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“غيبة الغنمة”: نصّ عنيد يسأل أكثر ممّا يجيب

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عرب 48 / فسحة / آثار حاجّ يحيى

في الحقيقة، عندما التقيت د. محمّد حمد، وقد أهداني مجموعته القصصيّة “غيبة الغنمة”، ودّعته قائلة: “الآن سأتعرّف عليك من خلال مضامينك”، وقد كنت مزهوّةً بذكائي وقدرتي على التحليل، وبراعتي في قراءة الشخصيّات؛ أوليس الأدب مرآة الفكر والروح؟

عند عودتي إلى المنزل أنهيت المجموعة في ساعة واحدة، وقد كانت نهاية صادمة ممزوجة بالتحدّي؛ إذ وجدت بين يديّ نصوصًا مضلّلة تخفي أكثر ممّا تُفصح، ألغازًا مبهمة، شطحات صوفيّة، غموضًا مضلّلًا تضليلًا متعمّدًا، هذيانًا سُرياليًّا، وتشكيكًا ناسفًا.

تخبّط؟

وجدت في هذه المجموعة نصًّا عنيدًا يأبى التقعيد والتصنيف، يشكّك في كلّ شيء، يسأل أكثر ممّا يجيب؛ فلا نعرف أقصصيّة كانت المجموعة فعلًا كما أطلق عليها الكاتب، أم أنّها أشبه بقصائد نثريّة، تجتمع فيها مزايا التوهّج والإيجاز والمجّانيّة والتكثيف، الّتي أشار إليها كلّ من أدونيس وأنسي الحاجّ في تعريفهما لقصيدة النثر، نقلًا عن كتاب سوزان بيرنار “قصيدة النثر من بودلير إلى أيّامنا”[1]؟

وقد أشار الكاتب من خلال الميتاقصّ (ولا أعرف، أهو ميتاقصّ أم ميتاشعر؟) إلى هذا التخبّط قائلًا في نصّه “المصوّر”: “بعد أن كتبت قصيدة ’المصوّر‘، وهي قصيدتي الأولى، قرأتها بيني وبين نفسي. بعد لحظات قصيرة لم أُدهَش عندما اكتشفت أنّها قصّة قصيرة”[2]؛ فهل أراد الكاتب أن يكتب شعرًا ثمّ خرج نتاجه قصصيًّا؟ أم أنّه تعمّد كتابة نصٍّ يقع ما بين النثر والشعر؛ إذ يستعير من النثر الأساليب الدراميّة والقصصيّة والسرديّة والتفصيليّة، ومن الشعر الكثافة الدلاليّة والطاقة الإيحائيّة و”اللازمنيّة الّتي لا تتطوّر إلى هدف معيّن، ولا تعرض سلسلة أفعال أو أفكار منتظمة مهما استخدمت من وسائل سرديّة أو وصفيّة؟”[3]، وكما قال شاعرنا إيليّا أبو ماضي: “لست أدري”.

باحث آثار

لا شكّ في أنّ قارئ مجموعة “غيبة الغنمة”، قد لاحظ أنّ الكاتب ينحو منحًى جديدًا في الكتابة القصصيّة، فيه من الحداثة ما يجعله متفرّدًا ومختلفًا عن الكتابة القصصيّة المألوفة. هذا النصّ لا يمكنك – قارئًا – أن تبلعه جرعة واحدة كما فعلت في البداية، بل يتحدّاك ويستفزّك لأن تكون مشاركًا فعّالًا في العمليّة الإبداعيّة؛ لأنّه يفتح آفاقك على ما لا نهاية من الدلالات التأويليّة، فتقرأ مرّة وثانية وثالثة. نصّ يتطلّب منك أن تكون باحث آثار تنقّب في التاريخ والتراث والأدب، وتربط بين الماضويّ والآنيّ، وتستنتج ثمّ ما تلبث أن تنسف كلّ احتمالات تأويلك لتبقى في خانة الاحتمال.

ولا يعني التجديد – في طبيعة الحال – الانقطاع عن التراث الأدبيّ، بل قراءة الموروث بطريقة جديدة، وذلك بخلاف ما قاله أندريه بروتون: “حين يتعلّق الأمر بالتمرّد ينبغي ألّا يحتاج أحد منّا إلى أسلاف”

لتقرأ هذه المجموعة عليك أن تكون واسع الثقافة والاطّلاع، تعرف قصص الأنبياء والرموز الدينيّة، تعرف لوط وآدم، وفاطمة بنت النبيّ، والصليب، وسِفر الخروج، ويوسف ويعقوب، وهابيل وقابيل، وغيرهم، وتعرف – أيضًا – الرموز الأسطوريّة والتراثيّة والتاريخيّة والأدبيّة، مثل “ألف ليلة وليلة” و”شهرزاد” ورامز بشناق، و”أوديب”، وسوفوكليس، وكاما سوطرا، و”طائر الصدى”، أو “الهامّ”، وطرفة بن العبد، وكُلَيب أمير العرب، وغرناطة، وبابل، والقادسيّة، و”المعلّقات”، وطارق بن زياد، والمارد، والقمقم، وأفروديت، وأندروميدا، وهرقل، وأطلس، وغيرهم.

غلاف المجموعة

مواكبة التغيّر الإنسانيّ

نعم، الأدب مرآة الفكر والروح، غير أنّ الفكر العميق والمركّب يستدعي نصوصًا عميقة مركّبة، كثيفة الدلالة، قلقة المضامين، رحبة الآفاق، متجاوزة للمألوف والظاهر والتقليديّ، باحثة عن الباطن والعمق والتميّز، وليس هدف الكتابة الجدّة لذاتها (ليس من منطلق “خالِفْ تُعرَف”)، بل الانسجام مع العالم المتغيّر الّذي يفرض مواقف جديدة، والّتي تفرض بدورها أشكالًا تعبيريّة جديدة. إنّه التجاوز من أجل مواكبة التغيّر الإنسانيّ الشامل في الحياة الجديدة، والتعبير عن قلق الإنسان الوجوديّ وما يعتريه من مخاوف وشكوك.

ولا يعني التجديد – في طبيعة الحال – الانقطاع عن التراث الأدبيّ، بل قراءة الموروث بطريقة جديدة، وذلك بخلاف ما قاله أندريه بروتون: “حين يتعلّق الأمر بالتمرّد ينبغي ألّا يحتاج أحد منّا إلى أسلاف”؛ ففي المجموعة ملامح تأثّر ثنائيّ الاتّجاه، فمن الرافد الغربيّ نستشفّ تأثّر الكاتب بسرياليّة رامبو وبودلير، إذ تجلّى ذلك في مفاهيم الرؤيا والغموض، والفوضى، وأحلام اليقظة الواقعة بين الوعي واللاوعي، ومزج الواقعيّ بالخياليّ، والشعوذة وقراءة الفنجان، وغيرها.

تتجلّى ملامح الطبيعة الفلسطينيّة، من خلال توظيف الوصف التفصيليّ، من وصف العين والبيادر ومركز البلد والسدرة، وقرية عيلوط الّتي يسترجع تفاصيل تسميتها

في المقابل، نجد التأثّر بالرافد العربيّ، خاصّة بالكتابات الصوفيّة، وقد تجلّى ذلك باستخدام الرموز والإشارات، والميل إلى العمق والغموض، والتحرّك في ما وراء الواقع والخيال، ودمج عالم الأحياء والأموات، وتوظيف الألفاظ الصوفيّة كالشطحات، واللحظات النورانيّة، وأوقات الخلوة، والمناجاة، وغيرها… ولم يقتصر أثر الرافد العربيّ على التجربة الصوفيّة، بل تضمّن – أيضًا – توظيفًا للمرويّات الأسطوريّة والتراثيّة، والقصص الدينيّة، والتاريخ.

ملامح فلسطينيّة

ولا تفوتنا هنا الإشارة إلى ملامح النصّ الوطنيّة الفلسطينيّة الخاصّة، الّتي تجلّت من خلال توظيف القصص الشعبيّة، وذكر تفاصيل الأماكن الفلسطينيّة مثل دير الأسد، وعيلوط، وجنين، والقرى المنكوبة، والمدينة المقدّسة، وباب الأسباط، وكفر مندا، والكرمل، ورواية محمود درويش، وضياع البروة، وأبيات العتابا، والأقوال المأثورة، وتفاصيل الحياة اليوميّة الفلسطينيّة، وتوظيف اللغة المحكيّة باللهجة الفلسطينيّة. في قصّة “مقصّات وسكاكين في الذاكرة”، على سبيل المثال، تتجلّى ملامح الطبيعة الفلسطينيّة، من خلال توظيف الوصف التفصيليّ، من وصف العين والبيادر ومركز البلد والسدرة، وقرية عيلوط الّتي يسترجع تفاصيل تسميتها قائلًا: “ثمّ يصل محمود إلى الحارة حيث جامع النبيّ لوط، فيقف هناك لبضع دقائق، وربّما خطرَ بباله هذا النبيّ، وقومه الشاذّين، كيف أنّه تركهم وأتى – على مفخرة لأهل لوط – إلى هذا المكان، فشرب من العين الّتي سُمّيت على اسمه ’عين لوط‘، ثمّ يسترجع في مخيّلته ما تعلّمه في المدرسة من الأستاذ ’أبو عصام اللوبانيّ‘، وعن العلاقة بين هذه التسمية واسم القرية ’عيلوط‘”[4].

بحث دائم

وهذا المزيج للمحلّيّ والعربيّ والغربيّ، هو الّذي يمنح النصّ – في رأيي – استقلاليّته الأدبيّة والثقافيّة أيضًا. أضيف إلى ذلك كون النصّ متمرّدًا على ذاته؛ ففي كلّ قصّة نجد ملامح معيّنة مختلفة عمّا سبقتها، وبذلك تتجدّد دهشة القارئ كلّما انتقل إلى قصّة جديدة، فقصّة “مقصّات وسكاكين في الذاكرة”، على سبيل المثال، تختلف بوصفها التفصيليّ وتصويرها لملامح الحياة البدائيّة، عن قصّة “المصوّر” الّتي جاءت بعدها؛ إذ تعكس الأخيرة بعضًا من سيرة الكاتب الذاتيّة – وقد أخبرني بأنّه احترف التصوير سابقًا – من حيث المضمون والأسلوب.

وهذا المزيج للمحلّيّ والعربيّ والغربيّ، هو الّذي يمنح النصّ – في رأيي – استقلاليّته الأدبيّة والثقافيّة أيضًا. أضيف إلى ذلك كون النصّ متمرّدًا على ذاته؛ ففي كلّ قصّة نجد ملامح معيّنة مختلفة عمّا سبقتها

لقد لخّص الكاتب مشروع كتابته وملامحها، بقوله في قصّة “مرآة على جناحَي فراشة”: “ما لك وما له؟ يكفيك أنّه حصان شبق بجنون من الرؤيا، واستحضار الانفجارات في ملايين المجرّات والنجوم والعيون الآدميّة”[5]؛ وهو بذلك يبشّرنا باستمراريّة مسيرة الرؤيا، والبحث الدائم عمّا وراء المادّيّات والمرئيّات، من خلال تأمّل الكون، ووجود الإنسان في هذا الكون.

*****

الإحالات:

[1] أحمد بزّون، قصيدة النثر العربيّة (بيروت: دار الفكر الجديد، 1996).

[2] محمّد حمد، غيبة الغنمة (حيفا: مؤسّسة الأفق للثقافة والفنون، 2018)، ص 37.

[3] صلاح فضل، أساليب الشعريّة المعاصرة (القاهرة: دار قباء، 1998)، ص 317.

[4] حمد، غيبة…، ص 6 – 7.

[5] المرجع نفسه، ص 102.

 

  • آثار حاجّ يحيى

محاضرة وباحثة. حاصلة على الدكتوراه في اللغة العربيّة وآدابها من جامعة “بار إيلان”. تعمل محاضرة في كلّيّة “بيت بيرل”، ومرشدة وتربويّة لمعلّمي اللغة العربيّة في أراضي 48.

 المزيد عن : محمد حمد /شعر /نثر /نص /أدب /مجموعة قصصية /نقد /شعرية /عبر نوعية /آثار حاج يحيى

 

 

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