭﻭﺍﺣﺪ ﻣﻦ ﻛﻞ ﺍﺛﻨﻴﻦ )‪ 51,5‬ﺑﺎﻟﻤﺌﺔ( ﻟﻢ ﻳﺴﺒﻖ ﻟﻪ ﺍﻥ‬ ‫ﻋﻤﻞ‪.‬‬ ‫ﻭﺃﺭﺟﻌﺖ ﺍﻟﻤﺬﻛﺮﺓ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﻲ ﻋﻠﻰ ﺍﺛﺮﻫﺎ ﺃﺻﺒﺢ ﺍﻟﻌﺎﻃﻠﻮﻥ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺿﻊ ﺍﻟﻰ ﺗﻮﻗﻒ ﻧﺸﺎﻁ ﺍﻟﻤﺆﺳﺴﺔ ﺃﻭ ﺍﻟﻄﺮﺩ ﺃﻭ ﺍﺗﻤﺎﻡ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻭ ﺍﻟﺘﺄﻫﻴﻞ‬ ‫ﺑﻌﺪ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺷﻬﺎﺩﺓ‪ ،‬ﺃﻭ ﺍﻟﻰ ﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺩﻭﻥ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ‬ ‫ﺷﻬﺎﺩﺓ‪.‬‬

‫ﻓﻀﺎﺋﻴــﺔ ﺟﺪﻳﺪﺓ‬ ‫ﺳﺘﺒﺪﺃ ﻓﻲ ﺍﻟﺒﺚ ﻗﺮﻳﺐ‬ ‫ﻣﻦ ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺑﺎﻟﻠﻐﺔ‬ ‫ﺍﻟﻔﺮﻧﺴﺔ‪ .‬ﻳﺘﻌﻠــﻖ ﺍﻷﻣـﺮ‬ ‫ﺑﻔﻀﺎﺋﻴﺔ ”ﺑﻠﻮﺭﺑﻮﺭﻍ –‬ ‫ﺇﻓﺮﻳﻘﻴﺎ“ ﺍﻟﺘﻲ ﺗﻢ ﺗﻘﺪﻳﻢ‬ ‫ﻣــﺸــﺮﻭﻋــﻬــﺎ‪ ،‬ﻣــﺆﺧــﺮﺍ‪،‬‬ ‫ﺑﺎﻟﻌﺎﺻﻤﺔ ﺍﻟﺴﻴﻨﻐﺎﻟﻴﺔ‪،‬‬ ‫ﺧــﻼﻝ ﺍﻓــﺘــﺘــﺎﺡ ﺃﺷﻐﺎﻝ‬ ‫ﺍﻟــﻤــﻨــﺘــﺪﻯ ﺍﻟــﺨــﺎﻣــﺲ‬ ‫ﻟﻠﻤﺴﺆﻭﻟﻴﻦ ﻋﻦ ﻭﺳﻠﺌﻞ ﺍﻹﻋﻼﻡ ﺑﺈﻓﺮﻳﻘﻴﺎ‪.‬‬ ‫ﻭﺳﺘﺨﺘﺺ ﻫــﺬﻩ ﺍﻟﻘﻨــﺎﺓ ﺍﻟﺘﻠﻴﻔﺰﻳﻮﻧﻴﺔ‬ ‫ﺑﺎﻷﺧﺒﺎﺭ ﺍﻹﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﻤﺎﻟﻴﺔ ﻣﻊ ﺗﻘﺪﻳﻢ ﺑﺮﺍﻣﺠﺔ‬ ‫ﻣﻮﺟﻬﺔ ﻟﺘﻨﻤﻴﺔ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﻊ ﺍﻟﺘﺮﻛﻴﺰ‬ ‫ﺑﺎﻷﺳﺎﺱ ﻋﻠﻰ ﺍﻧﺸﻐﺎﻻﺕ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻓﻔﺮﻳﻘﻴﺔ‬ ‫ﻻﺳﻴﻤﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻨﻤﻴﺔ ﺍﻟﻨﺴﻴﺞ ﺍﻹﻗﺘﺼﺎﺩﻱ‬

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‫ﻭﻗﻀﺎﻳﺎ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ‬ ‫ﺓﺗــﻄــﻮﻳــﺮ ﺍﻟــﻤــﻘــﺎﻭﻻﺕ‬ ‫ﺍﻟــﺼــﻐــﺮﻯ ﻭﺍﻟﻤﺘﻮﺳﻄﺔ‬ ‫ﻭﺍﻟﺘﺪﺑﻴﺮ ﺍﻟﺠﻴﺪ ﻭﺗﺸﺠﻴﻊ‬ ‫ﺍﻟﻤﻤﺎﺭﺳﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻲ‬ ‫ﻣﺠﺎﻝ ﺍﻟﺘﻨﻤﻴﺔ‪.‬‬ ‫ﻭﻣﻌﻠــﻮﻡ ﺃﻥ ﻗﻨـــﺎﺓ‬ ‫”ﺑﻠﻮﻣﺒﻮﺭﻍ ﺗﻲ ﻓﻲ“ ﻗﻨﺎﺓ‬ ‫ﺗﻠﻔﺰﻳﻮﻧﻴﺔﺗﺎﺑﻌﺔﻟﻤﺠﻤﻮﻋﺔ‬ ‫”ﺑﻠﻮﻣﺒﻮﺭﻍ“ ﺍﻟﻤﺘﺨﺼﺼﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻤﺎﻝ‬ ‫ﻭﺍﻷﻋﻤﺎﻝ‪ ٬‬ﻭﺗﺒﺚ ﻓﻲ ﺁﺳﻴﺎ ﺍﻟﻤﺤﻴﻂ ﺍﻟﻬﺎﺩﻱ‪٬‬‬ ‫ﻭﺩﻭﻝ ﺃﻟﻤﺎﻧﻴﺎ ﻭﺇﺳﺒﺎﻧﻴﺎ ﻭﺍﻟﺒﺮﺍﺯﻳﻞ ﻭﺇﻳﻄﺎﻟﻴﺎ‬ ‫ﻭﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻤﺘﺤﺪﺓ ﻭﻓﺮﻧﺴﺎ ﻭﺳﻮﻳﺴﺮﺍ‪ .‬ﻭﻣﻦ‬ ‫ﺍﻟﻤﻨﺘﻈﺮ ﺃﻥ ﺗﻄﻠﻖ ﺍﻟﻤﺠﻤﻮﻋﺔ ﺍﻹﻋﻼﻣﻴﺔ ﻟﻸﻣﻴﺮ‬ ‫ﻭﻟﻴﺪ ﺑﻦ ﻃﻼﻝ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻘﻨﺎﺓ‪.‬‬

‫‪»eƒª©dG øjódG ójó°ùàd äGƒæ°S ™Ñ°S‬‬ ‫ﺩﻳﻦ ﺍﻟﺨﺰﻳﻨﺔ ﻓﺎﻕ ﻧﺼﻒ ﺍﻟﻨﺎﺗﺞ ﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺨﺎﻡ‪.‬‬

‫ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﺴﻨﻮﻱ ﻟﻠﺪﻳﻦ‪ ،‬ﺍﻟﺬﻱ ﺃﻋﺪﺗﻪ ﻭﺯﺍﺭﺓ‬ ‫ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﺑﻤﻨﺎﺳﺒﺔ ﻣﻨﺎﻗﺸﺔ ﺍﻟﻘﺎﻧﻮﻥ‬ ‫ﺍﻟﻤﺎﻟﻲ ﻟﺴﻨﺔ ‪ ،2013‬ﻛﺸﻒ ﺃﻥ ﺃﻣﺎﻡ ﺍﻟﻤﻐﺮﺏ‬ ‫‪ 7‬ﺳﻨﻮﺍﺕ ﻭ‪ 6‬ﺃﺷﻬﺮ ﻟﺴﺪﺍﺩ ﺩﻳﻮﻧﻪ ﺍﻟﺨﺎﺭﺟﻴﺔ‪،‬‬ ‫ﺍﻟﺘﻲ ﺑﻠﻐﺖ ﺳﻨﺔ ‪ 2011‬ﻣﺎ ﻣﺠﻤﻮﻋﻪ ‪99.6‬‬ ‫ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻤﺜﻞ ‪ 12.4‬ﻓﻲ ﺍﻟﻤﺎﺋﺔ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺗﺞ ﺍﻟﻮﻃﻨﻲ ﺍﻟﺨﺎﻡ‪ ،‬ﺑﻌﺪﻣﺎ ﻛﺎﻧﺖ ﻓﻲ ﺣﺪﻭﺩ‬ ‫‪ 92.4‬ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ ﺳﻨﺔ ‪ ،2010‬ﺃﻱ ‪ 12.1‬ﻓﻲ‬ ‫ﺍﻟﻤﺎﺋﺔ ﻣﻦ ﺍﻟﻨﺎﺗﺞ‪.‬‬ ‫ﻭﺍﺭﺗﻔﻊ ﺩﻳﻦ ﺍﻟﺨﺰﻳﻨﺔ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﻟﺨﺎﺭﺟﻲ‬ ‫ﺇﻟﻰ ‪ 430.9‬ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ ﺳﻨﺔ ‪ ،2011‬ﺑﺰﻳﺎﺩﺓ‬ ‫ﺑﻠﻐﺖ ‪ 3.4‬ﻓﻲ ﺍﻟﻤﺎﺋﺔ‪ ،‬ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺳﻨﺔ ‪2010‬‬ ‫ﻭﺍﻟﺘﻲ ﻭﺻﻞ ﻓﻴﻬﺎ ﺩﻳﻦ ﺍﻟﺨﺰﻳﻨﺔ ﺇﻟﻰ ‪،384.6‬‬

‫ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ ﻣﺸﻜﻼ ﺑﺬﻟﻚ ‪ 53.7‬ﻓﻲ ﺍﻟﻤﺎﺋﺔ‪،‬‬ ‫ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﻨﺎﺗﺞ ﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺨﺎﻡ ﺑﻌﺪﻣﺎ ﻛﺎﻥ‬ ‫ﻓﻲ ﺣﺪﻭﺩ ‪ 50.3‬ﻓﻲ ﺍﻟﻤﺎﺋﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻴﻀﻊ‬ ‫ﺃﻣﺎﻡ ﺍﻟﺪﻭﻟﺔ ‪ 5‬ﺳﻨﻮﺍﺕ ﻭ‪ 6‬ﺃﺷﻬﺮ ﻟﺴﺪﺍﺩ ﻫﺬﺍ‬ ‫ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺪﻳﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻨﻔﺲ ﺍﻟﺴﻨﺔ ﻓﻘﺪ‬ ‫ﺑﻠﻎ ‪ 331.3‬ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ ﻭﻳﻤﺜﻞ ‪ 77‬ﻓﻲ ﺍﻟﻤﺎﺋﺔ‬ ‫ﻣﻦ ﺣﺼﺔ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺎﻡ‪ ،‬ﺑﻌﺪﻣﺎ ﺗﺠﺎﻭﺯ ﻓﻲ ﺳﻨﺔ‬ ‫‪ 292 ، 2010‬ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ‪ ،‬ﻟﻴﺼﻞ ﺇﻟﻰ ‪41.3‬‬ ‫ﻓﻲ ﺍﻟﻤﺎﺋﺔ ﻣﻦ ﺍﻟﻨﺎﺗﺞ ﺍﻟﻮﻃﻨﻲ ﺍﻟﺨﺎﻡ ﺑﻌﺪﻣﺎ ﻛﺎﻥ‬ ‫ﺳﻨﺔ ‪ 2010‬ﻓﻲ ﺣﺪﻭﺩ ‪ 38.3‬ﻓﻲ ﺍﻟﻤﺎﺋﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺎ ﺳﻴﺠﻌﻞ ﺍﻟﻤﻐﺮﺏ ﻣﺤﺘﺎﺟﺎ ﺇﻟﻰ ‪ 4‬ﺳﻨﻮﺍﺕ ﻭ‪11‬‬ ‫ﺷﻬﺮﺍ‪.‬‬

‫‪¿ƒàjõdG øe øW ∞dCG 80 êÉàfEG ™bƒJ‬‬ ‫‪¿GRh º«∏bEÉH‬‬ ‫ﺗﻮﻗﻌﺖ ﺍﻟﻤﺪﻳﺮﻳﺔ‬ ‫ﺍﻹﻗﻠﻴﻤﻴﺔﻟﻮﺯﺍﺭﺓﺍﻟﻔﻼﺣﺔ‬ ‫ﺑــﻮﺯﺍﻥ ﺃﻥ ﻳﺒﻠﻎ ﺇﻧﺘﺎﺝ‬ ‫ﺍﻟﺰﻳﺘﻮﻥ‪ ،‬ﺧﻼﻝ ﺍﻟﻤﻮﺳﻢ‬ ‫ﺍﻟﻔﻼﺣﻲ ﺍﻟﺠﺎﺭﻱ‪ ،‬ﻧﺤﻮ‬ ‫‪ 80‬ﺃﻟﻒ ﻃﻦ‪.‬‬ ‫ﻭﺃﻛﺪﺕ ﺍﻟﻤﺪﻳﺮﻳﺔ‪،‬‬ ‫ﻓــﻲ ﺗــﻘــﺮﻳــﺮ ﻟــﻬــﺎ ﺃﻥ‬ ‫ﻣﺴﺘﻮﻯ ﺍﻹﻧــﺘــﺎﺝ ﻣﻦ‬ ‫ﺍﻟﺰﻳﺘﻮﻥ ﺑﺈﻗﻠﻴﻢ ﻭﺯﺍﻥ‬ ‫ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺳﻴﺘﺠﺎﻭﺯ ﺣﺠﻢ ﺇﻧﺘﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻔﻼﺣﻴﺔ‬ ‫ﺍﻟﻤﺎﺿﻴﺔ‪ ،‬ﺍﻟﺘﻲ ﻋﺮﻓﺖ ﺷﺤﺎ ﻓﻲ ﺍﻷﻣﻄﺎﺭ ﻭﻣﺮﺩﻭﺩﺍ‬ ‫ﻓﻼﺣﻴﺎ ﻭﺻﻒ ﺑﺎﻟﻤﺘﻮﺳﻂ‪ ،‬ﻣﺒﺮﺯﺓ ﺃﻥ ﻣﺮﺩﻭﺩﻳﺔ‬ ‫ﺍﻹﻧــﺘــﺎﺝ ﻫــﺬﻩ ﺍﻟﺴﻨﺔ ﺳﺘﺒﻠﻎ ﻧﺤﻮ ‪ 1.5‬ﻃﻦ‬ ‫ﻟﻠﻬﻜﺘﺎﺭ‪ ،‬ﻣﻤﺎ ﺳﻴﺴﺎﻫﻢ ﻓﻲ ﺗﺤﺴﻴﻦ ﺍﻹﻧﺘﺎﺝ ﻛﻤﺎ‬ ‫ﻭﺟﻮﺩﺓ‪.‬‬

‫ﻭﺃﺿــــﺎﻑ ﺍﻟﻤﺼﺪﺭ‬ ‫ﺫﺍﺗﻪﺃﻥ ﻛﻤﻴﺔﺍﻟﺘﺴﺎﻗﻄﺎﺕ‬ ‫ﺍﻟﻤﻄﺮﻳﺔ ﺍﻟﺘﻲ ﻫﻄﻠﺖ‬ ‫ﻋﻠﻰ ﻣﻨﻄﻘﺔ ﻭﺯﺍﻥ ﺇﻟﻰ‬ ‫ﻏﺎﻳﺔ ‪ 30‬ﺃﻛﺘﻮﺑﺮ ﺍﻟﻤﺎﺿﻲ‪،‬‬ ‫ﻭﺍﻟﺘﻲ ﺑﻠﻐﺖ ﻧﺤﻮ ‪170‬‬ ‫ﻣﻠﻢ‪ ،‬ﺳﺘﺴﺎﻫﻢ ﺑﺸﻜﻞ‬ ‫ﺟﻠﻲ ﻓــﻲ ﺭﻓــﻊ ﺍﻹﻧــﺘــﺎﺝ‬ ‫ﻭﺗﺤﺴﻴﻦ ﻧﺴﺒﺔ ﺍﻟﺰﻳﺖ‬ ‫ﺑﺤﺒﺔ ﺍﻟﺰﻳﺘﻮﻥ ﻭﺟــﻮﺩﺓ‬ ‫ﺯﻳﺖ ﺍﻟﺰﻳﺘﻮﻥ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﻮﻝ ﻋﻠﻴﻪ ﻓﻼﺣﻮ ﺍﻟﻤﻨﻄﻘﺔ‬ ‫ﻓﻲ ﺗﺤﺴﻴﻦ ﺩﺧﻠﻬﻢ ﺍﻟﺴﻨﻮﻱ ﻭﺍﻟﺮﻓﻊ ﻣﻦ ﺣﺠﻢ‬ ‫ﺍﻟﺘﺴﻮﻳﻖ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺑﺎﻟﻤﻨﻄﻘﺔ‪.‬‬ ‫ﻭﺃﺷﺎﺭ ﺍﻟﻤﺼﺪﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺴﺎﺣﺔ ﺍﻟﻤﻐﺮﻭﺳﺔ‬ ‫ﺑﺄﺷﺠﺎﺭ ﺍﻟﺰﻳﺘﻮﻥ ﺑﺈﻗﻠﻴﻢ ﻭﺯﺍﻥ ﺗﺒﻠﻎ ‪ 55‬ﺃﻟﻒ‬ ‫ﻫﻜﺘﺎﺭ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻤﺜﻞ ﻧﺴﺒﺔ ‪ 38‬ﺑﺎﻟﻤﺎﺋﺔ ﻣﻦ‬ ‫ﺍﻟﻤﺴﺎﺣﺔ ﺍﻟﺼﺎﻟﺤﺔ ﻟﻠﺰﺭﺍﻋﺔ ﺑﺎﻹﻗﻠﻴﻢ‪.‬‬

‫ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‬ ‫ﻭﺯﺍﺭﺓ ﺍﻟﺪﺍﺧﻠﻴــــﺔ‬ ‫ﻋﻤﺎﻟﺔ ﺇﻗﻠﻴﻢ ﺷﻔﺸﺎﻭﻥ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻘﺮﻭﻳﺔ ﺑﺎﺏ ﺗﺎﺯﺓ‬ ‫ﻣﺼﻠﺤﺔ ﺍﻟﻤﻮﺍﺭﺩ ﺍﻟﺒﺸﺮﻳﺔ‬

‫‪êƒdƒd á«æ¡ŸG IAÉØµdG IGQÉÑe AGôLEG øY ¿ÓYEG‬‬ ‫‪(6) º∏°ùdG áãdÉãdG áLQódG øe …QGOEG óYÉ°ùe :áLQO‬‬ ‫‪2012 áæ°S øY‬‬

‫‪êƒdƒd á«æ¡ŸG IAÉØµdG IGQÉÑe AGôLEG øY ¿ÓYEG‬‬ ‫‪(7) º∏°ùdG á«fÉãdG áLQódG øe …QGOEG óYÉ°ùe :áLQO‬‬ ‫‪2011 áæ°S øY‬‬

‫‪êƒdƒd á«æ¡ŸG IAÉØµdG IGQÉÑe AGôLEG øY ¿ÓYEG‬‬ ‫‪(7) º∏°ùdG á«fÉãdG áLQódG øe …QGOEG óYÉ°ùe :áLQO‬‬ ‫‪2012 áæ°S øY‬‬

‫ﻳﻨﻬﻲ ﺭﺋﻴﺲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﻘﺮﻭﻱ ﻟﺠﻤﺎﻋﺔ ﺑﺎﺏ ﺗﺎﺯﺓ ﺇﻟﻰ‬ ‫ﻋﻠﻢ ﻛﺎﻓﺔ ﺍﻟﻤﻮﻇﻔﻴﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﻠﺬﻳﻦ ﻳﺸﻐﻠﻮﻥ‬ ‫ﻣﻨﺼﺐ ﻣﺴﺎﻋﺪ ﺇﺩﺍﺭﻱ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻠﺬﻳﻦ ﻳﺘﻮﻓﺮﻭﻥ‬ ‫ﻋﻠﻰ ‪ 6‬ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﻟﺨﺪﻣﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻟﻰ ﻏﺎﻳﺔ‬ ‫‪ 31‬ﺩﺟﻨﺒﺮ ‪ 2012‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺳﺘﻨﻈﻢ ﻣﺒـﺎﺭﺍﺓ ﺩﺍﺧﻠﻴــﺔ‬ ‫ﻟﻠﻜﻔــﺎﺀﺓ ﺍﻟﻤﻬﻨﻴـﺔ ﻟﻮﻟﻮﺝ ﺩﺭﺟـﺔ ﻣﺴﺎﻋﺪ ﺇﺩﺍﺭﻱ ﻣﻦ ﺍﻟﺪﺭﺟﺔ‬ ‫ﺍﻟﺜﺎﻧﻴـﺔ ﺍﻟﺴﻠﻢ )‪ . (7‬ﻭﺫﻟﻚ ﻳﻮﻡ ‪ 2012/12/17‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ‬ ‫ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻨﺼﻒ ﺻﺒﺎﺣﺎ ﺑﻤﻘﺮ ﺩﺍﺭ ﺍﻟﺠﻤﺎﻋﺔ ﻟﺒﺎﺏ ﺗﺎﺯﺓ‪،‬‬ ‫ﻓﻌﻠﻰ ﺍﻟﻠﺬﻳﻦ ﺗﺘﻮﻓﺮ ﻓﻴﻬﻢ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ﺍﻟﺘﻘﺪﻡ‬ ‫ﺑﻄﻠﺒﺎﺗﻬﻢ ﺇﻟﻰ ﻣﺼﻠﺤﺔ ﺍﻟﻤﻮﻇﻔﻴـــﻦ‪ ،‬ﻓــﻲ ﺃﺟـــﻞ ﺃﻗﺼﺎﻩ‬ ‫‪ 2012/12/07‬ﻭﻳﺤﺪﺩ ﻋﺪﺩ ﺍﻟﻤﻨﺎﺻﺐ ﺍﻟﻤﺘﺒﺎﺭﻱ ﺑﺸﺄﻧﻬﺎ ﻓﻲ‬ ‫ﻣﻨﺼﺐ ﻭﺍﺣﺪ ‪.‬‬

‫ﻳﻨﻬﻲ ﺭﺋﻴﺲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﻘﺮﻭﻱ ﻟﺠﻤﺎﻋﺔ ﺑﺎﺏ ﺗﺎﺯﺓ ﺇﻟﻰ ﻋﻠﻢ‬ ‫ﻛﺎﻓﺔ ﺍﻟﻤﻮﻇﻔﻴﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﻠﺬﻳﻦ ﻳﺸﻐﻠﻮﻥ ﻣﻨﺼﺐ‬ ‫ﻣﺴﺎﻋﺪ ﺇﺩﺍﺭﻱ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻠﺬﻳﻦ ﻳﺘﻮﻓﺮﻭﻥ ﻋﻠﻰ‬ ‫‪ 6‬ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﻟﺨﺪﻣﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻟﻰ ﻏﺎﻳﺔ ‪31‬‬ ‫ﺩﺟﻨﺒﺮ ‪ 2011‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺳﺘﻨﻈﻢ ﻣﺒـﺎﺭﺍﺓ ﺩﺍﺧﻠﻴــﺔ ﻟﻠﻜﻔــﺎﺀﺓ‬ ‫ﺍﻟﻤﻬﻨﻴـﺔ ﻟﻮﻟﻮﺝ ﺩﺭﺟــﺔ ﻣﺴﺎﻋﺪ ﺇﺩﺍﺭﻱ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴـﺔ‬ ‫ﺍﻟﺴﻠﻢ )‪ . (7‬ﻭﺫﻟﻚ ﻳﻮﻡ ‪ 2012/12/06‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺴﺎﻋﺔ‬ ‫ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻨﺼﻒ ﺻﺒﺎﺣﺎ ﺑﻤﻘﺮ ﺩﺍﺭ ﺍﻟﺠﻤﺎﻋﺔ ﻟﺒﺎﺏ ﺗﺎﺯﺓ‪ ،‬ﻓﻌﻠﻰ‬ ‫ﺍﻟﻠﺬﻳﻦ ﺗﺘﻮﻓـــﺮ ﻓﻴﻬﻢ ﺍﻟﺸــﺮﻭﻁ ﺍﻟﺴﺎﻟﻔـــﺔ ﺍﻟﺬﻛــﺮ ﺍﻟﺘﻘــﺪﻡ‬ ‫ﺑﻄﻠﺒﺎﺗﻬــﻢ ﺇﻟﻰ ﻣﺼﻠﺤﺔ ﺍﻟﻤﻮﻇﻔﻴﻦ ‪ ,‬ﻓﻲ ﺃﺟﻞ ﺃﻗﺼـﺎﻩ‬ ‫‪ 2012/11/27‬ﻭﻳﺤﺪﺩ ﻋﺪﺩ ﺍﻟﻤﻨﺎﺻﺐ ﺍﻟﻤﺘﺒﺎﺭﻯ ﺑﺸﺄﻧﻬﺎ ﻓﻲ‬ ‫ﻣﻨﺼﺐ ﻭﺍﺣﺪ ‪.‬‬

‫ﻳﻨﻬﻲ ﺭﺋﻴﺲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﻘﺮﻭﻱ ﻟﺠﻤﺎﻋﺔ ﺑﺎﺏ ﺗﺎﺯﺓ ﺇﻟﻰ‬ ‫ﻋﻠﻢ ﻛﺎﻓﺔ ﺍﻟﻤﻮﻇﻔﻴﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﻠﺬﻳﻦ ﻳﺸﻐﻠﻮﻥ‬ ‫ﻣﻨﺼﺐ ﻣﺴﺎﻋﺪ ﺇﺩﺍﺭﻱ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻠﺬﻳﻦ ﻳﺘﻮﻓﺮﻭﻥ‬ ‫ﻋﻠﻰ ‪ 6‬ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﻟﺨﺪﻣﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻟﻰ ﻏﺎﻳﺔ‬ ‫‪ 31‬ﺩﺟﻨﺒﺮ ‪ 2012‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺳﺘﻨﻈﻢ ﻣﺒـﺎﺭﺍﺓ ﺩﺍﺧﻠﻴــﺔ‬ ‫ﻟﻠﻜﻔــﺎﺀﺓ ﺍﻟﻤﻬﻨﻴـﺔ ﻟﻮﻟﻮﺝ ﺩﺭﺟــﺔ ﻣﺴﺎﻋﺪ ﺇﺩﺍﺭﻱ ﻣﻦ ﺍﻟﺪﺭﺟﺔ‬ ‫ﺍﻟﺜﺎﻧﻴـﺔ ﺍﻟﺴﻠﻢ )‪ . (7‬ﻭﺫﻟﻚ ﻳﻮﻡ ‪ 2012/12/17‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ‬ ‫ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻨﺼﻒ ﺻﺒﺎﺣﺎ ﺑﻤﻘﺮ ﺩﺍﺭ ﺍﻟﺠﻤﺎﻋﺔ ﻟﺒﺎﺏ ﺗﺎﺯﺓ‪،‬‬ ‫ﻓﻌﻠﻰ ﺍﻟﻠﺬﻳﻦ ﺗﺘﻮﻓﺮ ﻓﻴﻬﻢ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ﺍﻟﺘﻘﺪﻡ‬ ‫ﺑﻄﻠﺒﺎﺗﻬﻢ ﺇﻟﻰ ﻣﺼﻠﺤﺔ ﺍﻟﻤﻮﻇﻔﻴــﻦ‪ ،‬ﻓﻲ ﺃﺟـــﻞ ﺃﻗﺼﺎﻩ‬ ‫‪ 2012/12/07‬ﻭﻳﺤﺪﺩ ﻋﺪﺩ ﺍﻟﻤﻨﺎﺻﺐ ﺍﻟﻤﺘﺒﺎﺭﻯ ﺑﺸﺄﻧﻬﺎ ﻓﻲ‬ ‫ﻣﻨﺼﺐ ﻭﺍﺣﺪ ‪.‬‬

‫ﻣﺤﻤﺪ ﺳﻌﺪﻭﻥ‬

‫ﺣﺮﺭ ﺑﺒﺎﺏ ﺗﺎﺯﺓ ﻓﻲ ‪2012/11/02 :‬‬ ‫ﺍﻟﺮﺋﻴﺲ‬

‫ﻣﺤﻤﺪ ﺳﻌﺪﻭﻥ‬

‫ﺣﺮﺭ ﺑﺒﺎﺏ ﺗﺎﺯﺓ ﻓﻲ ‪2012/11/02 :‬‬ ‫ﺍﻟﺮﺋﻴﺲ‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪654 Oó©dG‬‬

‫‪AÉ`ª°SCG‬‬ ‫‪¢ù`jófÉ`eCG‬‬ ‫)‪!!..(≈æ°ù◊G‬‬

‫‪7‬‬

‫ﺭﻛﻦ ﺍﻟﺼﺤﺔ ‪:‬‬

‫‪AGhódG AGò¨dGh ¿ÉWô°ùdG‬‬ ‫✍ ‪»Mó°S óª‬‬

‫‪Sadhi73@yahoo.fr‬‬ ‫ﻋﻤﺖ ﺻﺒﺎﺣﺎً‪ ،‬ﻳﺎ ﻭﺍﻟﺪﺗﻲ ﺍﻟﻌﺰﻳﺰﺓ‪..‬‬ ‫ﺻﺒﺎﺣﻲ ﺍﻟﻴﻮﻡ ﺳﻌﻴﺪ‪ ،‬ﻟﻠﻐﺎﻳﺔ‪ ..‬ﻭﺃﻧﺎ ﻛﻠﻲ ﻓﺮﺡ ﻭﺣﺒﻮﺭ‪..‬‬ ‫ﻣﺴﺮﻭﺭ ﺁﺧﺮ ﻃﺮﺍﺯ‪ ،‬ﺃﻗﻮﻝ ﻟﻚ‪.‬‬ ‫ﺍﻓﺮﺣﻲ‪ ،‬ﻭﺍﺟﻌﻠﻲ ﺍﻟﻔﺮﺡ ﻳﻠﻌﻠﻊ ﻓﻲ ﺳﻤﺎﺀ ﻏﺮﺑﺘﻚ‪ ،‬ﻓﻲ ﻣﻨﻔﺎﻙ‬ ‫ﺍﻟﺨﺒﺰﻱ ﺍﻟﻘﺼﻲ‪ ..‬ﺍﻟﻘﺎﺳﻲ‪..‬‬ ‫ﺍﻟﻮﻃﻦ‪ ،‬ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻲ ﺗﻤﺎﻡ ﺭﺿﺎﻩ ﻋﻨﻲ‪ ..‬ﻭﺍﻟﺴﻴﺪﺓ ﺍﻟﺠﻠﻴﻠﺔ‬ ‫”ﺃﻣﺎﻧﺪﻳﺲ“ ﻣﻌﺸﻮﻗﺔ ﺍﻟﺠﻤﺎﻫﻴﺮ ﻓﻲ ﺷﻤﺎﻝ ﺍﻟﻮﻃﻦ‪ ،‬ﺗﺒﺘﺴﻢ ﻟﻲ‪،‬‬ ‫ﻭﺗﺼﺪﺭ ﺃﻣﺮﻫﺎ ﺍﻟﻤﻄﺎﻉ ﺑﺎﻹﻓﺮﺍﺝ ﻋﻨﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﻤﺸﻬﻮﺩ‪..‬‬ ‫ﻭﻭﺍﻋﺪ ﻭﻣﻮﻋﻮﺩ‪ ..‬ﻭﻫﺬﻩ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ‪:‬‬ ‫ﺃﺑﺪﺍً‪ ،‬ﻟﻦ ﺃﻋﻮﺩ‪.‬‬ ‫ﺇﻥ ﺯﻭﺝ ﺍﻟﺴﻴﺪﺓ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺍﻟﺴﻴﺪ ﺍﻟﻤﺤﺘﺮﻡ »‪«Benoît‬‬ ‫ﺍﺧﺘﺎﺭ ﻟﻲ ﺍﺳﻤﺎً ﺟﺪﻳﺪﺍً ﻣﻦ ﺃﺳﻤﺎﺋﻪ ﺍﻟﻌﺪﻳﺪﺓ )ﺍﻟﺤﺴﻨﻰ( ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﻘﻠﻌﺔ ﺍﻵﻣﻨﺔ ﻓﻲ ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﺴﻌﻴﺪﺓ‪ ..‬ﻭﺃﻧﺎ ﺳﻌﻴﺪ ﺟﺪﺍً ﺟﺪﺍً‪..‬‬ ‫ﻭﺍﻟﺪﺗﻲ‪،‬‬ ‫ﻫﺎ ﻫﻮ ﺷﻴﻄﺎﻧﻲ ﺍﻟﺮﺟﻴﻢ ﻳﻨﺨﺼﻨﻲ ﺑﺨﺒﺚ‪ ،‬ﻭﻳﻮﺳﻮﺱ ﻟﻲ‬ ‫ﺑﻤﺎ ﻻ ﻳﺮﺿﻲ ﺍﻟﺴﻴﺪﺓ‪ ،‬ﻭﻻ ﻳﺮﺿﻲ ﺍﻟﻮﻃﻦ ﺍﻟﺮﺍﺿﻲ ﻋﻦ ﺍﻟﺴﻴﺪﺓ‬ ‫ﺍﻟﺮﺍﺿﻴﺔ ﺍﻟﻤﺮﺿﻴﺔ‪.‬‬ ‫ﻳﻘﻮﻝ ﻟﻲ‪:‬‬ ‫ﺇﻥ ﺃﻣﺜﺎﻝ »‪ «Benoît‬ﻋﻨﺪﻛﻢ‪ ،‬ﻓﻲ ﺑﻼﺩ ﺍﻟﻌﺠﻢ‪ ،‬ﻛﺜﺮ‪ ..‬ﻭﻫﻢ‬ ‫ﻋﻠﻰ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻜﻴﺎﺳﺔ ﻭﺍﻟﻈﺮﺍﻓﺔ ﻭﺍﻟﻠﻄﺎﻓﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪..‬‬ ‫ﻭﻟﻨﺎ‪ ،‬ﻫﻨﺎ ﻭﺍﻵﻥ‪ ،‬ﻣﺎ ﻳﻜﻔﻲ ﻣﻦ ”ﺑﻨﻲ ﺁﻭﻯ“ ﻟﺠﻌﻞ ﺍﻟﺤﻮﺕ ﺍﻟﻜﺒﻴﺮ‬ ‫ﻳﻠﺘﻬﻢ ﺍﻟﺼﻐﻴﺮ‪ ..‬ﻭﺍﻟﺠﻤﻴﻊ ﻳﺼﻔﻖ ﻓﻲ ﺑﺮﻭﺩ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻳﺼﺮﻓﻖ‬ ‫ﻓﻲ ﺣﻤﺎﺱ )ﻭﻻ ﻓﺘﺢ(‪..‬‬ ‫ﻻ ﺗﻘﻠﻘﻲ ﻳﺎ ﺃﻣﻲ‪ ،‬ﺇﻥ ﻫﺎﺫ ﺍﻟﺸﻲ ﺩﻳﺎﻝ )ﺑﻦ ﺁﻭﻯ( ﻣﺠﺮﺩ ﻫﻤﺲ‬ ‫ﺑﻴﻨﻲ ﻭﺑﻴﻦ ﺷﻴﻄﺎﻧﻲ ﺍﻟﺴﻠﻴﻂ‪ ،‬ﻻ ﺃﺫﻥ ﺳﻤﻌﺖ‪ ،‬ﻭﻻ ﻋﻴﻦ ﺭﺃﺕ‪..‬‬ ‫ﻫﻮ ﻭﺟﻊ ﻗﻠﺐ‪ ،‬ﻭﻛﻔﻰ‪.‬‬ ‫ﻻ‪ ..‬ﻻ ﻭﺟﻊ ﻗﻠﺐ‪ ،‬ﺑﻌﺪ ﺍﻟﻴﻮﻡ‪ ،‬ﻗﻠﺖ ﻟﻚ‪ .‬ﺍﻟﺮﺟﻞ ﺍﻟﻜﺒﻴﺮ ﺳﻤﺎﻧﻲ‪،‬‬ ‫ﻭﺍﻟﺮﺟﻞ ﺍﻟﺜﺎﻧﻲ ﺑﺎﺭﻙ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﻫﻨﺄﻧﻲ ﺍﻷﺻﺪﻗﺎﺀ‪ ،‬ﻭﻭﺿﻊ‬ ‫ﺍﻷﻋﺪﺍﺀ ﺳﻔﺎﻓﻴﺪ ﻓﻲ ﻋﻴﻮﻧﻬﻢ ﺍﻟﻜﺤﻴﻠﺔ ﺑﺎﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﺤﺴﺪ‪..‬‬ ‫ﺍﻟﻴﻮﻡ‪ ،‬ﺧﺮﺟﺖ ﻣﻦ ﺩﻫﺎﻟﻴﺰ )ﺗﺰﻣﺎﻣﺎﺭﺕ( ﻭﻃﻔﺤﺖ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﺭﻯ ﺍﻟﻨﺎﺱ ﻳﺪﺧﻠﻮﻥ ﻭﻳﺨﺮﺟﻮﻥ‪ :‬ﻓﺮﺍﺩﻯ ﻭﺯﺭﺍﻓﺎﺕ‪ ..‬ﻭﻟﺪﺍﻧﺎً‬ ‫ﻭﺣﺴﻨﺎﻭﺍﺕ‪ ..‬ﻭﻳﺮﺍﻧﻲ ﺍﻟﻨﺎﺱ ﻣﻨﻜﺒﺎً ﻋﻠﻰ ﺷﻐﻠﻲ ﺍﻟﺠﺪﻳﺪ‪ .‬ﻣﺮﺕ‬ ‫ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻟﻢ ﺃﺳﻤﻊ ﻋﻦ ﻫﺬﻩ ﺍﻝ )ﻣﻨﻜﺒُﺎ(‪.‬‬ ‫ﺃﺻﺒﺤﺖ ﺣﻼﻝ ﻣﺸﺎﻛﻞ‪ ،‬ﻳﺎ ﺃﻣﻲ‪ .‬ﺗﺼﻮﺭﻱ ! ﺃﻧﺎ ﺭﺃﺱ‬ ‫ﺍﻟﻤﺸﺎﻛﻞ ﻭﺍﻟﻌﻘﺪ‪ ،‬ﺃﺻﻴﺮ ﺑﻴﻦ ﻋﺸﻴﺔ ﻭﺿﺤﺎﻫﺎ ﺃﺩﺍﻭﻳﻬﺎ ﺑﺎﻟﺘﻲ‬ ‫ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﺪﺍﺀ !‬ ‫ﻭﺃﺯﻳﺪﻙ ﺑﺸﺮﺍً‪ :‬ﻟﻘﺪ ﻏﻴﺮﺕ ﻛﺜﻴﺮﺍً ﻣﻦ ﻋﺎﺩﺍﺗﻲ‪ ..‬ﻟﻢ ﺃﻋﺪ‬ ‫ﺃﺗﺮﻙ ﻧﺼﻒ ﻣﺮﺗﺒﻲ ﻓﻲ ﺍﻟﺨﻮﺍﺀ ﺍﻟﺨﺎﻭﻱ‪ ..‬ﻭﺃﺻﺒﺤﺖ ﻣﻀﺮﺑﺎً ﻋﻦ‬ ‫ﺍﻟﺒﻴﻮﺕ ﺍﻟﺘﺤﺖ‪-‬ﺃﺭﺿﻴﺔ ﺍﻟﻤﺰﺩﺍﻧﺔ ﺑﺄﻟﻮﺍﻥ ﺍﻟﺨﺮﻳﻒ‪ ..‬ﺃﻭﺍﻇﺐ ﻋﻠﻰ‬ ‫ﺣﻀﻮﺭ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺁﺧﺬ ﻣﻜﺎﻧﻲ ﺿﻤﻦ ﺍﻟﻤﻨﺘﻈﺮﻳﻦ ﻓﻲ ﺑﻬﻮ‬ ‫ﺍﻟﻨﻘﺎﺑﺔ‪ ..‬ﻭﺳﺠﻠﻲ ﺃﻧﻲ‪ ،‬ﻷﻭﻝ ﻣﺮﺓ‪ ،‬ﺃﺗﻐﻠﺐ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺃﻃﻠﺐ‬ ‫ﺑﺤﻘﻲ ﻣﻦ ﻓﺘﺎﺕ ﺍﻟﻜﻌﻜﺔ‪.‬‬ ‫ﻭﺃﻋﺪﻙ‪ ،‬ﻳﺎ ﺃﻏﻠﻰ ﻣﻦ ﺭﻭﺣﻲ‪ ،‬ﺇﻥ ﺃﻧﺎ ﺗﻤﻜﻨﺖ ﻣﻦ ﺍﻟﺘﻐﻠﺐ‬ ‫ﻋﻠﻰ ﻃﺒﻌﻲ ﺑﺘﻄﺒﻌﻲ‪ ،‬ﻓﺈﻧﻨﻲ ﺳﺄﺫﻫﺐ‪ ،‬ﻷﻭﻝ ﻣﺮﺓ‪ ،‬ﺇﻟﻰ ﺻﻨﺎﺩﻳﻖ‬ ‫ﺍﻻﻗﺘﺮﺍﻉ‪ ،‬ﻭﺃﺻﻮﺕ ﻋﻠﻰ ﻣﺮﺷﺢ ﺍﻟﺤﺰﺏ ﺍﻷﻗﻮﻯ‪ ،‬ﻭﺃﺭﻓﻊ ﺷﻌﺎﺭ‪” :‬ﺍﷲ‬ ‫ﻳﻨﺼﺮ ﻣﻦ ﺃﺻﺒﺢ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺤﻜﻮﻣﺔ“‪.‬‬ ‫ﻭﻣﻦ ﻳﺪﺭﻱ؟ ﻗﺪ ﺗﺼﺪﻕ ﺭﺅﻳﺎ ﻋﺰﻳﺰﺗﻨﺎ ﺍﻟﺮﺍﺣﻠﺔ ﺍﻟﻤﺮﺣﻮﻣﺔ‬ ‫ﺟﺪﺗﻲ ﺍﻟﻐﺮﺍﻓﻴﺔ‪ ،‬ﻭﺃﺻﻴﺮ ﺭﺟ ً‬ ‫ﻼ ﻣﻬﻤﺎً ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻨﺎﻥ )ﻭﺍﻟﺘﻔﺎﺡ‬ ‫ﻭ ﻻﺑﻮﻛﺎ ﻭﺃﺧﻮﺍﺗﻬﺎ(‪ ،‬ﻭﺃﺯﺩﺭﺩ ﻣﻊ ﺭﺍﺳﻲ ﻗﺒﻞ ﺃﻥ ﺗﺘﺪﻋﻰ ﺃﺳﻨﺎﻧﻲ‬ ‫ﻟﻠﺴﻘﻮﻁ‪ .‬ﺃﻋﺮﻑ ﺭﻓﺎﻗﺎً ﻋﺪﻳﺪﻳﻦ ﺗﺤﻮﻟﻮﺍ ﻣﻦ ﺃﻗﺼﻰ ﺍﻟﻴﺴﺎﺭ ﺇﻟﻰ‬ ‫ﺧﺪﺍﻡ ﺃﻋﺘﺎﺏ‪ ،‬ﻭﻛﻠﻪ ﺑﺜﻤﻨﻪ‪ ،‬ﻃﺒﻌﺎً‪ .‬ﻭﺃﻧﺎ ﺳﻮﻑ ﻟﻦ ﺃﻋﺪﻡ ﺟﺮﻋﺔ‬ ‫ﺍﻟﺘﻔﺎﻫﺔ ﻭﺍﻟﻨﺬﺍﻟﺔ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺘﻲ ﺗﺠﻌﻠﻨﻲ ﺃﺑﻴﻊ ﺍﻟﻤﺎﺗﺶ ﻣﻊ ﺃﻭﻝ‬ ‫ﺍﻧﻌﻄﺎﻓﺔ‪..‬‬ ‫ﺍﻟﻤﻬﻢ ﺃﻋﻴﺶ ﻛﻤﺎ ﻳﻌﻴﺸﻮﻥ‪ ،‬ﺁﻛﻞ ﻣﻦ ﺷﻬﻲ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺃﺷﺮﺏ‬ ‫ﻣﻦ ﻣﺨﺘﺎﺭ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﺃﻣﺸﻲ ﻣﺮﺣﺎً‪ ،‬ﻓﻲ ﺍﻟﺴﻮﺑﻴﺮﻣﺎﺭﺷﻴﺎﺕ‪،‬‬ ‫ﻭﺃﺗﺮﻙ ﺍﻷﺳﻮﺍﻕ ﺍﻷﺳﺒﻮﻋﻴﺔ ﻟﻸﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﺘﺼﻮﻓﺔ ﻭﺍﻟﻤﻨﺎﺿﻠﻴﻦ‬ ‫ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺍﻟﺪﺗﻲ‪،‬‬ ‫ﺃﻛﺘﺐ ﺇﻟﻴﻚ‪ ،‬ﺍﻵﻥ‪ ،‬ﻣﻦ ﻣﻘﻬﻰ ﻛﻼﺭﻳﺪﺝ‪ ..‬ﺃﻧﺎ ﺟﺎﻟﺲ ﺇﻟﻰ‬ ‫ﻃﺎﻭﻟﺔ‪ ،‬ﻓﻲ ﺯﺍﻭﻳﺘﻲ ﺍﻷﺛﻴﺮﺓ‪ ..‬ﻋﻠﻰ ﻳﻤﻴﻨﻲ )ﺧﻴﻮﺭﺍﺕ( ﺭﺑﻨﺎ‪ :‬ﻣﻦ‬ ‫ﺍﻟﻔﻄﺎﺋﺮ ﻭﺍﻟﺪﻫﻮﻥ ﻭﺍﻟﺤﻠﻮﻯ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﺸﺘﻬﻲ ﺍﻟﺮﻭﺍﺩ‪ ..‬ﻋﻠﻰ‬ ‫ﻳﺴﺎﺭﻱ ﺍﻟﻘﺎﺋﺪ )ﺍﻟﻌﺮﺑﻲ( ﺍﻟﻜﺒﻴﺮ ”ﺗﺸﺎﻓﻴﺰ“ ﻳﻀﺮﺏ ﺑﺮﺟﻠﻴﻪ ﺍﻷﺭﺽ‪،‬‬ ‫ﻣﺰﺣﺰﺣﺎً ﺍﻟﺘﻠﻔﺰﻳﻮﻥ‪ ،‬ﻭﻳﺮﺩﺩ‪” :‬ﻓﻠﺴﻄﻴﻦ ﻋﺮﺑﻴﺔ‪ ..‬ﺳﺤﻘﺎً‪ ..‬ﺳﺤﻘﺎً‬ ‫ﻟﻠﺮﺟﻌﻴﺔ‪ “..‬ﻭﻗﺒﺎﻟﺘﻲ ﻣﺮﺁﺓ ﺍﻟﺴﺎﺭﻳﺔ‪ .‬ﺃﻛﺘﺐ ﺳﻄﺮﺍً ﺃﻭ ﺳﻄﺮﻳﻦ‪ ،‬ﺛﻢ‬ ‫ﺃﻋﻮﺩ ﻟﻠﺘﺄﻛﺪ ﺳﺤﻨﺘﻲ ﻓﻲ ﺍﻟﻤﺮﺁﺓ‪ .‬ﺃﻧﺎ ﻫﻮ‪ ..‬ﺑﺎﻟﺬﺍﺕ‪ .‬ﺍﻟﺼﻔﺎﺕ‪ :‬ﻻ‬ ‫ﺃﺗﺒﻴﻨﻬﺎ ﺟﻴﺪﺍً‪ ،‬ﺃﺑﺪﻭ ﻣﻤﺘﻠﺌﺎً ﺑﺎﻟﺮﺿﺎ ﻋﻦ ﺍﻟﻨﻔﺲ‪ .‬ﻟﺴﺖ ﻭﺟ ً‬ ‫ﻼ‪ ،‬ﻭﻻ‬ ‫ﺧﺠ ً‬ ‫ﻼ‪ ..‬ﺳﺄﻃﻠﺐ ﺷﺮﺍﺑﺎً ﺁﺧﺮ‪ ..‬ﺑﺰﻃﺎﻣﻲ ﻣﻨﺘﻔﺦ‪ ،‬ﻣﻊ ﺃﻧﻨﻲ ﻓﻲ ﺁﺧﺮ‬ ‫ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺁﺧﺮ ﺍﻟﺸﻬﺮ ﻛﺎﺑﻮﺱ ﻓﻲ ﺣﻴﺎﺓ ﺍﻷﺟﺮﺍﺀ‪ .‬ﺃﻧﺎ ﺃﺟﻴﺮ‪ ،‬ﺃﻳﻀﺎً‪،‬‬ ‫ﻟﻜﻦ ﺃﺟﺮﻱ ﺃﺻﺒﺢ ﻋﻈﻴﻤﺎً‪ .‬ﻭﺇﺫﺍ ﺩﺧﻠﺖ ﺳﻮﻕ ﺭﺍﺳﻲ‪ ،‬ﺳﻴﻜﻮﻥ‬ ‫ﺃﺟﺮﻱ ﺃﻋﻈﻢ‪ ..‬ﺍﻟﺤﻤﺪ ﻭﺍﻟﺸﻜﺮ‪..‬‬ ‫‪ -‬ﻧﻠﺘﻘﻲ !‬

‫✍‬ ‫ﻳﺼﺎﺏ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺴﺮﻃﺎﻥ‪ ،‬ﺣﻴﻦ‬ ‫ﻳﺘﻌﺮﺽ ﺟﺴﻤﻪ ﻟﻌﺎﻣﻞ ﺃﻭﻣﺠﻤﻮﻋﺔ‬ ‫ﻋﻮﺍﻣﻞ ﺗﺘﻠﻒ ﺍﻟﺨﻼﻳﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﺗﺠﻌﻠﻬﺎ‬ ‫ﺗﻨﻘﺴﻢ ﺑﺸﻜﻞ ﻋﺸﻮﺍﺋﻲ‪ .‬ﻭﻫﺬﺍ ﻳﻌﻜﺲ‬ ‫ﻋﺠﺰ ﺃﺟﻬﺰﺓ ﺍﻟﺠﺴﻢ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﻤﻀﺎﺩﺓ‬ ‫ﻟﻠﺴﺮﻃﺎﻥ )ﻭﺑﺸﻜﻞ ﺧﺎﺹ ﺟﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﺔ(‬ ‫ﻋﻦ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻳﺠﺐ ﻟﻠﺘﺨﻠﺺ ﻣﻦ‬ ‫ﺍﻟﺨﻼﻳﺎ ﻏﻴﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬ ‫ﻣﻦ ﺑﻴــﻦ ﺍﻟﻤﻮﺍﺩ ﺍﻟﺘﻲ ﺗﺴﺒــــﺐ‬ ‫ﺍﻟﻤﺮﺽ ﻭﺍﻟﻤﻌﺮﻭﻓــــﺔ ﺑﻤﻮﻟـــــﺪﺍﺕ‬ ‫ﺍﻟﺴﺮﻃﺎﻥ‪ ،‬ﺗﻠﻌﺐ ﺍﻟﻤﻮﺍﺩ ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﻋﻠﻰ ﻣﺎ ﻳﺒﺪﻭ ﺩﻭﺭﺍ ﺑﺎﺭﺯﺍ‬ ‫ﺟﺪﺍ‪ .‬ﺇﻥ ﻗﺎﺋﻤﺔ ﺍﻟﻤﻮﺍﺩ ﺍﻟﻤﺴﺒﺒﺔ ﻟﻠﺴﺮﻃﺎﻥ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻫﻲ‬ ‫ﺗﻀﻢ ﺍﻟﻤﻮﺍﺩ ﺍﻟﻤﺸﺘﺒﻪ ﺑﻬﺎ ﺍﻟﻤﻌﺘﺎﺩﺓ ﻛﺎﻟﻤﺒﻴﺪﺍﺕ ﻭﺍﻟﻤﻠﻮﺛﺎﺕ‪،‬‬ ‫ﻭﺍﻟﻤﻌﺎﺩﻥ ﺍﻟﺴﺎﻣﺔ ﻭﺍﻟﻤﺬﻳﺒﺎﺕ ﻭﺍﻟﺒﻼﺳﺘﻴﻚ ﻭﺍﻟﻔﻠﻮﺭﻳﺪ‪ ،‬ﻭﺃﻧﻮﺍﻉ‬ ‫ﺃﺧﺮﻯ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻤﻮﺍﺩ ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﺍﻟﺘﻲ ﺻﻨﻌﻬﺎ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻭﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﺒﻴﺌﺔ ﻭﺍﻟﻄﻌﺎﻡ ﻣﺜﻞ ﺍﻟﺴﺘﻴﺮﻭﻳﺪ ﺍﻟﻤﺮﻛﺐ‪،‬‬ ‫ﻭﻫﺮﻣﻮﻧﺎﺕ ﺍﻟﻨﻤﻮ ﺍﻻﺻﻄﻨﺎﻋﻲ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ ﻟﺘﺴﻤﻴﻦ ﺍﻷﺑﻘﺎﺭ‬ ‫ﻭﺯﻳﺎﺩﺓ ﺇﻧﺘﺎﺝ ﺍﻟﺤﻠﻴﺐ‪ ،‬ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻗﺪ ﻳﻀﺮ ﺑﺎﻹﻧﺴﺎﻥ‬ ‫ﻭﺑﺼﺤﺘﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺨﺒﺮ ﺍﻟﺠﻴﺪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻤﻌﺮﻓﺔ ﻣﺎ ﺍﻟﺬﻱ ﻳﺴﺒﺐ‬ ‫ﺍﻟﺴﺮﻃﺎﻥﺃﻭﻳﺰﻳﺪﺣﺎﻟﺘﻪﺳﻮﺀﺍ‪ ،‬ﻫﻮ ﺃﻧﻨﺎﻟﻠﻤﺮﺓﺍﻷﻭﻟﻰ ﻋﻠﻰﺍﻷﺭﺟﺢ‬ ‫ﺳﻨﺒﺪﺃ ﺑﻤﺤﺎﺭﺑﺘﻪ ﺑﺸﻜﻞ ﻓﻌﺎﻝ‪ .‬ﺇﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻄﺮﻕ ﺍﻟﺴﻠﻴﻤﺔ‬ ‫ﻹﺯﺍﻟﺔ ﺍﻟﺴﻤﻮﻡ ﻭﺗﺠﻨﺐ ﺍﻟﻤﻮﺍﺩ ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﻭﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻐﺬﺍﺋﻴﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﻻ ﻳﺴﺎﻋﺪ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﺘﺨﻔﻴﻒ‬ ‫ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﺍﻹﺻﺎﺑﺔ ﺑﺎﻟﺴﺮﻃﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﺑﻞ ﻳﺤﺴﻦ‬ ‫ﻗﺪﺭﺓ ﺍﻟﺠﺴﻢ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻋﻠﻰ ﻣﻬﺎﺟﻤﺔ ﺍﻟﺨﻼﻳﺎ ﺍﻟﺴﺮﻃﺎﻧﻴﺔ‪،‬‬ ‫ﻭﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ‪ ،‬ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻨﺘﺎﺋﺞ ﻣﺬﻫﻠﺔ‪.‬‬

‫ﺃﺑﺤﺎﺙ ﻭﺩﺭﺍﺳﺎﺕ ﻋﻦ ﺩﻭﺭﺍﻟﻐﺬﺍﺀ ﳲ ﺍﻹﺻﺎﺑﺔ‬ ‫ﺃﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﺴﺮﻃﺎﻥ‬

‫ﻛﺜــﺮﺕ ﺍﻷﺑﺤﺎﺙ‬ ‫ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻤﻴـــﺔ‬ ‫ﻋــﻦ ﺩﻭﺭ ﺍﻟﺒﻄـــﻦ‬ ‫ﻭﺍﻟﻐــﺬﺍﺀ ﻓﻲ ﻇﻬﻮﺭ‬ ‫ﺍﻟﺴﺮﻃﺎﻥ ﺃﻭ ﻋﻼﺟــﻪ‬ ‫ﺣﺘﻰ ﺑﻠﻐــﺖ ﺍﻵﻻﻑ‪،‬‬ ‫ﻭﺗﺒﻴﻦ ﻣﻦ ﺧﻼﻟﻬـــﺎ‬ ‫ﺃﻥ ﺃﻣﺮﺍﺽ ﺍﻟﺴﺮﻃﺎﻥ‬ ‫ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻟﻤﺘﻘﺪﻣﺔ‬ ‫ﻣﺮﺗﺒﻄـﺔ ﺑﻌﻮﺍﻣـــﻞ‬ ‫ﻏﺬﺍﺋﻴﺔ ) ﺩﺭﺍﺳﺔ ﺃﻭﺭﻭﺑﻴﺔ‪ EPIC‬ﻓﻲ ﺍﻟﻌﺎﻡ ‪ ،2001‬ﺃﺟﺮﻳﺖ‬ ‫ﻋﻠﻰ ‪ 500‬ﺃﻟﻒ ﺷﺨﺺ ﻓﻲ ‪ 10‬ﺩﻭﻝ ﺗﺤﺖ ﺇﺷﺮﺍﻑ ﺍﻟﺪﻛﺘﻮﺭ‬ ‫‪.(Riboli‬‬ ‫ﻭﺇﻧـﻪ ﻟﻤﻦ ﺍﻟﻤﺆﻛــﺪ ﺑﺄﻥ ﻧﻈﺎﻣــﺎ ﻏﺬﺍﺋﻴﺎ ﻣﺘﻨﻮﻋﺎ ﻭﻏﻨﻴﺎ‬ ‫ﺑﺎﻟﻔﻮﺍﻛﻪ ﻭﺍﻟﺨﻀﺮ)ﻣﻀﺎﺩﺓ ﺍﻷﻛﺴﺪﺓ(‪ ،‬ﻳﺒﻌﺪ ﺧﻄﺮ ﺍﻟﺴﺮﻃﺎﻥ‪..‬‬

‫ﺗﺠﻨﺒﻮﺍ‬ ‫ﺍﻷﻃﻌﻤﺔ ﺍﻟﻐﻨﻴﺔ ﺑﺎﻟﺠﺬﻭﺭ ﺍﻟﺤﺮﺓ ﺍﻟﺘﻲ ﺗﺆﻛﺴﺪ ﺍﻟﺠﺴﻢ‪:‬‬ ‫ﺍﻟﻤﺄﻛﻮﻻﺕ ﺍﻟﻤﺸﻮﻳﺔ ﻋﻠﻰ ﺍﻟﻔﺤﻢ‪ ،‬ﺍﻟﻠﺤﻮﻡ‪ ،‬ﺍﻷﺳﻤﺎﻙ‪ ،‬ﺍﻟﻨﻘﺎﻧﻖ‪،‬‬ ‫ﻭﺍﻟﻤﻮﺍﺩ ﺍﻟﺘﻲ ﺗﺆﻛﻞ ﺑﺄﻃﺮﺍﻓﻬﺎ ﺍﻟﻤﺤﺮﻭﻗﺔ‪.‬‬ ‫ﻛﺘﺐ ﺍﻟﺒﺮﻭﻓﺴﻮﺭ ﻫﻨﺮﻱ ﺟﻮﻳﻮ‪ ،‬ﻭﻫﻮ ﺇﺧﺼﺎﺋﻲ ﺃﻣﺮﺍﺽ‬ ‫ﺳﺮﻃﺎﻧﻴﺔ ﻓﻲ ﻣﺪﻳﻨﺔ ﻣﻮﻧﺒﻠﻴﻴﻪ‪ » :‬ﻟﻠﺤﻢ ﺍﻟﻤﺸﻮﻱ ﻋﻠﻰ ﺍﻟﻔﺤﻢ‬ ‫ﺗﺄﺛﻴﺮ ﻣﺴﺒﺐ ﻟﻠﺴﺮﻃﺎﻥ ﻳﻮﺍﺯﻱ ﺗﺄﺛﻴﺮ ﺃﻟﻒ ﺳﻴﺠﺎﺭﺓ«‪.‬‬ ‫ﺍﻟﺰﻳﻮﺕ ﺍﻟﻤﺴﺘﺨﺪﻣﺔ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‪ ،‬ﺍﻟﺰﺑﺪﺓ ﺍﻟﻤﻄﺒﻮﺧﺔ‪،‬‬ ‫ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﻨﺎﺿﺠﺔ ﺟﺪﺍ ﻭﺍﻟﺘﻲ ﻗﺪ ﻳﻈﻬﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻔﻦ ﺃﻭ ﺁﺛﺎﺭ‬ ‫ﺍﻟﻤﺒﻴﺪﺍﺕ‪.‬‬ ‫ﺍﻷﻃﻌﻤﺔ ﺍﻟﻤﺼﻨﻮﻋــﺔ ﻣﻦ ﺍﻟﻄﺤﻴـﻦ ﺍﻷﺑﻴﺾ‪ :‬ﺍﻟﺘﻮﺳﺖ‬ ‫ﺍﻟﻄــﺮﻱ‪ ،‬ﺍﻟﺒﻴﺘـــﺰﺍ‪ ،‬ﺍﻟﺤﻠﻮﻳــﺎﺕ ﺍﻟﻤﺼﻨﻌــﺔ‪ ،‬ﺑﻌـﺾ ﺃﻧــــﻮﺍﻉ‬ ‫ﺍﻟﻜﻮﺭﻧﻔﻠﻴﻜﺲ ﺍﻟﺘﻲ ﻧﺘﻨﺎﻭﻟﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻄﻮﺭ‪.‬‬

‫‪…É`ZódG ˆG óÑY .P : º∏≤H‬‬

‫ﻓﺮﻁ ﺍﺳﺘﻬـــﻼﻙ ﺍﻟﺤﻠﻴــﺐ ﻭﻣﺸﺘﻘﺎﺗـــﻪ‬ ‫ﺑﺎﺳﺘﺜﻨﺎﺀ ﺟﺒﻨﺔ ﺍﻟﻤﺎﻋﺰ ‪.‬‬ ‫ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺗﻨـــﺎﻭﻝ ﺍﻟﻤﻜﻤﻼﺕ ﺍﻟﻐﺬﺍﺋﻴــﺔ‬ ‫ﻭﺃﺩﻭﻳـــﺔ ﺍﻟﻔﻴﺘﺎﻣﻴﻨﺎﺕ ﻭﺍﻟﻤﻌﺎﺩﻥ‪.‬‬ ‫ـ ﻳﺠﺐ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺍﻟﺪﻫﻮﻥ ﻭﺧﺼﻮﺻﺎ‬ ‫ﺍﻟﺤﻴﻮﺍﻧﻴﺔ‪.‬‬ ‫ـ ﺗﺠﻨﺒﻮﺍ ﺯﻳﺎﺩﺓ ﺍﻟﻮﺯﻥ‬

‫ﺗﻨﺎﻭﻟﻮﺍ‬

‫ﺍﻷﻃﻌﻤـــﺔ ﺍﻟﻐﻨﻴــﺔ ﺑﺎﻟﻔﻴﺘﺎﻣﻴــﻦ ﺝ ‪ C‬ﻭﺍﻟﺒﻴﺘﺎﻛﺎﺭﻭﺗﻴـﻦ‬ ‫ﻭﺍﻟﺴﻴﻠﻴﻨﻴﻮﻡ‪ ،‬ﻭﺃﻛﺜﺮﻭﺍ ﻣﻦ ﻣﻀﺎﺩﺍﺕ ﺍﻷﻛﺴﺪﺓ‪ ،‬ﻓﻠﻬﺬﻩ ﺍﻟﻤﻮﺍﺩ‬ ‫ﺩﻭﺭ ﻓﻌﺎﻝ ﻭﺑﺎﺭﺯ ﻓﻲ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﻟﺴﺮﻃﺎﻥ‪.‬ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‬ ‫ﻳﻤﻜﻦ ﻟﺒﻄﻨﻜﻢ ﺍﻟﺴﻠﻴﻢ ﺃﻥ ﻳﺴﺎﻋﺪﻛﻢ ﻋﻠﻰ ﺗﺠﻨﺐ ﺃﻣﺮﺍﺽ‬ ‫ﺍﻟﺴﺮﻃﺎﻥ ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﻬﻠﻜﺘﻢ ﺍﻷﻃﻌﻤﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺻﻮﻳﺎ‪ ،‬ﻗﻨﺒﻴﻂ‬ ‫ﺃﺧﻀﺮ)ﺑﺮﻭﻛﻮﻟﻲ( ﺑﺼــﻞ‪ ،‬ﻛــﺮﺍﺙ‪ ،‬ﺃﺭﺯ‪ ،‬ﺳﻤﺴـﻢ‪ ،‬ﺣﻤﺺ‪،‬‬

‫ﻓﻮﻝ‪ ،‬ﺍﻟﺸﻮﻛﻮﻻ ﺍﻟﻤﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﺍﻟﻤﺸﻤﺶ‪ ،‬ﺍﻟﺠﺰﺭ‪ ،‬ﺍﻟﻤﻠﻔﻮﻑ‬ ‫)ﺍﻟﻜﺮﻣﺐ(‪ ،‬ﻹﻧﻪ ﻳﻘﺎﻭﻡ ﺍﻟﺴﺮﻃﺎﻥ ﻭﻓﻴﻪ ﻓﻮﺍﺋﺪ ﻛﺜﻴﺮﺓ‪ ،‬ﻣﻨﻬﺎ‬ ‫ﺃﻥ ﻋﺼﻴﺮﻩ ﻳﻘﻀﻲ ﻋﻠﻰ ﻗﺮﺣﺔ ﺍﻟﻤﻌﺪﺓ‪ ،‬ﺍﻟﺮﺷﺎﺩ‪ ،‬ﺍﻟﺨﺲ‪،‬‬ ‫ﺍﻟﻴﻘﻄﻴﻦ )ﺍﻟﻘﺮﻉ( ﺍﻟﺨﻮﺥ )ﺍﻟﺒﺮﻗﻮﻕ( ﺍﻟﻄﻤﺎﻃﻢ‪ ،‬ﺍﻷﻓﻮﻛﺎﺩﻭﺍ‪،‬‬ ‫ﺍﻟﺤﺒﻮﺏ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﺍﻟﻠﻮﺯ‪ ،‬ﺍﻟﺒﻨﺪﻕ‪ ،‬ﺍﻟﻜﻴﻮﻱ‪ ،‬ﺍﻟﺒﺮﺗﻘﺎﻝ‪ ،‬ﺍﻟﻠﻴﻤﻮﻥ‬ ‫ﺍﻟﺤﺎﻣﺾ‪ ،‬ﺍﻟﻠﻴﻤـﻮﻥ ﺍﻟﻬﻨــﺪﻱ‪ ،‬ﺍﻟﻔﻠﻴﻔﻠـﺔ‪ ،‬ﺍﻟﺜـﻮﻡ‪ ،‬ﺍﻟﺘﻮﺕ‬ ‫ﻭﺍﻟﻔﺮﺍﻭﻟﺔ‪ ،‬ﺍﻟﺒﻘﺪﻭﻧﺲ‪ ،‬ﺍﻟﺨﺒﺰ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﺍﻷﺳﻤﺎﻙ‪.‬‬

‫‪654 Oó©dG‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪8‬‬

‫ﻄﺎت ﺻﻐﻴﺮة ت ﺻﻐﻴﺮة‬ ‫ﻣﺤ‬ ‫ﻣﺤﻄﺎ‬ ‫ﻃﻨﺠﺔ ‪:‬‬ ‫ﺗﻌــﺮﻑ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﺴﺘﻮﺻﻔﺎﺕ ﺍﻟﺼﺤﻴﺔ‬ ‫ﺧﺼﺎﺻﺎ ﺣﺎﺩﺍ ﻓﻲ ﺑﻌﺾ ﺍﻟﻔﻴﺘﺎﻣﻴﻨﺎﺕ ﺍﻟﻤﻮﺟﻬﺔ‬ ‫ﻟﺘﻠﻘﻴﺢ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺮﺿﻊ‪ ،‬ﺧﺎﺻﺔ ﻓﻴﺘﺎﻣﻴﻦ ‪ ،A‬ﺍﻷﻣﺮ‬ ‫ﺍﻟﺬﻱ ﻳﺮﺑﻚ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﻮﻃﻨﻲ ﻟﻠﺘﻠﻘﻴﺢ ﻭﻳﺆﺛﺮ ﺳﻠﺒﺎ‬ ‫ﻋﻠﻰ ﺍﻧﺘﻈﺎﻣﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺨﺼﺎﺹ ﻳﻄﺎﻝ ﺃﻳﻀﺎ‪،‬‬ ‫ﺑﻌﺾ ﺍﻟﻠﻘﺎﺣﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﻳﻈﻄﺮ ﺍﻵﺑﺎﺀ ﺇﻟﻰ‬ ‫ﺍﻗﺘﻨﺎﺋﻬﺎ ﻣﻦ ﺍﻟﺼﻴﺪﻟﻴﺎﺕ‪ ،‬ﻋﻠﻤﺎ ﺃﻥ ﺍﻟﻘﺎﻧﻮﻥ ﻳﻨﺺ‬ ‫ﻋﻠﻰ ﺇﻟﺰﺍﻣﻴﺔ ﺗﻮﻓﺮﻫﺎ ﻓﻲ ﺍﻟﻤﺴﺘﺸﻔﻴﺎﺕ‪.‬‬

‫ﺗﻄﻮﺍﻥ ‪:‬‬

‫‪QÉÑµdG ™e íeÉ°ùàJ äÉ£∏°ùdGh ,¿Gƒ£J áæjóÃ ’õæe 15 Ωóg‬‬ ‫‪AÉ£°ùÑdG ÚæWGƒŸG ≈∏Y É¡JÓ°†Y ¢Vô©à°ùJh‬‬ ‫ﻋﻤﻠﻴﺎﺕ ﺍﻟﺒﻨﺎﺀ ﺗﻤﺖ ﺑﻤﺒﺎﺭﻛﺔ ﻭﺃﻣﺎﻡ ﻣﺮﺃﻯ ﺍﻟﺴﻠﻄﺎﺕ‬ ‫ﺑﺎﻟﻌﻤﺎﻟﺔ‪ ،‬ﺣﻴﺚ ﺗﺪﺧﻠﺖ ﺍﻟﺴﻠﻄﺔ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻟﺘﻔﺮﻳﻖ‬ ‫ﺍﻟﻤﺤﺘﺠﻴﻦ ﻭﻣﻮﺍﺻﻠﺔ ﻋﻤﻠﻴﺎﺕ ﺍﻟﻬﺪﻡ ﺃﻣﺎﻡ ﺃﻋﻴﻦ ﺭﺋﻴﺲ‬ ‫ﺩﺍﺋﺮﺓ ﺳﻴﺪﻱ ﺍﻟﻤﻨﻈﺮﻱ ﻭﺑﺎﺷﺎ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻌﻴﻦ ﺣﺪﻳﺜﺎ‬ ‫ﺑﻤﺪﻳﻨﺔ ﺗﻄﻮﺍﻥ‪.‬‬ ‫ﻭﻗﺪ ﻃﺎﻟﺐ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﻮﺍﻃﻨﻴﻦ ﺃﻥ ﺗﺸﻤﻞ‬ ‫ﻋﻤﻠﻴﺎﺕ ﺍﻟﻬﺪﻡ ﺃﺻﺤﺎﺏ ﺍﻟﻤﺸﺎﺭﻳﻊ ﺍﻟﺴﻜﻨﻴﺔ ﺍﻟﻜﺒﺮﻯ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻟﻠﺘﺼﺎﻣﻴﻢ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻓﻲ ﺍﻟﻐﺎﻟﺐ ﻳﺘﺤﺎﻳﻠﻮﻥ‬ ‫ﻋﻠﻰ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻳﻨﺘﻘﻠﻮﻥ ﻣﻦ ﻭﺿﻌﻴﺔ ﻣﺨﺎﻟﻒ ﺇﻟﻰ ﻭﺿﻌﻴﺔ‬ ‫ﻗﺎﻧﻮﻧﻴﺔ‪ .‬ﻛﻤﺎ ﻳﻄﺎﻟﺐ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﻬﺘﻤﻴﻦ ﺑﺎﻟﺘﻮﺟﻪ‬ ‫ﺇﻟﻰ ﺃﺑﺎﻃﺮﺓ ﺍﻟﻌﻘﺎﺭ ﻭﺇﻋﻤﺎﻝ ﻣﺴﻄﺮﺓ ﺍﻟﺰﺟﺮ ﻓﻲ ﺣﻘﻬﻢ‪،‬‬ ‫ﻭﻣﻦ ﺛﻢ ﺇﻋﻤﺎﻝ ﺍﻟﻘﺎﻧﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺴﻄﺎﺀ ﻣﻦ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪.‬‬ ‫ﻭﻳﺘﺴﺎﺀﻝ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﻬﺘﻤﻴﻦ ﺑﺎﻟﺸﺄﻥ ﺍﻟﺠﻤﺎﻋﻲ‪ ،‬ﻛﻴﻒ‬

‫ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﻓﻴﻪ ﺟﺮﺍﻓﺎﺕ ﺍﻟﺴﻠﻄﺔ‬ ‫ﺍﻟﻤﺤﻠﻴﺔ ﺑﺪﻙ ﻣﻨﺎﺯﻝ ﺍﻟﺒﺴﻄﺎﺀ ﺑﺤﻲ ﻏﺮﺍﺑﻮ‪ ،‬ﺗﺤﺖ‬ ‫ﻳﺎﻓﻄﺔ ﺗﻄﺒﻴﻖ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺗﺒﺪﻱ ﺗﺴﺎﻣﺤﺎ ﻏﺮﻳﺒﺎ‬ ‫ﺇﺯﺍﺀ ﺗﺠﺎﻭﺯﺍﺕ ﺃﺻﺤﺎﺏ ﺍﻟﻤﺸﺎﺭﻳﻊ ﺍﻟﺴﻜﻨﻴﺔ ﺍﻟﻜﺒﺮﻯ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴـﻦ ﻟﻠﺘﺼﺎﻣﻴﻢ‪ ،‬ﻭﺍﻟﺬﻳــﻦ ﻓﻲ ﺍﻟﻐﺎﻟـــﺐ‬ ‫ﻳﺘﺤﺎﻳﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻳﻨﺘﻘﻠﻮﻥ ﻣﻦ ﻭﺿﻌﻴﺔ‬ ‫ﻣﺨﺎﻟﻒ ﺇﻟﻰ ﻭﺿﻌﻴﺔ ﻗﺎﻧﻮﻧﻴﺔ‪ ،‬ﻣﻤﺎ ﺗﺒﺪﻭ ﻣﻌﻪ ﻫﺬﻩ‬ ‫ﺍﻟﻌﻤﻠﻴﺔ ﻣﺠﺮﺩ ﺍﺳﺘﻌﺮﺍﺽ ﻟﻠﻌﻀﻼﺕ‪.‬‬

‫ﻗﺎﻣﺖ ﺳﻠﻄﺎﺕ ﻭﻻﻳﺔ ﺗﻄﻮﺍﻥ ﻓﺠﺮ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ‪7‬‬ ‫ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ ﺑﻬﺪﻡ‪ 15‬ﻣﻨﺰﻻ ﺑﺤﻲﻏﺮﺍﺑﻮﺑﻤﺪﻳﻨﺔ ﺗﻄﻮﺍﻥ‬ ‫ﻓﻲ ﻋﻤﻠﻴﺔ ﻣﺒﺎﻏﺘﺔ‪ ،‬ﻫﺪﻣﺖ ﻋﻠﻰ ﺇﺛﺮﻫﺎ ‪ 15‬ﻣﻨﺰﻻ ﺑﻨﻲ‬ ‫ﺑﺪﻭﻥ ﺭﺧﺼﺔ ﻣﻦ ﻃﺮﻑ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻤﺨﺘﺼﺔ‪ .‬ﻭﻗﺪ ﺟﻨﺪﺕ‬ ‫ﻟﻬﺎﺗﻪ ﺍﻟﻌﻤﻠﻴﺔ ﺳﻠﻄﺎﺕ ﻋﻤﺎﻟﺔ ﺗﻄﻮﺍﻥ ﺛﻼﺙ ﺩﻭﺭﻳﺎﺕ‬ ‫ﺃﻣﻨﻴﺔ ﻭﻣﺜﻠﻬﺎ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻟﻘﻮﺍﺕ ﺍﻟﻤﺴﺎﻋﺪﺓ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻦ‬ ‫ﺛﻼﺛﻴﻦ ﻋﺎﻣﻼ ﺑﺎﻹﻧﻌﺎﺵ ﺍﻟﻮﻃﻨﻲ ﻭﺛﻼﺙ ﺟﺮﺍﻓﺎﺕ‪ ،‬ﻭﺍﺣﺪﺓ‬ ‫ﻣﻨﻬﺎ ﺗﺎﺑﻌﺔ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﺤﻀﺮﻳﺔ ﻟﺘﻄﻮﺍﻥ ﻭﺃﺧﺮﻯ ﺗﺎﺑﻌﺔ‬ ‫ﻟﻺﻧﻌﺎﺵ ﺍﻟﻮﻃﻨﻲ‪.‬‬ ‫ﻭﻗﺪ ﺧﻠﻒ ﻫﺬﺍ ﺍﻟﺘﺪﺧﻞ ﺍﻟﻔﺠﺎﺋﻲ ﻭﺍﻟﻤﺒﺎﻏﺖ ﺣﺎﻟﺔ ﻣﻦ‬ ‫ﺍﻟﺮﻋﺐ ﻭﺍﻟﻬﻠﻊ ﻓﻲ ﺻﻔﻮﻑ ﺳﺎﻛﻨﺔ ﺍﻟﺤﻲ‪ ،‬ﺧﺼﻮﺻﺎ ﻓﻲ‬ ‫ﺻﻔﻮﻑﺍﻷﻃﻔﺎﻝ‪،‬ﻛﻤﺎ ﻗﺎﻡﺍﻟﻌﺪﻳﺪﻣﻦ ﺍﻟﺴﻜﺎﻥﺍﻟﻤﺠﺎﻭﺭﻳﻦ‬ ‫ﺑﺎﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻌﻤﻮﻣﻴﺔ‪ ،‬ﺧﺼﻮﺻﺎ ﻭﺃﻥ‬

‫ﺑﻤﺒﺎﺩﺭﺓ ﻣﻦ ﺍﻟﺠﻤﻌﻴـــﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻟﺤﻘﻮﻕ‬ ‫ﺍﻻﻧﺴﺎﻥ ﻓـﺮﻉ ﺷﻔﺸــﺎﻭﻥ‪ ،‬ﺗﺄﺳﺴــﺖ ﻣﺆﺧـــﺮﺍ‬ ‫ﺍﻟﺘﻨﺴﻴﻘﻴﺔ ﺍﻟﻤﺤﻠﻴﺔ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺤﻖ ﻓﻲ ﺍﻟﺼﺤﺔ‪،‬‬ ‫ﺗﻀﻢ ﺍﻟﻬﻴﺌﺎﺕ ﻭﺍﻹﻃﺎﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﻨﻘﺎﺑﻴﺔ‬ ‫ﻭﺍﻟﺤﻘﻮﻗﻴﺔ ﻭﺍﻟﺠﻤﻌﻮﻳﺔ ﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴﺔ ﺑﺎﻟﻤﺪﻳﻨﺔ‬ ‫ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺼﺪﻱ ﻟﻠﻔﺴﺎﺩ ﺍﻟﻤﺴﺘﺸﺮﻱ ﺑﻤﺴﺘﺸﻔﻰ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻛﺎﻧﺖ ﺑﺘﻨﻈﻴﻢ ﻭﻗﻔﺔ ﺍﺣﺘﺠﺎﺟﻴﺔ‬ ‫ﺃﻣﺎﻡ ﺑﺎﺏ ﺍﻟﻤﺴﺘﺸﻔﻰ ﺍﻹﻗﻠﻴﻤﻲ‪.‬‬

‫‪»YÉª÷G ¢ù∏éŸG ÒéØàH Oó¡J ¿GRh ‘ zájô°ùdG áFõéàdG{ á«°†b‬‬

‫ﺷﻔﺸﺎﻭﻥ ‪:‬‬

‫ﺍﻟﻌﺮﺍﺋﺶ ‪:‬‬ ‫ﺧﻼﻝ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﺎﺩﻳﺔ ﻟﻠﻤﺠﻠﺲ ﺍﻟﺒﻠﺪﻱ ﻟﺸﻬﺮ‬ ‫ﻧﻮﻓﻤﺒﺮ ﺍﻟﻤﻨﻌﻘﺪﺓ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ ﺍﻟﻤﺎﺿﻲ ﺃﺛﻴﺮﺕ‬ ‫ﺧﺮﻭﻗﺎﺕ ﺑﺎﻟﺠﻤﻠﺔ ﻳﻌﺮﻓﻬﺎ ﻣﻴﻨﺎﺀ ﺍﻟﻌﺮﺍﺋﺶ‪ ،‬ﺣﻴﺚ‬ ‫ﻳﺸﺘﻐﻞ ﺍﻟﺒﺤﺎﺭﺓ ﻓﻲ ﻇﺮﻭﻑ ﻻ ﺇﻧﺴﺎﻧﻴﺔ ﻓﻲ ﻏﻴﺎﺏ‬ ‫ﺍﻟﺤﺪ ﺍﻷﺩﻧﻰ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ‬ ‫ﺣﻮﺍﺩﺙ ﺍﻟﺸﻐﻞ ﻭﺍﻟﺤﻘﻮﻕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﻘﺎﺑﻞ‬ ‫ﺗﻬﺮﻳﺐ ﺍﻟﺜﺮﻭﺓ ﺍﻟﺴﻤﻜﻴﺔ ﻭﺍﻟﺘﻤﻠﺺ ﺍﻟﻀﺮﻳﺒﻲ‬ ‫ﺑﺘﻮﺍﻃﺆ ﺍﻟﺴﻠﻄﺔ ﺍﻟﻮﺻﻴﺔ ﻋﻠﻰ ﺍﻟﻘﻄﺎﻉ‪.‬‬

‫ﺍﻟﻘﺼﺮ ﺍﻟﻜﺒﻴﺮ ‪:‬‬ ‫ﻭﺟﻪ ﺍﻟﻤﻜﺘﺐ ﺍﻟﻤﺴﻴﺮ ﻟﻠﻨﺎﺩﻱ ﺍﻟﻘﺼﺮﻱ ﺭﺳﺎﻟﺔ‬ ‫ﺍﺣﺘﺠﺎﺝ ﻭﺍﺳﺘﻨﻜﺎﺭ ﺇﻟﻰ ﺭﺋﻴﺲ ﺍﻟﺠﺎﻣﻌﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‬ ‫ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ ﺑﺨﺼﻮﺹ ﺗﺤﻜﻴﻢ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﻣﻮﻳﺢ‬ ‫ﺍﻟﺬﻱ ﺃﺩﺍﺭ ﻟﻘﺎﺀ ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﺼﺮﻱ ﻭﺷﺒﺎﺏ ﺃﻃﻠﺲ‬ ‫ﺧﻨﻴﻔﺮﺓ ﺑﻤﻴﺪﺍﻥ ﻫﺬﺍ ﺍﻷﺧﻴﺮ‪ .‬ﺍﻟﺮﺳﺎﻟﺔ ﺗﺤﺪﺛﺖ ﻋﻦ‬ ‫ﺍﻗﺘﺮﺍﻑ ﺍﻟﺤﻜﻢ ﻟﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﺘﻘﻨﻴﺔ‪،‬‬ ‫ﻭﻃﺎﻟﺒﺖ ﺑﻔﺘﺢ ﺗﺤﻘﻴﻖ ﻓﻲ ﻇﺮﻭﻑ ﺍﻟﻤﻘﺎﺑﻠﺔ ﺍﻟﺘﻲ‬ ‫ﺟﻤﻌﺖ ﺍﻟﻔﺮﻳﻘﻴﻦ‪.‬‬

‫ﻭﺯﺍﻥ ‪:‬‬ ‫ﻓﺸﻞ ﺭﺋﻴﺲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﺒﻠﺪﻱ ﻓﻲ ﺗﻤﺮﻳﺮ‬ ‫ﻧﻘﺎﻁ ﺟﺪﻭﻝ ﺃﻋﻤﺎﻝ ﺩﻭﺭﺓﺃﻛﺘﻮﺑﺮ ﻟﻠﻤﺠﻠﺲ ﺍﻟﺒﻠﺪﻱ‬ ‫ﻓﻲ ﺟﻠﺴﺘﻬﺎ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺑﻌﺪ ﻓﺸﻠﻪ ﻓﻲ ﺟﻤﻊ ﺍﻟﻨﺼﺎﺏ‬ ‫ﺧﻼﻝ ﺍﻟﺠﻠﺴﺔ ﺍﻷﻭﻟﻰ‪ .‬ﺃﺟﻮﺍﺀ ﻫﺬﻩ ﺍﻟﺪﻭﺭﺓ ﻛﺎﻧﺖ‬ ‫ﺳﺎﺧﻨﺔ ﺑﺴﺒﺐ ﻣﻮﺿﻮﻉ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺴﺮﻳﺔ ﻟﻠﺮﺋﻴﺲ‪،‬‬ ‫ﻭﺑﺴﺒﺐ ﺍﺣﺘﺪﺍﻡ ﺍﻟﺘﻨﺎﻓﺲ ﺣﻮﻝ ﺍﻷﻏﻠﺒﻴﺔ ﺑﻴﻦ‬ ‫ﻓﺮﻳﻘﻲ ﺍﻟﺘﺴﻴﻴﺮ ﻭﺍﻟﻤﻌﺎﺭﺿﺔ ﺍﻟﺬﻱ ﻟﻢ ﺗﺘﻜﺸﻒ‬ ‫ﻣﻌﺎﻟﻤﻪ ﻭﺗﻔﺎﺻﻴﻠﻪ ﺇﻻ ﻓﻲ ﺧﻀﻢ ﻣﺠﺮﻳﺎﺕ ﺍﻟﺪﻭﺭﺓ‪.‬‬

‫ﺍﻟﺤﺴﻴﻤﺔ ‪:‬‬ ‫ﺍﻋﺘﺒﺮ ﻣﺘﺘﺒﻌﻮﻥ ﺃﻥ ﺗﺤﻘﻴﻖ ﺍﻟﺪﺭﻙ ﺍﻟﻤﻠﻜﻲ‬ ‫ﺣﻮﻝ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺘﻔﺠﺮﺍﺕ ﻓﻲ ﺍﻟﺼﻴﺪ ﺑﺴﻮﺍﺣﻞ‬ ‫ﺍﻹﻗﻠﻴﻢ ﺟﺎﺀ ﻣﺘﺎﺧﺮﺍ‪ ،‬ﻭﺍﻥ ﺍﻟﻬﺪﻑ ﻣﻨﻪ ﻟﻴﺲ ﺍﻟﺤﻔﺎﻅ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺨﺰﻭﻥ ﺍﻟﺴﻤﻜﻲ‪ ،‬ﺑﻞ ﺍﺗﺨﺎﺫ ﺍﺟﺮﺍﺀﺍﺕ‬ ‫ﺍﺣﺘﺮﺍﺯﻳﺔ ﻟﻸﺟﻬﺰﺓ ﺍﻻﻣﻨﻴﺔ ﻣﺨﺎﻓﺔ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺘﻔﺠﺮﺍﺕ ﻓﻲ ﺗﻨﻔﻴﺬ ﻋﻤﻠﻴﺎﺕ ﺍﺭﻫﺎﺑﻴﺔ ﺧﺼﻮﺻﺎ‬ ‫ﻭﺃﻥ ﻟﻬﺎ ﻗﻮﺓ ﺗﻔﺠﻴﺮﺓ ﻋﺎﻟﻴﺔ ﻭﻳﺘﻢ ﺗﺼﻨﻴﻌﻬﺎ ﻏﺎﻟﺒﺎ‬ ‫ﺑﻄﺮﻳﻘﺔ ﺗﻘﻠﻴﺪﻳﺔ‪.‬‬

‫ﻋﻠﻰﺇﻳﻘﺎﻉﺍﺣﺘﺠﺎﺟﺎﺕﻣﺴﺘﺸﺎﺭﻱﺍﻟﻤﻌﺎﺭﺿﺔﺑﺎﻟﻤﺠﻠﺲ‬ ‫ﺍﻟﺠﻤﺎﻋﻲ ﻟﺠﻤﺎﻋﺔ ﻭﺯﺍﻥ‪ ،‬ﺗﻢ ﺗﺄﺟﻴﻞ ﺍﻧﻌﻘﺎﺩ ﺩﻭﺭﺓ ﺃﻛﺘﻮﺑﺮ ـ‬ ‫ﺍﻟﺘﻲ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﻘﺮﺭ ﺃﻥ ﺗﻨﻌﻘﺪ ﺻﺒﺎﺡ ﺃﻣﺲ ـ ﺇﻟﻰ ﻣﻮﻋﺪ‬ ‫ﻻﺣﻖ‪ ،‬ﺑﻌﺪﻣﺎ ﻟﻢ ﻳﺘﻤﻜﻦ ﺍﻟﺮﺋﻴﺲ ﻣﻦ ﺟﻤﻊ ﺍﻷﻏﻠﺒﻴﺔ‪ ،‬ﻓﻲ‬ ‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﻛﺪﺕ ﻓﻴﻪ ﻣﺼﺎﺩﺭ ﻣﻄﻠﻌﺔ ﺃﻥ ﺍﻟﻮﻛﻴﻞ ﺍﻟﻌﺎﻡ‬ ‫ﻟﺪﻯ ﺍﺳﺘﺌﻨﺎﻓﻴﺔ ﺍﻟﻘﻨﻴﻄﺮﺓ ﺃﺣﺎﻝ ﻣﻠﻒ ﻣﺎ ﺃﺻﺒﺢ ﻳﻌﺮﻑ ﻓﻲ‬ ‫ﻭﺯﺍﻥ ﺏ«ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺴﺮﻳﺔ« ﻋﻠﻰ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﺸﺮﻃﺔ‬ ‫ﺍﻟﻘﻀﺎﺋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺗﻬﻢ ﺑﺎﻟﺘﺰﻭﻳﺮ ﻭﺍﻻﺧﺘﻼﺱ‬ ‫ﻭﺍﺳﺘﻌﻤﺎﻝﺍﻟﻨﻔﻮﺫ‪.‬‬ ‫ﻭﺍﻋﺘﺒﺮ ﺃﻋﻀﺎﺀ ﺍﻟﻤﻌﺎﺭﺿﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻧﻈﻤﻮﺍ ﻭﻗﻔﺔ‬ ‫ﺍﺣﺘﺠﺎﺟﻴﺔﺻﺒﺎﺡﺃﻣﺲﺃﻣﺎﻡﺍﻟﻤﺮﻛﺐﺍﻟﺜﻘﺎﻓﻲﻭﺍﻻﺟﺘﻤﺎﻋﻲ‬ ‫ﻓﻲ ﻭﺯﺍﻥ‪ ،‬ﺃﻥ ﺭﺋﻴﺲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﺠﻤﺎﻋﻲ ﻟﻮﺯﺍﻥ ﻟﻢ ﻳﻌﺪ‬ ‫ﻳﺘﻤﺘﻊﺑﺎﻟﻤﺼﺪﺍﻗﻴﺔﻟﻴﺆﺗﻤﻦ ﻋﻠﻰﺗﺴﻴﻴﺮﺷﺆﻭﻥﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺑﻌﺪ ﺍﻟﻔﻀﻴﺤﺔ ﺍﻟﺘﻲ ﻓﺠﺮﻫﺎ ﻛﻞ ﻣﻦ ﻋﻀﻮ ﺍﻟﻤﺠﻠﺲ‬ ‫ﻭﺍﻟﺒﺮﻟﻤﺎﻧﻲ ﻋﺒﺪ ﺍﻟﻌﻼﻭﻱ‪ ،‬ﻋﻦ ﺣﺰﺏ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺘﻨﻤﻴﺔ‪،‬‬

‫ﻭﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺤﺎﺭﺷﻲ ﻋﻦ ﺣﺰﺏ ﺍﻷﺻﺎﻟﺔ ﻭﺍﻟﻤﻌﺎﺻﺮﺓ‪.‬‬ ‫ﻭﻃﺎﻟﺐ ﻣﺴﺘﺸﺎﺭﻭ ﺍﻟﻤﻌﺎﺭﺿﺔ ﺑﻌﺰﻝ ﺍﻟﺮﺋﻴﺲ ﺍﻟﺬﻱ‬ ‫ﺣﻤﻠﻮﻩ ﻣﺴﺆﻭﻟﻴﺔ ﻋﺮﻗﻠﺔ ﺍﻟﻤﺨﻄﻂ ﺍﻟﺮﺑﺎﻋﻲ ﺍﻟﺘﺄﻫﻴﻠﻲ‬ ‫ﻟﻠﻤﺪﻳﻨﺔ‪ ،‬ﻭﻋﺮﻗﻠﺔ ﻣﺠﺎﻝ ﺍﻟﻌﻤﺮﺍﻥ ﺑﺸﻜﻞ ﻏﻴﺮ ﻣﺴﺒﻮﻕ ﻣﻦ‬ ‫ﺧﻼﻝ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺗﺴﻠﻴﻢ ﺭﺧﺺ ﺍﻟﺒﻨﺎﺀ ﺇﻟﻰ ﺍﻟﻤﻮﺍﻃﻨﻴﻦ‬ ‫ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﺳﻨﺔ‪ ،‬ﻣﻤﺎ ﺟﻌﻞ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺣﺴﺐ ﺑﻴﺎﻥ ﻭﺯﻋﻪ‬ ‫ﻣﺴﺘﺸﺎﺭﻭ ﺍﻟﻤﻌﺎﺭﺿﺔ‪» ،‬ﺗﻌﻴﺶ ﻋﻠﻰ ﻭﻗﻊ ﺍﻟﺸﻠﻞ ﺍﻟﺘﺎﻡ‪،‬‬ ‫ﺧﺎﺻﺔ ﺑﻌﺪ ﺍﻓﺘﻀﺎﺡ ﻧﺼﺐ ﻭﺍﺣﺘﻴﺎﻝ ﻭﺗﺰﻭﻳﺮ ﻭﺍﺳﺘﻐﻼﻝ‬ ‫ﺍﻟﻨﻔﻮﺫ ﻣﻦ ﻃﺮﻑ ﺭﺋﻴﺲ ﺍﻟﻤﺠﻠﺲ ﺍﻟﺠﻤﺎﻋﻲ ﻓﻲ ﻗﻀﻴﺔ‬ ‫ﺍﻟﺘﺠﺰﺋﺔﺍﻟﺴﺮﻳﺔ«‪.‬‬ ‫ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﺍﻋﺘﺒﺮ ﻣﺤﻤﺪ ﺍﻟﻜﻨﻔﺎﻭﻱ‪ ،‬ﺭﺋﻴﺲ ﺍﻟﻤﺠﻠﺲ‬ ‫ﺍﻟﺠﻤﺎﻋﻲ ﻟﻮﺯﺍﻥ‪ ،‬ﺃﻥ ﺍﻻﺗﻬﺎﻣﺎﺕ ﺍﻟﻤﻮﺟﻬﺔ ﺇﻟﻴﻪ ﻓﻲ ﻗﻀﻴﺔ‬ ‫ﻣﺎ ﺳﻤﻲ ﺏ»ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺴﺮﻳﺔ« ﻻ ﺗﺤﻤﻞ ﺃﻱ ﺃﺳﺎﺱ‬ ‫ﻗﺎﻧﻮﻧﻲ‪» ،‬ﻟﻜﻦ‪ ،‬ﻳﺠﺐ ﺗﺮﻙ ﺍﻟﻘﻀﺎﺀ ﻟﻴﻘﻮﻝ ﻛﻠﻤﺘﻪ ﻭﻧﻌﺮﻑ‬ ‫ﻣﻌﻪ ﻣﻦ ﻣﻌﻪ ﺍﻟﺤﻖ ﻭﻳﻄﺒﻖ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻣﻦ ﻻ ﻳﻄﺒﻘﻪ«‪،‬‬ ‫ﻧﺎﻓﻴﺎ ﻓﻲ ﺍﻟﺴﻴﺎﻕ ﺫﺍﺗﻪ ﻭﺟﻮﺩ ﺗﺠﺰﺋﺔ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻘﺎﻧﻮﻧﻲ‬

‫ﺃﻥ ﺳﻠﻄﺎﺕ ﺍﻟﻮﻻﻳﺔ ﻻﺗﺰﺍﻝ ﺗﻠﺘﺰﻡ ﺍﻟﺼﻤﺖ ﻭﺍﻟﺤﻴﺎﺩ ﻣﻊ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﺘﻲ ﺗﻮﺟﺪ ﻗﺮﺏ ﻣﺤﻄﺔ ﺍﻟﺒﻨﺰﻳﻦ ﻳﺸﺎﺭﻉ‬ ‫ﺍﻟﺠﻴﺶ ﺍﻟﻤﻠﻜﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﺳﺘﻔﺎﺩ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺃﺭﺽ‬ ‫ﺍﻷﻣﻼﻙ ﺍﻟﻤﺨﺰﻧﻴﺔ ﻭﺍﻗﺘﻄﻊ ﺟﺰﺀﺍ ﻛﺒﻴﺮﺍ ﻣﻦ ﺳﺎﺣﺔ ﻣﺪﺭﺳﺔ‬ ‫ﻋﻤﻮﻣﻴﺔ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻌﻤﺎﺭﺓ ﻭﻗﺎﻡ ﺑﺒﻨﺎﺀ ﻣﺮﻛﺐ ﺳﻜﻨﻲ‬ ‫ﺗﺤﺖ ﻏﻄﺎﺀ ﺍﻟﺴﻜﻦ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺣﻮﻟﻪ ﺇﻟﻰ ﺳﻜﻦ ﻋﺎﺩﻱ‪،‬‬ ‫ﺩﻭﻥ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻤﺨﺘﺼﺔ ﺑﺈﺭﻏﺎﻣﻪ ﻋﻠﻰ ﺇﻋﺎﺩﺓ‬ ‫ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﻭﺍﻹﻋﻔﺎﺀﺍﺕ ﺍﻟﺘﻲ ﺍﺳﺘﻔﺎﺩ ﻣﻨﻬﺎ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻌﺪﻳﺪ‬ ‫ﻣﻦ ﺍﻟﻤﻬﺘﻤﻴﻦ ﺃﻥ ﺍﻟﺼﺮﺍﻣﺔ ﻓﻲ ﺇﻋﻤﺎﻝ ﺍﻟﻘﺎﻧﻮﻥ ﻳﺠﺐ‬ ‫ﺃﻥ ﺗﻄﺎﻝ ﺍﻟﻜﺒﺎﺭ ﻭﺃﻥ ﺗﻨﺘﻘﻞ ﺇﻟﻰ ﺍﻟﻤﻮﺍﻃﻦ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﻻ ﺃﻥ‬ ‫ﺗﺴﺘﻌﺮﺽ ﺍﻟﺴﻠﻄﺎﺕ ﻋﻀﻼﺗﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻮﺍﻃﻦ ﺍﻟﻌﺎﺩﻱ‬ ‫ﻭﺗﺤﻤﻲﺍﻟﻜﺒﺎﺭ‪.‬‬

‫ﺟﻮﺍﺩ ﺍﻟﻜﻠﺨﺔ‬

‫ﻟﻠﻤﺪﻳﻨﺔ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺗﻢ ﺟﺮﻯ ﻃﺒﻘﺎ ﻟﻠﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‬ ‫ﺍﻟﺠﺎﺭﻱ ﺑﻬﺎ ﺍﻟﻌﻤﻞ‪.‬‬ ‫ﻭﺍﺗﻬﻢ ﺍﻟﻜﻨﻔﺎﻭﻱ ﺑﻌﺾ ﺍﻟﻤﺴﺘﺸﺎﺭﻳﻦ ﺑﻌﺮﻗﻠﺔ‬ ‫ﻭﻧﺴﻒ ﺟﻬﻮﺩ ﺗﻄﻮﻳﺮ ﻣﺪﻳﻨﺔ ﻭﺯﺍﻥ‪ ،‬ﻣﻌﺘﺒﺮﺍ ﺃﻥ »ﻣﻦ ﻓﻘﺪ‬ ‫ﺍﻟﻤﺼﺪﺍﻗﻴﺔ ﻫﻢ ﺃﻭﻟﺌﻚ ﺍﻹﻗﺼﺎﺋﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﺒﻠﻮﻥ‬ ‫ﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴﺔ‪ ،‬ﺣﻴﺚ ﺣﻀﺮﻭﺍ ﺇﻟﻰ ﻣﻘﺮ ﺍﻧﻌﻘﺎﺩ ﺩﻭﺭﺓ‬ ‫ﺍﻟﻤﺠﻠﺲ ﺍﻟﺠﻤﺎﻋﻲ ﻟﻜﻨﻬﻢ ﺭﻓﻀﻮﺍ ﺍﻟﺘﻮﻗﻴﻊ ﻋﻠﻰ ﻭﺭﻗﺔ‬ ‫ﺍﻟﺤﻀﻮﺭ‪ ،‬ﻷﻧﻬﻢ ﻭﺍﻋﻮﻥ ﺑﺄﻥ ﺃﻱ ﻧﻘﺎﺵ ﻧﺰﻳﻪ ﻭﺷﻔﺎﻑ‬ ‫ﻭﻋﻠﻨﻲﻟﻴﺲﻓﻲﺻﺎﻟﺤﻬﻢ«‪.‬‬ ‫ﻭﺳﺠﻞﺃﻧﻪ»ﻟﻮﻛﺎﻧﺖﻫﻨﺎﻙﻣﻌﺎﺭﺿﺔﺣﻘﻴﻘﻴﺔﻟﻘﺎﻣﺖ‬ ‫ﺑﺘﻘﺪﻳﻢ ﺍﻗﺘﺮﺍﺣﺎﺕ ﻭﺑﺮﺍﻣﺞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺗﻨﻤﻴﺔ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻏﻴﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﻌﺎﺭﺿﺔ ﻟﻴﺴﺖ ﺑﻤﻌﺎﺭﺿﺔ‬ ‫ﺍﻗﺘﺮﺍﺣﻴﺔﺑﻞﻫﻲﺗﻘﻮﻡﻓﻘﻂ ﺑﻨﺴﻒﻣﺪﻳﻨﺔﻭﺯﺍﻥ‪.‬ﻭﻟﻴﺴﺖ‬ ‫ﻫﺬﻩﻫﻲ ﺍﻟﻤﺮﺓﺍﻷﻭﻟﻰﺍﻟﺘﻲﺗﺤﺪﺙﻓﻴﻬﺎﻣﺜﻞﻫﺬﻩﺍﻷﻣﻮﺭ‪،‬‬ ‫ﺣﻴﺚ ﺳﺒﻖ ﺃﻥ ﺗﻤﺖ ﻧﻔﺲ ﻋﻤﻠﻴﺔ ﺍﻟﻌﺮﻗﻠﺔ ﻓﻲ ﻓﺘﺮﺍﺕ‬ ‫ﺳﺎﺑﻘﺔ«‪.‬‬

‫ﺍﻟﻤﻬﺪﻱ ﺍﻟﺴﺠﺎﺭﻱ‬

‫‪¢TGô©dÉH äÓeÉ©dG ¿ƒÑYôj z¥ô£dG ´É£b{ h IQÉfE’G ΩGó©fG‬‬ ‫ﻓﻮﺟﺌﺖ ﻋﺎﻣﻠﺘﺎﻥ ﺃﺛﻨﺎﺀ ﺗﻮﺟﻬﻬﻤﺎ ﻣﻦ ﻣﻨﺰﻟﻴﻬﻤﺎ‬ ‫ﺑﺤﻲ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺨﻀﺮﺍﺀ ﺇﻟﻰ ﻣﻮﻗﻒ ﺍﻟﻴﺴﺎﺭﺍﺕ ﺍﻟﻤﺤﺎﺫﻱ‬ ‫ﻟﻤﺴﺠﺪ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺑﺎﻟﺤﻲ ﻧﻔﺴﻪ ﺑﺎﻟﻌﺮﺍﺋﺶ‪،‬‬ ‫ﺻﺒﺎﺡ ﺃﻣﺲ ﺍﻟﺨﻤﻴﺲ‪ ،‬ﻻﻧﺘﻈﺎﺭ ﺣﺎﻓﻠﺔ ﺗﻤﺮ ﻣﻦ ﻫﻨﺎﻙ‬ ‫ﻛﻲ ﺗﻘﻠﻬﻤﺎ ﺇﻟﻰ ﻣﻘﺮ ﻋﻤﻠﻬﻤﺎ‪ ،‬ﺑﺸﺎﺏ ﻭﻫﻮ ﻳﺤﺎﻭﻝ‬ ‫ﺍﻋﺘﺮﺍﺽ ﺳﺒﻴﻠﻬﻤﺎ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﻳﺨﻔﻲ ﺳﻼﺣﺎ ﺃﺑﻴﺾ‬ ‫ﻹﺷﻬﺎﺭﻩ ﻓﻲ ﻭﺟﻬﻴﻬﻤﺎ‪.‬‬ ‫ﻭﻓﻴﻤﺎ ﻏﺎﺩﺭﺕ ﺍﻟﻌﺎﻣﻠﺘﺎﻥ ﺯﻧﻘﺔ ﺍﻟﺰﻳﺘﻮﻥ ﺑﺤﺠﻲ‬ ‫ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺨﻀﺮﺍﺀ ﻭﺳﻂ ﻇﻼﻡ ﺩﺍﻣﺲ ﻳﻌﻢ ﻛﻞ ﺷﻮﺍﺭﻉ‬ ‫ﻭﺃﺯﻗﺔ ﺍﻟﺤﻲ‪ ،‬ﺣﻮﺍﻟﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟـ‪ 5‬ﻭ‪ 45‬ﺩﻗﻴﻘﺔ ﻣﻦ ﺻﺒﺎﺡ‬ ‫ﺃﻣﺲ ﺍﻟﺨﻤﻴﺲ‪ ،‬ﻟﺘﻤﺮﺍ ﻣﺒﺎﺷﺮﺓ ﺑﺰﻧﻘﺔ ﺍﻟﻨﺨﻴﻞ ﺑﺎﻟﺤﻲ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻓﻮﺟﺌﺘﺎ ﺑﺸﺎﺏ ﻭﻫﻮ ﻳﺘﺮﺻﺪ ﺧﻄﻮﺍﺗﻬﻤﺎ ﺑﺰﻗﺎﻕ‬ ‫ﻳﺮﺑﻂ ﺑﻴﻦ ﺍﻟﺰﻧﻘﺘﻴﻦ ﺍﻟﻤﺬﻛﻮﺭﺗﻴﻦ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺴﺎﺭﻉ ﺇﻟﻰ‬ ‫ﺍﻟﻠﺤﺎﻕ ﺑﻬﻤﺎ‪ ،‬ﺣﻴﺚ ﺍﺿﻄﺮﺕ ﺍﻟﻌﺎﻣﻠﺘﺎﻥ ﺇﻟﻰ ﺍﻟﺮﻛﺾ‬ ‫ﺑﺴﺮﻋﺔ ﺧﻮﻓﺎ ﻣﻦ ﺃﻥ ﻳﻠﺤﻖ ﺑﻬﻤﺎ‪ ،‬ﻭﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ‬ ‫ﻣﻮﻗﻒ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻟﻼﺣﺘﻤﺎﺀ ﺑﺎﻟﺤﺎﺭﺱ ﺍﻟﻠﻴﻠﻲ‪.‬‬ ‫ﻭﻗﺪ ﻋﻤﺪ ﺍﻟﺸﺎﺏ ﺍﻟﻤﺴﻠﺢ ﺑﺴﻜﻴﻦ ﻣﻦ ﺍﻟﺤﺠﻢ‬ ‫ﺍﻟﻜﺒﻴﺮ ﺇﻟﻰ ﺍﻟﻠﺤﺎﻕ ﺑﺎﻟﻌﺎﻣﻠﺘﻴﻦ‪ ،‬ﻭﻫﻤﺎ ﻓﻲ ﻣﻮﻗﻒ‬ ‫ﺍﻟﺴﻴﺎﺭﺍﺕ ﺗﻨﺘﻈﺮﺍﻥ ﻭﺻﻮﻝ ﺍﻟﺤﺎﻓﻠﺔ‪ ،‬ﻟﻴﻔﺎﺟﺄ ﺑﻮﺟﻮﺩ‬ ‫ﺭﺟﻠﻴﻦ ﺑﺎﻟﻤﻜﺎﻥ ﻧﻔﺴﻪ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺣﺎﺭﺱ ﺍﻟﺴﻴﺎﺭﺍﺕ‪،‬‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﻨﺴﺤﺐ ﻣﻦ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﻳﻌﺘﺮﺽ ﺳﺒﻴﻞ ﺭﺟﻞ ﻛﺎﻥ‬ ‫ﻋﺎﺋﺪﺍ ﺇﻟﻰ ﻣﻨﺰﻟﻪ ﺑﺎﻟﺤﻲ ﻧﻔﺴﻪ‪ ،‬ﺣﻴﺚ ﺍﺗﻀﺢ ﺃﻥ ﺍﻟﺸﺎﺏ‬ ‫ﺍﻟﻤﺴﻠﺢ ﻳﻘﻄﻦ ﺑﺈﺣﺪﻯ ﺍﻟﺪﻭﺭ ﺍﻟﻤﺤﻴﻄﺔ ﺑـ»ﺍﻟﻜﺎﺭﻳﺎﻥ«‬ ‫ﺍﻟﻤﺤﺎﺫﻱ ﻟﺤﻲ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺨﻀﺮﺍﺀ‪.‬‬ ‫ﻭﺃﺿﺤﻰ ﺣﻲ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺨﻀﺮﺍﺀ ﻣﻼﺫﺍ ﻟﻜﻞ ﻗﻄﺎﻉ‬ ‫ﺍﻟﻄﺮﻕ ﻭﻣﻌﺘﺮﺿﻲ ﺍﻟﺴﺒﻴﻞ ﻃﻮﺍﻝ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ‪ ،‬ﺑﺴﺒﺐ‬ ‫ﺍﻟﻈﻼﻡ ﺍﻟﺪﺍﻣﺲ ﺍﻟﺬﻱ ﻳﺨﻴﻢ ﻋﻠﻴﻪ‪ ،‬ﺣﻴﺚ ﺗﺸﺘﻐﻞ ﻛﻞ‬

‫ﻣﺼﺎﺑﻴﺢ ﺃﻋﻤﺪﺓ ﺍﻹﻧﺎﺭﺓ ﺍﻟﻌﻤﻮﻣﻴﺔ ﺑﺸﻜﻞ ﻋﺎﺩﻱ ﻋﻨﺪ‬ ‫ﻛﻞ ﻣﺴﺎﺀ ﻗﺒﻞ ﺃﻥ ﺗﺘﻌﻄﻞ ﺟﻤﻴﻌﻬﺎ‪ ،‬ﺣﻴﺚ ﺗﺮﺑﻂ ﻣﺼﺎﺩﺭ‬ ‫ﺑﺎﻟﺤﻲ ﺗﻌﻄﻞ ﻣﺼﺎﺑﻴﺢ ﺍﻹﻧﺎﺭﺓ ﺍﻟﻌﻤﻮﻣﻴﺔ ﺑﺎﻟﻀﻐﻂ‬ ‫ﺍﻟﻤﻔﺮﻁ ﺍﻟﺬﻱ ﺗﺘﻌﺮﺽ ﻟﻪ ﻛﺎﺑﻼﺕ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻜﻬﺮﺑﺎﺋﻲ‪،‬‬ ‫ﺟﺮﺍﺀ ﺳﺮﻗﺔ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﻟﻤﻨﺎﺯﻝ )ﺍﻟﺘﻲ ﺑﻨﻴﺖ ﻣﺆﺧﺮﺍ‬ ‫ﺑﺄﺭﺽ ﺗﻘﻊ ﺑﻴﻦ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺨﻀﺮﺍﺀ ﻭﺍﻟﻜﺎﺭﻳﺎﻥ( ﻟﻠﺘﻴﺎﺭ‬

‫ﺍﻟﻜﻬﺮﺑﺎﺋﻲ ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺎﺑﻼﺕ‪ ،‬ﺑﺘﻮﺍﻃﺆ ﻣﻊ ﺃﺣﺪ ﻋﻤﺎﻝ‬ ‫ﺍﻟﻮﻛﺎﻟﺔ ﺍﻟﻤﺴﺘﻘﻠﺔ ﻟﺘﻮﺯﻳﻊ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻜﻬﺮﺑﺎﺀ‪ ،‬ﻭﻏﺾ‬ ‫ﺍﻟﻄﺮﻑ ﻣﻦ ﻗﺒﻞ ﺍﻟﻤﺠﻠﺲ ﺍﻟﺒﻠﺪﻱ ﺍﻟﺬﻱ ﻳﺮﻯ ﻓﻲ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻜﺘﻞ ﺍﻟﺴﻜﺎﻧﻲ ﻛﺘﻠﺔ ﺍﻧﺘﺨﺎﺑﻴﺔ ﺇﺿﺎﻓﻴﺔ ﺧﻼﻝ‬ ‫ﺍﻻﺳﺘﺤﻘﺎﻗﺎﺕ ﺍﻻﻧﺘﺨﺎﺑﻴﺔ ﺍﻟﻤﻘﺒﻠﺔ‪.‬‬

‫ﺍﻟﻌﺮﺑﻲ ﺍﻟﺠﻮﺥ‬

‫ﺣﻮار‬

‫‪643 Oó©dG‬‬

‫‪2012 Èæà°T 03 ¤EG â°ûZ 28 AÉKÓãdG‬‬

‫‪z…ôµ°T{ ¿ÉæØdG ™e‬‬

‫ﻣﻮﻫﺒﺔ ﻣﺒﻜﺮﺓ ﻭﺇﺷﻌﺎﻉ ﺩﻭﻟﻲ‬

‫ﺷﻜﺮﻱ ﻓﻨﺎﻥ ﻋﺼﺎﻣﻲ ﻳﻨﺘﻤﻲ ﺇﻟﻰ ﻣﻨﻄﻘﺔ ﺍﻟﺮﻳﻒ ﺍﻷﻭﺳﻂ ﺑﺎﻟﺸﻤﺎﻝ ﺍﻟﻤﻐﺮﺑﻲ‪،‬ﻇﻬﺮﺕ ﻣﻴﻮﻟﻪ ﻧﺤﻮ ﺍﻟﻔﻦ ﺍﻟﻐﻨﺎﺋﻲ ﻣﻨﺬ ﺍﻟﺼﻐﺮ‪،‬ﺣﻴﺚ‬ ‫ﺍﺟﺘﻬﺪ‪،‬ﻭﻫﻮ ﻓﻲ ﺑﻠﺪﻩ ﺍﻷﻡ‪ ،‬ﻓﻲ ”ﺍﺑﺘﻜﺎﺭ“ ﺁﻻﺕ ﻋﺰﻑ ﻭﺗﺮﻳﺔ ﻣﻌﺘﻤﺪﺍ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃﻭﺍﻧﻲ ﻗﺼﺪﻳﺮﻳﺔ ﻣﺨﺼﺼﺔ ﻟﺘﺤﻤﻞ ﺯﻳﻮﺕ‬ ‫ﺍﻟﻤﺤﺮﻛﺎﺕ ﻭﻣﺸﺘﻘﺎﺗﻬﺎ‪،‬ﻗﺒﻞ ﺃﻥ ﺗﺮﻏﻤﻪ ﺍﻟﻈﺮﻭﻑ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻤﻨﺨﻔﻀﺔ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﺘﺴﻌﻴﻨﺎﺕ‪،‬ﻭﻫﻨﺎﻙ ﻓﻘﻂ ﺳﻴﺸﺮﻉ‬ ‫ﺍﻟﻔﻨﺎﻥ ”ﺷﻜﺮﻱ“ ﻓﻲ ﺃﻭﻟﻰ ﺧﻄﻮﺍﺗﻪ ﻋﻠﻰ ﺩﺭﺏ ﻣﺴﻴﺮﺓ ﻓﻨﻴﺔ ﺟﻤﻴﻠﺔ ﻳﺤﻜﻤﻬﺎ ﻓﻲ ﺍﻷﺳﺎﺱ ﺫﻟﻚ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻷﺑﺪﻯ ﺑﺒﻠﺪﻩ ﺍﻷﻡ‪،‬ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻮﺍﺭ‬ ‫ﺍﻟﺬﻱ ﺃﺟﺮﺍﻩ ﺳﻔﻴﺎﻥ ﺍﻟﻬﺎﻧﻴﺲ ﺳﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻟﻔﻨﺎﻥ ﺍﻷﻣﺎﺯﻳﻐﻲ ﺷﻜﺮﻱ ﻭﺁﺭﺍﺋﻪ ﻓﻲ ﻋﺪﺩ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻴﻊ ﺍﻵﻧﻴﺔ ﻟﻸﻏﻨﻴﺔ ﺍﻟﺮﻳﻔﻴﺔ‪.‬‬

‫‪¢ù«fÉ¡dG ¿É«Ø°S :QGƒ◊G iôLCG‬‬

‫• ﺍﻟﺴﺆﺍﻝ ﺍﻟﻜﻼﺳﻴﻜﻲ ﺍﻟﺬﻱ ﻧﻔﺘﺘﺢ ﺑﻪ‬ ‫ﻛﻞ ﺣﻮﺍﺭﺍﺗﻨﺎ ﻫﻮ‪ :‬ﻣﻦ ﻳﻜﻮﻥ ﺷﻜﺮﻱ؟‬ ‫•• ﺷﻜﺮﻱ ﻓﻨﺎﻥ ﺃﻣﺎﺯﻳﻐﻲ ﻣﻦ ﻣﻮﺍﻟﻴﺪ ”ﺃﻳﺚ‬ ‫ﺗﻮﺯﻳﻦ“ ﺳﻨﺔ ‪ .1971‬ﺍﻧﺘﻘﻞ ﺭﻓﻘﺔ ﻋﺎﺋﻠﺘﻪ ﺇﻟﻰ‬ ‫ﻣﺪﻳﻨﺔ ﺍﻟﺤﺴﻴﻤﺔ ﺳﻨﺔ ‪ ،1979‬ﻭﻏﺎﺩﺭﻫﺎ ﺇﻟﻰ‬ ‫ﻫﻮﻟﻨﺪﺍ ﺣﻴﺚ ﻳﺴﺘﻘﺮ ﻫﻨﺎﻙ ﻣﻨﺬ ‪.1990‬‬

‫• ﻛﻴﻒ ﻇﻬﺮﺕ ﻣﻮﻫﺒﺘﻚ ﺍﻟﻔﻨﻴﺔ؟ ﻭﻣﺘﻰ‬ ‫ﺑﺎﻟﺘﺤﺪﻳﺪ؟‬ ‫•• ﻗﺒﻞ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻣﻦ ﻋﻤﺮﻱ ﻛﺎﻥ ﻟﻲ‬

‫ﻣﻴﻮﻝ ﺇﻟﻰ ﺍﻟﻤﻮﺳﻴﻘﻰ‪ ،‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺇﻟﻰ ﺍﺳﺘﻤﺎﻋﻲ‬ ‫ﺍﻟﻤﺒﻜﺮ ﻟﻬﺎ‪ .‬ﻭﻛﻨﺖ ﺣﻴﻦ ﺃﺳﺘﻤﻊ ﺇﻟﻴﻬﺎ ﺃﺟﺪﻧﻲ‬ ‫ﺃﻏﻨﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻨﻴﻨﺎﺕ ﻓﺘﺎﺭﺓ ﻭﺣﺪﻱ ﻭﺗﺎﺭﺓ ﺃﺧﺮﻯ‬ ‫ﺭﻓﻘﺔ ﺃﺻﺪﻗﺎﺋﻲ!‪ ...‬ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ ﻟﻢ ﺗﺴﻤﺢ ﻟﻨﺎ‬ ‫ﺍﻟﻈﺮﻭﻑ ﻛﺄﻃﻔﺎﻝ ﻟﻨﺸﺘﺮﻱ ﻗﻴﺜﺎﺭﺓ ﺃﻭ ﺁﻟﺔ ﻣﻦ ﺁﻻﺕ‬ ‫ﺍﻟﻌﺰﻑ‪ ،‬ﺣﻴﺚ ﻟﻢ ﻳﻜﻦ ﺁﻧﺬﺍﻙ ﻻ ﻣﻌﻬﺪ ﻣﻮﺳﻴﻘﻲ‬ ‫ﻭﻻ ﺃﻱ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪ .‬ﻭﻟﻢ ﻳﻜﻦ ﺃﻫﻞ‬ ‫ﺑﻠﺪﺗﻲ ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﺍﻵﻻﺕ ﺳﻮﻯ ﺍﻟﻌﻮﺩ ﺍﻟﺬﻱ‬ ‫ﻳﻌﺸﻘﻮﻧﻪ ﺣﺘﻰ ﺍﻟﺜﻤﺎﻟﺔ‪ .‬ﻭﺣﻴﺚ ﺃﻧﻪ ﻣﻦ ﺍﻟﺼﻌﺐ‬ ‫ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺁﻟﺔ ﻣﻦ ﺍﻵﻻﺕ ﻓﻘﺪ ﻛﻨﺎ ﻧﻠﺼﻖ‬ ‫ﻗﻨﻴﻨﺎﺕ ﻣﻊ ”‪) “PILA‬ﺧﻴﻂ ﺍﻟﺼﻴﺪ( ﺣﺘﻰ ﻧﺘﻤﻜﻦ‬ ‫ﻣﻦ ﺻﻨﻊ ﻗﻴﺜﺎﺭﺓ ! ﻛﺎﻥ ﻓﻲ ﺑﻠﺪﺓ ﺁﻳﺚ ﺗﻮﺯﻳﻦ‬ ‫ﺷﺨﺼﺎ ﻳﺘﻘﻦ ﺍﻟﻌﺰﻑ ﻋﻠﻰ ﺁﻟﺔ ﺍﻟﻌﻮﺩ ﻭﻛﻨﺖ ﻣﻮﻟﻌﺎ‬ ‫ﺑﺄﻏﺎﻧﻴﻪ‪ .‬ﻭﺣﺪﺙ ﺫﺍﺕ ﻣﺮﺓ ﺃﻥ ﻃﻠﺒﺖ ﻣﻨﻪ ﺃﻥ ﻳﻌﻠﻨﻲ‬ ‫ﻛﻴﻔﻴﺔ ﺍﻟﻌﺰﻑ ﻋﻠﻰ ﺍﻵﻟﺔ ﻓﻮﺍﻓﻖ ﺩﻭﻥ ﺃﻥ ﻳﻌﺘﺮﺽ‪.‬‬ ‫ﻭﺣﻴﺚ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﻜﻦ ﺑﻌﻴﺪﺍ ﻋﻦ ﻣﻨﺰﻟﻲ‪ ،‬ﻓﻘﺪ‬ ‫ﻛﻨﺖ ﺃﻗﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﺍﻟﺠﺒﺎﻝ ﺣﺘﻰ ﺃﺗﻤﻜﻦ ﻣﻦ‬ ‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻣﻨﺰﻟﻪ ﻟﻴﻌﻠﻤﻨﻲ‪ ...‬ﻭﻟﺪﻯ ﺍﻧﺘﻘﺎﻟﻨﺎ‬ ‫ﺇﻟﻰ ﻣﺪﻳﻨﺔ ﺍﻟﺤﺴﻴﻤﺔ ﺳﻨﺔ ‪ 1979‬ﺍﺷﺘﺮﻳﺖ ﻗﻴﺜﺎﺭﺓ‬ ‫ﻟﻌﺰﻑ ﺍﻷﻏﺎﻧﻲ ﺍﻟﺘﻲ ﻛﻨﺖ ﻗﺪ ﺣﻔﻈﺘﻬﺎ ﻋﻦ ﻇﻬﺮ‬ ‫ﻗﻠﺐ‪ .‬ﻭﻫﻜﺬﺍ ﺇﻟﻰ ﺃﻥ ﻫﺎﺟﺮﺕ ﺇﻟﻰ ﻫﻮﻟﻨﺪﺍ ﺳﻨﺔ‬ ‫‪ .1990‬ﻭﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﺍﻟﺘﺤﺎﻗﻲ ﺑﻬﻮﻟﻨﺪﺍ ﻭﺑﻌﺪ‬ ‫ﻭﻟﻮﺟﻲ ﻣﺪﺭﺳﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻬﻮﻟﻨﺪﻳﺔ ﻓﻜﺮﺕ‬ ‫ﻓﻲ ﺷﺮﺍﺀ ﻗﻴﺜﺎﺭﺓ ﺗﺆﻧﺴﻨﻲ ﻭﺗﻨﺴﻴﻨﻲ ﻗﻨﻂ ﺍﻟﻐﺮﺑﺔ‪.‬‬ ‫ﻭﻟﻢ ﺃﻛﻦ ﺃﻓﻜﺮ ﻓﻲ ﺃﻥ ﺃﺻﺒﺢ ﻳﻮﻣﺎ ﻓﻨﺎﻧﺎ‪ ،‬ﻓﻘﺪ ﻛﻨﺖ‬ ‫ﺃﻏﻨﻲ ﻷﺯﻳﻞ ﻋﻨﻲ ﻏﺒﺎﺭ ﺍﻟﻘﻨﻂ ﻭﺍﻟﻐﺮﺑﺔ‪ .‬ﻭﻣﻦ ﺣﺴﻦ‬ ‫ﺣﻈﻲ ﺃﻧﻨﻲ ﺳﺄﻟﺘﻘﻲ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺪﺭﺳﺔ ﺑﺄﺻﺪﻗﺎﺀ‬ ‫ﻟﻲ ﻣﻦ ﺍﻟﺮﻳﻒ‪ ،‬ﻭﻣﻦ ﺣﺴﻦ ﺣﻈﻲ ﺃﻳﻀﺎ ﺃﻥ ﺍﻷﺳﺘﺎﺫ‬ ‫ﺍﻟﺬﻱ ﺳﻴﺪﺭﺳﻨﻲ ﻳﺘﻘﻦ ﺍﻟﻌﺰﻑ ﻋﻠﻰ ﺍﻟﻘﻴﺜﺎﺭﺓ‪ .‬ﻭﻓﻲ‬ ‫ﺇﺣﺪﻯ ﺍﻟﺤﻔﻼﺕ ﺍﻟﻤﺪﺭﺳﻴﺔ‪ ،‬ﺃﺧﺬ ﺍﻷﺳﺘﺎﺫ ﻗﻴﺜﺎﺭﺗﻪ‬ ‫ﻭﻗﺎﻡ ﻟﻴﻐﻨﻲ‪ ،‬ﻭﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺍﻷﺳﺘﺎﺫ ﻳﺆﺩﻱ ﺑﻌﻀﺎ‬ ‫ﻣﻦ ﺃﻏﺎﻧﻴﻪ ﻛﺎﻥ ﺍﻟﺘﻼﻣﺬﺓ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺤﻠﻮﻯ ﻣﻦ‬ ‫ﺩﻭﻥ ﺃﻥ ﻳﺄﺑﻪ ﻟﻪ ﺃﺣﺪ! ﺳﻮﻯ ﺃﻧﺎ‪ ،‬ﻓﻘﺪ ﻛﻨﺖ ﺃﺗﺎﺑﻌﻪ‬ ‫ﺑﺸﻮﻕ‪ .‬ﻭﻋﻨﺪ ﺍﻧﺘﻬﺎﺋﻪ ﻣﻦ ﺍﻟﻌﺰﻑ‪ ،‬ﻃﻠﺒﺖ ﻣﻨﻪ‬ ‫ﺃﻥ ﻳﻤﺪﻧﻲ ﺑﻘﻴﺜﺎﺭﺗﻪ ﻟﻌﺰﻑ ﺃﻏﻨﻴﺔ‪ ،‬ﻓﺎﻧﻀﻢ ﺇﻟﻲ‬ ‫ﺻﺪﻳﻘﻴﻦ ﻣﻦ ﺍﻟﺮﻳﻒ‪ ،‬ﺃﺣﺪﻫﻤﺎ ”ﻣﺼﻄﻔﻰ“ ﺍﻟﺬﻱ‬ ‫ﻳﺘﻘﻦ ﺍﻟﻀﺮﺏ ﻋﻠﻰ ”ﺃﺩﺟﻮﻥ“ )ﺑﺄﻣﺎﺯﻳﻐﻴﺔ ﺍﻟﺮﻳﻒ‪:‬‬ ‫ﺍﻟﺪﻑ(‪ ،‬ﻭﻫﻮ ﻋﻀﻮ ﻣﺆﺳﺲ ﻟﻔﺮﻗﺔ ”ﺇﻣﺘﻼﻉ“‪ .‬ﻭﻟﻢ‬ ‫ﺗﻜﺪ ﺃﺷﻬﺮ ﺗﻤﻀﻲ ﺣﺘﻰ ﺃﺳﺴﺖ ﺭﻓﻘﺔ ﺃﺻﺪﻗﺎﺋﻲ‬ ‫ﺍﻟﺮﻳﻔﻴﻴﻦ ﺍﻟﺬﻳﻦ ﺗﻌﺮﻓﺖ ﻋﻠﻴﻬﻢ ﻓﻲ ﻫﻮﻟﻨﺪﺍ‬ ‫ﻣﺠﻤﻮﻋﺔ ”ﺇﻣﺘﻼﻉ“‪ .‬ﻭﻓﻲ ﺳﻨﺔ ‪ ،1995‬ﻓﻜﺮﺕ‬ ‫ﻓﻲ ﺍﻟﻐﻨﺎﺀ ﻭﺣﻴﺪﺍ ﺑﻌﺪﻣﺎ ﻟﻢ ﺃﺳﺘﻄﻊ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ‬ ‫ﻣﺎ ﻛﻨﺖ ﺃﺻﺒﻮ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻋﻠﻨﻲ ﺃﺣﻘﻖ ﺫﻟﻚ‬ ‫ﻭﺣﻴﺪﺍ‪ .‬ﻭﻓﻲ ﺳﻨﺔ ‪ ،2003‬ﺳﺠﻠﺖ ﺷﺮﻳﻄﻲ ﺍﻷﻭﻝ‪،‬‬ ‫ﺃﻃﻠﻘﺖ ﻋﻠﻴﻪ ﺇﺳــﻢ ”‪Mara mmuthegh a‬‬ ‫‪ “yemma‬ﺑﻜﻠﻤﺎﺕ ﻣﻦ ﺍﻟﺸﺎﻋﺮﻳﻦ ﺍﻷﻣﺎﺯﻳﻐﻴﻴﻦ‬ ‫ﻋﻤﺮ ﺑﻮﻣﺰﻭﻍ ﻭﻓﺮﻳﺪ ﺍﻟﺨﺎﻟﻘﻲ‪ .‬ﻭﺃﻧﺎ ﺍﻵﻥ ﺑﺼﺪﺩ‬ ‫ﺍﻟﺘﻬﻴﻲﺀ ﻟﺘﺴﺠﻴﻞ ﺃﻟﺒﻮﻡ ﻏﻨﺎﺋﻲ ﺟﺪﻳﺪ ﻳﻀﻢ‬ ‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻴﻊ ﺍﻟﻤﺘﻨﻮﻋﺔ ﻛﻤﻮﺿﻮﻉ‬ ‫ﺍﻟﻬﺠﺮﺓ ﻭﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻣﻮﺿﻮﻉ ﺍﻟﺮﻳﻒ ﺑﺄﻏﻨﻴﺘﻴﻦ‪:‬‬ ‫ﺃﻏﻨﻴﺔ ﻋﻠﻰ ﺃﺣﺪﺍﺙ ﺍﻟﺮﻳﻒ ‪ 58-59‬ﻭﺃﻏﻨﻴﺔ ﺃﺧﺮﻯ‬ ‫ﺣﻮﻝ ﺍﻷﺣــﺪﺍﺙ ﺍﻷﺧﻴﺮﺓ ﺍﻟﺘﻲ ﻋﺮﻓﺘﻬﺎ ﻣﻨﻄﻘﺔ‬ ‫ﺍﻟﺮﻳﻒ‪...‬‬

‫• ﺑﻌﺾ ﺍﳴﺘﺘﺒﻌ‪ ‬ﻟﻠﺸﺄﻥ ﺍﻟﻔﻨﻲ ﺑﺎﻟﺮﻳﻒ‬ ‫ﻳﻌﻴﺒﻮﻥ ﻋﻦ ﺍﻟﻔﻨﺎﻧ‪ ‬ﺍﳴﻠﺘﺰﻣ‪ ‬ﺍﻟﺘﻄﺮﻕ‬ ‫ﻟﻠﻐﻨﺎﺀ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ )ﻛﺎﻷﺣﺪﺍﺙ‬ ‫ﺍﻟﺘﻲ ﻋﺮﻓﺘﻬﺎ ﻣﻨﻄﻘﺔ ﺍﻟﺮﻳﻒ ﻣﺆﺧﺮﺍ ﻋﻠﻰ‬ ‫ﺳﺒﻴﻞ ﺍﳴﺜﺎﻝ(‪ ،‬ﻭﻳﻌﺘ‪‬ﻭﻥ ﺃﻥ ﺍﻟﻐﻨﺎﺀ ﺑﻤﺜﻞ‬ ‫ﻫﺬﻩ ﺍﳴﻮﺍﺿﻴﻊ ﺃﺿﺤﻰ ﻣﺘﺠﺎﻭﺯﺍ ﻭﻓﻴﻪ ﻧﻮﻉ‬ ‫ﻣﻦ ﺍﳴﺒﺎﻟﻐﺔ!! ﻣﺎ ﺗﻌﻠﻴﻘﻜﻢ ﺍﻟﻔﻨﺎﻥ ﺷﻜﺮﻱ؟‬ ‫•• ﺃﻧﺎ ﺣﺮ ﻓﻲ ﺍﻟﻐﻨﺎﺀ ﻳﺎ ﺻﺪﻳﻘﻲ‪ .‬ﺃﻏﻨﻴﺘﻲ‬

‫ﺃﺭﻳﺪﻫﺎ ﺭﺳﺎﻟﺔ ﺗﻬﺪﻑ ﺇﻟﻰ ﺗﻮﻋﻴﺔ ﺍﻟﺸﻌﺐ ﻭﻻ‬ ‫ﺃﺭﻳﺪﻫﺎ ﺿﺠﻴﺠﺎ ﻣﺰﻋﺠﺎ‪ ...‬ﻭﻭﺩﺩﺕ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺃﻥ‬ ‫ﺃﺑﻠﻎ ﺭﺳﺎﻟﺘﻲ ﻟﻴﺲ ﺇﻟﻰ ﺍﻟﺸﻌﺐ ﺍﻷﻣﺎﺯﻳﻐﻲ ﻓﻘﻂ‪،‬‬ ‫ﺑﻞ ﺇﻟﻰ ﻛﻞ ﺍﻟﺸﻌﻮﺏ ﺣﺘﻰ ﺗﻌﺮﻑ ﺣﺠﻢ ﺍﻟﻤﻌﺎﻧﺎﺓ‬ ‫ﻭﺍﻟﻤﺄﺳﺎﺓ ﺍﻟﺘﻲ ﻳﻌﻴﺸﻬﺎ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﻤﻀﻄﻬﺪ‬ ‫ﺍﻟﺬﻱ ﺣﻮﻛﻢ ﺑﺎﻟﻔﻨﺎﺀ ﻓﻲ ﻇﻞ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﻌﺮﻭﺑﻴﺔ‬ ‫ﺍﻟﻬﺎﺩﻓﺔ ﺇﻟﻰ ﺇﺑــﺎﺩﺓ ﺛﻘﺎﻓﺘﻪ ﻭﻫﻮﻳﺘﻪ ﻭﻟﻐﺘﻪ‪...‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻟﻰ ﺇﻗﺼﺎﺀ ﺻﻮﺕ ﻛﻞ ﺣﺮ ﻳﺪﺍﻓﻊ ﻋﻦ‬ ‫ﻗﻀﺎﻳﺎﻩ ﻭﻫﻤﻮﻣﻪ ﻭﻣﺂﺳﻴﻪ‪ ...‬ﻭﺍﻟﺸﺮﻳﻂ ﺍﻟﺬﻱ‬ ‫ﻷﺟﻠﻪ ﻃﺮﺣﺖ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺛﻤﺮﺓ ﺍﺟﺘﻬﺎﺩ‬ ‫ﺩﺍﻣﺖ ﻗﺮﺍﺑﺔ ﻋﺸﺮﺓ ﺃﻋﻮﺍﻡ‪ .‬ﻭﺃﻧﺎ ﻣﺘﺄﻛﺪ ﻣﻦ ﺃﻧﻪ‬ ‫ﺳﻮﻑ ﻳﻠﻘﻰ ﺍﺳﺘﺤﺴﺎﻧﺎ ﻭﻗﺒﻮﻻ ﻭﺍﺳﻌﻴﻦ ﻟﺪﻯ‬ ‫ﻋﺸﺎﻕ ﺍﻟﻔﻦ ﺍﻟﻤﻠﺘﺰﻡ ﺑﺎﻟﺮﻳﻒ‪...‬‬

‫• ﻛﻴـﻒ ﺗﻨﻈﺮ ﺇﳳ ﻣﺴﺘﻘﺒــﻞ ﺍﻷﻏﻨﻴــﺔ‬ ‫ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﻭﺇﳳ ﺍﻷﻣﺎﺯﻳﻎ ﺑﻬﻮﻟﻨﺪﺍ؟‬ ‫•• ﺭﻏﻢ ﺃﻥ ﺍﻷﻣﺎﺯﻳﻎ‬

‫ﺑــﻬــﻮﻟــﻨــﺪﺍ ﻳــﻌــﺎﻧــﻮﻥ ﻣﻦ‬ ‫ﺍﻟﻐﺮﺑﺔ ﻭﻫــﻲ ﺿﺮﻳﺒﺔ ﻻ‬ ‫ﻣﻔﺮ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺑﻌﻀﻬﻢ‬ ‫ﻣﺎﺯﺍﻝ ﻳﻤﻠﻚ ﻣﻦ ﺍﻟﻐﻴﺮﺓ ﻣﺎ‬ ‫ﻳﺠﻌﻠﻪ ﻣﺪﺍﻓﻌﺎ ﻋﻦ ﻗﻀﻴﺘﻪ‬ ‫ﻗﻀﻴﺔ ﺍﻟﺸﻌﺐ ﺍﻷﻣﺎﺯﻳﻐﻲ‪.‬‬ ‫ﻭﻳﻘﺪﻣﻮﻥ ﺧﺪﻣﺎﺕ ﺟﻠﻴﻠﺔ‬ ‫ﺗــﻜــﻤــﻦ ﻓــــﻲ ﺧــﻠــﻘــﻬــﻢ‬ ‫ﻷﻧﺸﻄﺔ ﺗﻬﺪﻑ ﺇﻟﻰ ﺗﻮﻋﻴﺔ‬ ‫ﺃﻣﺎﺯﻳﻎ ﻫﻮﻟﻨﺪﺍ ﻭﺣﺮﺻﻬﻢ‬ ‫ﻋﻠﻰ ﺍﻟﺘﺸﺒﺚ ﺑﺜﻘﺎﻓﺘﻬﻢ‬ ‫ﻭﻫــﻮﻳــﺘــﻬــﻢ ﻭﻟــﻐــﺘــﻬــﻢ‬ ‫ﺍﻷﻣﺎﺯﻳﻐﻴﺔ‪ ...‬ﻭﺃﻧﺎ ﻣﺘﺄﻛﺪ‬ ‫ﻣﻦ ﺃﻥ ﻫــﺬﻩ ﺍﻟﻤﺒﺎﺩﺭﺍﺕ‬ ‫ﺳﺘﺮﻗﻰ ﺇﻟــﻰ ﻣﺴﺘﻮﻳﺎﺕ‬ ‫ﻛﺒﺮﻯ‪ ،‬ﻷﻥ ﺃﻣﺎﺯﻳﻎ ﻫﻮﻟﻨﺪﺍ‬ ‫ﻣﺎﺯﺍﻟﻮﺍ ﻳﻌﻤﻠﻮﻥ ﺟﺎﻫﺪﻳﻦ‬

‫ﻣﻦ ﺃﺟــﻞ ﺗﺜﺒﻴﺖ ﻣﻜﺎﻧﺘﻬﻢ ﺩﺍﺧــﻞ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫ﺍﻟﻬﻮﻟﻨﺪﻱ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻷﻣﺎﺯﻳﻎ ﻓﻲ ﻛﻞ ﺑﻘﺎﻉ ﺍﻟﻌﺎﻟﻢ‬ ‫ﺗﺤﺮﺭﻭﺍ ﻣﻦ ﺃﺳﺎﻃﻴﺮ ﺍﻟﻌﺮﻭﺑﻴﺔ ﺍﻟﺪﺍﻋﻴﺔ ﺇﻟﻰ‬ ‫ﻓﻠﻜﻠﺮﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ‪ ،‬ﻭﺣﺼﺮﻫﺎ ﻓﻲ ”ﺍﻟﺪﻑ“‬ ‫ﻭ“ﺍﻟﻤﺰﻣﺎﺭ“‪...‬‬

‫• ﺗﺠﺪ ﻓﺌﺔ ﻣﻦ ﺍﻟﻔﻨﺎﻧ‪ ‬ﻳﺸﻌﺮﻭﻥ ﺃﻥ‬ ‫ﻓﺮﺻﻬﻢ ﻟﻠﻨﺠﺎﺡ ﳲ ﺑﻼﺩﻫﻢ ﻣﺤﺪﻭﺩﺓ‪،‬‬ ‫ﻭﻳﺮﻳﺪﻭﻥ ﺍﻟﻬﺠﺮﺓ ﻭﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﺤﺒﺴﻬﻢ‪،‬‬ ‫ﻓﻬﻞ ﺗﻮﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ؟ ﻭﻣﺎ ﺃﻓﻀﻞ ﺍﻟﺴﺒﻞ‬ ‫ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻨﺠﺎﺡ؟‬ ‫•• ﺇﺫﺍ ﺗﻮﻟﺪﺕ ﻟﺪﻯ ﺍﻟﻔﻨﺎﻥ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﻌﺰﻳﻤﺔ‪،‬‬

‫ﻓﺄﻛﻴﺪ ﺳﺴﺘﺎﺡ ﻟﻪ ﻓﺮﺻﺔ ﺍﻟﻨﺠﺎﺡ ﻭﻓﻲ ﺃﻱ ﻣﻜﺎﻥ‪،‬‬ ‫ﻷﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺇﺑﺪﺍﻉ ﻃﺮﻕ ﺟﺪﻳﺪﺓ ﺗﻀﻔﻲ ﻋﻠﻰ‬ ‫ﺍﻟﻔﻦ ﺍﻟﻤﻮﺳﻴﻘﻲ ﻧﻐﻤﺎﺕ ﺟﺪﻳﺪﺓ ﻫﻮ ﺍﻟﺴﻴﺮ ﻓﻲ‬ ‫ﻃﺮﻕ ﺍﻟﻨﺠﺎﺡ‪ .‬ﺻﺤﻴﺢ ﺃﻥ ﻫﻨﺎﻙ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﻠﻞ‬ ‫ﻋﻨﺪ ﺍﻟﻔﻨﺎﻥ ﺍﻟﻤﻠﺘﺰﻡ ﺑﺎﻟﻤﻐﺮﺏ‪ ،‬ﺣﻴﺚ ﻳﻜﻮﻥ ﻋﺮﺿﺔ‬ ‫ﻟﻠﻤﺘﺎﺑﻌﺎﺕ ﻭﺍﻟﻤﻀﺎﻳﻘﺎﺕ‪ .‬ﻭﻫﺎﺗﻴﻦ ﺍﻷﺧﻴﺮﺗﻴﻦ‬ ‫ﺗﻔﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﺍﻟﻬﺠﺮﺓ ﺇﻟﻰ ﺧﺎﺭﺝ ﺃﺭﺽ‬ ‫ﺍﻟﻮﻃﻦ ﻣﻦ ﺃﺟﻞ ﺇﻳﺠﺎﺩ ﻓﻀﺎﺀ ﻳﻠﻴﻖ ﺑﺈﺑﺪﺍﻋﺎﺗﻪ‪،‬‬ ‫ﻭﻳﻜﻮﻥ ﺑﺎﻟﺘﺎﻟﻲ ﻣﻨﺎﺳﺒﺎ ﻟﺘﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ‬ ‫ﺃﺣﺴﻦ ﻭﺟــﻪ‪ ...‬ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻬﺠﺮﺓ ﻗﺪ ﻻ ﺗﺘﻴﺢ‬ ‫ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﻏﺎﻟﺐ ﺍﻷﺣﻴﺎﻥ ﻟﻠﻔﻨﺎﻥ‪ ،‬ﻷﻧﻪ ﺣﻴﻦ ﻳﺒﺪﻝ‬ ‫ﻭﻃﻨﻪ ﻳﺠﺪ ﻧﻔﺴﻪ ﻏﺮﻳﺒﺎ ﻋﻦ ﺍﻟﻮﻃﻦ ﺍﻟﺬﻱ ﻳﺄﻭﻳﻪ‪،‬‬ ‫ﻛﻤﺎ ﺃﻥ ﺟﺎﻧﺒﻪ ﺍﻹﻗﺘﺼﺎﺩﻱ ﻻ ﻳﺴﻤﺢ ﻟﻪ ﻓﻲ ﺇﺗﻤﺎﻡ‬ ‫ﻣﺴﻴﺮﺗﻪ‪ ،‬ﻭﻳﺤﺘﻢ ﻋﻠﻴﻪ‬ ‫ﺑﻨﺎﺀ ﺣﻴﺎﺗﻪ ﻣﻦ ﺟﺪﻳﺪ‪...‬‬ ‫ﺃﺳﺘﻄﻴﻊ ﺍﻟــﻘــﻮﻝ ﺑﺄﻥ‬ ‫ﻣﺴﺄﻟﺔ ﺍﻟﻨﺠﺎﺡ ﺗﻜﻤﻦ‬ ‫ﻓــﻲ ﺭﻏﺒﺔ ﺍﻟﻔﻨﺎﻥ ﻓﻲ‬ ‫ﺍﻟﻨﺠﺎﺡ ﻧﻔﺴﻪ‪ ،‬ﻓﺒﺪﻭﻥ‬ ‫ﺍﻟﻌﺰﻳﻤﺔ ﻭﺍﻹﺭﺍﺩﺓ ﻻ‬ ‫ﻧﺴﺘﻄﻴﻊ ﺑﻠﻮﻍ ﺍﻟﻨﺠﺎﺡ‪،‬‬ ‫ﺳﻮﺀ ﺃﻛﻨﺎ ﻓﻲ ﻭﻃﻨﻨﺎ ﺃﻡ‬ ‫ﺧﺎﺭﺟﻪ‪.‬‬

‫• ﺍﳴــﺘــﺘــﺒــﻌــ‪‬‬ ‫ﻟﻠﺸﺄﻥ ﺍﻟﻔﻨﻲ ﺑﺎﻟﻮﻃﻦ‬ ‫ﻭﺧﺎﺭﺝ ﺃﺭﺽ ﺍﻟﻮﻃــﻦ‬ ‫ﻳﺴﺠﻠﻮﻥ ﻏﻴﺎﺑﻜـــﻢ‬ ‫ﺍﻟﻄﻮﻳﻞ ﻋﻦ ﺍﻟﺴﺎﺣﺔ‬ ‫ﺍﻟــﻔــﻨــﻴــﺔ‪ .‬ﺇﳳ ﻣــﺎﺫﺍ‬ ‫ﻳﺮﺟﻊ ﺫﻟﻚ؟‬

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‫•• ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺴﺠﻴﻞ‪ ،‬ﺃﺭﺟﻊ ﺫﻟﻚ ﺇﻟﻰ‬ ‫ﻋﺪﻡ ﺇﻳﺠﺎﺩﻱ ﻟﻠﻘﺼﺎﺋﺪ ﺍﻟﺘﻲ ﺳﺄﻏﻨﻴﻬﺎ‪ ،‬ﻭﺑﺘﻌﺒﻴﺮ‬ ‫ﺁﺧﺮ ﺇﻧﻨﻲ ﺃﺭﻓﺾ ﺍﻟﻐﻨﺎﺀ ﺑﻘﺼﻴﺪﺓ ﺷﻌﺮﻳﺔ ﻣﺎ ﻟﻢ‬ ‫ﺃﺟﺪﻫﺎ ﻣــﺮﺁﺓ ﻟﻨﻔﺴﻲ‪ ،‬ﻭﻣــﺎ ﻟﻢ ﺃﺟﺪﻫﺎ ﺷﺎﻃﺌﺎ‬ ‫ﺑﺎﺳﺘﻄﺎﻋﺘﻲ ﺍﻟﻐﻮﺹ ﻓﻴﻪ‪ ...‬ﻛﻤﺎ ﺃﻧﻨﻲ ﺃﺫﺍ ﻭﺟﺪﺕ‬ ‫ﺍﻟﻘﺼﺎﺋﺪ‪ ،‬ﻓﺈﻧﻨﻲ ﺃﻟﺘﻘﻲ ﺑﻤﺸﻜﻠﺔ ﺃﺧﺮﻯ ﻭﻫﻲ‬ ‫ﺍﻟﻮﻗﺖ‪ .‬ﺃﺗﺤﺪﺙ ﻫﻨﺎ ﻋﻦ ﺍﻟﻔﻦ ﻭﺍﻹﺑـــﺪﺍﻉ ﻓﻲ‬ ‫ﻫﻮﻟﻨﺪﺍ‪ ...‬ﺃﻣﺎ ﺑﺨﺼﻮﺹ ﺍﻟﻤﻬﺮﺟﺎﻧﺎﺕ ﺍﻟﻔﻨﻴﺔ‪،‬‬ ‫ﻓﺈﻧﻬﺎ ﻻ ﺗﺴﺄﻝ ﻋﻨﺎ ﻛﻤﺎ ﻟﻮ ﺃﻧﻨﺎ ﻏﻴﺮ ﻣﻮﺟﻮﺩﻳﻦ‪.‬‬ ‫ﻭﺗﻤﺎﺭﺱ ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﺮﻗﺎﺑﺔ ﻋﻠﻰ ﺍﻟﻔﻦ ﺍﻟﻤﻠﺘﺰﻡ‪،‬‬ ‫ﻷﻥ ﺍﻟﻔﻨﺎﻥ ﺍﻟﻤﻠﺘﺰﻡ ﻗﺪ ﻳﺠﻠﺐ ﻋﻠﻴﻬﺎ ﺑﻌﺾ‬ ‫ﺍﻟﺴﻮﺀ‪ ،‬ﺭﺑﻤﺎ!‬

‫• ﺑﻌﺾ ﺍﻟﻔﻨﺎﻧ‪ ‬ﻳﺴﺘﻨﻜﺮﻭﻥ ﻣﺎ ﺗﺘﻌﺮﺽ‬ ‫ﻟﻬﻢ ﺃﻟﺒﻮﻣﺎﺗﻬﻢ ﻣﻦ ﻗﺮﺻﻨﺔ ﻭﻧﺸﺮﻫﺎ ﻋﻠﻰ‬ ‫ﺍﳴﻮﺍﻗﻊ ﺍﻹﻟﻜ‪‬ﻭﻧﻴﺔ ﳲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻫﻢ ﳲ‬ ‫ﺃﻣﺲ ﺍﻟﺤﺎﺟﺔ ﺇﳳ ﻧﺠﺎﺣﻬﺎ‪ ،‬ﳲ ﺣ‪ ‬ﻫﻨﺎﻙ‬ ‫ﻣﻦ ﺍﻟﻔﻨﺎﻧ‪ ‬ﻣﻦ ﻳﻌﺘ‪‬ﻭﻥ ﺃﻥ ﻫﺬﻩ ﺍﳴﻮﺍﻗﻊ‬ ‫ﻫﻲ ﻃﺮﻳﻖ ﺃﺧﺮﻯ ﻟﺒﻠﻮﻍ ﺍﻟﻨﺠﺎﺡ‪ .‬ﻣﺎ ﻣﻮﻗﻔﻜﻢ‬ ‫ﻣﻦ ﺍﻟﻨﺸﺮ ﺍﻹﻟﻜ‪‬ﻭﻧﻲ؟ ﻭﻣﺎ ﻫﻮ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ‬ ‫ﻟﻌﺒﻪ ﳲ ﻣﺸﻮﺍﺭﻛﻢ ﺍﻟﻔﻨﻲ؟‬ ‫•• ﺍﻟﻤﻮﺍﻗﻊ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﻣﻬﻤﺎ‬

‫ﻓﻲ ﻧﺸﺮ ﺃﻱ ﻣﺎﺩﺓ‪ ،‬ﻭﺍﻟﻔﻦ ﺍﻟﻤﻮﺳﻴﻘﻲ ﻛﻤﺎ ﻧﺮﺍﻩ‬ ‫ﻫﻮ ﺍﻟﻤﺎﺩﺓ ﺍﻟﻤﺴﺘﻬﻠﻜﺔ ﺃﻛﺜﺮ‪ .‬ﻗﺪ ﻧﺒﺎﺩﺭ ﺇﻟﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺄﻧﻬﺎ ﺗﻌﺘﺒﺮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻘﺮﺻﻨﺔ ﻟﻜﻮﻧﻬﺎ ﺗﺘﻢ ﺩﻭﻥ‬ ‫ﻋﻘﺪ ﺃﻭ ﺇﺫﻥ ﻣﻦ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻟﻜﻨﻨﺎ ﻻ ﻧﻨﻜﺮ ﻛﻮﻧﻬﺎ‬ ‫ﺍﻟﻤﺠﺎﻝ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺃﺗﺎﺡ ﻟﻨﺎ ﺍﻟﻔﺮﺻﺔ ﻛﻲ ﻳﺘﺴﻨﻰ‬ ‫ﻷﻛﺒﺮ ﻋﺪﺩ ﻣﻤﻜﻦ ﻣﻦ ﻋﺸﺎﻕ ﺍﻟﻔﻦ ﺍﻷﻣﺎﺯﻳﻐﻲ ﻣﻦ‬ ‫ﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﺃﻏﺎﻧﻴﻨﺎ‪ .‬ﺃﻗﻮﻝ ﻫﻨﺎ‪ :‬ﺇﻥ ﺍﻹﺑﺪﺍﻉ‬ ‫ﺍﻟﺠﻴﺪ ﻳﺒﺼﻢ ﻧﻔﺴﻪ ﺳﻮﺍﺀ ﺑﺎﻟﻤﻮﺍﻗﻊ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‬ ‫ﺃﻭ ﺑﺸﺮﻛﺎﺕ ﺍﻹﻧﺘﺎﺝ‪ .‬ﺍﻟﻤﻮﺍﻗﻊ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﻛﻤﺎ ﻛﻞ‬ ‫ﺍﻟﻮﺳﺎﺋﻞ ﻟﻬﺎ ﺇﻳﺠﺎﺑﻴﺎﺗﻬﺎ ﻭﺳﻠﺒﻴﺎﺗﻬﺎ‪.‬‬

‫• ﻛﻠﻤﺔ ﺣﺮﺓ؟‬ ‫•• ﺃﺷﻜﺮ ﻫﺬﻩ ﺍﻟﺠﺮﻳﺪﺓ ﻋﻠﻰ ﺇﺗﺎﺣﺘﻬﺎ ﻟﻨﺎ ﻫﺬﻩ‬

‫ﺍﻟﻔﺮﺻﺔ ﺍﻟﺜﻤﻴﻨﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﻜﺸﻒ ﻋﻦ ﺟﺰﺀ ﻣﻦ‬ ‫ﻣﺴﻴﺮﺗﻨﺎ ﺍﻟﻔﻨﻴﺔ ﺍﻟﻤﺘﻮﺍﺿﻌﺔ‪ .‬ﻛﻤﺎ ﺃﺷﻜﺮﻫﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺠﻬﻮﺩﺍﺕ ﺍﻟﺠﺒﺎﺭﺓ ﺍﻟﺘﻲ ﻳﻘﺪﻣﻬﺎ ﺃﻋﻀﺎﺋﻬﺎ ﻣﻦ‬ ‫ﺃﺟﻞ ﺍﻟﺒﻠﻮﻍ ﺑﺎﻟﻔﻦ ﺍﻷﻣﺎﺯﻳﻐﻲ ﺇﻟﻰ ﻣﺴﺘﻮﻳﺎﺕ ﺗﻠﻴﻖ‬ ‫ﺑﻬﺎ‪ .‬ﻭﻧﺤﻦ ﻋﻠﻰ ﻋﻠﻢ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺷﺎﻕ ﻭﻟﻴﺲ‬

‫‪654 Oó©dG‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪10‬‬

‫ﺷﻔﺸﺎﻭﻥ ﻣﺪﻳﻨﺔ ﺗﺨﺘﺰﻝ ﺍﻟﻤﻐﺮﺏ‬

‫ﺗﺄﺳﺴﺖ ﻣﺪﻳﻨﺔ ﺍﻟﺸﺎﻭﻥ ﺃﻭ‬ ‫ﺷﻔﺸﺎﻭﻥ ﺣﺎﺿﺮﺓ ﺍﻹﻗﻠﻴﻢ ﺳﻨﺔ ‪876‬‬ ‫ﻫﺠﺮﻳﺔ ﺍﻟﻤﻮﺍﻓﻖ ﻝ ‪ 1471‬ﻣﻴﻼﺩﻳﺔ‬ ‫ﻋﻠﻰ ﻳﺪ ﻣﻮﻻﻱ ﻋﻠﻲ ﺑﻦ ﺭﺍﺷﺪ‪ ،‬ﺣﻴﺚ‬ ‫ﻛﺎﻧﺖ ﺑﻤﺜﺎﺑﺔ ﻗﻠﻌﺔ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ‬ ‫ﺿﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ .‬ﻭﻗﺪ ﻇﻠﺖ ﻣﻨﺬ‬ ‫ﺫﻟﻚ ﺍﻟﺤﻴﻦ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻭﺍﻟﺸﺮﻓﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﻟﺤﻴﻦ‬ ‫ﻛﻤﺎ ﺃﻧﻬﺎ ﺍﺷﺘﻬﺮﺕ ﺑﻜﺜﺮﺓ ﺃﺩﺑﺎﺋﻬﺎ‬ ‫ﻭﺷﻌﺮﺍﺋﻬﺎ ﻭﻧﺒﻐﺎﺋﻬﺎ ﺣﺘﻰ ﺳﻤﻴﺖ‬ ‫ﺑﻌﺎﺻﻤﺔ ﺍﻟﺸﻌﺮ ﻓﻲ ﺍﻟﻤﻐﺮﺏ‬ ‫ﺍﻷﻗﺼﻰ‪.‬‬

‫ﺃﺣﺪﺙ ﺇﻗﻠﻴﻢ ﺷﻔﺸﺎﻭﻥ ﺑﺘﺎﺭﻳﺦ ‪ 23‬ﺃﺑﺮﻳﻞ ‪1975‬‬ ‫ﻓﻲ ﺇﻃﺎﺭ ﺗﻘﺮﻳﺐ ﺍﻹﺩﺍﺭﺓ ﻣﻦ ﺍﻟﻤﻮﺍﻃﻨﻴﻦ‪ .‬ﺇﺳﻢ‬ ‫ﺷﻔﺸﺎﻭﻥ ﻳﻌﻨﻲ ﺑﺎﻟﻠﻬﺠﺔ ﺍﻟﺒﺮﺑﺮﻳﺔ ” ﻗﺮﻭﻥ ﺍﻟﺠﺒﻞ“ ﻭ‬ ‫ﻗﺪ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻧﺴﺒﺔ ﻟﻠﻘﻤﻢ ﺍﻟﻤﻄﻠﺔ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﻳﻘﻊ ﺇﻗﻠﻴﻢ ﺷﻔﺸﺎﻭﻥ ﻓﻲ ﺃﻗﺼﻰ ﺷﻤﺎﻝ ﺍﻟﻤﻐﺮﺏ‬ ‫ﻋﻠﻰ ﺳﻠﺴﻠﺔ ﺟﺒﺎﻝ ﺍﻟﺮﻳﻒ ﻭﺗﺼﻞ ﻣﺴﺎﺣﺘﻪ ﺇﻟﻰ ‪4350‬‬ ‫ﻛﻠﻢ ﻣﺮﺑﻊ‪.‬ﻭﻳﺒﻠﻎ ﻋﺪﺩ ﺳﻜﺎﻥ ﺍﻹﻗﻠﻴﻢ ﻓﻮﻕ ﺍﻟﻨﺼﻒ‬ ‫ﻣﻠﻴﻮﻥ ﻧﺴﻤﺔ‪ .‬ﻣﻨﻬﻢ ‪ 150‬ﺍﻟﻒ ﻧﺸﻴﻄﻮﻥ ﺫﻛﻮﺭﺍ‬ ‫ﻭﺇﻧﺎﺛﺎ‪.‬‬

‫ﻳﻨﺤﺪﺭ ﺳﻜﺎﻥ ﺍﻻﻗﻠﻴﻢ ﻣﻦ ﺍﺻﻞ ﺃﻣﺎﺯﻳﻐﻲ‬ ‫ﺑﺎﻻﺿﺎﻓﺔ ﺍﻟﻰ ﺍﻟﻌﺮﺏ ﺍﻟﻔﺎﺗﺤﻴﻦ ﻭﺍﻟﻨﺎﺯﺣﻴﻦ ﻣﻦ‬ ‫ﺍﻻﻧﺪﻟﺲ‪ .‬ﻛﻤﺎ ﺷﻬﺪ ﺍﻻﻗﻠﻴﻢ ﻫﺠﺮﺍﺕ ﺑﺸﺮﻳﺔ ﺍﻳﺎﻡ‬ ‫ﺍﻟﻔﻨﻴﻘﻴﻴﻦ ﻭﺍﻟﺮﻭﻣﺎﻥ ﻭﺍﻟﻘﺮﻃﺎﺟﻨﻴﻴﻦ ﻭﺍﻟﻮﻧﺪﺍﻝ ﺣﻴﺚ‬

‫ﺳﻨﻮﻳﺎ ‪ ،‬ﻛﻤﺎ ﺗﺼﻞ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ‪ 2.000‬ﻣﻠﻤﺘﺮ‬ ‫ﻣﻊ ﺗﺴﺎﻗﻄﺎﺕ ﺛﻠﺠﻴﺔ‪.‬‬ ‫ﺏ ‪ -‬ﻣﻨﺎﺥ ﺍﻟﺠﻬﺔ ﺍﻟﺴﺎﺣﻠﻴﺔ‪ :‬ﺷﺒﻪ ﺟﺎﻑ ﺷﺘﺎﺀ ﻭﺣﺎﺭ‬ ‫ﺻﻴﻔﺎ ﻭﺗﺘﺮﺍﻭﺡ ﻛﻤﻴﺎﺕ ﺍﻷﻣﻄﺎﺭ ﺍﻟﺘﻲ ﺗﺘﺴﺎﻗﻂ ﺑﻪ ﻣﺎ‬ ‫ﺑﻴﻦ ‪ 300‬ﻭ ‪ 400‬ﻣﻠﻤﺘﺮ ﺳﻨﻮﻳﺎ‪.‬‬ ‫ﺝ ‪ -‬ﻣﻨﺎﺥ ﺍﻟﺠﻨﻮﺏ ‪ :‬ﺭﻃﺐ ﺷﺘﺎﺀ ﻭﺟﺎﻑ ﺻﻴﻔﺎ‬ ‫ﻭﻳﺘﺮﺍﻭﺡ ﻣﻌﺪﻝ ﺍﻷﻣﻄﺎﺭ ﺑﻪ ﻣﺎ ﺑﻴﻦ ‪900‬ﻭ ‪1.300‬‬ ‫ﻣﻠﻤﺘﺮﺳﻨﻮﻳﺎ‪.‬‬

‫ﻭﺗﺴﺠﻞ ﺃﻫﻢ ﺍﻟﺘﺴﺎﻗﻄﺎﺕ ﺧﻼﻝ ﺷﻬﺮ ﺩﺟﻨﺒﺮ‬ ‫ﻭﻳﻨﺎﻳﺮ ‪ ،‬ﻛﻤﺎ ﻳﻌﺮﻑ ﺷﻬﺮ ﻣﺎﺭﺱ ﺍﺣﻴﺎﻧﺎ ﻧﻔﺲ‬ ‫ﺍﻷﻫﻤﻴﺔ ﻣﻦ ﺍﻟﺘﺴﺎﻗﻄﺎﺕ ﺍﻟﻤﻄﺮﻳﺔ ﻭﺗﺸﻜﻞ ﺧﻄﺮﺍ‬ ‫ﻋﻠﻰ ﺍﻟﺘﺮﺑﺔ ﺍﻟﺘﻲ ﺗﺘﻌﺮﺽ ﻟﻼﻧﺠﺮﺍﻓﺎﺕ ﻧﻈﺮﺍ ﻟﻠﻄﺒﻴﻌﺔ‬ ‫ﺍﻟﻤﺮﻓﻮﻟﻮﺟﻴﺔ ﻭﻛﺜﺮﺓ ﺍﻻﻧﺤﺪﺍﺭﺍﺕ‪ .‬ﻫﺬﺍ ﻭﻳﻘﺪﺭ ﻣﺘﻮﺳﻂ‬ ‫ﺍﻟﺘﺮﺑﺔ ﺍﻟﻤﻨﺠﺮﻓﺔ ﺏ‪ 3.500 :‬ﻃﻨﺎ ‪ /‬ﻛﻠﻢ ‪ 2‬ﺑﺎﻟﺴﻨﺔ ﺃﻱ‬ ‫ﺍﻛﺒﺮ ﻧﺴﺒﺔ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻮﻃﻨﻲ‪.‬‬

‫ﺍﻟﻤﻴــــــــــﺎﻩ ‪:‬‬

‫ﻻ ﺯﺍﻟﺖ ﺑﻌﺾ ﺍﻻﺛﺎﺭ ﺍﻟﻘﺪﻳﻤﺔ ﻭﺍﻷﺳﻤﺎﺀ ﺧﻴﺮ ﺷﺎﻫﺪ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺴﺠﺪ ﻃﺎﺭﻕ ﺑﻦ ﺯﻳﺎﺩ ﺑﺎﻟﺸﺮﺍﻓﺎﺕ ﺍﻟﺬﻱ‬ ‫ﻳﻌﺘﺒﺮ ﺃﻭﻝ ﻣﺴﺠﺪ ﺑﺎﻟﻤﻨﻄﻘﺔ ﻭ ﺍﻟﻘﻨﻄﺮﺓ ﺍﻟﺮﻭﻣﺎﻧﻴﺔ‪.‬‬ ‫ﻛﻤﺎ ﻳﺘﻤﻴﺰ ﺳﻜﺎﻥ ﺍﻻﻗﻠﻴﻢ ﺑﻌﺎﺩﺍﺕ ﻭﺗﻘﺎﻟﻴﺪ ﻋﺮﺑﻴﺔ‬ ‫ﻋﺮﻳﻘﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﻧﻘﺮﺍﺽ ﺑﻌﻀﻬﺎ ﺗﺘﻤﺜﻞ ﻓﻲ ﺍﻻﺯﻳﺎﺀ‬ ‫ﻭﺇﺣﻴﺎﺀ ﺍﻟﺤﻔﻼﺕ ﻭﺍﻻﻋﻴﺎﺩ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻳﺘﻜﻮﻥ ﺍﻻﻗﻠﻴﻢ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﻭﻭﻋﻮﺭﺓ ﺍﻟﻤﺴﺎﻟﻚ‪ ،‬ﻭﺗﺮﺗﻔﻊ ﻋﻦ ﺳﻄﺢ ﺍﻟﺒﺤﺮ ﺑﺴﺘﻤﺎﺋﺔ‬ ‫ﻣﺘﺮ ﻭﺗﺒﻌﺪ ﻋﻦ ﻣﺪﻳﻨﺔ ﻃﻨﺠﺔ ﺑﻤﺴﺎﻓﺔ ‪ 120‬ﻛﻠﻢ‪.‬‬ ‫ﻭﻣﻦ ﺍﻫﻢ ﺟﺒﺎﻝ ﺍﻻﻗﻠﻴﻢ ﺟﺒﻞ ﻟﻘﺮﻉ ﺑﺒﺎﺏ ﺗﺎﺯﺓ ﺍﻟﺬﻱ‬ ‫ﻳﺼﻞ ﻋﻠﻮﻩ ﺍﻟﻰ ‪2.159‬ﻡ ﻭﺟﺒﻞ ﺗﺴﻮﻛﺎ ﺑﺒﺎﺏ ﺗﺎﺯﺓ‬ ‫ﺃﻳﻀﺎ ‪ 2.122 :‬ﻣﺘﺮ ﻭﺟﺒﻞ ﺗﺰﺭﺍﻥ ﺑﺒﺎﺏ ﺑﺮﺩ‪2.106 :‬‬ ‫ﻣﺘﺮﺍ‪ .‬ﺃﻣﺎ ﻣﺪﻳﻨﺔ ﺷﻔﺸﺎﻭﻥ ﺣﺎﺿﺮﺓ ﺍﻻﻗﻠﻴﻢ ﻓﺎﻧﻬﺎ ﺗﻘﻊ‬ ‫ﻋﻠﻰ ﺍﺭﺗﻔﺎﻉ ‪ 600‬ﻣﺘﺮﻋﻦ ﺳﻄﺢ ﺍﻟﺒﺤﺮ‪.‬‬

‫ﺍﻟﻤﻨــــــﺎﺥ ‪:‬‬

‫ﺍﻻﺧﻤﺎﺱ‪ -‬ﻏﻤﺎﺭﺓ ‪ -‬ﺻﻨﻬﺎﺟﺔ ‪-‬ﻏﺰﺍﻭﺓ ‪ -‬ﺑﻨﻲ‬ ‫ﻣﺴﺎﺭﺓ ﻭﺍﺭﻫﻮﻧﺔ‪.‬‬

‫ﻳﺘﻤﻴﺰ ﺍﻹﻗﻠﻴﻢ ﺑﺜﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻤﻨﺎﺧﺎﺕ‪.‬‬

‫ﻳﻘﻊ ﺍﻗﻠﻴﻢ ﺷﻔﺸﺎﻭﻥ ﻋﻠﻰ ﺳﻠﺴﻠﺔ ﺟﺒﺎﻝ ﺍﻟﺮﻳﻒ‬ ‫ﺍﻟﺘﻲ ﺗﺘﻤﻴﺰ ﺑﺼﻌﻮﺑﺔ ﺍﻟﺘﻀﺎﺭﻳﺲ ﻭﺑﻨﻴﺔ ﺟﻴﻮﻟﻮﺟﻴﺔ‬ ‫ﺣﺪﻳﺜﺔ ﺫﺍﺕ ﺻﺨﻮﺭ ﻛﻠﺴﻴﺔ ﻭﺟﻴﺮﻳﺔ ﻭﺻﻠﺼﻠﻴﺔ‬

‫ﺃ ‪ -‬ﻣﻨﺎﺥ ﺍﻟﺘﻀﺎﺭﻳﺲ ﺍﻟﻤﺮﺗﻔﻌﺔ ‪:‬ﺟﺒﻠﻲ ﻣﺘﻮﺳﻄﻲ‬ ‫ﻣﻤﻄﺮ ﻭﻗﺎﺭﺱ ﺷﺘﺎﺀﺍ ﻭﻣﻌﺘﺪﻝ ﺻﻴﻔﺎ ﻣﻊ ﺗﺴﺎﻗﻄﺎﺕ‬ ‫ﻣﻄﺮﻳﺔ ﻣﻬﻤﺔ ﺗﺘﺮﺍﻭﺡ ﻣﺎ ﺑﻴﻦ ‪800‬ﻭ‪ 1.400‬ﻣﻠﻤﺘﺮ‬

‫ﺇﻥ ﺍﻹﻗﻠﻴﻢ ﻏﻨﻲ ﺑﻤﻴﺎﻫﻪ ﺍﻟﻌﺬﺑﺔ ﺍﻟﻤﺘﺪﻓﻘﺔ ﻣﻦ‬ ‫ﻗﻤﻢ ﺍﻟﺠﺒﺎﻝ ﺑﻔﻀﻞ ﻛﺜﺮﺓ ﺍﻟﺘﺴﺎﻗﻄﺎﺕ ﺍﻟﻤﻄﺮﻳﺔ‬ ‫ﻭﺍﺣﺘﻴﺎﻃﻲ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻘﻤﻢ ﻣﻦ ﺍﻟﺜﻠﻮﺝ‪ .‬ﻛﻤﺎ ﻳﺘﻮﻓﺮ‬ ‫ﻋﻠﻰ ﻋﺪﺓ ﺍﻧﻬﺎﺭ ﻣﻌﻈﻤﻬﺎ ﻣﻮﺳﻤﻴﺔ ﻭﺗﺼﺐ ﺍﻏﻠﺒﻬﺎ ﻓﻲ‬ ‫ﺍﻟﺒﺤﺮ ﺍﻷﺑﻴﺾ ﺍﻟﻤﺘﻮﺳﻂ‪ ،‬ﻓﻲ ﺣﻴﻦ ﻳﻐﺬﻱ ﺑﻌﻀﻬﺎ‬ ‫ﻧﻬﺮ ﻟﻮﻛﻮﺱ ﻭﻧﻬﺮ ﻭﺭﻏﺔ ﺍﻟﺬﻱ ﻳﻌﺘﺒﺮ ﻣﻦ ﺃﻫﻢ ﺭﻭﺍﻓﺪ‬ ‫ﻧﻬﺮ ﺳﺒﻮ‪.‬‬ ‫ﻭﻣﻦ ﺃﻫﻢ ﺍﻟﻌﻴﻮﻥ ﺑﺎﻹﻗﻠﻴﻢ ﻧﺬﻛﺮ ”ﻣﻨﺒﻊ ﺭﺍﺱ‬ ‫ﺍﻟﻤﺎﺀ“ ﺍﻟﺬﻱ ﻳﺰﻭﺩ ﻣﺪﻳﻨﺔ ﺷﻔﺸﺎﻭﻥ ﺑﺎﻟﻤﺎﺀ ﺍﻟﺸﺮﻭﺏ‬ ‫ﺑﺼﺒﻴﺐ ﻳﺘﺮﺍﻭﺡ ﻣﺎ ﺑﻴﻦ ‪87‬ﻭ ‪1.406‬ﻟﺘﺮﺍ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬ ‫ﻭﻣﻨﺒﻊ ﻭﺷﻼﻝ ﺍﻟﺸﺮﺍﻓﺎﺕ ﺍﻟﺬﻱ ﻳﺘﺮﺍﻭﺡ ﻣﻌﺪﻝ ﺻﺒﻴﺒﻪ‬ ‫ﻣﺎ ﺑﻴﻦ ‪80‬ﻭ‪ .200‬ﻟﺘﺮ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻣﻨﺒﻊ ﻣﺎﻛﻮ‬ ‫ﺑﺼﺒﻴﺐ ﻳﺘﺮﺍﻭﺡ ﻣﺎ ﺑﻴﻦ ‪ 300‬ﻭ‪ 800‬ﻟﺘﺮ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬

‫‪654 Oó©dG‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪11‬‬

‫ﺗﺪﺭﺝ ﺍﻟﻤﺪﻳﻨﺔ ﻛﺄﺣﺪ ﺃﻗﻄﺎﺏ ﺍﻟﺘﻨﻤﻴﺔ ﻟﻠﺼﻨﺎﻋﺔ‬ ‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﺠﺒﻠﻴﺔ ﻭ ﺗﺼﻨﻒ ﻛﻤﺪﻳﻨﺔ‬ ‫ﻟﻠﺘﺮﺍﺙ‪ .‬ﻭﺗﺘﻮﻓﺮ ﺍﻟﺠﻤﺎﻋﺔ ﻋﻠﻰ ﻣﺪﺍﺭ ﺣﻀﺮﻱ ﺑﻤﺴﺎﺣﺔ‬ ‫‪ 10.4‬ﻛﻠﻢ ‪ . 2‬ﻭﺗﻌﺘﺒﺮ ﺍﻟﻜﺜﺎﻓﺔ ﺍﻟﺴﻜﺎﻧﻴﺔ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﺍﻷﻋﻠﻰ ﻭﻃﻨﻴﺎ ﺇﺫ ﺗﺼﻞ ﺇﻟﻰ ‪/ 238‬ﻛﻠﻢ‪2‬‬

‫ﻣﻦ‪:‬‬

‫ﻳﺘﻜﻮﻥ ﺍﻟﻤﺠـــﺎﻝ ﺍﻟﻌﻤﺮﺍﻧـــﻲ ﻟﻤﺪﻳﻨﺔ ﺷﻔﺸﺎﻭﻥ‬

‫ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻌﺘﻴﻘﺔ ‪:‬‬

‫ﺃﻧﺸﺌﺖ ﺳﻨﺔ ‪ 1471‬ﻡ ﻭﺗﻤﺘﺪ ﻋﻠﻰ ﻣﺴﺎﺣﺔ ‪30‬‬ ‫ﻫﻜﺘﺎﺭﺍ‪ .‬ﺑﻔﻮﻕ ﻋﺪﺩ ﺳﻜﺎﻧﻬﺎ ﺣﻮﺍﻟﻲ ‪ 25000‬ﻧﺴﻤﺔ‬ ‫ﻭﺗﻘﺪﺭ ﺍﻟﻜﺜﺎﻓﺔ ﺏ ‪ 1000‬ﻓﻲ ﺍﻟﻬﻜﺘﺎﺭ‪ .‬ﻭﻳﻌﺎﻧﻲ ﺍﻟﻨﺴﻴﺞ‬ ‫ﺍﻷﺻﻴﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺜﺎﻓﺔ ﺍﻟﺘﻲ ﺗﺘﺴﺒﺐ ﻓﻲ ﺗﺪﻫﻮﺭ‬ ‫ﺍﻟﺒﻨﺎﻳﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ‪.‬‬

‫ﻣﺮﻛﺰ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﻭﺍﻻﻣﺘــﺪﺍﺩﺍﺕ ‪:‬‬

‫ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻻﺭﻭﺑﻴﺔ ﻭﺍﻣﺘﺪﺍﺩﺍﺗﻬﺎ ﺇﻟﻰ‬ ‫ﺍﻟﺤﻲ ﺍﻹﺩﺍﺭﻱ ﻋﻠﻰ ﻣﺴﺎﺣﺔ ﺗﻘﺪﺭ ﺑﺤﻮﺍﻟﻲ ‪ 120‬ﻫﻜﺘﺎﺭ‬ ‫ﻭ ﺗﺸﻜﻞ ﻣﺮﻛﺰ ﺍﻟﻤﺪﻳﻨﺔ ﻭ ﻳﺤﺘﻀﻦ ﺟﻞ ﺍﻟﻤﺮﺍﻓﻖ‬ ‫ﺍﻟﻌﻤﻮﻣﻴﺔ ﻭ ﺍﻟﻤﺮﺍﻓﻖ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪.‬‬

‫ﺍﻷﺣﻴﺎﺀ ﺍﻟﻬﺎﻣﺸﻴﺔ ‪:‬‬

‫ﻋﺮﻓﺖ ﻣﺪﻳﻨﺔ ﺷﻔﺸﺎﻭﻥ ﻣﻨﺬ ﻧﻬﺎﻳﺔ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ‬ ‫ﻭ ﺑﺪﺍﻳﺔ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻇﻬﻮﺭ ﺑﻌﺾ ﺍﻷﺣﻴﺎﺀ ﺍﻟﻬﺎﻣﺸﻴﺔ‬ ‫ﻧﻈﺮﺍ ﻟﻠﻬﺠﺮﺓ ﻣﻨﻬﺎ ﺛﻤﺎﻧﻴﺔ ﻫﻲ ﺃﺣﻴﺎﺀ ﺍﺣﻨﺎﻳﻦ‪ ,‬ﻋﻴﻦ‬ ‫ﺍﻟﺤﻮﺯﻱ ﺗﻮﺭﺍﻏﻴﻦ‪ ،‬ﺣﻤﻴﻮﺵ‪ ،‬ﻗﺎﻉ ﺍﻟﺪﺷﺮ‪ ،‬ﻛﺮﻳﻨﺴﻴﻒ‪،‬‬ ‫ﻟﻮﺑﺎﺭ ﺳﻴﺪﻱ ﺑﻮﺟﻤﻌﺔ‪ ،‬ﻇﻬﺎﺭ ﺑﻦ ﻋﻴﺎﺩ‪ .‬ﻭﺗﻘﺪﺭ ﻣﺴﺎﺣﺔ‬ ‫ﻫﺎﺗﻪ ﺍﻷﺣﻴﺎﺀ ‪ 318‬ﻫﻜﺘﺎﺭﺍ ﻭﺗﻘﺪﺭ ﺳﺎﻛﻨﺘﻬﺎ ﺏ ‪11250‬‬ ‫ﻧﺴﻤﺔ ‪ .‬ﻭﺗﺘﻄﻠﺐ ﻫﺎﺗﻪ ﺍﻷﺣﻴﺎﺀ ﺑﺮﻧﺎﻣﺠﺎ ﺃﺧﺮ ﻟﻠﺘﺄﻫﻴﻞ‬ ‫ﻭﺍﻟﺘﺠﻬﻴﺰ ﻭ ﺍﻹﺩﻣﺎﺝ ‪.‬‬

‫ﺍﻟﻘﻄﺎﻋﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬ ‫ﻗﻄﺎﻉ ﺍﻟﺘﻌﻠﻴﻢ‬

‫ﺗﺘﻮﻓﺮ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻋﺪﺩ ﻣﻦ ﺍﻟﻤﺪﺍﺭﺱ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻭ‬ ‫ﺇﻋﺪﺍﺩﻳﺎﺕ ﻭ ﺛﺎﻧﻮﻳﺎﺕ‪ ،‬ﻭﻳﺼﻞ ﻣﺘﻮﺳﻂ ﺍﻟﺘﻼﻣﻴﺬ ﺑﻜﻞ‬ ‫ﻗﺴﻢ ﻣﺎ ﺑﻴﻦ ‪ 31‬ﻭ ‪ 36‬ﺗﻠﻤﻴﺬﺍ‪ .‬ﻭﻣﻌﻬﺪ ﻣﺘﺨﺼﺺ‬ ‫ﻟﻠﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻳﺼﻞ ﻣﺘﻮﺳﻂ ﺍﻟﻤﺘﺨﺮﺟﻴﻦ‬ ‫ﻣﻨﻪ ﺳﻨﻮﻳﺎ ‪ 500‬ﻣﺘﺨﺮﺝ ﻣﻨﻬﻢ ‪ 200‬ﺇﻧﺎﺛﺎ‪.‬ﻭﻣﻌﻬﺪ‬ ‫ﻟﻠﺘﻜﻮﻳﻦ ﺍﻟﻤﺨﺘﻠﻂ‬

‫ﻗﻄﺎﻉ ﺍﻟﺼﺤﺔ‪:‬‬

‫ﺗﺘﻮﻓﺮ ﺍﻟﻤﺪﻳﻨﺔ ﻋﻠﻰ ﻣﺮﻛﺰ ﺍﺳﺘﺸﻔﺎﺋﻲ ﺇﻗﻠﻴﻤﻲ‪،‬‬ ‫ﻳﻀﻢ ﻣﺨﺘﻠﻒ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ‪ 04‬ﻣﺮﺍﻛﺰ‬ ‫ﺻﺤﻴﺔ ﻭﻣﺮﻛﺰ ﺗﺨﺼﺼﻲ ﻟﺘﺸﺨﻴﺺ ﺩﺍﺀ ﺍﻟﺴﻞ‪ .‬ﻳﺼﻞ‬ ‫ﻣﺠﻤﻮﻉ ﺍﻷﻃﺒﺎﺀ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻤﺴﺘﺸﻔﻰ ﺍﻹﻗﻠﻴﻤﻲ‬ ‫ﻭﺍﻟﻤﺮﺍﻛﺰ ﺍﻟﺼﺤﻴﺔ ﺇﻟﻰ ﺣﻮﺍﻟﻲ ‪ 70‬ﻃﺒﻴﺒﺎ‪.‬‬

‫ﻗﻄﺎﻉ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ‪:‬‬

‫ﺍﻟﺒﻨﻴﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ‪ :‬ﺗﻮﺟﺪ ﺑﺎﻟﻤﺪﻳﻨﺔ ‪ 3‬ﻣﻜﺘﺒﺎﺕ‬ ‫ﻋﻤﻮﻣﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ‪ 04‬ﻣﻜﺘﺒﺎﺕ ﻣﺪﺭﺳﻴﺔ ﻭﻣﻜﺘﺒﺘﺎﻥ‬ ‫ﺍﺛﻨﺘﺎﻥ ﻟﻠﺨﻮﺍﺹ‪ .‬ﻛﻤﺎ ﻳﻮﺟﺪ ﺑﻬﺎ ﺃﻳﻀﺎ ﻣﺮﻛﺰ ﻟﻸﺑﺤﺎﺙ‬ ‫ﺍﻷﻧﺪﻟﺴﻴﺔ ﻭﻣﺮﻛﺰ ﺍﻟﻘﺼﺒﺔ ﺍﻹﺛﻨﻮﻏﺮﺍﻓﻲ ﻭﺍﻟﻘﺼﺒﺔ‬ ‫ﺍﻷﺛﺮﻳﺔ ﻭﺭﻭﺍﻕ ﺍﻟﺴﻴﺪﺓ ﺍﻟﺤﺮﺓ ﻟﻠﻌﺮﻭﺽ ﺍﻟﻔﻨﻴﺔ‪،‬‬ ‫ﻭﻣﺴﺮﺡ ﺍﻟﻘﺼﺒﺔ ﻭﺍﻟﻤﻌﻬﺪ ﺍﻟﻤﻮﺳﻴﻘﻲ‪ .‬ﻭﺣﻮﺍﻟﻲ ‪200‬‬ ‫ﺟﻤﻌﻴﺔ ﺛﻘﺎﻓﻴﺔ‪.‬‬

‫ﻗﻄﺎﻉ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺮﻳﺎﺿﺔ ‪:‬‬

‫ﺗﺘﻮﻓﺮ ﺍﻟﻤﺪﻳﻨﺔ ﻋﻠﻰ ‪ :‬ﻧﺎﺩ ﻧﺴﻮﻱ ﺗﺴﺘﻔﻴﺪ ﻣﻦ‬ ‫ﺧﺪﻣﺎﺗﻪ ﻓﻮﻕ ﻣﺎﺋﺔ ﺳﻴﺪﺓ ﻭﺭﻭﺽ ﺃﻃﻔﺎﻝ ﻳﺴﺘﻔﻴﺪ ﻣﻦ‬ ‫ﺧﺪﻣﺎﺗﻪ ﻛﺬﻟﻚ ﻓﻮﻕ ﺍﻟﻤﺎﺋﺔ ﻃﻔﻞ ﻭﻃﻔﻠﺔ ﻭﺩﺍﺭ ﺍﻟﺸﺒﺎﺏ‬ ‫ﻳﻨﺸﻂ ﻓﻴﻬﺎ ﺷﺒﺎﺏ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﻤﺠﺎﻻﺕ‬ ‫ﺍﻟﻔﻨﻴﺔ ﻣﻦ ﻣﻮﺳﻴﻘﻰ ﻭﻣﺴﺮﺡ ﻭﻓﻨﻮﻥ ﺗﺸﻜﻴﻠﻴﺔ‬ ‫ﻭﻏﻴﺮﻫﺎ‪ .‬ﻛﻤﺎ ﻳﻮﺟﺪ ﺑﻬﺎ ﻣﺮﻛﺰ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﺬﻱ ﺗﺼﻞ‬ ‫ﻃﺎﻗﺘﻪ ﺍﻻﺳﺘﻴﻌﺎﺑﻴﺔ ﺇﻟﻰ ‪ 50‬ﺳﺮﻳﺮﺍ ﻭﻣﺠﻤﻊ ﻣﺤﻤﺪ‬ ‫ﺍﻟﺴﺎﺩﺱ ﻟﻠﺮﻳﺎﺿﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ‪ ،‬ﻳﺘﻮﻓﺮ ﻋﻠﻰ‬ ‫ﻗﺎﻋﺔ ﻣﺘﻌﺪﺩﺓ ﺍﻻﺧﺘﺼﺎﺻﺎﺕ‪ .‬ﻭﻣﻠﻌﺒﻴﻦ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ‪.‬‬ ‫ﻭ‪ 30‬ﺟﻤﻌﻴﺔ ﻭﻧﺎﺩ ﺭﻳﺎﺿﻲ‪.‬‬

‫ﻣﻨﻈﺮ ﻃﺒﻴﻌﻲ ﺑﻤﻨﻄﻘﺔ ﺃﻗﺸﻮﺭ ﺇﻗﻠﻴﻢ ﺷﻔﺸﺎﻭﻥ‬

‫ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ‪:‬‬

‫ﻳﻠﻌﺐ ﺍﻟﻨﺴﻴﺞ ﺍﻟﺠﻤﻌﻮﻱ ﺩﻭﺭﺍ ﻣﻬﻤﺎ ﻓﻲ ﺗﺸﻐﻴﻞ‬ ‫ﺍﻟﺸﺒﺎﺏ‪ ،‬ﺣﻴﺚ ﻳﻮﺟﺪ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻋﺪﺩ ﻫﺎﻡ ﻣﻦ‬ ‫ﺍﻟﺠﻤﻌﻴﺎﺕ ﺍﻟﻤﺸﻐﻠﺔ ﻟﻠﺸﺒﺎﺏ ﻭﺍﻟﺘﻲ ﺗﺸﺘﻐﻞ ﻓﻲ‬ ‫ﺍﻟﻤﺠﺎﻻﺕ ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺇﺩﻣﺎﺝ ﺍﻟﺸﺒﺎﺏ ﺫﻛﻮﺭﺍ ﻭﺇﻧﺎﺛﺎ‪.‬‬ ‫ﻭﻧﻈﺮﺍ ﻟﻐﻴﺎﺏ ﺍﻟﻤﺆﺳﺴﺎﺕ ﺍﻹﻧﺘﺎﺟﻴﺔ ﺍﻟﻜﺒﺮﻯ ﻓﻲ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﻭﺍﻧﻌﺪﺍﻡ ﻣﻨﺎﻃﻖ ﺻﻨﺎﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﻓﺮﺹ ﺍﻟﻌﻤﻞ‬ ‫ﺑﺎﻟﻤﺪﻳﻨﺔ ﺗﺒﻘﻰ ﺿﺌﻴﻠﺔ‪.‬‬

‫ﻭﺗﺘﻮﺯﻉ ﺍﻟﻘﻄﺎﻋـــﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳـﺔ ﺑﺎﻟﻤﺪﻳﻨــﺔ‬ ‫ﻛﺎﻟﺘﺎﻟﻲ‪:‬‬

‫ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻮﻃﻨﻲ ﻭﻣﺆﺳﺴﺎﺕ‬ ‫ﺍﻟﺴﻴﺎﺣﺔ ﻭﺍﻟﺼﻨﺎﻋﺔ‬ ‫ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪:‬‬ ‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ‪:‬‬

‫ﺗﺘﻮﻓﺮ ﺍﻟﻤﺪﻳﻨﺔ ﻋﻠﻰ ‪ :‬ﻋﺪﺩ ﻣﻦ ﻣﺮﺍﻛﺰ ﻟﻠﺘﺮﺑﻴﺔ‬ ‫ﻭﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﻟﺘﺄﻃﻴﺮ ﺣﻮﺍﻟﻲ ‪ 500‬ﻓﺘﺎﺓ ﻭ ‪ 50‬ﺷﺎﺑﺎ‪.‬‬ ‫ﻛﻤﺎ ﻳﻮﺟﺪ ﺑﻬﺎ ﻋﺪﺩ ﻣﻦ ﻣﺆﺳﺴﺎﺕ ﻟﺮﻋﺎﻳﺔ ﺍﻷﻃﻔﺎﻝ‬ ‫ﻭﺩﺍﺭ ﻟﻠﻄﺎﻟﺐ ﻭﺩﺍﺭ ﺍﻷﻃﻔﺎﻝ‪،‬ﻭ ﺩﺍﺭ ﺍﻟﻤﺴﻨﻴﻦ ﻭﻣﺮﻛﺐ‬ ‫ﺟﻤﺎﻋﻲ ﺗﺎﺑﻊ ﻟﻠﺘﻌﺎﻭﻥ ﺍﻟﻮﻃﻨﻲ‪.‬ﻭ ﺣﻮﺍﻟﻲ ‪ 25‬ﺟﻤﻌﻴﺔ‬ ‫ﻣﺤﻠﻴﺔ ﻧﺸﻴﻄﺔ ﺑﻤﺎ ﻓﻴﻬﺎ ﺍﻟﺠﻤﻌﻴﺎﺕ ﺍﻟﻤﻬﺘﻤﺔ ﺑﺬﻭﻱ‬ ‫ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺨﺎﺻﺔ‪.‬‬

‫‪ 05‬ﻓﻨﺎﺩﻕ ﻣﺼﻨﻔﺔ‪ 11 .‬ﺩﺍﺭﺍ ﻟﻠﻀﻴﺎﻓﺔ‪ .‬ﺍﻟﻤﺨﻴﻢ‬ ‫ﺍﻟﺒﻠﺪﻱ‪ .‬ﻣﺄﻭﻯ ﺍﻟﺸﺒﺎﺏ ﻭ‪ 67‬ﻣﻄﻌﻤﺎ ﺑﻌﻀﻬﺎ ﻣﺼﻨﻒ‪.‬‬ ‫ﻭﺣﻮﺍﻟﻲ ‪ 200‬ﺑﺰﺍﺭ ﺗﻌﺮﺽ ﻓﻴﻪ ﻣﺨﺘﻠﻒ ﺍﻟﻤﻨﺘﻮﺟﺎﺕ‬ ‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﻤﺤﻠﻴﺔ ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ ﻣﻦ ﺃﺟﻮﺩ ﺍﻟﻤﻨﺘﻮﺟﺎﺕ‬ ‫ﺍﻟﻮﻃﻨﻴﺔ‪.‬‬ ‫ﻭﻳﻔﻮﻕ ﻋـــﺪﺩ ﺍﻟﺼﻨـﺎﻉ ﺍﻟﺘﻘﻠﻴﺪﻳﻴﻦ ﺑﺎﻟﻤﺪﻳﻨﺔ‬

‫‪ 4000‬ﺻﺎﻧﻊ ﻭﺻﺎﻧﻌﺔ ﺗﻘﻠﻴﺪﻱ ﻣﻮﺯﻋﻴﻦ ﻋﻠﻰ ‪79‬‬ ‫ﻣﻬﻨﺔ ﺇﻧﺘﺎﺟﻴﺔ ﺧﺪﻣﺎﺗﻴﺔ‪ .‬ﻭﻳﻌﺘﺒﺮ ﻣﺠﻤﻊ ﺍﻟﺼﻨﺎﻋﺔ‬ ‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺇﻃﺎﺭﺍ ﻣﺘﻤﻴﺰﺍ ﻟﺘﺠﻤﻴﻊ ﻭﺗﺄﻃﻴﺮ ﺍﻟﺼﻨﺎﻉ‬ ‫ﺍﻟﺘﻘﻠﻴﺪﻳﻴﻦ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻭﺗﻨﺸﻴﻂ ﺍﻟﺘﻌﺎﻭﻧﻴﺎﺕ ﺍﻟﺘﻲ‬ ‫ﻳﺘﺰﺍﻳﺪ ﻋﺪﺩﻫﺎ ﻛﻞ ﺳﻨﺔ‪.‬‬

‫ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ ‪:‬‬

‫ﺑﻮﺟﺪ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻣﻌﻤﻞ ﻟﻠﻨﺴﻴﺞ‪ .‬ﻭﻻ ﺯﺍﻟﺖ‬ ‫ﺍﻟﺴﻮﻕ ﺍﻷﺳﺒﻮﻋﻴﺔ ﺗﺸﻜﻞ ﻣﺮﻛﺰﺍ ﻟﻠﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ‬ ‫ﺑﺎﻟﻤﺪﻳﻨﺔ ﺇﻟﻰ ﺟﺎﻧﺐ ﺑﻌﺾ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ‪.‬‬

‫ﺍﻟﻔﻼﺣﺔ‪:‬‬

‫ﺗﺠﺪﺭ ﺍﻹﺷﺎﺭﺓﺇﻟﻰ ﺃﻥ ﺍﻟﻔﻼﺣﺔ ﻣﻌﺎﺷﻴﺔ‪ ،‬ﻳﻘﺪﺭ‬ ‫ﺍﻹﻧﺘﺎﺝ ﺍﻟﺴﻨﻮﻱ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﺏ‪ 250 :‬ﻗﻨﻄﺎﺭﻣﻦ‬ ‫ﺍﻟﻘﻤﺢ ﺍﻟﺼﻠﺐ‪،‬ﻭ ‪ 750‬ﻗﻨﻄﺎﺭﺍ ﻣﻦ ﺍﻟﻘﻤﺢ ﺍﻟﻄﺮﻱ‪،‬ﻭﻛﺬﺍ‬ ‫ﻗﻨﻄﺎﺭ ﻣﻦ ﺍﻟﺸﻌﻴﺮ‪ .‬ﻛﻤﺎ ﻳﻌﺮﻑ ﺍﻹﻗﻠﻴﻢ ﻧﺸﺎﻃﺎ‬ ‫ﻣﻠﺤﻮﻇﺎ ﻓﻲ ﻣﺠﺎﻝ ﺗﺮﺑﻴﺔ ﺍﻟﻤﻮﺍﺷﻲ ﻣﻦ ﺑﻘﺮ ﻭﺃﻏﻨﺎﻡ‬ ‫ﻭﻣﺎﻋﺰ ﻭﺩﻭﺍﺟﻦ‪.‬‬ ‫ﻭﺗﺘﻤﻴــــﺰ ﺑﻴﺌـــﺔ ﺷﻔﺸﺎﻭﻥ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻮﻯ‬ ‫ﺍﻹﻳﻜﻮﻟﻮﺟﻲ ﺑﻐﻨﻰ ﻭﺗﻨﻮﻉ ﻳﺴﺘﻮﺟﺐ ﺗﻜﺜﻴﻒ‬ ‫ﺟﻬﻮﺩ ﺟﻤﻴﻊ ﺍﻟﻔﺎﻋﻠﻴﻦ ﻣﻦ ﺃﺟﻞ ﺿﻤﺎﻥ ﺍﻟﺘﻮﺍﺯﻥ‬

‫ﺑﻴﻦ ﻣﺘﻄﻠﺒــﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ ﻭﺿــﺮﻭﺭﺓ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ‬ ‫ﺍﻟﺒﻴﺌﺔ ‪.‬‬

‫ﺍﻟﻤﺴﺎﺣﺎﺕ ﺍﻟﺨﻀﺮﺍﺀ ‪:‬‬

‫ﺗﺘﻮﻓﺮ ﺍﻟﻤﺪﻳﻨﺔ ﻋﻠﻰ ﻋﺪﺩ ﻫﺎﻡ ﻣﻦ ﺍﻟﻤﺴﺎﺣﺎﺕ‬ ‫ﺍﻟﺨﻀﺮﺍﺀ ) ‪ 12‬ﺳﻨﺔ ‪ (2009‬ﺗﻐﻄﻲ ﻣﺴﺎﺣﺔ ﺇﺟﻤﺎﻟﻴﺔ‬ ‫ﺗﻘﺪﺭ ﺑﺤﻮﺍﻟﻲ ‪ 80000:‬ﻡ‪ ،2‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ‪450‬‬ ‫ﻭﺣﺪﺓ ﻣﻦ ﺃﺷﺠﺎﺭ ﺍﻟﺘﺼﻔﻴﻒ ﻛﻤﺎ ﺃﻧﻪ ﺗﻮﺟﺪ ﺧﻤﺲ‬ ‫ﻣﻨﺎﻃﻖ ﻏﻴﺮ ﻣﻬﻴﺄﺓ ﻭﻟﻜﻨﻬﺎ ﻣﺒﺮﻣﺠﺔ ﻓﻲ ﺗﺼﻤﻴﻢ‬ ‫ﺍﻟﺘﻬﻴﺌﺔ ﺑﻤﺴﺎﺣﺔ ﺇﺟﻤﺎﻟﻴﺔ ﺗﻘﺪﺭﺑﺤﻮﺍﻟﻲ ‪ 90.000‬ﻡ‪2‬‬ ‫ﺍﻟﺸﺎﻭﻥ ﻣﺪﻳﻨﺔ ﺳﻴﺎﺣﻴﺔ ﺧﻼﺑﺔ ﺑﺎﻣﺘﻴﺎﺯ‪ ،‬ﺗﺨﺘﺼﺮ‬ ‫ﺍﻟﻤﻐﺮﺏ‪ ،‬ﺑﻞ ﺗﺨﺘﺰﻟﻪ ﻛﻠﻪ‪ ،‬ﺑﺴﻜﺎﻧﻪ ﻭﺟﺒﺎﻟﻪ ﻭﺳﻬﻮﻟﻪ‬ ‫ﻭﻭﺩﻳﺎﻧﻪ ﻭﺑﺤﺎﺭﻩ ﻭﻣﻴﺎﻫﻪ ﻭﺛﻠﻮﺟﻪ ﻭﺃﻳﻀﺎ ﺑﺘﺎﺭﻳﺨﻪ‬ ‫ﻭﺣﻀﺎﺭﺗﻪ‪ .‬ﻭﺗﺘﻔﻮﻕ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺣﻮﺍﺿﺮﻩ ﺑﻤﺎ‬ ‫ﺗﻀﻔﻲ ﻋﻠﻰ ﺍﻟﺰﺍﺋﺮ ﻣﻦ ﺷﻌﻮﺭ ﺑﺎﻟﻬﺪﻭﺀ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ‬ ‫ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﻤﺘﺠﻠﻴﺔ ﻓﻲ ﻛﻞ ﺷﺒﺮ ﻣﻦ ﺃﺭﺿﻬﺎ‪.‬‬ ‫ﺣﺒﺬﺍ ﻟﻮ ﻭﻗﻊ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﺎ ﺟﺪﻳﺎ ﻭﺇﻟﻰ ﺇﻣﻜﺎﻧﺎﺗﻬﺎ‬ ‫ﺍﻟﻬﺎﺋﻠﺔ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺠﺎﻻﺕ ﻟﻜﺎﻥ ﺍﻟﻤﻐﺮﺏ ﺭﺑﺢ‬ ‫ﻋﺎﺻﻤﺔ ﺭﺍﺋﻌﺔ ﻻ ﻛﺎﻟﻌﻮﺍﺻﻢ‪ ،‬ﺣﺎﺿﺮﺍ ﻭﻣﺴﺘﻘﺒﻼ‪.‬‬

‫ﻉ‪.‬ﻙ‬

‫‪654 Oó©dG‬‬

‫ﺗﻜﺮﻳﻢ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺼﺒﺎﺣﻲ ﻓﻲ‬ ‫ﻣﻠﺘﻘﻰ ﺍﻟﻌﺮﺍﺋﺶ ﻟﻘﺼﻴﺪﺓ ﺍﻟﺰﺟﻞ‬

‫ﻓﻀﺎء اﻟﺜﻘﺎﻓﺔ‬

‫ﺍﻗﺘﺼﺎﺩ ﻭﺇﺩﺍﺭﺓ‬ ‫ﻓﻲ ﺃﺳﺒﻮﻉ‬

‫ﻧﻈﻤﺖ ﺟﻤﻌﻴﺔ ﺷﻌﺮﺍﺀ ﺍﻟﺰﺟﻞ ﺑﺎﻟﻌﺮﺍﺋﺶ ﺑﺘﻌﺎﻭﻥ ﻭﺗﻨﺴﻴﻖ ﻣﻊ ﺍﻟﻤﻠﺤﻘﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻟﻠﺜﻘﺎﻓﺔ‬ ‫ﺑﺎﻟﻌﺮﺍﺋﺶ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﻤﺪﻳﺮﻳﺔ ﺍﻟﺠﻬﻮﻳﺔ ﻟﻠﺜﻘﺎﻓﺔ ﺑﺠﻬﺔ ﻃﻨﺠﺔ ﺗﻄﻮﺍﻥ‪ ،‬ﻳﻮﻣﻲ ﺍﻟﺠﻤﻌﺔ‪ 9‬ﻭﺍﻟﺴﺒﺖ‬ ‫‪ 10‬ﻧﻮﻓﻤﺒﺮ‪ ،‬ﺍﻟﺪﻭﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻟﻤﻠﺘﻘﻰ ﺍﻟﻌﺮﺍﺋﺶ ﻟﻘﺼﻴﺪﺓ ﺍﻟﺰﺟﻞ ﺍﻟﺘﻲ ﺗﺤﺘﻔﻲ ﺑﺎﻟﺸﻌﺮ ﺍﻟﺰﺟﻠﻲ‬ ‫ﺑﺎﻟﻤﻐﺮﺏ‪.‬‬ ‫ﻭﻋﺮﻓﺖ ﻫﺬﻩ ﺍﻟﺪﻭﺭﺓ‪ ،‬ﺍﻟﺘﻲ ﺣﻤﻠﺖ ﺍﺳﻢ ﺍﻟﺰﺟﺎﻝ ﺍﻟﻌﺮﺍﺋﺸﻲ »ﺃﺣﻤﺪ ﺣﻤﺎﻧﻮ« ﺃﺣﺪ ﺃﺑﺮﺯ ﻭﺟﻮﻩ‬ ‫ﻟﻘﺼﻴﺪﺓ ﺍﻟﺰﺟﻠﻴﺔ ﺑﺎﻟﻌﺮﺍﺋﺶ‪ ،‬ﺗﻜﺮﻳﻢ ﺍﻟﻔﺎﻋﻞ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺼﺒﺎﺣﻲ‪ ،‬ﺍﻟﺬﻱ ﻓﻀﻼ‬ ‫ﻋﻦﺩﻭﺭﻩﻓﻲﺩﻋﻢﺍﻟﻌﻤﻞﺍﻟﺜﻘﺎﻓﻲﺑﺎﻟﻤﺪﻳﻨﺔ‪،‬ﻛﺎﻥﻣﻦﺍﻟﻤﺆﺳﺴﻴﻦﺍﻟﺒﺎﺭﺯﻳﻦﻟﻬﺬﺍﺍﻟﻤﻠﺘﻘﻰﻭﺃﺣﺪ‬ ‫ﻟﺮﻛﺎﺋﺰ ﺍﻟﺘﻲ ﺳﺎﻫﻤﺖ ﻓﻲ ﺇﻧﺠﺎﺡ ﺩﻭﺭﺍﺗﻪ ﺍﻟﺜﻼﺙ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬ ‫ﻭﺗﻀﻤﻦﺍﻟﻤﻠﺘﻘﻰ‪،‬ﺍﻟﺬﻱﻧﻈﻤﺖﻓﻌﺎﻟﻴﺎﺗﻪﺑﻔﻀﺎﺀﺍﺕﺍﻟﻤﻠﺤﻘﺔﺍﻹﻗﻠﻴﻤﻴﺔﻟﻠﺜﻘﺎﻓﺔﺑﺎﻟﻌﺮﺍﺋﺶ‪،‬‬ ‫ﻣﺴﻴﺘﻴﻦ ﺷﻌﺮﻳﺘﻴﻦ ﺑﻤﺸﺎﺭﻛﺔ ‪ 34‬ﻣﺒﺪﻋﺔ ﻭﻣﺒﺪﻉ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺸﻌﺮ ﺍﻟﺰﺟﻠﻲ ﻣﻦ ﻣﺨﺘﻠﻒ ﺃﺭﺟﺎﺀ‬ ‫ﻟﻤﻐﺮﺏ ﻛﻤﺎ ﺷﻬﺪ ﺗﻨﻈﻴﻢ ﻧﺪﻭﺓ ﺛﻘﺎﻓﻴﺔ ﻓﻜﺮﻳﺔ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﻟﺠﻬﺔ‪ ،‬ﺍﻟﻠﻐﺔ ﻭﺍﻹﺑﺪﺍﻉ ﺑﻤﺸﺎﺭﻛﺔ‬ ‫ﻟﺪﻛﺘﻮﺭ ﺍﻟﻨﺎﻗﺪ ﻣﺤﻤﺪ ﺭﻣﺼﻴﺺ ﻭﺍﻟﺒﺎﺣﺚ ﻋﺰﻳﺰ ﻗﻨﺠﺎﻉ ﻭﺗﺴﻴﻴﺮ ﺍﻟﺸﺎﻋﺮ ﺇﺩﺭﻳﺲ ﻋﻠﻮﺵ‪.‬‬

‫✍‬

‫ﺍﻟﺮﺑﺎﻁ ﻓﻲ‬ ‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻤﺨﻄﻮﻁ‬

‫ﺍﺣﺘﻔﺎﺀ ﺑﺈﺩﺍﺭﺝ ﻣﺪﻳﻨﺔ ﺍﻟﺮﺑﺎﻁ ﺿﻤﻦ ﻻﺋﺤﺔ‬ ‫ﺍﻟﺘﺮﺍﺙﺍﻟﻌﺎﻟﻤﻲﻟﻤﻨﻈﻤﺔﺍﻟﻴﻮﻧﺴﻜﻮ‪،‬ﻭﺗﺜﻤﻴﻨﺎﻟﻬﺬﺍ‬ ‫ﺍﻟﺤﺪﺙ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﺬﻱ ﻳﻤﻨﺢ ﻋﺎﺻﻤﺔ ﺍﻟﻤﻤﻠﻜﺔ‬ ‫ﻣﻜﺎﻧﺘﻬﺎ ﺍﻟﻤﺴﺘﺤﻘﺔ ﺿﻤﻦ ﺍﻟﺤﻮﺍﺿﺮ ﺍﻟﻌﺎﻟﻤﻴﺔ‬ ‫ﺍﻟﻤﺮﻣﻮﻗﺔ ﺑﺈﻣﻜﺎﻧﺎﺗﻬﺎ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻭﺍﻟﺤﺪﺍﺛﻴﺔ ﻣﻌﺎ‪،‬‬ ‫ﺗﻨﻈﻢ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻣﻦ ‪9‬ﺇﻟﻰ ‪17‬ﻧﻮﻧﺒﺮ ‪،2012‬‬ ‫ﺑﺎﻟﻤﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻤﻤﻠﻜﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‪ ،‬ﻣﻌﺮﺽ‬ ‫»ﻣﺪﻳﻨﺔ ﺍﻟﺮﺑﺎﻁ ﻓﻲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻤﺨﻄﻮﻁ« ﻳﻠﻘﻰ‬ ‫ﻣﻦﺧﻼﻟﻪﺍﻟﻀﻮﺀﻋﻠﻰﻣﺨﻄﻮﻃﺎﺕﻧﻔﻴﺴﺔﺗﺘﻌﻠﻖ‬ ‫ﺑﻤﺪﻳﻨﺔﺍﻟﺮﺑﺎﻁ‪،‬ﺗﺎﺭﻳﺨﺎﻭﻣﺠﺘﻤﻌﺎﻭﺛﻘﺎﻓﺔﻭﺃﻋﻼﻣﺎ‪،‬‬ ‫ﻭﻋﻠﻰﺍﻟﻤﺆﻟﻔﺎﺕﻓﻲﻣﺨﺘﻠﻒﺍﻟﻤﻮﺍﺿﻴﻊﻭﺍﻟﻘﻀﺎﻳﺎ‪،‬‬ ‫ﺍﻟﺘﻲﻛﺘﺒﻬﺎﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﻤﺆﺭﺧﻴﻦ‬ ‫ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻣﻦ ﻣﻦ ﺃﻗﺎﻣﻮﺍ ﺑﻬﺎ‪.‬‬ ‫ﻭﻳﺘﻨﻘﻞ ﻫﺬﺍ ﺍﻟﻤﻌﺮﺽ ﺑﺰﻭﺍﺭﻩ ﻋﺒﺮ ﺍﻟﻤﺮﺍﺣﻞ‬ ‫ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻟﺘﻄﻮﺭ ﺍﻟﺮﺑﺎﻁ ﻣﻨﺬ ﻛﺎﻧﺖ ﻧﻮﺍﺓ ﻗﺼﺒﺔ‬ ‫ﻣﻄﻠﺔ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﻷﻫﺪﺍﻑ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻓﻲ ﺍﻟﻌﻬﺪ‬ ‫ﺍﻟﻤﺮﺍﺑﻄﻲ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﻘ ّﻮﻯ ﺩﻭﺭﻫﺎ ﻣﻊ ﺗﻤﺪﻳﻨﻬﺎ‬ ‫ﻭﻧﻬﻀﺘﻬﺎ ﺍﻟﺘﻲ ﺗﻮﺍﺻﻠﺖ ﻓﻲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻤﻮﺍﻟﻴﺔ‬ ‫ﺣﺘﻰ ﺃﻛﺴﺒﺘﻬﺎ ﺍﻟﻤﻘﻮﻣﺎﺕ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﻳﺔ‬ ‫ﻭﺍﻟﻌﻤﺮﺍﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺷﺨﺼﻴﺘﻬﺎ‬ ‫ﺍﻟﻤﺘﻤﻴﺰﺓ ﺍﻟﺘﻲ ﺗﺘﻮﺟﺖ ﺑﺎﺧﺘﻴﺎﺭﻫﺎ ﻋﺎﺻﻤﺔ‬ ‫ﻟﻠﻤﻤﻠﻜﺔﺳﻨﺔ‪.1912‬‬ ‫ﻭﻳﻌﻜـــﺲ ﺍﻟﻤﻌـــﺮﺽ‪ ،‬ﻋﺒﺮ ﺍﻹﻧﺘــــﺎﺝ‬ ‫ﺍﻟﻤﺨﻄﻮﻁ‪ ،‬ﺍﻟﺤﻀﻮﺭ ﺍﻟﻤﺘﺠﺪﺩ ﻟﻬﺬﻩ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﻭﺗﻔﺎﻋﻠﻬﺎ ﺍﻟﻘﻮﻱ ﻣﻊ ﺗﺎﺭﻳﺦ ﺍﻟﻤﻐﺮﺏ ﻋﻠﻰ ﻣﺨﺘﻠﻒ‬ ‫ﺍﻟﻤﺴﺘﻮﻳﺎﺕ‪ ،‬ﻓﻲ ﺳﻴﺎﻕ ﺗﺜﻤﻴﻦ ﺍﻟﺒﻌﺪﻳﻦ‬ ‫ﺍﻟﺘﺮﺍﺛﻲ ﻭﺍﻟﺤﺪﺍﺛﻲ‪.‬‬

‫ﻣﻦ ﺇﻋﺪﺍﺩ‪ :‬ﺩ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻤﺴﻤﺎﻧﻲ‬

‫‪ - 1‬ﺍﺳﺘﺜﻤﺎﺭ ﻣﺎ ﻳﻨﺎﻫﺰ ‪ 5‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ ﻣﻦ ﻃﺮﻑ ﺩﻭﻝ‬ ‫ﺍﻟﺨﻠﻴﺞ ‪:‬‬

‫ﺧﻼﺻﺎﺕ ﺳﻴﻨﺎﺻﺮ ﻓﻲ »ﺗﺪﺑﻴﺮ ﺍﻟﺸﺄﻥ ﺍﻟﺜﻘﺎﻓﻲ ﺑﺎﻟﻤﻐﺮﺏ«‬

‫ﺻﺪﺭ ﻣﺆﺧﺮﺍ ﻟﻠﺒﺎﺣﺚ ﻭﻭﺯﻳﺮ ﺍﻟﺜﻘﺎﻓﺔ‬ ‫ﻷﺳﺒﻖ‪ ،‬ﻣﺤﻤﺪ ﻋﻼﻝ ﺳﻴﻨﺎﺻﺮ‪ ،‬ﻛﺘﺎﺏ ﺑﻌﻨﻮﺍﻥ‬ ‫»ﻧﻈﺮﺍﺕﻓﻲ ﺗﺪﺑﻴﺮﺍﻟﺸﺄﻥﺍﻟﺜﻘﺎﻓﻲ ﺑﺎﻟﻤﻐﺮﺏ«‬ ‫)‪ 1992‬ـ ‪.(1995‬‬ ‫ﻭﺗﻀﻤﻦ ﺍﻟﻜﺘﺎﺏ ﺗﺄﻣﻼﺕ ﻣﻦ ﻭﺣﻲ‬ ‫ﻟﺘﺠﺮﺑﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻟﻠﻤﺆﻟﻒ ﻛﻤﺴﺆﻭﻝ ﻋﻦ‬ ‫ﻗﻄﺎﻉ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻛﻤﻔﻜﺮ ﻣﺘﺄﻣﻞ ﻓﻲ ﺃﻭﺿﺎﻉ‬ ‫ﻹﻧﺘﺎﺝ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﻔﻨﻲ ﻭﺍﻷﺩﺑﻲ ﺑﺎﻟﺒﻼﺩ‪،‬‬ ‫ﺗﺘﻤﺤﻮﺭ ﺟﻤﻴﻌﻬﺎ ﺣﻮﻝ ﺗﺸﺨﻴﺺ ﺍﺧﺘﻼﻻﺕ‬ ‫ﻟﺴﻴﺎﺳﺔ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻓﻲ ﺍﻟﻘﻄﺎﻉ ﻭﻣﺪﺍﺧﻞ‬ ‫ﻟﻨﻬﻮﺽ ﻭﺗﻨﺸﻴﻂ ﺍﻟﺤﺮﻛﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﻲ‬ ‫ﺭﺗﺒﺎﻃﻬﺎ ﺑﻤﺴﻠﺴﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺑﻜﻞ ﺃﺑﻌﺎﺩﻩ‬ ‫ﻻﺟﺘﻤﺎﻋﻴﺔﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪.‬‬ ‫ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺘﻘﺎﺭﻳﺮ ﻭﺧﻄﺐ ﻃﺒﻌﺖ‬ ‫ﻣﺮﺣﻠﺔ ﺗﻮﻟﻲ ﺍﻟﻜﺎﺗﺐ ﻟﻠﻤﺴﺆﻭﻟﻴﺔ ﺍﻟﻮﺯﺍﺭﻳﺔ‪،‬‬ ‫ﺧﻼﻝ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻣﻦ ﺗﺴﻌﻴﻨﻴﺎﺕ ﺍﻟﻘﺮﻥ‬ ‫ﻟﻤﺎﺿﻲ‪،‬ﻟﻜﻨﻬﺎﻣﺎﺯﺍﻟﺖﺗﻜﺘﺴﻲﺭﺍﻫﻨﻴﺔﻣﻠﺤﺔ‬ ‫ﻓﻲ ﻣﺨﺎﺽ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺴﺮﻋﺔ ﺍﻟﻘﺼﻮﻱ‬ ‫ﻟﺤﺮﻛﺔ ﺇﻧﺘﺎﺝ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺍﻟﺒﻼﺩ‪.‬‬ ‫ﻓﻲ ﺗﻘﺪﻳﻤﻪ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻳﻼﺣﻆ ﺍﻟﺒﺎﺣﺚ‬ ‫ﻣﺤﻤﺪ ﻣﺼﻄﻔﻰ ﺍﻟﻘﺒﺎﺝ‪ ،‬ﺃﻥ ﺍﻟﻤﻐﺮﺏ ﻟﻢ‬ ‫ﻳﺘﻮﺻﻞ ﺇﻟﻰ ﺻﻴﺎﻏﺔ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻟﻠﺜﻘﺎﻓﺔ‪،‬‬ ‫ﺳﻮﺍﺀ ﻟﺘﺪﺑﻴﺮ ﺷﺆﻭﻧﻬﺎ ﺃﻭ ﻟﺘﻔﻌﻴﻞ ﺍﻟﺘﻨﺸﻴﻂ ﺃﻭ‬ ‫ﻹﻧﺘﺎﺝﻓﻲﻣﺠﺎﻟﻲﺍﻟﻔﻜﺮﻭﺍﻹﺑﺪﺍﻉ‪،‬ﻣﻤﺎﺗﺴﺒﺐ‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪12‬‬

‫ﻛﺎﻥ ﻟﻠﺰﻳﺎﺭﺓ ﺍﻷﺧﻴﺮﺓ ﺍﻟﺘﻲ ﻗﺎﻡ ﺑﻬﺎ ﺟﻼﻟﺔ ﺍﻟﻤﻠﻚ ﺇﻟﻰ ﺩﻭﻝ ﺍﻟﺨﻠﻴﺞ ﻭﻗﻊ ﺟﻴﺪ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺴﺘﻮﻯ ﺍﻹﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻣﻊ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﺇﻥ ﺍﻻﻋﺘﻤﺎﺩ ﺍﻟﻤﺎﻟﻲ ﺍﻟﺬﻱ ﺳﻴﺴﺘﻔﻴﺪ‬ ‫ﻣﻨﻪ ﺍﻟﻤﻐﺮﺏ ﻳﻘﺪﺭ ﺏ ‪ 5‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ ﻋﻠﻰ ﻣﺪﻯ ﺧﻤﺲ ﺳﻨﻮﺍﺕ ﻭﺳﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻻﺳﺘﺜﻤﺎﺭﺍﺕ‬ ‫ﺍﻷﻭﻟﻰ ﻋﻠﻰ ﺷﻘﻴﻦ ‪:‬‬ ‫ ﺍﻟﺸﻖ ﺍﻷﻭﻝ ﻳﺨﺺ ﻣﺸﺮﻭﻉ ﺍﻟﺮﻱ ﻓﻲ ﺍﻟﻤﻨﻄﻘﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻟﻠﻤﻐﺮﺏ؛‬‫ ﻭﺍﻟﺸﻖ ﺍﻟﺜﺎﻧﻲ ﺳﻴﺨﺼﺺ ﻟﻤﺸﺎﺭﻳﻊ ﺍﻟﺒﻨﻴﺎﺕ ﺍﻟﺘﺤﺘﻴﺔ ﻭﻣﻨﻬﺎ ﺍﻟﻄﺮﻕ ﺍﻟﺴﻴﺎﺭﺓ ﺍﻟﺘﻲ‬‫ﺗﺮﺑﻂ ﻭﺟﺪﺓ ﺑﺎﻟﻨﺎﻇﻮﺭ ﻣﻦ ﺟﻬﺔ ﺗﺎﺯﺓ ﻭﺑﺎﻟﺤﺴﻴﻤﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ .‬ﻛﻤﺎ ﺳﻴﺘﻢ ﺗﺸﻴﻴﺪ ﺛﻼﺛﺔ‬ ‫ﻣﺮﺍﻛﺰ ﺍﺳﺘﺸﻔﺎﺋﻴﺔ ﺟﺎﻣﻌﻴﺔ ﺑﻜﻞ ﻣﻦ ﻃﻨﺠﺔ ﻭﻭﺟﺪﺓ ﻭ ﺃﻛﺎﺩﻳﺮ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﻛﺎﻧﺖ ﻓﺮﺻﺔ ﺳﺎﻧﺤﺔ ﻟﺘﺪﺍﻭﻝ ﻣﺸﻜﻞ ﺍﻟﻌﺠﺰ ﻓﻲ ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﺘﺠﺎﺭﻱ ﻣﻊ ﻫﺬﻩ‬ ‫ﺍﻟﺪﻭﻝ ﻓﺎﻟﻤﻐﺮﺏ ﻻ ﻳﺼﺪﺭ ﺇﻻ ﻣﻠﻴﺎﺭﺍ ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﻟﺼﺎﺩﺭﺍﺕ ﺃﻏﻠﺒﻬﺎ ﻣﻮﺍﺩ ﻓﻼﺣﻴﺔ ﻭﻳﺴﺘﻮﺭﺩ ‪19‬‬ ‫ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ ﻓﻲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﺗﺘﻜﻮﻥ ﻣﻦ ﺍﻟﺒﺘﺮﻭﻝ ﻭﻣﺸﺘﻘﺎﺗﻪ‪.‬‬ ‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻳﻤﻜﻦ ﻟﺒﻠﺪﻧﺎ ﺃﻥ ﻳﻤﺜﻞ ﺑﻮﺍﺑﺔ ﻭﻗﺎﻋﺪﺓ ﻟﻮﺟﻴﺴﺘﻴﻜﻴﺔ ﻟﻬﺬﻩ ﺍﻟﺪﻭﻝ ﻭﻻ‬ ‫ﺳﻴﻤﺎ ﻗﻄﺮ ﻷﻥ ﺍﻟﻤﻐﺮﺏ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻛﻤﺎ ﺃﻧﻪ ﺃﻣﻀﻰ ﻋﺪﺓ ﺍﺗﻔﺎﻗﻴﺎﺕ ﻟﻠﺘﺒﺎﺩﻝ‬ ‫ﺍﻟﺤﺮ ﻣﻊ ﺍﻟﺠﺎﺭﺓ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻭﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻤﺘﺤﺪﺓ ﺍﻻﻣﺮﻳﻜﻴﺔ‪.‬‬

‫‪ - 2‬ﺍﻟﺪﻭﻝ ﺍﻟﻤﻨﺒﺜﻘﺔ ﻓﻲ ﺍﻟﺨﻠﻴﺞ ‪:‬‬

‫ﻟﻘﺪ ﻣﺜﻠﺖ ﺩﻭﻝ ﺍﻟﺨﻠﻴﺞ ﻧﻤﻮﺫﺟﺎ ﻳﺤﺘﺬﻯ ﺑﻪ ﻣﻦ ﺣﻴﺚ ﺻﻴﺎﻏﺔ ﺍﻟﺘﻨﻤﻴﺔ ﻭﻟﻮ ﺃﻧﻬﺎ ﺗﻌﺘﻤﺪ‬ ‫ﺧﺼﻮﺻﺎ ﻋﻠﻰ ﻗﻄﺎﻉ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﺒﺘﺮﻭﻛﻴﻤﻴﺎﺀ‪ .‬ﻭﺗﻌﺘﺒﺮ ﻗﻄﺮ‪ ،‬ﺍﻹﻣﺎﺭﺍﺕ‪ ،‬ﺍﻟﻜﻮﻳﺖ ﻭﺍﻟﺴﻌﻮﺩﻳﺔ‬ ‫ﻫﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻛﺜﺮ ﺗﻘﺪﻣﺎ ﻓﻲ ﺍﻟﺨﻠﻴﺞ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺍﻷﺭﺑﻊ ﻟﻬﺎ ﺗﺠﺎﺭﺓ ﻣﻊ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺨﺎﺭﺟﻲ‬ ‫ﺗﻔﻮﻕ ‪ 800‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ ﻗﺒﻞ ﻧﻬﺎﻳﺔ ‪ 2012‬ﻛﻤﺎ ﺃﻥ ﻣﻌﺪﻝ ﺍﻟﻨﻤﻮ ﺍﻟﻤﺘﻮﺳﻂ ﻳﺘﺮﺍﻭﺡ ﺑﻴﻦ‬ ‫‪ 4,5‬ﻭ‪.٪ 5‬‬ ‫ﻭﻧﻼﺣﻆ ﺍﻥ ﻫﻨﺎﻙ ﺗﻤﺎﻳﺰﺍ ﻛﺒﻴﺮﺍ ﺑﻴﻦ ﺍﻟﻤﺆﺷﺮﺍﺕ ﺍﻟﻤﺎﻛﺮﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻟﻬﺬﻩ ﺍﻟﺪﻭﻝ ‪:‬‬ ‫ﺍﻟﺪﻭﻝ ﺍﻟﺨﻠﻴﺠﻴﺔ‬

‫ﻓﻲ »ﻫﺸﺎﺷﺔ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻘﻴﻤﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‬ ‫ﻭﺍﻟﺠﻤﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺗﺘﺄﺳﺲ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻨﻤﻴﺔ‬ ‫ﺑﻜﻞ ﺃﺑﻌﺎﺩﻫﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬ ‫ﻭﺍﻟﺤﻀﺎﺭﻳﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻫﺸﺎﺷﺔ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ‬ ‫ﻣﺮﻛﺒﺎﺕ ﺍﻟﻤﻐﺮﺏ ﺍﻟﻤﺪﻧﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺑﻴﻦ‬ ‫ﺍﻟﺤﺪﺍﺛﺔﻭﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴﺔ«‪.‬‬ ‫ﻳﺬﻛﺮﺃﻥﻟﻤﺤﻤﺪﻋﻼﻝﺳﻴﻨﺎﺻﺮﺇﺳﻬﺎﻣﺎﺕ‬

‫ﻛﺜﻴﺮﺓﻓﻲﻣﺠﺎﻝﺍﻟﻔﻠﺴﻔﺔﻭﺍﻟﺜﻘﺎﻓﺔ‪،‬ﺗﻤﺤﻮﺭﺕ‬ ‫ﺃﺳﺎﺳﺎ ﺣﻮﻝ ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺎﺕ ﻭﺍﻟﻔﻠﺴﻔﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻻﺳﻼﻣﻴﺔ‪ .‬ﻭﻫﻮ ﻋﻀﻮ ﻓﻲ ﺃﻛﺎﺩﻳﻤﻴﺔ‬ ‫ﺍﻟﻤﻤﻠﻜﺔﺍﻟﻤﻐﺮﺑﻴﺔ‪،‬ﻭﻋﻀﻮﻣﺮﺍﺳﻞﻓﻲﻣﻌﻬﺪ‬ ‫ﻣﺼﺮ‪،‬ﻭﻋﻀﻮﻣﺮﺍﺳﻞﻓﻲﺃﻛﺎﺩﻳﻤﻴﺔﺍﻟﻤﻤﻠﻜﺔ‬ ‫ﺍﻟﺒﻠﺠﻴﻜﻴﺔ‪،‬ﻭﻋﻀﻮﻓﻲﻣﻜﺘﺐﺍﻻﺗﺤﺎﺩﺍﻟﺪﻭﻟﻲ‬ ‫ﻟﻸﻛﺎﺩﻳﻤﻴﺎﺕ ﻣﻦ ‪ 1991‬ﺇﻟﻰ ‪.1996‬‬

‫ﺗﻄﻮﻳﺮ ﺟﺎﺋﺰﺓ ﺍﻟﻤﻐﺮﺏ ﻟﻠﻜﺘﺎﺏ‬ ‫ﺻــــــــﺎﺩﻕ ﻣــﺠــﻠــﺲ‬ ‫ﺍﻟﺤﻜﻮﻣﺔ‪ ،‬ﻳــﻮﻡ ﺍﻟﺨﻤﻴﺲ‪،‬‬ ‫ﺍﻟــﻤــﺎﺿــﻲ ﻋــﻠــﻰ ﻣــﺸــﺮﻭﻉ‬ ‫ﻣﺮﺳﻮﻡ ﻳﺮﻣﻲ ﺇﻟﻰ ﺗﻄﻮﻳﺮ‬ ‫ﺟﺎﺋﺰﺓﺍﻟﻤﻐﺮﺏﻟﻠﻜﺘﺎﺏ‪.‬‬ ‫ﻭﺯﻳﺮ ﺍﻻﺗﺼﺎﻝ ﺍﻟﻨﺎﻃﻖ‬ ‫ﺍﻟﺮﺳﻤﻲ ﺑﺎﺳﻢ ﺍﻟﺤﻜﻮﻣﺔ‪،‬‬ ‫ﻣﺼﻄﻔﻰ ﺍﻟﺨﻠﻔﻲ‪ ،‬ﺍﻋﺘﺒﺮ ﺃﻥ‬ ‫ﻫﺬﺍ ﺍﻟﻨﺺ ﻳﻌﻜﺲ ﺣﺮﺹ‬ ‫ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻋﻠﻰ ﺗﻄﻮﻳﺮ‬ ‫ﺟﺎﺋﺰﺓﺍﻟﻤﻐﺮﺏﻟﻠﻜﺘﺎﺏﺑﺸﻜﻞﻳﻀﻤﻦﻟﻬﺎﺍﻟﻨﺠﺎﺡ‬ ‫ﻭﺍﻟﺘﺮﻭﻳﺞ ﺍﻟﺬﻱ ﺗﺴﺘﺤﻘﻪ ﻛﻠﺤﻈﺔ ﺛﻘﺎﻓﻴﺔ ﻣﻬﻤﺔ‬ ‫ﺗﺸﻜﻞ ﻣﻮﻋﺪﺍ ﺗﺤﺘﻔﻞ ﺑﻪ ﺍﻷﻭﺳــﺎﻁ ﺍﻟﺜﻘﺎﻓﻴﺔ‬ ‫ﻭﻛﺬﺍﻣﻨﺎﺳﺒﺔﻟﺘﻜﺮﻳﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻐﺎﺭﺑﺔﻭﺍﻻﻋﺘﺮﺍﻑ‬ ‫ﺑﺠﻬﻮﺩﻫﻢﻭﻋﻄﺎﺋﻬﻢ‪.‬‬ ‫ﻭﺃﻭﺿﺢ ﺍﻟﺨﻠﻔﻲ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﺸﺮﻭﻉ ﻳﺘﻀﻤﻦ‬ ‫ﺇﺟــﺮﺍﺀ ﺗﻌﺪﻳﻼﺕ ﻋﻠﻰ ﺍﻟﺠﺎﺋﺰﺓ ﺗﻬﻢ ﺑﺎﻷﺳﺎﺱ‬

‫ﺍﻟﺘﻨﺼﻴﺺ ﻋــﻠــﻰ ﻟﻐﺎﺕ‬ ‫ﺍﻟــﻤــﺼــﻨــﻔــﺎﺕ ﺍﻟﻤﺮﺷﺤﺔ‬ ‫ﻭﻣﻦ ﺑﻴﻨﻬﺎ ﺃﺳﺎﺳﺎ ﺍﻟﻠﻐﺘﺎﻥ‬ ‫ﺍﻟﻌﺮﺑﻴﺔﻭﺍﻷﻣﺎﺯﻳﻐﻴﺔﻭﺍﻟﺘﻌﺒﻴﺮ‬ ‫ﺍﻟــﺤــﺴــﺎﻧــﻲ‪ ،‬ﻭﺗﺨﺼﻴﺺ‬ ‫ﺟﺎﺋﺰﺗﻴﻦ ﻟﻜﻞ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‬ ‫ﺍﻹﻧــﺴــﺎﻧــﻴــﺔ ﻭﺍﻟــﻌــﻠــﻮﻡ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻌﺪﺩ‬ ‫ﺍﻟﺤﻘﻮﻝ ﺍﻟﺘﻲ ﺗﻐﻄﻴﻬﺎ ﻫﺬﻩ‬ ‫ﺍﻟﻌﻠﻮﻡ‪.‬‬ ‫ﻛﻤﺎ ﻳﻨﺺ ﻫﺬﺍ ﺍﻟﻤﺸﺮﻭﻉ ﻋﻠﻰ ﺍﻟﺘﻨﺼﻴﺺ‬ ‫ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ ﺇﻳﺪﺍﻉ ﻣﺼﻨﻔﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻐﺎﺭﺑﺔ‬ ‫ﺍﻟﺼﺎﺩﺭﺓﺑﺎﻟﺨﺎﺭﺝﻟﺪﻯﺍﻟﻤﻜﺘﺒﺔﺍﻟﻮﻃﻨﻴﺔﻟﻠﻤﻤﻠﻜﺔ‬ ‫ﺍﻟﻤﻐﺮﺑﻴﺔ ﻭﺭﻓﻊ ﻟﺠﺎﻥ ﺟﺎﺋﺰﺓ ﺍﻟﻤﻐﺮﺏ ﻟﻠﻜﺘﺎﺏ‬ ‫ﻣﻦ ﺧﻤﺲ ﺇﻟﻰ ﺳﺖ ﻟﺠﺎﻥ ﻭﻛﺬﺍ ﺿﻤﺎﻥ ﻣﺮﻭﻧﺔ‬ ‫ﻓﻲ ﺗﺤﺪﻳﺪ ﻣﻮﻋﺪ ﺗﺴﻠﻴﻢ ﺟﺎﺋﺰﺓ ﺍﻟﻤﻐﺮﺏ‬ ‫ﻟﻠﻜﺘﺎﺏ‪.‬‬

‫ﻧﻈﻤﺖ »ﺑﺴﻴﻨﻤﺎﺗﻴﻚ ﻃﻨﺠﺔ« )ﺳﻴﻨﻤﺎ‬ ‫ﺍﻟﺮﻳﻒ( ﻣﺎﺑﻴﻦ ‪ 7‬ﻭ‪ 11‬ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ‪ ،‬ﺃﻳﺎﻣﺎ ﺧﺎﺻﺔ‬ ‫ﺑﺎﻟﻤﺨﺮﺝ ﺍﻟﻤﻐﺮﺑﻲ ﺍﻟﺮﺍﺣﻞ ﺃﺣﻤﺪ ﺍﻟﺒﻮﻋﻨﺎﻧﻲ‬ ‫)‪ 1938‬ـ ‪ ،(2011‬ﻭﻓـــﻖ ﺑﺮﻧﺎﻣــﺞ ﺣﺎﻓـــﻞ‬ ‫ﺑﺎﻟﻌﺮﻭﺽ ﻭﺍﻟﻠﻘﺎﺀﺍﺕ ﻭﺍﻟﻮﺭﺷﺎﺕ ﺍﻟﻤﺮﺗﺒﻄﺔ‬ ‫ﺑﺄﻓﻼﻣﻪ ﻭﻛﺘﺎﺑﺎﺗﻪ‪.‬‬ ‫ﻭﻳﻬﺪﻑ ﺍﻟﻤﻨﻈﻤﻮﻥ ﻟﻬﺬﻩ ﺍﻟﺘﻈﺎﻫﺮﺓ ﺇﻟﻰ‬ ‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺘﺠﺮﺑﺔ ﺍﻟﺴﻴﻨﻤﺎﺋﻴﺔ ﻷﺣﻤﺪ ﺍﻟﺒﻮﻋﻨﺎﻧﻲ‬ ‫ﻭﺇﻋﺎﺩﺓ ﺍﻛﺘﺸﺎﻓﻬﺎ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﺬﺍﻛﺮﺓ‬

‫ﺍﻟﺴﻴﻨﻤﺎﺋﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﺧﺎﺻﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﻴﻞ‬ ‫ﺍﻟﺠﺪﻳﺪ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﺴﻴﻨﻤﺎ ﻭﺍﻵﺩﺍﺏ‪.‬‬ ‫ﻳﺬﻛﺮ ﺃﻥ ﺍﻟﺮﺍﺣﻞ ﺃﺣﻤﺪ ﺍﻟﺒﻮﻋﻨﺎﻧﻲ ﻛﺎﻥ‬ ‫ﻓﻨﺎﻧﺎ ﻣﺘﻌﺪﺩ ﺍﻟﻤﻮﺍﻫﺐ‪ ،‬ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻌﻤﻞ‬ ‫ﺍﻟﺴﻴﻨﻤﺎﺋﻲ‪،‬ﻛﻤﺨﺮﺝﻭﺗﻘﻨﻲﻣﻮﻧﺘﻴﺮ‪،‬ﻭﺳﻴﻨﺎﺭﻳﺴﺖ‪،‬‬ ‫ﻋﺮﻑ ﺍﻟﺒﻮﻋﻨﺎﻧﻲ ﺷﺎﻋﺮﺍ‪ ،‬ﺭﻭﺍﺋﻴﺎ‪ ،‬ﻭﺭﺳﺎﻣﺎ ﻣﺘﻤﺮﺩﺍ‪.‬‬ ‫ﻭﻗﺪﺗﺮﻙﺃﻓﻼﻣﺎﻣﻌﻈﻤﻬﺎﺃﺷﺮﻃﺔﻗﺼﻴﺮﺓ )ﺻﻮﺭﻫﺎ‬ ‫ﻓﻲ ﺳﻨﻮﺍﺕ ﺍﻟﺴﺘﻴﻨﺎﺕ( ﻭﻓﻴﻠﻢ ﺭﻭﺍﺋﻲ ﻃﻮﻳﻞ ﻭﺣﻴﺪ‬ ‫ﻫﻮ »ﺍﻟﺴﺮﺍﺏ« )‪.(1980‬‬

‫ﺇﺿﺎﺀﺓ ﺣﻮﻝ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺴﻴﻨﻤﺎﺋﻴﺔ‬ ‫ﻟﻠﺒﻮﻋﻨﺎﻧﻲ ﻓﻲ »ﺳﻴﻨﻤﺎﺗﻴﻚ ﻃﻨﺠﺔ«‬

‫ﻋﺪﺩﺍﻟﺴﻜﺎﻥ )ﻡ ﻥ(‬

‫ﺍﻟﻨﺎﺗﺞ ﺍﻟﺨﺎﻡ‪$ /‬‬

‫ﻣﻌﺪﻝ ﺍﻟﻨﻤﻮ‬

‫ﻗﻄﺮ‬

‫‪1,6‬‬

‫‪102.700‬‬

‫‪%18,8‬‬

‫ﺍﻻﻣﺎﺭﺍﺕ‬

‫‪8,2‬‬

‫‪48.500‬‬

‫‪%4,9‬‬

‫ﺍﻟﻜﻮﻳﺖ‬

‫‪2,5‬‬

‫‪40.700‬‬

‫‪%8,2‬‬

‫ﺍﻟﺴﻌﻮﺩﻳﺔ‬

‫‪27‬‬

‫‪24.000‬‬

‫‪%6,8‬‬

‫‪ - 3‬ﺃﺿــﺮﺍﺭ ﺇﻋﺼﺎﺭ ﺳﺎﻧـﺪﻱ ﺑﺎﻟﻮﻻﻳـﺎﺕ ﺍﻟﻤﺘﺤﺪﺓ‬ ‫ﺍﻻﻣﺮﻳﻜﻴﺔ ‪:‬‬ ‫ﻟﻘﺪ ﺃﻟﺤﻖ ﺇﻋﺼﺎﺭ ﺳﺎﻧﺪﻱ ﺑﺎﻟﻮﻻﻳﺎﺕ ﺍﻟﻤﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺃﺿﺮﺍﺭﺍ ﻓﺎﺩﺣﺔ ﺑﺎﻻﻗﺘﺼﺎﺩ‬ ‫ﺍﻷﻣﺮﻳﻜﻲ ﺗﻘﺪﺭ ﺏ ‪ :‬ﻣﺎ ﺑﻴﻦ ‪ 10‬ﻭ ‪ 20‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ‪.‬‬ ‫ﻭﺩﻓﻊ ﺇﻋﺼﺎﺭ ﺳﺎﻧﺪﻱ ﺑﺮﺻﺔ ﺍﻟﻘﻴﻢ ﺍﻟﻨﻴﻮﻳﻮﺭﻛﻴﺔ ﺇﻟﻰ ﺇﻏﻼﻕ ﺃﺑﻮﺍﺑﻬﺎ ﺧﻼﻝ ﻳﻮﻣﻴﻦ ﻣﻦ‬ ‫ﺍﻷﺳﺒﻮﻉ ﺍﻟﻤﺎﺿﻲ ﻭﻛﺎﻥ ﻟﻬﺬﺍ ﺍﻟﺤﺪﺙ ﻧﺘﺎﺋﺞ ﺳﻠﺒﻴﺔ ﻟﻴﺲ ﻓﻘﻂ ﻋﻠﻰ ﺑﺮﺻﺔ ﻧﻴﻮﻳﻮﺭﻙ ﻭﺇﻧﻤﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺒﻮﺭﺻﺎﺕ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﺸﻬﻴﺮﺓ ﻭﻣﺆﺷﺮﺍﺗﻬﺎ ﻙ‪ CAC49‬ﻭﻧﻴﻜﻲ ﺍﻟﻴﺎﺑﺎﻧﻲ ‪...‬‬

‫‪ - 4‬ﺃﻣﻄﺎﺭ ﺍﻟﺨﻴﺮ ﺑﺒﻼﺩﻧﺎ ‪:‬‬

‫ﺇﻥ ﺃﻣﻄﺎﺭ ﺍﻟﺨﻴﺮ ﺍﻟﺘﻲ ﺗﻬﺎﻃﻠﺖ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﺘﺮﺍﺏ ﺍﻟﻮﻃﻨﻲ ﻭ ﷲ ﺍﻟﺤﻤﺪ ﺗﺒﺸﺮ ﺑﺴﻨﺔ‬ ‫ﻓﻼﺣﻴﺔ ﺟﻴﺪﺓ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻫﺬﺍ ﺳﻴﻤﻜﻦ ﺍﻟﺤﻜﻮﻣﺔ ﺍﻟﺤﺎﻟﻴﺔ ﺑﺘﻨﻔﻴﺬ ﻣﻀﺎﻣﻴﻦ ﻗﺎﻧﻮﻥ ﻣﺎﻟﻴﺔ‬ ‫‪ 2013‬ﺑﺸﻜﻞ ﺳﻬﻞ ﻭﺗﻠﻘﺎﺋﻲ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﺗﻢ ﺇﻧﺘﺎﺝ ‪ 70‬ﻣﻠﻴﻮﻥ ﻗﻨﻄﺎﺭ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﻛﻤﺎ ﺃﺷﺎﺭ‬ ‫ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺴﻴﺪ ﻋﺰﻳﺰ ﺃﺧﻨﻮﺵ ﻭﺯﻳﺮ ﺍﻟﻔﻼﺣﺔ ﻭﺍﻟﺼﻴﺪ ﺍﻟﺒﺤﺮﻱ‪.‬‬

‫‪ - 5‬ﺍﻧﺘﻌﺎﺵ ﺻﺎﺩﺭﺍﺕ ﺍﻟﺴﺮﺩﻳﻦ ﻭﺍﻟﺘﻮﻥ ﺧﻼﻝ ﺷﻬﺮ‬ ‫ﺷﺘﻨﺒﺮ ‪:‬‬

‫ﻟﻘﺪ ﺃﺷﺎﺭ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻷﺧﻴﺮ ﻟﻺﺗﺤﺎﺩ ﺍﻟﻮﻃﻨﻲ ﻟﺼﻨﺎﻋﺔ ﺍﻟﺴﻤﻚ ﺍﻟﻤﻌﻠﺐ ﻋﻠﻰ ﺃﻥ ﻧﺴﺒﺔ‬ ‫ﺍﻟﺴﻤﻚ ﺍﻟﻤﻌﺪ ﻟﻠﺘﻌﻠﻴﺐ ﻗﺪ ﺍﺭﺗﻔﻌﺖ ﺍﻟﻰ ‪ ٪ 49,8‬ﻓﻲ ﻧﻬﺎﻳﺔ ﺷﻬﺮ ﺷﺘﻨﺒﺮ ﺍﻷﺧﻴﺮ ﻣﻘﺎﺭﻧﺔ ﻣﻊ‬ ‫ﻧﻔﺲ ﺍﻟﻤﺪﺓ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻤﺎﺿﻴﺔ ﺃﻱ ﺑﻤﺎ ﻗﺪﺭﻩ ‪ 107.886‬ﻃﻦ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﻮﻓﺮﺓ ﺍﻟﺴﻤﻜﻴﺔ ﺳﺎﻋﺪﺕ ﺍﻟﻤﻬﻨﻴﻴﻦ ﻋﻠﻰ ﺗﺤﺴﻴﻦ ﺻﺎﺩﺭﺍﺗﻨﺎ ﻣﻦ ﺍﻟﺴﺮﺩﻳﻦ ﺑﻨﺴﺒﺔ‬ ‫‪ ٪ 60‬ﻭﺍﻟﺘﻮﻥ ﺑﻨﺴﺒﺔ ‪ ٪ 42,9‬ﺃﻭ ﻣﺎ ﻳﻌﺎﺩﻝ ‪ 2‬ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ ﻭ ‪ 37‬ﻣﻠﻴﻮﻥ ﺩﺭﻫﻢ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻗﺐ‪.‬‬

‫‪ - 6‬ﺻﺎﺩﺭﺍﺕ ﺍﻟﻤﻐﺮﺏ ﺗﺘﻄﻮﺭ ﺑﻄﺮﻳﻘﺔ ﻣﺸﺮﺷﻔﺔ ‪:‬‬

‫ﺧﻼﻝ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﺍﻷﺧﻴﺮﺓ ﻋﺮﻓـﺖ ﺻﺎﺩﺭﺍﺕ ﺍﻟﻤﻐﺮﺏ ﺑﻌﺾ ﺍﻟﺘﺤﺴﻦ ﺇﺫ ﺍﺭﺗﻔﻌﺖ ﺇﻟﻰ‬ ‫‪ ٪ 4,2‬ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﻧﻔﺲ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻤﺎﺿﻴﺔ ﺃﻱ ﺑﻨﺴﺒﺔ ‪ 412‬ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ‪ ،‬ﻭﻗﺪ ﺷﺎﺭﻙ‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺤﺴﻦ ‪:‬‬ ‫ ﺍﻟﻔﺴﻔﺎﻁ ﺑﻨﺴﺒﺔ ‪٪ 8‬‬‫ ﻣﻌﻠﻘﺎﺕ ﺍﻟﺴﻤﻚ ﺑﻨﺴﺒﺔ ‪٪ 36,40‬‬‫ ﺍﻟﺠﺒﻦ ﻭﻣﺸﺘﻘﺎﺗﻪ ﺑﻨﺴﺒﺔ ‪٪ 20‬‬‫ ﻭﺑﻌﺾ ﺍﻟﻤﻨﺘﺠﺎﺕ ﺍﻷﺧﺮﻯ ﻛﺼﻨﺎﻋﺔ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﻏﻴﺮﻫﺎ‪.‬‬‫ﺑﻴﻨﻤﺎ ﺣﻘﻘﺖ ﺻﻨﺎﻋﺔ ﺍﻷﺣﺪﻳﺔ ﻭﺍﻟﺠﻠﺪ ﺗﺮﺍﺟﻌﺎ ﺑﻨﺴﺒﺔ ‪ ٪ 23‬ﺃﻱ ﻧﻘﺺ ‪ 421‬ﻣﻠﻴﻮﻥ ﺩﺭﻫﻢ‬ ‫ﻣﻦ ﻣﻴﺰﺍﻥ ﺍﻷﺩﺍﺀﺍﺕ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﻼﺣﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻟﻢ ﺗﺤﺮﺯ ﻋﻠﻰ ﺗﺤﺴﻦ ﻳﺬﻛﺮ ﻓﻲ ﺍﻟﺤﻮﺍﻣﺾ‪،‬‬ ‫ﺍﻟﺨﻀﺮ ﻭﺯﻳﺖ ﺍﻟﺰﻳﺘﻮﻥ ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﺠﻌﻞ ﺍﻟﻤﻐﺮﺏ ﺑﻌﻴﺪﺍ ﻧﺴﺒﻴﺎ ﻋﻦ ﺃﻫﺪﺍﻑ ﻣﺨﻄﻂ ﺍﻟﻤﻐﺮﺏ‬ ‫ﺍﻷﺧﻀﺮ ﺍﻟﺬﻱ ﻳﺤﺪﺩ ﺍﻟﺼﺎﺩﺭﺍﺕ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻓﻲ ﺣﺪﻭﺩ ‪ 44‬ﻣﻠﻴﺎﺭ ﺩﺭﻫﻢ ﻓﻲ ﺃﻓﻖ ﺳﻨﺔ ‪.2020‬‬

‫‪ - 7‬ﺍﻟﻨﻘﻞ ﺍﻟﻤﻐﺮﺑﻲ ﻓﻲ ﺃﺯﻣﺔ ‪:‬‬

‫ﻓﻘﻂ ﻟﻺﺷﺎﺭﺓ ‪ :‬ﻛﺎﻥ ﻋﺪﺩ ﺍﻟﺴﻔﻦ ﺍﻟﻤﻐﺮﺑﻴﺔ ﺇﺑﺎﻥ ﺳﻨﻮﺍﺕ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻳﺼﻞ ﺇﻟﻰ ‪70‬‬ ‫ﺳﻔﻴﻨﺔ ﺃﻣﺎ ﺍﻵﻥ ﻓﻬﺬﺍ ﺍﻟﻌﺪﺩ ﺗﻨﺎﻗﺺ ﺑﺸﻜﻞ ﻣﻔﺎﺟﻰﺀ ﻭﺃﺻﺒﺢ ﻣﺤﺪﻭﺩﺍ ﻓﻲ ﻋﺸﺮﻳﻦ ﺳﻔﻴﻨﺔ‪.‬‬ ‫ﻭﻣﻦ ﺣﻤﻮﻟﺔ ﺗﻘﺪﺭ ﺏ‪ 600.000‬ﻃﻦ ﻟﻢ ﻳﻌﺪ ﺍﻷﺳﻄﻮﻝ ﺍﻟﺒﺤﺮﻱ ﺍﻟﻤﻐﺮﺑﻲ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺗﺄﻣﻴﻦ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ‪ 120.000‬ﻃﻦ‪.‬‬ ‫ﻭﻟﻺﺷﺎﺭﺓ ﺃﻳﻀﺎً ﻓﻬﺬﺍ ﺍﻟﻘﻄﺎﻉ ﻳﺸﻐﻞ ﺃﻛﺜﺮ ﻣﻦ ‪ 5.000‬ﻣﻨﺼﺐ ﺷﻐﻞ ﻣﺒﺎﺷﺮ ﻟﻜﻲ ﻳﻘﺪﻡ‬ ‫ﺧﺪﻣﺎﺕ ﻷﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﻣﻠﻴﻮﻥ ﺳﺎﺋﺢ ﻣﻨﻬﻢ ‪ 2,5‬ﻣﻠﻴﻮﻥ ﻋﺎﻣﻞ ﻣﻐﺮﺑﻲ ﺑﺎﻟﺨﺎﺭﺝ ﻭ‪660.000‬‬ ‫ﺳﻴﺎﺭﺓ ﻭ‪ 70‬ﻣﻠﻴﻮﻥ ﻃﻦ ﻣﻦ ﺍﻟﺒﻀﺎﺋﻊ‪.‬‬ ‫ﻭﺃﻇﻦ ﺍﻥ ﺍﻟﺴﺒﺐ ﻓﻲ ﻛﻞ ﻫﺬﺍ ﺭﺍﺟﻊ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻐﺮﺏ ﻟﻢ ﻳﻨﻬﺞ ﺳﻴﺎﺳﺔ ﻣﻌﻘﻠﻨﺔ ﻭﺗﺪﺭﻳﺠﻴﺔ‬ ‫ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺳﻨﺔ ‪ 2007‬ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ ﺳﻨﺔ ”ﺗﺤﺮﻳﺮ ﺍﻟﻨﻘﻞ ﺍﻟﺒﺤﺮﻱ ﺍﻟﻮﻃﻨﻲ“‪.‬‬

‫‪654 Oó©dG‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪13‬‬

‫‪QGôMC’G âÑæe çGôJ øe QGƒfC’ÉH ábô°ûe äÉëØ°U‬‬ ‫• ‪¢TÉWh óª‬‬

‫ﻛﺜ‪‬ﺓ‬

‫ﻫﻲ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺠﻤﻴﻠﺔ ﺫﺍﺕ ﺍﻟﺴﻤﺎﺕ ﺍﻟﻌﺮﻳﻘﺔ ﺍﻟﻌﺘﻴﻘﺔ ﺍﻟﺘﻲ ﺍﺧﺘﻔﺖ ﻋﻦ ﺍﻷﻧﻈﺎﺭ‪ ،‬ﺃﻭ ﻛﺎﺩﺕ ﺗﺨﺘﻔﻲ‪ ،‬ﺇﺫ ﻟﻢ ﻳﻌﺪ ﳴﺠﻤﻠﻬﺎ ﻭﺟﻮﺩ ﺳﻮﻯ ﳲ ﺍﻟﺬﺍﻛﺮﺓ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻐﺎﺑﺮﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺆﺛﺚ ﻟﺤﻈﺎﺕ ﻋﺎﺑﺮﺓ‪ ،‬ﻋﺎﺩﺓ ﻣﺎ ﻛﺎﻥ ﻟﻬﺎ ﺣﻀﻮﺭ ﻣﻤﻴﺰ ﺑ‪ ‬ﺃﻫﻞ ﺯﻣﺎﻧﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻭﳲ ﺣﻘﺒﺔ ﻭﺟﻴﺰﺓ ﺃﺿﺤﺖ ﻭﻛﺄﻧﻬﺎ ﺃﺷﻴﺎﺀ ﻏﺮﻳﺒﺔ ﻭﻏ‪ ‬ﻣﺮﻏﻮﺏ ﻓﻴﻬﺎ‪ ،‬ﻣﻤﺎ‬ ‫ﻳﻨﺒﺊ ﻋﻼﻧﻴﺔ ﻋﻦ ﺫﺍﻙ ﺍﻟﺘﺤﻮﻝ ﺍﻟﺘﺪﺭﻳﺠﻲ ﺍﳴﺮﻳﺐ ﺍﻟﺬﻱ ﻣﺲ ﺍﳴﺠﺘﻤﻊ ﺍﳴﻐﺮﺑﻲ ﳲ ﺷﺘﻰ ﻣﺴﺘﻮﻳﺎﺗﻪ ﻭﺗﻤﻈﻬﺮﺍﺗﻪ‪ ،‬ﺑﻔﻌﻞ ﺫﺍﻙ ﺍﻟﺰﺧﻢ ﺍﻟﻬﺎﺋﻞ ﻣﻦ ﻣﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﺼﺮ ﻭﻣﺴﺘﻠﺰﻣﺎﺗﻪ ﺍﻟﺘﻲ ﺃﺛﺮﺕ ﺑﺸﻜﻞ ﺃﻭ ﺑﺂﺧﺮ ﳲ‬ ‫ﻣﻨﺎﺣﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻟﻸﻓﺮﺍﺩ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ ﻣﻦ ﺣﻴﺚ ﺍﺧﺘﻴﺎﺭ ﻧﻮﻋﻴﺔ ﺍﳴﻠﺒﺲ ﻭﺍﳴﺄﻛﻞ ﻭﻛﻞ ﻣﺎ ﻳﺮﺗﺒﻂ ﺑﻬﺬﺍ ﺃﻭ ﺑﺬﺍﻙ ﻣﻦ ﻣﺒﺎﻫﺞ ﺯﻳﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺘﻲ ﺗﻄﺒﻌﻬﺎ ﺍﻟﻌﺼﺮﻧﺔ‪.‬‬ ‫ﻭﻣﺎ ﺫﺍﻙ ﺍﻻﻧﺼﻴﺎﻉ ﺍﻷﻋﻤﻰ ﻟﻘﺸﻮﺭ ﺍﳴﺪﻧﻴﺔ ﺍﳴﺰﻳﻔﺔ ﺳﻮﻯ ﻭﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﳴﺴﺦ ﺍﻟﺘﻲ ﻛﺎﺩﺕ ﺗﻄﻤﺲ ﻣﻌﺎﻟﻢ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳴﻐﺮﺑﻴﺔ ﻭﺗﺠﻌﻞ ﻣﻨﻬﺎ ﺷﺨﺼﻴﺔ ﻣﺎ ﻫﻲ ﺑﺎﻟﻬﺠﻴﻨﺔ ﻭﻻ ﺑﺎﻟﻌﺠﻴﻨﺔ‪.‬‬ ‫ﻭﳲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺍﺭﺗﺄﻳﻨﺎ ﺃﻥ ﻧﻨﺒﺶ ﳲ ﺍﻟﺬﺍﻛﺮﺓ ﺑﺤﺜﺎ ﻋﻦ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺠﻤﻴﻠﺔ ﺫﺍﺕ ﺍﳴﻮﺍﺻﻔﺎﺕ ﺍﳴﻐﺮﺑﻴﺔ ﺍﻷﺻﻴﻠﺔ ﺍﻟﺤﺎﻣﻠﺔ ﻟﺴﻤﺎﺕ ﻭﻋﻼﻣﺎﺕ ﺗﻤﻴﺰﻫﺎ ﻋﻦ ﺑﺎﻗﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺪﺧﻴﻠﺔ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺗﻘﺼﻲ ﺗﻠﻚ‬ ‫ﺍﳴﻮﺍﻗﻒ ﺍﳴﺸﺮﻓﺔ ﻭﺍﻟﺴﻠﻮﻛﺎﺕ ﺍﻟﻘﻮﻳﻤﺔ ﺍﻟﺘﻲ ﻳﺤﻔﻞ ﺑﻬﺎ ﺳﺠﻞ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳴﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺩ ﻭﺍﻟﻮﺋﺎﻡ ﻭﺯﺭﻉ ﺑﺬﺭﺓ ﺍﻟﺨ‪ ‬ﳲ ﺍﻟﻨﻔﻮﺱ ﺗﺰﻛﻴﺔ ﻷﻭﺍﺻﺮ ﺍﳴﺤﺒﺔ ﻭﺍﻟﺴﻼﻡ‪.‬‬

‫ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﺤﻼﻗﺔ ﺍﻟﺸﻌﺒﻴﺔ ﺳﻴﺠﺪ ﺟﺰﺀﺍ ﻣﻬﻤﺎ ﻣﻨﻬﺎ ﻗﺪ ﻭﺍﻛﺐ ﺍﻟﻄﻘﻮﺱ‬ ‫ﺍﻟﺪﻳﻨﻴﺔ‪ ..‬ﻓﺎﻟﺸﻌﺮ –ﺣﺴﺐ ﺑﻌﺾ ﺍﻟﻤﺘﻔﻴﻘﻬﻴﻦ‪ -‬ﻧﺠﺎﺳﺔ ﻻ ﻣﻨﺎﺹ ﻣﻦ‬ ‫ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ ‪،‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﺷﻌﺮ ﺍﻟﻠﺤﻴﺔ ﻭﺍﻟﺸﻮﺍﺭﺏ ﺍﻟﻠﺬﻳﻦ ﻳﺴﺘﺤﺐ ﻗﺼﻬﻤﺎ ﺑﻌﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ‬ ‫ﻣﺜﻠﻤﺎ ﻳﻔﻌﻞ ﺑﻌﺾ ﺟﻬﺎﺑﺬﺓ ﺍﻟﻔﻘﻬﺎﺀ‪ ..‬ﺃﻣﺎ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻤﻠﻄﺎﺀ ‪ /‬ﺍﻟﻤﺮﺩﺍﺀ ﻓﻬﻲ ﻣﻜﺮﻭﻫﺔ‬ ‫ﻟﻤﺨﺎﻟﻔﺘﻬﺎ ﺳﻨﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ‪ ..‬ﻭﻫﻲ ﺑﺎﻟﺘﺎﻟﻲ ﻣﻦ ﺑﺪﻉ ﺍﻟﻨﺼﺎﺭﻯ‪ ..‬ﻭﺗﺠﻨﺒﺎ ﻟﻠﻮﻗﻮﻉ‬ ‫ﻭﺍﻟﻤﺴﻨﻴﻦ ﺑﺤﻠﻖ ﺷﻌﺮ‬ ‫ﻓﻲ ﺍﻟﺒﺪﻋﺔ ﺍﻟﺘﺰﻡ ﺃﻏﻠﺐ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‬ ‫ﺍﻟﺼﻔﺮ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻘﺼﻮﻥ‬ ‫ﺍﻟــﺮﺃﺱ ﺣﺘﻰ ﺍﻟﺪﺭﺟﺔ‬ ‫ﻋﻦ ﺍﻟﻠﺤﻲ‪ ،‬ﻭﻋﻤﻠﻴﺔ‬ ‫ﺍﻟــﺸــﻮﺍﺭﺏ ﻭﻳﻌﻔﻮﻥ‬ ‫ﺍﻟﺤﻼﻗﺔ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﺘﻢ‬ ‫ﻓﻲ ﺍﻟﻬﻮﺍﺀ ﺍﻟﻄﻠﻖ ﺗﺤﺖ‬ ‫ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ ﺃﻭ ﺗﺤﺖ‬ ‫ﻇﻞ ﺷﺠﺮﺓ‪ ..‬ﻭﺗﻜﻮﻥ ﺇﻣﺎ‬ ‫ﺑﺎﻟﺘﻨﺎﻭﺏ ﺑﻴﻦ ﺍﺛﻨﻴﻦ‬ ‫ﺃﻭ ﻳﻘﺼﺪ ﺍﻟــﺮﺍﻏــﺐ ﻓﻲ‬ ‫ﺍﻟــﺤــﻼﻗــﺔ ﺇﻟـــﻰ ﺍﻟــﺤــﻼﻕ‬ ‫ﺑﺎﻟﻤﻮﺳﻰ‬ ‫ﺍﻟﻤﺘﻤﺮﺱ‬ ‫ﺩﻭﻥ ﺃﻥ ﻳﺨﻠﻒ ﺟﺮﺍﺣﺎ ﻓﻲ‬ ‫ﻓﺮﻭﺓ ﺍﻟــﺮﺃﺱ‪ ..‬ﻭﻣﻤﺎﺭﺳﺔ ﺍ ﻟﺤﻼ ﻗﺔ‬ ‫ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻓﺮﺟﺔ ﻭﻣﺘﻌﺔ‬ ‫ﻳﺘﺨﻠﻠﻬﺎ ﺍﻟﻬﺰﻝ ﻭﺍﻟﻀﺤﻚ‪ ..‬ﻭﻣﻦ ﻋﺎﺩﺓ‬ ‫ﺍﻟﺤﻼﻕ ﺃﻥ ﻳﻜﻮﻥ ﺛﺮﺛﺎﺭﺍ‪ ،‬ﺧﻔﻴﻒ ﺍﻟﺪﻡ‪،‬‬ ‫ﻟﻄﻴﻒ ﺍﻟﻤﻌﺸﺮ ‪،‬ﻛﺜﻴﺮ ﺍﻟﺪﻋﺎﺑﺔ ﻭﺍﻟﻤﺮﺡ‬ ‫‪،‬ﻭﺃﺣﻴﺎﻧﺎ ﺗﺘﺤﻮﻝ ﺩﻛﺎﻛﻴﻦ ﺍﻟﺤﻼﻗﺔ ﺇﻟﻰ‬ ‫ﺃﻧﺪﻳﺔ ﻳﺠﺘﻤﻊ ﻓﻴﻬﺎ ﺍﻟﺨﻼﻥ ﻟﻠﻌﺐ ﺍﻟﻮﺭﻕ‬ ‫ﺃﻭﺍﻟﺸﻄﺮﻧﺞ‪ ،‬ﻭﻫﻢ ﻳﺘﺎﺑﻌـﻮﻥ ﺃﺧﺒــــﺎﺭ‬ ‫ﺍﻹﺫﺍﻋـــﺔ ﻭﻳﺴﺘﻤﺘﻌـــﻮﻥ ﺑﺄﻏﺎﻧﻲ‬ ‫ﺍﻟﺰﻣـــﻦ ﺍﻟﺠﻤﻴـــﻞ‪ .‬ﻭﻣﻦ ﺍﻟﺤﻼﻗﻴـــﻦ‬ ‫ﻣﻦ ﻳﺰﺍﻭﻝ ﻭﻇﺎﺋﻒ ﺇﺿﺎﻓﻴﺔﻏﻴﺮ ﻗﺺ‬ ‫ﺍﻟﺸﻌﺮﻭﺣﻠﻖ ﺍﻟﺬﻗﻮﻥ‪ ،‬ﺇﺫ ﻣﻨﻬﻢ ﻣﻦ‬ ‫ﻳﻘﻮﻡ ﺑﺈﻋﺬﺍﺭﺍﻷﻃﻔﺎﻝ ﻭﺻﻔﺪ ﺍﻟﺪﻣﺎﺀ‬ ‫ﻭﻗﻠﻊ ﺍﻷﺳﻨﺎﻥ ﻭﺍﻷﺿﺮﺍﺱ ﻭﺛﻘﺐ ﺃﺫﺍﻥ‬ ‫ﺍﻟﺒﻨﺎﺕ ﺍﻟﺼﻐﻴﺮﺍﺕ‪.‬‬ ‫ﻓﻲ ﺃﻳﺎﻡ ﺯﻣﺎﻥ ﻭﻧﺤﻦ ﺻﺒﻴﺔ ﻛﻨﺎ‬ ‫ﻧﺤﻠــﻖ ﺭﺅﻭﺳﻨﺎ ﻣﺮﻏﻤﻴـﻦ‪ ،‬ﻭﻟﻨـﺎ ﺃﻥ‬ ‫ﻧﺨﺘــﺎﺭ ﺑﻴﻦ ﺣﻼﻗـــﺔ ”ﺳﺒﻮﺭ“ ﺃﻭ ﺣﻼﻗـﺔ‬ ‫”ﺍﻟﻄﺎﻟﻴـــﺎﻥ“‪ ..‬ﻭﺑﺌـﺲ ﺍﻟﺤــــﻼﻗـــﺔ‬ ‫»ﺍﻟﺮﺍ« ﺍﻟﺘﻲ ﺗُﺠﻠﻰ ﺭﺅﺳﻨــﺎ ﺍﻟﺼﻐﻴﺮﺓ‬ ‫ﻛﺄﺗﺒـﺎﻉ ﺑﻮﺫﺍ‪ .‬ﻭﻳﺎﻣﺎﻛﻨﺎ ﻧﺴﺘﺨﻒ ﻣﻦ‬ ‫ﺫﻭﻱ ﺍﻟــﺮﺅﻭﺱ ﺍﻟﺤﻠﻴﻘﺔ ﺍﻟﻤﺼﻠﻌﺔ‪..‬‬ ‫ﺇﺫ ﻛــﻨــﺎ ﻧــﻼﺣــﻘــﻬــﻢ ﺑــﻴــﻦ ﺍﻷﺯﻗـــﺔ‬ ‫ﻭﺍﻟــــﺪﺭﻭﺏ ﻓﻨﻨﻬﺎﻝ ﻋﻠﻰ ﺃﻣﻬــﺎﺕ‬ ‫ﺭﺅﻭﺳﻬﻢ ﺑﺎﻟﺼﻔﻊ ﻭﻛﺄﻧﻬﻢ ﺍﺭﺗﻜﺒﻮﺍ‬ ‫ﻓﺎﺣﺸـــﺔ‪ ..‬ﻓﻲ ﺃﻭﺍﺧﺮ ﺍﻟﺴﺘﻴﻨﻴﺎﺕ ﻛﻨﺎ‬ ‫ﻧﺘﺒﺎﻫـﻰ ﺑﺸﻌﺮﻧﺎ ﺍﻟﻤﺼﻔــﻮﻑ ﺑﻌﻨﺎﻳﺔ‬ ‫ﻭﺍﻟﻤﺪﻫﻮﻥ ﺑﺰﻳﺖ ﺍﻟﺨﺮﻭﻉ ”ﺑﺮﻳﺎﻧﺘﻴﻦ“‬ ‫ﻭﻛﻨﺎ ﻧﺨﺸـــﻰ ﻣﻮﺳﻰ ﺍﻟﺤﻼﻕ ﺍﻟﺘﻲ‬ ‫ﺗﻠﺤﻖ ﺍﻷﺫﻯ ﺑﻔﺮﻭﺓ ﺭﺅﻭﺳﻨﺎ‪ ،‬ﺑﺈﺷﺎﺭﺓ‬ ‫ﺧﻔﻴﺔ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺃﻣﻮﺭﻧﺎ ‪.‬ﻭﻻﺯﻟﺖ ﺃﺗﺬﻛﺮ‬ ‫ﻳﻮﻣﺎ ”ﻋﺒﻮﺳﺎ ﻗﻤﻄﺮﻳﺮﺍ“ ﺇﺫ ﻛــﺎﻥ‬ ‫ﻭﺍﻟــﺪﻱ ﻳﻠﺢ ﻋﻠﻲ ﻭﺃﺧــﻲ ﺍﻟﺼﻐﻴﺮﺃﻥ‬ ‫ﻧﻘﺼﺪ ﺣـــﻼﻕ ”ﺍﻟﻘﺸﻠﺔ“ﻟﻴﻨﻘﺺ ﻟﻨﺎ‬ ‫ﻣﻦ ”ﺍﻟﻐﻮﻓﺎﻟــﺔ“ ﻭﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ‪،‬‬ ‫ﻭﻟﺘﺄﺩﻳﺒﻨﺎ ﺍﺻﻄﺤﺐ ﻣﻌــﻪ ﺍﻟﺠﻨﺪﻱ ﺍﻟﺤﻼﻕ ﺣﺎﻣﻼ ﻣﻌـﻪ ُﻋﺪﺓ ﺍﻟﺤﻼﻗــﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺇﻟﻰ‬ ‫ﻣﻨﺰﻟﻨــﺎ ﻟﻴﻘﻮﻡ ﺑﻤﺄﻣﻮﺭﻳﺘﻪ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﺷـﺮﻉ ﻓﻲ ”ﺗﻜﺮﻳﻂ“ ﺭﺃﺱ ﺃﺧﻲ ﺍﻟﺼﻐﻴــﺮ ﺑﺎﻟﻤــﻮﺳــﻰ‬ ‫ﻛﻨـــﺖ ﺃﺳﺘﻠــــﻘـــﻲ ﻣﻦ ﺷﺪﺓ ﺍﻟﻀﺤﻚ‪ ،‬ﺧﺎﺻﺔ ﻭﺃﻥ ﻓـﺮﻭﺓ ﺭﺃﺳـﻪ ﻗﺪ ﺑﺪ ﺕ ﻟﻲ ﻭﻛﺄﻧﻬﺎ‬ ‫ﺟﻠﺪﺓ ﻛﺮﺓ ﻗﺪﻡ؛ﻭﻟﻤﺎﺟﺎﺀ ﺩﻭﺭﻱ ﺍﺳﻮﺩﺕ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﻋﻴﻨﻲ ﻭﺑﺪﺃﺕ ﺃﺑﻜﻲ ﻓﻲ ﺻﻤﺖ‪ ،‬ﻭﻛﺄﻧﻨﻲ‬ ‫ﻓﻘﺪﺕ ﻋﺰﻳﺰﺍ ﻏﺎﻟﻴﺎ‪ ،‬ﻟﻢ ﺃﺑﺮﺡ ﺍﻟﺒﻴﺖ ﺫﺍﻙ ﺍﻟﻴﻮﻡ ﺍﻟﻤﺸﺆﻭﻡ‪ ،‬ﺧﺸﻴﺔ ﺃﻥ ﺃﻛﻮﻥ ﻣﺜﺎﺭ ﺳﺨﺮﻳﺔﺑﻴﻦ‬ ‫ﺍﻟﺨـــﻼﻥ ﻭﺃﺑﻨــﺎﺀ ﺍﻟﺠﻴﺮﺍﻥ‪،‬ﻣﻤﺎ ﺟﻌﻠﻨﻲ ﺃﺑﺘﻜﺮ ﻓﻜﺮﺓ ﻣﺎﺧﻄﺮﺕ ﺣﺘﻰ ﻋﻠﻰ ﺑﺎﻝ ﺷﻴﻄﺎﻥ ﻟﻠﺨﺮﻭﺝ‬ ‫ﻟﻤﺎﻉ ﺍﻷﺣﺬﻳﺔ ﺍﻷﺳﻮﺩ“ﺍﻟﺴﻴﺮﺍﺝ“ﻓﺠﺮﺑﺖ ﺷﻴﺌﺎ ﻣﻨﻪ ﻓﻲ‬ ‫ﻣﻦ ﺍﻟﻌﺘﺒﺔ ﺑﻜﻞ ﺃﻣﺎﻥ؛ﺍﻫﺘﺪﻳﺖ ﺇﻟﻰ ٌ‬ ‫ﺭﺃﺱ ﺃﺧﻲ ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﻓﻌﺎﻟﺔ ‪،‬ﺛﻢ ﺃﺟﺮﻳﺖ ﻧﻔﺲ ﺍﻟﻌﻤﻠﻴﺔ ﻋﻠﻰ ﺭﺃﺳﻲ‪،‬ﻭﻟﻠﺘﺨﻠﺺ ﻣﻦ‬ ‫ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔﺍﻟﻜﻴﻤﺎﻭﻳﺔ ﺍﻟﻜﺮﻳﻬﺔ ﺿﻤﺨﺖ ﺭﺃﺳﻲ ﻭﺭﺃﺱ ﺃﺧﻲ ﺑﺮﺍﺋﺤﺔ ”ﺍﻟﺤﻠﻢ ﺍﻟﺬﻫﺒﻲ“‪،‬ﻓﻜﻞ‬ ‫ﺷﻲﺀ ﻳﻬﻮﻥ ﻣﻦ ﺃﺟﻞ ﺍﻟﻈﻬﻮﺭ ﺑﺎﻟﻮﺟﻪ ﺍﻟﻼﺋﻖ ﻭﻣﺎﻳﺸﺒﻪ ﺍﻟﺸﻌﺮ ﺍﻟﻐﺎﻣﻖ ‪.‬‬ ‫ﻭﺩﺃﺑﺖ ﺍﻟﻌﺎﺩﺓ ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺸﻌﺒﻴﺔ ﺃﻥ ُﻳﺤﻠﻖ ﺭﺃﺱ ﺍﻟﺮﺿﻴﻊ ﻓﻲ ﺍﻷﺳﺒﻮﻉ ﺍﻷﻭﻝ ﻣﻦ‬ ‫ﻣﻴﻼﺩﻩ ‪،‬ﺃﻱ ﻳﻮﻡ ﻋﻘﻴﻘﺘﻪ‪ ،‬ﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻰ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ‪ “:‬ﻛﻞ ﻏﻼﻡ ﺭﻫﻴﻨﺔ ﺑﻌﻘﻴﻘﺘﻪ‬ ‫ﺗﺬﺑﺢ ﻳﻮﻡ ﺍﻟﺴﺎﺑﻊ ﻭﻳﺤﻠﻖ ﺭﺃﺳﻪ“‪ ،‬ﻭﻳﺴﺘﺪﻝ ﺍﻟﺒﻌﺾ ﺑﻤﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺭﺍﻓﻊ ﺇﺫ ﻗﺎﻝ ‪ :‬ﻟﻤﺎ َﻭ َﻟ َﺪﺕ‬

‫ﺃﻋ ُّﻖ ﻋﻦ ﺍﺑﻨﻲ ﺑﺪﻡ ؟ ﻗﺎﻝ ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻦ ﺍﺣﻠ ِﻘﻲ‬ ‫ﻓﺎﻃﻤﺔ ﺣﺴﻨﺎ‪ ،‬ﻗﺎﻟـــﺖ ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻻ ُ‬ ‫ﺷﻌﺮﻩ‪ ،‬ﻭﺗﺼﺪﻗﻲ ﺑﻮﺯﻥ ﺷﻌﺮﻩ ﻣﻦ ﻓﻀﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻭﺍﻷﻭﻓﺎﺽ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻭﻓﺎﺽ ﻣﻦ‬ ‫ﺍﻟﺼﻔﺔ“‪.‬‬ ‫ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺤﺘﺎﺟﻴﻦ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻭﻓﻲ ٌ‬ ‫ﻭﻣﻦ ﺍﻟﻨﺎﺣﻴﻪ ﺍﻟﻌﻠﻤﻴﻪ ﻓﺸﻌﺮﺍﻟﻄﻔﻞ ﺍﻟﻮﻟﻴﺪ ﻳﻜﻮﻥ ﺣﺎﻣﻼ ﻟﻤﻴﻜﺮﻭﺑﺎﺕ ﻣﺨﻠﻔﺎﺕ ﺍﻟﺤﻤﻞ‬ ‫ﺑﻌﺾ ﺍﻟﻮﺿﻊ ﺣﻴﺚ ﺗﺘﺮﺳﺐ ﻋﻠﻲ ﺍﻟﺒﻮﺻﻴﻼﺕ ﻭﺗﺤﻮﻝ ﺩﻭﻥ ﻧﻤﻮ ﺍﻟﺸﻌﺮ ﻧﻤﻮﺍ ﻃﺒﻴﻌﻴﺎ ‪،‬ﻣﻤﺎ‬ ‫ﻳﺴﺘﺪﻋﻲ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﻌﺎﻟﻘﺔ ﺑﺸﻌﺮ ﺍﻟﻮﻟﻴﺪ ﺑﺎﻟﺤﻼﻗﺔ ﻃﺒﻌﺎ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﻳﺒﻠﻎ ﺍﻟﻄﻔﻞ ﺷﻬﺮ ﺍﻟﻔﻄﺎﻡ‪ ،‬ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ ‪ -‬ﻳﺤﻠﻖ ﻟﻪ ﺃﻫﻠﻪ ﺍﻟﺼﺪﻏﻴﻦ‬ ‫ﻭﻳﺤﺘﻔﻈﻮﻥ ﺑﻌﺮﻑ ﻣﻦ ﺍﻟﺸﻌــﺮ ﻣﺜﻞ ﻋـﺮﻑ ﺍﻟﺪﻳﻚ‪ ..‬ﻭﻗﺪ ﻳﻼﺯﻣﻪ ﻫﺬﺍ ﺍﻟﻌﺮﻑ ﺇﻟﻰ ﺳﻦ‬ ‫ﻣﺒﻜﺮﺓ‪،‬ﻣﺜﻠﻤﺎ ﻧﺸﺎﻫﺪﻩ ﻣﻦ ﺻﻮﺭﺃﻃﻔﺎﻝ‬ ‫ﺑﺎﻷﺑﻴﺾ ﻭﺍﻷﺳـــﻮﺩ ﺍﻟﺘﻘﻄﻬﺎ ﺑﻌﺾ‬ ‫ﺍﻟﻤﻌﻤﺮﻳﻦ ﻭﻃﻌﻤﻮﺍ ﺑﻬﺎ ﺑﻌﺾ ﻛﺘﺒﻬﻢ‬ ‫ﺍﻟﻤﺪﺭﺳﻴﺔ ﺍﻟﺮﺍﺋﺠﺔ ﻓﻲ ﻣﺆﺳﺴﺎﺗﻬﻢ‬ ‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ{‪.‬ﻭﻓﻲ ﻣﻨﺎﺳﺒﺔ ﺍﻟﺨﺘﺎﻥ ﻳﻜﺘﺴﺐ‬ ‫ﺍﻟﻄﻔﻞ ﺣﻼﻗﺔ ﺧﺎﺻﺔ ﺗﻤﻴﺰﻩ ﻋﻦ ﺑﺎﻗـﻲ‬ ‫ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻛﻤﺎ ﺃﺿﺤﻰ ﻣﻦ ﺍﻟﻤﺄﻟﻮﻑ ﺃﻥ‬ ‫ﻳﺤﻠﻖ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﺼﻐﺎﺭ ﺭﺅﻭﺳــﻬــﻢ ﻓﻲ‬ ‫ﻣﻨﺎﺳﺒﺎﺕ ﺍﻷﻋﻴﺎﺩ ﺗﺰﻛﻴﺔ ﻟﻔﺮﺣﺔ ﺍﻟﻠﻘﺎﺀ‬ ‫ﺑﻴﻦ ﺍﻷﻫﻞ ﻭﺍﻷﺻﻔﻴﺎﺀ‪ .‬ﻭﻫﻜﺬﺍ ﺃﺻﺒﺤﺖ‬ ‫ﺍﻟﺤﻼﻗﺔ ﻻﺯﻣــﺔﻭﺿــﺮﻭﺭﺓ ﻣﻠﺤﺔ ﻻﻳﺠﻮﺯ‬ ‫ﺍﻟﺘﺨﻠﻲ ﻋﻨﻬﺎ‪،‬ﻭﻟﺒﻨﺎﺕ ﺣﻮﺍﺀ ﺍﺭﺗﺒﺎﻁ ﻭﺛﻴﻖ‬ ‫ﺑﺎﻟﺤﻼﻗـــﺔ‪ ،‬ﻑ“ﺍﻟﺸﻌﺮ ﻧﺼﻒ ﺟﻤـﺎﻝ‬ ‫ﺍﻟﻤﺮﺃﺓ“ﻟﺬﺍ ﺗﺮﺍﻫﻦ ﻳﻘﻀﻴﻦ ﺍﻟﺴﺎﻋﺎﺕ‬ ‫ﺍﻟــﻄــﻮﺍﻝ ﺃﻣـــﺎﻡ ﺍﻟــﻤــﺮﺍﻳــﺎ ﻓــﻲ ﺗﺴﺮﻳﺢ‬ ‫ﺷﻌﺮﻫﻦ ﻭﺗﺼﻔﻴﻔﻪ‪،‬ﻭﻛﺄﻧﻬﻦ ﻣﺎﺧﻠﻘﻦ‬ ‫ﺇﻻ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ‪ .‬ﻭﻟﻘﺪ ﺃﻧﺸﺌﺖ ﻟﻬﺬﻩ‬ ‫ﺍﻟﻐﺎﻳــﺔ ﺻﺎﻟﻮﻧـــﺎﺕ ﺣﻼﻗﺔ ﺗﺴﺘﻘﺒﻞ‬ ‫ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻭﺍﻧــــﺲ ﻣﻤﻦ ﻳﺮﻏﺒﻦ ﻓﻲ‬ ‫ﺗﺴﺮﻳﺤﺎﺕ ﺗﻨﺎﺳﺐ ﺃﺫﻭﺍﻗﻬﻦ؛ﻭﻷﺷﺒﺎﻩ ﺍ‬ ‫ﻟﺮﺟﺎﻝ ﺻﺎﻟﻮﻧﺎﺕ ﻣﻤﺎﺛﻠﺔ ﺗﺪﻳﺮﻫﺎ ﺃﻳﺎﺩﻱ‬ ‫ﻧﺎﻋﻤﺔ ﻣﺮﻧﺔ ﻓﻲ ﺍﺳﺘﻌﻤـــﺎﻝ ﺍﻟﻤﻘـﺺ‬ ‫ﻭﺍﻟﻤﺸﻂ ﻭﺍﺧﺘﻴﺎﺭ ﻣﺎﻳﻨﺎﺳﺐ ﺍﻟﺸﻌﺮ ﻣﻦ‬ ‫ﺃﺻﺒﺎﻍ ﻭﺷﻤﺒﻮﺍﻥ ﻭﻣﻠﻴﻦ ﻭﻣﻠﻤــﻊ ”ﺟﻴﻞ“‪.‬‬ ‫ﻓﺎﻟﺸﻌﺮﺍﻟﻤﺼﻔﻒ ﺑﻌﻨﺎﻳﺔ ﻭﺍﻟﻮﺟﻪ ﺍﻟﺤﻠﻴﻖ‬ ‫ﻭﺍﻟﻬﻨﺪﺍﻡ ﺍﻷﻧﻴﻖ‪-‬ﻓﻲ ﻧﻈﺮ ﺍﻷﻏﻠﺒﻴﺔ‪-‬ﺩﻟﻴﻞ‬ ‫ﺍﻟﻤﺪﻧﻴﺔ ﻭﺍﻟﺘﺤﻀــﺮ ﻭﻋﻨﻮﺍﻥ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﺍﻟﺒﺎﺭﺯﺓ‪،‬ﻋﻜﺲ ﺻﺎﺣــﺐ ﺍﻟﻮﺟـﻪ ﺍﻟﻤﻠﺘﺤــﻲ‬ ‫ﺍﻷﻏﺒـــﺮ ﻭﺍﻟﺸﻌﺮ ﺍﻷﺷﻌﺚ ﺍﻟﺬﻱ ﻳﻮﺻﻒ‬ ‫ﺑﺄﺑﺸﻊ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﻨﻌﻮﺕ‪.‬‬ ‫ﻭﻣﻊ ﺇﺷﺮﺍﻗـﺔ ﺍﻟﻤﻐــﺮﺏ ﺍﻟﺠﺪﻳﺪ ﺍﺧﺘﻔﺖ‬ ‫ﺃﻧﻮﺍﻉ ﻋﺪﻳﺪﺓ ﻣﻦ ﺗﻘﻠﻴﻌﺎﺕ ﺍﻟﺤﻼﻗﺔ ﺍﻟﺘﻲ‬ ‫ﺃﺻﺒﺤﺖ ﺍﻟــﻴــﻮﻡ ﻣﻮﺿﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ‬ ‫ﺗﺤﻠﻴﻘﺔ ﺍﻟﻘﺒﺮﺓ ‪ /‬ﺍﻟﻘﺒﻌﺔ‪ ..‬ﻭﻛﺬﺍ ﺗﺤﻠﻴﻘﺔ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﻤﻔﺘﻮﻝ ‪ /‬ﺍﻟﻜﻄﺎﻳﺔ‪.‬‬ ‫ﻭﻣﺎﺫﺍ ﻋﺴﺎﻧﺎ ﻧﻘﻮﻝ ﻋﻦ ﺣﻼﻗﺔ ﺍﻟﻴﻮﻡ ؟‬ ‫ﺇﻥ ﺃﻗــﻞ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘــﺎﻝ‬ ‫ﻋــﻨــﻬــﺎ ﺃﻧــﻬــــــــﺎ ﺣﻼﻗﺔ‬ ‫ﻣﺠﺎﻧﻴﻦ‪ ..‬ﺣﻼﻗﺔ ﺗﻌﻴﺚ‬ ‫ﻓــﻲ ﺍﻟـــﺮﺅﻭﺱ ﻓــﺴــﺎﺩﺍ‪..‬‬ ‫ﺗﻤﺎﻣﺎ ﻣﺜﻠﻤﺎ ﻳﻔﻌﻞ ﺍﻟﺤﺠﺎﻡ‬ ‫ﻓــﻲ ﺭﺅﻭﺱ ﺍﻷﻳــﺘــﺎﻡ‪..‬‬ ‫ﻓﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺮﺅﻭﺱ ﻓﻘﺪﺕ‬ ‫ﻭﺟﻤﺎﻟﻴﺘﻬــﺎ‪..‬‬ ‫ﻫﻮﻳﺘﻬﺎ‬ ‫ﺍﻟﺘﺴﺮﻳﺤﺎﺕ ﺍﻟﺠﺪﻳﺪﺓ ﺍﻟﺘﻲ‬ ‫ﻭﻣــــــــﺎ ﺗــﻠــﻚ‬ ‫ﺍﻟﻤﺮﺍﻫﻘﻮﻥ ﻭﺍﻟﻤﺮﺍﻫﻘﺎﺕ ﺇﻻ‬ ‫ﻳــﺘــﻔــﻨــﻦ ﻓﻴﻬﺎ‬ ‫ﺍﻟﺮﺅﻭﺱ ﺍﻟﻤﺴﻠﻮﺑﺔ ﺍﻟﻌﺰﻳﻤﺔ‬ ‫ﺩﻟﻴــﻞ ﻗﺎﻃﻊ ﻋﻠﻰ ﻓﺮﺍﻍ‬ ‫ﺑﻬﺎ ﺁﺧــﺮ ﺻﻴﺤﺎﺕ ﺍﻟﺠﻨﻮﻥ‬ ‫ﻭﺍﻹﺭﺍﺩﺓ ‪ ..‬ﻛﺜﻴﺮﺓ ﻫﻲ ﺗﻠﻚ ﺍﻟﺮﺅﻭﺱ ﺍﻟﺘﻲ ﻟﻌﺒﺖ‬ ‫ﻓﺎﻛﺘﺴﺒﺖ ﻣﺴﺤﺔ ﺭﺅﻭﺱ ﺃﺟﻨﺒﻴﺔ ﻏﺮﻳﺒﺔ ﻛﻞ ﺍﻟﻐﺮﺍﺑﺔ ﻋﻦ ﺃﺫﻭﺍﻗﻨﺎ ‪،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺭﺅﻭﺱ“‬ ‫ﺍﻟﻤﺎﺭﻳﻨﺰ“ ﻭﺭﺅﻭﺱ ”ﺍﻟﺒﺎﻧﻜﺲ“ ﻭﺛﻠﺔ ﻣﻦ ﺭﺅﻭﺱ »ﺍﻟﻔﺰﺍﻋﺎﺕ« ﺍﻟﺘﻲ ﺗﻨﻬﻖ ﻓﻲ ﺍﻷﺑﻮﺍﻕ‬ ‫ﻭﺗﺤﺮﻙ ﻣﺆﺧﺮﺍﺗﻬﺎ ﻓﻲ ﺍﻟﻜﻠﻴﺒﺎﺕ ﻭﺍﻻﺳﺘﺪﻳﻮﻫﺎﺕ ﻋﺒﺮ ﻣﺨﺘﻠﻒ ﺍﻟﻘﻨﻮﺍﺕ‪ ،‬ﺃﺻﻞ ﻛﻞ ﺍﻟﺒﻠﻮﺍﺕ‬ ‫ﺍﻟﻤﻔﺴﺪﺓ ﻷﺧﻼﻕ ﺍﻟﺒﻨﻴﻦ ﻭﺍﻟﺒﻨﺎﺕ‪.‬‬ ‫ﻭﻧﺨﺸﻰ ﺃﻥ ﻳﺄﺗﻲ ﻳﻮﻡ“ ﺗﺘﺒﺼﻠﺢ“ ﻓﻴﻪ ﺭﺅﻭﺱ ﻓﺘﻴﺎﺗﻨﺎ ﻭﻧﺴﻮﺗﻨﺎ ﺍﻗﺘﺪﺍﺀﺍ ﺑﻌﻔﺮﻳﺘﺎﺕ‬ ‫ﻫﻮﻟﻴﻮﺩ ﺍﻟﻠﻮﺍﺗﻲ ﻣﺎﻋﺪﻥ ﻳﻄﻘــﻦ ﺣﺮﺍﺭﺓ ﺍﻟﻤﻨﺸﻔﺎﺕ ﻭﻛﻴﻤﺎﻭﻳﺎﺕ ﺍﻟﺘﺴﺮﻳﺢ ﻭﺍﻟﺘﺠﻌﻴﺪ‪..‬‬ ‫ﻓﺘﻤﺮﻳـــﺮﺓ ﻭﺍﺣﺪﺓ ﺑﺎﻟﻤﻮﺳﻰ ﻛﺎﻓﻴـــﺔ ﻟﺘﺮﺗــﺎﺡ ﺭﺅﻭﺳﻬﻦ ﻣﻦ ﺗﺴﺮﻳﺤــﺎﺕ ﺍﻟﻤﻮﺿﺔ‬ ‫ﻭﺍﻟﺸﻮﻫﺔ‪.‬‬

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‫ﺇﻥ ﻓﻲ ﺣﻴﺎﺓ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﻣﻨﺎﺳﺒﺎﺕ ﺧﺎﻟﺪﺓ‪ ،‬ﻭﺫﻛﺮﻳﺎﺕ ﻣﺘﻤﻴﺰﺓ ﻳﺤﺘﻔﻠﻮﻥ ﺑﻬﺎ ﻛﻠﻤﺎ ﺣﻠﺖ ﺫﻛﺮﻫﺎ ﻭﺩﺍﺭ ﺍﻟﺤﻮﻝ‬ ‫ﻋﻠﻰﺗﺎﺭﻳﺨﻬﺎﻭﻭﻗﺘﻬﺎ‪،‬ﻳﺴﺘﺤﻀﺮﻭﻧﻬﺎﻷﺧﺬ ﺍﻟﻌﺒﺮﻣﻦﺃﺣﺪﺍﺛﻬﺎﻭﺍﻟﺪﺭﻭﺱﻣﻦ ﺃﺑﻄﺎﻟﻬﺎ‪،‬ﻭﻳﺴﺘﻐﻠﻮﻥﻣﻨﺎﺳﺒﺎﺗﻬﺎﻟﺘﻌﻠﻴﻢ‬ ‫ﺍﻷﺑﻨﺎﺀ ﻭﺇﺭﺷﺎﺩ ﺍﻷﺟﻴﺎﻝ ﺍﻟﺼﺎﻋﺪﺓ ﺇﻟﻰ ﺳﺒﻞ ﺍﻷﺑﺎﺀ ﻭﺍﻷﺳﻼﻑ ﻓﻲ ﺑﻨﺎﺀ ﺍﻷﻣﺠﺎﺩ‪ ،‬ﻭﺇﻥ ﻟﻨﺎ ﻣﻌﺸﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻨﺎﺳﺒﺎﺕ‬ ‫ﻭﻣﺤﻄﺎﺕﻟﻮﻋﺪﻧﺎﺇﻟﻴﻬﺎﻭﻭﻗﻔﻨﺎﻋﻠﻰﺃﺣﺪﺍﺛﻬﺎ ﻭﺍﺳﺘﻨﺒﻄﻨﺎﺍﻟﻌﺒﺮﻭﺍﻟﺪﺭﻭﺱ ﻣﻦﺃﻓﻌﺎﻝﺭﺟﺎﻟﻬﺎﻟﻜﺎﻧﺖﻟﻨﺎﻧﺒﺮﺍﺳﺎﻭﻫﺪﻯ‬ ‫ﻻ ﻧﻈﻞ ﻣﻌﻪ ﻭﻻ ﻧﺸﻘﻰ‪ ،‬ﻧﺬﻛﺮ ﻫﺬﺍ ﻭﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﻳﺤﺘﻔﻞ ﻫﺬﺍ ﺍﻷﺳﺒﻮﻉ ﺑﺤﻠﻮﻝ ﺍﻟﻌﺎﻡ ﺍﻟﻬﺠﺮﻱ ﺍﻟﺠﺪﻳﺪ ‪،1434‬‬ ‫ﺍﻟﺬﻱ ﻳﺬﻛﺮﻧﺎ ﺑﻬﺠﺮﺓ ﺧﻴﺮ ﺍﻷﻧﺎﻡ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﻣﻜﺔ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﺣﻴﺚ ﺳﺎﺩ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﺳﺎﺭﺕ‬ ‫ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﻨﺠﺎﺡ‪ ،‬ﺗﻠﻚ ﺍﻟﺬﻛﺮﻯ ﺍﻟﺘﻲ ﻻ ﻧﺠﺪ ﻟﻬﺎ ﻣﺜﻴﻼ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺤﺪﻳﺚ ﻭﻻ ﻓﻲ ﺍﻟﻘﺪﻳﻢ‪ ،‬ﻓﻤﻬﻤﺎ ﻗﻠﺒﻨﺎ‬ ‫ﺻﻔﺤﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﻃﻮﻟﻪ ﻻ ﻧﻈﻔﺮ ﺑﺤﺎﺩﺛﺔ ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻬﺠﺮﺓ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺠﻠﻴﻠﺔ ﻓﻲ ﺍﻹﺻﻼﺡ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺗﺮﻗﻴﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﺑﺚ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺗﻨﻌﻴﻢ ﺍﻟﻘﻠﻮﺏ ﺑﻤﺎ ﻻﻋﻴﻦ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﺳﻤﻌﺖ ﻭﻻ‬ ‫ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ‪ ،‬ﻓﻘﺪ ﻋﻠﻤﺘﻨﺎ ﻫﺠﺮﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺇﻥ ﻛﻨﺎ ﻧﻘﺒﻞ ﺍﻟﺘﻌﻠﻴﻢ ـ ﺃﻥ ﻧﻄﻠﺐ ﺍﻟﻌﺰ ﻭﻻ ﻧﻘﻴﻢ‬ ‫ﻋﻠﻰ ﺍﻟﺬﻝ‪َ »،‬ﻭ ِ َﱢ‬ ‫ﷲ ﺍ ْﻟ ِﻌ َّﺰ ُﺓ َﻭِﻟ َﺮ ُﺳﻮِﻟ ِﻪ َﻭِﻟ ْﻠ ُﻤ ْﺆ ِﻣ ِﻨ َ‬ ‫ﻴﻦ«‪ ،‬ﺃﻥ ﻧﺬﻛﺮ ﺩﺍﺋﻤﺎ ﺃﻥ ﺍﻟﺒﺎﻃﻞ ﻣﻬﻤﺎ ﻛﺜﺮﺕ ﺃﻋﻮﺍﻧﻪ ﻭﻗﻮﻳﺖ ﺷﻮﻛﺘﻪ‬ ‫ﻻﺑﺪ ﺃﻥ ﺗﻨﻬﺎﺭ ﺩﻋﺎﺋﻤﻪ ﻓﻴﺒﻘﻰ ﺃﻣﺎﻡ ﺍﻟﺤﻖ ﻣﻐﺸﻴﺎ ﻋﻠﻴﻪ ﻳﻤﻠﺆﻩ ﺍﻟﺨﺰﻱ ﻭﺗﻌﻠﻮﻩ ﺍﻟﻜﺂﺑﺔ ﻳﺘﻮﺍﺭﻯ ﻣﻦ ﺍﻟﻘﻮﻡ ﻣﻦ ﺳﻮﺀ ﻣﺎ‬ ‫ﻧﺰﻝ ﺑﻪ‪ ،‬ﻋﻠﻤﺘﻨﺎ ﺍﻟﻬﺠﺮﺓ ﺃﻥ ﻧﻤﻘﺖ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻥ ﻧﺠﺎﻫﺪ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﺤﻖ ﺑﻜﻞ ﻣﺎ ﻳﻤﻜﻨﻨﺎ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ‪،‬‬ ‫ﻋﻠﻤﺘﻨﺎ ﺍﻟﻬﺠﺮﺓ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﺤﻖ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺪﻳﻦ ﺃﻥ ﻧﻀﺤﻲ ﺑﻜﻞ ﻏﺎﻝ ﻭﺭﺧﻴﺺ‪ ،‬ﻋﻠﻤﺘﻨﺎ ﺍﻟﻬﺠﺮﺓ‬ ‫ﺃﻥ ﻻﻧﺘﺼﺎﺭ ﺍﻟﺤﻖ ﺃﺳﺒﺎﺑﺎ ﻭﻋﻮﺍﻣﻞ ﺃﻫﻤﻬﺎ ﺗﻮﺣﻴﺪ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺷﺠﺎﻋﺔ ﻭﺻﺒﺮ‬ ‫ﻭﺟﻠﺪﻭﺇﻳﻤﺎﻥ‪.‬‬ ‫ﻓﺒﺎﻟﻬﺠﺮﺓ ﺗﺤﻘﻘﺖﺍﻷﻣﻨﻴﺎﺕﻭﺗﺄﺳﺴﺖﺩﻭﻟﺔﺍﻹﻳﻤﺎﻥ ﻋﻠﻰﺍﻟﻌﺰﻭﺍﻟﻨﺼﺮ‬ ‫ﺍﻟﻤﺒﻴﻦ‪،‬ﻭﺍﻧﺘﺸﺮﺍﻹﺳﻼﻡﻓﺤﻠﺖﺍﻟﻌﻘﻴﺪﺓﺍﻟﺼﺤﻴﺤﺔﺍﻟﺴﻠﻴﻤﺔﻣﻜﺎﻥﺍﻟﻔﺎﺳﺪﺓ‬ ‫ﺍﻟﻮﺍﻫﻴﺔ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺍﻻﻧﺘﺼﺎﺭﺍﺕ ﺗﺘﻼﺣﻖ ﻭﺗﺘﺰﺍﺣﻢ‪ ،‬ﻭﻃﻮﻳﺖ ﺑﺬﻟﻚ ﺻﻔﺤﺎﺕ‬ ‫ﺍﻟﺸﺮﻙ ﻭﺍﻟﻀﻼﻝ‪ ،‬ﻓﺘﻔﺘﺤﺖ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻟﺘﻮﺣﻴﺪ ﺍﷲ ﻭﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﺍﻧﺴﺎﻗﺖ‬ ‫ﻋﻦ ﻃﻮﺍﻋﻴﺔ ﻭﺍﺧﺘﻴﺎﺭ ﻟﻄﺎﻋﺘﻪ ﻭﻃﺎﻋﺔ ﺭﺳﻮﻟﻪ ﻭﺍﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺑﻪ ﻭﺳﻨﺔ ﻧﺒﻴﻪ‪،‬‬ ‫ﻭﺃﺻﺒﺢﺍﻹﺳﻼﻡﻳﻐﺰﻭﺍﻟﻘﻠﻮﺏﻭﺍﻷﻓﻜﺎﺭ ﻭﻳﻨﺘﺸﺮﺑﻴﻦﺍﻟﻨﺎﺱﺍﻧﺘﺸﺎﺭﺍﻟﺮﻳﺎﺡﻓﻲ‬ ‫ﺍﻷﻗﻄﺎﺭ‪ ،‬ﻓﺒﺎﻟﻬﺠﺮﺓ ﺃﺗﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻤﻮﻣﻨﻴﻦ ﻧﻌﻤﺘﻪ ﻭﺃﻛﻤﻞ‬ ‫ﻟﻬﻢ ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺍﺭﺗﻀﻰ ﻟﻬﻢ ‪ ،‬ﻭﺑﻬﺎ ﻛﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺒﺎﻃﻞ ﻭﻓﺮﻕ ﻗﻮﺗﻪ‪.‬‬ ‫ﻓﻘﺪ ﺑﻌﺚ ﺍﷲ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﺨﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ‬ ‫ﺍﻟﻈﻠﻤﺎﺕ ﺇﻟﻰ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻟﻴﻀﻊ ﻋﻨﻬﻢ ﺇﺻﺮﻫﻢ ﻭﺃﻏﻼﻟﻬﻢ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻋﻠﻴﻬﻢ ‪،‬‬ ‫ﻭﻟﻴﺸﻴﺪ ﻟﻬﻢ ﻣﺪﻧﻴﺔ ﺳﺎﻣﻴﺔ ﻳﺘﻔﻴﺌﻮﻥ ﻇﻼﻟﻬﺎ ﻭﻳﺮﺗﻘﻮﻥ ﺑﻬﺎ ﺫﺭﻭﺓ ﺍﻟﻤﺠﺪ‬ ‫ﻭﺍﻟﺴﺆﺩﺩ ﻣﺎ ﺍﺳﺘﻤﺴﻜﻮﺍ ﺑﻬﺬﻩ ﺍﻟﻤﺪﻧﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺎﻟﺤﺔ ﻟﻜﻞ ﻋﺼﺮ‬ ‫ﻭﻣﺼﺮ‪ ،‬ﻭﻧﺸﺄ ﺻﻠﻰ ﺍﷲ ﻋﻴﻪ ﻓﻘﻴﺮﺍ ﺃﻣﻴﺎ ﻓﻲ ﺑﻴﺪﺍﺀ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻓﻲ ﺃﻭﻝ‬ ‫ﺣﻴﺎﺗﻪ ﻳﺘﻘﻠﺐ ﻣﻦ ﺣﻀﺎﻧﺔ ﺇﻟﻰ ﺣﻀﺎﻧﺔ ﻭﻣﻦ ﻭﺻﺎﻳﺔ ﺇﻟﻰ ﻭﺻﺎﻳﺔ‪ ،‬ﻭﺟﻌﻞ‬ ‫ﻳﺮﻋﻰ ﺍﻟﻐﻨﻢ ﻭﻳﺸﺘﻐﻞ ﺑﺎﻟﺘﺠﺎﺭﺓ ﺃﺟﻴﺮﺍ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻳﻨﻘﻄﻊ ﺇﻟﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻟﻤﻠﻚ ﺍﻟﻌﻼﻡ ﺇﻟﻰ ﺃﻥ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ‬ ‫ﻭﺃﻣﺮ ﺑﺘﺒﻠﻴﻐﻪ‪ ،‬ﻓﺒﺪﺃ ﺑﺄﻫﻠﻪ ﻭﻋﺸﻴﺮﺗﻪ‪ ،‬ﺛﻢ ﺟﻌﻞ ﻳﻨﺸﺮ ﺩﻋﻮﺗﻪ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﺑﻴﻦ ﻗﻮﻣﻪ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻘﺮﻳﺶ ﻭﻟﺴﺎﺋﺮ ﺍﻟﻌﺮﺏ‬ ‫» ُﻗ ْﻞ َﺗ َﻌﺎَﻟ ْﻮﺍ ﺃَ ْﺗ ُﻞ َﻣﺎ َﺣ َّﺮ َﻡ َﺭ ُّﺑ ُﻜ ْﻢ َﻋ َﻠ ْﻴ ُﻜ ْﻢ « ﺃََّﻻ ﺗ ْ‬ ‫ُﺸ ِﺮ ُﻛﻮﺍ ِﺑ ِﻪ َﺷ ْﻴ ًﺌﺎ » َﻭ ِﺑﺎ ْﻟ َﻮﺍ ِﻟ َﺪ ْﻳ ِﻦ ﺇِ ْﺣ َﺴﺎ ًﻧﺎ« َﻭَﻻ َﺗ ْﻘ ُﺘ ُﻠﻮﺍ ﺃَ ْﻭَﻻ َﺩ ُﻛ ْﻢ ِﻣ ْﻦ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ّ‬ ‫ّ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ﺲ ﺍﻟ ِﺘﻲ َﺣ َّﺮ َﻡ‬ ‫ﺎﻫ ْﻢ « َﻭَﻻ َﺗ ْﻘ َﺮ ُﺑﻮﺍ ﺍ ْﻟﻔ َﻮ ِ‬ ‫ﺇِ ْﻣ َﻼ ٍﻕ » َﻧ ْﺤ ُﻦ َﻧ ْﺮ ُﺯ ُﻗ ُﻜ ْﻢ َﻭﺇِ َّﻳ ُ‬ ‫ﺍﺣﺶ َﻣﺎ ﻇ َﻬ َﺮ ِﻣﻨ َﻬﺎ َﻭ َﻣﺎ َﺑﻄ َﻦ َ»ﻻ َﺗﻘ ُﺘﻠﻮﺍ ﺍﻟﻨﻔ َ‬ ‫َ‬ ‫َﱡ‬ ‫ﺍﷲ ﺇَِّﻻ ِﺑﺎ ْﻟ َﺤ ِّﻖ َﺫ ِﻟ ُﻜ ْﻢ َﻭ َّﺻ ُ‬ ‫ﻮﻥ »ﻭ« َﻭَﻻ َﺗ ْﻘ َﺮ ُﺑﻮﺍ َﻣ َ‬ ‫ﺎﻛ ْﻢ ِﺑ ِﻪ َﻟ َﻌ َّﻠ ُﻜ ْﻢ َﺗ ْﻌ ِﻘ ُﻠ َ‬ ‫ﻴﻢ ﺇَِّﻻ ِﺑﺎَّﻟ ِﺘﻲ ِﻫ َﻲ ﺃ ْﺣ َﺴ ُﻦ َﺣ َﺘّﻰ‬ ‫ﺎﻝ ﺍ ْﻟ َﻴ ِﺘ ِ‬ ‫َ‬ ‫َ‬ ‫ﺎﻋ ِﺪُﻟﻮﺍ َﻭَﻟ ْﻮ َﻛ َ‬ ‫َﻳ ْﺒ ُﻠ َﻎ ﺃ ُﺷ َّﺪ ُﻩ » َﻭﺃ ْﻭ ُﻓﻮﺍ ﺍ ْﻟ َﻜ ْﻴ َﻞ َﻭﺍ ْﻟ ِﻤﻴ َﺰ َ‬ ‫ﺎﻥ َﺫﺍ‬ ‫ُﻢ َﻓ ْ‬ ‫ﺍﻥ ِﺑﺎ ْﻟ ِﻘ ْﺴ ِﻂ« َﻻ ُﻧ َﻜ ِّﻠ ُﻒ َﻧ ْﻔ ًﺴﺎ ﺇَِّﻻ ُﻭ ْﺳ َﻌ َﻬﺎ » َﻭﺇِ َﺫﺍ ُﻗ ْﻠﺘ ْ‬ ‫َ‬ ‫ُﻗ ْﺮ َﺑﻰ« » َﻭﺑ َﻌ ْﻬ ِﺪ َﱢ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ّ‬ ‫ﻥ‬ ‫ﺃ‬ ‫ﻭ‬ ‫»‬ ‫ﻭ‬ ‫«‬ ‫ﻭﻥ‬ ‫ﺮ‬ ‫ﻛ‬ ‫ﺬ‬ ‫ﺗ‬ ‫ﻢ‬ ‫ﻜ‬ ‫ﻘ‬ ‫ﺘ‬ ‫ﺴ‬ ‫ﻣ‬ ‫ﻲ‬ ‫ﺍﻃ‬ ‫ﺮ‬ ‫ﺻ‬ ‫ﺍ‬ ‫ﺬ‬ ‫ﻫ‬ ‫ﻠ‬ ‫ﻌ‬ ‫ﻟ‬ ‫ﻪ‬ ‫ﺑ‬ ‫ﻢ‬ ‫ﺎﻛ‬ ‫ﻴﻤﺎ َﻓﺎ َﺗ ِّﺒ ُﻌﻮ ُﻩ« َﻭَﻻ‬ ‫َ َ َِ ِ ُْ ِ ً‬ ‫ُ‬ ‫ﺍﷲ ﺃَ ْﻭ ُﻓﻮﺍ ﺫ ِﻟ ُﻜ ْﻢ َﻭ َّﺻ ْ ِ ِ َ ْ‬ ‫ِ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ﺍﻟﺴ ُﺒ َﻞ َﻓ َﺘ َﻔ َّﺮﻕ ِﺑﻜ ْﻢ َﻋ ْﻦ َﺳ ِﺒﻴ ِﻠ ِﻪ ﺫ ِﻟﻜ ْﻢ َﻭ َّﺻﺎﻛ ْﻢ ِﺑ ِﻪ ﻟ َﻌﻠﻜ ْﻢ َﺗ َﺘّﻘ َ‬ ‫ﻮﻥ«‪ .‬ﻫﺬﻩ ﻣﻦ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﺘﻲ ﺟﺎﺀ ﺑﻬﺎ ﺯﻋﻴﻢ‬ ‫َﺗ َﺘ ِّﺒ ُﻌﻮﺍ ُّ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺇﻣﺎﻣﻬﺎ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺤﻘﻦ ﺍﻟﺪﻣﺎﺀ ﻭﺣﻔﻆ ﺍﻟﺴﻼﻡ ﻭﻧﺸﺮ ﻟﻮﺍﺀ ﺍﻟﻤﺤﺒﺔ ﻭﺍﻹﺧﺎﺀ ﺑﻴﻦ‬ ‫ﺟﻤﻴﻊ ﺍﻷﻣﻢ ﻭﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ‪ ،‬ﻭﻫﻲ ﺳﺒﻴﻞ ﺍﻟﺪﻳﻤﻮﻗﺮﺍﻃﻴﺔ ﺍﻟﺤﻘﺔ ﺍﻟﺘﻲ ﺗﺼﺒﻮﺍ ﺇﻟﻴﻬﺎ ﺟﻤﻴﻊ ﺍﻷﻣﻢ‪ .‬ﺗﻼ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﺴﺎﻣﻊ ﺍﻟﻌﺮﺏ ﻫﺬﻩ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻜﺮﻳﻤﺔ ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﻟﻪ ﺇﻻ ﻗﻠﻴﻞ ﻣﻤﻦ ﻫﺪﻯ ﺍﷲ ‪ ،‬ﺃﻣﺎ ﺟﻤﻬﻮﺭﻫﻢ‬ ‫ﻣﻦ ﺫﻭﻱ ﺍﻟﻤﻜﺎﻧﺔ ﻭﺍﻟﻘﺪﺭ ﻓﻘﺪ ﻛﺒﺮ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ‪ ،‬ﻭﻛﺮﻫﻮﺍ ﺃﻥ ﻳﻔﺎﺭﻗﻮﺍ ﻣﺎ ﺃﻟﻔﻮﺍ ﻋﻠﻴﻪ ﺁﺑﺎﺀﻫﻢ ﻣﻦ ﻋﺒﺎﺩﺓ‬

‫ﺍﻷﻭﺛﺎﻥ ﻭﺇﻥ ﺑﺎﻳﻨﺖ ﺍﻟﻌﻘﻞ ﻭﺟﺎﻧﺒﺖ ﺍﻟﻤﺤﺠﺔ‪ .‬ﻭﻫﻜﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﻀﺎﺭ ﻳﻘﻌﺪ ﺍﻷﻣﻢ ﻋﻦ ﺍﻟﻨﻬﻮﺽ ﻭﻳﺼﺪ ﺍﻟﻌﺰﺍﺋﻢ ﻋﻦ‬ ‫ﺍﻟﻤﻀﻲ‪ ،‬ﻭﻳﺤﻮﻝ ﺑﻴﻦ ﺍﻟﻤﺮﺀ ﻭﻧﻮﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﻮ ﺍﻟﺠﻬﻞ ﻭﻧﺬﻳﺮ ﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﻗﺪ ﺭﺿﻴﺖ ﻗﺮﻳﺶ ﺑﻬﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻘﺎﻟﻮﺍ‪» :‬ﺇِ َّﻧﺎ‬ ‫َﻭ َﺟ ْﺪ َﻧﺎ ﺁ َﺑﺎ َﺀ َﻧﺎ َﻋ َﻠﻰ ﺃُ َّﻣ ٍﺔ َﻭﺇِ َّﻧﺎ َﻋ َﻠﻰ ﺁ َﺛ ِﺎﺭ ِﻫ ْﻢ ُﻣ ْﻬ َﺘ ُﺪ َ‬ ‫ﻭﻥ« ﺛﻢ ﻣﺎ ﻟﺒﺜﻮﺍ ﺃﻥ ﺗﻤﺮﺩﻭﺍ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﻭﺃﺗﺒﺎﻋﻪ ﻓﺄﺫﺍﻗﻮﻫﻢ ﺃﻟﻮﺍﻥ ﺍﻟﻌﺬﺍﺏ ﻭﺿﺮﻭﺏ ﺍﻵﻻﻡ ﻟﻴﺮﺟﻌﻮﺍ ﻋﻦ ﺩﻳﻨﻬﻢ ﻓﻼ ﻳﺰﻳﺪﻫﻢ ﺫﻟﻚ ﺍﻟﻌﺬﺍﺏ ﺇﻻ ﻓﻨﺎﺀ ﻓﻲ ﺍﻟﺤﻖ‬ ‫ﻭﺇﻣﻌﺎﻧﺎ ﻓﻲ ﺍﻟﺼﺒﺮ ﻭﺣﺒﺎ ﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﻭﺫﻱ ﺑﺼﻨﻮﻑ ﺍﻹﻳﺬﺍﺀ ﻭﺃﻧﻮﺍﻋﻪ‪ ،‬ﺧﻨﻘﻮﻩ‬ ‫ﻭﻭﺿﻌﻮﺍ ﺳﻼﻝﺍﻟﺠﺰﻭﺭﻋﻠﻰ ﻇﻬﺮﻩﻭﻫﻮ ﻳﺼﻠﻲ‪،‬ﻭﻭﺿﻌﻮﺍﺍﻟﻘﺬﺭﻋﻠﻰﺑﺎﺑﻪﻭﺍﻷﺷﻮﺍﻙﻓﻲﻃﺮﻳﻘﻪﻭ‪ ...‬ﻭ‪...‬ﻭ‪ ...‬ﻓﻤﺎ ﻧﺎﻝ‬ ‫ﻣﻨﻪ ﺍﻹﻳﺬﺍﺀ‪ .‬ﻭﻋﺒﺜﺎ ﺣﺎﻭﻝ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﺪﺭﻛﻮﺍ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺴﺎﻣﻴﺔ ﺇﻏﺮﺍﺀﻩ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻤﺠﺪ ﻭﺍﻟﻤﻠﻚ‪ ،‬ﺣﻴﺚ‬ ‫ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﻣﺎﻻ ﺟﻤﻌﻨﺎ ﻟﻚ ﻣﻦ ﺃﻣﻮﺍﻟﻨﺎ ﺣﺘﻰ ﺗﻜﻮﻥ ﺃﻛﺜﺮﻧﺎ ﻣﺎﻻ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﻣﻠﻜﺎ ﻣﻠﻜﻨﺎﻙ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﻨﺖ ﺗﺮﻳﺪ ﺷﺮﻓﺎ ﺳﻮﺩﻧﺎﻙ ﻋﻠﻴﻨﺎ ﺣﺘﻰ ﻻﻧﻘﻄﻊ ﺃﻣﺮﺍ ﺩﻭﻧﻚ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻃﺎﻟﺒﺎ ﻟﻤﻠﻚ ﻭﻻ ﻣﺎﻝ ﻭﻻ‬ ‫ﺟﺎﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺭﺳﻮﻝ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻟﺘﺒﻠﻴﻎ ﻫﺪﺍﻳﺘﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﺃﺟﻤﻌﻴﻦ‪.‬‬ ‫ﻭﺍﻧﻈﺮ ﺇﻟﻰ ﺍﻹﻳﻤﺎﻥ ﺍﻟﻨﺒﻮﻱ ﻟﻤﺎ ﺟﺎﺀﺕ ﻗﺮﻳﺶ ﺇﻟﻰ ﻋﻤﻪ ﺃﺑﻲ ﻃﺎﻟﺐ ﻟﻴﺤﻮﻝ ﺑﻴﻨﻪ ﻭﻣﺎ ﺑﻴﻦ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻓﻘﺎﻝ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻭﺍﷲ ﻳﺎﻋﻤﻲ ﻟﻮ ﻭﺿﻌﻮﺍ ﺍﻟﺸﻤﺲ ﻓﻲ ﻳﻤﻴﻨﻲ ﻭﺍﻟﻘﻤﺮ ﻓﻲ ﻳﺴﺎﺭﻱ ﻋﻠﻰ ﺃﻥ ﺃﺗﺮﻙ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺎ ﺗﺮﻛﺘﻪ‬ ‫ﺣﺘﻰ ﻳﻈﻬﺮﻩ ﺍﷲ ﺃﻭ ﺃﻫﻠﻚ ﺩﻭﻧﻪ‪.‬‬ ‫ﻣﻜﺚ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﻳﺪﻋﻮﺍ ﻗﻮﻣﻪ ﺇﻟﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻳﺰﻛﻴﻬﻢ ﻭﻳﻌﻠﻤﻬﻢ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﺍﻟﺤﻜﻤﺔ‪،‬ﻓﻠﻢﻳﺰﺩﻫﻢﺩﻋﺎﺅﻩﺇﻻﻧﻔﻮﺭﺍﻭﺍﺳﺘﻜﺒﺎﺭﺍ‪،‬ﻭﻧﺎﻝﺃﺫﻯﺷﺪﻳﺪﺍ‬ ‫ﻭﺗﻬﻮﻳﻼﻭﺗﻬﺪﻳﺪﺍﻣﻦﺃﺑﻲﺟﻬﻞﻭﺃﺑﻲﻟﻬﺐﻭﻋﻘﺒﺔﺍﺑﻦﺃﺑﻲﻣﻌﻴﻂ‬ ‫ﻭﻏﻴﺮﻫﻢﻣﻦﺍﻟﻤﺴﺘﻬﺰﺋﻴﻦﺍﻟﺬﻳﻦﻳﺠﻌﻠﻮﻥﻣﻊﺍﷲﺇﻟﻬﺎﺁﺧﺮ ﻓﺴﻮﻑ‬ ‫ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺟﻬﻞ ﻟﻌﻨﻪ ﺍﷲ ﻛﺜﻴﺮﺍ ﻣﺎ ﻳﻨﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﻭﻝ ﻣﺮﺓ ﺑﻌﺪ‬ ‫ﺃﻥ ﺭﺁﻩ ﻳﺼﻠﻰ‪ :‬ﺃﻟﻢ ﺃﻧﻬﻚ ﻋﻦ ﻫﺬﺍ ؟ ﻓﺄﻏﻠﻆ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ﺍﻟﻘﻮﻝ ﻭﻫﺪﺩﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺗﻬﺪﺩﻧﻲ ﻭﺃﻧﺎ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻮﺍﺩﻱ ﻧﺎﺩﻳﺎ‬ ‫ﻓﺄﻧﺰﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻓﻲ ﺫﻟﻚ »ﺃَ َﺭﺃَ ْﻳ َﺖ ﺍَّﻟ ِﺬﻱ َﻳ ْﻨ َﻬﻰ َﻋ ْﺒ ًﺪﺍ‬ ‫ﺎﻥ َﻋ َﻠﻰ ﺍ ْﻟ ُﻬ َﺪﻯ ﺃَ ْﻭ ﺃَ َﻣ َﺮ ِﺑﺎﻟ َﺘ ْ‬ ‫ﺇِ َﺫﺍ َﺻ َّﻠﻰ ﺃَ َﺭﺃَ ْﻳ َﺖ ﺇِ ْﻥ َﻛ َ‬ ‫ّﻘ َﻮﻯ ﺃَ َﺭﺃَ ْﻳ َﺖ ﺇِ ْﻥ‬ ‫َ‬ ‫َﱠ‬ ‫ّﺏ َﻭ َﺗ َﻮَّﻟﻰ ﺃََﻟ ْﻢ َﻳ ْﻌ َﻠ ْﻢ ِﺑﺄ َّﻥ ﺍﷲ َﻳ َﺮﻯ َﻛ َّﻼ َﻟ ِﺌ ْﻦ َﻟ ْﻢ َﻳ ْﻨ َﺘ ِﻪ َﻟ َﻨ ْﺴ َﻔ ًﻌﺎ‬ ‫َﻛ َﺬ َ‬ ‫ﺎﻃ َﺌ ٍﺔ َﻓ ْﻠ َﻴ ْﺪ ُﻉ َﻧﺎ ِﺩ َﻳ ُﻪ َﺳ َﻨ ْﺪ ُﻉ ﺍﻟ َّﺰ َﺑﺎ ِﻧ َﻴ َﺔ‬ ‫ﺎﺻ َﻴ ٍﺔ َﻛﺎ ِﺫ َﺑ ٍﺔ َﺧ ِ‬ ‫ﺎﺻ َﻴ ِﺔ َﻧ ِ‬ ‫ِﺑﺎﻟ َّﻨ ِ‬ ‫ﺍﺳ ُﺠ ْﺪ َﻭﺍ ْﻗ َﺘ ِﺮ ْﺏ« ﻓﻠﻤﺎ ﻛﺜﺮ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫َﻛ َّﻼ َﻻ ﺗ ِ‬ ‫ُﻄ ْﻌ ُﻪ َﻭ ْ‬ ‫ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺃﺗﺒﺎﻋﻪ ﺍﻹﻳﺬﺍﺀ ﻭﺃﺣﻴﻂ ﺑﺎﻟﻌﺪﺍﻭﺓ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﺍﻟﺸﺮ‬ ‫ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻭﺿﺎﻕ ﻋﻠﻴﻪ ﺍﻟﻔﻀﺎﺀ ﻭﺍﻟﺘﻤﺲ ﻛﻞ ﻭﺳﻴﻠﺔ ﻟﻠﺒﻘﺎﺀ‪،‬‬ ‫ﻓﻠﻢ ﻳﺠﺪ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺬﺍ ﻣﻦ ﺳﺒﺐ ﺇﻻ ﺃﻧﻪ ﻳﺮﻳﺪ ﺣﻤﺎﻳﺔ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻳﺮﻳﺪﻫﺎ ﻋﺰﻳﺰﺓ‪ ،‬ﻭﻳﺄﺑﻰ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﺤﺮﻣﺎﻥ ﻣﻦ‬ ‫ﻧﻌﻤﺔ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ ﻭﺍﻟﻀﺎﺭ ﻭﺍﻟﻨﺎﻓﻊ‪ ،‬ﻷﻧﻬﻤﺎ ﻳﻄﻤﺴﺎﻥ‬ ‫ﻧﻮﺭ ﺍﻟﻌﻘﻞ ﻭﻳﺮﺩﺍﻥ ﺍﻟﻔﻄﺮﺓ ﺇﻟﻰ ﺃﺳﻔﻞ ﺍﻟﺴﺎﻓﻠﻴﻦ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻠﺘﻤﺲ ﺍﻟﻮﺳﺎﺋﻞ ﻟﺮﺩﻉ ﺃﻭﻟﺌﻚ ﺍﻟﺴﻔﻬﺎﺀ‪،‬‬ ‫ﻭﺷﻖﻃﺮﻳﻖﻟﻠﺤﺮﻳﺔﻭﻟﻠﺤﻖﺣﺘﻰﻳﺼﻼﺇﻟﻰﻣﺄﻣﻦﻳﻘﻴﻬﻤﺎﻫﺬﻩﺍﻟﺸﺮﻭﺭﺍﻟﺠﺎﻣﺤﺔ‪،‬ﻭﻳﺒﻌﺪﻫﺎ ﻋﻦﻧﻴﺮﺍﻥﻫﺬﻩ ﺍﻟﺒﺸﺮﻳﺔ‬ ‫ﺍﻟﺒﻬﻴﻤﺔ‪ ،‬ﻟﻴﺆﺩﻱ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻣﻴﻦ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺳﺎﻟﺘﻪ ﻋﻦ ﺭﺑﻪ ﻭﻳﻨﺠﻠﻲ ﻟﻴﻞ ﺍﻟﻮﺛﻨﻴﺔ ﻭﺯﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻤﺎﺩﺓ‪،‬‬ ‫ﻭﻳﺴﻄﻊﻧﻮﺭﺍﻟﻮﺣﻲﺍﻹﻟﻬﻲﻟﻴﻤﻸﺍﻟﻘﻠﻮﺏﻃﻤﺄﻧﻴﻨﺔﻭﻳﻮﺍﺳﻲﺍﻟﻀﻌﻔﺎﺀﻭﻳﻨﺰﻝﺍﻟﺠﺒﺎﺑﺮﺓﻣﻦ ﻣﻜﺎﻧﻬﻢ ﺍﻟﻌﻠﻲ ﺇﻟﻰ ﻣﺄﻭﻯ‬ ‫ﺎﻛ ْﻢ ِﻣ ْﻦ َﺫ َﻛ ٍﺮ َﻭﺃُ ْﻧ َﺜﻰ َﻭ َﺟ َﻌ ْﻠ َﻨ ُ‬ ‫ﺎﺧ َﻠ ْﻘ َﻨ ُ‬ ‫ﺎﺱ ﺇِ َّﻧ َ‬ ‫ﺎﻛ ْﻢ ُﺷ ُﻌﻮ ًﺑﺎ َﻭ َﻗ َﺒﺎ ِﺋ َﻞ ِﻟ َﺘ َﻌﺎ َﺭ ُﻓﻮﺍ‬ ‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻳﺼﻴﺢﺑﺎﻟﻨﺎﺱ ﺟﻤﻴﻌﺎ‪َ »:‬ﻳﺎﺃَ ُّﻳ َﻬﺎﺍﻟ َّﻨ ُ‬ ‫َ‬ ‫َﱢ َ‬ ‫ﺎﻛ ْﻢ ﺇ َّﻥ َﱠ‬ ‫ﻴﻢ َﺧ ِﺒﻴ ٌﺮ« ﻓﻬﺪﺍﻩ ﺗﻔﻜﻴﺮﻩ ﺑﺈﻟﻬﺎﻡ ﻣﻦ ﺍﷲ ﺇﻟﻰ ﺃﻥ ﻃﻼﺋﻊ ﺍﻟﻨﺼﺮ ﺳﺘﺄﺗﻲ ﻣﻦ‬ ‫ﺍﷲ َﻋ ِﻠ ٌ‬ ‫ﺇِ َّﻥ ﺃ ْﻛ َﺮ َﻣ ُﻜ ْﻢ ِﻋ ْﻨ َﺪ ﺍﷲ ﺃ ْﺗ َﻘ ُ ِ‬ ‫ﻗﺒﻞﺍﻟﻤﺪﻳﻨﺔ ﻭﺃﻧﻬﺎﺳﺘﻜﻮﻥ ﻣﻘﺮﺍﻟﻬﺪﺍﻳﺔﻭﻣﺒﻌﺚﺍﻟﻨﻮﺭ‪،‬ﻓﺄﻣﺮﺃﺻﺤﺎﺑﻪﺑﺎﻟﻬﺠﺮﺓﺇﻟﻰﻳﺜﺮﺏ ﻭﺍﻟﺨﺮﻭﺝﺳﺮﺍ ﻭﻓﺮﺍﺩﻯﺣﺘﻰ‬ ‫ﻻ ﻳﺜﻴﺮﻭﺍ ﺛﺎﺋﺮﺓ ﻗﺮﻳﺶ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺑﺪﺃ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻳﻬﺎﺟﺮﻭﻥ ﻣﺘﻔﺮﻗﻴﻦ ﻟﻜﻦ ﻗﺮﻳﺸﺎ ﻓﻄﻨﺖ ﻟﻸﻣﺮ ﻓﺤﺎﻭﻟﺖ ﺃﻥ ﺗﺮﺩ ﻛﻞ‬ ‫ﻣﻦ ﺍﺳﺘﻄﺎﻋﺖ ﺭﺩﻩ ﺇﻟﻰ ﻣﻜﺔ ﻟﺘﻔﺘﻨﻪ ﻋﻦ ﺩﻳﻨﻪ ﺃﻭ ﺗﻌﺬﺑﻪ ﻭﺗﻨﻜﻞ ﺑﻪ‪ ،‬ﻭﺗﺘﺎﺑﻌﺖ ﻫﺠﺮﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻟﻰ ﻳﺜﺮﺏ ﻭﻣﺤﻤﺪ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻘﻴﻢ ﺣﻴﺚ ﻫﻮ ﻻ ﻳﻌﺮﻑ ﺃﺣﺪ ﻫﻞ ﺍﻋﺘﺰﻡ ﺍﻹﻗﺎﻣﺔ ﺃﻡ ﻗﺮﺭ ﺍﻟﻬﺠﺮﺓ ﺣﺘﻰ ﺇﺫﺍ ﺃﺫﻥ ﺍﷲ ﻟﻪ ﺑﺎﻟﻬﺠﺮﺓ‬ ‫ﻓﺄﺳﺮ ﺑﻬﺎ ﺇﻟﻰ ﺻﺪﻳﻘﻪ ﺍﻷﻭﻝ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻓﺴﺄﻟﻪ ﺍﻟﺼﺤﺒﺔ ﻓﻘﺎﻝ‪:‬ﻧﻌﻢ‪ ،‬ﺛﻢ ﺃﺧﺬ ﺃﺑﻮ ﺑﻜﺮ ﻳﻬﻴﺊ‬ ‫ﺍﻟﺰﺍﺩﻭﺍﺗﻔﻘﺎ ﻋﻠﻰﺍﻟﺨﺮﻭﺝﺗﺤﺖﺳﺘﺎﺭﺍﻟﻠﻴﻞﺣﺘﻰ ﻻﻳﺮﺍﻫﻤﺎﺃﺣﺪ‪،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦﻛﻞﻫﺬﺍﻓﻘﺪﻋﻠﻤﺖﻗﺮﻳﺶﺑﻤﺎﻋﺰﻡ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﺎﺝ ﻫﺎﺋﺠﻬﻢ ﻭﺍﺟﺘﻤﻌﻮﺍ ﻟﻠﻨﻈﺮ ﻓﻲ ﺍﻷﻣﺮ‪.‬‬

‫ﺗﻌﺘﺒﺮ ﻫﺬﻩ ﺍﻟﺘﺮﺍﺟﻢ ﺍﻣﺘﺪﺍﺩﺍ ﻟﻌﻤﻞ ﻋﻠﻤﻲ ﺑﺪﺃﻩ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺍﻟﻤﺮﺍﺑﻂ ﺍﻟﺘﺮﻏﻲ ﻣﻨﺬ ﺍﺷﺘﻐﺎﻟﻪ ﻣﺒﻜﺮﺍ ﻋﻠﻰ ﻣﻮﺿﻮﻉ‬ ‫ﻓﻬﺎﺭﺱ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺮﺏ‪ ..‬ﻭﺗﺘﻤﻴﺰ ﻫﺬﻩ ﺍﻟﺘﺮﺍﺟﻢ ﺑﻜﻮﻧﻬﺎ ﻣﺨﺼﻮﺻﺔ ﻷﻋﻼﻡ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺑﺸﻤﺎﻝ ﺍﻟﻤﻐﺮﺏ‪.‬‬

‫‪ 8‬ـ ﺃﻋـﻼﻡ ﻣﻦ ﺍﻟﻤﻐـﺮﺏ‬

‫ﺍﻟﺸﻴﺦ ﺍﻷﺳﺘﺎﺫ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺎﺩ ﺍﻟﺨﻤﺴﻲ‬

‫ﺍﻟﻬﻮﺗﻲ ﺍﻟﺘﻠﻴﺪﻱ )ﻭﻟﺪ ﻓﻲ ﺣﺪﻭﺩ ‪1303‬ﻫـ‪ .... /‬ﺗﻮﻓﻲ ﺑﺸﻔﺸﺎﻭﻥ ﻳﻮﻡ ﺍﻷﺣﺪ ‪ 17‬ﺟﻤﺎﺩﻯ ﺍﻷﻭﻟﻰ ‪ 1402‬ﻣﻮﺍﻓﻖ ‪14‬‬ ‫ﻣﺎﺭﺱ ‪ 1982‬ﻋﻦ ﻣﺎﺋﺔ ﺳﻨﺔ ﺗﻘﺮﻳﺒﺎ(‬ ‫ﻭﻟﺪ ﺍﻟﺸﻴﺦ ﺍﻟﻤﺤﺪﺙ ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺎﺩ ﺑﻘﺮﻳﺔ ﺍﻟﻬﻮﺗﺔ ﺑﺮﺑﻊ ﺑﻨﻲ ﺗﻠﻴﺪ ﺑﻘﺒﻴﻠﺔ ﺍﻷﺧﻤﺎﺱ ﺍﻟﺴﻔﻠﻰ ﻓﻲ ﺣﺪﻭﺩ ‪1303‬ﻫـ‪ ،‬ﻭﻧﺸﺄ‬ ‫ﺑﻘﺮﻳﺘﻪ ﺣﻴﺚ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﻤﻜﺘﺐ ﻋﻠﻰ ﺧﺎﻟﻴﻪ ﺍﻟﻔﻘﻴﻬﻴﻦ ﺳﻴﺪﻱ ﻣﺤﻤﺪ ﺍﻟﺰﺑﺎﺥ ﻭﺃﺧﻴﻪ ﺃﺣﻤﺪ‪ ،‬ﻭﺑﻌﺪ ﺣﻔﻆ ﺍﻟﻤﺘﻮﻥ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﻣﺮﺣﻠﺔ ﻗﺮﺍﺀﺓ ﺍﻷﻭﺭﺍﻕ‪ ،‬ﻓﻘﺼﺪ ﺃﻭﻻ ﻓﻘﻬﺎﺀ ﻗﺒﻴﻠﺔ ﺍﻷﺧﻤﺎﺱ ﺣﻴﺚ ﺗﻠﻘﻰ ﻋﻠﻴﻬﻢ ﺷﺮﺡ ﻋﺪﺩ ﻣﻦ ﺍﻟﻤﺘﻮﻥ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ‬ ‫ﺍﻟﻔﻘﻪﻭﺍﻟﻨﺤﻮﻭﻏﻴﺮﻫﺎ‪،‬ﻭﻣﻦ ﺃﺷﻬﺮﺷﻴﻮﺧﻪﻓﻲ ﻫﺬﻩﺍﻟﻤﺮﺣﻠﺔﺍﻟﺸﻴﺦﺍﻟﻔﻘﻴﻪﻋﻠﻲﺑﻮﺯﻳﺪ ﻭﺍﻟﺸﻴﺦﺍﻟﻔﻘﻴﻪ ﺍﻟﺤﺪﺍﺩ‪،‬ﺛﻢﺍﻟﺘﺤﻖﺑﻘﺒﻴﻠﺔ‬ ‫ﺑﻨﻲ ﻳﺪﺭ ﻭﺧﺎﺻﺔ ﻣﺪﺷﺮ ﺍﻟﻌﻨﺼﺮ ﺣﻴﺚ ﺣﻠﻘﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﻴﺮ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺴﺮﺣﺎﻧﻲ ﻭﺣﻠﻘﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺒﻘﺎﻟﻲ‪ ،‬ﺛﻢ ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺑﻨﻲ‬ ‫ﺟﺮﻓﻂ ﻓﻘﺮﺃ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺍﻟﺤﺎﺝ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺒﻘﺎﻟﻲ ﺑﺒﻮﻫﺎﻧﻲ‪ ،‬ﻟﻴﺨﺘﻢ ﺑﺬﻟﻚ ﻣﺮﺣﻠﺔ ﺍﻷﺧﺬ‬ ‫ﺑﺎﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﻓﻲ ﺳﻨﺔ ‪ 1326‬ﻳﻠﺘﺤﻖ ﺑﻔﺎﺱ ﻟﻴﺠﻠﺲ ﺇﻟﻰ ﺷﻴﻮﺥ ﺍﻟﻘﺮﻭﻳﻴﻦ ﺍﻟﻜﺒﺎﺭ ﻭﻟﻴﻘﻀﻲ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ﻓﻲ ﺍﻷﺧﺬ ﻭﺍﻟﺘﺤﺼﻴﻞ‪،‬‬ ‫ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺸﻴﻮﺥ ﺷﻴﺦ ﻋﻠﻢ ﺍﻟﺘﻮﻗﻴﺖ ﺳﻴﺪﻱ ﻣﺤﻤﺪ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻣﻮﻻﻱ ﺃﺣﻤﺪ ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﺸﻴﺦ ﺍﻷﺩﻳﺐ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﻤﺎﻣﻮﻥ‬ ‫ﺍﻟﺒﻠﻐﻴﺜﻲ ﻭﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﺠﻴﻼﻟﻲ ﺍﻷﻣﻐﺎﺭﻱ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻨﻮﺍﺯﻟﻲ ﺳﻴﺪﻱ ﺍﻟﻤﻬﺪﻱ ﺍﻟﻮﺯﺍﻧﻲ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﺟﻠﺲ ﺇﻟﻰ ﻋﺪﺓ ﺣﻠﻘﺎﺕ‬ ‫ﻟﻠﺸﻴﺦ ﺃﺑﻲ ﺷﻌﻴﺐ ﺍﻟﺪﻛﺎﻟﻲ‪ ،‬ﻭﻓﻲ ﺭﺑﻴﻊ ﺍﻟﺜﺎﻧﻲ ﻋﺎﻡ ‪1330‬ﻫـ ﻳﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺑﺮﺍ ﺇﻟﻰ ﻣﺼﺮ ﻓﻴﻤﺮ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﺑﺎﻟﺠﺰﺍﺋﺮ ﻓﺘﻮﻧﺲ‪،‬‬ ‫ﻟﻴﻠﺘﺤﻖﺑﺎﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒﺑﺮﻭﺍﻕﺍﻟﻤﻐﺎﺭﺑﺔ‪،‬ﻭﻫﻨﺎﻙﻳﺠﺪ ﻧﻔﺴﻪ ﺃﻣﺎﻡ ﻋﻠﻮﻡ ﻭﻓﻨﻮﻥﻟﻢﻳﻜﻦﻗﺪﺣﺼﻠﻬﺎﻓﻲﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﻫﻜﺬﺍﻗﺮﺃﻋﻠﻰ‬ ‫ﺷﻴﻮﺥ ﺍﻷﺯﻫﺮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺎﻫﺮﺓ ﻭﺷﻴﻮﺧﻬﺎ‪ ،‬ﻓﺄﺧﺬ ﻋﻠﻰ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻴﺦ ﺳﻠﻴﻢ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻭﺍﺑﻨﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺸﺮﻱ‪،‬‬ ‫ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺣﺴﻮﻧﺔ ﺍﻟﻨﻮﻭﻱ ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺣﺴﻦ ﻭﻛﻴﻞ ﺍﻷﺯﻫﺮ‪ ،‬ﻭﻏﻴﺮﻫﻢ ﻛﺜﻴﺮ‪.‬‬ ‫ﻭﺣﺼﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺪﺭﺱ ﻓﻲ ﺍﻷﺯﻫﺮ ﻣﻦ ﻋﻠﻮﻡ ﺷﺮﻋﻴﺔ ﻭﻟﻐﻮﻳﺔ ﻭﻛﻴﻤﻴﺎﺀ ﻭﺭﻳﺎﺿﻴﺎﺕ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻳﺘﺨﺮﺝ ﺳﻨﺔ‬ ‫‪ 1346‬ﺑﺸﻬﺎﺩﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺑﻌﺪ ﺃﻥ ﻧﺠﺢ ﺑﺘﻔﻮﻕ ﻓﻲ ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﺘﺨﺮﺝ‪ ،‬ﻓﻴﺬﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﺍﻟﺜﺎﻟﺚ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﻄﻠﺒﺔ ﺍﻟﺬﻱ ﻳﻀﻢ ‪270‬‬ ‫ﻃﺎﻟﺒﺎ‪ ،‬ﻭﺃﻥ ﺩﺭﺟﺘﻪ ﺣﺴﺐ ﻗﻮﻟﻪ ﺗﻜﻮﻥ ﺃﺣﺴﻦ ﻟﻮﻻ ﺧﻄﻪ ﺍﻟﺮﺩﻱﺀ‪ ،‬ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻛﺎﻥ ﻗﺪ ﺣﺼﻞ ﺃﻳﻀﺎ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻋﻠﻰ‬ ‫ﺷﻬﺎﺩﺓ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﻭﺍﻟﺘﺤﻖ ﺑﺴﻠﻚ ﺍﻟﺘﺪﺭﻳﺲ ﺑﺎﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒ ﻟﻴﻘﻀﻲ ﻣﺪﺓ ﺳﺒﻊ ﺳﻨﻮﺍﺕ ﻣﺪﺭﺳﺎ ﺑﻪ ﻗﺒﻞ ﺃﻥ ﻳﻌﻘﺪ ﺍﻟﻨﻴﺔ ﻓﻲ‬ ‫ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﻭﻃﻨﻪ ﻋﺎﻡ ‪.1353‬‬ ‫ﻭﻳﻠﺘﺤﻖﻓﻲﻧﻔﺲ ﺍﻟﺴﻨﺔﺑﻤﻌﻬﺪﺷﻔﺸﺎﻭﻥﺷﻴﺨﺎﻭﻣﺪﺭﺳﺎﺑﻌﺪﺍﺟﺘﻴﺎﺯﺍﻻﻣﺘﺤﺎﻧﺎﺕﻓﻲ ﺫﻟﻚ‪،‬ﻓﺄﺩﺍﺭﺍﻟﻤﻌﻬﺪﺇﺩﺍﺭﺓﺣﺴﻨﺔﻣﻊ‬ ‫ﻣﻤﺎﺭﺳﺔﺍﻟﺘﺪﺭﻳﺲ ﻓﻴﻪ‪.‬ﻓﺘﺨﺮﺝ ﻋﻠﻰﻳﺪﻩﻭﻣﻦﻣﻌﻬﺪﻩﺍﻟﻤﺂﺕﻣﻦﺍﻟﻄﻠﺒﺔﺍﻟﺬﻳﻦﻭﺟﺪﻭﺍﻓﻴﻪﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﺘﻤﻜﻦﻓﻲ ﻛﻞﺍﻟﻌﻠﻮﻡﺑﻤﺎ‬ ‫ﻓﻴﻬﺎ ﺩﺭﺱ ﻋﻠﻢ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻗﺪ ﻏﺎﺏ ﻣﻨﺬ ﻣﺪﺓ ﻋﻠﻤﺎﺅﻩ ﺍﻟﻤﺴﻨﺪﻭﻥ ﻋﻦ ﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ‪.‬‬ ‫ﺇﻻ ﺃﻥ ﻇﺮﻭﻓﺎ ﻃﺎﺭﺋﺔ ﻋﺼﻔﺖ ﺑﺎﻟﺸﻴﺦ ﻓﻲ ﺷﺘﻨﺒﺮ ﺳﻨﺔ ‪ 1956‬ﻓﻔﺼﻠﺘﻪ ﻋﻦ ﻣﻌﻬﺪﻩ ﺑﺸﻔﺸﺎﻭﻥ ﻭﺃﺑﻌﺪﺗﻪ ﻋﻨﻪ‪ ،‬ﻟﺘﺴﺘﻘﺒﻠﻪ‬ ‫ﻇﺮﻭﻑ ﻣﻀﻄﺮﺑﺔ‪ ،‬ﺃﻟﺠﺄﺗﻪ ﺇﻟﻰ ﺯﺍﻭﻳﺔ ﺳﻴﺪﻱ ﻳﻮﺳﻒ ﺍﻟﺘﻠﻴﺪﻱ‪ ،‬ﻓﻼ ﺯﺍﻭﻳﺔ ﻛﺎﻧﺖ ﻛﻤﺎ ﻳﺬﻛﺮ ﻓﻲ ﺗﻘﻴﻴﺪ ﻳﻌﺮﻑ ﻓﻴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﺑﻤﺎ‬ ‫ﺗﺤﻤﻠﻪ ﻣﻦ ﺷﺪﺓ ﻓﻲ ﻣﺴﻴﺮﺓ ﺣﻴﺎﺗﻪ ﻭﺇﻟﻰ ﻣﺎ ﻓﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﻗﺎﻣﺔ ﻓﻲ ﺑﻴﺘﻪ‪.‬‬

‫‪»ZÎdG §HGôŸG ˆG óÑY .O‬‬

‫ﻭﺣﻴﻨﻤﺎ ﺗﻨﻔﺮﺝ ﺃﺯﻣﺘﻪ ﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻟﻤﻌﻬﺪ ﺑﺸﻔﺸﺎﻭﻥ ﻣﺪﺭﺳﺎ ‪ ،‬ﻓﻴﻘﺒﻞ ﻋﻠﻴﻪ ﺍﻟﻄﻠﺒﺔ ﻭﻳﻌﺠﺒﻮﻥ ﺑﺄﺳﻠﻮﺑﻪ ﻭﻣﻨﻬﺠﻪ ﻓﻲ‬ ‫ﺍﻟﺘﺪﺭﻳﺲ‪.‬‬ ‫ﻭﻣﻊ ﺍﻟﻌﻤﻞ ﻓﻲ ﺍﻟﻤﻌﻬﺪ‪ ،‬ﻛﺎﻥ ﻳﻘﻴﻢ ﺩﺭﻭﺳﺎ ﺭﻣﻀﺎﻧﻴﺔ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﺑﺸﻔﺸﺎﻭﻥ ﻳﻌﻤﺪ ﺇﻟﻰ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺸﺘﺮﻙ‬ ‫ﻓﻲﺍﻟﺠﻠﻮﺱ ﺇﻟﻴﻪ ﺍﻟﻌﺎﻣﺔﻭﺍﻟﺨﺎﺻﺔ‪،‬ﻓﻜﺎﻥﻳﻔﻴﺾﺑﻪﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻤﻮﺿﻮﻉﻭﻳﺠﺮﻱﺑﻪﺍﻻﺳﺘﻄﺮﺍﺩﻓﻴﺨﺮﺝﻣﻦﻗﻀﻴﺔﺇﻟﻰﺃﺧﺮﻯ‪،‬‬ ‫ﻭﻳﻌﺠﺐﺍﻟﻨﺎﺱﺑﻬﺬﺍﺍﻟﻤﻨﻬﺞﺍﻟﺬﻱﻻﻳﺮﻭﻥﻓﻴﻪﺇﻻﺍﺗﺴﺎﻉﺃﻓﻖﺍﻟﻔﻜﺮﻋﻨﺪﺍﻟﺸﻴﺦﻭﻗﺪﺭﺗﻪﻋﻠﻰ ﺍﻻﺳﺘﺤﻀﺎﺭﻟﻘﻀﺎﻳﺎﺍﻟﻌﻠﻢﻭﺍﻟﺜﻘﺎﻓﺔ‬ ‫ﻣﻤﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻟﻤﻮﻗﻒ ﺃﻭ ﻳﺴﺘﺪﻋﻴﻪ ﺍﻟﻤﻘﺎﻡ‪.‬‬

‫ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺳﻴﺪﻱ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﻘﺎﻟﻲ‬

‫ﻓﻲ ‪ 3‬ﺷﻌﺒﺎﻥ ‪ 1402‬ﻣﻮﺍﻓﻖ ‪ 27‬ﻣﺎﻱ ﻋﺎﻡ ‪ 1982‬ﺗﻮﻓﻲ ﺻﺎﺣﺒﻨﺎ ﺍﻟﺤﺎﺝ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﻘﺎﻟﻲ‪ ،‬ﺭﻓﻴﻘﻲ ﻓﻲ‬ ‫ﺣﺠﺘﻲ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺃﻗﺒﺮ ﺑﺘﻄﻮﺍﻥ ﻳﻮﻡ‪ 4‬ﺷﻌﺒﺎﻥ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﺣﻀﺮﺕ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻌﺰﺍﺀ )ﺍﻧﺘﻬﻰ ﻣﻦ ﺧﻂ ﺍﻟﻮﺍﻟﺪﺍﻟﻔﻘﻴﻪ ﺍﻟﺘﺮﻏﻲ(‪.‬‬ ‫ﻭﺍﻟﺤﺎﺝ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﻘﺎﻟﻲ ﺍﻟﻤﺬﻛﻮﺭ ﻫﻮ ﺃﻭﻝ ﺷﻴﻮﺧﻲ ﻓﻲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌﻠﻤﻪ ﻭﺣﻔﻈﻪ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻣﻜﺘﺒﻪ ﺑﻤﺪﻳﻨﺔ ﺗﻄﻮﺍﻥ‬ ‫ﺑﺤﻮﻣﺔ ﺍﻟﻤﺼﺪﺍﻉ ﺃﻭﻝ ﻣﻜﺘﺐ ﻳﺴﺘﻘﺒﻠﻨﻲ ﻭﺃﻧﺎ ﻓﻲ ﺳﻦ ﺩﻭﻥ ﺍﻟﺨﺎﻣﺴﺔ ﻣﻦ ﻏﻤﺮﻱ‪ ،‬ﻭﻋﻠﻰ ﻳﺪ ﺍﻟﻔﻘﻴﻪ ﺳﻴﺪﻱ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﻘﺎﻟﻲ‬ ‫ﺗﻌﻠﻤﺖ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺩﺭﺟﺖ ﻓﻲ ﻣﻜﺘﺒﻪ ﻭﺑﻴﻦ ﻳﺪﻳﻪ ﺇﻟﻰ ﺃﻥ ﻛﺪﺕ ﺃﻗﻄﻊ ﻣﺮﺣﻠﺔ ﺍﻟﺴﻠﻜﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻗﺒﻞ ﺃﻥ‬ ‫ﺃ ﺻﺒﺢ ﻓﻲ ﻣﻜﺘﺐ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺼﺎﻟﺢ ﺳﻴﺪﻱ ﺍﻟﺤﺴﻦ ﺍﻟﺴﻌﻴﺪﻱ ﺭﺣﻤﻪ ﺍﷲ‪ ،‬ﻭﻣﺎ ﺯﻟﺖ ﺃﺣﻔﻆ ﻋﺪﺩﺍ ﻣﻦ ﺫﻛﺮﻳﺎﺕ ﺍﻟﻤﻜﺘﺐ ﻭﻭﻗﺎﺋﻊ‬ ‫ﺍﻷﺣﺪﺍﺙ ﺑﻪ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻔﻘﻴﻪ ﺳﻴﺪﻱ ﺍﻟﺤﺴﻦ ﺍﻟﺴﻌﻴﺪﻱ ــ ﻭﻫﻮ ﺭﺟﻞ ﻓﻘﻴﻪ ﻗﺪ ﺟﻤﻊ ﺑﻴﻦ ﺍﻟﺼﻼﺡ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﻏﻨﻰ ﺍﻟﻨﻔﺲ‬ ‫ﻻﺗﺮﺍﻩ ﺇﻻ ﺗﺎﻟﻴﺎ ﻟﻜﺘﺎﺏ ﺍﷲ ﻣﻜﺮﺭﺍ ﻷﺣﺰﺍﺑﻪ ﻭﺳﻮﺭﻩ ﻣﺴﺘﺤﻀﺮﺍ ﻟﻪ ﻓﻲ ﻛﻞ ﻟﺤﻈﺔ ﻻ ﻳﻔﺘﺮ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﺳﻢ ﺍﷲ ﻭﺫﻛﺮﻩ ــ‬ ‫ﻗﺪ ﺧﻠﻔﻪ ﻓﻲ ﻣﻜﺘﺒﻪ ﺍﻟﺬﻱ ﺍﻧﺘﻘﻞ ﺑﻪ ﺇﻟﻰ ﺣﻮﻣﺔ ﺍﻟﺴﻮﻳﻘﺔ ﻗﺮﺏ ﺩﺭﺏ ﺍﻟﻤﻨﺠﺮﺓ ﺑﺘﻄﻮﺍﻥ ‪ .‬ﻓﻜﺎﻥ ﺑﺮﻛﺔ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺟﻠﺲ ﺇﻟﻴﻪ‬ ‫ﻓﻲ ﻣﻜﺘﺒﻪ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﻭﻏﻴﺮﻫﻢ ‪.‬‬ ‫ﻓﻌﻠﻰ ﻳﺪﻳﻪ ﺭﺣﻤﻪﺍﷲ ﺃﺗﻤﻤﺖﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢﻣﻦﺧﻼﻝ ﺍﻟﺴﻠﻜﺎﺕ ﺍﻟﺨﻤﺲﺍﻟﺘﻲﺧﺮﺟﺘﻬﺎﻭﻋﺮﺿﺘﻬﺎﻋﻠﻴﻪ ﻭﻣﺤﻮﺕ‬ ‫ﻟﻮﺣﻲ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺑﻴﻦ ﻳﺪﻳﻪ ﺣﻔﻈﺖ ﺑﻌﺾ ﺍﻟﻤﺘﻮﻥ ﺍﻟﻌﻠﻤﻴﺔ ﻗﺼﺪ ﺍﻟﺘﻬﻴﺆ ﻟﻤﺮﺣﻠﺔ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻻﻟﺘﺤﺎﻕ ﺑﺎﻟﻤﻌﻬﺪ ﺍﻟﺪﻳﻨﻲ‬ ‫ﺁﻧﺬﺍﻙ‪ .‬ﻭﻣﺎ ﺯﻟﺖ ﺃﺗﺬﻛﺮ ﺣﻀﻮﺭ ﻃﻠﺒﺔ ﺍﻟﻤﻜﺘﺐ‪ ،‬ﻭﺃﻧﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﺟﻨﺎﺯﺓ ﻋﻠﻤﺎﺀ ﺗﻄﻮﺍﻥ ﺍﻟﻜﺒﺎﺭ ﻣﺜﻞ ﺍﻟﻔﻘﻴﻪ ﻣﺤﻤﺪ ﺍﻟﻔﺮﻃﺎﺥ ‪ ،‬ﻭﺍﻟﻔﻘﻴﻪ‬ ‫ﺃﺣﻤﺪ ﺍﻟﺰﻭﺍﻗﻲ ‪ ،‬ﻭﺍﻟﻔﻘﻴﻪ ﺃﺣﻤﺪ ﺍﻟﺮﻫﻮﻧﻲ ﺭﺣﻤﻬﻢ ﺍﷲ ﺟﻤﻴﻌﺎ‪ .‬ﻓﻘﺪ ﻛﺎﻧﺖ ﻋﺎﺩﺓ ﻃﻠﺒﺔ ﺍﻟﻤﻜﺎﺗﺐ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺘﻄﻮﺍﻥ ﺃﻥ ﻳﺤﻀﺮﻭﺍ‬ ‫ﺑﺠﻤﺎﻋﺘﻬﻢ ﺇﻟﻰ ﻣﻨﺰﻝ ﺍﻟﻤﺘﻮﻓﻰ ﻟﻴﻘﺮﺃﻭﺍ ﻋﻠﻴﻪ ﻣﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻣﺴﺠﻰ ﻓﻲ ﻭﺳﻄﻬﻢ‪ ،‬ﺛﻢ ﻳﺼﺤﺒﻮﻥ ﻣﻮﻛﺐ ﺍﻟﺠﻨﺎﺯﺓ ﻓﻲ‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻤﺸﻴﻌﻴﻦ ﺇﻟﻰ ﺍﻟﻤﻘﺎﺑﺮ ﻭﺇﻟﻰ ﺁﺧﺮ ﻣﺮﺣﻠﺔ ﻣﻦ ﺍﻟﺪﻓﻦ‪ .‬ﻭﺭﻏﻢ ﻋﻼﻗﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺒﻘﺎﻟﻲ ﺑﻮﺍﻟﺪﻱ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‬ ‫ﻋﻠﻲ ﻓﻼ ﻳﺮﺣﻤﻨﻲ ﺃﻭ ﻳﺴﺘﺜﻨﻴﻨﻲ ﻣﻦ ﺿﺮﺑﺎﺗﻪ ﺍﻟﻤﻮﺟﻌﺔ ﺇﺫﺍ ﺍﺳﺘﻮﺟﺐ ﺍﻷﻣﺮ ﺫﻟﻚ ‪ ،‬ﺭﺣﻤﻪ ﺍﷲ ﻭﺃﺛﺎﺑﻪ ﻋﻠﻰ ﻣﺎ ﺃﻓﺎﺩﻧﺎ ﺑﻪ‪.‬‬ ‫ﻳﻘﺴﻮ ّ‬ ‫ ﺗﺮﺟﻤﺘﻪ ﻓﻲﻛﻨﺎﺵﺗﺮﺍﺟﻢﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﻨﻲ ‪31 :‬ـــ ﺟﺮﻳﺪﺓﺍﻟﻤﻴﺜﺎﻕ ﻟﺮﺍﺑﻄﺔ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻋﺪﺩ‪ 384‬ــ ﺗﻘﺎﻳﻴﺪ‬‫ﺍﻟﻮﺍﻟﺪ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺘﺮﻏﻲ ﻓﻲ ﺍﻟﻮﻓﻴﺎﺕ‪.‬‬

‫‪654 Oó©dG‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

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‫‪: á«MöùŸG ∫Éª°ûdG IôcGP øe‬‬

‫ﻛﺒﺮ ﺣﻠﻢ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﻣﺎﻛﺎﻥ ﻟﻬﺬﺍ ﺍﻟﻄﻤﻮﺡ ﺃﻥ ﻳﺼﻞ ﺇﻟﻰ‬ ‫ﻣﺎﻭﺻﻞ ﺇﻟﻴﻪ ﻟﻮﻻ ﺍﻟﻨﺠﺎﺡ ﺍﻟﻌﺮﻳﺾ ﺍﻟﺬﻱ ﺣﻘﻘﻪ ﻋﺮﺿﻬﺎ‬ ‫ﺍﻷﻭﻝ ﺑﺎﻟﻌﺮﺍﺋﺶ ﻟﻤﺴﺮﺣﻴﺘﻬﺎ ﺍﻷﻭﻟﻰ )ﺍﻟﻤﺼﻴﺮ( ﺳﻨﺔ ‪.1937‬‬ ‫ﻛﺎﻧﺖ ﺍﻟﻔﺮﻗﺔ ﻓﻲ ﻣﺮﺣﻠﺘﻬﺎ ﺍﻷﻭﻟﻰ ﻻ ﺃﻛﺜﺮ ﻣﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ‬ ‫ﺍﻟﺸﺒﺎﺏ ﻭﺣﺪﻫﻢ ﺍﻟﻤﺴﺮﺡ‪ ،‬ﻭﻛﺎﻥ ﺣﻘﺎ ﻋﺸﻘﻬﻢ ﺍﻟﻤﺸﺘﺮﻙ‪،‬‬ ‫ﺃﺭﺍﺩﻭﺍ ﺇﺫﻛﺎﺀ ﺟﺬﻭﺓ ﺍﻟﻤﺴﺮﺡ ﺍﻟﺘﻲ ﺃﻭﻗﺪﻫﺎ ﻳﻮﻣﺎ ﻓﻘﻴﻪ ﻋﺎﻟﻢ‬ ‫ﺍﺳﻤﻪ ﺃﺣﻤﺪ ﺑﻦ ﺯﺭﻭﻕ‪ ،‬ﻫﺬﺍ ﺍﻟﺮﺍﺋﺪ ﺍﻟﻜﺒﻴﺮ ﻭﺑﻼ ﻣﻨﺎﺯﻉ‬ ‫ﻟﻠﺤﺮﻛﺔ ﺍﻟﻤﺴﺮﺣﻴﺔ ﺑﺎﻟﻌﺮﺍﺋﺶ ﻭﺍﻟﺘﻲ ﺧﺒﺖ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬ ‫ﻛﺎﻥ ﻃﻤﻮﺡ ﺍﻟﻔﺮﻗﺔ ﻓﻲ ﺣﺪﻭﺩ ﺇﺣﻴﺎﺀ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ‬ ‫ﻟﻠﻤﺴﺮﺡ ﺍﻟﻌﺮﺍﺋﺸﻲ‪ ..‬ﺭﺩ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻠﻤﺴﺮﺡ ﺍﻟﻌﺮﺍﺋﺸﻲ‪ ..‬ﺇﻋﺎﺩﺓ‬ ‫ﺍﻟﻌﺮﺍﺋﺸﻴﻴﻦ ﺇﻟﻰ ﻗﺎﻋﺎﺕ ﺍﻟﻤﺴﺎﺭﺡ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﺑﻌﺪ ﻧﺠﺎﺡ‬ ‫)ﺍﻟﻤﺼﻴﺮ( ﻳﺘﻄﻮﺭ ﺍﻟﺤﻠﻢ ﻭﻳﺪﻓﻊ ﺇﻟﻰ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﺍﻹﺑﺤﺎﺭ ﻧﺤﻮ‬ ‫ﺍﻟﻀﻔﺎﻑ ﺍﻷﺧﺮﻯ‪ ،‬ﻟﻢ ﺗﻜﻦ ﻳﻮﻣﺎ ﺑﻌﻴﺪﺓ ﻭﻻ ﻫﻲ ﻋﺴﻴﺮﺓ ﻛﻤﺎ‬ ‫ﻛﺎﻥ ﻳﻈﻦ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺗﻄﻮﺍﻥ ﺑﻌﺪ ﺍﻟﻌﺮﺍﺋﺶ‪ ،‬ﻭﺍﻟﻘﺼﺮ‬ ‫ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺃﺻﻴﻼ ﻫﻲ ﺍﻟﻤﻄﻤﺢ ﻭﻫﻲ ﺍﻟﻐﺎﻳﺔ ﻭﺫﻟﻚ ﻟﻤﺎ ﻟﻬﺎ‬ ‫ﻣﻦ ﺭﻣﺰﻳﺔ‪ ..‬ﻣﻦ ﻣﻌﺎﻧﻲ ﻭﺩﻻﻻﺕ‪ ،‬ﻟﻴﺲ ﻓﻘﻂ ﻟﻜﻮﻧﻬﺎ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﺘﻲ ﻧﻬﻞ ﻣﻦ ﻣﻌﺎﻫﺪﻫﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺟﻞ ﺃﻋﻀﺎﺀ‬ ‫ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﺠﻮﻕ‪ ،‬ﻭﻻ ﻟﻜﻮﻧﻬﺎ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‬ ‫ﻟﻤﺎ ﻛﺎﻥ ﻳﻌﺮﻑ ﺑﺎﻟﻤﻨﻄﻘﺔ ﺍﻟﺨﻠﻴﻔﻴﺔ‪ ،‬ﺣﻴﺚ ﺇﻗﺎﻣﺔ ﺍﻟﺨﻠﻴﻔﺔ‬ ‫ﺍﻟﺴﻠﻄﺎﻧﻲ ﺑﺎﻟﺸﻤﺎﻝ‪ .‬ﻭﺇﻧﻤﺎ ﻟﻤﻌﺎﻧﻲ ﻭﺩﻻﻻﺕ ﺃﻛﺒﺮ‪ ،‬ﻓﻬﻲ ـ‬ ‫ﻟﺤﻈﺘﺬﺍﻙ ـ ﺗﻌﺪ ﻣﻦ ﻏﻴﺮ ﻣﻨﺎﺯﻉ ﻋﺎﺻﻤﺔ ﺍﻟﻤﻐﺮﺏ ﺍﻟﻔﻜﺮﻳﺔ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ‪ ،‬ﻧﺘﻴﺠﺔ ﻟﻼﻧﻔﺘﺎﺡ ﺍﻟﻤﺘﻌﺪﺩ‬ ‫ﺍﻟﺬﻱ ﻋﺮﻓﺘﻪ ﺍﻟﻤﻨﻄﻘﺔ ﻟﻈﺮﻭﻑ ﻭﻋﻮﺍﻣﻞ ﺳﻴﺎﺳﻴﺔ ﺑﺤﺜﺔ‪،‬‬ ‫ﻭﺍﻟﺬﻱ ﺗﺤﻮﻟﺖ ﺑﻤﻮﺟﺒﻪ ﺗﻄﻮﺍﻥ ﺇﻟﻰ ﺣﺎﺿﻨﺔ ﻟﻠﻤﺒﻌﺪﻳﻦ‬ ‫ﻭﺍﻟﻤﻨﻔﻴﻴﻦ ﻭﺍﻟﻔﺎﺭﻳﻦ ﺑﺠﻠﻮﺩﻫﻢ ﻣﻦ ﺍﺿﻄﻬﺎﺩ ﺍﻟﻤﺴﺘﻌﻤﺮ‬ ‫ﺍﻟﻔﺮﻧﺴﻲ ﺑﺎﻟﺠﻨﻮﺏ ﻣﻦ ﻭﻃﻨﻴﻦ ﻭﻣﻔﻜﺮﻳﻦ ﺣﻤﻠﺔ ﺍﻟﻤﻌﺮﻓﺔ‬ ‫ﻭﺍﻷﻗﻼﻡ ﺍﻟﺬﻳﻦ ﺳﺎﻫﻤﻮﺍ ﺃﻳﻀﺎ ﻓﻲ ﻫﺬﺍ ﺍﻹﺛﺮﺍﺀ‪.‬‬ ‫ﺗﻌﻮﺩ ﺇﻟﻰ ﺧﻤﺴﻴﻨﺎﺕ ﺍﻟﻘﺮﻥ ﺍﻟﻤﺎﺿﻲ‪ ،‬ﻓﺘﺮﺓ ﻛﺎﻧﺖ ﺣﺮﺟﺔ‬ ‫ﻭﺣﺎﺳﻤﺔ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻤﻐﺮﺏ‪ ..‬ﻓﺘﺮﺓ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﻤﺨﺎﺽ ﻓﻲ‬ ‫ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﺗﻄﻮﺍﻥ ﺗﻌﺞ ﺑﻔﺮﻕ ﻣﺴﺮﺣﻴﺔ‬ ‫ﻗﻮﻳﺔ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻨﻘﺶ ﻭﺟﻮﺩﻫﺎ ﻓﻲ‬ ‫ﺍﻟﺼﺨﺮ‪ ،‬ﻓﺮﻕ ﻣﻬﻤﺎ ﺍﺗﻔﻘﻨﺎ ﺃﻭ ﺍﺧﺘﻠﻔﻨﺎ‬ ‫ﺣﻮﻝ ﻣﺴﺘﻮﻳﺎﺕ ﻋﻄﺎﺀﺍﺗﻬﺎ‪ ،‬ﻭﺃﺳﺎﻟﻴﺒﻬﺎ‬ ‫ﺍﻟﻔﻨﻴﺔ ﻭﺗﻮﺟﻬﺎﺗﻬﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺃﻭ‬ ‫ﺍﻟﺤﺰﺑﻴﺔ‪ ،‬ﻓﺈﻧﻨﺎ ﻟﻦ ﻧﺨﺘﻠﻒ ﻓﻲ ﻭﺣﺪﺓ‬ ‫ﺍﺧﺘﻴﺎﺭﻫﺎ ﺍﻟﻨﻀﺎﻝ ﺍﻟﻮﻃﻨﻲ ﻛﻞ ﺑﻮﺳﺎﺋﻠﻪ‬ ‫ﻭﺃﺳﺎﻟﻴﺒﻪ‪ :‬ﺍﻟﻔﺮﻗﺔ ﺍﻟﻘﻮﻣﻴﺔ‪ ،‬ﺍﻟﻮﺍﺣﺔ‪،‬‬ ‫ﺍﻟﻨﺠﻢ ﺍﻷﺧﻀﺮ‪ ،‬ﺍﻟﻤﻌﻬﺪ ﺍﻟﺤﺮ‪ ،‬ﻣﻌﻬﺪ‬ ‫ﻣﻮﻻﻱ ﺍﻟﻤﻬﺪﻱ‪ ،‬ﻓﺮﻗﺔ ﺑﻨﺎﻧﻲ ﺇﻟﺦ‪...‬‬ ‫ﻓﺮﻕ ﺭﺳﺨﺖ ﺣﻀﻮﺭﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬ ‫ﺍﻟﺼﻌﺐ ﺟﺪﺍ ﻋﻠﻰ ﺃﻳﺔ ﻓﺮﻗﺔ ﺟﺪﻳﺪﺓ‬ ‫ﺃﻭ ﻭﺍﻓﺪﺓ ﺍﻟﻤﺰﺍﺣﻤﺔ‪ ،‬ﻭﺑﺎﻷﺣﺮﻯ ﻓﺮﺽ‬ ‫ﺍﻟﻤﻜﺎﻧﺔ‪ .‬ﻏﻴﺮ ﺃﻥ ﺍﻟﺠﻤﻬﻮﺭ ﺍﻟﻤﺴﺮﺣﻲ‬ ‫ﺑﺘﻄﻮﺍﻥ ﻭﺧﺼﻮﺻﺎ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻤﺜﻘﻒ‬ ‫ﻭﺍﻟﺬﻱ ﺗﻜﻮﻧﺖ ﻟﺪﻳﻪ ﺗﻘﺎﻟﻴﺪ ﻣﺴﺮﺣﻴﺔ‬ ‫ﺭﺻﻴﻨﺔ ﺟﻌﻠﺘﻪ ﺃﻛﺒﺮ ﻣﻦ ﺍﻻﻧﺴﻴﺎﻕ ﻧﺤﻮ‬ ‫ﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﻻﻧﺠﺮﺍﻑ ﻧﺤﻮ ﺍﻟﺘﻌﺼﺐ ﺇﻻ ﻟﻠﻔﻦ ﺍﻟﺮﺍﻗﻲ ﺍﻟﺠﻤﻴﻞ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﻭﺑﺴﺮﻋﺔ ﻛﺒﻴﺮﺓ ﺗﺘﺒﻮﺃ )ﺍﻷﺩﺑﻴﺔ ﺍﻟﻌﺮﺍﺋﺸﻴﺔ( ﻣﻜﺎﻧﺘﻬﺎ‬ ‫ﺍﻟﻔﻨﻴﺔ ﺑﻞ ﺻﺪﺍﺭﺗﻬﺎ ﺍﻟﻤﺴﺮﺣﻴﺔ‪ ،‬ﻟﻘﺪ ﺗﻌﺎﻃﻒ ﺍﻟﺠﻤﻬﻮﺭ ﻣﻌﻬﺎ‬ ‫ﻟﺪﺭﺟﺔ ﻟﻢ ﻳﺘﻌﺎﻃﻒ ﻓﻴﻬﺎ ﻣﻊ ﺃﻳﺔ ﻓﺮﻗﺔ ﻣﺴﺮﺣﻴﺔ ﻭﺍﻓﺪﺓ ﺃﺧﺮﻯ‪.‬‬ ‫ﺑﻞ ﺇﻥ ﻫﺬﺍ ﺍﻟﺠﻤﻬﻮﺭ ﺍﻟﻌﺎﺷﻖ ﻟﻠﻤﺴﺮﺡ ﻭﺍﻟﻔﺮﻗﺔ ﻣﻌﺎ ﻭﺣﺮﺻﺎ‬ ‫ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻔﻮﺗﻪ ﻋﺮﺽ ﻣﻦ ﻋﺮﻭﺿﻬﺎ ﺍﻟﻤﺴﺮﺣﻴﺔ ﻓﻘﺒﻞ ﺃﻥ‬ ‫ﺗﻌﺮﺽ ﻓﻲ ﺗﻄﻮﺍﻥ ﻛﺎﻥ ﻳﺘﻮﺟﻪ ﺑﺄﻋﺪﺍﺩ ﺇﻟﻰ ﻣﺪﻳﻨﺔ ﺍﻟﻌﺮﺍﺋﺶ‬ ‫ﻟﻤﺸﺎﻫﺪﺓ ﺍﻟﻌﺮﺽ ﺍﻷﻭﻝ ﻟﻠﻤﺴﺮﺣﻴﺔ‪ ،‬ﻓﺘﺤﺖ ﻋﻨﻮﺍﻥ )ﺍﻟﻔﺮﻗﺔ‬ ‫ﺍﻷﺩﺑﻴﺔ ﺍﻟﻌﺮﺍﺋﺸﻴﺔ( ﻛﺘﺒﺖ ﺟﺮﻳﺪﺓ )ﺍﻟﻨﻬﺎﺭ( ﺍﻟﺘﻄﻮﺍﻧﻴﺔ ﺑﺘﺎﺭﻳﺦ‬ ‫ﺍﻹﺛﻨﻴﻦ ‪ 12‬ﺷﻮﺍﻝ ‪ 1373‬ـ ‪ 14‬ﻳﻮﻧﻴﻪ ‪ 1954‬ـ ﻋﺪﺩ ‪875‬‬ ‫»ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺍﻟﻔﺎﺭﻁ ـ ‪ 9‬ﺷﻮﺍﻝ ‪ 1373‬ـ ‪ 11‬ﻳﻮﻧﻴﻪ‬ ‫‪ 1954‬ـ ﻫﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻗﺪﻣﺖ ﻓﻴﻪ ﺍﻟﻔﺮﻗﺔ ﺍﻷﺩﺑﻴﺔ ﺍﻟﻌﺮﺍﺋﺸﻴﺔ‬ ‫ﺭﻭﺍﻳﺘﻬﺎ ﺍﻟﻨﺎﺟﺤﺔ )ﺑﻴﻦ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺤﺪﻳﺚ(‪ ،‬ﻭﻗﺪ ﺩﻓﻌﻨﺎ ﺗﺸﺠﻴﻊ‬ ‫ﺍﻟﻔﻦ ﺇﻟﻰ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﻣﺪﻳﻨﺔ ﺍﻟﻌﺮﺍﺋﺶ ﻟﻤﺸﺎﻫﺪﺓ ﺍﻟﺮﻭﺍﻳﺔ‪،‬‬ ‫ﻭﺍﻹﺟﺘﻤﺎﻉ ﻣﻊ ﺃﻓﺮﺍﺩ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻔﺘﻴﺔ ﺍﻟﺘﻲ ﻇﻬﺮﺕ ﻓﻲ ﺳﻤﺎﺀ‬ ‫ﺍﻟﻔﻦ ﺍﻟﻤﺴﺮﺣﻲ ﻗﻮﻳﺔ ﻗﺎﺩﺭﺓ ﻣﺴﺘﻬﻴﻨﺔ ﺑﻜﻞ ﺍﻟﻤﺨﺎﻃﺮ ﺍﻟﺘﻲ‬ ‫ﺗﻌﺘﺮﺽ ﺍﻟﻔﺮﻕ ﺍﻷﺧﺮﻯ )‪ (...‬ﺇﻧﻨﺎ ﺣﻘﺎ ﻣﻌﺠﺒﻮﻥ ﺑﺎﻟﻔﺮﻗﺔ ﺍﻷﺩﺑﻴﺔ‬ ‫ﺍﻟﻌﺮﺍﺋﺸﻲ )‪ (...‬ﻧﻬﻨﺊ ﺭﺋﻴﺲ ﺍﻟﻔﺮﻗﺔ ﺍﻟﺴﻴﺪ ﺃﺣﻤﺪ ﺍﻟﺘﺪﻻﻭﻱ‬ ‫ﺇﻟﺦ‪ «...‬ﻭﺑﺎﻟﻤﻘﺎﺑﻞ ﻛﺎﻧﺖ ﺍﻟﻔﺮﻗﺔ ﺗﻌﺘﺰ ﺍﻋﺘﺰﺍﺯﺍ ﻛﺒﻴﺮﺍ ﺑﺠﻤﻬﻮﺭﻫﺎ‬ ‫ﺍﻟﺘﻄﻮﺍﻧﻲ‪ ،‬ﻭﺗﻌﺘﺒﺮﻩ )ﺗﻴﺮﻣﻮﻣﺘﺮ( ﻋﺮﺿﻬﺎ ﺍﻟﻤﺴﺮﺣﻲ‪ ،‬ﻭﻻ ﺗﺒﺨﻞ‬ ‫ﺑﺎﻹﺷﺎﺩﺓ ﺑﻪ ﻓﻲ ﻣﻨﺸﻮﺭﺍﺗﻬﺎ ﻭﺣﺘﻰ ﻋﻠﻰ ﺧﺸﺒﺔ ﺍﻟﻤﺴﺮﺡ‪،‬‬ ‫ﻭﻓﻲ ﻛﻞ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ‪ ،‬ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻟﻢ ﻳﺤﺼﻞ ﻟﻠﻔﺮﻗﺔ ﻣﻊ‬ ‫ﺃﻱ ﺟﻤﻬﻮﺭ ﺁﺧﺮ ﺣﺴﺐ ﻣﺎﻳﺘﺒﻴﻦ ﻣﻦ ﻣﻨﺸﻮﺭﺍﺕ ﻋﺮﻭﺿﻬﺎ‬

‫»ﻫﺬﻩ ﺍﻟﺤﻠﻘﺎﺕ‬ ‫ﻣﻬﺪﺍﺓ ﻟﺮﻭﺡ ﺍﻟﻔﻘﻴﺪﺓ‬ ‫ﺍﻟﺤﺎﺟﺔ ﻓﻀﻴﻠﺔ ﺍﻟﺘﺪﻻﻭﻱ«‬

‫‪hOGóMG ¿Gƒ°VQ‬‬

‫‪redouan20052005@yahoo.fr‬‬

‫ﺍﻟﻤﺘﻌﺪﺩﺓ ﻓﻲ ﻣﺪﻥ ﺍﻟﻤﻨﻄﻘﺔ‪ ،‬ﻭﻟﺘﺮﻯ ﻛﻴﻒ ﺧﺎﻃﺒﺖ‬ ‫ﺍﻟﺠﻤﻬﻮﺭ ﺍﻟﺘﻄﻮﺍﻧﻲ ﻓﻲ ﻣﻨﺸﻮﺭ ﻋﺮﺿﻬﺎ ﻟﻨﻔﺲ ﺍﻟﻤﺴﺮﺣﻴﺔ‬ ‫ــ ﺑﻴﻦ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺤﺪﻳﺚ ـ ‪» :‬ﺍﻟﻔﺮﻗﺔ ﺍﻷﺩﺑﻴﺔ ﺍﻟﻌﺮﺍﺋﺸﻴﺔ‬ ‫ﻟﻠﺘﻤﺜﻴﻞ ﻭﺍﻟﻤﻮﺳﻴﻘﻰ ﺗﻐﺘﻨﻢ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ ﻟﺘﻌﻮﺩ ﺇﻟﻰ‬ ‫ﺟﻤﻬﻮﺭﻫﺎ ﺍﻟﺘﻄﻮﺍﻧﻲ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﺗﻌﺘﺒﺮﻩ ﻣﺸﺠﻌﻬﺎ‬ ‫ﺍﻷﻋﻈﻢ ﻭﻣﻨﺎﺻﺮﻫﺎ ﺍﻟﻜﺒﻴﺮ ﻣﻘﺪﻣﺔ ﻟﻪ ﺭﻭﺍﻳﺘﻬﺎ ﺍﻟﻨﺎﺟﺤﺔ‬ ‫)ﺑﻴﻦ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺤﺪﻳﺚ(«‪ ،‬ﻭﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺠﻤﻴﻠﺔ‬ ‫ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺑﻴﻦ ﺍﻟﻔﺮﻗﺔ ﻭﺟﻤﻬﻮﺭﻫﺎ ﻳﺸﻴﺮ ﺍﻟﻤﺮﺣﻮﻡ ﺃﺣﻤﺪ‬ ‫ﺍﻟﺘﺪﻻﻭﻱ ﻓﻲ »ﺇﻃﻼﻟﺔ ﻋﻠﻰ ﺍﻟﻌﺮﺍﺋﺶ ﺹ‪ «23‬ﺣﻴﻨﻤﺎ‬ ‫ﻳﻘﻮﻝ‪ ...» :‬ﻛﺎﻥ ﻋﻤﻼ ﻗﻮﻣﻴﺎ ﺇﺳﻼﻣﻴﺎ‪،‬ﻭﻛﺎﻧﺖ ﻧﻬﻀﺔ‬ ‫ﻭﻃﻨﻴﺔ ﻣﻐﻠﻔﺔ ﺑﻠﺒﺎﺱ ﺍﻟﻤﺴﺮﺡ ﻭﺍﻟﻔﻜﺎﻫﺔ ﻭﺍﻟﺘﺴﻠﻴﺔ‪ ،‬ﻓﺒﻠﻎ‬ ‫ﺍﻟﻤﺴﺮﺡ ﺍﻟﻌﺮﺍﺋﺸﻲ ﻭﻗﺘﺬﺍﻙ ﺷﺄﻭﺍ ﻛﺒﻴﺮﺍ ﻭﺃﺻﺒﺢ ﻣﻄﻠﻮﺑﺎ‬ ‫ﻓﻲ ﻛﻞ ﻣﺪﻥ ﺍﻟﺸﻤﺎﻝ ﻭﻓﻲ ﻣﻘﺪﻣﺘﻬﺎ ﺗﻄﻮﺍﻥ ﻭﻃﻨﺠﺔ‬ ‫ﺍﻟﺘﻲ ﺑﺪﻭﺭﻫﺎ ﻛﺎﻧﺖ ﺗﻌﺮﻑ ﻧﻬﻀﺔ ﻣﺴﺮﺣﻴﺔ ﻣﻤﺎﺛﻠﺔ‬ ‫ﺇﻟﺦ‪.«...‬‬ ‫ﺗﻮﻃﺪﺕ ﻋﻼﻗــﺔ ﺍﻟﻔﺮﻗـــﺔ ﺑﺠﻤﻬﻮﺭﻫﺎ ﺑﺘﻄﻮﺍﻥ‪،‬‬ ‫ﻭﺃﺻﺒﺤﺖ ﺑﺠﻮﻗﻬﺎ ﺍﻟﺮﺍﺋﻊ ﻣﻄﻠﺒﺎ ﻭﺑﻤﺘﻐﻰ ﻫﺬﺍ ﺍﻟﺠﻤﻬﻮﺭ‪،‬‬ ‫ﻓﺄﺣﻴﺖ ﺳﻬﺮﺍﺕ ﻣﺘﻨﻮﻋﺔ ﻓﻲ ﺍﻟﺒﻴﻮﺗﺎﺕ ﻭﺍﻟﻤﻨﺘﺰﻫﺎﺕ ﻛﺒﻴﺖ‬ ‫ﺍﻟﺰﻋﻴﻢ ﺍﻟﻄﺮﻳﺲ ﻭﺑﻴﺖ‪ /‬ﻣﻨﺘﺰﻩ ﺍﻷﺩﻳﺐ ﺍﻟﻤﻬﺪﻱ ﺍﻟﺪﻟﻴﺮﻭ‬ ‫ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻛﻤﺎ ﺷﺮﻓﻬﺎ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺴﻠﻄﺎﻧﻲ‪ ،‬ﺑﺮﻋﺎﻳﺔ ﺃﺣﺪ‬ ‫ﻋﺮﻭﺿﻬﺎ ﺧﻼﻓﺎ ﻟﻤﺎ ﺫﻛﺮﻩ ﺻﺪﻳﻘﻨﺎ ﺍﻟﻔﻨﺎﻥ ﺍﻟﻌﺮﺍﺋﺸﻲ ﻋﺒﺪ‬ ‫ﺍﻟﻤﻮﻟﻰ ﺍﻟﺰﻳﺎﺗﻲ ﻓﻲ ﻛﺘﺎﺑﻪ‪) :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻧﺴﻤﻴﻪ ﻣﺴﺮﺣﺎ(‬ ‫ـ ﻣﻄﺒﻌﺔ ﻃﻮﺑﺮﻳﺲ‪ /‬ﻃﻨﺠﺔ ‪ 2002‬ﺹ ‪ 115‬ـ »ﻓﻜﺎﻥ‬ ‫ﻟﻬﺎ ﺷﺮﻑ ﺍﻟﻤﺜﻮﻝ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺴﻠﻄﺎﻧﻲ ﺑﻘﺼﺮﻩ‬ ‫ﻣﺮﺗﻴﻦ‪ ،‬ﻭﺑﻌﺪ ﺗﻘﺪﻳﻢ ﻋﺮﻭﺿﻬﺎ ﻗﺎﻡ ﺍﻟﺨﻠﻴﻔﺔ ﻣﻮﻻﻱ‬ ‫ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﻤﻬﺪﻱ ﺑﺘﻜﺮﻳﻤﻬﻢ ﻭﺗﺸﺠﻴﻌﻬﻢ«‪ ،‬ﻻ ﻧﺪﺭﻱ‬ ‫ﺑﺎﻟﻀﺒﻂ ﺍﻟﻤﺼﺪﺭ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻩ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﻤﻮﻟﻰ‬ ‫ﻹﺛﺒﺎﺕ ﻫﺬﻩ ﺍﻟﻤﻌﻠﻮﻣﺔ ﻭﺍﻟﺘﻲ ﻟﻢ ﺗﺮﺩ ﺇﻃﻼﻗﺎ ﻋﻠﻰ ﻟﺴﺎﻥ‬ ‫ﺃﻱ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺬﻱ ﻛﺘﺒﻮﺍ ﻋﻦ ﺍﻟﻔﺮﻗﺔ ﻣﻦ ﺻﺤﺎﻓﻴﻴﻦ‬ ‫ﻣﻮﺍﻛﺒﻴﻦ ﻭﻣﺘﺼﻴﺪﻳﻦ ﻟﻤﺜﻞ ﻫﺬﻩ‬ ‫ﺍﻷﺧﺒﺎﺭ ﻭﻻ ﻣﻦ ﺍﻟﻤﻤﺜﻠﻴﻦ‪ ،‬ﻛﻤﺎ ﻟﻢ ﻳﺸﺮ‬ ‫ﺇﻟﻴﻬﺎ ﺭﺋﻴﺲ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻤﺮﺣﻮﻡ ﺃﺣﻤﺪ‬ ‫ﺍﻟﺘﺪﻻﻭﻱ ﻓﻲ ﻛﺘﺎﺑﻪ )ﺇﻃﻼﻟﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺮﺍﺋﺶ( ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻔﺮﻗﺔ‬ ‫ﺍﻷﺩﺑﻴﺔ ﺍﻟﻌﺮﺍﺋﺸﻲ‪..‬ﻭﻛﺬﺍ ﺷﻘﻴﻘﻪ‬ ‫ﻓﻀﻮﻝ ﻓﻲ ﻛﺘﺎﺑﻪ )ﺃﺿﻮﺍﺀ ﻋﻠﻰ ﺫﺍﻛﺮﺓ‬ ‫ﺍﻟﻌﺮﺍﺋﺶ( ﻓﺮﺋﻴﺲ ﺍﻟﻔﺮﻗﺔ ﺍﻛﺘﻔﻰ‬ ‫ﺑﺎﻟﻘﻮﻝ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻤﻜﺎﻧﺔ ﺍﻟﺘﻲ‬ ‫ﺃﺻﺒﺤﺖ ﻟﻬﺎ »‪ ...‬ﻭﻛﻨﻤﻮﺫﺝ ﺍﻋﺘﺰﺍﺯ‬ ‫ﻭﺍﻓﺘﺨﺎﺭ ﻧﺪﺭﺝ ﺿﻤﻦ ﻫﺬﻩ ﺍﻹﻃﻼﻟﺔ‬ ‫ﺭﺳﺎﻟﺘﻴﻦ ﻛﺮﻳﻤﺘﻴﻦ ﻣﻦ ﺭﺋﻴﺲ ﺩﻳﻮﺍﻥ‬ ‫ﺻﺎﺣﺐ ﺍﻟﺴﻤﻮ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺴﻠﻄﺎﻧﻲ‬ ‫ﻣﻮﻻﻱ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﻤﻬﺪﻱ ﺑﺘﻄﻮﺍﻥ‬ ‫ﺑﻤﻨﺎﺳﺒﺔ ﺯﻳﺎﺭﺓ ﺍﻟﻔﺮﻗﺔ ﺍﻷﺩﺑﻴﺔ ﺇﻟﻰ‬ ‫ﺍﻟﻌﺎﺻﻤﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺗﻄﻮﺍﻥ‪ ،‬ﺍﻷﻭﻟﻰ‬ ‫ﺑﺘﺎﺭﻳﺦ ‪ 8‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪1373‬ﻫـ ﻣﻮﺍﻓﻖ‬ ‫ﻟـ‪ 17‬ﻧﻮﻓﻤﺒﺮ ‪ .1953‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺑﺘﺎﺭﻳﺦ‬ ‫‪ 12‬ﺃﺑﺮﻳﻞ ‪1954‬ﻡ ﺇﻟﺦ‪) «...‬ﺹ ‪.(29‬‬ ‫ﻭﺫﻛﺮ ﺍﻷﺳﺘـــﺎﺫ ﺍﻟﺰﻳﺎﻧﻲ ـ ﺍﻟﻤﺮﺟـــﻊ ﻭﺍﻟﺼﻔﺤﺔ‬ ‫ﻧﻔﺴﻴﻬﻤﺎ ـ ﻋﻨﺪ ﺣﺪﻳﺜﻪ ﻋﻦ ﺣﻔﺎﻭﺓ ﺍﻟﺘﻄﻮﺍﻧﻴﻴﻦ ﺑﺎﻟﻔﺮﻗﺔ‬ ‫ﺍﻟﻌﺮﺍﺋﺸﻴﺔ »‪ ...‬ﻛﻤﺎ ﻗﺎﻡ ﺃﻫﺎﻟﻲ ﺗﻄﻮﺍﻥ ﺑﺎﺳﺘﻀﺎﻓﺘﻬﻢ‬ ‫ﻟﻌﺪﺓ ﺃﻳﺎﻡ ﺑﻤﺪﻳﻨﺔ ﻣﺮﺗﻴﻞ‪،‬ﻭﻛﺎﻧﺖ ﺍﻟﺴﻄﻮﺡ ﺗﻌﺞ‬ ‫ﺑﺎﻟﺴﻜﺎﻥ ﻭﻫﻢ ﻳﺘﻔﺮﺟﻮﻥ ﻋﻠﻰ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻤﻮﺳﻴﻘﻴﺔ‬ ‫ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﺠﻤﻌﻴﺔ ﻭﻫﻲ ﺗﻌﺰﻑ ﺇﻟﺦ‪ «...‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ‬ ‫ﺃﻳﻀﺎ ﺑﻪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺠﺎﺯﻓﺔ ﻭﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺒﺎﻟﻐﺔ‪،‬‬ ‫ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻻﺳﺘﻀﺎﻓﺔ ﺍﻟﺘﻲ ﺗﻤﺖ ﻟﻠﻔﺮﻗﺔ ﺑﻤﺮﺗﻴﻞ‬ ‫ﻛﺎﻧﺖ ﻟﻴﻮﻡ ﻭﺍﺣﺪ ﺑﻤﻨﺰﻝ ﺍﻟﻤﺮﺣﻮﻡ ﺍﻷﺩﻳﺐ ﺍﻟﻤﻬﺪﻱ‬ ‫ﺍﻟﺪﻟﻴﺮﻭ‪ ،‬ﻭﻣﺮﺗﻴﻞ ﺗﺎﺭﻳﺦ ﺗﺼﻤﻴﻤﻬﺎ ﺍﻟﻤﻌﻤﺎﺭﻱ ﻻ ﺗﻮﺟﺪ‬ ‫ﺑﻪ ﺳﻄﻮﺡ ﻣﺘﺠﺎﻭﺭﺓ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺠﻮﻕ ﺍﻷﺩﺑﻲ ﻛﺎﻥ ﻳﻌﺰﻑ‬ ‫ﺩﺍﺧﻞ ﺑﻴﺖ ﻣﻐﻠﻖ ﻭﻟﻴﺲ ﺑﺸﻮﺍﺭﻉ ﻋﻤﻮﻣﻴﺔ ﻛﺠﻮﻕ‬ ‫ﺍﺳﺘﻌﺮﺍﺿﻲ‪.‬‬ ‫ﻋﻦ ﻫﺬﻩ ﺍﻻﺳﺘﻀﺎﻓﺔ ﻭﺃﺟﻮﺍﺋﻬﺎ ﺍﻟﺪﻗﻴﻘﺔ ﺳﺘﺨﺼﺺ‬ ‫ﺍﻟﺤﻠﻘﺔ ﺍﻟﻤﻘﺒﻠﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ ﻋﻦ )ﺍﻷﺩﺑﻴﺔ‬ ‫ﺍﻟﻌﺮﺍﺋﺸﻴﺔ( ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬ ‫ﻛﻤﺎ ﻧﺸﻴﺮ ﺃﻥ ﺃﺻﻞ ﺍﻟﻮﺛﻴﻘﺘﻴﻦ ﺍﻟﺨﻠﻴﻔﻴﺘﻴﻦ‬ ‫ﺭﻓﻘﺘﻪ ﺗﻮﺟﺪﺍﻥ ﺿﻤﻦ ﻭﺛﺎﺋﻘﻨﺎ ﺍﻟﻤﺴﺮﺣﻴﺔ ﺍﻷﺻﻠﻴﺔ‬ ‫ﺍﻟﻨﺎﺩﺭﺓ‪.‬‬

‫‪654 Oó©dG‬‬

‫‪ïjQÉJ ‘ äÉHÉàc‬‬ ‫‪: ∫Éª°ûdG á≤£æe‬‬

‫)‪(636‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫»ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺍﳴﺴﺎﺭﻱ«‬

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‫‪…QÉcõdG áeÉ°SCG‬‬

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‫ﺍﻟﺠﺪﻳﺪ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﻓﻲ ﻛﻠﻤﺘﻪ ﺍﻟﺘﺼﺪﻳﺮﻳﺔ‪» :‬ﺗﻜﻤﻦ ﺃﻫﻤﻴﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﻓﻜﺮﺗﻪ‪،‬‬ ‫ﻻ ﺷﻚ ﺃﻥ ﻣﺴﻴﺮﺓ ﺍﻟﻌﻄﺎﺀ ﺍﻟﺘﻲ ﺭﺍﻛﻤﻬﺎ ﺍﻟﺮﺍﺋﺪ ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺴﺎﺭﻱ ﺗﻈﻞ‬ ‫ﻭﻓﻲ ﺣﺠﻢ ﻭﻗﻴﻤﺔ ﺍﻟﻤﺴﺎﻫﻤﻴﻦ ﻓﻴﻪ‪ ،‬ﺑﻤﺎ ﺗﻄﻔﺢ ﺑﻪ ﺻﻔﺤﺎﺗﻪ ﻣﻦ ﺷﻬﺎﺩﺍﺕ ﺻﺎﺩﻗﺔ‬ ‫ﻣﻦ ﺍﻟﺨﺼﻮﺑﺔ ﻭﻣﻦ ﺍﻟﺘﻨﻮﻉ ﺑﺸﻜﻞ ﺟﻌﻠﻬﺎ ﺗﺘﺤﻮﻝ ﺇﻟﻰ ﻋﻨﻮﺍﻥ ﻻﻧﺘﻤﺎﺀ ﻭﻃﻨﻲ ﺃﺻﻴﻞ‬ ‫ﻭﻣﺆﺛﺮﺓ ﻓﻲ ﺣﻖ ﺍﻟﻤﺤﺘﻔﻰ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻗﺮﺍﺀﺍﺕ ﻋﺎﺷﻘﺔ ﻭﺗﺤﻠﻴﻠﻴﺔ ﻓﻲ ﺑﻌﺾ ﻛﺘﺎﺑﺎﺗﻪ‬ ‫ﻳﺴﺘﺤﻖ ﺃﻥ ﺗﻔﺘﺨﺮ ﺑﻪ ﻣﻨﻄﻘﺔ ﺍﻟﺸﻤﺎﻝ ﻭﻋﻤﻮﻡ ﺑﻼﺩ ﺍﻟﻤﻐﺮﺏ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺗﺠﺮﺑﺔ ﻫﺬﺍ‬ ‫ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻭﺍﻟﺼﺤﻔﻴﺔ ‪ ..‬ﻓﻀﻼ ﻋﻤﺎ ﻳﺘﻀﻤﻨﻪ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻭﺛﺎﺋﻖ ﻭﺣﻮﺍﺭﺍﺕ ﻭﺫﻛﺮﻳﺎﺕ‬ ‫ﺍﻟﺪﻳﺒﻠﻮﻣﺎﺳﻲﺍﻟﻔﺬﻭﺍﻟﻤﺜﻘﻒﺍﻟﻨﺰﻳﻪﻭﺍﻹﻋﻼﻣﻲﺍﻟﻤﺘﻤﻜﻦ ﻭﺍﻟﻤﻨﺎﺿﻞﺍﻟﺴﻴﺎﺳﻲﺍﻟﺼﻠﺐ‪،‬‬ ‫ﻭﺃﻟﺒﻮﻡ ﺻﻮﺭ ﻧﺎﺩﺭ ﻟﻸﺳﺘﺎﺫ ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺴﺎﺭﻱ‪ ،‬ﻭﻛﻠﻬﺎ ﻧﺼﻮﺹ ﻭﻭﺛﺎﺋﻖ ﻭﺻﻮﺭ‬ ‫ﺗﺸﻜﻞ ﺧﻴﺮ ﻧﻤﻮﺫﺝﻋﻦ ﺗﺒﻠﻮﺭﺛﻤﺎﺭﺗﺮﺑﻴﺔﺍﻟﺤﺮﻛﺔﺍﻟﻮﻃﻨﻴﺔﺧﻼﻝﻣﺮﺣﻠﺔﻣﺎﺑﻌﺪﺣﺼﻮﻝ‬ ‫ﺗﻜﺸﻒ ﻋﻦ ﻣﺪﻯ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺤﻴﺎﺗﻴﺔ ﻟﻠﻤﺤﺘﻔﻰ ﺑﻪ‪ ،‬ﻓﻲ ﺗﺠﻠﻴﺎﺗﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ‪،‬‬ ‫ﺍﻟﺒﻼﺩ ﻋﻠﻰ ﺍﺳﺘﻘﻼﻟﻬﺎ ﺍﻟﺴﻴﺎﺳﻲ‪ .‬ﻓﺎﻟﺮﺟﻞ ﺇﺑﻦ ﺑﻴﺌﺔ ﺗﺮﺑﺔ ﺍﻟﺸﻤﺎﻝ ﺍﻟﻤﻌﻄﺎﺀﺓ‪ ،‬ﻭﻓﻴﻬﺎ‬ ‫ﻭﻓﻲ ﺯﺧﻤﻬﺎ ﻭﻓﻲ ﺍﻣﺘﻼﺋﻬﺎ ﺑﻌﺪﻳﺪ ﺍﻟﻤﺤﻄﺎﺕ ﺍﻟﻤﺸﺮﻗﺔ‪ ،‬ﻭﺍﻟﻤﻮﺍﻗﻒ ﺍﻟﻤﺸﺮﻓﺔ‪،‬‬ ‫ﺗﻠﻘﻰ ﻋﻨﺎﺻﺮ ﺗﻜﻮﻳﻨﻪ ﺍﻟﺬﻱ ﻇﻞ ﻳﻨﻬﻞ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻮﻃﻨﻲ ﺍﻟﺜﺮﻱ ﺍﻟﺬﻱ ﺃﻧﺘﺠﺘﻪ ﻫﺬﻩ‬ ‫ﻭﺍﻟﻤﺴﺆﻭﻟﻴﺎﺕ ﺍﻟﺠﺴﺎﻡ‪ ،‬ﻭﺍﻟﻤﺆﻟﻔﺎﺕ ﺍﻟﻤﻀﻴﺌﺔ‪ ،‬ﻭﺍﻟﻤﺴﺎﻫﻤﺎﺕ ﺍﻟﻤﺜﻴﺮﺓ ﻓﻲ ﺑﻨﺎﺀ ﺫﺍﻛﺮﺓ‬ ‫ﺍﻟﻤﻨﻄﻘﺔ ﺧﻼﻝ ﻋﻬﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻹﺳﺒﺎﻧﻲ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﺠﺎﺭﺏ ﺍﻟﻨﺨﺐ ﺍﻟﻤﺒﺎﺩﺭﺓ‬ ‫ﻟﻠﻤﺮﺣﻠﺔ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﺨﺎﻟﻖ ﺍﻟﻄﺮﻳﺲ ﻭﺍﻟﺤﺎﺝ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻨﻮﻧﺔ ﻭﺍﻟﻔﻘﻴﻪ‬ ‫ﻭﻃﻦ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺻﻮﺭﺗﻪ ﻭﻋﻦ ﻋﺪﺍﻟﺔ ﻗﻀﻴﺘﻪ‪ ،‬ﻭﻓﻲ ﺇﻳﺼﺎﻝ ﺻﻮﺕ ﺟﻴﻞ ﺑﻜﺎﻣﻠﻪ‪ ،‬ﻓﻲ‬ ‫ﻣﺤﻤﺪﺩﺍﻭﺩﻭﺍﻟﺸﻴﺦﺍﻟﺘﻬﺎﻣﻲﺍﻟﻮﺯﺍﻧﻲ‪ ،...‬ﺛﻢﻣﻦﺧﻼﻝﻣﺠﻤﻮﻋﺔﻣﻦ ﺍﻹﻃﺎﺭﺍﺕﺍﻟﻮﻃﻨﻴﺔ‬ ‫ﺍﻧﺘﻤﺎﺋﻪ ﺇﻟﻰ ﻣﺮﺣﻠﺔ ﺃﺳﺎﺳﻴﺔ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻤﻐﺮﺏ ﺍﻟﺤﺪﻳﺚ‪.«...‬‬ ‫ﺍﻟﺘﻲﺣﻤﻠﺖﻟﻮﺍﺀ ﻣﻮﺍﺟﻬﺔﻣﺸﺎﺭﻳﻊﺍﻟﺘﺪﺟﻴﻦﺍﻻﺳﺘﻌﻤﺎﺭﻱ‪،‬ﻣﺜﻠﻤﺎﻫﻮﺍﻟﺤﺎﻝ ﻣﻊﻣﺆﺳﺴﺔ‬ ‫ﺗﺘﻮﺯﻉ ﻣﻀﺎﻣﻴﻦ ﺍﻟﻜﺘﺎﺏ ﺑﻴﻦ ﻋﺪﺓ ﻣﻮﺍﺩ ﻣﺘﻜﺎﻣﻠﺔ ﺟﻤﻌﺖ ﺑﻴﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ‬ ‫»ﺍﻟﻤﻌﻬﺪﺍﻟﺤﺮ«ﻭ»ﻣﻌﻬﺪﻣﻮﻻﻱﺍﻟﻤﻬﺪﻱ«ﻭﺣﺰﺏﺍﻹﺻﻼﺡﺍﻟﻮﻃﻨﻲﻭ»ﺟﻤﻌﻴﺔ ﺍﻟﻄﺎﻟﺐ‬ ‫ﺍﻟﻤﺒﺎﺷﺮﺓﻭﺍﻟﺤﻮﺍﺭﺍﺕﺍﻟﺘﺸﺮﻳﺤﻴﺔﻭﺍﻟﺘﻮﺛﻴﻖﺍﻟﻔﻮﺗﻮﻏﺮﺍﻓﻲﻭﺍﻟﺒﻴﻮﻏﺮﺍﻓﻲ‪.‬ﻭﻗﺪﺳﺎﻫﻤﺖ‬ ‫ﺍﻟﻤﻐﺮﺑﻴﺔ«‪ ،...‬ﻭﻛﺬﻟﻚ ﺍﺳﺘﻠﻬﺎﻣﺎ ﻣﻦ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺘﺄﻃﻴﺮﻳﺔ ﺍﻟﺘﻲ ﺍﺿﻄﻠﻌﺖ ﺑﻬﺎ ﺻﺤﻒ‬ ‫ﻓﻲ ﻣﺠﻤﻞ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺩ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻮﺍﺯﻧﺔ ﻓﻲ ﻣﺠﺎﻻﺕ ﺍﻟﻌﻤﻞ‬ ‫ﺍﻟﻤﺮﺣﻠﺔ ﻭﻣﺠﻼﺗﻬﺎ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ‪ ،‬ﻣﺜﻠﻤﺎ ﻫﻮ ﺍﻟﺤﺎﻝ ﻣﻊ »ﺍﻷﺧﺒﺎﺭ« ﻭ»ﺍﻟﺤﻴﺎﺓ« ﻭ»ﺍﻟﺮﻳﻒ«‬ ‫ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻹﻋﻼﻣﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﻮﻃﻨﻲ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻣﻤﺎ ﻳﺸﻜﻞ ﺍﻋﺘﺮﺍﻓﺎ ﻣﺒﺎﺷﺮﺍ ﺑﺎﻟﻘﻴﻤﺔ‬ ‫ﻭ»ﺍﻟﻤﻌﺘﻤﺪ«ﻭ»ﺍﻟﺴﻼﻡ« ﻭ»ﺍﻷﻧﻴﺲ«ﻭ»ﻛﺘﺎﻣﺔ«‪...‬‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻳﺔﻟﺮﺻﻴﺪ ﺍﻷﺳﺘﺎﺫ ﻣﺤﻤﺪﺍﻟﻌﺮﺑﻲﺍﻟﻤﺴﺎﺭﻱﻭﻟﻨﺒﻞ ﺍﻟﻤﻘﺼﺪﻓﻲﺍﻟﺴﻴﺮﺓﻭﻟﻨﻘﺎﺀ‬ ‫ﻓﻤﻦ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺤﻴﺔ‪ ،‬ﻧﻬﻞ ﺍﻷﺳﺘﺎﺫ‬ ‫ﻣﺤﻤﺪ‬ ‫ﺍﻟﻌﺮﺑﻲ‬ ‫ﺍﻟﻤﺴﺎﺭﻱ‬ ‫ﺍﻟﻌﻨﺎﺻﺮ‬ ‫ﺍﻟﻐﺎﻳﺔ ﻓﻲ ﺍﻟﻤﺒﺎﺩﺭﺓ ﻭﻟﺮﻓﻌﺔ ﺍﻟﺴﻤﻮ ﻓﻲ ﺍﻟﻔﻌﻞ‪ .‬ﻭﻗﺪ ﺷﻤﻠﺖ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺩ ﻧﺺ‪ /‬ﻭﺛﻴﻘﺔ‬ ‫ﺍﻟﻨﺎﻇﻤﺔﺍﻟﺘﻲﺻﻨﻌﺖﺷﺨﺼﻴﺘﻪﻭﺃﻃﺮﺕﻓﻜﺮﻩﻭﻭﺟﻬﺖﻣﺴﺎﺭﻩﺍﻟﻤﺴﺘﻘﺒﻠﻲ‪.‬ﻫﻲﺗﺮﺑﻴﺔ‬ ‫ﻟﻌﻼﻝ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﻭﻣﺴﺎﻫﻤﺎﺕ ﻟﻜﻞ ﻣﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﻏﻼﺏ‪ ،‬ﻭﻋﺒﺪ‬ ‫ﺟﻴﻞ ﺗﺮﺑﻰﻋﻠﻰﺍﻹﺧﻼﺹﻟﻠﻤﺒﺪﺃ ﻭﻋﻠﻰﺍﻟﻮﻓﺎﺀﻟﻠﻤﻌﺘﻘﺪ ﻭﻋﻠﻰﺍﻟﺒﺬﻝﻓﻲﺍﻟﻌﻄﺎﺀ‪.‬ﻭﻗﺒﻞ‬ ‫ﺍﻟﻮﻫﺎﺏﺑﻦﻣﻨﺼﻮﺭ‪،‬ﻭﻣﺒﺎﺭﻙﺭﺑﻴﻊ‪،‬ﻭﺃﺣﻤﺪﺍﻟﻤﺪﻳﻨﻲ‪،‬ﻭﺳﻌﻴﺪﺑﻨﺴﻌﻴﺪﺍﻟﻌﻠﻮﻱ‪،‬ﻭﻟﻄﻴﻔﺔ‬ ‫ﻛﻞ ﺫﻟﻚ‪ ،‬ﻇﻞ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻤﺴﺎﺭﻱ ﺷﺪﻳﺪ ﺍﻹﺧﻼﺹ ﻓﻲ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﻤﻜﻮﻧﺎﺕ ﺍﻟﻬﻮﻳﺎﺗﻴﺔ‬ ‫ﺃﺧﺮﺑﺎﺵ‪،‬ﻭﻣﺤﻤﺪﺑﻮﺧﺰﺍﺭ‪،‬ﻭﻋﺒﺪﺍﻟﺮﻓﻴﻊﺟﻮﺍﻫﺮﻱ‪،‬ﻭﻣﺤﻤﺪﺍﻟﺼﺪﻳﻖﻣﻌﻨﻴﻨﻮ‪،‬ﻭﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺍﻟﺨﺎﺻﺔﺑﻤﻨﻄﻘﺔﺍﻟﺸﻤﺎﻝ‪،‬ﻭﻋﻜﺲﺫﻟﻚ ﻓﻲﺍﻟﻜﺜﻴﺮ ﻣﻦﺍﻷﻋﻤﺎﻝﻭﺍﻟﻜﺘﺎﺑﺎﺕﺍﻟﺘﻲﻋﺮﻓﺖ‬ ‫ﺍﻟﺴﻮﻻﻣﻲ‪ ،‬ﻭﻣﻴﻐﻴﻞ ﺃﻧﺨﻴﻞ ﻣﻮﺭﺍﺗﻴﻨﻮﺱ‪ ،‬ﻭﺭﺿﻮﺍﻥ ﺍﺣﺪﺍﺩﻭ‪ ،‬ﻭﻣﺤﻤﺪ ﺍﻟﻬﺮﺍﺩﻱ‪ ،‬ﻭﻋﺒﺪ‬ ‫ﻃﺮﻳﻘﻬﺎﺇﻟﻰﺍﻟﻨﺸﺮ‪.‬ﻓﻬﻮﺍﻟﻜﺎﺗﺐ ﺍﻟﻤﺘﻤﻴﺰﻭﺍﻟﻤﻨﺨﺮﻁ ﻓﻲﻗﻀﺎﻳﺎﺍﻟﻮﻃﻦﺍﻟﻜﺒﺮﻯ‪،‬ﺑﻨﻔﺲ‬ ‫ﺍﻟﻮﺍﺣﺪ ﻧﺎﺻﺮ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺃﻛﻤﻴﺮ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺤﻖ ﺍﻟﻌﺰﻭﺯﻱ‪ ،‬ﻭﻓﺎﻃﻤﺔ ﺍﻟﻤﻴﻤﻮﻧﻲ‪ ،‬ﻭﻧﺒﻴﻞ‬ ‫ﺍﻟﻘﺪﺭﺍﻟﺬﻱﻇﻞﻓﻴﻪﻣﺤﺴﻨﺎﻟﻺﻧﺼﺎﺕﻟﻨﺒﺾﺍﻟﺸﻤﺎﻝﺍﻟﻌﻤﻴﻖ ﻭﻟﺘﺤﻮﻻﺗﻪﺍﻟﺒﻨﻴﻮﻳﺔ ﺍﻟﺘﻲ‬ ‫ﺩﺭﻳﻮﺵ‪ ،‬ﻭﻋﺎﺩﻝ ﺍﻹﺩﺭﻳﺴﻲ‪.‬‬ ‫ﻣﺴﺖ ﻣﺴﺎﺭﻩ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﺮﺍﻫﻦ‪.‬‬ ‫‪±Ó`Z‬‬ ‫‪ÜÉàµdG‬‬ ‫ﻟﻘﺪ ﺍﺳﺘﻄﺎﻋﺖ ﻣﺠﻤﻞ ﻫﺬﻩ ﺍﻟﻤﺴﺎﻫﻤﺎﺕ ﺇﻋﺎﺩﺓ ﺗﺴﻠﻴﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺟﻮﺍﻧﺐ ﺍﻹﺷﻌﺎﻉ ﻓﻲ‬ ‫ﻭﺍﻋﺘﺮﺍﻓﺎ ﻣﻦ ﻣﻐﺎﺭﺑﺔ ﺍﻟﻴﻮﻡ ﺑﻘﻴﻤﺔ ﺍﻟﻌﻄﺎﺀ ﺍﻟﻤﻌﺮﻓﻲ ﻭﺍﻹﻋﻼﻣﻲ ﻭﺍﻟﻮﻃﻨﻲ ﺍﻟﺮﺍﺋﺪ ﻟﻸﺳﺘﺎﺫ ﻣﺤﻤﺪ‬ ‫ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺴﺎﺭﻱ‪ ،‬ﻓﻘﺪ ﻋﺮﻓﺖ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺗﻨﻈﻴﻢ ﺳﻠﺴﻠﺔ ﻣﻦ ﺣﻠﻘﺎﺕ ﺗﻜﺮﻳﻢ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻔﺬﺓ‪ ،‬ﺇﻣﺎ ﻓﻲ ﺗﺠﺮﺑﺔ ﺍﻟﺮﺍﺋﺪ ﺍﻟﻤﺴﺎﺭﻱ‪ ،‬ﺑﻞ ﻭﺗﺠﺎﻭﺯ ﺍﻷﻣﺮ ﺫﻟﻚ ﺇﻟﻰ ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﻣﺠﻤﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﺒﺮﻯ ﺍﻟﺘﻲ ﺗﺸﻐﻞ ﺑﺎﻝ ﺍﻟﻤﺤﺘﻔﻰ‬ ‫ﺷﻜﻞ ﻟﻘﺎﺀﺍﺕ ﻭﻧﺪﻭﺍﺕ ﺍﺣﺘﻔﺎﺋﻴﺔ ﺃﻭ ﻓﻲ ﺷﻜﻞ ﺑﺮﺍﻣﺞ ﺗﻮﺛﻴﻘﻴﺔ ﺃﻭ ﻓﻲ ﺷﻜﻞ ﺇﺻﺪﺍﺭﺍﺕ ﺗﺼﻨﻴﻔﻴﺔ ﻭﺗﻮﺛﻴﻘﻴﺔ‪ .‬ﻓﻲ ﺇﻃﺎﺭ ﺑﻪ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﻣﺴﻴﺮﺗﻪ ﺍﻟﻄﻮﻳﻠﺔ ﻓﻲ ﺍﻟﻌﻄﺎﺀ ﻭﻓﻲ ﺗﺨﺼﻴﺐ ﺍﻟﺮﺅﻯ ﻭﺍﻟﻤﻮﺍﻗﻒ‪ ،‬ﺩﻓﺎﻋﺎ ﻋﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﺒﺮﻯ ﻟﻠﻮﻃﻦ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﺎﻡ‪ ،‬ﻳﻨﺪﺭﺝ ﺻﺪﻭﺭ ﻛﺘﺎﺏ »ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺴﺎﺭﻱ‪ :‬ﺫﺍﻛﺮﺓ ﻭﻃﻦ ﻭﺻﻮﺕ ﺟﻴﻞ«‪ ،‬ﻭﺫﻟﻚ ﺻﻴﻒ ﺍﻟﺴﻨﺔ ﻭﻟﻠﻤﻮﺍﻃﻨﻴﻦ‪ .‬ﻭﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﻛﺘﺎﺏ »ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺴﺎﺭﻱ‪ :‬ﺫﺍﻛﺮﺓ ﻭﻃﻦ ﻭﺻﻮﺕ ﺟﻴﻞ« ﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻌﻴﺪ‬ ‫ﺍﻟﺠﺎﺭﻳﺔ )‪ ،(2012‬ﻓﻲ ﻣﺎ ﻣﺠﻤﻮﻋﻪ ‪ 287‬ﺻﻔﺤﺔ ﻣﻦ ﺍﻟﺤﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺿﻤﻦ ﻣﻨﺸﻮﺭﺍﺕ »ﻣﺆﺳﺴﺔ ﻣﻨﺘﺪﻯ ﺃﺻﻴﻠﺔ«‪ .‬ﻓﺘﺢ ﺻﻔﺤﺎﺕ ﺫﺍﻛﺮﺓ ﺍﻟﺮﺟﻞ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺧﻼﺻﺔ ﺗﻔﺎﻋﻞ ﺣﻀﺎﺭﻱ ﻣﻤﺘﺪ ﻓﻲ ﺍﻟﺰﻣﻦ ﻋﺮﻓﺘﻪ ﻣﻨﻄﻘﺔ ﺍﻟﺸﻤﺎﻝ ﺧﻼﻝ ﻋﻘﻮﺩ‬ ‫ﻭﺍﻟﻜﺘﺎﺏ ـ ﻓﻲ ﺍﻷﺻﻞ ـ ﺗﺠﻤﻴﻊ ﻟﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﺪﺍﺧﻼﺕ ﻭﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﺘﻲ ﺳﺎﻫﻢ ﺑﻬﺎ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻣﻌﺎﺭﻑ ﺍﻟﻘﺮﻥ‪ ،20‬ﻭﺃﻧﺠﺐ ﻣﻌﺎﻟﻢ ﻣﻀﻴﺌﺔ ﻓﻲ ﺳﻤﺎﺀ ﺍﻻﻧﺘﻤﺎﺀ ﺍﻟﻮﻃﻨﻲ ﺍﻟﻤﺸﺘﺮﻙ ﻟﻤﻐﺎﺭﺑﺔ ﺍﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ‪ .‬ﻫﻲ ﺫﺍﻛﺮﺓ ﻓﺮﺩﻳﺔ‬ ‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﻤﺴﺎﺭﻱ ﻭﻣﻦ ﻣﺠﺎﻳﻠﻴﻪ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﺘﻲ ﺍﻫﺘﻢ ﺑﻬﺎ‪ ،‬ﻣﻌﺮﻓﻴﺎ ﻭﺛﻘﺎﻓﻴﺎ ﻭﺇﻋﻼﻣﻴﺎ ﻭﺳﻴﺎﺳﻴﺎ ﻭﺇﻧﺴﺎﻧﻴﺎ‪ .‬ﺗﻌﻴﺪ ﺗﺠﻤﻴﻊ ﺍﻟﺨﻴﻮﻁ ﺍﻟﻨﺎﻇﻤﺔ ﻟﻤﻜﻮﻧﺎﺕ ﺍﻟﻬﻮﻳﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺠﻤﺎﻋﻴﺔ ﻟﻤﻨﻄﻘﺔ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﺑﺨﺼﻮﺻﻴﺎﺗﻬﺎ ﻭﺑﺒﻨﻴﺎﺗﻬﺎ‬ ‫ﻭﻗﺪ ﺷﻜﻠﺖ ﻣﺠﻤﻮﻉ ﻫﺬﻩ ﺍﻟﻤﺴﺎﻫﻤﺎﺕ ﺍﻟﻤﻮﺍﺩ ﺃﺳﺎﺱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺗﻢ ﺗﻮﺯﻳﻌﻪ ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺘﻜﺮﻳﻤﻲ ﻭﺑﺘﺤﻮﻻﺗﻬﺎ‪ ،‬ﻭﺃﺳﺎﺳﺎ ﺑﺈﺑﺪﺍﻋﺎﺗﻬﺎ ﺍﻟﺮﺍﺋﺪﺓ ﺍﻟﺘﻲ ﺍﺭﺗﺒﻄﺖ ﺑﺎﺳﻢ ﺟﻴﻞ ﺍﻟﻤﺮﺣﻠﺔ‪ ،‬ﺟﻴﻞ ﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺴﺎﺭﻱ ﻭﺃﺣﻤﺪ‬ ‫ﺍﻟﺬﻱ ﻧﻈﻤﺘﻪ »ﻣﺆﺳﺴﺔ ﻣﻨﺘﺪﻯ ﺃﺻﻴﻠﺔ« ﻟﻔﺎﺋﺪﺓ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻤﺴﺎﺭﻱ ﺿﻤﻦ ﻓﻌﺎﻟﻴﺎﺕ »ﻣﻮﺳﻢ ﺃﺻﻴﻠﺔ ﺍﻟﺪﻭﻟﻲ« ﻟﺴﻨﺔ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﻘﺎﻟﻲ ﻭﻣﺤﻤﺪ ﺍﻟﺒﻮﻋﻨﺎﻧﻲ ﻭﻣﺤﻤﺪ ﺍﻟﺼﺒﺎﻍ ﻭﺍﻟﺨﻤﺎﺭ ﺍﻟﻜﻨﻮﻧﻲ ﻭﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻄﺒﺎﻝ ﻭﻣﺤﻤﺪ ﺍﻟﻌﺮﺑﻲ‬ ‫‪ .2012‬ﻭﻗﺪ ﺃﺟﻤﻞ ﺍﻟﻨﺎﻗﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻌﻼﻡ‪ ،‬ﺍﻟﺬﻱ ﺃﺷﺮﻑ ﻋﻠﻰ ﺇﻋﺪﺍﺩ ﻣﻮﺍﺩ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻬﺬﺍ ﺍﻹﺻﺪﺍﺭ ﺍﻟﺨﻄﺎﺑﻲ‪...‬ﻭﺍﻟﻼﺋﺤﺔﻃﻮﻳﻠﺔ‪.‬‬

‫َ‬ ‫ّ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ﺍﻟﺬ‬ ‫ـﻲ‬ ‫ﺴ‬ ‫ﻟ‬ ‫ـﺪ‬ ‫ﻧ‬ ‫ﺍﻷ‬ ‫ـﺐ‬ ‫ﺋ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ّ‬ ‫ﺍﻟﺪﻫﺮ ﻟﻢ ُ‬ ‫ﺃَﺗَﻰ ﻋﻠﻰ ﺍﻟ َﻌ َﺮ ِﺏ ِﺣ ٌ‬ ‫ﻭﺍﻟﺴﻼﻃﻴﻦ ﻭﺃ ْﻧ َﺒﺎﺀ‬ ‫ﻴﻦ ﻣﻦ ّ‬ ‫ﺘﺐ ﺗﺎﺭﻳﺨﻬﻢ ﺇﻻ ﺃﺧﺒﺎﺭ ﺍﻟﻤﻠﻮﻙ ّ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻳﻘﺮﺅﻭﻥ ﻓﻲ ُﻛ ِ‬ ‫ُ‬ ‫ﻣﺘﺨﺼ ُﺼﻮﻥ ﻓﻲ ﺇﻧﺠﺎﺯ ﻣﺜﻞ‬ ‫ﺍﻟﺨﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ‪ ،‬ﻭﺇﺫﺍ َﺣﺎ ُﺩﻭﺍ ﻋﻦ ﺫﻟﻚ ﻋﺜﺮﻭﺍ ﻋﻠﻰ ِﺳ َﻴ ِﺮ ﺍﻟ ُﻮﻻﺓ ﻭﺍﻟ ُﻮﺯﺭﺍﺀ‪ .‬ﻭﻗﺪ ﻇﻬﺮ ُﻣﺆﺭﺧﻮﻥ ِّ‬ ‫ﻫﺬﻩ ُ‬ ‫ﺍﻟﻤ َﺰ َّﻭﺭ ﻭﺣﺪﻳ َﺜﻬﻢ ّ‬ ‫ﺑﺴ ْﻬ ٍﻢ ﺃَ ْﻭ َﻓﺮ‪ .‬ﻭﺑﻌﺪ ُﻣ ّﺪﺓ ﻃﻤﺤﺖ ُﻧﻔﻮﺱ‬ ‫ﺍﻟﻜﺘﺐ ﺣﺘﻰ َﻣ ّﻞ ﺍﻟﻨﺎﺱ ﻛﻼﻣﻬﻢ ُ‬ ‫ﺍﻟﻀﺎﺭﺏ ﻓﻲ ﺍﻟ ِّﻨﻔﺎﻕ َ‬ ‫ﺍﻟﻤ َﺆ ِّﺭ ِﺧﻴﻦ ﺇﻟﻰ ﺍﻟﺘّﺤﻠﻴﻖ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺧﺎﺭﺝ ﺃﺳﻮﺍﺭ ﺍﻟﺴﻠﻄﺔ‪ ،‬ﻓﺠﺎﺀ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻭ َﻗ َﻠ َﺐ ﺍﻟﻄﺎﻭﻟﺔ ﻋﻠﻰ َﻛ َﺘ َﺒ ِﺔ ﺍﻟﺒﻼﻁ‬ ‫ﺑﻌﺾ ُ‬ ‫ﻭﺍﻟﻤﻐ ّﻔ ِﻠﻴﻦ«‪ ،‬ﻓﻘﺪ ﺭﺃﻯ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺠﻠﻴﻞ ﺃﻥ ﺗﻠﻚ ﺍﻟﻔﺌﺔ ﻣﻦ‬ ‫ﻭ ُﻣ َﺆ ِّﺭ ِﺧﻲ ﺍﻟ ُﻘﺼﻮﺭ ﻭﺃﺧﺮﺝ ﻟﻠﻨﺎﺱ ﻛﺘﺎﺏ »ﺃﺧﺒﺎ ُﺭ َ‬ ‫ﺍﻟﺤ ْﻤﻘﻰ ُ‬ ‫ﻋﻤﻦ ﻳﻘﻒ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻬﺮﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﻗﺪ ﺳﺌﻢ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻟﻨﺎﺱ ﻻ َﺗ ِﻘ ُّﻞ ـ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ ـ ِﻗ َ‬ ‫ﻴﻤ ًﺔ ّ‬ ‫ﺃﻭﻋﻦﺍﻟﺤﻴﻮﺍﻧﺎﺕﻭﺍﻟﻬﻮﺍﻡ‪،‬ﻛﻤﺎﺻ َﻨ َﻊ ﺍﻟﺤﺎﻓﻆ‬ ‫ﺍﻟﻄﺒﻴﻌﻴﺔﺍﻟﺨﺎﺭﻗﺔ‬ ‫ﻣﻦﺍﻟﺘﺄﺭﻳﺦﻟﻠﺒﺸﺮﻓﺎﻧﻄﻠﻖﻳﻜﺘﺐﻋﻦﺑﻌﺾﺍﻟﻈﻮﺍﻫﺮ‬ ‫َ‬ ‫ﺍﻟﺼﻠﺼﻠﺔ ﻋﻦ َﻭ ْﺻ ِﻒ ﺍﻟ ّﺰﻟﺰﻟﺔ«‪ ،‬ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺍﻟﺠﺎﺣﻆ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺤﻴﻮﺍﻥ«‪.‬‬ ‫ﺍﻟﺴﻴﻮﻃﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻛﺸﻒ ّ‬ ‫ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻧﺒﺤﺚ ﻓﻲ ﻣﻮﺿﻮﻉ ﻃﺮﻳﻒ ُﻧ َﺆ ِّﺭ ُﺥ ﺑﻪ ﻟﺠﺎﻧﺐ ﻣﻦ ﺗﺎﺭﻳﺦ ﺣﻴﻮﺍﻧﺎﺕ ﺍﻷﻧﺪﻟﺲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻧﺘﻨﺎﻭﻝ‬ ‫ﻓﻴﻪ ﺣﻴﻮﺍﻥ ِّ‬ ‫ﻛﻼﻡ ﺃﺑﻲ ﺣ ّﻴﺎﻥ‬ ‫ﺍﻟﺬﺋﺐ‪ ،‬ﻭﻫﻮ ﺣﻴﻮﺍﻥ ﻣﻌﺮﻭﻑ ﻭﻣﻮﺟﻮﺩ ﻓﻲ َﺷﺘّﻰ ﺍﻷﺻﻘﺎﻉ ﺇﻻ ﻓﻲ ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ ﺇﺫﺍ ﻛﺎﻥ ُ‬ ‫َ‬ ‫ّ‬ ‫ٌ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ﻲﺻﻘ ِﻌﻨﺎﺍﻷﻧ َﺪﻟ ِﺴ ّﻲ‪،‬ﻭ ُﻳ ْﺠ َﻤ ُﻊ‬ ‫ﺍﻷﻧﺪﻟﺴﻲﺻﺤﻴﺤﺎ‪،‬ﻓﻘﺪﻗﺎﻝﻓﻲﺗﻔﺴﻴﺮﻛﻠﻤﺔ» ِﺫﺋ‬ ‫ِ‬ ‫ﺲ ِﻓ ُ‬ ‫ﺐ«‪»:‬ﺍﻟﺬﺋ ُﺐ َ‬ ‫‪:‬ﺳ ُﺒ ٌﻊ َﻣ ْﻌ ُﺮﻭﻑ‪َ ،‬ﻭﻟ ْﻴ َ‬ ‫َ‬ ‫ﺎﻥ«)‪.(1‬‬ ‫ﺎﺏ َﻭ ُﺫ ْﺅ َﺑ ٍ‬ ‫َﻋ َﻠﻰ ﺃ ْﺫ ُﺅ ٍﺏ َﻭ ِﺫ َﺋ ٍ‬ ‫ﺃﻥ ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ َﺧ َﻠ ْﺖ ِﻣ َﻦ ِّ‬ ‫ﺍﻟﺬ َﺋﺎﺏ؟‬ ‫ﻓﻬﻞ ﺻﺤﻴﺢ ّ‬ ‫ْ‬ ‫ﺃﻧﺪﻟﺴﻲ‬ ‫ﻦ‬ ‫ﻋ‬ ‫ﺭ‬ ‫ﺻﺎﺩ‬ ‫ﻡ‬ ‫ﺍﻟﻤﺘﻘﺪ‬ ‫ﺇﻥ ﺍﻟﻜﻼﻡ‬ ‫ﺗﺘﺮﺟﺢ‬ ‫ﻭﺑﺎﻟﺘﺎﻟﻲ‬ ‫ﻭﻫﻮﺍﻡ‪،‬‬ ‫ﺣﻴﻮﺍﻧﺎﺕ‬ ‫ﻣﻦ‬ ‫ﻏﺎﺑﺎﺗﻬﺎ‬ ‫ﻳﺴﻜﻦ‬ ‫ﻭﻣﺎ‬ ‫ﺑﺒﻠﺪﻩ‬ ‫ﻋﺎﺭﻑ‬ ‫ّ‬ ‫ّ‬ ‫ٌَ‬ ‫ّ‬ ‫ٍّ‬ ‫ﺑﻌﺾ ﺍﻟ ُّﻨ ُﺼﻮﺹ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﺗ ِّ‬ ‫ﺗﺤﺪﺙ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻤﺮﺍﻛﺸﻲ‬ ‫ﻭﺃﻥ‬ ‫ُﻫﻨﺎ ﻛ ّﻔﺔ ﺍﻟﺘّﺼﺪﻳﻖ ﻟﻘﻮﻟﻪ‪ ،‬ﺳﻴﻤﺎ ّ‬ ‫ُﻌﺰﺯ ﻛﻼﻣﻪ‪ ،‬ﻓﻘﺪ ّ‬ ‫ﺍﻟﻤﺆﺫﻳﺔ‬ ‫ﻋﻦ ﺟﺰﻳﺮﺓ ﻣﻴﻮﺭﻗﺔ ﺍﻷﻧﺪﻟﺴﻴﺔ‪ ،‬ﻓﺬﻛﺮ ﺃﺛﻨﺎﺀ ﻭﺻﻔﻬﺎ‪» :‬ﺍﺗّﻔﻖ ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﺃﻧﻬﻢ َﻟ ْﻢ َﻳ َﺮ ْﻭﺍ ﻓﻴﻬﺎ ﺷﻴﺌﺎً ﻣﻦ ﺍﻟﻬﻮﺍﻡ ُ‬ ‫ّ‬ ‫ﻗﻂ ُﻣﻨﺬ ُﻋ ِّﻤﺮﺕ ِﻣ ْﻦ ِﺫ ْﺋ ٍﺐ ﺃَ ْﻭ َﺳ ُﺒ ٍﻊ ﺃَ ْﻭ َﺣ َّﻴ ٍﺔ ﺃَ ْﻭ َﻋ ْﻘ َﺮ ٍﺏ ﺇَِﻟﻰ َﻏ ْﻴ ِﺮ َﺫِﻟ َﻚ ِﻣ َّﻤﺎ ُﻳ ْﺨ َﺸﻰ َﺿ َﺮ ُﺭ ُﻩ«)‪.(2‬‬ ‫ّ‬ ‫ْ‬ ‫ﺍﻟﺬﺋﺐ‪ ،‬ﻓﺈﻧﻪ ﻻ ُﻳ ْﺒ ِﻌ ُﺪ ْﺍﺣ ِﺘ َﻤﺎﻝ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺇﻥ ﻛﺎﻥ ُﻳ َﺆ ِّﻛ ُﺪ ﻋﺪﻡ ﺭﺅﻳﺔ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺠﺰﻳﺮﺓ ﺍﻷﻧﺪﻟﺴﻴﺔ ﻟﺤﻴﻮﺍﻥ ِ‬ ‫ُﺭ ْﺅ َﻳ ِﺘ ِﻬ ْﻢ َﻟ ُﻪ ﻓﻲ ﻣﻜﺎﻥ ﺁﺧﺮ ِﻣ ْﻦ ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ‪ .‬ﻭﻟﻘﺪ ﻋﺜﺮﻧﺎ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺘﻲ ﺗﻨﻘﺾ ﻛﻼﻡ‬ ‫ﺃﻥ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻨﻌﻢ ﺍﻟﺤﻤﻴﺮﻱ ﻗﺎﻝ ﻓﻲ‬ ‫ﺃﺑﻲ ﺣ ّﻴﺎﻥ‬ ‫ﺍﻟﻤﺘﻘﺪﻡ‪َ .‬ﻓ ِﻤ َّﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ُﻭﺟﻮﺩ ﺣﻴﻮﺍﻥ ﺍﻟﺬﺋﺐ ﺑﺄﺭﺽ ﺍﻷﻧﺪﻟﺲ ّ‬ ‫ِّ‬ ‫ﺃﻥ ﺑﺴﺎﺣﻞ ﺃَ ْﻟ ْ‬ ‫ﻭﺻﻒ ﺇﻗﻠﻴﻢ ﺃَ ْﻟ ْ‬ ‫ﺶ َﻣﺮﺳﻰ ُﻳﻌﺮﻑ ِﺑ َﺸ ْﻨ َﺖ ُﺑ ْ‬ ‫ﻮﻝ َﺣ َﺠﺮﺍً ُﻳﻌﺮﻑ‬ ‫ﺶ ﺍﻟﻮﺍﻗﻊ ﺷﺮﻕ ﺍﻷﻧﺪﻟﺲ‪» :‬ﻭﻣﻦ ﺍﻟﻐﺮﺍﺋﺐ ّ‬ ‫ﺑﺤﺠﺮ ِّ‬ ‫ﻓﺈﻥ‬ ‫ﺍﻟﺬ ْﺋ ِﺐ‪ ،‬ﺇﺫﺍ ُﻭﺿﻊ ﻋﻠﻰ ﺫﺋﺐ ﺃﻭ ﺳﺒﻊ ﻟﻢ ﻳﻜﻦ ﻟﻪ ُﻋﺪﻭﺍﻥ‪ ،‬ﻭ َﻓﺎ َﺭ َﻕ ﻃﺒﻌﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ«)‪ .(3‬ﻭﻣﻬﻤﺎ ﻳﻜﻦ ِﻣ ْﻦ ﺃﻣﺮ‪ّ ،‬‬ ‫َﺗ َﺮ ُّﺩ َﺩ ﺣﻴﻮﺍﻥ ِّ‬ ‫ﺍﻟﺬﺋﺐ ﻓﻲ ُﻧ ُﺼﻮﺹ ﺍﻷﺩﺏ ﺍﻷﻧﺪﻟﺴﻲ ﻳﺪﻓﻊ ﻛﻞ ﺍﻋﺘﻘﺎﺩ ُ‬ ‫ﺑﺨﻠﻮ ﺃﺭﺽ ﺍﻷﻧﺪﻟﺲ ﻣﻨﻪ ﻭﻳﻨﻘﺾ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ‬ ‫ﻣﻌﺮﻓﺔ ﺃﻫﻠﻬﺎ ﻟﻪ‪ .‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﺸﻮﺍﻫﺪ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺷﻌﺮ ﻋﺪﺩ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻷﻧﺪﻟﺲ ﻣﻨﻬﻢ‪ :‬ﺍﺑﻦ ﻟﺐ ﺍﻟﻌﻘﺒﻴﻨﻲ)‪ ،(4‬ﻭﺍﺑﻦ‬ ‫ﺍﻟﻤ َﻄ ِّﺮﻑ ﺍﺑﻦ ﻋﻤﻴﺮﺓ ﺍﻟﻤﺨﺰﻭﻣﻲ)‪ (6‬ﻭﺍﺑﻦ ُﺧﻤﻴﺲ)‪ ،(7‬ﻭﺃﺑﻮ ُﻋﻤﺮ ﺍﻟﻘﺴﻄ ِّﻠﻲ)‪ ،(8‬ﻭﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‬ ‫ّ‬ ‫ﺍﻟﺤﺪﺍﺩ ﺍﻟﺴﺮﻗﺴﻄﻲ)‪ (5‬ﻭﺃﺑﻮ ُ‬ ‫)‪(10‬‬ ‫ﺍﻟﻤﻔﺴﺮﻳﻦ ﺍﻷﻧﺪﻟﺴﻴﻴﻦ ﻣﻨﻬﻢ‬ ‫ﺍﺑﻦ ﺯﻳﺪﻭﻥ)‪ ،(9‬ﻭﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺩﺑﻴﺔ ‪ .‬ﻛﻤﺎ ﻧﻠﻘﻰ ﺫﻟﻚ ﻋﻨﺪ ﺑﻌﺾ‬ ‫ِّ‬ ‫)ﻫ ْﻮﻧﺎً(‬ ‫ﻫﻮﻧﺎ«‪»:‬ﻭﺫﻫﺒﺖ ِﻓ ْﺮ َﻗ‬ ‫ﺍﺑﻦﻋﻄﻴﺔﺍﻟﻐﺮﻧﺎﻃﻲ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻲﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪»:‬ﻳﻤﺸﻮﻥﻋﻠﻰﺍﻷﺭﺽ‬ ‫ّ‬ ‫ْ‬ ‫ﺔﺇﻟﻰﺃﻥ َ‬ ‫ُﻣﺮﺗﺒﻂﺑﻘﻮﻟﻪﺗﻌﺎﻟﻰ‪):‬ﻳﻤﺸﻮﻥﻋﻠﻰﺍﻷﺭﺽ(ﺃﻱﺍﻟﻤﺸﻲﻫﻮ ﺍﻟﻬﻮﻥ‪،‬ﻭﻳﺸﺒﻪﺃﻥ ُﻳﺘﺄ ّﻭﻝﻫﺬﺍﻋﻠﻰﺃﻥﺗﻜﻮﻥﺃﺧﻼﻕﺫﻟﻚ‬ ‫ﺎﻃ ٌﻞ؛‬ ‫ﺍﻟﻤﺎﺷﻲ )ﻫﻮﻧﺎً( ُﻣ َﻨ ِ‬ ‫ﺍﻟﻤ ْﺸﻲ ﻭﺣﺪﻩ ﻓ َﺒ ِ‬ ‫ﺍﻟﻤﺮﺍ ُﺩ ِﺻ َﻔ َﺔ َ‬ ‫ﺎﺳ َﺒ ًﺔ ﻟﻤﺸﻴﻪ‪ ،‬ﻓﻴﺮﺟﻊ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﻧﺤﻮ ﻣﺎ ﺑ ّﻴﻨﺎﻩ‪ .‬ﻭﺃ ّﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ُ‬ ‫ً‬ ‫ﻭﻫﻮ ِﺫ ْﺋ ُﺐ ﺃَ ْﻃ َﻠﺲ«)‪.(11‬‬ ‫ﺍ‬ ‫ﺪ‬ ‫ﻳ‬ ‫ﻭ‬ ‫ﺭ‬ ‫ﺎﺵ َﻫ ْﻮﻧﺎً ُ َ ْ ُ‬ ‫ﻷ ّﻧﻪ ُﺭ َّﺏ َﻣ ٍ‬ ‫ﻭﺃﻥ ﺃﻫﻠﻬﺎ ﻗﺪ‬ ‫ﺃﻥ ﺍﻟﺬﺋﺐ ُﻭﺟﺪ ﺑﺄﺭﺽ ﺍﻷﻧﺪﻟﺲ‪ّ ،‬‬ ‫ﻭﺛﻤﺔ ﻓﻲ ُﻛﺘﺐ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺮﺍﺟﻢ ﺍﻷﻧﺪﻟﺴﻴﺔ ﺷﻮﺍﻫﺪ ﻛﺜﻴﺮﺓ ﺗُﻔﻴﺪ ّ‬ ‫ّ‬ ‫ﻚﺑﻦﻛﻠﻴﺐ‪،‬ﺍﻟﻤﻌ ُﺮ َ‬ ‫َ‬ ‫ُ‬ ‫ﻠﻴﻞ‬ ‫ﻝﺍﺑﻦﺍﻟﻔﺮﺿﻲﻓﻲﺗﺮﺟﻤﺔﺧ ِﻠﻴﻞﺑﻦﻋﺒﺪﺍﻟﻤ ِﻠ‬ ‫ﺗﻌ ّﺮﻓﻮﺍﻋﻠﻰﺑﻌﺾﺃﻭﺻﺎﻓﻪ‪،‬ﻣﻦﺫﻟﻚ َﻗ ْﻮ‬ ‫ﻭﻑﺑﺨ ِ‬ ‫ُ‬ ‫ﺍﻟﺤﻤﻴﺪ‬ ‫ﺍﻟ َﻐ ْﻔﻠﺔ‪ ،‬ﻣﻦ ﺃﻫﻞ ُﻗ ْﺮ ُﻃ َﺒﺔ‪» :‬ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﻋﺒﺪ‬ ‫ﺷﻲ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺣﺪﺛﻨﻲ ﺃﺣﻤﺪ ﺑﻦ َﻋ ْﺒﺪ ﺍﷲ ﺍﻟ ُﻘ َﺮ‬ ‫ِ‬ ‫ﺇﺳﺤﺎﻕ ﺑﻦ َﺳ َﻠ َﻤﺔ‪ ،‬ﻗﺎﻝ‪َّ :‬‬ ‫ﻴﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ُﻣ ْﻐﻮ َﻱ ﻫﺬﻩّ ُ‬ ‫ﻭﻫﻮ ُﻳﺴﻤﻊ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﻟﻴﻪ َﺧ ِﻠ ٌ‬ ‫َﺧﻄﺮ َﺧ ِﻠﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻠﻚ َﻳﻮﻣﺎً ﻋ َﻠﻰ ُﻣ َﺤ َّﻤﺪ ﺑﻦ َّ‬ ‫ﺍﻷ َّﻣ ِﺔ‪.‬‬ ‫ﻭﺿﺎﺡ ُ‬ ‫ِ‬ ‫ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺯﺍﺩﻩ ﺍﺑﻦ َّ‬ ‫ﻭﺿﺎﺡ َﻋ َﻠﻰ ْ‬ ‫ﺃﻥ ﻗﺎﻝ‪ :‬ﻳﺎ َﻋ ْﻴ َﻨ ْﻲ ِﺫ ْﺋﺐ«)‪.(12‬‬ ‫َ‬ ‫ﺫﻟﻚﻓﻨﻘﻮﻝ‪:‬ﺇﻥ ﻷﺣﺪﺃُﺩﺑﺎﺀﺍﻷﻧﺪﻟﺲ‬ ‫ﻭﻛ َﻔﻰﺑﻬﺬﺍﺩﻟﻴﻼﻋﻠﻰ ُﻭﺟﻮﺩﺍﻟﺬﺋﺐ ﺑﺄﺭﺽﺃﻧﺪﻟﺲ‪ ،‬ﻭﻳﻤﻜﻦ ﺃﻥﻧﺰﻳﺪﻋﻠﻰ‬ ‫ّ‬ ‫ﻐﺎﻭﺭ ّ‬ ‫ﻴﻬﺎ‪» :‬ﻭ َﺭ َﻛ ْﻀ ُﺖ َﻣ ِﻄﻴ ِﺘﻲ‪،‬‬ ‫ﻣ‬ ‫ﺍﺑﻦ‬ ‫ـ ﻭﻫﻮ‬ ‫ﺍﻟﺸﺎﻃﺒﻲ )ﺗﻮﻓﻲ ﻋﺎﻡ ‪587‬ﻫـ( ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺬﺋﺐ‪ ،‬ﻣﻦ ُﺟﻤﻠﺔ َﻣﺎ ﻳﻘﻮﻝ ِﻓ َ‬ ‫ُ‬ ‫ِ‬ ‫ﻴﺖ ﺃَ َﻛ َﻤﺔ‪،‬ﺃَ‬ ‫ﻴﻬﺎ َﺯ ْﻣ َﺰ َﻣﺔ َﻭ َﻫ ْﻤ َﻬ َﻤﺔ‪َ ،‬ﻭ َﺗ َﺒ َّﻴ ْﻨ ُﺖ َﻓﺈ َﺫﺍﺃَ‬ ‫ﻳﺐ َﺿ ٍﺎﺭ‪َ ،‬ﺩﺍ ِﻣ َﻲ ِّ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﻴ‬ ‫ﻃ‬ ‫ﻭ‬ ‫ﻲ‬ ‫ﺘ‬ ‫ﻬ‬ ‫ﺟ‬ ‫ﻮ‬ ‫ﻟ‬ ‫ﺕ‬ ‫ﺍﻟﺸ ْﺪ َﻗ ْﻴ ِﻦ‬ ‫ﻓ‬ ‫ﻊ‬ ‫ﻤ‬ ‫ﺳ‬ ‫ﺸ‬ ‫ﻏ‬ ‫ﺫ‬ ‫ﻲ‪،‬ﺇ‬ ‫ﺘ‬ ‫ﺬ‬ ‫ﺎﺑ‬ ‫ﻧ‬ ‫ُ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ّ‬ ‫َﻭ َﻧ ََﻔ ْﺬ ِ‬ ‫ِ‬ ‫ِ ِ ٍ‬ ‫ﻭﺍﻵ َﺛﺎﺭ‪،‬ﺑ ِﺘ ْﻠ َﻚ َ‬ ‫َ‬ ‫ﻳﺖ ﺃَ ْﻭ ِﺩﻳ ٍﺔ َ‬ ‫ﺍﺏ ﺃَ ْﻧ ِﺪ َﻳ ٍﺔ‪،‬ﺃَ ّ‬ ‫ﻦ‬ ‫ﻴ‬ ‫ﻌ‬ ‫ﻴﺮﺍﻟ‬ ‫ﻬ‬ ‫‪،‬ﺷ‬ ‫َﻭﺍﻷ ْﻇ َﻔ ِﺎﺭ‬ ‫ﺍﻟﻬﺎ ِﺩﻱ‪ُ ،‬ﻣ ْﻌ ِﻀ َﻠ ُﺔ َﺩﺁ ِﺩﻱ‪،‬‬ ‫‪،‬ﺧ ِّﺮ ُ‬ ‫ﺍﻷ ْﻗ َﻄ ِﺎﺭ ِ‬ ‫ِ‬ ‫ﺯﻝ ُﻣ ْﺸ ِﺮ ُﻑ ﺍﻟ ّﺘ ِﻠﻴﻞ َﻭ َ‬ ‫َ‬ ‫ْ‬ ‫‪،‬ﺧ َّﺮ ُ‬ ‫ِ‬ ‫ِِ‬ ‫ﺍﻟﺴ ِﺒ َ‬ ‫ﺎﻝ َﻣﺎ َﻗﺘ َ‬ ‫ﺲ‪َ ،‬ﻃ َ‬ ‫َﻞ ﺍﻟ ُّﺮ ْﻋ َﻴﺎﻥ‪َ ،‬ﻭﺍ ْﻟ َﺘ َﻘ َﻒ ﺍﻟ ُّﺜ ْﻌ َﺒﺎﻥ‪َ ،‬ﻭﺃَ َﺧ َ‬ ‫ﻴﻞ‪َ ،‬ﻭﺃَ َﺫ َ‬ ‫ﺍﻕ‬ ‫ﺲ‪َ ،‬ﻭ َﻛَﺄ َّﻧ َﻤﺎ َﺗ َﻌ َّﺒ َﺪ ِﺑ ِﻘ َﺮﺍ َﺀ ِﺓ ُﺳﻮ َﺭﺓ َﻋ َﺒ َ‬ ‫ﺎﻑ َّ‬ ‫َﻳ ْﻨ ُﻈ ُﺮ ِﻣ ْﻦ َﻗ َﺒ ٍ‬

‫• ﺭﺷﻴﺪ ﺍﻟﻌﻔﺎﻗﻲ‬

‫ُﻬﺎ َﻋ َﻠﻰ ِﺫ َﺭﺍ ِﻋﻲ‪َ ،‬ﻭ ُﻗ ْﻠ ُﺖ ِﻟ َﻨ ْﻔ ِﺴﻲ َﻻ ُﺗ َﺮﺍ ِﻋﻲ‪َ ،‬ﻭ َﻭ َﻗ ْﻔ ُﺖ َﺛ ْﺒ َﺖ‬ ‫ﺍﻟﺴﺎ ِﺋ َﻤ َﺔ‬ ‫ﺍﻟﻌﺬﺍﺏ ﺍﻟ َﻮ ِﺑﻴﻞ‪َ ...،‬ﻓ َﻠ ْﻢ ﺃََﺭ ﺇَِّﻻ ِﺧ ْﻨ َﺠﺮﺍً َﻭ َﺷ ْﻤ َﻠﺔ‪َ ،‬ﻓ َﻠ َﻔ ْﻔﺘ َ‬ ‫َ‬ ‫َّ‬ ‫ﺎﻥ‪َ ...،‬ﻭﺃَ ْﺛ َﺒ ُّﺖ َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ﺍﻟﺠ َﻨ َ‬ ‫ُ‬ ‫ﺍﻟﺨ ْﻨ َﺠ َﺮ ِﻓﻲ َﺣ ْﻨ َﺠ َﺮ ِﺗ ِﻪ‪َ ،‬ﺣﺘَﻰ َﺗ َﻮﺍ َﺭﻯ ﺇَِﻟﻰ َﻗ ْﺒ َﻀ ِﺘﻪ‪َ ،‬ﻓ َﺨ َّﺮ َﻛﺎ ْﻟ َﻬ َﺪ ِﻑ َﺻ ِﺮﻳﻌﺎً‪،‬‬ ‫ﺒ‬ ‫ﺍﻟﺠ‬ ‫ﻦ‬ ‫ﻴ‬ ‫ﻋ‬ ‫ﺖ‬ ‫ﻣ‬ ‫ﺎ‬ ‫ﻧ‬ ‫ﻻ‬ ‫ﻠﺖ‬ ‫ﻗ‬ ‫ﻭ‬ ‫ﺎﻥ‪،‬‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ ْ ََ‬ ‫ِ‬ ‫َﻭ َﻋﺎ َﻳ ْﻨ ُﺖ ِﻣ ْﻦ ﺗ َ‬ ‫َﺨ ُّﺒ ِﻄ ِﻪ َﻣ ْﻨ َﻈﺮﺍً َﺷ ِﻨﻴﻌﺎً«)‪.(13‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﺑﻦ ﻣﻐﺎﻭﺭ ﻗﺪ َﻋ َّﺪ ﺻﻨﻴﻌﻪ ﻫﺬﺍ ﺷﺠﺎﻋ ًﺔ ﻭ ُﺑﻄﻮﻟ ًﺔ‪ ،‬ﻓﺈﻥ ﺃﺑﺎ ﺑﺤﺮ ﺻﻔﻮﺍﻥ ﺑﻦ ﺍﺩﺭﻳﺲ ﺍﻟﺘﺠﻴﺒﻲ ﻟﻤﺎ ﺭ ّﺩ ﻋﻠﻴﻪ‬ ‫ﻓﻲ »ﺭﺳﺎﻟﺔ ﺍﻟﺰﻧﺪ ﺍﻟﻮﺍﺭﻱ‪ ،‬ﻓﻲ ﺍﻟ ّﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺎﻗﺪ ﺍﻟﻤﺘﻮﺍﺭﻱ« َﻧ َﻌﻰ ﻋﻠﻴﻪ ﻓﻌﻠﺘﻪ ﺗﻠﻚ‪ ،‬ﻭﻭﺻﻔﻪ ﺑﺎﻟﻌﺎﻭﻱ‪ ،‬ﻭﺫﻛﺮ ﻟﻪ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ّ‬ ‫ﻌﺎﻣﻠﺔﺍﻟﻀﻴﻒ‪،‬ﻭﻣ ّﺜﻞ ﻟﻪﺑﺤﻜﺎﻳﺔ‬ ‫ﻳﻨﺒﻐﻲ ﻋﻠﻴﻪﺃﻥﻳﺘﺨ ّﻠﻖﺑﺄﺧﻼﻕﺃﺳﻼﻓﻪﺍﻟﺸﻌﺮﺍﺀﺍﻟﻌﺮﺏﺍﻟﺬﻳﻦﻛﺎﻧﻮﺍ ُﻳﻌﺎﻣﻠﻮﻥﺍﻟﺬﺋﺐ ُﻣ‬ ‫ﻳﺢ ِﻣ ْﻦ َﺗ َﻌ َ‬ ‫َ‬ ‫ِّ‬ ‫ﺎﻫ ُﻞ ِﺑ َ‬ ‫ُ‬ ‫َ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫َ‬ ‫‪،‬ﻭﺍﺟﺐ‬ ‫ﻞ‬ ‫ﻗ‬ ‫ﻭ‬ ‫ﺃ‬ ‫ﻞ‬ ‫ﺟ‬ ‫ﻒ‬ ‫ﻴ‬ ‫ﺿ‬ ‫ﻞ‬ ‫ﻛ‬ ‫ﻡ‪،‬ﺃﻥ‬ ‫ﺐﺍﻷ َﻛ ِﺎﺭ‬ ‫ﺍﻟﻔﺮﺯﺩﻕﻣﻊﺍﻟﺬ‬ ‫ّ‬ ‫ٍ‬ ‫ﺎﺍﻟﺠ ِ‬ ‫ﻡ‪،‬ﺍﻟﻤ ْﺴﺘ َِﺮ ُ‬ ‫ْ‬ ‫ﺋﺐ‪،‬ﻓﻘﺎﻝ‪»:‬ﺍﻋ َﻠ ْﻢ ﺃَ ُّﻳ َﻬ َ‬ ‫ْ َ ْ‬ ‫ٌ‬ ‫ﺎﻟﻤﻜ ِﺎﺭ ُ‬ ‫)‪(14‬‬ ‫ﺍﻟﻀ ْﻴﻢ َّ‬ ‫ﻭﺍﻟﺬ ْﻳﻢ‪ُ ،‬‬ ‫ﺍﻟﻤﺘﺒﺮ ُﺉ ﻣﻦ َّ‬ ‫ْ‬ ‫ﷲ َﺩ ُّﺭ َﻫ ّﻤﺎﻡ ﺃﻭ ُﻫ َﻤ ْﻴﻢ ‪،‬‬ ‫ﺎﺕ ِﻟ َﻜ َﺮﺍ ِﺋ ِﻢ‬ ‫ﺣﻴﺚ َﺑ َ‬ ‫ﺃﻥ ُﻳ ْﻀ َﻄ َﻠﻊ ِﺑَﺄ ْﻋ َﺒﺎ ِﺀ َﻛ َﺮﺍ َﻣ ِﺘﻪ ﻭ ُﻳ ْﺴ َﺘ َﻘﻞ‪َ ،‬ﻭ ِ‬ ‫ِّ‬ ‫ﺎﺣﺒﺎً‪ِ ،‬ﺫ ْﺋ ٌﺐ ُﻋ ِﻘﺪ َﻋ َﻠ َ‬ ‫ﺎﺣﺒﺎً‪َ ،‬ﻋ ّﺴ ٌ‬ ‫ﻰﺍﻟﻜ ْﻴ ِﺪ ُﺯ َّﻧﺎ ُﺭﻩ‪،‬‬ ‫ﺎﻝ َﻟ ْﻢ َﻳ ُﻜﻦ َﻟ ُﻪ َﺻ ِ‬ ‫ﺃﻃﻠﺲ ِﻟ َﺬ ْﻧ ِﺒ ِﻪ َﺳ ِ‬ ‫َﻣﺎِﻟ ِﻪ ُﻣ ْﺴﺘ َْﻮ ِﻫﻨﺎً‪َ ،‬ﻭ َﺭ َﻓ َﻊ ِﻟ َﻨ ِﺎﺭﻩ َﻣ ْﻮ ِﻫﻨﺎً‪َ ،‬ﻓَﺄﺗَﺎ ُﻩ ُ‬ ‫ﺎﺳ َﻤ ُﻪ ﺯﺍ َﺩﻩ‪ ،‬ﻭ ُﺭ ّﺑﻤﺎ َﻭ ّﻓﺎﻩ َﻋﻠﻰ َﻧ ْﻔ ِﺴﻪ َﻭ َﺯﺍ َﺩﻩ‪ ،‬ﻭﻗﺎﻝ َﻳ ْﺬ ُﻛﺮ ُﻃ ُﺮﻭ َﻗﻪ ﻭ َﻣ ْﺴ َﺮﺍﻩ‪،‬‬ ‫َﻭ َﺟ ِﺎﺯٌﺭ ِﻓﻲ ِﺷ ْﺪ ِﻗ ِﻪ ﺷ ْﻔ َﺮﺗ ُ‬ ‫َﻪ ﻭﻧﺎ ُﺭﻩ‪َ ،‬ﻓﻤﺎَﻟ ِﺒ َﺚ ﺃَ ْﻥ َﻗ َ‬ ‫ﻭ َﻳ ِﺼ ُﻒ َﻛﻴﻒ ﺃَ ْﻛ َﺮﻡ ﺫﺭﺍﻩ‪:‬‬ ‫ﻓﻌﺖ ﻟﻨﺎﺭﻱ َﻣ ْﻮ ِﻫــﻨ ًﺎ َ‬ ‫َﺭ ُ‬ ‫ﻓﺄ َﺗﺎ ِﻧــﻲ‬ ‫ﺎﺣﺒــﺎ‬ ‫ﺲ َﻋ ّﺴـﺎﻝ َﻭﻣﺎ َﻛﺎﻥ َﺻ ِ‬ ‫ﻭﺃﻃ َﻠ َ‬ ‫)‪(15‬‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ّ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ﻧ‬ ‫ﺇ‬ ‫ﻲ‬ ‫ﻧ‬ ‫ﻭ‬ ‫ﺩ‬ ‫ﻥ‬ ‫ﺍﺩ‬ ‫ـﺖ‬ ‫ﻠ‬ ‫ﻗ‬ ‫ﺎ‬ ‫ﻧ‬ ‫ﻓﻠﻤﺎ َﺩ‬ ‫ــﺎﻥ« ‪.‬‬ ‫ﻛ‬ ‫ﺮ‬ ‫ﺘ‬ ‫ﺸ‬ ‫ﻤ‬ ‫ﻟ‬ ‫ﻱ‬ ‫ﺍﺩ‬ ‫ﺯ‬ ‫ﻲ‬ ‫ﻓ‬ ‫ـﺎﻙ‬ ‫ﻳ‬ ‫ﺇ‬ ‫ﻭ‬ ‫ــــﻲ‬ ‫ﻨ‬ ‫ِ‬ ‫ْ ُ ِ ِ ِ‬ ‫َ ِّ‬ ‫ّ‬ ‫ِ‬ ‫ِ ُ ِ‬ ‫ﺃﻥ ﺍﻟﺬﺋﺐ ُﻭﺟﺪ‬ ‫ﻭﻻ ﻧﻈﻦ ﺃﻥ ﻫﺬﺍ ﻛﻠﻪ ﻛﻼﻡ ﺃﺩﺑﻲ ﻟﻴﺲ ﻟﻪ »ﻗﺎﻋﺪﺓ ُﺟﻐﺮﺍﻓﻴﺔ« ﻋﻠﻰ ﺃﺭﺽ ﺍﻷﻧﺪﻟﺲ‪ .‬ﺇﻧﻨﺎ ﻧﺮﻯ ّ‬ ‫ﻓﻲ ﺍﻷﻧﺪﻟﺲ ﺑﻐﻴﺮ ﻣﺎ ﻣﻮﺿﻊ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺘﻲ ُﺳﻘﻨﺎﻫﺎ ﻛﺎﻓﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﺛﻤﺔ ﺷﺎﻫﺪ ﺁﺧﺮ‪ ،‬ﻧﻮ ُّﺩ ْ‬ ‫ﺃﻥ ﻧﺨﺘﻢ‬ ‫ﺑﻪ ﻫﺬﻩ ﺍﻟﻤﻘﺎﻟﺔ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻔﺮﺿﻲ ﻓﻲ ﺗﺮﺟﻤﺔ ﻋﺎﻟﻢ ﻣﻦ ﺃﻫﻞ ﻣﺪﻳﻨﺔ ﺇِ ْﺳ ِﺘ َﺠﺔ ﺍﻷﻧﺪﻟﺴﻴﺔ »ﻛﺎﻥ َﻳ ْﺮ َﻛ ُﺐ ﺃﺗَﺎ َﻧ ُﻪ‪ ،‬ﻭ َﻳ ْﺄﺗﻲ‬ ‫ﺍﻟﺼ ْﺒﺢ‪َ ،‬ﻓ َﻼ َﻳ ْﻌ ُﺪﻭ َﻋ َﻠ ْﻴﻬﺎ ِﺫ ْﺋ ٌﺐ ﻭﻻ َﻏ ْﻴ ُﺮﻩ‪ ،‬ﻓﺈﺫﺍ ﺃَ ْﺻ َﺒﺢ َﻋﺎ َﺩ ﺇَﻟﻰ‬ ‫ُﻣ َﺠ ّﺸ َﺮ ﺣﺮﻳﺶ َﻟ ْﻴ ًﻼ‪ ،‬ﻓ ُﻴ ْﻄ ِﻠﻖ ﺍﻷﺗَﺎﻥ َﺗ ْﺮ َﺗ ُﻊ ﻭ ُﻳ َﺼ ِّﻠﻰ ﺇﻟﻰ ّ‬ ‫ﺍﻟ َﺒ َﻼ ِﻁ َﻣ ْﻨ ِﺰِﻟ ِﻪ«)‪.(16‬‬ ‫ﺃﻥ ﺃﺑﺎ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ )ﺕ‪745.‬ﻫـ(‪ ،‬ﺍﻟﺬﻱ ﻗ ّﺮﺭ ﺧﻠﻮ ُﺻﻘﻊ ﺍﻷﻧﺪﻟﺲ ﻣﻦ ﺣﻴﻮﺍﻥ ﺍﻟﺬﺋﺐ‪ ،‬ﻗﺪ‬ ‫ﻭﺑﻘﻲ ﺃﻥ ﺃﺷﻴﺮ ﺇﻟﻰ ّ‬ ‫ﻳﻜﻮﻥ ﻟﻜﻼﻣﻪ ﻧﺼﻴﺐ ﻣﻦ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻘﺪ ﻋﺎﺵ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﺍﻟﻬﺠﺮﻱ ﻭﻫﻮ ﺯﻣﻦ ﺗﻘ ّﻠﺼﺖ ﻓﻴﻪ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ‬ ‫ﻳﺼﺢ ﻗﻮﻟﻪ ﺃﻭ ﺗﻘﺮﻳﺮﻩ‬ ‫ﺇﻟﻰ ﺍﻟﻘﺴﻢ ﺍﻟﺠﻨﻮﺑﻲ ﻣﻦ ﺍﻷﻧﺪﻟﺲ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﻭﺍﻟﺬﻱ ُﻳ َﺴ ِّﻤﻴﻪ ﺍﻟﻤﺆﺭﺧﻮﻥ ﺑﻤﻤﻠﻜﺔ ﻏﺮﻧﺎﻃﺔ‪ ،‬ﻓﻘﺪ ّ‬ ‫ﻡﻣﻦﻫﺬﻩﺍﻟﻨﺎﺣﻴﺔﻓﻘﻂﺳﻴﻤﺎﻭﺃﻥ ّ‬ ‫ﺍﻟﻤﺤﺼﻞ ﻋﻠﻴﻬﺎﻭﺍﻟﺘﻲﺗﺆﻛﺪﻭﺟﻮﺩﻫﺬﺍﺍﻟﺤﻴﻮﺍﻥﺑﺎﻷﻧﺪﻟﺲﺇﻧﻤﺎ‬ ‫ﺍﻟﺸﻮﺍﻫﺪ‬ ‫ﺍﻟﻤﺘﻘﺪ‬ ‫ّ‬ ‫ِّ‬ ‫ّ‬ ‫ﺗﺨﺺ ُﻗﺮﻃﺒﺔ ﻭﺇﻗﻠﻴﻤﻬﺎ ﻭﺑﻼﺩ ﺷﺮﻕ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﻻ ﺗﻌﻨﻲ ﻣﻤﻠﻜﺔ ﻏﺮﻧﺎﻃﺔ‪.‬‬ ‫ّ‬ ‫ــــــــــــــ‬ ‫ﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ ‪:‬‬ ‫)‪ (1‬ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺗﻔﺴﻴﺮ ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ‪ ،‬ﺝ‪ ،5.‬ﺹ‪.278.‬‬ ‫)‪ (2‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻤﺮﺍﻛﺸﻲ‪ ،‬ﺍﻟﻤﻌﺠﺐ ﻓﻲ ﺗﻠﺨﻴﺺ ﺃﺧﺒﺎﺭ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﺹ‪ 268.‬؛ ﻭﺍﻧﻈﺮ ﺃﻳﻀﺎ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﻌﺮﺍﻓﻴﺔ ﻷﺑﻲ ﺑﻜﺮ ﺍﻟﺰﻫﺮﻱ‪.‬‬ ‫)‪ (3‬ﺍﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺍﻟﻤﻐﺮﺏ ﻓﻲ ﺣﻠﻰ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﺝ‪ ، 2.‬ﺹ‪.153.‬‬ ‫)‪ (4‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻨﻌﻢ ﺍﻟﺤﻤﻴﺮﻱ‪ ،‬ﺍﻟﺮﻭﺽ ﺍﻟﻤﻌﻄﺎﺭ ﻓﻲ ﺧﺒﺮ ﺍﻷﻗﻄﺎﺭ‪ ،‬ﺹ‪.31.‬‬ ‫)‪ (5‬ﺍﺑﻦ ﺑﺴﺎﻡ ﺍﻟﺸﻨﺘﺮﻳﻨﻲ‪ ،‬ﺍﻟﺬﺧﻴﺮﺓ ﻓﻲ ﻣﺤﺎﺳﻦ ﺃﻫﻞ ﺍﻟﺠﺰﻳﺮﺓ‪ ،‬ﺝ‪ ، 1.‬ﺹ‪ 453.‬ـ ‪.454‬‬ ‫)‪ (6‬ﺍﻟﺮﻭﺽ ﺍﻟﻤﻌﻄﺎﺭ‪ ،‬ﺹ‪.33.‬‬ ‫)‪ (7‬ﻟﺴﺎﻥ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﺨﻄﻴﺐ‪ ،‬ﺍﻹﺣﺎﻃﺔ ﻓﻲ ﺃﺧﺒﺎﺭ ﻏﺮﻧﺎﻃﺔ‪ ،‬ﺝ‪ ، 2.‬ﺹ‪.547.‬‬ ‫)‪ (8‬ﺍﻟﺬﺧﻴﺮﺓ ﻓﻲ ﻣﺤﺎﺳﻦ ﺃﻫﻞ ﺍﻟﺠﺰﻳﺮﺓ‪ ،‬ﺝ‪ ، 1.‬ﺹ‪ 55.‬ـ ‪.59‬‬ ‫)‪ (9‬ﺍﻟﺬﺧﻴﺮﺓ ﻓﻲ ﻣﺤﺎﺳﻦ ﺃﻫﻞ ﺍﻟﺠﺰﻳﺮﺓ‪ ،‬ﺝ‪ ، 1.‬ﺹ‪ 226.‬ـ ‪.227‬‬ ‫)‪ (10‬ﺍﻟﺬﺧﻴﺮﺓ ﻓﻲ ﻣﺤﺎﺳﻦ ﺃﻫﻞ ﺍﻟﺠﺰﻳﺮﺓ‪ ،‬ﺝ‪ ، 3.‬ﺹ‪.527.‬‬ ‫)‪ (11‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﺍﻟﻤﺤﺮﺭ ﺍﻟﻮﺟﻴﺰ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪) ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ( ﺹ‪.1389.‬‬ ‫)‪ (12‬ﺍﺑﻦ ﺍﻟﻔﺮﺿﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﻋﻠﻤﺎﺀ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﺝ‪ ، 1.‬ﺹ‪.199.‬‬ ‫)‪ (13‬ﻣﺤﻤﺪ ﺑﻨﺸﺮﻳﻔﺔ‪ ،‬ﺍﺑﻦ ﻣﻐﺎﻭﺭ ﺍﻟﺸﺎﻃﺒﻲ‪ ...‬ﺣﻴﺎﺗﻪ ﻭﺁﺛﺎﺭﻩ‪ ،‬ﺹ‪.257-258.‬‬ ‫)‪ (14‬ﻫﻮ ﺍﻟﻔﺮﺯﺩﻕ‪.‬‬ ‫)‪ (15‬ﻣﺤﻤﺪ ﺑﻨﺸﺮﻳﻔﺔ‪ ،‬ﺃﺩﻳﺐ ﺍﻷﻧﺪﻟﺲ ﺃﺑﻮ ﺑﺤﺮ ﺍﻟﺘﺠﻴﺒﻲ‪ ...‬ﻋﻤﺮ ﻗﺼﻴﺮ ﻭﻋﻄﺎﺀ ﻏﺰﻳﺮ‪ ،‬ﺹ‪.221.‬‬ ‫)‪ (16‬ﺍﺑﻦ ﺍﻟﻔﺮﺿﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﻋﻠﻤﺎﺀ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﺝ‪ ، 1.‬ﺹ‪.114.‬‬

‫‪654 Oó©dG‬‬

‫‪™e‬‬

‫‪ÚæWGƒŸG‬‬

‫• ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺤﻀﺮﻳﺔ ـ ﺗﻄﻮﺍﻥ ‪:‬‬ ‫ﻳﺸﺘﻜﻲﺳﻜﺎﻥﻋﻤﺎﺭﺗﻲﻛﻨﻮﻥ‪،‬ﺍﻟﻜﺎﺋﻨﺔﺑﺸﺎﺭﻉﺍﻟﻘﺼﺮﺍﻟﻜﺒﻴﺮﻗﺮﺏﺍﻟﻌﻮﻳﻨﺔﺑﺘﻄﻮﺍﻥ‪،‬‬ ‫ﻣﻦﺍﻟﺘﺼﺮﻓﺎﺕﺍﻟﻼﻣﺴﺆﻭﻟﺔﻟﻠﻤﺸﺘﻜﻰﺑﻪ)ﻡ‪.‬ﻭ(ﺻﺎﺣﺐﺍﻟﻌﻤﺎﺭﺓﺍﻟﻜﺎﺋﻨﺔﺑﻨﻔﺲﺍﻟﺸﺎﺭﻉ‪،‬‬ ‫ﺣﻴﺚ ﺃﻗﺪﻡ ﻫﺬﺍ ﺍﻷﺧﻴﺮ ـ ﺣﺴﺐ ﺍﻟﺸﻜﺎﻳﺔ ﺍﻟﻤﻮﺟﻬﺔ ﺇﻟﻰ ﺭﺋﻴﺲ ﺑﻠﺪﻳﺔ ﺗﻄﻮﺍﻥ ـ ﻋﻠﻰ ﻏﻠﻖ‬ ‫ﻗﻨﻮﺍﺕ ﺍﻟﺼﺮﻑ ﺍﻟﺼﺤﻲ )ﺍﻟﻮﺍﺩ ﺍﻟﺤﺎﺭ( ﻟﻌﻤﺎﺭﺗﻲ ﻛﻨﻮﻥ‪ ،‬ﻭﺫﻟﻚ ﺑﺸﻜﻞ ﻣﺘﻌﻤﺪ ﻭﻓﻲ ﺗﺤﺪ‬ ‫ﺻﺎﺭﺥ ﻷﻭﺍﻣﺮ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻤﺨﺘﺼﺔ‪ ،‬ﻏﺮﺿﻪ ﻓﻲ ﺫﻟﻚ ـ ﺗﻀﻴﻒ ﺍﻟﺸﻜﺎﻳﺔ ـ ﻫﻮ ﺍﻻﻧﺘﻘﺎﻡ‬ ‫ﻟﻴﺲ ﺇﻻ‪.‬‬ ‫ﻭﺣﺴﺐ ﺗﻘﺮﻳﺮ ﺍﻟﻤﻌﺎﻳﻨﺔ ﺍﻟﺼﺤﻴﺔ ﺭﻗﻢ ‪.911/12‬ﻡ‪.‬ﻡ ﺍﻟﺬﻱ ﺗﺘﻮﻓﺮ ﺍﻟﺠﺮﻳﺪﺓ ﻋﻠﻰ‬ ‫ﻧﺴﺨﺔﻣﻨﻪ‪،‬ﻭﺍﻟﻘﺎﺿﻲﺑﺈﺯﺍﻟﺔﺍﻷﺿﺮﺍﺭﺣﻔﺎﻇﺎﻋﻠﻰﺻﺤﺔﺍﻟﺴﺎﻛﻨﺔﻃﺒﻘﺎﻟﻠﻘﻮﺍﻧﻴﻦﺍﻟﺼﺤﻴﺔ‬ ‫ﺍﻟﺠﺎﺭﻱ ﺑﻬﺎ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻘﺮﺍﺭ ﺍﻟﺒﻠﺪﻱ ﺍﻟﺪﺍﺋﻢ ﻭﺍﻟﻤﺘﻌﻠﻖ ﺑﺎﻟﺼﺤﺔ ﺭﻗﻢ‪ 169 :‬ﺑﺘﺎﺭﻳﺦ ‪30/‬‬ ‫‪06/1976‬ﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺸﺘﻜﻰ ﺑﻪ ﻻﺯﺍﻝ ﻣﺴﺘﻤﺮﺍ ﻓﻲ ﺇﻳﺬﺍﺋﻪ ﻭﺍﻧﺘﻘﺎﻣﻪ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺴﺒﺐ‬ ‫ﺍﻧﺒﻌﺎﺙ ﺭﻭﺍﺋﺢ ﺗﺰﻛﻢ ﺍﻷﻧﻮﻑ‪ ،‬ﻭﺗﻌﻔﻨﺎﺕ ﺧﻄﻴﺮﺓ ﺗﻨﺘﺞ ﻋﻨﻬﺎ ﺩﻳﺪﺍﻥ ﻭﺣﺸﺮﺍﺕ ﺟﺪ ﻣﻀﺮﺓ‪.‬‬ ‫ﺍﻟﻤﺸﺘﻜﻰ ﺑﻪ ﻟﻢ ﻳﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺤﺪ‪ ،‬ﺑﻞ ﻗﺎﻡ ﺣﺴﺐ ﺫﺍﺕ ﺍﻟﺸﻜﺎﻳﺔ ﺑﻔﺘﺢ ﻧﻮﺍﻓﺬ‬ ‫ﻋﺸﻮﺍﺋﻴﺔ ﺗﻄﻞ ﻣﺒﺎﺷﺮﺓ ﻋﻠﻰ ﻣﻨﺎﺯﻝ ﺍﻟﺴﺎﻛﻨﺔ ﻣﻠﺤﻘﺎ ﺑﺬﻟﻚ ﺃﺿﺮﺍﺭﺍ ﻻﺗﻌﺪ ﻭﻻﺗﺤﺼﻰ‪.‬‬ ‫ﻭﻳﻄﺎﻟﺐ ﺍﻟﻤﺸﺘﻜﻮﻥ ﺍﻟﺠﻬﺎﺕ ﺍﻟﻤﺴﺆﻭﻟﺔ ﺑﺎﻟﺘﺪﺧﻞ ﺍﻟﻌﺎﺟﻞ ﻟﺮﻓﻊ ﻫﺬﺍ ﺍﻟﻀﺮﺭ ﺍﻟﺬﻱ‬ ‫ﺑﺎﺕ ﻳﺆﺭﻕ ﺣﻴﺎﺗﻬﻢ ﻭﺣﻴﺎﺓ ﺃﺑﻨﺎﺋﻬﻢ ﺍﻟﺘﻲ ﺗﺤﻮﻟﺖ ﺇﻟﻰ ﺟﺤﻴﻢ ﻻﻳﻄﺎﻕ ‪.‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫ﻟﻌﺒﺔ ﺍﻟﺴﻮﺩﻭﻛﻮ )‪(127‬‬ ‫ﻟﻌﺒﺔ ﺍﻟﺴﻮﺩﻭﻛﻮ‬ ‫ﺃﺻﻞ ﺍﻟﻠﻌﺒﺔ‬

‫ﻟﻌﺒﺔ ﺍﻟﺴﻮﺩﻭﻛﻮ ﺍﻟﻴﺎﺑﺎﻧﻴﺔ ﺍﻷﺻﻞ »‪ ،«SUDOKU‬ﻛﺎﻧﺖ ﻣﻌﺮﻭﻓﺔ ﻣﻨﺬ ﺍﻟﺜﻤﺎﻧﻴﻨﻴﺎﺕ ﻓﻲ‬ ‫ﺍﻟﻴﺎﺑﺎﻥ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻟﻢ ﺗﻈﻬﺮ ﻛﻠﻌﺒﺔ ﺫﺍﺕ ﺷﻌﺒﻴﺔ ﺇﻻ ﺳﻨﺔ ‪.2005‬‬

‫ﻣﻌﻨﻰ ﻛﻠﻤﺔ ﺳﻮﺩﻭﻛﻮ‬

‫ﻛﻠﻤﺔﺳﻮﺩﻭﻛﻮ ﻫﻲﺍﺧﺘﺼﺎﺭﻟﻠﺠﻤﻠﺔ ﺍﻟﻴﺎﺑﺎﻧﻴﺔ)‪(Nikagiru Sujiwa Dokushin‬ﻭﺗﻌﻨﻲﺃﻥ‬ ‫ﺍﻷﻋﺪﺍﺩ ﻻﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻔﺮﺩﺓ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻠﻌﺒﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﻼﻣﺔ ﺗﺠﺎﺭﻳﺔ ﻟﺸﺮﻛﺔ ‪.Nikol‬‬

‫ﻛﻴﻒ ﺗﻠﻌﺒﻬﺎ؟‬

‫ﺍﻟﻠﻌﺒﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻤﻨﻄﻖ ﻟﺪﺭﺟﺔ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻫﻲ ﻟﻮﺣﺔ ﻣﻘﺴﻤﺔ ﺇﻟﻰ ﺗﺴﻊ ﻣﻨﺎﻃﻖ ﻛﻞ‬ ‫ﻣﻨﻄﻘﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺗﺴﻊ ﺧﺎﻧﺎﺕ‪ ،‬ﻭﻋﻠﻴﻚ ﺃﻥ ﺗﻤﻸ ﻫﺬﻩ ﺍﻟﺨﺎﻧﺎﺕ ﺃﻓﻘﻴﺎ ﺃﻭ ﻋﻤﻮﺩﻳﺎ ﺑﺄﺭﻗﺎﻡ ﻣﻦ ‪1‬‬ ‫ﺇﻟﻰ‪،9‬ﺣﻴﺚﻻ ﺗﺴﺘﺨﺪﻡﺍﻟﺮﻗﻢﺇﻻ ﻣﺮﺓﻭﺍﺣﺪﺓﻓﻲﺟﻤﻴﻊﺍﻟﻤﺮﺑﻌﺎﺕ ﻋﻠﻰ ﺍﻟﻌﻤﻮﺩﻧﻔﺴﻪﺃﻭﺍﻟﺴﻄﺮ‬ ‫ﺃﻭ ﺍﻟﻘﻄﺮ‪ ،‬ﻭﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺃﺭﻗﺎﻡ ﻣﻮﺿﻮﻋﺔ ﺳﺎﺑﻘﺎ ﻓﻲ ﺑﻌﺾ ﺍﻟﺨﺎﻧﺎﺕ‪.‬‬

‫ﻣﻔﻴﺪﺓ ﻟﻜﻦ ﻣﻌﻘﺪﺓ‬

‫ﺍﻟﻠﻌﺒﺔ ﻣﻔﻴﺪﺓ ﺟﺪﺍ ﻟﺘﻘﻮﻳﺔ ﻣﻬﺎﺭﺍﺕ ﺍﻟﻤﻨﻄﻖ‪ ،‬ﻭﻳﺴﺘﺨﺪﻣﻬﺎ ﻣﺪﺭﺳﻮ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻛﺘﻤﺎﺭﻳﻦ‬ ‫ﻟﻠﻄﻠﺒﺔﻭﺗﺨﺘﻠﻒﺩﺭﺟﺔﺍﻟﺘﻌﻘﻴﺪﺣﺴﺐﺍﻟﻔﺌﺔﺍﻟﻤﺴﺘﻬﺪﻓﺔ‪.‬‬

‫• ﺍﻟﻘﺼﺮ ﺍﻟﻜﺒﻴﺮ ‪:‬‬ ‫ﺗﻌﺎﻧﻲ ﻣﻨﻄﻘﺔ ﺩﺍﺭ ﺍﻟﺪﺧﺎﻥ ﺍﻟﻮﺍﻗﻌﺔ ﻭﺳﻂ ﺍﻟﻤﺪﻳﻨﺔ ﻗﺮﺏ ﺍﻟﻤﻠﻌﺐ ﺍﻟﺒﻠﺪﻱ ﺑﻤﺪﻳﻨﺔ‬ ‫ﺍﻟﻘﺼﺮ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻣﻦ ﺍﻧﻔﻼﺕ ﺃﻣﻨﻲ ﺧﻄﻴﺮ ﺃﺻﺒﺢ ﻳﻬﺪﺩ ﺣﻴﺎﺓ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﻟﻤﺎﺭﺓ ﻋﻠﻰ ﺣﺪ‬ ‫ﺳﻮﺍﺀ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﺻﺒﺤﺖ ﺍﻟﻤﻨﻄﻘﺔ ﻣﺮﺗﻌﺎ ﻟﻠﺼﻮﺹ ﻳﺨﺎﻃﺮﻭﻥ ﺑﺤﻴﺎﺗﻬﻢ ﻭﻳﻌﺮﺿﻮﻥ ﺣﻴﺎﺓ‬ ‫ﻣﺴﺘﻌﻤﻠﻲﺍﻟﻄﺮﻳﻖﻟﻠﺨﻄﺮ‪،‬ﺑﺎﻋﺘﺮﺍﺿﻬﻢﺳﺒﻴﻞﺍﻟﺴﻴﺎﺭﺍﺕﻭﺍﻟﻌﺮﺑﺎﺕﺍﻟﻤﺤﻤﻠﺔﺑﺎﻟﺒﻀﺎﺋﻊﺃﻭ‬ ‫ﺍﻷﺷﺨﺎﺹ ﻓﻲ ﻭﺍﺿﺤﺔ ﺍﻟﻨﻬﺎﺭ ﻭﺃﻣﺎﻡ ﺃﻋﻴﻦ ﺍﻟﻤﺎﺭﺓ ﻓﻲ ﻏﻴﺎﺏ ﺗﺎﻡ ﻟﻸﺟﻬﺰﺓ ﺍﻷﻣﻨﻴﺔ‪.‬‬ ‫ﻭﻗﺪ ﺷﻬﺪﺕ ﺍﻟﻤﻨﻄﻘﺔ ﻣﺆﺧﺮﺍ ﻋﺪﺓ ﺟﺮﺍﺋﻢ ﻗﺘﻞ ﻭﺍﻏﺘﺼﺎﺏ ﻭﺍﻋﺘﺮﺍﺽ ﺳﺒﻴﻞ‬ ‫ﺍﻟﺴﻴﺎﺭﺍﺕ‪ ،‬ﺁﺧﺮﻫﺎ ﻛﺎﻥ ﺍﻋﺘﺮﺍﺽ ﺳﻴﺎﺭﺓ ﻣﻦ ﺍﻟﺤﺠﻢ ﺍﻟﻜﺒﻴﺮ ‪ 307‬ﻗﺮﺏ ﻣﻨﻄﻘﺔ ﺩﺍﺭ ﺍﻟﺪﺧﺎﻥ‬ ‫ﺧﻼﻝ ﻣﻨﺘﺼﻒ ﺍﻟﻠﻴﻞ ﻣﻦ ﻃﺮﻑ ﻋﺼﺎﺑﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺃﺯﻳﺪ ﻣﻦ ﺧﻤﺴﺔ ﻋﺸﺮ ﻓﺮﺩﺍ‪ ،‬ﺣﻴﺚ‬ ‫ﻗﺎﻡ ﺍﺣﺪ ﺃﻓﺮﺍﺩﻫﺎ‪ ،‬ﻣﺘﻈﺎﻫﺮﺍ ﺑﺎﻟﺴﻜﺮ‪ ،‬ﺑﺎﻻﺭﺗﻤﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺭﺓ ﻟﺘﺘﻮﻗﻒ ﻭﺑﻌﺪﻫﺎ ﻫﺠﻢ ﺑﺎﻗﻲ‬ ‫ﺃﻓﺮﺍﺩﺍﻟﻌﺼﺎﺑﺔ‪.‬‬ ‫ﻓﺎﻋﻠﻮﻥ ﺟﻤﻌﻮﻳﻮﻥ ﺃﻛﺪﻭﺍ ﻓﻲ ﺍﺗﺼﺎﻟﻬﻢ ﺑـ»ﺍﻟﺸﻤﺎﻝ« ﺃﻥ ﻣﺪﻳﻨﺔ ﺍﻟﻘﺼﺮ ﺍﻟﻜﺒﻴﺮ‬ ‫ﺃﺻﺒﺤﺖﺑﺆﺭﺓﻛﺒﻴﺮﺓ ﻟﻠﺠﺮﻳﻤﺔ ﻓﻲﻇﻞﻏﻴﺎﺏﻛﺎﻣﻞﻟﺪﻭﺭﻳﺎﺕ ﺍﻟﺸﺮﻃﺔ‪ .‬ﻭﻧﺎﺷﺪﻭﺍﺍﻟﺴﻠﻄﺎﺕ‬ ‫ﻟﻠﺘﺪﺧﻞ ﻟﻮﻗﻒ ﻣﺎ ﺃﺳﻤﻮﻩ ﺑﻤﺴﻠﺴﻞ ﺍﻟﺮﻋﺐ ﺍﻟﺬﻱ ﻳﻮﺍﺟﻪ ﺳﺎﻛﻨﺔ ﺍﻟﻤﻨﻄﻘﺔ ﻭﻣﺴﺘﻌﻤﻠﻲ‬ ‫ﺍﻟﻄﺮﻳﻖﺍﻟﻤﺬﻛﻮﺭ‪.‬‬

‫ﺟﻤﻌﻴــﺎﺕ‬

‫‪äÉ«©ªL `äÉ«©ªL `äÉ«©ªL `äÉ«©ªL ` äÉ«©ªL `äÉ«©ªL `äÉ«©ªL `äÉ«©ªL `äÉ«©ªL‬‬ ‫‪äÉ«©ªL `äÉ«©ªL `äÉ«©ªL `äÉ«©ªL ` äÉ«©ªL `äÉ«©ªL `äÉ«©ªL `äÉ«©ªL `äÉ«©ªL‬‬ ‫ﺗﺴﺘﻌﺪ ﺟﻤﻌﻴﺔ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺘﻄﻮﺍﻥ‪ ،‬ﺑﺸﺮﺍﻛﺔ ﻣﻊ ﺍﻟﻤﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﻨﻤﻴﺔ‬ ‫ﺍﻹﺩﺍﺭﻳﺔ )ﻣﻨﻈﻤﺔ ﻣﻨﺒﺜﻘﺔ ﻋﻦ ﺟﺎﻣﻌﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ(‪ ،‬ﻻﺳﺘﻀﺎﻓﺔ ﺍﻟﻤﺆﺗﻤﺮ ﺍﻟﻌﺮﺑﻲ‬ ‫ﺍﻟﺴﺎﺩﺱ ﻟﻤﻌﻮﻧﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ‪ 19‬ﺇﻟﻰ ‪ 21‬ﻧﻮﻧﺒﺮ ‪ 2012‬ﺑﻔﻨﺪﻕ‬ ‫ﻻﺑﺎﻟﻮﻣﺎ ـ ‪ la Paloma‬ﺑﻤﺪﻳﻨﺔ ﺗﻄﻮﺍﻥ‪.‬‬ ‫ﺍﻟﻤﺆﺗﻤﺮ ﺍﻟﺬﻱ ﺳﺘﺤﻀﺮﻩ ﻋﺪﺓ ﻣﻨﻈﻤﺎﺕ‪ ،‬ﻭﺟﻤﻌﻴﺎﺕ ﺗﻨﻤﻮﻳﺔ‪ ،‬ﻭﺑﺎﺣﺜﻴﻦ ﻓﻲ ﻣﺠﺎﻻﺕ‬ ‫ﺍﻟﺘﻨﻤﻴﺔﻣﻦ ﺩﻭﻝﺍﻟﻤﻐﺮﺏﺍﻟﻌﺮﺑﻲ‪،‬ﻭﻣﺼﺮ‪،‬ﻭﻓﻠﺴﻄﻴﻦ‪،‬ﻭﺍﻟﺴﻌﻮﺩﻳﺔ‪،‬ﻭﺍﻟﻜﻮﻳﺖ‪ ،‬ﻭﺍﻹﻣﺎﺭﺍﺕ‪،‬‬ ‫ﻭﺍﻟﺒﺤﺮﻳﻦ‪،‬ﻭﻗﻄﺮ‪،‬ﻭﺍﻟﺴﻮﺩﺍﻥ‪،‬ﻭﺍﻷﺭﺩﻥ‪،‬ﻭﺍﻟﻌﺮﺍﻕ‪،‬ﻭﺳﻠﻄﻨﺔﻋﻤﺎﻥ‪،‬ﺳﻴﻨﺎﻗﺶﻋﺪﺓﻣﻮﺍﺿﻴﻊ‬ ‫ﻭﻗﻀﺎﻳﺎ ﻣﺮﺗﺒﻄﺔ ﺑﻤﻮﺿﻮﻉ ﺗﺮﺍﺟﻊ ﻧﺴﺒﺔ ﺗﺪﻓﻖ ﻣﻌﻮﻧﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ ﻭﺍﻟﺪﻋﻢ ﺍﻟﻤﺨﺼﺺ‪،‬‬ ‫ﺳﻮﺍﺀ ﻟﻠﺤﻜﻮﻣﺎﺕ ﺃﻭﻣﻨﻈﻤﺎﺕﻭﺟﻤﻌﻴﺎﺕﺍﻟﻤﺠﺘﻤﻊﺍﻟﻤﺪﻧﻲﺍﻟﻌﺎﻣﻠﺔﻓﻲﺣﻘﻞ ﺍﻟﺘﻨﻤﻴﺔ‪ ،‬ﺧﻼﻝ‬ ‫ﺍﻟﺜﻼﺙ ﺳﻨﻮﺍﺕ ﺍﻷﺧﻴﺮﺓ )ﺍﻟﺮﺑﻴﻊ ﺍﻟﻌﺮﺑﻲ(‪.‬‬ ‫ﻛﻤﺎ ﺳﻴﺘﻀﻤﻦ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻤﺆﺗﻤﺮ ﻋﺪﺓ ﻧﺪﻭﺍﺕ ﻭﻣﻮﺍﺋﺪ ﻣﺴﺘﺪﻳﺮﺓ ﻭﻭﺭﺷﺎﺕ ﻭﺃﻧﺸﻄﺔ‬ ‫ﻣﻮﺍﺯﻳﺔ‪ ،‬ﻭﺳﺘﺨﺘﺘﻢﺃﺷﻐﺎﻟﻪ ﺑﺘﻮﺻﻴﺎﺕﻣﻊﺣﻔﻞ ﺗﻜﺮﻳﻤﻲ‪.‬‬ ‫ﺷﻬﺪﺕ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺑﺎﻟﺤﺴﻴﻤﺔ‪ ،‬ﺍﻷﺳﺒﻮﻉ ﺍﻟﻤﺎﺿﻲ‪ ،‬ﻋﻘﺪ‬ ‫ﺟﻤﻊ ﻋﺎﻡ ﺗﺄﺳﻴﺴﻲ ﻟﻨﺎﺩﻱ »ﺃﻃﺮ ﺍﻟﻐﺪ«‪ ،‬ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﻣﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﻃﻠﺒﺔ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺪﺭﺳﺔ ﻭﻃﻠﺒﺔ ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﻭ‪.DUT‬‬ ‫ﻭﺣﺴﺐ ﺍﻟﻤﺆﺳﺴﻴﻦ‪ ،‬ﻓﺈﻥ ﻧﺎﺩﻱ »ﺃﻃﺮ ﺍﻟﻐﺪ« ﻳﻬﺪﻑ ﺇﻟﻰ ﺗﺸﺠﻴﻊ ﺍﻟﺘﻔﻮﻕ ﺍﻟﻌﻠﻤﻲ‬ ‫ﻭﺍﻟﺪﺭﺍﺳﻲ‪،‬ﺍﻟﻤﺸﺎﺭﻛﺔﻓﻲﺑﻨﺎﺀﻣﺪﺭﺳﺔﻭﻃﻨﻴﺔﻓﺎﻋﻠﺔﻓﻲﺍﻟﻤﺠﺘﻤﻊﻭﻧﻬﻀﺔﺍﻷﻣﺔ‪،‬ﺍﻛﺘﺸﺎﻑ‬ ‫ﺍﻟﻤﻮﺍﻫﺐ ﻓﻲ ﺷﺘّﻰ ﺍﻟﻤﺠﺎﻻﺕ‪ ،‬ﺗﻨﻤﻴﺔ ﻣﻮﺍﻫﺐ ﻭﻗﺪﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ‪ ،‬ﺗﺸﺠﻴﻊ ﺍﻟﻄﻠﺒﺔ ﻋﻠﻰ‬ ‫ﺍﻹﻧﺨﺮﺍﻁﻓﻲﺍﻟﻌﻤﻞﺍﻟﺘﻌﺎﻭﻧﻲﻭﺍﻟﺠﻤﺎﻋﻲ‪.‬‬ ‫ﻭﺳﻴﻌﺘﻤﺪﺍﻟﻨﺎﺩﻱﻟﺘﺤﻘﻴﻖﻫﺬﻩﺍﻷﻫﺪﺍﻑﻋﻠﻰﻛﻞﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻤﻤﻜﻨﺔ‪،‬ﺧﺼﻮﺻﺎﺇﻗﺎﻣﺔ‬ ‫ﺍﻟﻨﺪﻭﺍﺕﻭﺍﻟﻤﺤﺎﺿﺮﺍﺕﻭﺍﻟﻠﻘﺎﺀﺍﺕﺍﻟﻌﻠﻤﻴﺔﻣﺤﻠﻴﺎﻭﻭﻃﻨﻴﺎ‪،‬ﺇﺻﺪﺍﺭﺍﻟﻤﻨﺸﻮﺭﺍﺕﻭﻋﻘﺪﺍﻟﺤﻠﻘﺎﺕ‬ ‫ﺍﻟﺪﺭﺍﺳﻴﺔﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪،‬ﺭﺑﻂﻋﻼﻗﺎﺕﺍﻟﺘﻌﺎﻭﻥﻭﺍﻟﺘﺒﺎﺩﻝﻭﺍﻟﺘﺸﺎﺭﻙ ﻭﺍﻟﺘﻨﺴﻴﻖﻣﻊﺍﻟﻬﻴﺌﺎﺕﻓﻲ‬ ‫ﺇﻃﺎﺭﺍﻷﻫﺪﺍﻑﺍﻟﻤﺸﺘﺮﻛﺔ‪.‬‬ ‫ُ‬ ‫ﻭﺧﻼﻝ ﻋﻘﺪ ﺍﻟﺠﻤﻊ ﺍﻟﻌﺎﻡ‪ ،‬ﺗﻤﺖ ﻣﻨﺎﻗﺸﺔ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻨﺎﺩﻱ ﻭﺍﻟﻤﺼﺎﺩﻗﺔ ﻋﻠﻰ‬ ‫ﻣﺸﺮﻭﻉ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻷﺳﺎﺳﻲ‪ ،‬ﻛﻤﺎﺃﻓﺮﺯﺍﻟﺠﻤﻊ ﻣﻜﺘﺒﺎ ﻣﺴﻴﺮﺍ ﺟﺎﺀﻋﻠﻰﺍﻟﺸﻜﻞﺍﻟﺘﺎﻟﻲ‪ :‬ﻣﻨﺴﻘﺔ‬ ‫ﺍﻟﻨﺎﺩﻱ‪ :‬ﻭﻓﺎﺀ ﺍﻟﻌﺴﻮﺗﻲ‪ ،‬ﻧﺎﺋﺒﺘﻬﺎ‪ :‬ﺳﻤﻴﺔ ﺍﻟﻴﻮﺳﻔﻲ‪ ،‬ﺍﻟﻤﻘﺮﺭﺓ‪ :‬ﺳﻤﻴﺔ ﺍﻟﻴﻮﺳﻔﻲ‪ ،‬ﻧﺎﺋﺒﻬﺎ‪:‬‬ ‫ﺳﻤﻴﺮ ﺍﻟﻤﺮﺯﻛﻴﻮﻱ‪ ،‬ﻣﺴﺆﻭﻟﺔ ﺍﻹﻋﻼﻡ ﻭﺍﻟﺘﻮﺍﺻﻞ‪ :‬ﻣﺮﻳﻢ ﺑﺮﻛﺎﺵ‪ ،‬ﻧﺎﺋﺒﺘﻬﺎ‪ :‬ﻳﺴﺮﻯ ﻟﻜﻨﺎﻭﻱ‪،‬‬ ‫ﺃﻣﻴﻦ ﺍﻟﻤﺎﻝ‪ :‬ﺳﻤﻴﺮ ﺍﻟﻤﺮﺯﻛﻴﻮﻱ‪ ،‬ﻧﺎﺋﺒﻪ‪ :‬ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ ﻟﻤﺴﻴﺢ‪ ،‬ﻣﺴﺆﻭﻝ ﻟﺠﻨﺔ ﺍﻟﺘﻨﻈﻴﻢ‪:‬‬ ‫ﺳﻔﻴﺎﻥ ﺗﺎﺯﻱ‪ ،‬ﻧﺎﺋﺒﺘﻪ‪ :‬ﻫﺪﻯ ﺍﻟﺮﻭﺑﻴﻮ‪ ،‬ﻭﺍﻟﻤﺴﺘﺸﺎﺭﻭﻥ‪ :‬ﻭﻓﺎﺀ ﺃﻏﺒﺎﻟﻲ‪ ،‬ﻭﺭﺩﺓ‪.‬‬ ‫ﺗﺄﺳﺴﺖﻣﺆﺧﺮﺍ‪،‬ﺑﻤﻘﺮ»ﺍﻟﻤﺮﻛﺰﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻘﺮﺏ«ﺑﺤﻲﻣﻴﺮﺍﺩﻭﺭﺍﻷﻋﻠﻰﺑﺎﻟﺤﺴﻴﻤﺔ‪،‬‬ ‫ﺟﻤﻌﻴﺔﺗﺤﻤﻞﺇﺳﻢ»ﺟﻤﻌﻴﺔﺍﻟﻤﺮﻛﺐﺍﻟﺘﺠﺎﺭﻱﻣﻴﺮﺍﺩﻭﺭ«‪.‬‬ ‫ﻣﻦ ﺑﻴﻦ ﺃﻫﺪﺍﻑ ﺍﻟﺠﻤﻌﻴﺔ ﺍﻟﺠﺪﻳﺪﺓ‪ :‬ﻣﻮﺍﺟﻬﺔ ﺍﻟﻤﺸﺎﻛﻞ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻳﺘﺨﺒﻂ ﻓﻴﻬﺎ‬ ‫ﺗﺠﺎﺭ ﻫﺬﺍ ﺍﻟﻤﺮﻛﺐ ﺍﻟﺘﺠﺎﺭﻱ‪ ،‬ﻭﺣﻤﺎﻳﺔ ﻣﺼﺎﻟﺤﻬﻢ‪ ،‬ﻭﺍﻟﺤﺮﺹ ﻋﻠﻰ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻣﻄﺎﻟﺒﻬﻢ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬ﻭﺻﻴﺎﻧﺔﻣﻜﺘﺴﺒﺎﺗﻬﻢﺍﻟﺤﺮﻓﻴﺔ‪،‬ﻭﻛﺬﺍﺍﻟﻨﻬﻮﺽﺑﺤﻘﻮﻕﺍﻟﺘﺠﺎﺭﻭﺍﻟﺤﺮﻓﻴﻴﻦﻓﻲ‬ ‫ﻣﺨﺘﻠﻒﺍﻟﻤﺠﺎﻻﺕﻭﺣﻤﺎﻳﺔﺍﻟﻘﻄﺎﻉﺍﻟﺘﺠﺎﺭﻱﻣﻦﺍﻟﻤﺘﻄﻔﻠﻴﻦﻭﺍﻟﺪﺧﻼﺀ‪...‬‬ ‫ﻳﺘﺸﻜﻞ ﻣﻜﺘﺒﻬﺎﺍﻟﻤﺴﻴﺮﻣﻦ‪:‬ﺭﺷﻴﺪﺑﻮﻧﺪﻭﺡ‪،‬ﺭﺋﻴﺴﺎ‪،‬ﺟﻤﺎﻝﺍﻟﻐﺒﺰﻭﺭﻱ‪:‬ﻧﺎﺋﺒﺎﻟﻪ‪ ،‬ﻣﺤﻤﺪ‬ ‫ﺍﻟﻔﻴﻼﻟﻲ‪ :‬ﻛﺎﺗﺒﺎ ﻋﺎﻣﺎ‪ ،‬ﺣﺴﻦ ﺃﻭﻻﺩ ﻣﺤﻨﺪ‪ :‬ﻧﺎﺋﺒﺎ ﻟﻪ‪ ،‬ﺍﻣﺤﻤﺪ ﺍﻟﺰﻳﺎﻧﻲ‪ :‬ﺍﻣﻴﻨﺎ ﻟﻠﻤﺎﻝ‪ ،‬ﺍﻣﺤﻤﺪ‬ ‫ﺑﻮﺩﻭﻧﺘﻲ‪ :‬ﻧﺎﺋﺒﺎ ﻟﻪ‪ ،‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺃﻏﺮﺑﻦ‪ :‬ﻣﺴﺘﺸﺎﺭﺍ‪.‬‬

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‫‪AGOC’ ºµæe áÑjôb ájQÉŒ §≤f‬‬ ‫‪áéæW ´ôa ` ¢ùjófÉeCG ÒJGƒa‬‬ ‫• ‪ 2‬ﺷﺎﺭﻉ ﻋﺎﺋﺸﺔ ﻣﺴﺎﻓﺮ ـ ﺑﻨﻲ‬ ‫ﻣﻜﺎﺩﺓ‬ ‫• ﻣﺤﻞ ‪ 1‬ﺇﻗﺎﻣﺔ ﻓﺮﺩﻭﺱ ـ ﺍﻟﻤﺠﻤﻊ‬ ‫ﺍﻟﺤﺴﻨﻲ‬ ‫• ‪ 70‬ﺷﺎﺭﻉ ﺃﻧﻔﺎ ـ ﺍﻟﺴﻮﺍﻧﻲ‬ ‫• ‪ .107‬ﺷﺎﺭﻉ ﺍﻟﺤﺴﻦ ﺍﻟﺜﺎﻧﻲ ـ‬ ‫ﺃﺻﻴﻠﺔ‬ ‫• ‪ .1‬ﺯﻧﻘﺔ ﺍﻟﻘﺪﺱ ‪ ،5‬ﺣﻲ ﺍﻟﻬﻨﺎ‪،‬‬ ‫)ﻣﻨﻄﻘﺔ ﺍﻟﺴﻮﺳﻲ(‬ ‫• ‪ ،250‬ﺯﻧﻘﺔ ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺣﻲ ﺍﻟﺴﻼﻡ‬ ‫‪ ،4‬ﺍﻟﻌﻮﺍﻣﺔ‬ ‫• ﺗﺠﺰﺋﺔ ‪ 9547‬ﺣﻲ ﺍﻟﺤﺎﺝ ﺍﻟﻤﺨﺘﺎﺭ ـ‬ ‫ﺑﻦ ﺩﻳﺒﺎﻥ )ﺗﺠﺰﺋﺔ ﺍﻟﺨﻴﺮ(‬ ‫• ﻗﺮﺏ ﻣﺪﺭﺳﺔ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ـ ﻣﻐﻮﻏﺔ‬ ‫ﺍﻟﺠﺪﻳﺪﺓ‬ ‫• ‪ 14‬ﺷﺎﺭﻉ ﻣﻮﻻﻱ ﺍﺳﻤﺎﻋﻴﻞ ﺇﻗﺎﻣﺔ‬ ‫ﻭﻟﻴﻠﻲ ﺍﻟﻄﺎﺑﻖ ﺍﻟﺴﻔﻠﻲ‬ ‫•ﺍﻟﻄﺮﻳﻖ ﺍﻟﺮﺋﻴﺴﻲ ﻃﻨﺠﺔ ﺍﻟﺒﺎﻟﻴﺔ‬ ‫)ﻗﺮﺏ ﺍﻟﺼﻴﺪﻟﻴﺔ(‬ ‫• ﺷﺎﺭﻉ ﻃﺎﺭﻕ ﺑﻦ ﺯﻳﺎﺩ )ﻗﺮﺏ‬ ‫ﺍﻟﺴﻮﻕ( ـ ﺍﻻﺩﺭﻳﺴﻴﺔ‬ ‫• ﺗﺠﺰﺋﺔ ﻣﺎﺭﺍ ‪ 2‬ﻗﻄﻌﺔ ‪ 11‬ـ ﻓﺎﻝ‬ ‫ﻓﻠﻮﺭﻱ‬ ‫• ‪ ،66‬ﺯﻧﻘﺔ ﻛﻮﺗﻤﺒﺮﻍ ﺍﻟﻤﺼﻠﻰ‬ ‫• ‪ ،5/2‬ﺯﻧﻘﺔ ﻛﻮﻟﺪﻥ ﺑﻴﺘﺶ ﻃﺮﻳﻖ‬ ‫ﺍﻟﻤﻄﺎﺭ‬ ‫• ‪ ،26‬ﺷﺎﺭﻉ ﻓﻠﻮﺭﻧﺴﻴﺎ ﺑﻦ ﺩﻳﺒﺎﻥ‬

‫ﺣﻞ ﺍﻟﺴﻮﺩﻭﻛﻮ‬

‫ﺳﺮﻋﺔ ﺍﻟﻤﻼﺣﻈﺔ‬

‫ﺭﻗﻢ ‪127‬‬

‫ﺑﻴﻦ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻷﺻﻞ ﺳﺒﻊ ﺍﺧﺘﻼﻓﺎﺕ‪ ،‬ﺣﺎﻭﻝ ﺃﻥ ﺗﻬﺘﺪﻱ ﺇﻟﻴﻬﺎ‪.‬‬

‫‪IójóL IQGOEG‬‬ ‫‪∫É``°üJG ø``jhÉ`æYh‬‬ ‫‪IójóL‬‬ ‫ﺗﻨﻬـــﻲ ﺇﺩﺍﺭﺓ »ﺍﻟﺸﻤـــﺎﻝ‬ ‫‪ «2000‬ﺇﻟـﻰ ﻋﻠﻢ ﻗﺮﺍﺋﻬـــﺎ‬ ‫ﻭﻣﺮﺍﺳﻠﻴﻬﺎ ﺃﻥ ﺃﺭﻗــﺎﻡ ﺍﻟﻬﺎﺗـﻒ‪،‬‬ ‫ﻭﺍﻟﺒﺮﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﻧﻲ‪ ،‬ﻭﻋﻨﻮﺍﻥ‬ ‫ﺍﻟﻤﺮﺍﺳﻠﺔ ﻗـﺪ ﺟﺮﻯ ﺗﻐﻴﻴﺮﻫﺎ‬ ‫ﻟﺘﺼﺒﺢ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫ـ ﺍﻟﻬﺎﺗﻒ‪0539943080 :‬‬ ‫ـ ﺍﻟﻔﺎﻛﺲ‪:‬‬ ‫‪0539945709‬‬ ‫ـ ﺍﻟﺒﺮﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﻧﻲ‪:‬‬ ‫‪achamal2000@gmail.‬‬ ‫‪com‬‬ ‫ـ ﺍﻟﺒﺮﻳـــﺪ ﺍﻟﻌــﺎﺩﻱ‪:‬‬ ‫‪ 7‬ﻣﻜﺮﺭ‪ ،‬ﺯﻧﻘﺔ ﻋﻤﺮ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻃﻨﺠﺔ‪.‬‬

‫اﻟﺮﻳﺎﺿﻲ‬ ‫اﻟﺸﻤﺎل‬

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‫‪: OGóYEG‬‬

‫ﺍﻟﺨﺰﺍﻧﺔ ﺍﻟﺮﻳﺎﺿﻴﺔ‪:‬‬

‫‪2/2 ≥jôY ïjQÉJ ƒ«°ûàdÉµdG‬‬ ‫ﻧﺠﻮﻡ ﻣﻦ ﺫﻫﺐ‬

‫ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻟﺪﻭﺭﻱ ﺍﻻﺣﺘﺮﺍﻓﻲ‬ ‫ﻓﻲ ﺳﻨﺔ ‪ 1929‬ﺗﺄﻟﻖ ﺍﻟﻜﺜﻴﺮ ﻣﻦ‬ ‫ﺍﻟﻨﺠﻮﻡ ﺍﻹﻳﻄﺎﻟﻴﻴﻦ ﻭﺍﻷﺟﺎﻧﺐ ﻭﺗﺮﻛﻮﺍ‬ ‫ﺫﻛﺮﻳﺎﺕ ﻃﻴﺒﺔ ﻣﺎﺯﺍﻟﺖ ﺗﺤﺘﻔﻆ ﺑﻬﺎ‬ ‫ﺍﻟﺬﺍﻛﺮﺓ ﺍﻹﻳﻄﺎﻟﻴﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺃﻳﻀﺎ‪،‬‬ ‫ﻭﻟﻌﻞ ﺍﻷﺑﺮﺯ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺍﻟﻨﺠﻢ ﺍﻟﺬﻱ‬ ‫ﻣﺎﺯﺍﻝ ﺍﻹﻳﻄﺎﻟﻴﻮﻥ ﻳﺤﺘﻔﻠﻮﻥ ﺑﺬﻛﺮﺍﻩ‬ ‫ﺟﻮﺳﻴﺒﻰ ﻣﻴﺎﺯﺍ‪ ،‬ﻫﺬﺍ ﺍﻟﻤﻬﺎﺟﻢ ﺍﻟﻔﺬ‬ ‫ﺍﻟﺬﻱ ﻟﻌﺐ ﻷﻛﺒﺮ ﺍﻷﻧﺪﻳﺔ ﺍﻹﻳﻄﺎﻟﻴﺔ‬ ‫ﺑﺪﺍﻳﺔ ﻣﻦ ﺍﻹﻧﺘﺮ ﻣﻌﻈﻢ ﺍﻟﻤﻮﺍﺳﻢ ﺛﻢ‬ ‫ﻟﺒﻌﺾ ﺍﻟﻮﻗﺖ ﻣﻊ ﻣﻴﻼﻥ ﻭﺍﻟﻴﻮﻓﻰ ﻭﺃﺗﻼﻧﺘﺎ ﻗﺒﻞ ﺃﻥ ﻳﺘﺤﻮﻝ ﺇﻟﻰ ﺗﺪﺭﻳﺐ‬ ‫ﺍﻹﻧﺘﺮ‪ .‬ﻭﺧﻼﻝ ﺍﻟﺜﻼﺛﻴﻨﻴﺎﺕ ﺣﻘﻖ ﻣﻴﺎﺯﺍ ﻛﻞ ﻣﺎ ﻳﺤﻠﻢ ﺑﻪ ﺃﻱ ﻣﻬﺎﺟﻢ ﻣﻦ‬ ‫ﺃﻟﻘﺎﺏ ﻣﺤﻠﻴﺔ ﻭﻋﺎﻟﻤﻴﺔ‪ ،‬ﻓﻘﺪ ﺣﻘﻖ ﻟﻘﺐ ﺍﻟﻬﺪﺍﻑ ﻓﻲ ﺍﻟﺪﻭﺭﻱ ﻣﺮﺗﻴﻦ‬ ‫)‪ 1936‬ﻭ ‪ (1938‬ﻭﺃﻳﻀﺎ ﺍﻟﺴﻜﻮﺩﻳﺘﻮ ﻣﺮﺗﻴﻦ ﻣﻊ ﺍﻹﻧﺘﺮ )ﻋﺎﻡ ‪1930‬‬ ‫ﻭﻋﺎﻡ ‪ (1938‬ﻭ ﻛﺎﻥ ﺃﺣﺪ ﻧﺠﻮﻡ ﺍﻟﻤﻨﺘﺨﺐ ﺍﻹﻳﻄﺎﻟﻲ ﺍﻟﺬﻱ ﺣﻘﻖ ﻟﻘﺒﻴﻦ‬ ‫ﻓﻲ ﻛﺄﺱ ﺍﻟﻌﺎﻟﻢ ﻣﺮﺗﻴﻦ ﺗﻜﺮﺍﺭﺍ‪ .‬ﻭ ﺑﺮﺯ ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻷﺳﻤﺎﺀ‬ ‫ﻛﺤﺎﺭﺱ ﺍﻟﻴﻮﻓﻲ ﺍﻟﺸﻬﻴﺮ ﻛﻮﻣﺒﻰ ﻭﻣﻬﺎﺟﻤﻪ ﺑﻮﺭﻳﻞ ﻭﺃﻳﻀﺎ ﻧﺠﻢ ﺭﻭﻣﺎ‬ ‫ﻏﺎﻳﺘﺎ ﻭﺑﺮﻭﻳﺘﺸﻴﻠﻰ ﻣﻦ ﺑﻮﻟﻴﻨﺎ ﻭﺑﻮﻓﻰ ﺍﻟﻤﻴﻼﻧﻲ ﻭﺁﺧﺮﻭﻥ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻨﺠﻢ‬ ‫ﺍﻟﻜﺒﻴﺮ ﺍﻟﺬﻱ ﺧﻄﻒ ﺍﻷﺿﻮﺍﺀ ﻣﻦ ﺍﻟﺠﻤﻴﻊ ﺑﻌﺪ ﻣﻴﺎﺯﺍ ﻛﺎﻥ ﻓﺎﻟﻨﺘﻴﻨﻮ ﻣﺎﺗﺰﻭﻻ‬ ‫ﺍﻟﺬﻱ ﺳﻴﻄﺮ ﻋﻠﻰ ﺣﻘﺒﺔ ﺍﻷﺭﺑﻌﻴﻨﺎﺕ ﻣﻊ ﻓﺮﻳﻖ ﺗﻮﺭﻳﻨﻮ‪ ،‬ﻭﺣﻘﻖ ﺧﻤﺴﺔ‬ ‫ﺃﻟﻘﺎﺏ‪ ،‬ﻣﻨﻬﺎ ﺃﺭﺑﻌﺔ ﻣﺘﺘﺎﻟﻴﺔ‪ ،‬ﻫﺬﺍ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻟﻘﺐ ﺍﻟﻬﺪﺍﻑ ﻟﻤﻮﺳﻢ‬ ‫ﻭﺍﺣﺪ‪ .‬ﻛﺎﻥ ﻣﺎﺗﺰﻭﻻ ﻧﺠﻢ ﺍﻟﻨﺠﻮﻡ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻟﻮﻻ ﻇﺮﻭﻑ ﺍﻟﺤﺮﺏ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺗﺴﺒﺒﺖ ﻓﻲ ﺇﻳﻘﺎﻑ ﺑﻄﻮﻟﺔ ﻛﺄﺱ ﺍﻟﻌﺎﻟﻢ ﻟﻜﺎﻥ‬ ‫ﻟﻪ ﺷﺄﻥ ﻣﻊ ﺍﻟﻤﻨﺘﺨﺐ ﺍﻹﻳﻄﺎﻟﻲ‪ ،‬ﻟﻜﻦ ﻣﺄﺳﺎﺓ ﺗﻮﺭﻳﻨﻮ ﻭﺇﻳﻄﺎﻟﻴﺎ ﻋﻤﻮﻣﺎ‬ ‫ﺟﺎﺀﺕ ﻓﻲ ﺳﻨﺔ ‪ 1949‬ﺣﻴﺚ ﺗﻮﻓﻰ ﻣﺎﺗﺰﻭﻻ ﺇﺛﺮ ﺳﻘﻮﻁ ﻃﺎﺋﺮﺓ ﻛﺎﻧﺖ‬ ‫ﺗﻘﻠﻪ ﻣﻊ ﻓﺮﻳﻖ ﺗﻮﺭﻳﻨﻮ‪ .‬ﺃﻣﺎ ﻓﻲ ﺍﻟﺨﻤﺴﻴﻨﻴﺎﺕ ﻓﻜﺎﻧﺖ ﻇﺎﻫﺮﺓ ﺍﻟﺴﻮﻳﺪﻯ‬ ‫ﻭﻣﻬﺎﺟﻢ ﻣﻴﻼﻥ ﻏﻮﻧﺎﺭ ﻧﻮﺭﺩﺍﻝ ﺍﻟﺬﻱ ﻳﺤﻤﻞ ﺍﻟﺮﻗﻢ ﺍﻟﻘﻴﺎﺳﻲ ﺣﺘﻰ ﺍﻵﻥ‬ ‫ﻓﻲ ﻋﺪﺩ ﻣﺮﺍﺕ ﺍﻟﻔﻮﺯ ﺑﻠﻘﺐ ﺍﻟﻬﺪﺍﻑ ﻭ ﺍﻟﺒﺎﻟﻐﺔ ﺧﻤﺴﺔ )‪50-51-53-‬‬ ‫‪ (54-55‬ﻭﺃﻳﻀﺎ ﻓﻲ ﺟﻌﺒﺘﻪ ﻟﻘﺐ ﺍﻟﺴﻜﻮﺩﻳﺘﻮ ﻣﺮﺗﻴﻦ ﻣﻊ ﻣﻴﻼﻥ‪ ،‬ﻭﻳﻌﺘﺒﺮ‬ ‫ﻧﻮﺭﺩﺍﻝ ﺃﺣﺪ ﺃﺑﺮﺯ ﺍﻟﻤﻬﺎﺟﻤﻴﻦ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﺪﻭﺭﻱ ﺍﻻﻳﻄﺎﻟﻲ ﻭﻣﻴﻼﻥ ﻋﻠﻰ‬ ‫ﺍﻟﺨﺼﻮﺹ‪ ،‬ﻭﻟﻢ ﻳﺘﻮﻗﻒ ﺗﺄﻟﻘﻪ ﻋﻠﻰ ﺇﻳﻄﺎﻟﻴﺎ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺳﻄﻊ ﻧﺠﻤﺔ‬ ‫ﻋﺎﻟﻤﻴﺎ ﻭﺃﻭﻟﻤﺒﻴﺎ ﻭﻛﺎﻥ ﻫﺪﺍﻑ ﺃﻭﻟﻤﺒﻴﺎﺩ ﻋﺎﻡ ‪ 1948‬ﺑﺴﺒﻌﺔ ﺃﻫﺪﺍﻑ ﻭﻗﺎﺩ‬ ‫ﻣﻨﺘﺨﺐ ﺑﻼﺩﻩ ﺍﻟﺴﻮﻳﺪ ﻟﺘﺤﻘﻴﻖ ﺫﻫﺒﻴﺔ ﺗﻠﻚ ﺍﻟﺪﻭﺭﺓ‪.‬‬

‫ﺍﻟﻘﺎﺩﺓ ﺍﻟﻜﺒﺎﺭ‬

‫ﺑﺮﺯ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ﺍﻟﻜﺒﺎﺭ ﺍﻟﺬﻳﻦ ﺍﻣﺘﻠﻜﻮﺍ ﺻﻔﺎﺕ ﻗﻴﺎﺩﻳﺔ‬ ‫ﺩﺍﺧﻞ ﻓﺮﻗﻬﻢ ﻭﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﺤﻘﻘﻮﺍ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻹﻧﺠﺎﺯﺍﺕ ﺍﻟﻤﺤﻠﻴﺔ‬ ‫ﻭﺍﻟﻌﺎﻟﻤﻴﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﺑﻌﺪ ﻓﺘﺮﺓ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ‪ ،‬ﻭﻣﻦ ﺑﻴﻦ ﻫﺆﻻﺀ ﺍﻟﺪﻭﻟﻲ‬ ‫ﺍﻟﻔﺮﻧﺴﻲ ﻣﻴﺸﻴﻞ ﺑﻼﺗﻴﻨﻲ ﺍﻟﺬﻱ ﺣﻘﻖ ﻣﺴﻴﺮﺓ ﻣﻊ ﺍﻟﻴﻮﻓﻲ ﻓﻲ ﺍﻟﻨﺼﻒ‬ ‫ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺑﺮﺯ ﻧﺠﻮﻡ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺳﻮﺍﺀ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺴﺘﻮﻯ ﺍﻹﻳﻄﺎﻟﻲ ﺃﻭ ﺍﻷﻭﺭﻭﺑﻲ ﺃﻭ ﺍﻟﻌﺎﻟﻤﻲ‪ ،‬ﻭﻛﺎﻥ ﺑﻼﺗﻴﻨﻲ ﻣﻬﻨﺪﺱ‬ ‫ﻭﺳﻂ ﻣﻤﺘﺎﺯﺍ ﻭﻻﻋﺒﺎ ﻳﻤﺘﻠﻚ ﺻﻔﺎﺕ ﻗﻴﺎﺩﻳﺔ ﻭﻫﻮ ﻣﺎ ﺃﻫﻠﻪ ﻟﻘﻴﺎﺩﺓ‬ ‫ﺍﻟﻴﻮﻓﻲ ﻟﻠﺘﺮﺑﻊ ﻋﻠﻰ ﻋﺮﺵ ﺍﻟﻜﺮﺓ ﺍﻹﻳﻄﺎﻟﻴﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﺴﻨﻮﺍﺕ‪ .‬ﻭﻻ‬ ‫ﻧﻨﺴﻰ ﻛﺬﻟﻚ ﺍﻟﻨﺠﻢ ﻭﺍﻟﺤﺎﺭﺱ ﺍﻟﻌﻤﻼﻕ ﺩﻳﻨﻮﺯﻭﻑ ﺍﻟﺬﻱ ﻳﻌﺪ ﻣﻦ ﺃﻛﺒﺮ‬ ‫ﺍﻟﻤﻌﻤﺮﻳﻦ ﻓﻲ ﺍﻟﺪﻭﺭﻱ ﺍﻹﻳﻄﺎﻟﻲ ﻭﺻﺎﺣﺐ ﺍﻷﻟﻘﺎﺏ ﺍﻟﻜﺜﻴﺮﺓ ﺳﻮﺍﺀ ﻣﻊ‬ ‫ﻓﺮﻳﻘﻪ ﺍﻟﻴﻮﻓﻰ ﺃﻭ ﻣﻊ ﺍﻟﻤﻨﺘﺨﺐ ﺍﻹﻳﻄﺎﻟﻲ‪ ،‬ﻭﺣﺮﺱ ﺩﻳﻨﻮﺯﻭﻑ ﻣﺮﻣﻰ‬ ‫ﺍﻟﻴﻮﻓﻰ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺳﻨﺔ ‪ 1972‬ﻭﺣﺘﻰ ﺳﻨﺔ ‪ ،1983‬ﻭﺣﻘﻖ ﻟﻪ ﺍﻟﻜﺜﻴﺮ‬ ‫ﻣﻦ ﺍﻷﻟﻘﺎﺏ )ﺍﻟﺴﻜﻮﺩﻳﺘﻮ ﺧﻤﺲ ﻣﺮﺍﺕ ﻭﻛﺄﺱ ﺇﻳﻄﺎﻟﻴﺎ ﻣﺮﺗﻴﻦ( ﺇﺿﺎﻓﺔ‬ ‫ﺇﻟﻰ ﻛﺄﺱ ﺍﻻﺗﺤﺎﺩ ﺍﻷﻭﺭﻭﺑﻲ ﺳﻨﺔ ‪ .1977‬ﻭﺃﻳﻀﺎ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺮﻗﻢ‬ ‫ﺍﻟﻘﻴﺎﺳﻲ ﻓﻲ ﺍﻟﺸﺒﺎﻙ ﺍﻟﻨﻈﻴﻔﺔ ﻟﻤﺪﺓ ‪ 1142‬ﺩﻗﻴﻘﺔ ﻣﻦ ﺳﺒﺘﻤﺒﺮ ‪1972‬‬ ‫ﻭﺣﺘﻰ ﻳﻮﻧﻴﻮ ‪ ،1974‬ﻭﻫﻮ ﻛﺎﺑﺘﻦ ﺍﻟﻤﻨﺘﺨﺐ ﺍﻹﻳﻄﺎﻟﻲ ﺍﻟﺬﻱ ﺣﻘﻖ ﻟﻘﺐ‬ ‫ﻛﺄﺱ ﺍﻟﻌﺎﻟﻢ ﺳﻨﺔ ‪ ،1982‬ﻭﻗﺒﻞ ﺫﻟﻚ ﺣﻘﻖ ﻣﻊ ﺍﻟﻤﻨﺘﺨﺐ ﺑﻄﻮﻟﺔ ﺃﻭﺭﻭﺑﺎ‬ ‫ﻗﺒﻞ ‪ 14‬ﺳﻨﺔ ﺃﻱ ﻓﻲ ﺳﻨﺔ ‪ .1968‬ﻭﺗﺄﻟﻖ ﺃﻳﻀﺎ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻨﺠﻮﻡ‬ ‫ﻣﻨﺬ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ‪ ،‬ﻣﻨﻬﻢ ﺍﻷﺭﺟﻨﺘﻴﻨﻰ ﻣﺎﺭﺍﺩﻭﻧﺎ ﻣﻊ ﻧﺎﺑﻮﻟﻲ ﻭﻻﻋﺒﻮﻥ ﻛﺒﺎﺭ‬ ‫ﻛﺒﺎﺭﻳﺰﻱ ﻭﺑﻴﺮﻏﻮﻣﻲ ﻭﺍﻟﻤﻮﻫﻮﺏ ﺩﻭﻧﺎﺩﻭﻧﻲ ﻭﺍﻟﻬﻮﻟﻨﺪﻳﻮﻥ ﺍﻟﺜﻼﺛﺔ ﻓﺎﻥ‬ ‫ﺑﺎﺳﺘﻦ ﻭﺭﻳﻜﺎﺭﺩ ﻭﺧﻮﻟﻴﺖ ﻭﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺬﻳﻦ ﺳﺎﻫﻤﻮﺍ ﻓﻲ ﺗﻄﻮﺭ‬ ‫ﺍﻟﻜﺮﺓ ﺍﻻﻳﻄﺎﻟﻴﺔ ﻭﺷﻬﺮﺗﻬﺎ ﺍﻟﻌﺎﻟﻤﻴﺔ‪.‬‬

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‫ﺃﺳﺌﻠﺔ ‪:‬‬

‫ﻛﻠﻤﺔ اﻟﻌﺪد‬ ‫ﻓﻲ ﻇﻞ ﺍﻷﺯﻣﺔ ﺍﻟﺨﻄﻴﺮﺓ ﺍﻟﺘﻲ ﻳﻤﺮ ﻣﻨﻬﺎ ﺍﺗﺤﺎﺩ ﻃﻨﺠﺔ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ‪ ،‬ﻳﺴﺘﻤﺮ ﺍﻟﺒﺤﺚ‬ ‫ﻋﻦ ﺭﺋﻴﺲ ﺟﺪﻳﺪ ﺑﺈﻣﻜﺎﻧﻪ ﺇﻧﻘﺎﺫ ﺍﻟﻔﺮﻳﻖ‪ .‬ﻟﻜﻦ ﺍﻟﺠﻤﺎﻫﻴﺮ ﺗﻄﺎﻟﺐ ﺑﺮﺋﻴﺲ ﺭﻳﺎﺿﻲ‪،‬‬ ‫ﻳﻔﻬﻢ ﻓﻲ ﺍﻟﺘﺴﻴﻴﺮ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﻣﺎ ﻳﺠﻌﻠﻪ ﻳﻘﻮﺩ ﺍﻹﻧﻘﺎﺫ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺮﺍﻫﻦ‬ ‫ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻔﺮﻳﻖ ﺇﻟﻰ ﻗﺴﻢ ﺍﻟﻬﻮﺍﺓ‪ ،‬ﻛﻮﻧﻪ ﻳﺤﺘﻞ ﺣﺎﻟﻴﺎ ﺍﻟﻤﺮﻛﺰ ﺍﻷﺧﻴﺮ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﺍﻟﻌﺎﻡ ﻟﺒﻄﻮﻟﺔ ﺍﻟﻘﺴﻢ ﺍﻟﻮﻃﻨﻲ ﺍﻟﺜﺎﻧﻲ‪ .‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻭﺿﻊ ﺑﺮﻧﺎﻣﺞ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻋﻤﻞ‬ ‫ﻣﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﺗﺨﺮﺝ ﺍﻟﻔﺮﻳﻖ ﻣﻦ ﺍﻟﺘﺴﻴﻴﺮ ﺍﻟﻌﺸﻮﺍﺋﻲ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﻴﺮﺓ‬ ‫ﻳﺴﻴﺮ ﺑﺨﻄﻰ ﺃﻗﻞ ﻣﺎ ﻳﻤﻜﻦ ﻭﺻﻔﻬﺎ‪ ،‬ﺑﻔﺮﻕ ﺍﻷﺣﻴﺎﺀ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﺮﻛﺰ ﻋﻠﻰ ﺭﺋﻴﺲ ﺭﻳﺎﺿﻲ‬ ‫ﻛﻤﻄﻠﺐ ﻟﻠﺠﻤﻬﻮﺭ‪ ،‬ﻓﻸﻥ ﺍﻟﺠﻤﻴﻊ ﺿﺎﻕ ﻣﻦ ﺳﻴﻄﺮﺓ ﺍﻟﺴﻴﺎﺳﻴﻴﻦ ﻋﻠﻰ ﺗﺴﻴﻴﺮ ﺍﻟﻔﺮﻳﻖ‬ ‫ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻤﺎﺿﻴﺔ‪ .‬ﻭﺍﻟﺴﻴﺎﺳﻲ ﺑﻄﺒﻌﻪ ﺭﺟﻞ ﺍﻧﺘﻘﺎﻟﻲ‪ ،‬ﻳﺸﺒﻪ ﻣﺮﺣﻠﺔ ﺍﻧﺘﻘﺎﻟﻴﺔ‪،‬‬ ‫ﻭﺍﻟﻔﺎﺭﻕ ﻫﻮ ﺍﻟﻄﻤﻮﺡ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﺸﺨﺺ‪ ،‬ﺍﻟﺬﻱ ﻳﺼﺒﺢ ﺍﻟﻔﺮﻳﻖ ﻣﺮﻫﻮﻧﺎ ﺑﻪ‪ .‬ﻭﻓﺸﻞ‬ ‫ﺍﻟﻤﺴﻴﺮ ﺍﻟﺮﻳﺎﺿﻲ ﻓﻲ ﺍﻟﺴﻴﺎﺳﺔ ﻳﺠﻌﻠﻪ ﻳﻨﻔﺮ ﻣﻦ ﺍﻟﻔﺮﻳﻖ‪ ،‬ﻭﻳﺠﻌﻠﻪ ﻓﻲ ﻣﻬﺐ ﺍﻟﺮﻳﺢ‪،‬‬ ‫ﻣﺜﻞ ﻣﺎ ﻳﺤﺪﺙ ﻻﺗﺤﺎﺩ ﻃﻨﺠﺔ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ ﺣﺎﻟﻴﺎ‪.‬‬

‫• ﻛﻴﻒ ﺗﻘﻴﻤﻮﻥ ﺣﺼﻴﻠﺔ ﺟﺎﻣﻌﺔ ﻛﺮﺓ ﺍﻟﺴﻠﺔ‬ ‫ﺧﻼﻝ ﺍﻟﻤﻮﺳﻢ ﺍﻟﺮﻳﺎﺿﻲ ﺍﻟﻤﺎﺿﻲ؟‬ ‫•• ﺳﺆﺍﻝ ﻭﺟﻴﻪ‪ ،‬ﺍﺳﺘﻮﺣﻴﺖ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﻴﺮ‪،‬‬

‫ﻭﻟﻠﺘﻮﺿﻴﺢ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺍﻟﻌﻮﺩﺓ ﻗﻠﻴﻼ ﺇﻟﻰ ﺍﻟﻮﺭﺍﺀ ﻻﺳﺘﺤﻀﺎﺭ‬ ‫ﺷﺊ ﻣﻬﻢ ﺟﺪﺍ‪ ،‬ﻫﻮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺣﻮﻝ ﺍﻟﺮﻳﺎﺿﺔ‪،‬‬ ‫ﺍﻟﻤﻮﺟﻬﺔ ﺇﻟﻰ ﺍﻟﻤﺸﺎﺭﻛﻴﻦ ﻓﻲ ﺍﻟﻤﻨﺎﻇﺮﺓ ﺍﻟﻮﻃﻨﻴﺔ ﺣﻮﻝ ﺍﻟﺮﻳﺎﺿﺔ‬ ‫ﺑﺎﻟﺼﺨﻴﺮﺍﺕ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﺤﻤﻞ ﻓﻲ ﻃﻴﺎﺗﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺩﻻﻟﺔ ﻣﻬﻤﺔ‬ ‫ﻧﺤﻮ ﺍﻹﺻﻼﺡ ﻭﺍﻹﻗﻼﻉ ﺑﺎﻟﺮﻳﺎﺿﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻤﻨﻄﻠﻖ‬ ‫ﺗﻢ ﺍﻧﺘﺨﺎﺏ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺩﻳﻨﻴﺔ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺠﺎﻣﻌﺔ ﺍﻟﻤﻠﻜﻴﺔ‬ ‫ﺍﻟﻤﻐﺮﺑﻴﺔ ﻟﻜﺮﺓ ﺍﻟﺴﻠﺔ ﻟﻀﺦ ﺩﻣﺎﺀ ﺟﺪﻳﺪﺓ ﻓﻲ ﻛﺮﺓ ﺍﻟﺴﻠﺔ ﺍﻟﻮﻃﻨﻴﺔ‬ ‫ﺍﻟﺘﻲ ﻋﺎﺷﺖ ﻋﺸﻮﺍﺋﻴﺔ ﻛﺒﻴﺮﺓ ﻭﺍﺭﺗﺠﺎﻟﻴﺔ ﻻ ﺣﺪ ﻟﻬﺎ‪ .‬ﺑﺤﻴﺚ ﻏﻴﺎﺏ‬ ‫ﺍﻟﺒﺮﺍﻣﺞ ﺍﻟﻬﺎﺩﻓﺔ ﻭﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻇﻴﻔﻴﺔ‪ ،‬ﻭﻏﻴﺎﺏ ﺍﻟﺸﻔﺎﻓﻴﺔ ﻓﻲ ﺍﺗﺨﺎﺫ‬ ‫ﺍﻟﻘﺮﺍﺭﺍﺕ‪ ،‬ﻭﻫﻴﻤﻨﺔ ﺷﺨﺼﻴﺔ ﺍﻟﺮﺋﻴﺲ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﻛﻞ ﺍﻟﻘﺮﺍﺭﺍﺕ‬ ‫ﺍﻟﺠﺎﻣﻌﻴﺔ‪ .‬ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻔﺎﻋﻠﺔ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﺎ ﻣﻦ‬ ‫ﻃﺮﻑ ﺍﻟﺮﺋﻴﺲ ﻭﺃﻣﻴﻦ ﺍﻟﻤﺎﻝ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻧﻈﻴﺮ‪ ،‬ﻟﺠﻨﺔ ﺍﻟﺘﺤﻜﻴﻢ‪،‬‬ ‫ﻭﺍﻷﻧﻈﻤﺔ ﻭﺍﻟﻘﻮﺍﻧﻴﻦ‪ ،‬ﻭﺍﻻﺳﺘﺌﻨﺎﻑ‪ ،‬ﻭﺍﻟﻤﻨﺘﺨﺒﺎﺕ‪ ،‬ﻭﺍﻟﻤﺎﻟﻴﺔ‬ ‫ﺍﻟﺘﻲ ﻟﻢ ﻧﺴﺠﻞ ﺃﻱ ﺇﺟﺮﺍﺀ ﻟﻬﺎ ﺩﺍﺧﻞ ﻣﺤﺎﺿﺮ ﺍﺟﺘﻤﺎﻋﺎﺕ ﺍﻟﻤﻜﺘﺐ‬ ‫ﺍﻟﺠﺎﻣﻌﻲ‪ .‬ﺑﺤﻴﺚ ﺃﻥ ﻣﺎﻟﻴﺔ ﺍﻟﺠﺎﻣﻌﺔ ﺻﺎﺭﺕ ﻓﻲ ﺫﻟﻚ ﺍﻟﻌﻬﺪ ﺧﻂ‬ ‫ﺍﺣﻤﺮ‪.‬‬

‫• ﺃﺯﻣﺔ ﻛﺮﺓ ﺍﻟﺴﻠﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ ﺍﻟﺘﻲ ﺗﺘﺨﺒﻂ ﻣﻨﺬ‬ ‫ﺳﻨﻮﺍﺕ ﻓﻲ ﻣﺸﺎﻛﻞ ﺑﻨﻴﻮﻳﺔ ﻭﻫﻴﻜﻠﻴﺔ ﻣﺰﻣﻨﺔ‪ ،‬ﻫﻞ‬ ‫ﻫﻲ ﻓﻲ ﻧﻈﺮﻛﻢ‪ ،‬ﺃﺯﻣﺔ ﺟﺎﻣﻌﺔ‪ ،‬ﺃﻡ ﺃﻧﺪﻳﺔ ‪ ،‬ﺃﻡ ﻋﺼﺐ‬ ‫ﺟﻬﻮﻳﺔ ؟‬ ‫•• ﺍﻟﻤﺸﻜﻞ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺗﺘﺨﺒﻂ ﻓﻴﻪ ﻛﺮﺓ ﺍﻟﺴﻠﺔ ﻫﻮ ﻧﺘﻴﺠﺔ‬

‫ﻟﻠﺘﺮﺍﻛﻤﺎﺕ ﻭﺍﻟﻌﺸﻮﺍﺋﻴﺔ ﺍﻟﺘﻲ ﻋﺎﺷﺘﻬﺎ ﻛﺮﺓ ﺍﻟﺴﻠﺔ ﺍﻟﻮﻃﻨﻴﺔ‪.‬‬ ‫ﻓﻤﺜﻼ ﺗﻢ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻔﺮﻕ ﺍﻟﻜﺒﺮﻯ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻔﺌﺎﺕ ﺍﻟﻌﻤﺮﻳﺔ‪،‬‬ ‫ﺣﻴﺚ ﻧﺠﺪ ﻓﺮﻳﻖ ﻳﺮﺻﺪ ﻣﻴﺰﺍﻧﻴﺔ ﺟﺪ ﺿﺨﻤﺔ ﻟﻠﻜﺒﺎﺭ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗﻌﻮﺩ‬ ‫ﻟﻔﺌﺎﺗﻪ ﺍﻟﺼﻐﺮﻯ ﺗﺠﺪﻩ ﻳﻠﺠﺄ ﻻﻋﺘﺬﺍﺭ‪ ،‬ﺃﻭ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻓﺮﻕ ﻭﻫﻤﻴﺔ‬ ‫ﻟﻠﻤﺸﺎﺭﻛﺔ ﺑﻬﺎ‪ ،‬ﺩﻭﻥ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﻣﺴﺘﻘﺒﻞ ﻓﺮﻳﻘﻪ‪ .‬ﻭﻫﻮ ﻣﺎ ﺍﺛﺮ ﺳﻠﺒﺎ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺮﺩﻭﺩ ﺍﻟﻌﺎﻡ ﻣﻦ ﺣﻴﺚ ﺍﻧﻌﺪﺍﻡ ﺳﻴﺎﺳﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻭﺗﻄﺒﻴﻖ‬ ‫ﺑﺮﻧﺎﻣﺞ ﺗﻘﻨﻲ ﺃﻭ ﺇﺩﺍﺭﻱ ﻣﻮﺣﺪ ﻭﺷﺎﻣﻞ‪ .‬ﺣﻴﺚ ﺍﻥ ﺍﻟﻜﻞ ﻳﺮﺗﻜﺰ ﻋﻠﻰ‬ ‫ﺍﻟﺨﻄﺎﺑﺎﺕ ﺍﻟﺸﻌﺒﻮﻳﺔ ﻟﺘﻠﻤﻴﻊ ﺻﻮﺭﺗﻪ ﺃﻭ ﺗﻤﺮﻳﺮ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﺨﺪﻡ‬ ‫ﺑﻪ ﺍﺳﺘﻤﺮﺍﺭﻳﺘﻪ ﻭﻣﺼﺎﻟﺤﻪ‪ ،‬ﻭﺍﻟﻠﺒﻴﺐ ﺑﺎﻹﺷﺎﺭﺓ ﻳﻔﻬﻢ‪ .‬ﻭﻫﺬﻩ‬ ‫ﺍﻟﻤﺸﺎﻛﻞ ﻳﻤﻜﻦ ﺗﻠﺨﻴﺼﻬﺎ ﻓﻲ ﻧﻘﻄﺘﻴﻦ ﻫﺎﻣﺘﻴﻦ ﻭﺃﺳﺎﺳﻴﺘﻴﻦ‪.‬‬ ‫ﺃﻭﻻ ﻓﻲ ﻏﻴﺎﺏ ﺗﻄﺒﻴﻖ ﺍﻟﻘﺎﻧﻮﻥ ﺑﺸﻜﻞ ﺳﻠﻴﻢ ﻭﺍﻻﺭﺗﻜﺎﺯ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺮﻭﻧﺔ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺣﺴﺐ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﻳﺨﺪﻡ‬ ‫ﺑﻬﺎ ﻣﺼﺎﻟﺤﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﻳﺤﻤﻲ ﺑﻬﺎ ﻧﻔﺴﻪ‪ .‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺴﺎﻋﺪ‬ ‫ﻋﻠﻰ ﺭﺳﻢ ﻣﻌﺎﻟﻢ ﻭﺍﺿﺤﺔ ﻟﻠﺘﺴﻴﻴﺮ ﻭﺍﻟﻨﺠﺎﺡ ‪ .‬ﻭﺛﺎﻧﻴﺎ ﻓﻲ ﻋﺪﻡ‬ ‫ﻭﺿﻊ ﺑﺮﺍﻣﺞ ﻭﺍﺿﺤﺔ ﺍﻟﻤﻌﺎﻟﻢ ﻭﺗﻘﻨﻴﻨﻬﺎ ﻭﺧﻀﻮﻋﻬﺎ ﻟﻠﻤﺮﺍﻗﺒﺔ‬ ‫ﻭﺍﻟﻤﺤﺎﺳﺒﺔ‪ .‬ﻭﺑﻐﻴﺎﺏ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻔﺘﺢ ﺩﺍﺋﻤﺎ ﺍﻟﺒﺎﺏ‬ ‫ﺃﻣﺎﻡ ﺍﻟﻔﻮﺿﻰ ﻭﻏﻴﺎﺏ ﺍﻟﺸﻔﺎﻓﻴﺔ ﻭﺭﻭﺡ ﺍﻟﻌﻤﻞ ﺍﻟﺠﻤﺎﻋﻲ ﺍﻟﻬﺎﺩﻑ‬ ‫ﻭﺍﻟﺒﻨﺎﺀ‪.‬‬

‫• ﻣﺎ ﻫﻲ ﻓﻲ ﻧﻈﺮﻙ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ﻳﺠﺐ ﺃﻥ ﺗﺘﻮﻓﺮ‬ ‫ﻓﻲ ﺍﻟﺮﺋﻴﺲ ﺍﻟﻤﻘﺒﻞ ﻟﻠﺠﺎﻣﻌﺔ ؟‬ ‫•• ﺃﻭﺩ ﺃﻥ ﺃﺣﻴﻂ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﻟﻮﻃﻨﻲ ﺃﻥ ﻣﻴﺪﺍﻥ ﻛﺮﺓ ﺍﻟﺴﻠﺔ‬

‫ﻳﻌﺞ ﺑﻜﻔﺎﺀﺍﺕ ﺑﺎﺳﺘﻄﺎﻋﺘﻬﺎ ﻭﺿﻊ ﻛﺮﺓ ﺍﻟﺴﻠﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻮﻕ ﺑﻨﻴﺎﺕ‬ ‫ﻗﻮﻳﺔ ﻭﺃﺳﺲ ﺻﻠﺒﺔ‪ ،‬ﻟﻜﻦ ﻳﺠﺐ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﺠﻤﻴﻊ ﻭﺃﻥ ﻳﺆﻣﻦ ﺑﺎﻥ‬ ‫ﺯﻣﻦ ﺍﻧﺘﺨﺎﺏ ﺍﻷﺷﺨﺎﺹ ﺃﻭ ﺍﻟﺮﺅﺳﺎﺀ ﺑﻤﻔﻬﻮﻡ ” ﻣﺆﺳﺴﺔ ﺍﻟﺮﺋﻴﺲ‬ ‫”‪ ،‬ﻗﺪ ﻭﻟﻰ ﻭﺃﺻﺒﺢ ﻓﻲ ﺧﺒﺮ ﻛﺎﻥ‪ .‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻣﺤﺎﻭﺭ ﺍﻟﻤﻨﺎﻇﺮﺓ‬ ‫ﺍﻟﻮﻃﻨﻴﺔ ﺣﻮﻝ ﺍﻟﺮﻳﺎﺿﺔ ﺑﺎﻟﺼﺨﻴﺮﺍﺕ‪ ،‬ﻭﻓﻲ ﺇﻃﺎﺭ ﻗﺎﻧﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ‬ ‫ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﺮﻳﺎﺿﺔ ﺍﻟﺠﺪﻳﺪ‪ .‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﺠﻤﻊ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺩﻡ‬ ‫ﻟﻴﻮﻡ ‪ 25‬ﻧﻮﻧﺒﺮ ﺍﻟﺠﺎﺭﻱ‪ ،‬ﻓﺈﻧﻨﺎ ﺳﻨﻌﻤﻞ ﻛﻔﺮﻕ ﺗﺴﻌﻰ ﺑﺎﻟﺪﻓﻊ ﺑﺎﻟﻜﺮﺓ‬ ‫ﺍﻟﺒﺮﺗﻘﺎﻟﻴﺔ ﻋﻠﻰ ﺍﻧﺘﺨﺎﺏ ﻓﺮﻳﻖ ﻣﺴﻴﺮ‪ ،‬ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻻﺋﺤﺔ ﺗﻀﻢ‬ ‫ﺧﻴﺮﺓ ﺍﻟﻔﻌﺎﻟﻴﺎﺕ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﻟﻬﺎ ﺃﻥ ﺗﺴﻬﺮ ﻋﻠﻰ ﺍﻟﺮﻗﻲ ﺑﻜﺮﺓ‬ ‫ﺍﻟﺴﻠﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺩﻭﻥ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﻫﻤﻪ ﺍﻟﻮﺣﻴﺪ‬ ‫ﻫﻮ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺃﻭﻻ ﻭﺃﺧﻴﺮﺍ‪ .‬ﻭﺃﺅﻛﺪ ﺍﻧﻪ ﺳﻴﺘﻢ ﺍﻧﺘﺨﺎﺏ ﻓﺮﻳﻖ‬ ‫ﻣﺴﻴﺮ ﺑﻨﺎﺀﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺀﺓ ﻭﺑﺮﻧﺎﻣﺞ ﻭﺍﺿﺢ ﺍﻟﻤﻌﺎﻟﻢ ‪ .‬ﻭﺳﻮﻑ ﻧﺘﺼﺪﻯ‬ ‫ﻭﻓﻲ ﺇﻃﺎﺭ ﺍﻟﻘﺎﻧﻮﻥ ﺇﻟﻰ ﻛﻞ ﻣﺤﺎﻭﻟﺔ ﻹﻋﺎﺩﺓ ﺍﻟﺠﺎﻣﻌﺔ ﺇﻟﻰ ﺍﻟﻮﺟﻮﻩ‬ ‫ﺍﻟﻤﺎﺿﻮﻳﺔ ﺍﻟﻘﺪﻳﻤﺔ‪ ،‬ﺍﻟﺘﻲ ﺗﻘﻒ ﺃﻣﺎﻡ ﻋﺠﻠﺔ ﺍﻻﺻﻼﺡ ‪.‬‬

‫ﺧﺒـﺮ ‪Úë°Tôe øª°V ó«MƒdG »Hô©dG Ióæ¡∏H »Hô¨ŸG‬‬ ‫ﺩﻭﻟـﻲ‬ ‫’‪É«≤jôaEG ‘ ÖY’ π°†aC‬‬ ‫ﺃﺫﺍﻉ ﺍﻻﺗﺤﺎﺩ ﺍﻹﻓﺮﻳﻘﻲ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ ﻗﺎﺋﻤﺔ ﻣﻦ‬ ‫‪10‬ﻻﻋﺒﻴﻦ ﻳﺘﻨﺎﻓﺴﻮﻥﻋﻠﻰﺟﺎﺋﺰﺓﺃﻓﻀﻞ ﻻﻋﺐﻓﻲ‬ ‫ﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ ﻟﻌﺎﻡ ‪ .2012‬ﻭﺗﻀﻢ ﺍﻟﻼﺋﺤﺔ ﻻﻋﺒﺎ‬ ‫ﻋﺮﺑﻴﺎ ﻭﺍﺣﺪﺍً ﻫﻮ ﺍﻟﻤﻐﺮﺑﻲ ﻳﻮﻧﺲ ﺑﻠﻬﻨﺪﺓ ﺍﻟﺬﻱ‬ ‫ﺳﺎﻫﻢ ﺑﺸﻜﻞ ﻛﺒﻴﺮ ﻓﻲ ﺇﺣﺮﺍﺯ ﻓﺮﻳﻘﻪ ﻣﻮﻧﺒﻠﻴﻴﻪ‬ ‫ﻟﺒﻘﺐ ﺑﻄﻞ ﺍﻟﺪﻭﺭﻱ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﻤﻮﺳﻢ ﺍﻟﻤﺎﺿﻲ‪.‬‬ ‫ﻭﺿﻤﺖ ‪ 3‬ﻻﻋﺒﻴﻦ ﻋﺎﺟﻴﻴﻦ ﻫﻢ ﻧﺠﻢ ﺗﺸﻴﻠﺴﻲ‬ ‫ﺍﻹﻧﻜﻠﻴﺰﻱ ﺍﻟﺴﺎﺑﻖ ﻭﺷﻨﻐﻬﺎﻱ ﺷﻴﻨﺨﻮﺍ ﺍﻟﺼﻴﻨﻲ‬ ‫ﺣﺎﻟﻴﺎ ﺩﻳﺪﻳﻴﻪ ﺩﺭﻭﻏﺒﺎ ﺍﻟﻤﺮﺷﺢ ﺑﻘﻮﺓ ﻟﻨﻴﻞ ﺍﻟﺠﺎﺋﺰﺓ‬ ‫ﻟﻘﻴﺎﺩﺓ ﻓﺮﻳﻘﻪ ﺍﻟﻠﻨﺪﻧﻲ ﺇﻟﻰ ﻟﻘﺐ ﺑﻄﻞ ﻣﺴﺎﺑﻘﺔ‬ ‫ﺩﻭﺭﻱ ﺃﺑﻄﺎﻝ ﺃﻭﺭﻭﺑﺎ ﺍﻟﻤﻮﺳﻢ ﺍﻟﻤﺎﺿﻲ‪ ،‬ﻭﻣﻮﺍﻃﻨﻪ‬ ‫ﻳﺤﻴﻰ ﺗﻮﺭﻳﻪ ﺻﺎﺣﺐ ﺍﻟﺠﺎﺋﺰﺓ ﺍﻟﻌﺎﻡ ﺍﻟﻤﺎﺿﻲ‬ ‫ﻭﺍﻟــﺬﻱ ﺳﺎﻫﻢ ﺑﺈﺣﺮﺍﺯ ﻓﺮﻳﻘﻪ ﻣﺎﻧﺸﺴﺘﺮ ﺳﻴﺘﻲ‬ ‫ﻟﻘﺐ ﺑﻄﻞ ﺍﻟﺪﻭﺭﻱ ﺍﻹﻧﻜﻠﻴﺰﻱ ﺍﻟﻤﻮﺳﻢ ﺍﻟﻤﺎﺿﻲ‪،‬‬ ‫ﻭﻣﻬﺎﺟﻢ ﺁﺭﺳﻨﺎﻝ ﺍﻹﻧﻜﻠﻴﺰﻱ ﻳﺎﻭ ﻛﻮﺍﺳﻲ ﺟﻴﺮﻓﻲ ﺍﻟﻤﻠﻘﺐ ﺑﺠﻴﺮﻓﻴﻨﻴﻮ‪.‬‬ ‫ﻭﺿﻤﺖ ﺍﻟﻼﺋﺤﺔ ﻻﻋﺐ ﻭﺳﻂ ﺁﺭﺳﻨﺎﻝ ﺍﻟﺴﺎﺑﻖ ﻭﺑﺮﺷﻠﻮﻧﺔ ﺍﻹﺳﺒﺎﻧﻲ‬ ‫ﺣﺎﻟﻴﺎً ﺍﻟﻜﺎﻣﻴﺮﻭﻧﻲ ﺍﻟﻜﺴﻨﺪﺭ ﺳﻮﻧﻎ‪ ،‬ﻭﺟﻨﺎﺡ ﻣﺮﺳﻴﻠﻴﺎ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﺪﻭﻟﻲ‬ ‫ﺍﻟﻐﺎﻧﻲ ﺍﻧﺪﺭﻳﻪ ﺍﻳﻮﻭ‪ ،‬ﻭﻣﻬﺎﺟﻢ ﻧﻴﻮﻛﺎﺳﻞ ﺍﻹﻧﻜﻠﻴﺰﻱ ﺍﻟﺴﻨﻐﺎﻟﻲ ﺩﻳﻤﺒﺎ‬

‫ﺑﺎ‪ ،‬ﻭﻗﺎﺋﺪ ﺯﺍﻣﺒﻴﺎ ﻛﺮﻳﺴﺘﻮﻓﺮ ﻛﺎﺗﻮﻧﻐﻮ )ﻫﻴﻨﺎﻥ‬ ‫ﻛﻮﻧﺴﺘﺮﺍﻛﺸﻦ ﺍﻟﺼﻴﻨﻲ(‪،‬ﻭﻻﻋﺐﻭﺳﻂﺗﺸﻴﻠﺴﻲ‬ ‫ﺍﻟﺪﻭﻟﻲ ﺍﻟﻨﻴﺠﻴﺮﻱ ﺟﻮﻥ ﺍﻭﺑﻲ ﻣﻴﻜﻞ‪ ،‬ﻭﻣﻬﺎﺟﻢ‬ ‫ﺳﺎﻧﺖ ﺍﺗﻴﺎﻥ ﺍﻟﻔﺮﻧﺴﻲ ﻭﻣﻨﺘﺨﺐ ﺍﻟﻐﺎﺑﻮﻥ ﺑﻴﺎﺭ‬ ‫ﺍﻭﺑﺎﻣﻴﺎﻧﻎ‪ .‬ﻭﺳﻴﺤﺼﺮ ﺍﻻﺗﺤﺎﺩ ﺍﻻﻓﺮﻳﻘﻲ ﺍﻟﻤﻨﺎﻓﺴﺔ‬ ‫ﺑﻴﻦ ‪ 3‬ﻻﻋﺒﻴﻦ ﻓﻲ ﺍﻷﺳﺒﻮﻉ ﺍﻷﺧﻴﺮ ﻣﻦ ﻧﻮﻓﻤﺒﺮ‬ ‫ﺍﻟﺤﺎﻟﻲ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻜﺸﻒ ﻋﻦ ﺍﺳﻢ ﺍﻟﻔﺎﺋﺰ ﻓﻲ ‪20‬‬ ‫ﺩﻳﺴﻤﺒﺮ ﺍﻟﻤﻘﺒﻞ ﻓﻲ ﺣﻔﻞ ﻓﻲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻟﻐﺎﻧﻴﺔ‬ ‫ﺍﻛﺮﺍ‪ .‬ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻛﺸﻒ ﺍﻻﺗﺤﺎﺩ ﺍﻹﻓﺮﻳﻘﻲ‬ ‫ﻋﻦ ﻻﺋﺤﺔ ﺍﻟﻼﻋﺒﻴﻦ ﺍﻟﺨﻤﺴﺔ ﺍﻟﺬﻳﻦ ﻳﺘﻨﺎﻓﺴﻮﻥ‬ ‫ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﺃﻓﻀﻞ ﻻﻋﺐ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ‬ ‫ﻟﻼﻋﺒﻴﻦ ﺍﻟﻤﺤﻠﻴﻴﻦ‪ .‬ﻭﺿﻤﺖ ﺍﻟﻼﺋﺤﺔ ﻻﻋﺒﻴﻦ‬ ‫ﻋﺮﺑﻴﻴﻦ ﻫﻤﺎ ﺍﻟﻤﺼﺮﻱ ﺃﺑــﻮ ﺗﺮﻳﻜﺔ )ﺍﻷﻫﻠﻲ‬ ‫ﺍﻟﻤﺼﺮﻱ( ﻭﺍﻟﻤﺴﺎﻛﻨﻲ )ﺍﻟﺘﺮﺟﻲ ﺍﻟﺮﻳﺎﺿﻲ(‪ .‬ﺃﻣﺎ‬ ‫ﺍﻟﻼﻋﺒﻮﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺧﺮﻭﻥ ﻓﻬﻢ ﺍﻟﺰﺍﻣﺒﻴﺎﻥ ﺭﻳﻨﻔﻮﺭﺩ ﻛﺎﻻﺑﺎ ﻭﺳﺘﻮﺑﻴﻼ‬ ‫ﺳﻮﻧﺰﻭ )ﻣﺎﺯﻳﻤﺒﻲ ﺍﻟﻜﻮﻧﻐﻮﻟﻲ ﺍﻟﺪﻳﻤﻮﻗﺮﺍﻃﻲ( ﻭﺍﻟﻜﺎﻣﻴﺮﻭﻧﻲ ﻳﺎﻧﻴﻚ‬ ‫ﻧﺪﺟﻨﻎ )ﺍﻟﺘﺮﺟﻲ ﺍﻟﺮﻳﺎﺿﻲ ﺍﻟﺘﻮﻧﺴﻲ(‪ .‬ﻭﻛﺎﻥ ﺍﻟﺘﻮﻧﺴﻲ ﺍﻟﺪﺭﺍﺟﻲ‬ ‫)ﺍﻟﺘﺮﺟﻲ( ﻧﺎﻝ ﺟﺎﺋﺰﺓ ﺃﻓﻀﻞ ﻻﻋﺐ ﺍﻟﻌﺎﻡ ﺍﻟﻤﺎﺿﻲ‪.‬‬

‫‪654 Oó©dG‬‬

‫أﺧﺒـﺎر‬ ‫اﻟﻤﻐﺮب ﻃﻨﺠـﺔ‬

‫ﺍﻟﻔﺌﺎﺕ ﺍﻟﺼﻐـﺮﻯ ﻻﺗﺤـﺎﺩ ﻃﻨﺠــﺔ‬ ‫ﺗﻨﺠﻮ ﻣﻦ ﺍﻋﺘﺬﺍﺭ‬ ‫ﺃﻧﻘﺬﺕ ﻣﺪﺭﺳﺔ ﺍﺗﺤﺎﺩ ﻃﻨﺠﺔ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ‪،‬‬ ‫ﻭﺍﻟﻼﻋﺐ ﺍﻟﺪﻭﻟﻲ ﺍﻟﺴﺎﺑﻖ ﻻﺗﺤﺎﺩ ﻃﻨﺠﺔ ﻭﺍﻟﺠﻴﺶ‬ ‫ﺍﻟﻤﻠﻜﻲ‪ ،‬ﻣﺤﻤﺪ ﺍﻟﻤﺼﺎﻭﺭﻱ‪ ،‬ﺍﻟﻔﺌﺎﺕ ﺍﻟﺼﻐﺮﻯ‬ ‫ﻻﺗﺤﺎﺩ ﻃﻨﺠﺔ ﻓﻲ ﺁﺧﺮ ﻟﺤﻈﺔ ﻣﻦ ﺗﻘﺪﻳﻢ ﺍﻋﺘﺬﺍﺭ‬ ‫ﻛﺎﻥ ﻭﺷﻴﻜﺎ‪ ،‬ﻓﻲ ﺍﻟﺒﻄﻮﻟﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻔﺌﺎﺕ‬ ‫ﺍﻟﺼﻐﺮﻯ‪ ،‬ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﻣﻮﻟﻮﺩﻳﺔ ﻭﺟﺪﺓ ﺑﻤﻴﺪﺍﻥ‬ ‫ﺍﻷﺧﻴﺮ‪ .‬ﻭﺗﻨﺎﺯﻟﺖ ﺃﻃﺮ ﻣﺪﺭﺳﺔ ﺍﻟﻔﺮﻳﻖ ﻋﻦ ﻧﺼﻒ‬ ‫ﺍﻟﻤﺒﻠﻎ ﻣﻦ ﺍﻟﺮﺍﺗﺐ ﺍﻟﺸﻬﺮﻱ‪ ،‬ﻓﻴﻤﺎ ﻭﻓﺮ ﺍﻟﺪﻭﻟﻲ‬ ‫ﺍﻟﺴﺎﺑﻖ ﻣﺤﻤﺪ ﺍﻟﻤﺼﺎﻭﺭﻱ‪ ،‬ﻭﺳﺎﺋﻞ ﺍﻟﻨﻘﻞ‪) ،‬ﺛﻼﺛﺔ‬ ‫ﻓﺎﺭﻏﻮﻧﻴﺖ(‪ ،‬ﻇﻬﺮ ﺍﻷﺣﺪ ﺍﻟﻤﺎﺿﻲ ﻟﺘﺄﻣﻴﻦ ﺍﻟﺮﺣﻠﺔ‬ ‫ﺇﻟﻰ ﻭﺟﺪﺓ ﻟﻤﻮﺍﺟﻬﺔ ﻓﺌﺎﺕ‪ ،‬ﺻﻐﺎﺭ‪ ،‬ﻭﻓﺘﻴﺎﻥ‪ ،‬ﻭﺷﺒﺎﻥ‬ ‫ﻣﻮﻟﻮﺩﻳﺔ ﻭﺟﺪﺓ ﺍﻹﺛﻨﻴﻦ ﻗﺒﻞ ﺍﻟﻤﺎﺿﻲ‪ .‬ﻭﺗﺤﻤﻞ‬ ‫ﺃﻛﺜﺮ ﻣﻦ‪ 55‬ﻓﺮﺩﺍ ﻣﻦ ﺃﻃﺮ ﻭﻻﻋﺒﻴﻦ ﻟﻠﻔﺌﺎﺕ ﺍﻟﺜﻼﺛﺔ‬ ‫ﻣﺘﺎﻋﺐ ﺍﻟﺴﻔﺮﻭﺍﻟﻈﺮﻭﻑﺍﻟﺴﻴﺌﺔ‪،‬ﻭﺍﻹﺣﺒﺎﻁﻣﻦﺟﻞ‬ ‫ﺇﻧﻘﺎﺫ ﺍﻟﻔﺮﻳﻖ ﻣﻦ ﺗﺴﺠﻴﻞ ﺍﻋﺘﺬﺍﺭ ﻛﺎﻥ ﺳﻴﻨﻌﻜﺲ‬ ‫ﺳﻠﺒﺎ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻜﻠﻔﻪ ﺧﺼﻢ ﻧﻘﺎﻁ‬ ‫ﻣﻦ ﺭﺻﻴﺪﻩ‪ .‬ﻋﻠﻤﺎ ﺃﻥ ﺍﻟﻔﺮﻳﻖ ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﻤﺮﻛﺰ‬ ‫ﺍﻷﺧﻴﺮ ﺇﻟﻰ ﺣﺪﻭﺩ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺴﺎﺩﺳﺔ ﻣﻦ ﺑﻄﻮﻟﺔ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﻮﻃﻨﻲ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺑﺮﺻﻴﺪ ﻧﻘﻄﺘﻴﻦ ﻓﻘﻂ‬ ‫ﻣﻦ ﺗﻌﺎﺩﻟﻴﻦ‪ .‬ﻭﻛﻠﻔﺖ ﻣﺼﺎﺭﻳﻒ ﺗﻨﻘﻞ ﺍﻟﻔﺌﺎﺕ‬ ‫ﺍﻟﺼﻐﺮﻯ ﺇﻟﻰ ﻭﺟﺪﺓ ﻣﺒﻠﻎ ‪ 30‬ﺃﻟﻒ ﺩﺭﻫﻢ‪ .‬ﺟﺪﻳﺮ‬ ‫ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻟﻔﺌﺎﺕ ﺍﻟﺼﻐﺮﻯ ﻻﺗﺤﺎﺩ ﻃﻨﺠﺔ ﺣﻘﻘﺖ‬ ‫ﻧﺘﺎﺋﺞ ﺟﻴﺪﺓ ﻓﻲ ﺭﺣﻠﺔ ﻭﺟﺪﺓ‪ ،‬ﺃﻣﺎﻡ ﺍﻟﻤﻮﻟﻮﺩﻳﺔ ﺭﻏﻢ‬ ‫ﺍﻟﻈﺮﻭﻑﺍﻟﺼﻌﺒﺔ‪ ،‬ﺇﺫﺗﻌﺎﺩﻟﺖﻓﺌﺔ ﺍﻟﺸﺒﺎﻥﺑﻬﺪﻓﻴﻦ‬ ‫ﻟﻤﺜﻠﻬﻤﺎ‪ ،‬ﻭﻓﺎﺯﺕ ﻓﺌﺔ ﺍﻟﻔﺘﻴﺎﻥ ﺑﺜﻼﺛﺔ ﻟﺼﻔﺮ‪ ،‬ﻓﻴﻤﺎ‬ ‫ﺍﻧﻬﺰﻡﺍﻟﺼﻐﺎﺭﺑﻬﺪﻑﻟﺼﻔﺮ‪.‬‬

‫اﻟﺸﻤﺎل اﻟﺮﻳﺎﺿﻲ‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫‪,ÊGƒ£àdG Üô¨ŸG QÉÑch πeC’G »≤jôa ≈∏Y AGóàYG‬‬ ‫‪…ô£«æ≤dG …OÉædG IGQÉÑe ‘ ¬«©é°ûe óMCG IÉahh‬‬ ‫ﺷﻴﻊ ﺣﺸﺪ ﻛﺒﻴﺮ ﻣﻦ ﻣﺸﺠﻌﻲ ﻓﺮﻳﻖ ﺍﻟﻤﻐﺮﺏ ﺍﻟﺘﻄﻮﺍﻧﻲ ﻟﻜﺮﺓ‬ ‫ﺍﻟﻘﺪﻡ‪،‬ﻓﻘﻴﺪﻫﻢ‪،‬ﺯﻳﺪ ﻓﺎﻳﺰﺇﻟﻰﻣﺜﻮﺍﻩﺍﻷﺧﻴﺮ ﻋﺼﺮﺍﻟﺜﻼﺛﺎﺀﺍﻟﻤﺎﺿﻲ‪،‬ﺇﺫ‬ ‫ﻭﻭﺭﻱ ﺟﺜﻤﺎﻧﻪ ﺍﻟﻄﺎﻫﺮ ﺍﻟﺜﺮﻯ ﺑﻤﻘﺒﺮﺓ ﺯﻳﺎﻧﺔ ﺑﻤﺪﻳﻨﺔ ﺗﻄﻮﺍﻥ‪ .‬ﻭﺷﺎﺭﻙ‬ ‫ﺃﻋﻀﺎﺀ ﻣﻦ ﺍﻟﻤﻜﺘﺐ ﺍﻟﻤﺴﻴﺮ ﻟﻠﻔﺮﻳﻖ ﺍﻟﺘﻄﻮﺍﻧﻲ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻔﻘﻴﺪ‪ ،‬ﻟﻘﻲ‬ ‫ﺣﺘﻔﻪ ﻓﻲ ﻣﺒﺎﺭﺍﺓ ﺍﻟﻔﺮﻳﻖ ﺑﺎﻟﻘﻨﻴﻄﺮﺓ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ ﺍﻷﺣﺪ‬ ‫ﺍﻟﻤﺎﺿﻲ‪ ،‬ﺇﺫ ﺩﻫﺴﺘﻪ ﺳﻴﺎﺭﺓ ﻭ ﻫﻮ ﻳﺤﺎﻭﻝ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﻗﺒﻀﺔ ﺟﻤﻬﻮﺭ‬ ‫ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ‪ ،‬ﺍﻟﺬﻱ ﻃﺎﺭﺩ ﺍﻟﺠﻤﺎﻫﻴﺮ ﺍﻟﺘﻄﻮﺍﻧﻴﺔ ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ‬ ‫ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﻣﺪﻳﻨﺔ ﺍﻟﻘﻨﻴﻄﺮﺓ‪ .‬ﻭﻟﻢ ﺗﺴﻠﻢ ﺣﺎﻓﻠﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺘﻄﻮﺍﻧﻲ‪،‬‬ ‫ﺍﻟﺘﻲ ﺗﻢ ﺗﻬﺸﻴﻢ ﺯﺟﺎﺟﻬﺎ ﻭﻫﻲ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻟﻠﻌﻮﺩﺓ ﺇﻟﻰ ﺗﻄﻮﺍﻥ‪.‬‬ ‫ﻭﻋﻢ ﺍﻟﺨﻮﻑ ﻭﺳﻂ ﺍﻟﻼﻋﺒﻴﻦ ﻭﺇﺻﺎﺑﺔ ﺑﻌﻀﻬﻢ ﺟﺮﺍﺀ ﺭﺷﻖ ﺍﻟﺤﺎﻓﻠﺔ‬ ‫ﺑﺎﻟﺤﺠﺎﺭﺓ‪ .‬ﻭﺃﻋﺎﺩ ﺍﻟﺤﺎﺩﺙ ﺁﻓﺔ ﻣﻠﻒ ﺍﻟﻌﻨﻒ ﻭ ﺍﻟﺸﻐﺐ ﻓﻲ ﺍﻟﻔﻀﺎﺀﺍﺕ‬ ‫ﺍﻟﺮﻳﺎﺿﻴﺔﺇﻟﻰﺍﻟﻮﺍﺟﻬﺔ‪ ،‬ﻭﻃﺮﺡﺗﺴﺎﺅﻻﺕﺣﻮﻝﻓﺮﺽﻗﻮﺍﻧﻴﻦﺭﺍﺩﻋﺔ‪،‬‬ ‫ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺍﻟﺼﺮﺍﻣﺔ ﻓﻲ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﻴﻦ‪ .‬ﻭﻛﺎﻧﺖ ﺇﺩﺍﺭﺓ‬ ‫ﺍﻟﻤﻐﺮﺏ ﺍﻟﺘﻄﻮﺍﻧﻲ ﺗﻜﻔﻠﺖ ﺑﻜﺎﻓﺔ ﺇﺟﺮﺍﺀﺍﺕ ﻧﻘﻞ ﻭ ﺩﻓﻦ ﻣﺸﺠﻌﻬﺎ‪.‬‬ ‫ﻭﺗﻌﻬﺪﺕ ﺑﺎﻟﻮﻗﻮﻑ ﺑﺠﺎﻧﺐ ﻋﺎﺋﻠﺔ ﺍﻟﻔﻘﻴﺪ ﻭ ﺗﻮﻓﻴﺮ ﻛﻞ ﻣﺎ ﻳﺤﺘﺎﺟﻮﻧﻪ‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻈﺮﻑ ﺍﻟﻌﺼﻴﺐ‪.‬‬ ‫ﻭﻟﻢ ﺗﺴﻠﻢ ﻓﺌﺔ ﺍﻷﻣﻞ ﻟﻠﻤﻐﺮﺏ ﺍﻟﺘﻄﻮﺍﻧﻲ ﻣﻦ ﻣﺨﻠﻔﺎﺕ ﺍﻟﺸﻐﺐ‬ ‫ﺑﻤﺪﻳﻨﺔ ﺍﻟﻘﻨﻴﻄﺮﺓ‪ ،‬ﺇﺫ ﺃﺻﻴﺐ ﺳﺒﻌﺔ ﻣﻦ ﻻﻋﺒﻲ ﻓﺮﻳﻖ ﺍﻷﻣﻞ ﻟﻜﺮﺓ‬ ‫ﺍﻟﻘﺪﻡ ﺑﺠﺮﻭﺡ ﻣﺘﻔﺎﻭﺗﺔ‪ ،‬ﺑﻴﻨﻬﻢ ﺍﺛﻨﺎﻥ ﺣﺎﻟﺘﻬﻤﺎ ﺧﻄﻴﺮﺓ‪ ،‬ﺻﺒﺎﺡ‬ ‫ﺍﻷﺣﺪ ‪ 4‬ﻧﻮﻧﺒﺮ‪ ،‬ﻓﻲ ﺍﻟﻘﻨﻴﻄﺮﺓ‪ ،‬ﺑﻌﺪ ﺗﻌﺮﺿﻬﻢ ﻟﻬﺠﻮﻡ ﺑﺎﻟﺤﺠﺎﺭﺓ ﻣﻦ‬ ‫ﻃﺮﻑ ﺃﻧﺼﺎﺭ ﻓﺮﻳﻖ ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ‪ .‬ﻭﺫﻛﺮ ﻣﺪﺭﺏ ﻓﺮﻳﻖ ﺍﻟﻤﻐﺮﺏ‬ ‫ﺍﻟﺘﻄﻮﺍﻧﻲ ﻟﻸﻣﻞ‪ ،‬ﺣﻜﻴﻢ ﺑﻦ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﺍﻟﺬﻱ ﺗﻌﺮﺽ ﺑﺪﻭﺭﻩ ﻹﺻﺎﺑﺔ‬ ‫ﺧﻔﻴﻔﺔ‪ ،‬ﺃﻥ ﺍﻟﺤﺎﻓﻠﺔ ﺍﻟﺼﻐﻴﺮﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻘﻞ ﻻﻋﺒﻲ ﻓﺮﻳﻖ ﺍﻷﻣﻞ‬ ‫ﺗﻌﺮﺿﺖ ﻟﻬﺠﻮﻡ ﻣﻦ ﻗﺒﻞ ﺣﺸﺪ ﻣﻦ ﺃﻧﺼﺎﺭ ﻓﺮﻳﻖ ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ‬ ‫ﻓﻲ ﺍﻟﻤﺪﺧﻞ ﺍﻟﺸﻤﺎﻝ ﺍﻟﻐﺮﺑﻲ ﻟﻠﻤﺪﻳﻨﺔ‪ .‬ﻭﺃﺿﺎﻑ ﺍﻹﻃﺎﺭ ﺍﻟﻮﻃﻨﻲ ﺃﻥ‬ ‫ﺍﺛﻨﻴﻦ ﻣﻦ ﺍﻟﻼﻋﺒﻴﻦ ﺇﺻﺎﺑﺘﻬﻢ ﺧﻄﻴﺮﺓ ﻧﻘﻼ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺴﺮﻋﺔ‬ ‫ﺇﻟﻰ ﻗﺴﻢ ﺍﻻﺳﺘﻌﺠﺎﻻﺕ ﻓﻲ ﻣﺴﺘﺸﻔﻰ ﺍﻹﺩﺭﻳﺴﻲ ﻓﻲ ﺍﻟﻘﻨﻴﻄﺮﺓ‪،‬‬ ‫ﻭﺗﻤﻜﻨﺎ ﻣﻦ ﺍﻻﻧﻀﻤﺎﻡ ﺑﻌﺪ ﻭﻗﺖ ﻗﺼﻴﺮ ﺇﻟﻰ ﻋﻨﺎﺻﺮ ﺍﻟﻔﺮﻳﻖ‪ ،‬ﻣﺸﻴﺮﺍ‬ ‫ﺇﻟﻰ ﺃﻧﻪ ﻟﻮﻻ ﺗﺪﺧﻞ ﻗﻮﺍﺕ ﺍﻷﻣﻦ‪ ،‬ﺍﻟﺘﻲ ﺍﻋﺘﻘﻠﺖ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺃﻧﺼﺎﺭ‬ ‫ﺍﻟﻔﺮﻳﻖ ﺍﻟﻘﻨﻴﻄﺮﻱ‪ ،‬ﻟﺘﻄﻮﺭﺕ ﺍﻷﻣﻮﺭ ﺇﻟﻰ ﺍﻷﺳﻮﺃ‪ .‬ﻭﻗﺎﻝ ﺷﻬﻮﺩ ﻋﻴﺎﻥ‬ ‫ﺇﻥ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺴﻴﺎﺭﺍﺕ ﺍﻟﺨﺎﺻﺔ ﺗﻌﺮﺿﺖ ﻟﻠﺮﺷﻖ ﺑﺎﻟﺤﺠﺎﺭﺓ‪ .‬ﻭﺟﺎﺀﺕ‬ ‫ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﺑﻌﺪ ﺍﻟﻤﻘﺎﺑﻠﺔ ﺍﻟﺘﻲ ﺟﻤﻌﺖ‪ ،‬ﺻﺒﺎﺡ ﺍﻷﺣﺪ‪ ،‬ﺑﻴﻦ ﻓﺮﻳﻘﻲ‬ ‫ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ ﻭﺍﻟﻤﻐﺮﺏ ﺍﻟﺘﻄﻮﺍﻧﻲ ﺑﺮﺳﻢ ﻣﻨﺎﻓﺴﺎﺕ ﺍﻟﺪﻭﺭﺓ‬ ‫ﺍﻟﺴﺎﺩﺳﺔ ﻟﺒﻄﻮﻟﺔ ﺍﻷﻣﻞ‪ ،‬ﺍﻟﺘﻲ ﺗﺴﺒﻖ ﻋﺎﺩﺓ ﻣﺒﺎﺭﺍﺓ ﺍﻟﻜﺒﺎﺭ‪.‬‬

‫ﻣﺸﺠﻌﻮ ﺍﺗﺤـﺎﺩ ﻃﻨﺠـﺔ ﻳﻨﻄﻤﻮﻥ‬ ‫ﻭﻗﻔﺔ ﺍﺣﺘﺠﺎﺟﻴﺔ ﻳﻮﻣﻪ ﺍﻟﺜﻼﺛﺎﺀ‬ ‫ﻧﻈﻤﺖ ﺍﻟﻔﺼﺎﺋﻞ ﺍﻟﺘﺸﺠﻴﻌﻴﺔ‪ ،‬ﻭﺟﻤﻌﻴﺎﺕ‬ ‫ﻣﺤﺒﻲ ﺍﺗﺤﺎﺩ ﻃﻨﺠﺔ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ ﺣﻔﻞ ﻋﺸﺎﺀ ﻋﻠﻰ‬ ‫ﺷﺮﻑ ﻻﻋﺒﻲ ﺍﻟﻔﺮﻳﻖ ﺑﻤﻨﺰﻝ ﺃﺣﺪ ﺍﻟﻤﺤﺒﻴﻦ‪ ،‬ﺣﻀﺮﻩ‬ ‫ﺟﻤﻴﻊ ﺍﻟﻼﻋﺒﻴﻦ‪ ،‬ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﻟﻤﺪﺭﺏ ﺍﻟﻤﺴﺎﻋﺪ‬ ‫ﻟﻠﻔﺮﻳﻖ ﻭﺃﻋﻀﺎﺀ ﻣﻦ ﺍﻟﻄﺎﻗﻢ ﺍﻟﺘﻘﻨﻲ‪ .‬ﻭﺩﻋﺖ ﺍﻟﺠﻬﺔ‬ ‫ﺍﻟﻤﻨﻈﻤﺔ ﻟﺤﻔﻞ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﺍﻟﻔﻜﺎﻫﻲ ﺍﻟﻄﻨﺠﺎﻭﻱ‪،‬‬ ‫ﻣﻴﻤﻴﺢ‪ ،‬ﺍﻟﻤﺸﺎﺭﻙ ﻓﻲ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺨﻴﺮﺓ ﻟﺒﺮﻧﺎﻣﺞ ”‬ ‫ﻛﻮﻣﻴﺪﻳﺎ“‪ ،‬ﺑﻬﺪﻑ ﺗﻨﺸﻴﻂ ﺍﻷﺟﻮﺍﺀ ﻭﺍﻟﺘﺮﻓﻴﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻼﻋﺒﻴﻦ ﻭﺇﺧﺮﺍﺟﻬﻢﻣﻦﺭﻭﺗﻴﻦﺍﻟﻤﺸﺎﻛﻞ ﺍﻟﻴﻮﻣﻴﺔ‬ ‫ﺍﻟﺘﻲ ﺭﺍﻓﻘﺘﻬﻢ ﻓﻲ ﺍﻷﻳﺎﻡ ﺍﻷﺧﻴﺮﺓ ﻣﻨﺬ ﺍﺳﺘﻘﺎﻟﺔ‬ ‫ﺭﺋﻴﺲ ﺍﻟﻔﺮﻳﻖ‪ .‬ﻭﺃﻛﺪﺕ ﺟﻤﺎﻫﻴﺮ ﺍﻟﻔﺮﻳﻖ ﺩﻋﻤﻬﺎ‬ ‫ﺍﻟﻜﺎﻣﻞ ﻟﻼﻋﺒﻴﻦ ﻭﺍﻟﻮﻗﻮﻑ ﻣﻌﻬﻢ ﺣﺘﻰ ﺁﺧﺮ ﺭﻣﻖ‪،‬‬ ‫ﺑﺪﺍﻳﺔ ﺑﺎﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺗﻨﻈﻴﻢ ﻭﻗﻔﺔ ﺍﺣﺘﺠﺎﺟﻴﺔ ﻳﻮﻡ‬ ‫ﺍﻟﺜﻼﺛﺎﺀﺍﻟﻤﻘﺒﻞﺑﺴﺎﺣﺔﺍﻷﻣﻢﻋﻠﻰ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺑﻌﺔ‬ ‫ﻣﺴﺎﺀ‪ .‬ﺑﻬﺪﻑ ﺍﻟﻀﻐﻂ ﻋﻠﻰ ﺍﻟﺠﻬﺎﺕ ﺍﻟﻤﺴﺆﻭﻟﺔ‬ ‫ﻋﻠﻰ ﻣﺪﻳﻨﺔ ﻃﻨﺠﺔ ﻣﻦ ﺳﻠﻄﺎﺕ ﻭﻣﺠﺎﻟﺲ ﻣﻨﺘﺨﺒﺔ‬ ‫ﻟﻠﺘﺤﺮﻙ ﻣﻦ ﺃﺟﻞ ﺇﻧﻘﺎﺫ ﺍﻟﻔﺮﻳﻖ‪.‬‬

‫أﺧﺒـﺎر‬ ‫اﻟﻤﻐﺮب اﻟﺘﻄﻮاﻧﻲ‬

‫ﺍﻋﺘـﺪﺍﺀ ﻋﻠﻰ ﻻﻋﺒـﻲ ﺃﻣـﻞ ﺍﻟﻤﻐﺮﺏ‬ ‫ﺍﻟﺘﻄﻮﺍﻧﻲ‬

‫‪á∏°ùdG Iôµd áeÉ©dG áë∏°üŸG øY ´ÉaódG á«≤«°ùæJ‬‬ ‫‪™HGôdG É¡fÉ«H Qó°üJ á«Hô¨ŸG‬‬ ‫ﻋﻠﻰ ﺇﺛﺮ ﺍﺟﺘﻤﺎﻋﻬﺎ‪ ،‬ﺍﳴﻨﻌﻘﺪ ﺑﺎﻟﺮﺑﺎﻁ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ‪ 6‬ﻧﻮﻧ‪ ،2012 ‬ﻗﺮﺭﺕ ﺗﻨﺴﻴﻘﻴﺔ ﺍﻟﺪﻓﺎﻉ ﻋﻦ‬ ‫ﺍﳴﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻜﺮﺓ ﺍﻟﺴﻠﺔ ﺍﳴﻐﺮﺑﻴﺔ ﺇﺻﺪﺍﺭ ﺑﻼﻏﻬﺎ ﺍﻟﺼﺤﻔﻲ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﻛﺎﻥ ﻛﺎﻟﺘﺎﻟﻲ‪:‬‬

‫ﺃﺻﻴﺐ ﺳﺒﻌﺔ ﻻﻋﺒﻴﻦ ﻣﻦ ﻓﺮﻳﻖ ﺍﻷﺗﻠﻴﺘﻴﻜﻮ‬ ‫ﺍﻟﺘﻄﻮﺍﻧﻲ ﻟﻸﻣﻞ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ ﺑﺠﺮﻭﺡ ﻣﺨﺘﻠﻔﺔ‬ ‫ﻣﻦ ﺑﻴﻨﻬﻢ ﺍﺛﻨﺎﻥ ﺣﺎﻟﺘﻬﻤﺎ ﺧﻄﻴﺮﺓ‪ ٬‬ﺻﺒﺎﺡ ﺍﻷﺣﺪ‬ ‫ﻗﺒﻞ ﺍﻟﻤﺎﺿﻲ ﺑﺎﻟﻘﻨﻴﻄﺮﺓ ﺑﻌﺪ ﺗﻌﺮﺿﻬﻢ ﻟﻬﺠﻮﻡ‬ ‫ﺑﺎﻟﺤﺠﺎﺭﺓ ﻣﻦ ﻃﺮﻑ ﺃﻧﺼﺎﺭ ﻓﺮﻳﻖ ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ‬ ‫‪ .‬ﻭﺫﻛﺮ ﻣﺪﺭﺏ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺘﻄﻮﺍﻧﻲ ﻟﻸﻣﻞ‪ ٬‬ﺣﻜﻴﻢ ﺑﻦ‬ ‫ﺍﻟﺼﺪﻳﻖ‪ ٬‬ﺍﻟﺬﻱ ﺗﻌﺮﺽ ﺑﺪﻭﺭﻩ ﻹﺻﺎﺑﺔ ﺧﻔﻴﻔﺔ‪ ٬‬ﺃﻥ‬ ‫ﺍﻟﺤﺎﻓﻠﺔ ﺍﻟﺼﻐﻴﺮﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻘﻞ ﻻﻋﺒﻲ ﻓﺮﻳﻖ‬ ‫ﺍﻷﻣﻞ ﺗﻌﺮﺿﺖ ﻟﻬﺠﻮﻡ ﻣﻦ ﻗﺒﻞ ﺣﺸﺪ ﻣﻦ ﺃﻧﺼﺎﺭ‬ ‫ﻓﺮﻳﻖ ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ ﻓﻲ ﺍﻟﻤﺪﺧﻞ ﺍﻟﺸﻤﺎﻝ‬ ‫ﺍﻟﻐﺮﺑﻲ ﻟﻠﻤﺪﻳﻨﺔ‪ .‬ﻭﺃﺿﺎﻑ ﺍﻹﻃﺎﺭ ﺍﻟﻮﻃﻨﻲ ﺃﻥ‬ ‫ﺍﺛﻨﻴﻦ ﻣﻦ ﺍﻟﻼﻋﺒﻴﻦ ﺇﺻﺎﺑﺘﻬﻢ ﺧﻄﻴﺮﺓ ﻧﻘﻼ ﻋﻠﻰ‬ ‫ﻭﺟﻪ ﺍﻟﺴﺮﻋﺔ ﺇﻟﻰ ﻗﺴﻢ ﺍﻻﺳﺘﻌﺠﺎﻻﺕ ﺑﻤﺴﺘﺸﻔﻰ‬ ‫ﺍﻹﺩﺭﻳﺴﻲ ﺑﺎﻟﻘﻨﻴﻄﺮﺓ ﻭﺗﻤﻜﻨﺎ ﻣﻦ ﺍﻻﻧﻀﻤﺎﻡ ﺑﻌﺪ‬ ‫ﻭﻗﺖ ﻗﺼﻴﺮ ﻟﻌﻨﺎﺻﺮ ﺍﻟﻔﺮﻳﻖ ‪ ٬‬ﻣﺸﻴﺮﺍ ﺇﻟﻰ ﺃﻧﻪ ﻟﻮﻻ‬ ‫ﺗﺪﺧﻞ ﻗﻮﺍﺕ ﺍﻷﻣﻦ ﺍﻟﺘﻲ ﺍﻋﺘﻘﻠﺖ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺃﻧﺼﺎﺭ‬ ‫ﺍﻟﻔﺮﻳﻖ ﺍﻟﻘﻨﻴﻄﺮﻱ ﻟﺘﻄﻮﺭﺕ ﺍﻷﻣﻮﺭ ﺇﻟﻰ ﺍﻷﺳﻮﺃ‪.‬‬ ‫ﻭﻗﺎﻝ ﺷﻬﻮﺩ ﻋﻴﺎﻥ ﺇﻥ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺴﻴﺎﺭﺍﺕ ﺍﻟﺨﺎﺻﺔ‬ ‫ﺗﻌﺮﺿﺖ ﻫﻲ ﺍﻷﺧﺮﻯ ﻟﻠﺮﺷﻖ ﺑﺎﻟﺤﺠﺎﺭﺓ‪ .‬ﻭﺟﺎﺀﺕ‬ ‫ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ‪ ٬‬ﺑﻌﺪ ﺍﻟﻤﻘﺎﺑﻠﺔ ﺍﻟﺘﻲ ﺟﻤﻌﺖ ﺑﻴﻦ‬ ‫ﻓﺮﻳﻘﻲ ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ ﻭﺍﻷﺗﻠﻴﺘﻴﻜﻮ ﺍﻟﺘﻄﻮﺍﻧﻲ‬ ‫ﺑﺮﺳﻢ ﻣﻨﺎﻓﺴﺎﺕ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺴﺎﺩﺳﺔ ﻟﺒﻄﻮﻟﺔ ﺍﻷﻣﻞ‬ ‫ﺍﻟﺘﻲ ﺗﺴﺒﻖ ﻋﺎﺩﺓ ﻣﺒﺎﺭﺍﺓ ﺍﻟﻜﺒﺎﺭ ﺍﻟﺘﻲ ﺳﺘﻘﺎﻡ ﺯﻭﺍﻝ‬ ‫ﺍﻟﻴﻮﻡﺑﺎﻟﻤﻠﻌﺐﺍﻟﺒﻠﺪﻱﺑﺎﻟﻘﻨﻴﻄﺮﺓ‪.‬‬

‫ﺍﻟﺤﻜـﻢ ﻣﺒــﺮﻭﻙ ﻣﺮﻓـــﻮﺽ ﻓـﻲ‬ ‫ﺗﻄﻮﺍﻥ‬

‫ﻻﻋﺒﻮ ﺍﺗﺤـــﺎﺩ ﻃﻨﺠـﺔ ﻳﻌﺎﻧـــﻮﻥ‬ ‫ﺍﻟﻤﺠﺎﻋﺔ‬ ‫ﻣﻨﺬ ﺇﻋﻼﻥ ﺍﺳﺘﻘﺎﻟﺔ ﺭﺋﻴﺲ ﺍﺗﺤﺎﺩ ﻃﻨﺠﺔ‪،‬‬ ‫ﺃﺻﺒﺢ ﺍﻟﻔﺮﻳﻖ ﻣﺸﺘﺖ‪ ،‬ﺑﺪﻭﻥ ﻣﺨﺎﻃﺐ‪ ،‬ﻭﺃﺻﺒﺢ‬ ‫ﺍﻟﻼﻋﺒﻮﻥ ﻳﻌﺎﻧﻮﻥ ﺑﺸﻜﻞ ﺧﻄﻴﺮ‪ ،‬ﻣﻦ ﻣﺠﺎﻋﺔ‬ ‫ﺣﻘﻴﻘﺔ ﻟﻌﺪﻡ ﺗﻮﺻﻠﻬﻢ ﺑﻤﺴﺘﺤﻘﺎﺗﻬﻢ ﺍﻟﻤﺎﺩﻳﺔ‪،‬‬ ‫ﻭﻏﻴﺎﺏ ﻣﻤﻮﻥ‪ ،‬ﻟﻤﻄﺒﺦ ﻣﺮﻛﺰ ﺍﻟﺰﻳﺎﺗﻦ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻴﻢ‬ ‫ﻓﻴﻪ ﺃﻏﻠﺐ ﺍﻟﻼﻋﺒﻴﻦ‪ ،‬ﻭﻳﺘﻨﺎﻭﻟﻮﻥ ﻓﻴﻪ ﻭﺟﺒﺎﺗﻬﻢ‬ ‫ﺍﻟﻴﻮﻣﻴﺔ‪ .‬ﻭﺻﺎﺭ ﺑﺎﺏ ﺍﻟﻤﺮﻛﺰ ﻣﺴﺮﺣﺎ ﻟﻼﺣﺘﺠﺎﺟﺎﺕ‬ ‫ﻳﻮﻣﻴﺎ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﻗﺒﻞ ﺍﻟﻼﻋﺒﻴﻦ ﺃﻭ ﺍﻷﻃﺮ‪ ،‬ﻭﺣﺘﻰ‬ ‫ﺍﻟﻌﺎﻣﻠﻴﻦﻓﻴﻪ‪،‬ﻣﻦﺣﺮﺍﺱﻭﻣﻨﻈﻔﻴﻦﻳﺸﺘﻜﻮﻥﻣﻦ‬ ‫ﻏﻴﺎﺏ ﺃﺑﺴﻂ ﻭﺳﺎﺋﻞ ﺍﻟﻌﻤﻞ‪ .‬ﻭﻋﺎﺵ ﺍﻟﻤﺮﻛﺰ ﺣﺎﻟﺔ‬ ‫ﻏﻠﻴﺎﻥﻇﻬﺮﺍﻟﺜﻼﺛﺎﺀ‪،‬ﺑﻌﺪﺃﻭﻝﺣﺼﺔﺗﺪﺭﻳﺒﻴﺔ ﺃﺷﺮﻑ‬ ‫ﻋﻠﻴﻬﺎ ﻫﺸﺎﻡ ﺍﻟﺮﻙ‪ ،‬ﺍﻟﻤﺪﺭﺏ ﺍﻟﻤﺴﺎﻋﺪ ﻟﻴﻮﺳﻒ‬ ‫ﻓﺮﺗﻮﺕ‪ ،‬ﺍﻟﻤﺴﺘﻘﻴﻞ ﻣﻦ ﻣﻬﺎﻣﻪ ﺍﻷﺣﺪ ﺍﻟﻤﺎﺿﻲ‪.‬‬ ‫ﺣﻴﺚ ﻧﺸﺐ ﺧﻼﻑ ﺣﺎﺩ ﺑﻴﻦ ﻻﻋﺒﻴﻦ‪ ،‬ﺃﺩﻯ ﺇﻟﻰ‬ ‫ﺇﺗﻼﻑ ﺑﻌﺾ ﺍﻟﻤﻌﺪﺍﺕ‪ ،‬ﺟﺮﺍﺀ ﺍﻟﻀﻐﻮﻁ ﻭﺍﻷﻋﺼﺎﺏ‬ ‫ﺍﻟﺘﻲ ﺃﺻﺒﺢ ﻳﻌﻴﺶ ﻋﻠﻰ ﻭﻗﻌﻬﺎ ﺍﻟﻼﻋﺒﻮﻥ ﺑﺴﺒﺐ‬ ‫ﺍﻟﻈﺮﻭﻑ ﺍﻟﻴﻮﻣﻴﺔ ﺍﻟﺼﻌﺒﺔ‪ .‬ﻭﻓﻲ ﻇﻞ ﺣﺎﻟﺔ ﺍﻟﻔﺮﺍﻍ‬ ‫ﺍﻟﺘﻲ ﻳﻌﻴﺸﻬﺎ ﺍﻟﻔﺮﻳﻖ‪ ،‬ﻭﺗﺸﻌﺐ ﻣﺸﺎﻛﻠﻪ‪ ،‬ﻓﻲ ﻏﻴﺎﺏ‬ ‫ﻣﺨﺎﻃﺐ ﺭﺳﻤﻲ‪.‬‬

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‫”ﺗﻮﺟﺪ ﻛﺮﺓ ﺍﻟﺴﻠﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻓﻲ ﻣﻔﺘﺮﻕ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﺗﺒﻴﻦ ﺃﻥ‬ ‫ﺟﻴﻮﺏ ﺍﻟﻤﻘﺎﻭﻣﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻘﺘﺎﺕ ﻣﻦ ﻛﺮﺓ ﺍﻟﺴﻠﺔ‪ ،‬ﻭﺍﻟﻤﺪﻋﻤﺔ‬ ‫ﻣﻦ ﻋﻨﺎﺻﺮ )ﻣﺎﻓﻴﻮﺯﻳﺔ(‪ ،‬ﻭﻣﻦ ﺑﻌﺾ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﻤﺄﺟﻮﺭﺓ‬ ‫ﻭﺍﻟﻤﻬﺠﻮﺭﺓ‪ ،‬ﺗﺤﺎﻭﻝ ﺑﺠﻤﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺪﻧﻴﺌﺔ ﺯﺭﻉ ﺍﻟﺒﻠﺒﻠﺔ ﻭﺍﻟﻐﻮﻏﺎﺀ‬ ‫ﻭﺍﻟﻀﻮﺿﺎﺀ‪ ،‬ﺑﻬﺪﻑ ﺯﻋﺰﻋﺔ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﺠﺎﻣﻌﺔ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‬ ‫ﻟﻜﺮﺓ ﺍﻟﺴﻠﺔ‪ .‬ﻓﺒﻌﺪ ﺃﻥ ﺗﻢ ﺯﺭﻉ ﺍﻟﺘﺸﻮﻳﺶ‪ ،‬ﻭﺗﺤﺮﻳﺾ ﺍﻷﻧﺪﻳﺔ ﻟﻜﻲ‬ ‫ﻻ ﺗﻌﻄﻰ ﺍﻧﻄﻼﻗﺔ ﺍﻟﺒﻄﻮﻟﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﺳﺠﻠﺖ ﺍﻟﺘﻨﺴﻴﻘﻴﺔ ﺑﻤﻀﺎﺩﺓ‪،‬‬ ‫ﺣﺮﻛﺔ ﺍﻟﺸﺮﺫﻣﺔ ﺫﺍﺗﻬﺎ‪ ،‬ﺍﻟﺘﻲ ﻳﺪﻋﻤﻬﺎ ﻧﻔﺲ ﺍﻟﻄﺎﺑﻮﺭ ﺍﻟﺨﺎﻣﺲ ﺍﻟﺬﻱ‬ ‫ﺍﺳﺘﻬﺪﻑ ﺟﺎﻣﻌﺎﺕ ﺭﻳﺎﺿﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﺮﻳﺪ ﺗ ْ‬ ‫َﻜ ِﻴﻴﻒ ﺍﻟﻘﻮﺍﻧﻴﻦ‬ ‫ﺍﻟﺠﺪﻳﺪﺓ ﺑﺘﻌﺪﻳﻠﻬﺎ ﻋﻠﻰ ﻣﻘﺎﺱ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﻨﺰﻭﺍﺕ ﻟﻬﺬﻩ‬ ‫ﺍﻟﺸﺮﺫﻣﺔ ﺍﻟﺘﻲ ﺗﻼﻋﺒﺖ ﺑﺎﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻜﺮﺓ ﺍﻟﺴﻠﺔ ﺧﻼﻝ‬ ‫ﺍﻟﻌﺸﺮﻳﻦﺳﻨﺔ ﺍﻟﻤﺎﺿﻴﺔ‪.‬ﻭﻟﻬﺬﺍﻓﺈﻥﺗﻨﺴﻴﻘﻴﺔﺍﻟﺪﻓﺎﻉ ﻋﻦﺍﻟﻤﺼﻠﺤﺔ‬ ‫ﺍﻟﻌﺎﻣﺔﻟﻜﺮﺓﺍﻟﺴﻠﺔﺍﻟﻤﻐﺮﺑﻴﺔ ﺧﺮﺟﺖ ﻣﻦﺍﺟﺘﻤﺎﻋﻬﺎﺍﻷﺧﻴﺮﺑﻤﺎﻳﻠﻲ‪:‬‬ ‫ ﺗﺴﺘﻨﻜﺮ ﻛﻞ ﺍﻟﻤﺆﺍﻣﺮﺍﺕ ﻭﺍﻟﺘﻮﺍﻃﺌﺎﺕ‪ ،‬ﺍﻟﺘﻲ ﺗﺤﺎﻙ ﺿﺪ‬‫ﺍﻟﺠﺎﻣﻌﺔ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻟﻜﺮﺓ ﺍﻟﺴﻠﺔ‪ ،‬ﻭﺇﻗﺤﺎﻡ ﻭﺯﺍﺭﺓ ﺍﻟﺸﺒﺎﺏ‬ ‫ﻭﺍﻟﺮﻳﺎﺿﺔ ﻣﻦ ﻟﺪﻥ ﺍﻟﺒﻌﺾ ﺑﺪﻋﻮﻯ ﺃﻥ ﺍﻟﻮﺯﺍﺭﺓ ﺍﻟﻮﺻﻴﺔ ﻻ ﺗﻌﺘﺮﻑ‬ ‫ﺑﺎﻟﺠﻬﺎﺯﺍﻟﺠﺎﻣﻌﻲ‪.‬‬ ‫ ﺇﻥ ﺟﺎﻣﻌﺔ ﻛﺮﺓ ﺍﻟﺴﻠﺔ ﻫﻲ ﻣﻦ ﺍﻟﺠﺎﻣﻌﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﺍﻟﺘﻲ‬‫ﺗﺤﺘﺮﻡ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻫﻲ ﺷﻬﺎﺩﺓ ﻣﻮﺛﻘﺔ ﻓﻲ ﺗﺼﺮﻳﺢ ﺻﺤﻔﻲ ﻟﻮﺯﻳﺮ‬ ‫ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺮﻳﺎﺿﺔ ﺑﻴﻮﻣﻴﺔ ”ﺃﺧﺒﺎﺭ ﺍﻟﻴﻮﻡ“‪ ،‬ﻓﻲ ﻋﺪﺩﻫﺎ ﺭﻗﻢ ‪،888‬‬ ‫ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ‪ ،‬ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ ‪ 20‬ﻭ ‪ 21‬ﺃﻛﺘﻮﺑﺮ ‪.2012‬‬ ‫ ﺇﻥ ﺍﻟﺠﻬﺎﺯ ﺍﻟﺠﺎﻣﻌﻲ‪ ،‬ﻻ ﺗﻮﺟﺪ ﻋﻠﻰ ﺭﺃﺳﻪ ﻋﻘﻠﻴﺔ ﻣﺨﺰﻧﻴﺔ‬‫ﻛﻤﺎ ﻳﺪﻋﻲ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺇﻧﻤﺎ ﺭﺟﻞ ﺃﻋﻄﻰ ﺍﻟﻜﺜﻴﺮ ﻟﻜﺮﺓ ﺍﻟﺴﻠﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‬

‫ﻛﻼﻋﺐ ﺩﻭﻟﻲ ﺳﺎﺑﻖ ﻟﻠﻤﻨﺘﺨﺐ ﺍﻟﻮﻃﻨﻲ‪ ،‬ﻭﺃﺣﺪ ﺃﻋﻤﺪﺗﻪ‪ ،‬ﻭﻛﻤﺴﻴﺮ‪،‬‬ ‫ﻭﻛﺈﻃﺎﺭ ﻛﺒﻴﺮ ﻟﻠﺪﻭﻟﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‪ .‬ﻭﺭﻏﻢ ﻧﺰﺍﻫﺘﻪ ﻭﻛﻔﺎﺀﺗﻪ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻟﻢ‬ ‫ﻳﻨﺠﻮ ﻣﻦ ﺍﻧﺘﻘﺎﺩﺍﺕ‪ ،‬ﺧﺎﺻﺔ ﻣﻦ ﻟﺪﻥ ﺍﻟﻠﺬﻳﻦ ﺃﺻﺒﺤﻮﺍ ﻳﻜﺸﺮﻭﻥ ﻋﻦ‬ ‫ﺃﻧﻴﺎﺑﻬﻢ‪ ،‬ﻃﺎﻣﻌﻴﻦ ﻓﻲ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﺍﻟﻨﻮﺍﻓﺬ ﻋﺒﺮ ﺍﻻﻧﺨﺮﺍﻁ ﺑﻘﺪﺭﺓ‬ ‫ﻗﺎﺩﺭ‪ ،‬ﻓﻲ ﺃﻧﺪﻳﺔ ﺻﻐﻴﺮﺓ ﺗﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻟﺤﺪ ﺍﻷﺩﻧﻰ ﻣﻦ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ‬ ‫ﺍﻟﺮﻳﺎﺿﻴﺔ‬ ‫ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪.‬‬ ‫ ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻄﺎﻟﺒﻮﻥ ﺑﺎﻟﻤﺮﻭﻧﺔ ﻓﻲ ﺗﻌﺪﻳﻞ ﻭﺗﻄﺒﻴﻖ ﺍﻟﻘﺎﻧﻮﻥ‪،‬‬‫ﺃﺛﺒﺘﻮﺍ ﺃﻥ ﻟﻬﻢ ﻣﺼﺎﻟﺢ ﺃﺧﺮﻯ ﻻ ﻋﻼﻗﺔ ﻟﻬﺎ ﺑﺎﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻜﺮﺓ‬ ‫ﺍﻟﺴﻠﺔ‪ ،‬ﻭﺃﻥ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻧﺪﻳﺔ ﻣﻄﺎﻟﺒﺔ ﺑﺈﺻﻼﺡ ﻧﻔﺴﻬﺎ ﻭﻭﺿﻊ‬ ‫ﻣﻠﻔﺎﺗﻬﺎ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻟﺪﺧﻮﻝ ﻣﻌﺮﻛﺔ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻣﻦ ﺑﺎﺑﻬﺎ‬ ‫ﺍﻟﻮﺍﺳﻊ‪ ،‬ﺑﻤﻘﺎﺭﻋﺔ ﺍﻷﻓﻜﺎﺭ ﺑﺎﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﺒﺮﺍﻣﺞ ﺑﺎﻟﺒﺮﺍﻣﺞ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ‬ ‫ﻓﻠﻴﺘﻨﺎﻓﺲ ﺍﻟﻤﺘﻨﺎﻓﺴﻮﻥ‪ ،‬ﺑﺪﻭﻥ ﻧﺰﻋﺔ ﺍﻧﻘﻼﺑﻴﺔ ﻟﻐﺎﻳﺔ ﻓﻲ ﻧﻔﺲ‬ ‫ﻳﻌﻘﻮﺏ‪.‬‬ ‫ ﺇﻥ ﻭﺯﺍﺭﺓ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻟﻴﺴﺖ ﻣﻜﺘﺒﺎ ﻻﺳﺘﻘﺒﺎﻝ‬‫ﺍﻟﺸﻜﺎﻳﺎﺕ‪ .‬ﻭﻛﻞ ﻣﻦ ُﻳ َﺸ ِّﻜ ُﻚ ﻓﻲ ﺍﻟﺠﻬﺎﺯ ﺍﻟﺠﺎﻣﻌﻲ‪ ،‬ﻭﻳﺘﻮﻓﺮ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺮﻭﻁ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪ ،‬ﻣﺎ ﻋﻠﻴﻪ ﺇ ّﻻ ﺍﻟﻠﺠﻮﺀ ﺇﻟﻰ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻋﻮﺽ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﺘﺸﻬﻴﺮ ﺍﻟﻤﺠﺎﻧﻲ ﻭﺍﻟﺘﺸﻮﻳﺶ ﻭﺑﺎﻟﺘﺼﺮﻳﺤﺎﺕ‬ ‫ﺍﻟﺪﻳﻤﺎﻏﻮﺟﻴﺔ‪.‬‬ ‫ﻭﺧﺘﻤﺖ ﺍﻟﺘﻨﺴﻴﻘﻴﺔ ﺑﻴﺎﻧﻬﺎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ‪“:‬ﺇِ َّﻥ َﱠ‬ ‫ﺍﷲ ﻻ ُﻳ َﻐ ِّﻴ ُﺮ َﻣﺎ‬ ‫ِﺑ َﻘ ْﻮ ٍﻡ َﺣ َﺘّﻰ ُﻳ َﻐ ِّﻴ ُﺮﻭﺍ َﻣﺎ ِﺑَﺄ ْﻧ ُﻔ ِﺴ ِﻬ ْﻢ“‪ .‬ﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﺗﻨﺴﻴﻘﻴﺔ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ‬ ‫ﻟﻜﺮﺓ ﺍﻟﺴﻠﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ‬

‫ﻃﺎﻟﺐ ﺍﻟﻤﻐﺮﺏ ﺍﻟﺘﻄﻮﺍﻧﻲ‪ ،‬ﺍﻟﺠﺎﻣﻌﺔ ﺍﻟﻤﻠﻜﻴﺔ‬ ‫ﺍﻟﻤﻐﺮﺑﻴﺔ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ ﺍﺗﺨﺎﺫ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﺘﺄﺩﻳﺒﻴﺔ‬ ‫ﻓﻲ ﺣﻖ ﺍﻟﺤﻜﻢ ﻣﻨﻴﺮ ﻣﺒﺮﻭﻙ ﺍﻟﺬﻱ ﺃﺿﺮ ﺑﻘﺮﺍﺭﺍﺗﻪ‬ ‫ﺍﻟﺘﺤﻜﻴﻤﻴﺔ ﺍﻟﺠﺎﺋﺮﺓ ﻓﻲ ﺣﻖ ﺍﻟﻔﺮﻳﻖ ‪ ،‬ﻭﺍﻟﺘﻲ ﻛﺎﻧﺖ‬ ‫ﺳﺒﺒﺎ ﻣﻦ ﺣﺮﻣﺎﻧﻪ ﻣﻦ ﺗﺤﻘﻴﻖ ﺍﻟﻔﻮﺯ ﻓﻲ ﺍﻟﻤﺒـﺎﺭﺍﺕ‬ ‫ﺍﻟﺘﻲ ﺃﺩﺍﺭﻫﺎ‪ ،‬ﻣﻊ ﺇﺑﻌﺎﺩﻩ ﺑﺸﻜﻞ ﻧﻬﺎﺋﻲ ﻣﻦ ﺗﺤﻜﻴﻢ‬ ‫ﻣﺒﺎﺭﻳﺎﺕ ﺍﻟﻔﺮﻳﻖ ‪ .‬ﻭﺫﻛﺮ ﺍﻟﻤﻮﻗﻊ ﺍﻟﺮﺳﻤﻲ ﻟﻠﻨﺎﺩﻱ‬ ‫ﻋﺒﺮ‪ ،‬ﺃﻥ ﻣﺒﺮﻭﻙ ﺃﻋﺎﺩ ﺇﻟﻰ ﻭﺍﺟﻬﺔ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻣﺴﺄﻟﺔ‬ ‫ﺳﻮﺀ ﺍﻟﺘﺤﻜﻴﻢ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺭﺍﺗﻪ ﺍﻟﺘﺤﻜﻴﻤﻴﺔ‬ ‫ﻏﻴﺮ ﺍﻟﺼﺎﺋﺒﺔ‪ ،‬ﻓﻲ ﺍﻟﻤﺒﺎﺭﺍﺓ ﺍﻟﺘﻲ ﺃﺩﺍﺭﻫﺎ ﺑﻴﻦ ﺍﻟﻤﻐﺮﺏ‬ ‫ﺃﺗﻠﺘﻴﻚ ﺗﻄﻮﺍﻥ ﻭﻓﺮﻳﻖ ﺍﻟﻨﺎﺩﻱ ﺍﻟﻘﻨﻴﻄﺮﻱ ﺑﺮﺳﻢ‬ ‫ﺍﻟﺠﻮﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻣﻦ ﺍﻟﺪﻭﺭﻱ ﺍﻻﺣﺘﺮﺍﻓﻲ ﺍﻟﻮﻃﻨﻲ‬ ‫‪،‬ﻭ ﺍﻟﺘﻲ ﺟﺮﺕ ﺑﺎﻟﻤﻠﻌﺐ ﺍﻟﺒﻠﺪﻱ ﺑﺎﻟﻘﻨﻴﻄﺮﺓ‪ .‬ﻭﻳﻀﻴﻒ‬ ‫ﻧﻔﺲ ﺍﻟﻤﺼﺪﺭ ”ﻋﺎﻳﻦ ﻛﻞ ﻣﻦ ﺗﺘﺒﻊ ﻫﺎﺗﻪ ﺍﻟﻤﺒﺎﺭﺍﺓ‬ ‫ﻭﺑﺎﻟﻤﻠﻤﻮﺱ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﺠﺎﺋﺮﺓ ﻟﻬﺬﺍ ﺍﻟﺤﻜﻢ ﻭﺍﻟﺘﻲ‬ ‫ﻛﺎﻥ ﻟﻬﺎ ﺍﻟـﺘﺄﺛﻴﺮ ﺍﻟﻮﺍﺿﺢ ﻋﻠﻰ ﻧﺘﻴﺠﺔ ﺍﻟﻤﻘﺎﺑﻠﺔ‬ ‫ﻭﺣﺮﻣﺎﻥ ﻓﺮﻳﻖ ﺍﻟﻤﻐﺮﺏ ﺃﺗﻠﺘﻴﻚ ﺗﻄﻮﺍﻥ ﻣﻦ ﻧﻘﺎﻁ‬ ‫ﺍﻟﻔﻮﺯ ﺑﻞ ﺣﺮﻣﺘﻪ ﻣﻦ ﻗﻄﻒ ﻧﺘﻴﺠﺔ ﻣﺠﻬﻮﺩ ﺃﺳﺎﺑﻴﻊ‬ ‫ﻣﻦﺍﻟﻌﻤﻞﻭﺍﻻﺟﺘﻬﺎﺩ“‪.‬‬

‫ﻏﻴﻨﻲ ﻳﻮﻗﻒ ﻟﻠﻔﺮﻳﻖ ﺍﻟﺘﻄﻮﺍﻧﻲ‬ ‫ﺃﻛﺪ ﺑﻼﻍ ﻟﻠﻤﻐﺮﺏ ﺍﻟﺘﻄﻮﺍﻧﻲ‪ ،‬ﺍﻧﻪ ﺳﻌﻴﺎ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺩﻱ ﻟﺘﻌﺰﻳﺰ ﺻﻔﻮﻓﻪ ﻭﺗﻘﻮﻳﺔ ﺗﺮﻛﻴﺒﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ‪،‬‬ ‫ﺃﻗﺪﻡ ﻋﻠﻰ ﺿﻢ ﺍﻟﻼﻋﺐ ﺩﺍﻧﻴﻴﻞ ﺑﻼﺩﻳﻤﻴﺮ ﺇﻳﻜﻴﺪﻭ‬ ‫ﻣﻦ ﻏﻴﻨﻴﺎ ﺍﻻﺳﺘﻮﺍﺋﻴﺔ ﺇﻟﻰ ﺗﺮﻛﻴﺒﺘﻪ ﺑﻌﺪ ﺃﻥ ﻭﻗﻊ‬ ‫ﻋﻘﺪﺍ ﺍﺣﺘﺮﺍﻓﻴﺎ ﻣﻌﻪ ﻳﻤﺘﺪ ﺛﻼﺙ ﺳﻨﻮﺍﺕ“‪ .‬ﻭﺃﺷﺎﺭ‬ ‫ﺍﻟﻤﺼﺪﺭ ﺇﻟﻰ ﺃﻥ ”ﺍﻟﻼﻋﺐ ﺇﻳﻜﻴﺪﻭ )‪ 23‬ﻋﺎﻣﺎ( ﻭﺍﻟﺬﻱ‬ ‫ﻳﺸﻐﻞ ﻣﺮﻛﺰ ﻭﺳﻂ ﺍﻟﻤﻴﺪﺍﻥ‪ ،‬ﻳﻌﺘﺒﺮ ﻣﻦ ﺍﻟﻼﻋﺒﻴﻦ‬ ‫ﺍﻟﻤﺘﻤﻴﺰﻳﻦ ﻓﻲ ﺻﻔﻮﻑ ﻣﻨﺘﺨﺐ ﻏﻴﻨﻴﺎ ﺍﻻﺳﺘﻮﺍﺋﻴﺔ‪،‬‬ ‫ﻭﺳﺒﻖ ﻟﻪ ﺃﻥ ﺷﺎﺭﻙ ﻓﻲ ﻧﻬﺎﺋﻴﺎﺕ ﻛﺄﺱ ﺃﻣﻢ ﺇﻓﺮﻳﻘﻴﺎ‬ ‫ﻓﻲ ﻧﺴﺨﺘﻬﺎ ‪ 28‬ﺍﻟﺘﻲ ﻧﻈﻤﺘﻬﺎ ﺍﻟﻐﺎﺑﻮﻥ ﻣﻨﺎﺻﻔﺔ‬ ‫ﻣﻊ ﻏﻴﻨﻴﺎ ﺍﻻﺳﺘﻮﺍﺋﻴﺔ ﻭﺳﺠﻞ ﺃﻭﻝ ﺃﻫﺪﺍﻑ ﺍﻟﺪﻭﺭﺓ ﻓﻲ‬ ‫ﻣﺒﺎﺭﺍﺓﺍﻻﻓﺘﺘﺎﺡﺿﺪﺍﻟﻤﻨﺘﺨﺐﺍﻟﻠﻴﺒﻲ“‪.‬ﻭﺗﻢﺍﻟﺘﻮﻗﻴﻊ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺑﻌﺪ ﺍﻗﺘﻨﺎﻉ ﺍﻟﻄﺎﻗﻢ ﺍﻟﺘﻘﻨﻲ ﺑﺎﻟﻤﺆﻫﻼﺕ‬ ‫ﺍﻟﺘﻘﻨﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ﻟﻬﺬﺍ ﺍﻟﻼﻋﺐ ﺍﻟﺬﻱ ﺳﺒﻖ ﻟﻪ ﺃﻥ‬ ‫ﻟﻌﺐ ﺿﻤﻦ ﺍﻟﺒﻄﻮﻟﺔ ﺍﻹﺳﺒﺎﻧﻴﺔ ﺑﺈﺣﺪﻯ ﺍﻟﻔﺮﻕ‬ ‫ﺍﻟﻤﻨﺘﻤﻴﺔﻟﻠﻘﺴﻢﺍﻟﺜﺎﻧﻲ‪.‬‬

‫‪654 Oó©dG‬‬

‫‪2012 Èªaƒf 19 ¤EG 13 AÉKÓãdG‬‬

‫ﺍﻟﻮﺯﻳﺮ ﺍﻟﻤﻨﺘﺪﺏ ﺍﻷﺯﻣﻲ ‪:‬‬

‫‪: ôjôëàdG ¢ù«FQ áª∏c‬‬

‫اﻷﺧﻴﺮة‬

‫‪AÓeE’Gh AÉ°ûfE’G‬‬

‫‪azizguennouni@hotmail.com‬‬

‫‪¿Gƒ£J ≥jôa ≈∏Y AGóàYE’G‬‬

‫‪ádÉ¡÷Gh IQÉ°†◊G ´Gô°U‬‬

‫ﺍﺳﺘﻐﺮﺏ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻤﻨﺘﺪﺏ ﻟﺪﻯ ﻭﺯﻳﺮ ﺍﻹﻗﺘﺼﺎﺩ ﻭﺍﻟﻤﺎﻟﻴﺔ ﺍﻟﻤﻜﻠﻒ ﺑﺎﻟﻤﻴﺰﺍﻧﻴﺔ‪ ،‬ﺇﺩﺭﻳﺲ ﺍﻷﺯﻣﻲ‬ ‫ﺍﻹﺩﺭﻳﺴﻲ ﻣﻦ ﻣﻮﻗﻒ ﻗﻴﺎﺩﺍﺕ ﺍﻻﺗﺤﺎﺩ ﺍﻟﻌﺎﻡ ﻟﻤﻘﺎﻭﻻﺕ ﺍﻟﻤﻐﺮﺏ ﺍﻟﻤﻨﺘﻘﺪ ﻟﻤﺸﺮﻭﻉ ﻗﺎﻧﻮﻥ ﻣﺎﻟﻴﺔ‬ ‫‪ ،2013‬ﻣﻮﺿﺤﺎ ﺃﻧﻬﺎ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺗﻌﺎﺭﺽ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻬﻴﺌﺔ ﻣﺸﺮﻭﻉ ﺣﻜﻮﻣﺔ‪.‬‬ ‫ﻭﺃﻛﺪ ﺍﻷﺯﻣﻲ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﺤﺪﺙ ﻓﻲ ﺟﻠﺴﺔ ﺍﻻﺳﺘﻤﺎﻉ ﻟﺠﻮﺍﺏ ﻭﺯﻳﺮ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻤﺎﻟﻴﺔ‬ ‫ﻭﺍﻟﻮﺯﻳﺮ ﺍﻟﻤﻨﺘﺪﺏ ﺍﻟﻤﻜﻠﻒ ﺑﺎﻟﻤﻴﺰﺍﻧﻴﺔ‪ ،‬ﻋﻠﻰ ﺗﺴﺎﺅﻻﺕ ﻧﻮﺍﺏ ﺍﻷﻣﺔ ﺑﺨﺼﻮﺹ ﺍﻟﻤﻨﺎﻗﺸﺔ ﺍﻟﻌﺎﻣﺔ‬ ‫ﻟﻤﺸﺮﻭﻉ ﻗﺎﻧﻮﻥ ﺍﻟﻤﺎﻟﻴﺔ ‪ ،2013‬ﺃﻥ ﺍﻟﺤﻜﻮﻣﺔ ﺍﻟﺘﻲ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ”ﺣﻜﻮﻣﺔ ﺳﻴﺎﺳﻴﺔ ﻣﺴﺆﻭﻟﺔ“ ﺗﻨﻔﺬ ﺳﻴﺎﺳﺘﻬﺎ ﻭﻻ ﺗﻠﺘﻔﺖ ﺇﻟﻰ ﺳﻴﺎﺳﺔ‬ ‫ﺃﻱ ﻃﺮﻑ ﺃﺧﺮ‪ ..‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺤﺪﺩ ﻗﺮﺍﺭﺍﺗﻬﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺼﻠﺤﺔ ﺍﻟﺒﻼﺩ“‪.‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻤﻨﺘﺪﺏ ﻗﺎﺋﻼ ”ﺇﻧﻨﺎ ﻟﺴﻨﺎ ﻓﻲ ﻋﻬﺪ ﺍﻹﻣﻼﺀ ﻟﻜﻨﻬﺎ ﻓﻲ ﻋﻬﺪ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻧﻜﺘﺐ ﻣﺎ ﻧﺮﺍﻩ ﻣﻨﺎﺳﺒﺎ ﺑﻘﺮﻳﺤﺘﻨﺎ ﻭﻻ‬ ‫ﻧﺴﺘﺠﻴﺐ ﻹﻣﻼﺀﺍﺕ ﺃﻱ ﺟﻬﺔ ﻷﺧﺮﻯ“‪.....‬‬ ‫ﻭﺑﺨﺼﻮﺹ ﻣﺎ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﺗﺮﺍﺟﻌﺎ ﻣﻦ ﻃﺮﻑ ﺍﻟﺤﻜﻮﻣﺔ ﻋﻦ ﺳﻴﺎﺳﺔ ﻣﺤﺎﺭﺑﺔ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻗﺎﻝ ﺍﻷﺯﻣﻲ ﻓﻲ ﺳﻴﺎﻕ ﺭﺩﻩ ﻋﻠﻰ ﺗﺴﺎﺅﻻﺕ‬ ‫ﻧﻮﺍﺏ ﺍﻷﻣﺔ ”ﺇﻥ ﻫﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﻟﻴﺴﺖ ﺧﻄﺎﺑﺎﺕ ﻭﺷﻌﺎﺭﺍﺕ ﻟﻜﻨﻬﺎ ﺳﻴﺎﺳﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺎﻧﻮﻥ ﻭ ﻋﻠﻰ ﺍﺳﺘﻘﻼﻟﻴﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺗﻔﻌﻴﻞ‬ ‫ﺩﻭﺭ ﺍﻟﻤﺆﺳﺴﺎﺕ ﺍﻟﺪﺳﺘﻮﺭﻳﺔ“‪ ،‬ﻣﺆﻛﺪﺍ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺪﺍﻭﻝ ﺍﻹﻗﺘﺼﺎﺩﻱ ﻋﻠﻰ ﻏﺮﺍﺭ ﺍﻟﺘﺪﺍﻭﻝ ﺍﻟﺴﻴﺎﺳﻲ ﻷﻥ ﻫﻨﺎﻙ ﺭﻳﻊ ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﻋﻠﻰ ﺣﺪ‬ ‫ﺗﻌﺒﻴﺮ ﺍﻷﺯﻣﻲ‪.‬‬

‫ﺷﻴﻊ ﺍﻟﻤﻮﺍﻃﻨﻮﻥ ﻓﻲ ﺗﻄﻮﺍﻥ ﻓﻘﻴﺪﻫﻢ ﺍﻟﺸﺎﺏ‪ ،‬ﺯﻳﺪ‪ ،‬ﺍﻟﺬﻱ ﻓﺎﺭﻕ‬ ‫ﺍﻟﺤﻴﺎﺓ ﻭﻫﻮ ﻓﻲ ﺭﺑﻴﻌﻪ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ ،‬ﺗﺤﺖ ﻋﺠﻼﺕ ﺳﻴﺎﺭﺓ ﺑﺎﻟﻘﻨﻴﻄﺮﺓ‪،‬‬ ‫ﻭﻫﻮ ﻳﺤﺎﻭﻝ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺸﻐﺐ ﺍﻟﺘﻲ ”ﺗﻜﻔﻞ“ ﺑﻬﺎ ﺃﻧﺼﺎﺭ ﻓﺮﻳﻖ‬ ‫”ﺑﻮﺭ ﻟﻴﻮﻃﻲ“ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ‪.‬‬ ‫ﺳﻜﺎﻥ ﺗﻄﻮﺍﻥ ﺍﻷﻧﺪﻟﺴﻴﻮﻥ‪ ،‬ﺍﻟﻤﺘﺤﻀﺮﻭﻥ‪ ،‬ﺍﺣﺘﺸﺪﻭﺍ ﻓﻲ ﺧﺸﻮﻉ‬ ‫ﻭﻛﺒﺮﻳﺎﺀ ﻟﻴﻮﺩﻋﻮﺍ ﺷﻬﻴﺪﻫﻢ ﺇﻟﻰ ﻣﺜﻮﺍﻩ ﺍﻷﺧﻴﺮ ﻓﻲ ﻣﻘﺒﺮﺓ ﺳﻴﺪﻱ‬ ‫ﺍﻟﻤﻨﻈﺮﻱ‪ .‬ﺃﺯﻳﺪ ﻣﻦ ﺃﻟﻔﻲ ﺷﺨﺺ‪ ،‬ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ‪ ،‬ﺷﺒﺎﺑﺎ ﻭﻛﻬﻮﻻ‪،‬‬ ‫ﺃﺻﺮﻭﺍ ﻋﻠﻰ ﺣﻀﻮﺭ ﺍﻟﺠﻨﺎﺯﺓ ﻭﺗﺸﻴﻴﻌﻬﺎ‪ ،‬ﻟﻴﻌﺒﺮﻭﺍ ﻓﻲ ﺻﻤﺖ‪ ،‬ﻋﻦ‬ ‫ﺍﺳﺘﻨﻜﺎﺭﻫﻢ ﺍﻟﺸﺪﻳﺪ ﻟﻤﻈﺎﻫﺮ ﺍﻟﻌﻨﻒ ﺍﻟﺘﻲ ﺷﺎﻋﺖ ﻓﻲ ﻣﻼﻋﺐ ﻛﺮﺓ‬ ‫ﺍﻟﻘﺪﻡ ﻭﺗﻨﺪﻳﺪﻫﻢ ﺑﺎﻹﺳﺘﺨﻔﺎﻑ ﺑﺄﺭﻭﺍﺡ ﺍﻟﻤﻮﺍﻃﻨﻴﻦ ﻓﻘﻂ ﻣﻦ ﺃﺟﻞ‬ ‫ﻣﻨﺎﺻﺮﺓ ﻓﺮﻳﻖ ﻋﻠﻰ ﻓﺮﻳﻖ ﻭﻧﺎﺩ ﻋﻠﻰ ﻧﺎﺩ‪ ،‬ﻓﻲ ﻟﻌﺒﺔ ﺗﺎﻓﻬﺔ ﺇﺳﻤﻬﺎ ﻛﺮﺓ‬ ‫ﺍﻟﻘﺪﻡ !‪..‬‬ ‫ﺳﻜﺎﻥ ﺗﻄﻮﺍﻥ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﺗﺎﺭﻳﺦ ﻭﺣﻀﺎﺭﺓ ﻭﻋﻠﻢ ﻭﺛﻘﺎﻓﺔ ﻭ ﻓﻀﻞ‬ ‫ﻭﺃﺧﻼﻕ‪ ،‬ﺷﻴﻌﻮﺍ ﺍﻟﻤﻮﻛﺐ ﺍﻟﺠﻨﺎﺋﺰﻱ ﻓﻲ ﺣﺰﻥ ﻇﺎﻫﺮ ﻭﻏﻀﺐ ﻃﺎﻍ‪،‬‬ ‫ﻋﻠﻰ ﻓﺮﺍﻕ ﺷﺎﺏ ﻋﺰﻳﺰ ﻓﻲ ﻣﻘﺘﺒﻞ ﺍﻟﻌﻤﺮ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺣﻘﻪ ﺃﻥ ﻳﻌﻴﺶ‬ ‫ﻭﻳﺘﻤﺘﻊ ﺑﻨﻌﻤﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺘﻲ ﻭﻫﺒﻬﺎ ﺍﷲ ﻟﺨﻠﻘﻪ‪ ،‬ﻟﻮﻻ ﺃﻥ ﺗﺤﺮﻛﺖ ﺃﻳﺪﻱ‬ ‫ﺟﻨﺎﺓ ﻫﻤﺞ‪ ،‬ﺑﻼ ﺧﻠﻖ ﻭﻻ ﻋﻘﻞ ﻭﻻ ﻋﻠﻢ ﻓﻲ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺑﺸﻊ ﻋﻤﻠﻴﺎﺕ‬ ‫ﺍﻟﻘﺘﻞ ﻣﻊ ﺳﺒﻖ ﺇﺻﺮﺍﺭ ﻭﺗﺮﺻﺪ‪ ،‬ﺗﺴﺘﻬﺪﻑ ﻓﺮﻳﻖ ﺃﻣﻞ ﺗﻄﻮﺍﻥ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﺟﺰﺍﺅﻩ ﺍﻟﻌﻨﻒ ﻭﺍﻟﺮﺷﻖ ﺑﺎﻟﺤﺠﺎﺭﺓ ﻭ‪...‬ﺍﻟﻤﻮﺕ!‪...‬‬ ‫ﻭﺍﻟﻐﺎﻳـــــﺔ؟!‪....‬‬ ‫ﺃﻻ ﻻ ﻳﺠﻬﻠـﻦ ﺃﺣـﺪ ﻋﻠﻴﻨـــﺎ ﻓﻨﺠﻬﻞ ﻓﻮﻕ ﺟﻬﻞ ﺍﻟﺠﺎﻫﻠﻴﻨﺎ !‪.....‬‬

‫ﺍﻟﺤﺎﺩﺙ ﺍﻟﻤﺆﻟﻢ ﺃﺛﺎﺭ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺠﺪﻝ ﺣﻮﻝ ﺃﺣﺪﺍﺙ ﺍﻟﻤﻼﻋﺐ‬ ‫ﺍﻟﺘﻲ ﺗﺸﻬﺪﻫﺎ ﺑﻌﺾ ﺍﻟﻤﺪﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻈﺎﻫﺮﺓ ”ﻛـﻮﻧﻴﺔ“ ﻛﻤﺎ‬ ‫ﺣﺎﻭﻝ ﺗﺒﺮﻳﺮﻫﺎ ﺑﻌﺾ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﺍﻟﻤﺘﻤﻠﻘﻴﻦ‪ ،‬ﻻﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ‬ ‫”ﺍﻟﻤﺴﺒﺒﺎﺕ“ ﺍﻟﻸﺧﻼﻗﻴﺔ ﻋﻨﺪ ﻏﻴﺮﻧﺎ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻋﻨﺪﻧﺎ ﻏﻴﺮ ﻣﺒﺮﺭﺓ ﻋﻠﻰ‬ ‫ﺍﻹﻃﻼﻕ‪ ،‬ﻷﻥ ﺍﻷﻣﺮ ﻳﺮﺗﺒﻂ ﺑﺎﻟﺤﻴﺎﺓ ﺍﻟﺘﻲ ﻧﻘﺪﺳﻬﺎ ﻭﻧﻌﺘﺒﺮ ﺃﻥ ﺍﻟﻤﺲ‬ ‫ﺑﻬﺎ ﻣﺲ ﺑﺎﻹﻧﺴﺎﻥ ﻓﻲ ﺃﻋﺰ ﻣﺎ ﻳﻤﻠﻚ‪ ،‬ﺣﻘﻪ ﻓﻲ ﺍﻟﻮﺟﻮﺩ !‪..‬‬ ‫ﺍﻟﻬﺠﻮﻡ ﻋﻠﻰ ﺣﺎﻓﻠﺔ ﺃﺗﻠﻴﺘﻴﻚ ﺗﻄﻮﺍﻥ ﻗﺮﺏ ﺍﻟﻘﻨﻴﻄﺮﺓ ﺍﻟﺬﻱ ﺃﺳﻔﺮ‬ ‫ﻋﻦ ﻭﻓﺎﺓ ﺷﺎﺏ ﻭﺇﺻﺎﺑﺔ ﺳﺒﻌﺔ ﻋﻨﺎﺻﺮ ﻣﻦ ﺍﻟﻔﺮﻳﻖ ﺑﻤﻦ ﻓﻴﻬﻢ ﺍﻟﻤﺪﺭﺏ‬ ‫ﻛﻤﺎ ﺗﺴﺒﺐ ﻓﻲ ﺃﺿﺮﺍﺭ ﻣﺎﺩﻳﺔ ﻣﻬﻤﺔ ‪ ،‬ﺗﺮﻙ ﻟﺪﻳﻨﺎ ﺍﻧﻄﺒﺎﻋﺎ ﺑﺄﻥ ﻗﻮﻣﺎ‬ ‫ﻫﻤﺠﺎ ﻳﻌﻴﺸﻮﻥ ﺑﻴﻨﻨﺎ ﻭﻳﻨﻐﺼﻮﻥ ﻋﻠﻴﻨﺎ ﺣﻴﺎﺗﻨﺎ ﻭﻳﺪﻓﻌﻮﻥ ﺑﺎﻟﻤﻐﺮﺭﻳﻦ‬ ‫ﻣﻨﺎ ﺇﻟﻰ ﺣﻴﺎﺓ ﺍﻟﻌﻨﻒ ﻭﺍﻟﺒﻐﻲ ﻭﺍﻟﻤﻨﻜﺮ ﻭﺍﻟﺠﻬﻞ ﻭﺍﻟﺠﻬﺎﻟﺔ‪ ،‬ﻣﻤﻦ‬ ‫ﻳﺼﺪﻕ ﻓﻴﻬﻢ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫ﺷﺒﺎﻥ ﻳﺮﻭﻥ ﺍﻟﻘﺘﻞ ﻣﺠــﺪﺍ ﻭﺷﻴﺐ ﳲ ﺍﻟﺤﺮﻭﺏ ﻣﺠﺮﺑﻴﻨﺎ‬ ‫ﺑﻐﺎﺓ ﻇﺎﳴﻴـــﻦ ﻭﻣﺎ ﻇﻠﻤﻨــﺎ ﻭﻟﻜﻨــــﺎ ﺳﻨﺒـﺪﺃ ﻇﺎﳴﻴـﻨـــــــﺎ‬ ‫ﻟﺤﺴﻦ ﺍﻟﺤﻆ ﺗﻤﻜﻦ ﺍﻟﺪﺭﻙ ﺍﻟﻤﻠﻜﻲ ﻣﻦ ﺍﻋﺘﻘﺎﻝ ﻋﺸﺮﺓ ﺃﺷﺨﺎﺹ ‪،‬‬ ‫ﻣﻦ ﺑﻴﻦ ﻋﺸﺮﺍﺕ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﺷﺎﺭﻛﻮﺍ ﻓﻲ ”ﻣﻮﻗﻌﺔ ” ﺍﻟﻬﺠﻮﻡ‬ ‫ﻋﻠﻰ ﺣﺎﻓﻠﺔ ﺗﻄﻮﺍﻥ ﻗﺮﺏ ﺍﻟﻘﻨﻴﻄﺮﺓ ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻘﻞ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﻓﺮﻳﻖ ﺍﻷﻣﻞ ﻟﻴﻨﺎﺯﻝ ﺃﻣﻞ ﻫﺬﻩ ﺍﻟﻤﺪﻳﻨﺔ ‪ ،‬ﺑﺮﺳﻢ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺴﺎﺩﺳﺔ‬ ‫ﻟﻠﺪﻭﺭﻱ ﺍﻟﻮﻃﻨﻲ ﻟﻸﻣﻞ‪ ,‬ﻭﻟﻢ ﻳﺸﻔﻊ ﻟﻠﻤﻬﺎﺟﻤﻴﻦ ﻛﻞ ﻫﺬﺍ ”ﺍﻷﻣﻞ“‬ ‫ﻟﻴﺜﻨﻴﻬﻢ ﻋﻦ ﻣﺨﻄﻄﻬﻢ ﺍﻹﺟﺮﺍﻣﻲ ﻻﻏﺘﻴﺎﻝ ﺃﻣﻞ ﺍﻟﺠﻤﺎﻫﻴﺮ ﺍﻟﻌﺮﻳﻀﺔ‬ ‫ﻣﻦ ﻋﺸﺎﻕ ﻛﺮﺓ ﺍﻟﻘﺪﻡ ! ﺍﻟﻮﺍﻓﺪ ﻋﻠﻰ ﺍﻟﻘﻨﻴﻄﺮﺓ ﻣﻦ ﻣﺪﻳﻨﺔ ﻣﺘﺤﻀـــﺮﺓ‬ ‫ﺃﺻﻴﻠـــﺔ‪ ،‬ﺃﺷﻌﺖ‪ ،‬ﻟﻘﺮﻭﻥ‪ ،‬ﻋﻠﻰ ﺍﻟﻐـــﺮﺏ ﺍﻹﺳﻼﻣﻲ ﺛﻘﺎﻓﺔ ﻭﻋﻠﻤﺎ‬ ‫ﻭﺣﻀﺎﺭﺓ ﻭﺳﻠﻮﻛﺎ‪.‬‬ ‫ﻋﻦ »ﺟﺮﻳﺪﺓ ﻃﻨﺠﺔ«‬ ‫‪ 10‬ـ ‪ 11‬ـ ‪2012‬‬

‫»‪ ...‬ﺍﺿﻄﻼﻋﻨﺎ ﺑﺎﻟﺒﺤﺚ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺘﺼﻮﻳﺮ ﻓﻲ ﺍﻟﻨﻘﺪ ﺍﻟﺮﻭﺍﺋﻲ‬ ‫ﻭﺍﻟﻘﺼﺼﻲ‪ ..‬ﻳﺘﻄﻠﻊ ﺇﻟﻰ ﺍﻹﺳﻬﺎﻡ ﻓﻲ ﺗﺠﺪﻳﺪ ﻧﻘﺪ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﻘﺼﺔ‪..‬‬ ‫ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻲ ﺳﻠﻤﺎﺗﻪ ﺍﻟﻤﻌﺮﻓﻴﺔ ﻭﻃﺮﺍﺋﻖ ﺗﺸﻜﻠﻪ ﻭﺍﺷﺘﻐﺎﻟﻪ‪«..‬‬

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