nahid roxan

‫‪ 12‬ﻣــﺎﺭﺱ ‪2012‬‬

‫ﻳﻚ ﻛﺎﺭﮔﺮﺩﺍﻥ ﺍﻳﺮﺍﻧﻰ ﺑﺮﻧﺪﺓ ﺟﺎﻳﺰﺓ ﺍﺳﻜﺎﺭ ﻣﻰﺷﻮﺩ‪ ،‬ﻭ»ﻫﻤﻪ« ﺗﻼﺵ ﻣﻰﻛﻨﻨﺪ‬ ‫ﻣﻄﺎﻟﺒﺎﺕ ﻣﺤﻔﻠﻰﺷــﺎﻥ ﺭﺍ ﺑﻪ ﺑﻬﺎﻧﺔ ﺣﻤﺎﻳﺖ ﺍﺯ ﻭﻯ ﻣﻄﺮﺡ ﻛﻨﻨﺪ! ﻧﻬﺎﻳﺖ ﺍﻣﺮ‪،‬‬ ‫ﻭﺯﺍﺭﺕ ﺍﻣــﻮﺭ ﺧﺎﺭﺟﺔ ﺁﻣﺮﻳــﻜﺎ ﻫﻢ ﺍﺯ ﻃﺮﻑ »ﻫﻤﻪ« ﺑــﻪ ﻭﻯ ﺗﺒﺮﻳﻚ ﻣﻰﮔﻮﻳﺪ‬ ‫ﻭ ‪ ...‬ﻭ ﺑــﺮ ﺍﻳﻦ ﺷــﻴﻮﺓ ﺑﺮﺧﻮﺭﺩ ﺳــﻮﺩﺍﮔﺮﺍﻧﻪ ﻭ ﻣﻮﻫﻦ ﻧﺎﻣﻰ ﺟــﺰ ﺑﻬﺮﻩ ﺑﺮﺩﺍﺭﻯ‬ ‫ﻳﺎ »ﺗﺼﺎﺣﺐ ﺳﻴﺎﺳــﻰ« ﻧﻤﻰﺗﻮﺍﻥ ﮔﺬﺍﺭﺩ‪ .‬ﺟﺎﻟﺐ ﺍﻳﻨﻜﻪ‪ ،‬ﮔﺴــﺘﺮﺓ »ﺗﺼﺎﺣﺐ‬

‫ﺳﻴﺎﺳﻰ« ﺑﻪ ﺩﻟﻴﻞ ﺧﻮﺩﻓﺮﻭﺧﺘﮕﻰ ﻭ ﮔﺎﻩ ﺣﻤﺎﻗﺖ ﺑﻌﻀﻰﻫﺎ‪ ،‬ﺍﺯ‬ ‫ﻣﻄﺎﻟﺒﺎﺕ ﻣﺤﻔﻠﻰ ﺍﺳﻼﻡﮔﺮﺍﻳﺎﻥ ﻧﻴﺰ ﻓﺮﺍﺗﺮ ﺭﻓﺘﻪ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﻣﻔﺎﺧﺮ‬ ‫ﺍﺩﺑﻴﺎﺕ ﻛﺸﻮﺭ ﻛﻪ »ﺳﺮﺯﻣﻴﻦ ﺍﻳﺮﺍﻥ« ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﮔﺴــﺘﺮﺵ ﻓﺮﺧﻨﺪﻩ ﺭﺍ ﻣﺪﻳﻮﻥ ﺻﺒﻴﺔ ﺩﺍﺭﻳﻮﺵ ﻓﺮﻭﻫﺮ ﻫﺴــﺘﻴﻢ‪.‬‬ ‫ﺍﻳﺸــﺎﻥ ﺳــﺎﻛﻦ ﺁﻟﻤﺎﻥ ﻫﺴــﺘﻨﺪ ﻭ ‪ ...‬ﻭ ﺍﺧﻴﺮﺍ ً ﻛﺘﺎﺑﻰ ﻣﻨﺘﺸــﺮ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﺳﺮﺯﻣﻴﻨﻰ ﻛﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻡ ﺩﺭ ﺁﻥ ﺑﻪ‬ ‫ﻗﺘﻞ ﺭﺳﻴﺪﻩﺍﻧﺪ‪«.‬‬ ‫ﺑﻠﻪ‪ ،‬ﺁﻧﺰﻣﺎﻥ ﻛﻪ ﺩﺍﺭﻳﻮﺵ ﻓﺮﻭﻫﺮ ﺩﺭ ﺩﻭﻟﺖ ﺷﻴﺦ ﻣﻬﺪﻯ ﺑﺎﺯﺭﮔﺎﻥ‬ ‫ﺩﺭ ﺟﺎﻳﮕﺎﻩ ﻭﺯﻳﺮ ﻛﺎﺭ ﻧﺸﺴﺘﻪ ﺑﻮﺩ‪ ،‬ﺍﻋﺘﺼﺎﺏ ﻣﻰﺷﻜﺴﺖ ﻭ ﺑﺮﺍﻯ‬ ‫ﻛﺎﺭﮔﺮﺍﻥ ﺧﻂﻭﻧﺸﺎﻥ ﻣﻰﻛﺸﻴﺪ‪» ،‬ﺳﺮﺯﻣﻴﻦ« ﻛﺬﺍ ﻫﻴﭻ ﺍﺷﻜﺎﻟﻰ‬ ‫ﻧﺪﺍﺷﺖ! ﻭﻟﻰ ﺯﻣﺎﻧﻴﻜﻪ ﺳﺎﻭﺍﻙ ﺟﻤﻜﺮﺍﻥ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺳﺎﻟﺨﻮﺭﺩﺓ‬ ‫ﭘﺮﺳــﺘﻮ ﻓﺮﻭﻫﺮ ﺭﺍ ﺑﻪ ﻗﺘﻞ ﻣﻰﺭﺳــﺎﻧﺪ ﺗﺎ ﺍﺯ ﺍﻳــﻦ ﻣﻔﺮ ﻧﺎﻧﻰ ﺑﺮﺍﻯ‬

‫ﻣﺤﻔﻞ ﻣﻼﻣﻤﺪ ﺧﺎﺗﻤﻰ ﺑﻪ ﺗﻨﻮﺭ ﺑﭽﺴــﺒﺎﻧﺪ ﻭ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ‬ ‫ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ »ﻣﻘﺪﺱ« ﻧﺎﻛﺎﻡ ﻣﻰﻣﺎﻧﺪ‪ ،‬ﺍﺷــﻜﺎﻝ ﺑﻪ ﺣﺴﺎﺏ‬ ‫»ﺳﺮﺯﻣﻴﻦ ﺍﻳﺮﺍﻥ« ﻧﻮﺷﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺟﺎﻯ ﻫﻴﭻ ﺗﻌﺠﺒﻰ‬ ‫ﻧﻴﺴﺖ ﻛﻪ ﭼﻨﻴﻦ ﻛﺘﺎﺑﻰ ﻳﻚ ﺟﺎﻳﺰﻩ ﻫﻢ ﺑﮕﻴﺮﺩ!‬ ‫ﺑﻪ ﮔﺰﺍﺭﺵ ﺳــﺎﻳﺖ ﺯﻣﺎﻧﻪ‪ ،‬ﻣﻮﺭﺥ ‪ 20‬ﺍﺳﻔﻨﺪﻣﺎﻩ ﺳﺎﻟﺠﺎﺭﻯ‪،‬‬ ‫ﺧﺎﻧﻢ »ﺯﻳﻤﻮﻥ« ﺿﻤﻦ ﺍﺷﺎﺭﻩ ﺑﻪ ﻛﺘﺎﺏ ﻣﺬﻛﻮﺭ‪ ،‬ﺍﺯ ﭘﺎﻓﺸﺎﺭﻯ‬ ‫ﻏﻴﺮﻗﺎﺑﻞ ﺗﻮﺻﻴﻒ »ﻓﺮﻭﻫﺮ« ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ »ﻋﺪﺍﻟﺖ« ﺳﺘﺎﻳﺶ‬ ‫ﺑﻪ ﻋﻤﻞ ﺁﻭﺭﺩﻩ‪:‬‬ ‫»ﭘﺎﻓﺸــﺎﺭﻯ ﻏﻴﺮﻗﺎﺑﻞ ﺗﻮﺻﻴﻒ ﺍﻭ ﺑﺮﺍﻯ ﺍﺟﺮﺍﻯ ﻋﺪﺍﻟﺖ ﻗﺎﺑﻞ‬ ‫ﺳﺘﺎﻳﺶ ﻭ ﺗﻘﺪﻳﺮ ﺍﺳﺖ‪«.‬‬

‫ﻣﺎ ﻫﻢ ﻫﺮ ﭼﻪ ﺳــﻌﻰ ﻛﺮﺩﻳﻢ »ﺗﻌﺠﺐ« ﻧﻜﻨﻴﻢ‪ ،‬ﻧﺸــﺪ ﻛﻪ ﻧﺸــﺪ!‬ ‫ﻳﺎﺩﺁﻭﺭ ﺷــﻮﻳﻢ ﺑــﺎ ﻣﺤﺘﻮﻯ ﺍﻳﻦ ﻛﺘــﺎﺏ »ﻋﺪﺍﻟﺖﺟــﻮ« ﺑﻴﮕﺎﻧﻪﺍﻳﻢ‪،‬‬ ‫ﻭﻟﻰ ﺑــﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻇﻬﺎﺭﺍﺕ ﺧﺎﻧﻢ »ﺯﻳﻤــﻮﻥ« ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺻﺮﺍﺣﺖ‬ ‫ﮔﻔﺖ‪ ،‬ﭘﺮﻭﭘﺎﮔﺎﻧﺪ ﺍﻳﺮﺍﻧﻰﺳــﺘﻴﺰ ﺍﻳﻨﻚ ﺑﻪ ﻣﺮﺣﻠﺔ »ﺍﻳﺮﺍﻥﺳــﺘﻴﺰﻯ«‬ ‫ﭘﺎﻯ ﮔﺬﺍﺷــﺘﻪ‪ ،‬ﻭ ﻣﻨﻄﻘﺎً ﻫﺪﻓﻰ ﺟﺰ ﮔﺴﺘﺮﺵ ﺧﺸﻮﻧﺖ ﻭ ﺗﻮﺣﺶ‬ ‫ﻧﻤﻰﺗــﻮﺍﻥ ﺑﺮﺍﻯ ﺁﻥ ﻣﺘﺼﻮﺭ ﺷــﺪ‪ .‬ﺩﺭ ﻫﺮ ﺣﺎﻝ‪ ،‬ﻣﻮﺿﻮﻉ ﻭﺑﻼگ‬ ‫ﻣﺎ ﺻﺒﻴــﺔ ﻓﺮﻭﻫﺮ ﻭ ﺁﺛــﺎﺭ »ﻋﺪﺍﻟﺖﻃﻠﺒﺎﻧــﻪ« ﻭ »ﺧﻮﻥﺧﻮﺍﻫﺎﻧﻪ« ﻭ‬ ‫»ﺣﻖﺟﻮﻳﺎﻧﻪ« ﻧﻴﺴــﺖ‪ ،‬ﺍﻳــﻦ ﻣﺨﺘﺼﺮ ﺭﺍ ﺑﺮﺍﻯ ﺍﺭﺍﺋــﺔ ﻳﻚ ﻧﻤﻮﻧﺔ‬ ‫ﻣﻠﻤــﻮﺱ ﺍﺯ ﭘﺮﻭﭘﺎﮔﺎﻧﺪ ﺗﻮﺣﺶﮔﺴــﺘﺮ ﺣﺎﻛﻤﻴﺖ ﻛﺸــﻮﺭ ﺍﺷــﻐﺎﻝ‬ ‫ﺷــﺪﺓ ﺁﻟﻤﺎﻥ ﺩﺭ ﺯﻣﻴﻨﺔ »ﻓﺮﻫﻨﮕــﻰ« ﺑﺮﮔﺰﻳﺪﻳﻢ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ‪،‬‬ ‫ﻣﻰﺗﻮﺍﻧﻴﻢ »ﻣﻮﺍﺿــﻊ« ﺧﻴﻠﻰ ﺧﻴﻠﻰ ﻣﺘﺮﻗﻰ ﺩﻭﻟﺖ ﺁﻟﻤﺎﻥ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﺳﻮﺭﻳﻪ ﺭﺍ ﺑﻬﺘﺮ ﺑﺮﺭﺳﻰ ﻛﻨﻴﻢ‪.‬‬ ‫ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﻣﺴــﺎﻓﺮﺕ ﺳــﺮﮔﺌﻰ ﻻﻭﺭﻭﻑ ﺑﻪ ﻗﺎﻫﺮﻩ‪» ،‬ﻭﺳﺘﺮﻭﻟﻪ«‪،‬‬ ‫ﻭﺯﻳﺮ ﺍﻣﻮﺭﺧﺎﺭﺟﺔ ﺁﻟﻤﺎﻥ ﺧﻮﺍﻫﺎﻥ ﻛﻨﺎﺭﻩﮔﻴﺮﻯ ﺑﺸﺎﺭﺍﺳــﺪ ﺍﺯ ﻗﺪﺭﺕ‬ ‫ﺷــﺪ! ﺍﻟﺒﺘﻪ ﮔﻔﺘﺎﺭ ﻭ ﺑﻪ ﻭﻳﮋﻩ ﺭﻓﺘــﺎﺭ »ﻧﺎﻫﻨﺠﺎﺭ« ﻭﺯﻳﺮ ﺍﻣﻮﺭﺧﺎﺭﺟﺔ‬ ‫ﺁﻟﻤﺎﻥ ﻫﻴﭻ ﺗﺎﺯﮔﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻭﺳــﺘﺮﻭﻟﻪ ﻫﻤﭽﻮﻥ ﺍﺳــﻼﻑﺍﺵ‪ ،‬ﻧﻘﺶ‬ ‫ﭘﺎﻣﻨﺒﺮﻯ ﺩﻛﺎﻥ ﺁﻣﺮﻳﻜﺎ ﺭﺍ ﺍﻳﻔﺎ ﻣﻰﻛﻨﺪ‪ .‬ﻭﻟﻰ ﭘﺎﻣﻨﺒﺮﻯ ﺑﻼﺩ ﺟﺮﻣﺎﻧﻰ‬ ‫ﺑﺎ ﺍﻧﻮﺍﻉ ﻓﺮﺍﻧﺴــﻮﻯﺍﺵ ﻛﻤﻰ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ! ﻛﺸﻮﺭ ﺁﻟﻤﺎﻥ‪ ،‬ﺑﺮﺧﻼﻑ‬ ‫ﻓﺮﺍﻧﺴﻪ ﻫﻤﭽﻨﺎﻥ ﺗﺤﺖ ﺍﺷــﻐﺎﻝ ﻧﻈﺎﻣﻰ ﺁﻣﺮﻳﻜﺎﺳﺖ ﻭ ﺍﮔﺮ ﻓﺮﺍﻧﺴﻪ‬ ‫ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎ ﺗﻮﺳــﻞ ﺑﻪ »ﺗﺼﻮﻳﺮ ﺭﻭﻳﺎﺋﻰ« ژﻧﺮﺍﻝ ﺩﻭﮔﻞ ﮔﻬﮕﺎﻩ ژﺳﺖ‬ ‫»ﺍﺳــﺘﻘﻼﻝ« ﺑﮕﻴﺮﺩ‪ ،‬ﺁﻟﻤﺎﻥ ﺑــﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ ﺩﺭ ﭼﻨﻴﻦ ﺟﺎﻳﮕﺎﻫﻰ‬ ‫ﻧﻴﺴــﺖ‪ .‬ﭼﺮﺍ ﻛﻪ ﺩﺭﮔﺬﺷﺘﺔ ﺳﻴﺎﺳﻰ ﻭ »ﭘﺮﺍﻓﺘﺨﺎﺭ« ﺍﻳﻨﻜﺸﻮﺭ‪ ،‬ﺟﺰ‬ ‫ﺍﻣﺜﺎﻝ »ﻫﻴﺘﻠﺮ« ﻭ ﻧﻬﺎﻳﺖ ﺍﻣﺮ »ﺑﻴﺴــﻤﺎﺭﻙ« ﻫﻴﭻ ﻧﻤﻰﺑﻴﻨﻴﻢ! ﺍﻣﺎ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳﺪ ﻭﺯﻳﺮ ﺍﻣﻮﺭﺧﺎﺭﺟﺔ ﺁﻟﻤﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﻋﺮﻑ ﺩﻳﭙﻠﻤﺎﺗﻴﻚ‬ ‫ﻛﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ ﺗﺎﺭﻳﺨﻰ ﺭﺍ ﻧﻴﺰ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺑﺎﺷــﺪ‪ .‬ﺑﻪ ﮔﺰﺍﺭﺵ‬ ‫»ﺩﻭﻳﭽﻪ ﻭﻟﻪ«‪ ،‬ﻣﻮﺭﺥ ‪ 11‬ﻣﺎﺭﺱ ‪ ،2012‬ﺣﻀﺮﺕ »ﻭﺳــﺘﺮﻭﻟﻪ«‬ ‫ﺧﻮﺍﻫﺎﻥ »ﺭﺍﻩ ﺣﻞ ﻳﻤﻨﻰ« ﺩﺭ ﺳــﻮﺭﻳﻪ ﺷﺪﻩﺍﻧﺪ! »ﺭﺍﻩ ﺣﻞ ﻳﻤﻨﻰ«‬ ‫ﭼﻴﺴــﺖ؟ ﺑﺎﻳﺪ ﻫﻤﺎﻥ ﺭﺍﻩ ﺣﻞ ﺗﻮﻧﺴــﻰ ﺑﺎﺷــﺪ‪ ،‬ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮﺋﻴﻢ‬ ‫ﺑﻴﺮﺍﻫﺔ ﺣﻤﺎﻗﺖ ﻭ ﺗﻮﺣﺸﻰ ﻛﻪ ﺁﻣﺮﻳﻜﺎ ﺍﺯ ﻃﺮﻳﻖ ﻣﺘﺮﺳﻚﻫﺎﻯ ﭘﺎ ﺩﺭ‬ ‫ﻫﻮﺍﻯﺍﺵ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻯ »ﺑﻬﺎﺭﺯﺩﻩ« ﭘﻴﺸﻨﻬﺎﺩ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺷــﺒﻪ ﺩﻭﻟﺖ »ﺑﻬــﺎﺭﻯ« ﺩﺭ ﺗﻮﻧﺲ ﺑــﻪ ﺧﻮﺩ ﺍﺟــﺎﺯﻩ ﺩﺍﺩﻩ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ﻛﺸــﻮﺭ ﺳــﻮﺭﻳﻪ ﺩﺧﺎﻟﺖ ﻛﻨﺪ‪ ،‬ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﮔﺮ ﻣﺴﺎﺋﻞ ﺳﻮﺭﻳﻪ‪ ،‬ﺍﺯ‬ ‫ﻣﺮﺯﻫﺎﻯﺍﺵ ﻓﺮﺍﺗﺮ ﺭﻭﺩ ﻭ ﺑﺮﺍﻯ ﻫﻤﺴــﺎﻳﮕﺎﻥ ﺍﻳﻦ ﻛﺸﻮﺭ ﻣﺸﻜﻼﺗﻰ‬

‫ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ‪ ،‬ﺗﻮﻧﺲ ﻫﻤﺴــﺎﻳﺔ ﺳﻮﺭﻳﻪ ﻧﻴﺴــﺖ‪ ،‬ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ‬ ‫ﻣﺴــﺎﺋﻞ ﺳﻮﺭﻳﻪ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺗﻮﻧﺲ ﺍﺭﺗﺒﺎﻁ ﭘﻴﺪﺍ ﻛﻨﺪ؛ ﺍﻳﻦ ﻣﺴﺎﺋﻞ‬ ‫ﺑﻪ ﺩﻭﻟﺖ ﻭ ﻣﻠﺖ ﺳــﻮﺭﻳﻪ ﻣﺮﺑﻮﻁ ﺍﺳﺖ! ﺭﻭﺷﻦﺗﺮ ﺑﮕﻮﺋﻴﻢ‪ ،‬ﺗﻮﻧﺲ‬ ‫ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﺣﻤﺎﻳﺖ ﻓﺮﺍﻧﺴــﻪ ﻭ ﺁﻣﺮﻳﻜﺎ ﺩﺳﺖ ﺑﻪ ﺍﻳﻦ ﺷﻜﺮﺧﻮﺭﻯﻫﺎ‬ ‫ﻣﻰﺯﻧــﺪ‪ ،‬ﻭ ﺑﻪ ﻫﻤﭽﻨﻴﻦ ﺍﺳــﺖ ﻣﻮﺭﺩ ﻭﺯﻳﺮ ﺍﻣــﻮﺭ ﺧﺎﺭﺟﺔ ﺁﻟﻤﺎﻥ‪.‬‬ ‫ﺣﺘﻤﺎً »ﻭﺳﺘﺮﻭﻟﻪ« ﺩﺭ ﺳﻮﺭﻳﻪ ﻧﻴﺰ »ﻟﻴﺒﻰ ﺩﻭﻡ« ﺭﺍ ﺟﺴﺘﺠﻮ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺑﺎﺯﺗﻮﻟﻴﺪ ﺍﻓﺘﻀﺎﺡ ﻟﻴﺒﻰ ﺩﺭ ﻛﺸﻮﺭ ﺳﻮﺭﻳﻪ‪ ،‬ﺍﮔﺮ ﺑﺮﺍﻯ ﺳﻮﺭﻯﻫﺎ ﻭ ﺩﺭ‬ ‫ﺍﺑﻌﺎﺩﻯ ﮔﺴﺘﺮﺩﻩﺗﺮ ﺑﺮﺍﻯ ﻟﺒﻨﺎﻧﻰﻫﺎ ﻣﻨﻔﻌﺘﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﻧﺪﺍﺭﺩ‪،‬‬ ‫ﺑﺮﺍﻯ ﻻﺷــﺨﻮﺭﻫﺎﻯ ﺳــﺎﺯﻣﺎﻥ ﻧﺎﺗﻮ ﺟﺰ ﻣﻨﻔﻌﺖ ﻫﻴﭻ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ!‬ ‫ﭘﺲ ﺍﺯ ﺑﻬﺎﺭ ﺧﻮﻧﺒﺎﺭ ﻋﺮﺏ‪ ،‬ﺍﻋﻀﺎﻯ ﻧﺎﺗﻮ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻫﻢ ﻣﻘﺎﺩﻳﺮ ﻗﺎﺑﻞ‬ ‫ﺗﻮﺟﻬﻰ ﺳﻼﺡ ﺑﻪ ﺩﻭﻟﺖﻫﺎﻯ »ﻣﺮﺩﻣﻰ« ﺣﻘﻨﻪ ﻛﻨﻨﺪ‪ ،‬ﻫﻢ ﭼﺎﺩﺭ ﻭ‬ ‫ﺭﻭﺑﻨﺪﻩ ﻭ ﺭﻳﺶ ﻭ ﭘﺸــﻢ ﺭﺍ ﺑﻪ »ﺍﺭﺯﺵ« ﮔﺬﺍﺷﺘﻪ ﻭ ﺍﺯ ﻫﻤﻪ ﻣﻬﻢﺗﺮ‪،‬‬ ‫ﺑﺎ ﻋﻘﺐ ﺭﺍﻧﺪﻥ ﻣﺬﺍﻛﺮﺍﺕ ﺻﻠﺢ »ﺍﺳــﺮﺍﺋﻴﻞ ـ ﻓﻠﺴﻄﻴﻦ«‪ ،‬ﺩﺭ ﻭﺍﻗﻊ‬ ‫ﺑﺮﺍﻯ ﺍﺳﺮﺍﺋﻴﻞ ﺯﻣﺎﻥ ﺧﺮﻳﺪﺍﺭﻯ ﻛﻨﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﺯ ﺣﻖ ﻧﺒﺎﻳﺪ ﮔﺬﺷﺖ‪،‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﻧﻤﺎﻳﺶ ﻣﻬﻮﻉ‪ ،‬ﺣﻜﻮﻣﺖ ﺟﻤﻜﺮﺍﻥ ﺑﺎ ﺑﺤﺮﺍﻥ ﺩﺳﺖﺳــﺎﺯ‬ ‫ﻫﺴﺘﻪﺍﻯﺍﺵ ﻧﻘﺶ ﺑﺴﻴﺎﺭ ﭼﺸﻤﮕﻴﺮﻯ ﺍﻳﻔﺎ ﻛﺮﺩﻩ‪ ،‬ﺑﮕﺬﺭﻳﻢ‪ .‬ﻭﺯﻳﺮ‬ ‫ﺍﻣﻮﺭﺧﺎﺭﺟــﺔ ﺁﻟﻤــﺎﻥ ﭘﻴﺮﺍﻣــﻮﻥ »ﺭﺍﻩ ﺣﻞ ﻳﻤﻨﻰ« ﺑــﻪ ﺩﻭﻳﭽﻪ ﻭﻟﻪ‬ ‫ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﻭ ﻣﻰﮔﻮﻳﺪ‪ ،‬ﺑﻪ ﺑﺸــﺎﺭ ﺍﺳــﺪ ﻣﺼﻮﻧﻴﺖ ﻗﻀﺎﺋﻰ ﺩﺍﺩﻩ‬ ‫ﺷــﻮﺩ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﻣﺎﻧﻨﺪ »ﻋﺒﺪﺍﷲ ﺻﺎﻟﺢ« ﺍﺯ ﻗﺪﺭﺕ ﻛﻨﺎﺭﻩﮔﻴﺮﻯ ﻛﻨﺪ‬ ‫ﻭ ﺑﺤﺮﺍﻥ ﭘﺎﻳﺎﻥ ﻳﺎﺑﺪ!‬ ‫ﺑــﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺑﻪ ﺯﻋﻢ ﻭﺳــﺘﺮﻭﻟﻪ‪ ،‬ﺭﻓﺘﻦ »ﺻﺎﻟﺢ« ﺑﻪ ﺑﺤﺮﺍﻥ‬ ‫ﻳﻤــﻦ ﭘﺎﻳﺎﻥ ﺩﺍﺩﻩ! ﻭﻟﻰ ﺍﮔﺮ ﺑﺎ ﺩﻗﺖ ﺑﻪ ﺍﻇﻬﺎﺭﺍﺕ ﺑﻴﺸــﺮﻣﺎﻧﺔ ﻭﺯﻳﺮ‬ ‫ﺍﻣــﻮﺭ ﺧﺎﺭﺟﺔ ﺁﻟﻤــﺎﻥ ﺑﻨﮕﺮﻳﻢ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ »ﻭﺳــﺘﺮﻭﻟﻪ« ﭘﺲ‬ ‫ﺍﺯ ﮔﺬﺷــﺖ ‪ 33‬ﺳﺎﻝ‪ ،‬ﺩﺭ ﻋﻤﻞ ﺑﻪ ﻧﺸــﺨﻮﺍﺭ ﺍﻇﻬﺎﺭﺍﺕ »ﺳﺎﻳﺮﻭﺱ‬ ‫ﻭﻧﺲ«‪ ،‬ﻭﺯﻳﺮ ﺍﻣﻮﺭ ﺧﺎﺭﺟﺔ ﺟﻴﻤﻰ ﻛﺎﺭﺗﺮ ﻣﺸــﻐﻮﻝ ﺍﺳﺖ‪ .‬ﺁﻧﺮﻭﺯﻫﺎ‬ ‫ﻛــﻪ ﺗﻞ ﻣﻮﻫﻮﻡ »ﻣــﺮﺩﻡ« ﺩﺭ ﺧﻴﺎﺑﺎﻥﻫﺎﻯ ﻣﺮﻛﺰ ﺗﻬﺮﺍﻥ »ﻣﺮگ ﺑﺮ‬ ‫ﺷــﺎﻩ« ﻣﻰﮔﻔﺖ‪ ،‬ﺳﺎﻳﺮﻭﺱ ﻭﻧﺲ ﺧﻮﺍﻫﺎﻥ »ﺧﺮﻭﺝ ﺷﺎﻩ« ﺍﺯ ﺍﻳﺮﺍﻥ‬ ‫ﺷﺪ ﻭ ‪ ...‬ﻭ ﺍﻋﻠﻴﺤﻀﺮﺕ ﻫﻢ ﻛﻪ ﻧﻤﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﺭﻭﻯ ﺳﺎﻳﺮﻭﺱ ﻭﻧﺲ‬ ‫ﺭﺍ ﺯﻣﻴﻦ ﺑﮕﺬﺍﺭﻧﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﺎﺝ ﻭ ﺗﺨﺖ‪» ،‬ﺧﺎﻙ ﻣﻴﻬﻦ«‪ ،‬ﻭ ﺍﺯ‬ ‫ﻫﻤﻪ ﻣﻬﻢﺗﺮ »ﻣﺴﺌﻮﻟﻴﺖ« ﻗﺎﻧﻮﻧﻰﺷﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﭘﺎﺩﺷﺎﻩ ﻣﻤﻠﻜﺖ ﺭﺍ‬ ‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻪ‪ ،‬ﺩﻭﻳﺪﻧﺪ ﻭ ﺭﻓﺘﻨﺪ ﻣﺼﺮ‪.‬‬

‫ﺧﻮﺷــﺒﺨﺘﺎﻧﻪ ﺁﻧﺮﻭﺯﻫــﺎ ﺩﻛﺎﻥ ﺗﻮﺯﻳــﻊ ﺟﻮﺍﻳﺰ ﻓﺮﻫﻨﮕــﻰ ﻭ ﺍﺩﺑﻰ‬ ‫ﻭ ﻏﻴــﺮﻩ ﻫﻨﻮﺯ ﺭﻭﻧﻘﻰ ﻧﺪﺍﺷــﺖ‪ ،‬ﻭﮔﺮﻧﻪ ﭘﻬﻠــﻮﻯ ﺩﻭﻡ ﻫﻢ ﺣﺘﻤﺎً‬ ‫ﻛﺘﺎﺑﻰ ﻣﻰﻧﻮﺷــﺖ ﺗﺤﺖ ﻋﻨﻮﺍﻥ‪» ،‬ﺳــﺮﺯﻣﻴﻨﻰ ﻛﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﻡ‬ ‫ﺩﺭﺁﻥ ﺑﻪ ﺗﺨﺖ ﻭ ﺗﺎﺝ ﺭﺳــﻴﺪﻧﺪ!« ﻭ ﻣﺴﻠﻤﺎً ﺧﺎﻧﻢ »ﺯﻳﻤﻮﻥ«‪ ،‬ﻳﺎ‬ ‫ﻣﺎﺩﺭ ﻣﺤﺘﺮﻣﻪﺷﺎﻥ ﺳــﺨﻨﻰ ﺍﺯ »ﻋﺪﺍﻟﺖﻃﻠﺒﻰ ﻏﻴﺮﻗﺎﺑﻞ ﺗﻮﺻﻴﻒ«‬ ‫ﻧﻮﻳﺴــﻨﺪﻩ ﺑﻪ ﻣﻴﺎﻥ ﻧﻤﻰﺁﻭﺭﺩﻧﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ‪ 33‬ﺳــﺎﻝ ﭘﻴﺶ ﻫﻨﻮﺯ‬ ‫ﺍﻳﻦ ﻗﻤﺎﺵ ﺩﻛﺎﻥ ﺍﻓﺘﺘﺎﺡ ﻧﺸــﺪﻩ ﺑــﻮﺩ! ﺍﺯ ﻣﻄﻠﺐ ﺍﻣﺮﻭﺯ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﺍﺯ ﻣﺼﺎﺣﺒﺖ ﺷﻴﺮﻳﻦ ﻭﺳﺘﺮﻭﻟﻪ ﺩﻭﺭ ﺍﻓﺘﺎﺩﻳﻢ‪ ،‬ﻭ ﺷﻴﻔﺘﮕﻰ ﻭﻯ ﺑﻪ‬ ‫»ﺭﺍﻩ ﺣﻞ ﻣﺴﺎﻟﻤﺖﺁﻣﻴﺰ« ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻴﻢ!‬ ‫ﺑــﺮﺍﻯ ﺍﻳﺸــﺎﻥ »ﺭﺍﻩ ﺣــﻞ ﻣﺴــﺎﻟﻤﺖﺁﻣﻴﺰ« ﻳﻌﻨﻰ ﻛﻨــﺎﺭ ﺭﻓﺘﻦ‬ ‫ﺑﻰﺳــﺮﻭﺻﺪﺍﻯ ﺭﺋﻴﺲ ﺟﻤﻬﻮﺭ ﺳــﻮﺭﻳﻪ! ﺩﻟﻴﻞ ﻫﻢ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﺩﺭ‬ ‫ﺳــﻮﺭﻳﻪ »ﻧﻈﻢ ﺩﻣﻜﺮﺍﺗﻴﻚ« ﺣﺎﻛﻢ ﺷــﻮﺩ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﺿﺮﺑﺔ ﺁﻥ‬ ‫ﻣﺘﻮﺟﻪ ﺁﻟﻤﺎﻥ ﻭ ﺁﻣﺮﻳﻜﺎ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﭘﺲ ﺍﺯ ﭘﺎﻳﺎﻥ ﺟﻨﮓ‬ ‫ﺩﻭﻡ‪ ،‬ﺍﻳﻨــﺎﻥ ﺳــﻮﺭﻳﻪ ﺭﺍ‪ ،‬ﻫﻤﭽﻮﻥ ﻛﺸــﻮﺭﻫﺎﻯ ﺁﻣﺮﻳﻜﺎﻯ ﻻﺗﻴﻦ‬ ‫ﺑــﻪ ﭘﻨﺎﻫﮕﺎﻩ ﻓﺎﺷﻴﺴــﺖﻫﺎﻯ »ﻓﺮﺍﺭﻯ« ﺗﺒﺪﻳﻞ ﻛﺮﺩﻧــﺪ‪ .‬ﻭﻟﻰ ﺑﻪ‬ ‫ﺩﻻﻳﻠﻰﻛﻪ ﺑﺮ ﻣﺎ ﺭﻭﺷــﻦ ﺍﺳﺖ‪ ،‬ﺭﺳﺎﻧﻪﻫﺎﻯ »ﻋﺪﺍﻟﺖﻃﻠﺐ« ﻏﺮﺏ‬ ‫ﻭ ﺍﺳــﺮﺍﺋﻴﻞ ﻫﻨﻮﺯ ﺳﺮﻭﺻﺪﺍﻯ ﺍﻳﻦ ﺑﺴــﺎﻁ ﺭﺍ ﺩﺭ ﻧﻴﺎﻭﺭﺩﻩﺍﻧﺪ! ﺑﻠﻪ‪،‬‬ ‫ﻧﮕﺮﺍﻧﻰ ﺍﺳــﺮﺍﺋﻴﻞ‪ ،‬ﺗﺮﻛﻴﻪ‪ ،‬ﺁﻣﺮﻳﻜﺎ ﻭ ﻧﻮﭼﻪﻫﺎﻯﺍﺵ ﺩﺭ ﺍﺭﻭﭘﺎ ﺑﺮﺍﻯ‬ ‫»ﻣﺮﺩﻡ ﺳﻮﺭﻳﻪ« ﺩﻟﻴﻞ ﻣﻮﺟﻪ ﺩﺍﺭﺩ‪ ،‬ﻫﻮﻝ ﻭ ﻭﻻﻯ ﺍﻳﻨﺎﻥ ﺍﺯ ﺁﻓﺘﺎﺑﻰ‬ ‫ﺷــﺪﻥ ﭘﻨﺎﻫﮕﺎﻩﻫﺎﻯ ﻫﻤﻜﺎﺭﺍﻥ ﻧﺎﺯﻯ‪ ،‬ﺗﺮﻭﺭﻳﺴﺖ ﻭ ﺁﺩﻣﻜﺶﺷﺎﻥ‬ ‫ﺩﺭ ﺳﻮﺭﻳﻪ ﺍﺳﺖ‪:‬‬ ‫»ﻛﻨﺎﺭﻩﮔﻴﺮﻯ ﺑﺸــﺎﺭ ﺍﺳــﺪ‪ ،‬ﺭﺋﻴﺲﺟﻤﻬﻮﺭ ﺳــﻮﺭﻳﻪ ﺍﺯ ﻗﺪﺭﺕ ﺩﺭ‬ ‫ﻣﻘﺎﺑــﻞ ﻣﺼﻮﻧﻴﺖ ﻗﻀﺎﻳﻰ ]‪ [...‬ﺭﺍﻫﻜﺎﺭ ﻣﻨﺎﺳــﺒﻰ ]‪ [...‬ﺍﺳــﺖ ]‪[...‬‬ ‫ﺍﮔﺮ ﺩﺭ ﺳــﻮﺭﻳﻪ ﻫﻢ ﺍﻳﻦ ﺭﻭﺵ ﺑﻪ ﺗﻐﻴﻴﺮ ]‪ [...‬ﻣﺴﺎﻟﻤﺖﺁﻣﻴﺰ ﻣﻨﺠﺮ‬ ‫ﺷﻮﺩ ]ﺑﺮﺍﻯ ﻣﺮﺩﻣﻰ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺭﻧﺞ ﺑﺴﻴﺎﺭﻯ ﺩﺭ ﺳﻮﺭﻳﻪ ﻣﺘﺤﻤﻞ‬ ‫ﺷﺪﻩﺍﻧﺪ[ ﺧﺒﺮ ﺧﻮﺷﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ]‪«[...‬‬ ‫ﺩﺭﻭﺍﻗــﻊ ﺍﻳﻦ »ﺧﺒﺮ« ﻓﻘــﻂ ﺑﺮﺍﻯ ﺍﺭﺗﺶ ﺁﺩﻣﺨــﻮﺍﺭ ﻧﺎﺗﻮ ﻣﻰﺗﻮﺍﻧﺪ‬ ‫»ﺧــﻮﺵ« ﺑﺎﺷــﺪ ﻭ ﺑــﺲ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﺳــﺖ ﻛــﻪ ﻣﻨﺎﻓﻊ‬ ‫ﻧﺎﻣﺸــﺮﻭﻉ ﻧﺎﺗﻮ ﺩﺭ ﭘﻮﺷﺶ ﻓﺮﻳﺒﻨﺪﺓ ﻣﺮﺩﻡ ﺩﻭﺳﺘﻰ ﻭ »ﺣﻔﻆ ﺟﺎﻥ‬ ‫ﻏﻴﺮﻧﻈﺎﻣﻴﺎﻥ« ﺑﻪ ﻣﺨﺎﻃﺐ ﺣﻘﻨﻪ ﻣﻰﺷــﻮﺩ‪ .‬ﻭﺳــﺘﺮﻭﻟﻪ ﺁﺷــﻮﺏ‬ ‫ﻭ ﻫﺮﺝﻭﻣــﺮﺝ ﺩﺭ ﻳﻤــﻦ ﺭﺍ ﺑﻪ ﻋﻨــﻮﺍﻥ »ﺍﻟﮕﻮﻯ ﻣﻨﺎﺳــﺐ« ﺗﻐﻴﻴﺮ‬ ‫ﻣﺴــﺎﻟﻤﺖﺁﻣﻴﺰ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﻣﻰﺧﻮﺍﻫﺪ ﺁﻥ ﺭﺍ ﺩﺭ ﺩﻳﮕﺮ ﻛﺸﻮﺭﻫﺎ ﻧﻴﺰ‬ ‫ﭘﻴﺎﺩﻩ ﻛﻨﺪ‪:‬‬

‫»]‪ [...‬ﻭﺍﮔــﺬﺍﺭﻯ ﻣﺴــﺎﻟﻤﺖﺁﻣﻴﺰ ﻗﺪﺭﺕ ﺩﺭ ﻳﻤﻦ ﻣﺪﻟﻰ ﺍﺳــﺖ ﻛﻪ‬ ‫ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎ ﻛﻤﻰ ﺗﻐﻴﻴﺮ ﺩﺭ ﺳــﺎﻳﺮ ﻛﺸــﻮﺭﻫﺎ ﻧﻴﺰ ﭘﻴﺎﺩﻩ ﺷــﻮﺩ‪[...] .‬‬ ‫ﻣﺴﺌﻠﻪ ﻣﻬﻢ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺍﺯ ﺟﺎﻥ ﺷﻬﺮﻭﻧﺪﺍﻥ ﻏﻴﺮﻧﻈﺎﻣﻰ ﻣﺤﺎﻓﻈﺖ‬ ‫ﺷــﻮﺩ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﺍﻳﻦ ﻛﺸــﻮﺭﻫﺎ ﻛﻤﻚ ﺷــﻮﺩ ﺗﺎ ﻓﺼﻞ ﺗﺎﺯﻩﺍﻯ ﺩﺭ‬ ‫ﺳﺮﻧﻮﺷﺖ ﺧﻮﺩ ﺭﻗﻢ ﺯﻧﻨﺪ‪«.‬‬ ‫ﺩﺭﻭﻍ ﭼﺮﺍ؟ ﺩﺭ ﻳﻤﻦ ﻛﻪ »ﻓﺼﻞ ﺗﺎﺯﻩﺍﻯ« ﺑﺎﺯ ﺷﺪﻩ! ﺍﻫﺪﺍﻯ ﻧﻮﺑﻞ‬ ‫ﺻﻠﺢ ﺑﻪ ﻳﻚ »ﺧﻮﺍﻫﺮ ﻣﺤﺠﺒﻪ« ﺑﻪ ﻛﻨﺎﺭ‪ ،‬ﺧﺼﻮﺻﺎً ﺧﻴﻠﻰ ﺍﺯ ﺟﺎﻥ‬ ‫»ﺷــﻬﺮﻭﻧﺪﺍﻥ« ﻏﻴﺮﻧﻈﺎﻣﻰ ﻣﺤﺎﻓﻈﺖ ﺑــﻪ ﻋﻤﻞ ﻣﻰﺁﻳﺪ‪ .‬ﻓﺮﺍﻣﻮﺵ‬ ‫ﻧﻜﻨﻴﻢ ﻛﻪ ﺍﺳــﻼﻡﮔﺮﺍﻳﺎﻥ ﻭ ﺟﻴﺮﻩﺧﻮﺍﺭﺍﻥ ﻟﻨﺪﻥ ﻭ ﻭﺍﺷﻨﮕﺘﻦ ﺩﺭ ﺍﻳﻦ‬ ‫»ﻓﺼــﻞ ﺗﺎﺯﻩ« ﻣﻔﻬﻮﻡ »ﺷــﻬﺮﻭﻧﺪ« ﺭﺍ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻛﺸــﻮﺭ ﺗﺤﺮﻳﻒ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺧﻼﺻﻪ‪ ،‬ﺩﺭ ﻳﻤﻦ ﻫﻤﺎﻥ ﺷــﺮﺍﻳﻄﻰ ﻓﺮﺍﻫﻢ ﺷــﺪﻩ‪ ،‬ﻛﻪ‬ ‫ﺍﺯ ‪ 33‬ﺳــﺎﻝ ﭘﻴﺶ‪ ،‬ﺑﺎ ﺷــﺮﻛﺖ ﻓﻌﺎﻝ ﺍﻣﺜﺎﻝ ﺳــﻨﺠﺎﺑﻰ ﻭ ﻓﺮﻭﻫﺮ ﻭ‬ ‫ﺷﺮﻛﺎﻯﺷــﺎﻥ ﺑﺮ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﺣﺎﻛﻢ ﻛﺮﺩﻧﺪ‪ ،‬ﻭ ﻛﺎﺭ ﺑﺠﺎﺋﻰ ﺭﺳــﻴﺪﻩ‬ ‫ﻛــﻪ ﺍﻳﻨــﻚ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﻛﻪ ﻫﻴﭻ‪» ،‬ﺳــﺮﺯﻣﻴﻦ ﺍﻳﺮﺍﻥ« ﻫﻢ ﺑﻪ ﺍﻳﻦ‬ ‫ﺣﻀﺮﺍﺕ ﺑﺪﻫﻜﺎﺭ ﺷــﺪﻩ! ﭘﺲ ﻭﺯﻳﺮ ﺍﻣﻮﺭ ﺧﺎﺭﺟﺔ ﻛﺸــﻮﺭ ﺍﺷــﻐﺎﻝ‬ ‫ﺷــﺪﺓ ﺁﻟﻤﺎﻥ ﺭﺍ ﺩﺭ »ﺩﻭﻳﭽﻪ ﻭﻟﻪ« ﺭﻫــﺎ ﻣﻰﻛﻨﻴﻢ ﻭ ﻣﻰﭘﺮﺩﺍﺯﻳﻢ ﺑﻪ‬ ‫ﺑﻬﺮﻩﺑﺮﺩﺍﺭﻯ ﺳﻴﺎﺳﻰ ﺍﺯ »ﻣﺮگ« ﻳﻚ ﻧﻮﻳﺴﻨﺪﺓ ﺍﻳﺮﺍﻧﻰ‪.‬‬ ‫ﺳــﻴﻤﻴﻦ ﺩﺍﻧﺸــﻮﺭ ﺩﺭﮔﺬﺷــﺖ! ﻳﻜﻰ ﻣﻰﮔﻮﻳﺪ ﺩﺭ ﺑﻴﻤﺎﺭﺳــﺘﺎﻥ‪،‬‬ ‫ﺩﻳﮕﺮﻯ ﻣﻰﻧﻮﻳﺴــﺪ‪ ،‬ﺩﺭ ﺧﺎﻧﻪ ﺷــﺨﺼﻰﺍﺵ! ﻭﻟﻰ ﺁﻧﭽﻪ ﺍﻫﻤﻴﺖ‬ ‫ﺩﺍﺭﺩ ﺍﻳﻦ ﺍﺳــﺖ ﻛــﻪ ﺭﻭﺯ ‪ 8‬ﻣﺎﺭﺱ‪ ،‬ﺭﻭﺯ ﺟﻬﺎﻧــﻰ ﺯﻥ ﺭﺍ ﺑﻪ ﻣﺮگ‬ ‫ﺳــﻴﻤﻴﻦ ﺩﺍﻧﺸــﻮﺭ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩﺍﻧﺪ‪ ،‬ﺁﻥﻫﺎ ﻫﻢ ﻛــﻪ ﺍﺯ »ﺗﺎﺭﻳﺦ‬ ‫ﺩﻗﻴﻖ« ﻣﺮگ ﺩﺍﻧﺸــﻮﺭ ﺁﮔﺎﻫﻰ ﺩﺍﺭﻧﺪ‪» ،‬ﺧﺒﺮ« ﺭﺳــﺎﻧﻪﻫﺎ ﺭﺍ ﺑﻪ ﺯﻳﺮ‬ ‫ﺳــﺌﻮﺍﻝ ﻧﻤﻰﺑﺮﻧﺪ‪ ،‬ﻣﺎ ﻫﻢ ﺍﺻــ ً‬ ‫ﻼ ﺗﻌﺠﺐ ﻧﻤﻰﻛﻨﻴﻢ‪ .‬ﭘﺲ ﻋﻼﻣﺖ‬ ‫ﺗﻌﺠﺐ ﻧﻤﻰﮔﺬﺍﺭﻳﻢ؛ ﻭﻟﻰ ﺍﻻﻍﻫﺎﻯ ﻃﻮﻳﻠﺔ ﻣﻚﻛﺎﺭﺗﻰ ﺑﺪﺍﻧﻨﺪ‪ ،‬ﻫﺮ‬ ‫ﺍﺗﻔﺎﻗــﻰ ﻛﻪ ﺑﻴﻔﺘﺪ‪ ،‬ﺭﻭﺯ ‪ 8‬ﻣﺎﺭﺱ ﻓﻘﻂ »ﺭﻭﺯ ﺟﻬﺎﻧﻰ ﺯﻥ« ﺧﻮﺍﻫﺪ‬ ‫ﺑﻮﺩ‪ .‬ﺑﻠﻪ ﺭﻭﺯ ‪ 8‬ﻣﺎﺭﺱ ﺭﺍ ﻧﻪ ﻣﻰﺗﻮﺍﻧﻴﺪ ﺑﺎ ﺳﻜﻴﻨﻪ ﻭ ﻓﺎﻃﻤﻪ ﻭ ﺭﻗﻴﻪ‬ ‫»ﺟﺎﻳﮕﺰﻳــﻦ« ﻛﻨﻴﺪ‪ ،‬ﻧﻪ ﺍﻳﻦ ﺭﻭﺯ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺑﺎ »ﺳــﺎﻟﺮﻭﺯ ﻣﺮگ«‬ ‫ﺍﻳﻦ ﻭ ﺁﻥ ﭘﻮﺷﺶ ﺩﺍﺩ ﻭ ﭘﻨﻬﺎﻥ ﺩﺍﺷﺖ‪ .‬ﻫﻤﭽﻨﺎﻧﻜﻪ ﻣﺮگ ﺳﻴﻤﻴﻦ‬ ‫ﺩﺍﻧﺸــﻮﺭ ﺭﺍ ﻫﻢ ﻧﻤﻰﺗﻮﺍﻧﻴﺪ ﺑﻪ ﺍﺑﺰﺍﺭ ﻟﺠﻦﭘﺮﺍﻛﻨﻰ ﺑﻪ ﺻﺎﺩﻕ ﻫﺪﺍﻳﺖ‬ ‫ﺗﺒﺪﻳﻞ ﻛﻨﻴﺪ‪ .‬ﻫﺮ ﭼﻨﺪ ﺳــﺎﻳﺖ »ﺑﻰﺑﻰﺳــﻰ« ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﭼﻨﻴﻦ‬ ‫ﺍﻣﺮ ﻣﻘﺪﺳﻰ ﻫﻴﭻ ﻓﺮﺻﺘﻰ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻧﺪﺍﺩﻩ ﻭ ﻧﻤﻰﺩﻫﺪ‪.‬‬

‫ﺑــﺮﺍﻯ ﻟﺠﻦﭘﺮﺍﻛﻨــﻰ ﺑــﻪ ﻣﻔﺎﺧﺮ ﺍﺩﺑﻴــﺎﺕ ﺍﻳﺮﺍﻥ ﻫﻤﭽــﻮﻥ ﺩﻳﮕﺮ‬ ‫ﭘﺮﻭﭘﺎﮔﺎﻧﺪﻫﺎﻯ ﺭﻳﺸــﻪﺍﻯ‪» ،‬ﻳﻚ ﺷﻴﭙﻮﺭ« ﻻﺯﻡ ﺍﺳﺖ‪ .‬ﺑﻮﻕﻫﺎﻯ‬ ‫ﻧﺎﺗﻮ ﻳﺎ ﻣﻘﺎﻟﻪﺍﻯ ﺑﻪ ﻗﻠﻢ ﺷــﻴﻮﺍﻯ ﺷﻴﭙﻮﺭ ﻛﺬﺍ ﻣﻨﺘﺸﺮ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻳﺎ‬ ‫ﺑﺎ ﺍﻳﻦ »ﺷــﻴﭙﻮﺭ« ﻣﺼﺎﺣﺒﻪﺍﻯ ﺗﺮﺗﻴﺐ ﻣﻰﺩﻫﻨﺪ‪ ،‬ﻭ ﺍﺯ ﺯﺑﺎﻥ ﺍﻭ ﻫﺮ‬ ‫ﺁﻧﭽــﻪ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺑﻪ ﻣﺨﺎﻃﺐ ﻣﻰﻓﺮﻭﺷــﻨﺪ‪ .‬ﻣﺎﺟﺮﺍﻯ »ﺷــﻌﺮ‬ ‫ﺳــﺨﻴﻒ« ﻭ »ﺍﻟﻔﺎﻅ ﺭﻛﻴــﻚ« ﺭﺍ ﻛﻪ ﻫﻨﻮﺯ ﻓﺮﺍﻣــﻮﺵ ﻧﻜﺮﺩﻩﺍﻳﻢ!‬ ‫ﺭﺍﺩﻳﻮﻓﺮﺩﺍ ﻋﻤﻞ ﺩﻓﻊ ﺭﺍ »ﺭﻛﻴﻚ« ﺧﻮﺍﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﺩﺭ »ﻫﺨﻪ« ﺁﻥ ﺭﺍ‬ ‫»ﺳــﺨﻴﻒ« ﺍﺭﺯﻳﺎﺑﻰ ﻛﺮﺩ‪ .‬ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﻳﻦ ﻳﻚ »ﻋﻤﻞ ﻃﺒﻴﻌﻰ«‬ ‫ﺍﺳــﺖ! ﻫﺮ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩﺍﻯ »ﻏﺬﺍ« ﻣﻰﺧﻮﺭﺩ ﻭ ﻃﺒﻴﻌﺘﺎً ﺗﻔﺎﻟﺔ ﺁﻥ‬ ‫ﺭﺍ ﺩﻓــﻊ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﻋﻤﻞ ﺩﻓﻊ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﭘﻴﺎﻣﺪ‬ ‫ﺗﻐﺬﻳــﻪ‪ ،‬ﻧﻤﻰﺗﻮﺍﻧﺪ »ﺳــﺨﻴﻒ« ﻭ »ﺭﻛﻴﻚ« ﺗﻠﻘﻰ ﺷــﻮﺩ! ﻣﮕﺮ‬ ‫ﺍﻳﻨﻜﻪ ﺑﻌﻀﻰﻫﺎ »ﻏﺬﺍ ﺧﻮﺭﺩﻥ« ﺭﺍ ﻧﻴﺰ »ﺭﻛﻴﻚ« ﺑﻪ ﺷــﻤﺎﺭ ﺁﻭﺭﻧﺪ‪،‬‬ ‫ﻭ ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﻧﻈﺎﻡ ﺳﺮﻣﺎﻳﻪﺳﺎﻻﺭﻯ ﭼﻨﻴﻦ ﻧﻴﺴﺖ!‬ ‫ﺩﺭ ﺍﻳﻦ ﻧﻈﺎﻡ ﺗﻮﺣﺶﭘﺮﻭﺭ‪ ،‬ﻏﺬﺍﺧﻮﺭﺩﻥ ﻧﻴﻚ ﻭ ﭘﺴــﻨﺪﻳﺪﻩ ﺍﺳﺖ‬ ‫ﭼﺮﺍ ﻛﻪ ﻏﺬﺍ‪ ،‬ﻫﻤﭽﻮﻥ ﺳﺮﻣﺎﻳﻪ ﺩﺭ ﺷﻜﻢ ﺍﻧﺒﺎﺷﺘﻪ ﻣﻰﺷﻮﺩ‪ ،‬ﻭﻟﻰ‬ ‫ﻋﻤــﻞ »ﺩﻓﻊ« ﻧﻜﻮﻫﻴﺪﻩ ﺑﻪ ﺷــﻤﺎﺭ ﻣﻰﺭﻭﺩ ﭼﺮﺍ؟ ﭼﻮﻥ ﺩﺭ ﺿﻤﻴﺮ‬ ‫ﻧﺎﺧﻮﺩﺁﮔﺎﻩ‪ ،‬ﺍﻳﻦ ﻋﻤﻞ ﺑﺎ ﺩﺳــﺖ ﺭﻓﺘﻦ »ﺳﺮﻣﺎﻳﺔ ﺍﻧﺒﺎﺷﺘﻪ ﺷﺪﻩ«‬ ‫ﻣﺮﺗﺒﻂ ﻣﻰﺷــﻮﺩ! ﭘﺎﻳﻪ ﻭ ﺍﺳــﺎﺱ ﺍﻟﺼﺎﻕ ﺑﺮﭼﺴــﺐ »ﺭﻛﻴﻚ «‬ ‫ﻭ »ﺳــﺨﻴﻒ« ﺑﻪ ﻋﻤــﻞ ﻃﺒﻴﻌﻰ ﺩﻓــﻊ ﻫﻤﻴﻦ »ﭘﻴﻮﻧــﺪ« ﻏﺬﺍ ﺑﺎ‬ ‫»ﺳﺮﻣﺎﻳﻪ« ﺍﺳﺖ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺩﺭ ﺍﻣﺎﻛﻦ ﻣﻘﺪﺱ‪» ،‬ﺧﻮﺭﺩﻥ«‬ ‫ﺑﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ ﻣﻤﻨﻮﻉ ﻧﻴﺴــﺖ‪ ،‬ﻭﻟﻰ »ﺭﻳﺪﻥ« ﭼﺮﺍ! ﺩﺭ ﻧﺘﻴﺠﻪ‬ ‫ﻭﻗﺘﻰ ﺁﻥ ﺷﺎﻋﺮ ﺧﻮﺵ ﺫﻭﻕ‪» ،‬ﻓﺮﻕﺳﺮ«‪» ،‬ﺭﻳﺶ«‪» ،‬ﺳﺠﺎﺩﻩ«‪،‬‬ ‫»ﺩﻳــﻦ«‪» ،‬ﭘﻴﻐﻤﺒــﺮ« ﻭ ‪ ...‬ﻭ ﺧﺼﻮﺻﺎً »ﻟﺸــﻜﺮ« ﻭ »ﺳــﻨﮕﺮ«‬ ‫ﺣﻀــﺮﺕ »ﺍﻣﺎﻡ« ﺭﺍ ﺑــﺮﺍﻯ ﻋﻤﻞ ﺩﻓﻊ ﺑﺮﻣﻰﮔﺰﻳﻨــﺪ‪» ،‬ﻫﺨﻪ« ﺭﺍ‬ ‫ﺳﺨﺖ ﺑﺮﺁﺷﻔﺘﻪ ﻣﻰﻛﻨﺪ ﻭ ﻛﺎﺭ ﺑﻪ ﭘﺎﺩﺭﻣﻴﺎﻧﻰ ﺭﺍﺩﻳﻮﻓﺮﺩﺍ ﻣﻰﻛﺸﺪ‪.‬‬ ‫ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﮔﺮ ﻫﻤﺎﻥ ﺷﺎﻋﺮ ﺭﻭﻯ ﺳﺠﺎﺩﺓ »ﺍﻣﺎﻡ« ﭼﻠﻮﻛﺒﺎﺏ ﻭ ﺁﺵ‬ ‫ﺭﺷﺘﻪ ﻣﻰﺧﻮﺭﺩ‪ ،‬ﺭﺍﺩﻳﻮﻓﺮﺩﺍ ﻧﻤﻰﺗﻮﺍﻧﺴﺖ »ﻫﺨﻪ« ﺭﺍ ﺑﺮﺍﻯ ﺍﺭﻋﺎﺏ‬ ‫ﺍﻳﺮﺍﻧﻰ ﻭ ﺳﺮﻛﻮﺏ ﺁﺯﺍﺩﻯ ﺑﻴﺎﻥ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﻫﺪﺍﻑ »ﻣﻘﺪﺱ« ﺩﻳﮕﺮ‬ ‫ﺑﻪ ﻣﻴﺪﺍﻥ ﺁﻭﺭﺩ‪ ،‬ﻭ ﻣﺎ ﻫﻢ ﻧﻤﻰﺗﻮﺍﻧﺴــﺘﻴﻢ ﺁﻥ ﺷﻌﺮ »ﺳﺮﮔﺮﺩﺍﻥ«‬ ‫ﺭﺍ ﺑــﺎ ﺧﻮﺷــﺤﺎﻟﻰ ﺑﻪ ﺣﺴــﺎﺏ ﺧﻮﺩﻣﺎﻥ ﺑﻨﻮﻳﺴــﻴﻢ‪ .‬ﺣﺎﻝ ﻛﻪ ﺑﺎ‬ ‫ﭘﺎﻳﻪ ﻭ ﺍﺳــﺎﺱ »ﻣﻨﻬﻴﺎﺕ« ﻭ »ﺍﺭﺯﺵﻫﺎﻯ« ﻧﻈﺎﻡ ﺳﺮﻣﺎﻳﻪﺳﺎﻻﺭﻯ‬ ‫ﺗﺎ ﺣﺪﻭﺩﻯ ﺁﺷــﻨﺎﺗﺮ ﺷﺪﻳﻢ‪ ،‬ﻋﻤﻞ »ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺘﺔ ﺷﻌﺮ« ﺭﺍ ﺑﻬﺘﺮ‬ ‫ﻣﻰﺗﻮﺍﻥ ﺑﺮﺭﺳﻰ ﻛﺮﺩ‪.‬‬ ‫ﺩﺭ ﻭﺍﻗﻊ ﺳــﺮﺍﻳﻨﺪﻩ ﺑﺎ »ﺗﺨﻠﻰ« ﺑﻪ »ﺍﻣﺎﻡ« ﻭ ﺍﻃﺮﺍﻓﻴﺎﻥ ﻭ ﻧﻤﺎﺩﻫﺎﻯ‬ ‫ﺗﻘﺪﺱ »ﺍﺳﻼﻡ« ﻫﻤﺰﻣﺎﻥ ﺁﻥﻫﺎ ﺭﺍ »ﺗﺤﻘﻴﺮ« ﻭ »ﺗﺼﺎﺣﺐ« ﻣﻰﻛﻨﺪ‪.‬‬

‫ﺍﺯ ﺳــﻮﻯ ﺩﻳﮕﺮ »ﺗﻐﻮﻁ« ـ ﻧﻤﻰﻧﻮﻳﺴــﻴﻢ ﺭﻳﺪﻥ ﻛﻪ »ﺳﺨﻴﻒ«ﻭ‬ ‫»ﺭﻛﻴﻚ« ﻧﺒﺎﺷﺪ ـ ﺍﺯ ﺳﻼﻣﺖ ﻣﺰﺍﺝ »ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺘﻪ« ﻧﺸﺎﻥ ﺩﺍﺭﺩ‪.‬‬ ‫ﺳﺮﺍﻳﻨﺪﻩ‪ ،‬ﺩﺭ ﻣﺠﻤﻮﻉ‪ 16 ،‬ﺑﺎﺭ ﺑﻪ ﻗﻮﻝ ﺍﻣﺎﻡ‪» ،‬ﺗﺨﻠﻰ« ﻣﻰﻛﻨﺪ!‬ ‫ﻋﻤــﻞ ﺩﻓﻊ ﺍﺯ »ﺳــﻴﻤﺎﻯ ﻫﻤﭽــﻮﻥ ﻋﻨﺘﺮ« ﺍﻣﺎﻡ ﺁﻏﺎﺯ ﻣﻰﺷــﻮﺩ ﻭ‬ ‫ﺑﻪ ﺭﻳﺶ ﻭ ﺳــﺒﻴﻞ »ﻣﻘﺪﺱ« ﺍﻳﺸــﺎﻥ ﻣﻰﺭﺳــﺪ‪ .‬ﺳﭙﺲ »ﻓﻬﻢ«‬ ‫ﺁﻧﺤﻀﺮﺕ ﻭ ﺁﺛﺎﺭ ﮔﺮﺍﻥﺳﻨﮓﺷﺎﻥ ﻫﺪﻑ »ﺗﺨﻠﻰ«ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ .‬ﻭ‬ ‫ﺩﺭ ﮔﺎﻡ ﺑﻌﺪ ﺑﻪ ﺗﺴﺒﻴﺢ‪ ،‬ﻋﺒﺎ‪ ،‬ﺟﺎﻣﺔ ﺗﻘﻮﻯ ﻭ ﻋﻤﺎﻣﻪﺍﺵ »ﺷﻠﻴﻚ«‬ ‫ﻣﻰﺷﻮﺩ‪ .‬ﺳﭙﺲ »ﻣﺴﺠﺪ«‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ »ﺳﻨﮕﺮ« ﺁﻧﺤﻀﺮﺕ ﻣﻮﺭﺩ‬ ‫ﺗﻬﺎﺟﻢ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﻫﺮ ﺟﺎ ﺳــﻨﮕﺮ ﺑﺎﺷــﺪ‪ ،‬ﻟﺸﻜﺮ‬ ‫ﻫﻢ ﻫﻤﺎﻧﺠﺎﺳﺖ‪» ،‬ﻟﺸﻜﺮ ﺍﻣﺎﻡ«‪ ،‬ﺷﺎﻣﻞ ﺍﻋﻀﺎﻯ »ﺣﺰﺏﺍﷲ« ﻧﻴﺰ‬ ‫ﺍﺯ ﺍﻟﻄﺎﻑ »ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺘﺔ« ﺷــﻌﺮ ﺑﻰﻧﺼﻴﺐ ﻧﻤﻰﻣﺎﻧﻨﺪ‪ .‬ﺳﺮﺍﻳﻨﺪﻩ‬ ‫ﭘﺲ ﺍﺯ ﺍﻳﻨﻜﻪ ﺗﻜﻠﻴﻒ ﻟﺸــﻜﺮ ﺍﻣﺎﻡ ﺭﺍ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺩﻳﺪﻳﻢ »ﺭﻭﺷﻦ«‬ ‫ﻣﻰﻛﻨﺪ‪ ،‬ﺑﻪ ﺳــﺮﺍﻍ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻭ ﺍﻋﻀﺎﻯ ﺧﺎﻧﻮﺍﺩﺓ ﺍﻳﺸــﺎﻥ ﻣﻰﺭﻭﺩ‪.‬‬ ‫ﺁﻧــﮕﺎﻩ‪ ،‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﭘﺪﺭ ﻧﺎﺷــﻨﺎﺱ ﺣــﺎﺝ ﺭﻭﺡﺍﷲ‪» ،‬ﺭﻭﺡ ﻣﺎﺩﺭ«‬ ‫ﺍﻳﺸــﺎﻥ ﻫﺪﻑ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﻭ ﺳﭙﺲ ﻫﻤﺴﺮ ﺍﻣﺎﻡ ﺍﺯ ﺍﻳﻦ ﺍﻟﻄﺎﻑ‬ ‫ﻭﻳﮋﻩ ﺑﻬﺮﻩﻣﻨﺪ ﻣﻰﺷــﻮﻧﺪ‪ .‬ﺩﺭ ﺍﻧﺘﻬﺎ‪ ،‬ﺳﺮﺍﻳﻨﺪﻩ »ﺗﻮﺿﻴﺢ« ﻣﻰﺩﻫﺪ‬ ‫ﻛﻪ ﺑﺮﺍﻯ ﻣﻘﺎﺑﻠﻪ ﺑﻪ ﻣﺜﻞ‪» ،‬ﺭﻳﺪﻥ« ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ‪:‬‬ ‫ﺍﮔﺮ ﺍﺳﻼﻡ ﺍﻫﺮﻳﻤﻦ ﺑﺮﺍﻳﺖ ﺑﻮﺩﻩ ﺍﺳﺖ ﺁﺋﻴﻦ‬ ‫ﺑﺮ ﺍﷲﺍﺕ‪ ،‬ﺑﻪ ﻗﺮﺁﻥﺍﺕ‪ ،‬ﺑﺮ ﺁﻥ ﺩﻳﻦ ﺳﺮﺍﺳﺮ ﻧﻜﺒﺖﺍﺕ ﺭﻳﺪﻡ‬ ‫ﻴﻐﻤﺒﺮ‪،‬‬ ‫ﺍﮔﺮﺍﻳﻨﺴﺖ ﺗﺮﺍ ﺩﻳﻦ ﻭ ﮔﺮ ﺍﻳﻨﺴﺖ ﭘ ِ َ‬ ‫ﺑﻪ ﺁﺋﻴﻨﺖ‪ ،‬ﺑﻪ ﺩﻳﻨﺖ‪ ،‬ﺑﺮ ﺳﺮ ﭘﻴﻐﻤﺒﺮﺕ ﺭﻳﺪﻡ‬ ‫ﺩﺭ ﻓﺮﻫﻨﮓ ﺩﻫﺨﺪﺍ ﭘﻴﺮﺍﻣﻮﻥ »ﺗﻐﻮﻁ« ﭼﻨﻴﻦ ﺁﻣﺪﻩ‪ :‬ﺭﻳﺪﻥ‪ :‬ﺑﻴﺮﻭﻥ‬ ‫ﺭﻳﺨﺘﻦ ﻓﻀﻮﻻﺕ ﺷﻜﻢ ﺍﺯ ﺭﺍﻩ ﻣﻘﻌﺪ‪ .‬ﻭ ﺍﻳﻨﻌﻤﻞ »ﻃﺒﻴﻌﻰ« ﺍﺳﺖ‪،‬‬ ‫ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﻪ ﻣﻰﺗﻮﺍﻧﺪ »ﺳﺨﻴﻒ« ﺑﺎﺷﺪ‪ ،‬ﻭ ﻧﻪ »ﺭﻛﻴﻚ!« ﺣﺎﻝ ﻛﻪ‬ ‫ﺑﻪ »ﻋﻤﻞ ﻃﺒﻴﻌﻰ« ﺭﺳﻴﺪﻳﻢ ﺑﺪ ﻧﻴﺴﺖ ﺑﺎﺯﮔﺮﺩﻳﻢ ﺑﻪ ﻣﻄﻠﺐ »ﻋﻴﻦ‪.‬‬ ‫ﻣﻌﺮﻭﻓﻰ« ﻛﻪ ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﺳﻴﻤﻴﻦ ﺩﺍﻧﺸﻮﺭ‪ ،‬ﺍﻳﻦ ﻛﻮﻩ ﺑﺎﺷﻜﻮﻩ«‬ ‫ﺩﺭ ﺳﺎﻳﺖ ﺑﻰﺑﻰﺳﻰ‪ ،‬ﻣﻮﺭﺥ ‪ 9‬ﻣﺎﺭﺱ ‪ 2012‬ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ‪.‬‬ ‫ﺍﮔــﺮ ﺑﺨﺶ »ﻣﺪﺍﺣــﻰ« ﻭ ﺭﻭﺿﻪ ﻭ ﺯﻭﺯﻩ ﻭ ﺑﻪﺑــﻪ ﻭ ﭼﻪﭼﻪ ﻣﻄﻠﺐ‬ ‫ﻣﺬﻛﻮﺭ ﺭﺍ ﺭﻫﺎ ﻛﻨﻴﻢ‪ ،‬ﻣﻰﺭﺳــﻴﻢ ﺑﻪ ﺑﺨﺶ ﻟﺠﻦﭘﺮﺍﻛﻨﻰ ﺑﻪ ﺻﺎﺩﻕ‬ ‫ﻫﺪﺍﻳﺖ ﺩﺭ ﺩﻭ ﮔﺎﻡ! ﺑﻠﻪ‪» ،‬ﻋﻴﻦ ﻣﻌﺮﻭﻓﻰ«‪ ،‬ﻣﺮگ ﺳﻴﻤﻴﻦ ﺩﺍﻧﺸﻮﺭ‬

‫ﺭﺍ ﺑﻪ ﺍﺑﺰﺍﺭ ﺗﺨﺮﻳﺐ ﺻﺎﺩﻕ ﻫﺪﺍﻳﺖ ﺗﺒﺪﻳﻞ ﻛﺮﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﻮﺷــﺘﺔ‬ ‫»ﺷﻴﻮﺍ«‪ ،‬ﺍﺑﺘﺪﺍ »ﻣﻌﺮﻭﻓﻰ« ﺑﺎ ﭘﻴﻮﻧﺪ ﮔﻮﺯ ﺑﻪ ﺷﻘﻴﻘﻪ‪ ،‬ﺍﺯ ﭘﺮﺳﻮﻧﺎژ‬ ‫»ﻳﻮﺳﻒ« ﺑﻪ ﺻﺎﺩﻕ ﻫﺪﺍﻳﺖ ﻣﻰﺭﺳﺪ ﻭ ﺑﻪ ﻣﺎ ﻣﻰﮔﻮﻳﺪ ﻛﻪ ﻫﺪﺍﻳﺖ‬ ‫»ﻣﺮگ ﭘﺮﺳــﺖ« ﺍﺳﺖ! ﺩﺭﮔﺎﻡ ﺩﻭﻡ‪ ،‬ﭘﺲ ﺍﺯ ﺗﺄﻛﻴﺪ ﺑﺮ »ﺟﺎﻳﮕﺎﻩ‬ ‫ﻣﻌﺘﺒﺮ« ﺍﺟﺘﻤﺎﻋﻰ ﭘﺪﺭ ﺳــﻴﻤﻴﻦ‪ ،‬ﺍﺯ »ﺯﺑﺎﻥ ﻋﺎﻣﻴﺎﻧﺔ« ﺩﺍﻧﺸــﻮﺭ ﺑﻪ‬ ‫ﺗﺨﺮﻳﺐ ﺻﺎﺩﻕ ﻫﺪﺍﻳﺖ ﻣﻰﻧﺸــﻴﻨﺪ‪ .‬ﺩﺭ »ﺍﺣﺎﺩﻳﺚ« ﺑﻰﺑﻰﺳــﻰ‪،‬‬ ‫ﺻﺎﺩﻕ ﻫﺪﺍﻳﺖ ﺩﻭﺳــﺖ ﭘﺪﺭ ﺳــﻴﻤﻴﻦ ﺩﺍﻧﺸــﻮﺭ ﻣﻌﺮﻓﻰ ﺷــﺪﻩ ﻭ‬ ‫»ﻋﻴﻦ‪ .‬ﻣﻴﻢ« ﺑــﻪ ﻋﻨﻮﺍﻥ ﻣﺘﺨﺼﺺ ﺍﺩﺑﻴﺎﺕ‪ ،‬ﺍﺯ ﻫﺪﺍﻳﺖ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫»ﻣﺮگﭘﺮﺳﺖ« ﻳﺎﺩ ﻣﻰﻛﻨﺪ! ﻣﺴﻠﻤﺎً ﺍﮔﺮ ﺍﻳﺸﺎﻥ ﺭﻣﺎﻥﻫﺎﻯ ﺻﺎﺩﻕ‬ ‫ﻫﺪﺍﻳﺖ ﺭﺍ ﻣﻄﺎﻟﻌﻪ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺷﻴﻮﻩﻫﺎﻯ ﻧﻘﺪ ﺭﻣﺎﻥ ﻧﻴﺰ ﺍﻧﺪﻙ‬ ‫ﺁﮔﺎﻫﻰ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﭼﻨﻴﻦ ﺷﻜﺮﮔﺰﺍﻓﻪﺍﻯ ﻣﻴﻞ ﻧﻤﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﻣــﻮﺭﺩ ﺻﺎﺩﻕ ﻫﺪﺍﻳــﺖ‪ ،‬ﻭ ﭘﺮﺳــﻮﻧﺎژ »ﺭﺍﻭﻯ« ﺩﺭ ﺭﻣﺎﻥﻫﺎﻯ‬ ‫ﺍﻭ ﺑــﻪ ﻛﺮﺍﺕ ﻧﻮﺷــﺘﻪﺍﻳﻢ ﻭ ﺗﻜﺮﺍﺭ ﻣﻜــﺮﺭﺍﺕ ﻧﺨﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ .‬ﻓﻘﻂ‬ ‫ﻣﻰﮔﻮﺋﻴﻢ‪ ،‬ﺳــﺎﻭﺍﻙ ﭘﻴﺶ ﺍﺯ »ﺍﻧﻘﻼﺏﺷﺎﻥ« ﭼﻨﻴﻦ ﺷﺎﻳﻊ ﻛﺮﺩﻩ‬ ‫ﺑﻮﺩ ﻛﻪ‪ ،‬ﻫﺮﻛﺲ ﺁﺛﺎﺭ »ﻫﺪﺍﻳﺖ« ﺭﺍ ﻣﻄﺎﻟﻌﻪ ﻛﻨﺪ‪ ،‬ﺑﻪ ﺍﻓﺴــﺮﺩﮔﻰ‬ ‫ﺩﭼﺎﺭ ﺷــﺪﻩ‪ ،‬ﻭ ﺍﮔﺮ ﺟﻮﺍﻥ ﺑﺎﺷــﺪ‪ ،‬ﺣﺘﻤﺎً »ﺧﻮﺩﻛﺸﻰ« ﻣﻰﻛﻨﺪ!‬ ‫ﻣﻰﺑﻴﻨﻴــﻢ ﻛﻪ ﺍﺩﻳــﺐ ﮔﺮﺍﻧﻤﺎﻳﺔ ﺟﻤﻜــﺮﺍﻥ‪ ،‬ﻳﻌﻨﻰ ﻫﻤﻴﻦ »ﻋﻴﻦ‬ ‫ﻣﻌﺮﻭﻓﻰ« ﺑﻪ ﺑﻬﺎﻧﺔ ﺑﺰﺭﮔﺪﺍﺷــﺖ ﺳــﻴﻤﻴﻦ ﺩﺍﻧﺸــﻮﺭ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺑﻪ‬ ‫»ﺑﺎﺯﻧﺸﺨﻮﺍﺭ« ﺷﺎﻳﻌﺎﺕ ﺍﺑﻠﻬﺎﻧﺔ ﺳﺎﻭﺍﻙ ﻣﺸﻐﻮﻝ ﺷﺪﻩ‪ ،‬ﻭ ﺁﻧﻘﺪﺭ ﺩﺭ‬ ‫ﺍﻳﻦ ﻋﻤﻞ »ﻣﻘﺪﺱ« ﺫﻭﺏ ﺷــﺪﻩ ﻛﻪ ﻓﺮﺍﻣﻮﺵ ﻣﻰﻛﻨﺪ ﺩﺭ ﺭﻣﺎﻥ‪،‬‬ ‫ﭘﺮﺳﻮﻧﺎژﻫﺎ ﻭ »ﺭﺍﻭﻯ« ﺑﺎ »ﻧﻮﻳﺴــﻨﺪﻩ« ﺩﺭ ﺗﺮﺍﺩﻑ ﻗﺮﺍﺭ ﻧﻤﻰﮔﻴﺮﻧﺪ‬ ‫ﻭ‪...‬ﻭ ﺍﺯ ﻫﻤﻪ ﻣﻬﻢﺗﺮ ﺍﻳﻨﻜﻪ‪ ،‬ﻫﺪﺍﻳﺖ ﺩﺭ ﺁﺛﺎﺭﺵ ﻧﻤﺎﺩﻫﺎﻯ »ﻗﺪﺭﺕ«‬ ‫ﺭﺍ ﺑﻪ ﭼﺎﻟﺶ ﻣﻰﻛﺸــﺪ‪ .‬ﺍﻳﻦ ﻧﻤﺎﺩﻫﺎﻯ ﻣﺮگ ﻭ ﺳﻜﻮﻥ ﺩﺭ ﺟﺎﻣﻌﺔ‬ ‫ﺍﻳــﺮﺍﻥ‪ ،‬ﺩﺭ ﻗﺎﻟــﺐ ﻣﻘﺪﺳــﺎﺕ »ﺩﻳﻨﻰ‪ ،‬ﺑﻮﻣــﻰ ﻭ ﻗﻮﻣﻰ« ﺗﺠﻠﻰ‬ ‫ﻳﺎﻓﺘﻪ ﻭ ﺗﺰﻟﺰﻝﺷــﺎﻥ ﺩﺭ ﺭﻣﺎﻥﻫﺎﻯ ﻫﺪﺍﻳﺖ ﺑﺎﺯﺗﺎﺏ ﮔﺮﺍﻳﺶ ﻭﻯ ﺑﻪ‬ ‫»ﺯﻧﺪﮔﻰ« ﺍﺳﺖ‪.‬‬ ‫ﺧﻼﺻــﻪ ﺑﺮﺧﻼﻑ ﻣﺰﺧﺮﻓــﺎﺕ ﺭﺍﻳﺞ‪» ،‬ﺻــﺎﺩﻕ ﻫﺪﺍﻳﺖ« ﭼﻪ ﺩﺭ‬ ‫ﺭﻣﺎﻥﻫــﺎﻯﺍﺵ‪ ،‬ﻭ ﭼــﻪ ﺩﺭ ﻋﺮﺻﺔ ﻭﺍﻗﻌﻴﺖ‪ ،‬ﺍﺯ ﺩﻭ ﺭﻭﻯ ﺳــﻜﺔ‬ ‫ﻗﺪﺭﺕ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﻳﻌﻨﻰ ﺁﺧﻮﻧﺪ ﻭ ﺍﻭﺑﺎﺵ ﺷﺎﻣﻞ ﺟﻤﺎﻋﺖ ﭼﭗﻧﻤﺎ‬ ‫ﻭ »ﻣﺮﺩﻣﻰ« ﺑﻪ ﺩﻭﺭ ﺑﻮﺩﻩ؛ ﺑﺎ ﻧﻘﻞ ﺧﺎﻃﺮﺍﺕ »ﻣﻘﺪﺱ« ﺳــﻴﻤﻴﻦ‬ ‫ﺩﺍﻧﺸــﻮﺭ‪ ،‬ﻧﻤﻰﺗــﻮﺍﻥ »ﻫﺪﺍﻳــﺖ« ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ »ﻛﻼﻩ ﺷــﺎﭘﻮ« ﺑﻪ‬ ‫ﺩﺍﺵﺁﻛﻞ »ﻧﺰﺩﻳﻚ« ﻧﻤﺎﻳﺎﻧﺪ‪:‬‬ ‫»]‪ [...‬ﺑــﻪ ﻣﻮﺍﺯﺍﺕ ﺍﻳﻦ ﻣﺮگ ﺁﮔﺎﻫﻰ ـ ﻭ ﻧﻪ ﻣﺮگﭘﺮﺳــﺘﻰ ﭼﻮﻥ‬ ‫ﻫﺪﺍﻳﺖ ]‪ [...‬ﺳﻴﻤﻴﻦ ﻧﻮﻳﺴﻨﺪﻩﺍﻯ ﺍﺳﺖ ﺭﺋﺎﻟﻴﺴﺖ ]‪ [...‬ﭘﺪﺭﺵ ]‪[...‬‬ ‫ﻃﺒﻴﺐ ﻣﻌﺮﻭﻑ ﺷﻬﺮ ﺷﻴﺮﺍﺯ ﺍﺳﺖ‪ .‬ﻳﻚ ﺭﻭﺯ ﻳﻪ ﺁﻗﺎﻳﻰ ﺑﺎ ﻛﻼﻩ ﺷﺎﭘﻮ‬

‫ﺍﻭﻣﺪ ﺧﻮﻧﻪ ﻣﺎ‪ .‬ﭘﺪﺭﻡ ﮔﻔﺖ ﺳــﻴﻤﻴﻦ‪ ،‬ﺍﻳﻦ ﺁﻗﺎ ﺍﺳــﻤﺶ ﺻﺎﺩﻕ‬ ‫ﻫﺪﺍﻳﺘﻪ ]‪ [...‬ﺩﺭﺷــﻜﻪ ﺧﺒﺮ ﻛﻦ ﺍﻳﺸﻮﻥ ﺭﺍ ﺑﺒﺮ ﻗﻬﻮﻩ ﺧﻮﻧﻪ ]‪ [...‬ﺑﻪ‬ ‫ﺩﺍﺵ ﺁﻛﻞ ﻣﻌﺮﻓﻴــﺶ ﻛﻦ ]‪ [...‬ﻣﻦ ﺻــﺎﺩﻕ ﻫﺪﺍﻳﺖ ﺭﻭ ﺑﺮﺩﻡ ]‪[...‬‬ ‫ﺩﺍﺵ ﺁﻛﻞ ﺭﻭ ﻧﺸــﻮﻧﺶ ﺩﺍﺩﻡ‪ .‬ﮔﻔﺘــﻢ ﺍﻭﻧﺎﻫــﺎﺵ‪ .‬ﺍﻭﻧﻰ ﻛﻪ ﻣﺜﻞ‬ ‫ﺷﻤﺎ ﻛﻼﻩ ﺩﺍﺭﻩ ]‪«[...‬‬ ‫ﺑﻠﻪ ﺭﻭﺡﺷــﺎﻥ ﺷــﺎﺩ ﻛﻪ ﻧــﻪ ﻧﻴﻤﻪ ﺷــﺐ ‪ 7‬ﻣﺎﺭﺱ‪ ،‬ﻛــﻪ ﺭﻭﺯ ‪8‬‬ ‫ﻣــﺎﺭﺱ ‪ 2012‬ﺭﻓﺘﻨــﺪ ﻭ ﺍﻳﻦ ﺍﻣﻜﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺩﻭﺳــﺘﺪﺍﺭﺍﻥ ﻓﺎﺿﻞ‬ ‫ﻭ ﻓﺮﻫﻴﺨﺘﻪﺷــﺎﻥ ﻓﺮﺍﻫــﻢ ﺁﻭﺭﺩﻧــﺪ ﺗــﺎ »ﺻﺎﺩﻕ ﻫﺪﺍﻳــﺖ« ﺭﺍ ﺩﺭ‬ ‫»ﺑﻰﺑﻰﺳﻰ«‪ ،‬ﻫﺪﻑ ﻟﺠﻦﭘﺮﺍﻛﻨﻰ ﺑﻴﺦﺩﻳﻮﺍﺭﻯ ﻛﻨﻨﺪ‪ .‬ﺷﺎﻳﺪ ﺑﻬﺘﺮ‬ ‫ﺑﺎﺷﺪ ﺑﻰﺑﻰﺳﻰ ﺑﺠﺎﻯ ﺷــﻜﺮﺧﻮﺭﻯ ﺩﺭ ﻣﻮﺭﺩ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭ ﺍﻫﻞ‬ ‫ﺍﺩﺏ ﺍﻳﺮﺍﻥ ﺑﻴﺸــﺘﺮ ﺑﻪ ﺷــﺮﺡ ﺣﺎﻝ »ﻫﻤــﻜﺎﺭﺍﻥﺍﺵ« ﺑﭙﺮﺩﺍﺯﺩ‪ .‬ﺑﻪ‬ ‫ﻃﻮﺭ ﻣﺜﺎﻝ‪ ،‬ﺷــﻴﺦ ﻣﺴﻌﻮﺩ ﺑﻬﻨﻮﺩ ﺩﺭ ﻣﻘﺎﻟﺔ ﺷﻴﻮﺍﺋﻰ ﺗﺤﺖ ﻋﻨﻮﺍﻥ‬ ‫»ﭘﺎﻳﺎﻥ ﺁﺭﺯﻭﻫﺎ« ﻧﻮﺷــﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺯﻧﺪﮔﻰ ﺑﺪﻭﻥ »ﺣﺎﺝ ﺑﺨﺸــﻰ«‬ ‫ﻟﻄﻔﻰ ﻧﺪﺍﺭﻩ‪:‬‬ ‫»]‪ [...‬ﺩﺭ ﺷــﺮﻭﻉ ﻣﻘﺎﻟﻪ ﻣﺎ ﻣﻰﻣﺎﻧﻴﻢ ﺩﺭ ﻣﺠﻠﻪ ﺁﺩﻳﻨﻪ ]‪ [...‬ﻧﻮﺷــﺘﻢ‬ ‫]‪ [...‬ﺍﻳﻦﺟﺎ ﺧﺎﻧﻪ ﻣﺎﺳــﺖ‪ ،‬ﺍﻳﻦ ﺟﺎ ﺯﺍﺩﻩ ﺷــﺪﻩﺍﻳﻢ ]‪ [...‬ﺑﻬﺸﺖ ﻣﺎ‬ ‫ﺍﻳﻨﺠﺎﺳﺖ ﻭ ﺍﻳﻦ ﺑﻬﺸــﺖ ﺑﺪﻭﻥ ﺣﺎﺝ ﺑﺨﺸﻰ ﺧﺸﻚ ﺟﺎﺋﻰ ﺍﺳﺖ‬ ‫]‪«[...‬‬ ‫ﺩﺭﻭﻍ ﭼــﺮﺍ؟ ﺑــﻪ ﺍﺳــﺘﻨﺒﺎﻁ ﻣﺎ‪» ،‬ﻟﻄــﻒﺍﺵ«‪ ،‬ﺑﺮﺍﻯ ﺷــﻤﺎ ﻭ‬ ‫ﻫﻢﻣﺤﻔﻠﻰﻫﺎﻳﺘﺎﻥ ﺭﻓﺘﻪ! ﺳــﺮﺩﺍﺭ ﺍﻛﺒﺮ‪ ،‬ﺷــﻤﺎﻝ ﺷــﻬﺮ ﺗﻬﺮﺍﻥ ﻭ‬ ‫ﺧﺎﻧﻪﻫــﺎﻯ »ﺧﻮﺵﺁﺏﻭﻫﻮﺍ« ﺭﺍ ﻭﻝ ﻛﺮﺩﻳﺪ‪ ،‬ﺁﻣﺪﻳﺪ ﺩﺭ ﺁﺳــﺘﺎﻧﺔ‬ ‫»ﻣﺒﺎﻝ« ﻧﻤﻮﺭ »ﺑﻰﺑﻰﺳــﻰ« ﺭﻭﻯ ﻳﻚ ﻣﻴﺰ ﻟﻜﻨﺘﻰ ﻣﻮﺭﻳﺎﻧﻪ ﺯﺩﻩ‪،‬‬ ‫ﻣﻴﺮﺯﺍ ﺑﻨﻮﻳﺲ ﻣﻠﻜﺔ ﻣﻮﺵﻫﺎ ﺷــﺪﻩﺍﻳﺪ! ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﻭ ﺑﺎﺭ ﻭ ﺑﺮﺵ‬ ‫ﺷﺎﻳﺴــﺘﺔ ﻫﻤﺎﻥ ﻋﻤﻞ »ﺳﺨﻴﻒ« ﻭ »ﺭﻛﻴﻚ« ﻳﻌﻨﻰ ﺭﻳﺪﻥ ﺍﺳﺖ!‬ ‫ﺗﺎ ﻳﺎﺩﻣﺎﻥ ﻧﺮﻓﺘﻪ‪ ،‬ﺍﻳﻨﻬﻢ ﺁﺩﺭﺱ ﺧﺎﻧﺔ ﺯﻭﺝ »ﺩﺍﻧﺸﻮﺭ ـ ﺁﻝ ﺍﺣﻤﺪ«‪:‬‬ ‫ﻛﻮﭼﻪ ﺳﻤﺎﻭﺍﺕ‪ ،‬ﺑﻦﺑﺴﺖ ﺍﺭﺽ‪ ،‬ﺩﺭ ﺷﻤﺎﻝ ﺷﻬﺮ ﺗﻬﺮﺍﻥ!‬ ‫ﭘﺲ ﺩﺳــﺖ »ﻋﻴﻦ‪ .‬ﻣﻌﺮﻭﻓﻰ« ﺭﺍ ﺑﮕﻴﺮﻳﺪ ﻭ ﺑﺎ »ﻭﺳﺘﺮﻭﻟﻪ« ﻭ ﺧﺎﻧﻢ‬ ‫»ﺯﻳﻤﻮﻥ« ﺑﻪ ﺳــﺮﺯﻣﻴﻨﻰ ﺑﺮﻭﻳﺪ ﻛﻪ »ﭘﺪﺭﻭﻣﺎﺩﺭ« ﭘﺮﺳــﺘﻮ ﻓﺮﻭﻫﺮ‬ ‫ﺩﺭ ﺁﻥ ﺑــﻪ ﻗﺘﻞ ﺭﺳــﻴﺪﻩﺍﻧﺪ ﻭ‪ ...‬ﻭ ﺩﺭ ﻣﺮﻗﺪ ﻣﻄﻬــﺮ ﺣﺎﺝ ﺭﻭﺡﺍﷲ‬ ‫ﺣﺘﻤﺎً ﭼﻠﻮﻛﺒﺎﺑﻰ ﺑﺨﻮﺭﻳﺪ ﻭ ﺍﺯ ﻃﺮﻑ ﻣﺎ ﭼﻨﺪ ﺑﻴﺖ ﺍﺯ ﺁﻥ »ﺷــﻌﺮ‬ ‫ﺳﺮﮔﺮﺩﺍﻥ« ﺭﺍ ﺗﻘﺪﻳﻢ ﺣﻀﻮﺭﺷﺎﻥ ﻛﻨﻴﺪ!‬