Great deception

‫ﺍﻟـﺧـﺩﻳـﻌـﺔ ﺍﻟـﻛـﺑـﺭﻯ‬ ‫ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ‬ ‫ﻭﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ‬ ‫)ﺣﺎﻟﺔ ﺗﻭﻧﺱ(‬ ‫ﺣﺯﺏ ﺍﻟﺗﺣﺭﻳﺭ‬ ‫ﻫـ ‪1434‬‬ ‫‪2012‬‬

‫ﺗﻣﻬﻳﺩ‬ ‫ﻣﻧﺫ ﻓﺟﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻌﺩ ﺑﻌﺛﺔ ﺍﻟﺭﺳﻭﻝ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻡ ﻭﺇﻟﻰ ﻗﻳﺎﻡ ﺍﻟﺳﺎﻋﺔ‪،‬‬ ‫ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﻛﻔﺭ ﺿ ّﺩﺍﻥ ﻻ ﻳﺗﻘﺎﺑﻼﻥ‪ ،‬ﻭﻻ ﻳﻣﻛﻥ ﺍﻟﺟﻣﻊ ﺑﻳﻧﻬﻣﺎ‪ ،‬ﻓﻬﻣﺎ ﻻ ﻳﻠﺗﻘﻳﺎﻥ ﺇﻻ‬ ‫ﻓﻲ ﺣﻠﺑﺔ ﺍﻟﺻﺭﺍﻉ ﺍﻟﻔﻛﺭﻱ‪ ،‬ﺃﻭ ﻓﻲ ﺳﺎﺣﺔ ﺍﻟﻧﺯﺍﻝ ﻋﺳﻛﺭﻳﺎ ً‪.‬‬ ‫ﻏﻳﺭ ﺃﻥ ﺍﻟﻣﻌﺎﺭﻙ ﺍﻟﻌﺳﻛﺭﻳﺔ ﻭﺇﻥ ﻛﺎﻥ ﻳﺣﺻﻝ ﻓﻳﻬﺎ ﻗﺗﻝ ﺍﻟﺑﺷﺭ‪ ،‬ﻭﺗﺩﻣﻳﺭ ﺍﻟﻣﻌ ّﺩﺍﺕ‬ ‫ﻭﺍﻟﻣﻣﺗﻠﻛﺎﺕ‪ ،‬ﻓﺈﻥ ﻣﻌﺎﺭﻙ ﺍﻷﻓﻛﺎﺭ ﺃﺷ ّﺩ ﺧﻁﺭﺍً ﻣﻥ ﺫﻟﻙ؛ ﻷﻥ ﺗﺄﺛﻳﺭﻫﺎ ﻳﺩﻭﻡ ﻋﻠﻰ ﺍﻷﻣﻡ‬ ‫ﻭﺍﻟﺷﻌﻭﺏ ﻭﺍﻷﻓﺭﺍﺩ ﻟﻌﻘﻭﺩ‪ ،‬ﺑﻝ ﻭﻟﻘﺭﻭﻥ ﻁﻭﻳﻠﺔ ﺃﺣﻳﺎﻧﺎً‪ ،‬ﻷﻧﻬﺎ ﺍﻟﻣﻌﺎﺭﻙ ﺍﻟﺗﻲ ﻳﻧﺗﺞ‬ ‫ﻋﻧﻬﺎ ﺗﻭﺟﻳﻪ ﺳﻠﻭﻙ ﺍﻷﻣﻡ ﻭﺍﻟﺷﻌﻭﺏ ﻭﺍﻷﻓﺭﺍﺩ‪ ،‬ﻭﻗﻠﺏ ﻁﺭﻕ ﻋﻳﺷﻬﻡ‪ ،‬ﻭﺃﻧﻣﺎﻁ ﺣﻳﺎﺗﻬﻡ‪،‬‬ ‫ﻭﺗﻐﻳﻳﺭ ﺍﻟﻐﺎﻳﺔ ﻣﻥ ﻭﺟﻭﺩﻫﻡ ﺑﺗﺑﺩﻳﻝ ﻭﺟﻬﺔ ﻧﻅﺭﻫﻡ ﻓﻲ ﺍﻟﺣﻳﺎﺓ‪.‬‬ ‫ﻭﻛﺎﻧﺕ ﺍﻟﻣﻌﺭﻛﺔ ﺍﻟﻔﺎﺻﻠﺔ ﻭﺍﻟﺣﻘﻳﻘﻳﺔ ﺍﻟﺗﻲ ﺃﻁﺎﺣﺕ ﺑﺩﻭﻟﺔ ﺍﻟﺧﻼﻓﺔ ﺍﻹﺳﻼﻣﻳﺔ ﺑﻘﻳﺎﺩﺓ‬ ‫ﺍﻟﻌﺛﻣﺎﻧﻳﻳﻥ ﻫﻲ ﻣﻌﺭﻛﺔ ﺃﻓﻛﺎﺭ‪ ،‬ﻓﺑﻔﻌﻝ ﺍﻟﻐﺯﻭ ﺍﻟﻔﻛﺭﻱ ﻭﺗﺳﺭّ ﺏ ﺍﻟﺛﻘﺎﻓﺔ ﺍﻟﻐﺭﺑﻳﺔ ﺇﻟﻰ‬ ‫ﻋﻘﻭﻝ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺍﻟﺫﻳﻥ ﻛﺎﻧﻭﺍ ﻓﻲ ﺣﺎﻟﺔ ﺍﻧﺣﻁﺎﻁ ﻓﻛﺭﻱ‪ ،‬ﺗﻡ ﺍﻹﺟﻬﺎﺯ ﻋﻠﻰ ﺍﻟﺩﻭﻟﺔ‬ ‫ﺍﻹﺳﻼﻣﻳﺔ‪.‬‬

‫ﺍﻟﺗﺟﺯﺋﺔ‪ ،‬ﺍﻻﺳﺗﻌﻣﺎﺭ‪ ،‬ﺍﻻﺳﺗﻘﻼﻝ‬ ‫ﺑﻌﺩ ﻫﺩﻡ ﺍﻟﺧﻼﻓﺔ‪ ،‬ﺗﻡ ﺗﺟﺯﺋﺔ ﺍﻟﺑﻼﺩ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻭﺗﻘﺎﺳﻣﺗﻬﺎ ﺍﻟﺩﻭﻝ ﺍﻻﺳﺗﻌﻣﺎﺭﻳﺔ ﺍﻟﻛﺎﻓﺭﺓ‬ ‫ﻓﻳﻣﺎ ﺑﻳﻧﻬﺎ ﺿﻣﻥ ﺍﺗﻔﺎﻗﻳﺔ "ﺳﺎﻳﻛﺱ ‪ -‬ﺑﻳﻛﻭ" ﻭﺃﺣﺎﻟﺗﻬﺎ ﺇﻟﻰ ﺩﻭﻳﻼﺕ ﻭﺇﻣﺎﺭﺍﺕ ﺑﺣﺩﻭﺩ‬ ‫ﻣﺻﻁﻧﻌﺔ ‪ ،‬ﺗﻡ ﺍﻻﻋﺗﺭﺍﻑ ﺑﻬﺎ ﺩﻭﻟﻳﺎ ً‪.‬‬ ‫ﻭﺑﻌﺩ ﺃﻥ ﺭ ّﻛﺯ ﺍﻟﻛﻔﺎﺭ ﺍﻟﻣﺳﺗﻌﻣﺭﻳﻥ ﺍﻟﻔﺻﻝ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻭﺑﺎﺕ ﺃﻣﺭﺍً ﻭﺍﻗﻌﺎً‪ ،‬ﺟﺎءﺕ‬ ‫ﻓﺗﺭﺓ ﻣﺳﺭﺣﻳﺔ ﺍﻻﺳﺗﻘﻼﻻﺕ ﺍﻟﻭﻁﻧﻳﺔ‪ .‬ﺫﻟﻙ ﺃﻧﻪ ﺑﻌﺩ ﺍﻟﺣﺭﺏ ﺍﻟﻌﺎﻟﻣﻳﺔ ﺍﻷﻭﻟﻰ ﺗﺑ ّﻧﺕ‬ ‫ﺭﻭﺳﻳﺎ ﺑﻭﺻﻔﻬﺎ ﺩﻭﻟﺔ ﺷﻳﻭﻋﻳﺔ ﻓﻛﺭﺓ ﻣﺣﺎﺭﺑﺔ ﺍﻻﺳﺗﻌﻣﺎﺭ ﻭﻫﺎﺟﻣﺗﻪ ﺑﺿﺭﺍﻭﺓ‪ ،‬ﻭﺣﺛﺕ‬ ‫~‪~1‬‬

‫ﺷﻌﻭﺏ ﺍﻟﻌﺎﻟﻡ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺗﻪ ﻭﺍﻟﺗﺧﻠﺹ ﻣﻧﻪ‪ ،‬ﻭﻣﺎ ﺃﻥ ﺟﺎءﺕ ﺍﻟﺣﺭﺏ ﺍﻟﻌﺎﻟﻣﻳﺔ ﺍﻟﺛﺎﻧﻳﺔ‬ ‫ﺣﺗﻰ ﻭﺟﺩ ﺭﺃﻱ ﻋﺎﻡ ﻛﺎﺳﺢ ﺿ ّﺩ ﺍﻻﺳﺗﻌﻣﺎﺭ‪.‬‬ ‫ّ‬ ‫ﻳﺗﺟﺯﺃ ﻣﻥ ﺍﻟﻣﺑﺩﺃ ﺍﻟﺭﺃﺳﻣﺎﻟﻲ؛ ﺑﻝ ﻫﻭ ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟﻭﺣﻳﺩﺓ‬ ‫ﻭﺑﻣﺎ ﺃﻥ ﺍﻻﺳﺗﻌﻣﺎﺭ ﺟﺯ ٌء ﻻ‬ ‫ﻟﻧﺷﺭ ﻓﻛﺭﺗﻪ ﻭﺗﻧﻔﻳﺫﻫﺎ‪ ،‬ﻓﻘﺩ ﺗﻠ ّﻘﻔﺕ ﺃﻣﻳﺭﻛﺎ ﻫﺫﻩ ﺍﻟﻔﻛﺭﺓ _ﻓﻛﺭﺓ ﺍﻟﺗﺣﺭﺭ_ ﻭﺳﺎﺭﺕ‬ ‫ﻋﻠﻳﻬﺎ ﻭﺿﻐﻁﺕ ﻋﻠﻰ ﺍﻟﺩﻭﻝ ﺍﻻﺳﺗﻌﻣﺎﺭﻳﺔ ﻟﻠﺧﺭﻭﺝ ﻣﻥ ﻣﺳﺗﻌﻣﺭﺍﺗﻬﺎ ﻁﻣﻌﺎ ً ﻓﻲ ﺃﻥ‬ ‫ﺗﺣﻝ ﻫﻲ ﻣﺣﻠﻬﺎ ﻭﻟﻛﻥ ﺑﻁﺭﻳﻘﺔ ﺍﺳﺗﻌﻣﺎﺭﻳﺔ ﺟﺩﻳﺩﺓ ﻭﻫﻭ ﺇﻗﺎﻣﺔ ﺣﻛﻭﻣﺎﺕ ﻋﻣﻳﻠﺔ ﺃﻭ‬ ‫ﺧﺎﺿﻌﺔ ﻟﻠﺳﻳﻁﺭﺓ ﺍﻷﺟﻧﺑﻳﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟﺟﺩﻳﺩﺓ ﻟﻼﺳﺗﻌﻣﺎﺭ ﺍﻟﺗﻲ ﺳﻣّﻭﻫﺎ "ﺗﻁﻭﻳﺭ‬ ‫ﺍﻻﺳﺗﻌﻣﺎﺭ"‪.‬‬ ‫ﻳﻘﻭﻝ ﺟﻭﻥ ﻓﻭﺳﺗﺭ ﺩﺍﻻﺱ ﻓﻲ ﻛﺗﺎﺑﻪ "ﺣﺭﺏ ﺃﻡ ﺳﻼﻡ" ﺍﻟﺫﻱ ﺃﻟﻔﻪ ﺃﻭﺍﺋﻝ ﺳﻧﺔ ‪1950‬‬ ‫ﺗﺣﺕ ﻋﻧﻭﺍﻥ "ﺍﻟﺗﻁﻭﺭ ﺍﻻﺳﺗﻌﻣﺎﺭﻱ ﺑﺩﻳﻝ ﻋﻥ ﺍﻟﺛﻭﺭﺓ ﺍﻟﻌﻧﻳﻔﺔ"‪" :‬ﺇﻥ ﺍﻟﻭﺿﻊ‬ ‫ﺍﻻﺳﺗﻌﻣﺎﺭﻱ ﻟﻠﻐﺭﺏ ﻛﺎﻥ ﻳﻧﻅﺭ ﺇﻟﻳﻪ ﺩﺍﺋﻣﺎ ً ﻣﻥ ﺍﻟﻘﺎﺩﺓ ﺍﻟﺳﻭﻓﻳﻳﺕ ﻋﻠﻰ ﺃﻧﻪ ﻛﻌﺏ‬ ‫_ﺃﺧﻳﻝ_ ﺃﻱ ﺍﻟﻧﻘﻁﺔ ﺍﻟﺗﻲ ﻳﺳﺗﻁﻳﻌﻭﻥ ﺃﻥ ﻳﺿﺭﺑﻭﺍ ﻓﻳﻬﺎ ﺍﻟﺿﺭﺑﺔ ﺍﻟﻘﺎﺿﻳﺔ " ﺛﻡ ﻳﻘﻭﻝ‪:‬‬ ‫"ﻋﻧﺩﻣﺎ ﺍﻗﺗﺭﺑﺕ ﺍﻟﺣﺭﺏ ﺍﻟﻌﺎﻟﻣﻳﺔ ﺍﻟﺛﺎﻧﻳﺔ ﻣﻥ ﻧﻬﺎﻳﺗﻬﺎ ﻛﺎﻥ ﺍﻟﻣﻭﺿﻭﻉ ﺍﻟﺳﻳﺎﺳﻲ ﺍﻟﻭﺣﻳﺩ‬ ‫ﺫﻭ ﺍﻷﻫﻣﻳﺔ ﺍﻟﺷﺩﻳﺩﺓ ﻫﻭ ﺍﻟﻣﺳﺗﻌﻣﺭﺍﺕ‪ ،‬ﻭﻟﻭ ﻛﺎﻥ ﺍﻟﻐﺭﺏ ﻗﺩ ﺣﺎﻭﻝ ﺃﻥ ﻳﺳﺗﻣﺭّ ﻓﻲ‬ ‫ﺗﺧﻠﻳﺩ ﺍﻻﺳﺗﻌﻣﺎﺭ ﻛﺄﻣﺭ ﻭﺍﻗﻊ ﻟﺟﻌﻝ ﺫﻟﻙ ﻣﻥ ﺍﻟﻣﺣﺗﻡ ﻗﻳﺎﻡ ﺍﻟﺛﻭﺭﺓ ﺍﻟﻣﺳﻠﺣﺔ ﻭﻛﺎﻥ ﻣﻥ‬ ‫ﺍﻟﻣﺣﺗﻡ ﺃﻥ ﻳﻧﻬﺯﻡ ﺃﻳﺿﺎ ً ﻭﻛﺎﻧﺕ ﺍﻟﺧﻁﺔ ﺍﻟﻭﺣﻳﺩﺓ ﺍﻟﻣﻣﻛﻥ ﻧﺟﺎﺣﻬﺎ ﻫﻲ ﺍﻟﻭﺻﻭﻝ ﺑﺷﻛﻝ‬ ‫ﺳﻠﻣﻲ ﺇﻟﻰ ﺍﺳﺗﻘﻼﻝ ﺃﻛﺛﺭ ﺍﻟﻧﺎﺱ ﺭﻗ ّﻳﺎ ً ﻣﻥ ﻫﺅﻻء ﺍﻟﺳﺑﻌﻣﺎﺋﺔ ﻣﻠﻳﻭﻥ ﻧﺳﻣﺔ ﺍﻟﺗﻲ ﺗﺣﺕ‬ ‫ﺣﻛﻣﻬﻡ"‪.‬‬

‫ﺗﻐﻳﻳﺭ ﺃﺳﻠﻭﺏ ﺍﻻﺳﺗﻌﻣﺎﺭ‬ ‫ﺑﻌﺩ ﺃﻥ ﺍﻁﻣﺋﻥ ﺍﻟﻐﺭﺏ ﺍﻟﻛﺎﻓﺭ ﺇﻟﻰ ﺗﺭ ّﻛﺯ ﺍﻟﺗﻘﺳﻳﻡ ﻭﺍﻟﻔﺻﻝ ﺑﻳﻥ ﺍﻟﻣﺳﺗﻌﻣﺭﺍﺕ ﻓﻲ ﺑﻼﺩ‬ ‫ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﺍﺗﺧﺫ ﺍﺳﻠﻭﺑﺎ ً ﺟﺩﻳﺩﺍً ﻓﻲ ﺍﻻﺳﺗﻌﻣﺎﺭ‪ ،‬ﻓﺻﺎﺭﺕ ﺍﻟﺳﻳﻁﺭﺓ ﺳﻳﻁﺭﺓ ﺳﻳﺎﺳﻳﺔ‬ ‫~‪~2‬‬

‫ﻭﺍﻗﺗﺻﺎﺩﻳﺔ ﻋﻥ ﻁﺭﻳﻕ ﺍﻟﻌﻣﻼء ﻭﺍﻟﻣﺄﺟﻭﺭﻳﻥ‪ ،‬ﺑﻌﺩ ﺃﻥ ﻛﺎﻧﺕ ﺳﻳﻁﺭﺓ ﺳﻳﺎﺳﻳﺔ‬ ‫ﻭﺍﻗﺗﺻﺎﺩﻳﺔ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻘﻭﺓ ﺍﻟﻌﺳﻛﺭﻳﺔ‪ ،‬ﻭﻅﻠﺕ ﺍﻟﺷﻌﻭﺏ ﺗﺣﺕ ﻧﻳﺭ ﺍﻻﺳﺗﻌﻣﺎﺭ ﺍﻟﺟﺩﻳﺩ‪،‬‬ ‫ﻳﺣﻛﻣﻬﺎ ﺣﺎﻛﻡ ﻣﻧﺻّﺏ ﻣﻥ ﻁﺭﻓﻬﻡ‪ ،‬ﻫﻭ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻣﺟﺭّ ﺩ ﺣﺎﺭﺱ ﻟﻣﺻﺎﻟﺢ ﺍﻟﻐﺭﺏ‬ ‫ﻓﻲ ﺩﻭﻝ ﻧﺎﺷﺋﺔ ﻟﻬﺎ ﻋﺎﺻﻣﺔ ﻭﻋﻠﻡ ﺧﺎﺹ ﻭﺗﺎﺭﻳﺦ ﺍﺳﺗﻘﻼﻝ ﻳﺣﺗﻔﻝ ﺑﻪ ﻟﺗﺭﻛﻳﺯ ﺗﺟﺯﺋﺔ‬ ‫ﺍﻟﺑﻼﺩ ﺍﻹﺳﻼﻣﻳﺔ ﻭﺍﻗﻌﻳﺎ ً‪.‬‬ ‫ﻭﺇﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻣﺳﻠﻣﻭﻥ ﻗﺩ ﺑﺫﻟﻭﺍ ﺍﻟﻐﺎﻟﻲ ﻭﺍﻟﻧﻔﻳﺱ ﻓﻲ ﻣﻘﺎﻭﻣﺔ ﺍﻻﺳﺗﻌﻣﺎﺭ ﻭﻟﻛﻧﻬﻡ ﻟﻡ‬ ‫ﻳﺟﻧﻭﺍ ﻣﻥ ﺫﻟﻙ ﺷﻳﺋﺎً‪ ،‬ﻓﻘﺩ ﺳﺭﻗﺕ ﻣﻧﻬﻡ ﺛﻣﺭﺓ ﺟﻬﺎﺩﻫﻡ ﻭﻟﻡ ﻳﺗﺣﺭﺭﻭﺍ ﻣﻥ ﺭﺑﻘﺔ‬ ‫ﺍﻻﺳﺗﻌﻣﺎﺭ‪ ،‬ﺑﻣﺎ ﺻﻧﻌﻪ ﺍﻟﻐﺭﺏ ﻣﻥ ﺍﻟﻌﻣﻼء ﻗ ّﺩﻣﻬﻡ ﻋﻠﻰ ﺃﻧﻬﻡ ﺯﻋﻣﺎء ﻧﺻّﺑﻭﻫﻡ ﻓﻳﻣﺎ‬ ‫ﺑﻌﺩ ﺣﻛﺎﻣﺎ ً ﻟﻠﺑﻼﺩ ﺩﻳﺩﻧﻬﻡ ﺣﻣﺎﻳﺔ ﻣﺻﺎﻟﺢ ﺃﺳﻳﺎﺩﻫﻡ‪.‬‬ ‫ﻭﺑﺫﻟﻙ ﻋﻣﻝ ﺍﻟﻐﺭﺏ ﺍﻟﻛﺎﻓﺭ ﻋﻠﻰ ﺗﺄﺑﻳﺩ ﺍﺳﺗﻌﻣﺎﺭﻩ ﻟﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﻔﻛﺭﺓ ﺍﻻﺳﺗﻘﻼﻝ‬ ‫ﺍﻟﺗﻲ ﺟﻌﻝ ﻣﻧﻬﺎ ﻭﺳﻳﻠﺔ ﻟﺗﻐﻳﻳﺭ ﻁﺭﻳﻘﺔ ﺍﻻﺳﺗﻌﻣﺎﺭ‪ ،‬ﻭﺍﻧﻁﻠﺕ ﻫﺫﻩ ﺍﻟﻌﻣﻠﻳﺔ ﺍﻟﺗﺿﻠﻳﻠﻳﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺍﻟﺫﻳﻥ ﻗﻧﻌﻭﺍ ﺑﺫﻟﻙ ﺑﻌﺩ ﺃﻥ ﺍُﺷﺭﺑﻭﺍ ﻛﺄﺱ ﺍﻟﻭﻁﻧﻳﺔ ﺣﺗﻰ ﺍﻟﺛﻣﺎﻟﺔ‪ ،‬ﻭﺑﻘﻲ‬ ‫ﺍﻟﻣﺧﻠﺻﻭﻥ ﻣﻥ ﺍﻷﻣﺔ ﻳﻌﺎﻧﻭﻥ ﻣﻥ ﺍﻵﺛﺎﺭ ﺍﻟﺳﻠﺑﻳﺔ ﻟﺫﻟﻙ ﻣﺩﺓ ﻧﺻﻑ ﻗﺭﻥ ﺗﻘﺭﻳﺑﺎ ً ﻭﻫﻡ‬ ‫ﻳﻌﻣﻠﻭﻥ ﻋﻠﻰ ﻣﻌﺎﻟﺟﺔ ﺍﻷﻣﺭ ﻭﺗﻧﺑﻳﻪ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻣﻥ ﻏﻔﻠﺗﻬﻡ‪.‬‬

‫ﺍﻟﺩﻋﻭﺓ ﻻﺳﺗﺋﻧﺎﻑ ﺍﻟﺣﻳﺎﺓ ﺍﻹﺳﻼﻣﻳﺔ‬ ‫ﻭﻓﻲ ﺍﻟﻧﺻﻑ ﺍﻟﺛﺎﻧﻲ ﻣﻥ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺷﺭﻳﻥ؛ ﺃﻱ ﺑﻌﺩ ﺭﺑﻊ ﻗﺭﻥ ﺗﻘﺭﻳﺑﺎ ً ﻣﻥ ﺇﻟﻐﺎء‬ ‫ﺍﻟﺧﻼﻓﺔ‪ ،‬ﺑﺭﺯﺕ ﺍﻟﺩﻋﻭﺓ ﻻﺳﺗﺋﻧﺎﻑ ﺍﻟﺣﻳﺎﺓ ﺍﻹﺳﻼﻣﻳﺔ ﺑﺈﻋﺎﺩﺓ ﺍﻹﺳﻼﻡ ﺇﻟﻰ ﻭﺍﻗﻊ ﺍﻟﺣﻳﺎﺓ‬ ‫ﺑﺈﻗﺎﻣﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺳﻼﻣﻳﺔ‪ .‬ﻭﻛﺎﻥ ﺫﻟﻙ ﻋﻠﻰ ﺇﺛﺭ ﻗﻳﺎﻡ ﺑﻌﺽ ﺍﻟﺣﺭﻛﺎﺕ ﺍﻹﺳﻼﻣﻳﺔ‬ ‫ﺍﻟﻣﺗﻌﺩﺩﺓ ﺍﻟﺗﻲ ﻭﺇﻥ ﺗﻌﺛﺭ ﺑﻌﺿﻬﺎ ﻓﻲ ﻓﻬﻡ ﻓﻛﺭﺓ ﺍﻹﺳﻼﻡ ﻭﻁﺭﻳﻘﺗﻪ ﻭﻟﻛﻧﻬﺎ ﻛﺎﻧﺕ ﺑﻣﺛﺎﺑﺔ‬ ‫ﺍﻟﻣﻧﺑّﻪ ﻟﻐﻔﻠﺔ ﺍﻷﻣﺔ ﻋﻥ ﺩﻳﻧﻬﺎ ‪.‬‬ ‫~‪~3‬‬

‫"ﺍﻟﺻﺣﻭﺓ ﺍﻹﺳﻼﻣﻳﺔ"‬ ‫ﻭﻣﻊ ﻧﻬﺎﻳﺔ ﺍﻟﺳﺑﻌﻳﻧﺎﺕ ﻭﻣﻁﻠﻊ ﺍﻟﺛﻣﺎﻧﻳﻧﺎﺕ ﻣﻥ ﻧﻔﺱ ﺍﻟﻘﺭﻥ ﺗﻧﺎﻣﺕ ﻭﺗﻳﺭﺓ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ‬ ‫ﺗﺣﻛﻳﻡ ﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﻭﺑﺧﺎﺻﺔ ﺑﻌﺩ ﻗﻳﺎﻡ ﺍﻟﺛﻭﺭﺓ ﻓﻲ ﺇﻳﺭﺍﻥ ﻭﻅﻬﻭﺭ ﺣﻛﻭﻣﺔ‬ ‫"ﺗﻌﻠﻥ ﻷﻭﻝ ﻣﺭﺓ ﻣﺭﺟﻌﻳﺗﻬﺎ ﺍﻹﺳﻼﻣﻳﺔ"‪ ،‬ﻣﻣﺎ ﺟﻌﻝ ﺍﻟﻐﺭﺏ ﻳﻁﻠﻕ ﻋﻠﻰ ﺗﻠﻙ ﺍﻟﻔﺗﺭﺓ‬ ‫ﺗﺳﻣﻳﺔ "ﺍﻟﺻﺣﻭﺓ ﺍﻹﺳﻼﻣﻳﺔ"‪ ،‬ﻭﺻﻌﻭﺩ ﺍﻻﺳﻼﻡ ﻓﻲ ﻧﻅﺭ ﺍﻻﻣﺔ ﺍﻟﻰ ﺳﺩﺓ ﺍﻟﺣﻛﻡ ﻓﻲ‬ ‫ﺑﻼﺩ ﺗﺣﻛﻣﻬﺎ ﺍﻟﻌﻠﻣﺎﻧﻳﺔ ﺃﻳﻘﻅ ﻓﻲ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺷﻌﻭﺭﺍً ﺑﺎﻟﺛﻘﺔ ﻓﻲ ﺍﻹﺳﻼﻡ ﻭﺃﺣﻛﺎﻣﻪ‬ ‫ﻭﺑﺎﻟﺗﺎﻟﻲ ﺇﻣﻛﺎﻥ ﺗﻁﺑﻳﻘﻪ ﻓﻲ ﻣﻌﺗﺭﻙ ﺍﻟﺣﻳﺎﺓ‪.‬‬ ‫ﻭﻛﺎﻧﺕ ﺃﻣﻳﺭﻛﺎ ﻗﺩ ﻋﻣﻠﺕ ﻓﻲ ﺗﻠﻙ ﺍﻟﻔﺗﺭﺓ ﻋﻠﻰ ﺿﻌﺿﻌﺔ ﺍﻻﺗﺣﺎﺩ ﺍﻟﺳﻭﻓﻳﺎﺗﻲ ﺍﻟﺫﻱ‬ ‫ﺍﺳﺗﺩﺭﺝ ﺇﻟﻰ ﻣﺳﺗﻧﻘﻊ ﺍﻟﺣﺭﺏ ﻋﻠﻰ ﺃﻓﻐﺎﻧﺳﺗﺎﻥ ﻁﻣﻌﺎ ً ﻓﻲ ﺧﻳﺭﺍﺕ ﺑﺣﺭ ﻗﺯﻭﻳﻥ‪ ،‬ﻭﻣﺎ‬ ‫ﺃﻥ ﺷﺎﺭﻑ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺷﺭﻳﻥ ﻋﻠﻰ ﺍﻟﻧﻬﺎﻳﺔ ﺣﺗﻰ ﺍﻧﻬﺎﺭ ﺍﻻﺗﺣﺎﺩ ﺍﻟﺳﻭﻓﻳﺎﺗﻲ ﺍﻧﻬﻳﺎﺭﺍً‬ ‫ﻣﺩﻭﻳﺎً‪ ،‬ﻭﻏﺎﺏ ﺍﻟﻣﺑﺩﺃ ﺍﻟﺷﻳﻭﻋﻲ ﻣﻥ ﺍﻟﻭﺟﻭﺩ ﺍﻟﺩﻭﻟﻲ ﻭﺍﻟﻌﺎﻟﻣﻲ ﻧﻬﺎﺋﻳﺎ ً‪.‬‬ ‫ﻭﻛﺎﻥ ﺫﻟﻙ ﺇﻳﺫﺍﻧﺎ ً ﺑﻐﻳﺎﺏ ﺍﻟﻘﻭﺓ ﺍﻟﺭﺋﻳﺳﻳﺔ ﺍﻟﻣﻧﺎﻓﺳﺔ ﻟﻠﻳﺑﺭﺍﻟﻳﺔ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﺍﻟﻐﺭﺑﻳﺔ ﺍﻟﺗﻲ‬ ‫ﺗﺗﺯﻋﻣﻬﺎ ﺃﻣﻳﺭﻛﺎ ﻭﺗﺷﺎﺭﻛﻬﺎ ﻓﻳﻬﺎ ﺩﻭﻝ ﺃﻭﺭﻭﺑﺎ ﺍﻟﻐﺭﺑﻳﺔ‪ .‬ﻓﻛﺎﻧﺕ ﺗﻠﻙ ﺍﻟﺣﻭﺍﺩﺙ ﺇﻋﻼﻧﺎ ً‬ ‫ﺭﺳﻣﻳﺎ ً ﺑﺎﻧﺗﺻﺎﺭ ﺍﻟﻠﻳﺑﺭﺍﻟﻳﺔ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﺍﻟﻐﺭﺑﻳﺔ ﻣﻣﺛﻠﺔ ﻓﻲ ﺃﻣﻳﺭﻛﺎ ﺑﺧﺎﺻﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺷﻳﻭﻋﻳﺔ ﻭﺗﺭﺑّﻌﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻣّﺔ ﺍﻟﻌﺎﻟﻣﻳﺔ ﻭﺇﺩﺍﺭﺓ ﺍﻟﻣﻭﻗﻑ ﺍﻟﺩﻭﻟﻲ ﺩﻭﻥ ﻣﻧﺎﻓﺱ‪.‬‬

‫ﻣﻭﺍﺟﻬﺔ "ﺍﻟﺻﺣﻭﺓ ﺍﻹﺳﻼﻣﻳﺔ"‬ ‫ﺇﻥ ﺩﻭﻝ ﺍﻟﻛﻔﺭ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺃﻣﻳﺭﻛﺎ ﺗﺩﺭﻙ ﺗﻣﺎﻡ ﺍﻹﺩﺭﺍﻙ ﺃﻥ ﺍﺳﺗﻣﺭﺍﺭ "ﺍﻟﺻﺣﻭﺓ"‬ ‫ﻓﻲ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺑﺗﻠﻙ ﺍﻟﻭﺗﻳﺭﺓ ﺍﻟﻣﺗﺳﺎﺭﻋﺔ ﺍﻟﺗﻲ ﺑﺩﺃﺕ ﻓﻲ ﺛﻣﺎﻧﻳﻧﺎﺕ‬ ‫ﺍﻟﻘﺭﻥ ﺍﻟﻣﺎﺿﻲ‪ ،‬ﺳﻳﺿﻌﻬﻡ ﻣﺟﺩﺩﺍً ﻭﺑﺻﻔﺔ ﻣﺅﻛﺩﺓ ﻓﻲ ﻣﻭﺍﺟﻬﺔ ﻣﻊ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ‪.‬‬

‫~‪~4‬‬

‫ﻟﺫﻟﻙ ﺑﺩﺃﻭﺍ ﻳﻔﻛﺭﻭﻥ ﻓﻲ ﺗﺭﺳﻳﺦ ﺍﻧﺗﺻﺎﺭ ﺍﻟﻠﻳﺑﺭﺍﻟﻳﺔ ﻋﻠﻰ ﺍﻟﺷﻳﻭﻋﻳﺔ ﻟﻳﺻﺑﺢ ﺍﻧﺗﺻﺎﺭﺍً‬ ‫ﺣﺎﺳﻣﺎ ً ﻋﻠﻰ ﻛﻝ ﺍﻟﻣﺷﺎﺭﻳﻊ ﺍﻟﺳﻳﺎﺳﻳﺔ ﺍﻟﺗﻲ ﺗﺗﻧﺎﻗﺽ ﺑﺻﻭﺭﺓ ﺟﺫﺭﻳﺔ ﻣﻊ ﺍﻟﻣﺷﺭﻭﻉ‬ ‫ﺍﻟﻠﻳﺑﺭﺍﻟﻲ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲ‪ ،‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺯﻋﻣﻬﻡ ﺃﻥ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ ﻳﻣﺛﻝ ﺃﻓﺿﻝ ﻧﻅﺎﻡ‬ ‫ﺳﻳﺎﺳﻲ ﻋﺭﻓﺗﻪ ﺍﻟﺑﺷﺭﻳﺔ ﺃﻭ ﻳﻣﻛﻥ ﺃﻥ ﺗﺗﻭﺻّﻝ ﺇﻟﻳﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺗﺎﺭﻳﺦ ﻗﺩ ﺗﻭﻗﻑ ﻋﻧﺩ ﻫﺫﺍ‬ ‫ﺍﻟﺣﺩ‪ ،‬ﻭﻣﻥ ﻫﻧﺎ ﺧﺭﺝ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻛﺎﺗﺏ ﺍﻷﻣﻳﺭﻛﻲ ﻭﺍﻟﻣﻧﻅﺭ ﺍﻟﻠﻳﺑﺭﺍﻟﻲ ﺍﻟﻣﺗﻁﺭﻑ‬ ‫"ﻓﺭﺍﻧﺳﻳﺱ ﻓﻭﻛﻭﻳﺎﻣﺎ" ﻟﻳﻌﻠﻥ "ﻧﻬﺎﻳﺔ ﺍﻟﺗﺎﺭﻳﺦ" ﻓﻲ ﻅﻝ ﺍﻟﻠﻳﺑﺭﺍﻟﻳﺔ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻗﺎﺋﻼً‪:‬‬ ‫"ﻛﻠﻣﺎ ﺍﻗﺗﺭﺑﺕ ﺍﻹﻧﺳﺎﻧﻳﺔ ﻣﻥ ﻧﻬﺎﻳﺔ ﺍﻷﻟﻑ ﺍﻟﺛﺎﻧﻳﺔ ﻓﺈﻧﻪ ﻳﻼﺣﻅ ﺃﻥ ﺍﻷﺯﻣﺗﻳﻥ ﺍﻟﺗﺳﻠﻁﻳﺔ‬ ‫ﻭﺍﻻﺷﺗﺭﺍﻛﻳﺔ ﻟﻡ ﺗﺗﺭﻛﺎ ﻓﻲ ﺳﺎﺣﺔ ﺍﻟﻣﻌﺭﻛﺔ ﺇﻻ ﺇﻳﺩﻳﻭﻟﻭﺟﻳﺎ ﻭﺍﺣﺩﺓ ﻣﺣﺗﻣﻠﺔ ﺫﺍﺕ ﻁﺎﺑﻊ‬ ‫ﺷﻣﻭﻟﻲ ﻫﻲ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﺍﻟﻠﻳﺑﺭﺍﻟﻳﺔ‪ ،‬ﻋﻘﻳﺩﺓ ﺍﻟﺣﺭﻳﺔ ﺍﻟﻔﺭﺩﻳﺔ ﻭﺍﻟﺳﻳﺎﺩﺓ"‪.‬‬ ‫ﻭﻟﻡ ﻳﻌﺩ ﺃﻣﺎﻣﻬﻡ ﻭﻓﻲ ﻣﻭﺍﺟﻬﺗﻬﻡ _ﺑﻌﺩ ﺍﻧﻬﻳﺎﺭ ﺍﻟﺷﻳﻭﻋﻳﺔ_ ﻣﺷﺭﻭﻋﺎ ً ﺳﻳﺎﺳﻳﺎ ً ﻗﺎﺋﻣﺎ ً‬ ‫ﻋﻠﻰ ﻋﻘﻳﺩﺓ ﺻﺣﻳﺣﺔ ﺳﻭﻯ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺎﻟﻣﺳﻠﻣﻭﻥ ﺃﻣﺔ ﻭﺍﺣﺩﺓ ﺗﺗﺣﺩ ﺑﻌﻘﻳﺩﺓ ﺭﻭﺣﻳﺔ‬ ‫ﺳﻳﺎﺳﻳﺔ ﻭﺣﺩﻫﺎ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺻﺭﻉ ﺍﻟﻠﻳﺑﺭﺍﻟﻳﺔ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﺍﻟﻣﺳﻳﻁﺭﺓ ﻋﻠﻰ ﻋﺎﻟﻡ‬ ‫ﺍﻟﻳﻭﻡ‪ ،‬ﻭﻓﻳﻬﺎ ﻗﺎﺑﻠﻳﺔ ﺗﻭﺣﻳﺩ ﺍﻟﺷﻌﻭﺏ ﻭﺍﻷﻣﻡ ﻷﻧﻬﺎ ﺗﺟﻌﻝ ﺍﻟﺳﻳﺎﺩﺓ ﻟﻠﻣﺑﺩﺃ ﻭﺣﺩﻩ‪ ،‬ﻭﺑﺭﻏﻡ‬ ‫ﺃﻧﻪ ﻗﺩ ﺗﻭﻗﻑ ﺗﻁﺑﻳﻘﻬﺎ ﺑﻬﺯﻳﻣﺔ ﺃﻫﻠﻬﺎ ﻭﺯﻭﺍﻝ ﺩﻭﻟﺗﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻻ ﺯﺍﻟﺕ ﻛﺎﻣﻧﺔ ﻭﺣﻳﺔ‪،‬‬ ‫ﺑﻝ ﻓﺎﻋﻠﺔ ﻭﻣﺅﺛﺭﺓ‪.‬‬

‫"ﺍﻟﺻﺣﻭﺓ ﺍﻹﺳﻼﻣﻳﺔ" ﻭﺷﺑﺎﺏ ﺍﻷﻣﺔ‬ ‫ﻭﻣﻥ ﺧﻼﻝ ﻣﺎ ﺃﻁﻠﻕ ﻋﻠﻳﻪ "ﺍﻟﺻﺣﻭﺓ ﺍﻹﺳﻼﻣﻳﺔ" ﻋﺎﺩ ﺍﻹﺳﻼﻡ ﻳﻠﻬﺏ ﺣﻣﺎﺱ ﺷﺑﺎﺏ‬ ‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﻟﻠﻭﻋﻲ ﻋﻠﻰ ﺣﻘﻳﻘﺗﻪ ﻭﺍﻟﻌﻣﻝ ﻋﻠﻰ ﺇﻋﺎﺩﺗﻪ ﺇﻟﻰ ﻭﺍﻗﻊ ﺍﻟﺣﻳﺎﺓ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺣﻛﻡ‬ ‫ﻋﻠﻰ ﺃﺳﺎﺳﻪ‪ ،‬ﻣﻣﺎ ﺃﺩﺧﻝ ﺍﻟﺭﻋﺏ ﻋﻠﻰ ﺍﻟﻐﺭﺏ ﺍﻟﻛﺎﻓﺭ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﺃﻣﻳﺭﻛﺎ ﺍﻟﺗﻲ‬ ‫ﺳﺎﺭﻋﺕ ﺑﺎﻟﺗﺧﻁﻳﻁ ﻟﻣﻭﺍﺟﻬﺔ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺟﺩﻳﺩ‪.‬‬

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‫ﻭﻗﺩ ﺃﺧﺫﺕ ﻫﺫﻩ ﺍﻟﻣﻭﺍﺟﻬﺔ ﻟﻭﺍﻗﻊ "ﺻﺣﻭﺓ" ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻋﻠﻰ ﺩﻳﻧﻬﺎ ﻓﻲ ﺃﻭﻝ‬ ‫ﺍﻷﻣﺭ ﺃﺳﻠﻭﺏ ﺍﻟﻣﻛﺎﻓﺣﺔ ﺑﺎﻟﻘﻭﺓ‪ ،‬ﻓﻘﺩ ﺃﻭﻋﺯﺕ ﺇﻟﻰ ﺃﺫﻧﺎﺑﻬﺎ ﻣﻥ ﺯﻋﻣﺎء ﺍﻟﻌﺻﺎﺑﺎﺕ ﺍﻟﺫﻳﻥ‬ ‫ﻣﻛﻧﺗﻬﻡ ﻣﻥ ﺍﻟﺣﻛﻡ ﻓﻲ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﺎﻟﺗﺷﺩﻳﺩ ﻋﻠﻰ ﺷﺑﺎﺏ ﺍﻷﻣﺔ ﺍﻟﻣﺧﻠﺻﻳﻥ‬ ‫ﺍﻟﻣﺗﺣﻣّﺳﻳﻥ ﻟﻧﺻﺭﺓ ﺩﻳﻧﻬﻡ‪ ،‬ﻓﺎﻣﺗﻸﺕ ﺑﻬﻡ ﺃﻗﺑﻳﺔ ﺍﻟﺳﺟﻭﻥ ﻭﻧ ّﻛﻝ ﺑﻬﻡ ﺇﻟﻰ ﺣ ّﺩ ﺍﻟﻘﺗﻝ‬ ‫ﻭﺍﻟﺗﺷﺭﻳﺩ ﻭﺍﻟﻣﺣﺎﺭﺑﺔ ﻓﻲ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻟﺗﺿﻳﻳﻕ ﻋﻠﻳﻬﻡ ﻓﻲ ﺳﺑﻝ ﺍﻟﻌﻳﺵ‪ ،‬ﻭﺳﺎﺭﻭﺍ ﻣﻌﻬﻡ‬ ‫ﻓﻲ ﺧﻁﺔ ﺃﻁﻠﻘﻭﺍ ﻋﻠﻳﻬﺎ ﺳﻳﺎﺳﺔ "ﺗﺟﻔﻳﻑ ﺍﻟﻣﻧﺎﺑﻊ" ﻋﺑﺭ ﻋﻣﻠﻳﺔ ﺍﺳﺗﺋﺻﺎﻟﻳﺔ ﻭﺍﺳﻌﺔ‪.‬‬ ‫ﻏﻳﺭ ﺃﻥ ﺫﻟﻙ ﻟﻡ ّ‬ ‫ﻳﻔﺕ ﻓﻲ ﻋﺯﻡ ﺍﻟﻣﺧﻠﺻﻳﻥ ﻣﻥ ﺣﻣﻠﺔ ﺍﻟﺩﻋﻭﺓ‪ ،‬ﻓﻣﺎ ﺯﺍﺩﻫﻡ ﺫﻟﻙ ﺇﻻ ﻗﻭّ ﺓ‬ ‫ﻭﺇﺻﺭﺍﺭﺍً ﻋﻠﻰ ﻣﻭﺍﺻﻠﺔ ﺍﻟﺳﻌﻲ ﺍﻟﺟﺎﺩ ﻟﺗﺣﻛﻳﻡ ﺍﻹﺳﻼﻡ ﻓﻲ ﺣﻳﺎﺓ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺩ ﺃﺯﻋﺟﺕ‬ ‫ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺳﺎﺳﺔ ﺍﻷﻣﻳﺭﻛﺎﻥ ﺍﻟﺫﻳﻥ ﺳﻳﺟﺩﻭﻥ ﺻﻌﻭﺑﺔ ﻓﻲ ﺇﻗﻧﺎﻉ ﺍﻟﻣﺳﻠﻣﻳﻥ‬ ‫ﺑﺎﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﻌﻠﻣﺎﻧﻳﺔ ﻭﺗﻣﺭﻳﺭﻫﺎ‪ ،‬ﻓﺿﻼً ﻋﻥ ﺃﻥ ﻳﻘﻊ ﺗﺭﻛﻳﺯﻫﺎ ﻓﻲ ﻋﻘﻭﻟﻬﻡ‪ ،‬ﻣﻣﺎ ﺳﻳﻌﻧﻲ‬ ‫ﻭﺟﻭﺩ ﺍﻷﺟﻭﺍء ﺍﻟﻣﻧﺎﻫﺿﺔ ﻟﻠﻣﺻﺎﻟﺢ ﺍﻷﻣﻳﺭﻛﻳﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫ﻭﺑﻔﺷﻝ ﺃﺳﻠﻭﺏ ﺍﻟﻘﻭّ ﺓ ﻓﻲ ﻛﺳﺭ ﻋﺯﺍﺋﻡ ﺍﻟﻣﺧﻠﺻﻳﻥ ﻣﻥ ﺣﻣﻠﺔ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‬ ‫ﻟﺟﺄﺕ ﺃﻣﻳﺭﻛﺎ ﺇﻟﻰ ﺍﻷﺳﺎﻟﻳﺏ "ﺍﻟﻧﺎﻋﻣﺔ" ﻟﺗﺣﻘﻳﻕ ﻣﺻﺎﻟﺣﻬﺎ‪ .‬ﻟﺫﻟﻙ ﺳﺎﺭﻋﻭﺍ ﺑﺎﻟﺗﺧﻁﻳﻁ‬ ‫ﺑﻌﺩ ﺩﺭﺍﺳﺎﺕ ﻭﺍﺳﻌﺔ ﻭﻣﻌﻣّﻘﺔ ﻟﻭﺍﻗﻊ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺳﻼﻣﻲ ﻭﻣﺎ ﻳﺣﺻﻝ ﻓﻳﻪ‪ ،‬ﻭﺍﻟﺣﺭﻛﺎﺕ‬ ‫ﺍﻟﻘﺎﺋﻣﺔ ﻓﻳﻪ‪ ،‬ﻭﻧﻔﺳﻳﺎﺕ ﺍﻟﻘﺎﺋﻣﻳﻥ ﻋﻠﻳﻬﺎ‪ ،‬ﻭﺇﻣﻛﺎﻧﻳﺔ ﺍﺳﺗﻣﺎﻟﺗﻬﻡ ﻭﺍﻟﺗﻌﺎﻣﻝ ﻣﻌﻬﻡ‪ ،‬ﻭﻋﻬﺩﺕ‬ ‫ﺑﺫﻟﻙ ﺇﻟﻰ ﻣﺭﺍﻛﺯ ﺃﺑﺣﺎﺙ ﻭﺩﺭﺍﺳﺎﺕ ﻛﺭّ ﺳﺕ ﺟﻬﻭﺩﻫﺎ ﻟﺭﺻﺩ "ﺍﻟﺻﺣﻭﺓ ﺍﻹﺳﻼﻣﻳﺔ"‪،‬‬ ‫ﻭﻣﺎ ﻳﻣﻛﻥ ﺃﻥ ﺗﺅﻭﻝ ﺇﻟﻳﻪ‪ ،‬ﻭﺑﺣﺙ ﺍﻷﺳﺎﻟﻳﺏ ﻭﺍﻟﻭﺳﺎﺋﻝ ﻓﻲ ﻣﻛﺎﻓﺣﺗﻬﺎ ﻋﻥ ﻁﺭﻳﻕ‬ ‫ﺣﺭﻓﻬﺎ ﻋﻥ ﺃﻫﺩﺍﻓﻬﺎ ﺍﻷﺳﺎﺳﻳﺔ‪ ،‬ﻭﻣﺎ ﻳﻣﻛﻥ ﺃﻥ ﻳﺳﺗﺧﺩﻡ ﻓﻲ ﺫﻟﻙ ﻣﻥ ﻋﻣﻠﻳﺎﺕ‬ ‫ﺍﺳﺗﺧﺑﺎﺭﺍﺗﻳﺔ ﺃﻭ ﺗﻭﺟﻳﻪ ﺇﻋﻼﻣﻲ ﺑﻭﺍﺳﻁﺔ ﺁﻟﺗﻬﻡ ﺍﻹﻋﻼﻣﻳﺔ ﺍﻟﺿﺧﻣﺔ‪.‬‬

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‫ﻧﻘﻁﺔ ﺍﻟﺑﺩﺍﻳﺔ‬ ‫ﻣﺎ ﺃﺷﺑﻪ ﺍﻟﻳﻭﻡ ﺑﺎﻷﻣﺱ‪ ،‬ﻓﺈﺑﺎﻥ ﺍﻟﺣﺭﺏ ﺍﻟﻌﺎﻟﻣﻳﺔ ﺍﻷﻭﻟﻰ ﻭﺑﺎﻟﺗﺣﺩﻳﺩ ﺑﻳﻥ ﺳﻧﺗﻲ ‪1916‬‬ ‫ﻭ‪ 1918‬ﺿﻠﻝ ﺍﻹﻧﺟﻠﻳﺯ ﺍﻟﻌﺭﺏ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻓﺣﻔﺭﻭﺍ ﺑﻳﻧﻬﻡ ﻭﺑﻳﻥ ﺇﺧﻭﺍﻧﻬﻡ ﻣﻥ‬ ‫ﻏﻳﺭ ﺍﻟﻌﺭﺏ ﺧﻧﺩﻗﺎ ً ﺣﺗﻰ ﻻ ﻳﻌﻘﺩ ﻓﻭﻗﻪ ﺟﺳﺭ ﺑﺎﺷﺎﻋﺔ ﻭﻧﺷﺭ ﺍﻟﻘﻭﻣﻳﺔ‪ ،‬ﻓﺣﺭّ ﺿﻭﺍ‬ ‫ﺍﻟﻌﺭﺏ ﺿﺩ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺳﻼﻣﻳﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻭﺃﻁﻣﻌﻭﻫﻡ ﺑﺧﻼﻓﺔ ﻋﺭﺑﻳﺔ‪ ،‬ﻓﺣﺻﻠﺕ ﺗﻠﻙ‬ ‫ﺍﻟﺧﻳﺎﻧﺔ ﺍﻟﻛﺑﺭﻯ ﺍﻟﺗﻲ ﺳﻣﻳﺕ ﺑـ"ﺍﻟﺛﻭﺭﺓ ﺍﻟﻌﺭﺑﻳﺔ ﺍﻟﻛﺑﺭﻯ" ﻭﺍﻟﺗﻲ ﺍﻗﺗﺭﻓﻬﺎ ﺍﻟﺷﺭﻳﻑ‬ ‫ﺣﺳﻳﻥ ﻭﺃﺑﻧﺎﺅﻩ ﺑﻘﻳﺎﺩﺓ "ﻟﻭﺭﺍﻧﺱ ﺍﻟﻌﺭﺏ" ﻭﺑﺗﺧﻁﻳﻁ ﻭﺗﻣﻭﻳﻝ ﻣﻥ ﺑﺭﻳﻁﺎﻧﻳﺎ ﺍﻟﺗﻲ‬ ‫ﺣﺻﺩﺕ ﻟﻭﺣﺩﻫﺎ ﺛﻣﺎﺭ ﺫﻟﻙ ﻓﻲ ﺍﻟﺣﺭﺏ‪ ،‬ﻭﻋﻧﺩﻣﺎ ﺍﻧﺗﻬﻰ ﺩﻭﺭ ﺣﺳﻳﻥ ﺍﻟﺧﻳﺎﻧﻲ ﺭﻣﺗﻪ‬ ‫ﺭﻣﻲ ﺍﻟﻛﻼﺏ ﻧﺎﻓﻳﺔ ﺇﻳﺎﻩ ﺇﻟﻰ ﻗﺑﺭﺹ‪.‬‬ ‫ﻭﻳﺳﺗﻣﺭّ ﻣﺳﻠﺳﻝ ﺍﻟﺗﺿﻠﻳﻝ ﻣﻥ ﺃﺟﻝ ﺍﻟﺳﻳﻁﺭﺓ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻟﺗﻲ ﺿﻠﻠﻭﻫﺎ ﻋﻥ ﺍﻟﻧﻬﺿﺔ‬ ‫ﻭﺍﻟﺗﺣﺭﺭ ﺍﻟﺣﻘﻳﻘﻲ ﺑﺎﺗﺧﺎﺫﻫﻡ ﻣﻥ ﻓﻛﺭﺓ ﺇﻧﻬﺎء ﺍﻻﺳﺗﻌﻣﺎﺭ ﻭﺇﻋﻁﺎء ﺍﻟﺷﻌﻭﺏ ﺍﺳﺗﻘﻼﻟﻬﺎ‬ ‫ﺍﺳﻠﻭﺑﺎ ﺟﺩﻳﺩﺍ ﻓﻲ ﺍﻻﺳﺗﻌﻣﺎﺭ‪ ،‬ﻭﺫﻟﻙ ﻓﻲ ﺍﻟﻔﺗﺭﺓ ﺍﻟﻭﺍﻗﻌﺔ ﺑﻳﻥ ﺃﻭﺍﺧﺭ ﺍﻷﺭﺑﻌﻳﻧﺎﺕ‬ ‫ﻭﺃﻭﺍﺋﻝ ﺍﻟﺳﺗﻳﻧﺎﺕ ﻣﻥ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺷﺭﻳﻥ‪ ،‬ﻓﺎﻧﺳﺣﺑﻭﺍ ﻋﺳﻛﺭﻳﺎ ً ﻭﺃﺑﻘﻭﺍ ﺳﻳﻁﺭﺗﻬﻡ ﻋﻠﻰ ﻛﻝ‬ ‫ﻣﻘ ّﺩﺭﺍﺕ ﺍﻟﺷﻌﻭﺏ ﺑﻭﺍﺳﻁﺔ ﺻﻧﺎﺋﻌﻬﻡ ﻣﻥ ﺍﻟﺣﻛﺎﻡ ﺍﻟﺫﻳﻥ ﺳﻠﻣﻭﻫﻡ ﺫﻟﻙ ﺑﻣﻭﺟﺏ‬ ‫ﺍﻟﻣﻌﺎﻫﺩﺍﺕ ﺍﻟﻌﺳﻛﺭﻳﺔ ﻭﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﺍﻹﻗﺗﺻﺎﺩﻳﺔ ﺍﻟﺗﻲ ﺃﺑﺭﻣﻭﻫﺎ ﻣﻌﻬﻡ ﻟﻛﻲ ﻳﺧﻠﺩﻭﺍ ﺇﺑﻘﺎء‬ ‫ﺇﺭﺍﺩﺓ ﺍﻷﻣﺔ ﻣﺭﺗﻬﻧﺔ ﺑﻳﺩ ﺃﻋﺩﺍﺋﻬﺎ‪.‬‬

‫ﺍﻟﺗﺧﻁﻳﻁ ﻟﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﺑﺩﻳﻝ‬ ‫ﻭﻣﻧﺫ ﻭﺻﻭﻝ ﺍﻟﺟﻣﻬﻭﺭﻳﻳﻥ ﺇﻟﻰ ﺍﻟﺳﻠﻁﺔ ﻓﻲ ﺍﻟﻭﻻﻳﺎﺕ ﺍﻟﻣﺗﺣﺩﺓ ﺍﻷﻣﻳﺭﻛﻳﺔ‪ ،‬ﻭﺑﻌﺩ‬ ‫ﺃﺣﺩﺍﺙ ﺍﻟﺣﺎﺩﻱ ﻋﺷﺭ ﻣﻥ ﺳﺑﺗﻣﺑﺭ ﺍﺗﺧﺫﻭﺍ ﻣﻥ ﺍﻟﺳﻳﻧﺎﺭﻳﻭ ﺍﻟﻘﺩﻳﻡ _ﻣﻊ ﺑﻌﺽ‬ ‫ﺍﻟﺗﻌﺩﻳﻼﺕ_ ﻗﺎﻋﺩﺓ ﻻﺳﺗﻼﺏ ﻣﺎ ﺗﻛﻭّ ﻥ ﻋﻧﺩ ﺍﻷﻣﺔ ﻣﻥ ﺗﻭﺟﻪ ﻟﻠﺗﻐﻳﻳﺭ ﻋﻠﻰ ﺃﺳﺎﺱ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺳﻠﺦ ﺍﻷﺟﻳﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ ﻋﻥ ﺇﺳﻼﻣﻬﺎ‪ ،‬ﻭﺿﺭﺏ ﻛﻝ ﻣﺣﺎﻭﻻﺕ ﺍﻟﺗﻔﻛﻳﺭ ﻓﻲ‬ ‫~‪~7‬‬

‫ﺍﻟﻧﻬﻭﺽ ﺑﺎﻷﻣﺔ‪ ،‬ﻋﺑﺭ ﺗﺳﺭﻳﺏ ﻭﺗﻁﺑﻳﻕ ﻣﺎ ﺳﻣﻲ ﺑـ"ﻓﻛﺭﺓ ﺍﻟﻔﻭﺿﻰ ﺍﻟﺧﻼﻗﺔ ﺃﻭ‬ ‫ﺍﻟﺑ ّﻧﺎءﺓ" ﺍﻟﺗﻲ ﺗﻘﻊ ﻣﻥ "ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ" ﻣﻭﻗﻊ ﺍﻷﺳﻠﻭﺏ ﻭﺍﻟﻭﺳﻳﻠﺔ‬ ‫ﺍﻷﻛﺛﺭ ﻓﺗﻛﺎ ً ﺑﻌﻧﺎﺻﺭ ﺍﻟﻭﺣﺩﺓ ﻓﻲ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﺑﺎﻋﺗﺑﺎﺭ ﺃﻥ ﻋﻣﻠﻳﺔ ﺍﻟﺗﺿﻠﻳﻝ ﺑﻬﺎ‬ ‫ﺳﺗﺳﻳﺭ ﻓﻲ ﺍﻟﺟﻭﺍﻧﺏ ﺍﻟﻔﻛﺭﻳﺔ ﻭﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﺍﻟﺛﻘﺎﻓﻳﺔ ﻭﺍﻹﻗﺗﺻﺎﺩﻳﺔ‪.‬‬ ‫ﻣﻥ ﺃﺟﻝ ﺫﻟﻙ ﺃﺧﺫﺕ ﺃﻣﻳﺭﻛﺎ ﺗﻭﺟّﻪ ﻋﺩﺍء ﺍﻟﻌﺎﻟﻡ ﻧﺣﻭ ﺍﻹﺳﻼﻡ ﺑﺎﻋﺗﺑﺎﺭﻩ ﺍﻟﻣﺑﺩﺃ ﺍﻟﻭﺣﻳﺩ‬ ‫ﺍﻟﺫﻱ ﻳﻬ ّﺩﺩ ﺍﻟﺣﺿﺎﺭﺓ ﺍﻟﻐﺭﺑﻳﺔ‪ ،‬ﻭﺟﻌﻠﺕ ﻣﻥ ﺳﻳﺎﺳﺔ "ﺍﻟﺣﺭﺏ ﺍﻟﻌﺎﻟﻣﻳﺔ ﻋﻠﻰ ﺍﻹﺭﻫﺎﺏ"‬ ‫ﺫﺭﻳﻌﺔ ﻟﺿﺭﺏ ﺍﻹﺳﻼﻡ ﻭﺇﻗﺻﺎﺋﻪ ﻣﻥ ﺍﻟﺣﻳﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻥ ﺍﻟﻁﺑﻳﻌﻲ ﺃﻥ ﺗﺳﺗﻬﺩﻑ ﻫﺫﻩ‬ ‫ﺍﻟﺣﻣﻠﺔ ﺍﻷﻣﻳﺭﻛﻳﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻣﻧﻁﻘﺔ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﺣﺎﺿﻧﺔ ﺍﻹﺳﻼﻡ‬ ‫ﺟﻐﺭﺍﻓﻳﺎ ً ﻭﺳﻛﺎﻧﻳﺎ ً‪.‬‬

‫ﻅﻬﻭﺭ ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ ﻭﺣﺩﻭﺩﻩ‬ ‫ﻓﻲ ﻣﺅﺗﻣﺭ ﻗﻣﺔ ﺍﻟﺛﻣﺎﻧﻳﺔ ﺍﻟﺫﻱ ﺍﻧﻌﻘﺩ ﻳﻭﻣﻲ ‪ 9‬ﻭ ‪ 10‬ﻳﻭﻧﻳﻭ‪/‬ﺣﺯﻳﺭﺍﻥ ‪ 2004‬ﻭﺑﻌﺩ‬ ‫ﻣﻧﺎﻗﺷﺎﺕ ﻭﺍﺳﻌﺔ ﻟﻠﻣﺷﺭﻭﻋﻳﻥ ﺍﻟﻔﺭﻧﺳﻲ ﻭﺍﻷﻟﻣﺎﻧﻲ ﺑﺧﺻﻭﺹ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ‪ ،‬ﺗﻡ‬ ‫ﺍﻹﻋﻼﻥ ﻋﻥ ﺍﻟﻧﺳﺧﺔ ﺍﻷﻣﻳﺭﻛﻳﺔ ﻟﻠﻣﺷﺭﻭﻉ ﺗﺣﺕ ﻋﻧﻭﺍﻥ "ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ‬ ‫ﺍﻟﻛﺑﻳﺭ" ﺍﻟﺫﻱ ﻳﺷﻳﺭ ﻭﻛﻣﺎ ﺟﺎء ﻓﻲ ﺣﻳﺛﻳﺎﺕ ﻧﺹ ﺍﻟﻣﺷﺭﻭﻉ ﻧﻔﺳﻪ ﺇﻟﻰ "ﺑﻠﺩﺍﻥ ﺍﻟﻌﺎﻟﻡ‬ ‫ﺍﻟﻌﺭﺑﻲ‪ ،‬ﺯﺍﺋﺩﺍً ﺑﺎﻛﺳﺗﺎﻥ ﻭﺃﻓﻐﺎﻧﺳﺗﺎﻥ ﻭﺇﻳﺭﺍﻥ ﻭﺗﺭﻛﻳﺎ ﻭﺇﺳﺭﺍﺋﻳﻝ"‪ ،‬ﺑﺣﻳﺙ ﺃﻧﻪ ﺑﺎﺕ‬ ‫ﻳﺿﻡ ﻛﺎﻣﻝ ﺑﻼﺩ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺳﻼﻣﻲ ﺟﻐﺭﺍﻓﻳﺎ ً ﻣﻥ ﺃﻓﻐﺎﻧﺳﺗﺎﻥ ﺷﺭﻗﺎ ً ﺇﻟﻰ ﺍﻟﻣﻐﺭﺏ‬ ‫ﻭﻣﻭﺭﻳﺗﺎﻧﻳﺎ ﻏﺭﺑﺎ ً ﻭﻣﻥ ﺗﺭﻛﻳﺎ ﺷﻣﺎﻻً ﺇﻟﻰ ﺍﻟﻳﻣﻥ ﻭﺍﻟﺳﻭﺩﺍﻥ ﺟﻧﻭﺑﺎ ً‪.‬‬

‫~‪~8‬‬

‫ﺗﺭﻛﻳﺯ ﺍﻟﺩﻳﻣﻭﻗﺭﺍﻁﻳﺔ ﻭﻣﺣﺎﺭﺑﺔ ﺍﻹﺳﻼﻡ‬ ‫ﻭﻳﺗﺿﻣﻥ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ ﺿﺭﻭﺭﺓ ﺗﻁﺑﻳﻕ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﻭﺃﻧﻬﺎ "‪ ...‬ﻟﻡ ﺗﻌﺩ‬ ‫ﻣﺟﺎﻻً ﻟﻺﺧﺗﻳﺎﺭ ﻓﻲ ﺍﻟﺗﻁﺑﻳﻕ ﻭﻋﺩﻡ ﺍﻟﺗﻁﺑﻳﻕ" ﺫﻟﻙ ﻷﻥ "‪ ...‬ﻣﻧﻁﻘﺔ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ‬ ‫ﺗﻭﺍﺟﻪ ﻓﻳﻬﺎ _ﺃﻱ ﺃﻣﻳﺭﻛﺎ ﻭﺃﻭﺭﻭﺑﺎ_ ﻋﺩﻭّ ﺍً ﺟﺩﻳﺩﺍً ﻟﻡ ﻳﻛﻥ ﻗﺎﺋﻣﺎ ً ﻣﻥ ﻗﺑﻝ ﻭﻫﻭ ﺍﻟﺗﻌﺻّﺏ‬ ‫ﺍﻟﺩﻳﻧﻲ" ﻣﻣﺎ ﻳﺗﻁﻠﺏ ﺍﻟﻌﻣﻝ ﻋﻠﻰ "‪ ...‬ﺍﻟﺗﺭﻛﻳﺯ ﻋﻠﻰ ﺗﻘﻠﻳﺹ ﺩﻭﺭ ﺍﻟﺩﻳﻥ ﻓﻲ ﺍﻟﺣﻳﺎﺓ‬ ‫ﺍﻟﻌﺎﻣﺔ ﺑﺎﻟﻣﻧﻁﻘﺔ ‪.‬‬ ‫ﻭﺃﻥ ﻳﻛﻭﻥ ﺍﻟﺩﻳﻥ ﻻ ﻣﺟﺎﻝ ﻟﻪ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺙ ﻭﺍﻟﺷﻌﺎﺭﺍﺕ ﺇﻻ ﻓﻲ ﻧﻁﺎﻕ ﺃﺩﺍء ﺍﻟﺷﻌﺎﺋﺭ‬ ‫ﻭﺍﻟﻁﻘﻭﺱ ﺍﻟﺩﻳﻧﻳﺔ‪.‬‬ ‫ﻭﻛﺫﻟﻙ ﺣﺻﺭ ﻧﻔﻭﺫ "ﺭﺟﺎﻝ ﺍﻟﺩﻳﻥ" ﺃﻭ "ﺍﻟﺫﻳﻥ ﻳﺣﺎﻭﻟﻭﻥ ﺧﻠﻁ ﺍﻟﺩﻳﻥ ﺑﺎﻟﺳﻳﺎﺳﺔ "ﺣﺗﻰ‬ ‫ﻻ ﻳﺗﺧﺫﻩ ﺍﻟﺑﻌﺽ "‪ ...‬ﺫﺭﻳﻌﺔ ﻟﻭﻗﻑ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﻛﻝ ﺃﻧﻭﺍﻉ ﺍﻹﺻﻼﺣﺎﺕ‪.‬‬ ‫ﻭﻋﻠﻰ ﺃﻥ ﻻ ﻳﻛﻭﻥ ﻟﻠﺩﻳﻥ ﻣﺟﺎﻝ ﻓﻲ ﺍﻟﻣﺳﺎﺋﻝ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﺍﻹﻗﺗﺻﺎﺩﻳﺔ ﺃﻭ ﺇﺩﺍﺭﺓ ﺍﻟﺣﻛﻡ‬ ‫ﺑﺻﻔﺔ ﻋﺎﻣﺔ"‪.‬‬ ‫ﻭﺑﺎﻟﺗﺎﻟﻲ "ﺩﻋﻡ ﻓﻛﺭﺓ ﺇﻣﻛﺎﻧﻳﺔ ﻓﺻﻝ ﺍﻟﺩﻳﻥ ﻋﻥ ﺍﻟﺩﻭﻟﺔ ﺣﺗﻰ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﻫﺫﺍ‬ ‫ﺍﻷﻣﺭ ﻻ ﻳﻌﺭّ ﺽ ﺍﻹﻳﻣﺎﻥ ﻟﻠﺧﻁﺭ ﺑﻝ ﻗﺩ ﻳﺅ ّﺩﻱ ﺇﻟﻰ ﺗﻌﻣﻳﻘﻪ"‪.‬‬

‫ﺧﻁﻭﺍﺕ ﺗﻧﻔﻳﺫ ﺍﻟﻣﺷﺭﻭﻉ‬ ‫ﻭﻋﻠﻳﻪ ﻓﺎﻥ ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻻﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ ﻳﺳﺗﻬﺩﻑ ﺿﺭﺏ ﺍﻟﻣﻧﻅﻭﻣﺔ ﺍﻟﻘﻳﻣﻳﺔ ﻋﻧﺩ‬ ‫ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻭﻫﺫﺍ ﺃﺧﻁﺭ ﻣﺎ ﻓﻲ ﺍﻟﻣﺷﺭﻭﻉ ﺍﻷﻣﻳﺭﻛﻲ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻭﺫﻟﻙ‬ ‫ﺑﺈﻋﺎﺩﺓ ﺇﻧﺗﺎﺝ ﺃﻧﻅﻣﺔ ﻋﻠﻣﺎﻧﻳﺔ ﺗﺎﺑﻌﺔ ﺑﻘﺷﺭﺓ ﺇﺳﻼﻣﻳﺔ‪ ،‬ﻭﺍﻟﻬﺩﻑ ﻣﻥ ﺫﻟﻙ ﻫﻭ ﺇﻳﺟﺎﺩ‬ ‫ﺗﻐﻳﻳﺭﺍﺕ ﻋﻣﻳﻘﺔ ﻓﻲ ﺍﻟﻔﻛﺭ ﻭﺍﻟﺳﻳﺎﺳﺔ ﻭﺍﻟﺛﻘﺎﻓﺔ ﺑﻣﺎ ﻳﻌﻭﻕ ﻅﻬﻭﺭ ﺍﻟﺣﺿﺎﺭﺓ ﺍﻹﺳﻼﻣﻳﺔ‬ ‫ﻣﻥ ﺟﺩﻳﺩ ﺣﺗﻰ ﻻ ﺗﻛﻭﻥ ﻧ ّﺩﺍً ﻟﻠﺣﺿﺎﺭﺓ ﺍﻟﻐﺭﺑﻳﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ‪.‬‬ ‫~‪~9‬‬

‫ﻭﻗﺩ ﺳﺑﻕ ﺍﻥ ﻣﻬﺩﻭﺍ ﻟﺗﻧﻔﻳﺫ ﺍﻟﻣﺷﺭﻭﻉ ﺑﻣﻁﺎﻟﺑﺔ ﺍﻟﺣﻛﺎﻡ ﺑﺗﻧﻔﻳﺫ ﺇﺻﻼﺣﺎﺕ ﻭﺍﺳﻌﺔ ﻓﻲ‬ ‫ﺍﻟﺣﻳﺎﺓ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻣﻥ ﻣﺛﻝ ﺗﺷﺟﻳﻊ ﺇﻧﺷﺎء )ﻣﺅﺳﺳﺎﺕ ﺍﻟﺣﻛﻡ ﺍﻟﻣﺩﻧﻲ( ﻭﺗﻭﺳﻳﻊ‬ ‫ﻣﺷﺎﺭﻛﺗﻬﺎ ﻓﻲ ﺍﻟﺳﻠﻁﺔ‪ ،‬ﻭﺇﻳﺟﺎﺩ ﺇﺻﻼﺣﺎﺕ ﻓﻲ ﺍﻟﺗﻌﻠﻳﻡ‪ ،‬ﻭﺍﻟﻘﻭﺍﻧﻳﻥ ‪ ...‬ﺇﻟﺦ‪.‬‬ ‫ﻭﺍﻫﻡ ﻣﺎ ﻳﻘﺗﺿﻳﻪ ﺗﻧﻔﻳﺫ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ "ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ"‪:‬‬ ‫‪ _1‬ﺗﻐﻳﻳﺭ ﺍﻷﻧﻅﻣﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ ﺍﻟﻘﺎﺋﻣﺔ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﻣﻥ ﺧﻼﻝ ﺍﻧﺗﻔﺎﺿﺎﺕ ﺷﻌﺑﻳﺔ‪،‬‬ ‫ﻭﺑﺷﻛﻝ ﻳﺗﺭﺍءﻯ ﻟﻠﺷﻌﻭﺏ ﺃﻧﻬﺎ ﻫﻲ ﺍﻟﺗﻲ ﺃﻧﺟﺯﺕ ﻋﻣﻠﻳﺔ ﺍﻟﺗﻐﻳﻳﺭ‪.‬‬ ‫ﻭﺑﻬﺫﺍ ﺗﺗﺟﺎﻭﺯ ﺗﻠﻙ ﺍﻟﺣﺳﺎﺳﻳﺔ ﻋﻧﺩ ﺃﺑﻧﺎء ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ ﺗﺟﺎﻩ ﺍﻷﻧﻅﻣﺔ ﺍﻟﺗﻲ ﺗﺄﺗﻲ‬ ‫ﻋﻠﻰ ﻅﻬﺭ ﺍﻟﺩﺑﺎﺑﺔ ﺍﻷﻣﻳﺭﻛﻳﺔ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﺻﺩﺩ ﻳﻘﻭﻝ "ﺭﻳﺗﺷﺎﺭﺩ ﻧﻳﻛﺳﻭﻥ" ﻓﻲ ﻛﺗﺎﺑﻪ‬ ‫"ﺃﻣﻳﺭﻛﺎ ﻭﺍﻟﻔﺭﺻﺔ ﺍﻟﺗﺎﺭﻳﺧﻳﺔ"‪" :‬ﻫﺫﺍ ﻭﻋﻠﻳﻧﺎ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ ﺃﻥ ﻻ ﻧﺫﻫﺏ ﻓﻲ‬ ‫ﻋﻼﻗﺎﺗﻧﺎ ﻣﻊ ﺍﻟﺩﻭﻝ ﺍﻟﻌﺻﺭﻳﺔ ﺇﻟﻰ ﺣ ّﺩ ﺃﻥ ﻫﺫﻩ ﺍﻟﻌﻼﻗﺔ ﺗﺻﺑﺢ ﻫﺩﻓﺎ ً ﻻﻧﺗﻘﺎﺩﺍﺕ‬ ‫ﺍﻟﻣﻌﺎﺭﺿﺔ ﺍﻟﺩﺍﺧﻠﻳﺔ‪ ،‬ﺇﻥ ﺫﻛﺭﻳﺎﺕ ﻋﺻﺭ ﺍﻻﺳﺗﻌﻣﺎﺭ ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺑﻼﺩ ﺍﻟﻌﺎﻟﻡ‬ ‫ﺍﻹﺳﻼﻣﻲ ﺗﺟﻌﻝ ﺍﻟﺗﺄﺛﻳﺭ ﺍﻟﻐﺭﺑﻲ ﻣﺳﺄﻟﺔ ﺣﺳّﺎﺳﺔ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﺈﻥ ﻋﻼﻗﺗﻧﺎ ﺍﻟﺧﺎﺻﺔ‬ ‫ﺑﺷﺭﻛﺎﺋﻧﺎ ﻳﺟﺏ ﺃﻥ ﻻ ﺗﺄﺧﺫ ﻁﺎﺑﻊ ﻋﻼﻗﺔ ﺍﻟﺗﺎﺑﻊ ﺑﺎﻟﻣﺗﺑﻭﻉ‪ ،‬ﻭﻋﻠﻳﻧﺎ ﺃﻥ ﻻ ﻧﺗﻌﺎﻣﻝ ﻣﻊ‬ ‫ﺍﻟﺯﻋﻣﺎء ﺍﻟﻌﺻﺭﻳﻳﻥ ﻛﺣﺎﻣﻠﻲ ﺭﺳﺎﻟﺗﻧﺎ ﺑﻝ ﻛﺷﺭﻛﺎء ﻣﺗﺳﺎﻭﻳﻥ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺃﻗﺻﺭ ﻁﺭﻳﻕ‬ ‫ﻟﻠﻘﺿﺎء ﻋﻠﻳﻬﻡ ﻳﻛﻭﻥ ﻓﻲ ﺇﻋﻁﺎء ﺍﻻﻧﻁﺑﺎﻉ ﺃﻧﻬﻡ ﻟﻳﺳﻭﺍ ﺃﻛﺛﺭ ﻣﻥ ﻧﺎﻁﻘﻳﻥ ﺑﻠﺳﺎﻥ‬ ‫ﺍﻟﻐﺭﺏ"‪.‬‬ ‫ﻭﻻ ﺑﺩ ﻣﻥ ﺇﺑﻌﺎﺩ ﺍﻟﻣﺷﺎﺭﻛﻳﻥ ﻓﻲ ﺍﻻﻧﺗﻔﺎﺿﺎﺕ ﻋﻥ ﻁﺭﺡ ﺍﻟﺷﻌﺎﺭﺍﺕ ﺍﻹﺳﻼﻣﻳﺔ ﺍﻟﺗﻲ‬ ‫ﺗﻭﺣﻲ ﺑﺎﻟﻣﻁﺎﻟﺑﺔ ﺑﺗﻁﺑﻳﻕ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻭﺫﻟﻙ ﺑﺫﺭﻳﻌﺔ ﺍﻟﺣﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻭﺣﺩﺓ‬ ‫ﺍﻟﻭﻁﻧﻳﺔ‪.‬‬ ‫ﻭﻣﻊ ﺍﻟﻣﺑﺎﺷﺭﺓ ﺑﺈﺟﺭﺍءﺍﺕ ﺗﺷﻌﺭ ﺍﻟﻣﺷﺎﺭﻛﻳﻥ ﻓﻲ ﺍﻻﻧﺗﻔﺎﺿﺎﺕ ﺍﻟﺷﻌﺑﻳﺔ ﻓﻲ ﺍﻟﺑﻠﺩ ﺍﻟﺗﻲ‬ ‫ﺗﺣﺻﻝ ﻓﻳﻪ‪ ،‬ﺃﻥ ﺍﻟﻧﺎﺱ ﻗﺩ ﺃﺻﺑﺢ ﺃﻣﺭﻫﻡ ﺑﺄﻳﺩﻳﻬﻡ‪ ،‬ﺗﺟﺭﻱ ﺍﻹﺷﺎﺩﺓ ﺑﺎﻟﺩﻳﻣﻭﻗﺭﺍﻁﻳﺔ‪،‬‬ ‫ﻭﺿﺭﻭﺭﺓ ﺃﻥ ﺗﻛﻭﻥ ﺻﻔﺔ ﺍﻟﺩﻭﻟﺔ )ﺩﻭﻟﺔ ﻣﺩﻧﻳﺔ(‪.‬‬ ‫~ ‪~ 10‬‬

‫‪ -2‬ﺇﻳﺻﺎﻝ ﻣﻥ ﻳﺻﻔﻭﻧﻬﻡ )ﺑﺎﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ( ﺇﻟﻰ ﺳﺩﺓ ﺍﻟﺣﻛﻡ‪ ،‬ﻭﺫﻟﻙ ﺑﺻﻔﻘﺔ‬ ‫ﺗﻌﻘﺩ ﻣﻌﻬﻡ ﻳﻭﺍﻓﻘﻭﻥ ﺑﻣﻭﺟﺑﻬﺎ ﻋﻠﻰ ﺑﻘﺎء ﺍﺳﺗﻘﻼﻝ ﺍﻟﺑﻠﺩ‪ ،‬ﻭﺇﻧﺷﺎء ﺩﻭﻟﺔ ﻣﺩﻧﻳﺔ‪ ،‬ﻭﺇﺟﺭﺍء‬ ‫ﺗﻌﺩﻳﻼﺕ ﻋﻠﻰ ﺍﻟﺩﺳﺗﻭﺭ ﻭﺍﻟﻘﻭﺍﻧﻳﻥ ﻻ ﺗﺅﺛﺭ ﻋﻠﻰ ﺗﻐﻳﻳﺭ ﺍﻟﻭﺟﻪ ﺍﻟﻌﻠﻣﺎﻧﻲ ﻟﻠﺩﻭﻟﺔ‪،‬‬ ‫ﻭﺍﻋﺗﺑﺎﺭ ﻭﺻﻭﻝ )ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ( ﻟﻠﺣﻛﻡ ﻣﻘﺩﻣﺔ ﻓﻲ ﺃﺣﺳﻥ ﺍﻷﺣﻭﺍﻝ ﻟﻠﺳﻳﺭ‬ ‫ﻧﺣﻭ ﺍﻟﺣﻛﻡ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺑﺫﻟﻙ ﻳﺿﻣﻧﻭﻥ )ﻋﻠﻣﻧﺔ ﺍﻟﺩﻭﻟﺔ(‪ ،‬ﻭﺇﺭﺿﺎء ﻣﺷﺎﻋﺭ ﺟﻣﺎﻫﻳﺭ‬ ‫ﺍﻷﻣﺔ ﺍﻟﻌﺎﺷﻘﺔ ﻹﺳﻼﻣﻬﺎ‪ ،‬ﻭﺗﺗﺣﻘﻕ ﺧﺩﻳﻌﺗﻬﻡ ﺍﻟﻛﺑﺭﻯ ﻟﻠﻣﺳﻠﻣﻳﻥ ﺑﺗﺣﻭﻳﻠﻬﻡ ﻋﻥ ﺍﻟﻣﻁﺎﻟﺑﺔ‬ ‫ﺑﺎﺳﺗﺋﻧﺎﻑ ﺍﻟﺣﻳﺎﺓ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻭﻭﺿﻊ ﺣﺩ ﻧﻬﺎﺋﻲ )ﻟﺻﺣﻭﺗﻬﻡ(‪.‬‬ ‫‪ _3‬ﺍﻟﺗﻣﻬﻳﺩ ﺑﺄﺳﺎﻟﻳﺏ ﺧﺑﻳﺛﺔ ﻭﻣﺿﻠﻠﺔ ﻟﻸﻣﺔ ﻹﺣﺩﺍﺙ ﺗﻘﺳﻳﻣﺎﺕ ﺟﻐﺭﺍﻓﻳﺔ ﻓﻲ ﺍﻟﺑﻼﺩ‬ ‫ﺍﻹﺳﻼﻣﻳﺔ ﻋﻠﻰ ﺃﺳﺱ ﻁﺎﺋﻔﻳﺔ ﻭﻋﺭﻗﻳﺔ‪ ،‬ﺑﻣﺎ ﻳﺣﺩﺙ ﺗﻌﺩﻳﻼً ﺟﻭﻫﺭﻳﺎ ً ﻋﻠﻰ ﺍﺗﻔﺎﻗﻳﺔ‬ ‫"ﺳﺎﻳﻛﺱ_ﺑﻳﻛﻭ" ﻭﻫﻭ ﻣﺎ ﺳﻣﺎﻩ ﻣﺳﺗﺷﺎﺭ ﺍﻷﻣﻥ ﺍﻟﻘﻭﻣﻲ ﺍﻷﻣﻳﺭﻛﻲ ﺍﻷﺳﺑﻕ ﺯﺑﻐﻧﻳﻭ‬ ‫ﺑﺭﻳﺟﻧﺳﻛﻲ ﺑـ "ﺗﺻﺣﻳﺢ ﺣﺩﻭﺩ ﺳﺎﻳﻛﺱ‪ -‬ﺑﻳﻛﻭ"‪ ،‬ﻭﺫﻟﻙ ﻹﺣﻛﺎﻡ ﺍﻟﻘﺑﺿﺔ ﻋﻠﻰ ﺍﻟﻣﻧﻁﻘﺔ‬ ‫‪.‬‬ ‫ﺗﺟﺎﻭﺏ ﺍﻟﺣﻛﺎﻡ ﻣﻊ ﺍﻟﻣﺷﺭﻭﻉ‬ ‫ﺑﻌﺩ ﻁﻠﺏ ﺃﻣﻳﺭﻛﺎ ﻣﻥ ﺣﻛﺎﻡ ﺍﻟﻣﻧﻁﻘﺔ ﺍﻟﻌﺭﺑﻳﺔ ﺑﺗﻧﻔﻳﺫ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﻣﻣﻬﺩﺓ ﻟﺗﻧﻔﻳﺫ‬ ‫ﻣﺷﺭﻭﻋﻬﺎ‪ ،‬ﺑﺩﺃﺕ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺩﻭﻝ ﺍﻟﻌﺭﺑﻳﺔ ﺗﺳﺎﺭﻉ ﺇﻟﻰ ﺍﻹﻋﻼﻥ ﻋﻥ ﺗﺑﻧﻳﻬﺎ ﻟﺧﻳﺎﺭ‬ ‫ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺣﻘﻭﻕ ﺍﻹﻧﺳﺎﻥ ﻭﺍﻟﺣﺭﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺗﻌﺩﺩﻳﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﺍﻟﻣﺟﺗﻣﻊ‬ ‫ﺍﻟﻣﺩﻧﻲ ﻭﺗﺣﺩﻳﺙ ﺍﻟﺗﻌﻠﻳﻡ ﻭﻏﻳﺭ ﺫﻟﻙ ﻣﻣﺎ ﻫﻭ ﻣﻁﻠﻭﺏ ﺃﻣﻳﺭﻛﻳﺎً‪ ،‬ﺣﺗﻰ ﻭﺇﻥ ﻛﺎﻧﺕ ﺗﺳﻳﺭ‬ ‫ﻓﻌﻠﻳﺎ ً ﺑﻣﺎ ﻳﺗﻧﺎﻗﺽ ﻣﻊ ﺫﻟﻙ ﺑﺻﻭﺭﺓ ﺟﺫﺭﻳﺔ‪.‬‬ ‫ﻓﻬﺫﺍ ﺍﻟﺭﺋﻳﺱ ﺍﻟﺗﻭﻧﺳﻲ ﺍﻟﻣﺧﻠﻭﻉ ﺍﻟﺫﻱ ﺷ ّﺩﺩ ﻋﻠﻰ ﺃﻥ ﻳﻘﻊ ﺗﻌﺩﻳﻝ ﻣﺷﺭﻭﻉ "ﻋﻬﺩ ﺍﻟﻭﻓﺎﻕ‬ ‫ﻭﺍﻟﺗﺿﺎﻣﻥ" ﺍﻟﺫﻱ ﻛﺎﻥ ﺳﻳﺑﺣﺙ ﻓﻲ ﺍﻟﻘﻣﺔ ﺍﻟﻌﺭﺑﻳﺔ ﺍﻟﻣﻠﻐﺎﺓ‪ ،‬ﻭﺍﻟﺗﻲ ﻛﺎﻧﺕ ﺳﺗﻌﻘﺩ ﺑﺗﻭﻧﺱ‬ ‫ﻳﻭﻣﻲ ‪ 29‬ﻭ ‪ 30‬ﺁﺫﺍﺭ‪/‬ﻣﺎﺭﺱ ‪_ 2004‬ﺷ ّﺩﺩ_ ﺑﺄﻥ ﻳﻘﻊ ﺍﻟﺗﻧﺻﻳﺹ ﻓﻳﻪ ﻋﻠﻰ "ﺗﻣﺳّﻙ‬ ‫ﺍﻟﻌﺭﺏ ﺑﻘﻳﻡ ﺍﻟﺗﺳﺎﻣﺢ ﻭﺍﻟﺗﻔﺎﻫﻡ ﻭﻣﺑﺩﺃ ﺍﻟﺣﻭﺍﺭ ﺑﻳﻥ ﺍﻟﺣﺿﺎﺭﺍﺕ ﻭﺗﺄﻛﻳﺩ ﺭﻓﺿﻬﻡ‬ ‫~ ‪~ 11‬‬

‫ﺍﻟﻣﻁﻠﻕ ﻟﻠﺗﻁﺭﻑ ﻭﺍﻟﺗﻌﺻّﺏ ﻭﺍﻟﻌﻧﻑ ﻭﺍﻹﺭﻫﺎﺏ‪ ،‬ﻭﺣﺭﺻﻬﻡ ﻋﻠﻰ ﺍﻟﺗﺻ ّﺩﻱ ﻟﻬﺫﻩ‬ ‫ﺍﻟﻅﻭﺍﻫﺭ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺗﻌﺎﻭﻥ ﻭﺍﻟﺗﺿﺎﻣﻥ ﺍﻟﺩﻭﻟﻳﻳﻥ ﻟﻠﻘﺿﺎء ﻋﻠﻰ ﺃﺳﺑﺎﺑﻬﺎ" ﺑﺎﻹﺿﺎﻓﺔ‬ ‫ﺇﻟﻰ "ﺗﻌﺯﻳﺯ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺩﻋﻡ ﺍﻟﻣﺟﺗﻣﻊ ﺍﻟﻣﺩﻧﻲ ﻭﺗﻌﺯﻳﺯ ﺩﻭﺭ ﺍﻟﻣﺭﺃﺓ"‪.‬‬ ‫ﻭﻗﺩ ﻟﻭﺣﻅ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺗﻌﺩﻳﻝ ﺍﻻﻗﺗﺑﺎﺱ ﺍﻟﻭﺍﺿﺢ ﻣﻥ "ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ‬ ‫ﺍﻟﻛﺑﻳﺭ" ﺍﻷﻣﻳﺭﻛﻲ‪ ،‬ﻭﻟﻳﺱ ﺫﻟﻙ ﻏﺭﻳﺑﺎ ً ﺇﺫﺍ ﻋﻠﻣﻧﺎ ﻋﻼﻗﺔ ﺍﻟﻣﺧﻠﻭﻉ ﺑﺄﻣﻳﺭﻛﺎ‬ ‫ﻭﺑﺎﻟﻣﺧﺎﺑﺭﺍﺕ ﺍﻷﻣﻳﺭﻛﻳﺔ ﺑﺎﻟﺫﺍﺕ‪ ،‬ﻭﺇﺫﺍ ﻋﺭﻓﻧﺎ ﺃﻧﻪ ﺯﺍﺭ ﺃﻣﻳﺭﻛﺎ ﻳﻭﻡ ‪ 17‬ﺷﺑﺎﻁ‪/‬ﻓﻳﻔﺭﻱ‬ ‫‪ 2004‬ﺃﻱ ﻗﺑﻝ ﺗﺎﺭﻳﺦ ﺍﻟﻘﻣﺔ ﺑﺄﻗﻝ ﻣﻥ ﺷﻬﺭ ﻭﻧﺻﻑ‪.‬‬ ‫ﻭﻫﺫﺍ ﺍﻟﺭﺋﻳﺱ "ﺑﻭﺗﻔﻠﻳﻘﺔ" ﻳﺗﺣﺩﺙ ﻋﻥ ﺍﻟﺗﻐﻳﻳﺭ ﻓﻲ ﻣﺅﺗﻣﺭ ﻣﺅﺳﺳﺔ ﺍﻟﻔﻛﺭ ﺍﻟﻌﺭﺑﻲ ﻓﻲ‬ ‫ﺑﻳﺭﻭﺕ ﻓﻳﻘﻭﻝ‪" :‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﻧﻬﺿﺔ ﺟﺩﻳﺩﺓ ﻋﻠﻳﻧﺎ ﺃﻥ ﻧﻛﻑّ ﻋﻥ ﺣﺻﺭﻫﺎ ﻓﻲ ﺍﻟﻣﺟﺎﻝ‬ ‫ﺍﻟﺩﻳﻧﻲ ﻭﺣﻳﻧﺫﺍﻙ ﻳﻣﻛﻥ ﻟﻠﻌﺎﻟﻡ ﺍﻟﻌﺭﺑﻲ ﺃﻥ ﻳﺗﺻﺎﻟﺢ ﻣﻊ ﺍﻟﻘﻳﻡ ﺍﻟﻌﺎﻟﻣﻳﺔ" _ﺃﻱ ﻗﻳﻡ ﺃﻣﻳﺭﻛﺎ‬ ‫ﻭﺃﻭﺭﻭﺑﺎ_ ﻭﻳﺭﺟﻊ ﻋﺩﻡ ﺍﻟﻧﻬﺿﺔ ﺧﻼﻝ ﺍﻟﻘﺭﻥ ﺍﻟﻣﺎﺿﻲ "‪ ...‬ﻓﻲ ﺍﻷﺳﺎﺱ ﻟﺗﺻﻭﺭﺍﺗﻧﺎ‬ ‫ﺍﻟﺩﻳﻧﻳﺔ ﻭﻧﻅﺭﺗﻧﺎ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﻭﺍﻟﺣﻳﺎﺓ‪ ...‬ﻭﻟﻡ ﻳﻌﺩ ﺍﻟﺗﻐﻳﻳﺭ ﻣﻁﻠﺑﺎ ً ﺩﺍﺧﻠﻳﺎ ً ﺑﻝ ﺷﺭﻁﺎ ً ﻋﻠﻳﻧﺎ‬ ‫ﺃﻥ ﻧﻧﻔﺫﻩ ﻗﺑﻝ ﺃﻥ ﻳﻔﺭﺽ ﻋﻠﻳﻧﺎ ﻣﻥ ﺍﻟﺧﺎﺭﺝ‪."...‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﻣﻘﺑﻭﺭ"ﺍﻟﻘﺫﺍﻓﻲ" ﻗﺩ ﻗﺩﻡ ﻧﺻﺭﺍً ﺳﻬﻼً ﻟﻣﺷﺭﻭﻉ ﺃﻣﻳﺭﻛﺎ ﻹﻋﺎﺩﺓ ﺻﻳﺎﻏﺔ‬ ‫ﺍﻟﻣﻧﻁﻘﺔ ﻋﻧﺩﻣﺎ ﺃﻋﻠﻥ ﻋﻥ ﻓﺗﺢ ﻟﻳﺑﻳﺎ ﺃﻣﺎﻡ ﻓﺭﻕ ﺍﻟﺗﻔﺗﻳﺵ ﺑﻌﺩ ﻗﺭﺍﺭ ﺍﻟﺗﺧﻠﺹ ﻣﻥ ﺃﺳﻠﺣﺔ‬ ‫ﺍﻟ ّﺩﻣﺎﺭ ﺍﻟﺷﺎﻣﻝ ﻣﻘﺩﻣﺎ ً ﺑﺫﻟﻙ ﻷﻣﻳﺭﻛﺎ ﺧﺩﻣﺔ ﺟﻠﻳﻠﺔ‪ ،‬ﻓﻛﺎﻥ ﺍﻟﺗﺳﻠﻳﻡ ﺍﻟﻠﻳﺑﻲ ﺍﻟﻌﻠﻧﻲ‬ ‫ﻭﺍﻟﻁﻭﻋﻲ ﻟﻣﺗﻁﻠﺑﺎﺕ ﺍﻟﺳﻳﺎﺳﺔ ﺍﻟﺧﺎﺭﺟﻳﺔ ﺍﻷﻣﻳﺭﻛﻳﺔ ﺩﻋﻣﺎ ً ﻋﻣﻠﻳﺎ ً ﻟﻧﻅﺭﻳﺔ "ﺃﺣﺟﺎﺭ‬ ‫ﺍﻟﺩﻭﻣﻳﻧﻭ" ﻓﻲ ﺗﺳﺎﻗﻁ ﺍﻷﻧﻅﻣﺔ ﻁﻭﻋﺎ ً ﻭﺗﻘﺩﻳﻣﻬﺎ ﻷﻣﻳﺭﻛﺎ ﻓﺭﻭﺽ ﺍﻟﻁﺎﻋﺔ ﺑﺎﻟﻣﻭﺍﻓﻘﺔ‬ ‫ﺍﻟﻌﻠﻧﻳﺔ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟﺷﺭﻭﻁ ﺍﻟﻣﻁﻠﻭﺑﺔ ﻭﺍﻟﻼﺯﻣﺔ ﻟﻣﺎ ﺗﺳﻣّﻳﻪ ﺃﻣﻳﺭﻛﺎ ﺑـ"ﺍﻹﺻﻼﺣﺎﺕ‬ ‫ﻭﺍﻟﺣﻛﻡ ﺍﻟﺻﺎﻟﺢ ﻭﺍﻟﺭﺷﻳﺩ" ﺩﻭﻥ ﺇﺭﺍﻗﺔ ﻗﻁﺭﺓ ﺩﻡ ﻣﻥ ﺟﻧﺩﻱ ﺃﻣﻳﺭﻛﻲ‪ .‬ﻓﺑﺩﺃ ﺍﻟﻘﺫﺍﻓﻲ ﻳُﻌ ﱡﺩ‬ ‫ﺍﺑﻧﻪ ﺳﻳﻑ ﺍﻹﺳﻼﻡ ﻟﻳﻛﻭﻥ ﺧﻠﻳﻔﺗﻪ‪ ،‬ﻛﻣﺎ ﻋﻣﻝ ﻋﻠﻰ ﺇﺑﺭﺍﺯﻩ ﻛﻭﺟﻪ ﻣﻌﺗﺩﻝ ﻭﻣﻧﻔﺗﺢ ﻋﻠﻰ‬ ‫ﺍﻟﻐﺭﺏ‪ ،‬ﺣﻳﺙ ﺃﻋﻠﻥ ﻫﺫﺍ ﺍﻷﺧﻳﺭ ﻋﻥ ﻣﺑﺎﺩﺭﺗﻪ ﻟﻺﺻﻼﺡ ﺳﻧﺔ ‪ ،2006‬ﺩﻋﺎ ﻓﻳﻬﺎ ﺇﻟﻰ‬ ‫~ ‪~ 12‬‬

‫ﻭﺿﻊ ﺩﺳﺗﻭﺭ ﻟﻠﺑﻼﺩ ﻭﺇﻋﺎﺩﺓ ﺑﻧﺎ ًء ﺍﻟﺑﻼﺩ ﻭﻓﻘﺎ ً ﻟﻣﺅﺳﺳﺎﺕ ﻣﺭﺑﻭﻁﺔ ﺑﻘﻭﺍﻧﻳﻥ ﻭﻣﺣﻣﻳﺔ‬ ‫ﺑﺩﺳﺗﻭﺭ‪.‬‬ ‫ﻭﻫﻛﺫﺍ‪ ،‬ﺃﻳﻧﻣﺎ ﺗﻭﺟّ ﻬﺕ ﺍﻷﻧﻅﺎﺭ ﻓﻲ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﺈﻧﻬﺎ ﺗﺭﻯ ﺍﻷﻧﻅﻣﺔ ﺍﻟﺣﺎﻛﻣﺔ‬ ‫ﻣﺷﻐﻭﻟﺔ ﺑﻣﻛﺎﻓﺣﺔ ﺍﻹﺭﻫﺎﺏ ﻭﺗﻁﻭﻳﺭ ﻣﻧﺎﻫﺞ ﺍﻟﺗﻌﻠﻳﻡ ﻭﻧﺷﺭ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺣﻘﻭﻕ‬ ‫ﺍﻹﻧﺳﺎﻥ ﻭﺍﻟﺣﺭﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺳﻳﺎﺳﺎﺕ ﺍﻟﺳﻭﻕ‪ ،...‬ﻭﻟﻡ ﻳﻛﻥ ﺫﻟﻙ ﺭﻏﺑﺔ ﻣﻧﻬﻡ ﻓﻲ‬ ‫ﺍﻟﺗﻁﻭﻳﺭ ﻭﺍﻟﺗﻐﻳﻳﺭ ﺑﻘﺩﺭ ﻣﺎ ﻛﺎﻥ ﺍﻧﺻﻳﺎﻋﺎ ً ﻟﻠﻣﻁﺎﻟﺏ ﺍﻷﻣﻳﺭﻛﻳﺔ ﺑﻛﻝ ﺻﻐﺎﺭ‪.‬‬ ‫ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺻﻌﻳﺩ _ﺻﻌﻳﺩ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﺍﻹﻗﺗﺻﺎﺩﻳﺔ ﻭﺍﻟﺛﻘﺎﻓﻳﺔ_ ﺳﺎﺭﺕ‬ ‫ﺃﻣﻳﺭﻛﺎ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻣﻭﻗﻑ ﻟﻡ ﻳﻛﻥ ﻟﻳﻌﺑّﺭ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻋﻥ ﺍﻟﺗﺯﺍﻡ‬ ‫)ﺃﺧﻼﻗﻲ( ﺗﺟﺎﻩ ﺍﻟﺷﻌﻭﺏ ﻭﺇﻧﻣﺎ ﻫﻭ ﻣﻭﻗﻑ ﺭﺍﻋﺕ ﻓﻳﻪ ﻣﺎ ﻳﺣﻘﻕ ﻣﺻﻠﺣﺗﻬﺎ ﺑﺎﻟﺩﺭﺟﺔ‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﻓﻬﻲ ﻟﻡ ﺗﻧﻅﺭ ﺇﻟﻰ ﻣﺻﻠﺣﺔ ﺍﻟﺷﻌﻭﺏ ﺇﺳﻼﻣﻳﺔ ﻛﺎﻧﺕ ﺃﻡ ﻏﻳﺭ ﺇﺳﻼﻣﻳﺔ‪ ،‬ﻭﺇﻻ ّ‬ ‫ﻓﻠﻣﺎﺫﺍ ﻛﺎﻧﺕ ﺗﺩﻋﻡ ﺗﻠﻙ ﺍﻟﺣﻛﻭﻣﺎﺕ )ﺍﻻﺳﺗﺑﺩﺍﺩﻳﺔ ( ﺑﻛﻝ ﺍﻟﺳﺑﻝ‪ ،‬ﻭﺗﻣ ّﺩﻫﺎ ﺑﻣﺎ ﺗﺣﺗﺎﺝ ﺇﻟﻳﻪ‬ ‫ﻣﻥ ﺧﺑﺭﺍﺕ ﻓﻲ ﺍﻟﺗﺣﻘﻳﻕ ﻭﻭﺳﺎﺋﻝ ﺍﻟﺗﻌﺫﻳﺏ ﻭﺍﻟﻘﻬﺭ ﻋﺑﺭ ﺩﻭﺭﺍﺕ ﺗﺩﺭﻳﺑﻳﺔ ﻷﻋﻭﺍﻥ ﺗﻠﻙ‬ ‫ﺍﻟﺣﻛﻭﻣﺎﺕ ﺑﻭﺍﺳﻁﺔ ﺃﺟﻬﺯﺓ ﻣﺧﺎﺑﺭﺍﺗﻬﺎ؟!‬

‫ﺍﻹﻟﺗﻔﺎﻑ ﻋﻠﻰ ﺭﻏﺑﺎﺕ ﺍﻷﻣﺔ‬ ‫ﻓﺎﻟﻣﺷﺭﻭﻉ ﺍﻷﻣﻳﺭﻛﻲ "ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ" ﺇﻧﻣﺎ ﻳﺭﺍﺩ ﺑﻪ ﺍﻻﻟﺗﻔﺎﻑ ﻣﻥ‬ ‫ﻗﺑﻝ ﺃﻣﻳﺭﻛﺎ ﻋﻠﻰ ﺭﻏﺑﺔ ﺍﻟﺷﻌﻭﺏ ﻓﻲ ﺍﻟﺗﺧﻠﺹ ﻣﻥ ﻗﻬﺭ ﺍﻷﻧﻅﻣﺔ ﺍﻟﻣﺟﺭﻣﺔ‬ ‫ﻭﺍﺳﺗﺑﺩﺍﺩﻫﺎ‪ ،‬ﺗﻠﻙ ﺍﻟﺭﻏﺑﺔ ﺍﻟﺗﻲ ﺃﺻﺑﺣﺕ ﺗﻬ ّﺩﺩ ﻣﺻﺎﻟﺢ ﺃﻣﻳﺭﻛﺎ ﺑﺎﻟﺧﻁﺭ ﻓﻳﻣﺎ ﻟﻭ ﻧﺟﺣﺕ‬ ‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺣﻘﻳﻘﻬﺎ ﻭﺗﺣﺭﻳﺭ ﺇﺭﺍﺩﺗﻬﺎ ﻭﺃﺧﺫ ﺯﻣﺎﻡ ﺍﻟﻣﺑﺎﺩﺭﺓ‪ ،‬ﻭﻫﻭ ﻣﺎ ﺩﻋﺎ‬ ‫ﺃﻣﻳﺭﻛﺎ ﻟﻼﻧﻘﻼﺏ ﻋﻠﻰ ﺍﻷﻧﻅﻣﺔ ﺍﻟﺩﻳﻛﺗﺎﺗﻭﺭﻳﺔ ﺍﻟﺗﻲ ﺃﻭﺟﺩﺗﻬﺎ ﻭﺩﻋّﻣﺕ ﺑﻘﺎءﻫﺎ ﺯﻣﻧﺎ ً‬ ‫ﻁﻭﻳﻼً‪ ،‬ﻭﺑﺧﺎﺻﺔ ﻭﺃﻥ ﺧﺎﺭﻁﺔ ﺍﻟﻘﻭﻯ ﺍﻟﺳﻳﺎﺳﻳﺔ ﺍﻟﻣﺗﺣﻛﻣﺔ ﺑﻣﻘﺎﻟﻳﺩ ﺍﻷﻣﻭﺭ ﻭﺃﺷﻛﺎﻝ‬ ‫ﺍﻟﺣﻛﻡ ﺍﻟﻘﺎﺋﻣﺔ ﻓﻲ ﺍﻟﺑﻼﺩ ﺍﻹﺳﻼﻣﻳﺔ ﻭﻣﻧﻬﺎ ﺍﻟﻌﺭﺑﻳﺔ ﻟﻡ ﺗﻌﺩ ﻣﻧﺳﺟﻣﺔ ﻣﻊ ﺍﻟﺗﻁﻭﺭﺍﺕ‬ ‫~ ‪~ 13‬‬

‫ﺍﻟﺳﻳﺎﺳﻳﺔ ﺍﻹﻗﻠﻳﻣﻳﺔ ﻭﺍﻟﺩﻭﻟﻳﺔ‪ ،‬ﻓﺄﺧﺫﺕ ﺃﻣﻳﺭﻛﺎ ﺗﻣﻠﻲ ﻋﻠﻰ ﺍﻷﻧﻅﻣﺔ ﺍﻟﺗﺣﻭّ ﻝ ﺇﻟﻰ‬ ‫ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﻣﺭﺍﻋﺎﺓ ﺣﻘﻭﻕ ﺍﻹﻧﺳﺎﻥ ﻭﺍﻟﺣﺭﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻣﻥ ﺃﺟﻝ ﺇﺳﻘﺎﻁ ﺑﻌﺽ‬ ‫ﺍﻟﺣﻛﺎﻡ ﺍﻟﺫﻳﻥ ﺍﺳﺗﻬﻠﻛﻭﺍ ﻭﺍﺭﺗﺑﻁﻭﺍ ﻓﻲ ﺫﺍﻛﺭﺓ ﺍﻟﺷﻌﻭﺏ ﺑﺎﻟﻅﻠﻡ ﻭﺍﻻﺳﺗﺑﺩﺍﺩ ﺑﻌﺩ ﺃﻥ‬ ‫ﺗﺳﺗﻧﺯﻓﻬﻡ ﻟﺗﺛﺑﻳﺕ "ﺇﺻﻼﺣﺎﺗﻬﺎ" ﻗﺑﻝ ﻛﻧﺳﻬﻡ ﻭﺍﻻﺳﺗﻐﻧﺎء ﻋﻧﻬﻡ‪ ،‬ﻭﻷﺟﻝ ﺗﻘﻭﻳﺔ ﺩﻋﺎﺋﻡ‬ ‫ﺍﻟﺣﻛﻡ ﻓﻲ ﺍﻟﺑﻼﺩ ﺍﻟﻌﺭﺑﻳﺔ ﺍﻟﺗﻲ ﻳﺟﺭﻱ ﺇﻋﺎﺩﺓ ﺇﻧﺗﺎﺝ ﻟﺣﻛﺎﻣﻬﺎ‪.‬‬ ‫ﻭﻗﺩ ﺃﺩﺭﻛﺕ ﺃﻣﻳﺭﻛﺎ ﺯﻋﻳﻣﺔ ﺍﻟﻐﺭﺏ ﺍﻟﻛﺎﻓﺭ ﺃﻥ ﺍﻟﻘﺿﺎء ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺣﺿﺎﺭﺗﻪ ﻻ‬ ‫ﻳﻔﻠﺢ ﻣﻌﻪ ﻓﻲ ﺫﻟﻙ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﻘﻭﺓ ﺍﻟﻣﺎﺩﻳﺔ‪ ،‬ﻓﻘﺩ ﺍﺳﺗﺧﺩﻣﻬﺎ ﺍﻟﺻﻠﻳﺑﻳﻭﻥ ﻣﻥ ﻗﺑﻝ ﻟﻠﻘﺿﺎء‬ ‫ﻋﻠﻰ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻭﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻓﺑﺎءﺕ ﺟﻣﻳﻊ ﻣﺣﺎﻭﻻﺗﻬﻡ ﺑﺎﻹﺧﻔﺎﻕ ﻓﻲ‬ ‫ﺗﺣﻘﻳﻕ ﺃﻏﺭﺍﺿﻬﺎ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﺍﻟﻣﺳﻠﻣﻭﻥ ﻛﻠﻣﺎ ﻫﺯﻣﻭﺍ ﻓﻲ ﻣﻭﻗﻌﺔ ﺳﺭﻋﺎﻥ ﻣﺎ ﻳﻌﻳﺩﻭﻥ‬ ‫ﺭﺹّ ﺻﻔﻭﻓﻬﻡ ﻭﺗﺟﻣﻳﻊ ﻗﻭﺍﻫﻡ ﻭﻛﺎﻥ ﺍﻟﻧﺻﺭ ﻓﻲ ﺍﻟﻧﻬﺎﻳﺔ ﺣﻠﻳﻔﻬﻡ‪ ،‬ﻫﺫﺍ ﺗﺎﺭﻳﺧﻳﺎ ً ﺃﻣﺎ ﻓﻲ‬ ‫ﺍﻟﺳﻧﻭﺍﺕ ﺍﻻﺧﻳﺭﺓ ﻓﺈﻥ ﺃﻣﻳﺭﻛﺎ ﻭﺟﺩﺕ ﻣﻘﺎﻭﻣﺔ ﺷﺩﻳﺩﺓ ﻓﻲ ﺍﻟﻌﺭﺍﻕ ﻭﻓﻲ ﺃﻓﻐﺎﻧﺳﺗﺎﻥ‬ ‫ﺭﻏﻡ ﻛﻝ ﻣﺎ ﻓﻌﻠﺗﻪ ﻣﻥ ﺗﻧﻛﻳﻝ ﻭﺍﺷﻌﺎﻝ ﻟﻠﻔﺗﻥ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪.‬‬

‫ﻣﻌﺭﻛﺔ ﺍﻟﻌﻘﻭﻝ ﻭﺍﻟﻘﻠﻭﺏ‬ ‫ﻟﺫﻟﻙ ﺳﻠﻛﺕ ﺃﻣﻳﺭﻛﺎ ﻓﻲ ﻣﺣﺎﺭﺑﺔ ﺍﻹﺳﻼﻡ ﻁﺭﻳﻘﺎ ً ﺃﺧﻁﺭ )ﻣﻌﺭﻛﺔ ﺍﻟﻌﻘﻭﻝ ﻭﺍﻟﻘﻠﻭﺏ(‬ ‫ﺃﻱ ﻣﺣﺎﺭﺑﺔ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﻛﺭﻳﺎ ً ﻭﻣﺷﺎﻋﺭﻳﺎً‪ ،‬ﻭﺫﻟﻙ ﺑﺎﻟﺩﺱّ ﻭﺍﻟﺗﺷﻭﻳﻪ ﻭﺗﻐﻳﻳﺭ ﺍﻟﺣﻘﺎﺋﻕ‬ ‫ﻭﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻷﺳﺎﺳﻳﺔ ﺑﻐﺎﻳﺔ ﺗﺭﻛﻳﺯ ﻣﻔﺎﻫﻳﻣﻬﺎ ﺍﻟﻌﻠﻣﺎﻧﻳﺔ ﻭﻭﺟﻬﺔ ﻧﻅﺭﻫﺎ ﻓﻲ ﺍﻟﺣﻳﺎﺓ‪،‬‬ ‫ﻭﻧﺷﻁﺕ ﻓﻲ ﺫﻟﻙ ﻭﺑﺧﺎﺻﺔ ﺑﻣﺎ ﺗﻣﻠﻛﻪ ﻣﻥ ﺍﻟﻭﺳﺎﺋﻝ ﻭﺍﻷﺳﺎﻟﻳﺏ ﻭﺍﻷﺟﻬﺯﺓ‬ ‫ﺍﻻﺳﺗﺧﺑﺎﺭﻳﺔ ﻭﺍﻵﻟﺔ ﺍﻹﻋﻼﻣﻳﺔ ﺍﻟﺿﺧﻣﺔ‪.‬‬ ‫ﻭﺍﺑﻘﺕ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﺳﺎﺳﻳﺔ ﻣﻥ ﺍﻷﻋﻣﺎﻝ ﺍﻟﻌﺳﻛﺭﻳﺔ ﺍﻟﺗﻲ ﻗﺎﻣﺕ ﻭﺗﻘﻭﻡ ﺑﻬﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‬ ‫ﺍﻹﺳﻼﻣﻲ ﻭﻫﻲ ﺍﻟﺣﺭﺏ ﺍﻟﻧﻔﺳﻳﺔ ﻹﺣﺩﺍﺙ ﺍﻟﺷﻠﻝ ﻓﻲ ﻗﺩﺭﺍﺕ ﺍﻷﻣﺔ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺔ‬ ‫ﺃﻋﺩﺍﺋﻬﺎ‪ ،‬ﻓﻬﺫﺍ ﺗﻘﺭﻳﺭ "ﺳﺗﺭﺍﺗﻔﻭﺭ" ﺍﻟﺫﻱ ﺻﺩﺭ ﻓﻲ ﺃﻣﻳﺭﻛﺎ ﻓﻲ ﻣﻧﺗﺻﻑ ﺷﻬﺭ ﺗﺷﺭﻳﻥ‬ ‫~ ‪~ 14‬‬

‫ﺃﻭﻝ‪/‬ﺃﻛﺗﻭﺑﺭ ‪ 2002‬ﻳﺫﻛﺭ "ﺃﻥ ﺍﻹﺻﺭﺍﺭ ﺍﻷﻣﻳﺭﻛﻲ ﻋﻠﻰ ﺿﺭﺏ ﺍﻟﻌﺭﺍﻕ ﻋﻠﻰ‬ ‫ﺍﻟﺭﻏﻡ ﻣﻥ ﻣﻌﺎﺭﺿﺔ ﻣﻌﻅﻡ ﺩﻭﻝ ﺍﻟﻌﺎﻟﻡ ﻳﻬﺩﻑ ﺇﻟﻰ ﺧﻠﺧﻠﺔ ﺍﻟﻧﻔﺳﻳﺔ ﺍﻹﺳﻼﻣﻳﺔ‬ ‫ﻭﺇﺻﺎﺑﺗﻬﺎ ﺑﺎﻹﺣﺑﺎﻁ ﻭﺍﻟﻳﺄﺱ ﻭﺇﺷﻌﺎﺭﻫﺎ ﺑﺎﻟﻌﺟﺯ ﺍﻟﺷﺩﻳﺩ ﻓﻲ ﺇﻣﻛﺎﻧﻳﺔ ﺗﻬﺩﻳﺩ ﺍﻟﻣﺻﺎﻟﺢ‬ ‫ﺍﻷﻣﻳﺭﻛﻳﺔ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﻓﻲ ﺍﻟﻌﺎﺟﻝ ﺃﻭ ﺍﻵﺟﻝ ﺃﻭ ﻣﻌﺎﺭﺿﺔ ﻣﺷﺎﺭﻳﻊ ﺍﻷﻣﺭﻛﺔ‬ ‫ﺍﻟﺳﻳﺎﺳﻳﺔ ﺃﻭ ﺍﻹﻗﺗﺻﺎﺩﻳﺔ ﺃﻭ ﺍﻟﺛﻘﺎﻓﻳﺔ"‪ ،‬ﻭﻓﻲ ﺗﺷﺭﻳﻥ ﺍﻟﺛﺎﻧﻲ‪/‬ﻧﻭﻓﻣﺑﺭ ‪ 2002‬ﺫﻛﺭ‬ ‫ﺍﻟﺭﺋﻳﺱ ﺍﻷﺳﺑﻕ ﻟﻠﻣﺧﺎﺑﺭﺍﺕ ﺍﻷﻣﻳﺭﻛﻳﺔ "ﺟﻳﻣﺱ ﻭﻳﻠﺳﻲ" ﻓﻲ ﻛﻠﻣﺔ ﺃﻟﻘﺎﻫﺎ ﺧﻼﻝ‬ ‫ﻣﻧﺎﻅﺭﺓ ﻧﻅﻣﻬﺎ ﺍﺗﺣﺎﺩ ﺍﻟﻁﻠﺑﺔ ﻓﻲ ﺟﺎﻣﻌﺔ "ﺃﻭﻛﺳﻔﻭﺭﺩ" ﺍﻟﺑﺭﻳﻁﺎﻧﻳﺔ ﺑﻌﻧﻭﺍﻥ "ﺍﻟﺣﺭﺏ‬ ‫ﻋﻠﻰ ﺍﻹﺭﻫﺎﺏ"‪" :‬ﺃﻥ ﺍﻟﻭﻻﻳﺎﺕ ﺍﻟﻣﺗﺣﺩﺓ ﺍﻷﻣﻳﺭﻛﻳﺔ ﺳﺗﻌﻣﻝ ﻋﻝ ﺗﻐﻳﻳﺭ ﺍﻟﺣﻛﻡ ﻓﻲ‬ ‫ﺟﻣﻳﻊ ﺍﻟﺩﻭﻝ ﺍﻟﻌﺭﺑﻳﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻣﺻﺭ ﻭﺍﻟﺳﻌﻭﺩﻳﺔ ﺑﻌﺩ ﺍﻻﻧﺗﻬﺎء ﻣﻥ ﺍﻟﻌﺭﺍﻕ" ﻭﻗﺎﻝ‬ ‫"ﺇﻥ ﺍﻟﺣﺭﺏ ﺍﻟﺗﻲ ﺗﻧﻭﻱ ﺍﻟﻭﻻﻳﺎﺕ ﺍﻟﻣﺗﺣﺩﺓ ﺍﻷﻣﻳﺭﻛﻳﺔ ﺷﻧﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺭﺍﻕ ﻻ ﺗﺭﺗﺑﻁ‬ ‫ﺑﺎﻟﺿﺭﻭﺭﺓ ﺑﻣﻭﺿﻭﻉ ﺃﺳﻠﺣﺔ ﺍﻟ ّﺩﻣﺎﺭ ﺍﻟﺷﺎﻣﻝ ﺑﻝ ﻫﻲ ﺃﺳﺎﺳﺎ ً ﻟﻧﺷﺭ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻓﻲ‬ ‫ﺍﻟﻌﺎﻟﻣﻳﻥ ﺍﻟﻌﺭﺏ ﻭﺍﻹﺳﻼﻣﻲ"‪.‬‬

‫ﻓﺭﻳﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻣﻌﺗﺩﻝ "ﺍﻷﻣﻳﺭﻛﻲ"‬ ‫ﻭﺇﻣﻌﺎﻧﺎ ً ﻓﻲ ﺗﺿﻠﻳﻝ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﺩﺃﺕ ﺃﻣﻳﺭﻛﺎ ﺗﺭﻭّ ﺝ ﻟﻠﻔﺭﻳﺔ ﺍﻟﻛﺑﺭﻯ ﺍﻟﻣﺳﻣﺎﺓ "ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﻣﻌﺗﺩﻝ" ﻭ"ﺍﻹﺳﻼﻡ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲ ﺍﻟﻣﺩﻧﻲ" ﻭﻫﻭ ﺍﻹﺳﻼﻡ ﺍﻟﺫﻱ ﻳﻘﺑﻝ ﺑﺎﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ‬ ‫ﻭﺣﻘﻭﻕ ﺍﻹﻧﺳﺎﻥ ﻭﺍﻟﺣﺭﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺗﻌﺩﺩﻳﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﺍﻟﺩﻭﻟﺔ ﺍﻟﻣﺩﻧﻳﺔ‪ ،‬ﻭﺑﻌﺑﺎﺭﺓ‬ ‫ﺃﺧﺭﻯ ﻫﻭ ﺍﻹﺳﻼﻡ ﺍﻟﺫﻱ ﻳﺻﺎﻍ ﻛﺩﻳﺎﻧﺔ ﺭﻭﺣﻳﺔ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺣﻳﺎﺓ‪ ،‬ﻭﺑﺗﻌﺑﻳﺭ ﺯﻋﻳﻡ‬ ‫ﺣﺭﻛﺔ ﺍﻟﻧﻬﺿﺔ ﺑﺗﻭﻧﺱ ﺭﺍﺷﺩ ﺍﻟﻐﻧﻭﺷﻲ ﻫﻭ ﺇﻧﺟﺎﺡ ﺍﻟﻌﻼﻗﺔ ﺑﻳﻥ ﺍﻟﺗﻳﺎﺭﻳﻥ ﺍﻹﺳﻼﻣﻲ‬ ‫ﻭﺍﻟﻌﻠﻣﺎﻧﻲ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ ﻭﺗﺣﻘﻳﻕ ﺍﻻﻧﺳﺟﺎﻡ ﺑﻳﻧﻬﻣﺎ‪.‬‬ ‫ﻭﻟﻘﺩ ﻁﺭﺡ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ "ﺍﻹﺳﻼﻡ ﺍﻟﻣﻌﺗﺩﻝ" ﻓﻲ ﻛﻭﺍﻟﻳﺱ ﺍﻟﻘﺭﺍﺭ ﺍﻷﻣﻳﺭﻛﻲ‬ ‫ﻭﺭﺳﻣﺕ ﺃﻣﻳﺭﻛﺎ ﺧﻁﺗﻬﺎ ﻟﻠﻌﺎﻟﻡ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﺣﺩﺩﺕ ﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﻷﻋﻣﺎﻝ ﻭﺍﻷﺩﻭﺍﺭ‬ ‫~ ‪~ 15‬‬

‫ﻭﺍﻷﺩﻭﺍﺕ‪ ،‬ﻭﺣﺳﻣﺕ ﺻﻌﻳﺩ ﺍﻟﻣﻌﺭﻛﺔ ﻓﻲ ﻣﻧﻁﻘﺗﻧﺎ ﻋﻠﻰ ﺃﻧﻬﺎ "ﻣﻌﺭﻛﺔ ﻛﺳﺏ ﺍﻟﻌﻘﻭﻝ‬ ‫ﻭﺍﻟﻘﻠﻭﺏ" ﻟﺫﻟﻙ ﺍﻧﺻﺑّﺕ ﻋﻧﺎﻳﺗﻬﻡ ﻋﻠﻰ ﺇﻳﺟﺎﺩ ﻗﻧﺎﻋﺔ ﻋﻧﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ _ﺗﺿﻠﻳﻼً ﻟﻬﻡ_‬ ‫ﺑﺈﺑﻘﺎء ﺍﻹﺳﻼﻡ ﺻﺎﻓﻳﺎ ً ﻧﻘﻳﺎ ً ﺑﻌﻳﺩﺍً ﻋﻥ ﺗﺟﺎﺫﺑﺎﺕ ﺍﻟﺳﻳﺎﺳﺔ ﺍﻟﻘﺫﺭﺓ ﻭﺧﺩﺍﻉ ﻭﻧﻔﺎﻕ‬ ‫ﺍﻟﺳﻳﺎﺳﻳﻳﻥ!‪.‬‬ ‫ﻓﻔﺭﻳﺔ "ﺍﻹﺳﻼﻡ ﺍﻟﻣﻌﺗﺩﻝ" ﺗﻌﺗﺑﺭ ﻣﻥ ﻭﺟﻬﺔ ﺍﻟﻧﻅﺭ ﺍﻷﻣﻳﺭﻛﻳﺔ ﺃﻓﺿﻝ ﺻﻳﻐﺔ ﻹﻓﺭﺍﻍ‬ ‫ﺍﻹﺳﻼﻡ ﻣﻥ ﻣﺿﺎﻣﻳﻧﻪ ﺍﻟﺣﺿﺎﺭﻳﺔ‪ ،‬ﻭﻫﻭ ﺍﻟﻛﻣﻳﻥ ﺍﻻﺳﺗﺭﺍﺗﻳﺟﻲ ﺍﻟﺫﻱ ﺗﺿﻣﻥ ﺑﻪ ﺗﺑﻌﻳﺔ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺍﻹﺳﻼﻣﻲ ﻭﺇﻋﺎﻗﺔ ﺃﻱ ﺍﻧﺑﻌﺎﺙ ﺣﺿﺎﺭﻱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﺎﻟﺗﺎﻟﻲ ﺗﺧﻠﻳﺩ‬ ‫ﺍﻟﺳﻳﻁﺭﺓ ﺍﻟﻣﺣﻛﻣﺔ ﻋﻠﻰ ﺍﻟﻣﻧﻁﻘﺔ‪.‬‬

‫ﺍﺳﺗﺧﺩﺍﻡ "ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ"‬ ‫ﻭﺣﺗﻰ ﺗﻛﻭﻥ ﻣﺷﺎﺭﻳﻌﻬﺎ ﻭﺳﻳﺎﺳﺎﺗﻬﺎ ﻣﻘﺑﻭﻟﺔ ﻣﻥ ﻁﺭﻑ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻋﻣﻠﺕ ﻷﻥ ﺗﻛﻭﻥ‬ ‫ﻣﻧﻔﺫﺓ ﺑﺄﻳﺩﻱ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺃﻧﻔﺳﻬﻡ‪ ،‬ﻓﻌﻣﺩﺕ ﻋﻠﻰ ﺩﻋﻡ ﻋﻼﻗﺎﺗﻬﺎ ﺑﻣﻥ ﺻ ّﻧﻔﺗﻬﻡ ﺑـ‬ ‫"ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ" ﻭﺍﺣﺗﺿﻧﺗﻬﻡ ﻣﻥ ﺧﻼﻝ ﺇﻳﺟﺎﺩ ﺷﺑﻛﺎﺕ ﺿﺧﻣﺔ ﺗﺗﺣﺩﺙ‬ ‫ﺑﻠﺳﺎﻧﻬﻡ ﻭﺗﻌﺑّﺭ ﻋﻥ ﺃﻓﻛﺎﺭﻫﻡ ﺗﻣﻬﻳﺩﺍً ﻹﺩﻣﺎﺝ ﻫﺫﻩ ﺍﻟﺷﺭﻳﺣﺔ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﺎﻟﺳﻳﺎﺳﺔ‬ ‫ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻗﺩ ﺗﻡ ﺗﻌﺭﻳﻔﻬﻡ ﺣﺳﺏ ﺩﺭﺍﺳﺎﺕ ﻣﺅﺳﺳﺔ "ﺭﺍﻧﺩ" ﺍﻷﻣﻳﺭﻛﻳﺔ ﺑﺄﻧﻬﻡ‪" :‬ﺍﻟﺫﻳﻥ‬ ‫ﻳﺷﺗﺭﻛﻭﻥ ﻓﻲ ﺍﻹﻳﻣﺎﻥ ﺑﺎﻷﺑﻌﺎﺩ ﺍﻷﺳﺎﺳﻳﺔ ﻟﻠﺛﻘﺎﻓﺔ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ"‪" ،‬ﻭﻫﻡ ﺍﻟﺫﻳﻥ ﺧﻁﻭﺍ‬ ‫ﺧﻁﻭﺍﺕ ﺃﻭﺳﻊ ﻣﻥ ﺃﺟﻝ ﺇﺣﺩﺍﺙ ﺗﻐﻳﻳﺭﺍﺕ ﺟﺫﺭﻳﺔ ﻓﻲ ﻓﻬﻡ ﻭﺗﻁﺑﻳﻕ "ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﻣﻌﺗﺩﻝ" ﻭﻳﺭﻭﻥ ﺃﻥ ﻫﺫﺍ ﺍﻟﺗﻐﻳﻳﺭ ﻫﻭ ﻧﺗﻳﺟﺔ ﺣﺗﻣﻳﺔ ﻟﺗﻐﻳّﺭ ﺍﻟﻅﺭﻭﻑ ﺍﻟﺗﺎﺭﻳﺧﻳﺔ‬ ‫ﻭﺍﻻﺟﺗﻣﺎﻋﻳﺔ‪ ...‬ﻭﺃﻥ ﺍﻟﻘﻳﻡ ﺍﻷﺳﺎﺳﻳﺔ ﻋﻧﺩﻫﻡ ﻫﻲ ﺗﻌﺯﻳﺯ ﺍﻟﺿﻣﻳﺭ ﺍﻟﻔﺭﺩﻱ ﻭﺑﻧﺎء‬ ‫ﻣﺟﺗﻣﻊ ﻋﻠﻰ ﺃﺳﺱ ﺍﻟﻣﺳﺅﻭﻟﻳﺔ ﺍﻻﺟﺗﻣﺎﻋﻳﺔ ﻭﺍﻟﻣﺳﺎﻭﺍﺓ ﻭﺍﻟﺣﺭﻳﺔ ﺑﻣﺎ ﻳﻣ ّﻛﻧﻪ ﺑﺳﻬﻭﻟﺔ ﺃﻥ‬ ‫ﻳﻧﺳﺟﻡ ﻣﻊ ﺍﻟﻣﻌﺎﻳﻳﺭ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﺍﻟﺣﺩﻳﺛﺔ"؛ ﻟﻬﺫﺍ ﻛﻠﻪ ﺗﻘﺻّﺩﻭﺍ ﺇﺑﺭﺍﺯﻫﻡ ﻭﺗﻠﻣﻳﻊ‬

‫~ ‪~ 16‬‬

‫ﺻﻭﺭﺗﻬﻡ ﻋﻠﻰ ﺃﻧﻬﻡ ﺩﻋﺎﺓ ﺍﻟﻭﺳﻁﻳﺔ ﻭﺍﻻﻋﺗﺩﺍﻝ ﻭﺍﻟﺗﻳﺳﻳﺭ ﻭﺍﻟﻌﻘﻼﻧﻳﺔ ﻓﻲ ﻣﻭﺍﺟﻬﺔ ﻣﻥ‬ ‫ﻳﺳﻣّﻭﻧﻬﻡ ﺇﺭﻫﺎﺑﻳﻳﻥ ﻭﻣﺗﻁﺭﻓﻳﻥ ﻭﺃﺻﻭﻟﻳﻳﻥ ﺟﺎﻣﺩﻳﻥ‪.‬‬ ‫ﻟﺫﻟﻙ ﻣ ّﺩﺕ ﺃﻣﻳﺭﻛﺎ ﺃﻳﺩﻳﻬﺎ ﻟﺑﻌﺽ ﻗﻳﺎﺩﺍﺕ ﺍﻟﺣﺭﻛﺎﺕ ﻭﺍﻟﺭﻣﻭﺯ ﺍﻹﺳﻼﻣﻳﺔ ﺍﻟﺗﻲ ﺗﻣﻳﻝ‬ ‫ﻟﻬﺫﺍ ﺍﻟﻧﻬﺞ ﻭﻋﻘﺩﺕ ﻣﻌﻬﻡ ﺻﻔﻘﺎﺕ ﻋﻠﻰ ﺗﻣﻛﻳﻧﻬﻡ ﻣﻥ ﺍﻟﺣﻛﻡ ﻭﺍﻟﺳﻠﻁﺔ ﻭﺩﻋﻣﻬﻡ ﻓﻳﻬﺎ‬ ‫ﻣﻘﺎﺑﻝ ﺍﻟﺗﺯﺍﻣﻬﻡ ﺑـ‪:‬‬ ‫ﺃﻭﻻً‪ :‬ﺗﺷﺟﻳﻊ ﻭﺗﺄﻳﻳﺩ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺣﻘﻭﻕ ﺍﻹﻧﺳﺎﻥ ﺍﻟﻣﻌﺗﺭﻑ ﺑﻬﺎ ﺩﻭﻟﻳﺎ ً _ﺑﻣﺎ ﻓﻳﻬﺎ‬ ‫ﺍﻟﻣﺳﺎﻭﺍﺓ ﺑﻳﻥ ﺍﻟﺟﻧﺳﻳﻥ ﻭﺣﺭﻳﺔ ﺍﻟﻌﺑﺎﺩﺓ_ ﻭﺫﻟﻙ ﻳﻘﺗﺿﻲ ﺍﻻﻟﺗﺯﺍﻡ ﺑﺎﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻛﻣﺎ‬ ‫ﺗﻔﻬﻡ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺗﻘﻠﻳﺩ ﺍﻟﻐﺭﺑﻲ‪ ،‬ﻭﺍﻟﻣﻭﺍﻓﻘﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺷﺭﻋﻳﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻻ ﺗﺻﺩﺭ ﺇﻻ‬ ‫ﻋﻥ ﺇﺭﺍﺩﺓ ﺍﻟﺷﻌﻭﺏ ﺍﻟﺗﻲ ﻳﺗﻡ ﺍﻟﺗﻌﺑﻳﺭ ﻋﻧﻬﺎ ﻣﻥ ﺧﻼﻝ ﺍﻻﻧﺗﺧﺎﺑﺎﺕ ﺍﻟﺣﺭﺓ‬ ‫ﻭﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ‪ ،‬ﻭﻫﺫﺍ ﺷﺭﻁ ﺃﺳﺎﺳﻲ ﻓﻲ ﺗﻌﺭﻳﻑ "ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ"‪.‬‬ ‫ﺛﺎﻧﻳﺎ ً‪ :‬ﺍﻟﻘﺑﻭﻝ ﺑﻣﺻﺩﺭ ﻟﻠﻘﻭﺍﻧﻳﻥ ﻏﻳﺭ ﻗﺎﺋﻡ ﻋﻠﻰ ﺃﺳﺱ ﻁﺎﺋﻔﻳﺔ‪ ،‬ﻓﻲ ﺇﺷﺎﺭﺓ ﻟﻠﻌﻘﻳﺩﺓ‬ ‫ﺍﻹﺳﻼﻣﻳﺔ‪ .‬ﻓﺎﻟﺧﻁ ﺍﻟﻔﺎﺻﻝ ﺑﻳﻥ "ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ" ﻭﺍﻷﺻﻭﻟﻳﻳﻥ ﻫﻭ ﺍﻟﻣﻧﺎﺩﺍﺓ‬ ‫ﺑﺗﻁﺑﻳﻕ ﺍﻟﺷﺭﻳﻌﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺗﻔﺳﻳﺭﺍﺕ ﺍﻟﻣﺣﺎﻓﻅﺔ ﻟﻠﺷﺭﻳﻌﺔ ﺗﺗﻧﺎﻗﺽ ﻣﻊ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ‬ ‫ﻭﺣﻘﻭﻕ ﺍﻹﻧﺳﺎﻥ‪ .‬ﻭﻫﻧﺎ ﻳﻌﺭﻑ "ﺍﻹﺳﻼﻣﻳﻭﻥ ﺍﻟﻣﻌﺗﺩﻟﻭﻥ" ﺃﻧﻔﺳﻬﻡ ﺑﺄﻧﻬﻡ ﻳﺭﻳﺩﻭﻥ ﺇﻳﺟﺎﺩ‬ ‫ﺩﻭﻟﺔ ﻣﺩﻧﻳﺔ ﻭﻟﻳﺳﺕ ﺩﻳﻧﻳﺔ‪ ،‬ﻣﺗﺟﺎﻫﻠﻳﻥ ﺃﻥ ﺳﺑﺏ ﺗﺳﻣﻳﺔ ﺍﻟﺩﻭﻟﺔ ﺑﺎﻟﻣﺩﻧﻳﺔ ﻳﻌﻭﺩ ﺇﻟﻰ ﻛﻭﻥ‬ ‫ﻣﺻﺩﺭ ﺍﻟﺗﺷﺭﻳﻊ ﻓﻳﻬﺎ ﻫﻭ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻟﻣﺩﻧﻲ‪.‬‬ ‫ﺛﺎﻟﺛﺎ ً‪ :‬ﺍﺣﺗﺭﺍﻡ ﺍﻟﺗﻧﻭّ ﻉ ﺍﻟﺳﻳﺎﺳﻲ ﻭﺍﻟﺩﻳﻧﻲ ﻭﺍﻟﺛﻘﺎﻓﻲ ﻣﻊ ﺍﻟﺗﺭﻛﻳﺯ ﻋﻠﻰ ﺍﺣﺗﺭﺍﻡ ﺣﻘﻭﻕ‬ ‫ﺍﻟﻣﺭﺃﺓ ﻭﺍﻷﻗﻠﻳﺎﺕ ﺍﻟﺩﻳﻧﻳﺔ‪ ،‬ﻓـ"ﺍﻹﺳﻼﻣﻳﻭﻥ ﺍﻟﻣﻌﺗﺩﻟﻭﻥ" ﻳﺟﺏ ﺃﻥ ﻳﺭﺣّ ﺑﻭﺍ ﺑﺎﻟﺣﺭﻛﺎﺕ‬ ‫ﺍﻟﻧﺳﺎﺋﻳﺔ ﻭﺍﻟﺗﻌﺩﺩﻳﺔ ﺍﻟﺩﻳﻧﻳﺔ ﻭﺍﻟﺣﻭﺍﺭ ﺑﻳﻥ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺃﻥ ﻳﻌﺗﺭﻓﻭﺍ ﺑﺄﻥ ﺍﻟﺗﻌﻠﻳﻣﺎﺕ ﺍﻟﻭﺍﺭﺩﺓ‬ ‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺳﻧﺔ ﻭﺍﻟﺗﻲ "ﺗﻣﻳّﺯ" ﺍﻟﺭﺟﻝ ﻋﻥ ﺍﻟﻣﺭﺃﺓ _ﻣﺛﻝ ﺣﺻﻭﻝ ﺍﻷﻧﺛﻰ ﻋﻠﻰ‬ ‫ﻧﺻﻑ ﻧﺻﻳﺏ ﺍﻟﺫﻛﺭ ﻓﻲ ﺍﻟﻣﻳﺭﺍﺙ_ ﻳﺟﺏ ﺃﻥ ﻳُﻌﺎﺩ ﺗﻔﺳﻳﺭﻫﺎ ﻓﻲ ﻅﻝ ﺍﻟﻔﺎﺭﻕ ﺍﻟﺯﻣﻧﻲ‬

‫~ ‪~ 17‬‬

‫ﻭﺍﻟﻅﺭﻓﻲ‪ ،‬ﻭﺃﻧﻬﻡ ﻳﺅﻳّﺩﻭﻥ ﺍﻟﻣﺳﺎﻭﺍﺓ ﺍﻟﻘﺎﻧﻭﻧﻳﺔ ﺍﻟﻛﺎﻣﻠﺔ ﻓﻲ ﺍﻟﻣﻭﺍﻁﻧﺔ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‬ ‫ﻭﻏﻳﺭ ﺍﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻭﺑﺧﺎﺻﺔ ﻣﺎ ﻳﺗﻌﻠﻕ ﺑﺈﻟﻐﺎء ﻓﻛﺭﺓ ﺍﻟﺟﺯﻳﺔ‪.‬‬ ‫ﺭﺍﺑﻌﺎ◌ً ‪ :‬ﻣﻌﺎﺭﺿﺔ ﺍﻹﺭﻫﺎﺏ ﻛﻣﺎ ﻳﻔﻬﻣﻪ ﺍﻟﻐﺭﺏ ﻭﺃﻱ ﺷﻛﻝ ﺁﺧﺭ ﻣﻥ ﺃﺷﻛﺎﻝ ﺍﻟﻌﻧﻑ‬ ‫ﺿ ّﺩ ﺍﻟﻣﺩﻧﻳﻳﻥ‪ ،‬ﻭﺍﻋﺗﺑﺎﺭ ﺍﻟﻌﻣﻠﻳﺎﺕ ﺍﻻﻧﺗﺣﺎﺭﻳﺔ ﺇﺭﻫﺎﺑﺎ ً ﻏﻳﺭ ﻣﺷﺭﻭﻉ‪ .‬ﻭﺍﻟﻐﺎﻳﺔ ﺍﻟﻘﺻﻭﻯ‬ ‫ﻣﻥ ﻭﺭﺍء ﺫﻟﻙ ﻫﻭ ﺿﺭﺏ ﻣﻔﻬﻣﻭﻡ ﺍﻟﺟﻬﺎﺩ ﻭﺗﺟﺭﻳﻣﻪ ﺩﻭﻟﻳﺎ ﻛﺧﻁﻭﺓ ﻹﺯﺍﺣﺗﻪ ﻣﻥ‬ ‫ﺍﻟﺛﻘﺎﻓﺔ ﻭﺍﻟﻔﻛﺭ ﻋﻧﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﺧﺎﺻﺔ ﻓﻲ ﻣﻧﺎﻫﺞ ﺍﻟﺗﻌﻠﻳﻡ ﻭﺧﻁﺏ ﺍﻟﺟﻣﻌﺔ‪.‬‬ ‫ﻓﻬﺫﻩ ﻫﻲ ﺍﻹﺳﺗﺭﺍﺗﻳﺟﻳﺔ ﺍﻷﻣﻳﺭﻛﻳﺔ ﺍﻟﺟﺩﻳﺩﺓ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﺳﺗﺭﺍﺗﻳﺟﻳﺔ ﺗﻘﻭﻡ‬ ‫ﻋﻠﻰ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﻘﻭّ ﺓ "ﺍﻟﻧﺎﻋﻣﺔ" ﻣﻥ ﺧﻼﻝ ﺩﻋﻡ "ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ" ﻭﺍﻟﺗﺭﻛﻳﺯ‬ ‫ﻋﻠﻰ ﺍﻟﻭﺟﻭﺩ ﺍﻹﻗﺗﺻﺎﺩﻱ ﻭﺍﻟﺳﻳﺎﺳﻲ ﻭﺍﻟﻣﺩﻧﻲ ﻭﺍﻻﺳﺗﺧﺑﺎﺭﺍﺗﻲ ﻭﺣﻛﻡ ﺍﻟﺳﻔﺎﺭﺍﺕ ﺑﺩﻻً‬ ‫ﻣﻥ ﺍﻟﻭﺟﻭﺩ ﺍﻟﻌﺳﻛﺭﻱ‪.‬‬ ‫ﻫﻛﺫﺍ ﺳﺎﺭﺕ ﺃﻣﻳﺭﻛﺎ ﻣﻊ "ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ" ﻓﻲ ﺗﺭﻛﻳﺎ‪ ،‬ﻓﻣﻛﻧﺗﻬﻡ ﻣﻥ ﺍﻟﻭﺻﻭﻝ‬ ‫ﺇﻟﻰ ﺍﻟﺣﻛﻡ ﻭﺩﻋّﻣﺗﻬﻡ ﻓﻳﻪ‪ ،‬ﻓﺎﻧﺗﻬﺟﻭﺍ ﻋﻠﻣﺎﻧﻳﺔ ﺍﻟﺩﻭﻟﺔ ﻭﻁﺑﻘﻭﺍ ﺍﻟﺭﺃﺳﻣﺎﻟﻳﺔ ﻓﻲ ﺍﻟﻣﺳﺗﻭﻯ‬ ‫ﺍﻹﻗﺗﺻﺎﺩﻱ ﻭﺳﺎﺭﻭﺍ ﻓﻲ ﺍﻟﻠﻳﺑﺭﺍﻟﻳﺔ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻓﻲ ﺃﺩﻕ ﺗﻔﺎﺻﻳﻠﻬﺎ‪ ،‬ﺛﻡ ﺟﻌﻠﺕ ﻣﻧﻬﻡ‬ ‫ﻧﻣﻭﺫﺟﺎ ً ﻳُﺣﺗﺫﻯ‪ ،‬ﻓﺎﻗﺗﻔﺕ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻡ ﺣﺭﻛﺔ ﺍﻟﻧﻬﺿﺔ ﺑﺗﻭﻧﺱ ﻭﺍﻹﺧﻭﺍﻥ ﻓﻲ ﻣﺻﺭ‪،‬‬ ‫ﻭﺍﻟﺣﺑﻝ ﻋﻠﻰ ﺍﻟﻐﺎﺭﺏ‪.‬‬ ‫ﻓﻬﺫﺍ ﺩﺍﻫﻳﺔ ﺃﻣﻳﺭﻛﺎ ﺍﻟﺧﺑﻳﺭ ﻭﺍﻟﻣﺗﺧﺻﺹ ﻓﻲ ﺷﺅﻭﻥ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﻭﺯﻳﺭ ﺧﺎﺭﺟﻳﺗﻬﺎ‬ ‫ﺍﻷﺳﺑﻕ "ﻫﻧﺭﻱ ﻛﻳﺳﻧﺟﺭ" ﻳﺻﺭﺡ ﻓﻲ ﺃﻳﻠﻭﻝ‪/‬ﺳﺑﺗﻣﺑﺭ ‪ 2012‬ﻗﺎﺋﻼ ‪":‬ﺇﻥ ﻫﻧﺎﻙ ﺳﺑﻊ‬ ‫ﺩﻭﻝ ﻋﺭﺑﻳﺔ ﺗﻣﺛﻝ ﺃﻫﻣﻳﺔ ﺍﺳﺗﺭﺍﺗﻳﺟﻳﺔ ﻭﺍﻗﺗﺻﺎﺩﻳﺔ ﻟﻠﻭﻻﻳﺎﺕ ﺍﻟﻣﺗﺣﺩﺓ‪ ،‬ﻭﻛﻝ ﺍﻷﺣﺩﺍﺙ‬ ‫ﺍﻟﺗﻲ ﺗﺟﺭﻱ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﻭﻝ ﺗﺳﻳﺭ ﺑﺷﻛﻝ ﻣﺭﺿﻲ ﻟﻠﻭﻻﻳﺎﺕ ﺍﻟﻣﺗﺣﺩﺓ ﻭﻁﺑﻘﺎ ً ﻟﻠﺳﻳﺎﺳﺎﺕ‬ ‫ﺍﻟﻣﺭﺳﻭﻣﺔ ﻟﻬﺎ ﻣﻥ ﻗﺑﻝ"‪.‬‬

‫~ ‪~ 18‬‬

‫ﺣﻘﻳﻘﺔ "ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ"‬ ‫ﻭﺃﻣﺎ ﺍﻟﺫﻱ ﺳُﻣﻲ ﺑـ"ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ" ﻭﻣﺎ ﺷﻬﺩﻩ ﻣﻥ ﺍﻧﺗﻔﺎﺿﺎﺕ ﺃﺳﻘﻁﺕ ﺑﻌﺽ‬ ‫ﺍﻷﻧﻅﻣﺔ ﺍﻟﻣﺳﺗﺑﺩﺓ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﺍﻟﻌﺭﺑﻳﺔ ﻭﻻ ﻳﺯﺍﻝ ﻳﻭﺍﺻﻝ ﺻﻳﺣﺎﺗﻪ ﺍﻟﺗﻐﻳﻳﺭﻳﺔ ﺣﺗﻰ‬ ‫ﺍﻵﻥ‪ ،‬ﻓﺈﻥ ﺣﻘﻳﻘﺗﻪ ﻟﻳﺳﺕ ﻛﻣﺎ ﻳﺭﻭﺝ ﻟﻬﺎ ﺍﻹﻋﻼﻡ ﺍﻟﺩﻭﻟﻲ ﻭﺍﻹﻗﻠﻳﻣﻲ ﻭﻳﺗﻡ ﺗﺳﻭﻳﻘﻪ‬ ‫ﻟﻌﺎﻣﺔ ﺍﻟﻧﺎﺱ ﺑﺎﻟﻛﺫﺏ ﻭﺍﻟﺗﺿﻠﻳﻝ‪ ،‬ﺫﻟﻙ ﺃﻥ ﻛﻣّﺎ ﻫﺎﺋﻼً ﻣﻥ ﺍﻟﺭﻳﺏ ﻳﺧﻳّﻡ ﻋﻠﻰ ﺗﻠﻙ‬ ‫ﺍﻟﺭﻭﺍﻳﺎﺕ ﺣﻭﻝ ﺗﻠﻙ ﺍﻷﺣﺩﺍﺙ‪.‬‬ ‫ﻓﺎﻵﻥ ﻭﺑﻌﺩ ﺃﻥ ﻫﺩﺃﺕ ﺍﻟﻌﺎﺻﻔﺔ ﻭﺃﻣﻛﻥ ﻟﻺﻧﺳﺎﻥ ﺃﻥ ﻳﻔﻛﺭ ﺑﻌﻳﺩﺍً ﻋﻥ ﺿﻐﻁ ﺍﻷﺣﺩﺍﺙ‬ ‫ﻭﺗﺳﻠﻁ ﺍﻟﺭﺅﻳﺔ ﺍﻵﺣﺎﺩﻳﺔ ﻟﻬﺎ‪ ،‬ﻭﺑﻌﺩ ﻅﻬﻭﺭ ﻣﻌﻁﻳﺎﺕ ﺍﻟﻔﻬﻡ ﻭﺍﻟﺗﺣﻠﻳﻝ ﺑﻣﺎ ﻳﻣ ّﻛﻥ ﻣﻥ‬ ‫ﻗﺭﺍءﺓ ﺩﻗﻳﻘﺔ ﻭﻣﺗﺄﻧﻳﺔ ﻟﻠﻣﺷﻬﺩ‪ ،‬ﻧﺅﻛﺩ ﺃﻥ ﺍﻟﺫﻱ ﺟﺭﻯ ﻫﻭ ﺃﻗﺭﺏ ﺷﻲء ﻟﻸﻣﺭ ﺍﻟﺫﻱ ﺩﺑّﺭ‬ ‫ﺑﻠﻳﻝ‪ ،‬ﺇﺫ ﻟﻡ ﻳﻌﺩ ﺧﺎﻓﻳﺎ ً ﻋﻠﻰ ﺍﻟﻌﻘﻼء ﺑﺄﻥ ﺍﻷﺯﻣﺔ ﺍﻟﺗﻲ ﺃﻁﻠﻘﺕ ﻋﻠﻳﻬﺎ ﺃﻣﻳﺭﻛﺎ ﺍﺳﻡ‬ ‫"ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ" ﺗﺗﺟﻪ ﻓﻲ ﻣﺳﺎﺭ "ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ"‪ ،‬ﻭﻫﻲ ﻣﺅﺍﻣﺭﺓ‬ ‫ﻛﺑﺭﻯ ﻏﺎﻳﺗﻬﺎ ﺇﻧﺗﺎﺝ ﺛﻘﺎﻓﺔ ﺟﺩﻳﺩﺓ ﻓﻲ ﺍﻟﺳﻳﺎﺳﺔ ﻭﺍﻟﻧﻅﻡ ﺍﻹﻗﺗﺻﺎﺩﻳﺔ ﻭﺍﻟﺗﻌﻠﻳﻣﻳﺔ‬ ‫ﻭﺍﻟﺛﻘﺎﻓﻳﺔ‪ ،‬ﺗﺳﻌﻰ ﺃﻣﻳﺭﻛﺎ ﻟﺗﺛﺑﻳﺗﻬﺎ ﻋﺑﺭ ﻣﺎ ﺳﻣّﻲ ﺑـ"ﺛﻭﺭﺍﺕ ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ" ﺍﻟﺗﻲ‬ ‫ﺍﺣﺗﺿﻧﺗﻬﺎ ﻭﻣﻭّ ﻟﺗﻬﺎ ﺑﺷﻛﻝ ﺧﻔﻲّ ﺣﺗﻰ ﺑﺩﺃﺕ ﺧﻳﻭﻁ ﺍﻟﻣﺅﺍﻣﺭﺓ ﺗﺗﺿﺢ ﻭﺍﻟﻠﻣﺳﺎﺕ‬ ‫ﺍﻟﻐﺭﺑﻳﺔ ﺍﻷﻣﻳﺭﻛﻳﺔ ﺍﻟﺧﺑﻳﺛﺔ ﺗﻅﻬﺭ ﻋﻠﻰ ﺍﻟﺳﻁﺢ‪.‬‬ ‫ﻭﻅﻬﺭﺕ ﺍﻟﺻﻭﺭﺓ ﺃﻛﺛﺭ ﻭﺿﻭﺣﺎ ً ﻣﻥ ﺧﻼﻝ ﺗﺣﻠﻳﻝ ﺻﺣﻳﻔﺔ "ﺍﻟﻐﺎﺭﺩﻳﺎﻥ" ﺍﻟﺑﺭﻳﻁﺎﻧﻳﺔ‬ ‫ﺍﻟﺗﻲ ﺭﺃﺕ "ﺃﻥ ﺍﻟﻐﺭﺏ ﻻ ﻳﻛﻝ ﻭﻻ ﻳﻣﻝ ﺃﺑﺩﺍً ﻓﻲ ﺳﻌﻳﻪ ﻟﻠﺳﻳﻁﺭﺓ ﻋﻠﻰ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ‬ ‫ﻣﻬﻣﺎ ﻛﺎﻧﺕ ﺍﻟﻌﻘﺑﺎﺕ" ﻣﻌﻳﺩﺓ ﺇﻟﻰ ﺍﻟﺫﺍﻛﺭﺓ ﺣﻘﺑﺔ ﺍﻻﺳﺗﻌﻣﺎﺭ ﺍﻟﻐﺭﺑﻲ ﺍﻟﻣﺑﺎﺷﺭ ﻟﻠﺑﻠﺩﺍﻥ‬ ‫ﺍﻟﻌﺭﺑﻳﺔ ﻭﺍﻹﺳﻼﻣﻳﺔ ﺑﻌﺩ ﺗﻘﺳﻳﻣﻬﺎ‪ ،‬ﻭﺃﻛﺩﺕ "ﺃﻥ ﺃﻣﻳﺭﻛﺎ ﻭﺣﻠﻔﺎﺋﻬﺎ ﻋﻣﻠﻭﺍ ﻋﻠﻰ‬ ‫ﺗﺭﻭﻳﺽ "ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ" ﻭﺇﺻﻌﺎﺩﻫﻡ ﺇﻟﻰ ﺍﻟﺣﻛﻡ" ﻭﻓﻲ ﺃﻳﺩﻳﻬﻡ ﻭﺛﻳﻘﺔ ﺗﻁﺑﻳﻕ‬ ‫ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺍﻟﺳﻳﺭ ﻓﻲ ﺳﻳﺎﺳﺎﺕ ﺍﻟﺳﻭﻕ ﺍﻟﺭﺃﺳﻣﺎﻟﻳﺔ ﺑﻌﻳﺩﺍً ﻋﻥ ﺃﺣﻛﺎﻡ ﺍﻹﺳﻼﻡ‬ ‫ﻭ"ﺗﻔﺳﻳﺭﺍﺕ ﺍﻟﺷﺭﻳﻌﺔ"‪.‬‬ ‫~ ‪~ 19‬‬

‫ﻭﻣﺎ ﻳﺟﺏ ﺃﻥ ﻻ ﻳﻐﻳﺏ ﻋﻥ ﺍﻟﺫﻫﻥ ﺃﻥ ﺍﻟﻐﺭﺏ ﻟﻡ ﻭﻟﻥ ﻳﺗﻧﺎﺯﻝ ﻋﻥ ﻣﺻﺎﻟﺣﻪ ﻓﻲ‬ ‫ﻣﻧﻁﻘﺔ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺑﺳﻬﻭﻟﺔ‪ ،‬ﻟﺫﻟﻙ ﻓﻬﻭ ﻟﻣﺎ ﺗﺑﻳّﻥ ﻟﻪ ﺃﻥ ﺍﻟﺣﻛﺎﻡ ﺍﻟﺭﻭﻳﺑﺿﺎﺕ‬ ‫ﺯﻋﻣﺎء ﺍﻷﻧﻅﻣﺔ ﺍﻻﺳﺗﺑﺩﺍﺩﻳﺔ ﺍﻟﺫﻳﻥ ﺣﺎﻓﻅﻭﺍ ﻋﻠﻰ ﺗﻠﻙ ﺍﻟﻣﺻﺎﻟﺢ ﻳﺳﻳﺭﻭﻥ ﺇﻟﻰ ﻧﻬﺎﻳﺗﻬﻡ‬ ‫ﻗﺭﺭ ﺍﺳﺗﺑﺎﻕ ﺍﻷﺣﺩﺍﺙ ﻓﺎﻋﺗﻣﺩ ﻁﺭﻳﻘﺔ ﺟﺩﻳﺩﺓ ﻓﻲ ﺍﻟﺳﻳﻁﺭﺓ‪ ،‬ﻭﻣﻥ ﻫﻧﺎ ﺟﺎءﺕ ﻓﻛﺭﺓ‬ ‫ﺍﻻﻧﺗﻔﺎﺿﺎﺕ ﺍﻟﺳﻠﻣﻳﺔ ﺍﻟﺗﻲ ﺑﺩﺃ ﺍﻹﻋﺩﺍﺩ ﻟﻬﺎ ﻣﻧﺫ ﻓﺗﺭﺓ ﺣﻛﻡ "ﺑﻭﺵ ﺍﻻﺑﻥ" ﻭﺗﺣﻭﻝ ﻧﻅﺭﺓ‬ ‫ﺍﻷﻣﻳﺭﻛﺎﻥ ﺇﻟﻰ "ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ"‪ ،‬ﻓﺑﻌﺩ ﺃﻥ ﻛﺎﻥ ﻳﻧﻅﺭ ﺇﻟﻳﻬﻡ ﻋﻠﻰ ﺃﻧﻬﻡ "ﺍﻵﺧﺭ‬ ‫ﺍﻟﻐﺭﻳﺏ" ﻭﺍﻟﻌﺩﻭّ ﺍﻟﻣﻭﺳﻭﻡ ﺑﺎﻹﺭﻫﺎﺏ ﻭﺍﻟﺗﺯﻣّﺕ ﺗﺣﻭّ ﻟﻭﺍ ﻓﻲ ﻧﻅﺭ ﺍﻷﻣﻳﺭﻛﺎﻥ ﺇﻟﻰ‬ ‫"ﺍﻷﻧﺎ ﺍﻟﺑﺩﻳﻝ" ﻭﺍﻟﻣﺭﻏﻭﺏ ﻓﻳﻪ ﺑﻌﺩﻣﺎ ﻋﻘﺩﺕ ﻣﻌﻬﻡ ﺻﻔﻘﺎﺕ ﻭﺍﻟﺗﺯﻣﻭﺍ ﺑﻣﺎ ﺃﻟﺯﻣﺗﻬﻡ ﺑﻪ‪.‬‬ ‫ﻓﻘﺩ ﺗﻛﻠﻡ ﻋﺷﺭﺍﺕ ﺍﻟﻣﻔﻛﺭﻳﻥ ﻭﺍﻟﺳﻳﺎﺳﻳﻳﻥ ﻭﺍﻟﻣﺣﻠﻠﻳﻥ ﻭﺍﻟﻛﺗﺎﺏ ﻋﻥ ﻫﺫﺍ ﺍﻟﻣﻭﺿﻭﻉ‬ ‫ﻭﺃﺷﺑﻌﻭﻩ ﺩﺭﺳﺎ ً ﻭﺗﺣﻠﻳﻼً ﻭﺗﻣﺣﻳﺻﺎ ً ﻭﺃﻛﺩﻭﺍ ﺑﻣﺎ ﻻ ﻳﺩﻉ ﻣﺟﺎﻻً ﻟﻠﺷﻙ ﺑﺄﻥ ﺃﻳﺎﺩ ﺧﺎﺭﺟﻳﺔ‬ ‫ﺗﺩﺧﻠﺕ ﻓﻲ ﻣﺳﺎﺭ ﺍﻷﺣﺩﺍﺙ ﻭﺳﺎﺭﺕ ﺑﻬﺎ ﻓﻲ ﺍﻟﻭﺟﻬﺔ ﺍﻟﺗﻲ ﺗﺭﻳﺩ ﻣﻊ ﺫﻟﻙ ﺍﻟﻣ ّﺩ ﺍﻟﺷﻌﺑﻲ‬ ‫ﺍﻟﺫﻱ ﻋﺎﻧﻰ ﺳﻧﻭﺍﺕ ﻁﻭﻳﻠﺔ ﻣﻥ ﻅﻠﻡ ﺍﻷﻧﻅﻣﺔ ﺍﻟﻔﺎﺳﺩﺓ ﻭﻋﺳﻔﻬﺎ‪ ،‬ﻛﻣﺎ ﺃﻛﺩﻭﺍ ﺃﻥ ﻣﺎ‬ ‫ﺳُﻣﻲ ﺑـ"ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ" ﻣﺎ ﻫﻭ ﺇﻻ ﻭﻫﻡ‪ ،‬ﻭﺃﻥ ﺃﻣﻳﺭﻛﺎ ﺑﻭﺍﺳﻁﺔ ﻣﺧﺎﺑﺭﺍﺗﻬﺎ ﻭﺁﻟﺗﻬﺎ‬ ‫ﺍﻹﻋﻼﻣﻳﺔ ﺍﻟﺿﺧﻣﺔ ﻫﻲ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﻭﺭﺍء ﺫﻟﻙ ﺑﻐﺎﻳﺔ ﺻﻳﺎﻏﺔ ﺍﻟﻣﻧﻁﻘﺔ ﻣﻥ ﺟﺩﻳﺩ‪ ،‬ﻫﺫﻩ‬ ‫ﺍﻟﺻﻳﺎﻏﺔ ﺍﻟﺗﻲ ﺗﺳﺗﻠﺯﻡ ﺗﻘﻭﻳﺽ ﻋﺭﻭﺵ ﺍﻟﺣﻛﺎﻡ ﺍﻟﺫﻳﻥ ﺍﺳﺗﻬﻠﻛﻭﺍ ﺑﻳﺩ ﺷﻌﻭﺑﻬﻡ ﺣﺗﻰ ﺇﺫﺍ‬ ‫ﻣﺎ ﺟﺎء ﺍﻟﺣﻛﺎﻡ ﺍﻟﺟﺩﺩ ﺗﺭﺍءﻯ ﻟﻠﺷﻌﻭﺏ ﺃﻧﻬﺎ ﻫﻲ ﺍﻟﺗﻲ ﺟﺎءﺕ ﺑﻬﻡ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﺻﺩﺩ ﺗﻡ‬ ‫ﺩﻓﻊ ﺷﺑﺎﺏ ﺍﻷﻣﺔ ﻟﺣﻣﻝ ﻣﻔﺎﻫﻳﻡ ﺍﻟﻐﺭﺏ ﻣﻥ ﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺩﻭﻟﺔ ﻣﺩﻧﻳﺔ ﻭﺗﻡ ﺗﺿﻠﻳﻠﻬﻡ‬ ‫ﺑﺄﻧﻬﺎ ﻻ ﺗﺧﺎﻟﻑ ﺍﻹﺳﻼﻡ ﻛﻣﺎ ﺗﻡ ﺗﻘﺻّﺩ ﺟﻌﻝ ﺗﻠﻙ ﺍﻟﻣﻔﺎﻫﻳﻡ ﻭﺍﻟﺷﻌﺎﺭﺍﺕ ﻭﻛﺄﻥ ﺍﻟﺷﻌﻭﺏ‬ ‫ﻫﻲ ﺍﻟﺗﻲ ﺍﺧﺗﺎﺭﺗﻬﺎ‪.‬‬

‫~ ‪~ 20‬‬

‫ﺍﻟﺗﺩﺭﻳﺏ ﻋﻠﻰ ﺍﻻﺣﺗﺟﺎﺝ ﺍﻟﺳﻠﻣﻲ‬ ‫ﻭﻟﺫﻟﻙ ﻭﻗﻊ ﺍﺳﺗﻐﻼﻝ ﻁﺎﻗﺔ ﺷﺑﺎﺏ ﺍﻷﻣﺔ ﻭﺍﻧﺩﻓﺎﻋﻬﻡ ﻓﺗﻠﻘﻭﺍ ﺗﺩﺭﻳﺑﺎﺕ ﻓﻲ ﺻﺭﺑﻳﺎ ﻋﻠﻰ‬ ‫ﺇﺫﺍﻋﺔ ﺍﻻﺿﻁﺭﺍﺑﺎﺕ ﻭﺗﻬﻳﻳﺞ ﺍﻟﺟﻣﻭﻉ ﻣﻥ ﺍﻟﻧﺎﺱ‪ ،‬ﻭﻗﺩ ﺃﻧﻔﻘﺕ ﺍﻟﺣﻛﻭﻣﺔ ﺍﻷﻣﻳﺭﻛﻳﺔ‬ ‫_ﺣﺳﺏ ﺭﺻﺩ ﻟﻭﻛﺎﻟﺔ ﺍﻷﻧﺑﺎء ﺍﻟﻔﺭﻧﺳﻳﺔ_ ﻋﻠﻰ ﻣﺳﺎﻋﺩﺓ ﺍﻟﻧﺷﻁﺎء ﻭﺣﻣﺎﻳﺔ ﺃﻧﻔﺳﻬﻡ ﻣﻥ‬ ‫ﺍﻻﻋﺗﻘﺎﻻﺕ ﻭﺍﻟﻣﻼﺣﻘﺎﺕ ﻣﻥ ﺟﺎﻧﺏ ﺍﻟﺣﻛﻭﻣﺎﺕ ﺍﻻﺳﺗﺑﺩﺍﺩﻳﺔ ﺧﻣﺳﻳﻥ ﻣﻠﻳﻭﻥ ﻳﻭﺭﻭ ﻓﻲ‬ ‫ﺍﻟﻌﺎﻣﻳﻥ ﻗﺑﻝ ﺍﻧﻁﻼﻕ ﺷﺭﺍﺭﺓ ﻣﺎ ﺳُﻣﻲ ﺑـ"ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ"‪ .‬ﻭﻫﻧﺎ ﺃﻛﺩ ﺍﻟﻠﻭﺍء ﺣﺳﺎﻡ‬ ‫ﺳﻭﻳﻠﻡ ﺍﻟﺧﺑﻳﺭ ﺍﻟﻣﺻﺭﻱ ﺍﻻﺳﺗﺭﺍﺗﻳﺟﻲ ﻓﻲ ﺣﻭﺍﺭ ﻣﻊ ﻗﻧﺎﺓ "ﺍﻟﺣﻳﺎﺓ ﺍﻟﻔﺿﺎﺋﻳﺔ" ﺃﻥ‬ ‫"ﺗﻘﺭﻳﺭ ﺍﻟﻣﻌﻬﺩ ﺍﻟﺩﻭﻟﻲ ﻟﺑﺣﻭﺙ ﺍﻟﻌﻭﻟﻣﺔ ﻓﻲ ﻭﺍﺷﻧﻁﻥ ﺃﻓﺎﺩ ﺑﺄﻥ ﻭﻛﺎﻻﺕ ﺍﻟﻣﺧﺎﺑﺭﺍﺕ‬ ‫ﺍﻷﻣﻳﺭﻛﻳﺔ ﻭﺍﻟﺑﻧﺗﺎﻏﻭﻥ ﻗﺎﻣﺎ ﺑﺈﻋﺩﺍﺩ ﻣﺧﻁﻁﺎﺕ ﻟﺗﻐﻳﻳﺭ ﺍﻷﻧﻅﻣﺔ ﺍﻟﺣﺎﻛﻣﺔ ﺑﻁﺭﻕ ﻏﻳﺭ‬ ‫ﺗﻘﻠﻳﺩﻳﺔ ﻭﺗﺑﺩﺃ ﺑﺗﺣﺭﻳﻙ ﻣﺟﻣﻭﻋﺎﺕ ﺷﺑﺎﺑﻳﺔ ﺗﺭﺗﺑﻁ ﺑﻭﺳﺎﺋﻝ ﺇﻟﻛﺗﺭﻭﻧﻳﺔ ﺗﻣﺎﺭﺱ‬ ‫ﺍﻻﺿﻁﺭﺍﺑﺎﺕ ﻭﺃﺳﺎﻟﻳﺏ ﺍﻟﻛﺭّ ﻭﺍﻟﻔﺭّ ﻭﺍﻟﺗﺣﺭﻙ ﻣﺛﻝ ﺃﺳﺭﺍﺏ ﺍﻟﻧﺣﻝ ﻭﺫﻟﻙ ﺑﻬﺩﻑ ﺧﻠﻕ‬ ‫ﺃﻧﻅﻣﺔ ﺣﻛﻡ ﻣﻭﺍﻟﻳﺔ ﻟﻠﻭﻻﻳﺎﺕ ﺍﻟﻣﺗﺣﺩﺓ ﺗﺳﻬﻡ ﻓﻲ ﺗﻧﻔﻳﺫ ﻣﺧﻁﻁﺎﺗﻬﺎ"‪.‬‬ ‫ﻓﻣﺎ ﺟﺭﻯ ﻓﻲ ﺗﻭﻧﺱ ﻭﻣﺻﺭ ﻭﺍﻟﻳﻣﻥ ﻭﻟﻳﺑﻳﺎ ﻭﺍﻵﻥ ﻓﻲ ﺳﻭﺭﻳﺎ ﻻ ﻳﺧﺭﺝ ﻋﻥ ﻫﺫﺍ‬ ‫ﺍﻻﺗﺟﺎﻩ‪ ،‬ﻭﻣﺎ ﺟﺭﻯ ﻟﻡ ﻳﻛﻥ ﻣﻊ ﺫﻟﻙ ﻭﻟﻳﺩ ﺻﺩﻓﺔ ﻭﻻ ﺳﻬﻭﺍً‪ ،‬ﺑﻝ ﺇﻥ ﺍﻟﻣﺗﺎﺑﻌﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ‬ ‫ﻭﺍﻟﻭﻋﻲ ﻋﻠﻰ ﺍﻷﺣﺩﺍﺙ ﻳﻔﺭﺿﺎﻥ ﻭﺟﻭﺩ ﻣﻧﻅﺭﻳﻥ ﻭﻣﻬﻧﺩﺳﻳﻥ ﻭﺃﺩﻭﺍﺕ ﻋﻣﻝ ﻭﺭﺍء‬ ‫ﻛﻝ ﺫﻟﻙ‪ ،‬ﻓﺎﻟﺫﻱ ﺟﺭﻯ ﻭﻳﺟﺭﻱ ﻓﻲ ﻫﺫﻩ ﺍﻟﺑﻠﺩﺍﻥ ﻻ ﻳﻣﻛﻥ ﺃﻥ ﻳﻛﻭﻥ ﺛﻭﺭﺓ ﻭﻻ ﻳﻌ ّﺩ ﻓﻲ‬ ‫ﺑﺎﺏ ﺍﻟﺛﻭﺭﺍﺕ؛ ﻷﻥ ﺍﻟﺛﻭﺭﺓ ﻓﻲ ﺍﻟﻣﺟﺗﻣﻊ ﻳﻔﺗﺭﺽ ﺃﻥ ﺗﺳﺑﻘﻬﺎ ﺛﻭﺭﺓ ﻓﻛﺭﻳﺔ ﻋﺎﺭﻣﺔ‬ ‫ﺗﻣﻬّﺩ ﻟﻬﺎ‪ ،‬ﻭﺍﻟﺛﻭﺭﺓ ﺍﻟﻔﻛﺭﻳﺔ ﻻ ﺑ ّﺩ ﺃﻥ ﺗﻬﻲء ﻟﻭﻋﻲ ﻋﺎﻡ ﻳﻧﺑﺛﻕ ﻋﻧﻪ ﺭﺃﻱ ﻋﺎﻡ ﻋﻠﻰ‬ ‫ﻓﻛﺭﺓ ﻣﻌﻳﻧﺔ ﻳﺭﺍﺩ ﺇﻳﺟﺎﺩﻫﺎ ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﺣﻳﺎﺓ ﺑﺩﻻً ﻋﻥ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﺳﺎﺋﺩﺓ‪،‬‬ ‫ﻓﺎﻟﺛﻭﺭﺓ ﻻ ﺗﺻﻧﻊ ﺻﻧﺎﻋﺔ ﻓﻭﺭﻳﺔ ﻭﺇﻧﻣﺎ ﺗﺗﻘﺩﻣﻬﺎ ﺇﺭﻫﺎﺻﺎﺕ ﻓﻛﺭﻳﺔ ﺗﻬﻲء ﻟﻬﺎ‪،‬‬ ‫ﻭﻳﺳﺗﺣﻳﻝ ﺃﻥ ﺗﻧﺟﺢ ﺑﻬﺫﺍ ﺍﻷﺳﻠﻭﺏ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﻓﻌﻝ ﺗﻐﻳﻳﺭﻱ ﺍﻧﻘﻼﺑﻲ ﺟﺫﺭﻱ ﻭﺷﺎﻣﻝ ﻻ‬ ‫ﻳﺗﻡ ﺑﻁﺭﻳﻘﺔ "ﺿﻐﻁﺔ ﻋﻠﻰ ﺍﻟﺯﺭ" ﻣﻥ ﻁﺭﻑ ﻗﻭﻯ ﺧﺎﺭﺟﻳﺔ ﻻ ﻳﺻ ّﺢ ﺃﻥ ﻳﺗﺻﻭّ ﺭ ﺃﺣﺩ‬ ‫ﺃﻧﻬﺎ ﺗﺳﻌﻰ ﻟﺗﺣﺭﻳﺭ ﺍﻟﺷﻌﻭﺏ‪ ،‬ﺑﻝ ﺇﻧﻬﺎ ﻻ ﺗﺭﻳﺩ ﺇﻻ ﻣﺻﺎﻟﺣﻬﺎ ﻓﻘﻁ‪.‬‬ ‫~ ‪~ 21‬‬

‫ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ ﻭﺍﻟﺣﺎﻟﺔ ﺍﻟﺗﻭﻧﺳﻳﺔ‬ ‫ﻭﻟﻭ ﺃﺧﺫﻧﺎ ﺗﻭﻧﺱ ﻣﺛﺎﻻً ﺑﺎﻋﺗﺑﺎﺭ ﺃﻧﻬﺎ ﻫﻲ ﺍﻟﺗﻲ ﺍﻧﻁﻠﻘﺕ ﻣﻧﻬﺎ ﺷﺭﺍﺭﺓ ﻣﺎ ﻳﺳﻣﻰ‬ ‫"ﺛﻭﺭﺍﺕ ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ"‪ ،‬ﻓﺈﻥ ﺍﻷﺣﺩﺍﺙ ﻟﻡ ﺗﻛﻥ ﻭﻟﻳﺩﺓ ﺍﻟﺳﺎﺑﻊ ﻋﺷﺭ ﻣﻥ ﻛﺎﻧﻭﻥ‬ ‫ﺛﺎﻧﻲ‪/‬ﺩﻳﺳﻣﺑﺭ ‪ 2010‬ﻋﺷﻳﺔ ﺣﺭﻕ "ﺍﻟﺑﻭﻋﺯﻳﺯﻱ" ﻟﻧﻔﺳﻪ‪ ،‬ﻭﻳﻛﻔﻲ ﺩﻟﻳﻼ ﻋﻠﻰ ﺫﻟﻙ ﻫﻭ‬ ‫ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺟﻠﻳﺔ ﺍﻷﻣﺭ ﻭﺍﺳﺗﻌﺭﺍﺽ ﺍﻷﺣﺩﺍﺙ ﺍﻟﺳﺎﺑﻘﺔ ﺍﻟﺗﻲ ﻫﻳّﺄﺕ ﻟﻼﻧﻔﺟﺎﺭ ﺍﻟﻌﺎﻡ‪.‬‬ ‫ﻓﻘﺩ ﺑﺩﺃﺕ ﺍﻷﺣﺩﺍﺙ ﻓﻲ ﺗﻭﻧﺱ ﺑﺗﺟﻣّﻊ ﻗﺎﻋﺩﺓ ﻋﺭﻳﺿﺔ ﻣﻥ ﺍﻷﺣﺯﺍﺏ ﻭﺍﻟﺟﻣﻌﻳﺎﺕ‬ ‫ﺍﻟﺣﻘﻭﻗﻳﺔ ﻭﻣﻧﻅﻣﺎﺕ ﻣﺎ ﻳﺳﻣّﻰ ﺑـ"ﺍﻟﻣﺟﺗﻣﻊ ﺍﻟﻣﺩﻧﻲ" ﺗﺣﺕ ﺟﺑﻬﺔ ﺃﻁﻠﻘﺕ ﻋﻠﻰ ﻧﻔﺳﻬﺎ‬ ‫ﺍﺳﻡ "ﺣﺭﻛﺔ ‪ 18‬ﺃﻛﺗﻭﺑﺭ ﻟﻠﺣﻘﻭﻕ ﻭﺍﻟﺣﺭﻳﺎﺕ" ﺍﻟﺗﻲ ﺗﺄﺳّﺳﺕ ﻋﺎﻡ ‪ 2005‬ﻭﺍﻟﺗﻲ‬ ‫ﺳﺎﺭﺕ ﺑﺩﻋﻡ ﺃﻣﻳﺭﻛﻲ ﻟﺗﻛﻭﻥ ﻧ ّﺩﺍ ﻟﻠﺗﻳﺎﺭ ﺍﻻﺳﺗﺋﺻﺎﻟﻲ ﺍﻟﺳﺎﺋﺩ ﻓﻲ ﺍﻟﺑﻼﺩ ﻭﻟﺗﻛﻭﻥ ﺃﻳﺿﺎ ً‬ ‫ﻗﻭﺓ ﻓﺎﻋﻠﺔ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺳﻳﺎﺳﻳﺔ ﺣﺳﺏ ﺍﻟﺷﺭﻭﻁ ﺍﻷﻣﻳﺭﻛﻳﺔ‪.‬‬ ‫ﻭﺍﻟﺫﻱ ﻳﺩﻓﻊ ﺇﻟﻰ ﺍﻟﻘﻭﻝ ﺑﺄﻥ "ﺣﺭﻛﺔ ‪ 18‬ﺃﻛﺗﻭﺑﺭ ﻟﻠﺣﻘﻭﻕ ﻭﺍﻟﺣﺭﻳﺎﺕ" ﻫﻲ ﻳﺩ ﺃﻣﻳﺭﻛﺎ‬ ‫ﻓﻲ ﺍﻟﺗﻐﻳﻳﺭ ﺍﻟﺳﻳﺎﺳﻲ ﺑﺗﻭﻧﺱ ﺃﻣﺭﻳﻥ‪:‬‬ ‫ﺃﻭﻻً‪ :‬ﺇﻥ ﺍﻟﺑﺭﻧﺎﻣﺞ ﺍﻟﺫﻱ ﻭﺿﻌﺗﻪ ﻳﺳﻳﺭ ﻓﻲ ﺇﻁﺎﺭ ﻣﺎ ﺗﻁﺎﻟﺏ ﺑﻪ ﺃﻣﻳﺭﻛﺎ ﻣﻥ "ﺣﺭﻳﺔ‬ ‫ﺍﻟﺗﻌﺑﻳﺭ ﻭﺍﻟﺻﺣﺎﻓﺔ‪ ،‬ﻭﺣﺭﻳﺔ ﺗﺄﺳﻳﺱ ﺍﻷﺣﺯﺍﺏ ﻭﺍﻟﺟﻣﻌﻳﺎﺕ ﻭﺭﻓﻊ ﺍﻟﻘﻳﻭﺩ ﻋﻥ ﻧﺷﺎﻁﻬﺎ‪،‬‬ ‫ﻭﺇﻁﻼﻕ ﺳﺭﺍﺡ ﺍﻟﻣﺳﺎﺟﻳﻥ ﺍﻟﺳﻳﺎﺳﻳﻳﻥ ﻭﻋﻭﺩﺓ ﺍﻟﻼﺟﺋﻳﻥ ﻭﺇﻋﺎﺩﺓ ﺍﻻﻋﺗﺑﺎﺭ ﺇﻟﻳﻬﻡ‪ ،‬ﻓﻲ‬ ‫ﺇﻁﺎﺭ ﻗﺎﻧﻭﻥ ﻟﻠﻌﻔﻭ ﺍﻟﻌﺎﻡ ﻳﺷﻣﻝ ﻛﻝ ﻣﻥ ﻁﺎﻟﻬﻡ ﺍﻟﻘﻣﻊ"‪.‬‬ ‫ﺛﺎﻧﻳﺎ ً‪ :‬ﻷﻧﻬﺎ ﺗﺿﻡ ﻗﺎﻋﺩﺓ ﻋﺭﻳﺿﺔ ﻣﻥ ﺍﻷﺣﺯﺍﺏ ﻭﺍﻟﺟﻣﻌﻳﺎﺕ ﺍﻷﻫﻠﻳﺔ ﻭﺍﻟﺣﻘﻭﻗﻳﺔ ﺍﻟﺗﻲ‬ ‫ﺗﺭﺗﺑﻁ ﺑﺄﻣﻳﺭﻛﺎ ﺃﻭ ﺗﺳﻳﺭ ﻭﻓﻕ ﺃﺟﻧﺩﺗﻬﺎ‪ ،‬ﻛﻣﺎ ﺗﺗﺑﻧﻰ ﻋﻣﻠﻳﺔ ﺍﻟﻣﺻﺎﻟﺣﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻣﻊ‬ ‫"ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ"‪ ،‬ﻭﻫﺫﻩ ﺍﻷﺣﺯﺍﺏ ﻫﻲ‪ :‬ﺍﻟﺣﺯﺏ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲ ﺍﻟﺗﻘﺩﻣﻲ‪ ،‬ﺣﺯﺏ‬ ‫ﺍﻟﻣﺅﺗﻣﺭ ﻣﻥ ﺃﺟﻝ ﺍﻟﺟﻣﻬﻭﺭﻳﺔ‪ ،‬ﺣﺯﺏ ﺍﻟﻌﻣﺎﻝ ﺍﻟﺷﻳﻭﻋﻲ ﺍﻟﺗﻭﻧﺳﻲ _ﺍﻟﺫﻱ ﺃﺻﺑﺢ‬ ‫ﺣﺯﺏ ﺍﻟﻌﻣﺎﻝ ﺍﻟﺗﻭﻧﺳﻲ_ ﺍﻟﺗﻛﺗﻝ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲ ﻣﻥ ﺃﺟﻝ ﺍﻟﻌﻣﻝ ﻭﺍﻟﺣﺭﻳﺎﺕ‪،‬‬ ‫ﺍﻟﻭﺣﺩﻭﻳﻭﻥ ﺍﻟﻧﺎﺻﺭﻳﻭﻥ‪ ،‬ﺣﺭﻛﺔ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﻳﻥ ﺍﻻﺷﺗﺭﺍﻛﻳﻳﻥ _ﺍﻟﻬﻳﺎﻛﻝ ﺍﻟﺷﺭﻋﻳﺔ_‬ ‫~ ‪~ 22‬‬

‫ﺣﺭﻛﺔ ﺍﻟﻧﻬﺿﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺟﻣﻌﻳﺎﺕ ﻓﻬﻲ‪ :‬ﺍﻟﺟﻣﻌﻳﺔ ﺍﻟﺩﻭﻟﻳﺔ ﻟﻣﺳﺎﻧﺩﺓ ﺍﻟﻣﺳﺎﺟﻳﻥ ﺍﻟﺳﻳﺎﺳﻳﻳﻥ‪،‬‬ ‫ﻣﺭﻛﺯ ﺗﻭﻧﺱ ﻻﺳﺗﻘﻼﻟﻳﺔ ﺍﻟﻘﺿﺎء ﻭﺍﻟﻣﺣﺎﻣﺎﺓ‪ ،‬ﺍﻟﺟﻣﻌﻳﺔ ﺍﻟﺗﻭﻧﺳﻳﺔ ﻟﻣﻘﺎﻭﻣﺔ ﺍﻟﺗﻌﺫﻳﺏ‪،‬‬ ‫ﺭﺍﺑﻁﺔ ﺍﻟﻛﺗﺎﺏ ﺍﻷﺣﺭﺍﺭ‪ ،‬ﺍﻟﻣﺟﻠﺱ ﺍﻟﻭﻁﻧﻲ ﻟﻠﺣﺭﻳﺎﺕ‪ ،‬ﻭﺩﺍﺩﻳﺔ ﻗﺩﻣﺎء ﺍﻟﻣﻘﺎﻭﻣﻳﻥ‪ ،‬ﻛﻣﺎ‬ ‫ﺗﺿﻡ "ﺣﺭﻛﺔ ‪ 18‬ﺃﻛﺗﻭﺑﺭ" ﺍﻟﻌﺩﻳﺩ ﻣﻥ ﺍﻟﺷﺧﺻﻳﺎﺕ ﺑﺻﻔﺗﻬﻡ ﺍﻟﻔﺭﺩﻳﺔ‪.‬‬ ‫ﺇﻥ ﺍﻟﻘﺻﺩ ﺍﻷﻣﻳﺭﻛﻲ ﺍﻟﺭﺋﻳﺳﻲ ﻣﻥ ﻭﺭﺍء ﺩﻋﻡ ﺗﺄﺳﻳﺱ "ﺣﺭﻛﺔ ‪ 18‬ﺃﻛﺗﻭﺑﺭ" ﻫﻭ‬ ‫ﺇﻳﺟﺎﺩ ﻓﺭﺯ ﺑﻳﻥ ﺍﻷﻭﺳﺎﻁ ﺍﻹﺳﻼﻣﻳﺔ "ﺍﻟﻣﻌﺗﺩﻟﺔ" ﺍﻟﺗﻲ ﺗﺅﻣﻥ ﺑﺎﻹﺻﻼﺡ ﺍﻟﺟﺯﺋﻲ‬ ‫ﻭﺑﺎﻟﻣﺷﺎﺭﻛﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ ﺿﻣﻥ ﺍﻟﻣﻧﻅﻭﻣﺔ ﺍﻟﺗﺷﺭﻳﻌﻳﺔ ﻟﻸﻧﻅﻣﺔ ﺍﻟﻘﺎﺋﻣﺔ ﻭﺑﻳﻥ ﺍﻷﻭﺳﺎﻁ‬ ‫ﺍﻹﺳﻼﻣﻳﺔ ﺍﻟﺗﻲ ﺗﺩﻋﻭ ﻟﻠﺗﻐﻳﻳﺭ ﺍﻟﺟﺫﺭﻱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺗﻠﻙ ﺍﻟﺗﻲ ﺗﺅﻣﻥ‬ ‫ﺑﺎﻟﻌﻣﻝ ﺍﻟﻣﺳﻠﺢ ﻛﺳﺑﻳﻝ ﻭﺣﻳﺩ ﻹﻗﺎﻣﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺳﻼﻣﻳﺔ‪ .‬ﻭﻫﺫﺍ ﻣﻥ ﺻﻣﻳﻡ ﺧﻁﺔ ﺃﻣﻳﺭﻛﺎ‬ ‫ﻓﻲ ﻣﺣﺎﺭﺑﺔ ﺍﻹﺳﻼﻡ ﺗﺣﺕ ﺷﻌﺎﺭ "ﻣﺣﺎﺭﺑﺔ ﺍﻹﺭﻫﺎﺏ" ﻛﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺩﺭﺍﺳﺔ ﺍﻟﺗﻲ‬ ‫ﺃﻋﺩﺗﻬﺎ ﻣﺅﺳﺳﺔ "ﺭﺍﻧﺩ" ﺑﻌﻧﻭﺍﻥ "ﺍﻹﺳﻼﻡ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲ ﺍﻟﻣﺩﻧﻲ"‪.‬‬ ‫ﻭﺍﻟﺫﻱ ﻳﺯﻳﺩ ﺍﻷﻣﺭ ﻳﻘﻳﻧﺎ ً ﺃﻥ ﻣﻛﻭّ ﻧﻲ "ﺣﺭﻛﺔ ‪ 18‬ﺃﻛﺗﻭﺑﺭ" ﺃﺳّﺳﻭﺍ ﻣﻧﺫ ﺍﻟﺑﺩﺍﻳﺔ "ﺍﻟﻣﻧﺗﺩﻯ‬ ‫ﺍﻟﻔﻛﺭﻱ ﺍﻟﺣﻭﺍﺭﻱ" ﺍﻟﺫﻱ "ﻭﺟﺩ ﻟﺗﻘﺭﻳﺏ ﺍﻟﻣﺳﺎﻓﺔ ﺍﻟﺗﻲ ﺗﻔﺻﻝ ﺍﻟﻌﻠﻣﺎﻧﻳﻳﻥ ﻋﻥ‬ ‫ﺇﺳﻼﻣﻳﻲ ﺣﺭﻛﺔ ﺍﻟﻧﻬﺿﺔ ﺣﻭﻝ ﺍﻟﻣﻭﻗﻑ ﻣﻥ ﺑﻌﺽ ﺍﻟﻘﺿﺎﻳﺎ ﺍﻷﺳﺎﺳﻳﺔ ﻓﻲ ﺍﻟﻔﻛﺭ‬ ‫ﻭﺍﻟﺳﻳﺎﺳﺔ"‪ ،‬ﻛﻣﺎ ﺃﻋﻠﻧﻭﺍ ﻓﻲ ﺃﻳﻠﻭﻝ‪/‬ﺳﺑﺗﻣﺑﺭ ‪ 2006‬ﻓﻲ ﺑﻳﺎﻥ ﺃﺻﺩﺭﺗﻪ ﺍﻟﺣﺭﻛﺔ ﺑﺄﻧﻬﺎ‬ ‫"ﻋﺎﺯﻣﺔ ﻋﻠﻰ ﺇﻁﻼﻕ ﻣﺑﺎﺩﺭﺍﺕ ﻭﺣﻣﻼﺕ ﻭﻁﻧﻳﺔ ـ ﺑﻳﻥ ﺍﻟﺩﺍﺧﻝ ﻭﺍﻟﻣﻬﺟﺭ ـ ﺣﻭﻝ‬ ‫ﺍﻟﺣﻘﻭﻕ ﻭﺍﻟﺣﺭﻳﺎﺕ ﺍﻟﺛﻼﺛﺔ"‪.‬‬ ‫ﻭﻣﺎ ﻳﺩﻋﻡ ﺫﻟﻙ ﺃﻳﺿﺎ ً ﻫﻭ ﺍﻟﺯﻳﺎﺭﺓ ﺍﻟﻣﻔﺎﺟﺋﺔ ﺍﻟﺗﻲ ﻗﺎﻡ ﺑﻬﺎ ﻭﻓﺩ ﻣﻥ ﺍﻟﺳﻔﺎﺭﺓ ﺍﻷﻣﻳﺭﻛﻳﺔ‬ ‫ﻓﻲ ﻣﻭﻓﻰ ﺷﻬﺭ ﺗﺷﺭﻳﻥ ﺃﻭﻝ‪/‬ﺃﻛﺗﻭﺑﺭ ‪ 2006‬ﺇﻟﻰ ﻣﻘﺭ ﺇﻗﺎﻣﺔ ﺍﻟﻘﻳﺎﺩﻱ ﺍﻟﺳﺎﺑﻕ ﻓﻲ‬ ‫ﺣﺭﻛﺔ ﺍﻟﻧﻬﺿﺔ "ﺣﻣﺎﺩﻱ ﺍﻟﺟﺑﺎﻟﻲ" _ﺭﺋﻳﺱ ﺍﻟﺣﻛﻭﻣﺔ ﺍﻟﻣﺅﻗﺗﺔ ﺣﺎﻟﻳﺎ ً_ ﻭﻳﺑﺩﻭ ﺃﻥ ﻫﺫﻩ‬ ‫ﺍﻟﺯﻳﺎﺭﺓ ﺍﻟﺗﻲ ﻓﺎﺟﺄﺕ ﺑﻌﺽ ﺃﻁﺭﺍﻑ ﺍﻟﺳﻠﻁﺔ ﺍﻟﻘﺎﺋﻣﺔ ﻭﻗﺗﻬﺎ ﻭﺃﺛﺎﺭﺕ ﻗﻠﻘﻬﺎ‪ ،‬ﻭﺍﺳﺗﻣﺭّﺕ‬ ‫ﺣﻭﺍﻟﻲ ﺛﻼﺙ ﺳﺎﻋﺎﺕ‪ ،‬ﻗﺩ ﺗﻁﺭّ ﻗﺕ ﺇﻟﻰ ﻗﺿﺎﻳﺎ ﻋﺩﻳﺩﺓ ﺗﺧﺹّ ﺣﺭﻛﺔ ﺍﻟﻧﻬﺿﺔ ﻭﺩﻭﺭﻫﺎ‬ ‫~ ‪~ 23‬‬

‫ﺍﻟﻣﺳﺗﻘﺑﻠﻲ ﻓﻲ ﺍﻟﺗﻐﻳﻳﺭ ﺍﻟﺫﻱ ﺗﺭﻳﺩﻩ ﺃﻣﻳﺭﻛﺎ ﻓﻲ ﺗﻭﻧﺱ ﻭﻣﻭﻗﻑ ﺍﻟﺣﺭﻛﺔ ﻣﻥ ﺍﻟﺳﻳﺎﺳﺔ‬ ‫ﺍﻷﻣﻳﺭﻛﻳﺔ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ‪.‬‬

‫ﻭﺻﻭﻝ ﺍﻹﺳﻼﻣﻳﻳﻥ ﻣﻥ ﺩﻭﻥ ﺍﻹﺳﻼﻡ‬ ‫ﻏﻳﺭ ﺃﻥ ﺃﻣﻳﺭﻛﺎ ﻣﻊ ﺩﻋﻣﻬﺎ "ﻟﻺﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ" ﻓﻲ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺍﻟﺣﻛﻡ ﻣﻥ‬ ‫ﺩﻭﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﺳﻳﺭ ﺑﻁﺭﻳﻘﺔ ﺍﻋﺗﺑﺎﻁﻳﺔ؛ ﻷﻥ ﺩﻭﺍﺋﺭ ﺻﻧﻊ ﺍﻟﻘﺭﺍﺭ ﺍﻷﻣﻳﺭﻛﻲ‬ ‫ﻻ ﺗﺗﺑﻧﻰ ﻣﺛﻝ ﻫﺫﻩ ﺍﻟﺳﻳﺎﺳﺎﺕ ﻭﺍﻟﻣﺷﺎﺭﻳﻊ ﺩﻭﻥ ﻗﺭﺍءﺓ ﻟﻛﻝ ﺍﻟﻔﺭﺿﻳﺎﺕ ﻭﺍﻻﺣﺗﻣﺎﻻﺕ‬ ‫ﺑﺎﻋﺗﺑﺎﺭ ﺃﻥ ﺃﻱ ﺍﻧﺯﻻﻕ ﺃﻭ ﺍﻧﻔﻼﺕ ﻧﺣﻭ ﺗﺑ ّﻧﻲ ﺳﻳﺎﺳﺎﺕ ﻻ ﺗﺧﺩﻡ ﺧﻁﺔ ﺍﻟﻭﻻﻳﺎﺕ‬ ‫ﺍﻟﻣﺗﺣﺩﺓ ﺳﻳﺩﻓﻊ ﻫﺫﻩ ﺍﻷﺧﻳﺭﺓ ﺇﻟﻰ ﺍﻟﺗﺩﺧﻝ ﺳﻭﺍء ﻣﺑﺎﺷﺭﺓ ﺃﻭ ﺑﺻﻔﺔ ﻏﻳﺭ ﻣﺑﺎﺷﺭﺓ‪.‬‬ ‫ﻓﻘﺑﻝ ﻋﺎﻣﻳﻥ ﺗﻘﺭﻳﺑﺎ ً ﺍﻧﺗﻔﺽ ﺍﻟﺷﻌﺏ ﻓﻲ ﺗﻭﻧﺱ ﺿ ّﺩ ﺍﻟﻘﻬﺭ ﻭﺍﻻﺳﺗﺑﺩﺍﺩ ﻭﺳﻳﺎﺳﺔ‬ ‫ﺍﻟﺗﺟﻭﻳﻊ ﻭﺇﺷﺎﻋﺔ ﺍﻟﻔﻘﺭ ﺍﻟﻣﻣﺛﻝ ﻓﻲ ﻁﺎﻏﻳﺔ ﺗﻭﻧﺱ ﻭﺯﺑﺎﻧﻳﺗﻪ‪ ،‬ﻓﻣﺎ ﺯﺍﻝ ﺍﻟﻧﺎﺱ ﺑﻪ‬ ‫ﻳﺩﺣﺭﻭﻧﻪ ﺷﻳﺋﺎ ً ﻓﺷﻳﺋﺎ ً ﻭﻫﻭ ﻳﺗﺭﺍﺟﻊ ﺍﻟﻘﻬﻘﺭﻯ ) ﻣﻥ ﺍﻟﻌﺻﺎﺑﺎﺕ ﺍﻟﺿﺎﻟﺔ ﺍﻟﻣﻠﺛﻣﺔ‪ ...‬ﺇﻟﻰ‬ ‫ﺍﻹﺭﻫﺎﺑﻳﻳﻥ‪ ...‬ﺇﻟﻰ ﺃﻧﺎ ﻓﻬﻣﺗﻛﻡ ( ﺣﺗﻰ ﺍﺿﻁﺭﻭﻩ ﺇﻟﻰ ﺍﻟﻔﺭﺍﺭ ﻣﻥ ﺃﺭﺽ ﺍﻹﺳﻼﻡ ﻓﻲ‬ ‫ﺗﻭﻧﺱ ﺇﻟﻰ ﻏﻳﺭ ﺭﺟﻌﺔ‪ ،‬ﺑﻌﺩ ﺃﻥ ﻋﺎﺙ ﺑﺗﻭﻧﺱ ﻓﺳﺎﺩﺍً ﻭﺇﻓﺳﺎﺩﺍً ﻣﺩﺓ ﺗﻘﺭﺏ ﻣﻥ ﺭﺑﻊ ﻗﺭﻥ‬ ‫ﺃﺫﺍﻗﻬﻡ ﻓﻳﻬﺎ ﺃﻟﻭﺍﻥ ﺍﻟﺗﺷﺭﻳﺩ ﻭﺍﻟﻌﺫﺍﺏ ﻭﻣﺭﺍﺭﺓ ﺍﻟﺟﻭﻉ ﻭﺍﻟﻔﻘﺭ ﺑﻌﺩ ﺃﻥ ﺃﻓﻘﺩﻫﻡ ﻛﺭﺍﻣﺗﻬﻡ‪،‬‬ ‫ﻭﺣﺎﺭﺑﻬﻡ ﻓﻲ ﺇﺳﻼﻣﻬﻡ ﺑﻛﻝ ﻣﺎ ﺃﻭﺗﻲ ﻣﻥ ﻗﻭﺓ ﻭﻧﻔﻭﺫ ﻫﻭ ﻭﺃﻋﻭﺍﻧﻪ ﻣﻥ ﺍﻟﻌﻠﻣﺎﻧﻳﻳﻥ‬ ‫ﺍﻻﺳﺗﺋﺻﺎﻟﻳﻳﻥ‪.‬‬ ‫ﻭﻗﺩ ﺃﺑﺩﻯ ﺃﺑﻧﺎء ﺗﻭﻧﺱ ﻭﺷﺑﺎﺑﻬﺎ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻷﻣﺗﻬﻡ ﻓﺿﻼً ﻋﻥ ﺍﻟﻌﺎﻟﻡ ﻣﻭﺍﻗﻑ ﺑﻁﻭﻟﻳﺔ‬ ‫ﺻﻠﺑﺔ ﻓﻲ ﻭﺟﻪ ﺍﻟﻣﺧﻠﻭﻉ ﻋﻣﻳﻝ ﺍﻷﻣﻳﺭﻛﺎﻥ ﺑﻌﺩ ﺣﺎﺩﺛﺔ ﺣﺭﻕ "ﺍﻟﺑﻭﻋﺯﻳﺯﻱ" ﻟﻧﻔﺳﻪ‪،‬‬ ‫ﻫﺫﻩ ﺍﻟﺣﺎﺩﺛﺔ ﻭﻣﺎ ﺗﺑﻌﻬﺎ ﻣﻥ ﺍﺿﻁﺭﺍﺑﺎﺕ ﻭﻗﻊ ﺍﺳﺗﻐﻼﻟﻬﺎ ﻣﻥ ﻁﺭﻑ ﺍﻟﺑﻌﺽ ﻓﻲ ﺗﻬﻳﻳﺞ‬ ‫ﺍﻟﺟﻣﻭﻉ ﻟﻭﺟﻭﺩ ﺃﺭﺿﻳﺔ ﺧﺻﺑﺔ ﻻﻧﺗﻔﺎﺿﺗﻬﻡ ﻋﻠﻰ ﺍﻹﻫﺎﻧﺔ ﻭﺍﻹﺫﻻﻝ ﻭﺍﻟﺟﻭﻉ ﻭﺍﻟﻔﻘﺭ‬ ‫ﻭﺍﻟﻅﻠﻡ ﺍﻟﺷﺩﻳﺩ ﺍﻟﺫﻱ ﺃﻭﻗﻌﻪ ﺑﻬﻡ ﺍﻟﻁﺎﻏﻳﺔ ﻭﺯﺑﺎﻧﻳﺗﻪ‪.‬‬ ‫~ ‪~ 24‬‬

‫ﻭﻗﺩ ﺣﺎﻥ ﺍﺳﺗﺑﺩﺍﻝ ﻫﺫﺍ ﺍﻟﻧﻅﺎﻡ ﺍﻟﺫﻱ ﺗﻌ ّﻔﻥ ﻭﺍﻧﺗﺷﺭﺕ ﺭﺍﺋﺣﺔ ﻋﻣﺎﻟﺗﻪ‪ ،‬ﻭﺍﻟﺫﻱ ﻗ ّﺩﺭﺕ‬ ‫ﺃﻣﻳﺭﻛﺎ ﺃﻧﻪ ﻫﺭﻡ ﻭﺍﻧﺗﻬﺕ ﺻﻼﺣﻳﺗﻪ ﺑﺄﻧﻅﻣﺔ ﺃﺧﺭﻯ ﻻ ﺗﻘﻝ ﻋﻣﺎﻟﺔ ﻋﻥ ﺳﺎﺑﻘﺗﻬﺎ ﻭﻟﻛﻥ‬ ‫ﻫﺫﻩ ﺍﻟﻣﺭﺓ ﻣﻥ ﺇﻧﺗﺎﺝ ﺷﻌﺑﻲ‪ ،‬ﺣﻳﺙ ﺃﻧﻬﺎ ﺃﺩﺭﻛﺕ ﻣﺩﻯ ﺍﻟﺣﺳﺎﺳﻳﺔ ﻋﻧﺩ ﺃﺑﻧﺎء ﺍﻷﻣﺔ‬ ‫ﺍﻹﺳﻼﻣﻳﺔ ﺗﺟﺎﻩ ﺍﻷﻧﻅﻣﺔ ﺍﻟﺗﻲ ﺗﺄﺗﻲ ﻣﻥ ﺑﻭﺍﺑﺎﺕ ﺍﻟﺳﻔﺎﺭﺓ ﺍﻷﻣﻳﺭﻛﻳﺔ‪.‬‬ ‫ﻭﻟﺫﻟﻙ ﻓﺈﻥ ﺃﻣﻳﺭﻛﺎ ﻭﻫﻲ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﺗﻣﻬﺩ ﻟﺗﻐﻳﻳﺭﺍﺕ ﻓﻲ ﺗﻭﻧﺱ _ﺑﻭﺍﺳﻁﺔ ﺳﻔﺎﺭﺗﻬﺎ‬ ‫ﻭﻛﺭ ﺍﻟﺗﺟﺳﺱ_ ﻣﻊ ﺃﻁﺭﺍﻑ ﺗﻭﻧﺳﻳﺔ ﺩﺍﺧﻝ ﺍﻟﺑﻼﺩ ﻭﺧﺎﺭﺟﻬﺎ ﺣﺎﻝ ﺍﻧﺗﻬﺎء ﺍﻟﻔﺗﺭﺓ‬ ‫ﺍﻟﺭﺋﺎﺳﻳﺔ ﺍﻷﺧﻳﺭﺓ ﻟﻠﻁﺎﻏﻳﺔ ﺑﺣﻠﻭﻝ ﺍﻟﻌﺎﻡ ‪ 2014‬ﺧﺷﻳﺕ ﻣﻥ ﺇﻣﻛﺎﻧﻳﺔ ﺧﺭﻭﺝ‬ ‫ﺍﻷﻭﺿﺎﻉ ﻋﻥ ﺍﻟﺳﻳﻁﺭﺓ ﻓﺳﺎﺭﻋﺕ ﺑﻭﺍﺳﻁﺔ ﺳﻔﺎﺭﺗﻬﺎ ﺑﺗﻭﻧﺱ ﻭﺃﻋﻭﺍﻧﻬﺎ ﺍﻟﻣﻧﺗﺷﺭﻳﻥ ﻓﻲ‬ ‫ﻋﺭﺽ ﺍﻟﺑﻼﺩ ﻭﻁﻭﻟﻬﺎ _ﻭﻣﺎ ﺃﻛﺛﺭﻫﻡ_ ﻟﻭﺿﻊ ﺗﺭﺗﻳﺑﺎﺕ ﺳﺭﻳﻌﺔ ﻟﻠﺳﻳﻁﺭﺓ ﻋﻠﻰ‬ ‫ﺍﻟﻣﻭﻗﻑ ﻭﺍﻟﻌﻣﻝ ﻋﻠﻰ ﺍﺳﺗﺑﺩﺍﻝ ﺣﻛﺎﻡ ﺟﺩﺩ ﻳﺣﻅﻭﻥ ﺑﺷﻌﺑﻳﺔ ﻭﻓﻘﺎ ً ﻟﻠﻣﻘﺎﻳﻳﺱ ﺍﻟﺗﻲ‬ ‫ﻭﺿﻌﺕ ﻷﻧﻅﻣﺔ ﺍﻟﺣﻛﻡ ﺃﻣﻳﺭﻛﻳﺎ ً ﺑﻌﻣﻳﻠﻬﺎ ﺯﻳﻥ ﺍﻟﻌﺎﺑﺩﻳﻥ‪.‬‬ ‫ﻓﻔﻲ ﺗﺻﺭﻳﺢ ﻟﻠﺭﺋﻳﺱ ﺍﻟﻔﺭﻧﺳﻲ ﺍﻟﺳﺎﺑﻕ "ﺳﺎﺭﻛﻭﺯﻱ" ﻋﻠﻰ ﻗﻧﺎﺓ ‪ 24‬ﺑﺗﺎﺭﻳﺦ ‪24‬‬ ‫ﻛﺎﻧﻭﻥ ﺛﺎﻧﻲ‪/‬ﻳﻧﺎﻳﺭ ‪ 2011‬ﻗﺎﻝ ‪":‬ﺃﻧﺎ ﻻ ﺃﻗﻭﻝ ﺃﻥ ﻓﻬﻡ ﻣﺎ ﻳﺣﺻﻝ ﻓﻲ ﺗﻭﻧﺱ ﻣﻥ‬ ‫ﺍﻟﺳﻬﻭﻟﺔ ﺑﻣﻛﺎﻥ‪ ،‬ﻏﻳﺭ ﺃﻧﻧﻲ ﺃﺭﻯ ﺃﻥ ﺍﻟﻛﺛﻳﺭﻳﻥ _ﻭﻳﻌﻧﻲ ﺑﻬﻡ ﺍﻷﻣﻳﺭﻛﺎﻥ_ ﻛﺎﻧﻭﺍ ﻋﻠﻰ‬ ‫ﺩﺭﺍﻳﺔ ﺗﺎﻣﺔ ﺑﻣﺎ ﻛﺎﻥ ﺳﻳﺣﺩﺙ ﺑﺎﻟﺿﺑﻁ‪ ،‬ﻭﺃﻧﺎ ﺃﺗﺳﺎءﻝ ﻣﺎﺫﺍ ﻛﺎﻥ ﺳﻳﺧﺳﺭ ﻫﺅﻻء ﻟﻭ‬ ‫ﺃﻁﻠﻌﻭﻧﺎ ﻋﻠﻰ ﺍﻷﻣﺭ ﻣﻥ ﻗﺑﻝ‪ ،‬ﺍﻷﻣﺭ ﺍﻟﺫﻱ ﻛﺎﻥ ﺳﻳﺟﻧﺑﻧﺎ ﺍﻟﻔﺭﺿﻳﺎﺕ"‪.‬‬ ‫ﻓﻘﺎﺩﺓ ﺍﻟﺟﻳﺵ ﻗﺩ ﺃﺧﺫﻭﺍ ﺃﻭﺍﻣﺭﻫﻡ ﺑﻌﺩﻡ ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺭﻣﻭﺯ ﺍﻟﻧﻅﺎﻡ‪ ،‬ﻭﺑﻌﺩﻡ ﺍﻟﺗﻌﺭﺽ‬ ‫ﻟﻠﺷﻌﺏ ﺃﺛﻧﺎء ﺍﻟﺗﻅﺎﻫﺭ ﻭﺍﻻﺣﺗﺟﺎﺝ؛ ﻹﻋﻁﺎء ﺻﻭﺭﺓ ﺣﺳﻧﺔ ﻋﻧﻪ ﻓﻲ ﺃﺫﻫﺎﻥ ﺍﻟﻧﺎﺱ‬ ‫ﺗﺅﻫﻠﻪ ﻟﺣﻣﺎﻳﺔ ﺍﻟﻧﻅﺎﻡ ﺍﻟﻘﺎﺩﻡ ﻭﺍﻟﺩﻓﺎﻉ ﻋﻧﻪ‪ ،‬ﻭﻋﻠﻰ ﺇﺛﺭ ﺍﻧﺗﺷﺎﺭ ﺍﻟﺟﻳﺵ ﻓﻲ ﺍﻟﺑﻼﺩ ﺃﺧﺫ‬ ‫ﻗﺎﺩﺓ ﺍﻟﺷﺭﻁﺔ ﺃﻭﺍﻣﺭﻫﻡ ﺑﺎﻹﻧﺳﺣﺎﺏ ﻣﻥ ﺍﻟﺷﺎﺭﻉ‪ ،‬ﺗﻣﻬﻳﺩﺍً ﻟﻁﺭﻳﻕ ﺗﻧﻔﻳﺫ ﺧﻁﺔ ﺃﻣﻳﺭﻛﺎ‬ ‫ﻓﻲ ﺍﻟﺗﻐﻳﻳﺭ ﻭﺍﻟﺗﻲ ﺗﺗﻣﺛﻝ ﻓﻲ ﺗﺷﻛﻳﻝ ﺣﻛﻭﻣﺔ ﺍﻧﺗﻘﺎﻟﻳﺔ ﻣﻬﻣﺗﻬﺎ ﺍﻹﻋﺩﺍﺩ ﻻﻧﺗﺧﺎﺑﺎﺕ‬ ‫ﺍﻟﻣﺟﻠﺱ ﺍﻟﺗﺄﺳﻳﺳﻲ ﻭﺍﻧﺗﺧﺎﺏ ﺭﺋﻳﺱ ﻟﻠﺟﻣﻬﻭﺭﻳﺔ‪ ،‬ﻭﺑﺫﻟﻙ ﺗﻛﻭﻥ ﺃﻣﻳﺭﻛﺎ ﻗﺩ ﻭﺭّ ﺛﺕ ﺣﻛﻡ‬ ‫ﺗﻭﻧﺱ ﻟﻠﻌﻣﻼء ﺍﻟﺟﺩﺩ ﺍﻟﺫﻳﻥ ﻳﺭﺗﺿﻳﻬﻡ ﺍﻟﺷﻌﺏ ﻓﻲ ﺗﻭﻧﺱ ﺑﻌﺩ ﺗﺿﻠﻳﻝ ﺃﻣﻳﺭﻛﺎ ﻟﻪ‪.‬‬ ‫~ ‪~ 25‬‬

‫ﺍﻟﺛﻭﺭﺍﺕ ﻭﺍﻟﺗﺿﻠﻳﻝ ﺍﻟﺳﻳﺎﺳﻲ‬ ‫ﺇﻥ ﺃﻣﻳﺭﻛﺎ ﻣﺎﺭﺳﺕ ﻭﺗﻣﺎﺭﺱ ﺃﺧﻁﺭ ﻋﻣﻠﻳﺔ ﺗﺿﻠﻳﻝ ﺳﻳﺎﺳﻲ ﻟﻳﺱ ﻓﻲ ﺗﻭﻧﺱ ﻓﺣﺳﺏ‬ ‫ﻭﺇﻧﻣﺎ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻛﻠﻬﺎ ﻭﺧﺻﻭﺻﺎ ً ﻋﻧﺩﻣﺎ ﺍﺷﺗﻌﻠﺕ ﻣﺎ ﺳُﻣﻲ ﺑـ"ﺍﻟﺛﻭﺭﺍﺕ"‬ ‫ﺑﺎﻟﻣﻧﻁﻘﺔ ﺍﻟﻌﺭﺑﻳﺔ ﺍﺷﺗﻌﺎﻝ ﺍﻟﻧﺎﺭ ﻓﻲ ﺍﻟﻬﺷﻳﻡ ﺑﺳﺑﺏ ﺭﻏﺑﺗﻬﺎ ﻓﻲ ﺻﻳﺎﻏﺔ ﻣﺳﺗﻘﺑﻝ ﺍﻷﻣﺔ‬ ‫ﺍﻹﺳﻼﻣﻳﺔ ﺣﺳﺏ ﺑﻣﺷﺭﻭﻋﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻣﺎ ﺳﻣّﻲ ﺑـ" ﺍﻟﺛﻭﺭﺓ ﺍﻟﺗﻭﻧﺳﻳﺔ"‪ ،‬ﻗﺩ ﺃﻋﻁﻰ ﻷﻣﻳﺭﻛﺎ ﻓﺭﺻﺔ ﺳﺎﻧﺣﺔ ﺃﻛﺛﺭ ﻟﺳﻳﺭﻫﺎ‬ ‫ﻓﻲ ﺧﻁﺗﻬﺎ "ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ" ﻓﻲ ﻛﻝ ﺍﻟﻣﻧﻁﻘﺔ‪ ،‬ﻭﻫﺫﺍ ﻣﺎ ﻳﻔﺳﺭ‬ ‫ﺗﺻﺭﻳﺣﺎﺕ ﺍﻟﺳﻳﻧﺎﺗﻭﺭ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲ "ﺟﻭﻥ ﻛﻳﺭﻱ" ﺭﺋﻳﺱ ﻟﺟﻧﺔ ﺍﻟﺷﺅﻭﻥ ﺍﻟﺧﺎﺭﺟﻳﺔ‬ ‫ﺁﻧﺫﺍﻙ‪ ،‬ﻭﺍﻟﺫﻱ ﻗﺎﻝ ﻓﻳﻬﺎ ‪":‬ﺇﻥ ﻓﺭﺍﺭ ﺍﻟﺭﺋﻳﺱ ﺑﻥ ﻋﻠﻲ ﺳﺗﺗﺟﺎﻭﺯ ﺗﺩﺍﻋﻳﺎﺗﻪ ﺣﺩﻭﺩ‬ ‫ﺗﻭﻧﺱ‪ ،‬ﺇﻥ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﻳﺿﻡ ﺷﻌﻭﺑﺎ ً ﻓﺗﻳﺔ ﺗﺗﻁﻠﻊ ﺇﻟﻰ ﻣﺳﺗﻘﺑﻝ ﺧﺎﻝ ﻣﻥ ﺃﻱ ﻗﻣﻊ‬ ‫ﺳﻳﺎﺳﻲ ﻭﻓﺳﺎﺩ ﺍﻗﺗﺻﺎﺩﻱ"‪.‬‬ ‫ﻓﻌﻠﻰ ﺿﻭء ﻣﺎ ﺣﺻﻝ ﻓﻲ ﻣﻧﻁﻘﺔ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﻣﻥ ﺗﻁﻭﺭﺍﺕ ﺳﻳﺎﺳﻳﺔ ﺃ ّﺩﺕ ﻟﺳﻘﻭﻁ‬ ‫ﺃﻧﻅﻣﺔ‪ ،‬ﻭﻭﺟﻭﺩ ﻗﻼﻗﻝ ﻓﻲ ﺑﻌﺿﻬﺎ ﺍﻵﺧﺭ‪ ،‬ﻭﺇﻅﻬﺎﺭ ﺍﻹﻋﻼﻡ ﻭﺗﺭﻛﻳﺯﻩ ﻋﻠﻰ ﺃﻥ‬ ‫"ﺛﻭﺭﺓ" ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﻫﻲ ﻟﻠﻣﻁﺎﻟﺑﺔ ﺑﺈﺣﺩﺍﺙ ﺗﻐﻳﻳﺭﺍﺕ ﺳﻳﺎﺳﻳﺔ ﻓﻲ ﺟﻣﻳﻊ ﻧﻭﺍﺣﻲ‬ ‫ﺍﻟﺣﻳﺎﺓ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺍﻟﺗﻌﺩﺩﻳﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﺍﻟﺣﺭﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻫﻭ ﺍﻟﻣﻁﻠﺏ‬ ‫ﺍﻟﺫﻱ ﺗﺭﻳﺩﻩ ﺃﻣﻳﺭﻛﺎ‪ ،‬ﻭﺇﺑﺭﺍﺯ ﺃﻥ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﺗﻲ ﺗﺭﻳﺩ ﺇﺣﺩﺍﺛﻬﺎ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﺗﻧﺳﺟﻡ‬ ‫ﻣﻊ ﻣﺎ ﻳﺭﻳﺩﻩ ﺍﻟﻧﺎﺱ ﺿﻣﻥ ﻣﺧﻁﻁﻬﺎ ﻟﺷﺭﻕ ﺃﻭﺳﻁ ﻛﺑﻳﺭ‪ .‬ﻓﺄﻣﻳﺭﻛﺎ ﺣﺭﻳﺻﺔ ﻋﻠﻰ‬ ‫ﺇﺑﺭﺍﺯ ﺃﻥ ﺃﻫﻝ ﺍﻟﻣﻧﻁﻘﺔ ﻫﻡ ﺍﻟﺫﻳﻥ ﻳﺭﻳﺩﻭﻥ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺍﻟﺗﻌﺩﺩﻳﺔ ﺍﻟﺳﻳﺎﺳﻳﺔ‪ ،‬ﻭﻫﻲ‬ ‫ﺗﻌﺗﺑﺭ ﺃﻥ ﻫﺫﺍ ﺍﻟﻣﻁﻠﺏ ﻫﻭ ﺍﻟﻣﻁﻠﺏ ﺍﻟﺷﺭﻋﻲ ﻭﺍﻟﻭﺣﻳﺩ ﺍﻟﺫﻱ ﺗﺳﺗﻁﻳﻊ ﻫﻲ ﻭﺍﻟﺩﻭﻝ‬ ‫ﺍﻟﻐﺭﺑﻳﺔ ﺍﻟﺩﻓﺎﻉ ﻋﻧﻪ ﻭﻋﻥ ﺃﺻﺣﺎﺑﻪ ﻭﻟﻭ ﺃ ّﺩﻯ ﺫﻟﻙ ﻻﺳﺗﻌﻣﺎﻝ ﻛﻝ ﻣﺎ ﺗﻣﻠﻛﻪ ﻣﻥ ﻗﻭّ ﺓ‪.‬‬ ‫ﺃﻱ ﺃﻥ ﺃﻣﻳﺭﻛﺎ ﻋﻣﻠﺕ ﻭﺗﻌﻣﻝ ﻋﻠﻰ ﺗﻧﻔﻳﺫ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ ﻣﻥ ﺧﻼﻝ ﺍﻟﺷﻌﻭﺏ ﺑﺣﻳﺙ‬ ‫ﺗﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻟﻣﻁﺎﻟﺑﺔ ﺑﺎﻟﻣﺷﺎﺭﻳﻊ ﺍﻷﻣﻳﺭﻛﻳﺔ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻁﺎﻟﺏ ﺍﻟﺷﻌﻭﺏ‪.‬‬ ‫~ ‪~ 26‬‬

‫ﻟﻘﺩ ﺑﺎﺕ ﻣﻥ ﺍﻟﻭﺍﺿﺢ ﺟﺩﺍً ﻭﻣﻥ ﺩﻭﻥ ﺃﺩﻧﻰ ﺷﻙ ﺃﻥ ﺍﻻﺣﺗﺟﺎﺟﺎﺕ ﺍﻟﺣﺎﺻﻠﺔ ﻭﺍﻟﺗﻲ‬ ‫ﺣﺻﻠﺕ ﻓﻲ ﺃﻛﺛﺭ ﻣﻥ ﺩﻭﻟﺔ ﻣﻥ ﺩﻭﻝ ﺍﻟﻣﻧﻁﻘﺔ ﻟﻡ ﺗﻛﻥ ﻋﻔﻭﻳﺔ‪ ،‬ﻭﺇﻧﻣﺎ ﺗﻡ ﺍﻟﺗﺭﺗﻳﺏ‬ ‫ﺍﻟﻣﺳﺑﻕ ﻟﻬﺎ ﻣﻥ ﺧﻼﻝ ﺗﺭﻭﻳﺽ ﺍﻻﺣﺗﺟﺎﺟﺎﺕ ﻭﺗﻭﺟﻳﻬﻬﺎ ﺑﺎﺳﺗﺧﺩﺍﻡ ﻋﺩﺓ ﻭﺳﺎﺋﻝ‬ ‫ﻭﺃﺳﺎﻟﻳﺏ ﺣﺩﻳﺛﺔ ﻭﻣﺗﻁﻭّ ﺭﺓ ﺟﺩﺍً ﻣﻥ ﻣﺛﻝ ﺍﻟﻔﺿﺎﺋﻳﺎﺕ _ﻗﻧﺎﺓ ﺍﻟﺟﺯﻳﺭﺓ ﻭﺍﻟﻌﺭﺑﻳﺔ‪_...‬‬ ‫ﻭﺍﻹﻧﺗﺭﻧﺕ ﻭﺍﻟﻣﺟﻼﺕ ﻭﺍﻟﺻﺣﻑ ﺍﻟﻳﻭﻣﻳﺔ ﻭﺍﻷﺳﺑﻭﻋﻳﺔ‪ ،‬ﻭﺗﺣﺭﻳﻙ ﻋﻣﻼﺋﻬﺎ ﻓﻲ‬ ‫ﺍﻟﺷﺎﺭﻉ ﺍﻟﺫﻳﻥ ﻗﺎﺩﻭﺍ ﺍﻟﻌﻣﻝ ﻣﻳﺩﺍﻧﻳﺎً‪ ،‬ﻭﺑﻌﺽ ﺍﻟﻌﻠﻣﺎء ﻭﺍﻟﺩﻋﺎﺓ ﻭﺍﻟﺣﺭﻛﺎﺕ ﻭﺍﻷﺣﺯﺍﺏ‬ ‫"ﺍﻹﺳﻼﻣﻳﺔ ﺍﻟﻣﻌﺗﺩﻟـﺔ" ﻭﺍﻟﻧﻘﺎﺑﺎﺕ ﻭﻗﺎﺩﺓ ﺍﻟﺟﻳﻭﺵ‪ ،‬ﻭﺷﺧﺻﻳﺎﺕ ﺻﻬﻳﻭﻧﻳﺔ ﻣﻌﺭﻭﻓﺔ‬ ‫ﻭﻋﻠﻰ ﺭﺃﺳﻬﻡ "ﺑﺭﻧﺎﺭﺩ ﻫﻧﺭﻱ ﻟﻳﻔﻲ" ﺍﻟﺫﻱ ﺃﻋﺎﺩ ﺇﻟﻰ ﺫﺍﻛﺭﺗﻧﺎ ﺍﻟﺩﻭﺭ ﺍﻟﺧﺑﻳﺙ‬ ‫ﻟـ"ﻟﻭﺭﺍﻧﺱ ﺍﻟﻌﺭﺏ" ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﺇﺑﺎﻥ ﺍﻟﺣﺭﺏ ﺍﻟﻌﺎﻟﻣﻳﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﺇﻧﻪ ﻣﻥ ﺍﻟﻣﺅﺳﻑ ﺟﺩﺍً ﺃﻥ ﻏﺎﻟﺑﻳﺔ ﺍﻟﺷﻌﻭﺏ ﺍﻟﻌﺭﺑﻳﺔ ﺗﻌﺗﻘﺩ ﺇﻟﻰ ﺍﻵﻥ ﺃﻥ ﻣﺎ ﺟﺭﻯ ﻓﻲ‬ ‫ﺗﻭﻧﺱ ﻭﻏﻳﺭﻫﺎ "ﺛﻭﺭﺓ"‪ ،‬ﻣﻥ ﺟﺭﺍء ﺍﻟﻣﺳﺦ ﺍﻟﻔﻛﺭﻱ ﻭﺍﻟﺳﻳﺎﺳﻲ ﺍﻟﺫﻱ ﻣﻭﺭﺱ ﻋﻠﻳﻬﻡ‬ ‫ﻁﻳﻠﺔ ﻋﻘﻭﺩ‪ ،‬ﻭﻟﻡ ﺗﺩﺭﻙ ﻫﺫﻩ ﺍﻟﺷﻌﻭﺏ ﺃﻥ ﺍﻟﺫﻱ ﺃﻧﺟﺯﻩ ﺍﻟﺷﻌﺏ ﻓﻲ ﺗﻭﻧﺱ ﻣﺛﻼً‬ ‫ﺍﻧﺗﻔﺎﺿﺔ ﺷﻌﺑﻳﺔ ﻗﻭﻳﺔ ﺃﺩﺕ ﺇﻟﻰ ﺧﻠﻊ ﺍﻟﻁﺎﻏﻳﺔ ﺍﻟﺫﻱ ﻣﺎ ﻛﺎﻥ ﻟﻳﻧﻔﻙ ﻋﻥ ﺍﻟﺣﻛﻡ ﻟﻭﻻ‬ ‫ﺍﺟﺗﻣﺎﻉ ﺇﺭﺍﺩﺓ ﺍﻟﺷﻌﺏ ﻭﺗﺧﻠﻲ ﺍﻟﺳﻧﺩ ﺍﻷﻣﻳﺭﻛﻲ ﻋﻧﻪ‪ ،‬ﻭﺍﻟﻣﺷﻛﻠﺔ ﺃﻥ ﻋﻣﻠﻳﺔ ﺍﻟﺗﺿﻠﻳﻝ ﻟﻡ‬ ‫ﺗﻧﻁﻝ ﻋﻠﻰ ﺃﻛﺛﺭﻳﺔ ﺍﻟﺷﻌﺏ ﻓﻲ ﺗﻭﻧﺱ ﻓﺣﺳﺏ ﻭﺇﻧﻣﺎ ﻁﺎﻟﺕ ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺳﻳﺎﺳﻳﻳﻥ‬ ‫ﻭﺍﻟﻣﻔﻛﺭﻳﻥ ﻭﺍﻷﺣﺯﺍﺏ ﻭﺍﻟﺣﺭﻛﺎﺕ‪ ،‬ﻓﻠﻡ ﺗﺗﻣﻛﻥ ﻣﻥ ﺭﺑﻁ ﻣﺎ ﻳﺳﻣﻰ ﺑـ"ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ"‬ ‫ﺑـ"ﻣﺷﺭﻭﻉ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ" ﺍﻷﻣﻳﺭﻛﻲ‪.‬‬ ‫ﻓﺄﻣﻳﺭﻛﺎ ﺍﻟﺗﻲ ﻫﻲ ﺻﺎﺣﺑﺔ ﺍﻟﻛﻠﻣﺔ ﻭﺍﻟﻘﺭﺍﺭ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ ﺗﻌﻣﻝ ﻣﻧﺫ ﺃﻥ ﺍﻧﻔﺭﺩﺕ ﺑﺈﺩﺍﺭﺓ‬ ‫ﺍﻟﻣﻭﻗﻑ ﺍﻟﺩﻭﻟﻲ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺻﻳﺎﻏﺔ ﻣﻧﻁﻘﺔ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺑﻣﺎ ﻳﺭﻛﺯ ﻧﻔﻭﺫﻫﺎ ﻭﻳﺑﻌﺩ‬ ‫ﺷﺑﺢ ﺍﻧﻌﺗﺎﻕ ﺍﻟﻣﻧﻁﻘﺔ ﻣﻥ ﺳﻳﻁﺭﺗﻬﺎ ﺑﻌﺩﻣﺎ ﺃﺻﺑﺢ ﺍﻹﺳﻼﻡ ﻳﺗﺣﺭﻙ ﻓﻲ ﺍﻟﻣﺟﺗﻣﻌﺎﺕ‬ ‫ﺍﻟﻌﺭﺑﻳﺔ ﻭﻳﻬﺩﺩ ﺍﻟﻧﻅﻡ ﺍﻻﺳﺗﺑﺩﺍﺩﻳﺔ ﺍﻟﺗﻲ ﺍﺳﺗﻬﻠﻛﺕ ﻭﺃﺿﺣﺕ ﻋﺑﺋﺎ ً ﻋﻠﻰ ﺍﻟﻐﺭﺏ ﻭﺧﻁﺭﺍً‬ ‫ﻳﻬﺩﺩ ﻣﺻﺎﻟﺣﻪ‪.‬‬

‫~ ‪~ 27‬‬

‫ﺇﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ ﺗﺳﺗﺩﺭﺝ ﻧﺣﻭ ﻛﻣﻳﻥ ﻣﺣﻛﻡ ﻋﻧﻭﺍﻧﻪ "ﺧﻠﻕ ﺍﻷﺯﻣﺎﺕ ﻭﺇﺩﺍﺭﺗﻬﺎ"‬ ‫ﻋﺑﺭ ﻣﺧﻁﻁﺎﺕ ﻣﺎ ﺳُﻣﻲ ﺑـ"ﺍﻟﺭﺑﻳﻊ ﺍﻟﻌﺭﺑﻲ" ﻭ"ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ" ﺍﻟﻠﺫﺍﻥ‬ ‫ﻳﻣﺛﻼﻥ ﻭﺟﻬﺎﻥ ﻟﻌﻣﻠﺔ ﻭﺍﺣﺩﺓ‪ ،‬ﻓﻬﻲ ﻣﺳﺗﻬﺩﻓﺔ ﻹﺑﻘﺎﺋﻬﺎ ﻓﻲ ﺣﺎﻟﺔ ﻣﻥ ﺍﻟﺗﺧﺑﻁ ﺍﻟﺩﺍﺋﻡ‬ ‫ﻷﺟﻳﺎﻝ ﻣﺗﻌﺎﻗﺑﺔ ﻣﻥ ﻣﺭﺣﻠﺔ ﺍﻻﺳﺗﻌﻣﺎﺭ ﺍﻟﻣﺑﺎﺷﺭ ﻣﺭﻭﺭﺍً ﺑﺎﻻﺳﺗﻌﻣﺎﺭ ﻏﻳﺭ ﺍﻟﻣﺑﺎﺷﺭ‬ ‫ﻭﺍﻟﺩﻳﻛﺗﺎﺗﻭﺭﻳﺎﺕ ﻭﻭﺻﻭﻻً ﺇﻟﻰ ﺣﻛﻭﻣﺎﺕ "ﺍﻹﺳﻼﻣﻳﻳﻥ ﺍﻟﻣﻌﺗﺩﻟﻳﻥ" ﺍﻟﺫﻳﻥ ﺗﺭﻛﻭﺍ‬ ‫ﺍﻹﺳﻼﻡ ﻭﺭﺍء ﻅﻬﻭﺭﻫﻡ ﻭﺍﻟﺗﺯﻣﻭﺍ ﺑﻌﺩﻡ ﺗﻁﺑﻳﻘﻪ ﻭﺍﻟﺳﻳﺭ ﻗﺩﻣﺎ ً ﻓﻲ ﺗﺭﻛﻳﺯ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ‬ ‫ﻭﺍﻟﻌﻠﻣﺎﻧﻳﺔ ﺗﺣﺕ ﻏﻁﺎء ﻓﺭﻳﺔ "ﺍﻹﺳﻼﻡ ﺍﻟﻣﻌﺗﺩﻝ"‪.‬‬

‫ﺍﻟﻣﻧﻌﻁﻑ ﺍﻟﺧﻁﺭ‬ ‫ﺇﻥ ﺍﻟﻣﻧﻁﻘﺔ ﻭﻗﺩ ﺗﺻﺎﻋﺩ ﻓﻳﻬﺎ ﺃﺛﺭ ﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻟﻺﺳﻼﻡ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‪،‬‬ ‫ﻭﺍﺭﺗﻔﻌﺕ ﻓﻳﻬﺎ ﺍﻟﺩﻋﻭﺓ ﻻﺳﺗﺋﻧﺎﻑ ﺍﻟﺣﻳﺎﺓ ﺍﻹﺳﻼﻣﻳﺔ ﺑﺗﻁﺑﻳﻕ ﺍﻹﺳﻼﻡ ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﺣﻳﺎﺓ‪،‬‬ ‫ﺗﻣﺭّ ﺑﻣﻧﻌﻁﻑ ﺗﺎﺭﻳﺧﻲ ﺧﻁﻳﺭ ﻭﻣﺭﺣﻠﺔ ﺩﻗﻳﻘﺔ ﻣﻥ ﻣﺭﺍﺣﻝ ﺗﻛﻭﻳﻧﻬﺎ ﻣﻬﺩﺩﺓ ﺑﺎﻻﺗﺟﺎﻫﺎﺕ‬ ‫ﺍﻟﻔﻛﺭﻳﺔ ﻭﺍﻟﺳﻳﺎﺳﻳﺔ ﺍﻟﺗﻲ ﺗﺗﺟﺎﺫﺑﻬﺎ ﻣﻥ ﻫﻧﺎ ﻭﻫﻧﺎﻙ‪ ،‬ﻭﺍﻷﺟﻧﺩﺍﺕ ﺍﻟﺳﻳﺎﺳﻳﺔ ﺍﻟﻭﺍﻓﺩﺓ‬ ‫ﻋﻠﻳﻬﺎ ﻭﻣﺣﺎﻭﻻﺕ ﻗﻁﻊ ﺻﻼﺗﻬﺎ ﺑﺗﺎﺭﻳﺧﻬﺎ ﻭﺣﺿﺎﺭﺗﻬﺎ‪ ،‬ﻛﻲ ﺗﻁﻭّ ﻉ ﻟﻣﺷﺭﻭﻉ "ﺍﻟﺷﺭﻕ‬ ‫ﺍﻷﻭﺳﻁ ﺍﻟﻛﺑﻳﺭ" ﺍﻟﺫﻱ ﻳﺗﺳﻊ ﻷﻛﺛﺭ ﻣﻥ ﺍﻟﺷﺭﻕ ﺍﻷﻭﺳﻁ ﻧﻔﺳﻪ ﻣﺎ ﻋﺩﺍ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﺻﺣﻳﺢ ﻭﺣﻣﻠﺔ ﺩﻋﻭﺗﻪ ﺍﻟﻣﺑﺩﺋﻳﻳﻥ‪ .‬ﻭﻫﺫﺍ ﻣﺎ ﻳﺟﺏ ﺃﻥ ﺗﻌﻳﻪ ﺍﻷﻣﺔ ﻭﺗﺿﻊ ﺑﻧﻔﺳﻬﺎ‬ ‫ﺃﺟﻧﺩﺗﻬﺎ ﺍﻟﺫﺍﺗﻳﺔ ﻟﻠﻧﻬﻭﺽ ﻋﻭﺽ ﺃﻥ ﺗﺳﺗﺑﺿﻊ ﻣﻥ ﺍﻟﻐﺭﺏ ﻧﻅﺎﻡ ﺣﻳﺎﺗﻬﺎ‪ ،‬ﺧﺎﺻﺔ ﻭﺃﻧﻬﺎ‬ ‫ﺗﻛﺗﻧﺯ ﻓﻲ ﻣﻭﺭﻭﺛﻬﺎ ﺍﻟﻔﻛﺭﻱ ﻭﺍﻟﺗﺷﺭﻳﻌﻲ ﻭﺍﻟﺛﻘﺎﻓﻲ ﻭﺍﻟﺳﻳﺎﺳﻲ ﻭﺍﻟﺣﺿﺎﺭﻱ ﻣﺎ ﻳﻣ ّﻛﻧﻬﺎ‬ ‫ﻣﻥ ﺍﻟﻧﻬﻭﺽ ﻣﻥ ﻛﺑﻭﺗﻬﺎ ﻣﻬﻣﺎ ﺗﺩﺍﻋﺕ ﻋﻠﻳﻬﺎ ﺍﻟﺧﻁﻭﺏ ﻭﺗﻌﺎﻗﺏ ﻋﻠﻰ ﻗﻳﺎﺩﺗﻬﺎ ﺍﻟﻌﻣﻼء‬ ‫ﻭﺍﻟﺧﻭﻧﺔ‪.‬‬ ‫ﺇﻥ ﺍﻟﺗﺧﻠﺹ ﻣﻥ ﺍﻷﻧﻅﻣﺔ ﺍﻟﻌﻔﻧﺔ ﻭﺍﻟﻐﺎﺭﻗﺔ ﻓﻲ ﻭﺣﻝ ﺍﻟﺧﻳﺎﻧﺔ ﻭﺍﻟﻌﻣﺎﻟﺔ ﻟﻸﺟﻧﺑﻲ‪ ،‬ﺣﺎﻝ‬ ‫ﺍﻟﻧﻅﺎﻡ ﺍﻟﻣﻘﺑﻭﺭ ﻓﻲ ﺗﻭﻧﺱ‪ ،‬ﺇﻧﻣﺎ ﺗﻛﻭﻥ ﺑﺎﻧﻘﻳﺎﺩ ﺍﻷﻣﺔ ﻟﻣﺭﺟﻌﻳﺗﻬﺎ ﺍﻟﺣﻘﻳﻘﻳﺔ ﻭﻫﻲ‬ ‫~ ‪~ 28‬‬

‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﺗﻘﻭﻡ ﺍﻟﺛﻠﺔ ﺍﻟﻭﺍﻋﻳﺔ ﺍﻟﻣﺧﻠﺻﺔ ﺑﺎﻟﻌﻣﻝ ﺍﻟﺟﺎﺩ ﻭﺍﻟﻣﻧﺗﺞ ﻣﻊ ﺍﻟﻣﺧﻠﺻﻳﻥ ﻣﻥ‬ ‫ﺃﺑﻧﺎء ﺍﻷﻣﺔ ﻭﺍﻟﻣﺅﺛﺭﻳﻥ ﻓﻳﻬﺎ ﻟﺗﺣﻘﻳﻕ ﺍﻟﺗﻐﻳﻳﺭ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﺑﺩ ﺃﻥ ﻳﻛﻭﻥ‬ ‫ﺫﻟﻙ ﻣﻼﺯﻣﺎ ً ﻟﻭﻋﻲ ﺣﻘﻳﻘﻲ ﻋﻠﻰ ﻭﺍﻗﻊ ﻗﻭﻯ ﺍﻟﻛﻔﺭ ﻭﻗﺩﺭﺍﺗﻬﺎ ﻭﻛﻳﻔﻳﺔ ﻣﻭﺍﺟﻬﺗﻬﺎ‬ ‫ﻭﻣﻭﺍﺟﻬﺔ ﻛﻝ ﺃﺩﻭﺍﺗﻬﺎ ﺑﻛﺷﻑ ﺃﻻﻋﻳﺑﻬﻡ ﻭﺗﺂﻣﺭﻫﻡ ﻭﻓﺿﺢ ﺃﺩﻭﺍﺗﻬﻡ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ‬ ‫ﺍﻷﻭﺿﺎﻉ ﻟﻥ ﺗﺳﺗﻘﺭّ ﻟﺻﺎﻟﺢ ﻗﻭﻯ ﺍﻟﺗﻐﻳﻳﺭ ﺍﻟﻣﺧﻠﺻﺔ‪.‬‬ ‫ﻭﻋﻠﻳﻪ ﻓﺈﻥ ﻣﻣﺎ ﻳﺟﺏ ﺃﻥ ﺗﺗﻭﺟﻪ ﺇﻟﻳﻪ ﺃﻧﻅﺎﺭ ﺃﺑﻧﺎء ﺍﻷﻣﺔ ﺍﻟﻣﺧﻠﺻﻳﻥ ﻓﻲ ﺗﻭﻧﺱ‬ ‫ﻭﻏﻳﺭﻫﺎ ﻣﻥ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺃﻥ ﻋﻼﺝ ﺇﺳﺎءﺍﺕ ﺍﻷﻧﻅﻣﺔ ﻭﺟﻭﺭﻫﺎ ﻟﻥ ﻳﺗﺄﺗﻰ ﺑﺈﻋﻼﻥ‬ ‫ﺍﻟﻛﻔﺎﺡ ﺍﻟﻣﺳﻠﺢ‪ ،‬ﻭﺇﻧﻣﺎ ﻳﻛﻭﻥ ﺑﺎﻟﺗﻔﻛﻳﺭ ﺍﻟﻭﺍﻋﻲ ﻭﺍﻟﺟﺩﻱ ﻓﻲ ﻛﻳﻔﻳﺔ ﻗﻠﻊ ﺗﻠﻙ ﺍﻷﻧﻅﻣﺔ‬ ‫ﻭﺍﻟﺗﺧﻠﺹ ﻣﻧﻬﺎ ﻧﻬﺎﺋﻳﺎ ً‪.‬‬

‫ﺻﻌﻳﺩ ﺍﻟﻣﻌﺭﻛﺔ ﺍﻟﺣﻘﻳﻘﻲ‬ ‫ﻭﺍﻟﺫﻱ ﻳﺟﺏ ﺃﻥ ﺗﻌﻳﻪ ﺍﻷﻣﺔ ﻫﻭ ﺃﻥ ﺻﻌﻳﺩ ﺍﻟﺻﺭﺍﻉ ﺍﻟﺣﻘﻳﻘﻲ ﻫﻭ ﺍﻟﺻﺭﺍﻉ ﺑﻳﻥ‬ ‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﻛﻔﺭ‪ ،‬ﻭﺃﻥ ﻫﺫﻩ ﺍﻟﻣﺷﺎﺭﻳﻊ ﺍﻟﺧﻁﻳﺭﺓ ﺍﻟﺗﻲ ﺗﺳﻌﻰ ﺃﻣﻳﺭﻛﺎ ﻭﻋﻣﻼﺅﻫﺎ‬ ‫ﻭﺣﻠﻔﺎﺅﻫﺎ ﻓﺭﺿﻪ ﻋﻠﻰ ﺷﻌﻭﺏ ﺍﻟﻣﻧﻁﻘﺔ ﻫﻲ ﺣﻠﻘﺔ ﻣﻥ ﺣﻠﻘﺎﺕ ﻫﺫﺍ ﺍﻟﺻﺭﺍﻉ ﻓﻲ‬ ‫ﻣﻌﺭﻛﺔ ﻗﺩﻳﻣﺔ ﻟﻡ ﺗﺣﺳﻡ ﺑﻌﺩ‪ ،‬ﻭﻋﻠﻰ ﺣﻣﻠﺔ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺳﻼﻣﻳﺔ ﻭﺍﻟﻌﻘﻼء ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ‬ ‫ﺃﻥ ﻳﺩﺭﻛﻭﺍ ﺧﻁﻭﺭﺓ ﻣﺳﺅﻭﻟﻳﺗﻬﻡ ﻓﻲ ﺍﻟﺗﺻﺩﻱ ﻷﻣﻳﺭﻛﺎ ﻭﻋﻣﻼﺋﻬﺎ ﻭﺍﻟﻭﻗﻭﻑ ﺳﺩﺍً ﻣﻧﻳﻌﺎ ً‬ ‫ﺃﻣﺎﻡ ﻛﻝ ﺍﻟﻣﺷﺎﺭﻳﻊ ﺍﻟﺗﻲ ﺗﺣﺎﻙ ﺿﺩ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ‪.‬‬ ‫ﻭﻋﻠﻳﻬﻡ ﺃﻥ ﻳﻛﻭﻧﻭﺍ ﺣﺫﺭﻳﻥ ﻣﻥ ﺃﻥ ﻳﺟﺭّ ﻭﺍ ﺇﻟﻰ ﺳﺎﺣﺎﺕ ﺟﺎﻧﺑﻳﺔ ﻣﻥ ﺍﻟﺻﺭﺍﻉ؛ ﻷﻥ ﺃﻱ‬ ‫ﺍﻟﺗﻔﺎﺕ ﺇﻟﻰ ﺫﻟﻙ ﺇﻧﻣﺎ ﻫﻭ ﻫﺩﺭ ﻟﻠﺟﻬﻭﺩ ﻭﺍﻟﻁﺎﻗﺎﺕ ﻣﻥ ﻏﻳﺭ ﻁﺎﺋﻝ‪ ،‬ﻓﻣﻌﺭﻛﺗﻧﺎ ﻻ ﻳﺻﺢ‬ ‫ﺃﻥ ﺗﻧﺣﺭﻑ ﺇﻟﻰ ﻫﺎﻭﻳﺔ ﺍﻟﺻﺭﺍﻉ ﺍﻟﻣﺫﻫﺑﻲ‪ ،‬ﻭﻻ ﺇﻟﻰ ﺍﻟﺻﺭﺍﻉ ﻣﻊ ﺍﻟﺗﻧﻅﻳﻣﺎﺕ‬ ‫ﻭﺍﻷﺣﺯﺍﺏ ﻭﺍﻟﺟﻣﺎﻋﺎﺕ ﺍﻟﺟﺎﺋﻌﺔ ﺇﻟﻰ ﺍﻟﺳﻠﻁﺔ ‪ ،‬ﻓﺫﻟﻙ ﻟﻳﺱ ﺻﻌﻳﺩﺍً ﻟﻠﺻﺭﺍﻉ ﺍﻟﺣﻘﻳﻘﻲ‪،‬‬ ‫~ ‪~ 29‬‬

‫ﻭﺇﻧﻣﺎ ﻫﻭ ﻣﻠﻬﺎﺓ ﻋﻧﻪ‪ .‬ﻓﺎﻟﺻﺭﺍﻉ ﺍﻟﺣﻘﻳﻘﻲ ﺍﻟﺫﻱ ﻳﺟﺏ ﺃﻥ ﺗﻔﻬﻣﻪ ﺍﻷﻣﺔ ﻭﺗﺧﻭﺿﻪ‬ ‫ﻭﺑﺟﺎﻧﺑﻬﺎ ﺍﻟﻌﻘﻼء ﻭﺍﻟﻣﺅﺛﺭﻳﻥ ﻣﻥ ﺃﺑﻧﺎﺋﻬﺎ ﻫﻭ ﺍﻟﺻﺭﺍﻉ ﺑﻳﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻛﻔﺭ‪.‬‬ ‫ﻓﺎﻹﺳﻼﻡ ﺑﻭﺻﻔﻪ ﻣﺑﺩﺃ؛ ﺃﻱ ﺑﻭﺻﻔﻪ ﻋﻘﻳﺩﺓ ﻋﻘﻠﻳﺔ ﻳﻧﺑﺛﻕ ﻋﻧﻬﺎ ﻧﻅﺎﻡ ﺷﺎﻣﻝ ﻟﺟﻣﻳﻊ‬ ‫ﻧﻭﺍﺣﻲ ﺍﻟﺣﻳﺎﺓ‪ ،‬ﻳﺟﺏ ﺃﻥ ﻳﺄﺧﺫ ﻣﻭﻗﻌﻪ ﻓﻲ ﺣﻠﺑﺔ ﺍﻟﺻﺭﺍﻉ ﻓﻲ ﻣﻭﺍﺟﻬﺔ ﺍﻟﻛﻔﺭ ﺍﻟﻣﺗﻣﺛﻝ‬ ‫ﺑﺎﻟﻣﺑﺩﺃ ﺍﻟﻠﻳﺑﺭﺍﻟﻲ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲ ﺍﻟﺭﺃﺳﻣﺎﻟﻲ ﺍﻟﺫﻱ ﻳﻌﺗﻧﻘﻪ ﺍﻟﻐﺭﺏ ﺑﺄﻛﻣﻠﻪ‪ ،‬ﻭﺍﻷﻣﺔ‬ ‫ﺑﻭﺻﻔﻬﺎ ﺃﻣﺔ ﺇﺳﻼﻣﻳﺔ ﻭﺑﻭﺻﻔﻬﺎ ﻛﻳﺎﻧﺎ ً ﻳﺟﺏ ﺃﻥ ﺗﺩﺧﻝ ﺣﻠﺑﺔ ﺍﻟﺻﺭﺍﻉ ﻓﻲ ﻣﻭﺍﺟﻬﺔ‬ ‫ﻫﺫﺍ ﺍﻟﻌﺩﻭّ ﺍﻟﺫﻱ ﻳﻘﻑ ﺣﺎﺋﻼً ﺩﻭﻥ ﺗﻁﺑﻳﻕ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻳﺟﺏ ﺃﻥ ﺗﺩﺭﻙ ﺍﻷﻣﺔ ﺑﻣﺟﻣﻭﻋﻬﺎ‬ ‫ﺃﻥ ﺍﻟﻌﺩﻭّ ﺍﻟﺫﻱ ﻳﺗﺭﺑﺹ ﺑﻬﺎ ﺍﻟﺩﻭﺍﺋﺭ ﻫﻭ ﻫﺫﺍ ﺍﻟﻐﺭﺏ ﺍﻟﻛﺎﻓﺭ‪ .‬ﻓﻌﻠﻰ ﺣﻣﻠﺔ ﺍﻟﺩﻋﻭﺓ‬ ‫ﺍﻹﺳﻼﻣﻳﺔ ﺇﻓﻬﺎﻡ ﺍﻷﻣﺔ ﺃﻧﻪ ﻻ ﻳﺟﻭﺯ ﻷﻱ ﻣﺳﻠﻡ ﻳﺷﻬﺩ "ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﷲ ﻭﺃﻥ ﻣﺣﻣﺩﺍ‬ ‫ﺭﺳﻭﻝ ﷲ" ﺍﺗﺧﺎﺫ ﻣﻭﻗﻑ ﺍﻟﺣﻳﺎﺩ ﻣﻥ ﻣﻌﺭﻛﺔ ﺍﻹﺳﻼﻡ ﻣﻊ ﺍﻟﻛﻔﺭ‪ ،‬ﺑﻝ ﻳﺟﺏ ﺃﻥ ﺗﺗﺧﺫ‬ ‫ﺍﻷﻣﺔ ﻭﻛﻝ ﻣﺳﻠﻡ ﻣﻭﻗﻑ ﺍﻟﻌﺩﺍء ﻣﻥ ﺍﻟﻛﻔﺭ ﻭﺍﻟﻛﻔﺎﺭ ﻭﺃﻋﻭﺍﻧﻬﻡ‪ ،‬ﻗﺎﻝ ﷲ ﺗﻌﺎﻟﻰ ‪":‬ﺇﻥّ‬ ‫ﺍﻟﺷﻳﻁﺎﻥ ﻟﻛﻡ ﻋﺩﻭّ ﻓﺎﺗﺧﺫﻭﻩ ﻋﺩﻭّ ﺍ"‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻥ ﺗﺩﺭﻙ ﺃﻥ ﺍﻟﻐﺭﺏ ﺍﻟﻛﺎﻓﺭ ﻭﺃﻋﻭﺍﻧﻪ ﻭﺃﺫﻧﺎﺑﻪ ﻭﺍﻟﻣﺿﺑﻭﻋﻳﻥ ﺑﺛﻘﺎﻓﺗﻪ‬ ‫ﻳﺳﻭّ ﻗﻭﻥ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻋﻠﻰ ﺃﻧﻬﺎ ﻧﻅﺎﻡ ﺣﻛﻡ ﻻ ﻳﺗﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺷﻭﺭﻯ ﻓﻲ ﺍﻹﺳﻼﻡ‬ ‫ﻭﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﺗﻌﻧﻲ ﺇﻋﻁﺎء ﺍﻟﻧﺎﺱ ﺣﻕ ﺍﺧﺗﻳﺎﺭ ﺍﻟﺣﺎﻛﻡ ﻭﺣﻕ‬ ‫ﻣﺣﺎﺳﺑﺗﻪ‪ ،‬ﻭﺃﻥ ﻻ ﺑﺩﻳﻝ ﻋﻥ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﺳﻭﻯ ﺍﻟﻘﻣﻊ ﻭﺍﻻﺳﺗﺑﺩﺍﺩ‪.‬‬ ‫ﻭﻫﺫﺍ ﺍﻟﺫﻱ ﻳﺭﻭّ ﺟﻭﻧﻪ ﻣﻥ ﺃﻧﻪ ﺇﻣﺎ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺔ ﻭﺇﻣﺎ ﺍﻻﺳﺗﺑﺩﺍﺩ‪ ،‬ﺇﻧﻣﺎ ﻫﻭ ﻗﺳﻣﺔ‬ ‫ﺿﻳﺯﻯ‪ ،‬ﻓﺈﻥ ﻫﻧﺎﻙ ﻁﺭﻳﻘﺎ ً ﻣﺳﺗﻘﻳﻣﺎ ً ﻏﻳﺭ ﺫﻱ ﻋﻭﺝ ﻣﺑﺎﻳﻥ ﻟﻬﺫﻳﻥ ﺍﻟﻁﺭﻳﻘﻳﻥ ﻛﻝ‬ ‫ﺍﻟﻣﺑﺎﻳﻧﺔ ﻭﻫﻭ ﺍﻹﺳﻼﻡ ﻋﻘﻳﺩﺓ ﻭﻧﻅﺎﻣﺎ ً ﻳﻧﺑﺛﻕ ﻋﻧﻬﺎ ﻣﺎ ﻳﻌﺎﻟﺞ ﺟﻣﻳﻊ ﻣﺷﺎﻛﻝ ﺍﻟﺣﻳﺎﺓ‪ ،‬ﻭﻫﻭ‬ ‫ﺍﻟﺫﻱ ﺩﻟﺕ ﻋﻠﻳﻪ ﺍﻟﻧﺻﻭﺹ ﺍﻟﺷﺭﻋﻳﺔ ﻭﻁﺑّﻘﻪ ﺍﻟﻣﺳﻠﻣﻭﻥ ﻁﻳﻠﺔ ﺃﺭﺑﻌﺔ ﻋﺷﺭ ﻗﺭﻧﺎ ً ﻣﻥ‬ ‫ﺍﻟﺯﻣﻥ ﺗﺣﺕ ﺭﺍﻳﺔ ﺍﻟﺧﻼﻓﺔ‪ ،‬ﻗﺎﻝ ﷲ ﺗﻌﺎﻟﻰ ‪":‬ﻭﺃﻥّ ﻫﺫﺍ ﺻﺭﺍﻁﻲ ﻣﺳﺗﻘﻳﻣﺎ ﻓﺎّﺗﺑﻌﻭﻩ ﻭﻻ‬ ‫ﺗﺗﺑﻌﻭﺍ ﺍﻟﺳّﺑﻝ ﻓﺗﻔﺭّ ﻕ ﺑﻛﻡ ﻋﻥ ﺳﺑﻳﻠﻪ"‬ ‫~ ‪~ 30‬‬

‫ﻓﻬﺫﻩ ﻫﻲ ﺍﻟﻣﻌﺭﻛﺔ ﺍﻟﺣﻘﻳﻘﻳﺔ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻣﻌﺭﻛﺔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻛﻔﺭ‪ ،‬ﻓﻬﻝ ﺗﻛﻭﻥ‬ ‫ﺍﻷﻣﺔ ﻭﺃﺑﻧﺎﺅﻫﺎ ﻓﻲ ﻣﺳﺗﻭﻯ ﻫﺫﺍ ﺍﻟﺗﺣ ّﺩﻱ‪.‬‬ ‫ﻭﺍﻟﺧﺩﻳﻌﺔ ﺍﻟﻛﺑﺭﻯ ﻟﻸﻣﺔ ﺃﻥ ﺗﺗﺣﻭﻝ ﻋﻥ ﺍﻟﻐﺎﻳﺔ ﺍﻟﺻﺣﻳﺣﺔ ﻭﺍﻟﺗﻲ ﻳﻔﺭﺿﻬﺎ ﺍﻟﺷﺭﻉ‬ ‫ﺍﻟﺣﻧﻳﻑ ﻭﺍﻟﺗﻲ ﺗﺗﻠﺧﺹ ﻓﻲ ﺍﻟﻌﻣﻝ ﻻﺳﺗﺋﻧﺎﻑ ﺍﻟﺣﻳﺎﺓ ﺍﻹﺳﻼﻣﻳﺔ ﺑﺈﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺍﻟﺧﻼﻓﺔ‬ ‫ﺍﻹﺳﻼﻣﻳﺔ ﺇﻟﻰ ﻗﺑﻭﻝ ﻭﺻﻭﻝ "ﺍﻹﺳﻼﻣﻳﻳﻥ" ﺇﻟﻰ ﺍﻟﺣﻛﻡ ﻭﻟﻛﻥ ﻣﻥ ﺩﻭﻥ ﺇﻳﺻﺎﻝ‬ ‫ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﺇﻥ ﺗﻧﺑﻪ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺇﻟﻰ ﻣﺎ ﻳﺳﻌﻰ ﺍﻟﻛﻔﺎﺭ ﺇﻟﻰ ﺗﺿﻠﻳﻠﻬﻡ ﺑﻪ ﻟﺣﺭﻓﻬﻡ ﻋﻥ ﺍﻟﻐﺎﻳﺔ‬ ‫ﺍﻟﺻﺣﻳﺣﺔ ﺍﻟﺗﻲ ﻳﻧﺑﻐﻲ ﻋﻠﻳﻬﻡ ﺗﻘﺻﺩﻫﺎ‪ ،‬ﻭﻭﻋﻳﻬﻡ ﻋﻠﻰ ﻣﺎ ﺗﻛﻳﺩﻩ ﻟﻬﻡ ﺩﻭﻝ ﺍﻟﻛﻔﺭ‪ ،‬ﺇﻧﻣﺎ‬ ‫ﻫﻭ ﻣﻘﺩﻣﺔ ﻷﺑﻁﺎﻝ ﻣﺷﺎﺭﻳﻊ ﺍﻟﻛﻔﺎﺭ‪ ،‬ﻭﺳﻳﺭﺍً ﻧﺣﻭ ﺑﻧﺎء ﺍﻟﻛﻳﺎﻥ ﺍﻟﻣﻧﺷﻭﺩ "ﺍﻟﺧﻼﻓﺔ" ﺍﻟﺗﻲ‬ ‫ﺳﺗﺧﻠﺹ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺑﺷﻛﻝ ﺣﻘﻳﻘﻲ ﻣﻥ ﻭﺍﻗﻌﻬﻡ ﺍﻟﻣﺅﻟﻡ‪ ،‬ﻭﺗﺧﻠﺻﻬﻡ ﻗﺑﻝ ﺫﻟﻙ ﻣﻥ‬ ‫ﻏﺿﺏ ﷲ ﺑﺎﻟﺗﻧﻛﺏ ﻋﻥ ﺣﻣﻝ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﻹﺧﺭﺍﺟﻪ ﻣﻥ ﺍﻟﻅﻠﻣﺎﺕ ﺇﻟﻰ‬ ‫ﺍﻟﻧﻭﺭ‪.‬‬ ‫ﻭﻟﻠﺭﺳﻭﻝ ﺇﺫﺍ ﺩﻋﺎﻛﻡ ﻟﻣﺎ‬ ‫ﻗﺎﻝ ﷲ ﺗﻌﺎﻟﻰ ‪ ":‬ﻳﺎ ﺃ ّﻳ ﺍﻟّﺫﻳﻥ ﺁﻣﻧﻭﺍ ﺍ ﺳﺗﺟﻳﺑﻭﺍ ہﻠﻟ‬ ‫ّ‬ ‫ﻳﺣﻳﻳﻛﻡ"‬ ‫ﺻﺩﻕ ﷲ ﺍﻟﻌﻅﻳﻡ‬ ‫ﻏﺭﺓ ﺻﻔﺭ‪1434/‬ﻫـ‬

‫ﺣﺯﺏ ﺍﻟﺗﺣﺭﻳﺭ‬

‫‪2012/12/13‬ﻡ‬

‫ﺗﻭﻧﺱ‬ ‫‪www.hizbuttahrir.org‬‬

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