استقراء المقلدين بلسان أبي العلاء المعري*

من بين ما قاله المعري بيت الشعر هذا:
في كل أمرك تقليدٌ رضيتَ به                حتى مقالك ربي واحدٌ ، أحد

كان أبو العلاء المعري داهية عصره بل أنه سبق عصره بمئات السنين، وشأنه شأن أي خارج عن النمطي السائد اتهم بالزندقة، بل أنه أسيء فهمه في الغالب. وبدلاً من أن يكون من أوائل –إن لم يكن أول- من انتقدوا نمطية التقليد الديني، فقد اعتبر غالب المؤرخين -وقليل من أنصفه- أنه خرج عن دائرة الإسلام إلى الوجودية الربوبية، والدليل على ذلك أن ربوبيي هذا العصر ينسبون أنفسهم إليه بكل فخر ويعدّونه أول الربوبيين جميعاً، وهو فهم خاطئ إلى حد كبير في نظري.

المعري كره نموذجاً بعينه في سياق عصره، وهو نموذج استمر فيما تقهقر هو وأشباهه من المفكرين، ممن أرادوا أن يحرروا الدين من نمطية التقليد والكهنوت. لا أنحاز لصف أي منهما، بقدر شعوري أحياناً أننا بحاجة لوجود نموذج المعري وغيره لنفهم الدين ومقاصده الكبرى أكثر، ذلك أن بعضا من هؤلاء وأولئك، كانوا ليصنعوا فارقا نحن بأمس حاجة له للقضاء على التناحر الطائفي والديني الذي يتهددنا.

لا غرو أننا نمارس مجموعة من المظاهر الاجتماعية التي نتشارك فيها مع من حولنا في صورة شعائر وعادات تجعلنا نحمل هوية المجتمع المسلم والمذهب الفلاني بعينه، لكن ذلك بعيد كل البعد عن إثبات مدى إيمان الفرد، أو إخلاص نيته لله. هذه المظاهر هي مجرد بداية وهناك ما هو أهم وأشد عمقاً حتى وإن كان أقل إنهاكاً. والدليل على ذلك أن المنافقين منذ عهد النبوة كانوا يمارسون ذلك الاسلام المجتمعي فكانوا يصلون ويصومون ويزكون بل أن بعضهم كان يخرج للجهاد مع جيش المسلمين! والدليل الآخر أن الملحدين في مجتمعاتنا المعاصرة لا يمكن معرفتهم إلا عندما يقرون بإلحادهم، وما عدا ذلك فهم يشبهوننا في كل شيء بل أن بعضهم يصلي الجمعة في المسجد!

لكن المشكلة في (بعض) أولئك المقلدين أنهم لا يدركون أنهم في أول الطريق، بل على العكس، هم ينطلقون من تأسلمهم المجتمعي المطبِق للعرف والوارث للدين بالولادة للتحدث باسم الله، بل اعتبار أنفسهم ممثلا شرعيا وحيداً لكلمته على الأرض، انتهاء إلى القتل باسمه تكبيراً وتهليلاً. النمطيون المقلدون يتضخمون وينتفخون يومياً وسط قناعة كاملة أنهم يمسكون بعصا الله في الدنيا، وفي يدهم الأخرى صك دخولهم إلى الجنة، ودخول غيرهم إلى النار. حينها يبدو أن هؤلاء لا يختلفون كثيراً عن مشركي قريش الذين قاتلوا وآذوا رسول الله وأتباعه، فالمشركون أيضاً كانوا يحاربونه وأصحابه لأنه في نظرهم عدو الدين الذي ورثوه مجتمعياً. إن النمطيين المقلدين لا يختلفون في شيء عمن يكفرون من أعدائهم، فكلاهما ورث دينه مجتمعيا وكلاهما يرى في الآخر أنه كفر بهذا الدين المجتمعي، بغض النظر عن مدى توافق هذا الكفر مع مفهوم الكفر دينياً.

سيبقى دين الله في متناول الجميع، هو ليس حكراً على المسلمين، لأنه للعالمين، لكل نفس على هذه الأرض، كفرت أو آمنت بالله. هو لا يميز في عطائه ورزقه وامتحانه وابتلائه بين من هو مؤمن ومن هو كافر. تلك المسألة ليست من اختصاص الحياة الدنيوية، فقد أعطانا الله حرية العيش فيها بحسب ما نراه مناسباً، واختيارنا أن نكون مقلدين نمطيين يبدو أسوأ الاختيارات، لأنه فضلاً عن أنه ليس خيار قناعة بل خيار برمجة وتلقين وتخزين ووراثة، فهو أيضاً يضعنا –جميعاً دون استثناء- في البدء على قدم المساواة مع المنافق، في أننا مسلمون بالشكل والعادة فقط، ثم ومن بعد…. تنطلق رحلة الإيمان الحقيقي، ويا لها من رحلة، جعلنا الله من أهلها جميعاً –مقلدين كنا أم مجددين.

*مقاال منشور على موقع  الصحيفة الكويتية الالكتروني http://assahefah.com/ArticleDetails.aspx?NewsId=9574

محمد الهاشمي

About محمد الهاشمي

إعلامي،شاعر،كاتب من الإمارات ،بتخصص إدارة وسياسات ثقافية، مهتم بالشؤون المحلية والخليجية والعربية، وحوار الثقافات والأديان. عمل مذيعا ومقدما للتلفزيون بين ٢٠٠٠-٢٠١٢، وشارك شاعرا في عديد الأمسيات

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