Page 71 - Dilmun 22

‫ﻭﺍﻻﺗﺼﺎﻝ ﺑﺄﺎﻬﻠﻫ ﻋﻠﻰ ﻣﺨﺘﻠﻒ ﺍﻟﻤﺸﺎﺭﺏﻭﺍﻷﻮﻫﺍﺀ ﻭﺍﻮﺘﺴﻤﻟﺎﻳﺕ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺍﻟﻨﺎﺻﻌﺔ ﺃﻥ ﺍﺆﻤﻟﺭﻦﻴﺧ ﺍﻟﻌﺮﺏ ﻛﺎﻧﻮﺍ ﺳﺒﺎﻗﻴﻦ‪ 2‬ﺎﻨﺗﻭﻝ ﺍﻟﻜﺘﺎﺑﺔ ﺣﻮﻝ ﺍﻟﺼﻴﻦ‬
‫ﻭﺗﺎﺭﻳﺨﻬﺎ ﻋﺒﺮ ﻋﺼﻮﺭﻫﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺃﻣﺸﺎﻝﺍﻟﻴﻌﻘﻮﻲﺑﻭﺍﻷﺩﻲﺴﻳﻭﺍﻮﻌﺴﻤﻟﺩﻱ ﻭﺃﻦﺑ ﺍﻟﺒﻴﻄﺎﺭ‬

‫ﻭﺍﻷﺻﻄﺨﺮﻱ ﻭﺑﻄﺒﻴﻌﺔ ﺍﺎﺤﻟﻝ ﺍﻟﺮﺣﺎﻟﺔ ﺍﻟﻤﻐﺮﻲﺑ ﺍﻟﺸﻬﻴﺮ ﺍﺑﻦﺑﻄﻮﻃﺔ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺃﻥﻫﺆﻻﺀ ﺍﻟﻤﺆﺭﺧﻴﻦ ﺍﻟﻌﺮﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺪﺑﺀﻭﺍ ﺍﻟﻜﺘﺎﺑﺔ ﺣﻮﻝ ﺍﻟﺼﻴﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬
‫ﺍﻟﻤﻴﻻﺩﻱ‪ .‬ﻭﺑﻌﺪﻫﺎ ﺳﻴﻄﺮ ﺍﻟﺒﺮﺗﻐﻠﻴﻮﻥ ﻭﺍﻟﻬﻮﻟﻨﺪﻳﻮﻥ ﺛﻢ ﺎﺟﺀ ﻣﻦ ﺑﻌﺪﻫﺎ ﺍﻹﻧﺠﻠﻴﺰ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭﺓ‬
‫ﻭﺍﻻﺎﺼﺘﻗﺩ ﻭﻛﺎﻥ ﻟﻬﻢ ﺍﻟﺴﺒﻖ ﻭﺍﺮﻟﺎﻳﺩﺓ‪ 2‬ﺍﺳﺘﻌﻤﺎﺭ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺪﻭﻝ‪ 2‬ﻗﺎﺭﺓ ﺃﺳﻴﺎ ﻭﺃﻓﺮﻳﻘﻴﺎ ﻭﻷﺣﻘﺎﺏ‬
‫ﻃﻮﻳﻠﺔ ﻭﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﺗﻌﺘﺒﺮ ﺇﻗﺎﻣﺘﻲ ‪ 2‬ﺍﻟﺼﻴﻦ ﺑﺴﻨﻮﺍﺕ ﺍﻟﺜﻤﺎﻧﻲ ﻫﻲ ﻣﻌﺎﻳﺸﺔ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﺗﺮﺟﻤﺔ‬
‫ﺫﺍﺗﻴﺔ ﻟﺘﻠﻚ ﺍﻟﺤﻘﺒﺔ ﺍﻻﻧﺘﻘﺎﻟﻴﺔﺍﻟﻬﺎﻣﺔ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﺼﻴﻦ‪ .‬ﺃﺎﻬﻧ ﺗﻌﻜﺲ ﻣﺎ ﺭﺃﺖﻳ ﻭﺷﺎﻫﺪﺓ ﺑﻜﻞ ﺃﻣﺎﻧﺔ‬
‫ﻭﻋﻔﻮﻳﺔ ﻭﺍﻧﻄﺒﺎﻉ ﺻﺎﺩﻕ‪ .‬ﻛﺎﻥ ﻫﺪﺓ ﺳﺒﺮ ﺃﻏﻮﺭ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺼﻴﻨﻲ ﻭﺭﺻﺪ ﺃﻭﺟﻪ ﺣﻴﺎﺗﻪ ﻭﺃﺪﺣﺍﻪﺛ‬
‫ﻭﻣﻌﺮﻓﺔ ﺃﺭﺿﻪ ﻭﺃﻫﻠﻪ ﻭﺣﻴﺎﺗﻬﻢ ﻭﺗﻘﺎﻟﻴﺪﻫﻢ‪ .‬ﻭﻍ ﻛﺘﺎﺏ ﻧﻔﺦ ﺍﻟﻄﻴﺐ ﻭﺭﺩ ﺃﻥ ﺍﻟﺤﻜﻤﺔ ﻗﺪ ﻧﺰﻟﺖ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺛﻻﺛﺔ ﺃﻋﻀﺎﺀ ﻣﻦ ﺃﻞﻫ ﺍﻷﺭﺽ ﺍﻟﻴﻮﻧﺎﻥ ﻭﺃﻳﺪﻱ ﺃﻫﻞ ﺍﻟﺼﻴﻦ ﻭﺍﻟﺴﻨﺔ ﻟﻌﺮﺏ ﻃﺒﻌﺎً ﻑ‬

‫ﺍﻟﺒﻻﻏﺔﻭﺍﻟﻔﺼﺎﺣﺔ ﻟﻴﺲ‪ 2‬ﺍﻟﻄﻮﻝ ﻭﺍﺐﺠﺸﻟﻭﺍﻻﺩﺍﻧﺔ ﻛﻤﺎ ﻫﻮ ﺍﻟﺤﺎﻝ ﺍﻟﻮﻗﺖ ﺍﻟﺤﺎﺿﺮ‪،‬‬

‫ﻭ‪ 2‬ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﺷﺪﻧﻲ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﺮﺣﺎﻟﺔ ﺍﻟﻌﺮﺑﻲ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﺎﺟﺮ ﺃﻭ ﺍﻟﺴﻴﺮﺍﺀ ‪ 2‬ﺭﺣﻠﺘﻪ ﺇﻟﻰ‬
‫ﺍﻟﺼﻴﻦ ﻭﻭﺻﻮﻟﻪ ﺇﻟﻰ ﻣﺪﻳﻨﺔ ﻗﻮﺍﻧﺸﻮﻋﺎﻡ ‪ ٨٠،١‬ﻭﻟﻢ ﺗﺨﻠﻮﺭﺣﻠﺘﻪ ﺗﻠﻚ ﻣﻦ ﺃﺳﺎﻃﻴﺮ ﻭﺣﻜﺎﻳﺎﺕ ﻭﻋﺠﺎﺋﺐ‬
‫ﻭﻏﺮﺍﺋﺐ ﻭﻣﻐﺎﻣﺮﺍﺕ ﺮﺳﺩ ﻋﻠﻴﻨﺎ ﺭﻪﺘﻠﺣ ﺑﺄﺳﻠﻮﺏ ﺬﺟﺍﺏ ﻣﺸﻮﻕﻭﺩﻭﻥ ﺃﻥ ﺗﻔﻘﺪ ﻗﻴﻤﺘﻬﺎ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ‪ .‬ﻭﻫﻮ‬
‫ﺃﻭﻝ ﻋﺮﺑﻲ ﻭﺻﻒ ﻟﻨﺎ ﻭﺑﺼﻮﺭﺓ ﺩﻗﻴﻘﺔ ﻭﺳﻠﺴﺔ ﺃﻭﺿﺎﻉ ﻭﺃﺣﻮﺍﻝ ﺍﻟﺠﺎﻟﻴﺎﺕ ﺍﻟﻌﺮﺑﻴﺔﻭﺍﻹﺳﻻﻣﻴﺔ ﻍ ﻣﺪﻥ‬
‫ﺑﻠﺼﻴﻦ ﻭﺃﺣﻴﺎﺋﻬﺎ‪ .‬ﻭﻛﺎﻥ ﻣﺴﺠﺪ ﻫﻮ ﺍﻊﻨﺸﻳ ﻍ ﻗﻮﺍﻧﻘﻮﺵ ﺑﻤﺜﺎﺑﺔ ﺍﻟﻤﺮﻛﺰ ﻭﺍﻟﻤﻘﺮ ﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﺮﻴﺸﺒﺘﻟﺑﺎﻹﺳﻻﻡ‪ .‬ﺇﻟﻰ ﺟﺎﻧﺐ ﻣﺎ ﻳﻘﻮﻣﻮﻥ ﺑﻪ ﻣﻦ ﻧﺸﺎﻃﺎﺕ ﺗﺠﺎﺭﻳﺔ ﻭﺫﻟﻚ ﺧﻻﻝ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺴﺎﺑﻊ ﺇﻰﻟ ﺍﺎﺘﻟﻊﺳ ﺍﻟﻤﻴﻻﺩﻱ‪ .‬ﻭﺃﻥ ﺭﺣﻠﺔ ﺍﻟﺴﻴﺮﺍ‪2‬ﺀ ﺗﻠﻚ ﻫﻲ ﻻ ﺗﻌﺪﻭ ﺃﻥ ﺗﻜﻮﻥ ﺗﻌﺰﻳﺰﺍ ﻭﺗﻜﺮﻳﺴ ًﺎ‬
‫ﻟﻠﺘﻮﺍﺻﻞ ﺍﻟﺤﻀﺎﺭﻱ ﺑﻴﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﺼﻴﻴﻨﻴﻦ ﻭﺍﺬﻟﻱ ﻳﻌﻮﺩ ﺇﻟﻰ ﺃﺧﻘﺎﺏ ﺗﺎﺭﻳﺨﻴﺔ ﻘﻴﺤﺳﺔ ﻣﻦ ﻋﻬﺪ‬

‫ﻹ‬
‫ﻟﺠﻜﻢ"‬