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الشيخ موسى كمرا-عثمان جو PDF
الشيخ موسى كمرا-عثمان جو PDF
)1945 – 1864ﻡ(
ﻋﺜﻤﺎﻥ ﺟﻮ
ﻃﺎﻟﺐ ﺑﻘﺴﻢ ﺍﻟﺼﺤﺎﻓﺔ ﻭﺍﻹﻋﻼﻡ
ﻛﻠﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ /ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
ﻣﻦ ﻧﻈﺮ ﺇﱃ ﺇﻧﺘﺎﺝ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻛﻤﺮﺍ ﺍﻷﺩﰊ ﻭﺍﻟﻠﻐﻮﻱ ﻭﺍﻟﺪﻳﻨـﻲ ،ﻭﺃﻣﻌﻦ ﰲ
ﺃﺧﺒﺎﺭﻩ ﻭﺳﲑﺗﻪ ،ﰒ ﻳﻘﻴﻢ ﻫﺬﺍ ﻭﺫﺍﻙ ﺁﺧﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺎﻟﻮﺳﻂ ﺍﻟﺬﻱ ﻋﺎﺵ ﻓﻴﻪ ،ﻭﺍﻟﻌﺼﺮ
ﺍﻟﺬﻱ ﺷﻬﺪ ﺣﻴﺎﺗﻪ؛ ﻋﺮﻑ ﻳﻘﻴﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﺍ ﺯﻣﺎﻢ ،ﺃﻭ
ﻋﺎﺷﻮﺍ ﰲ ﻏﲑ ﺯﻣﺎﻢ.
ﻓﻔﻲ ﺗﺂﻟﻴﻔﻪ ﺍﻟﻐﺰﻳﺮﺓ ،ﺫﻭﺍﺕ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻟﺜﺮﺍﺀ ،ﺑﻞ ﺍﻟﻔﺮﺍﺩﺓ ،ﳒﺪ ﻋﻨﻮﺍﻧﺎ ﻛﹶـ "ﻛﺎﺩ ﺃﻥ
)(2
ﻭ ﺁﺧﺮ ﻛـ"ﺍﳊﻖ ﻳﻜﻮﻥ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﻟﺘﺌﺎﻡ ﺑﲔ ﺩﻳﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺩﻳﻦ ﺍﻹﺳﻼﻡ"
ﺍﳌﺒﲔ ﰲ ﺃﺧﻮﺓ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻭﺍﲢﺎﺩ ﻃﺮﻕ ﺳﺎﺋﺮ ﺍﻟﺴﺎﺋﺮﻳﻦ ﺑﻄﺮﻳﻖ ﺍﻟﺬﻛﺮ ﻭﺍﺎﻫﺪﺓ
ﺇﱃ ﺣﻀﺮﺓ ﺭﺏ ﺍﻟﻌﺎﳌﲔ" ) (3ﳛﺎﻭﻝ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﰲ ﺧﻼﻝ ﺍﳌ ﺆﻟﱠﻔﻴﻦ ﺍﻟﻠﺬﻳﻦ ﳛﻤﻼﻥ
ﻫﺬﻳﻦ ﺍﻻﲰﲔ ،ﻭﰲ ﺃﻭﳍﻤﺎ ﺗﻘﺮﻳﺐ ﺍﻟﻔﺠﻮﺍﺕ ﺍﻟﱵ ﺗﺒﺎﻋﺪ ﺑﲔ ﺍﻟﺪﻳﺎﻧﺘﲔ -ﺍﳌﺴﻴﺤﻴﺔ
ﻭﺍﻹﺳﻼﻡ -ﺑﻌﻀﻬﻤﺎ ﻋﻦ ﺑﻌﺾ ،ﻭﻳﺬﻫﺐ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺘﻘﺎﺭﻤﺎ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺷﻲﺀ،
ﺑﻞ ﺇﻥ ﺍﻟﺘﻮﻗﻒ ﺃﻣﺎﻡ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﻟﻠﻤ ﺆﻟﱠﻒ ﺍﻷﻭﻝ ﰲ ﺍﻟﺬﻛﺮ ﹶﻟﻴﻮﺣﻲ ﺑﺮﻏﺒﺘﻪ
ﺍﳊﺎﺭﺓ ﰲ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺧﻼﻑ ﺃﻭ ﺗﻨﺎﻗﺾ ﺃﻭ ﺗﻀﺎﺩﺩ ﺑﲔ ﺍﻟﺪﻳﺎﻧﺘﲔ" ،ﻛﺎﺩ ﺃﻥ
1
ﻳﻜﻮﻥ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﻟﺘﺌﺎﻡ ﺑﲔ ﺩﻳﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺩﻳﻦ ﺍﻹﺳﻼﻡ " ﻭﻛﺄﻥ ﺍﻟﺬﻱ ﻳﻔﺼﻞ
ﺑﻴﻨﻬﻤﺎ ﻭﳛﻮﻝ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻻﺗﺼﺎﻝ - ،ﺃﻭ ﺑﺘﻌﺒﲑ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ"ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﻟﺘﺌﺎﻡ" -
ﻫﻮ ﺧﻴﻂ ﺭﻗﻴﻖ ﻻ ﳛﺘﺎﺝ ﻗﻄﻌﻪ ﺇﱃ ﻛﺒﲑ ﺟﻬﺪ ﺃﻭ ﻋﻨﺎﺀ.
ﻭﻟﺪﻯ ﺗﻘﻮﱘ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﰲ ﻗﻀﻴﺔ ﺧﻄﲑﺓ ﻛﻬﺬﻩ ﻻ
ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺘﺴﺮﻉ ﻓﻨﻜﻴﻞ ﻟﻪ ﺃﺣﻜﺎﻣﺎ ﺟﺰﺍﻓﻴﺔ ،ﻭﻧﻠﻘﻲ ﻋﻠﻰ ﺣﻀﺮﺗﻪ ﺍﺎﻣﺎﺕ ﳎﺎﻧﻴﺔ ،ﺇﳕﺎ
ﳚﺐ ﺃﻥ ﻧﻘﺪﺭ -ﻋﻠﻰ ﻭﺟﺎﻫﺔ ﺍﻷﻃﺮﻭﺣﺎﺕ ﺍﻟﱵ ﻗﺪ ﺗﻨﺎﰲ ﺃﻭ ﺗﻨﻔﻲ ﻣﺬﻫﺒﻪ -ﺍﻟﺪﻭﺍﻓﻊ
ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﺃﻣﻠﺖ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ،ﻭﻗﺪ ﺷﻖ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﻯ ﺍﻷﺳﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ
ﺗﻨﺸﻖ ﺇﱃ ﻣﻠﻞ ﻭﳓﻞ ﻭﻃﻮﺍﺋﻒ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﺼﻰ.
ﻭﳌﻦ ﺷﺎﺀ ﺃﻥ ﻳﻘﺒﻞ ﺃﻭ ﻳﺮﻓﺾ ﻣﻮﻗﻔﺎ ﻛﻬﺬﺍ ﻣﻦ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﺃﻭ ﻣﻦ ﻏﲑﻩ ،ﻭﳌﻦ ﺷﺎﺀ
ﺃﻳﻀﺎ ﺃﻥ ﻳﺆﻳﺪ ﻣﺎ ﻳﺆﻳﺪﻩ ﺃﻭ ﻳﻌﺎﺭﺽ ﻣﺎ ﻳﻌﺎﺭﺿﻪ ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺃﻭ ﺫﺍﻙ.
ﻭﻟﻜﻦ ﺃﺣﺪﺍ ﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻔ ﻲ ﻋﻦ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﺣﺮﺻﻪ ﺍﻟﺸﺪﻳﺪ ﰲ ﺃﻥ ﻳﺮﻯ
ﺍﻷﺳﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺘﻔﺮﻗﺔ ﻭﻗﺪ ﺍﺟﺘﻤﻊ ﴰﻠﻬﺎ ،ﻭﺍﻟﺪﻳﺎﻧﺘﲔ ﺍﳌﺘﻨﺎﺯﻋﺘﲔ ﻭﻗﺪ ﺁﻝ ﺍﺧﺘﻼﻓﻬﻤﺎ
ﺇﱃ ﺍﺗﻔﺎﻕ.
ﻳﺆﻛﺪ ﺫﻟﻚ ﲜﻼﺀ ﺇﺑﺎﻧﺘﻪ ﺍﻟﺪﺍﻓﻊ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺬﻱ ﺩﻋﺎﻩ ﺇﱃ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ
ﻗﻮﻟﺘﻪ ﰲ ﺍﻓﺘﺘﺎﺡ ﺍﻟﻜﺘﺎﺏ " ) (...ﲪﻠﲏ ﺫﻟﻚ ) (4ﻋﻠﻰ ﲨﻊ ﻫﺬﻩ ﺍﻟﻨﺒﺬﺓ ﺍﻟﻮﺟﻴﺰﺓ ،ﺭﻏﺒ ﹰﺔ
ﺖ.(5)"...
ﰲ ﺍﻟﻮﻓﺎﻕ ،ﻭﻛﺮﺍﻫﻴ ﹰﺔ ﻟﻠﺸﻘﺎﻕ ﻣﺎ ﺍﺳﺘﻄﻌ
ﻭﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﺍﻟﻨﺒﻴﻞ ﲝﺪ ﺫﺍﺗﻪ ،ﻭﺍﻟﻘﻠﺐ ﺍﳌﺘﻠﻬﻒ ﻟﻠﺨﲑ ﻋﻠﻰ ﻃﺒﻴﻌﺘﻪ ،ﻛﺎﻧﺎ ﺩﺍﺋﻤﻲ
ﺍﻹﳛﺎﺀ ﻟﺼﺎﺣﺒﻬﻤﺎ ﺇﱃ ﺍﲣﺎﺫ ﻣﻮﺍﻗﻒ ﰲ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ،ﻭﻗﺮﺍﺭﺍﺕ ﰲ
ﺍﳊﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ،ﻻ ﺗﻮﺍﻓﻖ ﺃﺑﺪﺍ ﻫﻮﻯ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻌﺎﻡ ﻫﻨﺎ ﻭﻫﻨﺎﻙ.
ﻭﻗﺪ ﺭﺃﻯ ﺍﻟﺸﻴﺦ ﻓﺮﺻﺔ ﺳﺎﳓﺔ ﻟﻄﺮﺡ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﻋﻦ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺮﺟﻌﻴﺔ ﻟﻠﺪﻳﺎﻧﺎﺕ
ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺜﻼﺙ ﻳﻮﻡ ﺩﻋﻲ ﺇﱃ ﺍﳊﻔﻞ ﺍﻻﻓﺘﺘﺎﺣﻲ ﻟﻜﹶﺎﺗِﻴ ِﺪﺭﺍِﺋﻴ ِﺔ ﺍﻟﺘﺬﻛﺎﺭ ﺍﻷﻓﺮﻳﻘﻲ
ﻟﻴﺘﺤﺪﺙ ﺑﺎﺳﻢ ﻣﺸﺎﻳﺦ ﻣﻨﻄﻘﺔ ﺃﻓﺮﻳﻘﻴﺎ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ )1935ﻡ( ،ﻓﻮﻗﻒ ﻳﺪﺍﻓﻊ
)(6
ﲝﻤﺎﺱ ﻋﻦ ﺭﺃﻳﻪ ﰲ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻘﺎﺭﺏ ﺑﲔ ﺩﻳﺎﻧﺎﺕ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺑﲔ ﺍﻹﺳﻼﻡ.
ﻫﺬﺍ ﻋﻦ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻷﻭﻝ ،ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﳛﻤﻠﻪ.
2
ﺃﻣﺎ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺑﻪ ﺍﻵﺧﺮ ﻓﻬﻮ ﲟﺜﺎﺑﺔ ﺻﻴﺤﺔ ﻧﺬﻳﺮ ﺻﺪﻉ ﺎ ﺍﻟﺸﻴﺦ
ﻣﻮﺳﻰ ﻛﻤﺮﺍ ﰲ ﺑﻴﺌﺘﻪ ﲟﻨﻄﻘﺔ ﺣﻮﺽ ﺮ ﺍﻟﺴﻨﻐﺎﻝ ،ﻭﻭﺳﻄﻪ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺪﻳﲏ ،ﻋﻨﺪﻣﺎ
ﺭﺃﻱ ﺑﺄﻡ ﻋﻴﻨﻴﻪ ﺿﺮﺍﻭﺓ ﺍﻟﺘﺤﻴﺰﺍﺕ ﻭﺍﻟﺘﻌﺼﺒﺎﺕ ﺍﻟﻠﻮﺍﰐ ﺯﺭﻋﺘﻬﺎ ﰲ ﻣﻨﺎﻃﻖ ﺍﻟﺴﻨﻐﺎﻝ ﻭﻣﺎ
ﺣﻮﳍﺎ ﺩﻋﺎﻭﻯ ﺍﻻﺳﺘﻤﺴﺎﻙ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ،ﺍﻟﻠﻮﺍﰐ ﻛﺎﻧﺖ ﺑﻌﻀﻬﺎ ﻗﺪﳝﺔ ﺍﻟﺮﺳﻮﺥ ﰲ
ﻫﺬﻩ ﺍﳌﻨﺎﻃﻖ ﻣﻦ ﻏﺮﺏ ﺇﻓﺮﻳﻘﻴﺎ]ﺍﻟﻘﺎﺩﺭﻳﺔ ﻭﺍﻟﺸﺎﺫﻟﻴﺔ ،[...ﻭﺑﻌﻀﻬﺎ ﺟﺪﻳﺪﺓ ﺍﻟﻮﻓﻮﺩ ﺃﻭ
ﺍﻟﻨﺸﻮﺀ ﻓﻴﻬﺎ ] ﺍﻟﺘﺠﺎﻧﻴﺔ ﻭﺍﳌﺮﻳﺪﻳﺔ[ ...؛ ﳑﺎ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺗﺘﻘﻠﺐ ﺑﲔ ﺣﺮﻛﱵ ﺍﳌﺪ
ﺴ ﺮﺗﻴﻦِ ،ﻓﺄﻗﻠﻖ ﻫﺬﺍ
ﺠ ﻬ ﺮﺗﻴ ِﻦ ﺃﻭ ﻣ
ﻭﺍﳉﺰﺭ ،ﻭﺗﺪﺧﻞ ﰲ ﺳﺎﺣﺎﺕ ﻣﻨﺎﻓﺴﺔ ﻭﻣﺼﺎﺭﻋﺔ ،ﻣ
ﺍﳊﺎﻝ ﺭﺍﺣﺔ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ،ﻭﺭﺍﺡ ﻳﺒﲔ -ﺑﻮﺿﻮﺡ -ﻣﺎ ﺭﺁﻩ ﺣﻘﺎ ﻣﺒﻴﻨﺎ ،ﺃﻻ ﻭﻫﻮ
"ﺃﺧﻮﺓ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻭﺍﲢﺎﺩ ﻃﺮﻕ ﺳﺎﺋﺮ ﺍﻟﺴﺎﺋﺮﻳﻦ ﺑﻄﺮﻳﻖ ﺍﻟﺬﻛﺮ ﻭﺍﺎﻫﺪﺓ ﺇﱃ
ﺣﻀﺮﺓ ﺭﺏ ﺍﻟﻌﺎﳌﲔ" ،ﻭﺩﻓﻌﺘﻪ ﺭﻏﺒﺘﻪ ﺍﳌﻠﺤﺔ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺑﲔ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻘﻮﻝ
ﺑﺈﻣﻜﺎﻧﻴﺔ ﺍﳉﻤﻊ ﺑﲔ ﺃﻛﺜﺮ ﻣﻦ ﻃﺮﻳﻘﺔ ﺻﻮﻓﻴﺔ ﺃﻭ ﻭﺭ ٍﺩ ﺻﻮﰲ ،ﻗﺎﻝ ﺫﻟﻚ ﻭﻫﻮ ﳏﺴﻮﺏ
ﰲ ﻃﺮﻳﻘﺔ ﻣﻌﻴﻨﺔ ﻻ ﳚﻬﻠﻬﺎ ﻭﺳﻄﻪ ،ﻭﰲ ﺫﻟﻚ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺨﺎﻃﺮﺓ ﻭﺍﳋﻄﺮ ).(7
ﻭﺗﻌﺒﲑﺍ ﻋﻦ ﺇﺣﺴﺎﺳﻪ ﺑﺎﳌﺮﺍﺭﺓ ﻭﺍﻷﺳﻒ ﳌﺎ ﺁﻝ ﺇﻟﻴﻪ ﺍﳊﺎﻝ ،ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ:
"ﻟﻘﺪ ﺣﻠﺖ ﺍﻟﻔﺮﻗﺔ ﳏﻞ ﺍﻟﻘﻮﺓ ،ﻭﺣﻠﺖ ﻗﺪﺳﻴﺔ ﺍﻷﺷﺨﺎﺹ ،ﻭﺍﻻﻋﺘﻘﺎﺩ ﻓﻴﻬﻢ ﳏﻞ
ﺍﻟﺘﻮﺣﻴﺪ ﷲ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ،ﻓﻀﺎﻉ ﺍﳊﻖ ﺑﲔ ﺍﳋﻼﻓﺎﺕ) ،ﻭﻳﺘﻠﻮ( :ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ
ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ ،ﻭﻻ ﺗﻨﺎﺯﻋﻮﺍ ﻓﺘﻔﺸﻠﻮﺍ ﻭﺗﺬﻫﺐ ﺭﳛﻜﻢ ،ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ
).(8
ﻣﺴﺘﻘﻴﻤﺎ ﻓﺎﺗﺒﻌﻮﻩ ،ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ".
ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻳﺆﺭﺥ ﻷﺣﺪﺍﺙ ﻣﻨﻄﻘﺔ ﻏﺮﺏ ﺇﻓﺮﻳﻘﻴﺎ ،ﻭﻳ ﺪ ﻭ ﹸﻥ ﻣﺎﺿﻲ
ﺷﻌﻮﺎ ،ﺣﺎﻭﻝ ﺟﺎﻫﺪﺍ ﺃﻥ ﻳﺸﻤﻞ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﳛﻤﻞ ﻋﻨﻮﺍﻥ "ﺯﻫﻮﺭ ﺍﻟﺒﺴﺎﺗﲔ ﰲ
)(9
ﻛﻞ ﺟﺰﺋﻴﺔ ﺛﻘﺎﻓﻴﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺳﻴﺎﺳﻴﺔ ﺃﻭ ﻋﺮﻗﻴﺔ ﺃﻭ ﺗﺎﺭﻳﺦ ﺍﻟﺴﻮﺍﺩﻳﻦ"
ﺃﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺔ ﻳﺮﺗﺒﻂ ﺑﺸﻌﻮﺏ ﺍﳌﻨﻄﻘﺔ ﺍﻟﱵ ﻳﺆﺭﺥ ﳍﺎ ،ﺃﻭ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﻳﺘﻌﺮﺽ
3
ﺿ ﻤ ﻦ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﺭﺍﺋﻌﺘﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺃﻭ
ﳍﻢ ،ﻭﻫﻢ ﺍﻟﺴﻮﺩﺍﻥ ﺃﻭ ﺍﻟﺴﻮﺍﺩﻳﻦ ،ﻭﻫﻨﺎ
ﺍﻟﺘﺄﺭﳜﻴﺔ ﺃﻟﻔﺎﻇﺎ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻼﻧﻴﺔ ﻻ ﺣﺼﺮ ﳍﺎ ﺗﺠﺎﻭ ﺭ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﻳﻔﺴﺮ ﺍ ُﻷ ﻭ ﹶﻝ
ﺎ ﰲ ﺗﻨﺎﺳﻖ ﻭﺍﻟﺘﺌﺎﻡ ﺑﲔ ﺍﳌﺼﻄﻠﺢ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﻠﻔﻈﻪ ﺑﺎﻟﻔﻼﱠﻧﻴﺔ ،ﻭﺑﲔ ﻣﻘﺎﺑﻠﻪ ﺃﻭ ﺷﺮﺣﻪ
ﺑﺎﻟﻌﺮﺑﻴﺔ.
ﻭﻟﻌﻞ ﺍﻟﻨﺺ ﺍﻵﰐ ﳛﻤﻞ ﺩﻻﻻﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺛﻘﺎﻓﻴﺔ ﻭﻟﻐﻮﻳﺔ ﻭﺍﺿﺤﺎﺕ ،ﰲ ﺫﻟﻜﻢ
ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﺃﹾﻟ ﹶﻔﺘﻨﺎ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻟﺪﻯ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ.
ﻭﻳﺘﻌﺮﺽ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻫﻨﺎ ﳌﺼﻄﻠﺢ ﻫﻮﻳﺎﰐ – ﻭﺇﱃ ﺣﺪ ﻣﺎ ﻃﺒﻘﻲ ﲟﻔﻬﻮﻡ ﺃﻭ ﺑﺂﺧﺮ
-ﺑﺎﻟﻎ ﺍﻷﳘﻴﺔ ﰲ ﺍﶈﻴﻂ ﺍﻟﻔﻼﱐ ﲟﻨﻄﻘﺔ ﻓﻮﺗﺎ ﺗﻮﺭﻭ ]ﴰﺎﻝ ﺍﻟﺴﻨﻐﺎﻝ[ ،ﺃﻻ ﻭﻫﻮ
ﺏ" )ﺑﺈﻣﺎﻟﺔ ﺍﻟﺒﺎﺀ( )ﻣﻔﺮﺩﻫﺎ :ﺗﻮﺭﻭ ﺩ( ،ﻭﻳ ﹾﻄﹶﻠ ﻖ ﻋﻠﻰ ﲨﺎﻋﺔ ﺃﻭ ﻃﺒﻘﺔ ﻣﻦﻣﺼﻄﻠﺢ" :ﺗﻮﺭ ِ
ﺑﲔ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻠﻮﺍﰐ ﺗﺘ ﹶﻜ ﻮ ﹸﻥ ﻣﻨﻬﺎ ﻧﺴﻴﺞ ﺍﺘﻤﻊ ﺍﻟﻔﻮﰐ:
ﺏ" ﻫﻢ ﺃﻫﻞ ﺍﻟﻘﺮﻯ )ﻭﺃﻣﺎ ﰲ ﺍﻟﻌﺮﻑ ﻭﺍﻻﺻﻄﻼﺡ ﻋﻨﺪ ﺃﻫﻞ ﻓﻮﺕ ﺗﻮﺭ ﺃﻥ "ﺗﻮﺭﻭ ِ
ﻭﺍﳌﺪﻥ ،ﺑﺸﺮﻁ ﺗﻌﻠﻤﻬﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﺻﻠﻬﻢ ﺃﻫﻞ ﺑﺎﺩﻳﺔ ﻭﲤﺪﻧﻮﺍ ﺑﻌﺪ
ﻭﺍﺷﺘﻐﻠﻮﺍ ،ﺃﻭ ﺃﻫﻞ ﺗﻮﺣﺶ ﻛﺴﻜﺎﻥ ﺍﳉﺤﻮﺭ ﻭﺍﻟﻜﻬﻮﻑ ،ﰒ ﺗ ﻤ ﺪﻧﻮﺍ ﺑﻌﺪ ﻭﺍﺷﺘ ﻐﻠﻮﺍ
ﺑﺎﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﺑﺸﺮﻁ ﺍﻟﺘﻜﻠﻢ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻔﻼﱐ ﻻ ﺑﻐﲑﻩ ﻣﻦ ﺍﻷﻟﺴﻨﺔ ﺍﻟﻌﺠﻤﻴﺔ
ﻭﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺑﺸﺮﻁ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺍﳊﺮﻑ ﺍﳌﺰﺭﺋﺔ ﻋﻨﺪ ﺃﻫﻞ ﻓﻮﺕ ﺗﻮ ﺭ ﻛﺤﺮﻓﺔ ﺍﳊﻮﺍﺗﲔ،
ﺐ" ،ﺃﻭ ﺍﻟﻨﺴﺎﺟﲔ ،ﺃﻱ ﻣﺎﺑﺐ ] ﺐ" ،ﺃﻭ ﺣﺮﻓﺔ ﺍﳊﺪﺍﺩﻳﻦ ﺃﻱ " ﻭﻳﹸﻠ ِ
ﺃﻱ " ﺳﺒﻠ ِ
[Maaboubeﺃﻭ ﺍﻟﻘﻮﺍﻟﲔ ﺃﻱ "ﺃﻭﻟﺐ" ] ،[Awlubeﺃﻭ ﺍﻟﺪﺑﺎﻏﲔ ﺍﳋﺰﺍﺭﻳﻦ ،ﺃﻱ
" ﺳﻜﺎﺏ" ،ﻭﺃﻥ ﻻﻳﻜﻮﻧﻮﺍ ﺑﺪﻭﻳﲔ ،ﺃﻱ "ﻓﻠﺐ ﺟﲑ" ] ،[Fulde Jeeriﻭﳓﻮﻫﻢ ﻣﻦ
"ﻓﻠﺐ ﻭﺍﻟﻮ" ] .[Flubbed Waaloﻓﻤﻦ ﺳﺒﻖ ﺇﱃ ﺍﻟﺘﻌﻠﻢ ،ﻭﺍﻟﺘﻤﺪﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ
ﺍﻟﻔﻮﰐ ،ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺃﻫﻞ ﺍﳊﺮﻑ ﺍﳌﺰﺭﺋﺔ ﰲ ﻓﻮﺕ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻬﻮ ﺗﻮﺭﻭﺩ ﺃﺻﻼ
ﻭﺍﺻﻄﻼﺣﺎ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﺻﻠﻪ ﻓﻼﻧﻴﺎ ،ﻛـ" ﺟﻠﺐ" ﺃﻭ ﺑﻴﻀﺎﻧﻴﺎ ﰲ ﺍﻷﺻﻞ ،ﻭﺻﺎﺭ
ﻓﻼﻧﻴﺎ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﲤﺪﻥ ﺃﻳﻀﺎ ،ﺃﻭ ﻛﺎﻥ ﺃﺻﻠﻪ ﺳﻂ ،ﻭﺍﺣﺪ ﺳﺐ ﻛﺄﻫﻞ ﺳﺮﻳﻦ ﻛﻔﻚ
] ،[Kafgaﻭﺑﺮﻭﺏ ] ،[Baroobeﻭﺳﻠﻨﺎﺏ ] ،[Sillanabeﻭﻭﻧﻮﻧﺐ
4
] ،[Wanwanbeﻭﻏﲑﻫﻢ ﻣﻦ ﺳﺐ ،ﻭ"ﺳﺐ" ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﻧﺴﺎﻥ ﺳﻮﺩﺍﱐ ﻏﲑ ﻓﻼﱐ،
ﺳﻮﺍﺀ ﻛﺎﻥ ﻭﻟﻔﻴﺎ ،ﺃﻭ ﺳﻮﻧﻴﻨﻜﻴﺎ ،ﺃﻭ ﲟﺒﺎﺭﻳﺎ ،ﺃﻭ ﻏﲑﻫﻢ ﻣﻦ ﻗﺒﺎﺋﻞ ﺍﻟﺴﻮﺩﺍﻥ ﻏﲑ ﺍﻟﻔﻼﻥ،
ﻓﻬﺆﻻﺀ ﻛﻠﻬﻢ ﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ "ﺳﺐ" ﲝﺴﺐ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻔﻼﱐ ،ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻭﺃﻣﺎ "ﻓﻞ"
ﺐ" ﻓﻬﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﻧﺴﺎﻥ ﺳﻮﺩﺍﱐ ﻓﻼﱐ ﺑﺪﻭﻱ ﻣﻘﻴﻢ ﻋﻠﻰ ﺍﺻﻄﻼﺡ ﻭﺍﺣﺪ "ﹸﻓ ﹾﻠ ِ
ﺍﳌﺎﺷﻴﺔ ،ﻭﺍﺣﺪ "ﻓﻠﺐ" ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ،ﻭﺍﳌﺎﺷﻴﺔ ،ﺍﳌﺘﻜﻠﻤﲔ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻔﻼﱐ،
ﲝﺴﺐ ﺍﻟﻌﺮﻑ ﻋﻨﺪ ﺃﻫﻞ ﻓﻮﺕ ،ﻓﺈﺫﹰﺍ ﺍﻟﺘﻮ ﺭﻭ ِﺩﻳ ﹸﺔ ﺣﺮﻓﺔ ﻻ ﻧﺴﺒﺔ ،ﺇﻻ ﺇﺫﺍ ﻗﻴﻞ :ﺇﺎ ﻧﺴﺒﺔ
ﺇﱃ ﻓﻮﺕ ﺗﻮﺭﻭﺭ ﻻ ﻏﲑ ،ﻓﻴﻮﺍﻓﻖ ﻣﺎ ﻗﻠﻨﺎﻩ ﺃﻭﻻ ،ﻭﻣﻦ ﻗﺎﻝ ﰲ ﻟﻔﻆ ﺗﻮﺭﻭﺭ ﻏﲑ ﻫﺬﺍ ﻓﻘﺪ
ﺍﺳﺘﺴﻤﻦ ﺫﺍ ﻭﺭﻡ ،ﻭﻧﻔﺦ ﰲ ﻏﲑ ﻃﺮﻡ ،ﻭﻣﺎﻝ ﻋﻦ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ﺇﱃ ﺍﳉﻬﻞ
)(10
ﻭﺍﻟﺘﻌﺼﺐ ﺍﻟﺒﺎﻃﻠﻴﻦ"
ﻳ ﹾﻘ ِﺪ ﻡ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻲ ﺇﱃ ﻫﺬﺍ ﻭﻫﻮ ﻣﻦ ﺃﻗﺪﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﻼﻧﻴﺔ ،ﺇﻻ
ﺃﻧﻪ ﻣﺆﻣﻦ ﺑﺄﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻟﻐﺔ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ،ﻭﻫﻲ ﻟﻴﺴﺖ ﻟﻠﻌﺮﺏ ﻭﺣﺪﻫﻢ؛ ﻷﺎ
ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺧﻮﻃﺐ ﺎ ﺳﺎﺋﺮ ﺑﲏ ﺍﻹﻧﺴﺎﻥ ،ﻭﺧﺼﻮﺻﺎ ﺍﻟﺬﻳﻦ ﻳﺘﻮﺟﻬﻮﻥ ﻣﻨﻬﻢ ﰲ
ﺻﻠﻮﺍﻢ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ .ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ
ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻟﻐﺔ ﺛﻘﺎﻓﺔ ﻭﻣﻌﺮﻓﺔ ،ﻣﻊ ﻛﻮﺎ ﺃﺳﺎﺳﺎ ﻟﻐﺔ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ.
ﻼ ِﺯ ﻡ ﻫﺬﻩ ﺍﻟﻨـﺰﻋﺔ ﺍﻟﺘﺄﻟﻴﻔﻴﺔ ،ﺃﻭ ﺍﻟﺘﻮﻟﻴﻔﻴﺔ ،ﻭ ﺍﻟﺘﻮﺣﻴﺪﻳﺔ ،ﺃﻭ ﺍﻟﻮﺣﺪﻭﻳﺔ ،ﺍﻟﺸﻴ ﺦ
ﻭﺗ ﹶ
ﻣﻮﺳﻰ ﺣﱴ ﰲ ﺃﺛﻨﺎﺀ ﻭﺿﻌﻪ ﻛﺘﺎﺑﺎ ﰲ ﺍﻟﻄﺐ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺃﲰﺎﻩ" :ﺣﺼﻮﻝ ﺍﻷﻏﺮﺍﺽ
ﺑﺸﻔﺎﺀ ﺍﻷﻣﺮﺍﺽ") (11ﻓﻨﺠﺪﻩ ﻳﺘﻨﺎﻭﻝ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﳐﺘﻠﻒ ﲡﺎﺭﺏ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻔﻼﻧﻴﺔ،
ﻭﺍﻟﺴﻮﻧﻴﻨﻜﻴﺔ ،ﻭﺍﻟﺒﺎﻣﺒﺎﺭﻳﺔ ،ﻣﻊ ﺍﻷﻋﺸﺎﺏ ﺍﻟﱵ ﻳﺮﺟﻲ ﻣﻨﻬﺎ ﺷﻔﺎﺀ ﺍﻷﻣﺮﺍﺽ.
ﻭﻟﻘﺪ ﻋﻘﺪ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻓﺼﻼ ﺍﻓﺘﺘﺎﺣﻴﺎ ﻛﺎﻣﻼ ﰲ ﻛﺘﺎﺑﻪ – ﺯﻫﻮﺭ ﺍﻟﺒﺴﺎﺗﲔ ﰲ
ﺗﺎﺭﻳﺦ ﺍﻟﺴﻮﺍﺩﻳﻦ -ﻟﻴﻄﻠﻖ ﻓﻴﻪ ﻟﻨﻔﺴﻪ ﻋﻨﺎﻥ ﺍﻟﻘﻮﻝ ﰲ ﻣﺴﺄﻟﺔ ﺑﺎﻟﻐﺔ ﺍﳋﻄﻮﺭﺓ،
5
ﺑﻌﻨﻮﺍﻥ " :ﻓﺼﻞ ﰲ ﺑﻴﺎﻥ ﻫﻮﺍﻥ ﺍﻟﺴﻮﺩﺍﻥ ﻋﻨﺪ ﺍﻟﺒﻴﻀﺎﻥ "...ﻓﻨ ﺪ ﻓﻴﻪ ﺑﻘﻮﺓ ﻛﻞ
ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻌﻨﺼﺮﻳﺔ ﺍﳌﱪﺭﺓ ﻟﻠﺘﻌﺼﺐ ﻭﺍﻟﻌﺼﺒﻴﺔ ﺿﺪ ﺍﻷﻧﺎﺳﻲ ﺍﻟﺴﻮﺩ ،ﺗﻠﻚ
ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﱵ ﲢﺎﻭﻝ ﺃﻥ ﺗﻨﺘﻘﺺ ﻣﻦ ﺑﻌﺾ ﺍﻤﻮﻋﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻛﺮﺍﻣﺘﻬﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ،
) (12ﻭﲡﻌﻞ ﻣﻦ ﺍﻟﻠﻮﻥ ،ﺃﻭ ﺍﻟﺒﻴﺌﺔ ،ﺃﻭ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ...،ﺃﻭ ﻣﻨﻬﻢ ﲨﻴﻌﺎ ﺃﺳﺎﺳﺎ ﰲ
ﺇﻃﻼﻕ ﺃﺣﻜﺎﻡ ﺎﺋﻴﺔ ﻋﻠﻰ ﲨﺎﻋﺔ ﺑﺸﺮﻳﺔ ﺑﻌﻴﻨﻬﺎ.
ﻭﻗﺪ ﺑﺮﺯﺕ ﻫﺬﻩ ﺍﻻﲡﺎﻫﺎﺕ ﺑﻮﺿﻮﺡ ﰲ ﻣﺆﻟﻔﺎﺕ ﺑﻌﺾ ﺍﳌﺆﺭﺧﲔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ
ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻲ ﺃﻣﺜﺎﻝ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ،ﻭﺍﳌﺴﻌﻮﺩﻱ ،ﻭﺍﳊﺴﻦ ﺍﻟﻮﺯﺍﻥ /ﻟﻴﻮﻥ ﺍﻹﻓﺮﻳﻘﻲ،
ﻭﻏﲑﳘﺎ ،ﻭﻫﻨﺎ ﺍﺳﺘﺨﺪﻡ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻧﻘﻮﻻ ﻣﻦ ﻣﺼﺎﺩﺭ ﺷﱵ ﻟﻼﺳﺘﺪﻻﻝ،
ﻭﺍﻟﺘﻮﺿﻴﺢ ،ﻭﺍﻹﻧﻜﺎﺭ ،ﻭﺍﻟﺘﻔﻨﻴﺪ ،ﻣﺘﻤﺘﻌﺎ ﺑﺮﻭﺡ ﻧﻘﺪﻳﺔ ﻋﺎﻟﻴﺔ ،ﻭﺣﺲ ﺫﻭﺍﻕ ﻳﺮﻛﻦ ﺇﻟﻴﻪ
ﻻﻗﺘﻄﺎﻉ ﺍﻗﺘﺒﺎﺳﺎﺕ ﺑﺎﻟﻐﺔ ﺍﻟﺪﻻﻟﺔ.
ﻭ ﺇﺫ ﺗﻌﺮﺽ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻟﻠﻨﻈﺮﻳﺎﺕ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﺍﻷﺻﻞ ﺍﻟﺒﺸﺮﻱ ﱂ ﻳﺘﺮﺩﺩ ﰲ ﻧﻔﻲ
ﺍﻟﺮﺃﻱ ﺍﻟﻘﺎﺋﻞ ﺑﺘﻌﺪﺩ ﺃﻧﺴﺎﻝ ﺍﻟﺒﺸﺮ ،ﻭﺇﻗﺮﺍﺭ ﺍﻷﺻﻞ ﺍﻟﻮﺍﺣﺪ ﻟﻠﺠﻨﺲ ﺍﻟﺒﺸﺮﻱ؛ ﻓﻴﻄﺮﺡ
ﺍﻟﺘﺴﺎﺅﻝ ﺍﻵﰐ ،ﰒ ﳚﻴﺐ:
"...ﻫﻞ ﺳﻜﺎﻥ ﺍﻷﺭﺽ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺻﻞ ﻧﺴﻞ ﻭﺍﺣﺪ ،ﻭﻧﻮﻉ ﻣﺘﺤﺪ؛
ﻭﻫﻮ ﺁﺩﻡ؟ ﺃﻡ ﺃﻢ ﻣﻦ ﻋﺪﺓ ﺃﻧﺴﺎﻝ ،ﻭﻋﺪﺓ ﺃﻭﺍﺩﻡ ﻣﺘﻌﺪﺩﻳﻦ؟
ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ،ﻭﺍﺣﺘﺠﻮﺍ ﻟﻪ ﲝﺠﺞ ﻭﺍﻫﻴﺔ ،ﻭﺩﻻﺋﻞ ﻣﻀﻤﺤﻠﺔ
ﻓﺎﻧﻴﺔ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ،ﻭﻫﻮ ﻭﺣﺪﺓ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻜﺮﺓ
ﺍﻷﺭﺿﻴﺔ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ،ﺳﻮﺍﺀ ﺍﻷﺑﻴﺾ ﻣﻨﻪ ،ﻭﺍﻷﺻﻔﺮ ،ﻭﺍﻷﺳﻮﺩ ،ﻭﺍﻷﲪﺮ .ﻗﺎﻟﻮﺍ :ﺇﻥ
ﺍﺧﺘﻼﻑ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﻟﻮﺍﻥ ﻧﺎﺷﺊ ﻋﻦ ﺍﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻷﻛﻮﺍﻥ ﺍ ﹸﳌ ﻌﺒﺮ ﻋﻨﻪ -ﻋﻨﺪﻫﻢ
-ﺑﺎﻟﻮﺳﻂ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ،ﺃﻱ ﺍﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ ﺍﳉﻮﻳﺔ ،ﻭﺍﻟﻮﺳﺎﺋﻞ
ﺍﳌﻌﺎﺷﻴﺔ ،ﻭﺍﻟﻌﻮﺍﺋﺪ ﺍﻟﺘﻤﺪﻧﻴﺔ ،ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺨﺺ ،ﲝﺴﺐ ﺍﺧﺘﻼﻑ ﺍﻷﻟﻮﺍﻥ.
ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ،ﻭﺍﳌﺬﻫﺐ ﺍﻟﺮﺟﻴﺢ ،ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ،ﻣﻦ
ﺍﻹﻓﺮﻧﺞ ،ﻭﺃﻫﻞ ﺍﻹﺳﻼﻡ ،ﻭﺍﺳﺘﺪﻝ ﻋﻠﻤﺎﺀ ﺍﻹﻓﺮﻧﺞ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻟﻨﻮﻉ ﺍﻟﺒﺸﺮﻱ ،ﺑﺪﻟﻴﻞ
6
ﻭﺍﻗﻌﻲ ﻋﻘﻠﻲ ،ﻭﻫﻮ ﻣﺎ ﺷﻮﻫﺪ ﰲ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻮﺍﻥ؛ ﺃﻧﻪ ﺇﺫﺍ ﺣﺼﻞ ﺗﺰﺍﻭﺝ ﻧﻮﻋﲔ
ﳐﺘﻠﻔﲔ ﺗ ﻮﻟﱠﺪ ﻣﻨﻬﻤﺎ ﻧﺘﺎﺝ ﻳﺼﲑ ﻋﻘﻴﻤﺎ؛ ﻛﻤﺎ ﻟﻠﺒﻐﻞ ﺍﳌﺘﻮﻟﺪ ﻣﻦ ﻣﺰﺍﻭﺟﺔ ﻧﻮﻉ ﺍﻟﻔﺮﺱ
ﻭﺍﳊﻤﺎﺭ ،ﻭﺑﺎﻟﻌﻜﺲ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻮﺍﻥ ،ﲞﻼﻑ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ ،ﺣﻴﺚ
ﻳﺘﻮﻟﱠﺪ ﻋﻦ ﻣﺰﺍﻭﺟﺔ ﺇﻧﺴﺎﻧﻴﲔ ﻟﻪ ﻛﺎﻷﺑﻴﺾ ﻣﻊ ﺍﻷﺳﻮﺩ ﻣﺜﻼ ﺫﺭﻳﺔ ﻣﻮﻟﺪﺓ ﻓﺮﻋﻴﺔ ﻻ ﻳﺰﺍﻝ
ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻨﻮﻋﻴﺔ ﻣﻦ ﺍﻟﺘﻨﺎﺳﻞ ،ﻻ ﻛﻤﺎ ﳛﺼﻞ ﺗﻌﻠﻴﺔ ﺍﻟﻔﺮﺱ ﻋﻠﻰ ﺍﻟﱪﺫﺍﻥ،
ﺇﺫﹰﺍ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﲢﺴﲔ ﻣﺎﺩﺓ ﺍﻟﻨﺘﺎﺝ ﻻ ﻋﺪﻡ ﺍﻹﻧﺘﺎﺝ ،ﻭﻣﻦ ﰒ ﺍﺳﺘﻨﺒﻄﻮﺍ ﺃﻥ
ﻣﺮﺍﺗﺐ ﺍﻹﻧﺴﺎﻥ ﺗﺮﺟﻊ ﻛﻠﻬﺎ ﺇﱃ ﻧﻮﻉ ﻭﺍﺣﺪ ﻭﺃﺻﻞ ﻣﺘﺤﺪ؛ ﲟﻌﲎ ﺃﻧﻪ ﻓﺮﻭﻉ ﻋﻨﻪ
(13) .
ﻣﺘﻔﺮﻋﺔ ،ﻻ ﺃﻧﻮﺍﻉ ﻣﺘﻨﻮﻋﺔ"
ﻭﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻳﺘﺒﺪﻯ ﺭﺣﺎﺑﺔ ﺃﻓﻖ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻛﻤﺮﺍ ﺣﻴﺚ ﳒﺪﻩ
)(14
ﳜﺘﺎﺭ ﺃﺯﻭﺍﺟﺎ ﻣﻦ ﻗﺒﺎﺋﻞ ﳐﺘﻠﻔﺔ ﻫﻦ ﻣﻦ ﻣﻨﺎﻃﻖ ﺷﱴ.
ﻭﰲ ﻣﺮﺍﺳﻼﺗـﻪ ) (15ﻛﺎﻥ ﻳﻮﺟﻪ ﺑﺮﺍﻭﺍﺕ )ﺭﺳﺎﺋﻞ( ﺇﱃ ﺷﺨﺼﻴﺎﺕ ﺑﻌﻀﻬﻢ ﳝﺜﻠﻮﻥ
ﺃﻭﱃ ﺍﻟﻌﻠﻢ ،ﻭﺃﺭﺑﺎﺏ ﺍﻟﻮﻻﻳﺎﺕ ،ﻭﺃﺻﺤﺎﺏ ﺍﻷﻗﻼﻡ ،ﻭﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺍﶈﺎﺿﺮ ﺍﻟﻌﻠﻤﻴﺔ،
ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﳝﺜﻞ ﺃﻭﱃ ﺍﻷﻣﺮ ،ﺍﻟﻘﺎﺑﻀﲔ ﻋﻠﻰ ﻣﻘﺎﻟﻴﺪ ﺍﻟﺴﻠﻄﺎﺕ ﻣﻦ ﺍﻟﺪﻭﺍﺋﺮ
ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ،ﻭﻛﺄﻧﻪ ﺃﻟﺰﻡ ﻧﻔﺴﻪ ﺃﻥ ﻻ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻵﺧﺮ ﺃﻱ
ﻋﺎﺋﻖ ،ﲢﺖ ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﻛﺎﻥ ).(16
ﻓﻬﻞ ﺗﺼﺪﻕ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺣﲔ ﻳﺴﺮ ﺇﱃ ﺃﺫﻧﻚ ،ﻭﻳﻬﻤﺲ ﻓﻴﻪ؛ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺍﻟﺬﻱ
ﺺ ﻟﻪ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﻫﻮ ﻣﻦ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﺣﻮﺍﱄ ﺍﻟﺜﻠﺚ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ
ﺼ
ﺧ
ﻋﺸﺮ ﺇﱃ ﻗﺒﻴﻞ ﺍﻧﺘﺼﺎﻑ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ) 1945 -1864ﻡ(؟!
ﻭﺣﲔ ﺗﺪﺭﻙ ﺣﻘﺎ ﻣﺎ ﻛﺎﻥ ﻳﻌﺎﻧﻴﻪ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻦ ﺗﻌﺼﺒﺎﺕ ﻭﻣﺼﺎﺭﻋﺎﺕ،
ﻭﺣﺮﻭﺏ ﻭﻣﻄﺎﺣﻨﺎﺕ؛ ﺗﻌﺮﻑ ﻣﺘﻴﻘﻨﺎ:
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ﻛﻢ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻳﻘ ﺪ ﻡ ﰲ ﺳﻠﻮﻛﻪ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻌﻤﻠﻲ ﺃﺭﻭﻉ ﺍﻟﻨﻤﺎﺫﺝ ﰲ ﺍﻟﺪﻋﻮﺓ
ﺇﱃ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ،ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺗﻼﻗﻲ ﺍﻷﻋﺮﺍﻕ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ!! ﻭﻛﻢ
ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﲟﺴﺎﳘﺎﺗﻪ ﻭﺧﻄﻮﺍﺗﻪ ﺳﺎﺑﻘﺎ ﻷﻭﺍﻧﻪ ،ﺗﻘﺪﻣﻴﺎ ﲟﻘﺎﻳﻴﺲ ﺍﻟﺰﻣﺎﻥ
ﻭﺍﳌﻜﺎﻥ!!...
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ﺍ ﹶﳍﻮﺍ ِﻣـﺶ:
) (1ﻭﻟﺪ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﰲ ﻛﻮﺭﻳﻚ -ﻭﻫﻲ ﻗﺮﻳﺔ ﺗﻘﻊ ﰲ ﺟﻨﻮﺏ ﺷﺮﻕ ﻣﺪﻳﻨﺔ ﻣﺎﰎ ﺍﻟﺴﻨﻐﺎﻟﻴﺔ
– ﺳﻨﺔ 1864ﻡ ،ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﺭﺟﺢ ،ﺗﻠﻘﻰ ﻣﺒﺎﺩﺉ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺛﻠﺔ ﻣﻦ
ﱵ ﺣﻮﺽ ﺮ ﺍﻟﺴﻨﻐﺎﻝ ،ﻣﻨﻬﻢ :ﺳﺎﺭﻥ ﻣﺎﻟﻚ )ﻗﺮﻳﺔ ﺃﺻﺤﺎﺏ ﺍﶈﺎﺿﺮ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺿﻔ
ﻛﻮﺭﻳﻚ( ﻭ ﺳﺎﺭﻥ ﳏﻤﻮﺩ )ﻗﺮﻳﺔ ﻓﻮﻟﻞ ﺟﺎﻭﺏ( ﻭ ﻋﺒﺪ ﺃﻭﻝ )ﺣﻲ ﳌﺘﻮﻥ ﺩﻛﺒﺎﻣﱪ -ﻣﻮﺭﻳﺘﺎﻧﻴﺎ(
ﻭﳏﻤﺪ ﻓﺎﻝ ﻭ ﹼﻝ )ﺣﻲ ﺩﻳﻠﺐ ﺍﻟﻜﺤﻞ -ﻣﻮﺭﻳﺘﺎﻧﻴﺎ( ﻭﺳﲑﻥ ﻋﺒﺪﻝ ﺃﳌﺎﻥ ) ﻗﺮﻳﺔ ﺳﺎﻧﻐﺎﻟﻞ( ﻭﺃﻟﻔﺎ
ﺻﻤﺐ ﺟﺎﻡ ) ﻗﺮﻳﺔ ﺟ ﹼﻞ – ﺩﺍﺋﺮﺓ ﻣﺎﰎ( ﻭ ﻣﻮﺩ ﺣﺎﻣﺪ ِﻳ ﻤﺒﺮِﻥ )ﻗﺮﻳﺔ ﹸﻛﻠِﲑ( ﻭﺷﻴﺦ ﺣﺎﻣﺪ ﻛﺎﻥ )ﻗﺮﻳﺔ
ﺑﺪﻭﺭ( ...ﻋﻨﺪ ﻣﺎ ﺭﻏﺐ ﰲ ﺃﺩﺍﺀ ﻓﺮﻳﻀﺔ ﺍﳊﺞ ﺳﺎﻓﺮ ﺳﻨﺔ 1886ﻡ ﺣﱴ ﻭﺻﻞ ﺑﻠﺪﺓ ﻓﻮﺕ ﺟﻠﻮﻥ )
ﻏﻴﻨﻴﺎ ﻛﻮﻧﺎﻛﲑﻱ( ﻓﺘﻮﻗﻒ ﰲ ﺳﲑﻩ ﻫﻨﺎﻙ ﻭﱂ ﻳﻮﺍﺻﻞ ﻟﻌﻮﺍﺭﺽ ﻧﺰﻟﺖ ﻋﻠﻴﻪ ﱂ ﻳﺒﻴﻨﻬﺎ ﰲ ﺳﲑﺗﻪ
ﺍﻟﺬﺍﺗﻴﺔ) :ﺗﺒﺸﲑ ﺍﳋﺎﺋﻒ ﺍﳊﲑﺍﻥ ﰲ ﺫﻛﺮ ﺭﲪﺔ ﺭﺑﻪ ﺍﳌﻨﺎﻥ(.
ﺳﻜﻦ ﻗﺮﻳﺔ ﻛﻨﻜﻴﻞ ﺳﻨﺔ 1893ﻡ ،ﻭﻳﻨﺴﺐ ﺍﲰﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﲤﻴﻴﺰﺍ ﳍﺎ ﻋﻦ ﻗﺮﻯ ﺃﺧﺮﻯ
ﲢﻤﻞ ﺫﺍﺕ ﺍﻻﺳﻢ ،ﻭﻗﺪ ﻛﺮﺱ ﺟﺰﺀﺍ ﻛﺒﲑﺍ ﻣﻦ ﺣﻴﺎﺗﻪ ﻟﻠﺘﻌﻠﻴﻢ ﻭﺍﻟﻜﺘﺎﺑﺔ ﺇﻻ ﺃﻧﻪ ﻗﻠﻞ ﺍﻟﻨﺸﺎﻁ
ﺍﻟﺘﻌﻠﻴﻤﻲ ﻟﻠﺘﻔﺮﻍ ﻟﻠﻜﺘﺎﺑﺔ ﻓﻴﻤﺎ ﺑﻌﺪ ،ﻭﺫﻟﻚ ﻋﻨﺪ ﻣﺎ ﺃﺣﺲ ﺑﺄﻥ ﻣﺸﺎﺭﻳﻌﻪ ﺍﻟﺒﺤﺜﻴﺔ ﺗﻠﺰﻡ ﻋﻠﻴﻪ ﺫﻟﻚ.
ﻳﺘﻤﻴﺰ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﺑﺮﻭﺡ ﻧﻘﺪﻳﺔ ﻋﺎﻟﻴﺔ ،ﻭﺗﻄﺒﻴﻖ ﺩﻗﻴﻖ ﻟﻠﺘﻘﺎﻟﻴﺪ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﱵ ﻳﺘﻨﺎﻭﳍﺎ.
ﻭﻟﻪ ﺇﺳﻬﺎﻡ ﻛﺒﲑ ﰲ ﺍﻟﺘﺄﺭﻳﺦ ﳌﻨﻄﻘﺔ ﻏﺮﺏ ﺃﻓﺮﻳﻘﻴﺎ ،ﻭﺧﺼﻮﺻﺎ ﻣﻨﻄﻘﺔ ﺣﻮﺽ ﺮ ﺍﻟﺴﻨﻐﺎﻝ .ﻣﻦ
ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ :ﺭﺍﺋﻌﺘﻪ ﺍﳌﻤﺘﺎﺯﺓ " :ﺯﻫﻮﺭ ﺍﻟﺒﺴﺎﺗﲔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺴﻮﺍﺩﻳﻦ ") ،ﻭﻳﻌﺘﱪ ﲝﻖ ﺃﺣﺪ
ﺃﻧﻔﺲ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﺗﺎﺭﻳﺦ ﻏﺮﺏ ﺃﻓﺮﻳﻘﻴﺎ ،ﺣﻴﺚ ﳝﻜﻦ ﻭﺿﻌﻪ ﺑﻜﻞ ﺗﺄﻛﻴﺪ ﻭﺃﻣﺎﻧﺔ ﰲ
ﻣﺼﺎﻑ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﻜﱪﻯ ﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﺴﻮﺩﺍﻧﻴﲔ ﺍﻟﻐﺮﺑﻴﲔ ،ﻛﺘﺎﺭﻳﺦ ﺍﻟﺴﻮﺍﺩﺍﻥ ،ﻭﺗﺎﺭﻳﺦ
ﺍﻟﻔﺘﺎﺵ ،ﻭﺗﺬﻛﺮﺓ ﺍﻟﻨﺴﻴﺎﻥ ،ﻭﻏﲑ ﻫﺎﺗﻪ ،ﺑﻞ ﻳﻔﻮﻕ ﻋﻤﻞ ﺍﻟﺸﻴﺦ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺒﺤﺘﺔ ﺑﻌﺾ
ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺣﻴﺚ ﻛﻤﻴﺔ ﺍﳌﺎﺩﺓ ﻭﻏﺰﺍﺭﺎ ﻭﺩﺳﺎﻣﺘﻬﺎ ﻭﺩﻗﺘﻬﺎ ،ﻭﴰﻮﻟﻴﺘﻬﺎ ،ﻭﻃﺮﻳﻘﺔ ﺍﻟﻨﻘﻞ،
ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻭﺍﻟﺸﻔﺎﻫﻴﺔ ،(،ﻭ"ﺍﻤﻮﻉ ﺍﻟﻨﻔﻴﺲ ﺳﺮﺍ ﻭﻋﻼﻧﻴﺔ ﰲ ﺫﻛﺮ ﺑﻌﺾ
ﻒ ﻋﻠﻰ ﻏﺮﺍﺭ ﻛﺘﺐ ﺍﻟﻄﺒﻘﺎﺕ ،ﻭﺍﻟﺮﺟﺎﻝ ،ﻟﻜﻨﻪ ﻳﻘﺘﺼﺮ
ﺍﻟﺴﺎﺩﺍﺕ ﺍﻟﺒﻴﻀﺎﻧﻴﺔ ﻭﺍﻟﻔﻼﻧﻴﺔ ")ﻭﻫﻮ ﻣ ﺆﱠﻟ
ﻋﻠﻰ ﻓﻼﱠﻧﻴﻲ ﺍﳌﻨﻄﻘﺔ ﻭﺑﻴﻀﺎﻢ( ،ﻭ" ﺃﺷﻬﻰ ﺍﻟﻌﻠﻮﻡ ﻭﺃﻃﻴﺐ ﺍﳋﱪ ﰲ ﺳﲑﺓ ﺍﳊﺎﺝ ﻋﻤﺮ") ،ﻭﻫﻮ
ﻣﻦ ﺃﺟﻮﺩ ﻣﺎ ﹸﻛﺘﺐ ﰲ ﺳﲑﺓ ﺍﳊﺎﺝ ﻋﻤﺮ ،ﻭﻗﺪ ﻋﻮﻝ ﻋﻠﻴﻪ ﻛﺜﲑﺍ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳌﻨﺘﻘﻰ ﺃﲪﺪ ﺗﺎﻝ –
ﺣﻔﻴﺪ ﺍﳊﺎﺝ ﻋﻤﺮ ،ﺭﲪﻪ ﺍﷲ ﻭﺭﺿﻲ ﻋﻨﻪ - ،ﻗﺪ ﻋﻮﻝ ﻋﻠﻴﻪ ﻣﺆﺧﺮﺍ ﺃﺛﻨﺎﺀ ﻭﺿﻌﻪ ﻣﻮﺳﻮﻋﺘﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ
9
ﺍﻟﻜﺒﲑﺓ ﻋﻦ ﺳﲑﺓ ﺟﺪﻩ ،ﻭﺍﻟﱵ ﺻﺪﺭﺕ ﰲ ﻃﺒﻌﺔ ﺳﻨﺔ 2005ﻡ ﺑﻌﻨﻮﺍﻥ" :ﺍﳉﻮﺍﻫﺮ ﻭﺍﻟﺪﺭﺭ ﰲ
ﺳﲑﺓ ﺍﳊﺎﺝ ﻋﻤﺮ" ،ﻋﻦ ﺩﺍﺭ ﺍﻟﱪﺍﻕ ،ﺑﺒﲑﻭﺕ ،ﻭﻛﺬﻟﻚ ﻋﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﺍﳌﺆﺭﺧﻮﻥ ﻛﺜﲑﺍ ﰲ
ﺩﺭﺍﺳﺘﻬﻢ ﻟﺸﺨﺼﻴﺔ ﺍﳊﺎﺝ ﻋﻤﺮ ،ﻭﻣﺂﺛﺮﻩ ﺍﳌﺘﻨﻮﻋﺔ( .ﻭﻟﻪ ﺷﺮﻭﺡ ﻭﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺃﻟﻔﻴﺔ ﺍﺑﻦ
ﻣﺎﻟﻚ ﰲ ﺍﻟﻨﺤﻮ ،ﻭﺩﻭﺍﻭﻳﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺴﺘﺔ ﰲ ﺍﻷﺩﺏ ﺍﳉﺎﻫﻠﻲ ﺍﻟﻌﺮﰊ ،ﻭﻋﻘﻮﺩ ﺍﳉﻤﺎﻥ ﻟﻺﻣﺎﻡ
ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺒﻼﻏﺔ ،ﻭﻟﻪ ﺗﺄﻟﻴﻒ ﰲ ﺍﻟﻌﺮﻭﺽ ﺃﲰﺎﻩ" ﺍﻷﺳﺘﺎﺫ ﺍﻟﻜﺎﰲ ﰲ ﻋﻠﻤﻲ ﺍﻟﻌﺮﻭﺽ
ﻭﺍﻟﻘﻮﺍﰲ" ﻭﺗﺂﻟﻴﻒ ﺃﹸﺧﺮ ﰲ ﻓﻨﻮﻥ ﺃﹸﺧﺮ...ﺗﻮﰲ ﺳﻨﺔ 1945ﻡ .ﺍﻧﻈﺮ ﰲ ﻣﺼﺎﺩﺭ ﺗﺮﲨﺘﻪ:
-ﻋﺎﻣﺮ ﺻﻤﺐ ،ﺍﻷﺩﺏ ﺍﻟﺴﻨﻐﺎﱄ ﺍﻟﻌﺮﰊ ،ﺍﳉﺰﺍﺋﺮ ،ﺍﻟﺸﺮﻛﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ 1978ﻡ
.
-ﳏﻤﺪ ﺻﺎﱀ ﺍﻟﻔﻼﱐ ﺍﳌﺸﻬﻮﺭ ﺑـ "ﻋﻤﺮ ﺑﺎﻩ" ،ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻐﺮﺏ ﺍﻷﻓﺮﻳﻘﻲ.
2007ﻡ .
-ﺃﺑﻮﺑﻜﺮ ﺧﺎﻟﺪ ﺑﺎﻩ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻛﻤﺮﺍ :ﻛﺎﺗﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺜﻘﺎﰲ ﻟﺸﻌﻮﺏ ﻭﺍﺩﻱ
ﺍﻟﺴﻨﻐﺎﻝ ﻭﺍﻟﻨﻴﺠﺮ) /ﻭﻫﻮ ﳐﻄﻮﻁ ﱂ ﻧﻄﻠﻊ ﻋﻠﻴﻪ ﺑﻌﺪ ،ﻭﺇﳕﺎ ﻭﻗﻔﻨﺎ ﻋﻠﻰ ﻧﻘﻮﻝ ﻣﺘﻌﺪﺩﺓ ﻋﻨﻪ ﻋﱪ
ﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ(.
ﺍﻟﻔﺮﻧﺴﻴﻴﻦ، CNRS / EHESS ) -ﻭﻫﻮ ﺑﺎﺣـــﺚ ﻟﺪﻯ Jean SCHMITZ -ﺩﺭﺍﺳﺔ
ﻭﻗﺪ ﺳﺎﻫﻢ ﰲ ﺇﻋﺪﺍﺩ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻟﻠﻜﺘﺎﺏ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﺸﻴﺦ ﻣﻮﺳﻰ -ﺯﻫﻮﺭ ﺍﻟﺒﺴﺎﺗﲔ-
( ﻋﻦ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻭﺇﻧﺘﺎﺟﻪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﺎﺭﳜﻲ ،ﻭ ﻗﺪ ﺗﻘﺪﻡ ﺑﻮﺭﻗﺔ ﲝﺚ ﰲ ﺍﳌﺆﲤﺮ ﺍﻟﺬﻱ ﻋﻘﺪ
ﲜﺎﻣﻌﺔ ﺩﻛﺎﺭ ﲟﻨﺎﺳﺒﺔ ﻣﺮﻭﺭ ﻣﺎﺋﺔ ﺳﻨﺔ ﻋﻠﻲ ﺇﻧﺸﺎﺀ» « AOFﺃﻓﺮﻳﻘﻴﺎ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻋﺎﻡ
1995ﻡ ،ﻭﻗﺪ ﰎ ﻃﺒﻊ ﺃﻋﻤﺎﻝ ﺍﳌﺆﲤﺮ ﺑﻌﻨﻮﺍﻥ:
- Commémoration du Centenaire de la création de l’Afrique Occidentale Française
(1895-1995).
Direction des Archives du Sénégal— 1995 Immeuble Administratif, Avenue Roume
— Dakar.
ﻋﻨﻮﺍﻥ ﻋﻠﻢ ﺍﻟﺘﺄﺭﻳﺦ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻔﻼﻥ ﺑﻐﺮﺏ ﺃﻓﺮﻳﻘﻴﺎ: Jean SCHMITZ ﻭﳛﻤﻞ ﺩﺭﺍﺳﺔ
ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻛﻤﺮﺍ) :( 1945-1864ﻗﺪﻳﺴﺎ ﻭﻋﺎﳌﺎ:
- L’historiographie des Peuls musulmans d’Afrique de l’ouest: Shaykh Muusa
KAMARA (1864-1945), saint et savant.
10
) (2ﳐﻄﻮﻁ ﳏﻔﻮﻅ ﺑﺎﳌﻌﻬﺪ ﺍﻷﺳﺎﺳﻲ ﻷﻓﺮﻳﻘﻴﺎ ﺍﻟﺴﻮﺩﺍﺀ – ﺷﻴﺦ ﺃﻧﺖ ﺟﻮﺏ ،ﺟﺎﻣﻌﺔ ﺷﻴﺦ
ﺃﻧﺖ ﺟﻮﺏ ،ﺩﻛﺎﺭ ،ﺍﻟﺴﻨﻐﺎﻝ .ﺍﻧﻈﺮ ﺍﻷﺩﺏ ﺍﻟﺴﻨﻐﺎﱄ ﺍﻟﻌﺮﰊ ،ﻋﺎﻣﺮ ﺻﻤﺐ ،ﺍﻟﺸﺮﻛﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻨﺸﺮ
ﻭﺍﻟﺘﻮﺯﻳﻊ ﺍﳉﺰﺍﺋﺮ 1978 -ﻡ.ﻁ ،1ﺝ/1ﺹ. 155
ﻭﻗﺪ ﻗﺎﻡ ﺍﻷﺳﺘﺎﺫ ﻋﺎﻣﺮ ﺻﺎﻣﺐ – ﺍﳌﺪﻳﺮ ﺍﻷﺳﺒﻖ ﻟﻠﻤﻌﻬﺪ ﺍﻷﺳﺎﺳﻲ ﻷﻓﺮﻳﻘﻴﺎ ﺍﻟﺴﻮﺩﺍﺀ -ﺑﺘﺮﲨﺔ
ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺍﻟﻔﺮﻧﺴﻴﺔ ،ﰒ ﻧﺸﺮﻩ ﰲ ﻧﺸﺮﺓ ﺍﳌﻌﻬﺪ ﺍﻷﺳﺎﺳﻲ ﻷﻓﺮﻳﻘﻴﺎ ﺍﻟﺴﻮﺩﺍﺀ /ﺳﻠﺴﻠﺔ ﺍﻟﻌﻠﻮﻡ
ﺍﻹﻧﺴﺎﻧﻴﺔ Bulletin de L’IFAN . Série B :ﺑﻌﻨﻮﺍﻥ:
L’Islam et le Christianisme :TOME: XXXV. NO : 2 Avril 1973 .
) (3ﳐﻄﻮﻁ ﳏﻔﻮﻅ ﺑﺎﳌﻌﻬﺪ ﺍﻷﺳﺎﺳﻲ ﻷﻓﺮﻳﻘﻴﺎ ﺍﻟﺴﻮﺩﺍﺀ – ﺷﻴﺦ ﺃﻧﺖ ﺟﻮﺏ ،ﺟﺎﻣﻌﺔ ﺷﻴﺦ ﺃﻧﺖ
ﺟﻮﺏ ،ﺩﻛﺎﺭ ،ﺍﻟﺴﻨﻐﺎﻝ .ﺍﻧﻈﺮ :ﻋﺎﻣﺮ ﺻﻤﺐ ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺝ ،1ﺹ . 156
) (4ﻳﻘﺼﺪ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﺑﺬﻟﻚ ﻗﺮﺍﺀﺗﻪ ﻣﻘﻮﻟﺔ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺎﺭﻭﱐ ﺍﻟﺪﻟﺒﺘﺎﻭﻱ ﺑﻄﺮﺱ ﰲ ﻛﺘﺎﺑﻪ
"ﻓﺎﻛﻬﺔ ﺍﻷﻟﺒﺎﺏ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﺣﻘﺎﺏ" ﰲ ﻭﺣﺪﺓ ﺍﳌﻌﺒﻮﺩ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪ ﻓﻴﻪ ﻋﻠﻰ ﺳﻮﺍﺀ ﺍﳌﺴﻠﻤﻮﻥ
ﻭﺍﳌﺴﻴﺤﻴﻮﻥ ﻭﺍﳌﻮﺳﻮﻳﻮﻥ...
) (5ﻋﺎﻣﺮ ﺻﻤﺐ ،ﻣﺮﺟﻊ ﺳﺎﺑﻖ ،ﺝ ،1ﺹ ،166ﻧﻘﻼ ﻋﻦ ﳐﻄﻮﻁ ﺍﻟﻜﺘﺎﺏ.
(6) Jean SCHMITZ, -L’historiographie des Peuls musulmans d’Afrique de l’ouest:
Shaykh Muusa KAMARA (1864-1945), saint et savant. In : Commémoration du
Centenaire de la création de l’Afrique Occidentale Française (1895-1995).
Direction des Archives du Sénégal— 1995 Immeuble Administratif, Avenue Roume
— Dakar.
) (7ﺍﻧﻈﺮ :ﳏﻤﺪ ﺻﺎﱀ ﺍﻟﻔﻼﱐ /ﻋﻤﺮ ﺑﺎﻩ ، ،ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻐﺮﺏ ﺍﻷﻓﺮﻳﻘﻲ،
ﻣﺮﺟﻊ ﺳﺎﺑﻖ ،ﺹ. 365 :
) (8ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ . 365ﻧﻘﻼ ﻋﻦ ﻛﺘﺎﺏ :ﺍﳊﻖ ﺍﳌﺒﲔ ﰲ ﺃﺧﻮﺓ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻭﺍﲢﺎﺩ
ﻃﺮﻕ ﺳﺎﺋﺮ ﺍﻟﺴﺎﺋﺮﻳﻦ ﺑﻄﺮﻳﻖ ﺍﻟﺬﻛﺮ ﻭﺍﺎﻫﺪﺓ ﺇﱃ ﺣﻀﺮﺓ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻟﻠﺸﻴﺦ ﻣﻮﺳﻰ .ﻭﻟﻌﻞ ﺗﺒﲏ
ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﺑﻘﻮﺓ ﳍﺬﺍ ﺍﻻﲡﺎﻩ ﻫﻮ ﺍﻟﺬﻱ ﺣﺪﺍ ﺑﺒﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﺬﻳﻦ ﻛﺘﺒﻮﺍ ﻋﻨﻪ ﺇﱃ ﺍﻟﻘﻮﻝ
ﺑﻘﺎﺩﺭﻳﺘﻪ) ،ﻭﻗﺪ ﻛﺎﻧﺖ ﺻﻠﺘﻪ ﺑﺎﻟﺸﻴﺦ ﺳﻌﺪ ﺑﻮﻩ ﻣﻌﺮﻭﻓﺔ( ،ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺘﺠﺎﻧﻴﺘﻪ،
ﻍ ﻟﺬﻟﻚ ﻧﻈﺮﻳﺎ.
ﻭﻟﻌﻞ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺍﳌﺴﺄﻟﺔ ﺃﻧﻪ ﺃﺧﺬ ﺑﺄﻭﺭﺍﺩ ﺍﻟﻄﺮﻳﻘﺘﲔ ﺗﻄﺒﻴﻘﻴﺎ ،ﻛﻤﺎ ﺩﻋﺎ ﻭﺳ ﻮ ﹶ
11
) (9ﳐﻄﻮﻁ ﳏﻔﻮﻅ ﺑﺎﳌﻌﻬﺪ ﺍﻷﺳﺎﺳﻲ ﻷﻓﺮﻳﻘﻴﺎ ﺍﻟﺴﻮﺩﺍﺀ – ﺷﻴﺦ ﺃﻧﺖ ﺟﻮﺏ ،ﺟﺎﻣﻌﺔ ﺷﻴﺦ ﺃﻧﺖ
ﺟﻮﺏ ،ﺩﻛﺎﺭ ،ﺍﻟﺴﻨﻐﺎﻝ .ﺍﻧﻈﺮ ﻋﺎﻣﺮ ﺻﻤﺐ ،ﻣﺮﺟﻊ ﺳﺎﺑﻖ ،ﺝ ،1ﺹ .155ﻭﳛﻤﻞ ﺍﳌﺨﻄﻮﻁ
ﻋﻨﻮﺍﻧﲔ ﻓﺮﻋﻴﲔ" :ﺍﻧﺘﺼﺎﺭ ﺍﳌﻮﺗﻮﺭ ﰲ ﺗﺎﺭﻳﺦ ﺑﻼﺩ ﻓﻮﺗﺎ ﺗﻮﺭﻭ" ،ﻭ "ﺇﺣﻴﺎﺀ ﻣﺎ ﻋﻔﺎ ﻭﺍﻧﺪﺭﺱ ،ﻣِﻦ
ﺫﻛﺮ ﺗﺎﺭﻳﺦ ﺍﻟﺴﻮﺩﺍﻥ ﻭﻃﻤﺲ" ،ﻭﻳﻘﻊ ﺍﳌﺨﻄﻮﻁ ﰲ 1756ﺻﻔﺤﺔ ،ﻭﳌﺎ ﺗﺼﺪﺭ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻌﺮﺑﻴﺔ
ﺍﻷﺻﻠﻴﺔ ﰲ ﻃﺒﻌﺔ ﺑﻌﺪ ،ﻭﻗﺪ ﺗﺮﺟﻢ ﺟﺰﺀ ﻛﺒﲑ ﻣﻨﻪ – ﻗﺪ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻷﺭﺑﺎﻉ ﺍﻟﺜﻼﺛﺔ ﻟﻠﻤﺨﻄﻮﻁ
-ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺗﺎﺭﻳﺦ ﻣﻨﻄﻘﺔ ﻏﺮﺏ ﺃﻓﺮﻳﻘﻴﺎ -ﺳﻨﻐﺎﻟﻴﻴﻮﻥ
ﻭﻓﺮﻧﺴﻴﺲ -ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺒﺤﺜﻴﺔ:
)(IFAN-CAD, ENS, ORSTOM, CNRS
ﻭﺻﺪﺭ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﻋﺎﻡ 1998ﻡ ﺑﻌﻨﻮﺍﻥ:
Florilège au jardin de l’histoire des Noirs. Zuhûr al-Basâtîn.
)I : L’aristocratie peule et la révolution des clercs musulmans (Vallée du Sénégal
S. dir. et avec une introduction de Jean Schmitz, avec la collab de Charles Becker,
Abdoulaye Bara Diop, Constant Hamès et al.Traduction de Saïd Bousbina. .Paris,
CNRS Éditions, 1998
) (10ﺧﺪﱘ ﺍﻣﺒﺎﻛﻲ،ﺣﺮﻛﺔ ﺍﳊﺎﺝ ﻋﻤﺮ ﺍﻟﻔﻮﰐ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﰊ " ﺃﻃﻴﺐ ﺍﳋﱪ" ﻭ " ﺃﻛﺜﺮ
ﺍﻟﺮﺍﻏﺒﲔ ﰲ ﺍﳉﻬﺎﺩ" ﻟﻠﺸﻴﺦ ﻣﻮﺳﻰ ﻛﻤﺮﺍ" In ،ﺫﻛﺮﻯ ﻣﺮﻭﺭ ﻣﺎﺋﱵ ﺳﻨﺔ ﻋﻠﻰ ﻣﻴﻼﺩ ﺍﻟﺸﻴﺦ ﻋﻤﺮ
ﺍﻟﻔﻮﰐ ﺗﺎﻝ )) ،"( 1997 -1797ﲝﺚ ﻣﻨﺸﻮﺭ ﺿﻤﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺪﻭﺓ ﺍﻟﺪﻭﻟﻴﺔ ﺍﳌﻨﻌﻘﺪﺓ ﲟﻨﺎﺳﺒﺔ
ﺑﺘﺎﺭﻳﺦ ، 19 – 14ﺩﻛﺎﺭ ﺍﻟﺴﻨﻐﺎﻝ( ﺳﻠﺴﻠﺔ ﻣﻨﺸﻮﺭﺍﺕ ﻣﻌﻬﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ ،ﺟﺎﻣﻌﺔ ﳏﻤﺪ
ﺍﳋﺎﻣﺲ ،ﺍﻟﺮﺑﺎﻁ ،ﺍﳌﻐﺮﺏ ،ﺳﻨﺔ 2001ﻡ ﺹ ،179 :ﻧﻘﻼ ﻋﻦ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ.
) (11ﳏﻤﺪ ﺻﺎﱀ ﺍﻟﻔﻼﱐ ﺍﳌﺸﻬﻮﺭ ﺑـ"ﻋﻤﺮ ﺑﺎﻩ" ،ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻐﺮﺏ
ﺍﻷﻓﺮﻳﻘﻲ .ﻃﺒﻌﺔ ﺟﺪﻳﺪﺓ ﻣﺰﻳﺪﺓ ﻭﻣﻨﻘﺤﺔ 2007- ،ﻡ .ﺹ .363
) (12ﻓﻨﺴﺎﻥ ﻣﻮﻧﺘﺎﻱ ،ﺍﻹﺳﻼﻡ ﰲ ﺃﻓﺮﻳﻘﻴﺎ ﺍﻟﺴﻮﺩﺍﺀ ،ﺗﺮﲨﺔ :ﺇﻟﻴﺎﺱ ﺣﻨﺎ ﺇﻟﻴﺎﺱ ،ﺩﺍﺭ ﺃﺑﻌﺎﺩ ﻟﻠﻄﺒﺎﻋﺔ
ﻭﺍﻟﻨﺸﺮ ،ﺑﲑﻭﺕ1983 ،ﻡ ﺹ:
303
) (13ﻋﺎﻣﺮ ﺻﻤﺐ ،ﻣﺮﺟﻊ ﺳﺎﺑﻖ ،ﺝ،1ﺹ ،165ﻧﻘﻼ ﻋﻦ ﺯﻫﻮﺭ ﺍﻟﺒﺴﺎﺗﲔ.
) (15ﻣﺮﺍﺳﻼﺕ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﻭﻣﺮﺍﺳﻠﻴﻪ ﻣﻦ ﺍﻟﻜﺜﺮﺓ ،ﲝﻴﺚ ﺩﻓﻊ ﻭﺛﺎﺋﻘﻴﺎ ﳑﺘﺎﺯﺍ ﻋﺎﰿ ﻧﺼﻮﺻﺎ
ﻭﳐﻄﻮﻃﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻟﻠﺸﻴﺦ ﻣﻮﺳﻰ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺍﺣﺘﻮﺍﺋﻬﺎ ﳎﻠﺪﺍ ﺿﺨﻤﺎ.
12
) (16ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺸﺎﺭﺏ ﻣﺮﺍﺳﻠﻴﻪ ،ﻭﲤﺜﻴﻠﻬﻢ ﻟﻠﻔﺌﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﻧﻮﺭﺩ ﻫﺬﻩ ﺍﻷﲰﺎﺀ:
ﺍﳊﺎﺝ ﻣﺎﻟﻚ ﺳﻪ) ،ﻣﺆﺳﺲ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﺘﻴﺠﺎﻧﻴﺔ ِﺑـ"ِﺗﻮﺍﻭﻥ" -ﺍﻟﺴﻨﻐﺎﻝ( ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺑﻮﻩ) ،ﺃﺣﺪ
ﺃﻋﻤﺪﺓ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ ﰲ ﺯﻣﺎﻧﻪ( ﺑﻠﻴﺰ ﺟﺎﻧﺞ )ﻧﺎﺋﺐ ﺳﻨﻐﺎﱄ ﰲ ﺍﻟﱪﳌﺎﻥ ﺍﻟﻔﺮﻧﺴﻲ( ﻭ ﺍﻧﻜﻠﻨ ﺪ
ﺲ ) ﺇﺩﺍﺭﻱ ﺍﺳﺘﻌﻤﺎﺭﻱ ﻓﺮﻧﺴﻲ، ﺟﻮﻑ )ﻧﺎﺋﺐ ﺳﻨﻐﺎﱄ ﺁﺧﺮ ﰲ ﺍﻟﱪﳌﺎﻥ ﺍﻟﻔﺮﻧﺴﻲ( ﻣﻮﺭﻳﺲ ﺩﻻﹸﻓ
ﻭﺑﺎﺣﺚ ﰲ ﺍﻟﺸﺌﻮﻥ ﺍﻷﻓﺮﻳﻘﻴﺔ( ﻫﻨﺮﻱ ﻏﺎﺩﻳﻦ )ﺣﺎﻛﻢ ﻣﻮﺭﻳﺘﺎﻧﻴﺎ ﰲ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﻔﺘﺮﺍﺕ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ،
ﻭﻫﻮ ﻛﺴﺎﺑﻘﻪ ﻓﺮﻧﺴﻲ ،ﻭﺑﺎﺣﺚ ﰲ ﺍﻟﺸﺌﻮﻥ ﰲ ﺍﻷﻓﺮﻳﻘﻴﺔ ،ﻭﻟﻪ ﺇﺳﻬﺎﻡ ﺟﻴﺪ ﰲ ﻟﺴﺎﻧﻴﺎﺕ ﺍﻟﻠﻐﺔ
ﺍﻟﻔﻼﻧﻴﺔ(...ﻭﻗﺪ ﺃﺧﱪﱐ ﺍﻟﺴﻴﺪ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﺳﻌﻴﺪ ﺑﺎﻩ]ﻧﻮﻓﻤﱪ [ 2008 ،ﺃﻥ ﺣﺪﻭﺩ ﻣﺮﺍﺳﻼﺕ
ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﺑﻠﻐﺖ ﻛﹸﻮﺕ ﺩِﻳﻔﻮﺍﺭ -ﺳﺎﺣﻞ ﺍﻟﻌﺎﺝ .ﻭﻗﺪ ﺃﻭﺭﺩ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﺍﻟﺴﻨﻐﺎﱄ
ﺍﻟﻌﺮﰊ ﻗﺎﺋﻤﺔ ﺎ ﺃﲰﺎﺀ ﻛﺜﲑﺓ ﻣﻦ ﻣﺮﺍﺳﻠﻲ ﺍﻟﺸﻴﺦ ﻣﻮﺳﻲ .ﺍﻧﻈﺮ :ﺍﻷﺩﺏ ﺍﻟﺴﻨﻐﺎﱄ ﺍﻟﻌﺮﰊ ،ﺝ،1
ﺹ.154 :
13
:ﻣﺮﺍﺟﻊ ﺍﻟﺪﺭﺍﺳﺔ
- : ﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺮﺑﻴﺔ:ﺃﻭﻻ
- :ﺃ( ﺍﻟﻜﺘﺐ
" ﺣﺮﻛﺔ ﺍﳊﺎﺝ ﻋﻤﺮ ﺍﻟﻔﻮﰐ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﰊ " ﺃﻃﻴﺐ ﺍﳋﱪ" ﻭ، ﺧﺪﱘ ﺍﻣﺒﺎﻛﻲ-
ﲝﺚ ﻣﻨﺸﻮﺭ ﺿﻤﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺪﻭﺓ،ﺃﻛﺜﺮ ﺍﻟﺮﺍﻏﺒﲔ ﰲ ﺍﳉﻬﺎﺩ" ﻟﻠﺸﻴﺦ ﻣﻮﺳﻰ ﻛﻤﺮﺍ
ﺍﻟﺪﻭﻟﻴﺔ ﺍﳌﻨﻌﻘﺪﺓ ﲟﻨﺎﺳﺒﺔ "ﺫﻛﺮ ﻣﺮﻭﺭ ﻣﺎﺋﱵ ﺳﻨﺔ ﻋﻠﻰ ﻣﻴﻼﺩ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺍﻟﻔﻮﰐ ﺗﺎﻝ
ﻭﻗﺪ ﺻﺪﺭ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺪﻭﺓ ﰲ، ﺩﻛﺎﺭ ﺍﻟﺴﻨﻐﺎﻝ، 19 – 14 (" ﺑﺘﺎﺭﻳﺦ1997 -1797)
ﺳﻨﺔ، ﲜﺎﻣﻌﺔ ﳏﻤﺪ ﺍﳋﺎﻣﺲ ﺑﺎﳌﻐﺮﺏ،ﺳﻠﺴﻠﺔ ﻣﻨﺸﻮﺭﺍﺕ ﻣﻌﻬﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ
ﻡ2001
: ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ:ﺛﺎﻧﻴﺎ
:ﺃ( ﺍﻟﻜﺘﺐ
- Jean SCHMITZ, L’historiographie des Peuls musulmans d’Afrique de l’ouest :
Shaykh Muusa Kamara(1864-1945), saint et savant. In : Communication publiée
dans le livre renfermant les actes du Colloque organisé sur le thème :
* Commémoration du Centenaire de la création de l’Afrique Occidentale Française
(1895-1995). AOF : esquisse d’une intégration africaine. Direction des Archives du
Sénégal— 1995 Immeuble Administratif, Dakar.
:ﺏ( ﺍﻟﺪﻭﺭﻳﺎﺕ
5 - Cheikh Mousa KAMARA, L’Islam et le Christianisme (Traduit et annoté par
Amar SAMB,), Bulletin de L’IFAN, Tome: XXXV. NO : 2, Avril 1973 .Institut
Fondamental d’Afrique Noire. DAKAR.
14
- Cheikh Mousa KAMARA, La vie d’El- Hadji Omar (Traduit et annoté par Amar
SAMB), Bulletin de L’IFAN, Tome 32, Numéros : 1, 2, 3. 1970. Institut
Fondamental d’Afrique Noire. DAKAR.
- Pierre Bonte, Comptes rendus, Afrique, [note sur le livre de Shaykh Muusa
Kamara : « Florilège au jardin de l’histoire des Noirs. « Zuhûr al-Basâtîn » ]
L’HOMME, Numéro : 156/, pp. 278 à 280. CNRS, Paris, 2000.
15
ﺍﻟﺸﻴﺦ ﻣﻮﺳﻰ ﹶﻛ ﻤ ﺮﺍ )ﺟﺎﻟﺴﺎ( ﻣﻊ ﺗﻠﻤﻴﺬﻩ ﻣﺎﻟﻚ ﻛﺎﻥ )ﻭﺍﻗﻔﺎ(
ﺍﳌﺼﺪﺭ :ﻋﺎﻣﺮ ﺻﻤﺐ ،ﺍﻷﺩﺏ ﺍﻟﺴﻨﻐﺎﱄ ﺍﻟﻌﺮﰊ.
16