ثقافة و فنونعربي العنف والمقدّس الإسلامي: نظرة نقديّة موجزة by admin 5 أغسطس، 2019 written by admin 5 أغسطس، 2019 57 الإوان / محمد رحمون إنّ محرّكات العنف متعدّدة كما هو معروف، ويبقى أبرزها ذلك المبني على “المقدّس” الّذي يحيل على السّمو والتّعالي والطّهر، إذ نجد تاريخ المقدّس حافل بالعنف والقتال والتّخريب والتّدمير، فهناك أشكال من العنف بقدر ما هناك مقدّسات على حدّ تعبير إريك فايل. والإشكال الّذي نطرحه هنا هو: هل المقدّس يوَرِّث عنفا متعدّد الصّور والأشكال أم أنّ العنف يلبس عباءة المقدّس ليشرعن أفعاله؟ أصبح هذا الإشكال محطّ اهتمام الباحثين من كلّ بقاع العالم، وخاصّة في علاقة العنف بالإسلام الّذي أصبح مدار اتّهام بالإرهاب. فما تعيشه المجتمعات الإسلاميّة من قتل باسم “المقدّس” تدعونا إلى محاولة لفهم واستيعاب طبيعة العلاقة الرّابطة بين العنف (الإرهاب) والمقدّس (الدّين)، فكيف يشتغل هذا الثّنائي الأنثربولوجي(1) داخل الإطار الإسلاميّ؟ نشير بداية إلى أنّ هذا الثنائي الأنثربولوجي يخترق جميع المجتمعات ويشمل كلّ الثّقافات، ولكنّ الّذي يهمنا هنا هو اشتغاله داخل المجال الإسلاميّ. ولنعترف منذ البداية أنّنا ننطلق من كون “المقدّس الإسلامي” يولد عنفا ويورِّثُه. وإنّ أوّل نقطة نودّ الإشارة إليها هي أنّ الإسلام المبكر قام بتحويل المقدّس القديم والذّاكرة والسّلوكات السّابقة عليه إلى مقدّس إسلامي عبر بنية اللّغة القرآنيّة اللاهوتيّة (أولى أشكال السّلطة في الإسلام)، وهكذا تحوّلت السّلوكات والقيم وتلبّست بالمقدّس، فأصبح الغزو فتحا والقتال جهادا وأموال الأعداء وأطفالهم ونساؤهم غنيمة، والسّلب حقّا والمعارضة كفرا..الخ. لقد انتقلت هذه الأفعال من مجال الفعل البشريّ الاعتيادي إلى مجال الأمر الإلهي المقدّس، والقرآن يرسم بوضوح هذا المسار في كثير من فقراته. فالله الواحد الأوحد يقرّر إعادة رسم ملامح التاريخ البشريّ، وينتقي لأجل هذا رجلا مؤهلّا يلقي إليه خطابه الثّقيل الّذي يحوّله إلى “نبي مرسل”، صاحب حقّ مطلق ودعوة مقدّسة، وكلّ من يتبعه فهو مؤمن طاهر ومغفور له ومصيره الجنّة، ومن خالفه فهو كافر مدنّس مصيره النّار. يتلقّى الفريق الأول أوامره من سلطة عليا تتمتّع بالعلم الكامل والحكمة الأزليّة ــ الأبديّة، أمّا الفريق الثّاني فتوجهه عادات وتقاليد الأجداد والآباء(“وإذا قيل لهم تعالوا إلى ما أنزل الله وإلى رسوله قالوا حسبنا ما وجدنا عليه آباءنا، أولو كان آباؤهم لا يعلمون شيئا ولا يهتدون”، المائدة: 104/ “بل قالوا إنّا وجدنا آباءنا على أمّة وإنّا على آثارهم مهتدون”، الزّخرف: 22). إنّ القرآن(وحي الله) وعمل النّبي (إلهام الله) يتضافران لتحويل ما قبلهما إلى دنس وجعل لحظتهما بداية تأسيسيّة جديدة لا تتواصل تاريخيا إلّا مع ما اعتُبر موافقا لهما، وفي هذه اللّحظة يتمفصل المقدّس المطلق مع الفعل الحركيّ الإنسانيّ ويتفاعلان تفاعلا كليا، فتسقط معها دعوى براءة المقدّس من أفعال الإنسان. لقد استمدّ النّبي شرعية أفعاله البشريّة من مصدر علوي لتصبح دعوته منعطفا جديدا في تاريخ البشريّة يعلو على كلّ التّجارب السّابقة، بل أصبح نهاية للتّاريخ، إذ أنّ التّاريخ السّابق عليه سيُدمج في هذه التّجربة الجديدة ويُنقح على أساسها، فما صلح منه قبلته وما فسد منها رمي في تاريخ الضّلال. ولا وجود لما بعده، لأنّه يفرض نفسه بوصفه فعلا تاريخيا مستقبليا يحتكر الحقيقة المطلقة إلى نهاية الحياة على وجه الأرض (“إنّ الدين عند الله الإسلام وما اختلف الّذين أوتوا الكتاب إلّا من بعد ما جاءهم العلم بغيا بينهم ومن يكفر بآيات الله فإنّ الله سريع الحساب”، آل عمران: 19). تعدّ المرحلة النّبوية البؤرة الّتي تدفق فيها المقدّس، وأسّست للوعي الّذي يتحكّم في التجربة التاريخيّة للمسلمين إلى الآن، لقد وقع تحوّل في وعي المسلمين الأوائل تمثّل في الانتقال من مستوى الخطاب الإلهيّ النّبويّ إلى مستوى الممارسة، فالاعتقاد الّذي رسّخه القرآن المكي والمتمثّل في كونهم أصحاب الحقّ الإلهيّ المقدّس وأنّ من عارضه كافر بالله ورسوله، تحوّل إلى فعل سلطوي متجسّد عمليا مع القرآن المدنيّ، بعد تغير موازين القوى، والانتقال من الضّعف إلى القوّة. فبدأ الغزو والسّلب والنّهب والسّبي والاغتيال، وأصبح المقدّس محميا بالقوّة. وكلّها أفعال تجد شرعيتها في الخطاب وتنتشر بقوّته (الله المُصَاحِب)، ليشكّل غزو مكّة نصرا للمقدّس الإسلاميّ على المستوى المحليّ، وتمهيدا للغزو الإقليميّ والعالميّ الواسع (الهيمنة العالميّة)، لقد أعلنت لحظة السّيطرة على مكّة نهاية التّاريخ الجاهلي المدنّس وبداية التّاريخ الإسلاميّ المقدّس، ليتحقّق جزء من وعد الله لرسوله وأتباعه في انتظار إكمال الوعد: (“وعد الله الّذين آمنوا وعملوا الصّالحات ليستخلفنّهم في الأرض كما استخلف الّذين من قبلهم وليمكنّن لهم دينهم الّذي ارتضى لهم وليبدلنّهم من بعد خوفهم أمنا يعبدونني لا يشركون بي شيئا ومن كفر بعد ذلك فأولئك هم الفاسقون”، النّور: 55). وبعد هذا الانتصار الّذي وحّد القبائل العربيّة بقوة السّيف المدعوم من قبل خطاب قُدِّم على أنّه إلهي، ستنتقل حركة المسلمين إلى محاولة إخضاع الخصوم الدينيين الآخرين، وأوّلهم اليهود، ذاك المقدّس المنافس الّذي يتقاسم معهم الادعاء السّماوي والتّعلق بالمطلق، وامتلاك الكتاب المؤسّس للعقائد والشّرائع والأحكام. وهكذا أعلن “النّبي المسلح” حربا لا هوادة فيها على التّجمعات اليهوديّة بعدما كان يستميلهم في المرحلة المكيّة، فبدأ بتسفيه معتقداتهم وإبطالها، ثمّ تحوّل الخطاب إلى ممارسات عنيفة مشرعنة إلهيا، منها: ـــ اغتيال كعب بن الأشرف. ـــ غزو بني قينقاع وتهجيرهم. ـــ اغتيال أبي رافع سلام بن أبي الحقيق زعيم خيبر. ـــ إجلاء بني النضير من المدينة. ـــ إبادة بني قريظة وسبي نسائهم. ـــ غزو يهود خيبر. ـــ نزع ملكيّة الأرض من يهود فدك ووادي القرى. تعكس هذه الوقائع المنتشرة في كتب التراث الدينيّ الإسلاميّ ذلك التّفاعل بين المقدّس والفعل البشري لشرعنة القتل والإبادة والنّهب والسّلب بغاية تأسيس كيان اجتماعي سياسي جديد. فهل يمكننا القول إذن إنّ التّاريخ الإسلامي تأسّس بالدّم المقدّس الّذي شرعنه الله نفسه في القرآن وفيما ألهمه إلى نبيّه محمد؟ كان العنف الإسلامي الأوّل يشتغل وفق رؤية استراتيجيّة، تبدأ بالقريب وتنتهي بالبعيد، فهو عملية متدرجة ومتصاعدة: ( “يا أيّها الذين آمنوا قاتلوا الّذين يلونكم من الكفّار وليجدوا فيكم غلظة واعلموا أنّ الله مع المتقين”، التّوبة: 123)، و”الّذين يلونكم”، أي الّذين يسكنون بجواركم من الكفّار العرب، وعند الانتهاء منهم قيل لهم: (” قاتلوا الّذين لا يؤمنون بالله ولا باليوم الآخر ولا يحرمون ما حرم الله ورسوله ولا يدينون دين الحقّ من الّذين أوتوا الكتاب حتّى يعطوا الجزية عن يد وهم صاغرون”، التّوبة: 29)، وهو أمر صريح بجهاد أهل الكتاب. لقد خضعت معظم القبائل العربيّة المنتشرة في جزيرة العرب للحركة السياسيّة الدينيّة الجديدة، وبدأت عمليّة التّوسع، فكانت بلاد الشّام مقرّ نصارى العرب، الّذين كانوا تحت الحكم الرومانيّ، وكانت معركة تبوك أوّل غزوة إسلاميّة خارجيّة، وعلى الرّغم من خلوّها من القتال إلّا أنّها وضعت الجزيّة على أيلة وبصرى، وكانت بمثابة تنبيه للمسيحيين العرب إلى القوّة الصّاعدة. في المرحلة الزمنيّة نفسها أنتجت سورة التّوبة لتكون وصيّة بالاستمرار في غزو بلاد “الكفر” المجاورة لبلاد “الإسلام”. ولذلك ابتدأ الخلفاء بفتح الشّام ثمّ العراق ثمّ فارس ثمّ انثنوا إلى مصر ثمّ إلى إفريقيّة ثمّ الأندلس(2). ويمكننا القول بعد الّذي أشرنا إليه سابقا بشكل مكثّف ومختزل حول علاقة العنف بالمقدّس الإسلاميّ، إنّ العنف ظاهرة طبيعيّة واجتماعيّة ــ ثقافيّة تخترق جميع المجتمعات قديما وحديثا، وهو بهذا ظاهرة أنثربولوجيّة، دوافعها متعدّدة ومعقّدة. وبالنسبة إلينا نحن الّذين فتحنا أعيننا في مجتمع حديث تحكمه منظومة قانونيّة معيّنة، فالعنف هو فعل غير مشروع عقلا وأخلاقا، على اعتبار وجود عنف “مشروع” تحتكره الدولة المؤسساتيّة الديمقراطيّة. إلاّ أنّ الفرد الّذي تحكمه “فلسفة إنسانيّة” سيرى أنّ العنف هو كلّ ما يحاصر ويناقض طبيعة الإنسان السلميّة ونوازعه النبيلة، أمّا تلك النّوازع السّلبية المرتبطة بالأسس الفيزيولوجيّة للإنسان مثل الغضب والغيض والتّوتر..إلخ فيتمّ الحدّ منها عن طريق التربية والتّثقيف، لكي لا تصبح دافعا لإيذاء الآخرين. والإشكال المحيّر هو أنّ الأديان تقدّم نفسها على أنّها الرّاعي الوحيد للجانب الروحيّ والمعين الفعّال على ملء هذا الجانب عندما ننغمس في الماديّات ونستغرق فيها. لكنّ اختبارنا لها قديما والآن يجعلها من أكبر العوامل المولّدة للعنف والمورثة له والمحفّزة عليه، وهو ما يتناقض مع ادعائها الرّوحي. والواضح تاريخيا أنّ هذه الأديان تقابل بعضها البعض بالعنف، وهو ما يجعلها بؤرة لتداعي العنف بشكل لا نهائي. وأنّ التّخلص من هذه الوضعيّة الدينيّة المحفزة على العنف تحتاج إلى إعادة النّظر في مفهوم الألوهة ذاتها. المراجع 1 ـ إذا كنّا بصدد تخصيص الحديث عن العنف في علاقته بالمقدّس الإسلاميّ فيمكن أن نختصر الثّالوث الأنثربولوجي الأركوني: العنف ـ التّقديس ــ الحقيقة في: العنف ـ المقدّس، مادام المقدّس الإسلامي يحتوي الحقيقة ويدّعي تمثيله لها. 2 ـ ينظر تفسير المفسّرين المسلمين لسورة “التّوبة” على موقع: Altafsir.com 87 comments 0 FacebookTwitterPinterestEmail admin previous post “في رحابِ ما بعدِ الحداثة العربيَّة – فرقةُ مشروع ليلى أنموذجاً” next post منذ قليل : “خسائر بشرية ومادية كبيرة” بسقوط قذائف قرب قاعدة حميميم You 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