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‫عن�وان و ن�ام پديدآور‪ :‬دغدغه‌های فرهنگی ‪ :‬ش��رح مزجی یکی از‬ ‫بیانات محوری مقام معظم رهبری در س��ال ‪ 1۳۷۳‬با اس��تفاده‬ ‫از دیگ��ر بیانات معظم‌له‪ /‬گردآوری و تنظی��م متن مرکز صهبا‪.‬‬ ‫مش�خصات نشر‪ :‬تهران‪ :‬مؤسس��ه ایمان جهادی‪ .۱۳90 ،‬مشخصات‬ ‫ظاه�ری‪272 :‬ص‪ .‬ش�ابک‪ 978-600-6275-20-8 :‬وضعی�ت‬ ‫فهرست نویس�ی‪ :‬فیپا موضوع‪ :‬خامنه‌ای‪ ،‬س��ید عل��ی‪ ،‬رهبر جمهوری‬ ‫اس�لامی ایران ‪ --۱۳۱۸ ،‬نظریه درباره فرهنگ موض�وع‪ :‬پیام‌ها و‬ ‫س��خنرانی‌ها شناس�ه افزوده‪ :‬مؤسس��ه جهادی‪ ،‬مرکز صهبا رده بندی‬ ‫کنگ�ره‪/1692DSR :‬ف‪36‬د‪ 13907‬رده بن�دی دیوی�ی‪0844/955:‬‬ ‫شماره کتاب شناسی ملی‪1764922 :‬‬


‫دغدغههای فرهنگی‬

‫شرح مزجی یکی از بیانات محوری مقام معظم رهبری در سال‪1373‬‬ ‫با استفاده از دیگر بیانات معظم‌له‬


‫با حمایت نهاد کتابخانه های عمومی کشور‬ ‫ویژه مسابقات فرهنگی سال ‪1391‬‬ ‫صرفاً جهت استفاده در کتابخانه های عمومی‬ ‫غیر قابل فروش‬

‫دغدغههای فرهنگی‬ ‫شرح مزجی یکی از بیانات محوری مقام معظم رهبری‬ ‫در سال ‪ ،1373‬با استفاده از دیگر بیانات معظم‌له‬ ‫گردآوری و تنظیم متن‪ :‬مرکز صهـبا‬ ‫تهیة پی نوشت‪ :‬کمیته انتشارات و تبلیغات‬ ‫چاپ اول‪ :‬اردیبهشت ‪1390‬‬ ‫چاپ اول تا دوازدهم‪ 42000 :‬نسخه‬ ‫چاپ سیزدهم‪ :‬خرداد ‪ 1391‬ـ ‪ 4300‬نسخه ‬ ‫چاپ و صحافی‪ :‬منصوری‬ ‫قیمت‪ 40000 :‬ریال‬ ‫تلفن‪22585382 :‬ـ‪ 021‬همراه‪2115776 :‬ـ‪0910‬‬ ‫دورنگار‪22545132 :‬ـ‪ 021‬کد پستی‪1945843311 :‬‬ ‫‪info@jahadi.ir‬‬

‫‪www.jahadi.ir‬‬

‫کد این محصول را (‪ )10313‬برای آگاهی از محصوالت دیگر‬ ‫پیامک کنید به شمارة‪30007650001204 :‬‬


‫فهرست‬ ‫‪7‬‬

‫اشاره‬ ‫فصل اول‬ ‫طرح دغدغه‬

‫‪13‬‬

‫فصل دوم‬ ‫منشأ انقالب اسالمی‬

‫‪25‬‬

‫فصل سوم‬ ‫فرهنگ و هنر ایران و انقالب‬

‫‪35‬‬

‫فصل چهارم‬ ‫روشنفکری بیمار‬ ‫جریان‬ ‫ِ‬

‫‪51‬‬

‫فصل پنجم‬ ‫جریان روشنفکری و انقالب‬

‫‪73‬‬

‫فصل ششم‬ ‫تهدیدات درونی‬

‫‪91‬‬

‫فصل هفتم‬ ‫تهدیدات و تهاجمات بیرونی‬

‫‪107‬‬

‫فصل هشتم‬ ‫توقع انقالب از جبهة فرهنگی‬

‫‪125‬‬

‫فصل نهم‬ ‫استنتاج‬

‫‪153‬‬

‫پینوشت‬

‫‪167‬‬

‫فهرست تفصیلی‬

‫‪245‬‬


‫اشاره‬


‫ﺍﺷﺎﺭﻩ ‪9‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﻫﺴﺖ ﻛﻠﻴﺪ ﺩﺭ ﮔﻨﺞ ﺣﻜﻴﻢ‬ ‫ﻣﻌﻤﻮ ًﻻ ﮔﻨﺞﻫﺎ ﺭﺍ ﻳﺎ ﺍﺯ ﺯﻳﺮ ﺯﻣﻴﻦ ﭘﻴﺪﺍ ﻣﻰﻛﻨﻨﺪ ﻳﺎ ﺍﺯ ﺯﻳﺮ ﺩﺭﻳﺎﻫﺎ‪ .‬ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺯﻣﻴﻦ ﻳﺎﻓﺖ ﻣﻰﺷﻮﻧﺪ‪،‬‬ ‫ﺧﺎﻙﮔﺮﻓﺘﻪ ﻭ ﭘﻮﺳــﻴﺪﻩ ﻫﺴﺘﻨﺪ‪ .‬ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺍﺯ ﺯﻳﺮ ﺩﺭﻳﺎﻫﺎ ﻳﺎﻓﺖ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﺯﻧﮕﺎﺭﮔﺮﻓﺘﻪ ﻭ ﭘﻮﺳﻴﺪﻩ‪ .‬ﺑﺮﺍﻯ‬ ‫ﻳﺎﻓﺘﻦ ﮔﻨﺞ ﺑﺎﻳﺪ ﺯﻣﻴﻦ ﻭ ﺩﺭﻳﺎ ﺭﺍ ﻭﺟﺐ ﺑﻪ ﻭﺟﺐ ﮔﺸﺖ ﻭ ﺑﻪ ﻋﻤﻖ ﺧﺎﻙﻫﺎ ﻭ ﺁﺏﻫﺎ ﺭﻓﺖ‪ .‬ﻣﺎ ﻧﻴﺰ ﮔﻨﺠﻰ‬ ‫ﻳﺎﻓﺘﻪﺍﻳــﻢ‪ .‬ﺍﻣــﺎ ﻧﻪ ﺍﺯ ﺯﻳﺮ ﺧﺎﻙ ﻭ ﺁﺏ‪ .‬ﻧﻪ ﺑﺎ ﻛﻨــﺪﻥ ﻭ ﺯﻳﺮ ﻭ ﺭﻭ ﻛﺮﺩﻥ ﻭ ﺭﻓﺘﻦ ﺑﻪ ﺍﻋﻤﺎﻕ‪ .‬ﮔﻨﺞ ﺭﺍ ﺑﺮ ﺭﻭﻯ‬ ‫ﺯﻣﻴﻦ ﻳﺎﻓﺘﻴﻢ‪ .‬ﺑﺮﻗﻰ ﺑﻪ ﭼﺸﻤﺎﻧﻤﺎﻥ ﺧﻮﺭﺩ ﻭ ﺩﻧﺒﺎﻝ ﺑﺮﻕ ﺭﺍ ﮔﺮﻓﺘﻴﻢ ﺗﺎ ﺁﻥ ﺭﺍ ﻳﺎﻓﺘﻴﻢ‪ .‬ﮔﻨﺞ ﻣﺎ ﺧﺎﻙﮔﺮﻓﺘﻪ ﻭ‬ ‫ﺯﻧﮕﺎﺭﮔﺮﻓﺘﻪ ﻭ ﭘﻮﺳﻴﺪﻩ ﻧﺒﻮﺩ‪ .‬ﻓﻘﻂ ﻏﺒﺎﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ؛ ﻏﺒﺎﺭﻯ ﺑﻪ ﺳﺒﺐ ﮔﺬﺭ ﺯﻣﺎﻥ ﻭ ﺑﻰﺗﻮﺟﻬﻰ ﺭﻫﮕﺬﺭﺍﻥ‪.‬‬ ‫ﻣﺎ ﮔﻨﺞ ﺭﺍ ﺑﻮﻳﻴﺪﻳﻢ ﻭ ﺑﻮﺳﻴﺪﻳﻢ ﻭ ﺑﺮ ﭼﺸﻤﺎﻧﻤﺎﻥ ﮔﺬﺍﺷﺘﻴﻢ‪ .‬ﺩﺭ ﺣﺪ ﻭﺳﻊ ﻭ ﺗﻮﺍﻧﻤﺎﻥ ﻏﺒﺎﺭ ﺭﺍ ﺍﺯ ﺁﻥ ﺯﺩﻭﺩﻳﻢ‬ ‫ﻭ ﻣﻰﺧﻮﺍﻫﻴــﻢ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴــﺎﺭ ﺩﻳﮕﺮﺍﻥ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﺗﺎ ﻫﻤﻪ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﺑﺒﺮﻧﺪ‪ .‬ﺗﻨﻬﺎ ﺩﻭ ﺗﻮﺻﻴﻪ ﺑﻪﻋﻨﻮﺍﻥ‬ ‫ﺧﻮﺍﻫﺶ ﺩﺍﺭﻳﻢ‪ .‬ﺍﻭﻝ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﮔﻨﺞ ﺭﺍ ﺑﺎ ﺩﻗﺖ ﺑﺒﻴﻨﻴﺪ ﻭ ﻫﻤﺔ ﻇﺮﺍﻳﻒ ﻭ ﻧﻜﺎﺕ ﺁﻥﺭﺍ ﺑﺮﺭﺳﻰ ﻛﻨﻴﺪ‪ .‬ﺩﻭﻡ‪،‬‬ ‫ﻣﺮﺍﻗﺐ ﺑﺎﺷﻴﺪ ﺍﻳﻦ ﮔﻨﺞ‪ ،‬ﻏﺒﺎﺭ ﺩﻭﺑﺎﺭﻩ ﻧﮕﻴﺮﺩ‪.‬‬ ‫ﭘﻨﺞ ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﻧﮕﺎﺭﺵ ﺍﻳﻦ ﻣﺘﻦ‪ ،‬ﺩﺭ ﻳﻚ ﻧﺸﺮﻳﺔ ﻋﻤﻮﻣﻰ ﻣﻄﻠﺒﻰ ﺩﻳﺪﻳﻢ ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﻣﻘﺎﻡ ﻣﻌﻈﻢ ﺭﻫﺒﺮﻯ‪،‬‬ ‫ﻣﺘﻦ‬ ‫ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺩﻏﺪﻏﺔ ﻓﺮﻫﻨﮕﻰ‪ .‬ﻣﻄﻠﺒﻰ ﻛﻪ ﺑﺴﻴﺎﺭ ﺗﺄﻣﻞﺑﺮﺍﻧﮕﻴﺰ ﻭ ﻋﺠﻴﺐ ﺑﻮﺩ‪ .‬ﺑﺎ ﺗﻮﻛﻞ ﻭ ﺟﺴﺘﺠﻮ‪ِ ،‬‬ ‫ﻛﺎﻣﻞ ﺁﻥ ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﺑﻪﺩﺳﺖ ﺁﻭﺭﺩﻳﻢ‪ .‬ﻛﻼﻣﻰ ﻛﻪ ﻣﺴﻴﺮ ﺯﻧﺪﮔﻰ ﻭ ﺳﺮﻧﻮﺷﺖ ﻣﺎ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﺍﺩ‪ .‬ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ‬ ‫ِ‬ ‫ﺳــﺨﻨﺮﺍﻧﻰ‪ ،‬ﻫﻤﺔ ﺑﻴﺎﻧﺎﺗﻰ ﻛﻪ ﺩﺭ ﺁﻥ ﺳﺎﻝ ﺗﻮﺳﻂ ﺍﻳﺸﺎﻥ ﺍﻳﺮﺍﺩ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﺮﺭﺳﻰ ﺷﺪ‪ .‬ﺍﻣﺎ ﺗﻘﺮﻳﺒ ًﺎ ﻫﻴﭻﻳﻚ‬ ‫ﻭﻳﮋﮔﻰﻫﺎﻯ ﻣﺘﻦ ﺍﺻﻠﻰ ﺭﺍ ﻧﺪﺍﺷــﺘﻨﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﺍﻳﻦ ﻣﺘــﻦ ﺍﺯ ﻧﻈﺮ ﺣﺠﻢ ﻣﺤﺘﻮﺍ‪ ،‬ﺟﻤﻊ ﻣﺨﺎﻃﺐ ﺑﻴﺎﻧﺎﺕ ﻭ‬ ‫ﻫﻤﻴﻦﻃﻮﺭ ﺍﺑﻌﺎﺩ ﻣﻄﻠﺐ‪ ،‬ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﺑﻮﺩ‪ .‬ﺍﻣﺎ ﺑﻪ ﻫﺮ ﺣﺎﻝ ﻓﺮﺻﺖ ﺁﻥ ﺳﺨﻨﺮﺍﻧﻰ‪ ،‬ﻛﻮﺗﺎﻩ ﺑﻮﺩﻩ ﻭ ﺑﻌﻀﻰ‬ ‫ﺳﺒﻚ ﺍﺭﺍﺋﻪ‪ ،‬ﺩﺭ ﺫﻫﻦ ﺟﻮﺷﻴﺪ‪.‬‬ ‫ﻣﺒﺎﺣﺚ ﺗﻨﻬﺎ ﺍﺷــﺎﺭﻩﺍﻯ ﺑﻪ ﺁﻥ ﺷــﺪﻩ ﻭ ﺑﻪ ﺗﻔﺼﻴﻞ ﺑﻴﺎﻥ ﻧﺸﺪﻩﺍﻧﺪ‪ .‬ﻧﻮﻋﻰ ﺍﺯ ِ‬ ‫»ﺳﺒﻚ ﺷﺮﺡ َﻣﺰﺟﻰ«‪َ .‬ﻣﺰﺟﻰ ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﺮﻛﻴﺐ ﻭ ﺁﻣﻴﺨﺘﮕﻰ ﺍﺳﺖ ﻭ ﻭﻗﺘﻰ ﻣﺘﻦ ﺑﺎ ﺷﺮﺡ ﻣﺘﻦ‪ ،‬ﺑﻪ ﮔﻮﻧﻪﺍﻯ‬ ‫ﺩﺭ ﻫﻢ ﺑﻴﺎﻣﻴﺰﻧﺪ ﻛﻪ ﻣﺘﻨﻰ ﺟﺪﻳﺪ ﺑﻪ ﻭﺟﻮﺩ ﺑﻴﺎﻳﺪ‪ ،‬ﺑﻪ ﺍﻳﻨﮕﻮﻧﻪ ﺷﺮﺡ‪ ،‬ﻣﺰﺟﻰ ﻣﻰﮔﻮﻳﻨﺪ‪ .‬ﻛﺘﺎﺏﻫﺎﻯ ﺯﻳﺎﺩﻯ‬


‫‪ 10‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﻪ ﺭﻭﺵ ﺷﺮﺡ ﻣﺰﺟﻰ ﻧﻮﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻣﻌﺮﻭﻑﺗﺮﻳﻦ ﺁﻥ‪ ،‬ﻛﺘﺎﺏ »ﺷﺮﺡ ﻟﻤﻌﻪ« ﺍﺳﺖ‪ .‬ﻛﺘﺎﺏ‬ ‫ﻟﻤﻌﺔ ﺷﻬﻴﺪ ﺍﻭﻝ ﺍﺯ ﻣﺸﻬﻮﺭﺗﺮﻳﻦ ﻛﺘﺐ ﻓﻘﻬﻰ ﺷﻴﻌﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻪﺧﺎﻃﺮ ﻣﺤﺪﻭﺩﻳﺖ ﺯﻣﺎﻧﻰ‪ ،‬ﻇﺮﻑ‬ ‫ﻣﺪﺕ ﻳﻚ ﻫﻔﺘﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﭘﺲ ﺍﺯ ﺷﻬﺎﺩﺕ ﺍﻭ‪ ،‬ﺷﻬﻴﺪ ﺛﺎﻧﻰ ﺷﺮﺣﻰ ﺑﺮ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﻰﻧﻮﻳﺴﺪ ﺑﻪ ﺭﻭﺵ‬ ‫ﻣﺰﺟﻰ ﻛﻪ ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﺑﻪ ﺷﺮﺡ ﻟﻤﻌﻪ‪ .‬ﺍﻭ ﺩﺭ ﻣﻴﺎﻥ ﻛﻠﻤﺎﺕ ﻭ ﺟﻤﻠﻪﻫﺎﻯ ﻛﺘﺎﺏ‪ ،‬ﻛﻠﻤﺎﺕ ﻭ ﺟﻤﻼﺕ ﺧﻮﺩ‬ ‫ﺭﺍ ﻣﻰﻧﻮﻳﺴﺪ ﻭ ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﺗﻔﻜﻴﻜﻰ ﺍﻳﺠﺎﺩ ﻛﻨﺪ ﺑﻴﻦ ﻣﺘﻦ ﺍﺻﻠﻰ ﻭ ﺷﺮﺡ ﺁﻥ‪ ،‬ﻛﻠﻤﺎﺕ ﻭ ﺟﻤﻼﺕ ﻣﺘﻦ ﺍﺻﻠﻰ‬ ‫ﺭﺍ ﺩﺍﺧﻞ ﭘﺮﺍﻧﺘﺰ ﻣﻰﮔﺬﺍﺭﺩ‪ .‬ﺷــﺮﺡ ﺑﺎ ﻣﺘﻦ ﺍﺻﻠﻰ ﺗﺮﻛﻴﺐ ﺷﺪﻩ ﺍﺳﺖ ﺍﻣﺎ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪﮔﻮﻧﻪﺍﻯ‬ ‫ﺗﻔﻜﻴﻚ ﻣﻰﻛﻨﺪ ﺗﺎ ﺧﺪﺷــﻪﺍﻯ ﺑﻪ ﻣﺘﻦ ﺍﺻﻠﻰ ﻭﺍﺭﺩ ﻧﺸــﻮﺩ‪ .‬ﻃﻼﺏ ﻭ ﻋﺎﻟﻤﺎﻥ ﺩﻳﻨﻰ ﻛﺎﻣ ً‬ ‫ﻼ ﺑﺎ ﺍﻳﻦ ﺭﻭﺵ‬ ‫ﻣﺄﻧﻮﺱ ﻫﺴﺘﻨﺪ‪ .‬ﺷﺎﻳﺪ ﻛﺴﺎﻧﻰ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﺭﻭﺵ ﻣﺄﻧﻮﺱ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺩﺭ ﺁﻏﺎ ِﺯ ﻣﻄﺎﻟﻌﺔ ﺍﻳﻦﮔﻮﻧﻪ ﻛﺘﺎﺏﻫﺎ ﻣﺮﺗﺐ‬ ‫ﺫﻫﻨﺸﺎﻥ ﺩﺭﮔﻴﺮ ﺗﻐﻴﻴ ِﺮ ﺍﻧﺪﺍﺯﺓ ﻗﻠﻢ ﺷﻮﺩ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻣﺮﻭﺭ ﻭ ﺑﺎ ﻣﻄﺎﻟﻌﺔ ﺑﻴﺸﺘﺮ ﻭ ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﻨﻰ ﻭ ﻋﻤﻖ ﻛﻠﻤﺎﺕ‪،‬‬ ‫ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﺍﻧﺪﺍﺯﺓ ﻗﻠﻢ ﻋﺎﺩﻯ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺑﺮﺍﻯ ﺍﻧﺠﺎﻡ ﺍﻳﻦ ﺳﺒﻚ‪ ،‬ﻛﻠﻴﺔ ﻛﻠﻤﺎﺕ ﻛﻠﻴﺪﻯ ﺍﺳﺘﻔﺎﺩﻩﺷﺪﻩ ﺗﻮﺳﻂ ﻣﻌﻈﻢﻟﻪ‪ ،‬ﺍﺳﺘﺨﺮﺍﺝ ﺷﺪ ﻭ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﺑﻌﻀﻰ ﻛﻠﻤﺎﺕ ﺗﺤﻘﻴﻖ ﻣﺤﺘﻮﺍﻳﻰ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪ .‬ﺗﺤﻘﻴﻖ ﻣﺤﺘﻮﺍﻳﻰ ﻫﻤﺎﻥ ﺷﺮﺡ ﺗﺮﻛﻴﺒﻰ ﻣﺘﻦ ﻣﺤﻮﺭﻯ‬ ‫ﺭﺍ ﺗﺸــﻜﻴﻞ ﻣﻰﺩﺍﺩ‪ .‬ﺑﺮﺍﻯ ﺷــﺮﺡ ﻣﺘﻦ ﻣﺤﻮﺭﻯ‪ ،‬ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪ‪ .‬ﺑﺮﺍﻯ ﺟﻤﻊﺁﻭﺭﻯ‬ ‫ﻣﻄﻠﺐ‪ ،‬ﺑﻪ ﻛﺘﺎﺏﻫﺎ ﻭ ﺳﺨﻨﺮﺍﻧﻰﻫﺎﻯ ﻗﺪﻳﻤﻰ ﻧﻴﺰ ﻣﺮﺍﺟﻌﻪ ﺷﺪ ﻭ ﺭﺯﻕﻫﺎﻯ ﻓﺮﺍﻭﺍﻧﻰ ﻳﺎﻓﺘﻴﻢ‪ .‬ﻛﺘﺎﺏﻫﺎﻳﻰ‬ ‫ﺭﺍ ﺑﺮﺭﺳﻰ ﻛﺮﺩﻳﻢ ﻛﻪ ﺑﻪﺻﻮﺭﺕ ﭘﺮﺍﻛﻨﺪﻩ‪ ،‬ﺑﻴﺎﻧﺎﺗﻰ ﺍﺯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺩﻭﺭﺍﻥﻫﺎﻯ ﻗﺒﻞ ﺭﻫﺒﺮﻯ ﻭ ﺣﺘﻰ ﻗﺒﻞ‬ ‫ﺍﺯ ﺍﻧﻘﻼﺏ ﺷــﺎﻣﻞ ﻣﻰﺷــﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏﻫﺎ ﺑﻴﺎﻧﺎﺗﻰ ﺯﻳﺒﺎ ﻭ ﺟﺬﺍﺏ ﭘﻴﺮﺍﻣﻮﻥ ﻫﻤﻴﻦ ﻣﻮﺿﻮﻉ ﻳﺎﻓﺖ ﺷﺪ‪.‬‬ ‫ﻧﻜﺘﻪﺍﻯ ﻛﻪ ﻭﺟﻮﺩ ﺩﺍﺷﺖ‪ ،‬ﺑﺎﺯﺗﺎﺏ ﺯﻣﺎﻥ ﺳﺨﻨﺮﺍﻧﻰ ﺩﺭ ﺍﺩﺑﻴﺎﺕ ﺍﻳﺸﺎﻥ ﺑﻮﺩ‪ .‬ﺑﺮﺍﻯ ﺭﻓﻊ ﺍﻳﻦ ﻣﺴﺌﻠﻪ‪ ،‬ﺑﻴﺎﻧﺎﺕ‬ ‫ﺍﻳﺸﺎﻥ ﺗﻘﻄﻴﻊ‪ ،‬ﻭ ﺟﻤﻼﺕ ﻏﻴﺮ ﻣﺮﺗﺒﻂ ﻛﻪ ﻧﺎﻇﺮ ﺑﻪ ﻣﺴﺎﺋﻞ ﺟﺰﺋﻰ ﻭ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ ﺳﺨﻨﺮﺍﻧﻰ ﺑﻮﺩ‪ ،‬ﺣﺬﻑ‬ ‫ﺍﺻﻞ ﺣﻔﻆِ ﻇﺎﻫ ِﺮ ﺳﻨﺪ‪ ،‬ﺭﻋﺎﻳﺖ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﺘﻦ ﺻﺤﺒﺖ ﻣﺤﻮﺭﻯ ﻛﻪ ﺗﺎﺭﻳﺦ ﻣﺸﺨﺼﻰ‬ ‫ﺷــﺪ‪ .‬ﺍﻟﺒﺘﻪ ِ‬ ‫ﺩﺍﺭﺩ ﺑﺎ ﻗﻠﻢ ﺩﺭﺷــﺖﺗﺮ ﻭ ﻣﺘﻮﻧﻰ ﻛﻪ ﺑﻪﻋﻨﻮﺍﻥ ﺷــﺮﺡ ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﺑﺎ ﻗﻠﻢ ﺭﻳﺰﺗﺮ ﻭ ﺗﺎﺭﻳﺦ ﻫﺮ ﺳﻨﺪ ﻧﻴﺰ ﺩﺭ‬ ‫ﭘﺎﻳﺎﻥ ﺁﻥ ﻣﺸﺎﻫﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﻣﻌﻈﻢﻟﻪ ﺑﺎﻋﺚ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺍﻳﺸﺎﻥ‪ ،‬ﺑﻪ ﺍﺳﺎﻣﻰ‪ ،‬ﻭﻗﺎﻳﻊ ﻭ ﺍَﻋﻼﻡ‬ ‫ﺩﺍﻳﺮﺓ ﺑﺴــﻴﺎﺭ ﻭﺳﻴﻊ ﻣﻌﻠﻮﻣﺎﺕ‬ ‫ٌ‬ ‫ﺩﻳﮕﺮﻯ ﺑﺮﺧﻮﺭﺩ ﻛﻨﻴﻢ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﺑﻰﺍﻃﻼﻉ ﻭ ﻳﺎ ﻛﻢﺍﻃﻼﻉ ﻫﺴﺘﻴﻢ‪ .‬ﻟﺬﺍ ﺟﻬﺖ ﻓﻬﻢ ﺑﻴﺸﺘﺮ ﻣﺘﻦ‪ ،‬ﺗﺤﻘﻴﻘﺎﺗﻰ‬ ‫ﺑﺮ ﺭﻭﻯ ﺑﺴــﻴﺎﺭﻯ ﺍﺯ ﻭﺍژﮔﺎﻥ ﺑﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻨﺎﺑﻊ ﻣﺘﻨﻮﻉ ﻭ ﻣﻄﻤﺌﻦ ﻭ ﺣﺘﻰﺍﻟﻤﻘﺪﻭﺭ ﻣﻨﻄﺒﻖ ﺑﺮ ﺩﻳﺪﮔﺎﻩ‬ ‫ﺍﻳﺸﺎﻥ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪ .‬ﺑﻪ ﻃﻮﺭ ﻣﺜﺎﻝ ﺩﺭﺑﺎﺭﺓ ﻣﺮﺣﻮﻡ ﺳﻴﺪ ﺟﻤﺎﻝﺍﻟﺪﻳﻦ ﺍﺳﺪﺁﺑﺎﺩﻯ ﻭ ﻣﺮﺣﻮﻡ ﺩﻛﺘﺮ ﺷﺮﻳﻌﺘﻰ‪،‬‬ ‫ﻣﻄﺎﻟﺐ ﻣﺘﻌﺪﺩ ﻭ ﻣﺨﺘﻠﻔﻰ ﺩﺭ ﻛﺘﺎﺏﻫﺎ ﻭ ﺩﺍﻧﺶﻧﺎﻣﻪﻫﺎ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺗﺤﻘﻴﻘﺎﺕ ﺑﺮﺍﻯ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﺎ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﻧﻮﻉ ﻧﮕﺎﻩ ﻣﻌﻈﻢﻟﻪ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﺑﺰﺭﮔﻮﺍﺭ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺠﻤﻮﻋﺔ ﻣﻔﺼﻠﻰ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺍﺳﺎﻣﻰ‬ ‫ﻭ ﻭﻗﺎﻳﻊ‪ ،‬ﺟﻤﻊﺁﻭﺭﻯ ﻭ ﺗﻨﻈﻴﻢ ﺷﺪﻩ‪ ،‬ﺑﻪﺻﻮﺭﺕ ﭘﻰﻧﻮﺷﺖ ﺩﺭ ﺍﻧﺘﻬﺎﻯ ﻛﺘﺎﺏ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺘﻦ ﻣﺤﻮﺭﻯ ﻛﺘﺎﺏ‪ ،‬ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻳﺪﺍﺭ ﻣﻘﺎﻡ ﻣﻌﻈﻢ ﺭﻫﺒﺮﻯ ﺑﺎ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﺩﺭ ﺣﻮﺯﺓ ﻓﺮﻫﻨﮓ‬ ‫ﺩﺭ ﺗﺎﺭﻳﺦ ‪) 73/4/22‬ﻭ ﺗﺘ ّﻤﻪﺍﻯ ﺍﺯ ﺑﺤﺚ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ (73/6/21‬ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﻠﺴــﻪ ﻫﻢ ﻣﺴﺌﻮﻻﻥ‬


‫ﺍﺷﺎﺭﻩ ‪11‬‬

‫ﺩﻭﻟﺘﻰ ﺩﺭ ﺣﻮﺯﺓ ﻓﺮﻫﻨﮓ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﻫﻢ ﮔﺮﻭﻩﻫﺎﻯ ﻣﺴﺘﻘﻞ ﻓﺮﻫﻨﮕﻰ‪ .‬ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‬ ‫ﺩﺭ ﺣﻮﺯﺓ ﻓﺮﻫﻨﮓ ﺩﺭ ﺣﺎﻝ ﺗﻜﺜﻴﺮ ﻫﺴــﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺟﻤﻊ‪ ،‬ﺭﻳﺰﺵﻫﺎ ﻭ ﺭﻭﻳﺶﻫﺎﻳﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﭼﻪﺑﺴﺎ‬ ‫ﻛﺴــﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﺩﻳﺪﺍﺭ ﺣﻀﻮﺭ ﺩﺍﺷــﺘﻪﺍﻧﺪ ﻭ ﻫﻢﺍﻛﻨﻮﻥ ﻋﻀﻮ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻧﻴﺴﺘﻨﺪ ﻭ ﭼﻪﺑﺴﺎ ﻛﺴﺎﻧﻰ‬ ‫ﻛﻪ ﺩﺭ ﻫﻨﮕﺎﻡ ﺍﻳﻦ ﺳــﺨﻨﺮﺍﻧﻰ‪ ،‬ﻫﻨﻮﺯ ﻣﺘﻮﻟﺪ ﻧﺸــﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﻣﺨﺎﻃﺐ ﺍﻳﻦ ﺻﺤﺒﺖﻫﺎ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ؛‬ ‫ﺴﻜ ِﺮﻧﺎ ﻫﺬﺍ ﺍَﻗﻮﺍ ٌﻡ ﻓﻲ ﺍَ‬ ‫ﭼﻨﺎﻥﻛﻪ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﻌﺪ ﺍﺯ ﺟﻨﮓ ﺟﻤﻞ ﻓﺮﻣﻮﺩ‪» :‬ﻭ ﻟَﻘﺪ ﺷَ ِﻬ َﺪﻧﺎ ﻓﻲ َﻋ َ‬ ‫ﺻﻼﺏ‬ ‫ِ‬ ‫ﱠﻣﺎﻥ َﻭ َﻳﻘ َﻮﻯ ﺑ ِ ِﻬ ُﻢ ﺍﻻﻳﻤﺎﻥ« ﭼﻪ ﺑﺴﻴﺎﺭ ﻛﺴﺎﻧﻰ ﻛﻪ ﻫﻨﻮﺯ‬ ‫ﺍﻟﺮ ِ‬ ‫ــﻴﺮ َﻋ ُﻒ ﺑ ِ ِﻬ ُﻢ ﺍﻟﺰ ُ‬ ‫ﱢ‬ ‫ﺟﺎﻝ ﻭ ﺍَﺭﺣﺎ ِﻡ ﺍﻟ ﱢﻨﺴــﺎ ِء َﺳ َ‬

‫ﺑﻪ ﺩﻧﻴﺎ ﻧﻴﺎﻣﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﺟﻨﮓ ﺟﻤﻞ ﻫﻤﭙﺎﻯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺷﻤﺸﻴﺮ ﺯﺩﻩﺍﻧﺪ‪ .‬ﻟﺬﺍ ﻫﻤﺔ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﻳﻦ‬ ‫ﻛﺘﺎﺏ ﺭﺍ ﻣﻄﺎﻟﻌﻪ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﻨﺪ ﺧﻮﺩ ﺭﺍ ﺣﺎﺿﺮ ﺩﺭ ﺟﻠﺴﻪ ﻭ ﻧﺎﻇﺮ ﺑﻪ ﻛﻼﻡ ﻣﺒﺎﺭﻙ ﺍﻳﺸﺎﻥ ﺑﺒﻴﻨﻨﺪ‪.‬‬

‫ﻛﻠﻤﺎﺕ ﺭﺍﻩﮔﺸــﺎ ﺍﻣﺮﻭﺯ ﭼﺮﺍﻍ ﺭﺍﻩ ﺭﻭﻳﺶﻫﺎﻯ ﻣﺒﺎﺭﻙ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮓ ﺍﺳــﺖ ﻛﻪ ﻫﻤﻪ ﺑﺎﻳﺪ ﺍﻳﻦ‬ ‫ﺍﻳﻦ‬ ‫ِ‬ ‫ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﺗﻄﺒﻴﻖ ﺩﻫﻴﻢ ﺑﺎ ﺷﺮﺍﻳﻂ ﻓﺮﺩﻯ‪ ،‬ﺟﻤﻌﻰ ﻭ ﺟﺎﻣﻌﺔ ﺧﻮﺩﻣﺎﻥ‪.‬‬ ‫ﺑﻴﺎﻧﺎﺗــﻰ ﻛﻪ ﺑﻪﻋﻨﻮﺍﻥ ﺷــﺮﺡ ﺩﺭ ﻣﻴﺎﻥ ﻣﺘﻦ ﺁﻣــﺪﻩ‪ ،‬ﻣﺨﺎﻃﺒﺎﻥ ﻓﺮﻫﻨﮕﻰ ﺩﺍﺷــﺘﻪﺍﻧﺪ‪ ،‬ﺑﻪﺟﺰ ﺑﺮﺧﻰ‬ ‫ﻣﺴــﺎﺋﻞ ﻋﻤﻮﻣﻰ‪ ،‬ﻣﺎﻧﻨﺪ »ﺩﻧﻴﺎ«‪» ،‬ﺩﻋﻮﺍﻫﺎﻯ ﺧﻄﻰ« ﻭ »ﻣﻘﺎﻳﺴﺔ ﺍﻧﻘﻼﺏﻫﺎ«‪ .‬ﺍﻟﺒﺘﻪ ﺩﺭﺑﺎﺭﺓ ﻣﺴﺎﺋﻠﻰ‬ ‫ﻛﻪ ﻣﻘﺎﻡ ﻣﻌﻈﻢ ﺭﻫﺒﺮﻯ ﺩﺭ ﺍﻳﻦ ﺩﻳﺪﺍﺭ ﻣﻄﺮﺡ ﻣﻰﻛﻨﻨﺪ ﻗﻄﻌ ًﺎ ﻣﻰﺷــﺪ ﻣﻄﺎﻟﺐ ﺑﻴﺸــﺘﺮﻯ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ‬ ‫ﮔﺮﺩﺁﻭﺭﻯ ﻛﺮﺩ ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‪ ،‬ﻛﺘﺎﺏ ﺍﺯ ﺣﺎﻟﺖ ﺷــﺮﺣﻰ ﺑﺮ ﺻﺤﺒﺖ ﺍﺻﻠﻰ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﺟﻠﻮﺓ ﺁﻥ‬ ‫ﺭﺍ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻗﺮﺍﺭ ﻣﻰﺩﺍﺩ‪.‬‬ ‫ﺑﻌﺪ ﺍﺯ ﻓﺼﻞ ﺍﻭﻝ ﻛﻪ »ﻃﺮﺡ ﺩﻏﺪﻏﻪ« ﻣﻄﺮﺡ ﻣﻰﺷــﻮﺩ‪ ،‬ﺳــﻪ ﻓﺼﻞ ﺑﻪﻋﻨﻮﺍﻥ ﭘﻴﺶﻧﻴﺎ ِﺯ ﺍﺩﺍﻣﺔ ﺑﺤﺚ‪،‬‬ ‫ﻓﺼﻞ »ﻣﻨﺸــﺄ ﺍﻧﻘﻼﺏ ﺍﺳــﻼﻣﻰ«‪» ،‬ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ« ﻭ »ﺟﺮﻳﺎﻥ‬ ‫ﺁﻣﺪﻩ ﺍﺳــﺖ‪ .‬ﺳﻪ ِ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ« ﺩﺭ ﻣﺠﻤﻮﻉ ﺑﻪ ﺷﺮﺡ ﺗﺎﺭﻳﺨﭽﺔ ﺟﺮﻳﺎﻥ ﻓﺮﻫﻨﮕﻰ ﺍﻳﺮﺍﻥ ﺑﻌﺪ ﺍﺯ ﻭﺭﻭﺩ ﺍﺳﻼﻡ ﺗﺎ ﺯﻣﺎﻥ‬ ‫ِ‬ ‫ﭘﻴﺮﻭﺯﻯ ﺍﻧﻘﻼﺏ ﻣﻰﭘﺮﺩﺍﺯﺩ‪ .‬ﻫﻤﺔ ﻛﺴﺎﻧﻰ ﻛﻪ ﺑﺎ ﺑﻴﺎﻧﺎﺕ ﻣﻘﺎﻡ ﻣﻌﻈﻢ ﺭﻫﺒﺮﻯ ﺁﺷﻨﺎ ﻫﺴﺘﻨﺪ ﻣﻰﺩﺍﻧﻨﺪ ﻛﻪ‬ ‫ﺍﻳﺸــﺎﻥ ﺑﻴﺎﻧﺎﺕ ﻣﺘﻌﺪﺩﻯ ﺩﺭﺑﺎﺭﺓ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺍﺑﻌﺎﺩ ﻣﺨﺘﻠﻔﻰ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺑﺮﺭﺳﻰ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ ﻣﻴﺎﻥ ﺑﻴﺶ ﺍﺯ ﭘﺎﻧﺼﺪ ﺳــﺨﻨﺮﺍﻧﻰ‪ ،‬ﻣﻮﺭﺩﻯ ﺍﻧﺘﺨﺎﺏ ﺷﺪ ﻛﻪ ﺑﻪ ﻣﻘﺎﻳﺴﺔ ﺍﻧﻘﻼﺏﻫﺎ ﭘﺮﺩﺍﺧﺘﻪ‬ ‫ﻭ ﺑﻪ ﺭﻳﺸــﻪ ﻭ ﻣﻨﺸﺄ ﺍﻧﻘﻼﺏ ﻣﻰﺭﺳﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻨﺮﺍﻧﻰ ﺍﻃﻼﻋﺎﺕ ﺟﺎﻧﺒﻰ ﺑﻪ ﻣﺨﺎﻃﺐ ﻣﻰﺩﻫﺪ ﻛﻪ ﺑﺮﺍﻯ‬ ‫ﻓﺼﻮﻝ ﺑﻌﺪ ﺑﻪ ﺁﻥ ﻧﻴﺎﺯ ﺩﺍﺭﻳﻢ‪.‬‬ ‫ﻓﺼﻞ »ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ« ﺑﻪ ﺑﺤﺚ ﺳﻪ ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻌﺪ ﺍﺯ ﭘﻴﺮﻭﺯﻯ ﺍﻧﻘﻼﺏ ﻣﻰﭘﺮﺩﺍﺯﺩ‪:‬‬ ‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ‪ ،‬ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻣﺬﻫﺒﻰ ﻭ ﺍﻣﺘﺪﺍﺩ ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ‪ .‬ﺍﻳﻦ ﻓﺼﻞ‪،‬‬ ‫ﺭﻳﺸــﻪﻫﺎﻯ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺭﺍ ﺑﺮﺭﺳــﻰ ﻛﺮﺩﻩ ﻭ ﺍﻃﻼﻋﺎﺕ ﻻﺯﻡ ﺭﺍ ﺩﺭﺑﺎﺭﺓ ﺍﺭﺗﺒــﺎﻁ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺑﺎ ﺍﻧﻘﻼﺏ‬ ‫ﺍﺳﻼﻣﻰ ﺑﻪ ﻣﺨﺎﻃﺐ ﻣﻰﺩﻫﺪ‪.‬‬ ‫ﺳــﭙﺲ ﺑﻪ ﺗﻬﺪﻳﺪﺍﺕ‪ ،‬ﺗﻮﻗﻌﺎﺕ ﻭ ﻧﺘﻴﺠﻪﮔﻴﺮﻯ ﻣﻰﺭﺳﻴﻢ‪ .‬ﺳــﻴﺮ ﺍﻳﻦ ﻓﺼﻮﻝ ﺑﺮ ﺍﺳﺎﺱ ﺳﻴﺮﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬ ‫ﺻﺤﺒﺖ ﻣﺤﻮﺭﻯ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺗﺮﺗﻴﺐ ﻣﺘﻦ ﻣﺤﻮﺭﻯ ﺑﻪﻫﻢ ﻧﺨﻮﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﻣﺘﻦ ﺍﺻﻠﻰ ﻧﻴﺰ ﻣﻄﻠﺒﻰ‬ ‫ﺣﺬﻑ ﻧﺸﺪﻩ؛ ﺑﻪ ﻏﻴﺮ ﺍﺯ ﺑﻌﻀﻰ ﺻﺤﺒﺖﻫﺎﻯ ﻣﺼﺪﺍﻗﻰ ﻭ ﺷﺨﺼﻰ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺑﺤﺚ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬


‫‪ 12‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺑﺮﺍﻯ ﺍﺳﺘﻔﺎﺩﺓ ﻫﺮﭼﻪ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ ﻛﺘﺎﺏ‪ ،‬ﻧﻜﺎﺗﻰ ﺧﺪﻣﺖ ﻣﺨﺎﻃﺒﺎﻥ ﺗﻘﺪﻳﻢ ﻣﻰﺷﻮﺩ‪:‬‬ ‫ﭘﺎﻭﺭﻗﻰﻫﺎ‪ :‬ﭘﺎﻭﺭﻗﻰﻫﺎ ﻧﻜﺎﺕ ﻛﻮﺗﺎﻫﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺮﺍﻯ ﻓﻬﻢ ﻣﻄﻠﺐ‪ ،‬ﻣﺨﺎﻃﺐ ﺑﻪ ﺁﻥ ﻧﻴﺎﺯ ﺩﺍﺭﺩ؛ ﺍﻋﻢ ﺍﺯ‬ ‫ﻣﻌﻨﻰ ﺑﻌﻀﻰ ﻟﻐﺎﺕ ﻣﺸﻜﻞ ﻭ ﻳﺎ ﺗﺮﺟﻤﺔ ﻣﺘﻮﻥ ﺁﻳﺎﺕ ﻭ ﺭﻭﺍﻳﺎﺕ‪ .‬ﭘﺎﻭﺭﻗﻰﻫﺎ ﺑﺎ ﻋﻼﻣﺖ * ﻣﺸﺨﺺ ﺷﺪﻩ‬ ‫ﻭ ﺩﺭ ﺍﻧﺘﻬﺎﻯ ﻫﻤﺎﻥ ﺻﻔﺤﻪ ﺗﻮﺿﻴﺢ ﻣﺮﺑﻮﻃﻪ ﺩﺭﺝ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﭘﻰﻧﻮﺷــﺖﻫﺎ‪ :‬ﭘﻰﻧﻮﺷﺖﻫﺎ ـﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﺩﺭ ﻗﺒﻞ ﻫﻢ ﺫﻛﺮ ﺷﺪـ ﻣﻄﺎﻟﺒﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﻣﺨﺎﻃﺐ ﺑﺮﺍﻯ‬ ‫ﻓﻬﻢ ﺑﻴﺸﺘﺮ ﺑﻴﺎﻧﺎﺕ ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺁﻥ ﻣﺮﺍﺟﻌﻪ ﻛﻨﺪ ﻛﻪ ﺑﻴﺸﺘﺮ ﺷﺎﻣﻞ ﺗﻮﺿﻴﺢ ﺍﺷﺨﺎﺹ ﻭ ﻭﻗﺎﻳﻊ ﺫﻛﺮﺷﺪﻩ‬ ‫ﺩﺭ ﺑﻴﺎﻧﺎﺕ‬ ‫ﻣﻌﻈﻢﻟﻪ ﺍﺳﺖ‪ .‬ﻛﻠﻤﺎﺗﻰ ﻛﻪ ﭘﻰﻧﻮﺷﺖ ﺩﺍﺭﻧﺪ ﺑﺎ ﺩﺭﺝ ﻋﺪﺩﻯ ﻛﻮﭼﻚ ﺩﺭ ﻛﻨﺎﺭ ﻛﻠﻤﻪ‪ ،‬ﻣﺸﺨﺺ‬ ‫ٌ‬

‫ﺷﺪﻩ ﻭ ﺩﺭ ﭘﺎﻳﺎﻥ ﻛﺘﺎﺏ‪ ،‬ﺗﻮﺿﻴﺤﺎﺕ ﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﻤﺎﻳﻪﻫﺎ‪ :‬ﻧﻤﺎﻳﻪﻫﺎ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻪ ﺩﻭ ﺻﻮﺭﺕ ﻧﻤﺎﻳﺶ ﺩﺍﺩﻩ ﺷــﺪﻩﺍﻧﺪ‪ .‬ﻫﻢ ﺩﺭ ﺣﺎﺷــﻴﺔ ﻛﺘﺎﺏ ﺩﺭ ﻛﻨﺎﺭ‬ ‫ﭘﺎﺭﺍﮔﺮﺍﻑ ﻣﺮﺑﻮﻃﻪ ﻭ ﻫﻢ ﺩﺭ ﺍﻧﺘﻬﺎﻯ ﻛﺘﺎﺏ ﺑﻪﺻﻮﺭﺕ »ﻓﻬﺮﺳــﺖ ﺗﻔﺼﻴﻠﻰ«‪ .‬ﻣﻤﻜﻦ ﺍﺳــﺖ ﻣﺨﺎﻃﺐ‬ ‫ِ‬ ‫ﺩﺭ ﻫﻨﮕﺎﻡ ﻣﻄﺎﻟﻌﺔ ﻳﻚ ﻓﺼﻞ ﺑﻪ ﻋﻠﺖ ﻏﺮﻕﺷــﺪﻥ ﺩﺭ ﻣﺤﺘﻮﺍ‪ ،‬ﺳــﻴﺮ ﻓﺼﻞ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﻨﺪ؛ ﻧﻤﺎﻳﻪﻫﺎ‬ ‫ﺩﺭ ﺣﺎﺷــﻴﺔ ﻣﺘــﻦ ﺑﻪ ﺍﻭ ﻛﻤﻚ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺎ ﻧﮕﺎﻫﻰ ﺳــﺮﻳﻊ ﺑﻪ ﺁﻥ‪ ،‬ﺳــﻴﺮ ﻓﺼﻞ ﺭﺍ ﺩﻭﺑــﺎﺭﻩ ﺑﺎﺯﻳﺎﺑﺪ‪.‬‬ ‫ﻓﻬﺮﺳــﺖ ﺗﻔﺼﻴﻠﻰ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺟﻬﺖ ﺍﺳــﺖ ﻛﻪ ﻣﺨﺎﻃﺐ ﺑﻌﺪ ﺍﺯ ﻣﻄﺎﻟﻌﺔ ﻛﺘﺎﺏ ﺩﺭ ﺻﻮﺭﺗﻰﻛﻪ ﻧﻴﺎﺯﻣﻨﺪ‬ ‫ﻣﻄﻠﺐ ﺧﺎﺻﻰ ﺍﺯ ﻛﺘﺎﺏ ﺑﺎﺷﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪ ﻓﻬﺮﺳﺖ ﺗﻔﺼﻴﻠﻰ ﻣﺮﺍﺟﻌﻪ ﻛﺮﺩﻩ ﻭ ﻋﻨﻮﺍﻥ ﻣﻄﻠﺐ ﺭﺍ ﻳﺎﻓﺘﻪ‬ ‫ﻭ ﺑﺎ ﺭﺟﻮﻉ ﺑﻪ ﺻﻔﺤﺔ ﻣﻮﺭﺩ ﻧﻈﺮ‪ ،‬ﻣﻄﻠﺐ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺑﺪ‪ .‬ﻓﻬﺮﺳﺖ ﺗﻔﺼﻴﻠﻰ ﻫﻤﭽﻨﻴﻦ ﺑﻪ ﻣﺨﺎﻃﺐ ﻛﻤﻚ‬ ‫ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺎ ﻣﻄﺎﻟﻌﺔ ﺳﺮﻳﻊ ﺍﻳﻦ ﻓﻬﺮﺳﺖ‪ ،‬ﺑﺘﻮﺍﻧﺪ ﻣﺮﻭﺭﻯ ﺍﺟﻤﺎﻟﻰ ﺑﺮ ﻣﺤﺘﻮﺍﻯ ﻛﺘﺎﺏ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﻭﺟﻮﺩ ﻧﻤﺎﻳﻪ ﺑﻪ ﻫﻴﭻﻋﻨﻮﺍﻥ ﻧﺒﺎﻳﺪ ﺑﺎﻋﺚ ﺷــﻮﺩ ﻛﻪ ﻣﺨﺎﻃﺐ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺣﺘﻰ ﺑﺨﺸــﻰ ﺍﺯ ﻣﺘﻦ‬ ‫ﻛﺘﺎﺏ ﻣﻌﺎﻑ ﺑﺪﺍﻧﺪ‪.‬‬ ‫ﻗﻄﻊ ﻛﺘﺎﺏ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ »ﻭﺯﻳﺮﻯ« ﺍﻧﺘﺨﺎﺏ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻓﺮﺻﺖ ﺩﺭﺝ ﻧﻤﺎﻳﻪ ﺭﺍ ﻣﻰﺩﻫﺪ‪ .‬ﻣﺨﺎﻃﺒﺎﻥ‬ ‫ﻣﺤﺘﺮﻡ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺣﺎﺷــﻴﻪﺍﻯ ﻛﻪ ﺑﺮﺍﻯ ﻛﺘﺎﺏ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷــﺪﻩ‪ ،‬ﺩﺭ ﻛﻨﺎﺭ ﻧﻤﺎﻳﻪﻫﺎﻯ‬ ‫ﻣﻮﺟﻮﺩ‪ ،‬ﻧﻜﺎﺕ ﻣﻬﻢ ﺧﻮﺩ ﺭﺍ ﻳﺎﺩﺩﺍﺷﺖ ﻛﻨﻨﺪ‪.‬‬ ‫ﺗﻮﺻﻴﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺑﺘﺪﺍ ﻣﺘﻦ ﻛﺘﺎﺏ ﺭﺍ ﺑﺪﻭﻥ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﭘﻰﻧﻮﺷﺖﻫﺎ ﻣﻄﺎﻟﻌﻪ ﻓﺮﻣﺎﻳﻴﺪ ﭼﺮﺍ ﻛﻪ ﻛﺜﺮﺕ‬ ‫ﭘﻰﻧﻮﺷﺖﻫﺎ ﻭ ﺣﺠﻢ ﺁﻧﺎﻥ ﺑﺎﻋﺚ ﻣﻰﺷﻮﺩ ﻛﻪ ﻧﺘﻮﺍﻧﻴﺪ ﺑﻪ ﺧﻮﺑﻰ ﺍﺯ ﻣﺘﻦ ﻛﺘﺎﺏ ﺑﻬﺮﻩ ﺑﺒﺮﻳﺪ‪ .‬ﺑﻌﺪ ﺍﺯ ﻣﻄﺎﻟﻌﺔ‬ ‫ﻛﺎﻣﻞ ﺑﻴﺎﻧﺎﺕ ﺣﻀﺮﺕ ﺁﻗﺎ‪ ،‬ﻣﺠﺪﺩﺍً ﺑﻪ ﺍﺑﺘﺪﺍﻯ ﺑﻴﺎﻧﺎﺕ ﺭﻓﺘﻪ ﻭ ﺍﻳﻦﺑﺎﺭ ﺑﻪ ﻣﺤﺾ ﺭﺳﻴﺪﻥ ﺑﻪ ﻫﺮ ﻛﻠﻤﻪ ﻛﻪ‬ ‫ﺷﺎﻣﻞ ﺗﻮﺿﻴﺤﺎﺕ ﺑﻮﺩ‪ ،‬ﺑﻪ ﻗﺴﻤﺖ ﻣﺮﺑﻮﻃﻪ ﻣﺮﺍﺟﻌﻪ ﻛﺮﺩﻩ ﻭ ﭘﺲ ﺍﺯ ﻣﻄﺎﻟﻌﺔ ﺗﻮﺿﻴﺤﺎﺕ ﺁﻥ ﻛﻠﻤﻪ‪ ،‬ﺍﺩﺍﻣﺔ‬ ‫ﺑﻴﺎﻧﺎﺕ ﺭﺍ ﻣﻄﺎﻟﻌﻪ ﻓﺮﻣﺎﻳﻴﺪ‪.‬‬ ‫ﺷــﺎﻳﺪ ﻭﻗﺘﻰ ﺑــﺮﺍﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻣﻄﺎﻟﻌﻪ ﻣﻰﻓﺮﻣﺎﻳﻴﺪ‪ ،‬ﭼﺸــﻢﻫﺎ ﻣﺘﻮﺟــﻪ ﻭ ﺩﺭﮔﻴﺮ ﺑﺎ ﺗﻐﻴﻴﺮ‬ ‫ﺍﻧﺪﺍﺯﺓ ﻗﻠﻢ‪ ،‬ﻧﻤﺎﻳﻪ‪ ،‬ﺗﺎﺭﻳﺦﻫﺎﻯ ﺑﻴﺎﻧﺎﺕ‪ ،‬ﻋﻼﻣﺖﻫﺎﻯ ﭘﺎﻭﺭﻗﻰ ﻭ ﭘﻰﻧﻮﺷــﺖ ﺷﻮﺩ؛ ﺍﻣﺎ ﺗﻮﺻﻴﻪ ﻣﻰﻛﻨﻴﻢ ﻭ‬ ‫ﺧﻮﺍﻫﺸﻤﻨﺪﻳﻢ ﻛﻪ ﺍﺯ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﭘﺮﻫﻴﺰ ﻛﺮﺩﻩ ﻭ ﻣﺘﻦ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﻴﺪ‪.‬‬


‫ﻓﺼﻞ ﺍﻭﻝ‬ ‫ﻃﺮﺡ ﺩﻏﺪﻏﻪ‬


‫ﻃﺮﺡ ﺩﻏﺪﻏﻪ ‪15‬‬

‫ﺑﺴﻢﺍﷲﺍﻟﺮﺣﻤﻦﺍﻟﺮﺣﻴﻢ‬ ‫*‬ ‫ﺎﻟﺼﻮﺍﺏ ﻭ ِ‬ ‫»ﺍﻟ ّﻠ ُﻬﻢ َﺳ ﱢﺪﺩ ﺍَ ِ‬ ‫ﻜﻤﺔ«‬ ‫ﻟﺴﻨ َﺘﻨﺎ ﺑِ ﱠ‬ ‫ﺍﻟﺤ َ‬ ‫ﻣﻦ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﺎﻻﺧﺮﻩ ﭼﻨﻴﻦ ﺟﻠﺴﻪﺍﻯ ﻛﻪ ﺍﺯ ﻣﺪﺕﻫﺎ ﭘﻴﺶ ﻣﺎﻳﻞ ﺑﻪ ﺗﺸﻜﻴﻞ ﺁﻥ ﺑﻮﺩﻡ‪ ،‬ﺑﺮﮔﺰﺍﺭ ﺷﺪ‪،‬‬ ‫ﺧﻴﻠﻰ ﺧﻮﺷـﺤﺎﻟﻢ‪ .‬ﺷـﺎﻳﺪ ﺑﻨﺪﻩ ﺑﺎ ﺍﻛﺜﺮ ﺑﺮﺍﺩﺭﺍﻥ ﻭ ﺧﻮﺍﻫﺮﺍﻧﻰ ﻛﻪ ﺍﻳﻨﺠﺎ ﺗﺸـﺮﻳﻒ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﺯ ﻧﺰﺩﻳﻚ‬ ‫ﺁﺷـﻨﺎ ﻧﺒﺎﺷـﻢ؛ ﻟﻜﻦ ﻓﻰﺍﻟﺠﻤﻠﻪ ﻣﻌﺘﻘﺪﻡ ﻛﻪ ﻣﺠﻤﻮﻋﺔ ﺣﺎﺿﺮ‪ ،‬ﺑﺨﺶ ﻣﻬﻤﻰ ﺍﺯ ﺁﻥ ﺳﻴﺼﺪﻭﺳـﻴﺰﺩﻩ‬

‫ﻧﻔﺮ »ﺑﺪ ِﺭ« ﺍﻳﻦ ﺭﻭﺯﮔﺎﺭﻧﺪ‪ .‬ﺍﻳﻦ ﺁﻳﺎﺗﻰ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺟﻨﮓ ﺑﺪﺭ ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﻳﻢ ﺩﺭ ﺳﻮﺭﺓ ﺍﻧﻔﺎﻝ** ﻫﺴﺖ‬ ‫ﺑﺴــﻴﺎﺭ ﻣﻨﻄﺒــﻖ ﺑﺎ ﻭﺿﻊ ﻣﺎﺳــﺖ‪ .‬ﺭﻭﺯ ﺑﺪﺭ‪ ،‬ﺭﻭﺯ ﻓﺮﻗﺎﻥ ﺑﻮﺩ‪ ،‬ﺭﻭﺯ ﺗﻤﻴﺰ ﺣــﻖ ﻭ ﺑﺎﻃﻞ؛ ﭼﻮﻥ ﺩﻭ ﻧﻴﺮﻭ‬ ‫ﺩﺭ ﻣﻘﺎﺑــﻞ ﻫﻢ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﻭﻗﺘﻰ ﻣﻌﺎﺭﺿﻪ ﻛﻨﻨﺪ ﺍﻳﻦ ﺩﻭ ﻧﻴﺮﻭ‪ ،‬ﺑﻘﺎﻯ ﻫﺮ ﻧﻴﺮﻭﻳﻰ ﻧﺸــﺎﻥ ﻣﻰﺩﻫﺪ‬ ‫ﻛﻪ ﺍﻭ ﺣﻖ ﺍﺳــﺖ؛ ﺯﻳﺮﺍ ﻛﻪ ﺳــﻨﺖﻫﺎﻯ ﻋﺎﻟﻢ ﺑﻪ ﻣﺪﺩ ﺍﻭ ﻭ ﺑﻪ ﻛﻤﻚ ﺍﻭ ﻣﻰﺷﺘﺎﺑﺪ‪ 64/11/12.‬ﻳﻚ ﺭﻭﺯﻯ‬ ‫ﺑﻮﺩ ﻛﻪ ﻫﻤﺔ ﺍﺳــﻼﻡ ﺩﺭ ﺳﻴﺼﺪﻭﺳــﻴﺰﺩﻩ ﻧﻔﺮ ﺧﻼﺻﻪ ﻣﻰﺷﺪ‪ ،‬ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ ﺍﮔﺮ ﺁﻥ ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ‬ ‫ﻧﻔﺮ ﻧﺎﺑﻮﺩ ﻣﻰﺷــﺪﻧﺪ‪ ،‬ﺍﺯ ﺑﻴﻦ ﻣﻰﺭﻓﺘﻨﺪ ﻳﺎ ﺩﺳــﺖ ﺑﻪ ﺷﻤﺸﻴﺮ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺍﺳﻼﻡ ﻧﻤﻰﺑﺮﺩﻧﺪ؛ ﺍﺳﻼﻡ‬ ‫ﻣﻰﻣﺮﺩ‪ ،‬ﻧﻬﺎﻝ ﺍﺳــﻼﻡ ﻣﻰﺧﺸﻜﻴﺪ‪ .‬ﺍﻳﻦ ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ ﻧﻔﺮ‪ ،‬ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ ﺍﻧﺴﺎﻧﻨﺪ ﺍﻣﺎ ﺑﻪ ﻗﺪﺭ ﻳﻚ‬ ‫ﺍﻣﺖ‪ ،‬ﺁﻥﻫﻢ ﻳﻚ ﺍﻣﺖ ﺑﺰﺭگ ﻭ ﻣﺒﺎﺭﺯ‪ ،‬ﺑﺎ ﺍﺭﺯﺵﺍﻧﺪ‪ .‬ﻟﺬﺍ ﺭﺳــﻮﻝ ﺍﻛﺮﻡ ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺷــﺮﻭﻉ‬ ‫ﺟﻨﮓ‪ ،‬ﺩﺳــﺖﻫﺎ ﺭﺍ ﺑﻪ ﺁﺳــﻤﺎﻥ ﺑﻠﻨﺪ ﻛﺮﺩ ﻭ ﻋﺮﺽ ﻛﺮﺩ‪» :‬ﺍﻟ ّﻠ ُﻬﻢ ﺍِﻥ ﺗُﻬ ِﻠﻚ ﻫ ِﺬﻩ ﺍﻟﻌﺼﺎﺑَﺔ ِﻣﻦ ﺍ َﻫﻞِ‬ ‫ِ‬ ‫ﺍﻻﺭﺽ«*** ﻳﻌﻨﻰ ﺧﺪﺍﻳﺎ ﺍﮔﺮ ﻫﻤﻴﻦ ﻋﺪﺓ ﻛﻮﭼﻚ ﺭﺍ ﻧﺎﺑﻮﺩ ﻛﻨﻰ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﻤﻴﺮﻧﺪ؛‬ ‫ﺍﻻﺳﻼ ِﻡ ﻟَﻢ ﺗُﻌﺒَﺪ ﻓِﻰ‬ ‫ﺗﻮ ﺭﻭﻯ ﺯﻣﻴﻦ ﺩﻳﮕﺮ ﻋﺒﺎﺩﺕ ﻧﻤﻰﺷﻮﻯ؛ ﻳﻌﻨﻰ ﺍﻳﻦ ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ ﻧﻔﺮ ﺗﻨﻬﺎ ﻋﺒﺎﺩﺕﮔﺮﺍﻥ ﺧﺪﺍ ﺑﻮﺩﻧﺪ‪.‬‬ ‫* ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺩﻋﺎﻯ ﺍﻣﺎﻡ ﺯﻣﺎﻥ‪ ،‬ﻣﻔﺎﺗﻴﺢﺍﻟﺠﻨﺎﻥ‪» :‬ﺧﺪﺍﻭﻧﺪﺍ ﺯﺑﺎﻧﻬﺎﻯ ﻣﺎ ﺭﺍ ﺑﻪ ﻛﻼﻡ ﭘﺴﻨﺪﻳﺪﻩ ﻭ ﺣﻜﻤﺖ ﺍﺻﻼﺡ ﻭ ﺍﺳﺘﻮﺍﺭ ﮔﺮﺩﺍﻥ«‪.‬‬ ‫** ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺍﻧﻔﺎﻝ‪ /‬ﺁﻳﺎﺕ ‪ 7‬ﺍﻟﻰ ‪14‬‬ ‫*** ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ /‬ﺝ‪ /9‬ﺹ‪214‬‬

‫ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ ﺍﻧﺴﺎﻥ‪ ،‬ﺍﻣﺎ ﺑﻪ‬ ‫ﻗﺪﺭ ﻳﻚ ﺍﻣﺖ‬


‫‪ 16‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﭘﻴﺪﺍﺳــﺖ ﻛﻪ ﺩﺭ ﭼﻨﻴﻦ ﺷــﺮﺍﻳﻄﻰ‪ ،‬ﻳﻚ ﻧﻔﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﻛﻪ ﻣﻰﺟﻨﮕﺪ‪ ،‬ﺷﻤﺸﻴﺮ ﺑﻪ ﺩﺳﺖ ﻣﻰﮔﻴﺮﺩ؛ ﻣﺜﻞ‬ ‫ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻳﻚ ﺍﻣﺖ ﻣﻰﺟﻨﮕﺪ‪ .‬ﻳﻚ ﻧﻔﺮ ﻛﻪ ﺷــﻬﻴﺪ ﻣﻰﺷــﻮﺩ؛ ﻣﺜﻞ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻳﻚ ﺍﻣﺖ‬ ‫ﺷــﻬﻴﺪ ﻣﻰﺷــﻮﺩ‪.‬‬

‫‪64/12/1‬‬

‫ﻣﺨﻠـﺺ ﺍﺻﺤﺎﺏ ﺑﺪﺭ ﻭ‬ ‫ﭘﺲ ﺑﺪﻳﻬﻰﺳـﺖ ﻓﺮﺩﻯ ﭼﻮﻥ ﺑﻨﺪﻩ ﻛﻪ ﻣﺮﻳﺪ ﻭ‬ ‫ِ‬

‫ﺳﻴﺼﺪﻭﺳـﻴﺰﺩﻩﻫﺎ ـﺑﻪ ﺗﻌﺪﺍﺩ ﺍﺻﺤــﺎﺏ ﺑﺪﺭ ﻭ ﺍﺻﺤﺎﺏ ﻃﺎﻟﻮﺕ‪58/11/23‬ـ ﻫﺴـﺘﻢ‪ ،‬ﺑﻪ ﺍﻳﻦ ﺑﺮﺍﺩﺭﺍﻥ ﻭ‬ ‫ﺧﻮﺍﻫﺮﺍﻥ ﻫﻢ‪ ،‬ﺑﻪ ﺧﺎﻃﺮ ﺗﺄﺛﻴﺮ ﻭ ﺁﺛﺎﺭﺷـﺎﻥ ﺍﺧﻼﺹ ﺩﺍﺷـﺘﻪ ﺑﺎﺷﻴﻢ‪ .‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺗﺸﻜﻴﻞ ﺍﻳﻦ ﺟﻠﺴﻪ‪،‬‬ ‫ﺑﻴـﺎﻥ ﻣﻄﻠﺒﻰ ﺟﺪﻳﺪ ﻧﻴﺴـﺖ؛ ﺑﻠﻜـﻪ ﺩﺭ ﺩﺭﺟﺔ ﺍﻭﻝ‪ ،‬ﻧ ْﻔﺲ ﺍﻳﻦ ﮔﺮﺩﻫﻤﺎﻳﻰﺳـﺖ ﻛﻪ ﺑﻨـﺪﻩ ﺁﻥ ﺭﺍ ﺩﺭ‬ ‫ﺍﻳـﻦ ﺭﻭﺯﮔﺎﺭ‪ ،‬ﻻﺯﻡ ﻣﻰﺩﺍﻧﻢ ﻭ ﻫﺮ ﭼﻪ ﺯﻣـﺎﻥ ﻣﻰﮔﺬﺭﺩ‪ ،‬ﺗﺠﻤﻊ ﺍﺻﺤﺎﺏ ﺣﻖ ﺭﺍ ﻭﺍﺟﺐﺗﺮ ﻭ ﻓﻮﺭﻱﺗﺮ‬ ‫ﺍﺣﺴـﺎﺱ ﻣﻰﻛﻨﻢ‪ .‬ﺛﺎﻧﻴﺎً‪ ،‬ﺑﻪ ﻧﻈﺮﻡ ﺭﺳـﻴﺪ ﺑﻌﻀﻰ ﺍﺯ ﺣﺮﻑﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﻣﻜﺮﺭﺍ ً ﺑﻪ ﺫﻫﻦ ﺑﻨﺪﻩ ﻣﻰﺁﻳﺪ‬ ‫ﻭ ﮔﺎﻫﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﻓﺮﺩﻓﺮ ِﺩ ﺩﻭﺳـﺘﺎﻧﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺻﺮﺍﻃﻨﺪ ﺩﺭ ﻣﻴﺎﻥ ﻣﻰﮔﺬﺍﺭﻡ‪ ،‬ﺍﻣﺮﻭﺯ ﺩﺭ ﺍﻳﻦ ﺟﻤﻊ‬ ‫ﻋﺮﺽ ﻛﻨﻢ‪.‬‬ ‫ﺍﺑﺘﺪﺍ ﻋﺮﺽ ﻛﻨﻢ ﻛﻪ ﺑﻨﺪﻩ ﺑﻪﻋﻨﻮﺍﻥ ﮔﺮﺍﻥﺑﺎﺭﺗﺮﻳﻦ ﻣﺴﺆﻭﻝ ﺩﺭ ﻧﻈﺎﻡ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﻛﻪ ﺳﻨﮕﻴﻨﻰ‬ ‫ﺍﻳﻦ ﺑﺎﺭ ﺭﺍ ﻫﻢ ﺧﻴﻠﻰ ﺧﻮﺏ ﻭ ﺑﺎ ﻫﻤﺔ ﻭﺟﻮﺩ ﺣﺲ ﻣﻰﻛﻨﻢ‪ ،‬ﺩﺭ ﻋﺎﻟﻢ ﺳﻴﺎﺳﺖ ﻫﻴﭻ ﺩﻏﺪﻏﻪﺍﻯ ﻧﺪﺍﺭﻡ‪.‬‬ ‫ﺩﺭ ﻣﻴﺪﺍﻥ ﺳﻴﺎﺳــﺖ‪ ،‬ﻭﺿﻊ‬ ‫ﻣﺎ ﺑﺴﻴﺎﺭ ﺧﻮﺏ ﺍﺳﺖ‪ .‬ﻣﺎ ﺩﺭ‬ ‫ﻣﻮﺿﻊ ﻓﻌﺎﻟﻴﺘﻴﻢ ﻭ ﺩﺷﻤﻦ ﺩﺭ‬ ‫ﻣﻮﺿﻊ ﺍﻧﻔﻌﺎﻝ ﺍﺳﺖ‪.‬‬

‫ﭼﻮﻥ ﺍﻣﺮﻭﺯ‪ ،‬ﺩﺭ ﻣﻴﺪﺍﻥ ﺳﻴﺎﺳـﺖ ﺩﺭ ﺩﻧﻴﺎ‪ ،‬ﻭﺿﻊ ﻣﺎ ﺑﺴـﻴﺎﺭ ﺧﻮﺏ ﺍﺳﺖ ﻭ ﺩﺷﻤﻦ ﺭﺍ ﺩﻧﺒﺎﻝ ﺧﻮﺩﻣﺎﻥ‬ ‫ﻣﻰﻛﺸﺎﻧﻴﻢ‪ .‬ﻣﺎ ﺩﺭ ﻣﻮﺿﻊ ﻓﻌﺎﻟﻴﺘﻴﻢ‪ ،‬ﺍﻣﺎ ﺩﺷﻤﻦ ﺑﺎ ﻫﻤﺔ ﺣﺠﻢ ﻭ ﻋﺮﺽ ﻭ ﻃﻮﻝ ﻋﻈﻴﻢ‪ ،‬ﻭ ﺑﺎ ﺗﺴﻠﻄﻰ‬ ‫ﻛﻪ ﺑﺮ ﺩﻧﻴﺎﻯ ﺳﻴﺎﺳـﺖ ﺩﺍﺭﺩ ـﻭ ﻣﻰﺩﺍﻧﻴﻢـ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺎ‪ ،‬ﺩﺭ ﻣﻮﺿﻊ ﺍﻧﻔﻌﺎﻝ ﺍﺳـﺖ‪ .‬ﺍﻟﺤﻤﺪﷲ ﺟﺒﻬﺔ‬ ‫ﺧﻮﺩﻯ ﺩﺭ ﺩﻧﻴﺎﻯ ﺳﻴﺎﺳﺖ‪ ،‬ﺑﺴﻴﺎﺭ ﻗﻮﻯ ﺍﺳﺖ‪ .‬ﺍﺣﺴﺎﺱ ﻭﺍﻗﻌﻰ ﺑﻨﺪﻩ ﺍﻳﻦ ﺍﺳﺖ؛ ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﺨﻮﺍﻫﻢ‬ ‫ﺑﻪ ﺷـﻤﺎ ﭼﻴﺰﻯ ﮔﻔﺘﻪ ﺑﺎﺷـﻢ‪ .‬ﻭﺍﻗﻌـﺎً ﺩﺭ ﺻﺤﻨﺔ‬ ‫ﮔﻴﺘﻰ ﺍﻣﺮﻭﺯ‪ ،‬ﺟﻤﻬﻮﺭﻯ ﺍﺳـﻼﻣﻰ‪ ،‬ﺑـﺎ ﻫﻤﻴﻦ ﺣﺪ ﻭ‬ ‫ِ‬ ‫ﺭﺳﻤﻰ ﻛﻪ ﺩﺍﺭﺩ‪ ،‬ﺑﺎ ﻫﻴﭻﮔﻮﻧﻪ ﻣﺸﻜﻠﻰ ﺩﺭ ﺩﻧﻴﺎﻯ ﺳﻴﺎﺳﺖ ﻣﻮﺍﺟﻪ ﻧﻴﺴﺖ‪ .‬ﻣﺎ ﺩﺷﻤﻨﺎﻥ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻳﻢ‬ ‫ﻛـﻪ ﺁﺩﻡﻫﺎﻯ ﻋﺎﻗﻞ ﻭ ﻭﺭﺯﻳﺪﻩ ﻭ ﺑﺮﺟﺴـﺘﻪﺍﻯ ﻫﻢ ﺩﺭ ﺑﻴﻦ ﺩﺷـﻤﻨﺎﻧﻤﺎﻥ ﻫﺴـﺘﻨﺪ‪ .‬ﺍﻣﺎ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ‪،‬‬ ‫ﺍﻳﻦﻃﻮﺭ ﭘﻴﺶ ﺁﻭﺭﺩﻩ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ‪ ،‬ﺩﺳـﺖ ﻣﺎ ﻗﻮﻱﺗﺮ ﺍﺯ ﺩﺳـﺖ ﺩﺷـﻤﻨﺎﻥ ﺍﺳﺖ‪ .‬ﺑﻪ ﮔﻮﻧﻪﺍﻯ‬ ‫ﻛﻪ‪ ،‬ﺍﮔﺮ ﻛﺴـﻰ ﺑﺎ ﺩﻗﺖ ﺑﻪ ﺩﻧﻴﺎ ﻧﮕﺎﻩ ﻛﻨﺪ‪ ،‬ﻧﺸـﺎﻧﻪﻫﺎﻯ ﺁﺷـﻜﺎﺭ ﺍﻳﻦ ﻗﻮﻱﺗﺮ ﺑـﻮﺩﻥ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﻳﺪ‪.‬‬ ‫ﻳﻚ ﺣﺮﻛﺖ ﺳﻴﺎﺳـﻰ ﺭﻭﺍﻥ‪ ،‬ﭘﺨﺘﻪ ﻭ ﺳـﻨﺠﻴﺪﻩ‪ ،‬ﺍﺯ ﺳﻮﻯ ﻣﺴـﺆﻭﻟﻴﻦ ﻛﺸﻮﺭ ﺩﺭ ﺣﺎﻝ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻦ‬ ‫ﺍﺳـﺖ‪ .‬ﺍﻇﻬﺎﺭﺍﺗﻰ ﻛﻪ ﻣﻰﺷـﻮﺩ ﻭ ﻣﻮﺍﺿﻌﻰ ﻛﻪ ﮔﺮﻓﺘﻪ ﻣﻰﺷﻮﺩ‪ ،‬ﺣﺴﺎﺏ ﺷـﺪﻩ ﺍﺳﺖ‪ .‬ﻧﻤﻰﺧﻮﺍﻫﻴﻢ‬ ‫ﺑﮕﻮﻳﻴﻢ ﻛﺴـﻰ ﻫﺴﺖ ﻛﻪ ﺍﺷـﺘﺒﺎﻩ ﻧﻤﻰﻛﻨﺪ‪ .‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﭼﻨﻴﻦ ﭼﻴﺰﻯ ﻣﺘﻮﻗﻊ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻏﻴﺮ‬ ‫ﻣﻌﺼﻮﻣﻴﻦ‪ ،‬ﻣﻤﻜﻦ ﻧﻴﺴﺖ‪ .‬ﻣﻰﺧﻮﺍﻫﻴﻢ ﺑﮕﻮﻳﻴﻢ ﻛﻪ ﺑﺎ ﻭﺟﻮﺩ ﺍﺷﺘﺒﺎﻩ ﻛﻢ ﻳﺎ ﺯﻳﺎﺩ‪ ،‬ﺗﻼﺵ ﻫﺴﺖ ﺑﺮﺍﻯ‬ ‫ﺍﻳﻨﻜﻪ ﺩﺭ ﺯﻣﻴﻨﺔ ﻣﺴﺎﺋﻞ ﺳﻴﺎﺳﻰ‪ ،‬ﻛﺎﺭ‪ ،‬ﺧﻮﺏ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‪ .‬ﻳﻌﻨﻰ ﻣﺴﺎﺋﻞ ﺳﻴﺎﺳﻰ ﻛﺸﻮﺭ‪ ،‬ﺭﻫﺎ ﺷﺪﻩ‬ ‫ﻧﻴﺴـﺖ‪ .‬ﻣﻮﺿﻊﮔﻴﺮﻱﻫﺎ ﻭ ﺣﺮﻑﻫﺎ ﻭ ﺭﻓﺖ ﻭ ﺁﻣﺪﻫﺎ‪ ،‬ﺳـﻨﺠﻴﺪﻩ ﺍﺳـﺖ‪ .‬ﺍﮔﺮ ﻣﻰﺑﻴﻨﻴﺪ ﻛﺴﻰ ﻣﻰﺁﻳﺪ‪،‬‬ ‫ﻛﺴﻰ ﻣﻰﺭﻭﺩ؛ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺭ ﺍﻳﻨﺠﺎ ﻳﺎ ﺩﺭ ﺧﺎﺭﺝ ﺗﺸﻜﻴﻞ ﻣﻰﺷﻮﺩ‪ ،‬ﻫﻤﺔ ﺍﻳﻨﻬﺎ ﺑﺎ ﺣﺴﺎﺏ ﺍﺳﺖ‪ .‬ﺍﻭﻝ‪،‬‬ ‫ﻓﺎﻳﺪﻩﺍﻯ ﺑﺮ ﻛﺎﺭ ﻳﺎ ﺩﻓﻊ ﺿﺮﺭﻯ ﺗﺼﻮﺭ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﻌﺪ ﺍﻗﺪﺍﻡ ﻣﻰﺷﻮﺩ‪ .‬ﻣﺠﻤﻮﻋﺔ ﻛﺎﺭ ﺍﻳﻦﻃﻮﺭ ﺍﺳﺖ؛‬ ‫ﺍﻻ ﺁﻧﭽﻪ ﻛﻪ ﺍﺯ ﻫﺮ ﻣﺠﻤﻮﻋﻪ ﻛﺎﺭ ﺣﺴﺎﺏﺷـﺪﻩﺍﻯ ﺍﺳـﺘﺜﻨﺎ ﻣﻰﺷﻮﺩ ﻛﻪ ﺁﻥ ﺍﺯ ﺩﺳﺖ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ‪.‬‬


‫ﻃﺮﺡ ﺩﻏﺪﻏﻪ ‪17‬‬ ‫ﭼﻨﺎﻥﻛﻪ ﮔﺎﻫﻰ ﺩﺭ ﮔﻔﺘﺎﺭ ﻭ ﺭﻓﺘﺎﺭ ﺍﻧﺴﺎﻥ ﻫﻢ‪ ،‬ﻛﺎﺭﻫﺎ‪ ،‬ﺣﺮﻑﻫﺎ ﻭ ﻛﻠﻤﺎﺗﻰ ﺍﺯ ﺩﺳﺖ ﺍﻭ ﺧﺎﺭﺝ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﻫﺮ ﺍﺷـﺘﺒﺎﻫﻰ ﻛـﻪ ﺻﻮﺭﺕ ﮔﻴﺮﺩ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﺳـﺖ‪ .‬ﺍﻣﺎ ﺗﺄﺛﻴﺮ ﺍﻳﻦ ﻭﺿـﻊ ﺩﺭ ﺩﻧﻴﺎ ﻫﻢ‪ ،‬ﻳﻚ ﺗﺄﺛﻴﺮ‬ ‫ﺑﺴﻴﺎﺭ ﺑﺎﺭﺯ ﻭ ﻣﻮﺟﺐ ﺷﻜﺮﮔﺰﺍﺭﻯ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﺑﻠﻪ؛ ﺩﺷـﻤﻦ ﺩﺭ ﺑﻴﺎﻧﺎﺕ‪ ،‬ﺍﻇﻬﺎﺭﺍﺕ‪ ،‬ﺗﺒﻠﻴﻐﺎﺕ ﻭ ﺩﺭ ﺭﺍﺩﻳﻮﻫﺎﻯ ﺧﻮﺩ‪ ،‬ﺳـﻌﻰ ﻣﻰﻛﻨﺪ ﻣﻮﺿﻊ ﺳﻴﺎﺳـﻰ‬ ‫ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺭﺍ ﺿﻌﻴﻒ ﻧﺸﺎﻥ ﺩﻫﺪ‪ .‬ﻭﻟﻰ ﺷﻤﺎ ﻫﺮﭼﻪ ﺍﺯ ﺩﺷﻤﻦ ﻣﻰﺷﻨﻮﻳﺪ‪ ،‬ﺣﻤﻞ ﺑﺮ ﺩﺷﻤﻨﻰ‬ ‫ﻛﻨﻴـﺪ‪ .‬ﺩﻳﺪﻩﺍﻳـﺪ ﻛـﻪ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﻨـﮓ‪ ،‬ﻭﻗﺘﻰ ﻛﻪ ﺣﻤﻠﻪﻛﻨﻨـﺪﻩ ﺣﻤﻠﻪ ﻣﻰﻛﻨﺪ‪ ،‬ﮔﺎﻫـﻰ ـﺑﻪﺧﺼﻮﺹ‬ ‫ﺩﺭ ﺭﺳـﻮﻡ ﺳـﺎﺑﻖـ ﺑـﺮﺍﻯ ﺗﺤﻘﻴﺮ ﻃﺮﻑ ﻣﻘﺎﺑـﻞ‪ ،‬ﻣﻄﺎﻟﺒﻰ ﺭﺍ ﻫﻢ ﺑـﺮ ﺯﺑﺎﻥ ﺟﺎﺭﻯ ﻣﻰﻛﻨـﺪ ﻭ ﺍﻳﻨﻜﻪ‬ ‫»ﻣﻰﺯﻧﻤﺖ! ﻣﻰﻛﺸـﻤﺖ! ﭘﺪﺭﺕ ﺭﺍ ﺩﺭ ﻣﻰﺁﻭﺭﻡ! ﺗﻮ ﭼﻴﺰﻯ ﻧﻴﺴـﺘﻰ!« ﺧﺐ‪ ،‬ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺍﺳـﺖ ﻭ‬ ‫ﺍﻳﻦ ﻫﻢ ﻳﻜﻰ ﺍﺯ ﺭﺍﻩﻫﺎﻯ ﺗﻀﻌﻴﻒ ﺭﻭﺣﻴﺔ ﻃﺮﻑ ﺍﺳـﺖ‪ .‬ﺁﻧﭽﻪ ﺷﻤﺎ ﺩﺭ ﺩﻧﻴﺎ ﻣﻰﺷﻨﻮﻳﺪ ﻛﻪ ﻧﺴﺒﺖ ﺑﻪ‬ ‫ﺟﻤﻬﻮﺭﻯ ﺍﺳـﻼﻣﻰ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻧﻈﺎﻡ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺳﺴﺖ ﺍﺳﺖ‪ ،‬ﺿﻌﻴﻒ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺩﺍﺧﻞ ﺁﻥ‬ ‫ﺍﺧﺘﻼﻑ ﺍﺳـﺖ‪ ،‬ﺑﻴﻦ ﻓﻼﻥ ﻛﺲ ﻭ ﻓﻼﻥ ﻛﺲ ﻭ ﺑﻴﻦ ﺍﻳﻦ ﺟﻨﺎﺡ ﻭ ﺁﻥ ﺟﻨﺎﺡ ﺩﻋﻮﺍﺳـﺖ ﻭ ﺩﺭ ﻫﻤﻴﻦ‬

‫»ﺍﻟﺒﺎﻃــﻞ ﻳﻤــﻮﺕ‪ ،‬ﺑﺘــﺮﻙ‬ ‫ﺫﻛﺮﻩ« ﺍﻇﻬﺎﺭﺍﺕ ﺩﺷﻤﻦ ﺩﺭ‬ ‫ﻋﺮﺻﺔ ﺳﻴﺎﺳــﺖ ﺍﮔﺮ ﺗﻜﺮﺍﺭ‬ ‫ﺧﻮﺩﻯ ﺧﻮﺩ ﺯﺍﻳﻞ‬ ‫ﻧﺸﻮﺩ‪ ،‬ﺑﻪ‬ ‫ِ‬ ‫ﻣﻰﺷﻮﺩ‪.‬‬

‫ﺭﻭﺯﻫﺎ ﺯﺍﻳﻞ ﻣﻰﺷـﻮﺩ؛ ﺍﻳﻨﻬﺎ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺣﺮﻑﻫﺎﺳـﺖ‪ .‬ﺍﻳﻦ ﺣﺮﻑﻫﺎ ﺍﺯ ﻣﺼﺎﺩﻳﻖ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﺍﺳﺖ‬ ‫ﺧﻮﺩﻯ ﺧﻮﺩ ﺯﺍﻳﻞ ﻣﻰﺷﻮﺩ ﻭ ﺍﺯ ﺑﻴﻦ ﻣﻰﺭﻭﺩ‪.‬‬ ‫ﻛﻪ »ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻳﻤﻮﺕ‪ ،‬ﺑﺘﺮﻙ ﺫﻛﺮﻩ« ﺗﻜﺮﺍﺭ ﻛﻪ ﻧﺸﺪ‪ ،‬ﺑﻪ‬ ‫ِ‬ ‫ﻋﻤﻮﻣﻰ‬ ‫ﻧﻈﺎﻡ‬ ‫ﺍﻟﺤﻤﺪﷲ‪ ،‬ﻭﺿﻊ ﺳﻴﺎﺳﻰ ﺩﺭ ﺩﺍﺧﻞ ﻭ ﺧﺎﺭﺝ‪ ،‬ﺍﺯ ﻟﺤﺎﻅ ﻣﺸﻴﻰ ﻛﻪ ﺩﻭﻟﺖ ﻭ ﻣﺴﺆﻭﻟﻴﻦ ﻭ‬ ‫ِ‬ ‫ِ‬ ‫ﺟﺎﻣﻌﻪ ﺩﺍﺭﺩ‪ ،‬ﺍﺯ ﻧﻈﺮ ﻣﺎ ﻣﻄﻠﻮﺏ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﻧﮕﺮﺍﻧﻰ ﻧﺪﺍﺭﻳﻢ‪.‬‬ ‫ﺩﺭ ﻋﺮﺻﺔ ﻣﺴـﺎﺋﻞ ﺍﻗﺘﺼﺎﺩﻯ ـﻛﻪ ﺁﻥﻫﻢ ﻓﺼﻞ ﻣﻬﻤﻰ ﺍﺯ ﻣﺴـﺎﺋﻞ ﻛﺸـﻮﺭ ﺍﺳـﺖـ ﺑﻨـﺪﻩ ﺍﺯ ﻟﺤﺎﻅ‬ ‫ﺣﺮﻛﺖ ﺍﻗﺘﺼﺎﺩﻯ ﺟﺎﻣﻌﻪ‪ ،‬ﻫﻴﭻ ﺩﻝﻧﮕﺮﺍﻧﻰ ﻧﺪﺍﺭﻡ‪ .‬ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ‪ ،‬ﻛﺎﺭﻯ ﺩﺭ ﺣﺎﻝ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻦ‬ ‫ﺍﺳـﺖ ﻭ ﺩﺭ ﻣﺠﻤـﻮﻉ ﻛﻪ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﻛﺎﺭ ﺑﺪﻯ ﻫﻢ ﻧﻴﺴـﺖ‪ .‬ﺍﻣﺮﻭﺯ ﻫﻤﺔ ﺟﻮﺍﻣـﻊ ﺩﻧﻴﺎ‪ ،‬ﮔﺮﻓﺘﺎﺭﻯ‬ ‫ﺍﻗﺘﺼﺎﺩﻯ ﺩﺍﺭﻧﺪ‪ .‬ﺣﺘﻰ ﻫﻤﺎﻥ ﻛﺴـﺎﻧﻰ ﻛﻪ ﺳـﻌﻰ ﻣﻰﻛﻨﻨﺪ ﻓﺸـﺎﺭﻫﺎﻯ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻫﻢ ﺑﻪ ﻣﺎ ﻣﻨﺘﻘﻞ‬ ‫ﻛﻨﻨﺪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺑﺎﺑﺖ‪ ،‬ﮔﺮﻓﺘﺎﺭﻯ ﺳـﺨﺘﻰ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻣﺎ ﻫﻢ ﺑﻰﮔﺮﻓﺘﺎﺭﻯ ﻧﻴﺴﺘﻴﻢ‪ .‬ﻟﻜﻦ ﺑﻨﺪﻩ‪ ،‬ﺩﺭ ﺑﺎﺏ‬ ‫ﮔﺮﻓﺘﺎﺭﻯ ﮔﺮﻓﺘﺎﺭﺍﻥ‬ ‫ﺍﻗﺘﺼﺎﺩ‪ ،‬ﻫﻴﭻ ﺩﻏﺪﻏﻪ ﻭ ﻧﮕﺮﺍﻧﻰ ﻧﺪﺍﺭﻡ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﻏﻤﻰ ﺩﺭ ﺩﻝ ﺩﺍﺭﻡ ﻛﻪ ﻏﻢ‬ ‫ِ‬ ‫ﻭ ﻃﺒﻘﺎﺕ ﺿﻌﻴﻒ ﺟﺎﻣﻌﻪ ﺍﺳـﺖ‪ .‬ﺑﺎﻻﺧﺮﻩ ﻫﺮﻛﺲ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺍﺳـﻼﻣﻰ ﻓﻜﺮ ﻭ ﺍﺣﺴﺎﺱ ﻛﻨﺪ‪ ،‬ﺍﻳﻦ‬ ‫ﻏﻢ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺍﻣﺎ ﺩﺭ ﻛﻨﺎﺭ ﺍﻳﻦ ﻏﻢ‪ ،‬ﺍﻣﻴﺪ ﻧﺴـﺒﺘﺎً ﺩﺭﺧﺸـﺎﻧﻰ ﻫﻢ ﺩﺍﺭﻡ ﻛﻪ ﺍﻥﺷﺎءﺍﷲ ﻣﺴﺆﻭﻟﻴﻦ ﻛﺸﻮﺭ‬ ‫ﺑﺘﻮﺍﻧﻨﺪ ﻣﺸﻜﻼﺕ ﺍﻗﺘﺼﺎﺩﻯ ﺟﺎﻣﻌﻪ ﺭﺍ ﺣﻞ ﻛﻨﻨﺪ‪ .‬ﺁﻥﻃﻮﺭ ﻛﻪ ﺑﺮﻧﺎﻣﻪﻫﺎ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‪ ،‬ﺑﻪ ﻧﻘﻄﺔ ﺣﻞ‬ ‫ﻣﺸـﻜﻼﺕ ﻫﻢ ـﻫﺮﭼﻨﺪ ﻧﻪ ﺩﺭ ﻛﻮﺗﺎﻩﻣﺪﺕـ ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴﺪ‪ .‬ﺍﻣﺮﻭﺯ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺣﺮﻛﺖ‬ ‫ﺧﻮﺑﻰ ﺁﻏﺎﺯ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﻛﺴﻰﻛﻪ ﺩﺭ ﭼﻨﻴﻦ ﻣﺴﺎﺋﻠﻰ ﺍﻫﻞ ﺑﺼﻴﺮﺕ ﺑﺎﺷـﺪ ﻭ ﺧﻮﺷﺒﻴﻨﺎﻧﻪ ﻧﮕﺎﻩ ﻛﻨﺪ‪،‬‬ ‫ﺍﮔﺮ ﺍﺯ ﺷﻌﺎﺭﻫﺎﻯ ﺭﻭﺯﻧﺎﻣﻪﺍﻯ ﻭ ﻣﺘﻠﻚﮔﻮﻳﻲﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﮔﻮﺷﻪ ﻭ ﻛﻨﺎﺭ ﻣﻰﺷﻮﺩ ﻭ ﻧﻴﺰ ﺍﺯ ﺑﻌﻀﻰ ﺍﺑﺮﺍﺯ‬ ‫ﻋﺼﺒﺎﻧﻴﺖﻫﺎﻯ ﻧﺎﺷﻰ ﺍﺯ ﻧﺪﺍﻧﺴﺘﻦ ﻭﺍﻗﻌﻴﺎﺕ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻦ ﻣﺴﺎﺋﻞ ﻛﺸﻮﺭ ﻭ ﻣﺴﺎﺋﻞ ﺍﻗﺘﺼﺎﺩﻯ ﺑﮕﺬﺭﺩ‪،‬‬ ‫ﺧﻮﺍﻫﺪ ﺩﻳﺪ ﻛﻪ ﻛﺎﺭ ﺧﻮﺑﻰ ﺩﺭ ُﺷﺮﻑ ﺍﻧﺠﺎﻡ ﺷﺪﻥ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺑﻪﻫﺮﺣﺎﻝ‪ ،‬ﺁﻥ ﻏﻤﻰ ﻛﻪ ﻋﺮﺽ ﻛﺮﺩﻡ‪،‬‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﻃﺒﻘﺎﺕ ﺿﻌﻴﻒ ﺟﺎﻣﻌﻪ‪ ،‬ﺩﺭ ﺩﻝﻫﺎﻯ ﻣﺎ ﻫﺴﺖ‪.‬‬

‫ﺩﺭ ﺑﺎﺏ ﺍﻗﺘﺼﺎﺩ ﺑﺎ ﺍﻳﻨﻜﻪ ﻏﻢ‬ ‫ﻃﺒﻘــﺎﺕ ﺿﻌﻴــﻒ ﺟﺎﻣﻌﻪ ﺭﺍ‬ ‫ﺩﺭ ﺩﻝ ﺩﺍﺭﻡ‪ ،‬ﺍﻣﺎ ﻧﺴــﺒﺖ ﺑﻪ‬ ‫ﺁﻳﻨﺪﻩ ﺍﻣﻴﺪﻭﺍﺭﻡ‪.‬‬


‫‪ 18‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﺣﺴــﺎﺱ ﻧﮕﺮﺍﻧﻰ ﻋﻤﻴﻖ ﺩﺭ‬ ‫ﺑﺎﺏ ﻓﺮﻫﻨﮓ‬

‫ﻭ ﺍﻣﺎ ﺩﺭ ﻋﺮﺻﺔ ﻓﺮﻫﻨﮓ‪ ،‬ﺑﻨﺪﻩ ﺑﻪ ﻣﻌﻨﺎﻯ ﻭﺍﻗﻌﻰ ﻛﻠﻤﻪ‪ ،‬ﺍﺣﺴـﺎﺱ ﻧﮕﺮﺍﻧﻰ ﻣﻰﻛﻨﻢ ﻭ ﺣﻘﻴﻘﺘﺎً ﺩﻏﺪﻏﻪ‬ ‫ِ‬ ‫ﻧﺼﻒ‬ ‫ﺩﺍﺭﻡ‪ .‬ﺍﻳـﻦ ﺩﻏﺪﻏـﻪ ﺍﺯ ﺁﻥ ﺩﻏﺪﻏﻪﻫﺎﻳﻰ ﺍﺳـﺖ ﻛﻪ ﺁﺩﻣﻰ ﺑﻪ ﺧﺎﻃﺮ ﺁﻥ‪ ،‬ﮔﺎﻫﻰ ﻣﻤﻜﻦ ﺍﺳـﺖ‬ ‫ﺷـﺐ ﻫﻢ ﺍﺯ ﺧﻮﺍﺏ ﺑﻴﺪﺍﺭ ﺷﻮﺩ ﻭ ﺑﻪ ﺩﺭﮔﺎﻩ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺗﻀ ّﺮﻉ ﻛﻨﺪ‪ .‬ﻣﻦ ﭼﻨﻴﻦ ﺩﻏﺪﻏﻪﺍﻯ ﺩﺍﺭﻡ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﺩﺭ ﺳـﺨﻨﺮﺍﻧﻲﻫﺎ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺩﻏﺪﻏﻪ ﺑﺎ ﻣﺮﺩﻡ ﻧﺨﻮﺍﻫﻢ ﮔﻔﺖ‪ ،‬ﺍﻣﺎ ﻧﻤﻰﺷـﻮﺩ ﻛﻪ ﺑﻪ ﺷـﻤﺎ ﻧﮕﻮﻳﻢ‪ .‬ﺷـﻤﺎ‬ ‫ﺧﻮﺩﺗﺎﻥ ﺩﺳـﺖﺍﻧﺪﺭﻛﺎﺭﺍﻥ ﻣﺴـﺎﺋﻞ ﻓﺮﻫﻨﮕﻰ ﻫﺴﺘﻴﺪ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺩﻏﺪﻏﺔ ﻣﻦ ﺧﺒﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪.‬‬ ‫ﺧـﻮﺩ ﻣﻦ ﻫﻢ ﺁﺩﻣﻰ ﺑﻰﺍﻃﻼﻉ ﺍﺯ ﻣﺴـﺎﺋﻞ ﻓﺮﻫﻨﮕﻰ ﻧﻴﺴـﺘﻢ؛ ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﺍﺯ ﻣﺴـﺎﺋﻞ ﻛﺸـﻮﺭ ﻧﻴﺰ‬ ‫ﻫﻴﭻﮔﺎﻩ ﺑﻰﺧﺒﺮ ﻧﺒﻮﺩﻩﺍﻡ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﺣﻘﻴﻘﺘﺎً ﺩﺭ ﺑﺎﺏ ﻓﺮﻫﻨﮓ‪ ،‬ﺍﺣﺴﺎﺱ ﻧﮕﺮﺍﻧﻰ ﻋﻤﻴﻘﻰ ﺩﺍﺭﻡ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﺩﺭ ﺍﺛﺮ ﺗﺮﺑﻴﺖﻫﺎﻯ ﺍﻭﻟﻴﺔ ﺍﺳﻼﻣﻰ‪ ،‬ﺍﺣﺴﺎﺱ ﻣﺒﺎﺭﻛﻰ ﺩﺭ ﻣﺎ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺑﻮﺩ‪ .‬ﺑﻌﺪ ﻫﻢ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ‬ ‫ﻣﻨّﺖ ﮔﺬﺍﺷﺖ ﻭ ﻛﺴﻰ ﻣﺜﻞ ﺍﻣﺎﻡ‪ 1‬ﺭﺍ ﺑﺮ ﻣﺎ ﮔﻤﺎﺷﺖ ﻭ ﺍﻳﺸﺎﻥ ﺑﺎ ﻭﺟﻮﺩ ﻭ ﺣﺮﻛﺖ ﺧﻮﺩ‪ ،‬ﺁﻥ ﺍﺣﺴﺎﺱ‬ ‫ﺭﺍ ﻛﻪ ﺍﺣﺴـﺎﺱ ﺍﻣﻴﺪ ﺑﻪ ﺁﻳﻨﺪﻩ ﺍﺳـﺖ‪ ،‬ﺩﺭ ﻣﺎ ﺗﻘﻮﻳﺖ ﻛﺮﺩ‪ .‬ﻣﻦ ﺧﺪﺍ ﺭﺍ ﺷـﺎﻛﺮﻡ ﻛﻪ ﺣﺘﻰ ﺑﺮﺍﻯ ﻳﻚ‬ ‫ﻟﺤﻈﻪ ﻫﻢ‪ ،‬ﺍﻣﻴﺪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻫﻤﻴﻦ ﻋﺮﺻﺔ ﭘﺮ ﺩﻏﺪﻏﻪ ﺍﺯ ﺩﺳﺖ ﻧﺪﺍﺩﻩﺍﻡ‪ .‬ﺍﮔﺮ ﺗﻼﺷﻰ ﻣﻰﻛﻨﻢ‪ ،‬ﺣﺮﻓﻰ‬ ‫ﺑﺮ ﺯﺑﺎﻥ ﻣﻰﺁﻭﺭﻡ ﻭ ﺩﺳـﺖ ﺑﻪ ﺍﻗﺪﺍﻣﻰ ﻣﻰﺯﻧﻢ‪ ،‬ﻫﻤﻪ ﻧﺎﺷـﻰ ﺍﺯ ﺁﻥ ﺍﻣﻴﺪ ﺍﺳﺖ‪ .‬ﺍﻥﺷﺎءﺍﷲ ﻭ ﺑﻪ ﻓﻀﻞ‬ ‫ﭘﺮﻭﺭﺩﮔﺎﺭ‪ ،‬ﺭﻭﺯﺑﻪﺭﻭﺯ ﻫﻢ ﺑﻪ ﺍﻳﻦ ﺗﻼﺵ ﻭ ﺍﻗﺪﺍﻡ ﻭ ﺣﺮﻛﺖ ﺧﻮﺍﻫﻢ ﺍﻓﺰﻭﺩ‪ .‬ﻛﻤﺎ ﺍﻳﻨﻜﻪ ﭼﻮﻥ ﺍﻣﻴﺪﻭﺍﺭﻡ‪،‬‬ ‫ﺍﺯ ﺍﻭﻝ ﺍﻧﻘﻼﺏ ﺗﺎ ﺍﻣﺮﻭﺯ ﻫﻢ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺭﻭﻧﺪ‪ ،‬ﺭﻭﺯﺑﻪﺭﻭﺯ ﺗﻼﺵ ﻭ ﺣﺮﻛﺖ ﺧﻮﺩ ﺭﺍ ﺑﻴﺸﺘﺮ ﻛﺮﺩﻩﺍﻡ‪.‬‬

‫ﺩﻏﺪﻏــﺔ ﻓﺮﻫﻨﮕــﻰ ﺷــﺒﻴﻪ‬ ‫ﺩﻏﺪﻏــﻪ ﺩﺭ ﻣﻴــﺪﺍﻥ ﺟﻨﮓ‬ ‫ﺍﺳــﺖ ﻭ ﺑــﻪ ﻣﻌﻨــﺎﻯ ﺭﻫﺎ‬ ‫ﻛﺮﺩﻥ ﺳــﻨﮕﺮ‪ ،‬ﻋﻘﺐﻧﺸﻴﻨﻰ‬ ‫ﻭ ﻧﺎﺍﻣﻴﺪﺷﺪﻥ ﻧﻴﺴﺖ‪.‬‬

‫ﺑـﺎ ﺍﻳﻦ ﻫﻤﻪ‪ ،‬ﺁﻥ ﺩﻏﺪﻏﻪ ﻛﻪ ﺷـﺒﻴﻪ ﺩﻏﺪﻏﻪ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺍﺳـﺖ‪ ،‬ﻭﺟـﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻣﻴﺪﺍﻥ ﺟﻨﮓ‪ ،‬ﺍﺯ‬ ‫ﺩﻏﺪﻏﺔ ﺑﺴـﻴﺎﺭﻯ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳـﺖ‪ .‬ﺍﻏﻠﺐ ﺷـﻤﺎ ﻻﺑﺪ ﺟﺒﻬﻪﺍﻯ ﻫﺴـﺘﻴﺪ ﻭ ﺍﻳـﻦ ﺭﺍ ﻣﻰﺩﺍﻧﻴﺪ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﺩﻏﺪﻏﺔ ﻣﻴﺪﺍﻥ ﺟﻨﮓ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ ﺭﻫﺎﻛﺮﺩﻥ ﺳـﻨﮕﺮ‪ ،‬ﻋﻘﺐﻧﺸﻴﻨﻰ ﻭ ﻧﺎﺍﻣﻴﺪ ﺷﺪﻥ ﻧﻴﺴﺖ؛ ﺩﻏﺪﻏﻪﺍﻯ‬ ‫ﺳﻮﺍﻯ ﺍﻳﻨﻬﺎﺳﺖ ﻛﻪ ﻫﻢ ﺩﺭ ﺧﻄﻮﻁ ﻣﻘﺪﻡ ﻭ ﻫﻢ ﺩﺭ ﻗﺮﺍﺭﮔﺎﻩﻫﺎ‪ ،‬ﺑﺎ ﺁﺩﻡ ﺍﺳﺖ‪ .‬ﻣﻦ ﻫﺮ ﺩﻭ ﺟﺎ ﺑﻮﺩﻩﺍﻡ‬ ‫ﻭ ﺩﺭ ﺍﻳﻦ ﻋﺮﺻﻪ ﺩﻏﺪﻏﺔ ﺟﺪﻯ ﺩﺍﺭﻡ‪.‬‬

‫ﻣــﺎ ﺑﺎﻳــﺪ ﻣﻘﻮﻟــﺔ ﻓﺮﻫﻨــﮓ ﺭﺍ ﺍﺯ ﻧﻮ ﺍﺭﺯﻳﺎﺑــﻰ ﻛﻨﻴﻢ‪ .‬ﻣﻦ ﺑﻪ ﺫﻫﻨــﻢ ﺍﻳﻦﻃﻮﺭ ﻣﻰﺭﺳــﺪ ﻛﻪ ﻣﺎ ﺩﺭ‬ ‫ﻧﻈــﺎﻡ ﺟﻤﻬــﻮﺭﻯ ﺍﺳــﻼﻣﻰ‪ ،‬ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮓ ﺭﺍ ﻗﺪﺭﻯ ﺩﺳــﺖ ﻛﻢ ﮔﺮﻓﺘﻪﺍﻳﻢ‪ .‬ﺑــﻪ ﻧﻈﺮ ﻣﻦ ﺗﺄﺛﻴﺮ‬ ‫ﻓﺮﻫﻨﮓ‪ ،‬ﻫﻢ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻚ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﻭ ﺗﻌﻴﻴﻦﻛﻨﻨﺪﻩ ﺩﺭ ﺭﻓﺘﺎﺭﻫﺎﻯ ﻓﺮﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻛﺸــﻮﺭ‬ ‫ﻭ ﺍﻣﺖﻣــﺎﻥ؛ ﻫﻢ ﺑﻪﻋﻨﻮﺍﻥ ﻳــﻚ ﺣﺎﻣﻞ ﺑﺮﺍﻯ ﺗﺄﺛﻴﺮﺍﺕ ﻭ ﺍﺛﺮﮔﺬﺍﺭﻱﻫﺎﻯ ﺳﻴﺎﺳــﻰ ـﮔﺮﺍﻳﺶﻫﺎﻯ‬ ‫ٌ‬ ‫ﻣﻐﻔﻮﻝﻋﻨﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺁﻧﭽﻨﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﻭ ﺷــﺎﻳﺪ ﻧﻴﺴــﺖ‪ .‬ﺣﺮﻑﻫﺎﻳﻰ ﺯﺩﻩ ﻣﻰﺷﻮﺩ‪،‬‬ ‫ﺳﻴﺎﺳــﻰـ‬ ‫ﭼﻴﺰﻫﺎﻳــﻰ ﻣﻰﮔﻮﻳﻴﻢ‪ ،‬ﺑﻨﺪﻩ ﺧﻮﺩﻡ ﻣﻄﺎﻟﺒــﻰ ﺭﺍ ﺯﻳﺎﺩ ﺗﻜﺮﺍﺭ ﻣﻰﻛﻨﻢ؛ ﻟﻴﻜﻦ ﺩﺭ ﻣﻘﺎﻡ ﻋﻤﻞ ﻣﻰﺑﻴﻨﻴﻢ‬ ‫ﻛﻪ ﺑﻬﺎﻯ ﺁﻧﭽﻨﺎﻧﻰ ﺩﺍﺩﻩ ﻧﻤﻰﺷﻮﺩ‪.‬‬ ‫‪78/9/23‬‬ ‫ﺩﻏﺪﻏﺔ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﻫﺘﻤﺎﻡ ﺑﻪ ﻣﺴــﺄﻟﺔ ﻓﺮﻫﻨﮓ‪ ،‬ﻳﻚﻭﻗﺖ ﻳﻚ ﺣﺎﻟﺖ ﺣﺴﺎﺳــﻴﺖ ﺷﺨﺼﻰ ﺍﺳﺖ؛‬ ‫ﻳﻚﻭﻗﺖ ﻫﻢ ﻧﺎﺷﻰ ﺍﺯ ﻧﮕﺮﺵ ﺑﻪ ﻓﺮﻫﻨﮓ ﺍﺳﺖ‪ .‬ﺣﺴﺎﺳﻴﺖ ﺷﺨﺼﻰ ﻭ ﮔﺮﺍﻳﺶﻫﺎﻯ ﻓﺮﺩﻯ‪ ،‬ﺁﻧﭽﻨﺎﻥ‬ ‫ﺍﻫﻤﻴﺖ ﻭ ﺍﺭﺯﺷــﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺁﻧﭽﻪ ﻣﻬﻢ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻣﺎ ﺑﺒﻴﻨﻴﻢ ﻭﺍﻗﻌ ًﺎ ﻓﺮﻫﻨﮓ ﭼﻪ ﺗﺄﺛﻴﺮﻯ ﺩﺭ‬ ‫ﺳﺮﻧﻮﺷــﺖ ﻛﺸﻮﺭ ﺩﺍﺭﺩ ﻭ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ ﻣﺴﺄﻟﺔ ﻓﺮﻫﻨﮓ ﻭ ﺣﺴﺎﺱ ﺑﻮﺩﻥ ﺑﺮ ﺭﻭﻯ ﺁﻥ‪ ،‬ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩﺍﻯ‬


‫ﻃﺮﺡ ﺩﻏﺪﻏﻪ ‪19‬‬

‫ﻛﻪ ﻫﻤﺔ ﻣﺎ ﺑﻪ ﺁﻥ ﻋﻼﻗﻤﻨﺪﻳﻢ ﻭ ﺑﺮﺍﻯ ﺁﻥ‪ ،‬ﻛﺎﺭ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﭼﻘﺪﺭ ﻣﻰﺗﻮﺍﻧﺪ ﻧﻘﺶ ﺍﻳﻔﺎ ﻛﻨﺪ‪.‬‬ ‫ﺑــﻪ ﻧﻈــﺮ ﻣﺎ ﺍﻳﻦﮔﻮﻧﻪ ﺍﺳــﺖ ﻛﻪ ﺑﺨﺶ ﻋﻤــﺪﺓ ﻓﺮﻫﻨﮓ‪ ،‬ﻫﻤــﺎﻥ ﻋﻘﺎﻳﺪ ﻭ ﺍﺧﻼﻗﻴــﺎﺕ ﻳﻚ ﻓﺮﺩ‬ ‫ﻳــﺎ ﻳﻚ ﺟﺎﻣﻌﻪ ﺍﺳــﺖ‪ .‬ﺭﻓﺘﺎﺭﻫﺎﻯ ﺟﺎﻣﻌﻪ ﻫﻢ ﻛــﻪ ﺟﺰﻭ ﻓﺮﻫﻨﮓ ﻋﻤﻮﻣــﻰ ﻭ ﻓﺮﻫﻨﮓ ﻳﻚ ﻣﻠﺖ‬ ‫ﺍﺳــﺖ‪ ،‬ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻫﻤﺎﻥ ﻋﻘﺎﻳﺪ ﺍﺳــﺖ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﻋﻘﺎﻳﺪ ﻳﺎ ﺍﺧﻼﻗﻴﺎﺕ‪ ،‬ﺭﻓﺘﺎﺭﻫﺎﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺷﻜﻞ‬ ‫ﻣﻰﺩﻫﻨــﺪ ﻭ ﺑﻪﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﻧــﺪ‪ .‬ﺧُ ﻠﻘﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﺭﻓﺘﺎﺭﻫــﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﺑﻪﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﻧﺪ ﻭ‬ ‫ﺧُ ﻠﻘﻴﺎﺕ ﻓﺮﺩﻯ‪ ،‬ﺑﺎﻋﺚ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻥ ﺭﻓﺘﺎﺭﻫﺎﻯ ﻓﺮﺩﻯ ﻣﻰﺷــﻮﻧﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺩﺭﺳــﺖ ﺍﺳــﺖ ﻛﻪ‬

‫ﻓﺮﻫﻨﮓ ﻭ ﺭﻓﺘﺎﺭﻫﺎﻯ ﺟﺎﻣﻌﻪ‬ ‫ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻋﻘﺎﻳﺪ ﻭ ﺍﺧﻼﻗﻴﺎﺕ‬ ‫ﺟﺎﻣﻌﻪ ﺍﺳﺖ‪.‬‬

‫ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮓ ﺩﺭ ﻣﻮﺍﺭﺩ ﺯﻳﺎﺩﻯ ﺷــﺎﻣﻞ ﺭﻓﺘﺎﺭﻫﺎ ﻫﻢ ﻣﻰﺷــﻮﺩ‪ ،‬ﻟﻴﻜﻦ ﺍﺳــﺎﺱ ﻭ ﺭﻳﺸﺔ ﻓﺮﻫﻨﮓ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺳــﺖ ﺍﺯ ﻋﻘﻴﺪﻩ ﻭ ﺑﺮﺩﺍﺷــﺖ ﻭ ﺗﻠﻘﻰ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻭﺍﻗﻌﻴﺎﺕ ﻭ ﺣﻘﺎﻳﻖ ﻋﺎﻟﻢ‪ ،‬ﻭ ﻧﻴﺰ ﺧُ ﻠﻘﻴﺎﺕ‬ ‫ﻓﺮﺩﻯ ﻭ ﺧُ ﻠﻘﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻣﻠﻰ‪.‬‬ ‫‪79/9/19‬‬

‫ﻣﻦ ﺍﻳﻦﻃﻮﺭ ﺍﺣﺴﺎﺱ ﻣﻰﻛﻨﻢ ﻛﻪ ﻫﻤﺔ ﺭﻓﺘﺎﺭﻫﺎﻯ ﻓﺮﺩﻯ ﻭ‬ ‫ﺟﻤﻌﻰ ﻣﺎ ﺑﻪﻋﻨﻮﺍﻥ ﻣﺴﺆﻭﻝ ﻭ ﺭﻓﺘﺎﺭﻫﺎﻯ‬ ‫ِ‬ ‫ﻣﻠﺖﻣــﺎﻥ‪ ،‬ﺗﺤــﺖ ﺗﺄﺛﻴﺮ ﺩﻭ ﻣﺠﻤﻮﻋﻪ ﻋﻮﺍﻣﻞ ﺍﺳــﺖ؛ ﻳﻚ ﻣﺠﻤﻮﻋﻪ‪ ،‬ﺁﻥ ﺍﺳــﺘﻌﺪﺍﺩﻫﺎ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﻭ‬ ‫ﺍﻳﻨﻬﺎﺳﺖ؛ ﻫﻮﺵ‪ ،‬ﺗﻮﺍﻧﺎﻳﻲﻫﺎ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﻣﺮﺩﻡ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﻳﻚ ﻓﺮﺩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻣﻰﮔﻴﺮﻳﻢ‪،‬‬ ‫ﻳﻚ ﻗﺴﻤﺖ ﺍﺯ ﺗﻼﺵ ﻭ ﻓﻌﺎﻟﻴﺘﺶ ﺩﺭ ﻫﺮ ﻣﻴﺪﺍﻧﻰ ﺍﺯ ﻣﻴﺪﺍﻥﻫﺎ‪ ،‬ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻭ ﺗﻮﺍﻧﺎﻳﻲﻫﺎ‬ ‫ﻭ ﻇﺮﻓﻴﺖﻫﺎﻯ ﻭﺟﻮﺩﻯ ﺧﻮﺩﺵ ﻳﺎ ﻓﻀﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﺪ‪ .‬ﺑﺨﺶ ﺩﻭﻡ‪ ،‬ﺁﻥ ﻋﺎﻣﻞ‬ ‫ﻣﺆﺛﺮ ﻭ ﺟﻬﺖﺩﻫﻨﺪﺓ ﺫﻫﻨﻴﺖ ﺍﺳــﺖ‪ .‬ﻣﺮﺍﺩ ﻣﺎ ﺍﺯ ﻓﺮﻫﻨﮓ‪ ،‬ﻫﻤﺎﻥ ﺫﻫﻨﻴﺖﻫﺎﺳﺖ‪ .‬ﻫﺮﺟﺎ ﻛﻪ ﻣﻦ ﺗﻌﺒﻴﺮ‬ ‫ﻓﺮﻫﻨــﮓ ﺭﺍ ﺑﻪﻛﺎﺭ ﻣﻰﺑﺮﻡ‪ ،‬ﻣﺮﺍﺩﻡ ﺁﻥ ﻣﻌﻨﺎﻯ ﻋﺎ ّﻡ ﻓﺮﻫﻨﮓ ﺍﺳــﺖ؛ ﻳﻌﻨﻰ ﺁﻥ ﺫﻫﻨﻴﺖﻫﺎﻯ ﺣﺎﻛﻢ ﺑﺮ‬ ‫ﻭﺟﻮﺩ ﺍﻧﺴــﺎﻥ ﻛﻪ ﺭﻓﺘﺎﺭﻫﺎﻯ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﻤﺘﻰ ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﺪ ـﺗﺴﺮﻳﻊ‪ ،‬ﻳﺎ ُﻛﻨﺪ ﻣﻰﻛﻨﺪـ ﺍﻳﻦ‪ ،‬ﺣﺪﺍﻗﻞ‬ ‫ﻧﻴﻤﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺗﻌﻴﻴﻦﻛﻨﻨﺪﻩ ﻭ ﭘﻴﺶﺑﺮﻧﺪﻩ ﻭ ﺟﻬﺖﺩﻫﻨﺪﻩ ﺑﻪ ﻫﻤﺔ ﺭﻓﺘﺎﺭﻫﺎﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻣﺴﺄﻟﻪ‪،‬‬ ‫ﻛﺎﻣ ً‬ ‫ﻼ ﻣﺤﺴــﻮﺱ ﺷــﻮﺩ ﻭ ﺁﻥ ﻧﮕﺮﺍﻧﻰ ﻛﻪ ﺩﺭ ﺫﻫﻦ ﺑﻨﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻴﺸﺘﺮ ﻭﺍﺿﺢ ﮔﺮﺩﺩ ـﻛﻪ ﭼﺮﺍ ﮔﺎﻫﻰ‬ ‫ﺍﻭﻗﺎﺕ ﺑﻪ ﺍﻳﻦ ﻣﺴــﺄﻟﻪ‪ ،‬ﺯﻳــﺎﺩ ﻣﻰﭘﺮﺩﺍﺯﻡـ ﻳﻚ ﺟﺒﻬﺔ ﺟﻨﮓ ﺭﺍ ﻓــﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﻛﻪ ﻳﻚ ﻣﺠﻤﻮﻋﻪ‬ ‫ﺳــﺮﺑﺎﺯ‪ ،‬ﺑﺎ ﻓﺪﺍﻛﺎﺭﻯ‪ ،‬ﺑــﺎ ﻗﺪﺭﺕ ﺗﺼﻤﻴﻢ‪ ،‬ﺑﺎ ﺍﺭﺍﺩﻩ ﻭ ﺑﺎ ﺍﻳﺴــﺘﺎﺩﮔﻰ ﻣﻰﺟﻨﮕﻨــﺪ؛ ﻣﺜﻞ ﺟﻨﮕﻰ ﻛﻪ ﻣﺎ‬ ‫ﻫﺸﺖ ﺳــﺎﻝ ﺩﺭ ﺟﺒﻬﻪ ﺩﺍﺷﺘﻴﻢ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺷﻤﺎ ﻭﺍﺭﺩ ﻣﻨﻄﻘﻪﺍﻯ ﻣﻰﺷﺪﻳﺪ‪ ،‬ﻣﻰﺩﻳﺪﻳﺪ ﻳﻚ ﻣﺸﺖ‬ ‫ﺟﻮﺍﻥ ﻣﺆﻣﻦ ﺣﺰﺏﺍﻟﻠﻬﻰ ﻓﺪﺍﻛﺎ ِﺭ ﺍﺯ ﺟﺎﻥﮔﺬﺷــﺘﻪ‪ ،‬ﺍﻳﺴــﺘﺎﺩﻩﺍﻧﺪ ﻭ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﺯ ﻫﺮ ﻛﺪﺍﻡ ﺳﺆﺍﻝ‬ ‫ﻣﻰﻛﺮﺩﻳﺪ ﭼﺮﺍ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﻨﻴﺪ‪ ،‬ﻣﻰﮔﻔﺖ ﻭﻇﻴﻔﺔ ﻣﻦ ﺍﺳــﺖ‪ .‬ﺍﻣﺎﻡ ﮔﻔﺘﻨﺪ‪ ،‬ﺩﺳــﺘﻮﺭ ﺩﻳﻨﻰ ﻣﻦ ﺍﺳﺖ‪.‬‬ ‫ﺩﺷﻤﻦ ﺑﻪ ﻛﺸﻮﺭ ﻣﻦ ﺗﺠﺎﻭﺯ ﻛﺮﺩﻩ‪ ،‬ﻣﺮﺯﻫﺎ ﻭ ﻧﺎﻣﻮﺱ ﻣﺮﺍ ﺗﻬﺪﻳﺪ ﻣﻰﻛﻨﺪ‪ .‬ﻣﺎ ﻣﻠﺖ ﺯﻧﺪﻩﺍﻯ ﻫﺴﺘﻴﻢ ﻭ‬ ‫ﺑﺎﻳﺪ ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﺩﻓﺎﻉ ﻛﻨﻴﻢ‪ .‬ﺍﻭ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺑﺎﻭﺭﻫﺎﻯ ﺫﻫﻨﻰ ﺭﺍ ﺑﺮﺍﻯ ﺷﻤﺎ ﺩﺭ ﻣﻴﺎﻥ ﻣﻰﮔﺬﺍﺭﺩ ﻛﻪ‬ ‫ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺧﺪﺍ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻗﻴﺎﻣﺖ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺷــﻬﺎﺩﺕ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺩﺳــﺘﻮﺭ ﺍﻣﺎﻡ‪ ،‬ﻟﺰﻭﻡ ﺍﻃﺎﻋﺖ ﺍﺯ ﺍﻣﺎﻡ‪،‬‬ ‫ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻣﺘﺠﺎﻭﺯ ﺑﻮﺩﻥ ﺍﻳﻦ ﺩﺷﻤﻦ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﻳﻨﻜﻪ ﻣﻦ ﻣﻠﺘﻰ ﻫﺴﺘﻢ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﺧﻮﺩﻡ ﺩﻓﺎﻉ ﻛﻨﻢ‪،‬‬ ‫ﺩﺭ ﺁﻥ ﻫﺴﺖ‪ .‬ﺍﻳﻦ ﻣﺠﻤﻮﻋﺔ ﺩﺭ ﻫﻢﺁﻣﻴﺨﺘﺔ ﺩﺭ ﻫﻢﺗﻨﻴﺪﺓ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺩﻳﻨﻰ‪ ،‬ﺩﺭ ﺑﻴﺎﻥ ﺍﻭ ﺑﺮﻭﺯ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺷــﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻣﻮﺟﺐ ﺷــﺪﻩ ﺍﺳﺖ ﺗﺎ ﺍﻳﻦ ﺟﻮﺍﻥ ﺑﺎﻳﺴﺘﺪ‪ ،‬ﺍﺯ ﺁﺳﺎﻳﺶ ﺧﺎﻧﻪﺍﺵ‪ ،‬ﺍﺯ‬

‫ﻓﺮﻫﻨﮓ ﻳﻌﻨﻰ ﺫﻫﻨﻴﺖﻫﺎﻯ‬ ‫ﺣﺎﻛﻢ ﺑﺮ ﻭﺟﻮﺩ ﺍﻧﺴــﺎﻥ ﻛﻪ‬ ‫ﺭﻓﺘﺎﺭﻫﺎﻯ ﺍﻭ ﺭﺍ ﺑﻪ ﺳــﻤﺘﻰ‬ ‫ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﺪ‪.‬‬


‫‪ 20‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺯﻧﺪﮔﻰ‪ ،‬ﺍﺯ ﺗﺤﺼﻴﻞ ﻭ ﺩﺍﻧﺸﮕﺎﻫﺶ ﺩﺳﺖ ﺑﻜﺸﺪ‪ ،‬ﺑﻪ ﺟﺒﻬﻪ ﺑﺮﻭﺩ ﻭ ﺟﺎﻥ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﺧﻄﺮ ﺑﻴﻨﺪﺍﺯﺩ؛‬ ‫ﺍﺣﻴﺎﻧ ًﺎ ﻫﻢ‪ ،‬ﻛﺸﺘﻪ ﻳﺎ ﻣﺠﺮﻭﺡ ﺷﻮﺩ ﻭ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ ﺑﺎ ﺁﻥ ﺑﺴﺎﺯﺩ؛ ﻛﻪ ﺍﻻﻥ ﺭﻭﻯ ﭼﺮﺥ‪ ،‬ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﻴﺪ‪.‬‬ ‫ﺣﺎﻻ ﺍﮔﺮ ﺩﺭ ﻫﻤﻴﻦ ﺣﺎﻟﻰ ﻛﻪ ﺍﻳﻦ ﺟﻮﺍﻥ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺣﺮﺍﺭﺕ ﻣﻰﺟﻨﮕﺪ‪ ،‬ﻳﻚ ﻧﻔﺮ ﺑﻴﺎﻳﺪ‪ ،‬ﺑﻨﺎ‬ ‫ﻛﻨﺪ ﺩﺭ ﺍﻳﻦ ﺑﺎﻭﺭﻫﺎ ﺧﺪﺷــﻪﻛﺮﺩﻥ ﻭ ﻣﺜ ً‬ ‫ﻼ ﺑﮕﻮﻳﺪ‪ ،‬ﺍﻳﻨﻜﻪ ﺷــﻤﺎ ﻣﻰﮔﻮﻳﻴﺪ ﺍﻳﻦ ﺩﺷﻤﻦ‪ ،‬ﻣﺘﺠﺎﻭﺯ ﺍﺳﺖ‪،‬‬

‫ﻳﻚ ﻣﻮﺟــﻮﺩ ﻓﻌﺎﻝ ﭘﻴﺶﺭﻭ‬ ‫ﺍﺛﺮﮔﺬﺍﺭ‪ ،‬ﺑﺎ ﺗﺒﺪﻳﻞ ﻣﺤﺘﻮﺍﻯ‬ ‫ﺫﻫﻨــﻰﺍﺵ‪ ،‬ﺑﻪ ﻳﻚ ﻣﻮﺟﻮﺩ‬ ‫ﻣﻨﻔﻌــﻞ ﻣﻨﻬــﺰﻡ ﺗﺒﺪﻳــﻞ‬ ‫ِ‬ ‫ﻣﻰﺷﻮﺩ‪.‬‬

‫»ﻣــﺪﺍﺩ ﺍﻟﻌﻠﻤــﺎء ﺍﻓﻀﻞ ﻣﻦ‬ ‫ﺩﻣﺎء ﺍﻟﺸﻬﺪﺍء«‬

‫ﺟﻮﺍﻧــﺎﻥ ﻃﻠﺒــﻪ ﺩﺭ ﻣﻴــﺪﺍﻥ‬ ‫ﺟﻨﮓ ﺍﻧﺴﺎﻥﻫﺎﻯ ﻣﺘﺰﻟﺰﻝ ﺭﺍ‬ ‫ﺑﻪ ﺍﻧﺴﺎﻥﻫﺎﻯ ﺍﻳﺴﺘﺎﺩﺓ ﺩﺍﺭﺍﻯ‬ ‫ﻣﻘﺎﻭﻣﺖ ﺗﺒﺪﻳﻞ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬

‫ﻓﺮﻫﻨﮓ ﻣﻔﻬﻮﻣﻰ ﺍﺳﺖ ﻛﻪ‬ ‫ﺩﻝ ﺍﻧﺴﺎﻥ ﺳﺮ‬ ‫ﺩﺭ ﺣﻘﻴﻘﺖ ﺑﺎ ِ‬ ‫ﻭ ﻛﺎﺭ ﺩﺍﺭﺩ‪.‬‬

‫ﭼﻪ ﺗﺠﺎﻭﺯﻯ؟ ﻣﺎ ﺍﻭﻝ ﺣﻤﻠﻪ ﻛﺮﺩﻳﻢ! ﺷﺮﻭﻉ ﻛﻨﺪ ﺩﺭ ﺫﻫﻨﻴﺖ ﺍﻭ ﺭﺧﻨﻪﻛﺮﺩﻥ ﻭ ﺍﻋﺘﻘﺎﺩ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﺘﺠﺎﻭﺯ‬ ‫ﺑﻮﺩﻥ ﺍﻳﻦ ﺩﺷــﻤﻦ ﻭ ﺑﻪ ﻓﻀﻴﻠﺖ ﻭ ﺍﺭﺯﺵ ﺷــﻬﺎﺩﺕ‪ ،‬ﺿﻌﻴﻒ ﻛﻨﺪ؛ ﺍﻋﺘﻘﺎﺩ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﻳﻨﻜﻪ ﻭﻗﺘﻰ ﺍﻣﺎﻡ‬ ‫ِ‬ ‫ﺩﺳﺘﻮﺭ ﺩﺍﺩ‪ ،‬ﺑﺎﻳﺪ ﺩﺳﺘﻮﺭ ﺍﻣﺎﻡ ﻋﻤﻞ ﺷﻮﺩ‪ ،‬ﺗﻀﻌﻴﻒ ﻛﻨﺪ؛ ﺍﻋﺘﻘﺎﺩ ﻭ ﺑﺎﻭﺭ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﻳﻨﻜﻪ ﻳﻚ ﻓﺮﺩ ﺑﺎﻳﺪ ﺍﺯ‬ ‫ﻣﺆﻣﻦ‬ ‫ﻛﺸﻮﺭ‪ ،‬ﺍﺯ ﻣﻴﻬﻦ ﻭ ﺍﺯ ﻣﺮﺯﻫﺎﻯ ﺧﻮﺩﺵ ﺩﻓﺎﻉ ﻛﻨﺪ‪ ،‬ﺿﻌﻴﻒ ﻛﻨﺪ؛ ﺧﺐ‪ ،‬ﺷﻤﺎ ﺑﺒﻴﻨﻴﺪ ﺍﻳﻦ ﺟﻮﺍﻥ‬ ‫ِ‬

‫ﺁﻣﺎﺩﻩﺍﻯ ﻛﻪ ﻣﺜﻞ ﮔﻠﻮﻟﺔ ﺳــﻮﺯﺍﻧﻰ ﺑﻪ ﺳــﻤﺖ ﺳﻴﻨﺔ ﺩﺷــﻤﻦ ﺣﺮﻛﺖ ﻣﻰﻛﺮﺩ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺗﺒﺪﻳﻞ ﺑﺎﻭﺭﻫﺎ‪،‬‬ ‫ﺗﺒﺪﻳﻞ ﺑﻪ ﭼﻪ ﻣﻰﺷــﻮﺩ؟ ﺑﻪ ﻳﻚ ﻣﻮﺟﻮﺩ ﭘﺸــﻴﻤﺎﻥ‪ ،‬ﻣﺘﺰﻟﺰﻝ‪ ،‬ﻣﺮ ّﺩﺩ ﻭ ﺍﺣﻴﺎﻧ ًﺎ ﭘﺸــﺖ ﺑﻪ ﺟﺒﻬﻪ ﻛﺮﺩﻩ‪،‬‬ ‫ﺗﺒﺪﻳﻞ ﻣﻰﺷــﻮﺩ‪ .‬ﻳﻌﻨﻰ ﻫﻤﻴﻦ ﺁﺩﻡ‪ ،‬ﻫﻤﻴﻦ ﺷــﺨﺼﻴﺖ‪ ،‬ﺑﺎ ﻫﻤﺎﻥ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ‪ ،‬ﺑﺎ ﻫﻤﺎﻥ ﻗﺪﺭﺕ ﺑﺪﻧﻰ‪،‬‬ ‫ﺑــﺎ ﻫﻤﺎﻥ ﻫﻮﺵ‪ ،‬ﺑﺎ ﻫﻤﺎﻥ ﺗﻮﺍﻧﻰ ﻛﻪ ﺍﺯ ﻟﺤﺎﻅ ﺟﺴــﻤﺎﻧﻰ ﻭ ﻣﻐــﺰﻯ ﻭ ﻗﺪﺭﺕ ﺍﺭﺍﺩﻩ ﻭ ﺗﺼﻤﻴﻢﮔﻴﺮﻯ‬ ‫ﺩﺍﺷــﺖ‪ ،‬ﺑﺎ ﺗﺒﺪﻳﻞ ﻣﺤﺘــﻮﺍﻯ ﺫﻫﻨﻰ ﺧﻮﺩﺵ‪ ،‬ﺍﺯ ﻳﻚ ﻣﻮﺟﻮﺩ ﻓﻌﺎﻝ ﭘﻴﺸــﺮ ِﻭ ﺍﺛﺮﮔﺬﺍﺭ‪ ،‬ﺗﺒﺪﻳﻞ ﺑﻪ ﻳﻚ‬ ‫ﻣﻮﺟﻮﺩ‬ ‫ﻣﻨﻔﻌﻞ ﻣﻨ َﻬﺰﻡ* ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺑﺴﻴﺎﺭ ﻭﺍﺿﺤﻰ ﺍﺳﺖ‪ .‬ﺧﺐ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ ﻛﺴﻰ ﻫﻢ ﺑﺮﻭﺩ‪،‬‬ ‫ِ‬

‫ﺁﻥ ﺍﺣﺴﺎﺳﺎﺕ‪ ،‬ﺁﻥ ﺍﻳﻤﺎﻥ ﻭ ﺁﻥ ﺑﺎﻭﺭ ﺭﺍ ﺩﺭ ﺍﻭ ﺗﻘﻮﻳﺖ ﻛﻨﺪ‪ ،‬ﻳﺎ ﺩﺭ ﻛﺴﻰﻛﻪ ﺁﻧﭽﻨﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﺍﻳﻦ ﺍﻳﻤﺎﻥ‬ ‫ﺭﺍ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩ ﻭ ﺍﺯ ﺍﻭ ﻳﻚ ﻣﻮﺟﻮﺩ ﺍﺛﺮﮔﺬﺍ ِﺭ ﻓﻌﺎﻝ ﭘﻴﺸﺮ ِﻭ ﺁﻧﭽﻨﺎﻧﻰ ﺑﺴﺎﺯﺩ‪.‬‬ ‫ِ **‬ ‫ﺍﻟﺸــﻬﺪﺍء«‬ ‫ﺍﻓﻀ ُﻞ ِﻣﻦ ِﺩﻣﺎ ِء ﱡ‬ ‫ﻣﺘﻨﺒﻪ ﺷــﺪﻡ ﻛﻪ ﺍﻳﻨﻜﻪ ﻣﻰﮔﻮﻳﻨــﺪ » ِﻣﺪﺍ ُﺩ ﺍﻟﻌﻠﻤﺎ ِء َ‬ ‫ﻣــﻦ ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ‪ّ ،‬‬

‫ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺁﻥ ﻋﺎﻟﻢ ﺍﺳﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﻣﺤﺘﻮﺍﻯ ﺫﻫﻦ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﭼﻴﺰﻯ ﻛﻨﺪ ﻛﻪ ﺍﺯ‬ ‫ﺍﻳﻦ ﺟﺴﻢ ـﺑﻪﺍﺻﻄﻼﺡ ﺭﺍﻳﺞ ﺍﻣﺮﻭﺯـ ﺍﺯ ﺍﻳﻦ ﺳﺨﺖﺍﻓﺰﺍ ِﺭ ﻣﻮﺟﻮ ِﺩ ﺑﺸﺮﻯ‪ ،‬ﻳﻚ ﺍﻧﺴﺎﻥ ﻣﺘﻌﺎﻟﻰ‪ ،‬ﻳﻚ ﺍﻧﺴﺎﻥ‬ ‫ﭘﻴﺸﺮﻭ ﻭ ﻳﻚ ﺍﻧﺴﺎﻥ ﻓﻌﺎﻝ ﻭ ﻣﻘﺎﻭﻡ ﺑﺴﺎﺯﺩ‪ .‬ﻳﻚ ﻋﺎﻟﻢ ﻣﻰﺗﻮﺍﻧﺪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﻜﻨﺪ؛ »ﻣﺪﺍﺩ ﺍﻟﻌﻠﻤﺎء«‪ ،‬ﻭﺍﻗﻌ ًﺎ‬

‫ﺍﻓﻀﻞ ﺍﺯ »ﺩﻣﺎء ﺍﻟﺸﻬﺪﺍء« ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺧﺎﻃﺮ ﺍﻳﻨﻜﻪ ﻫﻤﻴﻦ ﺟﻮﺍﻧﺎﻥ ﻃﻠﺒﺔ ﻣﺎ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ـﺁﻥ ﮔﺮﻭﻩ‬ ‫ﺭﺯﻣﻰ‪ ،‬ﺗﺒﻠﻴﻐﻰ ﻛﻪ ﻣﻦ ﺑﺎﺭﻫﺎ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺁﻧﺠﺎ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩﻡـ ﺑﻪ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﻣﻰﺭﻓﺘﻨﺪ ﻭ ﺍﻧﺴﺎﻥﻫﺎ ﻭ‬ ‫ﺁﺩﻡﻫﺎﻯ ﻣﻌﻤﻮﻟﻰ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﺁﺩﻡﻫﺎﻯ ﻣﻘﺎﻭﻡ ﻣﻰﻛﺮﺩﻧﺪ؛ ﺍﻧﺴــﺎﻥﻫﺎﻯ ﺳﺴــﺖ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﺁﺩﻡﻫﺎﻯ‬ ‫ﻗﺮﺹ‪ ،‬ﻭ ﺍﻧﺴﺎﻥﻫﺎﻯ ﻣﺘﺰﻟﺰﻝ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﺍﻧﺴﺎﻥﻫﺎﻯ ﺍﻳﺴﺘﺎﺩﺓ ﺩﺍﺭﺍﻯ ﻣﻘﺎﻭﻣﺖ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫‪78/9/23‬‬ ‫ﺩﺭﺍﻛﺔ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ؛ ﺑﺤﺚ ﺳﺎﺯﻧﺪﮔﻰ ﺷﺨﺼﻴﺖ‬ ‫ﺑﺤﺚ ﻓﺮﻫﻨﮓ ﺍﺳﺖ‪ ،‬ﺑﺤﺚ ﺫﻫﻦ ﺍﺳﺖ‪ ،‬ﺑﺤﺚ ﻗﻮﺓ ّ‬ ‫ﺍﻧﺴﺎﻥﻫﺎﺳﺖ ﻭ ﺧﻼﺻﻪ‪ ،‬ﺑﺤﺚ ﺩﻝ ﺍﺳﺖ‪ .‬ﺑﻪ ﻗﻮﻝ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭﻯ ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪:‬‬ ‫***‬ ‫ﺩِﻩ ﺑ َﻮﺩ ﺁﻥ‪ ،‬ﻧﻪ ﺩﻝ؛ ﻛﻪ ﺍﻧﺪﺭ ﻭﻯ ﮔﺎﻭ ﻭ ﺧﺮ ﺑﻴﻨﻰ ﻭ ﺿﻴﺎﻉ ﻭ ﻋﻘﺎﺭ!‬ ‫* )ﻩﺯﻡ(‪ ،‬ﺷﻜﺴﺖﺧﻮﺭﺩﻩ‬ ‫** ﻋﻮﺍﻟﻢﺍﻟﻌﻠﻮﻡ )ﺷﻴﺦ ﻋﺒﺪﺍﷲ ﺑﺤﺮﺍﻧﻰ(‪ /‬ﺝ‪ /2‬ﺹ‪185‬‬ ‫*** ﺳﻨﺎﻳﻰ ﻏﺰﻧﻮﻯ)‪545-473‬ﻕ(‪ ،‬ﺿﻴﺎﻉ ﻭ ﻋﻘﺎﺭ ﺑﻪ ﻣﻌﻨﻰ ﺁﺏ ﻭ ﺁﺑﺎﺩﻯ ﺍﺳﺖ‪.‬‬


‫ﻃﺮﺡ ﺩﻏﺪﻏﻪ ‪21‬‬

‫ﺍﮔﺮ ﺩﻝ‪ ،‬ﺩﻝ ﺑﺎﺷــﺪ‪ ،‬ﺩﺭ ﺁﻥ‪ ،‬ﻣﺘﺎ ِﻉ ﺑﺎﺏ ﺩﻝ ﻭﺟﻮﺩ ﺧﻮﺍﻫﺪ ﺩﺍﺷــﺖ‪ .‬ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺩِﻩ ﺑﺎﺷﺪ ﻭ ﺩﻝ ﻧﺒﺎﺷﺪ‪.‬‬ ‫ﺳﺎﺧﺘﻤﺎﻥ ﭼﻨﺪﻳﻦ ﻃﺒﻘﻪ‬ ‫ﺁﻥﻭﻗﺖ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ‪ ،‬ﭼﻮﺏ ﻭ ﺳﻨﮓ ﻭ ﺁﻫﻦ ﻭ ﻛﺸﺖﺯﺍﺭ ﻭ ﮔﺎﻭ ﻭ ﺧﺮ ﻭ‬ ‫ِ‬ ‫ﻭ ﺛــﺮﻭﺕ ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‪ ،‬ﻓﺮﺍﻭﺍﻥ ﺩﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺷــﺪ‪ .‬ﺷــﻤﺎ ﺑﺎ ﺩﻝ ﺑﻪ ﻣﻌﻨــﺎﻯ ﺣﻘﻴﻘﻰ ﻭ ﺻﺤﻴﺤﺶ‬ ‫ﻣﻮﺍﺟﻪ ﻫﺴﺘﻴﺪ‪.‬‬ ‫ﻣــﻦ ﺑﻪ ﺧﺎﻃــﺮ ﺍﻫﻤﻴﺘﻰ ﻛﻪ ﻣﻌﺘﻘــﺪﻡ ﺩﺭ ﺑﺎﺏ ﻣﻮﺿــﻮﻉ ﻓﺮﻫﻨﮓ ﻭ ﻧﻔﻮﺫ ﻓﺮﻫﻨﮕﻰ ﻭ ﺷــﺨﺼﻴﺖ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻭ ﻛﺎﺭﻯ ﻛﻪ ﺩﺷﻤﻨﺎﻥ ﻭ ﺩﻭﺳﺘﺎﻥ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﻜﻨﻨﺪ‪ ،‬ﻭﺟﻮﺩ ﺩﺍﺭﺩ ـﻛﻪ ﺣﻘﻴﻘﺘ ًﺎ‬ ‫ﺑــﺎ ﻫﻴــﭻ ﻛﺎﺭ ﺩﻳﮕﺮ ﻭ ﺑﺎ ﻫﻴﭻ ﺳــﺎﺯﻧﺪﮔﻰ ﻭ ﺑﻨﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﺁﻥ ﺭﺍ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴــﻪ ﻧﻤﻰﺩﺍﻧﻢـ ﺍﺯ ﺍﻭﺍﻳﻞ‬ ‫ﺍﻧﻘــﻼﺏ ﺗﺎﻛﻨﻮﻥ‪ ،‬ﺍﺯ ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨــﮓ‪ ،‬ﺩﻏﺪﻏﻪ ﻭ ﻧﮕﺮﺍﻧﻰ ﻭ ﺩﻟﻬﺮﺓ ﺑﺴــﻴﺎﺭﻯ ﺩﺍﺭﻡ‪ .‬ﺍﻳﻦ ﺩﻏﺪﻏﻪ ﻭ‬ ‫*‬ ‫ﻧﮕﺮﺍﻧﻰ‪ ،‬ﮔﺎﻫﻰ ﺩﺭﻙ ﻣﻰﺷــﺪ‪ ،‬ﮔﺎﻫﻰ ﺩﺭﻙ ﻧﻤﻰﺷﺪ‪ .‬ﻣﻮﺍﺭﺩﻯ ﻛﻪ ﺩﺭﻙ ﻣﻰﺷﺪ‪ ،‬ﮔﺎﻫﻰ َﺗﺠﺎﻭﺏ‬ ‫ﻣﻰﺷﺪ‪ ،‬ﮔﺎﻫﻰ ﻧﻤﻰﺷﺪ‪.‬‬ ‫‪75/2/31‬‬ ‫ﻭﺍﻗﻌ ًﺎ ﺍﻣﺮﻭﺯ ﻣﺴــﺎﺋﻞ ﻓﺮﻫﻨﮕﻰ ﻛﺸﻮﺭ ﺯﻣﻴﻦ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻪ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻓﺮﻫﻨﮕﻰ ﻣﻰﺩﺍﻧﻨﺪ‪ ،‬ﻫﻤﻪ‬ ‫ﻧﺴــﺒﺖ ﺑﻪ ﻣﺴﺎﺋﻞ ﻓﺮﻫﻨﮕﻰ ﺍﻇﻬﺎﺭ ﺷﻮﻕ ﻭ ﻋﻼﻗﻪ ﻣﻰﻛﻨﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﻭ ﺍﻇﻬﺎﺭﺍﺗﺸﺎﻥ ﻣﻬﻢ‬ ‫ﻧﺸــﺎﻥ ﻣﻰﺩﻫﻨﺪ‪ ،‬ﺍﻣﺎ ﺣﻘﻴﻘﺘ ًﺎ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﻛﺸﻮﺭ‪ ،‬ﻣﺘﻨﺎﺳﺐ ﺑﺎ ﭘﻴﺸﺮﻓﺖ ﻭ ﺭﻳﺸﻪ ﺩﻭﺍﻧﺪﻥ ﺍﻧﻘﻼﺏ‬ ‫ﺩﺭ ﺟﺎﻣﻌﻪ ﻧﻴﺴــﺖ‪ .‬ﻣﺎ ﺍﻣﺮﻭﺯ ﺧﻴﻠﻰ ﻛﺎﺭﻫــﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺑﺎﻳﺪ ﻣﻰﻛﺮﺩﻳﻢ ﻛﻪ ﻧﻜﺮﺩﻳﻢ‪ ،‬ﺧﻴﻠﻰ ﺑﺮﻧﺎﻣﻪﻫﺎ‬ ‫ﺑﺎﻳﺪ ﻣﻰﺭﻳﺨﺘﻴﻢ ﻛﻪ ﻧﺮﻳﺨﺘﻴﻢ ﻭ ﺣﻘﻴﻘﺘ ًﺎ ﺩﺳﺘﻤﺎﻥ ﺍﺯ ﺧﻴﻠﻰ ﻛﺎﺭﻫﺎ ﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﻭ ﭼﻪ ﺩﺭ ﺧﺎﺭﺝ ﻛﺸﻮﺭ‬ ‫ﺧﺎﻟﻰ ﺍﺳﺖ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﻣﺴﺎﺋﻞ ﻓﺮﻫﻨﮕﻰ ﺣﻘﻴﻘﺘ ًﺎ ﺩﺭﺧﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ‪ ،‬ﺑﺎ ﺳﻌﺔﺻﺪﺭ ﻭ ﺍﻫﺘﻤﺎﻡ‬ ‫ﻭ ﺩﻝ‬ ‫ﺳﻮﺯﻯ ﻋﻤﻴﻖ ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ ﺧِﺒﺮﮔﻰ ﻭ ﻛﺎﺭﺷﻨﺎﺳﻰ ﺭﺳﻴﺪﮔﻰ ﺑﺸﻮﺩ‪.‬‬ ‫ِ‬ ‫ﻫﻤــﺔ ﻛﺎﺭﻫﺎ ﺭﺍ ﺧِﺒﺮﻩﻫﺎ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﻨﺪ؛ ﭼﺮﺍ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺧِﺒﺮﻩﻫﺎ ﻧﺒﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ ﻭ ﻫﺮﻛﺴــﻰ‬

‫ﻣﺴــﺎﺋﻞ ﻓﺮﻫﻨﮕــﻰ ﺑﺎﻳﺪ ﺑﺎ‬ ‫ﺳــﻌﺔ ﺻــﺪﺭ ﻭ ﺍﻫﺘﻤــﺎﻡ ﻭ‬ ‫ﺳــﻮﺯﻯ ﻋﻤﻴﻖ ﻭ ﻫﻤﺮﺍﻩ‬ ‫ﺩﻝ‬ ‫ِ‬ ‫ﺑــﺎ ﺧﺒﺮﮔﻰ ﻭ ﻛﺎﺭﺷﻨﺎﺳــﻰ‬ ‫ﺭﺳﻴﺪﮔﻰ ﺑﺸﻮﺩ‪.‬‬

‫ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﺸــﻮﺩ ﻭ ﭼﻴﺰﻯ ﺑﮕﻮﻳﺪ ﻭ ﻧﻈﺮﻯ ﺑﺪﻫﺪ ﻭ ﺍﻗﺪﺍﻣﻰ ﺑﻜﻨﺪ؟ ﻣﺘﺄﺳــﻔﺎﻧﻪ ﺧﻴﻠﻰ ﺍﺯ‬ ‫ﻛﺴﺎﻧﻰ ﻛﻪ ﻣﻰﺗﻮﺍﻧﻨﺪ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﻜﻨﻨﺪ‪ ،‬ﺑﻪ ﻛﺎﺭﻫﺎﻯ ﺍﺟﺮﺍﻳﻰ ﻭ ﻳﺎ ﺳﻴﺎﺳﻰ ﻣﺸﻐﻮﻟﻨﺪ‪ ،‬ﻳﺎ ﺣﺘﻰ ﺍﮔﺮ ﺑﺎ ﻧﺎﻡ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻫﻢ ﺣﻀﻮﺭ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﺎﻃﻦ ﻛﺎﺭ‪ ،‬ﻛﺎﺭ ﺳﻴﺎﺳﻰ ﺍﺳﺖ‪ .‬ﻳﻚﻭﻗﺖ ﺩﺭ ﻳﻜﻰ‪ ،‬ﺩﻭ ﺳﺎﻝ ﻗﺒﻞ‪ ،‬ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ‬ ‫ﻣﺠﻤﻮﻋﻪﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﻛﺸﻮﺭ ﺑﺎ ّﻧﻴﺎﺕ ﺧﻮﺑﻰ ﺗﺸﻜﻴﻞ ﺷﺪ‪ ،‬ﺑﺮﺍﻯ ﻛﺎﺭﻯ ﭘﻴﺶ ﻣﻦ ﺁﻣﺪﻧﺪ‪ .‬ﺩﺭ ﺁﻥﻭﻗﺖ‪ ،‬ﺑﻪ‬ ‫ﺁﻧﻬﺎ ﮔﻔﺘﻢ ﻛﻪ ﺑﻪ ﺷﻤﺎ ﺗﻮﺻﻴﻪ ﻣﻰﻛﻨﻢ ﺑﻪ ﻛﺎﺭ ﺳﻴﺎﺳﻰ ﻧﭙﺮﺩﺍﺯﻳﺪ‪ .‬ﻛﺎﺭ ﺳﻴﺎﺳﻰ‪ ،‬ﺍﻻﻥ ﺍﻳﻦ ﻫﻤﻪ ﻣﺘﺼ ّﺪﻯ ﻭ‬ ‫ﻣﺒﺎﺷﺮ ـﻭﺍﺭﺩ ﻭ ﻧﺎﻭﺍﺭﺩـ ﺩﺍﺭﺩ ﻭ ﺍﻟﺤﻤﺪﷲ ﭼﻮﻥ ﻛﺎﺭ ﺁﺳﺎﻧﻰ ﺍﺳﺖ‪ ،‬ﻫﻤﻪ ﻫﻢ ﻭﺍﺭﺩ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻌﺪ ﺍﺯ ﻳﻜﻰ‪،‬‬ ‫ﺩﻭ ﺭﻭﺯ ﻭ ﭼﻨﺪ ﺻﺒﺎﺣﻰ‪ ،‬ﺳﻴﺎﺳﻰ ﻣﻰﺷﻮﻧﺪ! ﺑﻪ ﺁﻧﻬﺎ ﮔﻔﺘﻢ ﻛﻪ ﺍﻳﻦ ﺧﻴﻠﻰ ﻃﺮﻓﺪﺍﺭ ﻭ ﻣﺸﺘﺮﻯ ﻭ ﻣﺮﺗﻜﺐ ﻭ‬ ‫ُﻣﻐ َﺘﺮﻑ** ﺩﺍﺭﺩ؛ ﺷﻤﺎ ﺑﺮﻭﻳﺪ ﺩﺭ ﺁﻥ ﺣﻴﻄﻪﺍﻯ ﻛﻪ ﺩﺍﺭﻳﺪ‪ ،‬ﺑﻪ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﭙﺮﺩﺍﺯﻳﺪ‪.‬‬

‫ﻣﻌﻨﺎﻯ ﺍﻳﻦ ﺗﻮﺻﻴﻪ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﺭﺷﺪ ﺳﻴﺎﺳﻰ ﺫﻫﻦ ﻣﺮﺩﻡ ﺗﻼﺵ ﻧﻜﻨﻴﺪ‪ .‬ﺧﻴﺮ‪ ،‬ﺍﻳﻦﻫﻢ ﻭﻇﻴﻔﺔ‬ ‫ﻫﻤﻪ ﺍﺳــﺖ‪ ،‬ﺍﻳﻦﻫﻢ ﺧﻮﺩﺵ ﻳﻚ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺗﻼﺵ ﻛﻨﺪ ﻣﺮﺩﻡ ﺭﺷﺪ ﺳﻴﺎﺳﻰ ﻭ‬ ‫* )ﺝﻭﺏ(‪ ،‬ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺟﻮﺍﺏ ﺩﺍﺩﻥ‬ ‫** )ﻍﺭﻑ(‪ ،‬ﺑﺎ ﻣﺸﺖ ﺁﺏ ﺑﺮﺩﺍﺭﻧﺪﻩ؛ ﺩﺭ ﺍﻳﻨﺠﺎ ﻳﻌﻨﻰ ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﺑﺎ ﻣﺸﺖ ﺍﺯ ﻛﺎﺭ ﺳﻴﺎﺳﻰ ﺁﺏ ﺑﺮﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺯﻳﺎﺩ ﻫﺴﺖ‪.‬‬

‫ﺭﺷــﺪ ﺳﻴﺎﺳــﻰ ﺫﻫــﻦ‬ ‫ﻣﺮﺩﻡ‪ ،‬ﺧــﻮﺩﺵ ﻳﻚ ﻛﺎﺭ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺍﺳــﺖ‪.‬‬


‫‪ 22‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻗﺪﺭﺕ ﺗﺤﻠﻴﻞ ﻭ ﺑﻴﻨﺶ ﺩﺭﺳــﺖ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪ ،‬ﺣﺎﻻ ﻭﻗﺘﻰ ﻛﺴــﻰ ﺑﻴﻨﺶ ﺳﻴﺎﺳــﻰ ﭘﻴﺪﺍ ﻛﺮﺩ‪ ،‬ﺩﺭﺳﺖ ﻭ‬ ‫ﻧﺎﺩﺭﺳــﺘﺶ ﺭﺍ ﺧﻮﺩﺵ ﺑﻌﺪﺍً ﺗﻌﻴﻴﻦ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺑﺎﻳﺪ ﻗﺪﺭﺕ ﺩﻳﺪ ﺣﻘﺎﻳﻖ ﺳﻴﺎﺳــﻰ ﺩﺭ ﻣﺮﺩﻡ ﺑﻪﻭﺟﻮﺩ‬ ‫ﺁﻳﺪ ﺗﺎ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﺟﺮﻳﺎﻥﻫﺎ ﻭ ﺣﻮﺍﺩﺙ ﺳﻴﺎﺳــﻰ ﮔﻴﺞ ﻧﺒﺎﺷــﻨﺪ‪ .‬ﺍﮔﺮ ﻣﺮﺩﻡ‪ ،‬ﻗﺪﺭﺕ ﺗﺤﻠﻴﻞ ﺩﺍﺷــﺘﻪ‬ ‫ﺑﺎﺷــﻨﺪ‪ ،‬ﺍﻳﻦ ﻣﻤﻠﻜﺖ ﻭ ﺍﻧﻘــﻼﺏ ﺭﺍ ﺑﻴﻤﻪ ﻭ ﺗﻀﻤﻴﻦ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻫﺮ ﺣﺎﺩﺛــﻪﺍﻯ ﻛﻪ ﺩﺭ ﺟﺎﻳﻰ ﺑﻪﻭﺟﻮﺩ‬

‫ﺗﻮﺻﻴﻪ ﺑﻪ ﭘﺮﻫﻴﺰ ﺍﺯ ﻛﺎﺭﻫﺎﻯ‬ ‫ﺍﺟﺮﺍﻳﻰ ﺳﻴﺎﺳﻰ‬ ‫ﺑﺎﻧﺪﻯ ﻭ‬ ‫ِ‬ ‫ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﻣﻬﻤﺘﺮ ﺍﺯ ﻛﺎﺭ‬ ‫ﺳﻴﺎﺳﻰ ﺍﺳﺖ‪.‬‬

‫ﻣﻰﺁﻳﺪ‪ ،‬ﻣﺮﺩﻡ ﺑﺎﻳﺪ ﺑﺘﻮﺍﻧﻨﺪ ﺩﻭﺭ ﻭ ﺑﺮ ﺣﺎﺩﺛﻪ ﺭﺍ ﻳﻚ ﺧﺮﺩﻩ ﻧﮕﺎﻩ ﻛﻨﻨﺪ ﻭ ﺑﻔﻬﻤﻨﺪ ﻗﻀﻴﻪ ﭼﻴﺴــﺖ‪ .‬ﺍﻳﻦ‪،‬‬ ‫ﻭﺍﻗﻌ ًﺎ ﺧﻴﻠﻰ ﻣﻬﻢ ﺍﺳــﺖ‪ .‬ﻣﺎ ﺍﻻﻥ ﻣﺘﺄﺳــﻔﺎﻧﻪ ﺍﻳﻦ ﺭﺍ ﻧﺪﺍﺭﻳﻢ ﻭ ﻳﺎ ﻛﻢ ﺩﺍﺭﻳــﻢ‪ .‬ﻫﺮﭼﻪ ﺧﻮﺩ ﺍﻧﻘﻼﺏ ﻭ‬ ‫ﺳــﻨﮕﻼﺥﻫﺎﻯ ﺁﻥ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﭘﻴﭻﻭﺗﺎﺏ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﭘﻴﺶﺑﺮﺩﻩ‪ ،‬ﺑﻪﺟﺎﻯ ﺧﻮﺩ ﻣﺤﻔﻮﻅ ﺍﺳــﺖ‪ ،‬ﺍﻣﺎ‪ ،‬ﻣﺎ‬ ‫ﻭ ﻣﺠﻤﻮﻋﻪﻫﺎﻯ ﻣﺎ ﻛﻤﺘﺮ ﺗﻼﺵ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻭﺍﻳﻞ ﺍﻧﻘﻼﺏ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺗﺎ ﭼﻨﺪ ﺳﺎﻟﻰ ﻛﺎﺭﻫﺎﻳﻰ‬ ‫ﻣﻰﺷــﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻣﺠﻤﻮﻋﻪﻫﺎ ﺗﻼﺵ ﻣﻰﻛﺮﺩﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﻟﺤﺎﻅ ﺑﻴﻨﺶ ﺳﻴﺎﺳــﻰ ﺟﻠﻮ ﺑﺒﺮﻧﺪ‪،‬‬ ‫ﺍﻣﺎ ﺣﺎﻻ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ‪ ،‬ﺧﻮﺩﺵ ﻳﻚ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ‪ .‬ﺗﻮﺻﻴﻪﺍﻡ ﺑﻪ ﺁﻥ ﻣﺠﻤﻮﻋﻪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺷﻤﺎ‬ ‫ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﺑﺎﻧﺪﻯ ﻭ‬ ‫ﺍﺟﺮﺍﻳﻰ ﺳﻴﺎﺳﻰ ﻭﺍﺭﺩ ﻧﺸﻮﻳﺪ ﻭ ﺑﻪ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﭙﺮﺩﺍﺯﻳﺪ ﻛﻪ ﻣﺘﺄﺳﻔﺎﻧﻪ ﻏﺮﻳﺐ‬ ‫ِ‬ ‫ﺍﺳــﺖ‪ .‬ﺣــﺎﻻ ﻫﻢ ﻣﻦ ﺑﻪ ﺁﻗﺎﻳﺎﻥ ﻋــﺮﺽ ﻣﻰﻛﻨﻢ ﻛﻪ ﻭﺍﻗﻌ ًﺎ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﻣﻬﻢ ﺍﺳــﺖ‪ .‬ﺑﻴﺶ ﺍﺯ ﻛﺎﺭ‬ ‫ﺳﻴﺎﺳﻰ‪ ،‬ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺷﻤﺎ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺍﻫﻤﻴﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺑﺴــﻴﺎﺭﻯ ﺍﺯ ﻣﺸﻜﻼﺗﻰ ﻛﻪ ﺑﻪ ﻧﻈﺮﻣﺎﻥ ﻣﻰﺭﺳﺪ ﺩﺭ ﺻﺤﻨﻪﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻳﺎ‬ ‫ﺣﺘﻰ ﺳﻴﺎﺳﻰ ﺩﺍﺭﻳﻢ‪ ،‬ﺍﮔﺮ ﻛﺎﻭﺵ ﻛﻨﻴﻢ‪ ،‬ﺑﻪ ﻣﺸﻜﻼﺕ ﻓﺮﻫﻨﮕﻰ ﺑﺮﻣﻰﮔﺮﺩﺩ‪ .‬ﺑﺎ ﺍﻳﻨﻜﻪ ﻧﻈﺎﻡ ﺟﻤﻬﻮﺭﻯ‬ ‫ﺍﺳــﻼﻣﻰ‪ ،‬ﺍﺯ ﺁﻏﺎﺯ‪ ،‬ﺑﺮ ﻳﻚ ﻣﺒﻨﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺑﻨﻴﺎﻥ ﺷﺪ ﻭ ﺭﻫﺒﺮ ﻭ ﭘﺪﻳﺪﺁﻭﺭﻧﺪﺓ ﺍﻳﻦ ﻧﻈﺎﻡ‪ ،‬ﻳﻚ ﻋﻨﺼﺮ‬ ‫ﺑﻴــﺶ ﺍﺯ ﻫﻤﻪﭼﻴﺰ ﻓﺮﻫﻨﮕﻰ ﺑﻮﺩ ﻭ ﻣﺴــﺆﻭﻻﻥ ﺍﻳﻦ ﻧﻈﺎﻡ ﻫﻢ ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﻣﺪﺕ‪ ،‬ﺗﻘﺮﻳﺒ ًﺎ ﻫﻤﻴﺸــﻪ‬ ‫ﻫﻤﻴﻦﻃــﻮﺭ ﺑﻮﺩﻩﺍﻧﺪ؛ ﺩﺭﻋﻴﻦﺣﺎﻝ ﺑﺎﻳﺪ ﺍﻋﺘﺮﺍﻑ ﻛﻨﻴﻢ ﻛﻪ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺁﻥ ﻛﺎﺭ ﻣﻄﻠﻮﺏ ﻭ‬ ‫ﻣــﻮﺭﺩ ﺍﻧﺘﻈﺎﺭ ﺭﺍ ﺧﻴﻠﻰ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻩﺍﻳﻢ‪ .‬ﻣﺠﻤﻮﻋــ ًﺎ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻣﺎ ﻛﻢﻛﺎﺭﻯ ﺩﺍﺭﻳﻢ؛ ﺣ ّﻘ ًﺎ‬ ‫ﺍﻳﻦ ﺭﺍ ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﻛﻨﻴﻢ‪.‬‬ ‫‪69/9/19‬‬ ‫ﺍﻳﻦ ﺩﻏﺪﻏﻪ ﺩﺭ ﺫﻫﻦ ﻣﻦ ﻫﺴﺖ ﻛﻪ ﻓﺮﻫﻨﮓ ﺟﻨﮓ ﻭ ﻓﺮﻫﻨﮓ ﺍﻧﻘﻼﺏ ﻭ ﺩﺭﺣﻘﻴﻘﺖ ﺭﻭﺣﻴﺔ ﺍﻧﻘﻼﺏ‬ ‫ـﺁﻥ ﺭﻭﺣﻴــﻪﺍﻯ ﻛــﻪ ﺩﺭ ﺟﻨﮓ‪ ،‬ﻣﻴﺪﺍﻧﻰ ﺑﺮﺍﻯ ﺭﺷــﺪ ﻭ ﺑﺎﻟﻨﺪﮔﻰ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺑــﻮﺩـ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﺩ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﺑﺎﻳــﺪ ﺑﻪ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺗﻮﻛﻞ ﻛﺮﺩ ﻭ ﺑﻪ ﺁﻳﻨﺪﻩ ﺧﻮﺵﺑﻴﻦ ﺑﻮﺩ؛ ﻛﻪ ﻣﻦ ﺣﻘﻴﻘﺘ ًﺎ ﺑﻪ ﺁﻳﻨﺪﻩ ﺧﻮﺵﺑﻴﻨﻢ ﻭ‬ ‫‪68/10/12‬‬

‫ﻧﻈــﺎﻡ ﺟﻤﻬﻮﺭﻯ ﺍﺳــﻼﻣﻰ‬ ‫ﺍﺯ ﺁﻏــﺎﺯ ﺑــﺮ ﻳــﻚ ﻣﺒﻨﺎﻯ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺑﻨﻴﺎﻥ ﺷﺪ‪.‬‬

‫ﻓﺮﻫﻨــﮓ ﺟﺎﻣﻌﻪ‪ ،‬ﺑــﺮ ﻣﺒﻨﺎﻯ‬ ‫ﺗﻔﻜﺮ ﻭ ﺭﻭﺣﻴﺔ ﺍﻧﻘﻼﺏ‪ ،‬ﺗﺤﻮﻝ‬ ‫ﻻﺯﻡ ﺭﺍ ﭘﻴﺪﺍ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺧﻴﻠﻰ ﺍﺯ ﺍﻓﻖﻫﺎ ﺭﺍ ﺧﻮﺏ ﻭ ﺭﻭﺷﻦ ﻣﻰﺑﻴﻨﻢ‪ .‬ﺑﻪ ﻫﺮ ﺟﻬﺖ‪ ،‬ﺍﻳﻦ ﺩﻏﺪﻏﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ 70/4/25.‬ﺁﻳﺎ ﻓﺮﻫﻨﮓ‬ ‫ﺟﺎﻣﻌــﻪ‪ ،‬ﺑﺮ ﻣﺒﻨــﺎﻯ ﺗﻔﻜﺮ ﻭ ﺭﻭﺣﻴﺔ ﺍﻧﻘﻼﺏ‪ ،‬ﺁﻥ ﺗﺤﻮﻝ ﻻﺯﻡ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﺳــﺖ؟ ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ ﺑﻠﻪ؛‬ ‫ﭼﻨﺎﻧﭽﻪ ﻛﺴــﻰ ﺑﺎ ژﺭﻑﻧﮕﺮﻯ ﺑﻪ ﻣﺴــﺄﻟﻪ ﻧﮕﺎﻩ ﻛﻨﺪ‪ ،‬ﺑﻌﻴﺪ ﺍﺳــﺖ ﻛﻪ ﺍﻳﻦ ﺭﺍ ﺍﺯ ﻣﺎ ﻗﺒﻮﻝ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﺧﻴﻠﻰ ﺗﻐﻴﻴﺮﺍﺕ‪ ،‬ﺍﻳﺠﺎﺩ ﺷــﺪﻩ‪ ،‬ﺍﻣﺎ ﻧﻤﻰﺷــﻮﺩ ﺍﺩﻋﺎ ﻛﺮﺩ ﻛﻪ ﺗﺤﻮﻝ ﻛﺎﻣﻞ ﻓﺮﻫﻨﮕﻰ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺷــﺎﻳﺪ ﻻﺯﻡ ﺑﺎﺷــﺪ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺳﻰ ﺳــﺎﻝ‪ ،‬ﭼﻬﻞ ﺳﺎﻝ ﻭ ﻳﺎ ﭘﻨﺠﺎﻩ ﺳــﺎﻝ‪ ،‬ﺍﻳﻦ ﺗﺤﻮﻝ ﺍﻧﺠﺎﻡ ﺷﻮﺩ‬ ‫ـﺣﺮﻓﻰ ﻧﻴﺴــﺖـ ﺍﻣﺎ ﺣﺮﻛﺖ ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ ﺟﻬﺖ ﺑﺎﺷــﺪ‪ .‬ﺑﻼﺷﻚ‪ ،‬ﻣﺎ ﺍﻣﺮﻭﺯ ﺭﺍ ﻛﻪ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﺑﺎﻳﺪ‬ ‫ﻣﺜﻞ ﺭﺍﻩﺭﻭﻳﻰ ﺑﺎﺷــﻴﻢ ﻛﻪ ﻭﻗﺘﻰ ﺩﺭ ﺳﺎﻋﺖ ﭘﻨﺠﻢ ﺣﺮﻛﺖ ﺧﻮﺩﺵ ﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺳﺎﻋﺖ ﺍﻭﻝ‬


‫ﻃﺮﺡ ﺩﻏﺪﻏﻪ ‪23‬‬

‫ﺑﻴﺸــﺘﺮ ﺭﻓﺘﻪ ﺑﺎﺷﺪ؛ ﺳﺎﻋﺖ ﺩﻫﻢ‪ ،‬ﺍﺯ ﺳــﺎﻋﺖ ﭘﻨﺠﻢ ﺑﺎﻳﺪ ﺑﻴﺸﺘﺮ ﺭﻓﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﺩﻳﺪﻳﺪ ﺑﻴﺸﺘﺮ ﻧﺮﻓﺘﻪ‪،‬‬ ‫ﭘﺲ ﻋﻴﺒﻰ ﺩﺭ ﻛﺎﺭ ﺍﺳﺖ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺭﻭﺯﺑﻪﺭﻭﺯ ﺑﻪ ﺁﻥ ﻓﺮﻫﻨﮓ ﺍﻧﻘﻼﺑﻰ ﺩﺭ ﻫﻤﺔ ﺷﺆﻭﻥ ﻧﺰﺩﻳﻚﺗﺮ ﺷﺪﻩ‬ ‫ﺑﺎﺷــﻴﻢ‪ .‬ﺍﮔﺮ ﺑﺒﻴﻨﻴﻢ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﺍﺗﻔﺎﻕ ﻧﻴﻔﺘﺎﺩﻩ‪ ،‬ﺑﺎﻳﺪ ﺍﺳــﺘﻨﺘﺎﺝ ﺑﻜﻨﻴﻢ ﻛﻪ ﻛﺎﺭ ﻭ ﺗﻼﺵ ﻓﺮﻫﻨﮕﻰ ﺩﺭ‬ ‫ﺟﺎﻣﻌﺔ ﺍﻧﻘﻼﺑﻰ ﻣﺎ‪ ،‬ﺑﻪ ﺧﻮﺑﻰ ﻭ ﻛﻤﺎﻝ ﻭ ﺳﻼﻣﺖ ﺍﻧﺠﺎﻡ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﻧﻘﺎﻳﺼﻰ ﺩﺍﺭﺩ‪ ،‬ﻛﻪ ﺁﻥ ﻧﻘﺎﻳﺺ‬ ‫ﺭﺍ ﺑﺎﻳﺪ ﺑﺮﻃﺮﻑ ﻛﻨﻴﺪ‪ .‬ﻣﺜﻞ ﻫﻤﺔ ﻣﺮﺩﻡ ﺩﻳﮕﺮﻯ ﻛﻪ ﻭﻗﺘﻰ ﻧﻘﺼﻰ ﺩﺭ ﻛﺎﺭﺷــﺎﻥ ﺑﺎﺷــﺪ‪ ،‬ﺧﻮﺩﻧﮕﺮﻯ ﻭ‬ ‫ﺑﺎﺯﻧﮕﺮﻯ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺭﺍﻩﻫﺎﻯ ﺟﺪﻳﺪ ﺭﺍ ﺟﺴﺘﺠﻮ ﻣﻰﻧﻤﺎﻳﻨﺪ‪ ،‬ﻋﻴﻮﺏ ﺭﺍ ﻣﻰﻓﻬﻤﻨﺪ ﻭ ﻋﻼﺝ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺑﺎﻳﺪ‬ ‫ﺑﺒﻴﻨﻴﻢ ﻣﺸﻜﻞ ﭼﻴﺴﺖ‪ ،‬ﺑﺎﻳﺪ ﻋﻴﻮﺏ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻴﻢ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭﻣﺎﻥ ﻧﻤﺎﻳﻴﻢ‪ .‬ﺑﺎﻳﺪ ﺭﺍﻩ ﺟﺪﻳﺪﻯ ﭘﻴﺪﺍ ﻛﻨﻴﻢ‬ ‫ﻭ ﺍﮔﺮ ﻣﻴﺎﻥﺑُﺮ ﻫﺴﺖ‪ ،‬ﺑﺰﻧﻴﻢ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺳﺮﻋﺖ‪ ،‬ﻛﻢ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺑﻴﺸﺘﺮﺵ ﻛﻨﻴﻢ‪.‬‬ ‫‪69/9/19‬‬ ‫ﺑﺎﻳﺪ ﻣﺴﺄﻟﺔ ﻓﺮﻫﻨﮓ ﺭﺍ ﺑﺎ ﻛﻠﻴﺘﺶ‪ ،‬ﻣﺴﺄﻟﺔ ﺍﻭﻝ ﺍﻳﻦ ﻛﺸﻮﺭ ﺑﻪﺣﺴﺎﺏ ﺁﻭﺭﺩ‪ .‬ﻣﺎ ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘﻴﻢ ﻓﺮﻫﻨﮓ‬ ‫ﺍﻳﻦ ﻛﺸــﻮﺭ ﺭﺍ ﺑﺎ ﭘﺎﻳﻪﻫﺎﻯ ﻣﺴــﺘﺤﻜﻢ ﻭ َﻗﻮﻳﻢ* ﻭ ﻧﻬﺎﺩﻫﺎﻯ ﺻﺤﻴﺤﻰ ﻛﻪ ﻛﺎﺭﺁﻳﻰ ﻻﺯﻡ ﺭﺍ ﺩﺍﺷــﺘﻪ‬

‫ﺑﺎﻳﺪ ﻣﺴــﺄﻟﺔ ﻓﺮﻫﻨــﮓ ﺭﺍ ﺑﺎ‬ ‫ﻛﻠﻴﺘــﺶ‪ ،‬ﻣﺴــﺄﻟﺔ ﺍﻭﻝ ﺍﻳﻦ‬ ‫ﻛﺸﻮﺭ ﺑﻪﺣﺴﺎﺏ ﺁﻭﺭﺩ‪.‬‬

‫ﺑﺎﺷﻨﺪ‪ ،‬ﭘﺸﺘﻴﺒﺎﻧﻰ ﻭ ﺗﻘﻮﻳﺖ ﻛﻨﻴﻢ‪ ،‬ﻛﺎﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﺭﻭﻯ ﻏﻠﺘﻚ ﺧﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ ﻭ ﭘﻴﺸﺮﻭﻯ ﺍﻳﻦ ﻛﺸﻮﺭ ﺩﺭ‬ ‫ﻫﻤﺔ ﺯﻣﻴﻨﻪﻫﺎﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﺗﻀﻤﻴﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﺎ ﻓﺮﻫﻨﮓ ﺭﺍ ﺍﺻﻼﺡ ﻭ ﺩﻧﺒﺎﻝ ﻧﻜﺮﺩﻳﻢ‪ ،‬ﺑﻪ‬ ‫ﺍﺣﺘﻤﺎﻝ ﺯﻳﺎﺩ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱﻫﺎﻳﻤﺎﻥ ﺍَﺑﺘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؛ ﻳﻌﻨﻰ ﻣﺪﺗﻰ ﺗﻼﺵ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﺯﺣﻤﺖ ﻣﻰﻛﺸﻴﻢ‪،‬‬ ‫ﺍﻣﺎ ﻧﻤﻰﺗﻮﺍﻧﻴﻢ ﺑﻪ ﻧﺘﺎﻳﺞ ﻗﻄﻌﻰ ﺁﻥ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﻴﻢ‪.‬‬ ‫‪75/9/20‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ ﻣﺴﺎﺋﻞ‪ ،‬ﺍﻣﺮﻭﺯ ﻭﺍﻗﻌﻴﺖﻫﺎﻳﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻣﻰﺧﻮﺍﻫﻢ ﺭﺍﺟﻊ ﺑﻪ ﺁﻧﻬﺎ ﻗﺪﺭﻯ ﺻﺤﺒﺖ‬ ‫ﻛﻨﻢ‪ .‬ﺍﻟﺒﺘﻪ ﻫﻴﭻ ﭘﻴﺸـﻨﻬﺎﺩ ﻋﻤﻠﻰ ﻫﻢ ﻧﺪﺍﺭﻡ‪ .‬ﭘﺲ‪ ،‬ﺍﺯ ﻣﻦ ﺗﻮﻗﻊ ﻫﻢ ﻧﻜﻨﻴﺪ ﻛﻪ ﺑﻨﺸـﻴﻨﻢ ﻭ ﺑﻪ ﺷـﻤﺎ‬ ‫ﭘﻴﺸﻨﻬﺎﺩ ﻋﻤﻠﻰ ﺑﺪﻫﻢ‪ .‬ﺍﻳﻦ ﺷﻤﺎﻳﻴﺪ ﻛﻪ ﺑﺎﻳﺪ ﻫﻢ ﭘﻴﺸﻨﻬﺎﺩ ﻋﻤﻠﻰ ﺑﺪﻫﻴﺪ ﻭ ﻫﻢ ﺧﻮﺩﺗﺎﻥ ﻋﻤﻞ ﻛﻨﻴﺪ‪.‬‬ ‫ﺑﺤﻤﺪﺍﷲ‪ ،‬ﻫﻤﺔ ﺷﻤﺎ ﻣﺴﺆﻭﻟﻴﺪ؛ ﻭ ﻣﻦ ﺁﻥ ﻣﻮﺿﻮﻉ ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ ﻧﻔﺮﻯ ﺭﺍ ﻛﻪ ﺍﻭﻝ ﺻﺤﺒﺘﻢ ﺩﺭﺑﺎﺭﺓ‬ ‫ﺷـﻤﺎ ﮔﻔﺘﻢ‪ ،‬ﻣﺒﺘﻨﻰ ﺑﺮ ﺗﻌﺎﺭﻑ ﻧﺒﻮﺩ؛ ﺑﻠﻜﻪ ﺍﻋﺘﻘﺎﺩﻡ ﺍﻳﻦ ﺍﺳـﺖ‪ .‬ﻣﻦ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﺭﺍ ﺩﺭﺑﺎﺭﺓ ﻛﺴـﺎﻧﻰ‬ ‫ﺍﺯ ﺷـﻤﺎ ﻛﻪ ﻣﻰﺷﻨﺎﺳـﻤﺘﺎﻥ‪ ،‬ﺭﺍﺳـﺦﺗﺮ ﺍﺯ ﻛﺴﺎﻧﻰ ﻛﻪ ﻧﻤﻰﺷﻨﺎﺳـﻢ‪ ،‬ﺩﺍﺭﻡ‪ .‬ﻟﺬﺍ ﻣﻰﺧﻮﺍﻫﻢ ﺑﺎ ﻫﻤﻴﻦ‬ ‫ﺍﺣﺴﺎﺳـﻰ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺷـﻤﺎ ﺩﺍﺭﻡ‪ ،‬ﺁﻥ ّ‬ ‫ﻣﻌﻨﻮﻯ ﺗﻜﻠﻴﻔﻰ ﺭﺍ ﻛﻪ ﺑﺮ ﮔﺮﺩﻥ ﺩﺍﺭﻳﺪ‪ ،‬ﺳـﻨﮕﻴﻦﺗﺮ ﻭ‬ ‫ﻗﻼﺩﺓ‬ ‫ِ‬ ‫ﻣﺤﻜﻢﺗﺮ ﻛﻨﻢ‪ .‬ﺍﻳﻦ ﺗﻜﻠﻴﻒ ﻣﻦ ﺍﺳﺖ‪ .‬ﺍﺻ ً‬ ‫ﻼ ﻣﻌﻨﺎﻯ ﺗﻜﻠﻴﻒ ﻫﻤﻴﻦ ﺍﺳﺖ؛ ﻳﻌﻨﻰ ُﻛﻠ َﻔﺖ** ﺭﺍ ﺑﺮ ﺩﻭﺵ‬

‫ﻛﺴﻰ ﺑﺎﺭ ﻛﺮﺩﻥ‪ .‬ﺧﺪﺍ‪ ،‬ﺑﺰﺭگﺗﺮﻳﻦ ﻣﻜﻠِّﻒ ﻭ ﺍﻧﺴﺎﻥ ﺑﺮﺗﺮﻳﻦ ﻣﻜﻠﱠﻒ ﺍﺳﺖ‪ .‬ﺑﺸﺮ ﺩﺭ ﺗﻜﻠﻴﻒ ـﺩﺭ ﻗﺒﻮﻝ‬ ‫ُﻛﻠﻔَﺖ ﻭ ﻗﺒﻮﻝ ﺯﺣﻤﺖـ ﺍﺳــﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﻗﻠﻪﻫﺎ ﺭﺍ ﻓﺘﺢ ﻛﻨﺪ‪ .‬ﻳﻚ ﻣﻠﺖ ﺍﮔﺮ ﺯﺣﻤﺖ ﻧﻜﺸــﺪ‪ ،‬ﺍﮔﺮ‬ ‫ﺗﻼﺵ ﻧﻜﻨﺪ ﻭ ﺍﮔﺮ ﺑﻪ ﺧﻮﺩﺵ ﺭﻧﺞ ﻧﺪﻫﺪ‪ ،‬ﺭﺍﺣﺘﻲﻫﺎﻯ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺁﻥ ﺭﻧﺞ ﺭﺍ ﻫﻢ ﺑﻪﺩﺳــﺖ ﻧﺨﻮﺍﻫﺪ‬ ‫ﺁﻭﺭﺩ‪.‬‬ ‫ﺭﺍﺣﺘﻰ ﻧﺎﺷــﻰ ﺍﺯ ﺗﻨﺒﻠﻰ ﺭﺍ ﺑﻪﺩﺳــﺖ ﻣﻰﺁﻭﺭﺩ‪ ،‬ﺍﻣﺎ ﺭﺍﺣﺘﻰ ﻧﺎﺷﻰ ﺍﺯ ﺗﻨﺒﻠﻰ‪ ،‬ﻣﺜﻞ ﺭﺍﺣﺘﻰ ﺑﻴﻤﺎﺭ ﺩﺭ‬ ‫ِ‬ ‫ﺑﺴــﺘﺮ ﺑﻴﻤﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭﺍﺯ ﻛﺸﻴﺪﻩ‪ ،‬ﺭﺍﺣﺖ ﺍﺳــﺖ‪ ،‬ﻛﺎﺭﻯ ﻫﻢ ﻧﻤﻰﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺳﺎﻟﻢ ﻧﻴﺴﺖ‪ .‬ﺭﺍﺣﺘﻰ‬ ‫ﻧﺎﺷــﻰ ﺍﺯ ﺯﺣﻤﺖ ﻭ ﺗﻼﺵ‪ ،‬ﻣﺜﻞ ﺭﺍﺣﺘﻰ ﺁﻥ ﻭﺭﺯﺵﻛﺎﺭﻯ ﺍﺳــﺖ ﻛﻪ ﻭﺭﺯﺷــﺶ ﺭﺍ ﻣﻰﻛﻨﺪ‪ ،‬ﺭﻧﺞ ﺭﺍ‬ ‫* )ﻕﻭﻡ(‪ ،‬ﺍﺳﺘﻮﺍﺭ‬ ‫** )ﻙﻝﻑ(‪ ،‬ﺳﺨﺘﻰ‪ ،‬ﺭﻧﺞ‪ ،‬ﻣﺸﻘﺖ‬

‫ﺑﺸــﺮ ﺩﺭ ﺗﻜﻠﻴــﻒ ﻭ ﻗﺒﻮﻝ‬ ‫ﺯﺣﻤﺖ ﺍﺳــﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ‬ ‫ﻗﻠﻪﻫﺎ ﺭﺍ ﻓﺘﺢ ﻛﻨﺪ‪.‬‬


‫‪ 24‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻣﻰﭘﺬﻳﺮﺩ‪ ،‬ﺑﻌﺪ ﻣﻰﺁﻳﺪ ﺑﺪﻧﺶ ﺭﺍ ﺷﺴﺘﺸــﻮ ﻣﻰﺩﻫﺪ‪ ،‬ﺍﺣﺴﺎﺱ ﺁﺳﺎﻳﺶ‪ ،‬ﺁﺭﺍﻣﺶ‪ ،‬ﻗﺪﺭﺕ‪ ،‬ﺭﻭﺣﻴﺔ ﺑﺎﺯ ﻭ‬ ‫ﺍﻗﺘﺪﺍﺭ ﺟﺴﻤﺎﻧﻰ ﻭ ﺭﻭﺣﻰ ﻣﻰﻛﻨﺪ‪.‬‬

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‫ﻭ ﻣﻦ ﺑﻪﻋﻨﻮﺍﻥ ﺑﻨﺪﺓ ﺧﺪﺍ‪ ،‬ﻣﻰﺧﻮﺍﻫﻢ ﺍﻣﺮﻭﺯ ﺗﻜﻠﻴﻒ ﺷﻤﺎ ﺭﺍ‬

‫ﺳـﻨﮕﻴﻦ ﻛﻨﻢ‪ .‬ﻟﺬﺍ‪ ،‬ﺑﺮﺧﻰ ﺍﺯ ﻭﺍﻗﻌﻴﺖﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﻣﻰﺩﺍﻧﻢ‪ ،‬ﻣﻰﮔﻮﻳﻢ‪ .‬ﺍﺯ ﻫﻤﻴﻦ ﺣﺎﻻ ﻋﺮﺽ ﻣﻰﻛﻨﻢ‪،‬‬ ‫ﻛـﻪ ﺧﻮ ِﺩ ﺷـﻤﺎ ﻫـﻢ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖﻫﺎ ﺭﺍ ﻣﻰﺩﺍﻧﻴﺪ‪ .‬ﻣﻨﺘﻬﺎ ﺩﺭ ﺷـﻨﻴﺪﻥ ﺍﺛﺮﻯ ﻫﺴـﺖ ﻛﻪ ﺩﺭ ﺩﺍﻧﺴـﺘﻦ‬ ‫ﻧﻴﺴﺖ‪ .‬ﻣﻰﺧﻮﺍﻫﻢ ﺑﺎ ﺍﻳﻨﻜﻪ ﺧﻮﺩﺗﺎﻥ ﻣﻰﺩﺍﻧﻴﺪ‪ ،‬ﺑﺎﺯ ﻫﻢ ﺑﺸﻨﻮﻳﺪ‪.‬‬


‫ﻓﺼﻞ ﺩﻭﻡ‬ ‫ﻣﻨﺸﺄ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ‬


‫ﻣﻨﺸﺄ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ‪27‬‬

‫ﺮﺏ ﺍﷲُ ﻣﺜَ ً‬ ‫ﺍﻟﺴﻤﺎ ِء«‬ ‫»ﺃﻟَﻢ ﺗَ َﺮ َﻛ َ‬ ‫ﻼ َﻛ ِﻠﻤ ًﺔ َﻃﻴﺒَ ًﺔ َﻛ َﺸﺠﺮ ٍﺓ َﻃﻴﺒَ ٍﺔ ﺃﺻ ُﻠﻬﺎ ٌ‬ ‫ﻴﻒ َﺿ َ‬ ‫ﺛﺎﺑﺖ ﻭ ﻓَﺮ ُﻋﻬﺎ ﻓﻲ ﱠ‬ ‫ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺟﺮﻳﺎﻥﻫﺎﻯ ﺯﻧﺪﮔﻰ ﻭ ﺗﺎﺭﻳﺦ ﺭﺍ ﺑﻪ ﺩﺭﺳــﺘﻰ ﺑﻪ ﺑﺸــﺮ ﺑﻔﻬﻤﺎﻧﺪ ﺍﻳﻦ ﺗﻤﺜﻴﻞ‬ ‫ﺭﺍ ﺩﺭ ﻗــﺮﺁﻥ ﻛﺮﻳــﻢ ﻣﻰﺁﻭﺭﺩ ﻛﻪ ﻫﺮ ﭘﺪﻳﺪﻩﺍﻯ‪ ،‬ﻫﺮ ﺟﺮﻳﺎﻧﻰ‪ ،‬ﻫــﺮ ﻓﻜﺮﻯ ﻭ ﻫﺮ ﻭﺍﻗﻌﻴﺘﻰ ﺩﺭ ﺟﺎﻣﻌﻪ ﻭ‬ ‫ﻃﻴﺐ ﻭ ﭘﺎﻛﻴﺰﻩ ﺑﺎﺷﺪ؛ ﻣﺎﻧﻨﺪ‬ ‫ﺩﺭ ﺗﺎﺭﻳﺦ ﺩﺭ ﺻﻮﺭﺗﻰ ﻣﻰﻣﺎﻧﺪ ﻭ ﺑﺎﺭﻭﺭ ﻣﻰﺷــﻮﺩ ﻛﻪ ﺩﺭ ﺍﺻﻞ ﻭ ﺭﻳﺸــﻪ‪ّ ،‬‬ ‫ﻃﻴﺐ ﻭ ﭘﺎﻛﻴﺰﻩ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﺩﺭﺧﺘﻰ ﻛﻪ ﺩﺭ ﺍﺻﻞ‪ ،‬ﺳﺎﻟﻢ ﺍﺳﺖ ﻭ ﺩﭼﺎﺭ ﻧﻘﺺ ﻭ ﺑﻴﻤﺎﺭﻯ ﻭ‬ ‫ﺩﺭﺧﺘﻰ ﻛﻪ ّ‬ ‫*‬

‫ﺭﺍﺯ ﻣﺎﻧــﺪﮔﺎﺭﻯ ﺩﺭ ﺗﺎﺭﻳــﺦ‬ ‫ﻭ ﺑﺎﺭﻭﺭ ﺷــﺪﻥ‪ ،‬ﺍﻳﻦ ﺍﺳــﺖ‬ ‫ﻛﻪ ﺍﺻﻞ ﻭ ﺭﻳﺸــﻪ‪ ،‬ﻃﻴﺐ ﻭ‬ ‫ﭘﺎﻛﻴﺰﻩ ﺑﺎﺷﺪ‪.‬‬

‫ﺁﻓﺖ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭﺧﺖ ﺩﺭ ﺯﻣﻴﻨﻰ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺩﺭﺧﺘﺎﻥ ﺭﺍ ﺑﺎﺭﻭﺭ ﺑﻜﻨﺪ‪ ،‬ﻏﺮﺱ ﻣﻰﺷﻮﺩ؛ ﺍﻳﻦﭼﻨﻴﻦ‬ ‫ﺩﺭﺧﺘﻰ ﺭﺷﺪ ﻣﻰﻛﻨﺪ ﻭ ﺑﺎﻗﻰ ﻣﻰﻣﺎﻧﺪ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ ﺷﻜﻮﻓﺎ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ ﻣﻴﻮﺓ ﺷﻴﺮﻳﻦ‬ ‫ﻭ ﻣﻄﻠﻮﺏ ﺭﺍ ﻣﻰﺩﻫﺪ ﻭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﻣﻰﺑﺮﺩ‪ .‬ﻳﻚ ﺣﺎﺩﺛﻪ‪ ،‬ﻳﻚ ﭘﺪﻳﺪﺓ ﺍﺟﺘﻤﺎﻋﻰ ﻫﻢ ﻫﻤﻴﻦﻃﻮﺭ‬ ‫ﺍﺳــﺖ‪ .‬ﻛﻠﻤﻪ ﻳﻌﻨﻰ ﻫﻤﺔ ﭘﺪﻳﺪﻩﻫﺎ ﻭ ﻫﻤﺔ ﺣﺎﺩﺛﻪﻫﺎ ﻭ ﻫﻤﺔ ﺍﻧﺪﻳﺸــﻪﻫﺎ ﻭ ﻋﻘﻴﺪﻩﻫﺎ ﻭ ﺧﻼﺻﻪ ﻫﻤﺔ‬ ‫ﻃﻴﺐ ﺑﺎﺷﺪ‪ ،‬ﺍﮔﺮ ﺳﺎﻟﻢ ﺑﺎﺷﺪ‬ ‫ﭼﻴﺰﻫﺎﻳﻰ ﺍﺳــﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻋﺎﻟﻢ ﺑﻪ ﺍﻧﺴــﺎﻥ ﺍﺭﺗﺒﺎﻃﻰ ﺩﺍﺭﺩ‪ .‬ﻛﻠﻤﻪ‪ ،‬ﺍﮔﺮ ّ‬ ‫ﻭ ﺍﮔﺮ ﻣﺎﻧﻨﺪ ﻧﻬﺎﻟﻰ ﻛﻪ ﺩﺭ ﺳــﺮﺯﻣﻴﻦ ﻣﻨﺎﺳﺒﻰ ﻏﺮﺱ ﻣﻰﺷﻮﺩ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﻣﻨﺎﺳﺐ ﺧﻮﺩ ﻗﺮﺍﺭ ﺑﮕﻴﺮﺩ‪،‬‬ ‫ﺭﺷــﺪ ﻣﻰﻛﻨﺪ‪ .‬ﻫﻤﺔ ﺟﺮﻳﺎﻥﻫﺎﻯ ﺗﺎﺭﻳﺦ ﺭﺍ ﻭ ﻫﻤﺔ ﺣﻮﺍﺩﺙ ﺭﺍ ﻣﻰﺷــﻮﺩ ﺑﺎ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻭ ﺑﺎ ﺍﻳﻦ ﻣﻌﻴﺎﺭ‪،‬‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﻣﺎﻧﺪﻥ ﻳﺎ ﻧﻤﺎﻧﺪﻧﺸﺎﻥ ﭘﻴﺶﺑﻴﻨﻰ ﻛﺮﺩ‪.‬‬ ‫‪58/12/24‬‬ ‫ﺍﻧﻘﻼﺏ ﻣﺎ ﺑﺴــﻴﺎﺭ ﻋﻈﻴﻢ ﻭ ﺑﺴــﻴﺎﺭ ﺑﺎﻻﺗﺮ ﻭ ﺑﺮﺗﺮ ﺍﺯ ﺗﻘﻮﻳﻢﻫﺎ ﻭ ﺗﻘﺪﻳﺮﻫﺎﻯ ﻧﺎﻇﺮﺍﻥ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺍﺳــﺖ‪ .‬ﺍﺯ‬ ‫ﻟﺤﺎﻅ ﺑﻨﻴﻪ‪ ،‬ﺑﺴــﻴﺎﺭ ﻗﻮﻯ ﺍﺳــﺖ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻨﻜﻪ ﻋﻠﻴﻪ ﺍﻳﻦ ﺍﻧﻘﻼﺏ‪ ،‬ﺗﻬﺎﺟﻢﻫﺎ ﻭ ﺿﺮﺑﻪﻫﺎ‬ ‫ﻭ ﻣﺤﺎﺻﺮﻩﻫﺎ‪ ،‬ﺑﻴﺶ ﺍﺯ ﻫﻤﺔ ﺍﻧﻘﻼﺏﻫﺎﻳﻰ ﻛﻪ ﻣﻦ ﻣﻰﺷﻨﺎﺳﻢ ﺑﻮﺩﻩ؛ ﺁﺳﻴﺐﭘﺬﻳﺮﻯ ﺍﻳﻦ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﺯ ﻫﻤﺔ‬

‫* ﺳــﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ‪ /‬ﺁﻳﻪ‪» :24‬ﺁﻳﺎ ﻧﺪﺍﻧﺴــﺘﻰ ﻛﻪ ﺧﺪﺍ ﭼﮕﻮﻧﻪ ﻣﺜﻠﻰ ﺯﺩﻩ ﺍﺳــﺖ؟ ﻛﻠﻤﻪ ﭘﺎﻙ ﻣﺎﻧﻨﺪ ﺩﺭﺧﺖ ﭘﺎﻙ ﺍﺳﺖ‪ ،‬ﺭﻳﺸﻪﺍﺵ ﺍﺳﺘﻮﺍﺭ ﻭ ﭘﺎﺑﺮﺟﺎ‬ ‫ﻭ ﺷﺎﺧﻪﺍﺵ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﺳﺖ«‪.‬‬

‫ﺁﺳﻴﺐﭘﺬﻳﺮﻯ ﺍﻳﻦ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﺯ‬ ‫ﻫﻤﺔ ﺍﻧﻘﻼﺏﻫﺎﻯ ﺑﺰﺭگ ﺩﻧﻴﺎ‬ ‫ﺑﻪﻣﺮﺍﺗﺐ ﻛﻤﺘﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬


‫‪ 28‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻧﻘﻼﺏﻫﺎﻯ ﺑﺰﺭگ ﺩﻧﻴﺎ ﺑﻪﻣﺮﺍﺗﺐ ﻛﻤﺘﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻦ ﻳﺎﺩﺩﺍﺷﺖ ﻛﺮﺩﻩﺍﻡ ﻛﻪ ﺍﻧﻘﻼﺑﻤﺎﻥ ﺭﺍ ﺑﺎ ﺳﻪ ﺍﻧﻘﻼﺏ‬ ‫ﻣﻌﺮﻭﻑ ـﻛﻪ ﻛﻢ ﻭ ﺑﻴﺶ ﺷﻤﺎ ﺁﻗﺎﻳﺎﻥ ﻣﻰﺷﻨﺎﺳﻴﺪـ ﻣﻘﺎﻳﺴﻪ ﻛﻨﻢ‪ .‬ﺍﻟﺒﺘﻪ ﻏﻴﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﻫﻢ ﻣﻮﺍﺭﺩﻯ ﻫﺴﺖ‪،‬‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﺳﻪ ﺍﻧﻘﻼﺏ‪ ،‬ﻣﻬﻢ ﺍﺳﺖ‪.‬‬ ‫‪2‬‬ ‫ﻳﻜﻰ »ﺍﻧﻘﻼﺏ ﻛﺒﻴﺮ ﻓﺮﺍﻧﺴــﻪ« ﺍﺳﺖ؛ ﺍﺯ ﺍﻧﻘﻼﺏﻫﺎﻯ ﺩﻭﺭﺩﺳﺖ ﺑﺎ ﺩﻭﻳﺴﺖﻭﺧﺮﺩﻩﺍﻯ ﺳﺎﻝ ﻓﺎﺻﻠﻪ‪.‬‬ ‫ﻳﻜﻰ »ﺍﻧﻘﻼﺏ ﺷﻮﺭﻭﻯ« ﺍﺳﺖ ﺩﺭ ﻓﺎﺻﻠﺔ ﺗﻘﺮﻳﺒ ًﺎ ﻧﺰﺩﻳﻚ ﺑﻪ ﻣﺎ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﺑﺰﺭگﺗﺮﻳﻦ ﺍﻧﻘﻼﺏﻫﺎﻯ‬ ‫ﻗﺮﻭﻥ ﺍﺧﻴﺮ ﺍﺳﺖ‪ .‬ﻳﻜﻰ ﻫﻢ ﻳﻚ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ‪ ،‬ﻳﻌﻨﻰ »ﺍﻧﻘﻼﺏ ﺍﻟﺠﺰﺍﻳﺮ« ﻛﻪ ﺣﻘﻴﻘﺘ ًﺎ ﺍﻧﻘﻼﺏ ﺑﻮﺩ‪.‬‬

‫ﻣﻘﺎﻳﺴﺔ ﺍﻧﻘﻼﺏﻫﺎ‪ ،‬ﻳﻚ ﻛﺎﺭ‬ ‫ﺷﻴﺮﻳﻦ ﻋﻠﻤﻰ ﺍﺳﺖ‪.‬‬ ‫ﺑﺴﻴﺎﺭ‬ ‫ِ‬

‫ﺑﻴﺴﺖ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‬ ‫ﻓﺮﺍﻧﺴــﻪ ﻓﻘــﻂ ﺷــﺨﺺ‬ ‫ﭘﺎﺩﺷــﺎﻩ ﺗﻐﻴﻴــﺮ ﻳﺎﻓﺘــﻪ ﻭ‬ ‫ﻫﻴﭻﻛــﺪﺍﻡ ﺍﺯ ﺁﺭﻣﺎﻥﻫﺎﻯ‬ ‫ﺍﻧﻘﻼﺏ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺁﺩﻡ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺍﻳﻦ ﻛﻮﺩﺗﺎﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﺳــﻢ ﺍﻧﻘــﻼﺏ‪ ،‬ﺩﺭ ﺁﻓﺮﻳﻘﺎ ﻭ ﺁﻣﺮﻳﻜﺎﻯ ﻻﺗﻴﻦ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‬ ‫ﻳــﺎ ﺁﻧﭽﻪ ﺩﺭ ﻫﻨﺪ ﺍﺗﻔﺎﻕ ﺍﻓﺘــﺎﺩ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﺧﻴﻠﻰ ﺍﻧﻘﻼﺏ ﺑﺪﺍﻧﺪ؛ ﻭﺍ ِّﻻ ﻣﻦ ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻦ ﻛﺸــﻮﺭﻫﺎﻳﻰ ﻛﻪ‬ ‫ﺍﻧﻘﻼﺏ ﻛﺮﺩﻧﺪ ﺭﺍ ـﻛﺸــﻮﺭﻫﺎﻯ ﺁﻓﺮﻳﻘﺎﻳﻰ ﻭ ﻏﻴﺮﺁﻓﺮﻳﻘﺎﻳﻰ‪ ،‬ﻣﻮﺯﺍﻣﺒﻴــﻚ‪ ،‬ﺯﻳﻤﺒﺎﺑﻮﻩ ﻭ‪...‬ـ ﺩﻳﺪﻩﺍﻡ؛ ﺍﮔﺮ‬ ‫ﺑﺸــﻮﺩ ﺍﺳﻢ ﺭﻭﻳﺪﺍﺩﻫﺎﻯ ﺳﻴﺎﺳﻰـ ﺍﺟﺘﻤﺎﻋﻰﺷﺎﻥ ﺭﺍ ﺍﻧﻘﻼﺏ ﮔﺬﺍﺷﺖ! ﻣﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﻧﺰﺩﻳﻚ ﻣﺸﺎﻫﺪﻩ‬ ‫ﻛﺮﺩﻳﻢ؛ ﻫﻴﭻﻛﺪﺍﻡ ﺁﻥﭼﻨﺎﻥ ﺧﺼﻮﺻﻴﺘﻰ ﻧﺪﺍﺭﻧﺪ ﻛﻪ ﺍﺻ ً‬ ‫ﻼ ﺑﺸــﻮﺩ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﺍﻧﻘﻼﺏ ﻣﺎ ﻣﻘﺎﻳﺴــﻪ ﻛﺮﺩ‪،‬‬ ‫ﺍﻣﺎ ﺍﻳﻦ ﺳﻪ ﺍﻧﻘﻼﺏ‪ ،‬ﺗﺎ ﺣﺪﻭﺩﻯ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴﻪﺍﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﻣﻘﺎﻳﺴﺔ ﺍﻳﻨﻬﺎ ﻫﻢ ﻳﻚ ﻛﺎﺭ ﺑﺴﻴﺎﺭ‬ ‫ﺷــﻴﺮﻳﻦ ﻋﻠﻤﻰ ﺍﺳــﺖ ﻭ ﭼﻘﺪﺭ ﺧﻮﺏ ﺍﺳﺖ ﻛﻪ ﻛﺴﺎﻧﻰ ﻫﻢ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﻜﻨﻨﺪ‪ .‬ﻫﻢ ﻋﻠﻤﻰ ﺑﻪ ﻣﻌﻨﺎﻯ‬ ‫ِ‬ ‫ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ ﺍﺳﺖ‪ ،‬ﻫﻢ ﻋﻠﻤﻰ ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﺎﺭﻳﺨﻰ‪.‬‬ ‫ﺷــﻤﺎ ﺑﻴﺴﺖ ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﻛﺒﻴﺮ ﻓﺮﺍﻧﺴﻪ‪ ،‬ﺑﻴﺴﺖ ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﻛﺘﺒﺮ‪ ،‬ﻭ ﺑﻴﺴﺖ ﺳﺎﻝ‬ ‫ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﻟﺠﺰﺍﻳﺮ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ‪ .‬ﺷــﻤﺎ ﺑﻴﺴﺖ ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﻛﺒﻴﺮ ﻓﺮﺍﻧﺴــﻪ ـﺣﺪﻭﺩ‬ ‫ﺳــﺎﻝ ‪1809‬ـ ﺭﺍ ﻧﮕﺎﻩ ﻛﻨﻴﺪ؛ ﭼﻴﺰﻯ ﻛﻪ ﺍﺯ ﻓﺮﺍﻧﺴﺔ ﺩﻭﺭﺍﻥ ﻟﻮﻳﻰﺷﺎﻧﺰﺩﻫﻢ ﺗﻐﻴﻴﺮ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‪ ،‬ﺷﺨﺺ‬ ‫ﭘﺎﺩﺷﺎﻩ ﺍﺳﺖ! ﺩﺭ ﺳﺎﻝ ‪ ،1809‬ﭘﺎﺩﺷﺎﻫﻰ ﺑﻪﻧﺎﻡ »ﻧﺎﭘﻠﺌﻮﻥ ﺑُﻨﺎﭘﺎﺭﺕ«‪ 3‬ﺑﺮ ﺳ ِﺮ ﻛﺎﺭ ﺍﺳﺖ؛ ﻳﻚ ﺍﻣﭙﺮﺍﺗﻮﺭ‪،‬‬ ‫ﺗﺎﺝﮔﺬﺍﺭﻯ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺑﻪ ﻣﻌﻨﺎﻯ ﻭﺍﻗﻌﻰ ﻛﻠﻤﻪ‪ ،‬ﭘﺎﺩﺷــﺎﻫﻰ ﻣﻰﻛﻨﺪ‪ .‬ﺁﺭﺍء ﻣﺮﺩﻡ ﻭ ﺁﺯﺍﺩﻯ‪ ،‬ﺑﻪ ﺁﻥ ﻣﻌﻨﺎﻳﻰ‬ ‫ﻛﻪ ﺍﻧﻘﻼﺏ ﻛﺒﻴﺮ ﻓﺮﺍﻧﺴــﻪ ﺑﺮﺍﻳﺶ ﺗﻼﺵ ﻛــﺮﺩ‪ ،‬ﺩﺭ ﺯﻧﺪﮔﻰ ﻭ ﺩﺭ ﺣﻜﻮﻣﺖ ﻣﻄﻠﻘﺔ ﻧﺎﭘﻠﺌﻮﻥ ﻳﻚ ﺫﺭﻩ‬ ‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ! ﺑﻠﻪ؛ ﺗﻔﺎﻭﺕ ﺩﻳﮕﺮﺵ ﺁﻥ ﺍﺳــﺖ ﻛﻪ ﻟﻮﻳﻰﺷﺎﻧﺰﺩﻫﻢ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﻛﻢﻋﺮﺿﻪﺍﻯ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ‬ ‫ﻛﻪ ﺑﻨﺎﭘﺎﺭﺕ‪ ،‬ﭘﺎﺩﺷــﺎﻫﻰ ﺑﺎﻋﺮﺿﻪ ﻭ ﻗﻮﻯ ﻣﺤﺴــﻮﺏ ﻣﻰﺷــﺪ‪ .‬ﺁﻥﭼﻴﺰﻯ ﻛﻪ ﺍﻣﺮﻭﺯ ﻓﺮﺍﻧﺴﻪ ﻣﻰﺗﻮﺍﻧﺪ‬ ‫ﺑﻪﻋﻨــﻮﺍﻥ ﺍﻓﺘﺨــﺎﺭ ﺑﻨﺎﭘــﺎﺭﺕ ﺍﺯ ﺁﻥ ﻳﺎﺩ ﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﺍﺳــﺖ ﻛــﻪ ﺍﻭ ﺍﻳﺘﺎﻟﻴﺎ ﻭ ﺍﺗﺮﻳــﺶ ﻭ ﺑﻠﮋﻳﻚ ﺭﺍ ﻓﺘﺢ‬ ‫ﻛﺮﺩ ـﻛﺎﺭﻫﺎﻯ ﺍﻭ ﺍﻳﻦ ﺍﺳــﺖ ﺩﻳﮕﺮـ ﻭﺍ ِّﻻ ﺑﻴﺴﺖ ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﺑﺮﺍﻯ ﺑﻨﺎﭘﺎﺭﺕ ﻫﻴﭻ ﺍﻓﺘﺨﺎﺭ‬ ‫ﺩﻳﮕﺮﻯ ﺍﺯ ﻟﺤﺎﻅ ﺁﺭﻣﺎﻥﻫﺎﻯ ﺍﻧﻘﻼﺏ ـﺁﻥ ﺣﺮﻑﻫﺎﻳﻰ ﻛﻪ »ژﺍﻥژﺍﻙ ﺭﻭﺳﻮ«‪ 4‬ﻭ » ُﻭﻟﺘﺮ«‪ 5‬ﻭ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻣﻰﮔﻔﺘﻨﺪـ ﺩﺭ ﺣﻜﻮﻣﺖ ﻓﺮﺍﻧﺴﻪ ﻣﻄﻠﻘ ًﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ! ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﺷﻤﺎ ﺩﺭ ﺍﻳﻦ ﺑﻴﺴﺖ ﺳﺎﻝ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﻭ‬ ‫ﺑﺒﻴﻨﻴﺪ ﺩﺭ ﻓﺮﺍﻧﺴــﻪ ﭼﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ ،‬ﺣﻘﻴﻘﺘ ًﺎ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﻛﻪ ﺍﻧﻘﻼﺏ ﻋﻈﻴﻢ ﻭ ﺷﻜﻮﻫﻤﻨﺪ ﻣﺎ‪ ،‬ﺍﺻ ً‬ ‫ﻼ‬

‫ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﺑﻴﺴﺖ ﺳﺎﻝ ﺩﺭ‬ ‫ﻓﺮﺍﻧﺴﻪ‪ ،‬ﺳﻪ ﮔﺮﻭﻩ ﺑﺮ ﺳﺮ ﻛﺎﺭ‬ ‫ﺁﻣﺪﻧﺪ ﻭ ﻫﺮ ﻛﺪﺍﻡ‪ ،‬ﮔﺮﻭﻩ ﻗﺒﻠﻰ‬ ‫ﺭﺍ ﻣﺘﻬﻢ ﻭ ﺳﭙﺲ ﻧﺎﺑﻮﺩ ﻛﺮﺩﻧﺪ‪.‬‬

‫ﺑﺮﺗﺮﻳﻦ ﭘﺪﻳﺪﻩﺍﻯ ﺍﺳﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﻧﻤﻮﻧﻪﻫﺎ ﻣﻮﺭﺩ ﻧﻈﺮ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪.‬‬ ‫ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﺑﻴﺴﺖ ﺳﺎﻝ ﺩﺭ ﻓﺮﺍﻧﺴﻪ ـﺗﺎ ﻗﺒﻞ ﺍﺯ ﺍﻳﻨﻜﻪ ﻧﺎﭘﻠﺌﻮﻥ ﺭﻭﻯ ﻛﺎﺭ ﺑﻴﺎﻳﺪـ ﺳﻪ ﮔﺮﻭﻩ‪ ،‬ﻫﺮ ﺳﻪ‬ ‫ﺑﻪﻋﻨﻮﺍﻥ ﺍﻧﻘﻼﺏ‪ ،‬ﺳــ ِﺮ ﻛﺎﺭ ﺁﻣﺪﻧﺪ‪ .‬ﮔﺮﻭﻩ ﺍﻭﻝ‪ ،‬ﮔﺮﻭﻩ ﺍﻧﻘﻼﺑﻴﻮﻧﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺁﻥ ﺑﺮﺧﻮﺭﺩﻫﺎﻯ ﺧﺸــﻦ‪،‬‬


‫ﻣﻨﺸﺄ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ‪29‬‬

‫ﻛﻮﺭ ﻭ ﻓﺮﺍﻣﻮﺵﻧﺸﺪﻧﻰ ﻭ ﺁﻥ ﻭﻳﺮﺍﻧﻲﻫﺎ ﺭﺍ ﺩﺭ ﺗﺎﺭﻳﺦ ﻓﺮﺍﻧﺴﻪ ﻛﺮﺩﻧﺪ‪ .‬ﺑﻪﻫﺮﺣﺎﻝ‪ ،‬ﻳﻚ ﺍﻧﻘﻼﺏ ﻛﺮﺩﻧﺪ؛‬ ‫ﺗﺎ ﺣﺪﻭﺩﻯ ﻗﺎﺑﻞ ﺗﺤﻤﻞ ﺑﻮﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﺣﺪﻭﺩ ﭘﻨﺞ ﺳــﺎﻝ‪ ،‬ﮔﺮﻭﻩ ﺩﻭﻡ ﺳﺮ ﻛﺎﺭ ﺁﻣﺪﻧﺪ ﻭ ﮔﺮﻭﻩ ﺍﻭﻝ ﺭﺍ ﻗﻠﻊ‬ ‫ﻭ ﻗﻤﻊ ﻛﺮﺩﻧﺪ‪ .‬ﺷــﺨﺼﻴﺖﻫﺎﻯ ﺑﺮﺟﺴﺘﺔ ﺍﻧﻘﻼﺑﻰ‪ ،‬ﺗﻘﺮﻳﺒ ًﺎ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎ‪ ،‬ﺍﻋﺪﺍﻡ ﺷﺪﻧﺪ‪ .‬ﺍﻳﻦ ﮔﺮﻭﻩ ﺩﻭﻡ‪،‬‬ ‫ﮔﺮﻭﻩ ﺍﻓﺮﺍﻃﻴﻮﻥ ﺑﻮﺩﻧﺪ‪ .‬ﻛﺴــﺎﻧﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﻧﻘﻼﺑﻴﻮﻥ ﺍﻭﻟﻴﻪ ﺭﺍ ﻣﺘﻬﻢ ﺑﻪ ﺳﺎﺯﺵﻛﺎﺭﻯ ﻛﺮﺩﻩ ﻭ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺍﻋﺪﺍﻡ ﻛﺮﺩﻧﺪ‪ .‬ﮔﺮﻭﻩ ﺳﻮﻡ ﺁﻣﺪﻧﺪ ﻭ ﮔﺮﻭﻩ ﺩﻭﻡ ﺭﺍ ﻣﺘﻬﻢ ﺑﻪ ﺗﻨﺪﺭﻭﻯ ﻛﺮﺩﻧﺪ؛ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺍﻋﺪﺍﻡ ﻭ‬ ‫ﺧﻴﻠﻰ ﺭﺍ ﺗﺒﻌﻴﺪ ﻧﻤﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺗﺒﻌﻴﺪ ﺗﺎ ﺳﺎﻝﻫﺎ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‪.‬‬ ‫ﺷــﻤﺎ ﺍﮔﺮ »ﺑﻴﻨﻮﺍﻳﺎﻥ« ﺭﻣﺎﻥ ﻣﻌﺮﻭﻑ »ﻭﻳﻜﺘﻮﺭ ﻫﻮﮔﻮ«‪ 6‬ﺭﺍ ﺧﻮﺍﻧﺪﻩ ﺑﺎﺷــﻴﺪ‪ ،‬ﺩﺭ ﺍﻭﻝ ﺩﺍﺳﺘﺎﻥ‪ ،‬ﺻﺤﺒﺖ‬ ‫ﭘﻴﺮﻣﺮﺩﻯ ﺍﺳﺖ ﻛﻪ ﺟﺰﻭ ﻣﻨﺘﺨﺒﻴﻦ ﻫﻤﺎﻥ ﮔﺮﻭﻩ ﺩﻭﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺎ ﺁﻥ ﺗﺎﺭﻳﺨﻰ ﻛﻪ ﺩﺍﺳﺘﺎﻥ ﻭﻳﻜﺘﻮﺭ‬ ‫ﻫﻮﮔﻮ ﺷــﺮﻭﻉ ﻣﻰﺷﻮﺩ ـﺗﻘﺮﻳﺒ ًﺎ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ‪ ،‬ﻳﻌﻨﻰ ﺣﺪﻭﺩ ﺳﺎﻝ ‪ ،1825‬ﺷﺎﻳﺪ ﻫﻢ ﺑﻴﺸﺘﺮـ ﻫﻨﻮﺯ ﺁﻥ‬ ‫ﺗﺒﻌﻴﺪﻯ ﻭﺟﻮﺩ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ ﻛﻪ ﺷــﻤﺎ ﻣﺎﺟﺮﺍﻯ ﺁﻥ ﺗﺒﻌﻴﺪﻯ ﻭ ﺍﻳﻨﻜﻪ ﭼﻪ ﻣﻰﻛﺮﺩ ﻭ ﭼﻪ ﻣﻰﮔﻔﺖ ﻭ‬ ‫ﭼﻄﻮﺭ ﻫﻨﻮﺯ ﻣﻰﺗﺮﺳــﻴﺪ‪ ،‬ﺭﺍ ﺩﺭ ﺁﻥ ﺩﺍﺳــﺘﺎﻥ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﻴﺪ! ﺑﻌﺪ‪ ،‬ﮔﺮﻭﻩ ﺳﻮﻡ ﻛﻪ ﻛﺎﺭ ﺧﻮﺩﺷﺎﻥ ﺭﺍ‬ ‫ﺿﻌﻒ ﺗﻤﺎﻡـ ﺯﻣﻴﻨﻪ ﺭﺍ ﺑﺮﺍﻯ ﺭﻭﻯ ﻛﺎﺭ ﺁﻭﺭﺩﻥ ﻧﺎﭘﻠﺌﻮﻥ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻧﺪ ﻭ ﻧﺎﭘﻠﺌﻮﻥ‬ ‫ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ ـﺍﻟﺒﺘﻪ ﺑﺎ‬ ‫ِ‬ ‫ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺯﺭﻧﮕﻲﻫﺎ ﻭ ﻧﺒﻮﻍ ﺧﻮﺩﺵ ﻭ ﺍﻭﺿﺎﻉ ﻧﺎﺑﺴﺎﻣﺎﻥ ﻓﺮﺍﻧﺴﻪ‪ ،‬ﺩﺭ ﺭﺃﺱ ﻗﺪﺭﺕ ﺁﻣﺪ ﻭ ﭘﺎﺩﺷﺎﻫﻰ‬ ‫ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﺪ؛ ﻣﻨﺘﻬﺎ ﻧﻪ‬ ‫ﭘﺎﺩﺷــﺎﻫﻰ ﺑﻪﺍﺻﻄﻼﺡ ﺳﻠﺴــﻠﺔ ﺑﻮﺭﺑﻮﻥﻫﺎ‪ 7‬ﻛﻪ ﻫﻤﺎﻥ ﻟﻮﻳﻰﺷﺎﻧﺰﺩﻫﻢ ﻭ ﻏﻴﺮﻩ‬ ‫ِ‬

‫ﺟــﺰﻭﺵ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻭﺿﻌﻴﺖ ﺗﺎ ﺯﻣﺎﻧﻰ ﺍﺩﺍﻣﻪ ﺩﺍﺷــﺖ ﻛﻪ ﻧﺎﭘﻠﺌﻮﻥ ﺯﻧــﺪﻩ ﺑﻮﺩ‪ .‬ﺑﻌﺪ ﻛﻪ ﻧﺎﭘﻠﺌﻮﻥ‬ ‫ﻣﺮﺩ‪ ،‬ﺑﺎﺯ ﻫﻤﺎﻥ ﮔﺮﻭﻩ ﻳﻌﻨﻰ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺑﻮﺭﺑﻮﻥﻫﺎ؛ ﻟﻮﻳﻰﻫﺠﺪﻫﻢ ﻭ ﻏﻴﺮﻩ‪ ،‬ﺳﺮ ﻛﺎﺭ ﺁﻣﺪﻧﺪ ﻭ ﻓﺮﺍﻧﺴﻪ ﺗﺎ‬ ‫ﺩﻩﻫﺎ ﺳــﺎﻝ‪ ،‬ـﺗﻘﺮﻳﺒ ًﺎ ﺻﺪ ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﻓﺮﺍﻧﺴﻪـ ﺩﭼﺎﺭ ﺍﺿﻄﺮﺍﺏ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻬﺎ ﻭﺍﻗﻌ ًﺎ ﺭﻭﻳﺪﺍﺩﻫﺎﻯ‬

‫ﻋﺠﻴﺐ ﻭ ﺩﺍﺳــﺘﺎﻥﻫﺎﻯ ﻣﻬﻤﻰ ﺍﺳﺖ‪ .‬ﻣﻦ ﺍﻓﺴــﻮﺱ ﻣﻰﺧﻮﺭﻡ ﻛﻪ ﭼﺮﺍ ﺑﻌﻀﻰ ﺍﺯ ﺟﻮﺍﻧﺎﻥ ﻣﺎ ﺑﺎ ﺍﻳﻦ‬ ‫ﻣﺎﺟﺮﺍﻫﺎ ﺁﺷﻨﺎ ﻧﻴﺴﺘﻨﺪ!‬ ‫ﻛﺸﺘﻰ ﺩﺭ ﺣﺎﻝ ﺗﻼﻃﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺎﺩﺷﺎﻫﺎﻥ‬ ‫ﺧﻼﺻﻪ‪ ،‬ﺻﺪ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﻓﺮﺍﻧﺴﻪ ﻣﺜﻞ ﻳﻚ‬ ‫ِ‬ ‫ﻣﺘﻌﺪﺩ ﺳﺮ ﻛﺎﺭ ﺁﻣﺪﻧﺪ ﻭ ﺭﻓﺘﻨﺪ‪ .‬ﺑﻌﺪ ﺍﺯ ﻧﺎﭘﻠﺌﻮﻥ‪ ،‬ﺑﺎﺯ ﺑﻮﺭﺑﻮﻥﻫﺎ ﺁﻣﺪﻧﺪ ﻭ ﺭﻓﺘﻨﺪ‪ ،‬ﺗﺎ ﺑﺎﻻﺧﺮﻩ ﻛﻤﻮﻧﻴﺴﺖﻫﺎ‬ ‫ﺳــﺮ ﻛﺎﺭ ﺁﻣﺪﻧﺪ ﻭ ﺑﺎﺯ ﺭﻓﺘﻨﺪ‪ ،‬ﺗﺎ ﺑﻌﺪ ﺍﺯ ﻳﻜﺼﺪﻭﺧﺮﺩﻩﺍﻯ ﺳــﺎﻝ‪ ،‬ﺟﻤﻬﻮﺭﻯ ﻓﺮﺍﻧﺴــﻪ ﺳﺮ ﻭ ﺳﺎﻣﺎﻧﻰ ﺑﻪ‬ ‫ﺧﻮﺩﺵ ﮔﺮﻓﺖ! ﺣﺎﻝ ﺷــﻤﺎ ﺁﻥ ﺭﺍ ﺑﺎ ﺑﻴﺴﺖ ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﻣﺎ ﻣﻘﺎﻳﺴﻪ ﻛﻨﻴﺪ؛ ﺑﺒﻴﻨﻴﺪ ﺁﻧﺠﺎ ﭼﻪ‬ ‫ﺧﺒﺮ ﺑﻮﺩﻩ ﻭ ﺍﻳﻨﺠﺎ ﭼﻪ ﺧﺒﺮ ﺑﻮﺩ!‬ ‫ﺷﻤﺎ ﺑﻴﺴﺖ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ »ﺍﻧﻘﻼﺏ ﺍﻛﺘﺒﺮ«‪ 8‬ﻳﻌﻨﻰ ﺳﺎﻝ ‪ ،1937‬ﺷﻮﺭﻭﻯ ﺭﺍ ﻧﮕﺎﻩ ﻛﻨﻴﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻦ ﻭ‬ ‫ﺍﻣﺜﺎﻝ ﻣﻦ ﻳﺎﺩﻣﺎﻥ ﺍﺳــﺖ‪ .‬ﺩﻳﻜﺘﺎﺗﻮﺭﻯ ﺳﻴﺎﻩ »ﺍﺳﺘﺎﻟﻴﻦ«‪ 9‬ﺑﺮ ﺷﻮﺭﻭﻯ ﺩﺭ ﺁﻥ ﺑﻴﺴﺖ ﺳﺎﻝ ﺣﺎﻛﻢ ﺑﻮﺩ‪.‬‬ ‫ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺁﺩﻡ ﺑﻪ ﺟﺮﻡ ﻣﺨﺎﻟﻔﺖ ﻳﺎ ﺗﻮ ّﻫﻢ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺣﻜﻮﻣﺖ ﺍﺳﺘﺎﻟﻴﻦ ﺍﻋﺪﺍﻡ ﻭ ﻧﺎﺑﻮﺩ ﺷﺪﻧﺪ ﻭ ﭼﻨﺪ‬ ‫ﺑﺮﺍﺑﺮ ﺁﻥ ﺑﻪ ﺳــﻴﺒﺮﻯ ﺗﺒﻌﻴﺪ ﺷــﺪﻧﺪ ﻭ ﭼﻪ ﺑﻼﻫﺎ ﺑﺮ ﺳﺮﺷــﺎﻥ ﺁﻣﺪ‪ .‬ﺗﻤﺎﻡ ﺭﺅﺳﺎﻯ ﺳﻄﺢ ﺍﻭﻝ ﺍﻧﻘﻼﺏ‪،‬‬ ‫ﻳﻜﺴﺮﻩ ﺑﻪﻭﺳﻴﻠﺔ ﻛﺴﺎﻧﻰﻛﻪ ﺑﻌﺪﺍً ﻭﺍﺭﺙ ﺁﻧﻬﺎ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻋﺪﺍﻡ‪ ،‬ﻳﺎ ﻓﺮﺍﺭﻯ ﺷﺪﻧﺪ ﻭ ﻋﺪﻩﺍﻯ ﺩﺭ ﺗﺒﻌﻴﺪ‪ ،‬ﻛﺸﺘﻪ‬ ‫ﺷﺪﻧﺪ‪ .‬ﺷﻤﺎ ﺧﻮ ِﺩ ﺷﻮﺭﻭﻯ ﺭﺍ ﻫﻢ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ 1937‬ﻧﮕﺎﻩ ﻛﻨﻴﺪ‪ ،‬ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﺯﻣﺎﻥ ﺍﻭﺝ ﺩﻳﻜﺘﺎﺗﻮﺭﻯ‬

‫ﺑﻌــﺪ ﺍﺯ ﻧﺎﭘﻠﺌــﻮﻥ‪ ،‬ﺑﺎﺯ ﻫﻤﺎﻥ‬ ‫ﺳﻠﺴــﻠﺔ ﺑﻮﺭﺑﻮﻥﻫﺎ ﺑﺮ ﺳــﺮ‬ ‫ﻛﺎﺭ ﺁﻣﺪﻧﺪ‪.‬‬

‫ﺑﻌــﺪ ﺍﺯ ﻳﻜﺼﺪﻭﺧــﺮﺩﻩﺍﻯ‬ ‫ﺳــﺎﻝ ﺍﺯ ﺍﻧﻘﻼﺏ ﻓﺮﺍﻧﺴــﻪ‪،‬‬ ‫ﺟﻤﻬﻮﺭﻯ ﻓﺮﺍﻧﺴــﻪ ﺳــﺮ ﻭ‬ ‫ﺳﺎﻣﺎﻥ ﺑﻪ ﺧﻮﺩﺵ ﮔﺮﻓﺖ‪.‬‬

‫ﺩﺭ ﻃﻮﻝ ﺑﻴﺴﺖ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ‬ ‫ﺍﻧﻘﻼﺏ ﺍﻛﺘﺒــﺮ‪ ،‬ﺩﻳﻜﺘﺎﺗﻮﺭﻯ‬ ‫ﺳﻴﺎﻩ ﺍﺳــﺘﺎﻟﻴﻦ ﺑﺮ ﺷﻮﺭﻭﻯ‬ ‫ﺣﺎﻛﻢ ﺑﻮﺩ‪.‬‬


‫‪ 30‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺳــﻴﺎﻩ ﺍﺳﺘﺎﻟﻴﻦ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺩﻳﻜﺘﺎﺗﻮﺭﻯ‪ ،‬ﺑﺎ ﺣﻔﻆ ﻣﺒﺎﻧﻰ ﺍﻧﻘﻼﺏ ﻧﺒﻮﺩﻩ؛ ﻳﻌﻨﻰ ﺍﺳﺘﺎﻟﻴﻦ‪ ،‬ﻳﻚ »ﺗِﺰﺍﺭ«‬ ‫ﻭﺍﻗﻌﻰ ﺑﻮﺩ‪ .‬ﻓﻘﻂ ﺍﺯ ﺧﺎﻧﻮﺍﺩﺓ » ُﺭﻣﺎﻧُﻒ«** ﻧﺒﻮﺩ‪ ،‬ﻓﺮﺩ ﺩﻳﮕﺮﻯ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﻳﻚ ﺗﺰﺍﺭ ﻭ ﻳﻚ ﭘﺎﺩﺷــﺎﻩ ﻣﻄﻠﻖ‬

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‫ﺑﻮﺩ‪ .‬ﻣﻦ ﮔﻤﺎﻥ ﻧﻤﻰﻛﻨﻢ ﻫﻴﭻ ﭘﺎﺩﺷــﺎﻫﻰ ﻛﻪ ﺩﺭ ﻗﺼﺮ ﻛﺮﻣﻠﻴﻦ ﺣﻜﻮﻣﺖ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﺑﻪ ﻗﺪﺭ ﺍﺳﺘﺎﻟﻴﻦ‬ ‫ﭘﺎﺩﺷﺎﻫﻰ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﭼﻮﻥ ﺍﻭ ﻫﻢ ﺩﺭ ﻫﻤﺎﻥ ﻗﺼﺮ ﻭ ﺑﺎ ﻫﻤﺎﻥ ﺗﺸﺮﻳﻔﺎﺕ ﻭ ﻫﻤﺎﻥ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﻫﻤﺎﻥ‬ ‫ﺯﻧﺪﮔــﻰ ﻭ ﺍﻳﻨﻬﺎ ﺑﻮﺩ‪ .‬ﺍﺳــﺘﺎﻟﻴﻦ ﺗﻨﻬﺎ ﭼﻴﺰﻯ ﻛﻪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺣﻔــﻆ ﻛﺮﺩ‪ ،‬ﺁﻥ ﻧﻴﻢﺗﻨﻪﺍﻯ ﺑﻮﺩ ﻛﻪ ﺗﺎ ﺁﺧﺮ‬ ‫ﻋﻤﺮﺵ ﺑﻪ ﺷــﻜﻞ ﻳﻚ ﻓﺮﻡ ﻣﻰﭘﻮﺷــﻴﺪ ﻛﻪ ﺗﺎ ﺑﺎﻻ ﺗﻜﻤﻪ ﻣﻰﺧﻮﺭﺩ‪ .‬ﺁﻥ ﺭﺍ ﻫﻢ ﺑﻪ ﻣﺠﺮﺩﻯ ﻛﻪ ُﻣﺮﺩ‪،‬‬ ‫ﺍﻋﻘﺎﺑﺶ ـﻫﻤﺎﻥ ﭼﻨﺪ ﻧﻔﺮﻯ ﻛﻪ ﺑﻮﺩﻧﺪـ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘﻨﺪ ﻭ ﻫﻴﭻﭼﻴﺰ ﺩﻳﮕﺮ ﻧﻤﺎﻧﺪ؛ ﺗﻤﺎﻡ ﺷﺪ! ﺍﺯ ﺍﻧﻘﻼﺏ‪،‬‬ ‫ﻓﻘﻂ ﺍﺳﻤﺶ ﻣﺎﻧﺪ؛ ﺍﮔﺮﭼﻪ ﺍﺯ ﺍﻭﻝ ﻫﻢ ﻛﻪ ﺍﻧﻘﻼﺏ ﺷﺪ ﻭ ﺳﺮ ﻛﺎﺭ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺣﻜﻮﻣﺖ ﻛﺎﺭﮔﺮﻯ ﻓﻘﻂ‬

‫ﺍﻧﻘﻼﺏ ﺍﻟﺠﺰﺍﻳﺮ ﺍﺯ ﻣﺴــﺎﺟﺪ‬ ‫ﻭ ﻣــﺪﺍﺭﺱ ﺩﻳﻨــﻰ ﺷــﺮﻭﻉ‬ ‫ﺷــﺪ ﻟﻴﻜﻦ ﺣﺘــﻰ ﻳﻚ ﺭﻭﺯ‬ ‫ﺣﻜﻮﻣﺖ ﺩﻳــﻦ ﺩﺭ ﺍﻟﺠﺰﺍﻳﺮ‬ ‫ﺑﻪﻭﺟﻮﺩ ﻧﻴﺎﻣﺪ‪.‬‬

‫ﺍﺳﻢ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻫﻢ ﺍﻧﻘﻼﺏ ﺷﻮﺭﻭﻯ‪ ،‬ﺑﻌﺪ ﺍﺯ ﺑﻴﺴﺖ ﺳﺎﻝ!‬ ‫ﺍﻧﻘﻼﺏ ﺍﻟﺠﺰﺍﻳﺮ‪ 10‬ﺭﺍ ﺑﻌﺪ ﺍﺯ ﺑﻴﺴﺖ ﺳــﺎﻝ‪ ،‬ﺧﻮﺩ ﻣﻦ ﺩﻳﺪﻡ‪ .‬ﺳــﺎﻟﻰ ﻛﻪ ﻣﻦ ﺑﻪ ﺍﻟﺠﺰﺍﻳﺮ ﺭﻓﺘﻢ‪ ،‬ﺣﺪﻭﺩ‬ ‫ﻧﻮﺯﺩﻩ ﺳــﺎﻝ ﺍﺯ ﺍﻧﻘﻼﺏ ﮔﺬﺷــﺘﻪ ﺑﻮﺩ‪ .‬ﻭﺿﻊ ﺁﻧﻬﺎ ﻭﺍﻗﻌ ًﺎ ﻋﺒﺮﺕﺍﻧﮕﻴﺰ ﺍﺳــﺖ‪ .‬ﺍﻧﻘﻼﺏ ﺍﻟﺠﺰﺍﻳﺮ‪ ،‬ﺍﻧﻘﻼﺏ‬ ‫ﺍﺳــﻼﻣﻰ‪ ،‬ﺍﻧﻘﻼﺏ ﻣﺴــﺎﺟﺪ ﻭ ﺍﻧﻘﻼﺏ ﻋﻠﻤﺎﻯ ﺩﻳﻦ ﺑﻮﺩ‪ .‬ﺍﻧﻘﻼﺏ‪ ،‬ﺍﺯ ﻣﺴــﺎﺟﺪ‪ ،‬ﺍﺯ ﻣﺪﺍﺭﺱ ﺩﻳﻨﻰ ﻭ ﺍﺯ‬ ‫ﺣﻮﺯﻩﻫﺎﻯ ﻋﻠﻤﻴﻪ ﺷﺮﻭﻉ ﺷﺪ ـﻣﺜﻞ ﺍﻧﻘﻼﺏ ﺧﻮﺩ ﻣﺎـ ﻟﻴﻜﻦ ﺣﺘﻰ ﻳﻚ ﺭﻭﺯ ﺣﻜﻮﻣﺖ ﺩﻳﻨﻰ ﺩﺭ ﺍﻟﺠﺰﺍﻳﺮ‬ ‫ﺑﻪﻭﺟﻮﺩ ﻧﻴﺎﻣﺪ! ﺍﺯ ﻫﻤﺎﻥ ﺍﻭﻝ ﻓﺮﺍﻧﺴﻮﻱﻫﺎ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻫﻢ ﻓﺮﻫﻨﮓ ﻭ ﺁﺩﺍﺏ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﻫﻢ ﺑﻰﺍﻋﺘﻘﺎﺩﻯ‬ ‫ﺑﻪ ﺩﻳﻦ ﺭﺍ ﺩﺭ ﺍﻟﺠﺰﺍﻳﺮ‪ ،‬ﻛﻪ ﺗﺤﺖ ﻧﻔﻮﺫﺷﺎﻥ ﺑﻮﺩ ﻭ ﻣﻰﺭﻓﺖ ﺗﺎ ﺍﺯ ﻳﻮﻍ ﺍﺳﺘﻌﻤﺎﺭﺷﺎﻥ ﺧﻼﺹ ﺷﻮﺩ‪ ،‬ﻧﻔﻮﺫ‬ ‫ﺩﻫﻨﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺭﻳﺎﺳــﺖ ﺟﻤﻬﻮﺭﻯ ﻣﻦ‪ ،‬ﻳﻜﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺍﻟﺠﺰﺍﻳﺮ ﺑﻪ ﺩﻳﺪﻧﻢ ﺁﻣﺪ‪ .‬ﺑﺎ ﻣﻦ ﻛﻪ ﺻﺤﺒﺖ‬ ‫ﻣﻰﻛﺮﺩ‪ ،‬ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺣﺮﻑ ﻣﻰﺯﺩ‪ .‬ﺑﻌﺪ ﻣﻰﺧﻮﺍﺳﺖ ﺟﻤﻠﻪﺍﻯ ﺑﮕﻮﻳﺪ‪ ،‬ﻟﻐﺖ ﻋﺮﺑﻰ ﺑﻪ ﻳﺎﺩﺵ ﻧﻴﺎﻣﺪ؛‬ ‫ﺑﺎ ﺍﻳﻨﻜﻪ ﺯﺑﺎﻥ ﺧﻮﺩﺵ ﻭ ﺳــﺨﻦﮔﻮﻯ ﺩﻭﻟﺖ ﺑﻮﺩ! ﻳﻚ ﻛﻤﻰ ﻓﻜﺮ ﻛﺮﺩ‪ ،‬ﻳﺎﺩﺵ ﻧﻴﺎﻣﺪ‪ .‬ﺑﺮﮔﺸــﺖ ﻭ ﺑﻪ‬ ‫ﺯﺑﺎﻥ ﻓﺮﺍﻧﺴــﻮﻯ‪ ،‬ﺍﺯ ﻫﻤﺮﺍﻫﺶ ﭘﺮﺳﻴﺪ ﺍﻳﻦ ﻟﻐﺖ ﭼﻪ ﻣﻰﺷﻮﺩ؛ ﺍﻭ ﻟﻐﺖ ﻋﺮﺑﻰ ﺭﺍ ﺑﻪ ﻭﻯ ﮔﻔﺖ؛ ﺑﻌﺪ ﺍﻭ‬ ‫ﻋﺮﺑﻴﺖ‬ ‫ﺣﺮﻓﺶ ﺭﺍ ﺑﺎ ﺑﻨﺪﻩ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ .‬ﻳﻌﻨﻰ ﺁﻧﻬﺎ ﺣﺘﻰ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺭﺍ ـﻧﻪ ﺩﻳﻦ ﺭﺍ‪ ،‬ﺑﻠﻜﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﻭ ّ‬ ‫ﺭﺍـ ﻛــﻪ ﻇﺎﻫﺮﺍً ﺧﻴﻠﻰ ﺑﺮﺍﻳﺶ ﺍﻫﻤﻴﺖ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ‪ ،‬ﻧﺘﻮﺍﻧﺴــﺘﻨﺪ ﺩﺭ ﺍﻟﺠﺰﺍﻳﺮ ﺣﻔﻆ ﻛﻨﻨﺪ ﻭ ﻧﮕﻪﺩﺍﺭﻧﺪ ﻭ‬ ‫ﺯﻧﺪﻩﻛﻨﻨــﺪ‪ .‬ﺩﺭ ﺁﻧﺠﺎ ﺍﺯ ﺍﺳــﻼﻡ‪ ،‬ﻣﻄﻠﻘ ًﺎ ﺧﺒﺮﻯ ﻧﺒﻮﺩ؛ ﺍﺯ ﻟﺤﺎﻅ ﻭﺿــﻊ ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ ﻭ ﺍﻗﺘﺼﺎﺩﻯ ﻫﻢ‬ ‫ﺯﻳﺮ ﺑﺪ ]ﺑﻮﺩﻧﺪ[‪ .‬ﻭﺿﻊ ﺁﻧﻬﺎ ﺍﺯ ﻟﺤﺎﻅ ﻛﺸــﺎﻭﺭﺯﻯ‪ ،‬ﺍﺯ ﻟﺤﺎﻅ ﺍﻗﺘﺼﺎﺩﻯ ـﻫﻤﻪ ﭼﻴﺰﺷــﺎﻥـ ﻭﺍﻗﻌ ًﺎ ﺯﻳﺮ ﺑﺪ‬ ‫ﺑﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻳﻚ ﺣﻜﻮﻣﺖ ﺑﻪﻇﺎﻫﺮ ﺍﻧﻘﻼﺑﻰ ﺩﺍﺷــﺘﻨﺪ ﻭ ﻣﻮﺍﺿﻊ ﺳﻴﺎﺳــﻰ ﺧﻮﺑــﻰ ﺩﺭ ﺩﻧﻴﺎ ﻣﻰﮔﺮﻓﺘﻨﺪ‪.‬‬ ‫ﺍﻟﺠﺰﺍﻳﺮﻱﻫﺎ ﻓﻘﻂ ﺩﺭ ﺯﻣﺎﻥ »ﺑﻮﻣِﺪ َﻳﻦ«‪ 11‬ﻛﻪ ﺭﺋﻴﺲ ﺟﻤﻬﻮﺭ ﺑﻮﺩ ـﻭﻗﺘﻰ ﺍﻧﻘﻼﺏ ﭘﻴﺮﻭﺯ ﺷــﺪ‪ ،‬ﺑﺮ ﺳــﺮ‬ ‫ﻛﺎﺭ ﺁﻣﺪـ ﻣﻮﺍﺿﻊ ﺍﻧﻘﻼﺑﻰ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﻮﺿﻊ ﻣﺴــﺘﻘﻠﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻣﺮﻳﻜﺎ ﻭ ﺍﺳﺘﻜﺒﺎﺭ ﻣﻰﮔﺮﻓﺘﻨﺪ ﻭ ﺍﺯ‬ ‫ﻣﺴﺄﻟﺔ ﻓﻠﺴﻄﻴﻦ ﺩﻓﺎﻉ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺑﻌﺪ ﺍﺯ ﮔﺬﺷﺖ ﭼﻨﺪ ﺳﺎﻝ‪ ،‬ﻫﻤﻴﻦ ﻫﻢ ﻋﻮﺽ ﺷﺪ!‬ ‫ﺍﻟﺒﺘﻪ ﻣﻦ ﻭﻗﺘﻰ ﺑﻪ ﻭﺿﻊ ﺁﻧﻬﺎ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻢ ـﻳﺎﺩﻡ ﺍﺳــﺖ‪ ،‬ﺧﻮﺩﻡ ﻫﻢ ﺩﺭ ﻳﺎﺩﺩﺍﺷــﺖﻫﺎﻯ ﺭﻭﺯﺍﻧﻪﺍﻯ‬ ‫* ﻛﻠﻤﺔ ﺭﻭﺳﻰ ﻣﺸﺘﻖ ﺍﺯ ﺳﺰﺍﺭ ﻻﺗﻴﻨﻰ‪ ،‬ﻋﻨﻮﺍﻥ ﺍﻣﭙﺮﺍﺗﻮﺭﺍﻥ ﺭﻭﺳﻴﻪ‪.‬‬ ‫** ﺳﻠﺴﻠﻪ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺭﻭﺳﻴﻪ ﻛﻪ ﺍﺯ ‪ 1613‬ﺗﺎ ‪ 1917‬ﺣﻜﻮﻣﺖ ﻛﺮﺩﻧﺪ ﻭ ﺑﺎ ﺍﻧﻘﻼﺏ ﺭﻭﺳﻴﻪ ﻣﻨﻘﺮﺽ ﺷﺪﻧﺪ‪.‬‬


‫ﻣﻨﺸﺄ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ‪31‬‬

‫ﻛﻪ ﮔﺎﻫﻰ ﻣﻰﻧﻮﺷــﺘﻢ‪ ،‬ﭼﻴﺰﻫﺎﻳﻰ ﺭﺍ ﺩﺭ ﻫﻤﻴﻦ ﺯﻣﻴﻨﻪ ﻧﻮﺷــﺘﻪﺍﻡ‪ .‬ﺣﺎﻻ ﻛﻪ ﻣﻼﺣﻈﻪ ﻣﻰﻛﻨﻢ‪ ،‬ﺧﻴﻠﻰ‬ ‫ﻋﺒﺮﺕﺍﻧﮕﻴﺰ ﺍﺳﺖـ ﺣﺮﻑﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﺁﻥ ﺭﻭﺯ‪ ،‬ﺍﻟﺠﺰﺍﻳﺮﻱﻫﺎ ﻣﻰﮔﻔﺘﻨﺪ‪ ،‬ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺩﻓﺎﻉ ﺧﻮﺩﺷﺎﻥ ﺍﺯ‬ ‫ﻗﻀﻴﺔ ﻓﻠﺴــﻄﻴﻦ ﺭﺍ ﭘﺲ ﺑﮕﻴﺮﻧﺪ ﻭ ﺍﺯ ﻗﻀﻴﺔ ﻓﻠﺴﻄﻴﻦ ﺩﻓﺎﻉ ﻧﻜﻨﻨﺪ ﻭ ﺑﻪﺧﺼﻮﺹ ﺑﻪ ﺁﻣﺮﻳﻜﺎ ﻧﺰﺩﻳﻚ‬ ‫ﺷﻮﻧﺪ‪ ،‬ﺧﻴﻠﻰ ﺷﺒﻴﻪ ﺑﻪ ﺣﺮﻑﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﻣﺮﺗﺐ ﺭﺍﺩﻳﻮﻫﺎﻯ ﺑﻴﮕﺎﻧﻪ ﺩﺭ ﺷﺮﺍﻳﻂ ﻛﻨﻮﻧﻰ ﺍﻟﻘﺎء ﻣﻰﻛﻨﻨﺪ‬ ‫ﺗﺎ ﺩﺭ ﺫﻫﻨﻴﺖ ﻣﺴﺆﻭﻟﻴﻦ ﻛﺸﻮﺭ ﺑﻴﺎﻳﺪ‪ .‬ﻧﻮﻉ ﺣﺮﻑﻫﺎ ﻫﻤﺎﻥ ﺣﺮﻑﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﺍﻻﻥ ﻫﻢ ﻭﻗﺘﻰ ﺁﺩﻡ‪،‬‬ ‫ﺭﺍﺩﻳﻮ ﺑﻰﺑﻰﺳــﻰ‪ ،‬ﺭﺍﺩﻳﻮ ﺁﻣﺮﻳﻜﺎ ﻭ ﺭﺍﺩﻳﻮﻯ ﺻﻬﻴﻮﻧﻴﺴﺘﻰ ﺭﺍ ﻣﻰﺷــﻨﻮﺩ‪ ،‬ﻣﻰﺑﻴﻨﺪ ﻛﻪ ﺁﻧﻬﺎ ﻣﻰﻛﻮﺷﻨﺪ‬ ‫ﺑﻠﻜﻪ ﺑﺘﻮﺍﻧﻨﺪ ﻫﻤﺎﻥﮔﻮﻧﻪ ﺍﺳــﺘﺪﻻﻝﻫﺎ ﻭ ﻫﻤﺎﻥ ﺣﺮﻑﻫﺎ ﺭﺍ‪ ،‬ﻛﻪ ﺁﻥﺭﻭﺯ ﺩﺭ ﺯﺑﺎﻥ ﺍﻟﺠﺰﺍﻳﺮﻱﻫﺎ ﺑﻮﺩ‪ ،‬ﺩﺭ‬ ‫ﺯﺑﺎﻥ ﻣﺎ ﻫﻢ ﺟﺎﺭﻯ ﻛﻨﻨﺪ ﻛﻪ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﻧﺘﻮﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﻧﺨﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ‪.‬‬ ‫ﺁﻧﻬﺎ ﺣﺮﻑﻫﺎﻯ ﺭﺍﺩﻳﻮﻫﺎﻯ ﺑﻴﮕﺎﻧﻪ ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﻴﺴﺖ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﻟﺠﺰﺍﻳﺮ ﺩﻳﮕﺮ‬ ‫ﺍﻧﻘﻼﺑﻰ ﺍﺳــﻼﻣﻰ ﻭ ﺩﻳﻨﻰ ﻧﺒﻮﺩ! ﺍﺭﺯﺵﻫﺎﻯ ﺍﺧﻼﻗﻰ ﻭ ﻣﻌﻨﻮﻯ‪ ،‬ﻣﻄﻠﻘ ًﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺷــﺖ؛ ﭘﻴﺸــﺮﻓﺖ‬ ‫ﻣﺎﺩﻯ ﻫﻢ ﻧﺒﻮﺩ‪ .‬ﺷــﻮﺭﻭﻱﻫﺎ ﺍﮔﺮ ﻧﺘﻮﺍﻧﺴــﺘﻨﺪ ﺯﻧﺪﮔﻰ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭﺳــﺖ ﻛﻨﻨﺪ‪ ،‬ﻻﺍﻗﻞ ﺗﻮﺍﻧﺴــﺘﻨﺪ ﺩﺭ‬ ‫ﻣﺴــﺎﺑﻘﺔ ﻓﻀﺎﻳﻰ‪ ،‬ﻛﺎﺭ ﺑﺮﺟﺴــﺘﻪﺍﻯ ﻧﺸﺎﻥ ﺩﻫﻨﺪ‪ .‬ﻓﺮﺍﻧﺴﻮﻱﻫﺎ ﺍﮔﺮ ﻧﺘﻮﺍﻧﺴــﺘﻨﺪ ﺁﺯﺍﺩﻯ ﻭ ﺍﺳﺘﻘﻼﻝ ﻭ‬ ‫ﺍﺻﻮﻝ ﺍﻧﻘﻼﺑﺸــﺎﻥ ﺭﺍ ﺗﺤﻘﻖ ﺑﺒﺨﺸﻨﺪ‪ ،‬ﻻﺍﻗﻞ ﺗﻮﺍﻧﺴــﺘﻨﺪ ﻓﺘﻮﺣﺎﺕ ﺟﻬﺎﻧﻰ ﺑﻜﻨﻨﺪ؛ ﺍﮔﺮﭼﻪ ﺁﻥ‪ ،‬ﻣﺜﺒﺖ‬ ‫ﻧﻴﺴﺖ‪ ،‬ﺍﻣﺎ ﺍﺯ ﻟﺤﺎﻅ ﻣﺜ ً‬ ‫ﻼ ﻋﻨﻮﺍﻥ ﺗﺎﺭﻳﺨﻰ ﻣﻰﮔﻔﺘﻨﺪ ﻛﻪ ﻧﺎﭘﻠﺌﻮﻥ ﺍﺯ ﻟﺤﺎﻅ ﻓﺘﻮﺣﺎﺕ ﻧﻈﺎﻣﻰ‪ ،‬ﺷﺨﺺ‬ ‫ﺑﺮﺟﺴــﺘﻪﺍﻯ ﺑﻮﺩ‪ .‬ﻛﻪ ﺍﻭ ﻫﻢ ﺁﺧﺮ ﻛﺎﺭ‪ ،‬ﻧﺎﺑﻮﺩ ﺷــﺪ؛ ﻳﻌﻨﻰ ﺩﺭ ﺟﻨﮓ ﺑﺎ ﺭﻭﺳــﻴﻪ ﺑﻪ ﺧﺎﻛﺴﺘﺮ ﻧﺸﺴﺖ ﻭ‬ ‫ﺑﻪﻛﻠﻰ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ‪.‬‬ ‫ﺑﺒﻴﻨﻴﺪ ﺍﻳﻦ ﻣﻬﻢ ﺍﺳﺖ ﻛﻪ ﺁﻥﺭﻭﺯ ﺩﺭ ﺩﻧﻴﺎ ﻣﻘﺎﺑﻞ ﺍﻧﻘﻼﺏ ﻛﺒﻴﺮ ﻓﺮﺍﻧﺴﻪ‪ ،‬ﺑﻪ ﺁﻥ ﺻﻮﺭﺕ ﻗﺪﺭﺗﻰ ﻭﺟﻮﺩ‬ ‫ﻧﺪﺍﺷﺖ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ‪ ،‬ﺁﻥﻃﻮﺭ ﻧﺒﻮﺩ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺑﺎﻳﺴﺘﺪ ﻭ ﻣﻘﺎﺑﻠﻪ ﻭ ﻣﺒﺎﺭﺯﻩ ﻛﻨﺪ؛ ﻭﻟﻰ ﺑﻌﺪ ﻛﻪ ﻓﺘﻮﺣﺎﺕ‬ ‫ﺻﺮﺍﻑﻫﺎﻯ ﺍﻧﮕﻠﻴﺲ‪ ،‬ﻣﺨﺎﻟﻒ‬ ‫ﻧﺎﭘﻠﺌﻮﻥ ﺷــﺮﻭﻉ ﺷــﺪ‪ ،‬ﺍﻧﮕﻠﻴﺲ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﺍﻭ ﻣﻘﺎﺑﻠﻪ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻟﺒﺘــﻪ ّ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﺩﻭﻙﻫﺎﻯ* ﺧﻮﺩ ﻓﺮﺍﻧﺴﻪ ﻳﺎ ﺁﻟﻤﺎﻥ ﻳﺎ ﻓﻼﻥ ﻣﻼﻛﻴﻦ ﻋﻤﺪﻩ‪ ،‬ﻣﺨﺎﻟﻒ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﻗﺪﺭﺕ ﺳﺎﺯﻣﺎﻥ‬ ‫ﻳﺎﻓﺘﺔ‬ ‫ﻣﻨﺴــﺠﻢ ﺳﻴﺎﺳــﻰ ﻛﻪ ﺑﻨﺸﻴﻨﺪ ﻃﺮﺍﺣﻰ ﻛﻨﺪ ﻭ ﻣﺒﺎﺭﺯﺓ ﺳﻴﺎﺳﻰ ﻭ ﻧﻈﺎﻣﻰ ﻭ ﺗﺒﻠﻴﻐﺎﺗﻰ ﻭ ﺭﻭﺍﻧﻰ ﻭ‬ ‫ِ‬ ‫ﻫﻤﻪ ﺭﺍ ﺑﺎ ﻫﻢ ﺑﻜﻨﺪ‪ ،‬ﺍﺻ ً‬ ‫ﻼ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪.‬‬ ‫ﻭ ﺍﻣﺎ ﺍﻧﻘﻼﺏ ﺷــﻮﺭﻭﻯ ﻭﻗﺘﻰ ﻛﻪ ﻭﺍﻗﻊ ﺷــﺪ‪ ،‬ﻛﻤﻰ ﺍﺯ ﺩﺷــﻤﻨﺎﻥ ﺧﻮ ِﺩ ﺭﻭﺳــﻴﻪ ﻫﻢ ﻛﻢ ﺷــﺪ؛ ﭼﻮﻥ‬ ‫ﺍﻟﻤﻠﻞ ﺍﻭﻝ ﻫﻢ ﺑﻮﺩ‪ .‬ﻳﻜﻰ ﺍﺯ ﺩﺷﻤﻨﺎﻥ‬ ‫ﺭﻭﺳــﻴﻪ‪ ،‬ﺩﺷﻤﻨﺎﻥ ﺳــﻨﺘﻰ ﻫﻢ ﺩﺍﺷﺖ‪ .‬ﺭﻭﺳــﻴﻪ ﺩﺭ ﺟﻨﮓ ﺑﻴﻦ ِ‬ ‫ﺭﻭﺳــﻴﻪ ﺩﺭ ﻫﻤﺎﻥﺟﺎ ﺁﻟﻤﺎﻥ ﺑﻮﺩ‪ .‬ﺑﻪ ﻣﺠﺮﺩ ﺍﻳﻨﻜﻪ ﺍﻧﻘﻼﺏ ﺷﻮﺭﻭﻯ ﭘﻴﺮﻭﺯ ﺷﺪ ـﻋﻜﺲ ﺍﻧﻘﻼﺏ ﻣﺎ ﻛﻪ‬ ‫ﻭﻗﺘﻰ ﭘﻴﺮﻭﺯ ﺷــﺪ‪ ،‬ﺟﻨﮓ ﺭﺍ ﺑﻪ ﺁﻥ ﺗﺤﻤﻴﻞ ﻛﺮﺩﻧﺪـ ﺟﻨﮕﺶ ﺗﻤﺎﻡ ﺷــﺪ! ﻣﻮﻗﺘ ًﺎ ﺷﻮﺭﻭﻯ ـﺭﻭﺳﻴﻪـ ﺍﺯ‬ ‫»ﻣﺘﻔﻘﻴﻦ« ﺁﻥ ﺟﻨﮓ ﺭﺍ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻟﻤﺎﻥ‬ ‫ﺟﻨﮓ ﺑﻴﻦﺍﻟﻤﻠﻞ ﺍﻭﻝ ﻛﻨﺎﺭ ﻛﺸﻴﺪ ﻭ ﺟﺒﻬﺔ ﺑﻪﺍﺻﻄﻼﺡ‬ ‫ِ‬ ‫ﻭ ﺩﻳﮕﺮ »ﻣﺘﺤﺪﻳﻦ«‪ 12‬ﺑﻮﺩﻧﺪ‪ ،‬ﺗﻨﻬﺎ ﮔﺬﺍﺷــﺖ؛ ﻳﻌﻨﻰ ﺟﺒﻬﺔ ﺷﺮﻗﻰ ﺭﺍ ﺑﻪﻛﻠﻰ ﺧﺎﻟﻰ ﻛﺮﺩ ﻭ ﺿﺮﺑﻪﻫﺎﻯ‬ ‫* ﺩﻭﻙ ﻭﺍژﻩﺍﻯ ﺍﺳــﺖ ﻓﺮﺍﻧﺴــﻮﻯ ﺑﻪ ﻣﻌﻨﺎﻯ ﻓﺮﻣﺎﻧﺪﻩ ﻭ ﻟﻘﺒﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﭘﻴﺸــﻴﻦ ﺩﺭ ﺍﺭﻭﭘﺎ ﺑﻪ ﻣﺮﺩﺍﻥ ﺍﺷﺮﺍﻓﻰ ﻛﻪ ﭘﺲ ﺍﺯ ﺷﺎﻫﺰﺍﺩﮔﺎﻥ ﺟﺎﻯ‬ ‫ﻣﻰﮔﺮﻓﺘﻨﺪ ﮔﻔﺘﻪ ﻣﻰﺷﺪ‪ .‬ﺩﻭﻙﻫﺎ ﺩﻭﻙﻧﺸﻴﻦﻫﺎﻳﻰ )ﻗﻠﻤﺮﻭ ﺣﻜﻢﺭﺍﻧﻰ( ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﺑﻴﺴــﺖ ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‬ ‫ﺍﻟﺠﺰﺍﻳﺮﻧﻪﺍﺛﺮﻯﺍﺯﭘﻴﺸﺮﻓﺖﻫﺎﻯ‬ ‫ﺍﺧﻼﻗــﻰ ﻭ ﻣﻌﻨﻮﻯ ﺑــﻮﺩ ﻭ ﻧﻪ‬ ‫ﭘﻴﺸﺮﻓﺖﻫﺎﻯﻣﺎﺩﻯ‪.‬‬

‫ﻫﻴــﭻ ﻗﺪﺭﺗــﻰ ﺩﺭ ﺩﻧﻴــﺎ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺍﻧﻘﻼﺏ ﻛﺒﻴﺮ ﻓﺮﺍﻧﺴﻪ‬ ‫ﻣﺒﺎﺭﺯﻩ ﻧﻜﺮﺩ‪.‬‬

‫ﺩﺭ ﺯﻣﺎﻥ ﺍﻧﻘﻼﺏ ﺷــﻮﺭﻭﻯ‪،‬‬ ‫ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﺧﻮﺩ ﺭﻭﺳﻴﻪ ﻫﻢ‬ ‫ﻛﻢ ﺷﺪ‪.‬‬


‫‪ 32‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻧﻘﻼﺏ ﺍﺳــﻼﻣﻰ ﺍﻳﺮﺍﻥ ﺩﻭ‬ ‫ﻧــﻮﻉ ﺩﺷــﻤﻦ ﺩﺍﺷــﺖ؛ ﻫﻢ‬ ‫ﺩﺷﻤﻨﺎﻥ ﺳﻴﺎﺳﻰ ﻭ ﺍﻗﺘﺼﺎﺩﻯ‬ ‫ﻭ ﻫﻢ ﺩﺷﻤﻨﺎﻥ ﺩﻳﻨﻰ‪.‬‬

‫ﻣﺤﻜﻤﻰ ﺧﻮﺭﺩ‪ .‬ﺗﻘﺮﻳﺒ ًﺎ ﺣﺪﻭﺩ ﻳﻚ ﺳــﺎﻝ ﺑﻪ ﻫﻤﻴﻦ ﺷﻜﻞ ﺑﻮﺩ‪ ،‬ﺑﻌﺪ ﺩﻭﺑﺎﺭﻩ ﺷﻮﺭﻭﻯ ﺩﺭ ﺍﻭﺍﺧﺮ ﺟﻨﮓ‪،‬‬ ‫ﻭﺍﺭﺩ ﺟﻨﮓ ﺷــﺪ ﻭ ﺩﺭ ﻣﻨﺎﻓﻊ ﺟﻨﮓ ﺳــﻬﻴﻢ ﮔﺮﺩﻳﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺁﻥﻫﻢ ﺩﺷﻤﻨﺎﻥ ﺁﻧﭽﻨﺎﻧﻰ‬ ‫ﻧﺪﺍﺷــﺖ‪ .‬ﺁﻧﭽﻪ ﻣﻬﻢ ﺍﺳــﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺷــﻤﻨﺎﻥ ﺍﻧﻘﻼﺏ ﺷﻮﺭﻭﻯ ـﻛﻪ ﺩﺷــﻤﻨﺎﻥ ﺳﻴﺎﺳﻰ‪ ،‬ﻳﺎ‬ ‫ﺩﺷــﻤﻨﺎﻥ ﺍﻗﺘﺼﺎﺩﻯ ﺑﻮﺩﻧﺪـ ﺑﺎ ﺁﻥ ﻣﺤﺘﻮﺍﻯ ﺧﻮﺩﺵ ﻣﺒﺎﺭﺯﻩ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﺑﺎ ﺍﻧﻘﻼﺏ ﻣﺎ‪ ،‬ﻫﻢ ﺩﺷــﻤﻨﺎﻥ‬ ‫ﺍﻧﻘﻼﺏ‪ ،‬ﻳﻌﻨﻰ ﺩﺷــﻤﻨﺎﻧﻰ ﻛﻪ ﺍﺯ ﻟﺤﺎﻅ ﺳﻴﺎﺳــﻰ ﺿﺮﺑﻪ ﻣﻰﺩﻳﺪﻧﺪ‪ ،‬ﻣﺜﻞ ﻛﺴــﺎﻧﻰ ﻛﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻧﻔﻮﺫ‬ ‫ﺩﺍﺷــﺘﻨﺪ؛ ﻳــﺎ ﺍﺯ ﻟﺤﺎﻅ ﺍﻗﺘﺼﺎﺩﻯ ﺿﺮﺑﻪ ﻣﻰﺩﻳﺪﻧﺪ‪ ،‬ﻣﺜﻞ ﻛﺴــﺎﻧﻰﻛﻪ ﺍﺯ ﺍﻳــﺮﺍﻥ‪ ،‬ﺑﻬﺮﻩ ﻣﻰﺑﺮﺩﻧﺪ؛ ﭼﻪ‬ ‫ﺩﺍﺧﻠﻲﻫﺎ‪ ،‬ﭼﻪ ﺧﺎﺭﺟﻲﻫﺎ‪ ،‬ﺩﺷــﻤﻦ ﺷﺪﻧﺪ ﻭ ﻫﻢ ﺩﺷــﻤﻨﺎﻥ ﺩﻳﻦ؛ ﻳﻌﻨﻰ ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﺩﻧﻴﺎ ﺑﻪ ﺧﺎﻃﺮ‬ ‫ﺍﻫــﺪﺍﻑ ﺑﻠﻨﺪﻣﺪﺕ‪ ،‬ﺑﻪﺧﺎﻃﺮ ﺍﻳﺪﻩﻫﺎ ﻭ ﺗﻔﻜﺮﻫﺎ ﺑﺎ ﺍﺻﻞ ﺩﻳﻦ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻧﺪ‪ .‬ﻟﺬﺍ ﺷــﻮﺭﻭﻯ ﺑﺎ ﺍﻧﻘﻼﺏ‬ ‫ﻣﺎ ﺗﻘﺮﻳﺒ ًﺎ ﻫﻤﺎﻥﻗﺪﺭ ﺩﺷــﻤﻨﻰ ﻛﺮﺩ ﻛﻪ ﺁﻣﺮﻳﻜﺎ! ﻻﺍﻗﻞ ﺩﺭ ﺟﻨﮓ ﺍﻳﻦﻃﻮﺭ ﺑﻮﺩ‪ .‬ﺩﺭ ﺣﺎﻟﻰﻛﻪ ﺷــﻮﺭﻭﻯ‪،‬‬ ‫ﺳــﺎﺑﻘﺔ ﺣﻀﻮﺭ ﺩﺭ ﺍﻳﺮﺍﻥ ﻧﺪﺍﺷــﺖ ﻛﻪ ﭼﻴﺰﻯ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﺎﺷﺪ‪ .‬ﺑﻪﻋﻜﺲ‪ ،‬ﭼﻮﻥ ﺭﻗﻴﺒﺶ ﺭﻓﺘﻪ ﺑﻮﺩ‬ ‫ﻭ ﺩﺳــﺘﮕﺎﻩﻫﺎﻯ ﺍﺳﺘﺮﺍﻕﺳــﻤ ِﻊ ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﺩﺭ ﭘﺸﺖ ﻣﺮﺯ ﺷﻮﺭﻭﻯ ﺳﺎﺑﻖ‪ ،‬ﺑﺮﭼﻴﺪﻩ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ‬ ‫ﻣﺎ ﻣﻤﻨﻮﻥ ﻣﻰﺷﺪ ﻭ ﺑﺎ ﻣﺎ ﻫﻤﻜﺎﺭﻯ ﻭ ﺑﻪ ﻣﺎ ﻛﻤﻚ ﻣﻰﻛﺮﺩ؛ ﻭﻟﻰ ﻧﻜﺮﺩﻧﺪ؛ ﭼﺮﺍ؟ ﺑﻪﺧﺎﻃﺮ ﺍﻳﻨﻜﻪ ﺁﻧﻬﺎ‬ ‫ﺍﺯ ﺩﻳﻦ ﺿﺮﺑﻪ ﻣﻰﺧﻮﺭﺩﻧﺪ‪ .‬ﺍﻳﺠﺎﺩ ﻳﻚ ﺣﻜﻮﻣﺖ ﺩﻳﻨﻰ ﺑﺮﺍﻯ ﺷــﻮﺭﻭﻯ ـﺑﻪﺧﺼﻮﺹ ﺑﺎ ﻫﻤﺴــﺎﻳﮕﻰ‬ ‫ﺟﻤﻬﻮﺭﻱﻫﺎﻯ ﻣﺴﻠﻤﺎﻥﻧﺸﻴﻦـ ﻫﻤﺎﻥﻗﺪﺭ ﻣﻘﺮﻭﻥ ﺑﻪ ﺯﻳﺎﻥ ﺑﻮﺩ ﻛﻪ ﺍﻧﻘﻼﺏ ﺑﺮﺍﻯ ﺁﻣﺮﻳﻜﺎ ﻭ ﺍﺯ ﺩﺳﺖ‬ ‫ﺭﻓﺘﻦ ﻧﻔﻮﺫ ﻛﻤﭙﺎﻧﻲﻫﺎﻯ ﺁﻣﺮﻳﻜﺎﻳﻰ ﻭ ﻣﺴﺘﺸﺎﺭﺍﻥ ﺁﻣﺮﻳﻜﺎﻳﻰ ﺿﺮﺭ ﺩﺍﺷﺖ‪.‬‬ ‫ﺑﺒﻴﻨﻴﺪ ﭘﺲ ﻣﺎ ﺩﻭ ﻧﻮﻉ ﺩﺷــﻤﻦ ﺩﺭ ﺩﺍﺧﻞ ﺩﺍﺷﺘﻴﻢ‪ .‬ﺩﺭ ﺍﻧﻘﻼﺏ ﺷــﻮﺭﻭﻯ‪ ،‬ﺳﺮﻣﺎﻳﻪﺩﺍﺭﺍﻥ‪ ،‬ﺯﻣﻴﻦﺩﺍﺭﺍﻥ‬ ‫ﻭ ﺧﺮﺩﻩﺑﻮﺭژﻭﺍﻫﺎ‪ 13‬ﺑﺎ ﺍﻧﻘﻼﺏ ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﻳﻚ ﻣﺸــﺖ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﻧﺎﻥ ﻭ ﺁﺑﻰ ﺍﺯ‬ ‫ﺭژﻳﻢ ﮔﺬﺷﺘﺔ ﺷﻮﺭﻭﻯ ﻋﺎﻳﺪﺷﺎﻥ ﻧﻤﻰﺷﺪ‪ ،‬ﺑﻌﺪ ﻫﻢ ﺑﺎ ﺍﻳﻦ ﺭژﻳﻢ‪ ،‬ﻛﻨﺎﺭ ﺁﻣﺪﻧﺪ ﻭ ﺍﻳﻦ ﺭژﻳﻢ ﻫﻢ ﺯﺭﻧﮕﻰ‬ ‫ﺑﻪﺧــﺮﺝ ﺩﺍﺩ ﻭ ﺟﻠﺐﺷــﺎﻥ ﻛﺮﺩ‪ .‬ﻟﺬﺍ ﻣﻰﺑﻴﻨﻴﺪ ﺭﻭﺷــﻨﻔﻜﺮﺍﻧﻰ ﻛﻪ ﺣﺘﻰ ﺩﺭ ﺑﺮﻫــﻪﺍﻯ ﻧﺎﺭﺍﺿﻰ ﺑﻮﺩﻧﺪ‪،‬‬ ‫ﺟﺰﻭ ﺭژﻳﻢ ﺟﺪﻳﺪ ﺷــﻮﺭﻭﻯ ﺷــﺪﻧﺪ ﻭ ﺑﺎ ﺁﻥ ﻫﻤﻜﺎﺭﻯ ﻛﺮﺩﻧﺪ؛ ﺑﺮﺍﻳﺶ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻨﺪ! ﻛﺘﺎﺏﻫﺎﻳﺸﺎﻥ‬ ‫ﺍﻣﺮﻭﺯ ﻫﺴــﺖ‪ .‬ﻫﻤﺎﻥ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻗﺒﻠﻰ ﺑﻮﺩﻧﺪ‪ ،‬ﺭﻣﺎﻥﻧﻮﻳﺲ‪ ،‬ﺷﺎﻋﺮ‪ ،‬ﻣﻮﺳــﻴﻘﻲﺩﺍﻥ ﻭ ﻏﻴﺮﻩ‪ ،‬ﻫﻤﻪ‬ ‫ﻫﻤﻜﺎﺭﻯ ﻛﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﺮﺍﻥ ﻧﻪ؛ ﻛﺴــﺎﻧﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﻟﺤﺎﻅ ﺁﺳﻴﺐﺩﻳﺪﻥ ﺍﺯ ﺑﺮﺧﻮﺭﺩﺍﺭﻱﻫﺎﻯ ﻣﺎﺩﻯ‪،‬‬ ‫ﻫﻴﭻ ﻣﺸــﻜﻠﻰ ﺑﺎ ﺍﻧﻘﻼﺏ ﻧﺪﺍﺷــﺘﻨﺪ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﻟﺤﺎﻅ ﺍﻳﻨﻜﻪ ﻳﻚ ﺣﻜﻮﻣﺖ ﺩﻳﻨﻰ ﺑﻮﺩ ﻭ ﺁﻧﻬﺎ ﺍﺯ ﺩﻳﻦ‪،‬‬ ‫ﻟﺠﺸــﺎﻥ ﻣﻰﮔﺮﻓــﺖ ﻭ ﺩﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺷــﺘﻨﺪ‪ ،‬ﺑﺎ ﺍﻧﻘﻼﺏ ﻣﻘﺎﺑﻞ ﺷــﺪﻧﺪ‪ .‬ﺍﻳﻦ ﻳﻜﻰ ﺍﺯ ﻣﺴــﺎﺋﻞ ﻭ‬ ‫ﺣﻘﺎﻳﻖ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﺳــﺖ‪ .‬ﭼﻮﻥ ﺍﻧﻘﻼﺏ‪ ،‬ﻣﺪﻋﻰ ﻭ ﻣﺮ ّﻭﺝ ﺩﻳﻦ ﺑﻮﺩ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺩﻳﻦﺩﺍﺭﻯ ﺳــﻮﻕ‬ ‫ﻣــﻰﺩﺍﺩ ﻭ ﺁﻧﻬــﺎ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻓﺮﻫﻨﮓ ﻏﺮﺑﻰ ﻳﺎ ﺗﻔﻜﺮﺍﺕ ﮔﻮﻧﺎﮔﻮﻥ ـﻭ ﺑﻪ ﻗﻮﻝ ﺧﻮﺩﺷــﺎﻥ ﮔﺮﺍﻳﺶ ﺑﻪ‬ ‫ﺍﻳﺪﺋﻮﻟﻮژﻱﻫــﺎ ﻭ ﻣﻜﺘﺐﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥـ ﺑﺎ ﺩﻳﻦ‪ ،‬ﻣﻴﺎﻧﻪﺍﻯ ﻧﺪﺍﺷــﺘﻨﺪ؛ ﺁﻥ ﺭﺍ ﻧﻤﻰﭘﺬﻳﺮﻓﺘﻨﺪ‪ .‬ﺍﺯ ﻃﺮﻑ‬ ‫ﺩﻳﮕﺮ‪ ،‬ﺣﻜﻮﻣﺖﻫﺎﻳﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺻ ً‬ ‫ﻼ ﺍﻧﮕﻴﺰﻩﻫﺎﻯ ﺍﺳــﺘﻌﻤﺎﺭﻯ ﻧﺪﺍﺷــﺘﻨﺪ ـﻧﻤﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﻫﻢ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﺷﻨﺪـ ﺍﻣﺎ ﺑﻪ ﻫﺮ ﺩﻟﻴﻠﻰ ﭼﻪ ﺑﻪ ﺩﻻﻳﻞ ﺳﻴﺎﺳﻰ‪ ،‬ﭼﻪ ﺑﻪ ﺩﻻﻳﻞ ﻋﻘﻴﺪﺗﻰ‪ ،‬ﻛﻪ ﺑﺎ ﺩﻳﻦ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺎ‬ ‫ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ‪ ،‬ﻣﺨﺎﻟﻒ ﺷﺪﻧﺪ‪ .‬ﻟﺬﺍ ﭼﻨﻴﻦ ﺻﻒﺁﺭﺍﻳﻲﻫﺎﻯ ﻋﻈﻴﻤﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﻛﺸﻮﺭ ﻣﺎ ﺷﺪﻩ ﺍﺳﺖ‬


‫ﻣﻨﺸﺄ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ‪33‬‬

‫ﻛﻪ ﺍﻻﻥ ﻫﻢ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻨﻬﺎ ﻋﻮﺍﻣﻞ ﺑﻴﺮﻭﻧﻰ ﻫﺴــﺘﻨﺪ ﻛﻪ ﻫﻤﻪ ﺭﻭﻯ ﺗﻀﻌﻴﻒ ﺍﻧﻘﻼﺏ ﻛﺎﺭ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺷﻤﺎ ﺧﻴﺎﻝ ﻧﻜﻨﻴﺪ ﺍﻳﻨﻬﺎ ﺑﻴﻜﺎﺭ ﻧﺸﺴﺘﻨﺪ؛ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﻛﺎﺭ ﻭ ﺗﻼﺵ ﻛﺮﺩﻧﺪ ﺗﺎ ﺟﻨﮕﻰ ﺷﺮﻭﻉ ﺷﺪ ﻭ ﻫﻤﻪ‬ ‫ﻫﻢ ﺑﻪ ﺩﺷﻤﻦ ﻣﺎ ﺩﺭ ﺁﻥ ﺟﻨﮓ ﻛﻤﻚ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳــﻦ ﻭﻗﺘﻰ ﻛﻪ ﻣﺎ ﻣﻘﺎﻳﺴــﻪ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﻣﻰﺑﻴﻨﻴﻢ ﺍﻧﻘﻼﺏ ﻣﺎ ﺑﻌﺪ ﺍﺯ ﺑﻴﺴﺖ ﺳــﺎﻝ‪ ،‬ﺁﺳــﻴﺐﻫﺎﻯ‬ ‫ﮔﻮﻧﺎﮔــﻮﻥ ﻳﻚ ﺍﻧﻘــﻼﺏ ﺑﺰﺭگ ﻣﺜﻞ ﺍﻧﻘﻼﺏ ﻓﺮﺍﻧﺴــﻪ‪ ،‬ﻳــﻚ ﺍﻧﻘﻼﺏ ﭘﺮ ﺳــﺮﻭﺻﺪﺍ ﻣﺜﻞ ﺍﻧﻘﻼﺏ‬ ‫ﺷــﻮﺭﻭﻯ ﻭ ﻳﻚ ﺍﻧﻘﻼﺏ ـﺑﻪﺍﺻﻄﻼﺡـ ﺍﺳﻼﻣﻰ ﻣﺜﻞ ﺍﻧﻘﻼﺏ ﺍﻟﺠﺰﺍﻳﺮ ﺭﺍ ﻣﻄﻠﻘ ًﺎ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ‬ ‫ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺑﻨﻴﺔ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺍﺳﺖ‪.‬‬ ‫‪77/12/15‬‬ ‫ﺍﻧﻘﻼﺏ ﺍﻳﺮﺍﻥ ﻳﻚ ﺍﻧﻘﻼﺏ ﻫﻮ ّﻳﺘ ًﺎ ﺍﺳــﻼﻣﻰ ﺑﻮﺩ‪ .‬ﺍﻧﻘﻼﺑﻰ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺍﻧﮕﻴﺰﻩﻫﺎﻯ ﺍﺳــﻼﻣﻰ ﻭ ﺑﺎ ﺧﻂ‬

‫ﻣﺸــﻰ ﺍﺳــﻼﻣﻰ ﻭ ﺑﺎ ﺭﻫﺒﺮﻯ ﺍﺳــﻼﻣﻰ ﻭ ﺑﺎ ﺷﻌﺎﺭﻫﺎﻯ ﺍﺳــﻼﻣﻰ ﻭ ﺑﺎﻻﺧﺮﻩ ﺣﺘﻰ ﺑﺎ ﺗﺎﻛﺘﻴﻚﻫﺎﻯ‬ ‫ﺍﺳــﻼﻣﻰ ﭘﻴﺶ ﺭﻓﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺒﺎﺭﺯﻩ‪ ،‬ﻣﺎ ﺣﺘﻰ ﺍﺯ ﺗﺎﻛﺘﻴﻚﻫﺎﻯ ﺿﺪﺍﺳﻼﻣﻰ ﻭ ﻏﻴﺮﺍﺳﻼﻣﻰ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻧﻜﺮﺩﻳﻢ‪ .‬ﻳﻌﻨﻰ ﺭﻫﺒﺮ ﻣﺎ ﺣﺘﻰ ﻳﻚ ﺩﺭﻭﻍ ﻣﺼﻠﺤﺘﻰ ﻫﻢ ﻧﮕﻔﺖ ﺩﺭ ﻃﻮﻝ ﻣﺒﺎﺭﺯﻩ‪ ،‬ﻭ ﺍﻳﻦ ﻳﻚ ﺷــﻴﻮﻩ‬ ‫ﻭ ﻳﻚ ﻣﻨﺶ ﺍﺳــﻼﻣﻰ ﺍﺳــﺖ‪ .‬ﺍﻧﻘﻼﺑﻰ ﻫﻮ ّﻳﺘ ًﺎ ﺍﺳــﻼﻣﻰ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻫﻮ ّﻳﺘ ًﺎ ﺍﺳــﻼﻣﻰ ﺍﺳﺖ‬ ‫ﺩﺷــﻤﻦﻫﺎﻳﺶ ﺩﺭ ﺩﻧﻴﺎ ﻣﺸﺨﺺ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺩﺷــﻤﻦﻫﺎ ﭼﻪ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ؟ ﺍﮔﺮ ﻳﻚ ﺟﻨﺒﺶ ﻭ‬ ‫ﻳﻚ ﺍﻧﻘﻼﺏ ﺻﺮﻓ ًﺎ ﺿﺪ ﺍﻣﭙﺮﻳﺎﻟﻴﺴــﺘﻰ‪ 14‬ﺑﺎﺷﺪ‪ ،‬ﻏﺎﺭﺕﮔﺮﺍﻥ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺑﺎ ﺁﻥ ﺍﻧﻘﻼﺏ ﻣﺒﺎﺭﺯﻩ ﺧﻮﺍﻫﻨﺪ‬ ‫ﻛﺮﺩ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﻧﻪ ﻓﻘﻂ ﺿﺪ ﻏﺎﺭﺕﮔﺮﻯ‪ ،‬ﺑﻠﻜﻪ ﺿﺪ ﻫﺮﮔﻮﻧﻪ ﺳﻠﻄﻪﺟﻮﻳﻰ ﺑﻴﮕﺎﻧﮕﺎﻥ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻰ ﺳﻠﻄﺔ‬ ‫ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺳﻠﻄﺔ ﺳﻴﺎﺳﻰ ﻭ ﺳﻠﻄﺔ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺁﻥﻭﻗﺖ ﻧﻪ ﻓﻘﻂ ﺳﻴﺎﺳﺖﻫﺎﻯ ﺍﺳﺘﻌﻤﺎﺭﻯ ﻭ ﺍﺳﺘﺜﻤﺎﺭﻯ‬ ‫ﺑﺎ ﺍﻭ ﻣﺨﺎﻟﻔﺖ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﺑﻠﻜﻪ ﺣﺘﻰ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺍﻳﺪﺋﻮﻟﻮژﻯﻫﺎﻯ ﺳﻠﻄﻪﻃﻠﺐ ﻫﻢ ﺑﺎ ﺁﻥ ﺟﻨﺒﺶ‬ ‫ﻣﺨﺎﻟﻔﺖ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﻳﻦ ﺩﺭﺳــﺖ ﭼﻴﺰﻯ ﺍﺳــﺖ ﻛﻪ ﺑﺮﺍﻯ ﺟﻨﺒﺶ ﺍﺳﻼﻣﻰ ﺍﻳﺮﺍﻥ ﭘﻴﺶ ﺁﻣﺪﻩ ﻭ ﺷﻤﺎ‬ ‫ﺍﻳﻦ ﺭﺍ ﻣﺸــﺎﻫﺪﻩ ﻣﻰﻛﻨﻴﺪ‪ .‬ﻣﺎ ﺩﺭ ﺳــﻄﺢ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻓﻘﻂ ﺑﺎ ﻛﺎﺭﺷــﻜﻨﻰ ﻏﺎﺭﺕﮔﺮﺍﻥ ﺭﻭﺑﺮﻭ ﻧﻴﺴﺘﻴﻢ‪،‬‬ ‫ﺑﻠﻜﻪ ﺣﺘﻰ ﺑﺎ ﻓﺮﻫﻨﮓﻫﺎﻯ ﺳــﻠﻄﻪﺟﻮ ﻭ ﺑﺎ ﺳﻴﺎﺳــﺖﻫﺎﻯ ﺳــﻠﻄﻪﺟﻮ ﻫﻢ ﺭﻭﺑﺮﻭ ﻫﺴــﺘﻴﻢ‪ .‬ﺁﻧﻬﺎ ﻫﻢ‬ ‫ﻛﺎﺭﺷﻜﻨﻰ ﻣﻰﻛﻨﻨﺪ؛ ﻟﺬﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﺩﺭ ﻃﻮﻝ ﺩﻭﺭﺍﻥ ﻣﺒﺎﺭﺯﺍﺕ ﻣﺎ‪ ،‬ﻫﻴﭻﻳﻚ ﺍﺯ ﻗﺪﺭﺕﻫﺎﻯ‬ ‫ﻋﺎﻟــﻢ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ ﻭﺍﻗﻌﻰ ﻛﻠﻤﻪ ﺑــﺮﺍﻯ ﻣﺒﺎﺭﺯﻳﻦ ﻣﺎ ﻭ ﻣﺒﺎﺭﺯﺓ ﻣﺎ‪ ،‬ﻛﻒ ﻧﺰﺩﻧﺪ‪ ،‬ﺍﺯ ﻣﺎ ﺗﺠﻠﻴﻞ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻣﺎ‬ ‫ﺭﺍ ﺣﺘﻰ ﺟﺪﻯ ﻧﮕﺮﻓﺘﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻨﻜﻪ ﻣﻰﺩﻳﺪﻧﺪ ﻣﺴﺘﻀﻌﻔﻴﻦ ﺩﺭ ﺍﻳﻦ ﻣﻤﻠﻜﺖ ﻣﺸﻐﻮﻝ ﻣﺒﺎﺭﺯﻩ ﻫﺴﺘﻨﺪ‪ ،‬ﺑﺎ‬ ‫ﻣﺴﺘﻜﺒﺮﻳﻦ ﺳﺎﺧﺘﻨﺪ؛ ﺣﺘﻰ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﺩﻋﺎﻯ ﺣﻤﺎﻳﺖ ﺍﺯ ﻣﺴﺘﻀﻌﻔﻴﻦ ﺭﺍ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻪﺩﻟﻴﻞ ﺍﺳﻼﻣﻰ‬ ‫ﺑﻮﺩﻥ ﺟﻨﺒﺶ ﻣﺎﺳﺖ‪.‬‬ ‫‪58/3/1‬‬ ‫ﭘﺲ ﺑﺒﻴﻨﻴﺪ ﻣﻦ ﻣﻨﺸــﺄ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺭﺍ ﭼﻪ ﻣﻰﺩﺍﻧﻢ‪ .‬ﻣﻦ ﻣﻰﮔﻮﻳﻢ ﻣﻨﺸــﺄﺵ ﺩﺭ ﺗﺪﻳﻦ ﻭ ﺩﺭ ﺍﻳﻤﺎﻥ‬ ‫ﺍﺳــﺖ‪ 77/12/15.‬ﺍﻳﻤﺎﻥ ﻣﺬﻫﺒﻰ ﻭ ﺍﺳــﻼﻣﻰ‪ .‬ﺍﻳﻤﺎﻥ ﻣﺬﻫﺒﻰ ﻋﺒﺎﺭﺕ ﺍﺳــﺖ ﺍﺯ ﺗﻀﻤﻴﻦ ﻭ ﺗﺄﻣﻴﻦﻛﻨﻨﺪﺓ‬ ‫ﺑﺨﺸــﻰ ﺍﺯ ﺍﺳــﺘﻌﺪﺍﺩ ﻭ ﺗﻮﺍﻧﺎﻳﻲﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻛﻪ ﺑﻴﺸــﺘﺮﻳﻦ ﺗﺄﺛﻴﺮ ﺭﺍ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﺭﺍﻩﻫﺎ ﻭ ﭘﻴﻤﻮﺩﻥ ﺁﻧﻬﺎ‬ ‫ﺩﺍﺭﺩ‪ .‬ﺍﻳﻤــﺎﻥ ﻣﺬﻫﺒﻰ ﺑﻪ ﺍﻧﺴــﺎﻥ ﻗﺪﺭﺕ‪ ،‬ﺷــﺠﺎﻋﺖ‪ ،‬ﻣﻌﺮﻓﺖ‪ ،‬ﺍﺳــﺘﻘﻼﻝ‪ ،‬ﺍﺗّﻜﺎ ِء ﺑــﻪ ﻧﻔﺲ‪ ،‬ﺛﺒﺎﺕ ﻭ‬ ‫ﺍﺳــﺘﻘﺎﻣﺖ ﺩﺭ ﻣﻴﺪﺍﻥﻫﺎﻯ ﺳﺮﺷــﺎﺭ ﺍﺯ ﺧﻄﺮ ﻣﻰﺩﻫﺪ‪ .‬ﺍﻳﻤﺎﻥ‪ ،‬ﻧﻘﺶ ﻭﺍﻗﻌﻴﺎﺕ ﺭﺍ ﺑﻪ ﺍﻧﺴــﺎﻥ‪ ،‬ﺁﻧﭽﻨﺎﻥ‬

‫ﺍﻧﻘــﻼﺏ ﺍﻳﺮﺍﻥ ﻳﻚ ﺍﻧﻘﻼﺏ‬ ‫ﻫﻮﻳﺘ ًﺎ ﺍﺳﻼﻣﻰ ﺑﻮﺩ‪.‬‬

‫ﻣﻨﺸــﺄ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺩﺭ‬ ‫ﺗﺪﻳﻦ ﻭ ﺍﻳﻤﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺗﺄﺛﻴﺮ ﺍﻳﻤﺎﻥ ﺩﺭ ﺯﻧﺪﮔﻰ ﺑﺸﺮ‬


‫‪ 34‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻛﻪ ﻫﺴــﺖ‪ ،‬ﻣﻰﻧﻤﺎﻳﺎﻧﺪ‪ .‬ﺍﮔﺮ ﺍﻧﺴــﺎﻧﻰ ﺑﺎﺍﻳﻤﺎﻥ ﺑﺎﺷــﺪ‪ ،‬ﻗــﺪﺭ ﻭ ﺍﺭﺯﺵ ﻭ ﻣﻘــﺪﺍﺭ ﭘﺪﻳﺪﻩﻫﺎﻯ ﻣﺎﺩﻯ ﻭ‬ ‫ﺗﻮﺍﻧﺎﻳﻲﻫــﺎﻯ ﺁﻧﻬﺎ ﺭﺍ ﻣﻰﺷﻨﺎﺳــﺪ ﻭ ﺩﺭﺑﺎﺭﺓ ﺁﻧﻬﺎ ﻧﻪ ﺯﻳﺎﺩﻩﺭﻭﻯ ﻣﻰﻛﻨــﺪ ﻭ ﻧﻪ ﻛﻮﺗﺎﻫﻰ‪ .‬ﺍﻳﻦ ﺧﺎﺻﻴﺖ‬ ‫ﺍﻳﻤﺎﻥ ﺍﺳــﺖ‪ .‬ﺍﻧﺴﺎﻧﻰ ﻛﻪ ﺍﻳﻤﺎﻥ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﺮﺍﻯ ﺍﺭﺯﺵﻫﺎﻯ ﻣﺎﺩﻯ ﺣﺴﺎﺑﻰ ﺑﻴﺶ ﺍﺯ ﺁﻥﭼﻪ ﻛﻪ ﺑﺎﻳﺪ ﺑﺎﺯ‬ ‫ﺍﻧﺴــﺎﻥ ﺑﺎﺍﻳﻤﺎﻥ‬ ‫ﻛﻨﺪ‪ ،‬ﺑﺎﺯ ﻣﻰﻛﻨﺪ ﻭ ﭘﻮﻝ ﻭ ﻣﻘﺎﻡ ﻭ ﻗﺪﺭﺕ ﻭ ﻧﻈﺎﻳﺮ ﺁﻥ‪ ،‬ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﻭ ﻧﻘﺶ ﻣﻰﻳﺎﺑﺪ‪.‬‬ ‫ِ‬ ‫ﺑﺮﺍﻯ ﭘﻮﻝ ﻭ ﺁﺳﺎﻳﺶ ﻭ ﺭﻓﺎ ِﻩ ﺯﻧﺪﮔﻰ ﺍﻳﻦ ﺩﻧﻴﺎ‪ ،‬ﻧﻘﺶ ﻣﻨﺎﺳﺐ ﺁﻥ ﺭﺍ ﻗﺎﺋﻞ ﻣﻰﺷﻮﺩ ﻭ ﺑﺮﺍﻯ ﻣﻌﻨﻮﻳﺖ‪،‬‬ ‫ﺁﺧﺮﺕ‪ ،‬ﺭﺿﺎﻯ ﺧﺪﺍ‪ ،‬ﺑﻬﺸــﺖ ﻭ ﻫﻤﺔ ﺍﺭﺯﺵﻫﺎﻯ‬ ‫ﻣﻌﻨﻮﻯ ﺩﻳﮕﺮ ﻛﻪ ﺧِﺮﺩ ﺍﻧﺴــﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭﻣﻰﻳﺎﺑﺪ‪،‬‬ ‫ِ‬ ‫ﺍﺭﺯﺵ ﻣﻨﺎﺳــﺐ ﻭ ﺟﺎﻳﮕﺎﻩ ﺷﺎﻳﺴــﺘﻪﺍﻯ ﺩﺭ ﻧﻈﺮ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺩﺭ ﺑﻌﻀﻰ ﺟﺎﻫﺎ ﻛﻪ ﭘﺎﻯ ﻋﻠﻢ ﻟﻨﮓ ﺍﺳﺖ‪،‬‬ ‫ﺍﻳﻤﺎﻥ‪ ،‬ﻛﺎﺭﺳــﺎﺯ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺷــﻤﺎ ﺗﺎﺭﻳﺦ ﻭ ﺗﻨﮕﻨﺎﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺑﺸــﺮ ﺭﺍ ﻧﮕﺎﻩ ﻛﻨﻴﺪ‪ ،‬ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﺍﻳﻦ‬ ‫ﺗﻨﮕﻨﺎﻫﺎ ﺑﻴﺸﺘﺮ ﺑﺎ ﺳﺮﺍﻧﮕﺸﺖ ﺍﻳﻤﺎﻥ ﺑﺎﺯ ﺷﺪﻩ ﺍﺳﺖ ﺗﺎ ﺑﺎ ﻣﺸﺖ ﻋﻠﻢ‪ .‬ﺟﺎﻳﻰ ﻛﻪ ﻋﻠﻢ ﺩﺭ ﺁﻧﺠﺎ ﭘﻴﺎﺩﻩ ﻭ‬ ‫ﻧﺎﺗﻮﺍﻥ ﺍﺳﺖ‪ ،‬ﺍﻳﻤﺎﻥ‪ ،‬ﻛﺸﻮﺭﻫﺎ ﺭﺍ ﻧﺠﺎﺕ ﺩﺍﺩﻩ ﻭ ﻣﻠﺖﻫﺎ ﺭﺍ ﺍﺯ ﺍﺳﺎﺭﺕ ﺧﺎﺭﺝ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻤﺎﻥ‪ ،‬ﺗﺴﻠﻂِ‬ ‫ﺑﺪﻱﻫﺎ ﻭ ﺯﺷﺘﻲﻫﺎ ﻭ ﺳﺘﻢﻫﺎ ﺭﺍ ﺯﺍﻳﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪74/7/25‬‬ ‫ﺍﻳﻤــﺎﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﺪﻳﻦ ﻭ ﺗﻌﺒــﺪ‪ ،‬ﻧﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺠﺮﺩ ﺧﻮﺩﺵ ﻛــﻪ ﺑﮕﻮﻳﻴﻢ ﻣﺎ ﺁﺩﻡ ﺑﺎﺍﻳﻤﺎﻧﻰ‬ ‫ﻫﺴﺘﻴﻢ‪ ،‬ﺍﻣﺎ ﺩﺭ ﻋﻤﻞ‪ ،‬ﻧﻪ ﺍﻫﻞ ﻧﻤﺎﺯﻳﻢ‪ ،‬ﻧﻪ ﺍﻫﻞ ﺗﻌﺒﺪ ﻭ ﺫﻛﺮﻳﻢ‪ ،‬ﻧﻪ ﺍﻫﻞ ﺗﻮﺟﻪ ﺑﻪ ﺧﺪﺍ ﻭ ﻋﻤﻞﻛﺮﺩﻥ‬ ‫ﺑــﻪ ﻫﻴﭻﻳﻚ ﺍﺯ ﻓﺮﺍﻳﻀﻴﻢ‪ ،‬ﻓﻘﻂ ﻣﻰﮔﻮﻳﻴﻢ ﻣﺎ ﺑﺎﺍﻳﻤﺎﻧﻴﻢ! ﻧﻪ؛ ﻣﻦ ﺍﺻ ً‬ ‫ﻼ ﺍﻳﻦ ﺍﻳﻤﺎﻥ ﺭﺍ ﻧﻤﻰﮔﻮﻳﻢ‪ .‬ﺍﻳﻦ‬ ‫ِ‬ ‫»ﻗﺎﻟﺖ ﺍ َ‬ ‫ﺍﻳﻤﺎﻥ‪ ،‬ﻫﻤﺎﻧﻰ ﺍﺳــﺖ ﻛﻪ ﻗﺮﺁﻥ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﺪ‪:‬‬ ‫ﺁﻣﻨّﺎ‪ ،‬ﻗُﻞ ﻟَﻢﺗُﺆ ِﻣﻨﻮﺍ َﻭ ِﻟﻜﻦ ﻗُﻮﻟﻮﺍ‬ ‫ﻻ ُ‬ ‫ﻋﺮﺍﺏ َ‬ ‫ﺍَﺳــ َﻠﻤﻨﺎ«* ﺗﺴﻠﻴﻢ ﺷﺪﻳﻢ‪ .‬ﺁﻥ‪ ،‬ﺗﺴﻠﻴﻢﺷﺪﻥ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺍﻳﻤﺎﻥﺁﻭﺭﺩﻥ‪ .‬ﻣﻠﺖ ﻣﺎ ﺍﻳﻤﺎﻥ ﺍﺳﻼﻣﻰ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﺍﻳﻤــﺎﻥ ﻭ ﺗﻌﺒﺪ ﻣﻨﺒﻊ ﻻﻳﺰﺍﻟﻰ‬ ‫ﺍﺳــﺖ ﻛﻪ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ‬ ‫ﺍﺯ ﺁﻥ ﺗﻐﺬﻳــﻪ ﻛــﺮﺩﻩ ﻭ‬ ‫ﺧﻮﺷــﺒﺨﺘﺎﻧﻪ ﺍﺯ ﺧﻴﻠــﻰ ﺍﺯ‬ ‫ﺁﺳﻴﺐﻫﺎ ﺩﻭﺭ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻳﻜﻰ ﺍﺯ ﻣﺴــﺎﺋﻠﻰ ﻛﻪ ﻣﻦ ﻗﺒــﻞ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﻫﻤﻪ ﺟﺎ ﺑﺤﺚ ﻣﻰﻛﺮﺩﻡ‪ ،‬ﺍﻳــﻦ ﺑﻮﺩ ﻛﻪ ﻣﻰﮔﻔﺘﻢ ﻣﺮﺩﻡ‬ ‫ﻣــﺎ ـﻛﻪ ﺁﻥﻭﻗﺖ ﻣﺘﻬﻢ ﺑﻪ ﺑﻰﺍﻳﻤﺎﻧﻰ ﻣﻰﺷــﺪﻧﺪـ ﺍﺗﻔﺎﻗ ًﺎ ﻣﺆﻣﻨﻨــﺪ؛ ﻣﻨﺘﻬﺎ ﻣﺆﻣﻦ ﺑﻪ ﻫﻤﺎﻥ ﭼﻴﺰﻯ ﻛﻪ‬ ‫ﺧﻮﺩﺷﺎﻥ ﺍﺯ ﺍﺳﻼﻡ ﺷﻨﺎﺧﺘﻪﺍﻧﺪ‪ ،‬ﺑﺮﺍﻯ ﺁﻥ ﻓﺪﺍﻛﺎﺭﻯ ﻫﻢ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻣﺎﻟﺸﺎﻥ ﻭ ﺟﺎﻧﺸﺎﻥ ﺭﺍ ﻫﻢ ﻣﻰﺩﻫﻨﺪ‬ ‫ﻭ ﺗﺤﻤﻞ ﺯﺣﻤﺎﺕ ﺭﺍ ﻫﻢ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺑﻌﺪ ﻣﻌﻠﻮﻡ ﺷــﺪ ﻛﻪ ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳــﺖ؛ ﻣﻠﺖ ﺍﻳﺮﺍﻥ‪ ،‬ﻣﻠﺖ ﻣﺆﻣﻨﻰ‬ ‫ﺑﻮﺩ‪ .‬ﺍﻣﺮﻭﺯ ﻫﻢ ﻣﻠﺖ‪ ،‬ﺧﻮﺷــﺒﺨﺘﺎﻧﻪ ﻣﺆﻣﻦ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺧﻮﺍﻫﻢ ﮔﻔﺖ ﻛﻪ ﺍﺳﺎﺳﻲﺗﺮﻳﻦ ﻫﺪﻑ ﺩﺷﻤﻨﺎﻥ‬ ‫ﺍﻧﻘﻼﺏ ﻫﻢ ﻫﻤﻴﻦ ﺍﻳﻤﺎﻥ ﻭ ﺗﻌﺒﺪ ﺍﺳــﺖ‪ .‬ﺁﻣﺎﺝ ﺣﻤﻼﺕ ﺁﻧﻬﺎ‪ ،‬ﺍﻳﻦ ﺍﺳــﺖ ﻭ ﻣﻨﺒﻊ ﻻﻳﺰﺍﻟﻰ ﺍﺳــﺖ ﻛﻪ‬ ‫ﺍﻧﻘﻼﺏ‪ ،‬ﺍﺯ ﺁﻥ ﺗﻐﺬﻳﻪ ﻛﺮﺩﻩ ﻭ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﺍﺯ ﺧﻴﻠﻰ ﺍﺯ ﺁﺳﻴﺐﻫﺎ ﺩﻭﺭ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪77/12/15‬‬

‫* ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺣﺠﺮﺍﺕ‪ /‬ﺁﻳﻪ‪14‬‬


‫ﻓﺼﻞ ﺳﻮﻡ‬ ‫ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ‬


‫ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ ‪37‬‬

‫ﺩﺭ ﻣــﻮﺭﺩ ﺍﻧﻘــﻼﺏ ﻭ ﺍﻳﻦ ﺍﻳﺪﺋﻮﻟﻮژﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻛﻪ ﺗﺤﻮﻝ ﻋﻈﻴﻢ ﻣﻠﺖ ﻣﺎ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩ‪،‬‬ ‫ﺟﺎﻳﻰ »ﺍﻧﻘﻼﺏ« ﺭﺍ ﻛﻪ ﺑﺮ‬ ‫ـﻛﻪ ﻭﺍﻗﻌ ًﺎ ﺍﺑﻌﺎﺩ ﺍﻭ ﺭﺍ ﻧﻤﻰﺷــﻮﺩ ﺍﻻﻥ ﻣﺸــﺨﺺ ﻛﺮﺩ‪ ،‬ﻭ ﺍﺳﻢ ﺳﺎﺩﺓ ﻫﻤﻪ ِ‬ ‫ﺗﺎﺭﻳﺨﻰ‬ ‫ﺑﺮﺧﻰ ﺗﺤﻮﻻﺕ ﻛﺸﻮﺭﻫﺎ ﺩﺭ ﺩﻧﻴﺎ ﺣﺎﻛﻢ ﺍﺳﺖ‪ ،‬ﻛﻮﭼﻚ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺭﻭﻯ ﺍﻳﻦ ﺗﺤﻮﻝ ﻋﻈﻴﻢ‬ ‫ِ‬ ‫ﻣﻘﻄﻌــﻰ ﺗﻌﻴﻴﻦﻛﻨﻨﺪﺓ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﺑﮕﺬﺍﺭﻡـ ﺍﻳﻦ ﺑﻪ ﺍﺩﺑﻴﺎﺕ ﻭ ﻫﻨﺮ‪ ،‬ﻧﻴﺎﺯ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺍﺭﺩ‪ .‬ﺩﺭﺳــﺖ ﻣﺜﻞ‬ ‫ِ‬ ‫ﻧﻘﻞ ﺧﻮﺩﺵ ﺑﻪ ﺍﺑﺰﺍﺭﻫﺎﻯ ﺳــﻨﮕﻴﻦﺗﺮ‪ ،‬ﺍﺑﺰﺍﺭﻫﺎﻯ ﻗﻮﻱﺗﺮ ﻭ‬ ‫ﺍﻳﻨﻜﻪ ﻳﻚ ﺑﺎﺭ ﺳــﻨﮕﻴﻦ ﺑــﺮﺍﻯ ﺣﻤﻞ ﻭ ِ‬ ‫ﻧﻴﺮﻭﻣﻨﺪﺗﺮﻯ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ‪ .‬ﻳﻚﻭﻗﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﻳﻚ ﻣﺴﺎﻓﺮﺕ‪ ،‬ﻳﻚ ﭘﻴﺮﺍﻫﻦ ﻭ ﻣﺜ ً‬ ‫ﻼ ﻳﻚ ﺯﻳﺮﭘﻮﺵ ﻭ‬ ‫ﻳﻚ ﻟﺒﺎﺱ ﺳــﺎﺩﻩ ﻭ ﺧﻮﺭﺍﻙ ﻳﻚ ﺭﻭﺯ ﺭﺍ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺮﺩﺍﺭﺩ‪ ،‬ﻓﻘﻂ ﻳﻚ ﺳﺎﻙ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ‪ .‬ﻳﻚﻭﻗﺖ‬ ‫ﺑﺮﺍﻯ ﻳﻚ ﻣﺴــﺎﻓﺮﺕ ﺑﺎﺭ ﺳــﻨﮕﻴﻨﻰ ﺭﺍ‪ ،‬ﺍﺑﺰﺍﺭﻫﺎﻯ ﻓﺮﺍﻭﺍﻧﻰ ﺭﺍ‪ ،‬ﺁﺫﻭﻗﺔ ﻳﻚ ﺳــﺎﻝ ﺭﺍ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺒﺮﺩ‪،‬‬ ‫ﻃﺒﻴﻌﻰ ﺍﺳــﺖ ﻛﻪ ﺑﻪ ﻭﺳــﺎﻳﻞ ﺑﻴﺸــﺘﺮﻯ ﻭ ﺑﺎﺭ ﻭ ﺑﻨﻪﻫﺎﻯ ﺯﻳﺎﺩﺗﺮﻯ ﺍﺣﺘﻴــﺎﺝ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺗﻤﺪﻧﻰ ﻛﻪ‬ ‫ﺩﻧﺒﺎﻟﺔ ﺍﻳﻦ ﺗﺤﻮﻝ ﺩﺍﺭﺩ ﻣﻰﺁﻳﺪ ﻭ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺑﻼﺗﺮﺩﻳﺪ ﺩﻧﻴﺎ ﺭﺍ ﺗﺤﺖﺍﻟﺸــﻌﺎﻉ ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺩﺍﺩ؛ ﺍﻳﻦ‬ ‫ﺍﻳﺪﺋﻮﻟﻮژﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺩﺭﺧﺸﻴﺪ ﻭ ﻃﻠﻮﻉ ﻛﺮﺩ ﻭ ﺑﻪ ﻭﺳﻂﺍﻟﺴﻤﺎء ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﻭ ﺑﻪ‬ ‫ﻣﺎ ِﻩ ﺗﻤﺎﻡ ﺑﺪﻝ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﺑﺎﺭ ﻣﻌﻨﻮﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻤﻰ ﺍﺳﺖ‪ ،‬ﻭ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ ﺑﻪ ﺍﺑﺰﺍﺭﻫﺎﻯ‬ ‫ﻓﺮﺍﻭﺍﻥ‪ .‬ﺍﻳﻦ ﺍﺑﺰﺍﺭﻫﺎ ﺑﻬﺘﺮﻳﻨﺶ‪ ،‬ﺭﺳﺎﺗﺮﻳﻨﺶ‪ ،‬ﻣﻮﺟﺰﺗﺮﻳﻨﺶ‪ ،‬ﻧﺎﻓﺬﺗﺮﻳﻨﺶ‪ ،‬ﻫﻨﺮ ﺍﺳﺖ‪.‬‬ ‫ﺁﻥ ﻛﺴﺎﻧﻰ ﻛﻪ ﺗﺼﻮﺭ ﻣﻰﻛﻨﻨﺪ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺍﻳﺮﺍﻥ ﺑﺎ ﺍﺩﺑﻴﺎﺕ ﻭ ﺑﺎ ﻫﻨﺮ ﺳﺮ ﻭ ﻛﺎﺭﻯ ﻧﺪﺍﺭﺩ‪ ،‬ﺭﺑﻄﻰ‬ ‫ﻧــﺪﺍﺭﺩ‪ ،‬ﺧﻴﻠﻰ ﭘــﺮﺕ ﺍﺯ ﻣﻌﺮﻛﻪﺍﻧﺪ‪ ،‬ﺧﻴﻠﻰ ﺩﻭﺭﻧﺪ ﻭ ﻧﻤﻰﻓﻬﻤﻨﺪ ﺍﺻ ً‬ ‫ﻼ ﭼــﻪ ﺩﺍﺭﻧﺪ ﻣﻰﮔﻮﻳﻨﺪ ﻭ ﺑﻪ ﻛﺠﺎ‬ ‫ﺩﺍﺭﻧــﺪ ﻣﻰﮔﻮﻳﻨــﺪ‪ .‬ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺑﻪ ﻳﻚ ﺍﺩﺑﻴﺎﺕ ﻗــﻮﻯ‪ ،‬ﺑﻪ ﻳﻚ ﻓﺮﻫﻨﮓ ﻏﻨﻰ ﻧﻴﺎﺯﻣﻨﺪ‬ ‫ﺍﺳــﺖ‪ .‬ﻣﻦ ﻣﺘﻌﺠﺒﻢ‪ ،‬ﻳﻌﻨﻰ ﻭﺍﻗﻌ ًﺎ ﺩﺭ ﻓﻜﺮﻡ ﻛﻪ ﺍﮔﺮ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻗﺮﺍﺭ ﺑﻮﺩ ﺗﻮﻯ ﻳﻚ ﻛﺸــﻮﺭﻯ ﭘﺪﻳﺪ‬ ‫ﻣﻰﺁﻣﺪ ﻛﻪ ﺧﻮﺩﺵ ﺯﺑﺎﻥ ﻏﻨﻰﺍﻯ ﻧﺪﺍﺷــﺖ‪ ،‬ﻣﺜﻞ ﺑﻌﻀﻰ ﺍﺯ ﻛﺸــﻮﺭﻫﺎﻯ ﺁﻣﺮﻳﻜﺎﻯ ﻻﺗﻴﻦ ﻳﺎ ﺑﻌﻀﻰ‬

‫ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺑﻪ ﺍﺩﺑﻴﺎﺕ‬ ‫ﻭ ﻫﻨﺮ ﻧﻴﺎﺯ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺍﺭﺩ‪.‬‬


‫‪ 38‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﺯ ﻛﺸــﻮﺭﻫﺎﻯ ﺁﻓﺮﻳﻘﺎﻳﻰ ﻛﻪ ﻳﻚ ﺯﺑﺎﻧﻰ ﻣﺜﻞ ﺯﺑﺎﻥ ﻓﺎﺭﺳــﻰ ﺑﺎ ﺍﻳﻦ ﺳﺎﺑﻘﺔ ﺗﺎﺭﻳﺨﻰ‪ ،‬ﺑﺎ ﺍﻳﻦ ﻇﺮﻓﻴﺖ‬ ‫ﻋﻈﻴﻢ ـﻛﻪ ﻣﻰﺩﺍﻧﻴﺪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﺍﺯ ﻟﺤﺎﻅ ﻇﺮﻓﻴﺖ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﻳﻜﻰ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺯﺑﺎﻥﻫﺎﺳﺖ؛‬ ‫ﺁﻥﻃﻮﺭﻯ ﻛﻪ ﺁﺩﻡﻫﺎﻯ ﺍﻫﻞ ﺯﺑﺎﻥ ﻭ ﺯﺑﺎﻥﺷــﻨﺎﺱﻫﺎ ﻣﻰﮔﻮﻳﻨﺪ ﺍﺯ ﻟﺤﺎﻅ ﻇﺮﻓﻴﺖ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺍﺳــﺖـ‬ ‫ﺍﮔﺮ ﻧﺪﺍﺷــﺖ ﻭ ﻗــﺮﺍﺭ ﺑﻮﺩ ﺑﺎ ﻫﻤﺎﻥ ﺯﺑﺎﻥ ُﮔ ُ‬ ‫ﻨﮕﻼﺱ* ﻣﺤﻠﻰ ﺑﺨﻮﺍﻫﺪ ﺍﻳــﻦ ﻓﺮﻫﻨﮓ ﺭﺍ ﻧﻘﻞ ﻭ ﺍﻧﺘﻘﺎﻝ‬ ‫ﻣــﺎ ﺍﻣﺮﻭﺯ ﻳﻚ ﺯﺑــﺎﻥ ﻗﻮﻯ‬ ‫ﻭ ﻳــﻚ ﻓﺮﻫﻨــﮓ ﻋﻤﻴــﻖ‬ ‫ﺗﺎﺭﻳﺨــﻰ ﻭ ﻏﻨــﻰ ﺩﺍﺭﻳﻢ ﻭ‬ ‫ﺑــﻪ ﻳــﻚ ﻫﻨﺮ ﺳــﻄﺢ ﺑﺎﻻ‬ ‫ﺑﻪﺷﺪﺕ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ‪.‬‬

‫ﺑﻠﻴﻪﺍﻯ ﺍﺳﺖ‬ ‫ﺑﺪﻫﺪ‪ ،‬ﻳﺎ ﺍﺯ ﻳﻚ ﺯﺑﺎﻥ ﺑﻴﮕﺎﻧﻪ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﻨﺪ ﭼﻪ ﺑﻼﻳﻰ ﺳــﺮ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻣﻰﺁﻣﺪ؟ ﺍﻳﻦ ّ‬ ‫ﻛﻪ ﻣﺎ ﺍﻣﺮﻭﺯ ﺩﭼﺎﺭﺵ ﻧﻴﺴﺘﻴﻢ ﻭ ﻣﺎ ﺍﻣﺮﻭﺯ ﺑﻪ ﻳﻚ ﺯﺑﺎﻥ ﻗﻮﻯ‪ ،‬ﻛﻪ ﺩﺍﺭﻳﻢ؛ ﻭ ﺑﻪ ﻳﻚ ﻓﺮﻫﻨﮓ ﻋﻤﻴﻖ ﻭ‬ ‫ﺗﺎﺭﻳﺨﻰ ﻭ ﻏﻨﻰ‪ ،‬ﻛﻪ ﺩﺍﺭﻳﻢ؛ ﻭ ﺑﻪ ﻳﻚ ﺫﻫﻨﻴﺖ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﻣﻠﺖﻣﺎﻥ ﻭ ﺩﺭ ﻫﻤﺔ ﻣﺮﺩﻣﻤﺎﻥ‪ ،‬ﻛﻪ ﺩﺍﺭﻳﻢ؛‬ ‫ﻭ ﺑﻪ ﻳﻚ ﻫﻨﺮ ﺳﻄﺢ ﺑﺎﻻ‪ ،‬ﻛﻪ ﻧﺪﺍﺭﻳﻢ؛ ﺑﻪﺷﺪﺕ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ‪ .‬ﻫﻤﺔ ﺍﺑﺰﺍﺭﻫﺎﻯ ﻻﺯﻡ ﻫﺴﺖ‪ ،‬ﺍﻣﺎ ﺁﻥ ﻫﻨﺮ‬ ‫ﺑُ ّﺮﻧﺪﺓ ﺗﻴﺰﻯ ﻛﻪ ﺍﻣﺮﻭﺯ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ ﺍﺑﺰﺍﺭﻫﺎ ﺭﺍ ﺳــ ِﺮﻫﻢ ﻛﻨﺪ ﻭ ﺳــﻮﺍﺭ ﻛﻨﺪ ﻭ ﺍﻳﻦ ﻇﺮﻑ ﺭﺍ ﺍﺯ ﻣﺤﺘﻮﺍﻯ‬ ‫ﺑﺰﺭگ ﻛﺎﺭ ﻣﺎﺳــﺖ ﻭ ﺑﻪ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ُﭘﺮ ﻛﻨﺪ ﻭ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ؛ ﺍﻳﻦ ﺭﺍ ﻣﺎ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺍﻳﻦ ﻣﺸــﻜﻞ ِ‬ ‫ﺍﻳﻦ ﺑﻪﺷﺪﺕ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ ﻭ ﺑﺎﻳﺪ ﺩﻧﺒﺎﻟﺶ ﺑﺎﺷﻴﻢ‪.‬‬ ‫ﻳﻚ ﻧﮕﺎﻫﻰ ﺑﻜﻨﻴﺪ ﺑﻪﻋﻨﻮﺍﻥ ﻣﻘﺪﻣﻪﺍﻯ ﺩﺭ ﺫﻫﻨﺘﺎﻥ ﺑﻪ ﺻﺪﺭ ﺍﺳــﻼﻡ‪ .‬ﺍﻳﻦ ﻣﻔﺎﻫﻴﻤﻰ ﻛﻪ ﻣﻦ ﺩﺍﺭﻡ ﺍﺯ‬

‫ﺍﺳــﻼﻡ ﺍﺯ ﺍﻭﻝ ﺩﺭ ﻳــﻚ‬ ‫ﻗﺎﻟــﺐ ﺻﺪﺩﺭﺻــﺪ ﻫﻨﺮﻯ‬ ‫ﺍﺭﺍﺋﻪ ﺷــﺪﻩ ﺍﺳــﺖ‪.‬‬

‫ﻧﻈﺮﺍﻥ ﺍﺩﺑﻴﺎﺕ‬ ‫ﻫﻤﺔ ﺻﺎﺣﺐ‬ ‫ِ‬ ‫ﻭ ﻫﻨﺮ‪ ،‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻭﺝ ﻫﻨﺮﻯ‬ ‫ﻗﺮﺁﻥ ﺍﻇﻬﺎﺭ ﻋﺠﺰ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺁﻥ ﺣﺮﻑ ﻣﻰﺯﻧﻢ‪ ،‬ﺍﻳﻨﻬﺎ ﻫﻤﺎﻥ ﻣﻔﺎﻫﻴﻢ ﺍﺳــﻼﻣﻰ ﺍﺳﺖ‪ ،‬ﻣﻔﺎﻫﻴﻢ‪ ،‬ﻣﻔﺎﻫﻴﻢ ﺻﺪﺭ ﺍﺳﻼﻡ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ‬ ‫ﻛﻬﻨﻪ ﻧﻤﻰﺷﻮﺩ ﻣﻔﺎﻫﻴﻢ ﺍﺳﺖ‪ .‬ﻛﻬﻨﮕﻰ ﺩﺭ ﻫﻤﻪ ﭼﻴﺰ ﻋﺎﻟﻢ ﻣﻰﺁﻳﺪ ﺟﺰ ﻣﻔﺎﻫﻴﻢ ﺍﺻﻴﻞ ﺍﻧﺴﺎﻧﻰ‪ ،‬ﺍﻳﻨﻬﺎ‬ ‫ﻛﻬﻨﮕﻰﺑﺮﺩﺍﺭ ﻧﻴﺴﺖ‪ .‬ﺍﺑﺰﺍﺭﻫﺎ ﻋﻮﺽ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﺭﺍﺑﻄﻪﻫﺎ ﻋﻮﺽ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﺷﻜﻞﻫﺎ ﻋﻮﺽ ﻣﻰﺷﻮﻧﺪ‪،‬‬ ‫ﻗﺎﻟﺐﻫﺎ ﻋﻮﺽ ﻣﻰﺷــﻮﻧﺪ‪ ،‬ﺍﻣﺎ ﻣﻔﺎﻫﻴﻢ ﺍﺻﻴﻞ ﺍﻧﺴــﺎﻧﻰ ﻫﻴﭻﻭﻗﺖ ﻋﻮﺽ ﻧﻤﻰﺷــﻮﺩ‪ .‬ﺷﺮﺍﻓﺖﻫﺎﻯ‬ ‫ﺍﻧﺴــﺎﻧﻰ‪ ،‬ﻛﺮﺍﻣﺖﻫﺎﻯ ﺍﻧﺴــﺎﻧﻰ‪ ،‬ﺣﺴﻦﻫﺎ ﻭ ﻗﺒﺢﻫﺎﻳﻰ ﻛﻪ ﻋﻘﻞ ﺍﻧﺴــﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺗﺸﺨﻴﺺ ﻣﻰﺩﻫﺪ‪،‬‬ ‫ﺁﻧﻬﺎ ﻋﻮﺽﺑﺸــﻮ ﻧﻴﺴــﺖ؛ ﻭ ﻣﻌﺮﻓﺖ ﺍﺳﻼﻣﻰ ﻫﻤﻮﺍﺭﻩ ﺑﺮﺍﻯ ﻣﺎ ﻳﻚ ﻣﻌﺮﻓﺖ ﻧﻮ ﺍﺳﺖ‪ .‬ﺧﻮﺩ ﺍﺳﻼﻡ ﺍﺯ‬ ‫ﺍﻭﻝ ﺩﺭ ﻳﻚ ﻗﺎﻟﺐ ﺻﺪﺩﺭﺻﺪ ﻫﻨﺮﻯ ﺍﺭﺍﺋﻪ ﺷﺪﻩ‪ ،‬ﻭ ﺁﻥ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﻗﺮﺁﻥ ﺍﺯ ﻟﺤﺎﻅ ﺯﺑﺎﻥ ﻫﻨﺮﻯ ﻳﻚ‬ ‫ﭼﻴﺰ ﺑﻰﻧﻈﻴﺮ ﻭ ﺍﺳــﺘﺜﻨﺎﺋﻰ ﺍﺳــﺖ‪ .‬ﺁﻥﺟﻮﺭﻯ ﻛﻪ ﺷﻤﺎ ﻋﻤﻖ ﻣﻔﻬﻮﻡ ﻳﻚ ﺟﻠﻤﺔ ﻓﺎﺭﺳﻰ‪ ،‬ﻳﻚ ﺗﺮﻛﻴﺐ‬ ‫ﻓﺎﺭﺳــﻰ‪ ،‬ﻳﻚ ﻟﻐﺖ ﻓﺎﺭﺳــﻰ ﺭﺍ ﻣﻰﺩﺍﻧﻴﺪ ﻳﻚ ﺁﺩﻡ ﺑﻴﮕﺎﻧﻪ ﻣﻤﻜﻦ ﻧﻴﺴﺖ ﺑﺪﺍﻧﺪ‪ ،‬ﻣﮕﺮ ﺑﻴﮕﺎﻧﻪﺍﻯ ﻛﻪ ﺍﺯ‬ ‫ﻛﻮﺩﻛﻰ ﺳــﺎﻝﻫﺎﻯ ﻣﺘﻤﺎﺩﻯ ﺩﺭ ﺑﻴﻦ ﺷــﻤﺎ ﺑﻮﺩﻩ‪ ،‬ﻳﺎ ﺩﺍﺭﺍﻯ ﺍﺳﺘﻌﺪﺍﺩ ﻓﻮﻕﺍﻟﻌﺎﺩﻩﺍﻯ ﺑﺎﺷﺪ ﻭ ﺳﺎﻝﻫﺎﻳﻰ‬ ‫ﺭﺍ ﺑﺎﺯ ﺑﺎ ﺯﺑﺎﻥ ﺳــﺮ ﻛﺮﺩﻩ ﺑﺎﺷــﺪ‪ .‬ﻭﺍ ِّﻻ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﻛﻪ ﺁﻥ ﺍﻋﻤﺎﻕ ﺯﻳﺒﺎﻳﻰ ﻫﻨﺮﻯ ﺍﻟﻔﺎﻅ ﻭ ﺗﺮﻛﻴﺒﺎﺕ ﻭ‬ ‫ﺍﻳﻨﻬﺎ ﺭﺍ ﻳﻚ ﺁﺩﻡ ﺑﻴﮕﺎﻧﻪ ﺑﺪﺍﻧﺪ‪ .‬ﺍﻫﻞ ﺯﺑﺎﻥ ﻫﻤﻪﺷــﺎﻥ ﻣﺘﻔﻘﻨﺪ‪ ،‬ﺷــﻌﺮﺍء‪ ،‬ﻓﺼﺤﺎء‪ ،‬ﺑُﻠﻐﺎء‪ ،‬ﻭ ﻛﺴﺎﻧﻰ ﻛﻪ‬ ‫ﺩﺭ ﺍﺩﺑﻴــﺎﺕ ﻭ ﻫﻨــﺮ ﺻﺎﺣﺐﻧﻈﺮﻧﺪ ﺍﺯ ﺍﻭﻝ ﺗﺎ ﺍﻣﺮﻭﺯ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻭﺝ ﻫﻨﺮﻯ ﻗﺮﺁﻥ ﺍﻇﻬﺎﺭ ﻋﺠﺰ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺍﻭﻟﻰ ﻓﻜﺮ ﻭ ﺍﻧﻘﻼﺏ‪ ،‬ﻳﻚ ﭼﻨﻴﻦ ﺍﺩﺑﻴﺎﺕ‬ ‫ﺍﻳﻨﻜــﻪ ﺣﺎﻻ ﺑﻪﺟﺎﻯ ﺧﻮﺩ ﻗﺮﺁﻥ‪ ،‬ﺍﻳﺪﻩ ﻭ ﺍﺩﺑﻴــﺎﺕ ﺍﺑﺘﺪﺍﻳﻰ ﻭ ِ‬

‫ﺭﺍﻗﻰ** ﻭ ﺑﺎﻻﻳﻰ ﺑﻮﺩﻩ‪ ،‬ﺷــﻤﺎ ﺩﺭ ﺍﻧﻘﻼﺏ ﻣﺎ ﻛﻪ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﻣﺎ ﺩﺭ ﺍﻧﻘﻼﺏ ﺧﻮﺩﻣﺎﻥ ﻳﻚ‬ ‫ﭼﻨﻴﻦ ﭼﻴﺰﻯ ﻧﺪﺍﺷــﺘﻴﻢ‪ .‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺑﻴﻦ ﻣﺴــﺆﻭﻟﻴﻨﻰ ﻛﻪ ﺑﺎ ﻧﻬﻀﺖ ﻭ ﻣﺜ ً‬ ‫ﻼ ﺍﻧﻘﻼﺏ ﺳﺮ ﻭ ﻛﺎﺭ ﺩﺍﺷﺘﻨﺪ ﻭ‬ ‫* ﮔﻨﮓ‪ ،‬ﻧﻴﻢ ﺯﺑﺎﻥ‪ ،‬ﻧﻴﻤﻪ ﮔﻮﻳﺎ‬ ‫** )ﺭﻕﻯ(‪ ،‬ﺑﺎﻻﺭﻭﻧﺪﻩ‬


‫ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ ‪39‬‬

‫ﺑﻬﺘﺮ ﺍﺯ ﻫﻤﻪ‪ ،‬ﺍﺯ ﺟﻬﺎﺕ ﻣﺘﻌﺪﺩ‪ ،‬ﺩﺭ ﺷــﺨﺺ ﺍﻣﺎﻡ ﻳﻚ ﺍﻣﺘﻴﺎﺯﺍﺗﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺍﺩﺑﻴﺎﺕ ﻭﻳﮋﺓ ﺍﻣﺎﻡ ﻳﻚ‬ ‫ﺍﺩﺑﻴﺎﺕ ﺑﺎﺏ ﺍﻳﻦ ﺍﻧﻘﻼﺏ؛ ﺳﺎﺩﻩ‪ ،‬ﺭﻭﺍﻥ‪ ،‬ﺑﻠﻴﻎ‪ ،‬ﻧﺎﻓﺬ‪ ،‬ﻣﺮﺩﻣﻰ‪ ،‬ﻫﻤﻪﻛﺲﻓﻬﻢ‪ ،‬ﺑﻰﺗﻌﻘﻴﺪ* ﻭ ﺩﺭﻋﻴﻦﺣﺎﻝ‬ ‫ﺩﺭﺳــﺖ؛ ﻳﻚ ﺧﺼﻮﺻﻴﺎﺗﻰ ﺩﺍﺭﺩ ﺍﺩﺑﻴﺎﺗﺶ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﺭﺍ ﺷــﻤﺎ ﻣﻘﺎﻳﺴﻪ ﺑﻜﻨﻴﺪ‪ ،‬ﺁﻧﭽﻪ ﻛﻪ ﻇﺮﻓﻴﺖ ﺍﺩﺑﻰ‬ ‫ﺯﺑﺎﻥ ﻣﺎ‪ ،‬ﺯﺑﺎﻥ ﺍﻧﻘﻼﺏ ﻣﺎ ﺑﺎ ﻗﺮﺁﻥ ﺍﺻ ً‬ ‫ﻼ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴــﻪ ﻧﻴﺴــﺖ‪ .‬ﻋﻼﻭﺓ ﺑﺮ ﺍﻳﻦ ﺧﻮﺩ ﺭﺳــﻮﻝ ﺍﻛﺮﻡ‬ ‫ﺍﺯ ﻇﺮﻓﻴﺖﻫﺎﻯ ﺑﺎﻻﻯ ﺍﺩﺑﻰ ﺳــﻌﻰ ﻣﻰﻛﺮﺩﻩ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﻨﺪ‪ .‬ﭘﻴﻐﻤﺒﺮ ﻫﻢ ﺩﺭ ﻛﻠﻤﺎﺕ ﺧﻮﺩﺵ‪ ،‬ﻫﻢ ﺩﺭ‬ ‫ﻛﻠﻤﺎﺕ ﺭﻫﺒﺮﺍﻥ ﺍﺳﻼﻡ ﺩﺭ ﺁﻥ ﺭﻭﺯﮔﺎﺭ ـﺻﺤﺎﺑﺔ ﺑﺰﺭگ ﻭ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻭ ﺍﻳﻨﻬﺎـ ﻭ ﻫﻢ ﻋﻼﻭﺓ ﺑﺮ ﺍﻳﻨﻬﺎ ﺍﺯ‬ ‫ﺷــﻌﺮ ﺷﻌﺮﺍ‪ .‬ﭘﻴﻐﻤﺒﺮ ﺍﺯ ﺷﻌﺮ ﺷﻌﺮﺍ ﻛﻪ ﺁﻥﺭﻭﺯ ﺷﻌﺮ ﺭﺍﺋﺞﺗﺮﻳﻦ ﻭ ﺑُ ّﺮﻧﺪﻩﺗﺮﻳﻦ ﺍﺑﺰﺍﺭ ﻓﺮﻫﻨﮕﻰ ﺑﻮﺩ‪ ،‬ﺗﺎ ﺁﻥ‬ ‫‪15‬‬ ‫ﺟﺎﻳﻰ ﻛﻪ ﻣﻤﻜﻦ ﺑﻮﺩﻩ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩ‪.‬‬ ‫ﭘﻴﻐﻤﺒﺮ ﺍﻛﺮﻡ ﺭﻭﻯ ﺷــﻌﺮ‪ ،‬ﺷــﺎﻋﺮ‪ ،‬ﺟﺬﺏ ﺷﺎﻋﺮ‪ ،‬ﻭﺍﺩﺍﺭﻛﺮﺩﻥ ﺷﺎﻋﺮ ﺑﻪ ﺷــﻌﺮ‪ ،‬ﻟﺒﺨﻨﺪ ﺯﺩﻥ ﺑﻪ ﺷﺎﻋﺮ‪،‬‬ ‫ﺗﺤﺴﻴﻦﻛﺮﺩﻥ ﺷﺎﻋﺮ ﻭ ﺍﺭﺯﺵﻛﺮﺩﻥ ﺷﻌﺮ‪ ،‬ﺁﻥﻫﻤﻪ ﺳﺮﻣﺎﻳﻪﮔﺬﺍﺭﻯ ﻣﻰﻛﻨﺪ؛ ﻛﻪ ﺍﻳﻦ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ‬ ‫ﻭ ﺩﺭ ﺯﻧﺪﮔﻰ ﭘﻴﻐﻤﺒﺮ ﻛﺎﻣ ً‬ ‫ﻼ ﻣﺸــﻬﻮﺩ ﺍﺳــﺖ‪ .‬ﺁﻥﻫﻢ ﺩﺭ ﺟﺎﻣﻌﻪﺍﻯ ﻛﻪ ﭼﻴﺰﻫــﺎﻯ ﺯﻳﺎﺩﻯ‪ ،‬ﺗﺠﻤﻠﻰ ﻭ‬ ‫**‬ ‫ﻏﻴﺮﺍﺻﻮﻟﻰ ﺍﺻ ً‬ ‫ﻼ ﻣﻄﺮﺡ ﻧﺒﻮﺩ‪ ،‬ﻭ ﺟﺎﻣﻌﻪﺍﻯ ﻛﻪ ﺳﻴﺎﺣﺘﺶ ﺟﻬﺎﺩ ﺍﺳﺖ‪ ،‬ﻋﺰﻟﺘﺶ ﺟﻬﺎﺩ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺩﺭ‬

‫ﭘﻴﻐﻤﺒﺮ ﺍﻛﺮﻡ ﺑﺮ ﺭﻭﻯ ﺷﻌﺮ‬ ‫ﻭ ﺷــﺎﻋﺮ ﺳــﺮﻣﺎﻳﻪﮔﺬﺍﺭﻯ‬ ‫ﺯﻳــﺎﺩﻯﻛــﺮﺩ‪.‬‬

‫ﺭﻭﺍﻳﺎﺕ ﮔﻮﻧﺎﮔﻮﻧﻰ ﻫﺴﺖ‪ ،‬ﻫﺮﻛﺲ ﻣﻰﺧﻮﺍﻫﺪ ﺍﺯ ﺩﻧﻴﺎ ﺑﻬﺮﻩ ﺑﺒﺮﺩ‪ ،‬ﺑﺮﻭﺩ ﺟﻬﺎﺩ ﻛﻨﺪ؛ ﻫﺮﻛﺲ ﻣﻰﺧﻮﺍﻫﺪ‬ ‫ﺳــﻴﺎﺣﺖ ﻛﻨــﺪ‪ ،‬ﺑﺮﻭﺩ ﺟﻬﺎﺩ ﻛﻨﺪ‪ .‬ﺍﻳﻦﺟــﻮﺭ ﻣﻜﺘﺒﻰ ﻭ ﺟﻬﺎﺩﻯ ﻭ ﻣﺒــﺎﺭﺯﻩ ﻭ ﺍﻧﻘﻼﺑﻰ ﺗﻮﻯ ﻳﻚﭼﻨﻴﻦ‬ ‫ﺟﺎﻣﻌﻪﺍﻯ ﻛﻪ ﺷﺎﻳﺪ ﺑﻌﻀﻰﻫﺎ ﺧﻴﺎﻝ ﻛﻨﻨﺪ‪ ،‬ﺧﺐ ﺗﻮﻯ ﺟﺎﻣﻌﺔ ﺟﻬﺎﺩﻯ‪ ،‬ﺩﻳﮕﺮ ﺷﻌﺮ ﺟﺎﻳﺶ ﻛﺠﺎﺳﺖ؟!‬ ‫ﺷــﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﻧﻪﺧﻴﺮ‪ ،‬ﺷﻌﺮﺍ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍﻳﺸﺎﻥ ﻣﻰﺷــﻮﺩ‪ ،‬ﭘﻴﻐﻤﺒﺮ ﺑﻪ ﺍﻳﻨﻬﺎ ﺍﺣﺘﺮﺍﻡ ﻣﻰﻛﻨﺪ‪ .‬ﺷﻌ ِﺮ ﺍﻳﻨﻬﺎ‬ ‫ﺧﻴﻠﻰﻫﺎﻳﺶ ﺩﺭﺑﺎﺭﺓ ﺟﻬﺎﺩ ﻫﻢ ﻧﻴﺴﺖ‪ ،‬ﺩﺭﺑﺎﺭﺓ ﻣﺴﺎﺋﻞ ﺍﺻﻮﻟﻰ ﺍﺳﻼﻡ ﻫﻢ ﻧﻴﺴﺖ‪ ،‬ﺷﻌﺮ‪ ،‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺷﻌﺮ‬ ‫ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺁﻥ ﺭﻭﺯ ﺩﺷﻤﻦ ﺿﺪﺍﻧﻘﻼﺏ ﺍﺯ ﻇﺮﻓﻴﺖ ﺍﺩﺑﻰ ﺑﺎﻻﻳﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ ﻭ ﺷﻌﺮﺍﻯ ﺑﺮﺟﺴﺘﻪﺍﻯ‬ ‫ﺩﺍﺷﺘﻨﺪ‪ ،‬ﭘﻴﻐﻤﺒﺮ ﺷﻌﺮﺍﻯ ﺍﺳﻼﻡ ﺭﺍ ﺗﺸﻮﻳﻖ ﻣﻰﻛﺮﺩ ﻛﻪ ﺑﺮﻭﻧﺪ ﺑﻪ ﻣﻘﺎﺑﻠﺔ ﺑﺎ ﺁﻧﻬﺎ ﺗﺎ ﻓﻘﻂ ﺣﺮﻑ ﺁﻧﻬﺎ ﺩﺭ‬ ‫ﺗﺎﺭﻳﺦ ﺛﺒﺖ ﻧﺸــﻮﺩ ﻭ ﺍﺳــﻼﻡ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺣﺮﺑﺔ‬ ‫ﺗﺎﺭﻳﺨﻰ ﻣﺎﻧﺪﮔﺎﺭ ﻛﻪ ﺍﺳﻤﺶ ﺷﻌﺮ ﺍﺳﺖ‪ ،‬ﺑﻰﺩﻓﺎﻉ‬ ‫ِ‬ ‫ﻧﻤﺎﻧﺪ‪ .‬ﺍﻳﻦ‪ ،‬ﺻﺪﺭ ﺍﺳﻼﻡ ﺍﺳﺖ‪ .‬ﺧﺐ ﺣﺎﻻ ﻣﺎ ﺩﺭ ﺍﻧﻘﻼﺏ ﺧﻮﺩﻣﺎﻥ ﻫﻢ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻇﺮﻓﻴﺖ ﺑﺎﻻﻯ ﻫﻨﺮﻯ‬ ‫ﻭ ﺗﻮﺍﻥ ﺑﺎﻻﻯ ﻫﻨﺮﻯ ﻧﻴﺎﺯﻣﻨﺪﻳﻢ‪.‬‬ ‫‪65/10/27‬‬ ‫ﻣﻠﺖ ﻣﺎ‪ ،‬ﺑﺎ ﻫﺰﺍﺭﻭﺳﻴﺼﺪ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﺳﻼﻣﺶ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﺳﺮﺷﺎﺭ ﺍﺯ ﺑﺮﺟﺴﺘﮕﻲﻫﺎ ﻭ ﺩﺭﺧﺸﻨﺪﮔﻲﻫﺎﺳﺖ‪.‬‬ ‫ﺍﻟﺒﺘــﻪ ﺭﺍﺟﻊ ﺑﻪ ﻗﺒﻞ ﺍﺯ ﺍﻳــﻦ ﺩﻭﺭﺍﻥ‪ ،‬ﺍﻃﻼﻉ ﺯﻳﺎﺩﻯ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺍﮔﺮﭼﻪ ﻣﻰﺷــﻮﺩ ﻓﻬﻤﻴﺪ ﻛﻪ ﻳﻚ ﻣﻠﺖ‬ ‫ﺑﺰﺭگ‪ ،‬ﺑﺎ ﺁﻥ ﺧﺼﻮﺻﻴﺎﺕ‪ ،‬ﻗﺎﻋﺪﺗ ًﺎ ﻓﺮﻫﻨﮓ ﺑﺎﻟﻐﻰ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺭﺍ ﺍﺟﻤﺎ ًﻻ ﻣﻰﺷــﻮﺩ ﻓﻬﻤﻴﺪ‪.‬‬

‫ﻫﺮﭼﻨﺪ ﺍﺯ ﺟﺰﺋﻴﺎﺗﺶ ﺟﺰ ﺑﻌﻀﻰ ﺍﺯ ﺁﺛﺎﺭ ﺧﺒﺮ ﻧﺪﺍﺭﻳﻢ‪ .‬ﻟﻜﻦ ﺩﺭ ﺩﻭﺭﺓ ﺍﺳﻼﻡ ـﻛﻪ ﺁﻧﭽﻪ ﺷﺪﻩ ﺑﻪ ﺑﺮﻛﺖ‬ ‫ﺍﺳــﻼﻡ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖـ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﻭﺍﻗﻌ ًﺎ ﺧﻴﻠﻰ ﺗﻮﺍﻧﺎﻳﻰ ﻭ ﻧﺒﻮﻍ ﻧﺸﺎﻥ ﺩﺍﺩ‪ ،‬ﻭ ﺧﻴﻠﻰ ﺣﻖ ﻭ ﻣ ّﻨﺖ‬ ‫ﺑﺮ ﻫﻤﺔ ﺩﻧﻴﺎ‪ ،‬ﻧﻪ ﻓﻘﻂ ﺩﻧﻴﺎﻯ ﺍﺳــﻼﻡ ﺩﺍﺭﺩ‪ ،‬ﻛﻪ ﺍﻳﻨﻬﺎ ﺩﺭ ﺳــﻄﺮ ﺳﻄ ِﺮ ﺗﺎﺭﻳﺦ ﺩﻧﻴﺎ‪ ،‬ﻣﺴﻄﻮﺭ ﻭ ﻣﻀﺒﻮﻁ‬ ‫* )ﻉﻕﺩ(‪ ،‬ﭘﻴﭽﻴﺪﻩ ﺳﺎﺧﺘﻦ ﻛﻼﻡ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺁﺳﺎﻧﻰ ﻣﻌﻨﻰ ﺁﻥ ﺁﺷﻜﺎﺭ ﻧﮕﺮﺩﺩ‪.‬‬ ‫** ﻣﻴﺰﺍﻥﺍﻟﺤﻜﻤﻪ‪ /‬ﺝ‪ /2‬ﺹ‪ :834‬ﺭﺳﻮﻝﺍﷲ)ﺹ(‪» :‬ﺇ ﱠﻥ ﻟ ِ ﱢ‬ ‫ﻜﻞ ﺍ ُ ﱠﻣ ٍﺔ ِﺳﻴﺎﺣ ًﺔ َﻭ ِﺳﻴﺎﺣ ُﺔ ﺍ ُ ﱠﻣﺘﻲ ﺍﻟﺠِ ﻬﺎ ُﺩ ﻓﻲ ﺳﺒﻴﻞِ ﺍﷲ«‬

‫ﻣﻠــﺖ ﺍﻳــﺮﺍﻥ‪ ،‬ﺳﺮﺷــﺎﺭ ﺍﺯ‬ ‫ﺑﺮ ﺟﺴــﺘﮕﻰ ﻫﺎ ﻭ‬ ‫ﺩﺭﺧﺸــﻨﺪﮔﻰﻫﺎ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺍﺯ‬ ‫ﻟﺤﺎﻅ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺁﻥ ﭘﺨﺘﮕﻰ‬ ‫ﻭ ﺑﻠﻮﻍ ﻛﺎﻓﻰ ﺭﺍ ﻧﺪﺍﺭﺩ‪.‬‬


‫‪ 40‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﺳــﺖ‪ .‬ﺍﮔﺮ ﺧﻮﺩ ﻣﺎ ﻛﻪ ﺍﻣﺮﻭﺯ ﻏﺎﻓﻠﻴﻢ‪ ،‬ﺑﻪ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﻣﺮﺍﺟﻌﻪ ﻛﻨﻴﻢ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪ .‬ﺍﻳﻦ ﻣﻠﺖ‪،‬‬ ‫ﺍﻣﺮﻭﺯ ﺍﺯ ﻟﺤﺎﻅ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺁﻥ ﭘﺨﺘﮕﻰ ﻭ ﺑﻠﻮﻍ ﻛﺎﻓﻰ ﺭﺍ ﺍﻧﺼﺎﻓ ًﺎ ﻧﺪﺍﺭﺩ‪ .‬ﻣﺎ ﺩﺭ ﺑﺨﺸــﻰ ﺍﺯ ﺭﺷــﺘﻪﻫﺎﻯ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻭ ﻫﻨﺮﻯ ﻛﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﺩﻧﻴﺎ ﻣﻄﺮﺡ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺩﺭﺟﺔ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﻗﺮﺍﺭ ﺩﺍﺭﻳﻢ‪ .‬ﻳﻌﻨﻰ ﺩﺭ ﻣﻌﻴﺎﺭ‬

‫ﻣﺎ ﺩﺭ ﺩﻭﺭﺍﻥ ﭘﻬﻠﻮﻯ ﻭ ﻗﺎﺟﺎﺭ‬ ‫ﺷﺒﻴﺨﻮﻥﺯﺩﻩ ﺷﺪﻳﻢ‪.‬‬

‫ﺳﻮء ﺍﺳــﺘﻔﺎﺩﺓ ﺍﺭﻭﭘﺎﻳﻰﻫﺎ ﺍﺯ‬ ‫ﺧﻮﺍﺏ ﻭ ﻏﻔﻠﺖ ﻣﺎ‬

‫ﺗﺎﺭﻳﺦ‪ ،‬ﻛﺴــﺎﻧﻰ ﻛﻪ ﺗﺎﺯﻩﻛﺎﺭﻧﺪ‪ ،‬ﺍﺯ ﻣﺎ ﺟﻠﻮ ﺍﻓﺘﺎﺩﻩﺍﻧﺪ ﻭ ﭘﻴﺶ ﻫﺴــﺘﻨﺪ‪ .‬ﻟﻜﻦ ﻣﺎ ﺁﻥ ﺯﻣﻴﻨﻪ ﺭﺍ ﺩﺍﺭﻳﻢ‪ .‬ﺁﻥ‬ ‫ﭼﺸــﻤﻪ ﻫﺴﺖ‪ ،‬ﺍﮔﺮ ﭼﻪ ﮔِﻞﺍﻧﺪﻭﺩ ﺍﺳــﺖ ﻭ ﺟﻮﺷﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﺍﻣﺎ ﻳﻘﻴﻨ ًﺎ ﻣﻨﺒﻊ ﻋﻈﻴﻢ ﻓﺮﻫﻨﮓ ﻭ ﻓﻜﺮ ﻭ‬ ‫ﺭﺷﺪ ﻭ ﺫﻭﻕ ﻭ ﻧﺒﻮﻍ‪ ،‬ﺩﺭ ﺳﻴﻨﺔ ﺍﻳﻦ ﻣﻠﺖ ﻫﻤﭽﻨﺎﻥ ﻣﻮﺝ ﻣﻰﺯﻧﺪ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ ﻭ ﺑﻬﺮﻩ ﺑﺮﺩ‪.‬‬ ‫ﺑﺎﻳــﺪ ﺑﺒﻴﻨﻴﻢ ﻋﻴﺐ ﻋﻤــﺪﺓ ﻛﺎﺭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻭ ﻫﻨﺮﻯ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﭼﻪ ﺑﻮﺩﻩ ﺍﺳــﺖ؟‬ ‫ﺭﺟﺎﻝ ﻓﺮﻫﻨﮕﻰ ﻣﺎ‪ ،‬ﻫﻤﺎﻥﻫﺎﻳﻰ ﻛﻪ ﺍﻣﺮﻭﺯ ﻫﺴﺘﻨﺪ‪ ،‬ﺩﻳﺮﻭﺯ ﻫﻢ ﺑﻮﺩﻧﺪ؛ ﻫﻤﻴﻦ ﻣﺮﺩﻡ ﻭ ﺍﺯ ﻫﻤﻴﻦ ﻣﻠﺖ‬ ‫ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭﺱﺧﻮﺍﻧﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻓﺮﺯﺍﻧﻪ ﺑﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺁﻥ ﻋﻴﺐ ﺍﺳﺎﺳــﻰ ﻛﻪ ﻣﺎ ﺩﺭ ﺩﻭﺭﺍﻥ ﭘﻬﻠﻮﻯ ﻭ ﺩﻭﺭﺍﻥ‬ ‫ﻗﺎﺟﺎﺭ‪ 16‬ﺑﻪﺧﺼﻮﺹ ﺍﻭﺍﺧﺮ ﻗﺎﺟﺎﺭ ﺩﭼﺎﺭ ﺁﻥ ﺷــﺪﻳﻢ ﻭ ﺍﻳﻦﻃﻮﺭ ﺧﺸــﻚ ﻭ ﭘﻮﻙ ﻭ ﺑﻰﺑﺮﻭﺯ ﺷﺪﻳﻢ‪ ،‬ﭼﻪ‬ ‫ﺑﻮﺩ؟ ﺍﻳﻦ ﻋﻴﺐ ﺍﺳﺎﺳﻰ ﺭﺍ ﻭﺍﻗﻌ ًﺎ ﺑﺎﻳﺪ ﭘﻴﺪﺍ ﻛﺮﺩ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻰﺁﻳﺪ ﺩﻟﻴﻠﺶ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﻣﻜﺮﺭ ﺑﻪ‬ ‫ﺯﺑﺎﻥ ﻣﻰﺁﻭﺭﻳﻢ؛ ﻳﻌﻨﻰ ﻣﺴﺄﻟﺔ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‪ .‬ﻣﺎ ﺷﺒﻴﺨﻮﻥ ﺯﺩﻩ ﺷﺪﻳﻢ‪ .‬ﻳﻌﻨﻰ ﺍﺯ ﻏﻔﻠﺖ ﻣﺎ ﻭ ﻏﻔﻠﺖ‬ ‫ﺳــﺮﺩﻣﺪﺍﺭﺍﻥ ﻭ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ ﺍﻳﻦ ﻛﺸــﻮﺭ ﺍﺳــﺘﻔﺎﺩﻩ ﺷــﺪ ﻭ ﻋﺪﻩﺍﻯ ﺑﺎ ﻳﻚ ﻓﺮﻫﻨﮓ ﺗﺎﺯﻩ ﻭ ﺑﺎ ﻧﻴﺮﻭﻯ‬ ‫ﺟﺪﻳــﺪﻯ ﻛﻪ ﺑﺮ ﺍﺛﺮ ﺭﻧﺴــﺎﻧﺲ‪ ،‬ﺩﻧﻴﺎ ﺭﺍ ﺑﻪﺟﻮﺵ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺧﻮﺩﺷــﺎﻥ ﺩﺭ ﺁﻥ ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ‬ ‫*‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺮ ﺳــ ِﺮ ﻣﺎ ﺭﻳﺨﺘﻨﺪ ﻭ ﻣﺎ ﺧﻮﺍﺏ ﺑﻮﺩﻳﻢ‪» .‬ﺍﻭﻟﻴﻦ ﺩﺷــﻤﻨﻰ ﻛﻪ ﺑﺮ ﺍﻳﺸﺎﻥ ﺗﺎﺧﺖ‪ ،‬ﺧﻮﺍﺏ ﺑﻮﺩ‪«.‬‬ ‫ﺧﻮﺍﺏ ﺑﺮ ﺳــﺮ ﻣﺎ ﺗﺎﺧﺘﻪ ﺑﻮﺩ‪ .‬ﺍﺯ ﺧﻮﺍﺏ ﻣﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﺮﺩﻧﺪ‪ ،‬ﺁﻣﺪﻧﺪ‪ ،‬ﻭﺍﺭﺩ ﺷــﺪﻧﺪ‪ ،‬ﺑﺴﺎﻁ ﻣﺎ ﺭﺍ ﺑﻪ ﻫﻢ‬ ‫ﺭﻳﺨﺘﻨــﺪ‪ ،‬ﺍﺻﺎﻟﺖﻫــﺎﻯ ﻣﺎ ﺭﺍ ﻣﺨﻔﻰ ﻧﻤﻮﺩﻧﺪ ﻭ ﺧﻴﻠﻰ ﺍﺯ ﭼﻴﺰﻫﺎ ﺭﺍ ﮔِﻞﺍﻧﺪﻭﺩ ﻛﺮﺩﻧﺪ‪ .‬ﻣﺜﻞ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ‬ ‫ﻧﺎﺩﺍﻥ ﻧﺎﺷــﻰ‪ ،‬ﻭﺍﺭﺩ ﻳﻚ ﺳــﺎﺧﺘﻤﺎﻥ ﻫﻨﺮﻯ ﺷــﻮﻧﺪ‪ ،‬ﺩﺭ ﻭ ﺩﻳﻮﺍﺭﻫﺎ ﺭﺍ َﺑﻜﻨﻨﺪ‪ ،‬ﭘﺮﺩﻩﻫﺎ ﺭﺍ‬ ‫ﻳﻚ ﻋﺪﻩ ﺁﺩ ِﻡ ِ‬

‫ﺧﺮﺍﺏ ﻛﻨﻨﺪ‪ ،‬ﻋﻜﺲﻫﺎ ﺭﺍ ﻣﺸــ ّﻮﻩ** ﻛﻨﻨﺪ ﻭ ﻣﺠﺴﻤﻪﻫﺎ ﺭﺍ ﻣﺨﺪﻭﺵ ﻛﻨﻨﺪ‪ .‬ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ‬ ‫ﻭ ﺍﻳﻦ ﻳﻚ ﺗﺮﺗﻴﺐ ﺟﺪﻳﺪ ﻭ ﻧﻮ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺗﺮﺗﻴﺐ ﺁﻧﻬﺎ ﺑﻮﺩ؛ ﺗﺮﺗﻴﺐ ﻣﺎ ﻧﺒﻮﺩ‪ .‬ﻣﺎ ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﻭﻗﺘﻰ ﻳﻚ‬ ‫ﻋﺪﻩ ﻓﺎﺗﺢ‪ ،‬ﻭﺍﺭﺩ ﻳﻚ ﻛﺸــﻮﺭ ﻣﻰﺷــﻮﻧﺪ‪ ،‬ﺗﺮﺗﻴﺐ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺩﺭ ﺁﻧﺠﺎ ﺑﺮﻗﺮﺍﺭ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﻇﺮﺍﻓﺖ‬ ‫ﻗﻀﻴﻪ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺗﺮﺗﻴﺐ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻳﻚ ﻋﺪﻩ ﺍﺯ ﺷﻬﺮﻭﻧﺪﺍﻥ ﺩﺭﺟﺔ ﺩﻭ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﺮﻗﺮﺍﺭ ﻛﻨﻨﺪ‪،‬‬ ‫ﻧﻪ ﺁﻧﭽﻨﺎﻥ ﻛﻪ ﺑﺮﺍﻯ ﺧﻮﺩﺷــﺎﻥ ﺩﺭ ﻛﺸــﻮﺭ ﺧﻮﺩﺷﺎﻥ ﺑﺮﻗﺮﺍﺭ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺗﻔﺎﻕ ﺩﺭ ﺍﻳﺮﺍﻥ ﻫﻢ ﺍﻓﺘﺎﺩ‪.‬‬ ‫ﺍﺭﻭﭘﺎﻳﻲﻫﺎ ﺁﻣﺪﻧﺪ‪ ،‬ﺗﺮﺗﻴﺒﺎﺕ ﺍﺭﻭﭘﺎﻳﻰ ﺭﺍ ﻭﺍﺭﺩ ﺍﻳﻦ ﻛﺸــﻮﺭ ﻛﺮﺩﻧﺪ ﻭ ﻛﺴــﺎﻧﻰ ﻛــﻪ ﻓﺮﻳﻔﺘﺔ ﺁﻧﻬﺎ ﺑﻮﺩﻧﺪ‪،‬‬ ‫ﻫﻤﭽﻮﻥ ﺁﻥ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻧﺴﻞ ﺍﻭﻝ ﺍﻳﻦ ﻛﺸﻮﺭ؛ ﻣﺜﻞ ﻣﻠﻜﻢﺧﺎﻥﻫﺎ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ‪ ،‬ﻛﻪ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺭﺍ‬ ‫ﺍﺯ ﺁﻧﻬﺎ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺎ ﺁﻧﻬﺎ ﻫﻤﺪﺳــﺖ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﺩﺍﺧﻞ ﻫﻢ ﻛﻪ ﻏﻔﻠﺖ ﺑﻮﺩ ﻭ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ ﻏﺮﻕ‬ ‫ﺩﺭ ﻓﺴــﺎﺩ ﻭ ﺗﺒﺎﻫﻰ‪ .‬ﺍﻳﻦﮔﻮﻧﻪ ﻭﺍﺭﺩ ﺍﻳﻦ ﻛﺸﻮﺭ ﺷــﺪﻧﺪ‪ ،‬ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﻪ ﻫﻢ ﺭﻳﺨﺘﻨﺪ ﻭ ﺍﻳﺮﺍﻥ ﺭﺍ ﻣﺎﻧﻨﺪ‬ ‫ﻳﻚ ﻛﺸــﻮﺭ ﺧﺎﻟﻰﺍﻟﻜﻒ‪ ،‬ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﻫﻴﭻ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﮔﺬﺷﺘﻪﺍﺵ ﺑﺪﺑﻴﻦ ﻛﺮﺩﻧﺪ‪ .‬ﺁﻥ ﺭﺍ‬ ‫* ﮔﻠﺴﺘﺎﻥ ﺳﻌﺪﻯ‪ ،‬ﺑﺎﺏ ﺍﻭﻝ‪ ،‬ﺣﻜﺎﻳﺖ ﭼﻬﺎﺭﻡ‬ ‫** )ﺵﻭﻩ(‪ ،‬ﺯﺷﺖ ﻭ ﻣﻌﻴﻮﺏ‬


‫ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ ‪41‬‬

‫ﻧﺴﺒﺖ ﺑﻪ ﺗﺎﺭﻳﺨﺶ ﻏﺎﻓﻞ ﻛﺮﺩﻧﺪ ﻭ ﺗﺮﺗﻴﺒﺎﺕ ﺧﻮﺩﺷﺎﻥ ﺭﺍ‪ ،‬ﻣﻨﺘﻬﺎ ﺗﺮﺗﻴﺒﻰ ﻛﻪ ﺑﺮﺍﻯ ﺷﻬﺮﻭﻧﺪﺍﻥ ﺩﺭﺟﺔ‬ ‫ﺩﻭ ﮔﺬﺍﺷﺘﻪ ﻣﻰﺷﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﻗﺮﺍﺭ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﻳﻚ ﺍﻣﺮ ﺑﺪﻳﻬﻰ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ﺍﺭﺑﺎﺑﻰ ﻛﻪ ﺧﺎﻧﺔ ﻧﻮﻛﺮﺵ ﺭﺍ ﻣﻨﻄﺒﻖ ﺑﺎ ﺳﺒﻚ ﺁﺭﺍﻳﺶ ﺧﺎﻧﺔ ﺧﻮﺩﺵ‬ ‫ﺭﺍﺣﺖ ﺧــﻮﺩﺵ ﺭﺍ ﺁﻧﺠﺎ ﺩﺭ ﻧﻈﺮ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ ﻳﻚ‬ ‫ﺑﻴﺎﺭﺍﻳــﺪ!‬ ‫ﺭﺍﺣــﺖ ﻧﻮﻛﺮ ﺭﺍ ﻛﻪ ﺩﺭ ﻧﻈﺮ ﻧﻤﻰﮔﻴﺮﺩ؛ ِ‬ ‫ِ‬ ‫ﺍﻣﺮ ﺑﺪﻳﻬﻰ ﻭ ﻃﺒﻴﻌﻰ ﺍﺳــﺖ‪ .‬ﻟﺬﺍ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﺿﺎﻳﻌﻪﺍﻯ ﺍﻳﺠﺎﺩ ﺷــﺪ ﻭ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﻛﺮﺩ‪ .‬ﺍﮔﺮ ﭼﻪ ﺩﺭ ﺩﻭﺭﺍﻥ‬ ‫ﭘﻬﻠﻮﻯ ﻭ ﺑﻪﺧﺼﻮﺹ ﺍﻳﻦ ﺳــﻰ‪ ،‬ﭼﻬﻞ ﺳــﺎﻝ ﺍﺧﻴﺮ‪ ،‬ﻭﺿﻌﻴﺖ ﻛﺬﺍﻳــﻰ ﺩﻭﺭﺍﻥ ﻗﺎﺟﺎﺭ‪ ،‬ﺑﻪ ﺁﻥ ﻭﺿﻮﺡ‬ ‫ﻭﺟﻮﺩ ﻧﺪﺍﺷــﺖ‪ ،‬ﺍﻣﺎ ﺧﻄﺮ ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺑﻴﺸــﺘﺮ ﺑــﻮﺩ‪ .‬ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻨﻜﻪ ﺍﻳﻨﻬﺎ ﺑــﻪ ﻣﻌﻨﺎﻯ ﻭﺍﻗﻌﻰ ﻛﻠﻤﻪ‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﮔﺬﺷﺘﺔ ﺍﻳﺮﺍﻥ ﺑﻰﺍﻋﺘﻘﺎﺩ ﺷﺪﻧﺪ‪ .‬ﺑﻪﺧﺼﻮﺹ ﺁﻥ ﺑﺨﺶ ﺑﺮﺟﺴﺘﺔ ﺍﻳﻦ ﮔﺬﺷﺘﻪ؛ ﻳﻌﻨﻰ ﻫﻤﺎﻥ‬ ‫ﺗﺎﺭﻳﺦ ﻫﺰﺍﺭﻭﺳﻴﺼﺪ‬ ‫ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﺍﺳﻼﻡ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻣﻼﺣﻈﻪ ﻣﻰﻛﻨﻴﺪ ﻧﺎﮔﻬﺎﻥ ﭘﺎ ﺭﺍ ﺑﻪ ﻗﺒﻞ ﺍﺯ‬ ‫ِ‬ ‫ﺍﺳــﻼﻡ ﻣﻰﮔﺬﺍﺭﻧﺪ؛ ﻳﻌﻨﻰ ﺍﻳﻦ ﻓﺎﺻﻠﺔ ﺯﻣﺎﻧﻰ ﺭﺍ ﻧﺪﻳﺪﻩ ﻣﻰﮔﻴﺮﻧﺪ ﻭ ﺑﻪ ﺳﺮﺍﻍ ﻗﺒﻞ ﺍﺯ ﺍﺳﻼﻡ ﻣﻰﺭﻭﻧﺪ‪.‬‬ ‫ﻭ ﺩﻟﺸــﺎﻥ ﻣﻰﺧﻮﺍﻫﺪ ﺁﻥ ﺑﻪﺍﺻﻄﻼﺡ ﺗﻤﺪﻥ ﺭﺍ ﺍﺣﻴﺎ ﻛﻨﻨﺪ‪ .‬ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﻜﻪ ﮔﺬﺷــﺘﺔ ﻣﻮﺭﺩ ﻧﻈﺮﺷــﺎﻥ‬ ‫ﻧﺴــﺒﺖ ﺑﻪ ﺗﻤﺪﻥ ﺍﺳﻼﻣﻰ‪ ،‬ﻳﻚ ﺗﻤﺪﻥ ﺑَ َﺪﻭﻯ ﺑﻮﺩ‪ .‬ﺷﻤﺎ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﺭ ﻗﺮﻭﻥ ﭼﻬﺎﺭﻡ ﻭ ﭘﻨﺠﻢ ﻭ ﺷﺸﻢ‬ ‫ﺍﻳﺮﺍﻥ ﻣﺜ ً‬ ‫ﻼ ﺩﻭﺭﺍﻥ ﺳﺎﺳــﺎﻧﻰ‪ 17‬ﻳﺎ ﺩﻭﺭﺍﻧﻰ‬ ‫ﻭ ﻫﻔﺘــﻢ ﺑﻌــﺪ ﺍﺯ ﻫﺠﺮﺕ ﻧﮕﺎﻩ‪ ،‬ﻭ ﭼﻨﻴﻦ ﺩﻭﺭﺍﻥﻫﺎﻳﻰ ﺭﺍ ﺑﺎ ِ‬ ‫ﺩﻳﮕﺮ ﻣﻘﺎﻳﺴــﻪ ﻧﻤﺎﻳﻴﺪ‪ .‬ﺍﺻ ً‬ ‫ﻼ ﺍﻳﻨﻬﺎ ﺑﺎ ﻫﻢ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴــﻪ ﺍﺳﺖ؟! ﺍﻳﻦ ﻋﻠﻢ‪ ،‬ﺍﻳﻦ ﻣﻌﺮﻓﺖ‪ ،‬ﺍﻳﻦ ﺗﻤﺪﻥ‪،‬‬ ‫ﺍﻳﻦ ﺍﻛﺘﺸﺎﻓﺎﺕ‪ ،‬ﺍﻳﻦ ﺍﺑﻦﺳﻴﻨﺎﻫﺎ‪ ،18‬ﺍﻳﻦ ﻓﺎﺭﺍﺑﻰﻫﺎ‪ 19‬ﻭ‪ ...‬ﻛﺠﺎ ﻣﻰﺷﻮﺩ ﺩﺭ ﺩﻭﺭﺍﻥ ﻗﺒﻞ ﺍﺯ ﺍﺳﻼﻡ ﻧﺸﺎﻧﻰ‬ ‫ﺍﺯ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﻛﺮﺩ؟!‬ ‫ﻣــﺎ ﺭﺍ ﺿﺎﻳﻊ ﻛﺮﺩﻧــﺪ‪ .‬ﻣﻦ ﺁﻥ ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﻭ ﺁﻥ ﻣﻴﻜﺮﻭﺏ‬ ‫ﺍﺳﺎﺳــﻰ ﺍﻧﺤﻄــﺎﻁ ﻭ ﺿﻴﺎﻉ* ﻓﺮﻫﻨﮕﻰ‬ ‫ِ‬ ‫ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺍﻭ ًﻻ ﮔﺬﺷﺘﺔ ﻣﺎ ﺭﺍ ﻛﻪ ﻋﻤﺪﻩﺍﺵ ﻣﻨﺒﻌﺚ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﺟﻮﺷﻴﺪﺓ ﺍﺯ ﺍﺳﻼﻡ‬

‫ﺩﺭ ﺩﻭﺭﺍﻥ ﭘﻬﻠﻮﻯ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ‬ ‫ﺗﻤﺪﻥ ﺑﺪﻭﻯ ﻗﺒﻞ ﺍﺯ ﺍﺳﻼﻡ ﺭﺍ‬ ‫ﺟﺎﻳﮕﺰﻳﻦ ﺗﻤﺪﻥ ﻫﺰﺍﺭﻭﺳﻴﺼﺪ‬ ‫ﺳﺎﻟﺔ ﺍﺳﻼﻣﻰ ﻛﻨﻨﺪ‪.‬‬

‫ﻭ ﺗﻌﺎﻟﻴﻢ ﺍﺳﻼﻡ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻓﺮﺍﻣﻮﺷﻰ ﺩﺍﺩﻧﺪ ﻭ ﺍﺯ ﻳﺎﺩ ﺑﺮﺩﻧﺪ‪ .‬ﺩﻭﻡ ﺍﻳﻨﻜﻪ‪ ،‬ﺗﺮﺗﻴﺒﺎﺕ ﻭ ﺷﻴﻮﺓ ﻏﺮﺏ ﺭﺍ ﻛﻪ‬ ‫ﺑﺎ ﻓﺮﻫﻨﮓ ﺑﻮﻣﻰ ﻭ ﻓﺮﻫﻨﮓ ﺑَ َﺪﻭﻯ ﻭ ﺩﻭﺭﺍﻥ ﻛﺎﻣ ً‬ ‫ﻼ ﻭﺣﺸﻴﮕﺮﻯﺷــﺎﻥ ﺁﻣﻴﺨﺘﻪ ﺑﻮﺩ‪ ،‬ﺑﻪ ﺍﻳﻨﺠﺎ ﺁﻭﺭﺩﻧﺪ‪.‬‬ ‫ﻓﺮﻫﻨﮓ‬ ‫ﻳﻌﻨﻰ ﻫﻤﻴﻦ‬ ‫ﻣﺪﺭﻥ ﻛﺮﺍﻭﺍﺕﺑﺴــﺘﺔ ﺍﺭﻭﭘﺎﻳﻰ ﺭﺍ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻇﺎﻫﺮ ﻟﻮﻛﺲ ﻭ ﻗﺸﻨﮓ‪ ،‬ﺩﺭ ﺩﺍﺧﻞ‬ ‫ِ‬ ‫ِ‬ ‫ﺧﻮﺩ ﻋﻨﺎﺻﺮ ﻭﺍﺿﺤﻰ ﺩﺍﺭﺩ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﺪﻭ ّﻳﺖ ﺍﺳــﺖ‪ .‬ﻳﻌﻨﻰ ﺍﺻ ً‬ ‫ﻼ ﺭﺑﻄﻰ ﺑﻪ ﺷﻬﺮﻧﺸــﻴﻨﻰ‬

‫ﻭ ﺗﻤﺪﻥ ﻧﺪﺍﺭﺩ؛ ﻭ ﺍﻳﻦ ﺩﺭ ﺧﻮﺭﺩ ﻭ ﺧﻮﺭﺍﻛﺸــﺎﻥ‪ ،‬ﺩﺭ ﻛﻴﻔﻴﺖ ﺧﻮﺭﺩﻧﺸــﺎﻥ ﻭ ﺩﺭ ﻛﻴﻔﻴﺖ ﻣﻌﺎﺷﺮﺗﺸــﺎﻥ‬ ‫ﻣﻨﻌﻜﺲ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻋﻴﻨ ًﺎ ﺑﻪ ﺍﻳﻨﺠﺎ ﺁﻭﺭﺩﻧﺪ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺗﺰﺭﻳﻖ ﻛﻨﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻣﻌﻠﻮﻡ ﺑﻮﺩ ﻛﻪ ﻧﻤﻰﺷﻮﺩ!‬ ‫ﻋﻮﺿﻰ ﺑﺪﻯ ﺍﺯ ﺁﺏ ﺩﺭﺁﻣﺪ‪.‬‬ ‫ﻟﺬﺍ‪ ،‬ﻳﻚ ﭼﻴﺰ ﻣﺨﻠﻮﻁِ‬ ‫ِ‬

‫ﺍﻟﺒﺘﻪ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﻓﺮﻫﻨﮓ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻜﻨﺪ‪ .‬ﺍﺳﺘﻔﺎﺩﻩﻛﺮﺩﻥ ﺍﺯ ﻓﺮﻫﻨﮓ ﺩﻳﮕﺮﺍﻥ‪،‬‬ ‫ﺍﻧﺴــﺎﻥ ﺭﺍ ﺗﻜﻤﻴﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻣﺎ ﻓﺮﻕ ﺍﺳﺖ ﺑﻴﻦ ﺍﻳﻨﻜﻪ ﺍﻧﺴﺎﻥ ﻳﻚ ﺩﺍﺭﻭ ﻳﺎ ﻏﺬﺍﻯ ﻣﻘ ّﻮﻯ ﺭﺍ ﺑﺎ ﻣﻌﺮﻓﺖ‬ ‫ﻭ ﺑﻴــﺪﺍﺭﻯ ﻭ ﻫﺸــﻴﺎﺭﻯ‪ ،‬ﺍﺯ ﻣﻴــﺎﻥ ﺻﺪ ﻧــﻮﻉ ﺩﺍﺭﻭ ﻭ ﺻﺪ ﮔﻮﻧﻪ ﻏﺬﺍ ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﻣﻨﺎﺳــﺐ ﺑﺪﺍﻧﺪ ﻭ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﭼﻴﺰﻯ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺨﻮﺭﺍﻧﻨﺪ‪ .‬ﻓﺮﺽ ﻛﻨﻴﺪ ﺷﻤﺎ ﻭﻳﺘﺎﻣﻴﻦﺙ ﻻﺯﻡ ﺩﺍﺭﻳﺪ‪ .‬ﻣﻰﺭﻭﻳﺪ‬ ‫* )ﺽﻯﻉ(‪ ،‬ﺿﺎﻳﻊ ﺷﺪﻥ‪ ،‬ﺗﺒﺎﻩ ﺷﺪﻥ‬

‫ﻓﺮﻕ ﺍﺳــﺖ ﺑﻴــﻦ ﺍﻳﻨﻜﻪ ﺩﺭ‬ ‫ﺣﺎﻟﺖ ﻫﺸﻴﺎﺭﻯ‪ ،‬ﺩﺍﺭﻭﻳﻰ ﺭﺍ‬ ‫ﺍﻧﺘﺨﺎﺏ ﻛﻨﻴــﻢ ﻳﺎ ﺩﺭ ﺣﺎﻟﺖ‬ ‫ﺑﻴﻬﻮﺷــﻰ‪ ،‬ﺩﺍﺭﻭﻳﻰ ﺭﺍ ﺑﻪ ﻣﺎ‬ ‫ﺗﺰﺭﻳﻖ ﻛﻨﻨﺪ‪.‬‬


‫‪ 42‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻭﻳﺘﺎﻣﻴــﻦﺙ ﺭﺍ ﺍﻧﺘﺨــﺎﺏ ﻣﻰﻛﻨﻴﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻧﺪﺍﺯﻩ ﻭ ﻣﻘﺪﺍﺭﻯ ﻛﻪ ﻻﺯﻡ ﺍﺳــﺖ‪ ،‬ﻧﻮﺵ ﺟﺎﻥ ﻣﻰﻛﻨﻴﺪ؛‬ ‫ﺁﺏ ﻫﻢ ﺭﻭﻯ ﺁﻥ ﻣﻰﻧﻮﺷــﻴﺪ‪ .‬ﺧﻴﻠﻰ ﻫﻢ ﺧﻮﺏ ﺍﺳــﺖ! ﺍﻳﻨﻜﻪ ﭼﻴﺰ ﺑﺪﻯ ﻧﻴﺴﺖ‪ .‬ﺑﻴﮕﺎﻧﻪ ﻫﻢ ﻫﺴﺖ‪،‬‬ ‫ﺍﻣﺎ ﻣﻰﺭﻭﺩ ﺟﺰﻭ ﺟﺎﻥ ﺷــﻤﺎ ﻣﻰﺷــﻮﺩ‪ .‬ﭼﻮﻥ ﻣﺎﻝ ﺷﻤﺎﺳﺖ؛ ﭼﻮﻥ ﺑﻪ ﺁﻥ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﻳﺪ‪ .‬ﺍﻣﺎ ﻳﻚﻭﻗﺖ‬ ‫ﺍﺳﺖ ﻛﻪ ﺍﺻ ً‬ ‫ﺑﺤﺚ ﺍﻧﺘﺨﺎﺏ ﻧﻴﺴﺖ‪ .‬ﺑﻴﻬﻮﺵ ﺍﻓﺘﺎﺩﻩﺍﻳﻢ؛ ﻳﻜﻰ ﻫﻢ ﻣﻰﺁﻳﺪ ﺁﺳﺘﻴﻦ ﻣﺎ ﺭﺍ ﺑﺎﻻ ﻣﻰﺯﻧﺪ‬ ‫ﻼ ِ‬

‫ﺗــﺎ ﺍﻭﺍﺧــﺮ ﺩﻭﺭﺍﻥ ﭘﻬﻠــﻮﻯ‬ ‫ﻫﺮﭼﻪ ﺍﺯ ﻓﺮﻫﻨﮓ ﺑﻴﮕﺎﻧﻪ ﺑﻪ‬ ‫ﻣﺎ ﺗﺰﺭﻳﻖ ﻛﺮﺩﻧﺪ‪ ،‬ﻣﺴــﻤﻮﻡ‪،‬‬ ‫ﻣﺨﺪﺭ ﻭ ﻧﺎﻣﻨﺎﺳﺐ ﺑﻮﺩ‪.‬‬

‫ﻧﻈــﻢ‪ ،‬ﺧﺴــﺘﮕﻰﻧﺎﭘﺬﻳﺮﻯ ﻭ‬ ‫ﭘــﺮﻛﺎﺭﻯ ﻋﻨﺎﺻﺮ ﻣﺜﺒﺖ ﻭ‬ ‫ﻣﻄﻠﻮﺏ ﻓﺮﻫﻨﮓ ﻏﺮﺏ ﺍﺳﺖ‪.‬‬

‫ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺗﺤﻮﻟﻰ ﺩﺭ ﻳﻚ‬ ‫ﻛﺸﻮﺭ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‪ ،‬ﻓﺮﻫﻨﮓ‪،‬‬ ‫ﻛﺎﺭﮔﺸﺎﺳﺖ‪.‬‬

‫ﻭ ﺁﻣﭙﻮﻟﻰ ﺭﺍ ﻛﻪ ﻧﻤﻰﺩﺍﻧﻴﻢ ﭼﻴﺴــﺖ‪ ،‬ﺑﻪ ﻣﺎ ﺗﺰﺭﻳﻖ ﻣﻰﻛﻨــﺪ‪ .‬ﺣﺎﻝ ﺁﻳﺎ ﺍﻳﻦ ﻻﺯﻡ ﺑﻮﺩ؟ ﻻﺯﻡ ﻧﺒﻮﺩ؟ ﺑﻪ‬ ‫ﺍﻧﺪﺍﺯﻩ ﺑﻮﺩ؟ ﻛﻢ ﺑﻮﺩ؟ ﺯﻳﺎﺩ ﺑﻮﺩ؟ ﻣﻀﺮ ﺑﻮﺩ؟ ﻣﺨﺪﺭ ﺑﻮﺩ؟ ﻣﺴﻤﻮﻡ ﺑﻮﺩ؟ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﻛﻨﺪ‪.‬‬ ‫ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﻫﺮﭼﻪ ﺑﻪ ﻣﺎ ﺗﺰﺭﻳﻖ ﻛﺮﺩﻧﺪ ﻣﺴــﻤﻮﻡ ﻭ ﻣﺨﺪﺭ ﻭ ﻧﺎﻣﻨﺎﺳــﺐ ﺑﻮﺩ‪ .‬ﺗﺎ ﺍﻭﺍﺧﺮ ﺩﻭﺭﺍﻥ ﭘﻬﻠﻮﻯ‪،‬‬ ‫ﻓﺮﻫﻨﮓ‬ ‫ﻫﻤﻴﻦﻃــﻮﺭ ﭼﻴﺰﻫﺎﻳﻰ ﺭﺍ ﺑــﻪ ﺍﻳﻦ ﻣﻠﺖ ﺗﺰﺭﻳﻖ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻓﺎﻳﺪﻩﺍﻯ ﻧــﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻧﻮﻉ ﺍﺧﺬ‬ ‫ِ‬ ‫ﻣﻔﻌﻮﻝ ﻓﺮﻫﻨﮓ ﺑﻴﮕﺎﻧﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻦ‬ ‫ﺑﻴﮕﺎﻧﻪ ﻛﻪ ﺗﻜﻤﻴﻞ ﻓﺮﻫﻨﮓ ﻧﻴﺴﺖ! ﺍﻳﻦ ﻏﺮﻕﺷﺪﻥ ﻭ ﻣﻌﻤﻮﻝ ﻭ‬ ‫ِ‬ ‫ﺑﺤﺚ ﺩﻳﮕﺮﻯ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﺮﻭﺩ ﺑﺎ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩﺵ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ‪ِ ،‬‬ ‫ﺍﻣﺮﻭﺯ ﺩﺭ ﻓﺮﻫﻨﮓ ﻏﺮﺏ‪ ،‬ﺍﻧﺼﺎﻓ ًﺎ ﻋﻨﺎﺻﺮﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻯ ﻣﺎ ﺣﻴﺎﺗﻰ ﺍﺳﺖ‪ ،‬ﻣﺎ ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﻳﺎﺩ‬ ‫ﺑﮕﻴﺮﻳﻢ‪ .‬ﭼﻴﺰﻫﺎﻯ ﺧﻮﺏ‪ ،‬ﺯﻳﺎﺩ ﺩﺍﺭﻧﺪ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﭼﻴﺰﻫﺎﻯ ﺧﻮﺏ ﻧﺒﻮﺩ‪ ،‬ﻏﺮﺏ ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﻓﺴــﺎﺩﻯ ﻛﻪ‬ ‫ﺩﺍﺭﺩ ﺑﻪ ﺍﻳﻨﺠﺎ ﻧﻤﻰﺭﺳﻴﺪ‪ .‬ﻏﺮﺏ ﺑﺎ ﺍﻳﻦ ﻓﺴﺎﺩﻫﺎﻳﻰ ﻛﻪ ﺩﺍﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﺻ ً‬ ‫ﻼ ﻣﻀﻤﺤﻞ ﻣﻰﺷﺪ ﻭ ﻣﺜﻞ ﺩﻭﺩ‬ ‫ﺑﻪ ﻫﻮﺍ ﻣﻰﺭﻓﺖ‪ .‬ﺍﻣﺎ ﻋﻠﺖ ﺍﻳﻨﻜﻪ ﺩﻭﺩ ﻧﺸــﺪﻧﺪ ﻭ ﺑﻪ ﻫﻮﺍ ﻧﺮﻓﺘﻨﺪ ﭼﻴﺴــﺖ؟ ﭼﻨﺪ ﻋﻨﺼ ِﺮ ﻭﺍﻗﻌ ًﺎ ﺣﺴﺎﺑﻰ‬ ‫ﺩﺭ ﻛﺎﺭ ﺍﻳﻨﻬﺎ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻨﻜﻪ‪ ،‬ﺁﺩﻡﻫﺎﻯ ﻣﻨﻈﻤﻰ ﻫﺴﺘﻨﺪ؛ ﺁﺩﻡﻫﺎﻯ ﭘﺮﻛﺎﺭﻯ ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ‬ ‫ﺗﻼﺵﻫﺎﻳﺸــﺎﻥ ﺧﺴــﺘﮕﻰﻧﺎﭘﺬﻳﺮﻧﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻋﻨﺎﺻﺮ ﻣﺜﺒﺖ ﻭ ﻣﻄﻠﻮﺏ ﻓﺮﻫﻨﮓ ﺁﻧﻬﺎﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﻟﺒﺘﻪ‬ ‫ﺑﺎﻳﺪ ﮔﺮﻓﺖ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪.‬‬ ‫‪72/7/12‬‬ ‫ﺩﺭ ﻳﻚ ﻛﺸﻮﺭ‪ ،‬ﻣﺴﺄﻟﺔ ﺍﺩﺑﻴﺎﺕ ﻭ ﻓﺮﻫﻨﮓ‪ ،‬ﻣﺴﺄﻟﺔ ﺍﺻﻠﻰ ﺍﺳﺖ؛ ﭼﻪ ﺩﺭ ﺁﻥ ﺩﻭﺭﺍﻧﻰ ﻛﻪ ﻛﺸﻮﺭ ﻭ ﻣﻠﺘﻰ‬ ‫ﺩﺭ ﺣﺎﻝ ﻳﻚ ﺗﺤﻮﻝ ﺍﺳﺎﺳــﻰ ﺍﺳــﺖ ﻭ ﭼﻪ ﺩﺭ ﺩﻭﺭﺓ ﺑﺎﺯﺳﺎﺯﻯ ﻭ ﺑﺎﺯﭘﺮﻭﺭﻯ ﺫﺧﺎﻳﺮ ﻣﻠﻰ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ‪.‬‬ ‫ﺩﺭ ﻫﻤﺔ ﺩﻭﺭﺍﻥﻫﺎ‪ ،‬ﮔﺮﻩﮔﺸﺎﻳﻰ ﺍﺻﻠﻰ‪ ،‬ﺑﻪ ﻭﺳﻴﻠﺔ ﻓﺮﻫﻨﮓ ﺍﺳﺖ؛ ﻛﻪ ﭘﺎﻳﻪﻫﺎﻯ ﺍﺳﺎﺳﻰ ﻓﺮﻫﻨﮓ ﻫﻢ‪،‬‬ ‫ﻫﻤﻴﻦ ﺍﺩﺑﻴﺎﺕ ﻭ ﻫﻨﺮ ﺍﺳﺖ‪ .‬ﺑﺎﻻﺧﺮﻩ ﻭﻗﺘﻰ ﻣﺎ ﺍﺯ ﻓﺮﻫﻨﮓ ﺣﺮﻑ ﻣﻰﺯﻧﻴﻢ‪ ،‬ﺩﺭ ﺩﺭﺟﺔ ﺍﻭﻝ‪ ،‬ﺍﺯ ﺷﻌﺮ‪ ،‬ﺍﺯ‬ ‫ﺩﺍﺳــﺘﺎﻥ‪ ،‬ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﻰ‪ ،‬ﺍﺯ ﺑﺨﺶﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻫﻨﺮﻯ ﻭ ﻧﻈﻴﺮ ﺁﻥ ﺣﺮﻑ ﻣﻰﺯﻧﻴﻢ‪ .‬ﺍﻳﻨﻬﺎﺳﺖ ﻛﻪ ﺩﺭ‬ ‫ﺫﻫﻨﻴﺖ ﻭ ﻋﻤﻞ ﻣﺮﺩﻡ ﺗﺄﺛﻴﺮﺍﺗﻰ ﺩﺍﺭﺩ‪ .‬ﺣﺘﻰ ﻓﺮﻫﻨﮓ ﻋﺎﻣﻴﺎﻧﻪ‪ ،‬ﻳﻌﻨﻰ ﺁﻥ ﺑﺨﺶ ﺩﻳﮕﺮ ﺍﺯ ﻓﺮﻫﻨﮓ ﻫﻢ‬ ‫ـﻛﻪ ﺍﺯ ﻟﺤﺎﻅ ﮔﺴــﺘﺮﺵ ﻛ ّﻤﻰ ﻭﺳﻴﻊﺗﺮﻳﻦ ﺍﻧﻮﺍﻉ ﻓﺮﻫﻨﮓ ﺍﺳﺖـ ﻣﺤﺼﻮﻝ ﻭ ﺷﻜﻞ ﮔﺮﻓﺘﻪ ﺑﻪﻭﺳﻴﻠﺔ‬

‫ﻫﻤﻴﻦ ﺍﺩﺑﻴﺎﺕ ﻭ ﻫﻨﺮ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺗﺤﻮﻟﻰ ﺩﺭ ﻳﻚ ﻛﺸــﻮﺭ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‪ ،‬ﻓﺮﻫﻨﮓ ﻛﺎﺭﮔﺸﺎﺳﺖ‪ .‬ﺍﮔﺮ ﻣﻠﺘﻰ ﺑﺨﻮﺍﻫﺪ ـﻓﺮﺽ‬ ‫ﺑﻔﺮﻣﺎﻳﻴﺪـ ﺩﺭ ﻳﻚ ﺩﻭﺭﺍﻥ ﺍﺷــﻐﺎﻝ ﺑﻴﮕﺎﻧﻪ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﺷــﻐﺎﻝ ﺑﻴﮕﺎﻧﻪ ﻧﺠﺎﺕ ﺩﻫﺪ‪ ،‬ﺑﻴﺶ ﺍﺯ ﺛﺮﻭﺕ ﻭ‬ ‫ﺗﻮﺍﻧﺎﻳﻲﻫﺎﻯ ﺻﻨﻌﺘﻰ ﻭ ﺫﺧﺎﻳﺮ ﺯﻳﺮﺯﻣﻴﻨﻰ ﺁﻥ ﻣﻠﺖ ﻭ ﺑﻘﻴﺔ ﻣﻌﻴﺎﺭﻫﺎ ﻭ ﺷﺎﺧﺺﻫﺎﻳﻰ ﻛﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺑﺎﺯ‬ ‫ﻓﺮﻫﻨﮓ ﺁﻥ ﻣﻠﺖ ﺑﻪﻛﺎﺭ ﻣﻰﺁﻳﺪ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺧﻮﺩﺵ ﺭﺍ ﺍﺯ ﺍﺷﻐﺎﻝ ﺑﻴﮕﺎﻧﮕﺎﻥ ﻧﺠﺎﺕ ﺩﻫﺪ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ‬ ‫ﺟﻨﮕﻰ ﭘﻴﺶ ﺑﻴﺎﻳﺪ‪ .‬ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻳﻚ ﻣﻠﺖ ﺑﺘﻮﺍﻧﺪ ﺁﻥ ﺟﻨﮓ ﺭﺍ ﺩﺭﺳــﺖ ﺍﺩﺍﺭﻩ ﻛﻨﺪ ﻳﺎ ﻧﺘﻮﺍﻧﺪ‪ ،‬ﺑﻴﺶ ﺍﺯ‬


‫ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ ‪43‬‬

‫ﺳــﻼﺡ ﻭ ﻭﺟﻮﺩ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﻛﺎﺭﺁﺯﻣﻮﺩﻩ ﻭ ﻛﺜﺮﺕ ﺳﭙﺎﻫﻴﺎﻥ ﻭ ﻟﺸﻜﺮﻳﺎﻧﻰ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﻓﺮﻫﻨﮓ‬ ‫ﻣﻠﺖ ﺍﺳــﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪ ﻛﻤﻚ ﺑﻴﺎﻳﺪ ﻭ ﺁﻥ ﻣﻠﺖ ﺭﺍ ﺑﻪ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺑﻜﺸــﺎﻧﺪ‪ ،‬ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﻨﮓ‬ ‫ﻧﮕﻪ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺧﻮﺏ ﺟﻨﮕﻴﺪﻥ ﻭﺍﺩﺍﺭ ﻛﻨﺪ ﻭ ﭘﻴﺮﻭﺯﻯ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﺑﮕﺬﺍﺭﺩ‪.‬‬ ‫ﻣﻦ ﺷــﻨﻴﺪﻩﺍﻡ ﻛﻪ ﺩﺭ ﻗﻀﺎﻳﺎﻯ ﺟﻨﮓ ﺟﻬﺎﻧﻰ ﺩﺭ ﺭﻭﺳﻴﻪ‪ ،‬ﺷــﻮ ِﺭ ﻋﻠﻰﺍﻑ ـﺁﻫﻨﮓ ﻣﻌﺮﻭﻓﻰ ﺍﺳﺖ ﻛﻪ‬ ‫ﺍﻟﺒﺘﻪ ﻣﻦ ﻧﻪ ﺁﻫﻨﮕﺶ ﺭﺍ ﺷــﻨﻴﺪﻩﺍﻡ‪ ،‬ﻧﻪ ﺩﺭﺳــﺖ ﻣﻰﺩﺍﻧﻢ ﭼﻴﺴﺖ؛ ﺁﻗﺎﻳﺎﻥ ﻣﻰﺩﺍﻧﻨﺪـ ﺩﺭ ﺗﻬﻴﻴﺞ ﻣﺮﺩﻡ‬ ‫‪75/6/28‬‬

‫ﺑﺮﺍﻯ ﻭﺍﺭﺩ ﺷــﺪﻥ ﺑﻪ ﻣﻴﺪﺍﻥ ﺟﻨﮓ‪ ،‬ﺑﻴﺸﺘﺮﻳﻦ ﺗﺄﺛﻴﺮ ﺭﺍ ﺩﺍﺷﺖ؛ ﻳﻌﻨﻰ ﺩﺭ ﺧﺪﻣﺖ ﺍﻫﺪﺍﻑ ﻣﺮﺩﻣﻰ ﻗﺮﺍﺭ‬ ‫ﮔﺮﻓﺖ‪ .‬ﺑﻪﻃﻮﺭ ﻃﺒﻴﻌﻰ ﺍﻳﻦ ﺗﻮﻗﻊ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻫﺮ ﻛﺸﻮﺭﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫ﺑﺒﻴﻨﻴــﺪ ﻓﺮﻫﻨــﮓ ﺩﺭ ﻫﻤﺔ ﻣﺮﺍﺣﻞ‪ ،‬ﻋﻨﺼﺮ ﺍﺻﻠﻰ ﺍﺳــﺖ‪ .‬ﻭﻗﺘﻰ ﻫﻢ ﻛﻪ ﻧﻮﺑﺖ ﺑﻪ ﺩﻭﺭﺓ ﺑﺎﺯﺳــﺎﺯﻯ ﻭ‬ ‫ﺑﺎﺯﭘــﺮﻭﺭﻯ ﺫﺧﺎﻳﺮ ﻣﻠﻰ ﺑﺮﺳــﺪ‪ ،‬ﺁﻥ ﭼﻴﺰﻯ ﻛﻪ ﺑﺮﺍﻯ ﻳﻚ ﻣﻠﺖ ﺑﻪﻛﺎﺭ ﻣﻰﺁﻳﺪ‪ ،‬ﻓﺮﻫﻨﮓ ﺍﺳــﺖ‪ .‬ﺍﮔﺮ‬ ‫ﻓﺮﺽ ﻛﻨﻴﻢ ﺩﺭ ﻳﻚ ﻛﺸﻮﺭ‪ ،‬ﻳﺎ ﺩﺭ ﺑﺨﺸﻰ ﺍﺯ ﻳﻚ ﻛﺸﻮﺭ‪،‬‬ ‫ﻓﺮﻫﻨﮓ ﻛﺎﺭ ﻭ ﺍﺑﺘﻜﺎﺭ ﺣﺎﻛﻢ ﻧﺒﺎﺷﺪ ﻭ ﺍﻫﻞ‬ ‫ِ‬ ‫‪80/5/1‬‬

‫ﺍﺑﺘﻜﺎﺭ ﻧﺒﺎﺷــﻨﺪ‪ ،‬ﺷﻤﺎ ﻫﺰﺍﺭ ﻧﻔﺮ ﻣﺪﻳﺮ ﺧﻮﺏ ﻫﻢ ﺑﻴﺎﻭﺭﻳﺪ‪ ،‬ﭼﻪﻛﺎﺭ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ؟ ﻋﻠﻢ ﻭ ﺗﻮﺍﻧﺎﻳﻰ ﻋﻠﻤﻰ‬ ‫ﻭ ﻭﺟﻮﺩ ﺫﺧﺎﻳﺮ ﻣﺎﺩﻯ‪ ،‬ﺩﺭ ﺩﺭﺟﺔ ﺑﻌﺪ ﺍﺳﺖ‪ .‬ﺁﻥ ﻋﺎﻣﻠﻰ ﻛﻪ ﻳﻚ ﻣﻠﺖ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺑﺮﻫﻪ ﺍﺯ ﺯﻣﺎﻥ ﻧﺠﺎﺕ‬ ‫ﻣﻰﺩﻫﺪ‪ ،‬ﻓﺮﻫﻨﮓ ﺍﺳــﺖ‪ .‬ﻳﻌﻨﻰ ﻭﺍﺩﺍﺭ ﻣﻰﻛﻨﺪ ﺑﻪ ﺍﻳﻨﻜﻪ ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ ﺳــﺎﺯﻧﺪﮔﻰ ﺷﻮﺩ‪ ،‬ﺑﻪ ﺧﻮﺩ ﺗﻜﻴﻪ‬ ‫ﻛﻨﺪ‪ ،‬ﺍﻧﻀﺒﺎﻁ ﻛﺎﺭﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺍﺯ ﻋﻮﺍﺭﺽ ﺩﻭﺭﺍﻥ ﺳﺎﺯﻧﺪﮔﻰ ﺧﻮﺩ ﺭﺍ ﺑﻴﺮﻭﻥ ﺑﻜﺸﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻧﺠﺎﺕ‬ ‫ﺩﻫﺪ ـﭼﻮﻥ ﺩﻭﺭﺍﻥ ﺳــﺎﺯﻧﺪﮔﻰ ﺍﺯ ﻟﺤﺎﻅ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺍﺧﻼﻗﻰ ﻋﻮﺍﺭﺿﻰ ﺩﺍﺭﺩـ ﻭ ﺍﻳﻦ ﺳﺎﺯﻧﺪﮔﻰ ﺭﺍ ﺩﺭ‬ ‫ﻫﻤــﺎﻥ ﺟﻬﺘﻰ ﻛﻪ ﺑﻪ ﺁﻥ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ‪ ،‬ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪ .‬ﻓﺮﻫﻨــﮓ ﻳﻚ ﻣﻠﺖ ﻛﻤﻚ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺘﻮﺍﻧﺪ‬ ‫ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪.‬‬ ‫ﺍﮔﺮ ﻣﻠﺘﻰ ﺍﺯ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻫﻢ ﻋﺒﻮﺭ ﻛﺮﺩ ﻭ ﻓﺮﺽ ﻛﻨﻴﻢ ﺩﻭﺭﺍﻥ ﺳــﺎﺯﻧﺪﮔﻰ ﺩﺭ ﻳﻚ ﻛﺸــﻮﺭ ﺑﻪ ﭘﺎﻳﺎﻥ‬ ‫ﺭﺳﻴﺪ؛ ﻳﻌﻨﻰ ﺍﻳﻦ ﻛﺸﻮﺭ ﺍﺯ ﻟﺤﺎﻅ ﺻﻨﻌﺘﻰ ﻭ ﻓﻨﻰ ﻭ ﺍﺯ ﻟﺤﺎﻅ ﻭﺿﻊ ﻣﻌﻴﺸﺖ‪ ،‬ﻣﻠﺖ ﺗﻮﺍﻥﻣﻨﺪﻯ ﺷﺪ ﻭ‬ ‫ﺑﻨﺎﺳﺖ ﻛﻪ ﺍﻳﻦ ﻣﻠﺖ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺍﻗﺘﺪﺍﺭ ﺧﻮﺩ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻣﻮﺟﻮﺩﻯﺍﻯ ﻛﻪ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﺮﺍﻯ ﺍﺩﺍﻣﺔ‬ ‫ﺣﻴﺎﺕ ﺧﻮﺩ ﻭ ﻛﻤﻚ ﺑﻪ ﺑﺸﺮﻳﺖ ﻭ ﻛﻤﻚ ﺑﻪ ﻛﺸﻮﺭﻫﺎﻯ ﺩﻳﮕﺮ ﻭ ﭘﻴﺶﺑﺮﺩ ﻗﺎﻓﻠﺔ ﺑﺸﺮﻳﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ‬ ‫ﻓﺮﻫﻨﮓ ﻳﻚ ﻣﻠﺖ ﺗﻌﻴﻴﻦﻛﻨﻨﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﮔﺮ ]ﻣﻠﺘﻰ[ ﻓﺮﻫﻨﮓ‬ ‫ـﻛﻤﺎﻝ ﺍﻧﺴــﺎﻧﻰ ﻛﻪ ﻧﻬﺎﻳﺖ ﻧﺪﺍﺭﺩـ ﺑﺎﺯ‬ ‫ِ‬ ‫ﺧﻮﺏ ﺳﺎﻟﻤﻰ ﺩﺍﺷﺖ‪ ،‬ﺍﻳﻦ ﺍﻗﺘﺪﺍﺭ‪ ،‬ﺩﺭ ﺟﻬﺖ ﺣﻴﺎﺕ ﻭ ﺭﺷﺪ ﺑﺸﺮﻳﺖ ﻭ ﺩﺭ ﺟﻬﺖ ﺧﺪﻣﺖ ﺑﻪ‬ ‫ﭘﻴﺸــﺮﻓﺘﺔ ِ‬ ‫ﺑﺸﺮﻳﺖ ﺑﻪﻛﺎﺭ ﺧﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ‪ .‬ﺍﮔﺮ ﻓﺮﻫﻨﮓ ﻋﻠﻴﻞ ﻭ ﻧﺎﻗﺺ ﻭ ﻗﺎﺻﺮﻯ ﺩﺍﺷﺖ‪ ،‬ﺍﻳﻦ ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻧﺎﻳﻰ ﻛﻪ‬ ‫ﺑﻪﺩﺳــﺖ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺟﻬﺖ ﺍﻧﺤﻄﺎﻁ ﺍﺧﻼﻗﻰ‪ ،‬ﺍﻧﺤﻄﺎﻁ ﺑﺸﺮﻳﺖ‪ ،‬ﻇﻠﻢ ﻭ ﺣﺘﻰ ﺩﺭ ﺟﻬﺖ ﺗﻼﺷﻰ‬ ‫ﺩﺭﻭﻧﻰ ﺁﻥ ﻣﻠﺖ ﺑﻪ ﻛﺎﺭ ﺧﻮﺍﻫﺪ ﺭﻓﺖ؛ ﻛﻪ ﺍﻳﻦ ﺳﺮﻧﻮﺷــﺖ ﻗﺪﺭﺕﻫﺎﻯ ﻛﻨﻮﻧﻰ ﺩﺭﺟﺔ ﻳﻚ ﺩﻧﻴﺎﺳــﺖ‪.‬‬ ‫ﻳﻌﻨﻰ ﭘﻴﺶﺑﻴﻨﻰ ﻣﻦ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻓﻌ ً‬ ‫ﻼ ﻣﻬﻢﺗﺮﻳﻦ ﻗﺪﺭﺗﻰ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﻣﻮﺭﻳﺎﻧﻪ ﺁﺳــﻴﺐ ﻣﻰﺑﻴﻨﺪ ﻭ‬ ‫ﺩﻳﺮﻯ ﻫﻢ ﻧﺨﻮﺍﻫﺪ ﮔﺬﺷــﺖ ﻛﻪ ﻓﺮﻭ ﺧﻮﺍﻫﺪ ﺭﻳﺨﺖ‪ ،‬ﻣﻠﺖ ﻭ ﻧﻈﺎﻡ ﻭ ﺭژﻳﻢ ﻛﻨﻮﻧﻰ ﺁﻣﺮﻳﻜﺎﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﺍﻳﻨﻬﺎ ﭼﻴﺰﻯ ﻧﻴﺴﺖ ﻛﻪ ﺑﺸﻮﺩ ﺑﺮﺍﻳﺶ ﺯﻣﺎﻥ ﻣﻌﻴﻦ ﻛﺮﺩ؛ ﺩﻩ ﺳﺎﻝ ﻳﺎ ﺑﻴﺴﺖ ﺳﺎﻝ ﺩﻳﮕﺮ‪ .‬ﻟﻴﻜﻦ ﻣﻌﻠﻮﻡ‬ ‫ﺁﺳــﻴﺐ ﺍﻳﻦ‬ ‫ﻣﺘﻐﻴﺮﻯ ﺩﺍﺭﺩ‪ ،‬ﺯﻣﺎﻧﺶ ﺗﻐﻴﻴﺮ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﻗﻄﻌﻰ ﺍﺳــﺖ ﻛﻪ‬ ‫ِ‬ ‫ﺍﺳــﺖ؛ ﭼﻮﻥ ﻋﻮﺍﻣﻞ ّ‬

‫ﻓﺮﻫﻨﮓ ﻳﻚ ﻣﻠﺖ ﺍﺳﺖ ﻛﻪ‬ ‫ﻣﻰﺗﻮﺍﻧﺪ ﺍﻭ ﺭﺍ ﻭﺍﺩﺍﺭ ﺑﻪ ﻭﺭﻭﺩ‬ ‫ﺑﻪ ﻣﻴﺪﺍﻥ ﺳــﺎﺯﻧﺪﮔﻰ ﻛﻨﺪ ﻭ‬ ‫ﺍﺯ ﻋﻮﺍﺭﺽ ﺩﻭﺭﺍﻥ ﺳﺎﺯﻧﺪﮔﻰ‬ ‫ﻧﺠﺎﺕ ﺩﻫﺪ‪.‬‬

‫ﻓﺮﻫﻨﮓ ﻳﻚ ﻣﻠﺖ ﺍﺳﺖ ﻛﻪ‬ ‫ﺑﺎﻋﺚ ﻣﻰﺷﻮﺩ ﺗﻮﺍﻥﻣﻨﺪﻯ ﻭ‬ ‫ﺍﻗﺘﺪﺍﺭ ﺍﻳــﻦ ﻣﻠﺖ ﺩﺭ ﺟﻬﺖ‬ ‫ﺣﻴﺎﺕ ﻭ ﺭﺷــﺪ ﻭ ﺧﺪﻣﺖ ﺑﻪ‬ ‫ﺑﺸﺮﻳﺖ ﺑﺎﺷــﺪ ﻳﺎ ﺩﺭ ﺟﻬﺖ‬ ‫ﺍﻧﺤﻄﺎﻁ ﺑﺸﺮﻳﺖ‪.‬‬


‫‪ 44‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺑﺎ ﺍﻳﻨﻜــﻪ ﻣﻠــﺖ ﺁﻣﺮﻳﻜﺎ ﺍﺯ‬ ‫ﻟﺤﺎﻅ ﻋﻠﻢ ﻭ ﺛﺮﻭﺕ ﺑﻪ ﻳﻚ‬ ‫ﺍﻭﺟﻰ ﺭﺳــﻴﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺩﺭ‬ ‫ﻧﻬﺎﻳﺖ ﺑﻪ ﺳــﻤﺖ ﺍﻧﺤﻄﺎﻁ‬ ‫ﺩﺭ ﺣﺮﻛﺖ ﺍﺳﺖ‪.‬‬

‫ﺑﺎﻳــﺪ ﺩﺭ ﻓﻀــﺎﻯ ﺍﻭﺍﻳــﻞ‬ ‫ﺍﻧﻘﻼﺏ‪ ،‬ﻣﻌﺎﺭﻑ ﻭ ﻓﺮﻫﻨﮓ‬ ‫ﺍﺳــﻼﻣﻰ ﺭﺍ ﺑﻪﺻــﻮﺭﺕ‬ ‫ﺗﺮﺟﻤﺔ ﻣﻌﻨــﻮﻯ ﻭ ﻧﻪ ﺯﺑﺎﻧﻰ‬ ‫ﺍﺭﺍﺋﻪ ﻣﻰﻛﺮﺩﻳﻢ‪.‬‬ ‫ﺁﻥﻭﻗﺖ ﻫﻨﺮﻣﻨﺪ‪ ،‬ﻫﻨﺮﺵ ﺍﺯ‬ ‫ﺍﺳﻼﻡ ﻣﻰﺟﻮﺷﻴﺪ‪.‬‬

‫ﺍﺷــﻜﺎﻝ ﻭ ﻧﻘﻴﺼﻪ ﺭﺍ ﺧﻮﺍﻫﺪ ﺧﻮﺭﺩ‪ .‬ﺑﺎﻻﺧﺮﻩ ﻣﻠﺖ ﺁﻣﺮﻳﻜﺎ ﺗﻮﺍﻧﺴﺘﻪ ﺍﺳﺖ ﺑﻪ ﺑﺮﻛﺖ ﺑﻌﻀﻰ ﺍﺯ ﺧﺼﺎﻝ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻭ ﺧﺼﻮﺻﻴﺎﺕ ﺟﻐﺮﺍﻓﻴﺎﻳﻰ ﻭ ﺗﺎﺭﻳﺨﻰ‪ ،‬ﺑﻪ ﻳﻚ ﺍﻭﺝ ﻋﻠﻤﻰ ﺑﺮﺳــﺪ؛ ﺍﺯ ﻟﺤﺎﻅ ﻋﻠﻢ ﻭ ﺛﺮﻭﺕ ﻭ‬ ‫ﺍﻣﺜﺎﻝ ﺁﻥ ﭘﻴﺸــﺮﻭﻯ ﭘﻴﺪﺍ ﻛﻨﺪ‪ .‬ﺍﻣﺎ ﭼﻮﻥ ﻳﻚ ﻓﺮﻫﻨﮓ ﺻﺤﻴﺢ ﻭ ﺧﻮﺏ ﻭ ﻛﺎﻣﻞ ﺑﺮ ﺁﻥ ﻛﺸﻮﺭ ﺣﺎﻛﻢ‬ ‫ﻧﺒﻮﺩﻩ ﺍﺳــﺖ‪ ،‬ﺗﺎ ﺑﻪﺣﺎﻝ ﻫﻢ ﺩﺭ ﺟﻬﺖ ﺍﻧﺤﻄﺎﻁ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺑﻪ ﺑﻌﺪ ﻫﻢ ﺩﺭ ﺟﻬﺖ ﺗﻼﺷــﻰ‬ ‫ﺧﻮﺩ ـﺁﻥ ﻛﺎﺥ ﻗﺪﺭﺗﻰ ﻛﻪ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳــﺖـ ﺑﻪﻛﺎﺭ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ .‬ﻧﺸــﺎﻧﻪﻫﺎﻳﻰ ﻫﻢ ﺍﺯ ﻫﻢ ﺍﻛﻨﻮﻥ‬ ‫ﭘﻴﺪﺍﺳﺖ‪ .‬ﺁﻳﻨﺪﻩ ﻫﻢ ﺍﻳﻦﮔﻮﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺑﺒﻴﻨﻴﺪ ﺍﻳﻦ ﻧﻘﺶ ﻓﺮﻫﻨﮓ ﺍﺳﺖ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﻣﺎ ﻳﻚ ﺟﻮﺍﻥ ﺭﺍ ﻭﺍﺩﺍﺭ ﻛﻨﻴﻢ ﻛﻪ ﻭﺭﺯﺵ ﻛﻨﺪ‪ ،‬ﺟﺴﻢ‬ ‫ﺧﻮﺩ ﺭﺍ ﻗﻮﻯ ﻛﻨﺪ‪ ،‬ﺗﻮﺍﻧﺎﻳﻲﻫﺎﻯ ﻓﺮﺍﻭﺍﻥ ﺟﺴــﻤﺎﻧﻰ ﺑﻪ ﺧﻮﺩ ﺑﺪﻫﺪ‪ ،‬ﺩﺍﺭﺍﻯ ﺍﻧﺪﺍﻡ ﻗﻮﻯ‪ ،‬ﺳــﺎﻟﻢ‪ ،‬ﺭﺷﻴﺪ‪،‬‬ ‫ﺯﻳﺒﺎ ﻭ ﺑﺎ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﻓﺮﺍﻭﺍﻥ ﺑﺎﺷﺪ‪ ،‬ﻟﻴﻜﻦ ﻗﺪﺭﺕ ﺗﻔﻜﺮ ﺑﻪ ﭼﻨﻴﻦ ﻛﺴﻰ ﻧﺪﻫﻴﻢ‪ .‬ﭼﻨﻴﻦ ﻓﺮﺩﻯ ﺭﺍ ﺩﺭ‬ ‫ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ ﻭ ﺑﺒﻴﻨﻴﺪ ﺍﻳﻦ ﺁﺩﻡ‪ ،‬ﺑﺎ ﻫﻤﺔ ﺯﻭﺭ ﻭ ﻗﺪﺭﺕ ﺟﺴﻤﺎﻧﻰ ﻭ ﺯﻳﺒﺎﻳﻲﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﺟﺴﻢ ﺍﻭ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺭﺩ‪ ،‬ﺑﻪﺧﺎﻃﺮ ﺿﻌﻒ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﭼﻄﻮﺭ ﺑﻪ ﺭﺍﺣﺘﻰ ﺩﺭ ﺗﺴــﺨﻴﺮ ﺍﻧﺴــﺎﻥﻫﺎﻳﻰ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ ﻛﻪ ﺩﺍﺭﺍﻯ‬ ‫ﻓﻜﺮ ﺑﺮﺗﺮ ﻭ ﺗﺮﺑﻴﺖ ﺑﻴﺸــﺘﺮﻧﺪ ﻭ ﻫﻤﺔ ﺍﻳﻦ ﺧﻴﺮﺍﺗﻰ ﻛﻪ ﺩﺭ ﺟﺴــﻢ ﺍﻭ ﻫﺴﺖ‪ ،‬ﻋﻤ ً‬ ‫ﻼ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ ﻭ ﺑﺮﺍﻯ ﺧﻮﺩ ﺍﻭ ﻧﻔﻌﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻣﻠﺘﻰ ﻛﻪ ﺑﻪ ﺟﻨﺒﻪﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺣﻴﺎﺕ ﺍﻭ ﺗﻮﺟﻪ ﺷــﻮﺩ؛‬ ‫ﻳﻌﻨﻰ ﻋﻠﻢ ﺍﻭ ـﺍﻟﺒﺘﻪ ﺧﻮﺩ ﻋﻠﻢ ﻫﻢ‪ ،‬ﺟﺰﻭ ﻓﺮﻫﻨﮓ ﺍﺳﺖ‪ ،‬ﻟﻴﻜﻦ ﻣﻦ ﺍﻻﻥ‪ ،‬ﻓﺮﻫﻨﮓ ﺑﻪ ﻣﻌﻨﺎﻯ ﺧﺎﺹ‬ ‫ﺭﺍ ﻣﻄﺮﺡ ﻣﻰﻛﻨﻢـ ﻓﻨﺂﻭﺭﻯ ﺍﻭ‪ ،‬ﺑﻬﺪﺍﺷﺖ‪ ،‬ﺛﺮﻭﺕ‪ ،‬ﭘﻴﺸﺮﻓﺖ ﻣﺎﺩﻯ‪ ،‬ﻗﺪﺭﺕ ﻭ ﺗﺴﻠﻂ ﺳﻴﺎﺳﻰ ﺍﻭ‪ ،‬ﻫﻤﺔ‬ ‫ﺍﻳﻨﻬﺎ ﺗﺄﻣﻴﻦ ﺷــﻮﺩ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺩﺍﺧﻞ ﺍﻳﻦ ﻛﺸــﻮﺭ‪ ،‬ﻓﺮﻫﻨﮓ‪ ،‬ﺭﺷﺪ ﻭ ﮔﺴﺘﺮﺵ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺷﺒﻴﻪ ﻫﻤﺎﻥ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪.‬‬ ‫‪75/6/28‬‬ ‫ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮓ ﻫﻤﭽﻨﺎﻧﻰ ﻛﻪ ﺍﻫﺎﻟﻰ ﺩﺭﺩ ﻭ ﺳــﻮﺯ ﻣﻰﺩﺍﻧﻨﺪ‪ ،‬ﺩﺭ ﻛﺸــﻮﺭ ﻣﺎ ﻣﻘﻮﻟﺔ ﻣﻈﻠﻮﻣﻰ ﺍﺳــﺖ‪.‬‬ ‫ﺍﻧﻘــﻼﺏ ﻣــﺎ‪ ،‬ﺍﻧﻘﻼﺑﻰ ﻣﺒﺘﻨــﻰ ﺑﺮ ﻳﻚ ﻣﻨﺶ ﻭ ﻧﮕــﺮﺵ ﻓﺮﻫﻨﮕﻰ ﺑﻮﺩ ﻭ ﻫﺮ ﺣﺮﻛﺖ ﺍﺭﺯﺷــﻰ‪ ،‬ﺍﻳﻦ‬ ‫ﺧﺼﻮﺻﻴــﺖ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﻣــﺎ ﺑﺎﻳﺪ ﺑﻴﺶ ﻭ ﭘﻴــﺶ ﺍﺯ ﺗﻼﺵﻫﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﺑﻪ ﺗﻼﺵ ﻓﺮﻫﻨﮕﻰ ﺍﺳــﻼﻣﻰ‬ ‫ﻣﻰﭘﺮﺩﺍﺧﺘﻴﻢ‪ 71/5/5.‬ﺍﮔــﺮ ﺍﻭﻝ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﻳﻦ ﺍﻣﺮ ُﻣﺤﺎﻟﻰ ﻛﻪ ﺣﺎﻻ ﻣﻰﺧﻮﺍﻫﻢ ﻋﺮﺽ ﻛﻨﻢ‪ ،‬ﺗﺤﻘﻖ ﭘﻴﺪﺍ‬ ‫ﻣﻰﻛﺮﺩ‪ ،‬ﺍﻣﺮﻭﺯ ﻭﺿﻊ ﻣﺎ‪ ،‬ﻳﻘﻴﻨ ًﺎ ﻭﺿﻊ ﺑﺴﻴﺎﺭ ﺧﻮﺑﻰ ﺑﻮﺩ‪ .‬ﺁﻥ ُﻣﺤﺎﻝ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻏﺎﺯ ﻳﻚ ﺍﻧﻘﻼﺏ‪،‬‬ ‫ﺑﻴﻨﻰ ﺑﻪﺍﻧﺪﺍﺯﻩ ﺭﺍ‬ ‫ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺳﺖﺍﻧﺪﺭﻛﺎﺭ ﺍﺩﺍﺭﺓ ﻛﺸﻮﺭﻧﺪ‪ ،‬ﺁﻣﺎﺩﮔﻰ ﻻﺯﻡ ﻭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻯ ﻛﺎﻓﻰ ﻭ ﭘﻴﺶ ِ‬ ‫ﻧﺪﺍﺭﻧﺪ‪ .‬ﭼﻨﻴﻦ ﭼﻴﺰﻯ‪ ،‬ﺩﺭ ﺍﻧﻘﻼﺏ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ ﻭ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺷــﺖ ﻭ ﻧﺸــﺪ‪ .‬ﻟﻜﻦ ﺍﮔﺮ ﻣﺎ ﺁﻥﻭﻗﺖ ﺍﻳﻦ‬ ‫ﺭﺍ ﺩﺍﺷــﺘﻴﻢ‪ ،‬ﺍﻭﻝ ﻛﺎﺭﻯ ﻛﻪ ﻣﻰﻛﺮﺩﻳﻢ‪ ،‬ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻣﻰﺁﻣﺪﻳﻢ ﺍﺯ ﺁﻥ ﺟﻮﺵ ﻭ ﺷﻮﺭ ﺍﻧﻘﻼﺑﻰ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻣﻰﻛﺮﺩﻳﻢ؛ ﻣﻌﺎﺭﻑ ﺍﺳﻼﻣﻰ ﺭﺍ ﺩﺭ ﻳﻚ ﻓﻀﺎﻯ ﺻﺤﻴﺢ‪ ،‬ﺑﻪ ﺻﻮﺭﺕ ﺗﺮﺟﻤﺔ ﻣﻌﻨﻮﻯ‪ ،‬ﻧﻪ ﺗﺮﺟﻤﺔ ﺯﺑﺎﻧﻰ‬ ‫ﺍﺭﺍﺋــﻪ ﻣﻰﻛﺮﺩﻳﻢ‪ .‬ﺁﻧﭽﻨﺎﻥ ﻛﻪ ﻳﻚ ﺍﻧﺴــﺎﻥ ﻣﺘﻨﻔّﺲ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎ‪ ،‬ﺑﺘﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺗﻨﻔﺲ ﻭ ﺍﺳﺘﻨﺸــﺎﻕ‬ ‫ﻛﻨﺪ‪ .‬ﺁﻥﻭﻗﺖ ﻫﻨﺮﻣﻨﺪ‪ ،‬ﻫﻨﺮﺵ ﺍﺯ ﺍﺳــﻼﻡ ﻣﻰﺟﻮﺷــﻴﺪ‪ .‬ﺩﻳﮕﺮ ﻻﺯﻡ ﻧﺒﻮﺩ ﺷﻤﺎ ﺑﮕﻮﻳﻴﺪ‪ ،‬ﺍﻳﻦ ﺭﺍ ﺑﺴﺎﺯ‪،‬‬ ‫ﺍﻳﻦ ﺭﺍ ﺑﮕﻮ‪ ،‬ﻳﺎ ﺁﻧﺠﺎﻳﺶ ﺭﺍ ﺣﺬﻑ ﻛﻦ‪ .‬ﻭ ﻓﻀﺎ‪ ،‬ﻓﻀﺎﻯ ﺍﺳــﻼﻣﻰ ﻣﻰﺷــﺪ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﻧﺸﺪ‪ 72/7/12.‬ﻳﻌﻨﻰ‬ ‫ﺭﻭﺷــﻦﻛﺮﺩﻥ ﻭ ﺗﺒﻴﻴﻦ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻡ‪ ،‬ﺑﺎ ﻫﻤﺎﻥ ﻭﺳﻌﺘﻰ ﻛﻪ ﻣﻔﻬﻮﻡ ﻭ ﻣﻌﻨﺎﻯ ﻓﺮﻫﻨﮓ ﺩﺍﺭﺩ‪ .‬ﺩﻭﺭ ﺍﺯ‬


‫ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ ‪45‬‬

‫ﺍﻧﺤﺮﺍﻑ‪ ،‬ﺩﻭﺭ ﺍﺯ ﺧﺮﺍﻓﻪﮔﺮﺍﻳﻰ‪ ،‬ﺩﻭﺭ ﺍﺯ ﺗﻨﮓﻧﻈﺮﻯ ﻭ ﺟﻤﻮﺩ‪ ،‬ﺩﻭﺭ ﺍﺯ ﻣﻼﺣﻈﻪﻛﺎﺭﻯ ﻭ ﺗﺮﺱ ﺍﺯ ﺍﻳﻦ ﻭ‬ ‫ﺁﻥ؛ ﻛﻪ ﺣﺎﻻ ﻣﺜ ً‬ ‫ﻼ ﺩﺭ ﺩﻧﻴﺎ ﺍﻳﻦﻃﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﻓﺮﻫﻨﮓ ﻭ ﻣﺤﻴﻂ ﻏﺮﺏ‪ ،‬ﻣﺤﻴﻄﻰ ﺍﺳــﺖ ﻛﻪ ﻋﻠﻰﺭﻏﻢ ﺍﻳﻨﻜﻪ ﺳﻌﻰ ﺩﺍﺭﺩ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﺁﺯﺍﺩﺍﻧﺪﻳﺸﻰ‬ ‫ﻣﻌﺮﻭﻑ ﻛﻨﺪ‪ ،‬ﺑﻪﺷــﺪﺕ ﻣﺘﻌﺼﺐ ﺍﺳﺖ‪ .‬ﺷــﺎﻳﺪ ﺩﺭ ﻣﻘﻮﻻﺕ ﺩﻳﮕﺮ ﻫﻢ ﺑﺎﺷﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮓ‪،‬‬ ‫ﺑﻪﺷــﺪﺕ ﻣﺘﻌﺼﺐ ﻭ ﺳﺨﺖﮔﻴﺮ ﺍﺳــﺖ‪ .‬ﻳﻌﻨﻰ ﻫﺮ ﻓﺮﻫﻨﮕﻰ ﻏﻴﺮ ﺍﺯ ﻓﺮﻫﻨﮓ ﺍﺭﻭﭘﺎﻳﻰ‪ ،‬ﺑﻪﺷﺪﺕ ﻣﻮﺭﺩ‬ ‫ﺗﺤﻘﻴﺮ‪ ،‬ﺍﻫﺎﻧﺖ ﻭ ﻓﺸــﺎﺭ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺍﺭﻭﭘﺎﻯ ﻣﺪﻋﻰ ﺗﺴــﺎﻣﺢ ﻭ ﺳــﻬﻞﻧﮕﺮﻯ ﻭ ﺁﺯﺍﺩﺍﻧﺪﻳﺸــﻰ ﻭ‬ ‫ﺗﺤﺠﺮ ﻭ ﺟﻤﻮﺩ‪ ،‬ﺩﺭ ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮓ ﺑﻪﺷﺪﺕ ﺳﺨﺖﮔﻴﺮ ﻭ ﻣﺘﻌﺼﺐ ﺍﺳﺖ‪ .‬ﻫﺮ‬ ‫ﺑﻠﻨﺪﻧﻈﺮﻯ ﻭ ﺩﻭﺭﻯ ﺍﺯ ّ‬ ‫ﺁﻧﭽﻪ ﻛﻪ ﻏﻴﺮ ﺍﺯ ﻓﺮﻫﻨﮓ ﺍﺭﻭﭘﺎﻳﻰ ﺍﺳــﺖ‪ ،‬ﻧﺎﻡﻫﺎﻯ ﻣﺨﺘﻠﻔﻰ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ .‬ﺍﺯ ﻭﺣﺸﻲﮔﺮﻯ ﻭ ﺑﺮﺑﺮﻳﺖ‬ ‫ﺑﮕﻴﺮﻳﺪ ﺗﺎ ﺍﺭﺗﺠﺎﻉ ﻭ ﻋﻘﺐﺍﻓﺘﺎﺩﮔﻰ ﺗﺎ ﻏﻴﺮﻗﺎﺑﻞ ﺍﻋﺘﻨﺎﺑﻮﺩﻥ‪ .‬ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﺍﺣﺴــﺎﺱ ﻗﺪﻳﻤﻰ ﻭ ﺑﺎﺳﺘﺎﻧﻰ‬ ‫ﺍﺭﻭﭘﺎ‪ ،‬ﻛﻪ ﻫﺮ ﭼﻪ ﻣﺎﻭﺭﺍﻯ ﻳﻮﻧﺎﻥ ﺑﻮﺩ »ﺑﺮﺑﺮ« ﺑﻮﺩ ﻭ »ﺑﺮﺑﺮﺳــﺘﺎﻥ«‪ ،‬ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻋﻤﻖ ﺟﺎﻥ ﺷﻬﺮﻭﻧﺪ‬ ‫ﺍﺭﻭﭘﺎﻳــﻰ ﻛﻪ ﺩﺭ ﻓﻀﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺍﺭﻭﭘﺎ ﻭ ﻏﺮﺏ ﺯﻧﺪﮔــﻰ ﻣﻰﻛﻨﺪ‪ ،‬ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺗﻌﺼﺐ‪ ،‬ﺩﺭ‬ ‫ﺍﻗﻤﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺍﺭﻭﭘﺎ‪ ،‬ﻳﻌﻨﻰ ﺁﻣﺮﻳﻜﺎ ﻭ ﺍﺳﺘﺮﺍﻟﻴﺎ ﻫﻢ ﻋﻴﻨ ًﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺁﻧﺠﺎ ﻫﻤﻴﻦ ﺍﻣﺮﻭﺯ ﻫﻢ ﺭﻭﺣﻴﺔ‬ ‫ﻳﻮﻧﺎﻧﻴﺎﻥ ﻭ ﺗﺤﻘﻴﺮ ﺑﺮﺑﺮﻫﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻟﺬﺍ ﺷــﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﻣﺜ ً‬ ‫ﻼ ﺑﺎ ﺣﺠﺎﺏ‪ ،‬ﺑﻪﺷــﺪﺕ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﻧﻪ ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﻛﻪ ﺣﺠﺎﺏ‪ ،‬ﺗﺤﻤﻴﻠﻰ ﺑﺮ ﺯﻥ ﺍﺳــﺖ؛ ﻧﻪ‪ .‬ﺍﻧﻮﺍﻉ ﺗﺤﻤﻴﻞﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺭﺍ ﺑﺮ ﺯﻥ ﺭﻭﺍ‬ ‫ﻣﻰﺩﺍﺭﻧﺪ ﻭ ﻫﻴﭻ ﻣﺴﺄﻟﻪﺍﻯ ﺑﺮﺍﻳﺸﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﺟﻤﻠﻪ‪ ،‬ﺗﺤﻤﻴﻞ ﻛﺎﺭ ﺳﺨﺖ‪ ،‬ﺗﺤﻤﻴﻞ ﺍﻫﺎﻧﺖ‪ ،‬ﺗﺤﻤﻴﻞ‬ ‫ﺭﻳﺨﺘــﻦ ﺁﺑــﺮﻭ ﻭ ﺣﻴﺜﻴﺖ ﺯﻥ ﺑﻪﻋﻨﻮﺍﻥ ﻋﻨﺼــﺮ ﻭ ﻳﻜﻰ ﺍﺯ ﺩﻭ ﺟﻨﺲ ﺍﺻﻠــﻰ ﺁﻓﺮﻳﻨﺶ‪ .‬ﺍﻳﻨﻬﺎ ﺗﺤﻤﻞ‬ ‫ﻣﻰﺷﻮﺩ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﻳﻜﻰ ﺗﺤﻤﻞ ﻧﻤﻰﺷﻮﺩ‪ .‬ﭼﺮﺍ؟ ﭼﻮﻥ ﺍﻳﻦ‪ ،‬ﻣﺨﺎﻟﻒ ﻓﺮﻫﻨﮓ ﺍﺭﻭﭘﺎﺳﺖ‪.‬‬ ‫ﺷــﻤﺎ ﺩﻳﺪﻳﺪ ﻛﻪ ﺩﺭ ﻫﻤﻴﻦ ﭼﻨﺪ ﺳــﺎﻝ ﺍﺧﻴﺮ‪ ،‬ﺩﺭ ﺍﺭﻭﭘﺎ ـﺩﺭ ﻓﺮﺍﻧﺴــﻪ ﻭ ﺩﺭ ﭼﻨﺪ ﺟﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﺁﻟﻤﺎﻥـ ﺑﺎ ﺣﺠﺎﺏ ﻣﺒﺎﺭﺯﻩ ﺷــﺪ‪ .‬ﭼﻨﺪ ﻧﻔﺮ ﺧﻮﺩﺷــﺎﻥ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺑﺎ ﺭﻭﺳﺮﻯ ﺑﻪ ﻣﺪﺭﺳﻪ ﺑﺮﻭﻧﺪ‪ .‬ﮔﻔﺘﻨﺪ‬ ‫ﺍﺻ ً‬ ‫ﻼ ﻧﻤﻰﺷــﻮﺩ! ﻭ ﺑﺎ ﺁﻥ ﻣﺒﺎﺭﺯﻩ ﻛﺮﺩﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﻃﺮﻑ‪ ،‬ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﻫﻤﻪ ﺟﺎ ﺩﻡ ﺍﺯ ﺍﺳــﺘﺎﻧﺪﺍﺭﺩﻫﺎﻯ‬ ‫ﺟﻬﺎﻧــﻰ ﻣﻰﺯﻧﻨــﺪ‪ .‬ﻭﻗﺘﻰ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺑﮕﻮﻳﻨﺪ ﻛﻪ ﻓﺮﺿ ًﺎ ﺟﻤﻬﻮﺭﻯ ﺍﺳــﻼﻣﻰ‪ ،‬ﺍﻳــﻦ ﺗﻜﺎﻟﻴﻒ ﺭﺍ ﺑﺎﻳﺪ‬ ‫ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﭼﻴﺰﻯ ﻛﻪ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺭﻭﻳﺶ ﺗﻜﻴﻪ ﻣﻰﺷــﻮﺩ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺍﻳﺮﺍﻥ ﺧﻮﺩﺵ ﺭﺍ ﺑﺎﻳﺪ ﺑﺎ‬ ‫ﺍﺳﺘﺎﻧﺪﺍﺭﺩﻫﺎﻯ ﺟﻬﺎﻧﻰ ﺗﻄﺒﻴﻖ ﺩﻫﺪ‪ .‬ﺍﺳﺘﺎﻧﺪﺍﺭﺩﻫﺎ‪ ،‬ﻳﻌﻨﻰ ﻫﻤﻴﻦ ﭼﻴﺰﻫﺎ‪ .‬ﻳﻌﻨﻰ ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﻣﻨﻄﺒﻖ ﺑﺎ‬ ‫ﺍﻟﮕﻮﻯ ﻓﺮﻫﻨﮓ ﻏﺮﺑﻰ ﺍﺳﺖ‪ .‬ﭘﺲ‪ ،‬ﺍﻳﻦ ﺳﺨﺖﮔﻴﺮﻯ ﻭ ﻓﺸﺎﺭ‪ ،‬ﺍﺯ ﻃﺮﻑ ﻏﺮﺑﻲﻫﺎ‪ ،‬ﻫﻤﻮﺍﺭﻩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫ﻫﺮ ﻭﻗﺖ ﻛﻪ ﻳﻚ ﻓﺮﻫﻨﮓ ﻏﻴﺮﻏﺮﺑﻰ‪ ،‬ﺑﻪﺧﺼﻮﺹ ﻓﺮﻫﻨﮓ ﺍﺳــﻼﻣﻰ ﻛﻪ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ ﻣﻬﺎﺟﻢ ﻭ‬ ‫ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﻣﻜﺎﻧﺘﻰ* ﻭ ﺣﺎﻟﺖ ﻫﺠﻮﻣﻰ ﻗﺎﺋﻞ ﺍﺳﺖ ﻭ ﺿﻌﻒ ﻭ ﺍﻧﻜﺴﺎﺭ ﻭ ﻫﺰﻳﻤﺖ** ﻧﺪﺍﺭﺩ‪ ،‬ﺑﺨﻮﺍﻫﺪ‬ ‫ﺟﺎﻳﻰ ﺧﻮﺩﻧﻤﺎﻳﻰ ﻛﻨﺪ‪ ،‬ﺑﻪﺷﺪﺕ ﻣﻮﺭﺩ ﺗﺤﻘﻴﺮ ﻭ ﻓﺸﺎﺭ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪.‬‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﻭ ﺁﻧﭽﻪ ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﭼﻨﺪ ﺩﻩ ﺳﺎﻝ ﺍﺧﻴﺮ ﺑﺮ ﻣﺎ ﮔﺬﺷﺖ ـﺑﻪﺧﺼﻮﺹ ﺩﺭ ﺍﻳﻦ‬ ‫* )ﻡﻙﻥ(‪ ،‬ﭘﺎﻳﮕﺎﻩ‪ ،‬ﻣﻨﺰﻟﺖ ﻭ ﻋﺰﺕ‬ ‫** )ﻩﺯﻡ(‪ ،‬ﮔﺮﻳﺰ ﺑﻪ ﻫﻨﮕﺎﻡ ﺷﻜﺴﺖ‬

‫ﺍﺭﻭﭘﺎﻯ ﻣﺪﻋﻰ ﺁﺯﺍﺩﺍﻧﺪﻳﺸﻰ‬ ‫ﺩﺭ ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮓ ﺑﻪﺷﺪﺕ‬ ‫ﺳﺨﺖﮔﻴﺮ ﻭ ﻣﺘﻌﺼﺐ ﺍﺳﺖ‪.‬‬

‫ﺑﺎ ﺣﺠﺎﺏ‪ ،‬ﺑﻪﺷــﺪﺕ ﻣﺒﺎﺭﺯﻩ‬ ‫ﻣﻰﻛﻨﻨــﺪ‪ ،‬ﭼــﻮﻥ ﻣﺨﺎﻟﻒ‬ ‫ﻓﺮﻫﻨﮓ ﺍﺭﻭﭘﺎﺳﺖ‪.‬‬

‫ﻏــﺮﺏ‪ ،‬ﻓﺮﻫﻨــﮓ ﺧــﻮﺩ ﺭﺍ‬ ‫ﺗﺤﺖ ﻧــﺎﻡ ﺍﺳــﺘﺎﻧﺪﺍﺭﺩﻫﺎﻯ‬ ‫ﺟﻬﺎﻧــﻰ ﺑﻪ ﻣﻠﺖ ﻣﺎ ﺗﺤﻤﻴﻞ‬ ‫ﻣﻰﻛﻨﺪ‪.‬‬


‫‪ 46‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺻﺪﻭﭘﻨﺠﺎﻩ‪ ،‬ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﺍﺧﻴﺮ ﻛﻪ ﻓﺮﻫﻨﮓ ﻏﺮﺑﻰ ﺩﺭ ﺩﺍﺧﻞ ﻛﺸﻮﺭ ﻣﺎ ﺭﺍﻩ ﺑﺎﺯ ﻛﺮﺩﻩـ ﺑﺎﻳﺴﺘﻰ ﺩﺭ ﺍﻳﻦ‬ ‫ﺯﻣﻴﻨﻪﻫﺎ ﺧﻴﻠﻰ ﺗﻼﺵ ﻣﻰﻛﺮﺩﻳﻢ‪ .‬ﺑﺎﻳﺪ ﺧﻴﻠﻰ ﻛﺎﺭ ﻣﻰﻛﺮﺩﻳﻢ‪ .‬ﺑﺎﻳﺴــﺘﻰ ﺍﻳﻦ ﺣﻘﺎﻳﻖ ﻓﺮﻫﻨﮕﻰ ﺍﺳﻼﻡ‬ ‫ﺭﺍ ﺗﺒﻴﻴﻦ ﻣﻰﻛﺮﺩﻳﻢ‪ .‬ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻣﺘﺄﺳﻔﺎﻧﻪ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﻫﺮ ﻭﻗﺖ ﻫﻢ ﻛﺴﺎﻧﻰ ﺧﻮﺍﺳﺘﻨﺪ ﺩﺭ ﮔﻮﺷﻪﺍﻯ‬ ‫ﺳﺮ ﺑﻠﻨﺪ ﻛﻨﻨﺪ ﻭ ﺣﺮﻛﺘﻰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ ،‬ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴﺎﻡ ﻓﺸﺎﺭﻫﺎ ﻭ ﻫﻮ ﻭ ﺟﻨﺠﺎﻝﻫﺎ ﺭﻭﻯ‬ ‫ﺳﺮﺷﺎﻥ ﺭﻳﺨﺘﻪ ﻭ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﺘﻮﺍﻧﻨﺪ ﻛﺎﺭﺷﺎﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ ،‬ﻣﺎﻧﻊ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﻫﻤﻴﺖ ﻓﺮﻫﻨﮓ‪ ،‬ﺑﺮﺍﻯ ﺯﻣﺎﻥ ﻭ ﺩﻭﺭﺓ ﻣﺎ‪ ،‬ﺍﻫﻤﻴﺖ ﺧﻴﻠﻰ ﺑﺎﻻﻳﻰ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ‪،‬‬ ‫ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺟﺪﻯ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﻫﻢ‪ ،‬ﻛﺎﺭ ﭘﻴﭽﻴﺪﻩﺍﻯ ﺍﺳﺖ ﻭ ﻣﺘﻮﻟﻴﺎﻥ ﺍﻣﻮﺭ ﻓﺮﻫﻨﮕﻰ‬ ‫ﻛﺸﻮﺭ ﺩﺭ ﺑﺨﺶﻫﺎﻯ ﻣﺨﺘﻠﻒ‪ ،‬ﺑﺎﻳﺪ ﺗﻼﺵ ﻛﻨﻨﺪ ﻛﻪ ﺩﺭ ﺩﻭ ﺑﺨﺶ ﭘﻴﺸﺮﻓﺖ ﻛﻨﻨﺪ؛ ﻳﻚ ﺑﺨﺶ‪ ،‬ﺑﺨﺶ‬ ‫ﮔﺴﺘﺮﺵ ﻛ ّﻤﻰ ﻓﺮﻫﻨﮓ ﺩﺭ ﺩﺍﺧﻞ ﺁﺣﺎﺩ ﻭ ﻧﻔﻮﺱ ﻣﺮﺩﻡ ﺍﺳﺖ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﮔﺴﺘﺮﺵ ﻛﺘﺎﺏﺧﻮﺍﻧﻰ‬ ‫ﺩﺭ ﻛﺸﻮﺭ‪ ،‬ﮔﺴــﺘﺮﺵ ﻛﺘﺎﺏ ﻭ ﻛﺘﺎﺑﺨﺎﻧﻪ‪ ،‬ﺍﻓﺰﺍﻳﺶ ﻣﺪﺍﺭﺱ ﻭ ﻣﺮﺍﻛﺰ ﺗﺤﻘﻴﻘﻰ ﻭ ﭘﮋﻭﻫﺸﮕﺎﻩﻫﺎ‪ ،‬ﺑﺮﺩﻥ‬ ‫ﻋﻠﻢ ﻭ ﺳﻮﺍﺩ ﺍﺯ ﻣﺮﺍﻛﺰ ﺷﻠﻮﻍ ﺟﺎﻣﻌﻪ ﺑﻪ ﺍﻗﺼﻰ ﻧﻘﺎﻁ ﻛﺸﻮﺭ‪ ،‬ﺑﻪ ﺭﻭﺳﺘﺎﻫﺎ ﻭ ﺑﻪ ﺧﺎﻧﻪﻫﺎﻯ ﻣﻨﺰﻭﻯ‪ .‬ﺍﻳﻦ‬ ‫ﻛﺎﺭ ﻛ ّﻤﻰ ﻭ ﺑﺴــﻴﺎﺭ ﻻﺯﻡ ﺍﺳــﺖ ﻛﻪ ﺑﻪ ﻋﻬﺪﺓ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ‪ ،‬ﺁﻣﻮﺯﺵ ﻋﺎﻟﻰ ﻭ ﺳﺎﺯﻣﺎﻥ ﺗﺒﻠﻴﻐﺎﺕ‬ ‫ﻭ ﺑﻪﺧﺼﻮﺹ ﺑﻪ ﻋﻬﺪﺓ ﺻﺪﺍ ﻭ ﺳﻴﻤﺎﺳــﺖ‪ .‬ﺍﻳﻦ ﺑﺴــﻴﺎﺭ ﻛﺎﺭ ﻻﺯﻣﻰ ﺍﺳــﺖ ـﻳﻌﻨﻰ ﻫﻤﺔ ﺁﺣﺎﺩ ﻣﺮﺩﻡ‬ ‫ﺭﺍ ﺩﺭ ﻛﺸــﻮﺭ‪ ،‬ﺍﺯ ﻧﺴــﻴﻢ ﻓﺮﻫﻨﮕﻰ ﺑﺮﺧﻮﺭﺩﺍﺭﻛﺮﺩﻥ ﻭ ﺍﺯ ﺍﻣﻜﺎﻥ ﺑﻬــﺮﺓ ﻓﺮﻫﻨﮕﻰ ّ‬ ‫ﻣﺘﻤﻜﻦﻛﺮﺩﻥـ ﺑﺎﻳﺪ‬ ‫‪71/5/5‬‬

‫ﻟﺰﻭﻡ ﮔﺴﺘﺮﺵ ﻛ ّﻤﻰ ﻓﺮﻫﻨﮓ‬

‫ﺟﺎﻣﻌﺔ ﻣﺎ ﺑﺎﻟﻘﻮﻩ ﻳﻚ ﺟﺎﻣﻌﺔ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺍﺳــﺖ‪ ،‬ﺍﻣﺎ ﺑﺎﻟﻔﻌﻞ‬ ‫ﻳﻚ ﺟﺎﻣﻌﺔ ﻓﺮﻫﻨﮕﻰ ﻧﻴﺴﺖ‪.‬‬

‫ﻫﻤﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺍﺳــﺘﻔﺎﺩﺓ ﻓﺮﻫﻨﮕﻰ ﺑﻜﻨﻨﺪ‪ .‬ﺑﺴــﻴﺎﺭﻯ ﺍﺯ ﺍﻓﺮﺍﺩ‪ ،‬ﺧﻮﺩﺷﺎﻥ ﻧﻤﻰﺩﺍﻧﻨﺪ ﻛﻪ ﻣﺤﺘﺎﺝ ﻛﺘﺎﺏ ﻭ‬ ‫ﻣﻄﺒﻮﻋﺎﺕ ﻭ ﻣﺤﺘﺎﺝ ﺷــﻨﻴﺪﻥ ﺷﻌﺮ ﻭ ﺩﻳﺪﻥ ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴــﺎﻡ ﻫﻨﺮ ﻭ ﺟﻠﻮﻩﻫﺎﻯ ﻫﻨﺮﻯ ﻫﺴﺘﻨﺪ‪ .‬ﺍﺻ ً‬ ‫ﻼ‬ ‫ﺧﻮﺩﺷــﺎﻥ ﻫﻢ ﺗﻮﺟﻪ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻣﺜﻞ ﺍﻧﺴــﺎﻧﻰ ﻛﻪ ﺗﻮﺟﻪ ﻧﺪﺍﺭﺩ ﻛﻪ ﺑﻪ ﻭﻳﺘﺎﻣﻴﻦ‪ ،‬ﺑﻪ ﭘﺮﻭﺗﺌﻴﻦ ﻭ ﺑﻪ ﻏﺬﺍﻯ‬ ‫ﻣﺨﺼﻮﺻﻰ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ‪ .‬ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻳﺶ ﻓﺮﺍﻫﻢ ﻛﻨﻨﺪ‪.‬‬ ‫‪75/6/28‬‬ ‫ﺟﺎﻣﻌﻪ‪ ،‬ﺟﺎﻣﻌﻪﺍﻯ ﺍﺳــﺖ ﻛﻪ ﺑﺎﻟﻄﺒﻴﻌﻪ ﻓﺮﻫﻨﮕﻰ ﺍﺳــﺖ‪ ،‬ﺍﻣﺎ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻓﺮﻫﻨﮕﻰ ﻧﻴﺴﺖ‪ .‬ﭼﺮﺍ ﻣﻰﮔﻮﻳﻴﻢ‬ ‫ﺑﻪ ﻃﺒﻴﻌﺖ ﻓﺮﻫﻨﮕﻰ ﺍﺳــﺖ؟ ﭼﻮﻥ ﻳﻚ ﺟﺎﻣﻌﺔ ﻣﺬﻫﺒﻰ ﻭ ﺩﻳﻨﻰ ﺍﺳــﺖ‪ .‬ﺟﺎﻣﻌﺔ ﺩﻳﻨﻰ ﻃﺒﻴﻌﺘﺶ ﺍﻳﻦ‬ ‫ﺍﺳﺖ ﻛﻪ ﻳﻚ ﺁﺭﺯﻭﻯ ﻓﺮﻫﻨﮕﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺟﺎﻣﻌﻪ‪ ،‬ﻏﻴﺮ ﺍﺯ ﻳﻚ ﺟﺎﻣﻌﺔ ﺩﻧﻴﻮﻯ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ‬ ‫ﺑﻪ ﻣﺴﺎﺋﻞ ﺯﻧﺪﮔﻰ ﺑﻴﻨﺪﻳﺸﺪ‪ .‬ﻣﻰﺗﻮﺍﻧﺪ ﻓﺮﻫﻨﮓ ﺩﺭ ﺁﻥ ﺯﻧﺪﮔﻰ ﺑﺎﺷﺪ ﻭ ﻣﻰﺗﻮﺍﻧﺪ ﻣﻄﻠﻘ ًﺎ ﻧﺒﺎﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺩﺭ‬ ‫ﺯﻧﺪﮔﻰ ﺟﻮﺍﻣﻊ ﺻﻨﻌﺘﻰ ﻭ ﻣﺎﺩﻯ ﻭ ﺩﻧﻴﻮﻯ‪ ،‬ﺳﻴﻨﻤﺎ ﻫﻢ ﻫﺴﺖ‪ ،‬ﻣﻮﺳﻴﻘﻰ ﻫﻢ ﻫﺴﺖ‪ ،‬ﻫﻨﺮ ﻫﻢ ﻫﺴﺖ‪،‬‬ ‫ﺍﻣﺎ ﻓﻘﻂ ﺑﻪﻋﻨﻮﺍﻥ ﺗﺄﻣﻴﻦ ﻳﻚ ﻧﻴﺎﺯ ﺷﺨﺼﻰ‪ .‬ﺷﺨﺺ‪ ،‬ﺩﻟﺶ ﺗﻨﮓ ﻣﻰﺷﻮﺩ؛ ﺑﻪ ﺳﻴﻨﻤﺎ ﻣﻰﺭﻭﺩ ﻭ ﻳﺎ ﺑﻪ‬ ‫ﻣﻮﺳــﻴﻘﻰ ﮔﻮﺵ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﻟﺰﻭﻣ ًﺎ ﻳﻚ ﺁﺭﺯﻭﻯ ﻓﺮﻫﻨﮕﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻣﻰﺗﻮﺍﻧﺪ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﺷــﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺟﺎﻣﻌﻪ ﺩﻳﻨﻰ‪ ،‬ﺑﺎﻟﻄﺒﻊ ﻳﻚ ﺁﺭﺯﻭﻯ ﻓﺮﻫﻨﮕﻰ ﺩﺍﺭﺩ؛ ﭼﻮﻥ ﺍﻫﺪﺍﻑ ﺩﻳﻦ‪،‬‬ ‫ﺍﻫﺪﺍﻑ ﻓﺮﻫﻨﮕﻰ ﻭ ﻣﻌﻨﻮﻯ ﺍﺳﺖ؛ ﺍﻫﺪﺍﻓﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺭﻭﺡ ﻭ ﻓﻜﺮ ﻭ ﻗﻠﺐ ﺳﺮ ﻭ ﻛﺎﺭ ﺩﺍﺭﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪،‬‬ ‫ﻳﻚ ﻓﺮﺩ ﻭ ﻣﺠﻤﻮﻋﺔ ﺩﻳﻨﻰ‪ ،‬ﻧﻤﻰﺗﻮﺍﻧﺪ ﺁﺭﺯﻭﻫﺎ ﻭ ﺍﻳﺪﻩﺁﻝﻫﺎ ﻭ ﺁﻣﺎﻝﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﭘﺲ‪،‬‬ ‫ﺑﺎﻟﻘﻮﻩ ﻭ ﺑﺎﻟﻄﺒﻊ‪ ،‬ﺟﺎﻣﻌﺔ ﺩﻳﻨﻰ‪ ،‬ﻳﻚ ﺟﺎﻣﻌﺔ ﻓﺮﻫﻨﮕﻰ ﺍﺳــﺖ‪ .‬ﻭﻟﻴﻜﻦ ﺑﺎﻟﻔﻌﻞ ﻧﻪ؛ ﻓﺮﻫﻨﮕﻰ ﻧﻴﺴــﺖ‪.‬‬ ‫ﻳﻌﻨــﻰ ﺍﺯ ﺟﻨﺒﺔ ﺑﻴﻨﺶﻫﺎ ﻭ ﺭﻭﺷــﻦﺑﻴﻨﻲﻫﺎ ﻭ ﺁﮔﺎﻫﻲﻫﺎ ﻭ ﻓﻌﻠﻴﺖﻫــﺎﻯ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻧﻘﺺ ﺩﺍﺭﺩ‪ .‬ﺑﺪﻳﻦ‬


‫ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ ‪47‬‬

‫ﻣﻌﻨﺎ‪ ،‬ﻣﺜ ً‬ ‫ﻼ‪ ،‬ﻣﺮﺩﻡ ﻣﺎ ﻛﺘﺎﺏﺧﻮﺍﻥ ﻧﻴﺴــﺘﻨﺪ ﻭ ﺍﻳﻦ ﻛﺘﺎﺏﻧﺨﻮﺍﻧﻰ‪ ،‬ﻧﻘﺺ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﻰ ﺍﺳﺖ‪ .‬ﺧﻴﻠﻰ ﺍﺯ‬ ‫ﻣﺮﺩﻡ ﻣﺎ ﺣﺘﻰ ﺭﻭﺯﻧﺎﻣﻪﺧﻮﺍﻥ ﻧﻴﺴﺘﻨﺪ ﻭ ﺍﮔﺮ ﻧﮕﺎﻫﻰ ﺑﻪ ﺭﻭﺯﻧﺎﻣﻪ ﺑﻴﻨﺪﺍﺯﻧﺪ‪ ،‬ﺑﻪ ﻫﻤﺎﻥ ﺗﻴﺘﺮﻫﺎﻯ ﺩﺭﺷﺘﺶ‬ ‫ﺍﻛﺘﻔﺎ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺑﺴــﻴﺎﺭﻯ‪ ،‬ﺭﺍﺩﻳﻮ ﺭﺍ ﻓﻘﻂ ﺑﺮﺍﻯ ﺳﺮﮔﺮﻣﻲﻫﺎﻳﺶ ﮔﻮﺵ ﻣﻰﻛﻨﻨﺪ؛ ﻧﻪ ﺑﺮﺍﻯ ﺁﻣﻮﺯﺵ ﻭ‬ ‫ﺧﺒﺮ ﺁﻥ ﻭ ﺁﮔﺎﻫﻲﻫﺎﻯ ﺯﻧﺪﮔﻰ ﻭ ﻣﺴﺎﺋﻞ ﻓﺮﻫﻨﮕﻰﺍﺵ‪ .‬ﻣﺎ ﺍﻳﻦ ﻧﻘﻴﺼﻪ ﺭﺍ ﺑﺎﻳﺪ ﺑﺮﻃﺮﻑ ﻛﻨﻴﻢ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﮔﺴــﺘﺮﺵ ﻛ ّﻤﻰ ﻓﺮﻫﻨﮓ ﺩﺭ ﻛﺸﻮﺭ‪ ،‬ﻳﻚ ﻛﺎﺭ ﺍﺳﺎﺳﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻋﻬﺪﺓ ﻫﻤﺔ ﺑﺨﺶﻫﺎﻯ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺍﺳــﺖ ﻛﻪ ﺩﺭ ﻛﺸﻮﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺑﻪﺧﺼﻮﺹ ﻋﻠﻤﺎﻯ ﺩﻳﻦ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺧﻴﻠﻰ‬ ‫ﻣﺆﺛﺮ ﺑﺎﺷــﻨﺪ‪ .‬ﻋﻨﺎﺻﺮ ﻓﺮﻫﻨﮕﻰ ﻭ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺩﺭ ﻫﺮ ﺟﺎﻣﻌﻪ‪ ،‬ﺩﺭ ﻫﺮ ﺑﺨﺶ ﺍﺯ ﻛﺸــﻮﺭ‪ ،‬ﺩﺭ ﺷﻬﺮ ﻭ‬ ‫ﺍﺳﺘﺎﻥ‪ ،‬ﻣﻰﺗﻮﺍﻧﻨﺪ ﺗﺄﺛﻴﺮ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﻣﺜﻞ ﻣﺸﻌﻠﻰ ﺍﻃﺮﺍﻑ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺭﻭﺷﻦ ﻛﻨﻨﺪ‪.‬‬ ‫ﺑﺨــﺶ ﺩﻭﻡ ﻛﻪ ﺍﻫﻤﻴﺖ ﺁﻥ ﻛﻤﺘﺮ ﺍﺯ ﺍﻳﻦ ﺑﺨﺶ ﻧﻴﺴــﺖ‪ ،‬ﺑﻠﻜﻪ ﺣﺘﻰ ﺍﺯ ﻟﺤــﺎﻅ ﻧﮕﺎﻩ ﺑﻪ ﺑﻠﻨﺪﻣﺪﺕ‪،‬‬ ‫ﺑﻴﺸــﺘﺮ ﻫﻢ ﻫﺴﺖ‪ ،‬ﮔﺴﺘﺮﺵ ﻭ ﺗﻮﺳﻌﺔ ﻛﻴﻔﻰ ﻓﺮﻫﻨﮓ ﺍﺳــﺖ؛ ﻳﻌﻨﻰ ﺗﻮﻟﻴﺪ ﻓﺮﻫﻨﮓ‪ ،‬ﻣﻨﻔﺠﺮﻛﺮﺩﻥ‬ ‫ﺳﺮﭼﺸﻤﺔ ﻓﺮﻫﻨﮓ ﺩﺭ ﺩﻝﻫﺎ ﻭ ﺭﻭﺡﻫﺎ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ‪ .‬ﺍﻳﻦ ﺧﻴﻠﻰ ﻣﻬﻢ ﺍﺳﺖ‪ .‬ﻣﺎ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ‬ ‫ﺭﺍ ﻛﺘﺎﺏﺧﻮﺍﻥ ﻛﻨﻴﻢ‪ ،‬ﺍﻣﺎ ﺍﺯ ﺍﻳﻦ ﻭﺍﺟﺐﺗﺮ‪ ،‬ﺁﻥ ﺍﺳــﺖ ﻛﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻧﻮﻳﺴﻨﺪﮔﻰ ﺭﺍ ﺩﺭ ﺑﻴﻦ ﻣﺮﺩﻡ ﺑﻴﺎﺑﻴﻢ‬ ‫ﻭ ﺗﻮﻟﻴــﺪ ﻛﺘﺎﺏ ﻛﻨﻴﻢ‪ .‬ﻭﺍﺩﺍﺭ ﻛﻨﻴﻢ ﻛﻪ ﺍﺳــﺘﻌﺪﺍﺩ ﺑﻪ ﻛﺎﺭ ﺑﻴﻔﺘﺪ؛ ﻗﻠﻢﻫــﺎ ﺭﻭﻯ ﻛﺎﻏﺬ ﺑﻴﺎﻳﺪ؛ ﻓﻜﺮﻫﺎ ﻛﺎﺭ‬ ‫ﻛﻨﻨﺪ ﻭ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺑﺴــﺎﺯﻧﺪ ﻭ ﺗﻮﻟﻴﺪ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﻣﻬﻢ ﺍﺳــﺖ‪ .‬ﻛﺸــﻮﺭ ﻣﺎ ﻛﺸﻮﺭﻯ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺟﻬﺖ‬ ‫ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﻫﻨﺮﻯ ﻭ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﺎﻳﺪ ﺟﺰﻭ ﻛﺸﻮﺭﻫﺎﻯ ﻋﻠﻰﺍﻟﻈﺎﻫﺮ ﻛﻢﻧﻈﻴﺮ ﻭ ﻧﻤﻮﻧﻪ ﺑﺎﺷﺪ‪ .‬ﻣﻦ ﭼﻮﻥ‬ ‫ﺁﻣﺎﺭﻯ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻧﺪﺍﺭﻡ‪ ،‬ﻧﻤﻰﺗﻮﺍﻧﻢ ﺑﻪﻃﻮﺭ ﻗﺎﻃﻊ ﺑﮕﻮﻳﻢ ﻛﻪ ﺩﺭﺟﺔ ﺍﻭﻝ ﻳﺎ ﺩﻭﻡ ﺍﺳﺖ‪ .‬ﺍﻣﺎ‬ ‫ﻗﺎﻋﺪﺗ ًﺎ ﻭﻗﺘﻰ ﻛﻪ ﻣﺎ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﻣﻰﺑﻴﻨﻴﻢ ﺍﺳﺘﻌﺪﺍﺩ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺑﻴﻦ ﺁﺣﺎﺩ ﻣﺮﺩﻡ‪ ،‬ﮔﺴﺘﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺧﻴﺮﺍً ﺩﺭ ﺟﺎﻳﻰ‪ ،‬ﺭﺍﺟﻊ ﺑﻪ ﻣﺴــﺄﻟﺔ ﺷﻌﺮ ﺩﻳﺪﻡ ﻛﻪ ﻧﻮﻳﺴــﻨﺪﻩﺍﻯ ﺍﺯ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳﻪ ﻣﻰﮔﻮﻳﺪ؛ ﻛﺴﻰﻛﻪ‬ ‫‪71/9/4‬‬

‫ﻫﺮﮔﺎﻩ ﻳﻚ ﺑﺎﺭ‪ ،‬ﻳﻜﻰ‪ ،‬ﺩﻭ ﺑﻴﺖ ﻣﻰﮔﻮﻳﺪ‪ ،‬ﺷــﺎﻋﺮ ﻧﻴﺴــﺖ‪ .‬ﻫﻤﺔ ﻣﺮﺩﻡ ﻛﺸــﻮﺭ ﻣﺎ ﭼﻨﻴﻦﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﺧﻴﻠﻰ ﻣﻬﻤﻰ ﺍﺳــﺖ؛ ﻳﻌﻨﻰ ﺭﻭﺡ ﺷﻌﺮ ﮔﻮﻳﻰ ﻭ ﻗﺮﻳﺤﺔ ﺷــﻌﺮ‪ ،‬ﺩﺭ ﻫﻤﻪ ﻳﺎ ﺍﻛﺜﺮ ﻣﺮﺩﻡ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺩﺭ‬ ‫ﻭﺍﻗﻊ ﻫﻢ ﻫﻤﻴﻦ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﺩﺭ ﺑﻴﻦ ﺭﻭﺳﺘﺎﻳﻴﺎﻧﻰ ﻛﻪ ﺩﻭﺭ ﺍﺯ ﻣﻈﺎﻫﺮ ﻭ ﻋﻮﺍﻣﻞ ﻓﺮﻫﻨﮕﻰ‬ ‫ﻫﻢ ﻫﺴــﺘﻨﺪ‪ ،‬ﺍﻓﺮﺍﺩ ﺯﻳﺎﺩﻯ ﭘﻴﺪﺍ ﻣﻰﺷﻮﻧﺪ ﻛﻪ ﺩﺍﺭﺍﻯ ﺍﻳﻦ ﻗﺮﻳﺤﻪﺍﻧﺪ‪ .‬ﻳﺎ ﻗﺮﻳﺤﺔ ﻫﻨﺮﻯ ﺩﺭ ﺑﺨﺶﻫﺎﻯ‬ ‫ﺩﻳﮕــﺮ ﻫﻨﺮ ـﻏﻴﺮ ﺍﺯ ﺷــﻌﺮـ ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳــﺖ‪ .‬ﻣﺎ ﻣﺮﺩﻡ ﺑــﺎ ﻫﻨﺮ ﻭ ﺑﺎ ﺍﺳــﺘﻌﺪﺍﺩﻯ ﺩﺍﺭﻳﻢ‪ .‬ﮔﺎﻫﻰ ﺩﺭ‬ ‫ﻧﻮﺷﺘﻪﻫﺎﻯ ﺟﻮﺍﻧﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧﺎﻥ ـﻛﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺖﻫﺎﻯ ﻣﺨﺘﻠﻒ‪ ،‬ﭼﻴﺰﻫﺎﻳﻰ ﭘﻴﺶ ﻣﺎ ﻋﺮﺿﻪ ﻣﻰﺷﻮﺩـ‬ ‫ﺍﻧﺴﺎﻥ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﺪ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺧﻮﺑﻰ ﻫﺴﺖ؛ ﺍﺳﺘﻌﺪﺍﺩ ﻧﮕﺎﺭﺵ‪ ،‬ﺍﺳﺘﻌﺪﺍﺩ ﺗﻮﻟﻴﺪ ﻣﻄﺎﻟﺐ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻭ ﺳــﺮﺍﺯﻳﺮﻛﺮﺩﻥ ﻓﻜﺮ ﺍﺯ ﻗﺪﺭﺕ ﺧﺮﺩﻣﻨﺪﻯ ﻭ ﺍﻧﺪﻳﺸــﻪ‪ .‬ﺍﻳﻨﻬﺎ ﺑﺎﻳﺪ ﺷــﻨﺎﺧﺘﻪ ﺷﻮﺩ‪ .‬ﺩﺭ ﻫﻤﺔ‬ ‫ﺳﻄﻮﺡ ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﺒﺘــﻪ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﺧﻮﺷــﺒﺨﺘﺎﻧﻪ ﺭﺍﺩﻳﻮ ﻭ ﺗﻠﻮﻳﺰﻳﻮﻥ ﺍﺯ ﺍﻧﺤﺼﺎﺭ ﻳــﻚ ﻃﺒﻘﺔ ﺧﺎﺹ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﻭ‬ ‫ﺷــﻌﺮ‬ ‫ﺟﻮﺍﻧﺎﻥ ﻓﺮﺍﻭﺍﻧﻰ‪ ،‬ﺑﻪ ﻭﺳﻴﻠﺔ ﺧﻮﺩﺷﺎﻥ ﻳﺎ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻣﺠﺎﻣﻊ ﺷﻌﺮﻯ ﻭ ﻣﻨﺎﺳﺒﺖﻫﺎﻯ‬ ‫ِ‬ ‫ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﺩﺭ ﺭﺍﺩﻳﻮ ﻭ ﺗﻠﻮﻳﺰﻳﻮﻥ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷــﻮﺩ‪ .‬ﺳــﺎﺑﻖ ﺍﻳﻦﻃﻮﺭ ﻧﺒﻮﺩ‪ .‬ﺩﺭ ﺳــﺎﺑﻖ‪ ،‬ﻛﺴــﺎﻧﻰ ﺣﻖ‬

‫ﻟــﺰﻭﻡ ﮔﺴــﺘﺮﺵ ﻛﻴﻔــﻰ‬ ‫ﻓﺮﻫﻨﮓ‬ ‫ﮔﺴــﺘﺮﺵ ﻛ ّﻤــﻰ ﻓﺮﻫﻨﮓ‪،‬‬ ‫ﻳﻌﻨﻰ ﻣــﺮﺩﻡ ﺭﺍ ﻛﺘﺎﺏﺧﻮﺍﻥ‬ ‫ﻛﻨﻴــﻢ ﻭ ﮔﺴــﺘﺮﺵ ﻛﻴﻔﻰ‪،‬‬ ‫ﻳﻌﻨﻰ ﺗﻮﻟﻴﺪ ﻛﺘﺎﺏ ﻛﻨﻴﻢ‪.‬‬

‫ﻣــﺎ ﻣــﺮﺩﻡ ﺑــﺎ ﻫﻨــﺮ ﻭ ﺑــﺎ‬ ‫ﺍﺳﺘﻌﺪﺍﺩﻯ ﺩﺍﺭﻳﻢ‪.‬‬

‫ﺑﺮ ﺧــﻼﻑ ﺩﻭﺭﺍﻥ ﻃﺎﻏﻮﺕ‪،‬‬ ‫ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﺩﺭ ﺣﻮﺯﺓ ﺷﻌﺮ‪،‬‬ ‫ﺭﺷﺪ ﺧﻮﺑﻰ ﺩﺍﺷﺘﻴﻢ‪.‬‬


‫‪ 48‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻣﺜ ً‬ ‫ﻼ ﺩﺭ ﺭﺍﺩﻳﻮ ﺷﻌﺮ ﺑﺨﻮﺍﻧﻨﺪ ﻛﻪ ﺩﺍﺭﺍﻯ ﺧﺼﻮﺻﻴﺎﺗﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺁﻥ ﺧﺼﻮﺻﻴﺎﺕ‪ ،‬ﺑﻪ ﻣﺤﺘﻮﺍ‬ ‫ﻭ ﻣﺎﻫﻴﺖ ﻫﻨﺮ ﻫﻢ ﺗﺄﺛﻴﺮ ﺧﻴﻠﻰ ﺯﻳﺎﺩﻯ ﻧﺪﺍﺷــﺖ‪ .‬ﻭﺍﺑﺴﺘﮕﻲﻫﺎ ﻭ ﺍﺭﺗﺒﺎﻁﻫﺎ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺧﺼﻮﺻﻴﺎﺕ‬ ‫ﺷــﺮﻁ ﺑﻮﺩ‪ .‬ﺍﻧﺴــﺎﻥ ﻣﻰﺑﻴﻨﺪ ﻛﻪ ﭼﻄﻮﺭ ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﺩﺭ ﻣﻴﺪﺍﻥ ﺷﻌﺮ ﻭﺍﺭﺩ ﺷﺪﻩﺍﻧﺪ؛ ﻣﺎ ﺍﻣﺮﻭﺯ ﭼﻘﺪﺭ‬

‫ﺩﺭ ﺷــﻌﺒﻪﻫﺎﻯ ﻓﺮﻫﻨﮕــﻰ‬ ‫ﻭﺍﺭﺩﺍﺗﻰ ﻣﺜﻞ ﺳﻴﻨﻤﺎ ﻳﺎ ﺗﺌﺎﺗﺮ‪،‬‬ ‫ﺭﺷﺪ ﻣﻄﻠﻮﺑﻰ ﻧﺪﺍﺷﺘﻴﻢ‪.‬‬

‫ﻣﻠﺘﻰ ﻛﻪ ﺳﻴﻨﻤﺎ ﻧﺪﺍﺭﺩ‪ ،‬ﻣﺜﻞ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺍﺳــﺖ ﻛﻪ ﺯﺑﺎﻧﻰ ﺍﺯ‬ ‫ﺯﺑﺎﻥﻫــﺎﻯ ﻣــﻮﺭﺩ ﺗﻔﺎﻫﻢ ﻭ‬ ‫ﺗﻜﻠّﻢ ﺭﺍ ﺑﻠﺪ ﻧﻴﺴﺖ‪.‬‬

‫ﺷﺎﻋﺮ ﺩﺍﺭﻳﻢ‪.‬‬ ‫ﻳﻚ ﻧﻔﺮ ﺍﺯ ﺍﻫﻞ ﺷــﻌﺮ ﻭ ﺍﺩﺏ ـﻛﻪ ﻋﻠﻰﺍﻟﻈﺎﻫﺮ ﮔﻤﺎﻥ ﻣﻰﻛﻨﻢ ﺁﻣﺎﺭﻯ ﻫﻢ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺩﺍﺷــﺖـ‬ ‫ﺩﻭ‪ ،‬ﺳﻪ ﺳــﺎﻝ ﻗﺒﻞ ﺑﻪ ﻣﻦ ﻣﻰﮔﻔﺖ ﻛﻪ ﺁﻣﺎﺭ ﺳــﺮﺍﻳﻨﺪﮔﺎﻥ ﺷــﻌﺮ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﭼﻨﺪ ﺑﺮﺍﺑﺮ ﻗﺒﻞ ﺍﺯ‬ ‫ﺍﻧﻘﻼﺏ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺧﻴﻠﻰ ﻣﻬﻤﻰ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ‪ ،‬ﻫﻨﺮ ﺩﺭ‬ ‫ﺑﻴﻦ ﺁﺣﺎﺩ ﻣﺮﺩﻡ‪ ،‬ﮔﺴﺘﺮﺩﻩ ﺍﺳــﺖ؛ ﺍﺳﺘﻌﺪﺍﺩ‪ ،‬ﻓﺮﺍﻭﺍﻥ ﺍﺳﺖ‪ .‬ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻧﻰ ﻫﺴﺖ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ‬ ‫ﺍﻳﻦ ﺍﺳــﺘﻌﺪﺍﺩﻫﺎ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻪ ﻧﺸــﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺭژﻳﻢ ﮔﺬﺷــﺘﻪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺑﻪﺧﺼﻮﺹ‪ ،‬ﻧﻬﺎﻳﺖ‬ ‫ﻛﻢﻛﺎﺭﻯ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ؛ ﺍﻳﻦ ﺭﺍ ﺗﻮﺟﻪ ﻛﻨﻴﺪ‪ ،‬ﻧﻬﺎﻳﺖ ﻛﻢﻛﺎﺭﻯ‪ .‬ﻳﻌﻨﻰ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﻫﺮ ﭼﻴﺰﻯ‬ ‫ﻛﻪ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ ﺑﻪ ﺍﻳﻨﻜﻪ ﺑﺎ ﺗﺪﺑﻴﺮ ﻭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻯ ﺩﻧﺒﺎﻝ ﺷــﻮﺩ‪ ،‬ﻣﻌﻄﻞ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻣﮕﺮ‬ ‫ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﺑﻪﻃﻮﺭ ﻃﺒﻴﻌﻰ‪ ،‬ﻣﺜﻞ ﭼﺸــﻤﻪﺍﻯ‪ ،‬ﺧﻮﺩﺵ ﻣﻰﺟﻮﺷــﻴﺪﻩ ﻭ ﺟﺎﺭﻯ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﻣﺎ ﻫﺮ‬ ‫ﻛﺎﺭﻯ ﺍﺯ ﺯﻣﻴﻨﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻛﻪ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﭘﻴﮕﻴﺮﻯ ﻭ ﺗﻼﺵ ﻣﺴــﺆﻭﻟﻴﻦ ـﺩﺭ ﺳﻄﻮﺡ ﺑﺎﻻـ ﺩﺍﺷﺘﻪ‬ ‫ﺍﺳﺖ‪ ،‬ﻫﻤﻴﻦﻃﻮﺭ ﻧﺼﻔﻪﻛﺎﺭﻩ ﻭ ﻣﻌﻄﻞ ﻭ ﻣﻌ ّﻮﻕ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺜ ً‬ ‫ﻼ ﺷﻤﺎ ﺑﺒﻴﻨﻴﺪ ﺍﻳﻦ ﺷﻌﺒﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻭﺍﺭﺩﺍﺗﻰ‪ ،‬ﻣﺜﻞ ﺳﻴﻨﻤﺎ‪ ،‬ﻳﺎ ﺗﺌﺎﺗﺮ‪ ،‬ﻳﺎ ﻋﻜﺎﺳﻰ ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‬ ‫ﻫﻨﺮﻫﺎ ﻭ ﻓﻨﻮﻧﻰ ﺭﺍ ﻛﻪ ﺑﻮﻣﻰ ﻛﺸــﻮﺭ ﻣﺎ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﻃﻮﻝ ﺳﺎﻝﻫﺎﻯ ﻣﺘﻤﺎﺩﻯ‪،‬‬ ‫ﻣﺜ ً‬ ‫ﻼ ﺻﺪ ﺳــﺎﻝ ﺳــﻴﻨﻤﺎ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﺳﺎﺑﻘﻪ ﺩﺍﺭﺩ‪ .‬ﺷﻤﺎ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺻﻨﻌﺖ ﺳﻴﻨﻤﺎ ﺩﺭ ﻛﺸﻮﺭ ﻣﺎ‪ ،‬ﺍﮔﺮ‬ ‫ﺍﻣﺮﻭﺯ ﺍﺯ ﺻﻔﺮ ﺑﺎﻻﺗﺮ ﺍﺳﺖ‪ ،‬ﺩﺭﺟﺔ ﻣﺨﺘﺼﺮﻯ ﺑﺎﻻﺗﺮ ﺍﺳﺖ‪ .‬ﻫﻨﺮﻯ ﺑﻮﺩﻩ ﻛﻪ ﺩﻧﺒﺎﻝﻛﺮﺩﻥ ﻻﺯﻡ ﺩﺍﺷﺘﻪ‬ ‫ﺍﺳﺖ‪ ،‬ﻭﻟﻰ ﺍﺻ ً‬ ‫ﻼ ﺭﻭﻯ ﺁﻥ ﻫﻴﭻ ﻛﺎﺭ ﺣﺴﺎﺑﻰ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺧﻴﻠﻰ‬ ‫ﻛﺎﺭ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺣﺎﻻ ﻣﺎ ﺩﺭ ﺣﺪ ﻣﻄﻠﻮﺏ ﻫﺴــﺘﻴﻢ؛ ﻧﻪ‪ .‬ﺑﺎﻻﺧﺮﻩ ﻣﺎ ﺷــﺼﺖ‪ ،‬ﻫﻔﺘﺎﺩ ﺳﺎﻝ‬ ‫ﻋﻘﺐﻣﺎﻧﺪﮔﻰ ﺩﺍﺭﻳﻢ‪ .‬ﻣﺠﻤﻮﻋﻪﺍﻯ ﻛﻪ ﺑﺮ ﻳﻚ ﻛﺸﻮﺭ ﺣﻜﻢﺭﻭﺍﻳﻰ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺁﺛﺎﺭ ﻛﺎﺭﺷﺎﻥ ﻛﻪ ﻣﺤﺪﻭﺩ‬ ‫ﺑﻪ ﺑﻮﺩﻥ ﻭﺟﻮﺩ ﻧﺎﻣﻴﻤﻮﻥ ﺧﻮﺩﺷــﺎﻥ ﻧﻴﺴــﺖ؛ ﻣﺪﺕﻫﺎ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﻣﺎ ﻫﻨﻮﺯ ﺣﺎﻻ‪ ،‬ﺣﺎﻻﻫﺎ‬ ‫ﺩﺭﮔﻴﺮ ﻧﻜﺒﺖﻫﺎﻯ ﻧﺎﺷــﻰ ﺍﺯ ﺭژﻳﻢ ﭘﻬﻠﻮﻯ ﻭ ﺭژﻳﻢ ﻗﺎﺟﺎﺭ ﻫﺴــﺘﻴﻢ ﻭ ﺗــﺎ ﻣﺪﺕﻫﺎ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‪ .‬ﻣﮕﺮ‬ ‫ﻛﺴــﺎﻧﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻧﻨﺪ‪ ،‬ﻫﻤﺖ ﻛﻨﻨﺪ ﻭ ﺑﺘﻮﺍﻧﻨﺪ ﺁﻥ ﻏﺒﺎﺭﻫﺎﻯ ﺩﻳﺮﻳﻦ ﺭﺍ ﺍﺯ ﺳــﺮ ﻭ ﺭﻭﻯ ﺍﻳﻦ ﻣﻠﺖ‪،‬‬ ‫ﻣﻘﺪﺍﺭﻯ ﺑﺴ ُﺘﺮﻧﺪ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﺩﺭ ﺗﺌﺎﺗﺮ‪ ،‬ﻫﻴﭻ ﭘﻴﺸﺮﻓﺘﻰ ﻧﺪﺍﺭﻳﻢ؛ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺗﺌﺎﺗﺮ‪ ،‬ﺩﺭ ﺟﺎﻳﻰ ﻛﻪ‬ ‫ﺯﺍﺩﮔﺎﻩ ﺁﻥ ﺍﺳﺖ ﻳﻌﻨﻰ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻯ ﺍﺭﻭﭘﺎﻳﻰ ﻭ ﻏﺮﺑﻰ‪ ،‬ﻳﻜﻰ ﺍﺯ ﺭﺳﺎﺗﺮﻳﻦ ﺑﻴﺎﻥﻫﺎ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﻭﻟﻰ ﺍﻳﻨﺠﺎ‬ ‫ﻫﻴﭻ ﺧﺒﺮﻯ ﺍﺯ ﺍﻳﻦ ﺑﻴﺎﻥ ﻧﻴﺴــﺖ‪ .‬ﻣﺜﻞ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺍﻧﺴــﺎﻥ ﻟﻐﺘﻰ ﺭﺍ ﺑﻠﺪ ﻧﺒﺎﺷﺪ‪ .‬ﻟﻐﺖﻫﺎﻯ ﻫﻨﺮﻯ‬ ‫ﺍﻳﻦﮔﻮﻧﻪ ﺍﺳــﺖ‪ .‬ﻣﻠﺘﻰ ﻛﻪ ﺳــﻴﻨﻤﺎ ﻧﺪﺍﺭﺩ‪ ،‬ﻣﺜﻞ ﺍﻧﺴﺎﻧﻰ ﺍﺳــﺖ ﻛﻪ ﺯﺑﺎﻧﻰ ﺍﺯ ﺯﺑﺎﻥﻫﺎﻯ ﻣﻮﺭﺩ ﺗﻔﺎﻫﻢ ﻭ‬ ‫ﺗﻜﻠﻢ ﺭﺍ ﺑﻠﺪ ﻧﻴﺴﺖ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﻛﺴﻰﻛﻪ ﺩﺭ ﻛﺸﻮﺭ ﻣﺎ‪ ،‬ﻫﻤﺔ ﻟﻬﺠﻪﻫﺎﻯ‬ ‫ﻣﺤﻠﻰ ﺯﺑﺎﻥﻫﺎﻯ ﺍﻳﺮﺍﻧﻰ‬ ‫ِ‬


‫ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﻼﺏ ‪49‬‬

‫ﺭﺍ ﺑﻠﺪ ﺍﺳــﺖ‪ ،‬ﺍﻳﻦ ﻓﺮﺩ‪ ،‬ﮔﺴﺘﺮﺓ ﻓﻬﻢ ﻭ ﺗﻌﺎﻃﻰ ﺍﻓﻜﺎﺭﺵ* ﻧﺴﺒﺖ ﺑﻪ ﻛﺴﻰﻛﻪ ﺑﻠﺪ ﻧﻴﺴﺖ‪ ،‬ﭼﻘﺪﺭ ﺯﻳﺎﺩ‬ ‫ﺍﺳﺖ‪ .‬ﺑﺎ ﻫﻤﻪ ﺣﺮﻑ ﻣﻰﺯﻧﺪ‪ ،‬ﺑﺎ ﻫﻤﻪ ﺗﻔﺎﻫﻢ ﻣﻰﻛﻨﺪ‪ ،‬ﺑﻪ ﻫﻤﻪ ﺗﻔﻬﻴﻢ ﻣﻰﻛﻨﺪ ﻭ ﺍﺯ ﻫﻤﻪ ﻣﻰﮔﻴﺮﺩ‪ .‬ﻳﺎ‬ ‫ﻏﻴﺮﺍﻳﺮﺍﻧﻰ ﺑﻴﮕﺎﻧﻪ ﺭﺍ ﺑﻠﺪ ﺍﺳﺖ؛ ﻛﺴﻰﻛﻪ ﻋﺮﺑﻰ‪ ،‬ﺍﻧﮕﻠﻴﺴﻰ‪ ،‬ﻳﺎ ﺁﻟﻤﺎﻧﻰ ﺑﻠﺪ ﺍﺳﺖ‪،‬‬ ‫ﻛﺴــﻰﻛﻪ ﺯﺑﺎﻥﻫﺎﻯ‬ ‫ِ‬ ‫ﺑﺎ ﻛﺴــﻰﻛﻪ ﺑﻠﺪ ﻧﻴﺴــﺖ‪ ،‬ﭼﻘﺪﺭ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ؟ ﻟﻐﺖ ﻫﻨﺮ ﻫﻢ ﻫﻤﻴﻦ ﺍﺳﺖ‪ .‬ﻛﺴﻰﻛﻪ ﺍﺯ ﺗﺌﺎﺗﺮ‪ ،‬ﻧﻘﺎﺷﻰ‪،‬‬ ‫ﻋﻜﺲ ﻳﺎ ﺷــﻌﺮ ﭼﻴﺰﻯ ﻧﻤﻰﻓﻬﻤﺪ‪ ،‬ﺭﺍﻩﻫﺎﻯ ﻣﻌﺮﻓﺖ ﺑﻪ ﺭﻭﻳﺶ ﺑﺴــﺘﻪ ﺍﺳــﺖ‪ .‬ﻣﻠﺘﻰ ﻛﻪ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ‬ ‫ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﺪﺍﺭﺩ‪ ،‬ﺩﺭﻳﭽﻪﺍﻯ ﺑﻪ ﺭﻭﻯ ﺍﻭ ﺑﺴــﺘﻪ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪﻫﺎ ـﺣﺘﻰ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻳﻰ ﻛﻪ ﺑﻮﻣﻰ‬ ‫ﺍﺳﺖـ ﻫﻴﭻ ﺭﺷﺪﻯ ﺩﺭ ﺁﻥﺭﻭﺯ ﻧﻜﺮﺩﻩﺍﻧﺪ‪ .‬ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﻫﻞ ﻓﻦ ﻫﺴﺘﻨﺪ ﻣﻰﺩﺍﻧﻨﺪ‪.‬‬ ‫ﻣﺜ ً‬ ‫ﻼ ﺩﺭ ﺯﻣﻴﻨﺔ ﻗﺼﻪ ﻭ ﺩﺍﺳــﺘﺎﻥ‪ .‬ﺩﺍﺳــﺘﺎﻥ‪ ،‬ﻣﻘﻮﻟﺔ ﺧﻴﻠﻰ ﻣﻬﻤﻰ ﺍﺳــﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻣﺎ ﺳــﺎﺑﻘﺔ ﺯﻳﺎﺩﻯ ﺩﺭ‬ ‫ﺩﺍﺳــﺘﺎﻥ ﺩﺍﺭﻳﻢ؛ ﺍﺯ ﻗﺪﻳﻢ ﻗﺼﻪﻧﻮﻳﺴــﻰ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻫﻤﻴﻦ ﺩﺍﺳــﺘﺎﻥﻫﺎﻯ ﺷﺎﻫﻨﺎﻣﻪ ﺭﺍ ﺷﻤﺎ‬ ‫ﺑﺒﻴﻨﻴﺪ؛ ﻫﺰﺍﺭ ﺳــﺎﻝ ﺍﺳــﺖ ﻛﻪ ﺷﺎﻫﻨﺎﻣﻪ ﺩﺭ ﻛﺸــﻮﺭ ﻣﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺁﻥ ﺩﺍﺳــﺘﺎﻥﭘﺮﺩﺍﺯﻯ ﻓﺮﺩﻭﺳﻰ‪،‬‬ ‫ﭼﻴﺰ ﻛﻤﻰ ﻧﻴﺴــﺖ؛ ﺧﻴﻠﻰ ﻣﻬﻢ ﺍﺳــﺖ‪ .‬ﺗﺎﺯﻩ ﺧــﻮﺩ ﺍﻭ ﺍﺯ ﻛﺘﺎﺏﻫﺎﻯ ﺩﻳﮕﺮ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﺍﮔﺮ ﻣﺎ ﺍﺯ‬ ‫ﺩﻭﺭﺓ ﻗﺒﻞ ﺍﺯ ﺍﺳــﻼﻡ ﺻﺮﻑ ﻧﻈﺮ ﻛﻨﻴﻢ‪ ،‬ﺩﻭﺭﺓ ﺍﺳــﻼﻣﻰ‪ ،‬ﺩﻭﺭﻩﺍﻯ ﺍﺳﺖ ﻛﻪ ﺳــﺎﺑﻘﺔ ﺩﺍﺳﺘﺎﻥﮔﻮﻳﻰ‪،‬‬ ‫ﺩﺍﺳــﺘﺎﻥﭘﺮﺩﺍﺯﻯ ﻭ ﺩﺍﺳﺘﺎﻥﻧﻮﻳﺴﻰ ﻣﺎ ﻛﻢ ﻧﻴﺴﺖ‪ .‬ﺩﺭﻋﻴﻦﺣﺎﻝ ﺷﻤﺎ ﺑﻔﺮﻣﺎﻳﻴﺪ ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﺩﺭ ﻛﺸﻮﺭ ﻣﺎ‪،‬‬ ‫ﻫﻤﻴﻦ ﺩﺍﺳﺘﺎﻥﻧﻮﻳﺴﻰ‪ ،‬ﭼﻘﺪﺭ ﭘﻴﺸﺮﻓﺖ ﻛﺮﺩﻩ ﺍﺳﺖ؟! ﺍﮔﺮ ﺍﺯ ﻣﻦ ﺑﭙﺮﺳﻨﺪ‪ ،‬ﻣﻰﮔﻮﻳﻢ ﺗﺎ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ‬ ‫ﻣﻄﻠﻘ ًﺎ ﭘﻴﺸــﺮﻓﺖ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ! ﺭژﻳﻢﻫﺎﻳﻰ ﻛﻪ ﻣﺪﻋﻰ ﺑﻮﺩﻧﺪ ﺑﺎ ﻣﺴﺎﺋﻞ ﺍﻳﺮﺍﻧﻰ ﺳﺮ ﻭ ﻛﺎﺭ ﺩﺍﺭﻧﺪ ـﺁﻧﻬﺎ‬

‫ﺩﺭ ﺩﻭﺭﺓ ﺍﺳــﻼﻣﻰ‪ ،‬ﺳــﺎﺑﻘﺔ‬ ‫ﺩﺍﺳﺘﺎﻥﻧﻮﻳﺴــﻰ ﻣــﺎ ﻛــﻢ‬ ‫ﻧﻴﺴــﺖ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺩﻭﺭﺍﻥ ﻗﺒﻞ‬ ‫ﺍﺯ ﺍﻧﻘﻼﺏ ﻣﻄﻠﻘ ًﺎ ﭘﻴﺸــﺮﻓﺖ‬ ‫ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺍﺳــﻼﻡ ﺭﺍ ﻣﺪﻋﻰ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﻭﻟﻰ ﺑﺎﻻﺧﺮﻩ ﺩﻡ ﺍﺯ ﺍﻳﺮﺍﻧﻰﮔﺮﻯ ﻛﻪ ﻣﻰﺯﺩﻧﺪـ ﻧﺘﻮﺍﻧﺴــﺘﻨﺪ ﺩﺭ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ‬ ‫ﻛﻪ ﺯﺑﺎﻥ ﻣﻠﻰ ﺍﻳﺮﺍﻥ ﺍﺳﺖ‪ ،‬ﭼﻴﺰﻯ ﺭﺍ ﻋﺮﺿﻪ ﻭ ﺗﻮﻟﻴﺪ ﻛﻨﻨﺪ ﻛﻪ ﻗﺎﺑﻞ ﺗﺮﺟﻤﺔ ﺑﻪ ﺯﺑﺎﻥﻫﺎﻯ ﺩﻳﮕﺮ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﺎ ﺩﺭ ﺁﻥ ﻗﺴﻤﺖﻫﺎ‪ ،‬ﺧﻴﻠﻰ ﺿﻌﻴﻒ ﻫﺴﺘﻴﻢ؛ ﺩﺭ ﺣﺎﻟﻰﻛﻪ ﺩﺭ ﺩﻧﻴﺎ‪ ،‬ﺑﻪﺧﺼﻮﺹ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﻛﺸﻮﺭﻫﺎ‪،‬‬ ‫ﭼﻘﺪﺭ ﻛﺎﺭﻫﺎﻯ ﺑﺰﺭگ ﻭ ﺍﺭﺯﻧﺪﻩﺍﻯ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪20‬‬ ‫ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﺩﺍﺳــﺘﺎﻧﻰ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﺩﺍﺳﺘﺎﻥ ﺍﻣﻴﺮ ﺍﺭﺳــﻼﻥ ﻧﺎﻣﺪﺍﺭ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻗﺼﻪ ﺍﺳﺖ؛ ﻗﺼﺔ‬ ‫ﺳــﺮﮔﺮﻡﻛﻨﻨﺪﻩﺍﻯ ﻫﻢ ﻫﺴــﺖ؛ ﺍﻳﻦﻃﻮﺭ ﺑﻪ ﺫﻫﻦ ﻣﻦ ﻣﻰﺁﻳﺪ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﻗﺼﻪﮔﻮﻫﺎﻯ ﭘﺎﺩﺷــﺎﻫﺎﻥ‬ ‫ﻗﺎﺟﺎﺭ‪ ،‬ﻇﺎﻫﺮﺍً ﺑﺮﺍﻯ ﺧﻮﺍﺏﻛﺮﺩﻥ ﺷﺎﻩ ﻳﺎ ﻳﻜﻰ ﺍﺯ ﺍُﻣﺮﺍﻯ ﻋﺎﻟﻰﺭﺗﺒﺔ ﻗﺎﺟﺎﺭ‪ ،‬ﻫﺮ ﺷﺐ ﻣﻰﺭﻓﺘﻪ ﻭ ﭘﻬﻠﻮﻯ‬ ‫ﺍﻭ ﻣﻰﻧﺸﺴــﺘﻪ ﻭ ﺑﺮﺍﻯ ﺍﻭ ﻣﻘﺪﺍﺭﻯ ﻗﺼﻪ ﻣﻰﺑﺎﻓﺘﻪ ﺍﺳــﺖ ﻛﻪ ﻣﺤﺼﻮﻟﺶ ﻫﻤﻴﻦ ﻗﺼﺔ ﺍﻣﻴﺮ ﺍﺭﺳﻼﻥ‬ ‫ﻧﺎﻣﺪﺍﺭ ﺍﺳــﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻣﻦ ﻫﻴﭻ ﺗﺤﻘﻴﻘﻰ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻧﺪﺍﺭﻡ؛ ﻓﻘﻂ ﺑﻪ ﮔﻮﺷــﻢ ﺧﻮﺭﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﮔﺮ ﺍﻳﻦ‬ ‫ﺣﺮﻑ ﺭﺍﺳﺖ ﺑﺎﺷﺪ‪ ،‬ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﻛﻪ ﺩﺭ ﺩﻭﺭﺓ ﻗﺒﻞ ﺍﺯ ﻣﺎ‪ ،‬ﻳﻚ ﺫﻫﻦ ّ‬ ‫ﺧﻼﻗﻰ ﺩﺭ ﺣﺪ ﺍﻣﻴﺮ ﺍﺭﺳﻼﻥ‬ ‫ﻧﺎﻣﺪﺍﺭ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﻳﻚ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺳﺖ‪ .‬ﻧﻤﻰﺩﺍﻧﻢ ﺷــﻤﺎ ﺍﻣﻴﺮ ﺍﺭﺳﻼﻥ ﺭﺍ ﺧﻮﺍﻧﺪﻩﺍﻳﺪ ﻳﺎ ﻧﻪ؟! ﻣﻦ‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺟﻮﺍﻧﻰ‪ ،‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺧﻮﺍﻧﺪﻩﺍﻡ‪ .‬ﺑﺎﻻﺧﺮﻩ ﻳﻚ ﻗﺼﺔ ﺑﺰﺭگ‪ ،‬ﺷــﺎﻳﺪ ﻫﺰﺍﺭ ﺻﻔﺤﻪﺍﻯ ﺍﺳــﺖ‪.‬‬ ‫ﺗﺨﻴﻞ ﺩﺭ ﺁﻥ‪ ،‬ﺧﻴﻠﻰ ﺯﻳﺎﺩ ﺍﺳــﺖ‪ .‬ﻳﻌﻨﻰ ﭼﻨﻴﻦ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻳﻰ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﻓﻨﺪﮔﻰ‪ ،‬ﺧﻴﺎﻝﭘﺮﺩﺍﺯﻯ ﻭ ّ‬ ‫ﺍﺳــﺖ ﻛﻪ ﺍﮔﺮ ﻳﻚ ﺁﺩﻡ ﺑﺎﺷــﻌﻮﺭ‪ ،‬ﺍﻫﻞ ﻓﺮﻫﻨﮓ‪ ،‬ﻗﺪﺭﺩﺍﻥ ﻭ ﻻﻳﻘﻰ ﺩﺭ ﺁﻥ ﺩﻭﺭﻩﻫﺎ ﻭﺟﻮﺩ ﻣﻰﺩﺍﺷــﺖ‬ ‫* ﺗﺒﺎﺩﻝ ﺍﻧﺪﻳﺸﻪﻫﺎ‬

‫ﺩﺭ ﺩﻭﺭﺓ ﻗﺒﻞ ﺍﺯ ﻣﺎ‪ ،‬ﻳﻚ ﺫﻫﻦ‬ ‫ّ‬ ‫ﺧﻼﻗﻰ ﺩﺭ ﺣﺪ ﺍﻣﻴﺮﺍﺭﺳﻼﻥ‬ ‫ﻧﺎﻣﺪﺍﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬


‫‪ 50‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ـﭼــﻮﻥ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ ﻛﺎﺭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻟﻴﺎﻗﺖ ﻣﻰﺧﻮﺍﻫﺪـ ﻣﻤﻜﻦ ﺑﻮﺩ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ ﺍﺳــﺘﻌﺪﺍﺩﻫﺎ ﺭﺍ ﺩﺭ‬ ‫ﺁﻥ ﺩﻭﺭﻩ‪ ،‬ﺑﻪ ﻓﻌﻠﻴﺖﻫﺎ ﻭ ﻭﺍﻗﻌﻴﺖﻫﺎﻳﻰ ﺗﺒﺪﻳﻞ ﺳــﺎﺯﺩ ﻛﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﺩﻧﻴﺎ ﺑﺪﺭﺧﺸــﺪ‪ .‬ﻛﻤﺎ ﺍﻳﻨﻜﻪ ﺍﺗﻔﺎﻗ ًﺎ‬ ‫ﻗﺮﻥ ﺗﻮﻟﺪ ﺑﺰﺭگﺗﺮﻳﻦ ﻭ‬ ‫ﺩﺭ ﻫﻤﺎﻥ ﺩﻭﺭﻩﻫﺎ ـﻳﻌﻨﻰ ﺍﻭﺍﺳــﻂ ﺩﻭﺭﺓ ﻗﺎﺟﺎﺭ ﻛﻪ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﺍﺭﻭﭘﺎﺳــﺖـ ِ‬

‫ﺍﺳــﺘﻌﺪﺍﺩ ﺩﺍﺳﺘﺎﻥﻧﻮﻳﺴﻰ ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﻫﻴﭻ‬ ‫ﭘﺮﻭﺭﺷﻰ ﭘﻴﺪﺍ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻣﺎﻧﺪﮔﺎﺭﺗﺮﻳﻦ ﺭﻣﺎﻥﻫﺎﻯ ﺩﻧﻴﺎ‪ ،‬ﭼﻪ ﺩﺭ ﻓﺮﺍﻧﺴــﻪ ﻭ ﭼﻪ ﺩﺭ ﺭﻭﺳــﻴﻪ ﺍﺳﺖ‪ .‬ﺑﺎﺍﺭﺯﺵﺗﺮﻳﻦ ﻭ ﻣﻌﺮﻭﻑﺗﺮﻳﻦ‬ ‫ﺭﻣﺎﻥﻫﺎﻯ ﺩﻧﻴﺎ‪ ،‬ﻛﻪ ﺷــﺎﻳﺪ ﺍﻣﺮﻭﺯ ﻫﻢ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺑﺸﻮﺩ ﮔﻔﺖ ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﺭﻣﺎﻥﻫﺎﻯ ﺩﻧﻴﺎﺳﺖ‪،‬‬ ‫ﺩﺭ ﻫﻤﺎﻥ ﺩﻭﺭﺍﻥ‪ ،‬ﺩﺭ ﻛﺸــﻮﺭﻫﺎﻯ ﺍﺭﻭﭘﺎﻳﻰ ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﻓﺮﺍﻧﺴﻪ ـﺑﻬﺘﺮﻳﻨﺶ ﺩﺭ ﻓﺮﺍﻧﺴﻪـ ﺩﺭ ﺭﻭﺳﻴﻪ ﻭ‬ ‫ﻣﺨﺘﺼﺮﻯ ﺩﺭ ﺍﻧﮕﻠﻴﺲ ﻧﻮﺷــﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭﻟﻰ ﻣﺘﺄﺳﻔﺎﻧﻪ ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ‪،‬‬ ‫ﻫﻴﭻ ﭘﺮﻭﺭﺵ ﭘﻴﺪﺍ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﻛﺎﺭﻫﺎﻯ ﻧﺴﺒﺘ ًﺎ ﺧﻮﺑﻰ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺣﺮﻛﺖ‪،‬‬ ‫ﻣﻨﺎﺳــﺐ ﺑﺎ ﺷــﺄﻥ ﺍﻳﻦ ﻣﻠﺖ ﻭ ﺍﻳﻦ ﺗﻮﺍﻥﻫﺎ ﻭ ﺍﺳــﺘﻌﺪﺍﺩﻫﺎ ﻧﻴﺴــﺖ‪ 75/6/28.‬ﺍﺯ ﻫﺮ ﻃﺮﻑ ﻛﻪ ﺣﺮﻛﺖ‬ ‫ﻣﻰﻛﻨﻴﻢ‪ ،‬ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺑﻪ ﻓﺮﻫﻨﮓ ﻣﻰﺭﺳﻴﻢ ﻭ ﺭﺍﻩﻫﺎ ﻭﺍﻗﻌ ًﺎ ﺑﻪ ﻓﺮﻫﻨﮓ ﺧﺘﻢ ﻣﻰﺷﻮﺩ‪ .‬ﺑﺮﺍﻯ ﻓﺮﻫﻨﮓ‬ ‫ﺑﺎﻳﺪ ﻛﺎﺭ ﻛﺮﺩ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻧﭽﻪ ﻛﻪ ﺑﺮﺍﻯ ﻛﺸــﻮﺭ ﻣﺎ ﻭ ﺑﺮﺍﻯ ﻋﻨﺎﺻﺮ ﻓﺮﻫﻨﮕﻰ ﻣﻬﻢ ﺍﺳــﺖ‪ ،‬ﮔﺴﺘﺮﺵ ﻛﻴﻔﻰ ﻓﺮﻫﻨﮓ‬ ‫ﺍﺳــﺖ‪ .‬ﻳﻌﻨﻰ ﺗﺮﺑﻴﺖ ﺷﺎﻋﺮ‪ ،‬ﻧﻮﻳﺴــﻨﺪﻩ‪ ،‬ﻫﻨﺮﻣﻨﺪ ﻭ ﺗﺮﺑﻴﺖ ﻛﺴــﺎﻧﻰ ﻛﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺗﻮﻟﻴﺪ ﻫﻨﺮﻯ ﻛﻨﻨﺪ ﻭ‬ ‫ﭘﺎﻳﮕﺎﻩ ﻫﻨﺮﻯ ﺭﺍ ﭘﻴﺶ ﺑﺒﺮﻧﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻻﺯﻡ ﺍﺳــﺖ‪ .‬ﺑﺎ ﺗﺸــﻮﻳﻖ ﻫﻨﺮﻣﻨﺪﺍﻥ‪ ،‬ﺑﺎ ﺷــﻨﺎﺧﺘﻦ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ‪ ،‬ﺑﺎ‬ ‫ﺑﺎﺯﻛﺮﺩﻥ ﻣﻴﺪﺍﻥ ﻛﺎﺭ ﺑﺮﺍﻯ ﺁﻧﺎﻥ‪ ،‬ﺍﮔﺮ ﺑﺸﻮﺩ ﺩﺭ ﻳﻚ ﺍﺳﺘﺎﻥ ﻭ ﺩﺭ ﺳﻄﺢ ﻛﺸﻮﺭ ﺍﻳﻦﮔﻮﻧﻪ ﻛﺎﺭﻫﺎ ﺍﻧﺠﺎﻡ‬ ‫ﮔﻴﺮﺩ‪ ،‬ﺁﻥﻭﻗﺖ ﺍﻣﻴﺪﻫﺎﻯ ﺯﻳﺎﺩﻯ ﻫﺴــﺖ‪ .‬ﭼﺮﺍ؟ ﭼﻮﻥ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ‪ ،‬ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﺑﺮﺟﺴﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻰ‬ ‫ﻛﻪ ﻳﻚ ﻛﺎﺭ ﻧﻮ ﻭ ﻭﺳﻴﻌﻰ ﺩﺭ ﺳﻄﺢ ﻛﺸﻮﺭ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪ ،‬ﺁﻥﻭﻗﺖ ﻣﻰﺷﻮﺩ ﺧﺮﺳﻨﺪ‪ ،‬ﺭﺍﺿﻰ ﻭ ﺍﻣﻴﺪﻭﺍﺭ‬ ‫ﺑﻮﺩ ﻛﻪ ﮔﺮﺩﻭﻧﺔ ﻓﺮﻫﻨﮕﻰ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺍﻣﺮﻭﺯ ﻫﻢ ﺍﺯ ﻟﺤﺎﻅ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻣﺎ ﻣﺘﻮﻗﻒ ﻧﻴﺴــﺘﻴﻢ؛ ﺩﺭ ﺣﺎﻝ ﭘﻴﺸﺮﻓﺘﻴﻢ‪ .‬ﺑﻪ ﺑﺮﻛﺖ ﻧﻈﺎﻡ ﻣﻘﺪﺱ‬ ‫ﺍﺳﻼﻣﻰ‪ ،‬ﺣﻘ ًﺎ ﻭ ﺍﻧﺼﺎﻓ ًﺎ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺧﻴﻠﻰ ﻛﺎﺭ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻏﺎﻟﺒ ًﺎ ﻣﺴﺆﻭﻟﻴﻦ ﻣﺎ ﺩﺭ ﺍﺳﺎﺱ‪ ،‬ﻓﺮﻫﻨﮕﻰ‬ ‫ﻫﺴﺘﻨﺪ‪ .‬ﻣﻴﺪﺍﻥ‪ ،‬ﺑﺮﺍﻯ ﻋﻨﺎﺻﺮ ﻓﺮﻫﻨﮕﻰ ﺑﺎﺯ ﺍﺳﺖ‪ .‬ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﺑﺰﺭگ‪ ،‬ﻏﺎﻟﺒ ًﺎ ﻋﻨﺎﺻﺮ ﻓﺮﻫﻨﮕﻰ ﻣﺸﻐﻮﻝ‬ ‫ﻛﺎﺭﻧﺪ‪ .‬ﻟﺬﺍ ﻗﺪﺭ ﻓﺮﻫﻨﮓ ﻭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﻣﻰﺩﺍﻧﻨﺪ‪.‬‬ ‫‪75/6/28‬‬ ‫‪69/9/19‬‬

‫ﮔﺴــﺘﺮﺵ ﻛﻴﻔــﻰ ﻓﺮﻫﻨﮓ‬ ‫ﻳﻌﻨــﻰ ﺗﺮﺑﻴــﺖ ﺷــﺎﻋﺮ‪،‬‬ ‫ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﻫﻨﺮﻣﻨﺪ‪.‬‬


‫ﻓﺼﻞ ﭼﻬﺎﺭﻡ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ‬ ‫ﺟﺮﻳﺎﻥ‬ ‫ِ‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪53‬‬ ‫ِ‬

‫ﺭﻭﺷــﻨﻔﻜﺮ‪ ،‬ﺁﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻧﺪﻳﺸﻪﺍﻯ ﻛﻪ ﻣﻰﻛﻮﺷﺪ ﺁﺯﺍﺩ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﺯﻧﺪﮔﻰ‬ ‫ﻣﻰﻛﻨﺪ‪ .‬ﺭﻭﺷــﻦﺑﻴﻦ ﺍﺳــﺖ‪ ،‬ﺁﮔﺎﻩ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻣﺴﺎﺋﻠﻰ ﺁﺷﻨﺎﺳــﺖ ﻛﻪ ﺗﻮﺩﺓ ﻣﺮﺩﻡ ﻭ ﻋﺎ ّﻣﺔ ﻣﺮﺩﻡ ﺑﻪﻃﻮﺭ‬ ‫ﻃﺒﻴﻌﻰ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﻧﻴﺴــﺘﻨﺪ‪ ،‬ـﻫﺮ ﺍﺳﻤﻰ ﺭﻭﻯ ﺍﻳﻦ ﺟﻤﻊ ﻣﻰﮔﺬﺍﺭﻳﺪ‪ ،‬ﺑﮕﺬﺍﺭﻳﺪـ ﺍﻭ ﺩﺭ ﺟﺎﻳﻰ ﺍﻳﺴﺘﺎﺩﻩ‬ ‫ﺍﺳﺖ ﻛﻪ ﺟﺮﻳﺎﻥﻫﺎ ﺭﺍ ﻣﻰﺑﻴﻨﺪ ﻭ ﻣﻰﺗﻮﺍﻧﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺸﻨﺎﺳﺪ‪ .‬ﻣﺮﺩﻡ ﺑﻪﻃﻮﺭ ﻃﺒﻴﻌﻰ ﺍﺯ ﺩﺍﻧﺴﺘﻦ ﺁﻧﭽﻪ ﺍﻭ‬ ‫ﻣﻰﺩﺍﻧﺪ‪ ،‬ﻧﺎﺗﻮﺍﻧﻨﺪ؛ ﻣﮕﺮ ﺍﻭ ﺑﮕﻮﻳﺪ ﻭ ﺍﻭ ﺑﺨﻮﺍﻫﺪ‪ .‬ﺭﻭﺷﻨﻔﻜﺮ ﺑﺎﻳﺪ ﻣﺎﻳﻪﺍﻯ ﺍﺯ ﺭﻭﺷﻨﻰ ﺭﺍ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻳﺠﺎﺩ‬ ‫ﻛﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﭘﻴﺎﻡﺁﻭﺭ ﻧﻮﺭ ﻭ ﺭﻭﺷــﻨﺎﻳﻰ ﺑﺎﺷــﺪ‪ ،‬ﺑﺎﻳﺪ ﻧﻘﺎﻁ ﺍﺑﻬﺎﻡ ﺭﺍ ﺑﺰﺩﺍﻳﺪ‪ ،‬ﺑﺎﻳﺪ ﻣﻐﺰﻫﺎﻯ ﻣﺮﺩﻩ‪ ،‬ﻣﻐﺰﻫﺎﻯ‬ ‫ﺑﻰﺧﺒﺮ‪ ،‬ﻣﻐﺰﻫﺎﻯ ﺳــﺎﺩﻩﺍﻧﺪﻳﺶ ﺭﺍ ﻛﻪ ﺟﺰ ﺍﺯ ﻃﺮﻳﻖ ﭼﺸــﻢ ﻧﻤﻰﺗﻮﺍﻧﻨﺪ ﭘﻴﺮﺍﻣﻮﻥ ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ ﻭ‬ ‫ﺑﻔﻬﻤﻨﺪ‪ ،‬ﺗﻮﺟﻴﻪ ﻛﻨﺪ؛ ﺑﺎﻳﺪ ﻓﺮﻫﻨﮓﺳــﺎﺯ ﺑﺎﺷــﺪ؛ ﻣﻌﻠﻢ ﻣﺮﺩﻡ ﺑﺎﺷﺪ‪ ،‬ﻣﺮﺷﺪ ﻣﺮﺩﻡ ﺑﺎﺷﺪ‪ .‬ﺭﻭﺷﻨﻔﻜﺮ ﺑﺎﻳﺪ‬ ‫ﺗﻮﻯ ﻣﺮﺩﻡ ﺑﺎﺷﺪ‪ .‬ﭘﺎﻳﮕﺎﻩ ﺭﻭﺷﻨﻔﻜﺮﻯ‪ ،‬ﺗﻮﺩﺓ ﻣﺮﺩﻣﻨﺪ؛ ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﻗﻠﻤﺮﻭ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻫﻢ ﻣﺮﺩﻣﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻧﻘﺶ ﺭﻭﺷــﻨﻔﻜﺮ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﮔﺎﻫﻰ ﺍﻳﻦ ﻧﻘﺶ ﺭﺍ ﺍﻳﻔﺎ ﻛﺮﺩﻧﺪ ﻭ ﮔﺎﻫﻰ‬ ‫ﻫﻢ ﺍﻳﻔﺎ ﻧﻜﺮﺩﻧﺪ‪.‬‬ ‫ﻣﺘﻌﻬﺪﺗﺮﻳﻦ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺁﻥ ﻛﺴــﻰ ﺍﺳﺖ ﻛﻪ ﺳﺨﻨﺶ ﺭﺍ ﺑﺎ ﻋﻤﻠﺶ ﻫﻤﺮﺍﻩ ﻛﻨﺪ‪ ،‬ﺍﮔﺮ ﺑﻪ‬ ‫ﺑﻬﺘﺮﻳﻦ ﻭ‬ ‫ِ‬ ‫ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺁﻣﺪ‪ ،‬ﺭﻭﺷﻦﮔﺮﻯ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﻋﻤﻞ‪ ،‬ﺩﺭ ﻛﻨﺎﺭ ﻛﺎﺭﻯ ﻛﻪ ﻣﺮﺩﻡ ﻣﻰﻛﻨﻨﺪ ﻭ ﺁﻧﭽﻪ ﺍﻭ ﻣﻨﺘﻈﺮ‬ ‫ﻣﺘﻌﻬﺪﺗﺮﻳﻦ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺍﺳﺖ‪،‬‬ ‫ﺑﻮﺩﻩ ﺍﺳــﺖ ﻛﻪ ﺑﺮ ﺭﻭﺷﻦﮔﺮﻯ ﺍﻭ ﻣﺘﺮﺗّﺐ ﺑﺸــﻮﺩ؛ ﻫﻤﺮﺍﻩ ﻛﻨﺪ‪ .‬ﺍﻳﻦ‬ ‫ِ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮ ﺧﻄﺮﭘﺬﻳﺮ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮ ﺩﻝﺳﻮﺯ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮﻯ ﻛﻪ ﻧﺎﺯ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺩﻭﺵ ﻣﺮﺩﻣﻰ‬ ‫ﻛﻪ ﺍﺯ ﺍﻭ ﺑﻬﺮﻩ ﺑﺮﺩﻩﺍﻧﺪ ﻧﮕﺬﺍﺭﺩ‪ ،‬ﺑﺮ ﺁﻧﻬﺎ ﻣ ّﻨﺘﻰ ﻧﺪﺍﺷــﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﺁﻧﻬﺎ ﺁﻣﻮﺧﺘﻪ ﻭ ﺑﻪ ﺁﻧﻬﺎ ﮔﻔﺘﻪ‪ ،‬ﺯﻳﺮﺍ‬ ‫ﻛﻪ ﻣﺮﺩﻡ ﻫﻢ ﺑﻪ ﺍﻭ ﭼﻴﺰﻫﺎ ﻣﻰﺁﻣﻮﺯﻧﺪ‪ 58/7/23.‬ﻣﻨﺘﻬﺎ ﺩﺭ ﺟﺎﻣﻌﺔ ﻣﺎ ﺭﻭﺷﻨﻔﻜﺮﺟﻤﺎﻋﺖ ـﺍﻳﻦ ﻗﺸﺮـ ﺑﻴﻤﺎﺭ‬ ‫ﺍﻭﻝ ﻣﺸــﺮﻭﻃﻴﺖ ﻛﻪ ﺩﺭ ﺟﺎﻣﻌﺔ ﻣﺎ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪ‪ ،‬ﺑﻴﻤﺎﺭ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪ‪،‬‬ ‫ﻣﺘﻮﻟﺪ ﺷــﺪﻧﺪ‪ .‬ﺍﺯ ِ‬

‫ﻧﻘﺸﻰ ﻛﻪ ﺭﻭﺷﻨﻔﻜﺮ ﺑﺎﻳﺪ ﺩﺭ‬ ‫ﺟﺎﻣﻌﻪ ﺍﻳﻔﺎ ﻛﻨﺪ‪.‬‬

‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﺑﻴﻤﺎﺭ‪،‬‬ ‫ﻭﺍﺑﺴﺘﻪ ﻭ ﺑﻰﺍﻳﻤﺎﻥ ﻣﺘﻮﻟﺪ ﺷﺪ‪.‬‬


‫‪ 54‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻳﻌﻨﻰ ﻭﺍﺑﺴﺘﺔ ﺑﻪ ﻏﺮﺏ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪ‪ 61/4/18.‬ﻣﻦ ﺑﺎﺭﻫﺎ ﮔﻔﺘﻪﺍﻡ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻴﻤﺎﺭ‪ ،‬ﻭﺍﺑﺴﺘﻪ ﻭ‬ ‫ﺑﻰﺍﻳﻤﺎﻥ ﻣﺘﻮﻟﺪ ﺷﺪ‪.‬‬ ‫‪74/7/25‬‬ ‫ﺣﻘﻴﻘــﺖ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺣﺮﻛﺖ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺍﺯ ﺍﻭﻝ‪ ،‬ﻳﻚ ﺣﺮﻛﺖ ﺍﻧﺤﺮﺍﻓﻰ‪ ،‬ﻭﺍﺑﺴــﺘﻪ‪،‬‬ ‫ﺣﺮﻛﺘــﻰ ﻧــﻪ ﺩﺭ ﺧﻂ ﺗﺮ ّﻗﻰ ﻭ ﺗﻌﺎﻟﻰ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﺪﻳﺸــﺔ ﺍﻳﺮﺍﻧﻰ ﺑﻮﺩ؛ ﻳﻚ ﺣﺮﻛﺖ ﺻﺪﺩﺭﺻﺪ ﻭﺍﺑﺴــﺘﻪ‬ ‫ﺑﻮﺩ‪.‬‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺁﻥﺭﻭﺯ ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻯ ﺁﻣﻮﺧﺘﻦ ﺍﻧﺪﻳﺸــﻪ ﻭ ﺩﺍﻧﺶ‪ ،‬ﺑﻪ ﻣﺮﺍﻛﺰ ﺳــﻨﺘﻰ‬ ‫ِ‬

‫ﺭﻭﺷــﻨﻔﻜﺮ ﻧﺴﺒﺖ ﺑﻪ ﻓﺮﻧﮓ‬ ‫ﻫﻢ ﻭﺍﺑﺴﺘﮕﻰ ﻋﻠﻤﻰ ﺩﺍﺷﺖ‬ ‫ﻭ ﻫﻢ ﻭﺍﺑﺴﺘﮕﻰ ﻓﺮﻫﻨﮕﻰ‪.‬‬

‫ﺭﻭﺷــﻨﻔﻜﺮ ﺍﺯ ﻏﺮﺏ ﺑﺮﮔﺸﺘﻪ‬ ‫ﺑﺮﺍﻯ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﻰ ﺍﺳﻼﻣﻰ‬ ‫ﺧﻮﺩ ﻫﻴﭻ ﺍﺭﺯﺷﻰ ﻗﺎﺋﻞ ﻧﺒﻮﺩ‪.‬‬

‫ﻓﻜــﺮ ﻭ ﻋﻠﻢ ﺩﺭ ﺩﺍﺧﻞ ﺟﺎﻣﻌﺔ ﺧﻮﺩ ﻣﺎ ﻣﺮﺍﺟﻌﻪ ﻧﺸــﻮﺩ؛ ﺑﻠﻜﻪ ﺁﻥﻛﺴــﻰﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﻓﻜﺮ ﻭ ﻋﻠﻢ ﻭ‬ ‫ﺑﻴﻨــﺶ ﻭ ﻣﻌﻠﻮﻣﺎﺕ ﺑﻪ ﺩﺳــﺖ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﺑﺮﻭﺩ ﺩﺭ ﻣﻨﻄﻘﻪﺍﻯ ﺩﻳﮕــﺮ‪ ،‬ﺩﺭ ﺩﻧﻴﺎﻳﻰ ﺩﻳﮕﺮ ﻛﻪ ﺑﺮﺍﻯ ﺍﻳﺮﺍﻧﻰ‬ ‫ﺁﻥﺭﻭﺯ ﺩﻧﻴﺎﻯ ﻧﻮﻳﻰ ﺑﻮﺩ‪ ،‬ﺁﻧﺠﺎ ﺗﺤﺼﻴﻞ ﻋﻠﻢ ﻛﻨﺪ‪ .‬ﺗﺎ ﺍﻳﻨﺠﺎﻯ ﻗﻀﻴﻪ ﺍﺷــﻜﺎﻟﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻛﺴﻰﻛﻪ ﺩﻧﺒﺎﻝ‬ ‫ﻋﻠﻢ ﻫﺴــﺖ‪ ،‬ﻫﻤﻪﺟﺎ ﻣﻰﺭﻭﺩ‪ .‬ﺍﺳــﻼﻡ ﻫﻢ ﺑﻪ ﻣﺎ ﮔﻔﺘﻪ ﻭﻟﻮ ﺩﺭ ﺭﺍﻩﻫﺎﻯ ﺩﻭﺭ ﺑﺮﻭﻳﺪ ﻋﻠﻢ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻴﺪ؛‬ ‫ﺍﻳﻦ ﻣﺎﻧﻌﻰ ﻧﺪﺍﺷــﺖ‪ .‬ﺍﻣﺎ ﺁﻥ ﻛﺴــﺎﻧﻰ ﻛﻪ ﻋﻠﻢ ﺭﺍ ﺍﺯ ﻓﺮﻧﮓ ﻣﻄﺎﻟﺒﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺩﻧﺒﺎﻟﺶ ﺑﻪ ﻓﺮﻧﮓ‬ ‫ﻣﻰﺭﻓﺘﻨــﺪ‪ ،‬ﻭﻗﺘﻰ ﺑﺮﻣﻰﮔﺸــﺘﻨﺪ‪ ،‬ﺗﻨﻬﺎ ﻋﻠﻢ ﻧﺒﻮﺩ ﻛﻪ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻠﻜــﻪ ﺩﻭ ﻛﺎﺭ ﺩﻳﮕﺮ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ‬ ‫ﺑﻮﺩ؛ ﺍﻭ ًﻻ ﻏﻴﺮ ﺍﺯ ﻋﻠﻢ ﻫﻤﺔ ﺭﻭﻳﺪﺍﺩﻫﺎ ﻭ ﻋﻮﺍﺭﺽ ﺫﻫﻦ ﻳﻚ ﺍﻧﺴﺎﻥ ﺭﺍ ﻫﻢ ﺑﺎ ﺧﻮﺩ ﻣﻰﺁﻭﺭﺩﻧﺪ‪ ،‬ﺍﺧﻼﻕ‬ ‫ﻓﺮﻧﮕﻰ ﺭﺍ ﻫﻢ ﻣﻰﺁﻭﺭﺩﻧﺪ‪ ،‬ﻛﻴﻔﻴﺖ ﻟﺒﺎﺱ ﭘﻮﺷــﻴﺪﻥ ﻓﺮﻧﮕﻰ ﺭﺍ ﻫﻢ ﺑﺎ ﺧﻮﺩﺷــﺎﻥ ﻣﻰﺁﻭﺭﺩﻧﺪ‪ ،‬ﻛﻴﻔﻴﺖ‬ ‫ﻏﺬﺍ ﺧﻮﺭﺩﻥ ﻓﺮﻧﮕﻰ ﺭﺍ ﻫﻢ ﺑﺎ ﺧﻮﺩﺷﺎﻥ ﻣﻰﺁﻭﺭﺩﻧﺪ‪ ،‬ﺧﺼﻠﺖﻫﺎﻯ ﺟﻐﺮﺍﻓﻴﺎﻳﻰ ﻭ ﺍﻗﻠﻴﻤﻰ ﻳﻚ ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﻫﻢ ﺑﺎ ﺧﻮﺩﺷﺎﻥ ﻣﻰﺁﻭﺭﺩﻧﺪ‪ .‬ﺁﻥ ﺁﺩﻣﻰ ﻛﻪ ﺩﺭ ﻳﻚ ﻣﻨﻄﻘﺔ ﮔﺮﻣﺴﻴﺮ ﻭ ﺧﺸﻚ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﺪ‪ ،‬ﺑﻪﻃﻮﺭ‬ ‫ﻃﺒﻴﻌﻰ ﻳﻚ ﺳــﺮﻯ ﺧﺼﻠﺖﻫﺎﻳﻰ ﺩﺍﺭﺩ ﻏﻴﺮ ﺍﺯ ﺁﻥﻛﺴﻰﻛﻪ ﺩﺭ ﻣﻨﻄﻘﺔ ﻣﺮﻃﻮﺏ ﻭ ﺳﺮﺩ ﻣﺜ ً‬ ‫ﻼ ﺯﻧﺪﮔﻰ‬ ‫ﻣﻰﻛﻨﺪ؛ ﺍﻳﻦ ﺩﻳﮕﺮ ﭼﻴﺰﻯ ﻧﻴﺴــﺖ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﻋﻠﻢ ﻭ ﻓﻦ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﻣﻌﺮﻓﺖ ﺑﺎﺷــﺪ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ‬ ‫ﺭﻭﺷﻨﻔﻜ ِﺮ ﺍﺯ ﺍﺭﻭﭘﺎ ﺑﺮﮔﺸﺘﺔ ﺁﻥﺭﻭﺯ‪ ،‬ﺳﻌﻰ ﻣﻰﻛﺮﺩ ﺣﺘﻰ ﺧﺼﻮﺻﻴﺎﺕ ﻭ ﺧﺼﻠﺖﻫﺎﻯ ﻃﺒﻴﻌﻰ ﻭ ﺍﻗﻠﻴﻤﻰ‬ ‫ﻭ ﺟﻐﺮﺍﻓﻴﺎﻳﻰ ﺭﺍ ﻫﻢ ﺑﺎ ﺧﻮﺩﺵ ﺑﻴﺎﻭﺭﺩ ﻭ ﺍﮔﺮ ﻣﺜ ً‬ ‫ﻼ ﻣﺮﺩﻡ ﻓﻼﻥ ﻛﺸﻮﺭ ﺩﺭ ﺣﺮﻑ ﺯﺩﻥ ﻧﻮﻋﻰ ّ‬ ‫ﺗﻜﻪﻛﻼﻡ‬ ‫ﺩﺍﺭﻧﺪ‪ ،‬ﺁﻥ ّ‬ ‫ﺗﻜﻪﻛﻼﻡ ﺭﺍ ﻫﻢ ﺑﺎ ﺧﻮﺩﺵ ﺑﻴﺎﻭﺭﺩ ﻭ ﺍﮔﺮ ﻓﺎﺭﺳﻰ ﻫﻢ ﺣﺮﻑ ﻣﻰﺯﻧﺪ ﺑﺎ ﻟﻬﺠﺔ ﻓﺮﻧﮕﻰ ﺣﺮﻑ‬ ‫ﺑﺰﻧــﺪ‪ .‬ﺍﻳــﻦ ﻳﻚ ﺧﺼﻮﺻﻴﺖ ﺩﻳﮕﺮ ﻛﻪ ﺍﻭ ﻓﻘﻂ ﺣﺎﻣﻞ ﻋﻠﻢ ﻧﺒــﻮﺩ‪ ،‬ﺣﺎﻣﻞ ﻫﺮ ﭼﻴﺰﻯ ﺑﻮﺩ ﻛﻪ ﮔﻴﺮﺵ‬ ‫ﺁﻣﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﺯ ﻟﺒﺎﺱ ﻭ ﺍﺯ ﺧﻮﺭﺍﻙ ﻭ ﺍﺯ ﻫﻤﺴﺮﮔﻴﺮﻯ ﻭ ﺍﺯ ﻫﻤﺴﺮ ﻭ ﺍﺯ ﺍﺧﻼﻕ ﻭ ﺍﺯ ﺳﻨﺖﻫﺎ ﻭ ﻏﻴﺮﻩﺫﻟﻚ‪.‬‬ ‫ﺧﺼﻮﺻﻴــﺖ ﺩﻭﻡ ﺍﻳــﻦ ﺑﻮﺩ ﻛﻪ ﺍﻭ ﻛﻪ ﺍﺯ ﻓﺮﻧﮓ ﺑﺮﻣﻰﮔﺸــﺖ‪ ،‬ﺩﻳﮕﺮ ﺑــﺮﺍﻯ ﺟﺎﻣﻌﺔ ﺧﻮﺩﺵ ﻭ ﻣﻠﺖ‬ ‫ﺧﻮﺩﺵ ﻭ ﻓﺮﻫﻨﮓ ﺧﻮﺩﺵ‪ ،‬ﭘَﺸﻴﺰﻯ* ﺍﻋﺘﺒﺎﺭ ﻗﺎﺋﻞ ﻧﺒﻮﺩ ﻭ ﻣﻌﺘﻘﺪ ﺑﻮﺩ ﺍﻳﻦ ﻏﻠﻂ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺗﺮﺩﻳﺪﻯ‬ ‫ﻧﻴﺴــﺖ ﻛﻪ ﻣﺎ ﺁﻥﺭﻭﺯ ﻋﻘﺐ ﺑﻮﺩﻳﻢ‪ ،‬ﻫﻴﭻ ﺷــﺒﻬﻪﺍﻯ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ّ‬ ‫ﺣﻜﺎﻡ ﺟﺎﺋﺮ ﺩﺭ ﻃﻮﻝ ﭼﻨﺪ ﻗﺮﻥ‪ ،‬ﻣﺎ‬ ‫ﺭﺍ ﺑﺎ ﺳــﺮﮔﺮﻡﻛﺮﺩﻥ ﺑــﻪ ﺟﻨﮓﻫﺎﻯ ﺧﺎﻧﻤﺎﻥﺑﺮﺍﻧﺪﺍﺯ ﺍﺯ ﺗﻌﻘﻴﺐ ﺟﺮﻳﺎﻥﻫــﺎﻯ ﻋﻠﻤﻰ ﻭ ﻓﻜﺮﻯ ﺟﻬﺎﻥ‪،‬‬ ‫ﻋﻘــﺐ ﺍﻧﺪﺍﺧﺘــﻪ ﺑﻮﺩﻧﺪ؛ ﭼﻪ ﺩﺭ ﺯﻣﺎﻥ ﻗﺎﺟﺎﺭﻳﻪ ﻭ ﭼﻪ ﻗﺒﻞ ﺍﺯ ﻗﺎﺟﺎﺭﻳﻪ‪ .‬ﺷــﻤﺎ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ‪،‬‬ ‫ﻣﺮﺗﺐ ﺟﻨﮓ ﺍﺳــﺖ ﻣﻴﺎﻥ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ‪ ،‬ﻣﻴﺎﻥ ﻗﺪﺭﺕﻃﻠﺒﺎﻥ ﻭ ﺍﻳﻦ ﻣﻮﺟﺐ ﺷــﺪ ﻛﻪ ﻓﺮﻫﻨﮓ ﻣﺎ ﻋﻘﺐ‬ ‫ﺑﻤﺎﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺗﺮﺩﻳﺪﻯ ﻧﻴﺴــﺖ‪ّ ،‬‬ ‫ﺣﻜﺎﻡ ﺧﻮﺩﻛﺎﻣﻪ ﻭ ﺟﺎﺋﺮﻣﺎﻥ ﺍﺟﺎﺯﻩ ﻧﺪﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺧﻴﺰﻯ ﺑﺮﺩﺍﺭﻳﻢ‬ ‫* ﺧﺮﺩﺗﺮﻳﻦ ﺳﻜﺔ ﻋﻬﺪ ﺳﺎﺳﺎﻧﻰ‪ ،‬ﺳﻜﺔ ﻛﻮﭼﻚ ﻣﺴﻰ ﻳﺎ ﺑﺮﻧﺠﻰ‪ ،‬ﺑﻪ ﻣﻌﻨﻰ ﺑﺴﻴﺎﺭ ﻧﺎﭼﻴﺰ‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪55‬‬ ‫ِ‬

‫ﻭ ﺑﻪ ﻃﺮﻑ ﻋﻠﻢ ﻭ ﻓﺮﻫﻨﮓ ﺟﺪﻳﺪ ﺣﺮﻛﺖ ﻛﻨﻴﻢ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺭﻭﺷــﻨﻔﻜ ِﺮ ﻏﺮﺏﺯﺩﻩ ﺍﻳﻦ ﺣﺮﻑ ﺭﺍ ﺭﺍﺳــﺖ‬ ‫ﻣﻰﮔﻔــﺖ ﻛﻪ ﻣــﺎ ﻋﻘﺒﻴﻢ ﻭ ﻣﺎ ﺑﻪ ﺍﻭ ﺣﻖ ﻣﻰﺩﻫﻴﻢ‪ .‬ﺧﻴﻠﻰ ﺧﺐ‪ ،‬ﻋﻘﺒﻴﻢ‪ ،‬ﺑﺮﻭﻳﺪ ﺑﺨﻮﺍﻧﻴﺪ‪ ،‬ﻳﺎﺩ ﺑﮕﻴﺮﻳﺪ‪،‬‬ ‫ﺑﺮﮔﺮﺩﻳﺪ ﻣﺎ ﺭﺍ ﺑﻜﺸﻴﺪ ﺟﻠﻮ‪ .‬ﺍﻣﺎ ﺁﻧﻬﺎ ﺑﻪ ﺍﻳﻦ ﺍﻛﺘﻔﺎ ﻧﻤﻰﻛﺮﺩﻧﺪ‪ .‬ﻣﺎ ﭼﻴﺰﻯ ﺩﺍﺷﺘﻴﻢ ﻛﻪ ﻏﺮﺏ ﻳﻘﻴﻨ ًﺎ ﺍﺯ ﺁﻥ‬ ‫ﺗﻬﻲﺩﺳــﺖ ﺑﻮﺩ‪ .‬ﻣﺎ ﻳﻚ ﻓﺮﻫﻨﮓ ﻫﺰﺍﺭﻭﭼﻬﺎﺭﺻﺪ ﺳﺎﻟﻪ ﺩﺍﺷﺘﻴﻢ‪ ،‬ﺁﻥﺭﻭﺯ ﻫﺰﺍﺭﻭﺳﻴﺼﺪ ﺳﺎﻟﻪ ﺩﺍﺷﺘﻴﻢ‪.‬‬ ‫ﻣﺎ ﺣﺠﻢ ﻛﺘﺎﺏﻫﺎﻯ ﻋﻠﻤﻰ ﻭ ﻓ ّﻨﻰ ﻭ ﻓﺮﻫﻨﮕﻲﻣﺎﻥ ﺍﺯ ﺣﺠﻢ ﻫﻤﺔ ﻧﻮﺷﺘﻪﺟﺎﺕ ﻏﺮﺏ ﺑﻪ ﻣﺮﺍﺗﺐ ﺑﻴﺸﺘﺮ‬ ‫ﺑﻮﺩ‪ ،‬ﺩﺭ ﺻﺪ ﺳــﺎﻝ ﭘﻴﺶ‪ .‬ﻣﺎ ﺁﻥﺭﻭﺯ ﻣﻰﺗﻮﺍﻧﺴﺘﻴﻢ ﺍﻓﺘﺨﺎﺭ ﻛﻨﻴﻢ ﻛﻪ ﺷﺠﺮﻩﻧﺎﻣﺔ ﻓﺮﻫﻨﮕﺴﺘﺎﻥ ﻏﺮﺏ ﻭ‬ ‫ﺩﺍﻧﺸﮕﺎﻩﻫﺎﻯ ﻏﺮﺏ ﻣﻰﺭﺳﺪ ﺑﻪ ﻧﻘﻄﻪﺍﻯ ﻛﻪ ﻣﺎﻝ ﻣﺎ ﻭ ﻣﻮﻟﻮﺩ ﻣﺎ ﻭ ﻣﺘﻌﻠﻖ ﺑﻪ ﻣﺎﺳﺖ؛ ﻳﻌﻨﻰ ﺍﻧﺪﻟﺲ‪،21‬‬ ‫ﺍﻳﻦ ﺭﺍ ﺩﺍﺷــﺘﻴﻢ ﺍﻗ ً‬ ‫ﻼ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﺭﻭﺷــﻨﻔﻜﺮﻫﺎﻯ ﻏﺮﺏﺯﺩﻩ ﻫﻤﺔ ﺍﻳﻨﻬﺎ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻧﺪ‪ .‬ﺁﻣﺪﻧﺪ ﮔﻔﺘﻨﺪ‬ ‫ﻣﺎ ﻫﻴﭻﭼﻴﺰ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺁﻣﺪﻧﺪ ﮔﻔﺘﻨﺪ ﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺁﺩﻡ ﺑﺸــﻮﻳﻢ‪ ،‬ﺍﮔﺮ ﺍﻳﺮﺍﻧﻰ ﺑﺨﻮﺍﻫﺪ ﻛﺴــﻰ ﺑﺸﻮﺩ ﻭ‬ ‫ﺑﻪ ﺟﺎﻳﻰ ﺑﺮﺳــﺪ ﺑﺎﻳﺪ ﻟﺒﺎﺱ ﺍﻳﺮﺍﻧﻰﮔﺮﻯ ﻭ ﺷــﺮﻗﻰﮔﺮﻯ ﻭ ﺍﺳﻼﻣﻰﮔﺮﻯ ﺭﺍ ﺍﺯ ﺗﻨﺶ ﺑﻜﻨﺪ ﻭ ﺑﺮﻭﺩ ﺗﻮ‬ ‫ﭘﻮﺳﺖ ﺍﺭﻭﭘﺎﺋﻲﻫﺎ ﻭ ﻓﺮﻧﮕﻲﻫﺎ‪ ،‬ﻭ ﺑﻪ ﻗﻮﻝ ﻣﻌﺮﻭﻑ‪ ،‬ﺍﺯ ﻓﺮﻕ ﺳﺮ ﺗﺎ ﻧﻮﻙ ﭘﺎ‪ ،‬ﺑﺎﻳﺴﺘﻰ ﺍﺭﻭﭘﺎﻳﻰ ﻭ ﻓﺮﻧﮕﻰ‬ ‫ﺑﺸﻮﺩ‪ .‬ﺍﻳﻦ ﺗﻔﻜﺮ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺗﺎﺯﻩﭘﺪﻳﺪﺁﻣﺪﺓ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪.‬‬ ‫ِ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺍﻳﺮﺍﻥ ﺑﺎ ﺧﺼﻠﺖ ﺍﻟﺤﺎﺩ ﻭ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ ﺩﻳﻦ ﻣﺘﻮﻟﺪ ﺷﺪ‪ ،‬ﺍﻳﻦ ﺩﻭ ﺧﺼﻮﺻﻴﺖ؛ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ‬ ‫ﺑــﻪ ﺍﻳﺮﺍﻧﻰﮔﺮﻯ ﻭ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ ﺍﺳــﻼﻡ‪ .‬ﻭ ﺷــﻤﺎ ﻳﻚ ﻧﮕﺎﻫﻰ ﻭ ﻳﻚ ﻣﺮﻭﺭﻯ ﺩﺭ ﺭﻭﺷــﻨﻔﻜﺮﻫﺎﻯ‬ ‫ﻧﺴــﻞﻫﺎﻯ ﺍﻭﻝ ﺑﻴﻨﺪﺍﺯﻳﺪ‪ 59/2/27.‬ﺍﻛﻨﻮﻥ ﻣﻦ ﺳﻪ ﻧﻔﺮ ﺍﺯ ﺍﻳﻦ ﺷﺨﺼﻴﺖﻫﺎ ﻭ ﭘﻴﺸﺮﻭﺍﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺩﺭ‬ ‫‪23‬‬ ‫‪22‬‬ ‫ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﺳــﻢ ﻣﻰﺁﻭﺭﻡ؛ »ﻣﻴﺮﺯﺍ َﻣ َ‬ ‫ﺳــﻴﺎﺡ‬ ‫ﻠﻜﻢﺧﺎﻥ ﺍﺭﻣﻨﻰ« ‪» ،‬ﻣﻴﺮﺯﺍ ﻓﺘﺤﻌﻠﻰ ﺁﺧﻮﻧﺪﺯﺍﺩﻩ« ‪» ،‬ﺣﺎﺝ ّ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻤﻰ ﺍﺭﻭﭘﺎ ﺭﺍ ﻭﺍﺭﺩ‬ ‫ﻣﺤﻼﺗﻰ«‪ .24‬ﺍﻳﻦ ﻛﺴــﺎﻧﻰ ﻛﻪ ﺍﻭﻟﻴﻦ ﻧﺸﺎﻧﻪﻫﺎ ﻭ ﭘﻴﺎﻡﻫﺎﻯ‬ ‫ِ‬ ‫ﺍﻳﺮﺍﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻪﺷــﺪﺕ ﻧﺎﻣﻄﻤﺌﻦ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺜ ً‬ ‫ﻼ ﻣﻴﺮﺯﺍ ﻣﻠﻜﻢﺧﺎﻥ ﻛﻪ ﺩﺍﻋﻴﺔ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺩﺍﺷــﺖ ﻭ‬ ‫ﻣﻰﺧﻮﺍﺳــﺖ ﻋﻠﻴﻪ ﺩﺳﺘﮕﺎﻩ ﺍﺳﺘﺒﺪﺍﺩ ﻧﺎﺻﺮﺍﻟﺪﻳﻦﺷﺎﻫﻰ ﺭﻭﺷــﻦﮔﺮﻯ ﻛﻨﺪ‪ ،‬ﺧﻮﺩ ّ‬ ‫ﺩﻻﻝ ﻣﻌﺎﻣﻠﺔ ﺑﺴﻴﺎﺭ‬ ‫ﺍﺳﺘﻌﻤﺎﺭﻯ ﻭ ﺯﻳﺎﻥﺑﺎ ِﺭ »ﺭﻭﻳﺘﺮ«‪ 25‬ﺑﻮﺩ!‬ ‫ﻣﻰﺩﺍﻧﻴﺪ ﻛﻪ ﺩﺭ ﺑﻴﺴﺖ ﺳــﺎﻝ ﺁﺧﺮ ﺯﻧﺪﮔﻰ ﻧﺎﺻﺮﺍﻟﺪﻳﻦﺷﺎﻩ‪ ،‬ﺍﻧﺤﺼﺎﺭﺍﺕ ﺧﺎﺭﺟﻰ‪ ،‬ﭘﺪﺭ ﺍﻳﻦ ﻣﻤﻠﻜﺖ ﺭﺍ‬ ‫ﺩﺭﺁﻭﺭﺩ‪ .‬ﺍﻧﮕﻠﻴﺴﻲﻫﺎ ﻣﻰﺁﻣﺪﻧﺪ ﺍﻧﺤﺼﺎﺭﻯ ﻣﻰﮔﺮﻓﺘﻨﺪ ـﺍﻧﺤﺼﺎﺭ ﮔﻤﺮﻛﺎﺕ‪ ،‬ﺍﻧﺤﺼﺎﺭ ﺩﺧﺎﻧﻴﺎﺕ‪ ،‬ﺍﻧﺤﺼﺎﺭ‬ ‫ﺭﺍﻩﺁﻫــﻦ ﻭ‪...‬ـ ﺑﺎﺯ ﺭﻭﺱﻫﺎ ﺍﺯ ﺁﻥﻃﺮﻑ ﻣﻰﺁﻣﺪﻧﺪ ﻭ ﻣﻰﮔﻔﺘﻨﺪ ﺷــﻤﺎ ﺑــﻪ ﺭﻗﻴﺐ ﻣﺎ ﺍﻣﺘﻴﺎﺯ ﺍﻳﻦ ﻣﻌﺎﻣﻠﺔ‬ ‫ﺍﻧﺤﺼﺎﺭﻯ ﻭ ﺍﻳﻦ ﺑﻪﺍﺻﻄﻼﺡ ﺗﺠﺎﺭﺕ ﺭﺍ ﺩﺍﺩﻳﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﻣﺎ ﻫﻢ ﺑﺪﻫﻴﺪ؛ ﺑﻪ ﺁﻧﻬﺎ ﻫﻢ ﭼﻴﺰﻯ ﻣﻰﺩﺍﺩﻧﺪ!‬ ‫ﺑﻌﺪﻫﺎ ﺍﺳــﻢ ﺍﻳﻦ ﺭﺍ »ﻣﻮﺍﺯﻧﺔ ﻣﺜﺒﺖ« ﮔﺬﺍﺷــﺘﻨﺪ؛ ﻣﻮﺍﺯﻧﺔ ﺑﻴﻦ ﺭﻭﺱ ﻭ ﺍﻧﮕﻠﻴﺲ ﺩﺭ ﺳﻴﺎﺳــﺖ ﺧﺎﺭﺟﻰ‬ ‫ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﻗﺘﺼﺎﺩﻯ؛ ﻣﻨﺘﻬﺎ ﺑﺮ ﻣﺒﻨﺎﻯ ﻣﺴــﺎﺑﻘﻪ! ﻳــﻚ ﭼﻴﺰﻯ ﺑﻪ ﺍﻳﻦ ﻗﺪﺭﺕ ﺑﺪﻫﻨﺪ‪ ،‬ﺩﻳﮕﺮﻯ ﻓﺮﺩﺍ‬ ‫ﺑﮕﻮﻳﺪ ﭼﺮﺍ ﺑﻪ ﻣﻦ ﻧﺪﺍﺩﻳﺪ؛ ﺍﻳﻨﻬﺎ ﻫﻢ ﺑﮕﻮﻳﻨﺪ ﺑﮕﻴﺮ ﺍﻳﻦ ﻫﻢ ﻣﺎﻝ ﺗﻮ‪ .‬ﺑﺎﺯ ﺍﻭ ﺑﮕﻮﻳﺪ ﻣﺎﻝ ﻣﻦ ﻛﻢ ﺷــﺪ‪،‬‬ ‫ﺑﮕﻮﻳﻨﺪ ﺍﻳﻦ ﻫﻢ ﻣﺎﻝ ﺗﻮ‪ .‬ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﻧﻔﻊ ﺧﺎﻧﺪﺍﻥ ﺳﻠﻄﻨﺖ ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻧﺎﺻﺮﺍﻟﺪﻳﻦﺷﺎﻩ ﻭ ﺩﺭﺑﺎﺭﻱﻫﺎ‬ ‫ﻭ ﻫﺮﻛﺴﻰﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺍﻳﻦ ﺳﻔﺮﺓ ﻳﻐﻤﺎ ﻟﻘﻤﻪﺍﻯ ﺑﺒﺮﺩ؛ ﻏﺎﺭﺕ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺁﻗﺎﻯ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﻛﻪ ﺑﻪﻋﻨﻮﺍﻥ ﻣﻌﺮﻭﻑﺗﺮﻳﻦ ﭘﻴﺎﻡﺁﻭﺭ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﻭ ﺭﻭﺷــﻦﮔﺮﻯ ﺩﺭ ﺍﻳﺮﺍﻥ‬

‫ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺍﻳــﺮﺍﻥ ﺑﺎ ﺩﻭ‬ ‫ﺧﺼﻮﺻﻴــﺖ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ‬ ‫ﺍﻳﺮﺍﻧﻰﮔﺮﻯ ﻭ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ‬ ‫ﺍﺳﻼﻡ ﻣﺘﻮﻟﺪ ﺷﺪ‪.‬‬

‫ﺍﻧﺤﺼــﺎﺭﺍﺕ ﺧﺎﺭﺟــﻰ ﺩﻭﺭﺓ‬ ‫ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺷــﺎﻩ‪ ،‬ﺩﺳــﺘﺎﻭﺭﺩ‬ ‫ﺍﻭﻟﻴﻦ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺍﻳﺮﺍﻧﻰ ﺑﻮﺩ‪.‬‬


‫‪ 56‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻣﻄــﺮﺡ ﺑﻮﺩ ـﻳﻌﻨﻰ ﻫﻤﻴﻦ ﻣﻴــﺮﺯﺍ ﻣﻠﻜﻢﺧﺎﻥـ ﺧﻮﺩﺵ ﺩﻻﻝ ﻗﻀﻴﺔ ﺭﻭﻳﺘﺮ ﺑــﻮﺩ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺍﻧﺤﺼﺎﺭ‬ ‫ﻣﻌﺮﻭﻑ ﺗﻨﺒﺎﻛﻮ ـﻛﻪ ﻣﻴﺮﺯﺍﻯ ﺷــﻴﺮﺍﺯﻯ‪ ،‬ﻣﺮﺟﻊ ﺗﻘﻠﻴﺪ ﻭﻗﺖ‪ ،‬ﺁﻥ ﺭﺍ ﺗﺤﺮﻳﻢ ﻛﺮﺩ ﻭ ﺟﻠﻮﻯ ﺍﻳﻦ ﻣﻌﺎﻣﻠﺔ‬ ‫ﺯﻳﺎﻥﺑــﺎﺭ ﺭﺍ ﮔﺮﻓﺖـ ﻣﻴﺮﺯﺍ ﻣﻠﻜﻢﺧﺎﻥ ﺧﻮﺩﺵ ﺩﻻﻝ ﺁﻥ ﺑﻮﺩ‪ .‬ﻳﻜﻰ ﺍﺯ ﺩﻻﻟﻲﻫﺎﻯ ﻋﻤﺪﺓ ﻣﻴﺮﺯﺍ ﻣﻠﻜﻢ‬ ‫ﺍﺭﻣﻨــﻰ‪ ،‬ﻫﻤﻴﻦ ﻗﻀﻴﺔ » ِﺭژﻯ«‪ 26‬ﺑﻮﺩ ﻛﻪ ﺩﺭﺑﺎﺭ ﻫــﻢ ﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﺁﺩﻡ ﻣﻰﺧﻮﺍﻫﺪ ﺩﺭ ﺍﻳﺮﺍﻥ‬ ‫ﭘﻴﺎﻡﺁﻭﺭ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻰ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺁﻳﻨﺪﻩ‪ ،‬ﺑﻪ ﺗﺠ ّﺪﺩ ﻭ ﻧﻮﮔﺮﺍﻳﻰ ﺩﻋﻮﺕ ﻛﻨﺪ؛ ﺑﺒﻴﻨﻴﺪ ﻣﺮﺩﻡ‬ ‫ﭼﻪ ﺍﺯ ﺁﺏ ﺩﺭﻣﻰﺁﻳﻨﺪ!‬ ‫ﻣﻦ ﻧﻤﻰﺩﺍﻧﻢ ﺷﻤﺎ ﭼﻘﺪﺭ ﺍﺯ ﺗﺎﺭﻳﺦ ﻣﻌﺎﺻﺮ ﺍﻃﻼﻉ ﺩﺍﺭﻳﺪ ﻭ ﭼﻘﺪﺭ ﺁﻥ ﺭﺍ ﺧﻮﺍﻧﺪﻩﺍﻳﺪ‪.‬‬ ‫ﺍﺯ ﻳﻚ ﺑُﻌﺪ ﺩﻳﮕﺮ‪ ،‬ﻣﻴﺮﺯﺍ ﻓﺘﺤﻌﻠﻰ ﺁﺧﻮﻧﺪﺯﺍﺩﻩ ﺷﺒﻴﻪ ﻣﻴﺮﺯﺍ ﻣﻠﻜﻢﺧﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺁﺧﻮﻧﺪﺯﺍﺩﻩ‪ ،‬ﺍﺯ ﺧﺎﻣﻨﻪ‬ ‫ﺍﺳــﺖ‪ .‬ﻣﻦ ﺍﺯ ﺧﺎﻣﻨﻪﺍﻱﻫﺎﻯ ﻗﺪﻳﻤﻰ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻥ ﺧﻮﺩﻣﺎﻥ ﭼﻴﺰﻫﺎﻯ ﺯﻳﺎﺩﻯ ﻧﺴﺒﺖ ﺑﻪ‬ ‫ﺍﻭ ﺷــﻨﻴﺪﻩﺍﻡ ﻭ ﻣﻰﺩﺍﻧﻢ‪ .‬ﺍﻳﺸــﺎﻥ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﻛﺘﺒﺮ ﺑﻪ ﻗﻔﻘﺎﺯ ﺭﻓﺖ ﻭ ﺩﺭ ﺭﻭﺳﻴﻪ ﺳﺮ ﺳﻔﺮﺓ ﺗﺰﺍﺭﻫﺎ‬ ‫ﻧﺸﺴــﺖ ﻭ ﺑﺎ ﻛﻤﻚ ﺗﺰﺍﺭﻫﺎ ﻭ ﺯﻳﺮ ﺳﺎﻳﺔ ﺁﻧﻬﺎ‪ ،‬ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩﺵ ﺑﻨﺎ ﻛﺮﺩ ﻋﻠﻴﻪ ﺩﺳﺘﮕﺎﻩ ﺍﺳﺘﺒﺪﺍﺩ ﺍﻳﺮﺍﻥ‬ ‫ﺑﺮﺧﻰ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺑﻪﺟﺎﻯ‬ ‫ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺍﺳﺘﺒﺪﺍﺩ‪ ،‬ﺑﻪ ﻣﺒﺎﺭﺯﻩ‬ ‫ﺑــﺎ ﺩﻳﻦ ﻭ ﺍﻋﺘﻘــﺎﺩﺍﺕ ﻣﺮﺩﻡ‬ ‫ﻣﻰﭘﺮﺩﺍﺧﺘﻨﺪ‪.‬‬

‫ﺣﻀﻮﺭ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻭﺍﺑﺴﺘﻪ‬ ‫ﺑﻪ ﻏﺮﺏ‪ ،‬ﻋﻠﺖ ﺍﺻﻠﻰ ﺗﺒﺪﻳﻞ‬ ‫ﺟﺮﻳﺎﻥﻋﺪﺍﻟﺖﺧﻮﺍﻫﻰﺍﺳﻼﻣﻰ‬ ‫ﺑﻪ ﺟﺮﻳﺎﻥ ﻣﺸﺮﻭﻃﺔ ﺍﻧﮕﻠﻴﺲ‬

‫ﻣﺒﺎﺭﺯﻩﻛــﺮﺩﻥ! ﺍﻳــﻦ ﻣﺒﺎﺭﺯﻩ‪ ،‬ﻣﺒﺎﺭﺯﺓ ﻧﺎﻣﻄﻤﺌﻨﻰ ﺑﻮﺩ؛ ﺍﻳﻦ ﻗﺎﺑﻞ ﻗﺒــﻮﻝ ﻧﺒﻮﺩ‪ .‬ﺍﻭﻟﻴﻦ ﭼﻴﺰﻯ ﺭﺍ ﻫﻢ ﻛﻪ‬ ‫ﺍﻳﻨﻬﺎ ﻫﺪﻑ ﻗﺮﺍﺭ ﻣﻰﺩﺍﺩﻧﺪ‪ ،‬ﺑﻪ ﺟﺎﻯ ﺍﻳﻨﻜﻪ ﺑﻴﺸــﺘﺮ ﺑﻪ ﺍﺳﺘﺒﺪﺍﺩ ﻭ ﺟﻬﺎﺕ ﺳﻴﺎﺳﻰ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﺑﻪ ﺩﻳﻦ ﻭ‬ ‫ﺍﻋﺘﻘﺎﺩﺍﺕ ﻣﺮﺩﻡ ﻭ ﺳﻨﺖﻫﺎﻯ ﺍﺻﻴﻞ ﺑﻮﻣﻰ ﻣﻰﭘﺮﺩﺍﺧﺘﻨﺪ‪.‬‬ ‫ﺣﺎﺝ ﺳﻴﺎﺡ ﻫﻢ ﻧﻤﻮﻧﺔ ﺳﻮﻡ ﺍﺳﺖ‪ .‬ﺍﻭ ﺷﺮﺡ ﺣﺎﻝ ﻭ ﺯﻧﺪﮔﻰ ﺧﻮﺩﺵ ﺭﺍ ﺩﺭ ﺳﻔﺮ ﺍﺭﻭﭘﺎﻳﻰ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻛﺴﻰﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺑﺨﻮﺍﻧﺪ‪ ،‬ﺷﻚ ﻧﻤﻰﻛﻨﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ‪ ،‬ﺑﻪ ﺻﻮﺭﺕ ﺳﻔﺎﺭﺵﺷﺪﻩﺍﻯ ﺳﻌﻰ‬ ‫ﺭﻭﺣﺎﻧﻰ ﺁﺯﺍﺩﺓ ﺑﺰﺭگ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳــﺖ‪ ،‬ﺑﺮﺧﻮﺭﺩ ﺷــﻮﺩ؛ ﻋﻤ ً‬ ‫ﻼ ﻧﺎﻡ ﺍﻭ‬ ‫ﺷــﺪﻩ‪ ،‬ﺑﺎ ﻫﺮﺟﺎﻳﻰ ﻛﻪ ﭘﺎﻯ ﻳﻚ‬ ‫ِ‬ ‫ﻛﺘﻤﺎﻥ ﺷﻮﺩ ﻭ ﻣﺎﺟﺮﺍﻯ ﺍﻭ ﻣﻄﺮﺡ ﻧﮕﺮﺩﺩ‪ .‬ﺭﻭﺷﻨﻔﻜﺮﻯ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﻳﻦﮔﻮﻧﻪ ﻣﺘﻮﻟﺪ ﺷﺪ‪.‬‬ ‫ﻃﺒﻘﺎﺕ ﺑﻌﺪﻯ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﻫﻢ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﻃﺒﻘﺎﺕ ﻣﻄﻤﺌﻨﻰ ﻧﺒﻮﺩﻧﺪ؛ ﺑﻴﺸﺘﺮ‪ ،‬ﺷﺎﻩﺯﺍﺩﻩﻫﺎ ﻭ ﺍﺷﺮﺍﻑ ﻭ‬ ‫ﺍﻋﻴﺎﻥﺯﺍﺩﻩﻫﺎ ﺑﻮﺩﻧﺪ‪ .‬ﺷــﻤﺎ ﺷﺮﺡ ﺣﺎﻝ ﺳﻪ ﺟﻠﺪﻯ ﻋﺒﺪﺍﷲ ﻣﺴــﺘﻮﻓﻰ‪ 27‬ﺭﺍ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﻛﻪ ﺧﻮﺩﺵ ﺁﻥ‬ ‫ﺭﺍ ﻧﻮﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺧﻮﺩ ﺍﻭ ﻫﻢ ﺍﺯ ﻫﻤﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺍﺳــﺖ؛ ﺿﻤﻨ ًﺎ ﺍﺯ ﺍﻋﻴﺎﻥﺯﺍﺩﻩﻫﺎ ﻭ ﺧﺎﻥﺯﺍﺩﻩﻫﺎﻯ‬ ‫ﺩﺳﺘﮕﺎﻩ ﻗﺎﺟﺎﺭ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻭ ﺷﺨﺼﻴﺖ ﻣﺘﻌﺎﺩﻟﻰ ﺍﺳﺖ؛ ﺷﺨﺼﻴﺖ ﻣﻨﻔﻰ ﺑﻪ ﻧﻈﺮ ﻧﻤﻰﺭﺳﺪ‪ .‬ﺍﮔﺮ ﺷﻤﺎ‬ ‫ﺑﻪ ﺁﻥ ﻛﺘﺎﺏ ﻧﮕﺎﻩ ﻛﻨﻴﺪ‪ ،‬ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﻛﻪ ﺁﻥ ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﺍﻭﻟﻴﻦ ﭘﺮﭼﻢﻫﺎ ﻭ ﭘﻴﺎﻡﻫﺎﻯ ﺭﻭﺷﻨﻔﻜﺮﻯ‪ ،‬ﺑﺎ‬ ‫ﺁﻧﻬﺎ ﺩﻳﺪﻩ ﻭ ﺷﻨﻴﺪﻩ ﻭ ﺷﻨﺎﺧﺘﻪ ﻣﻰﺷﺪ‪ ،‬ﭼﻪ ﻛﺴﺎﻧﻰ ﺑﻮﺩﻧﺪ‪.‬‬ ‫‪77/2/22‬‬ ‫ﻣﻦ ﺑﺎﺭﻫﺎ ﺑﻪ ﺩﻭﺳــﺘﺎﻥ ﮔﻔﺘﻪﺍﻡ ﻛﻪ ﺗﺎﺭﻳﺦ ﻣﺸــﺮﻭﻃﻪ ﺭﺍ ﻣﻘﺪﺍﺭﻯ ﻣﻄﺎﻟﻌــﻪ ﻛﻨﻴﺪ‪ ،‬ﻋﺒﺮﺕﻫﺎﻯ ﺧﻴﻠﻰ‬ ‫ﻋﺠﻴﺒﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﺸــﺮﻭﻃﻴﺖ ﻫﺴﺖ‪ .‬ﺍﺻ ً‬ ‫ﻼ ﻋﻠﺖ ﺍﺻﻠﻰ ﺍﻳﻨﻜﻪ ﺩﺭ ﺁﻧﺠﺎ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﻋﺪﺍﻟﺖﺧﻮﺍﻫﻰ‬ ‫ﺍﺳﻼﻣﻰ ﺑﻪ ﺟﺮﻳﺎﻥ ﻣﺸﺮﻭﻃﺔ ﺍﻧﮕﻠﻴﺴﻰ ﻭ ﻏﺮﺑﻰ ﻭ ﻣﺠﻠﺲ ﺷﻮﺭﺍﻯ ﺍﺳﻼﻣﻰ ﺑﻪ ﻣﺠﻠﺲ ﺷﻮﺭﺍﻯ ﻣﻠﻰ‬ ‫ﺗﺒﺪﻳﻞ ﺷــﺪ‪ ،‬ﺣﻀﻮﺭ ﻳﻚ ﻋﺪﻩ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻭﺍﺑﺴﺘﺔ ﺑﻪ ﻏﺮﺏ ﺑﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻫﻤﺔ ﺁﻧﻬﺎ ﺧﺎﺋﻦ ﻧﺒﻮﺩﻧﺪ ـﻣﻦ‬ ‫ﺍﻳﻦ ﺭﺍ ﺑﻪ ﺭﻭﺷــﻨﻰ ﻣﻰﺗﻮﺍﻧﻢ ﺍﺩﻋﺎ ﻛﻨﻢ ﻛﻪ ﻫﻤﻪ ﺧﺎﺋﻦ ﻧﺒﻮﺩﻧﺪـ ﺍﻣﺎ ﺧﻴﻠﻰ ﺍﺯ ﺁﻧﻬﺎ ﻏﺎﻓﻞ ﺑﻮﺩﻧﺪ‪ ،‬ﺧﻴﻠﻰ‬ ‫ﺍﺯ ﺁﻧﻬﺎ ﻓﺮﻳﺐﺧﻮﺭﺩﻩ ﻭ ﺧﻴﻠﻲﻫﺎ ﺍﺳﻴﺮ ﻫﻮﻯ ﻭ ﻫﻮﺱ ﺑﻮﺩﻧﺪ‪.‬‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪57‬‬ ‫ِ‬

‫ﺷﻤﺎ ﺩﺭ ﺑﻴﻦ ﺭﺟﺎﻝ ﺳﻴﺎﺳﻰ ﺁﻥﺭﻭﺯ ﺑﺒﻴﻨﻴﺪ؛ ﺍﻭﻝ ﻛﺴﻰﻛﻪ ﻛﻠﻤﺔ ﻣﺸﺮﻭﻃﻪ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻩ ـﻏﻴﺮ ﺍﺯ ﺁﻥ‬ ‫ﺍﻧﺠﻤﻦﻫﺎ ﻭ ﻣﺠﺎﻣﻊ ﭘﺎﻳﻴﻦ ﻭ ﭘﻨﻬﺎﻥـ ﻭ ﺍﺯ ﺭﺟﺎﻝ ﺳﻴﺎﺳــﻰﺍﻯ ﺑﻮﺩ ﻛﻪ ﻧﻔﻮﺫ ﺩﺍﺷــﺖ ﻭ ﺗﻮﺍﻧﺴﺖ ﻛﺎﺭﻯ‬ ‫ﺍﻭﻝ ﻣﺸﺮﻭﻃﻪ ﻭﺯﻳﺮ ﺧﺎﺭﺟﻪ ﺑﻮﺩ‬ ‫ﺑﻜﻨﺪ‪» ،‬ﻣﻴﺮﺯﺍ ﻧﺼﺮﺍﷲ ﻧﺎﺋﻴﻨﻰ«‪ 28‬ﺑﻮﺩ؛ ﻳﻌﻨﻰ ﻣﺸــﻴﺮﺍﻟﺪﻭﻟﺔ ﺑﻌﺪﻯ ﻛﻪ ِ‬ ‫‪29‬‬ ‫ﻭ ﺑﻌﺪ ﻧﺨﺴﺖﻭﺯﻳﺮ ﺷــﺪ‪ .‬ﻣﻴﺮﺯﺍ ﻧﺼﺮﺍﷲ ﻧﺎﺋﻴﻨﻰ ﭘﺪﺭ ﺩﻭ ﻧﻔﺮ ﺭﻭﺷﻨﻔﻜﺮ ﺍﺳﺖ؛ »ﺣﺴﻦ ُﻣﺸﻴﺮﺍﻟﺪﻭﻟﻪ«‬ ‫ـﭘﻴﺮﻧﻴﺎﻯ ﺑﻌﺪﻯـ ﻭ »ﺣﺴــﻴﻦ ﻣﺆﺗﻤِﻦﺍﻟﻤﻠﻚ«‪ 30‬ﻛﻪ ﺭﺋﻴﺲ ﻣﺠﻠﺲ ﺑﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ‪ ،‬ﺁﺩﻡﻫﺎﻯ‬ ‫ﺧﺎﺋﻨﻰ ﻧﺒﻮﺩﻧﺪ؛ ﻧﻪ ﺣﺴــﻦ ﻣﺸﻴﺮﺍﻟﺪﻭﻟﻪ ﺧﺎﺋﻦ ﺑﻮﺩ‪ ،‬ﻧﻪ ﺣﺴــﻴﻦ ﻣﺆﺗﻤﻦﺍﻟﻤﻠﻚ‪ .‬ﺣﺴﻴﻦ ﻣﺆﺗﻤﻦﺍﻟﻤﻠﻚ‬ ‫ﻫﻤﺎﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﻧﻤﺎﻳﻨﺪﮔﻰ‬ ‫»ﻣﺪﺭﺱ«‪ ،31‬ﺭﺋﻴﺲ ﻣﺠﻠﺲ ﺑﻮﺩ ﻭ ﺭﺋﻴﺲ ﻣﻘﺘﺪﺭﻯ ﺑﻮﺩ؛‬ ‫ّ‬ ‫ﺣﺘﻰ ﺑﺎ ﺭﺿﺎﺧﺎﻥ ﻫﻢ ﺑﺮﺧﻮﺭ ِﺩ ﻣﺨﺘﺼﺮﻯ ﺩﺭ ﺑﺮﻫﻪﺍﻯ ﺍﺯ ﺯﻣﺎﻥ ﺩﺍﺷﺖ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮﻫﺎﻯ‬ ‫ﻏﺮﺏﺯﺩﻩ‪ ،‬ﻳﻌﻨﻰ ﺍﺳــﻴﺮ ﺗﻔﻜﺮﺍﺕ ﻏﺮﺑﻰ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﭘﺪﺭﺷــﺎﻥ ﻣﻴﺮﺯﺍ ﻧﺼﺮﺍﷲ ـﻛﻪ ُﻣﺮﺩـ ﺗﺤﺖ ﺗﺄﺛﻴﺮ‬ ‫ﺩﻫﺎﻥ ﺍﻭ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ ،‬ﺍﻭ ﺁﻣــﺪ ﻭ ﺩﺭ ﻧﺎﻣﻪﺍﻯ ﻛﻪ ﻣﺘﺤﺼﻨﻴﻦ ﺩﺭ‬ ‫ﻓﺮﺯﻧﺪﺍﻧﺶ ﺑﻮﺩ‪ .‬ﺍﺳــﻢ ﻣﺸــﺮﻭﻃﻪ ﺭﺍ ﺩﺭ ِ‬ ‫ﺳــﻔﺎﺭﺕﺧﺎﻧﻪ ﺗﻬﻴﻪ ﻛﺮﺩﻧﺪ‪ ،‬ﻧﻮﺷﺖ‪» :‬ﺷﻤﺎ ﻣﺸــﺮﻭﻃﻪ ﻣﻰﺧﻮﺍﻫﻴﺪ‪ «.‬ﻣﺸﺮﻭﻃﻪ ﺭﺍ ﺑﺮﺩﻧﺪ ﻭ ﺩﻧﺒﺎﻝ ﺍﻳﻦ‬ ‫ﻣﺸﺮﻭﻃﻪ‪ ،‬ﺣﺮﻛﺖ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺑﻴﻦ ﻋﻠﻤﺎ ﻫﻢ ﺍﻭﻝ ﻛﺴــﻰﻛﻪ ﺍﺳــﻢ ﻣﺸﺮﻭﻃﻪ ﺭﺍ ﺁﻭﺭﺩ‪ ،‬ﻣﺮﺣﻮﻡ »ﺳــﻴﺪ ﻣﺤﻤﺪ ﻃﺒﺎﻃﺒﺎﻳﻰ«‪ 32‬ﺑﻮﺩ‪.‬‬ ‫ﭘﺴﺮﺵ ﻣﺤﻤﺪ ﺻﺎﺩﻕ‪ 33‬ﺭﻭﺷﻨﻔﻜ ِﺮ ﻏﺮﺏﺯﺩﻩ ﺑﻮﺩ ـﺍﻟﺒﺘﻪ ﻣﻦ ﺳﻼﻣﺖ ﺍﻭ ﺭﺍ ﺧﻴﻠﻰ ﻧﻤﻰﺗﻮﺍﻧﻢ ﺗﻀﻤﻴﻦ‬

‫ﻛﻨــﻢـ ﺁﻗﺎﺯﺍﺩﺓ ﻣﺮﺣﻮﻡ ﺳــﻴﺪ ﻣﺤﻤﺪ‪ ،‬ﺭﻭﺷــﻨﻔﻜﺮ ﺑــﻮﺩ! ﺁﻥ ﻣﻘﺪﺍﺭﻯ ﻛﻪ ﻣﻦ ﻣﻰﺗﻮﺍﻧــﻢ ﺑﮕﻮﻳﻢ‪ ،‬ﺍﻳﻦ‬ ‫ﺩﻭ ﻭﺯﻳــﺮﺯﺍﺩﻩ‪ ،‬ﺁﺩﻡﻫﺎﻯ ﺳــﺎﻟﻤﻰ ﺑﻮﺩﻧﺪ ـﭼﻮﻥ ﺑﻌﺪﺍً ﺍﻣﺘﺤﺎﻧﺎﺗﺸــﺎﻥ ﺭﺍ ﺩﺍﺩﻧﺪـ ﺍﻳــﻦ ﺁﻗﺎ ﺭﺍ ﻧﻤﻰﺗﻮﺍﻧﻢ‬ ‫ﺑﮕﻮﻳﻢ ﺳــﺎﻟﻢ ﺑﻮﺩ‪ .‬ﺍﻭ ﺭﻭﻯ ﭘﺪﺭﺵ ﺍﺛﺮ ﮔﺬﺍﺷﺖ ﻭ ﺍﺳﻢ ﻣﺸﺮﻭﻃﻪ ﺭﺍ ﺁﻭﺭﺩﻧﺪ‪ .‬ﻣﺮﺣﻮﻡ »ﺷﻴﺦ ﻓﻀﻞﺍﷲ‬ ‫ﻧﻮﺭﻯ«‪ 34‬ﺩﺭ ﺁﻥ ﺗﺤﺼﻦ ﺍﻭﻝ ـﻇﺎﻫﺮﺍً ﺗﺤﺼﻦ ﻗﻢ ﺑﻮﺩـ ﭘﺮﺳــﻴﺪ ﺍﻳﻦ ﻣﺸــﺮﻭﻃﻪ ﻛﻪ ﺷﻤﺎ ﻣﻰﮔﻮﻳﻴﺪ‪،‬‬ ‫ﭼﻴﺴــﺖ؟ ﻣﺮﺣﻮﻡ ﺳﻴﺪ ﻣﺤﻤﺪ ﻃﺒﺎﻃﺒﺎﻳﻰ ﻧﺘﻮﺍﻧﺴﺖ ﺗﻮﺿﻴﺢ ﺑﺪﻫﺪ‪ .‬ﮔﻔﺖ‪ ،‬ﻣﮕﺮ ﺷﻤﺎ ﻧﻤﻰﺧﻮﺍﻫﻴﺪ ﻛﻪ‬ ‫ﻣﻤﻠﻜﺖ ﻗﺎﻧﻮﻥ ﭘﻴﺪﺍ ﻛﻨﺪ؟! ﻣﻤﻠﻜﺖ ﺑﻰﻗﺎﻧﻮﻥ ﺍﺳــﺖ‪ ،‬ﺍﺳﺘﺒﺪﺍﺩ ﺍﺳﺖ؛ ﻗﻮﺍﻧﻴﻦ ﺍﺳﻼﻡ ﺑﻴﺎﻳﺪ ﻭ ﻣﻤﻠﻜﺖ‬ ‫ﺭﺍ ﻗﺎﻧﻮﻥﺩﺍﺭ ﻛﻨﺪ‪ .‬ﻣﮕﺮ ﺷــﻤﺎ ﻧﻤﻰﺧﻮﺍﻫﻴﺪ ﺍﻳﻦ ﺭﺍ ﺑﮕﻮﻳﻴﺪ؟ ﻋﻠﻤﺎ ﻫﻤﻴﻦ ﺭﺍ ﻣﻰﺧﻮﺍﺳــﺘﻨﺪ‪ ،‬ﻣﺮﺩﻡ ﻫﻢ‬ ‫ﺍﻳﻦ ﺭﺍ ﻣﻰﺧﻮﺍﺳــﺘﻨﺪ؛ ﻣﻨﺘﻬﺎ ﺷــﻴﺦ ﻓﻀﻞﺍﷲ ﻣﻰﮔﻔﺖ ﻛﻪ ﻫﻤﻴﻦ ﺭﺍ ﺑﮕﻮﻳﻴﺪ‪ ،‬ﭼﺮﺍ ﻛﻠﻤﺔ ﻣﺸﺮﻭﻃﻪ ﺭﺍ‬ ‫ﻣﻰﮔﻮﻳﻴﺪ؟! ﺍﻟﺘﻔﺎﺕ ﻣﻰﻛﻨﻴﺪ؟ ﻳﻌﻨﻰ ﺍﻳﻦ ﻧﻔﻮﺫ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺩﺭ ﺁﻥ ﻣﺮﺍﻛﺰ ﺑﻮﺩ‪ .‬ﺑﻌﺪ ﻫﻢ ﺑﻪ ﻣﺠﺮﺩ ﺍﻳﻨﻜﻪ‬ ‫ﺍﺳــﻢ ﻣﺠﻠﺲ ﺷﻮﺭﺍﻯ ﺍﺳﻼﻣﻰ ﻭ ﺍﺳﻢ ﻗﻮﺍﻧﻴﻦ ﺩﻳﻨﻰ ﺁﻣﺪ‪ ،‬ﺩﺭ ﻫﻤﺎﻥ ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻯ ﺁﻥﺭﻭﺯ‪ ،‬ﺷﺮﻭﻉ ﺑﻪ‬ ‫ﻫﻮﭼﻰﺑﺎﺯﻯ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻨﻬﺎ ﭼﻴﺴــﺖ؛ ﺍﻳﻨﻬﺎ ﺍﺭﺗﺠﺎﻉ ﺍﺳﺖ‪ ،‬ﺍﻳﻨﻬﺎ ﻋﻘﺐﻣﺎﻧﺪﮔﻰ ﺍﺳﺖ‪ .‬ﺩﺳﺘﮕﺎﻩﻫﺎﻯ‬ ‫ﺧﺎﺭﺟﻰ ﻫﻢ ﺑﻪ ﺁﻧﻬﺎ ﻛﻤﻚ ﻣﻰﻛﺮﺩﻧﺪ؛ ﺩﺳﺘﮕﺎﻩﻫﺎﻯ ﺧﺎﺭﺟﻰ‪ ،‬ﺁﻥﻭﻗﺖ ﺍﺳﻢﮔﺬﺍﺭﻯ ﻫﻢ ﻛﺮﺩﻧﺪ‪ ،‬ﮔﻔﺘﻨﺪ‬ ‫ﻣﺤﺎﻓﻈــﻪﻛﺎﺭﺍﻥ‪ ،‬ﻣﻴﺎﻧﻪﺭﻭﻫﺎ ﻭ ﺍﺻﻼﺡﻃﻠﺐﻫﺎ‪ .‬ﺳــﻪ ﻧﺎﻡ ﺩﺭ ﻛﻨﺎﺭ ﻫﻢ ﺭﺩﻳــﻒ ﻛﺮﺩﻧﺪ‪ .‬ﺩﺭ ﻣﻜﺎﺗﺒﺎﺕ ﻭ‬ ‫ﻣﺮﺍﺳــﻼﺕ ﺳــﻔﺎﺭﺕ ﺍﻧﮕﻠﻴﺲ ﻭ ﺭﻭﺱ ﻭ ﺍﻳﻨﻬﺎ‪ ،‬ﺍﻳﻦ ﻋﻨﺎﻭﻳﻦ ﻫﺴﺖ ﻛﻪ ﻋﺪﻩﺍﻯ ﻣﺤﺎﻓﻈﻪﻛﺎﺭﻧﺪ ﻭ ﺩﺭ‬ ‫ﺭﺃﺳﺸــﺎﻥ ﺷﻴﺦ ﻓﻀﻞﺍﷲ ﻧﻮﺭﻯ ﺍﺳﺖ؛ ﻋﺪﻩﺍﻯ ﻫﻢ ﻣﻴﺎﻧﻪﺭﻭ ﻫﺴــﺘﻨﺪ‪ ،‬ﻳﻌﻨﻰ ﺁﻥ ﻣﺸﺮﻭﻃﻪﺧﻮﺍﻩﻫﺎﻯ‬ ‫ﻣﻌﺘﺪﻝ؛ ﻳﻚ ﻋﺪﻩ ﻫــﻢ ﺍﺻﻼﺡﻃﻠﺒﻨﺪ‪ ،‬ﻓﺮﺽ ﻛﻨﻴﺪ ﻣﺜﻞ »ﺗﻘﻰﺯﺍﺩﻩ«‪ .35‬ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺁﻥ ﺯﻣﺎﻥ ﺑﻮﺩﻧﺪ‪،‬‬


‫‪ 58‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻛﻤﻚ ﻭ ﺣﻤﺎﻳﺖ ﻛﺮﺩﻧﺪ ﻭ ﺭﻭﺯﻧﺎﻣﻪ ﻧﻮﺷﺘﻨﺪ‪.‬‬ ‫ﺧﺐ‪ ،‬ﺁﻥﻭﻗﺖ ﻧﺘﻴﺠﻪ ﭼﻪ ﺷــﺪ؟ ﺍﻟﺒﺘﻪ ﺁﻧﻬﺎ ﻏﻠﺒﻪ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺩﺳــﺘﮕﺎﻩ ﻃﺮﻓﺪﺍﺭ ﺍﺳﻼﻡ ﻭ ﺣﻖ‪ ،‬ﺩﻭ‬ ‫ﻋﻴﺐ ﺍﺳﺎﺳــﻰ ﺑﻮﺩ؛ ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﻃﺮﺡ ﻣﺸــﺨﺼﻰ ﻧﺪﺍﺷــﺘﻨﺪ‪ .‬ﻋﺪﺍﻟﺖ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺁﻥ ﻭﻗﺘﻰ ﻛﻪ‬ ‫ﺑﻨﺎ ﺑﻮﺩ ﻃﺮﺣﻰ ﺑﺮﻭﺩ ﻭ ﺗﺜﺒﻴﺖ ﻭ ﺍﻣﻀﺎ ﺷــﻮﺩ‪ ،‬ﭼﻴﺰ ﻣﺪ ّﻭ ِﻥ ﺁﻣﺎﺩﻩﺍﻯ ﻧﺪﺍﺷــﺘﻨﺪ؛ ﺑﺮﺧﻼﻑ ﻣﺸﺮﻭﻃﻪ ﻛﻪ‬

‫ﻳﻚ ﭼﻴﺰ ﺁﻣﺎﺩﺓ ﺗﺠﺮﺑﻪﺷــﺪﻩﺍﻯ ﺑﻮﺩ ﻛﻪ ﻭﺳــﻂ ﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﺳــﺮ ﭼﻴﺰﻫﺎﻯ ﻛﻢﺍﻫﻤﻴﺖ‪ ،‬ﺑﺎ‬ ‫ﻫﻢ ﺍﺧﺘﻼﻑ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﻧﻜﺘﺔ ﺧﻴﻠﻰ ﻣﻬﻤﻰ ﺍﺳــﺖ‪ .‬ﺳــﺮ ﻣﺴﺎﺋﻞ ﻏﻴﺮﺍﺻﻮﻟﻰ ﺑﺎ ﻫﻢ‬ ‫ﺍﺧﺘﻼﻑ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫‪36‬‬ ‫ﻳﻘﻴﻨ ًﺎ ﺳــﻴﺪ ﻋﺒﺪﺍﷲ ﺑﻬﺒﻬﺎﻧﻰ ﻭ ﺳﻴﺪ ﻣﺤﻤﺪ ﻃﺒﺎﻃﺒﺎﻳﻰ‪ ،‬ﻏﻴﺮ ﺍﺯ ﺍﺳﻼﻡ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﻧﻤﻰﺧﻮﺍﺳﺘﻨﺪ؛‬

‫ﻋﻠــﺖ ﺳــﺮﺩ ﺷــﺪﻥ ﻭ‬ ‫ﺑﻰﺍﻋﺘﻤﺎﺩﻯ ﻣﺮﺩﻡ ﻧﺴﺒﺖ ﺑﻪ‬ ‫ﺟﺮﻳﺎﻥ ﻣﺸﺮﻭﻃﻪ‬

‫ﺍﻟﺒﺘﻪ ﺷــﻴﺦ ﻓﻀﻞﺍﷲ ﺻﺮﻳﺢ ﻭ ﺭﻭﺷــﻦ ﻭ ﻗﺎﻃﻊ ﻣﻰﮔﻔــﺖ‪» :‬ﻗﻮﺍﻧﻴﻦ ﺍﺳــﻼﻣﻰ ﻭ ﻻﻏﻴﺮ«‪ .‬ﺁﻥ ﺩﻭ‬ ‫ﻧﻔﺮ ﻫﻢ ﺣﺘﻤ ًﺎ ﻫﻤﻴﻦ ﺭﺍ ﻣﻰﺧﻮﺍﺳــﺘﻨﺪ؛ ﻣﻨﺘﻬﺎ ﺁﻧﻬﺎ ﭘﻴﺶ ﺧﻮﺩﺷــﺎﻥ ﻓﻜﺮ ﻣﻰﻛﺮﺩﻧﺪ ﻛﻪ ﺣﺎﻻ ﻣﻤﻜﻦ‬ ‫ﺍﺳــﺖ ﺍﺯ ﻃﺮﻳﻖ ﻫﻤﻴﻦ ﻣﺸــﺮﻭﻃﻪ ﻫﻢ ﺍﻳﻦ ﻣﻌﻨﺎ ﺗﺄﻣﻴﻦ ﺷﻮﺩ‪ .‬ﺑﺎ ﻫﻢ ﺍﺧﺘﻼﻑ ﻛﺮﺩﻧﺪ؛ ﻧﻜﺮﺩﻧﺪ ﺑﻴﺎﻳﻨﺪ‬ ‫ﺑﻨﺸــﻴﻨﻨﺪ ﻭ ﺧﻂ ﻣﺸــﺨﺼﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ‪ .‬ﺭﻭﺷﻨﻔﻜﺮﺍﻧﺸﺎﻥ ﻫﻢ ﻫﻤﻴﻦﻃﻮﺭ ﺑﻮﺩﻧﺪ‪ .‬ﻋﺪﻩﺍﻯ ﺍﺯ ﺁﻥ‬ ‫ﻋﻨﺎﺻﺮ‪ ،‬ﻣﺘﺪﻳﻦ ﺑﻮﺩﻧﺪ؛ ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎﻳﺸــﺎﻥ ﻫﻢ ﭘﻴﺪﺍﺳــﺖ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ‪ ،‬ﮔﺮﺍﻳﺶ ﺩﻳﻨﻰ‬ ‫ﻭ ﺍﺳــﻼﻣﻰ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﻣﺎ ﺁﻧﻬﺎ ﻫﻢ ﺑﻪ ﺯﺑﺎﻥ ﻫﻤﺎﻥ ﻭﺍﺑﺴــﺘﮕﺎﻥ ﺣﺮﻑ ﺯﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻧﺒﻮﺩﻥ ﻃﺮﺡ ﻭ ﻧﺒﻮﺩﻥ‬ ‫ﺍﺗﻔﺎﻕ ﻛﻠﻤﻪ ﻭ ﺩﻧﺒﺎﻝﻧﻜﺮﺩﻥ ﺟ ّﺪ ِﻯ ﻣﻘﺼﻮﺩ ﻭ ﺍﺯ ﺁﻥﻃﺮﻑ ﺁﺷﻨﺎ ﺑﻮﺩﻥ ﺁﻧﻬﺎ ﺑﺎ ﺭﻭﺵﻫﺎﻯ ﺗﺒﻠﻴﻐﺎﺗﻰ ـﺑﻪ‬ ‫ﺧﺎﻃﺮ ﺍﺭﺗﺒﺎﻃﺸــﺎﻥ ﺑﺎ ﺩﺳﺘﮕﺎﻩﻫﺎﻯ ﺧﺎﺭﺟﻰـ ﻣﻮﺟﺐ ﺷﺪ ﻓﻀﺎ ﺁﻥﻗﺪﺭ ﺳﻨﮕﻴﻦ ﺷﻮﺩ ﻛﻪ ﺩﻳﮕﺮ ﻛﺴﻰ‬ ‫ﺟﺮﺃﺕ ﻧﻜﻨﺪ ﺍﺳﻢ ﺩﻳﻦ ﻭ ﺩﻳﻦﺩﺍﺭﻯ ﺭﺍ ﺑﻴﺎﻭﺭﺩ! ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺷﺪ‪ ،‬ﻣﺮﺩﻣﻰ ﻛﻪ ﺑﺮﺍﻯ ﺩﻳﻦ ﺣﺮﻛﺖ ﻛﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﺣﺎﺿﺮ ﺑﻮﺩﻧﺪ ﺑﺮﺍﻯ ﺩﻳﻦ ﺟﺎﻥ ﺑﺪﻫﻨﺪ‪ ،‬ﺍﺣﺴــﺎﺱ ﻛﺮﺩﻧﺪ ﻛﻪ ﻓﺎﻳﺪﻩ ﻧﺪﺍﺭﺩ؛ ﻳﻌﻨﻰ ﻛﺎﺭﻯ ﻛﻪ ﺩﺭ‬ ‫ﺑﺎﻻ ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ ﻭ ﺗﺤﻘﻖ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ ،‬ﺧﻮﺍﺳــﺘﺔ ﺁﻧﻬﺎ ﻧﻴﺴــﺖ ﻭ ﺑﻪﺗﺪﺭﻳﺞ ﺳــﺮﺩ ﺷﺪﻧﺪ‪ .‬ﻟﺬﺍ ﺷﻤﺎ‬ ‫ﺩﺭ ﻗﻀﺎﻳﺎﻯ ﺑﻌﺪ ﻣﻼﺣﻈﻪ ﻛﻨﻴﺪ ـﺩﺭ ﺗﺒﺮﻳﺰ ﻭ ﺑﻌﻀﻰ ﺷــﻬﺮﻫﺎﻯ ﺩﻳﮕﺮ ﻣﺜﻞ ﺭﺷــﺖ‪ ،‬ﻣﺸﻬﺪ ﻭ ﺟﺎﻫﺎﻯ‬ ‫ﺩﻳﮕﺮـ ﻣﺸــﺮﻭﻃﻪﺧﻮﺍﻫﺎﻥ‪ ،‬ﻓﻌﺎﻻﻥ ﻣﻬﻤﻰ ـﺑﻪﺧﺼﻮﺹ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺷﻬﺮﺳــﺘﺎﻥﻫﺎـ ﺩﺍﺷﺘﻨﺪ؛ ﻭﻟﻰ‬ ‫ﻋﺎ ّﻣــﺔ ﻣﺮﺩﻡ ﺩﺭ ﻏﺎﻟﺐ ﻣﻮﺍﺭﺩ ﺑﺎ ﺁﻧﻬﺎ ﻫﻤﺮﺍﻫــﻰ ﻧﻜﺮﺩﻧﺪ؛ ﺑﻪﺧﺎﻃﺮ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﺁﻥ ﺍﻋﺘﻘﺎﺩ ﻭ ﺍﻋﺘﻤﺎﺩﻯ‬ ‫ﺭﺍ ﻛﻪ ﺁﻧﻬﺎ ﺩﻧﺒﺎﻝ ﻣﺴــﺎﺋﻞ ﺩﻳﻨﻰ ﻫﺴــﺘﻨﺪ‪ ،‬ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻧﺪ‪ .‬ﻳﻚ ﭼﻨﻴﻦ ﺧﻄﺮﻯ ﺁﻧﻬﺎ ﺭﺍ ﺗﻬﺪﻳﺪ ﻧﻤﻮﺩ ﻭ‬ ‫ﺍﻳﻦ ﺗﺤﻘﻖ ﭘﻴﺪﺍ ﻛﺮﺩ‪.‬‬ ‫ﺍﺳﻼﻣﻰ ﺣﻘﻴﻘﻰ‬ ‫ﺍﺯ ﺁﻥﻃﺮﻑ‪ ،‬ﺩﻧﺒﺎﻝ ﻃﺮﺡ ﺍﺳﻼﻣﻰ ﻧﺮﻓﺘﻨﺪ؛ ﻳﻌﻨﻰ ﻭﺍﻗﻌ ًﺎ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺍﺯ ﻳﻚ ﺣﻜﻮﻣﺖ‬ ‫ِ‬ ‫ﻭ ﻳــﻚ ﻣﻘﺮﺭﺍﺕ ﺻﺤﻴﺢ ﺍﺳــﻼﻣﻰ ﻭ ﻗﺎﻋﺪﺓ ﻣﺘﻴﻨﻰ ﻛﻪ ﻋﺪﺍﻟﺖ ﺭﺍ ﺑﻰﮔﺬﺷــﺖ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺟﺮﺍ ﻛﻨﺪ‪،‬‬ ‫ﻣﺤﺮﻭﻡ ﻛﺮﺩﻧﺪ‪ .‬ﭼﻮﻥ ﺣﻜﻮﻣﺖ‬ ‫ﺍﺳــﻼﻣﻰ ﺣﻘﻴﻘﻰ‪ ،‬ﻫﻤﺎﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻨﺪ؛‬ ‫ِ‬ ‫ﻭﻟﻮ ﻧﺪﺍﻧﻨﺪ ﻛﻪ ﺍﺳــﻢ ﺍﻳﻦ‪ ،‬ﺍﺳــﻼﻡ ﺍﺳــﺖ‪ .‬ﻣﺮﺩﻡ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺗﺒﻌﻴﺾ ﻧﺒﺎﺷﺪ‪ ،‬ﺳــﻮء ﺍﺳﺘﻔﺎﺩﻩ ﻧﺸﻮﺩ ﻭ‬ ‫ﺁﺩﻡﻫﺎﻯ ﻧﺎﺑﺎﺏ ﻭ ﻓﺎﺳــﺪ ﻭ ﺩﺍﺭﺍﻯ ﻫﻮﺍﻯ ﻧﻔﺲ‪ ،‬ﺯﻣﺎﻡ ﺍﻣﻮﺭ ﺭﺍ ﺩﺭ ﺩﺳــﺖ ﻧﮕﻴﺮﻧﺪ‪ .‬ﻣﺮﺩﻡ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺭﺍ‬ ‫ﻣﻰﺧﻮﺍﻫﻨﺪ؛ ﻭﻟﻮ ﻧﺪﺍﻧﻨﺪ ﺍﺳــﻢ ﺍﻳﻦ ﺍﺳﻼﻡ ﺍﺳﺖ ﻭ ﺍﺳﻼﻡ ﺍﻳﻦ ﺍﺳﺖ ﻭ ﺁﻥ ﭼﻴﺰﻯ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺍﻳﻦ ﺭﺍ‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪59‬‬ ‫ِ‬

‫ﺗﺄﻣﻴﻦ ﻛﻨﺪ‪ ،‬ﺍﺳﻼﻡ ﺍﺳﺖ‪ .‬ﻣﺮﺩﻡ ﻭﻗﺘﻰ ﺩﻳﺪﻧﺪ ﺍﻳﻦﻃﻮﺭ ﺍﺳﺖ‪ ،‬ﮔﻔﺘﻨﺪ ﻭﻟﺶ ﻛﻦ ـﺳﺮﺩ ﺷﺪﻧﺪـ ﻳﻌﻨﻰ‬ ‫ﻳﺎ ﮔﻔﺘﻨﺪ ﺍﺳــﻼﻡ ﻗﺎﺑﻞ ﺗﺤﻘﻖ ﻧﻴﺴــﺖ‪ ،‬ﻳﺎ ﮔﻔﺘﻨﺪ ﭘﺲ ﺍﺳــﻼﻡ ﻫﻢ ﭼﻴﺰﻯ ﺑﻪ ﻣﺎ ﻧﺪﺍﺩ! ﺑﺒﻴﻨﻴﺪ ﻳﻌﻨﻰ‬ ‫ﻟﺸــﻜﺮ ﺍﺻﻠﻰ ﺣﺮﻛﺖ ﻣﺸﺮﻭﻃﻪ‪ ،‬ﺍﺯ ﺩﺳﺖ ﺻﺎﺣﺒﺎﻥ ﺍﺻﻠﻲﺍﺵ ﻛﻪ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨﻰ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﺧﺎﻃﺮ‬

‫ﺑﻌــﺪ ﺍﺯ ﺩﻝﺳــﺮﺩ ﺷــﺪﻥ‬ ‫ﻣــﺮﺩﻡ‪ ،‬ﺭﻫﺒــﺮﺍﻥ ﺩﻳﻨــﻰ‬ ‫ﺣﺮﻛــﺖ ﻣﺸــﺮﻭﻃﻪ‪ ،‬ﻳﻜﻰ‬ ‫ﻳﻜﻰ ﺣﺬﻑ ﺷــﺪﻧﺪ‪.‬‬

‫ﺍﻳﻦ ﺗﻈﺎﻫﺮﺍﺕ ﺿﺪ ﺍﺳــﻼﻣﻰ ﺧﺎﺭﺝ ﺷﺪ‪ .‬ﺑﻌﺪ ﻫﻢ ﺁﻥﻛﺴــﺎﻧﻰ ﻛﻪ ﭘﺎﻳﺒﻨﺪﻯ ﺑﻪ ﺍﺳﻼﻡ ﺩﺍﺷﺘﻨﺪ ـﺩﺭ‬ ‫ﻣﺨﺘﻠﻒ ﻋﺰﻡ ﻭ ﺗﺼﻤﻴﻢـ ﻳﻜﻰ ﻳﻜﻰ ﺣﺬﻑ ﺷــﺪﻧﺪ ﻭ ﺍﻭﻝ‪ ،‬ﺷﻴﺦ ﻓﻀﻞﺍﷲ ﻛﻪ ﺧﻄﺮﻧﺎﻙﺗﺮ‬ ‫ﺩﺭﺟﺎﺕ‬ ‫ِ‬ ‫ﺍﺯ ﻫﻤﻪ ﺑﻮﺩ!‬ ‫ﻳﻜﻰ ﺍﺯ ﺳﻔﺮﺍﻯ ﺍﻧﮕﻠﻴﺲ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﻣﺮﺍﺳﻼﺕ ﺑﺎ ﺩﻭﻟﺖ ﺧﻮﺩﺵ ﻣﻰﮔﻮﻳﺪ؛ ﺍﻳﻦ ﻣﺮﺩ ﺑﺴﻴﺎﺭ ﺧﻄﺮﻧﺎﻛﻰ‬ ‫ﻣﻀﺮ ﺍﺳﺖ! ﻳﻜﻰ‬ ‫ﺍﺳﺖ؛ ﺑﺎﻳﺪ ﺍﺯ ﺩﻭﻟﺖ ﺑﺨﻮﺍﻫﻴﻢ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺗﻬﺮﺍﻥ ﺧﺎﺭﺝ ﻛﻨﻨﺪ‪ ،‬ﻭﺟﻮﺩﺵ ﺩﺭ ﺗﻬﺮﺍﻥ‪ّ ،‬‬ ‫ﺩﻳﮕﺮ ﻣﻰﮔﻮﻳﺪ ﺍﻭ ﻧﻔﻮﺫ ﺑﺴــﻴﺎﺭ ﺯﻫﺮﺁﮔﻴﻨﻰ ﺩﺭ ﺑﻴﻦ ﻣــﺮﺩﻡ ﻭ ﺩﺭ ﺑﻴﻦ ﻋﻠﻤﺎ ﺩﺍﺭﺩ؛ ﻋﻠﻤﺎ ﻫﻢ ﺑﺎ ﺑﻮﺩﻥ ﺍﻭ‬ ‫ﺟﺮﺃﺕ ﻧﻤﻰﻛﻨﻨﺪ ﻛﺎﺭ ﻛﻨﻨﺪ! ﻳﻌﻨﻰ ﺁﻧﻬﺎ ﻫﻢ ﺍﻳﻦ ﻧﺰﺍﻉﻫﺎﻯ ﻋﻠﻤﺎ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺩﺭﺑﺎﻳﺴﺘﻲﻫﺎﻯ ﻋﻠﻤﺎﻳﻰ‬ ‫ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﺑﻮﺩﻧﺪ؛ ﮔﻔﺘﻪ ﺑﻮﺩﻧﺪ ﺗﺎ ﺍﻭ ﻫﺴﺖ‪ ،‬ﺍﻓﺮﺍﺩ ﺩﻳﮕﺮ ﻫﻢ ﺟﺮﺃﺕ ﻧﻤﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺧﺐ‪ ،‬ﻳﻜﻰ ﻣﺜﻞ ﺍﻭ ﺩﺭ ﺩﺭﺟﺔ ﺍﻭﻝ ﺑﻮﺩ؛ ﻳﻌﻨﻰ ﺩﻭ ﺳــﺎﻝ ﺑﻌﺪ ﺍﺯ ﻣﺸــﺮﻭﻃﻴﺖ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪1327‬ﻕ‪ ،‬ﺷﻴﺦ‬ ‫ﻓﻀﻞﺍﷲ ﻛﺸــﺘﻪ ﺷــﺪ‪ .‬ﺑﻌﺪ ﺳــﻴﺪ ﻋﺒﺪﺍﷲ ﺑﻬﺒﻬﺎﻧﻰ ﻛﻪ ﺁﻥﻃﻮﺭ ﻧﺒﻮﺩ؛ ﺑﺎ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻫﻤﺮﺍﻩ ﺑﻮﺩ‪ ،‬ﺩﺭ‬ ‫ﻣﺠﻠﺲ ﻭ ﺩﺭ ﺑﻴﺮﻭﻥ ﺑﻪ ﺁﻧﻬﺎ ﻛﻤﻚ ﻛﺮﺩ؛ ﭼﻘﺪﺭ ﺩﻳﮕﺮ ﺯﻧﺪﻩ ﻣﺎﻧﺪ؟ ﺁﻥﻫﻢ ﻳﻚ ﺳﺎﻝ ﺩﻳﮕﺮ ﺯﻧﺪﻩ ﻣﺎﻧﺪ؛‬ ‫ﺳﺎﻝ ‪1328‬ﻕ ﻫﻢ ﺍﻭ ﺭﺍ ﻛﺸﺘﻨﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺩﺭ ﺍﻭﻝ ﻛﺎﺭ ﻣﻰﮔﻔﺘﻨﺪ؛ ﺁﻗﺎ! ﺷﻴﺦ ﻓﻀﻞﺍﷲ ﺭﺍ ﻭﻝﻛﻨﻴﺪ‬ ‫ﻭ ﺳﺮﺍﻍ ﺁﻗﺎﻯ ﻃﺒﺎﻃﺒﺎﻳﻰ ﻭ ﺁﻗﺎﻯ ﺑﻬﺒﻬﺎﻧﻰ ﺑﺮﻭﻳﺪ؛ ﺍﻳﻦ ﺁﻗﺎﻳﺎﻥ ﻫﻢ ﺍﺯ ﻋﻠﻤﺎ ﻫﺴﺘﻨﺪ‪ .‬ﺑﻪ ﻣﺮﺩﻡ ﺍﻳﻦﮔﻮﻧﻪ‬ ‫ﮔﻔﺘﻪ ﻣﻰﺷﺪ‪ ،‬ﺍﻣﺎ ﺑﻌﺪ ﺍﺯ ﮔﺬﺷﺖ ﻳﻚ ﺳﺎﻝ‪ ،‬ﺳﻴﺪ ﻋﺒﺪﺍﷲ ﺑﻬﺒﻬﺎﻧﻰ ﻫﻢ ﺗﺮﻭﺭ ﺷﺪ‪ ،‬ﻣﺮﺣﻮﻡ ﻃﺒﺎﻃﺒﺎﻳﻰ‬ ‫ﺭﺍ ﻫــﻢ ﺗﺒﻌﻴﺪ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻭ ﺑﻪ ﻣﺸــﻬﺪ ﺭﻓﺖ ﻭ ﺑﻌﺪ ﺑﻪ ﻧﺤﻮ ﻣﺮﻣﻮﺯﻯ ُﻣــﺮﺩ‪ .‬ﺑﻌﻀﻰ ﻣﻰﮔﻮﻳﻨﺪ ﺍﻭ ﺭﺍ ﻫﻢ‬ ‫ﻣﺴﻤﻮﻡ ﻛﺮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﺣﺘﻰ ﻋﻨﺎﺻﺮﻯ ﻫﻢ ﻛﻪ ﺍﺯ ﻧﻈﺮ ﺁﻥ ﺗﺤﻠﻴﻞﮔﺮ ﺧﺎﺭﺟﻰ‪ ،‬ﻣﻴﺎﻧﻪﺭﻭ ﺑﻮﺩﻧﺪ ﻭ ﺑﻪ ﻗﻮﻝ‬ ‫ﺍﻭ ﺟﺰﻭ ﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﺧﺎﻃﺮ ﻛﻮﺗﺎﻫﻲﻫﺎﻳﻰ ﻛﻪ ﺷــﺪﻩ ﺑﻮﺩ‪ ،‬ﺩﻳﮕﺮ ﻣﺠﺎﻝ ﺗﻨﻔﺲ ﻭ ﺣﻀﻮﺭ‬ ‫ﭘﻴﺪﺍ ﻧﻜﺮﺩﻧﺪ‪ .‬ﺁﻧﻬﺎ ﻫﻢ ﺣﺬﻑ ﺷﺪﻧﺪ ﻭ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻨﺪ!‪ 78/12/23‬ﺩﻭﺭﺓ ﻗﺎﺟﺎﺭ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﮔﺬﺷﺖ؛ ﻳﻌﻨﻰ‬ ‫ﻏﺮﺽ ﺩﻝﺳــﻮ ِﺯ ﻋﻼﻗﻤﻨﺪ‪ ،‬ﺩﺭ ﺑﻴﻦ ﻣﺠﻤﻮﻋﺔ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺍﻳﺮﺍﻥ‬ ‫ﻭﻃﻨﻰ‬ ‫ﻳﻚ ﺭﻭﺷــﻨﻔﻜﺮ‬ ‫ﻣﻴﻬﻨﻰ ﺑﻰ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻛﻤﺘﺮ ﺩﻳﺪﻩ ﺷﺪ‪.‬‬ ‫‪77/2/22‬‬ ‫ﺧﺐ‪ ،‬ﻧﺘﻴﺠﺔ ﺍﻳﻦ ﺑﺤﺚ ﭼﻪ ﻣﻰﺷﻮﺩ؟ ﭼﻬﺎﺭﺩﻩ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺁﻏﺎﺯ ﻣﺸﺮﻭﻃﻴﺖ ﺑﺎ ﺁﻥ ﻫﻤﻪ ﻫﻴﺎﻫﻮ ﻭ ﺳﺮ‬ ‫ﻭ ﺻﺪﺍ‪ ،‬ﺭﺿﺎﺧﺎﻥ ﺳــﺮ ﻛﺎﺭ ﻣﻰﺁﻳﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﻄﻊ‪ ،‬ﻫﻤﻴﻦ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺭﺍ ﻫﻢ ﻳﻜﻰ‪ ،‬ﻳﻜﻰ ﺣﺬﻑ‬ ‫ﻣﻰﻛﻨﺪ؛ ﻳﻌﻨﻰ ﻫﻤﻴﻦ ﺣﺴﻦ ﻣﺸﻴﺮﺍﻟﺪﻭﻟﻪ ﻭ ﻣﻴﺮﺯﺍ ﺣﺴﻴﻦ ﻣﺆﺗﻤﻦﺍﻟﻤﻠﻚ ﻭ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﻣﺜﻞ »ﻣﻴﺮﺯﺍ‬ ‫ﺣﺴﻦ ﻣﺴﺘﻮﻓﻰ«‪ 37‬ﻛﻪ ﺍﻭ ﻫﻢ ﺩﺭ ﻳﻚ ﺣﺪﻯ ﻧﺴﺒﺘ ًﺎ ﺭﻭﺷﻨﻔﻜﺮ ﻭ ﺟﺰﻭ ﺭﺟﺎﻝ ﭘﺎﻛﺪﺍﻣﻦ ﺑﻮﺩ؛ ﺣﺘﻰ ﺍﻳﻨﻬﺎ‬ ‫ﺭﺍ ﻫﻢ ﺗﺤﻤﻞ ﻧﻜﺮﺩﻧﺪ ﻭ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻧﺪ‪.‬‬ ‫ﻭﺍﺑﺴﺘﮕﻰ ﻣﻄﻠﻖ! ﺍﻳﻦ ﻳﻚ ﻣﻘﻄﻊ ﺍﺳﺖ‪.‬‬ ‫ِ‬ ‫ﺑﺒﻴﻨﻴﺪ ﻣﻦ ﺍﻳﻨﺠﺎ ﺍﺣﺴﺎﺱ ﻣﻰﻛﻨﻢ ﺁﻥ ﭼﻴﺰﻯ ﻛﻪ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺩﺭ ﺍﻧﺤﺮﺍﻑ ﻣﺸﺮﻭﻃﻴﺖ ﺍﺛﺮ ﮔﺬﺍﺷﺖ‪،‬‬ ‫ﺣﻀﻮﺭ ﻳﻚ ﻗﺸــﺮ ﺭﻭﺷﻨﻔﻜ ِﺮ ﻭﺍﺑﺴــﺘﺔ ﺑﻪ ﺍﻧﮕﻠﻴﺲ ﺑﻮﺩ؛ ﻳﻌﻨﻰ ﺍﻧﮕﻠﻴﺴــﻰﻣﺬﺍﻕ ﻭ ﺍﻧﮕﻠﻴﺴﻰﻣﺰﺍﺝ ﻛﻪ‬

‫ﻋﻠــﺖ ﺍﻧﺤﺮﺍﻑ ﻣﺸــﺮﻭﻃﻪ‬ ‫ﺑﻴﺸﺘﺮ ﺑﻪﺧﺎﻃﺮ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ‬ ‫ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺍﻧﮕﻠﻴﺲ ﺑﻮﺩ‪.‬‬


‫‪ 60‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺑﻪﺷﺪﺕ ﻓﺮﻳﻔﺘﻪ ﻭ ﺩﻟﺒﺎﺧﺘﺔ ﻏﺮﺏ ﺑﻮﺩﻧﺪ‪» .‬ﻣﺤﻤﺪﻋﻠﻰ ﻓﺮﻭﻏﻰ«‪ 38‬ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺩﺭﺱﻫﺎﻯ ﺗﺎﺭﻳﺨﺶ ﺑﻪ‬ ‫ﺷــﺎﮔﺮﺩﺍﻧﺶ ﻣﻰﮔﻮﻳﺪ؛ ﺷﻤﺎ ﻫﻴﭻﻭﻗﺖ »ﺳﺮﺩﺍﺭﻯ«* ﺑﻪ ﺧﻴﺎﻁ ﺩﺍﺩﻩﺍﻳﺪ ﻛﻪ ﺑﺮﺍﻳﺘﺎﻥ ﺑﺪﻭﺯﺩ؟ ﻣﻰﮔﻮﻳﻨﺪ؛‬ ‫ﺑﻠﻪ‪ ،‬ﺩﺍﺩﻩﺍﻳﻢ‪ .‬ﻣﻰﮔﻮﻳﺪ؛ ﻭﻗﺘﻰ ﺳﺮﺩﺍﺭﻯ ﺭﺍ ﺍﺯ ﺧﻴﺎﻁ ﻣﻰﮔﻴﺮﻳﺪ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﻣﻰﺁﻳﻴﺪ‪ ،‬ﺁﻳﺎ ﺁﺳﺘﻴﻦ ﺳﺮﺩﺍﺭﻯ‬ ‫ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ ﻭ ﺑﺎﻻ ﻭ ﭘﺎﻳﻴﻦ ﻣﻰﺭﻭﺩ؟ ﻣﻰﮔﻮﻳﻨﺪ؛ ﻧﻪ‪ .‬ﻣﻰﮔﻮﻳﺪ؛ ﺗﺎ ﻛِﻰ؟ ﺗﺎ ﻭﻗﺘﻰ ﻛﻪ ﺷﻤﺎ ﺩﺳﺘﺘﺎﻥ‬ ‫ﺭﺍ ﺩﺭ ﺩﺍﺧﻞ ﺁﺳــﺘﻴﻦ ﺑﻜﻨﻴﺪ‪ .‬ﻭﻗﺘﻰ ﺷــﻤﺎ ﺩﺳــﺘﺘﺎﻥ ﺭﺍ ﺩﺭ ﺁﺳــﺘﻴﻦ ﻛﺮﺩﻳﺪ‪ ،‬ﺁﻥﻭﻗﺖ ﺍﻳﻦ ﺁﺳﺘﻴﻦ‪ ،‬ﺑﺎﻻ‬ ‫ﻣﻰﺭﻭﺩ ﻭ ﭘﺎﻳﻴﻦ ﻣﻰﺁﻳﺪ؛ ﺍﻧﮕﻠﻴﺲ ﻫﻢ ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳــﺖ! ﺷــﻤﺎ ﺍﻳﺮﺍﻧﻲﻫﺎ ـﻧﻤﻰﮔﻮﻳﺪ ﻣﺎ ﺍﻳﺮﺍﻧﻲﻫﺎ!ـ‬ ‫ﺑﺪﻭﻥ ﺍﻧﮕﻠﻴﺲ‪ ،‬ﻫﻴﭻﭼﻴﺰ ﻧﻴﺴﺘﻴﺪ‪ .‬ﺍﻧﮕﻠﻴﺲ‪ ،‬ﻣﺜﻞ ﺩﺳﺘﻰ ﺩﺭ ﺩﺍﺧﻞ ﺍﻳﻦ ﺁﺳﺘﻴﻦ ﺧﺎﻟﻰ ﺍﺳﺖ؛ ﺷﻤﺎ ﭼﻪ‬ ‫ﻫﺴﺘﻴﺪ‪ .‬ﺗﻘﻰﺯﺍﺩﻩ ﺩﺭ ﻫﻤﺎﻥﻭﻗﺖ ﺩﺭ ﻣﻘﺎﻟﻪﺍﻯ ـﻇﺎﻫﺮﺍً ﺩﺭ ﻣﺠﻠﺔ ﻛﺎﻭﻩـ ﻣﻰﮔﻮﻳﺪ؛ ﺍﺯ ﺟﻤﻠﺔ ﺑﺰﺭگﺗﺮﻳﻦ‬ ‫ﺍﺷــﺘﺒﺎﻫﺎﺕ‪ ،‬ﻳﻜﻰ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺍﻳﺮﺍﻧﻰ ﺑﻪ ﻓﻜﺮ ﺍﺧﺘﺮﺍﻉ ﺑﻴﻔﺘﺪ! ﺍﺧﺘﺮﺍﻉ ﻧﻜﻨﻴﺪ‪ ،‬ﺍﺧﺘﺮﺍﻉ ﻏﻠﻂ ﺍﺳــﺖ‪.‬‬ ‫ﻫﻤﺎﻥﻛﺎﺭﻯ ﻛﻪ ﻓﺮﻧﮕﻲﻫﺎ ﻛﺮﺩﻧﺪ‪ ،‬ﺟﺰﺋﻰ ﻭ ﻛﻠﻰ! ﺑﻌﺪ ﺍﺯ ﻣﻘﺪﺍﺭﻯ ﻣﻰﮔﻮﻳﺪ؛ ﺧﻼﺻﺔ ﻧﻈﺮ ﻣﻦ ـﻫﻤﺎﻥ‬ ‫ﺟﻤﻠﺔ ﻣﻌﺮﻭﻑـ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ‪» :‬ﺍﻳﺮﺍﻧﻰ ﺑﺎﻳﺪ ﻇﺎﻫﺮﺍً‪ ،‬ﺑﺎﻃﻨ ًﺎ‪ ،‬ﺟﺴــﻤ ًﺎ ﻭ ﺭﻭﺣ ًﺎ ﻓﺮﻧﮕﻰﻣﺂﺏ ﺷﻮﺩ!« ﺩﻳ ِﺪ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻨﻄﻖ ﺍﻭﺳــﺖ ﻭ ﺍﻳﻦ ﺍﺣﺴﺎﺱ ﻭ ﺍﻳﻤﺎﻥ ﺍﻭﺳﺖ‪ .‬ﺍﺗﻔﺎﻗ ًﺎ ﺑﻪ ﻧﻈﺮ‬ ‫ﺑﻨﺪﻩ‪ ،‬ﺗﻘﻰﺯﺍﺩﻩ ﺍﺯ ﺁﻥ ﺁﺩﻡﻫﺎﻯ ﺧﻴﻠﻰ ﻧﺎﺑﺎﺏ ﻧﻴﺴــﺖ؛ ﺑﺎﻻﺧﺮﻩ ﻳﻚ ﭼﻴﺰﻛﻰ ﺩﺭ ﺍﻭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻧﻬﺎﻳﻰ‬ ‫ﻛــﻪ ﺑﻌﺪﻫﺎ ﺁﻣﺪﻧﺪ‪ ،‬ﺁﻥ ﻧﺴــﻞﻫﺎﻯ ﺑﻌﺪﻯ‪ ،‬ﺑﻪﻣﺮﺍﺗﺐ ﺑﺪﺗﺮ ﺍﺯ ﺍﻭ ﺑﻮﺩﻧــﺪ‪ .‬ﻓﺮﻭﻏﻰ ﻫﻢ ﻫﻤﻴﻦﻃﻮﺭ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﻳﻚ ﺩﻭﺭﻩ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﺰﺭگﺗﺮﻳﻦ ﺟﺮﻡﻫﺎ ﺭﺍ ﻣﺮﺗﻜﺐ ﺷــﺪﻧﺪ؛ ﻳﻌﻨﻰ ﺍﻧﮕﻠﻴﺴــﻲﻫﺎ ﺭﺿﺎﺧﺎﻥ ﺭﺍ ﻓﻘﻂ ﺑﻪ‬ ‫ﺧﺎﻃﺮ ﺍﻳﻨﻜﻪ ُﻗﻠﺪﺭ ﺑﻮﺩ‪ ،‬ﻳﻌﻨﻰ ﻛﺴــﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺁﻥ ﺍﻭﺿﺎﻉ ﺍﻳﺮﺍﻥ ﻣﻰﺗﻮﺍﻧﺴــﺖ ﻫﻤﺔ ﺳﺮﺟﻨﺒﺎﻥﻫﺎﻳﻰ‬ ‫ﺭﺍ ﻛﻪ ﻣﻤﻜﻦ ﺑﻮﺩ ﻋﻠﻴﻪ ﺳﻴﺎﺳــﺖ ﺍﻧﮕﻠﻴﺲ ﺣﻀﻮﺭﻯ ﺩﺍﺷــﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺳﺮﻛﻮﺏ ﻛﻨﺪ؛ ﺯﻳﺮ ﻧﻈﺮ ﮔﺮﻓﺘﻨﺪ‪.‬‬ ‫ﺍﻭ ﺭﺍ ﺁﻭﺭﺩﻧﺪ ﻭ ﺣﻜﻮﻣﺖ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻧﺪ‪ .‬ﺑﻌﺪ ﺍﻳﻦ ﺁﻗﺎﻳﺎﻥ‪ ،‬ﺍﻳﺪﺋﻮﻟﻮگﻫﺎ ﻭ ﺗﺌﻮﺭﻳﺴــﻴﻦﻫﺎﻯ ﺳﻴﺎﺳــﻰ ﻭ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺁﻥ ﺣﻜﻮﻣﺖ ﺷﺪﻧﺪ ﻭ ﻛﻤﺎﻝ ﺧﺪﻣﺖ ﺭﺍ ﻛﺮﺩﻧﺪ! ﻫﻤﻴﻦ ﺗﻘﻰﺯﺍﺩﻩ‪ ،‬ﻫﻤﻴﻦ ﻣﺤﻤﺪ ﻋﻠﻰ ﻓﺮﻭﻏﻰ‬ ‫ﻭ ﺩﻳﮕﺮﺍﻥ ﻭ ﺩﻳﮕﺮﺍﻥ‪.‬‬ ‫ﻳﻚ ﻛﺸــﻮﺭ‪ ،‬ﺍﺯ ﺍﺳﺎﺗﻴﺪ‪ ،‬ﺍﺯ ﻧﻮﻳﺴــﻨﺪﮔﺎﻥ ﻭ ﺍﺯ ﻣﺘﻔﻜﺮﺍﻧﻰ ﻛﻪ‬ ‫ﺩﻭﺭﺓ ﺭﺿﺎﺧﺎﻥ‪ ،‬ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺩﺭﺟﺔ ِ‬ ‫‪78/12/23‬‬

‫ﺩﺭ ﺩﻭﺭﺓ ﺭﺿﺎﺧﺎﻥ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ‬ ‫ﺩﺭﺟﺔ ﻳﻚ ﻛﺸﻮﺭ ﺩﺭ ﺧﺪﻣﺖ ﺍﻭ‬ ‫ﻗﺮﺍﺭﮔﺮﻓﺘﻨﺪ‪.‬‬

‫ﺟــﺰﻭ ﺯﺑﺪﮔﺎﻥ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺧﺪﻣﺖ ﺭﺿﺎﺧﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨــﺪ؛ ﺭﺿﺎﺧﺎﻧﻰ ﻛﻪ ﺍﺯ ﻓﺮﻫﻨﮓ‬ ‫ﻭ ﻣﻌﺮﻓــﺖ ﺑﻮﻳــﻰ ﻧﺒﺮﺩﻩ ﺑــﻮﺩ‪ .‬ﺩﻓﺎﻉ ﺍﻳﻨﻬــﺎ ﺍﺯ ﺭﺿﺎﺧﺎﻥ‪ ،‬ﻫﻴﭻ ﻭﺟﻬﻰ ﻧﺪﺍﺷــﺖ؛ ﻧﻪ ﺑﺎﺳــﻮﺍﺩ ﺑﻮﺩ‪،‬‬ ‫ﻧــﻪ ﻓﺮﻫﻨﮕﻰ ﺑﻮﺩ‪ ،‬ﻧﻪ ﻣﻠﻰ ﺑﻮﺩ؛ ﻫﻤﻪ ﻣﻰﺩﺍﻧﺴــﺘﻨﺪ ﻛﻪ ﺳﻴﺎﺳــﺖﻫﺎﻯ ﺍﻧﮕﻠﻴﺴﻲﻫﺎﺳــﺖ ﻛﻪ ﺍﺟﺮﺍ‬ ‫ﻣﻰﺷــﻮﺩ‪ .‬ﺧﻮﺩ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻣﻰﺩﻳﺪﻧﺪ ﻛﻪ ﺍﻧﮕﻠﻴﺴﻲﻫﺎ ﺭﺿﺎﺧﺎﻥ ﺭﺍ ﺁﻭﺭﺩﻧﺪ‪ ،‬ﺑﺮﻛﺸﻴﺪﻧﺪ‪ ،‬ﺑﻪ ﻗﺪﺭﺕ‬ ‫ﺭﺳــﺎﻧﺪﻧﺪ‪ ،‬ﺳــﻠﻄﻨﺖ ﺍﻭ ﺭﺍ ﺗﻘﻮﻳﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﻣﻘﺪﻣﺎﺗﺶ ﺭﺍ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻧﺪ‪ ،‬ﻣﻮﺍﻧﻌﺶ ﺭﺍ ﻧﺎﺑﻮﺩ ﻛﺮﺩﻧﺪ ﻭ‬ ‫ﺟــﺎﺩﻩ ﺭﺍ ﺑﺮﺍﻯ ﺍﻭ ﺻﺎﻑ ﻧﻤﻮﺩﻧــﺪ‪ .‬ﺩﺭ ﺁﻥﻣﻮﻗﻊ‪ ،‬ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‪ ،‬ﺍﻳﺪﺋﻮﻟﻮگﻫﺎﻯ ﺣﻜﻮﻣﺖ ﻛﻮﺩﺗﺎﻳﻰ‬ ‫ﺭﺿﺎﺧﺎﻧــﻰ ﺷــﺪﻧﺪ‪ .‬ﻫﺮ ﻛﺎﺭﻯ ﻛﻪ ﺍﻭ ﺧﻮﺍﺳــﺖ ﺑﻜﻨﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﺍﻳﺪﺋﻮﻟــﻮژﻯ ﻭ ﺯﻳﺮﺑﻨﺎﻯ ﻓﻜﺮﻱﺍﺵ ﺭﺍ‬ ‫ﻓﺮﺍﻫﻢ ﻣﻰﻧﻤﻮﺩﻧﺪ ﻭ ﺑﺮﺍﻳﺶ ﻣﺠﻮﺯ ﺩﺭﺳــﺖ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫* ﺟﺎﻣﺔ ﭼﻴﻦﺩﺍﺭ ﻣﺮﺩﺍﻧﻪ ﻛﻪ ﺭﻭﻯ ﻟﺒﺎﺱ ﭘﻮﺷﻴﺪﻩ ﻣﻰﺷﺪ ﻭ ﺗﺎ ﺯﻳﺮ ﺯﺍﻧﻮ ﻣﻰﺭﺳﻴﺪ‪.‬‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪61‬‬ ‫ِ‬

‫ﻣﻦ ﺩﻭﺳﺖ ﺩﺍﺭﻡ ﺍﻳﻦ ﺑﺤﺚ ﺭﺍ ﻧﻪ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻚ ﻣﺴﺆﻭﻝ‪ ،‬ﺑﻠﻜﻪ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻚ ﺭﻭﺣﺎﻧﻰ ﻭ ﻳﻚ ﻃﻠﺒﻪ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺯﻣﺎﻥ ﺧﻮﺩﻡ ﮔﺬﺭﺍﻧﺪﻩﺍﻡ ﻭ ﺑﺎ ﺧﻴﻠﻰ‬ ‫ﻭ ﺑﻪﻋﻨﻮﺍﻥ ﻛﺴﻰﻛﻪ ﺗﻘﺮﻳﺒ ًﺎ ﻫﻤﺔ ﺟﻮﺍﻧﻴﻢ ﺭﺍ ﺩﺭ ﻓﻀﺎﻯ‬ ‫ِ‬ ‫ﺍﺯ ﺍﻳﻦ ﭼﻬﺮﻩﻫﺎﻯ ﻣﻌﺮﻭﻑ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺍﻳﺮﺍﻥ‪ ،‬ﻳﺎ ﺍﺯ ﻧﺰﺩﻳﻚ ﺁﺷﻨﺎ ﺑﻮﺩﻩﺍﻡ‪ ،‬ﻳﺎ ﺑﺎ ﺁﺛﺎﺭﺷﺎﻥ ﺁﺷﻨﺎ ﺑﻮﺩﻩﺍﻡ ﻭ‬ ‫ﺩﺭﺳــﺖ ﺁﻧﻬﺎ ﺭﺍ ﻣﻰﺷﻨﺎﺳﻢ ـﺍﺯ ﺷﺎﻋﺮﺷﺎﻥ‪ ،‬ﻧﻮﻳﺴﻨﺪﻩﺷﺎﻥ‪ ،‬ﻫﻨﺮﻣﻨﺪﺷﺎﻥـ ﻣﻄﺮﺡ ﻛﻨﻢ ﻭ ﺑﺎ ﺷﻤﺎ ﺣﺮﻑ‬ ‫ﺑﺰﻧﻢ‪ .‬ﺩﻟﻢ ﻣﻰﺧﻮﺍﻫﺪ ﺷــﻤﺎ ﺟﻮﺍﻧﺎﻥ ﺍﻳﻦ ﺩﻭﺭﻩ‪ ،‬ﻗﺪﺭﻯ ﻓﻀﺎﻯ ﻓﺮﻫﻨﮓ ﻛﺸﻮﺭﺗﺎﻥ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ؛ ﭼﻮﻥ‬ ‫ﺷــﻤﺎ ﺟﺰﻭ ﻗﺸﺮﻫﺎﻯ ﺭﻭﺷﻨﻔﻜﺮ ﻫﺴــﺘﻴﺪ‪ .‬ﺑﺒﻴﻨﻴﺪ ﻛﺠﺎ ﻗﺮﺍﺭ ﺩﺍﺭﻳﺪ‪ ،‬ﭼﻪ ﺑﻮﺩﻩ ﻭ ﭼﻪ ﺷﺪﻩ ﻭ ﻣﻰﺧﻮﺍﻫﻨﺪ‬ ‫ﭼﻪ ﺑﺸﻮﺩ‪ .‬ﻣﺎﻳﻠﻢ ﺷﻤﺎ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﺗﻮﺟﻪ ﻛﻨﻴﺪ‪.‬‬ ‫ﺩﺭ ﺩﻭﺭﺓ ﺑﻌﺪ ﺍﺯ ﺭﻓﺘﻦ ﺭﺿﺎﺧﺎﻥ ﻭ ﺑﻌﺪ ﺍﺯ ﺷــﻬﺮﻳﻮﺭ ﺑﻴﺴــﺖ ـﻛﻪ ﺣﻜﻮﻣﺖ ﻋﺠﻴﺐ ﻭ ﻏﺮﻳﺒﻰ ﺩﺭ ﺁﻥ‬ ‫ﺯﻣﺎﻥ ﺗﺸــﻜﻴﻞ ﺷﺪﻩ ﺑﻮﺩـ ﺑﺨﺸﻰ ﺍﺯ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺑﻪ »ﺣﺰﺏ ﺗﻮﺩﻩ«‪ 39‬ﭘﻴﻮﺳﺘﻨﺪ ﻛﻪ ﺍﺗﻔﺎﻗ ًﺎ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﺻﺎﺩﻕﺗﺮﻳﻦ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺍﺯ ﺍﻳﻨﻬﺎ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻪ ﺣﺰﺏ ﺗﻮﺩﻩ ﭘﻴﻮﺳــﺘﻨﺪ؛ ﺍﮔﺮﭼﻪ ﺑﻪ ﺷــﻮﺭﻭﻯ ﻭﺍﺑﺴﺘﻪ‬ ‫ﺑﻮﺩﻧﺪ‪ .‬ﺁﻥﻭﻗﺖ ﺧﻮﺩﺷــﺎﻥ ﻫﻢ ﺍﻋﺘﺮﺍﻑ ﺩﺍﺷﺘﻨﺪ؛ ﻫﻤﻪﺷﺎﻥ ﻫﻢ ﻗﺒﻮﻝ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺑﻪ ﺷﻮﺭﻭﻯ ﻭﺍﺑﺴﺘﻪ‬ ‫ﺑﻮﺩﻧﺪ‪ .‬ﺷﻮﺭﻭﻱﻫﺎ ﺩﺭ ﺍﻳﺠﺎﺩ ﻭ ﭘﺸﺘﻴﺒﺎﻧﻰ ﺍﻳﻨﻬﺎ ﻧﻘﺶ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﻳﻨﻬﺎ ﻣﺜﻞ ﺳﺘﻮﻥﭘﻨﺠﻢ ﺷﻮﺭﻭﻱﻫﺎ ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ ﻋﻤﻞ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫‪40‬‬ ‫ﺷﻤﺎ ﺑﻪ ﺧﺎﻃﺮﺍﺕ »ﻛﻴﺎﻧﻮﺭﻯ« ﻭ ﺩﻳﮕﺮ ﺭﺅﺳﺎﻯ ﺗﻮﺩﻩﺍﻱﻫﺎ ﻛﻪ ﺩﺭ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﮔﻴﺮ ﺍﻓﺘﺎﺩﻧﺪ‬ ‫ﻧﮕﺎﻩ ﻛﻨﻴﺪ‪ .‬ﺧﺎﻃﺮﺍﺕ ﺍﻳﻨﻬﺎ ﭼﺎپ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﺯ ﭘﻨﺠﺎﻩ ﺳــﺎﻝ ﻗﺒﻞ‪ ،‬ﺷﺼﺖ ﺳــﺎﻝ ﻗﺒﻞ ﺻﺤﺒﺖ‬ ‫ﻣﻰﻛﻨﻨﺪ‪ .‬ﺑﺎ ﺁﻧﻜﻪ ﺍﻳﻨﻬﺎ ﺷــﺎﻳﺪ ﻫﻤﺔ ﺣﻘﺎﻳﻖ ﺭﺍ ﻫﻢ ﻧﻤﻰﺧﻮﺍﺳــﺘﻨﺪ ﺑﮕﻮﻳﻨﺪ‪ ،‬ﺍﻣﺎ ﻛﺎﻣ ً‬ ‫ﻼ ﺍﺯ ﮔﻮﺷــﻪ ﻭ‬ ‫ﻛﻨﺎﺭ ﺣﺮﻑﻫﺎﻳﺸــﺎﻥ ﻣﺸﺨﺺ ﻣﻰﺷــﻮﺩ ﻛﻪ ﺁﻥﺭﻭﺯ ﺣﻘﻴﻘﺖ ﺣﺰﺏ ﺗﻮﺩﻩ ﭼﻪ ﺑﻮﺩ‪ .‬ﺩﺭﻋﻴﻦﺣﺎﻝ‪ ،‬ﺑﺎﺯ‬ ‫ﺻﺎﺩﻕﺗﺮﻳــﻦ ﻭ ﻣﺨﻠﺺﺗﺮﻳﻦ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺩﺭ ﻫﻤﻴﻦ ﻣﺠﻤﻮﻋﻪ ﺟﻤﻊ ﺷــﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﻣﺮﺣــﻮﻡ »ﺟﻼﻝ ﺁﻝﺍﺣﻤﺪ«‪ 41‬ﺑﻮﺩ ﻛــﻪ ﺟﺰﻭ ﺣﺰﺏ ﺗﻮﺩﻩ ﺑﻮﺩ‪» .‬ﺧﻠﻴﻞ ﻣﻠﻜﻰ«‪ 42‬ﻭ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺍﻭﻝ ﺩﺭ‬ ‫ﺣﺰﺏ ﺗﻮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫‪77/2/22‬‬ ‫ﺍﻟﺒﺘﻪ ﺩﺭ ﻧﻬﺎﻳﺖ‪ ،‬ﭘﺪﻳﺪﻩﺍﻯ ﺑﻪ ﻧﺎﻡ ﭘﺪﻳﺪﺓ ﺗﻮﺑﺔ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻣﻦ ﻣﻈﻬﺮ ﺗﻮﺑﺔ ﺭﻭﺷﻨﻔﻜﺮﻯ‬ ‫ﺭﺍ ﻣﺮﺣﻮﻡ ﺁﻝﺍﺣﻤﺪ ﻭ ﻣﺮﺣﻮﻡ »ﺩﻛﺘﺮ ﻋﻠﻰ ﺷﺮﻳﻌﺘﻰ«‪ 43‬ﻣﻰﺩﺍﻧﻢ‪ .‬ﺁﻧﻬﺎ ﻭﺍﻗﻌ ًﺎ ﺗ ّﻮﺍﺑﻴﻦ ﻣﺤﻴﻂ ﺭﻭﺷﻨﻔﻜﺮﻯ‬ ‫ﻫﺴﺘﻨﺪ ﻛﻪ ﺁﻥﻭﻗﺖ‪ ،‬ﺯﺑﺎﻥ ﺑﻪ ﺍﻧﺘﻘﺎﺩ ﺑﺎﺯ ﻛﺮﺩﻧﺪ؛ ﺍﻧﺘﻘﺎﺩﻫﺎﻳﻰ ﻛﻪ ﺧﻴﻠﻲﻫﺎ ﻧﻤﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻧﻤﻰﺩﺍﻧﻨﺪ‪ .‬ﺩﺭ‬ ‫ﺳــﺎﻝ ‪ 1347‬ـﺳــﺎﻝ ﺁﺧﺮ ﻋﻤﺮ ﺟﻼﻝ ﺁﻝﺍﺣﻤﺪـ ﺍﻳﺸﺎﻥ ﺑﻪ ﻣﺸﻬﺪ ﺁﻣﺪ ﻭ ﺟﻠﺴﻪﺍﻯ ﺩﺭ ﻣﻨﺰﻝ ﻣﺮﺣﻮﻡ‬ ‫»ﻣﺤﻤﺪﺗﻘﻰ ﺷــﺮﻳﻌﺘﻰ«‪ 44‬ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺍﺯ ﺁﻝﺍﺣﻤﺪ‪ ،‬ﺗﺸــﻜﻴﻞ ﺷــﺪ‪ .‬ﺟﻤﺎﻋﺘﻰ ﺑﻮﺩﻧــﺪ‪ ،‬ﻣﺮﺣﻮﻡ ﺩﻛﺘﺮ‬ ‫ﺷــﺮﻳﻌﺘﻰ ﻫﻢ ﺑﻮﺩ‪ ،‬ﺍﺯ ﻣﺎ ﻫﻢ ﺩﻋﻮﺕ ﻛﺮﺩﻧﺪ؛ ﭼﻨﺪ ﻧﻔﺮﻯ ﺭﻓﺘﻴﻢ‪ .‬ﺩﻭ‪ ،‬ﺳــﻪ ﺳﺎﻋﺖ ﺩﺭ ﺁﻧﺠﺎ ﺑﺤﺚﻫﺎﻯ‬ ‫ﮔﻮﻧﺎﮔﻮﻧﻰ ﺑﻮﺩ‪ 77/12/23.‬ﺩﺭ ﺟﻠﺴــﻪ ﺍﺯ ﺍﻳﻦ ﺣﺮﻑﻫﺎ ﺧﻴﻠﻰ ﮔﺬﺷــﺖ‪ .‬ﺍﺣﺘﻤﺎﻝ ﻣﻰﺩﻫﻢ ﺧﻮﺩﻡ ﺷــﻨﻴﺪﻩ‬ ‫ﺑﺎﺷﻢ‪ ،‬ﺍﺣﺘﻤﺎﻝ ﻫﻢ ﻣﻰﺩﻫﻢ ﻛﺴﻰ ﺍﺯ ﻣﺮﺣﻮﻡ ﺟﻼﻝ ﺷﻨﻴﺪﻩ ﺑﻮﺩ ﻭ ﺑﺮﺍﻯ ﻣﻦ ﻧﻘﻞ ﻣﻰﻛﺮﺩ‪ .‬ﻣﻰﮔﻔﺖ‬ ‫ﻣــﺎ ﺩﺭ ﺍﺗﺎﻕﻫﺎﻯ ﺣﺰﺏ ﺗــﻮﺩﻩ‪ ،‬ﻣﺮﺗﺐ ﺍﺯ ﺍﻳﻦ ﺍﺗﺎﻕ ﺑﻪ ﺁﻥ ﺍﺗﺎﻕ ﺟﻠــﻮ ﺭﻓﺘﻴﻢ ـﻣﻨﻈﻮﺭﺵ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ‬ ‫ﻣﺮﺍﺣﻞ ﺣﺰﺑﻰ ﺭﺍ ﻃﻰ ﻛﺮﺩﻳﻢـ ﻭ ﺑﻪ ﺟﺎﻳﻰ ﺭﺳــﻴﺪﻳﻢ ﻛﻪ ﺩﻳﺪﻳﻢ ﺍﺯ ﭘﺸــﺖ ﺩﻳﻮﺍﺭ ﺻﺪﺍ ﻣﻰﺁﻳﺪ؛ ﮔﻔﺘﻴﻢ‬

‫ﺩﺭ ﺩﻭﺭﺓ ﺑﻌــﺪ ﺍﺯ ﺭﺿﺎﺧــﺎﻥ‪،‬‬ ‫ﺑﺨﺸﻰ ﺍﺯ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺑﻪ‬ ‫ﺣﺰﺏ ﺗﻮﺩﻩ ﭘﻴﻮﺳﺘﻨﺪ‪.‬‬

‫ﻣﺮﺣﻮﻡ ﺁﻝﺍﺣﻤــﺪ ﻭ ﻣﺮﺣﻮﻡ‬ ‫ﺷــﺮﻳﻌﺘﻰ ﻣﻈﻬــﺮ ﺗﻮﺑــﺔ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﻫﺴﺘﻨﺪ‪.‬‬


‫‪ 62‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺁﻧﺠﺎ ﻛﺠﺎﺳــﺖ؟ ﮔﻔﺘﻨﺪ ﺍﻳﻨﺠﺎ ﻣﺴﻜﻮ ﺍﺳــﺖ! ﮔﻔﺘﻴﻢ ﻣﺎ ﻧﻴﺴﺘﻴﻢ؛ ﺑﺮﮔﺸــﺘﻴﻢ‪ .‬ﻳﻌﻨﻰ ﺑﻪ ﻣﺠﺮﺩ ﺍﻳﻨﻜﻪ‬ ‫ﺩﺭ ﺳﻠﺴــﻠﻪﻣﺮﺍﺗﺐ ﺣﺰﺑﻰ ﺍﺣﺴــﺎﺱ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﻭﺍﺑﺴﺘﺔ ﺑﻪ ﺧﺎﺭﺝ ﺍﺳﺖ‪ ،‬ﮔﻔﺘﻨﺪ ﻣﺎ ﺩﻳﮕﺮ ﻧﻴﺴﺘﻴﻢ‪.‬‬ ‫ﺑﻴﺮﻭﻥ ﺁﻣﺪﻧﺪ ﻭ ﺑﺎ ﺧﻠﻴﻞ ﻣﻠﻜﻰ ﻭ ﺟﻤﺎﻋﺘﻰ ﺩﻳﮕﺮ‪» ،‬ﻧﻴﺮﻭﻯ ﺳــﻮﻡ«‪ 45‬ﺭﺍ ﺩﺭﺳــﺖ ﻛﺮﺩﻧﺪ؛ ﻣﺨﻠﺺﻫﺎ‬ ‫ﺁﻧﺠﺎ ﺑﻮﺩﻧﺪ‪ 77/2/22 .‬ﻳﻚ ﻭﻗﺘﻰ ﻫﻢ ﺍﻳﻦ ﺭﺍ ﮔﻔﺘﻪﺍﻡ ﻭ ﻗﺎﻋﺪﺗ ًﺎ ﺛﺒﺖ ﺷــﺪﻩ ﺍﺳــﺖ ﻛﻪ ﺟﻼﻝ ﺁﻝﺍﺣﻤﺪ‪ ،‬ﻳﺎ‬

‫ﺷــﺮﻳﻌﺘﻰ ﺟﻤﻠﻪﺍﻯ ﺭﺍ ﮔﻔﺖ؛ ﮔﻔﺖ‪ :‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻣﺎ ﺍﺯ ﺍﻭﻝ ﻣﺸﺮﻭﻃﻪ ﺗﺎﻛﻨﻮﻥ ـﺗﺎ ﺳﺎﻝ ﭼﻬﻞﻭﻫﻔﺖـ‬ ‫ﺩﻭ ﺗﺮﺟﻤــﺔ ﺧــﻮﺏ ﺑﻪﻭﺟﻮﺩ ﻧﻴﺎﻭﺭﺩﻩﺍﻧﺪ! ﺑﻨﺪﻩ ﺗﻌﺠﺐ ﻛﺮﺩﻡ‪ ،‬ﮔﻔﺘــﻢ ﺩﻭ ﺗﺮﺟﻤﺔ ﺧﻮﺏ؟! ﮔﻔﺘﻨﺪ ﺑﻠﻪ؛‬ ‫ﺩﻭ ﺗﺮﺟﻤﺔ ﺧﻮﺏ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺑﺒﻴﻨﻴﺪ ﻳﻚ ﺭﻭﺷــﻨﻔﻜ ِﺮ ﺍﺳﺘﺎﻧﺪﺍﺭ ِﺩ ﭘﺬﻳﺮﻓﺘﻪﺷﺪﻩ‪ ،‬ﻗﻀﺎﻭﺗﺶ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬

‫ﺑﺴــﻴﺎﺭﻯ ﺍﺯ ﺭﻭﺷــﻨﻔﻜﺮﺍﻧﻰ‬ ‫ﻛــﻪ ﻣﻮﺭﺩ ﻏﻀﺐ ﺩﺳــﺘﮕﺎﻩ‬ ‫ﭘﻬﻠــﻮﻯ ﺑﻮﺩﻧﺪ ﺑﻪ ﻫﻤﻜﺎﺭﺍﻥ‬ ‫ﻣﻄﻴﻊ ﺩﺳﺘﮕﺎﻩ ﺗﺒﺪﻳﻞ ﺷﺪﻧﺪ‪.‬‬

‫ﻧﻈــﺮ ﺁﻝﺍﺣﻤــﺪ ﺩﺭﺑــﺎﺭﺓ‬ ‫ﻣﺸﺨﺼﺎﺕ ﺭﻭﺷﻨﻔﻜﺮ‬

‫ﺣﺘــﻰ ﺩﺭ ﻣﺤﻴــﻂ ﺗﺮﺟﻤﻪ‪ ،‬ﺗﺮﺟﻤﺔ ﺧﻮﺏ ﻫﻢ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻛﺎﺭ ﺧﻮﺏ ﻫــﻢ ﺗﺤﻮﻳﻞ ﻧﺪﺍﺩﻧﺪ‪ .‬ﺗﻨﻬﺎ ﻛﺎﺭﻯ‬ ‫ﻛﻪ ﻛﺮﺩﻧﺪ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺧﺪﻣﺖ ﺗﺴــﻠﻂ ﺑﻴﺸــﺘﺮ ﺍﻧﮕﻠﻴﺴــﻲﻫﺎ ﺑﺮ ﺍﻳﺮﺍﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ ﻭ ﺭﺿﺎﺧﺎﻥ‬ ‫ﺭﺍ ﺗﻘﻮﻳﺖ ﻛﺮﺩﻧﺪ‪.‬‬ ‫‪78/12/23‬‬ ‫ﺍﻳﻦ ﺩﻭﺭﻩ‪ ،‬ﺗﺎ ﺣﺪﻭﺩ ﺩﻭﺭﺍﻥ »ﺩﻛﺘﺮ ﻣﺼ ّﺪﻕ«‪ 46‬ﻭ ﺑﻌﺪ ﺑﻴﺴﺖﻭﻫﺸﺖ ﻣﺮﺩﺍﺩ ‪ 1332‬ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ‪ 77/2/22.‬ﺑﻌﺪ‬ ‫ﺍﺯ ﺑﻴﺴﺖﻭﻫﺸــﺖ ﻣﺮﺩﺍﺩ‪ ،‬ﺍﺯ ﻟﺤﺎﻅ ﻧﺸــﺎﻥﺩﺍﺩﻥ ﺍﻧﮕﻴﺰﻩﻫﺎﻯ ﻳﻚ ﺭﻭﺷﻨﻔﻜﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﻳﻚ ﺩﺳﺘﮕﺎﻩ‬ ‫ﻓﺎﺳــﺪ‪ ،‬ﺳﻜﻮﺕ ﻋﺠﻴﺒﻰ ﺩﺭ ﻓﻀﺎﻯ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻫﺴــﺖ‪ .‬ﺧﻴﻠﻰ ﺍﺯ ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﺩﻫﺔ ﺑﻴﺴﺖ ﻣﻮﺭﺩ‬ ‫ﻏﻀﺐ ﺩﺳﺘﮕﺎﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﺩﻫﺔ ﺳﻰ ﺑﻪ ﻫﻤﻜﺎﺭﺍﻥ ﻣﻄﻴﻊ ﺩﺳﺘﮕﺎﻩ ﺗﺒﺪﻳﻞ ﺷﺪﻧﺪ‪ .‬ﺁﻝﺍﺣﻤﺪ‬ ‫ﺩﺭ ﻛﺘﺎﺏ »ﺩﺭ ﺧﺪﻣﺖ ﻭ ﺧﻴﺎﻧﺖ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ«‪ ،‬ﺍﺯ ﻫﻤﻴﻦ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺩﻫﺔ ﺳــﻰ ﺣﺮﻑ ﻣﻰﺯﻧﺪ‪.‬‬ ‫ﺁﻝﺍﺣﻤﺪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺩﺭ ﺳﺎﻝ ﭼﻬﻞﻭﺳﻪ ﺷﺮﻭﻉ ﻛﺮﺩﻩ‪ ،‬ﻛﻪ ﺗﺎ ﺳﺎﻝ ﭼﻬﻞﻭﻫﻔﺖ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‪ .‬ﺳﺎﻝ‬ ‫ﭼﻬﻞﻭﻫﻔﺖ ﻛﻪ ﺁﻝﺍﺣﻤﺪ ﺑﻪ ﻣﺸﻬﺪ ﺁﻣﺪ‪ ،‬ﻣﺎ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﻳﺪﻳﻢ‪ .‬ﺑﻪ ﻣﻨﺎﺳﺒﺘﻰ ﺻﺤﺒﺖ ﺍﺯ ﺍﻳﻦ ﻛﺘﺎﺏ ﺷﺪ‪،‬‬ ‫ﮔﻔﺖ ﻣﺪﺗﻰ ﺍﺳﺖ ﺑﻪ ﻛﺎﺭﻯ ﻣﺸﻐﻮﻟﻢ؛ ﺑﻌﺪ ﻓﻬﻤﻴﺪﻳﻢ ﻛﻪ ﺍﺯ ﺳﺎﻝ ﭼﻬﻞﻭﺳﻪ ﻣﺸﻐﻮﻝ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻮﺩﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻭ ﺍﺯ ﻣﺎ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﺧﺎﺻﻰ ﻣﻄﺎﻟﺒﻰ ﻣﻰﺧﻮﺍﺳﺖ‪ ،‬ﻛﻪ ﻓﻜﺮ ﻣﻰﻛﺮﺩ ﻣﺎ ﺍﺯ ﺁﻧﻬﺎ ﺍﻃﻼﻉ ﺩﺍﺭﻳﻢ‪.‬‬ ‫ﺁﻧﺠﺎ ﺑﻮﺩ ﻛﻪ ﻣﺎ ﻓﻬﻤﻴﺪﻳﻢ ﺍﻭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﻣﻰﻧﻮﻳﺴــﺪ‪ .‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻌﺪ ﺍﺯ ﻓﻮﺗﺶ ﻣﻨﺘﺸــﺮ ﺷﺪ‪ .‬ﻳﻌﻨﻰ‬ ‫ﻛﺘﺎﺏ ﺻﺪﺩﺭﺻﺪ ﻣﻤﻨﻮﻋﻰ ﻣﺤﺴﻮﺏ‬ ‫ﻛﺘﺎﺑﻰ ﻧﺒﻮﺩ ﻛﻪ ﺩﺭ ﺭژﻳﻢ ﮔﺬﺷــﺘﻪ ﺍﺟﺎﺯﺓ ﭘﺨﺶ ﺩﺍﺷﺘﻪ ﺑﺎﺷــﺪ؛ ِ‬ ‫ﻣﻰﺷﺪ ﻭ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺷﺖ ﭘﺨﺶ ﺷﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻝﺍﺣﻤﺪ ﻣﻮﺍﺿﻊ ﺧﻴﻠﻰ ﺧﻮﺑﻰ ﺭﺍ ﺍﺗﺨﺎﺫ ﻣﻰﻛﻨﺪ‪،‬‬ ‫ﺍﻣﺎ ﺩﺭﻋﻴﻦﺣﺎﻝ ﺷﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﻫﻤﻴﻦ ﺁﻝﺍﺣﻤ ِﺪ ﻣﻌﺘﻘﺪ ﺑﻪ ﻣﺬﻫﺐ ﻭ ﻣﻌﺘﻘﺪ ﺑﻪ ﺳﻨﺖﻫﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻭ‬ ‫ﺑﻮﻣﻰ ﻭ ﺷــﺪﻳﺪﺍً ﭘﺎﻳﺒﻨﺪ ﺑﻪ ﺍﻳﻦ ﺳﻨﺖﻫﺎ ﻭ ﻣﻌﺘﻘﺪ ﺑﻪ ﺯﺑﺎﻥ ﻭ ﺍﺩﺏ ﻓﺎﺭﺳﻰ ﻭ ﺑﻴﮕﺎﻧﻪ ﺍﺯ ﻏﺮﺏ ﻭ ﺩﺷﻤﻦ‬ ‫ﻏﺮﺏﺯﺩﮔﻰ؛ ﺑﺎﺯ ﺩﺭﺑﺎﺭﺓ ﻣﺴﺎﺋﻞ ﺭﻭﺷﻨﻔﻜﺮﻯ‪ ،‬ﺩﺭ ﻫﻤﺎﻥ ﻓﻀﺎﻯ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻏﺮﺑﻰ ﻓﻜﺮ ﻛﺮﺩﻩ‪ ،‬ﺗﺄﻣﻞ‬ ‫ﻛﺮﺩﻩ‪ ،‬ﺣﺮﻑ ﺯﺩﻩ ﻭ ﻗﻀﺎﻭﺕ ﻧﻤﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻨﻜﻪ ﻣﻰﮔﻮﻳﻢ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻴﻤﺎﺭ ﻣﺘﻮﻟﺪ ﺷﺪ‪،‬‬

‫ﻣﻌﻨﺎﻳﺶ ﻫﻤﻴﻦ ﺍﺳﺖ‪ .‬ﺗﺎ ﻫﺮﺟﺎ ﻫﻢ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‪ ،‬ﺑﻴﻤﺎﺭﻯ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺍﻣﺎ ﺍﻳﻦ ﺑﻴﻤﺎﺭﻯ ﭼﻪ ﺑﻮﺩ؛ ﻳﻌﻨﻰ ﻛﺠﺎ ﺑﺮﻭﺯ ﻣﻰﻛﺮﺩ؟ ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﺁﻝﺍﺣﻤﺪ ﺑﺮﺍﻯ ﺷﻤﺎ ﺫﻛﺮ ﻣﻰﻛﻨﻢ‪.‬‬ ‫ﺁﻝﺍﺣﻤﺪ ﺩﺭ ﻣﺸــﺨﺼﺎﺕ ﺭﻭﺷﻨﻔﻜﺮ ﻣﻰﮔﻮﻳﺪ ﻳﻚ ﻣﺸﺨﺼﺎﺕ‪ ،‬ﻣﺸﺨﺼﺎﺕ ﻋﻮﺍﻣﺎﻧﺔ ﺭﻭﺷﻨﻔﻜﺮ ﺍﺳﺖ‪.‬‬ ‫ﺍﻭ ﻣﻰﮔﻮﻳﺪ ﻣﻌﻨﺎﻯ ﻋﻮﺍﻣﺎﻧﻪ ﺍﻳﻦ ﻧﻴﺴــﺖ ﻛﻪ ﻋﻮﺍﻡ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮ ﺭﺍ ﺍﻳﻦﮔﻮﻧﻪ ﺗﺼﻮﺭ ﻣﻰﻛﻨﻨﺪ؛ ﺑﻠﻜﻪ ﺧﻮﺩ‬


‫روشنفکری بیمار ‪63n‬‬ ‫جریان‬ ‫ِ‬

‫روشنفكر هم گاهى همين‌طور فكر می‌كند‪ .‬اين خصوصيات سه تاست؛ اول‪ ،‬مخالفت با مذهب‬ ‫و دين يعنى روش��نفكر لزوم ًا بايس��تى با دين مخالف باش��د‪ .‬دوم‪ ،‬عالقمندى به سنن غربى و‬ ‫اروپارفتگى و اين‌طور چيز‌ها؛ سوم هم درس‌خواندگى‪ .‬اين‪ ،‬برداشت‌هاى عاميانه از روشنفكرى‬ ‫مميزات روش��نفكر اين اس��ت‪ .‬يعنى اگر كسى متدين ش��د‪ ،‬چنانچه عالمة دهر باشد‪،‬‬ ‫اس��ت؛ ّ‬ ‫اول‌هنرمند باشد‪ ،‬بزرگ‌ترين فيلسوف باشد؛ روشنفكر نيست‪ .‬بعد می‌گويد اين سه خصوصيتى‬ ‫كه برداشت عاميانه و خصوصيات عاميانة روشنفكرى است‪ ،‬در حقيقت ساده‌شدة دو خصوصيت‬ ‫ديگرى اس��ت كه با زبان عالمانه يا زبان روش��نفكرى می‌شود آنها را بيان كرد‪ .‬يكى از آن دو‬ ‫خصوصيت‪ ،‬عبارت اس��ت از بى‌اعتنايى به س��نت‌هاى بومى و فرهنگ خودى‪ .‬ديگرى‪ ،‬اعتقاد‬ ‫به جهان‌بينى علمى‪ ،‬رابطة علمى دانش و قضا و قدرى نبودن اینها؛ مثال‌هايى هم می‌زند‪.‬‬ ‫روشنفكرى ساخته و پرداختة فرنگ ـ‌كه اینها آن را از فرنگ‬ ‫اين در حالى است كه در معناى‬ ‫ِ‬ ‫گرفتند و آوردند‌ـ به‌هيچ‌وجه اين مفهوم و اين خط و جهت و اين معنا نيس��ت‪ .‬چرا بايد يك‬ ‫روش��نفكر حتم ًا به س��نت‌هاى بومي‌اش بى‌اعتنا باشد؛ علت چيست؟ روشنفكرى‪ ،‬عبارت است‬ ‫از آن حركتى‪ ،‬شغلى‪ ،‬كار و وضعى كه با فعاليت فكر سر و كار دارد‪ .‬روشنفكر‪ ،‬كسى است كه‬ ‫بيشتر با مغز خودش كار می‌كند‪ ،‬تا با بازويش؛ با اعصاب خودش كار می‌كند‪ ،‬تا با عضالتش؛‬ ‫اين روش��نفكر اس��ت‪ .‬لذا در طبقات روش��نفكرى كه س��پس در فصل‌هاى بعدى كتابش ذكر‬ ‫می‌كند‪ ،‬از شاعر و نويسنده و متفكر و امثال اینها شروع می‌كند‪ ،‬تا به استاد دانشگاه و دانشجو‬ ‫و دبير و معلم و روزنامه‌نگار ـ‌كه آخرين آنها روزنامه‌نگار و خبرنگار است‌ـ می‌رسد‪.‬‬ ‫چرا بايد كس��ى‌كه با تفكر خودش كار می‌كند‪ ،‬لزوم ًا به س��نت‌هاى زادگاه و كش��ور و ميهن و‬ ‫تاريخ خودش بيگانه باش��د‪ ،‬حتی با آنها دش��من باشد؛ يا بايستى با مذهب مخالف باشد‪ .‬پاسخ‬ ‫اي��ن س��ؤال در خالل حرف‌ه��اى خود اين مرحوم‪ ،‬ي��ا بعضى حرف‌هاى ديگ��رى كه در اين‬ ‫زمينه‌‌ها زده ش��ده‪ ،‬به دست می‌آيد‪ .‬علت اين است كه آن‌روزى كه مقولة روشنفكرى‪ ،‬مقولة‬ ‫«انتِلكتوئ ِل»‪ 47‬اول‌بار در فرانسه به‌وجود آمد‪ ،‬اوقاتى بود كه ملت فرانسه و اروپا از قرون وسطى‬ ‫خرافى مس��يحيت را پشت سر انداخته و طرد‬ ‫خشن‬ ‫كليس��ايى سيا ِه‬ ‫مذهب‬ ‫خارج ش��ده بودند؛‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫كرده بودند‪[ .‬مذهبی که] دانش��مند را می ُ‌كش��د‪ ،‬مكتش��ف و مخترع را محاكمه می‌كند‪ ،‬تبعيد‬ ‫می‌كند‪ ،‬نابود می‌كند‪ ،‬كتاب علمى را از بين می‌برد‪ .‬اين بديهى اس��ت كه يك عده انسان‌‪‌‎‬هاى‬ ‫فرزان��ه پيدا ش��وند و آن مذهبى كه اين خصوصيت را داش��ت و از خراف��ات و حرف‌هايى كه‬ ‫هيچ انس��ان خردپس��ندى آن را قبول نمی‌كند‪ُ ،‬پر بود‪ ،‬به كن��ارى بيندازند و به كار‌هاى جديد‬ ‫رو بياورند و دائر×المعارف جديد فرانس��ه را بنويس��ند و كار‌هاى بزرگ علمى را ش��روع كنند‪.‬‬ ‫بديهى اس��ت كه اینها طبيعت كارشان پش��ت‌كردن به آن مذهب بود‪ .‬آن‌وقت روشنفك ِر مقلّد‬ ‫ايرانى در دورة قاجار‪ ،‬كه اول‌بار مقولة انتلكتوئل را وارد كشور كرد و اسم منورالفكر به آن داد‬

‫معن��ای روش��نفکری در‬ ‫فرهنگ غربی‬

‫روش��نفکر در ایران کسی‬ ‫بود که با س��نت‌ها و تاریخ‬ ‫کش��ورش و همچنی��ن با‬ ‫اس�لام و مذهب دش��من‬ ‫باشد‪.‬‬


‫‪ 64‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻭ ﺑﻌﺪ ﺑﻪ ﺭﻭﺷــﻨﻔﻜﺮ ﺑﺎ ﻫﻤﺎﻥ ﺧﺼﻮﺻﻴﺖ ﺿﺪ ﻣﺬﻫﺒﺶ ﺗﺒﺪﻳﻞ ﺷــﺪ‪ ،‬ﺁﻥ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺳــﻼﻡ ﺁﻭﺭﺩ‪.‬‬ ‫ﺍﺳــﻼﻣﻰ ﻛﻪ ﻣﻨﻄﻘﻰﺗﺮﻳﻦ ﺗﻔﻜﺮﺍﺕ‪ ،‬ﺭﻭﺷــﻦﺗﺮﻳﻦ ﻣﻌﺎﺭﻑ‪ ،‬ﻣﺤﻜﻢﺗﺮﻳﻦ ﺍﺳﺘﺪﻻﻝﻫﺎ ﻭ ﺷﻔﺎﻑﺗﺮﻳﻦ‬ ‫ﺍﺧﻼﻗﻴﺎﺕ ﺭﺍ ﺩﺍﺷــﺖ؛ ﺍﺳــﻼﻣﻰ ﻛﻪ ﻫﻤﺎﻥﻭﻗﺖ ﺩﺭ ﺍﻳﺮﺍﻥ ﻫﻤﺎﻥﻛﺎﺭﻯ ﺭﺍ ﻣﻰﻛﺮﺩ ﻛﻪ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‬ ‫ﻏﺮﺑﻰ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺩﺭ ﻏﺮﺏ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ .‬ﻳﻌﻨﻰ ﺩﺭ ﺑﺮﻫﻪﺍﻯ ﺍﺯ ﺩﻭﺭﺍﻥ ﺍﺳﺘﻌﻤﺎﺭ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻏﺮﺑﻰ‪،‬‬ ‫ﺑﺎ ﻣﺮﺩﻡ ﻣﻨﺎﻃﻖ ﺍﺳــﺘﻌﻤﺎﺭﺯﺩﺓ ﻏﺮﺏ ﻫﻢﺻﺪﺍ ﺷــﺪﻧﺪ‪ .‬ﻣﺜ ً‬ ‫ﻼ ﺍﮔﺮ ﻛﺸﻮﺭ ﺍﺳﭙﺎﻧﻴﺎ‪ ،‬ﻛﻮﺑﺎ ﺭﺍ ﺍﺳﺘﻌﻤﺎﺭ ﻛﺮﺩﻩ‬

‫ﺭﻭﺷــﻨﻔﻜﺮ ﻏﺮﺑﻰ ﺑــﻪ ﻧﻔﻊ‬ ‫ﻣﻠﺖﻫــﺎﻯ ﺿﻌﻴــﻒ ﻣﺒﺎﺭﺯﻩ‬ ‫ﻣﻰﻛــﺮﺩ‪ ،‬ﺍﻣــﺎ ﺩﺭ ﺍﻳــﺮﺍﻥ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮ ﺑــﻪ ﺩﺧﺎﻟــﺖ‬ ‫ﺍﺳﺘﻌﻤﺎﺭ ﻛﻤﻚ ﻣﻰﻛﺮﺩ‪.‬‬

‫ﺑﻮﺩ ﻭ ﺛﺮﻭﺕ ﺁﻧﺠﺎ ـﺷﻜﺮ ﻛﻮﺑﺎـ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪» ،‬ژﺍﻥﭘﻞ ﺳﺎﺭﺗﺮ«‪ 48‬ﻓﺮﺍﻧﺴﻮﻯ ﺍﺯ ﻣﺮﺩﻡ ﻛﻮﺑﺎ‬ ‫ﻭ ﺍﺯ »ﻓﻴﺪﻝ ﻛﺎﺳﺘﺮﻭ«‪ 49‬ﻭ ﺍﺯ »ﭼﻪﮔﻮﺍﺭﺍ«‪ 50،‬ﻋﻠﻴﻪ ﺩﻭﻟﺖ ﺍﺳﺘﻌﻤﺎﺭﻯ ﺩﻓﺎﻉ ﻣﻰﻛﺮﺩ ﻭ ﻛﺘﺎﺏ ﻣﻰﻧﻮﺷﺖ؛‬ ‫»ﺟﻨﮓ ﺷﻜﺮ ﺩﺭ ﻛﻮﺑﺎ«‪.‬‬ ‫ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮ ﻏﺮﺑﻰ ﺩﺭ ﺑﺮﻫﻪﺍﻯ ﺍﺯ ﺯﻣﺎﻥ‪ ،‬ﺑﺎ ﺩﻭﻟﺖ ﻭ ﺑﺎ ﻧﻈﺎﻡ ﺣﺎﻛﻢ ﺑﺮ ﺧﻮﺩﺵ‪ ،‬ﺑﻪ ﻧﻔﻊ‬ ‫ﻣﻠﺖﻫﺎﻯ ﺿﻌﻴﻒ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﺮﺩ‪ .‬ﺍﻳﻦ ﻛﺎﺭ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻪﻭﺳﻴﻠﺔ ﭼﻪ ﻛﺴﻰ ﺍﻧﺠﺎﻡ ﻣﻰﮔﺮﻓﺖ؟ ﺑﻪ ﻭﺳﻴﻠﺔ‬ ‫»ﻣﻴﺮﺯﺍﻯ ﺷــﻴﺮﺍﺯﻯ«؛‪ 51‬ﺑﻪﻭﺳــﻴﻠﺔ »ﻣﻴﺮﺯﺍﻯ ﺁﺷﺘﻴﺎﻧﻰ«‪ 52‬ﺩﺭ ﺗﻬﺮﺍﻥ؛ ﺑﻪﻭﺳــﻴﻠﺔ »ﺳﻴﺪ ﻋﺒﺪﺍﻟﺤﺴﻴﻦ‬ ‫ﻻﺭﻯ«‪ 53‬ﺩﺭ ﻓﺎﺭﺱ‪ .‬ﺍﻳﻨﻬﺎ ﺑﺎ ﻧﻔﻮﺫ ﺍﺳــﺘﻌﻤﺎﺭ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﭼﻪ ﻛﺴــﻰ ﺑﻪ ﺍﻧﻌﻘﺎﺩ ﻗﺮﺍﺭﺩﺍﺩﻫﺎﻯ‬ ‫ﺍﺳﺘﻌﻤﺎﺭﻯ ﻭ ﺩﺧﺎﻟﺖ ﺍﺳﺘﻌﻤﺎﺭ ﻛﻤﻚ ﻣﻰﻛﺮﺩ؟ ﻣﻴﺮﺯﺍ ﻣﻠﻜﻢﺧﺎﻥ ﻭ ﺍﻣﺜﺎﻝ ﺍﻭ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﺟﺎﻝ ﻗﺎﺟﺎﺭ‬ ‫ﻛﻪ ﺟﺰﻭ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺑﻮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﺩﺭﺳﺖ ﻣﻮﺍﺿﻊ‪ ،‬ﺟﺎﺑﻪﺟﺎ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺩﺭﻋﻴﻦﺣﺎﻝ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺩﻳﻦ‬ ‫ﺧﺮﺍﻓﻰ ﻣﺴﻴﺤﻴﺖ ﺩﺭ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺍﻳﺮﺍﻥ‪ ،‬ﺟﺎﻯ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺍﺳﻼﻡ ﺩﺍﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﻳﻜﻰ ﺍﺯ‬ ‫ِ‬ ‫ﺧﺼﻮﺻﻴﺎﺕ ﺭﻭﺷﻨﻔﻜﺮ ﺍﻳﻦ ﺷﺪ ﻛﻪ ﺑﺎ ﺍﺳﻼﻡ‪ ،‬ﺩﺷﻤﻦ ﻭ ﻣﺨﺎﻟﻒ ﺑﺎﺷﺪ‪.‬‬ ‫ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺩﻭﺭﺓ ﭘﻬﻠﻮﻯ‪ ،‬ﺍﺯ ﻛﺘﺎﺏﻧﻮﻳﺴﺸﺎﻥ‬ ‫ﺍﻟﺒﺘﻪ ﻫﻨﻮﺯ ﻫﻢ ﻛﻪ ﻫﻨﻮﺯ ﺍﺳﺖ‪ ،‬ﺩﻧﺒﺎﻟﻪﻫﺎﻯ ﻫﻤﺎﻥ ﺧﻴﻞ‬ ‫ِ‬ ‫ﻣﺼﺤﺤﺸــﺎﻥ‪ ،‬ﺗﺎ ﺑﻴﻮﮔﺮﺍﻓﻰﻧﻮﻳﺴﺸﺎﻥ‪ ،‬ﮔﺎﻫﻰ ﺑﺎ ﺻﺮﺍﺣﺖ‪،‬‬ ‫ﮔﺮﻓﺘﻪ‪ ،‬ﺗﺎ ﺷﺎﻋﺮﺷــﺎﻥ‪ ،‬ﺗﺎ ﻣﺤﻘﻘﺸﺎﻥ‪ ،‬ﺗﺎ ّ‬ ‫ﻫﻤــﺎﻥ ﺧﻂ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻰﻛﻨﻨــﺪ ﻭ ﺍﺯ ﻣﺜﻞ ﻣﻴﺮﺯﺍ ﻓﺘﺤﻌﻠﻰ ﺁﺧﻮﻧــﺪﺯﺍﺩﻩﺍﻯ‪ ،‬ﺁﻧﭽﻨﺎﻥ ﺗﺠﻠﻴﻞ ﻣﻰﻛﻨﻨﺪ‪،‬‬ ‫ﻛــﻪ ﮔﻮﻳﻰ ﺍﺯ ﭘﻴﺎﻣﺒﺮﻯ ﺗﺠﻠﻴﻞ ﻣﻰﻛﻨﻨﺪ! ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻣﻴــﺮﺯﺍ ﻓﺘﺤﻌﻠﻰ ﺑﻪ ﺑﺮﻛﺖ ﺿﺪ ّﻳﺘﺶ ﺑﺎ ﺩﻳﻦ ﻭ‬

‫ﻣﺒﺎﺭﺯﻩﺍﺵ ﺑﺎ ﺍﺳﻼﻡ‪ ،‬ﻫﻢ ﺭﻓﺖ ﺳﺮ ﺳﻔﺮﺓ ﺗﺰﺍﺭﻫﺎ ﻧﺸﺴﺖ ﻭ ﻧﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺭﺩ ﻭ ﻛﻤﻚ ﺁﻧﻬﺎ ﺭﺍ ﻗﺒﻮﻝ‬ ‫ﻛﺮﺩ ﻭ ﻫﻢ ﺑﻌﺪﺍً ﻭﻗﺘﻰ ﻛﻪ »ﺑُﻠﺸِ ﻮﻳﻚﻫﺎ«‪ 54‬ﻭ ﻛﻤﻮﻧﻴﺴﺖﻫﺎ ﺑﻪ ﺧﺎﻣﻨﺔ ﻣﺎ ﺁﻣﺪﻧﺪ‪ ،‬ﺑﻪ ﻧﺎﻡ ﻣﻴﺮﺯﺍ ﻓﺘﺤﻌﻠﻰ‬ ‫ﺁﺧﻮﻧﺪﺯﺍﺩﻩ ﻛﻨﺴﺮﺕ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻨﺪ!‬ ‫ﻣــﻦ ﺧﻮﺩﻡ ﭼﻮﻥ ﺩﺭ ﺁﻥ ﺩﻭﺭﺍﻥ‪ ،‬ﻛﻮﺩﻛﻰ ﺭﺍ ]ﺁﻧﺠﺎ[ ﻧﮕﺬﺭﺍﻧﺪﻡ‪ ،‬ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﻛﻮﺩﻛﻲﺷــﺎﻥ ﺭﺍ ﺩﺭ ﺁﻧﺠﺎ‬ ‫ﮔﺬﺭﺍﻧﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻳﺎﺩﺷﺎﻥ ﺑﻮﺩ‪ ،‬ﺳﺎﻝﻫﺎ ﭘﻴﺶ ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﺭﺍ ﺑﺮﺍﻯ ﻣﻦ ﻧﻘﻞ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻣﻰﮔﻔﺘﻨﺪ ﻭﻗﺘﻰ‬ ‫ﺩﺭ ﺯﻣﺎﻥ »ﭘﻴﺸــﻪﻭﺭﻯ«‪ 55‬ـﺳــﺎﻝﻫﺎﻯ ‪ 1324‬ﻭ ‪1325‬ـ ﺗﺒﺮﻳﺰ ﻭ ﺑﺨﺸــﻰ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬ ‫ﻧﻴﺮﻭﻫﺎﻯ ﭘﻴﺶﻛﺮﺩﺓ ﺷــﻮﺭﻭﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺍﺷــﻐﺎﻝ ﺷﺪ ﻭ ﺣﻜﻮﻣﺖ ـﺑﻪﺍﺻﻄﻼﺡـ ﻣﺤﻠﻰ ﺗﺸﻜﻴﻞ‬ ‫ﮔﺮﺩﻳﺪ ﻭ ﺑﻌﺪ ﻫﻢ ﺗﺎﺭ ﻭ ﻣﺎﺭ* ﺷــﺪﻧﺪ‪ ،‬ﺩﺭ ﺁﻥﻭﻗﺖ ﺑﻠﺸــﻮﻳﻚﻫﺎ ﺑﻪ ﺗﺒﺮﻳﺰ ﺁﻣﺪﻧﺪ ﻭ ﺑﻪ ﺧﺎﻣﻨﻪ ﺭﻓﺘﻨﺪ ﻭ‬ ‫ﻛﻨﺴــﺮﺗﻰ ﺑﻪ ﻧــﺎﻡ ﻣﻴﺮﺯﺍ ﻓﺘﺤﻌﻠﻰ ﺁﺧﻮﻧﺪﺯﺍﺩﻩ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﻳﻌﻨﻰ ﻳــﻚ ﻧﻔﺮ‪ ،‬ﻫﻢ ﺩﺭ ﺣﻜﻮﻣﺖ ﺗﺰﺍﺭﻯ‬ ‫* ﭘﺮﺍﻛﻨﺪﻩ ﻭ ﺩﺭﺑﻪﺩﺭ‪ ،‬ﻧﺎﺑﻮﺩ‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪65‬‬ ‫ِ‬

‫ﻃﺮﻓﺪﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﻫﻢ ﺩﺭ ﺣﻜﻮﻣﺖ ﺑﻠﺸــﻮﻳﻚﻫﺎ ﻛﻪ ﺣﻜﻮﻣﺖ ﺗﺰﺍﺭﻯ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻪ ﺍﺳــﺖ؛ ﺷــﺨﺼﻴﺖ‬ ‫ﻣﻀﻄﺮﺏ ﺭﺍ ﻣﻰﺑﻴﻨﻴﺪ! ﻧﻘﻄﺔ ﻣﺸــﺘﺮﻙ ﺣﻜﻮﻣﺖ ﺗﺰﺍﺭﻯ ﻭ ﺣﻜﻮﻣﺖ ﻛﻤﻮﻧﻴﺴﺘﻰ ﭼﻴﺴﺖ؟ ﺿﺪ ّﻳﺖ ﺑﺎ‬

‫ﻣﺬﻫﺐ‪ ،‬ﺿﺪ ّﻳﺖ ﺑﺎ ﺍﺳﻼﻡ؛ ﻭ ﺍﻳﺸﺎﻥ ﻣﻨﺎﺩﻯ ﺿﺪ ّﻳﺖ ﺑﺎ ﺍﺳﻼﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﮔﻔﺘﻪ ﺷــﺪ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﺎ‪ ،‬ﺩﺭ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺑﻪ ﻣﻌﻨﺎﻯ ﺣﻘﻴﻘﻰ ﻛﻠﻤﻪ‪ ،‬ﻧﻪ ﺿﺪ ّﻳﺖ ﺑﺎ‬ ‫ﻣﺬﻫﺐ ﻫﺴــﺖ ﻭ ﻧﻪ ﺿﺪ ّﻳﺖ ﺑﺎ ﺗﻌﺒﺪ‪ .‬ﻳﻚ ﺍﻧﺴــﺎﻥ ﻣﻰﺗﻮﺍﻧﺪ ﻫﻢ ﺭﻭﺷﻨﻔﻜﺮ ﺑﺎﺷﺪ؛ ﺑﻪ ﻫﻤﺎﻥ ﻣﻌﻨﺎﻳﻰ‬

‫ﻛﻪ ﻫﻤﻪ ﺭﻭﺷــﻨﻔﻜﺮ ﺭﺍ ﺗﻌﺮﻳﻒ ﻛﺮﺩﻩﺍﻧﺪ ـﻛﺴــﻰ ﻛﻪ ﺑﻪ ﺁﻳﻨﺪﻩ ﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ‪ ،‬ﻛﺎﺭ ﻓﻜﺮﻯ ﻣﻰﻛﻨﺪ‪ ،‬ﺭﻭ‬ ‫ﺑﻪ ﭘﻴﺸــﺮﻓﺖ ﺩﺍﺭﺩـ ﻭ ﻫﻢ ﻣﻰﺗﻮﺍﻧﺪ ﻣﺬﻫﺒﻰ ﺑﺎﺷــﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﻣﺘﻌﺒﺪ ﺑﺎﺷــﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﻣﺮﺣﻮﻡ »ﺩﻛﺘﺮ‬ ‫ﺑﻬﺸﺘﻰ«‪ 56‬ﺑﺎﺷﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ »ﺷﻬﻴﺪ ﻣﻄﻬﺮﻯ«‪ 57‬ﺑﺎﺷﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺷﺨﺼﻴﺖﻫﺎﻯ ﺭﻭﺷﻨﻔﻜ ِﺮ‬ ‫ﻣﺬﻫﺒﻰ ﻛﺎﻣ ً‬ ‫ﻼ ﻣﺆﻣﻦ ﻣﺎ ﺑﺎﺷﺪ ﻛﻪ ﻣﺎ ﺩﻳﺪﻩﺍﻳﻢ‪ .‬ﻫﻴﭻ ﻟﺰﻭﻣﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﻣﺨﺎﻟﻒ ﻣﺬﻫﺐ ﺑﺎﺷﺪ‪.‬‬ ‫ِ‬ ‫ﺗﻌﺒﺪ ﺭﺍ ﺟﺰﻭ ﻗﻴﻮﺩ ﺣﺘﻤﻰ ﻭ ﺍﺻﻠﻰ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺫﻛﺮ ﻣﻰﻛﻨﻨﺪ‪،‬‬ ‫ﺟﺎﻟﺐ ﺍﻳﻨﺠﺎﺳــﺖ ﻛﻪ ﻭﻗﺘﻰ ﻗﻴﺪ ﻋﺪﻡ ّ‬ ‫ﻧﺘﻴﺠــﻪ ﺍﻳﻦ ﻣﻰﺷــﻮﺩ ﻛﻪ »ﻋﻼﻣﺔ ﻃﺒﺎﻃﺒﺎﻳﻰ«‪ ،58‬ﺑﺰﺭگﺗﺮﻳﻦ ﻓﻴﻠﺴــﻮﻑ ﺯﻣﺎﻥ ﻣﺎ ﻛﻪ ﺍﺯ ﻓﺮﺍﻧﺴــﻪ‪،‬‬ ‫ﻓﻼﺳــﻔﻪ ﻭ ﺷــﺨﺼﻴﺖﻫﺎﻯ ﺑﺮﺟﺴــﺘﻪﺍﻯ ﻣﺜﻞ »ﻫﺎﻧﺮﻯ ُﻛﺮﺑَﻦ«‪ 59‬ﺑﻪ ﺍﻳﻨﺠﺎ ﻣﻰﺁﻳﻨﺪ ﻭ ﭼﻨﺪ ﺳــﺎﻝ‬ ‫ﻣﻰﻣﺎﻧﻨﺪ ﺗﺎ ﺍﺯ ﺍﻭ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ‪ ،‬ﺭﻭﺷــﻨﻔﻜﺮ ﻧﻴﺴــﺖ‪ ،‬ﺍﻣﺎ ﻣﺜ ً‬ ‫ﻼ ﻓﻼﻥ ﺟﻮﺟﻪﺷــﺎﻋﺮﻯ ﻛﻪ ﺑﻪ ﻣﺒﺎﻧﻰ‬ ‫ﻣﺬﻫﺐ ﻭ ﻣﺒﺎﻧﻰ ﺳــﻨﺖ ﻭ ﻣﺒﺎﻧﻰ ﺍﻳﺮﺍﻧﻲﮔﺮﻯ ﺍﻋﺘﻘﺎﺩﻯ ﻧﺪﺍﺭﺩ ﻭ ﭼﻨﺪ ﺻﺒﺎﺣﻰ ﻫﻢ ﺩﺭ ﺍﺭﻭﭘﺎ ﻳﺎ ﺁﻣﺮﻳﻜﺎ‬ ‫ﮔﺬﺭﺍﻧﺪﻩ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮ ﺍﺳﺖ؛ ﻭ ﻫﺮﭼﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﺑﻴﺸﺘﺮ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮﺗﺮ ﺍﺳﺖ! ﺑﺒﻴﻨﻴﺪ ﭼﻪ ﺗﻌﺮﻳﻒ‬ ‫ﻏﻠﻂ ﻭ ﭼﻪ ﺟﺮﻳﺎﻥ ﺯﺷﺖ ﻭ ﻧﺎﻣﻨﺎﺳﺒﻰ ﺑﻪ ﻧﺎﻡ ﺭﻭﺷﻨﻔﻜﺮ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺟﺮﻳﺎﻥ ﻣﺴﺎﺋﻞ ﻋﻈﻴﻢ ﻛﺸﻮﺭ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺑﺎ ﻫﻤﻴﻦ ﺧﺼﻮﺻﻴﺎﺕ‪ ،‬ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺣﺎﺷﻴﻪ‪.‬‬ ‫ﺩﺭ ﻗﻀﻴﺔ ﺑﻴﺴﺖﻭﻫﺸــﺖ ﻣﺮﺩﺍﺩ‪ ،‬ﻫﻴﭻ ﻣﺒﺎﺭﺯﺓ ﺣﻘﻴﻘﻰ ﺍﺯ ﺟﺎﻧﺐ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺻﻮﺭﺕ ﻧﮕﺮﻓﺖ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﺑﻴﺴﺖﻭﻫﺸﺖ ﻣﺮﺩﺍﺩ ﻧﺴﺒﺖ ﺑﻪ ﺯﻣﺎﻥ ﻣﺎ‪ ،‬ﺧﻴﻠﻰ ﻗﺪﻳﻤﻰ ﻭ ﺩﻭﺭ ﺍﺯ ﺩﺳﺘﺮﺱ ﺍﺳﺖ؛ ﻟﻴﻜﻦ ﺷﺪﺕ ﻋﻤﻞ‬ ‫ﺭژﻳﻢ ﭘﻬﻠﻮﻯ ﺩﺭ ﻗﻀﻴﺔ ﺑﻴﺴﺖﻭﻫﺸﺖ ﻣﺮﺩﺍﺩ‪ ،‬ﺑﺎ ﺭﻭﺷﻨﻔﻜﺮﺍﻧﻰ ﻛﻪ ﺍﺣﻴﺎﻧ ًﺎ ﺑﻪ ﺩﻛﺘﺮ ﻣﺼﺪﻕ ﻳﺎ ﻧﻬﻀﺖ‬ ‫ﻣﻠــﻰ ﻋﻼﻗﻪﺍﻯ ﻫﻢ ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﻛﺎﺭﻯ ﻛﺮﺩ ﻛﻪ ﺑــﻪﻛﻞ ﻛﻨﺎﺭ ﺭﻓﺘﻨﺪ ﻭ ﻫﻴﭻ ﻣﺒــﺎﺭﺯﺓ ﺣﻘﻴﻘﻰ ﺍﺯ ﻃﺮﻑ‬ ‫ﻣﺠﻤﻮﻋﺔ ﺭﻭﺷــﻨﻔﻜﺮ ﺻﻮﺭﺕ ﻧﮕﺮﻓﺖ؛ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻭﻇﻴﻔﺔ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺍﻳﺠﺎﺏ ﻣﻰﻛﺮﺩ ﻛﻪ ﺑﻪ ﻧﻔﻊ‬ ‫ﻣﺮﺩﻡ ﻭ ﺑﻪ ﻧﻔﻊ ﺁﻳﻨﺪﺓ ﺁﻧﻬﺎ ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ ﺷﻮﻧﺪ؛ ﺷﻌﺮ ﺑﮕﻮﻳﻨﺪ‪ ،‬ﺑﻨﻮﻳﺴﻨﺪ‪ ،‬ﺣﺮﻑ ﺑﺰﻧﻨﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺭﻭﺷﻦ‬ ‫ﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺍﻧﺠﺎﻡ ﻧﮕﺮﻓﺖ‪.‬‬ ‫ﺑﻌﺪ ﺑﻪ ﻗﻀﻴﺔ ﭘﺎﻧﺰﺩﻩ ﺧﺮﺩﺍﺩ ﻣﻰﺭﺳﻴﻢ ﻛﻪ ﺑﺰﺭگﺗﺮﻳﻦ ﺣﺎﺩﺛﻪﺍﻯ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻗﺮﻥ ﺣﺎﺿﺮ ﺩﺭ ﻛﺸﻮﺭ ﻣﺎ‪،‬‬ ‫ﺭژﻳﻢ ﺣﺎﻛﻢ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﭘﺎﻧﺰﺩﻩ ﺧﺮﺩﺍﺩ‪ ،‬ﺳــﺨﻨﺮﺍﻧﻰ ﺍﻣﺎﻡﺭﺿﻮﺍﻥﺍﷲﻋﻠﻴﻪ ﺩﺭ ﻗﻢ ﻭ ﺩﺭ‬ ‫ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻭ ِ‬ ‫ﺭﻭﺯ ﻋﺎﺷﻮﺭﺍ‪ ،‬ﺁﻧﭽﻨﺎﻥ ﻭﻟﻮﻟﻪﺍﻯ ﺍﻳﺠﺎﺩ ﻛﺮﺩ ﻛﻪ ﻳﻚ ﺷﻮﺭﺵ ﻋﻈﻴﻢ ﻣﺮﺩﻣﻰ‪ ،‬ﺑﺪﻭﻥ ﻫﻴﭻﮔﻮﻧﻪ ﺭﻫﺒﺮﻯ‬ ‫ﻣﺸﺨﺼﻰ ﺩﺭ ﺗﻬﺮﺍﻥ‪ ،‬ﻓﺮﺩﺍ ﻭ ﭘﺲﻓﺮﺩﺍﻯ ﺁﻥﺭﻭﺯ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ‪ .‬ﺍﺳﻨﺎﺩﻯ ﻫﻢ ﭼﺎپ ﺷﺪﻩ ﻛﻪ ﻧﺸﺎﻥﺩﻫﻨﺪﺓ‬ ‫ﻣﺬﺍﻛﺮﺍﺕ ﻫﻴﺄﺕ ﺩﻭﻟﺖ ﺑﺮﺍﻯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺍﻳﻦ ﺣﺎﺩﺛﻪ ﺩﺭ ﻫﻤﺎﻥ ﺭﻭﺯﻫﺎﺳﺖ‪ .‬ﺷﻤﺎ ﺑﺒﻴﻨﻴﺪ‪ ،‬ﺁﻥ ﺳﺨﻨﺮﺍﻧﻰ ﻭ‬ ‫ﺁﻥ ﺣﻀﻮﺭ ﻣﺮﺩﻡ‪ ،‬ﭼﻪ ﺯﻟﺰﻟﻪﺍﻯ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩ‪ .‬ﺣﺮﻛﺖ ﺍﻣﺎﻡ ﺑﺎ ﻗﻮﻱﺗﺮﻳﻦ ﺷﻜﻠﻰ ﻛﻪ ﻣﻤﻜﻦ ﺑﻮﺩ‬

‫ﻫﻴﭻ ﻟﺰﻭﻣﻰ ﻧﺪﺍﺭﺩ ﻛﻪ ﺭﻭﺷﻨﻔﻜﺮ‬ ‫ﻣﺨﺎﻟﻒ ﻣﺬﻫﺐ ﺑﺎﺷﺪ‪.‬‬

‫ﺳﻜﻮﺕﺭﻭﺷﻨﻔﻜﺮﺍﻥﺩﺭﻣﺎﺟﺮﺍﻯ‬ ‫ﻛﻮﺩﺗﺎﻯﺑﻴﺴﺖﻭﻫﺸﺖﻣﺮﺩﺍﺩ‬

‫ﺳــﻜﻮﺕ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺩﺭ‬ ‫ﻛﺸﺘﺎﺭ ﭘﺎﻧﺰﺩﻩ ﺧﺮﺩﺍﺩ‬


‫‪ 66‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‪ ،‬ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺣﺮﻛﺖ ﺩﺭﺁﻭﺭﺩ‪ .‬ﺑﻌﺪ ﻫﻢ ﺳﺮﺑﺎﺯﺍﻥ ﺭژﻳﻢ ﺑﻪ ﺧﻴﺎﺑﺎﻥﻫﺎ ﺁﻣﺪﻧﺪ‬ ‫ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﮔﻠﻮﻟﻪ ﺑﺴــﺘﻨﺪ‪ .‬ﭼﻨﺪ ﻫﺰﺍﺭ ﻧﻔﺮ ـﻛﻪ ﺍﻟﺒﺘﻪ ﺁﻣﺎﺭ ﺩﻗﻴﻘﺶ ﺭﺍ ﻫﺮﮔﺰ ﻣﺎ ﻧﺘﻮﺍﻧﺴــﺘﻴﻢ ﺑﻔﻬﻤﻴﻢـ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﻛﺸــﺘﻪ ﺷﺪﻧﺪ ﻭ ﺧﻮﻥﻫﺎ ﺭﻳﺨﺘﻪ ﺷــﺪ‪ .‬ﺁﻝﺍﺣﻤﺪ ﺩﺭ ﻫﻤﻴﻦ ﻛﺘﺎﺏ ﺩﺭ ﺧﺪﻣﺖ ﻭ ﺧﻴﺎﻧﺖ‬

‫ﺭﻭﺷــﻨﻔﻜﺮ‪ ،‬ﻫﻤــﺎﻥ ﺁﻗــﺎﻯ‬ ‫ﺑﺎﻻﻯ ﺍﻳﻮﺍﻥ ﺍﺳﺖ‪.‬‬

‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‪ ،‬ﻣﻰﮔﻮﻳﺪ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺍﻳﺮﺍﻧﻰ ﻣﺎ ـﺑﻪ ﻧﻈﺮﻡ ﭼﻨﻴﻦ ﺗﻌﺒﻴﺮﻯ ﺩﺍﺭﺩـ ﺩﺳﺖ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺑﺎ‬ ‫ﺧﻮﻥ ﭘﺎﻧﺰﺩﻩ ﺧﺮﺩﺍﺩ ﺷﺴﺘﻨﺪ! ﻳﻌﻨﻰ ﻟﺐ ﺗﺮ ﻧﻜﺮﺩﻧﺪ‪ .‬ﻫﻤﻴﻦ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻣﻌﺮﻭﻑ؛ ﻫﻤﻴﻦﻫﺎﻳﻰ ﻛﻪ ﺷﻌﺮ‬ ‫ﻣﻰﮔﻔﺘﻨﺪ‪ ،‬ﻗﺼﻪ ﻣﻰﻧﻮﺷﺘﻨﺪ‪ ،‬ﻣﻘﺎﻟﻪ ﻣﻰﻧﻮﺷــﺘﻨﺪ‪ ،‬ﺗﺤﻠﻴﻞ ﺳﻴﺎﺳﻰ ﻣﻰﻛﺮﺩﻧﺪ؛ ﻫﻤﻴﻦﻫﺎﻳﻰ ﻛﻪ ﺩﺍﻋﻴﺔ‬ ‫ﺭﻫﺒﺮﻯ ﻣﺮﺩﻡ ﺭﺍ ﺩﺍﺷﺘﻨﺪ؛ ﻫﻤﻴﻦﻫﺎﻳﻰ ﻛﻪ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﺩﺭ ﻫﺮ ﻗﻀﻴﻪ ﺍﺯ ﻗﻀﺎﻳﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﻭﻗﺘﻰ‬ ‫ﺁﻧﻬــﺎ ﺩﺭ ﻳﻚ ﺭﻭﺯﻧﺎﻣﻪ ﻳــﺎ ﻳﻚ ﻣﻘﺎﻟﻪ ﺍﻇﻬﺎﺭ ﻧﻈﺮﻯ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻫﻤﻪ ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﻛﻨﻨﺪ؛ ﺍﻳﻨﻬﺎ ﺳــﻜﻮﺕ‬ ‫ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦﻗﺪﺭ ﺍﻳﻨﻬﺎ ﺍﺯ ﻣﺘﻦ ﻣﺮﺩﻡ ﺩﻭﺭ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺩﻭﺭﻯ ﻫﻤﭽﻨﺎﻥ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍ ﻛﺮﺩ‪.‬‬ ‫ﮔﺎﻫﻰ ﻧﺸــﺎﻧﻪﻫﺎﻯ ﺧﻴﻠﻰ ﻛﻮﭼﻜﻰ ﺍﺯ ﺁﻧﻬﺎ ﭘﻴﺪﺍ ﻣﻰﺷــﺪ‪ ،‬ﺍﻣﺎ ﻭﻗﺘﻰ ﻛﻪ ﺩﺳــﺘﮕﺎﻩ ﻳﻚ ﺗﺸــﺮ ﻣﻰﺯﺩ‪،‬‬ ‫ﺑﺮﻣﻰﮔﺸــﺘﻨﺪ ﻣﻰﺭﻓﺘﻨﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﻧﻤﻮﻧﻪﻫﺎﻯ ﺟﺎﻟﺒﺶ‪ ،‬ﺁﺩﻡ ﻣﻌﺮﻭﻓﻰ ﺑﻮﺩ ﻛﻪ ﭼﻨﺪ ﺳــﺎﻟﻰ ﺍﺳﺖ ﻓﻮﺕ‬ ‫ﺷــﺪﻩ ﺍﺳﺖ ـﺣﺎﻻ ﻧﻤﻰﺧﻮﺍﻫﻢ ﺍﺳﻤﺶ ﺭﺍ ﺑﻴﺎﻭﺭﻡ؛ ﻛﺘﺎﺑﺶ ﺭﺍ ﻣﻰﮔﻮﻳﻢ؛ ﻫﺮﻛﺲ ﻓﻬﻤﻴﺪ‪ ،‬ﻛﻪ ﻓﻬﻤﻴﺪـ‬ ‫ﺍﻳﻦ ﺷﺨﺺ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﻧﻤﺎﻳﺸﻨﺎﻣﻪﺍﻯ ﺑﻪ ﻧﺎﻡ »ﺁ ﺑﺎﻛﻼﻩ‪ ،‬ﺁ ﺑﻰﻛﻼﻩ«‪ 60‬ﻧﻮﺷﺘﻪ ﺑﻮﺩ‪ .‬ﺁﻥ ﻭﻗﺖﻫﺎ‬ ‫ﻣﺎ ﺍﻳﻦ ﻧﻤﺎﻳﺸﻨﺎﻣﻪ ﺭﺍ ﺧﻮﺍﻧﺪﻳﻢ‪ .‬ﺍﻭ ﻧﻘﺶ ﺭﻭﺷﻨﻔﻜﺮ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻧﻤﺎﻳﺸﻨﺎﻣﻪ ﻣﺸﺨﺺ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺁﻥ‬ ‫ﺑﻴﺎﻥ ﺳــﻤﺒﻠﻴﻚ‪ ،‬ﻣﻨﻈﻮﺭ ﺍﺯ »ﺁ ﺑﻰﻛﻼﻩ« ﺍﻧﮕﻠﻴﺴﻲﻫﺎ ﺑﻮﺩﻧﺪ ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ »ﺁ ﺑﺎﻛﻼﻩ« ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ‪ .‬ﺩﺭ‬ ‫ﭘﺮﺩﺓ ﺍﻭﻝ‪ ،‬ﻧﻤﺎﻳﺸــﻨﺎﻣﻪ ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺩﻭﺭﺓ ﻧﻔﻮﺫ ﺍﻧﮕﻠﻴﺴــﻲﻫﺎ ﺑﻮﺩ ﻭ ﺩﺭ ﭘﺮﺩﺓ ﺩﻭﻡ‪ ،‬ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺩﻭﺭﺓ‬ ‫ﻧﻔﻮﺫ ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﺩﻭﺭﻩ‪ ،‬ﻗﺸﺮﻫﺎﻯ ﻣﺮﺩﻡ ﺑﻪ ﺣﺴﺐ ﻣﻮﻗﻌﻴﺖ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﺣﺮﻛﺖ ﻭ ﺗﻼﺵ‬ ‫ﺩﺍﺭﻧــﺪ‪ ،‬ﺍﻣﺎ ﺭﻭﺷــﻨﻔﻜﺮ ﻛﻪ ﺩﺭ ﺁﻥ ﻧﻤﺎﻳﺸــﻨﺎﻣﻪ ﺁﻗﺎﻯ ﺑﺎﻻﻯ ﺍﻳﻮﺍﻥ ﻧﺎﻡ ﺩﺍﺭﺩ؛ ﺑــﻪﻛﻞ ﺑﺮﻛﻨﺎﺭ ﻣﻰﻣﺎﻧﺪ‪.‬‬ ‫ﻣﻰﺑﻴﻨﺪ‪ ،‬ﺍﺣﻴﺎﻧ ًﺎ ﻛﻠﻤﻪﺍﻯ ﻫﻢ ﻣﻰﮔﻮﻳﺪ‪ ،‬ﺍﻣﺎ ﻣﻄﻠﻘ ًﺎ ﺧﻄﺮ ﻧﻤﻰﻛﻨﺪ ﻭ ﻭﺍﺭﺩ ﻧﻤﻰﺷــﻮﺩ‪ 77/2/22.‬ﻳﻚ ﻋﺪﻩ‬

‫ﺍﺯ ﺩﺯﺩﺍﻥ ﻏﺎﺭﺕﮔﺮ ﻭﺍﺭﺩ ﻣﺤﻠﻪﺍﻯ ﻣﻰﺷــﻮﻧﺪ ﻭ ﺑﻪ ﺧﺎﻧﻪﺍﻯ ﻣﻰﺭﻭﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺧﺎﻧﻪ ﻣﺄﻣﻦ ﻣﻰﮔﻴﺮﻧﺪ؛‬ ‫ﺑﻮﺩﻥ ﺁﻧﻬﺎ ﻧﺎﺍﻣﻦ ﺍﺳــﺖ‪ ،‬ﺍﻣﺎ ﻛﺴــﻰ ﺧﺒﺮ‬ ‫ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺑﻪ ﺁﻥ ﻛﻮﭼﻪ ﺣﻤﻠﻪ ﻛﻨﻨﺪ‪ .‬ﻭ ﻛﻮﭼﻪ ﺑﻪ ﺧﺎﻃﺮ ِ‬ ‫ﻧﺪﺍﺭﺩ‪ .‬ﭘﻴﺮﻣﺮﺩﻯ ﺑﺮ ﺣﺴــﺐ ﺗﺼﺎﺩﻑ ﻣﻰﻓﻬﻤﺪ ﻛﻪ ﺍﻳﻦ ﺩﺯﺩﺍﻥ ﻏﺎﺭﺕﮔﺮ ﺩﺭ ﺧﺎﻧﺔ ﺁﺧ ِﺮ ﻛﻮﭼﻪ ﺳﻜﻨﻰ‬ ‫ﮔﺰﻳﺪﻩﺍﻧﺪ؛ ﺑﺎ ﻫﻴﺠﺎﻥ ﺧﻮﺩ‪ ،‬ﺑﺎ ﺍﺣﺴــﺎﺱ ﻣﺴــﺆﻭﻟﻴﺖ ﺧﻮﺩ‪ ،‬ﺑﺎ ﺩﺭﻙ ﻭ ﺑﻴﻨﺶ ﺧﻮﺩ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪﻫﺎ‬ ‫ﺑﻴﺮﻭﻥ ﻣﻰﻛﺸــﺪ ﺩﺭ ﻧﻴﻤﺔ ﺷﺐ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﻛﻮﭼﻪ ﻣﻰﺁﻭﺭﺩ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺗﺤﺮﻳﻚ ﻣﻰﻛﻨﺪ‪ ،‬ﺧﻄﺮ ﺭﺍ ﺑﻪ ﺁﻧﻬﺎ‬ ‫ﻣﻰﮔﻮﻳــﺪ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺑﺴــﻴﺞ ﻣﻰﻛﻨﺪ؛ ﺍﻣﺎ ﻳﻚ ﺁﻗﺎﻳﻰ ﻫﻢ ﺭﻭﻯ ﺑﺎﻟﻜــﻦ ﺧﺎﻧﻪﺍﺵ‪ ،‬ﺭﻭﻯ ﺍﻳﻮﺍﻥ ﺧﺎﻧﻪﺍﺵ‬ ‫ﺍﻳﺴــﺘﺎﺩﻩ‪ .‬ﺍﻭ ﺍﺯ ﺁﻥ ﺑــﺎﻻ ﺩﺍﺧــﻞ ﺁﻥ ﺧﺎﻧﻪ ﺭﺍ ﻣﻰﺑﻴﻨﺪ‪ ،‬ﻣﺮﺩﻡ ﻫﻤﻪ ﭘﺸــﺖ ﺩﻳﻮﺍﺭﻧﺪ‪ ،‬ﺍﺯ ﺁﻧﭽﻪ ﺩﺭ ﺩﺍﺧﻞ‬ ‫ﺧﺎﻧﻪ ﻣﻰﮔﺬﺭﺩ‪ ،‬ﺑﻰﺧﺒﺮﻧﺪ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﺁﻗﺎﻳﻰ ﻛﻪ ﺁﻥ ﺑﺎﻻ ﺭﻭﻯ ﺑﺎﻟﻜﻦ ﺍﻳﺴــﺘﺎﺩﻩ‪ ،‬ﺍﺯ ﺁﻥ ﺑﺎﻻ ﺁﻧﭽﻪ ﺩﺭ ﺁﻥ‬ ‫ﺑﺴــﻴﺞ ﻣﺮﺩﻡ‪ ،‬ﺩﺭ‬ ‫ﺧﺎﻧﻪ ﻣﻰﮔﺬﺭﺩ ﺑﻪ ﭼﺸــﻢ ﺧﻮﺩ ﻣﻰﺑﻴﻨﺪ‪ ،‬ﺍﻭ ﻣﻰﺗﻮﺍﻧﺪ ﻧﻘﺶ ﻣﺆﺛﺮﺗﺮﻯ ﺍﻳﻔﺎ ﻛﻨﺪ ﺩﺭ‬ ‫ِ‬ ‫ﺗﺤﺮﻳﻚ ﻣﺮﺩﻡ‪ ،‬ﺩﺭ ﻧﺸــﺎﻥ ﺩﺍﺩﻥ ﻋﻤﻖ ﺧﻄﺮ‪ ،‬ﺍﻣﺎ ﺑﺎﻻﻯ ﺍﻳﻮﺍﻥ ﻣﻰﺍﻳﺴﺘﺪ‪ .‬ﺳﺆﺍﻝ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺎ ﺗﺮﺩﻳﺪ‪ ،‬ﺑﺎ‬ ‫ِ‬ ‫ﺑﻴﮕﺎﻧﮕﻰ‪ ،‬ﺑﺎ ﻧﺎﻣﻬﺮﺑﺎﻧﻰ ﺟﻮﺍﺏ ﻣﻰﺩﻫﺪ ﻭ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻧﻤﻰﺁﻳﺪ؛ ﺍﻳﻦ ﺭﻭﺷــﻨﻔﻜﺮ ﺍﺳﺖ‪ .‬ﺩﺭ ﺑﺎ ِﺭ ﺩﻭﻡ‪،‬‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪67‬‬ ‫ِ‬

‫ﺩﺭ ﭘﺮﺩﺓ ﺩﻭﻡ ﻛﻪ ﻣﺎﺟﺮﺍ ﻗﺪﺭﻯ ﺑﺎﻻ ﻣﻰﮔﻴﺮﺩ ﻭ ﻏﺎﺭﺕﮔﺮﺍﻥ‪ ،‬ﺣﻀﻮﺭﺷﺎﻥ ﺧﻄﺮﻧﺎﻙﺗﺮ ﻣﻰﺷﻮﺩ ﻭ ﻣﺮﺩﻡ‪،‬‬ ‫ﻫﻴﺠﺎﻧــﻰ ﭘﻴﺪﺍ ﻣﻰﻛﻨﻨــﺪ ﻭ ﺩﺍﺩ ﻭ ﻓﺮﻳﺎﺩﻯ ﺭﺍﻩ ﻣﻰﺍﻧﺪﺍﺯﻧﺪ ﻭ ﺷــﻌﺎﺭﻯ ﻣﻰﺩﻫﻨﺪ ﻋﻠﻴﻪ ﺁﻥ ﻏﺎﺭﺕﮔﺮﺍﻥ‬ ‫ﻭ‬ ‫ﺩﺯﺩﺍﻥ ﻛﻤﻴﻦﮔﺮﻓﺘﻪ‪ ،‬ﺭﻭﺷــﻨﻔﻜﺮ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺍﺣﺴﺎﺳــﺎﺗﺶ ﺍﺯ ﺍﻳﻮﺍﻥ ﭘﺎﺋﻴﻦ ﻣﻰﺁﻳﺪ‪ ،‬ﺑﻪ ﺩﺭﻭﻥ ﻣﺮﺩﻡ‬ ‫ِ‬ ‫ﻣﻰﺁﻳﺪ‪ ،‬ﻣﻘﺪﺍﺭﻯ ﺑﺎ ﻣﺮﺩﻡ ﺣﺮﻑ ﻣﻰﺯﻧﺪ‪ ،‬ﺍﻣﺎ ﻧﺎﮔﻬﺎﻥ ﺧﻄﺮ ﺟﺪﻯ ﻣﻰﺷﻮﺩ‪ ،‬ﻧﺎﮔﻬﺎﻥ ﺍﺣﺘﻤﺎﻝ ﺯﺩ ﻭ ﺧﻮﺭﺩ‬ ‫ﭘﻴــﺶ ﻣﻰﺁﻳﺪ‪ ،‬ﺩﺯﺩﺍﻥ ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﺣﻀﻮﺭ ﺟﺪﻯﺗﺮﻯ ﭘﻴﺪﺍ ﻣﻰﻛﻨﻨﺪ؛ ﺩﺭ ﻫﻤﻴﻦ ﺣﻴﻦ ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﺑﺎﺯ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮ ﺍﺯ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﮔﻢ ﺷﺪ‪ ،‬ﭘﺮﻳﺪ ﺭﻓﺖ ﺑﺎﻻﻯ ﺍﻳﻮﺍﻥ ﻭ ﺗﻮﻯ ﺍﺗﺎﻕ ﻭ ﮔﺮﻓﺖ ﺧﻮﺍﺑﻴﺪ‪ 58/5/24.‬ﺍﻳﻦ‬ ‫ﻧﻤﺎﻳﺸــﻨﺎﻣﻪ ﺭﺍ ﺁﻥ ﺁﻗﺎ ﻧﻮﺷــﺖ‪ .‬ﻣﻦ ﻫﻤﺎﻥﻭﻗﺖ ﺩﺭ ﻣﺸــﻬﺪ ﺑﻌﺪ ﺍﺯ ﻧﻤﺎﺯ ﺑﺮﺍﻯ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻭ ﺟﻮﺍﻧﺎﻥ‬ ‫ﺻﺤﺒﺖ ﻣﻰﻛﺮﺩﻡ؛ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻪ ﺩﺳــﺖ ﻣﺎ ﺭﺳــﻴﺪ‪ ،‬ﻣﻦ ﮔﻔﺘﻢ ﻛﻪ ﺧﻮﺩ ﺍﻳﻦ ﺁﻗﺎﻯ ﻧﻮﻳﺴــﻨﺪﺓ ﻛﺘﺎﺏ‬ ‫ﻫــﻢ‪ ،‬ﻫﻤــﺎﻥ ﺁﻗﺎﻯ ﺑﺎﻻﻯ ﺍﻳﻮﺍﻥ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ ﺧــﻮﺩﺵ ﺭﺍ ﺗﺼﻮﻳﺮ ﻭ ﺗﻮﺻﻴﻒ ﻛﺮﺩﻩ ﺍﺳــﺖ؛‬ ‫ﺑﻪﻛﻠﻰ ﺑﺮﻛﻨﺎﺭ!‬ ‫ﺑﻨﺎﺑﺮﺍﻳــﻦ ﺑﺪﺗﺮﻳﻦ ﻛﺎﺭﻯ ﻛﻪ ﻣﻤﻜﻦ ﺑﻮﺩ ﻳﻚ ﻣﺠﻤﻮﻋﺔ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻜﻨﺪ‪ ،‬ﻛﺎﺭﻫﺎﻳﻰ ﺑﻮﺩ‬ ‫ﻛﻪ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻣﺎ ﺩﺭ ﺩﻭﺭﺓ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻟﺔ ﻧﻬﻀﺖ ﺍﺳــﻼﻣﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ؛ ﺑﻪﻛﻞ ﻛﻨﺎﺭ ﺭﻓﺘﻨﺪ! ﻧﺘﻴﺠﻪ‬ ‫ﻫﻢ ﻣﻌﻠﻮﻡ ﺷــﺪ؛ ﻣﺮﺩﻡ ﻣﻄﻠﻘ ًﺎ ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﻳﺪﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺗﺎ ﺣﺪﻭﺩﻯ‪ ،‬ﺗﻌﺪﺍﺩ ﺧﻴﻠﻰ ﻣﻌﺪﻭﺩﻯ ﻭﺳــﻂ ﻣﻴﺪﺍﻥ‬ ‫ﺑﻮﺩﻧــﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺧﻮﺩ ﻣﺮﺣﻮﻡ ﺁﻝﺍﺣﻤﺪ ﺑﻮﺩ‪ .‬ﺣﺘﻰ ﺷــﺎﮔﺮﺩﺍﻥ ﻭ ﺩﻭﺳــﺘﺎﻥ ﻭ ﻋﻼﻗﻤﻨﺪﺍﻧﺶ ﻭﺍﺭﺩ ﺍﻳﻦ‬ ‫ﻣﻴﺪﺍﻥ ﻧﺸــﺪﻧﺪ؛ ﺧﻴﻠﻰ ﺩﻭﺭﺍﺩﻭﺭ ﺣﺮﻛﺘﻰ ﻛﺮﺩﻧﺪ‪ .‬ﺯﻧﺪﺍﻥﻫﺎ ﺍﺯ ﻣﺮﺩﻡ‪ ،‬ﺍﺯ ﺭﻭﺣﺎﻧﻴﻮﻥ‪ ،‬ﺍﺯ ﺩﺍﻧﺸــﺠﻮﻳﺎﻥ‪ ،‬ﺍﺯ‬ ‫ﻃﻠﺒﻪﻫﺎ‪ ،‬ﺍﺯ ﺁﺣﺎﺩ ﻣﺮﺩﻡ‪ ،‬ﺍﺯ ﻛﺎﺭﮔﺮ ﻭ ﺍﺯ ﻛﺎﺳﺐ ُﭘﺮ ﺑﻮﺩ‪ .‬ﺗﻤﺎﻡ ﻃﻮﻝ ﺍﻳﻦ ﺳﺎﻝﻫﺎﻯ ﻣﺘﻤﺎﺩﻯ‪ ،‬ﺑﻴﺸﺘﺮﻳﻦ‬

‫ﺗﻌﺪﺍﺩ ﺯﻧﺪﺍﻧﻴﺎﻥ ﺭﺍ‪ ،‬ﺯﻧﺪﺍﻧﻴﺎﻥ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻬﻀﺖ ﺍﻣﺎﻡ ﺗﺸــﻜﻴﻞ ﻣﻰﺩﺍﺩﻧﺪ؛ ﭼﻮﻥ ﺗﻼﺷﺸــﺎﻥ‪ ،‬ﺗﻼﺷــﻰ‬ ‫ﺑﻮﺩ ﻛﻪ ﺩﺳﺘﮕﺎﻩ ﺭﺍ ﺑﻪ ﺳﺘﻮﻩ ﻣﻰﺁﻭﺭﺩ‪ .‬ﺍﻳﻦ ﭼﻬﺮﻩﻫﺎﻯ ﻣﻌﺮﻭﻓﻰ ﻛﻪ ﻫﻤﻪ ﻣﻰﺷﻨﺎﺳﻴﺪ‪ ،‬ﺯﻧﺪﺍﻥ ﺭﻓﺘﻨﺪ ﻭ‬ ‫ﺳﺎﻋﺖﻫﺎﻯ ﻣﺘﻤﺎﺩﻯ ﺯﻳﺮ ﺷﻜﻨﺠﻪ ﻓﺮﻳﺎﺩ ﻛﺸﻴﺪﻧﺪ‪ ،‬ﺍﻣﺎ ﺁﻥ ﺁﻗﺎﻳﺎﻥ‪ ،‬ﻧﻪ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻨﻬﺎ ﻛﻪ ﺑﻪ ﺧﺎﻃﺮ ﭼﻴﺰ ﻣﺨﺘﺼﺮﻯ ﺑﻪ ﺯﻧﺪﺍﻥ ﻣﻰﺍﻓﺘﺎﺩﻧﺪ‪ ،‬ﺗﻘﺮﻳﺒ ًﺎ ﺑﻪ ﻓﻮﺭﻳﺖ ﺑﻪ ﺗﻮﺑﻪﻧﺎﻣﻪ‬ ‫ﻣﻰﺭﺳــﻴﺪﻧﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﻫﻤﻴــﻦ ﭼﻬﺮﻩﻫﺎﻯ ﻣﻌﺮﻭﻓﻰ ﻛﻪ ﻣﻰﺧﻮﺍﻫﻨﺪ ﻋﺎﻣﻞ ﺍﺭﺗﺠﺎﻉ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ﻣﺎ ﺷــﻮﻧﺪ‪ ،‬ﻛﺴﺎﻧﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺩﺭ ﺯﻧﺪﺍﻥ ﻧﺎﻣﻪ ﻣﻰﻧﻮﺷﺘﻨﺪ ﻭ ﺍﻟﺘﻤﺎﺱ ﻭ ﮔﺮﻳﻪ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻣﺎ ﺍﻳﻨﻬﺎ‬ ‫ﺭﺍ ﻛﺎﻣ ً‬ ‫ﻼ ﺍﺯ ﻧﺰﺩﻳﻚ ﻣﻰﺷﻨﺎﺳﻴﻢ؛ ﺧﻮﺩﺷﺎﻥ ﻫﻢ ﻣﻰﺩﺍﻧﻨﺪ ﻛﻪ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﻣﻰﺷﻨﺎﺳﻴﻢ‪ ،‬ﺍﻣﺎ ﺟﻮﺍﻧﺎﻥ ﺍﻳﻨﻬﺎ‬ ‫ﺭﺍ ﻧﻤﻰﺷﻨﺎﺳــﻨﺪ‪ .‬ﺁﻥ ﻣﺠﻤﻮﻋﺔ ﺁﻥﺭﻭﺯ‪ ،‬ﺗﺎ ﺯﻣﺎﻥ ﺍﻧﻘﻼﺏ ﻧﺸــﺎﻥ ﺩﺍﺩ ﻛﻪ ﻳﻚ ﻗﺸــﺮ ﻏﻴﺮﻗﺎﺑﻞ ﺍﻋﺘﻤﺎﺩ‬ ‫ﺑﺮﺍﻯ ﺭﻫﺒﺮﻯ ﻓﻜﺮﻯ ﻣﺮﺩﻡ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﻳﻜﻰ‪ ،‬ﺩﻭ ﺳــﺎﻝ ﺑﻪ ﺍﻧﻘﻼﺏ‪ ،‬ﺣﺮﻛﺘﻰ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪ‪ .‬ﺍﻳﻦ ﺣﺮﻛﺖ ﻫﻢ ﺑﻪ ﺍﻳﻦ ﺷﻜﻞ ﺑﻮﺩ ﻛﻪ ﻣﻮﺝ‬ ‫ﻧﻬﻀﺖ‪ ،‬ﺑﺎ ﺑﺎﺭ ﻣﻌﺮﻓﺘﻰ ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﺧﻮﺩﺵ‪ ،‬ﻭﺍﺭﺩ ﻣﺤﺎﻓﻞ ﮔﻮﻧﺎﮔﻮﻥ ﺷﺪ‪ .‬ﺧﻴﻠﻲﻫﺎ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻪ ﺍﺳﻼﻡ‬ ‫ﺍﻋﺘﻘﺎﺩ ﻧﺪﺍﺷــﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﻪ ﺑﺮﻛﺖ ﻧﻬﻀﺖ‪ ،‬ﺑﻪ ﺍﺳﻼﻡ ﺍﻋﺘﻘﺎﺩ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ‪ .‬ﺧﻴﻠﻰ ﺍﺯ ﺩﺧﺘﺮﺍﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻪ‬ ‫ﺣﺠﺎﺏ ﻫﻴﭻ ﺍﻋﺘﻘﺎﺩﻯ ﻧﺪﺍﺷــﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺩﻭﺭﺍﻥ ﻧﻬﻀﺖ‪ ،‬ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﻛﺴﻰ ﺑﻪ ﺁﻧﻬﺎ ﺣﺘﻰ ﻳﻚ ﻛﻠﻤﻪ‬ ‫ﺑﮕﻮﻳﺪ‪ ،‬ﺧﻮﺩﺷــﺎﻥ ﺑﺎﺣﺠﺎﺏ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﻧﻬﻀﺖ ﺍﻣﺎﻡ‪ ،‬ﻧﻬﻀﺖ ﺍﺳﻼﻣﻰ‪ ،‬ﺑﺎ ﮔﺴﺘﺮﺵ ﺧﻮﺩﺵ‪،‬‬

‫ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺩﺭ ﺩﻭﺭﺓ ﭘﺎﻧﺰﺩﻩ‬ ‫ﺳــﺎﻟﺔ ﻧﻬﻀﺖ ﺍﺳــﻼﻣﻰ ﺑﻪ‬ ‫ﻛﻞ ﻛﻨﺎﺭ ﺭﻓﺘﻨﺪ‪.‬‬


‫‪ 68‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺑﺎ ﺍﻭﺝ ﺧﻮﺩﺵ‪ ،‬ﺑﺎ ﻛﺮﺑﻼﻳﻰ ﺷﺪﻥ ﺧﻮﺩﺵ‪ ،‬ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺗﻠﻔﺎﺕ ﻣﻰﺩﺍﺩ‪ ،‬ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺷﻬﻴﺪ ﻣﻰﺩﺍﺩ‪،‬‬ ‫ﻃﺮﻓﺪﺍﺭﺍﻥ ﺑﻴﺸﺘﺮ ﻭ ﭘﻴﺎ ِﻡ ﮔﺴﺘﺮﺩﻩﺗﺮﻯ ﭘﻴﺪﺍ ﻣﻰﻛﺮﺩ‪ .‬ﻫﺮﭼﻪ ﭘﻴﺎﻡ ﺍﻧﻘﻼﺏ‬ ‫ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻓﺪﺍﻳﻰ ﻣﻰﺩﺍﺩ‪،‬‬ ‫ِ‬ ‫ﭘﻴﺶ ﻣﻰﺭﻓﺖ‪ ،‬ﭘﻴﺎﻡ ﻧﻬﻀﺖ ﻫﻢ ﻛﻪ ﻫﻤﺎﻥ ﭘﻴﺎﻡ ﺩﻳﻦ ﻭ ﭘﺎﻳﺒﻨﺪﻯ ﺑﻪ ﺍﺻﻮﻝ ﻭ ﻣﻌﺎﺭﻑ ﺍﺳــﻼﻣﻰ ﺑﻮﺩ‪،‬‬ ‫ﮔﺴــﺘﺮﺵ ﭘﻴﺪﺍ ﻣﻰﻛﺮﺩ ﻭ ﺍﻟﺒﺘﻪ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺭﺍ ﻫﻢ ﺷﺎﻣﻞ ﺷﺪ‪ .‬ﺍﻳﻨﻬﺎ ـﺍﺷﺨﺎﺹ ﻣﺸﺨﺼﻰ ﻛﻪ ﺍﻟﺒﺘﻪ‬ ‫ﻣﻦ ﻧﻤﻰﺧﻮﺍﻫﻢ ﺍﺳﻢ ﺑﻴﺎﻭﺭﻡـ ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ ﺷﺪﻧﺪ‪ ،‬ﺗﺎ ﺍﻧﻘﻼﺏ ﺷﺪ‪.‬‬ ‫‪77/2/22‬‬ ‫ﺍﻟﺒﺘﻪ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﻫﻢ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺷــﺮﻭﻉ ﻛﺮﺩﻧﺪ ـﺩﺭ ﺍﻭﺍﻳﻞ ﭘﻴﺮﻭﺯﻯ ﺍﻧﻘﻼﺏـ ﻣﻨﺘﻬﺎ ﺁﻧﺠﺎ ﻣﻴﺪﺍﻥ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺗــﻮﺩﻩﺍﻯ ﺑﻮﺩ؛ ﻓﻀﺎ ﺭﺍ ﺩﺭ ﺑــﺎﺯﺍﺭ ﻛﺘﺎﺏ ﻭ ﺑﺎﺯﺍﺭ ﻣﻄﺒﻮﻋﺎﺕ‪ ،‬ﻗﺒﻀــﻪ ﻛﺮﺩﻧﺪ‪ .‬ﺣﻀﻮﺭ ﺁﻧﻬﺎ‬ ‫ﺣﻀﻮﺭ ﻣﺮﻋﻮﺏﻛﻨﻨﺪﻩ ﺑﻮﺩ؛ ﺑﻪﻃﻮﺭ ﺳﺎﺯﻣﺎﻥﻳﺎﻓﺘﻪ‪ ،‬ﭼﻮﻥ ﺁﻧﻬﺎ ﺍﺯ ﻟﺤﺎﻅ ﺳﺎﺯﻣﺎﻥﺩﻫﻰ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻗﻮﻱﺗﺮ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﻟﺬﺍ ﺩﻳﮕﺮﺍﻥ ﻳﻚ ﺧﺮﺩﻩ ﻣﻰﺗﺮﺳــﻴﺪﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺁﻧﻬﺎ ﺑﺎ ﺍﻧﻘﻼﺑﻴﻮﻥ ﻭ ﺑﺎ ﺍﻣﺎﻡ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﻫﻢ ﺩﺍﺷﺘﻨﺪ ﻭ‬ ‫ﺭﻭﺍﺑﻄﺸﺎﻥ ـﺑﻪﺍﺻﻄﻼﺡـ ﺧﻮﺏ ﺑﻮﺩ؛ ﻟﺬﺍ ﻳﻚ ﻣﺤﻴﻂ ﺁﻧﭽﻨﺎﻧﻰ ﺭﺍ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺑﻌﺪ ﻛﻨﺎﺭ ﺯﺩﻩ‬ ‫ﺷﺪﻧﺪ ﻭ ﺑﺤﻤﺪﺍﷲ ﺍﻳﻦ ﻧﻬﺎﻝﻫﺎﻯ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺍﻧﻘﻼﺑﻰـﺍﺳﻼﻣﻰ ﭘﺎ ﮔﺮﻓﺖ ﻛﻪ ﺷﻤﺎ ﺑﺎﺷﻴﺪ ﻭ ﺟﻤﺎﻋﺘﻰ‬ ‫ِ‬ ‫ﻛﻪ ﺍﻧﺴﺎﻥ ﺁﺛﺎﺭ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺷﻌﺮ ﻭ ﺩﺭ ﻗﺼﻪ ﻭ ﺩﺭ ﻓﻴﻠﻢ ﻭ ﺩﺭ ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﻫﺴﺖ‪ ،‬ﻣﻰﺑﻴﻨﺪ‪.‬‬ ‫ﮔﺮﺍﻳﺶ ﺭﻭﺷﻨﻔﻜﺮﺍﻧﺔ ﻣﺬﻫﺒﻲ ﻫﻢ ﻋﻤﺪﺗ ًﺎ ﺍﺯ ﺳﺎﻝﻫﺎﻱ ﺩﻫﺔ ﺳﻮﻡ ﻭ ﺷﺘﺎﺑﺶ ﺍﺯ ﺳﺎﻝﻫﺎﻱ ﺩﻫﺔ ﭼﻬﺎﺭﻡ‬ ‫ﺍﻳﻦ ﻗﺮﻥ ﺷــﺮﻭﻉ ﺷــﺪ‪ .‬ﺩﺭ ﻣﺸﻬﺪ‪ ،‬ﺩﺭ ﺗﻬﺮﺍﻥ ﻭ ﺑﻌﻀﻲ ﺷــﻬﺮﻫﺎﻱ ﺩﻳﮕﺮ‪ ،‬ﻣﺘﻔﻜﺮﻳﻨﻲ‪ ،‬ﻣﻌﻠﻤﻴﻨﻲ ﭘﻴﺪﺍ‬ ‫ﺷــﺪﻧﺪ ﻛﻪ ﻧﺴﻞ ﺟﻮﺍﻥ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﺍﺳﻼﻡ ﻭﺍﻗﻌﻲ‪ ،‬ﺍﺳﻼﻡ ﺭﻭﺷــﻨﻔﻜﺮﺍﻧﻪ ﻫﺪﺍﻳﺖ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺳﻮﻕ‬ ‫ﻣﻲﺩﺍﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺣﺮﻛﺖ ﺗﺎ ﺳــﺎﻝﻫﺎﻱ ﺣﺪﻭﺩ ﭼﻬﻞ‪ ،‬ﺷــﺘﺎﺑﻨﺪﮔﻲ ﺧﺎﺻﻲ ﭘﻴﺪﺍ ﻛﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﺎﻝﻫﺎ ﺁﻥ‬ ‫ﭼﻬﺮﻩﻫــﺎﻱ ﺍﺻﻠﻲ ﻛﻪ ﻧﻘﺶﻫﺎﻱ ﻣﻬﻤﻲ ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﭼﻨﺪﺍﻥ ﺯﻳﺎﺩ ﻧﺒﻮﺩﻧﺪ؛ ﻋﻼﻣــﺔ ﻃﺒﺎﻃﺒﺎﻳﻲ‪ ،‬ﺁﻗﺎﻱ‬ ‫ﻣﺤﻤﺪﺗﻘﻲ ﺷــﺮﻳﻌﺘﻲ ـﭘﺪﺭ ﻣﺮﺣــﻮﻡ ﺩﻛﺘﺮـ »ﺁﻗﺎﻱ ﻃﺎﻟﻘﺎﻧﻲ«‪ ،61‬ﻣﺮﺣﻮﻡ ﺷــﻬﻴﺪ ﻣﻄﻬﺮﻱ ﻭ ﺍﻳﻨﻬﺎ ﺭﺍ‬ ‫ﺑﺎﻳﺪ ﺟﺰﻭ ﭘﻴﺸﻜﺴــﻮﺕﻫﺎﻱ ﺗﻔﻜﺮ ﻧﻮﻳﻦ ﺍﺳﻼﻣﻲ ﺩﺍﻧﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻫﺮ ﻳﻚ‪ ،‬ﺩﺭ ﻳﻚ ﺑﻌﺪ ﺧﺎﺹ‪ ،‬ﺍﻧﺼﺎﻓ ًﺎ‬ ‫ﻣﻌﻠﻤﻴــﻦ ﺍﻭﻟﻴﻪﺍﻧﺪ‪ .‬ﻧﻤﺎﻳﻲ ﻛﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﺍﺳــﻼﻡ ﺍﺭﺍﺋﻪ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﻫﻤﺎﻥ ﭼﻴﺰﻱ ﺍﺳــﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﻳﻚ‬ ‫ﺧﻮﺍﺏ ﻃﻮﻻﻧﻲ ﻧﺸــﺎﻥﮔﺮ ﻭ ﻧﻤﺎﻳﺶﮔﺮ ﻳﻚ ﺑﻴﺪﺍﺭﻱ ﺍﺳــﺖ‪ ،‬ﻳﻚ ﺟﻬﺶ ﺍﺳﺖ‪ ،‬ﻭ ﻟﺬﺍ ﻳﻘﻴﻨ ًﺎ ﺗﺼﺎﺩﻓﻲ‬ ‫ﻧﺒﻮﺩﻩ ﺍﺳــﺖ ﻛﻪ ﺍﻏﻠﺐ ﺍﻳﻨﻬﺎ ﻳﺎ ﻫﻤﻪﺷــﺎﻥ‪ ،‬ﺩﺭ ﺯﻣﺎﻥ ﺍﻭﺝ ﻓﻌﺎﻟﻴﺘﺸــﺎﻥ ﺑﻪﻧﻮﻋﻲ ﻣﻮﺭﺩ ﺍﺗﻬﺎﻡ ﻋﻘﻴﺪﺗﻲ‬ ‫ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﻣﺎ ﺟﻮﺍﻥﻫﺎ ﺩﺭ ﺁﻏﻮﺵ ﺍﻳﻨﻬﺎ ﭘﺮﻭﺭﺵ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ؛ ﺩﺭﺳﺖ ﻫﻢﺯﻣﺎﻥ ﺑﺎ ﻧﻬﻀﺖ ﻭ ﺗﺤﻮﻝ‬ ‫ﻓﻜــﺮﻱﺍﻯ ﻛﻪ ﺍﻳﻦ ﺑﺰﺭگﻣﺮﺩﻫﺎ ﺍﻳﺠﺎﺩ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻓﻌﺎﻟﻴﺖﻫﺎﻱ ﺍﻳﺪﺋﻮﻟﻮژﻱ ﺍﻟﺤﺎﺩﻱ ﻭ ﻣﺎﺩﻱ ﻫﻢ ﺩﺭ‬ ‫ﻧﻬﺎﻳﺖ ﺗﻮﺳــﻌﻪ ﻭ ﺗﻼﺵ ﻭ ﺷﺘﺎﺏ‪ ،‬ﻣﺸــﻐﻮﻝ ﻛﺎﺭ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻢ ﺑﻪ ﻣﺮﺍﺗﺐ ﻭﺳﻴﻊﺗﺮ ﺍﺯ ﺗﻼﺷﻲ‬ ‫ِ‬ ‫ﻛﻪ ﻣﺘﻔﻜﺮﻳﻦ ﻭ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻣﺬﻫﺒﻲ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺑﻪ ﻣﺮﺍﺗﺐ ﻛﺎﺭﺷــﺎﻥ ﻫﻢ ﺁﺳﺎﻥﺗﺮ ﺑﻮﺩ‪ .‬ﻳﻚ ﻣﺘﻔﻜﺮ‬ ‫ﺍﺳــﻼﻣﻲ ﺑﺎﻳﺪ ﻣﻲﻧﺸﺴﺖ ﺩﺭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺳــﺎﻋﺖﻫﺎ ﺗﺪﺑّﺮ ﻣﻲﻛﺮﺩ‪ ،‬ﻣﻄﺎﻟﻌﻪ ﻣﻲﻛﺮﺩ‪ ،‬ﺍﺯ ﺗﺠﺮﺑﻴﺎﺗﺶ‪،‬‬ ‫‪78/12/23‬‬

‫ﻇﻬﻮﺭ ﮔﺮﺍﻳﺶ ﺭﻭﺷﻨﻔﻜﺮﺍﻧﺔ‬ ‫ﻣﺬﻫﺒﻰ‬

‫ﻋﻠــﺖ ﺳــﺒﻘﺔ ﻛ ّﻤــﻰ ﺁﺛﺎﺭ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻏﻴــﺮ ﺩﻳﻨــﻰ‬ ‫ﻧﺴــﺒﺖ ﺑﻪ ﺁﺛــﺎﺭ ﻣﺘﻔﻜﺮﻳﻦ‬ ‫ﺍﺳــﻼﻣﻰ‪ ،‬ﺗﺮﺟﻤﻪﺍﻯ ﺑﻮﺩﻥ‬ ‫ﺁﻧﻬﺎﺳﺖ‪.‬‬

‫ﺍﺯ ﻣﺒﺎﺭﺯﺍﺗﺶ‪ ،‬ﺍﺯ ﻣﻄﺎﻟﻌﺎﺗﺶ ﺍﺳــﺘﻔﺎﺩﻩ ﻣﻲﻛﺮﺩ ﺗﺎ ﻣﻌﻨﺎﻱ ﻳﻚ ﺁﻳﻪ ﺭﺍ ﻣﻲﻓﻬﻤﻴﺪ‪ .‬ﺳﻄﺮﻱ‪ ،‬ﺻﻔﺤﻪﺍﻱ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﺁﻳﻪ ﻭ ﻳﺎ ﺳــﻮﺭﻩ ﻭ ﻳﺎ ﻳﻚ ﻭﺍژﺓ ﻗﺮﺁﻧﻲ ﻣﻲﻧﻮﺷــﺖ‪ .‬ﺍﻣﺎ ﺁﻥ ﺭﻭﺷــﻨﻔﻜ ِﺮ ﻧﻮﻳﺴﻨﺪﺓ ﻣﺎﺩﻱ ﻭ‬ ‫ﻣﺜ ً‬ ‫ﻼ ﻣﺎﺭﻛﺴﻴﺴﺖ‪ 62‬ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺍﻳﻦ ﻫﻤﻪ ﻓﻜﺮﻛﺮﺩﻥ ﻧﺪﺍﺷﺖ‪ .‬ﺷﻤﺎ ﺑﺮﺩﺍﺭﻳﺪ ﻧﻮﺷﺘﻪﻫﺎﻱ ﻣﺎﺭﻛﺴﻴﺴﺘﻲ‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪69‬‬ ‫ِ‬

‫ﻓﺎﺭﺳــﻰ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ‪ ،‬ﻏﺎﻟﺒ ًﺎ ﺗﺮﺟﻤﺔ ﻣﺘﻮﻥ ﺍﻧﮕﻠﻴﺴــﻲ‪ ،‬ﻣﺘﻮﻥ ﻓﺮﺍﻧﺴﻪ‪ ،‬ﻣﺘﻮﻥ ﺁﻟﻤﺎﻧﻲ ﻭ ﻏﻴﺮﻩ ﺍﺳﺖ؛ ﻟﺬﺍ‬ ‫ﻛﺎﺭ ﺁﻧﻬﺎ ﺁﺳﺎﻥﺗﺮ ﺑﻮﺩ‪.‬‬ ‫ﺗﺮﺟﻤﻪ‪ ،‬ﻫﻤﻴﺸــﻪ ﺁﺳﺎﻥﺗﺮ ﺍﺯ ﻧﮕﺎﺭﺵ ﻭ ﺗﺤﻘﻴﻖ ﺍﺳــﺖ‪ ،‬ﻣﺨﺼﻮﺻ ًﺎ ﺍﮔﺮ ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﻣﺤﻘﻖ ﺑﺨﻮﺍﻫﺪ‬ ‫ﻛﺎﺭ ﺗﺎﺯﻩ ﻭ ﻣﺘﻴﻨﻲ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ‪ .‬ﻭ ﻟﺬﺍ ﺑﺎ ﻭﺟﻮﺩ ﺗﻼﺵ ﻣﺨﻠﺼﺎﻧﺔ ﻣﺘﻔﻜﺮﻳﻦ ﺍﺳﻼﻣﻲ‪ ،‬ﺣﺠﻢ ﻛﺘﺎﺏﻫﺎﻱ‬ ‫ﺿﺪﺍﺳــﻼﻣﻲ ﻳﺎ ﻏﻴﺮﺍﺳــﻼﻣﻲ ﺑﻪﻃﻮﺭ ﻋﺠﻴﺒﻲ ﺯﻳﺎﺩ ﺷــﺪ ﻭ ﻧﺎﮔﻬﺎﻥ ﻧﺴــﻞ ﺟﻮﺍﻥ ﺁﻥﺭﻭﺯ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ‬ ‫ﺗﻌﺪﺍﺩ ﻛﺜﻴﺮﻱ ﺍﺯ ﻧﻮﺷــﺘﻪﻫﺎﻱ ﺭﻧﮕﺎﺭﻧﮓ ﺍﻟﺤﺎﺩﻱ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺁﻥﻛﺴﻲ ﻛﻪ ﻓﻲﺍﻟﻤﺜﻞ ﺩﺭ ﺳﺎﻝ ﺳﻰﻭﭘﻨﺞ‬ ‫ﻣﻲﺧﻮﺍﺳﺖ ﺍﻓﻜﺎﺭ ﺍﺳﻼﻣﻲ ﺭﺍ ﺑﺎ ﻣﻨﺶ ﺍﺳﻼﻣﻲ ﺩﺭﻙ ﻛﻨﺪ ﺩﺭ ﻛﺘﺎﺏﺧﺎﻧﺔ ﺍﻳﺮﺍﻧﻲ ﻭ ﺩﺭ ﻓﻀﺎﻱ ﺫﻫﻨﻲ‬ ‫ﺍﻳﻦ ﻣﺮﺯ ﻭ ﺑﻮﻡ ﺑﺮﺧﻮﺭﺩ ﻣﻲﻛﺮﺩ ﺑﻪ ﻛﺘﺎﺏﻫﺎﻱ ﻣﺘﻌﺪﺩﻱ ﺍﺯ ﺍﻗﺘﺼﺎﺩ ﻣﺎﺭﻛﺴﻴﺴﺘﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﻣﺎﺭﻛﺴﻴﺴﺘﻲ‪،‬‬ ‫ﻓﻠﺴــﻔﺔ ﻣﺎﺭﻛﺴﻴﺴــﺘﻲ؛ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﻣﻌﺎﺩﻝ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﺍﺳــﻼﻡ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷــﺘﻪ ﺑﺎﺷﺪ‪ 58/3/16.‬ﻭ ﺩﺭ‬ ‫ﻣﻘﺎﺑــﻞ ﻳﻚ ﻣﻜﺘﺒﻰ ﻗﺮﺍﺭ ﻣﻰﮔﺮﻓــﺖ ﻛﻪ ﺍﺯ ﻫﺰﺍﺭ ﺭﺍﻩ ﻭ ﺍﺯ ﻫﺰﺍﺭ ﻛﺎﻧﺎﻝ‪ ،‬ﺳــﻴﻞ ﺟﺰﻭﻩ ﻭ ﻧﻤﺎﻳﺶﻧﺎﻣﻪ‬ ‫ﻭ ﺩﺍﺳــﺘﺎﻥ ﻭ ﻛﺘﺎﺏ ﻋﻠﻤﻰ ﻭ ﻛﺘﺎﺏ ﺷــﺒﻪﻋﻠﻤﻰ ﻭ ﻛﺘﺎﺏ ﺷﺒﻪﻓﻠﺴــﻔﻰ ﻣﻰﺭﻳــﺰﺩ ﻭ ﭘﺮﺗﺎﺏ ﻣﻰﻛﻨﺪ‬ ‫ﻭ ﺯﻣﻴﻨﻪ ﺭﺍ ﭘﺮ ﻣﻰﻛﻨﺪ‪.‬‬ ‫‪55/10/12‬‬ ‫ﺍﮔﺮ ﺩﻩ ﺗﺎ ﺗﺮﺟﻤﺔ ﻣﺎﺭﻛﺴﻴﺴــﺘﻲ ﺩﺭﺑﺎﺭﺓ ﺗﺎﺭﻳﺦ ﻳﺎ ﺩﺭﺑﺎﺭﺓ ﺍﻗﺘﺼﺎﺩ ﻭﺟﻮﺩ ﺩﺍﺷﺖ‪ ،‬ﺩﺭ ﻣﻘﺎﺑﻠﺶ ﺣﺘﻲ ﻳﻚ‬ ‫ﺟﺰﻭﻩ ﺩﺭﺑﺎﺭﺓ ﺗﺎﺭﻳﺦ ﻭ ﺩﺭﺑﺎﺭﺓ ﺍﻗﺘﺼﺎﺩ ﺍﺯ ﺳــﻮﻱ ﻣﺘﻔﻜﺮﻳﻦ ﺍﺳــﻼﻣﻲ ﻧﻮﺷــﺘﻪ ﻧﺸﺪﻩ ﺑﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺣﺮﻛﺖ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﻱ ﻋﻤﻴﻖ ﻭ ﺟﺪﻱ‪ ،‬ﺗﺎﺯﻩ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺑﻮﺩ ﻭ ﻓﺮﺁﻭﺭﺩﻩﻫﺎﻱ ﭼﺸــﻢﮔﻴﺮﻱ ﻧﺪﺍﺷﺖ‪ .‬ﺩﺭ ﻣﺼﺮ ﻭ‬ ‫ﺩﺭ ﻫﻨﺪ ﺍﻟﺒﺘﻪ ﺯﻭﺩﺗﺮ ﺍﺯ ﻣﺎ ﺷــﺮﻭﻉ ﺷــﺪﻩ ﺑﻮﺩ ﻭ ﻛﻤﺎﺑﻴﺶ ﺗﺮﺟﻤﺔ ﻓﺎﺭﺳﻲ ﻛﺘﺎﺏﻫﺎﻳﺸﺎﻥ ﺩﺭ ﺩﺳﺘﺮﺱ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺷــﺖ‪ .‬ﻟﻴﻜﻦ ﻣﺼﺮﻱﻫﺎ ﻭ ﻫﻨﺪﻱﻫــﺎ ﻫﻴﭻﻛﺪﺍﻡ ﺁﻥ ﭘﻴﭽﻴﺪﮔﻲ ﺫﻫﻦ ﺍﻳﺮﺍﻧﻲ ﺭﺍ ﻧﺪﺍﺷــﺘﻨﺪ ﻛﻪ‬ ‫ﺁﻥ ﻫﻨﺪﻱﻫﺎ ﻭ ﻣﺼﺮﻱﻫﺎ ﺍﺳﺖ ﻛﻪ‬ ‫ﻧﻮﺷﺘﻪﻫﺎﻳﺸــﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ ﺧﻸ ﺭﺍ ﭘﺮ ﻛﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺣﻖ ﺳﺒﻘﺖ‪ ،‬ﺍﺯ ِ‬ ‫ﺑﻴﻨﺶ ﺭﻭﺷــﻨﻔﻜﺮﺍﻧﺔ ﺍﺳــﻼﻣﻲ‪ ،‬ﺍﺯ ﻣﺎ ﺟﻠﻮﺗﺮﻧﺪ ﻭ ﻓﺮﺍﻣﻮﺵ ﻧﻜﻨﻴﻢ ﻛﻪ ﻫﻢ ﺩﺭ ﻫﻨﺪ ﻭ ﻫﻢ ﺩﺭ‬ ‫ﺍﺯ ﻟﺤﺎﻅ ِ‬ ‫‪63‬‬ ‫ﻣﺼﺮ ﺍﻳﻦ ﺣﺮﻛﺖ ﻧﻮﻳﻦ ﺍﺳﻼﻣﻲ ﻣﺮﻫﻮﻥ »ﺳﻴﺪ ﺟﻤﺎﻝﺍﻟﺪﻳﻦ ﺍﺳﺪﺁﺑﺎﺩﻱ« ﺍﺳﺖ‪.‬‬ ‫ﺍﻣﺎ ﻧﻮﺷــﺘﻪﻫﺎ ﻭ ﺗﻔﻜﺮﺍﺕ‬ ‫ﺍﺳــﻼﻣﻲ ﻏﻴﺮﺍﻳﺮﺍﻧﻲ‪ ،‬ﺁﻥﺟﻮﺭﻱ ﻧﺒﻮﺩ ﻛﻪ ﺫﻫﻦ ﻛﺎﻭﺵﮔﺮ ﺭﺍ ﺳﻴﺮﺁﺏ ﻛﻨﺪ‪.‬‬ ‫ِ‬ ‫*‬ ‫ﻧﺘﻴﺠﻪ ﺁﻧﻜﻪ ﺭﻭﺷــﻨﻔﻜﺮ ﻣﺴــﻠﻤﺎﻥ ﺩﺭ ﺍﻭﺍﻳﻞ ﺗﻜ ّﻮﻥ ﻓﻜﺮ ﺍﺳــﻼﻣﻲ ﺑﺮﺧﻮﺭﺩ ﻣﻲﻛﺮﺩ ﺑﺎ ﻳﻚ ﻓﻀﺎﻱ‬ ‫ﺫﻫﻨﻲ ﻣﺎﺭﻛﺴﻴﺴــﺘﻲ‪ .‬ﺭﻧﮓ ﺫﻫﻦ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻳﻦ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‪ ،‬ﺭﻧﮓ ﻣﺎﺭﻛﺴﻴﺴﺘﻲ ﺷﺪ‪ .‬ﻣﺴﻠﻤﺎﻥ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﺣﺘﻲ ﺿﺪﻣﺎﺭﻛﺴﻴﺴــﻢ ﺑﻮﺩﻧﺪ ﻭ ﺳــﻌﻲ ﻣﻲﻛﺮﺩﻧﺪ ﺗﻔﻜﺮﺍﺕ ﻣﺎﺭﻛﺴﻴﺴــﺘﻲ ﺭﺍ ﻃﺮﺩ ﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ‬ ‫ﻳﻚﺟﺎﻳﻲ ﺑﺎﻻﺧﺮﻩ ﺩﭼﺎﺭ ﺁﻥ ﺯﻣﻴﻨﺔ ﺫﻫﻨﻲ ﻏﻠﻂ ﻣﻲﺷــﺪﻧﺪ‪ .‬ﺍﻳﻦ ﻳﻚ ﻣﺴــﺄﻟﻪ ﺍﺳﺖ ﻭ ﻣﺴﺄﻟﺔ ﺑﺴﻴﺎﺭ‬ ‫ﻣﻬﻤﻲ ﺍﺳــﺖ‪ ،‬ﻳﻌﻨﻲ ﺟﺎﻣﻌﺔ ﺭﻭﺷــﻨﻔﻜﺮ ﺍﺳﻼﻣﻲ ﺩﭼﺎﺭ ﻫﻤﺎﻥ ﺑﻼﻳﻲ ﺷﺪ‪ ،‬ﺑﻪ ﻫﻤﺎﻥ ﺩﺍﻣﻲ ﺍﻓﺘﺎﺩ ﻛﻪ‬ ‫ﮔﺬﺷــﺘﮕﺎﻥ ﻣﺎ ﻳﻌﻨﻲ ﻣﺘﻔﻜﺮﺍﻥ ﺍﺳــﻼﻣﻲ ﺩﺭ ﻗﺮﻥﻫﺎﻱ ﻗﺒﻞ ﺑﻪ ﺁﻥ ﺩﺍﻡ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩﻧﺪ‪» :‬ﺩﺍ ِﻡ ﺁﻟﻮﺩﮔﻲ‬ ‫ﺫﻫﻨﻲ ﺑﻪ ﻧﻬﺎﺩﻫﺎﻱ ﻓﻜﺮﻱ ﻏﻴﺮﺍﺳــﻼﻣﻲ«‪ .‬ﻧﻬﺎﻳﺖ ﺁﻧﻜﻪ ﻳﻚﺭﻭﺯ ﺁﻥ ﻧﻬﺎﺩﻫﺎ‪ ،‬ﻓﻠﺴﻔﺔ ﻳﻮﻧﺎﻥ‪ 64‬ﺑﻮﺩ‪،‬‬ ‫ﺗﻔﻜــﺮﺍﺕ ﻛﻼﻣﻲ »ﺍﺷــ َﻌﺮﻱ ﻭ ُﻣﻌ َﺘ ِﺰﻟﻲ«‪ 65‬ﺑﻮﺩ‪ ،‬ﻳﻚ ﺭﻭﺯ ﻫﻢ ﺗﻔﻜــﺮ ﺍﻟﺤﺎﺩﻱ ﻓﻼﻥ ﺍﻳﺪﺋﻮﻟﻮژﻱ ﺑﻮﺩ‪.‬‬ ‫* )ﻙﻭﻥ(‪ ،‬ﻫﺴﺖ ﺷﺪﻥ‪ ،‬ﭘﻴﺪﺍﻳﺶ‬

‫ﺩﺭ ﻫﻨــﺪ ﻭ ﻣﺼــﺮ‪ ،‬ﺑﻴﻨــﺶ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﺍﻧﺔ ﺍﺳﻼﻣﻰ ﺯﻭﺩﺗﺮ‬ ‫ﻇﻬﻮﺭ ﻛﺮﺩ ﻛﻪ ﻣﺮﻫﻮﻥ ﺳﻴﺪ‬ ‫ﺟﻤﺎﻝﺍﻟﺪﻳﻦ ﺍﺳﺖ‪.‬‬

‫ﺩﺍﻡ ﭘﻴﺶ ﺭﻭﻯ ﺭﻭﺷــﻨﻔﻜ ِﺮ‬ ‫ﺍﻭﺍﻳــﻞ ﺗﻜ ّﻮ ِﻥ‬ ‫ﻣﺴــﻠﻤﺎﻥ ﺩﺭ‬ ‫ِ‬ ‫ﻓﻜﺮ ﺍﺳﻼﻣﻰ‬


‫‪ n70‬دغدغههای فرهنگی‬

‫مرحوم ش��ریعتی می‌گفت‪:‬‬ ‫امروز ک��ه نطفة اندیش��ة‬ ‫اس�لامی دارد بس��ته‬ ‫می‌شود‪ ،‬باید هر گونه رگة‬ ‫بیگانه را از آن دور کنیم‪.‬‬

‫همة اين روشنفكران هم اسالمي فكر مي‌كردند‪ ،‬همه هم مي‌خواستند قرآن را ترجمه و تفسير‬ ‫كنند‪ ،‬همه هم از هرگونه گرايش الحادي حتي وحش��ت مي‌كردند‪ ،‬اما در نهايت گوش��ه‌هايي‬ ‫دس��ت و بالش��ان گير مي‌كرد و در بسياري از مباني دچار مي‌شدند‪ .‬اين يك واقعيت است‪ ،‬اين‬ ‫واقعيت را بپذيريم‪.‬‬ ‫يادم نمي‌رود در يكي از شب‌هاي بسيار خاطره‌انگيز در آخرين ماه‌هاي زندگي مرحوم دكتر شريعتي‪،‬‬ ‫در تهران يك ديدار جمعي داش��تيم و يك صحبت دس��ته‌جمعي كه متأسفانه از آن كساني كه‬ ‫مكرر اتفاق مي‌افت��اد صحبت مي‌كردند‪ ،‬فقط بنده هنوز زنده‌ام؛‬ ‫در آن ميزگرده��ا كه آن‌روزها ّ‬ ‫مرحوم مطهري و مرحوم دكتر‪ ،‬بحث‌هاي مفيدي مطرح مي‌كردند و برادران و خواهراني آنجا‬ ‫بودند و ضبط مي‌ش��د‪ .‬در آن دوران اختناق س��ياه‪ ،‬اين از جملة كارهايي بود كه مي‌ش��د كرد‪.‬‬ ‫در آنجا اين جمله را مرحوم دكتر گفت و اين حرف از او خيلي جالب بود و به نظر من بس��يار‬ ‫مناسب و شايسته مي‌آمد كه اين را دكتر شريعتي بگويد‪ .‬او مي‌گفت كه امروز ما در حال يك‬ ‫والدت فكري هس��تيم‪ .‬آن نطفة انديشة اسالمي امروز دارد بسته مي‌شود‪ ،‬در اين مرحله الزم‬ ‫است كه هرگونه رگة بيگانه را از اين نطفه دور كنيم‪ .‬مي‌گفت اين غلط است كه كسي بنشيند‪،‬‬ ‫بگويد آيا اس�لام چند درصد با ماركسيسم اش��تراك دارد و چند درصد جدايي؟ مي‌گفت اص ً‬ ‫ال‬ ‫طرح اين قضيه غلط است‪ .‬بايد فرض كنيم هيچ اشتراك ندارد‪ ،‬بايد فرض كنيم هيچ‌‌چيز بين‬ ‫آنها وحدت ندارد‪ ،‬اص ً‬ ‫ال نگاه نكنيم كه فالن مكتب چه مي‌گويد‪ ،‬نگاه كنيم اسالم چه مي‌گويد‪.‬‬ ‫ما امروز در دوران بازيابي اسالم هستيم‪ ،‬ما داريم اسالم را كشف مي‌كنيم‪ ،‬اين نيرويي بود در‬ ‫طبيعت كه قرن‌ها مي‌گذشت و ما آن را درست كشف نكرده بوديم‪.‬‬ ‫به هر صورت امروز تكليف ما اين اس��ت كه از اس�لام به‌عنوان يك ايدئولوژي جهت‌بخش و‬ ‫راه‌نما اس��تفاده كنيم‪ .‬اس�لام را با آن خلوص و طهارتش بفهميم و مبارزة خودمان را در جهت‬ ‫اسالم جهت بدهيم‪ ،‬اگر ما اسالم را با اين ديد و با اين برداشت و با اين ّنيت مورد بهره‌گيري‬ ‫و مورد بررس��ي قرار بدهيم آن‌وقت تمام موضع‌گيري‌ه��اي اجتماعي ما چه در مقابل حوادث‪،‬‬ ‫چه در مقابل اشخاص‪ ،‬گروه‌ها‪ ،‬عقايد‪ ،‬ايدئولوژي‌ها براساس قضاوتي خواهد بود كه اسالم به‬ ‫ما ارائه مي‌دهد‪.‬‬ ‫‪58/3/16‬‬ ‫برادران و خواهران عزيز! عقيدة من اين اس��ت كه اين صحنه‪ ،‬صحنة مبارزه و جنگ اس��ت؛‬ ‫حاال بعضى از اسم جنگ می‌ترسند‪ ،‬يا می‌ترسند هو شوند؛ ليكن واقعيت اين است؛ بدون ترديد‬ ‫صحنة جنگ اس��ت‪ .‬يعنى دشمنان اس��تقالل ايران‪ ،‬دشمنان اسالم و انقالب و آن هويتى كه‬ ‫ب��ه بركت تجديد حيات اس�لامى براى اولين بار بعد از چند ق��رن در اين مملكت به‌وجود آمد‪.‬‬ ‫آن روح اس��تقالل‪ ،‬روح توجه به ارزش‌ه��ا و توانايي‌هاى خود‪ ،‬همان چيزى كه وقتى در ملتى‬ ‫به‌وجود آمد‪ ،‬ديگر دست‌يافتن بر آن آسان نيست‪ .‬االن با همه وجودشان وارد ميدانند؛ از همة‬


‫ﺟﺮﻳﺎﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻴﻤﺎﺭ ‪71‬‬ ‫ِ‬

‫ﺍﻣﻜﺎﻧﺎﺕ ﻫﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺩﺭ ﻫﻤﺔ ﻣﺮﺍﺗﺐ ﻭ ﻣﺮﺍﺣﻞ ﻫﻢ ﺣﻀﻮﺭ ﺩﺍﺭﻧﺪ؛ ﺍﺯ ﻣﻨﺎﻗﺸﺎﺕ ﺑﻪﺍﺻﻄﻼﺡ‬ ‫ﻓﻠﺴــﻔﻰ ﻭ ﺷﺒﻪﻓﻠﺴﻔﻰ ﺩﺭ ﻳﻚ ﺳــﻄﺤﻰ‪ ،‬ﺗﺎ ﻣﻨﺎﻗﺸــﺎﺕ ﺣﻘﻮﻗﻰ‪ ،‬ﺣﻘﻮﻕ ﺯﻥ‪ ،‬ﺣﻘﻮﻕ ﭼﻪ ﻭ ﭼﻪ؛ ﺗﺎ‬ ‫ﺳﻄﻮﺡ ﺳﻴﺎﺳﻰﺑﺎﺯﻯ ﻳﻌﻨﻰ ﺳﻴﺎﺳﻲﮔﻮﻳﻰ‪ ،‬ﻧﻪ ﺳﻴﺎﺳﻰ ﺑﻪ ﻣﻌﻨﺎﻯ ﻭﺍﻗﻌﻰ ﻛﻠﻤﻪ‪ ،‬ﺷﻌﺎﺭ ﺳﻴﺎﺳﻰ ﻭ ﺗﻴﺘﺮ‬ ‫ﺯﺩﻥ ﻭ ﺍﻳﻨﻬﺎ؛ ﺗﺎ ﻛﺎﺭﻫﺎﻯ ﻫﻨﺮﻯ‪ ،‬ﻓﻴﻠﻢ ﻭ ﺳــﻴﻨﻤﺎ؛ ﺗﺎ ﻫﻨﺮ ﻧﻮﺷــﺘﺎﺭﻯ‪ ،‬ﻗﺼﻪ ﻭ ﺍﻣﺜﺎﻝ ﺫﻟﻚ؛ ﻓﻌﺎﻟﻨﺪ ﻭ ﺑﺎ‬ ‫ﻛﻤﺎﻝ ﺗﻼﺵ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ؛ ﺍﻟﺒﺘﻪ ﭘﺸﺘﻴﺒﺎﻧﻰ ﻫﻢ ﻣﻰﺷﻮﻧﺪ‪ .‬ﻳﻌﻨﻰ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺁﻥﮔﻮﻧﻪ ﻧﻴﺴﺖ ﻛﻪ ﻧﺎﺷﻰ‬ ‫ِ‬ ‫ﺍﺯ ﺍﻳﻤﺎﻥ ﺑﺎﺷﺪ؛ ﻣﻘﺪﺍﺭﻯ ﺍﺯ ﺣﺮﻛﺖ ﻭ ﺟﻮﺷﺶ ﺁﻧﻬﺎ ﻧﺎﺷﻰ ﺍﺯ ﻧﻔﺮﺕ ﺍﺳﺖ؛ ﻧﻔﺮﺕ ﺍﺯ ﺩﻳﻦ ﻭ ﺍﺯ ﻣﻈﺎﻫﺮ‬ ‫ﺩﻳﻨﻰ ﻭ ﺍﺯ ﺁﺧﻮﻧﺪ! ﺑﻌﻀﻰ ﺍﺯ ﺁﺧﻮﻧﺪﺟﻤﺎﻋﺖ ﻣﺘﻨﻔﺮﻧﺪ ﺩﻳﮕﺮ‪ .‬ﻣﻤﻜﻦ ﺍﺳــﺖ ﺧﻴﻠﻰ ﺑﻰﺩﻳﻦ ﻫﻢ ﻧﺒﺎﺷــﺪ‪،‬‬ ‫ﻭﻟﻰ ﺍﺯ ﺷﻜﻞ ﺁﺧﻮﻧﺪ ﺑﺪﺵ ﻣﻰﺁﻳﺪ‪ .‬ﻫﺮ ﭼﻪ ﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ ﺁﺧﻮﻧﺪ ﻣﻰﺑﻴﻨﺪ؛ ﺍﻳﻦ ﺧﻮﺩﺵ ﻳﻚ ﻧﻔﺮﺕ ﻭ‬ ‫ﺑﺮﺍﻧﮕﻴﺰﺍﻧﻨﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺑﻌﻀﻲﻫﺎ ﻫﻢ ﻣﺴﺄﻟﺔ ﻧﻔﺮﺕ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻣﺴﺄﻟﺔ ﻃﻤﻊ ﺍﺳﺖ؛ ﺣﺴﺎﺑﻰ ﺗﺄﻣﻴﻦ‬ ‫ﻭ ﭘﺸﺘﻴﺒﺎﻧﻰ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﻓﺮﺍﺩﻯ ﺭﺍ ﺩﺍﺭﻳﻢ‪.‬‬ ‫ﭘﺸــﺘﻴﺒﺎﻧﻰ ﺭﻭﺷﻨﻔﻜﺮ ﻫﻢ ﺩﻭ ﻧﻮﻉ ﺍﺳﺖ؛ ﻫﻤﻪﺍﺵ ﭘﺸــﺘﻴﺒﺎﻧﻰ ﻣﺎﻟﻰ ﻧﻴﺴﺖ‪ .‬ﺭﻭﺷﻨﻔﻜﺮ‪ ،‬ﮔﺎﻫﻰ ﺣﺎﺿﺮ‬ ‫ﺍﺳــﺖ ﮔﺮﺳﻨﮕﻰ ﺑﻜﺸــﺪ‪ ،‬ﺍﻣﺎ ﺑﺮﺍﻳﺶ ﻛﻒ ﺑﺰﻧﻨﺪ ـﻧﺎﻡ ﻭ ﻧﺸﺎﻥ ﻭ ﺍﺳﻢ ﻭ ﺭﺳﻢ ﻭ ﺍﻳﻦ ﭼﻴﺰﻫﺎـ ﺗﻌﺮﻳﻒ‬ ‫*‬ ‫ﻛﻨﻨــﺪ‪ ،‬ﺭﺍﺩﻳﻮﻫﺎ ﺑﮕﻮﻳﻨﺪ ﻭ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻯ ﺧﺎﺭﺟﻰ ﺑﻨﻮﻳﺴــﻨﺪ ﻭ ﺑﻪ ﻛﺘﺎﺏ ﻭ ﺍﺛﺮﺍﺕ ﺩﻳﮕﺮﺵ ﺗﻘﺮﻳﻆ‬ ‫ﺑﺰﻧﻨﺪ‪ .‬ﻳﻚ ﺍﺛﺮ ﻛﻢﺍﺭﺯﺵ ﺭﺍ ﺑﺎﻻ ﺑﺒﺮﻧﺪ‪ ،‬ﺍﻫﻤﻴﺖ ﻭ ﺟﺎﻳﺰﻩ ﺑﺪﻫﻨﺪ‪ .‬ﺑﻪﻫﺮﺣﺎﻝ ﺍﻧﮕﻴﺰﻩﻫﺎ ﺍﻳﻨﻬﺎﺳﺖ؛ ﻳﻌﻨﻰ‬ ‫ﻧﻤﻰﺷــﻮﺩ ﮔﻔﺖ ﺍﻳﻦ ﺁﻗﺎ ﻛﻪ ﺍﻳﻤﺎﻥ ﻧﺪﺍﺭﺩ‪ ،‬ﭘﺲ ﺍﻧﮕﻴﺰﻩﺍﺵ ﭼﻴﺴــﺖ‪ .‬ﻫﻤﻪ ﻧﻮﻉ ﺍﻧﮕﻴﺰﻩﺍﻯ ﻣﻰﺷــﻮﺩ‬ ‫ﭘﻴﺪﺍ ﻛﺮﺩ‪ .‬ﺑﻌﺪ ﻫﻢ ﻭﻗﺘﻰ ﺩﻳﺪﻧﺪ ﻣﺎﻧﻌﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﻓﻀﺎﻳﻰ ﺍﺳــﺖ ﻛﻪ ﻫﺮ ﭼﻪ ﺑﺨﻮﺍﻫﻨﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﻨﺪ‬ ‫ﺑﮕﻮﻳﻨﺪ‪ ،‬ﺑﻴﺸﺘﺮ ﻫﻢ ﺗﺸﻮﻳﻖ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺑﺎﺯ ﭼﻨﺎﻧﭽﻪ ﺩﺭ ﻳﻚ ﺟﺎ ﺍﺧﻤﻰ‪ ،‬ﻣﺎﻧﻌﻰ ﻭ ﭼﻴﺰﻯ ﺑﺎﺷﺪ‪ ،‬ﻣﻘﺪﺍﺭﻯ‬ ‫ﻣﻼﺣﻈﻪ ﻣﻰﺷــﻮﺩ؛ ﻭﻟﻰ ﻭﻗﺘﻰ ﺩﻳﺪﻧﺪ ﻛﻪ ﺑﻪ ﺁﻧﻬﺎ ﻟﺒﺨﻨﺪ ﻫﻢ ﺯﺩﻩ ﻣﻰﺷــﻮﺩ‪ ،‬ﻃﺒﻌ ًﺎ ﺑﻴﺸﺘﺮ ﺗﺸﻮﻳﻖ ﺑﻪ‬ ‫ﺍﻳﻦ ﻛﺎﺭ ﻣﻰﺷــﻮﻧﺪ‪ .‬ﺩﺭ ﺩﺍﺧﻞ ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﺣﺎﻻ ﻫﺪﻑ ﭼﻴﺴــﺖ؟ ﻫﺪﻑ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻫﻤﺎﻥ ﻫﻮﻳﺘﻰ‬ ‫ﻛﻪ ﺍﺯ ﺍﺳــﻼﻡ ﻭ ﺍﺯ ﺍﻧﻘﻼﺏ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳــﺖ‪ ،‬ﺧﺮﺩ ﻭ ﻧﺎﺑﻮﺩ ﺷﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻣﻰﺩﺍﻧﻨﺪ ﻛﻪ ﺗﻮﺩﺓ ﻣﺮﺩﻡ ﺑﻪ‬ ‫ﺍﻳﻦ ﺁﺳــﺎﻧﻰ‪ ،‬ﻧﺎﺑﻮﺩﺷــﺪﻧﻰ ﻧﻴﺴﺖ؛ ﺑﺎﻻﺧﺮﻩ ﻣﺮﺩﻡ ﻣﺴــﻠﻤﺎﻧﻨﺪ‪ ،‬ﻫﻤﺎﻥ ﻣﺮﺩﻣﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺯﻣﻴﻨﺔ ﺁﻧﻬﺎ‬ ‫ﺑﻌﺪ ﺍﺯ ﭘﻨﺠﺎﻩ ﺳــﺎﻝ ﺣﻜﻮﻣﺖ ﭘﻬﻠﻮﻯ ﻭ ﺩﻳﻦﺳﺘﻴﺰﻯ‪ ،‬ﺁﻥﻃﻮﺭ ﺑﻮﺩ ﻛﻪ ﺗﻮﺍﻧﺴﺘﻨﺪ ﭼﻨﻴﻦ ﺍﻧﻘﻼﺑﻰ ﺭﺍ ﺭﺍﻩ‬ ‫ﺑﻴﻨﺪﺍﺯﻧــﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺩﺭ ﺩﺭﺟﺔ ﺍﻭﻝ ﺑﻪ ﺗﻮﺩﺓ ﻣﺮﺩﻡ ﻃﻤﻊ ﻧﺪﺍﺭﻧﺪ؛ ﺑﻪ ﺧﻮﺍﺹ ﻃﻤﻊ ﺩﺍﺭﻧﺪ‪ .‬ﺧﻮﺍﺹ ﻳﻌﻨﻰ‬ ‫ﻫﻤﻴﻦ ﻗﺸــﺮﻫﺎﻯ ﻣﺘﻮﺳﻄﻰ ﻛﻪ ﺁﮔﺎﻫﻲﻫﺎ ﻭ ﺗﺄﺛﻴﺮ ﻧﻔَﺴــﻰ ﺩﺍﺭﻧﺪ؛ ﻣﻤﻜﻦ ﺍﺳﺖ ﻳﻜﻰ ﺍﺯ ﺁﻧﻬﺎ ﻣﻌﻤﻢ‪،‬‬ ‫ﻳﺎ ﺩﺍﻧﺸﮕﺎﻫﻰ ﻭ ﺩﺍﻧﺸﺠﻮ ﺑﺎﺷﺪ؛ ﺑﺎﻻﺧﺮﻩ ﺧﻮﺍﺹ‪ .‬ﺁﻣﺎﺝ ﻫﻢ ﺩﺭ ﺩﺭﺟﺔ ﺍﻭﻝ‪ ،‬ﺧﻮﺍﺹ ﻫﺴﺘﻨﺪ‪.‬‬ ‫‪78/12/23‬‬

‫* )ﻕﺭﻅ(‪ ،‬ﻧﻮﺷﺘﻦ ﻣﻄﺎﻟﺐ ﻣﺪﺡﺁﻣﻴﺰ ﺑﺮ ﻛﺘﺎﺑﻰ‬

‫ﺩﺷﻤﻨﺎﻥ ﺍﺳﺘﻘﻼﻝ ﻭ ﻫﻮﻳﺖ‬ ‫ﺍﺳﻼﻣﻰ ﺍﻳﺮﺍﻥ ﻫﻢ ﻧﻔﺮﺕ ﺍﺯ‬ ‫ﺩﻳﻦ ﺩﺍﺭﻧﺪ ﻭ ﻫﻢ ﻃﻤﻊ ﻣﺎﻝ‬ ‫ﻭ ﻧﺎﻡ ﻭ ﻧﺸﺎﻥ ﺩﺍﺭﻧﺪ‪.‬‬

‫ﻫﺪﻑ ﺩﺷــﻤﻦ ﻧﺎﺑﻮﺩ ﻛﺮﺩﻥ‬ ‫ﻫﻮﻳﺖ ﺍﺳــﻼﻣﻰ ﻭ ﺍﻧﻘﻼﺑﻰ‬ ‫ﺍﺳــﺖ ﻭ ﺩﺭ ﺩﺭﺟــﺔ ﺍﻭﻝ ﺑﻪ‬ ‫ﺧﻮﺍﺹ ﻃﻤﻊ ﺩﺍﺭﻧﺪ ﻭ ﻧﻪ ﺑﻪ‬ ‫ﺗﻮﺩﺓ ﻣﺮﺩﻡ‪.‬‬


‫ﻓﺼﻞ ﭘﻨﺠﻢ‬ ‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ‬


‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ ‪75‬‬

‫ﺧﻮﺩﻯ ﻫﻨﺮ ﺩﺍﺭﻳﻢ‬ ‫ﺧﻮﺩﻯ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﻳﻚ ﺟﺒﻬﺔ‬ ‫ﻣﻰﺧﻮﺍﻫﻢ ﺑﻪ ﺷﻤﺎ ﻋﺮﺽ ﻛﻨﻢ ﻛﻪ ﻣﺎ ﻳﻚ ﺟﺒﻬﺔ‬ ‫ِ‬ ‫ِ‬ ‫ﻛﻪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺟﻮﺷﻴﺪﻧﺪ ﻭ ﺟﻮﺷﻴﺪﻧﺸﺎﻥ ﻫﻢ ﻃﺒﻴﻌﻰ ﺑﻮﺩ‪ .‬ﺩﺭ ﻫﻤﺔ ﺻﺤﻨﻪﻫﺎﻯ ﺟﺎﻣﻌﺔ ﻣﺎ‪ ،‬ﺍﻓﺮﺍﺩﻯ ﺩﺭ‬ ‫ﺑﺎﺭﺍﻥ ﭘﺮ ﺑﺮﻛﺖ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﺯ ﺳـﺮﺯﻣﻴﻦ ﺣﺎﺻﻞﺧﻴﺰ ﻓﻄﺮﺕ ﺍﻧﺴـﺎﻧﻰ ﺭﻭﻳﻴﺪﻧﺪ ﻛﻪ ﺩﻭ ﺻﺤﻨﻪﺍﺵ‪،‬‬ ‫ﺯﻳ ِﺮ‬ ‫ِ‬

‫ﺩﻭ ﺟﺒﻬﻪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ‬ ‫ﺧﻮﺩﻯ‬ ‫ﺟﻮﺷــﻴﺪﻧﺪ‪ :‬ﺟﺒﻬــﺔ‬ ‫ِ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‬ ‫ﻫﻨﺮ‪.‬‬

‫ﻳﻜـﻰ ﺟﺒﻬﺔ ﺭﻭﺷـﻨﻔﻜﺮﻯ ﻭ ﺩﻳﮕﺮﻯ ﺟﺒﻬﺔ ﻫﻨﺮ ﺑـﻮﺩ‪ .‬ﺍﻳﻦ ﺩﻭ ﺟﺒﻬﻪ‪ ،‬ﺩﻭ ﻣﻘﻮﻟـﺔ ﺟﺪﺍﮔﺎﻧﻪﺍﻧﺪ؛ ﭼﻮﻥ‬ ‫ﺭﻭﺷـﻨﻔﻜﺮﻯ ﻏﻴﺮ ﺍﺯ ﻫﻨﺮ ﺍﺳﺖ‪ .‬ﺍﻯﺑﺴـﺎ ﻫﻨﺮﻣﻨﺪﻯ ﻛﻪ ﺭﻭﺷﻨﻔﻜﺮ ﻧﻴﺴﺖ ﻭ ﺍﻯﺑﺴﺎ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻛﻪ‬ ‫ﻫﻨﺮﻣﻨﺪ ﻣﺤﺴﻮﺏ ﻧﻤﻰﺷﻮﺩ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﺩﻭ ﻣﻘﻮﻟﻪ‪ ،‬ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺟﻤﻊ ﻫﻢ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺍﻣﺮﻭﺯ ﻫﺮ ﺩﻭ ﻣﻘﻮﻟﻪ‬ ‫ﻣﻮﺭﺩ ﻧﻈﺮ ﻣﻦ ﺍﺳﺖ ﻭ ﺑﻪ ﺗﻌﺒﻴﺮﻯ ﺭﻭﺷﻦﺗﺮ‪ ،‬ﺣﺪ ﻣﺸﺘﺮﻙ ﺍﻳﻦ ﺩﻭ ﻣﻘﻮﻟﻪ ﺭﺍ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻡ‪.‬‬ ‫ﺩﺭ ﺍﺛـﺮ ﺍﻧﻘـﻼﺏ‪ ،‬ﺑﻪ ﺧﻮﺩﻯ ﺧﻮﺩ‪ ،‬ﺟﺒﻬﻪﺍﻯ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪ‪ .‬ﻫﻴﭻﻛﺲ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺳـﺮ ﺩﻳﮕﺮﻯ ﻣﻨّﺖ‬ ‫ﺑﮕﺬﺍﺭﺩ ﻭ ﺑﮕﻮﻳﺪ ﺍﻳﻦ ﺟﺒﻬﻪ ﺑﺎ ﺗﻼﺵ ﻣﻦ ﻳﺎ ﺑﺎ ﻛﻤﻚ ﻣﻦ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳـﺖ‪ .‬ﺩﺭﻭﺍﻗﻊ ﺍﻳﻦ ﺟﺒﻬﻪ‬ ‫ﻣﺜﻞ ﺟﻨﮕﻠﻰ ﻛﻪ ﺧﻮﺩﺵ ﻣﻰﺭﻭﻳﺪ‪ ،‬ﺭﻭﻳﻴﺪ ﻭ ﻫﻴﭻﻛﺲ ﺩﺭ ﺁﻥ ﻧﻬﺎﻟﻰ ﻏﺮﺱ ﻧﻜﺮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺑﺎﺭﺍﻥ ﺍﻧﻘﻼﺏ‬ ‫ﻭ ﻓﻄﺮﺕ ﭘﺎﻙ ﻭ ﺻﺎﻓﻰ ﻛﻪ ﺯﻣﻴﻨﺔ ﺍﻳﻦ ﻣﻌﻨﺎ ﺑﻮﺩ‪ ،‬ﺩﺧﺎﻟﺖ ﺩﺍﺷﺖ‪ ،‬ﻭ ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﻣﻰﺩﺍﻧﻴﺪ‪ ،‬ﻭﻳﮋﮔﻰ‬ ‫ﺍﻧﻘﻼﺏ ﺍﻳﻦ ﺍﺳـﺖ ﻛﻪ ﻣﻰﭘﺮﻭﺭﺍﻧﺪ ﻭ ﭘﺮﻭﺭﺵ ﻣﻰﺩﻫﺪ‪ .‬ﻋﻠﻰﺍﻯّﺣﺎﻝ‪ ،‬ﻳﻚ ﺟﺒﻬﺔ ﺧﻮﺏ ﻭ ﻭﺳﻴﻊ‪ ،‬ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺟﺒﻬﻪﺍﻯ ﻋﻈﻴﻢ ﺩﺭ ﻫﻤﻴﻦ ﻭﺍﺩﻯ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﻫﻨﺮ ﻛﻪ ﺍﻋﻀﺎﻳﺶ ﺑﻪ ﺍﻧﻘﻼﺏ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ‬

‫ﻭ ﺑـﻪ ﺁﻥ ﻛﻔـﺮ ﻭﺭﺯﻳﺪﻧﺪ‪ ،‬ﭘﺪﻳﺪ ﺁﻣﺪ‪» .‬ﻛﻔﺮ« ﻳﻌﻨﻰ ﻫﻤﻴــﻦ‪ .‬ﻣﺎ ﺍﺯ ﻣﻔﻬﻮﻡ ﻭﺍﻗﻌﻰ ﻭﺍژﺓ ﻛﻔﺮ ﻗﺪﺭﻯ ﺩﻭﺭ‬ ‫ﺣﻘﻴﻘﺖ ﺭﻭﺷــﻨﻰ ﺭﺍ ﭘﻮﺷــﺎﻧﺪﻥ ﻛﻪ ﻭﺍﻗﻌ ًﺎ ﺟﺮﻡ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻭ ﻭﺍﻗﻌ ًﺎ ﻫﻢ ﻋﺬﺍﺏ‬ ‫ﺍﻓﺘﺎﺩﻩﺍﻳﻢ‪ .‬ﻛﻔﺮ ﻳﻌﻨﻰ‬ ‫ِ‬ ‫ﺟﻬﻨﻢ ﺍﻟﻬﻰ ﻣﺨﻠّﺪ ﺑﺎﺷﺪ‪ .‬ﻛﺴﻰﻛﻪ ﺑﺎ ﺍﻫﻮﺍﻯ ﻧﻔﺴﺎﻧﻰ‬ ‫ﺍﺑﺪﻯ ﺩﺍﺭﺩ‪ .‬ﻭﺍﻗﻌ ًﺎ ﻫﺮ ﻛﺎﻓﺮﻯ ﺑﺎﻳﺪ ﻫﻢ ﺩﺭ ﺁﺗﺶ‬ ‫ِ‬ ‫ﺟﻬﻨﻢ ﺍﻟﻬﻰ‪ ،‬ﻣﺨﻠّﺪ ﺑﺎﺷﺪ ﻭ ﻫﻴﭻ‬ ‫ﺧﻮﺩ‪ ،‬ﺭﻭﺷــﻦﺗﺮﻳﻦ ﺧﻮﺭﺷﻴﺪﻫﺎ ﺭﺍ ﺑﭙﻮﺷﺎﻧﺪ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﺑﺎﻳﺪ ﻫﻢ ﺩﺭ ﺁﺗﺶ‬ ‫ِ‬ ‫ﺟﺎﻯ ﺗﻌﺠﺐ ﻧﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﻛﻔﺎﺭ ﺭﺍ ﺩﺭ ﺁﺗﺶ ﻣﺨﻠّﺪ ﻛﻨﺪ‪ .‬ﻛﻔﺮ ﻳﻌﻨﻰ ﺍﻳﻦ ﻭ ﺍﻳﻨﻬﺎ ﻭﺍﻗﻌ ًﺎ ﻛﺎﻓﺮﻧﺪ! ﺍﻟﺒﺘﻪ‬

‫ﺣﻘﻴﻘﺖ ﺭﻭﺷــﻨﻰ‬ ‫ﻛﻔﺮ ﻳﻌﻨﻰ‬ ‫ِ‬ ‫ﺭﺍ ﭘﻮﺷﺎﻧﺪﻥ‬


‫‪ 76‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻧﻤﻰﮔﻮﻳﻢ ﻧﺠﺴﻨﺪ! ﻓﺮﺩﺍ ﻧﺮﻭﻧﺪ ﺑﮕﻮﻳﻨﺪ ﻓﻼﻧﻰ ﮔﻔﺖ ﺷﻤﺎ ﻧﺠﺲ ﻫﺴﺘﻴﺪ! ﻧﻪ؛ ﻧﺠﺲ ﻧﻴﺴﺘﻨﺪ ﻭ ﺣﺮﻓﻰ‬ ‫ﻫﻢ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﺑﺎ ﻣﺎ ﺯﻧﺪﮔﻰ ﻛﻨﻨﺪ‪ .‬ﻣﻨﺘﻬﺎ ﺣﻘﻴﻘﺘ ًﺎ ﻛﺎﻓﺮ ﺩﻝ ﻭ ﻛﺎﻓﺮ ﺑﺎﻃﻨﻨﺪ‪.‬‬ ‫‪73/3/2‬‬ ‫ﺗﻴــﻎ ﺍﻧﻘــﻼﺏ ﺩﺭ ﻫﻴــﭻ‬ ‫ﺟﺒﻬــﻪﺍﻯ ﻛﻨﺪﺗــﺮ ﺍﺯ ﺟﺒﻬﺔ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﻫﻨﺮ ﻧﺒﻮﺩ‪.‬‬

‫ﺗﻴـﻎ ﺍﻧﻘﻼﺏ‪ ،‬ﺩﺭ ﻫﻴﭻ‬ ‫ﺟﺒﻬـﺔ ﺑﻪﻭﺟـﻮﺩ ﺁﻣﺪﺓ ﺧـﻮﺩﻯ‪ ،‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺟﺒﻬﺔ ﻋﻈﻴﻢ ﻗـﺮﺍﺭ ﮔﺮﻓﺖ‪ ،‬ﺍﻣﺎ‬ ‫ِ‬ ‫ﺟﺒﻬـﻪﺍﻯ ُﻛﻨﺪﺗـﺮ ﺍﺯ ﺟﺒﻬﺔ ﺭﻭﺷـﻨﻔﻜﺮﻯ ﻭ ﻫﻨﺮ ﻧﺒﻮﺩ! ﺍﻧﻘﻼﺏ ﺗﻮﺍﻧﺴـﺖ ﺩﺭ ﻫﻤﻪﺟﺎ‪ ،‬ﺣﺘﻰ ﺩﺭ ﻣﻴﺪﺍﻥ‬ ‫ﺟﻨـﮓ ﻭ ﺩﺭ ﻧﻈﺎﻣﻲﻫـﺎﻯ ﻃﺎﻏﻮﺗﻰ ﻧﻔﻮﺫ ﻛﻨﺪ‪ .‬ﻣﺎ ﻧﻈﺎﻣﻲﻫﺎﻯ ﻃﺎﻏﻮﺗﻰﺍﻯ ﻛـﻪ ﺍﺯ ﺑُ ِﻦ ﺩﻧﺪﺍﻥ ﺍﻧﻘﻼﺑﻰ‬ ‫ﺷﺪﻧﺪ‪ ،‬ﻛﻢ ﻧﺪﺍﺷﺘﻴﻢ ﻭ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺍﻣﺎ ﺑﻪ ﺗﻌﺪﺍﺩ ﻧﻈﺎﻣﻲﻫﺎﻯ ﺍﻧﻘﻼﺑﻰ ﺷﺪﻩ ﻛﻪ ﻫﻴﭻ‪ ،‬ﺣﺘﻰ ﺧﻴﻠﻰ ﻛﻤﺘﺮ ﺍﺯ‬ ‫ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺟﺒﻬﺔ ﺭﻭﺷـﻨﻔﻜﺮﻯ ﺳـﺮﺍﻍ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﺍﻧﻘﻼﺑﻰ ﺷﺪﻩ ﺑﺎﺷﻨﺪ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﻦ ﺳﺮﺍﻍ ﻧﺪﺍﺷﺘﻪ‬ ‫ﺑﺎﺷﻢ؛ ﻫﻴﭻﻛﺲ ﺳﺮﺍﻍ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺑﻪﺧﺎﻃــﺮ ﻭﺍﺑﺴــﺘﮕﻰﻫﺎﻳﻰ‬ ‫ﻛﻪ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺩﺍﺷــﺘﻨﺪ‪،‬‬ ‫ﺍﻧﻘﻼﺏ ﻧﺘﻮﺍﻧﺴﺖ ﺁﻥ ﺟﺒﻬﻪ‬ ‫ﺭﺍ ﻓﺘﺢ ﻛﻨﺪ‪.‬‬

‫ﺍﻧﻘـﻼﺏ ﻣـﺎ ﻧﺘﻮﺍﻧﺴـﺖ ﺁﻥ ﺟﺒﻬﻪ ﺭﺍ ﻓﺘﺢ ﻛﻨـﺪ ﻭ ﺍﻳﻦ ﺍﻟﺒﺘﻪ ﻋﻠﻠﻰ ﺩﺍﺭﺩ‪ .‬ﺷـﻤﺎ ﻛـﻪ ﺧﻮﺩﺗﺎﻥ ﻫﻨﺮﻣﻨﺪ‬ ‫ﻭ ﺭﻭﺷـﻨﻔﻜﺮﻳﺪ ﻭ ﻣﺴـﺎﺋﻠﻰ ﺭﺍ ﻛـﻪ ﺑﺮﺍﻯ ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﻭ ﺭﻭﺷـﻨﻔﻜﺮ ﻣﻄﺮﺡ ﺍﺳـﺖ ﻟﻤـﺲ ﻣﻰﻛﻨﻴﺪ‪،‬‬ ‫ﻣﻰﺗﻮﺍﻧﻴﺪ ﺑﻪ ﺭﺍﺣﺘﻰ ﺍﻳﻦ ﻋﻠﻞ ﺭﺍ ﺑﻴﺎﺑﻴﺪ‪ .‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻫﻤﻮﺍﺭﻩ ﻭﺍﺑﺴﺘﮕﻲﻫﺎﻳﻰ ﺩﺍﺭﻧﺪ ﻛﻪ ﺗﺼﺮﻑ ﺁﻧﻬﺎ‪،‬‬ ‫ﻭﻟـﻮ ﺍﺯ ﻧﺎﺣﻴﺔ ﻳﻚ ﻓﻜﺮ ﺯﻻﻝِ ِ‬ ‫ﭘﺎﻙ ﺧﺎﻟﺺ‪ ،‬ﻣﺸـﻜﻞ ﺍﺳـﺖ‪ .‬ﻳﻌﻨﻰ ﺍﮔﺮ ﻓـﺮﺽ ﻛﻨﻴﻢ ﻛﻪ ﻣﺎ ﻳﻚﻭﻗﺖ‬ ‫ﻧﺘﻮﺍﻧﺴﺘﻴﻢ ﺭﻭﺡ ﺣﺴﺎﺳﻰ ﺭﺍ ﺟﺬﺏ ﻛﻨﻴﻢ‪ ،‬ﺩﻟﻴﻠﺶ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺑﺪ ﻳﺎ ﻏﻠﻂ ﻣﻰﮔﻮﻳﻴﻢ‪ .‬ﺩﻟﻴﻠﺶ ﺍﻳﻦ‬ ‫ﺍﺳـﺖ ﻛﻪ ﺗﺼﺎﺩﻓﺎً‪ ،‬ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺁﻥ ﺭﻭﺡ ﺣﺴـﺎﺱ‪ ،‬ﻭﺿﻊ ﻭ ُﻣﺤﺎﺫﺍﺕ* ﻣﻨﺎﺳـﺐ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺟﺬﺏ‬ ‫ﺷـﻮﺩ‪ ،‬ﭘﻴﺪﺍ ﻧﺸـﺪﻩ ﺍﺳـﺖ‪ .‬ﺭﻭﺣﻰ ﻛﻪ ﺑﺎ ﻳﻚ ﺍﺧﻢ‪ ،‬ﺑﺎ ﻳﻚ ﺗﺄﺧﻴﺮ ﻭ ﺑﺎ ﻳﻚ ﺑﻰﺗﻮﺟﻬﻰ‪ ،‬ﺍﻓﺴـﺮﺩﻩ ﻭ‬ ‫ﭘﮋﻣﺮﺩﻩ ﻣﻰﮔﺮﺩﺩ‪ ،‬ﻧﻤﻰﺷﻮﺩ ﺗﻮﻗﻊ ﺩﺍﺷﺖ ﻛﻪ ﺣﺘﻤﺎً ﻫﺮ ﻓﻜﺮ ﺻﺤﻴﺤﻰ ﺍﻭ ﺭﺍ ﺟﺬﺏ ﻛﻨﺪ‪.‬‬

‫ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﺒــﺎﺭﺯﺍﺕ ﺍﻧﻘﻼﺏ‬ ‫ﺍﺳــﻼﻣﻰ‪ ،‬ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‬ ‫ﺣﺮﻓﻪﺍﻯ ﻧﻘﺶ ﻛﻤﻰ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﻏﺎﻟــﺐ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻣﺎ ﺑﺎ‬ ‫ﻣﺮﺩﻡ ﻭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻧﺒﻮﺩﻧﺪ‪.‬‬

‫]ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻣﺮﺑﻮﻁ ﺑﻪ ﻫﻔﺖﻣﺎﻩ ﭘﺲ ﺍﺯ ﭘﻴﺮﻭﺯﻯ ﺍﻧﻘﻼﺏ ﺍﺳﺖ‪[.‬‬ ‫ﺩﺭﺑﺎﺭﺓ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺑﺎﻳﺪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﺑﺎ ﻛﻤﺎﻝ ﺗﻠﺨﻰ ﻭ ﺩﺭﺩﻣﻨﺪﻯ ﺑﮕﻮﻳﻢ ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺣﺮﻓﻪﺍﻯ ﻧﻘﺶ ﻛﻤﻰ ﺩﺍﺷﺘﻨﺪ‪.‬‬ ‫ﻫﻤﮕﺎﻧﻰ ﻣﻠﺖ ﻣﺎ‪،‬‬ ‫ﻣﺒﺎﺭﺯﺍﺕ ﻋﻤﻴﻖ ﻭ ﺍﺻﻴﻞ ﻭ‬ ‫ِ‬ ‫ِ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻧﻰ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻧﺎﻡ ﻣﻌﺮﻭﻑ ﺷــﺪﻧﺪ؛ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣﺎ‪ ،‬ﻗﻠﻢﺯﻧﺎﻥ ﻣﺎ‪ ،‬ﺷــﺎﻋﺮﺍﻥ ﻣﺎ‪،‬‬ ‫ﺁﻫﻨﮓﺳــﺎﺯﺍﻥ ﻣﺎ‪ ،‬ﻧﻘﺎﺷﺎﻥ ﻣﺎ‪ ،‬ﺁﻥ ﻣﻮﺿﻌﻰ ﺭﺍ ﻛﻪ ﺑﺎﻳﺪ ﺍﻧﺘﺨﺎﺏ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﺩﻗﻴﻘ ًﺎ ﺍﻧﺘﺨﺎﺏ‬ ‫ﻧﻜﺮﺩﻧﺪ‪ .‬ﺣﺠﻢ ﻛﺎﺭﺷــﺎﻥ ﻧﺴــﺒﺖ ﺑﻪ ﻣﺴﺆﻭﻟﻴﺖ ﺧﻄﻴﺮ ﻭ ﻋﻈﻴﻤﺸــﺎﻥ ﺣﺠﻢ ﻛﻤﻰ ﺑﻮﺩ‪.‬‬ ‫ﺭﻭﺷﻨﻔﻜﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﺮﺩﻡ ﻣﺴﺆﻭﻝ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﻣﻠﺘﺰﻡ ﻭ ﻣﻜﻠﻒ ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﻣﺘﻌﻬﺪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﮔﺮ ﺭﻭﺷﻨﻔﻜﺮ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﺟﺪﺍ ﻛﺮﺩﻯ‪ ،‬ﺍﮔﺮ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﺮﺝ ﻋﺎﺝ ﻧﺸﺎﻧﺪﻯ‪ ،‬ﺍﻳﻦ ﺭﻭﺷﻨﻔﻜﺮ ﺩﺭ‬ ‫ﻣﻮﺿﻊ ﻭ ﻣﻘﺎﻡ ﻭﺍﻗﻌﻰ ﺧﻮﺩ ﻧﻴﺴــﺖ‪ ،‬ﺍﻭ ﻧﻤﻰﺗﻮﺍﻧﺪ ﻣﻮﺟﻮﺩ ﻣﻔﻴﺪﻯ ﺑﺎﺷــﺪ‪ .‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻣﺎ‬ ‫ﻣﺒﺎﺭﺯﺍﺕ ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﻧﻘﺶ ﺭﺍ‪ ،‬ﻧﻘﺶ ﻣﻴﺎﻥ ﻣﺮﺩﻡ‬ ‫ـﻧﻤﻰﮔﻮﻳﻢ ﻋﻤﻮﻣ ًﺎ ﺍﻣﺎ ﻏﺎﻟﺒ ًﺎـ ﺩﺭ ﺩﻭﺭﺍﻥ‬ ‫ِ‬ ‫ﺑﻮﺩﻥ‪ ،‬ﺩﺭﺩﻫﺎﻯ ﻣﺮﺩﻡ ﺭﺍ ﻓﻬﻤﻴﺪﻥ‪ ،‬ﺁﻥ ﺩﺭﺩﻫﺎ ﺭﺍ ﺳﻨﺠﻴﺪﻥ‪ ،‬ﺩﺭﺑﺎﺭﺓ ﻋﻼﺝ ﺁﻥ ﺍﻧﺪﻳﺸﻴﺪﻥ‬ ‫ﻭ ﺑﻴﺎﻥ ﻛﺮﺩﻥ‪ ،‬ﺍﻳﻦ ﻧﻘﺶ ﺣﺴﺎﺱ ﻭ ﻣﻬﻢ ﺭﺍ ﺁﻧﭽﻨﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻣﺎ ﺩﺭ‬ ‫ﺳﺎﻟﻴﺎﻥ ﮔﺬﺷﺘﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻧﻴﺎﻣﺪﻧﺪ‪ ،‬ﻗﻠﻢ ﺍﮔﺮ ﺯﺩﻧﺪ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻧﺰﺩﻧﺪ‪ .‬ﺷﺎﺩﺑﺎﺩ ﺭﻭﺡ ﺟﻼﻝ‬ ‫* )ﺡﺫﻭ(‪ ،‬ﺭﻭﻳﺎﺭﻭﻳﻰ‬


‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ ‪77‬‬

‫ﺁﻝﺍﺣﻤﺪ ﻛﻪ ﺍﺷــﺎﺭﻩ ﺑﻪ ﻫﻤﻴﻦ ﻭﺍﻗﻌﻴﺖ ﺗﻠﺦ ﻣﻰﻛﻨﺪ ﻭ ﺧﻄﺎﺏ ﺑﻪ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻣﻰﻛﻨﺪ ﻭ‬ ‫ﺑﻪ ﺯﺑﺎﻥ ﻣﺨﺼﻮﺹ ﺧﻮﺩ‪ ،‬ﺑﻪ ﺁﻧﻬﺎ ﻣﻰﮔﻮﻳﺪ »ﺍﮔﺮ ﻣﻰﻓﺮﻭﺷﻰ‪ ،‬ﻫﻤﺎﻥ ﺑﻪ ﻛﻪ ﺑﺎﺯﻭﻯ ﺧﻮﺩ‬ ‫ﺭﺍ‪ ،‬ﺍﻣــﺎ ﻗﻠﻢ ﺧﻮﺩ ﺭﺍ ﺯﻧﻬــﺎﺭ‪ *«.‬ﺑﺎﺯﻭﻳﺖ ﺭﺍ ﺑﻔﺮﻭﺵ ﺍﻗ ً‬ ‫ﻼ‪ ،‬ﻗﻠﻤــﺖ ﺭﺍ ﻧﻔﺮﻭﺵ‪ .‬ﺍﮔﺮ ﺗﻮﻃﺌﻪ‬ ‫ﻣﻰﻛﻨﻰ ﺑﺎ ﺑﺎﺯﻭﻯ ﺧﻮﺩ ﺑﻜﻦ‪ ،‬ﻧﻪ ﺑﺎ ﻗﻠﻢ ﺧﻮﺩ؛ ﺍﻗ ً‬ ‫ﻼ ﻳﻚ ُﺟﺮﻡ ﻓﻴﺰﻳﻜﻰ ﺍﻧﺠﺎﻡ ﺑﺪﻩ ﻛﻪ ﻗﺎﺑﻞ‬

‫»ﺍﮔﺮ ﻣﻰﻓﺮﻭﺷﻰ‪ ،‬ﻫﻤﺎﻥ ﺑﻪ‬ ‫ﻛﻪ ﺑﺎﺯﻭﻯ ﺧــﻮﺩ ﺭﺍ‪ ،‬ﺍﻣﺎ ﻗﻠﻢ‬ ‫ﺧﻮﺩ ﺭﺍ ﺯﻧﻬﺎﺭ«‬

‫ﻋﻼﺝﺗﺮ ﺍﺳــﺖ‪ ،‬ﺿﺎﻳﻌﻪﺍﺵ ﻛﻤﺘﺮ ﺍﺳﺖ‪ ،‬ﻋﻮﺍﻗﺐ ﺳــﻮ َءﺵ ﻗﺎﺑﻞ ﺟﺒﺮﺍﻥﺗﺮ ﺍﺳﺖ‪ .‬ﺑﺎ ﻣﻐﺰ‬ ‫ﻣﺮﺩﻡ‪ ،‬ﺑﺎ ﺫﻫﻦ ﻣﺮﺩﻡ ﺑﺎﺯﻯ ﻧﻜﻦ ﺍﻯ ﺑﻰﺍﻧﺼﺎﻑ! ﺍﻣﺎ ﺑﺎﺯﻯ ﻛﺮﺩﻧﺪ؛ ﺑﻌﻀﻰ ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ‬ ‫ﺣﺘﻰ ﺩﺭ ﺭﻭﺯﻫﺎﻳﻰ ﻛﻪ ﺍﻧﻘﻼﺏ ﺍﻳﻦ ﺍﻣﺖ‪ ،‬ﺍﻧﻘﻼﺏ ﺍﻳﻦ ﺍﻣﺖ ﻣﺴﻠﻤﺎﻥ ﻧﺰﺩﻳﻚ ﺑﻪ ﭘﻴﺮﻭﺯﻯ‬ ‫ﺑــﻮﺩ‪ ،‬ﺩﺭ ﻫﻤﻴــﻦ ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻯ ﻣﺰﺩﻭﺭ‪ ،‬ﺩﺭ ﻫﻤﻴﻦ ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻯ ﺍﺟﻴﺮﺷــﺪﺓ ﻫﻤﭽﻮﻥ ﺗﻴ ِﻎ‬ ‫ّﺑﺮﻧﺪﻩﺍﻯ ﻋﻠﻴﻪ ﻣﺮﺩﻡ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻪ ﺷــﺪﻩ‪ ،‬ﻧﻮﺷﺖ ﻭ ﺷﺮﻡ ﻧﻜﺮﺩ‪ ،‬ﻧﻮﺷﺖ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﻫﻤﻪ‬ ‫ﺧﻮﻧﻰ ﻛﻪ ﻣﻰﺭﻳﺰﺩ ﻣﻦ ﺩﺭ ﺷــﮕﻔﺘﻢ‪ ،‬ﻭ ﺣﺎﺿﺮ ﻧﻴﺴــﺘﻢ ﺍﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻢ‪ ،‬ﺁﺧﺮ ﻣﺸﺖ ﺑﺎ‬

‫ﺩﺭﻓﺶ ﻗﺎﺑﻞ ﻣﻘﺎﺑﻠﻪ ﻭ ﺳــﺘﻴﺰﻩﮔﺮﻯ ﻧﻴﺴﺖ‪ .‬ﻣﺸﺖ ﻭ ﺩﺭﻓﺶ! ﻫﻤﺎﻥ ﺣﺮﻓﻰ ﺭﺍ ﻣﻰﺯﺩ ﻛﻪ‬ ‫ﻋﺎﻣﻰ ﺍﺯ ﻣﻴﺪﺍﻥ ﺩﻭﺭ ﺑﻪ ﻣﺎ ﻣﻰﮔﻔﺘﻨﺪ ﻣــﺎ ﺁﻧﻬﺎ ﺭﺍ ﻣﻰﻛﻮﺑﻴﺪﻳﻢ‪ ،‬ﺁﻧﻬﺎ‬ ‫ﻭﻗﺘــﻰ ﭘﻴﺮﻣﺮﺩﻫــﺎﻯ ِ‬ ‫ﺭﺍ ﻋﻘــﺐ ﻣﻰﻧﺸــﺎﻧﺪﻳﻢ‪ ،‬ﺣﺎﺿﺮ ﻧﺒﻮﺩﻳﻢ ﺍﺯ ﺁﻧﻬﺎ ﻗﺒﻮﻝ ﻛﻨﻴﻢ‪ .‬ﺭﻭﺷــﻨﻔﻜ ِﺮ ﭘﺮﺩﺍﻋﻴﺔ ﭘﺮﻣﺪﻋﺎ‬ ‫ﺍﻳﻦ ﺭﺍ ﺻﺮﻳﺤ ًﺎ ﻧﻮﺷــﺖ ﻭ ﺻﺮﻳﺤ ًﺎ ﮔﻔﺖ‪ .‬ﺁﻥ ﻫﻢ ﺩﺭ ﺁﺧﺮﻳﻦ ﻟﺤﻈﺎﺕ ﻛﻪ ﻧﻔَﺲ ﺩﺭ ﺳﻴﻨﺔ‬ ‫ﺗﺎﺭﻳﺦ ﺑﻨﺪ ﺁﻣﺪﻩ‪ ،‬ﻣﻨﺘﻈﺮ ﻭﻻﺩﺕ ﺍﻳﻦ ﻣﻮﻟﻮﺩ ﻣﺒﺎﺭﻙ ﻭ ﺧﻮﺵﻗﺪﻡ ﺍﺳــﺖ‪ ،‬ﻣﻨﺘﻈﺮ ﻭﻻﺩﺕ‬ ‫ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻟﺤﻈﺎﺕ ﻫﻢ ﺣﺘﻰ ﺳﻌﻰ ﻛﺮﺩﻧﺪ ﻣﺮﺩﻡ ﺭﺍ ﻋﻘﺐ ﺑﻨﺸﺎﻧﻨﺪ‪.‬‬ ‫ﺍﮔﺮ ﺷﻌﺮ ﮔﻔﺘﻨﺪ‪ ،‬ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻧﮕﻔﺘﻨﺪ؛ ﺍﮔﺮ ﻧﻤﺎﻳﺸﻨﺎﻣﻪ ﻧﻮﺷﺘﻨﺪ‪ ،‬ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻧﻨﻮﺷﺘﻨﺪ؛ ﺍﮔﺮ‬ ‫ﻗﺼﻪ ﻧﻮﺷــﺘﻨﺪ‪ ،‬ﺍﺣﺴﺎﺳﺎﺕ ﻣﺮﺩﻡ ﻭ ﺧﻮﺍﺳــﺖ ﺍﻳﻦ ﻣﻠﺖ ﺭﺍ ﻧﺪﻳﺪﻩ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﻣﺮﻭﺯ ﺑﺎﻳﺪ‬ ‫ﻭﺿﻊ ﻋﻮﺽ ﺑﺸﻮﺩ‪ ،‬ﺍﻣﺮﻭﺯ ﺩﻳﮕﺮ ﺍﻳﻦ ﻣﻠﺖ ﺗﺤﻤﻞ ﻧﻤﻰﻛﻨﺪ‪ .‬ﺍﻣﺮﻭﺯ ﺩﻳﮕﺮ ﻳﻚ ﺭﻭﺷﻨﻔﻜﺮ‬ ‫ﺑﻰﻣﺴــﺆﻭﻟﻴﺖ‪ ،‬ﻳﻚ ﺭﻭﺷﻨﻔﻜﺮ ﺑﻰﺍﻟﺘﺰﺍﻡ ﻭ ﻏﻴﺮﻣﺘﻌﻬﺪ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺳﺎﻟﻴﺎﻥ ﺩﺭﺍ ِﺯ ﻣﺒﺎﺭﺯﺍﺕ‬ ‫ﺧﻮﻧﻴــﻦ ﺍﻳﻦ ﻣﺮﺩﻡ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺩ‪ ،‬ﺭﻭﺷــﻨﻔﻜﺮﻯ ﻛﻪ ﺟﻮﺍﻥﻫﺎﻯ ﻋﺰﻳﺰ ﻣﺮﺩﻡ‬ ‫ﺭﺍ ﺩﺭ ﻣﻴﺪﺍﻥﻫﺎﻯ ﺗﻴﺮ ﺑﻪ ﭼﻮﺑﺔ ﺍﻋﺪﺍﻡ ﻣﻰﺑﺴــﺘﻨﺪ ﻭ ﺩﺭ ﻛﻮﭼﻪ ﻭ ﺧﻴﺎﺑﺎﻥ ﺧﻮﻧﺸــﺎﻥ ﺭﺍ ﺑﺮ‬ ‫ﺭﻭﻯ ﺁﺳﻔﺎﻟﺖﻫﺎ ﻣﻰﺭﻳﺨﺘﻨﺪ‪ ،‬ﻳﺎ ﺩﺭ ﮔﻮﺷﺔ ﺯﻧﺪﺍﻥﻫﺎ ﻭ ﺳﻠﻮﻝﻫﺎ ﺁﻧﻬﺎ ﺭﺍ ﻣﻰﭘﻮﺳﺎﻧﺪﻧﺪ ﻭ ﺍﻭ‬ ‫ﻣﺸــﻐﻮﻝ ﺯﻧﺪﮔﻰ ﺑﻰﻏﻢ ﻭ ﺑﻰﺩﺭﺩﺳﺮ ﺧﻮﺩ ﺑﻮﺩ‪ ،‬ﺍﻳﻦ ﺭﻭﺷﻨﻔﻜﺮ ﺍﻣﺮﻭﺯ ﺩﻳﮕﺮ ﺣﻖ ﻧﺪﺍﺭﺩ ﺩﺭ‬ ‫ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻚ ﻋﻨﺼﺮﻯ ﻛﻪ ﺑﺎﻳﺪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺭﺷﺎﺩ ﻭ ﻫﺪﺍﻳﺖ ﻛﻨﺪ ﻇﺎﻫﺮ ﺑﺸﻮﺩ‪،‬‬ ‫ﺍﻟﺘﻘﺎﻃﻰ‬ ‫ﻣﮕﺮ ﺁﻧﻜﻪ ﺩﺭ ﺟﻬﺖ ﻣﺮﺩﻡ ﺑﺎﺷــﺪ‪ .‬ﺍﻣﺮﻭﺯ ﺩﻳﮕﺮ ﺍﻭ ﺣﻖ ﻧﺪﺍﺭﺩ ﺍﻳﺪﺋﻮﻟﻮژﻯ ﻛﺎﺫﺏ‬ ‫ِ‬ ‫ﻏﻴﺮﺻﺎﺩﻕ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻣﻄﺮﺡ ﻛﻨﺪ؛ ﺍﻣﺮﻭﺯ ﺩﻳﮕﺮ ﺍﻭ ﺣﻖ ﻧﺪﺍﺭﺩ ﻣﻴﺮﺍﺙ ﺷﻬﻴﺪﺍﻥ ﺭﺍ‬ ‫ِ‬ ‫ﻗﻠﻢ ﺧﺎﺋﻦ ﺧﻮﺩ ﺑﻪ ﺑﺎﺯﻯ ﺑﮕﻴﺮﺩ؛ ﺍﻣﺮﻭﺯ ﻣﺮﺩﻡ ﺗﺤﻤﻞ ﻧﻤﻰﻛﻨﻨﺪ‪ .‬ﺩﻳﺮﻭﺯ ﺯﻳﺮ ﭼﺘﺮ‬ ‫ﺑــﺎ ﻧﻴﺶ ِ‬ ‫ﺟﺒﺎﺭ ﻭ ﻇﺎﻟﻢ‪ ،‬ﺍﻭ ﺭﺍ ﺗﺤﻤﻞ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻣﺮﻭﺯ ﻗﺪﺭﺕ ﺩﺳﺖ ﻣﺮﺩﻡ ﺍﺳﺖ‪ ،‬ﻣﺮﺩﻡ ﺗﺤﻤﻞ‬ ‫ﺩﺳﺘﮕﺎﻩ ّ‬ ‫* ﺟﻼﻝﺁﻝﺍﺣﻤﺪ‪ ،‬ﺗﺮﺟﻤﻪ ﺭﺳﺎﻟﻪ ﭘﻮﻟﻮﺱ ﺭﺳﻮﻝ ﺑﻪ ﻛﺎﺗﺒﺎﻥ )ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻘﺪﻣﻪ ﻛﺘﺎﺏ ﺯﻥ ﺯﻳﺎﺩﻯ(‪ ،‬ﺑﺎﺏ ﭼﻬﺎﺭﻡ‪ /‬ﺁﻳﻪ ﭼﻬﺎﺭﺩﻫﻢ‬

‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺩﺭ ﻟﺤﻈــﺎﺕ‬ ‫ﻭﻻﺩﺕ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ‬ ‫ﻫﻢ ﺳــﻌﻰ ﻛﺮﺩﻧﺪ ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﻋﻘﺐ ﺑﻨﺸﺎﻧﻨﺪ‪.‬‬

‫ﺭﻭﺷﻨﻔﻜﺮ‪ ،‬ﺍﻣﺮﻭﺯ ﺣﻖ ﻧﺪﺍﺭﺩ‬ ‫ﺍﻟﺘﻘﺎﻃﻰ‬ ‫ﻛﺎﺫﺏ‬ ‫ﺍﻳﺪﺋﻮﻟــﻮژﻯ‬ ‫ِ‬ ‫ِ‬ ‫ﻏﻴــ ِﺮ ﺻﺎﺩﻕ ﺧــﻮﺩ ﺭﺍ ﺑﺮﺍﻯ‬ ‫ﻣﺮﺩﻡ ﻣﻄﺮﺡ ﻛﻨﺪ‪.‬‬


‫‪ 78‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻧﻤﻰﻛﻨﻨﺪ؛ ﻣﺮﺩﻡ ﻧﺸــﺎﻥ ﺩﺍﺩﻧﺪ ﻛﻪ ﺗﺤﻤﻞ ﻧﻤﻰﻛﻨﻨﺪ‪ .‬ﺭﻭﺷﻨﻔﻜﺮ ﺍﻣﺮﻭﺯ ﺑﺎﻳﺪ ﻣﻨﺶ ﺧﻮﺩ ﺭﺍ‬ ‫ﻋﻮﺽ ﻛﻨﺪ‪ .‬ﺍﻧﺘﻈﺎﺭﻯ ﻛﻪ ﻣﺎ‪ ،‬ﻣﺎ ﻣﻠﺖ ﻣﺴــﻠﻤﺎﻥ‪ ،‬ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺍﻳﻦ ﺟﺎﻣﻌﻪ ﺩﺍﺭﻳﻢ ﺍﻳﻦ‬ ‫ﺍﺳــﺖ‪ .‬ﻣﺎ ﺑﻪ ﺁﻧﻬﺎ ﻣﻰﮔﻮﻳﻴﻢ ﺷﻤﺎ ﺍﺯ ﻣﻴﺎﻥ ﺍﻳﻦ ﻣﺮﺩﻡ ﺑﺮﺧﺎﺳﺘﻪﺍﻳﺪ‪ ،‬ﺷﻤﺎ ﻓﺮﺯﻧﺪﺍﻥ ﻫﻤﻴﻦ‬ ‫ﻣﺮﺩﻣﻴﺪ‪ ،‬ﺷــﻤﺎ ﺑﻴﮕﺎﻧﻪ ﻧﻴﺴﺘﻴﺪ‪ .‬ﻣﺎ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺧﺎﻃﺮ ﻳﻚ ﺍﺧﺘﻼﻑ ﺳﻠﻴﻘﻪ ﻳﺎ ﻳﻚ ﺍﺧﺘﻼﻑ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺳــﻌﻰ ﻛﻨﻨﺪ‬ ‫ﻛــﻪ ﺑﺎ ﻣــﺮﺩﻡ ﻭ ﻫﻢﺟﻬﺖ‬ ‫ﺑﺎ ﻣﺮﺩﻡ ﺑﺎﺷــﻨﺪ‪.‬‬

‫ﻣﺮﺩﻡ ﻗﺒــﻮﻝ ﻧﻤﻰﻛﻨﻨﺪ ﻛﻪ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺑﻬﺘــﺮ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﻣﻰﻓﻬﻤﻨﺪ‪.‬‬

‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‪ ،‬ﻫﻨــﺮ ﺧﻮﺩ ﺭﺍ‬ ‫ﺩﺭ ﺧﺪﻣﺖ ﻣــﺮﺩﻡ ﺑﮕﺬﺍﺭﻧﺪ‬ ‫ﻭ ﺳــﻌﻰ ﻛﻨﻨﺪ ﺑﻪ ﻣﻘﺪﺳﺎﺕ‬ ‫ﻣﺮﺩﻡ ﺍﻫﺎﻧﺖ ﻧﻜﻨﻨﺪ‪.‬‬

‫ﻏﻴﺮﺍﺻﻮﻟﻰ ﺍﺯ ﺧﻮﺩ ﻧﻤﻰﺭﺍﻧﻴﻢ‪ ،‬ﺷــﻤﺎ ﻓﺮﺯﻧﺪﺍﻥ ﻣﺎ ﻭ ﺟﮕﺮﮔﻮﺷــﮕﺎﻥ ﻣﺎ ﻫﺴﺘﻴﺪ‪ .‬ﺍﻣﺎ ﺳﻌﻰ‬ ‫ﻛﻨﻴﺪ ﺍﺯ ﺁﻥ ﺟﻬﺘﻰ ﻛﻪ ﺍﻳﻦ ﻣﺮﺩﻡ ﺁﻥ ﺟﻬﺖ ﺭﺍ ﺑﺎ ﺧﻮﻥ ﺛﺒﺖ ﻛﺮﺩﻧﺪ ﺟﺪﺍ ﻧﺸــﻮﻳﺪ؛ ﺳــﻌﻰ‬ ‫ﻛﻨﻴﺪ ﺁﻟﺖ ﺩﺳﺖ ﻧﺸﻮﻳﺪ؛ ﺳﻌﻰ ﻛﻨﻴﺪ ﺻﻬﻴﻮﻧﻴﺴﻢ ﻭ ﺍﻣﭙﺮﻳﺎﻟﻴﺴﻢ ﺑﺮ ﺷﻤﺎ ﻭ ﺑﺮ ﻗﻠﻢ ﺷﻤﺎ ﻭ‬ ‫ﺑﺮ ﺷــﻌﺮ ﺷــﻤﺎ ﻭ ﺑﺮ ﻧﻮﺷﺘﺔ ﺷﻤﺎ ﻭ ﺑﺮ ﻧﻘﺎﺷﻰ ﺷﻤﺎ ﺣﻜﻮﻣﺖ ﻧﻜﻨﺪ‪ .‬ﺳﻌﻰ ﻛﻨﻴﺪ ﻣﺎﻝ ﻣﺮﺩﻡ‬ ‫ﺑﺎﺷﻴﺪ‪ ،‬ﻣﺮﺩﻡ ﻣﺎ ﺍﻣﺮﻭﺯ ﺍﺳﻼﻡ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻨﺪ؛ ﻣﺮﺩﻡ ﻣﺎ ﻣﺴﻠﻤﺎﻧﻨﺪ‪ ،‬ﺍﻳﻦ ﺣﺮﻑ ﭼﺮﻧﺪ ﺭﺍ ﻛﻪ‬ ‫ﺍﻛﺜﺮﻳﺖ ﻣﺮﺩﻡ ﭼﻴﺰﻯ ﻧﻤﻰﻓﻬﻤﻨﺪ ﺑﮕﺬﺍﺭﻳﺪ ﻛﻨﺎﺭ‪ ،‬ﺍﻳﻦ ﺣﺮﻑ ﻛﻬﻨﻪ ﺷــﺪﻩ‪ .‬ﻣﺮﺩﻡ ﺍﺯ ﺷــﻤﺎ‬ ‫ﺗﻌﺪﺍﺩ ﻣﻌﺪﻭﺩ ﺭﻭﺷﻨﻔﻜﺮ ﭘﺮﻣ ّﺪﻋﺎ ﻳﺎ ﺳﻴﺎﺳﺖﺑﺎﺯ ﭘﺮﻣ ّﺪﻋﺎ ﻛﻪ ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﻰ ﺭﺍﺣﺖ‬ ‫ﻭ ﺗﺠﻤﻞﺁﻣﻴﺰ ﮔﺬﺭﺍﻧﺪﻳﺪ ﻗﺒﻮﻝ ﻧﻤﻰﻛﻨﻨﺪ ﻛﻪ ﺷــﻤﺎ ﺑﻬﺘﺮ ﺍﺯ ﺁﻧﻬﺎ ﻣﻰﻓﻬﻤﻴﺪ‪ .‬ﺷــﻤﺎ ﻫﻤﺎﻥ‬ ‫ﻛﺴــﺎﻧﻰ ﻫﺴــﺘﻴﺪ ﻛﻪ ﺗﺎ ﺩﻳﺮﻭﺯ ﻣﻰﮔﻔﺘﻴﺪ ﻣﺸﺖ ﺍﺳــﺖ ﻭ ﺩﺭﻓﺶ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﻣﺮﺩﻡ ﮔﻔﺘﻨﺪ‬ ‫ﺩﺭﻓﺶ ﻛﻪ ﻫﻴﭻ‪ ،‬ﺍﻳﻦ ﻣﺸﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﺎﻧﻚﻫﺎ ﻫﻢ ﻣﻘﺎﻭﻣﺖ ﻣﻰﻛﻨﺪ؛ ﻭ ﺩﻳﺪﻳﺪ ﻛﻪ ﻛﺮﺩ‪.‬‬ ‫ﭘﺲ ﻣﺮﺩﻡ ﺑﻬﺘﺮ ﺍﺯ ﺷﻤﺎ ﻣﻰﻓﻬﻤﻨﺪ‪ .‬ﺍﻛﺜﺮﻳﺖ ﻣﺮﺩﻡ ﺭﺍ ﺗﺤﻘﻴﺮ ﻧﻜﻨﻴﺪ‪ .‬ﻣﻰﻧﺸﻴﻨﻨﺪ ﻣﻰﮔﻮﻳﻨﺪ‬ ‫ﻭ ﻧﻄﻖ ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﻰﻧﻮﻳﺴــﻨﺪ‪ ،‬ﻭ ﺧﻄﺎﺏ ﺑﻪ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺍﺳﻼﻣﻰ ﻭ ﺭﻭﺣﺎﻧﻴﻮﻥ ﻣﺘﺮﻗﻰ‬ ‫ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﻰﮔﻮﻳﻨﺪ »ﺷــﻤﺎ ﭼﺮﺍ ﺑﻪ ﻣﺮﺩﻡ ﻣﺘﻜﻰ ﻫﺴﺘﻴﺪ؟ ﺗﻮﺩﺓ ﻣﺮﺩﻡ ﻧﻤﻰﻓﻬﻤﻨﺪ‪ «.‬ﺑﻪ‬ ‫ﻣﺮﺩﻡ ﺍﻫﺎﻧﺖ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺗﺤﻘﻴﺮ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻭ ﻣﻦ ﺗﻌﺠﺐ ﻣﻰﻛﻨﻢ ﻛﻪ ﭘﺲ ﺍﺯ ﺁﻧﭽﻪ‬ ‫ﺩﻳﺪﻧﺪ ﺗﻮﺩﺓ ﻣﺮﺩﻡ ﭼﮕﻮﻧﻪ ﺩﺷﻤﻦ ﺧﻮﺩ ﺭﺍ ﺷﻨﺎﺧﺖ ﻭ ﭼﮕﻮﻧﻪ ﺑﺎ ﺍﺭﺍﺩﺓ ﺧﻮﺩ‪ ،‬ﺍﻭ ﺭﺍ ﺍﺯ ﻣﻴﺪﺍﻥ‬ ‫ﺑﻪﺩﺭ ﻛﺮﺩ ﻭ ﭼﮕﻮﻧﻪ ﺍﺯ ﭘﻴﺶ ﺩﺍﻧﺴﺖ ﻭ ﻓﻬﻤﻴﺪ ﻛﻪ ﭘﻴﺮﻭﺯ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺩﺷﻤﻨﺶ ﺷﻜﺴﺖ‬ ‫ﺧﻮﺍﻫﺪ ﺧﻮﺭﺩ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﻣﻌﺠﺰﻩ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﻣﻰﺑﻴﻨﻨﺪ‪ ،‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺭﻭﻳﺸﺎﻥ ﻣﻰﺷﻮﺩ‬ ‫ﻛﻪ ﺑﻪ ﻣﺮﺩﻡ ﺍﻫﺎﻧﺖ ﻛﻨﻨﺪ‪.‬‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻣــﺎ ﺩﺭ ﺧﻂ ﻣﺮﺩﻡ ﺣﺮﻛﺖ ﻛﻨﻨﺪ‪ ،‬ﻧﻴﺎﺯﻫﺎﻯ ﻣــﺮﺩﻡ ﺭﺍ ﻟﻤﺲ ﻛﻨﻨﺪ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﺍﺭﺷــﺎﺩ ﻛﻨﻨﺪ‪ ،‬ﺗﻮﻃﺌﺔ ﺍﺑﺮﻗﺪﺭﺕﻫﺎﻯ ﺷــﺮﻕ ﻭ ﻏﺮﺏ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺗﺸــﺮﻳﺢ ﻛﻨﻨﺪ‪ ،‬ﻫﻨﺮ‬ ‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺧﺪﻣﺖ ﻣﺮﺩﻡ ﺑﮕﺬﺍﺭﻧﺪ؛ ﺳــﻌﻰ ﻛﻨﻨﺪ ﺑﻪ ﻣﻘﺪﺳــﺎﺕ ﻣﺮﺩﻡ ﺍﻫﺎﻧﺖ ﻧﻜﻨﻨﺪ‪ .‬ﻣﺮﺩﻡ‬ ‫ﺷــﺎﻩ ﺭﺍ ﺑﻴﺮﻭﻥ ﻛﺮﺩﻧﺪ‪ ،‬ﺷﺎﻫﻨﺸــﺎﻫﻰ ﺭﺍ ﻧﺎﺑﻮﺩ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻨﻜﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﭼﻴﺰﻯ‬ ‫ﻧﻤﻰﮔﺮﻓﺖ‪ .‬ﮔﻨﺎﻩ ﺷــﺎﻩ ﻣﮕﺮ ﭼﻪ ﺑﻮﺩ؟ ﺟﺮﻡ ﺷﺎﻩ ﻭ ﺩﺳﺘﮕﺎﻩ ﻭ ﺭژﻳﻢ ﺷﺎﻫﻨﺸﺎﻫﻰ ﺍﻳﻦ ﺑﻮﺩ‬ ‫ﻛﻪ ﺧﻮﺍﺳﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ ﺗﺤﻤﻴﻞ ﻣﻰﻛﺮﺩ‪ ،‬ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺣﺴﺎﺏ ﻧﻤﻰﺁﻭﺭﺩ‪ ،‬ﺣﺎﺿﺮ ﻧﺒﻮﺩ‬ ‫ﻛﻪ ﺩﺭ ﻣﻘﺎﻳﺴــﻪﻫﺎ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻫﻢ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻚ ﻋﻨﺼﺮ ﺍﺻﻴﻞ ﺣﺴــﺎﺑﻰ ﺑﺎﺯ ﻛﻨﺪ‪ .‬ﺧﺐ‪،‬‬ ‫ﺗﻮﺩﺓ ﻣﻠﺖ ﺍﻳﻦ ﺭﺍ ﺗﺤﻤﻞ ﻧﻤﻰﻛﻨﺪ‪ ،‬ﺍﻧﺴﺎﻥ‪ ،‬ﺍﻫﺎﻧﺖﻛﻨﻨﺪﺓ ﺑﻪ ﺍﻧﺴﺎﻧﻴﺖ ﺭﺍ ﻧﻤﻰﺑﺨﺸﺪ‪ .‬ﺁﻧﻬﺎ‬


‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ ‪79‬‬

‫ﺯﻭﺭ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﭘﻮﻝ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺣﻤﺎﻳﺖ ﺍﺑﺮﻗﺪﺭﺕﻫﺎ ﺭﺍ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﻣﺮﺩﻡ ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﻤﺔ‬ ‫ﺍﻳﻨﻬﺎ ﺍﻳﺴــﺘﺎﺩ ﻭ ﺭژﻳﻢ ﺷﺎﻫﻨﺸﺎﻫﻰ ﻭ ﺷﺎﻫﻨﺸــﺎﻫﺎﻥ ﻭ ﺧﻮﺭﺩﻩﺷﺎﻫﺎﻥ ﻭ ﺷﺎﻫﻚﻫﺎ‪ ،‬ﻫﻤﻪ‬ ‫ﺭﺍ ﺑﻴﺮﻭﻥ ﻛﺮﺩ‪ .‬ﺷــﻤﺎ ﻫﻢ ﺍﮔﺮ ﺑﺎ ﻫﻤﺎﻥ ﻓﺮﻫﻨﮓ‪ ،‬ﺑــﺎ ﻫﻤﺎﻥ ﻣﻨﻄﻖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻣﺮﺩﻡ‬ ‫ﺑﺎﻳﺴﺘﻴﺪ؛ ﺍﻳﻦ ﻣﺮﺩﻡ ﺷﻤﺎ ﺭﺍ ﻫﻢ ﻃﺮﺩ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ .‬ﺑﻪ ﻣﺮﺩﻡ ﺍﻫﺎﻧﺖ ﻧﻜﻨﻴﺪ‪.‬‬ ‫ﺭﻫﺒﺮ ﻭ ﺍﻣﺎﻡ ﻣﺎ ﺑﺎ ﺁﻥ ﻗﺪﺭﺕ ﺍﻟﻬﻰ ﺑﺰﺭگ ﻭ ﺑﺎﻋﻈﻤﺘﺶ‪ ،‬ﻫﻤﻴﺸــﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺣﺴــﺎﺏ‬ ‫ﺁﻭﺭﺩ‪ .‬ﺩﺭ ﺭﻭﺯﻫــﺎﻯ ﺍﻭﻟــﻰ ﻛــﻪ ﺍﻣﺎﻡ ﺍﺯ ﭘﺎﺭﻳﺲ ﺑﻪ ﺗﻬﺮﺍﻥ ﻭﺍﺭﺩ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ ـﻳﻌﻨﻰ ﺩﺭ‬ ‫ﺁﻥ ﺣﺴــﺎﺱﺗﺮﻳﻦ ﻟﺤﻈــﺎﺕ ﺍﻳﻦ ﺗﺎﺭﻳﺦـ ﺩﺭ ﺁﻥ ﻟﺤﻈﺎﺗﻰ ﻛﻪ ﺗﻤــﺎﻡ ﻧﮕﺮﻧﺪﮔﺎﻥ ﺟﻬﺎﻧﻰ‪،‬‬ ‫ﻫﻤﺔ ﻧﺎﻇﺮﺍﻥ ﺳﻴﺎﺳــﻰ‪ ،‬ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪﻋﻨﻮﺍﻥ ﻛﺎﻧﻮﻥ ﺑﺰﺭگﺗﺮﻳﻦ ﺣﻮﺍﺩﺙ ﻗﺮﻥ ﺑﻪ ﺣﺴــﺎﺏ‬ ‫ﻣﻰﺁﻭﺭﺩﻧــﺪ ﻭ ﻫﻤﻪ ﻧﮕﺮﺍﻥ ﺑﻮﺩﻧــﺪ ﻛﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﭼﻪ ﺧﻮﺍﻫﺪ ﺷــﺪ ﻭ ﭼﻪ ﺑﻪﻭﻗﻮﻉ ﺧﻮﺍﻫﺪ‬ ‫ﭘﻴﻮﺳــﺖ‪ .‬ﺩﺭ ﺁﻥ ﻟﺤﻈﺎﺕ ﺣﺴــﺎﺱ ﻭﻗﺘﻰ ﻭﺍﺭﺩ ﺷﺪ‪ ،‬ﺍﺯ ﺍﻭﻟﻴﻦ ﻟﺤﻈﺎﺕ ﺭﻓﺖ ﺗﻮﻯ ﻣﺮﺩﻡ‪.‬‬ ‫ﭘﻴﺮﻣﺮﺩ ﻫﺸﺘﺎﺩ ﺳﺎﻟﻪ‪ ،‬ﺍﺳﺘﺮﺍﺣﺖ ﻭ ﺧﻮﺍﺏ ﻭ ﺁﺳﺎﻳﺶ ﺧﻮﺩ ﺭﺍ ﮔﺬﺍﺷﺖ ﺑﻪ ﺣﺴﺎﺏ ﻣﺮﺩﻡ ﻭ‬ ‫ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺮﺩﻡ‪ .‬ﺳﻴﺎﺳــﺖﻣﺪﺍﺭﺍﻥ ﺁﻣﺪﻧﺪ ﮔﻔﺘﻨﺪ ﺑﻪ ﺁﻗﺎ ﺑﮕﻮﻳﻴﺪ ﺍﻳﻦﻗﺪﺭ ﻭﻗﺘﺶ ﺭﺍ ﺻﺮﻑ‬ ‫ﻣــﺮﺩﻡ ﻧﻜﻨﺪ‪ ،‬ﺻــﺮﻑ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻧﻜﻨﺪ‪ ،‬ﺻﺮﻑ ﺩﻳﺪ ﻭ ﺑﺎﺯﺩﻳﺪ ﻣــﺮﺩﻡ ﻧﻜﻨﺪ‪ .‬ﺍﺟﺎﺯﻩ ﺑﺪﻫﺪ‬ ‫ﺳﻴﺎﺳــﺖﻣﺪﺍﺭﺍﻥ‪ ،‬ﻣﺘﻔﻜﺮﺍﻥ‪ ،‬ﻫﻮﺷﻤﻨﺪﺍﻥ ﺑﻴﺎﻳﻨﺪ ﺑﻨﺸﻴﻨﺪ ﺩﺭ ﺯﻣﻴﻨﺔ ﻣﺴﺎﺋﻞ ﺑﺰﺭگ ﺳﻴﺎﺳﻰ‬ ‫ﺑﺎ ﺁﻗﺎ ﺻﺤﺒﺖ ﻛﻨﻨﺪ‪ .‬ﺍﻣﺎﻡ ﺩﺭ ﺟﻮﺍﺏ ﻫﻤﺔ ﺍﻳﻨﻬﺎ ﮔﻔﺖ؛ ﻣﻦ ﺑﺎ ﺳﻴﺎﺳﺖﻣﺪﺍﺭﺍﻥ ﻭ ﻣﻐﺰﻫﺎ ﻭ‬ ‫ﻛﻠﻪﮔﻨﺪﻩﻫﺎ ﻛﺎﺭﻯ ﻧﺪﺍﺭﻡ‪ ،‬ﻣﻦ ﺑﺎ ﻣﺮﺩﻡ ﻛﺎﺭ ﺩﺍﺭﻡ؛ ﻣﻰﺁﻳﻨﺪ‪ ،‬ﺑﻴﺎﻳﻨﺪ ﺗﻮﻯ ﻣﺮﺩﻡ‪ .‬ﻭ ﺍﻭ ﺩﺭﺳﺖ‬ ‫ﻓﻬﻤﻴﺪ‪ ،‬ﻭ ﺍﻭ ﺩﺭﺳﺖ ﺗﺸﺨﻴﺺ ﺩﺍﺩ‪ .‬ﺍﮔﺮ ﻗﺮﺍﺭ ﺑﻮﺩ ﭘﺎﻯ ﺻﺤﺒﺖ ﺳﻴﺎﺳﺖﻣﺪﺍﺭﺍﻥ ﺑﻨﺸﻴﻨﺪ‪،‬‬ ‫ﻫﻨﻮﺯ ﻛﻪ ﻫﻨﻮﺯ ﺍﺳــﺖ ﻣﺎ ﺑﺎﻳﺴــﺘﻰ ﺍﺯ ﻣﺠﻠﺲ ﺷــﻮﺭﺍﻯ ﻏﻴﺮﻣﻠﻰ ﻧﻄﻖ ﺁﻗﺎﻯ ﺑﺨﺘﻴﺎﺭ ﺭﺍ‬ ‫ﺑﺸﻨﻮﻳﻢ‪ .‬ﺁﻣﺪ ﺑﺎ ﻣﺮﺩﻡ ﺭﻭﺑﺮﻭ ﺷﺪ‪ ،‬ﺑﻴﻦ ﺍﻭ ﻭ ﻣﺮﺩﻡ ﺣﻔﺎﻅ ﻭ ﺣﺠﺎﺑﻰ ﻧﺒﻮﺩ‪ ،‬ﺻﺪﺑﺎﺭ‪ ،‬ﻫﺰﺍﺭﺑﺎﺭ‬ ‫ﮔﻔﺘﻨﺪ ﺁﻗﺎ‪ ،‬ﺟﺎﻥ ﺷــﻤﺎ ﺩﺭ ﺧﻄﺮ ﺍﺳﺖ‪ ،‬ﮔﻔﺖ ﺑﮕﺬﺍﺭﻳﺪ ﺩﺭ ﺧﻄﺮ ﺑﺎﺷﺪ‪ ،‬ﻣﻦ ﺍﮔﺮ ﻛﺸﺘﻪ ﻫﻢ‬ ‫ﺑﺸــﻮﻡ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻠﺖ ﻧﺎﻓﻊ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﺪﻭﻥ ﺣﻔﺎﻅ‪ ،‬ﺑﺪﻭﻥ ﺣﺠﺎﺏ‪ ،‬ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﺰﺍﺭﻫﺎ‬ ‫ﻫﺰﺍﺭ ﻣﺮﺩﻡ ﺍﻳﺴــﺘﺎﺩ‪ ،‬ﺑﺎ ﺁﻧﻬﺎ ﺻﺤﺒﺖ ﻛﺮﺩ‪ .‬ﺯﻥﻫــﺎ‪ ،‬ﻣﺮﺩﻫﺎ‪ ،‬ﻛﻮﺩﻛﺎﻥ ﺁﻣﺪﻧﺪ‪ .‬ﺑﭽﻪﻫﺎ ﺭﺍ ﺍﺯ‬ ‫ﺑﻐﻞﻫﺎ ﮔﺮﻓﺖ‪ ،‬ﺑﻮﺳــﻴﺪ‪ ،‬ﻧﻮﺍﺯﺵ ﻛﺮﺩ‪ ،‬ﺑﻪ ﻣﺎﺩﺭﻫﺎﻳﺸــﺎﻥ‪ ،‬ﺑﻪ ﭘﺪﺭﻫﺎﻳﺸﺎﻥ ﺑﺮﮔﺮﺩﺍﻧﺪ‪ ،‬ﺗﻮﻯ‬ ‫ﻣــﺮﺩﻡ ﺁﻣﺪ‪ ،‬ﺑﺎ ﻣــﺮﺩﻡ ﻛﺎﺭ ﺧﻮﺩ ﻭ ﺗﻼﺵ ﺧﻮﺩ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ ،‬ﺭﻭﻯ ﻣﺮﺩﻡ ﺣﺴــﺎﺏ ﻛﺮﺩ ﻭ‬ ‫ﺩﻳﺪﻳﺪ ﻛﻪ ﭘﻴﺮﻭﺯ ﺷﺪ‪.‬‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺗﻜﻠﻴﻔﺸﺎﻥ ﻭ ﻭﻇﻴﻔﻪﺷﺎﻥ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺍﺯ ﻣﺮﺩﻡ ﺟﺪﺍ ﻧﺸﻮﻧﺪ‪ .‬ﺟﺪﺍ ﻧﺸﺪﻥ‬ ‫ﺍﺯ ﻣﺮﺩﻡ ﺑﻪ ﺍﻳﻦ ﻧﻴﺴــﺖ ﻛﻪ ﺑﻨﺸﻴﻨﻨﺪ ﻭﺿﻊ ﻓﻼﻥ ﺭﻭﺳﺘﺎﻯ ﺩﻭﺭﺍﻓﺘﺎﺩﺓ ﻣﺤﺮﻭﻡ ﺭﺍ ﺗﺸﺮﻳﺢ‬ ‫ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺑﻮﺩﻥ ﺑﻪ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺑﻨﺸﻴﻨﻨﺪ ﺯﻧﺪﮔﻰ ﻏﻢﺍﻧﮕﻴﺰ ﻃﺒﻘﺔ ﺩﻫﻘﺎﻥ ﻳﺎ‬ ‫ﻛﺎﺳﺐﻛﺎﺭ ﻳﺎ ﻛﺸﺎﻭﺭﺯ ﻳﺎ ﻣﺜ ً‬ ‫ﻼ ﻛﺎﺭﮔﺮ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﻨﺪ؛ ﺍﻳﻦ ﻛﺎﻓﻰ ﻧﻴﺴﺖ‪ .‬ﺗﻮﻯ ﻣﺮﺩﻡ ﺑﻮﺩﻥ‬ ‫ﻭ ﺑﺎ ﻣﺮﺩﻡ ﺑﻮﺩﻥ ﺑﻪ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺧﻮﺍﺳــﺖ ﻣﺮﺩﻡ‪ ،‬ﺍﺣﺴﺎﺳــﺎﺕ ﻣﺮﺩﻡ‪ ،‬ﺧﻂ ﺳﻴﺎﺳﻰ ﻭ‬

‫ﺭﻫﺒﺮ ﻭ ﺍﻣﺎﻡ ﻣﺎ ﺑﺎ ﺁﻥ ﻗﺪﺭﺕ‬ ‫ﺍﻟﻬﻰ ﺑﺰﺭگ ﻭ ﺑﺎ ﻋﻈﻤﺘﺶ‪،‬‬ ‫ﺍﺯ ﺍﻭﻟﻴﻦ ﻟﺤﻈــﺎﺕ ﻭﺭﻭﺩ ﺑﻪ‬ ‫ﺍﻳﺮﺍﻥ‪ ،‬ﺭﻓﺖ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ‪.‬‬


‫‪ 80‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺑﺎ ﻣﺮﺩﻡ ﺑﻮﺩﻥ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‬ ‫ﻳﻌﻨــﻰ ﺧﻮﺍﺳــﺖ ﻣــﺮﺩﻡ‪،‬‬ ‫ﺍﺣﺴﺎﺳــﺎﺕ ﻣــﺮﺩﻡ‪ ،‬ﺧــﻂ‬ ‫ﺳﻴﺎﺳــﻰ ﻭ ﻓﻜــﺮﻯ ﻣﺮﺩﻡ‬ ‫ﺭﺍ ﺑﭙﺬﻳﺮﻧــﺪ ﻭ ﺩﺭ ﺁﻥ ﺧــﻂ‬ ‫ﺣﺮﻛﺖ ﻛﻨﻨﺪ‪.‬‬

‫ﻓﻜﺮﻯ ﻣﺮﺩﻡ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺧﻂ ﺣﺮﻛﺖ ﻛﻨﻨﺪ‪ .‬ﺍﮔﺮ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻣﺎ ﺍﻳﻦﺟﻮﺭ ﻣﺸﻰ‬ ‫ﻛﻨﻨﺪ ﻭ ﻋﻤﻞ ﻛﻨﻨﺪ‪ ،‬ﻛﺎﺭ ﺍﻳﻦ ﻣﻠﺖ ﺭﺍﺣﺖﺗﺮ ﺑﻪ ﺳــﺎﻣﺎﻥ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ؛ ﺯﻳﺮﺍ ﻛﻪ ﺍﻳﻦ ﻣﻠﺖ‬ ‫ﺑﺎ ﺭﻭﺷﻨﻔﻜﺮ ﻫﻢﻋﻨﺎﻥ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﻣﻠﺖ ﺭﻭﺷﻨﻔﻜﺮ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺣﻮﺍﺩﺙ ﺭﺍ ﺩﻳﺮ‬ ‫ﻣﻰﺑﻴﻨﺪ ﻭ ﺍﮔﺮ ﺭﻭﺷــﻨﻔﻜﺮ ﺑﺎ ﻣﺮﺩﻡ ﻧﺒﺎﺷﺪ‪ ،‬ﻭﺟﻮﺩ ﺯﺍﺋﺪ ﻭ ﻋﺎﻃﻞ ﻭ ﺑﺎﻃﻠﻰ ﺍﺳﺖ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﺎﻳﺪ‬ ‫ﺑﺎ ﻫﻢ ﺑﺎﺷــﻨﺪ‪ .‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺭﺍﺳــﺘﻴﻦ ﻣﺎ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻣﺴﻠﻤﺎﻥ ﻣﺎ ﺩﺭ ﻣﺮﺩﻡ‪ ،‬ﺑﺎ ﻣﺮﺩﻡ‪ ،‬ﺍﺯ‬ ‫ﻣﺮﺩﻡ ﻭ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺑﻮﺩﻧﺪ‪.‬‬ ‫‪58/5/24‬‬

‫ﺩﻟﻴــﻞ ﻋــﺪﻡ ﺍﻧﺠــﺬﺍﺏ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺑــﻪ ﺍﻧﻘﻼﺏ‬ ‫ﺍﺳــﻼﻣﻰ‪ ،‬ﻧﻘﺺ ﺩﺭ ﻓﺎﻋﻞ‬ ‫ﻧﺒــﻮﺩ ﺑﻠﻜــﻪ ﻧﻮﻋــﻰ ﺣﺎﻟﺖ‬ ‫ﺧﺎﺹ ﺩﺭ ﻗﺎﺑﻞ ﺑﻮﺩ‪.‬‬

‫ﻧﺘﻴﺠـﻪ ﻣﻰﮔﻴﺮﻳـﻢ ﻛﻪ ﺩﻟﻴﻞ ﻋﺪﻡ ﺍﻧﺠﺬﺍﺏ ﺭﻭﺷـﻨﻔﻜﺮﺍﻥ ﺑﻪ ﺍﻧﻘﻼﺏ‪ ،‬ﻧﻘﺺ ﺍﻳﺪﻩ ﻭ ﻓﻜﺮ ﻭ ﺍﻧﺪﻳﺸـﺔ‬ ‫ﺍﻧﻘﻼﺏ ﻧﺒﻮﺩ؛ ﭼﻮﻥ ﭘﻴﺶ ﺍﺯ ﺁﻥ‪ ،‬ﺧﻴﻠﻰ ﺍﺯ ﻫﻤﻴﻦ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺑﻪ ﺩﺳﺘﮕﺎﻫﻰ ﻛﻪ ﺍﺻ ً‬ ‫ﻼ ﻓﻜﺮ ﻭ ﺍﻧﺪﻳﺸﻪ‬ ‫ﺧﻮﺏ ﺩﺭﺟﺔ ﻳﻚ ﻭ ﭼﻘﺪﺭ‬ ‫ﻧﺪﺍﺷـﺖ‪ ،‬ﻳﻌﻨﻰ ﺩﺳـﺘﮕﺎﻩ ﺣﻜﻮﻣﺖ ﭘﻬﻠﻮﻯ ﺟﺬﺏ ﺷـﺪﻧﺪ‪ .‬ﭼﻘﺪﺭ ﺷـﺎﻋﺮ‬ ‫ِ‬ ‫ﺧﻮﺏ ﺩﺭﺟﺔ ﻳﻚ ﺩﺭ ﺍﻳﻦ ﻣﻤﻠﻜﺖ ﻣﺠﺬﻭﺏ ﺩﺳﺘﮕﺎﻩ ﭘﻬﻠﻮﻯ ﺷﺪﻧﺪ‬ ‫ﺩﺍﻥ‬ ‫ِ‬ ‫ﻫﻨﺮﻣﻨﺪ ﻓﻴﻠﻢﺳﺎﺯ ﻭ ﻣﻮﺳﻴﻘﻲ ِ‬ ‫ﻭ ﺍﺯ ﺩﻝ ﻭ ﺟـﺎﻥ ﺑﺮﺍﻯ ﺁﻥ ﺩﺳـﺘﮕﺎﻩ ﻛﺎﺭ ﻛﺮﺩﻧـﺪ‪ .‬ﻧﻤﻰﺧﻮﺍﻫﻴﻢ ﺑﮕﻮﻳﻴﻢ ﻛﻪ ﺁﻧﻬﺎ ﺑﻪ ﺁﻥ ﺩﺳـﺘﮕﺎﻩ ﻫﻢ‬ ‫ً‬ ‫ﺍﺻـﻼ ﻣﻘﻮﻟﺔ ﺍﻋﺘﻘﺎﺩ ﻧﻴﺴـﺖ؛ ﺑﻠﻜﻪ ﻣﻘﻮﻟﺔ ﺭﻓﺎﻗـﺖ ﻭ ﻫﻤﺮﺍﻫﻰ ﻭ‬ ‫ﺍﻋﺘﻘـﺎﺩﻯ ﻧﺪﺍﺷـﺘﻨﺪ؛ ﭼﻮﻥ ﻣﻘﻮﻟﻪ‪،‬‬ ‫ﻫﻤﻜﺎﺭﻯ ﺍﺳـﺖ‪ .‬ﺍﻋﺘﻘﺎﺩ ﭼﻴﺴﺖ؟ ﻭﻗﺘﻰ ﻛﻪ ﻋﻘﻴﺪﻩﺍﻯ ﻫﺴـﺖ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﻣﻮﺿﻮﻉ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ .‬ﻭﻗﺘﻰ‬ ‫ﻛﻪ ﻋﻘﻴﺪﻩ ﻭ ﻓﻜﺮﻯ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﻣﻌﻨﺎ ﭘﻴﺪﺍ ﻧﻤﻰﻛﻨﺪ‪ .‬ﺩﺭ ﺩﺳـﺘﮕﺎﻩ ﭘﻬﻠﻮﻯ‪ ،‬ﭼﻴﺰﻯ ﻛﻪ ﺑﺸـﻮﺩ‬ ‫ﺑﻪ ﺁﻥ ﻋﻘﻴﺪﻩ ﺑﺴـﺖ‪ ،‬ﻭﺟﻮﺩ ﻧﺪﺍﺷـﺖ‪ ،‬ﺍﻣﺎ ﺩﺭﻋﻴﻦﺣﺎﻝ‪ ،‬ﻛﺴـﺎﻧﻰ ﺑﺎ ﺩﻝ ﻭ ﺟﺎﻥ ﺑﺮﺍﻯ ﺁﻥ ﻛﺎﺭ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻣﻦ ﺧﻴﻠﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﻧﺰﺩﻳﻚ ﻣﻰﺷـﻨﺎﺧﺘﻢ ﻭ ﻣﻰﺩﺍﻧﺴـﺘﻢ ﻛﻪ ﭼﻪ ﻛﺎﺭﻩﺍﻧﺪ‪ .‬ﻭﺍﻗﻌﺎً ﺩﻓﺎﻉ ﻣﻰﻛﺮﺩﻧﺪ؛‬ ‫ﻭﺍﻗﻌﺎً ﺩﻭﺳـﺖ ﻣﻰﺩﺍﺷﺘﻨﺪ؛ ﻭﺍﻗﻌﺎً ﺑﺮﺍﻯ ﺩﺳﺘﮕﺎﻩ ﭘﻬﻠﻮﻯ ﻛﺎﺭ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺧﺐ ﻛﺪﺍﻡ ﻓﻜﺮ‪ ،‬ﻛﺪﺍﻡ ﺭﻭﺍﻝ‬ ‫ِ‬ ‫ﺣﻜﻮﻣﺘﻰ ﻣﺒﺘﻨﻰ ﺑﺮ ﻓﺴﺎﺩ ﻭ ﺯﻭﺭ ﻛﻪ ﺩﺳﺘﮕﺎﻩ ﭘﻬﻠﻮﻯ ﺑﻮﺩ‪،‬‬ ‫ﻣﺴـﻠﻚ‬ ‫ﻭ ﻛﺪﺍﻡ ﻣﺴـﻠﻚ ﺍﺯ ﻓﻜﺮ ﻭ ﺭﻭﺍﻝ ﻭ‬ ‫ِ‬ ‫ﻋﻘﺐﺗﺮ ﻭ ﻧﺎﺗﻮﺍﻥﺗﺮ ﺍﺳـﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﻧﻈﺎﻡ ﺍﺳـﻼﻣﻰ ﻭ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ‪ ،‬ﺍﻳﻦﻃﻮﺭﻯ ﺍﺳﺖ؟! ﭘﺲ‬ ‫ﺍﻳﻦ ﺩﻟﻴﻞِ ﻧﻘﺺ ﺩﺭ ﻓﺎﻋﻞ ﻧﺒﻮﺩ؛ ﺩﻟﻴﻞ ﻧﻮﻋﻰ ﺣﺎﻟﺖ ﺧﺎﺹ ﺩﺭ ﻗﺎﺑﻞ ﺑﻮﺩ‪ .‬ﮔﺎﻫﻰ ﺩﺭ ﻳﻚ ﻗﺸﺮ‪ ،‬ﺣﺎﻟﺘﻰ‬

‫ﺭﻭﺷﻨﻔﻜﺮﻯﻛﻪﻣﺴﺌﻮﻟﻴﺖﻫﺎﻯ‬ ‫ﻓﺮﺩﻯ ﺍﺳــﻼﻡ ﺭﺍ ﻗﺒﻮﻝ ﻧﻜﻨﺪ‪،‬‬ ‫ﻧﻤﻰﺗﻮﺍﻧﺪ ﺍﻳﻦ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ‬ ‫ﺭﺍ ﻫﻤﺮﺍﻫﻰ ﻛﻨﺪ‪.‬‬

‫ﻫﺴـﺖ ﻛﻪ ﻧﻤﻰﺷـﻮﺩ ﺭﺍﺣﺖ ﺑﺎ ﺁﻥ ﻛﻨﺎﺭ ﺁﻣﺪ‪ .‬ﮔﺬﺷـﺘﻪ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺍﺳﻼﻡ ﺧﺼﻮﺻﻴﺘﻰ ﻫﻢ ﺩﺍﺭﺩ‪ .‬ﺍﺳﻼﻡ‬ ‫ﺑﻪ ﻣﺴـﺆﻭﻟﻴﺖﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺴـﻨﺪﻩ ﻧﻤﻰﻛﻨﺪ؛ ﺑﻠﻜﻪ ﺑﻪ ﻣﺴـﺆﻭﻟﻴﺖ ﻓﺮﺩﻯ ﻫﻢ ﻗﺎﺋﻞ ﺍﺳـﺖ‪ .‬ﺟﺰﻭ‬ ‫ﺍﺭﺯﺵﻫﺎﻯ ﺍﺳـﻼﻣﻰ ﻳﻜﻰ ﻫﻢ ﺍﻳﻦ ﺍﺳـﺖ ﻛﻪ ﻃﺮﻑ‪ ،‬ﺍﻫﻞ ﻓﺤﺸـﺎ ﻧﺒﺎﺷﺪ؛ ُﺷﺮﺏ ﺧﻤﺮ ﻧﻜﻨﺪ؛ ﻓﺴﺎﺩ‬ ‫ﺟﻨﺴـﻰ ﻧﺪﺍﺷـﺘﻪ ﺑﺎﺷﺪ؛ ﺩﺭﻭﻍﮔﻮ ﻧﺒﺎﺷﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻫﻢ ﻫﺴـﺖ ﺩﻳﮕﺮ! ﺧﺐ ﺁﻥ ﻫﻨﺮﻣﻨﺪﻯ ﻛﻪ ﺧﻴﻠﻰ ﻫﻢ‬ ‫ﺁﺩﻡ ﺻﺎﻑ ﻭ ﺳﺎﻟﻢ ﻭ ﻧﺠﻴﺐ ﻭ ﺧﻮﺑﻰ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺍﻫﻞ ﺍﻳﻦ ﻛﺎﺭﻫﺎﺳﺖ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎ ﺍﻳﻦ ﻧﻈﺎﻡ ﻫﻤﺮﺍﻫﻰ‬ ‫ﻛﻨﺪ؟! ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻛﻪ ﻧﻤﻰﺗﻮﺍﻧﺪ؛ ﻣﮕﺮ ﺑﺎ ﻳﻚ ﮔﺬﺷﺖ‪ .‬ﺧﺐ ﮔﺬﺷﺖ ﺭﺍ ﻛﻪ ﻫﻤﻪﻛﺲ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﻧﻤﻮﻧــﻪﺍﻯ ﺍﺯ ﺣﺎﻟﺖ ﺧﺎﺹ ﺩﺭ‬ ‫ﻗﺎﺑــﻞ‪ :‬ﻋﺪﻡ ﭘﺬﻳــﺮﺵ ﺣﻜﻢ‬ ‫ﺣﺠﺎﺏ ﺍﺯ ﺳﻮﻯ ﺭﻭﺷﻨﻔﻜﺮ‬

‫ﻳﻜﻰ ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻓﻌﺎﻝ ﻣﻌﺮﻭﻑ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﭘﻴﺮﻭﺯﻯ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﻧﺪﻙ ﻣﻘﺎﻻﺕ ﺧﻮﺑﻰ ﻫﻢ ﺑﺎ ﺍﻣﻀﺎﻯ‬ ‫ﻣﺴـﺘﻌﺎﺭ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﺑﻪ ﺩﺳـﺖ ﭼﺎپ ﻣﻰﺳـﭙﺮﺩ‪ ،‬ﺍﻭﺍﻳﻞ ﺍﻧﻘﻼﺏ ﺑﺎ ﻣﺎ ﺁﺷﻨﺎ ﺷـﺪ‪ .‬ﻣﻦ ﺍﻳﻦ ﻓﺮﺩ ﺭﺍ‬ ‫ﺍﺯ ﺩﻭﺭ ﻣﻰﺷـﻨﺎﺧﺘﻢ‪ ،‬ﻭﻟﻰ ﺍﺯ ﻧﺰﺩﻳﻚ ﺑﺎ ﻭﻯ ﺁﺷـﻨﺎﻳﻰ ﻧﺪﺍﺷـﺘﻢ‪ .‬ﻣﻦ ﻭ ﻣﺮﺣﻮﻡ ﺑﻬﺸـﺘﻰ ﻭ »ﻣﺮﺣﻮﻡ‬ ‫ﺑﺎﻫﻨﺮ«‪ ،66‬ﺑﺎ ﭼﻨﺪ ﻧﻔﺮ ﺩﻳﮕﺮ ﺩﺭ »ﻛﺎﻧﻮﻥ ﺗﻮﺣﻴﺪ« ﻧﺸﺴﺘﻪ ﺑﻮﺩﻳﻢ ﻛﻪ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﺷﺨﺺ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬


‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ ‪81‬‬ ‫ﺩﻳﮕﺮﺍﻧﻰ ﻛﻪ ﺁﻧﺠﺎ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ ﻭﻯ ﺭﺍ ﻧﻤﻰﺷﻨﺎﺧﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﻣﻦ ﻛﻪ ﺩﻭﺭﺍﺩﻭﺭ ﺍﻭ ﺭﺍ ﻣﻰﺷﻨﺎﺧﺘﻢ‪ ،‬ﮔﻔﺘﻢ‬ ‫ﺑﮕﻮﻳﻴﺪ ﺑﻴﺎﻳﺪ‪ .‬ﺁﻣﺪ ﻭ ﺧﻴﻠﻰ ﺑﺎ ﻣﺎ ﮔﺮﻡ ﮔﺮﻓﺖ ﻭ ﺑﺎ ﺟﻤﻊ ﻣﺎ ﻣﺄﻧﻮﺱ ﺷﺪ‪ .‬ﻣﺮﺩﻯ ﺭﻭﺷﻨﻔﻜﺮ ﻭ ﻫﻮﺷﻤﻨﺪ‬ ‫ِ‬ ‫ﻛﻮﭼﻚ ﺑﺪﻯ ﻧﺒﻮﺩ‪ .‬ﺟﻠﺴـﺔ ﺩﻭﻣﻰ ﻛﻪ ﺍﻳﺸـﺎﻥ ﺍﺯ ﻣﺎ‬ ‫ﺁﺩﻡ‬ ‫ﻭ ﺍﺯ ﻟﺤﺎﻅ ﺫﻫﻨﻰ‪ ،‬ﺍﻧﺴـﺎﻧﻰ ﻓﺮﻫﻴﺨﺘﻪ ﺑﻮﺩ‪ِ .‬‬ ‫ﻭﻗﺖ ﮔﺮﻓﺖ ﻭ ﺑﺎﻋﺠﻠﻪ ﻧﺰﺩﻣﺎﻥ ﺁﻣﺪ‪ ،‬ﻣﺼﺎﺩﻑ ﺑﺎ ﺭﻭﺯﻫﺎﻳﻰ ﺑﻮﺩ ﻛﻪ ﺍﻣﺎﻡ ﺩﺳـﺘﻮﺭ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﺯﻥﻫﺎﻯ‬ ‫ﺑﻰﺣﺠﺎﺏ ﻧﺒﺎﻳﺪ ﺩﺭ ﺍﺩﺍﺭﺍﺕ ﺣﻀﻮﺭ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﻨﺪ‪ *.‬ﻳﺎﺩﺗﺎﻥ ﻫﺴـﺖ ﺩﻳﮕﺮ! ﺍﻣـﺎﻡ ﺩﺭ ﻫﻤﺎﻥ ﺍﻭﺍﻳﻞ‬ ‫ﺍﻧﻘﻼﺏ ـﻣﺎﻩ ﺍﻭﻝ ﺑﻮﺩ ﻳﺎ ﺩﻭﻡ‪ ،‬ﻧﻤﻰﺩﺍﻧﻢـ ﭼﻨﺎﻥ ﺩﺳـﺘﻮﺭﻯ ﺻﺎﺩﺭ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺎﺭﻯ؛ ﺍﻳﻦ ﺷـﺨﺺ‪،‬‬ ‫ﻳﻘﻪ َﻛﻨﺎﻥ ﺁﻣﺪ ﻭ ﮔﻔﺖ ﺁﻗﺎ! ﺍﻳﻦ ﭼﻪ ﺩﺳﺘﻮﺭﻯ ﺍﺳﺖ ﺍﻣﺎﻡ ﺩﺍﺩﻩﺍﻧﺪ؟ ﺍﻳﻦ ﭼﻪ ﻛﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﻣﻰﻛﻨﻴﺪ؟‬ ‫ﻣﺤﺎﺟﻪﻛﺮﺩﻥ ﺭﺍ ﮔﺬﺍﺷـﺖ ﻭ ﺑﻌﺪ ﻫﻢ ﺭﻓﺖ‬ ‫ﺍﻳﻦ ﭼﻪ ﺣﺮﻓﻰ ﺍﺳـﺖ ﻛﻪ ﻣﻰﺯﻧﻴﺪ؟ ﺧﻼﺻﻪ‪ ،‬ﺑﺎ ﻣﺎ ﺑﻨﺎﻯ‬ ‫ّ‬ ‫ﻛﻪ ﺭﻓﺖ! ﺷـﻤﺎ ﺑﺒﻴﻨﻴـﺪ ﻫﻤﻴﻦ ﻳﻚ ﻛﻠﻤﻪ ﺣﺮﻑ ﺍﻣﺎﻡ ﻛﻪ ﺑﻪ ﻣﻮﺿﻮﻉ ﺣﺠﺎﺏ ﻭ ﭘﻮﺷـﺶ ﺯﻥ ﺍﺭﺗﺒﺎﻁ‬ ‫ﭘﻴﺪﺍ ﻣﻰﻛﺮﺩ‪ ،‬ﻳﻌﻨﻰ ﺣﻜﻤﻰ ﺍﺳـﺖ ﺩﺭ ﺍﺳـﻼﻡ ﻛﻪ ﻧﻤﻰﺷﻮﺩ ﺁﻥ ﺭﺍ ﻧﺪﻳﺪﻩ ﮔﺮﻓﺖ؛ ﭼﻪ ﺗﻌﺪﺍﺩ ﺍﻓﺮﺍﺩ ﺭﺍ‬ ‫ﺍﺯ ﻣﺎ ﺭﻭﻱﮔﺮﺩﺍﻥ ﻛﺮﺩ‪.‬‬ ‫ﻓﺮﺩﻯ ﺍﺳﻼﻣﻰ‪ ،‬ﻫﺮ ﻗﺪﻡ ﻛﻪ ﺟﻠﻮ ﺑﺮﻭﻳﺪ ﺑﻪ ﻣﻮﺍﺭﺩ ﺯﻳﺎﺩﻯ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺑﺮﺧﻮﺭﺩ‬ ‫ﻫﺎﻯ‬ ‫ِ‬ ‫ﺩﺭ ﺯﻣﻴﻨﺔ ﺍﺭﺯﺵ ِ‬ ‫ﻣﻰﻛﻨﻴﺪ‪ .‬ﺧﺐ ﻓﻼﻥ ﺁﺩﻡ‪ ،‬ﺩﻟﺶ ﻣﻰﺧﻮﺍﻫﺪ ﺑﻨﺸﻴﻨﺪ ﻭ ﻣﺸﺮﻭﺑﺎﺕ ﺍﻟﻜﻠﻰ ﻣﺼﺮﻑ ﻛﻨﺪ‪ .‬ﺩﺭ ﺳﺮﻭﺩﻩﻫﺎﻯ‬ ‫ﺷـﺎﻋﺮﺍﻥ ﻣﺎ‪ ،‬ﺍﻳﻦ ﻫﻤﻪ ﺍﺯ ﻣﻰ ﺻﺤﺒﺖ ﻣﻰﺷـﻮﺩ؛ ﻳﻌﻨﻰ ﺍﺻ ً‬ ‫ﻼ ﻣﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﻧﺒﺎﺷـﺪ؟! ﺍﮔﺮ ﻛﺴﻰ ﺑﺎ‬ ‫ﭼﻨﻴﻦ ﻣﻨﻄﻘﻰ ﺑﻪ ﺑﺎﺩﻩﮔﺴـﺎﺭﻯ ﺑﻨﺸـﻴﻨﺪ‪ ،‬ﻣﻰﺷـﻮﺩ؟! ﺍﺳـﻼﻡ ﻣﻰﮔﻮﻳﺪ ﻧﻪ ﻓﻘﻂ ﻧﻤﻰﺷﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺣﺪِ‬ ‫ﺷـﺮﻋﻰ ﻫﻢ ﺩﺍﺭﺩ‪ .‬ﺍﺳـﻼﻡ ﺑـﺮﺍﻯ ﺩﺭﻭﻍﮔﻔﺘﻦ ﻭ ﻏﻴﺒﺖﻛﺮﺩﻥ‪ ،‬ﺣﺪِ ﺷـﺮﻋﻰ ﻗﺎﺋﻞ ﻧﺸـﺪﻩ‪ ،‬ﺍﻣﺎ ﺑﺮﺍﻯ‬ ‫ِ‬ ‫ﻟﻄﻴﻒ ﺁﻣﻴﺨﺘﺔ‬ ‫ﻣﻲﺧﻮﺍﺭﮔﻰ ﺣﺪ ﺷـﺮﻋﻰ ﻗﺎﺋﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺟﻨﺲ ﻣﺨﺎﻟﻒ‪ ،‬ﺑﻪ ﺷﻜﻞ‬ ‫ﺑﻪ ﺷـﻬﻮﺕ‪ ،‬ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻣﺤﺒﺖﻫﺎﻯ ﻟﻄﻴﻔﻰ ﻛﻪ ﺩﺭ ﺁﻧﻬﺎ ﺷـﻬﻮﺕ ﻫﻢ ﻫﺴـﺖ ﻭ ﻛﺴـﻰ ﻧﻤﻰﺗﻮﺍﻧﺪ‬ ‫ﺑﮕﻮﻳﺪ ﻧﻴﺴـﺖ؛ ﻣﺠﺎﺯﺍﺕ ﺩﺭﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺍﺳـﺖ‪ .‬ﻣﺜ ً‬ ‫ﻼ ﻓﺮﺽ ﻛﻨﻴﺪ ﻛﻪ ﻓﻼﻥ ﺁﻗﺎ ﺑﺎ ﻓﻼﻥ ﻓﺮﺩ ﺍﺯ ﺟﻨﺲ‬ ‫ﻣﺨﺎﻟﻒ‪ ،‬ﺧﻴﻠﻰ ﺩﻭﺳـﺖ ﺍﺳـﺖ ﻭ ﺧﻴﻠﻰ ﻫﻢ ﺩﻭﺳـﺘﺶ ﺩﺍﺭﺩ‪ .‬ﺁﻳﺎ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ‪ ،‬ﻫﻴﭻ ﺭﻗﻴﻘﺔ ﺷﻬﻮﺍﻧﻰ‬ ‫ﻭﺟـﻮﺩ ﻧﺪﺍﺭﺩ؟ ﭼﻪ ﻛﺴـﻰ ﻣﻰﺗﻮﺍﻧﺪ ﭼﻨﻴﻦ ﺍﺩﻋﺎﻳـﻰ ﺑﻜﻨﺪ؟ ﺧﺐ ﺧﻴﻠﻰ ﺍﺯ ﺍﻓﺮﺍﺩ ﻛـﻪ ﺟﻮﺍﻥ ﺑﻮﺩﻧﺪ ﻳﺎ‬ ‫ﺣﺘﻰ ﻓﺮﺍﺗﺮ ﺍﺯ ﻋﻤﺮ ﺟﻮﺍﻧﻰ ﻗﺮﺍﺭ ﺩﺍﺷـﺘﻨﺪ‪ ،‬ﺳـﺮ ﻭ ﻛﺎﺭﺷـﺎﻥ ﺑﺎ ﭼﻨﻴﻦ ﻣﺴـﺎﺋﻠﻰ ﺑﻮﺩ ﻭ ﺩﻟﺸـﺎﻥ ﺭﺍ ﺑﻪ‬ ‫ﺍﻳـﻦ ﺣﺮﻑﻫﺎ ﺧﻮﺵ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺍﺳـﻼﻡ ﺍﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﻰﻛﺮﺩ‪ .‬ﺍﻧﻘﻼﺏ ﺍﺳـﻼﻣﻰ‪ ،‬ﻧﻈﺎﻡ ﺍﺳـﻼﻣﻰ‬ ‫ﻭ ﺍﺭﺯﺵﻫﺎﻯ ﺍﺳـﻼﻣﻰ‪ ،‬ﺍﻳﻦ ﻣﺴـﺎﺋﻞ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﻰﻛﺮﺩ‪ .‬ﭼﻨﻴﻦ ﻣﺴـﺎﺋﻠﻰ ﺭﺍ ﻧﻪ ﭘﻴﻐﻤﺒﺮ ﻗﺒﻮﻝ ﻛﺮﺩﻩ‬ ‫ﺍﺳـﺖ ﻭ ﻧﻪ ﻗﺮﺁﻥ‪ .‬ﺷـﻮﺧﻰ ﻛﻪ ﻧﻴﺴﺖ! ﻣﺎ ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﻛﻪ ﺩﺭ ﻧﻴﺎﻭﺭﺩﻩﺍﻳﻢ! ﺍﻳﺴﺘﺎﺩﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﻨﻴﻦ‬ ‫ﺧﻼﻑﻫﺎﻳـﻰ‪ ،‬ﻋـﺪﻩﺍﻯ ﺭﺍ ﺍﺯ ﻣﺎ ﮔﺮﻓﺖ‪ .‬ﺍﮔﺮ ﻣﺎ ﺑـﺮﺍﻯ ﺍﻳﻦ ﺧﻼﻑﻫﺎ ﻭ ﺧﻼﻑﻛﺎﺭﻫـﺎ ﻣﻨﻊ ﻭ ﻣﺠﺎﺯﺍﺕ‬ ‫ﻧﺪﺍﺷـﺘﻴﻢ‪ ،‬ﻳﻚ ﻧﻔﺮ ﺩﺭ ﺍﻳﻦ ﻧﻈﺎﻡ ﻛﺎﻓﻰ ﺑﻮﺩ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺻﺪ ﻧﻔﺮ ﺍﺯ ﺑﺮﺟﺴـﺘﮕﺎﻥ ﻋﺎﻟﻢ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺭﺍ‬ ‫ﺟﺬﺏ ﻛﻨﺪ‪ .‬ﻳﻚ ﻧﻔﺮ ﺑﻪ ﺭﺍﺣﺘﻰ ﻣﻰﺗﻮﺍﻧﺴـﺖ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﺭﺍ ﺑﻜﻨﺪ‪ .‬ﭼﻮﻥ ﺭﻭﺷـﻨﻔﻜﺮ ﻭ ﻫﻨﺮﻣﻨﺪ ﻭ ﺁﻥ‬ ‫ﺭﻭﺡ ﻟﻄﻴﻒ‪ ،‬ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﺍﺯ ﺁﻥ ﻃﺮﻑ ﻛﺸﺸﻰ ﺩﺍﺭﺩ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻃﺮﻑ ﻫﻢ ﻛﺸﺸﻰ ﺩﺍﺭﺩ‪ .‬ﮔﺎﻫﻰ ﺑﺎ ﻳﻚ‬ ‫* ﺻﺤﻴﻔﻪ ﺍﻣﺎﻡ‪ /‬ﺝ‪ /6‬ﺹ‪ ،329‬ﺳﺨﻨﺮﺍﻧﻰ ﺩﺭ ﺟﻤﻊ ﺭﻭﺣﺎﻧﻴﻮﻥ ﻭ ﻃﻼﺏ ﺣﻮﺯﻩ ﻋﻠﻤﻴﻪ ﻗﻢ‪ ،‬ﻣﺪﺭﺳﻪ ﻓﻴﻀﻴﻪ‪.1357/12/15 ،‬‬

‫ﺍﻳﺴﺘﺎﺩﻥﺩﺭﻣﻘﺎﺑﻞﺧﻼﻑﻫﺎﻳﻰ‬ ‫ﻣﺎﻧﻨﺪ ﻣﻰﺧﻮﺍﺭﮔــﻰ ﻭ ﺍﺭﺗﺒﺎﻁ‬ ‫ﺁﻣﻴﺨﺘﻪ ﺑﻪ ﺷﻬﻮﺕ‪ ،‬ﻋﺪﻩﺍﻯ ﺭﺍ‬ ‫ﺍﺯ ﻣﺎ ﮔﺮﻓﺖ‪.‬‬


‫‪ 82‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻟﺒﺨﻨﺪ ﻣﻰﺷﻮﺩ ﺁﻧﻬﺎ ﺭﺍ ﺟﺬﺏ ﻛﺮﺩ‪.‬‬ ‫ﺑﻪ ُﺧﻠﻖ ﻭ ﻟﻄﻒ ﺗﻮﺍﻥ ﻛﺮﺩ ﺻﻴﺪِ ﺍﻫﻞ ﻧﻈﺮ‬

‫ﺑﻪ ﺩﺍﻡ ﻭ ﺩﺍﻧﻪ ﻧﮕﻴـــﺮﻧﺪ ﻣﺮﻍ ﺩﺍﻧﺎ ﺭﺍ‬

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‫ﺍﻫﻞ ﻧﻈﺮ ﺭﺍ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻨﺪ ﺍﻫﻞ ﻫﻨﺮ‪.‬‬ ‫ﻃﺮﻑ ﻧﻪ ﻣﻘﺎﻡ ﻣﻰﺧﻮﺍﺳـﺖ‪ ،‬ﻧﻪ ﭘﺴـﺖ ﻣﻰﺧﻮﺍﺳـﺖ ﻭ ﻧﻪ ﻭﺯﺍﺭﺕ ﻣﻰﺧﻮﺍﺳـﺖ‪ .‬ﻳﻚ ﻟﺒﺨﻨﺪ ﻭ ﻳﻚ‬ ‫ﺗﻮﺟﻪ ﻭ ﺍﺣﻴﺎﻧﺎً ﺑﻪ ﻗﻮﻝ ﻣﺎ ﻃﻠﺒﻪﻫﺎ ﻳﻚ ﮔﻌﺪﺓ ﺩﻭﺳﺘﺎﻧﻪ ﻣﻰﺧﻮﺍﺳﺖ‪ .‬ﺧﺐ ﻧﻤﻰﺷﺪ ﺩﻳﮕﺮ!‬

‫ﺍﻳﻨﻬﺎ ﻧﻴﺎﻣﺪﻧﺪ ﺑﻪ ﻣﺮﺩﻡ ﺑﭙﻴﻮﻧﺪﻧﺪ‪ ،‬ﻧﻴﺎﻣﺪﻧﺸــﺎﻥ ﻫﻢ ﻋﻠﻞ ﮔﻮﻧﺎﮔﻮﻧﻰ ﺩﺍﺷــﺖ‪ .‬ﺑﻌﻀﻰ ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﺑﻮﺩ‬ ‫ﻛــﻪ ﺍﻓﻜﺎﺭ ﻭ ﻋﻘﺎﻳــﺪ ﺩﻭﮔﻤﻰ** ﻛﻪ ﺑﺮ ﺫﻫﻦﻫﺎﻯ ﺍﻳﻨﻬﺎ ﺣﺎﻛﻢ ﺑﻮﺩ ﺑﺎ ﭘﻴــﺮﻭﺯﻯ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻳﻚﺑﺎﺭﻩ‬ ‫ﺑﺎﻃﻞ ﻣﻰﺷــﺪ؛ ﻣﺜﻞ ﺳِ ــﺤﺮﻯ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻌﺠﺰﻩ ﺑﻪ ﺧﻮﺩﻯ ﺧﻮﺩ ﺑﺎﻃﻞ ﻣﻰﺷــﻮﺩ‪ .‬ﺗﺎ ﻭﻗﺘﻰ ﻛﻪ‬

‫ﺍﻧﻘــﻼﺏ ﺍﺳــﻼﻣﻰ ﺁﻣــﺪ ﻭ‬ ‫ﺑﺎﻓﺘﻪﻫﺎﻯ ﺫﻫﻨﻰ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ‬ ‫ﺭﺍ ﺑﺎﻃﻞ ﻭ ﭘﻮچ ﻛﺮﺩ‪.‬‬

‫ﻭﺻــﻒ ﺣﺎﻝ ﺭﻭﺷــﻨﻔﻜﺮﺍﻧﻰ‬ ‫ﻛﻪ ﻫﻢ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻣﺮﺩﻣﻰ‬ ‫ﻋﻴﺎﺵ ﻭ ﻣﺴﺖ‪.‬‬ ‫ﺑﺎﺷﻨﺪ ﻭ ﻫﻢ ّ‬

‫ﻋﺼﺎﻯ ﻣﻮﺳــﻰ ﺍژﺩﻫﺎ ﻧﺸﺪﻩ‪ ،‬ﻫﻤﺔ ﺍﻳﻦ ﺭﻳﺴــﻤﺎﻥﻫﺎ ﺭﻭﻯ ﺯﻣﻴﻦ ﺩﺍﺭﻧﺪ ﻣﻰﻏﻠﻄﻨﺪ ﻭ ﻳﻚ ﻣﻌﺠﺰﻩﺍﻯ‬ ‫ﺭﺍ ﻧﺸــﺎﻥ ﻣﻰﺩﻫﻨــﺪ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻣﺠﺮﺩ ﺍﻳﻨﻜــﻪ ﻣﻌﺠﺰﺓ ﺣﻘﻴﻘﻰ ﻣﻰﺁﻳﺪ ﺗﻮﻯ ﻣﻴــﺪﺍﻥ‪ ،‬ﺩﻳﮕﺮ ﺟﺎﻳﻰ ﺑﺮﺍﻯ‬ ‫ﺁﻧﻬــﺎ ﺑﺎﻗﻰ ﻧﻤﻰﻣﺎﻧــﺪ‪ .‬ﻣﻌﺠﺰﺓ ﺍﻧﻘﻼﺏ ﺁﻣﺪ ﻫﻤــﺔ ﺑﺎﻓﺘﻪﻫﺎﻯ ﺫﻫﻨﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﻃــﻞ ﻛﺮﺩ‪ ،‬ﭘﻮچ ﻛﺮﺩ‪.‬‬ ‫ﻫﻢ ﻏﺮﺑﻰﻫﺎﻳﺸﺎﻥ ﺭﺍ‪ ،‬ﻫﻢ ﺷﺮﻗﻰﻫﺎﻳﺸﺎﻥ ﺭﺍ ﻫﻢ ﻟﻴﺒﺮﺍﻝﻫﺎﻯ ﻧﻮﻉ ﻏﺮﺑﻰ ﺭﺍ ﻛﻪ ﺍﺯ ﺍﻧﺴﺎﻥ ﻭ ﺍﻧﺴﺎﻧﻴﺖ‬ ‫ﻭ ﺍﺭﺯﺵﻫﺎﻯ ﺍﻧﺴــﺎﻧﻰ ﻣﻰﮔﻔﺘﻨﺪ‪ ،‬ﺯﻳﺒﺎﻳﻰ ﺭﺍ ﻣﻰﺳــﺮﻭﺩﻧﺪ‪ ،‬ﻣﺤﺒﺖ ﺭﺍ ﻣﻰﺳــﺮﻭﺩﻧﺪ‪ ،‬ﺣﺮﻑﻫﺎﻯ ﭘﻮچ‬ ‫ﺫﻫﻨﻰﺍﻯ ﻛﻪ ﻫﻴﭻ ﻣﺼﺪﺍﻕ ﺧﺎﺭﺟﻰ ﻧﺪﺍﺷــﺖ ﻫﻢ ﭼﭗﻫﺎ ﻭ ﻛﺴــﺎﻧﻰ ﻛﻪ ﻣﺮﺩﻡ ﻭ ﻃﺒﻘﺔ ﺯﺣﻤﺘﻜﺶ‬ ‫ﺭﺍ ﺍﻳﺪﺓ ﺧﻮﺩﺷــﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻋﻤﺮﻯ ﺑﻪ ﺁﻧﻬﺎ ﺩﻝ ﺑﺴــﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺁﻣﺪ‪ ،‬ﻣﻌﻠﻮﻡ ﺷﺪ‬ ‫ﻛﻪ ﻫﻤﺔ ﺁﻥ ﺣﺮﻑﻫﺎ ﭘﻮچ ﺑﻮﺩﻩ ﻭ ﺣﻘﻴﻘﺖ ﻭ ﺟﺎﻧﻰ ﻧﺪﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺧﺐ ﺍﻳﻦ ﺍﻓﻜﺎﺭ ﺭﺍ ﺍﮔﺮ ﭼﻨﺎﻧﭽﻪ‬ ‫ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﻧﺪ‪ ،‬ﺁﻧﻰ ﺭﺍ ﻛﻪ ﻭﺍﻗﻌﻴﺖ ﺩﺍﺭﺩ ﻭ ﺣﻘﻴﻘﺖ ﺩﺍﺭﺩ ﻭ ﺧﻮﺩﺵ ﺭﺍ ﺩﺍﺭﺩ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‬ ‫ﺑﺎ ﻫﻤﺔ ﺩﺭﺧﺸﻨﺪﮔﻰ ﻗﺒﻮﻝ ﺑﻜﻨﻨﺪ‪ ،‬ﺍﻳﻦ ﻳﻚ ﮔﺬﺷﺖ ﻣﻰﺧﻮﺍﻫﺪ‪ ،‬ﺍﻳﻦ ﮔﺬﺷﺖ ﺭﺍ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﺑﻪ ﺍﻧﻘﻼﺏ‬ ‫ﻧﭙﻴﻮﺳﺘﻨﺪ‪ ،‬ﺍﻳﺪﺓ ﺍﻧﻘﻼﺏ ﺭﺍ ﻗﺒﻮﻝ ﻧﻜﺮﺩﻧﺪ ﻭ ﻭﻗﺘﻰ ﻛﻪ ﺍﻳﺪﻩ ﺭﺍ ﻗﺒﻮﻝ ﻧﻜﺮﺩﻧﺪ ﻃﺒﻌ ًﺎ ﻧﻤﻰﺗﻮﺍﻧﻨﺪ ﻫﻢ ﺣﺮﻑ‬ ‫ﺑﺰﻧﻨﺪ‪ .‬ﻳﻚ ﻋﺪﻩ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺑﻮﺩﻧﺪ ﻛﻪ ﺗﺴﻠﻴﻢ ﻓﻜﺮ ﻧﺸﺪﻧﺪ‪.‬‬ ‫ﻳﻚ ﻋﺪﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﻫﻢ ﻣﺮﺩﻣﻰ ﺑﺎﺷﻨﺪ‪ ،‬ﺷﺎﻋﺮ ﻣﺮﺩﻣﻰ ﺑﺎﺷﻨﺪ ﻭ ﺍﻓﺘﺨﺎﺭ ﺍﻧﻘﻼﺑﻰ ﺑﻮﺩﻥ ﻭ‬ ‫ﻋﻴﺎﺷﻰ ﻭ ﺍﻟﻮﺍﻃﻰ ﻭ ﺳﻴﺎﻩﻣﺴﺘﻰ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺩﺍﺷﺘﻪ‬ ‫ﻣﺒﺎﺭﺯ ﺑﻮﺩﻥ ﺭﺍ ﻳﺪﻙ ﺑﻜﺸــﻨﺪ ﻭ ﻫﻢ ﺩﺭﻋﻴﻦﺣﺎﻝ ّ‬ ‫ﺑﺎﺷــﻨﺪ؛ ﻣﺜﻞ ﻳﻚ ﺁﺩﻣﻰ ﻛﻪ ﺍﺻ ً‬ ‫ﻼ ﻛﺎﺭﻯ ﺑﻪ ﻣﺮﺩﻡ ﻧﺪﺍﺭﺩ ﻭ ﺩﻧﺒﺎﻝ ﺗﻔﻜﺮﺍﺕ ﻣﺮﺩﻣﻰ ﻧﻴﺴــﺖ‪ .‬ﺩﻭﺭﺍﻥ‬ ‫ﻣﺒﺎﺭﺯﻩ ﻫﻢ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﺎ ﺩﺍﺷﺘﻴﻢ‪ ،‬ﺑﻨﺪﻩ ﻣﻰﺷﻨﺎﺧﺘﻢ ﻛﺴﺎﻧﻰ ﺭﺍ ﺍﺯ ﻧﺎﻡ ﻭ ﻧﺸﺎﻥﺩﺍﺭﻫﺎﻯ ﻋﺎﻟﻢ ﺍﺩﺑﻴﺎﺕ‬ ‫ﻭ ﺷــﻌﺮ‪ ،‬ﻛﻪ ﻭﻗﺘﻰ ﭘﻬﻠﻮﻯ ﺷــﻤﺎ ﻣﻰﻧﺸﺴــﺖ ﻭ ﺟﺎﻯ ﺣﺮﻑ ﺑﻮﺩ ﻭ ﺟﺎﻯ ﻣﺒﺎﺭﺯﻩ ﺑﻮﺩ ﻭ ﺑﻴﺎﻥ ﻣﺒﺎﺭﺯﻩ‪،‬‬ ‫ـﺍﻟﺒﺘﻪ ﺣﻜﺎﻳﺖ ﻣﺒﺎﺭﺯﻩ‪ ،‬ﻧﻪ ﺧﻮﺩ ﻣﺒﺎﺭﺯﻩ!ـ ﺁﻧﺠﺎ ﺑﻠﻨﺪﭘﺮﻭﺍﺯﻱﻫﺎ ﻭ ﮔﻨﺪﻩﮔﻮﻳﻰﻫﺎﻳﺸــﺎﻥ ﺑﺰﺭﮔﺎﻥ ﺗﺎﺭﻳﺦ ﺭﺍ‬ ‫‪67‬‬ ‫ﺑﻪ ﻣﺰﺩﻭﺭﻯ ﻭ ﺧﺪﻣﺘﻜﺎﺭﻯ ﻣﻰﻛﺸﻴﺪ‪ .‬ﺩﺭ ﻗﺒﺎﻝ ﺷﺨﺼﻴﺖ ﻋﻈﻴﻢ ﺍﻧﻘﻼﺑﻰ ﺁﻧﻬﺎ »ﻣﺎﻛﺴﻴﻢ ﮔﻮﺭﻛﻰ«‬ ‫ﻛﻪ ﺩﺍﺧﻞ ﺁﺩﻡ ﻧﺒﻮﺩ ﻭ ﻧﻤﻰﺩﺍﻧﻢ ﺩﻳﮕﺮ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﺩﻋﺎﻯ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﻯ ﻭ ﺍﺩﺑﻴﺎﺗﻰ ﺍﻧﻘﻼﺑﻰ ﺩﺍﺷﺘﻨﺪ‬ ‫* ﺣﺎﻓﻆ‬ ‫** ﺁﻥﻛﻪ ﻣﺘﻌﺼﺐ ﺩﺭ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻭ ﭘﺎﻳﻪ ﻭ ﺍﺳﺎﺳﻰ ﺭﻭﻯ ﻋﻘﺎﻳﺪ ﺧﻮﺩ ﭘﺎﻓﺸﺎﺭﻯ ﻣﻰﻛﻨﺪ‪.‬‬


‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ ‪83‬‬

‫ﺍﺻــ ً‬ ‫ﻼ ﻗﺎﺑــﻞ ﺫﻛﺮ ﻧﺒﻮﺩﻧﺪ؛ ﺍﻳﻦ ﺩﺭ ﻣﻘﺎﻡ ﺣﺮﻑ ﺯﺩﻥ ﻭ ﺍﺩﻋﺎ‪ .‬ﺍﻣــﺎ ﺑﻪ ﻣﺠﺮﺩ ﺍﻳﻨﻜﻪ ﭘﺎﻯ ﻋﻤﻞ ﻣﻰﺁﻣﺪ‪،‬‬ ‫ﺍﻳﻨﻬﺎ ﺑﻪ ﻫﻴﭻﻭﺟﻪ ﺣﻀﻮﺭ ﻧﺪﺍﺷــﺘﻨﺪ‪ .‬ﻧــﻪ ﻳﻚ ﻛﻠﻤﻪ ﺣﺎﺿﺮ ﺑﻮﺩﻧﺪ ﭼﻴــﺰﻯ ﺑﮕﻮﻳﻨﺪ ﻛﻪ ﺍﻧﺪﻛﻰ ﺧﻄﺮ‬ ‫ﺁﻧﻬــﺎ ﺭﺍ ﺗﻬﺪﻳــﺪ ﻛﻨﺪ‪ ،‬ﻳﺎ ﻳﻚ ﻛﺎﺭﻯ ﺑﻜﻨﻨﺪ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‪ .‬ﻳﻚ ﻭﻗﺘﻰ ﻫﻢ ﺍﮔﺮ ﺍﺷــﺘﺒﺎﻫﻰ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‬ ‫ﻳﻚ ﺳــﻴﻠﻰﺍﻯ ﺧﻮﺭﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺗﺸﺮﻯ ﺷــﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺮﺍﻯ ﺻﺪ ﺳــﺎﻝ ﺗﻮﺑﻪ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺯﻧﺪﮔﻰ‬ ‫ﻋﻴﺎﺵﮔﻮﻧﺔ ﭘﺴﺘﻰ ]ﺑﻮﺩ[ ﻛﻪ ﺑﺎﻳﺪ ﺳﺎﻋﺖ ﻳﻚ ﻭ ﺩﻭﻯ ﺑﻌﺪ ﺍﺯ ﻧﺼﻒ ﺷﺐ‪،‬‬ ‫ﻣﻌﻤﻮﻟﻰ ﺍﻳﻨﻬﺎ ﻫﻢ ﺯﻧﺪﮔﻰ ّ‬ ‫ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﺴــﺖ ﻭ ﺑﺪﺑﺨﺖ ﺭﻭﻯ ﻛﻮﻝ ﻣﻰﮔﺬﺍﺷــﺘﻨﺪ ﺍﺯ ﺗﻮﻯ ﻣﻰﺧﺎﻧﻪﻫــﺎﻯ ﺗﻬﺮﺍﻥ ﻭ ﺟﺎﻫﺎﻯ ﺩﻳﮕﺮ‬ ‫ﺑﻴﺮﻭﻥ ﻣﻰﻛﺸــﻴﺪﻧﺪ‪ ،‬ﻣﻰﺑﺮﺩﻧﺪ ﺑﻪ ﺧﺎﻧﻪﻫﺎﻳﺸــﺎﻥ ﻣﻰﺭﺳﺎﻧﺪﻧﺪ‪ .‬ﺷــﺎﻋﺮ ﻣﺮﺩﻣﻰ ﺑﻮﺩﻧﺪ! ﺍﻳﻨﻬﺎ ﺍﻳﻦﺟﻮﺭ‬ ‫ﺯﻧﺪﮔﻰ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻧﻘﻼﺏ ﺭﺍ ﻫﻢ ﻫﻤﻴﻦﺟﻮﺭ ﻣﻰﺧﻮﺍﺳــﺘﻨﺪ‪ .‬ﺩﻟﺸــﺎﻥ ﻣﻰﺧﻮﺍﺳﺖ ﺟﺎﻣﻌﺔ ﺍﻧﻘﻼﺑﻰ‬ ‫ﻫﻢ ﻫﻤﻴﻦﺟﻮﺭ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻧﻘﻼﺑــﻰ ﻛــﻪ ﺑﻪ ﺩﻭﺵ ﺗﻮﺩﺓ ﻣﺮﺩﻡ ﺣــﺰﺏﺍﷲ ﻣﺆﻣﻦ ﻭ ﺑﺎ ﺁﻥ ﺣﺮﻛﺖ ﻋﻈﻴﻢ ﺑــﻪ ﺭﺍﻩ ﻣﻰﺍﻓﺘﺪ‪ ،‬ﺧﺐ‬ ‫ﺧﻮﺵ ﺑﻴﻜﺎﺭﻩ ﺗﻮﻯ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺟﺎﻳﻰ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬ ‫ﻣﻌﻠﻮﻡ ﺍﺳــﺖ ﻛﻪ ﺍﻳﻦﺟﻮﺭ ﺁﺩﻡﻫﺎﻯ ﺑﻰ ِ‬ ‫ﺧﻴﺎﻝ ﺑﻴﻬﻮﺩﻩ ِ‬ ‫ﻃﺒﻴﻌﻰﺳــﺖ ﺍﻳﻨﻬــﺎ ﻫﻢ ﭘــﺲ ﺯﺩﻧﺪ‪ .‬ﻳﻚ ﮔﺮﻭﻩ ﻫــﻢ ﺍﻳﻨﻬﺎ ﺑﻮﺩﻧﺪ ﻛــﻪ ﺭﻓﺘﻨﺪ‪ ،‬ﭼﻮﻥ ﻣﻨﺎﻓﻌﺸــﺎﻥ ﻭ‬ ‫ﺧﻮﺍﺳﺘﻪﻫﺎﻳﺸﺎﻥ ﺗﺄﻣﻴﻦ ﻧﻤﻰﺷﺪ‪.‬‬ ‫ﻳﻚ ﻋﺪﻩ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺑﺸﻮﻧﺪ ﺳﺘﺎﺭﺓ ﺩﺭﺧﺸﺎﻥ ﺍﻧﻘﻼﺏ‪ ،‬ﺑﻪ ﻛﻤﺘﺮ ﺍﺯ ﺍﻭ ﺭﺍﺿﻰ ﻧﺒﻮﺩﻧﺪ‪ .‬ﻳﻚ ﺫﺭﻩ‬ ‫ﭘﺎﻳﻴﻦﺗﺮﺵ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺑﻪ ﻣﺠﺮﺩﻯ ﻛﻪ ﺑﻪ ﺁﻧﻬﺎ ﻳﻚ ﺫﺭﻩ ﺑﻰﻣﺤﻠﻰ ﺷﺪ‪ ،‬ﺍﺯ ﻃﺮﻑ ﻳﻚ ﻛﺴﻰ‬ ‫ﻳﺎ ﻳﻚ ﺟﻤﻌﻰ ﻳﺎ ﻣﺮﺩﻣﻰ ﺍﺳﻤﺸــﺎﻥ ﻧﻴﺎﻣﺪ‪ ،‬ﻳﺎﺩﺷــﺎﻥ ﻣﻄﺮﺡ ﻧﺸــﺪ؛ ﺍﻳﻨﻬﺎ ﻫﻢ ﺍﺯ ﺍﻧﻘﻼﺏ ﻗﻬﺮ ﻛﺮﺩﻧﺪ‬ ‫»ﺍﻧﻘﻼﺑﻰ ﺻﺎﺩﻕ« ﺍﮔﺮ ﺑﻮﺩﻧﺪ ﻳﻚ ﭼﻨﻴﻦ ﭼﻴﺰﻯ ﭘﻴﺶ ﻧﻤﻰﺁﻣﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻫﻤﻪﺍﺵ ﻣﺎﻝ‬ ‫ﺭﻓﺘﻨﺪ ﻛﻨﺎﺭ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ِ‬ ‫ﺁﻥ ﻗﺸﺮﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﺍﻧﻘﻼﺑﻰ ﺑﻪ ﻣﻌﻨﺎﻯ ﻭﺍﻗﻌﻰ ﻭ ﻣﺘﻌﻬﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺳﻼﻡ ﻭ ﺍﻧﻘﻼﺏ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﻣﺎﻝ‬ ‫ﺁﻧﻬﺎﺳﺖ‪ .‬ﺩﻟﺸﺎﻥ ﻣﻰﺧﻮﺍﺳﺖ ﺍﻳﻦ ﻣﻠﺖ ﺣﺎﻻ ﺑﻌﺪ ﺍﺯ ﺁﻧﻰ ﻛﻪ ﺭژﻳﻢ ﺷﺎﻫﻨﺸﺎﻫﻰ ﺭﺍ ﻭﺍژﮔﻮﻥ ﻛﺮﺩﻧﺪ ﻭ‬ ‫ﺍﻳﻦ ﺣﺼﺎﺭ ﻫﻔﺖﺗﻮ ﺭﺍ ﺍﻳﻦﺟﻮﺭ ﺧﺎﻛﺶ ﺭﺍ ﺑﻪ ﺗﻮﺑﺮﻩ ﻛﺸــﻴﺪﻧﺪ‪ ،‬ﺍﻭﻝ ﻛﺎﺭﻯ ﻛﻪ ﻣﻰﻛﻨﻨﺪ ﺑﺮﻭﻧﺪ ﺳــﺮﺍﻍ‬ ‫ﺁﻥ ﺁﻗﺎﻳﺎﻥ ﻭ ﺑﮕﺬﺍﺭﻧﺪ ﺭﻭﻯ ﺳﺮﺷﺎﻥ ﻭ ﺑﻴﺎﻭﺭﻧﺪ ﻣﻄﺮﺡ ﻛﻨﻨﺪ‪ .‬ﺧﺐ ﭼﻨﻴﻦ ﭼﻴﺰﻯ ﭘﻴﺶ ﻧﻤﻰﺁﻣﺪ‪ ،‬ﻣﺮﺩﻡ‬ ‫ﻫﻢ ﻧﻤﻰﻛﺮﺩﻧﺪ‪ ،‬ﭼﻴﺰ ﻃﺒﻴﻌﻰ ﻫﻢ ﺑﻮﺩ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﻬﺸﺎﻥ ﺑﺮﺧﻮﺭﺩ ﻛﻪ ﭼﺮﺍ ﺳﺘﺎﺭﻩﻫﺎﻯ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻧﺸﺪﻧﺪ‪.‬‬ ‫ﻳــﻚ ﻋــﺪﺓ ﺩﻳﮕﺮ ﻫﻢ ـﺣﺎﻻ ﻳﺎ ﻣﺨﻠﻮﻃﻰ ﺍﺯ ﺍﻳﻨﻬﺎ ﻳﺎ ﭼﻴﺰﻯ ﺩﺭ ﻛﻨﺎﺭ ﺍﻳﻨﻬﺎـ ﺟﺰ ﺧﺒﺎﺛﺖ ﻭ ﺑﺪﺟﻨﺴــﻰ‬ ‫ﻭ ﻭﺍﺑﺴــﺘﮕﻰ ﺑﻪ ﺍﺭﺩﻭﮔﺎﻩﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺿﺪﺍﻧﻘﻼﺏ ﻫﻴﭻ ﺍﻧﮕﻴﺰﻩﺍﻯ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﻧﻴﺎﻣﺪﻧﺪ ﺩﺭ ﺧﺪﻣﺖ ﺍﻳﻦ‬ ‫ﺍﻧﻘﻼﺏ ﻭ ﻧﺨﻮﺍﺳــﺘﻨﺪ ﺑﻴﺎﻳﻨﺪ‪ ،‬ﺣﺘﻰ ﻋﻠﻴﻪ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻫﻢ ﻛﺎﺭ ﻛﺮﺩﻧﺪ‪ .‬ﺑﻌﻀﻰﻫﺎ ﻧﺎﺳﭙﺎﺳــﻰ ﻛﺮﺩﻧﺪ‪،‬‬ ‫ﻧﺎﻣﺮﺩﻣﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻌﻀﻰﻫﺎ ﻧﻤﻚ ﺧﻮﺭﺩﻧﺪ ﻭ ﻧﻤﻜﺪﺍﻥ ﺭﺍ ﺷﻜﺴﺘﻨﺪ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺩﺭ‬ ‫ﻋﺎﻟــﻢ ﺍﺩﺑﻴﺎﺕ‪ ،‬ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﺯﺣﻤﺖ ﻳﻚ ﻟﺤﻈﻪ ﺗﺄﻣﻞ ﻭ ﺩﻗﺖ ﺑﺪﻫﻨﺪ‪ ،‬ﻗﻠﻢ ﺑﺮﺩﺍﺷــﺘﻨﺪ‪ ،‬ﻭ ﺭﻭﻯ ﻛﺎﻏﺬ‬ ‫ﺑﺮﺩﻧﺪ ﻭ ﻳﻚ ﺧُ ﺰﻋﺒﻼﺗﻰ ﺭﺍ ﺳ ِﺮﻫﻢ ﻛﺮﺩﻧﺪ ﻭ ﻳﻚ ﻣﻠﺖ ﺭﺍ ﻭ ﻳﻚ ﻓﺮﻫﻨﮓ ﻋﻈﻴﻢ ﻭ ﺭﻳﺸﻪﺩﺍﺭ ﺭﺍ ﻭ ﻳﻚ‬ ‫ﺍﻧﻘﻼﺏ ﺑﻪ ﺍﻳﻦ ﻋﻈﻤﺖ ﺭﺍ ﺑﺎ ﺣﺮﻑﻫﺎﻳﻰ ﻛﻪ ﺷﺎﻳﺴــﺘﺔ ﺍﻧﺴــﺎﻥﻫﺎﻯ ﺁﮔﺎﻩ ﻭ ﻣﺘﻌﻬﺪ ﻭ ﻓﺎﺿﻞ ﻧﻴﺴﺖ‪،‬‬ ‫ﺗﺨﻄﺌﻪ ﻛﺮﺩﻧﺪ‪ .‬ﺩﺍﺭﻳﻢ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‪ ،‬ﺍﻻﻥ ﻫﻢ ﺗﻮﻯ ﺍﻳﻦ ﻣﻤﻠﻜﺖ ﺯﻧﺪﮔﻰ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺍﺯ ﻫﻤﻴﻦ ﻓﻀﺎﻳﻰ‬

‫ﻳــﻚ ﻋــﺪﻩ ﺍﺯ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‬ ‫ﺑﻬﺸــﺎﻥ ﺑــﺮ ﺧﻮﺭﺩ ﻛــﻪ ﭼﺮﺍ‬ ‫ﺳﺘﺎﺭﻩﻫﺎﻯ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻧﺸﺪﻧﺪ‪.‬‬

‫ﻳﻚ ﻋﺪﻩ ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻫﻢ‬ ‫ﺟﺰ ﺧﺒﺎﺛﺖ ﻭ ﺑﺪﺟﻨﺴﻰ ﻫﻴﭻ‬ ‫ﺍﻧﮕﻴﺰﻩﺍﻯ ﻧﺪﺍﺷــﺘﻨﺪ ﻭ ﻋﻠﻴﻪ‬ ‫ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻛﺎﺭ ﻛﺮﺩﻧﺪ‪.‬‬


‫‪ 84‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻛﻪ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ‪ ،‬ﺩﺍﺭﻧﺪ ﺑﻬﺮﻩﺑﺮﺩﺍﺭﻯ ﻫﻢ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺩﺭﻋﻴﻦﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻗﻠﻢ‬ ‫ﻣﻰﺯﻧﻨﺪ‪ ،‬ﺣﺮﻑ ﻣﻰﺯﻧﻨﺪ‪ ،‬ﻣﻰﮔﻮﻳﻨﺪ ﻭ ﻣﻰﻧﻮﻳﺴــﻨﺪ؛ ﺩﺍﺭﻳﻢ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‪ .‬ﺍﻳﻨﻬﺎ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ‬ ‫ﻋﺎﻟﻢ ﺍﺩﺑﻴﺎﺕ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﻣﺎ ﺑﺮﻭﺯ ﻛﺮﺩﻧﺪ‪.‬‬

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‫ﺷﻮﺭﻭﻯ ﺳﺎﺑﻖ ﻭ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺧﻮﺩﻣﺎﻥ‬ ‫ﻣﻦ ﻭﻗﺘﻰ ﺑﺎ ﺩﻳﺪ ﻣﻘﺎﻳﺴـﻪ‪ ،‬ﺑﻪ ﺍﻧﻘﻼﺏ ﺳﻮﺳﻴﺎﻟﻴﺴﺘﻰ‬ ‫ِ‬ ‫ﻧﮕﺎﻩ ﻣﻰﻛﻨﻢ‪ ،‬ﻣﻰﺑﻴﻨﻢ ﺁﻥ ﺍﻧﻘﻼﺏ ﭼﻘﺪﺭ ﺧﺸـﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺴﻰ ﺗﺎﺭﻳﺦ ﻭﻗﺎﻳﻊ ﺁﻥ ﺍﻧﻘﻼﺏ ﺭﺍ‬ ‫ﺧﻮﺍﻧﺪﻩ ﺑﺎﺷـﺪ‪ ،‬ﺑﻪ ﺧﺸﻮﻧﺘﺶ ﭘﻰ ﻣﻰﺑﺮﺩ‪ .‬ﻣﺘﺄﺳـﻔﺎﻧﻪ ﺍﻏﻠﺐ ﺟﻮﺍﻧﺎﻥ ﻣﺎ‪ ،‬ﺍﺻ ً‬ ‫ﻼ ﺍﺯ ﺍﻧﻘﻼﺏﻫﺎﻯ ﺩﻳﮕﺮ‬ ‫ﺧﺒﺮ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻣﻦ ﮔﺎﻫﻰ ﺍﺯ ﺍﻳﻦ ﺑﺎﺑﺖ ﻭﺍﻗﻌﺎً ﻏﺼﻪ ﻣﻰﺧﻮﺭﻡ‪ .‬ﺍﺻ ً‬ ‫ﻼ ﻧﻤﻰﺩﺍﻧﻨﺪ ﺍﻧﻘﻼﺏ ﺳﻮﺳﻴﺎﻟﻴﺴـﺘﻰ‬ ‫ﺷـﻮﺭﻭﻯ ﺳـﺎﺑﻖ ﻛﻪ ﺑﺰﺭگﺗﺮﻳﻦ ﺍﻧﻘﻼﺏ ﺯﻣﺎﻥ ﻣﻌﺎﺻﺮ‪ ،‬ﺗﺎ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﺳـﻼﻣﻰ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﻫﻤﻪ‬ ‫ﻫﻴﺎﻫﻮ ﺩﺭ ﺩﻧﻴﺎ ﺩﺍﺷﺖ‪ ،‬ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺍﻧﻘﻼﺏ ﻣﺎ‪ ،‬ﺍﺯ ﭼﻪ ﻇﻮﺍﻫﺮ ﻧﺎﺧﻮﺷﺎﻳﻨﺪﻯ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ‪ .‬ﺍﻧﺴﺎﻥ‬ ‫ﻭﻗﺘﻰ ﺑﺎ ﺩﻳﺪِ ﻣﻘﺎﻳﺴـﻪ ﺑﻪ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺩﺭ ﻗﺒﺎﻝ ﺁﻥ ﺍﻧﻘﻼﺏ ﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻰﺑﻴﻨﺪ ﻭﺍﻗﻌﺎً ﻓﺮﻗﺸـﺎﻥ ﺍﺯ‬ ‫ﺯﻣﻴﻦ ﺗﺎ ﺁﺳـﻤﺎﻥ ﺍﺳـﺖ‪ .‬ﺑﻨﺪﻩ ﻣﻄﺎﻟﺐ ﺯﻳﺎﺩﻯ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪﻫﺎ ﺧﻮﺍﻧﺪﻩﺍﻡ ﻭ ﺗﻘﺮﻳﺒﺎً ﺟﺰﺋﻴﺎﺕ ﻗﻀﺎﻳﺎ‬ ‫ﺭﺍ ﻣﻰﺩﺍﻧﻢ‪ .‬ﻳﻌﻨﻰ ﻫﻢ ﺍﺯ ﻃﺮﻳﻖ ﻧﻮﺷـﺘﻪﻫﺎﻯ ﻣﺴﺘﻘﻴﻢ ﻭ ﺗﺎﺭﻳﺦﻧﮕﺎﺭﻯ ﻭ ﻫﻢ ﺍﺯ ﻃﺮﻳﻖ ﺩﺍﺳﺘﺎﻥﻫﺎﻳﻰ‬ ‫ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻮﺷـﺘﻪ ﺷـﺪﻩ ﺍﺳﺖ ﻭ ﺧﻴﻠﻰ ﺍﺯ ﺧﺼﻮﺻﻴﺎﺕ ﺭﺍ ﺩﻗﻴﻖﺗﺮ ﻭ ﺭﻳﺰﺗﺮ ﻭ ﺭﻭﺷﻦﺗﺮ ﺑﻴﺎﻥ‬ ‫ﺩﺭ ﻣﻘﺎﻳﺴــﻪ ﺑــﺎ ﺍﻧﻘﻼﺏ ﻣﺎ‪،‬‬ ‫ﺍﻧﻘﻼﺏ ﺧﺸــﻦ ﻭ ﻏﻴﺮ ﻗﺎﺑﻞ‬ ‫ﭘﺬﻳﺮﺵ ﺷــﻮﺭﻭﻯ ﺳــﺎﺑﻖ‪،‬‬ ‫ﺑﺴــﻴﺎﺭﻯ ﺍﺯ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ‬ ‫ﺭﻭﺳﻴﻪ ﺭﺍ ﺟﺬﺏ ﻛﺮﺩ‪.‬‬

‫ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻰﺩﺍﻧﻢ ﻛﻪ ﺩﺭ ﺷـﻮﺭﻭﻯ ﺳـﺎﺑﻖ ﭼﻪ ﮔﺬﺷﺘﻪ ﺍﺳـﺖ‪ .‬ﻋﻠﻰﺍﻯّﺣﺎﻝ‪ ،‬ﻭﻗﺘﻰ ﺍﻧﻘﻼﺏ ﺧﻮﺩﻣﺎﻥ‬ ‫ﺷـﻮﺭﻭﻯ ﺳـﺎﺑﻖ ﻣﻘﺎﻳﺴـﻪ ﻣﻰﻛﻨﻢ‪ ،‬ﻣﻰﺑﻴﻨﻢ ﺍﻧﻘﻼﺏ ﻣﺎ ﺧﻴﻠﻰ ﺑﻬﺘﺮ ﺍﺯ‬ ‫ﺭﺍ ﺑﺎ ﺍﻧﻘﻼﺏ ﺳﻮﺳﻴﺎﻟﻴﺴـﺘﻰ‬ ‫ِ‬ ‫ِ‬ ‫ﺧﺸـﻦ ﻏﻴﺮﻗﺎﺑﻞِ ﭘﺬﻳﺮﺵ‪ ،‬ﻋﺪﺓ ﺑﻰﺷـﻤﺎﺭﻯ ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ‪،‬‬ ‫ﺍﻧﻘﻼﺏ‬ ‫ﺁﻥ ﺍﻧﻘﻼﺏ ﺍﺳـﺖ‪ .‬ﺍﻣﺎ ﻫﻤﺎﻥ‬ ‫ِ‬ ‫ﻧﻮﻳﺴـﻨﺪﮔﺎﻥ ﻭ ﺷـﻌﺮﺍﻯ ﺩﺭﺟﺔ ﻳﻚ ﺭﻭﺳـﻴﺔ ﺁﻥ ﺯﻣﺎﻥ ﺭﺍ ﺟﺬﺏ ﻛﺮﺩ‪ .‬ﺣﺘﻰ ﻛﺴـﺎﻧﻰ ﻫـﻢ ﻛﻪ ﺍﺑﺘﺪﺍ‬ ‫ﻣﺨﺎﻟـﻒ ﺍﻧﻘـﻼﺏ ﺳﻮﺳﻴﺎﻟﻴﺴـﺘﻰ ﺑﻮﺩﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﻣﺪﺗﻰ‪ ،‬ﺟﺬﺏ ﺁﻥ ﺷـﺪﻧﺪ‪ .‬ﻳﻜـﻰ ﺍﺯ ﺁﻥ ﻣﺠﺬﻭﺑﻴﻦ‬ ‫»ﺁﻟﻜﺴـﻰ ﺗﻮﻟ ِﺴـﺘﻮﻯ«‪ 69‬ﺍﺳـﺖ ﻛﻪ ﻣﻦ ﻳﻜﻰ‪ ،‬ﺩﻭ ﺑﺎﺭ‪ ،‬ﺑﻪ ﻣﻨﺎﺳـﺒﺘﻰ ﺍﺳـﻢ ﺍﻭ ﺭﺍ ﺩﺭ ﺟﻤﻊ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﺷـﻤﺎ ﺁﻗﺎﻳـﺎﻥ ﻛﻪ ﺑـﻪ ﺍﻳﻨﺠﺎ ﺁﻣﺪﻩ ﺑﻮﺩﻳـﺪ‪ ،‬ﺁﻭﺭﺩﻩﺍﻡ؛ ﭼﻮﻥ ﺍﺯ ﺍﻭ ﺧﻴﻠﻰ ﺧﻮﺷـﻢ ﻣﻰﺁﻳـﺪ‪ .‬ﺍﻭ ﻛﻪ ﭼﻨﺪ‬

‫ﺁﻟﻜﺴﻰ ﺗﻮﻟﺴﺘﻮﻯ ﺍﺑﺘﺪﺍ ﻣﺨﺎﻟﻒ‬ ‫ﺍﻧﻘﻼﺏ ﺳﻮﺳﻴﺎﻟﻴﺴﺘﻰ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ‬ ‫ﭘﺲ ﺍﺯ ﻣﺪﺗﻰ‪ ،‬ﺟﺬﺏ ﺁﻥ ﺷﺪ‪.‬‬

‫ﻛﺘﺎﺏ ﻣﻌﺮﻭﻑ ﻫﻢ ﺩﺍﺭﺩ‪ ،‬ﻧﻮﻳﺴـﻨﺪﺓ ﻋﺠﻴﺒﻰ ﺍﺳـﺖ‪ .‬ﺁﻟﻜﺴﻰ ﺗﻮﻟﺴـﺘﻮﻯ ﺗﺎ ﺳﺎﻝ ‪ ،1925‬ﺿﺪﺍﻧﻘﻼﺏ‬ ‫ﺑﻮﺩﻩ ﺍﺳـﺖ ﻭ ﺣﺘﻰ ﺍﺯ ﻛﺸـﻮﺭ ﻓﺮﺍﺭ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﻗﻮﻝ ﺁﻗﺎﻳﺎﻥ ـﺑﻪﺍﺻﻄﻼﺡـ ﺑﻪﻋﻨﻮﺍﻥ ﻋﻨﺼﺮ ﺳـﻔﻴﺪ‬ ‫ﺁﻥ ﺭﻭﺯﮔﺎﺭ‪ ،‬ﺑﻪ ﺁﻟﻤﺎﻥ ﻳﺎ ﻓﺮﺍﻧﺴـﻪ ﻣﻰﺭﻭﺩ‪ .‬ﻭﻟﻰ ﭘﺲ ﺍﺯ ﻣﺪﺗﻰ ﻛﻪ ﺑﻪ ﺷـﻮﺭﻭﻯ ﺑﺮﻣﻰﮔﺮﺩﺩ ﻭ ﻛﺘﺎﺏ‬ ‫»ﮔﺬﺭ ﺍﺯ ﺭﻧﺞﻫﺎ« ﺭﺍ ﻣﻰﻧﻮﻳﺴﺪ‪ .‬ﻧﻤﻰﺩﺍﻧﻢ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺩﻳﺪﻩﺍﻳﺪ ﻳﺎ ﻧﻪ؟ ﮔﺬﺭ ﺍﺯ ﺭﻧﺞﻫﺎ‪ ،‬ﺭﻣﺎﻧﻰ ﺑﺴﻴﺎﺭ‬ ‫ﻋﺎﻟﻰ ﺩﺭ ﺑﺎﺏ ﺍﻧﻘﻼﺏ ﺳﻮﺳﻴﺎﻟﻴﺴـﺘﻰ ﺷـﻮﺭﻭﻯ ﺍﺳـﺖ‪ .‬ﺍﻳﻦ ﺁﺩﻡ ﻛﻪ ﺍﺑﺘﺪﺍ ﺿﺪﺍﻧﻘﻼﺏ ﺑﻮﺩﻩ ﺍﺳـﺖ‪،‬‬ ‫ﭼﻨﻴﻦ ﻛﺘﺎﺑﻰ ﻣﻰﻧﻮﻳﺴﺪ‪.‬‬ ‫ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﻣﻰﺩﺍﻧﻴﺪ‪ ،‬ﺗﺎﻛﻨﻮﻥ ﻛﺘﺎﺏﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺭﺍﺟﻊ ﺑﻪ ﺍﻧﻘﻼﺏ ﺍﻛﺘﺒﺮ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ‬ ‫ﺑﻨﺪﻩ‪ ،‬ﺩﻭ ﺭﻣﺎﻥ ﺍﺯ ﺭﻣﺎﻥﻫﺎﻯ ﻣﻌﺮﻭﻑ ﻭ ﺩﺭﺟﺔ ﻳﻚ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺭﺍ ﺧﻮﺍﻧﺪﻩﺍﻡ ﻭ ﺑﺎ ﻫﻢ ﻣﻘﺎﻳﺴـﻪ‬ ‫ﻛـﺮﺩﻩﺍﻡ؛ ﺍﮔﺮﭼﻪ ﺑﻴﺶ ﺍﺯ ﺩﻭ ﻛﺘﺎﺏ ﻭ ﺗﻘﺮﻳﺒﺎً ﻣﻰﺷـﻮﺩ ﮔﻔﺖ ﺗﻌﺪﺍﺩ ﺯﻳـﺎﺩﻯ ﻛﺘﺎﺏ ﺭﺍﺟﻊ ﺑﻪ ﺍﻧﻘﻼﺏ‬ ‫ُ‬ ‫ُﻥ ﺁﺭﺍﻡ« ﺍﺛﺮ‬ ‫ﺷـﻮﻟﻮﺧﻒ‪ 70‬ﺍﺳـﺖ ﻛﻪ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ .‬ﺧﻮ ِﺩ‬ ‫ﺍﻛﺘﺒﺮ ﺧﻮﺍﻧﺪﻩﺍﻡ‪ .‬ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺭﻣﺎﻥ »ﺩ ِ‬


‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ ‪85‬‬ ‫ﺷـﻮﻟﻮﺧﻒ ﻫﻢ‪ ،‬ﺑﻼﺗﺸـﺒﻴﻪ ﻣﺜﻞ ﺷـﻤﺎ ﺁﻗﺎﻳﺎﻥ ﺍﺳـﺖ‪ .‬ﻳﻌﻨﻰ ﺍﺻ ً‬ ‫ﻼ ﭘﺪﻳﺪﺁﻣﺪﺓ ﺍﻧﻘﻼﺏ ﺍﺳﺖ؛ ﻣﺮﺑﻮﻁ‬ ‫ﺑﻪ ﻃﺒﻘﺔ ﺍﻧﻘﻼﺏ ﺍﺳـﺖ؛ ﻧﻮﻳﺴـﻨﺪﺓ ﺍﻧﻘﻼﺏ ﺍﺳـﺖ‪ .‬ﺍﻭ ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻧﻘﻼﺏ ﺍﻛﺘﺒﺮ ﺩﺭ ﺟﻮﺍﻧﻰ ﺑﻪﺳﺮ‬ ‫ﻣﻰﺑﺮﺩﻩ ﺍﺳـﺖ‪ ،‬ﺩُﻥ ﺁﺭﺍﻡ ﺭﺍ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺣﻮﺍﺩﺙ ﻭ ﻭﻗﺎﻳﻊ ﺍﻧﻘﻼﺏ ﻧﻮﺷـﺘﻪ ﺍﺳﺖ‪ .‬ﺩﻭﻣﻴﻦ ﺭﻣﺎﻥ ﻫﻢ‬ ‫ﮔﺬﺭ ﺍﺯ ﺭﻧﺞﻫﺎﻯ ﺁﻟﻜﺴﻰ ﺗﻮﻟﺴﺘﻮﻯ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻴﻢ ﺍﺑﺘﺪﺍ ﺿﺪﺍﻧﻘﻼﺏ ﺑﻮﺩ‪ .‬ﺭﻣﺎﻥ ﮔﺬﺭ ﺍﺯ ﺭﻧﺞﻫﺎ‪ ،‬ﻧﻪ‬ ‫ﻓﻘﻂ ﺍﺯ ﻟﺤﺎﻅ ﺩﺍﺳﺘﺎﻧﻰ‪ ،‬ﻛﻪ ﺍﺯ ﻟﺤﺎﻅ ﮔﺮﺍﻳﺶ ﺑﻪ ﺍﺻﻮﻝ ﺍﻧﻘﻼﺏ ﻭ ﻣﺠﺬﻭﺏ ﺑﻮﺩﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﺣﻮﺍﺩﺙ‬ ‫ُﻥ ﺁﺭﺍﻡ ﺍﺳﺖ‪ .‬ﮔﺬﺭ ﺍﺯ ﺭﻧﺞﻫﺎ ﺩﺭ‬ ‫ﻭ ﭘﺪﻳﺪﻩﻫﺎﻯ ﺍﻧﻘﻼﺏ ﻭ ﺗﺮﺳﻴﻢ ﺯﻳﺒﺎﻯ ﺣﻮﺍﺩﺙ ﺁﻥ‪ ،‬ﺑﻬﺘﺮ ﺍﺯ ﺭﻣﺎﻥ ﺩ ِ‬ ‫ﻭﺍﻗﻊ ﭼﻬﺮﺓ ﺍﻧﻘﻼﺏ ﺭﺍ ﺯﻳﺒﺎ ﺗﺮﺳﻴﻢ ﻛﺮﺩﻩ ﻭ ﺯﻳﺒﺎ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ُﻥ ﺁﺭﺍﻡ‪ ،‬ﺩﺭ ﺟﺎﻳﻰ ﺧﻮﺍﻧﺪﻡ ﺯﻣﺎﻧﻰ ﻛﻪ ﺷﻮﻟﻮﺧﻒ ﻧﻮﺷﺘﻦ ﺁﻥ ﺭﺍ ﺑﻪ ﭘﺎﻳﺎﻥ ﺑﺮﺩ‪ ،‬ﺑﻪ ﺍﻭ‬ ‫ﺭﺍﺟﻊ ﺑﻪ ﺭﻣﺎﻥ ﺩ ِ‬ ‫ﻣﻤﻴﺰﻯ ﻓﺮﺿﺎً‬ ‫ﺍﺟﺎﺯﺓ ﺍﻧﺘﺸـﺎﺭ ﻭ ﭘﺨﺸـﺶ ﺭﺍ ﻧﺪﺍﺩﻧﺪ‪ .‬ﻭﻟﻰ ﺑﻌﺪﺍ ً ﻣﺎﻛﺴﻴﻢ ﮔﻮﺭﻛﻰ ﻛﻪ ﺭﺋﻴﺲ ﺷﻮﺭﺍﻯ‬ ‫ِ‬ ‫ﺧﻮﺩﻯ ﺧﻮﺩﻯ ﻣﺤﺴﻮﺏ‬ ‫ﺷﻮﺭﻭﻯ ﺁﻥﺭﻭﺯ ﺑﻮﺩ ـ ﻭ ﺁﻥ ﻭﺯﺍﺭﺗﺨﺎﻧﻪ ﻫﻢ‪ ،‬ﺍﺯ ﺍﻭﻝ ﺍﻧﻘﻼﺏ‪،‬‬ ‫ﻭﺯﺍﺭﺕ ﺍﺭﺷﺎﺩ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻰﺷـﺪـ ﮔﻔﺖ‪ ،‬ﻣﻦ ﺑﻪﻋﻬﺪﻩ ﻣﻰﮔﻴﺮﻡ ﻛﻪ ﺷﻮﻟﻮﺧﻒ ﺧﻮﺩﻯ ﺍﺳﺖ‪ .‬ﻭ ّﺍﻻ ﻣﺴﺆﻭﻟﻴﻦ ﻓﺮﻫﻨﮕﻰ ﻧﻈﺎﻡ‬ ‫ﺳﻮﺳﻴﺎﻟﻴﺴـﺘﻰ ﺷـﻮﺭﻭﻯ‪ ،‬ﻣﺪﻋﻰ ﺑﻮﺩﻧﺪ ﭼﻮﻥ ﺷﻮﻟﻮﺧﻒ ﺍﻫﻞ ﻗﺰﺍﻗﺴـﺘﺎﻥ ﺍﺳﺖ‪ ،‬ﻟﺬﺍ ﺩﺭ ﺭﻣﺎﻥ ﺧﻮﺩ‬ ‫ِ‬ ‫ﺑﻮﻣﻰ ﻣﻨﻄﻘﺔ »ﺩُﻥ« ﺭﺍ ﻣﻨﻌﻜﺲ ﻭ ﺍﻟﻘﺎ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺣﺴﺎﺳﺎﺕ ﻗﺰﺍﻗﻰ ﻭ‬ ‫ِ‬ ‫ﺑﻪﻫﺮﺣﺎﻝ‪ ،‬ﺗﻮﻟﺴـﺘﻮﻯ ﻳﻚ ﺿﺪﺍﻧﻘﻼﺏ ﺑﻮﺩﻩ ﺍﺳـﺖ ﻛﻪ ﺗﺒﺪﻳﻞ ﺑﻪ ﻓﺮﺩﻯ ﺍﻧﻘﻼﺑﻰ ﻣﻰﺷـﻮﺩ ﻭ ﭼﻨﺎﻥ‬ ‫ﺭﻣﺎﻧﻰ ﺭﺍ ﻣﻰﻧﻮﻳﺴﺪ‪ .‬ﻣﺎ ﭼﻨﻴﻦ ﻛﺴﺎﻧﻰ ﺭﺍ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺍﮔﺮﭼﻪ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﻫﻢ ﺭﻣﺎﻥﻧﻮﻳﺲ ﻧﺪﺍﺷﺘﻴﻢ‪،‬‬ ‫ِ‬ ‫ﻣﻌﺮﻭﻑ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺧﻴﻠﻰ ﺑﻪﻧﺪﺭﺕ ﺑﻪ ﺍﻧﻘﻼﺏ ﮔﺮﺍﻳﻴﺪﻧﺪ‪ .‬ﻭﺍﻗﻌﺎً ﺑﻪﻧﺪﺭﺕ ﺑﻪ‬ ‫ﺍﻣﺎ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑﺮﺟﺴـﺘﺔ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻌﺮﻭﻑ ﺣﺴـﺎﺑﻰ‪ ،‬ﺍﺯ ﺁﻥ‬ ‫ﻣﻌﺮﻭﻑ ﺣﺴـﺎﺑﻰ‪ ،‬ﺍﺯ ﺁﻥ ﺷـﺎﻋﺮﺍﻥ‬ ‫ﺍﻳﻦ ﻃﺮﻑ ﺁﻣﺪﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﻧﻮﻳﺴـﻨﺪﮔﺎﻥ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻌﺮﻭﻑ ﺣﺴﺎﺑﻰ‪ ،‬ﺍﺯ ﺁﻥ ﻓﻴﻠﻢﺳﺎﺯﺍﻥ ﻣﻌﺮﻭﻑ‬ ‫ﻣﻌﺮﻭﻑ ﺣﺴﺎﺑﻰ‪ ،‬ﺍﺯ ﺁﻥ ﻣﻮﺳـﻴﻘﻲﺩﺍﻧﺎﻥ‬ ‫ﻃﻨﺰﻧﻮﻳﺴـﺎﻥ‬ ‫ِ‬ ‫ﻣﻌﺮﻭﻑ‬ ‫ـﺍﮔﺮ ﭼﻪ ﺩﺭ ﺍﻳﻦ ﻣﻴﺪﺍﻥ‪ ،‬ﺍﺛﺮ ﭼﻨﺪﺍﻥ ﺑﺮﺟﺴﺘﻪﺍﻯ ﻣﺜﻞ ﺷﻌﺮ ﻭ ﺍﺩﺑﻴﺎﺕ ﻧﺪﺍﺷﺘﻴﻢـ ﺍﺯ ﺁﻥ ﺍﺩﺑﺎﻯ‬ ‫ِ‬ ‫ﻣﻌﺮﻭﻑ ﺣﺴﺎﺑﻰ‪ ،‬ﻫﻴﭻﻳﻚ ﺑﻪ ﺍﻳﻦ ﻃﺮﻑ ﻧﻴﺎﻣﺪﻧﺪ؛ ﻫﻴﭻﻳﻚ!‬ ‫ﺣﺴﺎﺑﻰ ﻭ ﺍﺯ ﺁﻥ ﻣﻄﺒﻮﻋﺎﺗﻲﻫﺎﻯ‬

‫ﻳﻜﻰ ﺍﺯ ﻋﻮﺍﻣﻠﻰ ﻛﻪ ﻫﻨﺮ ﻭ ﺍﺩﺑﻴﺎﺕ ﺭﺍ ﺩﺭ ﻫﺮ ﻛﺸــﻮﺭﻯ ﺑﻪ ﺷــﻜﻮﻓﺎﻳﻰ ﻣﻰﺭﺳﺎﻧﺪ‪ ،‬ﺣﻮﺍﺩﺙ ﺳﺨﺖ‪ ،‬ﺍﺯ‬ ‫ﺟﻤﻠﻪ ﺟﻨﮓ ﺍﺳــﺖ‪ .‬ﺯﻳﺒﺎﺗﺮﻳﻦ ﺭﻣﺎﻥﻫﺎ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﻓﻴﻠﻢﻫﺎ ﻭ ﺷــﺎﻳﺪ ﺑﻠﻨﺪﺗﺮﻳﻦ ﺷــﻌﺮﻫﺎ‪ ،‬ﺩﺭ ﺟﻨﮓﻫﺎ ﻭ‬ ‫ﺑﻪ ﻣﻨﺎﺳــﺒﺖ ﺟﻨﮓﻫﺎ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ ،‬ﺑﻪ ﺗﺼﻮﻳﺮ ﻛﺸﻴﺪﻩ ﺷﺪﻩ‪ ،‬ﺳﺮﻭﺩﻩ ﺷﺪﻩ ﻭ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﺟﻨﮓ ﻣﺎ ﻫﻢ ﻫﻤﻴﻦﻃﻮﺭ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﻫﻤﺎﻥ ﺩﻭﺭﺍﻥ ﺟﻨﮓ‪ ،‬ﻧﻮﻳﺴــﻨﺪﻩ ﻭ ﺩﺍﺳﺘﺎﻥﻧﻮﻳﺴﻰ‪ ،‬ﺩﺍﺳﺘﺎﻧﻰ ﺩﺭﺑﺎﺭﺓ ﺟﻨﮓ ﻧﻮﺷﺖ؛ ﻟﻴﻜﻦ ﺩﺍﺳﺘﺎﻧﻰ‬ ‫ﻛﻪ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺟﻨﮓ ﻣﺤﻜﻮﻡ ﻣﻰﻛﻨﺪ! ﺑﺒﻴﻨﻴﺪ ﻭﻗﺘﻰ ﻛﺴــﻰ ﺣﺎﺿﺮ ﻧﻴﺴــﺖ ﺑﻪ ﻫﻴﭻ ﻗﻴﻤﺘﻰ ﺍﺯ‬ ‫ﻣﻮﺍﺿﻊ ﻏﻠﻂ ﺧﻮﺩﺵ ﻣﻨﺼﺮﻑ ﺷﻮﺩ‪ ،‬ﺍﻳﻦﻃﻮﺭﻯ ﺩﺭﻣﻰﺁﻳﺪ‪ .‬ﺍﻳﺮﺍﻧﻰ ﻛﻪ ﺍﻫﻮﺍﺯ ﻭ ﺁﺑﺎﺩﺍﻥ ﻭ ﺧﺮﻣﺸﻬﺮﺵ‪،‬‬ ‫ﺑﺪﻭﻥ ﺍﺭﺍﺩﻩ ﻭ ﺑﺪﻭﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻭ‪ ،‬ﻣﻮﺭﺩ ﻫﺠﻮﻡ ﻧﻈﺎﻣﻰ ﺩﺷــﻤﻦ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺟﻤﻬﻮﺭﻯ ﺍﺳــﻼﻣﻰ ـﺍﺯ‬ ‫ﺭﻫﺒﺮﻯ‪ ،‬ﺍﺯ ﺩﻭﻟﺖ‪ ،‬ﺍﺯ ﻧﻴﺮﻭﻫﺎﻯ ﻣﺴﻠﺢ ﻭ ﺍﺯ ﻣﺮﺩﻡـ ﺑﺎ ﻫﻤﺔ ﻭﺟﻮﺩ ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﭼﻪ ﺍﻳﺮﺍﺩﻯ‬ ‫ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﮔﺮﻓﺖ؟ ﺍﻳﻦ ﺭﻣﺎﻥ‪ ،‬ﺍﻭﻝ ﺗﺎ ﺁﺧﺮ‪ ،‬ﺍﻳﺮﺍﺩ ﺑﻪ ﻣﺮﺩﻡ ﻭ ﻣﺴــﺆﻭﻻﻥ ﺁﻥ ﻣﻨﻄﻘﻪ ﻭ ﺗﻤﺴــﺨﺮ ﻭ‬

‫ﺍﺯ ﻫﻨﺮﻣﻨــﺪﺍﻥ ﺑﺮﺟﺴــﺘﺔ‬ ‫ﻣﻌــﺮﻭﻑ ﻗﺒــﻞ ﺍﺯ ﺍﻧﻘــﻼﺏ‬ ‫ﺧﻴﻠﻰ ﺑﻪﻧــﺪﺭﺕ ﺑﻪ ﺍﻧﻘﻼﺏ‬ ‫ﺍﺳﻼﻣﻰ ﮔﺮﺍﻳﻴﺪﻧﺪ‪.‬‬


‫‪ 86‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻫﺎﻧﺖ ﺑﻪ ﺁﻧﻬﺎﺳــﺖ‪ .‬ﻣــﺎ ﺩﺭ ﺟﻨﮓ ﻣﻈﻠﻮﻡ ﺑﻮﺩﻳﻢ‪ .‬ﻣﺎ ﺩﺭ ﺟﻨﮓ ﻣﻠﺘﻰ ﻳﻚﺟﺎ ﻣﻈﻠﻮﻡ ﻭ ﻣﻮﺭﺩ ﺳــﺘﻢ‬ ‫ﺑﻮﺩﻳﻢ‪ .‬ﻣﺎ ﻛﻪ ﺗﺠﺎﻭﺯﻯ ﺑﻪ ﻛﺴﻰ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻳﻢ؛ ﻣﺎ ﻫﻴﭻ ﺑﻬﺎﻧﻪﺍﻯ ﺩﺳﺖ ﻛﺴﻰ ﻧﺪﺍﺩﻩ ﺑﻮﺩﻳﻢ؛ ﻣﺎ ﺣﺘﻰ‬ ‫ﻳــﻚ ﺗﻴﺮ ﻫﻢ ﺑﻪ ﺩﺍﺧﻞ ﻣﺮﺯﻫﺎﻯ ﻋﺮﺍﻕ ﭘﺮﺗﺎپ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻳﻢ‪ ،‬ﺍﻣﺎ ﻃﺒﻴﻌﺖ ﺍﻧﻘﻼﺏ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻣﺎ‬ ‫ﺟﻨــﮓ ﺗﺤﻤﻴﻠﻰ‪ ،‬ﻓﻀﺎﻳﻰ ﺭﺍ‬ ‫ﻛﻪ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﺮﺍﻯ ﺭﺷﺪ‬ ‫ﻭ ﺷــﻜﻮﻓﺎﻳﻰ ﺧﻮﺩﺵ ﻻﺯﻡ‬ ‫ﺟﻬﺖ‬ ‫ﺩﺍﺷــﺖ‪ ،‬ﺩﺭ ﻫﻤــﺎﻥ‬ ‫ِ‬ ‫ﺩﺭﺳﺖ ﺗﺸﺪﻳﺪ ﻛﺮﺩ‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﺟﻨــﮓ ﺗﻼﺵﻫﺎﻳﻰ‬ ‫ﺷﺪ ﻛﻪ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺍﻳﺮﺍﻥ‬ ‫ﺭﺍ ﺑﻪ ﻫﻤــﺎﻥ ﺣﺎﻟﺖ ﺑﻴﻤﺎﺭﻯ‬ ‫ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ‪.‬‬

‫ﺑﺮﺧﻰ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﺍﺯ ﺍﻭﻝ‬ ‫ﺑﻪﺩﻧﺒــﺎﻝ ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﺑﻮﺩﻧﺪ‪،‬‬ ‫ﻧــﻪ ﺑﻪ ﻓﻜﺮ ﻣــﺮﺩﻡ ﻭ ﺑﺮﺧﻰ‬ ‫ﺩﻳﮕﺮ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻋﻨﻮﺍﻥﻫﺎ‪،‬‬ ‫ﺍﺟﻴﺮ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺣﻤﻠﺔ ﻧﻈﺎﻣﻰ ﺷﻮﺩ‪.‬‬ ‫ﻫﻤﺔ ﻣﺮﺩﻡ ﺩﺭ ﺟﻨﮓ ﺷﺮﻛﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺣﺎﺩﺛﺔ ﺟﻨﮓ‪ ،‬ﻧﻘﺶ ﺭﻫﺒﺮﻯ ﻧﻘﺶ ﻃﺮﺍﺯ ﺍﻭﻝ ﺑﻮﺩ‪ .‬ﺭﻫﺒﺮﻯ‬ ‫ﺑﺎ ﺧﻮﺩﺵ ﺣﻀﻮﺭ ﻳﻜﭙﺎﺭﭼﺔ ﻣﺮﺩﻡ ﺭﺍ ﺁﻭﺭﺩ‪ .‬ﺍﻳﻦ ﺑﺴﻴﺞ‪ ،‬ﺗﺸﻜﻴﻞ ﺳﭙﺎﻩ‪ ،‬ﺗﺤﺮﻙ ﻋﻈﻴﻢ ﺍﺭﺗﺶ‪ ،‬ﻛﺎﺭﻫﺎﻯ‬ ‫ﻓﺮﺍﻭﺍﻧــﻰ ﻛﻪ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪ ،‬ﻛﻤﻚ ﻣﺮﺩﻡ‪ ،‬ﻫﻤﺮﺍﻫﻰ ﻣﺮﺩﻡ ﻭ‪ ...‬ﻫﻢ‪ ،‬ﺁﻥ ﻓﻀﺎﻳﻰ ﺭﺍ ﻛﻪ ﺭﻭﺷــﻨﻔﻜﺮﻯ‬ ‫ﺟﻬﺖ ﺩﺭﺳﺖ ﺗﺸﺪﻳﺪ ﻛﺮﺩ‪ .‬ﺩﺭ ﻋﺎﻟﻢ ﺣﺮﻛﺖ‬ ‫ﺑﺮﺍﻯ ﺭﺷﺪ ﻭ ﺷﻜﻮﻓﺎﻳﻰ ﺧﻮﺩﺵ ﻻﺯﻡ ﺩﺍﺷﺖ‪ ،‬ﺩﺭ ﻫﻤﺎﻥ ِ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ‪ ،‬ﺍﻳﻦ ﻳﻚ ﭘﻴﺸﺮﻓﺖ ﻭ ﻳﻚ ﺗﺮ ّﻗﻰ ﻭ ﻳﻚ ﻛﺎﺭ ﻣﻨﻄﺒﻖ ﺑﺎ ﻃﺒﻴﻌﺖ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻮﺩ؛ ﭼﻮﻥ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﻯ ﻃﺒﻴﻌﺘﺶ ﭘﻴﺸــﺮﻭﻯ ﺍﺳﺖ ﻭ ﺩﺭﺳﺘﺶ ﻫﻤﻴﻦ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺁﻥ ﺍﺷــﺘﺒﺎﻩ ﻭ ﺍﺯ ﺁﻥ ﺑﻴﻤﺎﺭﻯ‬ ‫ﻧﺠﺎﺕ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺷﺮﺍﻳﻂ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺷﺖ‪ .‬ﺷﺮﺍﻳﻂ ﺍﻧﻘﻼﺏ ﺍﻳﻦ ﺗﺤﻮﻝ ﺭﺍ ﻣﻤﻜﻦ‬ ‫ﻭ ﻋﻤﻠﻰ ﻛﺮﺩ‪.‬‬ ‫ﺍﺯ ﺑﻌ ِﺪ ﺟﻨﮓ ﺗﻼﺵﻫﺎﻳﻰ ﺟﺪﻯ ﺷــﺮﻭﻉ ﺷــﺪ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﻫﻤﺎﻥ ﺣﺎﻟﺖ‬ ‫ﺑﻴﻤــﺎﺭﻯ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ ـﺑﺮﮔﺸــﺖ ﺑﻪ ﻋﻘﺐ‪ ،‬ﺍﺭﺗﺠﺎﻉـ ﻳﻌﻨﻰ ﺑــﺎﺯ ﻗﻬﺮﻛﺮﺩﻥ ﺑﺎ ﻣﺬﻫﺐ‪،‬‬ ‫ﻗﻬﺮﻛﺮﺩﻥ ﺑﺎ ﺑﻨﻴﺎﻥﻫﺎﻯ ﺑﻮﻣﻰ‪ ،‬ﺭﻭﻛﺮﺩﻥ ﺑﻪ ﻏﺮﺏ‪ ،‬ﺩﻟﺒﺴﺘﮕﻰ ﻭ ﻭﺍﺑﺴﺘﮕﻰ ﺑﻰﻗﻴﺪ ﻭ ﺷﺮﻁ ﺑﻪ ﻏﺮﺏ‪،‬‬ ‫ﭘﺬﻳﺮﻓﺘﻦ ﻫﺮﭼﻪ ﻛﻪ ﺍﺯ ﻏﺮﺏ‪ ،‬ﺍﺯ ﺍﺭﻭﭘﺎ ﻭ ﺁﻣﺮﻳﻜﺎ ﻣﻰﺁﻳﺪ‪ ،‬ﺑﺰﺭگﺷﻤﺮﺩﻥ ﻫﺮ ﺁﻧﭽﻪ ﻛﻪ ﻣﺘﻌﻠﻖ ﺑﻪ ﺑﻴﮕﺎﻧﻪ‬ ‫ﺍﺳــﺖ ﻭ ﺣﻘﻴﺮ ﺷــﻤﺮﺩﻥ ﻫﺮ ﺁﻧﭽﻪ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺧﻮﺩﻯ ﺍﺳــﺖ؛ ﻛﻪ ﺩﺭ ﺑﺎﻃﻦ ﺧﻮﺩﺵ‪ ،‬ﺗﺤﻘﻴﺮ ﻣﻠﺖ‬ ‫ﺍﻳﺮﺍﻥ ﻭ ﺗﺤﻘﻴﺮ ﺑﻨﻴﺎﻥﻫﺎﻳﺶ ﺭﺍ ﻫﻤﺮﺍﻩ ﺩﺍﺭﺩ‪ .‬ﻣﻦ ﺍﻳﻦ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﻢ‪ .‬ﺍﻳﻨﻬﺎ ﭼﻪ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ؟‬ ‫ﺍﻟﺒﺘﻪ ﻣﻰﺷــﻮﺩ ﺣﺪﺱ ﺯﺩ‪ .‬ﻣﻦ ﺍﻳﻨﺠﺎ ﺩﻳﮕﺮ ﺧﺒﺮ ﻳﻘﻴﻨﻰ ﻧﻤﻰﺗﻮﺍﻧﻢ ﺑﮕﻮﻳﻢ‪ .‬ﻳﻚ ﻋﺪﻩ ﻛﺴــﺎﻧﻰ ﻫﺴﺘﻨﺪ‬ ‫ﻛﻪ »ﻟَﻢ ﻳُﺆ ِﻣﻨﻮﺍ ﺑِﺎﷲ َﻃﺮﻓَ َﺔ َﻋﻴﻦ«* ﺍﻳﻨﻬﺎ ﻫﺮﮔﺰ ﻧﻪ ﺑﻪ ﺍﺳــﻼﻡ ﻭ ﻧﻪ ﺑﻪ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﻳﻤﺎﻧﻰ ﻧﻴﺎﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﺁﻥ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺍﻟﻬﻰ‪ ،‬ﺍﺳــﻼﻣﻰ‪ ،‬ﻣﺬﻫﺒﻰ‪ ،‬ﺣﻘﻴﻘﻰ‪ ،‬ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﺍﻳﺮﺍﻥ‬ ‫ﭼﻨﺪ ﺳــﺎﻟﻰ ﻫﻢ ﻛﻪ ﺍﻳﻦ ﺟﺮﻳﺎﻧﺎﺕ‬ ‫ِ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷــﺖ‪ ،‬ﺍﻳﻨﻬﺎ ﺣﺎﺿﺮ ﻧﺸــﺪﻧﺪ ﺣﺘﻰ ﺳﺮ ﺑﻠﻨﺪ ﻛﻨﻨﺪ! ﺑﻪ ﮔﻮﺷــﻪﺍﻯ ﺭﻓﺘﻨﺪ‪ ،‬ﻳﺎ ﺑﻪ ﺧﺎﺭﺝ ﺍﺯ ﻛﺸﻮﺭ‬ ‫ﺳــﻔﺮ ﻛﺮﺩﻧﺪ ﻭ ﻣﻌﺒﻮﺩ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﻗﺒﻠﺔ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﻣﻌﺸﻮﻕ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺁﻧﺠﺎ ﻳﺎﻓﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻣﻠﺖ‪ ،‬ﺍﻳﻦ‬ ‫ﺳــﻨﺖﻫﺎ‪ ،‬ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﻭ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﺑﺮﺍﻳﺸــﺎﻥ ﺍﻫﻤﻴﺘﻰ ﻧﺪﺍﺷﺖ؛ ﻃﺒﻌ ًﺎ ﺁﻳﻨﺪﺓ ﺍﻳﻦ ﻣﻠﺖ ﻫﻢ ﺑﺮﺍﻳﺸﺎﻥ‬ ‫ﺍﻫﻤﻴﺘﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻣﻤﻜﻦ ﺍﺳــﺖ ﺣﺮﻑ ﺑﺰﻧﻨﺪ‪ ،‬ﻣﻤﻜﻦ ﺍﺳــﺖ ﺍﺩﻋﺎ ﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﮔﺬﺷﺘﻪ ﻧﺸﺎﻥ ﻧﻤﻰﺩﻫﺪ ﻛﻪ‬ ‫ﺍﻳﻨﻬﺎ ﺻﺎﺩﻗﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺑﻪ ﻓﻜﺮ ﻣﺮﺩﻡ ﻧﻴﺴﺘﻨﺪ؛ ﺑﻪ ﻓﻜﺮ ﺧﻮﺩﺷﺎﻧﻨﺪ‪.‬‬ ‫ﺑﻌﻀﻲﻫﺎ ﻫﻢ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺍﻳﻨﻬﺎ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ؛ ﻋﻨﻮﺍﻥﻫﺎﻯ ُﭘﺮﻃﻤﻄﺮﺍﻕ‬ ‫ﺭﻭﻯ ﺫﻫﻦﻫﺎ ﺍﺛﺮ ﺑﮕﺬﺍﺭﺩ‪ .‬ﺑﻌﻀﻰ ﻫﻢ ﺍﺣﺘﻤﺎ ًﻻ ـﻧﻤﻰﺗﻮﺍﻧﻢ ﻳﻘﻴﻨ ًﺎ ﺑﮕﻮﻳﻢـ ﻛﺴــﺎﻧﻰ ﻛﻪ ﺍﺟﻴﺮ ﺑﺎﺷــﻨﺪ‪.‬‬ ‫ﺑﺎﻻﺧــﺮﻩ ﻳﻜﻰ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﺭﺍﺣﺖ ﺩﺭ ﺧﺪﻣﺖ ﭘﻮﻝ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﺍﺩﺑﻴﺎﺕ ﻭ ﻗﻠﻢ ﻭ ﻫﻨﺮ ﻭ ﺷــﻌﺮ‬ ‫* ﺑﺤﺎﺭﺍﻻﻧﻮﺍﺭ‪ /‬ﺝ‪ /8‬ﺹ‪285‬‬


‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ ‪87‬‬

‫ﺍﺳﺖ؛ ﺗﻌﺠﺒﻰ ﻧﺪﺍﺭﺩ! ﻣﺎ ﺷﻌﺮﺍﻯ ﺑﺰﺭﮔﻰ ﺩﺍﺷﺘﻴﻢ ﻛﻪ ﺑﺮﺍﻯ ﻓﻼﻥ ﭘﺎﺩﺷﺎﻩ ﺷﻌﺮ ﮔﻔﺘﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺳﺘﻮﺩﻧﺪ؛‬ ‫ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺩﺭﺧﻮﺭ ﻟﻌﻦ ﻭ ﻧﻔﺮﻳﻦ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺎ ﻛﺴــﺎﻥ ﺯﻳﺎﺩﻯ ﺩﺍﺷــﺘﻴﻢ ﻛﻪ ﺑــﻪ ﺧﺎﻃﺮ ﭘﻮﻝ‪ ،‬ﺑﻪﺧﺎﻃﺮ‬ ‫ﺩﻧﻴــﺎ ﻭ ﺑﻪ ﺧﺎﻃﺮ ﺷــﻬﻮﺍﺕ‪ ،‬ﺍﺯ ﺑﻨﻴﺎﻥﻫﺎﻯ ﭘﻠﻴﺪ ﻭ ﺯﺷــﺖ ﺣﻤﺎﻳﺖ ﻛﺮﺩﻧﺪ؛ ﺩﺭ ﺣﺎﻟــﻰ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﺗﺒﺮﻯ ﻣﻰﺟﺴــﺘﻨﺪ‪ .‬ﻫﻴﭻ ﺑُﻌﺪﻯ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻋﺮﺽ ﻛﺮﺩﻡ ﻛﻪ ﺍﻳﻦ ﺍﻃﻼﻉ ﻧﻴﺴﺖ؛ ﺍﻳﻦ ﺣﺪﺱ ﺍﺳﺖ‪.‬‬ ‫ّ‬ ‫ﻣﻰﺧﻮﺍﻫﻨﺪ ﺭﻭﺍﻝ ﺭﺍ ﺑﻪ ﻋﻘﺐ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﻧﺒﺎﻳﺪ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻣﺴﻠﻤﺎﻥ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﺍﺟﺎﺯﻩ ﺑﺪﻫﻨﺪ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﻣﻰﮔﻮﻳﻢ ﻧﺒﺎﻳﺪ ﺍﺟﺎﺯﻩ ﺑﺪﻫﻨﺪ‪ ،‬ﻣﻘﺼﻮﺩﻡ ﺍﻳﻦ ﻧﻴﺴــﺖ ﻛﻪ ﺣﺎﻻ ﺑﻠﻨﺪ ﺷــﻮﻧﺪ ﺩﻋﻮﺍ ﻛﻨﻨﺪ؛ ﻧﻪﺧﻴﺮ‪،‬‬ ‫ﻣﻴﺪﺍﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ‪ ،‬ﻣﻴﺪﺍﻥ ﻣﺸﺖ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ ﻧﻴﺴﺖ‪ .‬ﻣﻴﺪﺍﻥ ﻓﺮﻫﻨﮓ ﻭ ﺭﻭﺷﻨﻔﻜﺮﻯ‪ ،‬ﻣﻴﺪﺍﻥ ﻫﻤﺎﻥ‬ ‫ﻓﺮﻫﻨﮓ ﺍﺳــﺖ؛ ﺍﺑﺰﺍﺭﻫﺎﻳﺶ‪ ،‬ﺍﺑﺰﺍﺭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ‪ .‬ﺟﻮﺍﻧﺎﻧﻰ ﻛﻪ ﺍﻫﻞ ﻣﻘﻮﻻﺕ ﺭﻭﺷﻨﻔﻜﺮﻱﺍﻧﺪ‪،‬‬ ‫ﺑﺎﻳﺪ ﺩﺭ ﻣﻴﺪﺍﻥ ﻓﻌﺎﻝ ﺷــﻮﻧﺪ‪ .‬ﺟﻮﺍﻧﺎﻥ! ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﺑﺴــﺎﺯﻳﺪ‪ .‬ﻳﻚ ﻣﻠﺖ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺭﺍﻩ ﺭﺷﺪ ﻭ ﻛﻤﺎﻝ‬ ‫ﻭ ﭘﻴﺸــﺮﻓﺖ ﺭﺍ ﻃﻰ ﻛﻨﺪ‪ ،‬ﺑﺎﻳــﺪ ﺍﺯ ﻟﺤﺎﻅ ﺍﻳﻤﺎﻥ ﻓﻜﺮﻯ ﺑﻪ ﺟﺎﻯ ﻣﺤﻜﻤﻰ ﻣﺘﻜﻰ ﺑﺎﺷــﺪ‪ .‬ﺁﻥ ﻣﻠﺘﻰ‪،‬‬ ‫ﺮﻫﺮﻯ ﻣﺬﻫــﺐ‪ *،‬ﺑﻰﺍﻳﻤﺎﻥ‪ ،‬ﺑﻰﺍﻋﺘﻘﺎﺩ ﺑﻪ‬ ‫ﺁﻥ ﻧﺴــﻠﻰ‪ ،‬ﺁﻥ ﺟﻮﺍﻧﻰ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺑﻪ ﻳــﻚ ﻣﺠﻤﻮﻋﺔ ُﻫ ُ‬ ‫ﺑﻨﻴﺎﻥﻫﺎﻯ ﺍﺧﻼﻗﻰ ﻭ ﺩﻳﻨﻰ ﻭ ﻣﻌﻨﻮﻯ‪ ،‬ﺩﻝ ﺑﺴــﭙﺎﺭﺩ ﻭ ﺑﺎ ﺣﺮﻑ ﺁﻧﻬﺎ ﭘﻴﺶ ﺑﺮﻭﺩ‪ ،‬ﺯﻳﺮ ﭘﺎﻳﺶ ﺳﺴــﺖ‬ ‫ﺧﻮﺍﻫﺪ ﺷــﺪ‪ .‬ﻧﺴﻞ ﺟﻮﺍﻥ‪ ،‬ﻫﻤﺎﻧﻰ ﺧﻮﺍﻫﺪ ﺷــﺪ ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺭژﻳﻢ ﭘﻬﻠﻮﻯ ﺑﻮﺩ؛ ﻳﺄﺱﺁﻭﺭ‪ ،‬ﺑﻰﻓﺎﻳﺪﻩ‪،‬‬ ‫ﻣﺎﻳﻞ ﺑﻪ ﻓﺴﺎﺩ‪ ،‬ﺁﻣﺎﺩﻩ ﺑﺮﺍﻯ ﻛﺞﺭﻭﻯ‪ .‬ﺁﻥﻭﻗﺖ ﺑﺮﺍﻯ ﺁﻧﻜﻪ ﻛﺴﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﺯ ﺍﺯ ﺁﻥ ﺭﺍﻩ‪ ،‬ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ‬ ‫ﺣﺮﻛﺖ ﺩﻫﺪ‪ ،‬ﻣﺌﻮﻧﺔ ﺯﻳﺎﺩﻯ ﻻﺯﻡ ﺍﺳﺖ؛ ﺣﺮﻛﺘﻰ ﻣﺜﻞ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﻻﺯﻡ ﺍﺳﺖ؛ ﻛﻪ ﺑﻪ ﺁﺳﺎﻧﻰ ﺩﺭ‬ ‫ﻗﺮﻧﻰ ﺑﻠﻜﻪ ﻗﺮﻥﻫﺎﻳﻰ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﭘﻴﺶ ﻧﻤﻰﺁﻳﺪ‪.‬‬ ‫ﺑﺎ ﻫﻤﺔ ﻗﻮﺍ ﺑﺎﻳﺪ ﻣﻮﺟﻮﺩﻯ ﻓﻌﻠﻰ ﺭﺍ ﺣﻔﻆ ﻛﺮﺩ‪ .‬ﻧﺒﺎﻳﺪ ﺍﺟﺎﺯﻩ ﺩﻫﻨﺪ ﻛﻪ ﻳﻚ ﻋﺪﻩ ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﺳﺎﻝﻫﺎﻯ‬ ‫ﻣﺘﻤﺎﺩﻯ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﺑﺎ ﺍﺑﺰﺍﺭﻫﺎﻯ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺑﺎ ﺍﺑﺰﺍﺭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻫﻴﭻ ﺧﺪﻣﺘﻰ ﺑﻪ ﺍﻳﻦ ﻣﺮﺩﻡ‬ ‫ﻧﺘﻮﺍﻧﺴــﺘﻨﺪ ﺑﻜﻨﻨﺪ ـﺣﺪﺍﻗﻠﺶ ﺍﻳﻦ ﺍﺳﺖـ ﺩﺭ ﻫﻴﭻ ﻣﺸﻜﻞ ﻭ ﻣﺴــﺄﻟﺔ ﻣﻬﻤﻰ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺑﺎ ﺍﻳﻦ ﻣﺮﺩﻡ‬ ‫ﻫﻤﺮﺍﻩ ﺑﺎﺷــﻨﺪ ﻭ ﺑﻪ ﭘﺎﻯ ﻣﺮﺩﻡ ﺑﺮﺳﻨﺪ؛ ﺣﺘﻰ ﻧﺘﻮﺍﻧﺴــﺘﻨﺪ ﭘﺎﺑﻪﭘﺎﻯ ﻣﺮﺩﻡ ﺑﺮﺳﻨﺪ‪ ،‬ﭼﻪ ﺑﺮﺳﺪ ﺑﺨﻮﺍﻫﻨﺪ‬ ‫ﺟﻠﻮﺩﺍﺭ ﻭ ﭘﻴﺸــﺮﻭ ﻭ ﺭﻫﺒﺮ ﻣﺮﺩﻡ ﺑﺎﺷﻨﺪ؛ ﻫﻤﻴﺸﻪ ﻋﻘﺐ ﻣﺎﻧﺪﻧﺪ‪ ،‬ﻫﻤﻴﺸﻪ ﺩﺭ ﺍﻧﺰﻭﺍ ﻣﺎﻧﺪﻧﺪ؛ ﺍﻳﻨﻬﺎ ﻣﺠﺪﺩﺍً‬ ‫ﺑﻪ ﺍﻳﻦ ﻛﺸــﻮﺭ ﺑﻴﺎﻳﻨﺪ ﻭ ﺳﺎﻳﺔ ﻓﻜﺮ ﻭ ﻓﺮﻫﻨﮓ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺣﺎﻛﻢ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻨﻜﻪ ﻣﻰﺑﻴﻨﻴﻢ ﺩﺭ ﺑﻌﻀﻰ‬ ‫ﺍﺯ ﻣﻄﺒﻮﻋﺎﺕ ﻭ ﻣﺠﻼﺕ ﻭ ﻣﻨﺸــﻮﺭﺍﺕ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﭼﻴﺰﻫﺎﻳﻰ ﻧﺸــﺎﻥ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﺩﻧﺒﺎﻝ ﺭﺟﻌﺖ ﺑﻪ‬ ‫ﺑﻴﻤﺎﺭﻯ ﺭﻭﺷﻨﻔﻜﺮﻱﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻘﻮﻟﺔ ﺭﻭﺯ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻘﻮﻟﺔ ﺑﺴﻴﺎﺭ‬ ‫ﮔﺬﺷﺘﻪﺍﻧﺪ؛ ﺩﻧﺒﺎﻝ ﺑﺮﮔﺸﺘﻦ ﺑﻪ ﺣﺎﻟﺖ‬ ‫ِ‬ ‫ﺍﺳﺎﺳﻰ ﻭ ﻣﻬﻤﻰ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺭﻭﺷــﻨﻔﻜﺮ ﺟﻤﺎﻋﺖ ﻭﻗﺘﻰ ﺑﺨﻮﺍﻫﻨﺪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪﻫﺎ ﺣﺮﻑ ﺑﺰﻧﻨﺪ‪ ،‬ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﻨﺸــﻴﻨﻨﺪ ﺑﺒﺎﻓﻨﺪ‪،‬‬ ‫ﺣﺮﻑ ﺑﺰﻧﻨﺪ‪ ،‬ﻛﻪ ﺁﻗﺎ ﻧﻤﻰﺷﻮﺩ‪ ،‬ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﺎ ﺩﻳﻦ ﻧﻤﻰﺳﺎﺯﺩ؛ ﺩﻳﻦ ﺍﮔﺮ ﺑﻪ ﻛﺸﻮﺭﻯ ﺁﻣﺪ‪ ،‬ﻫﻤﻪ ﭼﻴﺰ‬ ‫ﺭﺍ ﺗﺤﺖﺍﻟﺸﻌﺎﻉ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ‪ .‬ﻛﻤﺎ ﺍﻳﻨﻜﻪ ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﺭ ﻳﻚ ﭘﺎﻭﺭﻗﻰ‪ ،‬ﻣﺮﺣﻮﻡ ﺁﻝﺍﺣﻤﺪ ﻫﻢ ﻳﻚ ﺟﻤﻠﺔ‬ ‫ﺍﻳﻦﻃﻮﺭﻯ ﺩﺍﺭﺩ‪ ،‬ﻛﻪ ﺧﻄﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺍﺳﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻦ‪ ،‬ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﭼﺎﺭ ﺧﻄﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺷﺪﻩ‬ ‫* ﻛﺴﻰ ﻛﻪ ﻫﻴﭻ ﻣﺬﻫﺒﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻫﺮﻫﺮﻯ ﻳﻌﻨﻰ ﺑﻰﺑﻨﺪﻭﺑﺎﺭ‬

‫ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻣﺴﻠﻤﺎﻥ ﺑﺎﻳﺪ‬ ‫ﺩﺭ ﻣﻴﺪﺍﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻓﻌﺎﻝ‬ ‫ﺑﺎﺷﻨﺪ‪.‬‬

‫ﺑﻌﻀﻰ ﺑﻪ ﺩﻧﺒﺎﻝ ﺑﺮﮔﺸﺘﻦ ﺑﻪ‬ ‫ﺣﺎﻟﺖ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺷﻨﻔﻜﺮﻯﺍﻧﺪ‬ ‫ﻭ ﻣﻰﮔﻮﻳﻨﺪ ﻛﻪ ﺭﻭﺷﻨﻔﻜﺮﻯ‬ ‫ﺑﺎ ﺩﻳﻦ ﻧﻤﻰﺳﺎﺯﺩ‪.‬‬

‫ﺑﺮ ﺧﻼﻑ ﺧﻄــﺎﻯ ﺗﺎﺭﻳﺨﻰ‬ ‫ﺁﻝﺍﺣﻤــﺪ‪ ،‬ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳــﻪ‪،‬‬ ‫ﺩﻭﺭﺍﻥ ﺷــﻜﻮﻩ ﻭ ﺍﻭﺝ ﺍﺩﺏ ﻭ‬ ‫ﻫﻨﺮ ﺍﺳﺖ‪.‬‬


‫‪ 88‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﺳﺖ‪ .‬ﻣﻰﮔﻮﻳﺪ ﺩﺭ ﺯﻣﺎﻥ ﺻﻔﻮﻳﻪ‪ 71،‬ﭼﻮﻥ ﺩﻳﻦ‪ ،‬ﻣﻨﺸﻲﮔﺮﻯ‪ ،‬ﺍﺩﻳﺒﻰ ﻭ ﺩﺑﻴﺮﻯ‪ ،‬ﺩﺭ ﻛﻨﺎﺭ ﺩﺳﺘﮕﺎﻩﻫﺎﻯ‬ ‫ﺣﻜﻮﻣﺘﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ـﻳﻌﻨﻰ ﻣﺜ ً‬ ‫ﻼ »ﻣﻴﺮﺩﺍﻣﺎﺩ«‪ 72‬ﺭﻓﺖ ﻛﻨﺎﺭ ﺷــﺎﻩﻋﺒﺎﺱ ﻧﺸﺴــﺖـ ﻟﺬﺍ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ‪،‬‬ ‫ﻓﺮﻫﻨﮓ ﻭ ﺍﺩﺏ ﻭ ﻓﻠﺴﻔﻪ ﻭ ﻫﻨﺮ ﺗﻨﺰﻝ ﻛﺮﺩ! ﺍﻳﻦ ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ﺩﻭﺭﺓ ﺻﻔﻮﻳﻪ‪ ،‬ﺩﻭﺭﻩﺍﻯ ﺩﺭ ﻃﻮﻝ‬ ‫ﺍﺩﺑﻴﺎﺕ ﻧﻴﺴــﺖ‪ .‬ﻣﺮﺣﻮﻡ ﺁﻝﺍﺣﻤﺪ ﺍﻫﻞ ﺷﻌﺮ ﻧﺒﻮﺩﻩ؛ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺍﺯ ﺭﻭﻯ ﺑﻰﺍﻃﻼﻋﻰ ﺍﻇﻬﺎﺭﻧﻈﺮ ﻛﺮﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺷــﻌﺮﺍﻯ ﻣﺨﺎﻟﻒ »ﺳــﺒﻚ ﻫﻨﺪﻯ«‪ ،73‬ﺣﺮﻑ ﻣﻌﺮﻭﻑ ﻏﻠﻄﻰ ﺭﺍ ﺩﺭ ﺩﻫﻦﻫﺎ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﺳﺒﻚ‬

‫ﻭﺻﻒ ﻣﺸﺎﻫﻴﺮ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳﻪ‬

‫ﻫﻨﺪﻯ ﺩﺭ ﺩﻭﺭﺓ ﺻﻔﻮﻳﻪ ﺭﺍﻳﺞ ﺷــﺪ ﻭ ﺗﺎ ﺩﻭﺭﺓ ﺯﻧﺪﻳﻪ‪ 74‬ﻭ ﺍﻭﺍﻳﻞ ﻗﺎﺟﺎﺭﻳﻪ ﻫﻢ ﺍﺩﺍﻣﻪ ﺩﺍﺷــﺖ؛ ﺑﻌﺪ ﮔﺮﻭﻩ‬ ‫ﺩﻳﮕــﺮﻯ ﭘﺪﻳﺪ ﺁﻣﺪﻧﺪ‪ ،‬ﻛﻪ ﺑﻪ ﺁﻧﻬﺎ ﺑﻪﺍﺻﻄﻼﺡ ﻣﺘﺠﺪﺩﺍﻥ ﻭ ﺍﻧﺠﻤــﻦ ﺍﺩﺑﻰ ﺍﺻﻔﻬﺎﻥ ﻣﻰﮔﻔﺘﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ‬ ‫ﺑﺎ ﺳــﺒﻚ ﻫﻨﺪﻯ ﺧﻴﻠﻰ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺷﻌﺮﻫﺎﻳﺸﺎﻥ ﻫﺮﮔﺰ ﺑﻪ ﭘﺎﻳﺔ ﺷﻌﺮﺍﻯ ﺳﺒﻚ ﻫﻨﺪﻯ ﻫﻢ‬ ‫ﻧﻤﻰﺭﺳﺪ ـﻓﺎﺻﻠﻪ ﺧﻴﻠﻰ ﺯﻳﺎﺩ ﺍﺳﺖـ ﻟﻴﻜﻦ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺗﺮﻭﻳﺞ ﺷﺪ ﻛﻪ ﺩﻭﺭﺓ ﺻﻔﻮﻳﻪ‪،‬‬ ‫ﺩﻭﺭﺓ ﺍﻧﺤﻄﺎﻁ ﺷــﻌﺮ ﺍﺳــﺖ! ﻧﻪ؛ ﺷــﺎﻋﺮ ﺑﺰﺭﮔﻰ ﻣﺜﻞ »ﺻﺎﺋﺐ«‪ ،75‬ﻣﺘﻌﻠﻖ ﺑﻪ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳﻪ ﺍﺳــﺖ‪.‬‬ ‫ﺷــﻌﺮﺍﻳﻰ ﻣﺜﻞ »ﻛﻠﻴﻢ«‪ ،76‬ﻣﺜــﻞ »ﻋﺮﻓﻰ«‪ ،77‬ﻣﺜﻞ »ﻃﺎﻟﺐ ﺁﻣﻠﻰ«‪ ،78‬ﻣﺘﻌﻠــﻖ ﺑﻪ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳﻪﺍﻧﺪ‪.‬‬ ‫ﺷــﻌﺮﺍﻳﻰ ﻛــﻪ ﺩﺭ ﻫﻤﺔ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺷــﻌﺮ‪ ،‬ﻣﺎ ﻧﻈﻴﺮﺷــﺎﻥ ﺭﺍ ﻛﻢ ﺩﺍﺭﻳــﻢ‪ ،‬ﺩﺭ ﺩﻭﺭﺓ ﺻﻔﻮﻳﻪ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﻧﺼﺮﺁﺑﺎﺩﻯ ﺩﺭ »ﺗﺬﻛﺮﺓ ﻧﺼﺮﺁﺑﺎﺩﻯ«‪ ،79‬ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩﺵ ﺩﺭ ﺍﺻﻔﻬﺎﻥ‪ ،‬ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﺰﺍﺭ ﺷﺎﻋﺮ ﺭﺍ ﺍﺳﻢ‬ ‫ﻣﻰﺁﻭﺭﺩ ﻭ ﺷــﺮﺡ ﺣﺎﻟﺸــﺎﻥ ﺭﺍ ﻣﻰﻧﻮﻳﺴﺪ‪ .‬ﺷﻬﺮﻯ ﻣﺜﻞ ﺷــﻬﺮ ﺍﺻﻔﻬﺎﻥ ﺑﺎ ﻫﺰﺍﺭ ﺷﺎﻋﺮ؛ ﺍﻟﺒﺘﻪ ﺷﻌﺮﺍﻯ‬ ‫ﺧﻮﺏ‪ ،‬ﻧﻪ ﺷﺎﻋﺮ ﺟﻔﻨﮓﮔﻮ! ﺷﻌﺮﻫﺎﻳﺸﺎﻥ ﻫﺴﺖ‪ ،‬ﺗﺬﻛﺮﺓ ﻧﺼﺮﺁﺑﺎﺩﻯ ﻫﻢ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﻣﺎ ﻛِﻰ ﻭ ﻛﺠﺎ‬ ‫ﭼﻨﻴﻦ ﭼﻴﺰﻯ ﺩﺍﺷﺘﻴﻢ؟‬ ‫ﺩﺭ ﻓﻠﺴــﻔﻪ‪» ،‬ﻣﻼﺻﺪﺭﺍ«‪ 80‬ـﺑﺰﺭگﺗﺮﻳﻦ ﻓﻴﻠﺴــﻮﻑ ﻫﻤﺔ ﺗﺎﺭﻳﺦ ﻓﻠﺴﻔﺔ ﺍﺳــﻼﻣﻰـ ﻣﺘﻌﻠﻖ ﺑﻪ ﺯﻣﺎﻥ‬ ‫ﺻﻔﻮﻳﻪ ﺍﺳﺖ‪ .‬ﻣﻴﺮﺩﺍﻣﺎﺩ ﻣﺮﺑﻮﻁ ﺑﻪ ﺯﻣﺎﻥ ﺻﻔﻮﻳﻪ ﺍﺳﺖ‪» .‬ﻓﻴﺾ ﻛﺎﺷﺎﻧﻰ«‪ 81‬ـﻋﺎﺭﻑ ﻣﻌﺮﻭﻑـ ﻣﺮﺑﻮﻁ‬ ‫ﺑﻪ ﺯﻣﺎﻥ ﺻﻔﻮﻳﻪ ﺍﺳــﺖ‪» .‬ﻻﻫﻴﺠﻰ«‪ 82‬ـﻣﺘﻜﻠﻢ ﻭ ﻓﻴﻠﺴﻮﻑ ﻣﻌﺮﻭﻑـ ﻣﺘﻌﻠﻖ ﺑﻪ ﺯﻣﺎﻥ ﺻﻔﻮﻳﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﭼﻪ ﺣﺮﻓﻰ ﺍﺳــﺖ ﻛﻪ ﺯﻣﺎﻥ ﺻﻔﻮﻳﻪ‪ ،‬ﺩﻭﺭﺓ ﺍﻧﺤﻄﺎﻁ ﺷﻌﺮ ﺍﺳــﺖ؟ ﻧﻪﺧﻴﺮ؛ ﺍﺗﻔﺎﻗ ًﺎ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳﻪ‪،‬‬ ‫ﺍﻭﺝ ﺍﺩﺏ ﻭ ﻫﻨﺮ ﺍﺳــﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﺩﺏ ﺑﻪ ﻣﻌﻨﺎﻯ ﺷﻌﺮ‪ ،‬ﻧﻪ ﻧﺜﺮ‪ .‬ﻧﺜﺮ ﻫﻢ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ‬ ‫ﺩﻭﺭﺍﻥ ﺷــﻜﻮﻩ ﻭ ِ‬

‫ﺁﻧﭽﻨﺎﻥ ﺍﻭﺟﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻬﺘﺮﻳﻦ ﻛﺎﺷﻲﻛﺎﺭﻱﻫﺎ ﻭ ﺑﻬﺘﺮﻳﻦ ﻣﻌﻤﺎﺭﻱﻫﺎ‪ ،‬ﻣﺘﻌﻠﻖ ﺑﻪ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳﻪ ﺍﺳﺖ‪.‬‬ ‫ﺷﻤﺎ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ‪ ،‬ﻣﺜﻞ ﻣﺴﺠﺪ ﺷﻴﺦ ﻟﻄﻒﺍﷲ ـﺩﺭ ﻳﻚ ﻣﻘﻮﻟﻪـ ﻣﺜﻞ ﻣﻴﺪﺍﻥ ﻧﻘﺶ ﺟﻬﺎﻥ ﺍﺻﻔﻬﺎﻥ‬ ‫ـﺩﺭ ﻳﻚ ﻣﻘﻮﻟﻪـ ﻣﺜﻞ ﺁﻥ ﺳــﺎﺧﺘﻤﺎﻥﻫﺎ ـﺩﺭ ﻣﻘﻮﻻﺕ ﺩﻳﮕﺮـ ﻧﻤﻰﺗﻮﺍﻧﻴﺪ ﭘﻴﺪﺍ ﻛﻨﻴﺪ؛ ﻣﮕﺮ ﺧﻴﻠﻰ ﻛﻢ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻣﺘﻌﻠﻖ ﺑﻪ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺻﻔﻮﻳﻪ‪ ،‬ﺷــﻌﺮﺍ ﺭﺍ ﺑﻪ ﺩﺭﺑﺎﺭ ﻧﻤﻰﺑﺮﺩﻧﺪ ﺗﺎ ﺑﻪ ﺁﻧﻬﺎ ﭘﻮﻝ ﺑﺪﻫﻨﺪ؛ ﻭﻟﻰ ﻭﺍﻗﻌ ًﺎ ﻧﻤﻰﺧﻮﺍﻫﻢ ﺍﺯ ﺻﻔﻮﻳﻪ‬ ‫ﺩﻓﺎﻉ ﻫﻢ ﺑﻜﻨﻢ‪ .‬ﻣﺎ ﺑﺎ ﻫﻤﺔ ﺷــﺎﻩﻫﺎ ﺑﺪﻳﻢ‪ .‬ﺷــﺎﻩ ﺑﺪ ﺍﺳﺖ‪ .‬ﺍﺻ ً‬ ‫ﻼ ﺷﺎﻩ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺧﻮﺏ ﺑﺎﺷﺪ‪ .‬ﻣﻠﻮﻛﻴﺖ‬ ‫ﺑﺪ ﺍﺳــﺖ‪ .‬ﻣﻠﻮﻛﻴﺖ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺎﻟﻜﻴﺖ ﺍﺳــﺖ ﻭ ﺁﻥﻛﺴــﻰ ﻛﻪ ﺧﻮﺩﺵ ﺭﺍ َﻣﻠــﻚ ﻣﻰﻧﺎﻣﺪ ـﻳﻌﻨﻰ‬ ‫ﭘﺎﺩﺷــﺎﻩـ ﻣﺎﻟﻜﻴﺘﻰ ﻧﺴــﺒﺖ ﺑﻪ ﻣﺮﺩﻡ ﻭ ﺑﻪﺍﺻﻄﻼﺡ ﺭﻋﻴﺖ ﺧﻮﺩﺵ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﺎﺋﻞ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﺳﻼﻡ‬ ‫ﺍﺻ ً‬ ‫ﻼ ﻣﻠﻮﻛﻴﺖ ﻣﺮﺩﻭﺩ ﺍﺳــﺖ‪ .‬ﻳﻚ ﺭﻭﺯ ﺩﺭ ﻧﻤﺎﺯﺟﻤﻌﻪ ﻫﻢ ﮔﻔﺘﻢ ﻛﻪ ﺧﻼﻓﺖ ﻭ ﻭﻻﻳﺖ‪ ،‬ﻧﻘﻄﺔ ﻣﻘﺎﺑﻞ‬


‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺏ ‪89‬‬

‫ﻣﻠﻮﻛﻴﺖ ﺍﺳﺖ‪ .‬ﭘﺎﺩﺷﺎﻫﺎﻥ ﺻﻔﻮﻳﻪ ﻫﻢ ﭘﺎﺩﺷﺎﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﺎ ﺍﺻ ً‬ ‫ﻼ ﻧﻤﻰﺗﻮﺍﻧﻴﻢ ﺍﺯ ﺁﻧﻬﺎ ﺩﻓﺎﻉ ﻛﻨﻴﻢ‪ ،‬ﺍﻣﺎ ﺍﺯ‬ ‫ﻟﺤﺎﻅ ﺗﺎﺭﻳﺨﻰ‪ ،‬ﺍﻳﻦ ﺣﺮﻑ‪ ،‬ﺣﺮﻑ ﻏﻠﻄﻰ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﮕﻮﻳﻴﻢ ﺩﺭ ﺩﻭﺭﺓ ﺻﻔﻮﻳﻪ‪ ،‬ﺷﻌﺮ ﻭ ﺍﺩﺑﻴﺎﺕ ﺗﻨﺰﻝ‬ ‫ﻭ ﺍﻧﺤﻄﺎﻁ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﺳــﺖ‪ .‬ﻣﻦ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﻫﻨﻮﺯ ﻫﻢ ﺑﻪ ﺗﺒﻊ ﻫﻤﺎﻥ ﺩﻭﺭﺍﻥ‪ ،‬ﺩﺭ ﺗﻠﻮﻳﺰﻳﻮﻥ ﻭ ﺭﺍﺩﻳﻮ‬ ‫ﻭ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ‪ ،‬ﮔﺎﻫﻰ ﻫﻤﻴﻦ ﻣﻄﺎﻟﺐ ﺭﺍ ﻣﻰﮔﻮﻳﻨﺪ‪ .‬ﻧﻪﺧﻴﺮ؛ ﺩﻭﺭﺍﻥ ﺻﻔﻮﻳﻪ‪ ،‬ﺩﻭﺭﺍﻥ ﺍﻧﺤﻄﺎﻁ ﻧﻴﺴﺖ‪.‬‬ ‫ﺑﻌﺪ ﺍﺯ ﺣﺎﻓﻆ‪ 83،‬ﻫﻴﭻ ﻏﺰﻝﺳــﺮﺍﻳﻰ ﺑﻪ ﻋﻈﻤﺖ ﺻﺎﺋﺐ ﻧﻴﺎﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﺍﺯ ﺭﻭﺩﻛﻰ‪ 84،‬ﻫﻴﭻ ﺷﺎﻋﺮﻯ‬ ‫ﺑﻪ ﺗﻌﺪﺍﺩ ﺻﺎﺋﺐ ﺷﻌﺮ ﻧﮕﻔﺘﻪ ﺍﺳﺖ؛ ﺩﻭﻳﺴﺖﻫﺰﺍﺭ ﺑﻴﺖ ﺷﻌﺮ ﺩﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺷﺎﻋ ِﺮ ﺣﺴﺎﺑﻰ ﻛﻪ ﺑﺸﻮﺩ ﺭﻭﻯ‬ ‫ﺷﻌﺮﺵ ﺍﻳﺴــﺘﺎﺩ ﻭ ﺍﺯ ﺷﻌﺮﺵ ﺩﻓﺎﻉ ﻛﺮﺩ‪ ،‬ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﺳﺖ‪ ،‬ﻭﺍ ِّﻻ ﺷﺎﻋﺮﺍﻥ ﺟﻔﻨﮓﮔﻮ ﻫﺮﭼﻪ ﺑﺨﻮﺍﻫﻴﺪ‬ ‫ﻣﻰﮔﻮﻳﻨﺪ‪ .‬ﻫﻴﭻ ﺷــﻬﺮﻯ ﺑﻪ ﻗﺪﺭ ﺍﺻﻔﻬﺎﻥ ﺩﺭ ﺧﻮﺩﺵ ﺷــﺎﻋﺮ ﻭ ﻫﻨﺮﻣﻨﺪ ﻭ ﻓﺎﺿﻞ ﻭ ﻓﻴﻠﺴﻮﻑ ﻭ ﻓﻘﻴﻪ‬ ‫ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭼﻪ ﺣﺮﻓﻰ ﺍﺳﺖ؟!‬ ‫ﻋﻠﻰﺍﻯّﺣﺎﻝ‪ ،‬ﺍﺭﺗﺠﺎ ِﻉ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﺍﻳﻦ ﺍﺳــﺖ؛ ﻳﻌﻨﻰ ﺑﺮﮔﺸــﺘﻦ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺷــﻨﻔﻜﺮﻯ؛‬ ‫ﺑﺮﮔﺸــﺘﻦ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻰﻏﻤﻰ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ؛ ﺑﺮﮔﺸــﺘﻦ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺩﺳﺘﮕﺎﻩ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻭ‬ ‫ﺟﺮﻳﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺑﻪ ﻫﻤﺔ ﺳﻨﺖﻫﺎﻯ ﺍﺻﻴﻞ ﻭ ﺑﻮﻣﻰ ﻭ ﺗﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﻦ ﻣﻠﺖ‪ .‬ﺍﻣﺮﻭﺯ ﻫﺮﻛﺲ‬ ‫ﺍﻳﻦ ﭘﺮﭼﻢ ﺭﺍ ﺑﻠﻨﺪ ﻛﻨﺪ‪ ،‬ﻣﺮﺗﺠﻊ ﺍﺳﺖ؛ ﻭﻟﻮ ﺍﺳﻤﺶ ﺭﻭﺷﻨﻔﻜﺮ ﻭ ﺷﺎﻋﺮ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﻣﺤﻘﻖ ﻭ ﻣﻨﺘﻘﺪ‬ ‫ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﭘﺮﭼﻢ ﺭﺍ ﺑﻠﻨﺪ ﻛﺮﺩ ـﭘﺮﭼﻢ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺩﻭﺭﺍﻥ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﺑﺎ ﻫﻤﺎﻥ‬ ‫ﺧﺼﻮﺻﻴﺎﺕ ﻭ ﺑﺎ ﺟﻬﺖﮔﻴﺮﻯ ﺿﺪﻣﺬﻫﺒﻰ ﻭ ﺿﺪﺳــﻨﺘﻰـ ﺍﻳﻦ ﻣﺮﺗﺠﻊ ﺍﺳــﺖ؛ ﺍﻳﻦ ﺍﺳﻤﺶ ﺍﺭﺗﺠﺎﻉ‬ ‫ﺭﻭﺷﻨﻔﻜﺮﻯ ﺍﺳﺖ‪.‬‬ ‫‪77/2/22‬‬ ‫ﺍﻟﺒﺘﻪ ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﻋﺮﺽ ﻛﺮﺩﻡ ﻳﻚ ﺍﻗﻠﻴﺘﻰ ﻫﻢ ﺍﺯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ ﺷــﺎﻋﺮﺍﻥ ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑﺎﺍﺭﺯﺵ ﻭ‬ ‫ﺯﺑﺎﻥﺁﻭﺭﺍﻥ ﺑﻨﺎﻡ ﺑﻮﺩﻧﺪ ﻛﻪ ﭘﺎﻳﻪﻫﺎﻯ ﻫﻨﺮﻱﺷــﺎﻥ ﻭ ﻣﺎﻳﻪﻫﺎﻯ ﻫﻨﺮﻱﺷﺎﻥ ﻫﻢ ﺑﺎﻻﺳﺖ‪ ،‬ﻏﻨﻰ ﺍﺳﺖ‪،‬‬ ‫ﺍﻳﻨﻬﺎ ﺩﺭ ﺧﺪﻣﺖ ﺍﻧﻘﻼﺏ ﺑﻮﺩﻧﺪ؛ ﺑﻌﻀﻰﺷــﺎﻥ ﺩﺭ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﺑﺮﺍﻯ ﺍﻧﻘﻼﺏ ﻫﻤﻮﺍﺭﻩ ﺷــﻌﺮ ﮔﻔﺘﻨﺪ‬ ‫ﻛﻪ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺩﺍﺭﻳﻢ؛ ﺍﻟﺒﺘﻪ ﺗﻌﺪﺍﺩ ﻣﻌﺪﻭﺩﻯ ﻛﻪ ﻛﺘﻚ ﺧﻮﺭﺩﻧﺪ ﻭ ﺑﺮﺍﻯ ﺍﺳــﻼﻡ ﻭ ﺑﺮﺍﻯ ﺍﻧﻘﻼﺏ‬ ‫ﺷﻌﺮ ﮔﻔﺘﻨﺪ‪ ،‬ﺍﻻﻥ ﻫﻢ ﺩﺭ ﺧﺪﻣﺖ ﺍﻧﻘﻼﺑﻨﺪ ﻭ ﺑﺮﺍﻯ ﺍﻧﻘﻼﺏ ﺩﺍﺭﻧﺪ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻫﻢ ﺩﺍﺭﻳﻢ ﻛﻪ‬ ‫ﺍﻟﺒﺘﻪ ﺧﺐ ﻳﻚ ﺗﻌﺪﺍﺩ ﻣﻌﺪﻭﺩﻱﺍﻧﺪ ﻛﻪ ﻣﺎ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺍﺣﺘﺮﺍﻡ ﻭ ﺍﺟﺮ ﺯﻳﺎﺩﻯ ﻫﻢ ﻗﺎﺋﻞ ﻫﺴﺘﻴﻢ‪.‬‬ ‫‪65/10/27‬‬

‫ﺍﺭﺗﺠﺎﻉ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﻳﻌﻨﻰ‬ ‫ﺑﺮﮔﺸﺘﻦ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ‬ ‫ﺑﻪ ﻫﻤﺔ ﺳــﻨﺖﻫﺎﻯ ﺍﺻﻴﻞ ﻭ‬ ‫ﺑﻮﻣﻰ ﻭ ﺗﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨﮓ‬

‫ﻳﻚ ﺍﻗﻠﻴﺘﻰ ﺍﺯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ‬ ‫ﺷــﺎﻋﺮﺍﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﻗﺒﻞ ﺍﺯ‬ ‫ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺩﺭ ﺧﺪﻣﺖ‬ ‫ﺍﻧﻘﻼﺏ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺟﻮﺍﻧﺎﻥ ﺳـﺎﺧﺘﻪ ﻭ ﭘﺮﺩﺍﺧﺘﺔ ﺍﻧﻘﻼﺏ ﻧﻴﺰ ﺧﻮﺩﻯﺗﺮ ﻭ ﺻﻤﻴﻤﻰﺗﺮ ﺍﺯ ﺁﺏ ﺩﺭ ﺁﻣﺪﻧﺪ‪.‬‬ ‫ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﻬﺎ ﺍﺯ‬ ‫ِ‬ ‫ﺍﺯ ﺍﻳﻦ ﭼﻬﺮﻩﻫﺎ ﻛﺴﺎﻧﻰ ﺭﺍ ﺩﺍﺷﺘﻴﻢ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﺟﺒﻬﻪ ﭘﻴﻮﺳﺘﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻧﻤﻰﺗﻮﺍﻧﻢ ﺑﮕﻮﻳﻢ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﺍﻳﻦ ﭼﻬﺮﻩﻫﺎ ﻛﺴﺎﻧﻰ ﻫﻢ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺑﻪ ﺍﻳﻦ ﺟﺒﻬﻪ ﺁﻣﺪﻧﺪ‪ .‬ﺍﻣﺎ ﺑﻪﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ‪ ،‬ﻛﺴﺎﻧﻰ‬ ‫ﭼﻮﻥ ﻣﺮﺣﻮﻡ »ﻗﺪﺳـﻰ ﻣﺸﻬﺪﻯ«‪ 85‬ـﺍﮔﺮ ﻧﺨﻮﺍﻫﻴﻢ ﺍﺯ ﺯﻧﺪﻩﻫﺎ ﺍﺳﻢ ﺑﻴﺎﻭﺭﻳﻢـ ﺩﺭ ﻋﺎﻟﻢ ﺷﻌﺮ ﺑﻮﺩﻧﺪ‬ ‫ﻛﻪ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﻫﻢ ﺍﻧﻘﻼﺑﻰ‪ ،‬ﺍﻫﻞ ﺯﻧﺪﺍﻥ ﻭ ﺍﻫﻞ ﻣﺒﺎﺭﺯﻩ ﺑﻪ ﺣﺴﺎﺏ ﻣﻰﺁﻣﺪﻧﺪ‪ .‬ﺑﻪﻫﺮﺣﺎﻝ‪ ،‬ﺍﻳﻦ ﺟﺒﻬﻪ‪،‬‬ ‫ﻛﻪ ﺟﺒﻬﺔ ﺟﻮﺍﻧﺎﻥ ﺑﻮﺩ‪ ،‬ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪ‪.‬‬ ‫ﺟﺒﻬـﺔ ﺟﻮﺍﻧﺎﻥ ﺩﺭ ﺑﺪﻭ ﺗﺸـﻜﻴﻞ‪ ،‬ﺍﺯ ﺩﻭ ﻣﺸـﻜﻞ ﺭﻧﺞ ﻣﻰﺑﺮﺩ؛ ﺍﻭﻻً ﺩﺭ ﻣﻘﺎﺑﻞ ﺧـﻮﺩ ﻳﻚ ﺟﺒﻬﺔ ﺧﻴﻠﻰ‬ ‫ﻗﻮﻯ‪ ،‬ﮔﺮﺩﻥ ﻛﻠﻔﺖ‪ ،‬ﻣﺪﻋﻰ ﻭ ﺍﺯ ﻟﺤﺎﻅ ﻛ ّﻤﻰ ﻭ ﻛﻴﻔﻰ‪ ،‬ﺩﺍﺭﺍﻯ ﻧﻔﺮ ﻭ ِﻋ ّﺪﻩ ﻭ ُﻋ ّﺪﻩ ﺩﺍﺷﺖ‪ .‬ﺛﺎﻧﻴﺎً‪ ،‬ﻋﻨﺎﺻﺮ‬

‫ﺟﺒﻬﺔ ﺟﻮﺍﻧﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺍﻧﻘﻼﺏ‬ ‫ﺩﺭ ﺑﺪﻭ ﺗﺸﻜﻴﻞ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﻮﺩ‬ ‫ﻳﻚ ﺟﺒﻬﺔ ﺧﻴﻠﻰ ﻗﻮﻯ ﺩﺍﺷﺖ‪.‬‬


‫‪ 90‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻋﻨﺎﺻــﺮ ﺟﺒﻬــﻪ‪ ،‬ﺧــﻮﺩ ﺍﺯ‬ ‫ﻟﺤﺎﻅ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻫﻢﺳــﻄﺢ‬ ‫ﻧﺒﻮﺩﻧﺪ‪ ،‬ﻭ ﻛﺴﺎﻧﻰ ﻛﻪ ﻋﻤﻖ‬ ‫ﺍﻋﺘﻘﺎﺩﺍﺗﺸــﺎﻥ ﺯﻳــﺎﺩ ﻧﺒــﻮﺩ‪،‬‬ ‫ﻏﺮﺑﺎﻝ ﺷﺪﻧﺪ‪.‬‬

‫ﺗﺸـﻜﻴﻞﺩﻫﻨﺪﺓ ﺁﻥ ﺍﺯ ﻟﺤﺎﻅ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻫﻢﺳـﻄﺢ ﻧﺒﻮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﻫﺮﭼﻪ ﺍﻧﻘﻼﺏ ﺑﻪ ﺁﻧﻬﺎ ﺩﺍﺩﻩ ﺑﻮﺩ‪ ،‬ﺑﻪ‬ ‫ﻓﺮﺍﺧﻮﺭ ﻇﺮﻓﻴﺖ ﻭ ﻋﻼﻗﺔ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻧﻘﻼﺏ ﻫﻢ ﻓﻜﺮ ﻣﻰﺩﻫﺪ‪ ،‬ﻫﻢ ﺷـﻌﺎﺭ‪ .‬ﻫﻢ ﺍﻧﺪﻳﺸـﻪ ﺩﺭ‬ ‫ﺁﻥ ﻫﺴـﺖ‪ ،‬ﻫﻢ ﺍﺣﺴﺎﺱ‪ .‬ﺍﻣﺎ ﺍﻯﺑﺴـﺎ ﻛﺴﺎﻧﻰ ﻛﻪ ﺑﻴﺸﺘﺮ ﺑﻪ ﺍﺣﺴﺎﺳﺶ ﻣﺠﺬﻭﺏ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﺑﻪ ﺷـﻌﺎﺭﺵ‪ ،‬ﺑﻪ ﺣﻮﺍﺩﺛﺶ‪ ،‬ﺑﻪ ﺟﻨﮕﺶ‪ ،‬ﺑﻪ ﺩﺭﮔﻴﺮﻯﺍﺵ ﻭ ﺑـﻪ ﺿﺪﻳّﺖ ﺑﺎ ﺁﻣﺮﻳﻜﺎﻳﺶ؛ ﺗﺎ ﻓﺮﺿﺎً ﺑﻪ‬ ‫ﻋﻤﻴﻖ ﺷﻬﻴﺪ ﻣﻄﻬﺮﻯ‪ ،‬ﻳﺎ ﺑﻌﻀﻰ ﺍﺯ ﻣﺘﻔﻜﺮﻳﻦ ﺩﻳﮕﺮﺵ‪ .‬ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﺒﻬﺔ‬ ‫ﺗﻔﻜﺮﺍﺕ ﻣﺘﻴﻦ ﻭ‬ ‫ِ‬ ‫ﺧﻮﺩﻯ‪ ،‬ﻋﻤﻖ ﺍﻋﺘﻘﺎﺩﺍﺗﺸﺎﻥ ﺯﻳﺎﺩ ﻧﺒﻮﺩ ـﺍﮔﺮ ﭼﻪ ﮔﺎﻫﻰ ﺗﻈﺎﻫﺮﺍﺕ ﺍﻧﻘﻼﺑﻰﺷﺎﻥ ﺧﻴﻠﻰ ﺧﻮﺏ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ‬ ‫ﺑﻌﻀﺎً ﭘﺎﻳﺪﺍﺭﻯﺷـﺎﻥ ﻛﻢ ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺳـﻴﺪـ ﻏﺮﺑﺎﻝ ﺷﺪﻧﺪ‪ .‬ﺍﻳﻦ ﺟﺒﻬﻪ ﺩﺭ ﻃﻮﻝ ﺳﺎﻝﻫﺎﻯ ﮔﺬﺷﺘﻪ‪،‬‬ ‫» َﺗﻐَﺮﺑُــﻞ« ﺩﺍﺷـﺘﻪ ﺍﺳـﺖ »ﻭ ﻟَ ُﺘﻐَﺮﺑَ ُﻠ ﱠﻦ َﻏﺮﺑَ َﻠﺔً «‪ 86‬ﺍﻳـﻦ »ﺗﻐﺮﺑﻠﻦ« ﻳﻌﻨﻰ ﻏﺮﺑﺎﻝ ﺷـﺪﻥ‪ ،‬ﺩﺭ ﺟﺒﻬﺔ‬ ‫ﺧﻮﺩﻯ ﻭﺟﻮﺩ ﺩﺍﺷـﺘﻪ ﺍﺳـﺖ‪ .‬ﺍﻣﺮﻭﺯ ﺑﺤﺚ ﻣﺎ ﺩﺭﺑﺎﺭﺓ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﺍﺳﺖ ﻛﻪ ﻋﺮﺽ ﻛﺮﺩﻡ؛ ﺑﻨﺪﻩ ﺁﻥ‬ ‫ﺭﺍ ﻫﻤﺎﻥ ﻣﺠﻤﻮﻋﺔ ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ ﻧﻔ ِﺮ ﺑﺪﺭ ﻣﻰﺩﺍﻧﻢ‪ .‬ﺍﻣﺮﻭﺯ ﻫﻢ ﺭﻭﺯ ﺟﻨﮓ ﺑﺪﺭ ﻛﺒﺮﻯ ﺍﺳﺖ‪ .‬ﺍﻯﺑﺴﺎ‬ ‫ﻛﺒﺮﺍﻯ ﺍﻣﺮﻭﺯ ﺷـﺮﻛﺖ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ ،‬ﺍﻥﺷـﺎءﺍﷲ ﻫﻤﺎﻥﻫﺎﻳﻰ ﺑﺎﺷﻨﺪ ﻛﻪ‬ ‫ﻫﻤﻴﻦﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺪﺭ‬ ‫ِ‬ ‫ﺩﺭ ﻇﻬﻮﺭ ﻭﻟﻰﻋﺼﺮﺍﺭﻭﺍﺣﻨﺎﻓﺪﺍﻩ‪ ،‬ﺟﺰﻭ ﺁﻥ ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ ﻧﻔﺮ ﻳﺎﺭﺍﻥ ﺁﻥ ﺣﻀﺮﺕ ﺑﻪﺣﺴﺎﺏ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ‪.‬‬ ‫ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﻫﺴﺘﻨﺪ ـﺍﮔﺮ ﺯﻧﺪﻩ ﺑﻤﺎﻧﻨﺪـ ﺑﻼﺷﻚ ﺩﺭ ﺁﻥ ﻣﺠﻤﻮﻋﻪ ﻫﻢ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪.‬‬ ‫ﻣﮕﺮ ﺑﻪ ﺷﻬﺎﺩﺕ ﻳﺎ ﻣﺮگ ﺻﺤﻨﻪ ﺭﺍ ﺧﺎﻟﻰ ﻛﻨﻨﺪ‪.‬‬


‫ﻓﺼﻞ ﺷﺸﻢ‬ ‫ﺗﻬﺪﻳﺪﺍﺕ ﺩﺭﻭﻧﻰ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﺩﺭﻭﻧﻰ ‪93‬‬

‫ﻳﻚ ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﻧﻘﺶ ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ ﻭ ﺑﻴﺮﻭﻧﻰ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻨﺠﺎ ﺩﻭ ﺍﻓﺮﺍﻁ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻣﻦ ﻣﺎﻳﻠﻢ‬ ‫ﺫﻫــﻦ ﺧﻮﺩﻡ ﺭﺍ ﻫﻤﻮﺍﺭﻩ ﺍﺯ ﻫﺮ ﺩﻭ ﺍﻓﺮﺍﻁ ﺭﻫﺎ ﻛﻨﻢ ﻭ ﺫﻫﻦ ﻣﺮﺩﻡ ﺭﺍ ﻫﻢ ﺑﺮﺣﺬﺭ ﺑﺪﺍﺭﻡ ﻛﻪ ﺩﭼﺎﺭ ﺍﻳﻦ ﺩﻭ‬ ‫ﺍﻓﺮﺍﻁ ﻧﺸﻮﻧﺪ‪ .‬ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﻣﺎ ﻋﻮﺍﻣﻞ ﺑﺮﻭﻧﻰ ﺭﺍ ﻋﻤﺪﻩ ﻛﻨﻴﻢ ﻭ ﺍﺯ ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ ﻏﺎﻓﻞ ﺑﻤﺎﻧﻴﻢ‪ .‬ﺩﻳﮕﺮﻯ‬ ‫ﺑﻪﻋﻜﺲ‪ ،‬ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ ﺭﺍ ﻋﻤﺪﻩ ﻛﻨﻴﻢ ﻭ ﺍﺯ ﻋﻮﺍﻣﻞ ﺑﻴﺮﻭﻧﻰ ﻏﺎﻓﻞ ﺑﻤﺎﻧﻴﻢ‪ .‬ﺍﻻﻥ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﻛﻪ‬ ‫ﺑﻪ ﻫﺮ ﺩﻭﻯ ﺍﻳﻦ ﺍﻓﺮﺍﻁﻫﺎ ﻣﺒﺘﻼ ﻫﺴﺘﻨﺪ؛ ﻫﺮ ﺩﻭ ﻋﺎﻣﻞ ﺟﺪﺍً ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻧﮕﺎﻩ ﻛﻨﺪ‪ ،‬ﻣﻰﺑﻴﻨﺪ‬ ‫ﺑﻴﺮﻭﻧﻰ ﺩﺷﻤﻨﻰ ﺩﺷﻤﻨﺎﻥ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﺯ ﻫﺮ ﺩﻭ ﺟﻬﺖ ﺍﺳﺖ‪.‬‬ ‫ﻛﻪ ﻋﻮﺍﻣﻞ‬ ‫ِ‬ ‫ﺩﻳﭙﻠﻤﺎﺳﻰ‬ ‫ﻋﻠﻴﻪ ﺍﻧﻘﻼﺏ ﺗﺒﻠﻴﻐﺎﺕ ﺳــﺎﺯﻣﺎﻥﻳﺎﻓﺘﻪﺍﻯ ﻣﻰﺷــﻮﺩ‪ .‬ﻛﺎﺭ ﻣﻄﺒﻮﻋﺎﺗﻰ‪ ،‬ﻛﺎﺭ ﺳﻴﺎﺳــﻰ ﻭ ﻛﺎﺭ‬ ‫ِ‬ ‫ﺑﺴــﻴﺎﺭ ﻗﻮﻯ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﻨﺪ‪ .‬ﻋﻮﺍﻣﻞ ﺁﻧﻬﺎ ﺩﺭ ﺩﺍﺧﻞ ﻫﻢ ﻫﺴــﺘﻨﺪ ﻛﻪ ﺍﻳﻦ ﻫﻢ ﺟﺰﻭ ﻋﻮﺍﻣﻞ ﺑﻴﺮﻭﻧﻰ‬ ‫ﺍﺳــﺖ‪ .‬ﻣﻦ ﻛﻪ ﻣﻰﮔﻮﻳﻢ ﻋﻮﺍﻣﻞ ﺑﻴﺮﻭﻧﻰ‪ ،‬ﺣﺘﻰ ﻛﺴــﺎﻧﻰ ﻣﻨﻈﻮﺭ ﺍﺳــﺖ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﺍﻟﻬﺎﻡ ﻣﻰﮔﻴﺮﻧﺪ‬ ‫ﻭ ﺩﺭ ﺩﺍﺧــﻞ‪ ،‬ﻋﻠﻴﻪ ﺍﻧﻘــﻼﺏ ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻳﺎ ﻗﻠﻢ ﻣﻰﺯﻧﻨﺪ‪ ،‬ﻳﺎ ﺗﻮﻃﺌﻪ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻳﺎ ﺿﺮﺑﺔ ﺍﻗﺘﺼﺎﺩﻯ ﻭ‬

‫ﻧﺒﺎﻳــﺪ ﺍﺯ ﻫﻴﭻﻛــﺪﺍﻡ ﺍﺯ‬ ‫ﻧﻘﺶﻫﺎﻯ ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ ﻭ‬ ‫ﺑﻴﺮﻭﻧﻰ ﻏﺎﻓﻞ ﺑﻤﺎﻧﻴﻢ‪.‬‬

‫ﺿﺮﺑﺔ ﺳﻴﺎﺳــﻰ ﻣﻰﺯﻧﻨﺪ‪ .‬ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻫﺴــﺘﻨﺪ؛ ﻧﺒﺎﻳﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﺪﻳﺪﻩ ﮔﺮﻓﺖ‪ .‬ﻫﺮﻛﺲ ﺍﻳﻨﻬﺎ ﺭﺍ ﺗﻮﻫﻢ‬ ‫ﺑﺪﺍﻧﺪ ـﻛﻤﺎ ﺍﻳﻨﻜﻪ ﻛﺴــﺎﻧﻰ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺑﮕﻮﻳﻨﺪ ﺍﻳﻨﻬﺎ ﺗﻮﻫﻢ ﺍﺳــﺖـ ﻣﺜﻞ ﻛﺴــﻰ ﺍﺳﺖ ﻛﻪ ﺷﺐ ﺩﺭ‬ ‫ﺟﻨﮕﻠــﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﺍﻃﺮﺍﻓﺶ ﺭﺍ ﮔﺮگﻫﺎ ﺍﺣﺎﻃــﻪ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻣﻨﺘﻈﺮ ﻳﻚ ﻟﺤﻈﻪ ﻏﻔﻠﺖ ﺍﻭﻳﻨﺪ ﺗﺎ ﺍﻭ‬ ‫ﺭﺍ ﺑﺪﺭﻧﺪ‪ ،‬ﻭﻟﻰ ﺍﻭ ﺑﮕﻮﻳﺪ ﻛﻪ ﻣﻦ ﺧﻴﺎﻝ ﻣﻰﻛﻨﻢ‪ .‬ﺧﻴﻠﻰ ﺧﻮﺏ؛ ﺧﻴﺎﻝ ﻣﻰﻛﻨﻰ‪ ،‬ﺑﮕﻴﺮ ﺑﺨﻮﺍﺏ! ﻛﺴــﻰ‬ ‫ﻣﺘﺮﺻﺪ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ‬ ‫ﻏﻴﺮ ﺍﺯ ﺧﻮﺩﺕ ﻛﻪ ﺿﺮﺭ ﻧﺨﻮﺍﻫﺪ ﺩﻳﺪ‪ .‬ﻟﺬﺍ ﺑﺎ »ﺧﻴﺎﻝﻣﻰﻛﻨﻢ«‪ ،‬ﺍﻳﻦ‬ ‫ِ‬ ‫ﺩﺷﻤﻦ ﻣﻮﺟﻮﺩ ﻭ ّ‬

‫ﺗﻬﺪﻳــﺪﺍﺕ ﺑﻴﺮﻭﻧــﻰ ﻋﻠﻴــﻪ‬ ‫ﺍﻧﻘﻼﺏ ﻳﻚ ﺗﻮﻫﻢ ﻧﻴﺴﺖ‪.‬‬

‫ﻧﺨﻮﺍﻫﺪ ﺭﻓﺖ‪ .‬ﺍﻳﻦ ﻳﻚ ﻃﺮﻑ ﻗﻀﻴﻪ ﺍﺳــﺖ‪ .‬ﻃﺮﻑ ﺩﻳﮕﺮ ﻫﻢ ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ ﺍﺳﺖ‪ .‬ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ‪،‬‬ ‫ﻳﻌﻨﻰ ﻣﻮﺍﺭﺩﻯ ﻛﻪ ﺩﺭ ﺩﻭﺭﻥ ﺧﻮﺩ ﻣﺎ ﺍﻧﻘﻼﺑﻴﻮﻥ ﻭ ﻣﺎ ﻣﺆﻣﻨﻴﻦ ﺍﺳﺖ؛ ﺍﻳﻨﻬﺎ ﻛﻢ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺎﺩ ﺍﺳﺖ‪ .‬ﻣﻦ‬ ‫ﻣﻰﺧﻮﺍﻫﻢ ﻋﺮﺽ ﻛﻨﻢ ﻛﻪ ﺍﮔﺮ ﻣﺎ ﺍﻳﻦ ﺁﺳــﻴﺐﻫﺎﻯ ﺩﺭﻭﻧﻰ ﺭﺍ ﻋﻼﺝ ﻛﻨﻴﻢ‪ ،‬ﺁﻥ ﺁﺳﻴﺐﻫﺎﻯ ﺑﻴﺮﻭﻧﻰ‪،‬‬

‫ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ ﻳﻌﻨﻰ ﻣﻮﺍﺭﺩﻯ‬ ‫ﻛــﻪ ﺩﺭ ﺩﺭﻭﻥ ﺧــﻮﺩ ﻣــﺎ‬ ‫ﺍﻧﻘﻼﺑﻴﻮﻥ ﻭ ﻣﺎ ﻣﺆﻣﻨﻴﻦ ﺍﺳﺖ‪.‬‬


‫‪ 94‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺧﺪﺍ ﻧﻌﻤﺖ ﺭﺍ ﻧﻤﻰﮔﻴﺮﺩ‪ ،‬ﻣﮕﺮ‬ ‫ﻣﺎ ﺷﺮﺍﻳﻂ ﺭﺍ ﻋﻮﺽ ﻛﻨﻴﻢ‪.‬‬

‫ﻣﺸﻜﻠﻰ ﺑﺮﺍﻳﻤﺎﻥ ﺑﻪﻭﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺁﻭﺭﺩ‪.‬‬ ‫ﻚ ﺑ ِ َﺎ ﱠﻥ ﺍﷲَ ﻟَﻢ ﻳَ ُ‬ ‫ﺑﺒﻴﻨﻴــﺪ ﻗﺮﺁﻥ ﺑﻪﻃﻮﺭ ﺻﺮﻳﺢ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨــﻪ ﺑﺎ ﻣﺎ ﺣﺮﻑ ﻣﻰﺯﻧﺪ ﻭ ﻣﻰﮔﻮﻳﺪ‪» :‬ﺫﻟ ِ َ‬ ‫ﻚ‬ ‫ﻌﻤ ًﺔ ﺍ َ َﻧﻌ َﻤﻬﺎ َﻋﻠﻰ ﻗَﻮ ٍﻡ َﺣﺘﻰ ﻳُ َﻐﻴﱢﺮﻭﺍ ﻣﺎ ﺑ ِ َﺎﻧ ُﻔ ِﺴﻬِﻢ«؛* ﻧﻌﻤﺘﻰ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺷﻤﺎ ﺩﺍﺩ‪ ،‬ﻣﺤﺎﻝ ﺍﺳﺖ‬ ‫ُﻣ َﻐﻴﱢﺮﺍ ً ﻧ ِ َ‬

‫ﺍﺯ ﺷــﻤﺎ ﺑﮕﻴﺮﺩ‪ ،‬ﻣﮕﺮ ﺷــﻤﺎ ﺷــﺮﺍﻳﻂ ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﻋﻮﺽ ﻛﻨﻴﺪ‪ .‬ﭼﻮﻥ ﻧﻌﻤﺖ ﺍﻟﻬﻰ ﺑﻰﺣﺴﺎﺏ ﻭ ﻛﺘﺎﺏ‬ ‫ﻧﻴﺴــﺖ؛ ﺧﺪﺍ ﺗﺤﺖ ﺷﺮﺍﻳﻄﻰ ﻧﻌﻤﺘﻰ ﺭﺍ ﺑﻪ ﻛﺴــﻰ ﻣﻰﺩﻫﺪ؛ ﺍﮔﺮ ﺁﻥ ﺷﺮﺍﻳﻂ ﺭﺍ ﺣﻔﻆ ﻛﺮﺩﻳﺪ‪ ،‬ﻣﺤﺎﻝ‬ ‫ﺍﺳــﺖ ﻛﻪ ﻧﻌﻤﺖ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﺩ ﻭ ﭘﺲ ﮔﺮﻓﺘﻪ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺟﺰﻭ ﻣﻀﺎﻣﻴﻦ ﻭ ﻣﺴﻠّﻤﺎﺕ ﻭ ّﺑﻴﻨﺎﺕ ﺩﻋﺎﻫﺎﻯ‬

‫ﺍﻧﺴﺎﻥ ﺳﺎﻳﺶﭘﺬﻳﺮ ﺍﺳﺖ‪.‬‬

‫ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﺑﻪ ﻓﻜﺮ ﺟﺒﺮﺍﻥ ﺍﻳﻦ‬ ‫ﺳــﺎﻳﺶﻫﺎ ﻧﺒﺎﺷــﺪ‪ ،‬ﺍﺯ ﻟﺤﺎﻅ‬ ‫ﻣﻌﻨﻮﻯ ﻧﺎﺑﻮﺩ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫ﺑﺎﻳــﺪ ﭘﺎﻳﺪﺍﺭﻯ ﻭ ﺍﺳــﺘﻘﺎﻣﺖ‬ ‫ﻛﺮﺩ ﻭ ﺩﺍﺋﻢ ﻣﺮﺍﻗﺐ ﺑﻮﺩ‪.‬‬

‫ﻣﺎﺳــﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺩﺭ ﺻﺤﻴﻔﺔ ﺳــﺠﺎﺩﻳﻪ ﻭ ﺟﺎﻫﺎﻯ ﺩﻳﮕﺮ ﻛﻪ ﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ‪ ،‬ﺑﺮﺍﻳﺶ ﻣﺴﻠﻢ ﻣﻰﺷﻮﺩ ﻛﻪ‬ ‫ﺍﻳﻦﮔﻮﻧﻪ ﺍﺳﺖ؛ ﺧﺪﺍ ﻧﻌﻤﺖ ﺭﺍ ﻧﻤﻰﮔﻴﺮﺩ‪ ،‬ﻣﮕﺮ ﻣﺎ ﺁﻥ ﺷﺮﺍﻳﻂ ﺭﺍ ﻋﻮﺽ ﻛﻨﻴﻢ‪ .‬ﺍﻻﻥ ﺍﻳﻦ ﺍﺗﺎﻕ ﺭﻭﺷﻦ‬ ‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﭼﺮﺍﻍﻫﺎ ﻧﻮﺭ ﻣﻰﺩﻫﻨﺪ؛ ﭼﺮﺍ؟ ﻻﺑﺪ ﺷﺮﺍﻳﻄﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺳﻴﻢﻫﺎﻳﻰ‪ ،‬ﺍﻣﻜﺎﻧﺎﺗﻰ ﻭ ﻓﻀﺎﻳﻰ‬ ‫ﻫﺴــﺖ‪ .‬ﺍﮔﺮ ﺍﻳﻨﻬﺎ ﺗﻐﻴﻴﺮ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻫﻢ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﭼﻴﺰ ﻭﺍﺿﺤﻰ ﺍﺳﺖ‪.‬‬ ‫ﺗﻘﺪﻳﺮ ﺍﻟﻬﻰ‪ ،‬ﻳﻌﻨﻰ ﺍﻧﺪﺍﺯﻩﮔﻴﺮﻱﻫﺎﻯ ﺩﻗﻴﻖ ﭘﺮﻭﺭﺩﮔﺎﺭ؛ ﺍﻳﻦ ﻻﻳﺘﺨﻠّﻒ ﺍﺳــﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﺎ ﺍﻧﺪﺍﺯﻩﻫﺎ ﺭﺍ‬ ‫ﻋﻮﺽ ﻛﺮﺩﻳﻢ‪ ،‬ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﻫﻢ ﻧﺘﺎﻳﺞ ﺭﺍ ﻋﻮﺽ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫‪77/12/15‬‬ ‫ﻣﻦ ﺍﺣﺴـﺎﺱ ﻣﻰﻛﻨﻢ ﺍﻳﻦ ﺟﺒﻬﻪ‪ ،‬ﺩﭼﺎﺭ ِ‬ ‫ﺁﻓﺖ ﺳـﺎﻳﺶ ﺷﺪﻩ ﺍﺳـﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺳﺎﻳﺶﭘﺬﻳﺮ ﺍﺳﺖ‪ .‬ﻫﺮ‬ ‫ﺍﻧﺴــﺎﻥ ﺩﻳﮕﺮﻯ ﺟﺰ ﻣﻌﺼﻮﻣﻴﻦ‪ ،‬ﺩﺭ ﺑﺮﺧﻮﺭﺩﻫﺎ ﻭ ﺳﺎﻳﺶﻫﺎ ﻭ ﺍﺻﻄﻜﺎﻙﻫﺎ‪ ،‬ﺳﺎﻳﻴﺪﻩ ﻭ ﻛﻢ ﻣﻰﺷﻮﺩ ﻭ‬ ‫ﺑﺮﺟﺴﺘﮕﻲﻫﺎﻯ ﺭﻭﺣﻲﺍﺵ ﺗﻐﻴﻴﺮ ﻣﻰﻛﻨﺪ؛ ﺑﺎﻳﺪ ﻣﺮﺍﻗﺒﺶ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻜﻪ ﺫﻛﺮ ﺩﺍﺋﻤﻰ ﮔﻔﺘﻪﺍﻧﺪ‪ ،‬ﺑﺮﺍﻯ ﺧﺎﻃﺮ‬ ‫ﺍﻳﻦ ﺍﺳــﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺩﺍﻳﻤ ًﺎ ﺑﺎﻳﺪ ﻣﺘﺬﻛﺮ ﺑﺎﺷﺪ‪ ،‬ﻭﺍ ِّﻻ ﺧﺮﺍﺏ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺑﺰﺭﮔﺎﻥ ﻭ ﺍﺋﻤﻪ ﻭ ﻣﻌﺼﻮﻣﻴﻦ ﻣﺎ‪،‬‬ ‫ﻣﻮﺍﻇﺐ ﺧﻮﺩﺷــﺎﻥ‪ ،‬ﺧﻮﺩﺳﺎﺯﻱﺷﺎﻥ‪ ،‬ﻧﻤﺎﺯﺷﺎﻥ‪ ،‬ﺫﻛﺮﺷﺎﻥ‪ ،‬ﺩﻋﺎﻳﺸﺎﻥ‪ ،‬ﺗﻮﺟﻬﺎﺕ ﻭ ﺗﻮﺳﻼﺗﺸﺎﻥ ﺑﻮﺩﻧﺪ؛‬ ‫ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺿﺎﻳﻊ ﻭ ﺧﺮﺍﺏ ﻧﺸﻮﻧﺪ‪ .‬ﻣﺎﻫﺎ ﺧﺮﺍﺏ ﻣﻰﺷﻮﻳﻢ‪.‬‬ ‫‪69/10/10‬‬ ‫ﻣﺎ ﺳــﺎﻳﺶ ﻭ ﻓﺮﺳــﺎﻳﺶ ﭘﻴﺪﺍ ﻣﻰﻛﻨﻴﻢ‪ .‬ﺩﻝ ﻭ ﺟﺎﻥ ﻣﺎ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﺣﻮﺍﺩﺙ ﺭﻭﺯﻣﺮﺓ ﺯﻧﺪﮔﻰ‪ ،‬ﺑﻪﻃﻮﺭ‬ ‫ﺩﺍﺋﻢ ﺩﺭ ﺣﺎﻝ ﻓﺮﺳﺎﻳﺶ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺣﺴﺎﺏ ﺍﻳﻦ ﻓﺮﺳﺎﻳﺶﻫﺎ ﺭﺍ ﻛﺮﺩ ﻭ ﺟﺒﺮﺍﻥ ﺁﻥ ﺭﺍ ﺑﺎ ﻭﺳﺎﻳﻞ ﺩﺭﺳﺖ‬ ‫ﭘﻴﺶﺑﻴﻨﻰ ﻧﻤﻮﺩ‪ ،‬ﻭﺍ ِّﻻ ﺍﻧﺴــﺎﻥ ﺍﺯ ﺑﻴﻦ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ .‬ﻣﻤﻜﻦ ﺍﺳــﺖ ﺍﻧﺴﺎﻥ ﺍﺯ ﻟﺤﺎﻅ ﻣﺎﺩﻯ ﻭ ﺻﻮﺭﻯ‪،‬‬ ‫ﺗﻨﻮﻣﻨﺪ ﻭ ﻓﺮﺑﻪ ﻫﻢ ﺑﺸﻮﺩ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﺑﻪ ﻓﻜﺮ ﺟﺒﺮﺍﻥ ﺍﻳﻦ ﺳﺎﻳﺶﻫﺎ ﻧﺒﺎﺷﺪ‪ ،‬ﺍﺯ ﻟﺤﺎﻅ ﻣﻌﻨﻮﻯ ﻧﺎﺑﻮﺩ ﺧﻮﺍﻫﺪ‬ ‫ﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﱡﻨﺎ ﺍﷲُ ﺛُﻢ ﺍﺳﺘَﻘﺎﻣﻮﺍ ﺗَﺘَﻨ ﱠﺰ ُﻝ َﻋﻠﻴﻬِﻢ ﺍﻟﻤﻼﺋِﻜ ُﺔ«‪ **.‬ﺭﺑﻨﺎ ﺍﷲ‪،‬‬ ‫ﺷــﺪ‪ .‬ﻗﺮﺁﻥ ﻣﻰﻓﺮﻣﺎﻳﺪ‪» :‬ﺍِﻥ ﺍﻟ ِﺬ َ‬ ‫ﻳﻌﻨــﻰ ﺍﻋﺘــﺮﺍﻑ ﺑﻪ ﻋﺒﻮﺩﻳﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺧﺪﺍ ﻭ ﺗﺴــﻠﻴﻢ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻭ‪ .‬ﺍﻳﻦ ﭼﻴﺰ ﺧﻴﻠﻰ ﺑﺰﺭﮔﻰ ﺍﺳــﺖ‪،‬‬ ‫ﺍﻣﺎ ﻛﺎﻓﻰ ﻧﻴﺴــﺖ‪ .‬ﻭﻗﺘــﻰ ﻣﻰﮔﻮﻳﻴﻢ ﺭﺑﻨﺎ ﺍﷲ‪ ،‬ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻟﺤﻈﻪﺍﻯ ﻛــﻪ ﻣﻰﮔﻮﻳﻴﻢ‪ ،‬ﺧﻴﻠﻰ ﺧﻮﺏ‬ ‫ﺍﺳــﺖ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﺭﺑﻨﺎ ﺍﷲ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻳﻢ‪ ،‬ﺭﺑﻨﺎ ﺍﷲِ ﺍﻣﺮﻭﺯ ﻣﺎ ﺩﻳﮕﺮ ﺑﺮﺍﻯ ﻓﺮﺩﺍﻯ ﻣﺎ ﻛﺎﺭﻯ ﺻﻮﺭﺕ‬ ‫ﻧﺨﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﻟﺬﺍ ﻣﻰﻓﺮﻣﺎﻳﺪ ﺛﻢ ﺍﺳﺘﻘﺎﻣﻮﺍ‪ ،‬ﭘﺎﻳﺪﺍﺭﻯ ﻭ ﺍﺳﺘﻘﺎﻣﺖ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺑﺎﻗﻰ ﺑﻤﺎﻧﻨﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺍﺳــﺖ ﻛﻪ ﻣﻮﺟﺐ ﻣﻰﺷــﻮﺩ ﺗﺘﻨﺰﻝ ﻋﻠﻴﻬﻢ ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﺍ ِّﻻ ﺑﺎ ﻳﻚ ﻟﺤﻈﻪ ﻭ ﻳﻚ ﺑﺮﻫﻪ ﺧﻮﺏ ﺑﻮﺩﻥ‪،‬‬ ‫* ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺍﻧﻔﺎﻝ‪ /‬ﺁﻳﻪ ‪53‬‬ ‫** ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻓﺼﻠﺖ‪ /‬ﺁﻳﻪ ‪30‬‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﺩﺭﻭﻧﻰ ‪95‬‬

‫ﻓﺮﺷــﺘﮕﺎﻥ ﺧﺪﺍ ﺑﺮ ﺍﻧﺴﺎﻥ ﻧﺎﺯﻝ ﻧﻤﻰﺷــﻮﻧﺪ‪ ،‬ﻧﻮﺭ ﻫﺪﺍﻳﺖ ﻭ ﺩﺳﺖ ﻛﻤﻚ ﺍﻟﻬﻰ ﺑﻪ ﺳﻮﻯ ﺍﻧﺴﺎﻥ ﺩﺭﺍﺯ‬ ‫ﻧﻤﻰﺷﻮﺩ ﻭ ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﺮﺗﺒﺔ ﻋﺒﺎﺩ ﺍﻟﺼﺎﻟﺤﻴﻦ ﻧﻤﻰﺭﺳﺪ‪ .‬ﺑﺎﻳﺪ ﺍﻳﻦ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺩ ﻭ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺑﺎﻗﻰ ﻣﺎﻧﺪ؛‬ ‫ﺛﻢ ﺍﺳــﺘﻘﺎﻣﻮﺍ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﺪ ﺍﻳﻦ ﺍﺳﺘﻘﺎﻣﺖ ﺑﻪﻭﺟﻮﺩ ﺁﻳﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﻪﻃﻮﺭ ﺩﺍﺋﻢ ﻣﺮﺍﻗﺒﺖ ﻛﻨﻴﺪ ﻛﻪ ﺍﻳﻦ ﺑﺎﺭ‬ ‫ﻣﺒﻨﺎﻯ ﻣﻌﻨﻮﻳﺖ ﺍﺯ ﺳﻄﺢ ﻻﺯﻡ ﭘﺎﻳﻴﻦ ﻧﻴﻔﺘﺪ‪.‬‬

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‫ﺳـﺎﻳﺶ‬ ‫ﺣـﺎﻝ ﻣﻰﺧﻮﺍﻫﻴـﻢ ﺑﺒﻴﻨﻴﻢ ﭼﻪﻛﺎﺭ ﻣﻰﺷـﻮﺩ ﻛﺮﺩ ﻛﻪ ﺍﻳﻦ ﺳـﺎﻳﻴﺪﮔﻰ ﻣﺘﻮﻗﻒ ﻭ ﺍﻳﻦ ﺣﺎﻟﺖ‬ ‫ِ‬ ‫ﺭﻭﺯﺍﻓﺰﻭﻥ ﻛﻢ ﺷـﻮﺩ؟ ﺍﺯ ﺷـﻤﺎ ﻣﻰﺧﻮﺍﻫﻴﻢ ﻛﻪ ﺑﺮﺍﻯ ﻣﺎ ﺑﻴﺎﻥ ﻭ ﺭﻭﺷﻦ ﻛﻨﻴﺪ ﻛﻪ ﻭﺍﻗﻌﺎً ﭼﻪﻛﺎﺭ ﻛﻨﻴﻢ؟‬ ‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺳﺎﻳﺸـﻰ ﻛﻪ ﮔﺮﻳﺒﺎﻥﮔﻴﺮ ﺟﺒﻬﺔ ﻣﺬﻛﻮﺭ ﺷـﺪﻩ ﺍﺳﺖ‪ ،‬ﻋﻮﺍﻣﻠﻰ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺷﻤﺎ ﭼﻨﺪ ﺳﺎﻋﺖ‬ ‫ﺑﻨﺸﻴﻨﻴﺪ ﻭ ﻓﻜﺮ ﻭ ﻣﺸﻮﺭﺕ ﻛﻨﻴﺪ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ ﻓﻬﺮﺳﺘﻰ ﺑﻨﻮﻳﺴﻴﺪ ﻭ ﺩﺭ ﺁﻥ ﺑﻴﺴﺖ ﻋﺎﻣﻞ ﺍﺯ ﻋﻮﺍﻣﻞ‬ ‫ﺳﺎﻳﺶ ﻧﻴﺮﻭﻫﺎﻯ ﺧﻮﺩﻯ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ‪ .‬ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﻮﺍﺭﺩﻯ ﺍﺯ ﺍﻳﻦ ﻓﻬﺮﺳﺖ‪ ،‬ﺩﺭﺳﺖ ﻭ ﻣﻮﺍﺭﺩﻱ ﻫﻢ‬ ‫ﻧﺎﺩﺭﺳﺖ ﺑﺎﺷﺪ‪ .‬ﺧﻮﺩ ﺑﻨﺪﻩ ﻣﻰﺧﻮﺍﻫﻢ ﺑﻪ ﭼﻨﺪ ﻋﺎﻣﻞ ﻛﻪ ﺣ ّﻘﺎً ﻭ ﺣﻘﻴﻘﺘﺎً ﺑﺎﻋﺚ ﺳﺎﻳﺶ ﺩﺭ ﺍﻳﻦ ﺟﺒﻬﻪ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺷﺎﺭﻩ ﻛﻨﻢ‪.‬‬ ‫ﻳﻜﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺳـﺎﻳﺶ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‪ ،‬ﺍﻳﻦ ﺍﺳـﺖ ﻛﻪ ﻣﺴﺆﻭﻟﻴﻦ ﺧﻮﺩﻯ ﻓﺮﻫﻨﮓ‪ ،‬ﻣﺎﻧﻨﺪ ﻭﺯﺍﺭﺕ‬ ‫ﺍﺭﺷـﺎﺩ ﻭ ﺑﻌﻀـﻰ ﺩﺳـﺘﮕﺎﻩﻫﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﺑـﻪ ﺁﻥ ﻛﻢﺗﻮﺟﻬﻰ ﻛﺮﺩﻧـﺪ‪ .‬ﺍﺯ ﺍﺑﺘﺪﺍ ﻛـﻪ ﻭﺯﺍﺭﺕ ﻓﺮﻫﻨﮓ ﻭ‬ ‫ﺍﺭﺷـﺎﺩ ﺍﺳﻼﻣﻰ ﺗﺸـﻜﻴﻞ ﺷﺪ‪ ،‬ﺑﺎﻳﺴـﺘﻰ ﺩﻓﺘﺮ ﮔﺰﻳﻨﺶ ﺩﺍﻳﺮ ﻣﻰﻛﺮﺩ ﻭ ﺑﻪ ﺳـﺮﺍﻍ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﻫﻞ‬ ‫ﻧﻮﻳﺴـﻨﺪﮔﻰ‪ ،‬ﺷﻌﺮ‪ ،‬ﻓﻴﻠﻢﺳﺎﺯﻯ‪ ،‬ﻣﻮﺳﻴﻘﻰ ﺣﻼﻝ ﻭ ﺩﻳﮕﺮ ﺭﺷـﺘﻪﻫﺎﻯ ﻫﻨﺮﻯ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻰﺭﻓﺖ‪ .‬ﺣﺘﻰ‬

‫ﻳﻜﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺳــﺎﻳﺶ ﺩﺭ‬ ‫ﺟﺒﻬﺔ ﺧــﻮﺩﻯ‪ ،‬ﻋﺪﻡ ﺗﻮﺟﻪ‬ ‫ﻣﺴــﺌﻮﻟﻴﻦ ﺑــﻪ ﮔﺰﻳﻨــﺶ ﻭ‬ ‫ﺷﻨﺎﺳﺎﻳﻰ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﺑﻮﺩ‪.‬‬

‫ﺑﻪ ﺳـﺮﺍﻍ ﻛﺴـﺎﻧﻰ ﻣﻰﺭﻓﺖ ﻛﻪ ﺻـﺪﺍﻯ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨﺪﮔﻰ ﺩﺍﺷـﺘﻨﺪ‪ .‬ﺑﻨـﺪﻩ ﮔﺎﻫﻰ ﺍﻭﻗﺎﺕ ﻛﻪ‬ ‫ﻣﻰﺑﻴﻨﻢ ﻧﻮﺟﻮﺍﻧﻰ ﺭﺍ ﺑﻪ ﺗﻠﻮﻳﺰﻳﻮﻥ ﻣﻰﺁﻭﺭﻧﺪ ﻛﻪ ﺍﺯ ﺻﺪﺍﻯ ﺧﻮﺑﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳـﺖ‪ ،‬ﺩﻟﻢ ﻣﻰﻟﺮﺯﺩ ﻛﻪ‬ ‫ﺁﻳﺎ ﺑﻨﺎﺳﺖ ﺍﻳﻦ ﻧﻮﺟﻮﺍﻥ‪ ،‬ﻓﺮﺩﺍ‪ ،‬ﭘﺲ ﻓﺮﺩﺍ ﺧﻮﺍﻧﻨﺪﺓ ﺧﻮﺏ ﺟﺒﻬﺔ ﻣﺴﺘﻀﻌﻔﻴﻦ ﻭ ﺟﺒﻬﺔ ﺣﻖ ﺷﻮﺩ‪ ،‬ﻳﺎ‬ ‫ﻗﺮﺍﺭ ﺍﺳـﺖ ﺑﻪ ﺧﻮﺩ ﻭ ﻣﺎﺩﺭ ﻭ ﭘﺪﺭﺵ ﭘﻮﻟﻰ ﺑﺪﻫﻨﺪ‪ ،‬ﺑﻌﺪ ﻫﻢ ﺑﺒﺮﻧﺪﺵ ﻭ ﻳﻚ ﺍﺳـﺘﻮﺩﻳﻮﻯ ﻣﺠﺎﻧﻰ ﭘﺮ‬ ‫ﺯﺭﻕ ﻭ ﺑﺮﻕ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﻳﻜﻰ ﺩﻳﮕﺮ ﺑﺮ ﺧﻴﻞ ﺁﺩﻡﻫﺎﻯ ﻧﺎﺑﺎﺏ ﺍﺿﺎﻓﻪ ﻛﻨﻨﺪ‪.‬‬ ‫ﻛﻨﻨﺪﮔﺎﻥ ﺩﺍﺭﺍﻯ ﺍﺳﺘﻌﺪﺍﺩ ﻫﻨﺮﻯ‬ ‫ﺩﺍﻳﺮﻛﺮﺩﻥ ﭼﻨﺎﻥ ﺩﻓﺘﺮ ﮔﺰﻳﻨﺸﻰ ﺩﺭ ﻭﺯﺍﺭﺕ ﺍﺭﺷﺎﺩ ﻻﺯﻡ ﺑﻮﺩ ﺗﺎ ﻣﺮﺍﺟﻌﻪ‬ ‫ِ‬ ‫ﺭﺍ ﺟﺬﺏ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﻳﺎ ﺣﺘﻰ ﺑﻪ ﺳﺮﺍﻏﺸـﺎﻥ ﻣﻰﺭﻓﺘﻨﺪ‪ .‬ﺍﮔﺮ ﭼﻨﻴﻦ ﻣﻰﺷـﺪ‪ ،‬ﻭﺯﺍﺭﺕ ﺍﺭﺷﺎﺩ ﺭﺍ ﻛﻪ ﮔﺎﻫﻰ‬ ‫ﻻﻧﺔ ﻣﺮﺍﻛﺰ ﻓﺴﺎﺩ ﻓﺮﻫﻨﮓ ﮔﺬﺷﺘﻪ ﺑﻮﺩ‪ ،‬ﺑﻪﺗﺪﺭﻳﺞ ﻭ ﺑﻪ ﻣﺮﻭﺭ ﺍﺳﺘﺤﺎﻟﻪ ﻭ ﺗﺒﺪﻳﻞ ﺑﻪ ﻣﺮﻛﺰﻯ ﺑﺮﺍﻯ ﺍﻧﻘﻼﺏ‬ ‫ﻭ ﺍﺳـﻼﻡ ﻭ ﺧﺪﺍ ﻭ ﺣﻖ ﻭ ﺁﺯﺍﺩﮔﻰ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻣﺴـﻠﻤﺎً ﭘﺲ ﺍﺯ ﮔﺬﺷﺖ ﺩﻩ ﺳﺎﻝ‪ ،‬ﻣﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﺩﺭ ﻫﻤﺔ‬ ‫ﺭﺷﺘﻪﻫﺎﻯ ﻫﻨﺮﻯ‪ ،‬ﺷﺨﺼﻴﺖﻫﺎﻯ ﻋﻈﻴﻤﻰ ﺭﺍ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪ ﻭ ﻣﻌﺮﻓﻰ ﻛﻨﻨﺪ‪ .‬ﺍﻣﺎ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﻧﻜﺮﺩﻧﺪ‪.‬‬ ‫ﺣﺎﻝ ﻣﻘﺼﺮ ﭼﻪ ﻛﺴـﻰ ﺍﺳـﺖ؟ ﻣﺎ ﻛﻪ ﺍﻳﻨﺠﺎ ﻗﺎﺿﻰ ﻧﻴﺴـﺘﻴﻢ‪ .‬ﺑﺎ ﻣﻘﺼﺮﻳﻦ ﺑﺎﻳﺪ ﭼـﻪﻛﺎﺭ ﻛﻨﻴﻢ؟ ﻣﺎ ﻛﻪ‬ ‫ﺩﺍﺩﺳﺘﺎﻥ ﻧﻴﺴﺘﻴﻢ‪ .‬ﻓﻌ ً‬ ‫ﻼ ﻣﻰﺧﻮﺍﻫﻴﻢ ﻭﺻﻒﺍﻟﺤﺎﻝ ﻛﻨﻴﻢ ﻭ ﺑﺒﻴﻨﻴﻢ ﺍﺯ ﺣﺎﻻ ﺑﻪ ﺑﻌﺪ ﺑﺎﻳﺪ ﭼﻪﻛﺎﺭ ﻛﺮﺩ‪.‬‬ ‫ﻣﺴـﻠﻤﺎً ﻭﻗﺘﻰ ﻳـﻚ ﻣﺮﻛ ِﺰ ﺩﺍﺭﺍﻯ ﻗﺪﺭﺕ ﻭ ﺍﻣﻜﺎﻧﺎﺕ‪ ،‬ﺑﻪ ﺟﺬﺏ ﺍﺳـﺘﻌﺪﺍﺩﻫﺎ ﻧﭙﺮﺩﺍﺯﺩ‪ ،‬ﺍﺳـﺘﻌﺪﺍﺩﻫﺎﻯ‬ ‫ﺳـﺮﮔﺮﺩﺍﻥ ﻭ ﻳﺎ ﺣﺘﻰ ﻏﻴﺮﺳـﺮﮔﺮﺩﺍﻥ‪ ،‬ﺩﭼﺎﺭ ﺿﻌﻒﻫﺎﻳﻰ ﺧﻮﺍﻫﻨﺪ ﺷـﺪ ﻛﻪ ﺁﻥ ﺿﻌﻒﻫﺎ ﺑﻪ ﺳﺎﻳﺶ‬ ‫ﻭ ﺭﻳﺰﺵ ﻣﻨﺘﻬﻰ ﻣﻰﺷـﻮﺩ‪ .‬ﻣﻦ ﺧﻮﺩ ﻧﺎﻇﺮ ﺑﻮﺩﻡ ﻭ ﻣﻰﺩﻳﺪﻡ ﻛﻪ ﻣﺴـﺆﻭﻟﻴﻦ ﻭﺯﺍﺭﺕ ﺍﺭﺷﺎﺩ‪ ،‬ﻏﺎﻟﺒﺎً ﺑﻪ‬

‫ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﺳﺮﮔﺮﺩﺍﻥ ﺩﭼﺎﺭ‬ ‫ﺿﻌﻒﻫﺎﻳﻰ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻛﻪ‬ ‫ﺁﻥ ﺿﻌﻒﻫــﺎ ﺑﻪ ﺳــﺎﻳﺶ ﻭ‬ ‫ﺭﻳﺰﺵ ﻣﻨﺘﻬﻰ ﻣﻰﺷﻮﺩ‪.‬‬


‫‪ 96‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻫﻤﺎﻥ ﻗﺪﻳﻤﻲﻫﺎ ﭼﺸـﻢ ﻣﻰﺩﻭﺧﺘﻨﺪ‪ .‬ﻛﺴﻰﻛﻪ ﻫﻴﻜﻠﺶ ﺩﺭﺷـﺖﺗﺮ ﻭ ﻇﺎﻫﺮﺵ ﭼﺸﻢﮔﻴﺮﺗﺮ ﺍﺳﺖ‪،‬‬ ‫ﭼﮕﻮﻧﻪ ﻋﻮﺍﻡ ﺭﺍ ﺟﺬﺏ ﻣﻰﻛﻨﺪ؟ ﺁﻧﻬﺎ ﻫﻢ ﺑﻪ ﻫﻤﻴﻦ ﺣﺎﻟﺖ ﻋﻮﺍﻣﺎﻧﻪ‪ ،‬ﭘﻴﻮﺳـﺘﻪ ﺑﻪ ﻧﺎﻡ ﻭ ﻧﺸـﺎﻥﺩﺍﺭﻫﺎ‬ ‫ﻧﮕﺎﻩ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﮔﺎﻫﻰ ﻫﻢ ﻧﻪ ﻫﻮﺷـﻤﻨﺪﺍﻧﻪ ﻛﻪ ﻧﺎﺷـﻴﺎﻧﻪ‪ ،‬ﺑﻪ ﺳﺮﺍﻏﺸﺎﻥ ﻣﻰﺭﻓﺘﻨﺪ‪ .‬ﻭ ﭼﻨﻴﻦ ﺑﻮﺩ ﻛﻪ‬ ‫ﺍﻳﻦ ﺳﺒﺰﻩﻫﺎﻯ ﻧﻮ ﺩﻣﻴﺪﻩ‪ ،‬ﺍﻳﻦ ﻧﻬﺎﻝﻫﺎﻯ ﻧﻮ ﺭﺳﺘﻪ ﻭ ﺍﻳﻦ ﺟﺴﺖﻫﺎﻯ* ﭘﺎﻯ ﺩﺭﺧﺖ ﭘﻴﺮ ﺭﺍ ﻛﻪ ﺧﻮﻥ‬ ‫ﺟﻮﺍﻧﻰ ﺩﺭ ﺭگﻫﺎ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻨﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺳﺎﻳﺶ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‪ ،‬ﺍﻳﻦ ﺑﻮﺩ‪.‬‬ ‫ﻋﺎﻣﻞﺩﻳﮕﺮﺳﺎﻳﺶ‪ ،‬ﺧﻮﺩﺑﺎﺧﺘﮕﻰ‬ ‫ﻋﻨﺎﺻﺮ ﺟﺒﻬــﺔ ﺧــﻮﺩﻯ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺷﺨﺼﻴﺖﻫﺎﻯ ﺟﺒﻬﺔ‬ ‫ﺩﺷﻤﻦ ﺑﻮﺩ‪.‬‬

‫ﺍﻣﺎ ﻋﺎﻣﻞ ﺩﻳﮕﺮ‪ ،‬ﺧﻮﺩﺑﺎﺧﺘﮕﻰ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﺩﺭ ﻣﻘﺎﺑﻞ ﺷﺨﺼﻴﺖﻫﺎﻯ ﺟﺒﻬﺔ ﺩﺷﻤﻦ ﺑﻪ ﺧﺎﻃﺮ‬ ‫ﺍﺣﺴﺎﺱ ﺑﺮﺗﺮﻯ ﺻﻨﻔﻰ ﺁﻥ ﺷﺨﺼﻴﺖﻫﺎ ﺑﺮ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻗﺎﺑﻞ ﺍﻧﻜﺎﺭ ﻧﻴﺴﺖ‪ .‬ﻣﺜ ً‬ ‫ﻼ‬ ‫ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﻭﻗﺘﻰ ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﺍﻳﻦ ﺟﺒﻬﻪ‪ ،‬ﺩﺭ ﺭﺷـﺘﻪﺍﻯ ﺍﺯ ﻫﻨﺮ‪ ،‬ﺳـﺮﺍﻓﺮﺍﺯ ﻭ ﺑﻰﺍﻋﺘﻨﺎ ﻣﻘﺪﺍﺭﻯ‬ ‫ﭘﻴﺶ ﻣﻰﺭﻓﺖ ﻭ ﺑﻌﺪ ﺩﺭ ﺟﺎﻳﻰ ﺍﺣﺴﺎﺱ ﺧﺴﺘﮕﻰ ﻣﻰﻛﺮﺩ ﻭ ﻣﻰﺧﻮﺍﺳﺖ ﻟﺤﻈﻪﺍﻯ ﺑﺎﻳﺴﺘﺪ ﻭ ﻧﻔﺲ‬ ‫ﺗﺎﺯﻩ ﻛﻨﺪ‪ ،‬ﺗﺎ ﭼﺸـﻤﺶ ﺑﻪ ﻫﻨﺮﻣﻨﺪ ﺭﺷـﺘﺔ ﺧﻮﺩﺵ ﺩﺭ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﻣﻰﺍﻓﺘﺎﺩ‪ ،‬ﻣﺮﻋﻮﺏ ﺍﻭ ﻣﻰﺷـﺪ‪.‬‬ ‫ﺍﺻ ً‬ ‫ﻼ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥﻃﺮﻑ ﺍﺣﺴﺎﺱ ﻣﺮﻋﻮﺑﻴﺖ ﺩﺍﺷﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻣﺮﻋﻮﺑﻴﺖ‪ ،‬ﮔﺎﻫﻰ ﻣﺮﻋﻮﺑﻴﺖ ﺻﺮﻑ‬

‫ﻣﻤﻜﻦ ﺍﺳــﺖ ﻛــﻪ ﻫﻨﺮﻣﻨﺪ‬ ‫ﺟﺒﻬــﺔ ﻣﻘﺎﺑﻞ ﻫﻨﺮﺵ ﺑﺎﻻﺗﺮ‬ ‫ﺑﺎﺷــﺪ‪ ،‬ﺍﻣــﺎ ﺷــﺨﺼﻴﺘﺶ‬ ‫ﻛﻮﭼﻜﺘﺮ ﺍﺯ ﺷﺨﺼﻴﺖ ﺍﻭﺳﺖ‬ ‫ﻛﻪ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﺍﺳﺖ‪.‬‬

‫ﻭ ﮔﺎﻫﻰ ﺗﺄﺛّﺮ ﻭ ﺍﻧﺠﺬﺍﺏ ﺍﺯ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﺑﻮﺩ‪ .‬ﺑﻨﺪﻩ ﺩﺭ ﻣﻮﺍﺭﺩ ﺯﻳﺎﺩﻯ ﺩﻳﺪﻡ ﻛﻪ ﻫﻨﺮﻣﻨﺪ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‪،‬‬ ‫ﺑﻪ ﻫﻨﺮﻣﻨﺪ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺑﻪ ﭼﺸـﻤﻰ ﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ ﻛﻪ ﮔﻮﻳﻰ ﺁﻥ ﻫﻨﺮﻣﻨﺪ ﺑﺰﺭگ ﺍﺳـﺖ‪ .‬ﺩﻳﮕﺮ ﺍﻳﻦ ﺭﺍ‬ ‫ﻧﻤﻰﺩﺍﻧﺴﺖ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﻫﻨﺮﻣﻨﺪ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ‪ ،‬ﻫﻨﺮﺵ ﺑﺎﻻﺗﺮ ﺑﺎﺷﺪ‪ ،‬ﺍﻣﺎ ﺷﺨﺼﻴﺘﺶ ﻛﻮﭼﻚﺗﺮ‬ ‫ﺍﺯ ﺷﺨﺼﻴﺖ ﺍﻭﺳﺖ ﻛﻪ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﺍﺳﺖ‪ .‬ﻧﻤﻰﺩﺍﻧﺴﺖ ﻛﻪ ﻫﻨﺮﻣﻨﺪ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ‪ ،‬ﺍﺯ ﺷﺠﺎﻋﺖ‪،‬‬ ‫ﺁﺯﺍﺩﮔﻰ ﻭ ﻫﻤﺘﻰ ﻛﻪ ﺍﻭ ﺩﺍﺭﺩ ﺑﻰﺑﻬﺮﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺤﻴﻂ ﺑﺎﺯ ﭘﺮﻭﺭﺵ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻧﻤﻰﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻭ‬ ‫ﻫﻤﺎﻥ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺭﻭﻯ ﭘﺎﻫﺎﻯ ﻧﻮﻛﺮﺍﻥ ﺷﺎﻩ ﻭ ﻓﺮﺡ ﺍﻓﺘﺎﺩﻩ ﻭ ﻛﻔﺶ ﺁﻧﻬﺎ ﺭﺍ ﺑﻮﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺲ‬ ‫ﭼﻪ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ﻟﻘﺐ ﺑﺎ ﻃﻨﻄﻨﺔ** ﺍﺳﺘﺎﺩ‪ ،‬ﭼﻪ ﺍﺭﺯﺷﻰ ﺩﺍﺭﺩ ﻭ ﻣﮕﺮ ﻣﻰﺗﻮﺍﻧﺪ ﻭﺍﻗﻌﻴﺖ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﺪ؟!‬ ‫ﻳﻚﻭﻗـﺖ ﻋـﺪﻩﺍﻯ ﺍﺯ ﺁﻗﺎﻳﺎﻥ ﺍﺩﺑﺎ ﺑـﻪ ﺍﻳﻨﺠﺎ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﻦ ﺧﺎﻃﺮﻩﺍﻯ ﺭﺍ ﻛـﻪ ﺑﻪ ﻳﺎﺩﻡ ﺁﻣﺪﻩ ﺑﻮﺩ‪،‬‬ ‫ﺑﺮﺍﻳﺸـﺎﻥ ﺗﻌﺮﻳﻒ ﻛﺮﺩﻡ‪ .‬ﻣﻀﻤﻮﻥ ﺣﺮﻓﻢ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﮔﻔﺘﻢ؛ ﻣﻦ ﺑﺰﺭگ ﺍﻳﻦ ﺍﺳـﺎﺗﻴﺪ ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ‬ ‫ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺭﺍ ﺩﻳﺪﻡ ﻛﻪ ﺭﻭﻯ ﭘﺎﻯ ﺷﺎﻩ ﺍﻓﺘﺎﺩ ﻭ ﻛﻔﺶ ﺍﻭ ﺭﺍ ﺑﻮﺳﻴﺪ! ﺍﻳﻦ ﺭﺍ ﻛﻪ ﻣﻰﮔﻮﻳﻢ ﺩﻳﺪﻡ‪ ،‬ﻧﻪ‬ ‫ﺍﻳﻨﻜﻪ ﺧﻮﺩﻡ ﺑﻪ ﻋﻴﻨﻪ ﺩﻳﺪﻩ ﺑﺎﺷـﻢ؛ ﺑﻠﻜﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻭ ﻋﻠﻰﻣﺮﺋﻰ ﻭ ﻣﺴـﻤﻊ ﻣﺎ ﻭﺍﻗﻊ ﺷـﺪ‪ .‬ﺁﺭﻯ؛ ﺑﻪ‬ ‫ﻣﻨﺎﺳﺒﺘﻰ‪ ،‬ﺍﺳﺎﺗﻴﺪ ﻭ ﺭﺅﺳﺎﻯ ﺩﺍﻧﺸﻜﺪﻩﻫﺎﻯ ﺁﻥﺭﻭﺯﮔﺎﺭ ﺩﺭ ﺻﻒ ﺳﻼﻡ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩﻩﺍﻧﺪ ﻛﻪ ﺁﻥ ﻓﺮﺩ‪،‬‬ ‫ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺗﺤﻘﻴﻖ ﻭ ﻛﺘﺎﺏ ﻭ ﺍﺳﻢ ﻭ ﺭﺳﻢ‪ ،‬ﺭﻭﻯ ﭘﺎﻯ ﺷﺎﻩ ﺍﻓﺘﺎﺩ‪ .‬ﻣﺪﺗﻰ ﺍﺯ ﺍﻳﻦ ﺭﺳﻮﺍﻳﻰ ﮔﺬﺷﺘﻪ ﺑﻮﺩ‬ ‫ﻛﻪ ﻳﻚ ﺭﻭﺯ ﺑﻪ ﺍﻭ ﮔﻔﺘﻢ؛ ﺍﺳـﺘﺎﺩ! ﺍﻳﻦ ﭼﻪ ﻛﺎﺭﻯ ﺑﻮﺩ ﺷـﻤﺎ ﻛﺮﺩﻳﺪ؟! ﺍﻳﻦ ﻣﺮﺩﻙ ﺑﻰﺳﻮﺍﺩ ﻛﻴﺴﺖ ﻛﻪ‬ ‫ﺭﻭﻯ ﭘﺎﻳﺶ ﺍﻓﺘﺎﺩﻳﺪ؟! ﮔﻔﺖ؛ ﻫﻴﺒﺖ ﺳﻠﻄﺎﻧﻰ‪ ،‬ﻣﺮﺍ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﻋﺬﺭﺵ ﺑﻮﺩ!‬ ‫ﺑﻪ ﺁﻥ ﺁﻗﺎﻳﺎﻥ ﺍﺩﺑﺎ ﮔﻔﺘﻢ؛ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﻏﻴﺮﺧﻮﺩﻯ‪ ،‬ﻛﺴـﺎﻧﻰ ﻫﺴـﺘﻨﺪ ﻛﻪ ﺭﻳﻴﺴﺸـﺎﻥ ﭼﻨﺎﻥ ﻓﺮﺩﻯ‬ ‫ﺑﻮﺩ‪ .‬ﺁﻥﻭﻗﺖ ﺷـﻤﺎ ﻣﻰﺧﻮﺍﻫﻴﺪ ﻣﻦ ﻛﻪ ﺩﻝﺑﺎﺧﺘﺔ ﺍﻧﻘﻼﺑﻢ‪ ،‬ﺑﺮﺍﻯ ﻛﺴـﻰﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻥ ﺑﺖ‪ ،‬ﺁﻥﻃﻮﺭ‬ ‫* ﺩﺭ ﺟﻨﮕﻞﺷﻨﺎﺳﻰ ﺑﻪ ﺟﻮﺍﻧﻪﻫﺎﻳﻰ ﻛﻪ ﺭﻭﻯ ﺭﻳﺸﻪ ﺩﺭﺧﺖﻫﺎ ﻭ ﺩﺭﺧﺘﭽﻪﻫﺎ ﻣﻰﺭﻭﻳﺪ‪ ،‬ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺭﺍ ﺭﻳﺸﻪﺟﻮﺵ ﻧﻴﺰ ﮔﻮﻳﻨﺪ‪.‬‬ ‫** ﺁﻭﺍﺯﻩ‪ ،‬ﺷﻮﻛﺖ ﻭ ﺟﺎﻩ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﺩﺭﻭﻧﻰ ‪97‬‬ ‫ﺟﺒﻬﻪ ﺑﺮ ﺯﻣﻴﻦ ﻣﻰﺳـﺎﻳﻴﺪ ـﺑﺘﻰ ﻛﻪ ﻣﺎ ﺁﻥ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﺧﻮﺩﻣﺎﻥ ﺷﻜﺴﺘﻴﻢـ ﺍﻧﺪﻙ ﺍﺭﺯﺵ ﻭ ﺣﺮﻣﺘﻰ‬ ‫ﻗﺎﺋﻞ ﺑﺎﺷـﻢ؟! ﻣﻌﻠﻮﻡ ﺍﺳـﺖ ﻛﻪ ﻗﺎﺋﻞ ﻧﻴﺴـﺘﻢ‪ .‬ﻫﻨﺮﻣﻨﺪﺍﻥ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻛﻪ ﻣﺮﻋﻮﺏ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ‬ ‫ﻏﻴﺮﺧﻮﺩﻯ ﻣﻰﺷـﺪﻧﺪ‪ ،‬ﻏﺎﻟﺒﺎً ﻧﻤﻰﺩﺍﻧﺴـﺘﻨﺪ ﺁﻧﻬﺎ ﻛﻰﺍﻧـﺪ ﻭ ﭼﻪﻛﺎﺭﻩﺍﻧﺪ‪ .‬ﻧﻤﻰﺩﺍﻧﺴـﺘﻨﺪ ﺁﻧﻬﺎ ﻫﻤﺎﻥ‬ ‫ﻛﺴـﺎﻧﻰ ﻫﺴـﺘﻨﺪ ﻛﻪ ﻣﻨّﺖﻛﺸـﻰ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﭘـﻮﻝ ﻣﻰﮔﺮﻓﺘﻨﺪ‪ ،‬ﺗـﺎ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻪ ﻓـﻼﻥ ﻗﻬﻮﻩﺧﺎﻧﺔ‬

‫ﻫﻨﺮﻣﻨــﺪﺍﻥ ﺟﺒﻬــﺔ ﺧﻮﺩﻯ‬ ‫ﻛﻪ ﻣﺮﻋــﻮﺏ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ‬ ‫ﻏﻴﺮ ﺧﻮﺩﻯ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﻏﺎﻟﺒ ًﺎ‬ ‫ﻧﻤﻰﺩﺍﻧﺴــﺘﻨﺪ ﺁﻧﻬﺎ ﻛﻰﺍﻧﺪ ﻭ‬ ‫ﭼﻪﻛﺎﺭﻩﺍﻧﺪ‪.‬‬

‫ﺭﻭﺷـﻨﻔﻜﺮﻯ ﺑﺮﻭﻧـﺪ ﻭ ﺗﺎ ﺳـﺎﻋﺖ ﺩﻭﻯ ﺑﺎﻣﺪﺍﺩ ﻋﺮﻕ ﺑﺨﻮﺭﻧـﺪ! ﺩﺭ ﻳﻜـﻰ ﺍﺯ ﺧﻴﺎﺑﺎﻥﻫﺎﻯ ﺗﻬﺮﺍﻥ‬ ‫ﺑﻪ ﺷـﺎﻋﺮﻯ ﻣﺪﻋﻰ ـﻫﻢ ﻣﺪﻋﻰ ﺷـﻌﺮ ﻭ ﻫﻢ ﻣﺪﻋﻰ ﺁﺯﺍﺩﺍﻧﺪﻳﺸـﻰ ﻭ ﺭﻭﺷﻨﻔﻜﺮﻯـ ﺧﺎﻧﻪﺍﻯ ﺩﺍﺩﻧﺪ‬ ‫ﻭ ﺍﻭ ﺩﺭ ﺁﻥ ﺧﺎﻧـﻪ ﺍﻗﺎﻣـﺖ ﮔﺰﻳـﺪ‪ .‬ﺍﺟـﺎﺯﻩ ﻫﻢ ﺩﺍﺩﻧﺪ ﻣﻨﻘـﻞ ﺗﺮﻳﺎﻛﺶ ﺭﻭ ﺑﺎﺷـﺪ؛ ﺍﻭ ﺑﻪﻛﻠﻰ ﺍﺯ ﻫﻤﺔ‬ ‫ﺁﺭﻣﺎﻥﻫﺎﻳﺶ ﭼﺸـﻢ ﭘﻮﺷـﻴﺪ! ﻋﻨﺎﺻﺮﻯ ﭼﻨﻴﻦ‪ ،‬ﺩﺭ ﻫﻤﻴﻦ ﺷـﻬﺮ ﺗﻬﺮﺍﻥ‪ ،‬ﺣﺎﺿﺮ ﺑﻮﺩﻧﺪ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﻛﺴـﻰﻛﻪ ﺑﺎ ﺭﺋﻴﺲ ﺩﻓﺘﺮ ﻓﻼﻥ ﺷـﺨﺼﻴﺖ ﻭﺍﺑﺴـﺘﻪ ﺑﻪ ﺩﺭﺑﺎﺭ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷـﺖ‪ ،‬ﺗﺎ ﻛﻤﺮ ﺧﻢ ﺷﻮﻧﺪ؛‬ ‫ﺑـﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺑﻪ ﻓﻼﻥ ﺳـﻔﺮ ﺗﺤﻘﻴﻘﻰ ﻭ ﻋﻠﻤﻰ ﺍﻋﺰﺍﻣﺸـﺎﻥ ﻛﻨﻨﺪ‪ ،‬ﻳﺎ ﺑـﻪ ﺁﻧﻬﺎ ﻓﻼﻥ ﺑﻮﺭﺱ ﻭ ﻓﻼﻥ‬ ‫ﺍﻣﺘﻴﺎﺯ ﺭﺍ ﺑﺪﻫﻨﺪ ﻭ ﻳﺎ ﺍﮔﺮ ﺩﺭ ﺟﻴﺒﺸـﺎﻥ ﺗﺮﻳﺎﻙ ﺩﻳﺪﻧﺪ‪ ،‬ﺑﻪ ﺯﻧﺪﺍﻥ ﻧﺒﺮﻧﺪﺷـﺎﻥ!‬ ‫ﻋﻨﺎﺻـﺮ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ‪ ،‬ﭼﻨﻴﻦ ﺁﺩﻡﻫﺎﻳﻰ ﻫﺴـﺘﻨﺪ‪ .‬ﺁﻥ ﺟﻮﺍﻧﻰ ﻛﻪ ﻭﺳـﻂ ﻣﻴﺪﺍﻥ ﺍﻳﺴـﺘﺎﺩﻩ‪ ،‬ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﺷﻴﻄﺎﻥ ﺑﺰﺭگ ﺻﻼﻯ ﻣﺮﺩﻯ ﻭ ﻣﺮﺩﺍﻧﮕﻰ ﺳﺮﺩﺍﺩﻩ ﻭ ﺍﺻ ً‬ ‫ﻼ ﻧﻈﺎﻡ ﺟﻬﺎﻧﻰ ﺭﺍ ﺑﻪ ﻣﺤﺎﻛﻤﻪ ﻛﺸﻴﺪﻩ ﺍﺳﺖ‬ ‫ﻭ ﻫﻤﺔ ﺩﻧﻴﺎ ﺭﻭﻯ ﺍﻭ ﺣﺴـﺎﺏ ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﻭ ﻣﻰﺗﺮﺳـﻨﺪ‪ ،‬ﭼﺮﺍ ﺑﺎﻳﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺩﻣﻰ ﻛﻪ ﮔﻴﺮﻡ ﻫﻨﺮﺵ‬ ‫ﺍﺯ ﺍﻭ ﺑﺎﻻﺗﺮ ﺍﺳـﺖ‪ ،‬ﺍﻣﺎ ﺷـﺨﺼﻴﺖ ﺍﻧﺴـﺎﻧﻰﺍﺵ ﻳﻚﺻﺪﻡ ﺍﻭ ﻧﻴﺴـﺖ‪ ،‬ﺍﺣﺴـﺎﺱ ﻣﺮﻋﻮﺑﻴﺖ ﻛﻨﺪ؟!‬ ‫ﻣﺘﺄﺳﻔﺎﻧﻪ ﻧﻤﻰﺷﻨﺎﺧﺘﻨﺪ ﻭ ﺍﺣﺴـﺎﺱ ﻣﺮﻋﻮﺑﻴﺖ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺁﻥﻭﻗﺖ ﺍﺯ ﻣﺮﻋﻮﺏﻛﻨﻨﺪﻩﻫﺎ ﻋﺪﻩﺍﻯ ﻛﻪ‬ ‫ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻧﺪ ﺑﻪ ﺳﻮﺭﺍﺥﻫﺎ ﺧﺰﻳﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺍﻭﺍﻳﻞ ﺣﺘﻰ ﺟﺮﺃﺕ ﻧﻤﻰﻛﺮﺩﻧﺪ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻧﺸﺎﻥ‬ ‫ﺩﻫﻨﺪ! ﺁﻥ ﻋﺪﻩ ﻫﻢ ﻛﻪ ﺩﺭ ﺧﺎﺭﺝ ﺑﻪ ﺳﺮ ﻣﻰﺑﺮﺩﻧﺪ‪ ،‬ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩﺷﺎﻥ ﺑﻪ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﻣﺘﻠﻚ‬ ‫ﻭ ﻟﻴﭽـﺎﺭ ﻣﻰﮔﻔﺘﻨـﺪ؛ ﺁﻥ ﺭﺍ ﻣﺬﻣﺖ ﻣﻰﻛﺮﺩﻧﺪ؛ ﺩﺭ ﺫﻣﺶ ﺷـﻌﺮ ﻣﻰﺳـﺮﻭﺩﻧﺪ ﻭ ﻣﻘﺎﻟﺔ ﺻﺪﺗﺎ ﻳﻚﻏﺎﺯ‬ ‫ﻣﻰﻧﻮﺷـﺘﻨﺪ‪ .‬ﻣﺎﻧﻨﺪ ﺍﻣﺮﻭﺯ ﻫﻴﭻﻛﺲ ﻫﻢ ﺑﻪ ﺣﺮﻑﻫﺎﻯ ﺁﻧﻬﺎ ﺍﻋﺘﻨﺎﻳﻰ ﻧﺪﺍﺷـﺖ‪ .‬ﻣﻦ ﺑﻪ ﺷـﻤﺎ ﻋﺮﺽ‬ ‫ﻛﻨـﻢ‪ ،‬ﻫﻤﻴﻦﻫﺎﻳﻰ ﻛﻪ ﮔﺎﻫﻰ ﺩﺭ ﻣﺠﻼﺕ ﺍﻳﺮﺍﻥ ﺍﺳﻤﺸـﺎﻥ ﺭﺍ ﺑـﺎ ﻋﻈﻤﺖ ﻣﻰﺁﻭﺭﻧﺪ‪ ،‬ﻫﻴﭻ ﺁﺑﺮﻭﻳﻰ ﺩﺭ‬ ‫ﻣﺤﻴﻂﻫـﺎﻯ ﻋﻠﻤﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺩﻧﻴﺎ ﻧﺪﺍﺭﻧﺪ! ﭼﻮﻥ ﻣﺘﺼﺪﻳـﺎﻥ ﻣﺤﻴﻂﻫﺎﻯ ﻣﺬﻛﻮﺭ ﻣﻰﺩﺍﻧﻨﺪ ﻛﻪ ﺍﻳﻨﻬﺎ‬ ‫ﻣﺄﻣﻮﺭ ﻭ ﻧﺎﻥﺧﻮﺭ ﺳـﺎﺯﻣﺎﻥﻫﺎﻯ ﺍﻃﻼﻋﺎﺕ ﻭ ﺍﻣﻨﻴﺖ ﺁﻧﻬﺎﻳﻨﺪ‪ .‬ﺷـﻤﺎ ﻣﻼﺣﻈـﻪ ﻛﻨﻴﺪ؛ ﺍﮔﺮ ﺑﺰﺭگﺗﺮﻳﻦ‬ ‫ﺷـﺨﺼﻴﺖ ﻓﺮﻫﻨﮕﻰ ﺩﻧﻴﺎ‪ ،‬ﺩﺭ ﺯﻣﺎﻥ ﺭژﻳﻢ ﻃﺎﻏﻮﺕ ﺑﻪ ﺍﻳﺮﺍﻥ ﻣﻰﺁﻣﺪ ﻭ ﺑﻌﺪ ﻣﻌﻠﻮﻡ ﻣﻰﺷـﺪ ﻛﻪ ﻭﻯ‬ ‫ﻣﻬﻤﺎﻥ ﺳـﺎﻭﺍﻙ ﺑﻮﺩﻩ ﺍﺳـﺖ‪ ،‬ﻣﻤﻜﻦ ﺑﻮﺩ ﻛﺴـﻰ ﻭﻟﻮ ﻛﺴـﺎﻧﻰ ﻛﻪ ﺧﻮﺩﺷـﺎﻥ ﻫﻢ ﭼﻨﺪﺍﻥ ﻣﻘﺎﺑﻞ ﺑﺎ‬ ‫ﺳـﺎﻭﺍﻙ ﻧﺒﻮﺩﻧﺪ‪ ،‬ﺍﻧﺪﻙ ﺍﺭﺯﺷـﻰ ﺑﺮﺍﻳﺶ ﻗﺎﺋﻞ ﺷـﻮﺩ؟ ﺍﻳﻨﻬﺎ ﺩﺭ ﺩﻧﻴﺎ ﭼﻨﻴﻦ ﻭﺿﻌﻴﺘﻰ ﺩﺍﺭﻧﺪ‪ .‬ﻣﻌﻠﻮﻡ‬ ‫ﺍﺳـﺖ ﻛﻪ ﺍﺯ »ﺳـﻴﺎ«* ﻭ »ﺍﻳﻨﺘﻠﻴﺠﻨﺲﺳـﺮﻭﻳﺲ«** ﭘﻮﻝ ﻣﻰﮔﻴﺮﻧﺪ ﻭ ﻧﻮﻛﺮ ﺁﻧﻬﺎﻳﻨـﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺩﺭ ﺩﻧﻴﺎ‬ ‫ﺁﺑﺮﻭﻳﻰ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﻣﺎ ﻭﻗﺘﻰ ﻧﻮﺑﺖ ﺑﻪ ﻣﺎ‪ ،‬ﺑﻪ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻣﻰﺭﺳﺪ؛ ﺯﺑﺎﻥ ﭘﻴﺪﺍ‬ ‫* ﺁژﺍﻧﺲ ﻣﺮﻛﺰﻯ ﺍﻃﻼﻋﺎﺕ )ﺧﺎﺭﺟﻰ( ﺁﻣﺮﻳﻜﺎ‬ ‫** ﺳﺮﻭﻳﺲ ﺍﻃﻼﻋﺎﺕ ﺍﻧﮕﻠﻴﺲ‬

‫ﻋﻨﺎﺻــﺮ ﺟﺒﻬــﺔ ﻣﻘﺎﺑــﻞ‬ ‫ﺷﺨﺼﻴﺖﻫﺎﻳﻰ ﻫﺴﺘﻨﺪ ﻛﻪ‬ ‫ﺩﺭ ﺩﻧﻴﺎ ﻫﻢ ﺁﺑﺮﻭﻳﻰ ﻧﺪﺍﺭﻧﺪ‪.‬‬


‫‪ 98‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻟﺤ ِ‬ ‫ﺮﻭﺏ ﻧُﻌﺎ َﻣﺔٌ «* ﺑﻪ ﻣﺎ ﻛﻪ ﻣﻰﺭﺳﻨﺪ ﺷﻴﺮﻧﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﻣﻴﺪﺍﻥ‪ ،‬ﻧﻪ؛‬ ‫ﻠﻰ ﻭ ﻓﻰ ُ‬ ‫ﻣﻰﻛﻨﻨﺪ‪ .‬ﮔﻔﺖ؛ َ‬ ‫»ﺍﺳ ٌﺪ َﻋ ﱠ‬

‫ﺷﺘﺮ ﻣﺮﻍ ﻳﺎ ﺭﻭﺑﺎﻩ ﻳﺎ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺟﺎﻧﻮﺭﺍﻧﻨﺪ‪.‬‬

‫ﺟﻮﺍﻥ ﻫﻨﺮﻣﻨﺪ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻧﻤﻰﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻟﺤﺎﻅ ﺷﺨﺼﻴﺖ ﺍﻳﻦﻗﺪﺭ ﭘﺴﺘﻨﺪ‪ .‬ﻟﺬﺍ ﻣﺠﺬﻭﺏ‬ ‫ﻭ ﻣﺮﻋﻮﺑﺸـﺎﻥ ﻣﻰﺷـﺪ‪ .‬ﻳﻜﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺳـﺎﻳﺶ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‪ ،‬ﻫﻤﻴﻦ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻴﺪ‪.‬‬ ‫ﻣﺘﺄﺳـﻔﺎﻧﻪ ﻣﻦ ﭼﻨﻴﻦ ﺳﺎﻳﺸـﻰ ﺭﺍ ﺩﻳﺪﻩﺍﻡ‪ .‬ﻣﺪﺕ ﺯﻣﺎﻧﻰ ﻛﻪ ﮔﺬﺷﺖ‪ ،‬ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﻣﻘﺪﺍﺭﻯ‬ ‫ﻋﻨﺎﺻــﺮ ﺟﺒﻬــﺔ ﻣﻘﺎﺑــﻞ‬ ‫ﺑــﺎ ﺗﻌﺮﻳــﻒ ﻭ ﺗﻤﺠﻴــﺪ ﺍﺯ‬ ‫ﻫﻨﺮﻣﻨﺪﺍﻥ ﺟﺒﻬــﺔ ﺧﻮﺩﻯ‪،‬‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﻣﺮﻋﻮﺑﻴﺖ‪ ،‬ﻧﻮﻋﻰ‬ ‫ﺭﺍﺑﻄــﻪ ﻭ ﻋﻠﻘــﺔ ﻋﺎﻃﻔــﻰ‬ ‫ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ‪.‬‬

‫ﺩﻝ ﻭ ﺟﺮﺃﺕ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ ﻭ ﺷﻴﺮ ﺷﺪﻧﺪ! ﺁﻥﮔﺎﻩ ﺑﺪﺟﻨﺴﻰ ﺭﺍ ﻫﻢ ﺷﺮﻭﻉ ﻛﺮﺩﻧﺪ‪ .‬ﻛﺎﻓﻰ ﺍﺳﺖ ﻏﺮﺑﻲﻫﺎ‬ ‫ﺍﺯ ﻫﻨﺮﻣﻨـﺪﻯ ﻛـﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺳـﺖ‪ ،‬ﻧﺎﮔﻬـﺎﻥ ﺗﻤﺠﻴﺪ ﻛﻨﻨﺪ‪ .‬ﺑﺪﻳﻬﻰ ﺍﺳـﺖ ﺟﻮﺍﻥ ﻫـﻢ ﻓﻮﺭﺍ ً ﺟﺬﺏ‬ ‫ﻣﻰﺷـﻮﺩ‪ .‬ﺧﺐ ﺍﻧﺴـﺎﻥ ﻛﻪ ﺍﺯ ﺗﻤﺠﻴﺪ ﺑﺪﺵ ﻧﻤﻰﺁﻳﺪ‪ .‬ﺍﻣﺜﺎﻝ ﻣﺎ ﻛﻪ ﭘﻴﺮﻳﻢ ﻭ ﻣﺪﻋﻰ ﻫﺰﺍﺭ ﺗﺠﺮﺑﻪ‪ ،‬ﺩﺭ‬ ‫ﺭﻭﺷـﻦ ﻣﺼ ّﻔﺎﺳـﺖ‪ ،‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﭼﻪ‬ ‫ﻧﺮﻡ‬ ‫ﻣﻘﺎﺑﻞ ﭼﻨﻴﻦ ﻣﺆﺛﺮﺍﺗﻰ ﺩﻝﻫﺎﻳﻤﺎﻥ ﻣﻰﻟﺮﺯﺩ‪ .‬ﺁﻧﻜﻪ‬ ‫ﺟﻮﺍﻥ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺣﺎﻟﻰ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ .‬ﻃﻮﺭﻯ ﻭﺍﺭﺩ ﺷـﺪﻧﺪ ﻛﻪ ﺍﮔﺮ ﺍﺯ ﺁﻥﻃﺮﻑ ﺩﻧﻴﺎ ﺑﮕﻮﻳﻨﺪ‪ ،‬ﻓﻼﻥ ﻛﺲ ﻋﺠﺐ ﺷـﻌﺮﻯ‬ ‫ﮔﻔﺖ ﻭ ﻋﺠﺐ ﻣﻘﺎﻟﻪﺍﻯ ﻧﻮﺷـﺖ‪ ،‬ﺁﻧﻜﻪ ﺍﻳﻦ ﻃﺮﻑ ﺩﻧﻴﺎ ﻧﺸﺴﺘﻪ ﺍﺳﺖ ﻭ ﺟﻮﺍﻥ ﻫﻢ ﻫﺴﺖ‪ ،‬ﺍﺣﺴﺎﺱ‬ ‫ﻛﻨﺪ ﺑﺎ ﺁﻧﻬﺎ ﭘﻴﻮﻧﺪﻯ ﺩﺍﺭﺩ! ﻣﺘﺄﺳﻔﺎﻧﻪ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻛﺮﺩﻧﺪ ﻭ ﻧﻮﻋﻰ ﻣﺮﻋﻮﺑﻴﺖ‪ ،‬ﺑﻪ ﺍﺿﺎﻓﺔ ﻧﻮﻋﻰ ﺭﺍﺑﻄﻪ‬ ‫ﻭ ﻋﻠﻘﺔ ﻋﺎﻃﻔﻰ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ‪ .‬ﻭﺍﻗﻌﺎً ﻳﻜﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺳـﺎﻳﺶ‪ ،‬ﺧﻮﺩﺑﺎﺧﺘﮕﻰ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‬ ‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﺩﺷﻤﻦ ﺑﻮﺩ‪.‬‬

‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ‬ ‫ﺑﺎﻳﺪ ﺗﻬﺎﺟﻤﻰ ﻋﻤﻞ ﻛﺮﺩ‪.‬‬

‫ﻣﺎ ﻧﺒﺎﻳﺪ ﺧﻮﺩﺑﺎﺧﺘﮕﻰ ﺭﺍ ﺩﺭ ﻣﺠﻤﻮﻋﺔ ﺧﻮﺩﻣﺎﻥ ﺭﺍﻩ ﺩﻫﻴﻢ‪ .‬ﻣﻦ ﺩﻳﺪﻡ ﻛﺴــﺎﻧﻰ ﺭﺍ ﺍﺯ ﺧﻮﺩﻱﻫﺎ‪ ،‬ﻛﻪ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﻏﺮﻳﺒﻪﻫﺎ ﺍﺣﺴﺎﺱ ﺧﻮﺩﺑﺎﺧﺘﮕﻰ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺑﺎﻻﺧﺮﻩ ﺩﻟﻴﻠﻰ ﻫﻢ ﺑﺮﺍﻯ ﺧﻮﺩﺷﺎﻥ ﻣﻰﺗﺮﺍﺷﻨﺪ‪ .‬ﻳﻚ‬ ‫ﻧﻮﻳﺴﻨﺪﺓ ﻗﺪﻳﻤﻰ ﺍﺳﺖ‪ ،‬ﻳﻚ ﺷﺎﻋﺮ ﻣﺜ ً‬ ‫ﻼ ﮔﺮﺩﻥﻛﻠﻔﺖ ﺍﺳﺖ‪ ،‬ﻳﻚ ﻓﻴﻠﻢﺳﺎﺯ ﻧﺎﻡﺁﻭﺭ ﺍﺳﺖ‪ .‬ﻭ ﺣﺎﻻ ﺍﻳﻦ‪،‬‬ ‫ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻭ ﺍﺣﺴﺎﺱ ﺧﻮﺩﺑﺎﺧﺘﮕﻰ ﻭ ﻏﺮﺑﺖ ﻣﻰﻛﻨﺪ! ﺍﻳﻦ ﺑﺮﺩﺍﺷﺖ ﻣﻦ ﺍﺳﺖ‪ .‬ﺁﻧﻰ ﻛﻪ ﻣﻦ ﻣﻰﻓﻬﻤﻢ‪،‬‬ ‫ﺍﻳﻦﻃﻮﺭﻯ ﺍﺳــﺖ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﺑﭽﻪﻫﺎﻯ ﻣﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻨﻬﺎ ﺍﺣﺴﺎﺱ ﺧﻮﺩﺑﺎﺧﺘﮕﻰ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺷﻤﺎ ﺑﺎﻳﺪ‬ ‫ﺍﻳﻦ ﺧﻮﺩﺑﺎﺧﺘﮕﻰ ﺭﺍ ﺩﺭ ﺫﻫﻦﻫﺎﻯ ﺍﻳﻨﻬﺎ ﺑﻪﻛﻠﻰ ﺍﺯ ﺑﻴﻦ ﺑﺒﺮﻳﺪ‪ .‬ﺁﻧﻬﺎ ﻣﺤﻜﻮﻣﻨﺪ‪ .‬ﺁﻧﻬﺎ ﺁﻥ ﻧﻜﺘﻪ ﻭ ﺟﻮﻫﺮ‬ ‫ﺍﺻﻠﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺷــﻤﺎ ﻫﺴﺖ‪ ،‬ﻧﺪﺍﺭﻧﺪ؛ ﻭ ﺁﻥ ﺍﻳﻤﺎﻥ ﺍﺳــﺖ‪ ،‬ﺧﻠﻮﺹ ﺍﺳﺖ‪ ،‬ﻋﻘﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻳﻚ ﻣﺸﺖ‬ ‫ﺁﺩﻡﻫﺎﻯ ﺑﻰﻋﻘﻴﺪﻩ‪ ،‬ﺑﻰﺷــﺨﺼﻴﺖ ﻭ ﺑﻰﻫﻮﻳﺖ‪ ،‬ﻣﺸــﻐﻮﻝ ﺷــﺪﻩﺍﻧﺪ ﻛﺎﺭﻯ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﻨﺪ‪ .‬ﮔﻴﺮﻡ‬ ‫ﺩﺭ ﻓﻼﻥ ﺭﺷــﺘﻪ ﻣﻬﺎﺭﺗﻰ ﻫﻢ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪ .‬ﻣﺜﻞ ﺁﺩﻣﻰ ﻛﻪ ﻣﺜ ً‬ ‫ﻼ ﺩﺭ ژﻳﻤﻨﺎﺳــﺘﻴﻚ ﻣﺎﻫﺮ ﺍﺳﺖ‪ .‬ﻣﻦ ﺍﻳﻦ‬ ‫ﺣﺮﻛﺎﺕ ژﻳﻤﻨﺎﺳﺘﻴﻚ ﺭﺍ ﻛﻪ ﺗﻤﺎﺷﺎ ﻣﻰﻛﻨﻢ‪ ،‬ﻣﻰﺑﻴﻨﻢ ﻭﺍﻗﻌ ًﺎ ﻛﺎﺭ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ ﻭ ﻋﺠﻴﺒﻰ ﺍﺳﺖ‪ .‬ﻳﺎ ﻫﻤﻴﻦ‬ ‫ﻓﻮﺗﺒﺎﻝ‪ .‬ﺍﻳﻨﻬﺎ ﻛﺎﺭﻫﺎﻯ ﻭﺍﻗﻌ ًﺎ ﻫﻨﺮﻣﻨﺪﺍﻧﻪﺍﻯ ﺍﺳــﺖ‪ .‬ﻓﻘﻂ ﺯﻭﺭ ﻛﻪ ﻧﻴﺴــﺖ‪ .‬ﺣﺎﻻ ﺁﺩﻣﻰ ﺍﺳــﺖ ﻋﻮﺍﻡ‪،‬‬ ‫ﻧﺎﺩﺍﻥ‪ ،‬ﺍﺣﻴﺎﻧ ًﺎ ﻭﺍﺑﺴــﺘﻪ‪ ،‬ﻣﺰﺩﻭﺭ‪ ،‬ﺍﺯ ﻟﺤﺎﻅ ﺷــﺨﺼﻴﺖ ﺍﻧﺴﺎﻧﻰ ﺧﻴﻠﻰ ﻛﻮﭼﻚ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ ﻣﻰﺑﻴﻨﻴﺪ‬ ‫ﺁﺩﻡ ﺑﺮﺟﺴﺘﻪﺍﻯ ﺍﺳﺖ‪ .‬ﻣﺜﻞ ﻫﻤﺎﻥ ﻓﻮﺗﺒﺎﻟﻴﺴﺖ ﻣﻌﺮﻭﻑ‪ ،‬ﺣﺎﻻ ﭼﻮﻥ ﻫﻨﺮ ﻓﻮﺗﺒﺎﻟﺶ ﺧﻴﻠﻰ ﺯﻳﺎﺩ ﺍﺳﺖ‪،‬‬ ‫ﻣﺎ ﺑﺎﻳﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻭ ﺍﺣﺴﺎﺱ ﺿﻌﻒ ﻛﻨﻴﻢ؟! ﻧﻪ ﺁﻗﺎ! ﺍﻳﻨﻬﺎ ﻛﻰﺍﻧﺪ؟! ﺁﻥ ﺷﺎﻋﺮ ﻧﻴﺰ ﻫﻤﻴﻦﻃﻮﺭ‪ .‬ﺗﻌﺠﺐ‬ ‫ﻧﺒﺎﻳﺪ ﺑﻜﻨﻴﺪ‪ .‬ﺷــﻤﺎ ﻛﻪ ﻻﺑﺪ ﺗﻌﺠﺐ ﻧﻤﻰﻛﻨﻴﺪ‪ .‬ﺍﻣﺎ ﺑﻌﻀﻰ ﻣﻤﻜﻦ ﺍﺳــﺖ ﺗﻌﺠﺐ ﻛﻨﻨﺪ‪ .‬ﻣﻦ ﺧﻴﻠﻰ ﺍﺯ‬ ‫* ﺷﺮﺡ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺍﺑﻦﺍﺑﻰﺍﻟﺤﺪﻳﺪ‪ /‬ﺝ‪ /16‬ﺹ‪» :126‬ﺑﺮ ﻣﻦ ﭼﻮﻥ ﺷﻴﺮﻯ ﻫﺴﺘﻴﺪ ﻭ ﺩﺭ ﻣﻴﺪﺍﻥ ﻛﺎﺭﺯﺍﺭ ﭼﻮﻥ ﺷﺘﺮﻣﺮﻍ«‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﺩﺭﻭﻧﻰ ‪99‬‬

‫ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﻧﺰﺩﻳﻚ ﺩﻳﺪﻩﺍﻡ‪ .‬ﻭﺍﻗﻌ ًﺎ ﺁﺩﻡﻫﺎﻯ ﺣﻘﻴﺮﻯ ﻫﺴــﺘﻨﺪ‪ .‬ﻫﻤﻴﺸــﻪ ﺍﻳﻦﻃﻮﺭ ﺑﻮﺩﻩﺍﻧﺪ؛ ﺩﺭ ﻫﻤﻴﺸﺔ‬ ‫ﺯﻣﺎﻥ‪ .‬ﺍﺳﻴﺮ ﻣﺴﺎﺋﻞ ﺷﺨﺼﻰ‪ ،‬ﺍﺳﻴﺮ ﺷﻬﺮﺕ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﺍﺳﻴﺮ ﺷﻬﺮﺕ! ﺁﻥﻗﺪﺭ ﺑﻪ ﻧﻴﻚﻧﺎﻣﻰ ﻭ ﺗﻌﺮﻳﻒ ﻳﻚ‬ ‫ﻧﻔﺮ ﻛﻪ ﺍﺯ ﮔﻮﺷــﻪﺍﻯ ﺍﺯ ﺍﻳﺸــﺎﻥ ﺗﻤﺠﻴﺪ ﻛﻨﺪ‪ ،‬ﺍﻫﻤﻴﺖ ﻣﻰﺩﻫﻨﺪ ﻭ ﺍﻳﻦ ﺭﺍ ﺑﺰﺭگ ﻣﻰﺷﻤﺎﺭﻧﺪ‪ ،‬ﻛﻪ ﭼﻪ‬ ‫ﻋﺮﺽ ﻛﻨﻢ! ﺍﻳﻨﻬﺎ ﺩﻟﻴﻞ ﻛﻮﭼﻜﻰ ﺍﻳﻨﻬﺎﺳــﺖ‪ .‬ﻛﻰﺍﻧﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﻘﺎﺑﻠﺸﺎﻥ ﺍﺣﺴﺎﺱ ﺿﻌﻒ‬ ‫ﻛﻨﺪ؟! ﺧﻼﺻﻪ‪ ،‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻨﻬﺎ‪ ،‬ﺑﺎﻳﺪ ﺗﻬﺎﺟﻤﻰ ﻋﻤﻞ ﻛﺮﺩ‪.‬‬ ‫‪71/4/14‬‬ ‫ﻋﺎﻣﻞ ﺩﻳﮕﺮﻯ ﻛﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺍﻳﻦ ﺍﺳـﺖ ﻛﻪ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‪ ،‬ﺑﻌﻀﺎً ﺑﻪ ﺩﻻﻳﻠﻰ‪ ،‬ﺩﺭ ﭘﺎﻳﺒﻨﺪﻯ ﻧﻈﺎﻡ‬

‫ﺑﻪ ﺣﺮﻑﻫﺎ ﻭ ﺁﺭﻣﺎﻥﻫﺎﻯ ﺧﻮﺩﺵ ﺗﺮﺩﻳﺪ ﺷﺪ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﻣﺜﺎﻝ ﻛﺎﻣ ً‬ ‫ﻼ ﻭﺍﺿﺤﻰ ﺑﺰﻧﻴﻢ ـﻭ ﺍﻟﺒﺘﻪ ﺩﺭ‬ ‫ﺧﺼﻮﺹ ﺍﻳﻦ ﻣﺜﺎﻝ‪ ،‬ﻋﺎﻣﻠﻰ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺷـﺖ ﻛﻪ ﻣﺸـﻜﻞ ﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﺮﻃﺮﻑ ﻣﻰﻛﺮﺩـ ﻣﺴـﺄﻟﺔ‬ ‫ﻗﺒـﻮﻝ ﻗﻄﻌﻨﺎﻣـﺔ ‪ 598‬ﻭ ﭘﺎﻳﺎﻥ ﺟﻨﮓ ﺑﻮﺩ ﻛﻪ ﻋﺪﻩﺍﻯ ﺭﺍ ﻣﺮﺩّﺩ ﻛﺮﺩ‪ .‬ﻣﻨﺘﻬﺎ ﮔﻔﺘﻢ ﺩﺭ ﺁﻥ ﻗﻀﻴﻪ ﻋﺎﻣﻠﻰ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻛﻪ ﻫﻤﺎﻥ ﻭﺟﻮﺩ ﺍﻣﺎﻡ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﺍﻣﺎﻡ‪ُ ،‬ﻛﺮ ﺑﻮﺩ‪ ،‬ﺩﺭﻳﺎ ﺑﻮﺩ ﻭ ﻣﻮﺭﺩ ﺗﺮﺩﻳﺪ ﻗﺮﺍﺭ ﻧﻤﻰﮔﺮﻓﺖ‪،‬‬ ‫ﻟﺬﺍ ﻋﺪﺓ ﻛﺜﻴﺮ ﻳﺎ ﺍﻛﺜﺮﻯ ـﻧﻤﻰﮔﻮﻳﻢ ﻫﻤﻪـ ﺑﻪ ﺧﺎﻃﺮ ُﮔﻞ ﺭﻭﻯ ﺍﻣﺎﻡ ﻭ ﺑﻪ ﺍﺗّﻜﺎﻯ ﺍﻳﺸﺎﻥ ﺣﺠﺖ ﺭﺍ ﺑﺮ‬ ‫ﺧﻮﺩ ﺗﻤﺎﻡ ﺷـﺪﻩ ﺩﺍﻧﺴـﺘﻨﺪ‪ .‬ﺍﻣﺎ ﻧﻔﺲ ﺍﻳﻦ ﺣﺮﻛﺖ ﺧﻴﻠﻰ ﺍﺯ ﺩﻝﻫﺎ ﺭﺍ ﺗﻜﺎﻥ ﺩﺍﺩ ﻛﻪ ﻫﺎﻥ! ﭼﻪ ﺷـﺪ؟!‬ ‫ﺁﻧﻬﺎ ﺩﺭ ﺍﻳﻨﻜﻪ ﻧﻈﺎﻡ ﺑﻪ ﺣﺮﻑﻫﺎﻯ ﺧﻮﺩﺵ ﭘﺎﻳﺒﻨﺪ ﺍﺳـﺖ‪ ،‬ﺍﺣﺴﺎﺱ ﺗﺮﺩﻳﺪ ﻛﺮﺩﻧﺪ‪ .‬ﻧﺎﮔﻔﺘﻪ ﻧﻤﺎﻧﺪ ﻛﻪ‬ ‫ﺩﺭ ﻃﻮﻝ ﺳـﺎﻝﻫﺎﻯ ﺍﺧﻴﺮ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻗﻀﺎﻳﺎ ﻣﻜﺮﺭ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺍﺳـﺖ‪ .‬ﮔﺎﻫﻰ ﺍﺣﺴﺎﺱ ﺗﺮﺩﻳﺪ ﺩﺭ‬ ‫ﻋﻨﺼﺮ ﺧﻮﺩﻯ ﺑﺠﺎ‪ ،‬ﻭﻟﻰ ﺍﻛﺜﺮﺍ ً ﺑﻲﺟﺎ ﺑﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﭼﻮﻥ ﺧﻮﺩ ﻣﻦ ﺩﺭ ﺳـﻄﻮﺡ ﺗﺼﻤﻴﻢﮔﻴﺮﻯ ﻛﺸـﻮﺭ‬ ‫ﺑـﻮﺩﻩﺍﻡ ﻭ ﺑﺎ ﺧﻴﻠﻰ ﺍﺯ ﺟﻮﺍﻧﺎﻥ ﻭ ﻋﻨﺎﺻﺮ ﻣﺮﺩّﺩ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻋﺎﻃﻔﻰ ﺩﺍﺷـﺘﻪﺍﻡ‪ ،‬ﻏﺎﻟﺒﺎً ﻣﻰﺩﻳﺪﻡ ﺑﻴﻬﻮﺩﻩ‬ ‫ﺩﭼﺎﺭ ﺗﺮﺩﻳﺪ ﺷـﺪﻩﺍﻧﺪ ﻭ ﺍﺻ ً‬ ‫ﻼ ﺟﺎﻯ ﺗﺮﺩﻳﺪ ﻭ ﻧﮕﺮﺍﻧﻰ ﻧﺒﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﺁﻧﻬﺎ ﺑﻴﻬﻮﺩﻩ ﺍﺣﺴـﺎﺱ ﻧﮕﺮﺍﻧﻰ‬ ‫ﻣﻰﻛﺮﺩﻧﺪ ﻛﻪ ﻫﺎﻥ! ﭼﻪ ﺷﺪ؟! ﻣﺜ ً‬ ‫ﻼ ﻳﻚﻭﻗﺖ ﻣﻰﺩﻳﺪﻳﻢ ﻛﻪ ﺭﺳﺎﻧﻪﻫﺎﻯ ﺩﺷﻤﻦ‪ ،‬ﺣﺴﺎﺏﺷﺪﻩ ﻭ ﺭﻭﻯ‬ ‫ﻣﻘﺎﺻﺪﻯ‪ ،‬ﺍﺯ ﻳﻚ ﺷـﺨﺺ ﻛﻪ ﺩﺭ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﻣﺴـﺆﻭﻟﻴﺘﻰ ﺩﺍﺷﺖ‪ ،‬ﺗﻌﺮﻳﻒ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺗﻌﺮﻳﻒ ﺍﻳﺠﺎﺩ ﺗﺮﺩﻳﺪ ﻣﻰﻛﺮﺩ ﻛﻪ ﻫﺎﻥ! ﭼﻪ ﺷـﺪ؟! ﭼﺮﺍ ﺗﻌﺮﻳﻒ ﻣﻰﻛﻨﻨﺪ؟! ﻧﻜﻨﺪ ﺣﺎﺩﺛﻪﺍﻯ ﺩﺭ ُﺷﺮﻑ‬ ‫ﺗﻜﻮﻳﻦ ﺍﺳﺖ؟! ﺧﺐ ﺍﮔﺮ ﺍﻓﺮﺍﺩ ﻣﺮﺩّﺩ‪ ،‬ﺻﺒﺮ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﺑﻌﺪ ﺍﺯ ﮔﺬﺷﺖ ﺩﻭ‪ ،‬ﺳﻪ ﺳﺎﻝ ﻣﻌﻠﻮﻡ ﻣﻰﺷﺪ‬ ‫ﻛﻪ ﺁﻥ ﺗﻌﺮﻳﻒﻫﺎ ﺗﺒﺪﻳﻞ ﺑﻪ ﺩﺷﻨﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻛﻤﺎ ﺍﻳﻨﻜﻪ ﺍﻣﺮﻭﺯ ﻫﻢ ﻣﻰﺑﻴﻨﻴﺪ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻫﺴﺖ‪.‬‬ ‫ﻣﻨﺘﻬـﺎ ﺁﻥ ﺿﺮﺑـﻪ‪ ،‬ﻛﺎﺭ ﺧﻮﺩﺵ ﺭﺍ ﻣﻰﻛﺮﺩ‪ .‬ﺍﻳﻦ ﻫﻢ ﻳﻚ ﻋﺎﻣﻞ ﺑﻮﺩ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﻧﻴﺮﻭﻫﺎﻯ ﺧﻮﺩﻯ ﺭﺍ‬ ‫ﻣﻮﺟﻪ ﻳﺎ‬ ‫ﻏﻴﺮﻣﻮﺟﻪ‪ ،‬ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﺩﭼﺎﺭ ﭼﻨﻴـﻦ ﺗﺮﺩﻳﺪﻫﺎﻳﻰ ﻛﺮﺩ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﻳﻜﻰ ﺍﺯ‬ ‫ّ‬ ‫ﺑﻪ ﻭﺍﺳـﻄﺔ ﻋﻠﻠـﻰ ّ‬ ‫ﻋﻮﺍﻣﻞ ﺳﺎﻳﺶ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻫﻤﻴﻦ ﻋﺎﻣﻞ ﺑﻮﺩ‪.‬‬ ‫ﻣـﻦ ﺑﻌﻀﻰ ﺍﺯ ﻧﻮﺷـﺘﻪﻫﺎﻯ ﺟﻨﮓ ﺭﺍ ﻛﻪ ﻣﻰﺧﻮﺍﻧﺪﻡ ـﻭ ﺑﻌﻀﺎً ﻫـﻢ ﻣﻰﺧﻮﺍﻧﻢـ ﻣﻰﺩﻳﺪﻡ ﻣﺜ ً‬ ‫ﻼ ﻓﻼﻥ‬ ‫ﻣﺆﻣﻦ ﺧﻮﺑﻰ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺟﻨﮓ‪ ،‬ﺩﺍﺳـﺘﺎﻥ ﻳﺎ ﺧﺎﻃﺮﻩ ﻧﻮﺷـﺘﻪ ﺍﺳﺖ‪ ،‬ﻓﺮﺽ‬ ‫ﺑﺮﺍﺩﺭ ﺟﺒﻬﻪﺍﻯ ﺑﺴـﻴﺠﻰ‬ ‫ِ‬ ‫ﻛﻨﻴـﺪ ﺩﺭ ﺳـﻔﺮﻯ ﻛﻪ ﺑـﻪ ﺗﻬﺮﺍﻥ ﺁﻣﺪﻩ‪ ،‬ﺍﺯ ﭼﻴﺰﻯ ﺁﺯﺭﺩﻩ ﺷـﺪﻩ ﺍﺳـﺖ؛ ﺁﻥﻫﻢ ﺩﺭ ﺯﻣـﺎﻥ ﺍﻣﺎﻡ‪ ،‬ﻣﺜ ً‬ ‫ﻼ‬ ‫ﺳـﺎﻝ ﺷـﺼﺖﻭﭼﻬﺎﺭ‪ .‬ﺑﻨﺪﻩ ﻛﻪ ﻏﺎﻟﺒﺎً ﺩﺭ ﺣﻮﺍﺷـﻰ ﻛﺘﺎﺏﻫﺎﻯ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌﻪﺍﻡ‪ ،‬ﭼﻨﺪ ﺳﻄﺮ ﺑﻪﻋﻨﻮﺍﻥ‬ ‫ﻳﺎﺩﺩﺍﺷﺖ ﻣﻰﻧﻮﻳﺴﻢ‪ ،‬ﺩﺭ ﺟﺎﻫﺎﻳﻰ ﺍﺯ ﺍﻳﻦ ﻧﻮﺷﺘﻪﻫﺎ ﻭ ﻛﺘﺎﺏﻫﺎ ﻫﻢ ﻳﺎﺩﺩﺍﺷﺘﻰ ﻛﺮﺩﻩﺍﻡ‪ .‬ﺩﻟﻴﻠﻰ ﻛﻪ ﺁﻥ‬

‫ﻋﺎﻣﻞ ﺩﻳﮕﺮ ﺳﺎﻳﺶ‪ ،‬ﺗﺮﺩﻳﺪ‬ ‫ﺩﺭ ﭘﺎﻳﺒﻨــﺪﻯ ﻧﻈــﺎﻡ ﺑــﻪ‬ ‫ﺣﺮﻑﻫﺎ ﻭ ﺁﺭﻣﺎﻥﻫﺎﻳﺶ ﺑﻮﺩ‪.‬‬


‫‪ 100‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺑﺮﺍﺩﺭ ﺭﺍ ﺩﭼﺎﺭ ﺗﺮﺩﻳﺪ ـﺍﮔﺮ ﻧﮕﻮﻳﻴﻢ ﺳـﺮﺧﻮﺭﺩﮔﻰـ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻭﺍﻗﻌﺎً ﺩﻟﻴﻞ ﻧﺒﻮﺩ‪ .‬ﺑﻠﻜﻪ ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ‬ ‫ﮔﻔﺘﻴﻢ ﺻﺮﻓﺎً ﻧﺎﺷﻰ ﺍﺯ ﺍﺣﺴﺎﺱ ﺑﻮﺩ‪.‬‬

‫ﻣـﺎ ﺍﻭﻝ ﺳـﻨﮓﻫﺎﻳﻤﺎﻥ ﺭﺍ ﺑـﺎ ﻫﻨﺮﻣﻨﺪﺍﻥ‪ ،‬ﺣﻖ ﻛﺮﺩﻳﻢ‪ .‬ﻣﺎ ﻣﺸـﻬﺪﻱﻫﺎ ﺑﻪ ﺍﻳﻦ ﺣﺎﻟـﺖ » َﮔﻬﮕﻴﺮﻯ«‬ ‫ﻣﻰﮔﻮﻳﻴﻢ‪ .‬ﺑﻪﻫﺮﺣﺎﻝ‪ ،‬ﭼﻨﻴﻦ ﺣﺎﻟﺘﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺟﺎﻣﻌﺔ ﻫﻨﺮﻣﻨﺪﺍﻥ‪ ،‬ﺑﺎ ﺁﻥ ﻟﻄﺎﻓﺖ ﻭ ﺣﺴﺎﺳﻴﺖ‪،‬‬ ‫ﺍﻳﻦ ﺗﺮﺩﻳﺪﻫﺎ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ‬ ‫ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺩﺭ ﺳﻴﺎﺳﺖ ﻭ ﺩﺭ‬ ‫ﺟﻨﮓ ﺍﻳﺠﺎﺩ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺍﺣﻴﺎﻧﺎً ﭼﻨﻴﻦ ﺗﺮﺩﻳﺪﻫﺎﻳﻰ ﺭﺍ ﺑﻪﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪ .‬ﺍﻳﻦ ﺗﺮﺩﻳﺪﻫﺎ‪ ،‬ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺩﺭ ﺳﻴﺎﺳﺖ‬ ‫ﻭ ﺣﺘـﻰ ﺩﺭ ﺧـﻮﺩ ﺟﻨﮓ ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﺍﻳﺠﺎﺩ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﻫﻢ ﻋﺎﻣﻞ ﺩﻳﮕﺮﻯ ﺍﺯ ﺳـﺎﻳﺶ ﺩﺭ‬ ‫ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﺍﺳﺖ‪ .‬ﺑﻨﺪﻩ ﺑﺎ ﺧﻮﺩ ﻓﻜﺮ ﻛﺮﺩﻡ؛ ﺍﮔﺮ ﻫﻤﻴﻦ ﺗﺮﺩﻳﺪ ﻭ ﺗﺰﻟﺰﻝ ﺭﺍ‪ ،‬ﻋﻮﺍﻣﻞ ﺭﺯﻣﻨﺪﺓ ﻣﺎ ﭘﻴﺪﺍ‬ ‫ً‬ ‫ﻣﺜـﻼ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﻭ ﻋﻨﺎﺻﺮ ﺍﺻﻠﻰ ﺟﻨﮓ‬ ‫ﻣﻰﻛﺮﺩﻧـﺪ‪ ،‬ﭼﻪ ﻓﺎﺟﻌﻪﺍﻯ ﺍﺗﻔﺎﻕ ﻣﻰﺍﻓﺘﺎﺩ! ﻓﺮﺽ ﻛﻨﻴﺪ ﻛﻪ‬ ‫ﻧﺎﮔﻬﺎﻥ ﻣﺮﺩّﺩ ﻣﻰﺷـﺪﻧﺪ ﻛﻪ ﺁﻳﺎ ﻧﻈﺎﻡ ﭘﺎﻯ ﺣﺮﻑﻫﺎﻳﺶ ﺍﻳﺴـﺘﺎﺩﻩ ﺍﺳﺖ ﻳﺎ ﻧﻪ؟ ﺑﺒﻴﻨﻴﺪ ﺩﺭ ﺟﻨﮓ ﭼﻪ‬ ‫ﺍﺗﻔﺎﻗﻰ ﺭﺥ ﻣﻰﺩﺍﺩ‪ .‬ﺍﺗﻔﺎﻗﻰ ﻧﻪ ﺑﻪ ﺁﻥ ﻋﻈﻤﺖ‪ ،‬ﺍﻣﺎ ﺗﻘﺮﻳﺒﺎً ﺷـﺒﻴﻪ ﺁﻥ‪ ،‬ﺩﺭ ﻣﻘﻮﻟﺔ ﻫﻨﺮ ﻭ ﺭﻭﺷـﻨﻔﻜﺮﻯ ﻭ‬ ‫ﺍﺩﺑﻴﺎﺕ ﻭ ﻓﺮﻫﻨﮓ ﺍﻓﺘﺎﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻗﺎﺑﻞ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺁﻥ ﻧﻴﺴﺖ‪ ،‬ﺍﻣﺎ ﻳﻚ ﺣﺎﻟﺖ ﺁﻧﭽﻨﺎﻧﻰ‪ ،‬ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‬ ‫ﭘﻴﺶ ﺁﻣﺪ‪.‬‬

‫ﻋﺎﻣــﻞ ﺩﻳﮕﺮ ﺳــﺎﻳﺶ‪ ،‬ﻭﺭﻭﺩ‬ ‫ﻋﻨﺎﺻــﺮ ﺟﺒﻬــﺔ ﺧــﻮﺩﻯ ﺑﻪ‬ ‫ﺩﻋﻮﺍﻫﺎﻯ ﺧﻄﻰ ﻭ ﺣﺰﺑﻰ ﺑﻮﺩ‪.‬‬

‫ﻳﻚ ﻋﺎﻣﻞ ﺩﻳﮕﺮ ﺍﺯ ﻋﻮﺍﻣﻞ ﻫﻀﻢ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻭ ﺳﺎﻳﺶ ﺁﻥ‪ ،‬ﻛﺸﻴﺪﻩﺷﺪﻥ ﭘﺎﻯ ﻋﻨﺎﺻﺮ ﺍﻳﻦ ﺟﺒﻬﻪ‬ ‫ﺑﻪ ﺩﻋﻮﺍﻫﺎﻯ ﺧﻄﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺮﻫﻪﺍﻯ ﺍﺯ ﺯﻣﺎﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﻭﺍﻗﻌﺎً ﻓﺎﺟﻌﻪ ﺁﻓﺮﻳﺪ‪ .‬ﻧﺎﮔﻬﺎﻥ ﺑﻴﻦ‬ ‫ﺳﻴﺎﺳـﻴﻮﻥ‪ ،‬ﻧﻤﺎﻳﻨـﺪﮔﺎﻥ ﻣﺠﻠﺲ ﻭ ﺑﺮﺧﻰ ﺩﻳﮕﺮ ﺍﺯ ﻣﺴـﺆﻭﻟﻴﻦ‪ ،‬ﺩﻋﻮﺍﻫﺎﻳﻰ ﺑـﺮﻭﺯ ﻛﺮﺩ ﻛﻪ ﺍﺻﻞ ﺁﻥ‬ ‫ﻣﻮﺟﻪ ﻧﺒﻮﺩ‪ .‬ﻫﺮ ﺩﻭ ﺧﻂ‪ ،‬ﺑﻼﺷـﻚ‪ ،‬ﺩﺭ ﺣﺪﻯ ﺟﺮﻡ ﺩﺍﺷـﺘﻨﺪ‪ .‬ﻫﺮﺩﻭ ﺧﻂ‪ ،‬ﻫﻢ ﺁﺩﻡﻫﺎﻯ ﺑﺴﻴﺎﺭ‬ ‫ﺩﻋﻮﺍﻫﺎ ّ‬ ‫ﺧﻮﺏ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻫﻢ ﺁﺩﻡﻫﺎﻯ ﻧﺎﺑﺎﺏ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻫﻢ ﺁﺩﻡﻫﺎﻯ ﻣﺘﻮﺳﻂ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﻫﺮ ﺩﻭ ﻃﺮﻑ‪ ،‬ﺩﺭ ﺣﺮﻑﻫﺎﻳﺸــﺎﻥ ﻋﻨﺎﺻﺮﻯ ﺍﺯ ﺩﺭﺳﺘﻰ ﻫﺴﺖ‪ .‬ﺁﻥ ﻋﻨﺎﺻﺮ ﺩﺭﺳﺖ ﺭﺍ ﻫﺮ ﺟﺎ ﻫﺴﺘﻨﺪ‪،‬‬ ‫ﭘﻴﺪﺍ ﻭ ﺗﺮﻭﻳﺞ ﻛﻨﻴﺪ‪ .‬ﻟﻜﻦ ﭼﻴﺰﻯ ﻛﻪ ﺩﺭ ﺑﺎﺏ ﺍﻳﻦ ﺩﻭ ﺑﺎﻧﺪ ـﻧﻪ ﺍﻣﺮﻭﺯ‪ ،‬ﺍﺯ ﺳﺎﺑﻖـ ﻣﻌﺘﻘﺪﻡ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬ ‫ﺁﻧﭽﻪ ﺍﻳﻦ ﺩﻭ ﺑﺎﻧﺪ ﺩﺭﺳﺖ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻣﻌﺘﻘﺪﺍﺕ ﻭ ﺍﺻﻮﻝ ﻧﻴﺴﺖ‪ .‬ﻋﻮﺍﻃﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻗﺒﻴﻠﻪﺍﻯ ﺍﺳﺖ!‬ ‫ﺍﻳﻦ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﻣﻦ ﺍﺳــﺖ‪ .‬ﻣﺎ ﺩﺭ »ﺣﺰﺏ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ«‪ ،87‬ﻛﻨﮕﺮﺓ ﺩﻭﻡ ﺭﺍ ﻛﻪ ﺗﺸﻜﻴﻞ ﺩﺍﺩﻳﻢ ـﺑﻪ‬ ‫ﻧﻈﺮﻡ ﺳﺎﻝ ﺷــﺼﺖﻭﭼﻬﺎﺭ ﺑﻮﺩـ ﺍﻭﺝ ﺍﺧﺘﻼﻓﺎﺕ ﮔﺮﻭﻫﻰ ﻫﻤﻴﻦ ﺩﻭ ﺑﺎﻧﺪ ﺑﻮﺩ؛ ﻳﻌﻨﻰ ﺗﺎﺯﻩ ﺷﺮﻭﻉ ﺷﺪﻩ‬ ‫ﺑﻮﺩ‪ .‬ﻫﺮ ﺩﻭ ﻃﺮﻑ ﺗﻌﺼﺒﺎﺕ ﺷــﺪﻳﺪ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﻣﻈﻬﺮ ﻭ ﺑﻪﺍﺻﻄﻼﺡ ﺁﻥ ﺁﻳﻴﻨﺔ ﺻﺤﻨﺔ ﺩﺭﮔﻴﺮﻯ ﻫﻢ‪ ،‬ﺍﺯ‬ ‫ﻫﻤﻪﺟﺎ ﺑﻴﺸﺘﺮ‪ ،‬ﺣﺰﺏ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺑﻮﺩ؛ ﭼﻮﻥ ﺍﺯ ﻫﺮ ﺩﻭ ﺟﻨﺎﺡ ﺍﻓﺮﺍﺩﻯ ﺩﺭ ﺍﻳﻦ ﺣﺰﺏ ﺑﻮﺩﻧﺪ؛ ﺍﺯ‬ ‫ﺭﺍﺳﺖ ﺭﺍﺳﺖ‪ 88.‬ﺑﻨﺪﻩ ﻫﻢ ﺁﻥ ﺯﻣﺎﻥ ﺩﺑﻴﺮ ﺣﺰﺏ ﺑﻮﺩﻡ‪ .‬ﻫﺮ ﻫﻔﺘﻪ ﻛﻪ ﻣﻰﺷﺪ ﻭ ﺭﻭﺯ ﺟﻠﺴﺔ‬ ‫ﭼﭗ ﭼﭗ ﺗﺎ‬ ‫ِ‬ ‫ِ‬ ‫ﻫﻔﺘﮕﻰﻣﺎﻥ ﺑﻮﺩ‪ ،‬ﻳﻜﻰ‪ ،‬ﺩﻭ ﺳــﺎﻋﺖ ﻣﺎﻧﺪﻩ ﺑﻪ ﺟﻠﺴﻪ‪ ،‬ﺧﺪﺍ ﻣﻰﺩﺍﻧﺪ ﺩﻝ ﻣﺮﺍ ﻏﺼﻪ ﻣﻰﮔﺮﻓﺖ ﻛﻪ ﺣﺎﻻ‬ ‫ﺑﺎﺯ ﺑﺎﻳﺪ ﺑﺮﻭﻳﻢ ﺩﺭ ﺟﻠﺴﺔ ﭘﺮﻣﻼﻟﺖ ﻭ ﺩﻋﻮﺍ! ﻛﻨﮕﺮﻩ ﻛﻪ ﺗﺸﻜﻴﻞ ﺷﺪ‪ ،‬ﺑﻨﺪﻩ ﺩﺭ ﺁﻥ ﻛﻨﮕﺮﻩ ﺳﺨﻨﺮﺍﻧﻰﺍﻯ‬ ‫ﻛﺮﺩﻡ ـﺍﻥﺷــﺎءﺍﷲ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺁﻥ ﺳــﺨﻨﺮﺍﻧﻰ ﺭﺍ ﺍﺯ ﻣﺎ ﻗﺒﻮﻝ ﻛﻨﺪـ ﻣﻦ ﺁﻧﺠــﺎ ﻫﻤﻴﻦ ﺗﻌﺒﻴﺮ ﻗﺒﻴﻠﻪ‬ ‫ﺭﺍ ﻛﺮﺩﻡ‪ .‬ﮔﻔﺘﻢ ﺷــﻤﺎ ﺩﻭ ﻗﺒﻴﻠﻪ ﻫﺴــﺘﻴﺪ‪ .‬ﺑﻪﺍﺻﻄﻼﺡ ﺩﻭ ﺟﻨﺎﺡ ﺣﺰﺑــﻰ‪ .‬ﺑﻪﻫﻴﭻﻭﺟﻪ ﺍﺯ ﺍﻳﻦ ﺗﻌﺒﻴﺮﺍﺕ‬ ‫ـﻣﺜــﻞ ﺩﻭ ﺍﻳﺪﺋﻮﻟــﻮژﻯـ ﻧﮕﺬﺍﺭﻳﺪ ﻛﻪ ﻣﻦ ﻗﺒﻮﻝ ﻧﺨﻮﺍﻫﻢ ﻛﺮﺩ‪ .‬ﻣﻦ ﺍﻳﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺭﺍ ﻣﺜﻞ ﺍﺧﺘﻼﻓﺎﺕ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﺩﺭﻭﻧﻰ ‪101‬‬

‫ﻗﺒﻴﻠﻪﺍﻯ ﻣﻰﺑﻴﻨﻢ‪ .‬ﺩﻭ ﻗﺒﻴﻠﻪﺍﻧﺪ‪ .‬ﻫﺮ ﺩﻭ ﻗﺒﻴﻠﻪ ﻫﻢ‪ ،‬ﺑﻴﻨﺸــﺎﻥ ﻋﻨﺎﺻﺮﻯ ﺍﺯ ﻫﻤﺔ ﺍﻓﻜﺎﺭ ﻫﺴــﺖ‪ .‬ﻋﺠﻴﺐ‬ ‫ﺍﻳﻦ ﺍﺳــﺖ‪ ،‬ﺩﺭ ﻗﺒﻴﻠﺔ ﺍﻟﻒ ﮔﺎﻫﻰ ﺣﺮﻑﻫﺎﻳﻰ ﻫﺴــﺖ ﺑﺴﻴﺎﺭ ﺷﺒﻴﻪ ﺣﺮﻑﻫﺎﻯ ﻗﺒﻴﻠﺔ ﺏ‪ .‬ﺩﺭ ﻗﺒﻴﻠﺔ ﺏ‬ ‫ﻫﻢ ﺣﺮﻑﻫﺎﻳﻰ ﻫﺴــﺖ ﺑﺴــﻴﺎﺭ ﺷــﺒﻴﻪ ﺣﺮﻑﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﻗﺒﻴﻠﺔ ﺍﻟﻒ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻭﺍﻗﻌ ًﺎ ﭼﻴﺰ‬ ‫ﻋﺠﻴﺒﻰ ﺍﺳــﺖ! ﺟﺰ ﺗﻌﺒﻴﺮ ﻗﺒﻴﻠﻪﺍﻯ ﻫﻴﭻ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺩﻭ ﻗﺒﻴﻠﻪ‪ ،‬ﻫﻤﻴﻦﻃﻮﺭ ﺭﺷــﺪ ﻛﺮﺩ‪.‬‬ ‫ﺣﺰﺏ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﻛﻪ ﻗﺎﻟﺐ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﺍﻳﻨﻬﺎ ﻃﻮﺭ ﺩﻳﮕﺮﻯ ﺩﺭ ﺟﺎﻣﻌﻪ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ؛‬ ‫ﭼﻪ ﺩﺭ ﻣﺠﻠﺲ ﻭ ﭼﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﻣﺠﻠﺲ‪ 71/4/14.‬ﺳـﺎﻝﻫﺎ ﺑﻴﻬﻮﺩﻩ ﺑﺎ ﻫﻢ ﺩﻋﻮﺍ ﻛﺮﺩﻧﺪ ﻛﻪ ﺧﻮﺷـﺒﺨﺘﺎﻧﻪ‬ ‫ﻭ ﺑﻪ ﻓﻀﻞ ﭘﺮﻭﺭﺩﮔﺎﺭ ﭼﻨﺪﻯ ﺍﺳﺖ ﺁﺗﺶ ﻧﺰﺍﻉ ﺑﻴﻦ ﺁﻧﻬﺎ ﻓﺮﻭﻛﺶ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻥ ﺩﻋﻮﺍﻫﺎ ﺑﻪﺷﺪﺕ‬ ‫ﻗﺒﻞ ﻧﻴﺴـﺖ‪ .‬ﺑﺤﻤﺪﺍﷲ ﺧﻴﻠﻰ ﻛﻢ ﺷـﺪﻩ ﻭ ﺗﻘﺮﻳﺒﺎً ﻧﺰﺩﻳﻚ ﺑﻪ ﻧﺒﻮﺩﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻭﮔﺎﻧﮕﻰ ﺩﺭ ﻣﺤﻴﻂ‬ ‫ﻫﻨﺮﻯ ﻭ ﺭﻭﺷـﻨﻔﻜﺮﻯ ﺍﻧﻘﻼﺑﻰ ﻭ ﺧﻮﺩﻯ ﻫﻢ ﭘﺪﻳﺪ ﺁﻣﺪ‪ .‬ﻋﺪﻩﺍﻯ ﺑﻴﻬﻮﺩﻩ ﺷـﺮﻭﻉ ﺑﻪ ﺩﺍﺩﻥ ﺷﻌﺎﺭﻫﺎﻯ‬ ‫ﺁﻥ ﺩﻋﻮﺍﮔﺮﻫـﺎ ﻛﺮﺩﻧـﺪ؛ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻫﻴﭻﻭﺟﻪ ﻭ ﺩﻟﻴﻠﻰ ﻧﺪﺍﺷـﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻨﺠﺎ ﺗﻘﺼﻴﺮ ﺍﺯ ﺳﻴﺎﺳـﻴﻮﻥ‬ ‫ﺑﻮﺩ‪ .‬ﺁﻧﻬﺎ ﻓﻜﺮ ﻣﻰﻛﺮﺩﻧﺪ ﺑﺪ ﻧﻴﺴـﺖ ﺣﺮﻑﻫﺎﻯ ﺧﻮﺩﺷـﺎﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﺤﻴﻂ ﻫﻢ ﻣﻄﺮﺡ ﻛﻨﻨﺪ‪ .‬ﺩﻳﮕﺮ‬ ‫ﻧﻤﻰﻓﻬﻤﻴﺪﻧﺪ ﻭﻗﺘﻰ ﻣﻰﻧﺸـﻴﻨﻨﺪ ﻭ ﻣﺜ ً‬ ‫ﻼ ﺑﺪﮔﻮﻳﻰ ﻓﻼﻥ ﺷـﺨﺼﻴﺖ ﺭﺍ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺑﻪ ﻧﻮﻋﻰ ﺍﺯ ﻧﻈﺎﻡ ﺑﺪ‬ ‫ﻣﻰﮔﻮﻳﻨـﺪ‪ .‬ﻧﻤﻰﺩﺍﻧﺴـﺘﻨﺪ ﻭﻗﺘﻰ ﭼﻨﻴﻦ ﺣﺮﻑﻫﺎﻳـﻰ ﻣﻰﺯﻧﻨﺪ‪ ،‬ﺩﺭ ﺩﺭﻭﻥ ﻣﺨﺎﻃﺒﺸـﺎﻥ ﭼﻪ ﭼﻴﺰ ﻓﺮﻭ‬ ‫ﻣﻰﺭﻳﺰﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻫﻢ ﺷﺪ‪ .‬ﻭﻟﻰ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﺁﻥ ﻋﺎﻣﻞ‪ ،‬ﺍﻣﺮﻭﺯ ﻳﺎ ﻧﻴﺴﺖ ﻳﺎ ﺧﻴﻠﻰ ﻛﻢ ﺍﺳﺖ‪.‬‬

‫ﺍﺻ ً‬ ‫ﻼ ﻣﺴــﺄﻟﺔ ﻓﺮﻫﻨﮓ‪ ،‬ﻣﺴﺄﻟﺔ ﺧﻂ ﺳﻴﺎﺳﻰ ﭼﭗ ﻭ ﺭﺍﺳﺖ ﻧﻴﺴــﺖ؛ ﻣﺴﺄﻟﺔ ﺍﺭﺯﺵﻫﺎﺳﺖ؛ ﺑﻮﺩﻥ ﻳﺎ‬ ‫ﻧﺒﻮﺩﻥ ﻭ ﺁﺭﻯ ﻳﺎ ﻧﻪ‪ .‬ﺍﻧﻘﻼﺏ ﻭ ﺍﺳــﻼﻡ‪ ،‬ﻫﻮﻳﺖ ﺍﺳــﻼﻣﻰ ﻭ ﺍﻧﻘﻼﺑﻰ ﺍﻳﻦ ﻛﺸــﻮﺭ ﺍﺳﺖ‪ .‬ﺗﻮﺩﺓ ﻋﻈﻴﻢ‬ ‫ﻣﺮﺩﻡ ﻣﺴﻠﻤﺎﻥ ﻭ ﻣﺘﺪ ّﻳﻨﻨﺪ ﻭ ﺑﺪﻳﻬﻰ ﺍﺳﺖ ﻛﻪ ﻃﺮﻓﺪﺍﺭ ﺍﺳﻼﻡ ﻭ ﭘﺎﻳﺒﻨﺪ ﺑﻪ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺑﺎﺷﻨﺪ‪ .‬ﺣﺘﻰ‬ ‫ﺁﻥﻛﺴﻰﻛﻪ ﺩﭼﺎﺭ ﻛﺞﺭﻭﻯ ﻋﻤﻠﻰ ﻫﻢ ﻫﺴﺖ‪ ،‬ﺑﻪﻫﺮﺣﺎﻝ ﺩﻟﺶ ﻣﺴﻠﻤﺎﻥ ﺍﺳﺖ؛ ﻳﻌﻨﻰ ﻣﺎﻳﻞ ﺍﺳﺖ ﻛﻪ‬ ‫ﻧﻈﺎﻡ‪ ،‬ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺑﺮﻛﺎﺕ ﺁﻥ ﺑﻬﺮﻩ ﺑﺒﺮﺩ‪.‬‬ ‫‪79/11/29‬‬ ‫ﺯﻧﻬﺎﺭ! ﻣﺴــﺄﻟﺔ ﺧﻂ ﻭ ﺧﻄﻮﻁ ﺭﺍ ﺩﺭ ﻛﺎﺭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺍﺻ ً‬ ‫ﻼ ﺩﺍﺧﻞ ﻧﻜﻨﻴﺪ‪ .‬ﻫﺮ ﺧﻄﻰ ﻛﻪ ﺑﺎﺷﺪ ﻓﺮﻕ‬ ‫ﻧﻤﻰﻛﻨــﺪ‪ .‬ﺧﻂ‪ ،‬ﺧﻂ ﺍﺳــﺖ‪ .‬ﺁﻥ ﻭﻗﺖ ﺧﻂﺩﺍﺭﻯ ﻳﻌﻨﻰ ﺑﻪﺍﺻﻄﻼﺡ‪ ،‬ﻗﺒﻴﻠــﻪﺍﻯ ﻓﻜﺮﻛﺮﺩﻥ‪ .‬ﻗﺒﻴﻠﻪﺍﻯ‬ ‫ﻓﻜﺮﻛــﺮﺩﻥ ﻳﻌﻨﻰ ﭼﻪ؟ ﻳﻌﻨﻰ ﺩﺭ ﻗﺒﺎﻳﻞ ﺳــﺎﺑﻖ‪ ،‬ﻓــﺮﺩﻯ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻠﻪ ﻓﺮﺩ ﺩﻳﮕــﺮﻯ ﺍﺯ ﺁﻥ ﻗﺒﻴﻠﻪ ﺭﺍ‬ ‫ﻣﻰﻛﺸــﺖ‪ .‬ﻗﺒﻴﻠﺔ ﻣﻘﺘﻮﻝ ﻛﺎﺭ ﺑﻪ ﺍﻳﻦ ﻧﺪﺍﺷــﺖ ﻛﻪ ﻗﺎﺗﻞ ﭼﻪ ﻛﺴﻰ ﺍﺳــﺖ‪ .‬ﺍﺻ ً‬ ‫ﻼ ﺑﺤﺚ ﻗﺎﺗﻞ ﻧﺒﻮﺩ‪.‬‬ ‫ﻟﺬﺍ ﻣﻰﺭﻓﺖ ﻭ ﻳﻚ ﻧﻔﺮ ﺍﺯ ﻗﺒﻴﻠﺔ ﻗﺎﺗﻞ ﺭﺍ ـﻫﺮﻛﺲ ﻛﻪ ﺑﻮﺩـ ﻣﻰﻛﺸــﺖ! ﺟﻨﮓ ﺧﻄﻰ ﻭ ﺑﻪﺍﺻﻄﻼﺡ‬ ‫ﺳﻴﺎﺳــﻰ ﺩﺭ ﺑﺮﻫﻪﺍﻯ ﺍﺯ ﺯﻣﺎﻥ ﺩﺭ ﻛﺸــﻮﺭ ﻣﺎ ﺟﻨﮓ ﻗﺒﻴﻠﻪﺍﻯ ﺑﻮﺩ‪ .‬ﻳﻌﻨﻰ ﻫﺮ ﮔﺮﻭﻩ ﻛﻪ ﺍﺳﻢ ﺧﻮﺩﺵ ﺭﺍ‬ ‫ﺧﻂ ﻣﻰﮔﺬﺍﺷــﺖ‪ ،‬ﻧﮕﺎﻩ ﻧﻤﻰﻛﺮﺩ ﻛﻪ ﺑﻴﻦ ﻣﺎ ﭼﻪ ﻛﺴﻰ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﭼﻪ ﻛﺴﻰ ﺑﺪ ﺍﺳﺖ؟ ﺑﺤﺚ ﺳﺮ‬ ‫ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻗﺒﻴﻠﺔ ﻣﺎﺳﺖ ﻳﺎ ﺍﺯ ﻗﺒﻴﻠﺔ ﻣﺎ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﺻ ً‬ ‫ﻼ ﻣﺴــﺄﻟﻪ ﺍﻳﻦ ﺍﺳــﺖ‪ .‬ﻣﺜﻞ ﺑﺤﺚﻫﺎﻯ ﻓﺎﻣﻴﻠﻰ ﻭ ﻣﺜﻞ ﺗﻌﺼﺐﻫﺎﻯ ﻗﻮﻣﻰ‪ .‬ﺧﻂ ﺧﺎﺻﻴﺘﺶ ﺍﻳﻦ‬ ‫ﺍﺳــﺖ‪ .‬ﺣﺎﻻ ﻫﺮ ﺧﻄﻰ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺎﺷــﺪ‪ .‬ﻫﺮ ﻣﺠﻤﻮﻋﻪﺍﻯ ﻛﻪ ﺍﻳﻦﮔﻮﻧﻪ ﻓﻜﺮ ﻛﺮﺩ‪ ،‬ﺿﺮﺭ ﺧﻮﺍﻫﺪ ﺯﺩ‪.‬‬ ‫ﻣﺮﺍﻗﺐ ﺑﺎﺷــﻴﺪ ﻛﻪ ﻣﻄﻠﻘ ًﺎ ﺩﻳﺪﮔﺎﻩﻫﺎﻯ ﺧﻄﻰ ﺭﺍ ﺍﺯ ﻫﻴﭻﻃﺮﻑ ﺑﻪ ﻣﺴــﺎﺋﻞ ﻓﺮﻫﻨﮕﻰ ﻭﺍﺭﺩ ﻧﻜﻨﻴﺪ ﻛﻪ‬

‫ﻣﺴــﺄﻟﺔ ﻓﺮﻫﻨﮓ‪ ،‬ﻣﺴــﺄﻟﺔ‬ ‫ﺧﻂ ﺳﻴﺎﺳــﻰ ﭼﭗ ﻭ ﺭﺍﺳﺖ‬ ‫ﻧﻴﺴﺖ‪ ،‬ﻣﺴﺄﻟﺔ ﺍﺭﺯﺵﻫﺎﺳﺖ‪.‬‬

‫ﻣﺮﺍﻗﺐ ﺑﺎﺷــﻴﺪ ﻛــﻪ ﻣﻄﻠﻘ ًﺎ‬ ‫ﺩﻳﺪﮔﺎﻩﻫــﺎﻯ ﺧﻄــﻰ ﺭﺍ ﺍﺯ‬ ‫ﻫﻴــﭻ ﻃــﺮﻑ ﺑﻪ ﻣﺴــﺎﺋﻞ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻭﺍﺭﺩ ﻧﻜﻨﻴﺪ‪.‬‬


‫‪ 102‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺿﺮﺑﻪ ﺧﻮﺍﻫﺪ ﺯﺩ ﻭ ﻣﺸــﻜﻞ ﺩﺭﺳــﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﻣﺒﺎﺩﺍ ﺑﮕﺬﺍﺭﻳﺪ ﻛﻪ ﮔﺰﻳﻨﺶﻫﺎ‪ ،‬ﻧﺎﺷﻰ ﺍﺯ ﺍﻳﻦﮔﻮﻧﻪ‬ ‫ﻣﺴﺎﺋﻞ ﺷﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺁﻧﺠﺎ ﻛﻪ ﺩﻳﺪﻳﺪ ﺯﻳﺪ ﺩﺭ ﺍﻳﻦ ﻣﻘﻮﻟﻪ‪ ،‬ﻳﺎ ﺿﻌﻴﻒ ﻋﻤﻞ ﻣﻰﻛﻨﺪ ﻳﺎ ﺑﺮ ﻃﺒﻖ ﺳﻴﺎﺳﺖﻫﺎ‬ ‫ﻭ ﺷــﺎﺧﺺﻫﺎ ﻋﻤﻞ ﻧﻤﻰﻛﻨﺪ‪ ،‬ﻣﻼﺣﻈﻪ ﻧﻜﻨﻴﺪ‪ .‬ﺍﻳﻨﺠﺎ ﻫﻢ ﻧﮕﻮﻳﻴﺪ ﻛﻪ ﺍﮔﺮ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﺩﺳــﺖ ﺑﺰﻧﻴﻢ‪،‬‬ ‫ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ ﺧﻂﺑﺎﺯﻯ ﻛﺮﺩﻳﺪ‪ .‬ﺧﺐ‪ ،‬ﺑﮕﻮﻳﻨﺪ‪ .‬ﭼﻪ ﺍﺷﻜﺎﻟﻰ ﺩﺍﺭﺩ؟!‬

‫‪75/2/31‬‬

‫ﻋﺎﻣﻞ ﺩﻳﮕﺮ ﺳــﺎﻳﺶ‪ ،‬ﺩﻧﻴﺎ ﻭ‬ ‫ﺟﻠﻮﻩﻫﺎﻯ ﻓﺮﻳﺒﻨﺪﺓ ﺁﻥ ﺑﻮﺩ‪.‬‬

‫ﻋﺎﻣﻞ ﺩﻳﮕﺮ ﻛﻪ ﺍﻣﺘﺤﺎﻥ ﺑﺴـﻴﺎﺭ ﺑﺰﺭﮔﻰ ﺑﺮ ﺳـﺮ ﺭﺍﻩ ﻫﻤﻪ ﺍﺳﺖ‪ ،‬ﻋﺎﻣﻞ ﺩﻧﻴﺎ ﻭ ﺟﻠﻮﻩﻫﺎﻯ ﻓﺮﻳﺒﻨﺪﺓ ﺁﻥ‬ ‫ﺑﻮﺩ‪ .‬ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ‪ ،‬ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﻣﺎﺩﻯ‪ ،‬ﻛﻢ ﻭ ﺍﻣﻜﺎﻧﺎﺕ‪ ،‬ﻧﺎﭼﻴﺰ ﺑﻮﺩ‪ .‬ﺟﻠﻮﻩﻫﺎﻯ ﺩﻧﻴﺎ ﭘﺮ ﺟﺎﺫﺑﻪ ﺍﺳﺖ‬

‫ﻭ ﭼﺸﻢﻫﺎ ﻭ ﺩﻝﻫﺎ ﺭﺍ ﻣﻰﻓﺮﻳﺒﺪ؛ ﭼﻨﺎﻥﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﻛﺴﺎﻥ ﺭﺍ ﻓﺮﻳﻔﺖ‪ .‬ﻣﺎﻫﻰ ﻭﻗﺘﻰ ﺑﻪ ﻃﻤﻊ ﺧﻮﺭﺩﻥ‬ ‫ﻛﺮﻡ‪ ،‬ﻗﻼﺏ ﺭﺍ ﻓﺮﻭ ﺩﺍﺩ‪ ،‬ﺩﻳﮕﺮ ﻛﺎﺭ ﺗﻤﺎﻡ ﺷﺪﻩ ﺍﺳﺖ!‬ ‫‪82/5/30‬‬ ‫ﻋﺰﻳــﺰﺍﻥ ﻣﻦ! ﻳﻜﻰ ﺍﺯ ﺷــﻌﺎﺭﻫﺎﻯ ﻣﺎ ﻗﺒﻞ ﺍﺯ ﭘﻴﺮﻭﺯﻯ ﺍﻧﻘﻼﺏ‪ ،‬ﻧﻪ ﺷــﻌﺎﺭﻫﺎﻯ ﺍﻧﻘﻼﺏ؛ ﺷــﻌﺎﺭﻫﺎﻯ‬ ‫ﺩﻭﺳــﺘﺎﻧﺔ ﺧﻮﺩﻣﺎﻥ ﺩﺭ ﻣﺠﻤﻮﻋﺔ ﺭﻓﺎﻗﺘﻰ ﻭ ﻣﺠﻤﻮﻋﻪﻫﺎﻳﻰ ﻛﻪ ﺑﺎ ﻫﻢ ﺑﻮﺩﻳﻢ‪ ،‬ﺑﺎ ﻫﻢ ﻓﻜﺮ ﻣﻰﻛﺮﺩﻳﻢ‬ ‫ﻭ ﻛﺎﺭ ﻭ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﺮﺩﻳﻢ؛ »ﺳــﺎﺩﻩ ﺯﻳﺴــﺘﻰ« ﺑﻮﺩ؛ ﺯﻧﺪﮔﻰ ﺳــﺎﺩﻩ ﻭ ﻛﻤﺘﺮ ﺑﻬﺮﻩﺑﺮﺩﻥ ﺍﺯ ﺟﻠﻮﻩﻫﺎﻯ‬ ‫ﺩﻧﻴﺎ‪ .‬ﺑﻌﺪ ﻛﻪ ﺍﻧﻘﻼﺏ ﭘﻴﺮﻭﺯ ﺷــﺪ‪ ،‬ﺳــﻌﻰ ﻛﺮﺩﻳﻢ ﺑﺎﺯ ﻫﻢ ﻫﻤﻴﻦ ﺭﻭﺵ‪ ،‬ﻫﻤﻴﻦ ﺷﻌﺎﺭ ﻭ ﻫﻤﻴﻦ ﻣﺒﻨﺎ ﺭﺍ‬ ‫ﺩﻧﺒﺎﻝ ﻛﻨﻴﻢ‪ .‬ﺍﻣﺎﻡ ﺑﺰﺭﮔﻮﺍﺭ ﻣﺎ ﺧﻮﺩﺵ ﻣﻈﻬﺮ ﻫﻤﻴﻦ ﻣﻌﻨﺎ ﺑﻮﺩ‪ .‬ﺁﺩﻣﻰ ﺑﻮﺩ ﻛﻪ ﺗ َﻌﻴﱡﻨﺎﺕ* ﺩﻧﻴﻮﻯ ﺣﻘﻴﻘﺘ ًﺎ‬ ‫ﺗﻌﻴﻨﺎﺕ‪ ،‬ﺗﻌﻠﻘﺎﺕ ﻭ‬ ‫ﺑﺮﺍﻳــﺶ ﺍﺭﺯﺵ ﻧﺪﺍﺷــﺖ‪ .‬ﺁﺩﻡ ﺍﻳﻦ ﺭﺍ ﺩﺭ ﺁﻥ ﻣﺮﺩ ﻣﻌﻨﻮﻯ ﻭ ﺑﺰﺭﮔﻮﺍﺭ ﻣﻰﺩﻳــﺪ ﻛﻪ ّ‬ ‫ﺗﻜﻠّﻔﺎﺕ ﺩﻧﻴﻮﻯ‪ ،‬ﺍﺻ ً‬ ‫ﻼ ﺑﺮﺍﻯ ﺍﻭ ﺍﺭﺯﺵ ﻧﺪﺍﺷﺖ‪ .‬ﺑﺮﺍﻯ ﺷﻤﺎ ﻛﻪ ﺑﺤﻤﺪﺍﷲ ﺭﻭﺷﻨﻔﻜﺮ ﻭ ﺁﮔﺎﻩ ﻭ ﻓﻬﻤﻴﺪﻩ‬ ‫ﻫﺴــﺘﻴﺪ‪ ،‬ﻧﻴﺎﺯﻯ ﻧﻤﻰﺑﻴﻨﻢ ﻛﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺗﻮﺿﻴﺢ ﺩﻫﻢ‪ .‬ﺍﻳﻨﻜﻪ ﻣﻰﮔﻮﻳﻢ‪ ،‬ﻣﻨﻈﻮﺭﻡ ﺑﻬﺮﻩﻣﻨﺪﻯ ﺷﺨﺼﻰ‬ ‫ﺍﺳــﺖ؛ ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﻧﻴﺴــﺖ ﻛﻪ ﻛﺸــﻮﺭ ﺑﻪ ﻛﺎﺭ ﺁﺑﺎﺩﺍﻧﻰ ﻭ ﻋﻤﺮﺍﻥ ﻧﭙﺮﺩﺍﺯﺩ ﻭ ﺩﻧﻴﺎ ﺭﺍ ﺁﺑﺎﺩ ﻧﻜﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ‬ ‫ﻫﻤﻴﺸــﻪ ﺗﺨﻠﻴﻪﻫﺎ ﻭ ﺷﺒﻬﻪﺍﻓﻜﻨﻲﻫﺎﻯ ﻣﺨﺎﻟﻔﻴﻦ ﺍﺳﻼﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻰﮔﻔﺘﻨﺪ ﺍﺳﻼﻡ ﺑﺎ ﺩﻧﻴﺎ ﻣﺨﺎﻟﻒ‬ ‫ﺍﺳــﺖ؛ ﻳﻌﻨﻰ ﺩﻧﻴﺎ ﺭﺍ ﺁﺑﺎﺩ ﻧﻜﻨﻴﻢ! ﻧﻪ؛ ﺁﻥ ﺩﻧﻴﺎﻳﻰ ﻛﻪ ﮔﻔﺘﻪ ﻣﻰﺷــﻮﺩ‪ ،‬ﺩﻧﻴﺎﻯ ﺷــﺨﺼﻰ ﺍﺳﺖ؛ ﻳﻌﻨﻰ‬ ‫ﺧﻮﺩ ﺷــﻤﺎ ﺩﻧﺒﺎﻝ َ‬ ‫ﺗﻜﻴﱡﻒ** ﺯﻧﺪﮔﻰ ﺩﻧﻴﺎﻳﻰ ﻧﺒﺎﺷــﻴﺪ ﻭ ﺯﻧﺪﮔﻰ ﺭﺍ ﺳﺎﺩﻩ ﺑﮕﺬﺭﺍﻧﻴﺪ‪ .‬ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦﻋﻠﻴﻪﺍﻟﺴــﻼﻡ ﺷــﺨﺼ ًﺎ ﺯﺍﻫﺪﺍﻧﻪﺗﺮﻳﻦ ﺯﻧﺪﮔﻲﻫﺎ ﺭﺍ ﺩﺍﺷــﺖ‪ ،‬ﺍﻣﺎ ﺩﺭﻋﻴﻦﺣﺎﻝ‪ ،‬ﻣﺮﺗﺐ ﻫﻢ ﻛﺎﺭ‬ ‫ﻣﻰﻛﺮﺩ‪ ،‬ﻣﺰﺭﻋﻪ ﺭﺍ ﺁﺑﺎﺩ ﻭ ﭼﺎﻩ ﺁﺏ ﺟﺎﺭﻯ ﻣﻰﻛﺮﺩ‪ ،‬ﺟﻬﺎﺩ ﻣﻰﻛﺮﺩ ﻭ ﻛﺸﻮﺭ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻰﻛﺮﺩ‪ ،‬ﺣﻜﻮﻣﺖ‬ ‫ﺑﻪ ﺁﻥ ﻋﻈﻤﺖ ﺭﺍ ﺭﻳﺎﺳﺖ ﻣﻰﻛﺮﺩ‪ ،‬ﺳﻴﺎﺳﺖﮔﺬﺍﺭﻯ ﻭ ﺳﻴﺎﺳﺖﻣﺪﺍﺭﻯ ﻣﻰﻛﺮﺩ‪.‬‬ ‫‪77/12/15‬‬ ‫ﻣﻰﺩﺍﻧﻴــﺪ ﻳﻜﻰ ﺍﺯ ﺑﺨﺶﻫﺎﻯ ﻣﻬﻢ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺑﺨﺶ ﺯﻫــﺪ ﻭ ﺑﻰﺭﻏﺒﺘﻰ ﺑﻪ ﺩﻧﻴﺎ ﻭ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ‬ ‫ﻣﻈﺎﻫﺮ ﻓﺮﻳﺒﻨﺪﻩ ﻭ ﺟﻠﻮﻩﮔﺮ ﺩﻧﻴﺎﺳﺖ‪ .‬ﺍﻳﻦ ﻳﻜﻰ ﺍﺯ ﻣﻬﻢﺗﺮﻳﻦ ﺑﺨﺶﻫﺎﻯ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺍﺳﺖ‪ ،‬ﭼﻪ ﺩﺭ‬ ‫ﻛﻠﻤــﺎﺕ ﻗﺼﺎﺭ‪ ،‬ﭼﻪ ﺩﺭ ﺧُ َﻄﺐ ﻭ ﭼﻪ ﺩﺭ ﻣﻜﺎﺗﻴﺐ ﻭ ﻧﺎﻣﻪﻫﺎ‪ ،‬ﺑﺨﺶﻫﺎﻯ ﺯﻳﺎﺩﻯ ﻣﺮﺑﻮﻁ ﻣﻰﺷــﻮﺩ ﺑﻪ‬ ‫ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﻭ ﺯﻫﺪ ﻧﺴﺒﺖ ﺑﻪ ﺩﻧﻴﺎ‪ .‬ﺳﻴﺪ ﺭﺿﻰ ﻣﻰﮔﻮﻳﺪ‪ :‬ﻭﻗﺘﻰ ﻛﻪ ﻋﻠﻰﻋﻠﻴﻪﺍﻟﺴﻼﻡ ﺩﺭﺑﺎﺭﺓ ﺯﻫﺪ ﺩﺭ ﺩﻧﻴﺎ ﻭ‬ ‫ﺑﻰﺭﻏﺒﺘــﻰ ﻭ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺑﻪ ﺍﻳﻦ ﺗﺠﻤﻼﺕ ﻭ ﺯﻳﻮﺭﻫﺎ ﻭ ﻏﺮﻭﺭﻫﺎ ﻭ ﻓﺮﻳﺐﻫﺎ ﻭ ﺍﻧﮕﻴﺰﻩﻫﺎ ﻭ ﺟﺎﺫﺑﻪﻫﺎﻯ‬ ‫* )ﻉﻯﻥ(‪ ،‬ﺑﻬﺮﻩﻫﺎ‬ ‫** )ﻙﻯﻑ(‪ ،‬ﻛﻴﻒ ﺑﺮﺩﻥ ﺍﺯ ﺧﻮﺷﻰﻫﺎ‪ ،‬ﻟﺬﺕ ﺑﺮﺩﻥ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﺩﺭﻭﻧﻰ ‪103‬‬

‫ﺩﻧﻴﺎ ﺣﺮﻑ ﻣﻰﺯﻧﺪ‪ ،‬ﺟﻮﺭﻯ ﺣﺮﻑ ﻣﻰﺯﻧﺪ ﻛﻪ ﺷﻤﺎ ﺗﺼﻮﺭ ﻣﻰﻛﻨﻴﺪ ﻛﻪ ﮔﻮﻳﻨﺪﺓ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﺟﺰ ﺯﻫﺪ ﻭ‬ ‫ﺟﺰ ﺑﻰﺭﻏﺒﺘﻰ ﺑﻪ ﺩﻧﻴﺎ ﻫﻴﭻ ﻛﺎﺭﻯ ﻭ ﺷــﻴﻮﻩﺍﻯ ﻭ ﻣﻨﺸﻰ ﺩﺭ ﺯﻧﺪﮔﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻋﺒﺎﺭﺕ ﻣﺮﺣﻮﻡ ﺭﺿﻰ ﺍﻳﻦ‬ ‫ﻋﻠﻴﻪﺍﻟﺴﻼﻡ‬ ‫ﻻﺣ ﱠﻆ ﻟﻪ ﻓﻰ ﻏﻴ ِﺮ ﺍﻟ ﱠﺰﻫﺎ َﺩﺓ ﻭ ﻻ َﺷ َﻐ َﻞ ﻟَﻪ ﺑﻐﻴ ِﺮ ﺍﻟ ِﻌﺒﺎﺩﺓ«* ﻳﻌﻨﻰ ﻭﻗﺘﻰ ﻋﻠﻰ‬ ‫ﺍﺳﺖ‪:‬‬ ‫ُ‬ ‫»ﻛﻼﻡ َﻣﻦ َ‬

‫ﺩﺭ ﺑﺎﺏ ﺯﻫﺪ ﻭ ﺩﺭ ﺑﺎﺏ ﻋﺒﺎﺩﺕ ﻭ ﺩﺭ ﺑﺎﺏ ﺗﺮﻙ ﺩﻧﻴﺎ ﻭ ﺍﺷــﺘﻐﺎﻝ ﺑﻪ ﺍﻳﻦﮔﻮﻧﻪ ﻣﺴــﺎﺋﻞ ﺣﺮﻑ ﻣﻰﺯﻧﺪ‪،‬‬ ‫ﺷــﻤﺎ ﺗﺼﻮﺭ ﻣﻰﻛﻨﻴﺪ ﻛﻪ ﺍﻳﻦ ﺁﺩﻡ ﺷﺐ ﻭ ﺭﻭﺯﺵ ﻣﺸــﻐﻮﻝ ﻋﺒﺎﺩﺕ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﻛﺎﺭﻯ ﺟﺰ ﻋﺒﺎﺩﺕ‬ ‫ﻧﺪﺍﺭﺩ‪ .‬ﻧﺎﮔﻬﺎﻥ ﻫﻤﻴﻦ ﺑﻴﺎﻥ ﻭ ﻫﻤﻴﻦ ﻧﻔﺲ ﻭ ﻫﻤﻴﻦ ﺣﻨﺠﺮﻩ ﺭﺍ ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﻭﺍﺭﺩ ﻣﻰﺷﻮﺩ ﺩﺭ ﻣﻴﺪﺍﻥ‬ ‫ﺟﻨﮓ ﻭ ﺩﺳﺘﻮﺭ ﺟﻨﮕﻴﺪﻥ ﻭ ﺗﺎﻛﺘﻴﻚ ﺑﻬﺘﺮ ﺟﻨﮕﻴﺪﻥ ﺭﺍ ﺗﻌﻠﻴﻢ ﻣﻰﺩﻫﺪ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴــﻦ ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏــﻪ‪ ،‬ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﮔﻔﺘﻢ ﺭﻭﻯ ﻫﻤﺔ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻬﻢ ﺍﺳــﻼﻣﻰ ﺗﻜﻴﻪ‬ ‫ﻛﺮﺩﻩ‪ ،‬ﺍﻣﺎ ﺭﻭﻯ ﭼﻨﺪ ﻣﻮﺿﻮﻉ ﺧﻴﻠﻰ ﺑﻪﻃﻮﺭ ﻭﺍﺿﺢ ﺗﻜﻴﻪ ﻛﺮﺩﻩ‪ .‬ﺑﺮﺟﺴﺘﻪﺗﺮ‪ ،‬ﻛﺎﻣﻞﺗﺮ‪ ،‬ﻣﺒﺴﻮﻁﺗﺮ ﺗﻜﻴﻪ‬ ‫ﺷــﺪﻩ‪ .‬ﻳﻚ ﻣﻮﺿﻮﻉ‪ ،‬ﻣﻮﺿﻮﻉ ﺩﻧﻴﺎ ﻭ ﺯﻫﺪ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺑﻰﺭﻏﺒﺘﻰ ﺑﻪ ُﺣﻄﺎﻡ ﺩﻧﻴﺎ ﻭ ﻣﺘﺎﻉ ﺩﻧﻴﺎ‪ ،‬ﺍﻳﻦ ﻳﻜﻰ‬ ‫ﺍﺯ ﻣﻮﺿﻮﻋﺎﺗﻰ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺍﮔﺮ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺭﺍ ﺑﺎﺯ ﻛﻨﻴﺪ‪ ،‬ﭼﻨﺪ ﺻﻔﺤﻪﺍﺵ ﺭﺍ ﺑﺨﻮﺍﻫﻴﺪ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﺪ‬ ‫ﻣﻤﻜﻦ ﻧﻴﺴــﺖ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﺮﺧﻮﺭﺩ ﻧﻜﻨﻴﺪ‪ .‬ﻭ ﻋﻠﻰﻋﻠﻴﻪﺍﻟﺴــﻼﻡ ﻧﺴﺒﺖ ﺑﻪ ﺩﻧﻴﺎ ﻭ ﺣﻘﻴﺮﻛﺮﺩﻥ ﺩﻧﻴﺎ‪،‬‬ ‫ﺗﺤﻘﻴــﺮ ﺩﻧﻴﺎ‪ ،‬ﺑﻴﺎﻧﺎﺕ ﻋﺠﻴﺐ ﻭ ﺑﻪ ﻳﺎﺩﻣﺎﻧﺪﻧﻰ ﻭ ﻛﻮﺑﻨﺪﻩﺍﻯ ﺩﺍﺭﺩ‪ .‬ﺯﻫﺪ ﺍﺳــﻼﻣﻰ ﻳﻚ ﺧﺼﻠﺖ ﻭ ﻳﻚ‬ ‫ﺻﻔﺖ ﺍﻧﻘﻼﺑﻰ ﺍﺳــﺖ‪ .‬ﺯﻫﺪ ﺍﺳﻼﻣﻰ ﻭ ﺗﺮﻙ ﺩﻧﻴﺎ ﺩﺭ ﺍﺳﻼﻡ ﺑﻪ ﻫﻴﭻﻭﺟﻪ ﺑﻪ ﻣﻌﻨﺎﻯ ﺑﺮﻳﺪﻥ ﺍﺯ ﻣﺮﺩﻡ‬ ‫ﻭ ﺍﺯ ﺟﺎﻣﻌﻪ ﻧﻴﺴــﺖ‪ .‬ﺑﻪ ﻣﻌﻨﺎﻯ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩﻥ ﻛﺎﺭ ﻭ ﺗﻼﺵ ﻭ ﻛﻮﺷــﺶ ﻧﻴﺴــﺖ ﻭ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻛﻪ‬ ‫ﺍﻳﻦ ﻫﻤﻪ ﺩﺭﺑﺎﺭﺓ ﺗﺮﻙ ﺩﻧﻴﺎ ﻭ ﺯﻫﺪ ﺣﺮﻑ ﻣﻰﺯﻧﺪ ﻭ ﺑﺤﺚ ﻣﻰﻛﻨﺪ‪ ،‬ﺧﻮﺩ ﻣﺸــﻐﻮﻝﺗﺮﻳﻦ ﻭ ﭘﺮﻛﺎﺭﺗﺮﻳﻦ‬ ‫ﻣﺮﺩﻡ ﻭ ﻣﺮﺗﺒﻂﺗﺮﻳﻦ ﻣﺮﺩﻡ ﺑﺎ ﻣﻴﺪﺍﻥﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋﻤﻞ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳــﺖ‪ .‬ﭼﻪ ﻗﺒﻞ ﺍﺯ ﺧﻼﻓﺘﺶ‪،‬‬ ‫ﭼــﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺧﻼﻓﺘﺶ‪ .‬ﺁﻥ ﺟﻨﮓﻫﺎﻳﺶ‪ ،‬ﺁﻥ ﻣﺒﺎﺭﺯﻩﻫﺎﻳﺶ‪ ،‬ﺁﻥ ﺁﻣﻮﺯﺷــﮕﺮﻯﻫﺎ ﻭ ﺗﻌﻠﻴﻢﻫﺎﻳﺶ‪،‬‬ ‫ﺁﻥ ﺭﺳــﻴﺪﮔﻴﺶ ﺑﻪ ﻗﻀﺎ ﻭ ﻗﻀﺎﻭﺕ ﻭ ﺗﺮﺍ ُﻓﻊ** ﺑﻴﻦ ﻣﺮﺩﻡ ﻭ ﺧﻼﺻﻪ ﺩﺭ ﺗﻤﺎﻡ ﻃﻮﻝ ﺳﻰ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ‬ ‫ﺭﺣﻠﺖ ﭘﻴﻐﻤﺒﺮ ﺗﺎ ﺷــﻬﺎﺩﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﺩﺭ ﺗﻤﺎﻡ ﺍﻳﻦ ﻣﺪﺕ ﻋﻠﻰﻋﻠﻴﻪﺍﻟﺴــﻼﻡ ﻫﻤﻴﺸﻪ ﺩﺭ ﻭﺳﻂ ﺻﺤﻨﻪ‬ ‫ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺭﺍ ﺑﺎﺭﻫﺎ ﮔﻔﺘﻢ‪ ،‬ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﻣﻰﺷــﻮﺩ‪ ،‬ﻋﻠﻰ ﺑﻴﺴﺖﻭﭘﻨﺞ ﺳﺎﻝ ﺧﺎﻧﻪﻧﺸﻴﻦ ﺷﺪ‪ ،‬ﺗﻌﺒﻴﺮ ﻏﻠﻄﻰ‬ ‫ﺍﺳــﺖ؛ ﻋﻠﻰﻋﻠﻴﻪﺍﻟﺴــﻼﻡ ﺑﻪ ﻫﻴﭻﻭﺟﻪ ﺑﻴﺴﺖﻭﭘﻨﺞ ﺳﺎﻝ ﺧﺎﻧﻪﻧﺸﻴﻦ ﻧﺸــﺪ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺑﻴﺴﺖﻭﭘﻨﺞ ﺳﺎﻟﻪ‬ ‫ﻣﺎﺑﻴﻦ ﺭﺣﻠﺖ ﭘﻴﻐﻤﺒﺮ ﻭ ﺧﻼﻓﺖ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻰﻋﻠﻴﻪﺍﻟﺴﻼﻡ ﻫﻤﻴﺸﻪ ﻭﺳﻂ ﺻﺤﻨﻪ ﺑﻮﺩ‪ ،‬ﻣﻮﺭﺩ ﻣﺸﻮﺭﺕ‬ ‫ﺑﻮﺩ‪ ،‬ﺍﺯ ﻣﺸــﺎﻭﺭﺍﻥ ﻭ ﺍﺯ ﻣﺴــﺆﻭﻻﻥ ﺑﺰﺭگ ﺣﻜﻮﻣﺘﻰ ﺑﻪ ﺷــﻤﺎﺭ ﻣﻰﺁﻣﺪ‪ .‬ﻣﻠﺠﺄ ﻣﺮﺩﻡ ﺑﻮﺩ‪ ،‬ﻣﻠﺠﺄ ﺧﻠﻔﺎ‬ ‫ﺑﻮﺩ‪ ،‬ﺑﻪ ﺍﻭ ﻣﺮﺍﺟﻌﻪ ﻣﻰﺷــﺪ‪ ،‬ﺍﺯ ﺍﻭ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﺷﺪ‪ ،‬ﺗﻔﺴﻴﺮ ﻗﺮﺁﻥ ﻣﻰﮔﻔﺖ‪ ،‬ﺑﻪ ﻣﺮﺩﻡ ﺁﻣﻮﺯﺵ ﻣﻰﺩﺍﺩ‪.‬‬ ‫ﺩﺭﺳﺖ ﺩﺭ ﻭﺳﻂ ﻋﺮﺻﺔ ﺯﻧﺪﮔﻰ ﻫﻴﭻﻭﻗﺖ ﺍﺯ ﺳﻴﺎﺳﺖ‪ ،‬ﺍﺯ ﺯﻧﺪﮔﻰ‪ ،‬ﺍﺯ ﺟﺎﻣﻌﻪ ﻭ ﺍﺯ ﻓﻌﺎﻟﻴﺖ ﻛﻨﺎﺭﻩﮔﻴﺮﻯ‬ ‫* ﻧﻬﺞﺍﻟﺒﻼﻏﻪ‪ /‬ﻣﻘﺪﻣﻪ ﺳﻴﺪ ﺭﺿﻰ‪ /‬ﺹ‪» :35‬ﻛﻼﻡ ﻣﻦ ﻻ ﺣﻆ ﻟﻪ ﻓﻲ ﻏﻴﺮ ﺍﻟﺰﻫﺎﺩﺓ ﻭ ﻻ ﺷﻐﻞ ﻟﻪ ﺑﻐﻴﺮ ﺍﻟﻌﺒﺎﺩﺓ«‬ ‫ﺍﻟﺴﻼﻡ ﻛﻪ ﺍﻭ ﺧﻮﺩ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺗﻨﻬﺎ ﺍﺳﺖ ﻭ ﺷﺮﻳﻚ ﻭ ﻫﻤﺘﺎﻳﻰ ﺩﺭ ﺁﻧﻬﺎ ﻧﺪﺍﺭﺩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ :‬ﺳﺨﻦ ﺁﻥ ﺣﻀﺮﺕ‬ ‫ﺍﺯ ﺷﮕﻔﺘﻰﻫﺎﻯ ﺳﺨﻨﺎﻥ ﺍﻣﺎﻡ ﻋﻠﻴﻪ ّ‬ ‫ﺭﺍ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺯﻫﺪ ﻭ ﻣﻮﺍﻋﻆ ﺍﺳﺖ ﻫﺮﮔﺎﻩ ﻛﺴﻰ ﺗﺄﻣﻞ ﻛﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺑﻴﮕﺎﻧﻪ ﺩﺍﺭﺩ ﻛﻪ ﺍﻳﻦ ﺳﺨﻦ ﺷﺨﺼﻰ ﻋﻈﻴﻢﺍﻟﻘﺪﺭ ﻭ ﻧﺎﻓﺬﺍﻻﻣﺮ ﺍﺳﺖ‬ ‫ﻛﻪ ﻫﻤﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ ﺳــﺮ ﻓﺮﻭﺩ ﻣﻰﺁﻭﺭﻧﺪ؛ ﺷــﻚ ﻭ ﺗﺮﺩﻳﺪ ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ ﻛﻪ ﮔﻮﻳﻨﺪﻩ ﺍﻳﻦ ﺳــﺨﻦ ﻛﺴــﻰ ﺍﺳــﺖ ﻛﻪ ﺟﺰ ﺩﺭ ﻭﺍﺩﻯ ﺯﻫﺪ ﻭ ﭘﺎﺭﺳﺎﻳﻰ ﻗﺪﻡ‬ ‫ﻧﮕﺬﺍﺷﺘﻪ ﻭ ﻫﻴﭻ ﺍﺷﺘﻐﺎﻟﻰ ﺑﻪﺟﺰ ﻋﺒﺎﺩﺕ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫** )ﺭﻑﻉ(‪ ،‬ﺭﺟﻮﻉ ﻃﺮﻓﻴﻦ ﺩﻋﻮﺍ ﺑﻪ ﻗﺎﺿﻰ ﻣﺮﺿﻰﺍﻟﻄﺮﻓﻴﻦ‬

‫ﺯﻫﺪ ﺍﺳــﻼﻣﻰ ﻭ ﺗﺮﻙ ﺩﻧﻴﺎ‬ ‫ﺩﺭ ﺍﺳــﻼﻡ ﺑﻪ ﻫﻴﭻﻭﺟﻪ ﺑﻪ‬ ‫ﻣﻌﻨﺎﻯ ﺑﺮﻳﺪﻥ ﺍﺯ ﻣﺮﺩﻡ ﻭ ﺍﺯ‬ ‫ﺟﺎﻣﻌﻪ ﻧﻴﺴﺖ‪.‬‬


‫‪ 104‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴــﻦ ﺯﺍﻫﺪﺗﺮﻳﻦ ﻭ‬ ‫ﭘﺮﻛﺎﺭﺗﺮﻳﻦ ﺍﻓﺮﺍﺩ ﺍﺳﺖ‪.‬‬

‫ﻣﺴــﺌﻮﻟﻴﻦ ﺣﻜﻮﻣﺘــﻰ ﻭ‬ ‫ﺭﻭﺣﺎﻧﻴــﻮﻥ ﺑﻴﺸــﺘﺮ ﺍﺯ ﻫﻤﻪ‬ ‫ﺑﺎﻳﺪ ﻣﺮﺍﻗﺐ ﺧﻮﺩ ﺑﺎﺷﻨﺪ‪.‬‬

‫ﻣــﺎﻝ‪ ،‬ﻓﺮﺯﻧﺪ‪ ،‬ﻣﻘﺎﻡ ﻭ ﻋﻨﻮﺍﻥ‬ ‫ﺍﻳــﺮﺍﺩ ﻧــﺪﺍﺭﺩ ﻟﻴﻜــﻦ ﻏﺮﻕ‬ ‫ﺷﺪﻥ ﺩﺭ ﺍﻳﻨﻬﺎ ﻭ ﻫﺪﻑ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩﻥ ﺍﻳﻨﻬﺎ‪ ،‬ﺁﺳﻴﺐ ﻣﻰﺯﻧﺪ‪.‬‬

‫ﻧﻜــﺮﺩ‪ .‬ﺍﻳﻦ ﺭﺍ ﺑﻬﺎﻧﺔ ﻛﻨﺎﺭﻩﮔﻴﺮﻯ ﻧﺒﺎﻳﺪ ﻗﺮﺍﺭ ﺑﺪﻫﻨﺪ ﻛﺴــﺎﻧﻰ ﻛﻪ ﺣــﺎﻝ ﻭﺭﻭﺩ ﺩﺭ ﺻﺤﻨﻪﻫﺎ ﺭﺍ ﻧﺪﺍﺭﻧﺪ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳــﻦ ﺧﻮﺩ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﺩﻧﻴﺎ ﻭ ﺗﺮﻙ ﺩﻧﻴــﺎ ﻭ ﺯﻫﺪ ﻭ ﺍﻳﻦ ﺣﺮﻑﻫﺎ ﺑﺤﺚ ﻣﻰﻓﺮﻣﺎﻳﺪ‪،‬‬ ‫ﺧﻮﺩ ﺍﻭ ﺟﺰء ﭘﺮﻛﺎﺭﺗﺮﻳﻦ ﻭ ﭘﺮﺗﺤﺮﻙﺗﺮﻳﻦ ﻭ ﺩﺭ ﻣﻴﺪﺍﻥﺗﺮﻳﻦ ﺍﻓﺮﺍﺩ ﺍﺳــﺖ‪ .‬ﭘﺲ ﺯﻫﺪ ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﺮﻙ‬ ‫ﻓﻌﺎﻟﻴﺖ ﻭ ﺑﺮﻳﺪﻥ ﺍﺯ ﺟﺎﻣﻌﻪ ﻭ ﻣﺮﺩﻡ ﻧﻴﺴــﺖ‪ .‬ﺣﺎﻻ ﭘﺲ ﺑﻪ ﭼﻪ ﻣﻌﻨﺎﺳــﺖ؟ ﺑﻪ ﻣﻌﻨﺎﻯ ﻏﺮﻕ ﻧﺸــﺪﻥ‬ ‫ﺩﺭ ﺷــﻬﻮﺕﻫﺎ ﻭ ﻫﻮﺱﻫــﺎﻯ ﺩﻧﻴﺎ‪ ،‬ﺑﻪ ﻣﻌﻨــﺎﻯ ﺟﺪﻯ ﻧﮕﺮﻓﺘﻦ ﻟﺬﺕﻫﺎﻯ ﺩﻧﻴﻮﻯ ﺍﺳــﺖ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ‬ ‫ﻗﺮﺑﺎﻧــﻰ ﻧﻜﺮﺩﻥ ﻫﺪﻑﻫﺎﻯ ﺍﻧﻘﻼﺑﻰ ﻭ ﺍﺻﻴﻞ ﻭ ﺳــﺎﺯﻧﺪﺓ ﺍﺳــﻼﻡ ﺩﺭ ﭘﻴﺶ ﭘــﺎﻯ ﻗﺪﺭﺕﻃﻠﺒﻰﻫﺎ ﻭ‬ ‫ﺍﻧﮕﻴﺰﻩﻫﺎ ﻭ ﺧﻮﺩﺧﻮﺍﻫﻲﻫﺎ ﻭ ﺩﻧﻴﺎﻃﻠﺒﻰﻫﺎ‪ .‬ﻭ ﺍﻳﻦ ﺩﺭﺩ ﺑﺰﺭگ ﺟﺎﻣﻌﺔ ﺍﺳــﻼﻣﻰ ﺩﺭ ﺭﻭﺯﮔﺎﺭﻯ ﺑﻮﺩﻩ ﻛﻪ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﻪ ﺣﻜﻮﻣﺖ ﻭ ﺧﻼﻓﺖ ﺭﺳــﻴﺪﻩ ﻭ ﻟﺬﺍ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴــﻦ ﺩﺭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺭﻭﻯ ﺍﻳﻦ ﻧﻜﺘﻪ‬ ‫ﺗﻜﻴﻪ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫‪59/2/13‬‬ ‫ﻏﺮﺽ ﻭ ﻣﺮﺍﺩ ﻣﺎ‪ ،‬ﺩﻝ ﻧﺴــﭙﺮﺩﻥ ﺑﻪ ﺩﻧﻴﺎﺳــﺖ ﻛﻪ ﺍﻟﺒﺘﻪ ﻣﻘﺪﺍﺭ ﺯﻳﺎﺩﻯ ﺍﺯ ﻣﺸــﻜﻼﺕ ﻣﺎ ﻧﺎﺷــﻰ ﺍﺯ‬ ‫ﻣﻦ ﺭﻭﺣﺎﻧﻰ ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ ﺑﺎﺷﻢ‪.‬‬ ‫ﻣﻦ ﻣﺴــﺆﻭﻝ ﺩﻭﻟﺘﻰ ﻭ ﺣﻜﻮﻣﺘﻰ‪ ،‬ﻳﺎ ِ‬ ‫ﺳــﭙﺮﺩﻥ ﺩﻝ ﺑﻪ ﺁﻥ ﺍﺳــﺖ‪ِ .‬‬ ‫ﺑﻪﺧﺼــﻮﺹ ﻣﺎ ﺩﻭ ﺻﻨﻒ‪ ،‬ﺧﺼﻮﺻﻴﺘﻰ ﺩﺍﺭﻳﻢ‪ .‬ﻳﻚﻭﻗﺖ ﮔﻔﺘﻨﺪ ﻭﺍﻯ ﺑﻪ ﺣﺎﻝ ﺁﻥ ﻛﺴــﺎﻧﻰﻛﻪ ﻫﺮ‬ ‫ﺩﻭ ﻫﺴــﺘﻨﺪ؛ ﻫﻢ ﻣﺴﺆﻭﻝ ﺣﻜﻮﻣﺘﻰ‪ ،‬ﻫﻢ ﺭﻭﺣﺎﻧﻰ‪ .‬ﺍﻳﻨﻬﺎ ﻣﺸﻜﻠﺸﺎﻥ ﺑﻴﺸﺘﺮ ﻭ ﺗﻜﻠﻴﻔﺸﺎﻥ ﺳﻨﮕﻴﻦﺗﺮ‬ ‫ﺍﺳﺖ‪ .‬ﺗﻮﻗﻊ ﻣﺮﺩﻡ‪ ،‬ﺑﺠﺎ ﻭ ﺑﺤﻖ‪ ،‬ﺍﺯ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ ﺍﺳﺖ؛ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﻫﻢ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻮﺭﺩ ﺳﺆﺍﻝ‬ ‫ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺩﺍﺩ؛ ﭼﻮﻥ ﺍﺛﺮ ﻋﻤﻠﺸﺎﻥ ﻫﻢ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺑﻴﺸﺘﺮ ﻣﻮﺍﻇﺐ ﺑﺎﺷﻴﻢ‪ ،‬ﺩﻳﮕﺮﺍﻥ ﻫﻢ‬ ‫ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ ﺑﺎﺷــﻨﺪ‪ ،‬ﺷﻤﺎ ﻫﻢ ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ ﺑﺎﺷﻴﺪ‪ .‬ﻫﻤﻪ ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ ﺑﺎﺷﻨﺪ ﻛﻪ ﺑﻪ ﺩﺍﻡ ﺗﻜﻠّﻔﺎﺕ ﻭ‬ ‫ﺗﻌﻴﻨﺎﺕ ﺯﻧﺪﮔﻰ ﻧﻴﻔﺘﻨﺪ ﻭ ﺩﺭ ﺍﺷــﺮﺍﻓﻲﮔﺮﻯ ﻏﺮﻕ ﻧﺸﻮﻧﺪ‪ .‬ﺯﻳﻨﺖ ﺩﻧﻴﺎ ﺭﺍ ﺑﻪ ﻗﺪﺭﻯ ﻛﻪ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ‬ ‫ّ‬ ‫*‬ ‫ِ‬ ‫ُ‬ ‫ِ‬ ‫ﻨﻮﻥ‬ ‫ﺍﻟﺒ‬ ‫ﻭ‬ ‫»ﺍﻟﻤﺎﻝ‬ ‫ﺍﻟﺒﺘﻪ‬ ‫ﺑﺨﻮﺍﻫﻨﺪ‪.‬‬ ‫ﻛﺲ‬ ‫ﻫﻤﻪ‬ ‫ﺑﺮﺍﻯ‬ ‫ﺍﺳــﺖ‪،‬‬ ‫ﻣﺒﺎﺡ‬ ‫ﻭ‬ ‫ﺩﺍﺩﻩ‬ ‫ﻗﺮﺍﺭ‬ ‫ﺔ‬ ‫ﻳﻨ‬ ‫ﺯ‬ ‫ﺍﻟﺪﻧﻴﺎ«‬ ‫ﺓ‬ ‫ﻴﻮ‬ ‫ﺍﻟﺤ‬ ‫ﱡ‬ ‫َ َ ُ َ‬ ‫ﻫﻴــﭻ ﺍﻳﺮﺍﺩﻯ ﻧــﺪﺍﺭﺩ‪ .‬ﻧﻪ ﻣﺎﻝ ﺍﻳﺮﺍﺩ ﺩﺍﺭﺩ‪ ،‬ﻧﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺍﻳﺮﺍﺩ ﺩﺍﺭﺩ‪ ،‬ﻧــﻪ ﻣﻘﺎﻡ ﻭ ﻋﻨﻮﺍﻥ؛ ﻟﻴﻜﻦ ﻏﺮﻕ‬ ‫ﺗﻌﻴﻨﺎﺕ ﺯﻧﺪﮔﻰ‬ ‫ﺗﻜﻴﻔــﺎﺕ ﻭ ّ‬ ‫ﺷــﺪﻥ ﺩﺭ ﺍﻳﻨﻬــﺎ‪ ،‬ﻋﻤﺪﻩﻛﺮﺩﻥ ﻭ ﻫﺪﻑ ﻗــﺮﺍﺭﺩﺍﺩﻥ ﺍﻳﻨﻬﺎ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ّ‬ ‫ﻣﻨﺤﺼﺮﻛﺮﺩﻥ ﺍﺳﺖ ﻛﻪ ﺁﺳﻴﺐ ﻣﻰﺯﻧﺪ‪.‬‬ ‫ﺍﻣﺮﻭﺯ ﺁﻥ ﭼﻴﺰﻯ ﻫﻢ ﻛﻪ ﺑﺎﻳﺪ ﺧﻴﻠﻰ ﺍﺯ ﺁﻥ ﺗﺮﺳﻴﺪ‪» ،‬ﺗﻜﺎﻟُﺐ ﺑﺮ ﺩﻧﻴﺎ«ﺳﺖ‪ ،‬ﺗﻜﺎﻟﺐ ﺑﺮ ﺣﻄﺎﻡ ﺩﻧﻴﺎﺳﺖ‪.‬‬ ‫»ﺗﻜﺎﻟﺐ«‪ 89‬ﺗﻌﺒﻴﺮ ﺧﻴﻠﻰ ُﭘﺮﻣﻐﺰﻯ ﺍﺳﺖ‪ .‬ﺗﻜﺎﻟﺐ ﻳﻌﻨﻰ ﻣﺜﻞ ﺩﻭ ﺳﮓ ﺑﺮ ﺳﺮ ﻳﻚ ﺟﻴﻔﻪ ﺑﻪ ﺟﺎﻥ ﻫﻢ‬ ‫‪77/12/15‬‬

‫ﺧﻄــﺮ ﺑــﺰﺭگ‪ ،‬ﺗﻜﺎﻟــﺐ ﺑﺮ‬ ‫ﺩﻧﻴﺎﺳﺖ‪.‬‬

‫ﺍﻓﺘﺎﺩﻥ! ﺍﻳﻦ ﺗﻜﺎﻟﺐ ﺍﺳــﺖ‪ .‬ﺳــﻌﻰ ﻛﻨﻴﻢ ﻫﺮﭼﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﻳﻦ ﺟﻴﻔﻪﻫﺎ ﺍﺯ ﻣﺤﻴﻂ ﺯﻧﺪﮔﻰ ﻣﺎ ﺩﻭﺭ‬ ‫ﺷﻮﺩ‪ ،‬ﻛﻨﺎﺭ ﺑﺮﻭﺩ‪ .‬ﺑﺎﻻﺧﺮﻩ ﺟﻮﺍﻧﺎﻥ ﺩﻳﺮﻭﺯ ﻛﻪ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﻓﻌﺎﻝ ﺑﻮﺩﻧﺪ‪ ،‬ﺧﻮﺏ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺎﺍﺧﻼﺹ‬ ‫ﻭ ﺑﺎﻧﺸﺎﻁ‪ ،‬ﭘﺎﺑﺮﻫﻨﻪ ﺩﺭ ﻣﻴﺪﺍﻥ ﺑﻮﺩﻧﺪ‪ .‬ﺣﺎﻻ ﻣﺎ ﺑﻪ ﺍﻓﺮﺍﺩ ﻣﺴﻦ‪ ،‬ﭘﻴﺮﻣﺮﺩ ﻭ ﺑﺎ ﻣﺤﺎﺳﻦﻫﺎﻯ ﺳﻔﻴﺪ ﺗﺒﺪﻳﻞ‬ ‫ﻭ ﻭﺍﺭﺩ ﻧﺴﻞ ﺩﻳﮕﺮﻯ ﺷﺪﻩﺍﻳﻢ‪ .‬ﺣﺎﻻ ﻓﺮﺯﻧﺪﺍﻥ ﻣﺎ ﺑﻪ ﻣﻴﺪﺍﻥ ﺁﻣﺪﻩﺍﻧﺪ‪ .‬ﺑﺎﻳﺪ ﺳﻌﻰ ﻛﻨﻴﻢ ﺁﻧﻬﺎ ﻣﺜﻞ ﺩﻳﺮﻭﺯ‬ ‫ﻣﺎ ﺑﺎﺷﻨﺪ‪ .‬ﺑﺎﻳﺪ ﺳﻌﻰ ﻛﻨﻴﻢ ﺁﻧﻬﺎ ﻫﻢ ﺑﻪ ﺩﻧﻴﺎ ﺑﺎ ﺍﻳﻦ ﭼﺸﻢ ﻧﮕﺎﻩ ﻛﻨﻨﺪ‪.‬‬ ‫ﺧﻄﺮ ﺑﺰﺭگ ﺗﻜﺎﻟﺐ ﺑﺮ ﺩﻧﻴﺎﺳــﺖ‪ .‬ﺁﻥ ﭼﻴﺰﻯ ﻛﻪ ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﻪﺷــﺪﺕ ﺗﻀﻌﻴﻒ‬ ‫* ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻛﻬﻒ‪ /‬ﺁﻳﻪ ‪46‬‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﺩﺭﻭﻧﻰ ‪105‬‬

‫ﻣﻰﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺁﻥ ﭼﻴﺰﻯ ﻛﻪ ﻧﻤﻰﮔﺬﺍﺭﺩ ﻃﺒﻘﺎﺕ ﺿﻌﻴﻒ ﺭﺷﺪ ﻛﻨﻨﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺁﻥ ﭼﻴﺰﻯ ﻛﻪ‬ ‫ﻧﻤﻰﮔﺬﺍﺭﺩ ﻣﺴــﺘﻀﻌﻔﺎﻥ ﻭ ﭘﺎﺑﺮﻫﻨﻪﻫﺎ ﻛﻪ ﻟﺸﻜﺮ ﺣﻘﻴﻘﻰ ﺍﺳــﻼﻡ ﻭ ﺍﻧﻘﻼﺏ ﻫﺴﺘﻨﺪ‪ ،‬ﺩﺭ ﻣﻴﺪﺍﻥ ﺑﺎﻗﻰ‬ ‫ﺑﻤﺎﻧﻨﺪ‪ ،‬ﺍﻳﻦ ﺗﻜﺎﻟﺐ ﺑﺮ ﺩﻧﻴﺎﺳﺖ‪ .‬ﺍﮔﺮ ﺧﻮﺍﺹ ﺗﻜﺎﻟﺐ ﺑﺮ ﺩﻧﻴﺎ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﻣﺸﻜﻼﺕ ﭘﻴﺶ ﺧﻮﺍﻫﺪ‬ ‫ﺁﻣﺪ‪ .‬ﻭﻗﺘﻰ ﻛﻪ ﭘﺎﺑﺮﻫﻨﻪﻫﺎﻯ ﻛﺸﻮﺭ‪ ،‬ﭘﺎﺑﺮﻫﻨﻪﻫﺎﻯ ﺟﺎﻣﻌﻪ‪ ،‬ﻓﻘﺮﺍ ﻭ ﻣﺴﺘﻀﻌﻔﻴﻦ ﺣﺲ ﻛﻨﻨﺪ ﻛﻪ ﺧﻮﺍﺹ‬ ‫ﺳــﺮﮔﺮﻡ ﺩﻧﻴﺎ ﺷــﺪﻩﺍﻧﺪ‪ ،‬ﺳﺮﮔﺮﻡ ﺷﺨﺺ‪ ،‬ﺳــﺮﮔﺮﻡ ﺧﻮﺩﺷﺎﻥ ﺷــﺪﻩﺍﻧﺪ ﻭ ﺩﻧﻴﺎ ﻳﻌﻨﻰ ﺩﻧﻴﺎﻯ ﺷﺨﺺ‬ ‫ﺧﻮﺩﺷــﺎﻥ؛ ﻭﻗﺘﻰ ﺍﻳﻦ ﺭﺍ ﺍﺣﺴﺎﺱ ﻛﺮﺩﻧﺪ‪ ،‬ﺧﺪﺍﻯ ﻧﺎﻛﺮﺩﻩ ﺩﻳﺪﻧﺪ ﻛﻪ ﻣﺎ ﻫﻢ ﻳﺎ ﺑﻰﺗﻔﺎﻭﺗﻴﻢ‪ ،‬ﻳﺎ ﻣﻌﺎﺫﺍﷲ‬ ‫ﺩﺍﺧﻞ ﺩﺭ ﺁﻧﻬﺎ ﻭ ﺟﺰﻭ ﺁﻧﻬﺎ ﻫﺴﺘﻴﻢ‪ ،‬ﺍﻳﻤﺎﻧﺸﺎﻥ ﺍﺯ ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ .‬ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻛﺎﺭﻯ ﻛﻪ ﺩﺷﻤﻦ‬ ‫ﻣﻰﺧﻮﺍﻫﺪ ﺑﻜﻨﺪ‪ ،‬ﺑﻪﺭﺍﺣﺘﻰ ﺑﻪﻭﺳــﻴﻠﺔ ﺧﻮﺩ ﻣﺎ ـﻧﺴــﺘﻌﻴﺬﺑﺎﷲـ ﻣﻤﻜﻦ ﺍﺳﺖ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ! ﺑﺎﻳﺪ ﺧﻴﻠﻰ‬ ‫ﻣﺮﺍﻗﺐ ﺑﻮﺩ‪ .‬ﺑﺎﻳﺪ ﺑﻪ ﺧﺪﺍ ﭘﻨﺎﻩ ﺑﺮﺩ ﻭ ﺍﺯ ﺧﺪﺍ ﻛﻤﻚ ﺧﻮﺍﺳﺖ‪ .‬ﺍﺯ ﺧﺪﺍ ﺑﺎﻳﺪ ﺣﻤﺎﻳﺖ ﺧﻮﺍﺳﺖ‪ .‬ﻗﻀﻴﻪ ﺍﻳﻦ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟﻤﻊﺑﻨﺪﻯ ﻣﺎ ﺍﺯ ﺍﻣﺮﻭﺯ ﺍﻧﻘﻼﺏ ﺍﺳﺖ‪.‬‬ ‫‪70/2/30‬‬ ‫»ﺩﻧﻴﺎ« ﻫﻢ ﻛﻪ ﻣﻰﮔﻮﻳﻢ‪ ،‬ﻓﻘﻂ ﭘﻮﻝ ﻭ ﺧﺎﻧﻪ ﻭ ﺧﻮﺩﺭﻭ ﺷـﺨﺼﻰ ﻧﻴﺴـﺖ‪ .‬ﭼﻴﺰﻫﺎﻯ ﺩﻳﮕﺮ ﻫﻢ ﻫﺴﺖ‪.‬‬ ‫ﺍﺳـﻢ ﺩﺭﻛﺮﺩﻥ‪ ،‬ﺗﻌﺮﻳﻒ ﺷـﻨﻴﺪﻥ‪ ،‬ﺳـﺘﺎﻳﺶ ﺷـﻨﻴﺪﻥ‪ ،‬ﺗﻤﺘّﻌﺎﺕ ﻧﺎﺭﻭﺍ ﻭ ﻧﺎﺩﺭﺳـﺖ ﺟﻨﺴـﻰ ﻭ ﻫﻤﺔ‬ ‫ﺍﻣﻜﺎﻧﺎﺗﻰ ﻛﻪ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﻣﻰﺧﻮﺍﻫﺪ؛ ﺩﻧﻴﺎ ﻭ ﺟﻠﻮﻩﻫﺎﻯ ﺁﻥ ﺍﺳﺖ‪ .‬ﭼﻨﻴﻦ ﻭﺳﻮﺳﻪﻫﺎﻳﻰ ﻫﻢ‬ ‫ﺩﺭ ﻋـﺪﻩﺍﻯ ﭘﺪﻳﺪ ﺁﻣﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻋﺪﺓ ﺯﻳﺎﺩﻯ ﻭﺍﻗﻌﺎً ﺍﻳﺴـﺘﺎﺩﻧﺪ ﻭ ﻣﺮﺩﺍﻧﻪ ﻣﻘﺎﻭﻣﺖ ﻛﺮﺩﻧﺪ‪ .‬ﻭﻟﻰ ﺑﻌﻀﻰ ﺍﺯ‬ ‫ﺍﻓﺮﺍﺩ ﻫﻢ ﺑﻪﻧﺪﺭﺕ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻭﺳﻮﺳﻪﻫﺎ ﻭ ﺟﻠﻮﻩﻫﺎﻯ ﺩﻧﻴﻮﻯ‪ ،‬ﭘﺎﻳﺸﺎﻥ ﺳﺴﺖ ﺷﺪ‪ .‬ﻛﺴﺎﻧﻰ ﺩﺭ‬ ‫ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﻫﻞ ﺗﻤﺘّﻊ ﺑﺮﺩﻥ ﺍﺯ ﺷﻬﻮﺍﺕ ﺣﻴﺎﺕ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﺍﻧﻘﻼﺏ ﻛﻪ ﺁﻣﺪ ﺩ ِﺭ ﺗﻤﺘّﻌﺎﺕ ﺭﺍ ﺑﻪﻛﻠﻰ‬ ‫ﺑﻪﺭﻭﻯ ﺩﻝ ﺧﻮﺩﺷﺎﻥ ﺑﺴﺘﻨﺪ‪.‬‬ ‫ﻳﻚﻭﻗـﺖ ﻛﺴـﻰ ﭘﻴـﺶ ﻣﻦ ﺁﻣـﺪ ﻭ ﺍﺯ ﻓﺮﺩﻯ ﺩﺭ ﻫﻤﻴﻦ ﺟﻤﻊ ﺷـﻤﺎ ﻛـﻪ ﻣﻦ ﺧﻴﻠﻰ ﺑـﻪ ﺍﻭ ﻋﻼﻗﻪ ﻭ‬ ‫ﺍﺭﺍﺩﺕ ﺩﺍﺷـﺘﻢ ﻭ ﺩﺍﺭﻡ؛ ﺑﺪﮔﻮﻳﻰ ﻛﺮﺩ‪ .‬ﺑﺪﮔﻮﻳﻰﺍﺵ ﻫﻢ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻓﺮﺩ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ‬ ‫ﭼﻨﻴـﻦ ﻭ ﭼﻨﺎﻥ ﺑﻮﺩﻩ ﺍﺳـﺖ ﻭ ﺑﺮﺍﻯ ﺻﺤـﺖ ﺍﺩﻋﺎﻳﺶ ﻋﻜﺲﻫﺎﻳﻰ ﻫﻢ ﺑﻪ ﻣﻦ ﻧﺸـﺎﻥ ﺩﺍﺩ‪ .‬ﻣﻦ ﺑﻪ‬ ‫ﺁﻥﻛـﺲ ﮔﻔﺘـﻢ‪ :‬ﻫﻤﻴـﻦ ﻋﻜﺲﻫﺎ ﻭ ﻣﺪﺍﺭﻙ ﺩﻟﻴﻞ ﺍﺳـﺖ ﻛﻪ ﺍﺭﺍﺩﺕ ﻣﻦ ﺑﻪ ﺍﻳﻦ ﺷـﺨﺺ ﻣﻀﺎﻋﻒ‬ ‫ﺷـﻮﺩ‪ .‬ﻭﺍﻗﻌﺎً ﻫﻢ ﺧﺪﺍ ﻣﻰﺩﺍﻧﺪ ﻛﻪ ﺍﺭﺍﺩﺗﻢ ﻣﻀﺎﻋﻒ ﺷﺪ‪ .‬ﺑﻪ ﺁﻥﻛﺲ ﮔﻔﺘﻢ‪ :‬ﺍﺭﺍﺩﺕ ﻣﻦ ﻣﻀﺎﻋﻒ ﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﺣﺮﻑﻫﺎﻳﻰ ﻛﻪ ﺗﻮ ﻣﻰﮔﻮﻳﻰ‪ ،‬ﻣﻮﺟﺐ ﻣﻰﺷـﻮﺩ ﺍﺭﺍﺩﺕ ﻣﻦ ﺑﻪ ﺍﻳﻦ ﺷـﺨﺺ ﺑﻴﺸـﺘﺮ ﺷﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﺁﺩﻡ ﺁﻥﻃﻮﺭﻯ ﺑﻮﺩﻩ ﻭ ﺣﺎﻻ ﺍﻳﻦ ﺍﺳﺖ؟! ﺍﻣﺎ ﺑﻌﻀﻰ ﺍﻓﺮﺍﺩ ﺍﻳﻦﻃﻮﺭ ﻧﺒﻮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﺁﻣﺪﻥ‬ ‫ﺍﻧﻘـﻼﺏ ﻫﻢ ﺍﺯ ﺁﻥ ﺗﻤﺘّﻌﺎﺕ ﻭ ﻭﺳﻮﺳـﻪﻫﺎ ﺩﺳـﺖ ﻧﻜﺸـﻴﺪﻧﺪ‪ .‬ﺍﻳﻦ ﻫﻢ ﻳﻚ ﻋﺎﻣـﻞ ﺩﻳﮕﺮ ﻛﻪ ﺑﺎﻋﺚ‬ ‫ﺳﺎﻳﺶ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﺷﺪ‪.‬‬

‫ﻗﺪﺭﺕ ﻣﻘﺎﺑﻠﺔ ﺑﺎ ﺳــﺎﻳﺶ ﺭﺍ ﺩﺭ ﺧﻮﺩﺗﺎﻥ ﺍﻳﺠﺎﺩ ﻛﻨﻴﺪ‪ .‬ﺳﺎﻳﺶ ﺷﻮﺧﻰ ﻧﺪﺍﺭﺩ؛ ﺍﻧﺴﺎﻥ ﺳﺎﻳﻴﺪﻩ ﻣﻰﺷﻮﺩ!‬ ‫ﻫﻤﺎﻥ َﭼﻜﺶ ﻳﺎ ُﭘﺘﻜﻰ ﻛﻪ ﺷﻤﺎ ﺭﻭﻯ ﺳﺮ ﺁﻫﻦ ﻣﻰﻛﻮﺑﻴﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺷﻜﻞﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺩﺭﻣﻰﺁﻭﺭﻳﺪ‪،‬‬ ‫ﺑﻌﺪ ﺍﺯ ﻣﺪﺗﻰ ﻛﻪ ﻧﮕﺎﻩ ﻛﻨﻴﺪ‪ ،‬ﻣﻰﺑﻴﻨﻴﺪ ﺗﻪ ﺁﻥ ﺳﺎﻳﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﺑﺎ ﺍﻳﻦ ﻧﻴﺮﻭﻯ ﻓ ّﻌﺎﻟﺔ ﻗﺪﺭﺗﻤﻨﺪ‪،‬‬ ‫ﺑﺎﻻﺧﺮﻩ ﺗﺄﺛﻴﺮ ﮔﺮﻓﺘﻪ؛ ﻳﻌﻨﻰ ﺁﻥ‪ ،‬ﺭﻭﻯ ﺍﻳﻦ ﺍﺛﺮ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﻓﻜﺮ ﺍﻳﻦ ﺑﺎﺷﻴﺪ‪ .‬ﻣﻘﻮﻟﻪﺍﻯ ﻛﻪ ﺷﻤﺎ‬

‫ﻗﺪﺭﺕ ﻣﻘﺎﺑﻠﺔ ﺑﺎ ﺳــﺎﻳﺶ ﺭﺍ‬ ‫ﺩﺭ ﺧﻮﺩﺗﺎﻥ ﺍﻳﺠﺎﺩ ﻛﻨﻴﺪ‪.‬‬ ‫ﺳﺎﻳﺶ ﺷﻮﺧﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﺍﻧﺴﺎﻥ‬ ‫ﺳﺎﻳﻴﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬


‫‪ 106‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺩﺭ ﺁﻥ ﻭﺍﺭﺩﻳﺪ‪ ،‬ﺍﺯ ﻣﻘﻮﻟﻪﻫﺎﻯ ﺧﻄﺮﻧﺎﻙ ﺍﺳــﺖ؛ ﭼﻮﻥ ﺭﻭﺷــﻨﻔﻜﺮﻯ ﻳﻚ ﻣﻘﻮﻟﺔ ﺧﻄﺮﻧﺎﻙ ﺍﺳﺖ‪ .‬ﺍﮔﺮ‬ ‫ﺭﻭﺷــﻨﻔﻜﺮﻯ‪ ،‬ﻣﺠﺮﺩ ﺍﺯ ﻋﻤﻞ ﻭ ﺗﺤﺮﻙ ﺧﺎﺭﺟﻰ ﺷــﺪ ـﻛﻪ ﺍﻻﻥ ﺷﻤﺎ ﻣﺒﺘﻼﻯ ﺑﻪ ﺍﻳﻦ ﻫﺴﺘﻴﺪـ ﺷﻤﺎ‬ ‫ﭼﺎﺭﻩﺍﻯ ﻧﺪﺍﺭﻳﺪ ﻛﻪ ﺑﺮﻭﻳﺪ ﺩﺭ ﺁﻧﺠﺎ ﺑﻨﺸــﻴﻨﻴﺪ ﻭ ﺑﻨﺎ ﻛﻨﻴﺪ ﭼﻴﺰ ﻧﻮﺷــﺘﻦ ﻭ ﻣﻄﺎﻟﻌﻪ ﻭ ﻣﺒﺎﺣﺜﻪﻛﺮﺩﻥ‪ .‬ﺩﺭ‬ ‫ﺍﻳﻦ ﻓﻀﺎ‪ ،‬ﻧﻪ ﻣﻴﺪﺍﻥ ﺟﻨﮕﻰ ﺍﺳــﺖ‪ ،‬ﻧﻪ ﺟﺒﻬﻪﺍﻯ ﺍﺳــﺖ‪ ،‬ﻧﻪ ﺑﺴﻴﺠﻰ ﺍﺳــﺖ‪ ،‬ﻧﻪ ﺣﺮﻛﺖ ﺍﻧﻘﻼﺑﻰﺍﻯ‬ ‫ﺍﺳﺖ! ﻣﺤﻴﻂ ﺭﻭﺷﻨﻔﻜﺮﻯ‪ ،‬ﺟﺰﻭ ﺁﻥ ﻣﺤﻴﻂﻫﺎﻯ ﺩﺷﻮﺍﺭ ﺍﺳﺖ‪ .‬ﻣﻦ ﻫﻤﻴﻦﻗﺪﺭ ﺑﻪ ﺷﻤﺎ ﺑﮕﻮﻳﻢ ﻛﻪ ﻣﻦ‬ ‫ﺳﺎﻝﻫﺎﻯ ﺳﺎﻝ ﺑﺎ ﻣﺤﻴﻂ ﺭﻭﺷﻨﻔﻜﺮﻯ ﻛﺸﻮﺭ‪ ،‬ﺩﻡﺳﺎﺯ ﻭ ﺩﻡﺧﻮﺭ ﺑﻮﺩﻩﺍﻡ‪ ،‬ﺁﺩﻡﻫﺎﻳﺶ ﺭﺍ ﺩﻳﺪﻩﺍﻡ‪ ،‬ﺁﺩﻡﻫﺎﻯ‬ ‫ﺧﻮﺑﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﺤﻴﻂ ﻭﺍﺭﺩ ﺷﺪﻧﺪ‪ ،‬ﺩﻳﺪﻩﺍﻡ؛ ﻭ ﺑﻌﺪ ﭼﮕﻮﻧﻪ ﺧﺎﺭﺝ ﺷﺪﻩﺍﻧﺪ! ﻳﻌﻨﻰ ﻣﺤﻴﻂ ﺭﻭﺷﻨﻔﻜﺮﻯ‬ ‫ﻣﺤﻴﻂ ﻋﺠﻴﺒﻰ ﺍﺳﺖ ﻭ ﺭﻭﻯ ﺍﻳﻦ ﻣﺤﻴﻂ ﺧﻴﻠﻰ ﺳﺎﻳﺶ ﻫﺴﺖ‪ .‬ﺑﻜﻮﺷﻴﺪ ﺗﺎ ﻫﻴﭻﮔﻮﻧﻪ ﺗﺄﺛﻴﺮ ﻧﺎﺧﻮﺍﺳﺘﻪﺍﻯ‬ ‫ﺭﻭﻯ ﻣﺠﻤﻮﻋﺔ ﺷﻤﺎ ﻭ ﺁﻧﭽﻪ ﻛﻪ ﺑﺮ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﻣﺘﺮﺗّﺐ ﺍﺳﺖ‪ ،‬ﻭﺍﺭﺩ ﻧﻴﺎﻳﺪ‪.‬‬ ‫‪76/8/12‬‬


‫ﻓﺼﻞ ﻫﻔﺘﻢ‬ ‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ ‪109‬‬

‫ﻭ ﺍﻣـﺎ ﭼﻨـﺪ ﺟﻤﻠﻪ ﻫﻢ ﺩﺭﺑﺎﺭﺓ ﺟﺒﻬﺔ ﺩﺷـﻤﻦ‪ ،‬ﻳﻌﻨﻰ ﻫﻤـﺎﻥ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺑﮕﻮﻳﻢ‪ .‬ﺍﮔﺮ ﻛﺴـﻰ ﺧﻴﺎﻝ‬ ‫ﻛﻨﺪ ﻛﻪ ﺁﻧﻬﺎ ﺑﺎ ﻫﻢ ﺗﺸـ ّﻜﻞ ﺩﺍﺭﻧﺪ ﻭ ﺁﺩﻡﻫﺎﻯ ﭘﻴﮕﻴﺮﻯ ﻫﺴـﺘﻨﺪ‪ ،‬ﺑﻪﺷـﺪﺕ ﺩﺭ ﺍﺷـﺘﺒﺎﻩ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ‬ ‫ﺩﺭ ﺟﻤﻊ ﺷـﻤﺎ ﻣﻌﺪﻭﺩﻯ ﺑﺎﺷـﻨﺪ ﻛﻪ ﺁﻥ ﺟﻤﺎﻋﺖ ﺭﺍ ﺑﻪﻗﺪﺭ ﻣﻦ ﺷـﻨﺎﺧﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﺁﻥ ﺟﻤﺎﻋﺖ ﺭﺍ ﻣﻦ‬ ‫ﻣﻰﺷﻨﺎﺳـﻢ‪ .‬ﺁﺩﻡﻫﺎﻳﻰ ﺑﻰﻋﺮﺿﻪ‪ ،‬ﺑﻰﭘﻴﮕﻴﺮﻯ‪ ،‬ﺑﻰﺍﺭﺍﺩﻩ ﻭ ﺍﻫﻞ ﻧﻘﺪ ﻭ ﺍﻫﻞ ﺩﻧﻴﺎ ﻫﺴـﺘﻨﺪ؛ ﺩﻧﻴﺎﻯ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺁﺧﺮﺕ‪ .‬ﺧﺼﻮﺻﻴﺖ ﺩﻧﻴﺎ‪ ،‬ﻧﻘﺪ ﺑﻮﺩﻥ ﺍﺳـﺖ ﺩﻳﮕﺮ! ﻭ ﺧﺼﻮﺻﻴﺘﺸـﺎﻥ ﺍﺳﺎﺳـﺎً ﺿﻌﻒ ﻭ ﺗﺮﺱ‬ ‫ﺍﺳـﺖ‪ .‬ﻭﺿﻊ ﻣﻦ ﺍﻗﺘﻀﺎ ﻧﻤﻰﻛﻨﺪ ﻛﻪ ﺍﺯ ﻛﺴـﻰ ﺍﺳـﻢ ﺑﻴﺎﻭﺭﻡ‪ .‬ﻭﺍ ِّﻻ ﺍﮔﺮ ﺍﺳـﻢ ﻣﻰﺁﻭﺭﺩﻡ‪ ،‬ﺑﺮﺍﻯ ﺷﻤﺎ‬ ‫ﺧﻴﻠـﻰ ﺷـﻨﻴﺪﻧﻰ ﻭ ﺗﻔﺮﻳﺤـﻰ ﺑﻮﺩ‪ .‬ﻣـﻦ ﺍﺯ ﺟﻨﺎﺡﻫﺎﻯ ﻣﺨﺘﻠﻔﺸـﺎﻥ‪ ،‬ﺍﻟﺒﺘﻪ ﻋﻤﺪﺗﺎً ﻭ ﻧـﻪ ﻣﻨﺤﺼﺮﺍً‪ ،‬ﺍﺯ‬ ‫ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭ ﺷﻌﺮﺍﻳﺸﺎﻥ ﺧﻴﻠﻲﻫﺎ ﺭﺍ ﻣﻰﺷﻨﺎﺳﻢ‪ .‬ﺑﺎ ﺁﻧﻬﺎ ﻧﺸﺴﺖ ﻭ ﺑﺮﺧﺎﺳﺖ ﻭ ﺻﺤﺒﺖ ﻛﺮﺩﻩﺍﻡ‬ ‫ﻭ ﻣﻰﺩﺍﻧـﻢ ﻛـﻪ ﭼﻪ ﻭﺿﻌﻰ ﺩﺍﺭﻧﺪ‪ .‬ﻫﻤﻴﻦ ﻛﺴـﺎﻧﻰ ﻛﻪ ﮔﺎﻫﻰ ﺍﻭﻗﺎﺕ ﻭﻗﺘﻰ ﺑﻪ ﻗﻠﻤﺸـﺎﻥ ﻣﻰﻧﮕﺮﻳﺪ‪،‬‬ ‫ﺧﻴﺎﻝ ﻣﻰﻛﻨﻴﺪ ﺑﻪ ﺷـﻴﺮ ﻣﻰﻣﺎﻧﻨﺪ‪ ،‬ﺟﺰ ﺭﻭﺑﺎﻩ ﻧﻴﺴـﺘﻨﺪ! ﺩﺭ ﻧﻮﺷﺘﻦ ﺑﻪ ﮔﻮﻧﻪﺍﻯ ﺩﻳﮕﺮ ﻇﺎﻫﺮ ﻣﻰﺷﻮﻧﺪ؛‬ ‫ﻭﻗﺘﻰ ﺍﺣﺴـﺎﺱ ﺍﻣﻨﻴﺖ ﻣﻰﻛﻨﻨﺪ ﺑﻪ ﮔﻮﻧﻪﺍﻯ؛ ﻭ ﻭﻗﺘﻰ ﻫﻢ ﺳـﻴﺮ ﻭ ﭘﺮ ﻫﺴـﺘﻨﺪ‪ ،‬ﺑﻪ ﮔﻮﻧﻪﺍﻯ ﺩﻳﮕﺮ‪ .‬ﺩﺭ‬ ‫ﻋﺮﺑﻰ ﻣﻰﮔﻮﻳﻨﺪ ﺍﻳﻦ ﻛﺴﺎﻥ ﺣﺎﻟﺖ » َﺩﻋﻪ« ﺩﺍﺭﻧﺪ‪ .‬ﻧﻤﻰﺩﺍﻧﻢ ﺩﺭ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﺑﺮﺍﻯ َﺩﻋِﻪ ﭼﻪ ﻣﻌﺎﺩﻟﻰ‬ ‫ﻣﻰﺗﻮﺍﻥ ﭘﻴﺪﺍ ﻛﺮﺩ؟ ﺣﺎﻟﺖ ﻭﻟﻨﮕﺎﺭﻯ ﺩﺍﺭﻧﺪ‪ .‬ﻳﻌﻨﻰ ﻣﻌﻨﺎﻯ ﺣﻘﻴﻘﻰ ﻭﻟﻨﮕﺎﺭﻯﺍﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﺮ‬ ‫ﻋﺎﻣﻞ ﻣﺆﺛﺮﻯ ﺭﻫﺎ ﻣﻰﻛﻨﻨﺪ! ﺍﻳﻨﻬﺎ ﺍﻳﻦﮔﻮﻧﻪﺍﻧﺪ‪ .‬ﺍﮔﺮ ﻣﻰﺑﻴﻨﻴﺪ ﺣﺮﻛﺖ ﻣﻨﻈﻤﻰ ﺍﺯ ﺳـﻮﻯ ﺍﻳﻨﻬﺎ ﺍﻧﺠﺎﻡ‬ ‫ﻣﻰﮔﻴﺮﺩ؛ ﺑﺎ ﻫﻤﺔ ﺻﻔﺎﺗﻰ ﻛﻪ ﺑﺮﺍﻳﺸـﺎﻥ ﺑﺮﺷـﻤﺮﺩﻳﻢ‪ ،‬ﺣﺮﻛﺖ ﻣﻨﻈﻤﻰ ﻛﻪ ﺑﻌﺪﺍ ً ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﺧﻮﺍﻫﻢ‬ ‫ﮔﻔﺖ‪ ،‬ﺍﺯ ﺳـﻮﻯ ﺍﻳﻨﻬﺎ ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ؛ ﻧﺎﺷـﻰ ﺍﺯ ﺍﻳﻦ ﺍﺳـﺖ ﻛﻪ ﻓﻜﺮ ﻭ ﺍﻧﺪﻳﺸﻪﺍﻯ ﺧﺎﺭﺝ ﺍﺯ ﻣﺤﻴﻂ‬ ‫ﺍﺩﺑﻰ‪ ،‬ﻫﻨﺮﻯ ﻭ ﺭﻭﺷـﻨﻔﻜﺮﻯ‪ ،‬ﻳﻌﻨﻰ ﺍﺯ ﻣﺤﻴﻂ ﺳﻴﺎﺳـﺖ ﻭ ﺍﻣﻨﻴﺖ‪ ،‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﺪ ﻭ ﭘﻴﺶ‬ ‫ﻣﻰﺑﺮﺩ‪ .‬ﻗﻀﻴﻪ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬

‫ﺧﺼﻮﺻﻴﺖ ﺟﺒﻬﺔ ﺩﺷــﻤﻦ‬ ‫ﺍﺳﺎﺳ ًﺎ ﺿﻌﻒ ﻭ ﺗﺮﺱ ﺍﺳﺖ‪.‬‬


‫‪ 110‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﮔـﺮ ﻣﻰﺑﻴﻨﻴـﺪ ﻣﻘـﺎﻻﺕ ﻫﻤﺎﻫﻨﮓ‪ ،‬ﻧﻮﺷـﺘﻪﻫﺎﻯ ﻫﻤﺎﻫﻨـﮓ ﻭ ﻛﺎﺭﻫـﺎﻯ ﻫﻤﺎﻫﻨﮓ ﺍﺯ ﺳـﻮﻯ ﺟﻨﺎﺡ‬ ‫ﺿﺪﺍﻧﻘﻼﺏ ﻭ ﺑﻴﮕﺎﻧﻪ ﺍﺯ ﺟﻤﻬﻮﺭﻯ ﺍﺳـﻼﻣﻰ ﻭ ﺍﺳـﻼﻡ‪ ،‬ﺩﺭ ﺩﺍﺧﻞ ﻭ ﺧﺎﺭﺝ ﻣﻨﺘﺸـﺮ ﻣﻰﺷﻮﺩ ﻭ ﺍﻧﺠﺎﻡ‬ ‫ﻣﻰﮔﻴﺮﺩ‪ ،‬ﻧﺎﺷﻰ ﺍﺯ ﺗﺠﻤﻊ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺧﻴﻠﻰ ﭘﺎﻳﻴﻦﺗﺮ ﺍﺯ ﺍﻳﻦ ﺣﺮﻑﻫﺎﻳﻨﺪ ﻛﻪ ﺑﺘﻮﺍﻧﻨﺪ‬ ‫ﺗﺠﻤﻊ ﺻﺤﻴﺤﻰ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﻨﺪ ﻭ ﺑﺎ ﻫﻢ ﻧﺠﻨﮕﻨﺪ؛ ﺑﺎ ﻫﻢ ﻣﻌﺎﺭﺿﻪ ﻧﻜﻨﻨﺪ ﻭ ﻳﻜﻰﺷﺎﻥ ﺣﺎﺿﺮ ﺑﺎﺷﺪ‬ ‫ﺩﺭ ﺟﻨﺎﺡ ﺿﺪ ﺍﻧﻘﻼﺏ ﺑﺮ ﺳﺮ‬ ‫ﻛﻮﭼﻚﺗﺮﻳﻦ ﻣﺴــﺄﻟﻪﺍﻯ ﺑﺎ‬ ‫ﻫﻢ ﺩﻋﻮﺍ ﻣﻰﻛﻨﻨﺪ‪.‬‬

‫ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﺗﺮﺟﻴﺢ ﺩﻫﺪ‪ .‬ﺩﺭ ﺁﻥ ﻋﺎﻟﻢ ﺧﻮﺩﭘﺮﺳـﺘﻰ ﻭ ﺧﻮﺩﺧﻮﺍﻫﻰ‪ ،‬ﻏﻮﻏﺎﻳﻰ ﺍﺳﺖ! ﺍﮔﺮ ﺷﻤﺎ‬ ‫ﺍﻣﺮﻭﺯ ﻣﻴﺰﮔﺮﺩﻯ ﺗﺸـﻜﻴﻞ ﺩﻫﻴﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﺭﺍ ﭘﺸـﺖ ﺩﻭﺭﺑﻴﻦ ﺗﻠﻮﻳﺰﻳﻮﻥ ﺑﻴﺎﻭﺭﻳﺪ ﻭ ﺑﮕﻮﻳﻴﺪ ﺑﻨﺸـﻴﻨﻴﺪ ﻭ‬ ‫ﻣﺜ ً‬ ‫ﻼ ﺑﻪ ﻓﻼﻥ ﺩﺷـﻤﻦ ﻣﺸﺘﺮﻛﺘﺎﻥ ﺑﺪﮔﻮﻳﻰ ﻛﻨﻴﺪ‪ ،‬ﺳﺮ ﺍﻳﻨﻜﻪ ﻛﺪﺍﻡﻳﻚ ﺑﻴﺸﺘﺮ ﺣﺮﻑ ﺑﺰﻧﺪ‪ ،‬ﻛﺪﺍﻡﻳﻚ‬ ‫ﺑﻬﺘـﺮ ﺣـﺮﻑ ﺑﺰﻧﺪ ﻭ ﻛﺪﺍﻡﻳﻚ ﺟﺎﻟﺐﺗـﺮ ﻭ ﺯﻭﺩﺗﺮ ﺣﺮﻑ ﺑﺰﻧﺪ‪ ،‬ﺑﺎ ﻫﻢ ﺩﻋـﻮﺍ ﻣﻰﻛﻨﻨﺪ؛ ﺁﻥﻫﻢ ﺩﻋﻮﺍﻯ‬ ‫ﻭﺍﺿـﺢ ﻭ ﻣﺤﺴـﻮﺱ! ﻫﻤﻴﻦ ﻣﻄﻠﺒﻰ ﻛﻪ ﮔﻔﺘﻢ‪ ،‬ﺍﺗﻔﺎﻗﺎً ﺍﻳﻦ ﺭﻭﺯﻫـﺎ ﻣﺜﺎﻝﻫﺎﻯ ﻭﺍﺿﺤﻰ ﺩﺍﺭﺩ‪ .‬ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﻌﻨﺎ ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﺷـﺒﻜﻪﻫﺎﻯ ﺗﻠﻮﻳﺰﻳﻮﻧﻰ ﻇﺎﻫﺮﺍ ً ﺍﻳﺮﺍﻧﻰ ﻭ ﺑﺎﻃﻨﺎً ﻭﺍﺑﺴـﺘﻪ ﺑﻪ ﺳﻴﺎ‪ ،‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻰﺁﻭﺭﻧﺪ‬ ‫ﺗﺎ ﺳﺨﻨﺮﺍﻧﻰ ﻛﻨﻨﺪ ﻭ ﺣﺮﻑ ﺑﺰﻧﻨﺪ‪ .‬ﻧﻮﺍﺭﻫﺎﻳﺶ ﺭﺍ ﺁﻭﺭﺩﻧﺪ ﻭ ﻣﻦ ﻧﮕﺎﻩ ﻛﺮﺩﻡ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺭﺍ ﺍﺯ‬ ‫ﻧﺰﺩﻳﻚ ﺩﻳﺪﻩ ﺑﻮﺩﻡ ﻭ ﻣﻰﺷﻨﺎﺧﺘﻢ‪ ،‬ﺑﻌﻀﻰ ﺭﺍ ﻫﻢ ﺩﻭﺭﺍﺩﻭﺭ ﻣﻰﺷﻨﺎﺧﺘﻢ ﻛﻪ ﭼﻪ ﻛﺴﺎﻧﻰﺍﻧﺪ‪ .‬ﻫﻤﺎﻥﻃﻮﺭ‬ ‫ﻛـﻪ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘـﻼﺏ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩﻳﻢ‪ ،‬ﻣﻰﺷـﻨﺎﺧﺘﻴﻢ ﻭ ﻣﻰﺩﺍﻧﺴـﺘﻴﻢ ﻛﻪ ﺑﺮ ﺳـﺮ ﻛﻮﭼﻚﺗﺮﻳﻦ‬ ‫ﮔﻔﺘﻦ‬ ‫ﻣﺴـﺄﻟﻪﺍﻯ ﺑﺎ ﻫﻢ ﺩﻋـﻮﺍ ﻣﻰﻛﺮﺩﻧﺪ؛ ﺍﻣﺮﻭﺯ ﻫﻢ ﻫﻤﺎﻥﻃﻮﺭ ﺩﻋﻮﺍ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺳـﺮ ﻳﻚ ﺍﺣﺴـﻨﺖ‬ ‫ِ‬ ‫ﺩﻳﮕﺮﻯ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺁﻧﻬﺎ‪ ،‬ﺑﺎ ﻫﻢ ﺩﺳﺖ ﺑﻪ ﻳﻘﻪ ﻣﻰﺷﻮﻧﺪ! ﻳﻌﻨﻰ ﺍﮔﺮ ﻳﻜﻰ ﺍﺣﺴﻨﺘﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﭘﺮﺗﺎﺏ‬ ‫ﻛﻨﺪ‪ ،‬ﺁﻥ ﺩﻳﮕﺮﻯ ﺑﺮﺯﺥ* ﻭ ﻧﺎﺭﺍﺣﺖ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ِ‬ ‫ﺳﻴﺎﺳﻰ ﺩﺍﺭﺍﻯ ﻳﻚ ﺍﻧﺪﻳﺸﺔ ﺣﺴﺎﺏﺷﺪﻩ ﻭ ﻣﻨﻈﻢ‪ ،‬ﺿﺪ‬ ‫ﺩﺳـﺖ ﺍﻃﻼﻋﺎﺗﻰـ‬ ‫ﭼﻨﻴﻦ ﺟﻤﺎﻋﺘﻰ ﺭﺍ ﻳﻚ‬ ‫ِ‬ ‫ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﻛﻪ ﺁﮔﺎﻩ ﺍﺯ ﺗﺄﺛﻴﺮ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﻰ ﻭ ﻭﺍﻗﻒ ﺑﺮ ﺗﺄﺛﻴﺮ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺟﺎﻣﻌﺔ ﻣﺎﺳﺖ‪،‬‬

‫ﺩﺳــﺘﻰ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ‪ ،‬ﺯﻳﺮﻛﺎﻧﻪ‬ ‫ﻭ ﻫﻮﺷﻤﻨﺪﺍﻧﻪ‪ ،‬ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ‬ ‫ﺩﺷــﻤﻦ ﺭﺍ ﺩﺭ ﺩﺍﺧﻞ ﺍﻳﺮﺍﻥ‬ ‫ﺣﺮﻛﺖ ﻣﻰﺩﻫﺪ‪.‬‬

‫ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﺪ‪ .‬ﺍﺟﻤﺎﻻً ﻭﺿﻊ ﺟﺒﻬﺔ ﺩﺷـﻤﻦ ﭼﻨﻴﻦ ﺍﺳﺖ‪ .‬ﭘﺲ ﻳﻚ ﺗﺸ ّﻜﻞ ﺻﻮﺭﻯ ﻫﺴﺖ‪ ،‬ﺍﻣﺎ ﺩﺭ‬ ‫ﻭﺍﻗﻊ ﺗﺸ ّﻜﻞ ﻧﻴﺴﺖ‪ .‬ﺍﻧﺒﻮﻫﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺳﺘﻰ‪ ،‬ﺧﻴﻠﻰ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ ﻭ ﺍﻧﺼﺎﻓﺎً ﺯﻳﺮﻛﺎﻧﻪ ﻭ ﻫﻮﺷﻤﻨﺪﺍﻧﻪ‬ ‫ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﺪ‪ .‬ﻣﺜ ً‬ ‫ﻼ ﺑﻪ ﺁﻥ ﻣﻰﮔﻮﻳﺪ ﺷﻤﺎ ﺳﺮﺩﺑﻴﺮ ﺍﻳﻦ ﺭﻭﺯﻧﺎﻣﻪ ﺷﻮ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻰﮔﻮﻳﺪ ﺷﻤﺎ‬ ‫ﺩﺭ ﻣﻮﺿـﻊ ﻣﻨﺘﻘﺪ ﻓﻌﺎﻟﻴﺖ ﻛـﻦ‪ .‬ﺑﻪ ﺩﻳﮕﺮﻯ ﻣﻰﮔﻮﻳﺪ ﺍﻳﻦﻃﻮﺭ ﺑﻨﻮﻳﺲ‪ .‬ﺑﻪ ﻳﻜﻰ ﺩﻳﮕﺮ ﻣﻰﮔﻮﻳﺪ ﺍﻳﻦ‬ ‫ﻛﺎﺭ ﺭﺍ ﺑﻜـﻦ‪ .‬ﺍﻟﺒﺘـﻪ ﻧﻪ ﺑﺎ ﺍﻳﻦ ﺟﺰﺋﻴﺎﺕ ﻭ ﺩﻗﺖﻫﺎ‪ ،‬ﺍﻣﺎ ﺟﻤﻊﺑﻨﺪﻯ ﻭ ﺣﺎﺻﻠﺶ ﺍﻳﻦ ﻣﻰﺷـﻮﺩ ﻛﻪ ﻣﻦ‬ ‫ﻋﺮﺽ ﻣﻰﻛﻨﻢ‪ .‬ﺁﻥ ﺩﺳﺖ ﺑﺪﻳﻦ ﻧﺤﻮ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﺩﺷﻤﻦ ﺭﺍ ﺩﺭ ﺩﺍﺧﻞ ﺍﻳﺮﺍﻥ ﺣﺮﻛﺖ ﻣﻰﺩﻫﺪ‪.‬‬ ‫ﻧﺎﮔﻔﺘﻪ ﻧﻤﺎﻧﺪ ﻛﻪ ﺍﻳﻦ ﺗﺸـ ّﻜﻞ ﺩﺭ ﺩﺍﺧﻞ ﻛﺸـﻮﺭ‪ ،‬ﺧﻴﻠﻰ ﺑﻬﺘﺮ ﺍﺯ ﺧﺎﺭﺝ ﻛﺸـﻮﺭ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ‪ .‬ﭼﻮﻥ‬ ‫ﺩﺭ ﺧـﺎﺭﺝ ﻛﺸـﻮﺭ ﺑﻪ ﻫﻤﺎﻥﻣﻘﺪﺍﺭ ﻛﻪ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﻣﺬﻛـﻮﺭ ﺁﺯﺍﺩﻯ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﻗﻬﻮﻩﺧﺎﻧﻪ ﺭﻓﺘﻦ ﻭ‬ ‫ﻛﺎﻓﻪﻧﺸـﻴﻨﻰ ﻭ ﺷـﺐﮔﺮﺩﻯ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﻪ ﻫﻤﺎﻥ ﻣﻘﺪﺍﺭ ﻫﻢ ﺍﺯ ﻛﺎﺭﺷـﺎﻥ ﺑﺎﺯ ﻣﻰﻣﺎﻧﻨﺪ‪ .‬ﻭﻗﺘﻰ ﺷﺐﻫﺎ ﺗﺎ‬

‫ﺟﺒﻬﺔ ﺩﺷﻤﻦ ﺍﺯ ﻭﺿﻊ ﺟﺒﻬﺔ‬ ‫ﺧﻮﺩﻯ ﺳﻮءﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﺪ‪.‬‬

‫ﺳـﺎﻋﺖ ﺳﻪ ﺑﺎﻣﺪﺍﺩ ﻧﺸﺴﺘﻨﺪ ﻭ ﻧﻮﺷﻴﺪﻧﺪ ﻭ ﻋﺮﺑﺪﻩ ﻛﺸـﻴﺪﻧﺪ‪ ،‬ﺭﻭﺯﻫﺎ ﻧﻤﻰﺗﻮﺍﻧﻨﺪ ﺳﺮ ﻭﻗﺖ‪ ،‬ﻣﺜ ً‬ ‫ﻼ ﺩﺭ‬ ‫ﻓﻼﻥ ﺟﻠﺴـﻪ ﺣﺎﺿﺮ ﺷﻮﻧﺪ‪ .‬ﺍﻣﺎ ﺍﻳﻨﺠﺎ ﻛﻪ ﺍﻳﻦ ﺧﺒﺮﻫﺎ ﻧﻴﺴﺖ‪ ،‬ﺷﺐﻫﺎ ﺯﻭﺩﺗﺮ ﻣﻰﺧﻮﺍﺑﻨﺪ ﺗﺎ ﺭﻭﺯﻫﺎ ﺑﻪ‬ ‫* ﺑﺮﺯﺥ ﺷﺪﻥ ﻛﻨﺎﻳﻪ ﺍﺯ ﻛﺴﻞ ﻭ ﻏﻤﮕﻴﻦ ﺷﺪﻥ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ ‪111‬‬ ‫ﻛﺎﺭ ﻭ ﺑﺎﺭﺷﺎﻥ ﺑﺮﺳﻨﺪ‪ .‬ﭘﺲ ﺍﻳﻨﺠﺎ ﺑﻪ ﻫﻤﻴﻦ ﻧﺴﺒﺖ ﻭﺿﻌﺶ ﺑﻬﺘﺮ ﺍﺯ ﺧﺎﺭﺝ ﺍﺳﺖ‪ .‬ﺁﻥ ﻭﻗﺖ ﻫﻤﻴﻦ‬ ‫ﻋﻨﺎﺻﺮ ﺍﺯ ﻭﺿﻊ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﺳـﻮء ﺍﺳـﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺩﺭ ﺑﻴﻦ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ـﻫﻤﺎﻥ‬ ‫ﻋﻨﺎﺻﺮﻯ ﻛﻪ ﮔﻔﺘﻢ ﺑﻰﻫﻤﺖ ﻭ ﺑﻰﻋﺮﺿﻪ ﻭ ﺗﺮﺳـﻮﻳﻨﺪ ﻭ ﺟﺮﺃﺕ ﺍﻗﺪﺍﻡ ﻧﺪﺍﺭﻧﺪ ﻭ ﺣﺎﺿﺮ ﻧﻴﺴـﺘﻨﺪ ﺩﺭ‬ ‫ﻣﻴﺪﺍﻥ ﺑﺎﻳﺴـﺘﻨﺪـ ﺁﺩﻡﻫﺎﻯ ﻫﻔﺖﺧﻂ ﻫﻢ ﭘﻴﺪﺍ ﻣﻰﺷـﻮﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﻫﻔﺖﺧﻂﻫﺎﻯ ﺑﺰﺭگﭘﺎﻯ ﺣﺴﺎﺑﻰ‬ ‫ﻛـﻪ ﻭﻗﺘﻰ ﺩﺭ ﻣﺤﻴﻂ ﺍﻣﻦ ﻭ ﺍﻣﺎﻧﻰ ﻣﻰﻧﺸـﻴﻨﻨﺪ‪ ،‬ﺍﮔـﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺣﺮﻑ ﺑﺰﻧﻨﺪ‪ ،‬ﺧـﻮﺏ ﺣﺮﻑ ﻣﻰﺯﻧﻨﺪ؛‬ ‫ﻣﻮﻗﻌﻴﺖﻫﺎ ﺭﺍ ﺧﻮﺏ ﻣﻰﺳـﻨﺠﻨﺪ؛ ﺧﻮﺏ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺍﺷـﺨﺎﺹ ﺭﺍ ﺯﻳﺮ ﺫﺭﻩﺑﻴﻦ ﺑﮕﺬﺍﺭﻧﺪ ﻭ ﺿﻌﻒﻫﺎ ﺭﺍ‬ ‫ﺑﺒﻴﻨﻨﺪ ﻭ ﺧﻮﺏ ﻫﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻨﻬـﺎ ﺍﺯ ﺿﻌﻒﻫﺎﻯ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ـﺍﻳﻨﺠﺎ ﺩﻳﮕﺮ ﻣﻨﻈﻮﺭﻡ ﺍﺯ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻓﻘﻂ ﺟﺒﻬﺔ ﺭﻭﺷـﻨﻔﻜﺮﻯ‬ ‫ﻭ ﻫﻨـﺮ ﻧﻴﺴـﺖ؛ ﺑﻠﻜـﻪ ﻛﻞ ﺟﺒﻬﺔ ﺳﻴﺎﺳـﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻧﻈﺎﻡ ﺍﺳـﺖـ ﺧﻮﺏ ﺍﺳـﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺗﺎ‬ ‫ﻛﻮﭼﻚﺗﺮﻳﻦ ﻣﺸـﻜﻠﻰ‪ ،‬ﻣﺜ ً‬ ‫ﻼ ﺩﺭ ﺯﻣﻴﻨﺔ ﻓﻼﻥ ﺣﺎﺩﺛﻪ ﺩﺭ ﻛﺸـﻮﺭ ﭘﻴﺪﺍ ﺷـﻮﺩ‪ ،‬ﺍﻳﻨﻬﺎ ﻓﻮﺭﺍ ً ﺍﺯ ﺁﻥ ﺑﺮﺍﻯ‬ ‫ﺗﻀﻌﻴﻒ ﺍﺭﺍﺩﺓ ﻋﻨﺎﺻﺮ ﻣﺆﻣﻦ ﻭ ﺧﻮﺩﻯ ﺍﺳـﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺗﺎ ﻋﻨﺼﺮ ﺿﻌﻴﻔﻰ ﭘﻴﺪﺍ ﺷـﻮﺩ‪ ،‬ﺳـﻌﻰ ﺩﺭ‬ ‫ﺟﺬﺏ ﻭ ﻛﺸﺎﻧﺪﻥ ﺍﻭ ﺑﻪ ﻃﺮﻑ ﺧﻮﺩﺷﺎﻥ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻣﺎ ﺗﺎ ﻳﻜﻰ ﺍﺯ ﻋﻨﺎﺻﺮ ﻣﺎ ﺭﺍ ﺍﻫﻞ ﺍﺳﺘﻘﺎﻣﺖ ﻣﻰﻳﺎﺑﻨﺪ‪،‬‬ ‫ﺑﻪﻃﻮﺭ ﻫﻤﺎﻫﻨﮓ ﺷﺮﻭﻉ ﺑﻪ ﻛﻮﺑﻴﺪﻥ ﻭﻯ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺗﺎ ﻳﻚ ﻧﻘﻄﻪ ﺭﺍ ﻧﻘﻄﺔ ﺧﻄﺮﻧﺎﻛﻰ ﺑﺮﺍﻯ ﺧﻮﺩﺷﺎﻥ‪،‬‬

‫ﺟﺒﻬــﺔ ﺩﺷــﻤﻦ‪ ،‬ﻋﻨﺎﺻــﺮ‬ ‫ﺿﻌﻴــﻒ ﺟﺒﻬﺔ ﺧــﻮﺩﻯ ﺭﺍ‬ ‫ِ‬ ‫ﺟﺬﺏ ﻣﻰﻛﻨــﺪ ﻭ ﻋﻨﺎﺻﺮ ﺑﺎ‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﺭﺍ ﻣﻰﻛﻮﺑﺪ‪.‬‬

‫ﻳﺎ ﻧﻘﻄﺔ ﺍﻣﻴﺪﻯ ﺑﺮﺍﻯ ﺁﻳﻨﺪﺓ ﺟﻤﻬﻮﺭﻯ ﺍﺳـﻼﻣﻰ ﻣﻰﺩﺍﻧﻨﺪ‪ ،‬ﺑﺮﺍﻯ ﺗﺼﺮﻑ ﺁﻥ ﻟﺸﻜﺮﻛﺸـﻰ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺟﺒﻬﺔ ﺩﺷﻤﻦ ﺑﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻫﺎﻳﻰ ﻣﺸﻐﻮﻝ ﺍﺳﺖ‪.‬‬ ‫ﺩﺷـﻤﻦ ﺩﺭ ﺍﻳﻦ ﺑﺮﻫﻪ ﺍﺯ ﺯﻣﺎﻥ ﺑﻪ ﺳـﻨﮕﺮ ﻣﺒﺎﺭﺯﺍﺕ ﻓﺮﻫﻨﮕﻰ ﺑﺎ ﻧﻈﺎﻡ ﺟﻤﻬﻮﺭﻯ ﺍﺳـﻼﻣﻰ ﭘﻨﺎﻩ ﺑﺮﺩﻩ‬ ‫ﺍﺳـﺖ‪ .‬ﺩﺷـﻤﻦ ﻫﻢ ﺍﺑﺰﺍﺭ ﺯﻳﺎﺩﻯ ﺩﺍﺭﺩ‪ .‬ﺑﻠﻪ؛ ﺩﺷـﻤﻦ ﺍﻳﻤﺎﻥ ﻧﺪﺍﺭﺩ‪ ،‬ﻳﻘﻴﻦ ﺩﺭ ﻗﻠﺒﺶ ﻧﻴﺴـﺖ‪ ،‬ﻣﺘﻜﻰ‬ ‫ﺑﻪ ﺳـﻨﻦ ﺍﻟﻬﻰ ﻧﻴﺴـﺖ‪ ،‬ﻛﻴﺪﺵ ﻛﻴﺪ ﺷﻴﻄﺎﻥ ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺿﻌﻴﻒ ﺍﺳـﺖ‪ ،‬ﺍﻣﺎ ﺗﻼﺷﺶ ﺍﻧﺒﻮﻩ ﺍﺳﺖ‪،‬‬

‫ﻛﻴﺪ ﺩﺷــﻤﻦ‪ ،‬ﻛﻴﺪ ﺷﻴﻄﺎﻥ‬ ‫ﺍﺳﺖ ﻭ ﻟﺬﺍ ﺿﻌﻴﻒ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ‬ ‫ﺗﻼﺷﺶ ﺍﻧﺒﻮﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﺑﺰﺍﺭﺵ ﻣﺪﺭﻥ ﻭ ﭘﻮﻟﺶ ﺯﻳﺎﺩ ﺍﺳـﺖ‪ .‬ﻣﺎ ﺍﮔﺮ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺣﻤﻠﻪ ﺑﺎﻳﺴـﺘﻴﻢ‪ ،‬ﺩﺷـﻤﻦ ﻗﻄﻌﺎً ﻧﺎﻛﺎﻡ‬

‫ﺧﻮﺍﻫﺪ ﺷـﺪ؛ ﭼـﻮﻥ » ِﺍﻥﱠ‬

‫ِ‬ ‫ﻴﺪ ﺍﻟﺸﱠ‬ ‫ﻛﺎﻥ َﺿﻌﻴﻔ ًﺎ«* ﺍﻣﺎ ﺍﮔﺮ ﺍﻧﺪﻛﻰ ﺳﺴـﺘﻰ ﺑـﻪ ﺧﺮﺝ ﺩﻫﻴﻢ‪،‬‬ ‫َﻛ َ‬ ‫ــﻴﻄﺎﻥ َ‬

‫ﺩﺷﻤﻦ ﺑﺎ ﻫﻤﻴﻦ ﺣﻤﻠﻪ ﺧﻮﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﺍﺯ ﻟﺤﺎﻅ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺧﺴﺎﺭﺗﻰ ﺑﺮ ﻣﺎ ﻭﺍﺭﺩ ﻛﻨﺪ‪ .‬ﺩﻏﺪﻏﺔ ﺑﻨﺪﻩ‬ ‫ﺍﻳﻦ ﺍﺳـﺖ‪ .‬ﺁﻥ ﺧﺴﺎﺭﺕ ﻫﻢ‪ ،‬ﻣﺜ ً‬ ‫ﻼ ﺧﺴـﺎﺭﺕ ﺿﺮﺑﻪﺯﺩﻥ ﺑﻪ ﺍﻳﻤﺎﻥ ﻧﺴﻞ ﺟﻮﺍﻥ ﺍﺳﺖ؛ ﻳﻌﻨﻰ ﭼﻴﺰﻯ‬ ‫ﻛـﻪ ﻫﻴـﭻ ﺟﺎﻳﮕﺰﻳﻨﻰ ﻧﺪﺍﺭﺩ‪ .‬ﻳـﺎ ﺿﺮﺑﻪ ﺯﺩﻥ ﺑﻪ ﺣﺮﻛﺖ ﺍﻧﻘﻼﺑﻰ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺍﺳـﺖ‪ .‬ﺿﺮﺑﺔ ﺗﻬﺎﺟﻢ‬

‫»ﻭ َﻣﻦ ﻟَﻢ َﻳﺠ َﻌﻞِ ﺍﷲُ ﻟَﻪ ﻧﻮﺭﺍً َﻓﻤﺎ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺍﻳﻨﻬﺎﺳـﺖ‪ .‬ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﻧﮕﺬﺍﺷﺘﻪ ﻛﻪ ﺑﻌﻀﻰ ﺑﻔﻬﻤﻨﺪ َ‬ ‫ﻟَﻪ ِﻣﻦ ﻧﻮ ٍﺭ«**؛ ﻋﺪﻩﺍﻯ ﻫﻢ ﺣﺎﺿﺮ ﻧﻴﺴـﺘﻨﺪ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﺍﻋﺘﺮﺍﻑ ﻛﻨﻨﺪ‪ .‬ﺍﻣﺎ ﺑﻨﺪﻩ ﻣﻰﺑﻴﻨﻢ ﻭ ﺍﻳﻦ‬ ‫ﺗﻬﺎﺟﻢ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﺸﻢ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﻢ‪ .‬ﻭﻗﺘﻰ ﻫﻢ ﺗﺒﻴﻴﻦ ﻣﻰﺷﻮﺩ‪ ،‬ﻫﺮﻛﺲ ﻣﻰﺷﻨﻮﺩ‪ ،‬ﻣﻰﺑﻴﻨﺪ‬ ‫ﻛﻪ ﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻰ ﻫﻢ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﻣﺎ ﺗﺒﻴﻴﻦ ﻛﻨﻴﻢ‪ ،‬ﺧﻮﺩﺷﺎﻥ ﻣﺜﻞ ﻣﺎ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﺻﻞ‬ ‫ﻗﻀﻴﻪ ﻛﻪ ﺑﻨﺪﻩ ﺍﺯ ﺁﻥ ﻧﮕﺮﺍﻧﻢ‪ ،‬ﻫﻤﻴﻦ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ‪.‬‬ ‫* ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻧﺴﺎء‪ /‬ﺁﻳﻪ ‪76‬‬ ‫** ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻧﻮﺭ‪ /‬ﺁﻳﻪ ‪ ...» :40‬ﺁﺭﻯ ﻫﺮ ﻛﺲ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻭﻯ ﻧﻮﺭﻯ ﻧﺪﺍﺩﻩ ﻧﻮﺭﻯ ﻧﺪﺍﺭﺩ‪«.‬‬

‫ﻫــﺪﻑ ﺩﺷــﻤﻨﺎﻥ‪ ،‬ﺿﺮﺑــﺔ‬ ‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺑﻪ ﻧﺴــﻞ‬ ‫ﺟﻮﺍﻥ ﺍﺳﺖ‪.‬‬


‫‪ 112‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻟﺒﺘﻪ ﺩﺭﻛﺸــﻮﺭ ﻣﺎ ﻣﺘﺄﺳﻔﺎﻧﻪ ﺑﻌﻀﻰﻫﺎ ﻣﺨﺎﻟﻒﺧﻮﺍﻥ ﻫﺴــﺘﻨﺪ؛ ﻳﻌﻨﻰ ﻫﺮﭼﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪ ،‬ﻣﻰﺧﻮﺍﻫﻨﺪ‬ ‫ﭼﻴــﺰﻯ ﺑﺮﺧﻼﻑ ﺁﻥ ﺑﮕﻮﻳﻨﺪ‪ .‬ﻟﺬﺍ ﻭﻗﺘﻰ ﻫــﻢ ﻛﻪ ﺑﺤﺚ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﭘﻴﺶ ﻣﻰﺁﻳﺪ‪ ،‬ﺣﺘﻰ ﺣﺮﻓﻰ‬ ‫ﻧﺪﺍﺭﻧﺪ ﻛﻪ ﺑﮕﻮﻳﻨﺪ ﻧﻪ ﺁﻗﺎ‪ ،‬ﭼﻪ ﺗﻬﺎﺟﻤﻰ؟ ﺗﻬﺎﺟﻤﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻣﺎ ﺩﻳﺪﻳﻢ ﺩﺭ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﭼﻨﺪ‬ ‫ﻧﻔﺮ ﺩﺭ ﻳﻚ ﻣﻴﺰﮔﺮﺩ ﺗﻠﻮﻳﺰﻳﻮﻧﻰ ﺧﻮﺍﺳــﺘﻨﺪ ﺛﺎﺑﺖ ﻛﻨﻨﺪ ﺍﺻــ ً‬ ‫ﻼ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ! ﺗﻬﺎﺟﻢ‬ ‫ﻓﺮﻫﻨﮕﻰ ﭼﻴﺰﻯ ﻧﻴﺴــﺖ ﻛﻪ ﻛﺴﻰ ﺑﺘﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﻣﻨﻜﺮ ﺷــﻮﺩ؛ ﭼﻴﺰﻯ ﻫﻢ ﻧﻴﺴﺖ ﻛﻪ ﻣﺨﺼﻮﺹ ﻣﺎ‬ ‫ﺑﺎﺷﺪ؛ ﭼﻴﺰﻯ ﻫﻢ ﻧﻴﺴﺖ ﻛﻪ ﻣﺨﺼﻮﺹ ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﺎﺷﺪ‪ .‬ﺑﻨﺪﻩ ﻛﻪ ﮔﻔﺘﻢ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺧﻮﺍﺳﺘﻢ‬ ‫ﺷﺪﺗّﺶ ﺭﺍ ﺑﮕﻮﻳﻢ؛ ﻭﺍ ِّﻻ ﻣﮕﺮ ﺍﺯ ﺍﻭﻝ ﺍﻧﻘﻼﺏ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﻧﺒﻮﺩﻩ؟‬ ‫‪76/12/18‬‬ ‫ﻨﺎﻡ ﻋﻠﻰ‬ ‫»ﻭﺍﷲ ِ ﻻ ﺍَﻛـ ُ‬ ‫ـﻮﻥ َﻛﺎﻟﻀﱠ ﺒُ ِﻊ ﺗَ ُ‬ ‫ﺍﺯ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴــﻦ ﺑﻴﺎﻣﻮﺯﻳﻢ ﻛﻪ ﻓﺮﻣﻮﺩ ﻭﺍﷲ ﺳــﻮﮔﻨﺪ ﺑــﻪ ﺧﺪﺍ َ‬ ‫ِ‬ ‫ﻃﻮﻝ ﺍﻟﻠﱠﺪﻡ«*‪ ،‬ﻣﻦ ﻣﺜﻞ ﺁﻥ ﺣﻴﻮﺍﻥ ﺧﻮﺍﺏﺁﻟﻮﺩﻩ ﻧﻴﺴــﺘﻢ‪ ،‬ﻣﺜﻞ ﺁﻥ ﺣﻴﻮﺍﻥ ﺳــﻨﮕﻴﻦﺧﻮﺍﺏ ﻧﻴﺴــﺘﻢ‬ ‫ﻓﺮﻳــﺐ ﺧﻮﺭﺩﻥ ﻫــﻢ ﺍﻣﺮﻭﺯ‬ ‫ﺟــﺮﻡ ﺍﺳــﺖ‪ .‬ﺩﺷــﻤﻦ ﺭﺍ‬ ‫ﻧﺸﻨﺎﺧﺘﻦ ﻫﻢ ﺟﺮﻡ ﺍﺳﺖ‪.‬‬

‫ﻛــﻪ ﺑــﺎ ﻻﻻﻳﻰ ﺩﺷــﻤﻦ ﻛﻪ ﺑﻪ ﻗﺼﺪ ﺷــﻜﺎﺭ ﻣــﻦ ﻭ ﺻﻴﺪ ﻣﻦ ﺍﻧﺠــﺎﻡ ﻣﻰﮔﻴﺮﺩ ﺑﻪ ﺧــﻮﺍﺏ ﺑﺮﻭﻡ‪.‬‬ ‫ﺑﺎﻳﺪ ﺑﻪ ﺧﻮﺍﺏ ﻧﺮﻭﻳﺪ‪ ،‬ﻓﺮﻳﺐ ﺧﻮﺭﺩﻥ ﻫﻢ ﺍﻣﺮﻭﺯ ﺟﺮﻡ ﺍﺳــﺖ‪ ،‬ﺩﺷــﻤﻦ ﺭﺍ ﻧﺸــﻨﺎﺧﺘﻦ ﻭ ﺩﻭﺳــﺘﺎﻧﻪ ﻭ‬ ‫ﺻﺎﺩﻗﺎﻧﻪ ﻭ ﻣﺨﻠﺼﺎﻧﻪ ﻛﺎﺭﻯ ﺭﺍ ﻛﺮﺩﻥ ﻛﻪ ﺩﺷــﻤﻦ ﻣﻰﻛﻨﺪ ﻫﻢ ﺟﺮﻡ ﺍﺳــﺖ‪ .‬ﺍﻭﻟﻴﻦ ﺩﺷــﻤﻨﻰ ﻛﻪ ﺑﺮ‬ ‫ﻣﺎ ﻣﻰﺗﺎﺯﺩ‪ ،‬ﺧﻮﺍﺏ ﻭ ﺧﻮﺍﺏﺁﻟﻮﺩﮔﻰ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺍﻭﻟﻴﻦ ﺩﺷــﻤﻦ ﻣﺎﺳــﺖ‪ ،‬ﻭﻗﺘﻰ ﻣﺎ ﺧﻮﺍﺑﻤﺎﻥ ﺑُﺮﺩ ﺑﻪ‬ ‫**‬ ‫ـﻢ َﻋﻠﻴﻪ ﺍﻟﻠﱠﻮﺍﺑِﺲ«‬ ‫ﺭﺍﺣﺘﻰ ﺩﺷــﻤﻦ ﻣﻰﺁﻳــﺪ َﻛﺖ ﻣﺎ ﺭﺍ ﻣﺤﻜﻢ ﻣﻰﺑﻨــﺪﺩ‪» .‬ﺍﻟﻌﺎﻟ ِ ُﻢ ﺑِﺰﻣﺎﻧ ِ ِﻪ ﻻﺗَ ُ‬ ‫ﻬﺠـ ُ‬ ‫ﺁﻥﻛﺴــﻰ ﻛﻪ ﺯﻣﺎﻥ ﺧﻮﺩ ﺭﺍ ﻣﻰﺷﻨﺎﺳﺪ‪ ،‬ﻏﺎﻓﻞﮔﻴﺮ ﻧﻤﻰﺷﻮﺩ؛ ﺁﻥﻛﺴﻰ ﻛﻪ ﺯﻣﺎﻥ ﺧﻮﺩ ﺭﺍ ﻣﻰﺷﻨﺎﺳﺪ‪،‬‬ ‫ﺍﻣﻜﺎﻥ ﺷﺒﻴﺨﻮﻥ ﺑﻪ ﺩﺷﻤﻦ ﻧﻤﻰﺩﻫﺪ‪.‬‬ ‫‪58/5/24‬‬ ‫ﺧﺐ‪ ،‬ﺣﺎﻻ »ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ« ﻳﻌﻨﻰ ﭼﻪ؟ ﺍﻳﻦ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺑﻪ ﺩﻭ ﺻﻮﺭﺕ ﻳﺎ ﺑﻪ ﺩﻭ ﻣﻌﻨﺎ ﺍﻧﺠﺎﻡ‬

‫ﻣﻰﮔﻴﺮﺩ‪ .‬ﻳﻜﻰ ﺍﺯ ﻣﻌﺎﻧﻰﺍﺵ ﺍﻳﻦ ﺍﺳـﺖ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺁﻧﻜﻪ ﺩﺷـﻤﻦ ﺑﺎ ﺍﺑﺰﺍﺭﻫﺎﻯ ﻧﻈﺎﻣﻰ ﻭ ﺳﻴﺎﺳـﻰ ﻭ‬ ‫ﺩﺭ ﺗﻌﺒﻴــﺮ ﺍﻭﻝ ﺍﺯ ﺗﻬﺎﺟــﻢ‬ ‫ﻓﺮﻫﻨﮕــﻰ ﺩﺷــﻤﻦ ﺑﻌــﺪ ﺍﺯ‬ ‫ﺍﺑﺰﺍﺭﻫﺎﻯ ﻧﻈﺎﻣﻰ‪ ،‬ﺳﻴﺎﺳــﻰ‬ ‫ﻭ ﺍﻗﺘﺼــﺎﺩﻯ ﺑــﻪ ﺍﺑﺰﺍﺭﻫﺎﻯ‬ ‫ﻓﺮﻫﻨﮕﻰ ﭘﻨﺎﻩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﻗﺘﺼـﺎﺩﻯ ﺑﻪ ﺟﺎﻳﻰ ﻧﺮﺳـﻴﺪ‪ ،‬ﺑﻪ ﺍﺑﺰﺍﺭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻳﻌﻨﻰ ﺑﻪ ﺗﺒﻠﻴﻐـﺎﺕ‪ ،‬ﻫﻨﺮ‪ ،‬ﻛﺘﺎﺏ‪ ،‬ﻣﻘﺎﻟﻪ‪ ،‬ﺭﻣﺎﻥ‪،‬‬ ‫ﻓﻴﻠﻢﻫﺎﻯ ﻭﺍﺭﺩﺍﺗﻰ ﻭ ﺗﻮﻟﻴﺪ ﺩﻳﮕﺮ ﻛﺎﻻﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺑﻪﻭﺳـﻴﻠﺔ ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﺩﺍﺧﻞ ﺍﻳﺮﺍﻥ ﺍﺳﻼﻣﻰ‬ ‫ﺯﻧﺪﮔـﻰ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﺩﻟﺸـﺎﻥ ﺑﺮﺍﻯ ﺍﻳﺮﺍﻥ‪ ،‬ﺑـﺮﺍﻯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ‪ ،‬ﺑﺮﺍﻯ ﻋﻘﺎﻳـﺪ ﻭ ﻣﺼﺎﻟﺢ ﺍﻳﻦ ﻣﻠﺖ‬ ‫ﻧﻤﻰﺗﭙـﺪ‪ ،‬ﺑﻠﻜﻪ ﺩﻟﺸـﺎﻥ ﺑـﺮﺍﻯ ﻣﻨﺎﻓﻊ ﺁﻣﺮﻳﻜﺎ ﻭ ﺑﺮﺍﻯ ﺳﺮﭼﺸـﻤﻪﻫﺎﻯ ﮔﻞﺁﻟﻮﺩ ﻭ ﻣﺘﻌ ّﻔﻦ ﻓﺴـﺎﺩ ﺩﺭ‬ ‫ﻛﺸﻮﺭﻫﺎﻯ ﻏﺮﺑﻰ ﻣﻰﺗﭙﺪ‪ ،‬ﭘﻨﺎﻩ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻳﻚ ﻣﻌﻨﺎ‪.‬‬ ‫ﺯﺑﺎﻥ ﺑﺎﺯ ﻭ ﺩﻝ ﺭﻭﺷـﻦ ﻭ ﻣﻐﺰ ﻓﻌﺎﻝ ﺩﺍﺭﺩ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﻣﻘﺎﺑﻞ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺑﮕﻴﺮﺩ‪ .‬ﺑﺎ‬ ‫ﻛﺴـﻰ ﻛﻪ‬ ‫ِ‬

‫ﺟﻮﺍﺏ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﺎﻃﻞ‪،‬‬ ‫ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺣﻖ ﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺍﺑــﺰﺍﺭ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺍﺑﺰﺍﺭ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬

‫ﭼﻪ؟ ﺑﺎ ﺳﻨﮕﺮ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﺎ ﺣﺼﺎﺭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺑﺎ ﺳﻼﺡ ﺩﻭﺭﺯﻥ ﻓﺮﻫﻨﮕﻰ‪ .‬ﺍﺑﺰﺍﺭ ﻓﺮﻫﻨﮕﻰ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﻪ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﻫﻞ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰﺍﻧﺪ ﺩﺍﺋﻢ ﻣﻰﮔﻮﻳﻴﻢ‪ ،‬ﺑﻪ ﺑﻌﻀﻰ ﺗﻜﺮﺍﺭ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﺑﻪ‬ ‫ﺑﻌﻀﻰ ﺍﻟﺘﻤﺎﺱ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﺑﻌﻀﻰ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺟﻤﻊ ﻣﻰﻛﻨﻴﻢ ﻭ ﺑﻪ ﺑﻌﻀﻰ ﭘﻴﻐﺎﻡ ﻣﻰﺩﻫﻴﻢ ﻛﻪ ﺁﻗﺎ! ﻛﺎﺭ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺑﻜﻨﻴﺪ‪ .‬ﺟﻮﺍﺏ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﺎﻃﻞ‪ ،‬ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺣﻖ ﺍﺳـﺖ‪ .‬ﺩﺭ ﻣﻘﺎﺑﻞِ ﻛﺴـﻰﻛﻪ ﺍﺯ ﺍﺑﺰﺍﺭ‬ ‫* ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺗﺮﺟﻤﻪ ﻣﺮﺣﻮﻡ ﺩﺷــﺘﻰ‪ /‬ﺧﻄﺒﻪ ‪» :6‬ﺑﻪﺧﺪﺍ ﻗﺴــﻢ ﻣﻦ ﻫﻤﭽﻮﻥ ﻛﻔﺘﺎﺭ ﻧﻴﺴــﺘﻢ ﻛﻪ ﺑﺎ ﺿﺮﺑﺎﺕ ﺁﺭﺍﻡ ﻭ ﻣﻼﻳﻢ ﺩﺭ ﺑﺮﺍﺑﺮ ﻻﻧﻪﺍﺵ ﺑﻪ ﺧﻮﺍﺏ‬ ‫ﺭﻭﺩ )ﺑﻪ ﺧﺪﺍ ﺳﻮﮔﻨﺪ! ﺍﺯ ﺁﮔﺎﻫﻰ ﻻﺯﻣﻰ ﺑﺮﺧﻮﺭﺩﺍﺭﻡ ﻭ ﻫﺮﮔﺰ ﻏﺎﻓﻠﮕﻴﺮ ﻧﻤﻰﺷﻮﻡ‪«(.‬‬ ‫** ﺍﻟﻜﺎﻓﻰ‪ /‬ﺝ‪ /1‬ﺹ‪» :27‬ﻛﺴﻰ ﻛﻪ ﺑﻪ ﺍﻭﺿﺎﻉ ﺯﻣﺎﻧﺶ ﺁﮔﺎﻩ ﺑﺎﺷﺪ ﺍﺷﺘﺒﺎﻫﺎﺕ ﺑﺮ ﺍﻭ ﻫﺠﻮﻡ ﻧﻴﺎﻭﺭﺩ«‪.‬‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ ‪113‬‬ ‫ﻓﺮﻫﻨﮕﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﺑﺰﺍﺭ ﻓﺮﻫﻨﮕﻰ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬ ‫ﺍﻣـﺎ ﺗﻌﺒﻴـﺮ ﺩﻭﻡ ﺍﺯ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺍﻳﻦ ﺍﺳـﺖ ﻛﻪ ﻓﺮﻫﻨـﮓ ﺍﻧﻘﻼﺑﻰ ﺣﺎﻛﻢ ﺑﺮ ﺫﻫﻨﻴـﺖ ﺟﺎﻣﻌﻪ ﺭﺍ‬

‫ﻣـﻮﺭﺩ ﻫﺠـﻮﻡ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﺩﺭ ﺩﺍﺧــﻞ ﺟﺎﻣﻌﻪ ﺑﻪ ﻓﺮﻫﻨﮓ ﺟﺎﻣﻌﻪ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﺑــﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺁﻥ ﻓﺮﻫﻨﮓ‬ ‫ﺭﺍ ﺩﺳــﺖﻛﺎﺭﻯ ﻛﻨﻨــﺪ؛ ﺫﻫﻦﻫﺎ ﺭﺍ ﻣــﺮ ّﺩﺩ ﻛﻨﻨﺪ ﻭ ﺩﻝﻫﺎﻯ ﻣﺆﻣﻦ ﻭ ﻣﺴــﺘﻘﺮ ﺭﺍ ﺍﺯ ﺣﺎﻟﺖ ﺍﺳــﺘﻘﺮﺍﺭ‬ ‫ﺧﺎﺭﺝ ﻭ ﺩﭼﺎﺭ ﺗﺮﺩﻳﺪ ﻛﻨﻨﺪ‪ .‬ﺍﻗﺪﺍﻡ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﺩﺷــﻮﺍﺭ ﻧﻴﺴــﺖ؛ ﻣﻘﺎﺑﻠﺔ ﺑﺎ ﺁﻥﻫﻢ ـﺍﮔﺮ ﺩﺭﺳــﺖ ﺍﻧﺠﺎﻡ‬ ‫ﺑﮕﻴﺮﺩـ ﺩﺷــﻮﺍﺭ ﻧﻴﺴــﺖ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﺍﺯ ﺁﻥ ﻏﻔﻠﺖ ﺷــﺪ‪ ،‬ﺧﻴﻠﻰ ﺳﺨﺖ ﻣﻰﺷــﻮﺩ‪ .‬ﻣﺜ ً‬ ‫ﻼ ﻓﺮﺽ ﻛﻨﻴﺪ ﺍﮔﺮ‬ ‫ﻛﺴــﻰ ﺑﺨﻮﺍﻫﺪ ﺍﺻﻞ ﻭﺟﻮﺩ ﺧﺪﺍ ﺭﺍ ـﻛﻪ ﺟﺰﻭ ﻣﺴــﻠّﻤﺎﺕ ﺍﺳــﺖـ ﻣﻮﺭﺩ ﺗﺮﺩﻳﺪ ﻗﺮﺍﺭ ﺩﻫﺪ ﻭ ﺍﺳﺘﺪﻻﻝ‬

‫ﺩﺭ ﺗﻌﺒﻴــﺮ ﺩﻭﻡ ﺍﺯ ﺗﻬﺎﺟــﻢ‬ ‫ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺩﺷــﻤﻦ ﻓﺮﻫﻨﮓ‬ ‫ﺍﻧﻘﻼﺑﻰ ﺣﺎﻛــﻢ ﺑﺮ ﺫﻫﻨﻴﺖ‬ ‫ﺟﺎﻣﻌــﻪ ﺭﺍ ﻣﻮﺭﺩ ﻫﺠﻮﻡ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺑﺮ ﻋﺪﻡ ﻛﻨﺪ‪ ،‬ﻛﺎﺭ ﺍﻭ ﻣﺸــﻜﻞ ﺍﺳــﺖ‪ ،‬ﺍﻣﺎ ﺍﻳﺠﺎﺩ ﺗﺮﺩﻳﺪ ﺁﺳﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺑﺎﻳﺪ ﻳﻚ ﺣﺮﻛﺖ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫‪76/12/18‬‬ ‫ﺩﺭ ﻧﻈﺎﻡ ﺍﻧﻘﻼﺑﻰ ﺍﺳﻼﻣﻰ‪ ،‬ﻳﻜﻰ ﺍﺯ ﻓﺮﻫﻨﮓﻫﺎﻯ ﺍﻭﻟﻴﺔ ﻣﻮﺭﺩ ﻗﺒﻮﻝ‪ ،‬ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻃﺎﻏﻮﺕ ﺑﻮﺩ‪ .‬ﻫﻴﭻﻛﺲ‬ ‫ﺣﺎﺿﺮ ﻧﺒﻮﺩ ﻛﻪ ﺑﺎ ﻃﺎﻏﻮﺕ ﺳـﺮ ﺁﺷـﺘﻰ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ ﻭ ﻛﻨﺎﺭ ﺑﻴﺎﻳﺪ‪ .‬ﺧﻴﺎﺑﺎﻧﻰ ﻛﻪ ﺑﻪ ﺍﺳـﻢ ﻃﺎﻏﻮﺕ‬ ‫ﺑﻮﺩ‪ ،‬ﻣﺮﺩﻭﺩ ﺑﻮﺩ؛ ﺍﺳﻜﻨﺎﺳـﻰ ﻛﻪ ﺍﺳـﻢ ﻃﺎﻏﻮﺕ ﺭﻭﻯ ﺁﻥ ﺑﻮﺩ ﻭ ﺣﺘﻰ ﻗﻴﻤﺖ ﻫﻢ ﺩﺍﺷﺖ‪ ،‬ﻣﺮﺩﻭﺩ ﺑﻮﺩ؛‬ ‫ﺣﺮﻛﺘﻰ ﻛﻪ ﻣﻨﺴﻮﺏ ﺑﻪ ﻃﺎﻏﻮﺕ ﺑﻮﺩ‪ ،‬ﻣﺮﺩﻭﺩ ﺑﻮﺩ؛ ﺗﻘﻠﻴﺪ ﺍﺯ ﻛﺎﺭﻫﺎﻳﻰ ﻛﻪ ﻃﺎﻏﻮﺕ ﻣﻰﻛﺮﺩ‪ ،‬ﻣﺮﺩﻭﺩ ﺑﻮﺩ؛‬ ‫ﺣﺘﻰ ﺍﺳﻢ ﻃﺎﻏﻮﺕ ﻣﺮﺩﻭﺩ ﺑﻮﺩ‪ .‬ﺧﺐ ﻣﺮﺩﻡ ﻃﺎﻏﻮﺕ ﺭﺍ ﻣﻰﺷﻨﺎﺧﺘﻨﺪ؛ ﻃﺎﻏﻮﺕ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﻟﻤﺲ ﻛﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ‪ .‬ﺍﻣﺎ ﺍﻛﻨﻮﻥ ﭘﺴـﺮ ﺷﻤﺎ ﻛﻪ ﺑﻴﺴﺖﻭﭘﻨﺞ ﺳﺎﻟﻪ ﺍﺳـﺖ‪ ،‬ﻃﺎﻏﻮﺕ ﺭﺍ ﻧﻤﻰﺷﻨﺎﺳﺪ؛ ﺩﺧﺘﺮ ﺷﻤﺎ ﻛﻪ‬ ‫ﻳﻚ ﺧﺎﻧﻢ ﺑﻴﺴﺖ ﻳﺎ ﺑﻴﺴﺖﻭﺩﻭ ﺳﺎﻟﻪ ﺍﺳﺖ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺎﺩﺭ ﺑﭽﻪﺍﻯ ﻫﻢ ﺑﺎﺷﺪ‪ ،‬ﺍﺻ ً‬ ‫ﻼ ﻧﻤﻰﺩﺍﻧﺪ‬ ‫ﻛﻪ ﻃﺎﻏﻮﺕ ﻛﻴﺴﺖ ﻭ ﭼﻴﺴﺖ‪.‬‬ ‫ﺣـﺎﻻ ﻭﻗﺖ ﺁﻥ ﺍﺳـﺖ ﻛﻪ ﺩﺷـﻤﻦ ﺑﻪ ﺁﻥ ﻣﺒﺎﺭﺯﻩ ﺑـﺎ ﻃﺎﻏﻮﺗﻰ ﻛﻪ ﻗـﻮﻻً‪ ،‬ﻓﻌ ً‬ ‫ﻼ‪ ،‬ﺍﺣﺴﺎﺳـﺎً ﻭ ﻋﺎﻃﻔﺘﺎً‬ ‫ﺩﺭ ﺯﻧﺪﮔـﻰ ﺭﻭﺯﻣﺮﻩ ﺍﺯ ﺳـﻮﻯ ﻫﻤﺔ ﻣـﺮﺩﻡ ﺍﻧﺠﺎﻡ ﻣﻰﮔﺮﻓـﺖ‪ ،‬ﺣﻤﻠﻪ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺧﺪﺷـﻪﺩﺍﺭ ﻛﻨﺪ‪.‬‬ ‫ﺷـﺮﻭﻉ ﻣﻰﻛﻨﻨـﺪ ﺑﻪ ﮔﻔﺘﻦ ﺍﻳﻨﻜﻪ ﭼـﺮﺍ؟ ﻣﮕﺮ ﭼﻪﻛﺎﺭ ﻛﺮﺩﻧﺪ؟ ﭼﺮﺍ ﺑﺎﻳﺪ ﺍﺳـﻢ ﻓﻼﻥ ﺧﻴﺎﺑﺎﻥ ﺭﺍ ﻓﻼﻥ‬ ‫ﭼﻴﺰ ﻧﻤﻰﮔﺬﺍﺷـﺘﻴﻢ؟ ﭼﺮﺍ ﺑﺎﻳﺪ ﺍﺳـﻢ ﻓﻼﻥ ﻣﻴـﺪﺍﻥ ﺭﺍ ﻋﻮﺽ ﻣﻰﻛﺮﺩﻳﻢ؟ ﻣﮕﺮ ﭼﻪ ﻋﻴﺒﻰ ﺩﺍﺷـﺖ؟‬ ‫ﺩﺷـﻤﻦ ﺍﻳﻦﻃﻮﺭ ﻭﺍﺭﺩ ﻣﻰﺷـﻮﺩ‪ .‬ﺷﻤﺎ ﺧﻴﺎﻝ ﻣﻰﻛﻨﻴﺪ ﻛﻪ ﺩﺷـﻤﻦ ﺗﻤﺎﻡ ﺷﺪ ﻭ ﺭﻓﺖ؟ ﻃﺎﻏﻮﺕ ُﻣﺮﺩ‪،‬‬

‫ِ‬ ‫ﺍﻣﺎ ﺳﻠﺴـﻠﺔ ﻃﻮﺍﻏﻴﺖ ﺍﺯ ﺩﻧﻴﺎ ﻧﺮﻓﺘﻪ ﺍﺳـﺖ‪ .‬ﺳﻠﺴـﻠﺔ ﻃﻮﺍﻏﻴﺖ »ﺍﻟﻰ ﻳﻮ ِﻡ‬ ‫ﺍﻟﻮﻗﺖ ﺍﻟﻤﻌﻠﻮﻡ« ﺍﺳﺖ‪.‬‬ ‫ﻣﺒﺎﺭﺯﻩ ﺑﺮﺟﺎﺳـﺖ‪ .‬ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻃﺎﻏﻮﺕ‪ ،‬ﻓﺮﻫﻨﮓ ﺍﻳﻦ ﺟﺎﻣﻌﻪ ﺑﻮﺩﻩ ﺍﺳـﺖ ﻭ ﺑﺎﻳﺪ ﺣﻔﻆ ﺷـﻮﺩ‪ .‬ﺩﺷﻤﻦ‬ ‫ﻣﻰﺧﻮﺍﻫﺪ ﺣﺴﺎﺳﻴﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﻃﺎﻏﻮﺕ ﺭﺍ ﺍﺯ ﺷﻤﺎ ﺳﻠﺐ ﻛﻨﺪ‪ .‬ﺣﺴﺎﺳﻴﺖ ﺭﺍ ﻛﻪ ﺍﺯ ﺷﻤﺎ ﺳﻠﺐ ﻛﺮﺩ‪،‬‬ ‫ﻧﺘﻴﺠﻪ ﭼﻪ ﻣﻰﺷﻮﺩ؟ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻣﻰﺷﻮﺩ؛ ﻧﺴﻠﻰ ﻛﻪ ﻣﻰﺁﻳﺪ ﻭ ﻃﺎﻏﻮﺕ ﺭﺍ ﻟﻤﺲ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻣﻮﺭﺩ‬ ‫ﺗﻬﺎﺟﻢ ﺩﺷﻤﻦ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪.‬‬ ‫ﻳﻜـﻰ ﺩﻳﮕـﺮ ﺍﺯ ﻓﺮﻫﻨﮓﻫﺎﻯ ﺍﻧﻘﻼﺏ‪ ،‬ﻋﺒـﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ﺟﻬﺎﺩ‪ ،‬ﺗـﻼﺵ ﻭ ﻣﺒﺎﺭﺯﻩ‪ .‬ﺍﺻـﻞ ﺑﺮﺍﻯ ﺟﻮﺍﻥ‬ ‫ﻣﺆﻣﻦ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺎﺭﻯ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﺍﮔﺮ ﺑﻪ ﺍﻭ ﻣﻰﮔﻔﺘﻨﺪ َﺩﺭﺳﺖ ﻣﺎﻧﺪﻩ‪ ،‬ﻣﻰﮔﻔﺖ ﺑﺎﻳﺪ‬ ‫ﺟﻬـﺎﺩﻡ ﺭﺍ ﺑﻜﻨﻢ‪ .‬ﺍﮔﺮ ﻣﻰﮔﻔﺘﻨﺪ ﺍﺯ ﻛﺎﺭ ﻭ ﺯﻧﺪﮔﻰ ﻣﺎﻧﺪﻯ‪ ،‬ﻣﻰﮔﻔﺖ ﺑﺎﻳﺪ ﺯﺣﻤﺘﻢ ﺭﺍ ﺑﻜﺸـﻢ ﻭ ﺗﻼﺵ‬

‫ﺩﺷﻤﻦ ﻣﻰﺧﻮﺍﻫﺪ ﺣﺴﺎﺳﻴﺖ‬ ‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻃﺎﻏﻮﺕ ﺭﺍ ﺍﺯ ﺑﻴﻦ‬ ‫ﺑﺒﺮﺩ‪.‬‬


‫‪ 114‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻭ ﺟﻬـﺎﺩﻡ ﺭﺍ ﺑﻜﻨـﻢ‪ .‬ﺧﺐ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ‪ ،‬ﻃﺒـﻖ ﺁﻥ ﺣﻜﻤﺖ ﺑﺎﻟﻐﺔ ﺧﻮﺩﺵ‪ ،‬ﺍﻳـﻦ ﺟﻨﮓ ﺭﺍ ﺩﺭ ﺩﺍﻣﻦ‬ ‫ﺍﻳﻦ ﻣﻠﺖ ﮔﺬﺍﺷـﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺑﺎ ﻳﻚ ﻧﻈﺮ ﻛﻪ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻴﻢ ﺟﻨﮓ‪ ،‬ﻭﻳﺮﺍﻧﻰ‪ ،‬ﺧﺮﺍﺑﻰ‪ ،‬ﺿﺎﻳﻌﻪ ﻭ ﺧﺴـﺎﺭﺕ‬ ‫ﺍﺳـﺖ‪ .‬ﺍﻣﺎ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺑﺎ ﺁﻥ‪ ،‬ﻭﺳـﻴﻠﻪ ﻭ ﻣﻴﺪﺍﻥ ﺳﺎﺧﺖ ﻭ ﺳﺎﺯ ﺭﻭﺣﻴﻪﻫﺎ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺟﻮﺍﻧﺎﻥ ﺍﻳﻦ‬ ‫ﻣﻤﻠﻜﺖ ﮔﺬﺍﺷـﺖ‪ .‬ﻣﻴﺪﺍﻥ ﻛﺎﺭ ﺑﻮﺩ‪ .‬ﺣﺎﻻ ﺑﻌﺪ ﺍﺯ ﺟﻨﮓ ﺍﺳـﺖ ﻭ ﺭﻭﺣﻴﺔ ﺟﻬﺎﺩ ﻭ ﻣﺒﺎﺭﺯﻩ‪ ،‬ﻣﻴﺪﺍﻥ ﻋﻤﻠﻰ‬ ‫ﺩﺷﻤﻦ ﺳﻌﻰ ﻣﻰﻛﻨﺪ ﺭﻭﺣﻴﺔ‬ ‫ﺟﻬﺎﺩ ﺭﺍ ﺑﻜﻮﺑﺪ ﻭ ﻣﺠﺎﻫﺪ ﻓﻰ‬ ‫ﺳﺒﻴﻞﺍﷲ ﺭﺍ ﺍﺯ ﺟﻬﺎﺩ ﮔﺬﺷﺘﺔ‬ ‫ﺧﻮﺩ ﭘﺸﻴﻤﺎﻥ ﻛﻨﺪ‪.‬‬ ‫ﺩﺭ ﺗﻌﺒﻴﺮ ﺩﻭﻡ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‪،‬‬ ‫ﺩﺷﻤﻦ ﺑﻪ ﭘﺎﻳﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬ ‫ﺟﺎﻣﻌﻪ ﺣﻤﻠﻪ ﻣﻰﻛﻨﺪ ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺩﺭ ﺩﻝﻫﺎ ﺳﺴﺖ ﻛﻨﺪ‪.‬‬

‫ﻧﺪﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺭﻭﺣﻴﻪ ﺑﻪ ﺳـﻤﺖ ﺣﻀﻮﺭ ﺩﺭ ﺻﺤﻨﻪﻫﺎﻯ ﺍﻧﻘﻼﺏ ﻫﺪﺍﻳﺖ ﺷـﻮﺩ‪ ،‬ﺧﻮﺏ ﺍﺳـﺖ‪ .‬ﺍﮔﺮ‬ ‫ﻧﺸـﺪ‪ ،‬ﺑﻪ ﻳﻚ ﺭﻭﺣﻴﺔ ﺿﺪ ﺟﻬﺎﺩﻯ ﺗﺒﺪﻳﻞ ﺧﻮﺍﻫﺪ ﺷـﺪ‪ .‬ﺍﻳﻦ ﺍﺯ ﺁﻥ ﺟﺎﻫﺎﻳﻰ ﺍﺳـﺖ ﻛﻪ ﻧﻘﻄﺔ ﺣﻤﻠﺔ‬ ‫ﺩﺷـﻤﻦ ﺍﺳـﺖ‪ .‬ﺭﻭﺣﻴﺔ ﺟﻬﺎﺩ ﺭﺍ ﺑﻜﻮﺑﺪ ﻭ ﺳـﻌﻰ ﻛﻨﺪ ﻛﻪ ﻣﺠﺎﻫﺪ ﻓﻰﺳـﺒﻴﻞﺍﷲ ﺭﺍ ﺍﺯ ﺟﻬﺎﺩ ﮔﺬﺷﺘﺔ‬ ‫ﺧﻮﺩ ﭘﺸـﻴﻤﺎﻥ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻗﺒﻴﻞ ﻛﺎﺭﻫﺎ ﻛﻪ ﺩﺷـﻤﻦ ﻣﻰﻛﻨﺪ‪ ،‬ﺗﻬﺎﺟﻢ ﺍﻭﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺩﺭ ﺗﻌﺒﻴﺮ ﺩﻭﻡ‪،‬‬ ‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﻳﻨﻜﻪ ﺩﺷﻤﻦ ﺍﺯ ﻃﺮﻕ ﻣﺨﺼﻮﺹ ﺧﻮﺩ‪ ،‬ﺣﻤﻠﻪ ﺑﻪ ﺍ ُ ّﻣﻬﺎﺕ ﻋﻘﺎﻳﺪ ﻭ‬ ‫ﭘﺎﻳﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺟﺎﻣﻌﻪ ﺭﺍ ﺷـﺮﻭﻉ ﻛﻨﺪ‪ ،‬ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺩﻝﻫﺎ ُﺳﺴـﺖ ﻛﻨﺪ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﻣﺴﺄﻟﺔ‬ ‫ﺯﻫﺪ ﻭ ﭘﺎﺭﺳﺎﻳﻰ ﻭ ﺣﺘﻰ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﺻﻞ ﻭﻻﻳﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺭﺍ ﻣﻮﺭﺩ ﺣﻤﻠﻪ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ‪.‬‬

‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕــﻰ‪ ،‬ﺑﺎ ﺗﺒﺎﺩﻝ‬ ‫ﻓﺮﻫﻨﮕــﻰ ﻣﺘﻔﺎﻭﺕ ﺍﺳــﺖ؛‬ ‫ﺗﺒــﺎﺩﻝ ﻓﺮﻫﻨﮕــﻰ ﺧﻮﺏ ﻭ‬ ‫ﻻﺯﻡ ﺍﺳﺖ‪.‬‬

‫ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﻋﺮﺽ ﻛﻨﻴﻢ ﻛﻪ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﺎ »ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ« ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪ .‬ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ‬ ‫ﻻﺯﻡ ﺍﺳﺖ‪ .‬ﻫﻴﭻ ﻣﻠﺘﻰ ﺑﻰﻧﻴﺎﺯ ﻧﻴﺴﺖ ﺍﺯ ﺍﻳﻨﻜﻪ ﺩﺭ ﻫﻤﺔ ﺯﻣﻴﻨﻪﻫﺎ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﺯﻣﻴﻨﺔ ﻣﺴﺎﺋﻞ ﻓﺮﻫﻨﮕﻰ‬ ‫ـﺁﻥ ﻣﺠﻤﻮﻋﻪ ﻣﺴــﺎﺋﻠﻰ ﻛﻪ ﺑﻪ ﺁﻧﻬﺎ ﻧﺎﻡ ﻓﺮﻫﻨﮓ ﺩﺍﺩﻩ ﻣﻰﺷﻮﺩـ ﺍﺯ ﻣﻠﺖﻫﺎﻯ ﺩﻳﮕﺮ ﺑﻴﺎﻣﻮﺯﺩ‪ .‬ﻫﻤﻴﺸﺔ‬ ‫ﺗﺎﺭﻳﺦ ﻧﻴﺰ ﻫﻤﻴﻦ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﻣﻠﺖﻫﺎ ﺩﺭ ﺭﻓﺖ ﻭ ﺁﻣﺪﻫﺎﻳﺸﺎﻥ‪ ،‬ﺁﺩﺍﺏ ﺯﻧﺪﮔﻰ ﺭﺍ‪ ،‬ﺧﻠﻘﻴﺎﺕ ﺭﺍ‪ ،‬ﻋﻠﻢ ﺭﺍ‪،‬‬ ‫ﻟﺒﺎﺱ ﭘﻮﺷــﻴﺪﻥ ﺭﺍ‪ ،‬ﺁﺩﺍﺏ ﻣﻌﺎﺷــﺮﺕ ﺭﺍ‪ ،‬ﺯﺑﺎﻥ ﺭﺍ‪ ،‬ﻣﻌﺎﺭﻑ ﺭﺍ ﻭ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﻓﺮﺍ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ‪،‬‬ ‫ﻣﻬﻢﺗﺮﻳﻦ ﺗﺒﺎﺩﻝﻫﺎﻯ ﻣﻠﺖﻫﺎ ﺑﺎ ﻫﻢ ﺑﻮﺩﻩ ﺍﺳــﺖ؛ ﺣﺘﻰ ﻣﻬﻢﺗﺮ ﺍﺯ ﺗﺒﺎﺩﻝ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻛﺎﻻ‪ .‬ﺑﺴــﻴﺎﺭ‬ ‫ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺍﺳــﺖ ﻛﻪ ﺍﻳﻦ ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﻪ ﺗﻐﻴﻴﺮ ﻣﺬﻫﺐ ﻳﻚ ﻛﺸــﻮﺭ ﺍﻧﺠﺎﻣﻴﺪﻩ ﺍﺳﺖ! ﻣﺜ ً‬ ‫ﻼ ﺩﺭ‬ ‫ﺷــﺮﻕ ﺁﺳﻴﺎ‪ ،‬ﺑﻴﺸﺘﺮﻳﻦ ﻋﺎﻣﻠﻰ ﻛﻪ ﺍﺳﻼﻡ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻛﺸﻮﺭﻫﺎ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺑﻪ ﻛﺸﻮﺭ ﺍﻧﺪﻭﻧﺰﻯ‪ ،‬ﺑﻪ ﻛﺸﻮﺭ‬ ‫ﻣﺎﻟﺰﻯ ﻭ ﺣﺘﻰ ﺑﻪ ﻗﺴــﻤﺖﻫﺎﻯ ﻣﻬﻤﻰ ﺍﺯ ﺷــﺒﻪ ﻗﺎﺭﻩ ﺑُﺮﺩ‪ ،‬ﺩﻋﻮﺕ ﻣﺒﻠﻐﻴــﻦ ﻧﺒﻮﺩ؛ ﺑﻠﻜﻪ ﺭﻓﺖ ﻭ ﺁﻣﺪ‬ ‫ﺳــﻴﺎﺣﺎﻥ ﺍﻳﺮﺍﻧﻰ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻧﺪ‪ ،‬ﺭﻓﺘﻨﺪ‪ ،‬ﺁﻣﺪﻧﺪ ﻭ ﺩﺭ ﺳــﺎﻳﺔ ﺍﻳﻦ ﺭﻓﺖ ﻭ‬ ‫ﺁﺣــﺎﺩ ﻣﻠــﺖ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ّ .‬‬ ‫ﺗﺠﺎﺭ ﻭ ّ‬

‫ﺁﻣﺪﻫﺎﺳــﺖ ﻛﻪ ﺷﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﻣﻠﺖ ﺑﺰﺭﮔﻰ ﻛﻪ ﺍﻣﺮﻭﺯ ﺷﺎﻳﺪ ﺑﺰﺭگﺗﺮﻳﻦ ﻣﻠﺖ ﺍﺳﻼﻣﻰ ﺩﺭ ﺁﺳﻴﺎﺳﺖ‬ ‫ﻳﻌﻨﻰ ﺍﻧﺪﻭﻧﺰﻯ‪ ،‬ﻣﺴــﻠﻤﺎﻥ ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺳــﻼﻡ ﺭﺍ ﺍﻭﻝﺑﺎﺭ‪ ،‬ﻧﻪ ﻣﺒﻠﻐﻴﻦ ﺩﻳﻨﻰ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺑﺮﺩﻧﺪ ﻭ‬ ‫ﻧﻪ ﺷﻤﺸــﻴﺮ ﻭ ﺟﻨﮓ! ﺍﺳــﻼﻡ ﺭﺍ ﻫﻤﻴﻦ ﺭﻓﺖ ﻭ ﺁﻣﺪﻫﺎ ﺑﺮﺩ‪ .‬ﺧﻮﺩ ﻣﻠﺖ ﻣﺎ ﻫﻢ‪ ،‬ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻥ‪ ،‬ﺧﻴﻠﻰ‬ ‫ﭼﻴﺰﻫﺎ ﺍﺯ ﻣﻠﺖﻫﺎﻯ ﺩﻳﮕﺮ ﺁﻣﻮﺧﺘﻪ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻳﻦ ﻳﻚ ﺭﻭﻧﺪ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ ﺗﺮ ﻭ ﺗﺎﺯﻩ ﻣﺎﻧﺪﻥ ﻣﻌﺎﺭﻑ ﻭ‬ ‫ﺣﻴﺎﺕ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﻋﺎﻟﻢ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ ﻭ ﺧﻮﺏ ﺍﺳﺖ‪.‬‬ ‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻳﻚ ﻣﺠﻤﻮﻋﺔ ﺳﻴﺎﺳــﻰ ﻳﺎ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺑﺮﺍﻯ ﻣﻘﺎﺻﺪ ﺳﻴﺎﺳﻰ ﺧﻮﺩ ﻭ‬ ‫ﺑﺮﺍﻯ ﺍﺳــﻴﺮﻛﺮﺩﻥ ﻳﻚ ﻣﻠﺖ‪ ،‬ﺑﻪ ﺑﻨﻴﺎﻥﻫــﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺁﻥ ﻣﻠﺖ ﻫﺠﻮﻡ ﻣﻰﺑﺮﺩ‪ .‬ﭼﻨﻴﻦ ﻣﺠﻤﻮﻋﻪﺍﻯ‬ ‫ﻫﻢ‪ ،‬ﭼﻴﺰﻫﺎﻯ ﺗﺎﺯﻩﺍﻯ ﺭﺍ ﻭﺍﺭﺩ ﺁﻥ ﻛﺸــﻮﺭ ﻭ ﺁﻥ ﻣﻠﺖ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﻪ ﺯﻭﺭ ﻭ ﺑﻪ ﻗﺼﺪ ﺟﺎﻳﮕﺰﻳﻦﻛﺮﺩﻥ‬ ‫ﺁﻧﻬﺎ ﺑﺎ ﻓﺮﻫﻨﮓ ﻭ ﺑﺎﻭﺭﻫﺎﻯ ﻣﻠﻰ‪ .‬ﺍﻳﻦ ﺍﺳــﻤﺶ ﺗﻬﺎﺟﻢ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻫﺪﻑ ﺑﺎﺭ َﻭﺭﻛﺮﺩﻥ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ ‪115‬‬

‫ﻓﺮﻫﻨﮓ ﻣﻠﻰ ﻭ ﻛﺎﻣﻞﻛﺮﺩﻥ ﺁﻥ ﺍﺳﺖ؛ ﺍﻣﺎ ﺩﺭ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻫﺪﻑ ﺭﻳﺸﻪﻛﻦﻛﺮﺩﻥ ﻓﺮﻫﻨﮓ ﻣﻠﻰ‬ ‫ﻭ ﺍﺯ ﺑﻴــﻦ ﺑﺮﺩﻥ ﺁﻥ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺁﻥ ﻣﻠﺘﻰ ﻛــﻪ ﺍﺯ ﻣﻠﺖﻫﺎﻯ ﺩﻳﮕﺮ ﭼﻴﺰﻯ ﻣﻰﮔﻴﺮﺩ‪،‬‬ ‫ﻣﻰﮔﺮﺩﺩ ﭼﻴﺰﻫﺎﻯ ﻣﻄﺒﻮﻉ ﻭ ﺩﻟﻨﺸــﻴﻦ ﻭ ﺧﻮﺏ ﻭ ﻣــﻮﺭﺩ ﻋﻼﻗﻪ ﺭﺍ ﻣﻰﮔﻴﺮﺩ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﺩﺍﻧﺶ‬ ‫ﺭﺍ ﺍﺯ ﺁﻧﻬــﺎ ﺗﻌﻠﻴﻢ ﻣﻰﮔﻴﺮﺩ‪ .‬ﻓــﺮﺽ ﻛﻨﻴﺪ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﺑﻪ ﺍﺭﻭﭘﺎ ﻣــﻰﺭﻭﺩ ﻭ ﻣﻰﺑﻴﻨﺪ ﺁﻧﻬﺎ ﻣﺮﺩﻣﻰ ﺍﻫﻞ‬ ‫ﺳﺨﺖﻛﻮﺷــﻰ ﻭ ﺧﻄﺮﻛﺮﺩﻧﻨﺪ؛ ﺍﮔﺮ ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺁﻧﻬﺎ ﻳﺎﺩ ﺑﮕﻴﺮﺩ‪ ،‬ﺧﻴﻠﻰ ﺧﻮﺏ ﺍﺳــﺖ‪ .‬ﺑﻪ ﺍﻗﺼﺎﻯ ﺷﺮﻕ‬ ‫ﺁﺳــﻴﺎ ﻣﻰﺭﻭﺩ ﻭ ﻣﻰﺑﻴﻨﺪ ﻛﻪ ﺁﻧﻬﺎ ﻣﺮﺩﻣﻰ ﻫﺴــﺘﻨﺪ ﺩﺍﺭﺍﻯ ﻭﺟﺪﺍﻥ ﻛﺎﺭ‪ ،‬ﻋﻼﻗﻤﻨﺪ ﺑﻪ ﻛﺎﺭ‪ ،‬ﻣﺸﺘﺎﻕ ﻛﺎﺭ‪.‬‬ ‫ﺍﮔــﺮ ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺁﻧﻬﺎ ﻳﺎﺩ ﺑﮕﻴﺮﺩ‪ ،‬ﺧﻴﻠﻰ ﺧﻮﺏ ﺍﺳــﺖ‪ .‬ﺑﻪ ﻓﻼﻥ ﻛﺸــﻮﺭ ﻣــﻰﺭﻭﺩ ﻭ ﻣﻰﺑﻴﻨﺪ ﻣﺮﺩﻡ ﺁﻥ‬ ‫ﻛﺸــﻮﺭ‪ ،‬ﻭﻗﺖﺷــﻨﺎﺱ‪ ،‬ﺩﺍﺭﺍﻯ ﻧﻈﻢ ﻭ ﺍﻧﻀﺒﺎﻁ‪ ،‬ﺩﺍﺭﺍﻯ ﻣﺤﺒﺖ‪ ،‬ﺩﺍﺭﺍﻯ ﺣﺴﻦ ﺍﺩﺏ ﻭ ﺣﺴﻦ ﺍﺣﺘﺮﺍﻣﻨﺪ‪.‬‬ ‫ﺍﮔﺮ ﻳﺎﺩ ﺑﮕﻴﺮﺩ‪ ،‬ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻯ ﺧﻮﺑﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ ﻗﻀﻴﻪ ﭼﻨﻴﻦ ﺍﺳﺖ‪ .‬ﻣﻠﺖ ﻓﺮﺍﮔﻴﺮﻧﺪﻩ‬ ‫ﻣﻰﮔﺮﺩﺩ ﻧﻘﺎﻁ ﺩﺭﺳــﺖ ﻭ ﭼﻴﺰﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﻓﺮﻫﻨﮓ ﺍﻭ ﺭﺍ ﻛﺎﻣﻞ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺗﻌﻠﻴﻢ ﻣﻰﮔﻴﺮﺩ‪.‬‬ ‫ﺩﺭﺳــﺖ ﻣﺜﻞ ﺍﻧﺴﺎﻧﻰ ﻛﻪ ﺿﻌﻴﻒ ﺍﺳﺖ ﻭ ﺩﻧﺒﺎﻝ ﻏﺬﺍﻯ ﻣﻨﺎﺳــﺒﻰ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺩﻭﺍ ﻭ ﻏﺬﺍﻯ ﻣﻨﺎﺳﺐ ﺭﺍ‬ ‫ﻣﻠﺖ‬ ‫ﻣﺼﺮﻑ ﻣﻰﻛﻨﺪ ﺗﺎ ﺳــﺎﻟﻢ ﺷــﻮﺩ ﻭ ﻧﻘﺼﺶ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﺩ‪ .‬ﺩﺭ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﺑﻪ ِ‬ ‫ﻣﻮﺭﺩ ﺗﻬﺎﺟﻢ ﻣﻰﺩﻫﻨﺪ‪ ،‬ﭼﻴﺰﻫﺎﻯ ﺧﻮﺏ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﭼﻴﺰﻫﺎﻯ ﺑﺪ ﺍﺳﺖ‪ .‬ﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﺍﺭﻭﭘﺎﻳﻲﻫﺎ‪،‬‬ ‫ﻭﻗﺘﻰ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺩﺭ ﻛﺸــﻮﺭ ﻣﺎ ﺷــﺮﻭﻉ ﻛﺮﺩﻧﺪ‪ ،‬ﻧﻴﺎﻣﺪﻧﺪ ﺭﻭﺣﻴﺔ ﻭﻗﺖﺷﻨﺎﺳﻰﺷﺎﻥ ﺭﺍ‪ ،‬ﺭﻭﺣﻴﺔ‬ ‫ﺷﺠﺎﻋﺖ ﻭ ﺧﻄﺮﻛﺮﺩﻥ ﺩﺭ ﻣﺴﺎﺋﻞ ﺭﺍ‪ ،‬ﻳﺎ ﺗﺠﺴﺲ ﻭ ﻛﻨﺠﻜﺎﻭﻯ ﻋﻠﻤﻰ ﺭﺍ ﺩﺭ ﻣﻠﺖ ﻣﺎ ﻣﻨﺘﺸﺮ ﻛﻨﻨﺪ ﻭ‬ ‫ﺑﺎ ﺗﺒﻠﻴﻐﺎﺕ ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﺳــﻌﻰ ﻛﻨﻨﺪ ﻣﻠﺖ ﺍﻳﺮﺍﻥ‪ ،‬ﻣﻠﺘﻰ ﺩﺍﺭﺍﻯ ﻭﺟﺪﺍﻥ ﻛﺎﺭﻯ ﻳﺎ ﻭﺟﺪﺍﻥ ﻋﻠﻤﻰ ﺷﻮﺩ‪.‬‬ ‫ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﻛﻪ ﻧﻤﻰﻛﻨﻨﺪ! ﻣﺴــﺄﻟﺔ ﻻﺍﺑﺎﻟﻰﮔﺮﻯ ﺟﻨﺴــﻰ ﺭﺍ ﻭﺍﺭﺩ ﻛﺸــﻮﺭ ﻣﺎ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻣﻠﺖ ﻣﺎ ﺩﺭ‬ ‫ﻃﻮﻝ ﻫﺰﺍﺭﺍﻥ ﺳــﺎﻝ‪ ،‬ﻣﻠﺘﻰ ﺑﻮﺩ ﺩﺍﺭﺍﻯ ﻣﺒﺎﻻﺕ ﺟﻨﺴــﻰ‪ ،‬ﻳﻌﻨﻰ ﺭﻋﺎﻳﺖﻫﺎﻯ ﻣﺮﺑﻮﻁ ﺑﻪ ﺯﻥ ﻭ ﻣﺮﺩ ﻭ‬ ‫ﺍﻳﻦ ﺩﺭ ﺗﻤﺎﻡ ﺩﻭﺭﺍﻥ ﺍﺳــﻼﻣﻰ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﻛﺴــﻰ ﺧﻄﺎ ﻭ ﺗﺨﻠﻒ ﻧﻤﻰﻛﺮﺩﻩ‪ ،‬ﺧﻄﺎ ﻫﻤﻴﺸﻪ‬ ‫ﻫﺴﺖ‪ .‬ﺩﺭ ﻫﻤﺔ ﺩﻭﺭﺍﻥﻫﺎ ﻭ ﺩﺭ ﻫﻤﺔ ﺯﻣﻴﻨﻪﻫﺎ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺧﻄﺎ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺧﻄﺎ ﻫﺴﺖ‪ ،‬ﺍﻣﺎ ﺧﻄﺎ ﻏﻴﺮ ﺍﺯ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻴﺰﻯ ﺑﺸﻮﺩ ﻋﺮﻑ ﺟﺎﻣﻌﻪ‪.‬‬ ‫ﻋﻴﺎﺷــﻲﻫﺎﻯ ﻓﺮﺍﮔﻴﺮ ﻭ ﻣﺠﺎﻟﺲ ﻋﻴﺶ ﻭ ﻃﺮﺏ ﻭ ﺍﻳﻦ ﭼﻴﺰﻫﺎ‬ ‫ﻣﻠــﺖ ﻣﺎ‪ ،‬ﻣﻠﺘﻰ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻫﺮﺯﮔﻰ ﻭ ّ‬

‫ﺑﺮﻯ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻣﺨﺼﻮﺹ ﺍﺷﺮﺍﻑ ﻭ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﺷﺎﻩﺯﺍﺩﻩﻫﺎ ﻭ ﻣﻠﻚﺯﺍﺩﻩ ﺧﺎﻧﻢﻫﺎ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ‬ ‫ﻋﻴﺎﺷﻰ ﻛﻨﻨﺪ ﻭ ﺷﺐ ﺗﺎ ﺻﺒﺢ ﺑﻴﺪﺍﺭ ﺑﻤﺎﻧﻨﺪ‪ .‬ﺍﺭﻭﭘﺎﻳﻲﻫﺎ ﻣﻲﺧﺎﻧﻪﻫﺎﻳﺸﺎﻥ ﺩﺭ ﻃﻮﻝ ﻣﺪﺕ ﺷﺐ‬ ‫ﺑﻮﺩ‪ ،‬ﻛﻪ ّ‬ ‫ﻭ ﺭﻭﺯ ﻭ ﺩﻭﺭﺍﻥ ﺳــﺎﻝ ﻭ ﻫﻤﺔ ﺗﺎﺭﻳﺦ ﻫﻤﻴﺸــﻪ ﺭﻭﺑﻪﺭﺍﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺍﺭﻭﭘﺎﺳﺖ‪ .‬ﻫﺮﻛﺲ ﻣﻰﺧﻮﺍﻫﺪ‬ ‫ﺑﺮﻭﺩ ﺑﺨﻮﺍﻧﺪ ﻭ ﺑﺒﻴﻨﺪ‪ .‬ﺍﻳﻦ ﺭﺍ ﺧﻮﺍﺳﺘﻨﺪ ﻭﺍﺭﺩ ﻛﺸﻮﺭ ﻣﺎ ﺑﻜﻨﻨﺪ ﻭ ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺩﺷﻤﻦ ﻣﻰﮔﺮﺩﺩ ﺁﻥ ﻧﻘﻄﻪﺍﻯ ﺍﺯ ﻓﺮﻫﻨﮓ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻣﻠﺖ ﻣﻰﺩﻫﺪ ﻭ ﻭﺍﺭﺩ‬ ‫ﺍﻳﻦ ﻣﻠﺖ ﻣﻰﻛﻨﺪ ﻛﻪ ﺧﻮﺩﺵ ﻣﻰﺧﻮﺍﻫﺪ‪ .‬ﻣﻌﻠﻮﻡ ﺍﺳــﺖ ﻛﻪ ﺩﺷــﻤﻦ ﭼﻪ ﻣﻰﺧﻮﺍﻫﺪ! ﺍﮔﺮ ﺩﺭ ﺗﺒﺎﺩﻝ‬ ‫ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻣﻠﺘﻰ ﻛﻪ ﺍﺯ ﻓﺮﻫﻨﮓ ﺑﻴﮕﺎﻧﻪ ﭼﻴﺰﻯ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﺗﺸﺒﻴﻪ ﺑﻪ ﺁﺩﻣﻰ ﺷﻮﺩ ﻛﻪ ﺩﺭ ﻛﻮﭼﻪ ﻭ ﺑﺎﺯﺍﺭ‪،‬‬ ‫ﻏﺬﺍ ﻭ ﺩﻭﺍﻯ ﻣﻨﺎﺳﺐ ﻣﻰﺧﺮﺩ ﻛﻪ ﻣﺼﺮﻑ ﻛﻨﺪ؛ ﺩﺭ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻣﻠﺘﻰ ﺭﺍ ﻛﻪ ﺗﺤﺖ ﺗﻬﺎﺟﻢ ﻗﺮﺍﺭ‬

‫ﻫــﺪﻑ ﺗﺒــﺎﺩﻝ ﻓﺮﻫﻨﮕــﻰ‪،‬‬ ‫ﺑﺎﺭﻭﺭ ﻛﺮﺩﻥ ﻓﺮﻫﻨﮓ ﻣﻠﻰ ﻭ‬ ‫ﻛﺎﻣﻞ ﻛﺮﺩﻥ ﺁﻥ ﺍﺳﺖ‪.‬‬ ‫ﻫــﺪﻑ ﺗﻬﺎﺟــﻢ ﻓﺮﻫﻨﮕــﻰ‪،‬‬ ‫ﺭﻳﺸــﻪﻛﻦ ﻛــﺮﺩﻥ ﻓﺮﻫﻨﮓ‬ ‫ﻣﻠﻰ ﻭ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻥ ﺁﻥ ﺍﺳﺖ‪.‬‬

‫ﺍﺭﻭﭘﺎﻳﻰﻫــﺎ ﺭﻭﺣﻴﺎﺕ ﺧﻮﺏ‬ ‫ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺩﺭ ﻣﻠــﺖ ﻣــﺎ‬ ‫ﻣﻨﺘﺸــﺮ ﻧﻜﺮﺩﻧــﺪ‪ ،‬ﻣﺴــﺄﻟﺔ‬ ‫ﻻﺍﺑﺎﻟﻰﮔﺮﻯ ﺟﻨﺴﻰ ﺭﺍ ﻭﺍﺭﺩ‬ ‫ﻛﺸﻮﺭ ﻣﺎ ﻛﺮﺩﻧﺪ‪.‬‬

‫ﺗﺒــﺎﺩﻝ ﻓﺮﻫﻨﮕــﻰ ﻣﺎﻧﻨــﺪ‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﺑﺎ ﻣﻴﻞ ﻭ ﺍﻧﺘﺨﺎﺏ ﺍﺯ‬ ‫ﺩﺍﺭﻭﻯ ﻣﻨﺎﺳﺐ ﺍﺳﺖ‪.‬‬


‫‪ 116‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺩﺭ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺩﺷﻤﻦ‬ ‫ﻫﺮﺁﻧﭽــﻪ ﺭﺍ ﻛــﻪ ﺑﺨﻮﺍﻫــﺪ‬ ‫ﺑﺮﺧﻼﻑ ﻣﻴﻞ ﻭ ﺍﺭﺍﺩﺓ ﻣﺎ ﺑﻪ‬ ‫ﻣﺎ ﺗﺤﻤﻴﻞ ﻣﻰﻛﻨﺪ‪.‬‬

‫ﮔﺮﻓﺘﻪ ﺍﺳــﺖ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﺑﻴﻤﺎﺭﻯ ﻛﻪ ﺍﻓﺘﺎﺩﻩ ﻭ ﺧﻮﺩﺵ ﻛﺎﺭﻯ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻜﻨﺪ‪ ،‬ﺗﺸــﺒﻴﻪ ﻛﻨﻴﻢ‪ .‬ﺁﻥﻭﻗﺖ‬ ‫ﺩﺷــﻤﻦ ﺁﻣﭙﻮﻟﻰ ﺑﻪ ﺍﻭ ﺗﺰﺭﻳﻖ ﻣﻰﻛﻨﺪ ﻭ ﻣﻌﻠﻮﻡ ﺍﺳــﺖ ﺁﻣﭙﻮﻟﻰ ﻛﻪ ﺩﺷﻤﻦ ﺗﺰﺭﻳﻖ ﻛﻨﺪ ﭼﻴﺴﺖ! ﺍﻳﻦ‬ ‫ﻓﺮﻕ ﺩﺍﺭﺩ ﺑﺎ ﺁﻥ ﺩﺍﺭﻭ ﻭ ﺩﺭﻣﺎﻧﻰ ﻛﻪ ﺧﻮﺩ ﺷــﻤﺎ ﺑﺮﻭﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﻣﻴﻞ ﺍﻧﺘﺨﺎﺏ ﻭ ﻭﺍﺭﺩ ﺑﺪﻧﺘﺎﻥ ﻛﻨﻴﺪ‪.‬‬ ‫ﺍﻳﻦ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ‪.‬‬ ‫ﭘﺲ‪ ،‬ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﻣﺎﺳــﺖ‪ ،‬ﺍﻣﺎ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺑﻪ ﺍﻧﺘﺨﺎﺏ ﺩﺷــﻤﻦ ﺍﺳــﺖ‪ .‬ﺗﺒﺎﺩﻝ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﻴﻢ ﺗﺎ ﻛﺎﻣﻞ ﺷﻮﻳﻢ؛ ﻳﻌﻨﻰ ﻓﺮﻫﻨﮓ ﺧﻮﺩﻯ ﺭﺍ ﻛﺎﻣﻞ ﻛﻨﻴﻢ‪ .‬ﺍﻣﺎ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ‬ ‫ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ ﺗﺎ ﻓﺮﻫﻨﮓ ﺧﻮﺩﻯ ﺭﺍ ﺭﻳﺸﻪﻛﻦ ﻛﻨﺪ‪ .‬ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ ﺍﺯ ﭼﻴﺰﻫﺎﻯ ﺧﻮﺏ ﺍﺳﺖ؛ ﺗﻬﺎﺟﻢ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺍﺯ ﭼﻴﺰﻫﺎﻯ ﺑﺪ ﺍﺳﺖ‪ .‬ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﻫﻨﮕﺎﻡ ﻗ ّﻮﺕ ﻭ ﺭﻭﺯﮔﺎﺭ ﺗﻮﺍﻧﺎﻳﻰ ﻳﻚ ﻣﻠﺖ ﺍﻧﺠﺎﻡ‬

‫ﻣﻰﮔﻴــﺮﺩ؛ ﻭﻟﻰ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﺩﻭﺭﺍﻥ ﺿﻌﻒ ﻳﻚ ﻣﻠﺖ ﺍﺳــﺖ‪ .‬ﻟﺬﺍ ﺩﻳﺪﻳﺪ ﻛﻪ ﺍﺳــﺘﻌﻤﺎﺭﮔﺮﺍﻥ‪،‬‬ ‫ﺩﺭ ﺁﺳــﻴﺎ ﻭ ﺁﻓﺮﻳﻘﺎ ﻭ ﺁﻣﺮﻳﻜﺎﻯ ﻻﺗﻴﻦ‪ ،‬ﻫﺮ ﺟﺎ ﺧﻮﺍﺳــﺘﻨﺪ ﻭﺍﺭﺩ ﺷﻮﻧﺪ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺁﻧﻜﻪ ﺳﻴﺎﺳﺖﻣﺪﺍﺭﺍﻥ ﻭ‬ ‫ﺳــﺮﺑﺎﺯﺍﻥ ﻭ ﻗ ّﺰﺍﻕﻫﺎﻳﺸﺎﻥ ﻭﺍﺭﺩ ﺷﻮﻧﺪ‪ ،‬ﻣﻴﺴﻴﻮﻥﻫﺎﻯ* ﻣﺴﻴﺤﻰ ﻭ ﻫﻴﺄﺕﻫﺎﻯ ﺗﺒﺸﻴﺮﻯ ﻣﺴﻴﺤﻰﺷﺎﻥ‬ ‫ﻭﺍﺭﺩ ﺷــﺪﻧﺪ! ﺳﺮﺥﭘﻮﺳﺘﺎﻥ ﻭ ﺳﻴﺎﻩﭘﻮﺳﺘﺎﻥ ﺭﺍ ﺍﻭﻝ ﻣﺴﻴﺤﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻌﺪ ﻃﻨﺎﺏ ﺍﺳﺘﻌﻤﺎﺭ ﺑﻪ ﮔﺮﺩﻧﺸﺎﻥ‬ ‫ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﺑﻌﺪ ﻫﻢ ﺍﺯ ﺧﺎﻧﻪ ﻭ ﻛﺎﺷﺎﻧﻪﺷﺎﻥ‪ ،‬ﺁﻭﺍﺭﻩﺷﺎﻥ ﻛﺮﺩﻧﺪ ﻭ ﭘﺪﺭﺷﺎﻥ ﺭﺍ ﺩﺭ ﺁﻭﺭﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﻫﻤﻴﻦ ﺍﻳﺮﺍﻥ ﻣﺎ‪ ،‬ﺑﻪ ﺍﻭﺍﺧﺮ ﺩﻭﺭﺍﻥ ﻗﺎﺟﺎﺭ ﻧﮕﺎﻩ ﻛﻨﻴﺪ‪ .‬ﺑﺒﻴﻨﻴﺪ ﭼﻘﺪﺭ ﻛﺸــﻴﺶ ﺍﺯ ﺍﺭﻭﭘﺎ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻧﺪ ﻭ‬

‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﻣﺸﺨﺼ ًﺎ ﺍﺯ‬ ‫ﺩﻭﺭﺍﻥ ﺭﺿﺎﺧﺎﻥ ﺷﺮﻭﻉ ﺷﺪ‪.‬‬

‫ﺑﻪ ﻗﺼﺪ ﻣﺴــﻴﺤﻰﻛﺮﺩﻥ ﻣﺮﺩﻡ ﺑﻪ ﺍﻳﻨﺠﺎ ﺁﻣﺪﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺁﻧﻬﺎ ﻣﺜﻞ ﺩﺯﺩ ﻧﺎﺷــﻰ ﻛﻪ ﺑﻪ ﻛﺎﻩﺩﺍﻥ ﻣﻰﺯﻧﺪ‪،‬‬ ‫ﻧﻔﻬﻤﻴﺪﻧﺪ ﺑﺮﺍﻯ ﺗﺮﻭﻳﺞ ﻣﺴــﻴﺤﻴﺖ ﺑﺎﻳﺪ ﺑﻪ ﻛﺠﺎ ﺑﺮﻭﻧﺪ‪ .‬ﺁﻧﻬﺎ ﻣﻮﻓﻖ ﻧﺸــﺪﻧﺪ‪ ،‬ﺍﻣﺎ ﻗﺼﺪﺷﺎﻥ ﺍﻳﻦ ﺑﻮﺩ‪.‬‬ ‫ﻧﻤﻰﺷﻮﺩ ﮔﻔﺖ ﻛﻪ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﺍﻥ ﻭ ﻛﻤﭙﺎﻧﻲﻫﺎ ﻭ ﻏﺎﺭﺕﮔﺮﺍﻥ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ‪ ،‬ﻣﻌﺘﻘﺪ ﺑﻪ ﺣﻀﺮﺕ ﻣﺴﻴﺤﻨﺪ!‬ ‫ﺁﻧﻬﺎ ﭼﻪ ﻣﻰﺷﻨﺎﺳﻨﺪ ﻣﺴﻴﺢ ﻛﻴﺴﺖ؟! ﺩﺭ ﻣﺤﻴﻂﻫﺎﻳﻰ ﻛﻪ ﻳﻚ ﻓﺮﻫﻨﮓ ﻣﻠﻰ ﻣﺪﺍﻓﻊ ـﻣﺪﺍﻓﻊ ﺣﻴﺜﻴﺖ‬ ‫ﺧﻮﺩـ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﻛﺎﺭ ﺍﻭﻝ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺁﻥ ﻓﺮﻫﻨﮓ ﺭﺍ ﺍﺯ ﺁﻧﻬﺎ ﺑﮕﻴﺮﻧﺪ‪ .‬ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﻳﻚ ﻋﺪﻩ‬ ‫ﺳــﺮﺑﺎﺯ ﺑﺨﻮﺍﻫﻨﺪ ﺑﻪ ﻳﻚ ﻗﻠﻌﺔ ﻣﺴــﺘﺤﻜﻢ ﺣﻤﻠﻪ ﻛﻨﻨﺪ‪ ،‬ﻛﺎﺭ ﺍﻭﻝ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﭘﺎﻯ ﺍﻳﻦ ﻗﻠﻌﻪ ﺁﺏ‬ ‫ﻣﻰﺍﻧﺪﺍﺯﻧﺪ؛ ﺷــﺎﻳﺪ ﺩﻳﻮﺍﺭﻫﺎﻳــﺶ ﺑﺮﻳﺰﺩ‪ .‬ﺩﻳﻮﺍﺭﻫﺎﻯ ﺍﻳﻦ ﻗﻠﻌﻪ ﺭﺍ‪ ،‬ﻫﺮ ﻃﻮﺭ ﺑﺘﻮﺍﻧﻨﺪ‪ ،‬ﺳﺴــﺖ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺍﻭﻟﻴﻦ ﻛﺎﺭ ﺍﺳــﺖ‪ .‬ﻳﺎ ﺍﻳﻨﻜﻪ ﻗﻠﻌﮕﻴﺎﻥ ﺭﺍ ﺧﻮﺍﺏ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺑﻪ ﻗﻮﻝ ﺳــﻌﺪﻯ‪ 90‬ﻛﻪ ﺩﺭ ﺁﻥ ﺩﺍﺳﺘﺎﻥ‪،‬‬ ‫ﺩﺭ ﮔﻠﺴــﺘﺎﻥ ﻣﻰﮔﻮﻳﺪ‪» :‬ﺍﻭﻟﻴﻦ ﺩﺷــﻤﻨﻰ ﻛﻪ ﺑﺮ ﺁﻧﻬﺎ ﺗﺎﺧﺖ‪ ،‬ﺧﻮﺍﺏ ﺑﻮﺩ!« ﺧﻮﺍﺏ ﺍﻭﻟﻴﻦ ﺩﺷﻤﻨﺸــﺎﻥ‬ ‫ﺑﻮﺩ‪ .‬ﭼﺸﻢﻫﺎﻳﺸــﺎﻥ ﮔﺮﻡ ﺷــﺪ ﻭ ﺧﻮﺍﺑﺸــﺎﻥ ﺑﺮﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﺁﻧﻜﻪ ﺍﻳﻦ ﺩﺷﻤﻦ ﺧﻮﺩﻯ ـﻛﻪ ﺧﻮﺍﺏ ﺑﺎﺷﺪـ‬ ‫ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩﺷــﺎﻥ ﭼﺸــﻢﻫﺎﻯ ﺁﻧﻬﺎ ﺭﺍ ﺑﺴﺖ ﻭ ﺩﺳﺖﻫﺎﻳﺸﺎﻥ ﻟﻤﺲ ﺷــﺪ‪ ،‬ﺩﺷﻤﻦ ﺁﻣﺪ ﺩﺳﺖﻫﺎﻯ‬ ‫ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺴﺖ ﻭ ﻫﺮ ﭼﻪ ﺧﻮﺍﺳﺖ ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﺮﺩ‪ .‬ﺩﺭ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺍﻳﻦﮔﻮﻧﻪ ﻋﻤﻞ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺍﺯ ﭼﻪ ﻭﻗﺖ ﺷــﺮﻭﻉ ﺷــﺪ؟ ﻣﺸﺨﺼ ًﺎ ﺍﺯ ﺩﻭﺭﺍﻥ ﺭﺿﺎﺧﺎﻥ ﺷﺮﻭﻉ ﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻗﺒﻞ ﺍﺯ ﺍﻭ‬ ‫ﻣﻘﺪﻣﺎﺕ ﺁﻥ ﻓﺮﺍﻫﻢ ﺷــﺪﻩ ﺑﻮﺩ‪ .‬ﻛﺎﺭﻫﺎﻯ ﻓﺮﺍﻭﺍﻧﻰ ﺷــﺪﻩ ﺑﻮﺩ ﻭ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻭﺍﺑﺴﺘﻪ‪ ،‬ﺩﺭ ﺩﺍﺧﻞ ﻛﺸﻮﺭ‬ ‫ﻣﺎ ﻛﺎﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫* ﻫﻴﺄﺗﻰ ﻣﺮﻛﺐ ﺍﺯ ﭼﻨﺪ ﺗﻦ ﻛﻪ ﺑﻪ ﻣﻨﻈﻮﺭﻯ ﺧﺎﺹ )ﺗﺒﻠﻴﻐﺎﺕ ﻣﺬﻫﺒﻰ‪ ،‬ﺍﻣﻮﺭ ﺳﻴﺎﺳﻰ‪ ،‬ﻧﻈﺎﻣﻰ‪ ،‬ﻓﺮﻫﻨﮕﻰ ﻭ‪ (...‬ﺑﻪ ﺟﺎﻳﻰ ﺍﻋﺰﺍﻡ ﺷﻮﻧﺪ‪.‬‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ ‪117‬‬

‫ﺍﻧﻘﻼﺏ ﺍﺳــﻼﻣﻰ ﻛﻪ ﺁﻣﺪ‪ ،‬ﻣﺜﻞ ﻣﺸــﺘﻰ ﺑﻪ ﺳــﻴﻨﺔ ﻣﻬﺎﺟﻢ ﺧﻮﺭﺩ؛ ﺍﻭ ﺭﺍ ﻋﻘﺐ ﺍﻧﺪﺍﺧﺖ ﻭ ﺗﻬﺎﺟﻢ ﺭﺍ‬ ‫ﻣﺘﻮﻗــﻒ ﻛﺮﺩ‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻭﻝ ﺍﻧﻘﻼﺏ‪ ،‬ﺷــﻤﺎ ﻧﺎﮔﻬﺎﻥ ﺩﻳﺪﻳﺪ ﻛﻪ ﻣــﺮﺩﻡ ﻣﺎ ﺩﺭ ﻇﺮﻑ ﻣﺪﺕ ﻛﻮﺗﺎﻫﻰ‪،‬‬ ‫ﺧﻠﻘﻴﺎﺕ ﺧﻮﺩﺷﺎﻥ ﺍﺣﺴﺎﺱ ﻛﺮﺩﻧﺪ‪ .‬ﮔﺬﺷﺖ ﺩﺭ ﺑﻴﻦ ﻣﺮﺩﻡ ﺯﻳﺎﺩ ﺷﺪ‪ ،‬ﺁﺯ ﻭ ﻃﻤﻊ‬ ‫ﺗﻐﻴﻴﺮﺍﺕ ﺍﺳﺎﺳــﻰ ﺩﺭ ّ‬

‫ﻛﻢ ﺷــﺪ‪ ،‬ﻫﻤﻜﺎﺭﻯ ﺯﻳﺎﺩ ﺷﺪ‪ ،‬ﮔﺮﺍﻳﺶ ﺑﻪ ﺩﻳﻦ ﺯﻳﺎﺩ ﺷﺪ‪ ،‬ﺍﺳﺮﺍﻑ ﻛﻢ ﺷﺪ‪ ،‬ﻗﻨﺎﻋﺖ ﺯﻳﺎﺩ ﺷﺪ‪ .‬ﻓﺮﻫﻨﮓ‬ ‫ﺍﻳﻨﻬﺎﺳــﺖ؛ ﻓﺮﻫﻨﮓ ﺍﺳــﻼﻣﻰ ﺍﻳﻨﻬﺎﺳــﺖ‪ .‬ﺟﻮﺍﻥ ﺑﻪ ﻓﻜﺮ ﻓﻌﺎﻟﻴﺖ ﻭ ﻛﺎﺭ ﺍﻓﺘﺎﺩ‪ ،‬ﺩﻧﺒﺎﻝ ﺗﻼﺵ ﺭﻓﺖ‬ ‫ﺧﻴﻠﻲﻫﺎ ﻛﻪ ﺑﻪ ﺷﻬﺮﻧﺸــﻴﻨﻰ ﻋﺎﺩﺕ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﺭﻭﺳــﺘﺎﻫﺎ ﺭﻓﺘﻨﺪ‪ ،‬ﮔﻔﺘﻨﺪ ﺑﮕﺬﺍﺭ ﻛﺎﺭ ﻛﻨﻴﻢ‪ ،‬ﺑﮕﺬﺍﺭ‬ ‫ﺗﻮﻟﻴﺪ ﻛﻨﻴﻢ‪ .‬ﻳﻚ ﺷــﺒﻪ ﻛﺎﺭﻫﺎﻳﻰ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ﮔﻴﺎﻩ ﻫﺮﺯﻯ ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﻗﺘﺼﺎﺩﻯ ﻣﺮﺩﻡ ﺭﺷــﺪ ﭘﻴﺪﺍ‬ ‫ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻛﻢ ﺷــﺪ‪ .‬ﺍﻳﻦ ﻣﺮﺑﻮﻁ ﺑﻪ ﻳﻜﻰ‪ ،‬ﺩﻭ ﺳــﺎﻝ ﺍﻭﻝ ﺍﻧﻘﻼﺏ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺮﺑﻮﻁ ﺑﻪ ﻫﻤﺎﻥ ﺯﻣﺎﻧﻰ‬ ‫ﺍﺧﻼﻗﻴﺎﺕ ﻣﻨﻔﻰ ﻣﺘﻮﻗﻒ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻳﻚ‬ ‫ﺗﻼﺵ ﺭﻭﺯﺑﻪﺭﻭ ِﺯ ﺩﺷــﻤﻦ ﺑﺮﺍﻯ ﭘﺎﺷــﻴﺪﻥ ﺑﺬﺭ‬ ‫ﺍﺳــﺖ ﻛﻪ‬ ‫ِ‬ ‫ِ‬ ‫ﮔﺮﺍﻳﺶ ﻭ ﻳﻚ ﺗﻮﺟﻪ ﺑﻪ ﺍﺳــﻼﻡ ﭘﻴﺶ ﺁﻣﺪﻩ ﺑﻮﺩ‪ .‬ﻣﺠــﺪﺩﺍً ﺁﻥ ﻓﺮﻫﻨﮓ ﻭ ﺍﺧﻼﻕ ﻭ ﺁﺩﺍﺏ ﻭ ﺧﻠﻘﻴﺎﺕ‬ ‫ﺍﺳــﻼﻣﻰ ﻛﻪ ﺩﺭ ﺧﻤﻴﺮﺓ ﻣﺮﺩﻡ ﻣﺎ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺁﻧﺎﻥ ﺯﻧﺪﻩ ﺷــﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻋﻤﻴﻖ ﻧﺒﻮﺩ‪ .‬ﺁﻥ ﺯﻣﺎﻧﻰ ﻋﻤﻖ ﭘﻴﺪﺍ‬ ‫ﻣﻰﻛﻨﺪ ﻛﻪ ﺭﻭﻯ ﻣﻮﺿﻮﻉ‪ ،‬ﭼﻨﺪ ﺳــﺎﻟﻰ ﻛﺎﺭ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻓﺮﺻﺖ ﭘﻴﺶ ﻧﻴﺎﻣﺪ ﻭ ﺁﻥ ﺗﻬﺎﺟﻢ‪ ،‬ﺑﻪﺗﺪﺭﻳﺞ ﻭ‬ ‫ﺑﻪ ﻣﺮﻭﺭ‪ ،‬ﺍﺯ ﺳﺮ ﮔﺮﻓﺘﻪ ﺷﺪ‪ .‬ﺗﻬﺎﺟﻢ ﺩﺭ ﺍﻭﺍﺳﻂ ﺩﻭﺭﺍﻥ ﺟﻨﮓ ﺑﻪﻭﺳﻴﻠﺔ ﺍﺑﺰﺍﺭﻫﺎﻯ ﺗﺒﻠﻴﻐﻰ ﻭ ﮔﻔﺘﺎﺭﻫﺎﻯ‬ ‫ﻏﻠﻂ ﻭ ﻛﺞﺍﻧﺪﻳﺸــﺎﻧﻪ ﺷــﺮﻭﻉ ﺷﺪ ﻭ ﺁﻥ ﺗﻪﻧﺸﻴﻦﻫﺎ ﻭ ﺭﺳﻮﺏﻫﺎﻯ ﺫﻫﻨﻰ ﻭ ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﺎ ﻣﺮﺩﻡ ﻫﻢ‬ ‫ﺩﺭ ﺗﺄﺛﻴﺮﮔﺬﺍﺭﻯﺍﺵ ﻣﺆﺛﺮ ﺑﻮﺩ؛ ﺍﻣﺎ ﺑﺎﺯ ﺣﺮﺍﺭﺕ ﺟﻨﮓ ﻣﺎﻧﻊ ﺑﻮﺩ‪ ،‬ﺗﺎ ﺟﻨﮓ ﺗﻤﺎﻡ ﺷﺪ‪.‬‬ ‫ﺑﻌﺪ ﺍﺯ ﺟﻨﮓ‪ ،‬ﺍﻳﻦ ﺟﺒﻬﺔ ﺟﺪﻳﺪ ﺑﻪ ﺷــﻜﻞ ﺟﺪﻯ ﻣﺸــﻐﻮﻝ ﻛﺎﺭ ﺷﺪ‪ .‬ﺩﺷﻤﻦ ﺑﺎ ﻳﻚ ﻣﺤﺎﺳﺒﻪ ﻓﻬﻤﻴﺪ‬ ‫ﻛﻪ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺭﺍ ﺑﺎ ﺗﻬﺎﺟﻢ ﻧﻈﺎﻣﻰ ﻧﻤﻰﺷﻮﺩ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩ‪ .‬ﻣﺤﺎﺳﺒﺔ ﻗﺒﻠﻰ ﻏﻠﻂ ﺍﺯ ﺁﺏ ﺩﺭﺁﻣﺪﻩ‬ ‫ﺑﻮﺩ‪ .‬ﺩﻳﺪﻧﺪ ﺑﺎ ﻣﺤﺎﺻﺮﺓ ﺍﻗﺘﺼﺎﺩﻯ ﻫﻢ ﻧﻤﻰﺷــﻮﺩ‪ .‬ﻭﻗﺘﻰ ﻣﻠﺘﻰ ﺭﺍ ﻣﺤﺎﺻﺮﺓ ﺍﻗﺘﺼﺎﺩﻯ ﻛﻨﻨﺪ‪ ،‬ﺍﮔﺮ ﺁﻥ‬ ‫ﻣﻠﺖ ﻳﻚ ﻣﻠﺖ ﻗﺎﻧﻊ‪ ،‬ﺻﺒﻮﺭ‪ ،‬ﻣ ّﺘﻜﻰ ﺑﻪ ﻧﻔﺲ ﻭ ﻣﺘﻮﻛﻞ ﻋﻠﻰﺍﷲ ﺑﺎﺷﺪ‪ ،‬ﻣﮕﺮ ﺷﻜﺴﺖ ﺧﻮﺍﻫﺪ ﺧﻮﺭﺩ؟!‬ ‫ﻫﺮﮔﺰ ﺷﻜﺴﺖ ﻧﻤﻰﺧﻮﺭﺩ‪ .‬ﺍﻳﻦ ﺭﺍ‪ ،‬ﻫﻢ ﻣﺎ ﺩﺭ ﮔﺬﺭﮔﺎﻩﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺩﺭ ﮔﺬﺷﺘﻪ ﺗﺠﺮﺑﻪ ﻛﺮﺩﻳﻢ ﻭ ﻫﻢ‬ ‫ﻣﻠﺖﻫﺎﻯ ﺩﻳﮕﺮ ﺗﺠﺮﺑﻪ ﻛﺮﺩﻩﺍﻧﺪ؛ ﻣﺨﺼﻮﺹ ﻣﺎ ﻧﻴﺴﺖ‪ .‬ﺩﻳﺪﻧﺪ ﺑﺎ ﻣﺤﺎﺻﺮﺓ ﺍﻗﺘﺼﺎﺩﻯ ﻫﻢ ﻧﻤﻰﺷﻮﺩ‪.‬‬ ‫ﻓﻬﻤﻴﺪﻧﺪ ﺑﺎﻳﺪ ﻋﻘﺒﺔ ﻣﺎ ﺭﺍ ﺑﻤﺒﺎﺭﺍﻥ ﻛﻨﻨﺪ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺗﺸــﺒﻴﻪ ﻛﻨﻴﻢ‪ ،‬ﺍﻳﻦﻃﻮﺭ ﺍﺳــﺖ ﻛﻪ ﻭﻗﺘﻰ ﻳﻚ‬ ‫ﮔﺮﻭﻩ ﻧﻈﺎﻣﻰ ﺩﺭ ﺟﻠﻮ ﺑﺎ ﺩﺷــﻤﻦ ﻣﺸﻐﻮﻝ ﺟﻨﮓ ﺍﺳــﺖ‪ ،‬ﻏﺬﺍﻳﺶ ﺍﺯ ﻋﻘﺐ ﻣﻰﺁﻳﺪ‪ ،‬ﻧﻴﺮﻭﻯ ﺗﺎﺯﻩﻧﻔﺲ‬ ‫ﺍﺯ ﻋﻘﺐ ﻣﻰﺁﻳﺪ‪ ،‬ﻣﻠﺰﻭﻣﺎﺕ ﺍﺯ ﻋﻘﺐ ﻣﻰﺁﻳﺪ‪ ،‬ﻧﺎﻣﺔ ﺩﻭﺳــﺘﺎﻧﻪ ﺍﺯ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﻳﺎﺭﺍﻥ ﺍﺯ ﻋﻘﺐ ﻣﻰﺁﻳﺪ‪.‬‬ ‫ﻋﻘﺒﻪ ﺗﺎ ﺳﺎﻟﻢ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻧﻴﺮﻭﻯ ﺩﺭ ﺧﻂﻣﻘﺪﻡ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ ﺑﺠﻨﮕﺪ‪ .‬ﺍﮔﺮ ﺩﺷﻤﻦ ﺁﻣﺪ ﻋﻘﺒﻪﻫﺎ ﺭﺍ ﺑﻤﺒﺎﺭﺍﻥ‬ ‫ﻛﺮﺩ؛ ﻏﺬﺍ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ‪ ،‬ﻣﻠﺰﻭﻣﺎﺕ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ‪ ،‬ﻧﻴﺮﻭﻯ ﺗﺎﺯﻩﻧﻔﺲ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ؛ ﻧﺎﻣﺔ ﺩﺳﺖ ﺷﻤﺎ ﺩﺭﺩ‬ ‫ﻧﻜﻨــﺪ‪ ،‬ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ؛ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺯﻫﻰ ﻭ ﻣﺮﺣﺒﺎﮔﻮ‪ ،‬ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ؛ ﻛﺴــﻰﻛﻪ ﺩﺭ ﺟﻠﻮ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﻨﺪ‪،‬‬ ‫ﭼﻄﻮﺭ ﻗﺪﺭﺕ ﻣﺒﺎﺭﺯﻩ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ؟! ﺩﻭ ﺭﻭﺯ ﺗﻼﺵ ﻣﻰﻛﻨﺪ؛ ﻭﻟﻰ ﺍﺯ ﺑﻴﻦ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ .‬ﻋﻘﺒﺔ ﻣﺎ ﺩﺭ‬ ‫ﻣﺒﺎﺭﺯﺓ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﺑﺎ ﻗﻠﺪﺭﻯ ﺍﺳــﺘﻜﺒﺎﺭ ﺟﻬﺎﻧﻰ ﻋﺒﺎﺭﺕ ﺑــﻮﺩ ﺍﺯ ﻓﺮﻫﻨﮓ ﻣﺎ‪ .‬ﻣﻨﻄﻘﺔ ﻋﻘﺒﺔ ﻣﺎ ﻋﺒﺎﺭﺕ‬ ‫ﺑــﻮﺩ ﺍﺯ ﺍﺧﻼﻕ ﺍﺳــﻼﻣﻰ‪ ،‬ﺗﻮﻛﻞ ﺑﻪ ﺧﺪﺍ‪ ،‬ﺍﻳﻤﺎﻥ ﻭ ﻋﻼﻗﺔ ﺑﻪ ﺍﺳــﻼﻡ‪ .‬ﻳﻌﻨــﻰ ﻋﻼﻗﺔ ﺁﻥ ﻣﺎﺩﺭﻯ ﻛﻪ‬

‫ﺑﺎ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ‪ ،‬ﺗﻬﺎﺟﻢ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻣﺘﻮﻗﻒ ﺷﺪ‪.‬‬

‫ﻣﺠــﺪﺩﺍً ﺁﻥ ﻓﺮﻫﻨــﮓ ﻭ‬ ‫ﺍﺧــﻼﻕ ﻭ ﺁﺩﺍﺏ ﻭ ﺧﻠﻘﻴﺎﺕ‬ ‫ﺍﺳــﻼﻣﻰ ﻛــﻪ ﺩﺭ ﺧﻤﻴــﺮﺓ‬ ‫ﻣﺮﺩﻡ ﻣﺎ ﺑﻮﺩ‪ ،‬ﺯﻧﺪﻩ ﺷﺪ‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﺟﻨــﮓ‪ ،‬ﺟﺒﻬﺔ ﺟﺪﻳﺪ‬ ‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺑﻪ ﺷــﻜﻞ‬ ‫ﺟﺪﻯ ﻣﺸﻐﻮﻝ ﻛﺎﺭ ﺷﺪ‪.‬‬

‫ﺩﺷــﻤﻨﺎﻥ ﻓﻬﻤﻴﺪﻧــﺪ ﺑﺎﻳــﺪ‬ ‫ﻋﻘﺒﺔ ﻣﺎ ﺭﺍ ﺑﻤﺒــﺎﺭﺍﻥ ﻛﻨﻨﺪ‪.‬‬ ‫ﻋﻘﺒﻪ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ﺍﺧﻼﻕ‬ ‫ﺍﺳــﻼﻣﻰ‪ ،‬ﺗﻮﻛﻞ ﺑﻪ ﺧﺪﺍ ﻭ‬ ‫ﻋﻼﻗﺔ ﺑﻪ ﺍﺳﻼﻡ‪.‬‬


‫‪ 118‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﭼﻬﺎﺭ ﭘﺴــﺮﺵ ﺷــﻬﻴﺪ ﺷــﺪﻩﺍﻧﺪ ﻭ ﻣﻰﮔﻮﻳﺪ ﻣﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺍﺳﻼﻡ ﺩﺍﺩﻡ‪ ،‬ﻭ ﺑﻪ ﺍﻳﻦ ﺭﺍﺿﻰ ﺍﺳﺖ‪.‬‬ ‫ﺑﻨــﺪﻩ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻳﻰ ﺭﺍ ﺍﺯ ﻧﺰﺩﻳﻚ ﺩﻳــﺪﻩﺍﻡ‪ ،‬ﻳﻌﻨﻰ ﺑﻪ ﺧﺎﻧﺔ ﺁﻧﻬﺎ ﺭﻓﺘﻪﺍﻡ ﻭ ﺑﺎ ﭘﺪﺭﺍﻥ ﻭ ﻣﺎﺩﺭﺍﻥ ﺻﺤﺒﺖ‬ ‫ﻛﺮﺩﻩﺍﻡ؛ ﺭﻭﺍﻳﺖ ﻧﻴﺴــﺖ‪ ،‬ﺧﻮﺩﻡ ﺍﺯ ﻧﺰﺩﻳﻚ ﺩﻳﺪﻩﺍﻡ؛ ﺧﺎﻧﻮﺍﺩﻩﺍﻯ ﻛﻪ ﺩﻭ ﭘﺴــﺮ ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﻫﺮ ﺩﻭ ﺷﻬﻴﺪ‬

‫ﻓﺮﻣﺎﻥ ﺍﻣﺎﻡ‪،‬‬ ‫ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻣﺎ‪،‬‬ ‫ِ‬ ‫ﻓﺮﻣﺎﻥ ﺍﺳﻼﻡ ﺑﻮﺩ‪.‬‬

‫ﻳﻜﻰ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﺩﺷﻤﻦ ﺍﻳﻦ‬ ‫ﺑﻮﺩ ﻛــﻪ ﺟﺮﻳﺎﻥ ﺍﺩﺏ ﻭ ﻫﻨﺮ‬ ‫ﻭ ﻓﺮﻫﻨﮓ ﺍﻧﻘﻼﺑﻰ ﺭﺍ ﺗﺤﻘﻴﺮ‬ ‫ﻭ ﻣﺠﻤﻮﻋﻪﻫــﺎﻯ ﻣﺆﻣﻦ ﺭﺍ‬ ‫ﻣﻨﺰﻭﻯ ﻛﻨﺪ‪.‬‬

‫ﺷﺪﻧﺪ؛ ﺧﺎﻧﻮﺍﺩﻩﺍﻯ ﻛﻪ ﺳﻪ ﭘﺴﺮ ﺩﺍﺷﺘﻨﺪ ﻭ ﻫﺮ ﺳﻪ ﺷﻬﻴﺪ ﺷﺪﻧﺪ‪ ،‬ﺍﻳﻦ ﻣﮕﺮ ﺷﻮﺧﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﺼﻴﺒﺖ‬ ‫ﻣﮕﺮ ﻗﺎﺑﻞ ﺗﺤﻤﻞ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﭘــﺪﺭ ﻭ ﻣﺎﺩﺭ ﺑﺎﻳﺪ ﺍﺯ ﻏﺼﻪ ﺩﻳﻮﺍﻧﻪ ﺷــﻮﻧﺪ‪ .‬ﺁﻥﻭﻗﺖ ﻣﺎﺩﺭ ﻛﻪ ﻋﻮﺍﻃﻒ‬ ‫ﺟﻮﺷﺎﻥﺗﺮﻯ ﻫﻢ ﺩﺍﺭﺩ‪ ،‬ﺑﺎ ﻛﻤﺎﻝ ﻗﺪﺭﺕ ﻣﻰﮔﻮﻳﺪ »ﻣﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺍﺳﻼﻡ ﺩﺍﺩﻳﻢ‪ ،‬ﻭ ﺣﺮﻓﻰ ﻧﺪﺍﺭﻳﻢ«‪.‬‬ ‫ﻋﺠﺐ! ﭘﺲ ﺗﺄﺛﻴﺮ ﺍﺳــﻼﻡ ﺍﻳﻦ ﺍﺳــﺖ! ﺗﺄﺛﻴﺮ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﺍﻳﻦ ﺍﺳﺖ! ﺍﻳﻦ ﺭﺍ ﺩﺷﻤﻦ ﻓﻬﻤﻴﺪ‪ .‬ﭘﺪﺭ ﻭ‬ ‫ﻣﺎﺩﺭﻯ ﺑﻪ ﺟﻮﺍﻥ ﺧﻮﺩ ﻣﻰﮔﻮﻳﻨﺪ ﺗﻮ ﻫﻨﻮﺯ ﺷﺎﻧﺰﺩﻩ ﺳــﺎﻟﺖ ﺍﺳــﺖ‪ ،‬ﻫﻔﺪﻩ ﺳﺎﻟﺖ ﺍﺳﺖ‪ ،‬ﺑﺮﻭ ﺩﺭﺳﺖ ﺭﺍ‬ ‫ﺑﺨﻮﺍﻥ‪ ،‬ﺑﺮﻭ ﺑﺎﺯﻳﺖ ﺭﺍ ﺑﻜﻦ‪ ،‬ﻟﺬﺗﺖ ﺭﺍ ﺑﺒﺮ‪ ،‬ﺑﺮﺍﺩﺭﺕ ﺭﻓﺖ ﻭ ﺷﻬﻴﺪ ﺷﺪ‪ .‬ﺟﻮﺍﻥ ﻣﻰﮔﻮﻳﺪ ﻧﻪ! ﻣﻦ ﺳﻬﻢ‬ ‫ﺧﻮﺩﻡ ﺭﺍ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺍﺳــﻼﻡ ﺍﺩﺍ ﻛﻨﻢ‪ .‬ﺍﻳﻦ ﻋﺒﺎﺭﺗﻰ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﻭﺻﻴﺖﻧﺎﻣﻪﻫﺎﻯ ﺷﻬﺪﺍ ﺩﻳﺪﻩﺍﻳﻢ ﻭ‬ ‫ﺍﺯ ﭘﺪﺭﺍﻥ ﻭ ﻣﺎﺩﺭﺍﻥ ﺷﻬﺪﺍ ﻭ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ ﺷﻨﻴﺪﻩﺍﻳﻢ‪ .‬ﺍﺛﺮ ﺍﺳﻼﻡ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬ ‫ﻳﻚ ﺭﻭﺯ ﺍﻣﺎﻡ ﻓﺮﻣﻮﺩ ﺍﻣﺮﻭﺯ ﺍﺳﻼﻡ ﻣﺤﺘﺎﺝ ﻛﻤﻚ ﺷﻤﺎ ﺟﻮﺍﻥﻫﺎﺳﺖ‪ .‬ﺑﻌﺪﺍﺯﻇﻬﺮﺵ ﺑﻨﺪﻩ ﺑﻪ ﺧﻴﺎﺑﺎﻥﻫﺎ‬ ‫ﺁﻣﺪﻡ ﻭ ﻛﺎﺭﻯ ﺩﺍﺷــﺘﻢ‪ .‬ﺩﻳﺪﻡ ﻣﺜﻞ ﺭﻭﺯﻫﺎﻯ ﺍﻭﻝ ﺍﻧﻘﻼﺏ ﺷــﺪﻩ ﻭ ﻣﺮﺩﻡ ﺑﻪ ﻃﺮﻑ ﭘﺎﻭﻩ ﺩﺭ ﺣﺮﻛﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﺎﺟﺮﺍ ﻭ ﺍﻳﻦ ﺻﺤﻨﻪ ﺑﺎﺭﻫﺎ ﺗﺎ ﺁﺧﺮ ﺟﻨﮓ ﺗﻜﺮﺍﺭ ﺷﺪ‪ .‬ﻫﺮ ﻭﻗﺖ ﻛﻪ ﺍﺳﻢ ﺍﺳﻼﻡ ﻭ ﻓﺮﻣﺎﻥ ﺍﻣﺎﻡ ﺑﻪ‬ ‫ﮔﻮﺵ ﻣﺮﺩﻡ ﻣﻰﺭﺳﻴﺪ ـﻓﺮﻣﺎﻥ ﺍﻣﺎﻡ‪ ،‬ﻓﺮﻣﺎﻥ ﺍﺳﻼﻡ ﺑﻮﺩ ﻭ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺍﻣﺎﻡ ﺑﻪ ﺧﺎﻃﺮ ﺍﺳﻼﻡ ﺍﻫﻤﻴﺖ‬ ‫ﻗﺎﺋــﻞ ﺑﻮﺩﻧﺪـ ﻧﺎﮔﻬﺎﻥ ﻣﻰﺩﻳﺪﻳﺪ ﺍﻳﻦ ﻣﻠﺖ ﺑﻪ ﺟﻮﺵ ﻭ ﺧﺮﻭﺵ ﺩﺭ ﻣﻰﺁﻳﺪ‪ .‬ﺟﻮﺍﻧﺎﻥ ﺷــﻬﺮ ﺭﺍ‪ ،‬ﺩﻩ ﺭﺍ‪،‬‬ ‫ﺩﺍﻧﺸﮕﺎﻩ ﺭﺍ‪ ،‬ﺑﺎﺯﺍﺭ ﺭﺍ‪ ،‬ﻛﺎﺭ ﻭ ﻛﺴﺐ ﺭﺍ‪ ،‬ﻣﻴﺪﺍﻥ ﻓﻮﺗﺒﺎﻝ ﺭﺍ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺭﻫﺎ ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﻰﺭﻭﻧﺪ‪ .‬ﺑﺮﺍﻯ ﭼﻪ؟‬ ‫ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺟﺎﻧﺸــﺎﻥ ﺭﺍ ﺩﺭ ﻣﻌﺮﺽ ﺧﻄﺮ ﻣﺮگ ﺑﮕﺬﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﺷﻮﺧﻰ ﻧﻴﺴﺖ! ﺩﺷﻤﻦ ﻛﻪ ﻛﻮﺭ ﻧﺒﻮﺩ‪.‬‬ ‫ﺩﺷــﻤﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﻳﺪ‪ ،‬ﺩﺷــﻤﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﺗﺤﻠﻴﻞ ﻛﺮﺩ ﻭ ﻓﻬﻤﻴﺪ ﺍﻳﻦ ﻣﻠﺖ ﻋﻘﺒﻪﺍﻯ ﺩﺍﺭﺩ‪ .‬ﻓﻬﻤﻴﺪ ﺗﺎ ﺁﻥ‬ ‫ﻋﻘﺒﻪ ﻫﺴــﺖ‪ ،‬ﺍﻳﻦ ﻣﻠﺖ ﺭﺍ ﺑﺎ ﻣﺤﺎﺻﺮﺓ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺑﺎ ﻣﺤﺎﺻﺮﺓ ﻧﻈﺎﻣﻰ ﻭ ﻳﺎ ﭼﻪ ﻭ ﭼﻪ ﻧﻤﻰﺷــﻮﺩ ﺑﻪ‬ ‫ﺯﺍﻧﻮ ﺩﺭﺁﻭﺭﺩ‪ .‬ﭘﺲ ﺁﻥ ﻋﻘﺒﻪ ﺭﺍ ﺑﺎﻳﺪ ﺑﻤﺒﺎﺭﺍﻥ ﻛﺮﺩ؛ ﻓﺮﻫﻨﮓ ﺍﻭ ﺭﺍ‪ ،‬ﺍﺧﻼﻕ ﺍﻭ ﺭﺍ‪ ،‬ﺍﻳﻤﺎﻥ ﺍﻭ ﺭﺍ‪ ،‬ﺍﻳﺜﺎﺭ ﺍﻭ ﺭﺍ‪،‬‬ ‫ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺩﻳﻦ ﺍﻭ ﺭﺍ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺭﻫﺒﺮﻯ ﺍﻭ ﺭﺍ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻗﺮﺁﻥ ﻭ ﺟﻬﺎﺩ ﻭ ﺷﻬﺎﺩﺕ ﺍﻭ ﺭﺍ؛ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺎﻳﺪ‬ ‫ﺍﺯ ﺑﻴﻦ ﺑﺮﺩ؛ ﻭ ﺷــﺮﻭﻉ ﻛﺮﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﺟﻨﮓ ﻣﺤﻴﻂ ﻫﻢ ﻣﻨﺎﺳــﺐ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﻛﻮﺭﺓ ﮔﺪﺍﺧﺘﺔ ﺟﻨﮓ ﺟﻮﺍﻥ‬ ‫ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻣﺸــﻐﻮﻝ ﻣﻰﻛﺮﺩ؛ ﺑﻪ ﺧﻮﺩ ﺟﺬﺏ ﻣﻰﻛﺮﺩ ﻭ ﮔﻮﺷﺶ ﺑﻪ ﺍﻳﻦ ﺣﺮﻑﻫﺎ ﺑﺪﻫﻜﺎﺭ ﻧﺒﻮﺩ‪ .‬ﻭﻗﺘﻰ‬ ‫ﺁﻥ ﻛﻮﺭﻩ ﺧﺎﻣﻮﺵ ﺷــﺪ‪ ،‬ﻣﺤﻴﻂ ﻣﻨﺎﺳﺒﻰ ﭘﻴﺶ ﺁﻣﺪ ﻭ ﺑﻪﻃﻮﺭ ﻭﺳﻴﻊ ﺷﺮﻭﻉ ﺑﻪ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻯ ﻛﺮﺩﻧﺪ ﻭ‬ ‫ﺍﺑﺰﺍﺭﻫﺎﻯ ﻣﺘﻌﺪﺩﻯ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻨﺪ‪.‬‬ ‫ﻣﻦ ﻭﻗﺘﻰ ﺑﻪ ﺗﻨ ّﻮﻉ ﺍﺑﺰﺍﺭﻫﺎﻯ ﺩﺷــﻤﻦ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻢ‪ ،‬ﻣﻰﻓﻬﻤﻢ ﭼﻘﺪﺭ ﺍﻳﻦ ﻗﻀﻴﻪ ﺑﺮﺍﻯ ﺍﻳﻨﻬﺎ ﺍﻫﻤﻴﺖ‬ ‫ﺩﺍﺷﺖ‪ .‬ﻳﻜﻰ ﺍﺯ ﻛﺎﺭﻫﺎ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺟﺮﻳﺎﻥ ﺍﺩﺏ ﻭ ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ ﺍﻧﻘﻼﺑﻰ ﺭﺍ ﺩﺭ ﻛﺸﻮﺭ ﺗﺤﻘﻴﺮ ﻛﻨﻨﺪ‬ ‫ﻭ ﺑﻪ ﺍﻧﺰﻭﺍ ﺑﻜﺸﺎﻧﻨﺪ‪ .‬ﺍﻳﻦ ﻳﻜﻰ ﺍﺯ ﻛﺎﺭﻫﺎﻳﺸﺎﻥ ﺑﻮﺩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻛﺎﺭﻫﺎﻯ ﻣﻬﻤﻰ ﻛﻪ ﺍﻧﻘﻼﺏ ﻛﺮﺩﻩ‪ ،‬ﻳﻜﻰ‬ ‫ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻳﻚ ﻋﺪﻩ ﻋﻨﺼﺮ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺩﻳﺐ ﻭ ﻫﻨﺮﻣﻨﺪ ﻭ ﺩﺍﺭﺍﻯ ﺍﻗﺘﺪﺍﺭ ﻓﺮﻫﻨﮕﻰ ﺗﺮﺑﻴﺖ ﻛﺮﺩﻩ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ ‪119‬‬

‫ﻭ ﺑﺤﻤﺪﺍﷲ ﻛﻢ ﻫﻢ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺷﻌﺮﺍﻯ ﺯﻳﺎﺩﻯ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻧﺪ؛ ﺩﺍﺳﺘﺎﻥﻧﻮﻳﺴﺎﻥ ﺯﻳﺎﺩﻯ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻧﺪ؛‬ ‫ﻧﻮﻳﺴــﻨﺪﮔﺎﻥ ﻗﻠﻢﺯﻥ ﺩﻗﻴﻖ ﻓﺎﺭﺳــﻰﻧﻮﻳﺲ ﻣﺤﻜﻤﻰ ﺑﻪﻭﺟﻮﺩ ﺁﻣﺪﻧﺪ ﻭ ﺑﺤﻤﺪﺍﷲ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻨﻬﺎ‬ ‫ﺗﺎ ﺷــﺨﺼﻴﺖ ﺩﺭﺟﺔ ﻳﻚ ﺑﺸــﻮﻧﺪ‪ ،‬ﻫﻨﻮﺯ ﻓﺎﺻﻠﻪ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﻣﺎ ﻛﺴﺎﻧﻰ ﻛﻪ ﺷﺨﺼﻴﺖ ﺩﺭﺟﺔ ﻳﻚ ﺑﺸﻮﻧﺪ‪،‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪﺍﻯ ﻛﻪ ﺍﻧﻘﻼﺏ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ‪ ،‬ﺯﻳﺎﺩﻧﺪ‪ .‬ﻣﺎﺩﺭ ﻣﻴﻬﻦ ﻣﺎ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﺳــﺘﺒﺪﺍﺩﻫﺎﻯ ﺍﻭﺍﺧﺮ‬ ‫ﺩﻭﺭﺍﻥ ﭘﺎﺩﺷﺎﻫﻰ‪ ،‬ﺳﺘﺮﻭﻥ ﻭ ﻋﻘﻴﻢ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺣﻘﻴﻘﺘ ًﺎ ﺁﺩﻡﻫﺎﻯ ﺑﺰﺭگ‪ ،‬ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺑﺰﺭگ‪ ،‬ﻫﻨﺮﻣﻨﺪﺍﻥ‬ ‫ﺑﺰﺭگ‪ ،‬ﺑﻪﺧﺼﻮﺹ ﺩﺭ ﺑﻌﻀﻰ ﺍﺯ ﺭﺷــﺘﻪﻫﺎﻯ ﻫﻨﺮﻯ‪ ،‬ﭘﺮﻭﺭﺵ ﭘﻴﺪﺍ ﻧﻤﻰﻛﺮﺩﻧﺪ‪ .‬ﻟﻜﻦ ﺍﻣﺮﻭﺯ ﻣﻰﺑﻴﻨﻴﻢ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﺑﭽﻪﻫﺎﻯ ﺟﻮﺍﻥ ﻣﺎ‪ ،‬ﺳــﻴﻨﻤﺎﮔﺮﺍﻥ ﺧﻮﺏ‪ ،‬ﻧﻤﺎﻳﺸﻨﺎﻣﻪﻧﻮﻳﺴــﺎﻥ ﺧــﻮﺏ‪ ،‬ﻛﺎﺭﮔﺮﺩﺍﻧﺎﻥ ﺧﻮﺏ‪،‬‬ ‫ﺷﻌﺮﺍﻯ ﺧﻮﺏ ﻭ ﺩﺍﺳﺘﺎﻥﻧﻮﻳﺴﺎﻥ ﺧﻮﺏ ﺯﻳﺎﺩﻧﺪ‪ .‬ﺍﻧﻘﻼﺏ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻧﻴﺮﻭﻫﺎ ﺭﺍ ﺁﺯﺍﺩ ﻛﺮﺩ‪.‬‬ ‫ﻳﻜﻰ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﺩﺷــﻤﻦ ﺍﻳﻦ ﺷــﺪ ﻛﻪ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪﻫﺎﻯ ﻣﺆﻣﻦ ﺭﺍ ﻣﻨﺰﻭﻯ ﻛﻨﺪ‪ .‬ﺟﻮﺍﻥ ﺑﻰﺗﺠﺮﺑﻪ‬ ‫ﺍﺳــﺖ‪ .‬ﺑﻪ ﻣﺠﺮﺩ ﺍﻳﻨﻜﻪ ﺑﺒﻴﻨﺪ ﺩﺭ ﻳﻚ ﺩﺳﺘﮕﺎﻩ ﺭﺳﻤﻰ ﻛﺸﻮﺭ ـﻣﺜ ً‬ ‫ﻼ ﺩﺭ ﻳﻚ ﻣﺮﻛﺰ ﻓﺮﻫﻨﮕﻰ ﻛﺸﻮﺭـ‬ ‫ﺩﻭ ﻧﻔﺮ ﺑﻪ ﺍﻭ ﺍﺧﻢ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻪ ﺍﻭ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺗﺤﻘﻴﺮ ﻛﺮﺩﻧﺪ؛ ﺩﺭ ﺣﺮﻛﺘﺶ ﺍﺛﺮ ﻣﻰﮔﺬﺍﺭﺩ ﻭ‬ ‫ﺍﻭ ﺭﺍ ﻛﻨﺪ ﻣﻰﻛﻨﺪ‪ .‬ﻳﺎ ﻣﺜ ً‬ ‫ﻼ ﻭﻗﺘﻰ ﺑﺒﻴﻨﺪ ﻛﻪ ﺩﺭ ﻣﺠﻼﺕ ﺑﻪﺍﺻﻄﻼﺡ ﺍﺩﺑﻰ ﻭ ﻫﻨﺮﻯ ﻛﺸﻮﺭ‪ ،‬ﭼﻬﺮﻩﻫﺎﻯ‬ ‫ﻣﺨﺎﻟﻒ ﺑﺎ ﺍﻳﻦ ﺭﻭﺵ ﻭ ﺧﻂ ﺭﺍ ﺑﺰﺭگ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺑﺮﺟﺴﺘﻪ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺗﻌﺮﻳﻒ ﻣﻰﻛﻨﻨﺪ؛ ﺍﻳﻦ ﺟﻮﺍﻥ ﺩﻟﺶ‬ ‫ﺁﺏ ﻣﻰﺷــﻮﺩ ﻭ ﺭﻭﺣﻴﻪﺍﺵ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﻣﻰﺩﻫﺪ‪ .‬ﻭﻗﺘﻰ ﻳﻚ ﻓﻴﻠﻢﺳﺎﺯ ﺍﺛﺮﺵ ﺭﺍ ﺑﻪ ﻣﺮﺍﻛﺰﻯ ﻣﻰﺑﺮﺩ‬ ‫ﻛﻪ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺍﺯ ﺍﻭ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ ﻭ ﻛﺎﺭﻯ ﻛﻨﻨــﺪ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﻛﺎﺭﺵ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﻫﺪ‪ ،‬ﺍﻣﺎ ﺑﺎ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ‬ ‫ﺑــﻪ ﺍﻭ ﻣﻰﮔﻮﻳﻨﺪ ﻧﻪ ﺁﻗﺎ‪ ،‬ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﻢ‪ ،‬ﺍﻳﻦ ﻃﻮﺭﺵ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﻢ‪ .‬ﻭ ﺑﻌﺪ ﺩﺭ ﻫﻤﺎﻥ ﺣﺎﻝ‬ ‫ﺑﺒﻴﻨﺪ ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴــﺎﻡ ﻛﺎﺭﻫﺎﻳﻰ ﻛﻪ ﺍﺯ ﻟﺤﺎﻅ ﻣﺎﻳﻪﻫﺎﻯ ﻫﻨﺮﻯ ﺍﺯ ﻛﺎﺭ ﺍﻭ ﻛﻤﺘﺮ ﺍﺳــﺖ ﺍﻣﺎ ﭼﻮﻥ ﻣﺎﻳﺔ‬ ‫ﺍﺳــﻼﻣﻰ ﻧﺪﺍﺭﺩ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺁﻧﻬﺎﺳــﺖ؛ ﺍﻳﻦ ﺟﻮﺍﻥ ﺑﻪ ﺧﻮﺩﻯ ﺧﻮﺩ ﻣﻨﺰﻭﻯ ﻭ ﻧﺎﺍﻣﻴﺪ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻣﻦ‬ ‫ﺑﺎﺭﻫﺎ ﺍﺯ ﺍﻋﻤﺎﻕ ﺟﺎﻥ‪ ،‬ﻗﻠﺒﻢ ﺑﺮﺍﻯ ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﻣﺆﻣﻦ ﻭ ﺍﻧﻘﻼﺑﻰ ﺳﻮﺧﺘﻪ ﻭ ﮔﺪﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺎﺭﻫﺎ ﺗﺄﺳﻒ‬ ‫ﺧﻮﺭﺩﻩﺍﻡ ﻛﻪ ﭼﺮﺍ ﺑﺎﻳﺪ ﺑﻪ ﺟﻮﺍﻧﺎﻥ ﺑﻪ ﺍﻳﻦ ﺧﻮﺑﻰ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺷﻮﺩ‪ .‬ﺍﻳﻨﻬﺎ ﻫﻴﭻ ﭼﻴﺰﺷﺎﻥ ﺍﺯ ﺁﻥ ﻛﺴﺎﻧﻰ‬ ‫ﻛﻪ ﺩﺭ ﺟﺎﻫﺎﻳﻰ ﺑﻪﻋﻨﻮﺍﻥ ﻫﻨﺮﻣﻨﺪ ﻣﻌﺮﻭﻑ ﺷــﺪﻩﺍﻧﺪ ﻛﻤﺘﺮ ﻧﻴﺴــﺖ‪ .‬ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻣﻮﺭ ﺍﺯ ﺁﻧﻬﺎ ﺧﻴﻠﻰ‬ ‫ﻫﻢ ﺑﻬﺘﺮﻧﺪ‪ .‬ﺍﻣﺎ ﺑﻪ ﺍﻳﻨﻬﺎ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﻣﻰﺷﻮﺩ‪ .‬ﻭﻗﺘﻰﻛﻪ ﺍﻧﺴﺎﻥ ﻣﻄﻠﺐ ﺭﺍ ﺑﻪ ﺩﺭﺳﺘﻰ ﻛﺎﻭﺵ ﻣﻰﻛﻨﺪ‪،‬‬ ‫ﻣﻰﺑﻴﻨﺪ ﺳــﺮ ﺭﺷــﺘﻪ ﻣﻰﺭﺳــﺪ ﺑﻪ ﺍﺭﺍﺩﺓ ﺧﺒﺎﺛﺖﺁﻣﻴﺰﻯ ﺩﺭ ﻧﻘﻄﻪﺍﻯ! ﻣﺴــﺆﻭﻟﻴﻦ ﻫﻢ ﻣﺘﻮﺟﻪ ﻧﻴﺴﺘﻨﺪ‪.‬‬ ‫ﻣﺴــﺆﻭﻟﻴﻦ ﻓﺮﻫﻨﮕﻰ ﻣﺮﺩﻣﺎﻥ ﺧﻮﺑﻰ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺳﻄﻮﺡ ﺑﺎﻻ ﺍﺯ ﻛﺎﺭﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﺳﻄﻮﺡ ﻣﺘﻮﺳﻂ‬ ‫ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ ﺑﻰﺧﺒﺮﻧﺪ‪ .‬ﻟﺬﺍ ﺍﻳﻦ ﺟﻮﺍﻥ‪ ،‬ﺍﻳﻦ ﻣﺠﻤﻮﻋﺔ ﺟﻮﺍﻧﺎﻥ ﻭ ﺍﻳﻦ ﺟﺮﻳﺎﻥﻫﺎ ﺭﺍ ﻧﺎﺍﻣﻴﺪ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺍﺯ ﺟﻤﻠــﺔ ﺭﻭﺵﻫــﺎﻯ ﺩﻳﮕﺮﻯ ﻛﻪ ﺩﺷــﻤﻨﺎﻥ ﺩﺭ ﻣﺠﺎﻣﻊ ﺟﻬﺎﻧﻰ ﺑﻪ ﻛﺎﺭ ﺯﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﺍﺳــﺖ ـﻣﻦ ﺍﻳﻦ‬ ‫ﺭﺍ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﺍﺣﺴــﺎﺱ ﻣﻰﻛﻨﻢ ﻭ ﺍﺯ ﺁﻥ ﺩﺭﺩﻫﺎﻯ ﺧﺎﻣﻮﺵ ﺍﺳــﺖ؛ ﺍﻧﺴــﺎﻥ ﺩﻭﺳﺖ ﻣﻰﺩﺍﺭﺩ ﺍﻳﻦ ﭼﻴﺰﻫﺎ‬ ‫ﺭﺍ ﻫﻤــﺔ ﻣﺮﺩﻡ‪ ،‬ﺑــﻪ ﻭﺿﻮﺡ ﺑﻔﻬﻤﻨﺪـ ﻛﻪ ﻭﻗﺘــﻰ ﻓﻴﻠﻢ ﻳﺎ ﺁﺛﺎﺭ ﻭ ﻓﺮﺁﻭﺭﺩﻩﻫــﺎﻯ ﻫﻨﺮﻯ ﺍﻳﺮﺍﻥ ﻣﻄﺮﺡ‬ ‫ﻣﻰﺷــﻮﺩ‪ ،‬ﻛﺎﺭﻯ ﻛﻪ ﻧﺸﺎﻥ ﺍﺯ ﻫﻤﻴﻦ ﺭﻭﺣﻴﺎﺕ ﺍﻧﻘﻼﺑﻰ ﺩﺭ ﺁﻥ ﺑﺎﺷﺪ ﻣﻮﺭﺩ ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪.‬‬ ‫ﺍﻳــﻦ ﻣﺠﻤﻊ ﺟﻬﺎﻧﻰ ﻣﺜ ً‬ ‫ﻼ ﻭ ﺑﻪ ﻇﺎﻫﺮ ﻳﻚ ﻣﺠﻤﻊ ﻏﻴﺮﺳﻴﺎﺳــﻰ ﺍﺳــﺖ‪ ،‬ﺍﻣﺎ ﺑﺎﻃــﻦ ﻗﻀﻴﻪ ﺍﻳﻦﻃﻮﺭ‬

‫ﺩﺭ ﻣﺮﺍﻛﺰ ﻓﺮﻫﻨﮕﻰ ﻛﺸﻮﺭ ﺑﻪ‬ ‫ﺁﺛﺎﺭ ﻫﻨﺮﻯ ﺟﻮﺍﻧﺎﻥ ﺍﻧﻘﻼﺑﻰ‬ ‫ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺷﺪ‪.‬‬

‫ﺩﺭ ﻣﺠﺎﻣﻊ ﺟﻬﺎﻧــﻰ ﺑﻪ ﺁﺛﺎﺭ‬ ‫ﻫﻨﺮﻯ ﺑــﺎ ﺭﻭﺣﻴﺎﺕ ﺍﻧﻘﻼﺑﻰ‬ ‫ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﺷﺪ‪.‬‬


‫‪ 120‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻧﻤﻰﺗﻮﺍﻧﻴﻢ ﭼﺸــﻤﺎﻧﻤﺎﻥ ﺭﺍ‬ ‫ﺭﻭﻯ ﻫﻢ ﺑﮕﺬﺍﺭﻳﻢ ﻭ ﺑﮕﻮﻳﻴﻢ‬ ‫ﺳــﺎﺯﻣﺎﻥﻫﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠــﻰ‪،‬‬ ‫ﺳﻴﺎﺳﻰ ﻧﻴﺴﺘﻨﺪ‪.‬‬

‫ﺩﺷــﻤﻨﺎﻥ‪ ،‬ﺳــﻌﻰ ﻛﺮﺩﻧــﺪ‬ ‫ﺟﻮﺍﻧــﺎﻥ ﻣﺆﻣــﻦ ﺭﺍ ﺍﺯ‬ ‫ﭘﺎﻳﺒﻨﺪﻯﻫــﺎﻯ ﻣﺘﻌﺼﺒﺎﻧﻪ ﺑﻪ‬ ‫ﺍﻳﻤﺎﻥ ﻣﻨﺼﺮﻑ ﻛﻨﻨﺪ‪.‬‬

‫ﻧﻴﺴــﺖ‪ .‬ﺷــﻤﺎ ﺩﻳﺪﻩﺍﻳﺪ ﻣﺠﺎﻣﻊ ﺟﻬﺎﻧﻰ ﭼــﻪ ﻣﻰﻛﻨﻨﺪ! ﺩﻳﺪﻳﺪ ﺷــﻮﺭﺍﻯ ﺍﻣﻨﻴﺖ ﻭ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺑﺎ‬ ‫»ﺑﻮﺳــﻨﻰ ﻭ ﻫﺮﺯﮔﻮﻭﻳــﻦ«‪ 91‬ﭼﻪ ﻛﺮﺩﻧﺪ‪ .‬ﺩﻳﺪﻳﺪ ﺳــﺎﺯﻣﺎﻥ »ﺍﻳﻜﺎﺋﻮ«‪ 92‬ﺩﺭ ﻗﻀﻴــﺔ ﻫﻮﺍﭘﻴﻤﺎﻯ ﻣﺎ ـﻛﻪ‬ ‫ﺁﻣﺮﻳﻜﺎ ﺁﻥ ﺭﺍ ﺳــﺎﻗﻂ ﻛﺮﺩـ ﭼﻪ ﻛﺮﺩ‪ .‬ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﺧﻮﺩﺷــﺎﻥ ﮔﺰﺍﺭﺵ ﺩﺍﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ ﮔﺰﺍﺭﺵ ﺍﻳﻜﺎﺋﻮ‬ ‫ﺑﺎ ﻫﻤﻜﺎﺭﻯ ﺍﺭﺗﺶ ﺁﻣﺮﻳﻜﺎ ﺗﻬﻴﻪ ﺷﺪ‪ .‬ﺧﺐ ﺍﻳﻜﺎﺋﻮ ﻣﺜ ً‬ ‫ﻼ ﻳﻚ ﺳﺎﺯﻣﺎﻥ ﺑﻰﻃﺮﻑ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﺍﺳﺖ‪ .‬ﺍﮔﺮ‬ ‫ﺁﻥﺭﻭﺯ ﻣﺎ ﻣﻰﮔﻔﺘﻴﻢ ﺍﻳﻜﺎﺋﻮ ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﺭﺍ ﻣﻐﺮﺿﺎﻧﻪ ﻧﻮﺷــﺘﻪ ﺍﺳﺖ‪ ،‬ﻳﻚ ﻋﺪﻩ ﻣﻰﮔﻔﺘﻨﺪ ﺷﻤﺎ ﺧﻴﻠﻰ‬ ‫ﺑﺪﺑﻴﻦ ﻫﺴﺘﻴﺪ‪ ،‬ﺷﻤﺎ ﻫﻢ ﺩﻳﮕﺮ ﺷﻮﺭﺵ ﺭﺍ ﺩﺭ ﺁﻭﺭﺩﻩﺍﻳﺪ‪ ،‬ﺍﻳﻜﺎﺋﻮ ﻳﻚ ﺳﺎﺯﻣﺎﻥ ﺑﻰﻃﺮﻑ ﺍﺳﺖ؛ ﺑﻪ ﺁﻣﺮﻳﻜﺎ‬ ‫ﻭ ﺷــﻤﺎ ﭼﻪﻛﺎﺭ ﺩﺍﺭﺩ‪ .‬ﺑﻔﺮﻣﺎﻳﻴﺪ! ﺣﺎﻻ ﺳﻪ‪ ،‬ﭼﻬﺎﺭ ﺳﺎﻝ ﮔﺬﺷــﺘﻪ‪ ،‬ﺧﻮﺩ ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﺍﻋﺘﺮﺍﻑ ﻛﺮﺩﻧﺪ ﻭ‬ ‫ﮔﻔﺘﻨﺪ ﻛﻪ ﮔﺰﺍﺭﺵ ﺳــﺎﺯﻣﺎﻥ ﺍﻳﻜﺎﺋﻮ ﺭﺍ ﺍﺭﺗﺶ ﺁﻣﺮﻳﻜﺎ ﺗﻨﻈﻴﻢ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺧﻼﺻﻪ ﺍﻳﻨﻜﻪ ﺁﻣﺮﻳﻜﺎ ﺩﺭ‬ ‫ﺍﻧﺪﺍﺧﺘﻦ ﺍﻳﺮﺑﺎﺱ ﺍﻳﺮﺍﻧﻰ ﻣﻘﺼﺮ ﻧﻴﺴــﺖ! ﻣﺠﺎﻣﻊ ﺟﻬﺎﻧﻰ ﺍﻳﻦﮔﻮﻧﻪﺍﻧﺪ‪ .‬ﻳﻜﻰ ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﺳــﺎﺯﻣﺎﻥﻫﺎ‬ ‫ﺍﺳﻤﺶ »ﻋﻔﻮ ﺑﻴﻦﺍﻟﻤﻠﻞ«‪ 93‬ﺍﺳﺖ‪ .‬ﻋﻠﻰﺍﻟﻈﺎﻫﺮ ﻫﻢ‪ ،‬ﻫﻴﭻ ﺍﻧﮕﻴﺰﺓ ﺳﻴﺎﺳﻰﺍﻯ ـﻣﺜ ً‬ ‫ﻼ ﺿﺪ ّﻳﺘﻰ ﺑﺎ ﻓﻼﻥ‬ ‫ﻭ ﻓﻼﻥـ ﻧﺪﺍﺭﺩ‪ .‬ﺣﺎﻻ ﻋﻔﻮ ﺑﻴﻦﺍﻟﻤﻠﻞ ﺭﺍ ﺧﻔﻘﺎﻥ ﮔﺮﻓﺘﻪ ﺍﺳﺖ! ﺩﺭ ﺑﻮﺳﻨﻰ ﻭ ﻫﺮﺯﮔﻮﻭﻳﻦ ﭼﻨﺪﻳﻦ ﻫﺰﺍﺭ‬ ‫ﻣﺴــﻠﻤﺎﻥ ﺭﺍ ﻣﻰﻛﺸــﻨﺪ ﻭ ﻣﺜﻞ ﺑﺮگ ﺧﺰﺍﻥ ﺭﻭﻯ ﺯﻣﻴﻦ ﻣﻰﺭﻳﺰﻧﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﺍﺻ ً‬ ‫ﻼ ﭘﻴﺪﺍﻳﺸﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﺍﻣﺎ‬ ‫ﻭﻗﺘﻰ ﻣﺎ ﻳﻚ ﺟﺎﺳــﻮﺱ ﺧﺒﻴﺚ ﻭ ﻳﻚ ﺧﺒﺮﭼﻴﻦ ﺑﺪﺟﻨﺲ ﺭﺍ ﻣﻰﮔﻴﺮﻳﻢ ﻭ ﺣﻜﻢ ﺍﻋﺪﺍﻡ ـﻛﻪ ﺑﺴــﻴﺎﺭ‬ ‫ﻛﻤﺘﺮ ﻭ ﻛﻮﭼﻚﺗﺮ ﺍﺯ ﺟﻨﺎﻳﺎﺕ ﺍﻭ ﺑﻪ ﺍﻳﻦ ﻣﻠﺖ ﺍﺳــﺖـ ﺑﺮﺍﻳﺶ ﺻﺎﺩﺭ ﻣﻰﺷﻮﺩ‪ ،‬ﻋﻔﻮ ﺑﻴﻦﺍﻟﻤﻠﻞ ﺩﻧﻴﺎ ﺭﺍ‬ ‫ﺭﻭﻯ ﺳﺮﺵ ﻣﻰﮔﺬﺍﺭﺩ ﻛﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﭼﻨﻴﻦ ﻭ ﭼﻨﺎﻥ ﻛﺮﺩﻧﺪ! ﺍﻳﻨﻬﺎ ﺑﻰﻃﺮﻓﻨﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﻏﻴﺮﺳﻴﺎﺳﻰﺍﻧﺪ؟!‬ ‫ﻋﻴﻦ ﻫﻤﻴﻦ ﻗﻀﻴﻪ ﺭﺍ ﺍﻳﻦ ﻣﺠﺎﻣﻊ ﻫﻨﺮﻯ ﺟﻬﺎﻧﻰ‪ ،‬ﺑﺎ ﻓﻴﻠﻢﻫﺎﻯ ﻣﺎ‪ ،‬ﺑﺎ ﻧﻤﺎﻳﺸﻨﺎﻣﻪﻫﺎﻯ ﻣﺎ‪ ،‬ﺑﺎ ﻛﺎﺭﻫﺎﻯ‬ ‫ﻭﻳﮋﻩ ﻛﻮﺩﻙ ﻣﺎ ﻭ ﻣﻮﺍﺭﺩ ﺩﻳﮕﺮ ﺩﺍﺭﻧﺪ‪ .‬ﭼﻄﻮﺭ ﻛﺴــﻰ ﻣﻰﺗﻮﺍﻧﺪ ﭼﺸﻤﺶ ﺭﺍ ﺭﻭﻯ ﻫﻢ ﺑﮕﺬﺍﺭﺩ ﻭ ﺑﮕﻮﻳﺪ‬ ‫ﺍﻳﻦﻫﺎ ﻏﻴﺮﺳﻴﺎﺳﻰﺍﻧﺪ‪ .‬ﭼﺮﺍ ﺩﺭ ﻫﻤﺔ ﺍﻳﻦ ﻣﻮﺍﺭﺩﻯ ﻛﻪ ﺍﻳﻨﻬﺎ ﺟﺎﻳﺰﻩ ﺩﺍﺩﻧﺪ‪ ،‬ﻳﻚ ﻣﻮﺭﺩ ﺍﺛﺮ ﺍﻧﻘﻼﺑﻰ ﻭﺟﻮﺩ‬ ‫ﻧﺪﺍﺭﺩ؟! ﻣﺎ ﻓﻴﻠﻢ ﺍﻧﻘﻼﺑﻰ ﻧﺪﺍﺭﻳﻢ؟! ﻣﺎ ﺷﻌﺮ ﺍﻧﻘﻼﺑﻰ ﻧﺪﺍﺭﻳﻢ؟! ﻣﺎ ﻧﻤﺎﻳﺸﻨﺎﻣﺔ ﺍﻧﻘﻼﺑﻰ ﻧﺪﺍﺭﻳﻢ؟! ﺍﻳﻦ ﻫﻤﻪ‬ ‫ﻓﺮﺁﻭﺭﺩﻩﻫﺎﻯ ﺍﻧﻘﻼﺑﻰ ﻛﻪ ﺟﻮﺍﻧﺎﻥ ﻣﺎ ﺩﺭﺳــﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﻫﻴﭻﻛﺪﺍﻡ ﺍﺭﺯﺵ ﻫﻨﺮﻯ ﻧﺪﺍﺭﺩ؟! ﺑﻨﺪﻩ ﺍﺣﺘﻤﺎﻝ‬ ‫ﻣﻰﺩﻫﻢ ﺍﮔﺮ ﺭﻭﻳﺸــﺎﻥ ﺑﺸﻮﺩ‪ ،‬ﺟﺎﻳﺰﺓ ﻧﻮﺑﻞ ﺭﺍ ﻫﻢ ﺣﺎﺿﺮﻧﺪ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﻫﻤﻴﻦ ﻋﻨﺎﺻﺮ ﺿﺪﺍﺳﻼﻣﻰ ﻭ‬ ‫ﺿﺪﺍﻧﻘﻼﺑﻰ ﺑﺪﻫﻨﺪ؛ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺩﻧﻴﺎ ﺑﺰﺭگ ﻛﻨﻨﺪ؛ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻋﻨﺎﺻﺮ ﺍﻧﻘﻼﺑﻰ ﺭﺍ ﻣﻨﺰﻭﻯ‬ ‫ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﻧﻴﺴﺖ؟!‬ ‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﻣﺜﻞ ﺧﻮﺩ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺍﻗﺪﺍﻡ ﺁﺭﺍﻡ ﻭ ﺑﻰ ﺳــﺮ ﻭ ﺻﺪﺍﻳﻰ ﺍﺳــﺖ‪ .‬ﻳﻜﻰ ﺍﺯ ﺭﺍﻩﻫﺎﻯ‬ ‫ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺍﻳﻦ ﺑﻮﺩﻩ ﺍﺳــﺖ ﻛﻪ ﺳــﻌﻰ ﻛﻨﻨﺪ ﺟﻮﺍﻧﺎﻥ ﻣﺆﻣﻦ ﺭﺍ ﺍﺯ ﭘﺎﻳﺒﻨﺪﻱﻫﺎﻯ ﻣﺘﻌﺼﺒﺎﻧﺔ ﺑﻪ‬ ‫ﺍﻳﻤــﺎﻥ‪ ،‬ﻛﻪ ﻫﻤﺎﻥ ﻋﻮﺍﻣﻠﻰ ﺍﺳــﺖ ﻛﻪ ﻳﻚ ﺗﻤﺪﻥ ﺭﺍ ﻧﮕﻪ ﻣــﻰﺩﺍﺭﺩ‪ ،‬ﻣﻨﺼﺮﻑ ﻛﻨﻨﺪ‪ .‬ﻫﻤﺎﻥ ﻛﺎﺭﻯ ﺭﺍ‬ ‫ﻛﻪ ﺩﺭ ﺍﻧﺪﻟﺲ‪ ،‬ﺩﺭ ﻗﺮﻥﻫﺎﻯ ﮔﺬﺷــﺘﻪ ﻛﺮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺩﺭ ﻋﺎﻟﻢ ﺑﻪ ﻓﺴــﺎﺩ ﻭ ﺷــﻬﻮﺕﺭﺍﻧﻰ ﻭ‬ ‫ﻣﻲﮔﺴــﺎﺭﻯ ﻭ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻣﺸــﻐﻮﻝ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻛﺎﺭ ﺣﺎﻻ ﻫﻢ ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ‪ .‬ﻣﻦ ﺑﺎﺭﻫﺎ ﮔﻔﺘﻪﺍﻡ؛‬ ‫ﻋــﺪﻩﺍﻯ ﻭﻗﺘﻰ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻨﺪ ﻭ ﺯﻧﺎﻧﻰ ﺭﺍ ﻣﻰﺑﻴﻨﻨﺪ ﻛﻪ ﺣﺠﺎﺑﺸــﺎﻥ ﻗﺪﺭﻯ ﻧﺎﺟﻮﺭ ﺍﺳــﺖ‪،‬‬ ‫ﺩﻟﺸــﺎﻥ ﺧﻮﻥ ﻣﻰﺷــﻮﺩ‪ .‬ﺑﻠﻪ‪ ،‬ﺍﻳﻦ ﻛﺎﺭ ﺑﺪﻯ ﺍﺳــﺖ‪ .‬ﺍﻣﺎ ﻛﺎﺭ ﺑ ِﺪ ﺍﺻﻠﻰ‪ ،‬ﺍﻳﻦ ﻧﻴﺴﺖ‪ .‬ﻛﺎﺭ ﺑﺪ ﺍﺻﻠﻰ ﺁﻥ‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ ‪121‬‬

‫ﺍﺳــﺖ ﻛﻪ ﺷــﻤﺎ ﺩﺭ ﻛﻮﭼﻪ ﻭ ﺧﻴﺎﺑﺎﻥ ﻧﻤﻰﺑﻴﻨﻴﺪ! ﻛﺴﻰ ﺑﻪ ﻛﺴﻰ ﮔﻔﺖ ﭼﻪﻛﺎﺭ ﻣﻰﻛﻨﻰ؟ ﮔﻔﺖ ُﺩ ُﻫﻞ‬ ‫ﻣﻰﺯﻧــﻢ‪ .‬ﮔﻔﺖ ﭼﺮﺍ ﺻﺪﺍﻯ ﺩﻫﻠــﺖ ﺩﺭ ﻧﻤﻰﺁﻳﺪ؟ ﮔﻔﺖ ﻓﺮﺩﺍ ﺻﺪﺍﻯ ﺩﻫــﻞ ﻣﻦ ﺩﺭ ﻣﻰﺁﻳﺪ! ﺻﺪﺍﻯ‬ ‫ﻓﺮﻭﺭﻳﺨﺘﻦ ﺍﻳﻤﺎﻥ ﻭ ﺍﻋﺘﻘﺎﺩ‪ ،‬ﻧﺎﺷــﻰ ﺍﺯ ﺗﻬﺎﺟﻢ ﭘﻨﻬﺎﻧﻰ ﻭ ﺯﻳﺮﺯﻳﺮﻛﻰ ﺩﺷﻤﻦ ـﺍﮔﺮ ﺷﻤﺎ ﻣﻠﺖ ﻭ ﻋﻨﺎﺻﺮ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺑﻴﺪﺍﺭ ﻧﺒﺎﺷــﻴﺪـ ﺧﺪﺍﻯ ﻧﺨﻮﺍﺳــﺘﻪ ﺁﻥ ﻭﻗﺘﻰ ﺩﺭ ﻣﻰﺁﻳﺪ ﻛﻪ ﺩﻳﮕﺮ ﻗﺎﺑﻞ ﻋﻼﺝ ﻧﻴﺴﺖ‪ .‬ﺟﻮﺍﻥ‬ ‫ﺟﺒﻬﻪﺭﻓﺘــﺔ ﻣــﺎ ﺭﺍ ﺍﮔﺮ ﻣﺤﺎﺻﺮﻩ ﻛﺮﺩﻧﺪ؛ ﺍﮔﺮ ﺍﻭﻝ ﻳﻚ ﻭﻳﺪﺋﻮ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﮔﺬﺍﺷــﺘﻨﺪ ﻭ ﺑﻌﺪ ﺍﻭ ﺭﺍ ﺑﻪ‬ ‫ﺗﻤﺎﺷــﺎﻯ ﻓﻴﻠﻢﻫﺎﻯ‬ ‫ﺟﻨﺴــﻰ ﻭﻗﻴﺢ ﻭﺍﺩﺍﺭ ﻛﺮﺩﻧﺪ؛ ﺷــﻬﻮﺕ ﺍﻭ ﺭﺍ ﺗﺤﺮﻳﻚ ﻛﺮﺩﻧﺪ ﻭ ﺑﻌﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﭼﻨﺪ‬ ‫ِ‬

‫ﻣﺠﻠﺲ ﻛﺸــﺎﻧﺪﻧﺪ‪ ،‬ﭼﻪ ﺧﻮﺍﻫﺪ ﺷﺪ؟! ﻭﻗﺘﻰ ﺗﺸﻜﻴﻼﺗﻰ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺟﻮﺍﻥ ﺭﺍ ﺩﺭ ﺍﻭﺝ ﻧﻴﺮﻭﻯ‬ ‫ﺟﻮﺍﻧﻰ ﻓﺎﺳﺪ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻭ ﺣﺎﻻ ﺩﺷﻤﻦ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﻣﻦ ﺍﺯ ﺷﻬﺮﺳــﺘﺎﻥﻫﺎ ﺧﺒﺮ ﺩﺍﺭﻡ‪ .‬ﺍﺯ ﺷــﻬﺮﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻛﺸﻮﺭ ﺧﺒﺮ ﺩﺍﺭﻡ‪ .‬ﺧﺒﺮﻫﺎﻯ ﺁﻧﭽﻨﺎﻧﻰ ﺭﺍ ﺑﻪ ﻣﺎ‬ ‫ﻣﻰﺩﻫﻨﺪ‪ .‬ﺭﻭﺯ ﻭ ﺷــﺒﻰ ﻧﻴﺴﺖ ﻛﻪ ﻣﺎ‪ ،‬ﺍﺯ ﺍﻳﻦﮔﻮﻧﻪ ﺧﺒﺮﻫﺎ ﻧﺸﻨﻮﻳﻢ‪ .‬ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﭼﻪ ﻛﺴﻰ ﻣﻰﻛﻨﺪ؟‬ ‫ﺩﺷــﻤﻦ‪ .‬ﺟﻮﺍﻥ ﺩﭼﺎﺭ ﺷﻬﻮﺕﺭﺍﻧﻰ ﻣﻰﺷــﻮﺩ ﻭ ﺍﻳﻤﺎﻥ ﺧﻮﺩﺵ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﻣﻰﺩﻫﺪ‪ .‬ﺩﺭ ﺍﻭﺍﻳﻞ ﻛﺎﺭ‪،‬‬ ‫ﺣﺘﻰ ﻫﻤﺎﻥ ﺟﻮﺍﻥ ﮔﺮﻳﻪ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﻪﺗﺪﺭﻳﺞ ﺍﻭ ﺭﺍ ﻫﻤﻴﻦﻃﻮﺭ ﻣﻰﺑﺮﻧﺪ‪ .‬ﺑﭽﻪ ﻣﺪﺭﺳﻪﺍﻱﻫﺎﻯ ﻣﺎ ﺭﺍ‪،‬‬ ‫ﺩﺑﻴﺮﺳــﺘﺎﻧﻲﻫﺎﻯ ﻣﺎ ﺭﺍ‪ ،‬ﺣﺘﻰ ﺑﭽﻪﻫﺎﻯ ﻣﺪﺍﺭﺱ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻣﺎ ﺭﺍ‪ ،‬ﻫﻤﻴﻦﻃﻮﺭ ﻓﺎﺳﺪ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﻓﺮﺍﺩﻯ‬ ‫ﺭﺍ ﭘﻴﺪﺍ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﻭ ﻋﻜﺲﻫﺎﻯ ﻧﺎﺟﻮﺭ ﺑﻪ ﻣﺪﺭﺳــﻪ ﻣﻰﺑﺮﻧﺪ‪ .‬ﻣﻦ ﻣﻰﺧﻮﺍﻫﻢ ﺍﺯ ﺷــﻤﺎ‬ ‫ﺳــﺆﺍﻝ ﻛﻨﻢ‪ ،‬ﺍﮔﺮ ﻣﺪﻳﺮ ﻣﺪﺭﺳﻪﺍﻯ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﻓﺎﺳﺪ ﺷﺪﻥ ﭘﺎﻧﺼﺪ ﻳﺎ ﺷﺸﺼﺪ ﻳﺎ ﻫﺰﺍﺭ ﻧﻮﺟﻮﺍﻧﻰ ﻛﻪ ﺑﻪ‬ ‫ﺩﺳﺖ ﺍﻭ ﺳﭙﺮﺩﻩﺍﻧﺪ‪ ،‬ﺣﺴﺎﺱ ﺑﻮﺩ ﻭ ﮔﻮﺵ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﻭﺳﻴﻠﺔ ﺩﺷﻤﻦ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺩﺍﺧﻞ ﺁﻥ ﻣﺪﺭﺳﻪ‬ ‫ﻫﺮﻭﺋﻴﻦ ﺁﻭﺭﺩﻩ‪ ،‬ﭘﻴﭽﺎﻧﺪ‪ ،‬ﻣﺎ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﻣﺪﻳﺮ ﻣﺪﺭﺳﻪ ﭼﻪ ﺑﮕﻮﻳﻴﻢ؟ ﺑﮕﻮﻳﻴﻢ ﺁﻗﺎ‪ ،‬ﺷﻤﺎ ﺑﺮﺧﻼﻑ ﺁﺯﺍﺩﻯ‬ ‫ﻋﻤﻞ ﻛﺮﺩﻯ؟ ﺍﻳﻦ ﭼﻪ ﺭﻭﺷﻰ ﺍﺳﺖ؟ ﺷﻤﺎ ﺿﺪ ﺁﺯﺍﺩﻯ ﻫﺴﺘﻰ‪ .‬ﺍﻳﻦ ﺣﺮﻑ ﺩﺭﺳﺖ ﺍﺳﺖ؟ ﺍﻳﻦ ﺩﺭﺳﺖ‬ ‫ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﺪﻳﺮ ﻳﻚ ﻣﺪﺭﺳﻪ ﻛﻪ ﻣﻰﮔﻮﻳﺪ ﻫﺰﺍﺭ ﺗﺎ ﺟﻮﺍﻥ ﺭﺍ ﺩﺳﺖ ﻣﻦ ﺳﭙﺮﺩﻩﺍﻧﺪ؛ ﻣﻦ ﻧﻤﻰﺧﻮﺍﻫﻢ‬ ‫ﻓﺮﺩﺍ ﺍﻳﻨﻬﺎ ﺭﺍ ﻫﺮﻭﺋﻴﻨﻰ ﺗﺤﻮﻳﻞ ﻣﺎﺩﺭﺍﻥ ﻭ ﭘﺪﺭﺍﻧﺸــﺎﻥ ﺑﺪﻫﻢ‪ ،‬ﺑﮕﻮﻳﻨﺪ ﻧﻪﺧﻴﺮ! ﺷــﻤﺎ ﺑﺎﻳﺪ ﺍﺟﺎﺯﻩ ﺑﺪﻫﻰ‬ ‫ﻣﻀﺮﺍﺕ ﻫﺮﻭﺋﻴﻦ ﺣﺮﻑ ﺑﺰﻥ!‬ ‫ﺧﻮﺩﺷﺎﻥ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ‪ .‬ﻫﺮﻛﺲ ﻧﺨﻮﺍﺳﺖ ﺧﻮﺩﺵ ﻧﻜﺸﺪ؛ ﺗﻮ ﺑﺮﻭ ﺩﺭ ّ‬ ‫ﺍﻳﻦ ﻳﻚ ﺑﺨﺸــﻰ ﺍﺯ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺍﺳﺖ‪ .‬ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺭﺍ ﻣﺘﻬﻢ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺍﻳﻦ ﻣﺮﺍﻡ‪ ،‬ﻧﻈﺎﻣﻰ‬ ‫ﺍﺳﺖ ﻭ ﺁﺯﺍﺩﻯ ﻧﻤﻰﺩﻫﺪ‪ .‬ﭼﻄﻮﺭ ﻣﺎ ﺁﺯﺍﺩﻯ ﻧﻤﻰﺩﻫﻴﻢ!؟‬ ‫ﺩﺭ ﻣﻘﺎﺑــﻞ ﺗﻬﺎﺟﻢ‪ ،‬ﻋﻨﺎﺻﺮ ﻣﺆﻣﻦ ﺧﻮﺩﻯ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﺎﻳﺴــﺘﻨﺪ‪ .‬ﻋﻨﺎﺻــﺮ ﻣﺆﻣﻦ ﺧﻮﺩﻯ ﺭﺍ‪ ،‬ﻫﺮﺟﺎ ﻛﻪ‬ ‫ﻫﺴﺘﻨﺪ‪ ،‬ﮔﺮﺍﻣﻰ ﺑﺪﺍﺭﻳﺪ‪ .‬ﺣﺮﻑ ﻣﻦ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﻣﻦ ﺑﻪ ﻣﺴﺆﻭﻟﻴﻦ ﻓﺮﻫﻨﮕﻰ ﻛﺸﻮﺭ‪ ،‬ﺍﺯ ﻭﺯﺍﺭﺕ ﺁﻣﻮﺯﺵ‬ ‫ﻭ ﭘﺮﻭﺭﺵ ﺗﺎ ﻭﺯﺍﺭﺕ ﺍﺭﺷــﺎﺩ ﺍﺳــﻼﻣﻰ‪ ،‬ﺗﺎ ﺳﺎﺯﻣﺎﻥ ﺗﺒﻠﻴﻐﺎﺕ ﺍﺳﻼﻣﻰ‪ ،‬ﺗﺎ ﺑﻘﻴﺔ ﻣﺆﺳﺴﺎﺕ ﻭ ﺑﻨﮕﺎﻩﻫﺎﻯ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻛﺸــﻮﺭ ﻋﺮﺽ ﻣﻰﻛﻨﻢ‪ ،‬ﺑــﻪ ﻋﻨﺎﺻﺮ ﺧﻮﺩﻯ ﺗﻜﻴﻪ ﻛﻨﻴﺪ‪ .‬ﻣﻨﻈﻮﺭ ﻣﻦ ﺍﻳﻦ ﻧﻴﺴــﺖ ﻛﻪ ﺍﮔﺮ‬ ‫ﻛﺴــﻰ‪ ،‬ﺟﻮﺍﻥ ﺍﻧﻘﻼﺑﻰ ﻧﻴﺴﺖ‪ ،‬ﺩﺳــﺘﺶ ﺭﺍ ﺑﮕﻴﺮﻳﺪ ﺑﮕﺬﺍﺭﻳﺪﺵ ﺑﻴﺮﻭﻥ؛ ﻧﻪ‪ .‬ﭼﻪ ﻛﺴﻰ ﭼﻨﻴﻦ ﭼﻴﺰﻯ‬ ‫ﺭﺍ ﻣﻰﮔﻮﻳﺪ؟ ﺍﺻ ً‬ ‫ﻼ ﻣﻨﻄﻖ ﺍﺳﻼﻡ ﻛﻪ ﺍﻳﻦ ﻧﻴﺴﺖ؛ ﻣﻨﻄﻖ ﺍﻧﻘﻼﺏ ﻛﻪ ﺍﻳﻦ ﻧﻴﺴﺖ‪ .‬ﻣﻴﺪﺍﻥ ﺑﺪﻫﻴﺪ‪ ،‬ﺑﻪ‬ ‫ﻫﻤﻪ ﻣﻴﺪﺍﻥ ﺑﺪﻫﻴﺪ‪ .‬ﻫﺮﻛﺲ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻠﺖ ﻛﺎﺭ ﻛﻨﺪ‪ ،‬ﻛﺎﺭ ﻛﻨﺪ‪ .‬ﻣﻦ ﻣﻰﮔﻮﻳﻢ ﺍﺟﺎﺯﺓ‬

‫ﺩﺷــﻤﻨﺎﻥ‪ ،‬ﺗﺸــﻜﻴﻼﺗﻰ ﺭﺍ‬ ‫ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺟﻮﺍﻥ ﺭﺍ ﺩﺭ‬ ‫ﺍﻭﺝ ﻧﻴﺮﻭﻯ ﺟﻮﺍﻧﻰ ﻓﺎﺳﺪ ﻛﻨﻨﺪ‪.‬‬

‫ﺩﺷــﻤﻨﺎﻥ‪ ،‬ﻧﻈﺎﻡ ﺍﺳــﻼﻣﻰ‬ ‫ﺭﺍ ﻣﺘﻬــﻢ ﻣﻰﻛﻨﻨــﺪ ﻛــﻪ‬ ‫ﻣﺮﺍﻡ ﻧﻈﺎﻣــﻰ ﺩﺍﺭﺩ ﻭ ﺁﺯﺍﺩﻯ‬ ‫ﻧﻤﻰﺩﻫﺪ‪.‬‬

‫ﺩﺭ ﻣﻘﺎﺑــﻞ ﺗﻬﺎﺟــﻢ‪ ،‬ﻋﻨﺎﺻﺮ‬ ‫ﻣﺆﻣــﻦ ﺧــﻮﺩﻯ ﻣﻰﺗﻮﺍﻧﻨﺪ‬ ‫ﺑﺎﻳﺴﺘﻨﺪ؛ ﺍﺟﺎﺯﺓ ﻣﻨﺰﻭﻯ ﺷﺪﻥ‬ ‫ﻋﻨﺎﺻﺮ ﺧﻮﺩﻯ ﺭﺍ ﻧﺪﻫﻴﺪ‪.‬‬


‫‪ 122‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻣﻨﺰﻭﻯ ﺷﺪﻥ ﻋﻨﺎﺻﺮ ﺧﻮﺩﻯ ﺭﺍ ﻧﺪﻫﻴﺪ‪.‬‬ ‫ﺍﮔﺮ ﺭﻭﺯﻯ ﺩﺷــﻤﻨﻰ ﺑﻪ ﻛﺸــﻮﺭﻯ ﺣﻤﻠﺔ ﻧﻈﺎﻣﻰ ﻛﻨﺪ‪ ،‬ﭼﻪ ﻛﺴــﻰ ﺩﺭ ﻣﻘﺎﺑﻠﺶ ﻣﻰﺍﻳﺴﺘﺪ؟ ﻛﺴﻰﻛﻪ‬ ‫ﺍﺯ ﻫﻤﻪ ﺑﻪ ﺳــﺮﺯﻣﻴﻦ ﺧﻮﺩ ﻋﻼﻗﻤﻨﺪﺗﺮ ﺍﺳــﺖ‪ ،‬ﺑﻪ ﻣﻠﺖ ﺧﻮﺩ ﻋﻼﻗﻤﻨﺪﺗﺮ ﺍﺳــﺖ‪ ،‬ﺑﻪ ﺯﺧﺎﺭﻑ ﺩﻧﻴﻮﻯ‬ ‫ﺑﻰﻋﻼﻗﻪﺗﺮ ﺍﺳﺖ‪ ،‬ﺍﺣﺴﺎﺱ ﻣﺴﺆﻭﻟﻴﺖ ﺑﻴﺸﺘﺮﻯ ﻣﻰﻛﻨﺪ ﻭ ﻣﺘﻌﻬﺪﺗﺮ ﺍﺳﺖ‪ .‬ﭼﻨﻴﻦ ﻛﺴﻰ ﻣﻰﺭﻭﺩ ﺩﻓﺎﻉ‬

‫ﻛﺴــﻰ ﺍﺯ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﻰ‬ ‫ﺩﻓﺎﻉ ﻣﻰﻛﻨــﺪ ﻛﻪ ﺩﻟﺶ ﺩﺭ‬ ‫ﻫﻮﺍﻯ ﺍﺳﻼﻡ ﺑﺘﭙﺪ‪.‬‬ ‫ﻋﺪﻩﺍﻯ ﻛــﻪ ﺩﻳــﻦ ﻧﺪﺍﺭﻧﺪ‪،‬‬ ‫ﻣﻴﻬﻦﺩﻭﺳﺘﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ‪.‬‬

‫ﻣﻰﻛﻨﺪ‪ .‬ﺷﻤﺎ ﺩﻳﺪﻳﺪ ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺟﻨﮓ‪ ،‬ﭼﻪ ﻛﺴﺎﻧﻰ ﺭﻓﺘﻨﺪ ﺩﻓﺎﻉ ﻛﺮﺩﻧﺪ‪ .‬ﻋﻤﺪﺓ ﻣﻴﺪﺍﻥ ﻣﺎ ﺭﺍ ﺑﺴﻴﺞ‬ ‫ﺍﻧﻘﻼﺑﻰ ﻋﻼﻗﻤﻨﺪ ﺑﻪ ﺳﺮﻧﻮﺷــﺖ ﻣﻴﻬﻦ‪ ،‬ﻋﻼﻗﻤﻨﺪ‬ ‫ﭘﺮ ﻛﺮﺩ‪ .‬ﺑﺴــﻴﺞ ﻳﻌﻨﻰ ﻫﻤﻴﻦ؛ ﻳﻌﻨﻰ ﻋﻨﺼﺮ ﻣﺆﻣﻦ‬ ‫ِ‬ ‫ﺑﻪ ﺳﺮﻧﻮﺷﺖ ﻛﺸﻮﺭ ﻭ ﻳﻚ ﻓﺮﺩ ﻓﺪﺍﻛﺎﺭ‪ .‬ﺭﻓﺖ ﻭﺳﻂ ﻣﻴﺪﺍﻥ ﻭ ﺑﺎ ﻓﺪﺍﻛﺎﺭﻯ ﺩﺷﻤﻦ ﺭﺍ ﺑﻪ ﺯﺍﻧﻮ ﺩﺭﺁﻭﺭﺩ‪.‬‬ ‫ﺩﺭ ﺯﻣﻴﻨﺔ ﻓﺮﻫﻨﮕﻰ ﻧﻴﺰ ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳــﺖ‪ .‬ﺁﻥ ﻋﻨﺼﺮﻯ ﻛﻪ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺩﺳﺘﮕﺎﻩ ﺷﺎﻫﻨﺸﺎﻫﻰ ﺍﺳﺖ ﻭ‬ ‫ﺩﻟــﺶ ﺑﻪ ﻳﺎﺩ ﺁﻥﺭﻭﺯﻫﺎ ﻣﻰﺗﭙﺪ‪ ،‬ﻧﻤﻰﺁﻳﺪ ﺍﺯ ﻧﻈﺎﻡ ﻭ ﻓﺮﻫﻨﮓ ﺍﺳــﻼﻣﻰ ﺩﻓﺎﻉ ﻛﻨﺪ‪ .‬ﭼﺮﺍ ﻣﺎ ﺑﺎﻳﺪ ﻏﺎﻓﻞ‬ ‫ﺑﺎﺷــﻴﻢ؟! ﻛﺴــﻰ ﺍﺯ ﻓﺮﻫﻨﮓ ﺍﺳــﻼﻣﻰ ﻭ ﺣﻴﺜﻴﺖ ﻭ ﻣﻮﺟﻮﺩﻳﺖ ﺍﻳﻦ ﻣﻠﺖ ﺩﻓﺎﻉ ﻣﻰﻛﻨﺪ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﺗﻬﺎﺟﻢ ﺩﺷﻤﻦ ﻣﻰﺍﻳﺴﺘﺪ ﻛﻪ ﺩﻟﺶ ﺩﺭ ﻫﻮﺍﻯ ﺍﺳﻼﻡ ﺑﺘﭙﺪ ﻭ ﺍﺳﻼﻡ ﻭ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﻭﺳﺖ ﺑﺪﺍﺭﺩ‪ .‬ﻋﺪﻩﺍﻯ‬ ‫ﻛﻪ ﺩﻳﻦ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻣﻴﻬﻦﺩﻭﺳــﺘﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ؛ ﺍﻳﺮﺍﻥ ﺭﺍ ﻫﻢ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻛﺴــﻰﻛﻪ ﺳــﻠﻄﺔ ﺁﻣﺮﻳﻜﺎ ﺭﺍ‬ ‫ﺑﺮﺍﻯ ﺍﻳﺮﺍﻥ ﺑﭙﺴــﻨﺪﺩ ﻭ ﺗﺸﻮﻳﻖ ﻛﻨﺪ‪ ،‬ﻣﻴﻬﻦﺩﻭﺳﺖ ﻧﻴﺴــﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺑﺎ ﺍﻳﻦ ﻗﻠﻢ ﺯﻫﺮﺁﮔﻴﻨﺸﺎﻥ ﻣﻰﺁﻳﻨﺪ‬ ‫ﺩﺭ ﻣﻘﺎﺑــﻞ ﺗﻬﺎﺟــﻢ ﺩﺷــﻤﻦ‪ ،‬ﺍﺯ ﻓﺮﻫﻨﮓ ﻣﻠﻰ ﻭ ﺍﺳــﻼﻣﻰ ﻭ ﺍﻳﺮﺍﻧﻰ ﺩﻓﺎﻉ ﻛﻨﻨﺪ؟! ﻣﻌﻠﻮﻡ ﺍﺳــﺖ ﻛﻪ‬ ‫ﻧﻤﻰﻛﻨﻨﺪ‪ .‬ﻣﻌﻠﻮﻡ ﺍﺳــﺖ ﻛﻪ ﺍﻳﻦ ﺳــﺘﻮﻥ ﭘﻨﺠﻢ ﺩﺷﻤﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺑﺮﺍﻯ ﺩﺷﻤﻦ ﻛﺎﺭ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺯ‬ ‫ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﺪ ﻛﻪ ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﺑﺮﮔﺮﺩﻧﺪ‪ .‬ﺍﺯ ﺧﺪﺍ ﻣﻰﺧﻮﺍﻫﺪ ﻛﻪ ﻧﻈﺎﻡ ﻭﺍﺑﺴــﺘﺔ ﺑﻪ ﺁﻣﺮﻳﻜﺎ ﻭ ﺍﺳﺘﻜﺒﺎﺭ‬ ‫ﻭ ﮔﺮﺩﻥﻛﻠﻔﺖﻫــﺎ ﺑﺮﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺑﺮﺍﻯ ﻧﻈﺎﻡ ﺍﺳــﻼﻣﻰ ﻛﺎﺭ ﺧﻮﺍﻫﺪ ﻛﺮﺩ؟ ﺗﻼﺵ ﺧﻮﺍﻫﺪ ﻛﺮﺩ؟ ﻣﻌﻠﻮﻡ‬ ‫ﺍﺳﺖ ﻛﻪ ﻧﻪ! ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﻭﺷﻨﻰ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﻛﻪ ﺩﺭ ﺻﺪﺍ ﻭ ﺳﻴﻤﺎ ﻣﺴﺆﻭﻝ ﺍﻣﻮﺭ ﻫﺴﺘﻴﺪ ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ‬ ‫ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺎﺷــﻴﺪ‪ .‬ﺷﻤﺎ ﻛﻪ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﻣﺴــﺆﻭﻝ ﺍﻣﻮﺭ ﻫﺴﺘﻴﺪ‪ ،‬ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﺎﺷﻴﺪ‪.‬‬ ‫ﺷــﻤﺎ ﻛﻪ ﺩﺭ ﺳــﺎﺯﻣﺎﻥ ﺗﺒﻠﻴﻐﺎﺕ ﻳﺎ ﺩﺭ ﻭﺯﺍﺭﺕ ﺍﺭﺷﺎﺩ‪ ،‬ﻳﺎ ﺩﺭ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ‪ ،‬ﻳﺎ ﺩﺭ ﺁﻣﻮﺯﺵﻋﺎﻟﻰ ﻭ‬ ‫ﻳﺎ ﺩﺭ ﻣﺆﺳﺴﺎﺕ ﻓﺮﻫﻨﮕﻰ ﮔﻮﻧﺎﮔﻮﻥ ﻣﺴﺆﻭﻝ ﺍﻣﻮﺭ ﻫﺴﺘﻴﺪ‪ ،‬ﺑﺎﻳﺪ ﻣﺮﺍﻗﺐ ﺍﻳﻦ ﻗﻀﻴﻪ ﺑﺎﺷﻴﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻫﻤﻪ‬ ‫ٌ‬ ‫ﺴﺌﻮﻝ َﻋﻦ َﺭﻋﻴﱠﺘِﻪ«* ﻫﻤﻪ‬ ‫ﺭﺍﻉ ﻭ ُﻛ ﱡﻠ ُﻜﻢ َﻣ‬ ‫ﻣﺴــﺆﻭﻟﻨﺪ‪ .‬ﻣﻨﻈﻮﺭﻡ ﺍﺯ ﻣﺴﺆﻭﻝ‪ ،‬ﺭﺋﻴﺲ ﻧﻴﺴــﺖ‪ُ » .‬ﻛ ﱡﻠ ُﻜﻢ ٍ‬ ‫ﻣﺴﺆﻭﻟﻨﺪ‪ .‬ﻣﺮﺍﻗﺐ ﺍﻳﻦ ﻣﻌﻨﺎ ﺑﺎﺷﻴﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﻠﺖ‪ ،‬ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺣﻴﺜﻴﺘﺶ ﻭ ﻛﻴﺎﻥ ﺣﻘﻴﻘﻰ ﻭ ﺍﻧﺴﺎﻧﻰ ﻭ ﺍﺳﻼﻣﻰ ﻭ ﺍﻧﻘﻼﺑﻰ ﻭ ﻓﺮﻫﻨﮓ ﻣﻠﻰﺍﺵ‬ ‫ﺣﻔﻆ ﺷــﻮﺩ‪ ،‬ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻣﺠﺎﻫﺪﺕ ﻭ ﻣﻘﺎﻭﻣﺖ ﻭ ﺍﻳﺴﺘﺎﺩﮔﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﻬﺎﺟﻢ ﺩﺷﻤﻦ ﻭ ﺗﻬﺎﺟﻢﻛﺮﺩﻥ‬ ‫ﺑﻪ ﻧﻘﺎﻁ ﺿﻌﻒ ﺩﺷــﻤﻦ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺭﺍ ﺧﻮﺩﻱﻫﺎ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﻜﻨﻨﺪ‪ .‬ﻣﻦ ﺣﺮﻓﻢ ﻓﻘﻂ ﻫﻤﻴﻦ ﺍﺳــﺖ‪ .‬ﻣﻦ‬ ‫ﺟﻮﺍﻥ ﻣﺆﻣﻦ ﺗﻜﻴﻪ‬ ‫ﻣﻰﮔﻮﻳﻢ ﺍﮔﺮ ﻣﻰﺧﻮﺍﻫﻴﺪ ﻫﻨﺮ ﺍﻳﻦ ﻛﺸــﻮﺭ ﺭﺷــﺪ ﻭ ﺍﻋﺘﻼ ﭘﻴﺪﺍ ﻛﻨﺪ‪ ،‬ﺑﻪ ﻫﻨﺮﻣﻨﺪ ِ‬ ‫ﻛﻨﻴﺪ‪ .‬ﺍﻭ ﻣﻰﺗﻮﺍﻧﺪ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﺍﺯ ﺍﻧﻘﻼﺏ ﻭ ﺍﺯ ﺍﻳﻦ ﻛﺸﻮﺭ ﺩﻓﺎﻉ ﻛﻨﺪ‪.‬‬ ‫‪71/5/21‬‬ ‫ﺍﻳﻨﻜـﻪ ﺷـﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﺑﻨﺪﻩ ﻣﺴـﺄﻟﺔ ﺗﻬﺎﺟـﻢ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﻣﻄـﺮﺡ ﻛﺮﺩﻡ ﻭ ﮔﻔﺘـﻢ؛ ﺭﻭﻯ ﺁﻥ ﺍﺻﺮﺍﺭ‬ ‫* ﺑﺤﺎﺭﺍﻻﻧﻮﺍﺭ‪ /‬ﺝ‪ /72‬ﺹ‪» :38‬ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻫﻤﻪ ﺷﻤﺎ ﺳﺮﭘﺮﺳﺖ ﻫﺴﺘﻴﺪ ﻭ ﻫﻤﻪ ﺷﻤﺎ ﺩﺭﺑﺎﺭﻩ ﺯﻳﺮ ﺩﺳﺘﺎﻧﺘﺎﻥ ﺑﺎﺯﺧﻮﺍﺳﺖ ﻣﻰﺷﻮﻳﺪ«‪.‬‬


‫ﺗﻬﺪﻳﺪﺍﺕ ﻭ ﺗﻬﺎﺟﻤﺎﺕ ﺑﻴﺮﻭﻧﻰ ‪123‬‬ ‫ﻭﺭﺯﻳﺪﻡ؛ ﺭﺍﺟﻊ ﺑﻪ ﺁﻥ ﺣﻘﻴﻘﺘﺎً ﻏﺼﻪ ﺧﻮﺭﺩﻡ ﻭ ﺗﻼﺵ ﻛﺮﺩﻡ ﻭ ﺑﺎﺯ ﻫﻢ ﺑﻪ ﻓﻀﻞ ﺍﻟﻬﻰ ﺗﻼﺵ ﻣﻰﻛﻨﻢ؛‬ ‫ﮔﺎﻫﻰ ﺩﺭ ﺭﻳﺰ ﻣﺴﺎﺋﻞ ﻭﺍﺭﺩ ﺷﺪﻡ ﻭ ﺍﮔﺮ ﻛﺴﻰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻪ ﻣﻦ ﺍﺷﻜﺎﻟﻰ ﻛﺮﺩ‪ ،‬ﺩﺭ ﻳﻚ ﺳﺨﻨﺮﺍﻧﻰ‬ ‫ﺑﻪ ﺍﺷﻜﺎﻝ ﺍﻭ ﺟﻮﺍﺏ ﺩﺍﺩﻡ‪ ،‬ﻫﻤﻪ ﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﭼﻨﻴﻦ ﻣﻴﺪﺍﻥ ﻭ ﺻﺤﻨﻪﺍﻯ ﺭﺍ ﺑﻪﻃﻮﺭ ﻭﺍﺿﺢ‬

‫ﺍﮔــﺮ ﻣﻰﺧﻮﺍﻫﻴــﺪ ﻫﻨﺮ ﺍﻳﻦ‬ ‫ﻛﺸــﻮﺭ ﺭﺷــﺪ ﻭ ﺍﻋﺘﻼ ﭘﻴﺪﺍ‬ ‫ﺟﻮﺍﻥ ﻣﺆﻣﻦ‬ ‫ﻛﻨﺪ ﺑﻪ ﻫﻨﺮﻣﻨ ِﺪ ِ‬ ‫ﺗﻜﻴﻪ ﻛﻨﻴﺪ‪.‬‬

‫ﻣﺸـﺎﻫﺪﻩ ﻣﻰﻛﻨﻢ ﻭ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺍﻳﻨﻬﺎ ﭼﻄﻮﺭ ﺑﺎ ﺍﺳـﺘﻔﺎﺩﻩ ﺍﺯ ﻫﻤﺎﻥ ﺗﻮﺍﻧﻰ ﻛﻪ ﺩﺭ ﺧﻮﺩﺷـﺎﻥ ﻫﺴﺖ‪،‬‬

‫ﻧﺴﻞ ﺭﻭﻯﻛﺎﺭ‪ ،‬ﻳﻌﻨﻰ ﺟﻮﺍﻥ‪،‬‬ ‫ﺍﺯ ﺿﻌﻒﻫﺎﻯ ﺟﻤﻬﻮﺭﻯ ﺍﺳـﻼﻣﻰ ﺍﺳـﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻣﻦ ﻣﻰﺩﺍﻧﻢ ﺍﮔﺮ ِ‬

‫ﺭﻭﺷــﻨﻔﻜﺮ‪ ،‬ﺁﮔﺎﻩ‪ ،‬ﺭﻭﺣﺎﻧﻰ ﻭ ﻛﺴﻰﻛﻪ ﺩﺭ ﻓﻀﺎﻯ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺗﻮﺟﻪ ﻛﻨﺪ ﻛﻪ‬ ‫ﺩﺷﻤﻦ ﻣﻰﺧﻮﺍﻫﺪ ﺍﺭﺯﺵﻫﺎﻯ ﻓﻜﺮﻯ ﻭ ﺍﻧﻘﻼﺑﻰ ﺍﻭ ﺭﺍ ﻣﻮﺭﺩ ﺳﺆﺍﻝ ﻭ ﺗﻬﺎﺟﻢ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﻧﺼﻒ ﺑﻴﺸﺘﺮ‬ ‫ﻗﻀﻴﻪ ﺣﻞ ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭﺳــﺖ ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﺩﺷﻤﻦ ﺑﺨﻮﺍﻫﺪ ﺩﺭ ﻣﺮﺯﻫﺎ ﺑﻪ ﻣﺎ ﺣﻤﻠﻪ ﻛﻨﺪ ﻭ ﻣﺮﺯﻫﺎ ﺭﺍ‬ ‫ﺑﺸﻜﻨﺪ‪ .‬ﺑﻪﻣﺠﺮﺩ ﺍﻳﻨﻜﻪ ﻳﻚ ﻧﻴﺮﻭﻯ ﻧﻈﺎﻣﻰ ﻛﺎﺭﺁﻣﺪ ﺧﻮﺏ ﻓﻬﻤﻴﺪ ﺩﺷﻤﻦ ﺩﺍﺭﺩ ﺣﻤﻠﻪ ﻣﻰﻛﻨﺪ‪ ،‬ﺩﻳﮕﺮ‬ ‫ﺧﻴﺎﻝ ﺷﻤﺎ ﺁﺳﻮﺩﻩ ﺍﺳﺖ؛ ﭘﻴﺪﺍﺳﺖ ﺑﻘﻴﺔ ﻛﺎﺭﻫﺎ ﺑﻪ ﺧﻮﺩﻯ ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪.‬‬ ‫‪76/12/18‬‬ ‫ﺣﺮﻛﺖ ﻫﻢ ﻫﻤﻴﺸﻪ ﻧﺒﺎﻳﺪ ﺩﻓﺎﻋﻰ ﺑﺎﺷﺪ‪ .‬ﻣﻦ ﻳﺎﺩﻡ ﻧﻤﻰﺭﻭﺩ ﺍﻭﺍﻳﻞ ﺍﻧﻘﻼﺏ ﻛﻪ ﺳﻌﻰ ﻣﻰﻛﺮﺩﻧﺪ ﺑﻌﻀﻰ‬ ‫ﺍﺯ ﺍﺷﺨﺎﺹ ﺭﺍ ﺑﻪﺧﺼﻮﺹ ﻣﻮﺭﺩ ﺗﻬﺎﺟﻢ ﻭ ﺑﻤﺒﺎﺭﺍﻥ ﺗﺒﻠﻴﻐﺎﺗﻰ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ـﺍﺯ ﺟﻤﻠﻪ ﺁﻗﺎﻯ ﺑﻬﺸﺘﻰ ﺭﺍـ‬ ‫ﻫﻤﺎﻥﻭﻗﺖ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻢ ﺩﺭ ﺳﺨﻨﺮﺍﻧﻰﻫﺎ ﺻﺮﻳﺤ ًﺎ ﺍﺯ ﺁﻗﺎﻯ ﺑﻬﺸﺘﻰ ﺩﻓﺎﻉ ﻛﻨﻢ‪ .‬ﺑﻨﺪﻩ ﭼﻨﺪ ﺳﺨﻨﺮﺍﻧﻰ‬ ‫ﺧﻴﻠﻰ ﻣﻬﻢ ﻭ ﺑﺰﺭگ ﺩﺍﺷﺘﻢ ﻛﻪ ﺑﻪﺧﺼﻮﺹ ﺍﺳﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﺁﻭﺭﺩﻡ ﻭ ﺑﻨﺎ ﻛﺮﺩﻡ ﺭﺍﺟﻊﺑﻪ ﺍﻳﺸﺎﻥ ﺻﺤﺒﺖ‬ ‫ﻛﺮﺩﻥ‪ .‬ﻳﻚ ﺭﻭﺯ ﺩﺭ ﺟﻠﺴــﺔ ﻣﻔﺼﻠﻰ ﭘﺎﺳﺦ ﺑﻪ ﺳﺆﺍﻻﺕ ﻣﻰﺩﺍﺩﻡ ﻭ ﻳﻚ ﻧﻔﺮ ﺭﺍﺟﻊ ﺑﻪ ﻣﻮﺿﻮﻋﺎﺗﻰ ﻛﻪ‬ ‫ﺑﻨﺪﻩ ﺑﻪ ﺁﻧﻬﺎ ﻣﻰﭘﺮﺩﺍﺧﺘﻢ‪ ،‬ﻧﺎﻣﻪﺍﻯ ﻧﻮﺷﺘﻪ ﺑﻮﺩ‪ .‬ﻣﻦ ﻧﺎﻣﻪﻫﺎ ﺭﺍ ﻣﻰﺧﻮﺍﻧﺪﻡ ﻭ ﺟﻮﺍﺏ ﻣﻰﺩﺍﺩﻡ‪ .‬ﻳﻚ ﻧﻔﺮ‬ ‫ﻧﻮﺷــﺘﻪ ﺑﻮﺩ ﺷــﻤﺎ ﺩﺭﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺣﺮﻑ ﻛﻪ ﻳﺎﺩﻡ ﻧﻴﺴــﺖ ﭼﻪ ﺣﺮﻓﻰ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﭼﻪ ﺩﻓﺎﻋﻰ‬ ‫ﺩﺍﺭﻳﺪ؟ ﺑﻨﺪﻩ ﻧﺎﻣﻪﺍﺵ ﺭﺍ ﺧﻮﺍﻧﺪﻡ ﻭ ﮔﻔﺘﻢ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺣﺮﻑ ﻫﻴﭻ ﺩﻓﺎﻋﻰ ﻧﺪﺍﺭﻡ؛ ﻫﺠﻮﻡ ﺩﺍﺭﻡ! ﺩﻓﺎﻉ‬ ‫ﻛﺪﺍﻡ ﺍﺳﺖ‪ .‬ﺍﻻﻥ ﻫﻢ ﺣﻘﻴﻘﺖ ﻗﻀﻴﻪ ﺍﻳﻦ ﺍﺳﺖ؛ ﺷﻤﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﻬﺎﺟﻢ ﺩﺷﻤﻦ ﺑﺎﻳﺪ ﻣﻮﺿﻊ ﻫﺠﻮﻣﻰ‬ ‫ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻴﺪ‪ ،‬ﻧﻪ ﺩﻓﺎﻋﻰ‪ 76/12/18.‬ﻣﺎ ﺩﺭ ﻣﻮﺿﻊ ﺣﻤﻠﻪ ﻫﺴــﺘﻴﻢ؛ ﻣﺎ ﺩﺭ ﻣﻮﺿﻊ ﺗﻬﺎﺟﻢ ﻫﺴﺘﻴﻢ‪ .‬ﺁﻥ‬ ‫ﻓﺮﻫﻨﮓ ﻏﻠﻂ ﺍﺳﺖ‪ .‬ﺣﺎﻝ ﻣﺎ ﺑﻴﺎﻳﻴﻢ ﺑﻪ ﺁﻥ ﻓﺮﻫﻨﮓ ﻏﻠﻂ ﺍﺟﺎﺯﻩ ﺩﻫﻴﻢ ﻛﻪ ﺩﺭ ﻫﻨﺮ ﻣﺎ ﻭﺍﺭﺩ ﺷﻮﺩ؟!‬ ‫‪71/9/4‬‬ ‫ﺍﻟﺒﺘــﻪ ﺁﻥ ﺯﻣﺎﻧﻰ ﻛــﻪ ﻣﻦ ﻣﻄﺮﺡ ﻛﺮﺩﻡ‪ ،‬ﺑﻌﻀﻲﻫﺎ ﺣﻤﻞ ﻛﺮﺩﻧﺪ ﺑﺮ ﺍﻧﮕﻴﺰﻩﻫﺎﻯ ﺳﻴﺎﺳــﻰ؛ ﻭﻟﻰ ﺑَﻴ َﻨﻨﺎ‬ ‫ﻭ ﺑﻴﻦ ﺍﷲ‪ ،‬ﻫﻴﭻ ﺍﻧﮕﻴﺰﻩﺍﻯ ﻏﻴﺮ ﺍﺯ ﺍﻧﮕﻴﺰﺓ ﺍﻟﻬﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺷــﺖ‪ .‬ﻫﻴﭻ ﺍﻧﮕﻴﺰﺓ ﺳﻴﺎﺳــﻰ ﻧﺒﻮﺩ؛ ﺣﻘﻴﻘﺖ‬ ‫ﻗﻀﻴــﻪ ﺑﻮﺩ‪ .‬ﭼﻮﻥ ﻣﻦ ﺑﺎ ﻣﺠﻼﺕ ﺁﺷــﻨﺎ ﻫﺴــﺘﻢ ﻭ ﺑﺎ ﻓﺮﻫﻨــﮓ ﻣﻜﺘﻮﺏ ﺍﻳﻦ ﻛﺸــﻮﺭ ﺧﻴﻠﻰ ﺍُﻧﺲ‬ ‫ﺩﺍﺭﻡ؛ ﺍﻻﻥ ﻫﻢ ﻫﻤﻴﻦﻃﻮﺭ ﺍﺳــﺖ‪ .‬ﻣﻦ ﺑﻌﻀﻰ ﺍﺯ ﻣﺠﻼﺕ ﻭﺭﺯﺷــﻰ ﺭﺍ ﻫﻢ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻢ‪ .‬ﺁﻥﺭﻭﺯﻫﺎ‬ ‫ـﺳــﺎﻝﻫﺎﻯ ﻫﻔﺘﺎﺩﻭﻳﻚ ﻭ ﻫﻔﺘﺎﺩﻭﺩﻭـ ﻣﻰﺩﻳﺪﻡ ﻛﻪ ﭼﻪ ﻣﺴــﺎﺋﻠﻰ ﺭﺍ ﻭﺍﺭﺩ ﻓﺮﻫﻨﮓ ﺟﺎﻣﻌﻪ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺷﺮﻭﻋﺶ ﺁﻧﺠﺎ ﺑﻮﺩ؛ ﺷﺮﻭﻉ ﺗﻮﻃﺌﻪ ﺑﻮﺩ‪ .‬ﻣﻦ ﺁﻧﺠﺎ ﻣﺴﺄﻟﺔ ﺗﻬﺎﺟﻢ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻡ؛ ﺍﻟﺒﺘﻪ ﺍﻻﻥ‬ ‫ﺍﺑﻌﺎﺩ ﻭﺳــﻴﻊﺗﺮﺵ ﺩﺭ ﺟﺎﻣﻌﻪ ﺁﺷﻜﺎﺭ ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﻭﺍﻗﻌ ًﺎ ﻣﺎ ﺍﻻﻥ ﻣﻮﺭﺩ ﺗﻬﺎﺟﻤﻴﻢ؛ ﻣﻨﺘﻬﺎ ﺍﻳﻦ ﻓﺮﻫﻨﮕﻰ‬ ‫ﻛﻪ ﺍﻻﻥ ﺑﻪ ﺟﺎﻥ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﻭ ﺍﻳﻦ ﻣﺆﻣﻨﻴﻦ ﻭ ﺍﺳــﻼﻡ ﻭ ﻣﺘﺪ ّﻳﻨﻴﻦ ﺍﻓﺘﺎﺩﻩ ﻭ ﻫﺮ ﻛﺎﺭﻯ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ‬ ‫ﻣﻰﻛﻨﺪ ـﺑﺎ ﺍﻳﻨﻜﻪ ﺍﺯ ﻃﺮﻑ ﻣﺠﻤﻮﻋﺔ ﻛﻮﭼﻜﻰ ﺍﺳــﺖ‪ ،‬ﻧﻪ ﻣﺠﻤﻮﻋﺔ ﻭﺳﻴﻌﻰـ ﺣﺎﻣﻞ ﺳﻴﺎﺳﺖ ﺍﺳﺖ؛‬

‫ﺩﺭ ﻣﻘﺎﺑــﻞ ﺗﻬﺎﺟﻢ ﺩﺷــﻤﻦ‬ ‫ﺑﺎﻳﺪ ﻣﻮﺿﻊ ﻫﺠﻮﻣﻰ ﺩﺍﺷﺖ‬ ‫ﻭ ﻧﻪ ﺩﻓﺎﻋﻰ‪.‬‬


‫‪ 124‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻣﺴــﺄﻟﺔ ﺗﻬﺎﺟــﻢ ﻓﺮﻫﻨﮕﻰ‬ ‫ﺩﺭ ﻭﺍﻗــﻊ ﺣﺎﻣﻞ ﻳــﻚ ﺍﺭﺍﺩﺓ‬ ‫ﺳﻴﺎﺳﻰ ﻭ ﻳﻚ ﺟﻬﺖﮔﻴﺮﻯ‬ ‫ﺳﻴﺎﺳﻰ ﺍﺳﺖ‪.‬‬

‫ﺍﻳﻦ‪ ،‬ﻓﺮﻫﻨﮓ ﻫﻢ ﻧﻴﺴــﺖ‪ .‬ﻳﻚﻭﻗﺖ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻓﻜﺮﻯ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﺩ ﻭ ﺑﻪﻋﻨﻮﺍﻥ ﺭﺩ ﻓﻠﺴﻔﻰ‪،‬‬ ‫ﺁﻥ ﺭﺍ ﺭﺩ ﻣﻰﻛﻨﺪ؛ ﻭﻟﻰ ﺍﻳﻦ‪ ،‬ﺁﻥﻃﻮﺭﻯ ﻫﻢ ﻧﻴﺴــﺖ‪ .‬ﺍﻻﻥ ﺁﻥﻛﻪ ﺩﺭ ﺻﺤﻨﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺣﺎﻣﻞ ﻳﻚ‬ ‫ﺍﺭﺍﺩﺓ ﺳﻴﺎﺳــﻰ ﻭ ﻳﻚ ﺟﻬﺖﮔﻴﺮﻯ ﺳﻴﺎﺳﻰ ﺍﺳﺖ‪ .‬ﻋﻠﻰﺍﻯّﺣﺎﻝ ﻣﻦ ﺗﻮﻗﻌﻢ ﺍﺯ ﻫﻤﺔ ﺣﻀﺮﺍﺕ ﻋﺰﻳﺰ ﻭ‬ ‫ﺩﻭﺳــﺘﺎﻧﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺗﺸــﺮﻳﻒ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺴﺄﻟﺔ ﻓﺮﻫﻨﮓ ﻭ ﻣﺴﺄﻟﺔ ﺻﻒﺁﺭﺍﻳﻰ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺷــﻤﻦ ﺭﺍ ﺟﺪﻯ ﺑﮕﻴﺮﻳﺪ‪ .‬ﺍﻳﻦ ﻭﻇﻴﻔﺔ ﻣﺎﺳــﺖ‪ .‬ﺍﻳﻦ‪ ،‬ﺁﻥ ﭼﻴﺰﻯ ﺍﺳــﺖ ﻛﻪ ﺑﻨﺪﻩ‬ ‫ﻫﻢ ﺍﮔﺮ ﺩﺭ ﺭﺍﻩ ﺁﻥ ﻛﺸــﺘﻪ ﺷــﺪﻡ‪ ،‬ﺍﺣﺴــﺎﺱ ﻣﻰﻛﻨﻢ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺸﺘﻪ ﺷﺪﻩﺍﻡ‪ .‬ﻫﺮﻛﺲ ﺩﺭ ﺍﻳﻦ‬ ‫ﺭﺍﻩ ﻛﺸــﺘﻪ ﺷــﻮﺩ‪ ،‬ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻛﺸﺘﻪ ﺷﺪﻩ ﻭ ﻫﺮﻛﺲ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ‪ ،‬ﺯﺣﻤﺘﻰ ﻣﺘﺤﻤﻞ ﺷﻮﺩ‪ ،‬ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ‬ ‫ﻣﺘﺤﻤﻞ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﻣﺴﺄﻟﻪ‪ ،‬ﻣﺴﺄﻟﺔ ﻛﻮﭼﻜﻰ ﻧﻴﺴﺖ؛ ﺩﺷــﻤﻦ‪ ،‬ﻣﺎ ﺭﺍ ﺍﺯ ﺍﻃﺮﺍﻑ ﻣﺤﺎﺻﺮﻩ ﻣﻰﻛﻨﺪ‪،‬‬ ‫ﺍﺯ ﻃﺮﻳــﻖ ﻛﺘــﺎﺏ‪ ،‬ﺭﻭﺯﻧﺎﻣﻪ‪ ،‬ﺭﺍﺩﻳﻮ ﻭ ﺗﻠﻮﻳﺰﻳﻮﻥﻫﺎ‪ ،‬ﺻﺪﺍﻫﺎﻯ ﺑﻴﮕﺎﻧــﻪ ﻭ ﺧﺒﺮﮔﺰﺍﺭﻱﻫﺎ ﻭ ﺟﻌﻞ ﺧﺒﺮ ﻭ‬ ‫ﺗﻮﻟﻴﺪ ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴــﺎﻡ ﻭﺳــﺎﻳﻞ ﻓﺮﻫﻨﮕﻰ‪ .‬ﻣﺎ ﻫﻤﻴﻦﻃﻮﺭ ﺑﻨﺸــﻴﻨﻴﻢ ﻭ ﺍﺣﻴﺎﻧ ًﺎ ﻫﻤﺎﻫﻨﮕﻰ ﻭ ﻫﻢﺻﺪﺍﻳﻰ‬ ‫ﻛﻨﻴﻢ؛ ﺍﻳﻨﻜﻪ ﻧﻤﻰﺷﻮﺩ! ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺑﺎﻳﺴﺘﻰ ﺍﺯ ﺧﻮﺩﺵ ﺩﻓﺎﻉ ﻛﻨﺪ ﻭ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﺳﻼﻡ‬ ‫ﻭ ﺍﻧﻘﻼﺏ‪ ،‬ﺣﺮﻑ ﮔﻔﺘﻨﻰ ﻭ ﺳــﺮﻣﺎﻳﻪ ﻭ ﺫﺧﻴﺮﺓ ﻓﺮﻫﻨﮕﻰ ﻫﻢ ﺯﻳــﺎﺩ ﺩﺍﺭﺩ‪ 78/9/23.‬ﻋﻤﺪﺓ ﻧﻈﺮ ﺍﻳﻨﻬﺎ ﻫﻢ‬ ‫ﺳﺴـﺖﻛﺮﺩﻥ ﺍﻳﻤﺎﻥﻫﺎ‪ ،‬ﻛﻮﺭﻛﺮﺩﻥ ﺍﻣﻴﺪﻫﺎ‪ ،‬ﻣﺘﺸﺘّﺖﻛﺮﺩﻥ ﺟﺒﻬﻪﻫﺎ ﻭ ﺟﺬﺏﻛﺮﺩﻥ ﺳﺮﻣﺎﻳﻪﻫﺎﺳﺖ‪.‬‬

‫ﺩﺷﻤﻨﺎﻥ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺍﻳﻤﺎﻥﻫﺎ‬ ‫ﺭﺍ ﺳﺴــﺖ ﻭ ﺍﻣﻴﺪﻫــﺎ ﺭﺍ‬ ‫ﻛﻮﺭ ﻛﻨﻨﺪ‪.‬‬

‫ﭼﻨﺪ ﻧﻜﺘﻪﺍﻯ ﻛﻪ ﮔﻔﺘﻢ‪ ،‬ﺍﺳـﺎﺱ ﻛﺎﺭ ﺍﻳﻨﻬﺎﺳـﺖ‪ .‬ﺍﮔﺮ ﺷـﻤﺎ ﻣﻰﮔﻮﻳﻴﺪ ﻧﻪ‪ ،‬ﻫﻴﺄﺗﻰ ﺭﺍ ﻣﺄﻣﻮﺭ ﻛﻨﻴﺪ ﻳﺎ‬ ‫ً‬ ‫ﻣﺜـﻼ ﮔﺰﻳﺪﻩﺍﻯ ﺍﺯ ﻣﻘـﺎﻻﺕ ﻫﻤﻴﻦ ﭼﻨﺪ ﻣﺠﻠﻪﺍﻯ ﺭﺍ ﻛﻪ ﻫﺴـﺖ ـﻣﺠﻼﺗﻰ‬ ‫ﺧﻮﺩﺗـﺎﻥ ﻭﺍﺭﺩ ﺷـﻮﻳﺪ ﻭ‬ ‫ﻛﻪ ﺩﺭ ﺧﺎﺭﺝ ﻣﻨﺘﺸـﺮ ﻣﻰﺷـﻮﺩ ﻭ ﺍﺯ ﺧﺎﺭﺝ ﻣﻰﺁﻳﺪـ ﺷـﻌﺮﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﻣﻰﺳـﺮﺍﻳﻨﺪ ﻭ ﺩﺍﺳـﺘﺎﻥﻫﺎ ﻭ‬ ‫ﻧﻤﺎﻳﺸـﻨﺎﻣﻪﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﻣﻰﻧﻮﻳﺴـﻨﺪ‪ ،‬ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺑﺒﻴﻨﻴﺪ ﺍﻭﺿﺎﻉ ﭼﮕﻮﻧﻪ ﺍﺳـﺖ ﻭ ﻣﻰﺧﻮﺍﻫﻨﺪ ﭼﻪﻛﺎﺭ‬ ‫ﻛﻨﻨﺪ‪ .‬ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻢ! ﻣﻰﺧﻮﺍﻫﻨﺪ ﺍﻳﻤﺎﻥﻫﺎ ﺭﺍ ﺳﺴﺖ ﻭ ﺍﻣﻴﺪﻫﺎ ﺭﺍ ﻛﻮﺭ ﻛﻨﻨﺪ‪ .‬ﻣﻰﺧﻮﺍﻫﻨﺪ ﺍﮔﺮ‬ ‫ﺳـﺮﻣﺎﻳﻪﺍﻯ ﻫﺴـﺖ‪ ،‬ﺟﺬﺏ ﻭ ﺗﺼﺮﻑ ﻛﻨﻨﺪ‪ .‬ﻣﻰﺧﻮﺍﻫﻨﺪ ﺩﺭ ﺟﻤﻊﻫﺎ‪ ،‬ﺍﺧﺘﻼﻑ ﻭ ﺗﺸﺘّﺖ ﺍﻳﺠﺎﺩ ﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ‪ ،‬ﺍﻳﻦ ﺷﻴﻮﺓ ﻛﺎﺭ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻰﻛﻨﻨﺪ‪.‬‬


‫ﻓﺼﻞ ﻫﺸﺘﻢ‬ ‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪127‬‬

‫ﺁﺭﺍﻳﺶ ﻧﻴﺮﻭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺑﺎﻳﺴﺘﻰ ﻳﻚ ﺁﺭﺍﻳﺶ ﺩﻳﻨﻰ‪ ،‬ﺍﺳﻼﻣﻰ ﻭ ﺍﻧﻘﻼﺑﻰ ﺑﺎﺷﺪ؛ ﺍﻳﻦ ﺑُﺮﻭﺑﺮﮔﺮﺩ‬ ‫ﻧﺪﺍﺭﺩ‪ 78/9/23.‬ﺑﮕﺬﺍﺭﻳﺪ ﺑﻪ ﺧﺎﻃﺮ ﺷﻌﺎﺭ ﺷﻤﺎ‪ ،‬ﺑﻌﻀﻲﻫﺎ ﺍﺯ ﺷﻤﺎ ﺍﺟﺘﻨﺎﺏ ﻛﻨﻨﺪ‪ .‬ﻣﻦ ﺍﻳﻦ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻢ ﻛﻪ‬

‫ﻋﺪﻩﺍﻯ ﺣﺮﻳﻢ ﺍﻧﻘﻼﺑﻰ ﺭﺍ ﺣﻔﻆ ﻛﻨﻨﺪ‪ .‬ﺍﻻﻥ ﻋﺪﻩﺍﻯ ﺭﻭﻯ ﻣﺴﺎﺋﻞ ﺍﺻﻠﻰ ﺍﻧﻘﻼﺏ ﺟﺮﺃﺕ ﭘﻴﺪﺍ ﻛﺮﺩﻩﺍﻧﺪ!‬ ‫ﻣﺜﻞ ﻫﻤﺎﻥ ﻛﻪ ﮔﻔﺖ؛ ﺑﻪ ﺑﺪﻫﻜﺎﺭ ﻛﻪ ﺭﻭ ﺑﺪﻫﻰ‪ ،‬ﻃﻠﺒﻜﺎﺭ ﻣﻰﺷﻮﺩ! ﺯﻣﺎﻧﻰ ﺟﺮﺃﺕ ﻧﻤﻰﻛﺮﺩﻧﺪ ﻛﻪ ﺩﺭ‬ ‫ﻣﺴﺎﺋﻞ ﻭﺍﺿﺢ ـﻧﻈﺮﻯﺗﺮ ﺍﺯ ﺍﻳﻦ ﻫﻢـ ﺍﻇﻬﺎﺭﻧﻈﺮ ﻛﻨﻨﺪ؛ ﺣﺎﻻ ﺩﺭ ﻣﺴﺎﺋﻞ ﻭﺍﺿﺢ ﻭ ّﺑﻴﻨﺎﺕ ﺍﻧﻘﻼﺏ‪،‬‬ ‫ﺳﺆﺍﻝ ﻭ ﺑﺤﺚ ﻣﻰﻛﻨﻨﺪ؛ ﺑﺤﺚﻫﺎﻯ ﻣﻮﺫﻳﺎﻧﻪ! ﻭﺍ ِّﻻ ﺍﮔﺮ ﺑﺤﺚ ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﻧﻔﻊ ﻣﺎﺳﺖ؛ ﻭﻟﻰ ﺍﻳﻨﻬﺎ‬ ‫ﺑﺤﺚﻫﺎﻯ ﺟﻬﺖﺩﺍﺭ ﻣﻮﺫﻳﺎﻧﻪ ﻣﻰﻛﻨﻨﺪ!‬ ‫ﺑﺎﻳﺪ ﺑﺒﻴﻨﻴﺪ ﺷﻤﺎ ﺑﺮﺍﻯ ﭼﻪ ﺟﻬﺎﺩ ﻭ ﻣﺒﺎﺭﺯﻩ ﻭ ﺗﻼﺵ ﻣﻰﻛﻨﻴﺪ ﻭ ﺑﺎ ﻛﻤﺒﻮﺩﻫﺎ ﻣﻰﺳﺎﺯﻳﺪ؟ ﺟﺰ ﺍﻳﻦ‬ ‫ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻣﺮﺯﺑﺎﻧﻰ ﻣﻰﻛﻨﻴﺪ؟ ﺷﻤﺎ ﻣﺮﺯﻯ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻳﺪ ﻭ ﺍﻳﻦ ﻣﺮﺯ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻴﺪ ﺣﻔﻆ ﻛﻨﻴﺪ‪.‬‬ ‫ﻣﻰﺧﻮﺍﻫﻴﺪ ﻧﮕﺬﺍﺭﻳﺪ ﻛﻪ ﻫﻨﺮ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺟﻨﺎﺡ ﺯﺭ ﻭ ﺯﻭﺭ ﺍﺳﺘﻜﺒﺎﺭ ﻭ ﺁﻟﻮﺩﻩ ﺑﻪ ﺍﻧﻮﺍﻉ ﺍﺑﺘﻼﺋﺎﺕ ﺑﺸﺮﻯ ﻭ‬ ‫ﺣﻴﻮﺍﻧﻰ‪ ،‬ﺑﺮ ﺫﻫﻨﻴﺖ ﻣﺮﺩﻡ ﺟﺎﻣﻌﺔ ﺷﻤﺎ ﻣﺴﻠﻂ ﺷﻮﺩ‪ .‬ﺁﻥ ﻫﺪﻑﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺟﺎﻫﺎ‬ ‫ﺩﻧﺒﺎﻝ ﻣﻰﺷﻮﺩ‪ ،‬ﻧﻤﻰﺧﻮﺍﻫﻴﺪ ﺩﻧﺒﺎﻝ ﻛﻨﻴﺪ‪ .‬ﺍﻳﻦ ﺭﺍ ﻣﻰﺧﻮﺍﻫﻴﺪ ﺩﻳﮕﺮ‪ .‬ﻫﻨﺮ ﺍﺳﻼﻣﻰ ﻛﻪ ﻣﺎ ﻣﻰﮔﻮﻳﻴﻢ‬ ‫ﻳﻌﻨﻰ ﭼﻪ؟ ﻳﻌﻨﻰ ﺍﻳﻨﻜﻪ ﻫﻨﺮﻯ ﺑﺎ ﻣﺤﺘﻮﺍ‪ ،‬ﺑﺎ ﻫﺪﻑﻫﺎ ﻭ ﻏﺎﻳﺎﺕ ﻭ ﺁﺭﻣﺎﻥﻫﺎﻯ ﺍﺳﻼﻣﻰ ﺑﻪﻭﺟﻮﺩ ﺁﻳﺪ ﺗﺎ‬ ‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻫﻨﺮﻯ ﻛﻪ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ ﮔﻤﺮﺍﻩ ﻣﻰﻛﻨﺪ؛ ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﮔﻤﺮﺍﻩ ﻣﻰﻛﻨﺪ؛ ﺑﺸﺮ ﺭﺍ ﺳﺮﮔﺮﻡ ﺑﻪ ﺍﻣﻮﺭ‬ ‫ﻏﻴﺮﻭﺍﻗﻌﻰ ﻭ ﺩﺭﻭﻍ ﻣﻰﻛﻨﺪ؛ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﺁﺭﻣﺎﻥﻫﺎ ﻭ ﻛﻤﺎﻝ ﻣﻄﻠﻮﺏﻫﺎﻯ ﺧﻮﺩﺵ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ‬ ‫ﺳﻤﺖ ﺣﺮﻛﺖ ﻛﻨﺪ‪ ،‬ﺑﺎﺯ ﻣﻰﺩﺍﺭﺩ؛ ﺩﺭ ﺻﺤﻨﺔ ﻋﻤﻠﻰ‪ ،‬ﻛﻤﻚ ﺑﻪ ﻇﻠﻤﺔ ﻋﺎﻟﻢ ﻣﻰﻛﻨﺪ؛ ﺍﺯ ﻣﻈﻠﻮﻣﻴﻦ‬

‫ﻋــﺪﻩﺍﻯ ﺣﺮﻳــﻢ ﺍﻧﻘــﻼﺏ‬ ‫ﺭﺍ ﺣﻔــﻆ ﻛﻨﻨــﺪ‪ ،‬ﺑﮕﺬﺍﺭﻳــﺪ‬ ‫ﺑﻪﺧﺎﻃﺮ ﺷــﻌﺎﺭ ﺷﻤﺎ ﺍﺯ ﺷﻤﺎ‬ ‫ﺍﺟﺘﻨﺎﺏ ﻛﻨﻨﺪ‪.‬‬

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‫ﻋﺎﻟﻢ ﻫﺮﮔﺰ ﺩﻓﺎﻋﻰ ﻧﻤﻰﻛﻨﺪ ﻭ ﺩﺭ ﺧﺪﻣﺖ ﺯﺭ ﻭ ﺯﻭﺭ ﺍﺳﺘﻜﺒﺎﺭ ﺍﺳﺖ؛ ﺑﺎﻳﺴﺘﺪ ﻭ ﻧﮕﺬﺍﺭﺩ ﻛﻪ ﺁﻥ ﻫﻨﺮ ﺑﺮ‬ ‫ﺫﻫﻨﻴﺖ ﻣﺮﺩﻡ ﺗﺴﻠﻂ ﭘﻴﺪﺍ ﻛﻨﺪ‪ .‬ﻣﺎ ﻛﻪ ﺟﺰ ﺍﻳﻦ ﻫﺪﻑ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﻳﻢ‪.‬‬

‫ﻟﺰﻭﻡ ﻣﺮﺯﺑﻨﺪﻯ ﻭ ﺣﻔﻆ ﻣﺮﺯ‬ ‫ﺩﺭ ﻋﺮﺻﺔ ﻫﻨﺮ‬


‫‪ 128‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻃﺒﻴﻌــﺖ ﻣﺮﺯﻫــﺎ ﺧﻴﻠــﻰ‬ ‫ﺣﺴﺎﺱﺗﺮ ﻭ ﻣﻬﻢﺗﺮ ﺍﺯ ﺩﺍﺧﻞ‬ ‫ﻣﺤــﺪﻭﺩﺓ ﺯﻧﺪﮔــﻰ ﻋﺎﺩﻯ‬ ‫ﺍﺳــﺖ؛ ﺩﺭ ﻋﺮﺻﺔ ﻓﺮﻫﻨﮕﻰ‬ ‫ﺷﻤﺎ ﻣﺮﺯﺑﺎﻧﻴﺪ‪.‬‬

‫ﺩﺭ ﻳــﻚ ﺟﻬــﺎﺩ ﺣﻘﻴﻘــﻰ‪،‬‬ ‫ﭘﺎﻳﺒﻨﺪﻯ ﺑﻪ ﺍﺻﻮﻝ‪ ،‬ﺷــﺮﻁ‬ ‫ﻻﺯﻡ ﺍﺳﺖ‪.‬‬

‫ﭘﺲ ﺩﺭ ﻣﺮﺯ‪ ،‬ﻫﻤﻪ ﭼﻴﺰ ﺑﺎﻳﺪ ﻣﺴﺘﺤﻜﻢ ﺑﺎﺷﺪ؛ ﺣﺮﻑ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﻣﺮﺯﺑﺎﻧﻴﺪ‪ .‬ﻣﺎ ﻣﻤﻜﻦ ﺍﺳﺖ ﺩﺭ‬ ‫ﺩﺍﺧﻞ ﺧﻴﺎﺑﺎﻥﻫﺎﻯ ﺷﻬﺮ ﺗﻬﺮﺍﻥ ﻭ ﺩﺭ ﺭﻓﺖ ﻭ ﺁﻣﺪﻫﺎ‪ ،‬ﺑﺮﺧﻰ ﻣﺮﺍﻗﺒﺖﻫﺎ ﺭﺍ ﺍﺻ ً‬ ‫ﻼ ﻧﻪ ﺧﻮﺩﻣﺎﻥ ﺑﻜﻨﻴﻢ‬ ‫ﻭ ﻧﻪ ﺍﺯ ﻣﺮﺩﻣﻰ ﻛﻪ ﺩﺭ ﻛﻨﺎﺭﻣﺎﻥ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﻰﻛﻨﻨﺪ ﺗﻮﻗﻊ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ ،‬ﺍﻣﺎ ﻭﻗﺘﻰ ﻛﻪ ﺩﺭ ﻣﺮﺯﻫﺎﻯ‬ ‫ﻛﺸﻮﺭ ﺑﺎﺷﻴﻢ‪ ،‬ﺑﻪﺧﺼﻮﺹ ﻣﺮﺯﻫﺎﻳﻰ ﻛﻪ ﺍﺯ ﺁﻧﺠﺎ ﻣﻮﺭﺩ ﺗﻬﺎﺟﻢ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﻳﻢ ـﻓﺮﺽ ﺑﻔﺮﻣﺎﻳﻴﺪ ﻣﺮﺯ‬ ‫ﻋﺮﺍﻕـ ﺁﻧﺠﺎ ﺩﻳﮕﺮ ﻧﻤﻰﺗﻮﺍﻧﻴﻢ ﺭﺍﺣﺖ ﻭ ﺑﻰﺧﻴﺎﻝ ﻭ ﺑﻰﻫﻮﺍ ﺭﺍﻩ ﺑﺮﻭﻳﻢ‪ .‬ﺍﻯﺑﺴﺎ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺷﻤﺎ ﺣﺘﻰ‬ ‫ﭼﻜﻤﻪ ﻫﻢ ﭘﺎﻳﺘﺎﻥ ﻧﻜﻨﻴﺪ‪ ،‬ﺍﻣﺎ ﺁﻧﺠﺎ ﻧﺎﮔﺰﻳﺮﻳﺪ ﺍﺳﻠﺤﻪ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﮔﺮ ﺭﻭﺯﻯ ﺁﻧﺠﺎ ﺧﺒﺮ‬ ‫ﺍﺯ ﺟﻨﮓ ﻧﺒﻮﺩ ﻭ ﺭﻭﺯﻯ ﺍﻥﺷﺎءﺍﷲ ﻣﺮﺯﻫﺎ ﺍﻣﻦ ﻭ ﺩﺷﻤﻦ ﺩﻭﺭ ﺷﺪ ﻭ ﻗﺪﺭﺕ ﺗﻬﺎﺟﻢ ﭘﻴﺪﺍ ﻧﻜﺮﺩ‪ ،‬ﻫﻤﺎﻥﺟﺎ‬ ‫ﺭﺍ ﻫﻢ ﻣﺰﺭﻋﻪ ﺩﺭﺳﺖ ﻣﻰﻛﻨﻴﻢ؛ ﻟﺐ ﻣﺮﺯﻫﺎ ﺭﺍ ﺑﺎﻍ ﺩﺭﺳﺖ ﻣﻰﻛﻨﻴﻢ؛ ﻗﺎﻟﻴﭽﻪﺍﻯ ﭘﻬﻦ ﻣﻰﻛﻨﻴﻢ ﻭ‬ ‫ﻣﻰﻧﺸﻴﻨﻴﻢ ﮔﻞ ﻣﻰﮔﻮﻳﻴﻢ ﻭ ﻣﻰﺷﻨﻮﻳﻢ‪ .‬ﺍﻣﺎ ﺍﻻﻥ ﭼﻪ؟ ﺍﻻﻥ ﺁﻧﺠﺎ ﻣﺮﺯ ﺣﺴﺎﺱ ﻣﺎﺳﺖ‪ .‬ﺁﻧﺠﺎ ﻭﻗﺘﻰ‬ ‫ﻛﻪ ﺭﺍﻩ ﻣﻰﺭﻭﻳﻢ‪ ،‬ﺍﮔﺮ ﺷﻌﺮﻯ ﻫﻢ ﺑﻨﺎ ﺷﺪ ﺑﺮﺍﻳﻤﺎﻥ ﺑﺨﻮﺍﻧﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺷﻌﺮ ﺟﻨﮕﻰ ﺑﺎﺷﺪ ﺗﺎ ﺩﺍﺋﻤ ًﺎ ﺩﺷﻤﻦ‬ ‫ﺭﺍ ﺑﻪ ﻳﺎﺩﻣﺎﻥ ﺑﻴﺎﻭﺭﺩ؛ ﻣﺎ ﺭﺍ ﺩﺍﺋﻢ ﺗﺬﻛﺮ ﺩﻫﺪ ﻛﻪ ﺁﻗﺎ‪ ،‬ﺍﺳﻠﺤﻪﺍﺕ ﺭﺑﻮﺩﻩ ﻧﺸﻮﺩ! ﻃﺒﻴﻌﺖ ﻣﺮﺯ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬ ‫ﻃﺒﻴﻌﺖ ﻣﺮﺯ‪ ،‬ﻏﻴﺮ ﺍﺯ ﺩﺍﺧﻞ ﻣﺤﺪﻭﺩﺓ ﺯﻧﺪﮔﻰ ﻋﺎﺩﻯ ﺍﺳﺖ‪ .‬ﺩﺭ ﺯﻣﻴﻨﺔ ﻫﻨﺮ‪ ،‬ﺍﮔﺮ ﮔﺮﻭﻩ ﻣﺮﺯﺑﺎﻧﻤﺎﻥ ﺁﻥ‬ ‫ﺩﻗﺖ ﻭﺳﻮﺍﺱﮔﻮﻧﻪ ﺭﺍ ﺩﺭ ﺣﻔﻆ ﻭ ﺭﻋﺎﻳﺖ ﻣﻌﻴﺎﺭﻫﺎ ﺍﺯ ﺩﺳﺖ ﺑﺪﻫﺪ‪ ،‬ﺁﻥﻭﻗﺖ ﻣﺮﺯﻫﺎﻳﻤﺎﻥ ﺁﺳﻴﺐﭘﺬﻳﺮ‬ ‫ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﻣﺒﺎﺩﺍ ﺑﮕﺬﺍﺭﻳﺪ ﺩﺷﻤﻦ‪ ،‬ﻛﻪ ﺣﺎﻻ ﺑﻪ ﻫﺮ ﺩﻟﻴﻞ ﺍﺯ ﺍﻣﻜﺎﻧﺎﺗﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ ـﻳﺎ ﺧﻮﺩﻯ ﺑﺪ ﻋﻤﻞ‬ ‫ﻛﺮﺩﻩ ﻳﺎ ﺩﺷﻤﻦ ﺳﺮﻣﺎﻳﻪﮔﺬﺍﺭﻯ ﺯﻳﺎﺩﺗﺮﻯ ﺩﺭ ﺍﻳﻦ ﻣﻘﻮﻟﻪ ﻣﻰﻛﻨﺪ؛ ﻭﺍ ِّﻻ ﺁﻥ ﭼﺮﺏ ﻭ ﭼﻴﻠﻰ ﻛﻪ ﺷﻤﺎ‬ ‫ﺩﺭ ﺳﻔﺮﺓ ﺁﻧﻬﺎ ﻣﻰﺑﻴﻨﻴﺪ‪ ،‬ﺍﺯ ﻛﺠﺎﺳﺖ؟ ﭼﮕﻮﻧﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺗﺄﻣﻴﻦ ﺷﻮﺩ؟ ﻻﺑﺪ ﺟﻨﺎﺣﻰ‪ ،‬ﺭﻭﻯ ﺁﻥ‬ ‫ﺳﺮﻣﺎﻳﻪﮔﺬﺍﺭﻯ ﻣﻰﻛﻨﺪ‪ .‬ﺣﺎﻻ ﻫﺮﻛﻪ ﻫﺴﺖ‪ ،‬ﺍﻳﻦ ﺧﻮﺩﺵ ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺍﻫﻤﻴﺖ ﺑﻴﺸﺘﺮ ﻗﻀﻴﻪ ﺍﺳﺖـ‬ ‫ﻓﻀﺎ ﺭﺍ ﻃﻮﺭﻯ ﺑﺮﺍﻯ ﻣﺎ ﺑﺴﺎﺯﺩ ﻛﻪ ﻣﺎ ﻫﻢ ﺍﺣﺴﺎﺱ ﻛﻨﻴﻢ ﮔﻮﻳﺎ ﻧﺎﭼﺎﺭﻳﻢ ﺩﻧﺒﺎﻝ ﺍﻭ ﺣﺮﻛﺖ ﻛﻨﻴﻢ!‬ ‫ﭘﺎﻳﺒﻨﺪﻯ ﺑﻪ ﺍﺻﻮﻝ‪ ،‬ﺁﻥ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻳﻚ ﺟﻬﺎﺩ ﺣﻘﻴﻘﻰ ﺷﺮﻁ ﻻﺯﻡ ﺍﺳﺖ‪ .‬ﺍﻭﻝ ﺗﺎ ﺁﺧﺮ‬ ‫ﺑﺎﻳﺴﺘﻰ ﭘﺎﻳﺒﻨﺪ ﺑﻮﺩ‪ .‬ﺍﻣﺎﻡﺭﺿﻮﺍﻥﺍﷲﺗﻌﺎﻟﻰﻋﻠﻴﻪ ﺣﻜﻴﻢ ﻭﺍﻗﻌﻰ ﺑﻮﺩ‪ .‬ﻣﺎ‪ ،‬ﺩﺭ ﻣﻌﻨﺎﻯ ﺣﻜﻤﺖ ﻭ ﺗﻔﺴﻴﺮ ﺣﻜﻤﺖ‪،‬‬ ‫ﭼﻪ ﺩﺭ ﺁﺛﺎﺭ ﻓﻠﺴﻔﻰ ﻭ ﭼﻪ ﺩﺭ ﺁﺛﺎﺭ ﺍﺳﻼﻣﻰ‪ ،‬ﻣﻄﻠﺐﻫﺎ ﺩﻳﺪﻩﺍﻳﻢ‪ .‬ﻟﻜﻦ ﺗﺠﺴﻢ ﺍﻳﻦ ﺣﻜﻤﺖ ﺭﺍ ﺩﺭ ﺍﻣﺎﻡ‬ ‫ﺩﻳﺪﻳﻢ‪ .‬ﺣﻜﻴﻢ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺣﺮﻑ ﺁﺧﺮ ﺭﺍ‪ ،‬ﻛﻪ ﻣﺎ ﺑﺎ ﻣﻘﺪﻣﺎﺗﻰ ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ ﺑﺮﺳﻴﻢ‪ ،‬ﺩﺭ ﻫﻤﺎﻥ ﺍﻭﻝ‪،‬‬ ‫ﺑﺎ ﻳﻚ ﺟﻤﻠﺔ ﺧﻴﻠﻰ ﻛﻮﺗﺎﻩ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ﻭ ﻳﻚ ﻗﺎﻋﺪﺓ ﻛﻠﻰ ﺑﻪ ﺩﺳﺖ ﺍﻧﺴﺎﻥ ﻣﻰﺩﻫﺪ‪ .‬ﺍﻳﺸﺎﻥ ﺑﺎﺭﻫﺎ‬ ‫ﻭ ﺑﺎﺭﻫﺎ‪ ،‬ﺩﺭ ﺟﺎﻫﺎﻯ ﻣﺨﺘﻠﻒ ﮔﻔﺘﻨﺪ ـﻫﻤﺔ ﺷﻤﺎ ﻫﻢ ﻗﺎﻋﺪﺗ ًﺎ ﺷﻨﻴﺪﻳﺪـ ﻛﻪ ﻣﺎ ﺑﺮﺍﻯ ﺗﻜﻠﻴﻔﻤﺎﻥ ﻛﺎﺭ‬ ‫ﻣﻰﻛﻨﻴﻢ‪ .‬ﻣﺎ ﺑﺮﺍﻯ ﻭﻇﻴﻔﻪﻣﺎﻥ ﻛﺎﺭ ﻣﻰﻛﻨﻴﻢ‪ .‬ﻣﺎ ﺣﺘﻰ ﺑﺮﺍﻯ ﻧﺘﻴﺠﻪ ﻫﻢ ﻛﺎﺭ ﻧﻤﻰﻛﻨﻴﻢ‪ .‬ﺑﺒﻴﻨﻴﺪ ﺍﻳﻦ‬ ‫ﺣﺮﻑ ﭼﻘﺪﺭ ﺣﻜﻤﺖﺁﻣﻴﺰ ﺍﺳﺖ! ﺧﻴﻠﻰ ﺧﺐ‪ ،‬ﺣﺎﻻ ﻣﺎ ﺩﻟﻤﺎﻥ ﻣﻰﺧﻮﺍﺳﺖ ﻓﻴﻠﻢﻣﺎﻥ ﭘﺮﻓﺮﻭﺵ ﺷﻮﺩ ﻛﻪ‬ ‫ﺟﻮﺍﻧﺎﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ‪ .‬ﻓﻴﻠﻢ ﺑﺎ ﺍﻳﻦ ﺗﺮﻓﻨﺪ ﭘﺮﻓﺮﻭﺵﺗﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺑﻴﺸﺘﺮ ﺑﻪ ﻧﺘﻴﺠﻪ ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴﺪ‬ ‫ﻛﻪ ﮔﻮﺷﻪﺍﻯ ﺍﺯ ﺁﻥ ﺟﺎﺫﺑﺔ ﺟﻨﺴﻰ ﺭﺍ ﻣﺎ ﻫﻢ ﺑﻪ ﺷﻜﻞ ﻧﺠﻴﺒﺎﻧﻪﺗﺮﻯ‪ ،‬ﻭﺳﻂ ﺑﻴﺎﻭﺭﻳﻢ‪ .‬ﻧﺘﻴﺠﻪ ﺑﻴﺸﺘﺮ‬ ‫ﻣﻄﻠﻮﺏ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻣﺎ ﺁﻳﺎ ﺍﻳﻦ ﺗﻜﻠﻴﻒ ﺍﺳﺖ؟ ﺗﻜﻠﻴﻒ ﺍﻳﻦ ﺍﺳﺖ؟ ﻧﻪ؛ ﺗﻜﻠﻴﻒ ﺍﻳﻦ ﻧﻴﺴﺖ‪ .‬ﺗﻜﻠﻴﻒ ﺍﻳﻦ‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪129‬‬

‫ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺍﺻﻠﻰ ﺭﺍ ﻛﻪ ﺑﻪ ﺁﻥ ﺍﻋﺘﻘﺎﺩ ﭘﻴﺪﺍ ﻛﺮﺩﻳﻢ‪ ،‬ﭘﺎﻯ ﺁﻥ ﺭﺍ ﺍﻣﻀﺎ ﻛﺮﺩﻳﻢ‪ ،‬ﺑﺎ ﺧﻮﻥ ﻫﻢ ﺍﻣﻀﺎ‬ ‫ﻛﺮﺩﻳﻢ‪ ،‬ﺭﻫﺎ ﻧﻜﻨﻴﻢ‪.‬‬ ‫ﻫﺸﺖ ﺳﺎﻝ ﺟﻨﮓ ﺑﻮﺩ‪ .‬ﺷﻮﺧﻰ ﻛﻪ ﻧﻴﺴﺖ! ﻣﺎ ﺑﺮﺍﻯ ﭼﻪ ﺍﻳﻦ ﻫﻤﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻦ ﻣﻘﺎﻭﻣﺖ‬ ‫ﻛﺮﺩﻳﻢ؟ ﺩﺷﻤﻦ ﺍﺯ ﻣﺎ ﭼﻪ ﻣﻰﺧﻮﺍﻫﺪ ﻛﻪ ﺍﻳﻦﻃﻮﺭ ﻓﺸﺎﺭ ﻭﺍﺭﺩ ﻣﻰﻛﻨﺪ؟ ﺍﻳﻨﻜﻪ ﺩﻳﮕﺮ ﺟﺎﻯ ﺍﺑﻬﺎﻣﻰ‬ ‫ﻧﺪﺍﺭﺩ‪ .‬ﭘﺎﻯ ﺍﻳﻦ ﻓﻜﺮ ﻭ ﭘﺎﻯ ﺍﻳﻦ ﺑﻠﻰ ﺭﺍ –ﺩﺭ ﺭﻭﺯ ﺍﻟﺴﺖ‪ ،‬ﺑﻠﻰ ﮔﻔﺘﻰ*ـ ﺑﺎ ﺧﺮﻳﺪ ﻫﺰﺍﺭﺍﻥ ﺑﻼ ﺍﻣﻀﺎ‬ ‫ﻛﺮﺩﻧﺪ ﻭ ﺧﻮﺩﺗﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺑﺎﻳﺪ ﭘﺎﻯ ﺍﻳﻦ ﺍﺻﻮﻝ ﺑﺎﻳﺴﺘﻴﺪ‪ .‬ﺑﺎﻳﺪ ﻣﻘﺎﻭﻣﺖ ﻛﺮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻣﻦ ﻗﺒﻮﻝ‬ ‫ﺩﺍﺭﻡ ﻛﻪ ﻣﻘﺎﻭﻣﺖ ﺳﺨﺖ ﺍﺳﺖ ﻭ ﻋﺪﺓ ﻛﻤﺘﺮﻯ ﺁﻥ ﺭﺍ ﺑﺮﻣﻰﺗﺎﺑﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﻋﺪﺓ ﻛﻤﺘﺮ‪ ،‬ﻫﻤﺎﻥ ﻛﺴﺎﻧﻰ‬ ‫ﻫﺴﺘﻨﺪ ﻛﻪ » َﻛﻢ ِﻣﻦ ﻓِﺌ ٍﺔ ﻗَﻠﻴ َﻠ ٍﺔ َﻏ َﻠﺒَﺖ ﻓِﺌ ًﺔ َﻛﺜﻴﺮ ًﺓ ﺑ ِ ِﺎ ِ‬ ‫ﺫﻥ ﺍﷲ«‪ **.‬ﻭ ﺷﻤﺎ ﺁﻧﻬﺎﻳﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‪ ،‬ﺷﻚ ﻧﺪﺍﺷﺘﻪ‬ ‫ﺑﺎﺷﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻴﭻ ﺗﺮﺩﻳﺪ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪ .‬ﺍﻳﻦﮔﻮﻧﻪ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻓﺌﺔ ﻗﻠﻴﻠﻪ ﺍﺯ ﻓﺌﺔ ﻛﺜﻴﺮﻩ‪ ،‬ﻛﻪ ﺩﺍﺭﺍﻯ‬ ‫ﺍﻳﻦ ﻭﻳﮋﮔﻰ‪ ،‬ﺍﻳﻦ ﺧﺼﻮﺻﻴﺖ ﻭ ﺍﻳﻦ ﭘﺎﻳﺪﺍﺭﻯ ﻧﺒﺎﺷﺪ‪ ،‬ﺟﻠﻮﺗﺮ ﺧﻮﺍﻫﺪ ﺭﻓﺖ ﻭ ﺑﻴﺸﺘﺮ ﻏﻠﺒﻪ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫ﺑﺎﻳﺪ ﺭﺍﻩ ﺭﺍ ﺑﻪﻃﻮﺭ ﻣﺴﺘﻘﻴﻢ ﺩﻧﺒﺎﻝ ﻛﺮﺩ ﻭ ﺩﺭ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻣﺎﻧﺪ‪.‬‬ ‫»ﺍﺑﻮﺣﺎﺗﻢ ﺭﺍﺯﻯ«‪ 94‬ﻛﺘﺎﺑﻰ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺭﺩ ﺑﺮ ﻧﻈﺮﻳﺎﺕ ﺍﻟﺤﺎﺩﺁﻣﻴﺰ »ﻣﺤﻤﺪﺑﻦﺯﻛﺮﻳﺎﻯ ﺭﺍﺯﻯ« ﻧﻮﺷﺘﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻭ ﺩﺍﻧﺸﻤﻨﺪ ﺩﺭ ﻳﻚ ﺯﻣﺎﻥ ﻣﻰﺯﻳﺴﺘﻨﺪ‪ ،‬ﻫﺮ ﺩﻭ ﻫﻢ ﺍﻫﻞ ﺭﻯ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ ﻫﻢ ﺩﺭﮔﻴﺮﻯ‬ ‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﻇﺎﻫﺮﺍً ﺯﻛﺮﻳﺎ‪ ،‬ﺑﺎ ﺍﻳﻨﻜﻪ ﻣﺴﻠﻤﺎﻥ ﻭ ﻣﺆﻣﻦ ﺑﻮﺩﻩ‪ ،‬ﺍﻧﺪﻛﻰ ﺣﺮﻑﻫﺎﻯ ﺍﻟﺤﺎﺩﺁﻣﻴﺰ ﺑﻪ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻩ‬ ‫ﻭ ﺍﺑﻮﺣﺎﺗﻢ ﺑﻨﺎﻯ ﺭﺩﻛﺮﺩﻥ ﺁﻥ ﺣﺮﻑﻫﺎ ﺭﺍ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺑﻮﺣﺎﺗﻢ ﻧﻮﺷﺘﻪﻫﺎﻳﻰ ﺑﺴﻴﺎﺭ ﻗﻮﻯ ﻭ ﻣﺘﻴﻦ ﻭ‬ ‫ﺯﺑﺪﻩ ﺩﺍﺭﺩ‪ .‬ﻣﻰﮔﻮﻳﺪ ﺭﺍﻩ ﻣﺴﺘﻘﻴﻢ ﺟﺎﺩﻩﺍﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻗﺪﻡﺑﻪﻗﺪﻡ ﺁﻥ‪ ،‬ﭘﻨﺠﺮﻩﻫﺎ ﻭ ﺩﺭﻫﺎ ﺍﺯ ﺩﻭ ﻃﺮﻑ‬ ‫ﺑﺎﺯ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻧﺴﺎﻥ ﺭﺍ ﻫﻤﻴﻦﻃﻮﺭ ﺗﺸﻮﻳﻖ ﻣﻰﻛﻨﻨﺪ ﺑﻪ ﺍﻳﻨﻜﻪ ﺍﺯ ﺍﻳﻦﻃﺮﻑ ﺑﺮﻭﻳﻢ‪ ،‬ﺍﺯ ﺁﻥﻃﺮﻑ ﺑﺮﻭﻳﻢ‪.‬‬ ‫ﺍﻣﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﺩﺭﻫﺎ ﻭ ﭘﻨﺠﺮﻩﻫﺎ‪ ،‬ﺣﺠﺎﺏ ﻭ ﭘﺮﺩﺓ ﺣﺮﻣﺎﺕﺍﷲ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ؛ ﻛﻪ ﻣﻰﮔﻮﻳﺪ ﺍﻳﻦ‬ ‫ﺣﺮﻣﺎﺕ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺭﻳﺪ ﻭ ﻧﺮﻭﻳﺪ‪ ،‬ﻭﺍ ِّﻻ ﺍﺯ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺩﻭﺭ ﺧﻮﺍﻫﻴﺪ ﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﮔﺮ ﭘﺮﺩﻩ ﺭﺍ ﭘﺲ‬ ‫ﺯﺩﻳﺪ ﻭ ﺑﻪ ﺁﻥﻃﺮﻑ ﺭﻓﺘﻴﺪ‪ ،‬ﺭﻓﺘﻪﺍﻳﺪ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻫﺪﻑ ﻧﺨﻮﺍﻫﻴﺪ ﺭﺳﻴﺪ‪ .‬ﻫﺪﻑ ﻓﻘﻂ ﺍﺯ ﺍﻳﻦ ﺟﺎﺩﺓ ﻣﺴﺘﻘﻴﻢ‬ ‫ﭘﻴﻤﻮﺩﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪ ،‬ﻭ ﻻﻏﻴﺮ‪.‬‬ ‫ﺁﻥ ﻫﺪﻓﻰ ﻛﻪ ﺑﺸﺮﻳﺖ ﺑﻪ ﺧﺎﻃﺮ ﺁﻥ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺷﺮﻑ ﺧﻼﻳﻖ ﺑﻪ ﺳﻤﺖ ﻳﻚ ﻫﺪﻑ‬ ‫ﺑﺴﻴﺎﺭ ﻭﺍﻻ‪ ،‬ﻛﻪ ﺣﺘﻰ ﺗﺼﻮﺭﺵ ﻫﻢ ﺑﺮﺍﻯ ﻋﻘﻞ ﻭ ﻣﺰﺍﺝ ﻋﻘﻼﻧﻰ ﻭ ﻣﺎﺩﻯ ﻣﺎ ﻛﺎﻣ ً‬ ‫ﻼ ﻣﻤﻜﻦ ﻧﻴﺴﺖ‪،‬‬ ‫ﺑﺎﻳﺪ ﺣﺮﻛﺖ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺟﺎﺩﻩ ﻫﻢ ﻣﻨﺤﺼﺮﺍً ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻜﻪ ﺷﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﺩﺭ ﻗﺮﺁﻥ‬ ‫ﻛﺮﻳﻢ ﺍﻳﻦﻗﺪﺭ ﺭﻭﻯ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺗﻜﻴﻪ ﺷﺪﻩ ﻭ ﭘﻴﻐﻤﺒﺮ ﺭﺍ ﺭﻫﺮﻭ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻣﻰﺩﺍﻧﺪ ـﻳﺲ‬ ‫ٍ‬ ‫ﺍﻟﺤﻜﻴﻢ ﺍِﻧ َ‬ ‫َﻭﺍﻟ ُﻘ ِ‬ ‫ﺮﺳﻠﻴﻦ َﻋﻠﻰ‬ ‫ﺻﺮﺍﻁ ُﻣﺴﺘَﻘﻴﻢ***ـ ﻳﺎ »ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ«‬ ‫ﺮﺁﻥ َ‬ ‫ﱠﻚ ﻟ َ ِﻤ َﻦ ُ‬ ‫ﺍﻟﻤ َ‬ ‫‪95‬‬

‫ﺩﺭ ﺳﻮﺭﺓ ﺣﻤﺪ ﻫﺮ ﺭﻭﺯ‪ ،‬ﺑﺎﺭﻫﺎ ﺗﻜﺮﺍﺭ ﻣﻰﺷﻮﺩ‪ ،‬ﻭ ﺁﻳﺎﺕ ﻣﺘﻌﺪﺩ ﺩﻳﮕﺮ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ؛ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﻛﻪ ﺍﻫﻤﻴﺖ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺭﺍ ﺑﻪ ﻣﺎ ﻧﺸﺎﻥ ﺩﻫﺪ‪ .‬ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻫﻤﻴﻦ ﺻﺮﺍﻃﻰ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺑﻴﻦ‬ ‫* ﺩﺭ ﺭﻭﺯ ﺍﻟﺴﺖ‪ ،‬ﺑﻠﻰ ﮔﻔﺘﻰ ‪ ......‬ﺍﻣﺮﻭﺯ‪ ،‬ﺑﻪ ﺑﺴﺘﺮ ﻻ ﺧﻔﺘﻰ‪ .‬ﺷﻴﺦ ﺑﻬﺎﻳﻰ‬ ‫** ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺑﻘﺮﻩ‪ /‬ﺁﻳﻪ ‪...» :249‬ﭼﻪ ﺑﺴﺎ ﮔﺮﻭﻩ ﺍﻧﺪﻛﻰ ﻛﻪ ﺑﻪ ﺗﻮﻓﻴﻖ ﺧﺪﺍ ﺑﺮ ﮔﺮﻭﻩ ﺑﺴﻴﺎﺭﻯ ﭘﻴﺮﻭﺯ ﺷﺪﻧﺪ‪«...‬‬ ‫*** ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻳﺲ‪ /‬ﺁﻳﺎﺕ ‪ 1‬ﺍﻟﻰ ‪4‬‬

‫ﺍﮔــﺮ ﺍﺯ ﺻــﺮﺍﻁ ﻣﺴــﺘﻘﻴﻢ‬ ‫ﺩﻭﺭ ﺍﻓﺘﺎﺩﻳــﺪ‪ ،‬ﺑــﻪ ﻫــﺪﻑ‬ ‫ﻧﺨﻮﺍﻫﻴﺪ ﺭﺳﻴﺪ‪.‬‬


‫‪ 130‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺻــﺮﺍﻁ ﻣﺴــﺘﻘﻴﻢ‪ ،‬ﻫﻤﻴﻦ‬ ‫ﺻﺮﺍﻃﻰ ﺍﺳــﺖ ﻛــﻪ ﺍﺯ ﺑﻴﻦ‬ ‫ﺣﺮﻣﺎﺕﺍﷲ ﻋﺒﻮﺭ ﻣﻰﻛﻨﺪ‪.‬‬

‫ﺣﺮﻣﺎﺕﺍﷲ ﻋﺒﻮﺭ ﻣﻰﻛﻨﺪ‪ ،‬ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺍﺋﻢ ﺩﺭ ﺣﻮﺯﺓ ﻭﺳﻮﺳﻪ ﻭ ﺟﺎﺫﺑﺔ ﺁﻧﻬﺎﺳﺖ‪ .‬ﻫﺪﺍﻳﺖ ﺻﺮﺍﻁ‬ ‫ﻣﺴﺘﻘﻴﻢ ﺍﻣﺮ ﻻﺯﻣﻰ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﻫﺮ ﺭﻭﺯ ﮔﻔﺘﻦ ﻭ ﻫﺮ ﺩﻗﻴﻘﻪ ﮔﻔﺘﻦ ﻭ ﺁﻥﻫﻢ ﺍﺻﺮﺍﺭ ﺑﺮ ﺍﻳﻨﻜﻪ ﺑﺎﻳﺪ‬ ‫ﺑﺎ ﺣﻀﻮﺭ ﻗﻠﺐ ﺑﮕﻮﻳﻴﺪ ﻛﻪ ﺍﮔﺮ ﺑﺎ ﺣﻀﻮﺭ ﻗﻠﺐ ﻧﮕﻔﺘﻴﺪ‪ ،‬ﻓﺎﻳﺪﻩ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﺮﺍﻯ ﭼﻴﺴﺖ؟ ﺩﺭ ﻫﺮ ﻗﺪﻡ ﺍﺯ ﺭﺍﻩ‬ ‫ﻣﺎ‪ ،‬ﺣﻘﻴﻘﺘ ًﺎ ﻳﻚ ﺍﻧﺸﻌﺎﺏ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؛ ﻳﻚ ﺳﻪﺭﺍﻫﻰ‪ ،‬ﻳﻚ ﭼﻬﺎﺭﺭﺍﻫﻰ‪ ،‬ﻳﻚ ﭼﻨﺪﺭﺍﻫﻰ‪ .‬ﺍﻳﻦ ﺻﺮﺍﻁ‬ ‫ﻣﺴﺘﻘﻴﻢ‪ ،‬ﮔﺎﻫﻰ ﺍﻭﻗﺎﺕ ﻣﻤﻜﻦ ﺍﺳﺖ ﺣﻘﻴﻘﺘ ًﺎ ﮔﻢ ﺷﻮﺩ‪ .‬ﺩﺭ ﺟﺎﺩﻩﻫﺎ ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﭘﻴﺶ ﻣﻰﺁﻳﺪ‪.‬‬ ‫ﺍﻧﺴﺎﻥ ﻫﻤﻴﻦﻃﻮﺭ ﻛﻪ ﻣﻰﺭﻭﺩ‪ ،‬ﺭﺍﻫﻰ ﻛﻪ ﻋﻠﻰﺍﻟﻈﺎﻫﺮ ﻣﺴﺘﻘﻴﻢ ﺍﺳﺖ‪ ،‬ﺭﺍﻩ ﻳﻚ ﻛﻮﺭﻩ ﺩﻩ ﺍﺳﺖ ﻭ ﺑﻪ‬ ‫ﻳﻚ ﻛﻮﺭﻩ ﺩﻩ ﻣﻰﺭﺳﺪ‪ .‬ﺭﺍﻩ ﺍﺻﻠﻰ ﻭﺍﻗﻌﻰ‪ ،‬ﺍﻧﺤﻨﺎﻳﻰ ﺩﺍﺭﺩ ﻭ ﺁﺩﻣﻰ ﻣﻠﺘﻔﺖ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ‪ ،‬ﺭﺍﻩ ﺍﺻﻠﻰ‬ ‫ﺍﺳﺖ؛ ﺑﻠﻜﻪ ﺧﻴﺎﻝ ﻣﻰﻛﻨﺪ ﺭﺍﻩ ﺍﺻﻠﻰ ﻭ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻫﻤﺎﻥ ﺭﺍﻫﻰ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻛﻮﺭﻩ ﺩﻩ ﺧﺘﻢ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺷﻨﺎﺧﺘﻦ ﺭﺍﻩ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻛﺎﺭ ﺑﺴﻴﺎﺭ ﻣﺸﻜﻠﻰ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ ﺁﻥ‪ ،‬ﺍﻧﺴﺎﻥ ﺍﺯ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺑﺎﻳﺪ‬ ‫ﻛﻤﻚ ﺑﺨﻮﺍﻫﺪ‪.‬‬ ‫‪71/11/4‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺧﺠﺎﻟﺖ ﻧﻜﺸﻴﻢ ﻛﻪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺍﺳﻼﻣﻰ ﻧﻴﺴﺖ‪ ،‬ﻏﻴﺮﺍﺳﻼﻣﻰ ﺍﻋﻼﻥ ﻛﻨﻴﻢ ﻭ ﻧﭙﺴﻨﺪﻳﻢ‪ .‬ﻣﺎ‬ ‫ﺍﻳﺮﺍﻧﻰ ﻫﺴﺘﻴﻢ‪ .‬ﺍﻳﺮﺍﻧﻰ ﻫﺰﺍﺭﻭﺳﻴﺼﺪ ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﻫﻤﻪ ﭼﻴﺰﺵ ﺑﺎ ﺍﺳﻼﻡ ﺟﻮﺷﻴﺪﻩ ﻭ ﺍﻭﺝ ﺗﺮﻗﻰ‬ ‫ﺧﻮﺩﺵ ﺭﺍ ﺍﺯ ﺍﺳﻼﻡ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺎﺭﻳﺦ ﻣﺎ ﺗﺎﺭﻳﺦ ﻣﺪ ّﻭﻧﻰ ﺍﺳﺖ؛ ﺗﺎﺭﻳﺦ ﭘﻨﻬﺎﻧﻰ ﻧﻴﺴﺖ‪.‬‬

‫ﻣﺤﻘﻖ‪ ،‬ﻫﻨﺮﻣﻨﺪ ﻭ ﻧﻮﻳﺴﻨﺪﻩ‬ ‫ﺑﺎﻳــﺪ ﺩﺭ ﻓﻀﺎﻯ ﺍﺳــﻼﻣﻰ‬ ‫ﺑﻴﻨﺪﻳﺸﻨﺪ‪.‬‬

‫ﭼــﺎﺭﺓ ﻛﺎﺭ‪ ،‬ﺑﺎ ﻗــﺮﺁﻥ ﺍﻧﺲ‬ ‫ﮔﺮﻓﺘﻦ ﺍﺳــﺖ؛ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ‬ ‫ﺗﺎﻟﻰ ﻗــﺮﺁﻥ ﺍﺳــﺖ ﻭ ﺑﻌﺪ‪،‬‬ ‫ﺍﻧﺲ ﺑﺎ ﺻﺤﻴﻔﺔ ﺳﺠﺎﺩﻳﻪ‪.‬‬

‫ﺑﺒﻴﻨﻴﺪ ﺁﻧﭽﻪ ﻛﻪ ﻫﺴﺖ‪ ،‬ﻣﺎﻝ ﻛﻴﺴﺖ؟ ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺩﺭ ﻓﻀﺎﻯ ﺍﺳﻼﻣﻰ ﺗﺮﺑﻴﺖ ﺷﺪﻧﺪ‪ ،‬ﻫﻤﺎﻥﻫﺎ ﺑﻮﺩﻧﺪ‬ ‫ﻛﻪ ﺗﻮﺍﻧﺴﺘﻨﺪ ﺷﻌﺮ ﺭﺍ‪ ،‬ﺗﺤﻘﻴﻘﺎﺕ ﺭﺍ‪ ،‬ﺭﺷﺘﻪﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﻓﺮﻫﻨﮓ ﻭ ﻣﻌﺮﻓﺖ ﺭﺍ ﻛﻪ ﺩﺭ ﺟﺎﻣﻌﺔ ﻣﺎ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺖ‪ ،‬ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﻧﻴﺎ ﻭ ﻛﺸﻮﺭ ﺑﮕﺬﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻪ ﺑﺮﻛﺎﺕ ﺍﺳﻼﻡ ﺍﺳﺖ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﻛﺎﺭ ﺍﺩﺑﻰ‬ ‫ﻭ ﺑﻪﻃﻮﺭ ﺍﻋﻢ‪ ،‬ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﺎﻳﺪ ﺩﺭ ﺳﺎﻳﻪ ﻭ ﭘﺮﺗﻮ ﺗﻌﺎﻟﻴﻢ ﺍﺳﻼﻡ ﻭ ﻓﻜﺮ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﺍﺭﺯﺵﻫﺎﻯ‬ ‫ﺍﺳﻼﻣﻰ ﺍﻧﺠﺎﻡ ﮔﻴﺮﺩ‪ .‬ﻳﻌﻨﻰ ﺁﻥ ﻣﺤﻘﻖ‪ ،‬ﺁﻥ ﻫﻨﺮﻣﻨﺪ ﻭ ﺁﻥ ﻧﻮﻳﺴﻨﺪﻩ‪ ،‬ﺩﺭ ﻓﻀﺎﻯ ﺍﺳﻼﻣﻰ ﺑﻴﻨﺪﻳﺸﺪ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺑﺮﺍﻯ ﺍﻳﻦ ﻛﺎﺭ‪ ،‬ﻗﺮﺁﻥ ﺭﺍ ﺩﺭ ﻣﺠﻤﻮﻋﺔ ﺧﻮﺩﺗﺎﻥ ﺭﺍﻳﺞ ﻛﻨﻴﺪ‪ .‬ﻳﻌﻨﻰ ﺁﻗﺎﻳﺎﻥ ﻳﺎ ﺧﻮﺍﻫﺮﺍﻧﻰ‬ ‫ﻛﻪ ﻣﺸﻐﻮﻝ ﻛﺎﺭ ﻫﺴﺘﻨﺪ ﺑﺎ ﻗﺮﺁﻥ ﺍُﻧﺲ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪ .‬ﻗﺮﺁﻥ ﻛﺘﺎﺏ ﻋﺠﻴﺒﻰ ﺍﺳﺖ‪ .‬ﺍﻓﺴﻮﺱ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺎ‬ ‫ﻛﻠﻤﺎﺕ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺁﻥ ﺍﺣﺴﺎﺱ ﺭﺍ ﺑﻴﺎﻥ ﻛﻨﺪ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻦ‪ ،‬ﻗﺮﺁﻥ ﺭﺍ ﻛﻪ ﻛﺘﺎﺏ ﻋﺠﻴﺒﻰ ﺍﺳﺖ ﺑﺎ ﺯﺑﺎﻥ‬ ‫ﺧﻮﺩﺵ ﺑﺎﻳﺪ ﻓﻬﻤﻴﺪ‪ .‬ﺗﺮﺟﻤﺔ ﻗﺮﺁﻥ‪ ،‬ﻧﻤﻰﺗﻮﺍﻧﺪ ﻗﺮﺁﻥ ﺑﺎﺷﺪ؛ ﺍﮔﺮ ﭼﻪ‪ ،‬ﭼﻴﺰﻯ ﺭﺍ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‪ .‬ﺍﻣﺎ ﺑﻪ‬ ‫ﻧﻈﺮ ﻣﻦ‪ ،‬ﭼﺎﺭﺓ ﻛﺎﺭ‪ ،‬ﺑﺎ ﻗﺮﺁﻥ ﺍُﻧﺲ ﮔﺮﻓﺘﻦ ﺍﺳﺖ‪ .‬ﺧﺼﻮﺻﻴﺖ ﻗﺮﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ ﻋﺮﺑﻰ‬ ‫ﻫﻢ ﻧﺪﺍﻧﺪ ـﺍﮔﺮﭼﻪ ﺩﺭ ﻣﺤﻴﻂ ﻓﺎﺭﺳﻰ ﺯﺑﺎﻥ ﻣﺎ‪ ،‬ﻓﻌ ً‬ ‫ﻼ ﺍﺻﻄﻼﺣﺎﺕ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﻛﻠﻤﺎﺗﻤﺎﻥ ﺑﺎ ﻋﺮﺑﻰ‬ ‫ﺁﻣﻴﺨﺘﻪ ﺍﺳﺖـ ﻭﻗﺘﻰ ﻗﺮﺁﻥ ﺭﺍ ﭼﻨﺪ ﺑﺎﺭ ﺑﺎ ﺩﻗﺖ ﺑﺨﻮﺍﻧﺪ‪ ،‬ﺑﻪﺗﺪﺭﻳﺞ ﻳﻚ ﺑﺮﺩﺍﺷﺖ ﻭ ﻓﻬﻤﻰ ﺍﺯ ﺁﻥ ﭘﻴﺪﺍ‬ ‫ﻣﻰﻛﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﺗﻔﺎﺳﻴﺮ‪ ،‬ﺧﻮﺏ ﺍﺳﺖ‪ .‬ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﻛﻠﻤﺎﺕ ﺑﺰﺭﮔﺎﻥ‪ ،‬ﺧﻮﺏ ﺍﺳﺖ‪ .‬ﻭﻟﻰ ﺍُﻧﺲ ﺑﺎ‬ ‫ﻗﺮﺁﻥ ﻭ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ‪ ،‬ﭼﻴﺰ ﻋﺠﻴﺒﻰ ﺍﺳﺖ! ﻭﺍﻗﻌ ًﺎ ﻧﻬﺞﺍﻟﺒﻼﻏﻪ‪ ،‬ﺗﺎﻟﻰ ﻗﺮﺁﻥ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﻭﻗﺘﻰ ﺑﺎ‬ ‫ﻧﻬﺞﺍﻟﺒﻼﻏﻪ ﺍُﻧﺲ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﻰﺑﻴﻨﺪ ﭼﻘﺪﺭ ُﭘﺮ ﺍﺳﺖ‪ .‬ﻭ ﺑﻌﺪ‪ ،‬ﺍﻧﺲ ﺑﺎ ﺻﺤﻴﻔﺔ ﺳﺠﺎﺩﻳﻪ‪.‬‬ ‫ﺑﺒﻴﻨﻴﺪ ﭼﻪ ﭼﻴﺰﻫﺎﻯ ﻧﺎﺑﻰ ﺍﺯ ﺍﺳﻼﻡ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﺎﺳﺖ‪ ،‬ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺍﺳﻼﻡ ﻫﻢ ﺩﺭﻭﻥ ﺍﻳﻨﻬﺎﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ‬ ‫ﺮﺳﺮﻯ‪ ،‬ﺍﺻ ً‬ ‫ﻼ ﺑﻪ ﺁﺩﻡ ﺟﻮﺍﺏ ﻧﻤﻰﺩﻫﺪ‪ .‬ﺍﮔﺮ ﺷﻤﺎ ﺟﺬﺍﺏﺗﺮﻳﻦ ﺁﻳﺎﺕ‬ ‫ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻧﮕﺎﻩ َﺳ َ‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪131‬‬

‫ﻗﺮﺁﻥ ﺭﺍ ﻛﻪ ﻳﻚ ﺍﻧﺴﺎﻥ ﻋﺎﺭﻑ ﺍﺯ ﺧﻮﺍﻧﺪﻧﺶ ﺑﻰﺧﻮﺩ ﻣﻰﺷﻮﺩ‪ ،‬ﺟﻠﻮ ﺁﺩﻣﻰ ﻣﻌﻤﻮﻟﻰ ﺑﮕﺬﺍﺭﻳﺪ‪ ،‬ﻭﻟﻮ‬ ‫ﻣﻌﻨﺎﻳﺶ ﺭﺍ ﻫﻢ ﺑﻔﻬﻤﺪ‪ ،‬ﻫﻤﻴﻦﻃﻮﺭ ﺑﻪ ﺁﻥ ﻧﮕﺎﻩ ﻛﻨﺪ ﻭ ﭼﻴﺰﻯ ﺩﺳﺘﮕﻴﺮﺵ ﻧﻤﻰﺷﻮﺩ‪ .‬ﻗﺮﺁﻥ ﺗﺪﺑّﺮ‬

‫ﻣﻰﺧﻮﺍﻫﺪ؛ ﻣﺜﻞ ﻫﺮ ﻛﻼﻡ ﻋﻤﻴﻖ ﺩﻳﮕﺮ‪ .‬ﻣﮕﺮ ﺳﺨﻦ ﺳﻌﺪﻯ ﺗﺪﺑّﺮ ﻧﻤﻰﺧﻮﺍﻫﺪ؟ ﺷﻤﺎ ﺷﻌﺮﻯ ﺍﺯ‬ ‫ﺳﻌﺪﻯ ﺭﺍ ﭘﻴﺶ ﺩﻭ ﻧﻔﺮ ﻛﻪ ﺍﻭﻟﻰ ﺁﺩﻣﻰ ﺍﺳﺖ ﻣﺄﻧﻮﺱ ﻭ ﺁﺷﻨﺎ ﺑﺎ ﻓﻜﺮ ﺳﻌﺪﻯ ﻭ ﺩﻭﻣﻰ ﺁﺩﻣﻰ ﺍﺳﺖ‬ ‫ﻣﻌﻤﻮﻟﻰ‪ ،‬ﺑﺨﻮﺍﻧﻴﺪ؛‬ ‫ﺍﻯ ﻛﻪ ﭘﻨﺠﺎﻩ ﺭﻓﺖ ﻭ ﺩﺭ ﺧﻮﺍﺑﻰ ﻣﮕﺮ ﺍﻳﻦ ﭘﻨﺞ ﺭﻭﺯﻩ ﺩﺭﻳــــﺎﺑﻰ‬ ‫ﻏﺮﻩ ﻫﻨﻮﺯ‬ ‫ﻋﻤﺮ ﺑﺮﻑ ﺍﺳﺖ ﻭ ﺁﻓﺘــﺎﺏ ﺗﻤﻮﺯ ﺍﻧﺪﻛﻰ ﻣﺎﻧﺪﻩ؛ ﺧﻮﺍﺟﻪ ّ‬ ‫ﺍﻳﻨﻬﺎ ﺭﺍ ﻫﻤﻴﻦﻃﻮﺭﻯ ﻣﮕﺮ ﻣﻰﺷﻮﺩ ﻓﻬﻤﻴﺪ! ﺗﺮﺟﻤﻪﺍﻯ ﺭﺍ ﻛﻪ ﺍﻧﺴﺎﻥ ﻣﻰﻓﻬﻤﺪ‪ ،‬ﺣﻜﻤﺘﺶ ﺭﺍ‬ ‫ﻧﻤﻰﻧﻮﺷﺪ؛ ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﺁﻥ ﻓﻀﺎ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ ،‬ﺍُﻧﺲ ﭘﻴﺪﺍ ﻛﻨﺪ ﻭ ﺗﺪﺑّﺮ ﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺑﺮﺍﻯ ﻛﺴﺎﻧﻰ ﻛﻪ‬

‫ﺍﻣﺮﻭﺯ ﻣﻰﺧﻮﺍﻫﻨﺪ ﺍﺩﺑﻴﺎﺕ ﻭ ﻫﻨﺮ ﺍﺳﻼﻣﻰ ﻭ ﺍﻳﺮﺍﻧﻰ ﺭﺍ ﺑﺪﺍﻧﻨﺪ ﻻﺯﻡ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻫﻨﺮ ﺍﻳﺮﺍﻧﻰ‪ ،‬ﺍﺯ ﺍﻭﻝ ﺗﺎ‬ ‫ﺁﺧﺮ‪ ،‬ﺍﺳﻼﻣﻰ ﺍﺳﺖ ﻭ ﻏﻴﺮ ﺍﺯ ﺍﺳﻼﻡ ﭼﻴﺰﻯ ﻧﺪﺍﺭﺩ‪ .‬ﻋﺪﻩﺍﻯ ﺩﺭ ﺍﻳﻦ ﺍﺩﺑﻴﺎﺕ ﻭ ﻫﻨﺮ‪ ،‬ﻫﺮ ﭼﻪ ﻫﻢ ﺗﻼﺵ‬ ‫ﻣﻰﻛﻨﻨﺪ ﻭ ﺍﺯ ﻫﺮ ﻃﺮﻑ ﻫﻢ ﻛﻪ ﻣﻰﺭﻭﻧﺪ‪ ،‬ﺑﺎﺯ ﺑﻪ ﺍﺳﻼﻡ ﻭ ﺑﻪ ﻗﺮﺁﻥ ﻣﻰﺭﺳﻨﺪ‪ .‬ﺣﺎﻝ ﻛﻪ ﺑﻪ ﻧﺎﻡ ﺍﺳﻼﻡ‬ ‫ﺩﻭﺭ ﻫﻢ ﺟﻤﻊ ﺷﺪﻩﺍﻳﻢ‪ ،‬ﻧﺒﺎﻳﺪ ﺑﺎﺯ ﻫﻤﻴﻦﻃﻮﺭ ﻃﺒﻖ ﻋﺎﺩﺕ ﺑﻪ ﺳﻤﺖ ﺍﺭﺯﺵﻫﺎﻳﻰ ﺑﺮﻭﻳﻢ ﻛﻪ ﺑﺮﺍﻳﻤﺎﻥ‬ ‫ﺑﻴﮕﺎﻧﻪ ﺍﺳﺖ ﻭ ﺍﺳﺎﺳ ًﺎ ﺑﺎ ﺍﺳﻼﻡ ﻛﺎﺭﻯ ﻧﺪﺍﺭﺩ ﻭ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﻏﻔﻠﺖ ﻭ ﺧﻮﺍﺏ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺑﻪ ﻣﺎ ﺗﺤﻤﻴﻞ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻣﻘﻮﻟﺔ ﺩﻳﮕﺮﻯ ﻛﻪ ﻣﻦ ﻣﺨﺘﺼﺮﺍً ﺁﻥ ﺭﺍ ﻋﺮﺽ ﻣﻰﻛﻨﻢ‪ ،‬ﻫﻨﺮ ﺍﻧﻘﻼﺑﻰ ﺍﺳﺖ‪ .‬ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﻫﻨﺮ ﻭ‬ ‫ﻫﻨﺮﻣﻨﺪ‪ ،‬ﻣﺒﺘﻨﻰ ﺑﺮ ﻧﮕﺎﻩ ﺯﻳﺒﺎﺷﻨﺎﺧﺘﻰ ﺩﺭ ﺯﻣﻴﻨﺔ ﻫﻨﺮ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺗﻮﻗﻊ ﺯﻳﺎﺩﻯ ﻫﻢ ﻧﻴﺴﺖ‪ .‬ﻣﻠﺘﻰ ﺩﺭ ﻳﻚ‬ ‫ﺩﻓﺎﻉ ﻫﺸﺖ ﺳﺎﻟﻪ ﺑﺎ ﻫﻤﺔ ﻭﺟﻮﺩ ﺑﻪ ﻣﻴﺪﺍﻥ ﺁﻣﺪ‪ .‬ﺟﻮﺍﻧﺎﻥ ﺑﻪ ﺟﺒﻬﻪ ﺭﻓﺘﻨﺪ ﻭ ﺍﺯ ﻓﺪﺍﻛﺎﺭﻯ ﺩﺭ ﺭﺍﻩ ﺍﺭﺯﺷﻰ‬ ‫ﻛﻪ ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﻭﺟﻮﺩ ﺩﺍﺷﺖ‪ ،‬ﺍﺳﺘﻘﺒﺎﻝ ﻛﺮﺩﻧﺪ؛ ﺍﻟﺒﺘﻪ ﻋﻤﺪﺗ ًﺎ ﺑﻪ ﺧﺎﻃﺮ ﺩﻳﻦ ﺭﻓﺘﻨﺪ؛ ﻫﺮﭼﻨﺪ ﻣﻤﻜﻦ ﺍﺳﺖ‬ ‫ﻋﺪﻩﺍﻯ ﻫﻢ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﻣﻴﻬﻦ ﻭ ﻣﺮﺯﻫﺎﻯ ﻛﺸﻮﺭ ﺩﺳﺖ ﺑﻪ ﻓﺪﺍﻛﺎﺭﻯ ﺯﺩﻩ ﺑﺎﺷﻨﺪ‪ .‬ﻣﺎﺩﺭﺍﻥ ﻭ ﭘﺪﺭﺍﻥ ﻭ‬ ‫ﻫﻤﺴﺮﺍﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﻛﺴﺎﻧﻰ ﻛﻪ ﭘﺸﺖ ﺟﺒﻬﻪ ﺗﻼﺵ ﻣﻰﻛﺮﺩﻧﺪ ﻧﻴﺰ ﻃﻮﺭ ﺩﻳﮕﺮﻯ ﺣﻤﺎﺳﻪ ﺁﻓﺮﻳﺪﻧﺪ‪.‬‬ ‫ﺷﻤﺎ ﺧﺎﻃﺮﺍﺕ ﻫﺸﺖ ﺳﺎﻝ ﺩﻓﺎﻉ ﻣﻘﺪﺱ ﺭﺍ ﻣﺮﻭﺭ ﻛﻨﻴﺪ‪ ،‬ﺑﺒﻴﻨﻴﺪ ﺑﺮﺍﻯ ﻳﻚ ﻧﮕﺎﻩ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ ﺑﻪ ﺣﺎﻟﺖ‬ ‫ﻭ ﻛﻴﻔﻴﺖ ﻳﻚ ﺟﺎﻣﻌﻪ‪ ،‬ﭼﻴﺰﻯ ﺍﺯ ﺍﻳﻦ ﺯﻳﺒﺎﺗﺮ ﭘﻴﺪﺍ ﻣﻰﻛﻨﻴﺪ؟ ﺷﻤﺎ ﺩﺭ ﻋﺎﻟﻲﺗﺮﻳﻦ ﺁﺛﺎﺭ ﺩﺭﺍﻣﺎﺗﻴﻚ ﺩﻧﻴﺎ‪،‬‬ ‫ﺁﻧﺠﺎﻳﻰ ﻛﻪ ﺑﻪ ﻓﺪﺍﻛﺎﺭﻯ ﻳﻚ ﺍﻧﺴﺎﻥ ﺑﺮﺧﻮﺭﺩ ﻣﻰﻛﻨﻴﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺗﺤﺴﻴﻦ ﻭ ﺳﺘﺎﻳﺶ ﻣﻰﻛﻨﻴﺪ‪ .‬ﻭﻗﺘﻰ‬ ‫ﻓﻴﻠﻢ‪ ،‬ﺁﻫﻨﮓ‪ ،‬ﺗﺎﺑﻠﻮﻯ ﻧﻘﺎﺷﻰ‪ ،‬ﺯﻧﺪﮔﻰ ﻓﻼﻥ ﺍﻧﻘﻼﺑﻰ ـﻣﺜ ً‬ ‫ﻼ ژﺍﻧﺪﺍﺭﻙ‪96‬ـ ﻳﺎ ﺳﺮﺑﺎﺯ ﻓﺪﺍﻛﺎﺭ ﻓﻼﻥ‬ ‫ﻛﺸﻮﺭ ﺭﺍ ﺑﺮﺍﻯ ﺷﻤﺎ ﺑﻪ ﺗﺼﻮﻳﺮ ﻣﻰﻛﺸﻨﺪ‪ ،‬ﺩﺭ ﺩﻝ ﻭ ﺑﺎﻃﻦ ﻭ ﻭﺟﺪﺍﻥ ﺧﻮﺩﺗﺎﻥ ﻧﻤﻰﺗﻮﺍﻧﻴﺪ ﻛﺎﺭ ﺍﻭ ﺭﺍ‬ ‫ﺗﺤﺴﻴﻦ ﻧﻜﻨﻴﺪ‪ .‬ﻫﺰﺍﺭﺍﻥ ﺣﺎﺩﺛﺔ ﺑﻪ ﻣﺮﺍﺗﺐ ﺑﺎﺍﺭﺯﺵﺗﺮ ﻭ ﺑﺰﺭگﺗﺮ ﺍﺯ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺍﺛﺮ ﻫﻨﺮﻯ ﻧﺸﺎﻥ‬ ‫ﺩﺍﺩﻩ ﺷﺪﻩ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻫﺸﺖ ﺳﺎﻝ ﺩﻓﺎﻉ ﻣﻘﺪﺱ ﻭ ﺩﺭ ﺧﻮﺩ ﺍﻧﻘﻼﺏ‪ ،‬ﺩﺭ ﺧﺎﻧﺔ ﺷﻤﺎ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ‪ .‬ﺁﻳﺎ ﺍﻳﻦ‬ ‫ﺯﻳﺒﺎﻳﻰ ﻧﻴﺴﺖ؟ ﻫﻨﺮ ﻣﻰﺗﻮﺍﻧﺪ ﺍﺯ ﻛﻨﺎﺭ ﺍﻳﻦ ﻗﻀﻴﻪ ﺑﻰﺗﻔﺎﻭﺕ ﺑﮕﺬﺭﺩ؟ ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﻳﻦ ﺍﺳﺖ ﻭ ﺗﻮﻗﻊ‬ ‫ﺯﻳﺎﺩﻩﺧﻮﺍﻫﺎﻧﻪﺍﻯ ﻧﻴﺴﺖ‪ .‬ﻣﻰﮔﻮﻳﺪ ﭼﺮﺍ ﺯﻳﺒﺎﻳﻰ ﺩﻳﺪﻩ ﻧﻤﻰﺷﻮﺩ؟ ﻛﺴﻰﻛﻪ ﺑﻪ ﺍﻳﻦ ﻣﻘﻮﻟﻪ ﺑﻰﺍﻋﺘﻨﺎﺳﺖ‪،‬‬

‫ﻗﺮﺁﻥ‪ ،‬ﺗﺪﺑّﺮ ﻣﻰﺧﻮﺍﻫﺪ‪.‬‬

‫ﻫﻨﺮ ﺍﻳﺮﺍﻧــﻰ ﺍﺯ ﺍﻭﻝ ﺗﺎ ﺁﺧﺮ‪،‬‬ ‫ﺍﺳــﻼﻣﻰ ﺍﺳــﺖ‪ .‬ﻧﺒﺎﻳﺪ ﺑﻪ‬ ‫ﺳﻤﺖ ﺍﺭﺯﺵﻫﺎﻯ ﺑﻴﮕﺎﻧﻪ ﺑﺎ‬ ‫ﺍﺳﻼﻡ ﺑﺮﻭﻳﻢ‪.‬‬

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‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﻫﻨﺮ ﻭ ﻫﻨﺮﻣﻨﺪ‬ ‫ﻣﺒﺘﻨﻰ ﺑﺮ ﻧﮕﺎﻩ ﺯﻳﺒﺎﺷﻨﺎﺧﺘﻰ ﺩﺭ‬ ‫ﺯﻣﻴﻨﺔ ﻫﻨﺮ ﺍﺳﺖ‪.‬‬

‫ﭼﻪ ﭼﻴﺰﻯ ﺯﻳﺒﺎﺗﺮ ﺍﺯ ﺧﺎﻃﺮﺍﺕ‬ ‫ﻫﺸﺖ ﺳﺎﻝ ﺩﻓﺎﻉ ﻣﻘﺪﺱ‬


‫‪ 132‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺗﻮﻗــﻊ ﺍﻧﻘــﻼﺏ ﺍﺯ ﻫﻨﺮ ﺍﻳﻦ‬ ‫ﺍﺳــﺖ ﻛﻪ ﺍﺯ ﺯﻳﺒﺎﻳﻰ ﺩﻭﺭﺍﻥ‬ ‫ﺩﻓــﺎﻉ ﻣﻘــﺪﺱ ﻭ ﺍﻧﻘﻼﺏ‪،‬‬ ‫ﺑﻰﺗﻔﺎﻭﺕ ﻧﮕﺬﺭﺩ‪.‬‬

‫ﻧﻤﻰﺧﻮﺍﻫﺪ ﺍﻳﻦ ﺯﻳﺒﺎﻳﻰ ﺭﺍ ﺑﺒﻴﻨﺪ‪.‬‬ ‫ﻋﺰﻳﺰﺍﻥ ﻣﻦ! ﻋﺪﻩﺍﻯ ﺍﺯ ﺷﻤﺎ ﺑﺎ ﺗﺎﺭﻳﺦ ﺑﻪﺧﻮﺑﻰ ﺁﺷﻨﺎ ﻫﺴﺘﻴﺪ‪ .‬ﻣﻦ ﻫﻢ ﺑﺎ ﺗﺎﺭﻳﺦ ﺁﺷﻨﺎ ﻫﺴﺘﻢ‪ .‬ﻣﻦ‬ ‫ﺳﻄﺮ‪ ،‬ﺳﻄﺮ ﻭﺭﻕﻫﺎﻯ ﺗﺎﺭﻳﺦ ﻫﻔﺘﺎﺩ‪ ،‬ﻫﺸﺘﺎﺩ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﻭ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺭﺍ ﻣﻜﺮﺭ ﺩﺭ ﻣﻜﺮﺭ ﺧﻮﺍﻧﺪﻩﺍﻡ‪.‬‬ ‫ﻣﺎ ﺣﻘﻴﻘﺘ ًﺎ ﻳﻜﻰ ﺍﺯ ﮔﺮﻓﺘﺎﺭﺗﺮﻳﻦ ﻣﻠﺖﻫﺎ ﺩﺭ ﭘﻨﺠﺔ ﮔﺮﺩﻥﻛﻠﻔﺘﻰ ﻭ ﻗﻠﺪﺭﻯ ﻗﺪﺭﺕﻫﺎﻯ ﺟﻬﺎﻧﻰ ﺑﻮﺩﻩﺍﻳﻢ‪.‬‬ ‫ﺑﻨﺪﻩ ﺩﺭ ﺑﺎﺏ ﺷﺒﻪ ﻗﺎﺭﺓ ﻫﻨﺪ ﻣﻄﺎﻟﻌﺎﺕ ﻣﻔﺼﻠﻰ ﺩﺍﺷﺘﻪﺍﻡ ﻭ ﻛﺘﺎﺑﻰ ﻫﻢ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩﺍﻡ‪.‬‬ ‫ﻭﻗﺘﻰ ﻭﺿﻌﻴﺖ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﺎ ﺷﺒﻪ ﻗﺎﺭﻩ ﻣﻘﺎﻳﺴﻪ ﻣﻰﻛﻨﻢ‪ ،‬ﻣﻰﺑﻴﻨﻢ ﺑﺎ ﺍﻳﻨﻜﻪ ﺁﻧﺠﺎ ﺍﺳﺘﻌﻤﺎﺭ ﻣﺴﺘﻘﻴﻢ‬ ‫ﺍﻧﮕﻠﻴﺴﻲﻫﺎ ﻭﺟﻮﺩ ﺩﺍﺷﺖ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻟﺤﺎﻅ ﻓﺸﺎﺭ ﺍﻧﺴﺎﻧﻰ ﺑﺮ ﻳﻚ ﻛﺸﻮﺭ ﺍﺯ ﻧﺎﺣﻴﺔ ﻗﺪﺭﺕﻫﺎﻯ ﺍﻫﺮﻳﻤﻨﻰ‬ ‫ﺩﻧﻴﺎ‪ ،‬ﻭﺿﻊ ﻣﺎ ﺍﺯ ﺁﻧﻬﺎ ﺑﺪﺗﺮ ﺑﻮﺩ‪ .‬ﺁﻧﻬﺎ ﺍﺯ ﻃﺮﻑ ﻧﻴﺮﻭﻫﺎﻯ ﺧﻮﺩﻯ ﻭ ﻣﻴﻬﻨﻰ ﺧﻮﺩﺷﺎﻥ ﺩﭼﺎﺭ ﺧﻴﺎﻧﺖ ﻭ‬ ‫ﻧﻔﺎﻕ ﻭ ﻓﺴﺎﺩ ﻭ ﻭﺍﺑﺴﺘﮕﻰ ﻧﺒﻮﺩﻧﺪ‪ .‬ﻳﻚ ﻣﺸﺖ ﺍﻧﮕﻠﻴﺴﻰ ﺑﻪ ﺁﻥ ﻛﺸﻮﺭ ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺧﻮﺩﻱﻫﺎﻯ‬ ‫‪100‬‬ ‫ﺁﻧﻬﺎ ﻋﺒﺎﺭﺕ ﺑﻮﺩﻧﺪ ﺍﺯ ﮔﺎﻧﺪﻯ‪ 97‬ﻭ ﻧﻬﺮﻭ‪ 98‬ﻭ ﻣﻮﻻﻧﺎ ﻣﺤﻤﺪ ﻋﻠﻰ ﻭ ﻣﻮﻻﻧﺎ ﺷﻮﻛﺖ ﻋﻠﻰ‪ 99‬ﻭ ِﺟﻨﺎﺡ‬ ‫ﻭ ﻏﻴﺮﻩ‪ .‬ﺁﻧﻬﺎ ﺑﺎ ﺍﻧﮕﻠﻴﺴﻲﻫﺎ ﺟﻨﮕﻴﺪﻧﺪ ﻭ ﺑﺴﻴﺎﺭ ﻫﻢ ﺯﺟﺮ ﻛﺸﻴﺪﻧﺪ‪ ،‬ﺍﻣﺎ ﻭﺿﻊ ﻣﺎ ﺍﻳﻦﮔﻮﻧﻪ ﻧﺒﻮﺩ‪.‬‬ ‫ﺍﻧﮕﻠﻴﺴﻲﻫﺎ ﺭﺿﺎﺧﺎﻥ ﺭﺍ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻚ ﻋﺎﻣﻞ ﺩﺳﺖﻧﺸﺎﻧﺪﻩ ﺑﺮ ﺳﺮ ﻛﺎﺭ ﺁﻭﺭﺩﻧﺪ ﺗﺎ ﻛﺎﺭ ﻣﻮﺭﺩ ﻧﻈﺮ ﺁﻧﻬﺎ‬ ‫ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺣﺮﻑﻫﺎ ﺟﺎﻯ ﺍﻧﻜﺎﺭ ﻧﻴﺴﺖ؛ ﺣﺮﻓﻰ ﻧﻴﺴﺖ ﻛﻪ ﻣﻦ ﺑﺰﻧﻢ؛ ﺍﻳﻦ ﺣﺮﻑﻫﺎ ﺟﺰﻭ‬ ‫ﻭﺍﺿﺤﺎﺕ ﺗﺎﺭﻳﺦ ﺍﺳﺖ ﻛﻪ ﻫﻢ ﮔﺰﺍﺭﺵﮔﺮﺍﻥ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻭ ﻫﻢ ﺍﺳﻨﺎﺩﻯ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺳﻰ‪ ،‬ﭼﻬﻞ ﺳﺎﻝ‬ ‫ﻣﻨﺘﺸﺮ ﺷﺪﻩ‪ ،‬ﮔﻮﻳﺎﻯ ﺁﻥ ﺍﺳﺖ‪ .‬ﻫﻤﻴﻦ ﭼﻨﺪ ﺭﻭﺯ ﭘﻴﺶ ﺩﺭ ﺳﻨﺪﻯ ﺍﺯ ﻫﻤﻴﻦ ﻗﺒﻴﻞ ﻣﻰﺧﻮﺍﻧﺪﻡ ﻛﻪ‬ ‫ﺩﺭ ﺟﻠﺴﻪﺍﻯ ﻛﻪ ﺳﻴﺪ ﺿﻴﺎء‪ 101‬ﻭ ﺭﺿﺎﺧﺎﻥ ﻭ ﻣﺄﻣﻮﺭﺍﻥ ﺍﻧﮕﻠﻴﺴﻰ ﺑﻮﺩﻧﺪ‪ ،‬ﺭﺿﺎﺧﺎﻥ ﮔﻔﺘﻪ ﺑﻮﺩ ﻛﻪ ﻣﻦ‬ ‫ﺳﻴﺎﺳﺖ ﺳﺮﻡ ﻧﻤﻰﺷﻮﺩ ﻭ ﻭﺍﺭﺩ ﻧﻴﺴﺘﻢ؛ ﻫﺮﭼﻪ ﺷﻤﺎ ﺩﺳﺘﻮﺭ ﺑﺪﻫﻴﺪ‪ ،‬ﻣﻦ ﮔﻮﺵ ﺑﻪ ﻓﺮﻣﺎﻧﻢ! ﻫﻤﻴﻦﻃﻮﺭ‬ ‫ﻫﻢ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﻟﺤﻈﻪﺍﻯ ﻛﻪ ﺍﺣﺴﺎﺱ ﻛﺮﺩﻧﺪ ﻳﻚ ﺫﺭﻩ ﺣﺎﻟﺖ ﮔﻮﺵ ﺑﻪ ﻓﺮﻣﺎﻧﻰﺍﺵ ﻣﺘﺰﻟﺰﻝ ﺷﺪﻩ ﻭ‬ ‫ﮔﺮﺍﻳﺸﻰ‪ ،‬ﺁﻥﻫﻢ ﻧﻪ ﺑﻪ ﺳﻤﺖ ﺍﺳﺘﻘﻼﻝ ﺣﻘﻴﻘﻰ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺳﻤﺖ ﺁﻟﻤﺎﻥ ﻫﻴﺘﻠﺮﻯ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﺳﺖ‬ ‫ـﻃﺒﻴﻌﺘ ًﺎ ﻭﻗﺘﻰ ﺭﺿﺎﺧﺎﻥ ﺑﻪ ﻫﻴﺘﻠﺮ ﻧﮕﺎﻩ ﻛﻨﺪ‪ ،‬ﺑﻪ ﻫﻴﺠﺎﻥ ﻣﻰﺁﻳﺪ ﻭ ﻟﺬﺕ ﻣﻰﺑﺮﺩـ ﺍﻭ ﺭﺍ ﻛﻨﺎﺭ ﺯﺩﻧﺪ ﻭ‬ ‫*‬

‫ﻫﻨﺮ ﺍﻧﻘﻼﺑﻰ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ‬ ‫ﺍﺯ ﺗﺎﺭﻳﺦ ﭘــﺮ ﺭﻧﺞ ﻭ ﻣﺤﻨﺖ‬ ‫ﻣﻠــﺖ ﺍﻳــﺮﺍﻥ‪ ،‬ﺑﻰﺗﻔــﺎﻭﺕ‬ ‫ﻧﮕﺬﺭﺩ‪.‬‬

‫ﭘﺴﺮﺵ ﺭﺍ ﺑﺮ ﺳﺮ ﻛﺎﺭ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺟﺰﻭ ﻭﺍﻗﻌﻴﺎﺕ ﻛﺸﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﻛﺸﻮﺭ ﺍﻳﺮﺍﻥ ﺑﺎ ﻫﻤﺔ ﺍﻳﻦ ﺧﺼﻮﺻﻴﺎﺕ ﻓﺮﻫﻨﮕﻰ ﻋﻤﻴﻘﻰ ﻛﻪ ﺷﻤﺎ ﻣﻰﮔﻮﻳﻴﺪ ﻭ ﺭﺍﺳﺖ ﻫﻢ ﻣﻰﮔﻮﻳﻴﺪ‬ ‫ﻭ ﻣﻦ ﻫﻢ ﺑﻪ ﻫﻤﻴﻦﻫﺎ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻡ‪ ،‬ﺗﺤﻘﻴﺮ ﺷﺪ‪ .‬ﭘﻨﺠﺎﻩ‪ ،‬ﺷﺼﺖ ﺳﺎﻝ ﻛﺴﺎﻧﻰ ﺑﺮ ﻣﺎ ﺣﻜﻮﻣﺖ ﻛﺮﺩﻧﺪ‬ ‫ﻛﻪ ﺁﻭﺭﻧﺪﺓ ﺁﻧﻬﺎ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﻣﺎ ﻧﺒﻮﺩﻳﻢ ـﭼﻮﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺣﻜﻮﻣﺖ ﻣﺮﺩﻡ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﺻ ً‬ ‫ﻼ ﺳﺎﺑﻘﻪ‬ ‫ﻧﺪﺍﺷﺖـ ﺑﻠﻜﻪ ﺩﻻﻭﺭﻯ ﺧﻮﺩﺷﺎﻥ ﻫﻢ ﻧﺒﻮﺩ‪ .‬ﺍﻯﻛﺎﺵ ﺍﮔﺮ ﺩﻳﻜﺘﺎﺗﻮﺭ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻗ ً‬ ‫ﻼ ﻣﺜﻞ ﻧﺎﺩﺭﺷﺎﻩ‪ 102‬ﺑﺎ‬ ‫ﺯﻭﺭ ﺑﺎﺯﻭﻯ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﻳﺎ ﻣﺜﻞ ﺁﻏﺎﻣﺤﻤﺪﺧﺎﻥ‪ 103‬ﺑﺎ ﺣﻴﻠﻪﮔﺮﻯ ﺧﻮﺩﺷﺎﻥ ﺑﺮ ﺳﺮ ﻛﺎﺭ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻣﺎ‬ ‫ﺍﻳﻦﻃﻮﺭ ﻧﺒﻮﺩ‪ .‬ﺩﻳﮕﺮﺍﻥ ﺁﻣﺪﻧﺪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮ ﺍﻳﻦ ﻣﻠﺖ ﻣﺴﻠﻂ ﻛﺮﺩﻧﺪ ﻭ ﺗﻤﺎﻡ ﻣﻨﺎﺑﻊ ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮﻯ‬ ‫ﺍﻳﻦ ﻣﻠﺖ ﺭﺍ ﺑﻪ ﻏﺎﺭﺕ ﺑﺮﺩﻧﺪ‪ .‬ﺑﺎ ﺭﻧﺞﻫﺎ ﻭ ﻣﺤﻨﺖﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ‪ ،‬ﺣﺮﻛﺖ ﻋﻈﻴﻤﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ‬ ‫ﭘﺪﻳﺪﺓ ﺷﻮﻡ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ ﻭ ﺗﻮﺍﻧﺴﺖ ﺑﺎ ﻓﺪﺍﻛﺮﺩﻥ ﺟﺎﻥﻫﺎ ﻭ ﺑﺎ ﻋﺮﻳﺎﻥﻛﺮﺩﻥ ﺳﻴﻨﻪﻫﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺩﺷﻨﺔ‬ ‫* »ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﻧﻬﻀﺖ ﺁﺯﺍﺩﻯ ﻫﻨﺪﻭﺳﺘﺎﻥ«‪ ،‬ﺗﺄﻟﻴﻒ ﻋﺒﺪﺍﻟﻤﻨﻌﻢ ﻧﻤﺮﻯ ﻧﺼﺮﻯ‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪133‬‬

‫ﺩﺷﻤﻦ ﻏ ّﺪﺍﺭ‪ ،‬ﺑﻪ ﺟﺎﻳﻰ ﺑﺮﺳﺪ‪ .‬ﺍﻳﻦ ﺯﻳﺒﺎ ﻧﻴﺴﺖ؟ ﻫﻨﺮ ﭼﮕﻮﻧﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺍﺯ ﻛﻨﺎﺭ ﺍﻳﻨﻬﺎ ﺑﻰﺗﻔﺎﻭﺕ ﺑﮕﺬﺭﺩ؟‬ ‫ﺍﻳﻦ ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺳﺖ‪ .‬ﻫﻨﺮ ﺍﻧﻘﻼﺑﻰ ﻛﻪ ﻣﺎ ﺍﺯ ﺍﻭﻝ ﺍﻧﻘﻼﺏ ﻫﻤﻴﻦﻃﻮﺭ ﮔﻔﺘﻴﻢ ﻭ ﺁﻥ ﺭﺍ ﺩﺭﺧﻮﺍﺳﺖ‬ ‫ﻛﺮﺩﻳﻢ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺗﻮﻗﻊ ﺯﻳﺎﺩﻯ ﺍﺳﺖ؟ ﻣﻮﺳﻴﻘﻰ ﻭ ﻓﻴﻠﻢ ﻭ ﺗﺌﺎﺗﺮ ﻭ ﻧﻘﺎﺷﻰ ﻭ ﺳﺎﻳﺮ ﺭﺷﺘﻪﻫﺎﻯ‬ ‫ﻫﻨﺮﻯ‪ ،‬ﺷﻤﺎ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﻣﻘﻮﻟﻪ ﺑﭙﺮﺩﺍﺯﻳﺪ؛ ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻯ ﻻﺯﻣﻰ ﺍﺳﺖ‪ .‬ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﻫﻨﺮ ﻭ‬ ‫ﻫﻨﺮﻣﻨﺪ‪ ،‬ﻳﻚ ﺗﻮﻗﻊ ﺯﻭﺭﮔﻮﻳﺎﻧﻪ ﻭ ﺯﻳﺎﺩﻩﺧﻮﺍﻫﺎﻧﻪ ﻧﻴﺴﺖ؛ ﺑﻞ ﻣﺒﺘﻨﻰ ﺑﺮ ﻫﻤﺎﻥ ﻣﺒﺎﻧﻰ ﺯﻳﺒﺎﺷﻨﺎﺧﺘﻰ ﻫﻨﺮ‬ ‫ﺍﺳﺖ‪ .‬ﻫﻨﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺯﻳﺒﺎﻳﻲﻫﺎ ﺭﺍ ﺩﺭﻙ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺯﻳﺒﺎﻳﻲﻫﺎ ﻟﺰﻭﻣ ًﺎ ﮔﻞ ﻭ ﺑﻠﺒﻞ ﻧﻴﺴﺖ؛ ﮔﺎﻫﻰ‬ ‫ﺍﻭﻗﺎﺕ‪ ،‬ﺍﻧﺪﺍﺧﺘﻦ ﻳﻚ ﻧﻔﺮ ﺩﺭ ﺁﺗﺶ ﻭ ﺗﺤﻤﻞ ﺁﻥ‪ ،‬ﺯﻳﺒﺎﺗﺮ ﺍﺯ ﻫﺮ ﮔﻞ ﻭ ﺑﻠﺒﻠﻰ ﺍﺳﺖ‪ .‬ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳﺪ ﺍﻳﻦ‬ ‫ﺭﺍ ﺑﺒﻴﻨﺪ‪ ،‬ﺩﺭﻙ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﺯﺑﺎﻥ ﻫﻨﺮ ﺗﺒﻴﻴﻦ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﻣﻦ ﺍﻧﻜﺎﺭ ﻧﻤﻰﻛﻨﻢ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺩﺭ ﺯﻣﻴﻨﺔ ﻫﻨﺮ ﺩﻳﻨﻰ ـﺗﺎ ﺁﻧﺠﺎﻳﻰ ﻛﻪ ﺑﻨﺪﻩ ﻣﺠﺎﻝ ﺩﺍﺭﻡ ﻭ‬ ‫ﺩﺭﻙ ﻣﻰﻛﻨﻢ؛ ﭼﻴﺰﻫﺎﻳﻰ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻣﺎ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻚ ﻣﺴﺘﻤﻊ ﺷﺎﻳﺪ ﺩﺭﺳﺖ ﻧﻤﻰﻓﻬﻤﻴﻢـ‬ ‫ﺁﺛﺎﺭ ﺑﺎﺍﺭﺯﺷﻰ ﺩﺭﺳﺖ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻣﻦ ﺍﺯ ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪﻫﺎ ﻛﺎﺭ ﻛﺮﺩﻧﺪ‪ ،‬ﺍﺯ ﺍﻋﻤﺎﻕ ﺩﻝ‬ ‫ﺳﭙﺎﺱﮔﺰﺍﺭﻯ ﻣﻰﻛﻨﻢ؛ ﭼﻪ ﺑﺎﺯﻳﮕﺮﻫﺎﻳﻰ ﻛﻪ ﻧﻘﺶﻫﺎﻯ ﻋﺎﻟﻰ ﺭﺍ‪ ،‬ﻋﺎﻟﻰ ﺑﺎﺯﻯ ﻛﺮﺩﻧﺪ؛ ﭼﻪ ﺁﻧﻬﺎﻳﻰ‬ ‫ﻛﻪ ﻛﺎﺭﮔﺮﺩﺍﻧﻰ ﻛﺮﺩﻧﺪ؛ ﭼﻪ ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﻣﺘﻦ ﻓﻴﻠﻢﻧﺎﻣﻪﻫﺎ ﺭﺍ ﻧﻮﺷﺘﻨﺪ؛ ﭼﻪ ﺑﻘﻴﺔ ﺩﺳﺖﺍﻧﺪﺭﻛﺎﺭﺍﻧﻰ ﻛﻪ‬ ‫ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﻛﺎﺭﻫﺎﻯ ﻫﻨﺮﻯ ﻭﺍﻗﻌ ًﺎ ﻭﺍﺭﺩ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻧﻘﺎﺷﻰ‪ ،‬ﺧﻄﺎﻃﻰ‪ ،‬ﻃﺮﺍﺣﻰ ﻭ ﻏﻴﺮﻩ‪،‬‬ ‫ﻛﺎﺭﻫﺎﻯ ﺑﺎﺍﺭﺯﺷﻰ ﺷﺪﻩ ﻛﻪ ﺑﻪﻫﻴﭻﻭﺟﻪ ﺭﻭﺍ ﻧﻴﺴﺖ ﺍﻧﺴﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﺑﮕﻴﺮﺩ؛ ﻭﻟﻰ ﺍﻧﺘﻈﺎﺭﻯ ﻛﻪ‬ ‫ﻋﺮﺽ ﻛﺮﺩﻡ‪ ،‬ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ‪ ،‬ﺍﻻﻥ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫ﺁﻥﺟﺎﻳﻰ ﻛﻪ ﭘﺎﻯ ﺣﻔﻆ ﺍﺭﺯﺵﻫﺎ ﻭ ﺗﺪﺍﻭﻡ ﺑﺨﺸﻴﺪﻥ ﺑﻪ ﺁﻧﻬﺎﺳﺖ‪ ،‬ﻳﺎ ﺻﺤﺒﺖ ﺍﺯ ﺍﺳﺘﺤﺎﻟﺔ ﺍﺭﺯﺵﻫﺎﺳﺖ‪،‬‬ ‫ﻳﻚ ﺧﻂﻛﺸﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؛ ﺷﻤﺎ ﻧﻤﻰﺗﻮﺍﻧﻴﺪ ﺑﮕﻮﻳﻴﺪ ﻣﻦ ﻧﻪ ﺍﻳﻦ ﻃﺮﻑ ﻫﺴﺘﻢ ﻧﻪ ﺁﻥ ﻃﺮﻑ‪ .‬ﻣﮕﺮ‬ ‫ﻣﻰﺷﻮﺩ؟ ﺍﻳﻦ ﻣﻰﺷﻮﺩ ﺑﻰﻫﻮﻳﺘﻰ‪ .‬ﻣﮕﺮ ﻣﻰﺷﻮﺩ ﺁﺩﻡ ﺑﻪ ﻳﻚ ﺍﺭﺯﺵ‪ ،‬ﻫﻢ ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ‪ ،‬ﻫﻢ ﻧﺒﺎﺷﺪ؛‬ ‫ﻳﻚ ﺍﺭﺯﺷﻰ ﺭﺍ‪ ،‬ﻫﻢ ﭘﺎﺱ ﺑﺪﺍﺭﺩ‪ ،‬ﻫﻢ ﻧﺪﺍﺭﺩ؟ ﺍﻳﻨﺠﺎ ﺁﺩﻡ ﺑﺎﻳﺪ ﻣﻮﺿﻊ ﺍﻧﺘﺨﺎﺏ ﻛﻨﺪ ﻭ ﭘﺎﻯ ﺁﻥ ﺑﺎﻳﺴﺘﺪ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﻣﻦ ﻫﻴﭻ ﻧﻔﻰ ﻧﻤﻰﻛﻨﻢ؛ ﻣﻤﻜﻦ ﺍﺳﺖ ﻛﺴﻰ ﺍﺷﺘﺒﺎﻩ ﻛﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺍﻧﺴﺎﻥ ﺧﻄﺎ ﺭﺍ ﺟﺒﺮﺍﻥ‬ ‫ﻣﻰﻛﻨﺪ؛ ﻛﻤﺎ ﺍﻳﻨﻜﻪ ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻧﻰ ﻛﻪ ﺁﺛﺎﺭ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺑﻪ ﻣﻦ ﺍﺭﺍﺋﻪ ﻛﺮﺩﻧﺪ‬ ‫ﻳﺎ ﺍﺯ ﻃﺮﻳﻖ ﺩﻳﮕﺮﻯ ﻣﻦ ﺁﻥ ﺁﺛﺎﺭ ﺭﺍ ﺩﻳﺪﻡ ﻭ ﺑﻪ ﻧﻈﺮﺍﺕ ﻧﻘﺎﺩﺍﻧﻪﺍﻯ ﺭﺳﻴﺪﻡ‪ ،‬ﭼﻪ ﺩﺭ ﺑﺎﺯﻱﻫﺎ‪ ،‬ﭼﻪ ﺩﺭ‬ ‫ﻣﺤﺎﻭﺭﻩﻫﺎ ﻭ ﺑﻪ ﻗﻮﻝ ﺷﻤﺎ ﺩﻳﺎﻟﻮگﻫﺎ‪ ،‬ﭼﻪ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﺻﺤﻨﻪﭘﺮﺩﺍﺯﻱﻫﺎ‪ ،‬ﺑﻪ ﺁﻧﻬﺎ ﮔﻔﺘﻢ‪ .‬ﺍﻟﺒﺘﻪ ﺑﻌﻀﻰ‬ ‫ﺍﺻﻼﺡ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﻌﻀﻰ ﻫﻢ ﺍﺻﻼﺡ ﻧﻜﺮﺩﻧﺪ‪ .‬ﻣﺎ ﺍﺯ ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺍﺻﻼﺡ ﻛﺮﺩﻧﺪ‪ ،‬ﺗﺸﻜﺮ ﻛﺮﺩﻳﻢ‪ ،‬ﺍﻣﺎ ﺍﺯ‬ ‫ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺍﺻﻼﺡ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﻫﻴﭻﻭﻗﺖ ﮔﻠﻪ ﻧﻜﺮﺩﻳﻢ ﻛﻪ ﭼﺮﺍ ﺍﺻﻼﺡ ﻧﻜﺮﺩﻳﺪ؛ ﭼﻪ ﺑﺮﺳﺪ ﺑﺎﻻﺗﺮ ﺍﺯ‬ ‫ﮔﻠﻪ‪ .‬ﺑﻪﻫﺮﺣﺎﻝ ﺩﺭ ﺍﻳﻨﺠﺎ ﺣﺪﻭﺩﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻣﮕﺮ ﻣﻰﺷﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﻦ ﺣﺪﻭﺩ ﺑﻰﺗﻔﺎﻭﺕ ﺑﻮﺩ؟‬ ‫ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﮔﻔﺘﻢ‪ ،‬ﻧﻤﻰﺷﻮﺩ ﻧﺴﺒﺖ ﺑﻪ ﺍﺭﺯﺵﻫﺎ ﺑﻰﺗﻔﺎﻭﺕ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﻪ ﺣﺴﺎﺏ‬ ‫ﺧﻂ ﻭ ﺟﻨﺎﺡ ﺳﻴﺎﺳﻰ ﺍﻟﻒ ﻭ ﺏ ﮔﺬﺍﺷﺖ‪.‬‬ ‫ﺳﻨﺪﻯ ﺍﺯ ﺍﺳﻨﺎﺩ ﻣﻨﺘﺸﺮ ﺷﺪﺓ ﻭﺯﺍﺭﺕ ﺧﺎﺭﺟﺔ ﺁﻣﺮﻳﻜﺎ ﺩﺭﺑﺎﺭﺓ ﺟﺮﻳﺎﻥ ﻛﻮﺩﺗﺎﻯ ﺑﻴﺴﺖﻭﻫﺸﺖ ﻣﺮﺩﺍﺩ ﺭﺍ‬

‫ﻫﻨﺮﻣﻨــﺪ ﺑﺎﻳﺪ ﺗﺎﺭﻳﺦ ﺭﺍ ﺑﺒﻴﻨﺪ‬ ‫ﻭ ﺩﺭﻙ ﻛﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﺯﺑﺎﻥ‬ ‫ﻫﻨﺮ ﺗﺒﻴﻴﻦ ﻛﻨﺪ‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ ﻛﺎﺭﻫﺎﻯ ﻫﻨﺮﻯ‬ ‫ﺑﺎﺍﺭﺯﺷﻰ ﺍﻧﺠﺎﻡ ﺷﺪ ﻭﻟﻰ ﺍﻧﺘﻈﺎﺭ‬ ‫ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪.‬‬

‫ﻧﻤﻰﺷﻮﺩ ﺍﻧﺴﺎﻥ ﺑﻪ ﺍﺭﺯﺵﻫﺎ‬ ‫ﻣﻌﺘﻘــﺪ ﺑﺎﺷــﺪ‪ ،‬ﺍﻣــﺎ ﺩﺭ ﺁﺛﺎﺭ‬ ‫ﻫﻨــﺮﻯ ﻧﺴــﺒﺖ ﺑــﻪ ﺁﻧﻬــﺎ‬ ‫ﺑﻰﺗﻔﺎﻭﺕ ﺑﺎﺷﺪ‪.‬‬


‫‪ 134‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ ﻭ ﺑﺮﺍﻯ ﻣﻦ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺑﻪ ﻫﻨﮕﺎﻡ ﻭﻗﻮﻉ ﺍﻳﻦ ﺣﺎﺩﺛﻪ‪ ،‬ﺳﻦ ﻣﻦ ﺯﻳﺎﺩ ﻧﺒﻮﺩ‪ ،‬ﭼﻬﺎﺭﺩﻩ‪،‬‬ ‫ﭘﺎﻧﺰﺩﻩ ﺳﺎﻝ ﺩﺍﺷﺘﻢ‪ ،‬ﭼﻴﺰﻫﺎﻯ ﺍﻧﺪﻛﻰ ﻳﺎﺩﻡ ﻫﺴﺖ‪ ،‬ﺍﻣﺎ ﺍﺯ ﺯﺑﺎﻥﻫﺎ ﺑﺴﻴﺎﺭ ﺷﻨﻴﺪﻩﺍﻡ ﻭ ﺩﺭ ﺁﺛﺎﺭ ﻫﻢ ﺯﻳﺎﺩ‬ ‫ﺧﻮﺍﻧﺪﻩﺍﻡ؛ ﻭﻟﻰ ﺑﻪ ﺍﻳﻦ ﺗﻔﺼﻴﻞ ﻫﻴﭻﺟﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺧﻮﺩﺷﺎﻥ ﺩﺳﺖﺍﻧﺪﺭﻛﺎﺭ ﺍﻳﻦ ﺟﺮﻳﺎﻥ‬

‫ﺟﺮﻳﺎﻥ ﻛﻮﺩﺗﺎﻯ ﺑﻴﺴﺖﻭﻫﺸﺖ‬ ‫ﻣﺮﺩﺍﺩ ﻧﻤﻮﻧﻪﺍﻯ ﺑﻮﺩ ﻛﻪ ﺛﺎﺑﺖ‬ ‫ﻛﺮﺩ ﺩﺷﻤﻨﺎﻥ ﺩﺭ ﻓﻌﺎﻟﻴﺖﻫﺎﻯ‬ ‫ﺳﻴﺎﺳﻰﺷــﺎﻥ ﺍﺯ ﻫﻨﺮ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻣﻰﻛﻨﻨﺪ‪.‬‬

‫ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﻨﺎﺩ ﺭﺍ ﻧﻮﺷﺘﻨﺪ ﻭ ﺑﺮﺍﻯ ﻭﺯﺍﺭﺕ ﺧﺎﺭﺟﻪ ﻭ ﺳﺎﺯﻣﺎﻥ ﺳﻴﺎ ﻓﺮﺳﺘﺎﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﻨﺎﺩ ﻣﺘﻌﻠﻖ ﺑﻪ‬ ‫ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻋﻤﻠﻴﺎﺕ‪ ،‬ﺑﻴﻦ ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﻭ ﺍﻧﮕﻠﻴﺴﻲﻫﺎ ﻣﺸﺘﺮﻙ ﺑﻮﺩﻩ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﮔﺰﺍﺭﺵ‬ ‫ﻛﺎﻣ ً‬ ‫ﻼ ﻣﻨﻌﻜﺲ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺁﻥ ﺑﺨﺶ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻣﻦ ﺍﻳﻦ ﺍﺳﺖ؛ »ﻛﻴﻢ ﺭﻭﺯ ِﻭﻟﺖ«‪ 104‬ﻣﻰﮔﻮﻳﺪ ﻭﻗﺘﻰ‬ ‫ﻣﺎ ﺑﻪ ﺗﻬﺮﺍﻥ ﺁﻣﺪﻳﻢ‪ ،‬ﻳﻚ ﭼﻤﺪﺍﻥ ﺑﺰﺭگ ُﭘﺮ ﺍﺯ ﻣﻘﺎﻟﻪﻫﺎﻳﻰ ﻛﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺑﺎﻳﺪ ﺗﺮﺟﻤﻪ ﻣﻰﺷﺪ‬ ‫ﻭ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﺑﻪ ﭼﺎپ ﻣﻰﺭﺳﻴﺪ‪ ،‬ﻭ ﻧﻴﺰ ﻛﺎﺭﻳﻜﺎﺗﻮﺭﻫﺎﻳﻰ ﺭﺍ ﺑﺎ ﺧﻮﺩﻣﺎﻥ ﺁﻭﺭﺩﻳﻢ‪ .‬ﺷﻤﺎ ﻓﻜﺮﺵ ﺭﺍ‬ ‫ﺑﻜﻨﻴﺪ‪ ،‬ﺩﺳﺘﮕﺎﻩ ﺳﻴﺎﻯ ﺁﻣﺮﻳﻜﺎ ﺑﺮﺍﻯ ﺳﺎﻗﻂﻛﺮﺩﻥ ﺣﻜﻮﻣﺘﻰ ﻛﻪ ﺑﺎ ﺁﻧﻬﺎ ﻧﺎﺳﺎﺯﮔﺎﺭ ﺑﻮﺩ ﻭ ﻣﻨﺎﻓﻊ ﺁﻧﻬﺎ‬ ‫ﺭﺍ ﺗﺄﻣﻴﻦ ﻧﻤﻰﻛﺮﺩ؛ ﺣﻜﻮﻣﺘﻰ ﻛﻪ ﺑﻪ ﺁﺭﺍﻯ ﻣﺮﺩﻡ ﻣﺘﻜﻰ ﺑﻮﺩ ـﺑﺮﺧﻼﻑ ﻫﻤﺔ ﺣﻜﻮﻣﺖﻫﺎﻯ ﺩﻭﺭﺍﻥ‬ ‫ﭘﻬﻠﻮﻯ‪ ،‬ﺍﻳﻦ ﻳﻚ ﺣﻜﻮﻣﺖ ﻣﻠﻰ ﺑﻮﺩ ﻛﻪ ﻗﺎﻧﻮﻧﻰ ﻭ ﺑﺎ ﺁﺭﺍﻯ ﻣﺮﺩﻡ ﺑﺮ ﺳﺮ ﻛﺎﺭ ﺁﻣﺪﻩ ﺑﻮﺩـ ﺗﺤﺖ ﻋﻨﻮﺍﻥ‬ ‫ﺍﻳﻨﻜﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﭘﺸﺖ ﭘﺮﺩﺓ ﺁﻫﻨﻴﻦ ﺷﻮﺭﻭﻯ ﺑﺮﻭﺩ‪ ،‬ﺍﺯ ﻫﻤﺔ ﺍﺑﺰﺍﺭﻫﺎ ﺍﺯ ﺟﻤﻠﻪ ﺍﺯ ﺍﺑﺰﺍﺭ ﻫﻨﺮ‪ ،‬ﻋﻠﻴﻪ‬ ‫ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺁﻥﺭﻭﺯ ﻛﺎﺭﻳﻜﺎﺗﻮﺭﻳﺴﺘﻰ ﻛﻪ ﻫﻢ ﺑﻪ ﺩﺭﺩ ﺍﻳﻨﻬﺎ ﺑﺨﻮﺭﺩ ﻭ ﻫﻢ ﺑﺘﻮﺍﻧﺪ ﻣﻮﺭﺩ‬ ‫ﺍﻋﺘﻤﺎﺩﺷﺎﻥ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ ،‬ﻻﺑﺪ ﻧﺒﻮﺩﻩ ﺍﺳﺖ؛ ﻟﺬﺍ ﺑﺎ ﺧﻮﺩﺷﺎﻥ ﻛﺎﺭﻳﻜﺎﺗﻮﺭﻫﺎﻯ ﺁﻣﺎﺩﻩ ﺭﺍ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ! ﺩﺭ‬ ‫ﺁﻥ ﺍﺳﻨﺎﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﻪ ﺑﺨﺶ ﻫﻨﺮﻯ ﺳﺎﺯﻣﺎﻥ ﺳﻴﺎ ﺳﻔﺎﺭﺵ ﻛﺮﺩﻳﻢ ﻛﻪ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺭﺍ ﺗﻬﻴﻪ‬ ‫ﻛﻨﺪ‪ .‬ﺍﺗﻔﺎﻗ ًﺎ ﺩﻭ‪ ،‬ﺳﻪ ﺳﺎﻝ ﭘﻴﺶ ﻧﻴﺰ ﺍﻳﺘﺎﻟﻴﺎﻳﻲﻫﺎ ﻛﺘﺎﺑﻰ ﻧﻮﺷﺘﻨﺪ ﻛﻪ ﺑﻪ ﻓﺎﺭﺳﻰ ﻫﻢ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺁﻧﺠﺎ ﻫﻢ ﺑﻪﻭﺟﻮﺩ ﺑﺨﺶ ﻫﻨﺮﻯ ﺳﺎﺯﻣﺎﻥ ﺳﻴﺎ ﻭ ﻓﻌﺎﻟﻴﺖﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻧﺶ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺳﻴﺎﺳﺖ‪،‬‬ ‫ﺍﻳﻦﮔﻮﻧﻪ ﺍﺯ ﻫﻨﺮ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﺪ‪ .‬ﺷﻤﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻰﺧﻮﺍﻫﻴﺪ ﭼﻪﻛﺎﺭ ﻛﻨﻴﺪ؟ ﺍﮔﺮ ﻫﻤﺔ ﺳﻴﺎﺳﺖﻣﺪﺍﺭﺍﻥ‬ ‫ﻭ ﻣﺴﺘﻜﺒﺮﺍﻥ ﻭ ﻗﻠﺪﺭﺍﻥ ﻭ ﺻﺎﺣﺐﺍﺧﺘﻴﺎﺭﺍﻥ ﺩﻧﻴﺎ ﻣﻰﺁﻣﺪﻧﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺧﻮﺩﺷﺎﻥ ﻗﺴﻢ‬ ‫ﺟﻼﻟﻪ ﻣﻰﺧﻮﺭﺩﻧﺪ ﻛﻪ ﺍﺯ ﻫﻨﺮ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻜﻨﻨﺪ‪ ،‬ﻣﻰﺷﺪ ﺁﺩﻡ ﻧﺴﺒﺘ ًﺎ‬ ‫ﺧﻴﺎﻝ ﺭﺍﺣﺘﻰ ﭘﻴﺪﺍ ﻛﻨﺪ ﻭ ﺑﮕﻮﻳﺪ‬ ‫ِ‬

‫ﻫﺮ ﻓﺮﻫﻨﮕﻰ ﻛــﻪ ﺩﺭ ﻗﺎﻟﺐ‬ ‫ﻫﻨﺮ ﺭﻳﺨﺘﻪ ﻧﺸــﻮﺩ‪ ،‬ﺷﺎﻧﺲ‬ ‫ﻣﺎﻧــﺪﻥ‪ ،‬ﻧﻔﻮﺫ ﻭ ﮔﺴــﺘﺮﺵ‬ ‫ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺑﺴﻴﺎﺭ ﺧﺐ‪ ،‬ﺍﻟﺤﻤﺪﷲ ﻫﻨﺮ ﺧﻼﺹ ﺷﺪ‪ ،‬ﺍﻣﺎ ﺁﻧﻬﺎ ﺍﺯ ﻫﻨﺮ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺷﻤﺎ ﻣﻰﺧﻮﺍﻫﻴﺪ ﭼﻪﻛﺎﺭ‬ ‫ﻛﻨﻴﺪ؟ ﺁﻳﺎ ﺷﻤﺎ ﻣﻰﺧﻮﺍﻫﻴﺪ ﺩﺭ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﻣﻄﺎﻣﻌﻰ ﻛﻪ ﺁﻧﻬﺎ ﺑﻪ ﻭﺳﻴﻠﺔ ﻫﻨﺮ ﺑﻪ ﺁﻥ ﻣﻰﺭﺳﻨﺪ‪ ،‬ﺍﺯ ﺍﻳﻦ‬ ‫ﺍﺑﺰﺍﺭ ﺑﻬﺮﻩ ﻧﺒﺮﻳﺪ؟ ﺍﻳﻦ ﺧﺮﺩﻣﻨﺪﺍﻧﻪ ﺍﺳﺖ؟ ﻧﻪ‪ ،‬ﺍﻳﻦ ﺧﺮﺩﻣﻨﺪﺍﻧﻪ ﻧﻴﺴﺖ‪ 80/5/1.‬ﻫﺮ ﭘﻴﺎﻣﻰ‪ ،‬ﻫﺮ ﺩﻋﻮﺗﻰ‪،‬‬ ‫ﻫﺮ ﺍﻧﻘﻼﺑﻰ‪ ،‬ﻫﺮ ﺗﻤﺪﻧﻰ‪ ،‬ﻫﺮ ﻓﺮﻫﻨﮕﻰ ﻣﺎﺩﺍﻣﻰ ﻛﻪ ﺩﺭ ﻗﺎﻟﺐ ﻫﻨﺮ ﺭﻳﺨﺘﻪ ﻧﺸﻮﺩ ﺷﺎﻧﺲ ﻣﺎﻧﺪﻥ ﻧﺪﺍﺭﺩ؛‬ ‫ﺷﺎﻧﺲ ﻧﻔﻮﺫ ﻭ ﮔﺴﺘﺮﺵ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﻓﺮﻕ ﻫﻢ ﺑﻴﻦ ﭘﻴﺎﻡﻫﺎﻯ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﻧﻴﺴﺖ‪ ،‬ﻫﻨﺮ ﻳﻚ ﺍﺑﺰﺍﺭ‬ ‫ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪65/10/27‬‬ ‫ﻣﻦ ﻣﻰﮔﻮﻳﻢ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺳﺎﻳﺶ ﭘﻴﺪﺍ ﻧﻜﻨﻴﺪ‪ ،‬ﺍﺯ ﻋﻮﺍﻣﻞ ﺩﺭﻭﻧﻰ ﺧﻮﺩﺗﺎﻥ ﺷﺮﻭﻉ ﻛﻨﻴﺪ؛ ﻋﻮﺍﻣﻠﻰ‬

‫ﺑــﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺳــﺎﻳﺶ ﭘﻴﺪﺍ‬ ‫ﻧﻜﻨﻴﺪ‪ ،‬ﻣﺨﺎﻃﺐ ﺧﻮﺩﺗﺎﻥ ﺭﺍ‬ ‫ﺧﻠﻖ ﻛﻨﻴﺪ‪.‬‬

‫ﻛﻪ ﺩﺭ ﺟﻤﻊ ﺧﻮﺩ ﺷﻤﺎ ﻫﺴﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ ﻋﻮﺍﻣﻠﻰ ﻫﻢ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺑﻴﺮﻭﻥ ﺷﻤﺎﺳﺖ‪ ،‬ﻓﻜﺮ ﻛﻨﻴﺪ‪.‬‬ ‫ﻓﻜﺮ ﻛﻨﻴﺪ‪ ،‬ﭘﻴﺸﻨﻬﺎﺩ ﺑﺪﻫﻴﺪ‪ ،‬ﻃﻠﺐ ﻛﻨﻴﺪ ﻭ ﺑﺨﻮﺍﻫﻴﺪ‪ ،‬ﺍﻣﺎ ﭘﻴﺸﺮﻓﺖ ﻛﺎﺭ ﺭﺍ ﻣﺘﻮﻗﻒ ﺑﻪ ﺁﻧﻬﺎ ﻧﺪﺍﻧﻴﺪ‪ .‬ﺍﺯ‬ ‫ﺧﻮﺩﺗﺎﻥ ﺷﺮﻭﻉ ﻛﻨﻴﺪ ﻭ ﺑﺎ ﺷﺮﺍﻳﻂ ﻣﻮﺟﻮﺩ‪ ،‬ﻛﺎﺭ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤﺎﻳﻴﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻛﺎﺭﻫﺎﻳﻰ ﻛﻪ ﺑﺎﻳﺪ ﺑﻜﻨﻴﺪ‪،‬‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪135‬‬ ‫ﻳﻜﻰ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺨﺎﻃﺐ ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﺧـﻠﻖ ﻛﻨﻴﺪ‪.‬‬ ‫ﺍﮔﺮ ﺑﻪ ﻓﻜﺮ ﺍﻳﻦ ﺑﺎﺷﻴﺪ ﻛﻪ ﻣﺨﺎﻃﺐ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺭﺍ ﺗﺼ ّﺮﻑ ﻛﻨﻴﺪ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ ﻫﻤﻴﻦ ﻓﻜﺮ‪ ،‬ﺷﻤﺎ‬

‫ﺭﺍ ﻭﺳﻮﺳﻪ ﻛﻨﺪ ﻛﻪ ﺑﻪ ﺗﻘﻠﻴﺪ ﻛﺎﺭ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺑﭙﺮﺩﺍﺯﻳﺪ‪ .‬ﺑﻌﻀﻰ ﺍﺯ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻛﻪ ﻣﺜ ً‬ ‫ﻼ‬ ‫ﺩﺍﺳﺘﺎﻥ ﻣﻰﻧﻮﻳﺴﻨﺪ ﻳﺎ ﻓﻴﻠﻢ ﻣﻰﺳﺎﺯﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺧﻴﺎﻝ ﻛﻪ ﻣﺨﺎﻃﺒﻴﻦ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺭﺍ ﺟﺬﺏ ﻛﻨﻨﺪ‪ ،‬ﺑﻪ‬ ‫ﻣﺴﺎﺋﻠﻰ ﻣﻰﭘﺮﺩﺍﺯﻧﺪ ﻛﻪ ﻧﻮﻳﺴﻨﺪﻩ ﻳﺎ ﻓﻴﻠﻢﺳﺎﺯ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺑﻪ ﺁﻧﻬﺎ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺜ ً‬ ‫ﻼ ﺁﻧﻬﺎ ﺑﺮﺍﻯ‬ ‫ﺟﺎﺫﺑﺔ ﻓﻴﻠﻢ ﺍﺯ ﻋﺎﻣﻞ ﺯﻥ‪ ،‬ﻳﻌﻨﻰ ﻋﺎﻣﻞ ﺟﻨﺴﻰ‪ ،‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﻨﺪ؛ ﺍﻳﻨﻬﺎ ﻫﻢ ﻫﻤﻴﻦﻛﺎﺭ ﺭﺍ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻛﺎﺭ ﺑﻪ ﻫﻴﭻﻭﺟﻪ ﺻﺤﻴﺢ ﻧﻴﺴﺖ؛ ﭼﻮﻥ ﺑﻪ ﺳﺎﻳﺶ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻛﻤﻚ ﻣﻰﻛﻨﺪ‪ .‬ﺑﻨﺪﻩ ﺍﻳﻦ‬ ‫ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻡ‪ .‬ﻧﻪ ﻓﻘﻂ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻡ‪ ،‬ﺑﻠﻜﻪ ﺗﺼﻮﺭ ﻣﻰﻛﻨﻢ ﺍﻳﻦ ﻓﻜﺮ‪ ،‬ﻏﻠﻂ ﻭ ﺍﻳﻦ ﻛﺎﺭ‪ ،‬ﺍﺷﺘﺒﺎﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺎ ﺑﺎﻳﺪ ﻣﺨﺎﻃﺐ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺧﻠﻖ ﻛﻨﻴﻢ‪ .‬ﺍﮔﺮ ﺩﺷﻤﻦ ﻣﺎ ﺑﺎ ﺗﻜﺮﺍﺭ ﻳﻚ ﺣﺮﻑ‪ ،‬ﮔﻮﺵﻫﺎ ﺭﺍ ﺑﺎ ﺁﻥ ﺁﺷﻨﺎ‬ ‫ﻣﻰﻛﻨﺪ‪ ،‬ﻣﺎ ﻧﺒﺎﻳﺪ ﻣﺠﺒﻮﺭ ﺷﻮﻳﻢ ﺣﺮﻓﻰ ﺭﺍ ﻛﻪ ﺍﻭ ﻣﻰﺧﻮﺍﻫﺪ‪ ،‬ﺗﻜﺮﺍﺭ ﻛﻨﻴﻢ‪ .‬ﺍﮔﺮ ﺍﻭ ﺑﺎ ﺧﻮﺭﺍﻧﺪﻥ ﻳﻚ‬ ‫ﺧﻮﺭﺍﻙ‪ ،‬ﺫﺍﺋﻘﺔ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻛﺸﻮﺭ ﺧﻠﻖ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﺎ ﻧﺒﺎﻳﺪ ﺗﺎﺑﻊ ﺁﻥ ﺫﺍﺋﻘﺔ ﺧﻠﻖ ﺷﺪﻩ ﺑﺎﺷﻴﻢ‪.‬‬

‫ﻣﺎ ﻧﺒﺎﻳﺪ ﺗﺎﺑﻊ ﺫﺍﺋﻘﺔ ﺧﻠﻖﺷﺪﻩ‬ ‫ﺑﺎﺷــﻴﻢ‪ .‬ﺧﻮﺩﻣﺎﻥ ﺑﺎﻳﺪ ﺫﺍﺋﻘﺔ‬ ‫ﺩﻳﮕﺮﻯ ﺧﻠﻖ ﻛﻨﻴﻢ‪.‬‬

‫ﺧﻮﺩﻣﺎﻥ ﺑﺎﻳﺪ ﺫﺍﺋﻘﺔ ﺩﻳﮕﺮﻯ ﺧﻠﻖ ﻛﻨﻴﻢ؛ ﻳﻌﻨﻰ ﻫﻤﺎﻧﻰ ﻛﻪ ﻣﻄﺎﺑﻖ ﻓﻜﺮ ﻭ ﺍﻳﻤﺎﻥ ﻭ ﻋﻘﻴﺪﺓ ﻣﺎﺳﺖ‪.‬‬ ‫ﺧﻼﺻﻪ ﺍﻳﻨﻜﻪ‪ ،‬ﺍﮔﺮ ﺩﺷﻤﻦ ﺧﺼﻮﺻﻴﺎﺗﻰ ﺭﺍ ﺩﺭ ﻛﺎﺭ ﺧﻮﺩﺵ ﺑﺮﺟﺴﺘﻪ ﻣﻰﻛﻨﺪ‪ ،‬ﻣﺎ ﺗﻘﻠﻴﺪ ﻧﻜﻨﻴﻢ‪.‬‬ ‫ﻓﺮﺽ ﻛﻨﻴﺪ ﺩﺷﻤﻦ ﺩﺭ ﻗﺼﻪ ﻭ ﺷﻌﺮ ﻭ ﻓﻴﻠﻢ ﻭ ﻓﻴﻠﻢﻧﺎﻣﺔ ﺧﻮﺩ‪ ،‬ﺍﺯ ﺧﺼﻮﺻﻴﺖ ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﻭﺿﻊ ﻣﻮﺟﻮﺩ‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﻨﺪ‪ .‬ﺁﻳﺎ ﻣﺎ ﻫﻢ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﻋﻘﺐ ﻧﻤﺎﻧﺪﻥ ﺍﺯ ﺍﻭ‪ ،‬ﺩﺭ ﻗﺼﻪ ﻭ ﺷﻌﺮ ﻭ ﻓﻴﻠﻢ ﻭ ﻓﻴﻠﻢﻧﺎﻣﺔ‬ ‫ﺧﻮﺩ‪ ،‬ﺍﺯ ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﺍﻧﺘﻘﺎﺩ ﻛﻨﻴﻢ؟ ﻣﻰﺩﺍﻧﻴﺪ ﻧﺘﻴﺠﺔ ﺍﻳﻦ ﻛﺎﺭ ﭼﻪ ﺧﻮﺍﻫﺪ ﺷﺪ؟! ﻣﻰﺩﺍﻧﻴﺪ ﺁﺧﺮﺵ ﺑﻪ‬ ‫ﻛﺠﺎ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ؟! ﺁﻳﺎ ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﻳﻚ ﺍﺭﺯﺵ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺁﻥ ﺭﺍ ﺍﺭﺯﺵ ﺑﻪ ﺣﺴﺎﺏ‬ ‫ﺑﻴﺎﻭﺭﻳﻢ؟! ﺍﺻ ً‬ ‫ﻼ ﭼﺮﺍ ﺍﺯ ﻭﺿﻊ ﺍﺳﻼﻣﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩﻣﺎﻥ ﺍﻧﺘﻘﺎﺩ ﻛﻨﻴﻢ؟! ﭼﺮﺍ ﺍﻧﺘﻘﺎﺩﻯ ﻛﻨﻴﻢ ﻛﻪ ﺑﻪ‬ ‫ﻣﻌﻨﺎﻯ ﻋﻴﺐﺟﻮﻳﻰ‪ ،‬ﺍﻳﺮﺍﺩﮔﻴﺮﻯ ﻭ ﻧﻴﺶﺯﺩﻥ ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﺑﻪ ﺧﻮﺩﻣﺎﻥ ﻧﻴﺶ ﺑﺰﻧﻴﻢ؟! ﺁﻳﺎ ﻭﺿﻊ ﻣﻮﺟﻮﺩ‪،‬‬ ‫ﺍﺷﻜﺎﻟﻰ ﺩﺍﺭﺩ؟ ﺍﮔﺮ ﺩﺍﺭﺩ‪ ،‬ﻫﻤﺖ ﺑﮕﻤﺎﺭﻳﻢ ﺗﺎ ﺍﺷﻜﺎﻝ ﺭﺍ ﺑﺮﻃﺮﻑ ﻛﻨﻴﻢ‪ .‬ﭼﺮﺍ ﺧﺮﺍﺑﺶ ﻛﻨﻴﻢ؟! ﻣﺎ ﻧﺒﺎﻳﺪ‬ ‫ﺑﻪ ﺧﻮﺩﺭﻭﻳﻰ ﻛﻪ ﺩﺭ ﮔﺮﺩﻧﺔ ﻧﻔﺲﮔﻴﺮﻯ‪ ،‬ﻧﺎﻟﻪﻛﻨﺎﻥ ﺑﺎﻻ ﻣﻰﺭﻭﺩ؛ ﺣﺮﻛﺘﺶ ﻛﻨﺪ ﺍﺳﺖ ﻭ ﻣﺸﻜﻠﻰ ﺩﺍﺭﺩ‪،‬‬ ‫ﺳﻨﮓ ﺑﺰﻧﻴﻢ‪ .‬ﭼﻮﻥ ﺍﮔﺮ ﺳﻨﮓ ﺑﺰﻧﻴﻢ ﻣﺘﻮﻗﻒ ﻣﻰﺷﻮﺩ‪ .‬ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ ﺧﻮﺩﺭﻭ ﻛﻤﻚ ﻛﻨﻴﻢ ﻭ ﻫﻠﺶ‬ ‫ﺑﺪﻫﻴﻢ ﺗﺎ ﺑﺎﻻ ﺑﺮﻭﺩ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﻳﻜﻰ ﺍﺯ ﺷﮕﺮﺩﻫﺎﻯ ﺟﺒﻬﺔ ﺩﺷﻤﻦ‪ ،‬ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻣﻰﺩﺍﻧﻨﺪ ﻃﺒﻴﻌﺖ‬ ‫ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﻧﺘﻘﺎﺩ ﺧﻮﺷﺶ ﻣﻰﺁﻳﺪ‪ ،‬ﻣﻰﺧﻮﺍﻫﻨﺪ ﻳﻜﻰ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻨﺪ ﻭ ﺑﻪ ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﺍﻭ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﻣﻌﻠﻮﻡ‬ ‫ﻫﻢ ﻫﺴﺖ ﻛﻪ ﺁﻧﻬﺎ ﺑﺮﺍﻯ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻥ‪ ،‬ﭼﻪ ﻛﺴﺎﻧﻰ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻰﻛﻨﻨﺪ؛ ﻣﺴﺆﻭﻟﻴﻦ ﻭ‬ ‫ﺍﺻﻞ ﻧﻈﺎﻡ ﺭﺍ‪ .‬ﻣﻨﺘﻬﺎ ﺍﮔﺮ ﺟﺮﺃﺕ ﻧﻜﺮﺩﻧﺪ ﺑﻪ ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﺍﺻﻞ ﻧﻈﺎﻡ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﺑﻪ ﺍﺷﺨﺎﺹ ﻧﻈﺎﻡ ﻭ‬ ‫ﺳﻴﺎﺳﺖﻫﺎﻯ ﺁﻥ ﺣﻤﻠﻪ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻣﺎ ﭼﺮﺍ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﻜﻨﻴﻢ؟ ﻣﺎ ﺍﮔﺮ ﻣﻰﺧﻮﺍﻫﻴﻢ ﺍﻧﺘﻘﺎﺩ ﻛﻨﻴﻢ‪ ،‬ﺧﻴﻠﻰ‬ ‫ﻣﻮﺍﺭﺩ ﻭ ﻣﺴﺎﺋﻞ ﻫﺴﺖ ﻛﻪ ﻣﻰﺷﻮﺩ ﺍﺯ ﺁﻧﻬﺎ ﺍﻧﺘﻘﺎﺩ ﻛﺮﺩ‪.‬‬ ‫ﺁﻧﻬﺎ ﻣﻰﮔﻮﻳﻨﺪ؛ ﻣﺎ ﻣﻰﺧﻮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺳﻠﻄﻪ ﺑﺎﺷﻴﻢ‪.‬‬

‫ﭼﺮﺍ ﺑﺎﻳﺪ ﺑــﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﺭﻭﺵ‬ ‫ﺩﺷﻤﻦ‪ ،‬ﺍﺯ ﻭﺿﻊ ﺍﺳﻼﻣﻰ ﻭ‬ ‫ﺍﻟﻬﻰ ﺧﻮﺩﻣﺎﻥ ﺍﻧﺘﻘﺎﺩ ﻛﻨﻴﻢ‪.‬‬


‫‪ 136‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺩﺭ ﺍﻭﺍﻳﻞ ﺍﻧﻘﻼﺏ‪ ،‬ﻳﻚﻭﻗﺖ ﺳﺮﺍﻍ ﻳﻜﻰ ﺍﺯ ﻫﻤﻴﻦ ﻣﻌﺎﺭﻳﻒ ﺭﺍ ﻛﻪ ﺑﺎ ﺑﻨﺪﻩ ﺁﺷﻨﺎﻳﻰ ﺩﺍﺷﺖ ـﻭ ﺣﺎﻻ ﺍﺯ‬ ‫ﺩﻧﻴﺎ ﺭﻓﺘﻪ ﺍﺳﺖـ ﮔﺮﻓﺘﻢ‪ .‬ﻣﻦ ﺩﺭ ﻫﻤﺎﻥ ﺍﻭﺍﻳﻞ‪ ،‬ﺍﻳﻦ ﻓﻜﺮ ﺭﺍ ﺩﺍﺷﺘﻢ ﻛﻪ ﺑﺎ ﺑﻌﻀﻰ ﺍﺯ ﺭﻓﻘﺎ ﻳﺎ ﺁﺷﻨﺎﻫﺎﻯ‬ ‫ﻗﺪﻳﻤﻰ‪ ،‬ﺣﺪﺍﻗﻞ ﺗﻤﺎﺱ ﺗﻠﻔﻨﻰ ﺑﺮﻗﺮﺍﺭ ﻛﻨﻢ ﻭ ﺳﺮﺍﻏﻰ ﺍﺯ ﺁﻧﻬﺎ ﺑﮕﻴﺮﻡ‪.‬‬ ‫ﺩﺭ ﺁﻥ ﮔﺮﻓﺘﺎﺭﻱﻫﺎﻯ ﻓﺮﺍﻭﺍﻥ ﺍﻭﺍﻳﻞ ﺍﻧﻘﻼﺏ‪ ،‬ﻋﻤﺪﺓ ﺧﻮﺍﺏ ﻭ ﺍﺳﺘﺮﺍﺣﺖ ﻣﻦ‪ ،‬ﺩﺭ ﺧﻮﺩﺭﻭﻳﻰ ﺑﻮﺩ ﻛﻪ‬ ‫ﺑﺎ ﺁﻥ ﺍﺯ ﺟﺎﻳﻰ ﺑﻪ ﺟﺎﻳﻰ ﻣﻰﺭﻓﺘﻢ‪ .‬ﻭﺍﻗﻌﺎً ﻣﺎ ﻭﻗﺖ ﺧﻮﺍﺏ ﻭ ﺍﺳﺘﺮﺍﺣﺖ ﻧﺪﺍﺷﺘﻴﻢ‪ .‬ﺑﺎ ﺍﻳﻦﻫﻤﻪ ﺩﺭ‬ ‫ﻫﻤﺎﻥ ﮔﺮﻓﺘﺎﺭﻱﻫﺎ‪ ،‬ﮔﺎﻫﻰ ﺍﺯ ﻓﺮﺻﺘﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻛﺮﺩﻡ ﻭ ﺑﻪﻭﺳﻴﻠﺔ ﺗﻠﻔﻦ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺍﺣﻮﺍﻟﻰ‬ ‫ﻣﻰﭘﺮﺳﻴﺪﻡ؛ ﺑﻪ ﺗﺼﻮﺭ ﺍﻳﻨﻜﻪ ﺷﺎﻳﺪ ﺑﺮﺍﻯ ﺍﻧﻘﻼﺏ‪ ،‬ﻛﺎﺭﻯ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺑﺎﺭﻯ؛ ﺑﻪ ﺁﻥ ﺁﺷﻨﺎﻯ ﻣﻌﺮﻭﻑ ﺗﻠﻔﻦ ﺯﺩﻡ ﻛﻪ ﺁﻗﺎ‪ ،‬ﭼﻄﻮﺭﻯ ﺭﻓﻴﻖ‪ ،‬ﻛﺠﺎﻳﻰ؟ ﺍﻧﻘﻼﺏ ﺷﺪﻩ‪ .‬ﺧﺒﺮ ﺩﺍﺭﻯ‪،‬‬ ‫ﻧﺪﺍﺭﻯ؟ ﻧﻈﺎﻡ ﺷﺎﻩ ﺭﻓﺘﻪ ﻭ ﺍﻭﺿﺎﻉ ﻋﻮﺽﺷﺪﻩ ﻭ ﺍﺯ ﺍﻳﻦ ﺣﺮﻑﻫﺎ‪ .‬ﻧﺎﮔﻬﺎﻥ ﺑﺎ ﻟﺤﻦ ﺧﻴﻠﻰ ﺑﺪﻯ‬ ‫ﺷﺮﻭﻉ ﻛﺮﺩ ﺑﻪ ﺣﺮﻑ ﺯﺩﻥ ﻭ ﮔﻔﺖ‪ :‬ﺑﻨﺎﻯ ﻣﺎ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﻤﻴﺸﻪ ﺑﺮ ﺳﻠﻄﻪ ﺑﺎﺷﻴﻢ ﻧﻪ ﺑﺎ ﺳﻠﻄﻪ‪.‬‬ ‫ﮔﻔﺘﻢ‪ :‬ﺍﻭﻻً ﺑﻨﺎﻯ ﺑﺴﻴﺎﺭ ﻏﻠﻄﻰ ﺍﺳﺖ‪ .‬ﻣﮕﺮ ﺳﻠﻄﻪ ﻫﻤﻴﺸﻪ ﺑﺪ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻣﻰﺧﻮﺍﻫﻴﺪ ﺑﺮ ﺳﻠﻄﻪ‬ ‫ﺍﻧﻘﻼﺏ ﺍﺳــﻼﻣﻰ ﺑﺎ ﺳﻠﻄﺔ‬ ‫ﺧﻮﺩﺵ‪ ،‬ﺑﺮ ﺳــﻠﻄﺔ ﺁﻣﺮﻳﻜﺎ‬ ‫ﺍﺳﺖ‪.‬‬

‫ﺑﺎﺷﻴﺪ؟ ﻧﻪ؛ ﺍﮔﺮ ﺳﻠﻄﻪ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﺑﻴﺎﻳﻴﺪ ﻧﻮﻛﺮ ﺳﻠﻄﻪ ﺑﺸﻮﻳﺪ ﻭ ﺑﺎ ﺳﻠﻄﻪ ﺑﺎﺷﻴﺪ‪ .‬ﺛﺎﻧﻴﺎً ﺷﻤﺎ‬ ‫ﻣﻰﺧﻮﺍﻫﻴﺪ ﺑﺮ ﺳﻠﻄﻪ ﺑﺎﺷﻴﺪ؟ ﺧﻴﻠﻰﺧﺐ‪ ،‬ﺳﻠﻄﺔ ﺁﻣﺮﻳﻜﺎ ﺩﺍﺭﺩ ﭘﺪﺭ ﻣﺎ ﺭﺍ ﺩﺭﻣﻰﺁﻭﺭﺩ‪ .‬ﻣﻰﺑﻴﻨﻴﺪ ﺳﻠﻄﺔ‬ ‫ﺁﻣﺮﻳﻜﺎ ﻛﻪ ﺑﺎﻻﺗﺮ ﺍﺯ ﻫﻤﻪ ﺍﺳﺖ‪ ،‬ﭼﻪﻛﺎﺭ ﻣﻰﻛﻨﺪ؟! ﺑﺮ ﺍﻳﻦ ﺳﻠﻄﻪ ﺑﺎﺵ ﻭ ﻫﺮ ﭼﻪ ﺩﻟﺖ ﻣﻰﺧﻮﺍﻫﺪ‬ ‫ﺑﮕﻮ! ﺍ ِﻥ ﻭ ﺍﻭﻥ ﻛﺮﺩ؛ ﮔﻮﺷﻰ ﺭﺍ ﮔﺬﺍﺷﺘﻢ ﻭ ﺗﺎ ﺁﺧﺮ ﻫﻢ ﺳﺮﺍﻍ ﺍﻭ ﻧﺮﻓﺘﻴﻢ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻭ ﺑﻌﺪﻫﺎ ﻳﻌﻨﻰ ﺍﻳﻦ‬ ‫ﺳﺎﻝﻫﺎﻯ ﺍﺧﻴﺮ ﺁﻣﺪ ﻛﻪ ﺩﻳﮕﺮ ﺍﺟﻞ ﻣﺤﺘﻮﻡ ﻣﻬﻠﺘﺶ ﻧﺪﺍﺩ ﻭ ﺑﻪ ﺁﻥ ﺩﻧﻴﺎ ﺭﻓﺖ‪.‬‬ ‫ِ‬ ‫ﺳﻴﺎﺳﺖ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ‪ ،‬ﻫﻤﺎﻥ ﺳﻴﺎﺳﺖ ﺍﺳﺖ‪ .‬ﺑﻪ ﻗﻮﻝ ﻣﻌﺮﻭﻑ‪ ،‬ﺍﺳﺘﺪﻻﻝ ﻭ ﻣﻨﻄﻖ ﭼﺮﻧﺪﻯ‬ ‫ﺍﻣﺮﻭﺯ‬ ‫ﻫﻢ ﺑﺮﺍﻯ ﺁﻥ ﺩﺭﺳﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻣﻰﮔﻮﻳﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺮ ﺳﻠﻄﻪ ﺑﺎﺷﻴﻢ‪ .‬ﭼﺮﺍ ﺍﻧﺴﺎﻥ ﺑﺮ ﺳﻠﻄﻪ ﺑﺎﺷﺪ؟ ﻣﮕﺮ‬ ‫ﺩﻳﻮﺍﻧﻪ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺳﻠﻄﻪ ﺑﺎﺷﺪ‪ ،‬ﺁﻥﻫﻢ ﺳﻠﻄﺔ ﺧﻮﺏ ﻭ ﺍﻟﻬﻰ‪ .‬ﺷﻤﺎ ﺑﻪ ﺩﻭﻟﺖﻫﺎﻳﻰ ﻛﻪ ﺍﺯ ﺍﻭﻝ ﺗﺎﺭﻳﺦ‬ ‫ﺍﻳﺮﺍﻥ ﺧﻮﺩﻣﺎﻥ ﺭﻭﻯ ﻛﺎﺭ ﺁﻣﺪﻩﺍﻧﺪ ﻧﮕﺎﻩ ﻛﻨﻴﺪ‪ .‬ﺁﻳﺎ ﺩﻭﻟﺘﻰ ﻣﺜﻞ ﺍﻳﻦ ﺩﻭﻟﺖ‬ ‫ﺗﺎ ﺑﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﺩﻧﻴﺎ ﻭ ﺩﺭ‬ ‫ِ‬ ‫ﻭ ﺩﻭﻟﺖﻣﺮﺩﺍﻧﻰ ﻣﺜﻞ ﺍﻳﻦ ﺩﻭﻟﺖﻣﺮﺩﺍﻥ ﻛﻪ ﭘﺎﻙ‪ ،‬ﺳﺎﻟﻢ‪ ،‬ﻭﻃﻦﺩﻭﺳﺖ‪ ،‬ﻣﺮﺩﻡﺩﻭﺳﺖ‪ ،‬ﺧﺪﺍﭘﺮﺳﺖ ﻭ‬ ‫ﺧﺪﺍﺗﺮﺱ ﺑﺎﺷﻨﺪ ﺳﺮﺍﻍ ﺩﺍﺭﻳﺪ؟ ﭼﺮﺍ ﺍﻧﺴﺎﻥ ﺑﺎ ﺍﻳﻨﻬﺎ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ؟ ﺗﺎﺭﻳﺦ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺑﺮﺩﺍﺭﻳﺪ ﻭ‬ ‫ﺑﺨﻮﺍﻧﻴﺪ‪ .‬ﺍﻳﻦ ﺍﺯ ﺗﺎﺭﻳﺦ ﺩﻭﺭﺍﻥ ﭘﻬﻠﻮﻯ ﻛﻪ ﻫﻴﭻ؛ ﻭﺍﻭﻳﻼﺳﺖ‪ .‬ﺗﺎﺭﻳﺦ ﺩﻭﺭﺍﻥ ﻗﺎﺟﺎﺭﻳﻪ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ ﻭ‬ ‫ﺑﺒﻴﻨﻴﺪ ﺩﺭ ﺍﻭﺍﺳﻂ ﻭ ﺍﻭﺍﺧﺮ ﺍﻳﻦ ﺳﻠﺴﻠﻪ‪ ،‬ﺭﺟﺎﻝ ﻛﺸﻮﺭ ﭼﻪ ﻛﺴﺎﻧﻰ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺑﺒﻴﻨﻴﺪ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﻣﺮﻭﺯ‬ ‫ﺑﺮ ﺳﺮ ﻛﺎﺭﻧﺪ‪ ،‬ﺟﺎﻧﺸﻴﻦ ﻛﻴﺎﻧﻨﺪ‪.‬‬

‫ﭼﺮﺍ ﺑــﺎ ﻧﻴــﺶﺯﺩﻥ‪ ،‬ﺁﺏ ﺑﻪ‬ ‫ﺁﺳﻴﺎﺏ ﺩﺷﻤﻦ ﺑﺮﻳﺰﻳﻢ‪.‬‬

‫ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺁﻳﺎ ﺳﺰﺍﻭﺍﺭ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺗﺒﻊ ﻋﻨﺎﺻﺮ ﺟﺒﻬﺔ ﺩﺷﻤﻦ‪ ،‬ﺩﺭ ﺁﺛﺎﺭ ﻫﻨﺮﻯ ﺧﻮﺩﻣﺎﻥ ﺣﺘﻤﺎً ﻧﻴﺸﻰ‬ ‫*‬

‫ﺑﻪ ﺩﺳﺘﮕﺎﻩ ﺑﺰﻧﻴﻢ؟ ﭼﺮﺍ؟ ﭼﻪ ﺩﺍﻋﻰ ﺩﺍﺭﻳﻢ ﻛﻪ ﺑﻴﻬﻮﺩﻩ ﺑﻪ ﺁﺗﺸﻰ ﻛﻪ ﺁﻧﻬﺎ ﻣﻰﺍﻓﺮﻭﺯﻧﺪ ﺑﺎﺩ ﺑﺰﻧﻴﻢ‪ ،‬ﻳﺎ‬ ‫ﺁﺏ ﺑﻪ ﺁﺳﻴﺎﺏ ﺁﻧﻬﺎ ﺑﺮﻳﺰﻳﻢ؟‬ ‫ﻳﻜﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﺑﺤﺚ ﺍﻧﺘﻘﺎﺩ ﺭﺍ ﭘﻴﺶ ﻛﺸﻴﺪ ﻭ ﺍﺗﻔﺎﻗﺎً ﺑﻪ ﻧﻜﺘﺔ ﺧﻮﺑﻰ ﺍﺷﺎﺭﻩ ﻛﺮﺩ‪ .‬ﺑﻪﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ‪،‬‬ ‫* )ﺩﻉﻭ(‪ ،‬ﻋﻠﺖ‪ ،‬ﻏﺎﻳﺖ‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪137‬‬ ‫ﺁﻣﺪﻳﻢ ﻭ ﻟﺤﻨﻰ ﺭﺍ ﻛﻪ ﺷﻤﺎ ﺑﺮﺍﻯ ﺩﻭﺳﺖ ﻣﻌﻴﻦ ﻛﺮﺩﻩﺍﻳﺪ‪ ،‬ﺩﺷﻤﻦ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩ‪ .‬ﻓﺮﺿﺎً ﮔﻔﺖ ﺣﻴﻒ‬ ‫ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻣﺮﺩ ﺑﻪ ﺍﻳﻦ ﺧﻮﺑﻰ‪ ،‬ﻧﻈﺎﻡ ﺑﻪ ﺍﻳﻦ ﺧﻮﺑﻰ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺷﺎﺋﺒﻪﻫﺎ ﺁﻟﻮﺩﻩ ﻭ ﺩﭼﺎﺭ ﻛﻨﻴﺪ‪.‬‬ ‫ﺁﻥﻭﻗﺖ ﻣﻄﺎﻟﺒﻰ ﻫﻢ ﺫﻛﺮ ﻛﺮﺩ ﻛﻪ ﺑﻪ ﻣﻨﺰﻟﺔ ﻧﻴﺶ ﺑﻮﺩ‪ .‬ﺁﻳﺎ ﺍﺯ ﻟﺤﻦ ﻛﻼﻡ ﻣﻰﺷﻮﺩ ﻓﻬﻤﻴﺪ ﻛﻪ‬ ‫ﺍﻳﻦ ِ‬ ‫ﻃﺮﻑ ﮔﻮﻳﻨﺪﻩ ﻭ ﺍﻧﺘﻘﺎﺩﻛﻨﻨﺪﻩ‪ ،‬ﺩﻭﺳﺖ ﺍﺳﺖ ﻳﺎ ﺩﺷﻤﻦ؟ ﭼﻮﻥ ﺁﻧﻰ ﻛﻪ ﺷﻤﺎ ﮔﻔﺘﻴﺪ‪ ،‬ﺷﺎﺧﺼﻪﺍﺵ‬ ‫ﻟﺤﻦ ﻛﻼﻡ ﺑﻮﺩ‪ .‬ﺧﺐ ﻫﺮ ﺩﺷﻤﻨﻰ ﺧﻴﻠﻰ ﺭﺍﺣﺖ ﻣﻰﺗﻮﺍﻧﺪ ﻟﺤﻦ ﻛﻼﻡ ﺩﻭﺳﺖ ﺭﺍ ﺑﮕﻴﺮﺩ‪ .‬ﻫﻤﻪ ﻫﻢ‬

‫ﻌﺮ َﻓ ﱠﻨ ُﻬﻢ ِﻓﻰ ﻟَﺤﻦِ ﺍﻟﻘ ِ‬ ‫ﻧﻤﻰﺷﻨﺎﺳﻨﺪ‪ .‬ﻫﻤﻪ ﻛﻪ »ﻭ ﻟَ َﺘ ِ‬ ‫َﻮﻝ«* ﻧﻴﺴﺘﻨﺪ‪ .‬ﭘﻴﻐﻤﺒﺮ ﺍﺳﺖ ﻛﻪ ﻟﺘﻌﺮﻓﻨﻬﻢ ﻓﻰ‬ ‫ﻟﺤﻦ ﺍﻟﻘﻮﻝ؛ ﻫﻤﻪ ﻛﻪ ﻟﺤﻦ ﺭﺍ ﻧﻤﻰﺷﻨﺎﺳﻨﺪ‪ .‬ﺁﻧﻰ ﻛﻪ ﻣﻦ ﮔﻔﺘﻢ‪ ،‬ﻧﻴﺶ ﺯﺩﻥ ﺍﺳﺖ ﻭ ﻧﻴﺶ ﺯﺩﻥ ﻫﻢ‬ ‫ﻣﺸﺨﺺ ﺍﺳﺖ‪ .‬ﺧﻴﻠﻰ ﺍﺯ ﺍﻭﻗﺎﺕ ﻣﻤﻜﻦ ﺍﺳﺖ ﭘﺪﺭﻯ ﺍﺯ ﭘﺴﺮﺵ ﺍﻧﺘﻘﺎﺩ ﻛﻨﺪ‪ ،‬ﺑﺪﮔﻮﻳﻰ ﻫﻢ ﺑﻜﻨﺪ‪،‬‬ ‫ﺍﻣﺎ ﻫﺮﮔﺰ ﻧﻤﻰﺧﻮﺍﻫﺪ ﺑﺎ ﻧﻴﺶﺯﺩﻥ‪ ،‬ﺩﻝ ﻓﺮﺯﻧﺪﺵ ﺭﺍ ﺑﻴﺎﺯﺍﺭﺩ‪ .‬ﻟﻜﻦ ﺑﻴﮕﺎﻧﻪ ﻭ ﺩﺷﻤﻦ ﻧﻴﺶﻣﻰﺯﻧﺪ ﻭ‬ ‫ﻃﺮﻑ ﺭﺍ ﻣﻰﺳﻮﺯﺍﻧﺪ‪ .‬ﺷﺎﺧﺼﻪﺍﺵ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻋﺎﻣﻞ ﺟﻨﺴﻰ ﺩﺭ ﻓﻴﻠﻢﻫﺎ‪ ،‬ﻳﺎ ﻃﺮﺡ ﭼﻬﺮﻩﻫﺎﻯ ﺿﺪﺍﻧﻘﻼﺏ ﻭ ﻣﺨﺎﻟﻒ ﻧﻈﺎﻡ‪ ،‬ﺍﺯ ﻛﺎﺭﻫﺎﻯ‬ ‫ﺁﻧﻬﺎﺳﺖ‪ .‬ﺁﻧﻬﺎ ﺍﺻﺮﺍﺭ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﺯ ﭼﻮﺏ ﻫﻢ ﺁﺩﻡ ﺑﺘﺮﺍﺷﻨﺪ ﻭ ﻣﻌﺮﻓﻰ ﻛﻨﻨﺪ‪ .‬ﭼﻬﺮﺓ ﭘﻮﺳﻴﺪﺓ‬ ‫ﻓﺴﻴﻞﺷﺪﻩﺍﻯ ﺭﺍ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﺑﻪ ﻣﻄﺮﺡﻛﺮﺩﻥ ﺷﻌﺮﺵ ﻭ ﺍﺳﻢ ﻭ ﻓﻼﻧﺶ ﻣﻰﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﺁﻳﺎ ﻣﺎ ﻫﻢ ﺑﺎﻳﺪ‬ ‫ﻫﻤﺎﻥ ﺭﺍ ﺗﻜﺮﺍﺭ ﻛﻨﻴﻢ؟ ﭼﺮﺍ؟ ﻣﺎ ﭼﻪ ﺩﺍﻋﻰ ﺩﺍﺭﻳﻢ‪.‬‬ ‫ﺍﻳﻦ ﺑﺪﺑﺨﺖ‪ ،‬ﻓﺴﻴﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺁﻥﺭﻭﺯ ﻫﻢ ﻛﻪ ﺟﻮﺍﻥ ﺑﻮﺩ‪ ،‬ﺭﺍﻩ ﻭ ﺭﺳﻢ ﺩﺭﺳﺘﻰ ﻧﺪﺍﺷﺖ‪.‬‬ ‫ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬

‫ﻋﻠﻴﻪﺍﻟﺼﻼﺓﻭﺍﻟﺴﻼﻡ‬

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‫ﺩﺭﺑﺎﺭﺓ »ﻋﺒﺪﺍﷲﺑﻦﻋﻤﺮ«‬

‫ﻓﺮﻣﻮﺩ‪» :‬ﺍﻳﻦ ﺁﺩﻡ‪ ،‬ﻭﻗﺘﻰ ﺟﻮﺍﻥ ﺑﻮﺩ‬

‫ﺑﺪﺍﺧﻼﻕ ﺑﻮﺩ‪ .‬ﺣﺎﻻ ﻛﻪ ﭘﻴﺮ ﻫﻢ ﺷﺪﻩ‪ ،‬ﺩﻳﮕﺮ ﻭﺍﻭﻳﻼﺳﺖ!« ﺍﻳﻨﻬﺎ ﻫﻢ ﺁﻥﺭﻭﺯ ﻛﻪ ﺟﻮﺍﻥ ﺑﻮﺩﻧﺪ‪ ،‬ﭼﻪ‬ ‫ﺑﻮﺩﻧﺪ ﻛﻪ ﺣﺎﻻ ﻛﻪ ﭘﻴﺮ ﻭ ﺍﺯ ﻛﺎﺭﺍﻓﺘﺎﺩﻩ ﻭ ﺑﻰﺍﺑﺘﻜﺎﺭ ﻭ ﺑﻰﺯﺍﻳﺶ ﻭ ﻭﺍﻗﻌﺎً ﺳِ ﺘَﺮ َﻭﻥ** ﺷﺪﻩﺍﻧﺪ‪ ،‬ﭼﻪ ﺑﺎﺷﻨﺪ!‬ ‫ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﺳﺘﺮﻭﻧﻴﺸﺎﻥ ﻧﺼﻴﺐ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺷﺪﻧﺪ‪ .‬ﻣﺎ ﺑﻴﺎﻳﻴﻢ ﻭ ﺍﺯ ﺍﻳﻨﻬﺎ ﺗﺠﻠﻴﻞ ﻛﻨﻴﻢ؟! ﺑﺮﺍﻯ‬ ‫ﭼﻪ ﭼﻴﺰﺷﺎﻥ ﺗﺠﻠﻴﻞ ﻛﻨﻴﻢ‪ .‬ﭼﻪ ﺧﺪﻣﺘﻰ ﺑﻪ ﺍﻳﻦ ﻣﻤﻠﻜﺖ ﻛﺮﺩﻧﺪ‪ .‬ﻛﺪﺍﻡ ﻗﺼﺔ ﺧﻮﺏ‪ ،‬ﻛﺪﺍﻡ ﺭﻣﺎﻥ‬ ‫ﺧﻮﺏ‪ ،‬ﻛﺪﺍﻡ ﻣﻘﺎﻟﺔ ﺧﻮﺏ ﻭ ﻛﺪﺍﻡ ﺷﻌﺮ ﺧﻮﺏ ﺭﺍ ﺑﻪ ﻧﻔﻊ ﺍﻳﻦ ﻣﻠﺖ ﻧﻮﺷﺘﻨﺪ ﻭ ﺳﺮﻭﺩﻧﺪ؟ ﺍﻳﻨﻬﺎ ﺟﺰ‬ ‫ﺍﻳﻨﻜﻪ ﺑﺎ ﺷﻌﺮ ﺧﻮﺩﺷﺎﻥ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻃﺮﻑ ﻓﺤﺸﺎ ﻛﺸﺎﻧﺪﻧﺪ‪ ،‬ﻣﮕﺮ ﻛﺎﺭ ﻣﺜﺒﺘﻰ ﻫﻢ ﻛﺮﺩﻧﺪ‪ ،‬ﻛﻪ ﻣﺎ ﺍﺯ‬ ‫ﺍﻳﻦ ﺁﻗﺎ ﻳﺎ ﺍﺯ ﺧﺎﻧﻤﺸﺎﻥ ﺗﺠﻠﻴﻞ ﻛﻨﻴﻢ؟ ﺍﻳﻨﻬﺎ ﺩﺭ ﺩﻭﺭﺍﻥ ﻃﺎﻏﻮﺕ‪ ،‬ﻳﻚ ﺫﺭﻩ ﺍﺣﺴﺎﺱ ﻭﻇﻴﻔﻪ ﻧﻜﺮﺩﻧﺪ؛‬ ‫ﻳﻚ ﺫﺭﻩ ﺍﺣﺴﺎﺱ ﻭﺟﺪﺍﻥ ﻧﻜﺮﺩﻧﺪ؛ ﻳﻚ ﻟﺤﻈﻪ ﺑﺎ ﻇﻠﻤﻰ ﻛﻪ ﺑﺮ ﺍﻳﻦ ﻣﻤﻠﻜﺖ ﺣﺎﻛﻢ ﺑﻮﺩ ﻧﺠﻨﮕﻴﺪﻧﺪ؛‬ ‫ﻳﻚ ﺳﻴﻠﻰ ﻛﻪ ﻫﻴﭻ‪ ،‬ﺣﺘﻰ ﻳﻚ ﺍﺧﻢ ﺭﺍ ﻫﻢ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ‪ ،‬ﺩﺭ ﺭﺍﻩ ﺍﻳﻦ ﻣﻠﺖ‪ ،‬ﺩﺭ ﺭﺍﻩ ﺍﻳﻦ ﻛﺸﻮﺭ ﻭ ﺑﺮﺍﻯ‬ ‫ﺁﺑﺎﺩﻯ ﺁﻥ ﺗﺤﻤﻞ ﻧﻜﺮﺩﻧﺪ‪ .‬ﻣﺎ ﺑﻴﺎﻳﻴﻢ ﻭ ﺍﺯ ﺍﻳﻨﻬﺎ ﺗﺠﻠﻴﻞ ﻛﻨﻴﻢ؟! ﺁﻧﻜﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺗﺠﻠﻴﻞ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﺑﺰﺍﺭ‬ ‫ﻛﺎﺭﺵ ﺍﻳﻦ ﺗﺠﻠﻴﻞ ﺍﺳﺖ‪ ،‬ﺳﻴﺎﺳﺘﺶ ﺍﻳﻦ ﺍﺳﺖ؛ ﺍﻭ ﺑﺎﻳﺪ ﻫﻢ ﺗﺠﻠﻴﻞ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﺪﺍﺷﺖ‬ ‫ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﻋﺮﺽ ﻛﺮﺩﻡ‪ ،‬ﺍﺯ ﭼﻮﺏ ﻫﻢ ﺁﺩﻡ ﻣﻰﺗﺮﺍﺷﻴﺪ ﻭ ﺑﻪ ﻣﻌﺮﻓﻰ ﻭ ﺗﺠﻠﻴﻠﺶ ﻣﻰﭘﺮﺩﺍﺧﺖ‪ .‬ﻣﺎ‬ ‫* ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻣﺤﻤﺪ‪ /‬ﺁﻳﻪ ‪30‬‬ ‫** ﻋﻘﻴﻢ‬

‫ﭼﺮﺍ ﺍﺯ ﭼﻬﺮﻩﻫﺎﻯ ﺿﺪﺍﻧﻘﻼﺏ‬ ‫ﻭ ﻣﺨﺎﻟﻒ ﻧﻈﺎﻡ ﺗﺠﻠﻴﻞ ﻛﻨﻴﻢ‪.‬‬


‫‪ 138‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﭼﺮﺍ ﺗﺴﻠﻴﻢ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺷﻮﻳﻢ‪.‬‬ ‫ﺷــﺮﻭﻁ ﻻﺯﻡ ﺑﺮﺍﻯ ﺭﻓﺘﻦ ﺑﻪ‬ ‫ﺳﺮﺍﻍ ﻛﺴﺎﻧﻰ ﺍﺯ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ‬

‫ﺗﻼﺵ ﻣﻀﺎﻋﻒ ﺧﺴﺘﻪ‬ ‫ﻋﻠﻰﺍﻯّﺣﺎﻝ‪ ،‬ﺍﮔﺮ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻳﻜﭙﺎﺭﭼﻪ ﺷﺪ‪ ،‬ﺗﻼﺵ ﻣﻀﺎﻋﻒ ﻛﺮﺩ ﻭ ﺍﺯ‬ ‫ِ‬

‫ﺍﻟﻤﺼ َﻠﺤﺔ‪،‬‬ ‫ﻧﺸﺪ‪ ،‬ﺑﻪ ﻛﺎﺭﻫﺎ ﻛﻴﻔﻴﺖ ﺑﺨﺸﻴﺪ ﻭ ﺑﻪ ﺍﻳﺠﺎﺩ ﻳﻚ ﺗﻤﺮﻛﺰ ﻭﺍﻗﻌﻰ ﭘﺮﺩﺍﺧﺖ‪ ،‬ﺁﻥﻭﻗﺖ »ﻟَ َﺪﻯ َ‬ ‫ﻟَ َﺪﻯﺍ ِ‬ ‫ﻻﻗ ِﺘﻀﺎء«* ﺍﻳﻦ ﺟﺒﻬﻪ ﺣﻖ ﺩﺍﺭﺩ ﺑﻪ ﺳﺮﺍﻍ ﻛﺴﺎﻧﻰ ﺍﺯ ﺁﻥ ﺟﺒﻬﻪ ﺑﺮﻭﺩ‪ .‬ﻣﺜﻞ ﺍﻧﺴﺎﻧﻰ ﻛﻪ‬ ‫ﺑﺎ ﻣﻌﺪﺓ ﺳﺎﻟﻢ‪ ،‬ﺑﻪ ﺳﺮﺍﻍ ﻟﻘﻤﻪﺍﻯ ﻣﻰﺭﻭﺩ ﺗﺎ ﺁﻥ ﺭﺍ ﺑﺨﻮﺭﺩ ﻭ ﻫﻀﻢ ﻛﻨﺪ ﻭ ﺟﺰﻭ ﺑﺪﻧﺶ ﺳﺎﺯﺩ‪.‬‬ ‫ﺣﺮﻓﻰ ﻧﻴﺴﺖ‪ .‬ﺍﻣﺎ ﻣﺎﺩﺍﻡ ﻛﻪ ﭼﻨﻴﻦ ﺍﺑﺘﻜﺎﺭ ﻋﻤﻞ ﻭ ﺍﻗﺘﺪﺍﺭ ﻭ ﺗﻮﺍﻧﺎﻳﻰﺍﻯ ﺩﺭ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻧﻴﺴﺖ‪،‬‬ ‫ﺑﻴﺶ ﺍﺯ ﻫﺮ ﻛﺎﺭ‪ ،‬ﻭﺍﺟﺐﺗﺮ ﺍﺯ ﻫﺮ ﻛﺎﺭ‪ ،‬ﺑﺎﻳﺪ ﻣﻮﺍﻇﺐ ﺧﻮﺩﺵ ﺑﺎﺷﺪ ﺗﺎ ﺟﺒﻬﺔ ﻣﻘﺎﺑﻞ ﺍﻭ ﺭﺍ ﻧﺨﻮﺭﺩ‬ ‫ﻭ ﺑﻪ ﻫﻀﻤﺶ ﻧﭙﺮﺩﺍﺯﺩ‪.‬‬

‫ﻣﺨﺎﻃــﺐ ﻓﻘﻂ ﻳــﻚ ﻋﺪﻩ‬ ‫ﺧﻮﺩﻯ ﻧﻴﺴــﺘﻨﺪ‪ ،‬ﻣﺨﺎﻃﺐ‪،‬‬ ‫ﻫﻤﺔ ﺑﺸﺮﻳﺖ ﻫﺴﺘﻨﺪ‪.‬‬

‫ﻣﻦ ﺍﺻ ً‬ ‫»ﻭ ﻣﺎ‬ ‫ﻼ ﻧﻤﻰﮔﻮﻳﻢ ﻛﻪ ﻣﺨﺎﻃﺒﺘﺎﻥ ﻳﻚ ﻋﺪﻩ ﺧﻮﺩﻯ ﺑﺎﺷﻨﺪ‪ .‬ﻣﺨﺎﻃﺐ ﺷﻤﺎ ﻫﻤﺔ ﺑﺸﺮﻳﺘﻨﺪ؛ َ‬ ‫ﺭﺳ َ‬ ‫ﻠﻨﺎﻙ ِﺍ ّﻻ ﻛﺎ ﱠﻓﺔً ﻟِ ِ‬ ‫ﻠﻨﺎﺱ«** ﻧﻤﻰﮔﻮﻳﻢ ﻛﻪ ﺷﻤﺎ ﻳﻚ ﻣﺸﺖ ﺣﺰﺏﺍﻟﻠﻬﻰ ﻣﺆﻣﻦ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻴﺪ؛‬ ‫ﺍَ َ‬ ‫ﺁﻧﻬﺎ ﺭﺍ ﺁﻫﺴﺘﻪ ﻭ ﻣﺜ ً‬ ‫ﻼ ﺧﺼﻮﺻﻰ ﺑﻴﺎﻭﺭﻳﺪ‪ ،‬ﺣﺮﻑﻫﺎﻳﻰ ﺑﻪ ﺁﻧﻬﺎ ﺑﺰﻧﻴﺪ ﻭ ﺳﭙﺲ ﻭﻟﺸﺎﻥ ﻛﻨﻴﺪ؛ ﺑﻘﻴﻪ‬

‫ﻫﻢ ﺧﻮﺩﺷﺎﻥ ﺑﺮﻭﻧﺪ‪ .‬ﻣﻦ ﺍﻳﻦ ﺭﺍ ﻧﻤﻰﮔﻮﻳﻢ‪ .‬ﻣﻦ ﻣﻰﮔﻮﻳﻢ ﺷﻤﺎ ﻣﺸﺨﺼﺔ ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﺩﺭ ﭘﻴﺎﻣﺘﺎﻥ‬ ‫ﺣﻔﻆ ﻛﻨﻴﺪ ﻭ ﺑﮕﺬﺍﺭﻳﺪ ﻛﺴﺎﻧﻰ ﻛﻪ ﻣﺨﺎﻃﺒﺘﺎﻥ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﻧﺪ‪ ،‬ﺍﻳﻦ ﻃﻌﻢ ﺑﺮﺍﻳﺸﺎﻥ ﺧﻮﺷﺎﻳﻨﺪ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﺜﻞ ﻫﻤﺎﻥ ﻛﺎﺭﻯ ﻛﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﻣﺼﻠﺤﻴﻦ ﺩﻧﻴﺎ ﻛﺮﺩﻧﺪ‪ .‬ﻭﺍ ِّﻻ ﺍﮔﺮ ﻗﺮﺍﺭ ﺑﺎﺷﺪ ﺑﺎ ﺩﺳﺖ ﺧﻮﺩﻣﺎﻥ‪ ،‬ﺩﻭﺭ‬ ‫ﺧﻮﺩﻣﺎﻥ ﺩﻳﻮﺍﺭ ﺑﻜﺸﻴﻢ ﻛﻪ ﻭﺍﻭﻳﻼﺳﺖ!‬ ‫ﻣﻰﺷﻮﺩ ﺑﺮﻧﺎﻣﻪﺍﻯ ﻫﻢ ﻧﺎﺏ‬ ‫ﻭ ﻫــﻢ ﺑﺴــﻴﺎﺭ ﺷــﻴﺮﻳﻦ ﻭ‬ ‫ﺟﺬﺍﺏ ﺑﺎﺷﺪ‪.‬‬

‫ﺩﺭ ﺑﺎﺏ ﺟﺎﺫﺑﻪﻫﺎ ﻫﻢ‪ ،‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺍﻋﺘﻘﺎﺩ ﻣﻦ ﭼﻴﺴﺖ‪ .‬ﻳﻚﻭﻗﺖ ﺑﻪ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺑﺮﺍﺩﺭﺍﻥ ﻛﻪ‬ ‫ﺍﻳﻨﺠﺎ ﻫﻢ ﺣﻀﻮﺭ ﺩﺍﺭﻧﺪ‪ ،‬ﮔﻔﺘﻢ ﺍﮔﺮ ﺑﻨﺎ ﺷﺪ ﻓﻴﻠﻢ ﻳﺎ ﺑﺮﻧﺎﻣﻪﺍﻯ ﺣﺰﺏﺍﻟﻠﻬﻰ ﺑﺎﺷﺪ‪ ،‬ﻋﻘﻴﺪﺓ ﻣﻦ ﺍﻳﻦ‬ ‫ﻧﻴﺴﺖ ﻛﻪ ﺍ ُ ّﻣﻞ ﻭ ﺑﻰﺟﺎﺫﺑﻪ ﻭ ﺑﺪ ﻭ ﻗﺪﻳﻤﻰ ﻭ ﺗﻜﺮﺍﺭﻯ ﺑﺎﺷﺪ‪ .‬ﻧﻪ‪ ،‬ﺑﻨﺪﻩ ﻣﻌﺘﻘﺪﻡ ﻣﻰﺷﻮﺩ ﺑﺮﻧﺎﻣﻪﺍﻯ‪،‬‬

‫ﺑــﺮﺍﻯ ﺯﻳﺒﺎﻳــﻰ ﻫﻨــﺮﻯ‪،‬‬ ‫ﻛﻮﺷــﺶ ﻛﻨﻴــﺪ ﻭ ﭘــﻮﻝ‬ ‫ﺧﺮﺟﺶ ﻛﻨﻴﺪ‪.‬‬

‫ﻫﻢ ﺣﺰﺏﺍﻟﻠﻬﻰ‪ ،‬ﻭﺍﻗﻌﺎً‬ ‫ﻣﺴﻠﻤﺎﻧﻰ ﻧﺎﺏ ﺑﺎﺷﺪ ﻭ ﻫﻢ ﺑﺴﻴﺎﺭ ﺯﻳﺒﺎ ﻭ ﺷﻴﺮﻳﻦ ﻭ ﺟﺬﺍﺏ‪ .‬ﺳﻌﻰ ﻛﻨﻴﺪ ﺩﺭ‬ ‫ِ‬ ‫ﺯﻳﺒﺎﻳﻰ ﻛﻮﺷﺶ ﻛﻨﻴﺪ‪ ،‬ﺳﺮﻣﺎﻳﻪﮔﺬﺍﺭﻯ ﻛﻨﻴﺪ‪ ،‬ﻧﮕﻮﻳﻴﺪ ﺁﻗﺎ ﻣﺎ ﺍﻫﻞ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻧﻴﺴﺘﻴﻢ‪ ،‬ﺍﻳﻦ ﺯﺭ ﻭ ﺯﻳﻮﺭﻫﺎ‬ ‫ﺯﻳﺒﺎﻳﻰ‬ ‫ﻧﻴﺴﺘﻴﻢ‪ ،‬ﻣﺎ ﺍﻫﻞ ﺩﻧﻴﺎ ﻧﻴﺴﺘﻴﻢ‪ ،‬ﻧﻪ ﺁﻗﺎ! ﺍﻳﻦ ﺩﻧﻴﺎ ﻧﻴﺴﺖ‪ ،‬ﺍﻳﻦ ﺁﺧﺮﺕ ﺍﺳﺖ؛ ﺑﻪ ﮔﺮﺩﻥ ﻣﻦ‪ .‬ﺩﺭ‬ ‫ِ‬ ‫ﻛﺎﺭﻯ ﻛﻪ ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﻛﻮﺷﺶ ﻛﻨﻴﺪ ﻭ ﭘﻮﻝ ﺧﺮﺟﺶ ﻛﻨﻴﺪ‪ ،‬ﻫﻴﭻ ﺍﺷﻜﺎﻟﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺯﻳﺒﺎﻳﻰ ﻛﻪ‬ ‫ﻣﻰﮔﻮﻳﻢ‪ ،‬ﻧﻪ ﻛﺎﺭﻫﺎﻯ ﺗﺠﻤﻼﺗﻰ ﺯﺭﻕ ﻭ ﺑﺮﻕﺩﺍ ِﺭ ﺑﻰﻣﺤﺘﻮﺍ‪ .‬ﻛﺎﺭ ﻫﻨﺮﻯ‪ ،‬ﺯﻳﺒﺎﻳﻰ ﻫﻨﺮﻯ‪ .‬ﻭﺍ ِّﻻ ﮔﺎﻫﻰ‬ ‫ﻣﻰﺷﻮﺩ ﺍﻧﺴﺎﻥ ﻳﻚ ﻛﺎﻏﺬ ﻏﻠﻴﻆ ﺿﺨﻴﻤﻰ ﺭﺍ ﻣﻰﮔﺬﺍﺭﺩ ﺁﻥﺟﺎ ﻛﻪ ﻗﻴﻤﺘﺶ ﺳﻪ ﺑﺮﺍﺑﺮ ﻛﺎﻏﺬ ﻣﻌﻤﻮﻟﻰ‬ ‫ﺍﺳﺖ ﻭ ﻫﻴﭻ ﻫﻢ ﺍﺛﺮ ﻧﻤﻰﻛﻨﺪ‪ .‬ﻳﻚ ﻧﻘﺎﺷﻰ ﺩﺭﻣﻰﺁﻭﺭﺩ ﺑﺎ ﭼﻬﺎﺭ‪ ،‬ﭘﻨﺞ ﺭﻧﮓ ﻏﻠﻴﻆِ ﺗﻨ ِﺪ ﻣﺨﺘﻠﻒ ﻫﻴﭻ ﺍﺛﺮ‬ ‫ﻫﻢ ﻧﻤﻰﻛﻨﺪ‪ .‬ﺁﻥ ﺭﺍ ﻧﻤﻰﮔﻮﻳﻢ ﻛﺎﺭ ﻫﻨﺮﻯ‪ 61/6/5.‬ﻣﻰﺷﻮﺩ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻫﻢ ﻛﻪ ﻣﻰﮔﻮﻳﻢ‬ ‫ﻣﻰﺷﻮﺩ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺑﺨﻮﺍﻫﻴﻢ ﺁﺭﻣﺎﻥﮔﺮﺍﻳﻰ ﻛﻨﻴﻢ‪.‬‬

‫ﺩﺭ ﻧﮕﺮﺵ ﺑﻪ ﻋﺮﺻﺔ ﻓﺮﻫﻨﮕﻰ ﻛﺸﻮﺭ‪ ،‬ﻣﺎ ﺑﺎﻳﺪ ﺑﻪ ﺗﺮﺑﻴﺖ ﻧﻴﺮﻭﻯ ﺍﻧﺴﺎﻧﻰ ﺗﻮﺟﻪ ﻛﻨﻴﻢ‪ .‬ﺑﺮﺍﻯ ﻳﻚ ﻛﺸﻮﺭ‪،‬‬ ‫* ﺁﻥﺟﺎ ﻛﻪ ﻣﺼﻠﺤﺖ ﺣﻜﻢ ﻛﻨﺪ‪ ،‬ﺁﻥﺟﺎ ﻛﻪ ﺍﻗﺘﻀﺎ ﺑﺎﺷﺪ‪.‬‬ ‫** ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺳﺒﺄ‪ /‬ﺁﻳﻪ ‪» :28‬ﻭ ﻣﺎ ﺗﻮ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﺮﺩﻡ ﺟﺰ ﻣﮋﺩﻩﺭﺳﺎﻥ ﻭ ﺑﻴﻢﺩﻫﻨﺪﻩ ﻧﻔﺮﺳﺘﺎﺩﻳﻢ‪«...‬‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪139‬‬

‫ﻧﻴﺮﻭﻯ ﺍﻧﺴﺎﻧﻰ ﻫﻤﻪﭼﻴﺰ ﺍﺳﺖ‪ .‬ﻣﺎ ﺍﮔﺮ ﻧﻴﺮﻭﻯ ﺍﻧﺴﺎﻧﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ ،‬ﻫﻴﭻ ﭼﻴﺰﻯ ﻧﺪﺍﺭﻳﻢ‪ .‬ﭼﻨﺪ ﺳﺎﻝ‬ ‫ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺭﻭﻯ ﺑﻌﻀﻰ ﺍﺯ ﻛﺸﻮﺭﻫﺎﻳﻰ ﻛﻪ ﺳﺎﻝﻫﺎ ﭘﻴﺶ ﺍﺯ ﻣﺎ ﺍﻧﻘﻼﺏ ﻛﺮﺩﻧﺪ ﻭ ﺗﻮﻓﻴﻖﻫﺎﻳﻰ ﻫﻢ ﺩﺭ‬

‫ﺩﺭ ﻋﺮﺻﺔ ﻓﺮﻫﻨﮕﻰ ﻛﺸﻮﺭ‪،‬‬ ‫ﺑﺎﻳــﺪ ﺑــﻪ ﺗﺮﺑﻴــﺖ ﻧﻴﺮﻭﻯ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺗﻮﺟﻪ ﻛﻨﻴﻢ‪.‬‬

‫ﻋﺮﺻﻪﻫﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺻﻨﻌﺘﻰ ﻭ ﻓﻨﻰ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻧﺪ‪ ،‬ﻣﻄﺎﻟﻌﻪﺍﻯ ﻣﻰﻛﺮﺩﻡ‪ .‬ﺩﻳﺪﻡ‬ ‫ﺍﻳﻨﻬﺎ ﺩﺭ ﺍﻭﺍﻳﻞ ﺍﻧﻘﻼﺏ‪ ،‬ﺑﻴﺸﺘﺮﻳﻦ ﺗﻜﻴﻪ ﻭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻯ ﺭﺍ ﺭﻭﻯ ﺗﺮﺑﻴﺖ ﻧﻴﺮﻭﻯ ﺍﻧﺴﺎﻧﻰ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ؛‬ ‫ﺗﻮﻟﻴﺪ ﻧﻴﺮﻭﻯ ﺍﻧﺴﺎﻧﻰ ﻛﺎﺭﺁﻣﺪ ﺑﺮﺍﻯ ﺍﺩﺍﺭﺓ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﺯ ﺩﺑﺴﺘﺎﻥﻫﺎ ﻭ ﺣﺘﻰ ﺗﺎ ﺣﺪﻭﺩﻯ ﻣﺎﻗﺒﻞ ﺩﺑﺴﺘﺎﻥﻫﺎ‬ ‫ﺷﺮﻭﻉ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺩﺍﻧﺸﮕﺎﻩﻫﺎ ﻭ ﻣﺮﺍﻛﺰ ﺗﺤﻘﻴﻖ ﻭ ﻣﺮﺍﻛﺰ ﻋﺎﻟﻰ ﻣﻰﺭﺳﺪ‪ .‬ﺩﺑﺴﺘﺎﻥﻫﺎ ﻭ ﺩﺑﻴﺮﺳﺘﺎﻥﻫﺎﻯ‬ ‫ﻣﺎ‪ ،‬ﻣﺸﻜﻼﺕ ﻭ ﻧﻘﺎﻳﺼﻰ ﺩﺍﺭﻧﺪ‪ .‬ﺩﺍﻧﺸﮕﺎﻩﻫﺎﻯ ﻣﺎ ﺍﺯ ﻟﺤﺎﻅ ﺿﻌﻒ ﻛﻴﻔﻴﺖ‪ ،‬ﻣﺸﻜﻼﺗﻰ ﺩﺍﺭﻧﺪ‪.‬‬ ‫‪68/9/21‬‬ ‫ﺣﻘﻴﻘﺘ ًﺎ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺘﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﻳﻚ ﺍﻧﻘﻼﺏ‪ ،‬ﺍﻧﺴﺎﻥﺳﺎﺯﻯ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﻣﻬﻢﺗﺮ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﻧﻘﻼﺏ‬ ‫ﺍﻧﺴﺎﻥﺳﺎﺯﻯ ﻧﻜﻨﺪ‪ ،‬ﻫﻴﭻ ﻛﺎﺭﻯ ﻧﻜﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺴﻰ ﻓﻜﺮ ﺑﻜﻨﺪ‪ ،‬ﺩﻟﻴﻞ ﺍﻳﻦ ﻣﻌﻨﺎ ﻭﺍﺿﺢ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ‬ ‫ﺍﻳﻦ ﺣﺮﻑ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﺍﺳﺘﺪﻻﻝ ﻧﻤﻰﺧﻮﺍﻫﺪ؛ ﭼﻮﻥ ﺩﻧﻴﺎ ﺑﺪﻭﻥ ﺍﻧﺴﺎﻥ ﺻﺎﻟﺢ‪ ،‬ﻳﻚ ﭘﺪﻳﺪﺓ ﺑﻰﺟﺎﻥ ﻭ ﻛﻮﺭ‬ ‫ﻭ ﺗﺎﺭﻳﻚ ﺍﺳﺖ‪ .‬ﺁﻥ ﭼﻴﺰﻯ ﻛﻪ ﺑﻪ ﻋﺎﻟﻢ ﺧﺎﻛﻰ ﺟﺎﻥ ﻣﻰﺑﺨﺸﺪ‪ ،‬ﺍﺭﺯﺵ ﻣﻰﺩﻫﺪ‪ ،‬ﻧﻮﺭ ﻣﻰﺩﻫﺪ ﻭ ﻣﻌﻨﺎ‬ ‫ِ‬ ‫ﺍﻻﺭﺽ َﺧﻠﻴ َﻔﺔ«‪*.‬ﺟﺎﻧﺸﻴﻦ‪ ،‬ﻋﻨﻮﺍﻧﻰ‬ ‫ﻭ ﻣﻀﻤﻮﻥ ﺑﻪﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ‪ ،‬ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪» .‬ﺍِﻧّﻰ ﺟﺎ ِﻋ ٌﻞ ﻓِﻰ‬ ‫ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺍﻧﺴﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟﺎﻧﺸﻴﻦ ﺭﺍ ﻛﺠﺎ ﮔﺬﺍﺷﺘﻪﺍﻧﺪ؟ ﻓﻰﺍﻻﺭﺽ‪ .‬ﺍﺭﺽ ﺑﺪﻭﻥ ﺍﻳﻦ‬ ‫ﺟﺎﻧﺸﻴﻦ‪ ،‬ﭼﻴﺴﺖ ﻭ ﭼﻪ ﺍﺭﺯﺷﻰ ﺩﺍﺭﺩ؟‬ ‫ﺗﻤﺎﻡ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﻋﺒﺎﺩﺍﷲ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﻫ ّﻤﺸﺎﻥ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﺍﻧﺴﺎﻥ ﺻﺎﻟﺢ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻦ ﺑﻪﻭﺟﻮﺩ‬ ‫ﺑﻴﺎﻭﺭﻧﺪ‪ ،‬ﺣﻔﻆ ﻛﻨﻨﺪ‪ ،‬ﺭﺷﺪ ﺑﺪﻫﻨﺪ ﻭ ﺗﻜﺜﻴﺮ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻫﺪﻑ ﺍﺳﻼﻡ ﻫﻢ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻜﻪ ﺷﻤﺎ ﺩﻳﺪﻳﺪ‪،‬‬ ‫ﺍﻣﺎﻡ ﺩﺭ ﺑﻴﺎﻧﻴﻪﺍﻯ ﻓﺮﻣﻮﺩﻧﺪ** »ﻓﺘﺢﺍﻟﻔﺘﻮﺡ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ‪ ،‬ﺳﺎﺧﺘﻦ ﺟﻮﺍﻧﺎﻧﻰ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﺳﺖ«‪،‬‬ ‫ﺍﻟﻬﻰ ﺑﺴﻴﺎﺭ‬ ‫ﻳﻚ ﺣﺮﻑ ﻧﺒﻮﺩ ﻛﻪ ﻫﻤﻴﻦﻃﻮﺭ ﺑﺮ ﻗﻠﻢ ﺍﻣﺎﻡ ﺟﺎﺭﻯ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻳﻚ ﻣﺒﻨﺎﻯ ﺍﺳﻼﻣﻰ ﻭ ِ‬ ‫ﻣﺴﺘﺤﻜﻢ ﺩﺍﺭﺩ‪ .‬ﻭﺍﻗﻌ ًﺎ ﻓﺘﺢﺍﻟﻔﺘﻮﺡ‪ ،‬ﻳﻌﻨﻰ ﺳﺎﺧﺘﻦ ﺍﻧﺴﺎﻥ ﺻﺎﻟﺢ‪.‬‬ ‫ﺍﻳﻦ ﺑﺪﺑﺨﺘﻲﻫﺎﻳﻰ ﻛﻪ ﺷﻤﺎ ﻣﻰﺑﻴﻨﻴﺪ ﺭﻭﻯ ﺯﻣﻴﻦ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺯﻳﺎﺭﺕﻫﺎ ﻭ ﺁﺛﺎﺭ ﻣﺮﺑﻮﻁ ﺑﻪ‬ ‫ﻭﻟﻰﻋﺼﺮﺍﺭﻭﺍﺣﻨﺎﻟﺘﺮﺍﺏﻣﻘﺪﻣﻪﺍﻟﻔﺪﺍء ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﻛﻤﺎ ﻣﻠﺌﺖ ﻇﻠﻤﺎ ﻭ ﺟﻮﺭﺍ«؛ ﺯﻣﻴﻦ ﺩﺭ ﺗﻤﺎﻡ ﺩﻭﺭﻩﻫﺎﻯ ﺗﺎﺭﻳﺦ‪،‬‬ ‫ُﭘﺮ ﺍﺯ ﻇﻠﻢ ﻭ ﺟﻮﺭ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻣﻰﺷﻮﺩ ﻭ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﻣﻰﺁﻳﺪ‪ ،‬ﻫﻤﺔ ﺯﻣﻴﻦ ﺭﺍ ﺍﺯ ﻗﺴﻂ ﻭ ﻋﺪﻝ ُﭘﺮ‬

‫ﻣﻰﻛﻨﺪ‪ ،‬ﺍﻳﻦ ﻇﻠﻢ ﻭ ﺟﻮﺭ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﺮ ﺍﺛﺮ ﭼﻴﺴﺖ؟ ﺑﺮ ﺍﺛﺮ ﻧﺒﻮﺩ ﻳﺎ ﻛﻤﺒﻮﺩ ﺍﻧﺴﺎﻥ ﺻﺎﻟﺢ‪ ،‬ﺑﺮ ﺍﺛﺮ‬ ‫ﮔﺎﻧﻰ ﺍﻧﺴﺎﻥﻫﺎﻯ ﻧﺎﺻﺎﻟﺢ‪.‬‬ ‫ﺳﺮﻭﺭﻯ ﻭ ﺧﺪﺍﻱ ِ‬

‫ﺍﻧﻘﻼﺏ ﻣﺎ ﺁﻣﺪ ﺗﺎ ﺍﻧﺴﺎﻥ ﺻﺎﻟﺢ ﺗﺮﺑﻴﺖ ﻛﻨﺪ‪ .‬ﻧﻘﺶ ﺍﻧﺴﺎﻥ ﺻﺎﻟﺢ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﺁﻥ ﭼﻴﺰﻯ ﻛﻪ ﺍﻳﻦ‬ ‫ﺍﻧﻘﻼﺏ ﺭﺍ ﺗﺎ ﺍﻣﺮﻭﺯ ﻧﮕﻪﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ ،‬ﻋﺒﺎﺭﺕ ﺍﺯ ﺻﻼﺡ ﺍﻧﺴﺎﻥﻫﺎﺳﺖ؛ ﻫﻤﺎﻥ ﻣﻘﺪﺍﺭ ﻣﺎﻳﺔ ﺻﻼﺣﻰ ﻛﻪ‬ ‫ﻣﺎ ﻣﻠﺖ ﺩﺍﺭﻳﻢ‪ .‬ﺩﺭ ﺣﻖ ﻣﻠﺖﻣﺎﻥ ﻫﻢ ﻣﺒﺎﻟﻐﻪ ﻧﻤﻰﻛﻨﻴﻢ‪ ،‬ﺍﻣﺮﻭﺯ ﺻﻼﺡ ﻏﻠﺒﻪ ﺩﺍﺭﺩ ﻭ ﭘﺮﭼﻢ ﺭﺍ ﺑﻪ ﺩﺳﺖ‬ ‫ﮔﺮﻓﺘﻪ ﻭ ﺣﺎﻛﻢ ﺍﺳﺖ ﻭ ﺣﺮﻛﺖ ﺑﻪ ﺳﻤﺖ ﺻﻼﺡ‪ ،‬ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻯ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺗﺎ ﺻﻼﺡ ﻣﻄﻠﻖ‬ ‫* ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺑﻘﺮﻩ‪ /‬ﺁﻳﻪ ‪30‬‬ ‫** ﺻﺤﻴﻔﻪ ﺍﻣﺎﻡ‪ /‬ﺝ‪ /15‬ﺹ‪ ،395‬ﭘﻴﺎﻡ ﺑﻪ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﻧﻈﺎﻣﻰ )ﻗﺪﺭﺩﺍﻧﻰ ﺍﺯ ﭘﻴﺮﻭﺯﻯ ﻟﺸﻜﺮﻳﺎﻥ ﺍﺳﻼﻡ ﺩﺭ ﻋﻤﻠﻴﺎﺕ ﻃﺮﻳﻖﺍﻟﻘﺪﺱ(‪ 8 ،‬ﺁﺫﺭ‪1360‬‬

‫ﺑــﺮﺍﻯ ﻳــﻚ ﺍﻧﻘــﻼﺏ‪،‬‬ ‫ﺍﻧﺴﺎﻥﺳــﺎﺯﻯ ﺍﺯ ﻫﻤﻪﭼﻴــﺰ‬ ‫ﻣﻬﻢﺗﺮ ﺍﺳﺖ‪.‬‬

‫ﻓﺘﺢﺍﻟﻔﺘﻮﺡ‪ ،‬ﻳﻌﻨﻰ ﺳــﺎﺧﺘﻦ‬ ‫ﺍﻧﺴﺎﻥ ﺻﺎﻟﺢ‬


‫‪ 140‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻫﻢ ﻓﺎﺻﻠﻪ ﺑﺴﻰ ﻃﻮﻻﻧﻰ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﻛﺴﻰ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻨﺔ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻰ ﻫﺪﺍﻳﺖ ﻭ ﺗﺮﺑﻴﺖ ﻛﺮﺩ ﻭ ﺍﻧﺴﺎﻥ ﭼﻨﻴﻦﻛﺎﺭﻯ‬ ‫َ‬ ‫ﺭﺍ ﻧﻜﻨﺪ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﻇﻠﻢ ﻭ ﺑﻰﻋﺪﺍﻟﺘﻰ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺫﻳﻞ ﺁﻳﺔ ﺷﺮﻳﻔﺔ » ِﻣﻦ ﺍ َﺟﻞِ‬ ‫ﺫﻟﻚ‬ ‫َﻛﺘﺒﻨﺎ َﻋﻠﻰ ﺑَﻨﻰﺍ ِ‬ ‫َ‬ ‫ﻔﺲ ﺍَﻭ ﻓَﺴﺎ ٍﺩ ﻓِﻰﺍ َ‬ ‫ﺳﺮﺍﺋﻴﻞ ﺍَﻧ ﱠ ُﻪ َﻣﻦ ﻗَﺘَ َﻞ ﻧَﻔﺴ ًﺎ ﺑ ِ َﻐﻴ ِﺮ ﻧ َ ٍ‬ ‫ﻻ ِ‬ ‫ﺭﺽ ﻓَﻜﺄﻧ ﱠﻤﺎ ﻗَﺘَ َﻞ‬ ‫ﺍﻟﻨﺎﺱ َﺟﻤﻴﻌ ًﺎ ﻭ َﻣﻦ ﺍَﺣﻴﺎﻫﺎ ﻓَﻜﺄﻧ ﱠﻤﺎ ﺍَﺣﻴﺎ‬ ‫ﺍﻟﻨﺎﺱ َﺟﻤﻴﻌ ًﺎ«* ﭼﻨﺪ ﺭﻭﺍﻳﺖ ﻫﺴﺖ ﻛﻪ ﺣﻀﺮﺕ‬ ‫َ‬ ‫َ‬ ‫‪69/10/10‬‬

‫ﻫﺪﺍﻳﺖ ﻳﻚ ﺍﻧﺴﺎﻥ‪ ،‬ﺍﺭﺯﺵ‬ ‫ﻭ ﻗﻴﻤــﺖ ﻫﺪﺍﻳــﺖ ﻫﻤــﺔ‬ ‫ﺑﺸﺮﻳﺖ ﺭﺍ ﺩﺍﺭﺩ‪.‬‬

‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪ :‬ﻛﺴﻰﻛﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ »ﺣﺮﻕٍ ﺍﻭ ﻏﺮﻕٍ « ﻧﺠﺎﺕ ﺩﻫﺪ‪ .‬ﺩﺭ ﻳﻚ ﺭﻭﺍﻳﺖ ﻫﻢ‬ ‫َ‬ ‫ﺧﻮﺩ ﺣﻀﺮﺕ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ ﻛﻪ ﻳﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪ .‬ﺑﻌﺪ ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫»ﺫﻟﻚ ﺗَﺄﻭﻳ ُﻠﻬﺎ‬ ‫ﺍ َ‬ ‫ﻻﻋﻈﻢ«؛** ﺑﺮﺗﺮﻳﻦ ﺗﺄﻭﻳﻞ ﻭ ﺑﺮﺗﺮﻳﻦ ﻣﻌﻨﺎﻯ ﺍﻳﻦ ﺁﻳﻪ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﻛﺴﻰ‪ ،‬ﻛﺴﻰ ﺭﺍ ﺑﻪ‬ ‫ﻗﺘﻞ ﺑﺮﺳﺎﻧﺪ‪ ،‬ﻳﻌﻨﻰ ﻣﻮﺟﺐ ﺿﻼﻟﺖ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﻛﻨﺪ؛ ﻳﺎ ﻛﺴﻰ ﺭﺍ ﺍﺣﻴﺎء ﻛﻨﺪ‪ ،‬ﻳﻌﻨﻰ ﻣﻮﺟﺒﺎﺕ‬ ‫ﻫﺪﺍﻳﺖ ﺍﻭ ﺭﺍ ﻓﺮﺍﻫﻢ ﻛﻨﺪ؛ ﺁﻥﮔﺎﻩ »ﻓﻜﺄﻧﻤﺎ ﺍﺣﻴﺎ ﺍﻟﻨﺎﺱ ﺟﻤﻴﻌﺎ«؛ ﻫﺪﺍﻳﺖ ﻳﻚ ﺍﻧﺴﺎﻥ‪ ،‬ﺍﺭﺯﺵ‬ ‫ﻭ ﻗﻴﻤﺖ ﻫﺪﺍﻳﺖ ﻫﻤﺔ ﺑﺸﺮﻳﺖ ﺭﺍ ﺩﺍﺭﺩ؛ ﭼﻮﻥ ﮔﻮﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﻭ ﺩﺭ ﻫﻤﺔ ﺑﺸﺮﻳﺖ‬ ‫ﻳﻚ ﮔﻮﻫﺮ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻰ ﺷﻤﺎ ﺑﻪ ﮔﻮﻫﺮ ﺍﻧﺴﺎﻧﻰ ﻛﻤﻚ ﻛﺮﺩﻳﺪ ﻭ ﺍﻭ ﺭﺍ ﻫﺪﺍﻳﺖ ﻧﻤﻮﺩﻳﺪ‪ ،‬ﭼﻪ ﺩﺭ‬ ‫ﺯﻣﻴﻨﺔ ﻋﻘﻴﺪﻩ‪ ،‬ﭼﻪ ﺩﺭ ﺯﻣﻴﻨﺔ ﺍﺧﻼﻕ‪ ،‬ﺑﻪ ﮔﻮﻫﺮ ﺑﺸﺮﻯ ﻛﻤﻚ ﻛﺮﺩﻩﺍﻳﺪ ﻭ ﻳﺎﺭﻯ ﺭﺳﺎﻧﺪﻩﺍﻳﺪ‪.‬‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺍﻳﻦ ﻫﻤﺎﻥ ﺍﺭﺯﺵ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺴﺄﻟﺔ ﻫﺪﺍﻳﺖ‬ ‫ﻭ ﻛﻤﻚ ﺭﺳﺎﻧﺪﻥ ﺑﻪ ﻧﺠﺎﺕ ﺍﻧﺴﺎﻥﻫﺎ‪ ،‬ﻭﻇﻴﻔﺔ ﻫﺮﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﻳﺎ‬ ‫ﺩﺭ ﺁﻥ ﺭﻭﺍﻳﺖ ﺫﻳﻞ ﺁﻳﺔ ﺷﺮﻳﻔﺔ »ﻓَﻠﻴَ ُ‬ ‫ﺍﻻﻧﺴﺎﻥ ﺍِﻟﻰ َﻃﻌﺎ ِﻣﻪ«*** ﻣﻰﻓﺮﻣﺎﻳﺪ ﻛﻪ ﺍﻳﻦ ﻃﻌﺎﻡ‬ ‫ﻨﻈ ِﺮ‬ ‫ُ‬ ‫ﻣﻌﻨﻮﻯ ﺍﺳﺖ؛**** ﺍﻳﻦ ﻃﻌﺎﻡ ﺩﻳﻦ ﺍﺳﺖ؛ ﺍﺧﻼﻕ ﺍﺳﺖ‪ .‬ﻧﻈﺮ ﺑﻪ ﻃﻌﺎﻡ‪ ،‬ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬ ‫ﻣﻼﺣﻈﻪ ﻛﻦ ﭼﻪﭼﻴﺰﻯ ﺭﺍ ﻣﺼﺮﻑ ﻣﻰﻛﻨﻰ‪ ،‬ﻳﺎ ﭼﻪﭼﻴﺰﻯ ﺭﺍ ﺩﻳﮕﺮﻯ ﺍﺯ ﺩﺳﺖ ﺗﻮ ﻣﺼﺮﻑ‬ ‫ﻣﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺍﻫﻤﻴﺖ ﺧﻮﺭﺍﻙ ﻣﻌﻨﻮﻯ ﺍﺳﺖ‪ .‬ﻳﺎ ﺩﺭ ﺭﻭﺍﻳﺖ ﺩﻳﮕﺮﻯ ﺁﻣﺪﻩ ﺍﺳﺖ‬ ‫ﻛﻪ ﻭﻗﺘﻰ ﺣﻀﺮﺕ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦﻋﻠﻴﻪﺍﻟﺼﻼﺓﻭﺍﻟﺴﻼﻡ ﻣﻰﺧﻮﺍﺳﺘﻨﺪ ﺑﺮﺍﻯ ﺟﻤﻊﻛﺮﺩﻥ ﻭﺟﻮﻩ ﺑﻴﺖﺍﻟﻤﺎﻝ‬ ‫ﻭ ﻋﻤﺪﺗ ًﺎ ﺑﺮﺍﻯ ﻗﻀﺎﻭﺕ ﺑﻪ ﻳﻤﻦ ﺳﻔﺮ ﻛﻨﻨﺪ ـﻇﺎﻫﺮﺍً ﺍﻭﺍﺧﺮ ﺣﻴﺎﺕ ﻣﺒﺎﺭﻙ ﭘﻴﻐﻤﺒﺮ ﻭ ﻧﺰﺩﻳﻚ‬ ‫َﺣ ّﺠﺔﺍﻟﻮﺩﺍﻉ ﺑﻮﺩﻩ ﺍﺳﺖـ ﭘﻴﺶ ﭘﻴﻐﻤﺒﺮ ﺁﻣﺪﻧﺪ ﻛﻪ ﺍﮔﺮ ﺣﻀﺮﺕ ﺗﻮﺻﻴﻪﺍﻯ ﺩﺍﺭﻧﺪ ﺑﻔﺮﻣﺎﻳﻨﺪ‪ .‬ﺁﻧﺠﺎ‬ ‫ﺍﺯ ﻗﻮﻝ ﭘﻴﻐﻤﺒﺮ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻓﺮﻣﻮﺩ‪» :‬ﻳﺎ َﻋﻠﻰ! ﻟَﺌِﻦ ﻳَﻬﺪﻯ ﺍﷲ ﻋﻠﻰ ﻳَ َﺪﻳﻚ َﺭ ُﺟ ً‬ ‫ﻴﺮ‬ ‫ﻼ َﺧ ٌ‬ ‫ﻣﻘﺮﺭ ﻛﺮﺩﻳﻢ ﻛﻪ ﻫﺮ ﻛﺲ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﺟﺰ ﺑﺮﺍﻯ ﺣﻖ‪ ،‬ﻗﺼﺎﺹ ﻳﺎ ﺑﺪﻭﻥ ﺁﻧﻜﻪ‬ ‫* ﺳــﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻣﺎﺋﺪﻩ‪ /‬ﺁﻳﻪ ‪» :32‬ﺑﻪ ﺍﻳﻦ ﺳــﺒﺐ ﺑﺮ ﺑﻨﻰﺍﺳــﺮﺍﺋﻴﻞ ﻻﺯﻡ ﻭ ّ‬ ‫ﻓﺴــﺎﺩﻯ ﺩﺭ ﺯﻣﻴﻦ ﻛﺮﺩﻩ ﺑﺎﺷــﺪ‪ ،‬ﺑﻜﺸــﺪ‪ ،‬ﭼﻨﺎﻥ ﺍﺳــﺖ ﻛﻪ ﻫﻤﻪ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ ﻛﺸﺘﻪ‪ ،‬ﻭ ﻫﺮ ﻛﺲ ﺍﻧﺴــﺎﻧﻰ ﺭﺍ ﺍﺯ ﻣﺮگ ﺑﺮﻫﺎﻧﺪ ﻭ ﺯﻧﺪﻩ ﺑﺪﺍﺭﺩ‪ ،‬ﮔﻮﻳﻰ ﻫﻤﻪ‬ ‫ﺍﻧﺴــﺎﻥﻫﺎ ﺭﺍ ﺯﻧﺪﻩ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﻭ ﻳﻘﻴﻨ ًﺎ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺩﻻﻳﻞ ﺭﻭﺷــﻨﻰ ﺑﺮﺍﻯ ﺑﻨﻰﺍﺳﺮﺍﺋﻴﻞ ﺁﻭﺭﺩﻧﺪ‪ ،‬ﺳﭙﺲ ﺑﺴــﻴﺎﺭﻯ ﺍﺯ ﺁﻧﺎﻥ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺩﺭ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﻪ‬ ‫ﺯﻳﺎﺩﻩﺭﻭﻯ ﺑﺮﺧﺎﺳﺘﻨﺪ‪«.‬‬ ‫** ﺍﻟﻜﺎﻓــﻰ‪ /‬ﺝ‪ /2‬ﺹ‪» :211‬ﻓﻀﻴﻞﺑﻦﻳﺴــﺎﺭ ﮔﻮﻳﺪ‪ :‬ﺑﻪ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﻋﺮﺽ ﻛﺮﺩﻡ‪ :‬ﺧــﺪﺍﻯ ﻋﺰﻭﺟﻞ ﺩﺭ ﻛﺘﺎﺑﺶ ﻓﺮﻣﺎﻳﺪ‪» :‬ﻭ ﻫﺮ ﻛﻪ ﺍﻭ ﺭﺍ ﺯﻧﺪﻩ ﻛﻨﺪ ﮔﻮﻳﺎ‬ ‫ﻫﻤﻪ ﻣﺮﺩﻡ ﺭﺍ ﺯﻧﺪﻩ ﻛﺮﺩﻩ ﺍﺳــﺖ« ﻓﺮﻣﻮﺩ‪ :‬ﻳﻌﻨﻰ ﺍﻭ ﺭﺍ ﺍﺯ ﺳــﻮﺧﺘﻦ ﻭ ﻏﺮﻕ ﺷﺪﻥ ﻧﺠﺎﺕ ﺩﻫﺪ‪ ،‬ﻋﺮﺽ ﻛﺮﺩﻡ‪ :‬ﻛﺴﻰ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﮔﻤﺮﺍﻫﻰ ﺑﺴﻮﻯ ﻫﺪﺍﻳﺖ‬ ‫ﺑَ َﺮﺩ ﭼﮕﻮﻧﻪ ﺍﺳﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺍﻳﻦ ﺗﺄﻭﻳﻞ ﺍﻋﻈﻢ ﺁﻳﻪ ﺍﺳﺖ«‪.‬‬ ‫*** ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻋﺒﺲ‪ /‬ﺁﻳﻪ ‪24‬‬ ‫ﺷــﺤﺎﻡ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﺯ ﺍﻣﺎﻡ ﺑﺎﻗﺮ ﭘﺮﺳــﻴﺪﻡ‪ :‬ﺩﺭ ﮔﻔﺘﺎﺭ ﺧﺪﺍﻭﻧﺪ‪» :‬ﺁﺩﻣﻰ ﺑﺎﻳﺪ ﺑﻪ ﻏﺬﺍﻯ ﺧﻮﻳﺶ ﺑﻨﮕﺮﺩ« ﻏﺬﺍﻯ ﺁﺩﻣﻰ‬ ‫**** ﺍﻟﻜﺎﻓﻰ‪ /‬ﺝ‪ /1‬ﺹ‪» : 50‬ﺯﻳﺪ ّ‬ ‫ﭼﻴﺴﺖ؟ ﻓﺮﻣﻮﺩ‪ :‬ﺩﺍﻧﺶ ﺍﻭﺳﺖ ﻛﻪ ﺍﺯ ﺩﻳﮕﺮﻯ ﻓﺮﺍ ﻣﻰﮔﻴﺮﺩ«‪.‬‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪141‬‬

‫ﻟَ َ‬ ‫ﺍﻟﺸﻤﺲ«؛* ﺍﮔﺮ ﺧﺪﺍ ﺑﻪﻭﺳﻴﻠﺔ ﺗﻮ ﻳﻚ ﻧﻔﺮ ﺭﺍ ﺑﻪ ﺭﺍﻩ ﺭﺍﺳﺖ‪ ،‬ﺑﻪ ﺣﻘﻴﻘﺖ ﻭ‬ ‫ﻚ ِﻣﻤﺎ َﻃ َﻠﻌﺖ َﻋﻠﻴ ِﻪ ﱠ‬ ‫ﺑﻪ ﻓﻀﻴﻠﺖ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻭ ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪ ،‬ﺑﺮﺍﻯ ﺗﻮ ﺍﺭﺯﺷﺶ ﺍﺯ ﻫﻤﺔ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﺍﮔﺮ‬ ‫ﻫﻤﺔ ﺛﺮﻭﺕﻫﺎ ﻭ ﻗﺪﺭﺕﻫﺎ ﻭ ﻣﻘﺎﻡﻫﺎ ﻭ ﻣﻨﺰﻟﺖﻫﺎﻯ ﻣﺎﺩﻯ ﺩﻧﻴﻮﻯ ﺭﺍ ﺑﻪ ﺗﻮ ﺑﺪﻫﻨﺪ‪ ،‬ﺍﺭﺯﺷﺶ ﻛﻤﺘﺮ‬ ‫ﺍﺯ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺗﻮ ﺑﺘﻮﺍﻧﻰ ﻳﻚ ﻧﻔﺮ ﺭﺍ ﻫﺪﺍﻳﺖ ﻛﻨﻰ‪ .‬ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻭ ﻭﺍﻗﻌﻴﺘﻰ ﺍﺳﺖ؛ ﭼﻮﻥ ﺛﺮﻭﺕ ﻭ‬ ‫ﻗﺪﺭﺕ ﻣﺎﺩﻯ‪ ،‬ﭼﻴﺰﻫﺎﻯ ﺯﻭﺩﮔﺬﺭ ﻭ ﺯﺍﻳﻠﻰ ﻫﺴﺘﻨﺪ؛ ﺍﻳﻨﻬﺎ ﻛﻪ ﺍﺭﺯﺵﻫﺎﻯ ﺣﻘﻴﻘﻰ ﺑﻪﺷﻤﺎﺭ ﻧﻤﻰﺁﻳﻨﺪ‪ ،‬ﺍﻣﺎ‬ ‫ﻫﺪﺍﻳﺖ ﻳﻚ ﺍﻧﺴﺎﻥ ﺍﻳﻦﻗﺪﺭ ﺩﺭ ﻧﻈﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﺣﺎﺋﺰ ﺍﻫﻤﻴﺖ ﺍﺳﺖ‪.‬‬ ‫ﺣﺎﻝ ﺩﺭ ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﻰ ﺍﻳﻦ ﺳﺆﺍﻝ ﭘﻴﺶ ﻣﻰﺁﻳﺪ ﻛﻪ ﺁﻳﺎ ﺣﻜﻮﻣﺖ ﻣﻰﺗﻮﺍﻧﺪ ﺑﮕﻮﻳﺪ ﻣﻦ ﺁﺯﺍﺩﻯ ﻭ‬ ‫ﺍﻣﻨﻴﺖ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻰﻛﻨﻢ‪ ،‬ﻣﺮﺩﻡ ﺧﻮﺩﺷﺎﻥ ﺑﺮﻭﻧﺪ؛ ﻣﻴﺪﺍﻥ ﻣﻌﺎﺭﺿﻪ ﻭ ﺑﺤﺚ ﻋﺮﺿﻪ ﻭ ﺗﻘﺎﺿﺎﺳﺖ؛‬ ‫ﻫﺮﻛﺲ ﻫﺮﭼﻪ ﺗﻮﺍﻧﺴﺖ‪ ،‬ﺩﺭ ﺑﺎﺯﺍﺭ ﻋﺮﺿﻪ ﻭ ﺗﻘﺎﺿﺎ ﻣﻄﺮﺡ ﻛﻨﺪ؛ ﻫﺮﭼﻪ ﺷﺪ‪ ،‬ﺷﺪ؟! ﻧﻪ‪ ،‬ﺑﻪﻫﻴﭻﻭﺟﻪ‪.‬‬ ‫ﺍﻳﻦ ﺟﺰﻭ ﻭﻇﺎﻳﻒ ﺩﻭﻟﺖ ﺍﺳﻼﻣﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺁﺷﻔﺘﻪﺑﺎﺯﺍﺭ ﺍﺣﺘﻤﺎﻟﻰ‪ ،‬ﻳﺎ ﺣﺘﻰ ﻏﻴﺮ ﺁﺷﻔﺘﻪﺑﺎﺯﺍﺭ‪ ،‬ﺩﺭ‬ ‫ﺑﺎﺯﺍﺭ ﻋﺮﺿﺔ ﻓﺮﻫﻨﮓ ﻭ ﻋﻘﻴﺪﻩ ﻭ ﺍﺧﻼﻕ‪ ،‬ﻧﮕﺬﺍﺭﺩ ﻋﺎﺋﻠﺔ ﺍﻭ ﻳﻌﻨﻰ ﻣﻠﺖ‪ ،‬ﺩﭼﺎﺭ ﮔﻤﺮﺍﻫﻰ ﺷﻮﻧﺪ؛ ﻳﻌﻨﻰ‬ ‫ﻫﻤﺎﻥ ﺍﺣﺴﺎﺳﻰ ﺭﺍ ﻛﻪ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺯﻥ ﻭ ﺑﭽﺔ ﺧﻮﺩﺵ ﺩﺍﺭﺩ‪ ،‬ﻫﻤﺎﻥ ﺭﺍ ﺑﺎﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻓﺮﺯﻧﺪﺗﺎﻥ ﺩﭼﺎﺭ ﻳﻚ ﺍﻧﺤﻄﺎﻁ ﺍﺧﻼﻗﻰ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﻧﻈﺮ ﺷﻤﺎ‬ ‫ﻭ ﺍﺯ ﻧﻈﺮ ﺟﺎﻣﻌﻪ ﺯﺷﺖ ﺍﺳﺖ‪ ،‬ﻳﺎ ﺩﺭ ﻣﻌﺮﺽ ﺁﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﭼﮕﻮﻧﻪ ﻋﻜﺲﺍﻟﻌﻤﻞ ﻧﺸﺎﻥ ﻣﻰﺩﻫﻴﺪ؟‬ ‫ﻣﻦ ﻧﻤﻰﺩﺍﻧﻢ ﺷﻤﺎ ﻛﺘﺎﺏ ﺧﺎﻧﻢ »ﺍﻳﺰﺍﺑﻞ ﺁﻟ ِﻨﺪﻩ«‪ 106‬ﺭﺍ ﺧﻮﺍﻧﺪﻩﺍﻳﺪ ﻳﺎ ﻧﻪ؛ ﻛﺘﺎﺏ ﺑﺴﻴﺎﺭ ﺟﺎﻟﺒﻰ ﺍﺳﺖ‪ .‬ﺍﻭ‬ ‫ﺍﺯ ﻗﻮﻡ ﻭ ﺧﻮﻳﺶﻫﺎﻯ ﻫﻤﻴﻦ »ﺳﺎﻟﻮﺍﺩﻭﺭ ﺁﻟ ِﻨﺪﻩ«‪ 107‬ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺫﻛﺮ ﻣﻰﻛﻨﺪ ﻛﻪ‬ ‫ﻳﻜﻰ ﺍﺯ ﻛﺎﺭﻛﻨﺎﻥ ﻣﻬﻢ ﻳﻚ ﻛﺸﻮﺭ ﺁﻣﺮﻳﻜﺎﻯ ﻻﺗﻴﻦ‪ ،‬ﺩﺭ ﻳﻚ ﺟﺎﻳﮕﺎﻩ ﺿﺪ ﺍﺧﻼﻗﻰ ـﻛﻪ ﻧﻤﻰﺷﻮﺩ ﺩﺭ‬ ‫ﺍﻳﻨﺠﺎ ﺗﺸﺮﻳﺤﺶ ﻛﺮﺩـ ﺑﺎ ﻓﺮﺯﻧﺪ ﺧﻮﺩﺵ ﺑﺮﺧﻮﺭﺩ ﻣﻰﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺷﺨﺺ ﺑﻪ ﺁﻧﺠﺎ ﺭﻓﺘﻪ ﺑﻮﺩ ﻛﻪ ﺷﺎﻫﺪ‬ ‫ﻛﺎﺭﻫﺎﻯ ﺿﺪﺍﺧﻼﻗﻰ ﺟﻮﺍﻥﻫﺎﻯ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ؛ ﺍﺗﻔﺎﻗ ًﺎ ﺟﻮﺍﻥ ﺧﻮﺩﺵ ﺭﺍ ﺩﺭ ﺁﻧﺠﺎ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﺪ! ﺍﻭ‬ ‫ﺁﻧﭽﻨﺎﻥ ﺑﻰﺗﺎﺏ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ ﺷﺪﺕ ﺁﻥ ﻣﺜ ً‬ ‫ﻼ ﺳﻜﺘﻪ ﻣﻰﻛﻨﺪ ﻳﺎ ﺩﭼﺎﺭ ﺟﻨﻮﻥ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺍﺳﻼﻡ ﻓﺮﻗﻰ ﺑﻴﻦ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﻭ ﻓﺮﺯﻧﺪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴﺖ؛ ﻳﻌﻨﻰ ﺍﮔﺮ ﭼﻴﺰﻯ ﺭﺍ ﻣﺸﺎﻫﺪﻩ‬ ‫ﻣﻰﻛﻨﻴﺪ ﻛﻪ ﺑﺮﺍﻯ ﻓﺮﺯﻧﺪ ﺷﻤﺎ ﻧﺎﻣﻄﻠﻮﺏ ﻭ ﺳﻨﮕﻴﻦ ﻭ ﻏﻴﺮﻗﺎﺑﻞ ﺗﺤﻤﻞ ﺍﺳﺖ‪ ،‬ﻋﻴﻨ ًﺎ ﻫﻤﻴﻦ ﺍﺣﺴﺎﺱ‬ ‫ﺭﺍ ﺑﺎﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪ .‬ﺍﮔﺮ ﻫﻢ ﻧﻤﻰﺗﻮﺍﻧﻴﺪ ﺍﻳﻦ ﺍﺣﺴﺎﺱ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ‪،‬‬ ‫ﻋﻤﻞ ﺷﻤﺎ ﺑﺎﻳﺪ ﺍﻳﻦﻃﻮﺭﻯ ﺑﺎﺷﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻋﻮﺍﻃﻒ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻓﺮﺯﻧﺪ ﺧﻮﺩﺵ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻓﺮﻕ‬ ‫ﺩﺍﺭﺩ‪ ،‬ﺍﻣﺎ ﻭﻇﻴﻔﻪﺍﺵ ﻓﺮﻗﻰ ﻧﺪﺍﺭﺩ؛ ﻭﻇﻴﻔﻪﺍﺵ ﻳﻜﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﺪ ﻛﻪ ﻓﺮﺯﻧﺪ ﺩﻳﮕﺮﻯ‬ ‫ﺩﺭ ﺣﺎﻝ ﺳﻘﻮﻁ ﺑﻪ ﻣﺰﺑﻠﻪﺍﻯ ﺍﺳﺖ ﻳﺎ ﺩﺭ ﻟﻐﺰﺵﮔﺎﻫﻰ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ ﻛﻪ ﺍﮔﺮ ﻓﺮﺯﻧﺪ ﺧﻮﺩﺵ ﺑﻮﺩ‪ ،‬ﺟﻠﻮ‬ ‫* ﺍﻟﺤﻴــﺎﺓ ﺑــﺎ ﺗﺮﺟﻤــﻪ ﺍﺣﻤــﺪ ﺁﺭﺍﻡ‪ /‬ﺝ‪ /1‬ﺹ‪» :692‬ﺍﻻﻣﺎﻡ ﺍﻟﺼــﺎﺩﻕ‪ :‬ﻗﺎﻝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴــﻦ‪ :‬ﻟﻤﺎ َﻭ ّﺟ َﻬﻨﻲ ﺭﺳــﻮﻝ ﺍﷲ ﺍﻟﻰ َﺍﻟﻴﻤﻦ‪ ،‬ﻓﻘــﺎﻝ‪ :‬ﻳﺎ ﻋﻠﻲ! ﻻ‬ ‫ﺪﻳﻚ َﺭ ُﺟ ً‬ ‫ﻼ ﺧَ ٌﻴﺮ َ‬ ‫ﺗُﻘﺎﺗِﻞ َﺃﺣﺪﺍً ﺣﺘﱠﻰ ﺗَﺪﻋﻮ ُﻩ ﺍِﻟﻰ ﺍﻻﺳﻼﻡ‪ .‬ﻭ ﺃﻳﻢ ﺍﷲ! ﻟَﺌِﻦ َﻳﻬﺪِﻱ ﺍﷲ َﻋﻠﻰ َﻳ َ‬ ‫ﻟﻚ ﻣ ّﻤﺎ َﻃﻠَ َﻌﺖ َﻋﻠﻴ ِﻪ ﺍﻟﺸَ ﻤﺲ ﻭ ﻏ ََﺮﺑَﺖ‪َ ،‬ﻭ ﻟﻚ ِﻭﻻﺋُﻪ‪.‬‬ ‫ﺍﻣﺎﻡ ﺻﺎﺩﻕ‪ :‬ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﺮﻣﻮﺩ‪ :‬ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﭘﻴﺎﻣﺒﺮ ﻣﺮﺍ ﺑﻪ ﻳﻤﻦ ﺭﻭﺍﻧﻪ ﻛﺮﺩ‪ ،‬ﮔﻔﺖ‪ :‬ﺍﻯ ﻋﻠﻰ! ﺑﺎ ﻛﺴﻰ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﻭﻯ ﺭﺍ ﺩﻋﻮﺕ ﺑﻪ ﺍﺳﻼﻡ ﻛﺮﺩﻩ‬ ‫ﺑﺎﺷــﻰ ﻛﺎﺭﺯﺍﺭ ﻣﻜﻦ‪ .‬ﺑﻪ ﺧﺪﺍ ﺳــﻮﮔﻨﺪ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻣﺮﺩﻯ ﺭﺍ ﺑﻪ ﺩﺳــﺖ ﺗﻮ ﻫﺪﺍﻳﺖ ﻛﻨﺪ‪ ،‬ﺑﺮﺍﻯ ﺗﻮ ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺯ ﻫﻤﻪ ﺁﻧﭽﻪ ﺧﻮﺭﺷﻴﺪ ﺑﺮ ﺁﻥ ﻃﻠﻮﻉ ﻭ‬ ‫ﻏﺮﻭﺏ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺣﻖ ﺩﻭﺳﺘﻰ ﺍﻭ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻥ ﺗﻮ ﺍﺳﺖ«‪.‬‬

‫ﺣﻜﻮﻣﺖ ﺍﺳﻼﻣﻰ ﻧﻤﻰﺗﻮﺍﻧﺪ‬ ‫ﻧﺴــﺒﺖ ﺑــﻪ ﺑــﺎﺯﺍﺭ ﻋﺮﺿﺔ‬ ‫ﻓﺮﻫﻨﮓ ﻭ ﻋﻘﻴﺪﻩ ﻭ ﺍﺧﻼﻕ‬ ‫ﺑﻰﺗﻔﺎﻭﺕ ﺑﺎﺷﺪ‪.‬‬


‫‪ 142‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻭ ﺭﺍ ﻣﻰﮔﺮﻓﺖ‪ ،‬ﺑﺎﻳﺪ ﺟﻠﻮ ﻓﺮﺯﻧﺪ ﺩﻳﮕﺮﻯ ﺭﺍ ﻫﻢ ﺑﮕﻴﺮﺩ‪.‬‬ ‫ﻣﻦ ﻭ ﺷﻤﺎ ﺑﺎﻳﺴﺘﻰ ﺑﻪ ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮓ ﻭ ﺍﺿﻼﻝ ﻓﺮﻫﻨﮕﻰ ﺑﺎ ﺍﻳﻦ ﭼﺸﻢ ﻧﮕﺎﻩ ﻛﻨﻴﻢ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ‬ ‫ﻗﺎﻋﺪﻩ ﻭ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻣﻌﻨﺎﻳﺶ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﻣﺎ ﺑﻴﺎﻳﻴﻢ ﻳﻚ ﺑﺨﺸﻨﺎﻣﻪ ﺻﺎﺩﺭ ﻛﻨﻴﻢ ﻛﻪ ﺣﺮﻑ‬ ‫ﺧﻼﻑ ﻋﻘﻴﺪﺓ ﻣﺎ ﺑﺎﻳﺪ ﺑﺎ ﺭﻳﺨﺘﻦ ﺳﺮﺏ ﺩﺭ ﺩﻫﺎﻥ ﮔﻮﻳﻨﺪﺓ ﺁﻥ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺷﻮﺩ؛ ﻧﻪ‪ ،‬ﺍﻳﻦ ﺍﺻ ً‬ ‫ﻼ‬ ‫ﺭﺑﻄﻰ ﺑﻪ ﺁﻥ ﻧﺪﺍﺭﺩ‪ .‬ﻣﻘﻮﻟﺔ ﺩﻳﻦ ﺩﻭﻟﺘﻰ‪ ،‬ﺩﻳﻦ ﺑﺨﺸﻨﺎﻣﻪﺍﻯ ﻭ ﺗﻮﺻﻴﺔ ﺍﺧﻼﻗﻰ ﺑﺎ ﺯﻭ ِﺭ ﺳﺮﻧﻴﺰﻩ‪ ،‬ﻳﻚ‬ ‫ﻣﻘﻮﻟﺔ ﺩﻳﮕﺮ ﺍﺳﺖ؛ ﺍﻳﻦ ﻣﻄﻠﺒﻰ ﻛﻪ ﻣﻦ ﻣﻰﮔﻮﻳﻢ‪ ،‬ﻣﻘﻮﻟﺔ ﺩﻳﮕﺮﻯ ﺍﺳﺖ‪ .‬ﺁﻥ ﻛﺎﺭﻫﺎ ﺭﺍ ﻧﺒﺎﻳﺪ ﻛﺮﺩ‬ ‫ﻭ ﻫﻴﭻ ﻋﺎﻗﻠﻰ ﻫﻢ ﻧﻤﻰﻛﻨﺪ‪ .‬ﻛﺴﺎﻧﻰ ﻛﻪ ﺑﺮﺍﻯ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻰ ﻭ ﺩﻳﻨﻰ ﻭ ﻋﻘﻴﺪﺗﻰ‪ ،‬ﺑﻪ ﺳﺮﻧﻴﺰﻩ ﻭ‬

‫ﺣﺮﻑ ﺣﻖ ﺭﺍ ﺑﺎ ﺷــﻴﻮﻩﻫﺎﻯ‬ ‫ﻧﻮ‪ ،‬ﺑــﺎ ﺯﺑﺎﻥﻫﺎﻯ ﺟﺪﻳﺪ ﻭ ﺑﺎ‬ ‫ﺍﺳﺘﺪﻻﻝﻫﺎﻯ ﺗﺎﺯﻩ ﻭ ﺁﺭﺍﻳﺶ‬ ‫ﺧﻮﺏ ﺑﻴﺎﻥ ﻛﻨﻴﺪ‪.‬‬

‫ﺩﺭ ﻣﻔﺎﻫﻴــﻢ ﻗﺮﺁﻧــﻰ‪ ،‬ﺣﺮﻑ‬ ‫ﺟﺪﻳﺪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪.‬‬

‫ﺸﺒﺚ* ﻣﻰﺷﻮﻧﺪ‪ ،‬ﺍﺯ ﻋﻘﻞ ﺳﺎﻟﻢ ﻣﺤﺮﻭﻣﻨﺪ‪ .‬ﻣﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺗﻮﺻﻴﻪ ﻧﻤﻰﻛﻨﻴﻢ‪ ،‬ﺍﻣﺎ‬ ‫ﺯﻭﺭ ﻭ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ُﻣ َﺘ ﱢ‬ ‫ﻣﻘﻮﻻﺕ ﺑﺎ ﻫﻢ ﻣﺨﺘﻠﻔﻨﺪ‪.‬‬ ‫‪79/9/19‬‬ ‫ﻧﻜﺘﺔ ﺑﻌﺪ‪ ،‬ﺍﺑﺘﻜﺎﺭ ﻭ ﻧﻮﺁﻭﺭﻯ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﻧﻮﺁﻭﺭﻯ ﻛﻨﻴﺪ‪ .‬ﻫﻤﺔ ﻗﺪﺭﺕﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ ﻭ ﻓﻜﺮﻯ ﺧﻮﺩﺗﺎﻥ ﺭﺍ‬ ‫ﺑﻪ ﻛﺎﺭ ﺑﻴﻨﺪﺍﺯﻳﺪ‪ ،‬ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺣﺮﻑ ﺣﻖ ﺭﺍ ﺑﺎ ﺷﻴﻮﻩﻫﺎﻯ ﻧﻮ‪ ،‬ﺑﺎ ﺯﺑﺎﻥﻫﺎﻯ ﺟﺪﻳﺪ ﻭ ﺑﺎ ﺍﺳﺘﺪﻻﻝﻫﺎﻯ‬ ‫ﺗﺎﺯﻩ ﻭ ﺁﺭﺍﻳﺶ ﺧﻮﺏ ﺑﻴﺎﻥ ﻛﻨﻴﺪ‪ .‬ﻳﻚ ﺣﺮﻑ ﺭﺍ ﺩﻭ ﮔﻮﻧﻪ ﻣﻰﺷﻮﺩ ﺯﺩ‪ .‬ﺣﺘﻰ ﻳﻚ ﻣﺘﻦ ﺭﺍ ﺩﻭ ﮔﻮﻧﻪ‬ ‫ﻣﻰﺷﻮﺩ ﺍﺭﺍﺋﻪ ﻛﺮﺩ‪ .‬ﺍﮔﺮ ﻣﺘﻦ ﺧﻮﺏ ﻭ ﺣﻜﻴﻤﺎﻧﻪﺍﻯ ﺑﻨﻮﻳﺴﻨﺪ ﻭ ﺑﻪ ﺩﻭ ﻧﻔﺮ ﺑﺪﻫﻨﺪ‪ ،‬ﻳﻜﻰ ﺁﻥ ﺭﺍ ﻃﻮﺭﻯ‬ ‫ﺧﻮﺍﻫﺪ ﺧﻮﺍﻧﺪ ﻛﻪ ﮔﻮﺵﻧﻮﺍﺯ ﻭ ﺩﻝﻧﺸﻴﻦ ﺑﺎﺷﺪ ﻭ ﻣﺴﺘﻤﻌﻴﻦ‪ ،‬ﺁﻥ ﺭﺍ ﺧﻮﺏ ﺑﻔﻬﻤﻨﺪ ﻭ ﺍﺯ ﺁﻥ ﻟﺬﺕ ﺑﺒﺮﻧﺪ‪،‬‬ ‫ﻳﻜﻰ ﻫﻢ ﻫﻤﺎﻥ ﻣﺘﻦ ﺭﺍ ﻣﻤﻜﻦ ﺍﺳﺖ ﻃﻮﺭﻯ ﺑﺨﻮﺍﻧﺪ ﻛﻪ ﻣﺴﺘﻤﻊ ﺭﺍ ﺑﻴﺰﺍﺭ ﻭ ﻣﺘﻨﻔّﺮ ﻭ ﺧﺴﺘﻪ ﻭ ﻛﺴﻞ‬ ‫ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﻣﺎ ﻳﻚ ﻣﻄﻠﺐ ﻭﺍﺣﺪ ﺭﺍ ﻫﻢ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﺨﻮﺍﻫﻴﻢ ﺑﻴﺎﻥ ﻛﻨﻴﻢ‪ ،‬ﭼﻨﺪ‬ ‫ﮔﻮﻧﻪ ﻣﻰﺗﻮﺍﻧﻴﻢ ﺑﻴﺎﻥ ﻛﻨﻴﻢ‪ .‬ﺑﺎﻳﺪ ﺑﮕﺮﺩﻳﻢ ﺷﻴﻮﺓ ﺧﻮﺑﺶ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻴﻢ؛ ﭼﻪ ﺑﺮﺳﺪ ﺑﻪ ﺍﻳﻨﻜﻪ ﺑﺨﻮﺍﻫﻴﻢ‬ ‫ﻣﻄﺎﻟﺐ ﺭﺍ ﺑﺎ ﺍﺳﺘﺪﻻﻝﻫﺎ ﻭ ﺷﻴﻮﻩﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻴﺎﻥ ﻛﻨﻴﻢ‪ .‬ﻣﻰﺷﻮﺩ ﻣﻄﺎﻟﺐ ﺟﺪﻳﺪ ﺧﻠﻖ ﻭ ﺗﻮﻟﻴﺪ‬ ‫ﻛﺮﺩ‪ .‬ﺷﻤﺎ ﺧﻴﺎﻝ ﻧﻜﻨﻴﺪ ﻛﻪ ﺣﺮﻑ‪ ،‬ﻫﺮﭼﻪ ﺑﻮﺩﻩ‪ ،‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ؛ ﻧﻪ‪ .‬ﺑﻪ ﻗﻮﻝ ﺻﺎﺋﺐ »ﻳﻚ ﻋﻤﺮ‬ ‫ﻣﻰﺗﻮﺍﻥ ﺳﺨﻦ ﺍﺯ ﺯﻟﻒ ﻳﺎﺭ ﮔﻔﺖ«؛ ﺗﺎ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﻭﻟﻰﻋﺼﺮﺍﺭﻭﺍﺣﻨﺎﻓﺪﺍﻩ؛ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺭﺍ ﻣﺎ ﻧﻤﻰﺩﺍﻧﻴﻢ‬ ‫ﭼﮕﻮﻧﻪ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺗﺎ ﺯﻣﺎﻥ ﻇﻬﻮﺭ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ‪ ،‬ﻫﺮﭼﻪ ﻃﻮﻝ ﺑﻜﺸﺪ‪ ،‬ﺍﮔﺮ ﻫﺰﺍﺭﺍﻥ ﻣﺘﻔﻜﺮ ﺑﻴﺎﻳﻨﺪ‪ ،‬ﺍﺯ‬ ‫ﻫﻤﻴﻦ ﻣﻨﺎﺑﻊ ﻓﻌﻠﻰ ﻣﺎ‪ ،‬ﻫﺰﺍﺭﻫﺎ ﻫﺰﺍﺭ ﺣﺮﻑ ﻧﻮ ﻭ ﺟﺪﻳﺪ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻭﺭﻧﺪ‪ .‬ﺧﻴﺎﻝ ﻧﻜﻨﻴﺪ ﻛﻪ‬ ‫ﺁﺭﺩﻫﺎ ﺭﺍ ﺑﻴﺨﺘﻪﺍﻧﺪ ﻭ ﻏﺮﺑﻴﻞﻫﺎ ﺭﺍ ﺁﻭﻳﺨﺘﻪﺍﻧﺪ؛** ﻫﺮﭼﻪ ﺑﻮﺩﻩ‪،‬‬ ‫ﮔﻮﻳﻨﺪﮔﺎﻥ ﮔﺬﺷﺘﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻗﻀﻴﻪ ﺗﻤﺎﻡ‬ ‫ِ‬ ‫ﻓﻘﺎﻫﺖ ﺍﺳﺘﺪﻻﻟﻰ ﻭ ﻓﻨﻰ ﻛﻪ ﺑﺰﺭگﺗﺮﻳﻦ ﻫﻨﺮ ﻣﺎ ﺑﻮﺩﻩ ﻭ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺧﻴﺮ؛ ﺍﻳﻦ ﺣﺮﻑﻫﺎ ﻧﻴﺴﺖ‪ .‬ﺩﺭ‬ ‫ِ‬ ‫ﺧﻴﻠﻰ ﻫﻢ ﺩﺭ ﺁﻥ ﭘﻴﺸﺮﻓﺘﻪ ﻫﺴﺘﻴﻢ‪ ،‬ﺣﺮﻑﻫﺎﻯ ﻧﮕﻔﺘﻪ ﻭ ﻓﻜﺮﻫﺎﻯ ﻧﻮ ﺑﺴﻴﺎﺭ ﻣﺘﺼﻮﺭ ﺍﺳﺖ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ‬ ‫ﻛﺴﻰ ﺩﺭ ﺣﺪ ﻋﻼﻣﺔ ﺣﻠﻰ‪ 108‬ﺑﺎﻳﺪ ﺑﻴﺎﻳﺪ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺣﺮﻑ ﻧﻮ ﺑﺰﻧﺪ؛ ﻧﻪ‪ .‬ﺍﻓﺮﺍﺩ ﺑﺴﻴﺎﺭ ﭘﺎﻳﻴﻦﺗﺮ ﻫﻢ ﺍﮔﺮ‬ ‫ﺩﻗﺖ ﻭ ﻛﺎﺭ ﻛﻨﻨﺪ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺣﺮﻑ ﺟﺪﻳﺪ ﺑﺰﻧﻨﺪ؛ ﭼﻪ ﺑﺮﺳﺪ ﺩﺭ ﺗﻔﺴﻴﺮ‪ ،‬ﺩﺭ ﻣﻌﺎﺭﻑ‪ ،‬ﺩﺭ ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ‪،‬‬ ‫ﺩﺭ ﺍﺧﻼﻕ‪ ،‬ﺩﺭ ﺁﺩﺍﺏ ﺯﻧﺪﮔﻰ‪ ،‬ﺩﺭ ﺳﻴﺎﺳﺖ‪ ،‬ﺩﺭ ﺣﻜﻤﺖ ﻋﻤﻠﻰ ﻭ ﻏﻴﺮﻩ‪ .‬ﺩﺭ ﻣﻔﺎﻫﻴﻢ ﻗﺮﺁﻧﻰ‪ ،‬ﺣﺮﻑ‬ ‫* )ﺵﺏﺙ(‪ ،‬ﭼﻨﮓ ﺯﻧﻨﺪﻩ ﺑﻪ ﭼﻴﺰﻯ‪ ،‬ﻣﺘﻤﺴﻚ‪ ،‬ﺩﺭﺁﻭﻳﺰﻧﺪﻩ ﺑﻪ ﭼﻴﺰﻯ‬ ‫** ﺿﺮﺏﺍﻟﻤﺜﻠﻰ ﻓﺎﺭﺳﻰ ﺑﻪ ﻣﻌﻨﺎﻯ ﺍﺗﻤﺎﻡ ﻛﺎﺭ‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪143‬‬

‫ﺟﺪﻳﺪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺍﺣﺎﺩﻳﺚ ﺩﺭﺑﻴﺎﻭﺭﻳﻢ‪ .‬ﭘﺲ ﺍﺑﺘﻜﺎﺭ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺑﺎﻳﺪ‬ ‫ﺑﻪﻛﺎﺭ ﺑﺒﺮﻳﺪ‪ .‬ﺧﻠﻖ ﻣﻄﺎﻟﺐ ﺟﺪﻳﺪ‪ ،‬ﻳﻌﻨﻰ ﺧﻠﻖ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎﻫﺎ‪ .‬ﺗﻮﻟﻴﺪ ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺼﻄﻠﺢ ﺍﻣﺮﻭﺯ‪ ،‬ﻳﻌﻨﻰ‬ ‫ﺍﺳﺘﻨﺒﺎﻁﻛﺮﺩﻥ ﻭ ﻣﻔﺎﻫﻴﻢ ﻗﺮﺁﻥ ﺭﺍ ﻛﺸﻒﻛﺮﺩﻥ ﻭ ﺑﻌﺪ ﺩﺭ ﻟﺒﺎﺱﻫﺎ ﻭ ﺑﻪ ﺷﻴﻮﻩﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻴﺎﻥ‬ ‫ﻛﺮﺩﻥ‪ .‬ﺑﻪﺧﺼﻮﺹ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻫﻨﺮ ﻭ ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻦ ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴﺎﻡ ﺍﺑﺘﻜﺎﺭﻫﺎ‪ ،‬ﻛﺎﺭ ﻋﻤﺪﺓ ﺷﻤﺎﺳﺖ‪.‬‬ ‫ﺑﻪﻫﺮﺣﺎﻝ ﺑﺪﺍﻧﻴﺪ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﻫﻴﭻﻭﻗﺖ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﺯﻳﺎﺩ ﻧﻴﺴﺖ‪ 74/12/21.‬ﺧﺼﻮﺻﻴﺖ ﺩﻳﮕﺮﻯ‬ ‫ﻛﻪ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺩﺍﺭﺩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﻫﻮﺷﻤﻨﺪﺍﻧﻪ ﺑﺎﺷﺪ‪ .‬ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﺎﻳﺪ ﻫﻮﺷﻤﻨﺪﺍﻧﻪ ﺑﺎﺷﺪ؛‬ ‫ﺑﺮﻑﺍﻧﺒﺎﺭ ﻧﻤﻰﺷﻮﺩ‪ .‬ﺍﻧﺒﻮﻩ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﻣﻬﻢ ﻧﻴﺴﺖ؛ ﺑﻠﻜﻪ ﺍﻧﺘﻈﺎﻡ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﭼﻴﺪﻩﺷﺪﻥ‪،‬‬ ‫ﮔﺰﻳﺪﻩﺷﺪﻥ ﻭ ﻫﺮ ﻛﺎﺭﻯ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﻗﺮﺍﺭﺩﺍﺷﺘﻦ‪ ،‬ﻣﻬﻢ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﻫﻮﺷﻤﻨﺪﺍﻧﻪ ﺑﺎﺷﺪ‪ .‬ﺑﺎﻳﺪ‬ ‫ﺭﻭﺷﻦ ﺑﺎﺷﺪ ﻛﻪ ﺍﺻ ً‬ ‫ﻼ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺑﺮﺍﻯ ﭼﻪ ﻫﺪﻓﻰ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﻴﻢ‪ .‬ﺑﻌﺪ ﻫﻢ ﺗﻮﺟﻪ ﻛﻨﻴﻢ ﻛﻪ‬ ‫*‬ ‫ﻓﺮﻫﻨﮕﻰ ﺩﺭﺳﺖ ﺍﺳﺖ‪.‬‬ ‫ﻛﺎﺭ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﻧﺎﻇﺮ ﺑﻪ ﺁﻥ ﻫﺪﻑ ﻭ ُﻣ ّﺘﺠﻪ ﺑﻪ ﺁﻥ ﺟﻬﺖ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻧﺸﺎﻧﺔ ﻛﺎﺭ‬ ‫ِ‬ ‫ﺍﻳﻦ ﺷﺮﻁ ﺍﻭﻝ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭ‪ ،‬ﻫﻮﺷﻤﻨﺪﺍﻧﻪ ﺍﻧﺘﺨﺎﺏ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺧﻮﺩ ﻳﻚ ﻋﺮﺽ ﻋﺮﻳﻀﻰ ﺩﺍﺭﺩ؛ ﻳﻚ‬ ‫**‬ ‫ﻃﻴﻔﻰ ﺍﺯ ﺗﻮﺟﻬﺎﺕ ﻭ ﺩﻗﺖﻫﺎ ﻭ ﺭﻋﺎﻳﺖﻫﺎ ﺭﺍ ﻣﻰﻃﻠﺒﺪ‪ .‬ﺩﻭﻡ ـﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﮔﻔﺘﻴﻢـ ﺭﻋﺎﻳﺖ ﺍﺗِّﺠﺎﻩ‬ ‫ﺻﺤﻴﺢ ﺍﺳﺖ؛ ﻳﻌﻨﻰ ﻭﻗﺘﻰ ﻫﺪﻑ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻳﻢ‪ ،‬ﺗﻮﺟﻪ ﻛﻨﻴﻢ ﻛﺎﺭﻯ ﻛﻪ ﻣﻰﺧﻮﺍﻫﻴﻢ ﺍﻧﺠﺎﻡ ﺩﻫﻴﻢ‪،‬‬ ‫ﺍﺯ ﺁﻥ ﻫﺪﻑ ﻣﻨﺤﺮﻑ ﻧﺸﻮﺩ‪ .‬ﺁﻥ ﺭﺍ ﺩﻗﻴﻘ ًﺎ ﺭﻋﺎﻳﺖ ﻛﻨﺪ‪ 75/7/9.‬ﻫﺪﻑ ﻓﺮﻫﻨﮕﻰ ﺑﺎﻳﺪ ﻣﺘﻮﺟﻪ ﺍﺻﻮﻝ‪،‬‬ ‫ﭘﺎﻳﻪﻫﺎ‪ ،‬ﺍﺭﺯﺵﻫﺎ ﻭ ﭼﻴﺰﻫﺎﻳﻰ ﺑﺎﺷﺪ ﻛﻪ ﺑﻪﺍﺻﻄﻼﺡ ﺭﻭﻯ ﭘﻴﺸﺎﻧﻰ ﺍﻧﻘﻼﺏ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ؛ ﻳﻌﻨﻰ‬ ‫ﺷﻌﺎﺭﻫﺎﻯ ﺍﺻﻠﻰ‪ 74/12/21.‬ﻧﻜﺘﺔ ﺳﻮﻡ‪ ،‬ﻛﻴﻔﻴﺖ ﻭ ﻋﻤﻖ ﻭ ﺗﻨﻮﻉ ﻭ ﺷﻴﻮﺍﻳﻰ ﻭ ﺯﻳﺒﺎﻳﻰ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ ﺍﺳﺖ‬ ‫ﻛﻪ ﻫﻤﺔ ﺍﻧﻮﺍﻉ ﻛﻴﻔﻴﺖ ﺭﺍ ﺷﺎﻣﻞ ﻣﻰﺷﻮﺩ‪.‬‬ ‫‪75/7/9‬‬ ‫ﻣﺎ ﺍﻋﺘﻘﺎﺩﻣﺎﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻬﺘﺮﻳﻦ ﺭﺍﻫﻰ ﻭ ﺑﺮﺗﺮﻳﻦ ﺣﺮﺑﻪﺍﻯ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺍﻳﻦ ﺭﺍﻩﻫﺎ ﺭﺍ ﺑﺎﺯ ﻛﻨﺪ ﻭ‬ ‫ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﺭﺍ ﻭ ﻫﺪﺍﻳﺖ ﺍﻧﻘﻼﺑﻰ ﺭﺍ ﺩﺭ ﺫﻫﻦﻫﺎ ﻭ ﺟﺎﻥﻫﺎ ﺑﻨﺸﺎﻧﺪ ﻭ ﺑﻪ ﻣﻴﻮﻩ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻣﺜﻤِﺮ ﺑﻜﻨﺪ؛ ﻳﻚ‬ ‫ﺗﺸﻜﻴﻼﺕ ﺍﺳﺖ‪ .‬ﻣﺎ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻳﻢ ﻛﻪ ﺍﮔﺮ ﭼﻨﺎﻥﭼﻪ ﻛﺴﺎﻧﻰ ﺑﺨﻮﺍﻫﻨﺪ ﺑﺮﺍﻯ ﺍﻧﻘﻼﺏ ﻛﺎﺭ ﻛﻨﻨﺪ ﻭ ﺍﻳﻨﻬﺎ‬ ‫ّ‬ ‫ﻛﻤﻴﺖ ﺁﻥ ﻛﺎﺭﻯ ﺭﺍ‬ ‫ﻣﺘﺸﻜﻞ ﻧﺒﺎﺷﻨﺪ‪ ،‬ﻣﺘﺠﻤﻊ ﻧﺒﺎﺷﻨﺪ‪ ،‬ﻧﺨﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﺍﺯ ﻟﺤﺎﻅ ﻛﻴﻔﻴﺖ ﻭ ﺍﺯ ﻟﺤﺎﻅ ّ‬ ‫ّ‬ ‫ﻣﺘﺸﻜﻞ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ 61/9/18.‬ﺗﺸﻜﻴﻼﺕ ﻳﻜﻰ ﺍﺯ ﻓﺮﺍﺋﺾ ﻫﺮ ﮔﺮﻭﻩ ﻣﺮﺩﻣﻰ‬ ‫ﺑﻜﻨﻨﺪ ﻛﻪ ﻳﻚ ﮔﺮﻭﻩ‬

‫ﺍﺳﺖ ﻛﻪ ﻳﻚ ﻫﺪﻓﻰ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺗﺸﻜﻴﻼﺕ ﻳﻌﻨﻰ ﻧﻈﻢ‪ ،‬ﻳﻌﻨﻰ ﺗﻘﺴﻴﻢ ﻭﻇﺎﺋﻒ‪ ،‬ﻳﻌﻨﻰ ﺍﺭﺗﺒﺎﻁ‬ ‫ﻭ ﺍﺗﺼﺎﻝ‪ ،‬ﻭ ﺯﻧﺠﻴﺮﻩﺍﻯ ﻛﺎﺭﻛﺮﺩﻥ؛ ﺍﻳﻦ ﻣﻌﻨﺎﻯ ﺗﺸﻜﻴﻼﺕ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﻧﻪ ﻓﻘﻂ ﺑﺪ‬ ‫ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻳﻚ ﭼﻴﺰ ﺧﻮﺏ ﻭ ﺑﻠﻜﻪ ﻳﻚ ﭼﻴﺰ ﺿﺮﻭﺭﻯ ﺍﺳﺖ‪ .‬ﻫﻴﭻ ﻛﺎﺭﻯ ﺩﺭ ﺩﻧﻴﺎ ﺑﺪﻭﻥ ﺗﺸﻜﻴﻼﺕ‬ ‫ﭘﻴﺶ ﻧﻤﻰﺭﻭﺩ؛ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻰ ﺍﻳﺮﺍﻥ ﻫﻢ ﺑﺪﻭﻥ ﺗﺸﻜﻴﻼﺕ ﭘﻴﺶ ﻧﺮﻓﺖ ﻭ ﭘﻴﺮﻭﺯ ﻧﺸﺪ‪.‬‬ ‫‪60/11/27‬‬ ‫ﻳﻚ ﻛﺎﺭ ﺗﺸﻜﻴﻼﺗﻰ‪ ،‬ﻳﻚ ﻛﺎﺭ ﺟﻤﻌﻰ ﺧﺼﻮﺻﻴﺘﺶ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻓﺮﺩ ﺑﺎﻳﺪ ﺧﻮﺩﺵ ﺭﺍ ﺩﺭ ﺟﻤﻊ‬ ‫ﺣﻞ ﻛﻨﺪ‪ ،‬ﮔﻢ ﻛﻨﺪ؛ ﻛﻪ ﺍﻳﻦ ﮔﻢﻛﺮﺩﻥ ﻋﻴﻦ ﺑﺎﺯ ﻳﺎﻓﺘﻦ ﺑﻪ ﻧﺤﻮ ﺩﺭﺳﺖ ﺍﺳﺖ‪ .‬ﭼﻴﺰﻯ ﻛﻢ ﻧﻤﻰﺷﻮﺩ‬ ‫* )ﻭﺝﻩ(‪ ،‬ﺭﻭﻛﻨﻨﺪﻩ ﺑﻪ ﺳﻮﻳﻰ‬ ‫** ﺟﻬﺖﮔﻴﺮﻯ‬

‫ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﺎﻳﺪ ﻫﻮﺷﻤﻨﺪﺍﻧﻪ‪،‬‬ ‫ﻫﺪﻓﻤﻨــﺪ ﻭ ﺩﺍﺭﺍﻯ ﻫﻤﺔ ﺍﻧﻮﺍﻉ‬ ‫ﻛﻴﻔﻴﺖ ﺑﺎﺷﺪ‪.‬‬

‫ﻫﻴــﭻ ﻛﺎﺭﻯ ﺩﺭ ﺩﻧﻴﺎ ﺑﺪﻭﻥ‬ ‫ﺗﺸﻜﻴﻼﺕ ﭘﻴﺶ ﻧﻤﻰﺭﻭﺩ‪.‬‬

‫ﺷﻜﻞ ﻛﺎﻣﻞ ﻳﻚ ﺗﺸﻜﻴﻼﺕ‬ ‫ﺩﺭﺳــﺖ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ‬ ‫ﻓﺮﺩ ﺩﺭ ﺟﻤﻊ ﺣﻞ ﺷﻮﺩ‪.‬‬


‫‪ 144‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺣﺒﻪ ﻗﻨﺪ ﺭﺍ‬ ‫ﺍﺯ ﺁﺩﻡ‪ ،‬ﭼﻴﺰﻫﺎ ﺍﻓﺰﻭﺩﻩ ﻣﻰﺷﻮﺩ‪ .‬ﻣﻦ ﻣﺜﺎﻝ ﻣﻰﺯﻧﻢ ﺑﻪ ﺍﻳﻦ ﻟﻴﻮﺍﻥ ﺁﺑﻰ ﻛﻪ ﺗﻮﻯ ﺁﻥ ﻳﻚ ّ‬ ‫ﺣﺒﻪ ﻗﻨﺪ ﻳﻚ ﭼﻴﺰ ﻣﺸﺨﺼﻰ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻗﺪﺭ ﺧﻮﺩﺵ ﺷﻴﺮﻳﻨﻰ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﻗﺪﺭ‬ ‫ﺷﻤﺎ ﻣﻰﺍﻧﺪﺍﺯﻳﺪ‪ .‬ﺍﻳﻦ ﻳﻚ ّ‬

‫ﺧﻮﺩﺵ ﻫﻤﺔ ﭼﻴﺰﻫﺎﻯ ﺧﻮﺑﻰ ﻛﻪ ﺗﻮﻯ ﻗﻨﺪ ﻫﺴﺖ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻰ ﺩﺭ ﻟﻴﻮﺍﻥ ﺁﺏ ﺍﻧﺪﺍﺧﺘﻰ‪ ،‬ﺗﻤﺎﻡ‬ ‫ﺫﺭﺍﺕ ﺭﻳﺰﻯ ﻛﻪ ﺯﻳﺮ ﺩﻧﺪﺍﻥ ﻣﻰﺁﻣﺪ ﻭ ﺻﺪﺍ ﻣﻰﻛﺮﺩ ﻭ ﺧﻮﺩﺵ ﺭﺍ ﻧﺸﺎﻥ‬ ‫ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﻳﻚ ﺩﺍﻧﻪ ﺍﺯ ﺍﻳﻦ ّ‬ ‫ﻣﻰﺩﺍﺩ ﻛﻪ ﻫﺎﻥ! ﻣﻨﻢ؛ ﻳﻚ ﺩﺍﻧﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺑﺎﻗﻰ ﻧﻤﻰﻣﺎﻧﺪ‪ ،‬ﺗﻤﺎﻡ ﺣﻞ ﻣﻰﺷﻮﺩ ﺩﺭ ﺁﺏ‪ .‬ﺩﺭ ﺁﻥﺟﺎﻳﻰ ﻛﻪ‬ ‫ﺣﺒﻪ ﻗﻨﺪ ﻳﻚ‬ ‫ﺣﺒﻪ ﻗﻨ ِﺪ ﺩﻳﮕﺮ ﻫﻢ ﺣﻞ ﺷﺪﻩ‪ .‬ﺍﻣﺎ ﺑﻪ ﻧﻈﺮ ﺷﻤﺎ ﺍﺯ ﺍﻳﻦ ّ‬ ‫ﻗﺒﻞ ﺍﺯ ﺁﻥ‪ ،‬ﻳﺎ ﺑﻌﺪ ﺍﺯ ﺁﻥ‪ ،‬ﺩﻩ ّ‬ ‫ﺫﺭﻩﺍﺵ‪ ،‬ﻳﻚ ﺳ ِﺮ ﺳﻮﺯﻧﺶ ﺍﺯ ﺑﻴﻦ ﺭﻓﺖ؟ ﻫﻴﭻﭼﻴﺰ ﺍﺯ ﺁﻥ ﺍﺯ ﺑﻴﻦ ﻧﺮﻓﺖ‪ .‬ﺍﻳﻦ ﻗﻨﺪ ﻳﻚ ﺫﺭﻩ ﻛﻢ ﻧﺸﺪ‪،‬‬ ‫ّ‬ ‫ﺑﻠﻜﻪ ﻳﻚ ﺧﻮﺭﺩﻩ ﺑﻪ ﺁﻥ ﺯﻳﺎﺩ ﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺁﻥ ﻣﻘﺪﺍﺭ ﺷﻴﺮﻳﻨﻰﺍﻯ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻗﻨﺪ ﺑﻮﺩ ﺁﻣﻴﺨﺘﻪ ﺷﺪ ﺑﺎ‬ ‫ﺷﻴﺮﻳﻨﻰﻫﺎﻯ ﺩﻳﮕﺮﻯ ﻛﻪ ﺩﺭ ﻗﻨﺪﻫﺎﻯ ﺩﻳﮕﺮ ﺑﻮﺩ ﻭ ﺩﺭ ﺗﻤﺎﻡ ﺍﺟﺰﺍﻯ ﺍﻳﻦ ﺁﺏ ﺣﻞ ﺷﺪ‪ ،‬ﺳﺮﺍﻳﺖ ﭘﻴﺪﺍ‬ ‫ﻛﺮﺩ‪ ،‬ﭼﻴﺰﻯ ﻫﻢ ﺍﺯ ﺁﻥ ﻛﻢ ﻧﺸﺪﻩ‪ ،‬ﺍﻣﺎ ﺁﻥ ﺗﺸﺨّ ﺺ ﺧﻮﺩﺵ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ‪ ،‬ﺁﻥ ﻓﺮﺩ ّﻳﺖ ﺧﻮﺩﺵ ﺭﺍ‬ ‫ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ؛ ﻳﻚ ﺗﺸﻜﻴﻼﺕ ﺑﺎﻳﺪ ﺍﻳﻦﺟﻮﺭ ﺑﺎﺷﺪ‪ .‬ﺷﻜﻞ ﻛﺎﻣﻞ ﻳﻚ ﺗﺸﻜﻴﻼﺕ ﺩﺭﺳﺖ‪ ،‬ﺍﻳﻦﺟﻮﺭﻯ‬ ‫ﺍﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﻓﺮﺩ ﺩﺭ ﺟﻤﻊ ﺣﻞ ﺑﺸﻮﺩ‪ .‬ﺍﻳﻦ ﺷﻜﻞ ﺩﺭﺳﺖ ﺗﺸﻜﻴﻼﺕ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻛﺎﺭﻯ ﺍﺳﺖ ﺩﺭ‬ ‫ﺍﺻﻞ ﺁﺳﺎﻥ‪ ،‬ﺍﺻ ً‬ ‫ﻼ ﺍﻧﺴﺎﻥ ﺍﻳﻦ ﺟﻮﺭﻯ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺗﺠﺮﺑﻪ ﻭ ﻋﻤﻞ ﻣﺎ ﻛﻪ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺩﺭ ﺍﺧﺘﻨﺎﻕ‬ ‫ﺭﺿﺎﺧﺎﻧﻰ ﻭ ﻣﺤﻤﺪﺭﺿﺎﺧﺎﻧﻰ ﮔﺬﺭﺍﻧﺪﻳﻢ ﻭ ﺍﮔﺮ ﺧﻮﺩ ﻣﺎ ﻫﻢ ﺍﻳﻦ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺭﺍ ﺑﺎ ﻭﺟﻮﺩﻣﺎﻥ ﻟﻤﺲ‬ ‫ﺣﻜﻮﻣﺖ ﻣﻄﻠﻘﻪ‬ ‫ﻧﻜﺮﺩﻳﻢ‪ ،‬ﺍﻣﺎ ﻓﺮﻫﻨﮕﺶ ﺑﺮﺍﻯ ﻣﺎ ﺑﻪ ﺍﺭﺙ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺎ ﺑﺮ ﺍﺛﺮ ﺍﻳﻦ ﺗﺠﺮﺑﺔ ﻃﻮﻻﻧﻰ‬ ‫ِ‬ ‫ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺍﺧﻴﺮ ﻭ ﺍﻟﺒﺘﻪ ﺩﺭ ﻗﺒﻞ ﺍﺯ ﺁﻥ ﺩﺭ ‪ 2500‬ﺳﺎﻝ ﺍﺧﻴﺮ‪ ،‬ﻣﺤﻜﻮﻡ ﺑﻪ ﻧﻮﻋﻰ‬ ‫ﻓﺮﺩﮔﺮﺍﻳﻰ ﺷﺪﻳﻢ‪ .‬ﺍﻟﺒﺘﻪ ﺷﺮﻗﻰﻫﺎ ﻛ ً‬ ‫ﻼ ﻓﺮﺩﮔﺮﺍﻳﻨﺪ‪ ،‬ﺍﺯ ﻗﺪﻳﻢ ﺗﺎﺭﻳﺦ ﺷﺮﻕ‪ ،‬ﻳﻚ ﺗﺎﺭﻳﺦ ﻓﺮﺩﮔﺮﺍﻳﻰ ﺍﺳﺖ‪.‬‬ ‫ﻫﻨﺮ ﺷﺮﻕ‪ ،‬ﻣﻮﺳﻴﻘﻰ ﺷﺮﻕ‪ ،‬ﺁﻫﻨﮓ ﺷﺮﻕ‪ ،‬ﻭﺭﺯﺵ ﺷﺮﻕ‪ .‬ﺁﻫﻨﮓ ﺩﺳﺘﻪﺟﻤﻌﻰ ﺁﻥ ﻃﺮﻑﻫﺎ ﻫﺴﺖ‪،‬‬ ‫ﺍﻳﻨﺠﺎ ﻧﻴﺴﺖ‪ ،‬ﻭﺭﺯﺵ ﺩﺳﺘﻪﺟﻤﻌﻰ ﺁﻥﺟﺎﻫﺎ ﻫﺴﺖ‪ ،‬ﺍﻳﻦﺟﺎ ﻭﺭﺯﺷﺶ ﻛﺸﺘﻰ ﺍﺳﺖ‪ ،‬ﻣﺜ ً‬ ‫ﻼ ﺁﻧﺠﺎ ﻭﺭﺯﺷﺶ‬ ‫ﻭﺍﻟﻴﺒﺎﻝ ﺍﺳﺖ‪ ،‬ﻓﻮﺗﺒﺎﻝ ﺍﺳﺖ ﻣﺜ ً‬ ‫ﻼ ﻫﻨﺮﻫﺎﻯ ﮔﺬﺷﺘﻪ‪ ،‬ﻣﻮﺳﻴﻘﻰ‪ ،‬ﺁﻥ ﺁﻫﻨﮓ ﺩﺳﺘﻪﺟﻤﻌﻰ ﻭ ﻳﻚ ﺍﺭﻛﺴﺘﺮ‬ ‫ﻣﺜ ً‬ ‫ﻼ ﺑﺎ ﻫﻤﺔ ﺍﻧﻮﺍﻉ ﻭ ﺍﻗﺴﺎﻡ ﻭ ﻳﻚ ﺁﻭﺍﺯ ﺑﺮﺁﻣﺪﺓ ﺍﺯ ﭼﻨﺪﻳﻦ ﺣﻨﺠﺮﻩ ﻳﺎ ﭼﻨﺪﻳﻦ ﺩﺳﺖ‪ ،‬ﺍﻳﻦ ﺩﺭ ﻫﻨﺮ ﺷﺮﻕ‬ ‫ﺟﻤﻌﻰ ﺍﺳﻼﻡ ﺩﻭﺭ‬ ‫ﻣﺎ ﺍﺯ ﺭﻭﺡ‬ ‫ِ‬ ‫ﻣﺎﻧﺪﻩﺍﻳﻢ‪.‬‬

‫ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺍﮔﺮ ﻫﺴﺖ ﺧﻴﻠﻰ ﻛﻤﻴﺎﺏ ﺍﺳﺖ‪ .‬ﺑﻪﻫﺮﺣﺎﻝ ﺷﺮﻗﻰﻫﺎ ﻳﻚ ﻧﻮﻉ ﻓﺮﺩﮔﺮﺍﻳﻰ ﺩﺭ ﺗﺎﺭﻳﺨﺸﺎﻥ‬ ‫ﻫﺴﺖ‪ .‬ﺍﺳﻼﻡ ﺍﻟﺒﺘﻪ ﺩﺭﺳﺖ‪ ،‬ﻧﻘﻄﺔ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻋﻤﻞ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺳﻼﻡ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺟﻤﻌﻰ ﺩﺍﺭﺩ‪،‬‬ ‫ﺣﺘﻰ ﻋﺒﺎﺩﺕ‪ .‬ﻣﻰﺩﺍﻧﻴﺪ ﻋﺒﺎﺩﺕ ﻳﻌﻨﻰ ﺷﺨﺼﻰﺗﺮﻳﻦ ﻛﺎﺭ ﺁﺩﻡ‪ ،‬ﻛﺎﺭ ﺁﺩﻡ ﺑﺎ ﺧﺪﺍ ﻛﻪ ﻫﻴﭻ ﺍﺭﺗﺒﺎﻁ ﺑﻪ‬ ‫ﻋﺒﺎﺩﺕ‬ ‫ﻛﺎﺭﻫﺎﻯ ﻣﻌﻤﻮﻟﻰ ﻭ ﺩﻧﻴﻮﻯ ﻭ ﻫﻤﻜﺎﺭﻯ ﻭ ﺗﻌﺎﻭﻥ ﻧﺪﺍﺭﺩ ﺩﻳﮕﺮ‪ ،‬ﺭﺍﺑﻄﻪﺍﻱﺳﺖ ﺑﻴﻦ ﺍﻧﺴﺎﻥ؛ ﺁﻥ‬ ‫ِ‬ ‫ﻧﻮﻉ ﻧﻴﺎﻳﺶ ﻭ ﺗﻘﺪﻳﺲ ﺭﺍ ﻣﻰﮔﻮﻳﻢ‪ ،‬ﻧﻪ ﻣﻔﻬﻮﻡ ﻋﺎ ّﻡ ﻋﺒﺎﺩﺕ‪ ،‬ﻫﻤﻴﻦ ﻋﺒﺎﺩﺗﻰ ﻛﻪ ﺩﺭ ﺫﻫﻦ ﻣﺮﺩﻡ ﻫﻢ‬ ‫ﺑﻴﺸﺘﺮ ﻫﺴﺖ؛ ﺍﻳﻦ ﻳﻚ ﺭﺍﺑﻄﺔ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﺑﺎ ﺧﺪﺍ‪ .‬ﻫﻤﻴﻦ ﺭﺍ ﺍﺳﻼﻡ ﻣﻰﮔﻮﻳﺪ ﺩﺳﺘﻪﺟﻤﻌﻰ ﺍﻧﺠﺎﻡ‬ ‫ﺟﻤﻌﻰ ﺍﺳﻼﻡ ﺩﻭﺭ ﻣﺎﻧﺪﻳﻢ‪.‬‬ ‫ﺑﺪﻫﻴﺪ؛ ﻧﻤﺎﺯ ﺟﻤﺎﻋﺖ‪ ،‬ﺣﺞ ﻭ‪ ...‬ﺑﻪﻫﺮﺣﺎﻝ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﺭﻭﺡ‬ ‫ِ‬ ‫‪59/3/2‬‬ ‫ﻳﻚ ﺗﺸﻜﻴﻼﺕ ﻭﺍﺣﺪ‪ ،‬ﺍﻭﻟﻴﻦ ﻭ ﻭﺍﺿﺢﺗﺮﻳﻦ ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺗﺸﻜﻴﻼﺕ‬ ‫ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﻪ ﺩﻧﺒﺎﻝ ﻳﻚ ﺟﻬﺖ ﻭﺍﺣﺪﻯ‪ ،‬ﺑﻪ ﺩﻧﺒﺎﻝ ﮔﻤﺸﺪﺓ ﻭﺍﺣﺪﻯ ﻣﻰﮔﺮﺩﻧﺪ‪ ،‬ﺁﻧﻬﻢ ﺑﺎ‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪145‬‬

‫ﻫﻤﻜﺎﺭﻯ ﻭ ﻫﻤﺮﺍﻫﻰ ﻭ ﻫﻤﮕﺎﻣﻰ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‪ .‬ﭘﺲ ﺍﺧﻼﻕ ﺗﺸﻜﻴﻼﺗﻰ ﻳﻌﻨﻰ ﺍﺧﻼﻕ ﺍﺳﻼﻣﻰ؛‬ ‫ﺍﺳﻼﻣﻰ ّ‬ ‫ﻣﻨﻈﻢ‪ ،‬ﻳﻌﻨﻰ ﭼﮕﻮﻧﮕﻰ ﺑﺮﺧﻮﺭﺩ ﺩﻭ ﺑﺮﺍﺩﺭ‪ ،‬ﺩﻭ ﻫﻤﻔﻜﺮ‪ ،‬ﺩﻭ‬ ‫ﺍﺧﻼﻕ ﺗﺸﻜﻴﻼﺗﻰ ﻳﻌﻨﻰ ﺍﺧﻼﻕ‬ ‫ِ‬

‫ﺍﺧﺘﻼﻑ ﺟﻬﺖ ﺩﺍﺭﻧﺪ‪،‬‬ ‫ﻫﻢﺁﻫﻨﮓ‪ ،‬ﺩﻭ ﻫﻢﺟﻬﺖ‪ .‬ﺍﮔﺮ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺩﻭ ﻃﺮﻑ ﻛﻪ ﺑﺎ ﻫﻢ ﺻﺪﻭﻫﺸﺘﺎﺩ ﺩﺭﺟﻪ‬ ‫ِ‬ ‫ﻣﻰﺁﻳﻨﺪ ﺑﻪ ﻃﺮﻑ ﻫﻢ‪ ،‬ﺍﻳﻦ ﻳﻚﺟﻮﺭ ﺑﺮﺧﻮﺭﺩ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺑﺮﺧﻮﺭﺩ ﺍﺻﻄﻜﺎﻙ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺴﺎﻧﻰ ﺑﺎ ﻫﻢ‬ ‫ﺑﻪ ﻳﻚﺟﻬﺖ ﺣﺮﻛﺖ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺍﻳﻦ ﻧﻮﻉ ﺩﻳﮕﺮ ﺍﻳﻦ ﺑﺮﺧﻮﺭﺩ ﺍﺳﺖ؛ ﺑﺮﺧﻮﺭﺩ ﻫﻤﻜﺎﺭﻯ‪ ،‬ﻫﻤﮕﺎﻣﻰ‪ ،‬ﻭ‬ ‫ﻫﻤﺮﺍﻫﻰ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﻣﺎ ﻣﺠﻤﻮﻋﺔ ﻣﻘﺮﺭﺍﺕ ﻭ ﺗﻜﺎﻟﻴﻔﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﻫﺴﺖ‪ ،‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﺎﻧﻨﺪ ﺍﻧﺪﺍﻡﻫﺎ ﻭ ﺍﺟﺰﺍﻯ ﻳﻚ‬ ‫ﻣﺎﺷﻴﻦ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ ﻛﻪ ﺩﺍﺭﺩ ﺑﺎ ﻳﻚ ﻧﻈﻢ ﺧﺎﺻﻰ ﺣﺮﻛﺖ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﺧﻼﻕ ﭼﻪ ﻣﻮﺿﻌﻰ ﺩﺍﺭﺩ‬ ‫ﺳﻄﺤﻰ‬ ‫ﻋﺮﻓﻰ ﻗﺎﺑﻞ ﻓﻬﻢ‪ ،‬ﺍﺧﻼﻕ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺁﻥ ﻭﺳﻴﻠﻪﺍﻯ ﻛﻪ‬ ‫ﺍﻳﻨﺠﺎ؟ ﺩﺭ ﻳﻚ ﺩﻳﺪ ﺧﻴﻠﻰ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻮﺟﺐ ﻣﻰﺷﻮﺩ ﺍﻳﻦ ﺣﺮﻛﺖ ﻭ ﻫﻢﺁﻫﻨﮕﻰ ﻣﻴﺎﻥ ﺍﻳﻦ ﺍﺟﺰﺍ ﺑﺪﻭﻥ ﺍﺻﻄﻜﺎﻙ‪ ،‬ﺑﺪﻭﻥ ﺳﺎﺋﻴﺪﮔﻰ‪ ،‬ﺑﺪﻭﻥ‬ ‫ﺯﻳﺎﻥ ﻭ ﺧﺴﺎﺭﺕ ﺍﻧﺠﺎﻡ ﺑﮕﻴﺮﺩ‪ ،‬ﺍﻳﻦ ﺍﺧﻼﻕ ﺍﺳﺖ؛ ﺗﻮﺟﻪ ﻛﺮﺩﻳﺪ! ﻣﺜﻞ ﺭﻭﻏﻦ ﺍﻳﻦ ﻣﺎﺷﻴﻦ‪ ،‬ﻣﻤﻜﻦ ﺍﺳﺖ‬ ‫ﺗﻌﺠﺐ ﻛﻨﻴﺪ‪ ،‬ﺍﻣﺎ ﻭﺍﻗﻌﻴﺖ ﻭ ﺣﻘﻴﻘﺖ ﻫﻤﻴﻦ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺩﺭ ﻳﻚ ﺟﻤﻌﻰ ﺍﺯ ﻣﺮﺩﻡ‪ ،‬ﺍﺧﻼﻕ ﺍﺳﻼﻣﻰ ﺣﺎﻛﻢ‬ ‫ﻧﺒﺎﺷﺪ؛ ﻓﺮﺽ ﻛﻨﻴﻢ ﻫﻤﺔ ﺗﻜﺎﻟﻴﻒ ﻭ ﻣﻘﺮﺭﺍﺗﻰ ﺭﺍ ﻛﻪ ﺑﺮ ﻋﻬﺪﺓ ﺁﻧﻬﺎﺳﺖ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ‪ ،‬ﺑﻰﻛﻢ ﻭ ﻛﺎﺳﺖ‪،‬‬ ‫ﺁﻧﭽﻪ ﺑﺎﻳﺪ ﭘﻴﺶ ﺑﻴﺎﻳﺪ ﻭ ﺁﻧﭽﻪ ﻣﻄﻠﻮﺏ ﻭ ﻣﻘﺼﻮﺩ ﻫﺴﺖ‪ ،‬ﭘﻴﺶ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺷﻤﺎ ﻳﻚ ﻣﻮﺗﻮﺭ ﺭﺍ ﻛﻪ‬ ‫ﻣﺎﻫﻴﺖ ﺍﻳﻦ‬ ‫ﻫﻤﻪ ﭼﻴﺰﺵ ﻛﺎﻣﻞ ﺍﺳﺖ‪ ،‬ﺑﻰﺭﻭﻏﻦ ﺭﻭﺷﻦ ﻛﻦ ﻭ ﺭﺍﻩ ﺑﺮﻭ‪ ،‬ﺭﺍﻩ ﻧﻤﻰﺭﻭﺩ ﻣﻮﺗﻮﺭ‪ .‬ﺭﻭﻏﻦ ﺩﺭ ّ‬ ‫ﺣﺮﻛﺖ‪ ،‬ﺍﻳﻦ ﺑﺎﻓﺖ‪ ،‬ﺍﻳﻦ ﺳﺎﺧﺖ‪ ،‬ﺍﺛﺮﻯ ﻧﺪﺍﺭﺩ؛ ﺩﺭ ﻛﺎﺭﻛﺮﺩ ﺍﺛﺮﻯ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ ﺗﺪﺍﻭﻡ ﻛﺎﺭﻛﺮﺩ ﺍﺛﺮ ﺩﺍﺭﺩ‪ ،‬ﺩﺭ‬ ‫ﺧﻮﺏ ﻭ ﺻﺎﻑ ﻭ ﻧﺮﻡ ﻛﺎﺭﻛﺮﺩﻥ ﺍﺛﺮ ﺩﺍﺭﺩ؛ ﺍﺧﻼﻕ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬ ‫ﺩﻭ ﻛﺎﺭ ﺭﺍ ﺍﺧﻼﻕ ﺍﺳﻼﻣﻰ ﻛ ً‬ ‫ﻼ ﺑﻪ ﻣﺎ ﺗﻌﻠﻴﻢ ﻣﻰﺩﻫﺪ‪ ،‬ﻳﻜﻰ ﺍﻳﻨﻜﻪ ﺑﺎ ﺧﻠﻖﻫﺎ ﻭ ﺧﺼﻠﺖﻫﺎ ﻭ ﺧﻮﻯﻫﺎﻯ‬ ‫ﺑﺪ ﺩﺭ ﺧﻮﺩﻣﺎﻥ ﺩﺍﺋﻤ ًﺎ ﻣﺒﺎﺭﺯﻩ ﻛﻨﻴﻢ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺧﻨﺜﻰ ﻛﻨﻴﻢ‪ .‬ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﺍﺧﻼﻕ ﻧﻴﻚ ﻭ ﻓﻀﺎﺋﻞ ﺭﺍ ﺩﺭ‬ ‫ﺧﻮﺩﻣﺎﻥ ﺑﻪﻭﺟﻮﺩ ﺑﻴﺎﻭﺭﻳﻢ ﻭ ﺭﺷﺪ ﺑﺪﻫﻴﻢ؛ ﻫﺮ ﺩﻭ ﻛﺎﺭ ﺑﺎﻳﺪ ﺑﻪ ﻣﻮﺍﺯﺍﺕ ﻫﻢ ﺍﻧﺠﺎﻡ ﺑﮕﻴﺮﺩ‪ .‬ﻣﺜ ً‬ ‫ﻼ ﻳﻜﻰ‬ ‫ﺍﺯ ﺍﺧﻼﻕﻫﺎﻯ ﻣﺬﻣﻮﻡ ﻭ ﭘﻠﻴﺪ‪ُ » ،‬ﻋﺠﺐ« ﺍﺳﺖ‪ُ .‬ﻋﺠﺐ ﻳﻌﻨﻰ ﭼﻪ؟ ﻳﻌﻨﻰ ﺧﻮﺩﺷﮕﻔﺘﻰ‪ .‬ﺍﻳﻦ ﻳﻚ‬ ‫ﺧﺼﻮﺻﻴﺖ ﺍﺳﺖ‪ ،‬ﻳﻚ ﺍﺧﻼﻕ ﺍﺳﺖ؛ ﺑﻨﺪﻩ ﺩﻩ ﺳﺎﻋﺖ ﺍﻳﻨﺠﺎ ﻛﺎﺭ ﻛﻨﻢ ﻣﺴﺘﻤﺮﺍً‪ ،‬ﺍﻣﺎ ﺍﺯ ﺧﻮﺩﻡ ﻣﻤﻨﻮﻥ‬ ‫ﺑﺎﺷﻢ؛ ﺍﻳﻦ ﺭﺍ ﻣﻰﮔﻮﻳﻨﺪ ُﻋﺠﺐ‪ .‬ﺧﺐ ﭼﻪ ﻋﻴﺐ ﺩﺍﺭﺩ ﻣﺎ ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﻣﻤﻨﻮﻥ ﺑﺎﺷﻴﻢ‪ ،‬ﺍﺯ ﺧﻮﺩﻣﺎﻥ ﺭﺍﺿﻰ‬ ‫ﺑﺎﺷﻴﻢ ﻛﻪ ﺩﺍﺭﻳﻢ ﻛﺎﺭ ﻣﻰﻛﻨﻴﻢ؟ ﺍﻳﻦ ﺧﻴﻠﻰ ﻣﻌﻠﻮﻡ ﺍﺳﺖ؛ ﻋﻴﺒﺶ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺗﺎ ﺧﻴﻠﻰ ﺍﺯ ﺧﻮﺩﻣﺎﻥ‬ ‫ﻣﺘﺸﻜﺮ ﺷﺪﻳﻢ‪ ،‬ﻣﺘﻮﻗﻌﻴﻢ ﻫﻤﻪ ﺍﺯ ﻣﺎ ﻣﺘﺸﻜﺮ ﺑﺎﺷﻨﺪ‪ .‬ﻣﺎ ﺑﻪ ﺍﻳﻦ ﺧﻮﺑﻰ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻣﻨﻈﻤﻰ‪ ،‬ﺍﻳﻦﺟﻮﺭ ﺧﻮﺏ‬ ‫ﻛﺎﺭ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﺯﻳﺎﺩ ﻛﺎﺭ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﺑﺎﻳﺪ ﻫﻤﻪ ﻗﺪﺭ ﻣﺎ ﺭﺍ ﺑﺪﺍﻧﻨﺪ ﺩﻳﮕﺮ!‬ ‫ﻣﻨﻴﺖﻫﺎﻯ‬ ‫ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺍﺧﻼﻕ ﺗﺸﻜﻴﻼﺗﻰ‪ ،‬ﺍﺻﻞ ﻫﻤﻴﻦ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺴﺘﻰ ﺟﻮﺭﻯ ﺑﺎﺷﺪ ﻛﻪ ﺍﻧﺴﺎﻥ ّ‬ ‫ﺧﻮﺩﺵ ﺭﺍ‪ ،‬ﺁﻥ ﺧﻮﺩﻣﺤﻮﺭﻱﻫﺎ ﺭﺍ ﺩﺭ ﻗﺒﺎﻝ ﺟﻤﻊ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﺩ‪ ،‬ﺧﻮﺩﻣﺤﻮﺭﻱﻫﺎ ﺩﺭ ﭼﻨﺪ ﺧﺼﻠﺖ ﺑﺪ‬ ‫ﺧﻼﺻﻪ ﻣﻰﺷﻮﺩ‪ ،‬ﻳﻜﻰ ﻫﻤﻴﻦ ُﻋﺠﺒﻰ ﺑﻮﺩ ﻛﻪ ﮔﻔﺘﻴﻢ‪ .‬ﻫﻤﻴﻦ ﺧﻮﺩﺷﮕﻔﺘﻰ؛ ﺍﻳﻦ ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺑﺪﺗﺮﻳﻦ‬ ‫ﺧﺼﻠﺖﻫﺎﺳﺖ‪ .‬ﺍﻳﻦ ﺭﺍ ﻋﻼﺝ ﻛﻨﻴﺪ ﺑﺎ ﻣﻘﺎﻳﺴﺔ ﺧﻮﺩﺗﺎﻥ ﺑﺎ ﻛﺴﺎﻧﻰ ﻛﻪ ﺑﻬﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﻭ ﻣﺆﺛﺮﺗﺮ ﺍﺯ ﺷﻤﺎ‬

‫ﺍﺧــﻼﻕ ﺗﺸــﻜﻴﻼﺗﻰ ﻳﻌﻨﻰ‬ ‫ﺍﺳﻼﻣﻰ ﻣﻨﻈﻢ‬ ‫ﺍﺧﻼﻕ‬ ‫ِ‬

‫ﺍﺧﻼﻕ ﺑﺎﻋﺚ ﻣﻰﺷــﻮﺩ ﻛﻪ‬ ‫ﻣﺠﻤﻮﻋﺔ ﻣﻘﺮﺭﺍﺕ ﻭ ﺗﻜﺎﻟﻴﻒ‬ ‫ﺍﺳﻼﻣﻰ ﺑﺪﻭﻥ ﺳــﺎﻳﻴﺪﮔﻰ‬ ‫ﺍﻧﺠﺎﻡ ﺑﮕﻴﺮﺩ‪.‬‬

‫ﺑــﺎ ﺍﺧﻼﻕ ﺑــﺪ ﺩﺭ ﺧﻮﺩﻣﺎﻥ‬ ‫ﺩﺍﺋﻤ ًﺎ ﻣﺒﺎﺭﺯﻩ ﻛﻨﻴﻢ ﻭ ﺍﺧﻼﻕ‬ ‫ﻧﻴــﻚ ﺭﺍ ﺑﻪﻭﺟــﻮﺩ ﺁﻭﺭﺩﻩ ﻭ‬ ‫ﺭﺷﺪ ﺑﺪﻫﻴﻢ‪.‬‬

‫ُﻋﺠﺐ‪ ،‬ﻣﺎ ﺭﺍ ﻣﺘﻮﻗﻊ ﻣﻰﻛﻨﺪ‬ ‫ﻛــﻪ ﻫﻤــﻪ ﺍﺯ ﻣﺎ ﻣﺘﺸــﻜﺮ‬ ‫ﺑﺎﺷﻨﺪ‪.‬‬

‫ﺭﺍﻩ ﻋﻼﺝ ُﻋﺠﺐ‬


‫‪ 146‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻛﺒﺮ ﻳﻌﻨﻰ ﺧﻮﺩ ﺭﺍ ﺑﺰﺭگ ﺩﻳﺪﻥ‬

‫ﻛﺎﺭ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻋﻼﺝ ﻛﻨﻴﺪ ﺑﺎ ﺑﺰﺭگﻛﺮﺩﻥ ﻋﻴﻮﺏ ﻛﺎﺭﺗﺎﻥ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺗﺎﻥ ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﻫﺮ ﻛﻴﻔﻴﺘﻰ‪،‬‬ ‫ﺍﻳﻦ ﺣﺎﻟﺖ ﺭﺍ ﺩﺭ ﺧﻮﺩﺗﺎﻥ ﺑﺸﻜﻨﻴﺪ‪ ،‬ﻳﻜﻰ ﺍﻳﻦ ﺍﺳﺖ‪ .‬ﻳﻜﻰ »ﻛِﺒﺮ« ﺍﺳﺖ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺑﺰﺭگ ﺩﻳﺪﻥ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﮔﺎﻫﻰ ﻛﺒﺮ ﻫﻤﺮﺍﻩ ﻣﻰﺷﻮﺩ ﺑﺎ ﺑﺮﺧﻮﺭﺩ ﻭ ﭼﻬﺮﺓ ﻛﺒﺮﺁﻟﻮﺩ‪ ،‬ﻛﻪ ﺁﺩﻡ ﺍﺧﻢﻫﺎﻳﺶ ﺭﺍ ﺗﻮ ﻫﻢ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﺟﻮﺍﺏ‬ ‫ﺳﻼﻡ ﺁﻥﻛﺴﻰ ﻛﻪ ﺑﻴﭽﺎﺭﻩ ﺑﺎ ﻣﺤﺒﺖ ﺳﻼﻡ ﻣﻰﻛﻨﺪ‪ ،‬ﺑﺎ ﺧﻴﻠﻰ ﺑﺪﺍﺧﻼﻗﻰ ﻭ ﻃﻠﺐﻛﺎﺭﻯ ﻣﻰﺩﻫﺪ؛ ﻛﻪ‬ ‫ﺑﻠﻪ ﺑﺎﻳﺪ ﺳﻼﻡ ﻣﻰﻛﺮﺩﻯ‪ .‬ﮔﺎﻫﻰ ﻧﻪ‪ ،‬ﺭﻧﺪﺍﻧﻪ ﻭ ﻣﻮﺫﻳﺎﻧﻪ ﺍﻳﻦ ﻛﺒﺮ ﺭﺍ ﺩﺭ ﺩﻟﺶ ﻭ ﺩﺭ ﻣﻐﺰﺵ ﻗﺎﻳﻢ ﻣﻰﻛﻨﺪ‪.‬‬ ‫*‬ ‫ﻣﺘﻜﺒﺮ ﺍﺳﺖ‪ .‬ﻫﺮ ﺩﻭﻳﺶ ﺑﺮﺍﻯ ﺧﻮ ِﺩ ﺩﺍﺭﻧﺪﺓ‬ ‫ﻇﺎﻫﺮﺍً ﺧﻴﻠﻰ ﻣﻬﺮﺑﺎﻥ ﺍﻣﺎ ﺑﺎﻃﻦ ﻭ ﺩﻝ ﻭ ﺭﻭﺡ‪ُ ،‬ﻣﺘِ َﻨ ﱢﻤﺮ ﻭ ّ‬

‫ﺧﺪﺍ ﺗﻜﺒﺮ ﻭ ﺧﻮﺩ ﺑﺰﺭگﺑﻴﻨﻰ‬ ‫ﺭﺍ ﺩﺭ ﭼﺸﻢ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺯﺷﺖ‬ ‫ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺭﺍﻩ ﻋﻼﺝ ﻛﺒﺮ‬

‫ﺍﻳﻦ ﺧﺼﻠﺖ ﺑﺪ ﺍﺳﺖ؛ ﺩﺭ ﺩﺭﺟﺔ ﺩﻭﻡ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻭ ﺑﺮﺧﻮﺭﺩﻛﻨﻨﺪﮔﺎﻥ ﺑﺪ ﺍﺳﺖ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺧﻮﺩﻣﺎﻥ ﺭﺍ‬ ‫ﺍﺻﻼﺡ ﻛﻨﻴﻢ‪ ،‬ﺯﻳﺮﺍ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﺰﺭگﺗﺮ ﺩﻳﺪﻥ‪ ،‬ﺍ ّﻭﻝ ﺑﻪ ﺧﻮﺩ ﻣﺎ ﻟﻄﻤﻪ ﻣﻰﺧﻮﺭﺩ‪ ،‬ﺑﻌﺪ ﺭﺷﺘﻪﻫﺎ‬ ‫ﺗﻜﺒﺮ ﭼﻴﺰ ﺧﻮﺑﻰ ﺑﻮﺩ‪،‬‬ ‫ﺭﺍ ﻣﻰﺑُﺮﺩ‪ .‬ﺍﻳﻦ ﺭﺍ ﺑﺎﻳﺴﺘﻰ ﻋﻼﺝ ﻛﺮﺩ‪ ،‬ﻣﻰﺩﺍﻧﻴﺪ ﺩﺭ ﺧﻴﻠﻰﻫﺎ ﻫﺴﺖ‪ 59/3/2.‬ﺍﮔﺮ ّ‬ ‫ﺗﻜﺒﺮ‬ ‫ﺗﻜﺒﺮ ﺑﻪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﺑﻪ ﺍﻭﻟﻴﺎﻯ ﺧﺪﺍ ﺩﺍﺩﻩ ﻣﻰﺷﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﻧﺸﺪﻩ‪ .‬ﺧﺪﺍ ّ‬ ‫ﺑﺎﻳﺪ ﺍﺟﺎﺯﺓ ّ‬ ‫ﻭ ﺧﻮﺩﺑﺰﺭگﺑﻴﻨﻰ ﺭﺍ ﺩﺭ ﭼﺸﻢ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺯﺷﺖ ﻛﺮﺩﻩ‪ .‬ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍﺯ ﺧﻮﺩﺑﺰﺭگﺑﻴﻨﻰ ﺑﻴﺰﺍﺭﻧﺪ ﻭ ﻣﺘﻨﻔّﺮﻧﺪ‪.‬‬ ‫ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺗﻮﺍﺿﻊ ﺭﺍ ﭼﻴﺰ ﻣﻨﺎﺳﺒﻰ ﺩﺍﻧﺴﺘﻪ‪ .‬ﺗﻮﺍﺿﻊ ﻳﻌﻨﻰ ﺧﻮﺩ ﺭﺍ ﻓﺮﻭﻧﻬﺎﺩﻥ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻃﺒﻘﺎﺕ ﻧﺎﺯﻝ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩﻥ ﻭ ﺍﻳﻨﻬﺎ ﻫﻢ ﻋﻤ ً‬ ‫ﻼ ﻫﻤﻴﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻧﺪ‪ .‬ﻣﺮﺩﻣﺎﻧﻰ ﺧﺎﻙﺳﺎﺭ ﻭ ﺧﺎﻙﻧﺸﻴﻦ ﺷﺪﻧﺪ؛ ﺍ ّﻭ ًﻻ ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺧﺪﺍ ﭼﻬﺮﻩ ﻭ ﺟﺒﻬﻪ ﺑﻪ ﺧﺎﻙ ﺳﻮﺩﻧﺪ ﻭ ﺩﺭ ﭘﻴﺶ ﺧﺪﺍ ﺳﺠﺪﻩ ﻛﺮﺩﻧﺪ ﻭ ﻛﺒﺮ ﻧﻮﺭﺯﻳﺪﻧﺪ‪ .‬ﺛﺎﻧﻴ ًﺎ ﭘﻴﺶ‬ ‫ﻣﺆﻣﻨﻴﻦ ﺗﻮﺍﺿﻊ ﻛﺮﺩﻧﺪ‪ .‬ﺑﺎﻝ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﺆﻣﻨﻴﻦ ﻓﺮﻭﺩ ﺁﻭﺭﺩﻧﺪ‪.‬‬ ‫‪59/5/8‬‬ ‫ﻳﻜﻰ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﺍﻳﻦ ﺧُ ﻠﻖ ﻭ ﺧﻮﻯﻫﺎﻯ ﺑﺪ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺑﻴﻦ ﻣﻰﺑﺮﺩ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻭﻟﻮ‬ ‫**‬ ‫»ﺍﻟﻤﺠﺎﺯ ﻗَ َ‬ ‫ﻣﺘﻜﺒﺮﻯ‬ ‫ﻨﻄ َﺮ ُﺓ َ‬ ‫ﺍﻟﺤﻘﻴ َﻘﺔ«‪ .‬ﺁﻥ ﺁﺩﻡ ّ‬ ‫ﺗﺼ ّﻨﻌ ًﺎ ﻭ ﻣﺠﺎﺯﺍً‪ ،‬ﺍﻧﺴﺎﻥ ﺿﺪ ﺁﻥ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺑﺒﻨﺪﺩ َ‬ ‫ﻛﻪ ﺍﺯ ﺭﻭﻯ ﺗﺼﻨﻊ ﻭ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻛﺒﺮ ﺭﺍ ﺩﺭ ﺧﻮﺩﺵ ﺍﺯ ﺑﻴﻦ ﺑﺒﺮﺩ‪ ،‬ﺑﻠﻨﺪ ﺻﻠﻮﺍﺕ ﺑﻔﺮﺳﺘﺪ‪ .‬ﺍﺻ ً‬ ‫ﻼ ﺩﺍﺩ‬

‫ﺑﻜﺸﺪ ﻛﻪ ﺍﻟﻠّﻬﻢ‪ ،...‬ﺍﻳﻦ‪ ،‬ﻛﺒ ِﺮ ﺁﺩﻡ ﺭﺍ ﻳﻚﺧﻮﺭﺩﻩ ﻛﻢ ﻣﻰﻛﺮﺩ؛ ﻳﺎ ﺩﺭ ﺗﻘﺴﻴﻢ ﻛﺎﺭﻫﺎ ﻣﻰﮔﻮﻳﺪ ﺁﻗﺎ‬ ‫ﻣﺴﺘﺮﺍﺡ ﺭﺍ ﻣﻦ ﻣﻰﺷﻮﺭﻡ‪ ،‬ﺍﻳﻦ ﻛﺒﺮ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﻣﻰﺑﺮﺩ‪ .‬ﺗﺪﺭﻳﺠ ًﺎ ﺍﻧﺴﺎﻥ ﺭﺍ ﻳﻚﻣﻘﺪﺍﺭﻯ ﺧﺎﻙﺳﺎﺭ‬ ‫ﻣﻰﻛﻨﺪ‪ .‬ﺩﺭ ﻣﺤﻴﻂ ﻛﺎﺭ ﺑﺎﻳﺪ ﺑﺮﺧﻮﺭﺩ‪ ،‬ﺑﺮﺧﻮﺭﺩﻯ ﺑﺎﺷﺪ ﺩﻭﺭ ﺍﺯ ﺍﻳﻦ ﺧﺼﻠﺖﻫﺎﻯ ﺯﺷﺘﻰ ﻛﻪ ﻣﺮﺟﻊ‬ ‫ﺁﻧﻬﺎ ﺧﻮﺩﻣﺤﻮﺭﻯ ﻭ ﺧﻮﺩﺑﺰﺭگﺑﻴﻨﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺭﺗﺒﺎﻁ ﺻﻤﻴﻤﺎﻧﻪ ﻭ ﺗﻮﺃﻡ ﺑﺎ ﺻﻔﺎ‪ ،‬ﻧﺘﻴﺠﺘ ًﺎ ﺳﻌﻰ ﺍﻳﺠﺎﺩ‬ ‫ﻣﻰﻛﻨﺪ؛ ﻳﻌﻨﻰ ﻣﻮﺟﺒﺎﺗﻰ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻰﻛﻨﺪ ﻛﻪ ﺣﻞﺷﺪﻥ ﺩﺭ ﺟﻤﻊ ﺑﺮﺍﻳﻤﺎﻥ ﺁﺳﺎﻥ ﻣﻰﺷﻮﺩ‪ .‬ﺁﻥ‬ ‫ﺩﺭﺷﺘﻲﻫﺎ ﻭ ﻧﺎﻫﻨﺠﺎﺭﻱﻫﺎ ﻭ ﺍﺻﻄﻜﺎﻙﻫﺎﻳﻰ ﻛﻪ ﻻﺯﻣﺔ ﺧﻮﺩﻣﺤﻮﺭﻯ ﺍﺳﺖ‪ ،‬ﺁﻧﻬﺎ ﺍﺯ ﺑﻴﻦ ﺑﺮﻭﺩ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﮔﺎﻫﻰ ﻳﻚ ﻧﺎﻫﻨﺠﺎﺭﻱﻫﺎﻳﻰ ﺑﺮ ﺍﻧﺴﺎﻥ ﺗﺤﻤﻴﻞ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﺎ ﺁﻧﻬﺎ ﭼﻜﺎﺭ ﻛﻨﻴﻢ؟ ﻳﻌﻨﻰ ﺑﺪﺍﺧﻼﻗﻰ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﺑﺪﺍﺧﻼﻗﻰ ﻭﺍﺩﺍﺭ ﻣﻰﻛﻨﺪ‪ .‬ﭼﻪ ﺑﺎﻳﺪ ﻛﺮﺩ؟ ﻃﺒﻌ ًﺎ ﺍﻧﺴﺎﻥ ﻧﻘﺶ ﺍﻧﻔﻌﺎﻟﻰ ﻣﻰﮔﻴﺮﺩ‬ ‫ﺩﻳﮕﺮ‪ ،‬ﻳﻌﻨﻰ ﻭﻗﺘﻰ ﻛﻪ ﺩﻳﮕﺮﻯ ﺑﺪ ﺑﺮﺧﻮﺭﺩ ﻛﻨﺪ ﺑﺎ ﺷﻤﺎ‪ ،‬ﺷﻤﺎ ﻫﻢ ﻗﻬﺮﺍً ﺑﺪ ﺑﺮﺧﻮﺭﺩ ﻣﻰﻛﻨﻴﺪ‪ .‬ﺍﻳﻦ‬ ‫ﻧﻘﺶ ﺍﻧﻔﻌﺎﻟﻰ ﺍﺳﺖ‪ .‬ﻗﺮﺁﻥ ﺍﻳﻨﺠﺎ ﻳﻚ ﺩﺳﺘﻮﺭﻯ ﺩﺍﺩﻩ‪ .‬ﺩﺭ ﻣﺎﺟﺮﺍﻯ ﻫﺎﺑﻴﻞ ﻭ ﻗﺎﺑﻴﻞ ﺍﺳﺖ ﺍﺗﻔﺎﻗ ًﺎ؛ ﻳﻌﻨﻰ‬ ‫* )ﻥﻡﺭ(‪ ،‬ﺧﺸﻤﮕﻴﻦ ﻭ ﺯﺷﺖﺧﻮ‬ ‫** ﻣﺠﺎﺯ ﭘﻠﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﻘﻴﻘﺖ‪.‬‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪147‬‬

‫ﻣﺎﺟﺮﺍﻯ ﻳﻚ ﻣﺆﻣﻦ ﻭ ﻳﻚ ﻛﺎﻓﺮ‪ .‬ﺣﺎﻻ ﻳﻚ ﻣﺆﻣﻦ ﺑﺎ ﻳﻚ ﻣﺆﻣﻦ ﻛﻪ ﺩﻳﮕﺮ ﻛﺎﻣ ً‬ ‫ﻼ ﺭﻭﺷﻦ ﺍﺳﺖ‪ .‬ﺁﻧﺠﺎ‬ ‫ﻭﻗﺘﻰ ﻛﻪ ﻫﺎﺑﻴﻞ ﻛﻪ ﻳﻚ ﺍﻧﺴﺎﻧﻰ ﻫﺴﺖ ﺳﺎﻟﻢ ﻭ ﻃﺒﻴﻌﻰ‪ ،‬ﺍﺣﺴﺎﺱ ﻣﻰﻛﻨﺪ ﻛﻪ ﻗﺎﺑﻴﻞ ﻛﻪ ﻳﻚ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻫﺴﺖ ﻧﺎﺳﺎﻟﻢ ﻭ ﻏﻴﺮﻃﺒﻴﻌﻰ‪ ،‬ﻃﺒﻌ ًﺎ ﻏﻴﺮﻃﺒﻴﻌﻰ ﺍﺳﺖ ﺩﻳﮕﺮ‪ ،‬ﻗﺼﺪ ﺩﺍﺭﺩ ﻛﻪ ﺍﻭ ﺭﺍ ُﺑﻜﺸﺪ ﻭ ﺑﻪ ﺍﻭ ﺁﺳﻴﺒﻰ‬ ‫ﺑﺮﺳﺎﻧﺪ‪ .‬ﺍﻳﻦﺟﻮﺭ ﻣﻰﮔﻮﻳﺪ‪ :‬ﺍﮔﺮ ﺗﻮ ﺩﺳﺖ ﺑﮕﺸﺎﻳﻰ ﺍﺑﺘﺪﺍ ﻛﻪ ﻣﺮﺍ ﺑﻪ ﻗﺘﻞ ﺑﺮﺳﺎﻧﻰ‪ ،‬ﺍﮔﺮ ﺗﻮ ﺍﻳﻦﻃﻮﺭﻯ‪،‬‬ ‫ﻣﻦ ﺍﻳﻦ ﭼﻨﻴﻦ ﻧﻴﺴﺘﻢ ﻛﻪ ﺩﺳﺖ ﺑﮕﺸﺎﻳﻢ ﺗﺎ ﺗﻮ ﺭﺍ ﺑﻪ ﻗﺘﻞ ﺑﺮﺳﺎﻧﻢ‪ .‬ﺍﻟﺒﺘﻪ ﻧﻪ ﺍﻳﻨﻜﻪ ﺍﺯ ﺧﻮﺩﻡ ﺩﻓﺎﻉ‬ ‫ﻧﻤﻰﻛﻨﻢ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺗﺠﺎﻭﺯ ﺗﻮ ﺭﺍ ﺍﮔﺮ ﺑﺘﻮﺍﻧﻢ ﺑﻰﺟﻮﺍﺏ ﻣﻰﮔﺬﺍﺭﻡ‪ ،‬ﻧﻪ؛ ﺍﻳﻨﻬﺎ ﺑﺤﺚ ﺩﻳﮕﺮﻯ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ‬ ‫ﺑﺎ ﭘﻴﺶﺩﺳﺘﻰﻛﺮﺩﻥ ﺑﻪ ﺑﺪﻯ‪ ،‬ﻛﻮﺷﺶ ﻧﻤﻰﻛﻨﻢ ﺍﺯ ﺑﺪﻯ ﺗﻮ ﺟﻠﻮﮔﻴﺮﻯ ﻛﻨﻢ ﻳﺎ ﻣﻘﺎﺑﻠﻪ ﻛﻨﻢ‪ .‬ﺗﻮ ﺩﺍﺭﻯ‬ ‫ﭘﻴﺶﺩﺳﺘﻰ ﻣﻰﻛﻨﻰ ﺑﻪ ﺑﺪ ﻛﺮﺩﻥ‪ ،‬ﻣﻦ ﺑﻴﺎﻳﻢ ﻗﺒﻞ ﺍﺯ ﺍﻳﻨﻜﻪ ﻧﻮﺑﺖ ﺑﻪ ﺗﻮ ﺑﺮﺳﺪ‪ ،‬ﻣﻦ ﭘﻴﺶﺩﺳﺘﻰ‬ ‫ﻛﻨﻢ ﺑﻪ ﺗﻮ ﺑﺪ ﻛﻨﻢ ﻛﻪ ﺗﻮ ﻧﻜﻨﻰ؟ ﻧﻪ؛ ﺍﻳﻦ ﺣﺎﻟﺖ ﺍﻧﻔﻌﺎﻟﻰ ﺍﺳﺖ‪ .‬ﭘﺎﺳﺦ ﮔﻔﺘﻦ ﻫﻢ ﻫﻤﻴﻦﺟﻮﺭ ﺍﺳﺖ‪،‬‬ ‫ﺗﺎ ﺁﻧﺠﺎﻳﻰ ﻛﻪ ﺑﻪ ﻳﻚ ﻭﻇﻴﻔﻪ‪ ،‬ﻭﻇﻴﻔﺔ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮﺩ ﻭ ﺩﻓﺎﻉ ﺍﺯ ﺣﻖ ﻣﺮﺑﻮﻁ ﻧﻤﻰﺷﻮﺩ‪ ،‬ﻛﻤﺘﺮ ﺍﺯ ﺍﻭ‬ ‫ﻫﺴﺖ‪ .‬ﻗﻄﻌ ًﺎ ﻭ ﺣﺘﻤ ًﺎ ﺑﺎﻳﺴﺘﻰ ﻧﻘﺶ ﺍﻧﻔﻌﺎﻟﻰ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﺪﺭﻓﺘﺎﺭﻯ ﻭ ﺑﺪﺍﺧﻼﻗﻰ ﺩﻳﮕﺮﺍﻥ ﻧﻜﻨﻴﻢ ﻭ ﺑﻪ‬ ‫ﺍﻳﻦ ﻛﻴﻔﻴﺖ ﺍﺳﺖ ﻛﻪ ﺻﻤﻴﻤﻴﺖﻫﺎ ﺑﺮﻗﺮﺍﺭ ﻣﻰﻣﺎﻧﺪ ﻭ ﺍﺿﺎﻓﻪ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺖ ﻛﻪ‬ ‫ﺍﻣﻜﺎﻥ ﻫﻤﻜﺎﺭﻯ ﻭ ﻫﻤﺮﺍﻫﻰ ﻭ ﻫﻤﮕﺎﻣﻰ ﺯﻳﺎﺩ ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺖ ﻛﻪ ﺭﻭﺍﺑﻂ ﺑﺮﺍﺩﺭﺍﻧﻪ ﻭ‬ ‫ﺷﻴﺮﻳﻦ ﻋﺰﻳﺰ ﺩﺭ‬ ‫ﺩﻭﺳﺘﺎﻧﻪ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﻣﻰﺷﻮﺩ ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻗﻨﺪﻫﺎﻯ‬ ‫ِ‬ ‫ﺷﺮﺑﺖ ﺣﻴﺎﺕﺑﺨﺶ ﻭ ﻟﺬﺕﺑﺨﺶ‬ ‫ﻟﻴﻮﺍﻥ ﻳﻚ ﺗﺸﻜﻴﻼﺕ ﺣﻞ ﻣﻰﺷﻮﻧﺪ ﻭ ﺑﻪ ﻣﻌﻨﺎﻯ ﻭﺍﻗﻌﻰ ﻛﻠﻤﻪ ﻳﻚ‬ ‫ِ‬ ‫ﻭ ﻣﻔﻴﺪﻯ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻰﺩﻫﻨﺪ‪ .‬ﺁﻥ ﺧﻮﺩﺧﻮﺍﻫﻰﻫﺎ‪ ،‬ﻓﺮﺩﮔﺮﺍﻳﻰﻫﺎ‪ ،‬ﻳﻌﻨﻰ ﻓﺮﺩ ّﻳﺖﻫﺎ‪ ،‬ﺁﻥ ﻧﺎﻫﻨﺠﺎﺭﻱﻫﺎ‬ ‫ﺍﺯ ﺑﻴﻦ ﻣﻰﺭﻭﺩ‪ .‬ﺁﻧﭽﻪ ﺑﺎﻗﻰ ﻣﻰﻣﺎﻧﺪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ ﻭ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ ﭼﻴﺴﺖ؟ ﻫﻤﺎﻥ ﺣﺎﻟﺖ ﻣﺜﺒﺖ ﺑﻮﺩﻥ‬ ‫ﺑﻰﻧﺎﻫﻨﺠﺎﺭﻯ‪ ،‬ﺑﻰﺍﺻﻄﻜﺎﻙ‪.‬‬ ‫‪59/3/2‬‬ ‫ﺍﻣﺎﻡ ﺑﺰﺭﮔﻮﺍﺭ‪ ،‬ﺣﻀﺮﺕ ﺟﻌﻔﺮﺑﻦﻣﺤﻤﺪﺍﻟﺼﺎﺩﻕﺻﻠﻮﺓﺍﷲﻭﺳﻼﻣﻪﻋﻠﻴﻪ ﻓﺮﻣﻮﺩ‪» :‬ﺍِﺫﺍ ﻟَﻢ ﺗَﺠﺘَ ِﻤﻊ ﺍﻟ َﻘﺮﺍﺑ َ ُﺔ َﻋﻠﻰ‬ ‫ﻌﺮﺿﻮﺍ ﻟ ِ ُﺪ ِ‬ ‫ﺍﻟﻮﻫ ِﻢ َﻋﻠﻴﻬﻢ َﻭ َﺷﻤﺎﺗَ ِﺔ ﺍ َ‬ ‫ﻻﻋﺪﺍ ِء ﺑِﻬِﻢ«* ﻳﻌﻨﻰ ﺩﺭ ﻣﻴﺎﻥ ﻳﻚ ﺟﻤﻊ‬ ‫ﺛَﻼﺛَ ِﺔ ﺍﺷﻴﺎ ٍء ﺗَ ﱠ‬ ‫ﺧﻮﻝ َ‬

‫ﻧﺰﺩﻳﻚ ﺑﻪﻫﻢ‪ ،‬ﭼﻪ ﻳﻚ ﺟﻤﻊ ﺧﻮﻳﺸﺎﻭﻧﺪ ﻭ ﭼﻪ ﻳﻚ ﺟﻤﻊ ﺩﻭﺳﺖ ﻭ ﭼﻪ ﻳﻚ ﺟﻤﻊ ﻫﻤﻜﺎﺭ‪ ،‬ﺍﮔﺮ ﺍﻳﻦ‬ ‫ﺳﻪ ﺧﺼﻮﺻﻴﺖ ﻧﺒﺎﺷﺪ ﺩﭼﺎﺭ ﻭﻫﻢ ﻭ ﺳﺴﺘﻰ ﻭ ﺷﻤﺎﺗﺖ ﻭ ﻣﻼﻣﺖ ﺩﺷﻤﻨﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ .‬ﺁﻥ ﺳﻪ‬ ‫»ﻭ ِﻫ َﻲ ﺗَ ُ‬ ‫ﻴﻤﺎ ﺑَﻴﻨَ ُﻬﻢ ﻟِﺌَ ﱠﻼ ﻳَﺘَ َﺤ ﱠﺰﺑُﻮﺍ‬ ‫ﺮﻙ َ‬ ‫ﺧﺼﻮﺻﻴﺖ ﻛﻪ ﺩﺭ ﻫﺮ ﺟﻤﻌﻰ ﺑﺎﻳﺪ ﺑﺎﺷﺪ ﺍﻳﻦ ﺍﺳﺖ َ‬ ‫ﺍﻟﺤ َﺴ ِﺪ ﻓِ َ‬ ‫ﺃﻣﺮ ُﻫﻢ«‪ ،‬ﺍﻭﻝ ﺍﻳﻦﻛﻪ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺣﺴﺪ ﻧﻮﺭﺯﻧﺪ ﺯﻳﺮﺍ ﺣﺴﺪ ﺁﻧﻬﺎ ﺭﺍ ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﻣﻰﻛﻨﺪ ﻭ ﻛﺎﺭ‬ ‫ﻓَﻴَﺘَ َﺸﺘﱠ َﺖ ُ‬ ‫ﺫﻟﻚ َﺣﺎ ِﺩﻳ ًﺎ ﻟ َ ُﻬﻢ َﻋ َﻠﻰ ُ‬ ‫ﻮﺍﺻ ُﻞ ﻟ ِ ُ‬ ‫ﻴﻜﻮﻥ َ‬ ‫ﺍﻷﻟ َﻔﺔ« ﺩﻭﻡ ﺍﻳﻨﻜﻪ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‬ ‫»ﻭ ﺍﻟﺘﱠ ُ‬ ‫ﺁﻧﻬﺎ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻰﺷﻮﺩ‪َ .‬‬

‫ﺍﺭﺗﺒﺎﻁ ﻭ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻭ ﺩﻳﺪﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﻫﻤﺪﻳﮕﺮ ﻧﺰﺩﻳﻚﺗﺮ ﻣﻰﻛﻨﺪ ﻭ ﻣﻴﺎﻥ‬ ‫ﺎﻭ ُﻥ ﻟِﺘَﺸ ِﻤ َﻠ ُﻬ ُﻢ ﺍﻟ ِﻌ ﱠﺰﺓ« ﺳﻮﻡ ﺍﻳﻨﻜﻪ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻫﻤﻜﺎﺭﻯ ﺍﻧﺠﺎﻡ‬ ‫»ﻭ ﺍﻟﺘﱠ َﻌ ُ‬ ‫ﺁﻧﺎﻥ ﺍﻟﻔﺖ ﺑﺮﻗﺮﺍﺭ ﻣﻰﻛﻨﺪ‪َ .‬‬ ‫ﺑﺪﻫﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺍﻳﻦ ﻣﻮﺟﺐ ﻣﻰﺷﻮﺩ ﻛﻪ ﻋﺰﺕ ﻫﻤﺔ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺑﺮ ﺑﮕﻴﺮﺩ‪ .‬ﺍﻳﻦ ﺳﻪ ﺧﺼﻮﺻﻴﺖ ﺑﺮﺍﻯ ﻫﺮ‬ ‫ﺟﻤﻌﻰ ﻛﻪ ﺑﻪ ﻧﺤﻮﻯ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺍﺭﺗﺒﺎﻁ ﻭ ﻧﺰﺩﻳﻜﻰ ﺩﺍﺭﻧﺪ ﻻﺯﻡﺍﻟﺮﻋﺎﻳﺔ ﺍﺳﺖ‪.‬‬ ‫‪59/6/12‬‬ ‫* ﺗﺤﻒﺍﻟﻌﻘﻮﻝ ﻋﻦ ﺁﻝﺍﻟﺮﺳﻮﻝ)ﺹ(‪ /‬ﺹ‪323‬‬

‫ﻧﺒﺎﻳــﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﺪﺍﺧﻼﻗﻰ‬ ‫ﻭ ﺑﺪﺭﻓﺘــﺎﺭﻯ ﺩﻳﮕﺮﺍﻥ ﻧﻘﺶ‬ ‫ﺍﻧﻔﻌﺎﻟﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬

‫ﺳﻪ ﺧﺼﻮﺻﻴﺖ ﻻﺯﻡ ﺑﺮﺍﻯ‬ ‫ﻫﺮ ﺟﻤﻊ‪ :‬ﺣﺴــﺪ ﻧﻮﺭﺯﻳﺪﻥ‪،‬‬ ‫ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺷــﺘﻦ‪ ،‬ﺗﻌﺎﻭﻥ‬ ‫ﻭ ﻫﻤﻜﺎﺭﻯ ﻛﺮﺩﻥ‬


‫‪ 148‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻣﻴﺪﻭﺍﺭﻳﻢ ﺍﻥﺷﺎءﺍﷲ ﻛﻪ ﻫﻤﺔ ﻣﺎ ﺑﻪ ﺳﻮﻯ ﻳﻚ ﺍﺧﻼﻕ ﺑﺮﺍﺩﺭﺍﻧﺔ ﺍﺳﻼﻣﻰ ﻭ ﻳﻚ ﻫﻤﻜﺎﺭﻯ ﺧﻮﺏ ﻭ‬ ‫ﺳﺎﻟﻢ ﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﺗﺸﻜﻴﻼﺕ ﻭ ﭼﻪ ﺩﺭ ﻛﻞ ﺟﺎﻣﻌﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺣﺮﻛﺖ ﻛﻨﻴﻢ‪ .‬ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷﻴﻢ ﻭ ﻣﻄﻤﺌﻦ‬

‫ﺍﺧﺘﻼﻑ ﺳــﻠﻴﻘﻪﻫﺎ ﺭﺍ ﻛﻨﺎﺭ‬ ‫ﺑﮕﺬﺍﺭﻳــﺪ‪ ،‬ﺩﻧﺒــﺎﻝ ﻭﺟــﻮﻩ‬ ‫ﻣﺸﺘﺮﻙ ﺑﮕﺮﺩﻳﺪ‪.‬‬

‫ﺩﺭ ﺯﻣﻴﻨــﺔ ﻛﺎﺭ ﺳــﺎﺯﻣﺎﻧﻰ ﻭ‬ ‫ﺗﺸــﻜﻴﻼﺗﻰ ﺍﺯ ﻛﺎﻏﺬﺑﺎﺯﻯ ﻭ‬ ‫ﺍﺩﺍﺭﻩﺑﺎﺯﻯ ﻭ ُﭘﺮﺣﺠﻢ ﻛﺮﺩﻥ‬ ‫ﺗﺸﻜﻴﻼﺕ ﺑﭙﺮﻫﻴﺰﻳﺪ‪.‬‬

‫ﺑﺎﺷﻴﻢ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﺭﺍﻩ ﺭﺍ ﺗﻘﻮﻳﺖ ﻛﻨﻴﻢ ﺍﻳﻦ ﻓﻜﺮ ﻭ ﺍﻳﻦ ﺧﻂ ﺭﺍ ﺗﻘﻮﻳﺖ ﻛﻨﻴﻢ ﻭ ﺑﻪ ﺫﻫﻦﻫﺎﻯ ﻧﺎﺑﺎﻭﺭ‬ ‫ﻭ ﻧﺎﻗﺒﻮﻟﻰ ﻛﻪ ﺍﺣﻴﺎﻧ ًﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺑﻘﺒﻮﻻﻧﻴﻢ‪ ،‬ﺭﺍﻩ ﻣﻨﺤﺼﺮ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﺎ ﺍﺧﻼﻕ ﺧﻮﺏ ﻭ ﺭﻓﺘﺎﺭ‬ ‫ﺧﻮﺏ ﺍﻧﺴﺎﻧﻴﻤﺎﻥ‪ ،‬ﺣﻘﺎﻧﻴﺖ ﻭ ﺻﺤﺖ ﺍﻳﻦ ﺭﺍﻩ ﻭ ﺍﻳﻦ ﺧﻂ ﺭﺍ ﺛﺎﺑﺖ ﻛﻨﻴﻢ‪.‬‬ ‫‪59/3/2‬‬ ‫ﻭ ﺗﻮﺻﻴﻪ ﻣﻲﻛﻨﻢ ﻛﻪ ﺍﺯ ﺍﺧﺘﻼﻑﻧﻈﺮﻫﺎ‪ ،‬ﺍﺧﺘﻼﻑﺳﻠﻴﻘﻪﻫﺎ ﺟ ّﺪﺍً ﭘﺮﻫﻴﺰ ﻛﻨﻴﺪ‪ .‬ﺍﺧﺘﻼﻑﺳﻠﻴﻘﻪﻫﺎ ﺭﺍ ﻛﻨﺎﺭ‬ ‫ﺑﮕﺬﺍﺭﻳﺪ‪ ،‬ﺩﻧﺒﺎﻝ ﻭﺟﻮﻩ ﻣﺸﺘﺮﻙ ﺑﮕﺮﺩﻳﺪ‪ .‬ﻣﻦ ﺗﻌﺠﺐ ﻣﻲﻛﻨﻢ ﺍﺯ ﻛﺴﺎﻧﻲ ﻛﻪ ﺣﺎﺿﺮﻧﺪ ﺑﺎ ﺍﻓﺮﺍﺩﻱ ﻛﻪ‬ ‫ﺍﺯ ﻟﺤﺎﻅ ﺩﺍﺭﺍ ﺑﻮﺩﻥ ﺍﻳﺪﺋﻮﻟﻮژﻱ ﻣﺎﺩﻱ ﻭ ﺍﻟﺤﺎﺩﻱ ﻧﻘﻄﺔ ﻣﻘﺎﺑﻞ ﻣﺎ ﻫﺴﺘﻨﺪ ﻭﺟﻪ ﻣﺸﺘﺮﻛﻲ ﭘﻴﺪﺍ ﻛﻨﻨﺪ ﺍﻣﺎ‬ ‫ﺑﺎ ﺑﺮﺍﺩﺭﺍﻥ ﻣﺴﻠﻤﺎﻧﺸﺎﻥ ﺣﺎﺿﺮ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺑﮕﺮﺩﻳﺪ ﺩﻧﺒﺎﻝ ﻭﺟﻪ ﻣﺸﺘﺮﻙ‪ ،‬ﻣﺸﺘﺮﻛﺎﺕ ﺑﻴﻦ ﻣﺎ ﺯﻳﺎﺩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻻﻥ ﺷﺎﻳﺪ ﺑﻪ ﺗﻌﺪﺍﺩ ﺍﻓﺮﺍﺩﻱ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺣﻀﻮﺭ ﺩﺍﺭﻧﺪ ﺩﺭ ﺟﻤﻊ ﺣﺎﺿﺮ‪ ،‬ﻧﻘﻄﻪ ﻧﻈﺮﻫﺎ ﻭ ﺳﻠﻴﻘﻪﻫﺎ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﺍﻣﺎ ﺑﺎﻻﺧﺮﻩ ﻳﻚ ﺍﻧﮕﻴﺰﺓ ﻭﺍﺣﺪﻱ‪ ،‬ﻳﻚ ﻭﺟﻪ ﻣﺸﺘﺮﻛﻲ ﻣﺎ ﺭﺍ ﺍﻳﻨﺠﺎ ﺟﻤﻊ ﻛﺮﺩﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻭﺟﻪ ﻣﺸﺘﺮﻙ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻴﻢ‪ ،‬ﺗﻘﻮﻳﺖ ﻛﻨﻴﻢ‪ .‬ﺍﻳﻦ ﻳﻚ ﻫﻮﺷﻤﻨﺪﻱ ﺑﺰﺭگ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻳﻚ‬ ‫ﻫﻮﺷﻤﻨﺪﻱ ﻻﺯﻡ ﺍﺳﺖ ﻭ ﺍﻣﺮﻭﺯ ﻣﺴﻠﻤﺎﻥ ﻣﺒﺎﺭﺯ ﺍﻧﻘﻼﺑﻲ ﺑﺎﻳﺪ ﺍﻳﻦ ﻫﻮﺷﻤﻨﺪﻱ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫‪58/3/16‬‬ ‫ﺩﺭ ﺯﻣﻴﻨﺔ ﻛﺎﺭ ﺳﺎﺯﻣﺎﻧﻰ ﻭ ﺗﺸﻜﻴﻼﺗﻰ‪ ،‬ﺍﺯ ﻛﺎﻏﺬﺑﺎﺯﻯ ﻭ ﺍﺩﺍﺭﻩﺑﺎﺯﻯ ﭘﺮﻫﻴﺰ ﻛﻨﻴﺪ‪ .‬ﺍﻳﻦ ﺗﻮﺻﻴﻪ ﺭﺍ ﺟﺪﻯ‬ ‫ﺑﮕﻴﺮﻳﺪ ﻭ ﻫﺮﭼﻪ ﻣﻰﺗﻮﺍﻧﻴﺪ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﺩﻫﻴﺪ ﻛﻪ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺗﺸﻜﻴﻼﺕ‬ ‫ﺭﺍ ﺣﺠﻴﻢ ﻧﻜﻨﻴﺪ‪ .‬ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻛﻪ ُﭘﺮﺣﺠﻢﻛﺮﺩﻥ ﺗﺸﻜﻴﻼﺕ‪ ،‬ﻭﻗﺘﻰ ﻛﻪ ﺍﻧﺴﺎﻥ ﻧﺘﻮﺍﻧﺪ ﺑﻪ‬ ‫ﻛﺎﺭﻫﺎ ﺑﺮﺳﺪ‪ ،‬ﻣﺜﻞ ﺑﺪﻥﻫﺎﻯ ﺧﻴﻠﻰ ﺑﺰﺭﮔﻰ ﺍﺳﺖ ﻛﻪ ﻗﻠﺐﻫﺎﻯ ﺿﻌﻴﻔﻰ ﺩﺍﺭﻧﺪ‪ .‬ﺻﺎﺣﺒﺎﻥ ﺑﺪﻥﻫﺎﻯ‬ ‫ﺑﺰﺭگ‪ ،‬ﻏﺎﻟﺒ ًﺎ ﺳﺮﺍﻧﮕﺸﺘﺎﻥ ﭘﺎﻫﺎﻳﺸﺎﻥ ﻳﺦﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﭼﺎﺭ ﻧﺎﺭﺳﺎﻳﻰ ﺧﻮﻥ ﺑﻪ ﻗﻠﺐ ﻣﻰﺷﻮﻧﺪ‪ .‬ﺁﺩﻡ‬ ‫ﺍﺯ ﺍﻳﻦ ﻧﮕﺮﺍﻥ ﺍﺳﺖ‪ .‬ﺣﺎﻻ ﺍﮔﺮ ﻣﺜ ً‬ ‫ﻼ ﺧﻮﻥ ﺑﻪ ﺁﭘﺎﻧﺪﻳﺲ ﻧﺮﺳﺪ‪ ،‬ﭼﻨﺪﺍﻥ ﺟﺎﻯ ﻧﮕﺮﺍﻧﻰ ﻧﻴﺴﺖ؛ ﭼﻮﻥ‬ ‫ﺁﭘﺎﻧﺪﻳﺲ ﺗﻘﺮﻳﺒ ًﺎ ﻳﻚ ﻋﻀﻮ ﺯﺍﻳﺪ ﺍﺳﺖ‪ .‬ﻳﺎ ﻣﺜ ً‬ ‫ﻼ ﺑﻪ ﻛﻴﺴﺔ ﺻﻔﺮﺍ ﺍﮔﺮ ﻳﻚﻭﻗﺖ ﺧﻮﻥ ﻧﺮﺳﺪ‪ ،‬ﺍﻧﺴﺎﻥ‬ ‫ﭼﻨﺪﺍﻥ ﻧﮕﺮﺍﻥ ﻧﻤﻰﺷﻮﺩ‪ .‬ﺍﻣﺎ ﻳﻚﻭﻗﺖ ﺍﺳﺖ ﻛﻪ ﺧﻮﻥ ﺑﻪ ﭼﺸﻢ ﻧﻤﻰﺭﺳﺪ‪ .‬ﺍﻳﻦ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﻏﺼﻪ ﺩﺍﺭﺩ‪.‬‬ ‫ﻭﻗﺘﻰ ﺣﺠﻢ ﻛﺎﺭ ﺯﻳﺎﺩ ﺷﺪ‪ ،‬ﮔﺴﺘﺮﺩﻩ ﺷﺪ‪ ،‬ﻭ ﺭﻭﺯﺑﻪﺭﻭﺯ ﻫﻢ ﮔﺴﺘﺮﺩﻩﺗﺮﺵ ﻛﺮﺩﻳﻢ‪ ،‬ﻫﻤﻴﻦ ﻣﺸﻜﻼﺕ‬ ‫ٌ‬ ‫ﺑﻪﻭﺟﻮﺩ ﻣﻰﺁﻳﺪ‪.‬‬ ‫ﺧﻴﺮ ِﻣﻦ ﻛﺜﻴ ٍﺮ ﻳَﻨ َﻘ ِﻄ ُﻊ«* ﺁﻥ ﻛﻤﻰ ﻛﻪ ﺍﺳﺘﻤﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﻬﺘﺮ ﺍﺯ‬ ‫»ﻗﻠﻴﻞ ﻳَ ُ‬ ‫ﺪﻭﻡ‪ٌ ،‬‬

‫ﺁﻥ ﺯﻳﺎﺩﻯ ﺍﺳﺖ ﻛﻪ ﮔﺎﻩ ﻫﺴﺖ ﻭ ﮔﺎﻩ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺩﺭ ﺭﻭﺍﻳﺎﺕ ﻫﺴﺖ‪.‬‬ ‫]ﻳﻚ ﺁﻓﺖ[ ﺩﻝﺧﻮﺵﻛﺮﺩﻥ ﺑﻪ ﻳﻚ ﺗﻔﻜﺮ ﻣﺠﺮﺩ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻰ ﻓﻜﺮ ﻛﻨﻴﻢ ﻛﻪ ﺣﺎﻻ ﻣﺎ ﻣﺸﻐﻮﻝ ﻛﺎﺭﻳﻢ‪،‬‬ ‫ﺩﻳﮕﺮ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻦ ﭼﻪﻛﺎﺭ ﻛﻨﻴﻢ‪ .‬ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﺑﺎ ﻣﺴﺎﺋﻞ ﺟﺎﺭﻯ ﺟﺎﻣﻌﺔ ﺧﻮﺩﻣﺎﻥ ﺩﺭ ﺗﻤﺎﺱ ﺑﺎﺷﻴﻢ‪،‬‬ ‫ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﺳﻌﻰ ﻛﺮﺩﻩ ﺑﺎﺷﻴﻢ ﻛﻪ ﻧﻴﺎﺯﻫﺎﻯ ﻓﻜﺮﻯ ﻭ ﻋﻤﻠﻰ ﺭﺍ ﺑﺸﻨﺎﺳﻴﻢ ﻭ ﺣﺘﻰ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﺑﻪ‬ ‫ﺧﻮﺩﻣﺎﻥ ﺯﺣﻤﺖ ﺑﺪﻫﻴﻢ ﻛﻪ ﺍﺯ ﺯﺑﺎﻥﻫﺎ ﻭ ﺩﻫﺎﻥﻫﺎ ﻭ ﺫﻫﻦﻫﺎﻳﻰ‪ ،‬ﺳﺆﺍﻝ ﻛﻨﻴﻢ ﻛﻪ ﭼﻪ ﺍﺷﻜﺎﻻﺗﻰ‬ ‫ﻭ ﭼﻪ ﻧﻴﺎﺯﻫﺎﻳﻰ ﺩﺍﺭﻧﺪ‪ ،‬ﺑﻨﺸﻴﻨﻴﻢ ﺑﺮﺍﻯ ﺧﻮﺩﻣﺎﻥ ﺑﺒﺎﻓﻴﻢ‪ .‬ﺍﻳﻦ ﻳﻚ ﺁﻓﺖ ﺑﺰﺭﮔﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻴﭻ‬ ‫‪71/11/4‬‬

‫ﺁﻓﺖ ﺩﻝﺧﻮﺵ ﻛﺮﺩﻥ‬

‫* ﻏﺮﺭﺍﻟﺤﻜﻢ ﻭ ﺩﺭﺭﺍﻟﻜﻠﻢ‪ /‬ﺹ‪» :481‬ﺍﻧﺪﻛﻰ ﻛﻪ ﺩﺍﺋﻤﻰ ﺑﺎﺷﺪ ﺑﻬﺘﺮﺳﺖ ﺍﺯ ﺑﺴﻴﺎﺭﻯ ﻛﻪ ﺑﺮﻳﺪﻩ ﺷﻮﺩ«‪.‬‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪149‬‬

‫ﺣﺮﻓﻰ ﻧﻴﺴﺖ ﻭ ﺑﺎﻳﺴﺘﻰ ﻃﺮﺯ ﻓﻜﺮ‪ ،‬ﻃﺮﺯ ﻓﻜﺮ ﻣﻤﺎﺱﺗﺮ‪ ،‬ﻋﻤﻠﻰﺗﺮ‪ ،‬ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖﺗﺮ ﻭ ﺑﻴﺸﺘﺮ ﻣﺘﻨﺎﺳﺐ‬ ‫ﺑﺎ ﻧﻴﺎﺯﻫﺎ ﺑﺎﺷﺪ‪.‬‬ ‫ﺁﻓﺖ ﺑﻌﺪ ﻳﻚ ﻣﻘﺪﺍﺭ ﻋﺠﻠﻪ ﺍﺳﺖ‪ .‬ﻋﺠﻠﻪ ﺩﺭ ﻛﺎﺭﻫﺎ ﻫﻤﻴﺸﻪ ﻛﺎﺭ ﺭﺍ ﺧﺮﺍﺏ ﻣﻰﻛﻨﺪ‪ .‬ﺍﺣﺴﺎﺱ ﺍﻳﻨﻜﻪ‬

‫ﺁﻓﺖ ﻋﺠﻠﻪ‬

‫ﺩﻳﺮ ﺷﺪﻩ ﻭ ﺷﺘﺎﺏ ﻭ ﺳﺮﻋﺖ ﺑﺎﻳﺪ ﺩﺍﺷﺖ‪ ،‬ﻏﻴﺮ ﺍﺯ ﻋﺠﻠﺔ ﺩﺳﺖ ﻭ ﭘﺎﮔﻴﺮ ﺍﺳﺖ‪ .‬ﻳﻚ ﻟﺤﻈﻪ ﺗﺄﻧّﻰ‬ ‫ﺗﺤﻘﻴﻘ ًﺎ ﺭﻭﺍ ﻧﻴﺴﺖ‪ ،‬ﺍﻣﺎ ﻳﻚ ﻗﺪﻡ ﺑﺎﻋﺠﻠﻪ ﻫﻢ ﻳﻘﻴﻨ ًﺎ ﻣﻮﺟﺐ ﺳﺮﻧﮕﻮﻥ ﺷﺪﻥ ﻭ ﻧﺎﻛﺎﻡ ﺷﺪﻥ ﺍﺳﺖ‪.‬‬ ‫ﻋﺠﻠﻪ ﻧﺒﺎﻳﺪ ﻛﺮﺩ‪ .‬ﻭﺿﻊ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺑﺎ ﻭﺿﻊ ﺁﻥ ﺍﻳﺪﺋﻮﻟﻮژﻯ ﺭﻗﻴﺐ ﻣﻘﺎﻳﺴﻪ ﻧﻜﻨﻴﻢ ﻛﻪ ﻳﻚ ﻧﻔﺮ ﺗﺎﺯﻩ‬ ‫ﻭﺍﺭ ِﺩ ﻣﻴﺪﺍﻥ ﺷﺪﻩ‪ ،‬ﻫﺮ ﻭﻗﺘﻰ‪ ،‬ﻫﺮ ﻣﻄﻠﺒﻰ ﺩﺭ ﻫﺮ ﻣﺴﺄﻟﻪﺍﻯ ﺑﺨﻮﺍﻫﺪ ﺑﻨﻮﻳﺴﺪ ﻳﺎ ﺑﺨﻮﺍﻫﺪ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ‪،‬‬ ‫ﻛﺎﻓﻰﺳﺖ ﻛﻪ ﻳﻚ ﻛﺘﺎﺏ ﺭﺍ ﺑﺮﺩﺍﺭﺩ ﻛﭙﻰ ﻛﻨﺪ‪ ،‬ﺍﺯ ﺩﻭ‪ ،‬ﺳﻪ ﺗﺎ ﻛﺘﺎﺏ‪ ،‬ﭼﻬﺎﺭ ﺗﺎ ﻣﻄﻠﺐ ﺳ ِﺮﻫﻢ ﺑﮕﺬﺍﺭﺩ‬ ‫ﻭ ﻳﻚ ﻛﺘﺎﺏ ﺩﺭﺳﺖ ﻛﻨﺪ؛ ﻛﻤﺎﺍﻳﻨﻜﻪ ﺩﺍﺭﻧﺪ ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﻰﺑﻴﻨﻴﻢ‪ .‬ﻫﻤﻪﺍﺵ ﺣﺮﻑﻫﺎﻯ ﺗﻜﺮﺍﺭﻯ ﻭ ﺍﺯ‬ ‫ﺭﻭﻯﻫﻢ ﻛﭙﻰﺷﺪﻩ ﻭ ﻭﺍﻗﻌ ًﺎ ﺩﻳﮕﺮ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﻬﺎ ﻣﻬ ّﻮﻉ‪ ،‬ﺍﺯ ﺑﺲ ﺗﻜﺮﺍﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪55/10/12‬‬

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‫ﺷﻤﺎ ﻛﻤﺘﺮ ﻛﺎﺭ ﻋﻤﻴﻘﻰ ﺭﺍ ﭘﻴﺪﺍ ﻣﻰﻛﻨﻴﺪ ﻛﻪ ﺑﺎﻋﺠﻠﻪ ﻭ ﺳﺮﻫﻢﻛﻨﻰ ﺩﺭﺳﺖ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺁﻥ ﻛﺎﺭﻯ ﻛﻪ‬ ‫ﺳﺮﻫﻢﻛﻨﻰ ﺩﺭﺳﺖ ﻣﻰﺷﻮﺩ ﻭ ﺑﺎ ﻣﺎﺳﺖﻣﺎﻟﻰ ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ؛ ﺁﻥ ﻛﺎﺭ‪ ،‬ﻛﺎﺭ ﻋﻤﻴﻘﻰ ﻗﺎﻋﺪﺗ ًﺎ ﻧﺨﻮﺍﻫﺪ‬ ‫ﺑﻮﺩ‪ .‬ﻣﻤﻜﻦ ﺍﺳﺖ ﻳﻚ ﻧﻘﺶ ﺧﻮﺏ ﻭ ﺯﻳﺒﺎﻳﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺍﻣﺎ ﻋﻤﻘﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺷﺮﺍﻳﻂ ﻛﻨﻮﻧﻰ ﺍﻧﻘﻼﺏ‬ ‫ﻛﻪ ﻣﺎ ﺑﻪ ﻋﻤﻖ ﺍﻧﺪﻳﺸﺔ ﺍﺳﻼﻣﻰ ﻭ ﺍﻧﺪﻳﺸﺔ ﺳﻴﺎﺳﻰ ﺩﺭﺳﺖ ﻭ ﺧﻂ ﺍﻣﺎﻡ ﺩﺭ ﺑﻴﻦ ﻣﺮﺩﻡ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﻳﻢ‪،‬‬ ‫ﺁﻧﻰ ﻛﻪ ﻣﺎ ﺑﻪ ﺁﻥ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﻳﻢ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ]ﻛﻪ[ ﺭﺳﺎﻟﺖ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻴﻢ‪ .‬ﻳﻚ ﺭﻭﺯ ﺑﻮﺩ ﺭﺳﺎﻟﺖ‬ ‫ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﺎ ﺍﻧﮕﻴﺰﻩﻫﺎﻯ ﺩﺍﻍ ﻭ ﺣﺎ ّﺩﺷﺎﻥ ﺑﻜﺸﺎﻧﻨﺪ ﺑﻪ ﻭﺳﻂ ﻣﻴﺪﺍﻥ‪ ،‬ﺑﻴﺎﻭﺭﻧﺪ ﺑﻪ ﺗﻈﺎﻫﺮﺍﺕ‬ ‫ﻭ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻧﺪ ﻭ ﺁﻥ ﺍﻳﻤﺎﻥ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪ ،‬ﺁﻥ ﺍﻳﻤﺎﻥ ﻛﺎﺭ ﺧﻮﺩﺵ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ ،‬ﺭﺳﺎﻟﺖ ﺧﻮﺩﺵ‬ ‫ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ .‬ﻳﻚ ﺭﻭﺯ ﺭﺳﺎﻟﺖﻫﺎ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺧﻄﺮﻫﺎﻯ ﺩﻡﺑﻪﺩﻡ ﻭ ﺟﺪﻯﺍﻯ ﻛﻪ ﺑﺮﺍﻯ‬ ‫ﺍﻧﻘﻼﺏ ﭘﻴﺶ ﻣﻰﺁﻣﺪ ﺑﺮﺣﺬﺭ ﺑﺪﺍﺭﺩ‪ .‬ﺍﻧﻘﻼﺏ ﺗﺎﺯﻩ ﭘﻴﺮﻭﺯ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﺯ ﻫﺮ ﮔﻮﺷﻪﺍﻯ ﻳﻚ ﻧﻔﺮﻯ‪ ،‬ﻳﻚ‬ ‫ﺑﻮﻗﻰ‪ ،‬ﺷﻴﭙﻮﺭﻯ ﺩﺳﺖ ﻣﻰﮔﺮﻓﺖ ﭼﻬﺎﺭ ﻧﻔﺮ ﺭﺍ ﺩﻭﺭ ﺧﻮﺩﺵ ﺟﻤﻊ ﻣﻰﻛﺮﺩ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﺮﺩﻡ ﻣﻰﺩﺍﻧﻨﺪ‪.‬‬ ‫ﺁﻧﻰﻛﻪ ﻣﺮﺩﻡ ﺍﻣﺮﻭﺯ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﻧﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪﺍﻯ ﺭﺍ ﻛﻪ ﺍﻳﻤﺎﻥ ﺑﻪ ﺁﻥ ﺩﺭ ﻣﺮﺩﻡ ﺍﻳﻦ‬ ‫ﻫﻤﻪ ﺧﻴﺮ ﻭ ﺑﺮﻛﺖ ﺑﻪﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ‪ ،‬ﻣﺎ ﺁﻥ ﺍﻳﻤﺎﻥ ﺭﺍ ﺩﺭ ﻣﺮﺩﻡ ﺗﻌﻤﻴﻖ ﻛﻨﻴﻢ‪ ،‬ﻋﻤﻖ ﺑﺪﻫﻴﻢ‪ ،‬ﺟﻮﺭﻯ‬ ‫ﻛﻨﻴﻢ ﻛﻪ ﻣﻌﻴﺎﺭ‪ ،‬ﺩﺳﺖ ﻣﺮﺩﻡ ﺑﻴﺎﻳﺪ‪ ،‬ﺧﻂ ﺍﺳﺎﺳﻰ ﻭ ﺍﺻﻴﻞ ﺩﺳﺖ ﻣﺮﺩﻡ ﺑﻴﻔﺘﺪ‪ ،‬ﻏﻴﺮﻗﺎﺑﻞﺿﺮﺑﻪ ﺑﺸﻮﻧﺪ‪،‬‬ ‫ﻭﺍﻛﺴﻴﻨﻪ ﺑﺸﻮﻧﺪ‪ .‬ﺍﻳﻦ ﻳﻚ؛‪ 61/9/18‬ﺩﻭﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭ ﺭﺍ ﻣﺘﻘﻦ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺩﻫﻴﺪ‪ .‬ﻣﻦ ﺍﻳﻦ ﺣﺪﻳﺚ ﺭﺍ‬ ‫ﻣﻜﺮﺭﺍً ﺧﻮﺍﻧﺪﻩﺍﻡ؛ ﺑﻪﺧﺼﻮﺹ ﺑﺮﺍﻯ ﺷﻤﺎ ﺑﺎﺭﻫﺎ ﺧﻮﺍﻧﺪﻩﺍﻡ‪ ،‬ﻛﻪ ﺍﺯ ﭘﻴﻐﻤﺒﺮ ﺍﻛﺮﻡﺻﻠّﻰﺍﷲﻋﻠﻴﻪﻭﺁﻟﻪﻭﺳﻠّﻢ ﻧﻘﻞ ﺷﺪﻩ‬ ‫ّ‬ ‫»ﺭ ِﺣ َﻢ ﺍﷲُ ﺍﻣﺮ ًِء َﻋ ِﻤﻞ َﻋﻤ ً‬ ‫ﻼ ﻓَ َﺎﺗ َﻘﻨَﻪ«** ﺧﺪﺍ ﺭﺣﻤﺖ ﻛﻨﺪ ﺁﻥ ﻛﺴﻰ ﺭﺍ ﻛﻪ ﻛﺎﺭﻯ‬ ‫ﺍﻧﺪ‪:‬‬ ‫ﻓﺮﻣﻮﺩﻩ‬ ‫ﻛﻪ‬ ‫ﺍﺳﺖ‬ ‫َ‬ ‫ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﻭ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﻣﺘﻘﻦ ﻭ ﻣﺤﻜﻢ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﻛﺎﺭ ﺭﺍ ﺟﺪﻯ ﺑﺎﻳﺪ ﮔﺮﻓﺖ‪ .‬ﻛﺎﺭ ﺭﺍ ﺑﺎﻳﺪ ﻣﺤﻜﻢ‬ ‫ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ .‬ﻣﺘﻘﻦ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪ .‬ﻧﮕﺬﺍﺭﻳﺪ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭﻯ ﻛﻪ ﺷﻤﺎ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﻴﺪ‪ ،‬ﺍﻧﺪﻙ ﺧﻠﻠﻰ ﻫﻢ‬

‫* )ﺃﻥﻯ(‪ ،‬ﺩﺭﻧﮓ ﻛﺮﺩﻥ‬ ‫** ﺩﻋﺎﺋﻢﺍﻻﺳﻼﻡ‪ /‬ﺝ‪ /1‬ﺹ‪62‬‬

‫ﻛﺎﺭ ﺑﺎﻋﺠﻠــﻪ‪ ،‬ﻛﺎﺭ ﻋﻤﻴﻘــﻰ‬ ‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

‫ﻛﺎﺭ ﺭﺍ ﺑﺎﻳــﺪ ﻣﺤﻜﻢ ﻭ ﻣﺘﻘﻦ‬ ‫ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪.‬‬


‫‪ 150‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻛﻴﻔﻴﺖ ﻛﺎﺭ ﻛﻪ ﺑﺎﻻ ﺭﻓﺖ‪ ،‬ﺍﺭﺯﺵ ﻛﺎﺭ ﺑﺎﻻ ﻣﻰﺭﻭﺩ‪ .‬ﻫﻢ ﺍﺭﺯﺵ ﺩﻧﻴﺎﻳﻰﺍﺵ‪ ،‬ﻫﻢ ﺍﺭﺯﺵ‬ ‫ﺑﻪﻭﺟﻮﺩ ﺁﻳﺪ‪ّ .‬‬ ‫ﺧﺪﺍﻳﻰ ﻭ ﺍﻟﻬﻰﺍﺵ؛ ﻧﮕﻮﻳﻴﺪ ﻛﻪ ﻣﺎ ﻣﺜ ً‬ ‫ﻼ ﺍﻳﻦ ﻫﻤﻪ ﺯﺣﻤﺖ ﻛﺸﻴﺪﻳﻢ‪ ،‬ﺣﺎﻻ ﺍﻳﻨﺠﺎ ﻫﻢ ﺍﻳﻦﻃﻮﺭﻯ ﺷﻮﺩ‪.‬‬

‫ﺍﺗﻘــﺎﻥ ﻳﻌﻨــﻰ ﻧﮕﺬﺍﺭﻳﺪ ﺩﺭ‬ ‫ﻫﻴﭻ ﮔﻮﺷــﺔ ﻛﺎﺭ‪ ،‬ﺍﺷــﻜﺎﻝ‬ ‫ﺑﻪﻭﺟﻮﺩ ﺁﻳﺪ‪.‬‬

‫ﻭﻗﺘــﻰ ﻛﻪ ﺍﻧﺴــﺎﻥ ﻣﻰﺑﻴﻨﺪ‬ ‫ﻣﺸــﻜﻞ ﺯﻳﺎﺩ ﺍﺳــﺖ‪ ،‬ﺑﺎﻳﺪ‬ ‫ﺗﻼﺷﺶ ﺭﺍ ﺯﻳﺎﺩ ﻛﻨﺪ‪.‬‬

‫ﺷﻤﺎ ﺍﺯ ﺍﻳﻨﺠﺎ ﺳﻮﺍﺭ ﻣﺎﺷﻴﻦ ﺷﺪﻩﺍﻳﺪ ﻭ ﻣﻰﺧﻮﺍﻫﻴﺪ ﻫﺰﺍﺭ ﻛﻴﻠﻮﻣﺘﺮ ﺩﺭ ﻛﻮﻩ ﻭ ﻛﻤﺮ‪ ،‬ﺭﺍﻧﻨﺪﮔﻰ ﻛﻨﻴﺪ؛ ﺯﻥ‬ ‫ﻭ ﺑﭽﺔ ﺧﻮﺩﺗﺎﻥ‪ ،‬ﻳﺎ ﺩﻭﺳﺘﺎﻧﺘﺎﻥ ﺭﺍ ﺑﺒﺮﻳﺪ‪ .‬ﻓﺮﺽ ﻛﻨﻴﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻫﺰﺍﺭ ﻛﻴﻠﻮﻣﺘﺮ‪ ،‬ﻧﻬﺼﺪﻭﻧﻮﺩ ﻛﻴﻠﻮﻣﺘﺮ‬ ‫ﺭﺍ ﺑﺎ ﺩ ّﻗﺖ ﻭ ﻣﺮﺍﻗﺒﺖ ﺭﻓﺘﻪﺍﻳﺪ‪ ،‬ﻭﻟﻰ ﺩﻩ ﻛﻴﻠﻮﻣﺘﺮ ﺭﺍ ﺑﻰﻣﺮﺍﻗﺒﺖ ﺑﺮﻭﻳﺪ‪ .‬ﺍﻳﻦ‪ ،‬ﭼﻪ ﻓﺮﻗﻰ ﻣﻰﻛﻨﺪ ﺑﺎ‬ ‫ﺍﻳﻨﻜﻪ ﻫﻤﻪﺍﺵ ﺭﺍ ﺑﻰﻣﺮﺍﻗﺒﺖ ﺑﺮﻭﻳﺪ؟! ﺩﺭ ﻫﻤﺎﻥ ﺩﻩ ﻛﻴﻠﻮﻣﺘﺮ ﻫﻢ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﻛﻮﻩ ﺑﺰﻧﻴﺪ‪ .‬ﻧﺒﺎﻳﺪ‬ ‫ﺑﮕﻮﻳﻴﺪ ﻣﺎ ﻧﻬﺼﺪ ﻛﻴﻠﻮﻣﺘﺮ ﺭﺍ ﺁﻣﺪﻳﻢ‪ .‬ﺣﺎﻻ ﺑﮕﺬﺍﺭ ﺟﻠﻮﻣﺎﻥ ﺭﺍ ﻧﮕﺎﻩ ﻧﻜﻨﻴﻢ‪ .‬ﺑﮕﺬﺍﺭ ﻣﺮﺍﻋﺎﺕ ﻣِﻪ ﺭﺍ ﻧﻜﻨﻴﻢ‪.‬‬ ‫ﺑﮕﺬﺍﺭ ﻻﺳﺘﻴﻚﻣﺎﻥ ﻛﻢ ﺑﺎﺩ ﺑﺎﺷﺪ‪ .‬ﻳﺎ ﺑﻪ ﻛﻤﺒﻮﺩ ﺑﻨﺰﻳﻦﻣﺎﻥ ﺗﻮﺟﻪ ﻧﻜﻨﻴﻢ‪ .‬ﭼﻪ ﻓﺮﻗﻰ ﻣﻰﻛﻨﺪ؟! ﻛﺎﺭ ﺭﺍ‬ ‫ﻛﻪ ﻛﺮﺩ؟ ﺁﻧﻜﻪ ﺗﻤﺎﻡ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﺣﺮﻑ ﻣﻌﺮﻭﻓﻰ ﻛﻪ ﺩﺭ ﺩﻫﺎﻥﻫﺎ ﻫﺴﺖ‪ ،‬ﻣﻌﻨﺎﻳﺶ ﻫﻤﻴﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ‬ ‫ﺣﻜﻤﺖ ﺍﺳﺖ؛ ﻏﺎﻟﺒ ًﺎ ﺍﻳﻦ َﻣﺜﻞﻫﺎﻯ ﺳﺎﺋﺮ*‪ ،‬ﺣﻜﻤﺖ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺎﺭ ﺭﺍ ﺗﻤﺎﻡ ﻛﺮﺩﻳﺪ‪ ،‬ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩﺍﻳﺪ‪.‬‬ ‫ﻭﺍ ِّﻻ ﺍﮔﺮ ﻧﻬﺼﺪﻭﻧﻮﺩﻭﻧﻪ ﺟﺰ ِء ﻛﺎﺭ ﺭﺍ ﺗﻤﺎﻡ ﻛﺮﺩﻳﺪ‪ ،‬ﺍﻣﺎ ﻫﻤﺎﻥ ﻳﻚ ﺟﺰ ِء ﺁﺧﺮﺵ ﺭﺍ ﻧﻜﺮﺩﻳﺪ‪ ،‬ﻛﺎﺭ‪ ،‬ﺍﻧﺠﺎﻡ‬ ‫ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺇﺗﻘﺎﻥ ﻳﻌﻨﻰ ﺍﻳﻦ‪ .‬ﻳﻌﻨﻰ ﻧﮕﺬﺍﺭﻳﺪ ﺩﺭ ﻫﻴﭻ ﮔﻮﺷﺔ ﻛﺎﺭ‪ ،‬ﺍﺷﻜﺎﻝ ﺑﻪﻭﺟﻮﺩ ﺁﻳﺪ‪ 72/8/25.‬ﻫﺮ ﭼﻪ‬ ‫ﻣﻰﺗﻮﺍﻧﻴﺪ‪ ،‬ﻛﺎﺭ ﺭﺍ ﻣﺤﻜﻢ ﺍﻧﺠﺎﻡ ﺩﻫﻴﺪ؛ ﭼﻮﻥ ﺍﺳﺘﺤﻜﺎﻡ‪ ،‬ﺿﺮﺭﻯ ﻧﺪﺍﺭﺩ‪ .‬ﺍﮔﺮ ﻗﺪﺭﻯ ﻫﻢ ﺗﺄﺧﻴﺮ ﺧﻮﺍﻫﺪ‬ ‫ﺍﻓﺘﺎﺩ‪ ،‬ﺑﻴﻔﺘﺪ‪ .‬ﺍﺷﻜﺎﻟﻰ ﻧﺪﺍﺭﺩ ﻭ ﻋﺠﻠﻪﺍﻯ ﻧﻴﺴﺖ‪ .‬ﺍﺳﺘﺤﻜﺎﻡ‪ ،‬ﻳﻚ ﻣﻘﺪﺍﺭ ﺧﺮﺝ ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ؛‬ ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻣﺴﻠﻤ ًﺎ ﺁﻥﻣﻘﺪﺍﺭﻯ ﻛﻪ ﺧﺮﺝ‪ ،‬ﻣﺴﺘﻠﺰﻡ ﺍﺳﺘﺤﻜﺎﻡ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻣﺮﺍﺗﺐ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﺧﺮﺟﻰ‬ ‫ﺍﺳﺖ ﻛﻪ ﺑﺮ ﺍﺛﺮ ﻋﺪﻡ ﺍﺳﺘﺤﻜﺎﻡ‪ ،‬ﺭﻭﻯ ﺩﺳﺖ ﺍﻓﺮﺍﺩ ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪.‬‬ ‫‪75/10/11‬‬ ‫ﻧﻜﺘﺔ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻣﻦ ﻫﻢ ﺑﻪﻭﺟﻮﺩ ﺗﻨﮕﻨﺎﻫﺎ ﻭﺍﻗﻔﻢ ﻭ ﻧﻤﻰﮔﻮﻳﻢ ﻧﻴﺴﺖ‪ 72/2/6.‬ﻭﻗﺘﻰ ﻛﻪ ﺍﻧﺴﺎﻥ‬ ‫ﻣﻰﺑﻴﻨﺪ ﻣﺸﻜﻞ ﺯﻳﺎﺩ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺗﻼﺷﺶ ﺭﺍ ﺯﻳﺎﺩ ﻛﻨﺪ‪ .‬ﻭﻗﺘﻰ ﻣﻰﺭﺳﻴﻢ ﺑﻪ ﺟﺎﻳﻰ ﻛﻪ ﺳﺨﺖ ﺍﺳﺖ‬ ‫ﻭ ﻧﻤﻰﺷﻮﺩ ﺁﻧﺠﺎ ﺭﺍ ﻛﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺿﺮﺑﻪ ﺭﺍ ﻗﻮﻯﺗﺮ ﻭﺍﺭﺩ ﻛﻨﻴﻢ ﻭ ﻗﻮﺕ ﺭﺍ ﺑﻴﺸﺘﺮ ﻛﻨﻴﻢ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﻫﻢ‬ ‫ﻛﻤﻚ ﻛﻨﺪ‪ 71/5/5.‬ﺑﺎﻳﺪ ﻃﻠﺒﮕﻰ ﻛﺎﺭ ﻛﻨﻴﻢ‪ ،‬ﺑﺎﻳﺪ ﻓﻘﻴﺮﺍﻧﻪ ﻛﺎﺭ ﻛﻨﻴﻢ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﭘﻮﻝ ﻧﺨﻮﺍﻫﻴﺪ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ‬ ‫ﺍﻣﻜﺎﻧﺎﺕ ﻧﺨﻮﺍﻫﻴﺪ‪ ،‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﻧﺒﺎﻟﺶ ﻧﺮﻭﻳﺪ‪ .‬ﭼﺮﺍ ﺑﺮﻭﻳﺪ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﻧﺸﺪ؛ ﺭﻩ ﭼﻨﺎﻥ ﺭﻭ ﻛﻪ ﺭﻫﺮﻭﺍﻥ ﺭﻓﺘﻨﺪ؛‬ ‫ﻳﻌﻨﻰ ﺑﺎ ﻫﻤﺎﻥ ﻛﻤﺒﻮﺩ ﻭ ﻓﻘﺮ‪ .‬ﺑﻪ ﻧﻈﺮﻡ ﺩﺭ ﺟﻠﺴﻪﺍﻯ ﮔﻔﺘﻢ ﻛﻪ ﭼﮕﻮﻧﻪ ﻣﻨﺒﺮ ﻣﻰﺭﻓﺘﻴﻢ؛‪ 72/2/6‬ﺑﺮﺍﻯ‬ ‫ﻣﻨﺒﺮ ﮔﺎﻫﻰ ﺩﻋﻮﺕ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﮔﺎﻫﻰ ﻫﻢ ﺑﻰﺩﻋﻮﺕ ﻣﻰﺭﻓﺘﻴﻢ ـﻭ ﻫﺬﺍ ﻫﻮ ﺍﻟﻐﺎﻟﺐـ ﺩﻧﺒﺎﻝ ﺍﻳﻦ‬ ‫ﺑﻮﺩﻳﻢ ﻛﻪ ﺑﺎﻻﺧﺮﻩ ﺍﻳﻦ ﻣﻄﻠﺒﻰ ﻛﻪ ﻓﺮﺍﻫﻢ ﻛﺮﺩﻩﺍﻳﻢ‪ ،‬ﺍﻳﻦ ﻣﻄﺎﻟﻌﻪﺍﻯ ﻛﻪ ﻛﺮﺩﻩﺍﻳﻢ‪ ،‬ﺍﻳﻦ ﻣﻨﺒﺮﻯ ﻛﻪ‬ ‫ﺁﻣﺎﺩﻩ ﻛﺮﺩﻩﺍﻳﻢ‪ ،‬ﺑﻪ ﮔﻮﺵ ﻣﺮﺩﻡ ﺑﺮﺳﺪ‪ .‬ﻣﺎ ﺑﺎ ﺁﻥ ﻛﺴﺎﻧﻰ ﻛﻪ ﻭﻗﺘﻰ ﺑﺮﺍﻯ ﻣﻨﺒﺮ ﺩﻋﻮﺗﺸﺎﻥ ﻣﻰﻛﺮﺩﻧﺪ‪،‬‬ ‫ﻣﻰﮔﻔﺘﻨﺪ ﻛﻪ ﺍﻳﻦ ﻣﻘﺪﺍﺭ ﺑﺎﻳﺪ ﺑﺪﻫﻴﺪ‪ ،‬ﻳﺎ ِﭼﻜﺶ ﺭﺍ ﻗﺒ ً‬ ‫ﻼ ﺑﺎﻳﺪ ﺑﺪﻫﻴﺪ‪ ،‬ﻓﺮﻕ ﺩﺍﺷﺘﻴﻢ؛ ﺁﻥ ﻋﺎﻟﻢ ﻃﻠﺒﮕﻰ‬ ‫ﻧﺒﻮﺩ‪ 70/12/5.‬ﻣﻦ ﺧﻮﺩﻡ ﺭﺍ ﻋﺮﺽ ﻧﻤﻰﻛﻨﻢ؛ ﺑﻨﺪﻩ ﻛﻪ ﻫﻴﭽﻢ‪ ،‬ﺍﻣﺎ ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻭ ﺍﻳﻦ‬ ‫ﺧﻂﻫﺎﻯ ﺗﺒﻠﻴﻎ ﺍﺳﻼﻡ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺎ ﭼﻪ ﺗﻨﮕﻨﺎﻫﺎ ﻭ ﺳﺨﺘﻲﻫﺎﻳﻰ ﻛﺎﺭ ﻣﻰﻛﺮﺩﻧﺪ! ﺩﺭ ﻣﺸﻬﺪ ﻣﺴﺠﺪﻯ‬ ‫ﺩﺍﺷﺘﻴﻢ؛ ﻛﺎﺳﺒﻰ ﺭﺍ ﺧﺪﺍ ﺑﻪ ﺩﻟﺶ ﺍﻧﺪﺍﺧﺘﻪ ﺑﻮﺩ ﻭ ﻣﻐﺎﺯﻩﺍﺵ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﻣﺴﺠﺪ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﻫﺮ ﻭﻗﺖ‬ ‫* ﻣﺸﻬﻮﺭ ﻭ ﺑﺮ ﺍﻓﻮﺍﻩ‪ ،‬ﺯﺑﺎﻥﺯﺩ‬


‫ﺗﻮﻗﻊ ﺍﻧﻘﻼﺏ ﺍﺯ ﺟﺒﻬﺔ ﻓﺮﻫﻨﮕﻰ ‪151‬‬

‫ﺭﻓﻘﺎ ﻣﻰﭘﺮﺳﻴﺪﻧﺪ ﻣﺴﺠﺪ ﺷﻤﺎ ﻛﺠﺎﺳﺖ؛ ﻣﻰﮔﻔﺘﻢ ﺍﺯ ﻛﻮﭼﺔ ﻓﺮﺩﻭﺱ‪ ،‬ﭘﻞ ﻓﺮﺩﻭﺱ‪ ،‬ﻭﺍﺭﺩ ﺧﻴﺎﺑﺎﻥ‬ ‫ﻓﻼﻥ ﻛﻪ ﺷﺪﻳﺪ‪ ،‬ﺩﺳﺖ ﺭﺍﺳﺖ‪ ،‬ﺩ ّﻛﺎﻥ ﺍﻭﻝ ﻧﻪ‪ ،‬ﺩ ّﻛﺎﻥ ﺩﻭﻡ ﻧﻪ‪ ،‬ﺩ ّﻛﺎﻥ ﺳﻮﻡ ﻣﺴﺠﺪ ﻣﺎﺳﺖ! ﻭﺍﻗﻌﺶ‬ ‫ﻫﻢ ﻫﻤﻴﻦ ﺑﻮﺩ؛ ﻣﺴﺠﺪ ﻣﺎ‪ ،‬ﺩ ّﻛﺎﻥ ﺳﻮﻡ ﺑﻮﺩ! ﺍﻣﺎ ﻫﻤﺎﻥ ﺩ ّﻛﺎﻥ ﻛﻮﭼﻚ‪ ،‬ﻣﺤﻮﺭ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﻣﺸﻬﺪ‬ ‫ﻣﺮﻛﺰﻯ ﺑﺮﺍﻯ ﺣﺮﻑﻫﺎﻯ ﻧﻮ ﻭ ﺟﺎﺫﺑﻪﻫﺎﻯ ﻧﻮ ﺑﺮﺍﻯ ﻣﺬﻫﺐ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﻣﻰﺷﻮﺩ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻛﺮﺩ‪ .‬ﻣﺎ ﻫﻤﺎﻧﻴﻢ؛ ﻣﺎ ﻛﻪ ﻓﺮﻗﻰ ﻧﻜﺮﺩﻩﺍﻳﻢ‪ .‬ﺑﺎﻳﺪ ﻣﻘﺪﺍﺭﻯ ﺑﻪ ﻣﻌﻨﻮﻳﺎﺕ ﻭ ﺩﺭﻭﻥ‬ ‫ﺧﻮﺩﻣﺎﻥ ﺗﻜﻴﻪ ﻛﻨﻴﻢ‪ .‬ﻣﻌﻨﻮﻳﺎﺕ ﻛﻪ ﻣﻰﮔﻮﻳﻢ‪ ،‬ﻣﻨﻈﻮﺭﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺁﻥ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﺩﺭﻭﻧﻰ ﻭ‬ ‫ﺁﻥ ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﻣﺎ ﻫﺴﺖ ﻭ ﻣﺘﻮﻗﻊ ﺍﺯ ﻣﺎﺳﺖ ﺑﺎﻳﺪ ﺗﻜﻴﻪ ﻛﻨﻴﻢ‪ .‬ﺍﻳﻦ ﭼﺸﻤﻪﻫﺎ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﺩﺭﻭﻥ‬ ‫ﺧﻮﺩﻣﺎﻥ ﺑﺠﻮﺷﺎﻧﻴﻢ؛ ﻭﺍ ِّﻻ ﺍﻳﻦ ﺳﺨﺘﻲﻫﺎ ﻫﺴﺖ‪ .‬ﺑﺎﻻﺧﺮﻩ ﺑﺎ ﻫﻤﻴﻦ ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﻣﻮﺟﻮﺩ ﻫﺴﺖ ﺑﺎﻳﺪ‬ ‫ﻛﺎﺭ ﺭﺍ ﭘﻴﺶ ﺑﺮﺩ‪.‬‬ ‫ﻣﺮﺣﻮﻡ »ﺁﻗﺎ ﺷﻴﺦ ﻧﺼﺮﺍﷲ ﺧﻠﺨﺎﻟﻰ« ﻧﻤﺎﻳﻨﺪﺓ ﺁﻗﺎﻯ »ﺑﺮﻭﺟﺮﺩﻯ« ﻭ ﻧﻤﺎﻳﻨﺪﺓ ﺍﻣﺎﻡ ﺩﺭ ﻧﺠﻒ‬ ‫ﺑﻮﺩ‪ .‬ﻣﻰﮔﻔﺘﻨﺪ ﺍﻳﺸﺎﻥ ﮔﺎﻫﻰ ﺑﻪ ﺩ ّﻛﺎﻥ ﺑ ّﺰﺍﺯﻯ ﻣﻰﺭﻭﺩ ﻭ ﻣﻰﮔﻮﻳﺪ ﺁﻗﺎ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﻮﻣﺎﻥ ﻗﺒﺎ ّﻟﺒﺎﺩﻩ ﺑﺪﻩ!‬ ‫‪109‬‬

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‫ﺩﻭﻳﺴﺖ ﺗﻮﻣﺎﻥ ﻗﺒﺎ ّﻟﺒﺎﺩﻩ! ﺩﻳﮕﺮ ﻛﺎﺭ ﻧﺪﺍﺷﺖ ﻛﻪ ﭼﻪ ﭘﺎﺭﭼﻪﺍﻯ‪ ،‬ﭼﻨﺪ ﻣﺘﺮ‪ ،‬ﻭ ﺑﺎ ﭼﻪ ﻗﻴﻤﺘﻰ؟ ﻣﻰﮔﻔﺖ‪:‬‬ ‫ﻣﻦ ﺩﻭﻳﺴﺖ ﺗﻮﻣﺎﻥ ﺩﺍﺭﻡ‪ ،‬ﺩﻭﻳﺴﺖ ﺗﻮﻣﺎﻥ ﻗﺒﺎ‪ّ ،‬ﻟﺒﺎﺩﻩ ﺑﺪﻩ! ﺣﺎﻻ ﺷﻤﺎ ﻫﻢ ﺩﻭﻳﺴﺖ ﺗﻮﻣﺎﻥ ﻗﺒﺎ ّﻟﺒﺎﺩﻩ‬

‫ﺑﺪﻫﻴﺪ؛ ﻫﺮﭼﻪ ﻛﻪ ﺩﺍﺭﻳﺪ‪ .‬ﻳﻌﻨﻰ ﺑﺎ ﻫﺮﭼﻪ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﻭ ﺑﺎ ﻫﻤﻴﻦ ﻣﻘﺪﺍﺭﻯ ﻛﻪ ﺍﻣﻜﺎﻧﺎﺕ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬ ‫ﺷﻤﺎﺳﺖ‪ ،‬ﺗﻤﺎﻡ ﺗﻼﺷﺘﺎﻥ ﺭﺍ ﺑﻜﻨﻴﺪ ﻭ ﺍﺳﺘﻌﺪﺍﺩﺗﺎﻥ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺑﻴﻨﺪﺍﺯﻳﺪ‪.‬‬ ‫‪72/2/6‬‬ ‫ﺍﻣﻴﺪﻭﺍﺭﻡ ﻛﻪ ﺍﺭﺯﺵ ﻫﻨﺮ ﺩﺭ ﻫﻤﺎﻥ ﺟﺎﻳﮕﺎﻩ ﺣﻘﻴﻘﻰ ﺧﻮﺩﺵ‪ ،‬ﺍﻭﻝ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺍﻫﻞ ﻫﻨﺮ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﻭ‬ ‫ﺁﻧﻬﺎ ﺑﻪ ﺍﺭﺯﺵ ﻣﺤﻤﻮﻟﺔ ﺑﺎﺍﺭﺯﺷﻰ ﻛﻪ ﺩﺭ ﻭﺟﻮﺩﺷﺎﻥ ﺍﺳﺖ‪ ،‬ﺗﻮﺟﻪ ﻛﻨﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺍﺣﺘﺮﺍﻡ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﺣﺘﺮﺍﻡ‬ ‫ﻛﺮﺩﻧﺶ ﻫﻢ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺁﻥ ﺭﺍ ﺩﺭ ﺟﺎﻯ ﺷﺎﻳﺴﺘﻪﺍﻯ ﺧﺮﺝ ﻛﻨﻨﺪ‪ .‬ﺍﻣﺎﻡ ﺳﺠﺎﺩﻋﻠﻴﻪﺍﻟﺴﻼﻡ ﺩﺭ ﺣﺪﻳﺜﻰ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺗﻮ ﺍﺭﺯﺷﻤﻨﺪﺗﺮﻳﻦ ﭼﻴﺰﻫﺎﺳﺖ؛ ﻫﻴﭻ ﭼﻴﺰﻯ ﺟﺰ ﺑﻬﺸﺖ ﻣﻮﻋﻮﺩ‬ ‫ﻣﻰﻓﺮﻣﺎﻳﻨﺪ‪» :‬ﺟﺎﻥ ﻭ ﻭﺟﻮﺩ‬ ‫ِ‬ ‫*‬ ‫ﺧﺪﺍ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻬﺎﻯ ﺍﻳﻦ ﺟﺎﻥ ﻗﺮﺍﺭ ﮔﻴﺮﺩ؛ ﺍﻳﻦ ﺭﺍ ﺑﻪ ﻏﻴﺮ ﺑﻬﺸﺖ ﺧﺪﺍ ﻧﺪﻫﻴﺪ‪ «.‬ﻫﻨﺮ ﺑﺨﺸﻰ ﺍﺯ ﺁﻥ‬ ‫ﻓﺎﺧﺮﺗﺮﻳﻦ ﻭ ﺍﺭﺯﺷﻤﻨﺪﺗﺮﻳﻦ ﻗﺴﻤﺖﻫﺎﻯ ﺟﺎﻥ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ؛ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺭﺯﺵ ﻗﺎﺋﻞ ﺷﺪ ﻭ ﺁﻥ ﺭﺍ‬ ‫ﺑﺮﺍﻯ ﺧﺪﺍ ﺧﺮﺝ ﻛﺮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻭﻗﺘﻰ ﻣﻰﮔﻮﻳﻴﻢ ﺑﺮﺍﻯ ﺧﺪﺍ ﺧﺮﺝ ﻛﻨﻴﺪ‪ ،‬ﻓﻮﺭﺍً ﺫﻫﻦ ﺑﻪ ﻃﺮﻑ ﻫﻤﺎﻥ ﺣﺎﻟﺖ‬ ‫ﻗﺸﺮﻱﮔﺮﻯ ﻭ ﺭﻳﺎﻛﺎﺭﻯ ﻧﺮﻭﺩ‪.‬‬ ‫‪80/5/1‬‬

‫* ﺑﺤﺎﺭﺍﻻﻧﻮﺍﺭ‪ /‬ﺝ‪ /1‬ﺹ‪144‬‬

‫ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﻫﻨﺮ ﺍﺭﺯﺵ ﻗﺎﺋﻞ ﺷﺪ‬ ‫ﻭ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﺧﺪﺍ ﺧﺮﺝ ﻛﺮﺩ‪.‬‬


‫ﻓﺼﻞ ﻧﻬﻢ‬ ‫ﺍﺳﺘﻨﺘﺎﺝ‬


‫استنتاج ‪155n‬‬

‫آنچه در مجموع می‌خواهم عرض كنم‪ ،‬اين است كه شما بايد كارى كنيد كه جبهة خودى را‪،‬‬ ‫از هضم و س�ايش و ريزش نجات دهيد‪ .‬جبهة خودى هم‪ ،‬به ش�ما برادران و خواهران نگاه‬

‫جبهة خ��ودی را از هضم و‬ ‫سایش و ریزش نجات دهید‪.‬‬

‫می‌كند‪ .‬در حدى كه ش�ما آقايان حاضر در جلس�ه را می‌شناسم ـ‌اسامى شريف خواهران را‬ ‫نمی‌دانم‪ ،‬چون معرفى نش�دند‌ـ می‌بينم از مراكز مختلفى هس�تيد‪ .‬از حوزة هنرى هستيد‪ ،‬از‬ ‫كانون پرورش فكرى كودكان و نوجوانان هس�تيد‪ ،‬از صداوس�يما هس�تيد و از مجموعه‌‌هاى‬ ‫كوچك هنرى‪ ،‬از بخش‌هاى مختلف ديگر هم هس�تيد‪ .‬ش�ايد بعضى از ش�ما همديگر را هم‬ ‫نشناس�يد‪ ،‬يا با هم كار نكرده باش�يد و يا بعضى از ش�ما‪ ،‬در بعضى ديگر عيوبى را س�راغ‬ ‫داش�ته باشيد‪ .‬به‌طورى كه اگر بپرس�ند‪ ،‬حاضريد با بغل‌دستى خود كار كنيد‪ ،‬بگوييد نه‪ ،‬من‬ ‫با اين فرد كار نمی‌كنم‪ .‬ممكن اس�ت اين‌طور باش�د و ش�ما عيبى را در همديگر ببينيد‪ .‬اما‬ ‫من كه از يك نقطة ديگر به مجموعة ش�ما كه بعضى‌تان ش�اعريد‪ ،‬بعضى‌تان فيلم‌س�ازيد‪،‬‬ ‫بعضى‌تان نمايشنامه‌نويس�يد‪ ،‬بعضى‌تان نويسنده‌ايد‪ ،‬بعضى‌تان موسيقي‌دانيد و بعضى‌تان‬ ‫سينماگريد‪ ،‬نگاه می‌كنم‪ ،‬عيوب احتمالى را كه شايد وجود داشته باشد‪ ،‬شايد وجود نداشته‬ ‫باش�د؛ نمی‌بينم‪ .‬من مجموعة ش�ما؛ چه آخوندتان‪ ،‬چه غيرآخوندتان‪ ،‬چه زنتان‪ ،‬چه مردتان‬ ‫و چ�ه ج�وان و پيرتان را ـ‌پي�ر‪ ،‬الحمدهلل خيل�ى نداري�د‌ـ همان‌طور كه گفت�م جمعى از آن‬ ‫سيصدوسيزده نفر می‌بينم‪.‬‬

‫ش��ما حركت را على باب‌اهلل و متوك ً‬ ‫ال على‌اهلل و قاصداً لوجهه الكريم ادامه دهيد‪ ،‬تا ان‌ش��اءاهلل‬ ‫خداى‪ ‬متعال از ش��ما قبول كند؛ كه اگر قبول كرد‪ ،‬از همة اینها عظمتش بيشتر است‪ .‬غصه و‬ ‫درد آنجاست كه تالشى بكنيم‪ ،‬اما خدا آن را قبول نكند؛ به خاطر اينكه اخالص ما در آن كم‬

‫مخلص�� ًا‪ ،‬موقن�� ًا و متوک ً‬ ‫ال‬ ‫عل��ی‌اهلل راه بیافتید‪ ،‬خدای‬ ‫متع��ال ان‌ش��اءاهلل کمک‬ ‫خواهد کرد‪.‬‬


‫‪ n156‬دغدغههای فرهنگی‬

‫معن��ای کم��ک خ��دا این‬ ‫نیس��ت که یک سیلی هم‬ ‫به ما نخواهد خورد‪.‬‬

‫حرک��ت ش��ما بای��د برای‬ ‫قبول و رضای خدا باشد‪.‬‬

‫عقای��د م��ا باید ق��رص و‬ ‫محکم باشد و آن را با زبان‬ ‫مناسب بیان کنیم‪.‬‬

‫نوش��ته‌های برآم��ده از‬ ‫اخ�لاص‪ ،‬انس��ان را تکان‬ ‫می‌دهد‪.‬‬

‫اس��ت‪ .‬مخلص ًا‪ ،‬موقن ًا و متو ً‬ ‫كال على‌اهلل راه بيفتيد‪ ،‬خداى‪ ‬متعال ان‌ش��اءاهلل كمك خواهد كرد؛‬ ‫هم كمك مادى‪ ،‬و هم كمك غيرمادى‪.‬‬ ‫البته گاهى هم خدا كمك مادى نمی‌كند‪ .‬اين‌طور هم نيست كه ما فرض كنيم در همة حاالت‬ ‫خداى‪ ‬متعال موظف اس��ت كمك مادى كند؛ نه‪ ،‬طبيعت عالم هرچه هس��ت‪ ،‬نقش��ة الهى كار‬ ‫«الذين َ‬ ‫قال‬ ‫خودش را می‌كند‪ .‬زكرياى نبى را با ا ّره به دو نيم كردند‪ .‬من ذيل اين آية ش��ريفة‬ ‫َ‬ ‫الو ُ‬ ‫كيل‪.‬‬ ‫الناس اِن‬ ‫هم‬ ‫الناس قَد َج َمعوا ل َ ُكم ف َ‬ ‫َ‬ ‫ُ‬ ‫عم َ‬ ‫َاخشو ُهم فَزا َد ُهم ايمان ًا َو قالوا َحسبُنَا اهللُ َو ن ِ َ‬ ‫لَ ُ‬ ‫*‬ ‫سوء» سابق ًا روايتى ديدم كه اين «فانقلبوا بنعمة‬ ‫مسـس ُهم ٌ‬ ‫فَان َق َلبوا بِنعم ٍة ِمن اهلل ِ و فضلٍ لَم يَ َ‬ ‫من اهلل و فضل لم يمسس��هم س��وء» مربوط به همان‌‪‌‎‬هايى اس��ت كه در راه خدا كشته شدند‪.‬‬ ‫كش��ته شدن در راه خدا‪« ،‬سوء» نيست‪ .‬معناى «لم يمسسهم سوء» اين نيست كه يك سيلى‬ ‫هم به ما نخواهد خورد؛ چرا‪ ،‬س��يلى هم می‌خورد؛ باالتر از سيلى هم می‌خورد؛ منتها اين سوء‬ ‫نيست‪ .‬با معيار الهى كه نگاه كنيد‪« ،‬لم يمسسهم سوء»‪ ،‬اما با معيارهاى مادى بشرى كه نگاه‬ ‫كنيد‪ ،‬همه‌اش س��وء اس��ت‪ .‬خداى‪ ‬متعال با معيارهاى خودش حرف می‌زند؛ با معيار محدود ما‬ ‫مادى‌دل‌ها و مادى‌ذهن‌ها كه حرف نمی‌زند‪.‬‬ ‫به‌هرحال ان‌ش��اءاهلل خدا كمك می‌كند‪ .‬حركت ش��ما بايد براى قبول و رضاى خدا باش��د‪ .‬در‬ ‫يت ُعمرى فى َطلبِها ِم َ‬ ‫مناجات شعبانيه می‌خوانيم؛ «الهی ما ا َ ُظ ُّن َ‬ ‫نك»‪.‬‬ ‫حاج ٍة قد اَفنَ ُ‬ ‫ك تَ ُر ُّدنى فى َ‬ ‫آن چيزى كه ما عمر خود را براى آن فنا كرديم‪ ،‬چيس��ت؟ آن ان‌ش��اءاهلل كسب رضا و مغفرت‬ ‫الهى است؛ اصل كار اين است؛ اين بايد به دست بيايد‪.‬‬ ‫همة ما بايد «الريب فيه» باش��يم؛ عقايد ما بايد الريب فيه و قرص و محكم و اس��توار باش��د و‬ ‫آن را با زبان مناس��ب بيان كنيم؛ آن‌وقت خواهيم ديد كه «سحر با معجزه پهلو نزند‪ ،‬دل خوش‬ ‫دار»‪ **.‬ديگر غصه نخوريد؛ معجزه را به ميدان بياوريد؛ س��حر به خودى خود جمع خواهد شد و‬ ‫آن «عِصِ ّى و حِبالشان»*** را خواهد خورد و برد‪ .‬مهم اين است كه ما اين يد بيضا را از َجيبمان‬ ‫بيرون بياوريم و نش��ان بدهيم؛ مهم اين است كه ما اين عصاى موسوى را بيندازيم؛ اين همان‬ ‫ابتكار را الزم دارد‪.‬‬ ‫‪70/12/5‬‬ ‫آنجايى كه نوشته‌‌هاى شما حاكى از اخالص است‪ ،‬آن نقطه انسان را تكان می‌دهد‪ .‬هر چيزى‬ ‫ش��ما ارايه كنيد كه نش��ان‌گر اخالص باش��د‪ ،‬خيلى اهميت دارد؛ واِلاّ همه فداكارى می‌كنند؛‬ ‫ب��راى تعصب و خودنمايى هم ف��داكارى می‌كنند؛ خطر مرگ ه��م دارد‪ .‬مث ً‬ ‫ال خلبانى در يك‬ ‫* س��وره مبارکه آل‌عمران‪ /‬آیات ‪ 173‬و ‪« :174‬آن مؤمنانی که چون مردمی به آنها گفتند لش��کر بس��یاری علیه ش��ما مؤمنان فراهم شده از‬ ‫آنان در اندیش��ه و بر حذر باش��ید بر ایمانش��ان بیفزود و گفتند در مقابل همه دش��منان تنها خدا ما را کفایت است و نیکو یاوری است (‪.)173‬‬ ‫پس آن گروه از مؤمنان به نعمت و فضل خدا روی آوردند و بر آنان هیچ الم و رنجی پیش نیامد و پیرو رضای خدا ش��دند و خداوند صاحب‬ ‫فضل و رحمت بی منتهاست (‪»)174‬‬ ‫** حافظ‬ ‫*** عِصِ ّی جمع عصا و حبال جمع حبل (طناب) است‪.‬‬


‫ﺍﺳﺘﻨﺘﺎﺝ ‪157‬‬

‫ﻣﺎﻧﻮﺭ‪ ،‬ﺟﻠﻮﻯ ﭼﺸــﻢ ﻣﺮﺩﻡ ﭼﻨﺪ ﻣﻌﻠﻖ ﻣﻰﺯﻧﺪ ﻭ ﺻﺪﻯ‪ ،‬ﭘﻨﺠﺎﻩ ﻫﻢ ﻣﻤﻜﻦ ﺍﺳــﺖ ﺳــﻘﻮﻁ ﻛﻨﺪ‪ ،‬ﺍﻣﺎ‬ ‫ﺍﻭ ﺍﻳــﻦ ﺭﺍ ﺑــﺮﺍﻯ ﺧﻮﺩﻧﻤﺎﻳﻰ ﻗﺒﻮﻝ ﻣﻰﻛﻨﺪ‪ .‬ﺑﻪ ﺧﺎﻃﺮ ﺧﻮﺩﻧﻤﺎﻳﻰ‪ ،‬ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺭﺍ ﻫﻢ ﻣﻰﻛﻨﻨﺪ؛ ﻣﺜ ً‬ ‫ﻼ‬ ‫ﺑﻌﻀﻰ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺁﺗﺶ ﻣﻰﺯﻧﻨﺪ! ﺍﻳﻨﻬﺎ ﺍﺭﺯﺷــﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺁﻧﺠﺎﻳﻰ ﻛﻪ ﻛﺎﺭ ﺑﺎ ﺍﺧﻼﺹ ﻫﻤﺮﺍﻩ ﺍﺳــﺖ‪،‬‬ ‫ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﻓﻘﻂ ﺑﺮﺍﻯ ﺧﺎﻃﺮ ﺧﺪﺍ ﻭ ﺑﺮﺍﻯ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔﺔ ﺍﻟﻬﻰ ﻛﺎﺭﻯ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﺪ‪ ،‬ﺁﻥ ﺻﻔﺎ ﻭ‬ ‫ﺩﺭﺧﺸﻨﺪﮔﻰ ﺍﻳﻦ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺍﻳﻦ ﻧﻘﻄﻪﻫﺎ ﻭ ﺟﺎﺭﻯﻛﺮﺩﻥ ﺍﻳﻦ ﺭﻭﺣﻴﻪ ﺩﺭ ﻃﻮﻝ ﻭ ﺍﻣﺘﺪﺍﺩ‬ ‫ﺗﺎﺭﻳﺦ ﻣﺎ‪ ،‬ﺑﺎﻳﺪ ﺧﻴﻠﻰ ﺗﻼﺵ ﻛﺮﺩ‪ .‬ﺍﺯ ﺁﻥ ﻫﺸﺖ ﺳــﺎﻝ ﺟﻨﮓ ﺑﺎﻳﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪ 70/4/25.‬ﺩﺭﺳﺖ ﺍﺳﺖ‬ ‫ﺧﻮﻥ ﺩﻝ ﻭ ﺩﻟﻬﺮﻩ ﻭ ﻧﮕﺮﺍﻧﻰ ﺑﻮﺩ ﻭ ﺭﻭﺯﻯ ﻧﺒﻮﺩ ﻛﻪ ﺍﺯ ﺧﻮﺍﺏ ﺑﺮﺧﻴﺰﻳﻢ‬ ‫ﻛﻪ ﻫﺸﺖ ﺳﺎﻝ ﺩﺍﺋﻤ ًﺎ ﺟﻨﮓ ﻭ ِ‬ ‫ﺍﻫﻢ ﺁﻧﻬﺎ ﺟﻨﮓ ﺑﻮﺩ؛ ﻧﮕﺮﺍﻧﻰ ﻭ ﻏﺼﻪﺍﻯ ﻧﺪﺍﺷﺘﻪ‬ ‫ﻭ ﺩﺭ ﺑﺎﺏ ﻣﺴــﺎﺋﻞ ﺍﺳﺎﺳــﻰ ﻛﺸــﻮﺭ ﻛﻪ ﺩﺭ ﺭﺃﺱ ﻭ ّ‬

‫ﺑﺎﺷــﻴﻢ ﻭ ﺩﺭﺳــﺖ ﺍﺳﺖ ﻛﻪ ﺟﻨﮓ‪ ،‬ﻣﺸﻜﻼﺕ ﻭ ﻧﺎﺗﻮﺍﻧﻲﻫﺎﻯ ﺯﻳﺎﺩﻯ ﺭﺍ ﺑﺮ ﻣﺎ ﺗﺤﻤﻴﻞ ﻛﺮﺩ ﻛﻪ ﺷﺎﻳﺪ‬ ‫ﺟﺰﻭ ﻃﺒﻴﻌﺖ ﻣﺎ ﻧﺒﻮﺩ‪ .‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻛﺎﺭﻫﺎ ﺭﺍ ﺧﻴﻠﻰ ﻣﺠﻤﻮﻋﻪﻫﺎ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﻜﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﻭﻗﺘﻰ ﻋﺎﺭﺿﻪﺍﻯ‬ ‫ﻣﻰﺁﻳﺪ‪ ،‬ﺍﻣﻜﺎﻥ ﺁﻥ ﻛﺎﺭ ﻭ ﺣﺘﻰ ﻛﺎﺭﺍﻳﻴﺶ ﺭﺍ ﺍﺯ ﺁﻧﻬﺎ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ ﻭﺍﻗﻌﻴﺘﻰ ﺍﺳــﺖ ﻛﻪ ﻭﺟﻮﺩ ﺩﺍﺷــﺖ‬ ‫ﻭ ﺗﻠﺦ ﻭ ﺳــﺨﺖ ﻭ ﻫﻤﺮﺍﻩ ﺑﺎ ﺯﺟﺮ ﻭ ﻧﺎﺭﺍﺣﺘﻰ ﺑﻮﺩ؛ ﻟﻴﻜﻦ ﺑﻪ ﻣﻘﺘﻀﺎﻯ ﺍﻳﻨﻜﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﻣﺖ ﻭ ﻣﺤﺒﺖ‬ ‫ﻭ ﻣﻄﻠﻮﺏ ﻭ ﻫﺪﻓﻰ ﻛﻪ ﻣﻌﺸــﻮﻕ ﺍﻧﺴــﺎﻥ ﺍﺳﺖ ﻭ ﺍﻧﺴﺎﻥ ﺑﻪ ﺍﻭ ﻋﺎﺷــﻘﺎﻧﻪ ﺩﻝ ﺑﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﺑﻮﺩﻩ‪ ،‬ﻫﺮ‬ ‫ﺯﺣﻤﺘﻰ ﺑﻪ ﻳﻚ ﻣﻌﻨﺎ ﻟﺬﺗﻰ ﺍﺳﺖ‪.‬‬ ‫ﻭﻗﺘﻰ ﻣﻦ ﺑﻪ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﻫﺸﺖ ﺳــﺎﻟﻪ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻢ ﻭ ﺁﻥ ﺭﻧﺞﻫﺎ ﻭ ﺗﺠﺮﺑﻪﻫﺎ ﻭ ﺁﻥ ﺳــﺎﻋﺎﺕ ﺩﺷﻮﺍﺭ‬ ‫ﺭﺍ ﺑﻪ ﻳﺎﺩ ﻣﻰﺁﻭﺭﻡ‪ ،‬ﻫﻤﺎﻥ ﺣﺎﻟﺘﻰ ﺑﻪ ﻣﻦ ﺩﺳــﺖ ﻣﻰﺩﻫﺪ ﻛﻪ ﻭﻗﺘﻰ ﺑﻪ ﺩﻭﺭﺍﻥ ﻣﺒﺎﺭﺯﺓ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ‬ ‫ﻧﮕﺎﻩ ﻣﻰﻛﻨﻢ‪ ،‬ﻳﻌﻨﻰ ﺍﮔﺮﭼﻪ ﺧﺸﻨﻮﺩﻳﻢ ﻛﻪ ﻣﺒﺎﺭﺯﺍﺗﻰ ﻛﻪ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﻭ ﻋﻨﺎﺻﺮ ﻣﺒﺎﺭﺯ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﺤﻤﺪﺍﷲ‬ ‫ﺑﻪ ﻧﺘﻴﺠﺔ ﺑﻪ ﺍﻳﻦ ﺧﻮﺑﻰ ﺭﺳﻴﺪ‪ ،‬ﺍﻣﺎ ﻟﺬﺕ ﺩﻭﺭﺍﻥ ﻣﺒﺎﺭﺯﺓ ﺗﻮﺃﻡ ﺑﺎ ﻣﺤﻨﺖ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ‪ ،‬ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ‬ ‫ﺩﻳﮕﺮ ﻗﺎﺑﻞ ﻓﺮﺍﻣﻮﺵﻛﺮﺩﻥ ﻭ ﺗﻌﻮﻳﺾ ﺑﺎ ﭼﻴﺰ ﺩﻳﮕﺮ ﻧﻴﺴــﺖ‪ .‬ﺣﻘﻴﻘﺘ ًﺎ ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﺒﺎﺭﺯﻩ‪ ،‬ﺁﻥ ﺳﺨﺘﻲﻫﺎ‬ ‫ﻭ ﻣﺤﻨﺖﻫــﺎ ﻭ ﺩﻟﻬﺮﻩﻫﺎ ﻭ ﺍﺿﻄﺮﺍﺏﻫﺎ‪ ،‬ﺑﺎ ﺧﻮﺩﺵ ﻟﺬﺕ ﺧﺎﺻﻰ ﺭﺍ ﺑﻪ ﻫﻤﺮﺍﻩ ﺩﺍﺷــﺖ ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ‬ ‫ﺭﺍﺣﺖ ﻭ ﻋﺎﻓﻴﺖ ﻣﺘﺼ ّﻮﺭ ﻧﻴﺴﺖ‪ .‬ﺁﻥ ﻟﺬﺕ ﻣﻌﻨﻮﻯ‪ ،‬ﻧﺎﺷﻰ ﺍﺯ ﻣﺤﺒﺖ ﻭ ﻋﺸﻖ ﻭ ﺗﻼﺵ ﻋﺎﺷﻘﺎﻧﺔ ﻳﻚ‬ ‫ﺍﻧﺴﺎﻥ ﺑﻪ ﺳﻤﺖ ﻫﺪﻓﻰ ﺍﺳﺖ ﻛﻪ ﻣﺤﺒﻮﺏ ﻭ ﻣﻌﺸﻮﻕ ﺍﻭﺳﺖ‪.‬‬ ‫ﻋﻴﻦ ﺍﻳﻦ ﺍﺣﺴــﺎﺱ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﻫﻤﻴﻦ ﺩﻭﺭﺍﻥ ﻫﺸﺖ ﺳــﺎﻟﺔ ﺟﻨﮓ ﺩﺍﺭﻳﻢ‪ .‬ﺳﺎﻝ ﺷﺼﺖﻭﻫﻔﺖ‪ ،‬ﺑﻪ‬ ‫ﺩﻧﺒﺎﻝ ﺁﻥ ﺗﻬﺎﺟﻢ ﻧﺎﻣﺮﺩﺍﻧﻪﺍﻯ ﻛﻪ ﺭژﻳﻢ ﻋﺮﺍﻕ ﺑﻌﺪ ﺍﺯ ﭘﺬﻳﺮﺵ ﻗﻄﻌﻨﺎﻣﻪ ﻛﺮﺩ‪ ،‬ﺑﻪ ﻣﻨﻄﻘﺔ ﺟﻨﮕﻰ ﺭﻓﺘﻢ‬ ‫ﻭ ﺁﻥﺭﻭﺯﻫــﺎ ﺩﺭ ﺁﻧﺠــﺎ ﺑــﻮﺩﻡ ﻭ ﺍﺗﻔﺎﻗ ًﺎ ﻫﻤﻴﻦ ﺍﻣﺮﻭﺯ ﻗﺒﻞ ﺍﺯ ﺁﻣﺪﻥ ﺑﻪ ﺍﻳﻦ ﺟﻠﺴــﻪ‪ ،‬ﻓﻜﺮ ﺁﻥ ﺣﺎﻻﺕ ﻭ‬ ‫ﺳﺎﻋﺎﺕ ﻭ ﻟﺤﻈﺎﺕ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺁﻥ ﺭﻭﺯﻫﺎ ﻭ ﺳﺎﻋﺎﺕ ﺭﺍ ﻣﻰﻛﺮﺩﻡ ﻭ ﻣﻰﺩﻳﺪﻡ ﻛﻪ ﻭﺍﻗﻌ ًﺎ ﻗﺎﺑﻞ ﻣﻌﺎﻭﺿﻪ‬

‫ﺑﺎ ﻫﻴﭻﭼﻴﺰ ﺩﻳﮕﺮﻯ ﻧﻴﺴــﺖ‪ .‬ﻟﺤﻈﺎﺗﻰ ﻛﻪ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺧﺪﺍ ﻭ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺯﺣﻤﺘﻰ ﺭﺍ ﻣﺘﺤﻤﻞ ﻣﻰﺷﻮﺩ‬ ‫ﻭ ﺑــﺎﺭ ﺳــﻨﮕﻴﻨﻰ ﺭﺍ ﺑﺮ ﺩﻭﺵ ﻣﻰﮔﻴــﺮﺩ ﻭ ﺍﺿﻄﺮﺍﺏ ﻭ ﻣﺤﻨﺘﻰ ﺭﺍ ﺑﺮ ﺟﺎﻥ ﺧــﻮﺩﺵ ﻣﻰﭘﺬﻳﺮﺩ‪ ،‬ﻭﺍﻗﻌ ًﺎ‬ ‫ﻧﻤﻰﺷﻮﺩ ﺁﻥ ﺭﺍ ﺑﺎ ﭼﻴﺰ ﺩﻳﮕﺮ ﻣﻌﺎﻭﺿﻪ ﻛﺮﺩ‪.‬‬ ‫ﻣﺤﻨﺖ ﺟﻨﮓ ﺗﺤﻤﻴﻞ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺩﺭ ﻛﻨﺎﺭ ﺍﻳﻦ ﻣﺤﻨﺖ‪ ،‬ﺟﻮﺷﺶ ﻓﺪﺍﻛﺎﺭﻱﻫﺎ ﻭ ﺍﻳﺜﺎﺭﻫﺎ ﻭ ﺟﻠﻮﻩﻫﺎﻯ‬

‫ﺑﺮﺍﻯ ﺟﺎﺭﻯ ﻛــﺮﺩﻥ ﺭﻭﺣﻴﺔ‬ ‫ﺍﺧــﻼﺹ ﺍﺯ ﺩﻭﺭﺍﻥ ﻫﺸــﺖ‬ ‫ﺳﺎﻝ ﺟﻨﮓ ﺑﺎﻳﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪.‬‬

‫ﺩﺭ ﺭﺍﻩ ﻣﻌﺸﻮﻕ‪ ،‬ﻫﺮ ﺯﺣﻤﺘﻰ‬ ‫ﺑﻪ ﻳﻚ ﻣﻌﻨﺎ ﻟﺬﺗﻰ ﺍﺳﺖ‪.‬‬

‫ﻟــﺬﺕ ﺩﻭﺭﺍﻥ ﻣﺒﺎﺭﺯﺓ ﺗﻮﺃﻡ ﺑﺎ‬ ‫ﻣﺤﻨــﺖ ﺩﺭ ﺭﺍﻩ ﺧــﺪﺍ‪ ،‬ﻗﺎﺑﻞ‬ ‫ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻥ ﻧﻴﺴﺖ‪.‬‬


‫‪ 158‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻣﺤﻨﺖ ﺟﻨﮓ ﺩﺭ ﻛﻨﺎﺭ ﺍﻳﺜﺎﺭﻫﺎ‬ ‫ﭘﺸــﺘﻴﺒﺎﻧﻰ‬ ‫ﻭ ﺣﻀﻮﺭ ﻣﺮﺩﻡ ﻭ‬ ‫ِ‬ ‫ﻣﺜﻞ ﻛﻮ ِﻩ ﺍﻣﺎﻡ ﺑﻮﺩ‪.‬‬

‫ﺯﻳﺒــﺎﻯ ﺣﻀﻮﺭ ﺍﻧﻘﻼﺑﻰ ﻣﻠﺖ ﺩﺭ ﺻﺤﻨﻪﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻪ ﭼﺸــﻢ ﻣﻰﺧــﻮﺭﺩ ﻭ ﺭﻭﻯ ﻫﻤﺔ ﺍﻳﻨﻬﺎ‪ ،‬ﺑﻪ‬ ‫ﺧﻴﻤــﺔ ﻣﻨ ّﻮﺭ ﺣﻀﻮﺭ ﺍﻣﺎﻡ ﻭ ﻧﻈــﺮ ﻓﺮﺍﮔﻴﺮ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﻭ ﺍﺭﺍﺩﺓ ﻫﻤﻪﺟﺎ ﺣﺎﺿــﺮ ﺍﻭ ﻛﻪ ﻭﺍﻗﻌ ًﺎ ﻣﺜﻞ ﻛﻮﻩ‬ ‫ﭘﺸــﺖ ﺳــﺮ ﻣﺎ ﺑﻮﺩ؛ ﺩﻝﺧﻮﺵ ﻭ ﺩﻝﮔﺮﻡ ﺑﻮﺩﻳﻢ‪ .‬ﻫﻢ ﺯﺣﻤﺖ ﻣﻰﻛﺸــﻴﺪﻳﻢ‪ ،‬ﻫﻢ ﻣﺤﻨﺖ ﻋﻤﻮﻣﻰ ﺭﺍ‬ ‫ﺩﺭﻙ ﻣﻰﻛﺮﺩﻳﻢ‪ ،‬ﻫﻢ ﺍﺯ ﺍﺣﺴﺎﺳــﺎﺕ ﻭ ﺗﻼﺵﻫﺎ ﻭ ﻓﺪﺍﻛﺎﺭﻱﻫﺎﻯ ﻣﺮﺩﻡ ﺑﻪ ﻫﻴﺠﺎﻥ ﻣﻰﺁﻣﺪﻳﻢ ﻭ ﻫﻢ‬ ‫ﺩﺭ ﻳﻚ ﻓﻀﺎﻯ ﺁﻣﻴﺨﺘﻪ ﺑﻪ ﻣﻌﻨﻮﻳﺖ ﻭ ﻋﺮﻓﺎﻥ ﻭ ﺣﻤﺎﺳﻪ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻋﺰﻣﻰ ﻛﻪ ﺍﺯ ﻭﺟﻮﺩ ﻭ ﺣﻀﻮﺭ ﺍﻣﺎﻡ‬ ‫ﻧﺎﺷﻰ ﻣﻰﺷﺪ‪ ،‬ﺯﻧﺪﮔﻰ ﻣﻰﻛﺮﺩﻳﻢ‪ .‬ﺍﻳﻦ ﻭﺍﻗﻌ ًﺎ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺩﻳﮕﺮ ﻗﺎﺑﻞ ﺗﻜﺮﺍﺭ ﻭ ﺗﺠﺪﻳﺪ ﻧﻴﺴﺖ‪.‬‬

‫ﺧﻮﺷﺤﺎﻟﻰ ﺑﺮ ﺍﺛﺮ ﺍﻧﺠﺎﻡ ﺗﻜﻠﻴﻒ‬ ‫ﻋﻴﺐ ﻧﻴﺴﺖ‪ُ ،‬ﺣﺴﻦ ﺍﺳﺖ‪.‬‬

‫ﺧــﻂ ﺍﻧﻘــﻼﺏ ﺭﺍ ﺑــﺪﻭﻥ‬ ‫ﻫﻴﭻﮔﻮﻧــﻪ ﺳــﺎﻳﻴﺪﮔﻰ ﺩﺭ‬ ‫ﺍﻫــﺪﺍﻑ‪ ،‬ﺑﺎ ﻗﺎﻃﻌﻴﺖ ﻭ ﻗﻮﺕ‬ ‫ﺑﻪ ﺳــﻤﺖ ﺍﻫــﺪﺍﻑ ﺍﻧﻘﻼﺏ‬ ‫ﺍﺩﺍﻣﻪ ﺩﻫﻴﻢ‪.‬‬

‫ﺑﺎﻳﺴــﺘﻰ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺑﺮﺍﻯ‬ ‫ﺧﺪﻣﺖ ﺩﺭ ﻫــﺮ ﺟﺎ ﻭ ﺑﻪ ﻫﺮ‬ ‫ﮔﻮﻧﻪ ﺁﻣﺎﺩﻩ ﻛﻨﻴﻢ‪.‬‬

‫ﺑﻪ ﮔﺬﺷــﺘﻪ ﺑﺎ ﺍﻳﻦ ﭼﺸــﻢ ﺑﺎﻳﺪ ﻧﮕﺎﻩ ﺑﻜﻨﻴﻢ؛ ﻳﻌﻨﻰ ﺑﺎ ﭼﺸــﻢ ﺭﺿﺎﻳﺖ ﻭ ﻧﮕﺎﻩ ﺍﺯ ﺭﻭﻯ ﺍﺣﺴﺎﺱ ﺍﻧﺠﺎﻡ‬ ‫ﺗﻜﻠﻴﻒ ﻛﻪ ﻫﺮ ﻣﺆﻣﻨﻰ ﻭﻗﺘﻰ ﺗﻜﻠﻴﻔﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﺧﻮﺷﺤﺎﻝ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺧﻮﺷﺤﺎﻟﻰ ﻋﻴﺐ ﻧﻴﺴﺖ‪،‬‬ ‫ﺗﻜﺒﺮ ﻭ ﻋﺠﺐ ﻭ ﺍﻳﻦﻃﻮﺭ ﭼﻴﺰﻫﺎ‪ ،‬ﺑﻪ ﻫﻴﭻﻭﺟﻪ ﻣﺨﻠﻮﻁ ﻧﺸﻮﺩ‪.‬‬ ‫ﺑﻠﻜﻪ ﺣﺴﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺧﻮﺷﺤﺎﻟﻰ‪ ،‬ﺑﺎ ّ‬

‫ﺍﻳﻦ ﻳﻚ ﺍﺣﺴﺎﺱ ﺩﻳﮕﺮ ﺍﺳﺖ‪ .‬ﺍﻧﺴﺎﻥ ﻣﻰﮔﻮﻳﺪ؛ ﺍﻟﺤﻤﺪﷲ ﺗﻮﻓﻴﻖ ﭘﻴﺪﺍ ﻛﺮﺩﻡ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﺪﺕ ﺗﻜﻠﻴﻔﻢ‬ ‫ﺭﺍ ﺍﻧﺠــﺎﻡ ﺩﺍﺩﻡ‪ .‬ﻣــﺎ ﺑﺎﻳﺪ ﻳﺎﺩ ﺯﻳﺒﺎﻯ ﺁﻥ ﺭﻭﺯﻫﺎ ﺭﺍ ﻭﺍﻗﻌ ًﺎ ﺩﺭ ﺫﻫﻨﻤــﺎﻥ ﻧﮕﻪ ﺩﺍﺭﻳﻢ ﻭ ﺣﻔﻆ ﻛﻨﻴﻢ ﻭ ﺍﮔﺮ‬ ‫ﺑﺘﻮﺍﻧﻴﻢ‪ ،‬ﺑﺮ ﺭﻭﻯ ﻛﺎﻏﺬ ﺑﻴﺎﻭﺭﻳﻢ ﺗﺎ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﺑﻤﺎﻧﺪ‪.‬‬ ‫ﻣﺠﻤﻮﻋــﺔ ﻣﺎ ﺑﺎﻳﺪ ﺗﺼﻤﻴــﻢ ﺑﮕﻴﺮﺩ ﻛﻪ ﺧﻂ ﺍﻧﻘﻼﺏ ﺭﺍ ﺑﻪ ﻣﻌﻨﺎﻯ ﺣﻘﻴﻘــﻰ ﻛﻠﻤﻪ ﻭ ﺑﺪﻭﻥ ﻫﻴﭻﮔﻮﻧﻪ‬ ‫ﻛﻤﺒﻮﺩ ﻭ ﻛﺴﺮﻯ ﻭ ﭘﺬﻳﺮﺵ ﺳﺎﻳﻴﺪﮔﻰ ﺩﺭ ﮔﻮﺷﻪﺍﻯ ﺍﺯ ﺍﻳﻦ ﻫﺪﻑﻫﺎ‪ ،‬ﺑﺎ ﻗﺎﻃﻌﻴﺖ ﻭ ﻗﺪﺭﺕ ﺑﻪ ﺳﻤﺖ‬ ‫ﻫﺪﻑﻫﺎﻯ ﺍﻧﻘﻼﺏ ﺍﺩﺍﻣﻪ ﺩﻫﻴﻢ‪ .‬ﺻﺤﻨﻪ‪ ،‬ﺻﺤﻨﺔ ﻭﺳــﻴﻌﻰ ﺍﺳﺖ‪ .‬ﻫﻤﻪﺟﺎﻳﺶ ﻣﻰﺷﻮﺩ ﺣﻀﻮﺭ ﺩﺍﺷﺖ‬ ‫ﻭ ﺍﻳﻦ ﺍﺣﺴــﺎﺱ ﺭﺍ ﻛﺮﺩ؛ ﻫﺮ ﺟﺎ ﻛﻪ ﺑﺎﺷﻴﻢ‪ ،‬ﺑﺎﻳﺴﺘﻰ ﺗﺼﻤﻴﻢ ﺭﺍ ﺑﺮ ﺍﻳﻦ ﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ ﻛﻪ ﺑﺎ ﻫﻤﺎﻫﻨﮕﻰ‬ ‫ﻛﺎﻣﻞ ﻭ ﺑﺎ ﻳﺎﺩ ﺍﻣﺎﻡ‪ ،‬ﺑﻪ ﺳﻤﺖ ﻫﺪﻑﻫﺎ ﺣﺮﻛﺖ ﻛﻨﻴﻢ‪.‬‬ ‫‪68/5/18‬‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﺁﻳﻨﺪﻩ‪ ،‬ﺑﺎﻳﺴﺘﻰ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺑﺮﺍﻯ ﺧﺪﻣﺖ ﺩﺭ ﻫﺮ ﺟﺎ ﻭ ﺑﻪ ﻫﺮ ﮔﻮﻧﻪ ﺁﻣﺎﺩﻩ ﻛﻨﻴﻢ؛ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ‬ ‫ﻗﺒ ً‬ ‫ﻼ ﺩﺭ ﺟﺎﻳﻰ‪ ،‬ﺧﺪﻣﺖ ﺧﻮﺩ ﺭﺍ ﻧﺸــﺎﻥ ﻭ ﻣﺸــﺨﺺ ﻛﺮﺩﻩ ﺑﺎﺷــﻴﻢ‪ .‬ﺍﺯ ﺍﻭﻝ ﺍﻧﻘﻼﺏ‪ ،‬ﺧﻮﺩﻡ ﺍﻳﻦﮔﻮﻧﻪ‬ ‫ﺭﺣﻤﺔﺍﷲﻋﻠﻴﻪ‬ ‫ﺗﺸــﺮﻳﻒ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﻣﺎ ﺩﺭ ﺩﺍﻧﺸــﮕﺎﻩ‬ ‫ﺑــﻮﺩﻡ ﻭ ﺑﻨﺎﻳﻢ ﺑﺮ ﺍﻳﻦ ﺑﻮﺩ‪ .‬ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﻗﺮﺍﺭ ﺑﻮﺩ ﺍﻣﺎﻡ‬ ‫ﺗﻬﺮﺍﻥ ﺗﺤﺼﻦ ﺩﺍﺷــﺘﻴﻢ‪ ،‬ﺟﻤﻌﻰ ﺍﺯ ﺭﻓﻘﺎﻯ ﻧﺰﺩﻳﻜﻰ ﻛﻪ ﺑﺎ ﻫﻢ ﻛﺎﺭ ﻣﻰﻛﺮﺩﻳﻢ ﻭ ﻫﻤﻪﺷــﺎﻥ ﺩﺭ ﻃﻮﻝ‬ ‫ﻣﺪﺕ ﺍﻧﻘﻼﺏ‪ ،‬ﻧﺎﻡ ﻭ ﻧﺸــﺎﻥﻫﺎﻳﻰ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﻬﺎ ﻫﻢ ﺑﻪ ﺷــﻬﺎﺩﺕ ﺭﺳﻴﺪﻧﺪ‪ ،‬ﻣﺜﻞ ﺷﻬﻴﺪ‬ ‫ﺑﻬﺸــﺘﻰ‪ ،‬ﺷﻬﻴﺪ ﻣﻄﻬﺮﻯ‪ ،‬ﺷــﻬﻴﺪ ﺑﺎﻫﻨﺮ‪ ،‬ﻣﺮﺣﻮﻡ ﺭﺑﺎﻧﻰ ﺷﻴﺮﺍﺯﻯ‪ 111،‬ﻣﺮﺣﻮﻡ ﺭﺑﺎﻧﻰ ﺍَﻣﻠَﺸﻰ‪ 112‬ﺑﺎ ﻫﻢ‬ ‫ﻣﻰﻧﺸﺴــﺘﻴﻢ ﻭ ﺩﺭ ﻣﻮﺭﺩ ﻗﻀﺎﻳﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﻣﺸﻮﺭﺕ ﻣﻰﻛﺮﺩﻳﻢ‪ .‬ﮔﻔﺘﻴﻢ ﻛﻪ ﺍﻣﺎﻡ‪ ،‬ﺩﻭ‪ ،‬ﺳﻪ ﺭﻭﺯ ﺩﻳﮕﺮ‬ ‫ﻳﺎ ﻣﺜ ً‬ ‫ﻼ ﻓﺮﺩﺍ ﻭﺍﺭﺩ ﺗﻬﺮﺍﻥ ﻣﻰﺷﻮﻧﺪ ﻭ ﻣﺎ ﺁﻣﺎﺩﮔﻰ ﻻﺯﻡ ﺭﺍ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺑﻴﺎﻳﻴﻢ ﺳﺎﺯﻣﺎﻥﺩﻫﻰ ﻛﻨﻴﻢ ﻛﻪ ﻭﻗﺘﻰ‬ ‫ﺍﻳﺸــﺎﻥ ﺁﻣﺪﻧﺪ ﻭ ﻣﺮﺍﺟﻌﺎﺕ ﺯﻳﺎﺩ ﺷــﺪ ﻭ ﻛﺎﺭﻫﺎ ﺍﺯ ﻫﻤﻪ ﻃﺮﻑ ﺑﻪ ﺍﻳﻨﺠﺎ ﺍﺭﺟﺎﻉ ﮔﺮﺩﻳﺪ‪ ،‬ﻣﻌﻄﻞ ﻧﻤﺎﻧﻴﻢ‪.‬‬ ‫ﺻﺤﺒﺖ ﺩﻭﻟﺖ ﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﻧﺒﻮﺩ‪.‬‬ ‫ﻣﺎ ﻋﻀﻮ ﺷــﻮﺭﺍﻯ ﺍﻧﻘــﻼﺏ ﺑﻮﺩﻳﻢ ﻭ ﺑﻌﻀﻰ ﻫﻢ ﺩﺭ ﺁﻥﻭﻗﺖ‪ ،‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﻧﻤﻰﺩﺍﻧﺴــﺘﻨﺪ ﻭ ﺣﺘﻰ‬ ‫ﺑﻌﻀﻰ ﺍﺯ ﺭﻓﻘﺎ ﻣﺜﻞ ﻣﺮﺣﻮﻡ ﺭﺑﺎﻧﻰ ﺷــﻴﺮﺍﺯﻯ ﻳﺎ ﻣﺮﺣﻮﻡ ﺭﺑﺎﻧﻰ ﺍﻣﻠﺸــﻰ ﻧﻤﻰﺩﺍﻧﺴﺘﻨﺪ ﻛﻪ ﻣﺎ ﭼﻨﺪ ﻧﻔﺮ‪،‬‬ ‫ﻋﻀﻮ ﺷــﻮﺭﺍﻯ ﺍﻧﻘﻼﺏ ﻫﻢ ﻫﺴــﺘﻴﻢ‪ .‬ﻣﺎ ﺑﺎ ﻫﻢ ﻛﺎﺭ ﻣﻰﻛﺮﺩﻳﻢ ﻭ ﺻﺤﺒﺖ ﺩﻭﻟﺖ ﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﻧﺒﻮﺩ؛‬


‫استنتاج ‪159n‬‬

‫صحبت همان بيت امام بود كه وقتى ايش��ان وارد می‌ش��وند‪ ،‬مسؤوليت‌هايى پيش خواهد آمد‪.‬‬ ‫گفتيم بنش��ينيم براى اين موضوع‪ ،‬يك سازمان‌دهى بكنيم‪ .‬ساعتى را در عص ِر يك روز معين‬ ‫كرديم و رفتيم در اتاقى نشس��تيم‪ .‬صحبت از تقس��يم مس��ؤوليت‌ها ش��د و در آنجا گفتم كه‬ ‫مس��ؤوليت من اين باش��د كه چاى بدهم! همه تعجب كردند‪ .‬يعنى چه‪ ،‬چاى؟! گفتم بله‪ ،‬من‬ ‫چاى درست‌كردن را خوب بلدم‪ .‬با گفتن اين پيشنهاد‪ ،‬جلسه حالى پيدا كرد‪.‬‬ ‫اين روحية من بوده اس��ت‪ .‬البته آن حرفى كه در آنجا زدم‪ ،‬می‌دانس��تم كه كس��ى من را براى‬ ‫معين نخواهد كرد و نمی‌گذارند كه من در آنجا بنشينم و چاى بريزم‪ ،‬اما واقع ًا اگر‬ ‫چاى ريختن ّ‬ ‫كار به اينجا می‌رس��يد كه بگويند درس��ت‌كردن چاى به عهدة شماست‪ ،‬می‌رفتم عبايم را كنار‬ ‫می‌گذاشتم و آستين‌هايم را باال می‌زدم و چاى درست می‌كردم‪ .‬اين پيشنهاد‪ ،‬نه تنها براى اين‬ ‫بود كه چيزى گفته باشم؛ واقع ًا براى اين كار آماده بودم‪.‬‬ ‫من با اين روحيه وارد ش��دم و بارها به دوستانم می‌گفتم كه آن‌كسى نيستم كه اگر وارد اتاقى‬ ‫شدم‪ ،‬بگويم آن صندلى متعلق به من است و اگر خالى بود‪ ،‬بروم آنجا بنشينم و اگر خالى نبود‪،‬‬ ‫قه��ر كنم و بيرون ب��روم‪ .‬نه‌خير‪ ،‬من هيچ صندلى خاصى در هيچ اتاق��ى ندارم‪ .‬من وارد اتاق‬ ‫می‌ش��وم و هر جا خالى بود‪ ،‬همان‌جا می‌نشينم‪ .‬اگر مجموعه احساس كرد كه اينجا براى من‬ ‫كم اس��ت و روى صندلى ديگرى نش��اند‪ ،‬می‌نشينم و اگر همان كار را نيز مناسب دانست‪ ،‬آن‬ ‫را انجام می‌دهم‪ .‬گفتن اين مطالب ش��ايد چندان آسان نباشد و ممكن است حمل بر چيزهاى‬ ‫معين‬ ‫ديگر ش��ود‪ ،‬اما واقع ًا اعتقادم اين اس��ت كه براى انقالب بايد اين‌طورى باش��يم‪ .‬از پيش ّ‬ ‫نكنيم كه صندلى ما آنجاست و اگر ديديم آن صندلى را به ما دادند‪ ،‬خوشحال بشويم و برويم‬ ‫بنش��ينيم و بگوييم حقمان بود و اگر ديديم آن صندلى نش��د و يا گوشه‌اش ذ ّره‌اى ساييده بود‪،‬‬ ‫بگويي��م به ما ظلم ش��د و قب��ول نداريم و قهر كنيم و بيرون برويم‪ .‬م��ن از اول اين روحيه را‬ ‫نداشتم و سعى نكردم اين‌طورى باشم‪ .‬در مجموعة انقالب تكليف ما اين است‪.‬‬ ‫‪68/5/18‬‬ ‫در جبهه به يكى می‌گويند س��ر برانكارد را بگير و مجروحان را ببر؛ به يكى می‌گويند آرپى‌جى‬ ‫ب��زن؛ به يكى می‌گويند برو نگاه كن‪ ،‬هر وقت ديدى كس��ى می‌آيد‪ ،‬م��ا را خبر كن‪ .‬بنابراين‬ ‫هركس��ى كارى می‌كن��د‪ .‬چنانچ��ه هركدام اي��ن كار را نكردند‪ ،‬جبهه شكس��ت خواهد خورد‪.‬‬ ‫نمی‌شود ما بگوييم اين‌هم كار شد كه به دست ما داده‌اند؛ برو مجروحان را بردار حمل كن! در‬ ‫حقيقت‪ ،‬اهميت حمل مجروح در جاى خود‪ ،‬كمتر از زدن آرپى‌جى كه نيست‪.‬‬ ‫در جمهورى اس�لامى‪ ،‬هر جا كه قرار گرفته‌ايد‪ ،‬همان‌جا را مركز دنيا بدانيد و آگاه باش��يد كه‬ ‫همة كارها به ش��ما متوجه اس��ت‪ .‬چند ماه قبل از رحلت امام‌رضوان‌اهلل‌عليه مرتب از من می‌پرسيدند‬ ‫كه بعد از اتمام دورة رياس��ت جمهورى می‌خواهيد چه‌كار كنيد‪ .‬من خودم به مشاغل فرهنگى‬ ‫زي��اد عالق��ه دارم؛ فكر می‌كردم كه بعد از اتمام دورة رياس��ت جمهورى به گوش��ه‌اى بروم و‬

‫من هیچ صندلی خاصی در‬ ‫هیچ اتاقی ندارم‪.‬‬

‫در جمهوری اس�لامی‪ ،‬هر‬ ‫جا که قرار گرفته‌اید‪ ،‬همان‬ ‫جا را مرکز دنیا بدانید‪.‬‬


‫‪ 160‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻛﺎﺭ ﻓﺮﻫﻨﮕﻰ ﺑﻜﻨﻢ‪ .‬ﻭﻗﺘﻰ ﺍﺯ ﻣﻦ ﭼﻨﻴﻦ ﺳــﺆﺍﻟﻰ ﻛﺮﺩﻧﺪ‪ ،‬ﮔﻔﺘﻢ ﺍﮔﺮ ﺑﻌﺪ ﺍﺯ ﭘﺎﻳﺎﻥ ﺩﻭﺭﺓ ﺭﻳﺎﺳــﺖ‬ ‫ﺟﻤﻬــﻮﺭﻯ‪ ،‬ﺍﻣﺎﻡ ﺑﻪ ﻣﻦ ﺑﮕﻮﻳﻨﺪ ﻛﻪ ﺑﺮﻭﻡ ﺭﺋﻴﺲ ﻋﻘﻴﺪﺗﻰـ ﺳﻴﺎﺳــﻰ ﮔﺮﻭﻫﺎﻥ ژﺍﻧﺪﺍﺭﻣﺮﻯ ﺯﺍﺑﻞ‬ ‫ﺑﺸﻮﻡ‪ ،‬ﺣﺘﻰ ﺍﮔﺮ ﺑﻪ ﺟﺎﻯ ﮔﺮﻭﻫﺎﻥ‪ ،‬ﭘﺎﺳﮕﺎﻩ ﺑﻮﺩ؛ ﻣﻦ ﺩﺳﺖ ﺯﻥ ﻭ ﺑﭽﻪﺍﻡ ﺭﺍ ﻣﻰﮔﻴﺮﻡ ﻭ ﻣﻰﺭﻭﻡ‪.‬‬

‫ﭼﻪ ﺍﺷﻜﺎﻟﻰ ﺩﺍﺭﺩ ﻛﻪ ﺍﻧﺴﺎﻥ‬ ‫ﻣﺜﻞ ﻧﺮﺩﺑﺎﻥ ﺑﺸﻮﺩ؟‬

‫ﺍﻧﻘــﻼﺏ ﺑــﻪ ﻛﺎﺭ ﺁﺩﻡﻫﺎﻯ‬ ‫ﻛﺎﺭﺁﻣﺪ ﻭ ﺻﺎﺩﻕ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪.‬‬

‫ﻭﺍﷲ ﺍﻳــﻦ ﺭﺍ ﺭﺍﺳــﺖ ﻣﻰﮔﻔﺘﻢ ﻭ ﺍﺯ ﺗﻪ ﺩﻝ ﺑﻴــﺎﻥ ﻣﻰﻛﺮﺩﻡ؛ ﻳﻌﻨﻰ ﺑﺮﺍﻯ ﻣــﻦ ﺯﺍﺑﻞ ﻣﺮﻛﺰ ﺩﻧﻴﺎ‬ ‫ﻣﻰﺷــﺪ ﻭ ﻣﻦ ﺩﺭ ﺁﻧﺠﺎ ﻣﺸــﻐﻮﻝ ﻛﺎﺭ ﻋﻘﻴﺪﺗﻰـ ﺳﻴﺎﺳــﻰ ﻣﻰﺷــﺪﻡ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺑﺎﻳﺴﺘﻰ ﺑﺎ ﺍﻳﻦ‬ ‫ﺭﻭﺣﻴــﻪ ﻛﺎﺭ ﻭ ﺗﻼﺵ ﻛﺮﺩ ﻭ ﺯﺣﻤﺖ ﻛﺸــﻴﺪ؛ ﺩﺭ ﺍﻳﻦ ﺻــﻮﺭﺕ‪ ،‬ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺑﻪ ﻛﺎﺭﻣﺎﻥ ﺑﺮﻛﺖ‬ ‫ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪.‬‬ ‫‪70/12/5‬‬ ‫ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺧﻮﺩﺗﺎﻥ ﺭﺍ ﺁﻣﺎﺩﻩ ﻧﮕﻪﺩﺍﺭﻳﺪ ﺗﺎ ﺍﻧﻘﻼﺏ ﺑﻪ ﻫﺮ ﻃﺮﻳﻖ ﻛﻪ ﺍﻗﺘﻀﺎ ﻣﻰﻛﻨﺪ‪ ،‬ﺍﺯ ﺷﻤﺎ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﻳﺎﺩﮔﺎﺭﻯ ﺭﺍ ﺑﺎ ﻫﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ .‬ﻳﻚ ﻭﻗﺖ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻳﻚ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ ﻭ ﻋﺎﻗﻞ‬ ‫ﻭ ﺑﺎﺷــﻌﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﺜﻞ ﻧﺮﺩﺑﺎﻥ ﺑﺸــﻮﺩ ﻭ ﻳﻚ ﻧﻔﺮ ﭘﺎﻳﺶ ﺭﺍ ﺭﻭﻯ ﺩﻭﺵ ﺍﻭ ﺑﮕﺬﺍﺭﺩ ﺗﺎ ﺩﺳﺘﺶ‬ ‫ﺑﻪ ﺟﺎﻳﻰ ﺑﺮﺳــﺪ ﻛﻪ ﻛﺎﺭﻯ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ‪ .‬ﭼﻪ ﺍﺷــﻜﺎﻟﻰ ﺩﺍﺭﺩ؟ ﺍﮔﺮ ﻣﺼﻠﺤﺖ ﺍﻧﻘﻼﺏ ﻭ ﻛﺸــﻮﺭ ﺍﻗﺘﻀﺎ‬ ‫ﻣﻰﻛﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﻛﺎﺭﻯ ﻫﻢ ﻛﺮﺩ‪.‬‬ ‫ﺗﻮﺻﻴﻪﺍﻡ ﺑﻪ ﺷــﻤﺎ ﺑﺮﺍﺩﺭﺍﻥ ﻋﺰﻳﺰ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻫﺮ ﺟﺎ ﻫﺴــﺘﻴﺪ‪ ،‬ﻫﺮ ﻛﺎﺭﻯ ﻛﻪ ﺍﺣﺴﺎﺱ ﻣﻰﻛﻨﻴﺪ‬ ‫ﺍﻧﻘــﻼﺏ ﺑــﺪﺍﻥ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪ ،‬ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻴﺪ‪ .‬ﺍﻧﻘﻼﺏ ﺑــﻪ ﻛﺎﺭ ﺁﺩﻡﻫﺎﻯ ﻛﺎﺭﺁﻣﺪ ﻭ ﺻﺎﺩﻕ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪.‬‬ ‫ﺻﺪﻕ ﻭ ﺍﺧﻼﺹ‪ ،‬ﺷــﺮﻁ ﺍﻭﻝ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻣﺎ ﺩﺭ ﻛﺴﻰ ﺻﺪﻕ ﻭ ﺍﺧﻼﺹ ﻧﺒﻴﻨﻴﻢ‪ ،‬ﺧﻴﻠﻰ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ‬ ‫ﻛﻪ ﻛﺎﺭ ﺍﻭ ﻫﻢ ﺑﻪ ﺩﺭﺩ ﻧﺨﻮﺭﺩ ﻭ ﻳﺎ ﺩﺭ ﻣﻮﺍﻗﻌﻰ‪ ،‬ﻣﺸــﻜﻞ ﺩﺭﺳــﺖ ﻛﻨﺪ‪ .‬ﺍﻧﺴﺎﻧﻰ ﻛﻪ ﺻﺪﻕ ﻭ ﺍﺧﻼﺹ‬ ‫ﻧﺪﺍﺭﺩ‪ ،‬ﻭﻟﻰ ﻛﺎﺭﺍﻳﻰ ﺩﺍﺭﺩ‪ ،‬ﻣﺜﻞ ﻣﺎﺷﻴﻨﻰ ﻣﻰﻣﺎﻧﺪ ﻛﻪ ﺍﮔﺮ ﻣﺮﺍﻗﺒﺶ ﻧﺒﻮﺩﻧﺪ ﻭ ﻳﻚ ﭘﻴﭻ ﺁﻥ ﺍﺷﻜﺎﻝ ﭘﻴﺪﺍ‬ ‫ﻛﺮﺩ‪ ،‬ﮔﺎﻫﻰ ﻣﻰﺑﻴﻨﻴﺪ ﻛﻪ ﺿﺮﺑﻪﺍﻯ ﻫﻢ ﺑﻪ ﺁﺩﻡ ﻣﻰﺯﻧﺪ‪ .‬ﻛﺎﺭﺍﻳﻰ ﺍﻧﺴﺎﻧﻰ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻓﺮﺩﻯ‪،‬‬ ‫ﺍﺯ ﺭﻭﻯ ﺍﺧﻼﺹ ﻭ ﺻﺪﻕ ﻭ ّﻧﻴﺖ ﺻﺤﻴﺢ‪ ،‬ﻛﺎﺭﻯ ﺭﺍ ﻛﻪ ﺑﻪ ﻋﻬﺪﻩﺍﺵ ﺍﺳــﺖ‪ ،‬ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﺗﺎ ﺍﻧﺴــﺎﻥ‬ ‫ﺗﻠﻘﻰ ﺷﻮﺩ ﻭ ﻣﺎﺷﻴﻦ ﻧﺒﺎﺷﺪ‪.‬‬ ‫ﺍﻟﺴﻤﺎ ِء ﺗُﺆﺗﻰ‬ ‫ﺷﻤﺎ ﻣﻰﺗﻮﺍﻧﻴﺪ ﺁﻥ ﺷﺠﺮﺓ ﻃﻴﺒﻪ ﻭ ﻣﺒﺎﺭﻛﻪﺍﻯ ﺑﺎﺷﻴﺪ ﻛﻪ »ﺃﺻ ُﻠﻬﺎ ٌ‬ ‫ﺛﺎﺑﺖ ﻭ ﻓَﺮ ُﻋﻬﺎ ﻓﻲ ﱠ‬ ‫ِ‬ ‫ﺍ ُ ُﻛ َﻠﻬﺎ ُﻛ ﱠﻞ ﺣﻴﻦٍ‬ ‫ﺑﺎﺫﻥ َﺭﺑﱢﻬﺎ«* ﻣﻰﺷــﻮﺩ‪ .‬ﺍﻳﻦ ﺑﺎ ﺗﻮﻛﻞ ﺑﻪ ﺧﺪﺍ‪ ،‬ﺑﺎ ﺍﺳــﺘﻤﺪﺍﺩ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﺭ‪ ،‬ﺑﺎ ﺍﺧﻼﺹ‬ ‫ّﻧﻴﺖ ﻛﻪ ﺍﻟﺤﻤﺪﷲ ﺩﺭ ﺷــﻤﺎ ﻫﺴــﺖ‪ ،‬ﻭ ﺑﺎ ﻫﺮ ﭼﻪ ﻧﻮﺭﺍﻧﻰﺗﺮ ﻛﺮﺩﻥ ﺧﻮﺩ‪ ،‬ﺷــﺪﻧﻰ ﺍﺳــﺖ‪ .‬ﺑﺎﻻﺧﺮﻩ ﻣﺎ‬ ‫‪68/5/18‬‬

‫ﻣﺎ ﺑﺎﻳﺪ ﺧﻮﺩﻣــﺎﻥ ﺭﺍ ﻧﻮﺭﺍﻧﻰ‬ ‫ﻛﻨﻴﻢ‪.‬‬

‫ﺑﺎﻳــﺪ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﻧﻮﺭﺍﻧﻰ ﻛﻨﻴﻢ‪ .‬ﻣﺎ ﺩﺍﺋــﻢ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻧﻮﺭﺍﻧﻴﺖ ﺩﺍﺭﻳﻢ؛ ﻣﺜﻞ ﺍﻳﻦ ﻫﻮﺍﻯ ﺩﻭﺩﺁﻟﻮﺩ ﺗﻬﺮﺍﻥ‬ ‫ﻛﻪ ﺍﻧﺴــﺎﻥ ﻫﺮ ﻧﺼﻒ ﺭﻭﺯ ﻳﻚﺑﺎﺭ ﺑﺎﻳﺪ ﺣﺘﻤ ًﺎ ﺻﺎﺑﻮﻥ ﺑﻪ ﺩﺳــﺘﺶ ﺑﺰﻧﺪ ﻭﺍ ِّﻻ ﺧﻴﻠﻰ ﻛﺜﻴﻒ ﻣﻰﺷــﻮﺩ‪.‬‬ ‫ﻣﺎ ﻭﺍﻗﻌ ًﺎ ﻫﻤﻴﻦﻃﻮﺭﻳﻢ‪ .‬ﺍﺭﻭﺍﺡ ﻣﺎ ﻫﻤﻴﻦﻃﻮﺭﻯ ﺍﺳــﺖ‪ .‬ﺑﻪﺧﺼﻮﺹ ﺷــﻤﺎ‪ .‬ﺷﻤﺎ ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ‬ ‫ﺁﺑــﻰ ﻛﻪ ﻧﺎﭘﺎﻛﻰﻫــﺎ ﺭﺍ ﭘﺎﻙ‬ ‫ﻣﻰﻛﻨــﺪ‪ ،‬ﺧــﻮﺩﺵ ﻛﺜﻴــﻒ‬ ‫ﻣﻰﺷﻮﺩ ﻭ ﺑﻪ ﻋﺮﻭﺝ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪.‬‬

‫ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﻴﺪ‪ ،‬ﻟﺬﺍ ﺧﻮﺩﺗﺎﻥ ﺩﭼﺎﺭ ﻣﺸــﻜﻼﺗﻰ ﻣﻰﺷــﻮﻳﺪ‪ .‬ﻣﻮﻟﻮﻯ ﺩﺍﺳــﺘﺎﻧﻰ ﺩﺍﺭﺩ‪ ،‬ﺍﺟﻤﺎﻟﺶ ﺍﻳﻦ‬ ‫ﺍﺳﺖ‪ ،‬ﻣﻰﮔﻮﻳﺪ؛ ﺍﻳﻦ ﺁﺑﻰ ﻛﻪ ﺩﺭ ﺭﻭﺩﺧﺎﻧﻪﻫﺎ ﻭ ﺩﺭﻳﺎﻫﺎﺳﺖ‪ ،‬ﻫﻤﺔ ﻛﺜﺎﻓﺖﻫﺎ ﻭ ﻧﺎﭘﺎﻛﻲﻫﺎﻯ ﻣﺎ ﺭﺍ ﭘﺎﻙ‬ ‫* ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺍﺑﺮﺍﻫﻴﻢ‪ /‬ﺁﻳﺎﺕ ‪ 24‬ﻭ ‪» :25‬ﺍﻯ ﭘﻴﺎﻣﺒﺮ ﻧﺪﻳﺪﻯ ﻛﻪ ﭼﮕﻮﻧﻪ ﺧﺪﺍﻭﻧﺪ ﻛﻠﻤﻪ ﭘﺎﻙ ﺭﺍ ﺑﻪ ﺩﺭﺧﺘﻰ ﭘﺎﻙ ﻣﺜﻞ ﺯﺩﻩ ﻛﻪ ﺍﺻﻞ ﺁﻥ ﺑﺮﻗﺮﺍﺭ ﻭ ﺷﺎﺧﻪﺍﺵ‬ ‫ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﺳﺖ )‪ (24‬ﻭ ﺑﻪ ﺍﺫﻥ ﭘﺮﻭﺭﺩﮔﺎﺭﺵ ﻫﻤﻴﺸﻪ ﻣﻴﻮﻩﻫﺎﻯ ﻧﻴﻜﻮ ﻣﻰﺩﻫﺪ‪ ،‬ﻭ ﺧﺪﺍﻭﻧﺪ ﻣﺜﺎﻝﻫﺎ ﺭﺍ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﻣﻰﺯﻧﺪ ﺗﺎ ﻣﺘﺬﻛﺮ ﺷﻮﻧﺪ‪«(25) .‬‬


‫ﺍﺳﺘﻨﺘﺎﺝ ‪161‬‬

‫ﻣﻰﻛﻨﺪ‪ .‬ﺑﺸﺮ‪ ،‬ﻫﺮﭼﻪ ﻧﺎﭘﺎﻛﻰ ﻭ ﻛﺜﺎﻓﺖ ﻭ ﺯﺷﺘﻰ ﺩﺍﺭﺩ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺁﺏ ﺑﺮﻃﺮﻑ ﻣﻰﻛﻨﺪ ﻭ ﺍﺯ ﺁﻥ‪ ،‬ﺳﻼﻣﺖ‬ ‫ﻭ ﺯﻳﺒﺎﻳﻰ ﻭ ﻃﻬﺎﺭﺕ ﻣﻰﮔﻴﺮﺩ‪ .‬ﺍﻣﺎ ﺧﻮﺩ ﺍﻳﻦ ﺁﺏ ﻛﺜﻴﻒ ﻣﻰﺷــﻮﺩ ﻭ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻤﻴﺰ ﺷــﺪﻥ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ‬ ‫ﺗﻤﻴﺰ ﺷﺪﻥ‪ ،‬ﺑﺎ ﻋﺮﻭﺝ ﺍﻧﺠﺎﻡ ﻣﻰﮔﻴﺮﺩ‪ .‬ﻋﺮﻭﺝ ﻣﻰﻛﻨﺪ ﻭ ﺑﺎﺭﺍﻥ ﻣﻰﺷﻮﺩ ﻭ ﺗﻤﻴﺰ ﻣﻰﺷﻮﺩ ﻭ ﺑﺮﻣﻰﮔﺮﺩﺩ‪.‬‬ ‫ﺍﻳﻦ ﺣﺮﻛﺖ ﺩﺍﺋﻤﻰ ﻻﺯﻡ ﺍﺳــﺖ‪ .‬ﺍﮔﺮ ﻣﺎ ﺍﻳﻦ ﻋﺮﻭﺝ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ ،‬ﻧﻤﻰﺷﻮﺩ‪ .‬ﺍﻭ ﻣﻰﺧﻮﺍﻫﺪ ﺑﮕﻮﻳﺪ‬ ‫ﻛﺴــﺎﻧﻰ ﻛﻪ ﺍﻫﻞ ﻣﻌﺮﻓﺘﻨﺪ؛ ﻣﻌﻠﻢ ﺑﺸﺮﻧﺪ ﻭ ﺍﻧﺴــﺎﻥﻫﺎ ﺑﻪ ﺁﻧﻬﺎ ﻣﺮﺍﺟﻌﻪ ﻣﻰﻛﻨﻨﺪ؛ ﺑﺎﻳﺪ ﻣﻌﺮﺍﺟﻰ ﺑﺮﺍﻯ‬ ‫ﺧﻮﺩﺷــﺎﻥ ﺩﺭﺳــﺖ ﻛﻨﻨﺪ‪ .‬ﺑﺪﻭﻥ ﻣﻌﺮﺍﺝ ﻧﻤﻰﺷــﻮﺩ؛ ﻣﺎ ﻓﺎﺳﺪ ﻣﻰﺷﻮﻳﻢ‪ .‬ﺷــﻤﺎ ﺑﻪ ﺍﻳﻦ ﻣﻌﺮﺍﺝ ﺧﻴﻠﻰ‬ ‫ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﻳﺪ؛ ﭼﻮﻥ ﺷــﻤﺎ ﻣﺮﺩﻡ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻰﻛﻨﻴﺪ‪ .‬ﻣﻰﻧﻮﻳﺴﻴﺪ‪ ،‬ﻓﻜﺮ ﻣﻰﻛﻨﻴﺪ‪ ،‬ﺷﺒﻬﺎﺕ ﺭﺍ ﺑﻪ ﺫﻫﻦ‬ ‫ﻣﺠﺴــﻢ ﻣﻰﻛﻨﻴﺪ ﺑﺮﺍﻯ‬ ‫ﻣﻰﺁﻭﺭﻳﺪ‪ ،‬ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﺫﻫﻦﻫﺎ ﺑﺮﻃﺮﻑ ﻛﻨﻴﺪ‪ .‬ﺁﻥ ﻧﺎﺧﺎﻟﺼﻲﻫﺎ ﺭﺍ ّ‬ ‫ﺍﻳﻨﻜــﻪ ﺧﺎﻟﺼﻲﻫﺎ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﺑﮕﻮﻳﻴﺪ‪ .‬ﺧﻴﻠﻰ ﺯﺣﻤﺖ ﺑﺮ ﺩﻭﺵ ﺷﻤﺎﺳــﺖ‪ .‬ﻟﺬﺍ ﺷــﻤﺎ ﺑﻪ ﺍﻳﻦ ﻣﻌﺮﺍﺝ‬ ‫ﺍﺣﺘﻴــﺎﺝ ﺩﺍﺭﻳــﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﻣﻌﺮﺍﺝ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﻜﻨﻴﺪ‪ .‬ﺍﻳﻦ ﻣﻌﺮﺍﺝ ﻧﻤﺎﺯ ﺍﺳــﺖ‪ ،‬ﺫﻛﺮ ﺍﺳــﺖ‪ ،‬ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﺧﺪﺍﺳــﺖ‪ .‬ﺑﻪﺧﺼﻮﺹ‪ ،‬ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﮔﻨﺎﻩ ﺍﺳﺖ‪ .‬ﺑﻬﺘﺮﻳﻦ ﻣﺎﻳﺔ ﻧﻮﺭﺍﻧﻴﺖ‪ ،‬ﻫﻤﻴﻦ ﭘﺮﻫﻴﺰ ﺍﺳﺖ‪ .‬ﻫﻤﺔ ﺁﻥ‬ ‫ﻛﺎﺭﻫﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﻣﺜﻞ ﺩﺭﻣﺎﻥ ﻭ ﺩﺍﺭﻭ ﺧﻮﺭﺩﻥ ﺍﺳﺖ ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﮔﻨﺎﻩ‪ ،‬ﻣﺜﻞ ﭘﺮﻫﻴﺰ ﺍﺳﺖ‪ .‬ﻇﺎﻫﺮﺍً ﭘﺮﻫﻴﺰ‬ ‫ﺍﺛﺮﺵ ﮔﺎﻫﻰ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻭﺍﻯ ﻣﻘ ّﻮﻯ ﻭ ﻣﻌﺎﻟﺞ ﺍﺳﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺳﺮﻣﺎﺧﻮﺭﺩﮔﻰ ﻛﻪ ﺩﺍﺭﺩ‪ ،‬ﺍﮔﺮ ﭘﺮﻫﻴﺰ‬

‫ﻧﻜﻨﺪ‪ ،‬ﻫﺮﭼﻪ ﻫﻢ ﺩﻭﺍﻯ ﻣﻘﻮﻯ ﺑﺨﻮﺭﺩ‪ ،‬ﺷﺎﻳﺪ ﻣﺆﺛﺮ ﻧﺒﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺳــﺎﻝﻫﺎ‪ ،‬ﺩﺭ ﺯﻣﻴﻨﺔ ﻛﺎﺭﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﻨﺪﻩ ﻫﺮ ﺟﺎ ﻛﻪ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺩﻡ ﺩﺭ ﺁﻧﺠﺎ ﻳﻚ ﺟﻮﺷــﺶ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺳــﻌﻰ ﻛﺮﺩﻡ ﺩﺭ ﺣﺪ ّ‬ ‫ﺗﻤﻜﻦ ﻭ ﺍﺳــﺘﻄﺎﻋﺖ ﻓﻌﻠﻰ ﺧﻮﺩﻡ‪ ،‬ﺑﺎ ﺁﻧﻬﺎ ﺗﻤﺎﺱ ﺑﺮﻗﺮﺍﺭ‬ ‫ﻛﻨﻢ‪ .‬ﻫﺮ ﺟﺎ ﺍﺣﺴــﺎﺱ ﻛﺮﺩﻡ ﺍﻣﻴﺪﻯ ﻫﺴــﺖ‪ ،‬ﻓﻮﺭﺍً ﺳــﻌﻰ ﻛﺮﺩﻡ ﺍﺭﺗﺒﺎﻁ ﺑﺮﻗﺮﺍﺭ ﺷــﻮﺩ ﻭ ﺍﮔﺮ ﻣﻤﻜﻦ‬ ‫ﺍﺳــﺖ‪ ،‬ﻛﻤﻜﻰ ﺑﺸﻮﺩ‪ 71/4/14.‬ﺑﭽﻪﻣﺴﻠﻤﺎﻥﻫﺎﻯ ﻣﺎ ﺑﺴﻴﺎﺭ ﺑﺎ ﺍﺳﺘﻌﺪﺍﺩﻧﺪ‪ .‬ﻣﻦ ﻭﺍﻗﻌ ًﺎ ﻭﻗﺘﻰ ﺑﻪ ﺍﻳﻨﻬﺎ ﻧﮕﺎﻩ‬ ‫ﺗﻮﺍﻥ ﺭﺷــﺪ ﺑــﻪ ﺍﻳﻦ ﺑﭽﻪﻫﺎ ﺩﺍﺩﻩ ﻛﻪ ﺍﺯ ﺧﻴﻠﻰ ﺍﺯ‬ ‫ﻣﻰﻛﻨﻢ‪ ،‬ﻣﻰﺑﻴﻨﻢ ﺣﻘﻴﻘﺘ ًﺎ ﺭﻭﺣﻴﺔ ﺍﻧﻘﻼﺑﻰ‪ ،‬ﺁﻧﭽﻨﺎﻥ ِ‬ ‫ﻫﻨﺮﻣﻨﺪﻫﺎﻯ ﻗﺪﻳﻤﻰ ﻣﺎ ﺑﺎﻫﻨﺮﺗﺮ ﺷــﺪﻩﺍﻧﺪ‪ .‬ﺑﭽﻪﻣﺴــﻠﻤﺎﻥﻫﺎﻯ ﻣﺎ ﻭﻗﺘﻰ ﻭﺍﺭﺩ ﻣﻘﻮﻟﻪﺍﻯ ﻣﻰﺷﻮﻧﺪ‪ ،‬ﺑﻪ‬ ‫ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﺗﺸــﻮﻳﻖ ﻣﻰﺷــﻮﻧﺪ‪ ،‬ﺑﻪ ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﺑﺮﺍﻳﺸﺎﻥ ﺟﺎﻳﻰ ﺑﺎﺯ ﻫﺴﺖ‪ ،‬ﻣﻰﺑﻴﻨﻴﻢ ﺁﺛﺎﺭ‬

‫ﻛﺴــﺎﻧﻰ ﻛﻪ ﻣﻌﻠﻢ ﺑﺸﻮﻧﺪ ﻭ‬ ‫ﺍﻧﺴــﺎﻥﻫﺎ ﺑﻪ ﺁﻧﻬــﺎ ﻣﺮﺍﺟﻌﻪ‬ ‫ﻛﻨﻨﺪ‪ ،‬ﺑﺎﻳــﺪ ﻣﻌﺮﺍﺟﻰ ﺑﺮﺍﻯ‬ ‫ﺧﻮﺩﺷﺎﻥ ﺩﺭﺳﺖ ﻛﻨﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﻣﻌﺮﺍﺝ‪ ،‬ﻧﻤــﺎﺯ ﻭ ﺫﻛﺮ ﻭ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﺧــﺪﺍ ﻭ ﺍﺟﺘﻨﺎﺏ ﺍﺯ‬ ‫ﮔﻨﺎﻩ ﺍﺳﺖ‪.‬‬

‫‪71/4/14‬‬

‫ﺧﻮﺏ ﺍﺭﺍﺋﻪ ﻣﻰﺩﻫﻨﺪ‪ .‬ﻣﻌﻠﻮﻡ ﻣﻰﺷﻮﺩ ﺍﺳﺘﻌﺪﺍﺩ ﺩﺭ ﺍﻳﻨﻬﺎ ﺧﻴﻠﻰ ﺧﻮﺏ ﺍﺳﺖ‪ .‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﻓﺮﻫﻨﮓ ﺭﺳﻤﻰ‬ ‫ﻣﺎ‪ ،‬ﺑﻪ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻧﭙﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ؛ ﻣﺮﺍﻛﺰ ﺭﺳﻤﻰ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﻪ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻧﭙﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻨﻬﺎ ﻣﻈﻠﻮﻡ‬ ‫ﻭﺍﻗﻊ ﺷﺪﻩﺍﻧﺪ‪.‬‬ ‫ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﻣﻰﺗﻮﺍﻧﻴﺪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻛﺎﺭ ﻛﻨﻴﺪ ﻭ ﺍﺯ ﻫﻮ ﻭ ﺟﻨﺠﺎﻝﻫﺎ ﻧﺘﺮﺳﻴﺪ‪ .‬ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﻪ ﺷﻤﺎ ﺑﮕﻮﻳﻨﺪ‬ ‫ﻣﺘﺤﺠﺮﻳﺪ ﻭ ﻧﻤﻰﻓﻬﻤﻴﺪ‪ ،‬ﺍﺻ ً‬ ‫ﻣﺮﺗﺠﻌﻴﺪ‪ ،‬ﺍﺻ ً‬ ‫ﻼ ﻣﻼﺣﻈﻪ ﻧﻜﻨﻴﺪ‪ .‬ﺧﻮﺩﺷﺎﻥ‬ ‫ﻼ ﻧﺘﺮﺳﻴﺪ‪ .‬ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﮕﻮﻳﻨﺪ‬ ‫ّ‬ ‫ﻣﺘﺤﺠﺮ‪ ،‬ﺧﻮﺩﺷﺎﻥ ﻣﻠﺘﻔﺖ ﻧﻴﺴﺘﻨﺪ ﻛﻪ ﺣﺮﻑ ﭼﻪ ﻛﺴﻰ ﺭﺍ‬ ‫ﻣﺘﺤﺠﺮﻧﺪ‪ .‬ﺁﻧﻬﺎﻳﻰ ﻛﻪ ﺑﻪ ﺷﻤﺎ ﻣﻰﮔﻮﻳﻨﺪ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﻰﮔﻮﻳﻨﺪ ﻭ ﺍﺯ ﺩﻫﺎﻥ ﭼﻪ ﻛﺴــﻰ ﺣﺮﻑ ﻣﻰﺯﻧﻨﺪ‪ .‬ﺍﻳﻦ ﺣﺮﻑ ﺍﺯ ﺯﺑﺎﻥ ﻣﺘﻮﻟﻴﺎﻥ ﻓﺮﻫﻨﮓ ﻣﺴﻠﻂ ﺟﻬﺎﻥ‬ ‫ﻣﺘﺤﺠﺮﻧﺪ‪ .‬ﺑﺮﺍﻳﺸﺎﻥ ﻫﺮ ﭼﻴﺰ ﻛﻪ‬ ‫ﻣﺘﺤﺠﺮﻧﺪ‪ .‬ﻏﺮﺑﻲﻫﺎ‬ ‫ﺍﺳــﺖ؛ ﻳﻌﻨﻰ ﻓﺮﻫﻨﮓ ﻏﺮﺏ‪ .‬ﺁﻧﻬﺎ ﺧﻮﺩﺷــﺎﻥ‬ ‫ّ‬ ‫ّ‬ ‫ﻣﺨﺎﻟﻒ ﺣﺮﻑ ﺧﻮﺩﺷــﺎﻥ ﺑﺎﺷﺪ‪ ،‬ﻏﻴﺮﻗﺎﺑﻞ ﺗﺤﻤﻞ ﺍﺳﺖ‪ .‬ﻣﺎ ﻫﻤﺔ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺍﺯ ﭘﺪﻳﺪﻩﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺑﭽﻪ ﻣﺴﻠﻤﺎﻥﻫﺎﻯ ﻣﺎ ﺑﺴﻴﺎﺭ‬ ‫ﺑﺎ ﺍﺳــﺘﻌﺪﺍﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﺩﺭ ﻣﺮﺍﻛﺰ‬ ‫ﺭﺳــﻤﻰ ﻣــﺎ ﻣﻈﻠــﻮﻡ ﻭﺍﻗﻊ‬ ‫ﺷﺪﻩﺍﻧﺪ‪.‬‬

‫ﺍﺯ ﺗﻬﻤﺖﻫــﺎ ﻭ ﺍﻫﺎﻧﺖﻫــﺎ‬ ‫ﻧﺘﺮﺳﻴﺪ‪.‬‬


‫‪ 162‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻭﺟﻮﺩ ﻳﻚ ﺳــﺎﺯﻣﺎﻥﺩﻫﻰ ﻭ‬ ‫ﺩﺍﺷﺘﻦ ﻳﻚ ﺍﺩﺑﻴﺎﺕ ﻗﻮﻯ ﺑﻪ‬ ‫ﻳﻚ ّ‬ ‫ﺗﺸﻜﻞ ﻛﻤﻚ ﻣﻰﻛﻨﺪ ﺗﺎ‬ ‫ﻛﺎﺭﻫﺎﻯ ﻣﻬﻤﻰ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪.‬‬

‫ﺣﺴﻰ ﻳﻚ ﻋﺎﺭﻑ‬ ‫ﺣﺮﻑ ّ‬

‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺑﺎ ﺳــﻌﺔ ﺻﺪﺭ ﺗﺤﻤﻞ ﻣﻰﻛﻨﻴﻢ‪ .‬ﺑﻴﺶ ﺍﺯ ﺍﻧﺪﺍﺯﺓ ﻻﺯﻡ ﺗﺤﻤﻞ ﻣﻰﻛﻨﻴﻢ‪ .‬ﺁﻧﻬﺎ ﻫﺴــﺘﻨﺪ ﻛﻪ‬ ‫ﺗﺤﻤــﻞ ﻧﻤﻰﻛﻨﻨﺪ ﻭ ﺣﺎﺿﺮ ﻧﻴﺴــﺘﻨﺪ ﻓﺮﻫﻨﮕﻰ ﻏﻴﺮ ﻓﺮﻫﻨﮓ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺗﺤﻤﻞ ﻛﻨﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﺯ‬ ‫ﺍﻳﻦ ﺗﻬﻤﺖﻫﺎ ﻭ ﺍﻫﺎﻧﺖﻫﺎ ﻧﺘﺮﺳــﻴﺪ‪ .‬ﺷﻤﺎ ﺭﻭﺷﻨﻔﻜﺮﻳﺪ؛ ﺷﻤﺎ ﺭﻭﺷــﻦﺑﻴﻨﻴﺪ؛ ﺷﻤﺎ ﺩﻝﺳﻮﺯﻳﺪ؛ ﺷﻤﺎ ﺁﻥ‬ ‫ـﺑﻪﺍﺻﻄﻼﺡـ ﺑﻨﺎﻯ ﻧﻮ ﻫﺴــﺘﻴﺪ‪ .‬ﻧﻬﺎﻝ ﻧﻮﻳﻰ ﻛﻪ ﺍﻣﻴﺪ ﺑﻪ ﺁﻥ ﻫﺴــﺖ‪ ،‬ﺷﻤﺎﻳﻴﺪ‪ .‬ﺍﻥﺷﺎءﺍﷲ ﺩﻧﺒﺎﻝ ﻛﺎﺭ‬ ‫ﻓﺮﻫﻨﮕــﻰ ﺻﺤﻴﺢ ﻭ ﺍﻧﻘﻼﺑﻰ ﻭ ﺩﺭﺳــﺖ ﺑﺮﻭﻳﺪ ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﻣﺤﻴــﻂ ﻛﺎﺭ ﺧﻮﺩﺗﺎﻥ ﺗﺄﻣﻴﻦ ﻛﻨﻴﺪ‪ .‬ﺗﻮﻗﻊ‬ ‫ﺑﻴﺸﺘﺮﻯ ﻫﻢ ﻧﺪﺍﺭﻳﻢ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﻣﺤﺪﻭﺩﺓ ﻛﺎﺭ ﺧﻮﺩﺗﺎﻥ ﻭ ﺁﻥ ﻣﻘﺪﺍﺭﻯ ﻛﻪ ﻣﺴﺆﻭﻟﻴﺖ ﺷﻤﺎﺳﺖ‪.‬‬ ‫‪71/5/5‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻦ‪ ،‬ﺩﻳﺮﭘﺎﻳﻰ ﺣﺰﺏ ﺗﻮﺩﻩ ﺩﺭ ﻛﺸــﻮﺭ ﻣﺎ ﻭ ﮔﺴــﺘﺮﺵ ﺗﺸﻜﻴﻼﺗﺶ ﻛﻪ ﺧﻴﻠﻰ ﻭﺳﻴﻊ ﻭ ﺑﺪﻭﻥ‬ ‫ﺳــﺮ ﻭ ﺻﺪﺍ ﺑﻮﺩ‪ ،‬ﺩﻭ ﻋﺎﻣﻞ ﺩﺍﺷــﺖ؛ ﻳﻜﻰ ﻫﻤﺎﻥ ﻣﻮﺿﻮﻉ ﺳﺎﺯﻣﺎﻥﺩﻫﻰ ﺑﻮﺩ ﻛﻪ ﺍﻳﻨﻬﺎ ﺑﺮﺍﻯ ﺁﻥ ﻳﻚ‬ ‫ﺍﺳــﺘﺎﻧﺪﺍﺭﺩ ﺟﻬﺎﻧﻰ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺁﻥ ﺳﺎﺯﻣﺎﻥﺩﻫﻰ ﺍﺯ ﭘﻴﺶ ﺁﻣﺎﺩﻩ ﺷﺪﻩ ﺩﺭ ﺧﺎﺭﺝ‪ ،‬ﺑﺪﻭﻥ ﻫﻴﭻ ﺯﺣﻤﺘﻰ‪ ،‬ﺑﻪ‬ ‫ﻫﻤﻪﺟﺎ ﺩﺍﺩﻩ ﻭ ﭘﻴﺎﺩﻩ ﻣﻰﺷﺪ‪ .‬ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ‪ ،‬ﺍﻳﻨﻬﺎ ﺍﺯ ﺳﺎﻝﻫﺎﻯ ﺩﻭﺭﺍﻥ ﺍﺧﺘﻨﺎﻕ ﺭﺿﺎﺧﺎﻥ‪ ،‬ﺍﺩﺑﻴﺎﺕ ﻗﻮﻯ‬ ‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﺷﻤﺎ ﺩﻳﺪﻳﺪ ﺑﻌﺪ ﺍﺯ ﺍﻧﻘﻼﺏ‪ ،‬ﺑﻼﻓﺎﺻﻠﻪ ﺍﻳﻨﻬﺎ »ﻛﺎﻧﻮﻥ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ«‪ 113‬ﺭﺍ ﺭﻭﺑﻪﺭﺍﻩ ﻛﺮﺩﻧﺪ ﻭ ﺍﮔﺮ‬ ‫ﺍﻳﻦ ﻛﺎﻧﻮﻥ ﻧﻮﻳﺴــﻨﺪﮔﺎﻥ ﻧﺒﻮﺩ‪ ،‬ﺍﻳﻨﻬﺎ ﺗﻮﻓﻴﻘﺎﺕ ﭼﻨﻴﻨﻰ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺻﺪﻫﺎ ﻛﺘﺎﺏ ﭼﺎپ ﻛﺮﺩﻧﺪ ﻭ ﻫﺰﺍﺭﻫﺎ‬ ‫ﺟﺰﻭﻩ ﻭ ﻧﻮﺷﺘﻪ ﻭ ﺗﺤﻠﻴﻞ ﺩﺭ ﺟﺎﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻣﻨﺘﺸﺮ ﻛﺮﺩﻧﺪ‪ .‬ﻣﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﺭ ﻫﻤﺎﻥ ﻓﺎﺻﻠﺔ ﻛﻮﺗﺎﻩ ﺩﻭ‪،‬‬ ‫ﺳﻪ ﺳــﺎﻝ ﺍﻭﻝ ﺍﻧﻘﻼﺏ ﺩﻳﺪﻳﻢ‪ .‬ﺍﻳﻦ ﺍﺯ ﻧﻈﺮ ﻛﺴــﺎﻧﻰ ﻛﻪ ﺑﺨﻮﺍﻫﻨــﺪ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ ﻳﺎ ﺑﺮﺍﻯ‬ ‫ﻛﺴــﺎﻧﻰ ﻛﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺗﺤﻠﻴﻞ ﺑﺪﻫﻨﺪ‪ ،‬ﺳﺮﻣﺎﻳﺔ ﻋﻈﻴﻤﻰ ﺍﺳــﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺣﺰﺏ ﺗﻮﺩﻩ‪ ،‬ﺣﺰﺏ ﺑﺎﻃﻠﻰ ﺑﻮﺩ‪.‬‬ ‫ﻫﻢ ﺍﻳﺪﺋﻮﻟﻮژﻯﺍﺵ ﺑﺎﻃﻞ ﺑﻮﺩ‪ ،‬ﻫﻢ ﺁﺩﻡﻫﺎﻳﺶ ﺁﺩﻡﻫﺎﻯ ﻓﺎﺳﺪ ﻭ ﺑﺪﻯ ﺑﻮﺩﻧﺪ ﻭ ﻫﻢ ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻨﻬﺎﻳﻰ‬ ‫ﻛﻪ ﺳﺮ ﻛﺎﺭ ﺑﻮﺩﻧﺪ ﻭ ﻣﺎ ﺍﺯ ﻧﺰﺩﻳﻚ ﻣﻰﺷﻨﺎﺧﺘﻴﻢ‪ ،‬ﺁﺩﻡﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺑﻰﺭﺑﻄﻰ ﺑﻮﺩﻧﺪ‪ .‬ﻟﻜﻦ ﺍﻳﻦ ﻣﺮﻛﺰ ّﻳﺖ‬

‫ﺑﻪ ﺁﻧﻬﺎ ﻛﻤﻚ ﻣﻰﻛﺮﺩ ﻛﻪ ﻛﺎﺭﻫﺎﻯ ﻣﻬﻤﻰ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺧﻴﻠﻰ ﺟﺴﺎﺭﺕ ﺍﺳﺖ ﺑﻪ ﺧﻮﺍﻫﺮﺍﻥ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﻛﻪ ﺑﺨﻮﺍﻫﻢ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺁﻥ ﻣﺠﻤﻮﻋﻪ ﺗﺸﺒﻴﻪ ﻛﻨﻢ‪.‬‬ ‫ﺷــﻤﺎ ﻛﺠﺎ‪ ،‬ﺁﻧﻬﺎ ﻛﺠﺎ! ﺷﻤﺎ ﻭﺍﻗﻌ ًﺎ ﻳﻚ ﭘﺎﺭﭼﻪ ﻧﻮﺭﻳﺪ‪ .‬ﺣﻘﻴﻘﺘ ًﺎ ﻋﺮﺽ ﻣﻰﻛﻨﻢ؛ ﺷﻤﺎ ﻳﻚ ﭘﺎﺭﭼﻪ ﺻﻔﺎ ﻭ‬ ‫ﻣﻌﻨﻮﻳﺘﻴﺪ‪ .‬ﺁﻧﻬﺎ ﻳﻚ ﭘﺎﺭﭼﻪ ﻇﻠﻤﺖ ﺑﻮﺩﻧﺪ‪ .‬ﻣﻦ ﺍﺯ ﻧﺰﺩﻳﻚ‪ ،‬ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩﻡ‪ .‬ﻭﺍﻗﻌ ًﺎ ﻇﻠﻤﺎﺕ‬

‫ﺑﻮﺩﻧﺪ‪ .‬ﻳﻌﻨﻰ ﻳﻚ ﻧﻘﻄﺔ ﻧﻮﺭ ﺩﺭ ﻭﺟﻮﺩﺷــﺎﻥ ﻧﺒﻮﺩ‪ .‬ﻇﻠﻤــﺎﺕ ﻣﺤﺾ! »ﻇﻠﻤﺎﺕ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ«‬ ‫ﺷــﻤﺎ ﺍﻟﺤﻤﺪﷲ ﻧﻮ ٌﺭﻋﻠﻰﻧﻮﺭﻳﺪ‪ .‬ﻣﻦ ﻧﻮﺭﺍﻧﻴﺖ ﺭﺍ ﺩﺭ ﺷــﻤﺎ ﺍﺣﺴﺎﺱ ﻣﻰﻛﻨﻢ؛ ﻋﺎﺭﻓﻰ‪ ،‬ﺣﺮﻓﻰ ﻣﻰﺯﺩ ﻛﻪ‬ ‫ﺁﻥ ﺣﺮﻑ ﭼﻨﺪﺍﻥ ﺑﺮﺍﻳﻢ ﻣﺤﻘﻖ ﻧﻴﺴــﺖ‪ ،‬ﺍﻣﺎ ﺣﺮﻑ ﺷــﻴﺮﻳﻨﻰ ﺍﺳــﺖ‪ .‬ﻣﻰﮔﻔﺖ ﺑﻌﻀﻰ ﺍﺯ ﺍﻳﻦ ﻛﻔﺎﺭ‬ ‫ﻛﻪ ﻣﻰﻣﻴﺮﻧﺪ‪ ،‬ﺑﻪ ﻗﻴﺎﻣﺖ ﻧﻤﻰﺭﺳــﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺑﻴﻦ ﺭﺍﻩ‪ ،‬ﺑﻪﻛﻠﻰ ﻭﺟﻮﺩﺷــﺎﻥ ﻣﺘﻼﺷﻰ ﻣﻰﺷﻮﺩ ﻭ ﺧﺪﺍﻯ‬ ‫ﻣﺘﻌــﺎﻝ‪ ،‬ﺫﺭﺍﺕ ﺧﻮﺑﻰ ﺭﺍ ﻛﻪ ﺩﺍﺭﻧﺪ‪ ،‬ﺟﺬﺏ ﺍﺭﻭﺍﺡ ﻣﺆﻣﻨﻴــﻦ ﻣﻰﻛﻨﺪ! ﺍﻳﻦ ﻳﻚ ﺗﺌﻮﺭﻯ ﻏﻴﺮﻗﺎﺑﻞ ﺍﺛﺒﺎﺕ‬

‫ﺟﺮﻳﺎﻥ ﻓﺮﻫﻨﮕﻰ ﻛﺸــﻮﺭ ﺩﺭ‬ ‫ﺣﺎﻝ ﺭﺷﺪ ﺍﺳﺖ‪.‬‬

‫ﺍﺳﺖ ﻭ ﺑﻨﺪﻩ ﻫﻢ ﺑﺎﻭﺭ ﻧﻜﺮﺩﻩﺍﻡ‪ .‬ﺍﻣﺎ ﺣﺮﻑ ﻗﺸﻨﮕﻰ ﺍﺳﺖ‪ .‬ﺫﺭﺍﺕ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﺓ ﺍﻳﻨﻬﺎ ﺭﺍ ﺟﺬﺏ ﻋﻨﺎﺻﺮ‬ ‫ﻣﺆﻣــﻦ ﻛﻨﻴﺪ؛ ﺑﻘﻴﻪﺍﺵ ﺭﺍ ﻫﻢ ﻭﻝ ﻛﻨﻴﺪ ﺗﻮﻯ ﺑﺮﻫﻮﺕ ﺧﺪﺍ‪ ،‬ﺑﺮﻭﺩ ﮔﻢ ﺷــﻮﺩ‪ .‬ﻣﻰﺧﻮﺍﻫﻴﻢ ﭼﻪ ﻛﺎﺭﺵ‬ ‫ﻛﻨﻴــﻢ‪ .‬ﺍﻳﻨﻬــﺎ ﺭﺍ ﺑﺰﺭگ ﻛﻨﻴﻢ ﻛﻪ ﺍﻧﻘﻼﺏ ﻭ ﺍﺳــﻼﻡ ﻭ ﺍﻓﻜﺎﺭ ﺻﺤﻴﺢ ﻭ ﺻﺎﺣﺐﻓﻜﺮﻫﺎﻯ ﺍﺳــﻼﻣﻰ‪،‬‬ ‫ﺷﺮﺷــﺎﻥ ﺑﻤﺎﻧﻨﺪ‪ .‬ﭘﺲ ﮔﺎﻫﻰ ﺗﻌﺎﻣﻞ ﺻﺤﻴﺢ‪ ،‬ﻳﻌﻨﻰ ﺍﻓﺸــﺎﮔﺮﻯ‪ ،‬ﻳﻌﻨﻰ ﺑﺖﺷــﻜﻨﻰ؛ ﺑﻌﻀﻰ ﺭﺍ‬ ‫ﺗﻮﻯ ّ‬


‫ﺍﺳﺘﻨﺘﺎﺝ ‪163‬‬

‫ﻧﺰﺩﻳﻚﻛﺮﺩﻥ‪ ،‬ﺑﻌﻀﻰ ﺭﺍ ﻛﻪ ﻧﺰﺩﻳﻜﻨﺪ‪ ،‬ﻧﺰﺩﻳﻚﺗﺮ ﻛﺮﺩﻥ‪.‬‬ ‫ﻣﻦ ﻣﻄﻤﺌﻨﻢ ﻛﻪ ﺟﺮﻳﺎﻥ ﻓﺮﻫﻨﮕﻰ ﻛﺸــﻮﺭ ﺑﺎ ﻫﻤﺔ ﺍﻳﻦ ﻧﺎﺳــﺎﺯﮔﺎﺭﻱﻫﺎﻳﻰ ﻛﻪ ﻣﻰﺷﻮﺩ‪ ،‬ﺍﺯ ﻻﺑﻪﻻﻯ‬ ‫ﺍﻳﻦ ﭘﻴﭻ ﻭ ﺧﻢﻫﺎﻯ ﺳــﺨﺖ ﻋﺒﻮﺭ ﻭ ﺭﺷــﺪ ﻣﻰﻛﻨﺪ »ﺍﻧّﻚ ﻛﺎ ِﺩ ٌﺡ ﺍِﻟﻰ َﺭﺑ ّ َ‬ ‫ﻚ َﻛﺪﺣ ًﺎ«‪ *،‬ﻣﻦ ﺍﻳﻦ ﺭﺷﺪ‬ ‫ﺭﺍ ﻣﻰﺑﻴﻨﻢ‪ .‬ﻭﺍﻗﻌ ًﺎ ﺗﻔﻜﺮﺍﺕ ﻭ ﺫﻫﻦﻫﺎ ﻭ ﻣﻐﺰﻫﺎﻯ ﻓﻌﺎﻝ ﻭ ﻣﺒﺘﻜﺮ ﻭ ﺧﻮﺑﻰ ﻛﺎﻣ ً‬ ‫ﻼ ﻣﺸــﺎﻫﺪﻩ ﻣﻰﺷــﻮﻧﺪ‬ ‫ﻭ ﺍﻳﻨﻬﺎ ﭘﻴﺶ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ‪ .‬ﺩﺷــﻤﻦ ﺍﻧﻘﻼﺏ ﻭ ﺩﺷــﻤﻦ ﺍﺳﻼﻡ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺍﺯ ﻃﺮﻳﻖ ﻓﺮﻫﻨﮓ‪ ،‬ﻛﺎﺭﻯ‬ ‫‪71/4/14‬‬

‫ﺭﺍ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ‪ ،‬ﺑﻜﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﻣﺸــﻜﻼﺕ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺭﺳــﺖ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺩﺭﺳــﺖ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ؛ ﺷﻜﻰ‬ ‫ﻧﻴﺴــﺖ‪ ،‬ﺍﻣﺎ ﺍﻥﺷﺎءﺍﷲ ﺍﻳﻤﺎﻥﻫﺎ ﻭ ﻫﻤﺖﻫﺎﻯ ﺷﻤﺎﻫﺎ ﻧﺨﻮﺍﻫﺪ ﮔﺬﺍﺷﺖ ﺁﻥﻃﻮﺭ ﻛﻪ ﺁﻧﻬﺎ ﻣﻰﺧﻮﺍﻫﻨﺪ‪،‬‬ ‫ﭘﻴﺶ ﺁﻳﺪ‪.‬‬ ‫‪79/11/29‬‬ ‫ﻫﺮﭼﻪ ﺑﺎﺭ ﺳــﻨﮕﻴﻦﺗﺮ‪ ،‬ﻫﺮﭼﻪ ﻏﻢ ﻭ ﻏﺼﻪ ﻭ ﺩﻏﺪﻏﺔ ﻛﺎﺭ ﺑﻴﺸــﺘﺮ‪ ،‬ﺍﺭﺯﺵ ﻣﻌﻨﻮﻯ ﻛﺎﺭ ﺑﺎﻻﺗﺮ‪ ،‬ﻭ ﺷﺎﻳﺪ‬ ‫ﺗﺄﺛﻴــﺮ ﺁﻥ ﺩﺭ ﺭﻭﻧﺪ ﻋﻤﻮﻣﻰ ﺗﺎﺭﻳﺦ ﻭ ﺗﻤﺪﻥ ﻭ ﻣﻌﺮﻓﺖ ﺑﺸــﺮﻯ ﻭ ﺧﺼﻮﺻﻴﺎﺗﻰ ﻛﻪ ﺩﺭ ﺗﻘﺪﻳﺮ ﺻﺤﻴﺢ‬ ‫ﻋﻘﻼﻧﻰ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﻭﺍﻻﺗﺮ ﻭ ﺑﺎﻻﺗﺮ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﮕﺬﺭﻳﻢ‪ ،‬ﺍﻟﺒﺘﻪ ﺛﻮﺍﺏ ﺍﻟﻬﻰ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﻣﺤﻔﻮﻅ ﺍﺳــﺖ ﻛﻪ ﺁﻥ ﻓﺮﺍﺗﺮ ﺍﺯ ﻫﻤﺔ ﺍﻳﻨﻬﺎﺳــﺖ‪.‬‬ ‫ﻳﻌﻨﻰ ﺷــﻤﺎﻳﻰ ﻛﻪ ﺑﺎ ﺗﺤﻤﻞ ﺯﺣﻤﺖ‪ ،‬ﺧﺪﻣﺘﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﻴﺪ‪ ،‬ﺑﺎ ﺁﻥ ﻛﺴــﻰﻛﻪ ﺑﺪﻭﻥ ﺁﻥ ﺗﺤﻤﻞ‬ ‫ﺯﺣﻤﺖ‪ ،‬ﻫﻤﺎﻥ ﺧﺪﻣﺖ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻰﺩﻫﺪ‪ ،‬ﻣﺴﺎﻭﻯ ﻧﻴﺴﺘﻴﺪ‪ .‬ﻣﺎ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻳﻢ ﻛﻪ ﺛﻮﺍﺏ ﺧﺪﺍ‪ ،‬ﻫﻢ ﺑﻬﺘﺮ‪،‬‬ ‫ﻫﻢ ﻣﺎﻧﺪﮔﺎﺭﺗﺮ ﻭ ﻫﻢ ﺑﺎ ﺍﺭﺯﺵﺗﺮ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻓﺎﺻﻠﺔ ﻣﺎﺑﻴﻦ ﻭﻻﺩﺕ ﻭ ﮔﻮﺭﺳﺘﺎﻧﻰ ﻛﻪ ﻣﺎ ﻃﻰ ﻣﻰﻛﻨﻴﻢ‪،‬‬ ‫ﺍﺳﺎﺳــ ًﺎ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺯﻧﺪﮔﻰ ﺑﻌﺪ ﺭﺍ ﺑﺴﺎﺯﻳﻢ؛ ﺑﺘﻮﺍﻧﻴﻢ ﺑﻪ ﺁﻥ ﺗﻜﺎﻣﻞ ﺑﺸﺮﻯ ﻭ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺑﺮﺳﻴﻢ؛ ﺁﻥ ﺑﺸﻮﻳﻢ ﻛﻪ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺍﺯ ﻣﺎ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ؛ ﺗﺎ ﺑﺘﻮﺍﻧﻴﻢ ﺑﻪ ﺛﻮﺍﺏﺍﷲ ﺑﺮﺳﻴﻢ‪ .‬ﺍﻳﻦ ﻣﺒﻨﺎﻯ‬ ‫ﺍﻋﺘﻘﺎﺩ ﺍﺩﻳﺎﻥ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﺩﻳﻨﻰ ﻫﻢ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺣﺎﻻ ﺍﮔﺮ ﻣﺎ ﺑﻴﺎﻳﻴﻢ ﺩﺭ ﻫﻤﻴﻦ ﺭﻭﺍﻝ ﺯﻧﺪﮔﻰ؛ ﺩﺭ ﻋﺎﻟﻢ ﺷــﻌﺮ‪ ،‬ﺍﺩﺑﻴﺎﺕ‪ ،‬ﻣﻮﺳــﻴﻘﻰ‪ ،‬ﻧﻘﺎﺷــﻰ‪ ،‬ﮔﺮﺍﻓﻴﻚ‪،‬‬ ‫ﺩﺍﺳﺘﺎﻥﻧﻮﻳﺴــﻰ ﻭ ﻫﻨﺮ‪ ،‬ﻛﺎﺭﻯ ﭘﻴﺪﺍ ﻛﻨﻴﻢ ﻛﻪ ﻫﻢ ﺩﻝ ﻏﻤﮕﻴﻦ ﻣﺎ ﺭﺍ ﺷــﺎﺩ ﻛﻨﺪ‪ ،‬ﻫﻢ ﺍﺣﺴﺎﺱ ﺍﻧﺠﺎﻡ‬ ‫ﻭﻇﻴﻔﻪ ﺑﻪ ﻣﺎ ﺑﺪﻫﺪ‪ ،‬ﻫﻢ ﺩﺭ ﺳﺮﻧﻮﺷﺖ ﻛﺸﻮﺭ ﻭ ﻣﻠﺖ ﻭ ﺍﺩﺏ ﻭ ﺗﺎﺭﻳﺨﻤﺎﻥ ﺍﺛﺮ ﺑﮕﺬﺍﺭﺩ‪ ،‬ﻫﻢ ﻳﻚ ﻋﺪﻩ‬ ‫ﮔﻤــﺮﺍ ِﻩ ﺑﻴﭽﺎﺭﻩ ﺭﺍ ﻧﺠﺎﺕ ﺑﺪﻫﺪ ﻭ ﻫﻢ ﺭﺿﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﻛﺴــﺐ ﻛﻨﺪ‪ ،‬ﭼــﻪ ﭼﻴﺰﻯ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﻣﻰﺗﻮﺍﻧﻴﺪ‬ ‫ﺑﺮﺍﺑﺮ ﻛﻨﻴﺪ؟ ﭼﻴﺰﻯ ﺭﺍ ﺩﺍﺭﻳﺪ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻣﻘﺎﺑﻠﻪ ﻛﻨﺪ؟ ﺍﻳﻦ ﻭﺍﻻﺗﺮﻳﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺑﻬﺘﺮﻳﻦ ﺍﺳﺖ‪ .‬ﭼﻴﺰﻯ‬ ‫ﺍﺳــﺖ ﻛﻪ ﺍﮔﺮ ﻛﺴــﻰ ﺑﻪ ﺁﻥ ﺩﺳــﺖ ﭘﻴﺪﺍ ﻛﺮﺩ‪ ،‬ﺑﺎﻳﺪ ﻫﺮ ﻟﺤﻈﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺎﺭ‪ ،‬ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺭﺍ ﺷــﻜﺮ‬ ‫ﺑﮕﺰﺍﺭﺩ؛ ﻭ ﺍﻟﺒﺘﻪ ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍﻧﺴــﺖ؛ ﺯﻳﺮﺍ ﺯﺑﺎﻥ ﺍﺯ ﺷــﻜﺮﮔﺰﺍﺭﻯ ﻗﺎﺻﺮ ﺍﺳﺖ‪ .‬ﺁﻥ ﺍﻧﺴﺎﻧﻰ ﻛﻪ ﺗﻮﺍﻧﺴﺘﻪ‬ ‫ﻛﺎﺭﻯ ﭘﻴﺪﺍ ﻛﻨﺪ ﻛﻪ ﻫﻢ ﻣﻰﺑﻴﻨﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﺸﻢ ﺧﻮﺩﺵ ﮔﻤﺮﺍﻫﺎﻧﻰ‪ ،‬ﻟﻐﺰﻧﺪﮔﺎﻧﻰ‪ ،‬ﺑﻰﺩﺳﺖ ﻭ ﭘﺎﻫﺎ ﻭ‬ ‫ﺳﺮﮔﺸﺘﮕﺎﻧﻰ ﺑﻪ ﻭﺳﻴﻠﺔ ﻛﺎﺭ ﺍﻭ ﻫﺪﺍﻳﺖ ﻣﻰﺷﻮﻧﺪ ﻭ ﺭﺍﻩ ﭘﻴﺪﺍ ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﻪ ﺳﻌﺎﺩﺕ ﺑﺮﺳﻨﺪ؛‬ ‫ﻫﻢ ﺍﻳﻦ ﻛﺎﺭ ﻣﻮﺭﺩ ﻋﻼﻗﺔ ﺍﻭﺳﺖ ﻭ ﺑﺮ ﺍﻭ ﺗﺤﻤﻴﻞ ﻧﻴﺴﺖ؛ ﭼﻮﻥ ﺁﺩﻡ ﻫﻨﺮﻯ ﻭ ﺍﻧﺴﺎﻥ ﺍﻫﻞ ﺫﻭﻕ ﻭ ﻫﻨﺮ‬ ‫* ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺍﻧﺸﻘﺎﻕ‪ /‬ﺁﻳﻪ ‪» :6‬ﺍﻯ ﺍﻧﺴﺎﻥ! ﻳﻘﻴﻨ ًﺎ ﺗﻮ ﺑﺎ ﻛﻮﺷﺶ ﻭ ﺗﻼﺷﻰ ﺳﺨﺖ ﺑﻪ ﺳﻮﻯ ﭘﺮﻭﺭﺩﮔﺎﺭﺕ ﺩﺭ ﺣﺮﻛﺘﻰ‪ ،‬ﭘﺲ ﺍﻭ ﺭﺍ ﺩﻳﺪﺍﺭ ﻣﻰﻛﻨﻰ«‪.‬‬

‫ﺑﺎﻳﺪ ﺑــﻪ ﺗﻜﺎﻣﻞ ﺑﺸــﺮﻯ ﻭ‬ ‫ﺍﻧﺴﺎﻧﻰ ﺑﺮﺳﻴﻢ‪.‬‬


‫‪ 164‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻣﻰﺗــﻮﺍﻥ ﺑــﺎ ﻛﺎﺭ ﻫﻨﺮﻯ ﺑﻪ‬ ‫ﺟﺎﻳﻰ ﺭﺳﻴﺪ ﻛﻪ ﺑﺎ ﺍﻓﻼﻛﻴﺎﻥ‬ ‫ﺩﺭ ﻣﺠﺎﻫﺪﺕ ﺑﻮﺩ‪.‬‬

‫ﺷــﻤﺎ ﺧﺪﺍ ﺭﺍ ﻧﺼﺮﺕ ﻛﻨﻴﺪ‪،‬‬ ‫ﺧــﺪﺍ ﻫــﻢ ﺷــﻤﺎ ﺭﺍ ﻧﺼﺮﺕ‬ ‫ﻣﻰﻛﻨﺪ‪.‬‬

‫ﻭ ﺍﺩﺏ‪ ،‬ﺑﺎﻳﺪ ﺁﻥ ﻛﺎﺭﻯ ﻛﻪ ﻣﻰﺧﻮﺍﻫﺪ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ ،‬ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩﺵ ﺑﺠﻮﺷﺪ؛ ﻭ ﻫﻢ ﻛﺮﺍﻡﺍﻟﻜﺎﺗﺒﻴﻦ ﻭ‬ ‫»ﻭ ﺍَﻧﺖ‬ ‫ّ‬ ‫ﻛﺮﻭﺑﻴﺎﻥ ﻣﻸﺍﻋﻠﻰ ﻭ ﺷﻬﺪﺍﻳﻰ ﻛﻪ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﻧﺎﻇﺮ ﺑﺮ ﺍﻋﻤﺎﻝ ﺭﻳﺰ ﻭ ﺩﺭﺷﺖ ﻣﺎ ﮔﺬﺍﺷﺘﻪ ـ َ‬ ‫*‬ ‫ﻠﻰ ِﻣﻦ َﻭﺭﺍﺋِﻬﻢ« ـ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍﺿﻰ ﻭ ﺧﺸﻨﻮﺩﻧﺪ ﻭ ﺻﺪ ﺍﺣﺴﻨﺖ ﻭ ﻣﺮﺣﺒﺎ ﻣﻰﮔﻮﻳﻨﺪ ﻛﻪ‬ ‫ﺍﻟﺮﻗِ َ‬ ‫ﻴﺐ َﻋ ﱠ‬

‫ﺁﻗﺎ‪ ،‬ﺷــﻤﺎ ﻳﻚ ﺳــﻄﺮ ﺍﻳﻦ ﻗﺼﻪ ﺭﺍ ﻧﻮﺷﺘﻴﺪ؛ ﻳﺎ ﭘﻨﺞ ﺩﻗﻴﻘﻪ ﺍﺯ ﺍﻳﻦ ﻓﻴﻠﻢ ﺭﺍ ﺳﺎﺧﺘﻴﺪ؛ ﻳﺎ ﺩﻭ ﺑﻴﺖ ﺍﺯ ﺍﻳﻦ‬ ‫ﺷﻌﺮ ﺭﺍ ﮔﻔﺘﻴﺪ؛ ﻳﺎ ﻓﻼﻥ ﺧﻂ ﺭﺍ ﺩﺭ ﻓﻼﻥﺟﺎ ﻧﻮﺷﺘﻴﺪ ﻭ ﻓﻼﻥ ﻧﻘﺎﺷﻰ ﺭﺍ ﻛﺸﻴﺪﻳﺪ؛ ﻳﻌﻨﻰ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ‬ ‫ﻫــﻢ ﺗﻔﺎﺧﺮ ﻣﻰﻛﻨﺪ ﺑــﻪ ﺍﻳﻦ ﻓﺮﺯﻧﺪ ﺧﺎﻙ‪ ،‬ﻛﻪ ﺑــﺎ ﺍﻓﻼﻛﻴﺎﻥ ﺩﺭ ﻣﺠﺎﻫﺪﺗﺶ ﺑﺮﺍﺑــﺮﻯ ﻣﻰﻛﻨﺪ؛ ﺍﻳﻦ‬ ‫ﺍﮔﺮ ﻧﺼﻴﺐ ﻛﺴــﻰ ﺷــﺪﻩ ﺑﺎﺷــﺪ‪ ،‬ﭼﻴﺰ ﻛﻤﻰ ﺍﺳــﺖ؟ ﺍﻟﺒﺘﻪ ﭼﻨﻴﻦ ﺍﺧﻼﺹ ﻭ ﭼﻨﻴﻦ ﺗﻮﺟﻬﻰ‪ ،‬ﺑﻪ ﺍﻳﻦ‬ ‫ﺁﺳــﺎﻧﻰ ﻧﺼﻴﺐ ﻫﻤﻪ ﻧﻤﻰﺷــﻮﺩ‪ .‬ﺍﻣﺎ ﺍﮔﺮ ﻧﺼﻴﺐ ﻛﺴﻰ ﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺭﻭﻯ ﭼﺸﻢ ﺑﮕﺬﺍﺭﺩ ﻭ ﺍﺯ ﻫﻤﺔ‬ ‫ﺗﻨﺨﻮﺍﻩﻫﺎﻯ** ﻋﺎﻟﻢ‪ ،‬ﺍﺭﺯﺷﻤﻨﺪﺗﺮﺵ ﺑﺪﺍﻧﺪ‪.‬‬ ‫‪71/11/4‬‬ ‫ﺍﮔﺮ ﻣﺎ ﻗﺪﻡ ﺑﺮﺩﺍﺭﻳﻢ‪ ،‬ﻣﮕﺮ ﻣﻤﻜﻦ ﺍﺳﺖ ﻛﺎﺭ ﭘﻴﺶ ﻧﺮﻭﺩ؟ ﻗﺪﻡ ﺑﺮﺩﺍﺷﺘﻦ‪ ،‬ﻣﻼﺯﻡ ﺑﺎ ﭘﻴﺶ ﺭﻓﺘﻦ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﺬﻳﻦ ﺟﺎ َﻫﺪﻭﺍ ﻓِﻴﻨﺎ ﻟَﻨَﻬﺪﻳﻨﱠ ُﻬﻢ ُﺳﺒُ َﻠﻨﺎ«‪ ***.‬ﺷﻤﺎ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ‬ ‫ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﻫﻢ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺍﺳﺖ؛ »ﻭ‬ ‫َ‬ ‫ﻨﺼ َﺮ ﱠﻥ‬ ‫»ﻭﻟﻴَ ُ‬ ‫ﻣﺠﺎﻫﺪﺕ ﻛﻨﻴﺪ ﻭ ﺑﺪﺍﻧﻴﺪ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ ﺩﺳــﺘﮕﻴﺮﺗﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﻰﻓﺮﻣﺎﻳﺪ؛ َ‬ ‫ﻨﺼ ُﺮﻩ«‪ ****.‬ﻫﻤﺔ ﺍﻳﻨﻬﺎ ﺑﺎ ﻻﻡ ﻗﺴــﻢ ﻭ ﻧﻮﻥ ﺗﺄﻛﻴﺪ ﺛﻘﻴﻠﻪ ﮔﻔﺘﻪ ﺷــﺪﻩ؛ ﻫﻢ ﻟﻨﻬﺪﻳﻨّﻬﻢ‪ ،‬ﻫﻢ‬ ‫ﺍﷲُ َﻣﻦ ﻳَ ُ‬ ‫ﻟﻴﻨﺼﺮﻥ‪ .‬ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺍﮔﺮ ﺑﺪﻭﻥ ﻗﺴــﻢ ﻫﻢ ﺣﺮﻑ ﻣﻰﺯﺩ‪ ،‬ﻫﻤﺔ ﻣﺆﻣﻨﻴﻦ ﺑﺎﻭﺭ ﻣﻰﻛﺮﺩﻧﺪ؛ ﺩﻳﮕﺮ ﭼﺮﺍ‬ ‫ّ‬ ‫ﻗﺴﻢ ﺧﻮﺭﺩ؟ ﺍﻳﻦ ﻗﺴﻢ ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻫﻤﻴﺖ ﻭ ﺗﺤﻘﻖ ﻗﻄﻌﻰ ﻭ ﻋﻴﻨﻰ ﻣﻄﻠﺐ ﺭﺍ ﻧﺸﺎﻥ ﺩﻫﺪ‪.‬‬ ‫ﻨﺼ ُﺮﻩ؛ ﺷــﻤﺎ ﺧﺪﺍ ﺭﺍ ﻧﺼﺮﺕ ﻛﻨﻴﺪ‪ ،‬ﺧﺪﺍ ﻫﻢ ﺷــﻤﺎ ﺭﺍ ﻧﺼﺮﺕ ﻣﻰﻛﻨﺪ‪ .‬ﻧﺼﺮﺕ ﻫﺮ‬ ‫ﻨﺼ َﺮ ﱠﻥ ﺍﷲُ َﻣﻦ ﻳَ ُ‬ ‫َﻭﻟﻴَ ُ‬ ‫ﭼﻴﺰﻯ ﺑﻪ ﺣﺴــﺐ ﺧﻮﺩ ﺍﻭﺳــﺖ‪ .‬ﻧﺼﺮﺕ ﺩﺭ ﻋﺮﺻﺔ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ ﻧﺼﺮﺕ ﻓﺮﻫﻨﮕﻰ ﺍﺳــﺖ؛‬ ‫ﻧﺼــﺮﺕ ﺩﺭ ﻋﺮﺻﺔ ﻧﻈﺎﻣﻰ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ ﻧﺼﺮﺕ ﻧﻈﺎﻣﻰ ﺍﺳــﺖ؛ ﺑﻌﺪ ﻫﻢ ﻛــﻪ »ﻭﺍﻟﺬﻳﻦ ﺟﺎ َﻫ ُﺪﻭﺍ ﻓِﻴﻨﺎ‬ ‫ﻟَﻨَﻬﺪﻳَﻨﱠ ُﻬﻢ ُﺳﺒُ َﻠﻨﺎ« ﺍﺳﺖ‪.‬‬ ‫‪81/9/26‬‬ ‫*****‬ ‫ﻛﺎﻥ ﺍﷲُ ﻟَﻪ«؛ ﻫﺮﻛﺲ ﺑﺮﺍﻯ ﺧﺪﺍ ﻛﺎﺭ ﻛﻨﺪ‪ ،‬ﺧﺪﺍ ﻫﻢ ﺗﻤﺎﻡ ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﻋﻠﻢ ﻭ ﻗﺪﺭﺕ‬ ‫ﻛﺎﻥ ِﷲ َ‬ ‫»ﻣﻦ َ‬ ‫َ‬ ‫ﺧﻮﺩﺵ ﻭ ﺳ ّﻨﺖﻫﺎﻯ ﺁﻓﺮﻳﻨﺶ ﺭﺍ ﺩﺭ ﺧﺪﻣﺖ ﺍﻭ ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪.‬‬ ‫‪77/12/15‬‬ ‫ﻣﻦ ﻣﺠﻤﻮﻋﺔ ﺷـﻤﺎ ﺭﺍ ـﻫﺮﺟﺎ ﻫﺴـﺘﻴﺪـ ﻣﺠﻤﻮﻋﻪﺍﻯ ﻣﻰﺑﻴﻨﻢ ﻛﻪ ﺍﮔﺮ ﻳﻚﻭﻗﺖ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﺍﺣﺴﺎﺱ‬ ‫ﻏﺮﺑﺘﻰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻜﻨﻢ ﻭ ﻧﺎﮔﺎﻩ ﻧﻮﺭ ﺍﻣﻴﺪﻯ ﺩﺭ ﺁﻥ ﺑﺪﺭﺧﺸﺪ‪ ،‬ﺁﻥ ﻧﻮﺭ ﺍﻣﻴﺪ ﺷﻤﺎﻳﻴﺪ‪ .‬ﺍﻳﻦ ﺭﺍ ﺣﻘﻴﻘﺘﺎً‬ ‫ﻣﻰﮔﻮﻳﻢ‪ .‬ﻛﺴﺎﻧﻰ ﺍﺯ ﺷﻤﺎ ﺭﺍ ﻛﻪ ﻣﻰﺷﻨﺎﺳﻢ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦﻃﻮﺭ ﻫﺴﺘﻴﺪ‪ .‬ﺑﺪﺍﻧﻴﺪ ﻣﻦ ﻣﺠﻤﻮﻋﺔ ﺷﻤﺎ ﺭﺍ‬ ‫ﺗﻘﺮﻳﺒﺎً ﻫﺮ ﺷﺐ ﺑﻪﻃﻮﺭ ﺧﺎﺹ ﺩﻋﺎ ﻣﻰﻛﻨﻢ‪ .‬ﺣﺘﻰ ﺩﺭ ﺩﻋﺎ‪ ،‬ﺍﺯ ﺑﻌﻀﻰ ﺍﺷﺨﺎﺹ ﻭ ﮔﺮﻭﻩﻫﺎ ﺍﺳﻢ ﻣﻰﺁﻭﺭﻡ‪.‬‬

‫ﻣﻦ ﺁﺛﺎﺭ ﺷﻤﺎ ﺭﺍ ﻛﻪ ﻣﻰﺑﻴﻨﻢ ﻭﺍﻗﻌ ًﺎ ﺷﺎﻳﺪ ﻛﻤﺘﺮ ﺑﺎﺭﻯ ﺍﺳﺖ ﻛﻪ ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﺁﺛﺎﺭ ﺭﺍ ﺑﺨﻮﺍﻧﻢ ﻭ ﺑﻪ ﻧﻮﻳﺴﻨﺪﻩ‬ ‫* ﺩﻋﺎﻯ ﻛﻤﻴﻞ‬ ‫** ﻣﺎﻝ ﻭ ﻣﺘﺎﻉ‪ ،‬ﺳﺮﻣﺎﻳﻪ ﻭ ﭘﻮﻝ ﻧﻘﺪ‬ ‫*** ﺳــﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻋﻨﻜﺒﻮﺕ‪ /‬ﺁﻳﻪ ‪» :69‬ﻭ ﻛﺴــﺎﻧﻰ ﻛﻪ ﺑﺮﺍﻯ ﻣﺎ ﻛﻮﺷــﻴﺪﻧﺪ‪ ،‬ﺑﻰﺗﺮﺩﻳﺪ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺭﺍﻩﻫﺎﻯ ﺧﻮﺩ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻣﻰﻛﻨﻴﻢ ﻭ ﻳﻘﻴﻨ ًﺎ ﺧﺪﺍ ﺑﺎ‬ ‫ﻧﻴﻜﻮﻛﺎﺭﺍﻥ ﺍﺳﺖ«‪.‬‬ ‫**** ﺳﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﺣﺞ‪ /‬ﺁﻳﻪ ‪40‬‬ ‫***** ﺑﺤﺎﺭﺍﻷﻧﻮﺍﺭ‪ /‬ﺝ‪ /82‬ﺹ‪319‬‬


‫ﺍﺳﺘﻨﺘﺎﺝ ‪165‬‬

‫ﻭ ﻧﺎﺷﺮ ﻭ ﻣﺠﻤﻮﻋﺔ ﻋﻮﺍﻣﻞ‪ ،‬ﺍﺯ ﺗﻪ ﺩﻝ ﺩﻋﺎ ﻧﻜﻨﻢ‪ .‬ﻣﻦ ﺷﻤﺎ ﺑﺮﺍﺩﺭﺍﻥ ﺭﺍ ﺑﻪﻃﻮﺭ ﺧﺎﺹ ﺩﻋﺎ ﻣﻰﻛﻨﻢ‪ .‬ﺍﮔﺮﭼﻪ‬ ‫ﺩﻋﺎﻯ ﺑﻨﺪﻩ ﺍﺭﺯﺵ ﺫﻛﺮ ﻧﺪﺍﺭﺩ‪ ،‬ﺍﻣﺎ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﺮﺽ ﻣﻰﻛﻨﻢ ﻛﻪ ﺷﻤﺎ ﺑﺪﺍﻧﻴﺪ ﭼﻘﺪﺭ ﺑﻪ ﺷﻤﺎﻫﺎ ﻭ ﻛﺎﺭﺗﺎﻥ‬ ‫ﺩﻝ ﺑﺴــﺘﻪﺍﻡ‪ ،‬ﻭ ﺑﻪﻃﻮﺭ ﻭﻳﮋﻩ‪ ،‬ﺑﺎ ﺍﺳﻢ‪ ،‬ﺷــﻤﺎ ﺭﺍ ﺩﻋﺎ ﻣﻰﻛﻨﻢ ﻭ ﺍﺯ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﺩﺭﺧﻮﺍﺳﺖ ﻣﻰﻛﻨﻢ ﻛﻪ‬ ‫ﻛﻤﻜﺘﺎﻥ ﻛﻨﺪ‪ ،‬ﻫﺪﺍﻳﺘﺘﺎﻥ ﻛﻨﺪ ﻭ ﺍﻣﻴﺪﻫﺎ ﻭ ﺗﻮﻓﻴﻘﺎﺕ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﺷﻤﺎ ﺑﺪﻫﺪ‪.‬‬

‫‪71/11/4‬‬

‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﻫﻢ ﺑﻪ ﺷﻤﺎ ﺑﮕﻮﻳﻢ ﻛﻪ ﺍﮔﺮ ﺧﺪﺍﻯ ﻧﺎﻛﺮﺩﻩ ﻫﻤﮕﻰﺗﺎﻥ ﻳﻚﻭﻗﺖ ﺑﮕﻮﻳﻴﺪ‪ ،‬ﻣﺎ ﻣﻰﺧﻮﺍﻫﻴﻢ‬ ‫ﺍﻳﻦ ﻛﺎﺭ ﻭ ﻓﻌﺎﻟﻴﺖ ﻭ ﺣﻀﻮﺭ ﺭﺍ ﺑﺒﻮﺳﻴﻢ ﻭ ﻛﻨﺎﺭ ﺑﺮﻭﻳﻢ‪ ،‬ﻋﻘﻴﺪﻩ ﻧﺪﺍﺭﻡ ﻛﻪ ﺍﻳﻦ ﻣﻴﺪﺍﻥ ﺧﺎﻟﻰ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ؛‬

‫ﻧﻪ‪ .‬ﻋﻘﻴﺪﺓ ﻣﻦ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎﺭ ﺧﺪﺍ‪ ،‬ﺯﻣﻴﻦ ﻧﻤﻰﻣﺎﻧﺪ‪ .‬ﮔﺮﺩﻭﻧﺔ ﺍﻟﻬﻰ ﺩﺍﺭﺩ ﺭﻭﻯ ﻏﻠﺘﻚ ﻣﻰﺭﻭﺩ‪ ،‬ﻣﺎ ﻋﻘﺐ‬ ‫ﻣﻰﻣﺎﻧﻴﻢ‪ ،‬ﻣﺎ ﭘﺮﺕ ﻣﻰﺷــﻮﻳﻢ ﺍﺯ ﺁﻥ ﮔﺮﺩﻭﻧﻪ‪ ،‬ﺍﺯ ﺁﻥ ّﺍﺭﺍﺑﺔ ﻋﻈﻴﻤﻰ ﻛﻪ ﺩﺍﺭﺩ ﻣﻰﺭﻭﺩ‪ 64/1/28.‬ﺑﺎﺭ ﺧﺪﺍ ﺯﻣﻴﻦ‬ ‫ﻧﻤﻰﻣﺎﻧﺪ‪ ،‬ﺍﻳﻦ ﺭﺍ ﺑﺪﺍﻧﻴﺪ‪ .‬ﻳﻚ ﺭﻭﺯ ﺩﻳﮕﺮ‪ ،‬ﻳﻚ ﺭﻭﺯﮔﺎﺭ ﺩﻳﮕﺮ ﺍﻳﻦ ﺑﺎﺭ ﺑﻪ ﺳﺮ ﻣﻨﺰﻝ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ‪ .‬ﺧﻮﺵ ﺑﻪ‬ ‫ﺣﺎﻝ ﻛﺴﻰﻛﻪ ﺗﻮﻓﻴﻖ ﭘﻴﺪﺍ ﻛﻨﺪ ﺍﻳﻦ ﺑﺎﺭ ﺭﺍ ﺍﻭ ﺑﻜﺸﺪ‪ 62/6/3.‬ﺑﻨﺪﻩ ﺍﺯ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﺑﻪ ﻃﻠﺒﻪﻫﺎ ﻭ ﺭﻓﻘﺎﻯ ﺟﻮﺍﻧﻰ‬

‫ﺑﺎ ِﺭ ﺧــﺪﺍ ﺯﻣﻴــﻦ ﻧﻤﻰﻣﺎﻧﺪ‪،‬‬ ‫ﺧــﻮﺵ ﺑﻪ ﺣﺎﻝ ﻛﺴــﻰ ﻛﻪ‬ ‫ﺗﻮﻓﻴﻖ ﭘﻴــﺪﺍ ﻛﻨﺪ ﺍﻳﻦ ﺑﺎﺭ ﺭﺍ‬ ‫ﺍﻭ ﺑﻜﺸﺪ‪.‬‬

‫ﻛﻪ ﺑﺎ ﻣﻦ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻜﺮﺭ ﺩﺭ ﻣﻜﺮﺭ ﻣﻰﮔﻔﺘﻢ ﺍﻳﻦ ﺭﺍ ﺷﻤﺎ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻭﻗﺘﻰ ﺍﺭﺍﺩﺓ ﺍﻟﻬﻰ ﺗﻌﻠﻖ ﮔﺮﻓﺖ‪ ،‬ﺑﺎﺭ ﺧﺪﺍ‬

‫ﺯﻣﻴﻦ ﻧﻤﻰﻣﺎﻧﺪ‪ .‬ﻗﺮﺁﻥ ﻧﺎﻃﻖ ﺑﻪ ﺍﻳﻦ ﺍﺳﺖ؛ » َﻣﻦ َﻳﺮﺗَﺪﱠ ِﻣ ُ‬ ‫ﻨﻜﻢ َﻋﻦ ﺩﻳ ِﻨ ِﻪ َﻓ َﺴ َ‬ ‫ﻮﻑ َﻳﺄ ِﺗﻰ ﺍﷲُ ﺑِﻘﻮ ٍﻡ ﻳُ ِﺤ ﱡﺒﻬﻢ‬ ‫ﻭ ﻳُ ِﺤ ﱡﺒﻮﻧ َُﻪ«* ﺧﺪﺍ ﺩﺳﺖ ﺩﻳﮕﺮﻯ‪ ،‬ﭘﺸﺖ ﺩﻳﮕﺮﻯ ﻭ ﺑَﺮ ﻭ ﺩﻭﺵ ﻭ ﺑﺎﺯﻭﻯ ﺳﺘﺒﺮ ﺩﻳﮕﺮﻯ ﺭﺍ ﻣﺄﻣﻮﺭ ﺑﺮﺩﺍﺷﺘﻦ‬ ‫ﺍﻳﻦ ﺑﺎﺭ ﻭ ﺣﻤﻞ ﺁﻥ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﻭﻟﻰ ﺑﺎﻻﺧﺮﻩ ﻛﺎﺭ ﺑﻪ ﺗﺄﺧﻴﺮ ﻣﻰﺍﻓﺘﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺷﻜﻰ ﻧﻴﺴﺖ ﻛﻪ ﻭﻗﺘﻰ ﻣﺎ‬ ‫ﺑﺨﻮﺍﻫﻴﻢ ﺑﺎﺭﻯ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﺑﮕﺬﺍﺭﻳﻢ‪ ،‬ﺗﺎ ﺩﻳﮕﺮﻯ ﺑﻴﺎﻳﺪ ﻭ ﺁﻥ ﺑﺎﺭ ﺭﺍ ﺑﺮﺩﺍﺭﺩ‪ ،‬ﻭﻗﻔﻪﺍﻯ ﺍﻳﺠﺎﺩ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﻭﻗﻔﻪ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ‪ ،‬ﻧﺎﺭﻭﺍﺳﺖ‪ .‬ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﻳﻦ ﻓﺮﺻﺖ ﻭ ﻣﻮﻗﻌﻴﺖ ﻫﻢ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﻣﺎ ﺩﺍﺩﻩ ﺍﺳﺖ ﺗﺎ ﺑﺘﻮﺍﻧﻴﻢ‬ ‫ﺍﻳﻦ ﺑﺎﺭ ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ‪ ،‬ﺑﺰﺭگﺗﺮﻳﻦ ﻛﺎﺭ ﻣﺎﺳـﺖ‪ .‬ﺍﺻ ً‬ ‫ﻼ ﺑﺰﺭگﺗﺮﻳﻦ ﺍﻓﺘﺨﺎﺭ ﺍﻳﻦ ﺍﺳـﺖ ﻛﻪ ﺧﺪﺍ ﻣﺎ ﺭﺍ ﺑﻨﺪﺓ‬ ‫ﺧﻮﺩﺵ ﺑﺪﺍﻧﺪ ﻭ ﺍﺯ ﻣﺎ ﺑﺨﻮﺍﻫﺪ ﻛﻪ ﺍﻳﻦ ﺑﺎﺭ ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ‪ .‬ﻟﺬﺍﺳﺖ ﻛﻪ ﻣﻦ ﻋﺮﺽ ﻣﻰﻛﻨﻢ ﺷﻤﺎ ﺑﺎﻳﺪ ﺗﻼﺵ‬ ‫ﻛﻨﻴﺪ ﺗﺎ ﺟﺒﻬﺔ ﺧﻮﺩﻯ ﻭ ﺁﻥ ﺟﻤﻊ ﺳﻴﺼﺪﻭﺳﻴﺰﺩﻩ ﻧﻔﺮﻯ ﺑﺪﺭ ﻛﺒﺮﺍﻯ ﺍﻣﺮﻭﺯ‪ ،‬ﺳﺎﻳﺶ ﭘﻴﺪﺍ ﻧﻜﻨﺪ‪.‬‬

‫ﺑﻪﻫﺮﺣﺎﻝ ﻛﺎﺭﺗﺎﻥ‪ ،‬ﻛﺎﺭ ﻣﻬﻤﻰ ﺍﺳــﺖ‪ .‬ﻣﻦ ﻫﻤﻴﻦ ﺭﺍ ﺧﻮﺍﺳــﺘﻢ ﻋﺮﺽ ﺑﻜﻨﻢ ﻛﻪ ﺑﺪﺍﻧﻴﺪ؛ ﺍﮔﺮﭼﻪ ﺷﻤﺎﻫﺎ‬ ‫ﻣﻰﺩﺍﻧﻴﺪ‪ .‬ﺑﺎﻳﺪ ﻫﻢ ﺩﺭ ﺍﻳﻦ ﺧﻂ ﻭ ﺩﺭ ﺍﻳﻦ ﺻﺮﺍﻁ‪ ،‬ﺑﺎ ﻫﻤﺖ ﻭ ﺗﻼﺵ ﺑﻴﺸﺘﺮ‪ ،‬ﺑﺎ ﻛﻮﭼﻚ ﺩﻳﺪﻥ ﻣﺸﻜﻼﺕ‬ ‫ﻭ ﺑﻠﻨﺪ ﺑﺮﺩﺍﺷــﺘﻦ ﻗﺪﻡﻫﺎ‪ ،‬ﺑﺎ ﺩﻭﺭ ﺩﻳﺪﻥ ﺍﻫﺪﺍﻑ‪ ،‬ﺑﺎ ﺍﺳــﺘﻤﺪﺍﺩ ﺍﺯ ﺧﺪﺍﻯ ﻣﺘﻌﺎﻝ ﻭ ﺩﺍﺷــﺘﻦ ﺍﺧﻼﺹ ـﻛﻪ‬ ‫ﺍﺳــﺎﺱ ﻗﻀﻴﻪ‪ ،‬ﻫﻤﻴﻦ ﺍﺧﻼﺹ ﺍﺳــﺖـ ﺍﻥﺷــﺎءﺍﷲ ﺭﺍﻩ ﺭﺍ ﺍﺩﺍﻣﻪ ﺑﺪﻫﻴﺪ‪ .‬ﻣﺎ ﻫﻢ ﻫﻤﺎﻥﻃﻮﺭ ﻛﻪ ﻋﺮﺽ‬ ‫ﻛﺮﺩﻡ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﺑﻪ ﺷﻤﺎﻫﺎ ﺩﻋﺎ ﻣﻰﻛﻨﻴﻢ ﻛﻪ ﺧﺪﺍ ﺗﻮﻓﻴﻘﺘﺎﻥ ﺑﺪﻫﺪ ﻭ ﻛﻤﻜﺘﺎﻥ ﻛﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻨﻜﻪ ﺍﻟﺤﻤﺪﷲ ﺍﻳﻦ‬ ‫ﻃﻴﺐ ﻭ ﻃﺎﻫﺮ ﺩﺭ ﺩﺍﺧﻞ ﺟﺎﻣﻌﺔ ﻣﺎ ﻫﺴــﺖ‪ ،‬ﺧﻮﺷــﺤﺎﻟﻴﻢ ﻭ ﺧﺪﺍ ﺧﺪﺍ ﻣﻰﻛﻨﻴﻢ ﻛﻪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ‬ ‫ﺟﺮﻳﺎﻥ ّ‬ ‫ﺷﻤﺎﻫﺎ ﻣﻮﻓﻖ ﻭ ﺩﻝﮔﺮﻡ ﺑﺸﻮﻳﺪ ﻭ ﺩﺳﺘﺘﺎﻥ ﮔﺮﻡﺗﺮ ﺑﻪ ﻃﺮﻑ ﻛﺎﺭﻫﺎﻯ ﺍﺳﺎﺳﻰ ﻭ ﺧﻮﺏ ﺑﺮﻭﺩ‪.‬‬ ‫‪70/4/25‬‬ ‫ﺍﻥﺷﺎءﺍﷲ ﻣﻮﻓﻖ ﺑﺎﺷﻴﺪ‪ .‬ﻭﻗﺖ ﻧﻤﺎﺯ ﺍﺳﺖ‪...‬‬ ‫* ﺳــﻮﺭﻩ ﻣﺒﺎﺭﻛﻪ ﻣﺎﺋﺪﻩ‪ /‬ﺁﻳﻪ ‪» :54‬ﺍﻯ ﺍﻫﻞ ﺍﻳﻤﺎﻥ! ﻫﺮ ﻛﺲ ﺍﺯ ﺷــﻤﺎ ﺍﺯ ﺩﻳﻨﺶ ﺑﺮﮔﺮﺩﺩ ﺧﺪﺍ ﺑﻪ ﺯﻭﺩﻯ ﮔﺮﻭﻫﻰ ﺭﺍ ﻣﻰﺁﻭﺭﺩ ﻛﻪ ﺁﻧﺎﻥ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ‪ ،‬ﻭ‬ ‫ﺁﻧﺎﻥ ﻫﻢ ﺧﺪﺍ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ‪«...‬‬

‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﻓﺘﺨﺎﺭ ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﻛﻪ ﺧﺪﺍ ﻣــﺎ ﺭﺍ ﺑﻨﺪﺓ ﺧﻮﺩﺵ‬ ‫ﺑﺪﺍﻧــﺪ ﻭ ﺍﺯ ﻣــﺎ ﺑﺨﻮﺍﻫﺪ ﻛﻪ‬ ‫ﺍﻳﻦ ﺑﺎﺭ ﺭﺍ ﺑﺮﺩﺍﺭﻳﻢ‪.‬‬


‫ﭘﻰﻧﻮﺷﺖ‬


‫ﻓﻬﺮﺳﺖ ﭘﻰﻧﻮﺷﺖ‬

‫‪ .١‬ﺍﻣﺎﻡ ﺧﻤﻴﻨﻰ ‪١٧١ ........................................................‬‬

‫‪ .٢٨‬ﻣﻴﺮﺯﺍ ﻧﺼﺮﺍﷲ ﻧﺎﺋﻴﻨﻰ ‪١٨٩.........................................‬‬

‫‪ .٢‬ﺍﻧﻘﻼﺏ ﻓﺮﺍﻧﺴﻪ ‪١٧٢ ..................................................‬‬

‫‪ .٢٩‬ﺣﺴﻦ ﻣﺸﻴﺮﺍﻟﺪﻭﻟﻪ ‪١٩٠ ............................................‬‬

‫‪ .٣‬ﻧﺎﭘﻠﺌﻮﻥ ﺑُﻨﺎﭘﺎﺭﺕ ‪١٧٤ ................................................‬‬

‫‪ .٣٠‬ﺣﺴﻴﻦ ﻣﺆﺗﻤﻦﺍﻟﻤﻠﻚ ‪١٩٠ .........................................‬‬

‫‪ .٤‬ژﺍﻥ ژﺍﻙ ﺭﻭﺳﻮ ‪١٧٥ .................................................‬‬

‫ﻣﺪﺭﺱ ‪١٩٠ ...........................................................‬‬ ‫‪ّ .٣١‬‬

‫‪ُ .٥‬ﻭﻟﺘﺮ ‪١٧٥ .................................................................‬‬

‫‪ .٣٢‬ﺳﻴﺪ ﻣﺤﻤﺪ ﻃﺒﺎﻃﺒﺎﻳﻰ ‪١٩١ .......................................‬‬

‫‪ .٦‬ﻭﻳﻜﺘﻮﺭ ﻫﻮﮔﻮ ‪١٧٧ .....................................................‬‬

‫‪ .٣٣‬ﻣﺤﻤﺪﺻﺎﺩﻕ ﻃﺒﺎﻃﺒﺎﻳﻰ ‪١٩٣ ....................................‬‬

‫‪ .٧‬ﺑﻮﺭﺑﻮﻥﻫﺎ ‪١٧٧ .........................................................‬‬

‫‪ .٣٤‬ﺷﻴﺦ ﻓﻀﻞﺍﷲ ﻧﻮﺭﻯ ‪١٩٣ ........................................‬‬

‫‪ .٨‬ﺍﻧﻘﻼﺏ ﺍُﻛﺘﺒﺮ ‪١٧٧ .....................................................‬‬

‫‪ .٣٥‬ﺗﻘﻰﺯﺍﺩﻩ ‪١٩٦ .........................................................‬‬

‫‪ .٩‬ﺍ ِﺳﺘﺎﻟﻴﻦ ‪١٧٩ ...........................................................‬‬

‫‪ .٣٦‬ﺳﻴﺪ ﻋﺒﺪﺍﷲ ﺑﻬﺒﻬﺎﻧﻰ ‪١٩٧ .......................................‬‬

‫‪ .١٠‬ﺍﻧﻘﻼﺏ ﺍﻟﺠﺰﺍﻳﺮ ‪١٨٠ .................................................‬‬

‫‪ .٣٧‬ﻣﻴﺮﺯﺍ ﺣﺴﻦ ﻣﺴﺘﻮﻓﻰ ‪١٩٩ .......................................‬‬

‫‪ .١١‬ﺑﻮﻣﺪﻳَﻦ ‪١٨٢ ...........................................................‬‬

‫‪ .٣٨‬ﻣﺤﻤﺪﻋﻠﻰ ﻓﺮﻭﻏﻰ ‪٢٠٠ ............................................‬‬

‫‪ .١٢‬ﻣﺘﻔﻘﻴﻦ ﻭ ﻣﺘﺤﺪﻳﻦ ‪١٨٣ ...........................................‬‬

‫‪ .٣٩‬ﺣﺰﺏ ﺗﻮﺩﻩ ‪٢٠٠ ......................................................‬‬

‫‪ .١٣‬ﺧﺮﺩﻩ ﺑﻮﺭژﻭﺍﻫﺎ ‪١٨٣ ................................................‬‬

‫‪ .٤٠‬ﻛﻴﺎﻧﻮﺭﻯ ‪٢٠١ ..........................................................‬‬

‫‪ .١٤‬ﺍﻣﭙﺮﻳﺎﻟﻴﺴﺘﻰ ‪١٨٣ ...................................................‬‬

‫‪ .٤١‬ﺟﻼﻝ ﺁﻝﺍﺣﻤﺪ ‪٢٠١ ...................................................‬‬

‫‪ .١٥‬ﭘﻴﻐﻤﺒﺮ ﺍﺯ ﺷﻌﺮ ﺷﻌﺮﺍ ‪ ...‬ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩ‪١٨٤ ................ .‬‬

‫‪ .٤٢‬ﺧﻠﻴﻞ ﻣﻠﻜﻰ ‪٢٠٣ .....................................................‬‬

‫‪ .١٦‬ﺩﻭﺭﺍﻥ ﭘﻬﻠﻮﻯ ﻭ ﺩﻭﺭﺍﻥ ﻗﺎﺟﺎﺭ ‪١٨٤ .............................‬‬

‫‪ .٤٣‬ﺩﻛﺘﺮ ﻋﻠﻰ ﺷﺮﻳﻌﺘﻰ ‪٢٠٤ ..........................................‬‬

‫‪ .١٧‬ﺩﻭﺭﺍﻥ ﺳﺎﺳﺎﻧﻰ ‪١٨٤ ...............................................‬‬

‫‪ .٤٤‬ﻣﺤﻤﺪﺗﻘﻰ ﺷﺮﻳﻌﺘﻰ ‪٢٠٥ .........................................‬‬

‫‪ .١٨‬ﺍﺑﻦﺳﻴﻨﺎ ‪١٨٤ .........................................................‬‬

‫‪ .٤٥‬ﻧﻴﺮﻭﻯ ﺳﻮﻡ ‪٢٠٥ ...................................................‬‬

‫‪ .١٩‬ﻓﺎﺭﺍﺑﻰ ‪١٨٥ ............................................................‬‬

‫‪ .٤٦‬ﺩﻛﺘﺮ ﻣﺼ ّﺪﻕ ‪٢٠٥ ...................................................‬‬

‫‪ .٢٠‬ﺩﺍﺳﺘﺎﻥ ﺍﻣﻴﺮﺍﺭﺳﻼﻥ ﻧﺎﻣﺪﺍﺭ ‪١٨٦ ................................‬‬

‫‪ .٤٧‬ﺍﻧﺘِﻠﻜﺘﻮﺋِﻞ ‪٢٠٦ ........................................................‬‬

‫‪ .٢١‬ﺍﻧﺪﻟﺲ ‪١٨٦ ..........................................................‬‬

‫‪ .٤٨‬ژﺍﻥﭘﻞ ﺳﺎﺭﺗﺮ ‪٢٠٧ .................................................‬‬

‫‪ .٢٢‬ﻣﻴﺮﺯﺍ َ‬ ‫ﻣﻠﻜﻢﺧﺎﻥ ﺍﺭﻣﻨﻰ ‪١٨٧ .....................................‬‬

‫‪ .٤٩‬ﻓﻴﺪﻝ ﻛﺎﺳﺘﺮﻭ ‪٢٠٧ ..................................................‬‬

‫‪ .٢٣‬ﻣﻴﺮﺯﺍ ﻓﺘﺤﻌﻠﻰ ﺁﺧﻮﻧﺪﺯﺍﺩﻩ ‪١٨٨ .................................‬‬

‫‪ .٥٠‬ﭼﻪﮔﻮﺍﺭﺍ ‪٢٠٨ ..........................................................‬‬

‫‪ .٢٤‬ﺣﺎﺝ ﺳﻴّﺎﺡ ﻣﺤﻼﺗﻰ ‪١٨٨ .........................................‬‬

‫‪ .٥١‬ﻣﻴﺮﺯﺍﻯ ﺷﻴﺮﺍﺯﻯ ‪٢٠٩ ..............................................‬‬

‫‪ .٢٥‬ﺭﻭﻳﺘﺮ ‪١٨٨ ............................................................‬‬

‫‪ .٥٢‬ﻣﻴﺮﺯﺍﻯ ﺁﺷﺘﻴﺎﻧﻰ ‪٢٠٩ ..............................................‬‬

‫‪ِ .٢٦‬ﺭژﻯ ‪١٨٩ ..............................................................‬‬

‫‪ .٥٣‬ﺳﻴﺪ ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﻻﺭﻯ ‪٢١٠ ....................................‬‬

‫‪ .٢٧‬ﺷﺮﺡ ﺣﺎﻝ ﺳﻪ ﺟﻠﺪﻯ ﻋﺒﺪﺍﷲ ﻣﺴﺘﻮﻓﻰ ‪١٨٩ ...............‬‬

‫‪ .٥٤‬ﺑُ ِ‬ ‫ﻠﺸﻮﻳﻚﻫﺎ ‪٢١٠ ......................................................‬‬


‫‪ .٥٥‬ﭘﻴﺸﻪﻭﺭﻯ ‪٢١٠ .......................................................‬‬

‫‪ .٨٥‬ﻗﺪﺳﻰ ﻣﺸﻬﺪﻯ ‪٢٢٤ .............................................‬‬

‫‪ .٥٦‬ﺩﻛﺘﺮ ﺑﻬﺸﺘﻰ ‪٢١١ ...................................................‬‬

‫‪ .٨٦‬ﻭ ﻟَﺘُ َﻐﺮﺑَﻠُ ﱠﻦ َﻏﺮﺑَﻠَـ ً× ‪٢٢٥ ............................................‬‬

‫‪ .٥٧‬ﺷﻬﻴﺪ ﻣﻄﻬﺮﻯ ‪٢١١ .................................................‬‬

‫‪ .٨٧‬ﺣﺰﺏ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ‪٢٢٥ ..................................‬‬

‫‪ .٥٨‬ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﻳﻰ ‪٢١٣ ..............................................‬‬

‫‪ .٨٨‬ﭼﭗ ﻭ ﺭﺍﺳﺖ ‪٢٢٦ ..................................................‬‬

‫‪ .٥٩‬ﻫﺎﻧﺮﻯ ُﻛﺮﺑَﻦ ‪٢١٣ ..................................................‬‬

‫‪ .٨٩‬ﺗﻜﺎﻟُﺐ ﺑﺮ ﺩﻧﻴﺎ ‪٢٢٧ .................................................‬‬

‫‪ .٦٠‬ﺁ ﺑﺎﻛﻼﻩ‪ ،‬ﺁ ﺑﻰﻛﻼﻩ ‪٢١٤ ..............................................‬‬

‫‪ .٩٠‬ﺳﻌﺪﻯ ‪٢٢٨ ...........................................................‬‬

‫‪ .٦١‬ﺁﻗﺎﻯ ﻃﺎﻟﻘﺎﻧﻰ ‪٢١٥ ...................................................‬‬

‫‪ .٩١‬ﺑﻮﺳﻨﻰ ﻭ ﻫﺮﺯﮔﻮﻭﻳﻦ ‪٢٢٨ ........................................‬‬

‫‪ .٦٢‬ﻣﺎﺭﻛﺴﻴﺴﻢ ‪٢١٥ ....................................................‬‬

‫‪ .٩٢‬ﺍﻳﻜﺎﺋﻮ ‪٢٢٩ ............................................................‬‬

‫‪ .٦٣‬ﺳﻴﺪ ﺟﻤﺎﻝﺍﻟﺪﻳﻦ ﺍﺳﺪﺁﺑﺎﺩﻯ ‪٢١٦ ..............................‬‬

‫‪ .٩٣‬ﻋﻔﻮ ﺑﻴﻦﺍﻟﻤﻠﻞ ‪٢٢٩ .................................................‬‬

‫‪ .٦٤‬ﻓﻠﺴﻔﻪ ﻳﻮﻧﺎﻥ ‪٢١٧ ..................................................‬‬

‫‪ .٩٤‬ﺍﺑﻮﺣﺎﺗﻢ ﺭﺍﺯﻯ ‪٢٢٩ .................................................‬‬

‫‪ .٦٥‬ﺍﺷ َﻌﺮﻯ ﻭ ﻣﻌﺘَ ِﺰﻟﻰ ‪٢١٨ ............................................‬‬

‫‪ .٩٥‬ﻣﺤﻤﺪﺑﻦﺯﻛﺮﻳﺎﻯ ﺭﺍﺯﻯ ‪٢٢٩ ....................................‬‬

‫‪ .٦٦‬ﻣﺮﺣﻮﻡ ﺑﺎﻫﻨﺮ ‪٢١٨ ..................................................‬‬

‫‪ .٩٦‬ژﺍﻧﺪﺍﺭﻙ ‪٢٣٠ ........................................................‬‬

‫‪ .٦٧‬ﻣﺎﻛﺴﻴﻢ ﮔﻮﺭﻛﻰ ‪٢١٩ ...............................................‬‬

‫‪ .٩٧‬ﮔﺎﻧﺪﻯ ‪٢٣١ ...........................................................‬‬

‫‪ .٦٨‬ﺳﻮﺳﻴﺎﻟﻴﺴﺘﻰ ‪٢١٩ .................................................‬‬

‫‪ .٩٨‬ﻧ ِﻬﺮﻭ ‪٢٣٢ .............................................................‬‬

‫‪ .٦٩‬ﺍﻟﻜﺴﻰ ﺗﻮﻟ ِﺴﺘﻮﻯ ‪٢٢٠ ............................................‬‬

‫‪ .٩٩‬ﻣﻮﻻﻧﺎ ﻣﺤﻤﺪﻋﻠﻰ ﻭ ﻣﻮﻻﻧﺎ ﺷﻮﻛﺖﻋﻠﻰ ‪٢٣٢ ................‬‬

‫ُ‬ ‫ﺷﻮﻟﻮﺧﻒ ‪٢٢١ ........................................................‬‬ ‫‪.٧٠‬‬

‫‪ .١٠٠‬ﺟِ ﻨﺎﺡ ‪٢٣٢ ............................................................‬‬

‫‪ .٧١‬ﺻﻔﻮﻳﻪ ‪٢٢١ ...........................................................‬‬

‫‪ .١٠١‬ﺳﻴﺪﺿﻴﺎء ‪٢٣٣ ......................................................‬‬

‫‪ .٧٢‬ﻣﻴﺮﺩﺍﻣﺎﺩ ‪٢٢١ .........................................................‬‬

‫‪ .١٠٢‬ﻧﺎﺩﺭﺷﺎﻩ ‪٢٣٤ ........................................................‬‬

‫‪ .٧٣‬ﺳﺒﻚ ﻫﻨﺪﻯ ‪٢٢٢ ...................................................‬‬

‫‪ .١٠٣‬ﺁﻏﺎ ﻣﺤﻤﺪﺧﺎﻥ ‪٢٣٥ ...............................................‬‬

‫‪ .٧٤‬ﺯﻧﺪﻳﻪ ‪٢٢٢ ............................................................‬‬

‫‪ .١٠٤‬ﻛﻴﻢ ﺭﻭﺯ ِﻭﻟﺖ ‪٢٣٥ ..................................................‬‬

‫‪ .٧٥‬ﺻﺎﺋﺐ ‪٢٢٢ ...........................................................‬‬

‫‪ .١٠٥‬ﻋﺒﺪﺍﷲﺑﻦﻋﻤﺮ ‪٢٣٦ ...............................................‬‬

‫‪ .٧٦‬ﻛﻠﻴﻢ ‪٢٢٢ ..............................................................‬‬

‫‪ .١٠٦‬ﺍﻳﺰﺍﺑﻞ ﺁﻟ ِﻨﺪﻩ ‪٢٣٧ ..................................................‬‬

‫‪ .٧٧‬ﻋﺮﻓﻰ ‪٢٢٣ ...........................................................‬‬

‫‪ .١٠٧‬ﺳﺎﻟﻮﺍﺩﻭﺭ ﺁﻟ ِﻨﺪﻩ ‪٢٣٧ ..............................................‬‬

‫‪ .٧٨‬ﻃﺎﻟﺐ ﺁﻣﻠﻰ ‪٢٢٣ ....................................................‬‬

‫‪ .١٠٨‬ﻋﻼﻣﻪ ﺣﻠﻰ ‪٢٣٧ ...................................................‬‬

‫‪ .٧٩‬ﺗﺬﻛﺮﻩ ﻧﺼﺮﺁﺑﺎﺩﻯ ‪٢٢٣ ............................................‬‬

‫‪ .١٠٩‬ﺁﻗﺎ ﺷﻴﺦ ﻧﺼﺮﺍﷲ ﺧﻠﺨﺎﻟﻰ ‪٢٣٨ ................................‬‬

‫‪ .٨٠‬ﻣﻼﺻﺪﺭﺍ ‪٢٢٣ ........................................................‬‬

‫‪ .١١٠‬ﺑﺮﻭﺟﺮﺩﻯ ‪٢٣٨ ......................................................‬‬

‫‪ .٨١‬ﻓﻴﺾ ﻛﺎﺷﺎﻧﻰ ‪٢٢٤ ................................................‬‬

‫‪ .١١١‬ﻣﺮﺣﻮﻡ ﺭﺑﺎﻧﻰ ﺷﻴﺮﺍﺯﻯ ‪٢٣٩ ....................................‬‬

‫‪ .٨٢‬ﻻﻫﻴﺠﻰ ‪٢٢٤ .........................................................‬‬

‫‪.١١٢‬ﻣﺮﺣﻮﻡ ﺭﺑﺎﻧﻰ ﺍَﻣﻠَﺸﻰ ‪٢٤٠ .......................................‬‬

‫‪ .٨٣‬ﺣﺎﻓﻆ ‪٢٢٤ ............................................................‬‬

‫‪ .١١٣‬ﻛﺎﻧﻮﻥ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ‪٢٤٢ ..........................................‬‬

‫‪ .٨٤‬ﺭﻭﺩﻛﻰ ‪٢٢٤ ..........................................................‬‬


‫ﭘﻰ ﻧﻮﺷﺖ‬

‫‪ /١‬ﺍﻣﺎﻡ ﺧﻤﻴﻨﻰ‬

‫‪171‬‬

‫ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺭﺑﺎﻋﻰ ﻛﻪ ﺍﺯ ﺍﻣﺎﻡ ﺑﺮﺟﺎﻯ ﻣﺎﻧﺪﻩ ﺗﺮﺳﻴﻤﻰ ﺍﺯ ﺁﻥ ﺩﻭﺭﺍﻥ ﺍﺳﺖ‪:‬‬

‫ﺳــﻴﺪ ﺭﻭﺡﺍﷲ ﻣﺼﻄﻔﻮﻯ )ﺧﻤﻴﻨــﻰ( ﺩﺭ ﺍﻭﻝ ﻣﻬﺮﻣﺎﻩ ‪1281‬ﺵ‪ ،‬ﻣﺼﺎﺩﻑ‬

‫ﺍﺯ ﺟﻮﺭ ﺭﺿﺎﺷﺎﻩ ﻛﺠـﺎ ﺩﺍﺩ ﻛﻨﻴﻢ ‪ ......‬ﺯﻳﻦ ﺩﻳـﻮ ﺑﺮ ﻛـﻪ ﻧﺎﻟﻪ ﺑﻨﻴــﺎﺩ ﻛﻨﻴﻢ‬

‫ﺑــﺎ ﺭﻭﺯ ﺗﻮﻟﺪ ﺣﻀﺮﺕ ﺯﻫﺮﺍ )ﭼﻬﺎﺭﺩﻩ ﺳــﺎﻝ ﻗﺒﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﻣﺸــﺮﻭﻃﻪ( ﺩﺭ‬

‫ﺁﻥﺩﻡ ﻛﻪ ﻧﻔﺲ ﺑﻮﺩ ﺭﻩ ﻧﺎﻟﻪ ﺑﺒﺴﺖ ‪ ......‬ﺍﻛﻨﻮﻥ ﻧﻔﺴﻰ ﻧﻴﺴﺖ ﻛﻪ ﻓﺮﻳﺎﺩ ﻛﻨﻴﻢ‬

‫ﺷﻬﺮﺳﺘﺎﻥ ﺧﻤﻴﻦ‪ ،‬ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩﺍﻯ ﺭﻭﺣﺎﻧﻰ ﺩﻳﺪﻩ ﺑﻪ ﺟﻬﺎﻥ ﮔﺸﻮﺩ‪ .‬ﭘﺪﺭﺑﺰﺭگ‬

‫ﭘﺲ ﺍﺯ ﺑﺮﻛﻨﺎﺭﻯ ﺭﺿﺎﺷﺎﻩ ﻭ ﺭﻭﻯ ﻛﺎﺭ ﺁﻣﺪﻥ ﻣﺤﻤﺪﺭﺿﺎ‪ ،‬ﺍﻣﺎﻡ ﺍﺯ ﻫﻤﺎﻥ ﺍﺑﺘﺪﺍ‬

‫ﻭ ﺟﺪ ﺍﻳﺸﺎﻥ ﺍﺯ ﻓﻘﻬﺎﻯ ﺑﺰﺭگ ﺁﻥ ﺩﻭﺭﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺟﺪ ﺍﻳﺸﺎﻥ ﺍﺯ ﻋﻠﻤﺎﻯ ﻧﻴﺸﺎﺑﻮﺭ‬

‫ﺳﻴﺎﺳﻰ‬ ‫ﻧﮕﺮﺍﻧﻰ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺗﺪﺍﻭﻡ ﺁﻥ ﺗﻔﻜﺮ ﺍﺑﺮﺍﺯ ﻣﻰﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻌﻴﺖ‬ ‫ِ‬ ‫ﺣﺎﻛﻢ ﺑﻮﺩ ﻛﻪ ﺍﻣﺎﻡ ﺩﺭ ﺳــﺎﻝ ‪1323‬ﺵ ﻳﻌﻨﻰ ﺳــﻪ ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﺑﻪ ﻗﺪﺭﺕ‬

‫ﺍﻣﺎ ﺑﻪ ﺩﻧﺒﺎﻝ ﻫﺠﻮﻡ ﻣﺨﺎﻟﻔﺎﻥ ﺑﻪ ﺷــﻬﺎﺩﺕ ﺭﺳﻴﺪ‪ .‬ﭘﺪﺭﺑﺰﺭگ ﺍﻣﺎﻡ ﻛﻪ ﺑﺮﺍﻯ‬

‫ﺭﺳﻴﺪﻥ ﻣﺤﻤﺪﺭﺿﺎﺷﺎﻩ ﺍﺯ ﻃﺮﻳﻖ ﻛﻮﺩﺗﺎ‪ ،‬ﺩﺭ ﻛﺘﺎﺏ»ﻛﺸﻒ ﺍﻻﺳﺮﺍﺭ« ﻧﺴﺒﺖ‬

‫ﺗﺤﺼﻴــﻞ ﺑﻪ ﻧﺠﻒ ﺭﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﺑﻪ ﺩﻋــﻮﺕ ﻳﻜﻰ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺧﻤﻴﻦ ﺑﻪ ﺍﻳﺮﺍﻥ‬

‫ﺑﻪ ﺗــﺪﺍﻭﻡ ﺣﻜﻮﻣﺖ ﺩﻳﻜﺘﺎﺗــﻮﺭﻯ ﺭﺿﺎﺧﺎﻧﻰ ﻫﺸــﺪﺍﺭ ﺩﺍﺩ‪ .‬ﺍﻭﻟﻴﻦ ﺍﻋﻼﻣﻴﻪ‬

‫ﺑﺎﺯﮔﺸــﺖ ﻭ ﺩﺭ ﺧﻤﻴﻦ ﺳــﺎﻛﻦ ﺷــﺪ‪ .‬ﭘﺪﺭ ﺍﻣﺎﻡ‪ ،‬ﻣﺮﺣﻮﻡ ﺁﻗﺎ ﺳﻴﺪ ﻣﺼﻄﻔﻰ‬

‫ﻣﺒﺎﺭﺯﺍﺗﻰ ﺍﻣﺎﻡ ﺑﻪ ﺗﺎﺭﻳﺦ ‪15‬ﺍﺭﺩﻳﺒﻬﺸــﺖ‪ 1323‬ﻣﻨﺘﺸﺮ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ‬

‫ﻧﻴﺰ ﭘﺲ ﺍﺯ ﭘﺎﻳﺎﻥ ﺗﺤﺼﻴﻼﺕ ﻭ ﻛﺴــﺐ ﺍﺟــﺎﺯﻩ ﺍﺟﺘﻬﺎﺩ ﺍﺯ ﻧﺠﻒ ﺑﻪ ﺧﻤﻴﻦ‬

‫ﺍﻣﺎﻡ ﻋﻤﺪﺗﺎ ﻧﻈﺎﺭﻩﮔﺮ ﺍﻭﺿﺎﻉ ﺑﻮﺩ ﻭ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻜﻰ ﺍﺯ ﻣﺸــﺎﻭﺭﺍﻥ ﻭ ﺣﺎﻣﻴﺎﻥ‬

‫ﺑﺎﺯﮔﺸﺖ ﻭ ﺑﻪ ﺣﻞ ﺍﻣﻮﺭ ﺷﺮﻋﻰ ﻣﺮﺩﻡ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﻳﺸﺎﻥ ﻛﻪ ﭘﺸﺘﻴﺒﺎﻥ ﻣﺮﺩﻡ‬

‫ﺁﻳﺖﺍﷲ ﺑﺮﻭﺟﺮﺩﻯ ﺑﻪﺷﻤﺎﺭ ﻣﻰﺭﻓﺖ‪.‬‬

‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻇﻠﻢ ﺧﻮﺍﻧﻴﻦ ﻭ ﻫﺠﻮﻡ ﺍﺷــﺮﺍﺭ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺳــﺎﻝ‪1320‬ﻕ ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ‬

‫ﺑﻌﺪ ﺍﺯ ﻓﻮﺕ ﺁﻳﺖﺍﷲ ﺑﺮﻭﺟﺮﺩﻯ‪ ،‬ﺍﻣﺎﻡ ﻓﻌﺎﻻﻧﻪ ﻭﺍﺭﺩ ﻋﺮﺻﻪ ﺳﻴﺎﺳﺖ ﻣﻰﺷﻮﺩ‬

‫ﻭﺍﻟــﻰ ﺍﺭﺍﻙ ﻭ ﺷــﻜﺎﻳﺖ ﺍﺯ ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺧﻮﺍﻧﻴﻦ ﺳــﺘﻤﮕﺮ‪ ،‬ﺑﻪ ﻫﻤﺮﺍﻩ ﭼﻨﺪﺗﻦ‬

‫ﻭ ﻛﻢﻛــﻢ ﺑﻪﻋﻨﻮﺍﻥ ﻣﺮﺟﻊ ﺗﻘﻠﻴﺪ ﻣﻄﺮﺡ ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﻣﺎﻡ ﺁﺷــﻜﺎﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ‬

‫ﻣﺤﺎﻓﻆِ ﻣﺴــﻠﺢ ﻋﺎﺯﻡ ﺍﺭﺍﻙ ﺷــﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﺑﻴﻦ ﺭﺍﻩ ﺧﻮﺍﻧﻴﻦ ﻣﻮﺭﺩ ﺷﻜﺎﻳﺖ ﺑﺎ‬

‫ﺍﻗﺪﺍﻣﺎﺕ ﺷــﺎﻩ ﻣﻮﺿﻊ ﻣﻰﮔﺮﻓﺖ ﻛﻪ ﻣﻬﻤــﺎﺕ ﺁﻥ ﻻﻳﺤﻪ ﺍﺻﻼﺣﻴﻪ ﻗﺎﻧﻮﻥ‬

‫ﺧﻠﻊ ﺳﻼﺡ ﻛﺮﺩﻥ ﻣﺤﺎﻓﻈﺎﻥ‪ ،‬ﺁﻗﺎ ﺳﻴﺪ ﻣﺼﻄﻔﻰ ﺭﺍ ﺗﺮﻭﺭ ﻛﺮﺩﻧﺪ ﻭ ﻣﺘﻮﺍﺭﻯ‬

‫ﺍﻧﺠﻤﻦﻫﺎﻯ ﺍﻳﺎﻟﺘﻰ ﻭ ﻭﻻﻳﺘﻰ ﻭ ﺍﻧﻘﻼﺏ ﺳــﻔﻴﺪ ﺷﺎﻩ ﺑﻮﺩ‪ .‬ﺳﺮﺍﻧﺠﺎﻡ ﺍﻣﺎﻡ ﺩﺭ‬

‫ﺷﺪﻧﺪ‪ .‬ﻭﻯ ﺩﺭ ﺣﺎﻟﻰﻛﻪ ‪ 42‬ﺳﺎﻝ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺷﺖ ﺑﻪ ﺷﻬﺎﺩﺕ ﺭﺳﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻦ‬

‫ﺷــﺐ ‪15‬ﺧﺮﺩﺍﺩ‪ 1342‬ﺩﺳﺘﮕﻴﺮ ﺷــﺪﻧﺪ ﻛﻪ ﺑﺎﻋﺚ ﺁﻥ ﻗﻴﺎﻡ ﺧﻮﻧﻴﻦ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺯﻣﺎﻥ ﺭﻭﺡﺍﷲ ﭘﻨﺞ ﻣﺎﻩ ﺩﺍﺷــﺖ ﻭ ﻛﻮﭼﻚﺗﺮﻳﻦ ﻓﺮﺯﻧﺪ ﺧﺎﻧﻮﺍﺩﻩ ﺑﻮﺩ‪ .‬ﺑﺎ ﻗﺘﻞ‬

‫ﭼﻨﺪ ﻣﺎﻩ ﺩﺭ ﺯﻧﺪﺍﻥ ﺑﻮﺩﻧﺪ ﻭ ﭼﻨﺪ ﻣﺎﻩ ﻣﺤﺼﻮﺭ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺧﺎﻧﻪﻫﺎﻯ ﺗﻬﺮﺍﻥ‪.‬‬

‫ﭘﺪﺭ‪ ،‬ﺭﻭﺡﺍﷲ ﺗﻮﺳــﻂ ﻣﺎﺩﺭ ﻭ ﻋﻤﻪ ﺧﻮﺩ ﻛﻪ ﺯﻧﻰ ﺷــﺠﺎﻉ ﺑﻮﺩ ﺑﺰﺭگ ﺷــﺪ‪.‬‬

‫ﺑﻌﺪ ﺍﺯ ﺁﺯﺍﺩﻯ ﻭ ﺩﺭ ﭘﻰ ﺭﺳــﻮﺍﮔﺮﻯ ﺍﻣﺎﻡ ﺩﺭ ﻣﻮﺭﺩ ﻛﺎﭘﻴﺘﻮﻻﺳﻴﻮﻥ‪ ،‬ﺍﻳﺸﺎﻥ ﺭﺍ‬

‫ﺷــﺠﺎﻋﺖ ﻋﻤﻪ ﺁﻥﻗﺪﺭ ﺑﻮﺩ ﻛﻪ ﻣﻮﻓﻖ ﺷــﺪ ﺣﻜﻢ ﻗﺼﺎﺹ ﺑﺮﺍﺩﺭ ﺭﺍ ﺑﮕﻴﺮﺩ‪.‬‬

‫ﺍﺑﺘﺪﺍ ﺑﻪ ﺗﺮﻛﻴﻪ‪ ،‬ﺑﻌﺪ ﺑﻪ ﻋﺮﺍﻕ ﻭ ﺳــﭙﺲ ﺑﻪ ﻓﺮﺍﻧﺴــﻪ ﺗﺒﻌﻴﺪ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻣﺎ ﺗﻤﺎﻡ‬

‫ﻣﺮگ ﻋﻤﻪ ﻭ ﺳــﭙﺲ ﻣﺮگ ﻣــﺎﺩﺭ ﺩﻭ ﻣﺼﻴﺒﺖ ﺑﺰﺭﮔﻰ ﺑــﻮﺩ ﻛﻪ ﺩﺭ ﭘﺎﻳﺎﻥ‬

‫ﺍﻳﻦ ﻓﺸــﺎﺭﻫﺎ ﻭ ﺗﺒﻌﻴﺪﺍﺕ ﺑﺎﻋﺚ ﺟﺪﺍﻳﻰ ﺍﻳﺮﺍﻥ ﻭ ﺍﻣﺎﻡ ﻧﺸﺪ؛ ﺍﻣﺎﻡ ﺩﻭﺭﺍﺩﻭﺭ ﺑﺎ‬

‫ﺩﻭﺭﺍﻥ ﻧﻮﺟﻮﺍﻧﻰ ﺩﺭ ﭘﺎﻧﺰﺩﻩﺳﺎﻟﮕﻰ ﺑﺮ ﺭﻭﺡﺍﷲ ﻭﺍﺭﺩ ﺁﻣﺪ‪.‬‬

‫ﻣﺮﺩﻡ ﺩﺭ ﺗﻤﺎﺱ ﺑﻮﺩ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻣﻰﻛﺮﺩ‪ .‬ﺍﻳﺸﺎﻥ ﺩﺭ ﺩﻯﻣﺎﻩ ‪1357‬‬

‫ﺭﻭﺡﺍﷲ ﺩﺭ ﺣﺎﻟﻰﻛﻪ ‪ 19‬ﺳــﺎﻝ ﺑﻴﺸﺘﺮ ﻧﺪﺍﺷــﺖ ﺑﺮﺍﻯ ﺗﻜﻤﻴﻞ ﺗﺤﺼﻴﻞ‬

‫ﺷــﻮﺭﺍﻯ ﺍﻧﻘﻼﺏ ﺭﺍ ﺗﺸــﻜﻴﻞ ﺩﺍﺩ ﻭ ﺩﺭ‪12‬ﺑﻬﻤﻦ‪ 1357‬ﺩﺭ ﻣﻴﺎﻥ ﺍﺳــﺘﻘﺒﺎﻝ‬

‫ﺧﻮﺩ ﺩﺭ ﺳــﺎﻝ‪1300‬ﺵ ﻋﺎﺯﻡ ﺍﺭﺍﻙ ﺷــﺪ ﻭ ﺑﺪﻳــﻦ ﺗﺮﺗﻴﺐ ﻓﺼﻞ ﺩﻭﻡ‬

‫ﺑﻰﻧﻈﻴﺮ ﻣﺮﺩﻡ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﺎﺯﮔﺸــﺖ‪ .‬ﺩﺭ ‪16‬ﺑﻬﻤﻦ‪ 1357‬ﺑﺎﺯﺭﮔﺎﻥ ﺭﺍ ﺩﺭ ﻣﻘﺎﻡ‬

‫ﺯﻧﺪﮔﻰ ﺍﻳﺸــﺎﻥ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻣﺎﻡ ﺩﺭ ﺍﺭﺍﻙ ﺑﻪ ﺟﻤﻊ ﺷﺎﮔﺮﺩﺍﻥ ﺁﻳﺖﺍﷲ‬

‫ﺭﺋﻴﺲ ﺩﻭﻟﺖ ﻣﻮﻗﺖ ﺍﻧﻘﻼﺏ ﺗﻌﻴﻴﻦ ﻧﻤﻮﺩ‪ .‬ﺳــﺮﺍﻧﺠﺎﻡ ﺑﺎ ﭘﻴﺮﻭﺯﻯ ﺍﻧﻘﻼﺏ ﺩﺭ‬

‫ﺣﺎﺝ ﺷــﻴﺦ ﻋﺒﺪﺍﻟﻜﺮﻳﻢ ﺣﺎﺋﺮﻯ ﻛﻪ ﺧﻮﺩ ﺍﺯ ﺷــﺎﮔﺮﺩﺍﻥ ﻣﻴﺮﺯﺍﻯ ﺷﻴﺮﺍﺯﻯ‬

‫‪22‬ﺑﻬﻤﻦ‪ 1357‬ﻓﺼﻞ ﺟﺪﻳﺪﻯ ﺩﺭ ﺯﻧﺪﮔﻰ ﺳﻴﺎﺳﻰ ﺍﻣﺎﻡ ﺁﻏﺎﺯ ﺷﺪ‪.‬‬

‫ﺑﻮﺩ ﭘﻴﻮﺳــﺖ‪ .‬ﺁﻳﺖﺍﷲ ﺣﺎﺋﺮﻯ ﭘﺲ ﺍﺯ ﻣﺪﺗﻰ ﺑﻪ ﻗﻢ ﻫﺠﺮﺕ ﻛﺮﺩ ﻭ ﺍﻳﻦ‬

‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺭﻫﺒــﺮﻯ ﻧﻈﺎﻡ ﺍﺳــﻼﻣﻰ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﻣﺎﻡ ﺑﻪ ﻃﺮﺍﺣــﻰ ﻧﻈﺎﻡ ﺟﺪﻳﺪ‬

‫ﺳﺒﺐ ﺷﺪ ﺗﺎ ﺍﻣﺎﻡ ﻧﻴﺰ ‪ 14‬ﻣﺎﻩ ﺑﻌﺪ‪ ،‬ﺑﻪ ﻗﻢ ﻫﺠﺮﺕ ﻛﻨﺪ‪ .‬ﺑﺪﻳﻦﺳﺎﻥ‪ ،‬ﻭﻯ‬

‫ﺳﻴﺎﺳــﻰ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﻳﺸــﺎﻥ ﺩﺭ ﺣﻮﺯﻩ ﺳﻴﺎﺳــﻰ ﺑﺎ ﺩﻓﺎﻉ ﺍﺯ ﻧﻈﺎﻡ ﺟﻤﻬﻮﺭﻯ‬

‫ﺩﺭﻭﺱ ﻣﺨﺘﻠﻒ ﻓﻘﻪ‪ ،‬ﺍﺻﻮﻝ‪ ،‬ﻛﻼﻡ‪ ،‬ﻓﻠﺴــﻔﻪ ﻭ ﻋﺮﻓﺎﻥ ﺭﺍ ﻧﺰﺩ ﺍﺳــﺘﺎﺩﺍﻥ‬

‫ﺍﺳــﻼﻣﻰ‪ ،‬ﺁﻥ ﺭﺍ »ﺣﻜﻮﻣﺖ ﺟﻤﻬﻮﺭﻯ‪ ،‬ﻣﺘﻜﻰ ﺑﺮ ﺁﺭﺍﻯ ﻋﻤﻮﻣﻰ؛ ﺍﺳﻼﻣﻰ‪،‬‬

‫ﺧﻮﺩ ﺩﺭ ﻗﻢ ﺁﻣﻮﺧﺖ‪ .‬ﺍﺳــﺘﺎﺩﺍﻥ ﺍﻳﺸــﺎﻥ ﺭﺍ ﺗﺎ ‪ 14‬ﻧﻔﺮ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ‬

‫ﻣﺘﻜﻰ ﺑﺮ ﻗﺎﻧﻮﻥ ﺍﺳــﻼﻡ« ﺗﻌﺮﻳﻒ ﻛﺮﺩ ﻭ ﺑﺎ ﺗﺒﻴﻴﻦ ﺍﻟﮕﻮﻯ ﻧﻈﺎﻡ ﺳﻴﺎﺳــﻰ‬

‫ﻣﻴــﺎﻥ ﺁﻧﻬﺎ ﺁﻳﺖﺍﷲ ﺣﺎﺋﺮﻯ‪ ،‬ﻣﻠﻜﻰ ﺗﺒﺮﻳﺰﻯ ﻭ ﺷــﺎﻩﺁﺑﺎﺩﻯ ﺩﺍﺭﺍﻯ ﻣﻘﺎﻡ‬

‫ﺟﺪﻳﺪ ﻣﻮﻓﻖ ﺷــﺪ ﻧﻈﺎﻡ ﺳﻴﺎﺳــﻰ ﺟﻤﻬﻮﺭﻯ ﺍﺳــﻼﻣﻰ ﺭﺍ ﺑــﺎ ﺭﺃﻯ ﻗﺎﻃﻊ‬

‫ﺑﺎﻻﺗــﺮﻯ ﺑﻮﺩﻩ ﻭ ﺍﻣﺎﻡ ﻧﻴﺰ ﺍﺳــﺘﻔﺎﺩﻩ ﺑﻴﺸــﺘﺮﻯ ﺍﺯ ﻣﺤﻀﺮ ﺁﻧﺎﻥ ﺑﺮﺩﻩﺍﻧﺪ‪.‬‬

‫‪98‬ﺩﺭﺻــﺪﻯ ﺷــﺮﻛﺖﻛﻨﻨﺪﮔﺎﻥ ﺗﺜﺒﻴﺖ ﻧﻤﺎﻳــﺪ‪ .‬ﺣﺘﻰ ﺩﺭ ﺍﻳــﻦ ﺣﺎﻟﺖ ﻧﻴﺰ‬

‫ﺑﻰﺗﺮﺩﻳــﺪ ﺩﺭ ﺍﻳــﻦ ﺩﻭﺭﺍﻥ ﺍﻗﺪﺍﻣﺎﺕ ﺭﺿﺎﺷــﺎﻩ ﺍﺯ ﻗﺒﻴﻞ ﺍﺳــﻼﻡﺯﺩﺍﻳﻰ‪،‬‬

‫ﻣﻨﺎﻓﻘﻴﻦ ﻭ ﺍﺳــﺘﻌﻤﺎﺭﮔﺮﺍﻥ ﺧﺎﺭﺟﻰ ﺩﺳﺖ ﺍﺯ ﺳﺘﻴﺰﻩ ﺑﺮ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺍﻣﺎ ﺑﺎ ﺗﺪﺑﻴﺮ‬

‫ﻛﺸﻒ ﺣﺠﺎﺏ ﻭ ﺑﻪ ﺍﻧﺰﻭﺍ ﻛﺸﺎﻧﺪﻥ ﺭﻭﺣﺎﻧﻴﻮﻥ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺍﻣﺎﻡ ﺩﺭ ﻣﻘﺎﺑﻞ‬

‫ﺍﻣــﺎﻡ ﺭﻭﺯﺑﻪﺭﻭﺯ ﭘﺎﻳﻪﻫﺎﻯ ﺍﻧﻘﻼﺏ ﻣﺤﻜﻢﺗﺮ ﻣﻰﺷــﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺟﻨﮕﻰ‬

‫ﺁﻧﻬﺎ ﺗﺄﺛﻴﺮ ﻓﺮﺍﻭﺍﻧﻰ ﺩﺭ ﺷــﻜﻞ ﮔﺮﻓﺘﻦ ﺷــﺨﺼﻴﺖ ﺳﻴﺎﺳﻰ ﺍﻳﺸﺎﻥ ﻧﻬﺎﺩﻩ‬

‫ﻛﻪ ﺗﻮﺳــﻂ ﻣﻠﻞ ﺍﺳﺘﻌﻤﺎﺭﮔﺮ ﺑﺮ ﺍﻳﺮﺍﻥ ﺗﺤﻤﻴﻞ ﺷــﺪ ﺍﻣﺘﺤﺎﻧﻰ ﺑﻮﺩ ﻛﻪ ﺍﻳﻦ‬

‫ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻣﻨﻈﻮﺭ ﺗﺒﻠﻴﻎ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺭﻫﺴﭙﺎﺭ ﻛﺸﻤﻴﺮ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺷﺪ‪،‬‬


‫‪ 172‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻣﻠﺖ ﺑﻪ ﺭﻫﺒﺮﻯ ﺍﻣﺎﻡ‪ ،‬ﺳــﺮﺑﻠﻨﺪ ﺍﺯ ﺁﻥ ﺑﻴﺮﻭﻥ ﺁﻣﺪ‪ .‬ﺳــﺮﺍﻧﺠﺎﻡ ﺍﻣﺎﻡ ﺧﻤﻴﻨﻰ‬

‫ﻣﺎﻟﻴﺎﺕﻫﺎﻯ ﻓﺌﻮﺩﺍﻟﻰ ﻭ ﻋﺸﺮﻳﻪﻫﺎﻯ ﺍﺟﺒﺎﺭﻯ ﻛﻠﻴﺴﺎ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺩﺭ ‪14‬ﺧــﺮﺩﺍﺩ‪1368‬ﺩﺭ ﻣﻴــﺎﻥ ﻣﻮﺝ ﻣﺎﺗﻢ ﻭ ﺍﻧﺪﻭﻩ ﻣﻴﻠﻴﻮﻥﻫﺎ ﻣﺴــﻠﻤﺎﻥ ﺩﺭ‬

‫ﺍﺯ ﺳــﺎﻝ ‪1788‬ﻡ ﻣﺸــﻜﻼﺕ ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﻛﻤﺒﻮﺩ ﻣﻮﺍﺩ ﻏﺬﺍﻳﻰ ﺁﻏﺎﺯ ﺷــﺪ‪.‬‬

‫ﺍﻳــﺮﺍﻥ ﻭ ﺟﻬﺎﻥ ﺑﻌﺪ ﺍﺯ ﻳﻚ ﺑﻴﻤﺎﺭﻯ ﺩﺍﺭﻓﺎﻧﻰ ﺭﺍ ﻭﺩﺍﻉ ﮔﻔﺖ ﻭ »ﺑﺎ ﺩﻟﻰ ﺁﺭﺍﻡ‬

‫ﻗﻴﻤﺖ ﮔﻨﺪﻡ ‪50‬ﺩﺭﺻﺪ ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺖ‪ .‬ﻣﺪﺗﻰ ﻗﺒﻞ ﺩﻭﻟﺖ ﻓﺮﺍﻧﺴــﻪ ﺑﻮﺩﺟﻪ‬

‫ﻭ ﻗﻠﺒﻰ ﻣﻄﻤﺌﻦ ﻭ ﺭﻭﺣﻰ ﺷــﺎﺩ ﻭ ﺿﻤﻴﺮﻯ ﺍﻣﻴﺪﻭﺍﺭ ﺑﻪ ﻓﻀﻞ ﺧﺪﺍ« ﺑﻪ ﺩﻳﺎﺭ‬

‫ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﻛﻤﻚ ﺑﻪ ﺍﺳﺘﻘﻼﻝﻃﻠﺒﺎﻥ ﺍﻣﺮﻳﻜﺎ ﻭ ﺩﺭ ﺟﻨﮓ ﺑﺎ ﺭﻗﻴﺐ ﻗﺪﻳﻤﻰ‬

‫ﺑﺎﻗﻰ ﺷﺘﺎﻓﺖ‪.‬‬

‫ﺧــﻮﺩ ﺩﻭﻟﺖ ﺍﻧﮕﻠﻴﺲ ﺍﺯ ﺩﺳــﺖ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻫﺰﻳﻨﻪ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﺳــﻮﺩ‬ ‫ﻗﺎﺑﻞ ﺗﻮﺟﻬﻰ ﺩﺍﺷــﺘﻪ ﺑﺎﺷﺪ ﺧﺰﺍﻧﻪ ﺭﺍ ﺧﺎﻟﻰ ﻛﺮﺩ‪ .‬ﻋﺪﻩﺍﻯ ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ‬

‫‪ /٢‬ﺍﻧﻘﻼﺏ ﻓﺮﺍﻧﺴﻪ‬

‫ﺛﺮﻭﺕ ﺩﺍﺷــﺘﻨﺪ )ﺍﺷﺮﺍﻑ( ﻛﻤﺘﺮﻳﻦ ﻣﺎﻟﻴﺎﺕ ﺭﺍ ﻣﻰﺩﺍﺩﻧﺪ ﻭ ﺣﺘﻰ ﺳﻬﻤﻰ ﻫﻢ‬

‫ﻓﺮﺍﻧﺴــﻪ ﻗــﺮﻥ ‪ 18‬ﺑﺎ ﺟﻤﻌﻴــﺖ ‪26‬ﻣﻴﻠﻴــﻮﻥ ﻧﻔــﺮﻯ )ﭘﺮﺟﻤﻌﻴﺖﺗﺮﻳﻦ ﻭ‬

‫ﺍﺯ ﺧﺰﺍﻧﻪ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﺛﺮﻭﺗﻤﻨﺪﺗﺮﻳﻦ ﻛﺸــﻮﺭ ﺍﺭﻭﭘﺎ( ﺍﺯ ﺳﻪ ﻃﺒﻘﻪ ﻣﺠﺰﺍ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﺑﻮﺩ؛ ﺍﺷﺮﺍﻑ‪،‬‬

‫ﻟﻮﻳــﻰ ﺷــﺎﻧﺰﺩﻫﻢ ﺗﻼﺵ ﻛﺮﺩ ﻛﻪ ﻣﺨــﺎﺭﺝ ﺭﺍ ﺍﺯ ﻃﺮﻳــﻖ ﺍﻓﺰﺍﻳﺶ ﻣﺎﻟﻴﺎﺕ‬

‫ﻛﻠﻴﺴــﺎ ﻭ ﻣﺮﺩﻡ ﻋﺎﺩﻯ‪ .‬ﺣﻘﻮﻕ ﻗﺎﻧﻮﻧﻰ ﻓﺮﺩ ﻭ ﺣﻴﺜﻴﺖ ﺍﻭ ﺑﻪ ﺍﻳﻦ ﻃﺒﻘﻪﺑﻨﺪﻯ‬

‫ﺍﺷﺮﺍﻑ ﺟﺒﺮﺍﻥ ﻛﻨﺪ‪ .‬ﻭﻟﻰ ﺍﺷﺮﺍﻑ ﻛﻪ ﺻﺎﺣﺐ ﮔﺮﻭﻩﻫﺎ ﻭ ﺍﻧﺠﻤﻦﻫﺎﻯ ﺑﺴﻴﺎﺭ‬

‫ﺑﺴــﺘﮕﻰ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﭘﺎﺭﻳﺲ ﻣﺮﻛﺰ ﻧﻬﻀﺖ ﻭ ﻛﺎﻧﻮﻥ ﺭﻭﺷﻨﻔﻜﺮﻯ‬

‫ﺑﻮﺩﻧﺪ ﺣﺎﺿﺮ ﺑﻪ ﺗﺮﻙ ﻣﻨﺎﻓﻊ ﺧﻮﺩ ﻧﺸــﺪﻧﺪ‪ .‬ﺑﺎ ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﻛﺸﻤﻜﺶﻫﺎ‬

‫ﺍﺭﻭﭘﺎ ﺑﻮﺩ ﻭ ﻫﻤﻪﺟﺎ ﺩﺭ ﻣﺤﺎﻓﻞ ﺭﻭﺷﻨﻔﻜﺮﻯ ﺯﺑﺎﻥ ﻓﺮﺍﻧﺴﻪ ﺭﺍﻳﺞ ﺑﻮﺩ‪.‬‬

‫ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻪ ﺷــﺪ ﻛﻪ ﺍﻳﻦ ﻣﺸــﻜﻞ ﺍﺯ ﺭﺍﻩ ﺍﻳﺠــﺎﺩ ﻣﺠﻠﺲ ﻃﺒﻘﺎﺗﻰ ﺣﻞ‬

‫ﻃﺒﻘﻪ ﺍﺷﺮﺍﻑ ﺣﺪﻭﺩ ﭼﻬﺎﺭﺻﺪﻫﺰﺍﺭ ﻧﻔﺮ ﺟﻤﻌﻴﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﺻﺎﺣﺐ ﻣﺸﺎﻏﻞ‬

‫ﺷــﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺠﻠﺲ ﺗﺎﺭﻳﺨﭽﻪﺍﻯ ﺩﺭ ﻗﺮﻥ ‪ 14‬ﺩﺍﺷــﺖ ﻭ ﺍﺯ ﺁﻥ ﻣﻮﻗﻊ ﺩﻳﮕﺮ‬

‫ﻭ ﻋﻨﺎﻭﻳﻦ ﻋﺎﻟﻰ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﺷــﺮﺍﻑ ﺍﺻﻴﻞ ﻛــﻪ ﺑﻪ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻯ ﻗﺪﻳﻤﻰ‬

‫ﺗﺸــﻜﻴﻞ ﻧﺸﺪﻩ ﺑﻮﺩ ﻭ ﺍﺯ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺳﻪ ﻃﺒﻘﻪ ﺍﺟﺘﻤﺎﻉ ﺗﺸﻜﻴﻞ ﻣﻰﺷﺪ ﻛﻪ‬

‫ﻧﺴــﺐ ﻣﻰﺑﺮﺩﻧﺪ ﺑﻴﺶ ﺍﺯ ﭼﻨﺪ ﻫﺰﺍﺭ ﻧﻔﺮ ﺟﻤﻌﻴﺖ ﻧﺪﺍﺷﺘﻨﺪ ﻛﻪ ﺍﻏﻠﺐ ﺳﺎﻛﻦ‬

‫ﻫــﺮ ﮔﺮﻭﻩ ﺍﺯ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﺠﻤﻮﻋ ًﺎ ﻳﻚ ﺣﻖ ﺭﺃﻯ ﺩﺭ ﺁﻥ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﻟﻮﻳﻰ ﺑﺎ‬

‫ﭘﺎﺭﻳﺲ ﻳﺎ ﺩﺭﺑﺎﺭ ﻭﺭﺳﺎﻯ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻨﺎﻥ ﺗﻮﺳﻂ ﺩﺍﻧﺶ ﺭﻭﺯ ﺁﻥ ﺯﻣﺎﻥ »ﺷﺠﺮﻩ‬

‫ﺍﻧﮕﻴــﺰﻩ ﺗﻀﻌﻴﻒ ﻃﺒﻘﺎﺕ ﺑــﺎﻻ ﺑﻪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﺮﺩﻣــﻰ ﺩﻭ ﺣﻖ ﺭﺃﻯ ﻋﻄﺎ‬

‫ﺷﻨﺎﺳــﻰ« ﻭ ﺍﺯ ﻃﺮﻑ ﭘﺎﺩﺷــﺎﻩ ﺗﺄﻳﻴﺪ ﺷــﺪﻩ ﻭ ﺑﺎﻻﺗﺮﻳﻦ ﺩﺭﺁﻣﺪ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬

‫ﻛﺮﺩ ﻭ ﻣﺠﻠﺲ ﺩﺭ ﺳــﺎﻝ ‪1789‬ﻡ ﺗﺸﻜﻴﻞ ﺷﺪ‪ .‬ﺍﺯ ‪ 1139‬ﻧﻤﺎﻳﻨﺪﻩ ﺁﻥ ‪291‬‬

‫ﺩﺍﺷــﺘﻨﺪ ﻛﻪ ﻗﺴﻤﺘﻰ ﺍﺯ ﺁﻥ ﺑﻪﺻﻮﺭﺕ ﻣﺴﺘﻤﺮﻯ ﺍﺯ ﺧﺰﺍﻧﻪ ﭘﺮﺩﺍﺧﺖ ﻣﻰﺷﺪ‪.‬‬

‫ﻧﻔــﺮ ﺍﺯ ﻛﻠﻴﺴــﺎ‪ 270 ،‬ﻧﻔﺮ ﺍﺯ ﺍﺷــﺮﺍﻑ ﻭ ‪ 578‬ﻧﻔﺮ ﺍﺯ ﻣــﺮﺩﻡ ﻋﺎﺩﻯ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺩﻳﮕﺮ ﺍﺷــﺮﺍﻑ ﻛﻪ ﻣﻰﺗﻮﺍﻥ ﺍﺯ ﺁﻧﻬﺎ ﺑﻪ ﻧــﺎﻡ »ﻧﺠﺒﺎ« ﻳﺎﺩ ﻛﺮﺩ ﺍﻟﻘﺎﺏ ﺧﻮﺩ ﺭﺍ‬

‫ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻨﻜﻪ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻛﻠﻴﺴــﺎ ﺍﺯ ﺟﻤﻠﻪ ﻛﺸﻴﺸــﺎﻥ ﻋﺎﺩﻯ‬

‫ﺑﻪ ﺭﻭﺵﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺍﺯ ﻧﻈﺎﻡ ﺳــﻠﻄﻨﺘﻰ ﺧﺮﻳــﺪﺍﺭﻯ ﻛﺮﺩﻩ ﻭ ﺑﺎ ﺩﺭﺁﻣﺪﻯ‬

‫ﻭ ﺑﺮﺧﻰ ﺍﺯ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺍﺷــﺮﺍﻑ ﺻﺎﺣﺐ ﺍﻓــﻜﺎﺭﻯ ﻣﺘﻔﺎﻭﺕ ﺑﺎ ﺭﻭﺣﻴﻪ ﻃﺒﻘﻪ‬

‫ﺍﺯ ﺍﻣﻼﻙ ﺍﺟــﺪﺍﺩﻯ‪ ،‬ﺧﺪﻣﺖ ﺩﺭ ﺩﺭﺟﺎﺕ ﺑﺎﻻﻯ ﺍﺭﺗــﺶ ﻭ ﺗﺠﺎﺭﺕ‪ ،‬ﻋﻤﺪﻩ‬

‫ﺧﻮﺩ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺠﻠﺲ ﺗﺸــﻜﻴﻞ ﺷــﺪ ﻭﻟﻰ ﺑﻪ ﻋﻠﺖ ﻧﺪﺍﺷﺘﻦ ﺗﺠﺮﺑﻴﺎﺕ ﻗﺒﻠﻰ‬

‫ﺯﻧﺪﮔﻰ ﺭﺍ ﻣﻰﮔﺬﺭﺍﻧﺪﻧﺪ‪ .‬ﺭﺳــﻮﻡ ﻓﺌﻮﺩﺍﻟﻰ ﺩﺭ ﺍﻳﻦ ﻃﺒﻘﻪ ﺍﺳــﺘﻤﺮﺍﺭ ﺩﺍﺷــﺖ‪.‬‬

‫ﻣﺮﺗﺒ ًﺎ ﺑﻪ ﻣﺸــﻜﻞ ﺑﺮﺧﻮﺭﺩ ﻣﻰﻛﺮﺩ‪ .‬ﺑﻰﺍﻋﺘﻨﺎﻳﻰ ﻃﺒﻘﺎﺕ ﺑﺎﻻ ﺑﻪ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ‬

‫ﺁﻧﺎﻥ ﻗﺼﺮﻫﺎﻳﻰ ﺩﺭ ﺍﻣﻼﻙ ﺧﻮﺩ ﺳــﺎﺧﺘﻪ ﻭ ﺻﺎﺣﺐ ﺩﺍﺭﺍﻳﻰ ﺭﻋﺎﻳﺎ‪ ،‬ﺳﻬﻤﻰ‬

‫ﻣﺮﺩﻡ ﺗﺎ ﺟﺎﻳﻰ ﭘﻴﺶ ﺭﻓﺖ ﻛﻪ ﺍﺯ ﻭﺭﻭﺩ ﺁﻧﻬﺎ ﺑﻪ ﺳــﺎﺧﺘﻤﺎﻥ ﺍﺻﻠﻰ ﻣﻤﺎﻧﻌﺖ‬

‫ﺍﺯ ﻣﺤﺼﻮﻝ ﺳــﺎﻟﻴﺎﻧﻪ‪ ،‬ﻣﺠﻮﺯ ﺷﻜﺎﺭ ﻭ ﺑﻬﺮﻩﺑﺮﺩﺍﺭﻯ ﺍﺯ ﻣﻨﺎﺑﻊ ﻃﺒﻴﻌﻰ ﻭ ﺣﻖ‬

‫ﻛﺮﺩﻧــﺪ‪ .‬ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﺮﺩﻡ ﻛﻪ ﺍﻏﻠﺐ ﺍﺯ ﺳــﻄﻮﺡ ﺑﺎﻻﻯ ﻃﺒﻘﻪ ﺧﻮﺩ ﺑﻮﺩﻧﺪ ﻭ‬

‫ﻗﻀﺎﻭﺕ ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﺧﻮﺩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺑﺎ ﺭﻭﺣﻴﻪ ﺍﺷــﺮﺍﻓﻰ ﺁﺷﻨﺎﻳﻰ ﺩﺍﺷﺘﻨﺪ ﺑﻪ ﻣﻘﺎﻭﻣﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﺑﺮﺧﻮﺭﺩ ﺍﺩﺍﻣﻪ‬

‫ﻣﺮﺩﻡ ﻋــﺎﺩﻯ ‪98‬ﺩﺭﺻﺪ ﺟﻤﻌﻴﺖ ﺭﺍ ﺗﺸــﻜﻴﻞ ﻣﻰﺩﺍﺩﻧــﺪ‪ .‬ﺍﻳﻦ ﻃﺒﻘﻪ ﺧﻮﺩ‬

‫ﺩﺍﺩﻧﺪ ﻭ ﻣﺴــﺎﻟﻪ ﺍﺯ ﻣﻮﺿﻮﻉ ﺑﻮﺩﺟﻪ ﻭ ﻣﺎﻟﻴﺎﺕ ﺑﻪ ﻧﻮﻋﻰ ﻣﺨﺎﺻﻤﻪ ﻣﻨﺤﺮﻑ‬

‫ﺍﺯ ﺩﻭ ﺳﻄﺢ ﺳــﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺷﻬﺮﻧﺸﻴﻨﺎﻥ ﻛﻪ ﺷــﺎﻣﻞ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﺍﻥ‪،‬‬

‫ﺷــﺪ‪ .‬ﺑﻪ ﺩﺳــﺘﻮﺭ ﻟﻮﻳﻰ ﭼﻨﺪ ﻫﻨــﮓ ﻧﻈﺎﻣﻰ ﺩﺭ ﭘﺎﺭﻳــﺲ ﻣﻮﺿﻊ ﮔﺮﻓﺘﻨﺪ ﻭ‬

‫ﺑﺎﺯﺭﮔﺎﻧــﺎﻥ‪ ،‬ﺑﺎﻧﻜــﺪﺍﺭﺍﻥ ﺍﻭﻟﻴﻪ‪ ،‬ﺻﺎﺣﺒﺎﻥ ﺻﻨﺎﻳﻊ ﺧﺮﺩ ﻭ ﻣﺸــﺎﻏﻞ ﻣﺸــﺎﺑﻪ‬

‫ﻓﻀﺎﻯ ﺣﻜﻮﻣﺖ ﻧﻈﺎﻣﻰ ﺍﻳﺠﺎﺩ ﺷﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺑﺎﻋﺚ ﺍﻓﺰﺍﻳﺶ ﺗﺸﻨﺞ ﻋﻤﻮﻣﻰ‬

‫ﻣﻰﺷــﻮﺩ ﻭ ﺳﻄﺢ ﺁﺧﺮ ﺷﺎﻣﻞ ﻛﺸﺎﻭﺭﺯﺍﻥ‪ ،‬ﻛﺎﺭﮔﺮﺍﻥ ﻭ ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﻋﻤﻖ‬

‫ﺷــﺪ ﺯﻳﺮﺍ ﺑﺮﺧﻰ ﺍﺯ ﺍﻳﻦ ﺳــﺮﺑﺎﺯﺍﻥ ﺁﻟﻤﺎﻧﻰ ﻳﺎ ﺳﻮﺋﻴﺴــﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺣﺘﻤﺎﻝ‬

‫ﻓﻘﺮ ﻧﻪ ﺑﻪ ﻓﻜﺮ ﺍﻧﻘﻼﺏ ﺑﻮﺩﻧﺪ ﻭ ﻧﻪ ﺣﻀﻮﺭﻯ ﺩﺭ ﺁﻥ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﻧﻘﻼﺏ ﻓﺮﺍﻧﺴﻪ‬

‫ﻣﻰﺭﻓﺖ ﺑﻪ ﻣﺮﺩﻡ ﺣﻤﻠﻪ ﻛﻨﻨﺪ‪ .‬ﺷﺎﻳﻌﻪ ﺗﻴﺮﺍﻧﺪﺍﺯﻯ ﺳﺮﺑﺎﺯﺍﻥ ﺁﻟﻤﺎﻧﻰ ﺑﻪ ﺳﻮﻯ‬

‫ﺭﺍ ﺳــﺮﻣﺎﻳﻪﺩﺍﺭﺍﻥ ﻭ ﺑﺎﺯﺭﮔﺎﻧﺎﻥ ﺷﻬﺮﻧﺸــﻴﻦ ﺭﻫﺒﺮﻯ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺍﻳﺪﻩﻫﺎﻯ‬

‫ﻓﺮﺍﻧﺴــﻮﻳﺎﻥ ﻛﺎﻓﻰ ﺑﻮﺩ ﻛﻪ ﻣــﺮﺩﻡ ﺑﺮﺍﻯ ﺩﻓﺎﻉ ﺍﺯ ﺧﻮﺩ ﺑﻪ ﺍﺳــﻠﺤﻪﺧﺎﻧﻪﺍﻯ‬

‫ﺑﻮﺭژﻭﺍﻳﻰ ﻭ ﻋﺼﺮ ﺭﻭﺷــﻨﮕﺮﻯ ﺭﺍ ﺩﺭ ﺳــﺮ ﺩﺍﺷــﺘﻨﺪ ﻭ ﺫﻳﻞ ﺷﻌﺎﺭ ﺑﺮﺍﺑﺮﻯ ﻭ‬

‫ﺣﻤﻠﻪ ﻛﺮﺩﻩ ﻭ ﺗﻔﻨﮓﻫﺎﻯ ﺑﺪﻭﻥ ﺑﺎﺭﻭﺕ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﻧﺪ‪ .‬ﺯﻧﺪﺍﻥ »ﺑﺎﺳﺘﻴﻞ«‬

‫ﺁﺯﺍﺩﻯ‪ ،‬ﻣﺤﺪﻭﺩ ﺷــﺪﻥ ﻗﺪﺭﺕ ﺳﻠﻄﻨﺖ‪ ،‬ﺍﺷﺮﺍﻑ ﻭ ﻛﻠﻴﺴﺎ ﻭ ﮔﺴﺘﺮﺵ ﻧﻔﻮﺫ‬

‫ﺍﻧﺒــﺎﺭ ﺑﺎﺭﻭﺕ ﺑﻮﺩ ﻭ ﻧﻤﺎﺩ ﺍﺳــﺘﺒﺪﺍﺩ ﺧﺎﻧﺪﺍﻥ »ﺑﻮﺭﺑﻮﻥ« ﺑﻪ ﺣﺴــﺎﺏ ﻣﻰﺁﻣﺪ‪.‬‬

‫ﺧــﻮﺩ ﺩﺭ ﻗﺪﺭﺕ ﺭﺍ ﻃﻠﺐ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﺩﺭﺣﺎﻟﻴﻜﻪ ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﺩﺭ ﺁﺭﺯﻭﻯ ﻟﻐﻮ‬

‫ﺟﻤﻌﻴﺖ ﺑﻪ ﺳــﻮﻯ ﺯﻧــﺪﺍﻥ ﺣﺮﻛﺖ ﻛﺮﺩ ﻭ ﺍﻧﻘﻼﺏ ﺑﺎ ﻓﺘﺢ ﺑﺎﺳــﺘﻴﻞ ﺟﺮﻗﻪ‬


‫ﭘﻰ ﻧﻮﺷﺖ‬

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‫ﺧﻮﺭﺩ‪ .‬ﺍﻧﻘﻼﺑﻰ ﻛﻪ ﺩﺭ ﻣﺘﻦ ﭘﺮﻭﺗﻜﻞﻫﺎﻯ ﺻﻬﻴﻮﻧﻴﺴــﻢ ﺟﻬﺎﻧﻰ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬

‫ﭘﺎﺩﺷــﺎﻫﺎﻥ ﺍﺭﻭﭘﺎﻳﻰ ﺑﻮﺩ‪ .‬ﺳــﺮﺍﻧﺠﺎﻡ ﺣﻜﻢ ﺍﻋﺪﺍﻡ ﭘﺎﺩﺷــﺎﻩ ﺩﺭ ﺩﺍﺩﮔﺎﻫﻰ ﺑﺎ‬

‫»ﻣﺎ ﺍﻳﻦ ﺍﻧﻘﻼﺏ ﺭﺍ ﺍﻧﻘﻼﺏ ﻛﺒﻴﺮ ﻧﺎﻣﻴﺪﻳﻢ«‪.‬‬

‫ﺣﻀــﻮﺭ ﻭﻛﻼﻯ ﻣﺪﺍﻓﻊ ﺗﻌﻴﻴﻦ ﮔﺮﺩﻳﺪ ﻭ ﻟﻮﻳﻰ ﺷــﺎﻧﺰﺩﻫﻢ ﺑﺎ ﮔﻴﻮﺗﻴﻦ ﮔﺮﺩﻥ‬

‫ﮔﺮﻭﻩﻫﺎﻯ ﻣﺘﻌﺪﺩﻯ ﺩﺭ ﻃﻮﻝ ﺳــﺎﻝﻫﺎﻯ ﺍﻭﻟﻴﻪ ﺍﻧﻘﻼﺏ ﻧﻘﺶ ﺩﺍﺷﺘﻨﺪ ﻣﺎﻧﻨﺪ‬

‫ﺯﺩﻩ ﺷــﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻣﺨﺎﺭﺝ ﺟﻨﮓ ﻭ ﺑﺤﺮﺍﻥ ﻣﺎﻟﻰ ﺑﺎﻋﺚ ﺷﻮﺭﺵ ﻣﺮﺩﻡ‬

‫ﻃﺮﻓﺪﺍﺭﺍﻥ ﺳﻠﻄﻨﺖ ﻣﺸﺮﻭﻁ ﺑﻪ ﺭﻫﺒﺮﻯ »ﻣﻴﺮﺍﺑﻮ« ﺍﺯ ﻃﺒﻘﻪ ﺍﺷﺮﺍﻑ ﻛﻪ ﺧﻮﺩ‬

‫ﮔﺮﺳﻨﻪ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬

‫ﻳﻚ ﻓﺮﺍﻣﺎﺳﻮﻧﺮ ﺑﻮﺩ‪ .‬ﮔﺮﻭﻩ »ژﺍﻛﻮﺑﻦﻫﺎ« ﺑﻪ ﺭﻫﺒﺮﻯ »ﺭﻭﺑﺲﭘﻴﺮ« ﻛﻪ ﺗﺤﺖ‬

‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﻭﺿﻌﻴﺖ ﺁﺷــﻮﺏﺯﺩﻩ ﺭﻭﺑﺲﭘﻴﺮ ﻳﻚ ﺭﺍﻩ ﺣﻞ ﺳﺎﺩﻩ ﺍﺭﺍﺋﻪ ﺩﺍﺩ؛‬

‫ﺗﺄﺛﻴﺮ ﺍﻳﺪﻩﻫﺎﻯ ﺩﻣﻮﻛﺮﺍﺗﻴﻚ »ژﺍﻥ ژﺍﻙ ﺭﻭﺳــﻮ« ﻗﺮﺍﺭ ﺩﺍﺷﺖ‪ .‬ﺍﺑﺘﺪﺍ ﻗﺪﺭﺕ‬

‫ﺍﻭ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺷــﺖ ﻧﺴــﺒﺖ ﺑﻪ ﺧﺎﺋﻨﺎﻥ ﺑﻴﺶ ﺍﺯ ﺣﺪ ﮔﺬﺷﺖ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺍﻭ ﻫﺮ ﻛﺴــﻰ ﻛﻪ ﻭﻓﺎﺩﺍﺭﻯ ﺧﻮﺩ ﺭﺍ ﻛﺎﻣ ً‬ ‫ﻼ ﺑﻪ ﺍﺛﺒﺎﺕ ﻧﺮﺳــﺎﻧﺪﻩ ﺑﻮﺩ‪،‬‬

‫ﺍﻧﺪﻛﻰ ﻛﺎﺳــﺘﻪ ﺷــﺪ ﻭﻟﻰ ﻓﻜﺮ ﭼﻨﺪﺍﻧﻰ ﺑﻪ ﺣﺎﻝ ﺗﻮﺩﻩﻫﺎﻯ ﻓﻘﻴﺮ ﺩﻫﻘﺎﻧﺎﻥ ﻭ‬

‫ﻣﺴﺘﺤﻖ ﻣﺮگ ﻣﻌﺮﻓﻰ ﻛﺮﺩ‪.‬‬

‫ﻛﺎﺭﮔﺮﺍﻥ ﻧﺸﺪ‪ .‬ﺍﻟﻘﺎﺏ ﺍﺷــﺮﺍﻓﻰ ﻟﻐﻮ ﺷﺪ‪ .‬ﺍﻣﻼﻙ ﻛﻠﻴﺴﺎ ﺑﻪ ﻣﺰﺍﻳﺪﻩ ﮔﺬﺍﺷﺘﻪ‬

‫ﺍﻋﺪﺍﻡﻫﺎ ﺩﻭﺑﺎﺭﻩ ﺁﻏﺎﺯ ﺷــﺪﻧﺪ ﻭ ﮔﺮﻭﻩ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﻧﻘﻼﺑﻴﻮﻥ ﺳﺎﺑﻖ ﺩﺭ ﺣﺎﻟﻰ‬

‫ﺷﺪ ﻭ ﺭﻭﺣﺎﻧﻴﻮﻥ ﺩﺭ ﺷﻤﺎﺭ ﻛﺎﺭﻣﻨﺪﺍﻥ ﺩﻭﻟﺘﻰ ﺩﺭﺁﻣﺪﻧﺪ‪ .‬ﭘﺎپ ﺗﺸﻜﻴﻼﺕ ﺟﺪﻳﺪ‬

‫ﻛﻪ ﺳــﺮﻭﺩ ﺍﻧﻘﻼﺑﻰ »ﻣﺎﺭﺳﻴﺰ« ﺭﺍ )ﺳــﺮﻭﺩﻯ ﻛﻪ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺟﻨﮓ‬

‫ﺭﺍ ﻣﺤﻜﻮﻡ ﻛﺮﺩ‪ .‬ﻟﻮﻳﻰ ﺗﺼﻤﻴﻢ ﺑﻪ ﻓﺮﺍﺭ ﮔﺮﻓﺖ ﻭﻟﻰ ﺷــﻨﺎﺧﺘﻪ‪ ،‬ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻩ ﻭ‬

‫ﺑﺎ ﺳــﺘﻢﮔﺮﺍﻥ ﺩﻋﻮﺕ ﻣﻰﻛﺮﺩ( ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﻛﺸﺘﻪ ﺷﺪﻧﺪ‪ .‬ﺍﻫﺎﻧﺖ ﺑﻪ ﺍﺷﻴﺎﻯ‬

‫ﺯﻧﺪﺍﻧﻰ ﺷــﺪ‪ .‬ﻫﺮ ﮔﺮﻭﻩ ﺍﻧﻘﻼﺑﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﺩﺍﺭﺍﻯ ﮔﺎﺭﺩ ﻣﺴــﻠﺢ ﺑﻮﺩ ﻛﻪ ﺯﺩ‬

‫ﻣﻘﺪﺱ ﻭ ﺣﻤﻠﻪ ﺑﻪ ﻛﻠﻴﺴــﺎﻫﺎ ﺍﻳﻦ ﺁﺷــﻮﺏ ﺭﺍ ﻫﻤﺮﺍﻫﻰ ﻣﻰﻛﺮﺩ‪ .‬ﺩﺭ ﺣﺪﻭﺩ‬

‫ﻭ ﺧﻮﺭﺩﻫﺎﻳﻰ ﺭﺍ ﺑﺎﻋﺚ ﻣﻰﺷــﺪ‪ .‬ﻣﺪﺗﻰ ﺑﻪ ﺗﻨﻈﻴﻢ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳــﻰ ﮔﺬﺷﺖ‪.‬‬

‫ﺩﻩ ﻣــﺎﻩ ﻧﺰﺩﻳﻚ ﺑﻪ ﭼﻬﻞﻫﺰﺍﺭ ﻧﻔﺮ ﺗﻮﺳــﻂ ﺭژﻳﻢ ﺟﻤﻬﻮﺭﻯ ﺍﻧﻘﻼﺑﻰ ﻣﺪﺍﻓﻊ‬

‫ﺩﺭ ﻗﺎﻧﻮﻥ ﺟﺪﻳﺪ ﭘﺎﺩﺷــﺎﻩ ﻗﺪﺭﺕ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﺭﺍﺩﻩ ﻓﺮﺍﻧﺴﻮﻳﺎﻥ ﺩﺭﻳﺎﻓﺖ ﻛﺮﺩﻩ‬

‫ﺣﻘﻮﻕ ﺑﺸــﺮ ﺑﺎ ﮔﻴﻮﺗﻴﻦ ﮔﺮﺩﻥ ﺯﺩﻩ ﺷــﺪﻧﺪ ﻭ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﻧﻔﺮ ﺑﺎﺯﺩﺍﺷﺖ ﻭ‬

‫ﺑــﻮﺩ‪ .‬ﻟﻮﻳــﻰ ﻛﻪ ﺑﻪ ﺭﻏﻢ ﻣﻴﻞ ﺧﻮﺩ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳــﻰ ﺭﺍ ﺗﺄﻳﻴــﺪ ﻛﺮﺩﻩ ﺑﻮﺩ ﺍﺯ‬

‫ﺭﻭﺍﻧــﻪ ﺯﻧﺪﺍﻧﻬﺎ ﺷــﺪﻧﺪ‪ .‬ﺣﺘﻰ ﺑﻌﻀﻰ ﺍﺯ ژﺍﻛﻮﺑﻦﻫﺎ ﻧﻴﺰ ﺍﻋﺪﺍﻡ ﺷــﺪﻧﺪ‪ .‬ﺣﺪﻭﺩ‬

‫ﻛﺸــﻮﺭﻫﺎﻯ ﺧﺎﺭﺟﻰ ﺗﻘﺎﺿﺎﻯ ﻛﻤﻚ ﻛﺮﺩ‪ .‬ﻋﺎﻗﺒﺖ ﺩﺭ ﺳﺎﻝ ‪1792‬ﻡ ﺳﭙﺎﻩ‬

‫ﻫﺸــﺖ ﺩﺭﺻﺪ ﺍﻋﺪﺍﻣﻴﺎﻥ ﺍﺷــﺮﺍﻑ‪ ،‬ﭼﻬﺎﺭﺩﻩ ﺩﺭﺻﺪ ﺍﺯ ﻃﺒﻘﻪ ﺑﻮﺭژﻭﺍ‪ ،‬ﺷﺶ‬

‫ﺍﺗﺮﻳﺶ ﺑﻪ ﺧﺎﻙ ﻓﺮﺍﻧﺴــﻪ ﺭﻭﻯ ﺁﻭﺭﺩ ﻭ ﭼﻮﻥ ﻟﻮﻳﻰ ﻧﻘﺸــﻪ ﺟﻨﮓ ﺭﺍ ﻗﺒﻼ‬

‫ﺩﺭﺻﺪ ﺍﺯ ﻃﺒﻘﻪ ﻛﻠﻴﺴــﺎ ﻭ ﺣﺪﺍﻗﻞ ﻫﻔﺘﺎﺩ ﺩﺭﺻــﺪ ﺍﺯ ﻣﺮﺩﻡ ﻋﺎﺩﻯ ﻭ ﺯﺍﺭﻋﺎﻥ‬

‫ﺑﺮﺍﻯ ﺳﺮﺩﺍﺭﺍﻥ ﺍﺗﺮﻳﺸﻰ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩ‪ ،‬ﻓﺮﺍﻧﺴﻮﻳﺎﻥ ﺷﻜﺴﺖ ﺧﻮﺭﺩﻧﺪ‪ .‬ﻣﺮﺩﻡ‬

‫ﻭ ﻛﺎﺭﮔﺮﺍﻥ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﻛﻪ ﻧﻤﻰﺗﻮﺍﻧﺴــﺘﻨﺪ ﻧﻨﮓ ﺍﻳﻦ ﺷﻜﺴــﺖ ﺭﺍ ﺗﺤﻤﻞ ﻛﻨﻨــﺪ ﺍﺯ ﻣﺠﻠﺲ‪ ،‬ﻋﺰﻝ‬

‫ﺩﺭ ﺳﺎﻝ ‪1794‬ﻡ ﺍﺯ ﺑﻴﻦ ﺳــﺮﺍﻥ ﺍﻭﻟﻴﻪ ﺍﻧﻘﻼﺑﻰ ﺗﻨﻬﺎ ﺭﻭﺑﺲﭘﻴﺮ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ‬

‫ﻟﻮﻳﻰ ﺭﺍ ﺧﻮﺍﺳﺘﻨﺪ‪ .‬ﻟﻮﻳﻰ ﺩﺳﺖ ﺑﻪ ﻭﺗﻮﻯ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻣﺼﻮﺑﺎﺕ ﻣﺠﻠﺲ ﺯﺩ‪.‬‬

‫ﺑﻮﺩ ﻛﻪ ﺟﺸﻦﻫﺎﻳﻰ ﺭﺍ ﺩﺭ ﺳﺘﺎﻳﺶ ﻧﻈﻢ ﻧﻮﻳﻦ ﺧﻮﺩ ﺑﺮﮔﺰﺍﺭ ﻣﻰﻛﺮﺩ‪ .‬ﭘﺲ ﺍﺯ‬

‫ﻣﺮﺩﻡ ﺑﻪ ﻗﺼﺮ ﻟﻮﻳﻰ ﺣﻤﻠﻪ ﻛﺮﺩﻧﺪ ﻛﻪ ﻫﺰﺍﺭ ﻧﻔﺮ ﻛﺸــﺘﻪ ﺩﺍﺷﺖ‪ .‬ﺗﻨﺪﺭﻭﻫﺎﻳﻰ‬

‫ﺍﻳﻦ‪ ،‬ﺳﻠﺴﻠﻪ ﺍﻋﺪﺍﻡﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩ ﻛﻪ ﺩﻭﺳﺘﺎﻧﺶ ﺭﺍ ﻫﻢ ﻭﺣﺸﺖ‬

‫ﻣﺜﻞ ﺭﻭﺑﺲﭘﻴﺮ ﻧﻴﺰ ﻫﺪﺍﻳﺖﮔﺮ ﺷﻮﺭﺵﻫﺎ ﺑﻮﺩﻧﺪ‪ .‬ﺳﺮﺍﻧﺠﺎﻡ ﮔﻴﻮﺗﻴﻦﻫﺎ ﺷﺮﻭﻉ‬

‫ﺯﺩﻩ ﻭ ﻣﻨﺰﺟﺮ ﺳﺎﺧﺖ‪ .‬ﺍﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﺑﺎﻋﺚ ﺍﺧﺘﻼﻓﺎﺗﻰ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺑﺎﻗﻰﻣﺎﻧﺪﻩ‬

‫ﺑــﻪ ﻛﺎﺭ ﻛﺮﺩﻧﺪ‪ .‬ﺍﺯ ﺣــﺪﻭﺩ ‪ 1400‬ﻧﻔﺮ ﺍﻋﺪﺍﻣﻰ ﺩﺭ ﭼﻬﺎﺭ ﺭﻭﺯ‪ ،‬ﺳــﻪ ﭼﻬﺎﺭﻡ‬

‫ﺷﺪ‪ .‬ﺳﺮﺍﻧﺠﺎﻡ ﺭﻭﺑﺲﭘﻴﺮ ﺩﺭ ﻣﺠﻠﺲ ﺣﺎﺿﺮ ﺷﺪ ﺗﺎ ﺩﺭﺑﺎﺭﻩ ﻣﻮﺝ ﺁﺩﻡﻛﺸﻰﻫﺎ‬

‫ﺯﻧﺪﺍﻧﻴﺎﻥ ﻋﺎﺩﻯ ﻭ ﺑﻘﻴﻪ ﺍﺷﺮﺍﻑ ﻭ ﺍﻫﺎﻟﻰ ﻛﻠﻴﺴﺎ ﺑﻮﺩﻧﺪ‪ .‬ﺳﺮﺍﻧﺠﺎﻡ ﺷﻮﺭﺷﻴﺎﻥ‪،‬‬

‫ﺗﻮﺿﻴﺢ ﺩﻫﺪ‪.‬‬

‫ﭘﺎﺭﻳﺲ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﮔﺮﻓﺘﻨﺪ‪ .‬ﻗﻴﺎﻡﻛﻨﻨﺪﮔﺎﻥ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺠﻠﺲ ﻗﺎﻧﻮﻥﮔﺬﺍﺭﻯ‬

‫ﻣﺠﻠﺲ ﺩﺭ ﻫﻤﺎﻥ ﺟﻠﺴﻪ ﺑﻪ ﺑﺎﺯﺩﺍﺷﺖ ﺍﻭ ﻭ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺍﻃﺮﺍﻓﻴﺎﻧﺶ ﺭﺃﻯ ﺩﺍﺩ‪.‬‬

‫ﺭﺍ ﻏﺼــﺐ ﻭ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳــﻰ ﺭﺍ ﻧﺴــﺦ ﻛﺮﺩﻧﺪ‪ .‬ﺳــﭙﺲ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺟﺪﻳﺪﻯ‬

‫ﺭﻭﺑﺲﭘﻴﺮ ﺩﺭ ﺷــﻬﺮﺩﺍﺭﻯ ﭘﺎﺭﻳﺲ ﺳﻨﮕﺮ ﮔﺮﻓﺖ ﻭ ﺩﺭ ﺟﺮﻳﺎﻥ ﻳﻚ ﺩﺭﮔﻴﺮﻯ‬

‫ﺑﺮﮔﺰﺍﺭ ﺷﺪ ﺗﺎ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻛﻨﻮﺍﻧﺴﻴﻮﻥ ﻣﺸﺮﻭﻃﻪﺍﻯ ﺑﺮﮔﺰﻳﺪﻩ ﺷﻮﻧﺪ ﻭ ﻗﺎﻧﻮﻥ‬

‫ﻣﺠﺮﻭﺡ ﻭ ﺩﺳﺘﮕﻴﺮ ﺷﺪ‪ 22 .‬ﻧﻔﺮ ﺩﺭ ﻓﻬﺮﺳﺖ ﺍﻋﺪﺍﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺩﺭ ﻫﻤﺎﻥ‬

‫ﺍﺳﺎﺳــﻰ ﺟﺪﻳﺪﺗﺮﻯ ﻛﻪ ﺑﻴﺸــﺘﺮ ﻣﻮﺍﻓﻖ ﺑﺎ ﻣﻮﺍﺯﻳﻦ ﺩﻣﻜﺮﺍﺳﻰ ﺑﺎﺷﺪ ﺗﺪﺍﺭﻙ‬

‫ﺳــﺎﻝ ‪1794‬ﻡ ﺳﺮ ﺭﻭﺑﺲﭘﻴﺮ ﺗﻮﺳــﻂ ﮔﻴﻮﺗﻴﻦ ﺍﺯ ﺑﺪﻥ ﺟﺪﺍ ﺷﺪ‪ .‬ﺍﻭ ﻛﻪ ﺩﺭ‬

‫ﻛﻨﺪ‪ .‬ﺍﻧﺘﺨﺎﺑﺎﺕ ﻋﻤﻮﻣﻰ ﺑﺮﮔﺰﺍﺭ ﺷﺪ ﻭ ﺭﻭﺑﺲﭘﻴﺮ ﺩﺭ ﺁﻥ ﺍﺯ ﻫﻤﻪ ﺟﻠﻮﺗﺮ ﺍﻓﺘﺎﺩ‪.‬‬

‫ﻫﻨﮕﺎﻡ ﻣﺮگ ﻣﺴــﻦﺗﺮﻳﻦ ﻓﺮﺩ ﺍﺯ ﮔﺮﻭﻩ ﺍﻋﺪﺍﻣﻴﺎﻥ ﺑﻮﺩ ‪ 36‬ﺳﺎﻝ ﺩﺍﺷﺖ‪ .‬ﺭﻭﺯ‬

‫ﺍﻭ ﺑﻮﺩ ﻛﻪ ﺣﻜﻮﻣﺖ ﺟﻤﻬﻮﺭﻯ ﺭﺍ ﺩﺭ ﻓﺮﺍﻧﺴــﻪ ﺍﻋﻼﻡ ﻛﺮﺩ ﻫﺮﭼﻨﺪ ﺩﺭ ﻗﺮﻳﺐ‬

‫ﺍﻋﺪﺍﻡ ﻭﻯ ﺑﻪ ﻧﺎﻡ ﺭﻭﺯ ﺗﺮﻣﻴﺪﻭﺭ ﺧﻮﺍﻧﺪﻩ ﺷﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻧﻴﺰ ﺩﺭ ﻓﺮﻫﻨﮓ ﺳﻴﺎﺳﻰ‬

‫ﺩﻭ ﺳﺎﻝ ﺣﻜﻮﻣﺘﺶ ﻋﻠﻰﺭﻏﻢ ﺷﻌﺎﺭﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺩﺭ ﺧﺼﻮﺹ »ﺣﻘﻮﻕ ﺑﺸﺮ«‬

‫ﺟﻬــﺎﻥ ﺩﻭﺭﺍﻥ ﺗﺮﻣﻴﺪﻭﺭ ﺑﻪ ﺩﻭﺭﺍﻧﻰ ﮔﻔﺘﻪ ﻣﻰﺷــﻮﺩ ﻛﻪ ﺩﺭ ﭘﻰ ﻫﺮ ﺍﻧﻘﻼﺏ‬

‫ﻭ »ﺁﺯﺍﺩﻯ« ﺍﺧﺘﻨﺎﻕ ﺷــﺪﻳﺪﻯ ﺣﺎﻛﻢ ﺷﺪ‪ .‬ﮔﺮﻭﻩ ﺍﻭ )ژﺍﻛﻮﺑﻦﻫﺎ( ﺩﺭ ﻣﺠﻠﺲ‬

‫ﺑــﺰﺭگ ﭘﺪﻳﺪ ﻣﻰﺁﻳﺪ ﻭ ﺩﺭ ﻃﻰ ﺁﻥ ﺍﻧﻘﻼﺑﻴﻮﻥ ﺑﻪ ﺣﺬﻑ ﻳﻜﺪﻳﮕﺮ ﺍﺯ ﺭﺍﻩﻫﺎﻯ‬

‫ﺗﻤﺎﻳﻞ ﺑﻪ ﺍﻋﺪﺍﻡ ﻟﻮﻳﻰ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺩﺭ ﺟﺮﻳﺎﻥ ﺑﺤﺚﻫﺎ ﻣﺪﺍﺭﻛﻰ ﺍﺯ ﮔﺎﻭﺻﻨﺪﻭﻕ‬

‫ﻣﺨﺘﻠﻒ ﻣﻰﭘﺮﺩﺍﺯﻧﺪ‪.‬‬

‫ﻣﺨﻔﻰ ﻗﺼﺮ ﺑﻪ ﺩﺳــﺖ ﺁﻣﺪ ﻛﻪ ﻧﺸــﺎﻧﻪ ﺍﺭﺗﺒﺎﻁ ﺩﺭﺑﺎﺭ ﺑــﺎ ﺿﺪﺍﻧﻘﻼﺑﻴﻮﻥ ﻭ‬

‫ﻓﺮﺍﻧﺴــﻪ ﺍﺯ ﺳــﺎﻝ ‪1789‬ﻡ ﺗﺎ ‪1914‬ﻡ ﺩﺭﮔﻴﺮ ﻛﺸﻤﻜﺶﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺑﻮﺩ‬

‫ﺑﻪ ﺩﺳــﺖ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺳﻠﻄﻨﺖ ﻣﺸــﺮﻭﻁ ﺍﻓﺘﺎﺩ‪ .‬ﺍﮔﺮﭼﻪ ﺍﺯ ﺍﺧﺘﻴﺎﺭﺍﺕ ﭘﺎﺩﺷﺎﻩ‬


‫‪ 174‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﻛﻪ ﺣﻜﻮﻣﺖ ﻛﺸــﻮﺭ ﺭﺍ ﺩﺍﺋﻤ ًﺎ ﺍﺯ ﭘﺎﺩﺷــﺎﻫﻰ ﺑﻪ ﺟﻤﻬﻮﺭﻯ ﻭ ﺑﺮﻋﻜﺲ ﺗﻐﻴﻴﺮ‬

‫ﻭ ﺭﻭﺳــﻴﻪ ﻫﻢ ﺑﺎ ﺑﺮﻳﺘﺎﻧﻴﺎ ﺩﺭ ﺑﺮﺍﺑﺮﺵ ﻣﺘﺤﺪ ﺷــﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻮﻗﻊ ﻛﻪ‬

‫ﻣــﻰﺩﺍﺩ‪ .‬ﭘﺲ ﺍﺯ ﺍﻧﻘــﻼﺏ ﻣﺪﺗﻰ ﻧﺎﭘﻠﺌﻮﻥ‪ ،‬ﻣﺪﺗﻰ ﺟﻤﻬــﻮﺭﻯ‪ ،‬ﻣﺪﺗﻰ ﻟﻮﻳﻰ‬

‫ﺣﻜﻮﻣﺖ ﻓﺮﺍﻧﺴﻪ ﺩﺭ ﺑﺤﺮﺍﻥ ﺑﻮﺩ‪ ،‬ﻧﺎﭘﻠﺌﻮﻥ ﺑﻪ ﭘﺎﺭﻳﺲ ﺑﺮﮔﺸﺖ‪ .‬ﺍﻭ ﻃﻰ ﻳﻚ‬

‫ﻫﺠﺪﻫﻢ ﻭ‪ ...‬ﻗﺪﺭﺕ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﮔﺮﻓﺘﻨﺪ‪ .‬ﻣﺠﻤﻮﻋ ًﺎ ﺳﻪ ﺑﺎﺭ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺍﺯ‬

‫ﻛﻮﺩﺗﺎ ﺩﺭ ﺳﺎﻝ ‪1799‬ﻡ ﺍﻭﻟﻴﻦ ﻛﻨﺴﻮﻝ ﺷﺪ )ﺩﺭ ﺍﺑﺘﺪﺍ ﻧﺎﻡ ﺍﻣﭙﺮﺍﺗﻮﺭ ﺑﺮ ﺧﻮﺩﺵ‬

‫ﻧﻮ ﻧﻮﺷﺘﻪ ﺷﺪ ﻭ ﺩﻭﺭﻩﻫﺎﻯ ﻃﻮﻻﻧﻰ ﺩﺭ ﻗﺤﻄﻰ ﻭ ﺟﻨﮓ ﻭ ﻧﺒﺮﺩﻫﺎﻯ ﺧﻮﻧﻴﻦ‬

‫ﻧﮕﺬﺍﺷﺖ(‪ .‬ﺗﺎ ﺳﺎﻝ ‪1802‬ﻡ ﻭ ﭘﺲ ﺍﺯ ﺳﺮﻛﻮﺏ ﺟﻨﮓﻫﺎﻯ ﺩﺍﺧﻠﻰ‪ ،‬ﺑﻪ ﻳﻜﻰ‬

‫ﺑﺮﻗﺮﺍﺭ ﮔﺮﺩﻳﺪ ﺗﺎ ﺳﺮﺍﻧﺠﺎﻡ ﻓﺮﺍﻧﺴﻪ ﻛﻨﻮﻧﻰ ﺍﺯ ﺧﺮﺍﺑﻪﻫﺎﻯ ﺟﻨﮓ ﺩﻭﻡ ﺟﻬﺎﻧﻰ‬

‫ﺍﺯ ﻗﺪﺭﺗﻤﻨﺪﺗﺮﻳﻦ ﺩﻳﻜﺘﺎﺗﻮﺭﻫﺎﻯ ﺗﺎﺭﻳﺦ ﻓﺮﺍﻧﺴــﻪ ﺗﺒﺪﻳﻞ ﮔﺸﺖ‪ .‬ﺩﺭ ‪1812‬ﻡ‬

‫ﺳﺎﺧﺘﻪ ﺷﺪ‪ .‬ﺩﺭ ﻻﻳﻪﻫﺎﻯ ﻋﻤﻴﻖ ﺍﻳﻦ ﻣﻬﺪ ﺩﻣﻮﻛﺮﺍﺳﻰ ﻭ ﺁﺯﺍﺩﻯ ﺍﻧﺒﻮﻫﻰ ﺍﺯ‬

‫ﻛﻨﺴــﻮﻝ ﻣﺎﺩﺍﻡﺍﻟﻌﻤﺮ ﺷﺪ ﻭ ﺩﻭ ﺳﺎﻝ ﺑﻌﺪ ﺍﻣﭙﺮﺍﺗﻮﺭ ﺷﺪ‪ .‬ﺗﺤﺖ ﺳﺮﭘﺮﺳﺘﻰ ﺍﻭ‬

‫ﺳﺮﻫﺎﻯ ﺑﺮﻳﺪﻩ ﺩﻓﻦ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺩﻭﻟﺖ ﻣﺮﻛﺰﻳﺖ ﭘﻴﺪﺍ ﻛﺮﺩ‪ ،‬ﻛﻠﻴﺴﺎﻯ ﻛﺎﺗﻮﻟﻴﻚ ﺭﻡ ﺑﻪﻋﻨﻮﺍﻥ ﻣﺬﻫﺐ ﺭﺳﻤﻰ‬ ‫ﺩﻭﺑــﺎﺭﻩ ﺑﺮﻗﺮﺍﺭ ﺷــﺪ ﻭ ﻗﺎﻧﻮﻥ ﺭﺍ ﺑﺎ ﭼﻴﺰﻯ ﺑﻪ ﻧﺎﻡ »ﺩﺳــﺘﻮﺭﺍﻟﻌﻤﻞ ﻧﺎﭘﻠﺌﻮﻥ«‬ ‫ﺍﺻﻼﺡ ﻛﺮﺩ‪.‬‬

‫‪ /3‬ﻧﺎﭘﻠﺌﻮﻥ ﺑُﻨﺎﭘﺎﺭﺕ‬ ‫ﻧﺎﭘﻠﺌﻮﻥ ﺑﻨﺎﭘﺎﺭﺕ )‪1821‬ـ‪1769‬ﻡ( ﺍﺯ ﺑﺰﺭگﺗﺮﻳﻦ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﻧﻈﺎﻣﻰ ﺗﺎﺭﻳﺦ‬

‫ﺩﺭ ‪1800‬ﻡ ﻧﺎﭘﻠﺌﻮﻥ ﺍﺗﺮﻳﺸــﻰﻫﺎ ﺭﺍ ﺷﻜﺴــﺖ ﺩﺍﺩ‪ .‬ﺳﭙﺲ ﺑﺮﺍﻯ ﻳﻚ ﺻﻠﺢ‬

‫ﻭ ﺍﻣﭙﺮﺍﺗﻮﺭ ﻓﺮﺍﻧﺴــﻪ ﺑﻮﺩ‪ .‬ﺩﺭ ﺟﺰﻳﺮﻩ »ﻛﺮﺱ« ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪ‪ .‬ﺩﺭ ﺁﻥ‬

‫ﻓﺮﺍﮔﻴﺮ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭﺍﺭﺩ ﻣﺬﺍﻛﺮﻩ ﺷﺪ ﻛﻪ ﻗﺪﺭﺕ ﻓﺮﺍﻧﺴﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﺭﺍ ﺗﺜﺒﻴﺖ ﻛﺮﺩ‪.‬‬

‫ﺯﻣــﺎﻥ‪ ،‬ﺍﻳﻦ ﺟﺰﻳﺮﻩ ﺟﺰء ﺣﻜﻮﻣﺖ »ﺟﻨﻮﺍ« )ﻭﺍﻗﻊ ﺩﺭ ﺍﻳﺘﺎﻟﻴﺎﻯ ﺍﻣﺮﻭﺯﻯ( ﺑﻮﺩ‪،‬‬

‫ﻭﻯ ﺩﺭ ﺳﺎﻝ ‪1805‬ﻡ ﻗﺼﺪ ﺣﻤﻠﻪ ﺑﻪ ﺍﻧﮕﻠﻴﺲ ﺭﺍ ﺩﺍﺷﺖ‪ ،‬ﻭﻟﻰ ﺑﻪ ﺍﺗﺮﻳﺶ ﻭ‬

‫ﺍﻣﺎ ﺑﻌﺪﻫﺎ ﺑﻪ ﺍﺷــﻐﺎﻝ ﻓﺮﺍﻧﺴﻪ ﺩﺭ ﺁﻣﺪ‪ .‬ﻧﺎﭘﻠﺌﻮﻥ ﺩﺭ ﻣﺪﺭﺳﻪ ﻧﻈﺎﻣﻰ‪ ،‬ﺩﺭ ﺧﺎﺭﺝ‬

‫ﺭﻭﺳــﻴﻪ ﺭﻓﺖ ﻭ ﺷﻜﺴﺖ ﺳــﺨﺘﻰ ﺭﺍ ﺑﻪ ﺁﻧﻬﺎ ﺗﺤﻤﻴﻞ ﻛﺮﺩ‪ .‬ﻧﺎﭘﻠﺌﻮﻥ ﺗﺎ ﺳﺎﻝ‬

‫ﺍﺯ ﺯﺍﺩﮔﺎﻩ ﺧﻮﻳﺶ‪ ،‬ﺗﺤﺼﻴﻞ ﻛﺮﺩ ﻭ ﺑﻪ ﺳــﺮﻋﺖ ﭘﻴﺸﺮﻓﺖ ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺍﺭﺗﺶ‬

‫‪1807‬ﻡ‪ ،‬ﺑﻴﺸﺘﺮ ﺍﺭﻭﭘﺎ ﺭﺍ ﺑﻪ ﺗﺼﺮﻑ ﺧﻮﺩ ﺩﺭ ﺁﻭﺭﺩ ﻭ ﺑﺎ ﺷﻜﺴﺖ ﺳﻮﺋﺪ‪ ،‬ﻭﺍﺭﺩ‬

‫ﻟﻮﻳﻰ ﺷﺎﻧﺰﺩﻫﻢ ﭘﻴﻮﺳﺖ‪.‬‬

‫ﻟﻬﺴــﺘﺎﻥ ﺷــﺪ‪ .‬ﺗﻨﻬﺎ ﻗﺪﺭﺗﻰ ﻛﻪ ﺩﺭ ﻣﻨﻄﻘﻪ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻧﺎﭘﻠﺌﻮﻥ ﺑﺎﻗﻰ ﻣﺎﻧﺪ‪،‬‬

‫ﺩﺭ ﺳــﺎﻝ ‪1786‬ﻡ‪ ،‬ﺑﺎ ﻣﺮگ ﭘﺪﺭ ﺑﻪ ﺯﺍﺩﮔﺎﻩ ﺧﻮﺩ ﺑﺎﺯﮔﺸﺖ ﺗﺎ ﺑﻪ ﺍﺩﺍﺭﻩ ﺑﺮﺧﻰ‬

‫ﺍﻧﮕﻠﻴﺲ ﺑﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺑﻪ ﺁﻧﺠﺎ ﺣﻤﻠﻪ ﻛﺮﺩ‪ ،‬ﺍﻣﺎ ﺷﻜﺴﺖ ﺳﺨﺘﻰ ﺧﻮﺭﺩ‪ .‬ﻭﻯ‬

‫ﺍﻣﻮﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺑﭙﺮﺩﺍﺯﺩ‪ .‬ﺍﻭ ﻃﻰ ﺳــﺎﻝﻫﺎﻯ ‪ 1789‬ﺗﺎ ‪1790‬ﻡ‪ ،‬ﺩﺭ »ﺁﻛﺴﻮﻥ«‬

‫ﺩﺭ ‪1812‬ﻡ ﺑﺎ ﺳﭙﺎﻩ ﺑﺰﺭﮔﻰ‪ ،‬ﺩﺭ ﺣﺪﻭﺩ ﭘﺎﻧﺼﺪﻫﺰﺍﺭ ﻧﻔﺮ ﺑﻪ ﺭﻭﺳﻴﻪ ﺣﻤﻠﻪ ﻛﺮﺩ‬

‫ﺑﻪ ﭘﺮﻭﺭﺵ ﺩﻳﺪﮔﺎﻩﻫــﺎﻯ ﺍﻧﻘﻼﺑﻰ ﺧﻮﺩ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﻪ ﺟﻨﺒﻪﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ‬

‫ﻭ ﺗﻤﺎﻡ ﺭﺍﻩﻫﺎﻳﻰ ﻛﻪ ﺑﻪ ﻣﺴــﻜﻮ ﺧﺘﻢ ﻣﻰﺷﺪ ﺭﺍ ﺗﺴﺨﻴﺮ ﻧﻤﻮﺩ‪ ،‬ﺍﻣﺎ ﺯﻣﺴﺘﺎﻥ‬

‫ﺁﻥ ﻓﻜﺮ ﻛﺮﺩ‪ .‬ﺍﻧﻘﻼﺏ ﺳﺎﻝ ‪1789‬ﻡ ﻓﺮﺍﻧﺴﻪ ﺗﺄﺛﻴﺮ ﭼﻨﺪﺍﻧﻰ ﺑﺮ ﻭﻯ ﻧﺪﺍﺷﺖ‪،‬‬

‫ﺍﻭ ﺭﺍ ﻣﺠﺒﻮﺭ ﺑﻪ ﺑﺎﺯﮔﺸــﺖ ﻛﺮﺩ ﻭ ﺩﺭ ﺍﺛﺮ ﮔﺮﺳــﻨﮕﻰ‪ ،‬ﺳﺮﻣﺎ ﻭ ﻧﺒﺮﺩ ﺳﺮﺑﺎﺯﺍﻥ‬

‫ﭼﺮﺍ ﻛﻪ ﺍﻭ ﻓﺮﺩ ﺳﻴﺎﺳــﻰ ﻭ ﺍﻧﻘﻼﺑﻰ ﻧﺒﻮﺩ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪1792‬ﻡ‪ ،‬ﻓﺮﺍﻧﺴﻪ ﻭﺍﺭﺩ‬

‫ﺍﻭ ﻛﺸﺘﻪ ﺷــﺪﻧﺪ ﻭ ﺗﻨﻬﺎ ﺳﻰﻫﺰﺍﺭ ﻧﻔﺮ ﺑﺮﮔﺸﺘﻨﺪ‪ .‬ﺟﺬﺭ ﻭ ﻣﺪﻫﺎ ﺷﺮﻭﻉ ﺷﺪ ﻭ‬

‫ﺟﻨﮓ ﺍﺗﺮﻳﺶ ﺷﺪ ﻭ ﺍﻧﮕﻠﻴﺲ ﺩﺭ ﺳﺎﻝ ‪1793‬ﻡ ﻛﻨﺘﺮﻝ ﺑﺨﺸﻰ ﺍﺯ ﻓﺮﺍﻧﺴﻪ ﺭﺍ‬

‫ﻃﺮﻓﺪﺍﺭﻯ ﻣﺘﺤﺪﺍﻥ ﺍﺭﻭﭘﺎﻳﻰ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺑﻪ ﺳــﻘﻮﻁ ﭘﺎﺭﻳﺲ ﻣﻨﺠﺮ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺑﻪ ﺩﺳــﺖ ﮔﺮﻓﺖ‪ .‬ﻧﺎﭘﻠﺌﻮﻥ ﭘﺲ ﺍﺯ ﻧﻘﺶﺁﻓﺮﻳﻨﻰ ﺑﺮﺍﻯ ﺷﻜﺴﺖ ﺍﻧﮕﻠﻴﺴﻰﻫﺎ‬

‫ﺍﻣﭙﺮﺍﺗﻮﺭﻯ ﻗﺪﺭﺗﻤﻨﺪ ﻧﺎﭘﻠﺌﻮﻥ‪ ،‬ﺑﻪ ﻫﻤﺎﻥ ﺳﺮﻋﺖ ﻛﻪ ﺷﻜﻞ ﮔﺮﻓﺖ‪ ،‬ﺑﻪ ﻫﻤﺎﻥ‬

‫ﺑــﻪ ﺩﺭﺟﻪ ژﻧﺮﺍﻟﻰ ﺭﺳــﻴﺪ ﻭ ﺑﺎ »ﺁﮔﻮﺳــﺘﻴﻦ ﺭﻭﺑﺲﭘﻴﺮ«‪) ،‬ﺑــﺮﺍﺩﺭ ﻛﻮﭼﻜﺘﺮ‬

‫ﺳﺮﻋﺖ ﻧﻴﺰ ﺍﺯ ﻫﻢ ﮔﺴﻴﺨﺖ‪ .‬ﻧﺎﭘﻠﺌﻮﻥ ﺑﻪ ﺟﺰﻳﺮﻩ ﻣﺪﻳﺘﺮﺍﻧﻪﺍﻯ ﺍﻟﺒﺎ ﺗﺒﻌﻴﺪ ﺷﺪ‪.‬‬

‫ﻣﺎﻛﺴــﻴﻤﻴﻠﻴﺎﻥ ﺭﻭﺑﺲﭘﻴﺮ‪ ،‬ﺭﻫﺒﺮ ﮔﺮﻭﻩ ﻣﻮﺳــﻮﻡ ﺑــﻪ ژﺍﻛﻮﺑﻦﻫﺎ ﺩﺭ ﺍﻧﻘﻼﺏ‬

‫ﻭﻟﻰ ﭘﺲ ﺍﺯ ﮔﺬﺷــﺖ ﺩﻩ ﻣﺎﻩ ﺑﺎ ﺷــﻨﻴﺪﻥ ﺍﺧﺒﺎﺭ ﻧﺎﺭﺿﺎﻳﺘﻰ ﻣﺮﺩﻡ ﺍﺯ ﺳﻠﻄﻨﺖ‬

‫ﻓﺮﺍﻧﺴــﻪ( ﺁﺷﻨﺎ ﺷﺪ‪ .‬ﻫﺮ ﭼﻨﺪ ﻧﺎﭘﻠﺌﻮﻥ ﻋﻀﻮ ژﺍﻛﻮﺑﻦﻫﺎ ﻧﺒﻮﺩ‪ ،‬ﻭﻟﻰ ﺍﺯ ﺣﻤﺎﻳﺖ‬

‫ﻟﻮﻳــﻰ ﻫﺠﺪﻫﻢ‪ ،‬ﺑﺎ ﻫﺰﺍﺭ ﻣــﺮﺩ ﺟﻨﮕﻰ ﺑﻪ ﭘﺎﻳﺘﺨﺖ ﺑﺎﺯﮔﺸــﺖ ﻭ ﺑﻪ ﺗﺨﺖ‬

‫ﺳﻴﺎﺳــﻰ ﺁﻧﻬﺎ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﺪ‪ .‬ﺳــﻘﻮﻁ ژﺍﻛﻮﺑﻦﻫﺎ ﺩﺭ ‪1794‬ﻡ ﺑﺎﻋﺚ ﺷﺪ ﺗﺎ‬

‫ﺳﻠﻄﻨﺖ ﻧﺸﺴﺖ‪ .‬ﻳﻜﺼﺪ ﺭﻭﺯ ﺑﺎ ﺁﺭﺍﻣﺶ ﺳﭙﺮﻯ ﺷﺪ‪ ،‬ﻭﻟﻰ ﻣﺘﺤﺪﺍﻥ ﺍﺭﻭﭘﺎﻳﻰ‬

‫ﻧﺎﭘﻠﺌــﻮﻥ ﻧﻴﺰ ﺑﻪ ﺯﻧــﺪﺍﻥ ﺑﻴﻔﺘﺪ‪ ،‬ﺍﻣﺎ ﭘﺲ ﺍﺯ ﺩﻩ ﺭﻭﺯ ﺑﻪ ﺩﻟﻴﻞ ﺍﻳﻨﻜﻪ ﻫﻴﭻﮔﻮﻧﻪ‬

‫ﺩﻭﺑــﺎﺭﻩ ﺣﻤﻠــﻪ ﻛﺮﺩﻧﺪ ﻭ ﻧﺎﭘﻠﺌﻮﻥ ﻧﺎﭼﺎﺭ ﺑﻮﺩ ﺑــﺮﺃﻯ ﺣﻔﻆ ﺗﺎﺝ ﻭ ﺗﺨﺖ ﺧﻮﺩ‬

‫ﻣﺪﺭﻛﻰ ﺑﺮ ﺿﺪ ﺍﻭ ﭘﻴﺪﺍ ﻧﻜﺮﺩﻧﺪ‪ ،‬ﺁﺯﺍﺩ ﺷﺪ‪.‬‬

‫ﺑﻪ ﺟﻨﮓ ﺑﭙﺮﺩﺍﺯﺩ‪ .‬ﺑﻪ »ﻭﺍﺗﺮﻟﻮ« ﺩﺭ ﺑﻠﮋﻳﻚ ﻟﺸﻜﺮﻛﺸــﻰ ﻛﺮﺩ ﻭ ﺑﺎ ﻧﻴﺮﻭﻫﺎﻯ‬

‫ﻧﺎﭘﻠﺌﻮﻥ ﺩﺭ ﺳﺎﻝ ‪1796‬ﻡ ﻓﺮﻣﺎﻧﺪﻩ ﺍﺭﺗﺶ ﻓﺮﺍﻧﺴﻪ ﺩﺭ ﺍﻳﺘﺎﻟﻴﺎ ﺷﺪ ﻭ ﺑﺎ ﻣﻮﻓﻘﻴﺖ‬

‫ﺍﻧﮕﻠﻴﺲ‪ ،‬ﻫﻠﻨﺪ‪ ،‬ﺁﻟﻤﺎﻥ ﻭ ﺭﻭﺳــﻴﻪ ﺑﻪ ﻣﻘﺎﺑﻠــﻪ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﻣﺎ ﺗﻌﺪﺍﺩ ﻧﻴﺮﻭﻫﺎﻯ‬

‫ﺑﻪ ﺍﺗﺮﻳﺶ ﻭ ﻣﺘﺤﺪﺍﻧﺶ ﻓﺸﺎﺭ ﺁﻭﺭﺩ ﻛﻪ ﺻﻠﺢ ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪1798‬ﻡ‪ ،‬ﻣﺼﺮ‬

‫ﻣﺘﺤﺪ ﺍﺭﻭﭘﺎﻳﻰ ﺑﺴــﻴﺎﺭ ﺯﻳﺎﺩ ﺑﻮﺩ ﻭ ﺑﻪ ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﻧﻔﺮ ﻣﻰﺭﺳﻴﺪ ﻛﻪ ﭼﻨﻴﻦ‬

‫ﺗﺤﺖ ﻓﺮﻣﺎﻥ ﻋﺜﻤﺎﻧﻰ ﺭﺍ ﻓﺘﺢ ﻛﺮﺩ ﻭ ﺗﻼﺵ ﻛﺮﺩ ﺑﻪ ﻣﺴــﻴﺮﻫﺎﻯ ﺑﺎﺯﺭﮔﺎﻧﻰ‬

‫ﺗﺪﺍﺭﻙ ﻧﻈﺎﻣﻰﺍﻯ ﺗﺎ ﺁﻥ ﺯﻣﺎﻥ ﺑﻰﺳــﺎﺑﻘﻪ ﺑﻮﺩ‪ .‬ﻛﺸــﺘﻪﻫﺎﻯ ﻟﺸﻜﺮ ﻓﺮﺍﻧﺴﻪ‬

‫ﺑﺮﻳﺘﺎﻧﻴــﺎ ﺑﺎ ﻫﻨﺪ ﺿﺮﺑﻪ ﺑﺰﻧﺪ‪ .‬ﺍﻣﺎ ﻧﺎﻭﮔﺎﻥ ﺍﻭ ﺑﻪ ﻭﺳــﻴﻠﻪ ﺑﺮﻳﺘﺎﻧﻴﺎ ﺩﺭ ﻧﺒﺮﺩ ﻧﻴﻞ‬

‫ﺯﻳــﺎﺩ ﺑﻮﺩ ﻭ ﻧﺎﭘﻠﺌﻮﻥ ﺧﻮﺏ ﻣﻰﺩﺍﻧﺴــﺖ ﻛﻪ ﻓﺮﺍﻧﺴــﻪ ﺩﻳﮕــﺮ ﺟﻮﺍﻧﻰ ﺑﺮﺃﻯ‬

‫ﻭﻳﺮﺍﻥ ﺷﺪ‪.‬‬

‫ﻗﺮﺑﺎﻧــﻰ ﻛﺮﺩﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺟﻤﻌﻴﺖ ﺫﻛــﻮﺭ ﺑﺎﻗﻴﻤﺎﻧﺪﻩ ﻳﺎ ﺁﻥﻗﺪﺭ ﺟﻮﺍﻥ ﺑﻮﺩﻧﺪ ﻛﻪ‬

‫ﻓﺮﺍﻧﺴﻪ ﺣﺎﻻ ﺑﺎ ﺷﺮﺍﻳﻂ ﺟﺪﻳﺪﻯ ﺭﻭﺑﻪﺭﻭ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺁﻥ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺍﺗﺮﻳﺶ‬

‫ﻧﻤﻰﺗﻮﺍﻧﺴﺘﻨﺪ ﺍﺳﻠﺤﻪ ﺑﻪ ﺩﺳﺖ ﺑﮕﻴﺮﻧﺪ ﻭ ﻳﺎ ﺁﻥﻗﺪﺭ ﻣﺴﻦ ﻛﻪ ﻧﻤﻰﺗﻮﺍﻧﺴﺘﻨﺪ‬


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‫ﺑﻪ ﺩﻧﺒﺎﻝ ﻧﺎﭘﻠﺌﻮﻥ ﺯﻳﺮ ﺁﺗﺶ ﺩﺷﻤﻦ ﺑﻪ ﭼﭗ ﻭ ﺭﺍﺳﺖ ﺑﺪﻭﻧﺪ‪ .‬ﻧﺎﭘﻠﺌﻮﻥ ﺑﻌﺪ ﺍﺯ‬

‫ﻧﻮﺷﺘﻦ ﻛﺘﺎﺑﻰ ﺩﺭ ﻣﻮﺭﺩ ﺗﺮﺑﻴﺖ ﻛﻮﺩﻛﺎﻥ ﺭﺍ‪ ،‬ﻣﻮﺭﺩ ﻃﻌﻦ ﻭ ﺳﺮﺯﻧﺶ ﻗﺮﺍﺭ ﺩﺍﺩ‪.‬‬

‫ﭼﻬﺎﺭ ﺭﻭﺯ ﺍﺯ ﺷــﺮﻭﻉ ﻧﺒﺮﺩ ﻭﺍﺗﺮﻟﻮ‪ ،‬ﺩﺭ ﺳــﺎﻝ ‪1815‬ﻡ ﺍﺳﺘﻌﻔﺎ ﺩﺍﺩ‪ ،‬ﺑﻪ ﭘﺎﺭﻳﺲ‬

‫ﺭﻭﺳــﻮ ﻳﻚ ﺭﻭﺯ ﺑﺮﺣﺴــﺐ ﺍﺗﻔﺎﻕ ﺑﻪ ﻣﻮﺿﻮﻉ ﻳﻚ ﻣﺴــﺎﺑﻘﻪ ﺑﺮﺧﻮﺭﺩ ﻭ ﺑﻪ‬

‫ﺑﺎﺯﮔﺸﺖ ﻭ ﺑﻪ ﺟﺰﻳﺮﻩ »ﺳﻨﺖ ﻫﻠﻦ« ﺗﺒﻌﻴﺪ ﺷﺪ ﻭ ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ ﺩﺭ ﺁﻧﺠﺎ ﻣﺎﻧﺪ‪.‬‬

‫ﺗﺸــﺮﻳﺢ ﻭ ﺗﺠﺰﻳﻪ ﺁﻥ ﭘﺮﺩﺍﺧﺖ ﻛﻪ »ﺁﻳﺎ ﺑﺴــﻂ‪ ،‬ﺗﻮﺳﻌﻪ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﻋﻠﻮﻡ ﻭ‬

‫ﺍﻭ ﻛﻪ ﺍﺯ ﺑﻴﻤﺎﺭﻯ ﺳﺮﻃﺎﻥ ﺭﻧﺞ ﻣﻰﺑﺮﺩ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪1821‬ﻡ ﺩﺭﮔﺬﺷﺖ‪.‬‬

‫ﻫﻨﺮ ﻣﻮﺟﺐ ﺍﺻﻼﺡ ﺍﺧﻼﻕ ﻣﺮﺩﻡ ﺍﺳــﺖ ﻳﺎ ﺧﻴﺮ«‪ .‬ﺭﻭﺳــﻮ ﺩﺭ ﺁﻥ ﺷﺮﻛﺖ‬

‫ﻧﺎﭘﻠﺌﻮﻥ ﺑﺴــﻴﺎﺭ ﺑﺎﻫــﻮﺵ ﺑﻮﺩ‪ .‬ﻧﺒﻮﻍ ﻧﻈﺎﻣﻰ ﺍﻭ ﺑﺎﻋﺚ ﻣﻰﺷــﺪ ﻛﻪ ﺩﺭ ﺍﻛﺜﺮ‬

‫ﻛﺮﺩ ﻭ ﺟﺎﻳﺰﻩ ﺍﻭﻝ ﺭﺍ ﺑﺮﺩ ﻭ ﺩﺭ ﺑﻴﻦ ﻋﺎﻡ ﻭ ﺧﺎﺹ ﻣﺸــﻬﻮﺭ ﺷــﺪ‪ .‬ﺑﻪ ﻋﻠﺖ‬

‫ﻧﺒﺮﺩﻫﺎ ﺑﺎ ﺗﻌﺪﺍﺩ ﻧﻴﺮﻭﻯ ﻛﻤﺘﺮ ﺍﺯ ﺩﺷــﻤﻦ ﺑﻪ ﭘﻴﺮﻭﺯﻯ ﺑﺮﺳﺪ‪ .‬ﺍﺯ ﻧﻘﺎﻁ ﺿﻌﻒ‬

‫ﺍﻧﺪﻳﺸــﻪﻫﺎﻯ ﺍﺣﺴﺎﺳﺎﺗﻰ ﻭ ﻧﻮﻯ ﺭﻭﺳﻮ‪ ،‬ﻛﻢﻛﻢ ﻣﻮﺟﻰ ﺍﺯ ﺍﻧﺘﻘﺎﺩ ﻭ ﺗﻤﺴﺨﺮ‬

‫ﺩﺷﻤﻦ ﻭ ﺷﻜﺎﻑﻫﺎﻯ ﻣﻴﺎﻥ ﻟﺸــﻜﺮ ﺁﻧﻬﺎ ﺑﻪ ﺧﻮﺑﻰ ﺑﻬﺮﻩ ﻣﻰﺑﺮﺩ‪ .‬ﺣﻜﻮﻣﺖ‬

‫ﺍﺯ ﻃﺮﻑ ﺭﻭﺷــﻨﻔﻜﺮﺍﻥ ﻭ ﻓﻴﻠﺴــﻮﻓﺎﻥ ﺍﻳﻦ ﻋﺼﺮ ﻫﻤﭽــﻮﻥ ﻭﻟﺘﺮ‪ ،‬ﺩﻳﺪﺭﻭ ﻭ‬

‫ﺳــﺨﺖﮔﻴﺮ ﻧﺎﭘﻠﺌﻮﻥ ﺑﺎ ﻛﻔﺎﻳﺖﺗــﺮ ﺍﺯ ﺣﻜﻮﻣﺖ ﻗﺒﻠﻰ ﻓﺮﺍﻧﺴــﻪ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺩﺭ‬

‫ﺩﺍﻻﻣﺒﺮ ﺑﺮﺧﺎﺳــﺖ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪1756‬ﻡ ﭘﺎﺭﻳﺲ ﺭﺍ ﺗــﺮﻙ ﻛﺮﺩ ﻭ ﺩﺭ ﻣﺤﻠﻰ‬

‫ﺑﺴــﻴﺎﺭﻯ ﺍﺯ ﻣﻮﺍﺭﺩ ﺣﻜﻮﻣﺖ ﻧﺎﭘﻠﺌﻮﻥ‪ ،‬ﭘﻠﻴﺴــﻰ ﺑﻮﺩ‪ .‬ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﺑﻪ ﺷــﺪﺕ‬

‫ﻳﻴﻼﻗﻰ‪ ،‬ﺑﻪ ﺍﻧﺸﺎﻯ ﺗﺄﻟﻴﻔﺎﺕ ﺍﺳﺎﺳــﻰ ﺧﻮﺩ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺩﺭ ‪1758‬ﻡ »ﻧﺎﻣﻪﺍﻯ‬

‫ﺳﺎﻧﺴــﻮﺭ ﺷﺪﻩ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﻭﻟﺖ ﻣﻰﺧﻮﺍﺳﺖ ﻣﺮﺩﻡ ﺑﺪﺍﻧﻨﺪ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎ‬

‫ﺑــﻪ ﺩﺍﻻﻣﺒﺮ ﺩﺭ ﻣﻮﺭﺩ ﺗﺌﺎﺗﺮ« ﻭ ﺩﺭ ‪1759‬ﻡ ﺭﻣﺎﻥ ﻣﻌﺮﻭﻑ ﺧﻮﺩ ﻣﻮﺳــﻮﻡ ﺑﻪ‬

‫ﻣﻰﻧﻮﺷــﺘﻨﺪ ﻭ ﻛﺴﺎﻧﻰ ﻛﻪ ﻣﺨﺎﻟﻒ ﺣﻜﻮﻣﺖ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﺯﻧﺪﺍﻥ ﻣﻰﺍﻓﺘﺎﺩﻧﺪ ﻭ‬

‫»ﻫﻠﻮﺋﻴﺰ ﺟﺪﻳﺪ« ﺭﺍ ﻣﻨﺘﺸﺮ ﻛﺮﺩ‪ .‬ﺩﺭ ‪1762‬ﻡ »ﻗﺮﺍﺭﺩﺍﺩ ﺍﺟﺘﻤﺎﻋﻰ« ﻭ ﺑﺎﻷﺧﺮﻩ‬

‫ﺑﺴــﻴﺎﺭﻯ ﺑﻪ ﻗﺘﻞ ﻣﻰﺭﺳﻴﺪﻧﺪ‪ .‬ﺟﺎﺳﻮﺱﻫﺎﻯ ﺯﻳﺎﺩﻯ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻨﺪ ﻭ ﻣﺮﺩﻡ‬

‫ﺩﺭ ﻫﻤﺎﻥ ﺳــﺎﻝ ﻛﺘﺎﺏ ﻣﻌﺮﻭﻑ ﺩﺭ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻣﻮﺳــﻮﻡ ﺑﻪ »ﺍﻣﻴﻞ« ﺭﺍ‬

‫ﺗﺮﻏﻴﺐ ﻣﻰﺷــﺪﻧﺪ ﻛﻪ ﺩﻭﺳﺘﺎﻥ ﻭ ﻫﻤﺴــﺎﻳﮕﺎﻧﻰ ﻛﻪ ﻣﺨﺎﻟﻒ ﺩﻭﻟﺖ ﺑﻮﺩﻧﺪ‪،‬‬

‫ﻧﻮﺷﺖ ﻛﻪ ﺧﺸﻢ ﻭ ﻏﻀﺐ ﭘﺎﺭﻟﻤﺎﻥ ﻓﺮﺍﻧﺴﻪ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﻣﻮﻟﻒ ﺑﺮﺍﻧﮕﻴﺨﺖ‬

‫ﺭﺍ ﻣﻌﺮﻓﻰ ﻛﻨﻨﺪ‪.‬‬

‫ﻭ ﺣﻜﻢ ﺗﻮﻗﻴﻔﺶ ﺻﺎﺩﺭ ﺷﺪ‪.‬‬ ‫ﺩﺭ ‪ 1762‬ﺑــﻪ ﻃﺮﻑ ﺳــﻮﺋﻴﺲ ﻓﺮﺍﺭ ﻛــﺮﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﻣﺪﺗﻰ ﺑﻪ ﭘﺎﺩﺷــﺎﻫﻰ‬

‫‪ /4‬ژﺍﻥ ژﺍﻙ ﺭﻭﺳﻮ‬

‫ﭘــﺮﻭﺱ ﭘﻨﺎﻩ ﺑﺮﺩ؛ ﻭﻟﻰ ﻋﻘﺎﻳﺪ ﻣﺬﻫﺒﻰ ﻭ ﻣﺒﺎﺣﺜﺎﺗﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉﻫﺎ‬

‫ژﺍﻥ ژﺍﻙ ﺭﻭﺳــﻮ ﻓﻴﻠﺴــﻮﻑ ﻭ ﻧﻮﻳﺴــﻨﺪﻩ ﻣﺸﻬﻮﺭ ﻓﺮﺍﻧﺴــﻮﻯ ‪1712‬ﻡ ﺩﺭ‬

‫ﻣﻰﻧﻤــﻮﺩ‪ ،‬ﻛﻠﻴﺴــﺎﺋﻴﺎﻥ »ﻛﺎﻟﻮﻳﻨﻴﺴــﺖ« ﺭﺍ ﻋﺼﺒﺎﻧﻰ ﻛــﺮﺩ ﻭ ﺧﺎﻧﻪﺍﺵ ﺭﺍ‬

‫ﺳــﻮﺋﻴﺲ ﻣﺘﻮﻟﺪ ﺷﺪ ﻭ ﺩﺭ ‪1787‬ﻡ ﺩﺭ ﺣﻮﺍﻟﻰ ﭘﺎﺭﻳﺲ ﺩﺭﮔﺬﺷﺖ‪ .‬ژﺍﻥ ژﺍﻙ‬

‫ﺳﻨﮕﺴــﺎﺭ ﻛﺮﺩﻧــﺪ‪ .‬ﺩﺭ ‪1766‬ﻡ ﺑﻪ ﻟﻨﺪﻥ ﻭﺍﺭﺩ ﺷــﺪ ﻭ ﻛﺘــﺎﺏ ﻣﻌﺮﻭﻓﺶ‬

‫ﺍﻧﺪﻛﻰ ﭘﺲ ﺍﺯ ﺗﻮﻟﺪ‪ ،‬ﻣﺎﺩﺭ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﺩﺍﺩ‪ .‬ﭘﺪﺭﺵ ﺗﺎ ﺩﻩ ﺳــﺎﻟﮕﻰ ﺍﺯ‬

‫»ﺍﻋﺘﺮﺍﻓﺎﺕ« ﺭﺍ ﺷــﺮﻭﻉ ﻛﺮﺩ‪ .‬ﺳﺎﻝﻫﺎﻯ ﺁﻭﺍﺭﮔﻰ‪ ،‬ﺭﻭﺣﻴﻪ ﻋﻠﻴﻠﺶ ﺭﺍ ﻣﺘﺄﺛﺮ‬

‫ﺍﻭ ﻣﻮﺍﻇﺒــﺖ ﻣﻰﻛﺮﺩ ﻭ ﻛﺘﺎﺏﻫﺎﻯ ﺯﻳــﺎﺩﻯ ﺭﺍ ﺑﺮﺍﻯ ﻣﻄﺎﻟﻌﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭﻯ‬

‫ﻧﻤﻮﺩﻩ ﻭ ﺗﻘﺮﻳﺒﺎ ﺑﻪ ﺳــﺮﺣﺪ ﺟﻨﻮﻥ ﺭﺳــﺎﻧﺪﻩ ﺑﻮﺩ‪ .‬ﺩﻳﺮﻯ ﻧﮕﺬﺷــﺖ ﻛﻪ ﺍﺯ‬

‫ﻣﻰﮔﺬﺍﺷــﺖ ﺗﺎ ﻗﻮﺍﻯ ﻋﻘﻠﻰ ﻭ ﻓﻜﺮﻯ ﺍﻭ ﭘــﺮﻭﺭﺵ ﻳﺎﺑﺪ‪ .‬ﺩﺭ ‪1827‬ﻡ ﺗﺮﻙ‬

‫ﻟﻨﺪﻥ ﻫﻢ ﺁﻭﺍﺭﻩ ﺷــﺪ ﻭ ﺩﺭ ‪1767‬ﻡ ﻭﺍﺭﺩ ﻓﺮﺍﻧﺴــﻪ ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﭘﺎﺭﻳﺲ ﺩﺭ‬

‫ﻣﺬﻫﺐ ﺁﺑﺎ ﻭ ﺍﺟﺪﺍﺩﻯ ﺧﻮﺩ ﺭﺍ ﻧﻤﻮﺩ ﻭ ﺑﻪ ﺁﻳﻴﻦ ﻛﺎﺗﻮﻟﻴﻚ ﺩﺭ ﺁﻣﺪ‪ .‬ﺑﻌﺪ ﺍﺯ ﻳﻚ‬

‫ﺍﻃــﺎﻕ ﻣﺤﻘــﺮﻯ ﺍﻗﺎﻣﺖ ﮔﺰﻳــﺪ ﻭ ﺍﺯ ﻛﭙﻰ ﻛﺮﺩﻥ ﻧﺖﻫﺎﻯ ﻣﻮﺳــﻴﻘﻰ ﺑﻪ‬

‫ﺯﻧﺪﮔﻰ ﭘﺮﻓﺮﺍﺯ ﻭ ﻧﺸــﻴﺐ‪ ،‬ﺍﺯ ﺳﺎﻝ ‪1838‬ﻡ ﺑﺎ ﺟﺪﻳﺖ ﻭ ﭘﺸﺘﻜﺎﺭ ﺑﻪ ﺗﻜﻤﻴﻞ‬

‫ﺯﺣﻤﺖ ﺯﻧﺪﮔﻰ ﻣﻰﻛﺮﺩ‪ .‬ﻣﺪﺕ ﻫﺸــﺖ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻧﺴﺒﺘﺎ ﺁﺭﺍﻣﻰ ﺩﺍﺷﺖ‬

‫ﺍﻃﻼﻋﺎﺕ ﻭ ﺗﺤﺼﻴﻞ ﺩﺭ ﺭﺷــﺘﻪﻫﺎﻯ ﻣﺨﺘﻠــﻒ ﻭ ﻣﻄﺎﻟﻌﻪ ﺩﻗﻴﻖ ﻣﺆﻟﻔﻴﻦ ﻭ‬

‫ﻭ ﺑﻪ ﻧﮕﺎﺭﺵ ﺯﻧﺪﮔﺎﻧﻰ ﺷــﺨﺼﻰ ﻭ ﻋﺎﻃﻔﻰ ﺧﻮﺩ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺳــﺮﺍﻧﺠﺎﻡ ﺩﺭ‬

‫ﻓﻼﺳﻔﻪ ﻭ ﻣﻨﺘﻘﺪﻳﻦ ﭘﺮﺩﺍﺧﺖ‪.‬‬

‫‪ 1778‬ﺑﻪ ﻋﻠﺖ ﺳــﻜﺘﻪ ﻣﻐﺰﻯ‪ ،‬ﭼﺸﻢ ﺍﺯ ﺟﻬﺎﻥ ﻓﺮﻭﺑﺴﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺑﺮﺧﻰ ﺍﺯ‬

‫ﻏﺎﻟــﺐ ﺍﻭﻗــﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑــﻪ ﻣﻄﺎﻟﻌﻪ ﻭ ﺗﻔﻜــﺮ ﻣﺼﺮﻭﻑ ﻣﻰﻛــﺮﺩ ﺗﺎ ﺍﻳﻨﻜﻪ‬

‫ﻣﻌﺎﺻﺮﺍﻥ ﺍﻭ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺷــﺘﻨﺪ ﻛﻪ ﺧﻮﺩﻛﺸــﻰ ﻛﺮﺩﻩ ﺍﺳــﺖ‪.‬‬

‫ﺑﻪﻋﻨﻮﺍﻥ ﻣﻨﺸــﻰ ﺑﻪ ﺳــﻔﺎﺭﺕ ﻓﺮﺍﻧﺴــﻪ ﺩﺭ »ﻭﻧﻴﺰ« ﻣﺄﻣﻮﺭ ﺷﺪ‪ .‬ﺍﻣﺎ ﭼﻮﻥ ﺑﺎ‬ ‫ﻛﺴــﻰ ﻧﻤﻰﺳﺎﺧﺖ ﺑﻪ ﺯﻭﺩﻯ ﺳﻔﺎﺭﺕ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩ ﻭ ﺩﺭ ﺳﺎﻝ ‪1744‬ﻡ ﻓﻘﻴﺮ‬

‫‪ُ /5‬ﻭﻟﺘﺮ‬

‫ﻭ ﺑﻴﭽﺎﺭﻩﺗــﺮ ﺍﺯ ﻫﻨﮕﺎﻡ ﻋﺰﻳﻤﺖ‪ ،‬ﺑــﻪ ﭘﺎﺭﻳﺲ ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩ ﻭ ﺍﺯﺩﻭﺍﺝ ﻛﺮﺩ‪.‬‬

‫ژﺍﻥ ﻓﺮﺍﻧﺴــﻮﺍ ﻣﺎﺭﻯ ﺁﺭﻭﺋﻪ ﻣﻌﺮﻭﻑ ﺑﻪ ﻭﻟﺘﺮ ﻓﻴﻠﺴــﻮﻑ‪ ،‬ﻧﻤﺎﻳﺸﻨﺎﻣﻪﻧﻮﻳﺲ‪،‬‬

‫ﺻﺎﺣــﺐ ﭘﻨﺞ ﻓﺮﺯﻧﺪ ﮔﺮﺩﻳﺪ ﻛﻪ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻳﺘﻴﻢﺧﺎﻧﻪ ﺳــﭙﺮﺩ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ‪،‬‬

‫ﺷــﺎﻋﺮ‪ ،‬ﺗﺎﺭﻳﺦﻧﮕﺎﺭ‪ ،‬ﺭﻳﺎﺿﻴﺪﺍﻥ ﻭ ﻋﺎﻟﻢ ﻋﻠﻮﻡ ﻃﺒﻴﻌﻰ ﺩﺭ ﺳــﺎﻝ ‪1694‬ﻡ ﺩﺭ‬

‫ﺳــﺎﻝﻫﺎ ﺑﻌﺪ‪ ،‬ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺭﻭﺳــﻮ ﻛﺘﺎﺏ »ﺍﻣﻴﻞ« ﺭﺍ ﻛــﻪ ﺩﺭ ﻣﻮﺭﺩ ﺭﻭﺵ‬

‫ﭘﺎﺭﻳﺲ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪ‪ .‬ﺍﻭ ﻣﻴﻞ ﺯﻳﺎﺩﻯ ﺑﻪ ﻳﺎﺩﮔﻴﺮﻯ ﺩﺍﺷﺖ‪ ،‬ﻛﺘﺎﺏﻫﺎﻯ ﺯﻳﺎﺩﻯ‬

‫ﻣﻄﻠﻮﺏ ﺗﺮﺑﻴﺖ ﻛﻮﺩﻛﺎﻥ ﺍﺳﺖ ﻧﻮﺷﺖ‪ ،‬ﺗﻮﺳﻂ »ﻭﻟﺘﺮ« ﺑﻪ ﺟﻤﻊ ﺍﻋﻼﻡ ﺷﺪ‪.‬‬

‫ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﺍﺯ ﻫﻤﺎﻥ ﺩﻭﺭﺍﻥ ﻛﻮﺩﻛﻰ ﺷــﻌﺮ ﻣﻰﺳــﺮﻭﺩ ﻭ ﺑﻪ ﻛﺎﺭﻫﺎﻯ ﺍﺩﺑﻰ‬

‫ﻭﻟﺘﺮ )ﻛﻪ ﺭﻭﺳــﻮ ﺍﻭ ﺭﺍ ﺍﺯ ﺩﺷــﻤﻨﺎﻧﺶ ﻣﻰﺩﺍﻧﺴﺖ( ﺩﺭ ﻧﺎﻣﻪ ﺗﻨﺪﻯ ﻛﻪ ﺑﺎ ﻧﺎﻡ‬

‫ﻣﻰﭘﺮﺩﺍﺧــﺖ‪ .‬ﺑﺎ ﺍﻳﻨﻜــﻪ ﭘﺪﺭﺵ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﺑﻪ ﺻﻼﺣﺶ ﻧﻤﻰﺩﺍﻧﺴــﺖ‪،‬‬

‫ﺩﻳﮕﺮﻯ ﺍﻣﻀﺎ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻋﻤﻞ ﺍﻭ‪ ،‬ﺩﺭ ﺳﭙﺮﺩﻥ ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﺑﻪ ﻳﺘﻴﻢﺧﺎﻧﻪ ﻭ‬

‫ﻭﻟﻰ ﺍﻭ ﺯﻳﺮ ﺑﺎﺭ ﻧﻤﻰﺭﻓﺖ ﻭ ﺑﻴﺸﺘﺮﻳﻦ ﻭﻗﺖ ﺧﻮﺩ ﺭﺍ ﺻﺮﻑ ﺍﺩﺑﻴﺎﺕ ﻣﻰﻛﺮﺩ‪.‬‬


‫‪ 176‬ﺩﻏﺪﻏﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ‬

‫ﺍﻭ ﺗﺤﺼﻴﻼﺕ ﻣﻘﺪﻣﺎﺗﻰ ﺭﺍ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﻣﺪﺍﺭﺱ ﭘﺎﺭﻳﺲ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳــﺎﻧﻴﺪ‪،‬‬

‫ﺑﻪ ﺩﺳﺖ ﻛﻠﻴﺴــﺎ ﻭ ﺣﻜﻮﻣﺖ ﺷﻜﻨﺠﻪ ﺷﺪﻩ‪ ،‬ﻳﺎ ﺑﻪ ﻗﺘﻞ ﻣﻰﺭﺳﻴﺪﻧﺪ‪ ،‬ﻛﺎﺭﻯ‬

‫ژﺍﻥ ﺑــﺮ ﺧﻼﻑ ﻣﻴﻞ ﭘﺪﺭ‪ ،‬ﻧﻮﻳﺴــﻨﺪﮔﻰ ﺭﺍ ﭘﻴﺶ ﮔﺮﻓﺖ ﻭ ﻧﺎﻡ ﻭﻟﺘﺮ ﺭﺍ ﺑﺮﺍﻯ‬

‫ﻛﺮﺩ ﻛﻪ ﻭﺟﺪﺍﻥ ﻣﺮﺩﻡ ﺍﺭﻭﭘﺎ ﺭﺍ ﺑﻴﺪﺍﺭ ﺳــﺎﺧﺖ‪ .‬ﻛﻠﻴﺴــﺎ ﻧﻴــﺰ ﺍﻭ ﺭﺍ ﻣﻨﺤﺮﻑ‬

‫ﺧــﻮﺩ ﺑﺮﮔﺰﻳــﺪ‪ .‬ﺩﺭ ﺁﺛﺎﺭ ﻣﻜﺘﻮﺏ ﺧــﻮﺩ ﺩﺍﺋﻤ ًﺎ ﺑﻪ ﺫﻡ ﺍﺷــﺮﺍﻑ‪ ،‬ﻓﺌﻮﺩﺍﻝﻫﺎ ﻭ‬

‫ﻭ ﻓﺎﺳــﺪﺍﻻﺧﻼﻕ ﻧﺎﻣﻴﺪ ﻭ ﻣــﺮﺩﻡ ﺭﺍ ﺑﻪ ﻃﺮﺩ ﻧﻮﺷــﺘﻪﻫﺎﻯ ﺍﻭ ﻓﺮﺍﺧﻮﺍﻧﺪ‪ .‬ﺍﻭ‬

‫ﺷــﻮﺍﻟﻴﻪﻫﺎﻯ ﻓﺮﺍﻧﺴــﻪ ﻣﻰﭘﺮﺩﺍﺧﺖ‪ .‬ﺑﺎ ﻣﻘﺎﻻﺗﻰ ﺁﻛﻨﺪﻩ ﺍﺯ ﺍﻧﺘﻘﺎﺩ ﻭ ﻧﻴﺸﺨﻨﺪ‬

‫ﺑﺎ ﺍﻧﺘﺸــﺎﺭ ﻧﺎﻣﻪﻫﺎﻯ ﻓﻠﺴﻔﻰ ﺧﻮﺩ‪ ،‬ﻫﻤﻪ ﺳــﺎﺯﻣﺎﻧﻬﺎﻯ ﺣﻜﻮﻣﺖ ﻭ ﻛﻠﻴﺴﺎ ﺭﺍ‬

‫ﻛــﻪ ﺩﺭ ﭼﻨﺪﻳﻦ ﺭﻭﺯﻧﺎﻣﻪ ﻣﻰﻧﻮﺷــﺖ‪ ،‬ﭘﺲ ﺍﺯ ﻳﻚ ﺩﻫﻪ ﺷــﻬﺮﺕ ﻓﺮﺍﻭﺍﻧﻰ‬

‫ﺑــﻪ ﺍﻧﺘﻘﺎﺩ ﻣﻰﮔﺮﻓﺖ ﻭ ﺑﻰﭘﺮﻭﺍ ﺧﺮﺍﻓــﺎﺕ ﻭ ﺟﻨﺎﻳﺎﺕ ﺁﻧﺎﻥ ﺭﺍ ﺭﻭ ﻣﻰﻛﺮﺩ‪ .‬ﺑﻪ‬

‫ﻳﺎﻓﺖ‪ .‬ﻣﺮﺩﻡ ﻓﺮﺍﻧﺴــﻪ ﺑﺮﺍﻯ ﻧﻮﺷﺘﻪﻫﺎﻯ ﺷﻮﺭﺍﻧﮕﻴﺰ ﺍﻭ ﺑﻰﺗﺎﺏ ﺑﻮﺩﻧﺪ‪ .‬ﭘﻠﻴﺲ‬

‫ﻣﺴــﻴﺤﻴﺖ ﻣﺘﻌﺼﺐ ﻣﻰﺗﺎﺧﺖ‪ ،‬ﻧﺎﺑﻪﻛﺎﺭﻯﻫﺎﻯ ﺁﻧﺎﻥ ﺭﺍ ﺁﺷﻜﺎﺭ ﻣﻰﻧﻤﻮﺩ ﻭ‬

‫ﺩﺍﺋﻢ ﻣﺮﺍﻗﺐ ﺍﻭ ﺑﻮﺩ‪ ،‬ﻭ ﻧﻮﺷــﺘﻪﻫﺎﻯ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻧﺪﻙ ﺯﻣﺎﻧﻰ ﭘﺲ ﺍﺯ ﺍﻧﺘﺸــﺎﺭ‬

‫ﺑﻪ ﺳــﺘﻤﻜﺎﺭﺍﻥ ﻳﻮﺭﺵ ﻣﻰﺑﺮﺩ‪ .‬ﻭ ﺍﻣﺎ ﺗﻌﺠﺐ ﺍﻳﻨﺠﺎﺳــﺖ ﻛﻪ ﺩﺭ ﻭﺭﺍﻯ ﺍﻳﻦ‬

‫ﺟﻤﻊﺁﻭﺭﻯ ﻣﻰﻛﺮﺩ‪ .‬ﻧﻤﺎﻳﺸﻨﺎﻣﻪﻫﺎﻯ ﺍﻭ ﺑﻴﺶ ﺍﺯ ﺳﻪ ﺷﺒﺎﻧﻪﺭﻭﺯ ﺭﻭﻯ ﺻﺤﻨﻪ‬

‫ﻧﺒﺮﺩﻫﺎ ﻭ ﺳــﺘﻴﺰﻫﺎ‪ ،‬ﻭﻟﺘﺮ ﺩﻳﮕﺮﻯ ﻧﻬﻔﺘﻪ ﺑﻮﺩ‪ ،‬ﻭﻟﺘﺮﻯ ﺷﻴﻔﺘﻪ ﺣﻀﺮﺕ ﻣﺤﻤﺪ‬

‫ﺩﻳﺪﻩ ﻧﻤﻰﺷــﺪ ﻭ ﻫﻤﻴــﻦ ﻣﺨﺎﻟﻔﺖﻫﺎﻯ ﻧــﺎﺭﻭﺍﻯ ﭘﻠﻴﺲ‪ ،‬ﻣــﺮﺩﻡ ﺭﺍ ﺑﺮﺍﻯ‬

‫ﻭ ﺷﺎﻳﺪ ﺧﺘﻰ ﻣﺴﻠﻤﺎﻥ‪.‬‬

‫ﺧﻮﺍﻧﺪﻥ ﻧﻮﺷﺘﻪ ﺍﻭ ﺣﺮﻳﺺﺗﺮ ﻣﻰﻛﺮﺩ‪.‬‬

‫ﺭﻭﺡ ﺟﺴﺘﺠﻮﮔﺮ ﻭﻟﺘﺮ‪ ،‬ﺍﻭ ﺭﺍ ﺑﺮ ﺁﻥ ﺩﺍﺷﺖ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﺩﻳﻦ ﺍﺳﻼﻡ ﺗﺤﻘﻴﻖ‬

‫ﻣــﺮﺩﻡ ﻓﺮﺍﻧﺴــﻪ ﻧﻮﺷــﺘﻪﻫﺎﻯ ﺍﻭ ﺭﺍ ﻫﻤﭽــﻮﻥ ﺍﻋﻼﻣﻴﻪﻫــﺎﻯ ﺯﻳﺮﺯﻣﻴﻨﻰ‬

‫ﻛﻨﺪ ﻭ ﺑﻜﻮﺷــﺪ ﺗﺎ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺍﺯ ﻧﺰﺩﻳﻚ ﺑﺒﻴﻨﺪ ﻭ ﺑﺎ ﺁﻧﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺍﺳــﻼﻡ‬

‫ﺗﻠﻘــﻰ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺑﺎ ﺍﺷــﺘﻴﺎﻕ ﻣﻄﺎﻟﻌﻪ ﻣﻰﻛﺮﺩﻧﺪ ﻭ ﺍﻓﻜﺎﺭ ﺍﻭ ﺭﺍ ﻣﻨﺘﺸــﺮ‬

‫ﮔﻔﺘﮕﻮ ﻛﻨﺪ‪ .‬ﻭﻟﺘﺮ ﺁﺭﺯﻭ ﺩﺍﺷﺖ ﻛﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺭﺍ ﻓﺮﺍ ﮔﻴﺮﺩ‪ ،‬ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﻣﺴﺘﻘﻴﻤ ًﺎ‬

‫ﻣﻰﺳﺎﺧﺘﻨﺪ‪ .‬ﺩﻳﺮﻯ ﻧﮕﺬﺷﺖ ﻛﻪ ﺳﺎﻳﺮ ﻛﺸﻮﺭﻫﺎﻯ ﺍﺭﻭﭘﺎﻳﻰ ﺑﺎ ﺍﻧﺪﻳﺸﻪﻫﺎﻯ‬

‫ﺑﻪ ﻣﺘﻮﻥ ﺍﺻﻠﻰ ﺍﺳــﻼﻡ ﻣﺮﺍﺟﻌﻪ ﻧﻤﺎﻳﺪ ﻭ ﺁﺋﻴﻦ ﺍﺳــﻼﻡ ﺭﺍ ﺍﺯ ﺧﻼﻝ ﺭﻭﺍﻳﺎﺕ‬

‫ﻭﻯ ﺁﺷﻨﺎ ﺷﺪﻧﺪ‪.‬‬

‫ﻭ ﺁﻳﺎﺕ ﺑﺸﻨﺎﺳــﺪ‪ .‬ﺍﻭ ﺑﺎ ﻳﻚ ﺍﺳــﺘﺎﺩ ﺯﺑﺎﻥ ﺍﺳﻼﻣﻰ ﺩ