في كتابه «نار الخبز بين الغذامي ونزار»، الصادر عن مضامين للنشر والتوزيع، في 170 صفحة من القطع المتوسط، يقدّم الشاعر والكاتب والصحفي عبدالعزيز النصافي عملاً يجمع بين الحكاية والنقد، ليضع القارئ أمام مقارنة ثرية بين عالمين متباينين ومتكاملين في آنٍ: عالم الشاعر نزار قباني، وعالم الناقد عبدالله الغذامي.
رؤية الأطرش
رأى الشاعر ياسر الأطرش، في مقدمته للكتاب، أن العمل رسالة حب قبل أن يكون دراسة نقدية تقليدية. ويضيف أن النصافي قدّم صناعة احترافيّة لصحفي بارع، لا يخرج عمله عن التساؤلات الكبرى: لماذا هذه المقالة دون سواها؟ ولماذا هذا الموقف دون ضده؟ ليخلص في النهاية إلى أن الكتاب شهادة صادقة من قلب محبّ لكلا الرجلين.
النصافي بين نزار والغذامي
في تبريره للجمع بين هذين العلمين البارزين، أعاد النصافي الأمر إلى ظاهرة الانتشار، فكُتُب الغذامي وبحوثه النقدية وصلت إلى كل أرجاء العالم العربي وقراؤها أجيال متعاقبة، بينما قصائد نزار تجاوزت النخب لتصل إلى المثقف والفلاح والراعي والبائع في مصر والسودان واليمن وغيرها. ومن هنا رأى أن الربط بينهما مبرّر بالانتشار، واللغة، والموقف الفكري. وألمح إلى أنّ أوّل من عقد هذه المقارنة هو الناقد الدكتور سامي العجلان.
منهج الكتاب
اعترف النصافي أن كتابه هذا ليس بحثاً أكاديمياً محكوماً بالمنهج الصارم، بل هو خلاصة تجربة شخصية وقراءة متأملة. اعتمد فيها على أدوات متنوعة: الاقتباس، التصنيف، المقارنة، الاستقراء، والحجاج، مع حرصه على تماسك الفكرة وتكاملها، دون اجتزاء أو إخلال.
الحكاية والإنسان
بُني الكتاب على الحكاية؛ إذ بدأ المؤلف بقصته الشخصية مع نزار والغذامي، ثم استعرض طفولة كليهما، وظروفهما الاجتماعية والثقافية، وعلاقتهما باللغة والجماهير، ومواقفهما من الشجاعة والتهوّر، وتوقّف عند قضايا مثيرة كزعامة نزار في الشعر العربي الحديث، وقبول الغذامي بالاختلاف وتعدّد الرؤى، وحبّ نزار للمديح، والنقد الذي وُجّه لكلّ منهما، ما بين إنصاف موضوعي وهجوم فجّ.
بين الإنصاف والمساءلة
لا يكرّس النصافي كتابه للتعظيم أو التمجيد، بل يسلك طريقاً وسطاً بين الإنصاف والمساءلة. فهو يدافع أحياناً، كما فعل مع الغذامي في مواجهة رشقات سامي العجلان النقدية، التي رأى فيها النصافي أنها لا تعدو أن تكون اعتراضاً شخصياً على ذائقة الغذامي الروائية. ويتساءل في أحيانٍ أخرى، كما فعل مع موقف نزار في حادثته الشهيرة، حين رفض التوقيع لفتاة محتشمة بحجة أنها شبح، بينما لم يتردد في التوقيع على ساق فتاة أخرى كشفت عن نفسها أمام الجمهور!
النصافي هنا طرح سؤالاً استنكاريّاً جريئاً مع حبّه لنزار: كيف رفض نزار إعجاباً جاء بلباس الحشمة، وقبل إعجاباً جاء في صورة مستفزة؟!
خريطة ثقافية
الكتاب ليس مجرد جمع بين شاعر وناقد، بل هو محاولة لرسم خريطة ثقافية جمعت صوت الشعر وصوت النقد، قدّم فيها النصافي عملاً زاوج فيه بين الصحافة والأدب، وبين الحكاية والتحليل، ليمنح القارئ مادة ثرية تعكس حضور نزار نجماً في الوجدان العربي، وحضور الغذامي رائداً نقديّاً وأنموذجاً أكاديميّاً غيّر وجه الدرس الأدبي، وقلب الصورة الذهنيّة عن المثقف الأكاديمي.
مؤكداً نجوميّة نزار قباني وريادة الغذامي
النصافي: يؤجج ندّية العلاقة بين الشعر والنقد بنار الخبز
5 سبتمبر 2025 - 00:40
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آخر تحديث 5 سبتمبر 2025 - 00:40
غلاف نار الخبز بين الغذامي ونزار
تابع قناة عكاظ على الواتساب
علي فايع (أبها) alma33e@
In his book "The Fire of Bread Between Al-Ghudami and Nizar," published by Madaan for Publishing and Distribution, spanning 170 pages of medium size, poet, writer, and journalist Abdulaziz Al-Nasafi presents a work that combines storytelling and criticism, placing the reader before a rich comparison between two contrasting yet complementary worlds: the world of poet Nizar Qabbani and the world of critic Abdullah Al-Ghudami.
**The View of Al-Atrash**
Poet Yasser Al-Atrash, in his introduction to the book, sees the work as a message of love before it is a traditional critical study. He adds that Al-Nasafi has presented a professional craft of a skilled journalist, whose work revolves around major questions: Why this article and not another? And why this position and not its opposite? He concludes that the book is a sincere testimony from a heart that loves both men.
**Al-Nasafi Between Nizar and Al-Ghudami**
In justifying the combination of these two prominent figures, Al-Nasafi attributed it to the phenomenon of dissemination, noting that Al-Ghudami's books and critical research have reached all corners of the Arab world, with readers spanning successive generations, while Nizar's poems have transcended the elite to reach the intellectual, the farmer, the shepherd, and the vendor in Egypt, Sudan, Yemen, and elsewhere. From this, he saw the connection between them as justified by dissemination, language, and intellectual stance. He hinted that the first to make this comparison was critic Dr. Sami Al-Ajlan.
**The Methodology of the Book**
Al-Nasafi admitted that this book is not an academic research bound by a strict methodology, but rather a summary of personal experience and contemplative reading. He relied on various tools: quotation, classification, comparison, induction, and argumentation, while ensuring the coherence and completeness of the idea, without fragmentation or disruption.
**The Story and the Human**
The book is built on storytelling; the author began with his personal story with Nizar and Al-Ghudami, then reviewed both of their childhoods, their social and cultural circumstances, their relationship with language and the masses, their stances on courage and recklessness, and he paused at intriguing issues such as Nizar's leadership in modern Arabic poetry, Al-Ghudami's acceptance of difference and multiple perspectives, Nizar's love for praise, and the criticism directed at each of them, ranging from objective fairness to blatant attacks.
**Between Fairness and Accountability**
Al-Nasafi does not dedicate his book to glorification or exaltation, but rather takes a middle path between fairness and accountability. He defends at times, as he did with Al-Ghudami in the face of Sami Al-Ajlan's critical shots, which Al-Nasafi saw as mere personal objections to Al-Ghudami's narrative taste. He questions at other times, as he did with Nizar's famous incident, when he refused to sign for a modestly dressed girl on the grounds that she was a ghost, while he did not hesitate to sign on the leg of another girl who revealed herself to the public!
Here, Al-Nasafi posed a bold rhetorical question, with his love for Nizar: How did Nizar reject admiration that came in modest attire, while accepting admiration that came in a provocative form?!
**A Cultural Map**
The book is not merely a collection between a poet and a critic, but an attempt to draw a cultural map that brings together the voice of poetry and the voice of criticism. In it, Al-Nasafi presented a work that combined journalism and literature, storytelling and analysis, to provide the reader with rich material that reflects Nizar's presence as a star in the Arab consciousness, and Al-Ghudami's presence as a pioneering critic and an academic model that changed the face of literary study and reshaped the mental image of the academic intellectual.
**The View of Al-Atrash**
Poet Yasser Al-Atrash, in his introduction to the book, sees the work as a message of love before it is a traditional critical study. He adds that Al-Nasafi has presented a professional craft of a skilled journalist, whose work revolves around major questions: Why this article and not another? And why this position and not its opposite? He concludes that the book is a sincere testimony from a heart that loves both men.
**Al-Nasafi Between Nizar and Al-Ghudami**
In justifying the combination of these two prominent figures, Al-Nasafi attributed it to the phenomenon of dissemination, noting that Al-Ghudami's books and critical research have reached all corners of the Arab world, with readers spanning successive generations, while Nizar's poems have transcended the elite to reach the intellectual, the farmer, the shepherd, and the vendor in Egypt, Sudan, Yemen, and elsewhere. From this, he saw the connection between them as justified by dissemination, language, and intellectual stance. He hinted that the first to make this comparison was critic Dr. Sami Al-Ajlan.
**The Methodology of the Book**
Al-Nasafi admitted that this book is not an academic research bound by a strict methodology, but rather a summary of personal experience and contemplative reading. He relied on various tools: quotation, classification, comparison, induction, and argumentation, while ensuring the coherence and completeness of the idea, without fragmentation or disruption.
**The Story and the Human**
The book is built on storytelling; the author began with his personal story with Nizar and Al-Ghudami, then reviewed both of their childhoods, their social and cultural circumstances, their relationship with language and the masses, their stances on courage and recklessness, and he paused at intriguing issues such as Nizar's leadership in modern Arabic poetry, Al-Ghudami's acceptance of difference and multiple perspectives, Nizar's love for praise, and the criticism directed at each of them, ranging from objective fairness to blatant attacks.
**Between Fairness and Accountability**
Al-Nasafi does not dedicate his book to glorification or exaltation, but rather takes a middle path between fairness and accountability. He defends at times, as he did with Al-Ghudami in the face of Sami Al-Ajlan's critical shots, which Al-Nasafi saw as mere personal objections to Al-Ghudami's narrative taste. He questions at other times, as he did with Nizar's famous incident, when he refused to sign for a modestly dressed girl on the grounds that she was a ghost, while he did not hesitate to sign on the leg of another girl who revealed herself to the public!
Here, Al-Nasafi posed a bold rhetorical question, with his love for Nizar: How did Nizar reject admiration that came in modest attire, while accepting admiration that came in a provocative form?!
**A Cultural Map**
The book is not merely a collection between a poet and a critic, but an attempt to draw a cultural map that brings together the voice of poetry and the voice of criticism. In it, Al-Nasafi presented a work that combined journalism and literature, storytelling and analysis, to provide the reader with rich material that reflects Nizar's presence as a star in the Arab consciousness, and Al-Ghudami's presence as a pioneering critic and an academic model that changed the face of literary study and reshaped the mental image of the academic intellectual.



