nahid roxan

‫‪ 23‬ﺩﺳﺎﻣﺒــﺮ ‪2012‬‬

‫ﺩﺭ ﺗﺎﺭﻳــﺦ ‪ 20‬ﺩﺳــﺎﻣﺒﺮ ‪ ،2012‬ﻣﺎ ﻫﻢ ﺟﺸــﻦ »ﭘﺎﻳﺎﻥ ﺩﻧﻴــﺎ« ﺭﺍ ﻫﻤﺰﻣﺎﻥ ﺑﺎ‬ ‫ﺟﺸــﻦﻫﺎﻯ ﺷــﺐ ﻳﻠﺪﺍ ﺑﺮ ﭘﺎ ﻛﺮﺩﻳﻢ! ﺍﻟﺒﺘﻪ »ﭘﺎﻳﺎﻥ ﺩﻧﻴــﺎ« ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺭﻭﺯ ‪19‬‬ ‫ﺩﺳﺎﻣﺒﺮ ﺳﺎﻟﺠﺎﺭﻯ ﺁﻏﺎﺯ ﺷﺪﻩ ﺑﻮﺩ؛ ﺯﻣﺎﻧﻴﻜﻪ »ﻧﺎﻭﮔﺎﻥ ﺭﻭﺳﻴﻪ ﺩﺭ ﺍﻗﻴﺎﻧﻮﺱ ﺁﺭﺍﻡ«‬ ‫ﻋﻤﻠﻴﺎﺕ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺩﺯﺩﺍﻥ ﺩﺭﻳﺎﺋﻰ ﺩﺭ ﻧﺎﺣﻴﺔ ﺧﻠﻴﺞ ﻋﺪﻥ ﻭ ﺷــﺎﺥ ﺁﻓﺮﻳﻘﺎ ﺭﺍ ﺁﻏﺎﺯ‬ ‫ﻛﺮﺩ‪ .‬ﺑﻪ ﮔﺰﺍﺭﺵ ﺳﺎﻳﺖ ﻧﻮﻭﺳﺘﻰ‪ ،‬ﻣﻮﺭﺥ ﺍﻭﻝ ﺩﻳﻤﺎﻩ ﺳﺎﻟﺠﺎﺭﻯ‪ ،‬ﻧﺎﻭﮔﺎﻥ ﺍﻗﻴﺎﻧﻮﺱ‬ ‫ﺁﺭﺍﻡ ﺷﺎﻣﻞ ﭼﻨﺪ ﻧﺎﻭ ﺍﺯ ﺟﻤﻠﻪ ﺿﺪ ﺯﻳﺮﺩﺭﻳﺎﺋﻰ »ﻣﺎﺭﺷﺎﻝ ﺷﺎﭘﻮﺷﻨﻴﻜﻮﻑ«‪ ،‬ﺗﺎﻧﻜﺮ‬ ‫»ﺍﻳﺮﻛﻮﺕ« ﻭ ﻛﺸﺘﻰ ﻳﺪﻙﻛﺶ »ﺁﻻﺗﺎﺋﻮ« ﻣﻰﺷﻮﺩ‪.‬‬

‫ﺣﺎﻝ ﺍﮔﺮ ﺑﻪ ﻧﻘﺸﺔ ﺟﻐﺮﺍﻓﻴﺎ ﺑﻨﮕﺮﻳﻢ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺧﻠﻴﺞ ﻋﺪﻥ ﻭ ﺷﺎﺥ ﺁﻓﺮﻳﻘﺎ ﺩﺭ‬ ‫ﻭﺍﻗﻊ ﺷــﺎﻫﺮگ ﺍﻗﺘﺼﺎﺩﻯ ﻗﺎﭼﺎﻗﭽﻴﺎﻥ »ﺩﻳﻨﺪﺍﺭ« ﻭ ﺧﺪﺍﺟﻮﺋﻰ ﺍﺳــﺖ ﻛﻪ ﺩﺭ ﻣﺴﻴﺮ‬ ‫»ﺍﺭﻭﭘــﺎ ـ ﺑﻨﺪﺭﻋﺒﺎﺱ« ﻭ ﺑﺎﻟﻌﻜﺲ ﺗﺤﺖ ﻧﻈــﺎﺭﺕ ﺍﺭﺗﺶ ﻧﺎﺗﻮ ﻓﻌﺎﻝﺍﻧﺪ! ﺧﻼﺻﻪ‬ ‫ﭘﻬﻠﻮ ﮔﺮﻓﺘﻦ ﻧﺎﻭﺷــﻜﻦ ﺭﻭﺳــﻴﻪ ﺩﺭ ﺑﻨﺪﺭﻋﺒﺎﺱ ﺩﺭ ﻭﺍﻗﻊ ﻫﺸﺪﺍﺭﻯ ﺑﻮﺩ ﺑﻪ ﺣﻜﻮﻣﺖ‬ ‫ﺟﻤﻜﺮﺍﻥ‪ .‬ﺍﻳﻦ ﺣﻜﻮﻣﺖ ﺩﺭ ﺗﺪﺍﻭﻡ ﺭﺍﻩ »ﻧﻮﺭﺍﻧﻰ« ﻛﻠﻨﻞ ﺁﻳﺮﻭﻥﺳﺎﻳﺪ‪ ،‬ﺑﺎ ﻫﻤﻜﺎﺭﻯ‬ ‫ﭘﺎﻛﺴــﺘﺎﻥ ﻭ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺑﻪ ﮔﺴﺘﺮﺵ »ﺗﺠﺎﺭﺕ ﻗﺎﭼﺎﻕ« ﺩﺭ ﻣﻨﻄﻘﻪ ﺍﺷﺘﻐﺎﻝ ﺩﺍﺭﺩ‪.‬‬ ‫ﻭ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻣﻰﺑﻴﻨﻴﻢ‪ ،‬ﮔﺴــﺘﺮﺵ ﺗﺠﺎﺭﺕ ﻗﺎﭼﺎﻕ ﺩﺭ ﮔﺴﺘﺮﺵ »ﻣﻌﻨﻮﻳﺎﺕ« ﻭ‬ ‫»ﺍﺧﻼﻕ ﻣﺤﻮﺭﻯ« ﻧﻘﺶ ﺳﺮﻧﻮﺷﺖ ﺳــﺎﺯﻯ ﺍﻳﻔﺎ ﻣﻰﻛﻨﺪ‪ .‬ﺣﻜﻮﻣﺖ »ﺷﻴﺦﻭﺷﺎﻩ«‬ ‫ﻧﻴﺰ ﺩﺭ ﻋﻤﻞ‪ ،‬ﻧﺎﻥ ﻫﻤﻴﻦ ﻧﻮﻉ »ﻣﻌﻨﻮﻳﺎﺕ« ﺭﺍ ﺳﻖ ﻣﻰﺯﻧﺪ؛ ﺷﻴﺦﺍﷲ ﻭ ﺷﺎﻩﺍﷲ ﺩﺭ‬ ‫ﻭﺍﻗﻊ ﺁﺧﻮﺭﺷﺎﻥ ﻣﺸﺘﺮﻙ ﺍﺳﺖ‪ .‬ﺷﻴﺦﺍﷲ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺮﺍﻯ ﺍﺳﻼﻡ ﻭ ﺍﻣﺎﻡ »ﺷﻬﻴﺪ«‬ ‫ﺷﻮﺩ‪ ،‬ﻭ ﺁﺭﺯﻭﻯ ﺷﺎﻩﺍﷲ ﻫﻢ ﻛﺸﺘﻪ ﺷﺪﻥ ﺩﺭ ﺭﺍﻩ »ﺁﺯﺍﺩﻯ« ﺍﺳﺖ!‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺗﻮﺣﺶ ﻭ ﺧﺸــﻮﻧﺖ ﺷــﻴﺦﺍﷲ ﻧﻴﺎﺯﻯ ﺑﻪ ﺗﻮﺿﻴﺢ ﻧﻴﺴﺖ‪ ،‬ﺳﻪ ﺩﻫﻪ ﺍﺳﺖ‬ ‫ﻛﻪ ﺍﻳﻦ ﺗﻮﺣﺶ ﺩﺭ ﻗﺎﻟﺐ ﺣﻜﻮﻣﺖ ﺍﺳــﻼﻣﻰ ﺑﺮ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﺗﺤﻤﻴﻞ ﺷــﺪﻩ‪ .‬ﻭﻟﻰ‬

‫ﺑﺮﺍﻯ ﺁﺷﻨﺎﺋﻰ ﺑﺎ ﺁﺭﻣﺎﻥﻫﺎﻯ »ﺍﻧﺴﺎﻥﺳﺘﻴﺰ« ﺷﺎﻩﺍﷲ ﻣﻰﺗﻮﺍﻧﻴﻢ ﺑﻪ »ﺳﺎﻳﺮﻭﺱ‬ ‫ﻧﻴﻮﺯ« ﻣﺮﺍﺟﻌﻪ ﻛﻨﻴﻢ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳــﺎﻳﺖ ﺍﺯ ﺯﺑﺎﻥ »ﻧﺪﺍ« ﺑﺮﺍﻯ ﺍﺩﺍﺭﺓ ﺍﻣﻮﺭ ﻛﺸﻮﺭ‬ ‫»ﻓﺘﻮﻯ« ﺻﺪﻭﺭﻳﺪﻩﺍﻧﺪ‪ .‬ﺑﻠﻪ‪» ،‬ﻧﺪﺍ ﺁﻗﺎﺳــﻠﻄﺎﻥ« ﻛﻪ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺩﺭ ﻭﺍﻗﻊ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻳﺎ ﻧﻪ‪ ،‬ﭼﻨﻴﻦ ﻓﺘﻮﻯ ﺩﺍﺩﻩ ﻛﻪ ﻛﺸﻮﺭ ﺑﺎﻳﺪ ﺑﺎ »ﺧﺮﺩ« ﺍﺩﺍﺭﻩ ﺷﻮﺩ!‬ ‫ﻣﺴﻠﻤﺎً ﻛﺴــﻰ ﺍﺩﻋﺎ ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ ﻛﻪ ﺑﺮﺍﻯ ﺍﺩﺍﺭﺓ ﻛﺸﻮﺭ »ﺑﻰﺧﺮﺩﻯ« ﺍﻟﺰﺍﻣﻰ‬ ‫ﺍﺳﺖ! ﻭﻟﻰ ﺩﻟﻴﻞ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻭﺍژﺓ ﺧﺮﺩ ﺭﺍ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﻣﻰﺑﺎﻳﺪ ﺟﺴﺘﺠﻮ‬ ‫ﻛﺮﺩ‪ ،‬ﺁﻧﺠﺎ ﻛﻪ ﭘﻴﺮﺍﻣﻮﻥ ﻭﺍژﮔﺎﻧﻰ ﺍﺯ ﻗﻤﺎﺵ ﺧﺮﺩ‪ ،‬ﺍﺧﻼﻕ‪ ،‬ﺁﺯﺍﺩﻯ‪ ،‬ﺍﺳﺘﻘﻼﻝ‬ ‫ﻭ ‪ ...‬ﻭ ﺩﻳﮕــﺮ ﻭﺍژﮔﺎﻥ ﻓﺮﻳﺒﻨﺪﻩ ﻭ ﻣﺒﻬــﻢ‪» ،‬ﺍﺟﻤﺎﻉ« ﻣﺮﺩﻣﻰ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ‬

‫ﻭ ﻣﻰﺁﻭﺭﻧــﺪ؛ ﻣﺮﺍﻛﺰ »ﻫﺪﺍﻳﺖ ﺍﻓﻜﺎﺭ ﻋﻤﻮﻣﻰ« ﺩﺭ ﻟﻨﺪﻥ ﻭ ﻭﺍﺷــﻨﮕﺘﻦ‪ .‬ﻛﺎﺭﻣﻨﺪﺍﻥ‬ ‫ﺍﻳﻦ ﻣﺮﺍﻛﺰ ﻧﻴﻚ ﻣﻰﺩﺍﻧﻨﺪ ﻛﻪ »ﺍﺑﻬﺎﻡ« ﺣﺎﻛﻢ ﺑﺮ ﻭﺍژﻩﻫﺎﺋﻰ ﺍﺯ ﻗﺒﻴﻞ ﺁﺯﺍﺩﻯ‪ ،‬ﺧﺮﺩ‪،‬‬ ‫ﭘﻴﺸﺮﻓﺖ‪ ،‬ﺗﻐﻴﻴﺮ‪ ،‬ﺍﻋﺘﺮﺍﺽ ﻭ‪» ...‬ﺟﻤﻊ« ﺭﺍ ﺑﺴﻴﺞ ﻣﻰﻛﻨﺪ! ﻫﺮ ﻛﺲ ﺍﺯ ﺍﻳﻦ ﻭﺍژﮔﺎﻥ‬ ‫ﺑﺮﺩﺍﺷــﺘﻰ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻴﻞ ﺧﻮﺩ ﻣﻰﺁﺭﺍﻳﺪ‪ .‬ﺑﻪ ﻗﻮﻝ ﻣﻌﺮﻭﻑ‪» ،‬ﻫﺮﻛﺴــﻰ ﺍﺯ‬ ‫ﻇﻦ ﺧﻮﺩ« ﺑﺎ ﺍﻳﻦ ﻗﺎﻟﺐﻫﺎﻯ ﭘﻮچ ﻫﻤﺮﺍﻩ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺑﻪ ﺑﺮﻧﺎﻣﺔ ﻓﺮﻳﺐ‬ ‫ﺍﻓﻜﺎﺭ ﻋﻤﻮﻣﻰ ﭘﺎﻯ ﻣﻰﮔﺬﺍﺭﺩ‪.‬‬ ‫ﺍﮔﺮ ﻣﺸــﺨﺺ ﺷــﻮﺩ ﻛﻪ »ﺁﺯﺍﺩﻯ« ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺁﺯﺍﺩﻯﻫــﺎﻯ ﻣﻄﺮﻭﺣﻪ ﺩﺭ ﻣﻔﺎﺩ‬ ‫ﺍﻋﻼﻣﻴﻪ ﺟﻬﺎﻧﻰ ﺣﻘﻮﻕ ﺑﺸــﺮ ﻣﺪ ﻧﻈﺮ ﺍﺳــﺖ‪ ،‬ﺩﻳﮕﺮ ﺷــﺎﻩﺍﷲ ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍﻧﺴــﺖ‬ ‫ﺑﺎ ﺷــﻌﺮ ﺑﻨﺪﺗﻨﺒﺎﻧﻰ »ﻛﺸﺘﻪ ﻣﻰﺷــﻮﻳﻢ«‪ ،‬ﺍﻳﻦ ﺁﺯﺍﺩﻯ ﺭﺍ ﺑﻪ ﺍﺑﺰﺍﺭ »ﻣﺮگﭘﺮﺳﺘﻰ«‬ ‫ﺗﺒﺪﻳﻞ ﻧﻤﺎﻳﺪ! ﻭ ﺑﻪ ﻃﺮﻳﻖ ﺍﻭﻟﻰ ﺩﻛﺎﻥ ﺷﻬﻴﺪﻓﺮﻭﺷــﻰ ﻭ ﻗﻬﺮﻣﺎﻥﺳﺎﺯﻯ ﺷﻴﺦﺍﷲ ﻭ‬ ‫ﺩﺍﺱﺍﷲ ﻧﻴﺰ ﺗﻌﻄﻴﻞ ﺧﻮﺍﻫﺪ ﺷــﺪ‪ ،‬ﻭ ﻋﻤﻮﺳﺎﻡ ﺑﺮﺍﻯ ﻧﺸﺎﻧﺪﻥ ﺳﮓ ﺑﺠﺎﻯ ﻛﻠﻪﭘﺰ‬ ‫ﺩﺳﺖ ﺗﻨﻬﺎ ﻣﻰﻣﺎﻧﺪ‪.‬‬ ‫ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ‪ ،‬ﻭﻗﺘﻰ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺭﺳــﺎﻧﻪﻫﺎﻯ ﺩﺍﺧﻠﻰ ﻋﻜﺲﻫﺎﻯ »ﺯﻫﺮﺍ ﺧﺎﻧﻮﻡ‬ ‫ﺩﺭ ﺑﺎﻧﻚ« ﻣﻨﺘﺸــﺮ ﺷــﺪ‪ ،‬ﻫﻤﻪ ﻓﻬﻤﻴﺪﻧﺪ ﻛــﻪ »ﺍﺑﺮﺍﺯ ﻧﮕﺮﺍﻧــﻰ« ﺭﺍﺩﻳﻮﻓﺮﺩﺍ ﺑﺮﺍﻯ‬ ‫ﺯﻫﺮﺍﺧﺎﻧﻮﻡ ﻭ ﻣﻴﺮﺣﺴــﻴﻦ ﺻﺤﻨﻪﺳــﺎﺯﻯ ﺑﻮﺩﻩ ﻭ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺩﺳــﺘﺎﻥ ﻣﻘﺪﺱ‬ ‫ﻋﻤﻮﺳﺎﻡ ﺍﺯ ﺭﻳﺶ ﻭ ﭘﺸﻢ »ﻣﻮﻣﻦ«‪ ،‬ﻭ »ﺩﻳﻨﺪﺍﺭ« ﻭ ﺣﺠﺎﺏ »ﺧﺪﺍﺟﻮ«‪ ،‬ﻭ ﺧﺼﻮﺻﺎً‬ ‫ﺍﺯ ﺭﺩﺍﻯ »ﻗﻮﺍﺩ ﺑﺮﺗﺮ« ﻛﻮﺗﺎﻩ ﻣﺎﻧﺪ!‬ ‫ﻫﻤﺎﻧﻄــﻮﺭ ﻛﻪ »ﻣﻮﻣﻦ« ﺑﻪ ﺧﻴﺎﻝ ﺧــﻮﺩ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﻭ ﺍﻣﺎﻣــﺎﻥﺍﺵ »ﺍﻟﮕﻮﺑﺮﺩﺍﺭﻯ«‬ ‫ﻣﻰﻛﻨــﺪ‪ ،‬ﻣﻨﻄﻘﺎً ﺷــﻴﻮﺓ ﺑﺮﺧﻮﺭﺩ »ﻗﻮﺍﺩ ﺑﺮﺗﺮ« ﻧﻴﺰ ﻣﻰﺑﺎﻳــﺪ ﺑﻪ ﻋﻤﻠﻜﺮﺩ ﺍﺑﺮﺍﻫﻴﻢ‪،‬‬ ‫»ﺑﺰﺭگ ﻗﻮﺍﺩ« ﺍﺳــﻄﻮﺭﻩﺍﻯ ﻧﺰﺩﻳﻚ ﺑﺎﺷــﺪ‪ .‬ﺍﺑﺮﻗﻮﺍﺩ ﻣﻌﺎﺻــﺮ ﻣﻰﺑﺎﻳﺪ‪ ،‬ﻫﻤﭽﻮﻥ‬ ‫ﻫﻴﺘﻠﺮ ﺩﺭ ﺯﻣﻴﻨﺔ »ﺗﺨﺮﻳﺐ ﺍﻧﺴــﺎﻥ« ﻭ ﮔﺴــﺘﺮﺵ ﺧﺸــﻮﻧﺖ ﻭ ﺣﻤﺎﻗﺖ ﺭﻛﻮﺭﺩﺍﺭ‬ ‫ﺷــﻮﺩ‪ .‬ﺷــﻌﺎﺭ ﻫﻴﺘﻠﺮ ﭼﻪ ﺑﻮﺩ؟ »ﻣﺒﺎﺭﺯﺓ ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺷــﺮﻕ ﻭ ﻏﺮﺏ!« ﺑﻪ ﻋﺒﺎﺭﺕ‬ ‫ﺩﻳﮕﺮ ﺩﺳــﺘﮕﺎﻩ »ﻓﻮﻫﺮﺭ« ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﺳــﺮﻣﺎﻳﻪ ﺑﻪ ﺑﺎﻧﻚﻫﺎﻯ ﺁﻧﮕﻠﻮﺳﺎﻛﺴﻮﻥﻫﺎ‪،‬‬ ‫ﻫﻤﺰﻣﺎﻥ ﻣﺎﺩﻳﺖ ﺍﻧﺴــﺎﻥ ﻭ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻯ ﺭﺍ ﻧﻔﻰ ﻣﻰﻛﺮﺩ! ﺟﺎﻟﺐ ﺍﻳﻨﻜﻪ ﻫﻨﻮﺯ ﺩﺭ‬ ‫ﺁﻟﻤﺎﻥ‪» ،‬ﺩﺭ« ﺑﺮ ﻫﻤﺎﻥ ﭘﺎﺷــﻨﻪ ﻣﻰﭼﺮﺧﺪ! ﺍﺯ ﻻﺷــﺔ ﻫﻴﺘﻠﺮ ﻫﻴﭻ ﻧﻤﺎﻧﺪﻩ‪ ،‬ﻭﻟﻰ‬ ‫ﻣﺤﻔﻞ »ﻫﻴﺘﻠﺮﻯﻫﺎ« ﺍﺯ ﻃﺮﻳﻖ »ﺍﺷﭙﻴﮕﻞ« ﻭ »ﻳﻮﻧﮕﻪ ﻭﻟﺖ« ﻫﻤﺎﻥ ﻣﺴﻴﺮ ﺭﺍ ﺩﻧﺒﺎﻝ‬ ‫ﻣﻰﻛﻨﺪ‪.‬‬ ‫»ﺍﺷﭙﻴﮕﻞ« ﻛﻪ ﺷﻜﻤﺶ ﺭﺍ ﺑﺮﺍﻯ ﺗﻬﺎﺟﻢ ﻧﻈﺎﻣﻰ ﺑﻪ ﺍﻳﺮﺍﻥ ﺻﺎﺑﻮﻥ ﺯﺩﻩ ﺑﻮﺩ‪ ،‬ﺣﺎﻝ‬ ‫ﻛــﻪ ﺧﺮﻣﺎ ﺭﺍ ﺑﺮ ﻧﺨﻴﻞ ﻣﻰﺑﻴﻨﺪ‪ ،‬ﺗﻐﻴﻴﺮ ﭘﺮﻭﭘﺎﮔﺎﻧﺪ ﺩﺍﺩﻩ‪ ،‬ﻭ ﺑﻪ ﺍﺭﺍﺋﺔ ﺗﺼﻮﻳﺮ ﻗﺪﺭﺕ‬ ‫ﻗﺪﺭﺕ ﺍﺯ ﺟﻤﻜﺮﺍﻥ ﻣﺸــﻐﻮﻝ ﺍﺳــﺖ! ﺩﺭ ﺣﺎﻟﻴﻜﻪ »ﻳﻮﻧﮕــﻪ ﻭﻟﺖ« ﺑﺮﺍﻯ ﺣﺬﻑ ﻭ‬ ‫ﻧﺎﺑﻮﺩﻯ »ﺳــﺮﻣﺎﻳﻪ ﺩﺍﺭﻯ« ﺧﻴﺰ ﺑﺮﺩﺍﺷــﺘﻪ! ﺩﻟﻴﻞ ﻫﻢ ﺍﻳﻨﻜﻪ »ﻧﻈﺎﺭﺕ ﻗﺎﻧﻮﻥ« ﺑﺮ‬ ‫ﺳــﺮﻣﺎﻳﻪ‪ ،‬ﻧﺎﻥ ﺣﻀﺮﺍﺕ ﺭﺍ ﺁﺟﺮ ﺧﻮﺍﻫﺪ ﻛﺮﺩ! ﺍﮔﺮ ﺣﺴــﺎﺏ ﻭ ﻛﺘﺎﺑﻰ ﺩﺭ ﻛﺎﺭ ﺁﻳﺪ‪،‬‬ ‫ﻓﻌﺎﻟﻴﺖ ﺷﺒﻜﻪﻫﺎﻯ ﻗﺎﭼﺎﻕ ﺍﻧﺴﺎﻥ‪ ،‬ﺳﻼﺡ ﻭ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺑﺎ ﺍﺷﻜﺎﻻﺕ ﺍﺳﺎﺳﻰ ﺭﻭﺑﺮﻭ‬

‫ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﭘﺎﻳﻪ ﻭ ﺍﺳﺎﺱ ﺍﺳﺘﻌﻤﺎﺭ ﻏﺮﺏ‪ ،‬ﻳﻌﻨﻰ »ﺣﻜﻮﻣﺖﻫﺎﻯ ﺍﺳﻼﻣﻰ«‬ ‫ﻣﺘﺰﻟﺰﻝ ﺷــﺪﻩ‪ ،‬ﺍﺳــﺮﺍﺋﻴﻞ ﻧﻴﺰ ﺩﺭ ﻭﻳﺮﺍﺳــﺖ ﻣﻮﺭﺩ ﻧﻈﺮ ﻭﺍﺷﻨﮕﺘﻦ ﺑﻪ ﺍﻓﻼﺱ‬ ‫ﻣﻰﺍﻓﺘﺪ‪.‬‬ ‫ﺍﻳﻨــﻚ ﺑﻪ ﺻﺮﺍﺣﺖ ﻣﻰﺗــﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﻫﺪﻑ ﺍﺯ ﻻﺕﺑﺎﺯﻯ ﻣﺤﻤﺪﻣﺮﺳــﻰ ﻭ‬ ‫ﻣﺨﺎﻟﻒﻧﻤﺎﻳﺎﻥﺍﺵ ﺩﺭ ﻣﺼﺮ ﭼﻴﺴــﺖ؛ ﺗــﺪﺍﻭﻡ ﺭﺍﻩ ﻧﻮﺭﺍﻧﻰ »ﺍﻣﺎﻡ ﺧﻤﻴﻨﻰ!«‬ ‫ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﮔﺴــﺘﺮﺵ »ﻳﻜﺠﺎﻧﺒﻪﮔﺮﺍﺋﻰ« ﺟﻬﺖ ﻣﻤﺎﻧﻌﺖ ﺍﺯ ﺑﺎﺯﮔﺸﺖ‬ ‫ﺍﺳــﺮﺍﺋﻴﻞ ﺑــﻪ ﺩﺭﻭﻥ ﻣﺮﺯﻫــﺎﻯ ﻗﺎﻧﻮﻧﻰﺍﺵ! ﺣــﺎﻝ ﻛﻪ ﺑﻪ ﺣــﺎﺝ ﺭﻭﺡﺍﷲ ﻭ‬ ‫»ﺍﻧﻘﻼﺏﺷﺎﻥ« ﺭﺳﻴﺪﻳﻢ ﺑﺪ ﻧﻴﺴﺖ ﺍﺯ ﺧﻮﺵﺭﻗﺼﻰﻫﺎﻯ ﺷﻴﺦ ﻣﻬﺪﻯ ﺑﺎﺯﺭﮔﺎﻥ‬ ‫ﺑﺮﺍﻯ ﺍﺭﺑﺎﺑﺎﻥﺍﺵ ﺩﺭ ﻳﻨﮕﻪ ﺩﻧﻴﺎ ﻳﺎﺩﻯ ﻛﺮﺩﻩ ﺑﺎﺷﻴﻢ‪ .‬ﺍﻳﻦ ﺧﻮﺵﺭﻗﺼﻰﻫﺎ ﺩﺭ‬ ‫»ﺍﻃﻼﻋﺎﺕ‪ .‬ﻧﺖ«‪ ،‬ﻣﻮﺭﺥ ‪ 15‬ﺩﺳﺎﻣﺒﺮ ‪ 2012‬ﻫﻢ ﺑﺎﺯﺗﺎﺏ ﻳﺎﻓﺘﻪ‪.‬‬ ‫ﺩﻭﻟــﺖ »ﻣﺮﺩﻣﻰ« ﺑﺎﺯﺭﮔﺎﻥ‪ ،‬ﭘــﺲ ﺍﺯ ﻣﻮﻓﻘﻴﺖ ﻛﻮﺩﺗــﺎﻯ ‪ 22‬ﺑﻬﻤﻦ ‪ 57‬ﻭ‬ ‫ﺣﻀﻮﺭ ﺁﻳﺖﺍﷲﻫﺎ ﺩﺭ ﺭﺃﺱ ﻗﺪﺭﺕ ﺳﻴﺎﺳﻰ‪ ،‬ﺑﻪ ﺻﻮﺭﺕ »ﻳﻜﺠﺎﻧﺒﻪ« ﻗﺮﺍﺭﺩﺍﺩ‬ ‫‪ 14‬ﺩﺳــﺎﻣﺒﺮ ‪ 1921‬ﺭﺍ ﻟﻐﻮ ﻓﺮﻣﻮﺩﻧﺪ! ﻳﺎﺩﺁﻭﺭ ﺷﻮﻳﻢ ﺑﻪ ﻣﻮﺟﺐ ﺍﻳﻦ ﻗﺮﺍﺭﺩﺍﺩ‬ ‫»ﻭﺭﻭﺩ ﻧﻴﺮﻭﻯ ﻧﻈﺎﻣﻰ ﺑﻴﮕﺎﻧﻪ ﺑﻪ ﺍﻳﺮﺍﻥ‪ ،‬ﺗﻬﺪﻳﺪ ﻣﺴﻜﻮ« ﺗﻠﻘﻰ ﻣﻰﺷﺪ‪:‬‬ ‫»] ﺑــﻪ ﺍﺻﺮﺍﺭ ﺍﻋﻀﺎﻯ ﻧﺎﺗﻮ‪ ،‬ﻭﺍﺷــﻨﮕﺘﻦ‪ ،‬ﻟﻨﺪﻥ ﻭ ﭘﺎﺭﻳــﺲ[ ﺍﻳﻦ ﻗﺮﺍﺭﺩﺍﺩ ﺑﻪ‬ ‫ﺻﻮﺭﺕ ﻳﻜﺠﺎﻧﺒﻪ‪ ،‬ﺍﺯ ﺳﻮﻱ ﺩﻭﻟﺖ ]‪ [...‬ﻣﻬﺪﻱ ﺑﺎﺯﺭﮔﺎﻥ ﻟﻐﻮ ﺷﺪ]‪ [...‬ﻫﻤﻜﺎﺭﺍﻥ‬ ‫ﺩﻭﻟﺖ ]‪ [...‬ﺑﺎﺯﺭﮔﺎﻥ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻳﺮﺍﻥ ﻧﻴﺎﺯ ﺑﻪ ﺍﺭﺗﺸﻰ ﺑﻪ ﺁﻥ ﺑﺰﺭﮔﻰ‬ ‫ﻫﻢ ﻧﺪﺍﺭﺩ! ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ‪ 18‬ﻣﺎﻩ ﭘﻴﺶ ﺍﺯ ﺗﻌﺮﺽ ﻧﻈﺎﻣﻰ ﻋﺮﺍﻕ ﺩﺭ ﻣﻄﺒﻮﻋﺎﺕ‬ ‫ﻧﻴﺰ ﻣﻨﻌﻜﺲ ﺷــﺪﻩ ﺑﻮﺩ]‪ [...‬ﻫﻤﻴﻦ ﻗﺮﺍﺭﺩﺍﺩ ﻭ ﺗﺮﺱ ﺍﺯ ﻣﺪﺍﺧﻠﻪ ﻧﻈﺎﻣﻲ ﻣﺴﻜﻮ‬ ‫ﺑﻮﺩ ﻛﻪ ]ﺩﻭﻟﺖ ﺍﻧﮕﻠﺴــﺘﺎﻥ[ ﺩﺭ ﺳــﺎﻝ ‪ 1951‬ﻧﺘﻮﺍﻧﺴــﺖ ﻧﻴﺮﻭﻱ ﻧﻈﺎﻣﻲ ﺑﻪ‬ ‫ﺧﻮﺯﺳﺘﺎﻥ ﺑﻔﺮﺳﺘﺪ]‪«[...‬‬ ‫ﺑﻰﺩﻟﻴﻞ ﻧﺒﻮﺩ ﻛﻪ ﺷــﻴﺦ ﻣﻬﺪﻯ ﺩﺭ ﺩﻭﻟﺖ ﻣﺼﺪﻕﺍﻟﺴــﻠﻄﻨﻪ ﺣﻀﻮﺭ ﺩﺍﺷﺖ!‬ ‫ﻭﻟﻰ ﺧﺎﺭﺝ ﺍﺯ ﺧﻮﺵﺭﻗﺼﻰﻫﺎﻯ ﺷﻴﺦ ﻣﻬﺪﻯ ﺑﺮﺍﻯ ﺍﺭﺑﺎﺑﺎﻥﺍﺵ؛ ﺩﻟﻴﻞ ﻭﺍﻗﻌﻰ‬ ‫ﻛﻮﻓﺘﻦ ﻣﻼﻳﺎﻥ ﺑﺮ ﻃﺒﻞ ﻣﻌﻨﻮﻳﺎﺕ‪ ،‬ﻭ ﺍﺑﺮﺍﺯ ﻧﻔﺮﺕ ﺍﻭﺑﺎﺵ »ﺳــﺒﺰ« ﻭ ﺷــﺎﻩﺍﷲ‬ ‫ﺍﺯ ﺭﻭﺳــﻴﻪ‪ ،‬ﺩﺭ ﻫﻤﻴﻦ »ﻣﺴــﺎﺋﻞ« ﭘﻴﺶﭘﺎﺍﻓﺘﺎﺩﻩ ﺭﻳﺸﻪ ﺩﺍﺭﺩ‪ .‬ﻣﺴﺎﺋﻠﻰ ﻛﻪ‬ ‫ﻃــﻰ ﻃﺮﻳﻖ ﺩﺭ ﺭﺍﻩ ﻧﻮﺭﺍﻧﻰ ﻫﻴﺘﻠﺮ ﺭﺍ ﻏﻴﺮﻋﻤﻠﻰ ﻛــﺮﺩﻩ‪ ،‬ﻭ ﻣﺤﻔﻞ »ﺍﺣﺘﺮﺍﻡ‬ ‫ﺑﻪ ﺍﺩﻳﺎﻥ« ﺭﺍ ﺣﺴــﺎﺑﻰ ﺩﺭ ﺑﻦﺑﺴــﺖ ﺍﻧﺪﺍﺧﺘﻪ! ﺍﻳﻦ ﺍﺳــﺖ ﺩﻟﻴﻞ ﺭﻭﻧﻖ ﺑﺎﺯﺍﺭ‬

‫ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣﺆﻧﺚ ﻭ ﻣﺬﻛﺮ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ؛ ﺍﺯ »ﭘﻮﺳﻰ ﺭﺍﻳﻮﺕ« ﮔﺮﻓﺘﻪ ﺗﺎ ﻧﺴﺮﻳﻦ‬ ‫ﺳــﺘﻮﺩﻩ ﻭ ﻫﺎﺑﺮﻣــﺎﺱ! »ﻫﺪﻑ« ﺍﺯ ﺍﻳﻨﻬﻤﻪ ﻫﻴﺎﻫــﻮ ﻭ ﺟﺎﻳﺰﻩ ﺑﮕﻴﺮﻯ ﻭ ﻋﻜﺲ ﻭ‬ ‫ﺗﻔﺼﻴﻼﺕ‪ ،‬ﻫﻤﭽﻨﺎﻧﻜﻪ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﮔﻔﺘﻪﺍﻳﻢ ﻧﺸــﺎﻧﺪﻥ »ﺍﺧﻼﻕ« ﻋﻮﺍﻡﭘﺴــﻨﺪ ﻭ‬ ‫ﺍﻋﺘﻘﺎﺩﺍﺕ »ﻣﺒﻬﻢ« ﺧﺎﻟﻪﺯﻧﻚﻫﺎ ﻭ ﺧﻠﻖﺍﷲ ﺑﺠﺎﻯ ﻗﻮﺍﻧﻴﻦ ﺣﻘﻮﻗﻰ ﻣﻌﺎﺻﺮ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻳﺎﺩ ﺩﺍﺭﻳﻢ ﻛﻪ ﺷــﻴﺦ ﻧﺴﺮﻳﻦ ﺳﺘﻮﺩﻩ‪ ،‬ﺩﺭ ﭘﻴﺎﻡﺷــﺎﻥ ﺧﻮﺍﻫﺎﻥ »ﻋﺪﺍﻟﺖ« ﺷﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﻭ »ﺍﻋﺘﻘﺎﺩ« ﺩﺍﺷــﺘﻨﺪ ﻛﻪ »ﺍﺳــﺘﻘﻼﻝ ﻗﻮﺓ ﻗﻀﺎﺋﻴﻪ« ﻋﺪﺍﻟﺖ ﻛﺬﺍ ﺭﺍ ﺗﺄﻣﻴﻦ‬ ‫ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺧﺸﻮﻧﺖﭘﺮﺳــﺘﻰ ﺍﻳﺸﺎﻥ ﺑﻪ ﻛﻨﺎﺭ‪ ،‬ﺟﺎﻟﺐ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﭼﺎﺭﭼﻮﺏ‬ ‫ﺣﻘﻮﻗﻰ ﻋﺪﺍﻟﺖ ﻭ ﺍﺳــﺘﻘﻼﻝ ﻣﻄﻠﻮﺏ ﺷﻴﺦ ﻧﺴــﺮﻳﻦ ﺍﺻ ً‬ ‫ﻼ ﻣﺸﺨﺺ ﻧﻴﺴﺖ ﻭ ﺑﻴﻦ‬ ‫»ﻧﻈﺮﺍﺕ« ﻣﺸﻌﺸﻌﺎﻧﺔ ﺍﻳﺸﺎﻥ ﻭ ﻋﺮﺑﺪﻩﻫﺎﻯ ﺣﺎﺝﺭﻭﺡﺍﷲ ﻫﻴﭻ ﺗﻔﺎﻭﺕ ﻣﺎﻫﻮﻯ ﻭﺟﻮﺩ‬ ‫ﻧــﺪﺍﺭﺩ‪ .‬ﺩﺭ ﻫــﺮ ﺣﺎﻝ‪ ،‬ﺍﻇﻬــﺎﺭﺍﺕ ﺻﺪﻣﻦ ﻳﻚﻗﺎﺯ »ﺣﻘﻮﻗﺪﺍﻧــﺎﻥ« ﺟﻤﻜﺮﺍﻥ ﺍﺯ‬ ‫ﻗﻤﺎﺵ ﻋﺒﺎﺩﻯ ﻭ ﺳﺘﻮﺩﻩ ﻭ ﻣﻬﺮﺍﻧﮕﻴﺰ ﻛﺎﺭ ﺭﺍ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺑﺮﺭﺳﻰ ﻛﺮﺩﻩﺍﻳﻢ؛ ﺍﻳﻨﺎﻥ‬ ‫ﺣﻘﻮﻗﺪﺍﻥﻧﻴﺴــﺘﻨﺪ؛ ﺁﺧﻮﻧﺪﻫــﺎﻯ ﺣﻘﻮﻕﺑﮕﻴﺮ ﻭ ﻣﻮﻧﺚﺍﻧﺪ‪ ،‬ﻛﻪ ﺗﻨﻬﺎ ﻭﻇﻴﻔﻪﺷــﺎﻥ‬ ‫ﺍﻧﺴﺎﻥﺳﺘﻴﺰﻯ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﮔﺴﺘﺮﺵ ﺧﺸﻮﻧﺖ ﻭ ﺣﻤﺎﻗﺖ ﻭ ﻣﺮگﭘﺮﺳﺘﻰ‪ .‬ﺩﻟﻴﻞ‬ ‫ﻫﻢ ﺭﻭﺷــﻦ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻋﺮﺻﺔ ﺗﻮﺣﺶ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﻰ‪ ،‬ﺟﺎﺋﻰ ﺑﺮﺍﻯ »ﺍﻧﺴﺎﻥ« ﻭ‬ ‫ﻗﻮﺍﻧﻴﻦ ﺍﻧﺴﺎﻥﻣﺤﻮﺭ ﭘﻴﺶﺑﻴﻨﻰ ﻧﺸﺪﻩ‪.‬‬ ‫ﺍﻧﺴﺎﻥ ﻣﻨﻄﻘﺎً ﺭﻭﻯ ﺑﻪ ﺯﻧﺪﮔﻰ ﻭ ﺁﻳﻨﺪﻩ ﺩﺍﺭﺩ‪ ،‬ﻗﺎﺩﺭ ﺑﻪ ﺗﻔﻜﺮ ﻭ ﺍﺳﺘﺪﻻﻝ ﺍﺳﺖ؛ ﻭ‬ ‫ﺑﺎ ﺑﻬﺮﻩﮔﻴﺮﻯ ﺍﺯ ﺷــﻨﺎﺧﺖ‪ ،‬ﻋﻠﻢ‪ ،‬ﻭ ﺣﺘﻰ ﺗﺨﻴﻼﺕ ﻭ ﺍﻭﻫﺎﻡﺍﺵ ﺩﺭ ﺯﻣﻴﻨﺔ ﻋﻠﻢ ﻭ‬ ‫ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ ﻧﻮﺁﻭﺭﻯ ﻣﻰﻛﻨﺪ‪ ،‬ﺣﺎﻝ ﺁﻧﻜﻪ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﻳﻜﺒﺎﺭ ﺑﺮﺍﻯ ﻫﻤﻴﺸــﻪ‬ ‫ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﺮﺍﻯ ﺑﻨﺪﮔﺎﻥ ﺧﺪﺍ »ﻣﺤﺎﺳﺒﻪ« ﻛﺮﺩﻩﺍﻧﺪ!‬ ‫ﺩﺭ ﺗﺎﺭﻳﺦ ‪ 17‬ﺩﺳﺎﻣﺒﺮ ‪ 10 ، 2012‬ﺩﺧﺘﺮﺑﭽﺔ ﺍﻓﻐﺎﻥ ﺑﺮ ﺍﺛﺮ ﺍﻧﻔﺠﺎﺭ ﻣﻴﻦ ﺩﺭ ﻭﻻﻳﺖ‬ ‫ﻧﻨﮕﺮﻫــﺎﺭ ﺑﻪ ﻗﺘﻞ ﺭﺳــﻴﺪﻧﺪ‪ .‬ﻭ ﺟﺎﻟــﺐ ﺍﻳﻨﻜﻪ‪ ،‬ﺳــﺨﻨﮕﻮﻯ ﻭﺯﺍﺭﺕ ﺍﻣﻮﺭ ﺧﺎﺭﺟﺔ‬ ‫ﻣﺮﺩﻩﺷﻮﻳﺎﻥ ﻓﻘﻂ ﺍﺯ ﻛﺸﺘﺎﺭ ﻣﺪﺭﺳﺔ »ﺳﻨﺪﻯ ﻫﻮﻙ« ﺍﺑﺮﺍﺯ ﺗﺄﺳﻒ ﻛﺮﺩ! ﺑﻰﺗﻔﺎﻭﺗﻰ‬ ‫ﻧﺴــﺒﺖ ﺑﻪ ﻓﺎﺟﻌﺔ »ﻧﻨﮕﺮﻫﺎﺭ« ﻭ ﺍﺑﺮﺍﺯ ﺗﺄﺳــﻒ ﻧﺴﺒﺖ ﺑﻪ ﻛﺸﺘﺎﺭ ﻛﻮﺩﻛﺎﻥ »ﺳﻨﺪﻯ‬ ‫ﻫﻮﻙ« ﺑﺮﺍﻯ ﺁﺷــﻨﺎﺋﻰ ﺑﺎ ﭘﻴﺮﻭﺍﻥ ﺗﻮﺣﺶ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﻫﺰﺍﺭﺓ ﺳﻮﻡ ﻛﻔﺎﻳﺖ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺍﻳــﻦ ﻣﺨﺘﺼﺮ ﺭﺍ ﮔﻔﺘﻴﻢ ﺗﺎ ﺣﻜﻮﻣﺖ ﻣﺮﺩﻩﺷــﻮﻳﺎﻥ ﻛﻪ ﺍﻳﻨﺮﻭﺯﻫــﺎ ﺧﻴﻠﻰ »ﻣﺒﺎﺩﻯ‬ ‫ﺁﺩﺍﺏ« ﻫــﻢ ﺷــﺪﻩ ﻭ ﻣﻰﺧﻮﺍﻫﺪ ﺗﺼﻮﻳﺮ »ﻣﺘﻤﺪﻥ« ﺍﺯ ﭼﻬــﺮﺓ ﭘﻠﻴﺪﺵ ﺍﺭﺍﺋﻪ ﺩﻫﺪ‪،‬‬ ‫ﺑﺪﺍﻧﺪ ﻛﻪ »ﻳﻜﺴــﻮﻳﻪﮔﻰ« ﻭ »ﺟﺎﻧﺒﺪﺍﺭﻯ« ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻧﺸــﺎﻥ ﺁﺷــﻜﺎﺭ ﺍﺯ ﺗﻮﺣﺶ‬ ‫ﺍﺳﺖ! »ﺗﻮﺣﺶ« ﻫﻤﻮﺍﺭﻩ ﺍﺯ »ﻗﺮﺑﺎﻧﻰ« ﺗﻐﺬﻳﻪ ﻣﻰﻛﻨﺪ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ »ﺭﻭﺍﺑﻂ‬ ‫ﻳﻚﺳــﻮﻳﻪ« ﻣﻮﺗﻮﺭ ﺗﻮﻟﻴﺪ »ﻗﺮﺑﺎﻧﻰ« ﺍﺳﺖ‪ .‬ﺳﺎﺩﻩﺗﺮ ﺑﮕﻮﺋﻴﻢ‪ ،‬ﺗﻮﻟﻴﺪ »ﻗﺮﺑﺎﻧﻰ« ﺑﻪ‬ ‫ﮔﺴــﺘﺮﺵ ﺗﻮﺣﺶ ﻣﻨﺠﺮ ﺧﻮﺍﻫﺪ ﺷــﺪ‪ .‬ﻭ ﺟﺎﻟﺐ ﺍﻳﻨﻜﻪ‪ ،‬ﻳﻜﻰ ﺍﺯ ﻣﻬﻢﺗﺮﻳﻦ ﺍﺑﺰﺍﺭ‬ ‫ﮔﺴﺘﺮﺵ ﺍﻳﻦ ﻗﻤﺎﺵ ﺭﻭﺍﺑﻂ‪ ،‬ﻫﻤﺎﻥ »ﺟﻨﺠﺎﻝ ﺭﺳﺎﻧﻪﺍﻯ« ﺍﺳﺖ‪.‬‬ ‫ﺧﻮﺩﻛﺸــﻰ ﻓﺮﺿﻰ ﺁﻥ ﭘﺮﺳــﺘﺎﺭ ﻫﻨﺪﻯ ﺩﺭ ﺑﺮﻳﺘﺎﻧﻴﺎ ﻭ ﻛﺸﺘﺎﺭ »ﺳﻨﺪﻯ ﻫﻮﻙ« ﺑﻪ‬ ‫ﻛﻨــﺎﺭ‪ ،‬ﺩﺭ ﻫﻤﻴﻦ ﭼﺎﺭﭼﻮﺏ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺟﻨﺠــﺎﻝ ﭘﻴﺮﺍﻣﻮﻥ »ﺗﻮﻫﻴﻦ« ﺑﻪ ﺍﻛﺒﺮ‬ ‫ﺭﻓﺴﻨﺠﺎﻧﻰ ﺑﺎ ﭼﻪ ﻫﺪﻓﻰ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻩ‪ .‬ﺣﻜﻮﻣﺖ ﺟﻤﻜﺮﺍﻥ‪ ،‬ﺣﻜﻮﻣﺖ »ﻣﻌﻨﻮﻳﺎﺕ«‬

‫ﺍﺳــﺖ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴــﻞ ﻧﻴﺰ ﺑﺎ ﺑــﻪ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻦ ﺟﻨﮓ ﺯﺭﮔــﺮﻯ ﭘﻴﺮﺍﻣﻮﻥ ﺍﻛﺒﺮ‬ ‫ﺭﻓﺴــﻨﺠﺎﻧﻰ ﻭ ﭘﺴــﺮﺵ‪» ،‬ﺗﺨﻠﻔﺎﺕ ﻣﺎﻟﻰ« ﻣﻬﺪﻯ ﻫﺎﺷﻤﻰ ﺭﺍ ﺑﻪ ﺣﺎﺷﻴﻪ ﺭﺍﻧﺪﻩ!‬ ‫ﺑﺎﺭﻯ ﺭﺳــﺎﻧﻪﻫﺎ ﻫﺮ ﭼﻪ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺑﮕﻮﻳﻨﺪ‪ ،‬ﺑﻪ ﺍﺳــﺘﻨﺒﺎﻁ ﻣﺎ ﺁﺗﻼﻧﺘﻴﺴــﺖﻫﺎ‬ ‫ﺭﻭﺯﻫﺎﻯ ﺳﺨﺘﻰ ﺩﺭ ﭘﻴﺶ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ‪ ،‬ﻭ ﺑﻴﻤﺎﺭﻯ ﻧﺎﺑﻬﻨﮕﺎﻡ ﻫﻴﻼﺭﻯ ﻛﻠﻴﻨﺘﻦ‬ ‫ﻧﻴﺰ ﺍﺯ ﻫﻤﻴﻨﺠﺎ ﻧﺎﺷﻰ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺑﻪ ﺍﺳــﺘﻨﺒﺎﻁ ﻣﺎ ﻫﻴﻼﺭﻯ ﻛﻠﻴﻨﺘﻦ »ﺑﻴﻤﺎﺭ« ﺷــﺪﻩ ﺗﺎ ﻣﺠﺒﻮﺭ ﻧﺒﺎﺷــﺪ ﺩﺭ »ﺳﻨﺎ«‬ ‫ﺣﻀﻮﺭ ﻳﺎﻓﺘﻪ ﻭ ﭘﻴﺮﺍﻣﻮﻥ ﻗﺘﻞ ﺳﻔﻴﺮ ﺁﻣﺮﻳﻜﺎ ﺩﺭ ﺑﻦﻏﺎﺯﻯ »ﺗﻮﺿﻴﺢ« ﺩﻫﺪ! ﺩﻟﻴﻞ‬ ‫ﻫﻢ ﺍﻳﻨﻜﻪ ﺍﻳﺸــﺎﻥ ﻋﻠﻴﺮﻏﻢ ﺗﻔﺎﻫــﻢ ﻛﺎﻣﻞ ﺑﺎ ﺣﻜﻮﻣﺖﻫﺎﻯ ﺍﺳــﻼﻣﻰ ﻭ ﺩﻳﻨﻰ ﻭ‬ ‫ﻏﻴــﺮﻩ ﻧﻤﻰﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺳــﻨﺎﻯ ﺁﻣﺮﻳﻜﺎ ﻗﺘﻞ ﺳــﻔﻴﺮ ﺍﻳﻨﻜﺸــﻮﺭ ﺭﺍ ﺩﺭ ﻟﻴﺒﻰ‬ ‫»ﺧﻮﺍﺳﺖ ﺧﺪﺍ« ﻣﻌﺮﻓﻰ ﻛﻨﻨﺪ‪ .‬ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺑﻔﺮﻣﺎﻳﻨﺪ‪ ،‬ﺳﻔﻴﺮ ﻣﺎ ﺩﺭ ﺭﺍﻩ ﺍﺳﺘﻘﺮﺍﺭ‬ ‫»ﻋﺪﺍﻟﺖ« ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺣﻘﻮﻕ »ﻣﻌﺘﺮﺿﺎﻥ« ﺑﻪ »ﺷﻬﺎﺩﺕ« ﺭﺳﻴﺪﻩ! ﭼﺮﺍ ﻛﻪ ﻃﻮﻳﻠﺔ‬ ‫ﻣﻚﻛﺎﺭﺗﻰ ﺍﻳﻦ ﻗﻤﺎﺵ ﻋﻠﻮﻓﻪ ﺭﺍ ﻓﻘﻂ ﻭﻳﮋﺓ ﺗﻐﺬﻳﺔ ﺍﺳــﻼﻡﮔﺮﺍﻳﺎﻥ ﺗﻮﻟﻴﺪ ﻣﻰﻛﻨﺪ؛‬ ‫ﻧﻪ ﺟﻬﺖ ﺍﺳــﺘﻔﺎﺩﻩ ﺩﺭ ﺣﺎﻛﻤﻴﺖ ﺁﻣﺮﻳﻜﺎ! ﺍﻇﻬــﺎﺭﺍﺕ ﻣﻀﺤﻚ ﻋﻠﻰ ﺧﺎﻣﻨﻪﺍﻯ‪،‬‬ ‫ﺑﻴﺎﻧﻴﻪﻫﺎﻯ ﺍﺑﻠﻬﺎﻧﺔ ﻣﻴﺮﺣﺴــﻴﻦ ﻣﻮﺳــﻮﻯ ﻭ ‪ ...‬ﻭ ﺧﺼﻮﺻﺎً »ﭘﻴﺎﻡ« ﺷﻴﺦ ﻧﺴﺮﻳﻦ‬ ‫ﺳــﺘﻮﺩﻩ ﺭﺍ ﻛﻪ ﻓﺮﺍﻣــﻮﺵ ﻧﻜﺮﺩﻩﺍﻳﻢ! ﺣﻜﻮﻣﺖ ﺟﻤﻜــﺮﺍﻥ ﻭ ﻣﺨﺎﻟﻒﻧﻤﺎﻳﺎﻥﺍﺵ‪،‬‬ ‫ﺑﻪ ﻭﻳﮋﻩ ﺯﻧﺪﺍﻧﻴﺎﻥ »ﺭﺳــﺎﻧﻪﺍﻯ« ﻗﻠﻌﺔ ﺣﻴﻮﺍﻧﺎﺕ ﻭﻇﻴﻔﻪ ﺩﺍﺭﻧﺪ ﺩﺭ ﻣﺴﻴﺮ ﻣﻌﻨﻮﻳﺎﺕ‬ ‫ـ ﺩﺭ ﺭﺍﺳــﺘﺎﻯ ﺗﻮﺣــﺶ »ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ« ـ ﮔﺎﻡ ﺑﺮ ﺩﺍﺭﻧﺪ ﺗﺎ »ﺍﻳﺴــﺘﺎﺋﻰ« ﺭﺍ‬ ‫ﺑﺮ ﺟﻮﺍﻣﻊ ﺗﺤﺖ ﺳــﻠﻄﺔ ﻏﺮﺏ ﺗﺤﻤﻴﻞ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺖﻛﻪ ﺷﺎﻳﻌﻪ ﭘﺮﺍﻛﻨﻰ‪،‬‬ ‫ﻳﻌﻨﻰ ﺻﺤﺒﺖﻫﺎﻯ ﺧﺎﻟﻪ ﺯﻧﻜﻰ ﻭ »ﺗﻬﺎﺟﻢ ﺑﻪ ﺣﺮﻳﻢ ﺧﺼﻮﺻﻰ« ﻫﻨﺮﻣﻨﺪ‪ ،‬ﺟﺎﻯ‬ ‫»ﻧﻘﺪ ﻭ ﺑﺮﺭﺳــﻰ« ﺁﺛﺎﺭﺵ ﺭﺍ ﻣﻰﮔﻴﺮﺩ‪ .‬ﻭ ﺩﺍﻧﺸﮕﺎﻩﻫﺎﻯ »ﺻﺎﺣﺐ ﻧﺎﻡ« ﻏﺮﺏ ﻧﻴﺰ‬ ‫ﻣﺸﺘﻰ ﺍﺭﺍﺫﻝ ﺍﻳﺮﺍﻧﻰﻧﻤﺎ ﺭﺍ ﺑﺮﺍﻯ ﭘﻴﺸﺒﺮﺩ ﻫﻤﻴﻦ ﺍﻣﻮﺭ »ﺍﺳﺘﺨﺪﺍﻡ« ﻛﺮﺩﻩﺍﻧﺪ!‬ ‫ﻭ ﭼﺮﺍ ﺭﺍﻩ ﺩﻭﺭ ﺑﺮﻭﻳﻢ‪ ،‬ﻣﻄﻠﺒﻰ ﻛﻪ ﺩﺭ ﺳــﺎﻳﺖ ﺭﺍﺩﻳﻮ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻓﺮﺍﻧﺴﻪ‪ ،‬ﻣﻮﺭﺥ‬ ‫‪ 12‬ﺩﺳﺎﻣﺒﺮ ‪ 2012‬ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ـ ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﻮﺭﺩ ﺗﺄﺋﻴﺪ ﻣﺎ ﻧﻴﺴﺖ ـ ﺑﻬﺘﺮﻳﻦ‬ ‫ﻣﻨﺒﻊ ﻣﻮﺛﻖ ﺟﻬﺖ »ﺍﺛﺒﺎﺕ ﺗﻮﺣﺶ« ﺟﻤﻜﺮﺍﻧﻴﺎﻥ ﻭ ﺭﻫﺒﺮﺷﺎﻥ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ‪ .‬ﺍﺯ‬ ‫ﺗﻮﺣﺶ ﺭﻫﺒﺮ ﺟﻤﻜﺮﺍﻥ ﻫﻴﭻ ﻧﻤﻰﮔﻮﺋﻴﻢ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺁﺧﻮﻧﺪﺟﻤﺎﻋﺖ‪ ،‬ﺑﻨﺎﺑﺮﺗﻌﺮﻳﻒ‬ ‫ﻭﺣﺸــﻰ ﻭ ﺧﺸﻮﻧﺖﭘﺮﺳﺖ ﺍﺳــﺖ‪ .‬ﺩﻟﻴﻞ ﻫﻢ ﺍﻳﻨﻜﻪ ﺁﺧﻮﻧﺪ ﺟﺎﻧﺒﺪﺍﺭ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﻣﺨﻴﻠﻪﺍﺵ ﺟﺰ »ﺭﻭﺍﺑﻂ ﻳﻜﺴﻮﻳﻪ« ﻫﻴﭻ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﭽﻨﻴﻦ ﺍﺳﺖ ﻛﻪ »ﺍﻧﺴﺎﻥ« ﺩﺭ‬ ‫ﻣﻘﺎﻡ ﻣﻮﺟﻮﺩﻳﺘﻰ ﻣﺎﺩﻯ ﻛﻪ ﺧﺎﺭﺝ ﺍﺯ ﺳــﻨﮕﺮ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﻭ ﺑﻪ‬ ‫»ﺧﺪﻣﺖ« ﺭﻫﺒﺮ ـ ﺷــﻴﺦ ﻳﺎ ﺷــﺎﻩ ـ ﺩﺭ ﻧﻤﻰﺁﻳﺪ‪ ،‬ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﺧﻮﻧﺪ »ﻣﺮﺗﺪ«‬ ‫ﺍﺳﺖ ﻭ »ﮔﻨﺎﻫﻜﺎﺭ«‪ ،‬ﻭ ﻧﺰﺩ ﺷﺎﻩﺍﷲ ﻫﻢ »ﺧﺎﺋﻦ« ﺍﺳﺖ ﻭ »ﻭﻃﻦﻓﺮﻭﺵ!«‬

‫ﺑﺎ ﺍﻳﻨﻬﻤﻪ‪ ،‬ﺍﻧﺴــﺎﻥ ﺭﻭﻯ ﺑﻪ ﺁﻳﻨﺪﻩ ﻭ ﺯﻧﺪﮔﻰ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺳــﺘﻴﺰ ﺳــﻪ ﺑﻨﮕﺎﻩ ﻧﺸﺨﻮﺍﺭ‬ ‫ﮔﺬﺷــﺘﻪ‪ ،‬ﻳﻌﻨــﻰ ﺷــﺎﻩﺍﷲ‪ ،‬ﺩﺍﺱﺍﷲ ﻭ ﻣﺼﺪﻗﻰﻫﺎ ﺑﺎ »ﺩﻣﻜﺮﺍﺳــﻰ« ﺍﺯ ﻫﻤﻴﻨﺠﺎ‬ ‫ﺭﻳﺸــﻪ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺩﺭ ﺩﻣﻜﺮﺍﺳــﻰ‪ ،‬ﭘﻴﺸــﻮﺍ ﻭ ﻗﻬﺮﻣﺎﻥ ﻭ ﻣﻘﺪﺳﺎﺕ ﻭ ﺧﻼﺻﻪ ﺍﺑﺰﺍﺭ‬ ‫»ﻳﻜﺴــﻮﻳﻪﮔﻰ« ﻭ »ﺟﺎﻧﺒﺪﺍﺭﻯ« ﺍﺯ ﻗﻤﺎﺵ ﻋﺸــﻖ ﻭ ﻧﻔﺮﺕ ﻭ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﻭﺟﻮﺩ‬ ‫ﻧﺪﺍﺭﺩ؛ ﭘﺎﻳﻪ ﻭ ﺍﺳــﺎﺱ ﻓﻘﻂ ﺍﻧﺴﺎﻥ ﺍﺳــﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﻘﺎﻡ »ﻳﻚ ﻭﺍﻗﻌﻴﺖ« ﻛﻪ‬ ‫ﻧﻴﺎﺯﻫﺎﺋﻰ ﻣﺎﺩﻯ ﺩﺍﺭﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪» ،‬ﺍﻧﺴﺎﻥﻣﺤﻮﺭﻯ« ﺭﺍ ﻫﺮﮔﺰ ﻧﻤﻰﺗﻮﺍﻥ ﺩﺭ‬ ‫ﺗﺮﺍﺩﻑ ﺑﺎ »ﺑﺎﻭﺭ« ﻧﺸــﺎﻧﺪ؛ ﺑﺮﺧﻼﻑ ﺑﺎﻭﺭﻫﺎ‪ ،‬ﻛﻪ ﺭﻳﺸﻪ ﺩﺭ ﺍﻭﻫﺎﻡ ﻭ ﭘﻴﺶﺩﺍﻭﺭﻯﻫﺎ‬ ‫ﺩﺍﺭﺩ‪ ،‬ﺍﻧﺴﺎﻥﻣﺤﻮﺭﻯ ‪ ،‬ﺑﺮ ﻣﺎﺩﻯﺍﺕ ﻣﻠﻤﻮﺱ »ﭘﻴﻜﺮ ﺍﻧﺴﺎﻥ« ﺗﻜﻴﻪ ﻛﺮﺩﻩ‪.‬‬ ‫ﺍﻋﻼﻣﻴﺔ ﺟﻬﺎﻧﻰ ﺣﻘﻮﻕ ﺑﺸﺮ‪ ،‬ﺑﺮﺍﻯ ﺗﻌﺮﻳﻒ ﺣﻘﻮﻕ ﻓﺮﺩﻯ ﻭ ﺁﺯﺍﺩﻯﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ﺍﻧﺴــﺎﻥﻫﺎ‪ ،‬ﺍﻳﻦ ﺍﺻﻞ ﻣﺴــﻠﻢ‪ ،‬ﻳﻌﻨــﻰ ﭼﺎﺭﭼﻮﺏ ﻣﺎﺩﻯ ﭘﻴﻜﺮ ﺍﻧﺴــﺎﻥ ﺭﺍ ﻣﺪ ﻧﻈﺮ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩﻩ‪ .‬ﻭﻟﻰ ﺣﻜﻮﻣﺖ ﻣﺮﺩﻩﺷــﻮﻳﺎﻥ ـ ﻣﺠﻤﻮﻋﺔ ﺩﺍﺱﺍﷲ‪ ،‬ﺷﺎﻩﺍﷲ ﻭ ﺷﻴﺦﺍﷲ‬ ‫ـ »ﺟﺴــﺪ ﺍﻧﺴﺎﻥ« ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻰﭘﺴــﻨﺪﺩ؛ ﺍﻳﻨﺎﻥ ﺟﺴﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﺍﻧﺴﺎﻥ‬ ‫ﻧﺸــﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺩﻟﻴﻞ ﻫﻢ ﺭﻭﺷﻦ ﺍﺳــﺖ‪ ،‬ﺍﻳﻦ ﺟﻤﺎﻋﺖ ﺟﺰ »ﭘﺮﺳﺘﺶ« ﻭ ﺭﻭﺿﻪ ﻭ‬ ‫ﺯﻭﺯﻩ ﻫﻴﭻ ﺑﺮﻧﺎﻣﻪﺍﻯ ﻧﺪﺍﺷﺘﻪ ﻭ ﻧﺪﺍﺭﻧﺪ‪ .‬ﭘﺮﺳﺘﺶ ﻣﺮﺩﻡ‪ ،‬ﻣﻴﻬﻦ‪ ،‬ﺧﺪﺍ‪ ،‬ﺍﺳﻼﻡ‪ ،‬ﻭ‬ ‫ﺧﺼﻮﺻﺎً ﻗﺮﺑﺎﻧﻰ‪ .‬ﻣﻮﺭﺩ ﺩﺍﺱﺍﷲ ﻭ ﻣﺼﺪﻗﻰﻫﺎ ﻫﻴﭻ ﻧﻴﺎﺯﻯ ﺑﻪ ﺑﺮﺭﺳﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﭼﺮﺍ‬ ‫ﻛﻪ ﺍﻳﻨﺎﻥ ﺧﻮﺩ ﺍﺯ ﻣﺨﻠﻔﺎﺕ ﺳﻴﺎﺳﺖ »ﺷﻴﺦ ﻭ ﺷﺎﻩ« ﻫﺴﺘﻨﺪ‪ .‬ﭘﺲ ﻧﮕﺎﻫﻰ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﺷﻴﻢ ﺑﻪ ﺷﺎﻩﺍﷲ!‬ ‫ﺷﺎﻩﺍﷲ ﻛﻪ ﺍﻳﻦ ﺭﻭﺯﻫﺎ ﺁﺷﻜﺎﺭﺍ ﺑﺎ ﺷﻴﺦﺍﷲ ﻧﺮﺩ ﻋﺸﻖ ﻣﻰﺑﺎﺯﺩ ﻭ ﺑﺮ ﻋﻠﻴﻪ »ﺭﻭﺷﻨﻔﻜﺮ«‬ ‫ﺑﻴﺎﻧﻴﻪ ﺻﺎﺩﺭ ﻣﻰﻛﻨﺪ‪ ،‬ﺩﺭ ﺗﺎﺭﻳﺦ ‪ 25‬ﻭ ‪ 26‬ﺁﺫﺭﻣﺎﻩ ﺳــﺎﻟﺠﺎﺭﻯ ﻳﻚ ﻣﺮﺍﺳﻢ ﺭﻭﺿﻪ‬ ‫ﻭ ﺯﻭﺯﺓ ﺧﻴﺎﺑﺎﻧــﻰ ﺩﺭ ﻟﻨــﺪﻥ ﺑﺮ ﭘﺎ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺑﺎ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻓﻴﻠﻢ ﺍﻳﻦ ﻣﺮﺍﺳــﻢ ﺩﺭ‬ ‫ﺳــﺎﻳﺮﻭﺱﻧﻴﻮﺯ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺣﻀﺮﺍﺕ ﺳــﺨﺖ ﺑﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﺣﺴﻴﻦ ﻋﻴﻦ ﻣﺸﻐﻮﻝ‬ ‫ﺷﺪﻩ‪» ،‬ﺯﻧﺪﮔﻰ« ﺭﺍ ﺑﺮﺍﻯ »ﻛﺸﺘﻪ ﺷﺪﻥ ﺩﺭ ﺭﺍﻩ ﺁﺯﺍﺩﻯ« ﻣﻰﺧﻮﺍﻫﻨﺪ! ﻭﻟﻰ ﺭﻭﺿﻪ‬ ‫ﻭ ﺯﻭﺯﺓ ﺣﻀﺮﺍﺕ ﺑﻪ ﺍﺳــﺘﻨﺒﺎﻁ ﻣﺎ ﺭﻳﺸــﻪ ﺩﺭ ﺍﻓﻼﺱ ﺭﻭﺯﺍﻓﺰﻭﻥ ﻟﻨﺪﻥ ﻭ ﻭﺍﺷﻨﮕﺘﻦ‬ ‫ﺩﺍﺭﺩ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﺭﺑﺎﺑﺎﻥ ﺷﺎﻩﺍﷲ ﻛﻨﺘﺮﻝ ﺷﺎﻫﺮگﻫﺎﻯ »ﻗﺎﭼﺎﻕ« ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩﺍﻧﺪ‪،‬‬ ‫ﻭ ﺩﻳﮕﺮ ﻧﻤﻰﺗﻮﺍﻧﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﻓﻐﺎﻧﺴــﺘﺎﻥ ﻭ ﭘﺎﻛﺴــﺘﺎﻥ ﺑﻪ ﺗﺨﺮﻳﺐ ﻣﻠﺖﻫﺎ‬ ‫ﺍﺩﺍﻣــﻪ ﺩﻫﻨﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ‪ ،‬ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﭘﻬﻠﻮ ﮔﺮﻓﺘﻦ ﻧﺎﻭﺷــﻜﻦ ﺭﻭﺳــﻴﻪ ﺩﺭ‬ ‫ﺑﻨﺪﺭﻋﺒــﺎﺱ ﻭ ﻭﺭﻭﺩ ﺩﻳﻮﻳﺪ ﻛﺎﻣﺮﻭﻥ ﺑﻪ ﺍﻓﻐﺎﻧﺴــﺘﺎﻥ‪ 61 ،‬ﺗــﻦ ﻣﻮﺍﺩﻣﺨﺪﺭ ﺩﺭ ﺍﻳﻦ‬ ‫ﻛﺸﻮﺭ ﺑﻪ ﺁﺗﺶ ﻛﺸﻴﺪﻩ ﺷﺪ‪:‬‬ ‫»]‪ [...‬ﺑﻴﺶ ﺍﺯ ‪ 61‬ﺗﻦ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺩﺭ ﻭﻻﻳﺖ ﻧﻨﮕﺮﻫﺎﺭ ﺍﻓﻐﺎﻧﺴــﺘﺎﻥ ]‪ [...‬ﺑﻪ ﺍﺗﺶ‬ ‫ﻛﺸﻴﺪﻩ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺁژﺍﻧﺲ ﺑﺎﺧﺘﺮ ﺧﺒﺮ ﺩﺍﺩﻩ ]‪«[...‬‬ ‫ﻣﻨﺒﻊ‪ :‬ﻧﻮﻭﺳﺘﻰ‪ ،‬ﻣﻮﺭﺥ ﺍﻭﻝ ﺩﻳﻤﺎﻩ ﺳﺎﻟﺠﺎﺭﻯ‬ ‫ﺑﻠﻪ‪ ،‬ﺍﻳﻦ ﺁﺗﺶ ﺍﻓﺮﻭﺯﻯ ﻫﻢ ﺑﺎﻳﺪ ﻗﺴــﻤﺘﻰ ﺑﺎﺷــﺪ ﺍﺯ ﻫﻤــﺎﻥ »ﺁﺧﺮﺩﻧﻴﺎ!« ﺍﻟﺒﺘﻪ‬ ‫ﺁﺧــﺮ ﺩﻧﻴﺎﻯ ﻟﻮﻃﻰ ﻭ ﻋﻨﺘﺮﻫﺎﻯ »ﺍﺧﻼﻕﻣﺤﻮﺭ« ﻋﻤﻮﺳــﺎﻡ ﻛﻪ »ﺗﻬﺎﺟﻢ ﺑﻪ ﺣﺮﻳﻢ‬

‫ﺧﺼﻮﺻﻰ« ﺭﺍ ﺩﺭ ﻣﻜﺘﺐ ﭘﺪﺭ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﻰﺷﺎﻥ ﺁﻣﻮﺧﺘﻪﺍﻧﺪ‪ .‬ﺁﻧﮕﻠﻮﺳﺎﻛﺴﻮﻥﻫﺎ‪،‬‬ ‫ﺑــﻪ ﻭﻳــﮋﻩ ﭘﺲ ﺍﺯ ﻛﻮﺩﺗﺎﻯ ﺑﻠﺸــﻮﻳﻚﻫﺎ‪ ،‬ﺑﺎ ﺍﻟﻬــﺎﻡ ﺍﺯ ﺍﻟﮕﻮﻯ ﺣﻀــﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‪،‬‬ ‫»ﺭﻭﺍﺑﻂ ﻳﻜﺴﻮﻳﻪ« ﻭ »ﺩﻳﭙﻠﻤﺎﺳﻰ ﺑﻤﺐ« ﺭﺍ ﺁﻧﻘﺪﺭ ﮔﺴﺘﺮﺵ ﺩﺍﺩﻧﺪ ﺗﺎ ﻣﻮﻓﻖ ﺷﺪﻧﺪ‪،‬‬ ‫»ﺷــﻬﺮﻭﻧﺪ ﺟﻬﺎﻥ« ﻧﻴﺰ ﺍﺧﺘﺮﺍﻉ ﻛﻨﻨﺪ‪ .‬ﺷــﻬﺮﻭﻧﺪ ﺟﻬﺎﻥ ﻭﻳﺮﺍﺳﺖ ﻧﻮﻳﻨﻰ ﺍﺳﺖ ﺍﺯ‬ ‫»ﺍﺑﺮﺍﻫﻴﻢ« ﻛﻪ ﺑﺎ ﭘﻴﺸﺮﻓﺖ ﺩﺭ »ﺑﻰﻣﺴﺌﻮﻟﻴﺘﻰ«‪ ،‬ﺟﺎﻧﺒﺪﺍﺭﻯ‪ ،‬ﻭ ﺗﻬﺎﺟﻢ ﺑﻪ ﺣﺮﻳﻢ‬ ‫ﺧﺼﻮﺻﻰ‪ ،‬ﺷــﻴﻮﺓ »ﺗﺨﺮﻳﺐ ﺍﻧﺴــﺎﻥ« ﺭﺍ ﺑﻪ ﻋﺮﺻﺔ »ﻫﻨﺮ« ﻭ »ﺁﻓﺮﻳﻨﺶ ﻫﻨﺮﻯ«‬ ‫ﻛﺸﺎﻧﺪﻩ‪.‬‬ ‫ﭘﻴﺶ ﺍﺯ ﺍﺩﺍﻣﺔ ﻣﻄﻠﺐ ﻧﮕﺎﻫﻰ ﺩﺍﺷــﺘﻪ ﺑﺎﺷﻴﻢ ﺑﻪ ﺷﺎﻩ ﺍﺳﻄﻮﺭﺓ ﺍﻧﺴﺎﻥﺳﺘﻴﺰﻯ‪ ،‬ﻛﻪ‬ ‫ﻫﻤﺎﻥ ﻗﺼﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﺷــﺪ‪ .‬ﺍﻳﻦ ﺍﺳــﻄﻮﺭﻩ ﭘﺎﻳﻪ ﻭ ﺍﺳــﺎﺱ ﺗﻮﺣﺸﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮ‬ ‫ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﻛﺸﻮﺭﻫﺎﻯ ﻣﺴﻠﻤﺎﻥﻧﺸﻴﻦ ﺣﻮﺯﺓ »ﻳﻮﺭﻭـ ﺩﻻﺭ« ﺗﺤﻤﻴﻞ ﺷﺪﻩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺍﺳــﻄﻮﺭﻩ ﺑﻰﻣﺴﺌﻮﻟﻴﺘﻰ ﻭ ﺧﺮﻭﺝ ﺍﺯ ﺟﺎﻳﮕﺎﻩ ﻭﺍﻗﻌﻰ ﺍﺟﺘﻤﺎﻋﻰ »ﭘﺪﺭ ﺍﺩﻳﺎﻥ‬ ‫ﺍﺑﺮﺍﻫﻴﻤﻰ« ﺭﺍ ﺑﺮﺭﺳــﻰ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ ﺗﺎ ﻧﺸﺎﻥ ﺩﻫﻴﻢ‪» ،‬ﻗﺪﺭﺕ ﺗﺨﺮﻳﺐ« ﺍﺑﺮﺍﻫﻴﻢ‬ ‫ﺑﻪ ﻣﺮﺍﺗﺐ ﺍﺯ ﺑﻤﺐ ﻫﻢ ﺑﻴﺸﺘﺮ ﺑﻮﺩﻩ‪.‬‬ ‫ﺑﻤﺐ ﺍﻧﺴــﺎﻥﻫﺎ ﺭﺍ ﻧﺎﺑﻮﺩ ﻣﻰﻛﻨﺪ؛ ﺍﺭﺯﺵﻫﺎﻯ ﺍﺧﻼﻗﻰ ﺣﺎﻛﻢ ﺑﺮ ﺟﻮﺍﻣﻊ ﺍﻧﺴﺎﻧﻰ ﺭﺍ‬ ‫ﻧﻤﻰﺗﻮﺍﻧﺪ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻫﻴﭻ ﺑﻤﺒﻰ ﻗﺎﺩﺭ ﻧﻴﺴــﺖ ﺩﺭ ﺑﻄﻦ ﺧﺎﻧﻮﺍﺩﻩ‪،‬‬ ‫ﺟﺎﻳﮕﺎﻩ ﻭﺍﻗﻌﻰ ﺍﻓﺮﺍﺩ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﺍﺩﻩ‪ ،‬ﭘﺪﺭ ﺭﺍ ﺑﻪ ﭘﺴــﺮ ﻳﺎ ﻣﺎﺩﺭ ﺭﺍ ﺑﻪ ﺧﻮﺍﻫﺮ ﺗﺒﺪﻳﻞ‬ ‫ﻛﻨــﺪ‪ .‬ﺣــﺎﻝ ﺁﻧﻜﻪ ﺩﺭ ﺍﺑﺮﺍﻫﻴــﻢ‪ ،‬ﭼﻨﻴﻦ ﻗﺪﺭﺕ ﻣﺨﺮﺏ ﻭ ﺿﺪﺍﻧﺴــﺎﻧﻰﺍﻯ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺷﺘﻪ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ ﺧﻮﺩ ﺭﺍ »ﺑﺮﺍﺩﺭ« ﻫﻤﺴﺮﺵ ﻣﻌﺮﻓﻰ ﻣﻰﻛﻨﺪ‪ ،‬ﻭ ﻫﻤﺴﺮﺵ ﺭﺍ ﺩﺭ‬ ‫ﺍﺧﺘﻴــﺎﺭ ﻓﺮﻋﻮﻥ ﻣﻰﮔﺬﺍﺭﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕــﺮ‪ ،‬ﭘﺪﺭ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﻛﻪ ﺑﻪ »ﺍﻣﺮ‬ ‫ﺧﺪﺍﻭﻧﺪ« ﺣﺮﻛــﺖ ﻣﻰﻛﻨﺪ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺟﻮﺍﻣﻊ ﻛﻬﻦ ﻓﺎﻗﺪ‬ ‫ﺷﺮﺍﻓﺖ ﺍﺧﻼﻗﻰ ﺍﺳﺖ ﻛﻪ ﻫﻨﺠﺎﺭﻫﺎﻯ ﺍﺧﻼﻗﻰ ﺟﻮﺍﻣﻊ ﺩﻣﻜﺮﺍﺗﻴﻚ ﻏﺮﺏ ﺭﺍ ﻧﻴﺰ ﺯﻳﺮ‬ ‫ﭘﺎ ﮔﺬﺍﺭﺩﻩ‪:‬‬ ‫»]‪ [...‬ﭘﺲ ﺍﺯ ﻣﺮگ ﭘﺪﺭ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺧﺪﺍ ﺑﻪ ﻭﻯ ﮔﻔﺖ ]‪ [...‬ﺑﻪ ﺳﻤﺖ ﺯﻣﻴﻨﻰ ﺭﻭﺩ ﻛﻪ‬ ‫ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﻪ ﻗﻮﻣﻰ ﺑﺰﺭگ ﺗﺒﺪﻳﻞ ﻛﻨﺪ ]‪[...‬ﺩﺭ ﺳﻦ ‪ 75‬ﺳﺎﻟﮕﻰ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﻫﻤﺮﺍﻩ‬ ‫ﻫﻤﺴــﺮﺵ‪ ،‬ﺳﺎﺭﺍ ]‪ [...‬ﺑﻪ ﻛﻨﻌﺎﻥ ﺭﻓﺖ ]‪ [...‬ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﻛﻨﻌﺎﻥ ﻗﺤﻄﻰ ﺷﺪ ]‪[...‬‬ ‫ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻫﻤﺴﺮﺵ ]‪ [...‬ﺑﻪ ﺳﻤﺖ ﺳﺮﺯﻣﻴﻦ ﻣﺼﺮ ﺭﻓﺘﻨﺪ‪ .‬ﺩﺭ ﺭﺍﻩ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﺳﺎﺭﺍ‬ ‫ﮔﻔﺖ ﻛﻪ ﻭﺍﻧﻤﻮﺩ ﻛﻨﺪ ﺧﻮﺍﻫﺮ ﻭ ﻧﻪ ﻫﻤﺴــﺮ ﺍﻭﺳــﺖ ﺗﺎ ﻣﺼﺮﻳﺎﻥ ﺍﻭ ﺭﺍ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ‬ ‫ﺑﻪ ﻫﻤﺴﺮﺵ ﻧﻜﺸﻨﺪ]‪«[...‬‬ ‫ﻣﻨﺒﻊ‪ :‬ﻭﻳﻜﻰﭘﺪﻳﺎ‬

‫ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺖ ﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ﭘﺬﻳﺮﺵ ﻣﺴﺌﻮﻟﻴﺖ »ﻫﻤﺴﺮﻯ« ﺳﺮ ﺑﺎﺯ ﻣﻰﺯﻧﺪ‪ .‬ﺑﻪ‬ ‫ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺑﺮﺍﻯ ﺍﻭ ﻫﻴﭻ ﺍﻫﻤﻴﺘﻰ ﻧﺪﺍﺷﺖ ﻛﻪ ﻫﻤﺴﺮﺵ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻗــﺮﺍﺭ ﺩﻫﺪ‪ .‬ﭘﺪﺭ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﻧﻤﻰﺧﻮﺍﺳــﺖ ﺟﺎﻥﺍﺵ ﺭﺍ »ﺑﻪ ﺧﺎﻃﺮ ﻳﻚ ﺯﻥ«‬ ‫ﺑﻪ ﺧﻄﺮ ﺍﻧﺪﺍﺯﺩ! ﺩﺭ ﮔﺎﻡ ﺩﻭﻡ‪ ،‬ﻫﻤﻴﻦ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻫﺎﺟﺮ ﻭ ﻓﺮﺯﻧﺪﺵ‪ ،‬ﺍﺳــﻤﻌﻴﻞ‬ ‫ﺭﺍ ﺩﺭ ﺻﺤﺮﺍ ﺭﻫﺎ ﻣﻰﻛﻨﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺳــﺎﺭﺍ ﻫﻤﺴــﺮﺵ‪ ،‬ﺍﺳــﺤﺎﻕ ﺭﺍ ﺑﻪ ﺩﻧﻴﺎ ﺁﻭﺭﺩﻩ‪.‬‬ ‫ﻣﺎﺟﺮﺍﻯ ﻗﺮﺑﺎﻧﻰ ﻛﺮﺩﻥ »ﻓﺮﺯﻧﺪ« ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻫﻢ ﻛﻪ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ‬ ‫ﻛﻪ ﻧﻴﺎﺯﻯ ﺑﻪ ﺗﻔﺴﻴﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﺍﺛﺒﺎﺕ ﺑﺮﺳﺎﻧﺪ‪ .‬ﻭﻟﻰ ﮔﻮﻳﺎ »ﻣﺮﺩﻡ« ﺍﺩﻋﺎﻯ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ! ﺁﻧﮕﺎﻩ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ‬ ‫ﺳﺮﺍﻍ »ﺣﺎﻛﻢ ﻇﺎﻟﻢ« ﺭﻓﺖ‪ ،‬ﺣﺎﻛﻤﻰ ﻛﻪ ﺍﺩﻋﺎﻯ ﺧﺪﺍﺋﻰ ﺩﺍﺷﺖ‪ .‬ﻭ ﺑﻪ ﻳﺎﺩ ﺩﺍﺭﻳﻢ‬ ‫ﻛﻪ ﺍﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻫﻤﺎﻥ ﻣﻮﺟﻮﺩ ﺟﺒﻮﻥ ﻭ ﺑﻰﻣﺴــﺌﻮﻟﻴﺘﻰ ﺍﺳــﺖ ﻛﻪ ﺍﺯ ﺗﺮﺱﺟﺎﻥ‪،‬‬ ‫ﻫﻤﺴــﺮﺵ ﺭﺍ ﺑﺠــﺎﻯ ﺧﻮﺍﻫﺮﺵ ﺑﻪ ﺍﺗــﺎﻕ ﺧﻮﺍﺏ ﻓﺮﻋﻮﻥ ﻓﺮﺳــﺘﺎﺩﻩ ﺑﻮﺩ! ﻫﻤﻴﻦ‬ ‫ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎ ﺣﺎﻛــﻢ »ﺑﺤﺚ« ﻣﻰﻛﻨﺪ ﻭﻟﻰ ﭼﻮﻥ ﺣﺎﻛﻢ ﻣﺰﺧﺮﻓﺎﺕﺍﺵ ﻧﻤﻰﭘﺬﻳﺮﺩ ﻭ‬ ‫»ﻳﻬﻮﻩ« ﻫﻢ ﺑﻪ ﻛﻤﻚﺍﺵ ﻧﻤﻰﺁﻳﺪ‪ ،‬ﺁﻧﺤﻀﺮﺕ ﻓﺮﺍﺭ ﺭﺍ ﺑﺮﻗﺮﺍﺭ ﺗﺮﺟﻴﺢ ﺩﺍﺩﻩ‪ ،‬ﺭﺍﻫﻰ‬ ‫»ﺍﺭﺽ ﻣﻘﺪﺱ« ﻣﻰﺷﻮﻧﺪ‪:‬‬

‫ﺩﺭ ﺍﻳﻦ ﺍﺳــﻄﻮﺭﺓ ﺍﻧﺴﺎﻥﺳــﺘﻴﺰ ﭘﺪﺭ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﺍﺑﺘــﺪﺍ ﺑﻪ »ﺗﺨﺮﻳﺐ« ﺟﺎﻳﮕﺎﻩ‬ ‫ﻫﻤﺴــﺮ ﻣﻰﭘــﺮﺩﺍﺯﺩ‪ ،‬ﺩﺭ ﮔﺎﻡ ﺩﻭﻡ ﺑﻪ ﻓﺮﻣﺎﻥ ﺧﺪﺍ ﺑــﺮﺍﻯ ﻗﺮﺑﺎﻧﻰ ﻛﺮﺩﻥ ﻓﺮﺯﻧﺪﺵ‬ ‫ﺁﻣﺎﺩﻩ ﻣﻰﺷــﻮﺩ‪ ،‬ﺳــﭙﺲ ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﺍﺯ »ﺑﺮﺗﺮﻯ ﺍﻋﺘﻘﺎﺩﺍﺕ« ﺧﻮﺩ‪ ،‬ﺑﻪ ﺍﻋﺘﻘﺎﺩﺍﺕ‬ ‫ﻣﺬﻫﺒﻰ ﺩﻳﮕﺮﺍﻥ ﺍﻋﻼﻥ ﺟﻨﮓ ﻣﻰﺩﻫﺪ‪ ،‬ﻭ ﺑﻪ ﺗﺨﺮﻳﺐ ﺑﺘﻜﺪﻩﻫﺎ ﻣﺸﻐﻮﻝ ﻣﻰﺷﻮﺩ!‬ ‫ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﺗﺨﺮﻳﺐ ﺧﺎﻧﻘﺎﻩ‪ ،‬ﻣﺴــﺠﺪ‪ ،‬ﻛﻠﻴﺴﺎ ﻭ ﻋﺒﺎﺩﺗﮕﺎﻩﻫﺎﻯ ﺑﻮﺩﺍﺋﻴﺎﻥ‪ ،‬ﻳﻬﻮﺩﻳﺎﻥ‬ ‫ﻭ ﺩﺭﺍﻭﻳــﺶ ﻭ ﻏﻴــﺮﻩ ﺑﺎ ﺍﻟﻬﺎﻡ ﺍﺯ ﺗﻮﺣــﺶ ﺍﺑﺮﺍﻫﻴﻢ ﺻﻮﺭﺕ ﻣﻰﭘﺬﻳــﺮﺩ‪ .‬ﺁﻧﭽﻪ ﺩﺭ‬ ‫ﺍﻳﻦ ﺣﻜﺎﻳﺖ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ »ﺑﻰﻣﺴــﺌﻮﻟﻴﺘﻰ« ﺍﺳــﺖ ﻛﻪ ﺍﻧﺴــﺎﻥ ﺭﺍ ﺑﻪ ﺍﺑﺰﺍﺭ ﺍﺭﺍﺩﺓ‬ ‫»ﺧﺪﺍﻭﻧﺪ« ﺗﺒﺪﻳﻞ ﻣﻰﻛﻨﺪ‪ ،‬ﻭ ﺑﻪ ﺍﻳﻨﺼﻮﺭﺕ ﺍﺳﺖ ﻛﻪ ﺗﻮﺣﺶ »ﺭﻭﺍﺑﻂ ﻳﻜﺴﻮﻳﻪ«‬ ‫ﺑﻪ ﺍﺭﺯﺵ ﮔﺬﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬

‫»ﺑﻌــﺪ ﺍﺯ ﺍﻳﻦ ﺍﺗﻔﺎﻕ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎ ﺣﺎﻛﻤﻰ ﻇﺎﻟﻢ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺴــﺖ ﺑﺤﺚ‬ ‫ﻛﺮﺩ‪ [...] .‬ﻭﻟﻴﻜﻦ ﺍﻭ ﻫﻤﭽﻨﺎﻥ ﭘﻴﺎﻡ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﺭﺩ ﻛﺮﺩ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ ]‪ [...‬ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ‬ ‫ﺭﺍ ]‪ [...‬ﺗﺮﻙ ﻛﺮﺩ ﻭ ﺑﻪ ﺳﻤﺖ ﺍﺭﺽ ﻣﻘﺪﺱ ﺭﻓﺖ]‪«[...‬‬ ‫ﻫﻤﺎﻥ ﻣﻨﺒﻊ‬

‫ﺁﻧﭽﻨﺎﻧﻜﻪ ﺍﺳــﻄﻮﺭﺓ ﻛﺬﺍ ﻧﺸــﺎﻥ ﻣﻰﺩﻫﺪ‪ ،‬ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ ﮔﺮﻳﺰ ﺍﺯ ﻣﺴــﺌﻮﻟﻴﺖ‪،‬‬ ‫ﺗﺨﺮﻳﺐ ﺍﻧﺴــﺎﻥ ﻭ ﺗﻬﺎﺟﻢ ﺑﻪ ﺣﺮﻳــﻢ ﺧﺼﻮﺻﻰ ﺭﺍ ﺍﺯ ﺧﺎﻧﻮﺍﺩﺓ ﻣﺤﺘﺮﻡ ﺧﻮﺩﺷــﺎﻥ‬ ‫ﺁﻏــﺎﺯ ﻛﺮﺩﻧــﺪ‪ ،‬ﻭ ﺑﻪ ﻣﺮﻭﺭ ﺯﻣﺎﻥ ﻭﺣﺸﻴﮕﺮﻯﺷــﺎﻥ ﺁﻧﭽﻨﺎﻥ ﮔﺴــﺘﺮﺵ ﻳﺎﻓﺖ ﻛﻪ‬ ‫ﺑﻪ ﺑﺖﭘﺮﺳــﺘﺎﻥ »ﺩﺭﺱ« ﺧﺪﺍﺷﻨﺎﺳــﻰ ﺩﺍﺩﻧﺪ ﻭ ﺛﺎﺑﺖ ﻓﺮﻣﻮﺩﻧﺪ ﻛﻪ ﺑﺖﭘﺮﺳــﺘﻰ‬ ‫ﺧﻄﺎﺳﺖ! ﭼﺮﺍ ﻛﻪ »ﺑﺖ« ﻗﺎﺩﺭ ﺑﻪ »ﺷﻨﻴﺪﻥ ﻭ ﺣﺮﻑ ﺯﺩﻥ« ﻧﻴﺴﺖ! ﺑﻪ ﻋﺒﺎﺭﺕ‬ ‫ﺩﻳﮕﺮ‪ ،‬ﻣﻰﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻳﻢ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﻧﺎﻣﺮﺋﻰ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻫﻢ ﻣﻰﺷــﻨﻮﺩ ﻭ‬ ‫ﻫﻢ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪:‬‬ ‫»ﺍﺑﺮﺍﻫﻴﻢ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﻛﻪ ﺑﻪ ﻣﺮﺩﻡ ﺩﺭﺳﻰ ﺑﺪﻫﺪ ]‪ [...‬ﺗﻤﺎﻣﻰ ﺑﺖﻫﺎ ﺭﺍ ﺷﻜﺴﺖ‬ ‫ﻭ ]‪ [...‬ﺑﺖ ﺑﺰﺭگ ﺭﺍ ﺑﺎﻗﻰ ﮔﺬﺍﺷــﺖ‪ .‬ﻣﺮﺩﻡ ﺍﺯ ]ﺍﺑﺮﺍﻫﻴﻢ[ ﺳــﺌﻮﺍﻝ ﻛﺮﺩﻧﺪ ﻛﻪ ﺑﺎ‬ ‫ﺑﺖﻫﺎ ﭼﻪ ﻛﺮﺩﻩ ]‪ [...‬ﺍﻭ ﭘﺎﺳﺦ ﺩﺍﺩ ﻛﻪ ﭼﺮﺍ ﺍﺯ ﺑﺖ ﺑﺰﺭگ ﺳﺌﻮﺍﻝ ﻧﻤﻰﻛﻨﻨﺪ‪ .‬ﻣﺮﺩﻡ‬ ‫ﭘﺎﺳﺦ ﺩﺍﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﺑﺖ ﻗﺎﺑﻠﻴﺖ ﺷﻨﻴﺪﻥ ﻭ ﺣﺮﻑ ﺯﺩﻥ ﻧﺪﺍﺭﺩ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ ﻛﻪ‬ ‫ﭘﺲ ﭼﺮﺍ ﺍﻭ ﺭﺍ ﭘﺮﺳﺘﺶ ﻣﻰﻛﻨﻴﺪ]‪«[...‬‬ ‫ﻫﻤﺎﻥ ﻣﻨﺒﻊ‬ ‫ﭼــﻪ ﺫﻛﺎﻭﺗﻰ! ﻭ ﺍﻳﻨﭽﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺑﻰﺑﻰﮔﻮﺯﻙﻫﺎ‪ ،‬ﭘﺪﺭ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﺑﻪ‬ ‫»ﻃﺮﻳﻖ ﻋﻠﻤﻰ« ﺑﻪ »ﻣﺮﺩﻡ« ﺛﺎﺑﺖ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﮔﺮ »ﺑﺖ« ﻛﺬﺍ ﻧﻤﻰﺷــﻨﻮﺩ ﻭ ﺳﺨﻦ‬ ‫ﻧﻤﻰﮔﻮﻳﺪ‪ ،‬ﭘﺲ »ﺧﺪﺍﻭﻧﺪ ﺍﺑﺮﺍﻫﻴﻢ« ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﻫﻢ ﻣﻰﺷﻨﻮﺩ‪ ،‬ﻫﻢ ﻣﻰﺑﻴﻨﺪ‬ ‫ﻭ ﻫﻢ ﺳــﺨﻦ ﻣﻰﮔﻮﻳﺪ! ﺣﺎﻝ ﺁﻧﻜﻪ ﭘﺲ ﺍﺯ ﮔﺬﺷــﺖ ﺻﺪﻫﺎ ﺳــﺎﻝ ﺍﺯ ﺁﻥ ﺩﻭﺭﺍﻥ‬ ‫»ﺑﻰﺯﻣﺎﻥ« ﻫﻨﻮﺯ ﻫﻴﭽﻜﺲ ﻧﻤﻰﺗﻮﺍﻧﺪ ﻭﺟﻮﺩ ﻭ ﻳﺎ ﻋﺪﻡ ﻭﺟﻮﺩ ﻫﻤﻴﻦ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﺑﻪ‬

‫ﺑﻠﻪ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﺳــﻮﻯ »ﺍﺭﺽ ﻣﻘﺪﺱ« ﺭﻓﺖ‪ .‬ﺟﺎﻟﺐ ﺍﻳﻨﻜﻪ ﺍﺑﺮﺍﻫﻴﻢﻫﺎﻯ ﻣﻌﺎﺻﺮ‬ ‫ﻫــﻢ »ﺍﺭﺽ ﻣﻘــﺪﺱ« ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻨﺎﻥ ﭘــﺲ ﺍﺯ ﻋﻤﺮﻯ ﻗــﻮﺍﺩﻯ ﻭ ﻗﺎﭼﺎﻕ ﻭ ﺗﺎﺭﺍﺝ‬ ‫ﻣﻌﺎﺑﺪ »ﻛﻔﺎﺭ« ﺩﻻﺭﻫﺎﻯﺷــﺎﻥ ﺭﺍ ﺑﻪ ﺑﺎﻧﻚﻫﺎﻯ ﺳﻮﺋﻴﺲ‪ ،‬ﺑﺮﻳﺘﺎﻧﻴﺎ ﻭ ﺁﻣﺮﻳﻜﺎ ﻣﻨﺘﻘﻞ‬ ‫ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻫﻴﭽﻜﺲ ﻫﻢ ﺑﻪ ﻓﺮﺍﺭ ﺳــﺮﻣﺎﻳﻪﻫﺎ ﺍﺷﺎﺭﻩ ﻧﻤﻰﻛﻨﺪ‪ ،‬ﺑﮕﺬﺭﻳﻢ‪» .‬ﺣﺎﻛﻢ‬ ‫ﻇﺎﻟﻢ« ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ »ﺩﺭﺱ« ﻧﻤﻰﮔﻴﺮﺩ‪ .‬ﺍﮔﺮ ﺑﺎ ﺗﻮﺳﻞ ﺑﻪ »ﻣﻘﺪﺳﺎﺕ« ﻣﻰﺗﻮﺍﻥ ﺩﺭ‬ ‫ﺟﺎﻳﮕﺎﻩ ﺑﺮﺗﺮ ﻧﺸﺴﺘﻪ‪ ،‬ﺑﻪ ﻣﺮﺩﻡ »ﺩﺭﺱ« ﺩﺍﺩ‪ ،‬ﺯﻣﺎﻧﻴﻜﻪ ﺣﺎﻛﻢ ﺗﻮپﺍﺵ ﭘﺮ ﺍﺳﺖ‬ ‫ﻭ ﺍﺯ »ﻣﺮﺩﻡ« ﻧﻤﻰﺗﺮﺳــﺪ ﺳﺮ »ﭘﻴﺎﻣﺒﺮ« ﺑﻪ ﺳﻨﮓ ﺧﻮﺍﻫﺪ ﺧﻮﺭﺩ! ﻭﻟﻰ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ‬ ‫ﺩﺭﺱ ﺩﺍﺩﻥ ﺩﺳــﺖﺑﺮﺩﺍﺭ ﻧﺒﻮﺩ‪» .‬ﺩﺭﺳﻰ« ﻛﻪ ﺟﺰ »ﺗﺨﺮﻳﺐ« ﻫﻴﭻ ﻧﺪﺍﺷﺖ؛ ﺑﻪ‬ ‫ﻭﻳﮋﻩ ﺗﺨﺮﻳﺐ ﺍﻣﺎﻛﻦ ﻣﻘﺪﺱ ﻣﺮﺩﻡ؛ ﻫﻤﺎﻥ ﺷﻴﻮﻩﺍﻯ ﻛﻪ ﺑﻌﺪﻫﺎ »ﻣﺤﻤﺪ ﺻﺎﺩ« ﺩﺭ‬ ‫ﺟﺰﻳﺮﻩﺍﻟﻌﺮﺏ ﺩﺭ ﭘﻴﺶ ﮔﺮﻓﺖ‪.‬‬ ‫ﻭ ﺍﻳﻨﻚ ﺩﺭ ﺗﻤﺎﻣﻰ ﻛﺸــﻮﺭﻫﺎﻯ »ﺍﺳــﻼﻡ ﺯﺩﻩ« ﻛﻪ ﺗﺤﺖ ﻧﻈﺎﺭﺕ ﺳﺎﺯﻣﺎﻥ ﺳﻴﺎ ﺩﻡ‬ ‫ﺍﺯ »ﺍﺳﺘﻘﻼﻝ« ﻣﻰﺯﻧﻨﺪ ـ ﭘﺎﻛﺴﺘﺎﻥ‪ ،‬ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺟﻤﻜﺮﺍﻥ ﻭ ﻏﻴﺮﻩ ﻫﻤﻴﻦ ﺷﻴﻮﺓ‬ ‫ﺍﺑﺮﺍﻫﻴﻤﻰ ﺭﻭﺍﺝ ﺩﺍﺭﺩ‪ .‬ﻫﻤﭽﻨﺎﻧﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﻓﺎﻗﺪ ﺟﺎﻳﮕﺎﻩ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ‬ ‫ﻭ ﻣﺤﻞ ﺳﻜﻮﻧﺖ ﻣﺸﺨﺺ ﻫﻢ ﻧﺪﺍﺭﺩ؛ ﺁﻧﺤﻀﺮﺕ ﺩﺭ ﻭﺍﻗﻊ »ﻭﻟﮕﺮﺩ« ﻭ ﻫﻴﭽﻜﺎﺭﻩﺍﻧﺪ‪،‬‬ ‫ﺍﺧﺘﻴــﺎﺭ ﻭ ﺍﺭﺍﺩﻩﺍﻯ ﻫــﻢ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺑﻪ ﻓﺮﻣﺎﻥ ﺧﺪﺍ »ﺣﺮﻛﺖ« ﻣﻰﻓﺮﻣﺎﻳﻨﺪ! ﺷــﻴﻮﺓ‬ ‫ﻋﻤﻞ ﺍﻳﻦ ﻭﻟﮕﺮﺩ ﺍﺳــﻄﻮﺭﻩﺍﻯ ﺑﺮ ﻣﺮﺯﺷــﻜﻨﻰ ـ ﺍﺯ ﻃﺮﻳﻖ »ﺣﺬﻑ«‪» ،‬ﺗﻬﺎﺟﻢ ﺑﻪ‬ ‫ﺣﺮﻳﻢ ﺧﺼﻮﺻﻰ« ﻭ »ﮔﺮﻳﺰ ﺍﺯ ﻣﺴﺌﻮﻟﻴﺖ« ﺍﺳﺘﻮﺍﺭ ﺷﺪﻩ‪ .‬ﻭ ﺍﻣﺮﻭﺯ ﺍﻭﺑﺎﺵ ﺣﻜﻮﻣﺖ‬ ‫ﺍﺳﻼﻣﻰ ﻭ ﻣﺨﺎﻟﻒﻧﻤﺎﻳﺎﻥ ﺍﻳﻦ ﺣﻜﻮﻣﺖ ﻫﻤﻴﻦ ﺷﻴﻮﻩ ﺭﺍ ﻧﺼﺐﺍﻟﻌﻴﻦ ﺧﻮﺩ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬