Kasravi - Goft O Wenid + V^z'en^me-ket^b

‫ﮔﻔﺖ‬ ‫ﻭ‬

‫ﺷﻨﻴﺪ‬ ‫ﻧﻮﺷﺘﻪ ‪ :‬ﺍﺣﻤﺪﻛﺴﺮﻭﻱ‬ ‫‪١٣٢٣‬‬

‫ﭼﺎﭖ ﻳﻜﻢ‬ ‫ﭼﺎﭘﺨﺎﻧﻪ ﭘﻴﻤﺎﻥ‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺧﺪﺍﺷﻨﺎﺳﻲ ﺗﻨﻬﺎ ﺑﺎ ﮔﻔﺘﺎﺭ ﻧﻴﺴﺖ‬ ‫ﻛﺴﺎﻧﻴﻜﻪ ﺧﺪﺍ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻨﺪ ﺑﺎﻳﺪ ﭼﻨﺎﻥ ﺯﻳﻨﺪ ﻛﻪ ﺧﺪﺍ ﻣﻴﺨﻮﺍﻫﺪ‪ .‬ﺟﻬﺎﻥ‬ ‫ﺭﺍ ﺍﺯ ﺁﻥ ﻫﻤﻪ ﺑﺸﻨﺎﺳﻨﺪ‪ .‬ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﺑﻨﺪ ﺁﺳﺎﻳﺶ ﺧﻮﺩ ﺑﻠﻜﻪ ﺩﺭ ﺑﻨﺪ‬ ‫ﺁﺳﺎﻳﺶ ﻫﻤﮕﺎﻥ ﺑﺎﺷﻨﺪ‪ .‬ﺑﺮ ﻧﺎﺗﻮﺍﻧﺎﻥ ﻭ ﺑﻴﻨﻮﺍﻳﺎﻥ ﺩﺳﺘﮕﻴﺮﻱ ﺩﺭﻳﻎ ﻧﮕﻮﻳﻨﺪ‪.‬‬ ‫ﺍﺯ ﺁﺯ ﺩﻭﺭﻱ ﺟﻮﻳﻨﺪ‪ .‬ﻫﺮﮔﺰ ﺩﺭﻭﻍ ﻧﮕﻮﻳﻨﺪ‪ .‬ﺍﺯ ﻧﺎﺩﺭﺳﺘﻲ ﮔﺮﻳﺰﺍﻥ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺳﺘﻢ ﺭﺍ ﺁﺳﻴﺐ ﺯﻧﺪﮔﻲ ﺑﺸﻨﺎﺳﻨﺪ‪ .‬ﺳﺘﻢ ﻧﻜﻨﻨﺪ‪ ،‬ﺳﺘﻢ ﺑﺮﻧﺘﺎﺑﻨﺪ‪ ،‬ﺑﺮ ﺳﺘﻤﮕﺮ‬ ‫ﻧﺒﺨﺸﺎﻳﻨﺪ‪.‬‬ ‫ﺑﺎ ﺍﻳﻦ ﻛﺮﺩﺍﺭﻫﺎﺳﺖ ﻛﻪ ﻣﻴﺘﻮﺍﻥ ﺁﻥ ﻧﺰﺩﻳﻜﻲ ﻭ ﭘﻴﺸﻲ ﺭﺍ ﺑﺪﺳﺖ‬ ‫ﺁﻭﺭﺩ‪ .‬ﮔﻔﺘﻪ ﻫﺎﻱ ﻛﺴﺎﻧﻴﻜﻪ ﺧﺪﺍﺷﻨﺎﺳﻲ ﺭﺍ ﺗﻨﻬﺎ ﺑﺮ ﺳﺮﺯﺑﺎﻥ ﺩﺍﺭﻧﺪ ﻭ ﺑﺎ‬ ‫ﮔﻔﺘﻪ ﻫﺎﻱ ﺑﻴﺠﺎﻱ ﺧﻮﺩ‪ ،‬ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺗﺮﻱ ﻣﻴﺠﻮﻳﻨﺪ‪ ،‬ﺟﺰ ﺧﺪﺍﻧﺎﺷﻨﺎﺳﺎﻥ‬ ‫ﺩﺭﻭﻏﮕﻮﻳﻲ ﻧﻤﻴﺒﺎﺷﻨﺪ ﻭ ﺧﺪﺍ ﺍﺯ ﻛﺎﺭ ﺍﻳﺸﺎﻥ ﺑﻴﺰﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﻛﺴﺎﻧﻴﻜﻪ ﺑﺎ ﮔﻮﺷﻪ ﻧﺸﻴﻨﻲ ﻫﺎ ﻭ ﺑﻴﻬﻮﺩﻩ ﻛﺎﺭﻳﻬﺎ ﺑﺨﺪﺍ ﻧﺰﺩﻳﻜﻲ ﻣﻴﺠﻮﻳﻨﺪ‬ ‫ﺟﺰ ﮔﻤﺮﺍﻫﺎﻥ ﺗﻨﺒﻞ ﻧﻤﻴﺒﺎﺷﻨﺪ‪ ،‬ﺧﺪﺍ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺷﻤﻦ ﻣﻴﺪﺍﺭﺩ‪.‬‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﭘﺮﻭﺍ ﺷﻮﺩ ‪ ) :‬ﺍﺯ ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪١‬ـ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﻭﻱ؛ ﻫﻤﻴﺸﻪ »ﻣﻦ« ﺧﻮﺩ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺳﺖ ﻭ »ﻣﺎ« ﺑﻤﻌﻨﻲ ﮔﺮﻭﻩ »ﺁﺯﺍﺩﮔﺎﻥ« ﻳﺎ‬ ‫»ﭘﺬﻳﺮﻧﺪﮔﺎﻥ« ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ ﺁﻥ ﺷﺎﺩﺭﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪٢‬‬

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‫‪٢‬ـ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺑﺎﺯﭘﺴﻴﻦ ﺷﺎﺩﺭﻭﺍﻥ ﭼﻨﻴﻦ ﮔﹸﺰﻳﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻨﺪﻭﺍﮊﻩ ﻫﺎﻱ ﺫﺍﻝ ﻭ ﺯﺍﺀ ﻫﻤﮕﻲ ﺑﺎ ﺯﺍﺀ ﻧﻤﺎﻳﺶ‬ ‫ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﭘﺮﭼﻢ ﺭﻭﺯﺍﻧﻪ ﺷﻤﺎﺭﻩ ﻫﺎﻱ ‪ ١٤٠ ، ١٣٨‬ﻭ ‪» .١٤١‬ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﻛﺴﺮﻭﻱ ﺩﺭ ﺯﻣﻴﻨﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ« ﺑﻪ ﻛﻮﺷﺶ‬ ‫‪٤‬‬

‫ﺷﺎﺩﺭﻭﺍﻥ ﺣﺴﻴﻦ ﻳﺰﺩﺍﻧﻴﺎﻥ ﺳﺎﺗﻬﺎﻱ ‪ ٤٥٤‬ﺗﺎ ‪ ٤٥٩‬ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬ ‫‪٣‬ـ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ »ﺯﻣﺎﻥ ﻫﺎﻱ« ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﻭ ﺍﻳﻨﻜﻪ ﭼﺮﺍ ﺷﺎﺩﺭﻭﺍﻥ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﺟﻤﻠﻪ ﻫﺎ ﺍﺯ »ﻱ« ﺳﻮﺩ ﻣﻴﺒﺮﺩ ‪،‬‬ ‫ﻛﺘﺎﺏ »ﺯﺑﺎﻥ ﭘﺎﻙ« ﻧﻮﺷﺘﻪ ﺁﻥ ﺷﺎﺩﺭﻭﺍﻥ ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬ ‫‪٤‬ـ ﻭﺍﮊﻩ ﻫﺎﻱ ﻧﺎﺁﺷﻨﺎﻱ ﻛﺘﺎﺏ ﺩﺭ ﭘﺎﻭﺭﻗﻲ ﻣﻌﻨﻲ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻌﻨﻲ ﻭﺍﮊﻩ ﺍﻱ ﺩﺭ ﭘﺎﻭﺭﻗﻲ ﻧﺒﺎﺷﺪ ﻣﻴﺘﻮﺍﻧﻴﺪ ﺑﻪ‬ ‫ﺍﻧﺘﻬﺎﻱ ﻛﺘﺎﺏ ﻣﺮﺍﺟﻌﻪ ﻧﻤﺎﻳﻴﺪ‪.‬‬ ‫‪٥‬ـ ﻣﻨﻈﻮﺭ ﺍﺯ ﻭﺍﮊﻩ »ﻭﻳﺮﺍﻳﻨﺪﻩ« ﻛﻪ ﺩﺭ ﺟﺎﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺘﺎﺏ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﻛﺴﻴﺴﺖ ﻛﻪ ﻛﺎﺭ ﻭﻳﺮﺍﻳﺶ ﺭﺍ ﺑﺮ‬ ‫ﺭﻭﻱ ﻛﺘﺎﺏ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻄﺎﻟﺒﻲ ﻛﻪ ﺯﻳﺮ ﺍﻳﻦ ﻧﺎﻡ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺯ ﺍﺻﻞ ﻛﺘﺎﺏ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻣﻌﻨﻲ ﻭﺍﮊﻩ ﻫﺎ‬ ‫ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻳﺎ ﺟﻤﻼﺕ ﻋﺮﺑﻲ‪ ،‬ﻧﺸﺎﻧﻲ ﺳﻮﺭﻩ ﻫﺎ ﺩﺭ ﻗﺮﺁﻥ‪ ،‬ﻗﻤﺮﻱ ﺑﻮﺩﻥ ﺳﺎﻟﻬﺎ‪ ،‬ﻳﺎﺩﺁﻭﺭﻱ‪ ،‬ﺷﺮﺡ‪ ،‬ﭘﻴﻮﺳﺖ ﻭ ‪ ...‬ﺑﺎﺷﻨﺪ‪.‬‬

‫‪ -١‬ﭘﺮﻭﺍ = ﺗﻮﺟﻪ ‪ ،‬ﺍﻋﺘﻨﺎ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٢‬ﮔﺰﻳﺮﻳﺪﻥ = ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٣‬ﺑﻨﺪ ﻭﺍﮊﻩ = ﺣﺮﻑ ﺍﻟﻔﺒﺎ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٤‬ﺳﺎﺕ = ﺻﻔﺤﻪ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﭘﻴﺎﻡ ﺑــﻪ ﮔﻮﻳﻨــﺪﮔﺎﻥ ﺭﺍﺩﻳــــﻮ‬ ‫ﺑﺘﺎﺯﮔﻲ ﺁﻗﺎﻱ ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﺍﺑﻦ ﺍﻟﺪﻳﻦ ﺩﺭ ﺭﺍﺩﻳﻮﻱ ﺗﻬﺮﺍﻥ ﺷﺒﻬﺎﻱ ﺁﺩﻳﻨﻪ ﺳﺨﻦ ﻣﻴﺮﺍﻧﺪ ﻭ ﭼﻨﺎﻧﻜﻪ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻓﻬﻤﻴﺪﻩ ﺍﻧﺪ‬ ‫ﺭﻭﻱ ﺳﺨﻨﺶ ﺑﺎ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﻣﺎ ﺑﻮﺩﻩ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﺍﺯﻭ ﻣﻴﭙﺮﺳﻴﻢ‪:‬‬ ‫ﺁﻗﺎﻱ ﺍﺑﻦ ﺍﻟﺪﻳﻦ ﺷﻤﺎ ﺷﻴﻌﻲ ﻫﺴﺘﻴﺪ ﻳﺎ ﻧﻴﺴﺘﻴﺪ؟!‪ .‬ﺍﮔﺮ ﻧﻴﺴﺘﻴﺪ ﺁﺷﻜﺎﺭﻩ ﺑﮕﻮﻳﻴﺪ ﺗﺎ ﻣﺎ ﻧﻴﺰ ﺑﺪﺍﻧﻴﻢ‪ .‬ﺁﻧﮕﺎﻩ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪ ﻛﻪ‬ ‫ﺍﺯ ﻛﻲ ﺍﺯ ﺷﻴﻌﻴﮕﺮﻱ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻪ ﺍﻳﺪ؟! ﭼﺸﺪﻩ ﻛﻪ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺘﻪ ﺍﻳﺪ؟!‬ ‫ﺍﮔﺮ ﺷﻴﻌﻲ ﻫﺴﺘﻴﺪ ﺩﺭﺁﻧﺤﺎﻝ ﺑﺎﻳﺪ ﺑﺎ ﻣﺎ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺷﻴﻌﻴﮕﺮﻱ ﺳﺨﻦ ﮔﻮﻳﻴﺪ‪ ،‬ﺩﻳﮕﺮ ﺑﻪ ﺷﻤﺎ ﻧﻤﻴﺮﺳﺪ ﻛﻪ ﺍﺯ ﺍﺳﻼﻡ ﺑﺴﺨﻨﻲ‬ ‫ﭘﺮﺩﺍﺯﻳﺪ‪ .‬ﻣﺎ ﭘﻴﺶ ﺍﺯﺁﻧﻜﻪ ﺑﻪ ﺍﺳﻼﻡ ﺑﺮﺳﻴﻢ ﺑﺎ ﺷﻤﺎ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭ ﻣﻴﺪﺍﺭﻳﻢ‪ .‬ﺍﻳﺮﺍﺩﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺭﻳﺸﻪ ﺩﺍﺭ ﺑﻜﻴﺶ ﺷﻤﺎ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪.‬‬ ‫ﺷﻤﺎ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺑﻪ ﺁﻧﻬﺎ ﭘﺎﺳﺦ ﺩﻫﻴﺪ ﻳﺎ ﺁﻧﻬﺎ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺑﮕﻮﻳﻴﺪ ﻛﻪ ﺭﺍﺳﺘﺴﺖ ﻭ ﭘﺎﺳﺦ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭﮔﻔﺘﮕﻮ ﺑﺎﻳﺪ ﮔﺎﻡ ﺑﮕﺎﻡ‬ ‫ﭘﻴﺶ ﺭﻓﺖ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﻳﻚ ﺑﻬﺎﻳﻲ ﺍﮔﺮ ﺑﻴﺎﻳﺪ ﻭ ﺑﺨﻮﺍﻫﺪ ﺑﺎ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺍﺳﻼﻡ ﺑﮕﻔﺘﮕﻮ ﭘﺮﺩﺍﺯﺩ ﻧﺨﻮﺍﻫﻴﻢ ﭘﺬﻳﺮﻓﺖ ﺍﺯ ﺷﻤﺎ ﻧﻴﺰ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ‬ ‫ﮔﻔﺘﮕﻮ ﺩﺭﺑﺎﺭﻩ ﺍﺳﻼﻡ ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ‪ .‬ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻢ ﺷﻤﺎ ﺩﺭ ﺯﻣﻴﻨﻪ ﻛﻴﺸﺘﺎﻥ ﺳﺨﻦ ﮔﻮﻳﻴﺪ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﻣﻴﮕﻮﻳﻴﺪ ﻣﺎ ﺑﻪ »ﻧﻘﺎﻁ ﺿﻌﻒ« ﻛﻴﺶ ﺷﻤﺎ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪ ،‬ﻧﺨﺴﺖ ﻳﻚ ﻛﻴﺶ ﺍﮔﺮ ﺑﻴﭙﺎ ﻧﻴﺴﺖ »ﻧﻘﺎﻁ ﺿﻌﻒ« ﺩﺭ‬ ‫ﺁﻥ ﭼﻪ ﻣﻴﻜﻨﺪ؟! ﺩﻭﻡ ﻣﺎ ﺍﻳﺮﺍﺩﻫﺎﻳﻲ ﻛﻪ ﮔﺮﻓﺘﻪ ﺍﻳﻢ ﺑﻪ ﭘﺎﻳﻪ ﻭ ﺑﻨﻴﺎﺩ ﻛﻴﺶ ﺷﻤﺎ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪ .‬ﺁﻳﺎ ﺩﺍﺳﺘﺎﻥ ﺍﻣﺎﻣﺖ ﻭ ﺍﻣﺎﻡ ﻧﺎﭘﻴﺪﺍ ﻭ‬ ‫ﺻﺪ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺍﺯ »ﻧﻘﺎﻁ ﺿﻌﻒ« ﺍﺳﺖ؟!‬ ‫ﺍﻳﻦ ﺷﻴﻮﻩ ﻛﻪ ﺷﻤﺎ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺍﻳﺪ ـ ﻛﻪ ﺧﻮﺩ ﺷﻴﻌﻲ ﻣﻴﺒﺎﺷﻴﺪ ﻭ ﺧﻮﺍﺳﺘﺘﺎﻥ ﻛﻴﻨﻪ ﺟﻮﻳﻲ ﺷﻴﻌﻴﺎﻧﻪ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺍﺯ ﺍﺳﻼﻡ‬ ‫ﺳﺨﻦ ﺑﻤﻴﺎﻥ ﻣﻲ ﺁﻭﺭﻳﺪ ـ ﺑﺴﻴﺎﺭ ﻧﺎﺳﺘﻮﺩﻩ ﺍﺳﺖ ﻭ ﻧﺘﻴﺠﻪ ﺍﻱ ﻫﻢ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﺳﻨﮕﺮ ﻋﻮﺽ ﻛﺮﺩﻧﺴﺖ ﻛﻪ ﻧﺸﺎﻥ‬ ‫ﻧﺎﺗﻮﺍﻧﻲ ﻭ ﺷﻜﺴﺖ ﺧﻮﺭﺩﮔﻴﺴﺖ‪.‬‬ ‫ﻣﺎ ﻧﻴﻚ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺭﺍﺩﻳﻮﻱ ﺗﻬﺮﺍﻥ ﻳﻚ ﺍﻓﺰﺍﺭﻱ ﺷﺪﻩ ﺑﺮﺍﻱ ﮔﻴﺞ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻣﺮﺩﻡ ﻭ ﺷﻤﺎ ﻧﻴﺰ ﻧﺎﭼﺎﺭﻳﺪ ﺳﺨﻨﺎﻧﻲ ﺩﺭ ﺁﻧﺠﺎ‬ ‫ﺑﮕﻮﻳﻴﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﻋﺬﺭﻫﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺭﺍﺳﺘﻴﻬﺎ ﻧﺎﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﻫﺮﭼﻪ ﻣﻴﺨﻮﺍﻫﻴﺪ ﺑﺎ ﺯﺑﺎﻥ ﺳﺎﺩﻩ ﻭ ﺭﺍﺳﺖ ﺑﮕﻮﻳﻴﺪ‪.‬‬ ‫ﺩﻓﺘـــﺮ ﭘـــﺮﭼــﻢ‬

‫ﺑﻨﺎﻡ ﭘــﺎﻙ ﺁﻓﺮﻳــﺪﮔﺎﺭ‬

‫ﺩﺍﺳﺘﺎﻥ ﺍﻳﻦ ﻛﺘﺎﺏ ﺁﻧﺴﺖ ﻛﻪ ﺳﻪ ﺗﻦ ﺍﺯ ﺑﺎﺯﺍﺭﻳﺎﻥ ﺗﻬﺮﺍﻥ ﺑﻨﺰﺩ ﻣﻦ‬ ‫ﺁﻣﺪﻧﺪ ﻭ ﺩﺭ ﺩﻭ ﻧﺸﺴﺖ ﺑﮕﻔﺘﮕﻮﻫﺎﻳـــﻲ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺳﭙﺲ ﺧﻮﺍﺳﺘﺎﺭ‬ ‫ﺷﺪﻧﺪﻛﻪ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﻭ ﺷﻨﻴﺪﻩ ﺷﺪﻩ ﺑﺎ ﺯﺑﺎﻥ ﻋﺎﺩﻱ)ﺯﺑﺎﻧﻴﻜﻪ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻣﻴﻨﻮﻳﺴﻨﺪ( ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﭽﺎﭖ ﺭﺳﺪ ﻭ ﻣﺎ ﺧﻮﺍﻫﺶ ﺁﻧﺎﻧﺮﺍ ﭘﺬﻳﺮﻓﺘﻴﻢ‪ .‬ﻭﻟﻲ‬ ‫ﭼﻮﻥ ﮔﻔﺘﻪ ﻫﺎ ﺩﺭﻫﻤﺎﻥ ﻫﻨﮕﺎﻡ ﻧﻮﺷﺘﻪ ﻧﺸﺪﻩ ﺑﻮﺩ ﻧﺎﭼﺎﺭ ﺑﺮﺧﻲ ﻛﻤﻲ ﻭ‬ ‫ﺑﻴﺸﻲ ﺩﺭﺁﻧﻬﺎ ﺭﺧﺪﺍﺩﻩ‪ .‬ﻟﻴﻜﻦ ﻣﻄﺎﻟﺐ ﺗﻐﻴﻴﺮﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﺧﻮﺍﺳﺘﻪ‬ ‫ﻧﺸﺪﻩ ﺁﻧﻜﺴﺎﻥ ﺷﻨﺎﺧﺘﻪ ﺷﻮﻧﺪ ﺑﺠﺎﻱ ﻧﺎﻣﻬﺎ ﺍﻟﻒ‪ ،‬ﺏ‪ ،‬ﺝﮔﺰﺍﺭﺩﻩ ﺷﺪﻩ‪.‬‬ ‫ﺩ ﻧﻴﺰ ﻧﻮﻳﺴﻨﺪﻩ ﻛﺘﺎﺑﺴﺖ ‪.‬‬

‫ﻛﺴـــﺮﻭﻱ‬

‫ﺍﻟﻒ ـ ﻣﺪﺗﻴﺴﺖ ﻣﻲ ﺷﻨﻮﻳﻢ ﻛﻪ ﺷﻤﺎ ﺑﻪ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺍﻳﺮﺍﺩ ﻣﻴﮕﻴﺮﻳﺪ‪ .‬ﻣﻦ ﭼﻮﻥ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺗﺒﺮﻳﺰ ﻣﻲ ﺷﻨﺎﺧﺘﻢ ﺑﻪ ﺁﻗﺎﻳﺎﻥ‬ ‫ﮔﻔﺘﻢ ﻣﻴﺮﻭﻳﻢ ﻭ ﺧﻮﺩﻣﺎﻥ ﺻﺤﺒﺖ ﻣﻴﻜﻨﻴﻢ‪ .‬ﺣﺎﻻ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺑﻔﻬﻤﻴﻢ ﻧﻈﺮ ﺷﻤﺎ ﭼﻴﺴﺖ؟ ﭼﻪ ﺍﻳﺮﺍﺩﻱ ﺑﻪ ﺍﻳﻦ ﻣﺬﻫﺐ ﺩﺍﺭﻳﺪ؟‪.‬‬ ‫ﺩ ـ ﺷﻤﺎﭼﺮﺍﻛﺘﺎﺏ »ﺩﺍﻭﺭﻱ« ﺭﺍ ﻧﺨﻮﺍﻧﺪﻩ ﺍﻳﺪ؟‪.‬‬ ‫ﺍﻟﻒ ـ ﺁﻥ ﻛﺘﺎﺏ ﺭﺍ ﻣﻦ ﺩﻳﺪﻡ‪ .‬ﺣﻘﻴﻘﺖ ﺍﻳﻨﺴﺖ ﻛﻪ ﺳﻮﺍﺩ ﻣﺎ ﺗﺎ ﺁﻥ ﺍﻧﺪﺍﺯﻩ ﻫﺎ ﻧﻴﺴﺖ ﻳﻜﻲ ﻫﻢ ﺯﺑﺎﻥ ﺁﻥ ﻛﺘﺎﺏ ﺳﺨﺖ‬ ‫ﺍﺳﺖ‪ .‬ﻳﻜﻲ ﻫﻢ ﭼﻪ ﻣﺎﻧﻊ ﺩﺍﺭﺩ ﻳﻜﻲ ﺩﻭ ﺳﺎﻋﺖ ﺑﺎ ﻣﺎ ﺻﺤﺒﺖ ﻛﻨﻴﺪ‪.‬‬ ‫ﺩـ ﺍﻭﻝ ﻣﻴﺨﻮﺍﻫﻢ ﺑﭙﺮﺳﻢ ﻣﻘﺼﻮﺩﺗﺎﻥ ﻣﺠﺎﺩﻟﻪ ﺍﺳﺖ ﻳﺎ ﭼﻴﺰ ﻓﻬﻤﻴﺪﻥ؟!‪.‬‬ ‫ﺍﻟﻒ ـ ﺍﻟﺒﺘﻪ ﻣﻘﺼﻮﺩﻣﺎﻥ ﭼﻴﺰ ﻓﻬﻤﻴﺪﻧﺴﺖ‪ .‬ﺍﺯ ﻣﺠﺎﺩﻟﻪ ﭼﻪ ﻧﺘﻴﺠﻪ ﺣﺎﺻﻞ ﻣﻴﺸﻮﺩ‪.‬‬ ‫ﺩ ـ ﺩﺭﺁﻥ ﺻﻮﺭﺕ ﺧﻮﺍﻫﺸﻤﻨﺪﻡ ﻣﻄﻠﺒﻲ ﺭﺍ ﻛﻪ ﻣﻴﺸﻨﻮﻳﺪ ﻭﻣﺨﺎﻟﻒ ﻋﻘﻴﺪﻩ ﺷﻤﺎﺳﺖ ﺯﻭﺩ ﻧﺮﻧﺠﻴﺪ‪ .‬ﻳﻜﻲ ﻫﻢ ﻧﺎ ﺍﻧﺪﻳﺸﻴﺪﻩ‬ ‫ﭘﺎﺳﺦ ﻧﺪﻫﻴﺪ‪ .‬ﺧﺪﺍ ﺍﻧﺪﻳﺸﻪ ﺭﺍ ﺑﻤﺎ ﺩﺍﺩﻩ ﻛﻪ ﻫﺮ ﺳﺨﻨﻲ ﺭﺍ ﺍﻭﻝ ﺑﻴﻨﺪﻳﺸﻴﻢ ﻭ ﺑﻌﺪ ﺑﺰﺑﺎﻥ ﺁﻭﺭﻳﻢ‪.‬‬ ‫ﺍ‪ ،‬ﺏ ‪ ،‬ﺝ ـ ﺍﻟﺒﺘﻪ ﺍﻳﻨﻄﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﺩ ـ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻣﻄﻠﺐ ﺯﻭﺩ ﺭﻭﺷﻦ ﺷﻮﺩ ﻣﻦ ﺑﻬﺘﺮ ﻣﻴﺪﺍﻧﻢ ﺗﺎﺭﻳﺦ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺭﺍ ﺁﻧﻄﻮﺭ ﻛﻪ ﺑﻮﺩﻩ ﺑﺮﺍﻱ ﺷﻤﺎ ﮔﻔﺘﮕﻮﻛﻨﻢ‬ ‫ﻭ ﺷﻤﺎ ﻫﺮ ﺍﻳﺮﺍﺩﻱ ﻳﺎ ﺳﺌﻮﺍﻟﻲ ﺩﺍﺭﻳﺪ ﺑﮕﻮﻳﻴﺪ‪.‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺝ ـ ﺍﻟﺒﺘﻪ ﺁﻥ ﺑﻬﺘﺮ ﺍﺳﺖ‪.‬‬ ‫ﺩ ـ ﺁﻧﭽﻪ ﻣﺎ ﺩﺍﻧﺴﺘﻪ ﺍﻳﻢ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﭼﻮﻥ ﺍﺯ ﺟﻬﺎﻥ ﺭﻓﺖ ﺑﺮﺍﻱ ﺧﻮﺩ ﺟﺎﻧﺸﻴﻨﻲ ﺑﺮ ﻧﮕﺰﻳﺪﻩ ﻭ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﺨﻮﺩ ﻣﺮﺩﻡ‬ ‫ﻭﺍﮔﺰﺍﺭﺩﻩ ﺑﻮﺩ‪...‬‬ ‫ﺝ ـ ﺗﻤﺎﻡ ﺍﺷﻜﺎﻟﻬﺎ ﺑﺮ ﺳﺮﻫﻤﻴﻦ ﺣﺮﻓﺴﺖ‪ .‬ﻋﻘﻴﺪﻩ ﺷﻴﻌﻪ ﺑﺮ ﺍﻳﻨﺴﺖ ﻛﻪ ﭘﻴﻐﻤﺒﺮ ﺍﻣﻴﺮﺍﻟﻤﻮﻣﻨﻴﻦ ﺭﺍ ﻭﺻﻲ ﻭ ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩ‬ ‫ﻻ ﻗﻀﻴﻪ ﻏﺪﻳﺮﺧﻢ ﺍﺳﺖ ﻛﻪ‬ ‫ﻣﻌﻴﻦ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﺣﻖ ﺍﻭ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻧﺪ‪ .‬ﺩﻟﻴﻞ ﺍﻳﻦ ﻣﻄﻠﺐ ﻫﻢ ﺍﻭ ﹰ‬ ‫ﭘﻴﻐﻤﺒﺮ ﺍﻣﻴﺮﺍﻟﻤﻮﻣﻨﻴﻦ ﺭﺍ ﺑﺮﻭﻱ ﺩﺳﺖ ﺑﺮﺩﺍﺷﺖ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﻧﺸﺎﻧﺪﺍﺩ ﻭ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ ﻛﻨﺖ ﻣﻮﻻﺀ ﻓﻬﺬﺍ ﻋﻠﻲ ﻣﻮﻻﺀ« ﻫﻤﺎﻥ ﺭﻭﺯ‬ ‫ﻋﻤﺮ ﺑﻪ ﺍﻭ ﺑﻴﻌﺖ ﻛﺮﺩﻩ ﮔﻔﺖ‪» :‬ﺑُﺦ ﺑُﺦ‪ ١‬ﻟﻚ ﻳﺎ ﻋﻠﻲ«‪ .‬ﺍﺯ ﻃﺮﻑ ﺧﺪﺍ ﻧﻴﺰ ﺁﻳﻪ ﻧﺎﺯﻝ ﺷﺪ‪» :‬ﺍﻟﻴﻮﻡ ﺍﻛﻤﻠﺖ ﻟﻜﻢ ﺩﻳﻨﻜﻢ«‪.‬‬ ‫ﺩﻟﻴﻞ ﺩﻭﻡ ﻗﻀﻴﻪ ﻭﺻﻴﺖ ﭘﻴﻐﻤﺒﺮ ﺍﺳﺖ ﻛﻪ ﭼﻮﻥ ﻣﻴﺪﺍﻧﺴﺖ ﺑﻌﺪ ﺍﺯ ﻣﺮﺩﻥ ﺍﻭ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺍﺧﺘﻼﻑ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡ‬ ‫ﺧﻮﺍﻫﻨﺪ ﺍﻧﺪﺍﺧﺖ ﺩﺭ ﺑﺴﺘﺮ ﺑﻴﻤﺎﺭﻱ ﻗﻠﻢ ﻭ ﻛﺎﻏﺬ ﺧﻮﺍﺳﺖ ﻛﻪ ﻭﻻﻳﺖ ﺍﻣﻴﺮﺍﻟﻤﻮﻣﻨﻴﻦ ﺭﺍ ﺑﻨﻮﻳﺴﺪ ﻭ ﺑﺪﻫﺪ‪ .‬ﻋﻤﺮ ﭼﻮﻥ ﻓﻬﻤﻴﺪ‬ ‫ﻧﮕﺰﺍﺷﺖ‪ ،‬ﺑﻪ ﭘﻴﻐﻤﺒﺮ ﻧﺴﺒﺖ ﻫﺬﻳﺎﻥ ﺩﺍﺩ‪.‬‬ ‫ﺩﻟﻴﻞ ﺳﻮﻡ ﺍﺧﺒﺎﺭ ﻭ ﺍﺣﺎﺩﻳﺚ ﺑﺴﻴﺎﺭﻳﺴﺖ ﻛﻪ ﺍﺯ ﭘﻴﻐﻤﺒﺮ ﻧﻘﻞ ﺷﺪﻩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻋﻠﻲ ﻣﻨﻲ ﺑﻤﻨﺰﻟﺔ ﻫﺮﻭﻥ ﻣﻦ ﻣﻮﺳﻲ‬ ‫ﺍﻻ ﺍﻧﻪ ﻻ ﻧﺒﻲ ﺑﻌﺪﻱ« ﺷﻤﺎ ﺑﻪ ﺍﻳﻨﻬﺎ ﭼﻪ ﻣﻴﮕﻮﻳﻴﺪ؟‪...‬‬ ‫ﺩ ـ ﻣﻦ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﺍﻳﻨﻬﺎ ﭘﺎﺳﺦ ﺩﻫﻢ ﺑﺎﻳﺪ ﭼﻴﺰﻱ ﺑﭙﺮﺳﻢ‪ :‬ﺍﻳﻦ ﺩﻟﻴﻠﻬﺎ ﻛﻪ ﺷﻤﺎ ﻣﻴﺸﻤﺎﺭﻳﺪ ﺁﻳﺎ ﻳﺎﺭﺍﻥ ﭘﻴﻐﻤﺒﺮﻛﻪ ﺑﻪ ﺍﻭ‬ ‫ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺳﺨﺘﻴﻬﺎ ﻛﺸﻴﺪﻩ ﻭ ﺟﻨﮕﻬﺎ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻳﺎ ﻧﻪ؟‪.‬‬ ‫ﺝ ـ ﺍﻟﺒﺘﻪ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ‪.‬‬ ‫ﺩ ـ ﭘﺲ ﭼﺸﺪ ﻛﻪ ﻋﻠﻲ ﺭﺍ ﮔﺰﺍﺭﺩﻩ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ ؟!‪..‬‬ ‫ﺝ ـ ﻣﺮﺗﺪ ﺷﺪﻧﺪ ﺩﻳﮕﺮ‪.‬‬ ‫ﺩ ـ ﺁﺭﻱ ﺩﺭﻛﺘﺎﺑﻬﺎﻱ ﺷﻴﻌﻪ ﺑﺮﺍﻱ ﻫﺮ ﭼﻴﺰﻱ ﺑﻬﺎﻧﻪ ﺍﻱ ﺩﺭﺳﺖ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﻣﻦ ﺑﺎ ﺷﻤﺎ ﺷﺮﻁ ﻛﺮﺩﻡ ﻛﻪ ﺑﻴﻨﺪﻳﺸﻴﺪ ﻭ‬ ‫ﭘﺎﺳﺦ ﺩﻫﻴﺪ‪ .‬ﺍﻳﻦ ﭘﺎﺳﺦ ﺷﻤﺎ ﺍﺯ ﺭﻭﻱ ﺍﻧﺪﻳﺸﻪ ﻧﺒﻮﺩ‪ .‬ﭼﮕﻮﻧﻪ ﻣﻴﺸﻮﺩ ﻛﻪ ﻳﻜﺪﺳﺘﻪ ﻫﺰﺍﺭ ﻧﻔﺮﻱ ﻳﺎ ﺑﻴﺸﺘﺮ ﻳﻜﺪﻓﻌﻪ ﻣﺮﺗﺪ ﺷﻮﻧﺪ؟!‪..‬‬ ‫ﺁﺧﺮ ﺁﻥ ﻳﺎﺭﺍﻥ ﭘﻴﻐﻤﺒﺮ ﻛﻪ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺑﻮﺩ ﻛﻪ ﺩﻳﺪﻩ ﺑﻮﺩﻧﺪ ﮔﻔﺘﻪ ﻫﺎﻳﺶ ﻫﻤﻪ ﺭﺍﺳﺘﺴﺖ ﻭ ﺍﻭ ﺭﺍ‬ ‫ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺷﺪﻩ ﺍﺯ ﺳﻮﻱ ﺧﺪﺍ ﺩﺍﻧﺴﺘﻪ ﺑﻪ ﺍﻭ ﮔﺮﻭﻳﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺑﻮﺩ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺍﺯ ﺟﺎﻥ ﺧﻮﺩ ﻣﻴﮕﺬﺷﺘﻨﺪ ﻭ ﺟﻨﮕﻬﺎ‬ ‫ﻣﻴﻜﺮﺩﻧﺪ‪ .‬ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﻴﺸﻮﺩ ﻛﻪ ﻫﻤﻪ ﺁﻧﻬﺎ ﻳﻜﺪﻓﻌﻪ ﻣﺮﺗﺪ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺑﺎﻭﺭﻫﺎﻱ ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩﻧﺪ؟!‪ .‬ﺁﻳﺎ ﭼﻨﻴﻦ ﭼﻴﺰﻱ‬ ‫ﭘﺬﻳﺮﻓﺘﻨﻴﺴﺖ؟!‪ .‬ﻓﺮﺽ ﻛﻨﻴﻢ ﺷﻤﺎ ﺩﻩ ﻧﻔﺮ ﺩﻭﺳﺖ ﺩﺍﺭﻳﺪ ﻛﻪ ﺳﺎﻟﻬﺎ ﺑﺎ ﺷﻤﺎ ﺩﻭﺳﺖ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﭼﻮﻥ ﺷﻤﺎ ﺭﺍ ﻣﺮﺩ ﻧﻴﻚ‬ ‫ﻣﻴﺸﻨﺎﺳﻨﺪ ﺩﺭ ﺭﺍﻩ ﺷﻤﺎ ﺯﻳﺎﻥ ﻫﻢ ﻛﺸﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺍﮔﺮ ﺷﻤﺎ ﺑﺸﻨﻮﻳﺪ ﻛﻪ ﻫﻤﺎﻥ ﺩﻭﺳﺘﺎﻧﺘﺎﻥ ﺑﻴﺠﻬﺖ ﻫﺮ ﺩﻩ ﻧﻔﺮﺷﺎﻥ ﻳﻜﺪﻓﻌﻪ ﺍﺯ ﺷﻤﺎ‬ ‫ﺑﺎﺯﮔﺸﺘﻪ ﺑﺎ ﺩﺷﻤﻦ ﺷﻤﺎ ﻫﻤﺪﺳﺖ ﺷﺪﻩ ﺍﻧﺪ ﺑﺎﻭﺭ ﻣﻴﻜﻨﻴﺪ؟!‪ .‬ﺁﻳﺎ ﭼﻨﺎﻥ ﭼﻴﺰﻱ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻛﻪ ﻫﺮ ﺩﻩ ﻧﻔﺮ ﺑﻴﺠﻬﺖ ﻳﻜﺪﻓﻌﻪ ﺍﺯ‬ ‫ﺷﻤﺎ ﺭﻭﮔﺮﺩﺍﻥ ﺷﻮﻧﺪ؟!‪ .‬ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﻴﺸﻮﺩ ﺑﺎﻭﺭ ﻛﺮﺩ ﻛﻪ ﻳﺎﺭﺍﻥ ﭘﻴﻐﻤﺒﺮ ﺻﺪﻫﺎ ﺗﻦ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﺩﻳﻦ ﺍﻭ ﺑﻴﺮﻭﻥ ﺭﻭﻧﺪ ﻭ‬ ‫ﻭﺻﻴﺖ ﺍﻭ ﺭﺍ ﮔﻮﺵ ﻧﺪﺍﺩﻩ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺑﻴﻌﺖ ﻛﻨﻨﺪ؟!‪.‬‬ ‫ﺏ ـ ﺣﺐ ﺭﻳﺎﺳﺖ ﻫﻤﻪ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﻣﻴﺒﺮﺩ ﺩﻳﮕﺮ!‪.‬‬

‫‪ -١‬ﺑﺦ ﺑﺦ = ﺩﺭ ﺣﺎﻟﺖ ﺗﺤﺴﻴﻦ ﻭ ﺷﮕﻔﺘﻲ ﺑﻴﺎﻥ ﻣﻴﺸﻮﺩ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺩ ـ ﺑﺎﺯ ﻧﺎ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺳﺨﻦ ﻣﻴﮕﻮﻳﻴﺪ‪ .‬ﻣﮕﺮ ﻫﻤﻪ ﻳﺎﺭﺍﻥ ﭘﻴﻐﻤﺒﺮ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﺭﺋﻴﺲ ﺑﺸﻮﻧﺪ؟!‪ .‬ﺑﺴﻴﺎﺭﺧﻮﺏ‪ ،‬ﺍﺑﻮﺑﻜﺮ‬ ‫ﻣﻴﺨﻮﺍﺳﺖ ﺧﻠﻴﻔﻪ ﺑﺸﻮﺩ ﻭ ﻋﻤﺮ ﻫﻢ ﺑﺎ ﺍﻭ ﻫﻤﺮﺍﺯ ﺑﻮﺩ ﻣﺮﺗﺪ ﺷﺪﻧﺪ‪ .‬ﺑﺪﻳﮕﺮﺍﻥ ﭼﻪ ﻣﻴﮕﻮﻳﻴﺪ؟!‪ .‬ﺩﻳﮕﺮﺍﻥ ﭼﻪ ﺳﻮﺩﻱ ﺩﺭ ﺧﻠﻴﻔﻪ‬ ‫ﺷﺪﻥ ﺍﺑﻮﺑﻜﺮ ﻣﻴﺪﺍﺷﺘﻨﺪ؟!‪ .‬ﺁﻧﮕﺎﻩ ﻣﮕﺮ ﻫﺮ ﻛﺴﻲ ﺑﻄﻤﻊ ﺭﻳﺎﺳﺖ ﺍﺯ ﺩﻳﻦ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ؟!‪ .‬ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻢ‪ :‬ﺑﻴﻨﺪﻳﺸﻴﺪ ﻭ ﭘﺎﺳﺦ‬ ‫ﺩﻫﻴﺪ ‪.‬‬ ‫ﺍﮔﺮ ﻳﺎﺭﺍﻥ ﭘﻴﻐﻤﺒﺮ ﺍﺯ ﺩﻳﻦ ﺑﺎﺯ ﮔﺸﺘﻪ ﺑﻮﺩﻧﺪ ﺑﺎﻳﺴﺘﻲ ﻧﻤﺎﺯ ﻫﻢ ﻧﺨﻮﺍﻧﻨﺪ‪ ،‬ﺭﻭﺯﻩ ﻫﻢ ﻧﮕﻴﺮﻧﺪ‪ ،‬ﺑﺠﻬﺎﺩ ﻫﻢ ﻧﺮﻭﻧﺪ‪ ،‬ﻫﻤﻪ ﭼﻴﺰ‬ ‫ﺍﺳﻼﻡ ﺭﺍ ﺗﺮﻙ ﻛﻨﻨﺪ‪ .‬ﭘﺲ ﭼﺮﺍ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻜﺮﺩﻧﺪ؟!‪.‬‬ ‫ﺏ ـ ﺍﮔﺮ ﺁﻧﻬﺎ ﻣﺮﺗﺪ ﻧﺸﺪﻩ ﺑﻮﺩﻧﺪ ﭘﺲ ﭼﺮﺍ ﺩﺧﺘﺮ ﭘﻴﻐﻤﺒﺮ ﺧﺪﺍ ﺭﺍ ﺁﻧﻘﺪﺭ ﺍﺫﻳﺖ ﻛﺮﺩﻧﺪ؟!‪ .‬ﺍﻭ ﺭﺍ ﻣﻴﺎﻧﻪ ﺩﻳﻮﺍﺭ ﻭ‬ ‫ﺩﺭﮔﺰﺍﺭﺩﻧﺪ ﻛﻪ ﺩﻧﺪﻩ ﻫﺎﻳﺶ ﺷﻜﺴﺖ ﻭ ﺑﭽﻪ ﺍﺵ ﻛﻪ ﻣﺤﺴﻦ ﻧﺎﻡ ﺩﺍﺷﺖ ﺳﻘﻂ ﺷﺪ‪ .‬ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺩﺳﺘﺶ ﮔﺮﻓﺘﻨﺪ‪ .‬ﻳﻜﻲ ﺍﺯ‬ ‫ﻋﻠﻤﺎ ﻣﻴﮕﻔﺖ‪ :‬ﺩﺭ ﻳﻜﻲ ﺍﺯ ﻛﺘﺎﺑﻬﺎﻱ ﺳﻨﹼﻲ ﺩﻳﺪﻡ ﻛﻪ ﻧﻮﺷﺘﻪ ﺑﻮﺩ ﻓﺎﻃﻤﻪ ﺍﺯ ﺍﺑﻮﺑﻜﺮ ﻧﺎﺭﺍﺿﻲ ﻣْﺮﺩ‪.‬‬ ‫ﺝ ـ ﺑﻠﻲ ﻣﻨﻬﻢ ﺷﻨﻴﺪﻩ ﺍﻡ‪ .‬ﮔﻮﻳﺎ ﺩﺭ ﺻﺤﻴﺢ ﺑﺨﺎﺭﻱ ﺑﻮﺩﻩ‪» :‬ﻭ ﻣﺎﺗﺖ ﻓﺎﻃﻤﻪ ﻭ ﻫﻲ ﻣﻐﻀﺒﻪ«‬ ‫ﺩ ـ ﺷﻤﺎ ﺑﺎﻳﺪ ﻳﻚ ﭼﻴﺰ ﺭﺍ ﺭﻋﺎﻳﺖ ﻛﻨﻴﺪ‪ ،‬ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﻳﻚ ﻣﻄﻠﺐ ﺭﺍ ﻛﻪ ﺻﺤﺒﺖ ﻣﻴﻜﻨﻴﻢ ﭼﻮﻥ ﺳﺨﻦ ﺩﺭﺑﺎﺭﻩ ﺁﻥ‬ ‫ﺑﭙﺎﻳﺎﻥ ﺭﺳﻴﺪ ﻧﺘﻴﺠﻪ ﺍﺯﺵ ﺑﮕﻴﺮﻳﻢ ﻭ ﺳﭙﺲ ﺑﻤﻄﻠﺐ ﺩﻳﮕﺮ ﭘﺮﺩﺍﺯﻳﻢ‪ .‬ﺷﻤﺎ ﮔﻔﺘﻴﺪ‪» :‬ﻳﺎﺭﺍﻥ ﭘﻴﻐﻤﺒﺮ ﻣﺮﺗﺪ ﺷﺪﻧﺪ«‪ .‬ﺩﺭﻛﺘﺎﺑﻬﺎﺗﺎﻥ ﻫﻢ‬ ‫ﻫﺴﺖ‪» :‬ﺍﺭﺗﺪ ﺍﻟﻨﺎﺱ ﺍﻻ ﺛﻠﺜﻪ«‪ ١.‬ﻣﻦ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻡ ﻛﻪ ﻣﻌﻘﻮﻝ ﻧﺒﻮﺩﻩ ﻛﻪ ﭼﻨﺪ ﺻﺪ ﺗﻦ ﻳﺎ ﻫﺰﺍﺭ ﺗﻦ ﻳﺎﺭﺍﻥ ﺟﺎﻧﺒﺎﺯ ﭘﻴﻐﻤﺒﺮ ﻳﻜﺪﻓﻌﻪ‬ ‫ﺍﺯ ﺩﻳﻦ ﺑﺎﺯ ﮔﺮﺩﻧﺪ‪ .‬ﺍﻛﻨﻮﻥ ﺷﻤﺎ ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﻧﻈﺮﺗﺎﻥ ﺭﺍ ﺑﮕﻮﻳﻴﺪ ﺗﺎ ﺁﻧﺮﺍ ﺑﻪ ﻧﺘﻴﺠﻪ ﺭﺳﺎﻧﻴﻢ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺴﺨﻦ ﺩﻳﮕﺮ ﭘﺮﺩﺍﺯﻳﻢ‪.‬‬ ‫ﺍ ـ ﺣﻘﻴﻘﺖ ﺍﻳﻨﺴﺖ ﻛﻪ ﺍﻳﻦ ﺩﻟﻴﻠﻬﺎ ﺭﺩ ﻛﺮﺩﻧﻲ ﻧﻴﺴﺖ‪ .‬ﻣﻦ ﺑﺎ ﺁﻧﻜﻪ ﭼﻨﺪﺍﻥ ﻣﻌﻠﻮﻣﺎﺕ ﻧﺪﺍﺭﻡ ﻣﻴﺒﻴﻨﻢ ﺍﻳﻦ ﺣﺮﻓﻬﺎ ﺭﺍﺳﺘﺴﺖ‪.‬‬ ‫ﺍﻣﺎ‪ ) ...‬ﺧﺎﻣﻮﺷﻲ (‬ ‫ﺩ ـ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﭼﻮﻥ ﻓﻬﻢ ﻭ ﺧﺮﺩﺗﺎﻥ ﺭﺍ ﺑﻜﺎﺭ ﻣﻲ ﮔﻤﺎﺭﻳﺪ ﻣﻲ ﺑﻴﻨﻴﺪ ﻛﻪ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎ ﺭﺍﺳﺘﺴﺖ‪ .‬ﻟﻴﻜﻦ ﺍﺯ ﺳﻮﻱ‬ ‫ﺩﻳﮕﺮ ﻧﻤﻴﺘﻮﺍﻧﻴﺪ ﻋﻘﻴﺪﻩ ﻫﺎﻱ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺁﺳﺎﻧﻲ ﺗﺮﻙ ﻛﻨﻴﺪ‪ .‬ﺍﻳﻨﺴﺖ ﻳﻚ »ﺍﻣﺎ« ﻣﻴﮕﺰﺍﺭﻳﺪ‪.‬‬ ‫ﺝ ـ ﺑﻠﻲ ﺣﻘﻴﻘﺖ ﻫﻤﻴﻦ ﺍﺳﺖ‪.‬‬ ‫ﺩ ـ ﺑﺴﻴﺎﺭﺧﻮﺏ‪ .‬ﺍﻛﻨﻮﻥ ﻣﻲ ﺁﻳﻴﻢ ﺑﺮ ﺳﺮ ﺯﺩﻥ ﻓﺎﻃﻤﻪ ﻭ ﺷﻜﺴﺘﻦ ﺩﻧﺪﻩ ﺍﻭ ﻭ ﺳﻘﻂ ﻛﺮﺩﻥ ﻣﺤﺴﻦ‪ .‬ﺍﻳﻨﻬﺎ ﺳﺨﻨﺎﻧﻴﺴﺖ ﻛﻪ‬ ‫ﺗﺎﺭﻳﺦ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﺁﻧﻬﺎ ﻧﺎﺁﮔﺎﻫﺴﺖ‪ .‬ﺁﻧﭽﻪ ﻣﻦ ﻣﻴﺪﺍﻧﻢ ﺍﻳﻨﻬﺎ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﻣﻌﺘﺒﺮ ﺧﻮﺩ ﺷﻴﻌﻴﺎﻥ ﻧﻴﺰ ﻧﺒﻮﺩﻩ‪ ...‬ﺑﻬﺮﺣﺎﻝ ﺍﻳﻨﻬﺎ‬ ‫ﺩﺭﻭﻏﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺍﻳﻨﻬﺎ ﺭﺍ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ ﻛﻪ ﭼﻮﻥ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺑﻴﻌﺖ ﻧﻤﻴﻜﺮﺩ ﻋﻤﺮ ﺭﻓﺖ ﺑﺪﺭ ﺧﺎﻧﻪ ﺍﺵ ﻛﻪ‬ ‫ﺍﻭ ﺭﺍ ﺑﻴﺎﻭﺭﺩ‪ .‬ﻭ ﻓﺎﻃﻤﻪ ﭼﻮﻥ ﺩﺭ ﭘﺸﺖ ﺩﺭ ﺍﻳﺴﺘﺎﺩﻩ ﻧﻤﻴﮕﺰﺍﺷﺖ ﺑﺎﺯﺷﻮﺩ‪ ،‬ﻋﻤﺮ ﻓﺸﺎﺭ ﺩﺍﺩ ﻭ ﺍﻭ ﺭﺍ ﻣﻴﺎﻧﻪ ﺩﺭ ﻭ ﺩﻳﻮﺍﺭ ﮔﺬﺍﺷﺖ‪.‬‬ ‫ﺩﺭﺣﺎﻟﻴﻜﻪ ﺍﺻﻞ ﻗﻀﻴﻪ ﺩﺭﻭﻏﺴﺖ‪ .‬ﻋﻠﻲ ﺍﺯ ﺑﻴﻌﺖ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺍﻣﺘﻨﺎﻉ ﻧﻜﺮﺩ ﻭ ﻧﺒﺎﻳﺴﺘﻲ ﺑﻜﻨﺪ‪ .‬ﺩﻟﻴﻞ ﺍﻳﻨﺮﺍ ﺳﭙﺲ ﺧﻮﺍﻫﻴﻢ ﺩﺍﻧﺴﺖ‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮ ﻫﻤﺎﻥ ﻋﻠﻲ ﺩﺧﺘﺮ ﺧﻮﺩ ﺍﻡ ﻛﻠﺜﻮﻡ ﺭﺍ ﻛﻪ ﺩﺧﺘﺮ ﻫﻤﺎﻥ ﻓﺎﻃﻤﻪ ﺑﻮﺩ ﺑﻌﻤﺮ ﺑﺰﻧﻲ ﺩﺍﺩ‪ .‬ﺁﻳﺎ ﻣﻌﻘﻮﻟﺴﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﺁﻥ‬ ‫ﺑﺪﺭﻓﺘﺎﺭﻱ ﺍﺯ ﻋﻤﺮ ﭼﻨﻴﻦ ﻭﺻﻠﺘﻲ ﺑﺎ ﺍﻭ ﺭﺧﺪﻫﺪ؟!‪.‬‬ ‫ﺟﻨﹼﻴﻪ ﺍﻱ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ‪ ،‬ﻭﻟﻲ ﺣﻘﻴﻘﺖ‬ ‫ﺝ ـ ﺑﺒﺨﺸﻴﺪ‪ ،‬ﺩﺭﺍﻳﻨﺠﺎ ﻫﻢ ﻋﻠﻤﺎﻱ ﻣﺎ ﭘﺎﺳﺨﻲ ﺩﺍﺩﻩ ﻭ ﮔﻔﺘﻪ ﺍﻧﺪ ﻛﻪ ﺑﺠﺎﻱ ﺍﻡ ﻛﻠﺜﻮﻡ ِ‬ ‫ﺁﻧﺴﺖ ﻛﻪ ﺣﺮﻓﻬﺎﻱ ﺷﻤﺎ ﻣﺮﺍ ﺑﺘﻜﺎﻥ ﺁﻭﺭﺩﻩ ﻛﻪ ﺧﻮﺩﻡ ﺧﺠﺎﻟﺖ ﻣﻴﻜﺸﻢ ﻫﻤﻪ ﺣﺮﻓﻬﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﺑﮕﻮﻳﻢ‪ .‬ﻣﺤﺾ ﺧﻨﺪﻩ ﺍﻳﻦ‬ ‫ﺗﻜﻪ ﺭﺍ ﺫﻛﺮ ﻛﺮﺩﻡ‪.‬‬ ‫‪ -١‬ﻫﻤﮕﻲ ﺍﺯ ﺩﻳﻦ ﺑﺎﺯﮔﺸﺘﻨﺪ ﻣﮕﺮ ﺳﻪ ﺗﻦ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺩ ـ ﺁﺭﻱ ﺍﻳﻨﻬﺎ ﺟﺰ ﺩﺭ ﺧﻮﺭ ﺧﻨﺪﻩ ﻧﻴﺴﺖ‪ .‬ﺳﺨﻦ ﺧﻮﺩ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﻴﻢ‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻣﺤﺴﻦ ﻧﺎﻡ ﺑﭽﻪ ﺍﺵ ﺳﻘﻂ ﺷﺪ‪ .‬ﻣﻦ‬ ‫ﻣﻴﭙﺮﺳﻢ‪ :‬ﺑﭽﻪ ﺍﻱ ﻛﻪ ﺑﺠﻬﺎﻥ ﻧﻴﺎﻣﺪﻩ ﻧﺎﻡ ﭼﻪ ﻣﻴﺨﻮﺍﺳﺘﻪ؟!‪ .‬ﺁﻧﮕﺎﻩ ﺍﺯ ﻛﺠﺎ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻛﻪ ﭘﺴﺮ ﺍﺳﺖ ﺗﺎ ﻧﺎﻡ ﻣﺤﺴﻦ ﺑﮕﺰﺍﺭﻧﺪ؟!‪.‬‬ ‫ﺍﻣﺎ ﻓﺪﻙ ﻛﻪ ﺑﺎﻏﻲ ﻳﺎ ﺯﻣﻴﻨﻲ ﺑﻮﺩﻩ ﺍﺯ ﻣﺎﻝ ﻳﻚ ﻳﻬﻮﺩﻱ‪ ،‬ﻛﻪ ﭘﺲ ﺍﺯ ﻓﺘﺢ ﺧﻴﺒﺮ ﺍﺯ ﺑﺎﺑﺖ ﻏﻨﻴﻤﺖ ﺟﻨﮕﻲ ﺑﻪ ﭘﻴﻐﻤﺒﺮ ﺭﺳﻴﺪﻩ‬ ‫ﺑﻮﺩ‪ ،‬ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭ ﺩﺧﺘﺮﺵ ﻓﺎﻃﻤﻪ ﺁﻧﺮﺍ ﺧﻮﺍﺳﺖ‪ .‬ﺍﺑﻮﺑﻜﺮ ﻛﻪ ﺧﻠﻴﻔﻪ ﺷﺪﻩ ﺑﻮﺩ ﮔﻔﺖ‪ :‬ﭘﻴﻐﻤﺒﺮ ﻓﺮﻣﻮﺩﻩ ﻫﺮﭼﻪ ﺍﺯ‬ ‫ﻣﻦ ﺑﻤﺎﻧﺪ ﻣﺎﻝ ﺑﻴﺖ ﺍﻟﻤﺎﻝ )ﺻﺪﻗﻪ( ﺍﺳﺖ‪ .‬ﺩﺧﺘﺮ ﭘﻴﻐﻤﺒﺮﻫﻢ ﺧﺎﻣﻮﺵ ﮔﺮﺩﻳﺪ ﻭ ﺗﻤﺎﻡ ﺷﺪ ﻭ ﺭﻓﺖ‪ .‬ﻧﻪ ﻋﻠﻲ ﻭ ﻧﻪ ﺩﻳﮕﺮﺍﻥ ﺳﺨﻨﻲ‬ ‫ﻧﮕﻔﺘﻨﺪ‪ .‬ﺯﻳﺮﺍ ﺍﺑﻮﺑﻜﺮ ﭘﺎﻛﺘﺮ ﺍﺯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﺯﺑﺎﻥ ﭘﻴﻐﻤﺒﺮ ﺩﺭﻭﻍ ﺳﺎﺯﺩ ﻭ ﻣﺮﺩﻡ ﺍﻭ ﺭﺍ ﻣﻴﺸﻨﺎﺧﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻛﻪ ﺧﻮﺩ ﺳﻨﻴﺎﻥ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﺩﺧﺘﺮ ﭘﻴﻐﻤﺒﺮ ﺍﺯ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻧﺎﺭﺍﺿﻲ ﻣْﺮﺩ‪:‬‬ ‫ﺍﻭ ﹰ‬ ‫ﻻ ‪ :‬ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﻛﻪ ﺭﺍﺳﺖ ﺑﺎﺷﺪ‪ .‬ﻣﻼﻳﺎﻥ ﺷﻤﺎ ﺍﺯ ﺍﻳﻦ ﺩﺭﻭﻏﻬﺎ ﺑﺴﻴﺎﺭ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺛﺎﻧﻴ ﹰﺎ ‪ :‬ﻓﺮﺽ ﻛﻨﻴﻢ ﻛﻪ ﺭﺍﺳﺘﺴﺖ ﻭ ﭼﻨﺎﻥ ﺳﺨﻨﻲ ﺩﺭﻛﺘﺎﺑﻬﺎﻱ ﺳﻨﻴﺎﻥ ﻫﺴﺖ‪ ،‬ﺗﺎﺯﻩ ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﺩﺧﺘﺮ ﭘﻴﻐﻤﺒﺮ ﻧﻴﺰ‬ ‫ﺑﺸﺮ ﺑﻮﺩﻩ‪ .‬ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻣﻌﻨﺎﻳﻲ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺏ ـ ﻣﻦ ﺧﻮﺩﻡ ﺩﺭﭘﺎﻱ ﻣﻨﺒﺮ ﻣﺮﺣﻮﻡ ﺷﺮﻳﻌﺖ ﺳﻨﮕﻠﺠﻲ ﺑﻮﺩﻡ‪ .‬ﻳﻜﺸﺐ ﺭﻣﻀﺎﻥ ﭼﻮﻥ ﭼﻨﺪ ﻧﻔﺮ ﺍﺯ ﺳﻨﻴﻬﺎ ﻧﻴﺰ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ‬ ‫ﻣﺮﺣﻮﻡ ﺷﺮﻳﻌﺖ ﺁﻧﺸﺐ ﺗﻌﺮﻳﻒ ﺍﺯ ﺷﻴﺨﻴﻦ ﻛﺮﺩ‪ .‬ﺑﻌﻀﻲ ﻣﺮﻳﺪﻫﺎ ﺭﻧﺠﻴﺪﻧﺪ‪ .‬ﻓﺮﺩﺍ ﺷﺐ ﺁﻣﺪ ﻭ ﺭﻓﺖ ﺑﺎﻻﻱ ﻣﻨﺒﺮ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﺩﻳﺸﺐ ﺧﻮﺍﺑﻲ ﺩﻳﺪﻩ ﺍﻡ ﻛﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﻧﻘﻞ ﻛﻨﻢ‪ ،‬ﻣﻨﻜﻪ ﺩﻳﺸﺐ ﺗﻌﺮﻳﻒ ﺍﺯ ﺷﻴﺨﻴﻦ ﻛﺮﺩﻡ ﺩﺭﺧﻮﺍﺏ ﺩﻳﺪﻡ‪ :‬ﺟﺎﻳﻴﺴﺖ‬ ‫ﺻﺪﻳﻘﻪ ﻃﺎﻫﺮﻩ ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻬﺎ ﺍﻳﺴﺘﺎﺩﻩ‪ .‬ﺑﻤﻦ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ﻭ ﻓﺮﻣﻮﺩ‪» :‬ﻳﺎ ﺷﻴﺦ ﺑﻴﺎ« ﻣﻦ ﺭﻓﺘﻢ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ ﺍﺯ ﺷﻴﺨﻴﻦ ﺭﺍﺿﻲ‬ ‫ﻧﻴﺴﺘﻢ‪ .‬ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻦ ﮔﺮﻓﺘﻨﺪ‪ .‬ﻣﺮﺍ ﺭﺍﺿﻲ ﻛﻨﻨﺪ ﺑﻌﺪ ﺍﺯ ﺁﻥ!!«‪.‬‬ ‫ﺩ ـ ﺁﻗﺎ‪ ،‬ﺷﺮﻳﻌﺖ ﺳﻨﮕﻠﺠﻲ ﺑﺮﺍﻱ ﺭﺍﺿﻲ ﻛﺮﺩﻥ ﻣﺮﻳﺪﺍﻥ ﭘﻮﻟﺪﺍﺭ ﺍﺯ ﺍﻳﻦ ﺧﻮﺍﺑﻬﺎ ﺑﺴﻴﺎﺭ ﺗﻮﺍﻧﺴﺘﻲ ﺩﻳﺪ‪ .‬ﻣﻦ ﺗﻌﺠﺐ ﻣﻴﻜﻨﻢ‬ ‫ﻛﻪ ﺷﻤﺎ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺭﺍ ﺑﻤﻴﺎﻥ ﻣﻲ ﺁﻭﺭﻳﺪ‪ .‬ﺑﺒﻴﻨﻴﺪ ﻣﻌﻨﻲ ﺩﺍﺭﺩ ﻛﻪ ﺩﺧﺘﺮ ﭘﻴﻐﻤﺒﺮ ﺩﺭﺁﻥ ﺟﻬﺎﻥ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﺳﺎﻝ ﻛﻴﻨﻪ‬ ‫ﻓﺪﻙ ﺭﺍ ﺍﺯ ﺩﻝ ﺑﻴﺮﻭﻥ ﻧﻜﺮﺩﻩ ﺑﺎﺷﺪ ﻭ ﺗﺎﺯﻩ ﺑﮕﻮﻳﺪ‪» :‬ﻣﺮﺍ ﺭﺍﺿﻲ ﻛﻨﻨﺪ ﺑﻌﺪ ﺍﺯﺁﻥ«!!‪ .‬ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻧﻨﮓ ﺁﻭﺭ ﺍﺳﺖ‪ .‬ﺧﻮﺍﻫﺸﻤﻨﺪﻡ‬ ‫ﺩﻳﮕﺮ ﺧﺎﺭﺝ ﺍﺯ ﻣﻮﺿﻮﻉ ﻧﺸﻮﻳﺪ ﺗﺎ ﻣﻦ ﺑﻪ ﺩﻟﻴﻠﻬﺎﻳﻲ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺧﻼﻓﺖ ﺁﻭﺭﺩﻩ ﺍﻳﺪ ﭘﺎﺳﺦ ﺩﻫﻢ‪.‬‬ ‫ﺷﻤﺎ ﺳﻪ ﺩﻟﻴﻞ ﺷﻤﺮﺩﻳﺪ ﻛﻪ ﭘﻴﻐﻤﺒﺮ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﺭﺍ ﺟﺎﻧﺸﻴﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩ‪ .‬ﻳﻚ ﺑﻴﻚ ﭘﺎﺳﺦ ﻣﻴﺪﻫﻢ‪.‬‬ ‫ﻧﺨﺴﺖ ﺩﺍﺳﺘﺎﻥ ﻏﺪﻳﺮ ﺧﻢ‪ :‬ﻣﻴﮕﻮﻳﻴﺪ ﭘﻴﻐﻤﺒﺮ ﻓﺮﻣﻮﺩ‪» :‬ﻣﻦ ﻛﻨﺖ ﻣﻮﻻﺀ ﻓﻬﺬﺍ ﻋﻠﻲ ﻣﻮﻻﺀ«‪ .‬ﻣﻦ ﺩﺭﺷﮕﻔﺘﻢ ﻛﻪ ﭼﺮﺍ ﻣﻼﻳﺎﻥ‬ ‫ﻣﻌﻨﻲ ﺍﻳﻦ ﺟﻤﻠﻪ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻨﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﻋﺮﺏ ﺩﺍﺳﺘﺎﻧﻲ ﺑﻨﺎﻡ »ﻭﻻﺀ« ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﻛﺴﻴﻜﻪ ﻏﻼﻡ ﺧﻮﺩ ﺭﺍ ﺁﺯﺍﺩ‬ ‫ﻼ ﺍﮔﺮ ﺁﻥ ﻏﻼﻡ ﺑﻲ ﻭﺍﺭﺙ ﻣﻴﻤﺮﺩ ﺍﺭﺙ‬ ‫ﻣﻴﻜﺮﺩﻩ ﻣﻴﺎﻧﻪ ﺁﻥ ﻏﻼﻡ ﺑﺎ ﺁﻗﺎﻳﺶ ﺭﺍﺑﻄﻪ »ﻭﻻﺀ« ﺗﻮﻟﻴﺪ ﻣﻴﺸﺪﻩ ﻭ ﺍﺣﻜﺎﻣﻲ ﺩﺍﺷﺘﻪ‪ .‬ﻣﺜ ﹰ‬ ‫ﺍﻭ ﺑﻪ ﺁﻗﺎﻳﺶ ﻣﻴﺮﺳﻴﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻋﺸﺎﻳﺮ ﻋﺮﺏ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﭘﻴﻤﺎﻥ ﻣﻴﺒﺴﺘﻨﺪ ﻛﻪ ﺑﻘﻮﻝ ﺧﻮﺩﺷﺎﻥ »ﺣﻠﻴﻒ« ﻳﻜﺪﻳﮕﺮ ﻣﻴﺸﺪﻧﺪ‪ .‬ﺩﺭ‬ ‫ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﻧﻴﺰ ﺭﺍﺑﻄﻪ »ﻭﻻﺀ« ﺗﻮﻟﻴﺪ ﻣﻴﺸﺪ ﻭ ﺁﻥ ﻧﻴﺰ ﺍﺣﻜﺎﻣﻲ ﺩﺍﺷﺖ‪.‬‬ ‫ﺩﺭﻛﺘﺎﺑﻬﺎﻱ ﻓﻘﻪ »ﻭﻻﺀ« ﻳﻚ ﺑﺎﺑﻴﺴﺖ‪ .‬ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺍﺯ ﻣﺮﺩﻡ ﻋﺮﺏ ﻣﻴﺒﻮﺩ ﻭ ﺑﺎ ﻛﺴﺎﻧﻲ ﺩﺭﻣﻴﺎﻧﻪ ﺭﺍﺑﻄﻪ »ﻭﻻﺀ« ﻣﻴﺪﺍﺷﺖ‪.‬‬ ‫ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﻋﻠﻲ ﺭﺍ ﻛﻪ ﺩﺍﻣﺎﺩﺵ ﻣﻴﺒﻮﺩ ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩ ﻛﺮﺩﻩ ﻭ ﻓﺮﻣﻮﺩﻩ‪» :‬ﻣﻦ ﺑﺎ ﻫﺮﻛﺴﻲ ﻭﻻ ﺀ ﺩﺍﺷﺘﻢ ﻭ ﻣﻮﻻﻳﺶ ﻣﻴﺒﻮﺩﻡ‬ ‫ﭘﺲ ﺍﺯ ﻣﻦ ﺍﻳﻦ ﻋﻠﻲ ﻣﻮﻻﻱ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ«‪ .‬ﺑﺎﻻﺧﺮﻩ ﺍﻳﻦ ﻳﻚ ﻭﺻﻴﺖ ﺧﺎﻧﻮﺍﺩﻩ ﺍﻱ ﺑﻮﺩﻩ‪.‬‬ ‫ﻣﻦ ﻧﻤﻴﺪﺍﻧﻢ ﺍﻳﻦ ﺟﻤﻠﻪ ﻛﺠﺎ ﻭ ﺩﺍﺳﺘﺎﻥ ﺧﻼﻓﺖ ﻛﺠﺎﺳﺖ؟!‪ .‬ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﭘﻴﻐﻤﺒﺮ ﺧﻠﻴﻔﻪ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻋﻠﻲ ﺑﻮﺩﻱ ﺑﺎﻳﺴﺘﻲ‬ ‫ﻧﺨﺴﺖ ﺗﻮﺿﻴﺢ ﺩﻫﺪ ﻛﻪ ﻣﺮﺩﻡ؛ ﺧﻠﻴﻔﻪ ﻳﺎ ﺟﺎﻧﺸﻴﻦ ﻣﺮﺍ ﺧﺪﺍ ﺑﺎﻳﺪ ﻣﻌﻴﻦ ﻛﻨﺪ‪ .‬ﺍﻭﻝ ﺍﻳﻦ ﺭﺍ ﻛﻪ ﺧﻮﺩﺵ ﻳﻚ ﻣﻮﺿﻮﻉ ﺑﺴﻴﺎﺭ‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﻣﻬﻢ ﺑﻮﺩ ﺑﻪ ﻣﺮﺩﻡ ﺍﺑﻼﻍ ﻛﻨﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻥ ﻋﻠﻲ ﺭﺍ ﻧﺎﻣﺰﺩ ﺟﺎﻧﺸﻴﻨﻲ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺻﺮﻳﺢ ﻭ ﺁﺷﻜﺎﺭ ﺑﻔﺮﻣﺎﻳﺪ »ﺧﻠﻴﻔﻪ ﺍﻭﻝ ﻣﻦ ﻋﻠﻲ‬ ‫ﺧﻮﺍﻫﺪﺑﻮﺩ‪ .‬ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ«‪.‬‬ ‫»ﻣﻮﻻ« ﺩﺭ ﺯﺑﺎﻥ ﻋﺮﺑﻲ ﺑﻤﻌﻨﻲ ﺟﺎﻧﺸﻴﻦ ﻳﺎ ﺳﻠﻄﺎﻥ ﻧﺒﻮﺩﻩ‪ .‬ﻣﻮﻻ ﺟﺰ ﺑﻬﻤﺎﻥ ﻣﻌﻨﻲ »ﺩﺍﺭﻧﺪﻩ ﻭﻻﺀ« ﺷﻨﺎﺧﺘﻪ ﻧﻤﻴﺸﺪﻩ ﻭ ﺍﻳﻨﺴﺖ‬ ‫ﻣﻴﺒﻴﻨﻴﻢ ﻛﻪ ﻫﻢ ﺑﻪ ﻏﻼﻡ ﺁﺯﺍﺩ ﺷﺪﻩ ﻭ ﻫﻢ ﺑﻪ ﺁﻗﺎﻱ ﺁﺯﺍﺩ ﻛﻨﻨﺪﻩ ﮔﻔﺘﻪ ﻣﻴﺸﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ‪ ،‬ﺍﮔﺮ ﺣﻜﻢ ﺍﺳﻼﻡ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﺧﻠﻴﻔﻪ ﺭﺍ ﺧﺪﺍ ﺑﺮﮔﺰﻳﻨﺪ‪ ،‬ﭘﺲ ﭼﺮﺍ ﺍﻳﻦ ﺩﺭ ﻗﺮﺁﻥ ﮔﻔﺘﻪ ﻧﺸﺪﻩ؟!‪ ..‬ﭘﺲ‬ ‫ﭼﺮﺍ ﭼﻨﻴﻦ ﺣﻜﻢ ﻣﻬﻤﻲ ﺩﺭ ﻗﺮﺁﻥ ﻧﻴﺎﻣﺪﻩ؟!‪.‬‬ ‫ﻻ ﺑﻬﺘﺮ ﺍﺳﺖ ﺁﻳﻪ ﺭﺍ ﺍﺯ ﺍﻭﻝ ﺑﺨﻮﺍﻧﻴﺪ ﺗﺎ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺑﻪ ﺍﻳﻦ‬ ‫ﺷﻤﺎ ﺁﻳﻪ »ﺍﻟﻴﻮﻡ ﺍﻛﻤﻠﺖ ﻟﻜﻢ ﺩﻳﻨﻜﻢ‪ «...‬ﺭﺍ ﺩﻟﻴﻞ ﻣﻲ ﺁﻭﺭﻳﺪ‪ .‬ﺍﻭ ﹰ‬ ‫ﻣﻮﺿﻮﻉ ﻧﻤﻴﭽﺴﺒﺪ‪» :‬ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺍﻟﻤﻴﺘﻪ ﻭ ﺍﻟﺪﻡ ﻭ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻭ ﻣﺎ ﺍﻫﻞ ﻟﻐﻴﺮﺍﷲ ﺑﻪ ﻭ ﺍﻟﻤﻨﺨﻨﻘﻪ ﻭ ﺍﻟﻤﻮﻗﻮﺫﻩ ﻭ ﺍﻟﻤﺘﺮﺩﻳﻪ ﻭ‬ ‫ﺍﻟﻨﻄﻴﺤﻪ ﻭ ﻣﺎ ﺍﻛﻞ ﺍﻟﺴﺒﻊ ﺍﻻﻣﺎﺫﻛﻴﺘﻢ ﻭ ﻣﺎ ﺫﺑﺢ ﻋﻠﻲ ﺍﻟﻨﺼﺐ ﻭ ﺍﻥ ﺗﺴﺘﻘﺴﻤﻮﺍ ﺑﺎﻻﺯﻻﻡ ﺫﻟﻜﻢ ﻓﺴﻖ ﺍﻟﻴﻮﻡ ﻳﺌﺲ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‬ ‫ﻣﻦ ﺩﻳﻨﻜﻢ ﻓﻼﺗﺨﺸﻮﻫﻢ ﻭ ﺍﺧﺸﻮﻥ ﺍﻟﻴﻮﻡ ﺍﻛﻤﻠﺖ ﻟﻜﻢ ﺩﻳﻨﻜﻢ ﻭ ﺍﺗﻤﻤﺖ ﻋﻠﻴﻜﻢ ﻧﻌﻤﺘﻲ ﻭ ﺭﺿﻴﺖ ﻟﻜﻢ ﺍﻻﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻤﻦ‬ ‫ﺍﺿﻄﺮ ﻓﻲ ﻣﺨﻤﺼﻪ ﻏﻴﺮ ﻣﺘﺠﺎﻧﻒ ﻻ ﺛﻢ ﻓﺎﻥ ﺍﷲ ﻏﻔﻮﺭﺭﺣﻴﻢ«‪.‬‬

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‫ﺩﺭ ﺍﻳﻦ ﺁﻳﻪ ﺍﺯ ﺁﻏﺎﺯ ﺗﺎ ﺍﻧﺠﺎﻡ ﺳﺨﻦ ﺍﺯ ﺧﻮﺭﺩﻧﻴﻬﺎﻱ ﺣﺮﺍﻡ ﺭﺍﻧﺪﻩ ﺷﺪﻩ ﻭ ﺩﺭﻭ ﺁﻧﭽﻪ ﻧﻴﺴﺖ ﺩﺍﺳﺘﺎﻥ ﺧﻼﻓﺖ ﺍﺳﺖ‪ .‬ﻣﻌﻨﻲ‬ ‫ﺁﻳﻪ ﺍﻳﻨﺴﺖ‪» :‬ﺣﺮﺍﻡ ﺷﺪ ﺑﻪ ﺷﻤﺎ ﻣﺮﺩﺍﺭ )ﻣﻴﺘﻪ( ﻭ ﺧﻮﻥ ﻭ ﮔﻮﺷﺖ ﺧﻮﻙ ﻭ ﻫﺮﭼﻪ ﺑﻴﻨﺎﻡ ﺧﺪﺍ ﺳﺮ ﺑﺮﻳﺪﻩ ﺷﻮﺩ ﻭ ﺁﻧﭽﻪ ﺧﻔﻪ‬ ‫ﺷﺪﻩ ﻳﺎ ﺑﺎ ﺯﺩﻥ ﻭ ﺍﻓﺘﺎﺩﻥ ﻭ ﺷﺎﺥ ﺯﺩﻥ ﻣﺮﺩﻩ ﻭ ﺁﻧﭽﻪ ﺩﺭﻧﺪﮔﺎﻥ ﭘﺎﺭﻩ ﻛﺮﺩﻩ ﺍ ﻧﺪ‪ .‬ﻣﮕﺮ ﺁﻧﻬﺎﻳﻴﻜﻪ ﭘﺎﻙ ﮔﺮﺩﺍﻧﻴﺪ« )ﻧﻤﺮﺩﻩ ﺑﺎﺷﺪ ﻭ‬ ‫ﺳﺮﺵ ﺑﺒﺮﻳﺪ( ﻭ ﺁﻧﭽﻪ ﺑﺮﺍﻱ ﺑﺘﻬﺎ ﺳﺮﺑﺮﻳﺪﻩ ﺷﺪﻩ‪ :‬ﻫﻤﭽﻨﺎﻥ ﺍﺳﺘﺨﺎﺭﻩ ﺑﺎ ﺍﹶﺯﻻﻡ )ﺗﻜﻪ ﭼﻮﺑﻬﺎ(‪ .‬ﺍﻣﺮﻭﺯ ﻛﺎﻓﺮﺍﻥ ﺩﺭﺑﺎﺭﺓ ﺷﻤﺎ ﻧﻮﻣﻴﺪ‬ ‫ﺷﺪﻧﺪ‪ .‬ﺩﻳﮕﺮ ﺍﺯ ﺁﻧﺎﻥ ﻧﺘﺮﺳﻴﺪ ﻭ ﺍﺯ ﻣﻦ ﺗﺮﺳﻴﺪ‪ .‬ﺍﻣﺮﻭﺯ ﺩﻳﻦ ﺷﻤﺎ ﺭﺍ ﺩﺭﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻡ ﻭ ﻧﻴﻜﻴﻬﺎﻱ ﺧﻮﺩ ﺩﺭﺑﺎﺭﺓ ﺷﻤﺎ ﺑﭙﺎﻳﺎﻥ‬ ‫ﺭﺳﺎﻧﻴﺪﻡ ﻭ ﺍﺳﻼﻡ ﺭﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺩﻳﻦ ﺑﺮﮔﺰﻳﺪﻡ ﻣﮕﺮ ﻛﺴﻴﻜﻪ ﺑﮕﺮﺳﻨﮕﻲ ﺍﻓﺘﺪ ﻭ ﻧﺎﭼﺎﺭ ﺑﺎﺷﺪ ﻭ ﻗﺼﺪ ﮔﻨﺎﻩ ﻧﻜﻨﺪ )ﻛﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺯ‬ ‫ﺁﻥ ﮔﻮﺷﺘﻬﺎ ﺑﺨﻮﺭﺩ(‪ .‬ﺧﺪﺍ ﻣﻬﺮﺑﺎﻥ ﻭ ﺁﻣﺮﺯﻧﺪﻩ ﺍﺳﺖ«‪.‬‬ ‫ﺍﻳﻦ ﺁﻳﻪ ﻛﺠﺎ ﻭ ﺩﺍﺳﺘﺎﻥ ﺧﻼﻓﺖ ﻋﻠﻲ ﻛﺠﺎﺳﺖ؟!‪ .‬ﺁﻧﮕﺎﻩ ﭼﺸﺪﻩ ﻛﻪ ﺧﺪﺍ ﺍﺻﻞ ﻣﻮﺿﻮﻉ ﺭﺍ ﻧﮕﻮﻳﺪ ﻭ ﻣﻨﹼﺖ ﮔﺰﺍﺭﻳﺶ ﺭﺍ‬ ‫ﺑﮕﻮﻳﺪ؟!‪ .‬ﻧﻤﻴﺪﺍﻧﻢ ﺍﻳﻨﻬﺎ ﺭﺍ ﻫﻴﭻ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺍﻳﺪ ﻳﺎ ﻧﻪ؟!‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ‪ ،‬ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻲ ﻃﺎﻟﺐ ﻫﻨﮕﺎﻣﻴﻜﻪ ﭘﺲ ﺍﺯ ﻛﺸﺘﻪ ﺷﺪﻥ ﻋﺜﻤﺎﻥ ﺧﻠﻴﻔﻪ ﮔﺮﺩﻳﺪ ﻭ ﻣﻌﺎﻭﻳﻪ ﻛﺸﺘﻪ‬ ‫ﺷﺪﻥ ﻋﺜﻤﺎﻥ ﺭﺍ ﺑﻬﺎﻧﻪ ﮔﺮﻓﺘﻪ ﮔﺮﺩﻧﻜﺸﻲ ﻣﻴﻜﺮﺩ ﻣﺎ ﻣﻲ ﺑﻴﻨﻴﻢ ﺁﻥ ﺍﻣﺎﻡ ﺑﻤﻌﺎﻭﻳﻪ ﻧﺎﻣﻪ ﻧﻮﺷﺘﻪ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫»ﺍﻧﻪ ﺑﺎﻳﻌﻨﻲ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺑﺎﻳﻌﻮﺍ ﺍﺑﺎﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﻋﻠﻲ ﻣﺎ ﺑﺎﻳﻌﻮﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻟﻠﺸﺎﻫﺪ ﺍﻥ ﻳﺨﺘﺎﺭ ﻭ ﻻ ﻟﻠﻐﺎﺋﺐ ﺍﻥ‬ ‫ﻳﺮﺩﻭ ﺍﻧﻤﺎ ﺍﻟﺸﻮﺭﻱ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻻﻧﺼﺎﺭ ﻓﺎﻥ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻲ ﺭﺟﻞ ﻭﺳﻤﻮﺀ ﺍﻣﺎﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﷲ ﺭﺿﻲ‪.«...‬‬

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‫ﻣﻌﻨﺎﻳﺶ ﺍﻳﻨﺴﺖ‪» :‬ﺁﻥ ﮔﺮﻭﻫﻲ ﻛﻪ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﺑﻴﻌﺖ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺎ ﻫﻤﺎﻥ ﺷﺮﺍﻳﻄﻲ ﻛﻪ ﺑﻪ ﺁﻧﻬﺎ ﺑﻴﻌﺖ‬ ‫ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻤﻦ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ‪ .‬ﺑﻬﻴﭻ ﺣﺎﺿﺮﻱ ﻧﻤﻴﺮﺳﻴﺪ ﻛﻪ ﺍﺧﺘﻴﺎﺭ ﺩﻳﮕﺮﻱ ﻛﻨﺪ ﻭ ﺑﻬﻴﭻ ﻏﺎﺋﺒﻲ ﻧﻤﻴﺮﺳﻴﺪ ﻛﻪ ﻗﺒﻮﻝ ﻧﻜﻨﺪ‪.‬‬ ‫ﺯﻳﺮﺍ ﺷﻮﺭﻱ ﺣﻖ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺁﻧﺎﻥ ﺑﺮ ﺳﺮ ﻣﺮﺩﻱ ﮔﺮﺩ ﺁﻣﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﻣﺎﻡ ﻧﺎﻣﻴﺪﻧﺪ ﺭﺿﺎﻱ ﺧﺪﺍ ﻧﻴﺰ ﺩﺭ ﺁﻥ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.«...‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ )‪ (٥‬ﺁﻳﻪ ‪ ٣‬ﻣﺪﻧﻲ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٢‬ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﺑﺎﺏ ﭘﻨﺠﻢ ﻧﺎﻣﻪ ﺷﺸﻢ )ﻧﻮﺷﺘﻪ ﻓﻴﺾ ﺍﻻﺳﻼﻡ( ﺳﺎﺕ ‪٨٤١‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺍﻳﻦ ﻧﺎﻣﻪ ﺩﺭ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﻫﺴﺖ ﻭ ﻣﺎ ﺁﻧﺮﺍ ﺩﺭ ﺗﺎﺭﻳﺨﻬﺎ ﻧﻴﺰ ﻣﻴﻴﺎﺑﻴﻢ‪ .‬ﺷﻤﺎ ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﺍﻭ ﹰ‬ ‫ﻻ ﻫﻴﭽﮕﺎﻩ ﻧﻤﻴﮕﻮﻳﺪ ﻣﺮﺍ ﺧﺪﺍ‬ ‫ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﭘﻴﻐﻤﺒﺮ ﺭﻭﺯ ﻏﺪﻳﺮﺧﻢ ﻣﺮﺍ ﺑﻤﺮﺩﻡ ﻣﻌﺮﻓﻲ ﻛﺮﺩﻩ‪ .‬ﻫﻴﭻ ﺍﺯ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺳﺨﻨﻲ ﻧﻤﻴﺮﺍﻧﺪ‪ .‬ﺩﻭﻡ ﺁﺷﻜﺎﺭﻩ ﻣﻲ ﮔﻮﻳﺪ ﻛﻪ‬ ‫ﻣﺮﺍ ﻫﻤﺎﻥ ﻛﺴﺎﻧﻴﻜﻪ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﺭﺍ ﺧﻠﻴﻔﻪ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩﻧﺪ ﺧﻠﻴﻔﻪ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﻭ ﻫﻤﻴﻦ ﺭﺍ ﺩﻟﻴﻞ ﺣﻘﺎﻧﻴﺖ ﺧﻮﺩ‬ ‫ﻣﻴﺸﻤﺎﺭﺩ‪ .‬ﺳﻮﻡ ﺗﺼﺮﻳﺢ ﻣﻴﻜﻨﺪ ﻛﻪ ﺍﻧﺘﺨﺎﺏ ﺧﻠﻴﻔﻪ ﺣﻖ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭ ﺍﺳﺖ‪ .‬ﺁﻧﻬﺎ ﭼﻮﻥ ﻛﺴﻲ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻧﺪ ﺭﺿﺎﻱ‬ ‫ﺧﺪﺍ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻛﺴﻲ ﺣﻖ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ ﺍﻭ ﺭﺍ ﻧﭙﺬﻳﺮﺩ‪.‬‬ ‫ﺍﻳﻦ ﻧﺎﻣﻪ ﺭﺍ ﻣﻴﻨﻮﻳﺴﺪ ﻛﻪ ﺧﻼﻓﺖ ﺧﻮﺩ ﺭﺍ ﺑﻤﻌﺎﻭﻳﻪ ﻣﺪﻟﻞ ﮔﺮﺩﺍﻧﺪ ﻭ ﮔﻨﺎﻩ ﺍﻭ ﺭﺍ ﻛﻪ ﺑﺮﺧﻼﻑ ﺍﺟﺘﻤﺎﻉ ﻭ ﺍﺧﺘﻴﺎﺭ ﻣﻬﺎﺟﺮ ﻭ‬ ‫ﺍﻧﺼﺎﺭ ﻗﻴﺎﻡ ﻛﺮﺩﻩ ﺑﻮﺩ ﺑﺮْﺧﺶ ﺑﻜﺸﺪ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺷﻤﺎ ﺑﺒﻴﻨﻴﺪ ﺁﻳﺎ ﺑﺎ ﺍﻳﻦ ﻧﺎﻣﻪ ﺑﺎﺯ ﺟﺎﻱ ﺁﻧﺴﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺑﺎﻳﺴﺘﻲ ﺗﻌﻴﻴﻦ ﺧﻠﻴﻔﻪ ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍ ﺑﺎﺷﺪ؟!‪ .‬ﺑﺎﺯ ﺟﺎﻱ‬ ‫ﺁﻧﺴﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﺑﻮﺑﻜﺮ ﻭﻋﻤﺮ ﻏﺎﺻﺐ ﺑﻮﺩﻧﺪ؟!‪ ..‬ﺑﺎﺯ ﺟﺎﻱ ﺁﻧﺴﺖ ﻛﻪ ﭘﻨﺪﺍﺷﺘﻪ ﺷﻮﺩ ﻋﻠﻲ ﺑﻪ ﺍﺑﻮﺑﻜﺮ ﺑﻴﻌﺖ ﻧﻤﻴﻜﺮﺩ ﻭ ﺍﻭ‬ ‫ﺭﺍ ﺑﺎ ﺯﻭﺭ ﺑﻪ ﺑﻴﻌﺖ ﺑﺮﺩﻧﺪ؟!‪..‬‬ ‫ﻋﻠﻲ ﺑﻤﻌﺎﻭﻳﻪ ﻣﻴﻨﻮﻳﺴﺪ‪ :‬ﺗﻮﭼﻮﻥ ﺑﻤﻦ ﻛﻪ ﻣﻬﺎﺟﺮ ﻭ ﺍﻧﺼﺎﺭ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﺍﻧﺪ ﺑﻴﻌﺖ ﻧﻤﻴﻜﻨﻲ‪ ،‬ﮔﻨﺎﻫﻜﺎﺭﻱ‪ ،‬ﺍﺯ ﺩﻳﻦ‬ ‫ﺧﺎﺭﺟﻲ‪ ،‬ﺑﺎ ﺗﻮ ﺟﻨﮓ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪ .‬ﺍﮔﺮ ﺧﻮﺩ ﺍﻭ ﺑﺎ ﺍﺑﻮﺑﻜﺮ ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺑﻮﺩ ﺁﻳﺎ ﺍﻭ ﻧﻴﺰ ﮔﻨﺎﻫﻜﺎﺭ ﻧﺒﻮﺩ؟!‪ .‬ﺍﺯ ﺩﻳﻦ‬ ‫ﺧﺎﺭﺝ ﻧﻤﻴﺸﺪ؟!‪.‬‬ ‫ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺭﻭﺯ ﻏﺪﻳﺮﺧﻢ ﻋﻤﺮ ﺑﻴﻌﺖ ﻛﺮﺩ ﻭ ﮔﻔﺖ ‪»:‬ﺑُﺦ ﺑُﺦ ﻟﻚ ﻳﺎ ﻋﻠﻲ ﺍﺻﺒﺤﺖ ﻣﻮﻻﻱ ﻭ ﻣﻮﻻ ﻛﻼ ﻣﻮﻣﻦ ﻭ‬ ‫ﻣﻮﻣﻨﻪ«‪ ،‬ﺑﻴﮕﻤﺎﻥ ﺍﻳﻨﻬﺎ ﺭﺍ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﻋﻠﻲ ﭼﮕﻮﻧﻪ ﻣﻮﻻﻱ ﻋﻤﺮ ﺷﺪﻩ ﺑﻮﺩ؟!‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﭼﻪ ﻣﻌﻨﻲ ﺗﻮﺍﻧﺴﺘﻲ ﺩﺍﺷﺖ؟!‪ .‬ﺩﻭﺑﺎﺭﻩ‬ ‫ﻣﻴﮕﻮﻳﻢ‪» :‬ﻣﻮﻻ« ﺟﺰ ﺑﻤﻌﻨﻲ ﺩﺍﺭﻧﺪﺓ »ﻭﻻﺀ« ﻧﺒﻮﺩﻩ‪ .‬ﺍﻳﻨﻜﻪ ﻣﻮﻻ ﺭﺍ ﺑﻤﻌﻨﻲ »ﺁﻗﺎ « ﻧﻴﺰ ﻣﻲ ﺁﻭﺭﻧﺪ ﺍﺯ ﺯﻣﺎﻧﻬﺎﻱ ﺩﻳﺮﺗﺮ ﺁﻏﺎﺯ ﺷﺪﻩ‪.‬‬

‫ﻳﻜﻲ ﺍﺯ ﺩﻭ ﺳﻮﺭﻩ ﻛﻪ ﺑﻪ ﻗﺮﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺷﻤﺎ ﺗﻌﺠﺐ ﻛﺮﺩﻳﺪ ﻛﻪ ﻣﻦ ﮔﻔﺘﻢ ﺍﻳﻨﻬﺎ ﺭﺍ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﭘﺲ ﭼﻪ ﺧﻮﺍﻫﻴﺪ ﻛﺮﺩ ﺍﮔﺮ ﺑﻪ ﺷﻤﺎ ﻧﺸﺎﻥ ﺩﻫﻢ ﺳﻮﺭﻩ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ‬ ‫ﺷﻴﻌﻴﺎﻥ ﺑﺮﺍﻱ ﺍﻓﺰﻭﺩﻥ ﺑﻘﺮﺁﻥ ﺳﺎﺧﺘﻪ ﺍﻧﺪ؟!‪ ١.‬ﻛﺸﺎﻛﺶ ﺷﻴﻌﻪ ﻭ ﺳﻨﻲ ﻳﻚ ﻛﺸﺎﻛﺶ ﺳﻴﺎﺳﻲ ﺑﺮ ﺳﺮﺧﻼﻓﺖ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻛﻪ ﺍﺯ ﺩﺭﻭﻍ ﮔﻔﺘﻦ ﻭ ﺗﻬﻤﺖ ﺯﺩﻥ ﻭ ﺁﻳﻪ ﺳﺎﺧﺘﻦ ﻭ ﺣﺪﻳﺚ ﺟﻌﻞ ﻛﺮﺩﻥ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻜﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺑﺮﺧﻲ‬ ‫ﺑﻘﺮﺁﻥ ﺁﻳﻪ ﻫﺎﻳﻲ ﺍﻓﺰﻭﺩﻩ‪ ،‬ﺩﻭ ﺳﻮﺭﻩ ﺟﺪﺍﮔﺎﻧﻪ ﻧﻴﺰ ﺳﺎﺧﺘﻪ ﺍﻧﺪ ﻛﻪ ﭼﻮﻥ ﻧﺴﺨﻪ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭﺩﺳﺖ ﺍﺳﺖ ﺑﻪ ﺷﻤﺎ ﻧﺸﺎﻥ‬ ‫ﻣﻴﺪﻫﻢ ﻛﻪ ﺑﺒﻴﻨﻴﺪ ﻭ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺍﮔﺮ ﺳﺨﻨﻲ ﺩﺍﺷﺘﻴﺪ ﭘﺲ ﺍﺯ ﺗﻤﺎﻡ ﺷﺪﻥ ﺳﺨﻨﺎﻥ ﻣﻦ ﺑﮕﻮﻳﻴﺪ‪.‬‬ ‫ﺍﻣﺎ ﺩﺍﺳﺘﺎﻥ ﻣﺮﺽ ﻣﻮﺕ ﭘﻴﻐﻤﺒﺮ ﻛﻪ ﮔﻔﺘﻪ ﻣﻲ ﺷﻮﺩ ﻣﻴﺨﻮﺍﺳﺖ ﺩﺭ ﺁﺧﺮﻳﻦ ﺳﺎﻋﺖ ﺯﻧﺪﮔﺎﻧﻲ ﺧﻼﻓﺖ ﻋﻠﻲ ﺭﺍ ﺗﺼﺮﻳﺢ‬ ‫ﻛﻨﺪ ﻭ ﻓﺮﻣﻮﺩ‪» :‬ﺍﺋﺘﻮﻧﻲ ﺑﻘﻠﻢ ﻭ ﻗﺮﻃﺎﺱ ﺍﻛﺘﺐ ﻟﻜﻢ ﻛﺘﺎﺑﺎ ﻟﻦ ﺗﻀﻠﻮﺍ ﺑﻌﺪﻩ ﺍﺑﺪﺍ« )ﻣﻌﻨﻲ ﺁﻧﻜﻪ ﻗﻠﻢ ﻭ ﻛﺎﻏﺬ ﺑﻤﻦ ﺑﻴﺎﻭﺭﻳﺪ ﺑﺮﺍﻱ‬ ‫ﺷﻤﺎ ﻧﻮﺷﺘﻪ ﺍﻱ ﻧﻮﻳﺴﻢ ﻛﻪ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﮕﻤﺮﺍﻫﻲ ﻧﻴﻔﺘﻴﺪ(‪ ،‬ﻭ ﻋﻤﺮ ﭼﻮﻥ ﻓﻬﻤﻴﺪ ﻣﻘﺼﻮﺩ ﭼﻴﺴﺖ ﻧﮕﺰﺍﺷﺖ ﻭﮔﻔﺖ‪» :‬ﺍﻥ ﺍﻟﺮﺟﻞ‬ ‫ﻟﻴﻬﺠﺮ ﺣﺴﺒﻨﺎ ﻛﺘﺎﺏ ﺍﷲ«‪ ،‬ﺑﻪ ﺍﻳﻨﻤﻌﻨﻲ‪» :‬ﺍﻳﻨﻤﺮﺩ ﻫﺬﻳﺎﻥ ﻣﻴﮕﻮﻳﺪ‪ :‬ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻣﺎ ﺑﺴﺴﺖ«‪ ،‬ﻣﻦ ﻧﻤﻴﺪﺍﻧﻢ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺗﺎ ﭼﻪ‬ ‫ﺍﻧﺪﺍﺯﻩ ﺭﺍﺳﺘﺴﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﺤﻘﻴﻖ ﻧﻜﺮﺩﻩ ﺍﻡ ﻭﻟﻲ ﺍﮔﺮ ﺭﺍﺳﺖ ﺍﺳﺖ ﺣﻖ ﺑﺎ ﻋﻤﺮ ﺑﻮﺩﻩ ﻭ ﺍﻳﺮﺍﺩﻱ ﺑﻪ ﺍﻭ ﻭﺍﺭﺩ ﻧﻴﺴﺖ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﺍﻳﻦ ﺑﻪ ﺷﻤﺎ ﮔﺮﺍﻥ ﺧﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ‪ .‬ﻭﻟﻲ ﮔﻮﺵ ﺩﻫﻴﺪ ﺗﺎ ﺑﻪ ﺷﻤﺎ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻢ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﺍﻭ ﮔﻔﺘﻪ‪» :‬ﺍﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻬﺠﺮ«‪ ،‬ﺑﻘﺮﻳﻨﻪ ﻛﻼﻡ ﻣﻘﺼﻮﺩﺵ ﺍﺯ ﻫﺠﺮ »ﺳﺮﺳﺎﻡ« ﺑﻮﺩﻩ ﻧﻪ »ﻫﺬﻳﺎﻥ«‪ .‬ﺳﺮﺳﺎﻡ ﻏﻴﺮ ﺍﺯ ﻫﺬﻳﺎﻥ‬ ‫ﺍﺳﺖ‪ .‬ﻫﺬﻳﺎﻥ ﻧﺘﻴﺠﻪ ﺳﻔﺎﻫﺖ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺳﺮﺳﺎﻡ ﻧﺘﻴﺠﻪ ﺑﻴﻤﺎﺭﻳﺴﺖ ﻋﻤﺮ ﮔﻔﺘﻪ ‪» :‬ﺍﻳﻦ ﻣﺮﺩ ﺑﻴﻤﺎﺭ ﺍﺳﺖ ﻭ ﺳﺮﺳﺎﻡ ﻣﻴﮕﻮﻳﺪ«‪ ،‬ﻭ‬ ‫ﺍﻳﻦ ﺳﺨﻦ ﺑﻪ ﭘﻴﻐﻤﺒﺮ ﺗﻮﻫﻴﻦ ﻧﺒﻮﺩﻩ ﺯﻳﺮﺍ ﻳﻚ ﭘﻴﻐﻤﺒﺮ ﭼﻨﺎﻧﻜﻪ ﺑﻴﻤﺎﺭ ﻣﻲ ﺷﻮﺩ ﺳﺮﺳﺎﻡ ﻧﻴﺰ ﺗﻮﺍﻧﺪ ﮔﻔﺖ‪ .‬ﺳﺮﺳﺎﻡ ﺍﺯ ﻋﻮﺍﺭﺽ‬ ‫ﺑﻴﻤﺎﺭﻳﺴﺖ‪ .‬ﺍﮔﺮ ﺧﺪﺍ ﻣﻴﺨﻮﺍﺳﺖ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺭﺍ ﺍﺯ ﺳﺮﺳﺎﻡ ﻣﺼﻮﻥ ﺩﺍﺭﺩ ﺑﺎﻳﺴﺘﻲ ﺍﺯ ﺑﻴﻤﺎﺭﻱ ﻣﺼﻮﻥ ﺩﺍﺭﺩ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ‪» :‬ﻗﺮﺁﻥ ﺑﺮﺍﻱ ﻣﺎ ﺑﺴﺴﺖ« ﺁﻥ ﻧﻴﺰ ﺭﺍﺳﺖ ﺑﻮﺩﻩ‪ ،‬ﺯﻳﺮﺍ ﺍﺳﺎﺱ ﻭ ﺍﺣﻜﺎﻡ ﺩﻳﻦ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭﺝ ﺷﺪﻩ ﻭ ﺁﻥ ﻛﺘﺎﺏ‬ ‫ﺗﻜﻤﻴﻞ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻩ ‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺷﻤﺎ ﻛﻪ ﻣﻴﮕﻮﻳﻴﺪ‪ :‬ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺳﻮﺍﺩ ﻧﺪﺍﺷﺖ ﻭ ﺧﻮﺍﻧﺪﻥ ﻭ ﻧﻮﺷﺘﻦ ﻧﻤﻴﺘﻮﺍﻧﺴﺖ‪ ،‬ﭘﺲ ﭼﮕﻮﻧﻪ ﻗﻠﻢ ﻭ‬ ‫ﻛﺎﻏﺬ ﻣﻴﺨﻮﺍﺳﺘﻪ ﻛﻪ ﺑﻨﻮﻳﺴﺪ؟!‪ .‬ﻛﺴﺎﻧﻲ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻣﻘﺼﻮﺩﺵ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻗﻠﻢ ﻭ ﻛﺎﻏﺬ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﺍﻭ ﺑﻔﺮﻣﺎﻳﺪ ﻭ ﺩﻳﮕﺮﻱ‬ ‫ﺑﻨﻮﻳﺴﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﭘﺎﺳﺦ ﺑﻴﺠﺎﺳﺖ‪ .‬ﺯﻳﺮﺍ ﭘﻴﻐﻤﺒﺮ ﻣﻴﺮﺯﺍ ﺣﺴﻴﻨﻌﻠﻲ ﺑﻬﺎﺀ ﻧﺒﻮﺩ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﺯﺑﺎﻥ ﻋﺮﺑﻲ ﮔﻴﺮﻛﻨﺪ ﻭ ﻧﺘﻮﺍﻧﺪ‬ ‫ﻣﻘﺼﻮﺩ ﺧﻮﺩ ﺭﺍ ﺧﻮﺏ ﺍﺩﺍ ﻛﻨﺪ‪ .‬ﻣﺎ ﻣﻴﺒﻴﻨﻴﻢ ﻛﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪ ...» :‬ﺍﻛﺘﺐ« )ﺑﻨﻮﻳﺴﻢ(‪ .‬ﺍﮔﺮ ﻣﻘﺼﻮﺩ ﺍﻭ ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﻮﺩ ﺑﺎﻳﺴﺘﻲ‬ ‫ﺑﻔﺮﻣﺎﻳﺪ‪» :‬ﺍﺋﺘﻮﺍ ﺑﻘﻠﻢ ﻭ ﻗﺮﻃﺎﺱ ﺍﻣﻠﻲ‪ ٢‬ﻋﻠﻴﻜﻢ ﻛﺘﺎﺑﺎ ‪. «...‬‬ ‫ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ‪ :‬ﺍﺯ ﻛﺠﺎ ﺩﺍﻧﺴﺘﻪ ﺷﺪﻩ ﻛﻪ ﻭﺻﻴﺘﻲ ﻛﻪ ﭘﻴﻐﻤﺒﺮ ﻣﻴﺨﻮﺍﺳﺘﻪ ﺑﻜﻨﺪ ﺩﺭ ﻣﻮﺿﻮﻉ ﻣﻬﻢ ﺩﻳﮕﺮﻱ ﻧﺒﻮﺩﻩ؟!‪ .‬ﺑﺎﺯ ﺍﺯ‬ ‫ﻛﺠﺎ ﺩﺍﻧﺴﺘﻪ ﺷﺪﻩ ﻛﻪ ﻧﻤﻴﺨﻮﺍﺳﺘﻪ ﺍﺑﻮﺑﻜﺮ ﻳﺎ ﻋﻤﺮ ﺭﺍ ﻣﻌﻴﻦ ﮔﺮﺩﺍﻧﺪ ؟!‪ .‬ﭼﻪ ﻛﺴﻲ ﺍﺯ ﺩﻝ ﭘﻴﻐﻤﺒﺮ ﺁﮔﺎﻫﻲ ﺩﺍﺷﺘﻪ؟!‪.‬‬ ‫ﺁﻣﺪﻳﻢ ﺑﺮﺳﺮﺣﺪﻳﺚ »ﻋﻠﻲ ﻣﻨﻲ ﺑﻤﻨﺰﻟﻪ ﻫﺮﻭﻥ ﻣﻦ ﻣﻮﺳﻲ ﺍﻻ ﺍﻧﻪ ﻻ ﻧﺒﻲ ﺑﻌﺪﻱ«‪ .‬ﻓﺮﺽ ﻛﻨﻴﻢ ﺍﻳﻦ ﺣﺪﻳﺚ ﺭﺍﺳﺘﺴﺖ‪.‬‬ ‫ﻣﻌﻨﺎﻳﺶ ﺍﻳﻨﺴﺖ‪» :‬ﻋﻠﻲ ﺑﻤﻦ ﻣﺎﻧﻨﺪﻩ ﻫﺎﺭﻭﻧﺴﺖ ﺑﻤﻮﺳﻲ«‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﻛﻪ ﻫﻤﭽﻮﻥ ﺑﺮﺍﺩﺭ ﻣﻦ ﺍﺳﺖ‪ ،‬ﺁﻳﺎ ﺍﻳﻦ ﺳﺨﻦ ﻛﺠﺎ ﻭ‬ ‫ﺩﺍﺳﺘﺎﻥ ﺧﻼﻓﺖ ﻛﺠﺎ؟‪ ..‬ﻣﻦ ﻧﻤﻴﺪﺍﻧﻢ ﺷﻤﺎ ﭼﻪ ﻣﻘﺼﻮﺩﻱ ﺍﺯ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻥ ﺍﻳﻨﻬﺎ ﺩﺍﺷﺘﻴﺪ؟!‪ .‬ﺗﺎ ﺍﻳﻨﺠﺎ ﭘﺎﺳﺦ ﺩﻟﻴﻠﻬﺎﻱ ﺷﻤﺎﺳﺖ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺷﻤﺎ ﻫﺮ ﺳﺨﻨﻲ ﺩﺍﺭﻳﺪ ﺑﮕﻮﻳﻴﺪ؟!‪.‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﻭﻻﻳﺖ ﻛﻪ ﺩﺭ ﻫﻤﻴﻦ ﻛﺘﺎﺏ ﭼﺎﭖ ﺷﺪﻩ ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٢‬ﺍﻣﻠﻲ؛ ﺍﻣﻼ = ﮔﻔﺘﻦ ﭼﻴﺰﻱ ﻛﻪ ﺩﻳﮕﺮﻱ ﺑﻨﻮﻳﺴﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺝ ـ ﭘﺲ ﺷﻤﺎ ﺑﺨﻄﺒﻪ ﺷﻘﺸﻘﻴﻪ ﭼﻪ ﻣﻴﮕﻮﻳﻴﺪ؟!‪.‬‬ ‫ﻻ ﭼﻪ ﺩﻟﻴﻞ ﻫﺴﺖ ﻛﻪ ﺁﻥ ﺧﻄﺒﻪ ﻳﺎ ﺍﻣﺜﺎﻝ ﺁﻥ ﺭﺍﺳﺘﺴﺖ؟!‪ .‬ﺁﺧﺮ ﺑﺒﻴﻨﻴﺪ‪ :‬ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻛﻪ ﺑﺎﻻﻱ ﻣﻨﺒﺮ‬ ‫ﺩ ـ ﺍﻭ ﹰ‬ ‫ﺧﻄﺒﻪ ﻣﻴﺨﻮﺍﻧﺪﻩ ﺗﻨﺪﻧﻮﻳﺲ ﻧﺪﺍﺷﺘﻪ ﻛﻪ ﮔﻔﺘﻪ ﻫﺎﻱ ﺍﻭ ﺭﺍ ﺟﻤﻠﻪ ﺑﺠﻤﻠﻪ ﺍﺯ ﺍﻭﻝ ﺗﺎ ﺑﻪ ﺁﺧﺮ ﺿﺒﻂ ﻛﻨﺪ‪ .‬ﻣﺮﺩﻡ ﻧﻴﺰ ﻛﻪ ﺩﺭ ﭘﺎﻱ ﻣﻨﺒﺮ‬ ‫ﻣﻴﻨﺸﺴﺘﻨﺪ ﺍﺯ ﻫﺮ ﺧﻄﺒﻪ ﺍﻱ ﻣﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﭼﻨﺪ ﺟﻤﻠﻪ ﺑﺬﻫﻦ ﺧﻮﺩ ﺳﭙﺎﺭﻧﺪ‪ ،‬ﻫﻤﻪ ﺧﻄﺒﻪ ﺭﺍ ﻛﻪ ﻧﻤﻴﺘﻮﺍﻧﺴﺘﻨﺪ‪ .‬ﭘﺲ ﺑﻪ ﺍﻳﻦ‬ ‫ﺧﻄﺒﻪ ﻫﺎﻱ ﺩﺭﺍﺯ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﭼﻪ ﺍﻋﺘﻤﺎﺩﻱ ﺗﻮﺍﻥ ﺩﺍﺷﺖ؟!‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﺍﻳﻦ ﺧﻄﺒﻪ ﻫﺎ ﻭ ﺭﻭﺍﻳﺘﻬﺎ ﻣﺪﺗﻬﺎ ﺯﺑﺎﻥ ﺑﺰﺑﺎﻥ ﻭ‬ ‫ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ ﮔﺮﺩﻳﺪﻩ ﺗﺎ ﺩﺭ ﻗﺮﻥ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﻫﺠﺮﻱ ﻛﺘﺎﺏ ﻧﻮﻳﺴﺎﻧﻲ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺳﭙﺲ ﻧﻴﺰ ﺩﺭﻗﺮﻥ ﭼﻬﺎﺭﻡ‬ ‫ﻫﺠﺮﻱ ﺳﻴﺪﺭﺿﻲ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻛﺘﺎﺏ ﻭ ﺍﺯ ﺁﻥ ﻛﺘﺎﺏ ﮔﺮﺩ ﺁﻭﺭﺩﻩ ﻭ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ ﺭﺍ ﻧﻮﺷﺘﻪ‪.‬‬ ‫ﻣﻦ ﺍﺯ ﺍﻳﻦ ﻫﻢ ﭼﺸﻢ ﻣﻴﭙﻮﺷﻢ‪ .‬ﺧﻄﺒﻪ ﺷﻘﺸﻘﻴﻪ ﺍﮔﺮ ﺭﺍﺳﺖ ﻫﻢ ﺑﺎﺷﺪ ﻣﻌﻨﺎﻳﺶ ﺑﺠﺰ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‬ ‫ﺩﺭ ﺩﻟﺶ ﺧﻮﺩ ﺭﺍ ﺑﺨﻼﻓﺖ ﺍﻭﻟﻲ ﺍﺯ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﻣﻴﺪﺍﻧﺴﺘﻪ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﭼﻪ ﺩﻻﻟﺖ ﺩﺍﺭﺩ ﻛﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺑﺨﻼﻓﺖ‬ ‫ﺑﺮﮔﺰﻳﺪﻩ ﺑﻮﺩﻩ ﻭ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺣﻖ ﺍﻭ ﺭﺍ ﻏﺼﺐ ﻛﺮﺩﻩ ﺍﻧﺪ؟!‪.‬‬ ‫ﺝ ـ ﺣﻘﻴﻘﺖ ﺍﻳﻨﺴﺖ ﻛﻪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻗﺎﺑﻞ ﺭﺩ ﻧﻴﺴﺖ ﻭ ﻣﻦ ﻣﺘﺤﻴﺮﻡ ﻛﻪ ﭼﺮﺍ ﺗﺎ ﺣﺎﻝ ﻧﺪﺍﻧﺴﺘﻪ ﺑﻮﺩﻳﻢ‪.‬‬ ‫ﺍ ـ ﭼﻮﻥ ﻓﺮﻣﻮﺩﻳﺪ ﻓﻜﺮ ﻛﻨﻴﻢ ﻭ ﺟﻮﺍﺏ ﺑﺪﻫﻴﻢ ﻣﻦ ﺑﻬﺘﺮ ﻣﻴﺪﺍﻧﻢ ﻛﻪ ﻣﺎ ﻫﺮﺳﺨﻨﻲ ﻫﻢ ﻛﻪ ﺩﺍﺭﻳﻢ ﺑﺠﻠﺴﻪ ﺩﻳﮕﺮﻱ ﮔﺰﺍﺭﻳﻢ‪.‬‬ ‫ﺏ ـ ﺁﺧﺮ ﻋﻠﻤﺎﻱ ﻣﺎ ﻫﻴﭻ ﻧﻔﻬﻤﻴﺪﻩ ﺑﻮﺩﻧﺪ؟!‪ .‬ﺍﻳﻨﻘﺪﺭ ﻋﻠﻤﺎﻱ ﺑﺰﺭﮒ‪ ،‬ﺍﺯ ﺍﺑﻦ ﺑﺎﺑﻮﻳﻪ ﻭ ﺷﻴﺦ ﻃﻮﺳﻲ ﻭ ﻣﺠﻠﺴﻲ ﻭ ﺷﻴﺦ‬ ‫ﺑﻬﺎﻳﻲ ﻭ ﻣﻴﺮﺩﺍﻣﺎﺩ ﻭ ﺁﺧﻮﻧﺪ ﻣﻼﻛﺎﻇﻢ ﻭ ﺣﺎﺟﻲ ﺷﻴﺦ ﻋﺒﺪﺍﷲ ﻭ ﺣﺎﺟﻲ ﺷﻴﺦ ﻋﺒﺪﺍﻟﻜﺮﻳﻢ ﻭ ﺁﻗﺎ ﺳﻴﺪ ﺍﺑﻮﺍﻟﺤﺴﻦ‪ ١‬ﻭ ﺍﻣﺜﺎﻝ‬ ‫ﺍﻳﺸﺎﻥ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻤﻴﺪﺍﻧﺴﺘﻨﺪ؟!‪ .‬ﺍﻏﻠﺐ ﺍﻳﻦ ﻋﻠﻤﺎ ﺻﺎﺣﺐ ﻣﻘﺎﻣﺎﺕ ﺑﻮﺩﻧﺪ‪ ،‬ﻛﺮﺍﻣﺎﺕ ﺩﺍﺷﺘﻨﺪ‪...‬‬ ‫ﺩ ـ ﺍﻭ ﹰ‬ ‫ﻻ ﺷﻤﺎ ﺍﮔﺮ ﺑﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻳﺎ ﺑﻪ ﮊﺍﭘﻦ ﻳﺎ ﺑﻪ ﭼﻴﻦ ﺑﺮﻭﻳﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﻣﺠﺴﻤﻪ ﻫﺎﻱ ﺑﺪ ﻫﻴﻜﻞ ﺭﺍ ﺩﺭ ﻣﻌﺒﺪﻫﺎ‬ ‫ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ ﻭ ﺍﻣﺮﻭﺯ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﺍﻧﺶ ﻧﻴﺰ ﺑﺖ ﭘﺮﺳﺘﻲ ﻣﻴﻜﻨﻨﺪ‪ .‬ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﺯﻭﺍﺭ ﺑﻪ ﺁﻥ ﻣﻌﺒﺪﻫﺎﻣﻲ ﺁﻳﻨﺪ ‪ .‬ﺩﺧﺘﺮﻫﺎﻱ ﺧﻮﺩ‬ ‫ﺭﺍ ﻭﻗﻒ ﺁﻧﻬﺎ ﻣﻴﮕﺮﺩﺍﻧﻨﺪ‪ .‬ﺷﻤﺎﺭﻩ ﺁﻥ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﭼﻨﺪ ﺑﺮﺍﺑﺮ ﺷﻴﻌﻴﺎﻧﺴﺖ‪ .‬ﺩﺭﻣﻴﺎﻥ ﺁﻧﻬﺎ ﻧﻴﺰ ﻋﻠﻤﺎﻱ ﺑﺰﺭﮔﻲ ) ﺑﻨﺎﻡ ﺑﺮﻫﻤﻦ‪ ،‬ﻻﻣﺎ‪،‬‬ ‫ﺑﻮﻧﺰ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ( ﻫﻤﻴﺸﻪ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﻫﺴﺘﻨﺪ‪ .‬ﺷﻤﺎﺭﻩ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﺷﻤﺎﺭﻩ ﻋﻠﻤﺎﻱ ﺷﻤﺎﺳﺖ‪ .‬ﻣﻘﺎﻣﺸﺎﻥ ﻧﻴﺰ ﺑﺎﻻﺗﺮ ﺍﺳﺖ‪.‬‬ ‫ﺩﺳﺘﮕﺎﻩ ﻻﻣﺎﻫﺎ ﺑﺴﻴﺎﺭ ﻋﺎﻟﻴﺘﺮﺍﺯ ﺩﺳﺘﮕﺎﻩ ﻣﺠﺘﻬﺪﺍﻥ ﺷﻤﺎﺳﺖ‪ .‬ﺁﻧﻬﺎ ﻧﻴﺰ ﻫﻤﻴﻦ ﺣﺮﻓﻬﺎ ﺭﺍ ﻣﻴﺰﻧﻨﺪ ﺁﻧﻬﺎ ﻧﻴﺰ ﭘﻴﺸﻮﺍﻳﺎﻥ ﻭ ﻋﻠﻤﺎﻱ ﺧﻮﺩ‬ ‫ﺭﺍ ﭘﻴﺶ ﻣﻴﻜﺸﻨﺪ‪.‬‬ ‫ﺛﺎﻧﻴ ﹰﺎ ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﭼﻴﺰﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺁﺷﻜﺎﺭﺗﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﺭﺍﻧﻔﻬﻤﻴﺪﻩ ﻭﻧﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ .‬ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﺯﺷﺘﻲ ﻗﻤﻪ ﺯﻧﻲ ﻭﺯﻧﺠﻴﺮﺯﻧﻲ‬ ‫ﺭﺍﻛﻪ ﺍﺭﻭﭘﺎﻳﻴﻬﺎ ﻋﻼﻣﺖ ﻭﺣﺸﻴﮕﺮﻱ ﺍﻳﻦ ﻣﺮﺩﻡ ﻣﻴﺸﻤﺎﺭﻧﺪ ﻧﻔﻬﻤﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺑﺒﻴﻨﻴﺪ‪ :‬ﻛﺴﻴﻜﻪ ﻣﻴﻤﻴﺮﺩ ﺗﻦ ﺍﻭ ﻻﺷﻪ ﺍﻱ ﺑﻴﺶ ﻧﻴﺴﺖ‬ ‫ﻛﻪ ﺍﮔﺮ ﺑﻤﺎﻧﺪ ﺑﻮﻱ ﺑﺪ ﺍﻭ ﻣﺎﻳﻪ ﺁﺯﺍﺭ ﺯﻧﺪﮔﺎﻥ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ ﻳﺎ ﺳﻮﺯﺍﻧﻴﺪ ﻭ ﻳﺎ ﺑﺰﻳﺮﺧﺎﻙ ﻛﺮﺩ ﻭ ﻧﻬﺎﻥ ﺳﺎﺧﺖ‪.‬‬ ‫ﺍﺣﺘﺮﺍﻡ ﺧﻮﺩ ﺍﻭ ﺩﺭ ﺍﻳﻨﺴﺖ‪ .‬ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﺍﻳﻦ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺁﺷﻜﺎﺭﻱ ﻧﻔﻬﻤﻴﺪﻩ ﺍﻧﺪ ﻭ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺍﺯ ﮔﻮﺭ ﺑﻴﺮﻭﻥ ﻣﻲ ﺁﻭﺭﻧﺪ ﻭ ﺑﺎ‬ ‫ﺁﻥ ﺑﻮﻱ ﺑﺪ ﺻﺪﻫﺎ ﻓﺮﺳﻨﮓ ﺭﺍﻩ ﻣﻲ ﺑﺮﻧﺪ ﻛﻪ ﺩﺭ ﻧﺠﻒ ﻳﺎ ﻗﻢ ﺑﺎﺷﺪ ﻭ ﮔﻨﺎﻫﺎﻧﺶ ﺁﻣﺮﺯﻳﺪﻩ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺭﻓﺘﺎﺭﺳﺮﺍﭘﺎ ﻧﺎﻓﻬﻤﻴﺴﺖ‪.‬‬ ‫ﺯﻳﺮﺍ ﺍﺯ ﻳﻜﺴﻮ ﺑﺎ ﺁﻥ ﺑﻮﻱ ﺑﺪ ﺑﺎﻋﺚ ﺁﺯﺍﺭ ﻣﺮﺩﻡ ﻣﻴﺸﻮﻧﺪ‪ ،‬ﺑﻴﻤﺎﺭﻳﻬﺎ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻧﺸﺮ ﻣﻴﻜﻨﻨﺪ‪ .‬ﺍﺯ ﻳﻜﺴﻮ ﻫﻢ ﭼﻪ ﻣﻌﻨﻲ ﺩﺍﺭﺩ‬ ‫ﻛﻪ ﺧﺪﺍ ﻛﺴﻲ ﺭﺍ ﺑﻴﺎﻣﺮﺯﺩ ﺑﻨﺎﻡ ﺁﻧﻜﻪ ﺍﺳﺘﺨﻮﺍﻧﻬﺎﻳﺶ ﺩﺭ ﻧﺠﻒ ﻳﺎ ﻗﻢ ﺍﺳﺖ؟!‪ ..‬ﻣﻦ ﻧﻤﻴﺪﺍﻧﻢ ﺁﻧﺎﻥ ﺧﺪﺍ ﺭﺍ ﭼﻪ ﺷﻨﺎﺧﺘﻪ ﺍﻧﺪ ﻛﻪ‬ ‫ﭼﻨﻴﻦ ﺗﻮﻗﻌﻲ ﺭﺍ ﺍﺯﻭ ﺩﺍﺭﻧﺪ‪.‬‬ ‫‪ -١‬ﺁﻗﺎ ﺳﻴﺪ ﺍﺑﻮﺍﻟﺤﺴﻦ ﺍﺻﻔﻬﺎﻧﻲ‪ ،‬ﺳﺎﺗﻬﺎﻱ ‪ ٨‬ﻭ ‪ ٩‬ﺭﺳﺎﻟﻪ ﺍﺵ ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺝ ـ ﻣﻦ ﻣﺠﺒﻮﺭ ﻫﺴﺘﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻓﺎﻉ ﻛﻨﻢ‪ .‬ﺍﻳﻨﻬﺎ ﺭﻓﺘﺎﺭ ﻋﻮﺍﻣﺴﺖ‪ .‬ﻣﺮﺑﻮﻁ ﺑﻌﻠﻤﺎ ﻧﻴﺴﺖ‪ .‬ﻋﻠﻤﺎ ﺧﻮﺩﺷﺎﻥ ﺍﺯ ﺍﻳﻦ ﺭﻓﺘﺎﺭ‬ ‫ﺑﻴﺰﺍﺭﻧﺪ‪.‬‬ ‫ﺍ ـ ﻣﻦ ﺳﻲ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﻳﻜﻲ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﺧﻮﺍﻧﺪﻡ ﻛﻪ ﻋﻠﻤﺎﻱ ﻧﺠﻒ ﺑﺤﺮﻣﺖ ﻧﻘﻞ ﺟﻨﺎﺯﻩ ﻓﺘﻮﻱ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩ ـ ﺁﻗﺎ‪ ،‬ﺷﻤﺎ ﺍﺷﺘﺒﺎﻩ ﻣﻴﻜﻨﻴﺪ‪ .‬ﺷﻤﺎ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺑﺎ ﭼﺸﻢ ﺧﻮﺩ ﻣﻲ ﺑﻴﻨﻴﺪ ﻭﺍﺭﻭﻧﺔ ﺁﻧﺮﺍ ﺑﺰﺑﺎﻥ ﻣﻲ ﺁﻭﺭﻳﺪ‪ .‬ﻣﻦ ﻣﻴﭙﺮﺳﻢ ﺍﻳﻦ‬ ‫ﺭﻓﺘﺎﺭ ﭘﺴﺖ ﺭﺍ ﺑﻌﻮﺍﻡ ﻛﻪ ﻳﺎﺩ ﺩﺍﺩﻩ ﺍﺳﺖ؟!‪ ..‬ﭘﺲ ﭼﺮﺍ ﻋﻮﺍﻡ ﻣﺬﺍﻫﺐ ﺩﻳﮕﺮ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﺪﺍﺭﻧﺪ؟! ﺁﻧﮕﺎﻩ ﺍﮔﺮ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﻋﻮﺍﻡ ﺍﺳﺖ‬ ‫ﭘﺲ ﭼﺮﺍ ﻋﻠﻤﺎﺗﺎﻥ ﺟﻠﻮ ﻧﻤﻴﮕﻴﺮﻧﺪ؟!‪ .‬ﻫﻤﺎﻥ ﻗﻤﻪ ﺯﻧﻲ ﻛﻪ ﺍﺯ ﻫﻤﻪ ﺯﺷﺖ ﺗﺮ ﺍﺳﺖ ﻫﺮ ﻭﻗﺖ ﮔﻔﺘﮕﻮ ﺷﻮﺩ ﻣﻼﻳﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ‬ ‫ﺭﻓﺘﺎﺭ ﻋﻮﺍﻡ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﺍﺳﺘﻔﺘﺎﺀ ﻛﻨﻨﺪ ﻓﺘﻮﻱ ﺑﺤﺮﺍﻡ ﺑﻮﺩﻧﺶ ﻧﻤﻲ ﺩﻫﻨﺪ ﺑﻠﻜﻪ ﺑﺮﺍﻱ ﻋﻮﺍﻡ ﻓﺮﻳﺒﻲ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺍﻳﻦ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺎﺱ ﺍﺳﺘﻔﺘﺎﺀ ﻛﺮﺩ«‪ .‬ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﺩﺭﺷﻴﻮﻩ ﺩﻛﺎﻧﺪﺍﺭﻱ ﺑﺴﻴﺎﺭ ﺍﺳﺘﺎﺩﻧﺪ‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ‪ ،‬ﻣﮕﺮ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﭘﻬﻠﻮﻱ ﺑﺮﺧﻴﺰﺩ ﻫﻤﻪ ﺳﺎﻟﻪ ﺩﺭ ﻣﺤﺮﻡ ﻣﺠﺘﻬﺪﻳﻦ ﺑﺰﺭﮒ ﺷﻤﺎ‬ ‫ﺧﺎﻧﻪ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺣﺴﻴﻨﻴﻪ ﻣﻴﮕﺮﺩﺍﻧﻴﺪﻧﺪ ﻛﻪ ﺩﺳﺘﻪ ﻫﺎﻱ ﺳﻴﻨﻪ ﺯﻧﻲ ﻭﺯﻧﺠﻴﺮﺯﻧﻲ ﻭ ﻗﻤﻪ ﺯﻧﻲ ﺑﻴﺎﻳﻨﺪ ﻭ ﺑﺮﻭﻧﺪ ﻭ ﺭﻭﺯ ﺁﺧﺮ ﺑﻪ‬ ‫ﺳﺮﺩﺳﺘﻪ ﻫﺎ ﺧﻠﻌﺖ ﻣﻴﺪﺍﺩﻧﺪ‪ .‬ﺑﺎﺯ ﻣﻴﺘﻮﺍﻧﻴﺪ ﮔﻔﺖ‪ :‬ﺑﻌﻠﻤﺎ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ؟!‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﻧﺠﻒ ﻭ ﻛﺮﺑﻼ ﺩﺭﺻﺤﻦ ﻫﺎﻱ ﺍﻣﺎﻣﺎﻧﺘﺎﻥ‬ ‫ﻗﻤﻪ ﻣﻴﺰﻧﻨﺪ ﻭ ﺯﻧﺠﻴﺮ ﻣﻴﺰﻧﻨﺪ ﻭ ﺍﻳﻨﺮﺍ ﺍﺯ »ﺧﺼﺎﺋﺺ ﺷﻴﻌﻪ« ﻣﻴﺸﻤﺎﺭﻧﺪ ﻭ ﻋﻠﻤﺎﻱ ﺑﺰﺭﮒ ﺷﻤﺎ ﻣﻲ ﺑﻴﻨﻨﺪ ﻭ ﺟﻠﻮ ﻧﻤﻲ ﮔﻴﺮﻧﺪ‪ .‬ﺑﻠﻜﻪ‬ ‫ﺑﺎ ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﻣﻴﻔﻬﻤﺎﻧﻨﺪ ﻛﻪ ﺍﻳﻨﻬﺎ ﺑﺎﻳﺪ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﻧﻘﻞ ﺟﻨﺎﺯﻩ ﻛﻪ ﺑﺎﻳﺪ ﺁﻧﺮﺍ »ﮔﻮﺭﺑﮕﻮﺭﮔﺮﺩﺍﻧﻴﺪﻥ ﻣﺮﺩﮔﺎﻥ« ﻧﺎﻡ ﻧﻬﺎﺩ‪ ،‬ﺍﻭﻻ ﺧﻮﺩ ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﻭﺻﻴﺖ ﻣﻴﻜﻨﻨﺪ ﻛﻪ‬ ‫ﺟﻨﺎﺯﻩ ﻫﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﺑﺒﺮﻧﺪ ﻭ ﻣﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺻﺪ ﺗﻦ ﺍﺯ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺎ ﻧﺎﻣﻬﺎﺷﺎﻥ ﺑﺸﻤﺎﺭﻳﻢ ﻛﻪ ﺟﻨﺎﺯﻩ ﻫﺎﺷﺎﻥ ﺭﺍ ﺍﺯ ﺗﺒﺮﻳﺰ ﻳﺎ ﺍﺯ ﺗﻬﺮﺍﻥ ﻳﺎ‬ ‫ﺍﺯ ﺷﻬﺮﻫﺎﻱ ﺩﻳﮕﺮ ﺑﻪ ﻛﺮﺑﻼ ﻳﺎ ﻧﺠﻒ ﺑﺮﺩﻩ ﺍ ﻧﺪ‪ .‬ﺩﻭﻡ ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﻫﻤﻴﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺩﺭﻛﺘﺎﺑﻬﺎﻱ ﻓﻘﻬﻲ ﻋﻨﻮﺍﻥ ﻛﺮﺩﻩ ﺁﻧﺮﺍ‬ ‫‪١‬‬

‫ﺟﺎﻳﺰ ﺷﻤﺎﺭﺩﻩ ﺍﻧﺪ‪ .‬ﻣﻦ ﺍﮔﺮ ﺩﺭﺍﻳﻨﺠﺎ ﺍﺯ ﻛﺘﺎﺑﻬﺎﻱ ﻓﻘﻬﻲ ﺩﺍﺷﺘﻢ ﺑﻪ ﺷﻤﺎ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩﻡ‪.‬‬

‫ﺛﺎﻟﺜ ﹰﺎ ﺳﺮﭼﺸﻤﻪ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺯﺷﺖ ﺣﺪﻳﺜﻬﺎﻱ ﺷﻤﺎﺳﺖ‪ .‬ﺩﺭﺣﺪﻳﺜﻬﺎﻱ ﺷﻤﺎ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺍﻧﺪ ﻛﻪ ﻛﺴﻴﻜﻪ ﺩﺭ ﻧﺠﻒ ﻳﺎ ﺩﺭ‬ ‫ﻛﺮﺑﻼ ﺩﻓﻦ ﺷﻮﺩ ﺍﺯ ﻓﺸﺎﺭ ﻗﺒﺮ ﻭﺳﺌﻮﺍﻝ ﻣﻨﻜﺮ ﻭ ﻧﻜﻴﺮ ﺩﺭ ﺍﻣﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻗﺒﺮ ﺁﺩﻡ ﻭ ﻧﻮﺡ ﻧﻴﺰ ﺩﺭ ﻧﺠﻒ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺷﻤﺎ‬ ‫ﭼﺸﻢ ﺭﻭﻳﻬﻢ ﮔﺰﺍﺭﺩﻩ ﻣﻲ ﮔﻮﻳﻴﺪ‪» :‬ﻣﺮﺑﻮﻁ ﺑﻌﻠﻤﺎ ﻧﻴﺴﺖ«‪.‬‬ ‫ﻣﻦ ﻧﻤﻲ ﺩﺍﻧﻢ ﺍﺯ ﻛﺠﺎﻳﺶ ﺑﻪ ﺷﻤﺎ ﺻﺤﺒﺖ ﻛﻨﻢ‪ :‬ﻣﻴﺮﺯﺍ ﻣﺤﻤﺪ ﻋﻠﻲ ﻧﺨﺠﻮﺍﻧﻲ ﻳﻜﻲ ﺍﺯ ﻋﻠﻤﺎﻱ ﺑﺰﺭﮔﻮﺍﺭ ﺷﻤﺎ ﺑﻮﺩﻩ ﻛﻪ‬ ‫ﺩﻩ ﻭ ﺑﻴﺴﺖ ﺳﺎﻝ ﭘﻴﺶ ﻣﺮﺩﻩ‪ .‬ﺍﻳﻦ ﻣﺮﺩ ﻛﺘﺎﺑﻲ ﻧﻮﺷﺘﻪ ﻭ ﭼﺎﭖ ﻛﺮﺩﻩ ﺑﻨﺎﻡ »ﺩﻋﺎﻩ ﺍﻟﺤﺴﻴﻨﻴﻪ«‪ .‬ﺩﺭﺁﻥ ﻛﺘﺎﺏ ﭼﻮﻥ ﺑﺼﻮﺭﺕ‬ ‫‪٢‬‬

‫ﺳﺌﻮﺍﻝ ﻭ ﺟﻮﺍﺏ ﺍﺳﺖ ﻣﻴﭙﺮﺳﻨﺪ‪ :‬ﺟﻨﺎﺯﻩ ﻫﺎﻱ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﻛﻪ ﺑﻪ ﻣﺸﺎﻫﺪ ﻣﺸﺮﻓﻪ ﻣﻴﺒﺮﻧﺪ ﺑﺴﻴﺎﺭ ﺍﺗﻔﺎﻕ ﻣﻲ ﺍﻓﺘﺪ ﻛﻪ ﭼﺎﺭﻭﺍﺩﺍﺭ‬

‫ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺍﺯ ﺳﺮﺣﺪ ﻗﺎﭼﺎﻗﻲ ﺑﺮﺩ ﻭ ﺣﻖ ﺳﺮﺣﺪ ﻧﺪﻫﺪ ﺍﺳﺘﺨﻮﺍﻧﻬﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺸﻜﻨﺪ ﻭ ﺩﺭ ﻳﻚ ﺗﻮﺑﺮﻩ ﺍﺳﺒﻲ ﻣﻴﺮﻳﺰﺩ‪ .‬ﺁﻗﺎ‬

‫‪ -١‬ﺩﺭ ﻫﻨﮕﺎﻡ ﭼﺎﭖ ﺩﺳﺘﺮﺱ ﺑﻪ ﺟﻤﻠﻪ ﻫﺎﻳﻲ ﺍﺯ ﻛﺘﺎﺏ »ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ« ﺷﻴﺦ ﺟﻌﻔﺮ ﻛﺒﻴﺮ ﭘﻴﺪﺍ ﺷﺪ ﻛﻪ ﭼﻮﻥ ﺑﺴﻴﺎﺭ ﺩﻳﺪﻧﻴﺴﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪ .‬ﺷﻴﺦ ﺍﺯ ﻣﻮﺍﺭﺩﻳﻜﻪ‬ ‫ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻥ ﻣﺮﺩﻩ ﺍﺯ ﮔﻮﺭ ﺟﺎﻳﺰ ﺍﺳﺖ ﺑﺤﺚ ﻣﻴﻜﻨﺪ ﻭ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻭ ﻣﻨﻬﺎ ﺍﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻻﻳﺼﺎﻟﻪ ﺍﻟﻲ ﻣﺤﻞ ﻳﺮﺟﻲ ﻓﻮﺯﻩ ﺑﺎﻟﺜﻮﺍﺏ ﺍﻭ ﻧﺠﺎﺗﻪ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﻛﺎﻟﻨﻘﻞ ﺍﻟﻲ‬ ‫ﺍﻟﻤﺸﺎﻫﺪ ﺍﻟﻤﺸﺮﻓﻪ ﺍﻭ ﻣﻘﺎﺑﺮ ﻣﻄﻠﻖ ﺍﻻﻭﻟﻴﺎﺀ ﻭ ﺍﻟﺸﻬﺪﺍﺀ ﻭ ﺍﻟﺼﻠﺤﺎﺀ ﻭ ﺍﻟﻌﻠﻤﺎﺀ ﻭ ﺭﺑﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﺍﻭﻟﻲ ﻣﻦ ﻏﻴﺮﻩ ﻓﻴﺨﺮﺟﻪ ﻛﻼ ﺍﻭ ﺑﻌﻀﺎ ﻋﻈﻤﺎ ﺍﻭ ﻟﺤﻤﺎ ﺍﻭ ﻣﺠﺘﻤﻌﺎ ﻭ ﻟﻮ ﻻ ﻗﻴﺎﻡ‬ ‫ﺍﻻﺟﻤﺎﻉ ﻭ ﺍﻟﺴﻴﺮﻩ ﻋﻠﻲ ﻋﺪﻡ ﻭﺟﻮﺑﻪ ﻟﻘﻠﻨﺎ ﺑﻮﺟﻮﺑﻪ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺤﺎﻝ«‪.‬‬ ‫ﺷﻴﺦ ﻛﺒﻴﺮ ﺟﺎﻳﺰ ﻣﻴﺪﺍﻧﺪ ﻛﻪ ﮔﻮﺭﻫﺎ ﺭﺍ ﺑﺎﺯ ﻛﻨﻨﺪ ﻭ ﺍﺳﺘﺨﻮﺍﻥ ﻳﺎ ﮔﻮﺷﺖ ﻣﺮﺩﮔﺎﻥ ﻳﺎ ﻫﺮ ﺩﻭﻱ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺮﻭﻥ ﺁﻭﺭﻧﺪ ﺑﻪ ﻧﺠﻒ ﻳﺎ ﺑﻪ ﻛﺮﺑﻼ ﻭ ﻳﺎ ﺑﻪ ﺑﺎﺭﮔﺎﻩ ﻓﻼﻥ ﺍﻣﺎﻣﺰﺍﺩﻩ ﻳﺎ ﺑﻬﻤﺎﻥ‬ ‫ﻋﺎﻟﻢ ﻳﺎ ﺩﺭﻭﻳﺶ ﻧﻘﻞ ﻛﻨﻨﺪ‪ .‬ﻣﻴﮕﻮﻳﺪ‪ :‬ﺍﮔﺮ ﻧﺒﻮﺩ ﻛﻪ ﻋﻠﻤﺎﻱ ﻣﺎ ﺁﻧﺮﺍ ﻭﺍﺟﺐ ﻧﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ ،‬ﻣﻦ ﺣﻜﻢ ﺑﻮﺍﺟﺐ ﺑﻮﺩﻥ ﻣﻴﻜﺮﺩﻡ‪.‬‬ ‫‪ -٢‬ﭼﺎﺭﻭﺍ= ﺍﺳﺐ‬

‫ﭼﺎﺭﻭﺍﺩﺍﺭ= ﺩﺍﺭﻧﺪﻩ ﺍﺳﺐ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺟﻮﺍﺏ ﻣﻴﺪﻫﺪ‪ :‬ﻋﻴﺐ ﻧﺪﺍﺭﺩ »ﻟﻪ ﺍﺳﻮﻩ ﺑﻌﻠﻲ ﺍﻻﻛﺒﺮ ﻓﻘﻄﻌﻮﻩ ﺍﺭﺑﺎ ﺍﺭﺑﺎ«‪ ) .‬ﺗﻦ ﻋﻠﻲ ﺍﻛﺒﺮ ﺭﺍ ﻧﻴﺰ ﺑﺎ ﺷﻤﺸﻴﺮﻫﺎ ﺗﻜﻪ ﺗﻜﻪ ﻛﺮﺩﻧﺪ!(‬ ‫ﺑﺎﺯ ﺷﻤﺎ‬ ‫ﺑﮕﻮﻳﻴﺪ‪» :‬ﻣﺮﺑﻮﻁ ﺑﻌﻠﻤﺎ ﻧﻴﺴﺖ« ‪.‬‬ ‫ﺍﻳﻦ ﺁﻗﺎ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺳﻲ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭﻳﻜﻲ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﺧﻮﺍﻧﺪﻡ ﻛﻪ ﻋﻠﻤﺎﻱ ﻧﺠﻒ ﺑﺤﺮﻣﺖ ﻧﻘﻞ ﺟﻨﺎﺯﻩ ﻓﺘﻮﻱ ﺩﺍﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ«‪ .‬ﻣﻦ ﻧﻤﻴﺪﺍﻧﻢ ﻛﺪﺍﻡ ﺭﻭﺯﻧﺎﻣﻪ ﺑﻮﺩﻩ‪ ،‬ﻓﺘﻮﻱ ﺩﻫﻨﺪﮔﺎﻥ ﻛﻪ ﻫﺎ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭﻟﻲ ﺍﻳﻦ ﺧﻮﺩ ﮔﻔﺘﮕﻮﻳﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﻣﺬﻫﺐ‬ ‫ﺷﻤﺎ ﺭﻧﮓ ﺛﺎﺑﺘﻲ ﻧﺪﺍﺭﺩ ﻭ ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﺁﺯﺍﺩﻧﺪ ﻛﻪ ﻣﻄﺎﺑﻖ ﻣﺼﺎﻟﺢ ﺩﻛﺎﻧﺪﺍﺭﻱ ﺧﻮﺩﺷﺎﻥ ﻫﺮ ﺯﻣﺎﻥ ﺁﻧﺮﺍ ﺑﺮﻧﮓ ﺩﻳﮕﺮﻱ‬ ‫ﺍﻧﺪﺍﺯﻧﺪ‪ .‬ﻣﺎ ﺩﻳﺪﻩ ﺍﻳﻢ ﻫﺮﭼﻴﺰ ﺗﺎﺯﻩ ﻛﻪ ﺩﺭﺁﻣﺪﻩ ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺭﻭﺍﺝ ﮔﺮﻓﺘﻪ ﺑﺮﮔﺸﺘﻪ ﮔﻔﺘﻪ ﺍﻧﺪ‪:‬‬ ‫»ﺩﺭﻣﺬﻫﺐ ﻣﺎ ﻧﻴﺰ ﭼﻨﻴﻨﺴﺖ«‪ .‬ﻣﺎ ﻫﻨﻮﺯ ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻩ ﺍﻳﻢ ﻛﻪ ﺑﺮﺍﻱ ﺧﻮﺭﺍﻙ ﺧﻮﺭﺩﻥ ﺑﺎ ﻗﺎﺷﻖ ﻭ ﭼﻨﮕﺎﻝ ﺣﺪﻳﺜﻲ ﺳﺎﺧﺘﻨﺪ‪:‬‬ ‫»ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺑﺎﻛﻞ ﺑﺎﻟﺸﻮﻙ« )ﭘﻴﻐﻤﺒﺮ ﺑﺎ ﺧﺎﺭ ﻣﻴﺨﻮﺭﺩ(‪ .‬ﮔﻔﺘﻨﺪ‪ :‬ﻣﻘﺼﻮﺩ ﺍﺯ ﺧﺎﺭ ﭼﻨﮕﺎﻝ ﺑﻮﺩﻩ‪.‬‬ ‫ﺩﺭ ﺳﻲ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﻛﻪ ﺁﻏﺎﺯ ﻣﺸﺮﻭﻃﻪ ﻣﻴﺒﻮﺩ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣﻴﻬﻦ ﭘﺮﺳﺘﻲ ﺩﺭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻴﺮﻭ ﻣﻴﺪﺍﺷﺖ ﻭ ﮔﺎﻫﻲ ﻧﻴﺰ‬ ‫ﺍﺯ ﺑﺮﺩﻥ ﺟﻨﺎﺯﻩ ﻭﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ ﻧﻜﻮﻫﺶ ﻣﻴﺮﻓﺖ ﺑﺒﻴﻨﻴﺪ ﻛﺪﺍﻡ ﻳﻜﻲ ﺍﺯ ﻣﻼﻳﺎﻥ ﻧﺠﻒ ﺑﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺑﺮﺍﻱ ﺧﻮﺷﺎﻳﻨﺪ ﻣﺮﺩﻡ ﭼﻨﺎﻥ‬ ‫ﻓﺘﻮﻱ ﺩﺍﺩﻩ‪.‬‬

‫ﺍﺳﺘﺨﻮﺍﻧﻬﺎﻱ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﺎﺭ ﻛﺮﺩﻩ ﺑﻪ ﻛﺮﺑﻼ ﻣﻴﺒﺮﻧﺪ‬ ‫ﺑﻬﺮﺣﺎﻝ ﺍﮔﺮ ﻋﻠﻤﺎ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﺯﺷﺖ ﺭﺍﺿﻲ ﻧﻴﺴﺘﻨﺪ ﭼﺮﺍ ﺟﻠﻮ ﻧﻤﻴﮕﻴﺮﻧﺪ؟!‪ .‬ﻣﮕﺮ ﻫﺮ ﺭﻭﺯ ﺩﺭﻛﺮﺑﻼ ﻭ ﻧﺠﻒ ﻧﻤﻲ ﺑﻴﻨﻨﺪ‬ ‫ﻛﻪ ﭘﻴﺎﭘﻲ ﺍﺗﻮﻣﺒﻴﻠﻬﺎ ﺩﺭ ﻣﻲ ﺁﻳﻨﺪ ﻭ ﺑﺎﺭ ﺍﺳﺘﺨﻮﺍﻥ ﮔﻨﺪﻳﺪﻩ ﻣﻲ ﺁﻭﺭﻧﺪ؟!‪..‬‬ ‫ﻳﻜﻲ ﺍﺯ ﺁﺷﻨﺎﻳﺎﻥ ﻣﻦ ﺩﺭﻧﺠﻒ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻴﮕﻮﻳﺪ‪ :‬ﺩﺭﻛﻮﭼﻪ ﻛﻪ ﺭﺍﻩ ﻣﻴﺮﻓﺘﻴﻢ ﻳﻜﺒﺎﺭ ﻣﻲ ﺩﻳﺪﻳﻢ ﺍﺗﻮﻣﺒﻴﻠﻲ ﺁﻣﺪ ﻭ ﺭﺩ ﺷﺪ‬ ‫ﻭ ﺑﻮﻱ ﮔﻨﺪ ﺑﺴﻴﺎﺭ ﺑﺪﻱ ﻣﺨﻠﻮﻁ ﺑﺎ ﮔﺮﺩ ﻭ ﺧﺎﻙ ﻫﻮﺍ ﺭﺍ ﭘﺮ ﻛﺮﺩ‪ .‬ﺍﺯﺟﻠﻮ ﮔﺎﺭﺍﮊﻫﺎ ﻛﻪ ﻣﻴﮕﺬﺷﺘﻴﻢ ﻧﺎﭼﺎﺭ ﻣﻴﺒﻮﺩﻳﻢ ﺩﻣﺎﻍ ﻭ‬ ‫ﺩﻫﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﮕﻴﺮﻳﻢ‪ .‬ﺩﺭ ﺻﺤﻦ ﻛﻪ ﻣﻲ ﺍﻳﺴﺘﺎﺩﻳﻢ ﻳﻜﺒﺎﺭ ﻣﻴﺪﻳﺪﻳﻢ ﺑﻮﻱ ﻋﻔﻮﻧﺖ ﺩﺭ ﻫﻮﺍ ﭘﻴﭽﻴﺪ‪ .‬ﺑﺮﻣﻴﮕﺸﺘﻴﻢ ﻣﻴﺪﻳﺪﻳﻢ ﻣﺮﺩﻩ‬ ‫ﺗﺎﺯﻩ ﺍﻱ ﺍﺯ ﭼﻨﺪ ﺭﻭﺯ ﺭﺍﻩ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻛﻪ ﻃﻮﺍﻓﻲ ﺩﻫﻨﺪ ﻭ ﺑﺒﺮﻧﺪ ﻭ ﺭﻭﺍﻧﻪ ﺑﻬﺸﺘﺶ ﻛﻨﻨﺪ‪.‬‬ ‫ﻣﻴﮕﻮﻳﺪ‪ :‬ﻳﻜﻲ ﺍﺯ ﻛﺎﺭﻫﺎ ﺩﺭ ﻧﺠﻒ ﺭﻓﺘﻦ ﺑﻪ ﭘﻴﺸﻮﺍﺯ ﺟﻨﺎﺯﻩ ﻫﺎﻱ ﺑﺰﺭﮔﺎﻥ ﻭ ﺗﻮﺍﻧﮕﺮﺍﻧﺴﺖ ﻛﻪ ﻫﺮ ﭼﻨﺪ ﺯﻣﺎﻥ ﻳﻜﻲ ﺭﺍ ﺍﺯ‬ ‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﻳﺎ ﺍﺯ ﺍﻳﺮﺍﻥ ﻳﺎ ﺍﺯ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮ ﻣﻲﺁﻭﺭﻧﺪ‪.‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﻣﻴﮕﻮﻳﺪ‪ :‬ﺩﺭ ﻧﺠﻒ ﻳﻜﻲ ﺍﺯ ﻣﺮﺿﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺷﺎﻳﻊ ﺳﻞ ﺍﺳﺖ ﻭ ﻣﻦ ﻋﻘﻴﺪﻩ ﻣﻨﺪﻡ ﻛﻪ ﺑﺎﻋﺚ ﺷﻴﻮﻉ ﺁﻥ ﻋﻔﻮﻧﺘﻲ ﺍﺳﺖ ﻛﻪ‬ ‫ﻫﻮﺍﻱ ﺁﻧﺠﺎ ﺍﺯ ﺍﻳﻦ ﻣﺮﺩﮔﺎﻥ ﭘﻴﺪﺍ ﻣﻴﻜﻨﺪ‪ .‬ﺩﺭﺩ ﺑﺪﺗﺮ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﻳﻜﻨﻔﺮ ﭘﺰﺷﻚ ﻧﻴﺴﺖ ﻛﻪ ﺑﺎﺭﻱ ﺑﻪ ﻣﻌﺎﻟﺠﻪ‬ ‫ﭘﺮﺩﺍﺯﺩ‪ .‬ﺟﻮﺍﻧﺎﻥ ﺑﺴﻴﺎﺭ ﺩﺭ ﺁﻏﺎﺯ ﺯﻧﺪﮔﺎﻧﻲ ﺑﺎ ﺁﻥ ﻣﺮﺽ ﺯﻳﺮ ﺧﺎﻙ ﻣﻴﺮﻭﻧﺪ‪.‬‬ ‫ﺏ ـ ﺷﻤﺎ ﺑﺰﻳﺎﺭﺕ ﭼﻪ ﻣﻴﮕﻮﻳﻴﺪ؟‪.‬‬ ‫ﺩ ـ ﺧﻮﺍﻫﺸﻤﻨﺪﻡ ﺑﮕﺰﺍﺭﻳﺪ ﺩﻳﮕﺮ ﺑﺴﺨﻦ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯﻡ ﻭ ﺗﺎﺭﻳﺨﭽﻪ ﻣﺬﻫﺐ ﺭﺍ ﺑﭙﺎﻳﺎﻥ ﺭﺳﺎﻧﻢ‪ .‬ﺷﻤﺎ ﻧﻴﺰ ﻫﺮﭼﻪ ﺧﻮﺍﻫﻴﺪ‬ ‫ﭘﺮﺳﻴﺪ ﻳﺎ ﻫﺮ ﺍﻳﺮﺍﺩﻱ ﺧﻮﺍﻫﻴﺪ ﮔﺮﻓﺖ ﺑﻪ ﺁﺧﺮ ﻧﮕﻪ ﺩﺍﺭﻳﺪ‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺑﻲ ﺁﻧﻜﻪ ﺟﺎﻧﺸﻴﻨﻲ ﺑﺮﮔﺰﻳﻨﺪ ﺍﺯ ﺟﻬﺎﻥ ﺭﻓﺖ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﻳﺎﺭﺍﻥ ﺍﻭ ﮔﺮﺩ ﺁﻣﺪﻧﺪ ﻭ ﺑﻪ ﺍﺑﻮﺑﻜﺮ‬ ‫ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ‪ .‬ﺍﺑﻮﺑﻜﺮ ﺩﻭ ﺳﺎﻝ ﻭ ﭼﻨﺪ ﻣﺎﻩ ﺑﻮﺩ ﺗﺎ ﺍﺯ ﺟﻬﺎﻥ ﮔﺬﺷﺖ‪ .‬ﭘﺲ ﺍﺯﻭ ﺑﻪ ﻋﻤﺮ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻭ ﻧﻴﺰ ﺩﻩ ﺳﺎﻝ ﻭ ﭼﻨﺪ ﻣﺎﻩ‬ ‫ﺑﻮﺩ ﻭ ﺑﺪﺭﻭﺩ ﺯﻧﺪﮔﻲ ﮔﻔﺖ‪ .‬ﭘﺲ ﺍﺯﻭ ﻋﺜﻤﺎﻥ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻧﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﻋﺜﻤﺎﻥ؛ ﺍﻭﻝ ﺩﻓﻌﻪ ﺑﻮﺩ ﻛﻪ ﺍﺧﺘﻼﻑ ﭘﻴﺪﺍ ﺷﺪ‪ .‬ﻋﺜﻤﺎﻥ‬ ‫ﺧﻮﻳﺸﺎﻥ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﺍﺯ ﺑﻨﻲ ﺍﻣﻴﻪ ﺑﻮﺩﻧﺪ ﺩﻭﺭ ﺧﻮﺩ ﮔﺮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩ ﻭ ﭘﻮﻝ ﻭ ﻛﺎﺭ ﺑﻪ ﺁﻧﻬﺎ ﻣﻴﺪﺍﺩ‪ .‬ﺍﻳﻦ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺮﺧﻮﺭﺩ ﻭ‬ ‫ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻨﺪ ﻭ ﻋﺜﻤﺎﻥ ﭼﻮﻥ ﮔﻮﺵ ﻧﺪﺍﺩ ﻳﻜﺪﺳﺘﻪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺳﺖ ﺑﻬﻢ ﺩﺍﺩﻩ ﺍﻭ ﺭﺍ ﻛﺸﺘﻨﺪ‪ .‬ﭘﺲ ﺍﺯﻭ ﺑﻪ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‬ ‫ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ‪ .‬ﻣﻌﺎﻭﻳﻪ ﻛﻪ ﻭﺍﻟﻲ ﺷﺎﻡ ﺑﻮﺩ ﻛﺸﺘﻪ ﺷﺪﻥ ﻋﺜﻤﺎﻥ ﺭﺍ ﺑﻬﺎﻧﻪ ﺳﺎﺧﺘﻪ ﻧﺎﻓﺮﻣﺎﻧﻲ ﻧﻤﻮﺩ ﻭ ﻛﺎﺭ ﺑﻪ ﺟﻨﮓ ﻛﺸﻴﺪ‪ .‬ﻭﻟﻲ‬ ‫ﻧﺘﻴﺠﻪ ﺍﻱ ﺑﺪﺳﺖ ﻧﻴﺎﻣﺪ ﻭ ﺍﻣﺎﻡ ﻋﻠﻲ ﺍﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﺑﺎ ﺩﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﻠﺠﻢ ﺩﺭﻛﻮﻓﻪ ﻛﺸﺘﻪ ﺷﺪ‪ .‬ﭘﺲ ﺍﺯﻭ ﺑﻪ ﭘﺴﺮﺵ‬ ‫ﺣﺴﻦ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺑﺎ ﻣﻌﺎﻭﻳﻪ ﺻﻠﺢ ﻛﺮﺩ ﻭ ﺧﻼﻓﺖ ﺭﺍ ﺑﻪ ﺍﻭ ﺳﭙﺮﺩ‪.‬‬ ‫ﻣﻌﺎﻭﻳﻪ ﺑﻪ ﺍﺳﻼﻡ ﺍﻳﻤﺎﻥ ﺍﺳﺘﻮﺍﺭﻱ ﻧﺪﺍﺷﺖ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﺧﻼﻓﺖ ﺭﺍ ﺑﺸﻜﻞ ﺳﻠﻄﻨﺖ ﺍﻧﺪﺍﺧﺖ ﻛﻪ ﭘﺲ ﺍﺯﻭ ﭘﺴﺮﺵ ﻳﺰﻳﺪ ﺧﻠﻴﻔﻪ‬ ‫ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻴﻢ ﭘﺎﺩﺷﺎﻩ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺁﻥ ﺭﻓﺘﺎﺭ ﻣﻌﺎﻭﻳﻪ ﻛﻪ ﺧﻼﻓﺖ ﺭﺍ ﺑﺎ ﺯﻭﺭ ﻭ ﻧﻴﺮﻧﮓ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﺸﻜﻞ ﺳﻠﻄﻨﺖ ﺍﻧﺪﺍﺧﺘﻪ ﺑﻮﺩ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﮔﺮﺍﻥ ﻣﻲ ﺍﻓﺘﺎﺩ ﻭ ﺍﻭ ﺭﺍ ﺩﺷﻤﻦ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻭﻟﻲ ﺗﺎ ﺯﻧﺪﻩ ﺑﻮﺩ ﺁﻭﺍﺯﻱ ﻧﻤﻲ ﻳﺎﺭﺳﺘﻨﺪ‪ ١‬ﺑﻠﻨﺪ ﻛﺮﺩ‪ .‬ﻟﻴﻜﻦ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺍﻭ ﻣﺮﺩﻡ‬ ‫ﻛﻮﻓﻪ ﺑﻪ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﻧﺎﻣﻪ ﻧﻮﺷﺘﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﻛﻮﻓﻪ ﺧﻮﺍﻧﺪﻧﺪ ﻛﻪ ﺑﺨﻼﻓﺖ ﺑﺮﺩﺍﺭﻧﺪ ﻭ ﺣﺴﻴﻦ ﭼﻮﻥ ﺁﻣﺪ ﺑﻴﻮﻓﺎﻳﻲ ﻛﺮﺩﻧﺪ‬ ‫ﻭﺍﻭ ﺭﺍ ﺑﻪ ﻛﺸﺘﻦ ﺩﺍﺩﻧﺪ ﻛﻪ ﺩﺍﺳﺘﺎﻧﺶ ﺭﺍ ﻫﻤﻪ ﻣﻴﺪﺍﻧﻨﺪ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﻣﻌﺎﻭﻳﻪ ﻛﻪ ﭘﺴﺮﺵ ﻳﺰﻳﺪ ﺟﺎﻧﺸﻴﻦ ﺑﻮﺩ ﺳﻪ ﺳﺎﻝ ﻧﮕﺬﺷﺖ ﻛﻪ ﺍﻭ ﻧﻴﺰ ﻣْﺮﺩ‪ .‬ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺍﻭ ﺍﺧﺘﻼﻝ ﺩﺭﻛﺎﺭ ﺑﻨﻲ‬ ‫ﺍﻣﻴﻪ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﺩﺭﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺑﻮﺩ ﻛﻪ ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺑﻪ ﺁﺭﺯﻭﻱ ﺧﻼﻓﺖ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﺑﻪ ﻛﻮﺷﺸﻬﺎﻳﻲ ﺑﺮﺧﺎﺳﺘﻨﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺩﻭ‬ ‫ﺧﺎﻧﻮﺍﺩﻩ ﺑﺰﺭﮔﻲ ﻳﻜﻲ ﻋﻠﻮﻳﺎﻥ )ﭘﺴﺮﺍﻥ ﻋﻠﻲ( ﻭ ﺩﻳﮕﺮﻱ ﻋﺒﺎﺳﻴﺎﻥ )ﭘﺴﺮﺍﻥ ﻋﺒﺎﺱ ﻋﻤﻮﻱ ﭘﻴﻐﻤﺒﺮ( ﺧﻼﻓﺖ ﺭﺍ ﺣﻖ ﺧﻮﺩ‬ ‫ﺩﺍﻧﺴﺘﻪ ﻃﺎﻟﺐ ﺁﻥ ﺷﺪﻧﺪ‪.‬‬ ‫ﭼﻮﻥ ﻋﻠﻮﻳﺎﻥ ﭘﻴﺮﻭﺍﻥ ﺑﺴﻴﺎﺭ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻛﻪ ﺧﻮﺍﻫﺎﻥ ﺍﻳﺸﺎﻥ ﻣﻴﺒﻮﺩﻧﺪ ﺁﻧﺎﻥ »ﺷﻴﻌﻪ« ﻧﺎﻣﻴﺪﻩ ﻣﻴﺸﺪﻧﺪ‪» .‬ﺷﻴﻌﻪ« ﺑﻤﻌﻨﻲ ﭘﻴﺮﻭﺍﻥ‬ ‫ﺍﺳﺖ‪ .‬ﺗﺎﺭﻳﺨﭽﻪ »ﺷﻴﻌﻪ« ﺍﺯ ﻫﻤﻴﻦ ﻫﻨﮕﺎﻡ )ﺍﺯ ﺯﻣﺎﻥ ﺑﻨﻲ ﺍﻣﻴﻪ( ﺁﻏﺎﺯ ﻣﻴﺸﻮﺩ‪.‬‬ ‫ﺍﻳﻦ ﺷﻴﻌﻴﺎﻥ ﻣﻴﮕﻔﺘﻨﺪ ﻋﻠﻮﻳﺎﻥ ﺑﺨﻼﻓﺖ ﺳﺰﺍﻭﺍﺭﺗﺮ ﺍﺯ ﺑﻨﻲ ﺍﻣﻴﻪ ﻭ ﺑﻨﻲ ﻋﺒﺎﺱ ﻣﻴﺒﺎﺷﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺳﺨﻨﺸﺎﻥ ﺭﺍﺳﺖ ﻣﻴﺒﻮﺩﻩ ﺟﺎﻱ‬ ‫ﺍﻳﺮﺍﺩﻱ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺍﺑﺘﺪﺍ ﻧﻴﺰ ﺑﻴﺸﺘﺮﺷﺎﻥ ﻣﺮﺩﺍﻥ ﺑﺎ ﺷﺮﺍﻓﺖ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﻋﻘﻴﺪﻩ ﺧﻮﺩ ﺳﺮ ﻭ ﺟﺎﻥ ﻣﻴﺒﺎﺧﺘﻨﺪ ﻭﻟﻲ ﻛﻢ ﻛﻢ ﺁﻥ‬

‫‪ -١‬ﻳﺎﺭﺳﺘﻦ = ﺟﺮﺃﺕ ﻛﺮﺩﻥ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﻣﺮﺩﺍﻥ ﺑﺎ ﺷﺮﺍﻓﺖ ﺭﻓﺘﻨﺪ ﻭ ﻳﻜﺪﺳﺘﻪ ﻣﺎﺟﺮﺍﺟﻮﻳﺎﻧﻲ ﺑﺠﺎﻱ ﺍﻳﺸﺎﻥ ﺁﻣﺪﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﻭ ﺑﻴﻮﻓﺎﻳﻲ ﺷﻴﻌﻴﺎﻥ ﺑﺎ ﻭﻱ‬ ‫ﺑﻬﺘﺮﻳﻦ ﮔﻮﺍﻩ ﺍﻳﻦ ﺳﺨﻨﺴﺖ‪.‬‬ ‫ﻳﻚ ﭼﻴﺰ ﺷﮕﻔﺘﺮ ﺁﻧﻜﻪ ﻛﺴﺎﻧﻲ ﺍﺯ ﻣﻴﺎﻥ ﺍﻳﻦ ﺷﻴﻌﻴﺎﻥ ﺑﻪ ﺗﻨﺪﺭﻭﻱ ﺑﺮﺧﺎﺳﺘﻪ ﭼﻨﻴﻦ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﻋﻠﻲ ﺍﺯ ﺍﻭﻝ ﺑﺨﻼﻓﺖ‬ ‫ﺳﺰﺍﻭﺍﺭﺗﺮﺑﻮﺩ‪ .‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﻛﻪ ﭘﻴﺶ ﺍﻓﺘﺎﺩﻧﺪ ﺑﻪ ﺍﻭ ﻇﻠﻢ ﻛﺮﺩﻧﺪ« ﻫﻤﻴﻦ ﺭﺍ ﻋﻨﻮﺍﻥ ﮔﺮﻓﺘﻪ ﺑﻪ ﺁﻥ ﺳﻪ ﺗﻦ ﺑﺪ ﻣﻴﮕﻔﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻨﺎﻥ ﺗﻨﺪﺭﻭﺍﻥ ﺷﻴﻌﻪ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺍﺳﺘﺎﻧﻲ ﻛﻪ ﺭﺥ ﺩﺍﺩ ﺑﻨﺎﻡ »ﺭﺍﻓﻀﻲ« ﺷﻨﺎﺧﺘﻪ ﺷﺪﻧﺪ‪ .‬ﻣﻮﺿﻮﻉ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ‬ ‫ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ )ﻧﻮﻩ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ( ﻛﻪ ﺧﻮﺩ ﻣﺮﺩ ﺩﻟﻴﺮ ﻭ ﭘﺎﺭﺳﺎﻳﻲ ﻣﻴﺒﻮﺩ ﺩﺭ ﺯﻣﺎﻥ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪﺍﻟﻤﻠﻚ ﺑﺮﺍﻱ ﺍﻧﺠﺎﻡ ﻛﺎﺭﻱ‬ ‫ﺑﻪ ﻛﻮﻓﻪ ﺁﻣﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻣﻴﺨﻮﺍﺳﺖ ﺑﺎﺯﮔﺮﺩﺩ ﻣﺮﺩﻡ ﻛﻮﻓﻪ ﻧﮕﺰﺍﺭﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﻧﮕﻪ ﺩﺍﺷﺘﻪ ﭘﺎﻧﺰﺩﻩ ﻫﺰﺍﺭ ﻧﻔﺮ ﺑﻪ ﺍﻭ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ ﻛﻪ‬ ‫ﺧﺮﻭﺝ ﻛﻨﺪ ﻭ ﺧﻼﻓﺖ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ .‬ﺯﻳﺪ ﺗﻬﻴﻪ ﻣﻘﺪﻣﺎﺕ ﻛﺮﺩ ﻭ ﭼﻮﻥ ﻫﻨﮕﺎﻣﺶ ﺭﺳﻴﺪ ﻛﻪ ﺧﺮﻭﺝ ﻛﻨﺪ ﮔﺮﻭﻩ ﺍﻧﺒﻮﻫﻲ ﺍﺯ‬ ‫ﻫﻤﺎﻥ ﺷﻴﻌﻴﺎﻥ ﺑﻨﺰﺩ ﺍﻭ ﺁﻣﺪﻧﺪ ﻭ ﭼﻨﻴﻦ ﭘﺮﺳﻴﺪﻧﺪ‪» :‬ﺷﻤﺎ ﺩﺭﺑﺎﺭﻩ ﺍﺑﻮﺑﻜﺮ ﻭﻋﻤﺮ ﭼﻪ ﻣﻴﮕﻮﻳﻴﺪ؟«‪ .‬ﺯﻳﺪ ﭘﺎﺳﺦ ﺩﺍﺩ‪» :‬ﻣﻦ ﺍﺯ ﺁﻧﺎﻥ ﺟﺰ‬ ‫ﻧﻴﻚ ﻧﻤﻲ ﮔﻮﻳﻢ‪ .‬ﻣﺎ ﺧﺎﻧﺪﺍﻥ ﻋﻠﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺭﺍﺿﻲ ﻫﺴﺘﻴﻢ«‪ .‬ﺷﻴﻌﻴﺎﻥ ﻫﻤﻴﻦ ﺳﺨﻦ ﺍﻭ ﺭﺍ ﺑﻬﺎﻧﻪ ﮔﺮﻓﺘﻨﺪ ﻭ ﺍﺯ ﭘﻴﺮﺍﻣﻮﻥ ﺍﻭ‬ ‫ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ‪ .‬ﺯﻳﺪ ﮔﻔﺖ‪» :‬ﻣﺮﺍ ﺩﺭﻫﻨﮕﺎﻣﻴﻜﻪ ﻧﻴﺎﺯ ﺳﺨﺖ ﺑﻪ ﻛﻤﻚ ﻣﻴﺪﺍﺷﺘﻢ ﺭﻫﺎ ﻛﺮﺩﻳﺪ«‪ .‬ﺍﺯﻫﻤﺎﻥ ﻫﻨﮕﺎﻡ ﺁﻧﺎﻧﺮﺍ »ﺭﺍﻓﻀﻪ«‬ ‫)ﻳﺎ ﺭﻫﺎ ﻛﻨﻨﺪﮔﺎﻥ( ﻧﺎﻣﻴﺪﻧﺪ‪ .‬ﺑﺸﻮﻣﻲ ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﻛﻪ ﺯﻳﺪ ﭼﻮﻥ ﺧﺮﻭﺝ ﻛﺮﺩ ﻛﺸﺘﻪ ﺷﺪ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ‪ .‬ﺍﻳﻦ ﮔﻮﺍﻩ‬ ‫ﺩﻳﮕﺮﻱ ﺑﻪ ﺑﺪﻱ ﻭ ﻣﺎﺟﺮﺍﺟﻮﻳﻲ ﺁﻥ ﮔﺮﻭﻫﺴﺖ‪.‬‬ ‫ﺑﺎﺭﻱ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﺯ ﻳﻜﺴﻮ ﻋﺒﺎﺳﻴﺎﻥ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﻋﻠﻮﻳﺎﻥ ﺑﺮﺍﻱ ﺧﻼﻓﺖ ﻣﻴﻜﻮﺷﻴﺪﻧﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﺑﻮﺩ ﻋﺒﺎﺳﻴﺎﻥ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﺧﻮﺩ ﺍﺗﻔﺎﻕ ﺩﺍﺷﺘﻨﺪ ﻭ ﻳﻜﻲ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺩ )ﺍﺑﺮﺍﻫﻴﻢ ﺍﻣﺎﻡ( ﺑﺮﮔﺰﻳﺪﻩ ﻫﻤﻪ ﺷﺎﻥ ﺑﺨﻼﻓﺖ ﺍﻭ ﻣﻴﻜﻮﺷﻴﺪﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺑﺰﻣﻴﻨﻪ ﭼﻴﻨﻲ‬ ‫ﺑﺮﺧﺎﺳﺘﻪ ﺗﻬﻴﻪ ﻣﻘﺪﻣﺎﺕ ﻣﻴﻜﺮﺩﻧﺪ‪ .‬ﭼﻮﻥ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﺯ ﺑﻨﻲ ﺍﻣﻴﻪ ﻧﺎﺧﺸﻨﻮﺩﻧﺪ ﺍﺑﻮﻣﺴﻠﻢ ﺭﺍ ﺑﻪ ﺍﻳﺮﺍﻥ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻛﻪ ﺩﺭ‬ ‫ﺍﻳﻨﺠﺎ ﺯﻣﻴﻨﻪ ﺁﻣﺎﺩﻩ ﮔﺮﺩﺍﻧﺪ‪ .‬ﻟﻴﻜﻦ ﻋﻠﻮﻳﺎﻥ ﺑﺨﻮﺩ ﻣﻐﺮﻭﺭ ﺑﻮﺩﻩ ﺑﻪ ﺗﻬﻴﻪ ﺯﻣﻴﻨﻪ ﺣﺎﺟﺖ ﻧﻤﻲ ﺩﻳﺪﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺑﺎ ﻫﻢ ﺍﺗﻔﺎﻕ ﻧﺪﺍﺷﺘﻨﺪ‬ ‫ﻭ ﻳﻜﻲ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺩ ﺑﺮﻧﻤﻴﮕﺰﻳﺪﻧﺪ‪ .‬ﺩﺭﻧﺘﻴﺠﻪ ﺍﻳﻨﻬﺎ ﺑﻮﺩ ﻛﻪ ﺑﻨﻲ ﻋﺒﺎﺱ ﻛﺎﺭ ﺭﺍ ﺍﺯ ﭘﻴﺶ ﺑﺮﺩﻧﺪ‪ .‬ﻭﻟﻲ ﻋﻠﻮﻳﺎﻥ ﺟﺰ ﺻﺪﻣﻪ‬ ‫ﻧﺘﻴﺠﻪ ﺍﻱ ﻧﻴﺎﻓﺘﻨﺪ ﻭ ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﺎﻥ ـ ﺍﺯ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻣﺤﻤﺪ ﻧﻔﺲ ﺯﻛﻴﻪ‪ ،‬ﺑﺮﺍﺩﺭﺵ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺣﺴﻴﻦ ﺻﺎﺣﺐ ﹶﻓ ﹼ‬ ‫ﺦ‪،١‬‬ ‫ﻳﺤﻴﻲ ﺑﻦ ﺯﻳﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ـ ﭼﻪ ﺩﺭ ﺯﻣﺎﻥ ﺑﻨﻲ ﺍﻣﻴﻪ ﻭ ﭼﻪ ﺩﺭ ﺯﻣﺎﻥ ﺑﻨﻲ ﻋﺒﺎﺱ ﻗﻴﺎﻡ ﻛﺮﺩﻧﺪ ﻭ ﻛﺎﺭﻱ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﻭ ﻛﺸﺘﻪ ﺷﺪﻧﺪ‬ ‫ﻛﻪ ﺳﺮﮔﺬﺷﺖ ﺁﻧﻬﺎ ﺭﺍ ﺍﺑﻮﺍﻟﻔﺮﺝ ﺍﺻﻔﻬﺎﻧﻲ ﻛﺘﺎﺑﻲ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ »ﻣﻘﺎﺗﻞ ﺍﻟﻄﺎﻟﺒﻴﻦ« ﻧﺎﻡ ﻧﻬﺎﺩﻩ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﻳﻜﻲ ﺍﺯ ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﺁﺭﺯﻭﻱ ﺧﻼﻓﺖ ﺑﻮﺩ ﻭ ﺩﻋﻮﻱ ﺁﻧﺮﺍ ﺩﺍﺷﺖ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺼﺎﺩﻕ ﺍﺳﺖ‬ ‫ﻛﻪ ﺷﻴﻌﻴﺎﻥ ﺍﻭ ﺭﺍ ﺍﻣﺎﻡ ﺷﺸﻢ ﻣﻴﺸﻨﺎﺳﻨﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺎﻡ ﻛﻪ ﭘﻴﺮﻭﺍﻧﺶ ﻫﻤﺎﻥ ﺗﻨﺪﺭﻭﺍﻥ ﺷﻴﻌﻪ ﻳﺎ ﺭﺍﻓﻀﻴﺎﻥ ﻣﻴﺒﻮﺩﻧﺪ ﻳﻚ ﺳﺨﻦ ﺗﺎﺯﻩ‬ ‫ﺑﻤﻴﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩ ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﻣﻴﮕﻔﺖ‪ :‬ﺧﻠﻴﻔﻪ ﺁﻧﺴﺖ ﻛﻪ ﺧﺪﺍ ﺑﺮﮔﺰﻳﻨﺪ ﻭ ﻫﺮﻛﺴﻲ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ ﺧﻠﻴﻔﻪ‬ ‫ﺍﺳﺖ‪ .‬ﭼﻪ ﻗﺎﺩﺭ ﺑﺎﺷﺪ ﻭ ﺭﺷﺘﻪ ﺣﻜﻮﻣﺖ ﺭﺍ ﺑﺪﺳﺖ ﮔﻴﺮﺩ ﻭ ﭼﻪ ﻗﺎﺩﺭ ﻧﺒﺎﺷﺪ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﺑﻨﺸﻴﻨﺪ‪ .‬ﻣﻴﮕﻔﺖ‪ :‬ﻛﺴﻲ ﺭﺍ ﻛﻪ ﺧﺪﺍ‬ ‫ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳﺖ ﻣﺮﺩﻡ ﺑﺎﻳﺪ ﺑﻪ ﺍﻭ ﺍﻃﺎﻋﺖ ﻛﻨﻨﺪ ﻭ ﺍﮔﺮ ﻧﻜﺮﺩﻧﺪ ﭘﻴﺶ ﺧﺪﺍ ﮔﻨﺎﻫﻜﺎﺭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻴﮕﻔﺖ ﻭ ﭼﻨﻴﻦ ﻧﺘﻴﺠﻪ ﻣﻴﮕﺮﻓﺖ ﻛﻪ ﻣﺮﺍ ﺧﺪﺍ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﺷﻤﺎ ﺑﺎﻳﺪ ﺑﻤﻦ ﺍﻃﺎﻋﺖ ﻛﻨﻴﺪ ﻭ ﺧﻤﺲ ﻭ ﻣﺎﻝ ﺍﻣﺎﻡ‬ ‫ﭘﺮﺩﺍﺯﻳﺪ‪.‬‬

‫ﺦ = ﺩﺍﻡ ‪ ،‬ﺗﻠﻪ ‪ ،‬ﻳﺎ ﻛﺴﻴﻜﻪ ﺩﺭ ﺧﻮﺍﺏ ﺧﹸﺮﺧﹸﺮ ﻛﻨﺪ‬ ‫‪ -١‬ﹶﻓ ﹼ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺑﺪﻳﻨﺴﺎﻥ ﺩﺭ ﺧﺎﻧﻪ ﻧﺸﺴﺘﻪ ﺑﻲ ﺩﺭﺩﺳﺮ ﺩﻋﻮﻱ ﺧﻼﻓﺖ ﻣﻴﻜﺮﺩ ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﺩﻋﻮﻱ ﺍﻭ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﮔﺮﺩﻥ ﻣﻴﮕﺰﺍﺭﺩﻧﺪ ﻭ‬ ‫ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺭﻳﺸﻪ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﺍﺳﺘﻮﺍﺭ ﮔﺮﺩﺍﻧﻨﺪ ﭼﻨﻴﻦ ﻣﻴﮕﻔﺘﻨﺪ‪ :‬ﺍﻭﻝ ﺧﻠﻴﻔﻪ ﻛﻪ ﺧﺪﺍ ﺑﺮﮔﺰﻳﺪ ﺍﻣﻴﺮﺍﻟﻤﻮﻣﻨﻴﻦ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‬ ‫ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯﻭ ﭘﺴﺮﺵ ﺣﺴﻦ‪ ،‬ﭘﺲ ﺍﺯﻭ ﺑﺮﺍﺩﺭﺵ ﺣﺴﻴﻦ‪ ،‬ﭘﺲ ﺍﺯﻭ ﭘﺴﺮﺵ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﭘﺲ ﺍﺯﻭ ﭘﺴﺮﺵ ﻣﺤﻤﺪﺍﻟﺒﺎﻗﺮ‪،‬‬ ‫ﭘﺲ ﺍﺯﻭ ﺟﻌﻔﺮﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺼﺎﺩﻕ‪.‬‬ ‫ﺁﻥ ﺳﺨﻨﺎﻧﻴﻜﻪ ﺩﺭﺑﺎﺭﺓ ﺧﻠﻴﻔﻪ ﺑﺮﮔﺰﻳﺪﻥ ﭘﻴﻐﻤﺒﺮ‪ ،‬ﻭ ﻣﺮﺗﺪ ﺷﺪﻥ ﻳﺎﺭﺍﻥ ﺍﻭ‪ ،‬ﻭ ﺍﺫﻳﺖ ﺭﺳﺎﻧﻴﺪﻥ ﻋﻤﺮ ﺑﻔﺎﻃﻤﻪ‪ ،‬ﻭ ﺩﻳﮕﺮ‬ ‫ﺩﺍﺳﺘﺎﻧﻬﺎﻳﻲ ﻛﻪ ﺩﺭﻛﺘﺎﺑﻬﺎﻱ ﺷﻴﻌﻴﺎﻧﺴﺖ ﻭ ﺷﻤﺎ ﻧﻴﺰ ﻣﻘﺪﺍﺭﻱ ﺫﻛﺮ ﻛﺮﺩﻳﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺰﻣﺎﻥ ﭘﻴﺪﺍ ﺷﺪﻩ‪ .‬ﺁﺭﻱ ﺩﺭﺍﻳﻨﺰﻣﺎﻥ ﭘﻴﺪﺍﺷﺪﻩ ﻭ‬ ‫ﭘﻴﺶ ﺍﺯﺁﻥ ﻧﺒﻮﺩﻩ‪.‬‬ ‫ﺷﮕﻔﺘﺮ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺍﻣﺎﻡ ﻛﻪ ﺩﻋﻮﻱ ﺧﻼﻓﺖ ﻣﻴﻜﺮﺩ ﺑﻪ ﻳﺎﺭﺍﻥ ﺧﻮﺩ ﻣﻲ ﺳﭙﺮﺩ ﻛﻪ »ﺗﻘﻴﻪ« ﻛﻨﻨﺪ ﻭ ﺁﻧﺮﺍ ﭘﻨﻬﺎﻥ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺁﻧﺎﻥ ﻧﻴﺰ ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﺭﺍ ﺑﻜﺎﺭ ﻣﻴﺒﺴﺘﻨﺪ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺷﻤﺎ ﺑﺒﻴﻨﻴﺪ ﻛﻪ ﺩﺭﺍﻳﻦ ﻛﺎﺭ ﺟﺎﻱ ﭼﻪ ﺍﻳﺮﺍﺩﻫﺎﻱ ﺑﺰﺭﮔﻲ ﺑﻮﺩﻩ‪ .‬ﺍﻭﻝ ﻣﻮﺿﻮﻉ ﺍﻳﻨﻜﻪ ﺧﻠﻴﻔﻪ ﺭﺍ ﺑﺎﻳﺪ ﺧﺪﺍ ﺑﺮﮔﺰﻳﻨﺪ‬ ‫ﺭﺍﺳﺖ ﻧﺒﻮﺩﻩ‪ .‬ﻣﻦ ﺑﻪ ﺷﻤﺎ ﺩﻟﻴﻠﻬﺎ ﻳﺎﺩ ﻛﺮﺩﻡ ﻛﻪ ﺍﻳﻦ ﺩﻋﻮﻱ ﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻧﺎﻣﻪ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﺭﺍ ﻛﻪ ﺑﻤﻌﺎﻭﻳﻪ‬ ‫ﻧﻮﺷﺘﻪ ﺑﺮﺍﻱ ﺷﻤﺎ ﺧﻮﺍﻧﺪﻡ‪ .‬ﺩﻟﻴﻞ ﺭﻭﺷﻨﺘﺮ ﺍﺯ ﺁﻥ ﭼﻪ ﺑﺎﺷﺪ؟!‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﻣﺎ ﻣﻲ ﺑﻴﻨﻴﻢ ﺧﻮﺩ ﻋﻠﻮﻳﺎﻥ ﺍﺯ ﭼﻨﻴﻦ ﺳﺨﻨﻲ ﺁﮔﺎﻩ ﻧﺒﻮﺩﻩ ﺍﻧﺪ ﻭﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﻃﻠﺐ‬ ‫ﻼ ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﻔﻴﻪ ﭘﺴﺮ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ‪ ،‬ﭘﺲ ﺍﺯ ﻣﺮﮒ ﻳﺰﻳﺪ ﺑﺎ ﺑﻮﺩﻥ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ )ﺯﻳﻦ‬ ‫ﺧﻼﻓﺖ ﻣﻴﻜﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻣﺜ ﹰ‬ ‫ﺍﻟﻌﺎﺑﺪﻳﻦ( ﺩﺭﻣﺪﻳﻨﻪ ﺑﺨﻼﻓﺖ ﺑﺮﺧﺎﺳﺖ ﻭ ﻋﻠﻮﻳﻬﺎ ﻧﻴﺰ ﺍﻭ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﻛﺴﻲ ﺍﻳﺮﺍﺩ ﻧﮕﺮﻓﺖ ﻛﻪ ﺧﻠﻴﻔﻪ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ‬ ‫ﺍﺳﺖ‪ .‬ﺧﻮﺩ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻧﻴﺰ ﺍﻳﺮﺍﺩ ﻧﮕﺮﻓﺖ‪ .‬ﺑﻠﻜﻪ ﻣﻮﺿﻮﻉ ﺍﻳﻨﺴﺖ ﻛﻪ ﻣﺨﺘﺎﺭ ﻛﻪ ﺩﺭﻛﻮﻓﻪ ﺧﺮﻭﺝ ﻛﺮﺩﻩ ﺍﻗﺘﺪﺍﺭﻱ ﭘﻴﺪﺍ‬ ‫ﻛﺮﺩﻩ ﺑﻮﺩ ﺍﻭﻝ ﺧﻼﻓﺖ ﺭﺍ ﺑﻪ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺗﻜﻠﻴﻒ ﻛﺮﺩ ﻭ ﺍﻭ ﻧﭙﺬﻳﺮﻓﺖ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﻣﺨﺘﺎﺭ ﺁﻧﺮﺍ ﺑﻪ ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﻔﻴﻪ ﺗﻜﻠﻴﻒ‬ ‫ﻛﺮﺩ ﻭ ﺍﻭ ﭘﺬﻳﺮﻓﺖ ﻭ ﺑﺨﻼﻓﺖ ﺑﺮﺧﺎﺳﺖ‪.‬‬ ‫ﻫﻤﭽﻨﺎﻥ ﺯﻳﺪﺑﻦ ﻋﻠﻲ )ﭘﺴﺮ ﻫﻤﺎﻥ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ( ﺑﺎ ﺑﻮﺩﻥ ﺑﺮﺍﺩﺭﺯﺍﺩﻩ ﺍﺵ ﻛﻪ ﻫﻤﺎﻥ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﺎﺷﺪ ﺑﺨﻼﻓﺖ‬ ‫ﺑﺮﺧﺎﺳﺖ ﻭ ﻛﺴﻲ ﺑﻪ ﺍﻭ ﻧﮕﻔﺖ‪» :‬ﺧﻠﻴﻔﻪ ﺑﺎﻳﺪ ﺍﺯ ﺳﻮﻱ ﺧﺪﺍ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﺮﺍﺩﺭ ﺯﺍﺩﻩ ﺗﻮ ﺧﻠﻴﻔﻪ‬ ‫ﺍﺳﺖ«‪.‬‬ ‫ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﻫﻤﺎﻥ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺑﺰﺭﮔﺎﻥ ﻋﻠﻮﻳﺎﻥ ﺩﺭ ﻣﺪﻳﻨﻪ ﻣﺠﻠﺲ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﻣﺤﻤﺪ ﻧﻔﺲ ﺯﻛﻴﻪ )ﻧﻮﻩ ﭘﺴﺮﺍﻣﺎﻡ‬ ‫ﺣﺴﻦ( ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺁﻧﻬﻤﻪ ﺟﻤﺎﻋﺖ ﻛﺴﻲ ﺍﻳﺮﺍﺩ ﻧﮕﺮﻓﺖ ﻛﻪ ﺧﻠﻴﻔﻪ ﺑﺎﻳﺪ ﺑﺮﮔﺰﻳﺪﻩ ﺧﺪﺍ ﺑﺎﺷﺪ ﻭ ﺁﻥ ﺑﺮﮔﺰﻳﺪﻩ‬ ‫ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﺳﺖ‪ .‬ﺑﻠﻜﻪ ﭼﻨﺎﻧﻜﻪ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻋﻘﺐ ﺁﻥ ﺍﻣﺎﻡ ﻛﻪ ﺑﻴﺎﻳﺪ ﺍﻭ ﻧﻴﺰ ﺑﻴﻌﺖ ﻛﻨﺪ‪ .‬ﺑﺎﺯ ﻧﻮﺷﺘﻪ‬ ‫ﺍﻧﺪ ﻛﻪ ﻋﺒﺪﺍﷲ ﭘﺪﺭ ﻣﺤﻤﺪ ﺭﺿﺎﻳﺖ ﻧﻤﻴﺪﺍﺩ ﻭ ﻣﻴﮕﻔﺖ‪» :‬ﻣﻲ ﺁﻳﺪ ﻭ ﺍﻳﻦ ﺍﺗﻔﺎﻕ ﺭﺍ ﺑﻬﻢ ﻣﻴﺰﻧﺪ«‪ .‬ﺑﺎﺯ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﻛﻪ ﺍﻭ ﺁﻣﺪ ﻭﻟﻲ‬ ‫ﺑﻴﻌﺖ ﻧﻜﺮﺩ ﻭﮔﻔﺖ‪» :‬ﺍﻳﻦ ﻛﺎﺭ ﭘﻴﺶ ﻧﻤﻴﺮﻭﺩ« ﻭﻟﻲ ﺩﻳﮕﺮﺍﻥ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ‪ .‬ﺩﺭﻛﺘﺎﺏ ﻫﺎﻱ ﺷﻴﻌﻴﺎﻥ ﺩﺭﺍﻳﻨﺠﺎ ﻓﺮﺻﺖ ﻳﺎﻓﺘﻪ‬ ‫ﻣﻌﺠﺰﻩ ﺍﻱ ﻧﻴﺰ ﻧﻘﻞ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺁﻥ ﺍﻣﺎﻡ‪ ،‬ﺍﺑﻮﺟﻌﻔﺮ ﻣﻨﺼﻮﺭ ﺭﺍ ﻛﻪ ﺩﺭﺁﻥ ﻣﺠﻠﺲ ﺑﻮﺩ ﻭ ﻗﺒﺎﻱ ﺯﺭﺩﻱ ﺑﺘﻦ ﻣﻴﺪﺍﺷﺖ‬ ‫ﻧﺸﺎﻥ ﺩﺍﺩ ﻭ ﻓﺮﻣﻮﺩ‪» :‬ﺧﻼﻓﺖ ﻣﺎﻝ ﺍﻳﻦ ﺯﺭﺩ ﭘﻮﺵ ﺍﺳﺖ«‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﻃﺎﻟﺒﺎﻥ ﺧﻼﻓﺖ ﺍﺯﻋﻠﻮﻳﺎﻥ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﭼﻮﻥ ﺗﻨﺪﺭﻭﺍﻥ ﺷﻴﻌﻪ )ﻳﺎ‬ ‫ﺭﺍﻓﻀﻴﺎﻥ( ﺑﻨﺰﺩ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺁﻣﺪﻧﺪ ﻭ ﺍﺯﻭ ﺩﺭﺑﺎﺭﻩ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﭘﺮﺳﻴﺪﻧﺪ‪ ،‬ﺯﻳﺪ ﺑﺎ ﻫﻤﻪ ﺍﺣﺘﻴﺎﺝ ﺷﺪﻳﺪ ﻛﻪ ﺑﻬﻤﺮﺍﻫﻲ ﻭ‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﻳﺎﻭﺭﻱ ﺁﻧﺎﻥ ﺩﺍﺷﺖ ﺑﺪﻟﺨﻮﺍﻩ ﺁﻧﺎﻥ ﺭﻓﺘﺎﺭ ﻧﻜﺮﺩ ﻭ ﺍﺯﺍﺑﻮﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﺎﻳﺖ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﮔﻔﺖ‪» :‬ﻣﺎ ﺧﺎﻧﺪﺍﻥ ﻋﻠﻲ ﺍﺯ ﺍﻳﺸﺎﻥ‬ ‫ﺭﺍﺿﻲ ﻫﺴﺘﻴﻢ«‪ .‬ﺍﻳﻦ ﺧﻮﺩ ﺩﻟﻴﻞ ﺟﻮﺍﻧﻤﺮﺩﻱ ﻭ ﺑﺰﺭﮔﻮﺍﺭﻱ ﺯﻳﺪ ﺍﺳﺖ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﺍﻳﻦ ﻣﻴﺮﺳﺎﻧﺪ ﻛﻪ ﻣﻮﺿﻮﻉ ﺧﻠﻴﻔﻪ ﺍﻭﻝ‬ ‫ﺑﻮﺩﻥ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻭ ﻏﺼﺐ ﺧﻼﻓﺖ ﻛﺮﺩﻥ ﻋﻤﺮ ﻭ ﺍﺑﻮﺑﻜﺮ ﺩﺭﺯﻣﺎﻧﻬﺎﻱ ﺩﻳﺮﺗﺮ ﺳﺎﺧﺘﻪ ﺷﺪﻩ‪.‬‬ ‫ﺩﻭﻡ ﺍﻳﻦ ﭼﻪ ﺧﻼﻓﺖ ﺑﻮﺩﻩ ﻛﻪ ﻛﺴﻲ ﺩﺭ ﺧﺎﻧﻪ ﻧﺸﻴﻨﺪ ﻭ ﺑﮕﻮﻳﺪ ﻣﻦ ﺧﻠﻴﻔﻪ ﺍﻡ؟!‪ .‬ﺍﺯ ﭼﻨﻴﻦ ﺧﻠﻴﻔﻪ ﺍﻱ ﭼﻪ ﺳﻮﺩﻱ ﺗﻮﺍﻧﺴﺘﻲ‬ ‫ﺑﻮﺩ؟!‪ .‬ﺁﺧﺮ ﺧﻼﻓﺖ ﺑﺮﺍﻱ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ ﻛﺴﻲ ﺑﺎﺷﺪ ﻗﺪﺭﺕ ﭘﻴﺪﺍ ﻛﻨﺪ ﻭ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺭﺍ ﺭﺍﻩ ﺑﺮﺩ‪ .‬ﺧﻠﻴﻔﻪ ﺧﺎﻧﻪ ﻧﺸﻴﻦ ﭼﻪ ﻣﻌﻨﺎ‬ ‫ﺗﻮﺍﻧﺴﺘﻲ ﺩﺍﺷﺖ؟!‪ .‬ﺍﻳﻦ ﻧﺤﻮ‪ ١‬ﺧﻠﻴﻔﻪ ﺷﺒﻴﻪ ﺁﻥ »ﺳﺮﺩﺍﺭﺍﻥ« ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﺯﻣﺎﻥ ﻗﺎﺟﺎﺭﻳﻪ ﺩﺍﺷﺘﻴﻢ‪ .‬ﺑﻪ ﻓﻼﻥ ﻣﺮﺩ ﺑﻴﻜﺎﺭﻩ‬ ‫ﺧﺎﻧﻪ ﻧﺸﻴﻦ ﻟﻘﺐ ﻣﻴﺪﺍﺩﻧﺪ »ﺳﺮﺩﺍﺭ ﺍﻋﻈﻢ«‪ .‬ﺍﺯ ﺁﻥ ﺳﺮﺩﺍﺭ ﭼﻪ ﻓﺎﻳﺪﻩ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ؟!‪ .‬ﺳﺮﺩﺍﺭ ﺁﻧﺴﺖ ﻛﻪ ﻟﺸﻜﺮﻫﺎﻳﻲ ﺩﺭ ﺯﻳﺮ‬ ‫ﻓﺮﻣﺎﻥ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺁﻧﻬﺎ ﺭﺍ ﺍﺩﺍﺭﻩ ﻛﻨﺪ ﻭ ﺑﻪ ﺟﻨﮕﻬﺎﻳﻲ ﺑﺮﺩ‪ .‬ﻳﻜﻤﺮﺩ ﺑﻴﻜﺎﺭﻩ ﭼﻪ ﺳﺮﺩﺍﺭﻱ ﺗﻮﺍﻧﺴﺘﻲ ﻛﺮﺩ؟!‪.‬‬ ‫ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﮔﻨﺎﻩ ﻣﺮﺩﻡ ﺑﻮﺩﻩ ﻛﻪ ﺑﺮ ﺳﺮ ﺍﻭ ﺟﻤﻊ ﻧﺸﺪﻩ ﺍﻧﺪ ﺗﺎ ﺍﻗﺘﺪﺍﺭ ﭘﻴﺪﺍ ﻛﻨﺪ ﻭ ﺧﻼﻓﺖ ﺭﺍ ﺑﺪﺳﺖ ﮔﻴﺮﺩ‪ .‬ﻣﻴﮕﻮﻳﻢ‪ :‬ﻣﺮﺩﻡ‬ ‫ﺍﺯ ﻛﺠﺎ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻛﻪ ﺍﻭ ﺧﻠﻴﻔﻪ ﺍﺳﺖ ﺗﺎ ﺑﺮ ﺳﺮﺵ ﺟﻤﻊ ﺷﻮﻧﺪ؟!‪ .‬ﻛﺴﻴﻜﻪ ﺩﺭﺧﺎﻧﻪ ﻣﻴﻨﺸﺴﺘﻪ ﻭ ﺗﻨﻬﺎ ﺩﺭ ﻧﺰﺩ ﻳﺎﺭﺍﻥ ﺧﻮﺩ ﺩﻋﻮﻱ‬ ‫ﺧﻼﻓﺖ ﻣﻴﻜﺮﺩﻩ ﻭ ﻣﻲ ﺳﭙﺮﺩﻩ ﻛﻪ ﭘﻨﻬﺎﻥ ﺩﺍﺭﻳﺪ ﻭ ﺑﻪ ﻛﺴﻲ ﻧﮕﻮﻳﻴﺪ‪ ،‬ﻣﺮﺩﻡ ﺍﺯ ﻛﺠﺎ ﺁﮔﺎﻩ ﻣﻴﺸﺪﻧﺪ ﻛﻪ ﺍﺩﻋﺎﻱ ﺍﻭ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﻳﺎ‬ ‫ﻧﭙﺬﻳﺮﻧﺪ؟! ﻛﺴﻴﻜﻪ ﺧﻼﻓﺖ ﻣﻴﺨﻮﺍﺳﺖ ﺑﺎﻳﺴﺘﻲ ﺑﻴﺮﻭﻥ ﺁﻳﺪ ﻭ ﺩﻋﻮﻱ ﺧﻮﺩ ﺭﺍ ﺑﮕﻮﺷﻬﺎ ﺭﺳﺎﻧﺪ ﻭ ﻫﺮ ﺩﻟﻴﻠﻲ ﺩﺍﺭﺩ ﻳﺎﺩ ﻛﻨﺪ ﻭ‬ ‫ﻣﺮﺩﺍﻧﻪ ﺑﻜﻮﺷﺪ ﻭ ﺧﻼﻓﺖ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ .‬ﻛﺴﻴﻜﻪ ﺩﺭﺧﺎﻧﻪ ﻣﻴﻨﺸﺴﺘﻪ ﻭﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻛﻤﺘﺮﻳﻦ ﺯﺣﻤﺘﻲ ﺑﻪ ﺍﻭ ﻧﺮﺳﺪ ﺩﻋﻮﻱ‬ ‫ﺧﻮﺩ ﺭﺍ ﭘﻨﻬﺎﻥ ﻣﻴﺪﺍﺷﺘﻪ‪ ،‬ﻣﺮﺩﻡ ﭼﻪ ﮔﻨﺎﻫﻲ ﻛﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪ ﺍﻧﺪ؟!‪.‬‬ ‫ﻣﻦ ﺩﺭﺍﻳﻨﺠﺎ ﺑﺎﺯ ﺑﻪ ﻳﺎﺩ ﺳﺮﺩﺍﺭﺍﻥ ﺯﻣﺎﻥ ﻗﺎﺟﺎﺭﻳﻪ ﻣﻲ ﺍﻓﺘﻢ‪ .‬ﻳﺎﺩ ﺩﺍﺭﻡ ﻛﻪ ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﻛﻪ ﻣﺮﺩﻱ ﺻﻮﻓﻲ ﻣﺴﻠﻚ ﻭ ﺧﺎﻧﻪ‬ ‫ﻧﺸﻴﻨﻲ ﺑﻮﺩ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﮔﻔﺘﻪ ﺑﻮﺩﻧﺪ‪» :‬ﺷﻤﺎ ﭼﻪ ﺳﺮﺩﺍﺭﻱ ﻫﺴﺘﻴﺪ؟!«‪ .‬ﮔﻔﺘﻪ ﺑﻮﺩ‪» :‬ﻗﺸﻮﻧﻲ ﺑﺪﺳﺖ ﻣﻦ ﺑﺪﻫﻨﺪ ﺗﺎ ﺑﺒﻴﻨﻨﺪ ﭼﻪ‬ ‫ﺳﺮﺩﺍﺭﻱ ﻫﺴﺘﻢ«‪ .‬ﮔﻔﺘﻪ ﺑﻮﺩﻧﺪ‪» :‬ﻛﺴﻴﻜﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺳﺮﺩﺍﺭ ﺑﺎﺷﺪ ﺩﺭﺧﺎﻧﻪ ﻧﻤﻲ ﻧﺸﻴﻨﺪ ﻛﻪ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﻗﺸﻮﻧﻲ ﺑﻪ ﺍﻭ ﺑﺴﭙﺎﺭﻧﺪ ﺑﻠﻜﻪ‬ ‫ﺍﺯ ﺁﻏﺎﺯ ﺟﻮﺍﻧﻲ ﺧﻮﺩﺵ ﺑﻤﻴﺎﻥ ﻗﺸﻮﻥ ﻣﻴﺮﻭﺩ ﻭ ﻓﻨﻮﻥ ﺟﻨﮓ ﺭﺍ ﻳﺎﺩ ﻣﻴﮕﻴﺮﺩ‪ ،‬ﻭ ﺳﭙﺲ ﺩﺭﻣﺤﺎﺭﺑﺎﺕ ﻟﻴﺎﻗﺖ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ‬ ‫ﻣﻴﺪﻫﺪ ﻭ ﺑﻤﻘﺎﻡ ﺳﺮﺩﺍﺭﻱ ﻣﻴﺮﺳﺪ«‪.‬‬ ‫ﺝ ـ ﺑﺒﺨﺸﻴﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﻓﺮﻣﻮﺩﻳﺪ ﺳﺌﻮﺍﻟﻲ ﻧﻜﻨﻴﻢ ﺗﺎ ﺷﻤﺎ ﻣﻄﻠﺐ ﺧﻮﺩ ﺭﺍ ﺗﺎ ﺁﺧﺮ ﺍﺩﺍ ﻛﻨﻴﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﺳﺌﻮﺍﻝ ﭼﻮﻥ ﻭﻗﺘﺶ‬ ‫ﻣﻴﮕﺬﺭﺩ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻢ‪ :‬ﺍﺋﻤﻪ ﻣﺎ ﺍﻣﺎﻡ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺮﺍﻱ ﺑﻴﺎﻥ ﺍﺣﻜﺎﻡ ﺍﺳﻼﻡ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩ ـ ﻣﻘﺼﻮﺩﺗﺎﻥ ﭼﻴﺴﺖ؟!‪ ..‬ﺁﻳﺎ ﻣﻘﺼﻮﺩﺗﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﺁﻧﻬﺎ ﺧﻠﻴﻔﻪ ﻧﺒﻮﺩﻧﺪ؟!‪ .‬ﺍﮔﺮﺁﻧﻬﺎ ﺧﻠﻴﻔﻪ ﻧﺒﻮﺩﻧﺪ ﻭ ﺩﻋﻮﻱ ﺧﻼﻓﺖ‬ ‫ﻧﺪﺍﺷﺘﻨﺪ ﭘﺲ ﭼﻪ ﻛﺸﺎﻛﺸﻲ ﺑﺎ ﺧﻠﻔﺎ ﻣﻴﻜﺮﺩﻧﺪ؟! ﭘﺲ ﭼﻪ ﺩﺷﻤﻨﻲ ﺑﺎ ﺍﺑﻮﺑﻜﺮ ﻭﻋﻤﺮ ﺩﺍﺷﺘﻨﺪ؟! ﭼﺮﺍ ﺁﻧﻬﺎ ﺭﺍ ﻏﺎﺻﺐ‬ ‫ﻣﻴﺨﻮﺍﻧﺪﻧﺪ؟! ﺑﻌﻼﻭﻩ ﻣﮕﺮ ﺧﻮﺩ ﺷﻤﺎ ﻧﺒﻮﺩﻳﺪ ﻛﻪ ﻳﻜﺴﺎﻋﺖ ﭘﻴﺶ ﮔﻔﺘﮕﻮ ﺍﺯ ﺧﻼﻓﺖ ﻛﺮﺩﻳﺪ؟!‪ .‬ﻣﻦ ﭼﻮﻥ ﮔﻔﺘﻢ‪ :‬ﭘﻴﻐﻤﺒﺮ‬ ‫ﺍﺳـﻼﻡ ﻣْﺮﺩ ﺑﻲ ﺁﻧﻜﻪ ﺧﻠﻴﻔﻪ ﺑﺮﮔﺰﻳﻨﺪ ﺷﻤﺎ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﮔﻔﺘﻴﺪ‪ :‬ﻋﻠﻲ ﺭﺍ ﺧﻠﻴﻔﻪ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﻣﻮﺿﻮﻉ ﻏﺪﻳﺮ ﺧﻢ ﻭ‬ ‫ﺩﺍﺳﺘﺎﻥ ﻣﺮﺽ ﻣﻮﺕ ﭘﻴﻐﻤﺒﺮ ﺭﺍ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻳﺪ؟! ﭼﺸﺪ ﻛﻪ ﺩﺭ ﻳﻜﺴﺎﻋﺖ ﺳﺨﻦ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻳﺪ؟!‪.‬‬ ‫ﺁﺭﻱ ﺍﻳﻦ ﺧﻮﺩ ﺑﺤﺜﻴﺴﺖ ﻛﻪ ﺩﺭﺟﻨﺒﺶ ﺷﻴﻌﻴﮕﺮﻱ ﻧﺨﺴﺖ ﮔﻔﺘﮕﻮ ﺍﺯ ﺧﻼﻓﺖ ﺑﻮﺩﻩ ﻭ ﻛﺸﺎﻛﺸﻬﺎ ﺑﺮﺳﺮ ﺁﻥ ﻣﻴﺮﻓﺘﻪ‪ .‬ﻭﻟﻲ‬ ‫ﻛﻢ ﻛﻢ ﻣﻮﺿﻮﻉ ﻋﻮﺽ ﺷﺪﻩ ﻭ ﺍﺩﻋﺎﻳﻲ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺑﻮﺩﻩ ﺑﺮﻧﮓ ﺩﻳﮕﺮﻱ ﺍﻓﺘﺎﺩﻩ ﻛﻪ ﺁﻧﺮﺍ ﺍﻣﺎﻣﺖ ﻧﺎﻣﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺷﻤﺎ ﺍﮔﺮ‬ ‫ﺻﺒﺮﻛﺮﺩﻩ ﺑﻮﺩﻳﺪ ﻣﻦ ﺧﻮﺩﻡ ﺁﻧﺮﺍ ﺑﺮﺍﻳﺘﺎﻥ ﺷﺮﺡ ﻣﻴﺪﺍﺩﻡ‪ .‬ﺍﻛﻨﻮﻥ ﻫﻢ ﻛﻪ ﭘﺮﺳﻴﺪﻳﺪ ﮔﻮﺵ ﺩﻫﻴﺪ ﺗﺎ ﺷﺮﺡ ﺩﻫﻢ‪:‬‬ ‫‪ -١‬ﻧﺤﻮ = ﺭﻭﺵ ‪ ،‬ﺁﻫﻨﮓ ‪ ،‬ﻗﺼﺪ ‪ ،‬ﺗﻤﺎﻳﻞ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﺍﺳﻼﻡ ﺍﻣﺎﻡ ﺑﺎ ﺧﻠﻴﻔﻪ ﻳﻜﻲ ﺑﻮﺩﻩ‪ .‬ﺍﻣﺎﻡ ﺑﻤﻌﻨﻲ ﭘﻴﺸﻮﺍ ﻭ ﺧﻠﻴﻔﻪ ﺑﻤﻌﻨﻲ ﺟﺎﻧﺸﻴﻨﺴﺖ‪ .‬ﻛﺴﻴﻜﻪ‬ ‫ﺟﺎﻧﺸﻴﻦ ﭘﻴﻐﻤﺒﺮﻣﻴﺸﺪﻩ ﭘﻴﺸﻮﺍﻱ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﻴﺰ ﻫﻤﺎﻥ ﻣﻴﺒﻮﺩﻩ‪ .‬ﻫﻤﺎﻥ ﻧﺎﻣﺔ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﺑﻤﻌﺎﻭﻳﻪ ﻛﻪ ﻳﺎﺩ ﻛﺮﺩﻡ ﺩﺭﺁﻧﺠﺎ‬ ‫ﻧﻴﺰ ﺍﻣﺎﻡ ﺭﺍ ﺑﻤﻌﻨﻲ ﺧﻠﻴﻔﻪ ﺁﻭﺭﺩﻩ‪» :‬ﻓﺎﻥ ﺍﺟﺘﻤﻌﻮ ﺍﻋﻠﻲ ﺭﺟﻞ ﻭ ﺍﺗﺨﺬﻭﻩ ﺍﻣﺎﻣﺎ«‪ ١‬ﻛﻪ ﻣﺴﻠﻤﺎ ﻣﻘﺼﻮﺩﺵ ﺧﻠﻴﻔﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭﻟﻲ ﺳﭙﺲ ﻛﻪ ﺍﻣﺎﻡ ﺷﻤﺎ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﻣﺪﻋﻲ ﺷﺪ ﻛﻪ ﺧﻠﻴﻔﻪ ﺭﺍ ﺑﺎﻳﺪ ﺧﺪﺍ ﺑﺮﮔﺰﻳﻨﺪ ﻭ ﺧﻮﺩ ﺍﻭ ﻧﻬﺎﻧﻲ ﺩﻋﻮﻱ ﺧﻼﻓﺖ‬ ‫ﻣﻴﻜﺮﺩ‪ ،‬ﮔﻮﻳﺎ ﭘﻴﺮﻭﺍﻧﺶ ﺟﺴﺎﺭﺕ ﻧﻤﻴﻜﺮﺩﻧﺪ ﺍﻭ ﺭﺍ »ﺧﻠﻴﻔﻪ« ﺑﻨﺎﻣﻨﺪ‪» ،‬ﺍﻣﺎﻡ« ﻣﻴﻨﺎﻣﻴﺪﻧﺪ ﻛﻪ ﺑﻤﻌﻨﻲ ﻣﻄﻠﻖ ﭘﻴﺸﻮﺍ ﻧﻴﺰ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ‪.‬‬ ‫ﺍﻳﻦ ﺑﻮﺩ ﺩﺭ ﺯﻣﺎﻥ ﺍﻳﻨﻬﺎ ﻛﻢ ﻛﻢ »ﺍﻣﺎﻡ« ﺍﺯ »ﺧﻠﻴﻔﻪ« ﺟﺪﺍ ﺷﺪ ﻛﻪ ﺍﻳﻨﮕﻮﻧﻪ ﺧﻠﻴﻔﻪ ﺧﺎﻧﻪ ﻧﺸﻴﻦ ﻭ ﻧﻬﺎﻥ ﺭﺍ ﺍﻣﺎﻡ ﻧﺎﻣﻴﺪﻧﺪ‪ .‬ﺳﭙﺲ ﻧﻴﺰ‬ ‫ﭼﻮﻥ ﻫﺮﺯﻣﺎﻥ ﹸﻏﻠﹸﻮ ﺩﻳﮕﺮﻱ ﺩﺭ ﺑﺎﺭﺓ ﺁﻥ ﻣﻴﻜﺮﺩﻧﺪ ﻭ ﺍﻭﺻﺎﻑ ﺑﻪ ﺍﻭ ﻣﻲ ﺍﻓﺰﻭﺩﻧﺪ‪ :‬ﺑﻪ ﻋﻠﻮﻡ ﺍﻭﻟﻴﻦ ﻭ ﺁﺧﺮﻳﻦ ﺩﺍﻧﺎﺳﺖ‪ ،‬ﺍﺯ ﻏﻴﺐ‬ ‫ﺁﮔﺎﻫﺴﺖ‪ ،‬ﺯﺑﺎﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺭﺍ ﻣﻴﺸﻨﺎﺳﺪ‪ ،‬ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﺩﺭﺍﺧﺘﻴﺎﺭ ﺍﻭﺳﺖ‪ ،‬ﺍﺯ ﺑﺮﻛﺖ ﻭﺟﻮﺩ ﺍﻭﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ‬ ‫ﻭﺭﻭﺯﻱ ﻣﻴﺨﻮﺭﻧﺪ‪ ،‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﺧﺘﻴﺎﺭ ﺷﻔﺎﻋﺖ ﺩﺭ ﺩﺳﺖ ﺍﻭﺳﺖ ـ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﭘﻴﺎﭘﻲ ﻣﻴﭽﺴﺒﺎﻧﺪﻧﺪ‪ ،‬ﺍﻳﻦ ﺑﻮﺩ ﻳﻚ ﻣﻮﺿﻮﻉ‬ ‫ﺗﺎﺯﻩ ﺍﻱ ﺗﻮﻟﻴﺪ ﺷﺪ ﻭ »ﺍﻣﺎﻡ« ﻣﻌﻨﻲ ﺗﺎﺯﻩ ﻏﺮﻳﺒﻲ ﭘﻴﺪﺍ ﻛﺮﺩ‪.‬‬ ‫ﻟﻴﻜﻦ ﺍﻳﻨﻬﺎ ﺑﺴﺨﻨﺎﻥ ﻣﻦ ﺿﺮﺭ ﻧﺪﺍﺭﺩ‪ ،‬ﺍﻳﺮﺍﺩﻱ ﺑﻪ ﺁﻧﻬﺎ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﭼﻪ ﺑﻬﺮﺣﺎﻝ ﻣﺴﻠﻢ ﺍﺳﺖ ﻛﻪ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ ﻭ‬ ‫ﺟﺎﻧﺸﻴﻨﺎﻥ ﺍﻭ ﺩﻋﻮﻱ ﺧﻼﻓﺖ ﻣﻴﻜﺮﺩﻧﺪ ﻭ ﺧﻠﻔﺎﻱ ﺑﻨﻲ ﻋﺒﺎﺱ ﺭﺍ ﻏﺎﺻﺐ ﺣﻖ ﺧﻮﺩ ﻣﻲ ﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻦ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ‬ ‫ﻣﻴﮕﻮﻳﻢ‪ :‬ﺧﻠﻴﻔﻪ ﺧﺎﻧﻪ ﻧﺸﻴﻦ ﭼﻪ ﻣﻌﻨﻲ ﺗﻮﺍﻧﺴﺘﻲ ﺩﺍﺷﺖ؟!‪ .‬ﺍﻳﻦ ﭼﻜﺎﺭﻱ ﺑﻮﺩﻛﻪ ﻛﺴﻲ ﺧﻮﺩﺵ ﺑﻪ ﺗﺤﺼﻴﻞ ﺧﻼﻓﺖ ﻧﻜﻮﺷﺪ ﻭ‬ ‫ﺭﻧﺞ ﺑﺨﻮﺩ ﺭﺍﻩ ﻧﺪﻫﺪ ﻭﺁﻧﻬﺎﻳﻴﻜﻪ ﻛﻮﺷﻴﺪﻩ ﻭ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺭﺍ ﺭﺍﻩ ﻣﻲ ﺑﺮﺩﻧﺪ ﻏﺎﺻﺐ ﺑﺨﻮﺍﻧﺪ؟!‪ .‬ﻣﻦ‬ ‫ﻧﻤﻲ ﺩﺍﻧﻢ ﺑﺎﻳﻦ ﺭﻓﺘﺎﺭ ﭼﻪ ﻧﺎﻣﻲ ﺗﻮﺍﻥ ﺩﺍﺩ؟!‪ .‬ﺷﻤﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻴﻨﺪﻳﺸﻴﺪ‪ .‬ﺧﺪﺍ ﺑﻪ ﺷﻤﺎ ﺧﺮﺩ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺷﻤﺎ ﺍﺯ ﻣﻦ ﭘﺮﺳﻴﺪﻳﺪ‪» :‬ﺍﻳﺮﺍﺩﺗﺎﻥ ﺑﻤﺬﻫﺐ ﺷﻴﻌﻪ ﭼﻴﺴﺖ؟!‪ «.‬ﻣﻦ ﺗﺎﺭﻳﺨﭽﻪ ﺁﻥ ﻣﺬﻫﺐ ﺭﺍ ﺷﺮﺡ ﺩﺍﺩﻡ ﻭ ﺍﻳﻨﺴﺖ ﺍﻳﺮﺍﺩﻫﺎﻳﻢ‬ ‫ﺭﺍ ﻓﻬﺮﺳﺖ ﻣﻴﻜﻨـــﻢ‪:‬‬ ‫‪١‬ـ ﺑﻨﻴﺎﺩ ﺍﻳﻦ ﻣﺬﻫﺐ ﺑﺮﺁﻥ ﺑﻮﺩﻩ ﻛﻪ ﺧﻠﻴﻔﻪ ﺑﺎﻳﺪ ﺍﺯ ﺳﻮﻱ ﺧﺪﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺷﻮﺩ ﻭ ﺍﻳﻦ ﺭﺍﺳﺖ ﻧﺒﻮﺩﻩ‪.‬‬ ‫‪٢‬ـ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺟﺒﺎﺭ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﺑﻪ ﺑﻴﻌﺖ ﻭ ﺍﺫﻳﺖ ﺩﺧﺘﺮ ﭘﻴﻐﻤﺒﺮ ﻭ ﺍﻣﺜﺎﻝ ﺍﻳﻨﻬﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺳﺮﺗﺎﭘﺎ ﺩﺭﻭﻏﺴﺖ ﻭ‬ ‫ﺁﻥ ﺗﻮﻫﻴﻨﻲ ﻛﻪ ﺷﻴﻌﻴﺎﻥ ﺑﻪ ﺷﻴﺨﻴﻦ ﻭ ﺩﻳﮕﺮ ﻳﺎﺭﺍﻥ ﭘﻴﻐﻤﺒﺮ ﻛﺮﺩﻩ ﺍﻧﺪ ﻧﺎﺩﺍﻧﻲ ﻭ ﺑﺪﻧﻬﺎﺩﻱ ﺑﺰﺭﮔﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪٣‬ـ ﺍﻳﻨﻜﻪ ﺍﻣﺎﻡ ﺷﺸﻢ ﺷﻤﺎ ﻭ ﺟﺎﻧﺸﻴﻨﺎﻥ ﺍﻭ ﺩﻋﻮﻱ ﺧﻼﻓﺖ ﻛﺮﺩﻩ ﺍﻧﺪ ﻣﻦ ﻧﻤﻴﺪﺍﻧﻢ ﺧﻠﻴﻔﻪ ﺧﺎﻧﻪ ﻧﺸﻴﻦ ﻛﻪ ﺩﻋﻮﻱ ﺧﻮﺩ ﺭﺍ ﻫﻢ‬ ‫ﭘﻨﻬﺎﻥ ﻣﻴﻜﺮﺩﻩ ﭼﻪ ﻣﻌﻨﻲ ﺗﻮﺍﻧﺴﺘﻲ ﺩﺍﺷﺖ؟!‪.‬‬ ‫‪٤‬ـ ﺷﻤﺎ ﻣﻴﮕﻮﻳﻴﺪ ﺍﻣﺎﻣﺎﻧﺘﺎﻥ ﺍﺯ ﻧﻮﺭ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺟﻨﺲ ﺍﻳﻦ ﻣﺮﺩﻡ ﻧﺒﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﮔﺰﺍﻓﻪ ﺑﺎﻓﺘﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺑﺨﺪﺍ‬ ‫ﺩﺭﻭﻍ ﺑﺴﺘﻦ ﺍﺳﺖ‪ ٢.‬ﻫﻤﻪ ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﻳﻚ ﺟﻨﺴﻨﺪ‪ .‬ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺑﺎ ﺁﻥ ﺟﺎﻳﮕﺎﻫﺶ ﭼﻨﻴﻦ ﺩﻋﻮﻱ ﻧﺪﺍﺷﺘﻪ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻣﻴﮕﻮﻳﺪ‬ ‫ﻣﻦ ﺑﺸﺮﻱ ﻫﻤﭽﻮﻥ ﺷﻤﺎﻳﻢ‪.‬‬ ‫‪٥‬ـ ﻣﻲ ﮔﻮﻳﻴﺪ ﺟﻬﺎﻥ ﺑﺨﺎﻃﺮ ﺍﻣﺎﻣﺎﻧﺘﺎﻥ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ‪ .‬ﻣﺮﺩﻡ ﺍﺯ ﺑﺮﻛﺖ ﻭﺟﻮﺩ ﺍﻳﺸﺎﻥ ﺭﻭﺯﻱ ﻣﻴﺨﻮﺭﻧﺪ‪ .‬ﺍﻳﻨﻬﺎ ﮔﺰﺍﻓﻪ ﺍﺳﺖ ﻭ‬ ‫ﺑﺴﻴﺎﺭ ﺑﻲ ﻣﻌﻨﻴﺴﺖ‪ .‬ﭘﻴﻐﻤﺒﺮﺍﺳﻼﻡ ﺑﺎ ﺁﻥ ﺑﺰﺭﮔﻮﺍﺭﻳﺶ ﭼﻨﻴﻦ ﺩﻋﻮﺍﻳﻲ ﻧﻜﺮﺩ‪.‬‬

‫‪...» -١‬ﺷﻮﺭﻱ ﺣﻖ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﺍﻧﺼﺎﺭﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺁﻧﺎﻥ ﺑﺮ ﺳﺮ ﻣﺮﺩﻱ ﮔﺮﺩ ﺁﻣﺪﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﻣﺎﻡ ﻧﺎﻣﻴﺪﻧﺪ ﺭﺿﺎﻱ ﺧﺪﺍ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.«...‬‬ ‫‪ -٢‬ﺑﻪ ﮔﻔﺘﻪ ﻗﺮﺁﻥ‪» :‬ﻭ ﻣﻦ ﺍﻇﻠﻢ ﻣﻤﻦ ﺍﻓﺘﺮﻱ ﻋﻠﻲ ﺍﷲ ﻛﺬﺑﺎ« )ﺳﺘﻤﮕﺮﻳﻦ ﻣﺮﺩﻡ ﻛﺴﻴﺴﺖ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﺩﺭﻭﻍ ﺑﻨﺪﺩ(‬

‫ﺳﻮﺭﻩ ﺍﻧﻌﺎﻡ )‪ (٦‬ﺁﻳﻪ ‪ ٢١‬ﻣﻜﻲ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫) ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫‪٦‬ـ ﻣﻲ ﮔﻮﻳﻴﺪ ﺍﻣﺎﻣﺎﻧﺘﺎﻥ ﻏﻴﺐ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ‪ .‬ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺑﺎ ﺁﻥ ﺑﺮﮔﺰﻳﺪﮔﻴﺶ ﺁﺷﻜﺎﺭﻩ ﺍﺯ ﻏﻴﺒﺪﺍﻧﻲ ﺑﻴﺰﺍﺭﻱ ﻣﻴﺠﺴﺖ‪ .‬ﭼﮕﻮﻧﻪ‬ ‫ﺑﻮﺩﻩ ﻛﻪ ﺍﻳﻨﻬﺎ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ؟!‪...‬‬

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‫‪٧‬ـ ﻣﻴﮕﻮﻳﻴﺪ ﺍﻣﺎﻣﺎﻧﺘﺎﻥ ﻣﻌﺠﺰﻩ ﻣﻴﻜﺮﺩﻧﺪ‪ .‬ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﻛﻪ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩ ﻣﺮﺩﻡ ﻣﻲ ﺁﻣﺪﻧﺪ ﻭ ﻣﻌﺠﺰﻩ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﻭ ﻣﻴﮕﻔﺘﻨﺪ‬ ‫ﺍﮔﺮ ﻧﻴﺎﻭﺭﻱ ﺗﻮ ﺭﺍ ﻧﺨﻮﺍﻫﻴﻢ ﭘﺬﻳﺮﻓﺖ ﻭ ﺍﻭ ﻧﺎﺗﻮﺍﻧﻲ ﻣﻴﻨﻤﻮﺩ ﻭ ﺁﺷﻜﺎﺭﻩ ﻣﻴﮕﻔﺖ‪» :‬ﻣﻦ ﻧﻤﻴﺘﻮﺍﻧﻢ«‪ .‬ﻭﻟﻲ ﺍﻳﻨﻬﺎ ﻣﻌﺠﺰﻩ ﻫﻢ‬ ‫ﻣﻴﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ‪.‬‬

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‫‪ ٨‬ـ ﺷﻤﺎ ﺑﺮﻭﻱ ﺧﺎﻙ ﺍﻣﺎﻣﺎﻧﺘﺎﻥ ﮔﻨﺒﺪﻫﺎ ﺍﻓﺮﺍﺷﺘﻪ ﺩﺳﺘﮕﺎﻫﻲ ﭼﻴﺪﻩ ﺍﻳﺪ ﻛﻪ ﺍﺯ ﺻﺪﻫﺎ ﻓﺮﺳﻨﮓ ﺭﺍﻩ ﺑﺰﻳﺎﺭﺕ ﻣﻴﺮﻭﻳﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ‬ ‫ﺁﻧﻬﺎ ﻣﻲ ﺍﻳﺴﺘﻴﺪ ﻭ ﺣﺎﺟﺖ ﻣﻴﺨﻮﺍﻫﻴﺪ ﻛﻪ ﺍﻳﻦ ﺧﻮﺩ ﺑﺖ ﭘﺮﺳﺘﻲ ﺁﺷﻜﺎﺭ ﺍﺳﺖ‪.‬‬ ‫‪٩‬ـ ﺷﻤﺎ ﻣﻲ ﮔﻮﻳﻴﺪ ﻫﺮﻛﻪ ﺑﻪ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﺑﮕﺮﻳﺪ ﻫﻤﻪ ﮔﻨﺎﻫﺎﻧﺶ ﺁﻣﺮﺯﻳﺪﻩ ﻣﻴﺸﻮﺩ‪ .‬ﻣﻦ ﻣﻴﭙﺮﺳﻢ‪ :‬ﭼﺮﺍ؟!‪ ..‬ﮔﺮﻳﺴﺘﻦ ﺑﻪ ﺣﺴﻴﻦ‬ ‫ﺑﻦ ﻋﻠﻲ ﭼﻜﺎﺭ ﺑﺰﺭﮔﻴﺴﺖ ﻛﻪ ﺧﺪﺍ ﻫﻤﻪ ﮔﻨﺎﻫﺎﻥ ﮔﺮﻳﻪ ﻛﻨﻨﺪﻩ ﺭﺍ ﺑﻴﺎﻣﺮﺯﺩ؟!‪ ..‬ﺷﻤﺎ ﺧﺪﺍ ﺭﺍ ﭼﻪ ﺷﻨﺎﺧﺘﻪ ﺍﻳﺪ ﻛﻪ ﭼﻨﻴﻦ‬ ‫ﻫﻮﺳﻜﺎﺭﻳﻬﺎ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﺴﺒﺖ ﻣﻴﺪﻫﻴﺪ؟! ‪..‬‬ ‫‪١٠‬ـ ﺷﻤﺎ ﻣﻲ ﮔﻮﻳﻴﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﻣﺎﻣﺎﻧﺘﺎﻥ ﺷﻔﺎﻋﺖ ﺧﻮﺍﻫﻨﺪﻛﺮﺩ ﻭ ﻫﻴﭻ ﻧﻤﻴﺪﺍﻧﻴﺪ ﻛﻪ ﺷﻔﺎﻋﺖ ﺩﺭﺩﺳﺘﮕﺎﻩ ﻇﻠﻢ ﻭ ﺟﻬﻞ‬ ‫ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻳﻚ ﭘﺎﺩﺷﺎﻩ ﻳﺎ ﺳﺘﻤﮕﺮ ﺍﺳﺖ ﻭ ﺑﻪ ﻛﺴﺎﻧﻲ ﺑﻴﮕﻨﺎﻩ ﺻﺪﻣﻪ ﻣﻴﺰﻧﺪ‪ ،‬ﻳﺎ ﻧﺎﻓﻬﻤﺴﺖ ﻭ ﮔﻨﺎﻫﻜﺎﺭ ﺭﺍ ﺍﺯ ﺑﻴﮕﻨﺎﻩ ﺗﺸﺨﻴﺺ‬ ‫ﻧﺪﺍﺩﻩ ﺩﺳﺘﻮﺭ ﻛﺸﺘﻦ ﻳﺎ ﺯﺩﻥ ﻣﻴﺪﻫﺪ‪ .‬ﺩﺭ ﺁﻥ ﺩﺳﺘﮕﺎﻫﺴﺖ ﻛﻪ ﻛﺴﺎﻧﻲ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺷﻔﺎﻋﺖ ﻛﻨﻨﺪ ﻭ ﮔﺮﻓﺘﺎﺭﺍﻥ ﺭﺍ ﺧﻼﺹ‬ ‫ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﺩﺭﺩﺳﺘﮕﺎﻩ ﻋﺪﺍﻟﺖ ﻭ ﻋﻠﻢ؛ ﺷﻔﺎﻋﺖ ﭼﻪ ﻣﻌﻨﻲ ﺩﺍﺭﺩ؟!‪ ..‬ﺁﻳﺎ ﺷﻤﺎ ﻣﻴﺘﻮﺍﻧﻴﺪ ﺩﺭ ﻋﺪﻟﻴﻪ ﺑﻪ ﻛﺴﻴﻜﻪ ﻣﺤﻜﻮﻡ ﺷﺪﻩ‬ ‫ﺷﻔﺎﻋﺖ ﻛﻨﻴﺪ؟!‪..‬‬

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‫ﺍﻳﻨﻬﺎ ﺩﻩ ﺍﻳﺮﺍﺩ ﺍﺳﺖ ﻛﻪ ﻳﺎﺩ ﻛﺮﺩﻡ ﻭ ﺗﻨﻬﺎ ﺍﻳﻨﻬﺎ ﻧﻴﺴﺖ‪ .‬ﻧﺨﻮﺍﺳﺘﻢ ﺑﺴﺨﻦ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﺍﻣﻨﻪ ﺩﻫﻢ‪.‬‬ ‫ﺍ ـ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﻛﻪ ﺷﻤﺎ ﻣﻲ ﮔﻮﻳﻴﺪ ﺍﻳﻦ ﻣﺬﻫﺐ ﺍﺯ ﺭﻳﺸﻪ ﺑﺎﻃﻞ ﺑﻮﺩﻩ ﻭ ﻣﺎ ﻣﺴﻠﻤﺎﻥ ﻧﻴﺴﺘﻴﻢ ﺳﻬﻞ ﺍﺳﺖ ﻛﻪ ﻣﺸﺮﻙ ﻭ‬ ‫ﺑﺖ ﭘﺮﺳﺖ ﻫﻢ ﻫﺴﺘﻴﻢ‪.‬‬ ‫ﺝ ـ ﺑﻠﻲ ﺩﻳﮕﺮ ﻣﻌﻨﺎﻳﺶ ﻫﻤﻴﻨﺴﺖ‪.‬‬ ‫ﺏ ـ ﻣﻦ ﺑﻌﻀﻲ ﺍﺯ ﺍﻳﻦ ﺍﻳﺮﺍﺩﻫﺎ ﺭﺍ ﻫﻴﭻ ﻧﻤﻲ ﻓﻬﻤﻢ‪ .‬ﺍﻳﺸﺎﻥ ﻣﻴﻔﺮﻣﺎﻳﻨﺪ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﻣﻌﺠﺰﻩ ﻧﺸﺎﻥ ﻧﻤﻴﺪﺍﺩ ﻭ ﻧﺎﺗﻮﺍﻧﻲ ﺍﻇﻬﺎﺭ‬ ‫ﻣﻴﻜﺮﺩ‪ .‬ﻣﻦ ﻧﻤﻲ ﺩﺍﻧﻢ ﭘﺲ ﺑِﭽﻪ ﻭﺳﻴﻠﻪ ﻣﺮﺩﻡ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ ﻣﻲ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﺳﺎﺳﺎ ﭘﻴﻐﻤﺒﺮ ﺍﮔﺮ ﻣﻌﺠﺰﻩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ﭘﺲ ﺑﺎ ﭼﻪ‬ ‫ﺩﻟﻴﻞ ﺻﺪﻕ ﺍﻗﻮﺍﻝ ﺍﻭ ﺩﺍﻧﺴﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ؟‪.‬‬ ‫ﺩ ـ ﻣﻦ ﻫﺮﭼﻪ ﮔﻔﺘﻢ ﺩﻟﻴﻞ ﻳﺎﺩ ﻛﺮﺩﻡ‪ .‬ﺳﺨﻨﻲ ﺑﻲ ﺩﻟﻴﻞ ﺑﺰﺑﺎﻥ ﻧﻴﺎﻭﺭﺩﻡ‪ .‬ﺑﺎﺯ ﻣﻴﮕﻮﻳﻢ‪ :‬ﺧﺪﺍ ﺑﻪ ﺷﻤﺎ ﺧﺮﺩ ﺩﺍﺩﻩ ﻛﻪ ﺭﺍﺳﺖ ﻭ‬ ‫ﺩﺭﻭﻍ ﻭ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺬﻫﺐ ﺷﻤﺎ ﭼﻴﺰﻫﺎﻳﻲ ﻫﺴﺖ ﻛﻪ ﺁﺩﻡ ﭼﻮﻥ ﻣﻴﺸﻨﻮﺩ ﺑﻘﻮﻝ ﻋﻮﺍﻡ ﻣﻮﻫﺎﻱ ﺗﻨﺶ‬ ‫‪» -١‬ﻻ ﺍﻋﻠﻢ ﺍﻟﻐﻴﺐ«‬

‫)ﻣﻦ ﺍﺯ ﻧﺎﭘﻴﺪﺍ ﺁﮔﺎﻩ ﻧﻴﺴﺘﻢ(‬

‫»ﻟﻮ ﻛﻨﺖ ﺍﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻻﺳﺘﻜﺜﺮﺕ ﻣﻦ ﺍﻟﺨﻴﺮ ﻭ ﻣﺎ ﻣﺴﻨﻲ ﺍﻟﺴﻮﺀ« ‪.‬‬ ‫‪ -٢‬ﻫﻞ ﻛﻨﺖ ﺍﻻ ﺑﺸﺮﺍ ﺭﺳﻮﻻ« )ﺁﻳﺎ ﻣﻦ ﺟﺰ ﻳﻜﺘﻦ ﺁﺩﻣﻲ ﺍﻡ ﻛﻪ ﺧﺪﺍ ﺑﺴﻮﻱ ﺷﻤﺎ ﻓﺮﺳﺘﺎﺩﻩ(‬

‫ﺳﻮﺭﻩ ﺍﻻﻧﻌﺎﻡ ﺁﻳﻪ ‪) ٥٠‬ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫ﺳﻮﺭﻩ ﺍﺳﺮﻱ ﺍﻧﺘﻬﺎﻱ ﺁﻳﻪ ‪) ٩٣‬ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫»ﻭ ﻗﺎﻟﻮﺍ ﻟﻮﻻ ﺍﻧﺰﻝ ﻋﻠﻴﻪ ﺁﻳﺎﺕ ﻣﻦ ﺭﺑﻪ ﻗﻞ ﺍﻧﻤﺎ ﺍﻻﻳﺎﺕ ﻋﻨﺪﺍﷲ ﻭ ﺍﻧﻤﺎ ﺍﻧﺎ ﻧﺬﻳﺮ ﻣﺒﻴﻦ« )ﻭ ﮔﻔﺘﻨﺪ ﭘﺲ ﭼﺮﺍ ﻧﺸﺎﻧﻲ »ﻧﺘﻮﺍﻧﺴﺘﻨﻲ« ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﻧﻤﻴﺸﻮﺩ ﺑﮕﻮ ﻧﺸﺎﻧﻪ ﻫﺎ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍﺳﺖ ﻭ‬ ‫ﺳﻮﺭﻩ ﻋﻨﻜﺒﻮﺕ ﺁﻳﻪ ‪) ٥٠‬ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﻣﻦ ﺟﺰ ﻳﻚ ﺗﺮﺳﺎﻧﻨﺪﻩ ﻧﻤﻴﺒﺎﺷﻢ (‬ ‫‪ -٣‬ﺑﻬﺎﻧﻪ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻗﺮﻳﺶ ﺩﺭ ﺑﺮﺍﺑﺮ ﭘﻴﺎﻣﺒﺮ ﺍﺳﻼﻡ‪:‬‬ ‫»ﻫﻮﻻﺀ ﺷﻔﻌﺎﺋﻨﺎ ﻋﻨﺪ ﺍﷲ«‬

‫)ﺍﻳﻨﻬﺎ)ﺑﺘﻬﺎ( ﺷﻔﻴﻌﺎﻥ ﻣﺎ ﻧﺰﺩ ﺧﺪﺍﻳﻨﺪ(‬

‫»ﻣﺎ ﻧﻌﺒﺪﻫﻢ ﺍﻻ ﻟﻴﻘﺮ ﺑﻮﻧﺎ ﺍﻟﻲ ﺍﷲ ﺯﻟﻔﻲ«‬

‫) ﻣﺎ ﺑﻪ ﺍﻳﻨﻬﺎ ﺑﻨﺪﮔﻲ ﻣﻴﻜﻨﻴﻢ ﻛﻪ ﺑﻪ ﺧﺪﺍ ﻧﺰﺩﻳﻜﺘﺮ ﺷﻮﻳﻢ(‬

‫ﺳﻮﺭﻩ ﻳﻮﻧﺲ ﺁﻳﻪ ‪) ١٨‬ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫ﺳﻮﺭﻩ ﺍﻟﺰﻣﺮ ﺁﻳﻪ ‪) ٣‬ﻭﻳﺮﺍﻳﻨﺪﻩ (‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺳﻴﺦ ﻣﻴﺸﻮﺩ‪ .‬ﺑﺒﻴﻨﻴﺪ‪ :‬ﺷﻤﺎ ﺑﻪ ﺍﻳﻦ ﭼﻪ ﻣﻴﮕﻮﻳﻴﺪ‪ :‬ﺩﺭﻛﺘﺎﺑﻬﺎﺗﺎﻥ ﻣﻴﻨﻮﻳﺴﻨﺪ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ ﭘﺴﺮﺵ ﺍﺳﻤﺎﻋﻴﻞ ﺭﺍ ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻪ ﻳﺎﺭﺍﻧﺶ ﺁﮔﺎﻫﻲ ﺩﺍﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﻣﻦ ﺍﻣﺎﻡ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻗﻀﺎ ﺭﺍ ﺍﺳﻤﺎﻋﻴﻞ ﭘﻴﺶ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﻣﺮﺩ ﻭ ﺁﻥ ﺍﻣﺎﻡ‬ ‫ﮔﻔﺖ‪ » :‬ﺑﺪﺍ ﷲ ﻓﻲ ﺍﻣﺮﺍﺳﻤﺎﻋﻴﻞ«‪ .‬ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺭﺍ ﺩﺭﻛﺘﺎﺑﻬﺎﺗﺎﻥ ﭼﻨﻴﻦ ﻣﻌﻨﻲ ﻛﺮﺩﻩ ﺍﻧﺪ‪» :‬ﺑﺮﺍﻱ ﺧﺪﺍ ﺩﺭﺑﺎﺭﻩ ﺍﺳﻤﺎﻋﻴﻞ ﺑﺪﺍ‬ ‫ﺣﺎﺻﻞ ﺷﺪ«‪.‬‬ ‫»ﺑــﺪﺍ« ﭼﻴﺴﺖ؟!‪ .‬ﻣﺎ ﺍﮔﺮ ﻣﻌﻨﺎﻱ ﻓﺎﺭﺳﻲ ﺁﻧﺮﺍ ﺑﺨﻮﺍﻫﻴﻢ ﺟﺰ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻥ ﻧﻴﺴﺖ‪ .‬ﺁﻧﺠﻤﻠﻪ ﺭﺍ ﺍﮔﺮ ﺑﻲ ﭘﺮﺩﻩ ﻣﻌﻨﻲ ﻛﻨﻴﻢ‬ ‫ﺑﺎﻳﺪ ﮔﻔﺖ‪» :‬ﺧﺪﺍ ﺍﺯ ﻗﺼﺪﻱ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺳﻤﺎﻋﻴﻞ ﺩﺍﺷﺖ ﻭﻣﻴﺨﻮﺍﺳﺖ ﺍﻭ ﺍﻣﺎﻡ ﺑﺎﺷﺪ ﭘﺸﻴﻤﺎﻥ ﮔﺮﺩﻳﺪ«‪ .‬ﻣﻌﻨﺎﻳﺶ ﺍﻳﻨﺴﺖ ﻭ ﺟﺰ‬ ‫ﺍﻳﻦ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺷﻤﺎ ﻧﻴﻚ ﺍﻧﺪﻳﺸﻴﺪ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﭼﻪ ﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ؟‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻣﺎﻡ ﺷﻤﺎ ﺩﻋﻮﻱ ﻏﻴﺐ‬ ‫ﺩﺍﻧﺴﺘﻦ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺍﺳﻤﺎﻋﻴﻞ ﺭﺍ ﺑﺠﺎﻧﺸﻴﻨﻲ ﻣﻌﺮﻓﻲ ﻛﺮﺩﻩ ﻭ ﺍﻭ ﭘﻴﺶ ﺍﺯ ﺧﻮﺩﺵ ﻣﺮﺩﻩ ﺩﻳﺪﻩ ﻛﻪ ﺍﻳﻦ ﺑﻪ ﻏﻴﺒﺪﺍﻧﻲ ﺍﻭ‬ ‫ﺑﺮﻣﻴﺨﻮﺭﺩ ﻭ ﻣﺮﺩﻡ ﺍﻳﺮﺍﺩ ﺧﻮﺍﻫﻨﺪ ﮔﺮﻓﺖ‪ ،‬ﺍﻳﻨﺴﺖ ﮔﻔﺘﻪ‪» :‬ﺧﺪﺍ ﺍﺯ ﻗﺼﺪ ﺧﻮﺩ ﭘﺸﻴﻤﺎﻥ ﺷﺪ«‪ .‬ﻧﺴﺒﺖ ﭘﺸﻴﻤﺎﻧﻲ ﺑﺨﺪﺍ ﺩﺍﺩﻥ ﺭﺍ‬ ‫ﺑﻬﺘﺮ ﺩﺍﻧﺴﺘﻪ ﺗﺎ ﻧﺴﺒﺖ ﻏﻴﺐ ﻧﺪﺍﻧﻲ ﺑﺨﻮﺩﺵ‪.‬‬ ‫ﻣﻦ ﺍﺯ ﺷﻤﺎ ﻣﻲ ﭘﺮﺳﻢ‪:‬‬ ‫ﺍﻭ ﹰ‬ ‫ﻻ ﺍﻣﺎﻡ ﺷﻤﺎ ﺍﺯ ﻛﺠﺎ ﻏﻴﺐ ﻣﻴﺪﺍﻧﺴﺖ؟!‪ .‬ﭘﺲ ﭼﺮﺍ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺑﺎ ﺁﻥ ﺟﺎﻳﮕﺎﻩ ﺑﺮﺍﻧﮕﻴﺨﺘﮕﻲ ﻏﻴﺐ ﻧﻤﻴﺪﺍﻧﺴﺘﻪ ﻭ ﻣﺎ‬ ‫ﻣﻴﺒﻴﻨﻴﻢ ﺁﺷﻜﺎﺭﻩ ﺩﺭ ﻗﺮﺁﻥ ﺩﺭ ﺩﻭ ﺟﺎ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻻ ﺍﻋﻠﻢ ﺍﻟﻐﻴﺐ« )ﻣﻦ ﻏﻴﺐ ﻧﻤﻴﺪﺍﻧﻢ(‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﻧﻮﻩ ﺍﺵ ﻛﻪ ﺷﻤﺎ ﺍﻭ ﺭﺍ ﺍﻣﺎﻡ‬ ‫ﻣﻴﺨﻮﺍﻧﻴﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﻫﻴﭽﻜﺎﺭﻩ ﻣﻴﺸﻨﺎﺳﻨﺪ ﻏﻴﺐ ﻣﻴﺪﺍﻧﺴﺘﻪ؟!‪ .‬ﻣﮕﺮ ﺍﻣﺎﻡ ﺟﺎﻳﮕﺎﻫﺶ ﻭﺍﻻﺗﺮ ﺍﺯ ﭘﻴﻐﻤﺒﺮ ﻣﻴﺒﺎﺷﺪ؟!‪.‬‬ ‫ﺛﺎﻧﻴ ﹰﺎ ﺁﻳﺎ ﻧﺴﺒﺖ ﭘﺸﻴﻤﺎﻧﻲ ﺑﺨﺪﺍ ﺩﺍﺩﻥ ﺗﻮﻫﻴﻦ ﺑﻪ ﺍﻭ ﻧﻴﺴﺖ؟!‪ .‬ﺁﻳﺎ ﻣﺮﺩﻣﻲ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﺑﺎﻭﺭﻫﺎ ﺧﺪﺍﺷﻨﺎﺱ ﺗﻮﺍﻥ ﺷﻨﺎﺧﺖ؟!‪.‬‬ ‫ﻣﻴﺪﺍﻧﻢ ﻋﻠﻤﺎﺗﺎﻥ ﻓﻮﺭﻱ ﺍﻳﻨﺮﺍ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻩ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﺍﺯ ﺁﻥ ﺍﻣﺎﻡ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺷﻴﻮﻩ ﺍﻳﺸﺎﻧﺴﺖ ﻛﻪ ﺑﻪ ﻫﺮﭼﻪ ﺍﻳﺮﺍﺩ‬ ‫ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﺍﻧﻜﺎﺭ ﻣﻴﻜﻨﻨﺪ‪ .‬ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﭘﺲ ﭼﺮﺍ ﺩﺭﻫﻤﻪ ﻛﺘﺎﺑﻬﺎﺗﺎﻥ ﻧﻮﺷﺘﻪ ﺍﻳﺪ؟!‪ .‬ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﻣﺬﻫﺐ ﺷﻤﺎ ﺑﺮﻭﻱ ﻫﻤﻴﻦ ﺣﺮﻓﻬﺎ‬ ‫ﺑﻨﻴﺎﺩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻣﻦ ﺑﻪ ﻳﺎﺩ ﻣﻲ ﺁﻭﺭﻡ ﺁﻧﺮﺍ ﻛﻪ ﺩﺭﺷﺮﺡ ﺣﺎﻝ ﺍﺑﻮﺳﻌﻴﺪ ﺍﺑﻮﺍﻟﺨﻴﺮ ﺧﻮﺍﻧﺪﻡ ﻛﻪ ﺑﭽﻪ ﺍﻱ ﺍﺯﻭ ﻣﺮﺩﻩ‬ ‫ﺑﻮﺩ‪ .‬ﺑﻪ ﻣﺮﺩﻡ ﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺯ ﻣﺎ ﻳﺎﺩﮔﺎﺭﻱ ﺧﻮﺍﺳﺘﻨﺪ ﻳﻚ ﺷﹶﻤﺎﻣِﻪ‪ ١‬ﺑﺮ ﺍﻳﺸﺎﻥ ﻓﺮﺳﺘﺎﺩﻳﻢ«‪ .‬ﺑﺪﺑﺨﺖ ﭼﻮﻥ ﺧﻮﺩ ﺭﺍ‬ ‫ﻗﻄﺐ ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﭼﻨﻴﻦ ﻣﺪﻋﻲ ﺑﻮﺩ ﻛﻪ ﺍﺧﺘﻴﺎﺭ ﺟﻬﺎﻥ ﺩﺭﺩﺳﺖ ﺍﻭﺳﺖ ﭼﻮﻥ ﺩﻳﺪﻩ ﻣﺮﺩﻥ ﺑﭽﻪ ﺍﺵ ﺑﻪ ﺁﻥ ﺍﺩﻋﺎ ﺧﻮﺍﻫﺪ‬ ‫ﺑﺮﺧﻮﺭﺩ ﺑﭽﻨﻴﻦ ﺩﺭﻭﻏﻲ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻳﻜﺪﺍﺳﺘﺎﻥ ﻋﺎﻣﻴﺎﻧﻪ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺑﻪ ﻳﺎﺩﻡ ﻣﻲ ﺍﻓﺘﺪ ﻛﻪ ﻧﻤﻴﺨﻮﺍﻫﻢ ﻧﺎﮔﻔﺘﻪ ﮔﺰﺍﺭﻡ‪ .‬ﺷﻨﻴﺪﻩ ﺍﻡ ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﻧﻴﻦ ﺑﺨﺘﻴﺎﺭﻱ ﭘﺴﺮ‬ ‫ﺟﻮﺍﻧﺶ ﻧﺎﺧﻮﺵ ﺷﺪﻩ ﺑﻮﺩﻩ‪ .‬ﭼﻮﻥ ﺩﺭﺁﻧﺠﺎ ﭘﺰﺷﻚ ﻧﻴﺴﺖ ﺳﻴﺪﻱ ﻣﻲ ﺁﻳﺪ ﻭ ﻣﻴﮕﻮﻳﺪ‪ » :‬ﻣﻦ ﻫﻮ ﻣﻴﻜﺸﻢ ﻭ ﺟﺪﻡ ﺍﻭ ﺭﺍ ﺷﻔﺎ‬ ‫ﻣﻴﺪﻫﺪ«‪ .‬ﻳﻚ ﭘﻮﻟﻲ ﺍﺯ ﺧﺎﻥ ﻣﻴﮕﻴﺮﺩ ﻛﻪ ﻫﻮﻳﻲ ﺑﻜﺸﺪ ﻭ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ‪ .‬ﻓﺮﺩﺍ ﻛﻪ ﺩﻭﺑﺎﺭﻩ ﻣﻴﺮﻭﺩ ﭘﺴﺮ ﻣﺮﺩﻩ ﺑﻮﺩﻩ‪ .‬ﺧﺎﻥ ﻛﻪ‬ ‫ﺩﻟﺴﻮﺧﺘﻪ ﻭ ﺧﺸﻤﻨﺎﻙ ﻣﻴﺒﻮﺩﻩ ﭘﺮﺧﺎﺵ ﻛﺮﺩﻩ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺳﻴﺪ‪ ،‬ﭘﺲ ﺗﻮ ﭘﻮﻝ ﮔﺮﻓﺘﻲ ﻛﻪ ﻫﻮ ﻛﺸﻲ‪ ،‬ﭘﺲ ﭼﺸﺪ؟!‪ «.‬ﺳﻴﺪ‬ ‫ﻣﻀﻄﺮﺏ ﺷﺪﻩ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺧﺎﻥ؛ ﻫﻮ ﻛﺸﻴﺪﻡ‪ .‬ﺟﺪﻡ ﻧﺎﻣﺮﺩﻱ ﻛﺮﺩﻩ ﺍﺳﺖ!!«‪.‬‬ ‫ﺁﻥ ﺩﺍﺳﺘﺎﻥ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﺷﻤﺎ ﺑﻲ ﺷﺒﺎﻫﺖ ﺑﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺴﺖ‪ .‬ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﺁﻗﺎﻱ ﺏ ﺩﺭ ﺑﺎﺭﻩ ﻣﻌﺠﺰﻩ ﺍﺷﻜﺎﻝ ﻣﻴﻜﻨﻨﺪ ﺍﻳﻦ‬ ‫ﺑﻴﮕﻔﺘﮕﻮﺳﺖ ﻛﻪ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺍﺯ ﺍﻇﻬﺎﺭ ﻣﻌﺠﺰﻩ ﺑﻴﺰﺍﺭﻱ ﻧﻤﻮﺩﻩ‪ .‬ﺩﺭﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭ ﻗﺮﺁﻥ ﺁﻳﻪ ﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﻫﺴﺖ‪ .‬ﺩﺭﻳﻜﺠﺎ ﺍﺯ‬ ‫‪ -١‬ﺷﹶﻤﺎﻣﻪ = ﺩﺳﺘﻨﺒﻮﻱ ﻛﻮﭼﻚ ‪ ،‬ﻣﻴﻮﻩ ﺍﻱ ﺧﻮﺷﺒﻮﻛﻮﭼﻜﺘﺮ ﺍﺯ ﻃﺎﻟﺒﻲ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﭘﻴﻐﻤﺒﺮ ﻫﻔﺖ ﻓﻘﺮﻩ ﻣﻌﺠﺰﻩ‪ ١‬ﻣﻴﺨﻮﺍﻫﻨﺪ‪ ،‬ﺩﺭ ﭘﺎﺳﺦ ﻣﻴﻔﺮﻣﺎﻳﺪ‪» :‬ﺳﺒﺤﺎﻧﻚ ﻫﻞ ﻛﻨﺖ ﺍﻻ ﺑﺸﺮﺍ ﺭﺳﻮﻝ «‪ ٢.‬ﻣﻌﻨﺎﻳﺶ ﺁﻧﻜﻪ‪» :‬ﺁﻳﺎ‬ ‫ﻣﻦ ﺟﺰ ﻳﻚ ﺑﺸﺮﻱ ﻫﺴﺘﻢ ﻛﻪ ﻓﺮﺳﺘﺎﺩﻩ ﺧﺪﺍﻳﻢ؟!« ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺳﺨﻦ ﺩﺭﺍﺯ ﺍﺳﺖ ﻭ ﻣﻦ ﺩﺭﻛﺘﺎﺑﻬﺎﻳﻢ ﻧﻮﺷﺘﻪ ﺍﻡ‪ .‬ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﺍﮔﺮ‬ ‫ﻣﻌﺠﺰﻩ ﻧﺒﺎﺷﺪ ﺩﻟﻴﻞ ﺭﺍﺳﺘﮕﻮﻳﻲ ﻳﻚ ﭘﻴﻐﻤﺒﺮ ﻳﺎ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﭼﻪ ﺑﺎﺷﺪ ﻣﻮﺿﻮﻋﻴﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺟﺪﺍﮔﺎﻧﻪ ﮔﻔﺘﮕﻮ ﺷﻮﺩ‪ .‬ﺩﺭﺍﻳﻨﺠﺎ‬ ‫ﺳﺨﻦ ﻣﺎ ﺍﺯ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺍﺳﺖ‪.‬‬ ‫ﺏ ـ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﭼﺮﺍ ﻛﺮﺩﻩ ﺍﻧﺪ؟!‪ .‬ﻣﮕﺮ ﺑﺨﺪﺍ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺷﺘﻨﺪ؟!‪.‬‬ ‫ﺩ ـ ﺍﻳﻦ ﺳﺌﻮﺍﻝ ﺭﺍ ﻣﻦ ﺑﺎﻳﺪ ﺍﺯ ﺷﻤﺎ ﻛﻨﻢ‪ .‬ﻛﺎﺭﻫﺎﻳﻴﺴﺖ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﺪ ﻫﻢ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻣﺎ ﻣﻲ ﮔﻮﻳﻴﻢ ﺑﺎﻳﺪ ﺁﻧﻬﺎ‬ ‫ﺭﺍ ﻛﻨﺎﺭ ﮔﺰﺍﺷﺖ‪ .‬ﺷﻤﺎ ﻛﻪ ﻛﻨﺎﺭ ﻧﻤﻴﮕﺰﺍﺭﻳﺪ ﺑﮕﻮﻳﻴﺪ ﭼﻪ ﭘﺎﺳﺨﻲ ﻣﻴﺪﺍﺭﻳﺪ!‪ .‬ﺑﻬﺮﺣﺎﻝ ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﺯﻳﺎﺩ ﮔﻔﺘﮕﻮ ﻛﺮﺩﻳﻢ ﻭ ﻣﻦ‬ ‫ﺩﻟﻢ ﻣﻴﺨﻮﺍﻫﺪ ﺷﻤﺎ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺍﻧﺪﻳﺸﻪ ﺑﻜﺎﺭ ﺑﺮﻳﺪ ﻭ ﺳﭙﺲ ﺻﺤﺒﺖ ﻛﻨﻴﺪ ﺍﻳﻨﺴﺖ ﺑﻬﺘﺮ ﻣﻴﺪﺍﻧﻢ ﺑﺎﺯ ﻣﺎﻧﺪﻩ ﺳﺨﻦ ﺭﺍ ﺑﻪ‬ ‫ﻫﻔﺘﻪ ﺩﻳﮕﺮ ﺑﮕﺰﺍﺭﻳﻢ‪.‬‬

‫ﻳﻜﺘﻦ ﺍﺯ ﻗﻤﻪ ﺯﻧﺎﻥ‬ ‫‪ -١‬ﻭ ﻗﺎﻟﻮﺍ ﻟﻦ ﻧﺆﻣﻦ ﻟﻚ ﺣﺘﻲ ﺗﻔﺠﺮ ﻟﻨﺎ ﻣﻦ ﺍﻻﺭﺽ ﻳﻨﺒﻮﻋﺎ ﺍﻭﺗﻜﻮﻥ ﻟﻚ ﺟﻨﺎﺕ ﻣﻦ ﻧﺨﻴﻞ ﻭ ﺍﻋﻨﺎﺏ ﻓﺘﻔﺠﺮ ﺍﻻﻧﻬﺎﺭ ﺧﻼﻟﻬﺎ ﺗﻔﺠﻴﺮﺍ ﺍﻭﻳﻜﻮﻥ ﻟﻚ ﺑﻴﺖ ﻣﻦ ﺯﺧﺮﻑ ﺍﻭ ﺗﺮﻗﻲ‬ ‫ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻭ ﻟﻦ ﻧﺆﻣﻦ ﻟﺮﻗﻴﻚ ﺣﺘﻲ ﺗﻨﺰﻝ ﻋﻠﻴﻨﺎ ﻛﺘﺎﺑﺎ ﻧﻘﺮﺃﻩ ﺍﻭ ﺗﺴﻘﻂ ﺍﻟﺴﻤﺎﺀ ﻛﻤﺎ ﺯﻋﻤﺖ ﻋﻠﻴﻨﺎ ﻛﺴﻔﺎ ﺍﻭ ﺗﺄﺗﻲ ﺑﺎﷲ ﻭ ﺍﻟﻤﻼﺋﻜﻪ ﻗﺒﻴﻼ ‪ ) «...‬ﻣﻴﮕﻔﺘﻨﺪ ﻳﺎ ﺍﺯ ﺯﻣﻴﻦ ﭼﺸﻤﻪ ﺍﻱ‬ ‫ﺑﺸﻜﺎﻑ ﻭ ﻳﺎ ﺑﺎﻏﻲ ﭘﺪﻳﺪ ﺁﻭﺭ ﻛﻪ ﺧﺮﻣﺎﺳﺘﺎﻥ ﻭ ﺍﻧﮕﻮﺭﺳﺘﺎﻥ ﺑﺎﺷﺪ ﻭ ﭼﺸﻤﻪ ﻫﺎ ﺍﺯ ﻣﻴﺎﻥ ﺁﻥ ﺑﮕﺬﺭﺩ ‪ ،‬ﻳﺎ ﺗﺮﺍﺧﺎﻧﻪ ﺍﻱ ﺍﺯ ﺯﺭ ﺑﺎﺷﺪ ‪ ،‬ﻳﺎ ﺑﻪ ﺁﺳﻤﺎﻥ ﺑﺎﻻ ﺑﺮﻭ ‪ ،‬ﻳﺎ ﻛﺘﺎﺑﻲ ﻧﻮﺷﺘﻪ ﺍﺯ‬ ‫ﺁﺳﻤﺎﻥ ﻓﺮﻭﺩ ﺁﻭﺭ ‪ ،‬ﻳﺎ ﺁﺳﻤﺎﻥ ﺭﺍ ﺑﺴﺮ ﻣﺎ ﺑﺮﻳﺰ ‪ ،‬ﻳﺎ ﺧﺪﺍ ﻭ ﻓﺮﺷﺘﮕﺎﻥ ﺭﺍ ﺑﺠﻠﻮ ﻣﺎ ﺑﻴﺎﻭﺭ ( ‪.‬‬ ‫‪ -٢‬ﺳﺒﺤﺎﻧﻲ ﺭﺑﻲ ﻫﻞ ﻛﻨﺖ ﺍﻻ ﺑﺸﺮﺍ ﺭﺳﻮﻻ‬

‫ﺳﻮﺭﻩ ﺍﺳﺮﻱ ﺁﻳﺎﺕ ‪ ٩٠‬ﺗﺎ ‪) ٩٣‬ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫ﺳﻮﺭﻩ ﺍﺳﺮﻱ ﺍﻧﺘﻬﺎﻱ ﺁﻳﻪ ‪) ٩٣‬ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﻫﻔﺘــﻪ ﺩﻳــﮕﺮ‬ ‫ﺝ ـ ﺍﻳﻦ ﻳﻚ ﻫﻔﺘﻪ ﺑﻤﻦ ﺳﺨﺖ ﮔﺬﺷﺘﻪ‪ .‬ﺑﻴﺎﻧﺎﺕ ﺷﻤﺎ ﻗﺎﺑﻞ ﺭﺩ ﻧﻴﺴﺖ‪ .‬ﻭﻟﻲ ﺍﺷﻜﺎﻝ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ .‬ﻳﻜﻲ ﺍﺯ ﻋﻠﻤﺎ ﺑﺎ ﻣﺎ‬ ‫ﻫﻤﺴﺎﻳﻪ ﺍﺳﺖ‪ .‬ﻳﻜﺮﻭﺯ ﺭﻓﺘﻢ ﺑﻪ ﭘﻴﺶ ﺍﻭ‪ .‬ﻭﻟﻲ ﻫﻤﻴﻨﻜﻪ ﺳﺮ ﺻﺤﺒﺖ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩﻡ ﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﺣﺮﻓﻬﺎﻱ ﻛﺴﺮﻭﻳﺴﺖ‪ .‬ﺷﻤﺎ ﺑﻪ‬ ‫ﺍﻳﻨﻬﺎ ﮔﻮﺵ ﻧﺪﻫﻴﺪ‪ .‬ﻻﻣﺬﻫﺐ ﻣﻴﺸﻮﻳﺪ‪ .‬ﺍﻳﻦ ﺟﻮﺍﺏ ﺭﺍ ﺑﻤﻦ ﺩﺍﺩ‪.‬‬ ‫ﺍ ـ ﻣﻦ ﻫﻢ ﺩﺭ ﺍﻳﻦ ﭼﻨﺪ ﺭﻭﺯ ﻧﺎﺭﺍﺣﺖ ﺑﻮﺩﻡ‪ .‬ﻣﻨﻬﻢ ﻣﻴﺨﻮﺍﺳﺘﻢ ﺑﺎ ﻳﻜﻲ ﺍﺯ ﻋﻠﻤﺎ ﺻﺤﺒﺖ ﻛﻨﻢ ﻭ ﺑﺒﻴﻨﻢ ﺁﺧﺮ ﭼﻪ‬ ‫ﻣﻴﮕﻮﻳﻨﺪ؟‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﻣﻄﺎﻟﺐ ﺭﺍ ﺑﻄﻮﺭﻳﻜﻪ ﺷﻤﺎ ﺗﻘﺮﻳﺮ ﻣﻴﻜﻨﻴﺪ ﺩﺭ ﺫﻫﻦ ﻧﺪﺍﺷﺘﻢ ﻧﺨﻮﺍﺳﺘﻢ ﺑﺮﻭﻡ‪ .‬ﺑﻌﻘﻴﺪﺓ ﻣﻦ ﺑﻬﺘﺮ ﺍﺳﺖ ﺷﻤﺎ‬ ‫ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻨﻮﻳﺴﻴﺪ ﻭ ﭼﺎﭖ ﻛﻨﻴﺪ ﻭ ﻣﺎ ﺑﺪﻫﻴﻢ ﺑﺪﺳﺘﺸﺎﻥ‪ ،‬ﺑﺒﻴﻨﻴﻢ ﭼﻪ ﻣﻴﮕﻮﻳﻨﺪ‪.‬‬ ‫ﺩ ـ ﻣﺎ ﺑﺎﺭﻫﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻮﺷﺘﻴﻢ ﻭ ﭘﺎﺳﺦ ﺧﻮﺍﺳﺘﻴﻢ ﻭ ﭼﻮﻥ ﭘﺎﺳﺨﻲ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺩﺭ ﺗﺒﺮﻳﺰ ﺁﻥ ﻭﺣﺸﻴﮕﺮﻱ ﭘﺴﺖ ﺭﺍ ﻛﺮﺩﻧﺪ ﻛﻪ‬ ‫ﺷﻨﻴﺪﻩ ﺍﻳﺪ‪ .‬ﮔﺎﻫﻲ ﻧﻴﺰ ﻣﻲ ﺑﻴﻨﻴﻢ ﺩﺭﺍﻳﻦ ﺭﻭﺯﻧﺎﻣﻪ ﻭ ﺁﻥ ﻣﺠﻠﻪ ﺳﺨﻨﺎﻥ ﺑﻲ ﺍﺩﺑﺎﻧﻪ ﺧﺎﺭﺝ ﺍﺯ ﻣﻮﺿﻮﻉ ﻣﻴﻨﻮﻳﺴﻨﺪ‪ .‬ﺁﻧﻬﺎ ﺑﻪ ﺁﺳﺎﻧﻲ‬ ‫ﺩﺳﺖ ﺍﺯ ﺩﻛﺎﻥ ﺧﻮﺩ ﻧﺨﻮﺍﻫﻨﺪ ﺑﺮﺩﺍﺷﺖ‪.‬‬ ‫ﻼ ﻣﺮﺩﻡ ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﺑﺪﺍﻧﻨﺪ‪ .‬ﺁﻧﻬﺎ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﻧﻮﺷﺘﻪ ﺍﻳﺪ ﺯﺑﺎﻧﺶ‬ ‫ﺝ ـ ﺑﻬﺘﺮ ﺍﺳﺖ ﻧﻮﺷﺘﻪ ﺷﻮﺩ ﻭ ﺑﭽﺎﭖ ﺭﺳﺪ ﻛﻪ ﺍﻗ ﹰ‬ ‫ﻋﻮﺍﻣﻔﻬﻢ ﻧﺒﻮﺩﻩ‪.‬‬ ‫ﺏ ـ ﺩﺍﻣﺎﺩ ﻣﺎ ﻳﻜﻲ ﺍﺯ ﻋﻠﻤﺎﺳﺖ‪ ،‬ﺻﺎﺣﺐ ﻣﺤﻀﺮ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺍﻭ ﺻﺤﺒﺖ ﻣﻴﻜﺮﺩﻳﻢ ﻣﻴﮕﻔﺖ‪ :‬ﻋﻤﺮ ﻭ ﺍﺑﻮﺑﻜﺮ ﺍﺯ ﺍﻭﻝ ﺍﻳﻤﺎﻥ‬ ‫ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺭﻓﺘﻪ ﺑﻮﺩﻧﺪ ﭘﻴﺶ ﻛﺎﻫﻨﻲ ﻭ ﺍﺯﻭ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﭘﻴﻐﻤﺒﺮ ﻏﻠﺒﻪ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺍﺳﻼﻡ ﻗﻮﺕ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪ .‬ﺍﺯ‬ ‫ﺍﻳﻨﺠﻬﺖ ﺍﻇﻬﺎﺭ ﺍﻳﻤﺎﻥ ﻣﻴﻜﺮﺩﻧﺪ ﻭ ﻣﻘﺼﻮﺩﺷﺎﻥ ﺍﺯ ﺍﻭﻝ ﻏﺼﺐ ﺧﻼﻓﺖ ﺑﻮﺩﻩ‪.‬‬ ‫ﺩ ـ ﻣﻴﺪﺍﻧﻴﺪ ﺍﻳﻨﺤﺮﻑ ﺭﺍ ﭼﺮﺍ ﻣﻴﮕﻮﻳﻨﺪ؟‪ .‬ﭼﻮﻥ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﻛﻪ ﺷﻤﺎ ﭼﻄﻮﺭ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺭﺍ ﻣﻨﺎﻓﻖ ﻣﻴﺸﻤﺎﺭﻳﺪ ﺩﺭ‬ ‫ﺣﺎﻟﻴﻜﻪ ﺍﻳﺸﺎﻥ ﻫﻨﮕﺎﻣﻲ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺍﺳﻼﻡ ﺿﻌﻴﻒ ﺑﻮﺩ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﻣﺸﺮﻛﻴﻦ ﺻﺪﻣﻪ ﻭ ﺷﻜﻨﺠﻪ ﻣﻴﺪﻳﺪﻧﺪ؟!‪ .‬ﺍﮔﺮ‬ ‫ﺁﻧﻬﺎ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺷﺘﻨﺪ ﭼﺮﺍ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻧﺪ؟!‪ .‬ﺩﺭ ﭘﺎﺳﺦ ﺁﻥ ﺍﻳﺮﺍﺩﺳﺖ ﻛﻪ ﺍﻳﻦ ﺭﺍ ﺩﺭﺳﺖ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﻋﺠﻴﺐ ﺷﻴﻌﻴﺎﻥ‬ ‫ﻫﻤﻴﻨﺴﺖ ﻛﻪ ﭼﻮﻥ ﺑﺎ ﻛﺴﻲ ﮔﻔﺘﮕﻮ ﻣﻴﻜﻨﻨﺪ ﺍﺻﺮﺍﺭ ﻣﻴﻮﺭﺯﻧﺪ ﻛﻪ ﺷﻜﺴﺖ ﻧﺨﻮﺭﻧﺪ ﻭ ﺣﺮﻑ ﻃﺮﻑ ﺭﺍ ﻧﭙﺬﻳﺮﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ‬ ‫ﻣﻴﺒﻴﻨﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺮ ﺍﻳﺮﺍﺩﻱ ﻳﻚ ﭼﻴﺰﻱ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﺩﺭﺳﺖ ﻛﺮﺩﻧﺪ ﻭ ﮔﻔﺘﻨﺪ‪ .‬ﺍﺯ ﺩﺭﻭﻍ ﻫﻢ ﺩﺭﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺟﺘﻨﺎﺏ ﻧﺪﺍﺭﻧﺪ‪.‬‬ ‫ﻣﻦ ﺭﻭﺯﻱ ﺑﺎ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺍﺫﻳﺖ ﺭﺳﺎﻧﻴﺪﻥ ﻋﻤﺮ ﺑﻪ ﺩﺧﺘﺮ ﭘﻴﻐﻤﺒﺮ ﺻﺤﺒﺖ ﻣﻴﻜﺮﺩﻡ‪ .‬ﮔﻔﺘﻢ‪ :‬ﺍﻳﻨﻬﺎ ﺩﺭﻭﻏﺴﺖ‪ .‬ﺍﺯ‬ ‫ﺟﻤﻠﻪ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻡ ﻛﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺑﭽﻪ ﺍﻱ ﺑﻨﺎﻡ ﻣﺤﺴﻦ ﺳﻘﻂ ﺷﺪ‪ .‬ﻣﻦ ﻣﻴﭙﺮﺳﻢ‪ :‬ﺑﭽﻪ ﺍﻱ ﻛﻪ ﺯﺍﻳﻴﺪﻩ ﻧﺸﺪﻩ ﻧﺎﻡ ﭼﻪ ﻣﻴﺨﻮﺍﺳﺘﻪ؟!‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﺑﻮﺩ ﻛﻪ ﭘﺴﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺗﺎ ﻧﺎﻡ ﻣﺤﺴﻦ ﺑﻪ ﺍﻭ ﺑﮕﺰﺍﺭﻧﺪ؟!‪ .‬ﺁﻥ ﺷﺨﺺ ﻓﻮﺭﺍ ﺟﻮﺍﺏ ﺩﺍﺩ ﻭ ﮔﻔﺖ‪» :‬ﭘﻴﻐﻤﺒﺮ‬ ‫ﺧﺒﺮ ﺩﺍﺩﻩ ﻭ ﺧﻮﺩ ﺍﻭ ﻧﺎﻣﺶ ﺭﺍ ﻣﺤﺴﻦ ﮔﺰﺍﺭﺩﻩ ﺑﻮﺩ« ﮔﻔﺘﻢ‪ :‬ﺷﻤﺎ ﺍﻳﻨﺮﺍ ﺍﺯ ﻛﺠﺎ ﻣﻴﮕﻮﻳﻴﺪ؟ ﺍﻳﻦ ﺩﺭﻫﻴﭻ ﻛﺘﺎﺑﻲ ﻧﻴﺴﺖ‪ .‬ﮔﻔﺖ‪:‬‬ ‫»ﺩﺭﻛﺘﺎﺏ ﻧﺒﺎﺷﺪ‪ .‬ﻣﻦ ﺍﺯ ﻋﻘﻞ ﺧﻮﺩﻡ ﻣﻴﮕﻮﻳﻢ!«‪.‬‬ ‫ﺍﻳﻨﺮﺍ ﺩﺭ ﻳﻜﺠﺎ ﻫﻢ ﻧﻮﺷﺘﻪ ﺍﻡ ﺩﺍﺳﺘﺎﻥ ﺍﻳﻦ ﻣﺬﻫﺐ ﺩﺍﺳﺘﺎﻥ ﻛﺘﺎﺏ »ﺣﺴﻴﻦ ﻛﹸﺮﺩ« ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﺑﺸﻨﻮﻳﺪ ﻛﻪ ﻳﻚ ﺣﺴﻴﻦ‬ ‫ﻛﹸﺮﺩ ﺑﻮﺩﻩ ﻛﻪ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﺟﻨﮕﻬﺎ ﻣﻴﻜﺮﺩﻩ‪ ،‬ﺷﻬﺮﻫﺎ ﻣﻴﮕﺸﺎﺩﻩ‪ ،‬ﻟﺸﻜﺮﻫﺎ ﻣﻴﺸﻜﺴﺘﻪ‪ ،‬ﺗﻌﺠﺐ ﻣﻴﻜﻨﻴﺪ ﻛﻪ ﻳﻚ ﻧﻔﺮ ﭼﮕﻮﻧﻪ ﺍﻳﻦ‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﻛﺎﺭﻫﺎﻱ ﺑﺰﺭﮒ ﺭﺍ ﻣﻴﻜﺮﺩﻩ‪ .‬ﺣﺘﻲ ﺩﺭﻋﺎﻟﻢ ﺍﻓﺴﺎﻧﻪ ﻫﻢ ﺍﻳﻦ ﺭﺍ ﺗﻌﺠﺐ ﺁﻭﺭ ﻣﻴﺸﻤﺎﺭﻳﺪ‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﻛﺘﺎﺑﺶ ﺑﺪﺳﺘﺘﺎﻥ ﺍﻓﺘﺪ ﻭ‬ ‫ﺑﺨﻮﺍﻧﻴﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﺍﻓﺴﺎﻧﻪ ﻧﻮﻳﺲ ﺯﻣﻴﻨﻪ ﺭﺍ ﺩﺭﺳﺖ ﻛﺮﺩﻩ‪ .‬ﺯﻳﺮﺍ ﺣﺴﻴﻦ ﻛﺮﺩ ﺭﺍ ﺩﺍﺭﺍﻱ ﻗﻮﺕ ﻫﺰﺍﺭ ﻧﻔﺮ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ ،‬ﻳﻚ‬ ‫ﻋﻤﻮﺩ ﻫﻔﺘﺼﺪ ﻣﻨﻲ ﺑﺪﺳﺘﺶ ﺩﺍﺩﻩ‪ ،‬ﻋﻤﺮﻭﻋﻴﺎﺭﻱ ﺑﺮﺍﻳﺶ ﺳﺎﺧﺘﻪ ﻛﻪ ﺩﺭ ﻳﻚ ﻣﻌﻠﻖ ﺯﺩﻥ ﺍﺯ ﺍﺻﻔﻬﺎﻥ ﺑﻪ ﺗﺒﺮﻳﺰ ﻣﻴﺮﺳﻴﺪﻩ‪ .‬ﺑﺎ ﺍﻳﻦ‬ ‫ﺍﻓﺰﺍﺭﻫﺎ ﺣﺴﻴﻦ ﻛﺮﺩ ﺳﻬﻞ ﺍﺳﺖ ﻛﻪ ﻫﺮﻛﺲ ﺩﻳﮕﺮﻱ ﻣﻴﺘﻮﺍﻧﺴﺘﻪ ﻛﺎﺭﻫﺎﻱ ﺑﺴﻴﺎﺭ ﻋﺠﻴﺐ ﻛﻨﺪ‪ .‬ﺳﺨﺘﻲ ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﻛﻪ ﺁﺩﻡ‬ ‫ﻧﺘﻮﺍﻧﺪ ﺍﺯ ﺣﺪﻭﺩ ﻃﺒﻴﻌﺖ ﺧﺎﺭﺝ ﺷﻮﺩ‪ .‬ﻛﺴﻴﻜﻪ ﺍﺯ ﺣﺪﻭﺩ ﻃﺒﻴﻌﺖ ﺧﺎﺭﺝ ﺗﻮﺍﻧﺪ ﺷﺪ ﺑﺎ ﻫﻴﭻ ﺳﺨﺘﻲ ﺭﻭﺑﺮﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﻋﺎﻟﻢ ﺷﻴﻌﻴﮕﺮﻱ ﻧﻴﺰ ﭘﺎﺑﻨﺪ ﻫﻴﭽﻲ ﻧﺒﺎﻳﺪ ﺑﻮﺩ‪ .‬ﺑﺎﻳﺪ ﭘﺎﺳﺦ ﺩﺍﺩ ﻭ ﺷﻜﺴﺖ ﻧﺨﻮﺭﺩ‪ ،‬ﺭﺍﺳﺖ ﺑﻮﺩ ﺑﻮﺩﻩ‪ ،‬ﻧﺒﻮﺩ ﻧﺒﻮﺩﻩ‪ ،‬ﭘﺮﻭﺍﻱ‬ ‫ﻋﻘﻞ ﻧﺒﺎﻳﺪ ﻛﺮﺩ‪ ،‬ﻗﻴﻤﺘﻲ ﺑﻪ ﺗﺎﺭﻳﺦ ﻧﺒﺎﻳﺪ ﮔﺰﺍﺷﺖ‪ ،‬ﺣﺪﻭﺩ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﺪﻳﺪﻩ ﻧﺒﺎﻳﺪ ﮔﺮﻓﺖ‪ ،١‬ﺩﺳﺘﮕﺎﻩ ﺧﺪﺍ ﺭﺍ ﺁﺷﭙﺰﺧﺎﻧﻪ ﺍﻣﺎﻣﺎﻥ‬ ‫ﭘﻨﺪﺍﺷﺘﻪ ﻫﺮﭼﻪ ﻻﺯﻣﺴﺖ ﺑﺎﻳﺪ ﮔﻔﺖ‪.‬‬ ‫ﻣﺎ ﺍﮔﺮ ﺑﺎ ﻳﻚ ﻣﻼﻳﻲ ﻳﺎ ﻣﺮﺩ ﺑﺎﺳﻮﺍﺩﻱ ﺑﺴﺨﻦ ﭘﺮﺩﺍﺯﻳﻢ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻫﻴﭻ ﭼﻴﺰ ﺭﺍ ﭘﺎﺑﻨﺪ ﺧﻮﺩ ﻧﻤﻲ ﺷﻨﺎﺳﺪ ﻭ ﺑﻬﺮﮔﻔﺘﻪ ﺍﻱ‬ ‫ﭘﺎﺳﺦ ﻣﻴﺪﻫﺪ‪ .‬ﻣﺜﻼ ﺍﮔﺮﺑﮕﻮﻳﻴﻢ‪ :‬ﺧﻮﺩ ﻋﻠﻲ ﺑﺎ ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺭﺍﻩ ﺭﻓﺖ‪ ،‬ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪ :‬ﺗﻘﻴﻪ ﻣﻴﻜﺮﺩ‪ .‬ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺩﺧﺘﺮ‬ ‫ﺩﻭﺍﺯﺩﻩ ﺳﺎﻟﻪ ﺍﺵ ﺭﺍ ﺑﻪ ﻋﻤﺮ ﺩﺍﺩ‪ ،‬ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪ :‬ﺟﻨﻴﻪ ﺍﻱ ﺭﺍ ﺣﺎﺿﺮ ﻛﺮﺩ ﻭ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺍﺑﻮﺑﻜﺮ ﻭ ﻋﻤﺮ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﺿﻌﻒ ﺍﺳﻼﻡ ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺧﻮﺍﻫﺪ ﮔﻔﺖ‪ :‬ﭘﻴﺶ ﻛﺎﻫﻨﻲ ﺭﻓﺘﻪ ﺍﺯﻭ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺍﺳﻼﻡ ﻏﻠﺒﻪ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫ﺍﮔﺮﺑﮕﻮﻳﻴﻢ‪ :‬ﭘﻴﻐﻤﺒﺮ ﺩﺧﺘﺮ ﺁﻧﺎﻧﺮﺍ ﮔﺮﻓﺖ‪ ،‬ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﺗﻘﻴﻪ ﻣﻴﻜﺮﺩ‪ .‬ﺍﮔﺮ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﺎ ﺩﺍﺷﺘﻦ ﺍﻗﺘﺪﺍﺭ ﺧﻼﻓﺖ‬ ‫ﺭﺍ ﺑﻤﻌﺎﻭﻳﻪ ﻭﺍﮔﺰﺍﺷﺖ ﻭ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺑﺎ ﻧﺪﺍﺷﺘﻦ ﺍﻗﺘﺪﺍﺭ ﺑﻄﻠﺐ ﺧﻼﻓﺖ ﺑﺮﺧﺎﺳﺖ‪ ،‬ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﺑﺮﺍﻱ ﻫﺮﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ‬ ‫ﻟﻮﺡ ﺍﺯ ﺁﺳﻤﺎﻥ ﺁﻣﺪﻩ ﺑﻮﺩ ﻛﻪ ﺑﺎﻳﺴﺘﻲ ﺑﺮ ﻃﺒﻖ ﺁﻥ ﻋﻤﻞ ﻛﻨﻨﺪ‪.‬‬ ‫ﺝ ـ ﺣﻘﻴﻘﺖ ﺁﻧﺴﺘﻜﻪ ﺑﻴﺎﻧﺎﺕ ﺷﻤﺎ ﺑﺴﻴﺎﺭ ﺷﻴﺮﻳﻦ ﻭ ﺑﺴﻴﺎﺭ ﮔﻴﺮﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻛﺎﺭﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻣﺎ ﺧﻮﺩﻣﺎﻥ ﺩﺍﺷﺘﻪ ﺍﻳﻢ ﻭ‬ ‫ﺯﺷﺘﻴﺶ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ ﺍﻳﻢ‪ .‬ﺑﻠﻜﻪ ﺗﺼﻮﺭﻛﺮﺩﻩ ﺍﻳﻢ ﻛﺎﺭ ﻧﻴﻚ ﻣﻴﻜﻨﻴﻢ‪ .‬ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺣﻘﺴﺖ‪ .‬ﻭﻟﻲ ﺍﺷﻜﺎﻝ ﺑﺰﺭﮒ ﺩﺭ ﺟﺎﻱ‬ ‫ﺩﻳﮕﺮﺍﺳﺖ‪ :‬ﭼﻪ ﻛﻨﻴﻢ؟‪ ..‬ﺗﻜﻠﻴﻒ ﻣﺎ ﭼﻴﺴﺖ؟ ‪ ..‬ﺁﻳﺎ ﺑﻜﻠﻲ ﺑﻴﺪﻳﻦ ﺷﻮﻳﻢ؟‪.‬‬ ‫ﺩ ـ ﺑﺴﻴﺎﺭ ﻣﺘﺎﺳﻔﻢ ﻛﻪ ﭼﻨﻴﻦ ﺳﺨﻨﻲ ﺭﺍ ﻣﻴﺸﻨﻮﻡ‪ .‬ﭼﻮﻥ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺩﻳﻦ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ ﺍﻳﺪ ﺗﺼﻮﺭ ﻣﻴﻜﻨﻴﺪ ﺍﻳﻨﻬﺎ ﺩﻳﻨﺴﺖ ﻭ‬ ‫ﺷﻤﺎ ﺍﮔﺮ ﺁﻧﻬﺎ ﺭﺍ ﺭﻫﺎ ﻛﻨﻴﺪ ﺑﻴﺪﻳﻦ ﺧﻮﺍﻫﻴﺪ ﺑﻮﺩ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻗﻀﻴﻪ ﻣﻌﻜﻮﺳﺴﺖ ﻭ ﺣﻘﻴﻘﺖ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻨﻬﺎ ﺧﻮﺩ ﺑﻴﺪﻳﻨﻴﺴﺖ ﻭ‬ ‫ﺩﻳﻦ ﺑﺮﺍﻱ ﺁﻧﺴﺘﻜﻪ ﻣﺮﺩﻡ ﮔﺮﻓﺘﺎﺭ ﭼﻨﻴﻦ ﭼﻴﺰﻫﺎ ﻧﺒﺎﺷﻨﺪ‪ .‬ﻣﻦ ﺍﻣﺮﻭﺯ ﺣﻘﻴﻘﺖ ﺩﻳﻦ ﺭﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺭﻭﺷﻦ ﺧﻮﺍﻫﻢ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫ﺏ ـ ﻣﻦ ﻣﻴﺨﻮﺍﺳﺘﻢ ﺩﺭﺑﺎﺭﻩ ﺍﻣﺎﻡ ﻋﺼﺮ ﺑﭙﺮﺳﻢ‪ .‬ﻋﻘﻴﺪﻩ ﺷﻤﺎ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﭼﻴﺴﺖ؟‪..‬‬ ‫ﺩ ـ ﺑﻬﺘﺮ ﺍﺯ ﻫﻤﻪ ﺁﻧﺴﺖ ﻛﻪ ﺷﻤﺎ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺩﻳﻦ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ﻭ ﺁﻧﻮﻗﺖ ﺍﺯ ﻫﻤﻪ ﺍﻳﻦ ﺍﺷﻜﺎﻟﻬﺎ ﺧﻼﺹ ﺧﻮﺍﻫﻴﺪ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺍﺯ ﻣﻮﺿﻮﻉ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﻧﻴﺰ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﻴﻨﻪ ﺳﺨﻦ ﺧﻮﺍﻫﻢ ﺭﺍﻧﺪ‪ .‬ﺍﻛﻨﻮﻥ ﮔﻮﺵ ﺩﻫﻴﺪ ﺗﺎ ﺑﺴﺨﻦ ﭘﺮﺩﺍﺯﻡ‪:‬‬ ‫ﺍﻳﻦ ﺧﻮﺩ ﺑﺤﺜﻴﺴﺖ ﻛﻪ ﺩﻳﻦ ﭼﻴﺴﺖ ﻭ ﺑﺮﺍﻱ ﭼﻴﺴﺖ؟‪ ..‬ﭼﻪ ﭼﻴﺰﻫﺎﺳﺖ ﻛﻪ ﺩﻳﻦ ﻧﺎﻣﻴﺪﻩ ﻣﻴﺸﻮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﺑﺮﺍﻱ ﭼﻴﺴﺖ ﻛﻪ‬ ‫ﻣﺮﺩﻡ ﺑﺎﻳﺪ ﺩﻳﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﭼﻨﻴﻦ ﭘﺮﺳﺸﻬﺎﻳﻲ ﺍﺯ ﺷﻤﺎ ﺑﻜﻨﺪ ﻧﺨﻮﺍﻫﻴﺪ ﺗﻮﺍﻧﺴﺖ ﺑﻪ ﺍﻭ ﭘﺎﺳﺦ ﺩﻫﻴﺪ‪ .‬ﺯﻳﺮﺍ ﺗﺎﻛﻨﻮﻥ‬ ‫ﻫﻴﭻ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻴﻨﺪﻳﺸﻴﺪﻩ ﺍﻳﺪ‪ .‬ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﺍﺯ ﭘﺪﺭﺍﻧﺘﺎﻥ ﻳﺎ ﺍﺯﻣﻼﻳﺎﻥ ﺷﻨﻴﺪﻩ ﻭ ﻳﺎﺩﮔﺮﻓﺘﻪ ﻭ ﺭﺍﻩ ﺭﻓﺘﻪ ﺍﻳﺪ ﻭﻟﻲ ﻣﺎ ﭘﺎﺳﺦ ﺁﻧﻬﺎ‬ ‫ﺭﺍ ﻣﻴﺪﺍﻧﻴﻢ‪.‬‬

‫‪ -١‬ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ= ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺩﻳﻦ ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻭ ﺩﺍﻧﺴﺘﻦ ﻣﻌﻨﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺯﻳﺴﺘﻦ ﺍﺯ ﺭﻭﻱ ﺧﺮﺩ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻜﻪ ﻣﻴﮕﻮﻳﻴﻢ ﻣﺮﺩﻡ ﺑﺎﻳﺪ‬ ‫ﺩﻳﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻣﻘﺼﻮﺩﻣﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺭﺍﻩ ﺑﺎﺯ ﺍﺳﺖ ﻭ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪ ،‬ﺑﺸﻨﺎﺳﻨﺪ‪ ،‬ﻭ ﻣﻌﻨﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻭ‬ ‫ﺣﻘﺎﻳﻖ ﺁﻧﺮﺍ ﺑﺪﺍﻧﻨﺪ ﻭ ﺯﻳﺴﺘﻨﺸﺎﻥ ﺍﺯ ﺭﻭﻱ ﻓﻬﻢ ﻭ ﺧﺮﺩ ﺑﺎﺷﺪ ﻛﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺍﺯ ﺧﻮﺷﻴﻬﺎ ﻭ ﺁﺳﺎﻳﺸﻬﺎ ﺑﻬﺮﻩ ﻣﻨﺪ ﮔﺮﺩﻧﺪ‪ .‬ﺑﺮﺍﻱ ﺁﻧﻜﻪ‬ ‫ﺍﻳﻦ ﻣﻌﻨﻲ ﻧﻴﻚ ﻓﻬﻤﻴﺪﻩ ﺷﻮﺩ ﻣﻦ ﺑﺎﻳﺪ ﻣﺜﻠﻲ ﻳﺎﺩ ﻛﻨﻢ‪:‬‬ ‫ﺑﺒﻴﻨﻴﺪ‪ :‬ﻣﺮﺩﻡ ﺩﺭ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ ﺑﺪﻥ ﺧﻮﺩ ﻭ ﻣﻼﺣﻈﻪ ﺗﻨﺪﺭﺳﺘﻲ ﺑﻪ ﺩﻭ ﺩﺳﺘﻪ ﺗﻮﺍﻧﻨﺪ ﺑﻮﺩ‪ :‬ﻳﻜﺪﺳﺘﻪ ﺁﻧﺎﻧﻜﻪ ﺑﻴﺶ ﻳﺎ ﻛﻢ ﺍﺯ‬ ‫ﻛﻴﻔﻴﺖ ﺗﺮﻛﻴﺐ ﺑﺪﻥ ﻭ ﺍﺯ ﻣﻌﻨﻲ ﺣﻴﺎﺕ ﺁﮔﺎﻫﻲ ﺩﺍﺷﺘﻪ ﻋﻼﻗﻪ ﻣﻨﺪ ﺑﻪ ﺗﻨﺪﺭﺳﺘﻲ ﺧﻮﺩ ﺑﺎﺷﻨﺪ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭ ﺩﺭ ﺧﻮﺭﺩﻥ ﻭ‬ ‫ﺧﻮﺍﺑﻴﺪﻥ ﻭ ﻛﺎﺭﻛﺮﺩﻥ ﻭ ﺭﺧﺖ ﭘﻮﺷﻴﺪﻥ ﭘﺮﻭﺍﻱ ﺗﻨﺪﺭﺳﺘﻲ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﺯﻳﺎﻥ ﺁﻭﺭ ﭘﺮﻫﻴﺰ ﻧﻤﺎﻳﻨﺪ ﻭ ﻫﺮﮔﺎﻩ ﺩﭼﺎﺭ‬ ‫ﺑﻴﻤﺎﺭﻱ ﺷﺪﻧﺪ ﺑﺎ ﺩﺳﺘﻮﺭ ﭘﺰﺷﻚ ﺑﻪ ﻣﻌﺎﻟﺠﻪ ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﭼﻮﻥ ﻣﺴﻠﻢ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻳﻚ ﺷﻬﺮ ﺑﻠﻜﻪ ﺩﺭ ﻳﻚ ﺗﻮﺩﻩ ﺗﻨﺪﺭﺳﺘﻲ‬ ‫ﻫﺮﻛﺴﻲ ﺑﺴﺘﻪ ﺑﻪ ﺗﻨﺪﺭﺳﺘﻲ ﺩﻳﮕﺮﺍﻧﺴﺖ ﻫﻤﻴﺸﻪ ﻣﻘﻴﺪ ﺑﺤﻔﻆ ﺁﺩﺍﺏ ﺗﻨﺪﺭﺳﺘﻲ ﻋﻤﻮﻣﻲ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﻳﻜﺪﺳﺘﻪ ﺩﻳﮕﺮ ﺁﻧﺎﻧﻜﻪ ﺑﻌﻜﺲ ﺍﻳﻨﻬﺎ ﺍﺯ ﺯﻧﺪﮔﺎﻧﻲ ﺗﻨﻬﺎ ﺧﻮﺭﺩﻥ ﻭ ﺧﻮﺍﺑﻴﺪﻥ ﻭ ﻛﺎﻣﮕﺰﺍﺭﺩﻥ ﺭﺍ ﺷﻨﺎﺳﻨﺪ‪ .‬ﻧﻪ ﺍﺯ ﻛﻴﻔﻴﺖ ﺑﺪﻥ‬ ‫ﺍﻃﻼﻋﻲ ﻳﺎﺑﻨﺪ ﻭ ﻧﻪ ﺩﺭﺑﻨﺪ ﺗﻨﺪﺭﺳﺘﻲ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﻨﺪ‪ .‬ﻫﺮﭼﻪ ﺑﺠﻠﻮﻳﺸﺎﻥ ﮔﺰﺍﺭﺩﻩ ﺷﺪ ﺑﺨﻮﺭﻧﺪ‪ .‬ﻫﺮﻛﺎﺭﻱ ﺩﻟﺸﺎﻥ‬ ‫ﺧﻮﺍﺳﺖ ﺑﻜﻨﻨﺪ‪ .‬ﻫﺮ ﺯﻣﺎﻥ ﻫﻢ ﻛﻪ ﻧﺎﺧﻮﺵ ﺷﺪﻧﺪ ﺑﻪ ﻃﺒﻴﻌﺖ ﻭﺍﮔﺰﺍﺭﻧﺪ ﻭ ﻳﺎ ﺍﺯ ﻧﺎﺩﺍﻧﻲ ﺑﺴﺮ ﺟﺎﺩﻭﮔﺮ ﻭ ﺩﻋﺎﻧﻮﻳﺲ ﺷﺘﺎﺑﻨﺪ‪.‬‬ ‫ﻣﻌﻨﻲ ﺗﻨﺪﺭﺳﺘﻲ ﻋﻤﻮﻣﻲ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ ﻛﻤﺘﺮﻳﻦ ﭘﺮﻭﺍﻳﻲ ﻧﻨﻤﺎﻳﻨﺪ‪.‬‬ ‫ﻣﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺭ ﻣﻴﺎﻥ ﺗﻮﺩﻩ ﺧﻮﺩ ﻫﺮ ﺩﻭ ﺩﺳﺘﻪ ﺭﺍ ﺩﺍﺭﻳﻢ ﻭ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﭼﻪ ﺭﻓﺘﺎﺭﻱ ﻣﻴﻜﻨﻨﺪ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺯﻧﺪﮔﺎﻧﻲ ﺍﺟﺘﻤﺎﻋﻲ‬ ‫ﻧﻴﺰ ﻫﻤﻴﻦ ﺩﻭ ﺩﺳﺘﮕﻲ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﮔﺎﻫﻲ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻛﻪ ﻛﺴﺎﻧﻲ ﺍﺯ ﺭﻭﻱ ﻓﻬﻢ ﻭ ﺑﻴﻨﺶ ﺑﻪ ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻭ‬ ‫ﺩﺍﻧﺴﺘﻦ ﻣﻌﻨﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻛﻮﺷﻨﺪ ﻭ ﻣﻘﺼﻮﺩﻱ ﺭﺍ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺧﻠﻘﺖ ﺩﺭﻣﻴﺎﻥ ﺑﻮﺩﻩ ﺩﺭﻳﺎﺑﻨﺪ ﻭ ﺣﻘﺎﻳﻘﻲ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﻧﺪ‪ ،‬ﻭ‬ ‫ﺁﻧﮕﺎﻩ ﺩﺭ ﺭﻓﺘﺎﺭ ﻭﻛﺮﺩﺍﺭ ﺧﻮﺩﺷﺎﻥ ﺧﺮﺩ ﺭﺍ ﺭﺍﻫﻨﻤﺎ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﻫﺮﭼﻴﺰﻱ ﺭﺍ ﺑﻤﻌﻨﻲ ﺭﺍﺳﺘﺶ ﺷﻨﺎﺧﺘﻪ ﺑﻪ ﺁﻥ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﺑﻨﺪﻧﺪ ﻭ‬ ‫ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﺑﻴﺨﺮﺩﺍﻧﻪ ﻭ ﺯﻳﺎﻥ ﺁﻭﺭ ﺍﺟﺘﻨﺎﺏ ﻛﻨﻨﺪ ﻭ ﻫﺮﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺭ ﺑﻨﺪ ﺁﺳﺎﻳﺶ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﺑﺎﺷﻨﺪ‪ .‬ﻳﻚ ﭼﻨﻴﻦ‬ ‫ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﻣﺎ »ﺩﻳﻦ« ﻣﻴﻨﺎﻣﻴﻢ‪ .‬ﮔﺎﻫﻲ ﻧﻴﺰ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻛﻪ ﻛﺴﺎﻧﻲ ﭼﺸﻢ ﺑﺴﺘﻪ ﻭ ﻧﺎﺩﺍﻥ ﺑﺰﺭﮒ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﭘﻲ ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻭ‬ ‫ﺩﺭﻳﺎﻓﺘﻦ ﺣﻘﺎﻳﻖ ﺯﻧﺪﮔﺎﻧﻲ ﻧﺒﺎﺷﻨﺪ ﻭ ﻫﺮﻳﻜﻲ ﺟﺰ ﭘﻴﺮﻭﻱ ﺍﺯ ﻫﻮﺳﻬﺎ ﻭﺧﻮﺍﻫﺸﻬﺎﻱ ﺧﻮﺩ ﻧﻜﻨﺪ ﻭ ﺟﺰ ﺳﻮﺩ ﺧﻮﺩ ﺭﺍ ﻧﺠﻮﻳﺪ‬ ‫ﻭﻫﻤﻴﺸﻪ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺩﺭﻛﺸﺎﻛﺶ ﺑﺎﺷﻨﺪ‪ .‬ﻫﻴﭻ ﭼﻴﺰﻱ ﺭﺍ ﺑﻤﻌﻨﻲ ﺣﻘﻴﻘﻴﺶ ﻧﺸﻨﺎﺳﻨﺪ ﻭ ﺑﻤﻌﻨﻲ ﺣﻘﻴﻘﻴﺶ ﺑﻜﺎﺭ ﻧﺒﻨﺪﻧﺪ‪.‬‬ ‫ﻫﺮﮔﺮﻭﻫﻲ ﭘﻨﺪﺍﺭﻫﺎﻱ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﮔﺮﻓﺘﻪ ﺩﻧﺒﺎﻝ ﻛﻨﻨﺪ‪ .‬ﭼﻨﻴﻦ ﺭﻓﺘﺎﺭﻱ »ﺑﻴﺪﻳﻨﻲ« ﺍﺳﺖ‪.‬‬ ‫ﮔﻤﺎﻥ ﻣﻴﻜﻨﻢ ﺑﺎﺯ ﺭﻭﺷﻦ ﻧﺸﺪ ﻭ ﺑﺎﻳﺪ ﺗﻮﺿﻴﺢ ﺩﻳﮕﺮﻱ ﺩﻫﻢ‪ .‬ﺑﺒﻴﻨﻴﺪ‪ :‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﻣﺮﻭﺯ ﺑﻴﺪﻳﻨﻨﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﻧﻪ ﺩﺭﺑﺎﺭﺓ ﺟﻬﺎﻥ‬ ‫ﺩﺍﻧﺶ ﻭ ﺑﻴﻨﺶ ﻣﻴﺪﺍﺭﻧﺪ‪ ،‬ﻧﻪ ﻣﻌﻨﻲ ﺯﻧﺪﮔﻲ ﺭﺍ ﻣﻴﻔﻬﻤﻨﺪ‪ ،‬ﻧﻪ ﺍﺯ ﺣﻘﺎﻳﻖ ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﻛﻤﺘﺮ ﭼﻴﺰﻱ ﺭﺍ ﺑﻤﻌﻨﻲ‬ ‫ﺭﺍﺳﺘﺶ ﻣﻴﺸﻨﺎﺳﻨﺪ‪ .‬ﻫﺮﮔﺮﻭﻫﻲ ﺩﻧﺒﺎﻝ ﻳﻜﺮﺷﺘﻪ ﺍﺯ ﻧﺎﺩﺍﻧﻴﻬﺎ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪ ،‬ﻫﺮﻛﺴﻲ ﺟﺰ ﺩﺭ ﭘﻲ ﺳﻮﺩ ﺧﻮﺩ ﻧﻤﻴﺒﺎﺷﺪ‪.‬‬ ‫ﻣﺜﻼ ﻳﻜﺪﺳﺘﻪ ﻣﻲ ﺑﻴﻨﻲ ﺯﺣﻤﺖ ﻣﻴﻜﺸﻨﺪ ﻭ ﭘﻮﻝ ﺟﻤﻊ ﻣﻴﻜﻨﻨﺪ ﻭ ﺑﻪ ﻛﺮﺑﻼ ﻣﻴﺮﻭﻧﺪ‪ .‬ﺍﮔﺮ ﺑﭙﺮﺳﻴﻢ‪» :‬ﭼﺮﺍ ﻣﻴﺮﻭﻳﺪ؟!‪«.‬‬ ‫ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﺧﺪﺍ ﺩﻧﻴﺎ ﺭﺍ ﺑﺨﺎﻃﺮ ﭼﻬﺎﺭﺩﻩ ﻣﻌﺼﻮﻡ ﺁﻓﺮﻳﺪﻩ‪ .‬ﻣﺎ ﺑﻪ ﻃﻔﻴﻠﻲ ﻭﺟﻮﺩ ﺍﻳﺸﺎﻥ ﺧﻠﻖ ﺷﺪﻩ ﺍﻳﻢ‪ .‬ﺑﺎﻳﺪ ﺑﺰﻳﺎﺭﺗﺸﺎﻥ‬ ‫ﺑﺮﻭﻳﻢ‪ .‬ﺩﺭ ﻗﻴﺎﻣﺖ ﻧﻴﺰ ﺑﻤﺎ ﺷﻔﺎﻋﺖ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ«‪.‬‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺩﺭﺣﺎﻟﻴﻜﻪ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺑﻴﭙﺎﺳﺖ‪ .‬ﺧﺪﺍ ﺟﻬﺎﻥ ﺭﺍ ﺑﺨﺎﻃﺮ ﭼﻬﺎﺭﺩﻩ ﻣﻌﺼﻮﻡ ﻧﻴﺎﻓﺮﻳﺪﻩ‪ .‬ﺧﻮﺩﺵ ﺧﻮﺍﺳﺘﻪ ﻭ ﺁﻓﺮﻳﺪﻩ ﻭ ﺍﺧﺘﻴﺎﺭﺵ ﺭﺍ‬ ‫ﺑﺪﺳﺖ ﺁﺩﻣﻴﺎﻥ ﺩﺍﺩﻩ ﻛﻪ ﺁﺑﺎﺩﺵ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﺍﺯ ﺭﻓﺘﻦ ﺑﺰﻳﺎﺭﺕ ﻗﺒﺮﻫﺎ ﻧﻴﺰ ﻧﺘﻴﺠﻪ ﺍﻱ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻫﻤﭽﻨﺎﻥ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﻫﻴﭽﻜﺲ‬ ‫ﺷﻔﺎﻋﺖ ﻧﺨﻮﺍﻫﺪﻛﺮﺩ‪ .‬ﺑﻠﻜﻪ ﺷﻔﺎﻋﺖ ﻣﻌﻨﻲ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬ ‫ﻳﻜﺪﺳﺘﻪ ﺩﻳﮕﺮ ﻣﻲ ﺑﻴﻨﻲ ﺧﻮﺩ ﺭﺍ ﺻﻮﻓﻲ ﻳﺎ ﺩﺭﻭﻳﺶ ﻣﻴﺨﻮﺍﻧﻨﺪ ﻭ ﺑﻬﻤﻴﻦ ﻧﺎﻡ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﺟﺪﺍ ﻣﻴﮕﻴﺮﻧﺪ‪ .‬ﺍﮔﺮ ﺑﭙﺮﺳﻴﻢ‪:‬‬ ‫ﺷﻤﺎ ﭼﻪ ﻫﺴﺘﻴﺪ؟!‪ .‬ﭼﺮﺍ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﺟﺪﺍ ﮔﺮﻓﺘﻪ ﺍﻳﺪ؟!‪ .‬ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﻣﺎ ﺩﺭﻭﻳﺸﻴﻢ‪ ،‬ﺩﻧﻴﺎ ﺭﺍ ﺗﺮﻙ ﻛﺮﺩﻩ ﺍﻳﻢ«‪ .‬ﺑﺎﻳﺪ‬ ‫ﮔﻔﺖ‪ :‬ﭼﺮﺍ ﺗﺮﻙ ﻛﺮﺩﻩ ﺍﻳﺪ؟!‪ .‬ﭼﻪ ﺑﺪﻱ ﺍﺯ ﺁﻥ ﺩﻳﺪﻩ ﺍﻳﺪ؟!‪ .‬ﺁﻧﮕﺎﻩ ﭼﮕﻮﻧﻪ ﺗﺮﻙ ﻛﺮﺩﻩ ﺍﻳﺪ؟!‪ .‬ﺁﻳﺎ ﻧﺎﻥ ﻧﻤﻴﺨﻮﺭﻳﺪ؟!‪ .‬ﺭﺧﺖ‬ ‫ﻧﻤﻴﭙﻮﺷﻴﺪ؟!‪ .‬ﺑﺮﻭﻱ ﺯﻣﻴﻦ ﮔﺮﺩﺵ ﻧﻤﻲ ﻛﻨﻴﺪ؟!‪ .‬ﺁﺧﺮ ﭼﻜﺎﺭ ﻛﺮﺩﻩ ﺍﻳﺪ ﻛﻪ ﺗﺮﻙ ﺩﻧﻴﺎ ﺷﺪﻩ؟!‪ .‬ﺷﻤﺎ ﻫﻨﮕﺎﻣﻲ ﻣﻴﺘﻮﺍﻧﻴﺪ ﺩﻧﻴﺎ ﺭﺍ‬ ‫ﺗﺮﻙ ﻛﻨﻴﺪ ﻛﻪ ﺍﺯ ﺁﻥ ﺑﻴﺮﻭﻥ ﺭﻭﻳﺪ!‪ .‬ﻣﺎ ﺩﺭ ﺷﻤﺎ ﺟﺰ ﺗﻨﺒﻠﻲ ﻭ ﺑﻴﺤﺴﻲ ﭼﻴﺰﻱ ﻧﻤﻲ ﺑﻴﻨﻴﻢ‪ .‬ﺁﻳﺎ ﺍﻳﻨﺴﺖ ﻛﻪ ﻧﺎﻣﺶ ﺭﺍ ﺗﺮﻙ ﺩﻧﻴﺎ‬ ‫ﻧﻬﺎﺩﻩ ﺍﻳﺪ؟!‪.‬‬ ‫ﻳﻜﺪﺳﺘﻪ ﺩﻳﮕﺮ ﺍﺯ ﺩﺭﺱ ﺧﻮﺍﻧﺪﮔﺎﻥ ﺍﻧﺪﻳﺸﻪ ﺷﺎﻥ ﺍﻳﻨﺴﺖ‪ :‬ﺯﻧﺪﮔﺎﻧﻲ ﻣﺒﺎﺭﺯﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺯﻳﺮﻙ ﺑﻮﺩ ﻭ ﭘﻮﻝ ﺩﺭﺁﻭﺭﺩ«‬ ‫ﺩﺭﺣﺎﻟﻴﻜﻪ ﺯﻧﺪﮔﺎﻧﻲ ﻣﺒﺎﺭﺯﻩ ﻧﻴﺴﺖ‪ .‬ﻣﺮﺩﻣﺎﻥ ﺑﺎﻳﺪ ﺑﺠﺎﻱ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻫﻤﺪﺳﺘﻲ ﻛﻨﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﻧﺎﻓﻬﻤﻲ ﻫﺎ ﻭ ﻏﻠﻂ‬ ‫ﺍﻧﺪﻳﺸﻴﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﻭ ﻣﻦ ﺍﻳﻦ ﭼﻨﺪ ﭼﻴﺰ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻣﺜﻞ ﻳﺎﺩ ﻛﺮﺩﻡ‪.‬‬ ‫ﻼ ﺑﺎﺯﺭﮔﺎﻧﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑِﭽﻪ ﻣﻌﻨﻴﺴﺖ؟‪ .‬ﺷﻤﺎ ﺩﺭﺑﺎﺯﺍﺭ ﻫﺴﺘﻴﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﻫﻴﭻ ﭼﻴﺰ ﺑﻤﻌﻨﻲ ﺭﺍﺳﺘﺶ ﻧﻴﺴﺖ‪ .‬ﻣﺜ ﹰ‬ ‫ﺑﺎﺯﺭﮔﺎﻧﻲ ﭼﻴﺴﺖ؟‪ .‬ﺑﺎﺯﺭﮔﺎﻧﻲ ﺩﺭﺍﻳﺮﺍﻥ ﺁﻧﺴﺖ ﻛﻪ ﻛﺴﻲ ﻛﺎﻻﻳﻲ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮﻱ ﺑﺨﺮﺩ ﻭ ﻣﻘﺪﺍﺭﻱ ﺑﻪ ﺑﻬﺎﻳﺶ ﺍﻓﺰﻭﺩﻩ ﺑﻪ‬ ‫ﺳﻮﻣﻲ ﺑﻔﺮﻭﺷﺪ ﻭ ﺩﺭ ﻣﻴﺎﻧﻪ ﺧﻮﺩﺵ ﺩﺧﻠﻲ ﻛﻨﺪ‪ .‬ﺑﺎﺯﺭﮔﺎﻧﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺳﺖ ﺑﺪﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻛﺎﻻﺳﺖ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬ ‫ﺑﺎﺯﺭﮔﺎﻧﻲ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺘﺶ ﺁﻧﺴﺖ ﻛﻪ ﻛﺴﻴﻜﻪ ﻛﺎﻻﻳﻲ ﺭﺍ ﺗﻬﻴﻪ ﻛﺮﺩﻩ )ﻣﺜﻼ ﭘﺎﺭﭼﻪ ﻫﺎ ﺑﺎﻓﺘﻪ( ﻛﻪ ﺑﺎﻳﺪ ﺑﺪﺳﺖ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎ‬ ‫ﺑﺮﺳﺪ ﻛﻪ ﺁﻧﺮﺍ ﻣﺼﺮﻑ ﻛﻨﻨﺪ‪ ،‬ﭼﻮﻥ ﺁﻧﻜﺲ ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﺧﻮﺭﺩﻩ ﻓﺮﻭﺷﻲ ﻛﻨﺪ ﻭ ﺑﺎ ﻳﻜﺎﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎ ﻣﻌﺎﻣﻠﻪ ﻧﻤﺎﻳﺪ‪،‬‬ ‫ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﻳﻚ ﻛﺴﻲ ﻫﺴﺖ ﻛﻪ ﺩﺭ ﻣﻴﺎﻧﻪ ﻭﺍﺳﻄﻪ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﻛﻪ ﺍﺯ ﺁﻥ ﺗﻬﻴﻪ ﻛﻨﻨﺪﻩ ﻳﻜﺠﺎ ﺑﺨﺮﺩ ﻭ ﺑﻪ ﺍﻳﻦ ﻣﺼﺮﻑ‬ ‫ﻛﻨﻨﺪﮔﺎﻥ ﻛﻢ ﻛﻢ ﺑﻔﺮﻭﺷﺪ‪ .‬ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﺎﺯﺭﮔﺎﻧﻴﺴﺖ‪.‬‬ ‫ﭘﺲ ﻳﻚ ﺑﺎﺯﺭﮔﺎﻥ ﺣﻖ ﻧﺪﺍﺭﺩ ﻛﺎﻻﻳﻲ ﺭﺍ ﺑﻪ ﺑﺎﺯﺭﮔﺎﻥ ﺩﻳﮕﺮﻱ ﺑﻔﺮﻭﺷﺪ‪ .‬ﺣﻖ ﻧﺪﺍﺭﺩ ﺩﺭ ﺍﻧﺒﺎﺭ ﻧﮕﻪ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﻓﺮﻭﺵ ﺁﻥ‬ ‫ﺧﻮﺩﺩﺍﺭﻱ ﻧﻤﺎﻳﺪ‪ .‬ﺣﻖ ﻧﺪﺍﺭﺩ ﺑﻴﺶ ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﻋﺎﺩﻻﻧﻪ ﺑﻪ ﺑﻬﺎﻱ ﺁﻥ ﺑﻴﻔﺰﺍﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﻧﻴﺰ ﻣﺜﻞ ﺍﺳﺖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﮔﺮ ﺷﻤﺎ ﻣﻴﺨﻮﺍﻫﻴﺪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺣﻘﺎﻳﻘﻲ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ﺑﻬﺘﺮ ﺍﺳﺖ ﻛﺘﺎﺏ‬ ‫»ﻛﺎﺭﻭ ﭘﻴﺸﻪ ﻭ ﭘﻮﻝ« ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ ﺭﺍﻛﻪ ﻣﺎ ﺑﭽﺎﭖ ﺭﺳﺎﻧﻴﺪﻩ ﺍﻳﻢ ﺑﺨﻮﺍﻧﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﮔﻔﺘﮕﻮ ﺍﺯ ﺩﻳﻨﺴﺖ‪ .‬ﻣﻴﺨﻮﺍﻫﻢ ﺑﮕﻮﻳﻢ ﺩﻳﻦ‬ ‫ﺩﺍﻧﺴﺘﻦ ﺣﻘﺎﻳﻖ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺯﻳﺴﺘﻦ ﺍﺯ ﺭﻭﻱ ﺁﻥ ﺣﻘﺎﻳﻘﺴﺖ‪.‬‬ ‫ﺍ ـ ﺍﺟﺎﺯﻩ ﻓﺮﻣﺎﻳﻴﺪ ﺳﺌﻮﺍﻟﻬﺎﻳﻲ ﻛﻨﻴﻢ‪ :‬ﺍﮔﺮ »ﺩﻳﻦ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻴﺴﺖ ﭘﺲ ﺗﻜﻠﻴﻒ ﺧﺪﺍﺷﻨﺎﺳﻲ ﻭ ﻋﺒﺎﺩﺕ ﭼﻴﺴﺖ؟!‪ .‬ﻣﮕﺮ‬ ‫ﺍﻳﻨﻬﺎ ﺟﺰﻭ ﺩﻳﻦ ﻧﻴﺴﺖ؟!‪«.‬‬ ‫ﺝ ـ ﻣﻨﻬﻢ ﻣﻴﺨﻮﺍﺳﺘﻢ ﺑﭙﺮﺳﻢ‪ :‬ﭘﺲ ﻣﻮﺿﻮﻉ ﺁﺧﺮﺕ ﭼﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؟!‪ .‬ﺁﻳﺎ ﻧﺒﺎﻳﺪ ﺩﺭ ﻓﻜﺮ ﺁﺧﺮﺕ ﺑﺎﺷﻴﻢ؟!‪.‬‬ ‫ﺩ ـ ﻣﻦ ﺳﺨﻨﻢ ﺑﭙﺎﻳﺎﻥ ﻧﺮﺳﻴﺪﻩ ﺑﻮﺩ‪ .‬ﻣﻴﺨﻮﺍﺳﺘﻢ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻴﺰ ﺑﮕﻮﻳﻢ‪ .‬ﻣﺎ ﮔﻔﺘﻴﻢ‪ :‬ﺩﻳﻦ ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻭ‬ ‫ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪ .‬ﻫﻨﮕﺎﻣﻴﻜﻪ ﻣﺎ ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﻗﺖ ﻣﻴﻜﻨﻴﻢ ﻭ ﺍﻧﺪﻳﺸﻪ ﺑﻜﺎﺭ ﻣﻴﺒﺮﻳﻢ ﻣﻲ ﺑﻴﻨﻴﻢ ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ‬ ‫ﺧﻮﺩﺳﺮ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻣﻲ ﺑﻴﻨﻴﻢ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻧﻈﻢ ﻭ ﺣﻜﻤﺘﻲ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﺳﺮ ﻧﺘﻮﺍﻧﺴﺘﻲ ﺯﺩ‪.‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﻣﻲ ﺑﻴﻨﻴﻢ ﻣﺎ ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﻲ ﺍﺧﺘﻴﺎﺭ ﻣﻲ ﺁﻳﻴﻢ ﻭ ﺑﻲ ﺍﺧﺘﻴﺎﺭ ﻣﻴﺮﻭﻳﻢ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻲ ﺑﻴﻨﻴﻢ ﻭ ﻧﺎﭼﺎﺭ ﻣﻴﺸﻮﻳﻢ‬ ‫ﺍﻗﺮﺍﺭﻛﻨﻴﻢ ﻛﻪ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ‪ ،‬ﺩﺳﺘﮕﺎﻩ ﺩﻳﮕﺮﻱ ﻫﺴﺖ ﻭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪﻩ ﻭ‬ ‫ﮔﺮﺩﺍﻧﻨﺪﻩ ﺍﻱ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻛﻪ ﻣﻴﮕﻮﻳﻴﻢ‪ ،‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺟﺰﻭ ﺁﻧﺴﺖ‪.‬‬ ‫ﻣﺎ ﺧﺪﺍ ﺭﺍ ﺑﺎ ﻓﻬﻢ ﻭ ﺍﻧﺪﻳﺸﻪ ﺧﻮﺩ ﻣﻴﺸﻨﺎﺳﻴﻢ‪ .‬ﺑﺎﺯ ﺑﺎ ﻫﻤﺎﻥ ﻓﻬﻢ ﻭ ﺍﻧﺪﻳﺸﻪ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺟﺰ ﺧﺪﺍ ﻛﺴﻲ ﺭﺍ‬ ‫ﺩﺭﻛﺎﺭﻫﺎﻱ ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﺳﺘﻲ ﻧﻴﺴﺖ‪ .‬ﻣﺜﻼ ﺩﺭ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺩﺳﺖ ﭼﻬﺎﺭﺩﻩ ﻣﻌﺼﻮﻡ ﺭﺍ ﺩﺭﻛﺎﺭﻫﺎﻱ ﺟﻬﺎﻥ ﺩﺍﺧﻞ‬ ‫ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ‪ .‬ﻛﺘﺎﺑﻬﺎﻱ ﺷﻤﺎ ﭘﺮﺍﺳﺖ ﺍﺯ »ﺁﺩﺍﺏ ﺗﻮﺳﻞ ﺑﻪ ﺍﺋﻤﻪ ﻭ ﻃﻠﺐ ﺣﺎﺟﺖ ﺍﺯ ﺍﻳﺸﺎﻥ«‪.‬‬ ‫ﺍﻻﻥ ﺑﺎﺭﮔﺎﻫﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﻧﺠﻒ ﻭ ﻛﺮﺑﻼ ﻭ ﻗﻢ ﻭ ﻣﺸﻬﺪ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﻫﺴﺖ ﺷﻴﻌﻴﺎﻥ ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﺑﺰﻳﺎﺭﺕ ﻣﻴﺮﻭﻧﺪ ﻭ ﺍﺯ‬ ‫ﺁﻥ ﻗﺒﺮﻫﺎ ﺣﺎﺟﺖ ﻣﻴﺨﻮﺍﻫﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻋﻤﻮﻡ ﺷﻴﻌﻪ ﺍﺳﺖ‪ .‬ﺷﻴﺨﻴﻬﺎ ﻭ ﻛﺮﻳﻤﺨﺎﻧﻴﻬﺎ ﻳﻚ ﻗﺪﻡ ﺑﺎﻻﺗﺮ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ ﻭ ﺧﻠﻘﺖ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﻣﺮﺩﻡ ﻭ‬ ‫ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﺍﺩﺍﺭﻩ ﻛﺮﺩﻥ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺍﻣﺎﻣﻬﺎ ﻧﺴﺒﺖ ﺩﺍﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﻣﺎ ﺑﺎ ﻓﻬﻢ ﻭ ﺍﻧﺪﻳﺸﻪ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺍﻳﻨﻬﺎ ﺩﺭﻭﻍ ﻭ ﺑﻴﭙﺎﺳﺖ‪ .‬ﺯﻳﺮﺍ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺁﻥ ﺍﻣﺎﻣﺎﻥ ﻛﻪ ﻣﻴﮕﻮﻳﻨﺪ ﻫﻤﭽﻮﻥ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺑﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﻲ ﺍﺧﺘﻴﺎﺭ ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺁﻣﺪﻩ ﺑﻲ ﺍﺧﺘﻴﺎﺭ ﺭﻓﺘﻪ ﺍﻧﺪ‪ .‬ﻫﻤﺎﻥ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ ﺷﻤﺎ ﻛﻪ ﺳﺮﭼﺸﻤﻪ ﺍﻳﻦ‬ ‫ﺣﺮﻓﻬﺎ ﺍﻭ ﺭﺍ ﺑﺎﻳﺪ ﺷﻨﺎﺧﺖ‪ ،‬ﭼﻨﺪﺍﻥ ﻋﺎﺟﺰ ﺑﻮﺩ ﻛﻪ ﺩﻋﻮﻱ ﺍﻣﺎﻣﺖ ﻳﺎ ﺧﻼﻓﺖ ﻛﻪ ﻣﻴﻜﺮﺩ ﺑﻪ ﭘﻴﺮﻭﺍﻥ ﻣﻴﺴﭙﺮﺩ ﻛﻪ ﭘﻨﻬﺎﻥ ﺩﺍﺭﻧﺪ ﻭ‬ ‫ﺗﻘﻴﻪ ﻛﻨﻨﺪ‪ .‬ﻫﻤﺎﻥ ﺍﻣﺎﻡ ﭘﺴﺮﺵ ﺍﺳﻤﺎﻋﻴﻞ ﺭﺍ ﺑﻲ ﺍﻧﺪﺍﺯﻩ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺷﺖ ﻭ ﺍﻳﻦ ﺑﻮﺩ ﺍﻭ ﺭﺍ ﻧﺎﻣﺰﺩ ﺟﺎﻧﺸﻴﻨﻲ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ‬ ‫ﺍﺳﻤﺎﻋﻴﻞ ﺟﻮﺍﻧﻤﺮﮒ ﺷﺪ ﻭ ﺍﻭ ﻧﺘﻮﺍﻧﺴﺖ ﺟﻠﻮﮔﻴﺮﺩ ﭘﺲ ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﺩﺭﻛﺎﺭﻫﺎﻱ ﺟﻬﺎﻥ ﺩﺧﺎﻟﺖ ﺩﺍﺷﺘﻪ ﺍﻧﺪ؟!‬ ‫ﻣﺎﻧﻨﺪ ﻫﻤﻴﻦ ﺍﻳﺮﺍﺩ ﺭﺍ ﻣﺎ ﺑﻪ ﺑﻬﺎﻳﻴﻬﺎ ﻣﻴﮕﻴﺮﻳﻢ‪ .‬ﻣﻴﺮﺯﺍﺣﺴﻴﻨﻌﻠﻲ ﺑﻬﺎﺀ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺧﺪﺍ ﻣﻴﺨﻮﺍﻧﺪ ﺩﺭﻛﺘﺎﺏ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ‪ :‬ﻣﻦ‬ ‫ﺩﺭﺁﻓﺮﻳﺪﻥ ﺟﻬﺎﻥ ﻭ ﺍﺩﺍﺭﻩ ﻛﺮﺩﻥ ﺁﻥ ﺟﺎﻧﺸﻴﻦ ﺧﺪﺍ ﺑﻮﺩﻩ ﺍﻡ‪» .‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻘﺎﻡ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﺨﻠﻖ ﻭﺍﻻﻣﺮ«‪ .‬ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺍﻳﻦ‬ ‫ﺳﺨﻦ ﮔﺰﺍﻓﻪ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪﻩ ﺁﻥ ﺟﺰ ﻳﻚ ﻧﺎﺩﺍﻧﻲ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ ﻣـﺎ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﻫﻤﺎﻥ ﺑﻬﺎﺀ ﻣﺎﻧﻨﺪﺓ ﺩﻳﮕﺮ ﻣﺮﺩﻡ ﻣﻲ ﺑﻮﺩ‪.‬‬ ‫ﺑﻲ ﺍﺧﺘﻴﺎﺭ ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺁﻣﺪ ﻭ ﺑﻲ ﺍﺧﺘﻴﺎﺭ ﺭﻓﺖ‪ .‬ﺩﺭ ﺍﻳﺮﺍﻥ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﺰﻧﺪﺍﻧﺶ ﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺳﭙﺲ ﺑﻪ »ﺑﻐﺪﺍﺩ« ﺗﺒﻌﻴﺪﺵ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺍﺯ ﺑﻐﺪﺍﺩ ﻧﻴﺰ ﻋﺜﻤﺎﻧﻴﻬﺎ ﺗﺒﻌﻴﺪﺵ ﻛﺮﺩﻩ ﺑﻪ »ﺍﺳﺘﺎﻧﺒﻮﻝ« ﺑﺮﺩﻧﺪ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﺑﻪ »ﺍﹶﺩﺭﻧﻪ« ﺭﻭﺍﻧﻪ ﺳﺎﺧﺘﻨﺪ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﺑﻪ »ﻋﻜﺎ« ﻓﺮﺳﺘﺎﺩﻧﺪ‪.‬‬ ‫ﭼﻨﻴﻦ ﻣﺮﺩﻱ ﻧﺎﺗﻮﺍﻥ ﭼﮕﻮﻧﻪ ﺟﺎﻧﺸﻴﻦ ﺧﺪﺍ ﺑﻮﺩﻩ ﻭ ﺟﻬﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩ؟!‪..‬‬ ‫ﺧﻨﺪﻩ ﺁﻭﺭ ﺍﺳﺖ ﻛﻪ ﻫﻤﺎﻥ ﺑﻬﺎﺀ ﺍﺯ ﻳﻜﺴﻮ ﭘﻴﺎﭘﻲ ﺍﺯ ﻣﻈﻠﻮﻣﻴﺖ ﺷﻜﺎﻳﺖ ﻣﻴﻜﻨﺪ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﺩﺭﮔﺰﺍﻑ ﻭ ﻻﻑ ﺭﺍ ﺑﺎﺯﻛﺮﺩﻩ‬ ‫ﺩﻋﻮﻳﻲ ﺧﺪﺍﻳﻲ ﻣﻴﻜﻨﺪ‪ .‬ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﺷﻤﺎ ﺩﺭﺑﺎﺭﻩ ﺍﻣﺎﻣﺎﻧﺘﺎﻥ ﻣﻴﻜﻨﻴﺪ‪ .‬ﺍﺯ ﻳﻜﺴﻮ ﺑﻪ ﻣﻈﻠﻮﻣﻴﺖ ﺁﻧﻬﺎ ﺭﻭﺿﻪ ﻣﻴﺨﻮﺍﻧﻴﺪ ﻭ ﺁﻩ ﻭ‬ ‫ﻧﺎﻟﻪ ﺑﻠﻨﺪ ﻣﻴﻜﻨﻴﺪ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﻣﻴﮕﻮﻳﻴﺪ ﺍﺧﺘﻴﺎﺭ ﺟﻬﺎﻥ ﺩﺭ ﺩﺳﺖ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ‪.‬‬ ‫ﺩﺭﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪» :‬ﺩﻳﻦ ﺷﻨﺎﺧﺘﻦ ﻣﻌﻨﻲ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ«‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﻣﺮﺩﻡ ﺩﻳﻦ ﺩﺍﺷﺘﻨﺪ ﻭ ﻣﻌﻨﻲ ﺟﻬﺎﻥ ﻭ‬ ‫ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﺁﻥ ﻧﻤﻴﻜﺮﺩﻧﺪ ﻛﻪ ﺻﺪﻫﺎ ﻓﺮﺳﻨﮓ ﺭﺍﻩ ﺑﺮﻭﻧﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﻓﻼﻥ ﺑﺎﺭﮔﺎﻩ ﺍﻳﺴﺘﻨﺪ ﻭ ﺍﺯ ﺍﻭ ﺣﺎﺟﺖ‬ ‫ﺑﺨﻮﺍﻫﻨﺪ‪ .‬ﺁﻥ ﻧﻤﻴﻜﺮﺩﻧﺪ ﻛﻪ ﻳﻜﺪﺳﺘﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺟﺪﺍ ﺷﻮﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻬﺎﻳﻲ ﻧﺎﻣﻨﺪ ﻭ ﻫﻤﭽﻮﻥ ﺑﻬﺎﺀ ﻣﺮﺩﻱ ﺭﺍ ﺑﻪ ﺧﺪﺍﻳﻲ‬ ‫ﺷﻨﺎﺳﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺍﺯ ﻧﺪﺍﻧﺴﺘﻦ ﻣﻌﻨﻲ ﺟﻬﺎﻥ ﺍﺳﺖ ‪.‬‬ ‫ﺏ ـ ﻣﻦ ﺩﺭﺍﻳﻦ ﺑﺎﺏ ﺍﺯ ﺩﺍﻣﺎﺩ ﺧﻮﺩﻣﺎﻥ ﭘﺮﺳﻴﺪﻡ ﻣﻴﮕﻔﺖ‪ :‬ﻣﺎ ﻧﻤﻴﮕﻮﻳﻴﻢ ﻛﻪ ﺍﺋﻤﻪ ﺧﻮﺩﺷﺎﻥ ﺍﺧﺘﻴﺎﺭﻱ ﺩﺭ ﺍﻣﻮﺭ ﻛﻮﻥ‬ ‫ﺩﺍﺭﻧﺪ‪ .‬ﺁﻧﻬﺎ ﻣﻘﺮﺑﻴﻦ ﺩﺭﮔﺎﻩ ﺍﻟﻬﻴﻨﺪ‪ .‬ﻣﺎ ﻭﻗﺘﻴﻜﻪ ﺣﺎﺟﺖ ﻣﻴﺨﻮﺍﻫﻴﻢ ﻭﺍﺳﻄﻪ ﺷﺎﻥ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻴﻢ‪.‬‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺩ ـ ﺑﻪ ﺍﻳﻦ ﺳﺨﻦ ﺍﻭ ﺍﻳﺮﺍﺩﻫﺎﻱ ﺑﺴﻴﺎﺭ ﻭﺍﺭﺩ ﺍﺳﺖ‪:‬‬ ‫ﺍﻭﻻً‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺩﺭﻭﻏﺴﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺭﻧﮓ ﺛﺎﺑﺘﻲ ﻧﺪﺍﺭﺩ ﻭ ﻫﺮ ﺯﻣﺎﻥ ﻣﻴﺘﻮﺍﻥ ﺁﻧﺮﺍ ﺑﺮﻧﮓ ﺩﻳﮕﺮﻱ‬ ‫ﺍﻧﺪﺍﺧﺖ‪ .‬ﺍﻳﻦ ﻋﺎﺩﺕ ﻣﻼﻫﺎﺳﺖ ﻛﻪ ﻭﻗﺘﻴﻜﻪ ﺍﻳﺮﺍﺩﻱ ﮔﺮﻓﺘﻴﺪ ﻭ ﭘﺎﺳﺨﻲ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺭﻧﮓ ﻣﺬﻫﺐ ﺭﺍ ﻋﻮﺽ ﻣﻴﻜﻨﻨﺪ‪ .‬ﻣﺎ ﺧﻮﺏ‬ ‫ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺍﺧﺘﻴﺎﺭ ﺟﻬﺎﻧﺮﺍ ﺩﺭ ﺩﺳﺖ ﺍﻣﺎﻣﺎﻥ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ‪ .‬ﺍﺯ ﺻﺒﺢ ﺗﺎ ﺷﺎﻡ ﻣﻴﺸﻨﻮﻳﺪ‪» :‬ﺣﻀﺮﺕ ﻋﺒﺎﺱ‬ ‫ﻛﻤﺮﺕ ﺭﺍ ﺑﺰﻧﺪ«‪» ،‬ﺣﻀﺮﺕ ﻋﺒﺎﺱ ﺧﺎﻧﻪ ﺍﺕ ﺭﺍ ﺧﺮﺍﺏ ﻛﻨﺪ« ‪» ،‬ﺍﻣﺎﻡ ﺑﻴﻤﺎﺭ ﻣﺮﺿﺖ ﺭﺍ ﺷﻔﺎ ﺩﻫﺪ« ‪» ،‬ﺍﻣﺎﻡ ﺭﺿﺎ ﺩﺭﺩﺕ ﺭﺍ‬ ‫ﺩﻭﺍ ﻛﻨﺪ«‪.‬‬ ‫ﭘﺎﺭﺳﺎﻝ ﻳﻚ ﮔﺪﺍﻱ ﺳﻴﺪ ﭼﻮﻻﻏﻲ ﺩﺭ ﺧﻴﺎﺑﺎﻧﻬﺎﻱ ﺗﻬﺮﺍﻥ ﺑﻮﺩ ﻛﻪ ﭘﻴﺎﭘﻲ ﻧﺎﻡ »ﺍﻣﺎﻡ ﺯﺍﺩﻩ ﺩﺍﻭﺩ« ﺭﺍ ﺑﺰﺑﺎﻥ ﻣﻲ ﺁﻭﺭﺩ‪:‬‬ ‫»ﺍﻣﺎﻣﺰﺍﺩﻩ ﺩﺍﻭﺩ ﺣﺎﺟﺘﺖ ﺭﻭﺍ ﮔﺮﺩﺍﻧﺪ«‪» ،‬ﺍﻣﺎﻣﺰﺍﺩﻩ ﺩﺍﻭﺩ ﺗﺮﺍ ﺫﻟﻴﻞ ﻧﻜﻨﺪ«‪» ،‬ﺍﻣﺎﻣﺰﺍﺩﻩ ﺩﺍﻭﺩ ﻗﺮﺿﺖ ﺍﺩﺍ ﻛﻨﺪ«‪ .‬ﺍﺯ ﺻﺒﺢ ﺗﺎ ﺷﺎﻡ‬ ‫ﺍﻳﻨﻬﺎ ﻭﺭﺩ ﺯﺑﺎﻧﺶ ﺑﻮﺩ‪.‬‬

‫ﻳﻜﺘﻦ ﻗﻔﻞ ﺑﻪ ﺗﻦ‬ ‫ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻫﺮ ﺭﻭﺯ ﻫﺴﺖ ﻭ ﻛﺴﻲ ﻫﻢ ﺍﻳﺮﺍﺩ ﻧﻤﻴﮕﻴﺮﺩ‪ .‬ﻣﻴﺪﺍﻧﻢ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﻋﻘﻴﺪﻩ ﻋﻮﺍﻡ ﺍﺳﺖ‪.‬‬ ‫ﻣﻴﮕﻮﻳﻢ‪ :‬ﺷﻴﻌﻪ ﻫﻢ ﻫﻤﻴﻦ ﻋﻮﺍﻣﻬﺎ ﻫﺴﺘﻨﺪ‪ .‬ﻣﺎ ﻧﻴﺰ ﺍﺯ ﻫﻤﻴﻦ ﻋﻮﺍﻣﻬﺎ ﮔﻔﺘﮕﻮ ﻣﻴﻜﻨﻴﻢ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻜﻪ ﻫﻤﻴﻦ ﻣﻄﺎﻟﺐ ﺩﺭ ﺍﺳﺎﺱ‬ ‫ﺁﻥ ﻣﺬﻫﺐ ﺧﻮﺍﺑﻴﺪﻩ‪ .‬ﻣﻦ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻢ ﺍﺯ ﻛﺘﺎﺑﻬﺎ ﺩﻟﻴﻞ ﺑﻴﺎﻭﺭﻡ ﺻﺪ ﺩﻟﻴﻞ ﺗﻮﺍﻧﻢ ﺁﻭﺭﺩ‪ .‬ﻫﻤﺎﻥ ﺍﻣﺎﻣﺎﻥ ﺷﻤﺎ ﻣﺪﻋﻲ ﺑﻮﺩﻩ ﺍﻧﺪ ﻛﻪ‬ ‫ﺧﺪﺍ ﺍﺧﺘﻴﺎﺭ ﺟﻬﺎﻥ ﺭﺍ ﺑﺪﺳﺖ ﺍﻳﺸﺎﻥ ﺳﭙﺎﺭﺩﻩ‪ .‬ﻣﺪﻋﻲ ﺑﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺍﻋﻤﺎﻝ ﻣﺮﺩﻡ ﻫﺮ ﺭﻭﺯ ﺻﺒﺢ ﻭ ﺷﺎﻡ ﺑﻨﻈﺮ ﺍﻳﺸﺎﻥ ﻣﻴﺮﺳﺪ‪.‬‬ ‫ﻣﺪﻋﻲ ﺑﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺍﺧﺘﻴﺎﺭ ﺣﺴﺎﺏ ﻣﺮﺩﻡ ﺩﺭ ﺩﺳﺖ ﺍﻳﺸﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻣﺪﻋﻲ ﺑﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﻳﻜﻲ‬ ‫ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺮﺭﻭﻱ ﺯﻣﻴﻦ ﺑﺎﺷﺪ ﻭﮔﺮﻧﻪ ﺯﻣﻴﻦ ﺁﺭﺍﻡ ﻧﺨﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻓﺮﻭ ﺧﻮﺍﻫﺪ ﻛﺸﻴﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻣﻌﻨﺎﻳﺶ‬ ‫ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﻣﺮﺩﻡ ﻓﻬﻤﻴﺪﻩ ﺍﻧﺪ ﻭ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻡ ﻭ ﺑﺴﺘﮕﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺧﺘﻴﺎﺭﺩﺍﺭ ﺟﻬﺎﻥ ﻣﻴﺸﻨﺎﺳﻨﺪ‪.‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺛﺎﻧﻴﺎً‪ :‬ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﺍﺳﺖ‪» :‬ﻣﺎ ﻭﻗﺘﻴﻜﻪ ﺣﺎﺟﺖ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺁﻧﻬﺎ ﺭﺍ ﻭﺍﺳﻄﻪ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻴﻢ«‪ ،‬ﻫﻤﺎﻥ ﻭﺍﺳﻄﻪ ﻗﺮﺍﺭﺩﺍﺩﻥ ﻧﻴﺰ‬ ‫ﻏﻠﻄﺴﺖ‪ .‬ﺧﺪﺍﻳﻴﻜﻪ ﺍﺯ ﻫﺮ ﺭﺍﺯﻱ ﺁﮔﺎﻫﺴﺖ ﻭ ﻫﺮ ﺁﻭﺍﺯﻱ ﺭﺍ ﻣﻴﺸﻨﻮﺩ ﭼﻪ ﻧﻴﺎﺯ ﻫﺴﺖ ﻛﻪ ﻣﺎ ﻣﻴﺎﻧﻪ ﺧﻮﺩ ﻭ ﺍﻭ ﻭﺍﺳﻄﻪ ﻗﺮﺍﺭ‬ ‫ﺩﻫﻴﻢ؟!‪ .‬ﺁﻧﺎﻥ ﺧﺪﺍ ﺭﺍ ﭼﻪ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺍﻧﺪ ﻛﻪ ﭼﻨﻴﻦ ﺳﺨﻨﻲ ﻣﻴﮕﻮﻳﻨﺪ؟!‪ ..‬ﻣﮕﺮ ﺧﺪﺍ ﻧﺎﺻﺮﺍﻟﺪﻳﻨﺸﺎﻩ ﺍﺳﺖ ﻛﻪ ﻣﻨﻴﺠﻜﻲ ﺭﺍ‬ ‫»ﻋﺰﻳﺰﻛﺮﺩﻩ« ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﻫﺪ ﻭ ﻣﺮﺩﻡ ﺍﮔﺮ ﻛﺎﺭﻱ ﺩﺍﺷﺘﻨﺪ ﺍﻭ ﺭﺍ ﻭﺍﺳﻄﻪ ﺳﺎﺯﻧﺪ؟!‪ .‬ﻫﻤﻴﻦ ﺧﻮﺩﺵ ﺧﺪﺍﻧﺎﺷﻨﺎﺳﻲ ﻭ ﻧﺎﺩﺍﻧﻴﺴﺖ‪.‬‬ ‫ﺛﺎﻟﺜﺎً‪ :‬ﺷﻤﺎ ﺍﺯ ﺧﺪﺍ ﭼﻪ ﺣﺎﺟﺘﻲ ﻣﻴﺨﻮﺍﻫﻴﺪ؟!‪ ..‬ﺩﺭ ﻫﻤﻴﻦ ﺯﻣﻴﻨﻪ ﺣﺎﺟﺖ ﺧﻮﺍﺳﺘﻦ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺩﺭﻣﻴﺎﻧﺴﺖ‪ .‬ﺍﻳﻦ ﻣﺮﺩﻡ‬ ‫ﭼﻨﻴﻦ ﻣﻴﭙﻨﺪﺍﺭﻧﺪ ﻛﻪ ﺧﺪﺍ ﺩﺭ ﺁﺳﻤﺎﻥ ﻧﺸﺴﺘﻪ ﻭ ﭼﺸﻢ ﺑﺰﻣﻴﻦ ﺩﻭﺧﺘﻪ‪ ،‬ﻭ ﻣﺮﺩﻡ ﻧﻴﺰ ﻫﺮ ﻣﻄﻠﺒﻲ ﺩﺍﺭﻧﺪ ﺑﺎﻳﺪ ﭘﻴﺎﭘﻲ ﺑﺨﺪﺍ ﺭﺳﺎﻧﻨﺪ ﻭ‬ ‫ﻫﺮﻛﺠﺎ ﮔﻴﺮ ﻛﺮﺩﻧﺪ ﭼﺎﺭﻩ ﺍﺵ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﻫﻨﺪ‪ .‬ﭼﻨﻴﻦ ﻣﻴﭙﻨﺪﺍﺭﻧﺪ ﻛﻪ ﺧﺪﺍ ﻫﻤﭽﻮﻥ ﻳﻜﻲ ﺍﺯ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻣﺴﺘﺒﺪ ﺭﻭﻱ‬ ‫ﺯﻣﻴﻨﺴﺖ ﻛﻪ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﻣﺮﺩﻡ ﮔﻨﺎﻩ ﺑﺴﻴﺎﺭ ﻛﺮﺩﻧﺪ ﺑﻪ ﺍﻳﺸﺎﻥ ﺧﺸﻢ ﻣﻴﮕﻴﺮﺩ ﻭ ﺑﻼ ﻣﻴﻔﺮﺳﺘﺪ ﻭ ﺳﭙﺲ ﻛﻪ ﺗﻮﺑﻪ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ‬ ‫ﺍﻟﺘﻤﺎﺱ ﻭ ﺗﻀﺮﻉ ﭘﺮﺩﺍﺧﺘﻨﺪ )ﻭ ﺍﺋﻤﻪ ﺭﺍ ﻭﺍﺳﻄﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ( ﺍﺯ ﺳﺮ ﺧﺸﻢ ﭘﺎﻳﻴﻦ ﻣﻲ ﺁﻳﺪ ﻭ ﺁﻥ ﺑﻼ ﺭﺍ ﺭﻓﻊ ﻣﻴﻜﻨﺪ‪ .‬ﺩﻭ ﺳﺎﻝ‬ ‫ﭘﻴﺶ‪ ١‬ﻛﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺟﻨﮓ ﺩﺭ ﺍﻳﺮﺍﻥ ﻛﻤﻴﺎﺑﻲ ﺭﺧﺪﺍﺩ ﻭ ﻣﺮﺩﻡ ﺍﺯ ﮔﺮﺳﻨﮕﻲ ﻣﻴﻤﺮﺩﻧﺪ ﻣﻼﻳﺎﻥ ﺷﻤﺎ ﻓﺮﺻﺖ ﻳﺎﻓﺘﻨﺪ ﻭ ﺑﺠﺎﻥ‬ ‫ﻣﺮﺩﻡ ﺍﻓﺘﺎﺩﻧﺪ‪» :‬ﺩﻳﺪﻳﺪ ﺭﻭﺿﻪ ﺭﺍ ﺗﺮﻙ ﻛﺮﺩﻳﺪ ﻭ ﻛﻼﻩ ﻓﺮﻧﮕﻲ ﮔﺰﺍﺷﺘﻴﺪ ﻭ ﺯﻧﻬﺎ ﺭﻭﻳﺸﺎﻥ ﺑﺎﺯ ﻛﺮﺩﻧﺪ ﺧﺪﺍ ﺍﻳﻦ ﺑﻼ ﺭﺍ‬ ‫ﻓﺮﺳﺘﺎﺩ!«‪ .‬ﻫﻤﺎﻥ ﺷﺮﻳﻌﺖ ﺳﻨﮕﻠﺠﻲ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﻗﺎﻳﺎﻥ ﻧﺎﻣﺶ ﺭﺍ ﺑﺮﺩ ﻳﻚ ﺷﺐ ﺭﻣﻀﺎﻥ ﺭﻭ ﺑﻪ ﺧﺎﻧﻤﻬﺎ ﮔﺮﺩﺍﻧﻴﺪﻩ ﭼﻨﻴﻦ‬ ‫ﻣﻴﮕﻔﺘﻪ‪» :‬ﺩﻳﺪﻳﺪ ﺟﻮﺭﺍﺏ ﺑﭙﺎ ﻧﻜﺮﺩﻳﺪ ﻭ ﻫﺮﺷﺐ ﺑﻪ ﺳﻴﻨﻤﺎ ﺭﻓﺘﻴﺪ ﺧﺪﺍ ﻏﻀﺐ ﻛﺮﺩ‪ .‬ﭘﺲ ﺑﻴﺎﻳﻴﺪ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﺍﺣﻴﺎﺀ ﺑﺎ ﺧﺪﺍ‬ ‫ﺻﻠﺢ ﻛﻨﻴﺪ‪ .‬ﺍﻣﺸﺐ ﺩﺭ ﺍﻳﻦ ﻣﺴﺠﺪ ﺑﻪ ﻋﺒﺎﺩﺕ ﭘﺮﺩﺍﺯﻳﺪ«‪.‬‬ ‫ﻭﻟﻲ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺍﺵ ﻏﻠﻄﺴﺖ‪ ،‬ﻫﻤﻪ ﺍﺵ ﻋﻘﻴﺪﻩ ﻫﺎﻱ ﺑﺎﻃﻠﺴﺖ‪ .‬ﺣﻘﻴﻘﺖ ﺁﻧﺴﺖ ﻛﻪ ﺧﺪﺍ ﻛﻪ ﻣﺎ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺁﻭﺭﺩﻩ‬ ‫ﺁﻧﭽﻪ ﻣﺎ ﺑﺮﺍﻱ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺷﻴﺮﻳﻦ ﻛﺎﻣﻴﻬﺎﻱ ﺧﻮﺩ ﻻﺯﻡ ﺩﺍﺭﻳﻢ ﻣﻮﺍﺩﺵ ﺭﺍ ﺩﺭ ﻃﺒﻴﻌﺖ )ﺩﺭ ﺯﻣﻴﻦ ﻭ ﺁﺏ ﻭ ﻫﻮﺍ ﻭ ﺁﻓﺘﺎﺏ(‬ ‫ﮔﺰﺍﺭﺩﻩ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﺎﻳﺪ ﺑﻜﻮﺷﻴﻢ ﻭ ﺧﻮﺩﻣﺎﻥ ﺿﺮﻭﺭﻳﺎﺕ ﺯﻧﺪﮔﻲ ﺭﺍ ﺁﻣﺎﺩﻩ ﮔﺮﺩﺍﻧﻴﻢ‪ .‬ﺑﺎﻳﺪ ﺑﻜﺎﺭﻳﻢ ﻭ ﺑﺪﺭﻭﻳﻢ ﻭ ﺑﻜﻮﺑﻴﻢ ﻭ‬ ‫ﺑﭙﺰﻳﻢ ﻭ ﺑﺮﻳﺴﻴﻢ ﻭ ﺑﺒﺎﻓﻴﻢ ﻭ ﺑﺴﺎﺯﻳﻢ ﻭ ﺑﻨﻴﺎﺩ ﮔﺰﺍﺭﻳﻢ‪ .‬ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﻫﻤﻪ ﺑﻪ ﻋﻬﺪﻩ ﺧﻮﺩ ﻣﺎﺳﺖ‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﻣﻴﺨﻮﺍﻫﻴﺪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ‬ ‫ﺭﺍ ﻧﻴﻚ ﺑﺪﺍﻧﻴﺪ ﻫﻤﺎﻥ ﻛﺘﺎﺏ »ﻛﺎﺭﻭ ﭘﻴﺸﻪ ﻭﭘﻮﻝ« ﺭﺍ ﻛﻪ ﮔﻔﺘﻢ ﺑﺨﻮﺍﻧﻴﺪ‪.‬‬ ‫ﺷﻤﺎ ﻋﻘﻴﺪﻩ ﻣﻨﺪﻳﺪ ﻛﻪ ﺍﮔﺮ ﻧﺎﺧﻮﺵ ﺷﺪﻳﺪ ﺑﺎﻳﺪ ﺷﻔﺎﻳﺶ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻫﻴﺪ‪ .‬ﺍﮔﺮ ﻭﺍﻡ ﺩﺍﺷﺘﻴﺪ ﺍﺩﺍﻳﺶ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﻃﻠﺒﻴﺪ‪.‬‬ ‫ﺍﮔﺮ ﻋﺮﻭﺳﻲ ﻣﻴﺨﻮﺍﻫﻴﺪ ﺧﺮﺟﺶ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﭼﺸﻢ ﺩﺍﺭﻳﺪ‪ .‬ﻫﻤﻴﻦ ﻋﻘﻴﺪﻩ ﻫﺎﺗﺎﻥ ﺑﺎﻋﺚ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﻛﺸﻮﺭ ﺧﻮﺩ ﻧﭙﺮﺩﺍﺯﻳﺪ ﻭ‬ ‫ﻧﮕﻬﺪﺍﺭﻱ ﺁﻥ ﺭﺍ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﻧﺪﺍﻧﺴﺘﻪ ﺍﻳﻨﺮﺍ ﻧﻴﺰ ﺑﻪ ﻋﻬﺪﻩ ﺧﺪﺍ ﻭﺍﮔﺰﺍﺭﻳﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻏﻠﻂ ﺍﻧﺪﺭ ﻏﻠﻄﺴﺖ‪ .‬ﻛﺴﻲ ﻛﻪ ﻧﺎﺧﻮﺵ ﺷﺪﻩ ﺑﺎﻳﺪ ﺑﻪ ﭘﺰﺷﻚ ﺭﻭﺩ ﻭ ﺩﺭﻣﺎﻥ ﺧﻮﺍﻫﺪ‪ .‬ﻛﺴﻲ ﻛﻪ ﻭﺍﻣﺪﺍﺭ ﮔﺮﺩﻳﺪﻩ‬ ‫ﺑﺎﻳﺪ ﺑﻴﺸﺘﺮ ﻛﻮﺷﺪ ﻭ ﻗﻨﺎﻋﺖ ﻛﻨﺪ ﻭ ﻭﺍﻡ ﺧﻮﺩ ﺩﻫﺪ‪ .‬ﻛﺴﻲ ﻛﻪ ﻋﺮﻭﺳﻲ ﻣﻲ ﺧﻮﺍﻫﺪ ﺑﺎﻳﺪ ﺧﺮﺟﺶ ﺭﺍ ﺗﻬﻴﻪ ﻛﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ‬ ‫ﻗﺎﻋﺪﻩ ﻫﺎﻳﻴﺴﺖ ﻛﻪ ﻫﻤﺎﻥ ﺧﺪﺍ ﮔﺰﺍﺭﺩﻩ‪ .‬ﺍﻳﻨﻬﺎ ﺁﻳﻴﻦ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﻫﻤﻴﺸﻪ ﻣﻼﻫﺎﻱ ﺷﻤﺎ ﺑﻪ ﺑﻴﻤﺎﺭﺍﻥ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺷﻔﺎﻳﺖ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺑﺨﻮﺍﻩ«‪ .‬ﺁﺧﻮﻧﺪﻱ ﺩﺭ ﻗﺰﻭﻳﻦ ﺩﺭ ﺑﺎﻻﻱ ﻣﻨﺒﺮ ﻣﻴﮕﻔﺘﻪ‪ :‬ﺷﻤﺎ‬ ‫ﺑﻴﻤﺎﺭ ﻣﻴﺸﻮﻳﺪ ﺍﻭﻝ ﺑﻪ ﺩﺭ ﺧﺎﻧﻪ ﻃﺒﻴﺐ ﻣﻴﺮﻭﻳﺪ ﻭ ﭼﻮﻥ ﺍﺯ ﺁﻧﺠﺎ ﻧﻮﻣﻴﺪ ﺷﺪﻳﺪ ﺷﻔﺎﻱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﻣﻴﺨﻮﺍﻫﻴﺪ‪ .‬ﺷﻤﺎ ﺍﻭﻝ ﺑﻪ‬ ‫ﺩﺭ ﺧﺎﻧﻪ ﺧﺪﺍ ﺑﺮﻭﻳﺪ ﺗﺎ ﺑﺒﻴﻨﻴﺪ ﺷﻔﺎ ﻣﻲ ﻳﺎﺑﻴﺪ ﻳﺎ ﻧﻪ‪.‬‬

‫‪ -١‬ﺳﺎﻝ ‪ ١٣٢١‬ﺧﻮﺭﺷﻴﺪﻱ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﻣﻼﻱ ﺩﻳﮕﺮﻱ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻢ‪ .‬ﺭﻭﺯﻱ ﺍﺯ »ﻗﻮﺕ ﺍﻳﻤﺎﻥ« ﻣﻮﻋﻈﻪ ﻣﻴﻜﺮﺩﻩ ﻭ ﻣﻴﮕﻔﺘﻪ‪» :‬ﭘﻴﺮﻩ ﺯﻧﻲ ﺩﺭﺧﺎﻧﻪ ﻣﺎ ﻫﺴﺖ‪ .‬ﻣﻦ ﻗﻮﺕ‬ ‫ﺍﻳﻤﺎﻥ ﻏﺮﻳﺒﻲ ﺩﺭﻭ ﺩﻳﺪﻡ‪ .‬ﻧﺎﺧﻮﺵ ﺑﻮﺩ ﻫﺮﭼﻪ ﺍﺻﺮﺍﺭ ﻛﺮﺩﻳﻢ ﺑﻪ ﻃﺒﻴﺐ ﻧﺮﻓﺖ‪ .‬ﮔﻔﺖ ﻃﺒﻴﺐ ﻣﻦ ﺧﺪﺍﺳﺖ«‪.‬‬ ‫ﺩﺭﺟﺎﻳﻴﻜﻪ ﭘﻴﺸﻮﺍﻳﺎﻥ‪ ،‬ﺍﻳﻦ ﻣﻼﻳﺎﻥ ﺗﻴﺮﻩ ﻣﻐﺰ ﺑﺎﺷﻨﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺣﺎﻝ ﻣﺮﺩﻡ ﭼﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﺎﺯ ﻣﻴﮕﻮﻳﻢ‪ :‬ﺍﻳﻦ‬ ‫ﻏﻠﻄﺴﺖ‪.‬ﺁﻥ ﺑﻴﺪﻳﻨﻲ ﻛﻪ ﻣﻴﮕﻮﻳﻨﺪ ﻫﻤﻴﻦ ﻧﺎﺩﺍﻧﻴﻬﺎﺳﺖ‪ ،‬ﻫﻤﻴﻦ ﻧﺎﻓﻬﻤﻴﻬﺎﺳﺖ‪ .‬ﻣﻴﺪﺍﻧﻴﺪ ﻣﻌﻨﻲ ﺍﻳﻦ ﺑﺎﻭﺭﻫﺎ ﻭ ﺍﻳﻦ ﺭﻓﺘﺎﺭﻫﺎ‬ ‫ﭼﻴﺴﺖ؟‪ .‬ﺍﻳﻦ ﻣﻼﻳﺎﻥ ﺑﺨﺪﺍ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺁﻥ ﺁﻳﻴﻨﻲ ﻛﻪ ﺗﻮ ﮔﺰﺍﺭﺩﻩ ﻭ ﻣﺎ ﺭﺍ ﻣﻠﺰﻡ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻱ ﻛﻪ ﺧﻮﺩﻣﺎﻥ ﺑﻜﻮﺷﻴﻢ ﻭ‬ ‫ﻛﺎﺭﻫﺎﻱ ﺯﻧﺪﮔﻲ ﺭﺍ ﺭﺍﻩ ﺍﻧﺪﺍﺯﻳﻢ‪ ،‬ﻣﺎ ﺁﻧﺮﺍ ﻧﭙﺬﻳﺮﻓﺘﻪ ﺍﻳﻢ ﻭ ﺧﻮﺍﻫﺸﻤﻨﺪﻳﻢ ﺗﻮ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺑﺎﺯ ﮔﺮﺩ‪ .‬ﻣﺎ ﺗﻨﺒﻠﻴﻢ ﻭ ﻧﺨﻮﺍﻫﻴﻢ ﻛﻮﺷﻴﺪ‬ ‫ﻭﭼﺎﺭﻩ ﻛﺎﺭﻫﺎ ﺭﺍ ﺍﺯ ﺗﻮ ﺧﻮﺍﻫﻴﻢ ﺧﻮﺍﺳﺖ‪ .«..‬ﺍﻳﻨﺴﺖ ﻣﻌﻨﻲ ﺁﻥ ﻧﺎﺩﺍﻧﻴﻬﺎ‪ ،‬ﻭ ﺑﻴﮕﻔﺘﮕﻮﺳﺖ ﻛﻪ ﺧﺪﺍ ﺍﺯ ﺁﻳﻴﻦ ﺧﻮﺩ ﻧﺨﻮﺍﻫﺪ‬ ‫ﺑﺎﺯﮔﺸﺖ‪.‬‬ ‫ﻧﺘﻴﺠﻪ ﻫﻤﻴﻦ ﻧﺎﺩﺍﻧﻴﻬﺎﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺑﻬﻤﻪ ﭼﻴﺰ ﻻﺍﺑﺎﻟﻲ ﻭ ﺑﻴﺒﺎﻛﻨﺪ‪ .‬ﭘﻴﺮﺍﺭﺳﺎﻝ ﺯﻣﺴﺘﺎﻥ ﻛﻪ ﺗﻴﻔﻮﺱ ﺩﺭﺗﻬﺮﺍﻥ ﺷﺪﺕ‬ ‫ﺩﺍﺷﺖ ﻭﺯﺍﺭﺕ ﺑﻬﺪﺍﺭﻱ ﭘﻴﺎﭘﻲ ﺩﺳﺘﻮﺭﻫﺎ ﻣﻴﺪﺍﺩ ﻭ ﺁﮔﺎﻫﻴﻬﺎ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻴﻜﺮﺩ‪ .‬ﻭﻟﻲ ﻣﺮﺩﻡ ﭘﺮﻭﺍﻳﻲ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺑﻠﻜﻪ ﺭﻳﺸﺨﻨﺪ‬ ‫ﻛﺮﺩﻩ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺑﺎ ﺍﻳﻨﻬﺎ ﻧﻴﺴﺖ‪ .‬ﺁﺩﻡ ﺗﺎ ﺍﺟﻠﺶ ﻧﺮﺳﺪ ﻧﺨﻮﺍﻫﺪ ﻣﺮﺩ«‪.‬‬ ‫ﻣﻦ ﺭﻭﺯﻱ ﺳﻮﺍﺭ ﺍﺗﻮﺑﻮﺱ ﺑﻮﺩﻡ‪ .‬ﺷﺎﮔﺮﺩ ﺷﻮﻓﻮﺭ ﭘﻴﺎﭘﻲ ﻣﺴﺎﻓﺮ ﻣﻴﮕﺮﻓﺖ ﻭ ﺑﻪ ﺍﺗﻮﺑﻮﺱ ﻣﻴﭽﭙﺎﻧﺪ‪ .‬ﻳﻜﻲ ﺍﺯ ﻣﺴﺎﻓﺮﺍﻥ‬ ‫ﺍﻋﺘﺮﺍﺽ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪» :‬ﺑﺎﻳﺪ ﺍﺯ ﺷﭙﺶ ﺗﻴﻔﻮﺱ ﻣﻼﺣﻈﻪ ﻛﺮﺩ‪ .‬ﺍﻳﻨﻘﺪﺭﻣﺮﺩﻡ ﺭﺍ ﺑﻬﻢ ﻧﭽﭙﺎﻥ«‪ .‬ﻳﻜﺪﻓﻌﻪ ﺩﻳﺪﻡ ﻳﻚ ﺻﺪﺍﻱ‬ ‫ﻧﻜﺮﻩ ﺍﻱ ﺍﺯ ﮔﻮﺷﻪ ﺍﺗﻮﺑﻮﺱ ﺑﻠﻨﺪ ﺷﺪ‪» :‬ﺍﻱ ﺑﺎﺑﺎ ﻣﮕﺮ ﻣﺎ ﺑﺨﺪﺍ ﻋﻘﻴﺪﻩ ﻧﺪﺍﺭﻳﻢ؟!‪ .‬ﺷﭙﺶ ﭼﻴﻪ؟!«‪ .‬ﻳﻚ ﺁﻭﺍﺯ ﺩﻳﮕﺮﻱ ﺑﻪ ﺍﻭ ﭘﺎﺳﺦ‬ ‫ﺩﺍﺩ‪» :‬ﺍﺯ ﻭﻗﺘﻴﻜﻪ ﻣﺎ ﺍﻳﻤﺎﻧﻤﺎﻥ ﺿﻌﻴﻒ ﺷﺪ ﺧﺪﺍ ﻫﻢ ﺍﻳﻦ ﺑﻼﻫﺎ ﺭﺍ ﺑﻤﺎ ﻣﺴﻠﻂ ﮔﺮﺩﺍﻧﻴﺪ‪ .«..‬ﺁﻧﻮﻗﺖ ﺩﻧﺪﺍﻧﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻬﻢ ﻓﺸﺮﺩ‬ ‫ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ‪ » :‬ﺑﺎﺑﺎ‪ ،‬ﺷﭙﺶ ﻫﻢ ﺁﺩﻡ ﻣﻴﻜﺸﺪ؟!‪ .«..‬ﺍﻳﻨﺴﺖ ﻧﻤﻮﻧﻪ ﺍﻱ ﺍﺯ ﻧﺘﻴﺠﻪ ﻫﺎﻱ ﺁﻥ ﻧﺎﺩﺍﻧﻴﻬﺎ‪.‬‬ ‫ﺁﻥ ﺷﺮﻳﻌﺖ ﺳﻨﮕﻠﺠﻲ ﻛﻪ ﺗﻴﻔﻮﺱ ﮔﺮﻓﺖ ﻭ ﻣْﺮﺩ‪ ،‬ﺧﻮﺩﺵ ﺧﻮﺩ ﺭﺍ ﻛﺸﺘﻪ ﻭ ﻫﺰﺍﺭﻫﺎ ﻛﺴﺎﻥ ﺩﻳﮕﺮ ﺭﺍ ﻧﻴﺰ ﻛﺸﺘﻪ‪ .‬ﺯﻳﺮﺍ ﺍﻭ‬ ‫ﻧﻴﺰ ﻫﻤﻴﻦ ﻧﺎﺩﺍﻧﻴﻬﺎ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﻳﺎﺩ ﻣﻴﺪﺍﺩ‪ .‬ﺑﺒﻴﻨﻴﺪ ﭼﻪ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺍﺳﺖ ﺁﻥ ﺳﺨﻨﻲ ﻛﻪ ﮔﻔﺘﻪ‪» :‬ﺧﺎﻧﻤﻬﺎ ﺩﻳﺪﻳﺪ‪ ،‬ﺟﻮﺭﺍﺏ ﺑﭙﺎ‬ ‫ﻧﻜﺮﺩﻳﺪ ﻫﺮﺷﺐ ﺑﻪ ﺳﻴﻨﻤﺎ ﺭﻓﺘﻴﺪ‪ ،‬ﺧﺪﺍ ﻏﻀﺐ ﻛﺮﺩ‪ .«...‬ﻣﻌﻨﻲ ﺍﻳﻦ ﺳﺨﻦ ﺁﻧﺴﺘﻜﻪ ﺁﻥ ﮔﺮﺳﻨﮕﻲ ﻭ ﻛﻤﻴﺎﺑﻲ ﻛﻪ ﺩﺭﺳﺎﻝ ‪١٣٢١‬‬ ‫ﭘﺪﻳﺪ ﺁﻣﺪ ﻭ ﻫﺰﺍﺭﻫﺎ ﻛﺴﺎﻥ ﺭﺍ )ﺑﻮﻳﮋﻩ ﺩﺭﺟﻨﻮﺏ( ﺑﺰﻳﺮ ﺧﺎﻙ ﻓﺮﺳﺘﺎﺩ ﻧﺘﻴﺠﻪ ﺟﻮﺭﺍﺏ ﺑﭙﺎ ﻧﻜﺮﺩﻥ ﻭ ﻫﺮﺷﺐ ﺑﻪ ﺳﻴﻨﻤﺎ ﺭﻓﺘﻦ‬ ‫ﺯﻧﻬﺎﻱ ﺗﻬﺮﺍﻥ ﺑﻮﺩﻩ‪ .‬ﺧﺪﺍ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭ ﺑﺨﺸﻢ ﺁﻣﺪﻩ ﻭ ﺁﻥ ﮔﺮﺳﻨﮕﻲ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻩ‪ .‬ﺧﺪﺍ ﻛﻴﻨﻪ ﺟﻮﺭﺍﺏ ﺑﭙﺎ ﻧﻜﺮﺩﻥ ﺯﻧﻬﺎﻱ‬ ‫ﺧﻮﺷﮕﺬﺭﺍﻥ ﺗﻬﺮﺍﻥ ﺭﺍ ﺍﺯ ﺑﭽﻪ ﻫﺎﻱ ﺑﻴﮕﻨﺎﻩ ﺑﻨﺪﺭﻋﺒﺎﺱ ﻭ ﺑﻨﺪﺭ ﺭﻳﮓ ﻛﺸﻴﺪﻩ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻌﻨﻲ ﺁﻥ ﺳﺨﻦ‪.‬‬ ‫ﺷﻤﺎ ﻣﻴﺪﺍﻧﻴﺪ ﻛﻪ ﮔﺮﺳﻨﮕﻲ ﻭ ﻛﻤﻴﺎﺑﻲ ﺳﺎﻝ ‪١٣٢١‬ﭼﻪ ﺑﻮﺩ ﻭ ﺍﺯ ﻛﺠﺎ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩ‪ .‬ﺩﺭﺁﻥ ﺳﺎﻝ ﻗﺸﻮﻥ ﻣﺘﻔﻘﻴﻦ ﻛﻪ‬ ‫ﺩﺭﻛﺸﻮﺭﻣﺎ ﺑﻮﺩﻧﺪ ﺷﺮﻭﻉ ﻛﺮﺩﻧﺪ ﺑﻪ ﺧﻮﺍﺭﺑﺎﺭ ﺧﺮﻳﺪﻥ‪ ،‬ﻭ ﭼﻮﻥ ﺩﻭﻟﺖ ﻧﺎﺗﻮﺍﻥ ﺑﻮﺩ ﺟﻠﻮﮔﻴﺮﻱ ﻧﺘﻮﺍﻧﺴﺖ‪ .‬ﻧﺘﻴﺠﻪ ﺁﻥ ﺷﺪ ﻛﻪ‬ ‫ﺧﻮﺍﺭﺑﺎﺭ ﺑﻪ ﺑﻴﺮﻭﻥ ﺭﻓﺖ ﻭ ﺑﻴﮕﺎﻧﮕﺎﻥ ﺧﻮﺭﺩﻧﺪ ﻭ ﺧﻮﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﮔﺮﺳﻨﻪ ﻣﺎﻧﺪﻩ ﺑﻪ ﺁﻧﺤﺎﻝ ﺍﻓﺘﺎﺩﻧﺪ‪ .‬ﺩﺭﻫﻤﺎﻥ ﻫﻨﮕﺎﻡ ﺩﺭ ﺗﺤﺖ‬ ‫ﺗﺎﺛﻴﺮ ﻫﻤﺎﻥ ﮔﺮﺳﻨﮕﻲ ﻭ ﺑﺪﺑﺨﺘﻲ ﺗﻴﻔﻮﺱ ﻭ ﺗﻴﻔﻮﺋﻴﺪ ﻧﻴﺰ ﺷﺪﺕ ﻛﺮﺩ ﻭ ﮔﺮﻓﺘﺎﺭﻱ ﻣﺮﺩﻡ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺷﺪ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺷﻤﺎ ﺑﻴﻨﺪﻳﺸﻴﺪ ﻛﻪ ﺁﻥ ﮔﺮﺳﻨﮕﻲ ﻭ ﺑﺪﺑﺨﺘﻲ ﻧﺘﻴﺠﻪ ﭼﻪ ﺑﻮﺩﻩ؟‪ ..‬ﺁﻳﺎ ﻧﻪ ﺁﻧﺴﺖ ﻛﻪ ﻧﺘﻴﺠﻪ ﻧﺎﺗﻮﺍﻧﻲ ﺩﻭﻟﺖ ﻭ‬ ‫ﺑﻴﭽﺎﺭﮔﻲ ﻛﺸﻮﺭ ﺑﻮﺩﻩ؟‪ ..‬ﻧﻪ ﺁﻧﺴﺖ ﻛﻪ ﻣﺮﺩﻡ ﺑﺎﻳﺴﺘﻲ ﺍﺯ ﻫﻤﺎﻥ ﭘﻴﺸﺂﻣﺪ ﺑﺨﻮﺩ ﺁﻳﻨﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﭘﺲ ﺩﺭﺑﺎﺭﻩ ﻛﺸﻮﺭ ﺑﻲ ﭘﺮﻭﺍ‬ ‫ﻧﺒﺎﺷﻨﺪ؟‪.‬‬ ‫‪ -١‬ﭘﺮﻭﺍ = ﺗﻮﺟﻪ ‪ ،‬ﺍﻋﺘﻨﺎ‬

‫ﺑﻲ ﭘﺮﻭﺍ= ﺑﻲ ﺗﻮﺟﻪ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺩﺭ ﻳﻚ ﭼﻨﻴﻦ ﺯﻣﻴﻨﻪ ﺍﻱ ﺷﺮﻳﻌﺖ ﺳﻨﮕﻠﺠﻲ ﺁﻥ ﺳﺨﻦ ﻣﻬﻤﻞ ﺭﺍ ﮔﻔﺘﻪ‪ .‬ﺗﻨﻬﺎ ﺍﻭ ﻧﺒﻮﺩ ﻫﻤﻪ ﻣﻼﻳﺎﻥ ﻣﻴﮕﻔﺘﻨﺪ‪ .‬ﺭﻭﺳﻴﺎﻫﺎﻥ‬ ‫ﻓﺮﺻﺖ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﻪ ﮔﺮﻣﻲ ﺑﺎﺯﺍﺭ ﺧﻮﺩ ﻣﻴﻜﻮﺷﻴﺪﻧﺪ‪.‬‬ ‫ﺗﻴﺮﻩ ﺩﻻﻥ ﺍﺯ ﻳﻜﺴﻮ ﮔﻨﺎﻩ ﮔﺮﺳﻨﮕﻲ ﻭ ﻛﻤﻴﺎﺑﻲ ﺭﺍ ﺑﺨﺪﺍ ﻧﺴﺒﺖ ﻣﻴﺪﺍﺩﻧﺪ ﻭ ﻋﻠﺖ ﺁﻧﺮﺍ ﻧﻴﺰ ﺭﻭ ﻧﮕﺮﻓﺘﻦ ﻭ ﺟﻮﺭﺍﺏ ﻧﭙﻮﺷﻴﺪﻥ‬ ‫ﺯﻧﻬﺎ ﺫﻛﺮ ﻣﻴﻜﺮﺩﻧﺪ ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﺗﻮﻫﻴﻨﻲ ﺑﺰﺭﮒ ﺑﺨﺪﺍﻱ ﺟﻬﺎﻥ ﻣﻴﻜﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ ﻳﻜﺴﻮ ﻣﺮﺩﻡ ﺭﺍ ﺍﻏﻔﺎﻝ ﻛﺮﺩﻩ ﻧﻤﻴﮕﺰﺍﺭﻧﺪ ﻛﻪ‬ ‫ﻋﻠﺖ ﻭﺍﻗﻌﻲ ﻗﻀﻴﻪ ﺭﺍ ﻛﻪ ﺑﻲ ﺍﻋﺘﻨﺎﻳﻲ ﺑﻪ ﻛﺸﻮﺭ ﻭ ﺗﻮﺩﻩ ﺑﻮﺩﻩ ﺩﺭﻳﺎﺑﻨﺪ ﻭ ﺍﺯ ﺧﻄﺎﻱ ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩﻧﺪ‪ .‬ﺭﻭﺯﻱ ﺑﻪ ﻳﻜﻲ ﮔﻔﺘﻢ‪:‬‬ ‫ﺧﺪﺍ ﭼﻪ ﻛﺮﺩﻩ ﻛﻪ ﺍﻳﻦ ﺑﻼ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻩ؟!‪ .‬ﺁﻳﺎ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺒﺎﺭﺍﻧﻴﺪﻩ؟!‪ .‬ﺁﻳﺎ ﺍﺯ ﺯﻣﻴﻦ ﻧﺮﻭﻳﺎﻧﻴﺪﻩ؟!‪ .‬ﺁﻳﺎ ﺗﮕﺮﮒ ﻓﺮﺳﺘﺎﺩﻩ؟!‪ .‬ﺁﻳﺎ‬ ‫ﻣﻠﺦ ﻓﺮﺳﺘﺎﺩﻩ؟!‪ .‬ﺍﻱ ﻧﺎﺩﺍﻧﺎﻥ‪ ،‬ﺧﺪﺍ ﺭﻭﺯﻱ ﺷﻤﺎ ﺭﺍ ﺩﺍﺩﻩ‪ .‬ﻭﻟﻲ ﺷﻤﺎ ﭼﻮﻥ ﻣﺮﺩﻡ ﭘﺴﺖ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺍﻳﺪ ﻭ ﻛﺸﻮﺭﺗﺎﻥ ﻧﺎﺗﻮﺍﻧﺴﺖ‬ ‫ﺩﻳﮕﺮﺍﻥ ﻣﻴﻜﺸﻨﺪ ﻭ ﻣﻴﺒﺮﻧﺪ‪ .‬ﺳﺮﭼﺸﻤﻪ ﺍﻳﻦ ﺑﺪﺑﺨﺘﻲ؛ ﻧﺎﺗﻮﺍﻧﻲ ﻛﺸﻮﺭ‪ ،‬ﻭ ﺳﺮﭼﺸﻤﻪ ﻧﺎﺗﻮﺍﻧﻲ ﻛﺸﻮﺭ ﻧﻴﺰ ﺷﻤﺎ ﻣﻼﻳﺎﻥ ﻣﻴﺒﺎﺷﻴﺪ‪.‬‬ ‫ﺍﻳﻦ ﮔﺮﺳﻨﮕﻲ ﻭ ﺑﺪﺑﺨﺘﻲ ﻧﺘﻴﺠﻪ ﻭﺟﻮﺩﻫﺎﻱ ﺷﻮﻡ ﺷﻤﺎﺳﺖ‪ .‬ﻭﻟﻲ ﺷﻤﺎ ﺍﺯ ﺑﺲ ﺧﻴﺮﻩ ﺭﻭﻳﻴﺪ ﮔﻨﺎﻩ ﺭﺍ ﺑﮕﺮﺩﻥ ﺧﺪﺍ ﻣﻲ ﺍﻧﺪﺍﺯﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﺯﻳﺮﻛﻲ ﺭﺍ ﺷﻤﺎ ﺍﺯ ﭘﻴﺸﻮﺍﻳﺎﻧﺘﺎﻥ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺍﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﺳﺨﻨﻬﺎ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﺗﻔﺼﻴﻞ ﻣﻴﮕﻮﻳﻢ ﺑﺮﺍﻱ ﺁﻧﺴﺖ ﻛﻪ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺩﻳﻦ ﻛﻪ ﮔﻔﺘﮕﻮﻣﺎﻥ ﺍﺯ ﺁﻧﺴﺖ ﺭﻭﺷﻦ ﮔﺮﺩﺩ‪ .‬ﻣﺎ‬ ‫ﭼﻮﻥ ﺑﻪ ﻛﺴﻲ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺩﻳﻦ ﺷﻨﺎﺧﺘﻦ ﻣﻌﻨﻲ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪ ،‬ﺗﻌﺠﺐ ﻣﻴﻜﻨﺪ ﻭ ﻣﻴﮕﻮﻳﺪ‪ :‬ﻣﮕﺮ ﻣﺎ ﺟﻬﺎﻥ ﺭﺍ‬ ‫ﻧﻤﻴﺸﻨﺎﺳﻴﻢ؟!‪ .‬ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﻧﻤﻴﺸﻨﺎﺳﻴﻢ؟!‪ .‬ﻣﻦ ﻣﻴﺨﻮﺍﻫﻢ ﻧﺸﺎﻧﺪﻫﻢ ﻛﻪ ﻣﻘﺼﻮﺩ ﺍﺯ ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﭼﻴﺴﺖ‪.‬‬ ‫ﻣﻴﺨﻮﺍﻫﻢ ﻧﺸﺎﻥ ﺩﻫﻢ ﻛﻪ ﺻﺪﻫﺎ ﺣﻘﺎﻳﻖ ﻫﺴﺖ ﻛﻪ ﻣﺮﺩﻡ ﻧﻤﻲ ﺩﺍﻧﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﻣﻌﻜﻮﺱ ﺁﻧﺮﺍ ﻣﻴﺪﺍﻧﻨﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻨﻬﺎ ﺑﻌﻨﻮﺍﻥ ﻣﺜﻞ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺍﻭﻻ‪ :‬ﻣﺎ ﻧﺒﺎﻳﺪ ﺍﺯ ﺧﺪﺍ ﺣﺎﺟﺖ ﺑﺨﻮﺍﻫﻴﻢ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﻛﺎﺭﻫﺎﻱ ﺧﻮﺩﻣﺎﻥ ﺭﺍ‬ ‫ﺑﻪ ﺁﻥ ﺩﺍﻣﺎﺩ ﺁﻗﺎﻱ ﺏ ﺑﺎﻳﺪ ﮔﻔﺖ‪ً :‬‬ ‫ﺍﺯ ﺭﺍﻫﺶ ﺑﻜﻨﻴﻢ ﻭﺧﺪﺍ ﻧﻴﺰ ﻣﺎ ﺭﺍ ﻣﻮﻓﻖ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺧﺪﺍ ﺷﺎﻫﺮﺍﻫﻲ ﺑﺮﻭﻱ ﻣﺎ ﮔﺸﺎﺩﻩ ﻭ ﭼﺮﺍﻍ ﺧﺮﺩ‬ ‫ﺭﺍ ﺑﺪﺳﺖ ﻣﺎ ﺩﺍﺩﻩ ﻛﻪ ﺩﺭ ﺭﻭﺷﻨﺎﻳﻲ ﺁﻥ ﮔﺎﻡ ﺑﺮﺩﺍﺭﻳﻢ‪.‬‬ ‫ﺛﺎﻧﻴ ﹰﺎ ‪ :‬ﻣﺎ ﺑﺎ ﺧﺪﺍ ﺑﻪ ﻣﻴﺎﻧﺠﻲ‪ ١‬ﻧﻴﺎﺯ ﻧﺨﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ‪ .‬ﺧﺪﺍ ﺍﺯ ﻣﺎ ﺩﻭﺭ ﻧﻴﺴﺖ‪ .‬ﺑﻴﮕﺎﻧﻪ ﻫﻢ ﻧﻤﻲ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻣﻴﺎﻧﺠﻲ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩﻥ ﺑﺖ ﭘﺮﺳﺘﻴﺴﺖ‪ .‬ﺑﺖ ﭘﺮﺳﺘﺎﻧﻲ ﻛﻪ ﺩﺭﺁﻏﺎﺯ ﺍﺳﻼﻡ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﭘﻴﻐﻤﺒﺮ ﺑﻪ ﺁﻧﻬﺎ ﺍﻳﺮﺍﺩ ﻣﻴﮕﺮﻓﺖ ﺩﺭ ﭘﺎﺳﺨﺶ ﻣﻴﮕﻔﺘﻨﺪ‪:‬‬ ‫»ﻫﻮﻻﺀ ﺷﻔﻌﺎﺋﻨﺎ ﻋﻨﺪﺍﷲ «‪) ٢.‬ﺍﻳﻨﻬﺎ ﺩﺭﻧﺰﺩ ﺧﺪﺍ ﻣﻴﺎﻧﺠﻴﻬﺎﻱ ﻣﺎ ﻫﺴﺘﻨﺪ(‪.‬‬ ‫ﻣﻦ ﺩﺭﺷﮕﻔﺘﻢ ﭼﺮﺍ ﻣﺮﺩﻡ ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺑﺎ ﭼﺸﻢ ﻣﻲ ﺑﻴﻨﻨﺪ ﺩﺭﻙ ﻧﻤﻴﻜﻨﻨﺪ‪ .‬ﺷﻤﺎ ﻣﻴﮕﻮﻳﻴﺪ ﻳﮕﺎﻧﻪ ﻣﺮﺩﻱ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺣﻖ‬ ‫ﻣﻴﺒﺎﺷﻨﺪ ﻣﺎ ﺷﻴﻌﻴﺎﻧﻴﻢ‪ .‬ﺁﻧﮕﺎﻩ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻡ ﺭﺍ ﻭﺍﺳﻄﻪ ﻫﺎﻱ ﺧﻮﺩ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﺷﻨﺎﺳﻴﺪ‪ .‬ﺁﻥ ﺩﺳﺘﮕﺎﻫﻬﺎ ﺭﺍ ﺩﺭﻣﺸﻬﺪ ﻭ ﻗﻢ ﻭ‬ ‫ﻧﺠﻒ ﻭ ﻛﺮﺑﻼ ﻭ ﻛﺎﻇﻤﻴﻦ ﻭ ﺳﺎﻣﺮﻩ ﭼﻴﺪﻩ ﺍﻳﺪ‪ .‬ﺁﻥ ﮔﻨﺒﺪﻫﺎﻱ ﻃﻼ‪ ،‬ﺁﻥ ﻣﻨﺎﺭﻩ ﻫﺎﻱ ﺑﻠﻨﺪ‪ ،‬ﺁﻥ ﺻﺤﻨﻬﺎ‪ ،‬ﺁﻥ ﺯﻳﺎﺭﺗﻨﺎﻣﻪ ﻫﺎ‪ ،‬ﺁﻥ‬ ‫ﻧﻘﺎﺭﻩ ﻛﻮﺑﻴﺪﻧﻬﺎ‪ ،‬ﺁﻥ ﻫﺰﺍﺭﺍﻥ ﻣﻔﺘﺨﻮﺭﻫﺎ‪ ،‬ﺁﻥ ﺁﻣﺪ ﻭ ﺭﻓﺘﻬﺎ‪ .‬ﺑﻪ ﺍﻳﻨﻬﺎ ﺑﺲ ﻧﻜﺮﺩﻩ ﺻﺪﻫﺎ ﺍﻣﺎﻣﺰﺍﺩﻩ ﺍﺯ ﻋﺒﺪﺍﻟﻌﻈﻴﻢ ﻭ ﻋﺒﺪﺍﷲ ﻭ‬ ‫ﺩﺍﻭﺩ ﻭ ﺷﺎﻫﭽﺮﺍﻍ ﻭ ﺑﻲ ﺑﻲ ﺯﺑﻴﺪﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﺮﭘﺎ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﺪ‪ .‬ﺑﻪ ﺍﻳﻨﻬﻢ ﺑﺲ ﻧﻜﺮﺩﻩ ﺻﺪﻫﺎ ﮔﻮﺭﻫﺎﻱ ﻣﺘﺒﺮﻙ ﺍﺯ ﺷﻴﺦ‬ ‫ﺻﻔﻲ ﻭ ﺍﺑﻦ ﺑﺎﺑﻮﻳﻪ ﻭ ﺷﺎﻩ ﻧﻌﻤﺖ ﺍﷲ ﻭ ﺳﺮﻗﺒﺮﺁﻗﺎ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻳﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﺮﺩﻩ ﻫﺎ ﺑﺲ ﻧﻜﺮﺩﻩ ﻳﻚ ﺍﻣﺎﻡ‬ ‫ﻏﺎﻳﺐ ﺯﻧﺪﻩ ﺍﻱ ﻫﻢ ﺩﺭ ﺟﺎﺑﻠﻘﺎ ﻭ ﺟﺎﺑﻠﺴﺎ ﺍﻣﺎﻧﺖ ﺳﭙﺎﺭﺩﻩ ﺍﻳﺪ‪.‬‬ ‫‪ -١‬ﻣﻴﺎﻧﺠﻲ = ﺷﻔﻴﻊ‬

‫ﻣﻴﺎﻧﺠﻴﮕﺮﻱ= ﺷﻔﺎﻋﺖ‬

‫‪ -٢‬ﺳﻮﺭﻩ ﻳﻮﻧﺲ )‪ (١٠‬ﺁﻳﻪ ‪ ١٨‬ﻣﻜﻲ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺑﺎ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺷﻤﺎ ﺍﻣﺮﻭﺯ ﺍﺯ ﺧﻮﺍﺭﺗﺮﻳﻦ ﻣﺮﺩﻡ ﺟﻬﺎﻧﻴﺪ‪ .‬ﺍﻳﻦ ﻭﻳﺮﺍﻧﻲ ﻛﺸﻮﺭﺗﺎﻥ‪ ،‬ﺁﻥ ﺳﺨﺘﻲ ﺯﻧﺪﮔﻴﺘﺎﻥ‪ ،‬ﺁﻥ ﺯﻳﺮﺩﺳﺘﻲ ﺑﻪ‬ ‫ﺑﻴﮕﺎﻧﮕﺎﻧﺘﺎﻥ‪ .‬ﺩﻳﮕﺮ ﭼﻪ ﺩﻟﻴﻠﻲ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺭﺍﻫﺘﺎﻥ ﻏﻠﻄﺴﺖ؟!‪ .‬ﭼﻪ ﺩﻟﻴﻞ ﺭﻭﺷﻨﺘﺮ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﻣﻌﻨﻲ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ‬ ‫ﻧﺪﺍﻧﺴﺘﻪ ﺍﻳﺪ؟!‪.‬‬ ‫ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﻭﻗﺘﻴﻜﻪ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩ ﺑﺖ ﻫﺎ ﺭﺍ ﻛﻪ ﻗﺮﻳﺶ ﻣﻴﭙﺮﺳﺘﻴﺪﻧﺪ ﻧﺸﺎﻥ ﺩﺍﺩ ﻭ ﻣﻴﮕﻔﺖ‪» :‬ﺍﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ‬ ‫ﻻﻳﻨﻔﻌﻜﻢ ﺷﻴﺌﺎ ﻭﻻﻳﻀﺮﻛﻢ«‪ ١.‬ﻣﻴﮕﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﻧﻪ ﺳﻮﺩﻱ ﺑﻪ ﺷﻤﺎ ﺗﻮﺍﻧﻨﺪ ﺭﺳﺎﻧﻴﺪ ﻭ ﻧﻪ ﺯﻳﺎﻧﻲ ﺗﻮﺍﻧﻨﺪ ﺩﺍﺷﺖ ‪ ،‬ﺷﻤﺎ ﭼﮕﻮﻧﻪ ﺍﻳﻨﻬﺎ‬ ‫ﺭﺍ ﻣﻴﭙﺮﺳﺘﻴﺪ؟!‪ .‬ﭼﺮﺍ ﺧﺪﺍ ﺭﺍ ﮔﺰﺍﺭﺩﻩ ﺭﻭ ﺑﻪ ﺍﻳﻨﻬﺎ ﺁﻭﺭﺩﻩ ﺍﻳﺪ؟!‪ .‬ﺍﻛﻨﻮﻥ ﻫﻤﺎﻥ ﭘﺮﺳﺶ ﺭﺍ ﻣﻦ ﺍﺯ ﺷﻤﺎ ﻣﻴﻜﻨﻢ‪ .‬ﺍﻳﻦ ﮔﻨﺒﺪﻫﺎﻱ ﻃﻼ‬ ‫ﻭ ﺁﻥ ﻣﻨﺎﺭﻩ ﻫﺎﻱ ﺑﻠﻨﺪ ﻭ ﺁﻥ ﺻﻨﺪﻭﻗﻬﺎﻱ ﺯﺭﻳﻦ ﻭ ﺳﻴﻤﻴﻦ ﻛﻪ ﻧﻪ ﺳﻮﺩﻱ ﺑﻪ ﺷﻤﺎ ﺗﻮﺍﻧﻨﺪ ﺩﺍﺩ ﻭ ﻧﻪ ﺯﻳﺎﻧﻲ ﺗﻮﺍﻧﻨﺪ ﺭﺳﺎﻧﻴﺪ ﭼﺸﺪﻩ‬ ‫ﻛﻪ ﺷﻤﺎ ﺭﻭ ﺑﻪ ﺁﻧﻬﺎ ﺁﻭﺭﺩﻩ ﺍﻳﺪ؟!‪ .‬ﭼﺸﺪﻩ ﻛﻪ ﺍﺯ ﺻﺪﻫﺎ ﻓﺮﺳﻨﮓ ﺭﺍﻩ ﺑﺰﻳﺎﺭﺕ ﺁﻧﻬﺎ ﻣﻴﺮﻭﻳﺪ؟!‪ .‬ﭼﺸﺪﻩ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﺣﺎﺟﺖ‬ ‫ﻣﻴﺨﻮﺍﻫﻴﺪ؟!‪ .‬ﺗﺎﻛﻨﻮﻥ ﭼﻪ ﺳﻮﺩﻱ ﺑﻪ ﺷﻤﺎ ﻭ ﭼﻪ ﺯﻳﺎﻧﻲ ﺑﻪ ﺩﺷﻤﻨﺎﻧﺘﺎﻥ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻴﺪﺍﻧﻢ ﺩﺭﻛﺘﺎﺑﻬﺎﺗﺎﻥ ﻣﻌﺠﺰﻩ ﻫﺎ ﺍﺯﺁﻥ ﮔﻨﺒﺪﻫﺎ ﻭ ﺑﺎﺭﮔﺎﻫﻬﺎ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺍﻻﻥ ﺳﻴﺪﮔﺪﺍﻳﻲ ﺑﻨﺎﻡ ﺳﻴﺪﻣﺤﻤﺪﻋﻠﻲ ﺩﺭ ﺗﻬﺮﺍﻥ‬ ‫ﻫﺴﺖ ﻛﻪ ﺑﻪ ﺍﺩﺍﺭﻩ ﻫﺎ ﻣﻴﺮﻭﺩ ﻭ ﮔﺪﺍﻳﻲ ﻣﻴﻜﻨﺪ‪ .‬ﺍﻳﻦ ﻣﺮﺩ ﻣﺪﻋﻴﺴﺖ ﻛﻪ ﻣﻦ ﻛﻮﺭ ﻣﺎﺩﺭ ﺯﺍﺩ ﺑﻮﺩﻡ ﺣﻀﺮﺕ ﻋﺒﺎﺱ ﺑﻤﻦ ﺷﻔﺎ‬ ‫ﺩﺍﺩ‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺣﻜﺎﻳﺘﻬﺎ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻫﺴﺖ ‪ .‬ﻭﻟﻲ ﺁﻳﺎ ﻣﻴﺘﻮﺍﻥ ﺑﺎﻭﺭﻛﺮﺩ؟!‪.‬‬ ‫ﻳﺎﺩ ﺩﺍﺭﻡ ﺩﻭ ﺳﺎﻝ ﭘﻴﺶ ﻳﻜﻲ ﺍﺯ ﺍﺭﻭﭘﺎﻳﻴﻬﺎ ﺍﺯ ﻣﻦ ﻣﻴﭙﺮﺳﻴﺪ‪» :‬ﭼﺮﺍ ﺩﺭﺍﻳﺮﺍﻥ ﻫﻤﻪ ﺳﻴﺪﻫﺎ ﮔﺪﺍ ﻣﻴﺸﻮﻧﺪ؟!«‪ .‬ﺩﺭﺍﻳﻨﺠﺎ ﻫﻢ ﻣﻦ‬ ‫ﻣﻴﭙﺮﺳﻢ‪ :‬ﭼﺮﺍ ﻫﻤﻪ ﻛﺴﺎﻧﻴﻜﻪ ﺣﻀﺮﺕ ﻋﺒﺎﺱ ﻳﺎ ﺍﻣﺎﻡ ﺩﻳﮕﺮﻱ ﺷﻔﺎﺷﺎﻥ ﻣﻴﺪﻫﺪ ﮔﺪﺍ ﻣﻴﺸﻮﻧﺪ؟!‪ .‬ﺁﻳﺎ ﻧﻪ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﮔﺪﺍﻫﺎ‬ ‫ﺩﺭ ﭘﻲ ﻭﺳﺎﻳﻠﻲ ﺑﺮﺍﻱ ﺟﻠﺐ ﻧﻈﺮ ﻣﺮﺩﻡ ﻫﺴﺘﻨﺪ ﻭ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ؟!‪ .‬ﻫﻤﺎﻥ ﺳﻴﺪ ﻣﺤﻤﺪ ﻋﻠﻲ ﻣﺮﺩﻱ ﺍﺳﺖ ﺑﻲ ﺷﺮﻑ‪،‬‬ ‫ﺑﺎﺁﻥ ﮔﺮﺩﻥ ﻛﻠﻔﺖ ﮔﺪﺍﻳﻲ ﻣﻴﻜﻨﺪ‪ ،‬ﺍﺳﺐ ﻧﮕﺎﻩ ﻣﻴﺪﺍﺭﺩ ﻭ ﺳﻮﺍﺭ ﺷﺪﻩ ﺩﺭ ﺩﻳﻪ ﻫﺎ ﺑﮕﺪﺍﻳﻲ ﻣﻴﺮﻭﺩ‪ .‬ﭼﻨﻴﻦ ﻣﺮﺩﻱ ﺑﺴﺨﻨﺶ ﭼﻪ‬ ‫ﺍﻋﺘﻤﺎﺩ ﺗﻮﺍﻥ ﻛﺮﺩ؟!‪..‬‬ ‫ﺗﺎﺭﻳﺦ ﺩﺭ ﺩﺳﺖ ﻣﺎﺳﺖ ﻭ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺑﺎﺭﻫﺎ ﺩﺭ ﺯﻳﺮ ﻫﻤﺎﻥ ﮔﻨﺒﺪﻫﺎ ﻛﺸﺘﺎﺭﻫﺎﻱ ﺧﻮﻧﻴﻦ ﺭﺥ ﺩﺍﺩﻩ ﻭ ﻣﺮﺩﺍﻥ ﻭ‬ ‫ﺯﻧﺎﻥ ﺭﺍ ﻫﻤﭽﻮﻥ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺳﺮ ﺑﺮﻳﺪﻩ ﺍﻧﺪ ﻭ ﻛﻤﺘﺮﻳﻦ ﺳﻮﺩﻱ ﺍﺯ ﺁﻥ ﮔﻨﺒﺪﻫﺎ ﻭ ﺍﺯ ﺁﻥ ﮔﻮﺭﻫﺎ ﭘﺪﻳﺪﺍﺭ ﻧﮕﺮﺩﻳﺪﻩ ﻭ ﻧﺒﺎﻳﺴﺘﻲ‬ ‫ﺑﮕﺮﺩﺩ‪.‬‬ ‫ﺑﮕﺰﺍﺭ ﺷﺎﻋﺮ ﺷﻴﻌﻪ ﺑﮕﻮﻳﺪ‪:‬‬ ‫ﺷﺎﻫﻲ ﻛﻪ ﺑﻀﺮﺑﺖ ﺩﻭ ﺍﻧﮕﺸـــﺖ‬

‫ﺍﺯ ﻣﻌﺠﺰﻩ ﺍﺑﻦ ﻗﻴﺲ ﺭﺍ ﻛﺸــــﺖ‬

‫ﻣﺎﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪) ٨٥٨‬ﻗﻤﺮﻱ( ﻣﻮﻻ ﻋﻠﻲ ﭘﺴﺮ ﺳﻴﺪ ﻣﺤﻤﺪ ﻣﺸﻌﺸﻊ ﺑﻬﻤﺎﻥ ﻧﺠﻒ ﺩﺳﺖ ﻳﺎﻓﺖ ﻭ ﻛﺸﺘﺎﺭ ﻭ ﺗﺎﺭﺍﺝ‬ ‫ﺳﺨﺘﻲ ﻛﺮﺩ ﻭ ﺁﻥ ﺻﻨﺪﻭﻕ ﺭﺍ ﺷﻜﺴﺖ ﻭ ﻋﺮﺑﻬﺎ ﭼﻮﺑﻬﺎﻱ ﺁﻧﺮﺍ ﺯﻳﺮ ﺩﻳﮓ ﺳﻮﺯﺍﻧﻴﺪﻩ ﺧﻮﺭﺍﻙ ﭘﺨﺘﻨﺪ‪.‬‬ ‫ﻫﻤﭽﻨﺎﻥ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪) ١٢١٦‬ﻗﻤﺮﻱ( ﻭﻫﺎﺑﻴﺎﻥ ﺑﻪ ﻛﺮﺑﻼ ﺩﺳﺖ ﻳﺎﻓﺘﻨﺪ ﻭ ﺩﺭ ﺭﻭﺯ ﻋﺎﺷﻮﺭﺍ ﺩﺭﺁﻥ ﺷﻬﺮ ﺑﻪ ﻛﺸﺘﺎﺭ‬ ‫ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺑﺨﺎﻧﻪ ﻫﺎ ﺭﻓﺘﻪ ﺩﺳﺖ ﺑﺰﻧﺎﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﻳﺎﺯﻳﺪﻧﺪ‪ ٢‬ﻭ ﺑﭽﮕﺎﻥ ﺷﻴﺮﺧﻮﺍﺭ ﺭﺍ ﺳﺮ ﺑﺮﻳﺪﻧﺪ ﻭ ﺩﺭ ﺯﻳﺮ ﮔﻨﺒﺪﻫﺎ ﻭ‬ ‫ﺩﺭﭘﻴﺮﺍﻣﻮﻥ ﺁﻧﻬﺎ ﻫﺮﻛﻪ ﺭﺍ ﻳﺎﻓﺘﻨﺪ ﻛﺸﺘﻨﺪ‪ .‬ﺻﻨﺪﻭﻗﻬﺎ ﺭﺍ ﺷﻜﺴﺘﻨﺪ ﻭ ﮔﻮﺭﻫﺎ ﺭﺍ ﻛﻨﺪﻧﺪ‪ .‬ﺩﺭ ﭼﻨﺪ ﺳﺎﻋﺖ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻔﺖ ﻫﺰﺍﺭ‬ ‫ﻧﻔﺮ ﺍﺯ ﻣﺠﺘﻬﺪﺍﻥ ﻭ ﺳﺎﺩﺍﺕ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻛﺸﺘﻨﺪ ﻭ ﻣﺎﻟﻬﺎﻱ ﺗﺎﺭﺍﺟﻲ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻧﺪ‪.‬‬ ‫‪ -١‬ﺳﻮﺭﻩ ﺍﻧﺒﻴﺎﺀ )‪ (٢١‬ﺁﻳﻪ ‪ ٦٦‬ﻣﻜﻲ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٢‬ﺩﺳﺖ ﻳﺎﺯﻳﺪﻥ = ﺩﺳﺖ ﺩﺭﺍﺯﻱ ﻛﺮﺩﻥ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﻫﻤﭽﻨﺎﻥ ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭﺳﺎﻝ ‪)١٢٦٠‬ﻗﻤﺮﻱ؛ﻭﻳﺮﺍﻳﻨﺪﻩ( ﻧﺠﻴﺐ ﭘﺎﺷﺎ ﻭﺍﻟﻲ ﺑﻐﺪﺍﺩ ﻟﺸﮕﺮ ﺑﺴﺮ ﻫﻤﺎﻥ ﻛﺮﺑﻼ ﺁﻭﺭﺩ ﻭ ﺑﺎ ﺗﻮﭖ ﻭ‬ ‫ﺗﻔﻨﮓ ﺁﻧﺠﺎ ﺭﺍ ﺑﮕﺸﺎﺩ‪ .‬ﻟﺸﮕﺮﻳﺎﻥ ﺍﻭ ﻧﻪ ﻫﺰﺍﺭ ﺗﻦ ﺭﺍ ﻛﺸﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﻧﺎﺳﺦ ﺍﻟﺘﻮﺍﺭﻳﺦ ﺍﺳﺖ‪» :‬ﺩﺭ ﺑﻘﻌﻪ ﺳﻴﺪﺍﻟﺸﻬﺪﺍ ﻭ‬ ‫ﺣﻀﺮﺕ ﻋﺒﺎﺱ ﻧﻬﺮﻫﺎ ﺍﺯ ﺧﻮﻥ ﻧﺎﺱ ﺑﺮﺍﻧﺪﻧﺪ ﻭ ﺩﺭﺍﻳﻦ ﺩﻭ ﺑﻘﻌﻪ ﻣﺒﺎﺭﻛﻪ ﺍﺳﺐ ﻭ ﺷﺘﺮ ﺑﺴﺘﻨﺪ ﻭ ﻫﺮ ﻣﺎﻝ ﻭ ﺧﺰﺍﻧﻪ ﻛﻪ ﺩﺭﺁﻥ ﺑﻠﺪ‬ ‫ﻳﺎﻓﺘﻪ ﺑﻐﺎﺭﺕ ﺑﺮﮔﺮﻓﺘﻪ ﻭ ﺍﻟﻮﺍﺣﻲ ﻛﻪ ﺩﺭ ﺭﻭﺿﻪ ﻣﻄﻬﺮﻩ ﺑﻮﺩ ﺧﺮﺩ ﻭ ﺩﺭ ﻫﻢ ﺷﻜﺴﺘﻨﺪ«‪.‬‬ ‫ﻫﻤﭽﻨﺎﻥ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺷﺎﻩ ﻋﺒﺎﺱ ﺩﺭﺳﺎﻝ ‪) ٩٩٨‬ﻗﻤﺮﻱ؛ﻭﻳﺮﺍﻳﻨﺪﻩ( ﻋﺒﺪﺍﻟﻤﻮﻣﻦ ﺧﺎﻥ ﺍﹸﺯﺑﻚ ﺑﺎ ﺟﻨﮓ ﻭ‬ ‫ﺧﻮﻧﺮﻳﺰﻱ ﺑﻪ ﻣﺸﻬﺪ ﺩﺳﺖ ﻳﺎﻓﺖ ﻭ ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﻣﻼﻳﺎﻥ ﻭ ﺳﻴﺪﻫﺎ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﺑﻪ »ﺭﻭﺿﻪ ﻣﻘﺪﺳﻪ« ﻣﻠﺘﺠﻲ‪ ١‬ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪،‬‬ ‫ﺍﺯﺑﻜﺎﻥ ﺩﺳﺖ ﺑﻪ ﻛﺸﺘﺎﺭ ﺁﻧﺎﻥ ﺑﮕﺸﺎﺩﻧﺪ ﻭ ﻫﻤﻪ ﺭﺍ ﺧﻮﻥ ﺭﻳﺨﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻋﺒﺎﺭﺗﻬﺎﻱ ﻋﺎﻟﻢ ﺁﺭﺍﻱ ﻋﺒﺎﺳﻴﺴﺖ‪» :‬ﺍﺯ ﺻﺤﻴﺢ ﺍﻟﻘﻮﻟﻲ‬ ‫ﺍﺳﺘﻤﺎﻉ ﺭﻓﺖ ﻛﻪ ﻣﻴﺮﻣﺤﻤﺪﺣﺴﻴﻦ ﻣﺸﻬﻮﺭ ﺑﻪ ﻣﻴﺮﺑﺎﻻﻱ ﺳﺮ ﻛﻪ ﺍﺯ ﺳﺎﺩﺍﺕ ﻣﺸﻬﺪ ﻣﻘﺪﺱ ﻭ ﺩﺭ ﺻﻼﺡ ﻭ ﺗﻘﻮﻱ ﻭ ﻋﺒﺎﺩﺕ‬ ‫ﺩﺭﺟﻪ ﻋﺎﻟﻲ ﺩﺍﺷﺖ ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﺑﺎﻻﻱ ﺳﺮ ﺿﺮﻳﺢ ﺑﻪ ﻧﻤﺎﺯ ﻭ ﻃﺎﻋﺖ ﻭ ﺗﻼﻭﺕ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻩ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﻣﻘﺎﻡ ﺷﺮﻳﻒ‬ ‫ﺣﺮﻛﺖ ﻛﺮﺩﻱ‪ ،‬ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻫﻮﻟﻨﺎﻙ ﺑﻪ ﺩﺳﺘﻮﺭ ﻣﻌﺘﺎﺩ ﺩﺭ ﺑﺎﻻﻱ ﺳﺮ ﻧﺸﺴﺘﻪ ﻣﺸﻐﻮﻝ ﺑﺘﻼﻭﺕ ﺑﻮﺩ ﻳﻜﻲ ﺍﺯ ﺍﺯﺑﻜﺎﻥ ﺍﺯ ﺧﺪﺍ‬ ‫ﺑﻴﺨﺒﺮ ﺩﺳﺖ ﺑﻪ ﻛﻤﺮ ﺍﻭ ﺯﺩﻩ ﺑﻴﺮﻭﻥ ﻣﻴﻜﺸﻴﺪ‪ .‬ﻣﻴﺮ ﺑﻴﭽﺎﺭﻩ ﺍﺯ ﻫﻮﻝ ﺟﺎﻥ ﻭ ﻛﺸﺎﻛﺶ ﻭ ﺍﺿﻄﺮﺍﺏ ﺩﺳﺖ ﺑﺮ ﭘﻨﺠﺮﻩ ﺿﺮﻳﺢ‬ ‫ﻣﺒﺎﺭﻙ ﺯﺩﻩ ﻭ ﻣﺤﻜﻢ ﮔﺮﻓﺖ‪ ،‬ﺍﺯﺑﻚ ﺩﻳﮕﺮﻱ ﺷﻤﺸﻴﺮ ﺍﻧﺪﺍﺧﺘﻪ ﻗﻄﻊ ﻳﺪ ﺍﻭ ﻧﻤﻮﺩ ﻭ ﺩﺳﺘﺶ ﺩﺭ ﻣﺤﺠﺮ ﻣﺎﻧﺪﻩ ﺍﻭ ﺭﺍ ﻛﺸﻴﺪﻧﺪ ﻭ‬ ‫ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﻛﺮﺩﻧﺪ«‪.‬‬ ‫ﻫﻤﭽﻨﺎﻥ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭﺳﺎﻝ ‪) ١٣٢٤‬ﻗﻤﺮﻱ؛ﻭﻳﺮﺍﻳﻨﺪﻩ( ﻛﻪ ﺟﻨﺒﺶ ﻣﺸﺮﻭﻃﻪ ﺩﺭ ﻣﻴﺎﻥ ﺑﻮﺩ ﺩﺭ ﻣﺸﻬﺪ ﺁﺷﻮﺑﻲ ﺑﻨﺎﻡ ﻧﺎﻥ‬ ‫ﺑﺮﺧﺎﺳﺖ ﻭﮔﺮﻭﻫﻲ ﺑﻪ ﺁﺳﺘﺎﻧﻪ ﻣﻠﺘﺠﻲ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﻭﻟﻲ ﺩﺭ ﻳﻚ ﺷﻠﻴﻚ ﭼﻬﻞ ﻭ ﺩﻭ ﺗﻦ ﺍﺯ ﺍﻳﺸﺎﻥ ﻛﺸﺘﻪ ﺷﺪﻧﺪ‪.‬‬ ‫ﻫﻤﭽﻨﺎﻥ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺳﺎﻝ‪) ١٣٣٠‬ﻗﻤﺮﻱ؛ﻭﻳﺮﺍﻳﻨﺪﻩ( ﺭﻭﺳﻴﺎﻥ ﺗﻮﭖ ﺑﻪ ﺁﻧﺠﺎ ﺑﺴﺘﻨﺪ‪ ٢‬ﻭ ﮔﻨﺒﺪ ﺭﺍ ﻫﺪﻑ ﮔﻠﻮﻟﻪ ﻫﺎ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﻭ ﺳﺎﻟﺪﺍﺗﻬﺎ‪ ٣‬ﺑﻪ ﺩﺭﻭﻥ ﺭﻓﺘﻪ ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺭﺍ ﻛﺸﺘﻨﺪ ﻭ ﺳﻴﺪ ﻣﺤﻤﺪ ﻳﺰﺩﻱ ﺭﺍ ﺩﺳﺘﮕﻴﺮ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ‪.‬‬ ‫ﺑﺎﺯ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺭﺿﺎﺷﺎﻩ ﺩﺭ ﺁﺷﻮﺑﻲ ﻛﻪ ﻣﺮﺩﻡ ﻣﺸﻬﺪ ﺑﻨﺎﻡ ﻧﺎﺧﺸﻨﻮﺩﻱ ﺍﺯ ﺭﻭ ﺑﺎﺯ ﻛﺮﺩﻥ ﺯﻧﺎﻥ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‬ ‫ﻧﻈﺎﻣﻴﺎﻥ ﺷﺼﺖ ﺗﻴﺮ ﺑﻪ ﺁﻥ ﺣﺮﻡ ﻣﻘﺪﺱ ﺑﺴﺘﻨﺪ ﻭ ﭼﻨﺪ ﻫﺰﺍﺭ ﺗﻦ ﺭﺍ ﻛﺸﺘﻪ ﺑﺨﺎﻙ ﺍﻧﺪﺍﺧﺘﻨﺪ‪.‬‬ ‫ﺟﺎﻱ ﺗﺮﺩﻳﺪ ﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﮔﻨﺒﺪﻫﺎ ﻭ ﺑﺎﺭﮔﺎﻫﻬﺎ ﻭ ﻣﻨﺎﺭﻩ ﻫﺎ ﻛﻤﺘﺮﻳﻦ ﺳﻮﺩ ﻳﺎ ﺯﻳﺎﻥ ﺑﻪ ﻛﺴﻲ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺁﻧﻬﺎ ﻫﻤﭽﻮﻥ‬ ‫ﺩﻳﮕﺮ ﺟﻤﺎﺩﺍﺗﺴﺖ‪ .‬ﺑﺎﺯ ﺟﺎﻱ ﺗﺮﺩﻳﺪ ﻧﻴﺴﺖ ﻛﻪ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺷﻴﻌﻴﺎﻥ ﺑﺖ ﭘﺮﺳﺘﻴﺴﺖ‪ .‬ﻣﺎ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻴﻢ ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﭼﻴﺰﻫﺎ‬ ‫ﺩﻭﺭ ﺑﺎﺷﻴﻢ‪ .‬ﺷﻨﺎﺧﺘﻦ ﺧﺪﺍ ﺑﺮﺍﻱ ﺁﻧﺴﺖ ﻛﻪ ﺟﺰ ﺍﻭ ﻛﺴﻲ ﺭﺍ ﺩﺳﺖ ﺩﺍﺭﻧﺪﻩ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺍﻳﻦ ﺟﻬﺎﻥ ﻧﺸﻨﺎﺳﻴﻢ‪ .‬ﺟﺰ ﺍﻭ ﺑﻪ ﻛﺴﻲ‬ ‫ﭘﺮﺳﺘﺶ ﻳﺎ ﻧﻴﺎﻳﺶ ﻧﻜﻨﻴﻢ‪ .‬ﺍﺯ ﻧﺨﺴﺖ ﻛﻪ ﭘﻴﻐﻤﺒﺮﺍﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻧﺪ ﺑﻪ ﺍﻳﻦ ﻛﻮﺷﻴﺪﻩ ﺍﻧﺪ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺖ ﭘﺮﺳﺘﻴﻬﺎ‬ ‫ﺭﻫﺎ ﮔﺮﺩﺍﻧﻨﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻣﻄﺎﻟﺐ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺩﺭ ﻣﻮﺿﻮﻉ ﻋﺒﺎﺩﺕ‪ ،‬ﻣﺎ ﭼﻮﻥ ﺧﺪﺍ ﺭﺍ ﺷﻨﺎﺧﺘﻴﻢ ﻭ ﺍﻭ ﺭﺍ ﺁﻓﺮﻳﻨﻨﺪﻩ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺰﺭﮒ‬ ‫ﺩﺍﻧﺴﺘﻴﻢ ﺑﺎﻳﺪ ﺑﻪ ﺍﻭ ﻋﺒﺎﺩﺕ ﻛﻨﻴﻢ‪ .‬ﻟﻴﻜﻦ ﻗﺪﻡ ﺍﻭﻝ ﻋﺒﺎﺩﺕ ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﺧﺪﺍ ﺭﺍ ﺑﺰﺭﮒ ﺩﺍﺭﻳﻢ ﻭ ﻫﻴﭻ ﺑﻨﺪﻩ ﺍﻱ ﺭﺍ ﺑﺎ ﺍﻭ‬ ‫ﺷﺮﻳﻚ ﻧﮕﺮﺩﺍﻧﻴﻢ‪ .‬ﺍﻭ ﺭﺍ ﺑﺎ ﺑﻨﺪﮔﺎﻥ ﺩﺭ ﻳﻚ ﺭﺩﻳﻒ ﻧﺸﻤﺎﺭﻳﻢ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺷﺮﺡ ﺩﺍﺩﻡ‪.‬‬

‫‪ -١‬ﻣﻠﺘﺠﻲ= ﭘﻨﺎﻩ ﺁﻭﺭﺩﻩ ‪ ،‬ﭘﻨﺎﻫﻨﺪﻩ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٢‬ﮔﻠﻮﻟﻪ ﻫﺎﻱ ﺗﻮﭖ ﺭﺍ ﻫﻢ ﺍﻳﻨﻚ ﺩﺭ ﻣﻮﺯﻩ )ﺁﺳﺘﺎﻧﻪ( ﺑﻪ ﻧﻤﺎﻳﺶ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٣‬ﺳﺎﻟﺪﺍﺕ = ﺳﺮﺑﺎﺯ ﺑﻪ ﺯﺑﺎﻥ ﺭﻭﺳﻲ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪٣٢‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﻗﺪﻡ ﺩﻭﻡ ﺁﻧﺴﺖ ﻛﻪ ﺧﻮﺍﺳﺖ ﺧﺪﺍ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺁﻓﺮﻳﻨﺶ ﺷﻨﺎﺧﺘﻪ ﺁﻧﺮﺍ ﺑﻜﺎﺭ ﺑﻨﺪﻳﻢ‪ .‬ﺑﻪ ﺍﻳﻨﻤﻌﻨﻲ ﻛﻪ ﺑﻪ ﺁﺑﺎﺩﻱ ﺟﻬﺎﻥ‬ ‫ﻛﻮﺷﻴﻢ‪ ،‬ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﺑﻪ ﺁﻳﻴﻦ ﺧﺮﺩ ﭘﻴﺶ ﺑﺮﻳﻢ‪ ،‬ﺍﺯ ﺁﺳﺎﻳﺶ ﺑﻬﺮﻩ ﻣﻨﺪ ﮔﺮﺩﻳﻢ‪ ،‬ﺍﺯ ﻧﻌﻤﺘﻬﺎﻱ ﺧﺪﺍ ﻟﺬﺕ ﻳﺎﺑﻴﻢ‪ .‬ﺍﻳﻨﻬﺎ ﻣﺎﻳﻪ‬ ‫ﺧﺸﻨﻮﺩﻱ ﺧﺪﺍﺳﺖ‪.‬‬ ‫ﺍﻣﺮﻭﺯ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻋﺒﺎﺩﺕ ﺁﻧﺴﺖ ﻛﻪ ﻣﺎ ﺑﻜﻮﺷﻴﻢ ﻭ ﺑﻴﺴﺖ ﻣﻠﻴﻮﻥ‪ ١‬ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺑﺪﺑﺨﺘﻲ ﻛﻪ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻩ ﺍﻧﺪ‬ ‫ﺭﻫﺎ ﮔﺮﺩﺍﻧﻴﻢ‪.‬‬ ‫ﻣﻦ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺪﺑﺨﺘﻲ ﻭ ﮔﺮﻓﺘﺎﺭﻱ ﺍﻳﻦ ﺗﻮﺩﻩ ﺭﺍ ﺷﺮﺡ ﺩﻫﻢ ﺳﺨﻦ ﺑﻪ ﺩﺭﺍﺯﻱ ﺧﻮﺍﻫﺪ ﺍﻧﺠﺎﻣﻴﺪ‪ .‬ﻫﻤﻴﻦ ﺍﻧﺪﺍﺯﻩ‬ ‫ﺑﺲ ﻛﻪ ﺧﺪﺍ ﺳﺮﺯﻣﻴﻨﻲ ﺑﻪ ﺍﻳﻦ ﭘﺮ ﺑﺮﻛﺘﻲ ﺑﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺍﺩﻩ ﻛﻪ ﺩﺳﺖ ﻛﻢ ﺑﻪ ﺩﻭﻳﺴﺖ ﻭ ﭘﻨﺠﺎﻩ ﻣﻠﻴﻮﻥ ﻣﺮﺩﻡ ﺧﻮﺍﺭﺑﺎﺭ ﺗﻮﺍﻧﺪ‬ ‫ﺩﺍﺩ‪ ،‬ﻭﻟﻲ ﺍﻛﻨﻮﻥ ﺍﺯ ﻧﺎﺩﺍﻧﻲ ﻭ ﺩﺭﻣﺎﻧﺪﮔﻲ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ ﺑﻴﺴﺖ ﻣﻠﻴﻮﻥ ﻧﻤﻲ ﺗﻮﺍﻧﺪ ﺩﺍﺩ ﻭ ﻏﻠﻪ ﺑﺮﺍﻱ ﻣﺎ ﺍﺯ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭﻋﺮﺍﻕ‬ ‫ﻣﻴﻔﺮﺳﺘﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﻛﻪ ﻫﻤﻪ ﮔﻮﻧﻪ ﺩﺭﺧﺘﻬﺎﻱ ﻣﻴﻮﻩ ﺍﺯ ﺳﺮﺩﺳﻴﺮﻱ ﻭ ﮔﺮﻣﺴﻴﺮﻱ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﺳﺎﻝ ﻣﻲ ﺁﻳﺪ ﻭ ﻣﻴﺮﻭﺩ ﻭ ﻧﻮﺩ‬ ‫ﺩﺭﺻﺪ ﻣﺮﺩﻡ ﻣﻴﻮﻩ ﻧﻤﻲ ﺧﻮﺭﻧﺪ ﻭ ﺣﺴﺮﺕ ﺁﻧﺮﺍ ﺩﺭ ﺩﻝ ﻣﻲ ﭘﺮﻭﺭﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﻳﻚ ﻧﻤﻮﻧﻪ ﺍﺯ ﺑﺪﺑﺨﺘﻲ ﺍﻳﺮﺍﻧﻴﺎﻧﺴﺖ‪ .‬ﺍﻳﻦ ﺑﺪﺑﺨﺘﻲ ﺍﺯ ﻛﺠﺎ ﭘﻴﺪﺍ ﺷﺪﻩ؟!‪ ...‬ﺁﻳﺎ ﺍﻳﻦ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺑﺪﺑﺨﺘﻲ ﺁﻓﺮﻳﺪﻩ‬ ‫ﺷﺪﻩ ﺍﻧﺪ؟!‪ ...‬ﭼﻨﻴﻦ ﮔﻤﺎﻧﻲ ﺭﺍ ﺗﻮﺍﻥ ﺑﺮﺩ؟!‪...‬‬ ‫ﭼﻨﻴﻦ ﮔﻤﺎﻧﻲ ﻧﺘﻮﺍﻥ ﺑﺮﺩ ﻭ ﺍﻳﻦ ﺑﺪﺑﺨﺘﻲ ﺍﺯ ﺧﻮﺩ ﻣﺮﺩﻣﺴﺖ‪ .‬ﺧﻮﺩ ﺍﻳﻦ ﻣﺮﺩﻡ ﺁﻟﻮﺩﻩ ﻭ ﮔﺮﻓﺘﺎﺭﻧﺪ ﻭ ﺩﭼﺎﺭ ﺍﻳﻦ ﺑﺪﺑﺨﺘﻲ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﻧﺪ‪ .‬ﺧﻮﺍﻫﻴﺪ ﮔﻔﺖ‪ :‬ﺁﻟﻮﺩﮔﻴﺸﺎﻥ ﭼﻴﺴﺖ؟‪ .‬ﻣﻴﮕﻮﻳﻢ‪ :‬ﺁﻟﻮﺩﮔﻴﺸﺎﻥ ﻧﺎﺩﺍﻧﻲ ﻭ ﻧﺎﻓﻬﻤﻴﺴﺖ ﻛﻪ ﻣﻦ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻥ‬ ‫ﺑﺮﺍﻱ ﺷﻤﺎ ﻳﺎﺩ ﻛﺮﺩﻡ‪.‬‬

‫ﺯﻥ ﺍﻳﺮﺍﻧﻲ ﺑﻪ ﺯﻳﺎﺭﺕ ﻛﺮﺑﻼ ﻣﻴﺮﻭﺩ‬ ‫‪ -١‬ﺟﻤﻌﻴﺖ ﺍﻳﺮﺍﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٣٢٣‬ﺳﺎﻟﻲ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺩﺭ ﺍﻳﻦ ﺩﻭ ﻧﺸﺴﺖ ﻣﻦ ﺑﺎ ﺷﻤﺎ ﺗﻨﻬﺎ ﺩﺭ ﻣﻮﺿﻮﻉ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺳﺨﻦ ﺭﺍﻧﺪﻡ ﻭ ﺗﻨﻬﺎ ﻧﺎﺩﺍﻧﻴﻬﺎ ﻭ ﻧﺎﻓﻬﻤﻲ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﺁﻥ‬ ‫ﻣﺬﻫﺐ ﺑﺮﺧﺎﺳﺘﻪ ﻳﺎﺩ ﻛﺮﺩﻡ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺗﻨﻬﺎ ﺁﻥ ﻣﺬﻫﺐ ﻧﻴﺴﺖ ﻭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺁﻥ ﻓﺮﺍﻭﺍﻧﺴﺖ‪ .‬ﻳﻜﺮﺷﺘﻪ ﺩﻳﮕﺮ ﻧﺎﺩﺍﻧﻴﻬﺎﻱ‬ ‫ﺻﻮﻓﻴﮕﺮﻳﺴﺖ‪ .‬ﻳﻜﺮﺷﺘﻪ ﺩﻳﮕﺮ ﻧﺎﺩﺍﻧﻴﻬﺎﻱ ﺧﺮﺍﺑﺎﺗﻴﮕﺮﻳﺴﺖ‪ .‬ﻳﻜﺮﺷﺘﻪ ﺩﻳﮕﺮ ﻧﺎﺩﺍﻧﻴﻬﺎﻱ ﺑﻬﺎﻳﻴﮕﺮﻳﺴﺖ‪ .‬ﻳﻜﺮﺷﺘﻪ ﺩﻳﮕﺮ‬ ‫ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﻣﺎﺩﻳﮕﺮﻳﺴﺖ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﭼﻬﺎﺭﺩﻩ ﻭ ﭘﺎﻧﺰﺩﻩ ﺭﺷﺘﻪ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﺭﻭﺍﺝ ﺩﺍﺭﺩ ﻛﻪ ﻫﺮﻳﻜﻲ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﻣﺎﻳﻪ ﺑﺪﺑﺨﺘﻲ ﻳﻚ ﺗﻮﺩﻩ‬ ‫ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﭼﻪ ﺭﺳﺪ ﺑﻪ ﺁﻧﻜﻪ ﺩﺭ ﺍﻳﻦ ﺗﻮﺩﻩ ﻫﻤﻪ ﺁﻧﻬﺎ ﺩﺭ ﻳﻜﺠﺎﺳﺖ ﻭ ﻫﻤﻪ ﺑﺎ ﻫﻢ ﺩﺭﺁﻣﻴﺨﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺎﻳﻪ ﺑﺪﺑﺨﺘﻲ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﺍﻳﻨﻬﺎﺳﺖ‪.‬‬ ‫ﻣﺎ ﺍﻳﻨﺮﺍ ﺩﺍﻧﺴﺘﻪ ﺍﻳﻢ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺗﻮﺩﻩ ﺭﺍ ﺭﻫﺎ ﮔﺮﺩﺍﻧﻴﻢ ﺑﻪ ﻳﻜﺮﺷﺘﻪ ﻛﻮﺷﺸﻬﺎﻱ ﺳﺨﺘﻲ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻳﻢ‪ .‬ﺑﺎ ﻳﻜﺎﻳﻚ ﺍﻳﻦ‬ ‫ﻧﺎﺩﺍﻧﻴﻬﺎ ﻧﺒﺮﺩ ﻣﻴﻜﻨﻴﻢ‪ .‬ﺍﻳﻦ ﻛﻮﺷﺸﻬﺎﻱ ﻣﺎ ﺑﻬﺘﺮﻳﻦ ﻋﺒﺎﺩﺗﺴﺖ‪ ،‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﺟﻬﺎﺩ ﺍﺳﺖ‪.‬‬ ‫ﺷﻤﺎ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻳﺪ ﻛﻪ ﻣﻦ ﺑﻪ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﺍﻳﺮﺍﺩ ﻣﻴﮕﻴﺮﻡ‪ ،‬ﺁﻣﺪﻳﺪ ﺑﻨﺰﺩ ﻣﻦ ﻭ ﭘﺮﺳﻴﺪﻳﺪ‪ .‬ﻣﻦ ﺑﺎ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﭼﻪ ﺩﺷﻤﻨﻲ‬ ‫ﺩﺍﺭﻡ؟!‪ .‬ﻣﺎ ﻣﻲ ﺑﻴﻨﻴﻢ ﺍﻳﻦ ﻣﺬﻫﺒﻬﺎ ﻭ ﺩﻳﮕﺮ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﺍﺯ ﻳﻜﺴﻮ ﮔﻤﺮﺍﻫﻴﺴﺖ ﻭ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺩﻭﺭ ﻣﻴﮕﺮﺩﺍﻧﺪ ﻭ ﺍﺯ ﻳﻜﺴﻮ‬ ‫ﻣﺎﻳﻪ ﺑﻬﻢ ﺧﻮﺭﺩﻥ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺑﺪﺑﺨﺘﻲ ﺗﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ ﺑﺎ ﻫﻤﻪ ﺁﻧﻬﺎ ﻧﺒﺮﺩ ﻣﻴﻜﻨﻴﻢ‪.‬‬ ‫ﻣﻦ ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺷﻴﻌﻴﮕﺮﻱ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻪ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﺍﻡ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﺭﺷﺘﻪ ﻫﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ ﻧﻮﺷﺘﻪ ﻭ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﺍﻡ‪.‬‬ ‫ﺑﺒﻴﻨﻴﺪ‪ :‬ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ ﻛﺘﺎﺑﻴﺴﺖ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﺩﺳﺖ ﺑﺪﺳﺖ ﻣﻴﮕﺮﺩﺩ‪ .‬ﻫﻤﺎﻥ ﻛﺘﺎﺏ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﺯﻫﺮﺁﻟﻮﺩ ﺑﺴﻴﺎﺭﻱ ـ‬ ‫ﺑﺎ ﺯﺑﺎﻥ ﺷﻴﻮﺍﻳﻲ ـ ﺩﺭ ﺑﺮ ﻣﻴﺪﺍﺭﺩ ﻭ ﻳﻜﻲ ﺍﺯ ﻋﻠﻞ ﺑﺪﺑﺨﺘﻴﻬﺎﻱ ﺍﻳﺮﺍﻥ ﺁﻧﺮﺍ ﺑﺎﻳﺪ ﺷﻤﺮﺩ‪ .‬ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻴﺰ ﻛﺘﺎﺑﻬﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ‬ ‫ﻧﻮﺷﺘﻴﻢ‪ .‬ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻭﺯﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﻣﺎ ﺩﺷﻤﻨﻲ ﻧﻤﻮﺩﻧﺪ ﻭ ﺯﻳﺎﻧﻬﺎ ﺭﺳﺎﻧﻴﺪﻧﺪ‪ .‬ﻣﺎ ﭘﺮﻭﺍ ﻧﻨﻤﻮﺩﻩ ﭘﺎﻓﺸﺎﺭﻱ ﺑﻴﺸﺘﺮ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻳﻢ‪ ،‬ﻭ ﺍﮔﺮ ﺷﻤﺎ ﺩﺍﺳﺘﺎﻥ ﻛﺘﺎﺑﺴﻮﺯﺍﻥ ﺭﺍ ﺷﻨﻴﺪﻩ ﺍﻳﺪ‪ ،‬ﺍﻳﻦ ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ ﺍﺯ ﻛﺘﺎﺑﻬﺎﻳﻴﺴﺖ ﻛﻪ ﻣﺎ ﻣﻴﺴﻮﺯﺍﻧﻴﻢ‪.‬‬ ‫ﺍﺯ ﺳﺨﻦ ﺧﻮﺩ ﺩﻭﺭ ﻧﻴﻔﺘﻴﻢ‪ :‬ﺍﻳﻦ ﻋﺒﺎﺩﺗﺴﺖ ﻛﻪ ﻣﺮﺩﻣﺎﻥ‪ ،‬ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﻧﻴﻚ ﺷﻨﺎﺳﻨﺪ ﻭ ﺑﻪ ﺁﻳﻴﻦ‬ ‫ﺧﺮﺩﻣﻨﺪﺍﻧﻪ ﺯﻳﺴﺘﻪ ﺟﻬﺎﻥ ﺭﺍ ﺁﺑﺎﺩ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺍﺯ ﺁﺳﺎﻳﺶ ﻭ ﺧﻮﺷﻲ ﺑﻬﺮﻩ ﻫﺎ ﻳﺎﺑﻨﺪ‪.‬‬ ‫ﺁﺭﻱ ﺑﺎ ﺧﺪﺍ ﻧﻴﺎﻳﺶ ﻫﻢ ﺑﺎﻳﺪ ﺩﺍﺷﺖ‪ .‬ﻣﺎ ﭼﻮﻥ ﺧﺪﺍ ﺭﺍ ﺷﻨﺎﺧﺘﻪ ﺍﻳﻢ ﻭ ﺍﻭ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﻧﺪﻩ ﺧﻮﺩ‬ ‫ﻣﻴﺪﺍﻧﻴﻢ ﺑﺎﻳﺪ ﮔﺎﻫﻲ ﺑﺎ ﺍﻭ ﺑﻪ ﻧﻴﺎﻳﺶ ﭘﺮﺩﺍﺯﻳﻢ ﻭ ﻓﺮﻭﺗﻨﻲ ﺍﺯ ﺧﻮﺩ ﻧﻤﺎﻳﻴﻢ‪ ،‬ﺳﭙﺎﺳﻬﺎ ﮔﺰﺍﺭﻳﻢ‪ .‬ﺍﻳﻦ ﺑﺎﻳﺪ ﺑﻮﺩ‬ ‫ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻣﻘﺘﻀﺎﻱ ﻧﺠﺎﺑﺖ ﻭ ﻧﻴﻚ ﻧﻬﺎﺩﻱ ﻣﺎﺳﺖ‪ ،‬ﻧﻪ ﺁﻧﻜﻪ ﺧﺪﺍ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ‪ ،‬ﻧﻪ ﺁﻧﻜﻪ ﺍﮔﺮ ﻧﻜﻨﻴﻢ ﺑﻪ‬ ‫ﺩﻭﺯﺥ ﺧﻮﺍﻫﻴﻢ ﺭﻓﺖ‪.‬‬ ‫ﺍ ـ ﺩﻳﻦ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎﻳﻲ ﻛﻪ ﺷﻤﺎ ﻣﻴﮕﻮﻳﻴﺪ ﺑﺴﻴﺎﺭ ﺗﺎﺯﻩ ﺍﺳﺖ‪ .‬ﻣﺮﺩﻡ ﺑﻴﺠﻬﺖ ﻧﻤﻲ ﮔﻮﻳﻨﺪ ﺷﻤﺎ ﺩﻳﻦ ﺗﺎﺯﻩ ﺁﻭﺭﺩﻩ ﺍﻳﺪ )ﺍﻳﻨﺮﺍ‬ ‫ﺑﺎ ﻟﺒﺨﻨﺪ ﻣﻴﮕﻔﺖ(‪ .‬ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭ ﺩﺭ ﺍﻳﻦ ﺩﻳﻦ ﺑﻪ ﭘﻴﻐﻤﺒﺮ ﻭﺍﻣﺎﻡ ﺍﺣﺘﻴﺎﺝ ﻧﻴﺴﺖ‪ ،‬ﺁﻗﺎﻱ ﺝ ﺩﺭﺑﺎﺭﺓ ﺁﺧﺮﺕ ﭘﺮﺳﻴﺪ‪ .‬ﻣﻦ ﮔﻤﺎﻥ‬ ‫ﻣﻴﺒﺮﻡ ﺑﻪ ﺁﻧﻬﻢ ﺍﺣﺘﻴﺎﺝ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩ ـ ﺑﻴﺶ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﭘﺎﺳﺦ ﺣﺮﻓﺘﺎﻥ ﭘﺮﺩﺍﺯﻡ ﺑﺎﻳﺪ ﻣﻘﺪﻣﻪ ﺍﻱ ﻳﺎﺩﻛﻨﻢ‪ :‬ﺻﺪ ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﻭ ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﺟﻬﺎﻥ‬ ‫ﻛﺸﺎﻛﺸﻬﺎﻳﻲ ﺩﺭﺑﺎﺭﺓ ﺣﻜﻮﻣﺖ ﻣﻴﺮﻓﺘﻪ ﻭ ﺩﺭ ﺑﻴﺸﺘﺮ ﻛﺸﻮﺭﻫﺎ ﺟﻨﮓ ﺩﺭ ﻣﻴﺎﻧﻪ ﺍﺳﺘﺒﺪﺍﺩ ﻭ ﻣﺸﺮﻭﻃﻪ ﺭﺥ ﻣﻴﺪﺍﺩﻩ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺮﺧﻲ‬ ‫ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﺑﻪ ﮔﻔﺘﮕﻮ ﭘﺮﺩﺍﺧﺘﻪ ﭼﻨﻴﻦ ﻣﻴﭙﺮﺳﻴﺪﻩ ﺍﻧﺪ‪» :‬ﺁﻳﺎ ﺣﻜﻮﻣﺖ ﺑﺮﺍﻱ ﻣﺮﺩﻣﺴﺖ ﻳﺎ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺣﻜﻮﻣﺖ‬ ‫ﻣﻴﺒﺎﺷﻨﺪ؟!«‪ .‬ﻣﻘﺼﻮﺩﺷﺎﻥ ﺍﺯ ﺍﻳﻦ ﭘﺮﺳﺶ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺣﻜﻮﻣﺖ ﺍﺳﺘﺒﺪﺍﺩﻱ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺣﻜﻮﻣﺖ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﻣﺜﻼ ﺩﺭ ﺍﻳﺮﺍﻥ‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﻧﺎﺻﺮﺍﻟﺪﻳﻨﺸﺎﻫﻲ ﺑﻮﺩ ﻇﻞ ﺍﷲ‪ ،‬ﺳﻴﺼﺪ ﻧﻔﺮ ﺯﻥ ﺩﺍﺷﺖ‪ ،‬ﻣﻨﻴﺠﻚ ﺩﺍﺷﺖ‪ ،‬ﺑﺒﺮﻱ ﺧﺎﻥ ﺩﺍﺷﺖ‪ ،‬ﺷﻴﺦ ﺷﻴﭙﻮﺭ ﺩﺍﺷﺖ‪ ،‬ﺑﻴﺴﺖ‬ ‫ﻭﭼﻬﺎﺭ ﺳﺎﻋﺖ ﺑﺎ ﺧﻮﺷﻲ ﻭ ﻛﻴﻔﺮﺍﻧﻲ ﺑﺴﺮ ﻣﻴﺒﺮﺩ‪ ،‬ﺩﺭﺑﺎﺭﻳﺎﻥ ﺑﺮﺍﻱ ﺁﻥ ﺑﻮﺩﻧﺪ ﻛﻪ ﭼﺎﭘﻠﻮﺳﻴﺶ ﻛﻨﻨﺪ ﻭ ﺩﺷﻨﺎﻣﻬﺎﻳﺶ ﺑﺸﻨﻮﻧﺪ‪،‬‬ ‫ﺳﺮﺑﺎﺯ ﻭ ﺳﻮﺍﺭ ﺑﺮﺍﻱ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﭘﺎﺳﺒﺎﻥ »ﺫﺍﺕ ﻣﻘﺪﺱ ﻣﻠﻮﻛﺎﻧﻪ« ﺍﻭ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﻴﺴﺖ ﻣﻠﻴﻮﻥ ﺭﻋﻴﺖ ﺑﺮﺍﻱ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺳﺘﻢ ﺍﻭ ﺭﺍ‬ ‫ﺑﻜﺸﻨﺪ ﻭ ﻣﺎﻟﻴﺎﺕ ﺩﻫﻨﺪ ﻭ ﮔﻨﺠﻴﻨﻪ ﺍﻭ ﺭﺍ ﺗﻬﻲ ﻧﮕﺰﺍﺭﻧﺪ‪ .‬ﺍﻭ ﻫﻴﭻ ﻣﺴﺌﻮﻟﻴﺘﻲ ﻧﺪﺍﺷﺖ‪ .‬ﻭﻟﻲ ﺩﻳﮕﺮﺍﻥ ﻫﻤﻪ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺍﻭ ﻣﺴﺌﻮﻝ‬ ‫ﺗﻮﺍﻧﺴﺘﻨﺪﻱ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺘﺒﺪﺍﺩ ﺑﻮﺩ ﻭ ﺩﺭﻭﻍ ﻧﻴﺴﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺣﻜﻮﻣﺖ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻭﻟﻲ ﺩﺭ ﻣﺸﺮﻭﻃﻪ ﻭﺍﺭﻭﻧﻪ ﺁﻧﺴﺖ‪ .‬ﺩﺭ ﻣﺸﺮﻭﻃﻪ ﺣﻜﻮﻣﺖ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺗﺸﻜﻴﻼﺕ ﻣﻘﺼﻮﺩ ﺍﺻﻠﻲ ﺁﺳﺎﻳﺶ‬ ‫ﻣﺮﺩﻡ ﻭ ﺁﺑﺎﺩﻱ ﻛﺸﻮﺭ ﺍﺳﺖ ﻭ ﺣﻜﻮﻣﺘﻲ ﻛﻪ ﭘﺪﻳﺪ ﻣﻲ ﺁﻳﺪ‪ ،‬ﭼﻪ ﻣﺠﻠﺲ ﺷﻮﺭﻱ ﻭ ﭼﻪ ﺩﻭﻟﺖ‪ ،‬ﺑﺮﺍﻱ ﺍﻧﺠﺎﻡ ﺁﻥ ﻣﻘﺼﻮﺩ‬ ‫ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺩﺭ ﭘﻴﺸﮕﺎﻩ ﺗﻮﺩﻩ ﻣﺴﺌﻮﻝ ﻣﻴﺒﺎﺷﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﮔﻔﺘﮕﻮ ﺩﺭﺑﺎﺭﻩ ﺣﻜﻮﻣﺖ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻣﺎ ﺍﻛﻨﻮﻥ ﺗﻮﺍﻧﻴﻢ ﺁﻧﺮﺍ ﺩﺭ ﺯﻣﻴﻨﻪ ﺩﻳﻦ ﻧﻴﺰ ﺑﻪ ﻣﻴﺎﻥ ﺁﻭﺭﻳﻢ‪ .‬ﺗﻮﺍﻧﻴﻢ ﺑﭙﺮﺳﻴﻢ‪ :‬ﺁﻳﺎ‬ ‫ﺩﻳﻦ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺍﺳﺖ ﻳﺎ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺩﻳﻦ ﻣﻴﺒﺎﺷﻨﺪ؟‪.‬‬ ‫ﺩﺭ ﻣﺬﺍﻫﺐ ﻛﻨﻮﻧﻲ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺩﻳﻦ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﻣﺜﻼ ﻫﻤﺎﻥ ﻣﺬﻫﺐ ﺷﻴﻌﻪ ﭼﻨﻴﻦ ﺑﺮﺩﺍﺷﺖ ﻣﻴﻜﻨﺪ‪ :‬ﺧﺪﺍ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻧﻬﺎ ﺭﺍ‬ ‫ﺑﺨﺎﻃﺮ ﻣﺤﻤﺪ ﻭ ﺁﻝ ﻣﺤﻤﺪ ﺁﻓﺮﻳﺪﻩ‪ .‬ﻣﺮﺩﻡ ﺑﻪ ﻃﻔﻴﻠﻲ ﻭﺟﻮﺩ ﺍﻳﺸﺎﻥ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ ﻳﻜﺎﻳﻚ ﺍﻳﺸﺎﻧﺮﺍ ﺑﺸﻨﺎﺳﻨﺪ ﻭ‬ ‫ﺩﻭﺳﺘﺸﺎﻥ ﺩﺍﺭﻧﺪ ﻭ ﺑﻪ ﻧﺎﻣﻬﺎﺷﺎﻥ ﺻﻠﻮﺍﺕ ﻭ ﺳﻼﻡ ﺑﻔﺮﺳﺘﻨﺪ ﻭ ﺑﻪ ﺩﺷﻤﻨﺎﻧﺸﺎﻥ ﻟﻌﻨﺖ ﻛﻨﻨﺪ ﻭ ﺑﺰﻳﺎﺭﺕ ﻗﺒﺮﻫﺎﺷﺎﻥ ﺑﺮﻭﻧﺪ ﻭ ﺑﻪ ﻳﺎﺩ‬ ‫ﻣﺼﻴﺒﺘﻬﺎﺷﺎﻥ ﮔﺮﻳﻪ ﻧﻤﺎﻳﻨﺪ‪ ...‬ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﺑﻜﻨﻨﺪ ﻭ ﻣﺰﺩﺷﺎﻥ ﺭﺍ ﺩﺭ ﺁﻥ ﺟﻬﺎﻥ ﺩﺭﻳﺎﺑﻨﺪ‪ .‬ﺑﺮﺩﺍﺷﺖ ﺁﻥ ﻣﺬﻫﺐ ﺍﻳﻨﺴﺖ ﻭ ﺩﺭ‬ ‫ﻣﺬﺍﻫﺐ ﺩﻳﮕﺮ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻤﻴﻦ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﭘﺲ ﺩﺭ ﻣﺬﺍﻫﺐ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺩﻳﻦ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﺩﻳﻦ ﻳﻚ ﺩﺳﺘﮕﺎﻫﻴﺴﺖ ﺑﺮﺍﻱ ﺗﺠﻠﻴﻞ ﭼﻬﺎﺭﺩﻩ ﻣﻌﺼﻮﻡ ﻭ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺭﺍﻩ‬ ‫ﺑﺮﺩﻥ ﺁﻥ ﺩﺳﺘﮕﺎﻩ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﻟﻴﻜﻦ ﺣﻘﻴﻘﺖ ﻭﺍﺭﻭﻧﻪ ﺍﻳﻨﺴﺖ‪.‬‬ ‫ﺍﺯ ﺩﻳﺪﻩ ﺣﻘﻴﻘﺖ‪ ،‬ﺩﻳﻦ ﺑﺮﺍﻱ ﻣﺮﺩﻣﺴﺖ‪ .‬ﻣﺮﺩﻡ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻧﻨﺪ ﺑﻪ ﺩﺳﺘﮕﺎﻫﻲ ﻧﻴﺎﺯﻣﻨﺪﻧﺪ ﻛﻪ ﺑﻪ‬ ‫ﺁﻧﺎﻥ ﺭﺍﻫﻨﻤﺎﻳﻴﻬﺎ ﻛﻨﺪ ﻭ ﻣﻌﻨﻲ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﺷﺮﺡ ﺩﻫﺪ‪ ،‬ﻭ ﺣﻘﺎﻳﻖ ﺭﺍ ﺑﻴﺎﻣﻮﺯﺩ ﻭ ﺁﻳﻴﻨﻲ )ﻳﺎ ﺑﻘﻮﻝ‬ ‫ﺷﻤﺎ ﺷﺮﻳﻌﺘﻲ( ﺍﺯ ﺭﻭﻱ ﺧﺮﺩ ﺑﻨﻴﺎﺩ ﮔﺰﺍﺭﺩ‪ .‬ﺩﻳﻦ ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺩﺳﺘﮕﺎﻩ ﺭﺍﻫﻨﻤﺎﻳﻲ ﺑﺎﺷﺪ ﻭ ﻣﺮﺩﻣﺎﻧﺮﺍ ﺑﻪ‬ ‫ﺯﻧﺪﮔﺎﻧﻲ ﺁﺳﻮﺩﻩ ﻭ ﺧﻮﺵ ﺭﺍﻩ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺩﺭﺻﺪ ﻭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﭘﻴﺶ ﻫﻨﮕﺎﻣﻴﻜﻪ ﮔﻔﺘﮕﻮﻱ ﻣﺸﺮﻭﻃﻪ ﺗﺎﺯﻩ ﺑﻪ ﻣﻴﺎﻥ ﺁﻣﺪﻩ ﺑﻮﺩ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ ﭼﻮﻥ ﺁﻧﺮﺍ ﻣﻴﺸﻨﻴﺪﻧﺪ‬ ‫ﺗﻌﺠﺐ ﻛﺮﺩﻩ ﻣﻴﮕﻔﺘﻨﺪ‪ :‬ﭼﻄﻮﺭﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻛﻪ ﭘﺎﺩﺷﺎﻩ ﺑﻨﺸﻴﻨﺪ ﻭ ﻓﺮﻣﺎﻥ ﻧﺪﻫﺪ؟!‪ .‬ﭼﻄﻮﺭ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺧﻮﺩﺷﺎﻥ‬ ‫ﺣﻜﻮﻣﺖ ﻛﻨﻨﺪ؟!‪ .‬ﻣﻌﻨﻲ ﺣﻘﻴﻘﻲ ﺣﻜﻮﻣﺖ ﺑﻨﻈﺮﺷﺎﻥ ﻏﺮﻳﺐ ﻣﻲ ﺁﻣﺪ ﻭ ﺍﻳﺮﺍﺩ ﻣﻴﮕﺮﻓﺘﻨﺪ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﺷﻤﺎ ﻧﻴﺰ ﭼﻮﻥ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺩﻳﻦ ﺭﺍ ﻣﻴﺸﻨﻮﻳﺪ ﺑﻨﻈﺮﺗﺎﻥ ﻏﺮﻳﺐ ﻣﻲ ﺁﻳﺪ ﻭ ﻣﻴﮕﻮﻳﻴﺪ ﺍﻳﻦ ﭼﻴﺰ ﺗﺎﺯﻩ ﺍﻳﺴﺖ‪ .‬ﺁﺭﻱ‬ ‫ﭼﻴﺰ ﺗﺎﺯﻩ ﺍﻳﺴﺖ‪ .‬ﻭﻟﻲ ﺳﺮﺍﭘﺎ ﺭﺍﺳﺘﺴﺖ‪.‬‬ ‫ﺍﻣﺎ ﺁﻧﻜﻪ ﮔﻔﺘﻴﺪ ﭘﺲ ﭘﻴﻐﻤﺒﺮ ﻭﺍﻣﺎﻡ ﻻﺯﻡ ﻧﺪﺍﺭﺩ‪ ،‬ﭘﺎﺳﺨﺶ ﺁﻧﺴﺖ ﻛﻪ ﭘﻴﻐﻤﺒﺮ ﻻﺯﻡ ﺩﺍﺭﺩ ﻭ ﺍﻣﺎﻡ ﻻﺯﻡ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺭﺍﺳﺘﺴﺖ‬ ‫ﻛﻪ ﻫﺮ ﭼﻨﺪ ﺯﻣﺎﻥ ﻳﻜﺒﺎﺭ ﻣﺮﺩﻱ ﺑﺮﺧﻴﺰﺩ ﻭ ﺑﺎ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻭ ﻧﺎﺩﺍﻧﻴﻬﺎﻱ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﺠﻨﮕﺪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺯﺩ‪ ،‬ﻭ ﺣﻘﺎﻳﻖ‬ ‫ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﻳﺎﺩ ﺩﻫﺪ‪ ،‬ﻭ ﺁﻳﻴﻦ ﺑﺨﺮﺩﺍﻧﻪ ﺑﺮﺍﻱ ﺯﻧﺪﮔﺎﻧﻲ ﺑﻨﻴﺎﺩ ﮔﺰﺍﺭﺩ‪ .‬ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻭ‬ ‫ﺍﮔﺮ ﻛﺴﻲ ﻣﻨﻜﺮ ﺑﺎﺷﺪ ﻣﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑﺎ ﺩﻟﻴﻞ ﺑﻪ ﺍﻭ ﺛﺎﺑﺖ ﻛﻨﻴﻢ‪.‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﻣﺜﻼ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺑﺮﺧﺎﺳﺖ ﻭ ﻣﺮﺩﻡ ﻋﺮﺏ ﺭﺍ ﻛﻪ ﮔﺮﻓﺘﺎﺭ ﺑﺖ ﭘﺮﺳﺘﻲ ﻭ ﺩﻳﮕﺮ ﻧﺎﺩﺍﻧﻴﻬﺎ ﻣﻴﺒﻮﺩﻧﺪ ﺍﺯ ﺁﻥ ﺁﻟﻮﺩﮔﻴﻬﺎ ﭘﺎﻙ‬ ‫ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﻭ ﺣﻘﺎﻳﻖ ﺳﻮﺩﻣﻨﺪ ﺑﺴﻴﺎﺭﻱ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﻳﺎﺩ ﺩﺍﺩ‪ ،‬ﭘﺮﺍﻛﻨﺪﮔﻲ ﺭﺍ ﻛﻪ ﺩﺭﻣﻴﺎﻥ ﺑﻮﺩ ﺑﺮﺩﺍﺷﺖ ﻭ ﻳﻚ ﺁﻳﻴﻦ ﺧﺮﺩﻣﻨﺪﺍﻧﻪ‬ ‫ﺑﺮﺍﻱ ﺯﻧﺪﮔﺎﻧﻲ ﺟﻬﺎﻧﻴﺎﻥ ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩ‪.‬‬ ‫ﻣﺎ ﻣﻲ ﺗﻮﺍﻧﻴﻢ ﺍﻳﻦ ﺭﺍ ﺑﻪ ﺭﺥ ﺟﻬﺎﻧﻴﺎﻥ ﺑﻜﺸﻴﻢ ﻭ ﺑﮕﻮﻳﻴﻢ‪ :‬ﭘﺲ ﭼﺮﺍ ﺩﻳﮕﺮﺍﻥ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﻨﻨﺪ؟!‪ .‬ﭘﺲ ﭼﺮﺍ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺯﺷﺘﻲ ﺑﺖ ﭘﺮﺳﺘﻲ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻨﺪ؟!‪ .‬ﺯﻳﺎﻥ ﭘﺮﺍﻛﻨﺪﮔﻲ ﺭﺍ ﺩﺭﻧﻴﺎﻓﺘﻨﺪ؟!‪ .‬ﭘﺲ ﭼﺮﺍ ﺩﻳﮕﺮﺍﻥ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﻳﻚ ﺁﻳﻴﻦ‬ ‫ﺧﺮﺩﻣﻨﺪﺍﻧﻪ ﺑﮕﺰﺍﺭﻧﺪ؟!‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﺗﻮﺍﻧﻴﻢ ﮔﻔﺖ ﻭ ﺳﺨﻦ ﺧﻮﺩ ﺭﺍ ﭘﻴﺶ ﺗﻮﺍﻧﻴﻢ ﺑﺮﺩ‪.‬‬ ‫ﺍﻣﺎ ﺍﻣﺎﻡ ﺑﻪ ﺁﻥ ﻣﻌﻨﻲ ﻛﻪ ﺷﻤﺎ ﻣﻴﺸﻨﺎﺳﻴﺪ ـ ﻛﺴﻲ ﺑﺎﺷﺪ ﺑﺮﮔﺰﻳﺪﻩ ﺷﺪﻩ ﺍﺯ ﺳﻮﻱ ﺧﺪﺍ‪ ،‬ﺯﺑﺎﻥ ﺟﺎﻧﻮﺭﺍﻥ ﺷﻨﺎﺳﺪ‪ ،‬ﺍﺯ ﻏﻴﺐ‬ ‫ﺁﮔﺎﻩ ﺑﺎﺷﺪ‪ ،‬ﺩﺭﺱ ﻧﺎﺧﻮﺍﻧﺪﻩ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﺪﺍﻧﺪ‪ ،‬ﺍﺧﺘﻴﺎﺭ ﻛﺎﺭﻫﺎﻱ ﺟﻬﺎﻥ ﺩﺭ ﺩﺳﺖ ﺍﻭ ﺑﺎﺷﺪ‪» ،‬ﺑﻮﺟﻮﺩﻩ ﺛﺒﺘﺖ ﺍﻻﺭﺽ ﻭ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻭ ﺑﻴﻤﻨﻪ ﺭﺯﻕ ﺍﻟﻮﺭﻱ«‪ ١‬ﭼﻨﻴﻦ ﺍﻣﺎﻣﻲ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﻧﺒﺎﻳﺴﺘﻲ ﺑﻮﺩ‪ .‬ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺑﻴﻜﺒﺎﺭ‪ ٢‬ﺑﻴﭙﺎﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻣﺎﻡ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻤﺎﻥ ﺧﻠﻴﻔﻪ ﻣﻴﺒﻮﺩﻩ‪ .‬ﮔﺎﻫﻲ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺑﻪ ﻣﻌﻨﻲ ﻣﻄﻠﻖ ﭘﻴﺸﻮﺍ ﮔﺮﻓﺘﻪ‪ ،‬ﺑﻪ ﻓﻘﻴﻪ ﻭ ﺑﻪ ﭘﻴﺶ ﻧﻤﺎﺯ ﻧﻴﺰ ﺍﻣﺎﻡ‬ ‫ﻣﻴﮕﻔﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺍﻣﺎ ﺁﺧﺮﺕ ﻛﻪ ﭘﺮﺳﻴﺪﻩ ﺷﺪ ﺁﻥ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻳﻘﻴﻨﺴﺖ ﻛﻪ ﺁﺩﻣﻲ ﭼﻮﻥ ﻣﻴﻤﻴﺮﺩ ﻭ ﺗﻦ ﺍﻭ ﺍﺯ ﻫﻢ ﭘﺎﺷﻴﺪﻩ ﻭ ﻧﺎﺑﻮﺩ‬ ‫ﻣﻴﮕﺮﺩﺩ ﺭﻭﺍﻥ ﺍﻭ ﻣﻴﻤﺎﻧﺪ‪ .‬ﺍﻣﺮﻭﺯ ﺩﺳﺘﻪ ﻫﺎﻱ ﺍﻧﺒﻮﻫﻲ ﺁﻧﺮﺍ ﻣﻨﻜﺮﻧﺪ‪ .‬ﺯﻳﺮﺍ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻛﺎﻟﺒﺪ ﺁﺩﻣﻲ ﻫﻤﻴﻨﺴﺖ ﻛﻪ ﻫﺴﺖ ﻭ ﻣﺎ‬ ‫ﺍﺛﺮﻱ ﺍﺯ ﺭﻭﺍﻥ )ﻳﺎ ﺭﻭﺡ( ﺩﺭﺁﻥ ﻧﻤﻲ ﺑﻴﻨﻴﻢ‪ .‬ﺁﻧﭽﻪ ﺯﻳﺴﺖ ﺁﺩﻣﻴﺴﺖ ﻧﺘﻴﺠﻪ ﮔﺮﺩﺵ ﺧﻮﻧﺴﺖ ﻛﻪ ﺗﺎ ﻣﻴﮕﺮﺩﺩ ﺁﺩﻣﻲ ﺯﻧﺪﻩ ﺍﺳﺖ‬ ‫ﻭ ﭼﻮﻥ ﺍﺯ ﮔﺮﺩﺵ ﺍﻓﺘﺎﺩ ﺁﺩﻣﻲ ﻣﻴﻤﻴﺮﺩ‪ .‬ﺁﻧﭽﻪ ﻓﻬﻤﻴﺪﻥ ﻭ ﺩﺍﻧﺴﺘﻦ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﻛﺎﺭﻫﺎﺳﺖ ﻧﺘﻴﺠﻪ ﻣﻐﺰ ﻣﻴﺒﺎﺷﺪ‪ .‬ﭘﺲ ﭼﻜﺎﺭ‬ ‫ﻣﻴﻤﺎﻧﺪ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﺍﺯ ﺭﻭﺍﻥ ﺁﺩﻣﻴﺴﺖ؟!‪ .‬ﺑﺎ ﺍﻳﻦ ﺩﻟﻴﻞ؛ ﺑﻮﺩﻥ ﺭﻭﺡ ﺭﺍ ﺭﺩ ﻣﻴﻜﻨﻨﺪ‪ .‬ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﻧﻴﺰ ﭘﺎﺳﺨﻲ ﺑﻪ ﺍﻳﻦ ﻧﺪﺍﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﻧﻤﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﺑﺪﻫﻨﺪ‪ .‬ﻭﻟﻲ ﻣﺎ ﭘﺎﺳﺦ ﺍﻳﻨﺮﺍ ﺩﺍﺩﻩ ﻭ ﺛﺎﺑﺖ ﻛﺮﺩﻩ ﺍﻳﻢ ﻛﻪ‪ :‬ﺩﺭ ﻫﻤﺎﻥ ﻛﺎﻟﺒﺪ ﺁﺩﻣﻲ ﮔﻮﻫﺮﻱ ﺑﻨﺎﻡ‬ ‫ﺭﻭﺍﻥ )ﻳﺎ ﺭﻭﺡ( ﻫﺴﺖ ﻭ ﺁﻥ ﺟﺰ ﺍﺯ ﺗﻦ ﻭ ﺟﺎﻧﺴﺖ ﻭ ﺑﺎ ﻧﺎﺑﻮﺩﻱ ﺗﻦ ﻭ ﺟﺎﻥ ﻧﺎﺑﻮﺩ ﻧﻤﻲ ﮔﺮﺩﺩ‪ .‬ﺛﺎﺑﺖ‬ ‫ﻛﺮﺩﻩ ﺍﻳﻢ ﻛﻪ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺍﻳﻦ ﺯﻧﺪﮔﺎﻧﻲ‪ ،‬ﺯﻧﺪﮔﺎﻧﻲ ﺩﻳﮕﺮﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺩﺭﺑﺎﺭﻩ ﺁﺧﺮﺕ ﻧﻴﺰ ﺩﺭ ﻣﺬﻫﺐ ﺷﻤﺎ ﮔﻤﺮﺍﻫﻴﻬﺎﻳﻲ ﻫﺴﺖ‪ .‬ﺷﻤﺎ ﺗﺼﻮﺭ ﻣﻴﻜﻨﻴﺪ ﺁﺩﻡ ﭼﻮﻥ ﻣﻴﻤﻴﺮﺩ ﻭ‬ ‫ﺯﻳﺮﺧﺎﻛﺶ ﻣﻴﺴﭙﺎﺭﻧﺪ‪ ،‬ﺩﻭ ﻓﺮﺷﺘﻪ ﺍﻱ ﺑﻨﺎﻡ ﻧﻜﻴﺮ ﻭ ﻣﻨﻜﺮ ﺑﺎ ﮔﺮﺯﻫﺎﻱ ﺁﺗﺸﻴﻦ ﺑﺮ ﺳﺮ ﺍﻭ ﻣﻲ ﺁﻳﻨﺪ ﻭ ﺍﺯﻭ ﭘﺮﺳﺸﻬﺎﻳﻲ ﻣﻴﻜﻨﻨﺪ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻣﻼﻳﻲ ﺭﺍ ﺩﺭ ﺑﺎﻻﻱ ﺳﺮ ﺍﻭ ﻣﻴﮕﻤﺎﺭﻳﺪ ﻛﻪ ﺗﻠﻘﻴﻦ ﺩﻫﺪ ﻭ ﻳﺎ ﺑﻔﺎﺭﺳﻲ ﺑﮕﻮﻳﻴﻢ ‪ :‬ﺩﻳﻦ ﻳﺎﺩﺵ ﺩﻫﺪ‪ .‬ﺑﺒﻴﻨﻴﺪ ﺩﺭ ﻳﻚ ﻋﻘﻴﺪﻩ‬ ‫ﭼﻨﺪ ﺍﺷﺘﺒﺎﻩ ﻣﻴﻜﻨﻴﺪ‪:‬‬ ‫ﺍﻭ ﹰ‬ ‫ﻻ ‪ :‬ﻛﺴﻴﻜﻪ ﻣﻴﻤﻴﺮﺩ ﺗﻦ ﺍﻭ ﻻﺷﻪ ﺍﻱ ﺑﻴﺶ ﻧﻴﺴﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺭﻭﺯﻱ ﺍﺯﻫﻢ ﭘﺎﺷﻴﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻫﺮﻛﺎﺭﻳﻜﻪ ﻫﺴﺖ‬ ‫ﺑﺎ ﺭﻭﺍﻥ ﺁﺩﻣﻲ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻧﻪ ﺑﺎ ﺗﻨﺶ‪ .‬ﻭﻟﻲ ﺷﻤﺎ ﻣﻴﭙﻨﺪﺍﺭﻳﺪ ﻛﺎﺭ ﺑﺎ ﺗﻨﺴﺖ ﻭ ﭘﻮﺳﻴﺪﻥ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻦ ﻛﻪ ﺑﺎ ﺩﻳﺪﻩ ﻣﻲ ﺑﻴﻨﻴﺪ ﺍﺯ‬ ‫ﻏﻔﻠﺖ ﺧﺎﺭﺝ ﻧﻤﻴﺸﻮﻳﺪ‪.‬‬

‫‪ -١‬ﺁﺭﺍﻣﺶ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﺑﺴﺘﻪ ﺑﻪ ﺑﻮﺩﻥ ﻳﻚ ﺍﻣﺎﻣﺴﺖ ‪ ،‬ﺭﻭﺯﻱ ﺧﻮﺭﺩﻥ ﻣﺮﺩﻡ ﺑﻪ ﭘﺎﺱ ﻫﺴﺘﻲ ﺍﻭ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪ -٢‬ﺑﻴﻜﺒﺎﺭ = ﺑﻜﻠﻲ ‪ ،‬ﻳﻜﺪﻓﻌﻪ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺛﺎﻧﻴ ﹰﺎ ‪ :‬ﻛﺴﻲ ﺍﮔﺮ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺧﻮﺩ ﺩﻳﻦ ﺩﺍﺷﺘﻪ ﻭ ﺧﺪﺍ ﺭﺍ ﻣﻴﺸﻨﺎﺧﺘﻪ ﺧﻮﺩﺵ ﺧﻮﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﭘﺎﺳﺦ ﻓﺮﺷﺘﻪ ﻫﺎ ﺭﺍ‬ ‫ﺑﺪﻫﺪ ﻭ ﺑﻪ ﻳﺎﺩ ﺩﺍﺩﻥ ﻧﻴﺎﺯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﺩﻳﻦ ﻧﺪﺍﺷﺘﻪ ﺍﺯ ﺍﻳﻦ ﻳﺎﺩ ﺩﺍﺩﻥ ﻧﺘﻴﺠﻪ ﺍﻱ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻣﮕﺮ ﺁﻧﻜﻪ ﺑﺮﺍﻱ ﻓﺮﻳﻔﺘﻦ‬ ‫ﻧﻜﻴﺮ ﻭ ﻣﻨﻜﺮ ﺑﺎﺷﺪ‪.‬‬ ‫ﺛﺎﻟﺜ ﹰﺎ ‪ :‬ﻣﮕﺮ ﻫﺮﻛﺴﻴﻜﻪ ﻣْﺮﺩ ﻓﻮﺭﻱ ﺯﺑﺎﻧﺶ ﺑﺮﻣﻴﮕﺮﺩﺩ ﻭ ﻋﺮﺑﻲ ﻣﻴﺸﻮﺩ ﻛﻪ ﺷﻤﺎ ﺑﺎ ﻋﺮﺑﻲ ﺗﻠﻘﻴﻦ ﻣﻴﺪﻫﻴﺪ؟!‪ .‬ﻓﻼﻥ ﻛﹸﺮﺩ ﻭ‬ ‫ﺑﻬﻤﺎﻥ ﺗﹸﺮﻙ ﻛﻪ ﻳﻚ ﺟﻤﻠﻪ ﻋﺮﺑﻲ ﻧﻤﻲ ﺩﺍﻧﺴﺘﻪ ﺍﺯ ﺍﻳﻦ ﺗﻠﻘﻴﻦ ﻋﺮﺑﻲ ﭼﻪ ﺧﻮﺍﻫﺪ ﻓﻬﻤﻴﺪ؟!‪.‬‬ ‫ﺳﭙﺲ ﺷﻤﺎ ﺗﺼﻮﺭ ﻣﻴﻜﻨﻴﺪ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﺪﺍ ﺑﺮﺍﻱ ﻛﺸﻴﺪﻥ ﺣﺴﺎﺏ ﻣﺮﺩﻡ ﺧﻮﺍﻫﺪ ﻧﺸﺴﺖ‪ .‬ﭘﻴﻐﻤﺒﺮﺍﻥ ﺍﺯ ﺍﻳﻨﻮﺭ ﻭ ﺍﺯ ﺁﻧﻮﺭ‬ ‫ﺧﻮﺍﻫﻨﺪ ﺍﻳﺴﺘﺎﺩ‪ .‬ﻋﻠﻲ »ﻟﻮﺍﺀ ﺍﻟﺤﻤﺪ« ﺭﺍ ﻛﻪ ﻳﻜﺴﺮﺵ ﺩﺭ ﻣﺸﺮﻗﺴﺖ ﻭ ﻳﻜﺴﺮﺵ ﺩﺭ ﻣﻐﺮﺏ ﺑﺪﺳﺖ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪ .‬ﺧﺪﺍ ﺍﺯ‬ ‫ﻓﺰﻭﻧﻲ ﮔﻨﺎﻫﺎﻥ ﻓﺮﺯﻧﺪﺍﻥ ﺁﺩﻡ ﺑﻪ ﺧﺸﻢ ﺁﻣﺪﻩ ﺗﻨﺪﻱ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺩﻭﺯﺥ ﺯﺑﺎﻧﻪ ﻫﺎ ﺧﻮﺍﻫﺪ ﻛﺸﻴﺪ‪ .‬ﺧﻮﺭﺷﻴﺪ ﺑﻪ ﺑﺎﻻ ﺳﺮ ﻣﺮﺩﻡ‬ ‫ﺁﻣﺪﻩ ﺳﻮﺯﻧﺪﻩ ﺗﺮﻳﻦ ﮔﺮﻣﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻴﺮﻭﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻓﺮﻳﺎﺩ »ﻭﺍﻧﻔﺴﺎ« ﺑﻠﻨﺪ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭘﻴﻐﻤﺒﺮﺍﺳﻼﻡ ﻭ‬ ‫ﺍﻣﻴﺮﺍﻟﻤﻮﻣﻨﻴﻦ ﻭ ﻓﺎﻃﻤﻪ ﻭ ﺍﻣﺎﻣﺎﻥ ﻭ ﺍﻣﺎﻣﺰﺍﺩﮔﺎﻥ ﭘﺎﻱ ﺷﻔﺎﻋﺖ ﺭﺍ ﺑﻪ ﻣﻴﺎﻥ ﮔﺰﺍﺭﺩﻩ ﺷﻴﻌﻴﺎﻥ ﺭﺍ ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﺭﻭﺍﻧﻪ ﺑﻬﺸﺖ ﺧﻮﺍﻫﻨﺪ‬ ‫ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺣﻮﺭﻳﺎﻥ ﭼﺸﻤﺸﺎﻥ ﺍﺯ ﺩﻳﺪﺍﺭ ﻣﺸﻬﺪﻱ ﻗﻨﺒﺮﻫﺎ ﻭ ﻛﺮﺑﻼﻳﻲ ﺭﺳﺘﻤﻬﺎ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻱ ﺧﻨﻜﻴﺴﺖ ﻛﻪ ﺑﺮﺍﻳﺘﺎﻥ ﺑﺎﻓﺘﻪ ﺍﻧﺪ‪ .‬ﺧﺪﺍ ﻣﮕﺮ ﺍﺯ ﻧﻴﻚ ﻭ ﺑﺪ ﻫﺮﻛﺴﻲ ﺁﮔﺎﻩ ﻧﻴﺴﺖ ﻛﻪ ﺑﻪ ﺣﺴﺎﺏ‬ ‫ﺑﻨﺸﻴﻨﺪ؟!‪ .‬ﺁﻧﮕﺎﻩ ﺧﺸﻢ ﮔﺮﻓﺘﻦ ﻭ ﺗﻨﺪﻱ ﻛﺮﺩﻥ ﺑِﭽﻪ ﻣﻌﻨﻴﺴﺖ؟!‪ .‬ﺷﻤﺎ ﺧﺪﺍ ﺭﺍ ﭼﻪ ﭘﻨﺪﺍﺷﺘﻪ ﺍﻳﺪ ﻛﻪ ﭼﻨﻴﻦ ﻧﺴﺒﺘﻬﺎﻳﻲ ﺑﻪ ﺍﻭ‬ ‫ﻣﻴﺪﻫﻴﺪ؟!‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﺷﻔﺎﻋﺖ ﺟﺰ ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﻇﻠﻢ ﻭ ﺟﻬﻞ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﺧﺪﺍ ﺷﻔﺎﻋﺖ ﭼﻪ ﻣﻌﻨﻲ ﺗﻮﺍﻧﺪ‬ ‫ﺩﺍﺷﺖ؟!‪.‬‬ ‫ﺑﺎﻻﻱ ﺳﺮﻣﺮﺩﻩ ﻣﻲ ﺍﻳﺴﺘﻴﺪ ﻭ ﻣﻴﮕﻮﻳﻴﺪ‪» :‬ﺍﻟﻤﻴﺰﺍﻥ ﺣﻖ‪ ،‬ﺍﻟﺼﺮﺍﻁ ﺣﻖ‪ «...‬ﻣﻴﺰﺍﻥ ﭼﻴﺴﺖ؟!‪ .‬ﻣﮕﺮ ﺛﻮﺍﺏ ﻭ ﮔﻨﺎﻩ ﻣﺎﺳﺖ‬ ‫ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺗﺮﺍﺯﻭ ﺑﻜﺸﻨﺪ؟!‪ .‬ﺁﻳﺎ ﺧﻨﺪﻩ ﺁﻭﺭ ﻧﻴﺴﺖ ﻛﻪ ﭼﻨﻴﻦ ﺑﺎﻭﺭﻱ ﺭﺍ ﺩﺭ ﺩﻝ ﺟﺎ ﺩﺍﺩﻩ ﺍﻳﺪ؟!‪.‬‬ ‫ﺁﻣﺪﻳﻢ ﺑﺮ ﺳﺮ »ﺻﺮﺍﻁ«‪ :‬ﺍﻓﺴﺎﻧﻪ ﺍﻱ ﺑﻮﺩﻩ ﺩﺭﻣﻴﺎﻥ ﺯﺭﺩﺷﺘﻴﺎﻥ‪ .‬ﻣﻴﮕﻔﺘﻨﺪ‪ :‬ﻣﺮﺩﻩ ﻫﺎ ﺑﺎﻳﺪ ﺍﺯ ﺭﻭﻱ ﭘﻞ ﺑﺎﺭﻳﻜﻲ ﺑﮕﺬﺭﻧﺪ ﻛﻪ‬ ‫ﻧﺎﻣﺶ »ﭼﻨﺮﺕ« ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺁﻧﺮﺍ ﮔﺮﻓﺘﻪ »ﭼﻨﺮﺕ« ﺭﺍ »ﺻﺮﺍﻁ« ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺧﻮﺩ ﭘﻞ ﺭﺍ ﺑﺎﺭﻳﻜﺘﺮ ﺍﺯ ﻣﻮ ﻭ ﺑﺮﻧﺪﻩ ﺗﺮ ﺍﺯ ﺷﻤﺸﻴﺮ‬ ‫ﺳﺎﺧﺘﻪ ﺍﻳﺪ‪ .‬ﺍﻳﻨﻬﻢ ﺩﺍﺳﺘﺎﻥ ﺻﺮﺍﻁ ﺷﻤﺎﺳﺖ‪ .‬ﺭﻭﻱ ﺩﺭﻭﻏﺴﺎﺯﺍﻥ ﺳﻴﺎﻩ ﺑﺎﺩ!!‪.‬‬ ‫ﻳﻚ ﮔﻤﺮﺍﻫﻲ ﺑﺰﺭﮒ ﺩﻳﮕﺮ ﺩﺭﺑﺎﺭﻩ ﺁﺧﺮﺕ ﺍﻳﻨﺴﺖ ﻛﻪ ﻣﻴﭙﻨﺪﺍﺭﻧﺪ ﺍﻳﻨﺠﻬﺎﻥ ﻭ ﺁﻥ ﺟﻬﺎﻥ ﻧﻘﻴﺾ ﻳﻜﺪﻳﮕﺮﻧﺪ ﻭ ﻛﺴﺎﻧﻴﻜﻪ‬ ‫ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ ﺁﺧﺮﺗﺸﺎﻥ ﺁﺑﺎﺩ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﺮﺍﻱ ﺧﺸﻨﻮﺩﻱ ﺧﺪﺍ ﻭ ﺁﺑﺎﺩﻱ ﺁﺧﺮﺕ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﻗﻴﻤﺖ‬ ‫ﻧﮕﺰﺍﺷﺖ ﻭ ﺧﻮﺍﺭﺵ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﺧﻮﺩ ﮔﻤﺮﺍﻫﻲ ﺭﻳﺸﻪ ﺩﺍﺭﻳﺴﺖ ﻛﻪ ﺩﺭ ﻫﻤﻪ ﻣﺬﻫﺒﻬﺎ ﺟﺎ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﺎﺯ ﻛﺮﺩﻩ‪ .‬ﺗﻮ ﮔﻮﻳﻲ‬ ‫ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﺷﻴﻄﺎﻥ ﺁﻓﺮﻳﺪﻩ ﻛﻪ ﺧﺪﺍ ﺩﺷﻤﻨﺶ ﻣﻴﺪﺍﺭﺩ ﻳﺎ ﺧﻮﺩﺵ ﺁﻓﺮﻳﺪﻩ ﻭ ﭘﺸﻴﻤﺎﻥ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺍﻳﻦ ﺩﻧﻴﺎ ﺑﻪ‬ ‫ﺍﻧﺪﺍﺯﻩ ﺑﺎﻝ ﻣﮕﺲ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﻗﻴﻤﺖ ﻧﺪﺍﺭﺩ‪» .‬ﺍﻟﺪﻧﻴﺎ ﺳﺠﻦ ﺍﻟﻤﻮﻣﻦ ﻭ ﺟﻨﺖ ﺍﻟﻜﺎﻓﺮ«‪.‬‬

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‫ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻢ‪ :‬ﺍﻳﻦ ﮔﻤﺮﺍﻫﻲ ﻭ ﻧﺎﺩﺍﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﺧﺪﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﻫﻴﭽﮕﺎﻩ ﺁﻧﺮﺍ ﺩﺷﻤﻦ ﻧﻤﻲ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﺟﻬﺎﻥ‬ ‫ﻣﻨﺰﻝ ﺍﻭﻝ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪ .‬ﺑﺎﻳﺪ ﻧﻴﻜﻲ ﺭﺍ ﺍﺯ ﻫﻤﻴﻨﺠﺎ ﺁﻏﺎﺯ ﻛﺮﺩ‪.‬‬

‫‪ -١‬ﺩﻧﻴﺎ ﺯﻧﺪﺍﻥ ﻣﻮﻣﻦ ﻭ ﺑﻬﺸﺖ ﻛﺎﻓﺮ ﺍﺳﺖ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﺁﻥ ﺟﻬﺎﻥ ﺑﻬﻢ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ‪ .‬ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭﺍﻳﻦ ﺟﻬﺎﻥ ﺧﺮﺩ ﺭﺍ ﺭﺍﻫﻨﻤﺎ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﻳﻚ‬ ‫ﺯﻧﺪﮔﺎﻧﻲ ﻧﻴﻚ ﻭ ﺳﺮﻓﺮﺍﺯﺍﻧﻪ ﭘﻴﺶ ﮔﻴﺮﻧﺪ‪ ،‬ﺩﺭ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﻧﻴﺰ ﺧﺸﻨﻮﺩ ﻭ ﺳﺮﺍﻓﺮﺍﺯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ ،‬ﻭﮔﺮﻧﻪ ﺍﺯ ﺯﻧﺪﮔﺎﻧﻲ ﺑﺪ‬ ‫ﻭﺁﻟﻮﺩﻩ ﺍﻳﻨﺠﻬﺎﻥ‪ ،‬ﺩﺭﺁﻧﺠﻬﺎﻥ ﻧﻴﺰ ﻧﺎﺧﺮﺳﻨﺪ ﻭ ﺳﺮﺍﻓﻜﻨﺪﻩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﺑﺎ ﭘﺸﻴﻤﺎﻧﻲ ﺑﺴﺮ ﺧﻮﺍﻫﻨﺪ ﺑﺮﺩ‪.‬‬ ‫ﻣﺜﻼ ﺁﻥ ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺻﻮﻓﻴﺎﻥ ﺑﺮﺍﻱ ﺧﻮﺩ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺍﻧﺪ‪ :‬ﺑﻪ ﻳﻚ ﺧﺎﻧﻘﺎﻫﻲ ﺧﺰﻳﺪﻥ ﻭ ﺑﺎ ﺑﻴﻜﺎﺭﻱ ﻭ ﺗﻨﻬﺎﻳﻲ ﺑﺴﺮ ﺑﺮﺩﻥ‬ ‫ﻭ ﺑﻪ ﺫﻛﺮﻫﺎﻱ ﺧﻔﻲ ﻭﺟﻠﻲ ﭘﺮﺩﺍﺧﺘﻦ ﻭ ﺁﻭﺍﺯﺧﻮﺍﻧﺪﻥ ﻭ ﺭﻗﺺ ﻛﺮﺩﻥ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻋﺒﺎﺩﺕ ﻭ ﺭﻳﺎﺿﺖ ﻣﻴﺸﻤﺎﺭﻧﺪ ﻭ ﻣﺎﻳﻪ‬ ‫ﺳﻌﺎﺩﺕ ﺁﻧﺠﻬﺎﻥ ﻣﻴﺪﺍﻧﻨﺪ‪ ،‬ﭼﻮﻥ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺑﻴﺮﻭﻥ ﺍﺯ ﺧﺮﺩ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔﺎﻧﻲ ﺳﻮﺩﻱ ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﺩﺭﺁﻧﺠﻬﺎﻥ ﻧﻴﺰ‬ ‫ﺟﺰ ﻣﺎﻳﻪ ﺳﺮﺍﻓﻜﻨﺪﮔﻲ ﻭ ﺷﺮﻣﻨﺪﮔﻲ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

‫ﻋﺮﻭﺱ ﻗﺎﺳﻢ‬ ‫ﻫﻤﭽﻨﺎﻥ ﻋﺒﺎﺩﺗﻬﺎﻳﻲ ﻛﻪ ﺷﻴﻌﻴﺎﻥ ﺑﺮﺍﻱ ﺧﻮﺩ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ :‬ﺭﻭﺿﻪ ﺧﻮﺍﻧﻲ ﺑﺮﭘﺎﻛﺮﺩﻥ ﻭ ﺩﺳﺘﻪ ﻫﺎﻱ ﺳﻴﻨﻪ ﺯﻥ ﻭ ﺷﺎﻩ ﺣﺴﻴﻨﻲ‬ ‫ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻦ‪ ،‬ﺯﻳﺎﺭﺕ ﻋﺎﺷﻮﺭﺍ ﺧﻮﺍﻧﺪﻥ‪ ،‬ﺑﻪ ﻛﺮﺑﻼ ﻭ ﺳﺎﻣﺮﺍ ﺭﻓﺘﻦ‪ ،‬ﺑﻪ ﻣﺮﺩﮔﺎﻥ ﻫﺰﺍﺭﺳﺎﻝ ﻧﻔﺮﻳﻦ ﻓﺮﺳﺘﺎﺩﻥ ﻭ ﺍﻳﻦ ﻗﺒﻴﻞ ﻛﺎﺭﻫﺎ‬ ‫ﻛﻪ ﻣﺎﻳﻪ ﻧﺠﺎﺕ ﺁﺧﺮﺕ ﻣﻴﺸﻨﺎﺳﻨﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﻧﻪ ﺗﻨﻬﺎ ﻣﺎﻳﻪ ﻧﺠﺎﺕ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻣﺎﻳﻪ ﮔﺮﻓﺘﺎﺭﻱ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺧﺪﺍ ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺑﺎﺯﺧﻮﺍﺳﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻛﻪ ﻣﻦ ﺯﻣﻴﻦ ﺑﻪ ﺁﻥ ﺣﺎﺻﻠﺨﻴﺰﻱ ﺭﺍ ﺑﻪ ﺷﻤﺎ ﺩﺍﺩﻩ ﺑﻮﺩﻡ ﭼﺮﺍ ﺁﻥ ﺭﺍ ﺁﺑﺎﺩ‬ ‫ﻧﻜﺮﺩﻳﺪ؟!‪ .‬ﭼﺮﺍ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﻧﺠﺴﺘﻴﺪ؟!‪ .‬ﺑﺎﺯﺧﻮﺍﺳﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻛﻪ ﻣﻦ ﺑﻪ ﺷﻤﺎ ﻓﻬﻢ ﻭ ﺧﺮﺩ ﺩﺍﺩﻩ ﺑﻮﺩﻡ ﭼﺮﺍ ﻧﺨﻮﺍﺳﺘﻴﺪ‬ ‫ﺧﺮﺩ ﺭﺍ ﺭﺍﻫﻨﻤﺎ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺭﺍﻩ ﺯﻧﺪﮔﺎﻧﻲ ﺑﻪ ﻧﻴﻜﻲ ﭘﻴﺶ ﮔﻴﺮﻳﺪ؟!‪ .‬ﺑﺎﺯﺧﻮﺍﺳﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻛﻪ ﺑُﻬﺮﭼﻪ‪ ١‬ﺑﻪ ﻛﺮﺑﻼ ﻣﻴﺮﻓﺘﻴﺪ؟!‪.‬‬ ‫ﺑﻬﺮ ﭼﻪ ﺑﻪ ﺳﺎﻣﺮﺍ ﻣﻴﺮﻓﺘﻴﺪ؟! ﺑﻬﺮ ﭼﻪ ﺁﻥ ﭘﻮﻟﻬﺎ ﺭﺍ ﺩﺭ ﺭﺍﻩ ﺁﺑﺎﺩﻱ ﻛﺸﻮﺭ ﺧﻮﺩ ﺻﺮﻑ ﻧﻤﻴﻜﺮﺩﻳﺪ؟!‪ .‬ﺑﺎﺯﺧﻮﺍﺳﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‬ ‫ﻛﻪ ﺑﻬﺮ ﭼﻪ ﻛﺎﻻﻫﺎ ﺭﺍ ﺩﺳﺖ ﺑﺪﺳﺖ ﻣﻴﮕﺮﺩﺍﻧﻴﺪﻳﺪ؟!‪ .‬ﺑﻬﺮ ﭼﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺍﻧﺒﺎﺭ ﻣﻴﺰﺩﻳﺪ؟!‪ .‬ﺍﺯ ﺯﻧﺪﮔﺎﻧﻲ ﺳﺮﺍﭘﺎ ﺑﻴﺨﺮﺩﺍﻧﻪ ﻛﻪ‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺧﻮﺍﺭ ﻭ ﺯﺑﻮﻧﻨﺪ‪ ،‬ﺩﺭﺁﻥ ﺟﻬﺎﻥ ﻧﻴﺰ ﺧﻮﺍﺭ ﻭ ﺯﺑﻮﻥ ﻭ ﺩﺭ ﻧﺰﺩ ﺧﺪﺍ ﺳﺮﺍﻓﻜﻨﺪﻩ ﺧﻮﺍﻫﻨﺪ‬ ‫ﺑﻮﺩ‪ .‬ﺍﻳﻨﺴﺖ ﺁﻧﭽﻪ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺁﺧﺮﺕ ﻣﻴﺪﺍﻧﻴﻢ‪.‬‬

‫‪ -١‬ﺑﻬﺮ )ﺑﺮ ﻭﺯﻥ ﺯﻫﺮ( = ﺑﺮﺍﻱ‬

‫ﺑﻬﺮ ﭼﻪ = ﺑﺮﺍﻱ ﭼﻪ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪٣٨‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺝ ـ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻫﻤﻪ ﺍﺵ ﺗﺎﺯﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﻣﺪﺗﻬﺎ ﺑﮕﺬﺭﺩ ﺗﺎ ﻣﺎ ﺑﺘﻮﺍﻧﻴﻢ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﺭ ﻓﻜﺮ ﺧﻮﺩ ﺗﺤﻠﻴﻞ ﻛﻨﻴﻢ‪ .‬ﺍﻛﻨﻮﻥ‬ ‫ﺧﻮﺍﻫﺸﻤﻨﺪﻳﻢ ﻣﻮﺿﻮﻉ ﺍﻣﺎﻡ ﻋﺼﺮ ﺭﺍ ﺑﻔﺮﻣﺎﻳﻴﺪ‪ .‬ﻣﻌﻠﻮﻡ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺁﻧﺮﺍ ﻧﻴﺰ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻳﺪ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﻣﻴﺨﻮﺍﻫﻴﻢ ﻧﻈﺮﻳﺎﺕ‬ ‫ﺷﻤﺎ ﺭﺍ ﺑﺸﻨﻮﻳﻢ‪.‬‬ ‫ﺩ ـ ﻣﻮﺿﻮﻉ ﺍﻣﺎﻡ ﻋﺼﺮ ﻛﻪ ﻣﺎ ﺁﻧﺮﺍ »ﺍﻣﺎﻡ ﻧﺎﭘﻴﺪﺍ« ﻣﻴﻨﺎﻣﻴﻢ ﺍﺯ ﻫﺮ ﺟﻬﺖ ﻣﻬﻢ ﺍﺳﺖ‪ .‬ﺷﺼﺖ ﻭ ﻫﻔﺘﺎﺩ ﻣﻠﻴﻮﻥ ﺷﻴﻌﻪ‪ ١‬ﭼﺸﻢ‬ ‫ﺑﺮﺍﻩ ﺁﻣﺪﻥ ﺍﻭ ﻣﻴﺪﺍﺭﻧﺪ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﻋﻠﻤﺎﻱ ﺷﻴﻌﻪ ﺁﻥ ﺩﺳﺘﮕﺎﻩ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺭﺍ ﻛﻪ ﭼﻴﺪﻩ ﺍﻧﺪ ﻭ ﺑﻲ ﺗﺎﺝ ﻭ ﺗﺨﺖ ﭘﺎﺩﺷﺎﻫﻲ‬ ‫ﻣﻴﻜﻨﻨﺪ ﻭ ﺳﺎﻻﻧﻪ ﻣﻠﻴﻮﻧﻬﺎ ﺑﺎﺝ ﻭ ﺧﺮﺍﺝ ﻣﻴﮕﻴﺮﻧﺪ ﺑﻨﺎﻡ ﻧﻴﺎﺑﺖ ﺍﺯ ﺁﻥ ﺍﻣﺎﻡ ﻣﻴﺒﺎﺷﺪ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﺗﺎﻛﻨﻮﻥ ﺑﺎﺭﻫﺎ ﻛﺴﺎﻧﻲ ﺑﻨﺎﻡ‬ ‫ﺁﻥ ﺍﻣﺎﻡ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻧﺪ ﻭ ﺁﺷﻮﺑﻬﺎ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻣﻮﺿﻮﻉ ﻣﻬﻢ ﺍﺳﺖ ﻭ ﻣﻦ ﺑﺎ ﺁﻧﻜﻪ ﺍﻣﺮﻭﺯ ﺳﺨﻦ ﺑﺴﻴﺎﺭ ﮔﻔﺘﻪ ﺍﻡ ﻭ ﻫﻤﻪ ﻣﺎﻥ ﺧﺴﺘﻪ ﺷﺪﻩ ﺍﻳﻢ ﺁﻧﺮﺍ ﺑﻪ ﺗﻔﺼﻴﻞ ﻳﺎﺩ‬ ‫ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭ ﻗﻀﻴﻪ ﺍﻣﺎﻡ ﻧﺎﭘﻴﺪﺍ ﺩﻭ ﺩﺍﺳﺘﺎﻥ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ‪ :‬ﺩﺍﺳﺘﺎﻥ ﺍﻣﺎﻣﺖ‪ ،‬ﺩﺍﺳﺘﺎﻥ ﻣﻬﺪﻳﮕﺮﻱ‪ .‬ﺍﻳﻨﻬﺎ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ ﻭ‬ ‫ﻣﻦ ﺍﺯ ﻫﺮﻳﻜﻲ ﺟﺪﺍﮔﺎﻧﻪ ﺳﺨﻦ ﺧﻮﺍﻫﻢ ﺭﺍﻧﺪ‪.‬‬ ‫ﻧﺨﺴﺖ ﺍﺯ ﻣﻬﺪﻳﮕﺮﻱ ﺳﺨﻦ ﻣﻲ ﺭﺍﻧﻢ‪ :‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺍﻳﻦ ﺩﺭ ﺑﺴﻴﺎﺭ ﻣﺬﻫﺒﻬﺎ ﻫﺴﺖ ﻛﻪ ﺁﻣﺪﻥ ﻛﺴﻲ ﺭﺍ ﺑﺎ ﻳﻚ ﻧﻴﺮﻭﻱ‬ ‫ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺍﻧﺘﻈﺎﺭ ﻣﻴﺪﺍﺭﻧﺪ‪ .‬ﻣﺜﻼ ﻳﻬﻮﺩﻳﺎﻥ ﺁﻣﺪﻥ ﻣﺎﺷﻴﺎ )ﻳﺎ ﻣﺴﻴﺢ( ﺭﺍ ﻣﻨﺘﻈﺮﻧﺪ‪ .‬ﺯﺭﺩﺷﺘﻴﺎﻥ ﭘﻴﺪﺍ ﺷﺪﻥ ﺷﺎﻩ ﺑﻬﺮﺍﻡ ﺭﺍ ﺍﻧﺘﻈﺎﺭ‬ ‫ﺩﺍﺭﻧﺪ‪ ،‬ﻣﺴﻴﺤﻴﺎﻥ ﭼﺸﻢ ﺑﺮﺍﻩ ﺑﺎﺯﮔﺸﺘﻦ ﻣﺴﻴﺢ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﺷﻴﻌﻴﺎﻥ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺳﻨﻴﺎﻥ ﺑﻪ ﺁﻣﺪﻥ ﻣﻬﺪﻱ ﺍﻣﻴﺪ ﻣﻴﭙﺮﻭﺭﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺯ ﻗﺪﻳﻢ ﺯﻣﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﺑﻮﺩﻩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﺍﻳﺸﺎﻥ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪ .‬ﺁﻧﻜﻪ ﺍﻳﺮﺍﻧﻴﺎﻧﻨﺪ ﭼﻮﻥ‬ ‫ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺩﺭ ﺍﺩﺍﺭﻩ ﻛﺮﺩﻥ ﺟﻬﺎﻥ ﺍﻫﺮﻳﻤﻦ ﺷﺮﻳﻚ ﻳﺰﺩﺍﻧﺴﺖ ﻭ ﺍﻳﻦ ﺑﺪﻳﻬﺎ ﺩﺭ ﺟﻬﺎﻥ ﻧﺘﻴﺠﻪ ﺩﺧﺎﻟﺖ ﺍﻫﺮﻳﻤﻦ ﻣﻴﺒﺎﺷﺪ‬ ‫ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺁﻳﻨﺪﻩ ﺍﻱ »ﺳﺎﺍﻭﺷﻴﺎﻧﺖ« ﭘﺴﺮ ﺯﺭﺩﺷﺖ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﻫﺮﻳﻤﻦ ﺭﺍ‬ ‫ﻣﻐﻠﻮﺏ ﺳﺎﺧﺘﻪ ﺩﺳﺘﮕﺎﻩ ﺍﻭ ﺭﺍ ﺑﻬﻢ ﺧﻮﺍﻫﺪ ﺯﺩ ﻭ ﺟﻬﺎﻥ ﺭﺍ ﭘﺮ ﺍﺯ ﻧﻴﻜﻲ ﻭ ﺧﻮﺷﻲ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫ﺍﻣﺎ ﻳﻬﻮﺩﻳﺎﻥ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻣﻴﺪﺍﻧﻴﺪ ﺍﻳﻦ ﻣﺮﺩﻡ ﺩﺭ ﺯﻣﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺍﺳﺘﻘﻼﻝ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﻛﻪ ﻓﻠﺴﻄﻴﻦ ﻛﺸﻮﺭ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ‪ .‬ﺳﭙﺲ‬ ‫ﭘﺎﺩﺷﺎﻫﺎﻥ ﻛﻠﺪﻩ ﻭ ﺁﺳﻮﺭ ﺍﺳﺘﻘﻼﻝ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﻪ ﺫﻟﺖ ﺭﺳﺎﻧﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﻳﻜﻲ ﺍﺯ ﭘﻴﻐﻤﺒﺮﺍﻥ‬ ‫ﺍﻳﺸﺎﻥ ﺑﺮﺍﻱ ﺗﺴﻠﻴﺖ ﻳﻬﻮﺩﻳﺎﻥ ﻛﻪ ﺑﺴﻴﺎﺭ ﺍﻓﺴﺮﺩﻩ ﻣﻴﺒﻮﺩﻧﺪ‪ ،‬ﭼﻨﻴﻦ ﮔﻔﺘﻪ‪» :‬ﺧﺪﺍ ﻣﺴﻴﺤﻲ )ﻛﻪ ﻣﻘﺼﻮﺩﺵ ﭘﺎﺩﺷﺎﻩ ﺑﻮﺩﻩ( ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﻳﻬﻮﺩﻳﺎﻥ ﺧﻮﺍﻫﺪ ﺑﺮﺍﻧﮕﻴﺨﺖ ﻛﻪ ﺩﻭﺑﺎﺭﻩ ﺍﺳﺘﻘﻼﻝ ﺷﻤﺎ ﺭﺍ ﺑﺎﺯﮔﺮﺩﺍﻧﺪ ﻭ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﻋﺰﺕ ﺭﺳﺎﻧﺪ«‪ .‬ﻋﻴﺴﻲ ﭘﺴﺮ ﻣﺮﻳﻢ ﺑﻨﺎﻡ ﻫﻤﻴﻦ‬ ‫ﻣﺴﻴﺢ ﺑﺮﺧﺎﺳﺖ‪ .‬ﻭﻟﻲ ﻳﻬﻮﺩﻳﺎﻥ ﻧﭙﺬﻳﺮﻓﺘﻨﺪ ﮔﻔﺘﻨﺪ‪» :‬ﻣﺴﻴﺢ ﺑﺎﻳﺪ ﭘﺎﺩﺷﺎﻩ ﺑﺎﺷﺪ« ﻭ ﻫﻨﻮﺯ ﻫﻢ ﻳﻬﻮﺩﻳﺎﻥ ﭼﺸﻢ ﺑﺮﺍﻫﻨﺪ‪.‬‬ ‫ﻣﻘﺼﻮﺩ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻢ ﺍﻳﻦ ﭘﻨﺪﺍﺭ‪ ،‬ﺩﺭﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﺟﻬﻮﺩﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﺍﺳﻼﻡ ﺑﺮﺧﺎﺳﺘﻪ‬ ‫ﻭ ﺍﻳﺮﺍﻥ ﺭﺍ ﻓﺘﺢ ﻛﺮﺩﻩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺭﺍ ﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻧﺸﺮﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﭼﻮﻥ ﻳﺰﻳﺪ ﭘﺴﺮ ﻣﻌﺎﻭﻳﻪ ﻣْﺮﺩ‬ ‫ﻭ ﺍﺧﺘﻼﻝ ﺩﺭﻛﺎﺭ ﺑﻨﻲ ﺍﻣﻴﻪ ﭘﻴﺪﺍ ﺷﺪ‪ ،‬ﻣﺨﺘﺎﺭ ﺩﺭﻛﻮﻓﻪ ﻋﻠﻢ ﺍﻓﺮﺍﺷﺖ ﻭ ﺭﺷﺘﻪ ﺣﻜﻮﻣﺖ ﺭﺍ ﺑﺪﺳﺖ ﮔﺮﻓﺖ ﻭ ﻛﺴﺎﻧﻲ ﺭﺍ ﺑﻪ‬ ‫ﻣﺪﻳﻨﻪ ﻓﺮﺳﺘﺎﺩﻩ ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﻔﻴﻪ ﺭﺍ ﺭﺍﺿﻲ ﮔﺮﺩﺍﻧﻴﺪ ﻛﻪ ﺧﻼﻓﺖ ﺭﺍ ﺑﭙﺬﻳﺮﺩ‪ .‬ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦ ﻣﺨﺘﺎﺭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﻴﺒﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‬ ‫ﻗﻴﺎﻡ ﺭﺍ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻛﺮﺩﻩ ﻭ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ ﺍﺯ ﻋﺮﺏ ﻭ ﺑﻨﻲ ﺍﻣﻴﻪ ﺍﻧﺘﻘﺎﻡ ﻛﺸﻨﺪ‪ .‬ﺳﺮﺩﺳﺘﻪ ﺍﻳﻦ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻛﻴﺴﺎﻥ ﻧﺎﻡ ﻣﻴﺒﻮﺩ ﻭ ﺍﻳﻦ ﻛﻴﺴﺎﻥ‬ ‫ﻫﻮﺵ ﺑﺴﻴﺎﺭ ﻣﻴﺪﺍﺷﺖ ﻭ ﻛﺎﺭﻫﺎﻳﻲ ﻣﻴﻜﺮﺩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻣﻴﮕﻔﺖ‪ :‬ﺩﺭﻛﺘﺎﺑﻬﺎﻱ ﻣﺎ ﺧﺒﺮ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﻳﻚ ﻣﻬﺪﻱ ﺧﺮﻭﺝ ﺧﻮﺍﻫﺪ‬ ‫‪ -١‬ﺟﻤﻌﻴﺖ ﺷﻴﻌﻴﺎﻥ ﺟﻬﺎﻥ ﺩﺭ ﺳﺎﻝ ﻧﻮﺷﺘﻪ ﺷﺪﻥ ﺍﻳﻦ ﻛﺘﺎﺏ ﻳﻌﻨﻲ ﺳﺎﻝ ‪ ، ١٣٢٣‬ﺷﺼﺖ ﻳﺎ ﻫﻔﺘﺎﺩ ﻣﻴﻠﻴﻮﻥ ﻧﻔﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﻛﺮﺩ ﻭ ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﺳﺘﻢ ﻭ ﺑﺪﺑﺨﺘﻲ ﺭﻫﺎ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﭘﻴﺸﺮﻓﺖ ﻛﺎﺭﻫﺎﻱ ﻣﺨﺘﺎﺭ ﻣﻴﮕﻔﺖ‪ :‬ﺁﻥ ﻣﻬﺪﻱ ﻫﻤﻴﻦ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﻔﻴﻪ ﺍﺳﺖ‪.‬‬ ‫ﭼﻮﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺳﺘﻢ ﺑﻨﻲ ﺍﻣﻴﻪ ﺑﻪ ﺳﺘﻮﻩ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺑﻪ ﺁﺳﺎﻧﻲ ﻣﻴﭙﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺁﻧﺮﺍ ﺧﻮﺵ ﻣﻴﺪﺍﺷﺘﻨﺪ‪.‬‬ ‫ﺩﺍﺳﺘﺎﻥ ﻣﻬﺪﻱ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍ ﺷﺪﻩ‪.‬‬ ‫ﺏ ـ ﺑﺒﺨﺸﻴﺪ‪ ،‬ﻣﮕﺮ ﺧﻮﺩ ﭘﻴﻐﻤﺒﺮ ﺍﺯ ﻣﻬﺪﻱ ﺧﺒﺮﻧﺪﺍﺩﻩ ﺑﻮﺩ؟!‬ ‫ﺩ ـ ﺑﻴﮕﻤﺎﻥ ﻧﺪﺍﺩﻩ ﺑﻮﺩ‪.‬‬ ‫ﺏ ـ ﭘﺲ ﺍﻳﻦ ﺧﺒﺮﻫﺎ ﻫﻤﻪ ﺍﺵ ﺩﺭﻭﻏﺴﺖ؟!‪.‬‬ ‫ﺩ ـ ﺑﻴﮕﻤﺎﻥ ﺩﺭﻭﻏﺴﺖ ﻭ ﻣﻦ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻬﺎ ﻧﻴﺰ ﺳﺨﻦ ﺧﻮﺍﻫﻢ ﺭﺍﻧﺪ‪ .‬ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﻴﻔﻪ ﻧﺨﺴﺖ ﻛﺴﻲ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻪ ﻣﻬﺪﻱ ﺷﻨﺎﺧﺘﻪ ﺷﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺍﻭ ﻛﺎﺭﻱ ﻧﺘﻮﺍﻧﺴﺖ ﻭ ﻣْﺮﺩ‪ ،‬ﻛﻴﺴﺎﻧﻴﺎﻥ ﺍﺯ ﺳﺨﻦ ﺧﻮﺩ ﺑﺎﺯ ﻧﮕﺸﺘﻨﺪ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪ‪:‬‬ ‫»ﺍﻭ ﻧﻤﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺩﺭﻛﻮﻩ ﺭﺿﻮﻱ ﺍﺳﺖ‪ ،‬ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﻇﻼﻡ ﺭﺍ ﺩﻓﻊ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪«.‬‬ ‫ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﻣﻬﺪﻱ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻧﺪ‪ .‬ﻫﺮﻛﺴﻴﻜﻪ ﺑﺪﻋﻮﻱ ﺧﻼﻓﺖ ﺑﺮﻣﻴﺨﺎﺳﺖ ﭘﻴﺮﻭﺍﻧﺶ ﺑﺮﺍﻱ ﺗﺸﻮﻳﻖ ﻣﺮﺩﻡ‬ ‫ﻣﻴﮕﻔﺘﻨﺪ‪ :‬ﺁﻥ ﻣﻬﺪﻱ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﻫﻤﻴﻨﺴﺖ‪ .‬ﻳﻚ ﭼﻴﺰ ﺑﺪﺗﺮ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻱ ﭘﻴﺸﺮﻓﺖ ﺳﺨﻦ ﺧﻮﺩﺷﺎﻥ ﺣﺪﻳﺜﻲ ﻫﻢ ﺍﺯ‬ ‫ﺯﺑﺎﻥ ﭘﻴﻐﻤﺒﺮ ﻳﺎ ﺍﻣﺎﻡ ﻋﻠﻲ ﺑﻲ ﺍﺑﻴﻄﺎﻟﺐ ﺳﺎﺧﺘﻪ ﺭﻭﺍﺝ ﻣﻴﺪﺍﺩﻧﺪ‪.‬‬ ‫ﺷﻤﺎ ﺗﻌﺠﺐ ﺧﻮﺍﻫﻴﺪ ﻛﺮﺩ ﻛﻪ ﻣﻴﮕﻮﻳﻢ ﺣﺪﻳﺚ ﻣﻴﺴﺎﺧﺘﻨﺪ‪ .‬ﺩﺭﺁﻥ ﻛﺸﺎﻛﺸﻬﺎ ﻭ ﻛﻴﻨﻪ ﺗﻮﺯﻳﻬﺎ ﻛﻪ ﻫﺰﺍﺭﺍﻥ ﻛﺴﺎﻥ ﺭﺍ ﺩﺭ ﺭﺍﻩ‬ ‫ﻣﻘﺼﻮﺩ ﺧﻮﺩ ﻣﻴﻜﺸﺘﻨﺪ ﻭ ﻳﺎ ﺑﻪ ﻛﺸﺘﻦ ﻣﻴﺪﺍﺩﻧﺪ ﺁﻳﺎ ﺩﺷﻮﺍﺭ ﺑﻮﺩ ﻛﻪ ﺩﺭﻭﻏﻲ ﻫﻢ ﺑﮕﻮﻳﻨﺪ؟!‪ .‬ﺩﺭ ﺳﻴﺎﺳﺖ ﻫﻤﻴﺸﻪ ﺩﺭﻭﻍ ﺭﺍ ﺟﺎﻳﺰ‬ ‫ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﻫﻤﺎﻥ ﺯﻳﺪ ﻛﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﭼﻮﻥ ﺩﺭﻛﻮﻓﻪ ﺍﺯ ﻣﺮﺩﻡ ﺑﻴﻌﺖ ﻣﻴﮕﺮﻓﺖ ﻭ ﺗﻬﻴﻪ ﺧﺮﻭﺝ ﻣﻴﻜﺮﺩ ﭘﻴﺮﻭﺍﻧﺶ ﺍﻭ ﺭﺍ ﻣﻬﺪﻱ ﻧﺎﻣﻴﺪﻧﺪ ﻭ‬ ‫ﺣﺪﻳﺜﻲ ﭼﻨﻴﻦ ﺳﺎﺧﺘﻨﺪ‪» :‬ﻣﻬﺪﻱ ﻣﺎ ﺩﺭ ﭘﺸﺖ ﻛﻮﻓﻪ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﺷﺪ«‪.‬‬ ‫ﺳﭙﺲ ﻛﻪ ﻋﻠﻮﻳﺎﻥ ﺩﺭ ﻣﺪﻳﻨﻪ ﺟﻤﻊ ﺷﺪﻩ ﻭ ﺑﻪ ﻣﺤﻤﺪ ﻧﻔﺲ ﺯﻛﻴﻪ ﺑﻴﻌﺖ ﻛﺮﺩﻧﺪ ﺍﻭ ﺭﺍ ﻫﻢ ﻣﻬﺪﻱ ﺷﻨﺎﺧﺘﻨﺪ‪ .‬ﭘﻴﺮﻭﺍﻥ ﺍﻭ ﻧﻴﺰ‬ ‫ﺣﺪﻳﺜﻲ ﺍﺯ ﺯﺑﺎﻥ ﭘﻴﻐﻤﺒﺮ ﺑﻪ ﻣﻴﺎﻥ ﺁﻭﺭﺩﻧﺪ‪ :‬ﻣﻬﺪﻱ ﻧﺎﻣﺶ ﻧﺎﻡ ﻣﻦ ﻭ ﻧﺎﻡ ﭘﺪﺭﺵ ﻧﺎﻡ ﭘﺪﺭﻣﻨﺴﺖ‪) .‬ﭘﺪﺭ ﻣﺤﻤﺪ ﻋﺒﺪﺍﷲ ﺑﻮﺩ(‪.‬‬ ‫ﺳﭙﺲ ﻛﻪ ﺑﻨﻲ ﻋﺒﺎﺱ ﺑﻪ ﻛﻮﺷﺶ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺍﺑﻮﻣﺴﻠﻢ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻣﻴﻜﻮﺷﻴﺪ ﺍﻳﻨﺎﻥ ﻫﻢ ﺍﺯ ﺍﻓﺴﺎﻧﻪ ﻣﻬﺪﻱ‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻧﺪ ﻭ ﺍﻳﻨﺎﻥ ﻫﻢ ﺣﺪﻳﺜﻲ ﭘﺮﺍﻛﻨﺪﻧﺪ‪ :‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺩﻳﺪﻧﺪ ﺑﻴﺮﻗﻬﺎﻱ ﺳﻴﺎﻩ ﺍﺯ ﺳﻮﻱ ﺧﺮﺍﺳﺎﻥ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺑﺨﻮﺩ ﻣﮋﺩﻩ‬ ‫ﺩﻫﻴﺪ ﻛﻪ ﻣﻬﺪﻱ ﻣﺎ ﻇﻬﻮﺭ ﻛﺮﺩﻩ‪) .‬ﺑﻴﺮﻗﻬﺎﻱ ﺍﺑﻮﻣﺴﻠﻢ ﺳﻴﺎﻩ ﺑﻮﺩ(‪.‬‬ ‫ﺳﭙﺲ ﻛﻪ ﺍﻣﺎﻡ ﺷﻤﺎ ﺟﻌﻔﺮﺍﻟﺼﺎﺩﻕ ﺁﻥ ﺑﻨﻴﺎﺩ ﺭﺍ ﮔﺰﺍﺷﺖ‪ ،‬ﺧﻮﺩ ﺍﻭ ﭼﻮﻥ ﺧﺎﻧﻪ ﻧﺸﻴﻦ ﻣﻴﺒﻮﺩ ﻋﻨﻮﺍﻥ ﻣﻬﺪﻱ ﺑﻴﺠﺎ ﺑﻮﺩ‪ .‬ﻭﻟﻲ ﺍﻭ‬ ‫ﻫﻢ ﻭﻋﺪﻩ ﻣﻴﺪﺍﺩﻛﻪ ﻣﻬﺪﻱ ﺍﺯ ﻣﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺷﻌﺮ ﻋﺮﺑﻲ ﺭﺍ ﺩﺭﻛﺘﺎﺑﻬﺎ ﺑﻨﺎﻡ ﺍﻭ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪:‬‬ ‫ﻟﻜﻞ ﺍﻧﺎﺱ ﺩﻭﻟﻪ ﻳﺮﻗﺒﻮﻧﻬﺎ‬

‫ﻭ ﺩﻭﻟﺘﻨﺎ ﻓﻲ ﺁﺧﺮ ﺍﻟﺪﻫﺮ ﻳﻈﻬﺮ‬

‫ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ‪» :‬ﻫﺮ ﮔﺮﻭﻫﻲ ﺩﻭﻟﺘﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﻧﺘﻈﺎﺭﺵ ﻣﻴﻜِﺸﻨﺪ‪ .‬ﺩﻭﻟﺖ ﻣﺎ ﻧﻴﺰ ﺩﺭﺁﺧﺮ ﺯﻣﺎﻥ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﺷﺪ«‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮ ﭘﺴﺮ ﺁﻥ ﺍﻣﺎﻡ‪ ،‬ﺍﺳﻤﺎﻋﻴﻞ ﻛﻪ ﮔﻔﺘﻴﻢ ﭘﻴﺶ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﻣْﺮﺩ‪ ،‬ﭘﻴﺮﻭﺍﻧﻲ ﻣﻴﺪﺍﺷﺖ ﻭ ﺁﻧﺎﻥ ﻣﺮﮒ ﺍﻭ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻪ ﮔﻔﺘﻨﺪ‬ ‫‪١‬‬

‫ﻧﻤﺮﺩﻩ ﺍﺳﺖ ﻭ ﻏﺎﻳﺐ ﺷﺪﻩ ﻭ ﺑﻬﺮﺣﺎﻝ ﮔﺮﺩ ﭘﺴﺮﺍﻥ ﺍﺳﻤﺎﻋﻴﻞ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﻳﻜﺪﺳﺘﻪ ﺩﻳﮕﺮﻱ ﺭﺍ ﺑﻨﺎﻡ ﺍﺳﻤﺎﻋﻴﻠﻴﻪ ﻳﺎ ﺑﺎﻃﻨﻴﺎﻥ‬ ‫‪ -١‬ﺩﺭﺑﺎﺭﻩ »ﺑﺎﻃﻨﻴﺎﻥ« ﻛﺘﺎﺏ »ﺭﺍﻩ ﺭﺳﺘﮕﺎﺭﻱ« ﻧﻮﺷﺘﻪ ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﻭﻱ ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﭘﺪﻳﺪ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺩﺍﺳﺘﺎﻥ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯﻱ ﺩﺍﺭﻧﺪ‪ .‬ﻭ ﺍﻳﻨﺎﻥ ﻫﻢ ﺍﺯ ﻣﻮﺿﻮﻉ ﻣﻬﺪﻱ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻧﺪ ﻭ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﻛﻪ ﺑﻪ‬ ‫ﻫﻤﻴﻦ ﻧﺎﻡ ﻣﻬﺪﻱ ﺩﺭ ﺁﻓﺮﻳﻜﺎ ﺧﺮﻭﺝ ﻛﺮﺩ ﻭ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺰﺭﮔﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻨﺎﻡ »ﻓﺎﻃﻤﻴﻴﻦ« ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﺍﻧﺪ ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩ‪.‬‬ ‫ﻫﻤﻴﻦ ﺍﺳﻤﺎﻋﻴﻠﻴﻪ ﺗﺎ ﺯﻣﺎﻥ ﻣﺎ ﻫﺴﺘﻨﺪ ﻭ ﺍﻛﻨﻮﻥ ﺩﺭ ﻣﺤﻼﺕ ﺍﻳﺮﺍﻥ ﻭ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﮔﺮﻭﻩ ﺍﻧﺒﻮﻫﻲ ﻣﻴﺒﺎﺷﻨﺪ‪.‬‬ ‫ﺁﻗﺎﺧﺎﻥ ﻣﺤﻼﺗﻲ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﺤﻤﺪ ﺷﺎﻩ ﺧﺮﻭﺝ ﻛﺮﺩ ﻭ ﻣﻐﻠﻮﺏ ﺷﺪ ﻭ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺭﻓﺖ ﺍﻣﺎﻡ ﺍﻳﻦ ﮔﺮﻭﻩ ﺑﻮﺩ‪.‬‬ ‫ﺍﻛﻨﻮﻥ ﻧﻮﻩ ﺍﻭ »ﺳِﺮ‪ ١‬ﺁﻗﺎﺧﺎﻧﺴﺖ« ﻛﻪ ﺩﺭ ﺍﺭﻭﭘﺎﺳﺖ ﻭ ﺷﻤﺎ ﺑﺎﺭﻫﺎ ﻧﺎﻣﺶ ﺭﺍ ﺷﻨﻴﺪﻩ ﺍﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻣﻬﺪﻳﮕﺮﻱ ﺑﻮﺩ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﮕﺰﺍﺭﻡ ﻭ ﺑﻪ ﻣﻮﺿﻮﻉ ﺍﻣﺎﻣﺖ ﭘﺮﺩﺍﺯﻡ‪ :‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ‬ ‫ﺍﻟﺼﺎﺩﻕ ﺩﻋﻮﻱ ﺧﻼﻓﺖ ﻭ ﺍﻣﺎﻣﺖ ﺩﺍﺷﺖ ﻭ ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﺷﻴﻌﻴﺎﻥ ﺑﺮ ﺳﺮ ﺍﻭ ﻣﻴﺒﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺍﻭ ﭘﺴﺮﺵ ﻣﻮﺳﻲ ﺍﻟﻜﺎﻇﻢ ﺟﺎﻧﺸﻴﻦ‬ ‫ﺍﻭ ﺷﺪ ﻛﻪ ﺷﻴﻌﻴﺎﻥ ﺍﻣﺎﻡ ﻫﻔﺘﻢ ﻣﻴﺸﻤﺎﺭﻧﺪ‪ .‬ﭘﺲ ﺍﺯﻭ ﭘﺴﺮﺵ ﻋﻠﻲ ﺍﻟﺮﺿﺎ ﺑﻮﺩ ﻛﻪ ﺩﺍﺳﺘﺎﻧﺶ ﺭﺍ ﻣﻴﺪﺍﻧﻴﺪ‪ .‬ﭘﺲ ﺍﺯﻭ ﭘﺴﺮﺵ‬ ‫ﻣﺤﻤﺪﺍﻟﺘﻘﻲ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯﻭ ﭘﺴﺮﺵ ﻋﻠﻲ ﺍﻟﻨﻘﻲ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯﻭ ﭘﺴﺮﺵ ﺍﻟﺤﺴﻦ ﺍﻟﻌﺴﮕﺮﻱ ﺑﻮﺩ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻳﻜﻲ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮﻱ‬ ‫ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺷﻴﻌﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺍﻣﺎﻣﺖ ﺷﻨﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﺍﻳﻨﺎﻥ ﻧﺨﺴﺖ ﺩﺭﻣﺪﻳﻨﻪ ﻣﻴﺒﻮﺩﻧﺪ‪ .‬ﻭﻟﻲ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺁﺧﺮ ﺑﻪ ﺑﻐﺪﺍﺩ ﻭ ﺳﺎﻣﺮﺍ‬ ‫ﺍﻧﺘﻘﺎﻝ ﻳﺎﻓﺘﻨﺪ‪.‬‬ ‫ﺣﺴﻦ ﺍﻟﻌﺴﮕﺮﻱ ﻫﻨﮕﺎﻣﻴﻜﻪ ﻣْﺮﺩ ﭼﻮﻥ ﺍﺯ ﺍﻭ ﻓﺮﺯﻧﺪﻱ ﺷﻨﺎﺧﺘﻪ ﻧﻤﻲ ﺑﻮﺩ‪ ،‬ﺑﻪ ﻣﻴﺎﻥ ﺷﻴﻌﻴﺎﻥ ﺍﺧﺘﻼﻑ ﺍﻓﺘﺎﺩ‪ .‬ﻳﻜﺪﺳﺘﻪ ﮔﻔﺘﻨﺪ‪:‬‬ ‫ﺍﻣﺎﻣﺖ ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮﻓﺖ ﻭ ﺩﻳﮕﺮ ﻛﺴﻲ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻳﻜﺪﺳﺘﻪ ﺟﻌﻔﺮ ﺑﻦ ﻋﻠﻲ ﺑﺮﺍﺩﺭ ﺍﻣﺎﻡ ﻣﺮﺩﻩ ﺭﺍ ﻛﻪ ﺷﻤﺎ ﺍﻭ ﺭﺍ ﺑﻨﺎﻡ »ﺟﻌﻔﺮ‬ ‫ﻛﺬﹼﺍﺏ«‪ ٢‬ﻣﻴﺸﻨﺎﺳﻴﺪ ﺑﻪ ﺍﻣﺎﻣﺖ ﺷﻨﺎﺧﺘﻨﺪ ﻭ ﺑﺮ ﺳﺮ ﺍﻭ ﮔﺮﺩ ﺁﻣﺪﻧﺪ‪ .‬ﻳﻜﺪﺳﺘﻪ ﺩﻳﮕﺮ ﺑﺴﺨﻦ ﺷﮕﻔﺘﻲ ﺑﺮﺧﺎﺳﺘﻨﺪ‪ .‬ﺑﻪ ﺍﻳﻨﻤﻌﻨﻲ ﻛﻪ‬ ‫ﮔﻔﺘﻨﺪ‪ :‬ﺁﻥ ﺍﻣﺎﻡ ﺭﺍ ﻓﺮﺯﻧﺪﻱ ﻫﺴﺖ ﭘﻨﺠﺴﺎﻟﻪ ﻛﻪ ﺩﺭ ﺳﺮﺩﺍﺏ ﻧﻬﺎﻧﺴﺖ ﻭ ﺟﺎﻧﺸﻴﻦ ﭘﺪﺭﺵ ﺍﻭ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫‪٣‬‬

‫ﮔﻮﻳﻨﺪﻩ ﺍﻳﻦ ﺳﺨﻦ »ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ« ﻧﺎﻣﻲ ﺑﻮﺩ ﻛﻪ ﻣﻴﮕﻔﺖ ﺁﻥ ﺍﻣﺎﻡ ﺳﺮﺩﺍﺏ ﻧﺸﻴﻦ ﻣﺮﺍ ﻣﻴﺎﻧﺔ ﺧﻮﺩ ﻭ ﺷﻤﺎ ﻣﻴﺎﻧﺠﻲ‬

‫)ﺑﮕﻔﺘﻪ ﺧﻮﺩﺵ ﺑﺎﺏ( ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺷﻤﺎ ﻫﺮ ﺳﺨﻨﻲ ﺩﺍﺭﻳﺪ ﺑﮕﻮﻳﻴﺪ ﺑﻪ ﺍﻭ ﺑﺮﺳﺎﻧﻢ ﻭ ﺍﮔﺮ ﭘﻮﻝ ﺧﻮﺍﻫﻴﺪ ﭘﺮﺩﺍﺧﺖ ﺑﺪﻫﻴﺪ ﺑﻪ ﺍﻭ‬ ‫ﺑﻔﺮﺳﺘﻢ«‪.‬‬ ‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﺍﻳﻦ ﺳﺨﻦ ﺑﺴﻴﺎﺭ ﺷﮕﻔﺖ ﺑﻮﺩ‪.‬‬ ‫ﺍﻭ ﹰ‬ ‫ﻻ ‪ :‬ﭼﮕﻮﻧﻪ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ ﻛﻪ ﻛﺴﻲ ﺭﺍ ﻓﺮﺯﻧﺪﻱ ﺯﺍﻳﻴﺪﻩ ﺷﻮﺩ ﻭ ﭘﻨﺠﺴﺎﻝ ﺑﻤﺎﻧﺪ ﻭ ﻫﻴﭽﻜﺲ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﻧﮕﺮﺩﺩ؟!‪.‬‬ ‫ﺛﺎﻧﻴ ﹰﺎ ‪ :‬ﭼﺮﺍ ﭘﻨﻬﺎﻥ ﺷﺪﻩ ﺑﻮﺩ؟!‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺍﺯ ﺩﺷﻤﻨﺎﻧﺶ ﻣﻴﺘﺮﺳﻴﺪ‪ .‬ﻣﻴﮕﻮﻳﻢ ﭼﺮﺍ ﻣﻴﺘﺮﺳﻴﺪ؟!‪ .‬ﺩﺷﻤﻨﺎﻥ ﺑﻪ ﺍﻭ ﭼﻜﺎﺭ‬ ‫ﺧﻮﺍﺳﺘﻨﺪﻱ ﻛﺮﺩ؟!‪ .‬ﺑﻪ ﭘﺪﺭﺵ ﻭ ﺟﺪﺵ ﭼﻪ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻪ ﺍﻭ ﺑﻜﻨﻨﺪ؟!‪.‬‬ ‫ﺛﺎﻟﺜ ﹰﺎ ‪ :‬ﺍﻣﺎﻡ ﭘﻨﻬﺎﻥ ﭼﻪ ﻣﻌﻨﻲ ﺗﻮﺍﻧﺴﺘﻲ ﺩﺍﺷﺖ؟!‪ .‬ﺑﻪ ﭼﻜﺎﺭﻱ ﺗﻮﺍﻧﺴﺘﻲ ﺧﻮﺭﺩ؟!‪ ..‬ﺍﻣﺎﻡ ﺩﺭ ﺍﺻﻞ ﺑﻤﻌﻨﻲ ﺧﻠﻴﻔﻪ ﺑﻮﺩ ﻭ ﻛﺴﻲ‬ ‫ﺭﺍ ﻣﻴﮕﻔﺘﻨﺪ ﻛﻪ ﺩﺍﺭﺍﻱ ﺍﻗﺘﺪﺍﺭ ﺑﺎﺷﺪ ﻭ ﻋﺎﻟﻢ ﺍﺳﻼﻡ ﺭﺍ ﺭﺍﻩ ﺑﺮﺩ‪ .‬ﺷﻴﻌﻴﺎﻥ ﺁﻧﺮﺍ ﺍﺯ ﻣﻌﻨﻲ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻩ ﻛﺴﺎﻥ ﺧﺎﻧﻪ ﻧﺸﻴﻦ ﺭﺍ‬ ‫ﺍﻣﺎﻡ ﻣﻴﮕﻔﺘﻨﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻫﻢ ﻳﻚ ﮔﺎﻡ ﺩﻭﺭﺗﺮ ﺭﻓﺘﻪ ﺍﻣﺎﻡ ﻧﺎﭘﻴﺪﺍ ﻧﻴﺰ ﺩﺭﺳﺖ ﻣﻴﻜﺮﺩﻧﺪ‪ .‬ﻣﻦ ﺍﺯ ﺷﻤﺎ ﻣﻴﭙﺮﺳﻢ‪ :‬ﺍﻣﺎﻡ ﻧﺎﭘﻴﺪﺍ ﭼﺴﻮﺩﻱ‬ ‫ﺗﻮﺍﻧﺪ ﺩﺍﺷﺖ؟!‪..‬‬

‫‪ -١‬ﻧﺸﺎﻥ ﻭ ﺣﻤﺎﻳﻞ »ﺳِﺮ« ﻛﻪ ﺍﺯ )ﺍﻟﻘﺎﺏ( ﺩﻭﻟﺖ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺍﺳﺖ ﺗﻨﻬﺎ ﺑﻪ ﺧﺪﻣﺘﮕﺰﺍﺭﺍﻥ ﺑﺴﻴﺎﺭ ﻛﻮﺷﺎ ﺩﺭ ﺭﺍﻩ ﺳﻴﺎﺳﺘﻬﺎﻱ ﺁﻥ ﺩﻭﻟﺖ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ ‪.‬‬ ‫‪ -٢‬ﻛﺬﺍﺏ = ﺩﺭﻭﻏﮕﻮ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٣‬ﻣﻴﺎﻧﺠﻲ = ﺷﻔﻴﻊ ‪ ،‬ﻭﺍﺳﻄﻪ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺍﻳﻨﻬﺎ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﺧﺮﺩ ﺩﻭﺭ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺩﺭ ﺗﺸﻴﻊ ﭼﻮﻥ ﺍﺯ ﻧﺨﺴﺖ ﺑﻪ ﺧﺮﺩ ﺩﺧﺎﻟﺖ ﻧﺪﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﺑﺎ ﺁﻥ ﺟﺪﺍﻳﻲ‬ ‫ﻛﻪ ﺍﺯ ﺳﻨﻴﺎﻥ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺩﻳﮕﺮ ﻧﻤﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﺑﺎﺯﮔﺮﺩﻧﺪ ﻭ ﺑﻪ ﺁﻧﺎﻥ ﭘﻴﻮﻧﺪﻧﺪ ﻭ ﺍﺯ ﺁﻧﺴﻮﻱ ﻧﻤﻴﺨﻮﺍﺳﺘﻨﺪ ﺑﻲ ﺍﻣﺎﻡ ﺑﻤﺎﻧﻨﺪ )ﭼﻪ‬ ‫ﺍﻳﻦ ﻣﺨﺎﻟﻒ ﻣﺬﻫﺐ ﺍﻳﺸﺎﻥ ﺑﻮﺩ( ﺩﺳﺘﻪ ﺑﺰﺭﮔﻲ ﺳﺨﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺑﻪ ﺁﻥ ﺍﻣﺎﻡ ﻧﺎﭘﻴﺪﺍ ﮔﺮﺩﻥ ﮔﺰﺍﺭﺩﻧﺪ‪.‬‬ ‫ﻋﺜﻤﺎﻥ ﻧﻴﺰ ﺩﺭﻛﺎﺭ ﺧﻮﺩ ﺍﺳﺘﺎﺩ ﺑﻮﺩ ﻭ ﻫﺮﭼﻨﺪﮔﺎﻩ ﻳﻜﺒﺎﺭ »ﺗﻮﻗﻴﻊ« )ﻧﺎﻣﻪ( ﺍﺯ ﺁﻥ ﺍﻣﺎﻡ ﺑﻴﺮﻭﻥ ﻣﻲ ﺁﻭﺭﺩ ﻭ ﻧﻤﻴﮕﺰﺍﺷﺖ ﺷﻴﻌﻴﺎﻥ‬ ‫ﺩﻟﺸﻜﺴﺘﻪ ﻭ ﻧﻮﻣﻴﺪ ﮔﺮﺩﻧﺪ ﻭ ﺍﮔﺮ ﻛﺴﻲ ﭘﺮﺳﺸﻲ ﻣﻴﻜﺮﺩ ﭘﺎﺳﺨﻲ ﺑﺮﺍﻳﺶ ﺍﺯ »ﻧﺎﺣﻴﻪ ﻣﻘﺪﺳﻪ« ﻣﻴﮕﺮﻓﺖ ﻭ ﻣﻴﺮﺳﺎﻧﻴﺪ ﻭ ﭘﻮﻟﻬﺎﻳﻲ‬ ‫ﺭﺍ ﻛﻪ ﻣﻴﺪﺍﺩﻧﺪ ﺩﺭ ﺗﻮﻱ »ﺧﻴﻚ ﺭﻭﻏﻦ!!« ﺑﺨﺎﻧﻪ ﺍﻣﺎﻡ ﻣﻴﻔﺮﺳﺘﺎﺩ‪.‬‬ ‫ﺟﻌﻔﺮ ﺑﻦ ﻋﻠﻲ ﺑﺮﺍﺩﺭ ﺣﺴﻦ ﻋﺴﮕﺮﻱ ﺍﺯ ﺍﻳﻦ ﺍﺩﻋﺎﻱ ﺍﻭ ﺑﻪ ﺧﺸﻢ ﺁﻣﺪ ﻭ ﺑﺎ ﺍﻭ ﻃﺮﻑ ﮔﺮﺩﻳﺪﻩ ﮔﻔﺖ‪ :‬ﺑﺮﺍﺩﺭ ﻣﻦ ﭘﺴﺮﻱ‬ ‫ﻧﺪﺍﺷﺖ‪ .‬ﻭﻟﻲ ﻋﺜﻤﺎﻥ ﺍﺳﺘﺎﺩﺍﻧﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﻴﺪﺍﻥ ﺑﻪ ﺩﺭ ﺑﺮﺩ ﻭ ﻧﺎﻡ ﺍﻭ ﺭﺍ »ﻛﺬﹼﺍﺏ« ﻧﻬﺎﺩ ﻛﻪ ﻫﺰﺍﺭ ﺳﺎﻟﺴﺖ ﺑﻪ ﮔﻨﺎﻩ ﮔﻔﺘﻦ‬ ‫ﻳﻚ ﺳﺨﻦ ﺭﺍﺳﺖ ﺑﺎ ﺍﻳﻦ ﻧﺎﻡ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ‪.‬‬ ‫ﻳﻚ ﭼﻴﺰ ﺷﻨﻴﺪﻧﻲ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻛﺴﺎﻧﻲ ﺍﺯ ﺳﺮﺍﻥ ﺷﻴﻌﻴﺎﻥ ﺍﺯ ﺷﻠﻤﻐﺎﻧﻲ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺣﺴﺪ ﺑﺮﺩﻧﺪ ﻭ ﺑﺎ ﺍﻭ‬ ‫ﺑﻪ ﻃﺮﻓﻴﺖ ﭘﺮﺩﺍﺧﺘﻪ ﻫﺮﻳﻜﻲ ﻣﺪﻋﻲ ﺷﺪﻧﺪ ﻛﻪ ﺍﻣﺎﻡ ﻣﺮﺍ ﺑﺎﺏ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﻭﻟﻲ ﻋﺜﻤﺎﻥ »ﺗﻮﻗﻴﻊ« ﺍﺯ »ﻧﺎﺣﻴﻪ ﻣﻘﺪﺳﻪ« ﺩﺭ‬ ‫ﺗﻜﺬﻳﺐ ﻭ ﺗﻜﻔﻴﺮ ﺍﻳﺸﺎﻥ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻩ ﻭ ﻫﻤﻪ ﺭﺍ ﺍﺯ ﻣﻴﺪﺍﻥ ﺩﻭﺭ ﺭﺍﻧﺪ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﻋﺜﻤﺎﻥ ﭘﺴﺮﺵ ﻣﺤﻤﺪ ﺟﺎﻱ ﺍﻭ ﺭﺍ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﺍﺳﺘﺎﺩﺍﻧﻪ ﺭﻓﺘﺎﺭ ﻣﻴﻜﺮﺩ‪ .‬ﭘﺲ ﺍﺯﻭ ﺣﺴﻴﻦ ﻧﻮﺑﺨﺖ ﻛﻪ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﺑﻮﺩ ﺟﺎﻧﺸﻴﻦ ﮔﺮﺩﻳﺪ‪ .‬ﭘﺲ ﺍﺯﻭ ﻧﻮﺑﺖ ﺑﻪ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺳﻴﻤﺮﻱ ﻛﻪ ﺍﻭ ﻧﻴﺰ ﺍﻳﺮﺍﻧﻲ ﺑﻮﺩ ﺭﺳﻴﺪ‪ .‬ﺩﺭﺯﻣﺎﻥ ﺍﻳﻨﻬﺎ ﻧﻴﺰﻛﺴﺎﻧﻲ ﺑﻪ‬ ‫ﻣﻨﺎﺯﻋﻪ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﻫﺮﻳﻜﻲ ﺩﻋﻮﻱ »ﺑﺎﺑﻲ« ﻛﺮﺩﻧﺪ‪ .‬ﻭﻟﻲ ﻛﺎﺭﻱ ﺍﺯ ﭘﻴﺶ ﻧﺒﺮﺩﻧﺪ ﻭ ﺑﺎ ﭼﻤﺎﻕ »ﺗﻮﻗﻴﻊ« ﺍﺯ ﻣﻴﺪﺍﻥ ﺩﺭ ﺭﻓﺘﻨﺪ‪.‬‬ ‫ﺁﻥ »ﻧﻮﺍﺏ ﺍﺭﺑﻌﻪ« ﻳﺎ »ﻧﺎﻳﺒﺎﻥ ﺧﺎﺹ ﺍﻣﺎﻡ« ﻛﻪ ﺷﻨﻴﺪﻩ ﺍﻳﺪ ﺍﻳﻨﻬﺎ ﺑﻮﺩﻧﺪ‪ .‬ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﻛﻤﺎ ﺑﻴﺶ ﺍﻳﻨﻬﺎ ﺷﻴﻌﻴﺎﻥ ﺭﺍ ﺭﺍﻩ ﻣﻴﺒﺮﺩﻧﺪ‪،‬‬ ‫ﻭ ﺩﺭﺍﻳﻦ ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﺑﻮﺩﻩ ﻛﻪ ﺍﺯ ﺩﺍﺳﺘﺎﻥ ﻣﻬﺪﻳﮕﺮﻱ ﻧﻴﺰ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﺁﻥ ﺍﻣﺎﻡ ﺭﺍ ﻣﻬﺪﻱ ﻧﻴﺰ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ ﻭ‬ ‫ﺍﻭﺻﺎﻓﻲ ﺭﺍ ﻛﻪ ﻣﻬﺪﻱ ﺑﺎﻳﺴﺘﻲ ﺩﺍﺷﺖ ﺑﻪ ﺍﻭ ﻣﻨﺴﻮﺏ ﺳﺎﺧﺘﻪ ﻭ ﻛﺎﺭﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﻣﻬﺪﻱ ﺑﺎﻳﺴﺘﻲ ﻛﻨﺪ ﺑﻈﻬﻮﺭ ﺍﻭ ﻧﻮﻳﺪ ﺩﺍﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺑﻠﻜﻪ ﭘﻴﺮﺍﻳﻪ ﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺑﻪ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ‪ .‬ﻣﻬﺪﻱ ﺩﺭ ﻧﺰﺩ ﺩﻳﮕﺮﺍﻥ ﺁﻥ ﺷﻜﻮﻩ ﻭ ﺟﻼﻝ ﺭﺍ ﻧﻤﻴﺪﺍﺷﺖ ﻛﻪ ﺩﺭ ﻧﺰﺩ ﺍﻳﻨﺎﻥ ﺩﺍﺷﺘﻪ‬ ‫ﺍﺳﺖ‪.‬‬ ‫»ﻣﻬﺪﻱ« ﻳﺎ »ﺍﻣﺎﻡ ﻏﺎﻳﺐ« ﺭﻭﺯﻳﻜﻪ ﻇﻬﻮﺭ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﺁﻓﺘﺎﺏ ﺑﺮﮔﺸﺘﻪ ﺍﺯ ﻣﻐﺮﺏ ﻃﻠﻮﻉ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ‪ ،‬ﺻﺪﺍﻳﻲ ﺍﺯ ﻣﻴﺎﻥ‬ ‫ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﺷﻨﻴﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﻣﻬﺪﻱ ﻇﻬﻮﺭ ﻛﺮﺩﻩ‪ ،‬ﻳﺎﻭﺭﺍﻥ ﺍﻣﺎﻡ ﻛﻪ ﺳﻴﺼﺪ ﻭ ﺳﻴﺰﺩﻩ ﺗﻦ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﺍﺯ ﻃﺎﻟﻘﺎﻥ ﻭ‬ ‫ﻗﻢ ﻭ ﺳﺒﺰﻭﺍﺭ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺑﺎ »ﻃﻲ ﺍﻻﺭﺽ« ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﻜﻪ ﺧﻮﺍﻫﻨﺪ ﺭﺳﺎﻧﻴﺪ‪ ،‬ﺍﻣﺎﻡ ﺷﻤﺸﻴﺮ ﻛﺸﻴﺪﻩ ﺑﻪ ﻛﺸﺘﺎﺭ ﺧﻮﺍﻫﺪ‬ ‫ﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻨﺪﺍﻧﺴﺖ ﻛﻪ ﺍﮔﺮ ﺑﺸﻤﺎﺭﻳﻢ ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺍﻣﺎﻡ ﻋﺼﺮ ﺷﻤﺎ ﺍﺯ ﻧﻈﺮ ﺗﺎﺭﻳﺨﺴﺖ ﻛﻪ ﺑﺎ ﺍﻳﺮﺍﺩﻫﺎﻳﻲ ﻛﻪ ﻣﻴﺘﻮﺍﻥ ﮔﺮﻓﺖ ﻳﺎﺩﻛﺮﺩﻡ‪.‬‬ ‫ﺍﻣﺎ ﺍﺯ ﻧﻈﺮ ﺩﻳﻦ ﻭ ﺍﻳﺮﺍﺩﻫﺎﻳﻲ ﻛﻪ ﺍﺯ ﺁﻧﺮﺍﻩ ﻭﺍﺭﺩ ﺍﺳﺖ‪:‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﺩﻳﻦ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻴﻢ ﺑﺎﻳﺪ ﺁﻳﻴﻦ ﺍﻭ ﺭﺍ ﻧﻴﺰ ﺑﺸﻨﺎﺳﻴﻢ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﺑﺎﻳﺪ‬ ‫ﺑﺸﻨﺎﺳﻴﻢ ﻛﻪ ﺧﺪﺍ ﺟﻬﺎﻥ ﺭﺍ ﭼﮕﻮﻧﻪ ﺭﺍﻩ ﻣﻴﺒﺮﺩ‪ .‬ﺁﻳﻴﻦ ﺍﻭ ﺩﺭﺑﺎﺭﻩ ﺭﺍﻩ ﺑﺮﺩﻥ ﺟﻬﺎﻥ ﭼﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺧﻮﺩ‬ ‫ﺑﺴﻴﺎﺭ ﻣﻬﻤﺴﺖ‪ .‬ﺁﻥ ﻫﻤﻪ ﺧﻄﺎﻫﺎﻱ ﻣﻼﻳﺎﻥ ﺷﻤﺎ ﻭ ﻧﺎﺩﺍﻧﻴﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﻧﺘﻴﺠﻪ ﻧﺸﻨﺎﺧﺘﻦ ﺁﻳﻴﻦ‬ ‫ﻼ ﻣﺮﺩﻡ ﺭﺍ ﻭﺍﻣﻴﺪﺍﺭﻧﺪ‬ ‫ﺧﺪﺍﺳﺖ‪ .‬ﺁﻳﻴﻦ ﺧﺪﺍ ﺭﺍ ﻧﻤﻴﺸﻨﺎﺳﻨﺪ ﻭ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﺑﺮﺍﻱ ﻛﺎﺭﻫﺎﻱ ﺧﺪﺍ ﺩﺳﺘﻮﺭﻱ ﺩﺭﺳﺖ ﻣﻴﻜﻨﻨﺪ‪ .‬ﻣﺜ ﹰ‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﻛﻪ ﺩﺭ ﺑﻴﻤﺎﺭﻱ ﺑﻨﺰﺩ ﭘﺰﺷﻚ ﻧﺮﻓﺘﻪ ﺷﻔﺎﻱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﻋﺎ ﻭ ﻗﺮﺁﻥ ﺑﺨﻮﺍﻫﻨﺪ ﻭ ﺍﻳﻦ ﺭﺍ ﺩﻟﻴﻞ ﻗﻮﺕ ﺍﻳﻤﺎﻥ ﻭ ﺍﻋﺘﻘﺎﺩ ﻣﻴﺸﻤﺎﺭﻧﺪ‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﺑﮕﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﻧﻴﺰ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﭘﺲ ﻛﺎﺭﻫﺎ ﺩﺭ ﺩﺳﺖ ﺧﺪﺍ ﻧﻴﺴﺖ؟!«‪ .‬ﺍﺯ ﻧﺎﺩﺍﻧﻲ ﺍﻳﻦ ﻧﻤﻴﺪﺍﻧﻨﺪ ﻛﻪ ﻛﺎﺭﻫﺎ‬ ‫ﺩﺭ ﺩﺳﺖ ﺧﺪﺍﺳﺖ‪ .‬ﻭﻟﻲ ﻫﻤﺎﻥ ﺧﺪﺍ ﺑﺮﺍﻱ ﺟﺮﻳﺎﻥ ﻛﺎﺭﻫﺎ ﺁﻳﻴﻨﻲ ﮔﺰﺍﺭﺩﻩ‪ .‬ﺍﻳﻨﺮﺍ ﺧﺪﺍ ﮔﺰﺍﺭﺩﻩ ﻛﻪ ﺑﻴﻤﺎﺭ ﺷﻔﺎﻱ ﺧﻮﺩ ﺭﺍ ﺍﺯ‬ ‫ﺩﺭﻣﺎﻥ ﻭ ﭼﺎﺭﻩ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﺧﺪﺍ ﮔﺰﺍﺭﺩﻩ ﻛﻪ ﺍﺯ ﺩﻋﺎ ﻭ ﻗﺮﺁﻥ ﻧﺘﻴﺠﻪ ﺍﻱ ﻧﺒﺎﺷﺪ‪.‬‬ ‫ﻳﻜﻲ ﺍﺯ ﻧﺎﺩﺍﻧﻴﻬﺎﻳﻲ ﻛﻪ ﻣﺎ ﺍﺯ ﻣﻼﻳﺎﻥ ﺷﻤﺎ ﻭ ﺍﺯ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ ﺩﻳﺪﻩ ﺍﻳﻢ ﻭ ﻣﻲ ﺑﻴﻨﻴﻢ ﺁﻧﺴﺖ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺎ ﺍﻳﻦ ﺁﻳﻴﻦ ﻭ‬ ‫ﺳﺎﻣﺎﻥ ﺧﺪﺍﻳﻲ ﺍﺭﺝ ﻧﻤﻴﮕﺰﺍﺭﻧﺪ ﻭ ﺗﻮ ﮔﻮﻳﻲ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﻧﻤﻴﺸﻤﺎﺭﻧﺪ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﻫﻤﻴﺸﻪ ﺩﺭ ﭘﻲ ﻛﺎﺭﻫﺎﻱ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ‬ ‫ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻼﻳﺎﻥ ﺑﺎ ﻋﻮﺍﻡ ﺩﺭ ﻳﻚ ﺩﺭﺟﻪ ﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﻋﻮﺍﻡ ﻧﻴﺰ ﺟﺰ ﻛﺎﺭﻫﺎﻱ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺷﮕﻔﺖ ﺁﻭﺭ ﺭﺍ ﺍﺯ ﺧﺪﺍ‬ ‫ﻧﻤﻴﺸﻨﺎﺳﻨﺪ ﻭ ﺍﻫﻤﻴﺖ ﻧﻤﻴﺪﻫﻨﺪ‪.‬‬ ‫ﻼ ﺩﺭﺧﺖ ﻛﻪ ﺩﺭ ﺑﻬﺎﺭ ﺳﺒﺰ ﻣﻴﮕﺮﺩﺩ ﻭ ﮔﻠﻬﺎﻱ ﺳﺮﺥ ﻭ ﺳﻔﻴﺪ ﻣﻴﺪﻫﺪ ﺳﺮﺍﭘﺎ ﺷﮕﻔﺘﻴﺴﺖ‪ .‬ﺳﺮﺍﭘﺎ ﻧﺸﺎﻥ ﻗﺪﺭﺗﺴﺖ‪.‬‬ ‫ﻣﺜ ﹰ‬ ‫ﺍﻳﻦ ﺑﺮﮔﻬﺎ ﻭﮔﻠﻬﺎ ﺩﺭﻛﺠﺎ ﺑﻮﺩﻩ؟!‪ .‬ﺍﻳﻨﻬﺎ ﺍﺯ ﻛﺠﺎ ﭘﺪﻳﺪ ﻣﻲ ﺁﻳﺪ؟!‪ .‬ﺍﮔﺮ ﻫﻤﻪ ﻣﺮﺩﻣﺎﻥ ﮔﺮﺩ ﺁﻳﻨﺪ ﻣﺎﻧﻨﺪﺓ ﻳﻜﻲ ﺍﺯ ﺁﻥ ﺩﺭﺧﺘﻬﺎ‬ ‫ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ ﺳﺎﺧﺖ‪.‬‬ ‫ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﻋﻮﺍﻡ ﺑﻪ ﺁﻧﻬﺎ ﻗﻴﻤﺖ ﻧﻤﻴﺪﻫﻨﺪ ﻭ ﺍﺯ ﺩﻳﺪﻥ ﺁﻥ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﻭ ﺗﻮﺍﻧﺎﻳﻴﺶ ﻧﻤﻲ ﺍﻓﺘﻨﺪ‪ .‬ﻭﻟﻲ ﻫﻤﻴﻨﻜﻪ ﺩﺭﺧﺘﻲ ﺩﺭ‬ ‫ﭘﺎﻳﻴﺰ ﮔﻞ ﻛﺮﺩ ﻛﻪ ﻳﻚ ﻛﺎﺭ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺍﺳﺖ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻣﺴﺖ ﻛﻪ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﻣﻲ ﺍﻓﺘﻨﺪ ﻭ ﻣﻲ ﺑﻴﻨﻴﺪ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ‪:‬‬ ‫»ﻗﺪﺭﺕ ﺧﺪﺍ ﺭﺍ ﺗﻤﺎﺷﺎ ﻛﻦ«‪.‬‬ ‫ﺍﻳﻦ ﺷﺐ ﻭ ﺭﻭﺯ ﻛﻪ ﻣﻲ ﺁﻳﺪ ﻭ ﻣﻴﺮﻭﺩ ﺩﺭ ﭘﻴﺶ ﺁﻧﺎﻥ ﻫﻴﭽﻲ ﻧﻴﺴﺖ‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﺑﺸﻨﻮﻧﺪ ﺟﺎﻳﻲ ﺩﺭ ﺭﻭﻱ ﺯﻣﻴﻦ ﻫﺴﺖ ﻛﻪ‬ ‫ﺷﺸﻤﺎﻩ ﺷﺐ ﻭ ﺷﺸﻤﺎﻩ ﺭﻭﺯﺍﺳﺖ ﺑﻪ ﺷﮕﻔﺖ ﺍﻓﺘﺎﺩﻩ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺍﻱ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻗﺪﺭﺕ ﻧﻤﺎ«‪.‬‬ ‫ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﻋﻮﺍﻣﺴﺖ ﻭ ﻣﻼﻳﺎﻥ ﻧﻴﺰ ﭘﻴﺮﻭﻱ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺍﺭﻧﺪ‪ .‬ﺁﻧﺎﻥ ﻧﻴﺰ ﺁﻳﻴﻦ ﺧﺪﺍ ﺭﺍ ﺑﻪ ﻛﻨﺎﺭ ﮔﺰﺍﺭﺩﻩ ﻫﻤﻴﺸﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ‬ ‫ﻛﺎﺭﻫﺎﻱ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ ﺑﺨﺪﺍ ﻧﺴﺒﺖ ﺩﻫﻨﺪ ﻭ ﺁﻥ ﮔﻮﻧﻪ ﻛﺎﺭﻫﺎﺳﺖ ﻛﻪ ﺍﺯ ﺧﺪﺍ ﻣﻴﺪﺍﻧﻨﺪ‪.‬‬ ‫ﻼ ﻳﻚ ﺑﺮﺧﺎﺳﺘﻪ ﻛﻪ ﺑﺮﻣﻴﺨﻴﺰﺩ ﻭ ﺑﺎ ﻫﻤﻪ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻭ ﻧﺎﺩﺍﻧﻴﻬﺎ ﺑﻪ ﻧﺒﺮﺩ ﻣﻴﭙﺮﺩﺍﺯﺩ ﻭ ﺣﻘﺎﻳﻖ ﺯﻧﺪﮔﻲ ﺭﺍ ﺷﺮﺡ ﻣﻴﺪﻫﺪ ﻭ‬ ‫ﻣﺜ ﹰ‬ ‫ﺧﺮﺩﻫﺎ ﺭﺍ ﺑﻪ ﺗﻜﺎﻥ ﻣﻲ ﺁﻭﺭﺩ ﻛﻪ ﻫﻤﻴﻨﻬﺎ ﺩﻟﻴﻞ ﺑﺮﺍﻧﮕﻴﺨﺘﮕﻲ ﺍﻭ ﺍﺯ ﺳﻮﻱ ﺧﺪﺍﺳﺖ‪ ،‬ﻣﻼﻳﺎﻥ ﺑﻪ ﺍﻳﻨﻬﺎ ﺍﻫﻤﻴﺖ ﻧﻤﻴﺪﻫﻨﺪ ﻭ ﺍﻳﻨﻬﺎ‬ ‫ﺭﺍ ﺩﻟﻴﻞ ﻧﻤﻴﺪﺍﻧﻨﺪ‪ .‬ﺑﻠﻜﻪ ﺍﻭ ﺭﺍ ﻣﻠﺰﻡ ﻣﻴﺪﺍﻧﻨﺪ ﻛﻪ ﺑﻜﺎﺭﻫﺎﻱ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ ﺑﺮﺧﻴﺰﺩ‪ .‬ﺑﺎ ﺳﻮﺳﻤﺎﺭﺣﺮﻑ ﺑﺰﻧﺪ‪ ،‬ﻣﺎﻩ ﺭﺍ ﺩﻭ ﻧﻴﻢ‬ ‫ﮔﺮﺩﺍﻧﺪ‪ ،‬ﺁﻓﺘﺎﺏ ﺭﺍ ﭘﺲ ﺍﺯ ﻏﺮﻭﺏ ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪ ،‬ﺍﺯ ﺳﻨﮓ ﺷﺘﺮ ﺩﺭﺑﻴﺎﻭﺭﺩ‪ ،‬ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻛﺎﺭﻫﺎ ﻛﻨﺪ‪ .‬ﺍﻳﻨﻬﺎﺳﺖ ﻛﻪ ﺩﻟﻴﻞ‬ ‫ﺭﺍﺳﺘﮕﻮﻳﻲ ﺍﻭ ﻣﻴﺸﻤﺎﺭﻧﺪ‪ .‬ﺗﺼﻮﺭ ﻣﻴﻜﻨﻨﺪ ﺍﻳﻦ ﻛﺎﺭﻫﺎﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﺧﺪﺍ ﺩﺍﻧﺴﺖ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﭘﻴﺪﺍﻳﺶ ﺍﻣﺎﻡ ﻋﺼﺮ ﻧﻴﺰ ﻫﻤﺎﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺑﻴﻜﺒﺎﺭ ﺁﻳﻴﻦ ﺧﺪﺍ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺻﺪﻫﺎ ﻛﺎﺭﻫﺎﻱ ﺑﻴﺮﻭﻥ ﺍﺯ‬ ‫ﺁﻳﻴﻦ ﺩﺭﺁﻥ ﺩﺍﺳﺘﺎﻥ ﮔﻨﺠﺎﻧﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﻣﺜﻼ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺍﻣﺎﻡ ﻋﺼﺮ ﻫﺰﺍﺭ ﻭ ﻫﻔﺘﺎﺩ ﻭ ﻫﺸﺘﺎﺩ ﺳﺎﻟﺴﺖ ﻛﻪ ﺯﻧﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺍﻳﻦ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻛﺴﻲ ﻫﺰﺍﺭ‬ ‫ﺳﺎﻝ ﺯﻧﺪﻩ ﻧﺘﻮﺍﻧﺪ ﻣﺎﻧﺪ‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺍﺯ ﻗﺪﺭﺕ ﺧﺪﺍ ﭼﻪ ﺑﻌﻴﺪ ﺍﺳﺖ؟!‪ .‬ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﻣﮕﺮ ﻗﺪﺭﺕ ﺧﺪﺍ ﺩﺭ ﺩﺳﺖ ﺷﻤﺎﺳﺖ؟!‪..‬‬ ‫ﺧﺪﺍ ﺑﺮﺍﻱ ﺍﺩﺍﺭﻩ ﻛﺮﺩﻥ ﺍﻳﻨﺠﻬﺎﻥ ﺁﻳﻴﻨﻲ ﮔﺰﺍﺭﺩﻩ‪ .‬ﺍﻳﻦ ﺭﺍ ﺧﺪﺍ ﮔﺰﺍﺭﺩﻩ ﺍﺳﺖ ﻛﻪ ﻳﻚ ﻛﺴﻲ ﺑﻴﺶ ﺍﺯ ﺻﺪ ﺳﺎﻝ ﻭ‬ ‫ﺻﺪ ﻭ ﺳﻲ ﺳﺎﻝ ﺯﻧﺪﻩ ﻧﻤﺎﻧﺪ‪.‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﻳﺮﺍﺩ ﺑﺰﺭﮒ ﺁﻧﺴﺖ ﻛﻪ ﺑُﻬﺮ ﭼﻪ ﺧﺪﺍ ﻛﺴﻲ ﺭﺍ ﺑﻴﺎﻓﺮﻳﻨﺪ ﻭ ﺁﻧﮕﺎﻩ ﻏﺎﻳﺒﺶ ﮔﺮﺩﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺳﺮﺩﺍﺏ ﻭ ﺁﻥ‬ ‫ﭼﺎﻩ ﭘﻨﻬﺎﻧﺶ ﺩﺍﺭﺩ ﻭ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻴﺸﺘﺮ ﻫﻤﭽﻨﺎﻥ ﺑﮕﺬﺭﺩ ﺗﻨﻬﺎ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺭﻭﺯﻱ ﺍﻭ ﺭﺍ ﺑﻴﺮﻭﻥ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ ﻭ ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﻲ‬ ‫ﻣﺮﺩﻡ ﻭﺍﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ؟!‪ .‬ﻣﮕﺮ ﺧﺪﺍ ﻧﻤﻴﺘﻮﺍﻧﺴﺖ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﻛﻪ ﺍﻭ ﺭﺍ ﻇﺎﻫﺮ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ ﺑﻴﺎﻓﺮﻳﻨﺪ؟!‪.‬‬ ‫ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺭﻭﺯﻳﻜﻪ ﺍﻣﺎﻡ ﻇﻬﻮﺭ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﺁﻓﺘﺎﺏ ﺑﺮﮔﺸﺘﻪ ﺍﺯ ﻣﻐﺮﺏ ﻃﻠﻮﻉ ﻣﻴﻜﻨﺪ‪ ،‬ﺁﻭﺍﺯﻱ ﺍﺯ ﻣﻴﺎﻥ ﺁﺳﻤﺎﻥ ﻭ ﺯﻣﻴﻦ‬ ‫ﺷﻨﻴﺪﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﻳﺎﺭﺍﻥ ﺁﻥ ﺍﻣﺎﻡ ﺑﺎ ﻃﻲ ﺍﻻﺭﺽ ﺩﺭ ﻧﺰﺩ ﺍﻭ ﺣﺎﺿﺮ ﻣﻴﺸﻮﻧﺪ‪ ،‬ﺍﻣﺎﻡ ﺑﺎ ﺁﻥ ﺩﺳﺘﻪ ﻛﻢ ﺷﺮﻭﻉ ﺑﻪ ﺁﺩﻣﻜﺸﻲ ﻣﻴﻜﻨﺪ ﻭ‬ ‫ﺑﻪ ﻫﻤﻪ ﺟﻬﺎﻥ ﭼﻴﺮﻩ ﻣﻴﮕﺮﺩﺩ‪.‬‬ ‫ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺗﻤﺎﻡ ﺩﺭﻭﻏﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻛﺎﺭﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ ﺧﺪﺍﺳﺖ‪ .‬ﺍﻣﺎﻡ ﻋﺼﺮ‪ ،‬ﭼﻪ ﺭﺍﺳﺖ ﻭ ﭼﻪ‬ ‫ﺩﺭﻭﻍ‪ ،‬ﺑﺎﻻﺗﺮ ﺍﺯ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﻧﻴﺴﺖ‪ .‬ﭘﺲ ﭼﺮﺍ ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺩﺭ ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﭘﻴﻐﻤﺒﺮ ﺭﺥ ﻧﺪﺍﺩ؟!‪.‬‬ ‫ﻣﺎ ﻧﻴﻚ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺁﻳﻴﻦ ﺧﺪﺍ ﺩﺭ ﺑﺮﺍﻧﮕﻴﺨﺘﻦ ﺭﺍﻫﻨﻤﺎﻳﺎﻥ ﭼﻴﺴﺖ‪ .‬ﻛﺴﻲ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﻣﺮﺩﻡ‬ ‫ﺑﺮﻣﻲ ﺍﻧﮕﻴﺰﺩ ﻭ ﺍﻭ ﺑﺎ ﻧﺎﺗﻮﺍﻧﻲ ﻭ ﺗﻨﻬﺎﻳﻲ ﺑﺎ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻧﺒﺮﺩ ﻣﻲ ﺁﻏﺎﺯﺩ ﻭ ﻣﺮﺩﺍﻥ ﻏﻴﺮﺗﻤﻨﺪ ﺍﻭ ﺭﺍ ﺑﻴﻐﺮﺽ ﻭ‬ ‫ﺭﺍﺳﺘﮕﻮ ﺩﻳﺪﻩ ﺑﻪ ﻳﺎﺭﻳﺶ ﺑﺮﻣﻴﺨﻴﺰﻧﺪ ﻭ ﺍﺯ ﻫﻤﻴﻦ ﺭﺍﻩ ﻛﺎﺭ ﺍﻭ ﭘﻴﺶ ﻣﻴﺮﻭﺩ‪ .‬ﻫﻤﻴﺸﻪ ﺗﺮﺗﻴﺐ ﺍﻳﻦ ﺑﻮﺩﻩ‪.‬‬ ‫ﻫﻴﭽﮕﺎﻩ ﻧﻴﺎﺯ ﺑﻪ ﺁﻥ ﻋﺠﺎﻳﺐ ﻭ ﻏﺮﺍﻳﺐ ﻧﺒﻮﺩﻩ‪ .‬ﺧﺪﺍ ﺍﮔﺮ ﺭﺍﻫﻨﻤﺎ ﻣﻴﻔﺮﺳﺘﺪ ﺩﻳﮕﺮ ﭼﻪ ﻧﻴﺎﺯ ﻫﺴﺖ ﻛﻪ ﺁﻓﺘﺎﺏ ﺭﺍ ﺍﺯ‬ ‫ﻣﺸﺮﻕ ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩﺍﻧﺪ؟!‪ .‬ﭼﻪ ﻧﻴﺎﺯ ﻫﺴﺖ ﻛﻪ ﺩﺳﺘﮕﺎﻩ ﺧﻮﺩ ﺭﺍ ﺑﻬﻢ ﺯﻧﺪ؟!‪ .‬ﺍﻳﻨﻬﺎ ﺩﺭﻭﻍ ﻫﺎﻱ ﺑﺴﻴﺎﺭ ﻧﺎﺷﻴﺎﻧﻪ ﺍﻳﺴﺖ ﻛﻪ‬ ‫ﺳﺎﺧﺘﻪ ﺍﻧﺪ!‪.‬‬ ‫ﻋﺠﻴﺐ ﺗﺮ ﺍﻳﻨﺴﺖ ﻛﻪ ﺩﺭ ﺍﺧﺒﺎﺭ ﺧﺒﺮ ﺩﺍﺩﻩ ﺍﻧﺪ ﻛﻪ ﺍﻣﺎﻣﺰﻣﺎﻥ ﺑﺎ ﺷﻤﺸﻴﺮ ﺟﻨﮓ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ ،‬ﻭ ﭼﻮﻥ ﺳﭙﺲ ﺗﻮﭖ ﻭ‬ ‫ﺗﻔﻨﮓ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺍﻛﻨﻮﻥ ﻫﻢ ﺗﺎﻧﻚ ﻭ ﺑﻤﺐ ﻭ ﺻﺪ ﺍﻓﺰﺍﺭ ﺩﻳﮕﺮ ﺑﻪ ﺁﻧﻬﺎ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ‪ ،‬ﺷﻴﻌﻴﺎﻥ ﻛﻪ ﺩﺭ ﻫﻴﭻ ﻣﻮﺭﺩ ﺍﻇﻬﺎﺭ ﻋﺠﺰ‬ ‫ﻧﻤﻴﻜﻨﻨﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻢ ﻋﺎﺟﺰ ﻧﻤﺎﻧﺪﻩ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺍﻧﺪ‪ :‬ﺩﺭ ﻇﻬﻮﺭ ﺍﻣﺎﻡ ﺗﻮﭖ ﻭ ﺗﻔﻨﮓ ﺍﺯ ﻛﺎﺭ ﺧﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ ﻭ ﺟﻨﮕﻬﺎ ﺟﺰ ﺑﺎ‬ ‫ﺷﻤﺸﻴﺮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺁﺩﻡ ﻧﻤﻴﺪﺍﻧﺪ ﺑﻪ ﺍﻳﻨﻬﺎ ﭼﻪ ﺑﮕﻮﻳﺪ!‪.‬‬ ‫ﻳﻜﺪﺍﺳﺘﺎﻥ ﺷﻨﻴﺪﻧﻲ ﺍﻳﻨﺴﺖ ﻛﻪ ﺣﺴﻴﻨﻘﻠﻴﺨﺎﻥ ﺑﺮﺍﺩﺭ ﻓﺘﺤﻌﻠﻴﺸﺎﻩ ﻛﻪ ﺑﻪ ﺑﺮﺍﺩﺭﺵ ﻳﺎﻏﻲ ﺷﺪ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﻛﻮﺭﺵ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ‬ ‫ﻳﻚ ﺷﻤﺸﻴﺮ ﺑﺎ ﻳﻚ ﺳﭙﺮ ﻭ ﺑﺎ ﻳﻚ ﺯﺭﻩ ﺟﻮﺍﻫﺮﻧﺸﺎﻥ ﻣﻄﻼ ﺑﻨﺎﻡ ﺍﻣﺎﻣﺰﻣﺎﻥ ﻭﻗﻒ ﻛﺮﺩﻩ ﻛﻪ ﺍﻛﻨﻮﻥ ﺩﺭ ﻣﻮﺯﻩ ﻗﻢ ﺑﺮﺍﻱ ﺗﻤﺎﺷﺎ‬ ‫ﮔﺰﺍﺭﺩﻩ ﺷﺪﻩ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺣﺴﻴﻨﻘﻠﻴﺨﺎﻥ ﺗﻮﭖ ﻭ ﺗﻔﻨﮓ ﺭﻭﺍﺝ ﻣﻴﺪﺍﺷﺖ ﻭ ﺳﭙﺮ ﻭ ﺯﺭﻩ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻭﻟﻲ ﺣﺴﻴﻨﻘﻠﻴﺨﺎﻥ ﭼﻮﻥ‬ ‫ﻣﻌﺘﻘﺪ ﺑﻮﺩ ﻛﻪ ﺟﻨﮕﻬﺎﻱ ﺍﻣﺎﻣﺰﻣﺎﻥ ﺟﺰ ﺑﺎ ﺷﻤﺸﻴﺮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﺁﻧﻬﺎ ﺭﺍ ﻭﻗﻒ ﺍﻭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺍﻣﺎﻡ ﻋﺼﺮ ﭼﻮﻥ ﺑﺤﻜﻮﻣﺖ ﺧﻮﺍﻫﺪ ﭘﺮﺩﺍﺧﺖ ﺭﻳﺸﻪ ﻇﻠﻢ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻪ ﺟﻬﺎﻧﺮﺍ ﭘﺮ ﺍﺯ ﻋﺪﻝ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫ﮔﺮﮒ ﺑﺎ ﮔﻮﺳﻔﻨﺪ ﺩﺭ ﻳﻜﺠﺎ ﺧﻮﺍﻫﺪ ﭼﺮﻳﺪ‪ ،‬ﺍﺧﺘﻼﻓﺎﺕ ﻣﺬﻫﺒﻲ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪ ،‬ﺯﻣﻴﻦ ﮔﻨﺠﻴﻨﻪ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻴﺮﻭﻥ‬ ‫ﺧﻮﺍﻫﺪ ﺭﻳﺨﺖ‪.‬‬ ‫ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﺎ ﺁﻳﻴﻦ ﺧﺪﺍ ﻧﺎﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ‪ .‬ﺁﺭﻱ ﺟﻬﺎﻥ ﺭﻭ ﺑﻪ ﭘﻴﺸﺮﻓﺘﺴﺖ‪ ،‬ﻭ ﺍﮔﺮ ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﺭﺍ ﮔﻴﺮﻳﻢ‬ ‫ﺁﺩﻣﻴﺎﻥ ﻫﻤﻴﺸﻪ ﺭﻭ ﺑﻪ ﻧﻴﻜﻲ ﻣﻴﺮﻭﻧﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻫﻢ ﺟﺎﻱ ﺁﻧﺴﺖ ﻛﻪ ﺟﻬﺎﻥ ﺑﺴﻴﺎﺭ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ ﮔﺮﺩﺩ‪.‬‬ ‫ﻭﻟﻲ ﺁﻥ ﮔﻮﻧﻪ ﻧﻴﻜﻲ ﻛﻪ ﺷﻴﻌﻴﺎﻥ ﺍﺯ ﻇﻬﻮﺭ ﺍﻣﺎﻣﺰﻣﺎﻥ ﺍﻣﻴﺪ ﻣﻴﺪﺍﺭﻧﺪ ﻧﺸﺪﻧﻴﺴﺖ‪ .‬ﮔﺮﮒ ﺑﺎ ﮔﻮﺳﻔﻨﺪ ﻫﻴﭽﮕﺎﻩ ﺩﺭ ﻳﻜﺠﺎ‬ ‫ﻧﺘﻮﺍﻧﺪ ﭼﺮﻳﺪ‪ .‬ﺷﮕﻔﺘﺮ ﺁﻧﻜﻪ ﺷﻴﻌﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﻫﺎ ﻧﺎﻳﺴﺘﺎﺩﻩ ﺍﻧﺪ ﻭ ﻳﻚ ﺩﺍﺳﺘﺎﻥ ﺩﻳﮕﺮﻱ ﻫﻢ ﺑﻨﺎﻡ »ﺭﺟﻌﺖ« ﺑﻪ ﺁﻥ‬ ‫ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻣﺎﻡ ﻋﺼﺮﺗﺎﻥ ﻣﺪﺗﻲ ﺣﻜﻮﻣﺖ ﻛﺮﺩﻩ ﺑﺎ ﺩﺳﺖ ﺯﻧﻲ ﺭﻳﺸﺪﺍﺭ ﻛﺸﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻳﻜﺎﻳﻚ ﺍﻣﺎﻣﺎﻥ ﺯﻧﺪﻩ‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﺷﺪﻩ ﻭ ﺑﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺎﺯ ﮔﺸﺘﻪ ﺑﻪ ﭘﺎﺩﺷﺎﻫﻲ ﺧﻮﺍﻫﻨﺪ ﺑﺮﺧﺎﺳﺖ ﻭ ﻫﺮﻛﺴﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺩﺷﻤﻨﺎﻥ ﺧﻮﺩ ﺭﺍ ﺯﻧﺪﻩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺑﺮﺍﻱ‬ ‫ﺁﻧﻜﻪ ﻛﻴﻨﻪ ﺟﻮﻳﻨﺪ ﺩﻭﺑﺎﺭﻩ ﺧﻮﺍﻫﺪ ﻛﺸﺖ‪.‬‬ ‫ﺧﻼﺻﻪ ﺁﻧﻜﻪ ﺍﻳﻦ ﻣﺬﻫﺐ ﺩﺭﻫﻤﻪ ﺟﺎ ﻣﻮﻫﻮﻥ ﺑﻮﺩﻩ ﻭ ﻣﻮﺭﺩ ﺍﻳﺮﺍﺩ ﻭﺍﻗﻊ ﺷﺪﻩ‪.‬‬ ‫ﺑﺪﺗﺮ ﺍﺯ ﻫﻤﻪ ﺁﻧﻜﻪ ﺷﻴﻌﻴﺎﻥ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﻧﻴﻜﻴﻬﺎ ﺟﺰ ﺑﺪﺳﺖ ﺍﻣﺎﻣﺰﻣﺎﻥ ﻧﺒﺎﻳﺪ ﺑﻮﺩ ﻭ ﻫﺮ ﻧﻴﻜﻲ ﻛﻪ ﺭﺥ ﻣﻴﺪﻫﺪ ﺁﻧﺮﺍ‬ ‫ﻼ ﺍﺯ ﺩﻩ ﺳﺎﻝ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﻪ ﻛﻮﺷﺶ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻳﻢ‪ .‬ﺑﺎ ﺩﻩ ﮔﻮﻧﻪ ﮔﻤﺮﺍﻫﻲ ﻧﺒﺮﺩ ﻣﻴﻜﻨﻴﻢ‪ .‬ﺭﻳﺸﻪ ﻧﺎﺩﺍﻧﻴﻬﺎ ﺭﺍ‬ ‫ﻧﻤﻴﭙﺬﻳﺮﻧﺪ‪ .‬ﻣﺜ ﹰ‬ ‫ﺑﺮﻣﻲ ﺍﻧﺪﺍﺯﻳﻢ‪ .‬ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﻣﺎ ﺑﻪ ﻛﻮﺷﺶ ﺑﺮﺧﺎﺳﺘﻴﻢ ﻧﺎﻡ ﺩﻳﻦ ﭼﻨﺪﺍﻥ ﺧﻮﺍﺭ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ ﺑﺮﺩﻥ ﻧﺎﻡ ﺁﻧﺮﺍ ﺑﻤﺎ ﺍﻳﺮﺍﺩ ﻣﻴﮕﺮﻓﺘﻨﺪ‪.‬‬ ‫ﻼ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺩﻳﮕﺮ ﺩﻳﻦ ﭼﻴﺴﺖ ﻛﻪ ﺑﺎﺯ ﻧﺎﻣﺶ ﻣﻴﺒﺮﻳﺪ؟!«‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺯﻣﺎﻧﻲ ﻣﺎ ﺑﻴﺮﻕ ﺩﻳﻨﺪﺍﺭﻱ ﻭ ﺧﺪﺍﺷﻨﺎﺳﻲ ﺍﻓﺮﺍﺷﺘﻴﻢ ﻭ‬ ‫ﻣﺜ ﹶ‬ ‫ﺑﺮﺍﻱ ﺩﻳﻦ ﻳﻚ ﺑﻨﻴﺎﺩ ﺑﺴﻴﺎﺭ ﺍﺳﺘﻮﺍﺭﻱ ﮔﺰﺍﺭﺩﻳﻢ ﻛﻪ ﺍﻣﺮﻭﺯ ﻫﻴﭽﻜﺲ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺯﺑﺎﻥ ﺑﻪ ﺍﻳﺮﺍﺩ ﮔﺸﺎﻳﺪ‪ .‬ﻣﺎ ﺑﻪ ﻫﻤﻪ ﺍﻳﺮﺍﺩ‬ ‫ﻣﻴﮕﻴﺮﻳﻢ ﻛﺴﻲ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺑﻤﺎ ﺍﻳﺮﺍﺩ ﺑﮕﻴﺮﺩ‪ .‬ﻛﺘﺎﺑﻬﺎﻱ »ﺭﺍﻩ ﺭﺳﺘﮕﺎﺭﻱ« ﻭ »ﺩﻳﻦ ﻭ ﺟﻬﺎﻥ« ﻭ »ﺁﻳﻴﻦ« ﻛﻪ ﻣﺎ ﻧﻮﺷﺘﻪ ﺑﭽﺎﭖ‬ ‫ﺭﺳﺎﻧﻴﺪﻩ ﺍﻳﻢ ﺍﮔﺮ ﻫﻤﻪ ﻋﻠﻤﺎﻱ ﺷﻤﺎ ﮔﺮﺩ ﺁﻣﺪﻧﺪﻱ ﻳﻜﻲ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﻧﻮﺷﺖ‪ .‬ﺍﺯ ﺁﻧﺴﻮ ﻣﺎ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻫﻤﻪ ﻣﺬﻫﺒﻬﺎ ﺭﺍ‬ ‫ﺑﺮﺍﻧﺪﺍﺯﻳﻢ ﻭ ﻫﻤﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻳﻜﺮﺍﻩ ﺑﻴﺎﻭﺭﻳﻢ‪ ،‬ﻫﻤﻪ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﺮﺩﻩ ﺩﺭﺑﺎﺭﺓ ﻫﺮﻛﺪﺍﻡ ـ ﺍﺯ ﺻﻮﻓﻴﮕﺮﻱ‪ ،‬ﺷﻴﻌﻴﮕﺮﻱ‪،‬‬ ‫ﺧﺮﺍﺑﺎﺗﻴﮕﺮﻱ‪ ،‬ﻣﺎﺩﻳﮕﺮﻱ‪ ،‬ﺑﻬﺎﺋﻴﮕﺮﻱ‪ ،‬ﻓﻠﺴﻔﻪ ﻳﻮﻧﺎﻥ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ـ ﻛﺘﺎﺏ ﻳﺎ ﮔﻔﺘﺎﺭﻫﺎ ﻧﻮﺷﺘﻪ ﺍﻳﻢ‪.‬‬ ‫ﭼﻨﻴﻦ ﻛﻮﺷﺸﻬﺎﻳﻲ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺩﺭ ﺟﻬﺎﻥ ﻣﺎﻧﻨﺪ ﻧﺪﺍﺷﺘﻪ ﺷﻴﻌﻴﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﺧﺸﻨﻮﺩ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺑﺴﻴﺎﺭ ﻧﺎﺧﺸﻨﻮﺩ ﻫﻢ ﻫﺴﺘﻨﺪ‪ .‬ﺯﻳﺮﺍ‬ ‫ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺭﺍ ﺑﺎﻳﺴﺘﻲ ﺍﻣﺎﻣﺰﻣﺎﻥ ﻛﻨﺪ‪ .‬ﻣﺎ ﻛﻪ ﻛﺮﺩﻩ ﺍﻳﻢ ﺑﺴﻴﺎﺭ ﺑﺪ ﺷﺪﻩ‪ .‬ﺑﻴﭽﺎﺭﮔﺎﻥ ﺩﺭ ﺗﻮﻱ ﺁﺗﺶ ﺑﺪﺑﺨﺘﻲ ﻣﻴﺴﻮﺯﻧﺪ ﻭ‬ ‫ﺗﻨﻬﺎ ﭘﺮﻭﺍﺷﺎﻥ ﺑﻪ ﺁﻧﺴﺖ ﻛﻪ ﻣﺒﺎﺩﺍ ﺁﻧﻜﻪ ﺩﺳﺘﮕﺎﻩ ﺍﻣﺎﻣﺎﻧﺸﺎﻥ ﺑﻬﻢ ﺧﻮﺭﺩ‪.‬‬

‫ﻛﺸﺘﻪ ﻗﺎﺳﻢ ﻭ ﺣﺠﻠﻪ ﺩﺍﻣﺎﺩﻱ ﺍﻭ‬ ‫ﺭﻭﺯﻱ ﺑﺎ ﻳﻜﻲ ﺑﺴﺨﻦ ﭘﺮﺩﺍﺧﺘﻪ ﺑﻮﺩﻡ‪ .‬ﭼﻮﻥ ﻣﻴﮕﻔﺖ‪ :‬ﺍﻣﺎﻣﺰﻣﺎﻥ ﻛﻪ ﻇﻬﻮﺭﻛﻨﺪ ﺗﻤﺎﻡ ﺩﻳﻨﻬﺎ ﻳﻜﻲ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺑﺎ ﻳﻚ‬ ‫ﺷﺎﺩﻣﺎﻧﻲ ﺁﻧﺮﺍ ﺑﺰﺑﺎﻥ ﻣﻲ ﺁﻭﺭﺩ‪ .‬ﮔﻔﺘﻢ‪ :‬ﺁﻳﺎ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﺎ ﻣﻌﺠﺰﻩ ﻭ ﻧﻴﺮﻭﻱ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻳﺎ ﺍﺯ ﺭﺍﻩ‬ ‫ﻋﺎﺩﻱ؟ ﭼﻮﻥ ﻧﻔﻬﻤﻴﺪ ﮔﻔﺘﻢ‪ :‬ﺁﻳﺎ ﭼﻨﻴﻦ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﻣﺮﺩﻡ ﺷﺐ ﺑﺨﻮﺍﺑﻨﺪ ﻭ ﻓﺮﺩﺍ ﻛﻪ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻫﻤﻪ ﺷﺎﻥ ﺩﺭ ﻳﻚ ﺩﻳﻦ‬ ‫ﺑﺎﺷﻨﺪ ﻭ ﺁﻥ ﻣﺬﺍﻫﺐ ﺧﻮﺩ ﺑﺨﻮﺩ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻳﺎ ﺍﻳﻨﻜﻪ ﺍﻣﺎﻡ ﺑﺎ ﺁﻥ ﻣﺬﺍﻫﺐ ﺑﻪ ﻧﺒﺮﺩ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺑﺎ ﺩﻟﻴﻠﻬﺎﻱ ﺭﻭﺷﻦ‬ ‫ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ ﺁﻧﻬﺎ ﺑﻴﺰﺍﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻋﻤﻮﻡ ﺭﺍ ﺑﻪ ﺷﺎﻫﺮﺍﻩ ﺣﻖ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ؟ ﻛﺪﺍﻡ ﻳﻜﻲ ﺍﺯ ﺍﻳﻨﻬﺎﺳﺖ؟‪.‬‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﭼﻮﻥ ﭘﺎﺳﺨﻲ ﻧﻤﻴﺘﻮﺍﻧﺴﺖ ﻣﻦ ﺧﻮﺩﻡ ﺑﻪ ﭘﺎﺳﺦ ﭘﺮﺩﺍﺧﺘﻪ ﮔﻔﺘﻢ‪ :‬ﺁﻥ ﺍﻭﻟﻲ ﻛﻪ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺑﺮﺧﻼﻑ ﺁﻳﻴﻦ‬ ‫ﺧﺪﺍﺳﺖ‪ .‬ﺧﺪﺍ ﭼﻨﺎﻥ ﻧﻴﺮﻭﻳﻲ ﺭﺍ ﺑﻪ ﻛﺴﻲ ﻧﺪﺍﺩﻩ ﺍﺳﺖ ﻭ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﺘﺮ ﺍﺯ‬ ‫ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺑﻮﺩ ﻭ ﻣﺎ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﭼﻨﻴﻦ ﻧﻴﺮﻭﻳﻲ ﻧﺪﺍﺷﺖ ﻭ ﺳﺎﻟﻬﺎ ﺭﻧﺞ ﺑﺮﺩ ﻭ ﺟﻨﮕﻬﺎ ﻛﺮﺩ ﺗﺎ ﺗﻮﺍﻧﺴﺖ ﻋﺮﺏ‬ ‫ﺭﺍ ﺍﺯ ﺑﺖ ﭘﺮﺳﺘﻲ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ‪.‬‬ ‫ﻣﺴﻠﻢ ﺍﺳﺖ ﻛﻪ ﺩﻭﻣﻲ ﺑﺎﻳﺪ ﺑﻮﺩ‪ .‬ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﻛﻪ ﺍﻣﺎﻣﺰﻣﺎﻥ ﺑﺎﻳﺪ ﺑﺎ ﺩﻟﻴﻠﻬﺎ ﻭ ﻛﻮﺷﺸﻬﺎ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺍﺯ ﻛﻴﺸﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ‬ ‫ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﻫﻤﻪ ﺭﺍ ﺩﺍﺭﺍﻱ ﻳﻚ ﺩﻳﻦ ﮔﺮﺩﺍﻧﺪ‪ .‬ﭼﻨﻴﻦ ﻧﻴﺴﺖ؟‪.‬‬ ‫ﮔﻔﺖ‪ :‬ﺍﻟﺒﺘﻪ ﻫﻤﻴﻦ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﮔﻔﺘﻢ‪ :‬ﺩﺭﺁﻧﺼﻮﺭﺕ ﻣﺎ ﻛﻪ ﺍﻛﻨﻮﻥ ﻫﻤﺎﻥ ﻛﺎﺭ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺑﺴﻴﺎﺭ ﺑﻬﺘﺮﻱ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﻴﻢ ﭘﺲ ﭼﺮﺍ ﺷﻤﺎ ﺷﺎﺩﻣﺎﻧﻲ ﻧﻤﻴﻜﻨﻴﺪ؟!‬ ‫ﭼﺮﺍ ﺑﻤﺎ ﻳﺎﻭﺭﻱ ﻧﻤﻲ ﻧﻤﺎﻳﻴﺪ؟!‪ .‬ﺑﺪﺑﺨﺖ ﺑﺠﺎﻱ ﺁﻧﻜﻪ ﺑﻪ ﺍﻳﻦ ﭘﺮﺳﺶ ﭘﺎﺳﺦ ﺩﻫﺪ ﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﭘﺲ ﺷﻤﺎ ﺩﻋﻮﻱ ﺍﻣﺎﻣﺰﻣﺎﻧﻲ‬ ‫)ﻣﻬﺪﻭﻳﺖ( ﻣﻴﻜﻨﻴﺪ؟!!‪ ...‬ﺍﻳﻦ ﺑﻮﺩ ﭘﺎﺳﺨﻲ ﻛﻪ ﺑﻤﻦ ﺩﺍﺩ‪.‬‬ ‫ﻣﻦ ﺳﺨﻨﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﭘﺎﻳﺎﻥ ﻣﻴﭙﺬﻳﺮﺩ ﭼﻴﺰﻳﻜﻪ ﺑﺎﻳﺪ ﺑﻪ ﺷﻤﺎ ﺑﮕﻮﻳﻢ ﺁﻧﺴﺖ ﻛﻪ ﺍﮔﺮ ﻣﻴﺨﻮﺍﻫﻴﺪ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺩﻳﻦ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ‬ ‫ﻛﺘﺎﺏ »ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ« ﺭﺍ ﻛﻪ ﺑﺰﺑﺎﻥ ﺁﺳﺎﻥ ﻧﻴﺰ ﭼﺎﭖ ﺷﺪﻩ ﺑﺨﻮﺍﻧﻴﺪ‪.‬‬ ‫ﺍ ـ ﺍﺟﺎﺯﻩ ﻓﺮﻣﺎﻳﻴﺪ ﭼﻨﺪ ﺟﻤﻠﻪ ﻫﻢ ﻣﻦ ﺑﮕﻮﻳﻢ‪ .‬ﭼﻨﺎﻧﻜﻪ ﭼﻨﺪ ﺑﺎﺭ ﮔﻔﺘﻪ ﺷﺪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻫﻤﻪ ﺍﺵ ﺭﺍﺳﺘﺴﺖ‪ .‬ﻭﻟﻲ ﻣﻄﺎﻟﺐ‬ ‫ﺗﺎﺯﻩ ﺍﻳﺴﺖ‪ .‬ﻣﻄﺎﻟﺒﻴﺴﺖ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﮔﻔﺘﻪ ﻧﺸﺪﻩ‪ .‬ﻣﺮﺩﻡ ﺣﻖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻪ ﺁﺳﺎﻧﻲ ﻧﻤﻲ ﭘﺬﻳﺮﻧﺪ‪ .‬ﺣﻘﻴﻘﺖ ﺁﻧﺴﺖ ﻛﻪ‬ ‫ﻧﻤﻴﺘﻮﺍﻧﻨﺪ ﭘﺬﻳﺮﻓﺖ‪ .‬ﭼﻪ ﻣﻴﻔﺮﻣﺎﻳﻴﺪ ﺁﻗﺎ؟‪ .‬ﻣﺎ ﺍﺯ ﺑﭽﮕﻲ ﮔﻮﺷﻤﺎﻥ ﭘﺮ ﺷﺪﻩ ﺍﺯ ﻣﻌﺠﺰﺍﺕ ﺍﺋﻤﻪ‪ .‬ﺷﻤﺎ ﻣﻴﻔﺮﻣﺎﻳﻴﺪ ﺣﺘﻲ ﭘﻴﻐﻤﺒﺮ ﻫﻢ‬ ‫ﻣﻌﺠﺰﻩ ﻧﺪﺍﺷﺖ‪ .‬ﻣﺎ ﭘﻴﻐﻤﺒﺮ ﺳﻬﻠﺴﺖ‪ ،‬ﺍﺋﻤﻪ ﺳﻬﻠﺴﺖ ﻛﻪ ﺑﻐﻼﻡ ﻭ ﻛﻨﻴﺰ ﺁﻧﻬﺎ ﻧﻴﺰ ﻣﻌﺠﺰﻩ ﻗﺎﺋﻞ ﻫﺴﺘﻴﻢ‪ .‬ﺁﻥ ﻣﻌﺠﺰﻩ »ِﻓﻀﹼﻪ« ﺍﺳﺖ‬ ‫ﻛﻪ ﺭﻓﺘﻪ ﻭ ﺷﻴﺮ ﺭﺍ ﺁﻭﺭﺩﻩ ﻛﻪ ﺟﻨﺎﺯﻩ ﻫﺎﻱ ﺷﻬﺪﺍ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ‪ .‬ﻣﻦ ﻳﺎﺩﻡ ﻧﺮﻓﺘﻪ ﺍﺳﺖ ﻛﻪ ﺑﻴﺴﺖ ﻭ ﺳﻲ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﺗﺒﺮﻳﺰ‬ ‫ﻫﻴﺎﻫﻮﻳﻲ ﺑﺮﭘﺎ ﺷﺪ ﻛﻪ »ﻣﻘﺎﻡ ﺻﺎﺣﺐ ﺍﻻﻣﺮ« ﻣﻌﺠﺰﻩ ﻛﺮﺩﻩ‪ .‬ﺭﻓﺘﻴﻢ ﺩﻳﺪﻳﻢ ﺍﺯﺩﺣﺎﻡ ﻏﺮﻳﺒﻴﺴﺖ‪ .‬ﮔﺎﻭﻱ ﺭﺍ ﺩﺭﺍﺗﺎﻗﻲ ﻧﮕﻪ‬ ‫ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﺯﻥ ﻭ ﻣﺮﺩ ﺑﺰﻳﺎﺭﺕ ﺁﻥ ﻣﻴﺮﻭﻧﺪ‪ .‬ﻗﺼﺎﺑﻲ ﻣﻴﺨﻮﺍﺳﺘﻪ ﺩﺭ ﻣﻴﺪﺍﻧﮕﺎﻩ ﺟﻠﻮﺁﻧﺠﺎ‪ ،‬ﮔﺎﻭ ﺭﺍ ﺑﻜﺸﺪ ﻭ ﺁﻥ ﺣﻴﻮﺍﻥ ﮔﺮﻳﺨﺘﻪ‬ ‫ﻭ ﺑﻪ ﻣﻘﺎﻡ ﺻﺎﺣﺐ ﺍﻻﻣﺮ ﺭﻓﺘﻪ‪ .‬ﻳﻜﺪﻓﻌﻪ ﻣﺮﺩﻡ ﻓﺮﻳﺎﺩ ﻛﺸﻴﺪﻩ ﺍﻧﺪ ﻛﻪ ﻣﻌﺠﺰﻩ ﺩﻳﺪﻩ ﺷﺪ‪ .‬ﻣﻦ ﺧﻮﺩﻡ ﺩﻳﺪﻡ ﺩﺳﺖ ﺑﺴﺮ ﻭ ﺭﻭﻱ‬ ‫ﮔﺎﻭ ﻣﻴﻜﺸﻴﺪﻧﺪ‪ .‬ﺧﻮﺩﻡ ﺩﻳﺪﻡ ﻛﻪ ﺍﺯﻭ ﺣﺎﺟﺖ ﺧﻮﺍﺳﺘﻪ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺍﻱ ﺣﻴﻮﺍﻥ ﺯﺑﺎﻥ ﺑﺴﺘﻪ ﺗﺮﺍ ﺑﺤﻖ ﺻﺎﺣﺐ ﺍﻳﻦ ﻣﻘﺎﻡ ﺩﺭﺑﺎﺭﻩ‬ ‫ﻣﻦ ﺩﻋﺎ ﻛﻦ«‪.‬‬ ‫ﻣﺎ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻋﺎﺩﺕ ﻛﺮﺩﻩ ﺍﻳﻢ‪ .‬ﭼﻄﻮﺭ ﻣﻴﺘﻮﺍﻧﻴﻢ ﻳﻜﺪﻓﻌﻪ ﻫﻤﻪ ﺭﺍ ﺩﻭﺭ ﺑﺮﻳﺰﻳﻢ ﻭ ﻣﻄﺎﻟﺐ ﺷﻤﺎ ﺭﺍ ﺑﻴﮕﻔﺘﮕﻮ‬ ‫ﺑﭙﺬﻳﺮﻳﻢ؟‪.‬‬ ‫ﻫﻤﺎﻥ ﻣﻮﺿﻮﻉ ﺍﻣﺎﻡ ﻋﺼﺮ ﻣﮕﺮ ﭼﻴﺰ ﻛﻮﭼﻜﻴﺴﺖ؟‪ .‬ﻣﺮﺩﻡ ﭼﻨﺪﺍﻥ ﻋﻘﻴﺪﻩ ﺑﻪ ﺁﻥ ﺩﺍﺭﻧﺪ ﻛﻪ ﭼﻮﻥ ﻧﺎﻣﺶ ﺑﻤﻴﺎﻥ ﻣﻲ ﺁﻳﺪ‬ ‫ﺑﻠﻨﺪ ﻣﻴﺸﻮﻧﺪ‪ ،‬ﻫﻤﻴﺸﻪ ﻣﻨﺘﻈﺮﻧﺪ ﻛﻪ ﺍﻣﺮﻭﺯ ﻇﻬﻮﺭ ﻛﻨﺪ ﻭ ﻓﺮﺩﺍ ﻇﻬﻮﺭ ﻛﻨﺪ‪ .‬ﺩﺭﺗﺒﺮﻳﺰ ﻳﻚ ﻭﻗﺖ ﺩﺳﺘﻪ ﺍﻱ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ‬ ‫ﻫﺮ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﺷﻤﺸﻴﺮ ﻭ ﺳﭙﺮ ﻭ ﺯﺭﻩ ﺗﻬﻴﻪ ﻛﺮﺩﻩ ﺑﻮﺩ ﻭ ﻳﻘﻴﻦ ﺩﺍﺷﺘﻨﺪ ﺑﺎ ﺍﻳﻦ ﻋﻼﻣﺘﻬﺎ ﻛﻪ ﺁﺷﻜﺎﺭ ﺷﺪﻩ ﻇﻬﻮﺭ ﻧﺰﺩﻳﻜﺴﺖ‪.‬‬ ‫ﮔﺎﻫﻲ ﻧﻴﻤﻪ ﺷﺐ ﺑﻪ ﺑﻴﺎﺑﺎﻧﻬﺎ ﻣﻴﺮﻓﺘﻨﺪ‪ ،‬ﺑﻪ ﻗﺒﺮﺳﺘﺎﻧﻬﺎ ﻣﻴﺮﻓﺘﻨﺪ ﻛﻪ ﺑﻠﻜﻪ ﺍﻣﺎﻡ ﺭﺍ ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪.‬‬ ‫ﺝ ـ ﭼﻨﺪ ﻛﻠﻤﻪ ﻫﻢ ﻣﻦ ﺻﺤﺒﺖ ﻛﻨﻢ‪ :‬ﺍﺳﺎﺱ ﻣﻄﻠﺐ ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﺁﻳﺎ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺩﻳﻦ ﻫﺴﺘﻨﺪ ﻳﺎ ﺩﻳﻦ ﺑﺮﺍﻱ ﻣﺮﺩﻣﺴﺖ‪.‬‬ ‫ﻣﺎ ﺗﺎﻛﻨﻮﻥ ﺗﺼﻮﺭ ﻛﺮﺩﻩ ﺑﻮﺩﻳﻢ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺩﻳﻦ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﺁﻥ ﻋﻘﺎﻳﺪ ﻣﺎ ﻫﻤﻪ ﺍﺵ ﻣﺒﺘﻨﻲ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺳﺴﺖ‪ .‬ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﻛﻪ‬

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‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

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‫ﻋﻠﻤﺎ ﺟﻮﺍﺏ ﺑﻪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺩﻫﻨﺪ‪ .‬ﺑﻌﻘﻴﺪﻩ ﻣﻦ ﺍﺯ ﻋﻠﻤﺎ ﺑﺎﻳﺪ ﻫﻤﻴﻦ ﺭﺍ ﭘﺮﺳﻴﺪ‪ .‬ﺍﮔﺮ ﺍﻳﺸﺎﻥ ﻫﻢ ﻗﺒﻮﻝ ﻛﻨﻨﺪ ﻛﻪ ﻣﺮﺩﻡ ﺑﺮﺍﻱ ﺩﻳﻦ‬ ‫ﻧﻴﺴﺘﻨﺪ ﺑﻠﻜﻪ ﺩﻳﻦ ﺑﺮﺍﻱ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﻭ ﺗﺄﻣﻴﻦ ﺯﻧﺪﮔﺎﻧﻲ ﺍﻳﺸﺎﻧﺴﺖ ﺩﺭﺁﻧﺼﻮﺭﺕ ﻣﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑﭙﺮﺳﻴﻢ‪ :‬ﺁﻳﺎ ﺍﻳﻦ ﺩﻳﻦ ﻛﻪ ﺷﻤﺎ‬ ‫ﺑﻤﺎ ﻳﺎﺩ ﻣﻴﺪﻫﻴﺪ ﻣﺎ ﺭﺍ ﺑﻪ ﺭﺳﺘﮕﺎﺭﻱ ﻣﻴﺮﺳﺎﻧﺪ؟!‪ .‬ﺯﻧﺪﮔﺎﻧﻲ ﻣﺎ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻴﻜﻨﺪ؟!‪ .‬ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑﭙﺮﺳﻴﻢ ﻛﺮﺑﻼ ﺭﻓﺘﻦ ﺑﺮﺍﻱ ﭼﻴﺴﺖ؟!‪.‬‬ ‫ﭼﻪ ﻧﻔﻌﻲ ﺑﻪ ﺯﻧﺪﮔﺎﻧﻲ ﻣﺎ ﺗﻮﺍﻧﺪ ﺭﺳﺎﻧﻴﺪ؟!‪ .‬ﻧﺸﺴﺘﻦ ﻭ ﮔﺮﻳﻪ ﻛﺮﺩﻥ ﭼﻪ ﻓﻠﺴﻔﻪ ﺩﺍﺭﺩ؟!‪ .‬ﻣﺮﺩﻩ ﻫﺎ ﺭﺍ ﭼﺮﺍ ﺑﺎﻳﺪ ﺑﻪ ﻛﺮﺑﻼ ﺑﺮﺩ؟!‪.‬‬ ‫ﺍ ـ ﺑﻌﻘﻴﺪﻩ ﻣﻦ ﺩﺭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﻪ ﻋﻠﻤﺎ ﻣﺮﺍﺟﻌﻪ ﻧﺒﺎﻳﺪ ﻛﺮﺩ‪ .‬ﺯﻳﺮﺍ ﻣﻄﻠﺐ ﻛﻪ ﺑﻪ ﺍﻳﻨﺠﺎ ﺭﺳﻴﺪﻩ ﺍﮔﺮ ﻋﻠﻤﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ‬ ‫ﺑﺎﻳﺪ ﺩﺳﺖ ﺍﺯ ﺩﺳﺘﮕﺎﻩ ﻭ ﺷﺌﻮﻧﺎﺕ ﺧﻮﺩ ﺑﺮﺩﺍﺭﻧﺪ‪.‬‬ ‫ﻋﻠﻤﺎ ﺧﻮﺩ ﺭﺍ ﻧﺎﻳﺐ ﺍﻣﺎﻡ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﺑﻪ ﻫﻤﺎﻥ ﻋﻨﻮﺍﻥ ﺑﺮ ﻣﺮﺩﻡ ﺣﻜﻮﻣﺖ ﻣﻴﻜﻨﻨﺪ‪ .‬ﺑﮕﻔﺘﻪ ﺁﻗﺎﻱ ﻛﺴﺮﻭﻱ ﺑﻲ ﺗﺎﺝ ﻭ ﺗﺨﺖ‬ ‫ﭘﺎﺩﺷﺎﻫﻲ ﻣﻴﻜﻨﻨﺪ‪ .‬ﺍﻛﻨﻮﻥ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻨﺪ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﺣﻜﻮﻣﺖ ﺩﺭﮔﺬﺭﻧﺪ ﻭ ﻫﻤﭽﻮﻥ ﻣﻦ ﻭ ﺷﻤﺎ‬ ‫ﺑﻴﺎﻳﻨﺪ ﺩﺭ ﺑﺎﺯﺍﺭ ﻣﺸﻐﻮﻝ ﻛﺴﺐ ﺷﻮﻧﺪ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺗﻮﻗﻊ ﺭﺍ ﺍﺯ ﺍﻳﺸﺎﻥ ﺗﻮﺍﻥ ﺩﺍﺷﺖ؟! ﻣﺎ ﺩﺭ ﻣﺸﺮﻭﻃﻪ ﺑﻪ ﻣﺤﻤﺪ ﻋﻠﻲ ﻣﻴﺮﺯﺍ ﻣﻴﮕﻔﺘﻴﻢ‬ ‫ﺑﺎﻳﺪ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺗﻮ ﻣﺤﺪﻭﺩ ﺑﺎﺷﺪ‪ ،‬ﺗﻨﻬﺎ ﺑﺮ ﺳﺮﺁﻥ ﺧﻮﻧﻬﺎ ﺭﻳﺨﺖ ﻭﺧﺎﻧﻪ ﻫﺎ ﺑﺮﺍﻧﺪﺍﺧﺖ‪ .‬ﺍﻻﻥ ﺍﻳﻦ ﺗﻜﻠﻴﻒ ﺑﻪ ﻋﻠﻤﺎ ﺻﺪ ﺑﺮﺍﺑﺮ ﺍﺯ‬ ‫ﺁﻥ ﺷﺎﻗﺘﺮ ﺍﺳﺖ‪.‬‬ ‫ﻣﻦ ﻳﻘﻴﻦ ﻣﻴﺪﺍﻧﻢ ﻛﻪ ﻫﻤﻴﻨﻜﻪ ﺑﺮﻭﻳﻢ ﻭ ﺩﺭﺧﺼﻮﺹ ﺍﻣﺎﻡ ﻋﺼﺮ ﺳﺮ ﮔﻔﺘﮕﻮ ﺭﺍ ﺑﺎﺯﻛﻨﻴﻢ ﻓﻮﺭﻱ ﺗﻜﻔﻴﺮ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﻭ ﺑﺎ‬ ‫ﭘﺮﺧﺎﺵ ﺑﻴﺮﻭﻧﻤﺎﻥ ﺧﻮﺍﻫﻨﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺁﻧﻮﻗﺖ ﻫﻢ ﻣﮕﺮ ﻋﻠﻤﺎ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺭﺍ ﻧﺸﻨﻴﺪﻩ ﺍﻧﺪ؟! ﺳﺎﻟﻬﺎﺳﺖ ﺁﻗﺎﻱ ﻛﺴﺮﻭﻱ ﺍﻳﻦ‬ ‫ﻣﻄﺎﻟﺐ ﺭﺍ ﻣﻴﮕﻮﻳﺪ‪ .‬ﻋﻠﻤﺎ ﻳﺎ ﺳﻜﻮﺕ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻧﺎﺷﻨﻴﺪﻥ ﻣﻴﺰﻧﻨﺪ ﻭ ﻳﺎ ﻋﻮﺍﻡ ﺭﺍ ﺗﺤﺮﻳﻚ ﺑﻪ ﻏﻮﻏﺎ ﻣﻴﻜﻨﻨﺪ‪ .‬ﻣﻦ‬ ‫ﺯﻣﺴﺘﺎﻥ ﮔﺬﺷﺘﻪ ﺩﺭ ﺗﺒﺮﻳﺰ ﺑﻮﺩﻡ‪ .‬ﻣﻴﺮﺯﺍ ﻛﺎﻇﻢ ﺷﺒﺴﺘﺮﻱ ﻭ ﻣﻴﺮﺯﺍ ﺣﺴﻴﻦ ﻭﺍﻋﻆ‪ ١‬ﻭ ﭼﻨﺪ ﻧﻔﺮ ﺩﻳﮕﺮ ﺩﺳﺖ ﺑﻬﻢ ﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﺑﻬﺎﻧﻪ‬ ‫ﺁﻧﻜﻪ ﺍﻳﻨﻬﺎ ﻗﺮﺁﻥ ﺳﻮﺯﺍﻧﻴﺪﻩ ﺍﻧﺪ ﻋﻮﺍﻡ ﺭﺍ ﺗﺤﺮﻳﻚ ﻛﺮﺩﻧﺪ ﻭ ﺁﻥ ﻭﺣﺸﻴﮕﺮﻳﻬﺎ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ‪.‬‬ ‫ﺭﻭﺯﻱ ﺩﺭ ﻣﺠﻠﺴﻲ ﺑﻮﺩﻡ‪ .‬ﺑﻪ ﻳﻜﻲ ﺍﺯ ﺁﻗﺎﻳﺎﻥ ﮔﻔﺘﻢ ﺑﻬﺘﺮ ﺍﺳﺖ ﺩﺭ ﺭ ِﺩ ﺍﻳﺸﺎﻥ ﻛﺘﺎﺑﻲ ﺑﻨﻮﻳﺴﻴﺪ‪ .‬ﮔﻔﺖ‪ :‬ﺟﻮﺍﺏ ﻛﻔﺮ ﺭﺍ ﺑﺎ‬ ‫ﻣﺸﺖ ﺑﺎﻳﺪ ﺩﺍﺩ‪.‬‬ ‫ﺁﻣﺪﻳﻢ ﻛﻪ ﺟﻮﺍﺏ ﺑﺪﻫﻨﺪ ﺗﺎﺯﻩ ﺟﻮﺍﺑﺸﺎﻥ ﭼﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻣﻦ ﺩﺭ ﺗﺒﺮﻳﺰ ﺩﻭ ﺳﻪ ﺟﻮﺍﺑﻲ ﺩﻳﺪﻡ‪ ،‬ﻳﺎ ﻣﻄﺎﻟﺐ ﺭﺫﻟﻲ ﺑﻮﺩ ﻳﺎ‬ ‫ﻼ ﺁﻗﺎﻱ ﻛﺴﺮﻭﻱ ﺍﻳﺮﺍﺩ ﻣﻴﮕﻴﺮﺩ ﻛﻪ ﻋﻠﻤﺎ ﻣﻴﮕﻮﻳﻨﺪ ﺣﻜﻮﻣﺖ ﺣﻖ ﻣﺎﺳﺖ ﻭ ﺍﻳﻦ ﺩﻭﻟﺖ ﻏﺎﺻﺐ‬ ‫ﮔﻔﺘﮕﻮﻫﺎﻱ ﺑﻲ ﺍﺳﺎﺱ‪ .‬ﻣﺜ ﹰ‬ ‫ﺍﺳﺖ‪ ،‬ﺁﻧﻬﺎ ﺩﺭ ﺟﻮﺍﺑﺶ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭﺣﺎﻟﻴﻜﻪ ﻣﻦ ﻭ ﺷﻤﺎ ﺻﺪ ﺑﺎﺭ ﻫﻤﻴﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﻋﻠﻤﺎ ﺷﻨﻴﺪﻩ ﺍﻳﻢ‪.‬‬ ‫ﺍﺳﺎﺳﹰﺎ ﺍﮔﺮ ﻋﻠﻤﺎ ﺍﻳﻦ ﺍﺩﻋﺎ ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﭘﺲ ﺍﻳﻦ ﭘﻮﻟﻬﺎ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﺑِﭽﻪ ﻋﻨﻮﺍﻥ ﻣﻴﮕﻴﺮﻧﺪ؟!‪ .‬ﺩﺭﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺁﻗﺎﻱ ﻛﺴﺮﻭﻱ‬ ‫ﺩﻳﺪﻡ ﻛﻪ ﺧﻤﺲ ﻭ ﺯﻛﻮﻩ ﻭﻣﺎﻝ ﺍﻣﺎﻡ ﻣﺎﻟﻴﺎﺗﻲ ﺑﻮﺩﻩ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻪ ﺧﻠﻴﻔﻪ ﻳﺎ ﺑﺤﻜﻮﻣﺖ ﻭﻗﺖ ﻣﻴﺪﺍﺩﻩ ﺍﻧﺪ‪ .‬ﺍﮔﺮ ﻋﻠﻤﺎ ﺍﺩﻋﺎﻱ‬ ‫‪٢‬‬

‫ﺣﻜﻮﻣﺖ ﻧﻤﻴﻜﻨﻨﺪ ﭘﺲ ﺁﻥ ﻭﺟﻮﻫﺎﺕ ﺭﺍ ﺑِﭽﻪ ﻋﻨﻮﺍﻥ ﻣﻴﮕﻴﺮﻧﺪ؟!‪.‬‬

‫ﻣﻦ ﭘﻨﻬﺎﻥ ﻧﻤﻴﻜﻨﻢ ﻛﻪ ﻫﻨﻮﺯ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻡ ﺗﻤﺎﻡ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﺭﻋﻘﻴﺪﻩ ﺧﻮﺩ ﺗﺤﻠﻴﻞ ﺩﻫﻢ‪ .‬ﺍﺷﻜﺎﻻﺕ ﺯﻳﺎﺩ‬ ‫ﺩﺍﺭﻡ‪ .‬ﻭﻟﻲ ﻣﺎ ﺩﻳﺪﻳﻢ ﻫﺮ ﻣﻄﻠﺒﻲ ﻛﻪ ﮔﻔﺘﻪ ﺷﺪ ﺩﻟﻴﻞ ﻫﻢ ﺑﺮﺍﻳﺶ ﺫﻛﺮ ﻛﺮﺩﻧﺪ‪ .‬ﺣﺎﻻ ﺩﻳﮕﺮ ﺑﺎ ﻋﻠﻤﺎ ﻛﺎﺭﻱ ﻧﺪﺍﺭﻳﻢ‪.‬‬ ‫ﻻ ﺧﻮﺩ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﻭ ﺳﻪ ﺑﺎﺭﻩ‬ ‫ﺝ ـ ﺑﺎﺯ ﻣﻦ ﻳﺎﺩﺁﻭﺭﻱ ﻣﻴﻜﻨﻢ ﻛﻪ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻧﻮﺷﺘﻪ ﺷﻮﺩ ﻭ ﺑﭽﺎﭖ ﺭﺳﺪ‪ .‬ﺯﻳﺮﺍ ﺍﻭ ﹰ‬ ‫ﺧﻮﺍﻧﺪﻩ ﻏﻮﺭ ﻣﻴﻜﻨﻴﻢ ﻭ ﺍﮔﺮ ﺍﺷﻜﺎﻟﻲ ﭘﻴﺪﺍ ﻛﺮﺩﻳﻢ ﺑﺎ ﺍﻧﺪﻳﺸﻪ ﺭﻓﻊ ﻣﻴﻜﻨﻴﻢ‪ .‬ﺛﺎﻧﻴﹰﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺁﻥ ﻧﻮﺷﺘﻪ ﺭﺍ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻫﻢ ﺑﺪﻫﻴﻢ‬ ‫‪ -١‬ﺍﺯ ﻭﺍﻋﻆ ﻫﺎﻱ ﻧﺎﻣﺪﺍﺭ ﺯﻣﺎﻥ ﻣﺸﺮﻭﻃﻪ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٢‬ﻋﻠﻤﺎﻱ ﺷﻴﻌﻪ ﻫﻨﻮﺯ ﻫﻢ ﺩﺭ ) ﺟﻤﻬﻮﺭﻱ ﺍﺳﻼﻣﻲ ﺧﻮﺩﺷﺎﻥ ( ﺑﻪ ﮔﺮﻓﺘﻦ ﺧﻤﺲ ‪ ،‬ﺯﻛﻮﻩ ﻭ ﺳﻬﻢ ﺍﻣﺎﻡ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫﻨﺪ!‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫ﻛﻪ ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﺪﺍﻧﻨﺪ‪ .‬ﺛﺎﻟﺜﹰﺎ ﺁﻧﻮﻗﺖ ﺧﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ ﻛﻪ ﻫﻤﺎﻥ ﺟﺰﻭﻩ ﺭﺍ ﺑﺪﺳﺖ ﻋﻠﻤﺎ ﺩﻫﻴﻢ ﻭ ﺑﮕﻮﻳﻴﻢ ﺁﻗﺎ ﺷﻤﺎ ﺑﻪ‬ ‫ﺍﻳﻨﻬﺎ ﭼﻪ ﻣﻴﮕﻮﻳﻴﺪ؟!‪.‬‬ ‫ﺩ ـ ﺑﻄﻮﺭﻳﻜﻪ ﻭﻋﺪﻩ ﺩﺍﺩﻡ ﻫﻤﻪ ﮔﻔﺘﮕﻮ ﺭﺍ )ﺑﺎ ﺍﻧﺪﻙ ﺗﻐﻴﻴﺮﻫﺎﻳﻲ ﻛﻪ ﻗﻬﺮﹰﺍ ﺭﻭﻱ ﺧﻮﺍﻫﺪ ﺩﺍﺩ( ﺑﭽﺎﭖ ﻣﻴﺮﺳﺎﻧﻴﻢ‪.‬‬ ‫ﺏ ـ ﺧﻮﺍﻫﺸﻤﻨﺪﻳﻢ ﻧﺎﻣﻬﺎﻱ ﻣﺎ ﺭﺍ ﺗﺼﺮﻳﺢ ﻧﻨﻤﺎﻳﻴﺪ‪ .‬ﻣﺎ ﻧﻤﻴﺘﺮﺳﻴﻢ ﻭﻟﻲ ﺑﺎﺯﺍﺭ ﻭﺿﻌﺶ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﻣﺤﺘﺎﻁ ﺑﺎﺷﻴﻢ‪.‬‬

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‫ﭘﻴــــﺎﻡ ﺑـــﻪ ﺁﻗـــﺎﻱ ﺭﺍﺷـــﺪ‬

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‫ﻭﺍﻋﻈﻲ ﻛﻪ ﺑﻨﺎﻡ ﺭﺍﺷﺪ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ ﺍﻣﺴﺎﻝ ﺑﻪ ﻣﺸﻬﺪ ﺭﻓﺘﻪ ﺑﻮﺩﻩ‪ .‬ﺩﺭ ﺁﻧﺠﺎ ﺑﺎﻻﻱ ﻣﻨﺒﺮ ﭼﻨﻴﻦ ﮔﻔﺘﻪ‪» :‬ﺍﺩﻳﺴﻮﻥ ﻭ‬ ‫ﺍﻧﺸﺘﻴﻦ ﻛﻪ ﺁﻧﻬﻤﻪ ﺍﺧﺘﺮﺍﻉ ﻛﺮﺩﻩ ﺍﻧﺪ ﻫﻴﭽﻴﻜﻲ ﺍﺩﻋﺎﻱ ﭘﻴﻐﻤﺒﺮﻱ ﻧﻜﺮﺩﻩ‪ .‬ﻭﻟﻲ ﺩﺭ ﺗﻬﺮﺍﻥ ﻛﺴﻲ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺩﻋﺎﻱ ﭘﻴﻐﻤﺒﺮﻱ‬ ‫ﻣﻴﻜﻨﺪ«‪.‬‬ ‫ﻣﺎ ﺑﻪ ﺍﻭ ﭘﻴﺎﻡ ﻓﺮﺳﺘﺎﺩﻩ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺁﻗﺎﻱ ﺭﺍﺷﺪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺑﻪ ﺩﺭﺩ ﺷﻤﺎ ﭼﺎﺭﻩ ﻧﻤﻴﻜﻨﺪ‪ .‬ﺧﻮﺏ ﺑﻮﺩ ﺳﺨﻨﺎﻥ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ ﭘﻴﺪﺍ‬ ‫ﻣﻴﻜﺮﺩﻱ‪ .‬ﻣﺎ ﻧﻤﻴﮕﻮﻳﻴﻢ ﻛﻪ ﺷﻤﺎ ﺑﻴﺪﻳﻦ ﻣﻴﺒﻮﺩﻳﺪ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﺑﻮﺩﻥ ﻛﺴﺎﻧﻲ ﺩﺭ ﺧﺎﻧﻪ ﺁﻗﺎﻱ ﺣﻴﺪﺭﻱ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ‬ ‫ﻣﺎﺩﻳﮕﺮﻱ ﺭﺍ ﻣﻴﺴﺮﻭﺩﻱ ﻭ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺭﺍ »ﺗﺨﻄﺌﻪ« ﻣﻴﻜﺮﺩﻱ ﻭ ﻣﻦ ﺑﻪ ﺷﻤﺎ ﻳﺎﺩﺁﻭﺭﻱ ﻛﺮﺩﻡ ﻛﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ‬ ‫ﻳﺎﺩﮔﺮﻓﺘﻪ ﺍﻱ ﻭ ﻧﺪﺍﻧﺴﺘﻪ ﺍﻱ ﺍﺯ ﻛﺠﺎﺳﺖ‪.‬‬ ‫ﻧﻤﻴﮕﻮﻳﻴﻢ ﻛﻪ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﻫﻮﺍﺩﺍﺭﻱ ﺍﺯ ﺣﺎﻓﻆ ﻣﻴﻜﺮﺩﻱ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺍﺯ ﺍﺩﺍﺭﻩ »ﭘﺮﻭﺭﺵ ﺍﻓﻜﺎﺭ« ﺍﻧﺪﻙ ﭘﻮﻟﻲ‬ ‫ﺑﮕﻴﺮﻳﺪ ﺁﻥ ﮔﻔﺘﺎﺭﻫﺎﻱ ﮔﺰﺍﻓﻪ ﺁﻣﻴﺰ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺣﺎﻓﻆ ﻛﻪ ﺳﺨﻨﺎﻥ ﺍﻭ ﺳﺮﺍﭘﺎ »ﻛﻔﺮﻳﺎﺕ« ﺍﺳﺖ ﻣﻴﻨﻮﺷﺘﻴﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﺑﻤﺎﻧﺪ‪ .‬ﻣﺎ ﻣﻴﭙﺮﺳﻴﻢ ﺷﻤﺎ ﺍﻛﻨﻮﻥ ﭼﻪ ﻛﻴﺸﻲ ﻣﻴﺪﺍﺭﻳﺪ؟! ﺷﻴﻌﻲ ﻫﺴﺘﻴﺪ ﻳﺎ ﻧﻴﺴﺘﻴﺪ؟! ﺍﮔﺮ ﻧﻴﺴﺘﻴﺪ ﺁﺷﻜﺎﺭ ﺑﮕﻮﻳﻴﺪ ﻭ‬ ‫ﭘﻨﻬﺎﻥ ﻧﺪﺍﺭﻳﺪ‪ .‬ﺍﮔﺮ ﻫﺴﺘﻴﺪ ﺩﺭﺁﻧﺤﺎﻝ ﭘﺲ ﭼﺮﺍ ﺁﻧﻬﻤﻪ ﺍﻳﺮﺍﺩﻫﺎ ﻛﻪ ﻣﺎ ﺑﻪ ﺁﻥ ﻛﻴﺶ ﮔﺮﻓﺘﻪ ﺍﻳﻢ ﻭ ﭼﻨﺪ ﻛﺘﺎﺏ ﺑﭽﺎﭖ‬ ‫ﺭﺳﺎﻧﻴﺪﻩ ﺍﻳﻢ ﺑﻪ ﻳﻜﻲ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻱ ﭘﺎﺳﺦ ﺑﺪﻫﻲ‪ .‬ﺍﻛﻨﻮﻥ ﻫﻢ ﺷﻤﺎ ﺭﺍ ﺁﻥ ﺑﻬﺘﺮ ﻛﻪ ﺑﻪ ﺍﻳﻨﻬﺎ ﭘﺮﺩﺍﺯﻱ‪ ،‬ﻫﻤﻴﻦ ﻛﺘﺎﺏ ﻛﻪ ﺑﺎ ﺯﺑﺎﻥ‬ ‫ﺳﺎﺩﻩ ﭼﺎﭖ ﺷﺪﻩ ﺗﻮﺍﻧﻴﺪ ﺁﻧﺮﺍ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺍﮔﺮ ﭘﺎﺳﺨﻲ ﻣﻴﺪﺍﺭﻳﺪ ﺑﮕﻮﻳﻴﺪ‪.‬‬ ‫ﺍﻳﻨﻜﻪ ﺩﺭ ﺗﻬﺮﺍﻥ ﻛﺴﻲ ﺍﺩﻋﺎﻱ ﭘﻴﻐﻤﺒﺮﻱ ﻣﻴﻜﻨﺪ ﺷﻤﺎ ﺑﺎﻳﺴﺘﻲ ﺑﺴﻴﺎﺭ ﺧﺸﻨﻮﺩ ﺑﺎﺷﻴﺪ ﻭ ﺑﺨﺪﺍ ﺳﭙﺎﺳﻬﺎ ﮔﺰﺍﺭﻳﺪ‪ .‬ﺯﻳﺮﺍ ﺷﻤﺎﻫﺎ‬ ‫ﻛﻪ ﺩﺭ ﻧﺎﺩﺍﻧﻲ ﻭ ﻧﺎﻓﻬﻤﻲ ﭼﻨﺪﺍﻥ ﻓﺮﻭ ﺭﻓﺘﻪ ﺑﻮﺩﻳﺪ ﻛﻪ ﺯﻳﺎﻥ ﻛﺘﺎﺏ ﺣﺎﻓﻆ ﺭﺍ ﺑﺎ ﺻﺪﻫﺎ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻳﺶ‬ ‫ﻧﻤﻴﺪﺍﻧﺴﺘﻴﺪ ﻭ ﺍﻓﺰﺍﺭﺩﺳﺖ ﺩﺷﻤﻨﺎﻥ ﺍﻳﻦ ﻛﺸﻮﺭ ﮔﺮﺩﻳﺪﻩ ﺁﻥ ﻛﺘﺎﺏ ﺳﺮﺍﭘﺎ ﺯﻳﺎﻥ ﺭﺍ ﺭﻭﺍﺝ ﻣﻴﺪﺍﺩﻳﺪ ﺗﻨﻬﺎ‬ ‫ﻫﻤﺎﻥ ﻛﺲ ﺑﻮﺩ ﻛﻪ ﺳﺮﺍﻓﺮﺍﺷﺖ ﻭ ﺍﺯ ﻧﺎﺩﺍﻧﻴﻬﺎ ﻭ ﺯﻳﺎﻧﻜﺎﺭﻳﻬﺎﻱ ﺷﻤﺎ ﺟﻠﻮ ﮔﺮﻓﺖ‪.‬‬ ‫ﺑﺠﺎﻱ ﻣﻨﺒﺮ ﺭﻓﺘﻦ ﻭ ﺑﻪ ﻣﺮﺩﻡ ﺑﻴﻬﻮﺩﻩ ﮔﻮﻳﻲ ﻛﺮﺩﻥ‪ ،‬ﺑﺮﺍﻱ ﺷﻤﺎ ﺁﻥ ﺑﻬﺘﺮ ﺍﺳﺖ ﻛﻪ ﻛﺘﺎﺏ »ﺣﺎﻓﻆ ﭼﻪ ﻣﻴﮕﻮﻳﺪ؟« ﻭ ﺩﻳﮕﺮ‬ ‫ﻛﺘﺎﺑﻬﺎﻱ ﺁﻥ ﻛﺲ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺑﻔﻬﻤﻴﺪ ﻛﻪ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺩﺭ ﺍﺷﺘﺒﺎﻩ ﺑﻮﺩﻩ ﺍﻳﺪ‪.‬‬

‫‪» -١‬ﺭﺍﺷﺪ« ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﺳﺎﻟﻬﺎ ﺷﺒﻬﺎﻱ ﺟﻤﻌﻪ ﺍﺯ ﺭﺍﺩﻳﻮ )ﻭﻋﻆ( ﻣﻴﻜﺮﺩ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﻣﺎ ﺍﺯ ﻛﻮﺷــﺶ ﺧـﻮﺩ ﺑـﺎﺯ ﻧﺎﻳﺴﺘـﺎﺩﻩ ﺍﻳــﻢ‬ ‫ﭘﺎﺭﺳﺎﻝ ﻛﻪ ﻣﺎ ﻛﺘﺎﺏ ﺷﻴﻌﻴﮕﺮﻱ )ﺩﺍﻭﺭﻱ( ﺭﺍ ﺑﭽﺎﭖ ﺭﺳﺎﻧﻴﺪﻳﻢ‪ ١‬ﻣﻼﻳﺎﻥ ﭼﻮﻥ ﭘﺎﺳﺨﻲ ﺑﻪ ﭘﺮﺳﺸﻬﺎ ﻭ ﺍﻳﺮﺍﺩﻫﺎﻱ ﻣﺎ‬ ‫ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺩﺍﺩ ﺑﻪ ﻳﻜﺮﺷﺘﻪ ﻛﺎﺭﻫﺎﻱ ﭘﺴﺘﻲ ﺑﺮﺧﺎﺳﺘﻨﺪ‪ .‬ﺩﺭ ﺗﺒﺮﻳﺰ ﻭ ﻣﺮﺍﻏﻪ ﻭ ﻣﻴﺎﻧﺪﻭﺁﺏ ﻭﺣﺸﻴﮕﺮﻳﻬﺎﻱ ﺑﺴﻴﺎﺭ ﻧﻨﮓ ﺁﻭﺭ‬ ‫ﻧﻤﻮﺩﺍﺭﺷﺪ‪ .‬ﺩﺭﺗﻬﺮﺍﻥ ﺑﻪ ﺩﻭﻟﺖ ﻓﺸﺎﺭ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺑﻪ ﺑﺮﺧﻲ ﺟﻠﻮﮔﻴﺮﻳﻬﺎﻳﻲ ﺍﺯ ﻣﺎ ﺑﺮﺧﺎﺳﺖ‪) .‬ﺍﺯ ﺟﻤﻠﻪ ﺷﻴﻌﻴﮕﺮﻱ ﺭﺍ ﺑﺎﺯﺩﺍﺷﺘﻨﺪ‬ ‫ﻛﻪ ﻧﺘﻴﺠﻪ ﻭﺍﺭﻭﻧﻪ ﺩﺍﺩ ﻭ ﺑﻪ ﺭﻭﺍﺟﺶ ﺍﻓﺰﻭﺩ(‪ .‬ﻫﻤﭽﻨﺎﻥ ﺁﺧﻮﻧﺪﻛﻲ ﺩﺭ ﺗﻬﺮﺍﻥ ﻧﻤﻮﺩﺍﺭ ﺷﺪ ﻭ ﺑﺴﺨﻨﺎﻥ ﭘﺴﺘﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ‬ ‫ﭘﺮﺩﺍﺧﺖ )ﺁﺧﻮﻧﺪﻛﻲ ﻛﻪ ﺩﺳﺖ ﺍﺯ ﻣﻔﺘﺨﻮﺍﺭﻱ ﻛﺸﻴﺪﻩ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﺎ ﺩﻻﻟﻲ ﺯﻧﺪﮔﻲ ﻣﻴﻜﺮﺩ‪ ،‬ﻭﻟﻲ ﺍﻛﻨﻮﻥ ﺩﻭﺑﺎﺭﻩ ﺑﻪ‬ ‫ﻣﻔﺘﺨﻮﺍﺭﻱ ﺑﺮﮔﺸﺘﻪ ﻭ ﻧﻮﺷﺘﻦ ﻳﻜﺮﺷﺘﻪ ﺳﺨﻨﺎﻥ ﭘﺴﺖ ﺭﺍ ﻛﻪ ﺑﻪ »ﺍﹶﺩﺍ« ﺩﺭﺁﻭﺭﺩﻥ ﻭ ﺩﻫﺎﻥ ﻛﺠﻲ ﻛﺮﺩﻥ ﺑﭽﮕﺎﻥ ﻣﺎﻧﻨﺪﻩ ﺍﺳﺖ‬ ‫ﭘﻴﺸﻪ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﺯ ﺍﻳﻦ ﺣﺎﺟﻲ ﻭﺁﻥ ﺣﺎﺟﻲ ﭘﻮﻟﻬﺎﻳﻲ ﻣﻴﮕﻴﺮﺩ(‪.‬‬ ‫ﻣﺎ ﻧﺎﭼﺎﺭﻳﻢ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﻪ ﺁﻧﻬﺎ ﺁﮔﺎﻫﻲ ﺩﻫﻴﻢ ﻛﻪ ﺍﻳﻨﻬﺎ ﭘﺎﺳﺦ ﭘﺮﺳﺸﻬﺎ ﻭ ﺍﻳﺮﺍﺩﻫﺎﻱ ﻣﺎ ﻧﻴﺴﺖ‪ .‬ﺷﻤﺎ ﻳﺎ ﺑﺎﻳﺪ ﺑﻪ ﻳﻜﺎﻳﻚ‬ ‫ﺍﻳﺮﺍﺩﻫﺎﻱ ﻣﺎ ﻛﻪ ﺩﺭﻛﺘﺎﺏ ﺩﺍﻭﺭﻱ ﻭ ﺩﺭ ﻫﻤﻴﻦ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﭘﺎﺳﺦ ﺩﻫﻴﺪ ﻭ ﻳﺎ ﺑﻪ ﮔﻤﺮﺍﻫﻴﻬﺎﻱ ﺧﻮﺩ ﺧﹶﺴﺘﻮﺍﻥ‪ ٢‬ﺑﺎﺷﻴﺪ ﻭ‬ ‫ﺑﺮﺍﻩ ﺁﻳﻴﺪ‪.‬‬ ‫ﺩﺍﺳﺘﺎﻥ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺁﻧﺴﺖ ﻛﻪ ﺷﻤﺎ ﻓﻬﻤﻴﺪﻩ ﺍﻳﺪ‪ .‬ﺳﺨﻦ ﺍﺯ ﺯﻧﺪﮔﺎﻧﻲ ﺑﻴﺴﺖ ﻣﻠﻴﻮﻥ ﻣﺮﺩﻣﺴﺖ ﻛﻪ ﺷﻤﺎ ﺑﺪﺑﺨﺖ ﻭ‬ ‫ﺗﻴﺮﻩ ﺭﻭﺯ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮ ﻣﺎ ﻧﻴﺰ ﻛﺴﺎﻧﻲ ﻧﻴﺴﺘﻴﻢ ﻛﻪ ﺑﺎ ﺁﻥ ﻫﻮﭼﻴﮕﺮﻳﻬﺎ ﻭ ﻭﺣﺸﻴﮕﺮﻳﻬﺎ ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﻳﻢ‪ .‬ﺩﻳﺪﻳﺪ ﻛﻪ‬ ‫ﻧﺮﻓﺘﻴﻢ‪ .‬ﺩﻳﺪﻳﺪ ﻛﻪ ﺩﻭﻟﺖ ﺑﺎ ﺷﻤﺎ ﻫﻤﺮﺍﻫﻲ ﻛﺮﺩ ﻭ ﺳﺎﻋﺪ ﻣﺮﺍﻏﻪ ﺍﻱ ﻭ ﺍﺳﺪﺍﷲ ﻣﻤﻘﺎﻧﻲ ﻭ ﺍﺑﻮﺍﻟﺤﺴﻦ ﺛﻘﻪ ﺍﻻﺳﻼﻣﻲ ﻭ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻫﻤﻪ ﺑﻪ ﺷﻤﺎ ﻛﻤﻚ ﻛﺮﺩﻧﺪ ﻭ ﻗﺎﻧﻮﻧﻬﺎ ﺭﺍ ﺯﻳﺮ ﭘﺎ ﮔﺰﺍﺭﺩﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﻣﺎ ﻫﻨﻮﺯ ﻫﺴﺘﻴﻢ ﻭ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‪ .‬ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﺭﺍ ﻣﻴﮕﻮﻳﻴﻢ‬ ‫ﻭ ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ‪ .‬ﺑﻪ ﺁﻥ ﻭﺣﺸﻴﮕﺮﻳﻬﺎﻱ ﺷﻤﺎ ﻧﻴﺰ ﻛﻴﻔﺮ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪ .‬ﺁﻥ ﺑﻴﻔﺮﻫﻨﮕﻴﻬﺎ ﻛﻪ ﺁﺧﻮﻧﺪﻙ ﻭ ﺩﻳﮕﺮﺍﻥ ﻣﻴﻜﻨﻨﺪ ﻣﺎ‬ ‫ﺳﺰﺍﺷﺎﻥ ﺧﻮﺍﻫﻴﻢ ﺭﺳﺎﻧﻴﺪ‪.‬‬ ‫ﻣﺎ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﻪ ﺷﻤﺎ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻴﻜﻨﻴﻢ ﻛﻪ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻣﺎﻳﻪ ﺑﺪﺑﺨﺘﻲ ﺍﻳﻦ ﺗﻮﺩﻩ ﻧﺒﺎﺷﻴﺪ‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﺳﺨﻨﻲ ﻣﻴﺪﺍﺭﻳﺪ ﺩﺭ ﭘﺎﺳﺦ‬ ‫ﻣﺎ ﺑﺎ ﺯﺑﺎﻥ ﺳﺎﺩﻩ ﻭ ﺑﺎ ﻓﺮﻫﻨﮓ ﺑﮕﻮﻳﻴﺪ‪ ،‬ﺍﮔﺮ ﻧﺪﺍﺭﻳﺪ ﺑﺮﺍﻩ ﺁﻳﻴﺪ‪.‬‬ ‫ﺷﻨﻴﺪﻩ ﻣﻴﺸﻮﺩ ﺩﺭ ﺍﺭﻭﻣﻲ ﺻﻤﺼﺎﻣﻲ ﻧﺎﻡ ﺩﺳﺘﻪ ﺍﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺷﻤﻦ ﻣﺎ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﻫﻤﭽﻨﺎﻥ ﺭﻭﺿﻪ ﺧﻮﺍﻧﻲ‬ ‫ﺑﻨﺎﻡ ﺍﺣﺘﺸﺎﻡ ﮔﺎﻫﻲ ﺑﻪ ﻫﺎﻳﻬﻮﻱ ﻣﻴﭙﺮﺩﺍﺯﺩ‪ .‬ﻧﻴﺰ ﺩﺭ ﻗﺰﻭﻳﻦ ﺣﺎﺟﻲ ﺳﻴﺪ ﺍﺣﻤﺪ ﻧﺎﻣﻲ ﺩﺭ ﻣﻨﺒﺮ ﺑﻪ ﺳﺨﻨﺎﻧﻲ ﻣﻴﭙﺮﺩﺍﺯﺩ‪ .‬ﻣﺎ ﺑﻪ ﻫﻤﻪ‬ ‫ﺁﻧﻬﺎ ﭘﻴﺎﻡ ﻣﻴﺪﻫﻴﻢ ﻛﻪ ﺍﺯ ﻫﺎﻳﻬﻮﻱ ﻭ ﻫﻮﭼﻴﮕﺮﻱ ﻳﺎ ﺍﺯ ﺑﺮﺁﻏﺎﻻﺋﻴﺪﻥ‪ ٣‬ﻣﺮﺩﻡ ﻧﺎﻓﻬﻢ ﻭ ﻋﺎﻣﻲ ﻧﺘﻴﺠﻪ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺷﻤﺎ ﺭﺍ ﺍﮔﺮ‬ ‫ﺳﺨﻨﻲ ﻫﺴﺖ ﺑﺎ ﺯﺑﺎﻥ ﻓﺮﻫﻨﮓ ﺑﻨﻮﻳﺴﻴﺪ ﻭ ﺑﭙﺮﺍﻛﻨﻴﺪ‪.‬‬ ‫ﺩﻓﺘــﺮ ﭘــﺮﭼـــﻢ‬

‫‪ -١‬ﻛﺘﺎﺏ »ﺷﻴﻌﻴﮕﺮﻱ« ﺩﺭ ﺳﺎﻝ ‪ ١٣٢٢‬ﻭ ﻛﺘﺎﺏ »ﺩﺍﻭﺭﻱ« ﺩﺭ ﺳﺎﻝ ‪ ١٣٢٣‬ﭼﺎﭖ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٢‬ﺧﹶﺴﺘﻮ ﻳﺎ ﺧﹶﺴﺘﻮﺍﻥ = ﻣﻌﺘﺮﻑ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪ -٣‬ﺑﺮﺁﻏﺎﻻﻧﻴﺪﻥ = ﺗﺤﺮﻳﻚ ﻛﺮﺩﻥ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪....................................................................................................................................................................‬‬

‫‪٥١‬‬

‫ﻭﺍﮊﻩ ﻧﺎﻣﻪ‬ ‫ﻣﻌﻨﻲ‬

‫ﻭﺍﮊﻩ‬

‫ﻣﻌﻨﻲ‬

‫ﻭﺍﮊﻩ‬

‫ﺁﻓﺮﺵ‬

‫ﺁﻓﺮﻳﻨﺶ‬

‫ﺩْﮊﺁﮔﺎﻩ‬

‫ﻭﺣﺸﻲ‬

‫ﺁﻫﻨﮓ‬

‫ﻗﺼﺪ‬

‫ﺩْﮊﺭﻓﺘﺎﺭ‬

‫ﺩﺭﺷﺖ ﺭﻓﺘﺎﺭ ‪ ،‬ﺑﺪ ﺭﻓﺘﺎﺭ‬

‫ﺁﻫﻴﺨﺘﻪ‬

‫ﻛﺸﻴﺪﻩ‬

‫ُﺭ ﺳُﺪ ) ﺑﺮ ﻭﺯﻥ ﺳﺒﺪ(‬

‫ﺣﺼﻪ ‪ ،‬ﺳﻬﻢ‬

‫ﺁﻳﻔﺖ‬

‫ﺣﺎﺟﺖ‬

‫ﺭﻭﻳﻪ ) ﺑﺮ ﻭﺯﻥ ﻣﻮﻳﻪ(‬

‫ﺻﻮﺭﺕ‬

‫ﺁﻣﻴﻎ‬

‫ﺣﻘﻴﻘﺖ‬

‫ﺭﺯﻡ‬

‫ﺣﻤﻠﻪ‬

‫ﺁﺧﺸﻴﺞ‬

‫ﺿﺪ‬

‫ﺭﺯﻣﻴﺪﻥ‬

‫ﺣﻤﻠﻪ ﻛﺮﺩﻥ‬

‫ﺁﻙ‬

‫ﻋﻴﺐ‬

‫ﺭﻭﺯﺑﻪ‬

‫ﻋﻴﺪ‬

‫ﺍﻧﮕﻴﺰﻩ‬

‫ﺑﺎﻋﺚ ‪ ،‬ﻣﺤﺮﻙ‬

‫ﺳﭙﻬﺮ‬

‫ﻃﺒﻴﻌﺖ‬

‫ﺍﺭﺝ‬

‫ﻗﺪﺭ‬

‫ﺳﺮﺭﺷﺘﻪ ﺩﺍﺭﻱ‬

‫ﺣﻜﻮﻣﺖ‬

‫ﺑﺎﻟﻴﺪﻥ‬

‫ﺑﺰﺭﮒ ﺷﺪﻥ‬

‫ﺳْﻜﺎﻟﺶ ) ﺑﺮ ﻭﺯﻥ ﮔﺸﺎﻳﺶ(‬

‫ﺷﻮﺭ ‪ ،‬ﻣﺸﻮﺭﺕ‬

‫ﺑﺎﻟﺶ‬

‫ﺑﺰﺭﮔﻲ‬

‫ﺳْﻜﺎﻟﻴﺪﻥ‬

‫ﺷﻮﺭ ﻛﺮﺩﻥ‬

‫ﺑﺮﺗﺎﻓﺘﻦ‬

‫ﺗﺤﻤﻞ ﻛﺮﺩﻥ‬

‫ُﺳﻤُﺮﺩ ) ﺑﺮ ﻭﺯﻥ ﻧﺒﺮﺩ(‬

‫ﺧﻴﺎﻝ ‪ ،‬ﻭﻫﻢ‬

‫ﺑﻴﻮﺳﻴﺪﻥ‬

‫ﺍﻧﺘﻈﺎﺭﺩﺍﺷﺘﻦ‬

‫ُﺳﻬِﺶ ) ﺑﺮ ﻭﺯﻥ ﺟﻬﺶ(‬

‫ﺍﺣﺴﺎﺱ ‪ ،‬ﺣﺲ‬

‫ﺑﺮﺁﻏﺎﻻﻧﻴﺪﻥ‬

‫ﺗﺤﺮﻳﻚ ﻛﺮﺩﻥ‬

‫ﺳﻬﻴﺪﻥ‬

‫ﺍﺣﺴﺎﺱ ﻛﺮﺩﻥ‬

‫ﺑﺎﻳﺎ‬

‫ﻭﻇﻴﻔﻪ ‪ ،‬ﻭﺍﺟﺐ‬

‫ﺷﹶﺪﺳﻴﺪﻥ ) ﺑﺮ ﻭﺯﻥ ﺑﺮﭼﻴﺪﻥ(‬

‫ﺩﺭﻳﺎﻓﺘﻦ ﺑﺎ ﻳﻜﻲ ﺍﺯ ﺣﻮﺍﺱ‬

‫ﭘﺎﺳﺪﺍﺷﺘﻦ‬

‫ﺍﺣﺘﺮﺍﻡ ﻛﺮﺩﻥ‬

‫ﺷﹸﻮﻧﺪ ) ﺑﺮ ﻭﺯﻥ ﺑﻠﻨﺪ(‬

‫ﺑﺎﻋﺚ‬

‫ﭘﺮﻭﺍ‬

‫ﺗﻮﺟﻪ‬

‫ﺻﺪﻩ‬

‫ﻗﺮﻥ‬

‫ﭘﺘﻴﺎﺭﻩ‬

‫ﺑﻼ‬

‫ﻓﺮﺟﺎﺩ‬

‫ﻭﺟﺪﺍﻥ ‪ ،‬ﺿﻤﻴﺮ‬

‫ﭘﻴﻜﺮﻩ‬

‫ﻋﻜﺲ‬

‫ﻓﻬﻠﻴﺪﻥ‬

‫ﻣﺸﻐﻮﻝ ﮔﺮﺩﻳﺪﻥ‬

‫ﭘﺮﮒ ) ﺑﺮ ﻭﺯﻥ ﺑﺮﮒ(‬

‫ﺍﺫﻥ ‪ ،‬ﺍﺟﺎﺯﻩ‬

‫ﻛﻤﺎ ﺑﻴﺶ‬

‫ﺗﻘﺮﻳﺒﺎ‬

‫ﭘﺮﮔﻴﺪﻥ‬

‫ﺍﺫﻥ ﺩﺍﺩﻥ‬

‫ﮔِﻠﻜﺎﺭ‬

‫ﺑﻨﺎ‬

‫ﭘﻠﺸﺖ‬

‫ﻧﺎﭘﺎﻛﻲ‬

‫ﮔﹸﺰﻳﺮ‬

‫ﺗﺼﻤﻴﻢ‬

‫ﭘﻠﺸﺘﻴﺪﻥ‬

‫ﻧﺎﭘﺎﻙ ﮔﺮﺩﻳﺪﻥ‬

‫ﮔﹸﺰﻳﺮﻳﺪﻥ‬

‫ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ‬

‫ﭼﺨِﺶ ) ﺑﺮ ﻭﺯﻥ ﺟﻬﺶ(‬ ‫ُ‬

‫ﻣﺠﺎﺩﻟﻪ‬

‫ﻣﺮﺯ‬

‫ﺳﺮﺣﺪ‬

‫ﭼﺨﻴﺪﻥ‬

‫ﻣﺠﺎﺩﻟﻪ ﻛﺮﺩﻥ‬

‫ﻧﻴﺎﻳﺶ‬

‫ﺍﻟﺘﻤﺎﺱ ‪ ،‬ﺗﻀﺮﻉ‬

‫ﭼﻴﺴﺘﺎﻥ‬

‫ﻣﻌﻤﺎ‬

‫ﻫُﻨﺎﻳﺶ ) ﺑﺮ ﻭﺯﻥ ﻫﻤﺎﻳﺶ (‬

‫ﺗﺄﺛﻴﺮ ‪ ،‬ﺍﺛﺮ‬

‫ﺧﻮﻱ‬

‫ﻋﺎﺩﺕ‬

‫ﻫُﻨﺎﻳﻴﺪﻥ‬

‫ﺗﺄﺛﻴﺮ ﻛﺮﺩﻥ‬

‫ﺧﻴﻢ‬

‫ﺧﻠﻖ ‪ ،‬ﺍﺧﻼﻕ‬

‫ﻫﻤﺎﻧﺎ‬

‫ﭼﻨﻴﻦ ﭘﻴﺪﺍﺳﺖ‬

‫ﺧﹶﺴﺘﻮﻳﺪﻥ‬

‫ﺍﻗﺮﺍﺭﻛﺮﺩﻥ‬

‫ﻫﻮﺩﻩ‬

‫ﻧﺘﻴﺠﻪ‬

‫ﺧﻮﺩﻛﺎﻣﻪ‬

‫ﻣﺴﺘﺒﺪ‬

‫ﻳﻮﻍ‬

‫ﭼﻮﺑﻴﻜﻪ ﺑﻪ ﮔﺮﺩﻥ ﮔﺎﻭ ﮔﺰﺍﺭﻧﺪ‬

‫ﺧﻮﺩﻛﺎﻣﮕﻲ‬

‫ﺍﺳﺘﺒﺪﺍﺩ‬