Kasravi-sufigari

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﭼﺎﭖ ﻧﺨﺴﺖ‬

‫‪١٣٢٢‬‬

‫ﭼﺎﭖ ﺩﻭﻡ‬

‫‪١٣٢٣‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﺳﺘﻬﺎﻱ ﺑﺰﺭﮒ ﻭ ﺍﺭﺟﻤﻨﺪ ﻣﺎﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻫﻤﮕﻲ ﻣﺮﺩﻣﺎﻥ ﺑﻴﻚ ﺷﺎﻫﺮﺍﻩ‬ ‫ﺩﺭﺁﻳﻨﺪ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺍﻳﻦ‪ ،‬ﺑﺪﻭ ﻛﺎﺭ ﺑﺎﻳﺴﺘﻲ ﺑﺮﺧﻴﺰﻳﻢ‪:‬‬ ‫ﻳﻜﻲ ﺁﻧﻜﻪ ﺷﺎﻫﺮﺍﻩ ﺭﻭﺷﻨﻲ ﻛﻪ ﻫﺮ ﺑﺎ ﺧﺮﺩ ﭘﺎﻛﺪﺭﻭﻧﻲ ﺗﻮﺍﻧﺪ ﭘﺬﻳﺮﻓﺖ ﺑﺎﺯﻧﻤﺎﻳﻴﻢ‪.‬‬ ‫ﺩﻳﮕﺮﻱ ﺍﻳﻨﻜﻪ ﺑﺎ ﻳﻜﺎﻳﻚ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻭ ﺩﺳﺘﻪ ﺑﻨﺪﻳﻬﺎ ﻛﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺷﻤﺎﺭﻩ ﺁﻧﻬﺎ ﺍﺯ ﺑﻴﺴﺖ‬ ‫ﻣﻴﮕﺬﺭﺩ‪ ،‬ﺑﻪ ﻧﺒﺮﺩ ﻛﻮﺷﻴﺪﻩ ﺑﻴﭙﺎﻳﻲ ﻫﺮﻳﻜﻲ ﺭﺍ ﺟﺪﺍﮔﺎﻧﻪ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﻢ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺍﺯ ﺭﻭﺯﻳﻜﻪ ﺑﻜﻮﺷﺶ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻳﻢ‪ ،‬ﻫﻤﻴﺸﻪ ﺍﺯ ﻳﻜﺴﻮ ﺁﻣﻴﻐﻬﺎ ﺭﺍ ﺭﻭﺷﻦ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﺩﺭﺑﺎﺭﻩ ﻫﺮﻛﺪﺍﻡ ﺍﺯ ﮔﻤﺮﺍﻫﻴﻬﺎ ﮔﻔﺘﺎﺭ ﻧﻮﺷﺘﻪ ﺍﻳﻢ‪.‬‬ ‫ﺑﺘﺎﺯﮔﻲ ﻧﻴﺰ ﮔﺎﻡ ﺩﻳﮕﺮﻱ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺮﺩﺍﺷﺘﻪ ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﻪ ﺍﻳﻢ ﻛﻪ ﻫﻤﻪ ﺁﻣﻴﻐﻬﺎ ﺭﺍ ﺩﺭ‬ ‫ﻳﻚ ﻛﺘﺎﺑﻲ ﺑﻨﺎﻡ »ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ« ﮔﺮﺩ ﺁﻭﺭﺩﻩ ﺑﻨﺎﻡ ﻫﺮﻳﻜﻲ ﺍﺯ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻧﻴﺰ ﺩﻓﺘﺮﭼﻪ ﺍﻱ ﺑﭽﺎﭖ‬ ‫ﺭﺳﺎﻧﻴﻢ‪ ،‬ﻭ ﭼﻮﻥ ﻳﻜﻲ ﺍﺯ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺻﻮﻓﻴﮕﺮﻳﺴﺖ‪ ،‬ﺍﻳﻨﻚ ﺍﻳﻦ ﺩﻓﺘﺮ ﻛﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﮔﻔﺘﺎﺭﻫﺎﻱ‬ ‫ﭘﻴﻤﺎﻥ ﻭ ﭘﺮﭼﻢ ﺍﺳﺖ ﺑﭽﺎﭖ ﺭﺳﻴﺪﻩ ﭘﺮﺍﻛﻨﺪﻩ ﻣﻴﺸﻮﺩ‪.‬‬ ‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺩﺭ ﺍﻳﺮﺍﻥ ﭘﻴﺮﻭﺍﻥ ﻫﺮ ﻛﻴﺸﻲ ﻳﺎ ﺭﺍﻫﻲ ﺑﻴﺸﺘﺮﺷﺎﻥ ﺁﮔﺎﻫﻲ ﺩﺭﺳﺘﻲ ﺍﺯ ﻛﻴﺶ ﻳﺎ ﺭﺍﻩ‬ ‫ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺻﻮﻓﻴﮕﺮﻱ ﻧﻴﺰ ﺍﻧﺒﻮﻩ ﭘﻴﺮﻭﺍﻥ ﺁﻥ ﻧﺎﺁﮔﺎﻫﻨﺪ ﻭ ﺍﻳﻨﺴﺖ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﺎﻥ‬ ‫ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﻣﺎ ﺭﺍ ﺧﻮﺍﻧﺪﻩ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﺩﺭ ﺻﻮﻓﻴﮕﺮﻱ ﻧﻴﺴﺖ‪ .‬ﻭﻟﻲ ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﻧﺎﺁﮔﺎﻫﻲ‬ ‫ﺍﺯ ﺳﻮﻱ ﻣﺎ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﺳﻮﻱ ﺍﻳﺸﺎﻧﺴﺖ‪ .‬ﻣﺎ ﺁﻧﭽﻪ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﻫﻤﻪ ﺍﺯ ﺭﻭﻱ ﺩﻟﻴﻞ ﻣﻴﺒﺎﺷﺪ ﻭ‬ ‫ﻧﺎﺳﻨﺠﻴﺪﻩ ﺑﺴﺨﻨﻲ ﻧﭙﺮﺩﺍﺧﺘﻪ ﺍﻳﻢ‪.‬‬

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‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺍﻳﻦ ﭼﻨﺪﺳﺎﻝ ﺁﺯﻣﻮﺩﻩ ﺍﻳﻢ‪ ،‬ﺑﺪﺧﻮﺍﻫﺎﻥ ﻭ ﺩﺷﻤﻨﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺎ ﺟﺰ ﭼﻨﺪ ﺟﻤﻠﻪ ﺍﻱ‬ ‫ﻧﻤﻴﺪﺍﺭﻧﺪ ﻭ ﺟﺰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺑﺰﺑﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ ﺁﻭﺭﺩ‪ .‬ﻣﺜﻼ ﺷﺎﻫﺮﺍﻩ ﺑﺰﺭﮒ ﻭ ﺭﻭﺷﻨﻲ ﻛﻪ ﻣﺎ ﺑﺴﻮﻱ‬ ‫ﺁﻣﻴﻐﻬﺎ ﺑﺎﺯ ﻛﺮﺩﻩ ﻭ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺑﺰﻳﺴﺘﻦ ﺍﺯ ﺭﻭﻱ ﺧﺮﺩ ﻣﻴﺨﻮﺍﻧﻴﻢ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻭ ﺑﻴﺪﻳﻨﻴﻬﺎ‬ ‫ﺩﺭﻓﺶ ﺍﻓﺮﺍﺷﺘﻪ ﻧﺎﻡ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﺑﻠﻨﺪ ﻣﻴﮕﺮﺩﺍﻧﻴﻢ‪ ،‬ﺑﺪﺧﻮﺍﻫﺎﻥ ﺍﻳﻨﻬﺎ ﺭﺍ ﻛﻪ ﻣﻴﺒﻴﻨﻨﺪ ﺑﺎ ﭼﺸﻤﺎﻥ‬ ‫ﺩﺭﻳﺪﻩ ﺑﻴﻜﺪﻳﮕﺮ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺍﺩﻋﺎﻱ ﭘﻴﻐﻤﺒﺮﻱ ﻣﻴﻜﻨﺪ!‪.«..‬‬ ‫ﺍﻳﺮﺍﺩﻫﺎﻳﻴﻜﻪ )ﻣﺜﻼ ﺑﺴﻌﺪﻱ ﻭ ﺣﺎﻓﻆ( ﮔﺮﻓﺘﻪ ﻭ ﻳﻜﺎﻳﻚ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﺩﻟﻴﻠﻬﺎﻱ ﺍﺳﺘﻮﺍﺭ ﺭﻭﺷﻦ‬ ‫ﻣﻴﮕﺮﺩﺍﻧﻴﻢ‪ ،‬ﺁﻧﺎﻥ ﻧﺎﻡ ﺩﻳﮕﺮﻱ ﭘﻴﺪﺍ ﻧﻜﺮﺩﻩ ﺑﻴﻜﺪﻳﮕﺮ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺑﺴﻌﺪﻱ ﻭ ﺣﺎﻓﻆ ﻓﺤﺶ‬ ‫ﺩﺍﺩﻩ!‪.«..‬‬ ‫ﺑﻴﭙﺎﻳﻲ ﻛﻴﺸﻬﺎﻱ ﭘﺮﺍﻛﻨﺪﻩ ﺭﺍ ﻛﻪ ﻣﻴﻨﻮﻳﺴﻴﻢ ﻭ ﺑﺎﺭﻫﺎ ﻣﻴﮕﻮﻳﻴﻢ ﻣﻼﻳﺎﻥ ﻳﺎ ﺩﻳﮕﺮﺍﻥ ﺍﮔﺮ ﺗﻮﺍﻧﻨﺪ‬ ‫ﭘﺎﺳﺦ ﺩﻫﻨﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺟﻤﻠﻪ ﺩﻳﮕﺮﻱ ﻧﻴﺎﻓﺘﻪ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺑﻤﺬﻫﺐ ﺗﻮﻫﻴﻦ ﻛﺮﺩﻩ!‪.«..‬‬ ‫ﮔﺎﻫﻲ ﻛﻪ ﺑﻴﻜﻲ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺷﻤﺎ ﻧﻴﺰ ﭘﺎﺳﺦ ﺩﻫﻴﺪ‪ ،‬ﺑﺠﺎﻱ ﺁﻧﻜﻪ ﺑﮕﻮﻳﻨﺪ ﺭﺍﺳﺘﺴﺖ ﻭ ﻣﺎ‬ ‫ﭘﺎﺳﺨﻲ ﻧﻤﻴﺪﺍﺭﻳﻢ‪ ،‬ﺑﺎ ﻳﻚ ﻟﺤﻦ ﺍﻳﺮﺍﺩ ﺷﮕﻔﺘﻲ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺁﺧﺮ ﻳﻜﻄﻮﺭ ﻣﻴﻨﻮﻳﺴﺪ ﻛﻪ ﻫﻴﭻ‬ ‫ﻧﻤﻴﺸﻮﺩ ﭘﺎﺳﺦ ﺩﺍﺩ!‪.«..‬‬ ‫ﺍﮔﺮ ﮔﺎﻫﻲ ﻳﻜﻲ ﺧﻮﺍﺳﺖ ﺑﮕﻤﺎﻥ ﺧﻮﺩ ﭘﺎﺳﺨﻲ ﻧﻮﻳﺴﺪ‪ ،‬ﺩﺭ ﺁﻧﺠﺎ ﻧﻴﺰ ﺟﺰ ﻳﻜﺮﺷﺘﻪ ﺟﻤﻠﻪ ﻫﺎﻱ‬ ‫ﺑﻴﻔﺮﻫﻨﮕﺎﻧﻪ ﻛﻪ ﺟﺰ ﻋﻮﻋﻮ ﺳﮓ ﻧﺘﻮﺍﻥ ﻧﺎﻣﻴﺪ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻴﺒﺎﺷﺪ‪ ،‬ﻭ ﺁﻧﻬﻢ ﺑﻲ ﻧﺎﻡ ﻭ ﻧﺸﺎﻥ ﺍﺯ ﭘﺴﺖ‬ ‫ﻓﺮﺳﺘﺎﺩﻩ ﻣﻴﺸﻮﺩ‪.‬‬ ‫ﺑﺪﺑﺨﺘﺎﻥ ﺍﺯ ﺑﺲ ﻛﻪ ﻣﻐﺰﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﭘﺴﺖ ﭘﺮﺍﻛﻨﺪﻩ ﺁﮔﻨﺪﻩ ﺍﻧﺪ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ‬ ‫ﻓﻬﻤﻬﺎ ﻭ ﺧﺮﺩﻫﺎﺷﺎﻥ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﺑﻠﻜﻪ ﻧﻴﺮﻭﻱ ﺳﺨﻨﮕﻮﻳﻲ ﻛﻪ ﺧﺪﺍ ﺑﺂﺩﻣﻴﺎﻥ ﺩﺍﺩﻩ ﻧﻴﺰ ﺍﺯ ﺩﺳﺘﺸﺎﻥ‬ ‫ﺭﻓﺘﻪ‪ .‬ﺑﺪﺑﺨﺘﺎﻥ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺑﭙﺎﻳﻪ ﺟﺎﻧﻮﺭﺍﻥ ﺯﺑﺎﻥ ﺑﺴﺘﻪ ﺍﻓﺘﺎﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺩﻓﺘﺮﭼﻪ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﺑﻌﺮﻓﺎ ﻓﺤﺶ ﺩﺍﺩﻩ‪ ،‬ﺑﻪ ﺑﺰﺭﮔﺎﻥ ﺗﻮﻫﻴﻦ‬ ‫ﻛﺮﺩﻩ!‪ .«..‬ﺍﻳﻨﺴﺖ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﻣﺎ ﺑﻜﺴﻲ ﺩﺷﻨﺎﻡ ﻧﺪﺍﺩﻩ ﺍﻳﻢ ﻭ ﺧﻮﺩ ﺍﺯ ﺩﺷﻨﺎﻡ ﺑﺴﻴﺎﺭ ﺩﻭﺭﻳﻢ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻣﺎ‬ ‫ﻧﺨﻮﺍﺳﺘﻪ ﺍﻳﻢ ﺍﺯ ﺟﺎﻳﮕﺎﻩ ﻛﺴﻲ ﺑﻜﺎﻫﻴﻢ ﻭ ﺧﻮﺩ ﺑﺎ ﻫﻴﭽﻜﺴﻲ ﺩﺷﻤﻨﻲ ﻧﺪﺍﺷﺘﻪ ﺍﻳﻢ ﻭ ﻧﻤﻴﺪﺍﺭﻳﻢ‪ .‬ﻣﺎ‬ ‫ﺻﻮﻓﻴﮕﺮﻱ ﺭﺍ ﭼﻨﺎﻧﻜﻪ ﺑﻮﺩﻩ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﻭ ﺍﻳﺮﺍﺩﻫﺎﻳﻲ ﺑﺼﻮﻓﻴﺎﻥ ﺑﺎ ﺩﻟﻴﻞ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪ .‬ﺍﻳﻨﻜﻪ ﻭﺍﮊﻩ ﻫﺎﻱ‬ ‫»ﻧﺎﺩﺍﻥ« ﻭ »ﻧﺎﻓﻬﻢ« ﻭ »ﮔﻤﺮﺍﻩ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﺍﻳﻢ‪ ،‬ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺍﻳﻢ‪ ،‬ﻧﻪ‬ ‫ﺁﻧﻜﻪ ﺩﺷﻨﺎﻡ ﺩﺍﺩﻩ ﺑﺎﺷﻴﻢ‪.‬‬

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‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻣﻴﺪﺍﻧﻨﺪ ﮐﻪ ﻣﺎ ﺍﺯ ﻳﺎﺯﺩﻩ ﺳﺎﻝ ﭘﻴﺶ ﺑﻴﮑﺮﺷﺘﻪ ﮐﻮﺷﺸﻬﺎﻳﻲ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻳﻢ ﻭ ﺑﺎ ﻫﻤﻪ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻭ‬ ‫ﻧﺎﺩﺍﻧﻴﻬﺎﻱ ﻓﺮﺍﻭﺍﻥ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎﺳﺖ‪ ،‬ﻣﻴﻨﺒﺮﺩﻳﻢ‪ .‬ﻭ ﭼﻮﻥ ﺍﺯ ﺑﺪﺗﺮﻳﻦ ﺁﻥ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺻﻮﻓﻴﮕﺮﻳﺴﺖ ﮐﻪ ﻫﺰﺍﺭﺳﺎﻝ‬ ‫ﭘﻴﺶ ﺭﻭﺍﺝ ﺩﺍﺷﺘﻪ ﻭ ﺭﻳﺸﻪ ﻫﺎ ﺩﻭﺍﻧﻴﺪﻩ‪ ،‬ﻣﺎ ﺑﺎ ﺁﻥ ﻧﻴﺰ ﺑﻨﺒﺮﺩﻫﺎﻳﯽ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻳﻢ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﮐﻪ ﻧﺨﺴﺖ‪ ،‬ﮔﺎﻩ ﺑﮕﺎﻩ ﮔﻔﺘﺎﺭﻫﺎﻳﯽ ﺩﺭ‬ ‫ﺷﻤﺎﺭﻩ ﻫﺎﯼ ﭘﻴﻤﺎﻥ ﻭ ﭘﺮﭼﻢ ﻣﻴﻨﻮﺷﺘﻴﻢ‪ .‬ﺳﭙﺲ ﭘﺎﺭﺳﺎﻝ ﺍﺯ ﻫﻤﻪ ﮔﻔﺘﻪ ﻫﺎﯼ ﺧﻮﺩ ﺩﻓﺘﺮﯼ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻳﻢ ﮐﻪ ﺑﻨﺎﻡ »ﺻﻮﻓﻴﮕﺮﯼ«‬ ‫ﺑﭽﺎﭖ ﺭﺳﻴﺪ ﻭ ﭼﻮﻥ ﻧﺴﺨﻪ ﻫﺎﯼ ﺁﻥ ﮐﻢ ﻳﺎﻓﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﺍﻳﻨﮏ ﺩﻭﺑﺎﺭﻩ ﺁﻥ ﺭﺍ ﺑﺎ ﻓﺰﻭﻧﻴﻬﺎ ﻭ ﺩﻳﮕﺮﮔﻮﻧﻴﻬﺎﻳﯽ ﭼﺎﭖ ﻣﻴﮑﻨﻴﻢ‪.‬‬ ‫ﺻﻮﻓﻴﮕﺮﯼ ﺩﺭ ﮐﺘﺎﺏ ﺯﻧﺪﻳﺪﻩ ﺷﺪﻩ ﻭ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺑﻴﭙﺎﻳﯽ ﻭ ﺯﻳﺎﻧﻤﻨﺪﯼ ﺁﻥ ﮔﻔﺘﻨﻴﺴﺖ ﮔﻔﺘﻪ ﺷﺪﻩ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺩﻳﺒﺎﭼﻪ‬ ‫ﻣﻴﺒﺎﻳﺪ ﺑﺎﺯ ﻧﻤﺎﻳﻴﻢ ﭼﻨﺪ ﭼﻴﺰ ﺍﺳﺖ‪:‬‬ ‫ﻧﺨﺴﺖ‪ :‬ﮐﺴﺎﻧﯽ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺻﻮﻓﻴﺎﻥ ﮔﺮﻭﻩ ﺍﻧﺪﮐﯽ ﻫﺴﺘﻨﺪ ﮐﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ ﭘﺮﺍﮐﻨﺪﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﺧﻮﺭ ﺁﻥ ﻧﻴﺴﺘﻨﺪ ﮐﻪ‬ ‫ﮐﺴﯽ ﺑﻪ ﺍﻳﺸﺎﻥ ﭘﺮﺩﺍﺯﺩ«‪.‬‬ ‫ﻭﻟﯽ ﺍﻳﻦ ﺳﺨﻦ ﺑﺴﻴﺎﺭ ﺧﺎﻣﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺻﻮﻓﻴﺎﻥ ﺍﻧﺪﮎ ﻧﻴﺴﺘﻨﺪ ﻭ ﺑﺴﻴﺎﺭﻧﺪ ﻭ ﺍﮐﻨﻮﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺭ ﭼﻨﺪ ﺷﻬﺮ ـ ﺍﺯ ﺗﻬﺮﺍﻥ ﻭ‬ ‫ﻣﺮﺍﻏﻪ ﻭ ﮔﻨﺎﺑﺎﺩ ﻭ ﻣﺸﻬﺪ ﻭ ﺷﻴﺮﺍﺯ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ـ ﺩﺳﺘﮕﺎﻩ ﻣﻴﺪﺍﺭﻧﺪ‪ .‬ﺻﻮﻓﻴﺎﻥ ﺗﻨﻬﺎ ﺁﻥ ﺩﺭﻭﻳﺸﺎﻥ ﺗﺎﺝ ﻧﻤﺪﯼ ﮔﻴﺴﻮﺩﺍﺭ ﻭ ﺁﻥ‬ ‫ﮔﻞ ﻣﻮﻻﻫﺎﯼ ﭼﺮﮎ ﺁﻟﻮﺩ ﻭ ﺩﺭﻳﻮﺯﻩ ﮔﺮﺩ ﮐﻪ ﺗﺒﺮﯼ ﻭ ﮐﺸﮑﻮﻟﯽ ﺑﺪﺳﺖ ﻣﻴﮕﻴﺮﻧﺪ‪ ،‬ﻧﻴﺴﺘﻨﺪ‪ .‬ﻫﺰﺍﺭﻫﺎ ﺩﻳﮕﺮﺍﻥ ﻫﺴﺘﻨﺪ ﮐﻪ ﺑﯽ ﺗﺎﺝ‬ ‫ﻭ ﮔﻴﺴﻮ‪ ،‬ﺑﯽ ﺗﺒﺮ ﻭ ﮐﺸﮑﻮﻝ ﺩﺭﻭﻳﺸﻨﺪ ﻭ ﻣﻐﺰﻫﺎﺷﺎﻥ ﺁﮔﻨﺪﻩ ﺍﺯ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺻﻮﻓﻴﮕﺮﻳﺴﺖ‪.‬‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﮐﺎﺭﻣﻨﺪﺍﻥ ﺩﻭﻟﺖ ﻭ ﺳﺮﺍﻥ ﺍﺩﺍﺭﻩ ﻫﺎ‪ ،‬ﺷﻤﺎ ﮐﺴﺎﻥ ﺑﺴﻴﺎﺭﯼ ﺭﺍ ﺗﻮﺍﻧﻴﺪ ﻳﺎﻓﺖ ﮐﻪ ﺩﺭﻭﻳﺸﻨﺪ ﻭ ﻫﺮﻳﮑﯽ ﺧﻮﺩ ﺭﺍ ﺍﺯ‬ ‫ﭘﻴﺮﻭﺍﻥ ﻓﻼﻥ ﻣﺴﺘﻌﻠﻴﺸﺎﻩ ﻭ ﺑﻬﻤﺎﻥ ﻋﺎﺷﻘﻌﻠﻴﺸﺎﻩ ﻣﻴﺸﻤﺎﺭﺩ‪ .‬ﺩﺭ ﭘﺸﺖ ﻣﻴﺰ ﺳﺮﺭﺷﺘﻪ ﺩﺍﺭﯼ ﺗﻮﺩﻩ ﻧﺸﺴﺘﻪ ﻭ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻳﯽ ﮐﻪ ﺩﺭ ﻣﻐﺰﺵ‬ ‫ﺟﺎ ﮔﺮﻓﺘﻪ ﺍﻳﻨﻬﺎﺳﺖ‪» :‬ﺍﯼ ﺑﺎﺑﺎ‪ ،‬ﺍﻳﻦ ﺩﻧﻴﺎ ﭼﻨﺪ ﺭﻭﺯﻩ ﺍﺳﺖ‪ .‬ﻧﻴﮏ ﻳﺎ ﺑﺪ ﺧﻮﺍﻫﺪ ﮔﺬﺷﺖ‪ ،‬ﺑﺰﺭﮔﺎﻥ ﺳﺮ ﺑﺪﻧﻴﺎ ﻓﺮﻭﺩ ﻧﻴﺎﻭﺭﺩﻩ ﺍﻧﺪ‪«...‬‬ ‫)ﺍﻳﻦ ﻧﻴﺰ ﺑﮕﺬﺭﺩ ﻳﺎ ﻫﻮ(‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﺻﻮﻓﻴﮕﺮﯼ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻳﺶ ﺗﻨﻬﺎ ﺩﺭ ﻣﻴﺎﻥ ﺻﻮﻓﻴﺎﻥ ﻧﺒﻮﺩﻩ‪ ،‬ﺯﻳﺎﻧﺶ ﺗﻨﻬﺎ ﺑﺼﻮﻓﻴﺎﻥ ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﮐﺘﺎﺏ‬ ‫ﮔﻔﺘﻪ ﺍﻳﻢ‪ ،‬ﺍﻳﻦ ﮔﻤﺮﺍﻫﯽ ﺑﻬﺮ ﺳﻮ ﺭﻳﺸﻪ ﺩﻭﺍﻧﻴﺪﻩ ﻭ ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ ﺁﻟﻮﺩﻩ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺻﻮﻓﻴﮕﺮﻳﻨﺪ‪ ،‬ﺑﯽ ﺁﻧﮑﻪ ﺻﻮﻓﯽ ﺑﺎﺷﻨﺪ ﻭ‬ ‫ﺑﯽ ﺁﻧﮑﻪ ﺧﻮﺩﺷﺎﻥ ﺑﺪﺍﻧﻨﺪ‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮ ﮐﺘﺎﺑﻬﺎ ﺁﻟﻮﺩﻩ ﺍﻳﻦ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﺳﺖ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﮑﻪ ﺻﻮﻓﻴﺎﻥ ﻫﺰﺍﺭﻫﺎ ﮐﺘﺎﺏ‪ ،‬ﺑﺸﻌﺮ ﻳﺎ ﺑﻨﺜﺮ‪ ،‬ﺍﺯ ﺧﻮﺩ ﺑﻴﺎﺩﮔﺎﺭ‬ ‫ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﻣﺮﺩﻣﺴﺖ ﻭ ﺩﺭ ﺧﺎﻧﻪ ﻫﺎﺳﺖ‪ ،‬ﺷﺎﻋﺮﺍﻥ ﻭ ﺍﻧﺪﺭﺯﺳﺮﺍﻳﺎﻥ ﻣﺎ ﻫﻤﻪ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﺳﻮﺩ ﺟﺴﺘﻪ ﺍﻧﺪ‪ .‬ﺷﺎﻋﺮﺍﻥ‬ ‫ﮐﻪ ﺩﺭ ﭘﯽ »ﻣﻀﻤﻮﻥ« ﻣﻴﮕﺸﺘﻪ ﺍﻧﺪ‪ ،‬ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﮔﻨﺠﯽ ﺑﺎﺯﻳﺎﻓﺘﻪ ﺑﺮﺍﯼ ﺁﻧﺎﻥ ﺑﻮﺩﻩ‪ .‬ﻫﻤﻴﻦ ﺣﺎﻝ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‬

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‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻧﺪﺭﺯﺳﺮﺍﻳﺎﻥ ﻭ ﭘﻴﺸﻮﺍﻳﺎﻥ‪ .‬ﮐﺘﺎﺑﻬﺎﻳﯽ ﮐﻪ ﺩﺭ ﺯﻣﻴﻨﻪ »ﺍﺧﻼﻕ« ﺑﻌﺮﺑﯽ ﻳﺎ ﺑﻔﺎﺭﺳﯽ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ ،‬ﻫﻤﻪ ﺍﺯ ﺁﻥ ﺳﺮﭼﺸﻤﻪ ﺁﺏ ﺧﻮﺭﺩﻩ‪.‬‬ ‫ﻳﮏ ﺟﻤﻠﻪ ﺑﮕﻮﻳﻢ‪ :‬ﺍﻳﻦ ﮔﻤﺮﺍﻫﯽ ﮐﻬﻦ‪ ،‬ﺯﻫﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﺎﻟﺒﺪ ﺗﻮﺩﻩ ﻫﺎ ﺑﻬﺮ ﺳﻮ ﺩﻭﺍﻧﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ‪ ،‬ﺻﻮﻓﻴﮕﺮﯼ ﺩﺭ ﺟﻬﺎﻥ ﺳﻴﺎﺳﺖ ﻳﮑﯽ ﺍﺯ ﺍﻓﺰﺍﺭﻫﺎﺳﺖ‪ .‬ﺍﺯ ﺳﺎﻟﻬﺎﺳﺖ ﮐﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﮐﻪ ﺷﺮﻗﺸﻨﺎﺳﺎﻥ‬ ‫ﺍﺯ ﺍﺭﻭﭘﺎ ﻭ ﻭﺯﺍﺭﺕ ﻓﺮﻫﻨﮓ ﺍﺯ ﺍﻳﺮﺍﻥ‪ ،‬ﺩﺳﺖ ﺑﻬﻢ ﺑﺮﻭﺍﺝ ﺁﻥ ﻣﻴﺎﻓﺰﺍﻳﻨﺪ‪» .‬ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ« ﺷﻴﺦ ﻋﻄﺎﺭ ﺍﺯ »ﺛﻠﺚ ﻣﺮﺣﻮﻡ ﮔﻴﺐ« ﺩﺭ‬ ‫ﺍﺭﻭﭘﺎ ﭼﺎﭖ ﺷﺪﻩ ﺑﻪ ﺍﻳﺮﺍﻥ ﻓﺮﺳﺘﺎﺩﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﻣﺜﻨﻮﯼ ﻣﻮﻟﻮﯼ ﻭ ﻏﺰﻟﻴﺎﺕ ﻭ ﺷﻌﺮﻫﺎﯼ ﺍﻭ ﭼﺎﭖ ﻳﺎﻓﺘﻪ ﭘﺮﺍﮐﻨﺪﻩ ﻣﻴﮕﺮﺩﺩ‪ .‬ﻭﺯﺍﺭﺕ‬ ‫ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺩﺭﺳﯽ ﺩﺭ ﺩﺍﻧﺸﺴﺮﺍ ﻣﻴﮕﺮﺩﺍﻧﺪ ﻭ ﺳﺎﻻﻧﻪ ﭘﻮﻟﻬﺎﻳﯽ ﺩﺭ ﺭﺍﻩ ﭼﺎﭖ ﮐﺘﺎﺑﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺑﻴﺮﻭﻥ ﻣﻴﺮﻳﺰﺩ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﮐﻪ ﻧﺒﺎﻳﺪ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺖ ﻭ ﺁﺳﻴﺐ ﻭ ﺯﻳﺎﻥ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﮐﻮﭼﮏ ﺷﻤﺮﺩ‪ .‬ﺧﺮﺩﻩ ﮔﻴﺮﺍﻥ ﺍﺯ ﺍﻳﻨﻬﺎ‬ ‫ﻧﺎﺁﮔﺎﻫﻨﺪ‪.‬‬ ‫ﺩﻭﻡ‪ :‬ﮐﺴﺎﻧﯽ ﻫﻢ ﺍﻳﺮﺍﺩ ﺩﻳﮕﺮﯼ ﮔﺮﻓﺘﻪ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺩﺍﻧﺸﻬﺎ ﮐﻪ ﺭﻭﺍﺝ ﮔﻴﺮﺩ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺍﻫﺪ ﺭﻓﺖ«‪.‬‬ ‫ﺍﻳﻨﻬﻢ ﺳﺨﻦ ﺧﺎﻡ ﺩﻳﮕﺮﻳﺴﺖ‪ .‬ﺩﺍﻧﺸﻬﺎ ﭼﻴﺴﺖ؟‪ ..‬ﺩﺍﻧﺸﻬﺎ ﺩﺭ ﺯﺑﺎﻥ ﺷﻤﺎ ﻫﻤﺎﻥ ﺭﺷﺘﻪ ﻫﺎﯼ ﺷﻴﻤﯽ ﻭ ﻓﻴﺰﻳﮏ ﻭ ﺗﺎﺭﻳﺦ ﻃﺒﻴﻌﯽ‬ ‫ﻭ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳﯽ ﻭ ﭘﺰﺷﮑﯽ ﻭ ﺭﻳﺎﺿﻴﺎﺕ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎﺳﺖ‪ .‬ﮐﺪﺍﻡ ﻳﮑﯽ ﺍﺯ ﺍﻳﻨﻬﺎﺳﺖ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺍﻫﺪ ﺑﺮﺩ‪.‬‬ ‫ﮐﺪﺍﻡ ﻳﮑﯽ ﺍﺯ ﺍﻳﻨﻬﺎﺳﺖ ﮐﻪ ﺑﺎ ﺻﻮﻓﻴﮕﺮﯼ ﻳﺎ ﮔﻤﺮﺍﻫﻴﻬﺎﯼ ﺩﻳﮕﺮ ﺩﺭ ﻧﺒﺮﺩ ﻣﻴﺒﺎﺷﺪ؟!‪..‬‬ ‫ﺁﻧﮕﺎﻩ ﻣﺎ ﻣﻴﺒﻴﻨﻴﻢ ﺍﺯ ﭼﻬﻞ ﺳﺎﻝ ﺑﺎﺯ ﺩﺍﻧﺸﻬﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﺭﻭ ﺑﺮﻭﺍﺝ ﻧﻬﺎﺩﻩ ﻭ ﭘﻴﺶ ﺭﻓﺘﻪ ﻭ ﺑﺎ ﺁﻧﺤﺎﻝ ﻫﻴﭽﻴﮏ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻭ‬ ‫ﺷﻴﻌﻴﮕﺮﯼ ﻭ ﺩﻳﮕﺮ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺍﺯ ﻣﻴﺎﻥ ﻧﺮﻓﺘﻪ‪ .‬ﺗﻨﻬﺎ ﺳﺴﺖ ﺷﺪﻩ‪ .‬ﺩﺍﻧﺸﻬﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺳﺴﺖ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺍﻳﻨﻬﺎ ﺩﺍﻧﺸﻬﺎ ﺭﺍ‪ .‬ﺍﻳﻦ ﻗﺎﻋﺪﻩ‬ ‫ﻫﻤﮕﻴﺴﺖ ﮐﻪ ﺩﻭ ﭼﻴﺰ ﻧﺎﺳﺎﺯﮔﺎﺭ ﭼﻮﻥ ﺑﻬﻢ ﺭﺳﻴﺪﻧﺪ‪ ،‬ﺍﻳﻦ ﺁﻧﺮﺍ ﺳﺴﺖ ﮔﺮﺩﺍﻧﺪ ﻭ ﺁﻥ ﺍﻳﻨﺮﺍ‪.‬‬ ‫ﺍﮐﻨﻮﻥ ﺍﺯ ﺩﺭﺳﺨﻮﺍﻧﺪﮔﺎﻥ ﮐﻤﺘﺮ ﮐﺴﯽ ﺁﻥ ﻣﻴﮑﻨﺪ ﮐﻪ ﺑﻨﺎﻡ ﺩﺭﻭﻳﺸﯽ ﻭ ﺻﻮﻓﻴﮕﺮﯼ ﺩﺳﺖ ﺍﺯ ﺧﺎﻧﻪ ﻭ ﺯﻧﺪﮔﯽ ﺑﺮﺩﺍﺷﺘﻪ‬ ‫ﺑﺨﺎﻧﻘﺎﻫﯽ ﺧﺰﺩ‪ .‬ﮐﻤﺘﺮ ﮐﺴﯽ ﺁﻥ ﻣﻴﮑﻨﺪ ﮐﻪ ﺑﭽﻠﻪ ﻧﺸﻴﻨﺪ ﻭ ﺳﺨﺘﯽ ﺑﺨﻮﺩ ﺩﻫﺪ ﻭ ﻳﺎ ﺑﻮﻕ ﻭ ﻣﻨﺘﺸﺎ ﻭ ﮐﺸﮑﻮﻝ ﻭ ﺗﺒﺮ ﺑﺮﺩﺍﺷﺘﻪ‬ ‫»ﮔﺮﺩ ﺟﻬﺎﻥ« ﮔﺮﺩﺩ‪ .‬ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺩﻳﮕﺮ ﺁﻥ ﻧﻴﺮﻭ ﻧﻤﺎﻧﺪﻩ‪ .‬ﻭﻟﯽ ﻫﻤﺎﻥ ﺩﺭﺳﺨﻮﺍﻧﺪﮔﺎﻥ ﭼﻮﻥ ﺑﺎ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺁﺷﻨﺎ‬ ‫ﮔﺮﺩﻧﺪ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺩﺭ ﻣﻐﺰﻫﺎﺷﺎﻥ ﺟﺎ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ )ﺩﺭ ﺩﺭﺳﻬﺎﻳﯽ ﮐﻪ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ ﭼﻴﺰﯼ ﮐﻪ ﺑﻴﭙﺎﻳﯽ ﻭ ﺯﻳﺎﻧﻤﻨﺪﯼ ﺁﻥ‬ ‫ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﺭﺍ ﺑﺮﺳﺎﻧﺪ ﻧﺒﻮﺩﻩ(‪ .‬ﺁﻧﮕﺎﻩ ﻧﺎﭼﺎﺭﻳﺴﺖ ﮐﻪ ﺳﻬﺸﻬﺎﯼ ﺁﻧﺎﻥ ﺁﻟﻮﺩﻩ ﮔﺮﺩﺩ‪ .‬ﻧﺎﭼﺎﺭﻳﺴﺖ ﮐﻪ ﺁﻫﻨﮕﻬﺎﺷﺎﻥ ﺳﺴﺖ ﺑﺎﺷﺪ‪.‬‬ ‫ﻫﻤﻴﻨﺴﺖ ﺣﺎﻝ ﺑﺎ ﺩﻳﮕﺮ ﮔﻤﺮﺍﻫﻴﻬﺎ‪ .‬ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﮐﻪ ﻣﺎ ﺍﮐﻨﻮﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﻴﺒﻴﻨﻴﻢ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺳﺨﻨﺎﻧﯽ ﮐﻪ ﻣﻴﺒﺎﻳﺴﺖ‪ ،‬ﺩﺭ‬ ‫ﺟﺎﻫﺎﯼ ﺩﻳﮕﺮ ﮔﻔﺘﻪ ﺍﻳﻢ‪.‬‬

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‫ﺍﮔﺮ ﺩﺍﻧﺸﻬﺎ ﺗﻮﺍﻧﺴﺘﯽ ﺭﻳﺸﻪ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺯﺩ‪ ،‬ﺍﻳﻨﮑﺎﺭ ﺭﺍ ﺩﺭ ﺍﺭﻭﭘﺎ ﮐﺮﺩﯼ ﻭ ﺷﻤﺎ ﻣﻴﺒﻴﻨﻴﺪ ﮐﻪ ﻧﮑﺮﺩﻩ ﻭ ﻧﺘﻮﺍﻧﺴﺘﻪ‪.‬‬ ‫ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﺩﺍﻧﺸﻬﺎ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﻭ ﺑﻬﻤﻪ ﺟﺎﯼ ﺭﺳﻴﺪﻩ‪ .‬ﺳﭙﺲ ﻧﻴﺰ ﺟﻨﺒﺸﻬﺎﯼ ﺩﻣﻮﮐﺮﺍﺗﯽ ﻭ ﺳﻮﺳﻴﺎﻟﻴﺴﺘﯽ‬ ‫ﻭ ﮐﻤﻮﻧﻴﺴﺘﯽ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺥ ﺩﺍﺩﻩ ﻭ ﻫﺮﻳﮑﯽ ﺑﻨﻮﺑﺖ ﺧﻮﺩ ﺗﮑﺎﻧﯽ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﻧﺘﻮﺍﻧﺴﺘﻪ ﻣﺴﻴﺤﻴﮕﺮﯼ ﺭﺍ ﮐﻪ ﺩﺭ ﺣﺎﻝ‬ ‫ﺍﻣﺮﻭﺯﯼ ﺳﺮﺍﭘﺎ ﮔﻤﺮﺍﻫﯽ ﻭ ﺑﺪﺁﻣﻮﺯﻳﺴﺖ‪ ،‬ﺑﺮﺍﻧﺪﺍﺯﺩ‪ .‬ﺗﻨﻬﺎ ﺳﺴﺖ ﮔﺮﺩﺍﻧﻴﺪﻩ‪.‬‬ ‫ﺍﺯ ﻫﻤﻪ ﺷﻨﻴﺪﻧﻲ ﺗﺮ ﺩﺍﺳﺘﺎﻥ ﺭﻭﺳﺴﺘﺎﻥ ﻭ ﮐﻤﻮﻧﻴﺴﺘﯽ ﺍﺳﺖ‪ .‬ﺟﻨﺒﺸﯽ ﺑﺎ ﺁﻥ ﮊﺭﻓﯽ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻧﺪ ﻭ ﺳﺮﺍﺳﺮ ﮐﺸﻮﺭ ﺭﺍ ﺯﻳﺮ‬ ‫ﻭ ﺭﻭ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﻭ ﺑﺎ ﮐﺸﻴﺸﺎﻥ ﻭ ﺩﺳﺘﮕﺎﻫﺸﺎﻥ ﺩﺷﻤﻨﻴﻬﺎﯼ ﺁﺷﮑﺎﺭ ﻧﻤﻮﺩﻧﺪ ﻭ ﺑﮑﻮﺷﺶ ﻭ ﻧﺒﺮﺩ ﺳﺨﺘﯽ ﺑﺮﺧﺎﺳﺘﻨﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻫﻤﻪ‬ ‫ﺍﻳﻨﻬﺎ ﺍﮐﻨﻮﻥ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﮐﻪ ﻣﺴﻴﺤﻴﮕﺮﯼ ﻭ ﺩﻳﮕﺮ ﮐﻴﺸﻬﺎ ﺍﺯ ﺁﻥ ﮐﺸﻮﺭ ﺑﺮﻧﻴﻔﺘﺎﺩﻩ ﻭ ﺗﺎﺯﻩ ﺩﻭﻟﺖ ﻣﻴﺪﺍﻥ ﺑﮑﺸﻴﺸﺎﻥ ﻭﻣﻼﻳﺎﻥ ﺩﺍﺩﻩ‪.‬‬ ‫‪ -١‬ﻛﺘﺎﺏ »ﺩﺍﺩﮔﺎﻩ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﻦ ﺧﻮﺩ ﺟﺴﺘﺎﺭﻳﺴﺖ ﮐﻪ ﺑﮕﻤﺮﺍﻫﻴﻬﺎ ﺑﺎﻳﺪ ﺍﺯ ﺭﻭﺑﺮﻭ ﺭﺯﻣﻴﺪ ﻭ ﺗﺎﺧﺘﻬﺎﯼ ﭘﻴﺎﭘﯽ ﺑﺮﺩ ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﻴﻨﻪ ﻫﺎ‪ ،‬ﺁﻣﻴﻐﻬﺎﻳﯽ‬ ‫ﺭﺍ ﺑﺠﺎﯼ ﺁﻧﻬﺎ ﮔﺰﺍﺷﺖ‪ .‬ﺭﺍﺯ ﮐﺎﺭ ﻫﻤﻴﻨﺴﺖ ﮐﻪ ﺁﻣﻴﻐﻬﺎﻳﯽ ﺑﺠﺎﯼ ﮔﻤﺮﺍﻫﻴﻬﺎ ﮔﺰﺍﺭﺩﻩ ﺷﻮﺩ‪ ،‬ﻭﮔﺮﻧﻪ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺍﺯ ﻣﻴﺎﻥ ﻧﺨﻮﺍﻫﺪ‬ ‫ﺭﻓﺖ‪ .‬ﺳﺴﺖ ﮔﺮﺩﻳﺪﻩ ﺩﺭ ﺟﺎﯼ ﺧﻮﺩ ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻴﺰ ﻣﺎ ﮔﻔﺘﻨﻴﻬﺎ ﺭﺍ ﺩﺭ ﺟﺎﯼ ﺧﻮﺩ ﮔﻔﺘﻪ ﺍﻳﻢ‪.‬‬

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‫ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﻣﻴﮕﺬﺭﻳﻢ‪ :‬ﺩﺍﻧﺸﻬﺎ ﺧﻮﺩ ﺑﺎ ﻳﮏ ﮔﻤﺮﺍﻫﯽ ﺑﺰﺭﮒ ﺗﻮﺃﻡ ﺍﺳﺖ‪ .‬ﺩﺍﻧﺸﻬﺎ ﻫﺮﮐﺠﺎ ﻣﻴﺮﻭﺩ‪ ،‬ﻣﺎﺩﻳﮕﺮﯼ ﺑﺎ ﺁﻧﻬﺎ ﻫﻤﺮﺍﻩ‬ ‫ﺍﺳﺖ‪ .‬ﻣﺎ ﮔﺮﻓﺘﻴﻢ ﮐﻪ ﺩﺍﻧﺸﻬﺎ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺗﻮﺍﻧﺪ ﺑﺮﺍﻧﺪﺍﺧﺖ‪ ،‬ﭼﺴﻮﺩﯼ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﺩﺭ ﺟﺎﻳﻴﮑﻪ ﻣﺎﺩﻳﮕﺮﯼ ﺭﺍ ﺑﺠﺎﯼ ﺁﻥ‬ ‫ﮔﺰﺍﺭﺩ؟!‪ ..‬ﻣﺎﺩﻳﮕﺮﯼ ﮐﻤﺘﺮ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻧﻴﺴﺖ‪ .‬ﺑﻠﮑﻪ ﺑﺎ ﺣﺎﻝ ﺍﻣﺮﻭﺯﯼ ﺟﻬﺎﻥ‪ ،‬ﺑﺪﺗﺮ ﺍﺯ ﺁﻧﺴﺖ‪.‬‬ ‫ﺻﻮﻓﻴﮕﺮﯼ ﻣﺮﺩﻡ ﺭﺍ ﺳﺴﺖ ﻭ ﺗﻨﺒﻞ ﻭ ﺑﻲ ﻏﻴﺮﺕ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﺁﺑﺎﺩﯼ ﺑﺎﺯ ﻣﻴﺪﺍﺭﺩ‪ .‬ﻣﺎﺩﻳﮕﺮﯼ ﻣﺮﺩﻡ ﺭﺍ ﺁﺯﻣﻨﺪ ﻭ‬ ‫ﺳﺘﻤﮕﺮ ﺑﻠﮑﻪ ﺩﺯﺩ ﻭ ﮐﻼﻫﺒﺮﺩﺍﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺳﺎﻣﺎﻥ ﺯﻧﺪﮔﯽ ﺭﺍ ﺑﻬﻢ ﻣﻴﺰﻧﺪ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ ﺑﺎ ﺣﺎﻝ ﺍﻣﺮﻭﺯﯼ ﺟﻬﺎﻥ ﺟﻨﮕﻬﺎﯼ ﭘﻴﺎﭘﯽ ﭘﺪﻳﺪ‬ ‫ﺁﻭﺭﺩﻩ‪ ،‬ﺑﺪﻳﻨﺴﺎﻥ ﮐﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﭘﻴﺶ ﭼﺸﻢ ﻣﺎﺳﺖ‪ ،‬ﺷﻬﺮﻫﺎ ﺭﺍ ﻭﻳﺮﺍﻥ ﻣﻴﮕﺰﺍﺭﺩ‪.‬‬ ‫ﺩﺍﺳﺘﺎﻥ ﺷﮕﻔﺘﻴﺴﺖ ﮐﻪ ﻳﮑﺪﺳﺘﻪ ﻣﻴﮕﻮﻳﻨﺪ ﭼﺎﺭﻩ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺩﺍﻧﺸﻬﺎ )ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻴﻢ‪ :‬ﻣﺎﺩﻳﮕﺮﯼ ﮐﻪ ﻫﻤﺮﺍﻩ ﺩﺍﻧﺸﻬﺎﺳﺖ(‬ ‫ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪ .‬ﻳﮑﺪﺳﺘﻪ ﺩﻳﮕﺮ ﻫﻮﺍﺩﺍﺭﯼ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺗﻨﻬﺎ ﭼﻴﺰﯼ ﮐﻪ ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﻣﺎﺩﻳﮕﺮﯼ ﺗﻮﺍﻧﺪ ﺭﻫﺎﻧﻴﺪ‬ ‫ﺻﻮﻓﻴﮕﺮﻳﺴﺖ«‪ .‬ﺁﻧﺎﻥ ﭼﻨﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ ﻭ ﺍﻳﻨﺎﻥ ﭼﻨﻴﻦ‪.‬‬ ‫ﻣﺎ ﺍﮔﺮ ﺭﺍﺳﺘﺶ ﺧﻮﺍﻫﻴﻢ‪ ،‬ﻧﻪ ﺩﺍﻧﺸﻬﺎ ﺑﺎ ﻣﺎﺩﻳﮕﺮﯼ ﭼﺎﺭﻩ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺗﻮﺍﻧﺪ ﮐﺮﺩ ﻭ ﻧﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺟﻠﻮ ﻣﺎﺩﻳﮕﺮﯼ ﺭﺍ ﺗﻮﺍﻧﺪ‬ ‫ﮔﺮﻓﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻫﺮ ﺩﻭ ﮔﻤﺮﺍﻫﻴﺴﺖ ﻭ ﻫﺮ ﺩﻭ ﺑﺎ ﻫﻢ ﺗﻮﺍﻧﻨﺪ ﻣﺎﻧﺪ‪ .‬ﻫﺮﻳﮑﯽ ﺗﻮﺍﻧﺪ ﺟﺎﯼ ﺩﻳﮕﺮﯼ ﺩﺭ ﻣﻐﺰﻫﺎ ﺑﺮﺍﯼ ﺧﻮﺩ ﺑﮕﺸﺎﻳﺪ‪ .‬ﻳﮏ‬ ‫ﮐﺲ ﺗﻮﺍﻧﺪ ﻫﻢ ﻣﺎﺩﯼ ﺑﺎﺷﺪ ﻭ ﻫﻢ ﺻﻮﻓﯽ‪ .‬ﺗﻮﺍﻧﺪ ﮐﻪ ﺍﺯ ﻳﮑﺴﻮ ﺯﻧﺪﮔﺎﻧﯽ ﺭﺍ ﻧﺒﺮﺩ ﺷﻨﺎﺳﺪ ﻭ ﭘﺮﻭﺍﯼ ﮐﺴﯽ ﻭ ﭼﻴﺰﯼ ﻧﮑﻨﺪ ﻭ ﺟﺰ ﺩﺭ‬ ‫ﺑﻨﺪ ﺧﻮﺷﻴﻬﺎﯼ ﺧﻮﺩ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﺍﺯ ﻳﮑﺴﻮ ﺟﻬﺎﻥ ﺭﺍ ﺑﯽ ﺍﺭﺝ ﻭ ﭼﻨﺪ ﺭﻭﺯﻩ ﺷﻤﺎﺭﺩ ﻭ ﺩﻝ ﺑﺂﺑﺎﺩﯼ ﺁﻥ ﻧﺴﻮﺯﺍﻧﺪ ﻭ ﺍﺯ ﻫﺮ ﮐﺎﺭﯼ ﮐﻪ‬ ‫ﺭﻧﺞ ﺩﺍﺭﺩ ﺻﻮﻓﻴﺎﻧﻪ ﺧﻮﺩ ﺭﺍ ﺑﮑﻨﺎﺭ ﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ ﺣﺎﻟﻴﺴﺖ ﮐﻪ ﻣﺎ ﺍﻣﺮﻭﺯ ﺩﺭ ﺑﺴﻴﺎﺭ ﮐﺴﺎﻥ ﻣﻴﺒﻴﻨﻴﻢ‪.‬‬ ‫ﺁﻧﭽﻪ ﻫﺮ ﺩﻭ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻭ ﻣﺎﺩﻳﮕﺮﯼ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺗﻮﺍﻧﺪ ﺑﺮﺩ ﻭ ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﺁﺳﻴﺐ ﺁﻧﻬﺎ ﺗﻮﺍﻧﺪ ﺭﻫﺎﻧﻴﺪ‪ ،‬ﺍﻳﻦ ﻧﺒﺮﺩ‬ ‫ﺳﺨﺘﻴﺴﺖ ﮐﻪ ﻣﺎ ﺑﺎ ﻫﺮ ﺩﻭﯼ ﺁﻧﻬﺎ ﺁﻏﺎﺯ ﮐﺮﺩﻩ ﺍﻳﻢ‪ .‬ﺁﻧﭽﻪ ﺟﻬﺎﻧﻴﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺁﺳﻮﺩﻩ ﺗﻮﺍﻧﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﺩﻳﻦ‪ ،‬ﻳﺎ ﺑﻬﺘﺮ‬ ‫ﮔﻮﻳﻢ‪ :‬ﺷﺎﻫﺮﺍﻩ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ ﮐﻪ ﻣﺎ ﺑﺮﻭﯼ ﺟﻬﺎﻥ ﮔﺸﺎﺩﻩ ﺍﻳﻢ‪.‬‬ ‫ﻣﺮﺍ ﺑﺴﻴﺎﺭ ﺷﮕﻔﺖ ﺍﻓﺘﺎﺩﻩ ﮐﻪ ﮐﺴﺎﻧﯽ ﺑﺎﻳﻦ ﮐﻮﺷﺸﻬﺎﯼ ﺭﻳﺸﻪ ﺩﺍﺭ ﻭ ﻫﻨﺎﻳﻨﺪﻩ ﺧﻮﺭﺳﻨﺪﯼ ﻧﺪﻫﻨﺪ ﻭ ﺯﺑﺎﻥ ﺑﺨﺮﺩﻩ ﮔﻴﺮﯼ‬ ‫ﮔﺸﺎﻳﻨﺪ‪ ،‬ﺑﺎﻳﻦ ﺩﺳﺘﺎﻭﻳﺰ ﮐﻪ ﺩﺍﻧﺸﻬﺎ ﭼﺎﺭﻩ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪ ،‬ﻭ ﺧﻮﺩ ﻧﻤﻴﺪﺍﻧﻢ ﺑﺎﻳﻦ ﭼﻪ ﻧﺎﻣﯽ ﺩﻫﻢ‪.‬‬ ‫ﺳﻮﻡ‪ :‬ﺳﺎﻟﻬﺎﺳﺖ ﮐﻪ ﺍﺯ ﺍﺭﻭﭘﺎ ﺳﺘﺎﻳﺸﻬﺎ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻣﻴﺴﺮﺍﻳﻨﺪ‪ .‬ﺍﻳﻨﮑﻪ ﻣﻴﮕﻮﻳﻢ‪» :‬ﺍﺯ ﺍﺭﻭﭘﺎ« )ﻭ ﻧﻤﻴﮕﻮﻳﻢ‪» :‬ﺩﺭ ﺍﺭﻭﭘﺎ«( ﺍﺯ‬ ‫ﺍﻳﻨﺮﻭﺳﺖ ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺍﯼ ﻣﺎ ﻣﻴﺴﺮﺍﻳﻨﺪ‪ .‬ﺁﻧﭽﻪ ﻣﻴﮕﻮﻳﻨﺪ ﻭ ﻣﻴﻨﻮﻳﺴﻨﺪ‪ ،‬ﭼﻪ ﺑﻔﺎﺭﺳﯽ ﺑﺎﺷﺪ ﻭ ﭼﻪ ﺑﺰﺑﺎﻧﻬﺎﯼ ﺍﺭﻭﭘﺎﻳﯽ‪ ،‬ﻫﻤﻪ ﺑﺮﺍﯼ‬ ‫ﻣﺎﺳﺖ‪ .‬ﺩﺍﻣﻬﺎﻳﻴﺴﺖ ﮐﻪ ﺩﺭ ﺯﻳﺮ ﭘﺎﻫﺎﯼ ﻣﺎ ﮔﺴﺘﺮﺩﻩ ﻣﻴﺸﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺎﻧﻨﺪﻩ ﺁﻧﺴﺖ ﮐﻪ ﭼﻴﺰ ﺗﻠﺨﯽ ﺭﺍ ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺑﻪ ﺑﭽﻪ ﺍﯼ‬ ‫ﺑﺨﻮﺭﺍﻧﻨﺪ‪ ،‬ﺑﺰﺭﮔﯽ ﭘﻴﺶ ﺍﻓﺘﺪ ﻭ ﭼﻨﻴﻦ ﮔﻮﻳﺪ‪» :‬ﺑﺪﻫﻴﺪ ﻣﻦ ﺑﺨﻮﺭﻡ‪ ،‬ﺑﻪ ﺑﻪ ﭼﻪ ﺷﻴﺮﻳﻨﺴﺖ«‪.‬‬ ‫ﺍﻳﻦ ﺑﺪﮐﺎﺭﯼ ﺑﺰﺭﮔﯽ ﺍﺯ ﺍﺭﻭﭘﺎﻳﻴﺎﻧﺴﺖ ﮐﻪ ﺩﺭ ﺭﻓﺘﺎﺭ ﺳﻴﺎﺳﯽ ﺑﺎ ﺗﻮﺩﻩ ﻫﺎﯼ ﺷﺮﻗﯽ ﺩﺳﺖ ﺑﺎﻳﻦ ﭼﻴﺰﻫﺎ ﻣﻴﺰﻧﻨﺪ‪ .‬ﺍﻳﻦ ﺧﻮﺩ ﻟﮑﻪ‬ ‫ﻧﻨﮕﻴﺴﺖ ﮐﻪ ﺩﺭ ﺩﺍﻣﻦ ﺗﺎﺭﻳﺦ ﺍﺭﻭﭘﺎ ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪ .‬ﺁﻥ ﺍﺭﻭﭘﺎ ﮐﻪ ﺑﺮﺍﯼ ﺟﻬﺎﻥ ﺁﻧﻬﻤﻪ ﺩﺍﻧﺸﻬﺎ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﻭ ﺁﻧﻬﻤﻪ ﺗﮑﺎﻥ ﺩﺭ‬

‫‪ -١‬ﻛﺘﺎﺏ »ﺩﻳﻦ ﻭ ﺟﻬﺎﻥ« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺯﻧﺪﮔﺎﻧﯽ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻪ‪ ،‬ﺍﻳﻦ ﻫﻢ ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ ﺑﺪﯼ ﺍﻭﺳﺖ ﮐﻪ ﻣﻴﮑﻮﺷﺪ ﺗﻮﺩﻩ ﻫﺎﯼ ﺷﺮﻗﯽ ﺭﺍ ﺩﺭ ﻧﺎﺩﺍﻧﻴﻬﺎ ﻫﺮﭼﻪ ﻏﻮﻃﻪ ﻭﺭﺗﺮ‬ ‫ﮔﺮﺩﺍﻧﺪ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺭﻭﭘﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﺳﺎﺗﻬﺎﯼ ﺭﻭﺷﻦ‪ ،‬ﺍﻳﻦ ﺳﺎﺗﻬﺎﯼ ﺳﻴﺎﻩ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺍﺯ ﺳﻪ ﺳﺎﻝ ﺑﺎﺯ ﺩﺭ ﻳﮏ ﻣﻬﻨﺎﻣﻪ ﺍﺭﻭﭘﺎﻳﯽ ﮐﻪ ﺑﺎ ﺯﺑﺎﻥ ﻓﺎﺭﺳﯽ ﻧﻮﺷﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﻣﻴﺒﻴﻨﻴﻢ ﮔﻔﺘﺎﺭﻫﺎﻳﯽ ﺩﺭﺑﺎﺭﻩ ﺻﻮﻓﻴﺎﻥ ﻭ ﺩﺭ‬ ‫ﺳﺘﺎﻳﺶ ﺁﻧﺎﻥ ﺑﭽﺎﭖ ﻣﻴﺮﺳﺪ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﻳﮑﯽ ﺍﺯ ﺁﻧﻬﺎ ﮐﻪ ﺩﺭﺑﺎﺭﻩ ﺷﻴﺦ ﻓﺨﺮﺍﻟﺪﻳﻦ ﻋﺮﺍﻗﻴﺴﺖ ﻭ ﺩﺍﺳﺘﺎﻥ ﺩﻝ ﺑﺎﺧﺘﻦ ﺍﻭ ﺭﺍ ﺑﻴﮏ‬ ‫ﺑﭽﻪ ﺩﺭﻭﻳﺶ ﻭ ﺭﻓﺘﻨﺶ ﺭﺍ ﺑﻬﻨﺪ )ﮐﻪ ﻣﺎ ﻧﻴﺰ ﺩﺭ ﻣﺘﻦ ﮐﺘﺎﺏ ﺁﻭﺭﺩﻩ ﺍﻳﻢ( ﻣﻴﻨﻮﻳﺴﺪ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﻨﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺯﺷﺖ ﻭ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺯﺑﺎﻥ‬ ‫ﺑﺴﺘﺎﻳﺶ ﺑﺎﺯ ﮐﺮﺩﻩ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﺍﻳﻦ ﺩﺭﻭﻳﺸﺎﻥ ﮊﻧﺪﻩ ﭘﻮﺵ ﻭ ﺑﻴﺴﺮ ﻭ ﭘﺎ ﮐﻪ ﻧﻨﮕﺸﺎﻥ ﺍﺯ ﻧﺎﻡ ﻭ ﻧﺎﻣﺸﺎﻥ ﺍﺯ ﻧﻨﮓ ﺑﻮﺩ‪،‬‬ ‫ﺑﺴﺮﻭﺩﻥ ﻭ ﭘﺎﯼ ﮐﻮﻓﺘﻦ ﻣﻴﭙﺮﺩﺍﺧﺘﻨﺪ ﻭ ﻧﺎﻥ ﺭﻭﺯﺍﻧﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺩﺭﻭﻳﺸﯽ ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭﺩﻧﺪ‪ .‬ﺍﻣﺮﻭﺯﻩ ﻣﺎ ﺩﺭ ﺭﻭﺯﮔﺎﺭ‬ ‫ﺩﻳﮕﺮﮔﻮﻧﻪ ﺍﯼ ﺑﺴﺮ ﻣﻴﺒﺮﻳﻢ ﻭ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻋﻘﻠﯽ ﻭ ﻣﻴﮑﺎﻧﻴﮑﯽ‪ ،‬ﺷﻴﻔﺘﻪ ﺑﺘﻬﺎﯼ ﺩﻳﮕﺮﯼ ﻫﺴﺘﻴﻢ‪ ،‬ﺭﻭﺵ ﺯﻧﺪﮔﯽ ﺩﻳﮕﺮﯼ ﺩﺍﺭﻳﻢ‪ ،‬ﻭ‬ ‫ﭼﻨﺎﻥ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻧﻮﻳﻦ ﺧﻮﺩ ﻓﺮﻭ ﺭﻓﺘﻪ ﺍﻳﻢ ﮐﻪ ﮔﻮﻳﯽ ﺁﻥ ﻧﻴﺮﻭﻫﺎﯼ ﺭﻭﺣﯽ ﺭﻭﺯﮔﺎﺭ ﮐﻬﻦ ﺭﺍ ﻳﮑﺴﺮﻩ ﺍﺯ ﻳﺎﺩ ﺑﺮﺩﻩ ﺍﻳﻢ ﻭ ﺍﺯ‬ ‫ﺍﻳﻨﺮﻭ ﻫﻨﮕﺎﻣﻴﮑﻪ ﺩﺍﺳﺘﺎﻥ ﭼﻨﻴﻦ ﻣﺮﺩﺍﻥ ﻗﻠﻨﺪﺭ ﺭﺍ ﻣﻴﺸﻨﻮﻳﻢ ﺷﺎﻳﺪ ﺑﻴﺪﺭﻧﮓ ﺁﻧﻬﺎ ﺭﺍ ﮔﻤﺮﺍﻩ ﻳﺎ ﺩﻳﻮﺍﻧﻪ ﺑﺨﻮﺍﻧﻴﻢ‪ .‬ﻭﻟﯽ ﮐﺪﺍﻡ ﺩﻳﻮﺍﻧﻪ‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺩﺭﻭﻳﺸﺎﻥ ﺩﺭﺑﺪﺭ ﻭ ﺑﻴﺴﺮ ﻭ ﭘﺎ ﺑﺘﻮﺍﻧﺪ ﺑﺎﻳﻦ ﺭﻭﺷﻨﯽ ﻭ ﺧﻮﺑﯽ ﺯﻳﺒﺎﻳﯽ ﻣﻌﻨﻮﯼ ﺭﺍ ﺩﺭﻳﺎﺑﺪ‪ ،‬ﺑﻪ ﺍﻳﻦ ﮊﺭﻓﯽ ﻣﻬﺮ ﺧﺪﺍ‬ ‫ﺭﺍ ﺩﺭ ﺩﻝ ﺟﺎ ﺩﻫﺪ؟‪.«..‬‬ ‫ﺍﻳﻨﻬﺎ ﺟﻤﻠﻪ ﻫﺎﻳﻴﺴﺖ ﮐﻪ ﻣﺎ ﺩﺭ ﻳﮏ ﻣﻬﻨﺎﻣﻪ ﺍﺭﻭﭘﺎﻳﯽ ﻣﻴﺨﻮﺍﻧﻴﻢ‪ .‬ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺭﻭﭘﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻤﺎ ﺍﺭﻣﻐﺎﻥ ﻣﻴﻔﺮﺳﺘﻨﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺗﺮﺍﻧﻪ ﻫﺎﯼ ﮐﻮﺩﮎ ﻓﺮﻳﺐ ﺭﺍ ﺑﺮﺍﯼ ﻣﺎ ﻣﻴﻨﻮﺍﺯﻧﺪ‪ .‬ﻣﻦ ﻧﻴﺎﺯ ﻧﻤﻴﺒﻴﻨﻢ ﮐﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺑﺴﺨﻨﯽ ﭘﺮﺩﺍﺯﻡ‪ .‬ﺧﻮﺍﻫﺸﻤﻨﺪﻡ‬ ‫ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺩﺍﺳﺘﺎﻥ ﻋﺮﺍﻗﯽ ﺭﺍ ﺩﺭ ﮐﺘﺎﺏ ﺍﺯ ﺩﻳﺪﻩ ﮔﺬﺭﺍﻧﻨﺪ ﻭ ﺳﭙﺲ ﺑﺎﺯﮔﺸﺘﻪ ﻭ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﻧﻴﮏ‬ ‫ﺑﻴﻨﺪﻳﺸﻨﺪ ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺭﻭﭘﺎﻳﯽ ﭼﻪ ﭼﻴﺰﻫﺎ ﺭﺍ ﻣﻴﺴﺘﺎﻳﺪ‪ ،‬ﭼﻪ ﭼﻴﺰﻫﺎﺳﺖ ﮐﻪ »ﺯﻳﺒﺎﻳﯽ ﻣﻌﻨﻮﯼ« ﻳﺎ »ﻣﻬﺮ ﺧﺪﺍ« ﻧﺎﻡ ﻣﻴﺪﻫﺪ‪.‬‬ ‫ﺑﺎﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺑﺎﻳﺪ ﭘﺎﺳﺦ ﺩﺍﺩ‪» :‬ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻴﮕﻮﻳﯽ ﭼﺮﺍ ﻫﻤﺎﻥ ﺳﺨﻨﺎﻥ ﺭﺍ ﺑﻪ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﻧﻤﻴﮕﻮﻳﯽ؟!‪ ..‬ﭼﺮﺍ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺎ‬ ‫ﺯﺑﺎﻧﻬﺎﯼ ﺍﺭﻭﭘﺎﻳﯽ ﻧﻤﻴﻨﻮﻳﺴﯽ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﺑﭙﺮﺍﮐﻨﯽ؟!‪ ..‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﺑﻬﺮﻩ ﺍﯼ ﮐﻪ ﺑﺎﻳﺴﺘﯽ ﺑﺮﺩﻩ ﺍﻧﺪ ﻭ ﺑﻴﺸﺘﺮ ﻫﻢ‬ ‫ﺑﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺁﻥ »ﺯﻳﺒﺎﻳﯽ ﻣﻌﻨﻮﯼ« ﮐﻪ ﻣﻴﮕﻮﻳﯽ ﺑﺴﻴﺎﺭ ﺩﺭﻳﺎﻓﺘﻪ ﺍﻧﺪ ﻭ ﺩﻳﮕﺮ ﺟﺎﯼ ﺑﺎﺯﯼ ﻧﻤﺎﻧﺪﻩ‪ .‬ﺍﮔﺮ ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻱ ﻧﻴﮑﻴﺴﺖ ﺗﻮ‬ ‫ﺑﻪ ﻫﻢ ﻣﻴﻬﻨﺎﻥ ﺧﻮﺩ ﺁﺭﺯﻭ ﮐﻦ«‪.‬‬ ‫ﺑﺎﻳﺪ ﻫﻴﭽﮕﺎﻩ ﻓﺮﻳﺐ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﺨﻮﺭﺩ‪ .‬ﺷﺮﻗﻴﺎﻥ ﺍﮔﺮ ﻓﺮﻳﺐ ﺍﻳﻨﻬﺎ ﺭﺍ ﺧﻮﺭﻧﺪ‪ ،‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺯﻳﺎﻧﻬﺎﻳﯽ ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺑﺮﺩ‪ ،‬ﺩﺭ ﺩﻳﺪﻩ‬ ‫ﻫﻤﺎﻥ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﻫﻤﺎﻥ ﻓﺮﻳﺒﻨﺪﮔﺎﻥ‪ ،‬ﻫﺮﭼﻪ ﺧﻮﺍﺭﺗﺮ ﺧﻮﺍﻫﻨﺪ ﮔﺮﺩﻳﺪ‪ .‬ﻓﺮﺍﻫﻢ ﺧﻮﺍﻫﻨﺪ ﻧﺸﺴﺖ ﻭ ﺑﺎ ﻫﻢ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﺩﻳﺪﯼ‬ ‫ﭼﺴﺎﻥ ﻓﺮﻳﺒﺸﺎﻥ ﺩﺍﺩﻳﻢ«‪.‬‬ ‫ﻫﻤﺎﻥ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﺍﮔﺮ ﺭﻭﺯﯼ ﭘﺎﻳﺶ ﺍﻓﺘﺎﺩ‪ ،‬ﺻﻮﻓﻴﮕﺮﯼ ﻭ ﺩﺭﻭﻳﺸﯽ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻪ ﺭﺥ ﻣﺎ ﮐﺸﻴﺪﻩ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﺷﻤﺎ‬ ‫ﻫﻨﻮﺯ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻳﺪ ﺟﻠﻮ ﻗﻠﻨﺪﺭﺍﻥ ﺩﺭﻳﻮﺯﻩ ﮔﺮﺩ ﺭﺍ ﺑﮕﻴﺮﻳﺪ‪ .‬ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻳﺪ ﺭﻳﺸﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺑﮑﻨﻴﺪ‪ .‬ﺷﻤﺎ ﻧﻴﻤﻪ ﺑﻴﺎﺑﺎﻧﯽ ﻫﺴﺘﻴﺪ‪ ،‬ﺷﻤﺎ‬ ‫ﺷﺎﻳﻨﺪﻩ ﺁﺯﺍﺩﯼ ﻧﻴﺴﺘﻴﺪ«‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﺍﻳﻨﮕﻮﻧﻪ ﺁﻭﺍﺯﻫﺎ ﺍﺯ ﺍﺭﻭﭘﺎ ﺍﺯ ﮔﻠﻮﯼ ﻧﻴﮑﺨﻮﺍﻫﺎﻥ ﻭ ﭘﺎﮐﺪﻻﻥ ﺑﺮ ﻧﻤﻴﺨﻴﺰﺩ‪ .‬ﮐﺴﺎﻧﻴﮑﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺎ ﺁﻧﻬﺎ ﻫﻢ ﺁﻭﺍﺯﯼ‬ ‫ﻣﻴﮑﻨﻨﺪ‪ ،‬ﻭ ﺑﺎ ﻧﻮﺷﺘﻦ ﻭ ﭼﺎﭖ ﮐﺮﺩﻥ ﮐﺘﺎﺑﻬﺎ ﺑﺮﻭﺍﺝ ﺻﻮﻓﻴﮕﺮﯼ ﻣﻴﮑﻮﺷﻨﺪ‪ ،‬ﺑﺪﺧﻮﺍﻫﺎﻥ ﺍﻳﻦ ﮐﺸﻮﺭﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ ﻫﻴﭻ ﺍﺭﺟﯽ‬ ‫ﺑﺂﻧﻬﺎ ﻭ ﺑﺎﻳﻨﻬﺎ ﻧﮕﺰﺍﺷﺖ‪ .‬ﺑﺎﻳﺪ ﺩﺳﺖ ﺑﻬﻢ ﺩﺍﺩ ﻭ ﺑﺎ ﺷﺘﺎﺏ ﻭ ﺗﻨﺪﯼ ﺑﮑﻨﺪﻥ ﺭﻳﺸﻪ ﺍﻳﻦ ﺁﻟﻮﺩﮔﻴﻬﺎ ﻭ ﮔﻤﺮﺍﻫﻴﻬﺎ ﭘﺮﺩﺍﺧﺖ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺻﻮﻓﻴﮕﺮﯼ ﺍﺯ ﺭﻳﺸﻪ ﻏﻠﻂ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻫﺰﺍﺭﺳﺎﻝ ﻭ ﺑﻴﺸﺘﺮ‪ ،‬ﺁﻧﭽﻪ ﺗﻮﺍﻧﺴﺘﻪ ﺯﻳﺎﻥ ﻭ ﺁﺳﻴﺐ ﺑﺘﻮﺩﻩ ﻫﺎﯼ ﺷﺮﻗﯽ ﺭﺳﺎﻧﻴﺪﻩ‪.‬‬ ‫ﺍﮐﻨﻮﻥ ﻫﻨﮕﺎﻡ ﺁﻧﺴﺖ ﮐﻪ ﺑﻴﮑﺒﺎﺭﻩ ﺍﺯ ﺭﻳﺸﻪ ﺑﺮﺍﻓﺘﺪ‪.‬‬ ‫ﺑﺎﻳﺪ ﺁﻥ ﺩﺳﺘﮕﺎﻩ ﻫﺎﻳﯽ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﻫﻨﺪ ﺍﺳﺖ ﺑﻬﻢ ﺧﻮﺭﺩ ﻭ ﺁﻥ ﭘﻴﺮﺍﻥ ﻣﻔﺘﺨﻮﺭ ﻭ ﭘﻴﺮﺍﻣﻮﻧﻴﺎﻧﺸﺎﻥ ﭘﯽ ﮐﺎﺭ ﻭ ﭘﻴﺸﻪ ﺍﯼ‬ ‫ﺭﻭﻧﺪ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﯼ ﭼﮕﻮﻧﻪ ﭘﻴﺪﺍ ﺷﺪﻩ؟‪..‬‬ ‫ﺻﻮﻓﻴﮕﺮﯼ ﻫﻤﭽﻮﻥ ﺑﺴﻴﺎﺭ ﭼﻴﺰﻫﺎﯼ ﺩﻳﮕﺮ‪ ،‬ﺍﺯ ﻓﻠﺴﻔﻪ ﻳﻮﻧﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻨﻴﺎﺩﮔﺰﺍﺭ ﺁﻥ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‪،‬‬ ‫ﭘﻠﻮﺗﻴﻨﻮﺱ ﻧﺎﻣﯽ ﺍﺯ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻳﻮﻧﺎﻥ ﻳﺎ ﺭﻭﻡ ﺑﻮﺩﻩ‪.‬‬ ‫ﭘﻠﻮﺗﻴﻨﻮﺱ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭﯼ ﺑﺰﺑﺎﻥ ﻓﻠﺴﻔﻪ ﮔﻔﺘﻪ ﮐﻪ ﮐﻮﺗﺎﻫﺸﺪﻩ ﺁﻥ ﺑﺎ ﺯﺑﺎﻥ ﺳﺎﺩﻩ ﺍﻳﻨﺴﺖ‪ :‬ﺩﺭ ﺟﻬﺎﻥ ﺁﻧﭽﻪ ﻫﺴﺖ‪ ،‬ﻫﻤﻪ ﻳﮏ‬ ‫ﭼﻴﺰ ﺍﺳﺖ‪ .‬ﺧﺪﺍﺳﺖ ﻭ ﭼﻴﺰﻫﺎﯼ ﺩﻳﮕﺮ ﺍﺯ ﺍﻭ ﺟﺪﺍ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺭﻭﺍﻥ ﺁﺩﻣﯽ ﺑﺎﻳﻦ ﺟﻬﺎﻥ ﺁﻣﺪﻩ ﻭ ﮔﺮﻓﺘﺎﺭ ﻣﺎﺩﻩ ﺷﺪﻩ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ‬ ‫ﻫﻤﻴﺸﻪ ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﺍﺯ ﺧﻮﺷﻴﻬﺎﻳﺶ ﮔﺮﻳﺰﺍﻥ‪ ،‬ﻭ ﺩﺭ ﺁﺭﺯﻭﯼ ﭘﻴﻮﺳﺘﻦ ﺑﺂﻥ ﺳﺮﭼﺸﻤﻪ ﻳﺎ ﻣﻴﻬﻦ ﺧﻮﺩ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﻴﮕﻮﻳﺪ‪ :‬ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻧﻴﺰ ﺍﮔﺮ ﮐﺴﯽ ﺍﺯ ﺧﻮﺩ ﺑﻴﺨﻮﺩ ﮔﺮﺩﺩ‪ ،‬ﺑﺂﻥ ﺳﺮﭼﺸﻤﻪ ﻫﺴﺘﯽ ـ ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻴﻢ‪ :‬ﺑﺨﺪﺍ ـ ﺗﻮﺍﻧﺪ‬ ‫ﭘﻴﻮﺳﺖ‪» :‬ﭼﺸﻢ ﺳﺮ ﺭﺍ ﺑﺎﻳﺪ ﺑﺴﺖ ﻭ ﺩﻳﺪﻩ ﺩﻝ ﺭﺍ ﮔﺸﻮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﺩﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﺁﻧﭽﻪ ﻣﺎ ﻣﻴﺠﻮﻳﻴﻢ ﺍﺯ ﻣﺎ ﺩﻭﺭ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﮑﻪ‬ ‫ﺩﺭ ﺧﻮﺩ ﻣﺎﺳﺖ«‪.١‬‬ ‫ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺭﺍ ﺍﺯ ﮔﻔﺘﻪ ﺧﻮﺩ ﭘﻠﻮﺗﻴﻨﻮﺱ ﻣﻴﺂﻭﺭﻧﺪ‪» :‬ﻣﺎ ﻫﻤﮕﯽ ﺍﺯ ﺧﺪﺍﻳﻴﻢ‪ ،‬ﺍﺯ ﺍﻭ ﺟﺪﺍ ﮔﺸﺘﻪ ﺍﻳﻢ ﻭ ﺑﺎﻭ ﺑﺎﺯ ﺧﻮﺍﻫﻴﻢ‬ ‫ﭘﻴﻮﺳﺖ«‪» ،‬ﺭﻭﺍﻥ ﺁﺩﻣﯽ ﺍﺯ ﻳﮏ ﺟﻬﺎﻥ ﺁﺯﺍﺩ ﻭ ﺑﯽ ﺁﻻﻳﺸﯽ ﻓﺮﻭﺩ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﮔﺮﻓﺘﺎﺭ ﻣﺎﺩﻩ ﺷﺪﻩ ﻭ ﺁﻟﻮﺩﮔﻴﻬﺎ ﭘﻴﺪﺍ‬ ‫ﮐﺮﺩﻩ‪ .‬ﻟﻴﮑﻦ ﻫﺮﮐﺴﯽ ﮐﻪ ﺑﺨﻮﺍﻫﺸﻬﺎﯼ ﺗﻦ ﻧﭙﺮﺩﺍﺯﺩ ﻭ ﺑﭙﺮﻭﺭﺵ ﺭﻭﺍﻥ ﺑﺮﺧﻴﺰﺩ‪ ،‬ﺁﻻﻳﺶ ﺍﻭ ﮐﻤﺘﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﮐﺴﺎﻧﻴﮑﻪ‬ ‫ﺑﺨﻮﺍﻫﻨﺪ ﺍﺯ ﺍﻳﻦ ﺩﺍﻣﮕﻪ ﺑﺎﺯ ﺭﻫﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺧﻮﺷﻴﻬﺎﯼ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﻭ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺑﭙﺎﺭﺳﺎﻳﯽ ﭘﺮﺩﺍﺯﻧﺪ«‪.‬‬ ‫ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎﯼ ﺑﻨﻴﺎﺩﮔﺰﺍﺭ ﺻﻮﻓﻴﮕﺮﯼ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﭘﻨﺪﺍﺭ ﺍﺳﺖ ﻭ ﺩﻟﻴﻠﯽ ﻫﻤﺮﺍﻩ ﺧﻮﺩ ﻧﻤﻴﺪﺍﺭﺩ‪ .‬ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﮐﻪ‬ ‫ﭘﻠﻮﺗﻴﻨﻮﺱ ﭘﻨﺪﺍﺷﺘﻪ ﻭ ﮔﻔﺘﻪ‪ ،‬ﺑﯽ ﺁﻧﮑﻪ ﺩﻟﻴﻠﯽ ﺑﻴﺎﻭﺭﺩ‪.‬‬ ‫ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎﯼ ﺁﺧﺮ ﮐﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺭﻭﺍﻥ ﺁﺩﻣﯽ ﺍﺯ ﻳﮏ ﺟﻬﺎﻥ ﺁﺯﺍﺩ ﻭ ﺑﯽ ﺁﻻﻳﺶ ﻓﺮﻭﺩ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﮔﺮﻓﺘﺎﺭ‬ ‫ﻣﺎﺩﻩ ﺷﺪﻩ‪ ،«...‬ﭼﻨﺪﺍﻥ ﺩﻭﺭ ﻧﻴﺴﺖ ﻭ ﻣﺎ ﺗﻮﺍﻧﺴﺘﻴﻤﯽ ﺑﮕﻮﻳﻴﻢ ﺧﻮﺍﺳﺘﺶ ﺟﺪﺍ ﺑﻮﺩﻥ ﺭﻭﺍﻥ ﺍﺯ ﺟﺎﻥ ﻣﻴﺒﺎﺷﺪ )ﺑﺪﺍﻧﺴﺎﻥ ﮐﻪ ﻣﺎ ﻧﻴﺰ‬ ‫ﻣﻴﮕﻮﻳﻴﻢ ﻭ ﺑﺎﺭﻫﺎ ﺍﺯ ﺁﻥ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﺍﻳﻢ(‪ .‬ﻭﻟﯽ ﺟﻤﻠﻪ ﻫﺎﯼ ﻧﺨﺴﺖ ﮐﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻣﺎ ﻫﻤﮕﯽ ﺍﺯ ﺧﺪﺍﻳﻴﻢ‪ ،‬ﺍﺯﻭ ﺟﺪﺍ ﮔﺸﺘﻪ ﻭ ﺑﺎﻭ‬ ‫ﺑﺎﺯ ﺧﻮﺍﻫﻴﻢ ﭘﻴﻮﺳﺖ«‪ ،‬ﺑﺴﻴﺎﺭ ﭘﺮﺗﺴﺖ‪ .‬ﺑﺎﻳﺴﺘﯽ ﭘﺮﺳﻴﺪ‪ :‬ﺷﻤﺎ ﺍﻳﻨﺮﺍ ﺍﺯ ﮐﺠﺎ ﻣﻴﮕﻮﻳﻴﺪ؟!‪ ..‬ﭼﻪ ﺩﻟﻴﻠﯽ ﺑﺮﺍﻳﺶ ﻣﻴﺪﺍﺭﻳﺪ؟!‪ ..‬ﻫﻤﭽﻨﻴﻦ‬ ‫ﮔﻔﺘﻪ ﻫﺎﯼ ﺩﻳﮕﺮ ﺍﻭ ﺑﻴﺪﻟﻴﻠﺴﺖ‪.‬‬ ‫ﻣﻴﮕﻮﻳﺪ‪» :‬ﻫﺮﮐﺴﯽ ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﺍﺯ ﺧﻮﺷﻴﻬﺎﻳﺶ ﮔﺮﻳﺰﺍﻥ ﺑﺎﺷﺪ«‪ .‬ﺑﺎﻳﺴﺘﯽ ﭘﺮﺳﻴﺪ‪ :‬ﭘﺲ ﺍﻳﻦ ﺧﻮﺷﻴﻬﺎ ﺑﻬﺮ ﮐﻪ‬ ‫ﺑﻮﺩﻩ؟!‪ ..‬ﻣﻴﮕﻮﻳﺪ‪» :‬ﺍﮔﺮ ﮐﺴﯽ ﺍﺯ ﺧﻮﺩ ﺑﻴﺨﻮﺩ ﮔﺮﺩﺩ ﺑﺨﺪﺍ ﺗﻮﺍﻧﺪ ﭘﻴﻮﺳﺖ«‪ .‬ﺑﺎﻳﺴﺘﯽ ﭘﺮﺳﻴﺪ‪ :‬ﺑﻴﺨﻮﺩﯼ ﺍﺯ ﺧﻮﺩ ﭼﮕﻮﻧﻪ ﺗﻮﺍﻧﺪ‬ ‫ﺑﻮﺩ؟!‪ ..‬ﭼﻨﻴﻦ ﭼﻴﺰﯼ ﺟﺰ ﺳﻤﺮﺩﯼ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﺍﮔﺮ ﮐﺴﯽ ﺍﺯ ﺧﺪﺍﺳﺖ‪ ،‬ﺍﺯ ﺧﺪﺍﺳﺖ‪ .‬ﺩﻳﮕﺮ ﺑﻪ ﺑﻴﺨﻮﺩﯼ ﭼﻪ ﻧﻴﺎﺯ ﺍﺳﺖ؟!‪..‬‬

‫‪ -١‬ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺍﺯ ﻛﺘﺎﺏ »ﺳﻴﺮ ﺣﻜﻤﺖ ﺩﺭ ﺍﺭﻭﭘﺎ« ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﻴﮕﻮﻳﺪ‪» :‬ﺁﻧﮕﺎﻩ ﺩﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ ﮐﻪ ﺁﻧﭽﻪ ﻣﺎ ﻣﻴﺠﻮﻳﻴﻢ ﺍﺯ ﻣﺎ ﺩﻭﺭ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﮑﻪ ﺩﺭ ﺧﻮﺩﻣﺎﻧﺴﺖ«‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺍﮔﺮ‬ ‫ﺑﺸﮑﺎﻓﻴﻢ‪ ،‬ﻣﻌﻨﺎﻳﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﺧﺪﺍﻳﯽ ﻧﻴﺴﺖ ﻭ ﻣﺎ ﺧﻮﺩ ﺧﺪﺍﻳﻴﻢ ﻭ ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﮐﻪ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺑﺰﺑﺎﻥ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪:‬‬ ‫ﺁﻧﻬﺎ ﮐﻪ ﻃﻠﺒﮑﺎﺭ ﺧﺪﺍﻳﻴﺪ ﺧﺪﺍﻳﻴﺪ‬

‫ﺑﻴﺮﻭﻥ ﺯ ﺷﻤﺎ ﻧﻴﺴﺖ ﺷﻤﺎﻳﻴﺪ ﻭ ﺷﻤﺎﻳﻴﺪ‬

‫ﭼﻴﺰﻳﮑﻪ ﻧﮑﺮﺩﻳﺪ ﮔﻢ ﺍﺯ ﺑﻬﺮ ﭼﻪ ﺟﻮﻳﻴﺪ‬

‫ﻭ ﺍﻧﺪﺭ ﻃﻠﺐ ﮔﻢ ﻧﺸﺪﻩ ﺑﻬﺮ ﭼﺮﺍﻳﻴﺪ‬

‫ﻭﻟﯽ ﺍﻳﻦ ﺳﺨﻦ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﭘﺮﺗﺴﺖ‪ .‬ﺍﻳﻦ ﺍﺯ ﺩﺍﺳﺘﺎﻥ ﺧﺪﺍ ﻧﺎﺁﮔﺎﻩ ﻣﺎﻧﺪﻧﺴﺖ‪.‬‬ ‫ﻣﺎ ﺑﺨﺪﺍ ﺍﺯ ﮐﺠﺎ ﺭﺍﻩ ﺑﺮﺩﻩ ﺍﻳﻢ؟!‪ ..‬ﺑﻬﺴﺘﯽ ﺧﺪﺍ ﺍﺯ ﮐﺠﺎ ﮔﺮﺩﻥ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ؟!‪ ..‬ﺩﺍﺳﺘﺎﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﻣﺎ ﭼﻮﻥ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ‬ ‫ﻣﻴﺴﻨﺠﻴﻢ ﻭ ﻣﻴﺎﻧﺪﻳﺸﻴﻢ‪ ،‬ﻣﻴﺒﻴﻨﻴﻢ ﺑﺨﻮﺩ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺳﺎﻣﺎﻥ ﻭ ﺁﺭﺍﺳﺘﮕﯽ ﮐﻪ ﻧﻤﺎﻳﺎﻧﺴﺖ‪ ،‬ﺍﺯ ﺧﻮﺩ ﺍﻳﻦ ﺟﻬﺎﻥ ﻧﺸﺪﻧﻴﺴﺖ‪ .‬ﻣﻴﺒﻴﻨﻴﻢ‬ ‫ﻣﺎ ﻛﻪ ﺁﺩﻣﻴﺎﻧﻴﻢ ﻭ ﺑﺮﺗﺮﯼ ﺑﻬﻤﮕﯽ ﺑﺎﺷﻨﺪﮔﺎﻥ ﺍﻳﻦ ﺟﻬﺎﻥ ﻣﻴﺪﺍﺭﻳﻢ‪ ،‬ﻫﺮﻳﮑﯽ ﺍﺯ ﻣﺎ ﻧﺎﺧﻮﺍﻫﺎﻥ ﺑﺎﻳﻦ ﺟﻬﺎﻥ ﺁﻣﺪﻩ ﻭ ﻧﺎﺧﻮﺍﻫﺎﻥ ﻣﻴﺮﻭﺩ‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﻬﺎﺳﺖ ﮐﻪ ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﺳﺘﮕﺎﻩ ﺩﻳﮕﺮﯼ ﻫﺴﺖ‪ .‬ﻣﻴﺪﺍﻧﻴﻢ ﺩﺳﺘﯽ ﮐﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻧﺴﺖ‪ ،‬ﺁﻧﺮﺍ ﭘﺪﻳﺪ‬ ‫ﺁﻭﺭﺩﻩ ﻭ ﻫﻢ ﻣﻴﮕﺮﺩﺍﻧﺪ‪» .‬ﻣﺎ ﻧﻤﻴﺪﺍﻧﻴﻢ ﺧﺪﺍ ﭼﻴﺴﺖ ﻭ ﭼﮕﻮﻧﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﻫﺴﺖ ﻭ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻧﺴﺖ«‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﻣﺎ ﭼﻮﻥ ﺩﻳﺪﻩ ﺍﻳﻢ ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﺍﻳﻦ ﺁﺩﻣﻴﺎﻥ ﺑﺨﻮﺩ ﻧﺘﻮﺍﻧﻨﺪ ﺑﻮﺩ‪ ،‬ﻧﺎﭼﺎﺭ ﻣﺎﻧﺪﻩ ﮔﻔﺘﻪ ﺍﻳﻢ ﺩﺭ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ‬ ‫ﺧﺪﺍﻳﯽ ﻫﺴﺖ‪ .‬ﭘﺲ ﺍﮐﻨﻮﻥ ﭼﮕﻮﻧﻪ ﺗﻮﺍﻧﻴﻢ ﮔﻔﺖ‪ :‬ﺁﻥ ﺧﺪﺍ ﻫﻤﻴﻦ ﺁﺩﻣﻴﺎﻧﻨﺪ؟!‪..‬‬ ‫ﺍﻳﻦ ﺑﺪﺍﻥ ﻣﻴﻤﺎﻧﺪ ﮐﻪ ﻣﺎ ﺩﺭ ﺑﻴﺎﺑﺎﻧﯽ ﺩﺭﺧﺘﻬﺎﻳﯽ ﺭﺍ ﻣﻴﺒﻴﻨﻴﻢ ﺩﺭ ﻳﮏ ﺭﺩﻩ ﭘﻬﻠﻮﯼ ﻫﻢ ﺍﻳﺴﺘﺎﺩﻩ ﺍﻧﺪ ﻭ ﻳﮏ ﺟﻮﯼ ﺁﺑﯽ ﺍﺯ ﺯﻳﺮ‬ ‫ﭘﺎﯼ ﺁﻧﻬﺎ ﮐﺸﻴﺪﻩ ﺷﺪﻩ ﻭ ﭼﻮﻥ ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﺍﻳﻨﮑﺎﺭ ﺍﺯ ﺧﻮﺩ ﺩﺭﺧﺘﻬﺎ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ ،‬ﭘﯽ ﻣﻴﺒﺮﻳﻢ ﮐﻪ ﺑﺎﻏﺒﺎﻧﯽ ﺁﻧﻬﺎ ﺭﺍ ﮐﺎﺷﺘﻪ ﻭ ﺟﻮﻳﯽ‬ ‫ﺑﺮﺍﻳﺸﺎﻥ ﮐﻨﺪﻩ‪ ،‬ﻭ ﺑﺠﺴﺘﺠﻮﯼ ﺁﻥ ﺑﺎﻏﺒﺎﻥ ﻭ ﺟﺎﻳﮕﺎﻫﺶ ﻣﻴﭙﺮﺩﺍﺯﻳﻢ‪ ،‬ﻭ ﺩﺭ ﺁﻥ ﻣﻴﺎﻥ ﮐﺴﯽ ﺍﺯ ﻣﻴﺎﻥ ﻣﺎ ﺩﺭﺧﺘﻬﺎ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻩ‬ ‫ﻣﻴﮕﻮﻳﺪ‪» :‬ﺁﻥ ﺑﺎﻏﺒﺎﻥ ﺧﻮﺩ ﻫﻤﻴﻨﻬﺎﺳﺖ«‪ .‬ﺁﻳﺎ ﻣﺎ ﺑﺴﺨﻦ ﺍﻭ ﻧﺨﻮﺍﻫﻴﻢ ﺧﻨﺪﻳﺪ؟!‪ ..‬ﺁﻳﺎ ﻧﺨﻮﺍﻫﻴﻢ ﮔﻔﺖ ﺍﮔﺮ ﺍﻳﻦ ﺩﺭﺧﺘﻬﺎ ﺑﺨﻮﺩ‬ ‫ﺗﻮﺍﻧﺴﺘﻨﺪﯼ ﺑﻮﺩ‪ ،‬ﻣﺎ ﺭﺍ ﭼﻪ ﻧﻴﺎﺯ ﺍﻓﺘﺎﺩﯼ ﮐﻪ ﺑﺒﻮﺩﻥ ﻳﮏ ﺑﺎﻏﺒﺎﻥ ﺑﺎﻭﺭ ﮐﻨﻴﻢ ﻭ ﺩﺭ ﺟﺴﺘﺠﻮﯼ ﺍﻭ ﺑﺎﺷﻴﻢ؟!‪..‬‬ ‫ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﮔﻔﺘﻪ ﻫﺎﯼ ﭘﻠﻮﺗﻴﻨﻮﺱ‪ ،‬ﻫﻤﭽﻮﻥ ﮔﻔﺘﻪ ﻫﺎﯼ ﺩﻳﮕﺮ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻳﻮﻧﺎﻧﯽ‪ ،‬ﺳﺮﭼﺸﻤﻪ ﺍﯼ ﺟﺰ ﭘﻨﺪﺍﺭ ﻧﺪﺍﺷﺘﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺍﺯ ﻫﻤﺎﻥ ﺁﻏﺎﺯ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ‪ ،‬ﻭ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺩﺭ ﺭﻭﻡ ﺍﻭ ﺭﺍ ﭘﻴﺮﻭﺍﻧﯽ ﺑﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺳﭙﺲ ﺩﺭ ﺻﺪﻩ ﻫﺎﯼ ﻧﺨﺴﺖ ﺍﺳﻼﻡ ﮐﻪ ﺩﺍﻧﺸﻬﺎﯼ ﻳﻮﻧﺎﻧﻴﺎﻥ ﻭ ﻫﻤﭽﻨﺎﻥ ﻓﻠﺴﻔﻪ ﻳﻮﻧﺎﻧﯽ ﺑﻤﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺁﻣﺪ‪ ،‬ﺍﻳﻦ ﻧﻴﺰ ﻫﻤﺮﺍﻩ‬ ‫ﺁﻧﻬﺎ ﺭﻭ ﺑﺸﺮﻕ ﺁﻭﺭﺩ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﻭﺍﺟﺶ ﺑﺴﻴﺎﺭ ﺑﻴﺸﺘﺮ ﺷﺪﻩ ﺗﮑﺎﻥ ﺑﺰﺭﮔﯽ ﺩﺭ ﺳﺮﺍﺳﺮ ﮐﺸﻮﺭﻫﺎﯼ ﺍﺳﻼﻣﯽ‬ ‫ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪ .‬ﭼﻮﻥ ﻫﻨﮕﺎﻣﯽ ﻣﻴﺒﻮﺩ ﮐﻪ ﺧﺮﺩﻫﺎ ﺭﻭ ﺑﻪ ﭘﺴﺘﯽ ﻣﻴﺪﺍﺷﺖ‪ ،‬ﮐﺴﺎﻥ ﺑﺴﻴﺎﺭﯼ ﮔﻔﺘﻪ ﻫﺎﯼ ﻓﻴﻠﺴﻮﻑ ﺭﻭﻣﯽ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺁﻧﺮﺍ‬ ‫ﺩﻧﺒﺎﻝ ﮐﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻪ ﺑﺴﻴﺎﺭﯼ ﺧﻮﺵ ﻣﻴﺎﻓﺘﺎﺩ ﮐﻪ ﻣﻴﺸﻨﻴﺪﻧﺪ ﺁﺩﻣﯽ ﺑﺎ ﺧﺪﺍ ﻳﮑﻴﺴﺖ‪ .‬ﺧﻮﺵ ﻣﻴﺎﻓﺘﺎﺩ ﮐﻪ ﺧﻮﺩ ﺭﺍ ﺧﺪﺍ ﺷﻨﺎﺳﻨﺪ ﻭ‬ ‫ﺯﺑﺎﻥ ﺑﻼﻑ »ﺍﻧﺎ ﺍﷲ« ﺑﮕﺸﺎﻳﻨﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﺷﻮﺭﯼ ﺩﺭ ﻣﻴﺎﻥ ﺳﺒﮑﻤﻐﺰﺍﻥ ﭘﺪﻳﺪ ﻣﻴﺂﻭﺭﺩ‪.‬‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﮐﻤﯽ ﺩﺳﺘﻪ ﻫﺎ ﭘﺪﻳﺪ ﺁﻣﺪ ﻭ ﺧﺎﻧﻘﺎﻩ ﻫﺎ ﺑﺮﭘﺎ ﮔﺮﺩﻳﺪ‪ .‬ﭘﻠﻮﺗﻴﻨﻮﺱ ﭼﻨﺎﻧﮑﻪ ﺍﺯ ﺳﺨﻨﺶ ﭘﻴﺪﺍﺳﺖ‪ ،‬ﺗﻨﻬﺎ ﺍﺯ ﺁﺩﻣﻴﺎﻥ‬ ‫ﮔﻔﺘﮕﻮ ﻣﻴﺪﺍﺷﺖ ﻭ ﺗﻨﻬﺎ ﺭﻭﺍﻥ ﺁﺩﻣﯽ ﺭﺍ ﻣﻴﮕﻔﺖ ﮐﻪ ﺍﺯ ﺧﺪﺍ ﺟﺪﺍ ﺷﺪﻩ‪ .‬ﻭﻟﯽ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺪﺍﻥ ﺑﺰﺭﮔﺘﺮﯼ ﺑﺮﺍﯼ »ﻭﺣﺪﺕ ﻭﺟﻮﺩ«‬ ‫)ﻳﺎ ﻳﮑﯽ ﺑﻮﺩﻥ ﻫﺴﺘﯽ( ﺑﺎﺯ ﮐﺮﺩﻩ ﺩﺍﻣﻨﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﻭ ﺩﺩﺍﻥ ﻭ ﺑﻠﮑﻪ ﺑﻬﻤﻪ ﭼﻴﺰ ﺭﺳﺎﻧﻴﺪﻧﺪ‪» :‬ﻟﻴﺲ ﻓﯽ ﺍﻟﺪﺍﺭ ﻏﻴﺮﻩ ﺩﻳﺎﺭ«‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮ‪ ،‬ﭘﺎﺭﺳﺎﻳﯽ ﻳﺎ ﺭﻭﮔﺮﺩﺍﻧﯽ ﺍﺯ ﺧﻮﺷﻴﻬﺎﯼ ﺟﻬﺎﻥ ﮐﻪ ﭘﻠﻮﺗﻴﻨﻮﺱ ﮔﻔﺘﻪ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻧﺮﺍ ﺑﻪ ﺑﻴﮑﺎﺭ ﺯﻳﺴﺘﻦ ﻭ ﺯﻥ‬ ‫ﻧﮕﺮﻓﺘﻦ ﻭ ﺑﮕﻮﺷﻪ ﺍﯼ ﺧﺰﻳﺪﻩ ﺗﻦ ﺁﺳﺎﻳﯽ ﮐﺮﺩﻥ ﻭ ﻳﺎ ﺍﺯ ﺷﻬﺮﯼ ﺑﺸﻬﺮ ﺩﻳﮕﺮ ﺭﻓﺘﻦ ﻭ ﻭﻳﻞ ﮔﺮﺩﻳﺪﻥ‪ ،‬ﻋﻮﺽ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﮐﻪ ﻫﻤﻴﻦ‬ ‫ﺍﻧﮕﻴﺰﻩ ﺩﻳﮕﺮﯼ ﺑﻪ ﺗﻨﺪﯼ ﭘﻴﺸﺮﻓﺖ ﺻﻮﻓﻴﮕﺮﯼ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻧﻴﺰ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﺍﺳﺘﺎﻥ ﭘﻴﺮ ﻭ ﻣﺮﻳﺪﯼ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺩﺭ ﻫﺮ ﮔﺮﻭﻫﯽ ﻳﮑﯽ ﭘﻴﺮ ﺑﺎﺷﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺯﻳﺮﺩﺳﺘﺎﻥ ﻳﺎ‬ ‫ﺳﺮﺳﭙﺮﺩﮔﺎﻥ ﺍﻭ ﻭ ﻫﺮ ﭘﻴﺮﯼ ﺑﺎﻳﺪ »ﺧﺮﻗﻪ« ﺍﺯ ﺩﺳﺖ ﭘﻴﺮ ﺩﻳﮕﺮﯼ ﭘﻮﺷﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﺩﺳﺘﻪ ﺑﻨﺪﻳﻬﺎ ﭘﻴﺪﺍ ﺷﺪ ﻭ »ﺳﻠﺴﻠﻪ« ﻫﺎﯼ ﺑﺴﻴﺎﺭﯼ ﺑﺎ‬ ‫ﻧﺎﻣﻬﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﭘﺪﻳﺪ ﺁﻣﺪ ﮐﻪ ﺟﺎﻣﻪ ﻫﺎﯼ ﮐﺒﻮﺩ ﻭ ﭘﺸﻤﻴﻦ ﭘﻮﺷﻴﺪﻩ ﺑﻨﺎﻡ ﺁﻧﮑﻪ ﺍﺯ ﺟﻬﺎﻥ ﺭﻭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﺳﺮﻫﺎﯼ ﺧﻮﺩ ﺭﺍ‬ ‫‪١‬‬

‫ﻣﻴﺘﺮﺍﺷﻴﺪﻧﺪ‪.‬‬

‫ﻧﻴﺰ ﭘﻴﺮﺍﻥ ﺻﻮﻓﯽ ﺑﺪﻋﻮﯼ ﺁﻧﮑﻪ ﺑﺨﺪﺍ ﭘﻴﻮﺳﺘﻪ ﺍﻧﺪ‪ ،‬ﺑﮕﺰﺍﻓﮕﻮﻳﻴﻬﺎ ﭘﺮﺩﺍﺧﺘﻪ ﭼﻨﻴﻦ ﻭﺍ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺭﺷﺘﻪ ﮐﺎﺭﻫﺎﯼ ﺟﻬﺎﻥ ﺩﺭ‬ ‫ﺩﺳﺖ ﺍﻳﺸﺎﻧﺴﺖ ﻭ ﻫﺮﮐﻪ ﺭﺍ ﺧﻮﺍﻫﻨﺪ‪ ،‬ﺑﺎﻻ ﺗﻮﺍﻧﻨﺪ ﺑﺮﺩ ﻭ ﺑﭙﺎﺩﺷﺎﻫﯽ ﺗﻮﺍﻧﻨﺪ ﺭﺳﺎﻧﻴﺪ ﻭ ﻫﺮﮐﻪ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺑﺰﻣﻴﻦ ﺗﻮﺍﻧﻨﺪ ﺯﺩ ﻭ‬ ‫ﺑﻨﺎﺑﻮﺩﯼ ﺗﻮﺍﻧﻨﺪ ﺭﺳﺎﻧﻴﺪ‪ .‬ﻧﻬﺎﻥ ﻭ ﺁﺷﮑﺎﺭ ﺑﻬﺮ ﭼﻴﺰﯼ ﺩﺍﻧﺎ ﻣﻴﺒﺎﺷﻨﺪ ﻭ ﺍﺯ ﺭﺍﺯ ﻫﺮﮐﺴﯽ ﺁﮔﺎﻫﯽ ﺗﻮﺍﻧﻨﺪ ﺩﺍﺷﺖ‪ ،‬ﺑﺎ ﺟﺎﻧﻮﺭﺍﻥ ﺯﺑﺎﻥ ﺑﺴﺘﻪ‬ ‫ﺳﺨﻦ ﺗﻮﺍﻧﻨﺪ ﮔﻔﺖ‪ ،‬ﺑﺂﺳﻤﺎﻥ ﺗﻮﺍﻧﻨﺪ ﭘﺮﻳﺪ‪ .‬ﺧﻮﺩ ﺭﺍ »ﺍﻭﻟﻴﺎﺀ« ﻧﺎﻣﻴﺪﻩ ﻳﮑﺪﺳﺘﻪ ﺍﯼ ﺩﺭ ﺑﺮﺍﺑﺮ »ﺍﻧﺒﻴﺎﺀ« ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ ﻭ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺁﻧﺎﻥ‬ ‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺑﺮﺍﻧﮕﻴﺨﺘﮕﺎﻥ ﻧﻴﺰ ﺑﺎﻻﺗﺮ ﺷﻤﺎﺭﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺑﮕﻤﺎﻥ ﺍﻳﺸﺎﻥ ﺩﻳﻦ ﻳﺎ ﺁﻳﻴﻦ ﮐﻪ ﺑﺮﺍﻧﮕﻴﺨﺘﮕﺎﻥ ﺑﻨﻴﺎﺩ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ ﺑﺮﺍﯼ ﻋﺎﻣﻴﺎﻥ ﻣﻴﺒﻮﺩﻩ ﻭ ﺩﻳﻨﺪﺍﺭﺍﻥ ﺟﺰ »ﭘﻮﺳﺖ ﭘﺮﺳﺘﺎﻧﯽ« )ﻳﺎ‬ ‫ﺑﮕﻔﺘﻪ ﺧﻮﺩﺷﺎﻥ »ﻗﺸﺮﻳﺎﻧﯽ«( ﻧﺒﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻭﻟﯽ ﺻﻮﻓﻴﮕﺮﯼ ﺑﺮﺍﯼ ﮐﺴﺎﻥ ﺑﺮﮔﺰﻳﺪﻩ ﺍﻳﺴﺖ ﮐﻪ »ﻣﻐﺰ ﭘﺮﺳﺘﺎﻥ« ﺍﻧﺪ ﻭ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺮﺗﺮﯼ‬ ‫ﻣﻴﺪﺍﺭﻧﺪ‪.‬‬ ‫ﺑﻴﮑﺎﺭﯼ ﻭ ﺑﻴﺰﻧﯽ ﮐﻪ ﻫﺮ ﺩﻭ ﺍﺯ ﮐﺎﺭﻫﺎﯼ ﺑﺴﻴﺎﺭ ﺑﺪ ﺍﺳﺖ‪ ،‬ﺍﻳﻨﺎﻥ ﻧﺎﻣﺶ ﺭﺍ »ﭼﺸﻢ ﭘﻮﺷﯽ ﺍﺯ ﺟﻬﺎﻥ ﻭ ﺍﺯ ﺧﻮﺷﻴﻬﺎﯼ ﺁﻥ«‬ ‫ﻣﻴﮕﺰﺍﺭﺩﻧﺪ ﻭ ﺑﺂﻧﻬﺎ ﻣﻴﻨﺎﺯﻳﺪﻧﺪ ﻭ ﺑﺎ ﺁﻧﮑﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﻴﮑﺎﺭﯼ ﻧﺎﭼﺎﺭ ﻣﻴﺸﺪﻧﺪ ﺩﺳﺖ ﺑﮕﺪﺍﻳﯽ ﺑﺎﺯ ﮐﻨﻨﺪ ﻭ ﻧﺎﻥ ﻭ ﭘﻮﻝ ﺍﺯ ﻣﺮﺩﻡ‬ ‫ﺑﺨﻮﺍﻫﻨﺪ‪ ،‬ﺍﻳﻦ ﻧﻨﮓ ﺭﺍ ﺑﻪ ﺭﻭﯼ ﺧﻮﺩ ﻧﻴﺎﻭﺭﺩﻩ‪ ،‬ﻫﻤﺎﻥ ﻣﺮﺩﻡ ﺭﺍ »ﺍﻫﻞ ﺩﻧﻴﺎ« ﻣﻴﻨﺎﻣﻴﺪﻧﺪ ﻭ ﺑﺂﻧﺎﻥ ﻧﮑﻮﻫﺶ ﻭ ﺯﺑﺎﻧﺪﺭﺍﺯﯼ ﺩﺭﻳﻎ‬ ‫ﻧﻤﻴﮕﻔﺘﻨﺪ‪:‬‬ ‫ﺍﻫﻞ ﺩﻧﻴﺎ ﺍﺯ ﮐﻬﻴﻦ ﻭ ﺍﺯ ﻣﻬﻴﻦ‬

‫ﻟﻌﻨﺖ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﺟﻤﻌﻴﻦ‬

‫ﻫﻤﺎﻥ ﺑﺎﺯﺍﺭ ﺭﺍ ﮐﻪ ﻫﺮ ﺭﻭﺯ ﺩﺭ ﺁﻧﺠﺎ ﺑﮕﺪﺍﻳﯽ ﺭﻓﺘﻨﺪﯼ‪» ،‬ﺟﺎﻳﮕﺎﻩ ﺷﻴﺎﻃﻴﻦ« ﺧﻮﺍﻧﺪﻩ ﺑﺒﺎﺯﺍﺭﻳﺎﻥ ﻧﮑﻮﻫﺶ ﻣﻴﮑﺮﺩﻧﺪ‪ .‬ﻳﮏ‬ ‫ﺻﻮﻓﯽ ﺑﺎﻳﺴﺘﯽ ﺑﻴﮑﺎﺭ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺩﺳﺖ ﺍﺯ ﺧﺎﻧﻪ ﻭ ﺯﻧﺪﮔﯽ ﺑﺮﺩﺍﺷﺘﻪ ﺩﺭ ﺧﺎﻧﻘﺎﻩ ﺑﺪﻳﮕﺮﺍﻥ ﭘﻴﻮﻧﺪﺩ‪ .‬ﺍﮔﺮ ﮐﺴﯽ ﺧﻮﺍﺳﺘﯽ ﺑﺼﻮﻓﻴﮕﺮﯼ‬ ‫ﮔﺮﺍﻳﺪ ﺑﺎﻳﺴﺘﯽ ﺳﺮﻣﺎﻳﻪ ﻭ ﺩﺍﺭﺍﮎ ﺧﻮﺩ ﺭﺍ ﺑﺪﺭﻭﻳﺸﺎﻥ ﺧﻮﺭﺍﻧﺪ )ﺑﮕﻔﺘﻪ ﺧﻮﺩﺷﺎﻥ ﺑﺘﺎﺭﺍﺝ ﺩﻫﺪ( ﻭ ﻫﻤﭽﻮﻥ ﺁﻧﺎﻥ ﺗﻬﻴﺪﺳﺖ ﺑﻤﺎﻧﺪ‪.‬‬ ‫ﺩﻳﺪﻧﻴﺴﺖ ﺟﻤﻠﻪ ﻫﺎﻳﯽ ﮐﻪ ﺩﺭ ﮐﺘﺎﺑﻬﺎﺷﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﮕﻮﻧﻪ ﮐﺴﺎﻥ ﻣﻴﻨﻮﻳﺴﻨﺪ‪» :‬ﺗﺮﮎ ﺗﻌﻠﻘﺎﺕ ﺩﻧﻴﻮﯼ ﮔﻔﺖ«‪» ،‬ﺩﺳﺖ ﺍﺯ‬ ‫ﭼﺮﮎ ﺩﺍﺭﺍﻳﯽ ﺩﻧﻴﺎ ﺷﺴﺖ«‪» ،‬ﺳﺮ ﺑﺠﻴﻔﻪ ﺩﻧﻴﺎ ﻓﺮﻭ ﻧﻴﺎﻭﺭﺩ«‪.‬‬ ‫ﺩﺭ ﺁﻏﺎﺯ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﭘﺪﻳﺪ ﺁﻣﺪ‪ ،‬ﻣﺮﺩﻡ ﺳﺨﺖ ﻣﻴﺮﻣﻴﺪﻧﺪ ﺑﻮﻳﮋﻩ ﺍﺯ ﮔﺰﺍﻓﻪ ﺳﺮﺍﻳﻴﻬﺎﻳﯽ ﮐﻪ ﺍﺯ ﺑﺮﺧﯽ ﺍﺯ‬ ‫ﺁﻧﺎﻥ ﻣﻴﺸﻨﻴﺪﻧﺪ‪ .‬ﻓﻼﻥ ﺩﺭﻳﻮﺯﻩ ﮔﺮﺩ ﺑﺎﺯﺍﺭ ﺑﻐﺪﺍﺩ »ﻟﻴﺲ ﻓﯽ ﺟﺒﺘﯽ ﺍﻻ ﺍﷲ« ﻣﻴﮕﻔﺖ‪ ،‬ﺑﻬﻤﺎﻥ ﻻﺕ ﺧﺎﻧﻘﺎﻩ ﻧﺸﻴﻦ »ﺳﺒﺤﺎﻧﯽ ﻣﺎ ﺍﻋﻈﻢ‬ ‫ﺷﺄﻧﯽ« ﻣﻴﺴﺮﻭﺩ‪ .‬ﺍﻳﻦ ﮔﺰﺍﻓﮕﻮﻳﻴﻬﺎ ﺑﻤﺴﻠﻤﺎﻧﺎﻥ ﺑﺴﻴﺎﺭ ﮔﺮﺍﻥ ﻣﻴﺎﻓﺘﺎﺩ ﻭ ﺑﺎ ﺻﻮﻓﻴﺎﻥ ﺍﺯ ﺩﺷﻤﻨﯽ ﺑﺎﺯ ﻧﻤﻲ ﺍﻳﺴﺘﺎﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺣﺴﻴﻦ ﭘﺴﺮ‬

‫‪ -١‬ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﭘﻴﺸﻴﻦ ﺟﺎﻣﻪ ﻛﺒﻮﺩ ﭘﻮﺷﻴﺪﻥ ﻧﺸﺎﻥ ﺳﻮﮔﻮﺍﺭ ﺑﻮﺩﻥ ﻭ ﭘﺮﻫﻴﺰ ﺍﺯ ﺷﺎﺩﻱ ﺟﺴﺘﻦ ﻣﻴﺒﻮﺩﻩ‪ .‬ﻛﺴﻴﻜﻪ ﻳﻜﻲ ﺍﺯ ﺧﻮﻳﺸﺎﻧﺶ ﻣﻴﻤﺮﺩﻩ ﺗﺎ ﺩﻳﺮﮔﺎﻫﻲ ﻛﺒﻮﺩ ﻣﻴﭙﻮﺷﻴﺪﻩ‪ .‬ﻫﻤﭽﻨﻴﻦ‬ ‫ﺳﺮ ﺗﺮﺍﺷﻴﺪﻥ ﻫﻤﺎﻥ ﻣﻌﻨﻲ ﺭﺍ ﻣﻴﺪﺍﺷﺘﻪ‪ .‬ﺑﺮﺧﻲ ﺯﻧﻬﺎﻱ ﺷﻮﻫﺮ ﻣﺮﺩﻩ ﺑﺂﻥ ﺑﺮﻣﻴﺨﺎﺳﺘﻪ ﺍﻧﺪ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺑﺪ ﻧﻤﺎ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺑﻤﺮﺩﻡ ﻧﺸﺎﻧﺪﻫﻨﺪ ﻛﻪ ﺍﺯ ﺧﻮﺷﻴﻬﺎﻱ ﺟﻬﺎﻥ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ ﺍﻧﺪ ﻭ‬ ‫ﺩﻳﮕﺮ ﺩﺭ ﭘﻲ ﺷﻮﻫﺮ ﺩﺍﺷﺘﻦ ﻧﻴﺴﺘﻨﺪ ﻭ ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﮔﺎﻫﻲ ﻣﺮﺩﻫﺎ ﻧﻴﺰ ﻫﻤﺎﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻣﻴﻜﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﻣﺎ ﺻﻮﻓﻴﺎﻥ ﮔﻮﻳﺎ ﺩﺭ ﺁﻏﺎﺯ ﻛﺎﺭ ﺟﺎﻣﻪ ﻫﺎﻳﻲ ﺍﺯ ﭘﺸﻢ ﺳﻔﻴﺪ »ﺻﻮﻑ« ﺑﺘﻦ ﻣﻴﻜﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺑﻬﻤﺎﻥ ﺷﻮﻧﺪ ﺻﻮﻓﻲ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﺳﭙﺲ ﭼﻮﻥ ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ ﻧﺸﺎﻧﺪﻫﻨﺪ ﻛﻪ ﻫﻤﭽﻮﻥ‬ ‫ﺍﻧﺪﻭﻩ ﺯﺩﮔﺎﻥ ﭼﺸﻢ ﺍﺯ ﺧﻮﺷﻴﻬﺎ ﭘﻮﺷﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﺭﻧﮓ ﻛﺒﻮﺩ »ﻳﺎ ﻧﻴﻠﻲ« ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺳﺮﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﺗﺮﺍﺷﻴﺪﻩ ﺍﻧﺪ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﻨﺼﻮﺭ ﺭﺍ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﺮ ﺳﺮ ﻫﻤﻴﻨﮕﻮﻧﻪ ﮔﻔﺘﻪ ﻫﺎ ﺑﺪﺍﺭ ﮐﺸﻴﺪﻧﺪ‪ .‬ﻳﮑﯽ ﺍﺯ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺗﺮﮐﺴﺘﺎﻥ‪» ،‬ﺑﻘﺮﺍﺧﺎﻥ«‪ ،‬ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﺩﺭ ﺁﻧﺠﺎ‬ ‫ﮐﺸﺘﺎﺭ ﮐﺮﺩ‪.‬‬ ‫ﻟﻴﮑﻦ ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺑﺮﺧﯽ ﺁﺳﺎﻧﻴﻬﺎﻳﯽ ﺩﺭ ﺯﻧﺪﮔﺎﻧﯽ ﺩﺭ ﺑﺮ ﻣﻴﺪﺍﺷﺖ ﻭ ﺑﺎ ﺗﻨﺒﻠﯽ ﻭ ﺗﻦ ﭘﺮﻭﺭﯼ ﻣﻴﺴﺎﺧﺖ‪ ،‬ﻭ ﺍﺯ‬ ‫ﺁﻧﺴﻮﯼ ﺍﻧﺒﻮﻩ ﮐﺴﺎﻥ ﮐﻨﺎﺭﻩ ﺷﺪﻥ ﺍﺯ ﻣﺮﺩﻡ ﻭ ﻳﮑﺪﺳﺘﻪ ﺟﺪﺍﮔﺎﻧﻪ ﺑﻮﺩﻥ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ‪ ،‬ﺭﻭﺍﺝ ﺁﻥ ﺭﻭﺯﺍﻓﺰﻭﻥ ﻣﻴﺒﻮﺩ ﻭ ﻣﺮﺩﻡ ﻧﻴﺰ‬ ‫ﮐﻢ ﮐﻢ ﮔﻮﺷﺸﺎﻥ ﺍﺯ ﮔﺰﺍﻓﻪ ﮔﻮﻳﻴﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﭘﺮ ﺷﺪﻩ‪ ،‬ﺩﻳﮕﺮ ﻧﻤﻲ ﺭﻣﻴﺪﻧﺪ ﻭ ﺑﺂﺯﺍﺭ ﺁﻧﺎﻥ ﻧﻤﻴﮑﻮﺷﻴﺪﻧﺪ‪ .‬ﺑﻠﮑﻪ ﮐﺴﺎﻥ ﺑﺴﻴﺎﺭﯼ ﺍﺯ‬ ‫ﺗﻮﺍﻧﮕﺮﺍﻥ ﺑﻪ ﭘﺸﺘﻴﺒﺎﻧﯽ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺧﺎﻧﻘﺎﻫﻬﺎ ﺑﻨﻴﺎﺩ ﻣﻴﮕﺰﺍﺭﺩﻧﺪ‪ ،‬ﺩﻳﻪ ﻫﺎ ﻭ ﺧﺎﻧﻪ ﻫﺎ »ﻭﻗﻒ« ﻣﻴﮑﺮﺩﻧﺪ‪ ،‬ﭘﻮﻟﻬﺎ ﻣﻴﺒﺨﺸﻴﺪﻧﺪ‪ .‬ﺍﺯ‬ ‫ﺁﻧﺴﻮ ﺻﻮﻓﻴﺎﻥ ﻧﻴﺰ ﺩﺳﺖ ﻭ ﭘﺎﻳﯽ ﮐﺮﺩﻩ ﺑﺮﺍﯼ ﺧﻮﺩ ﺭﻳﺸﻪ ﺍﺳﻼﻣﯽ ﺩﺭﺳﺖ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﮐﻪ ﺑﺮﺧﯽ ﺍﺯ ﺁﻧﺎﻥ ﺳﻠﺴﻠﻪ ﺧﻮﺩ‬ ‫ﺭﺍ ﺑﻪ ﺍﻣﺎﻡ ﻋﻠﯽ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻭ ﺑﺮﺧﯽ ﺩﻳﮕﺮ ﺑﺨﻠﻴﻔﻪ ﺍﺑﻮﺑﮑﺮ ﻣﻴﺮﺳﺎﻧﻴﺪﻧﺪ‪.‬‬ ‫ﺗﺎ ﺁﻏﺎﺯ ﻗﺮﻥ ﻫﻔﺘﻢ ﮐﻪ ﺯﻣﺎﻥ ﭼﻴﺮﮔﯽ ﻣﻐﻮﻟﺴﺖ‪ ،‬ﺻﻮﻓﻴﮕﺮﯼ ﭼﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﭼﻪ ﺩﺭ ﻫﻨﺪ ﻭ ﺧﻮﺍﺭﺯﻡ ﻭ ﺑﺨﺎﺭﺍ ﻭ ﺗﺮﮐﺴﺘﺎﻥ ﻭ‬ ‫ﺁﺳﻴﺎﯼ ﮐﻮﭼﮏ ﻭ ﻋﺮﺍﻕ ﻭ ﺳﻮﺭﻳﺎ ﻭ ﻣﺼﺮ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﭘﻴﺶ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺧﺎﻧﻘﺎﻫﻬﺎ ﺑﺮﭘﺎ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ ﻭ ﭼﻨﺎﻧﮑﻪ‬ ‫ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪ ،‬ﻳﮑﯽ ﺍﺯ ﺷﻮﻧﺪﻫﺎﯼ ﭼﻴﺮﮔﯽ ﻣﻐﻮﻻﻥ ﻫﻤﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺳﭙﺲ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺭﻭﺍﺝ ﺁﻥ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﮔﺮﺩﻳﺪ‪ .‬ﺯﻳﺮﺍ ﺑﺎ ﺁﻥ ﺩﺍﺳﺘﺎﻧﯽ ﮐﻪ ﻣﻐﻮﻻﻥ ﻣﻠﻴﻮﻧﻬﺎ ﻣﺮﺩﺍﻥ ﺭﺍ ﮐﺸﺘﻪ‪ ،‬ﻣﻠﻴﻮﻧﻬﺎ‬ ‫ﺯﻧﺎﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺭﺍ ﺑﺒﺮﺩﮔﯽ ﺑﺮﺩﻩ ﺳﺮﺍﺳﺮ ﮐﺸﻮﺭ ﺭﺍ ﺗﺎﺭﺍﺝ ﻭ ﻭﻳﺮﺍﻥ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﻳﺎ ﺑﺎﻳﺴﺘﯽ ﺩﺍﻣﻦ ﻣﺮﺩﺍﻧﮕﯽ ﺑﮑﻤﺮ ﺯﻧﻨﺪ ﻭ‬ ‫ﻏﻴﺮﺗﻤﻨﺪﺍﻥ ﺍﺯ ﺟﺎﻥ ﮔﺬﺷﺘﻪ ﺑﻬﻤﺪﺳﺘﯽ ﻳﮑﺪﻳﮕﺮ ﺑﻴﮑﺮﺷﺘﻪ ﮐﻮﺷﺸﻬﺎﯼ ﺑﺰﺭﮒ ﺗﺎﺭﻳﺨﯽ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺑﺪﺷﻤﻨﺎﻥ ﻓﻴﺮﻭﺯ ﺩﺭﺁﻣﺪﻩ ﮐﻴﻨﻪ‬ ‫ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﺎﺯ ﺟﻮﻳﻨﺪ ﻭ ﻳﺎ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ ﻭ ﮐﺸﻮﺭ ﺭﺍ ﺑﺪﺷﻤﻨﺎﻥ ﺳﭙﺎﺭﺩﻩ ﻭ ﺍﺯ ﺯﻧﺪﮔﺎﻧﯽ ﺗﻨﻬﺎ ﺑﺨﻮﺭﺩﻥ ﻭ ﺧﻮﺍﺑﻴﺪﻥ ﻭ‬ ‫ﺭﻭﺯ ﮔﺰﺍﺭﺩﻥ ﺑﺲ ﮐﻨﻨﺪ‪ ،‬ﻭ ﺑﺮﺍﯼ ﺁﺭﺍﻣﺶ ﺩﻝ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺑﺪﺍﻣﻦ ﺻﻮﻓﻴﮕﺮﯼ ﻳﺎ ﺧﺮﺍﺑﺎﺗﻴﮕﺮﯼ ﺍﻧﺪﺍﺯﻧﺪ‪ .‬ﻳﺎ ﺁﻥ ﺑﺎﻳﺴﺘﯽ ﺑﻮﺩ ﻳﺎ ﺍﻳﻦ‪.‬‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﭼﻮﻥ ﭘﻴﺸﺮﻭﺍﻥ ﮐﺎﺭﺩﺍﻥ ﻭ ﻏﻴﺮﺗﻤﻨﺪﯼ ﻧﻤﻴﺪﺍﺷﺘﻨﺪ‪ ،‬ﺍﻳﻦ ﻳﮑﯽ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻧﺪ ﻭ ﺍﻳﻦ ﺑﻮﺩ ﺻﻮﻓﻴﮕﺮﯼ )ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺧﺮﺍﺑﺎﺗﻴﮕﺮﯼ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ( ﺩﻳﮕﺮ ﻓﺰﻭﻧﯽ ﻳﺎﻓﺖ‪.‬‬ ‫ﺑﻮﻳﮋﻩ ﮐﻪ ﻣﻐﻮﻻﻥ ﻧﻴﺰ ﺁﻧﺮﺍ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺑﺴﻮﺩ ﺍﻳﺸﺎﻥ ﻣﻴﺒﻮﺩ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻴﮑﺒﺎﺭ ﭼﺸﻢ ﺍﺯ ﮐﺸﻮﺭ ﻭ ﮐﺸﻮﺭﺩﺍﺭﯼ ﭘﻮﺷﻨﺪ‬ ‫ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺻﻮﻓﻴﮕﺮﯼ ﻳﺎ ﻣﺎﻧﻨﺪﻫﺎﯼ ﺁﻥ ﺳﺮﮔﺮﻡ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﺯﻣﺎﻥ ﻣﻐﻮﻝ‪ ،‬ﺑﻬﺎﺭ ﺍﻳﻨﮕﻮﻧﻪ ﮔﻤﺮﺍﻫﻴﻬﺎ ﻭ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﻣﻴﺒﻮﺩ‪.‬‬ ‫ﺩﺭ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺯﻣﺎﻧﺴﺖ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺩﺳﺘﻪ ﻫﺎﯼ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﯽ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻭ ﺑﺮﺧﯽ ﺍﺯ‬ ‫ﺁﻧﺎﻥ ﺑﮑﺎﺭﻫﺎﯼ ﺷﮕﻔﺘﯽ ﺍﺯ ﺭﻓﺘﻦ ﺑﺪﺭﻭﻥ ﺁﺗﺶ ﻭ ﺑﺎﺯﯼ ﮐﺮﺩﻥ ﺑﺎ ﺍﻓﻌﯽ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻧﺪ‪ .‬ﻳﮑﺪﺳﺘﻪ ﺑﻨﺎﻡ ﻗﻠﻨﺪﺭﺍﻥ ﭘﺪﻳﺪ‬ ‫ﺁﻣﺪﻩ ﺍﻧﺪ ﮐﻪ ﻣﻮﯼ ﺳﺮ ﻭ ﺭﻳﺶ ﻭ ﺍﺑﺮﻭ ﻫﻤﻪ ﺭﺍ ﻣﻴﺘﺮﺍﺷﻴﺪﻩ ﺍﻧﺪ ﻭ ﺑﮑﺎﺭﻫﺎﯼ ﺷﮕﻔﺘﯽ ﻣﻴﭙﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﻧﻴﺰ ﺑﺮﺧﯽ ﺍﺯ ﭘﻴﺮﺍﻥ ﺑﺂﺭﺯﻭﯼ ﺗﺎﺝ ﻭ ﺗﺨﺖ ﺍﻓﺘﺎﺩﻩ ﺑﺪﺳﺘﻴﺎﺭﯼ ﺩﺭﻭﻳﺸﺎﻥ‪ ،‬ﺑﻨﻴﺎﺩ ﭘﺎﺩﺷﺎﻫﯽ ﺑﺮﺍﯼ ﺧﻮﺩ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﺮﺍﻥ‬ ‫ﻳﮑﯽ ﺍﺯ ﺁﻧﺎﻥ ﻣﻴﺮ ﻗﻮﺍﻡ ﺍﻟﺪﻳﻦ ﻣﺮﻋﺸﯽ )ﻳﺎ ﻣﻴﺮ ﺑﺰﺭﮒ( ﺑﻮﺩﻩ ﮐﻪ ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﭘﺎﺩﺷﺎﻫﯽ ﻣﺮﻋﺸﻴﺎﻥ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ‪ ،‬ﺩﻳﮕﺮﯼ‬ ‫ﺷﻴﺦ ﺟﻨﻴﺪ ﺻﻔﻮﯼ ﺑﻮﺩﻩ ﮐﻪ ﺑﺂﻥ ﺁﺭﺯﻭ ﺑﺮﺧﺎﺳﺘﻪ ﻭﻟﯽ ﺧﻮﺩ ﺍﻭ ﻭ ﭘﺴﺮﺵ ﺷﻴﺦ ﺣﻴﺪﺭ ﺩﺭ ﺍﻳﻨﺮﺍﻩ ﮐﺸﺘﻪ ﮔﺮﺩﻳﺪﻩ ﺍﻧﺪ ﻭ ﺍﻧﺠﺎﻡ ﮐﺎﺭ‬ ‫ﺑﺮﺍﯼ ﺷﺎﻩ ﺍﺳﻤﺎﻋﻴﻞ ﭘﺴﺮ ﺣﻴﺪﺭ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺧﺎﻧﺪﺍﻥ ﺻﻔﻮﯼ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻣﻴﺒﻮﺩ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺩﺭ ﺯﻣﺎﻥ ﺁﻥ ﺧﺎﻧﺪﺍﻥ ﺻﻮﻓﻴﮕﺮﯼ ﺑﻪ ﭘﻴﺸﺮﻓﺖ ﺑﻴﺸﺘﺮﯼ ﻧﺮﺳﻴﺪ‪،‬‬ ‫ﺑﻠﮑﻪ ﺍﺯ ﺁﺧﺮﻫﺎﯼ ﭘﺎﺩﺷﺎﻫﯽ ﺁﻥ ﺧﺎﻧﺪﺍﻥ ﻣﻴﺒﻮﺩ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﭼﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﭼﻪ ﺩﺭ ﺟﺎﻫﺎﯼ ﺩﻳﮕﺮ ﺭﻭ ﺑﻪ ﺍﻓﺴﺮﺩﮔﯽ ﻧﻬﺎﺩ ﻭ‬ ‫ﺭﻭﺯ ﺑﺮﻭﺯ ﺍﺯ ﺷﮑﻮﻩ ﻭ ﺭﻭﻧﻘﺶ ﮐﺎﺳﺖ ﻭ ﺗﺎﮐﻨﻮﻥ ﻫﻤﭽﻨﺎﻥ ﺭﻭ ﺑﻪ ﭘﺲ ﺭﻓﺘﻦ ﻣﻴﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺍﮐﻨﻮﻥ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺻﻮﻓﻴﺎﻥ ﭼﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﭼﻪ ﺩﺭ ﺟﺎﻫﺎﯼ ﺩﻳﮕﺮ ﺑﻔﺮﺍﻭﺍﻧﯽ ﻫﺴﺘﻨﺪ ﻭ ﺩﺳﺘﮕﺎﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭﭼﻴﺪﻩ‬ ‫ﻣﻴﺪﺍﺭﻧﺪ‪ .‬ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﮐﻨﻮﻥ ﺩﺭ ﺗﻬﺮﺍﻥ ﻭ ﺷﻴﺮﺍﺯ ﻭ ﻣﺮﺍﻏﻪ ﻭ ﮔﻮﻧﺎﺑﺎﺩ ﭘﻴﺮﺍﻧﯽ ﻫﺴﺘﻨﺪ ﺍﺯ ﻫﻨﺪﻭﺳﺘﺎﻥ‪ .‬ﻧﺎﻡ ﻣﻬﺮﺑﺎﺑﺎ ﻭ ﺷﺎﻩ ﺧﺎﻣﻮﺵ ﻭ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻣﻴﺸﻨﻮﻳﻢ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﺗﺎﺭﻳﺨﭽﻪ ﮐﻮﺗﺎﻫﯽ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ‪ .‬ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺩﺭ ﺍﻳﻦ ﻫﺰﺍﺭ ﻭ ﺳﻴﺼﺪ ﺳﺎﻝ ﮐﻪ ﺍﺯ ﺁﻏﺎﺯ ﺍﺳﻼﻡ ﻣﻴﮕﺬﺭﺩ‪ ،‬ﭼﻨﺪ‬ ‫ﭼﻴﺰ ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﺎﻧﯽ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﺗﻮﺩﻩ ﻫﺎﯼ ﻫﻤﺴﺎﻳﻪ ﮐﺎﺭﮔﺮ ﺑﻮﺩﻩ ﻭ ﻣﺎﻳﻪ ﺑﺪﺑﺨﺘﯽ ﺍﻳﻦ ﻣﺮﺩﻣﺎﻥ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻳﮑﯽ ﺍﺯ ﻫﻨﺎﻳﻨﺪﻩ ﺗﺮﻳﻦ‬ ‫ﺁﻧﻬﺎ ﻫﻤﻴﻦ ﺻﻮﻓﻴﮕﺮﯼ ﺑﻮﺩﻩ‪.‬‬ ‫ﻳﮏ ﻧﮑﺘﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻧﺴﺖ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺑﺎ ﻫﺮ ﺑﺨﺸﯽ ﺍﺯ ﮐﺎﺭﻫﺎﯼ ﺯﻧﺪﮔﺎﻧﯽ ﺑﺮﺧﻮﺭﺩﻩ ﻭ ﺯﻫﺮ ﺧﻮﺩ ﺭﺍ ﺑﻴﮑﺎﻳﮏ ﺁﻧﻬﺎ‬ ‫ﺁﻟﻮﺩﻩ‪ .‬ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﯽ‪ ،‬ﺧﺪﺍﺷﻨﺎﺳﯽ ﻭ ﭘﺮﻭﺭﺵ ﺭﻭﺍﻥ‪ ،‬ﺧﺮﺩ ﻭ ﭘﻴﺮﻭﯼ ﺍﺯ ﺁﻥ‪ ،‬ﺩﺭﺱ ﺧﻮﺍﻧﺪﻥ ﻭ ﺩﺍﻧﺶ ﭘﮋﻭﻫﯽ‪،‬‬ ‫ﺧﻴﻤﻬﺎ ﻭ ﺧﻮﻳﻬﺎ‪ ،‬ﮐﺎﺭ ﻭ ﭘﻴﺸﻪ‪ ،‬ﺁﺑﺎﺩﯼ ﺷﻬﺮﻫﺎ ﻭ ﺯﻣﻴﻨﻬﺎ‪ ،‬ﺧﺎﻧﻪ ﺩﺍﺭﯼ ﻭ ﺯﻧﺎﺷﻮﻳﯽ‪ ،‬ﻫﻤﻪ ﺭﺍ ﺯﻫﺮﺁﻟﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ‪.‬‬ ‫ﻳﮏ ﭼﻴﺰ ﺑﺪﺗﺮ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺷﻌﺮ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺭﻭﺍﺝ ﺑﺴﻴﺎﺭ ﻣﻴﺪﺍﺷﺘﻪ‪ ،‬ﺻﻮﻓﻴﺎﻥ ﺁﻥ ﺭﺍ ﺍﻓﺰﺍﺭ ﮐﺎﺭ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ‬ ‫ﺑﺒﺎﻓﻨﺪﮔﻴﻬﺎﯼ ﺩﺭﺍﺯﯼ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺯﻳﺎﻧﻤﻨﺪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻗﺎﻟﺐ ﺷﻌﺮ ﺑﻴﺮﻭﻥ ﺭﻳﺨﺘﻪ ﺍﺯ ﻫﻤﺎﻥ ﺭﺍﻩ ﺩﺭ ﻣﻐﺰﻫﺎ ﺟﺎ ﺩﺍﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻫﺰﺍﺭﺳﺎﻝ ﻗﺎﻓﻴﻪ ﺑﺎﻓﺎﻥ ﺑﺰﺭﮔﯽ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺭ ﻣﻴﺎﻥ ﺻﻮﻓﻴﺎﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﺳﻨﺎﻳﯽ ﻭ ﺍﺑﻮﺳﻌﻴﺪ ﻭ ﻋﻄﺎﺭ ﻭ ﻣﻮﻟﻮﯼ ﻭ‬ ‫ﺍﻭﺣﺪﯼ ﻭ ﺟﺎﻣﯽ ﻭ ﺷﺒﺴﺘﺮﯼ ﻭ ﺩﻳﮕﺮﺍﻥ ـ ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ ﺷﻌﺮﻫﺎﯼ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻣﺜﻨﻮﯼ ﻭ ﻏﺰﻝ ﻭ ﺩﻭ ﺑﻴﺘﯽ ﺑﻴﺎﺩﮔﺎﺭ ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ‬ ‫)ﮔﺬﺷﺘﻪ ﺍﺯ ﮐﺘﺎﺑﻬﺎﯼ ﺑﺴﻴﺎﺭﯼ ﮐﻪ ﺑﺎ ﻧﺜﺮ ﻧﻮﺷﺘﻪ ﺍﻧﺪ(‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺑﺪﺗﺮ ﺁﻥ ﺑﻮﺩﻩ ﮐﻪ ﺷﺎﻋﺮﺍﻥ ﺩﻳﮕﺮ ﮐﻪ ﺩﺭ ﭘﯽ ﻣﻀﻤﻮﻥ ﻣﻴﮕﺮﺩﻳﺪﻩ ﺍﻧﺪ ﺗﺎ ﺷﻌﺮﯼ ﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺻﻮﻓﻴﮕﺮﯼ‬ ‫ﺳﺮﻣﺎﻳﻪ ﺍﯼ ﺑﺮﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ ﮐﻪ ﮔﺮﻓﺘﻪ ﻭ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﺭﺍ ﺍﺯ ﭘﻴﺸﺮﻭﺍﻥ ﺻﻮﻓﯽ )ﺍﺯ ﺷﺒﻠﯽ ﻭ ﺑﺎﻳﺰﻳﺪ ﻭ ﺳﻌﺮﯼ ﻭ ﺍﺑﺮﺍﻫﻴﻢ‬ ‫ﺍﺩﻫﻢ ﻭ ﺩﻳﮕﺮﺍﻥ( ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﺎ ﺁﺏ ﻭ ﺗﺎﺏ ﺑﺮﺷﺘﻪ ﺷﻌﺮ ﮐﺸﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻧﺘﻴﺠﻪ ﺁﻥ ﺭﺍ ﺩﺍﺩﻩ ﮐﻪ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺑﻴﭙﺎ ﻭ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺯﻫﺮﺁﻟﻮﺩ ﺻﻮﻓﻴﺎﻥ ﻫﻤﮕﺎﻧﻲ ﮔﺮﺩﻳﺪﻩ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﺻﻮﻓﻴﺎﻥ ﻭ‬ ‫ﭘﻴﺮﻭﺍﻧﺸﺎﻥ‪ ،‬ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﺁﻟﻮﺩﻩ ﺁﻧﻬﺎ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻣﺮﻭﺯ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﻧﺒﻮﻫﯽ ﺍﺯ ﻣﺮﺩﻡ ﺑﯽ ﺁﻧﮑﻪ ﺧﻮﺩ ﺑﻔﻬﻤﻨﺪ ﻭ ﺑﺨﻮﺍﻫﻨﺪ‪ ،‬ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ‬ ‫ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﻣﻐﺰ ﺧﻮﺩ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﮔﺮﻓﺘﺎﺭ ﺯﻫﺮ ﻫﻨﺎﻳﻨﺪﻩ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷﻨﺪ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺻﻮﻓﻴﮕﺮﯼ ﻳﮑﯽ ﺍﺯ ﺷﻮﻧﺪﻫﺎﯼ ﺑﺪﺑﺨﺘﯽ ﺍﻳﻦ ﺗﻮﺩﻩ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﺍﻳﻨﺴﺖ ﺷﻤﺎ ﻣﻴﺒﻴﻨﻴﺪ ﺷﺮﻗﺸﻨﺎﺳﺎﻥ ﮐﻪ‬ ‫ﺧﻮﺩ ﺑﺪﺧﻮﺍﻫﺎﻥ ﺷﺮﻗﻨﺪ‪ ،‬ﮐﻮﺷﺸﻬﺎﯼ ﺑﺴﻴﺎﺭ ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﻧﮕﺰﺍﺭﻧﺪ ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ ﺍﺯ ﮐﺎﺭ ﺍﻓﺘﺪ ﻭ ﮐﺘﺎﺑﻬﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﺩﺭ ﺯﻣﻴﻨﻪ‬ ‫ﺻﻮﻓﻴﮕﺮﯼ ﻣﻴﻨﻮﻳﺴﻨﺪ ﻭ ﺑﺪﺳﺘﺎﻭﻳﺰ ﺟﺴﺘﺠﻮﻫﺎﯼ ﺗﺎﺭﻳﺨﯽ ﭘﺸﺘﻴﺒﺎﻧﯽ ﺁﺷﮑﺎﺭ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻴﺒﻴﻨﻴﺪ ﻭﺯﺍﺭﺕ ﻓﺮﻫﻨﮓ‬ ‫ﺍﻳﺮﺍﻥ ﮐﻪ ﺩﺳﺘﮕﺎﻫﯽ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ‪ ،‬ﺑﺪﺧﻮﺍﻫﺎﻥ ﺍﻳﻦ ﺗﻮﺩﻩ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﻳﮑﯽ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﻫﺎﯼ ﻓﺮﻫﻨﮓ ﺧﻮﺩ ﮔﺮﻓﺘﻪ‪،‬‬ ‫ﺍﺯ ﺁﻧﺴﻮ ﻧﻴﺰ ﺑﭽﺎﭖ ﮐﺮﺩﻥ ﻭ ﭘﺮﺍﮐﻨﺪﻥ ﮔﻔﺘﻪ ﻫﺎﯼ ﺻﻮﻓﻴﺎﻥ ﮐﻮﺷﺸﻬﺎ ﻣﻴﮑﻨﺪ‪.‬‬

‫ﺑﺪﻳﻬﺎﻳﯽ ﮐﻪ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻣﻴﺘﻮﺍﻥ ﺷﻤﺮﺩ‬ ‫ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ ﺻﻮﻓﻴﮕﺮﯼ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﮑﻪ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺑﻴﭙﺎﺳﺖ‪ ،‬ﭼﻮﻥ ﺑﻬﺮ ﮔﻮﺷﻪ ﺯﻧﺪﮔﺎﻧﯽ ﺑﺮﻣﻴﺨﻮﺭﺩ‪ ،‬ﺯﻳﺎﻧﻬﺎﯼ ﺑﺴﻴﺎﺭﯼ‬ ‫ﺍﺯ ﺁﻥ ﭘﺪﻳﺪ ﻣﻴﺂﻳﺪ‪ .‬ﺁﻧﮕﺎﻩ ﻫﺰﺍﺭﺳﺎﻝ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﮔﻤﺮﺍﻫﯽ ﺩﺭ ﻣﻴﺎﻥ ﺗﻮﺩﻩ ﻫﺎ ﺟﺎ ﺑﺮﺍﯼ ﺧﻮﺩ ﺑﺎﺯ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﭼﻨﺪ ﮐﺸﻮﺭ‬ ‫ﺭﻭﺍﺝ ﺩﺍﺷﺘﻪ ﻭ ﺩﺳﺘﻪ ﺑﻨﺪﻳﻬﺎﻳﻲ ﺩﺭ ﻣﻴﺎﻥ ﺑﻮﺩﻩ ﻭ ﺑﺎ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺗﺎﺭﻳﺨﻲ ﺁﻣﻴﺨﺘﮕﯽ ﭘﻴﺪﺍ ﺷﺪﻩ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺍﺯ ﺑﺪﻳﻬﺎﯼ‬ ‫ﺁﻥ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ‪ ،‬ﺳﺨﻦ ﺭﺍﻧﻴﻢ ﻭ ﺑﺪﺍﺳﺘﺎﻧﻬﺎﯼ ﺗﺎﺭﻳﺨﯽ ﭘﺮﺩﺍﺯﻳﻢ‪ ،‬ﻧﺎﭼﺎﺭ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ ﮐﺘﺎﺏ ﺑﺲ ﺑﺰﺭﮔﯽ ﭘﺪﻳﺪ ﺁﻭﺭﻳﻢ‪.‬‬ ‫ﭼﻮﻥ ﻣﺎ ﺭﺍ ﺁﻥ ﻓﺮﺻﺖ ﻧﻴﺴﺖ ﻭ ﺁﻧﮕﺎﻩ ﺑﺮﺍﯼ ﺧﻮﺍﺳﺖ ﻣﺎ ﮐﻪ ﺑﻴﺪﺍﺭﯼ ﻣﺮﺩﻡ ﺍﺳﺖ ﻧﻴﺎﺯ ﺑﻪ ﭼﻨﻴﻦ ﮔﻔﺘﮕﻮﻫﺎﯼ ﺩﺭﺍﺯ ﻧﻤﻴﺒﺎﺷﺪ‪ ،‬ﺍﺯ‬ ‫ﺍﻳﻨﺮﻭ ﺩﺭ ﺍﻳﻦ ﺩﻓﺘﺮ ﺑﮑﻮﺗﺎﻫﯽ ﺳﺨﻦ ﮐﻮﺷﻴﺪﻩ ﺗﻨﻬﺎ ﭼﻨﺪ ﺭﺷﺘﻪ ﺍﻳﺮﺍﺩﻫﺎﯼ ﺭﻭﺷﻨﯽ ﺭﺍ ﻳﺎﺩ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ‪.‬‬ ‫ﻧﺨﺴﺖ‪ :‬ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ ﺑﻨﻴﺎﺩ ﺻﻮﻓﻴﮕﺮﯼ ﺑﻪ »ﻳﮑﯽ ﺑﻮﺩﻥ ﻫﺴﺘﯽ« )ﻭﺣﺪﺕ ﻭﺟﻮﺩ( ﺍﺳﺖ‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺧﺪﺍ ﻫﻤﺎﻥ ﻫﺴﺘﯽ‬ ‫ﺳﺎﺩﻩ )ﻭﺟﻮﺩ ﻣﻄﻠﻖ( ﺍﺳﺖ ﮐﻪ ﻫﻤﻪ ﭼﻴﺰﻫﺎ ﺩﺍﺭﺍﯼ ﺁﻥ ﻣﻴﺒﺎﺷﻨﺪ«‪ .‬ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ ﻣﻌﻨﯽ ﺍﻳﻦ ﺳﺨﻦ ﺁﻧﺴﺖ ﮐﻪ ﺧﺪﺍﻳﯽ ﻧﻴﺴﺖ ﻭ ﻣﺎ‬ ‫ﺧﻮﺩ ﺧﺪﺍﻳﻴﻢ‪ .‬ﻭﻟﯽ ﮔﻔﺘﻪ ﻫﺎﯼ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺎ ﺍﻳﻦ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﮔﻔﺘﻪ ﻫﺎﯼ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻳﺸﺎﻥ ﭼﻨﻴﻦ ﻭﺍ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ‬ ‫ﺧﺪﺍﻳﯽ ﻫﺴﺖ ﻭ ﻣﺎ )ﻳﺎ ﺭﻭﺍﻧﻬﺎﯼ ﻣﺎ( ﺍﺯﻭ ﺟﺪﺍ ﺷﺪﻩ‪ .‬ﺍﻳﻦ ﺧﻮﺩ ﻳﮏ ﺍﻳﺮﺍﺩﻳﺴﺖ ﮐﻪ ﮔﻔﺘﻪ ﻫﺎﺷﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺳﺖ‪.‬‬ ‫ﺍﺑﻮﺑﮑﺮ ﺭﺍﺯﯼ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺻﻮﻓﻴﺎﻥ ﺷﻤﺮﺩﻩ ﻣﻴﺸﻮﺩ ﺩﺭ »ﻣﺮﺻﺎﺩ ﺍﻟﻌﺒﺎﺩ« ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻬﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﺑﺲ ﮐﺮﺩﻩ ﮐﻪ‬ ‫»ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﻗﺮﺏ ﺟﻮﺍﺭ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺑﻌﺎﻟﻢ ﻗﺎﻟﺐ ﻭ ﻇﻠﻤﺖ ﺁﺷﻴﺎﻥ ﻋﻨﺎﺻﺮ ﻭ ﻭﺣﺸﺖ ﺳﺮﺍﯼ ﺩﻧﻴﺎ« ﭘﺎﻳﻴﻦ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ‬ ‫ﻣﻴﮕﻮﻳﺪ‪ :‬ﮔﺎﻫﯽ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﮐﺴﺎﻧﯽ ﺁﻥ ﺳﺮﮔﺬﺷﺖ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﮑﺮﺩﻩ ﻭ ﺩﺭ ﻳﺎﺩ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﻭ ﻳﮑﺪﺍﺳﺘﺎﻧﯽ ـ ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻢ‬ ‫ﺍﻓﺴﺎﻧﻪ ﺍﯼ ـ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﺑﺠﺎﺳﺖ ﺁﻧﺮﺍ ﺩﺭ ﭘﺎﻳﻴﻦ ﺑﻴﺎﻭﺭﻳﻢ‪ .‬ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬ ‫»ﺷﻴﺦ ﻣﺤﻤﺪ ﮐﻮﻓﯽ ﺭﺣﻤﻪ ﺍﷲ ﺩﺭ ﻧﻴﺸﺎﺑﻮﺭ ﺣﮑﺎﻳﺖ ﮐﺮﺩﯼ ﮐﻪ ﺷﻴﺦ ﻋﻠﯽ ﻣﺆﺫﻥ ﺭﺍ ﺩﺭﻳﺎﻓﺘﻪ ﺑﻮﺩ ﮐﻪ ﺍﻭ ﻓﺮﻣﻮﺩ ﮐﻪ ﻣﺮﺍ ﻳﺎﺩ‬ ‫ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻋﺎﻟﻢ ﻗﺮﺏ ﺣﻖ ﺑﺪﻳﻦ ﻋﺎﻟﻢ ﻣﻴﺂﻣﺪﻡ ﻭ ﺭﻭﺡ ﻣﺮﺍ ﺑﺂﺳﻤﺎﻧﻬﺎ ﻣﻴﮕﺬﺭﺍﻧﻴﺪﻧﺪ‪ .‬ﺑﻬﺮ ﺁﺳﻤﺎﻥ ﮐﻪ ﺭﺳﻴﺪﻡ‪ ،‬ﺍﻫﻞ ﺁﻥ ﺁﺳﻤﺎﻥ ﺑﺮ‬ ‫ﻣﻦ ﺑﮕﺮﻳﺴﺘﻨﺪ ﮔﻔﺘﻨﺪ ﺑﻴﭽﺎﺭﻩ ﺭﺍ ﺍﺯ ﻣﻘﺎﻡ ﻗﺮﺏ ﺑﻌﺎﻟﻢ ﺑﻌﺪ ﻣﻴﻔﺮﺳﺘﻨﺪ ﻭ ﺍﺯ ﺍﻋﻠﯽ ﺑﻪ ﺍﺳﻔﻞ ﻣﻴﺂﻭﺭﻧﺪ ﻭ ﺍﺯ ﻓﺮﺍﺧﻨﺎﯼ ﺣﻀﺎﻳﺮ ﻗﺪﺱ ﺑﻪ‬ ‫ﺗﻨﮕﻨﺎﯼ ﺳﺮﺍﯼ ﺩﻧﻴﺎ ﻣﻴﺮﺳﺎﻧﻨﺪ‪ ،‬ﺑﺮ ﺁﻥ ﺗﺄﺳﻔﻬﺎ ﻣﻴﺨﻮﺭﺩﻧﺪ ﻭ ﺑﺮ ﻣﻦ ﻣﻴﺒﺨﺸﻮﺩﻧﺪ‪ .‬ﺧﻄﺎﺏ ﻋﺰﺕ ﺑﺪﻳﺸﺎﻥ ﺭﺳﻴﺪ ﮐﻪ ﻣﻴﭙﻨﺪﺍﺭﻳﺪ ﮐﻪ‬ ‫ﻓﺮﺳﺘﺎﺩﻥ ﺍﻭ ﺑﺪﺍﻥ ﻋﺎﻟﻢ ﺍﺯ ﺑﺮﺍﯼ ﺧﻮﺍﺭﯼ ﺍﻭﺳﺖ‪ .‬ﺑﻌﺰﺕ ﺧﺪﺍﻭﻧﺪﯼ ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻣﺪﺕ ﻋﻤﺮ ﺍﻭ ﺩﺭ ﺁﻥ ﺟﻬﺎﻥ ﺍﮔﺮ ﻳﮑﺒﺎﺭ ﺑﺮ ﺳﺮ‬ ‫ﭼﺎﻫﯽ ﺩﻟﻮﯼ ﺁﺏ ﺩﺭ ﺳﺒﻮﯼ ﭘﻴﺮﻩ ﺯﻧﯽ ﮐﻨﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺑﻬﺘﺮ ﺍﺯ ﺁﻧﮑﻪ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺷﻤﺎ ﺩﺭ ﺣﻀﺎﻳﺮ ﻗﺪﺱ ﺑﺴﺒﻮﺣﯽ ﻣﺸﻐﻮﻝ ﺑﺎﺷﻴﺪ‪.‬‬ ‫ﺷﻤﺎ ﺳﺮ ﺩﺭ ﺯﻳﺮ ﮔﻠﻴﻢ ﮐﻞ ﺣﺰﺏ ﺑﻤﺎ ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ ﮐﺸﻴﺪ ﻭ ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪﯼ ﺑﻤﺎ ﺑﺎﺯﮔﺰﺍﺭﻳﺪ ﮐﻪ ﺍﻧﯽ ﺍﻋﻠﻢ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ«‪.‬‬ ‫ﻭﻟﯽ ﺑﻮﺩﻩ ﺍﻧﺪ ﺑﺴﻴﺎﺭ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﺁﺷﮑﺎﺭﻩ ﺑﺪﻋﻮﯼ ﺧﺪﺍﻳﯽ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻠﮑﻪ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﺨﺪﺍﻳﯽ ﺳﺘﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﻣﺎ ﺫﺍﺕ ﺫﻭﺍﻟﺠﻼﻝ ﺧﺪﺍﻭﻧﺪ ﺍﮐﺒﺮﻳﻢ‬

‫ﻗﺪﻭﺱ ﻭﺍﺭ ﺍﺯ ﻫﻤﻪ ﺍﻟﻮﺍﺙ ﺑﺮﺗﺮﻳﻢ‬

‫ﻣﺎﻳﻴﻢ ﻭ ﺫﺍﺕ ﻣﺎﺳﺖ ﺑﻬﺮ ﺫﺭﻩ ﻋﻴﺎﻥ‬

‫ﺁﺛﺎﺭ ﺫﺍﺕ ﻣﺎﺳﺖ ﻧﺪﺍﻧﯽ ﮐﻪ ﺩﻳﮕﺮﻳﻢ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪١٧ .................................................................................................................. ..........................................................................‬‬

‫ﻣﻦ ﺧﻮﻳﺶ ﺭﺍ ﺑﺨﻮﻳﺶ ﺳﺘﺎﻳﻢ ﺑﻬﺮ ﺻﻔﺖ‬

‫ﮔﺎﻫﯽ ﺷﺮﺍﺏ ﻭ ﺷﺎﻫﺪ ﻭ ﮔﺎﻫﯽ ﭼﻪ ﺳﺎﻏﺮﻳﻢ‬

‫ﺍﯼ ﺩﻝ ﺗﻮﻳﻲ ﺧﺪﺍﯼ ﻣﺒﻴﻦ ﻏﻴﺮ ﺩﺭ ﻣﻴﺎﻥ‬

‫ﻣﺎ ﺫﺍﺕ ﺫﻭﺍﻟﺠﻼﻝ ﺧﺪﺍﻭﻧﺪ ﺍﮐﺒﺮﻳﻢ‬

‫ﻣﻬﺮﺑﺎﺑﺎ ﮐﻪ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺑﻨﺎﻣﺴﺖ‪ ،‬ﻳﮑﯽ ﺍﺯ ﭘﻴﺮﻭﺍﻧﺶ ﺩﺭ ﮐﺘﺎﺑﯽ ﮐﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻧﻮﺷﺘﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺴﺨﻨﺎﻥ‬ ‫ﺑﺴﻴﺎﺭ ﺁﺷﮑﺎﺭﯼ ﺑﺮﺧﺎﺳﺘﻪ‪ ،‬ﻭ ﺍﺯ ﺯﺑﺎﻥ ﺧﻮﺩ ﻣﻬﺮﺑﺎﺑﺎ ﺩﺍﺳﺘﺎﻧﯽ ﭼﻨﻴﻦ ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬ ‫»ﺭﻭﺯﻱ ﺷﺨﺼﯽ ﺍﺯ ﺷﺖ ﻣﻬﺮﺑﺎﺑﺎ ﺑﺮ ﺣﺴﺐ ﮐﺎﻭﺵ ﻭ ﻓﻬﻢ ﺣﻘﻴﻘﺖ ﭘﺮﺳﻴﺪ ﮐﻪ ﺍﯼ ﻗﺒﻠﻪ ﻋﺎﻟﻤﻴﺎﻥ‪ ،‬ﺍﺯ ﺩﻋﻮﯼ ﺧﺪﺍﻳﯽ ﻭ‬ ‫ﻧﺒﻮﺕ ﻭ ﭘﻴﻐﻤﺒﺮﯼ ﻭ ﺣﻘﺎﻧﻴﺖ ﺗﻮ ﺗﮑﺎﻥ ﻭ ﺳﮑﺘﻪ ﺳﺨﺘﯽ ﺑﻤﺨﻠﻮﻕ ﻭﺍﺭﺩ ﺁﻣﺪﻩ ﻭ ﺍﺯ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﮐﻠﻤﻪ ﻭ ﺟﻤﻠﻪ ﻫﻤﻪ ﺭﻡ ﻣﻴﻨﻤﺎﻳﻨﺪ‪،‬‬ ‫ﺗﮑﻠﻴﻒ ﭼﻴﺴﺖ؟‪..‬‬ ‫ﺷﺖ ﻣﻬﺮﺑﺎﺑﺎ ﺟﻮﺍﺏ ﺩﺍﺩ ﮐﻪ ﺍﺯ ﻗﻮﻝ ﻣﻦ ﺑﻤﺪﻋﻴﺎﻥ ﻭ ﻣﺨﺎﻟﻔﺎﻥ ﻣﻦ ﺑﮕﻮ ﮐﻪ ﻣﻦ ﻧﻤﻴﮕﻮﻳﻢ ﮐﻪ ﻣﻦ ﺧﺪﺍﻳﻢ‪ ،‬ﺑﻠﻜﻪ ﻓﺮﻳﺎﺩ ﻣﻴﺰﻧﻢ‬ ‫ﻛﻪ ﻣﻦ ﺧﺪﺍﻳﻢ‪ ،‬ﺗﻮ ﺧﺪﺍﻳﻲ‪ ،‬ﺍﻭ ﺧﺪﺍﺳﺖ‪ ،‬ﻣﺎ ﺧﺪﺍﻳﻴﻢ‪ ،‬ﺷﻤﺎ ﺧﺪﺍﻳﻴﺪ‪ ،‬ﺍﻳﺸﺎﻥ ﺧﺪﺍﻳﻨﺪ‪ ،‬ﺩﻭﺳﺘﺎﻥ ﺧﺪﺍﻳﻨﺪ‪ ،‬ﺩﺷﻤﻨﺎﻥ ﻭ ﻣﺨﺎﻟﻔﻴﻦ ﻫﻢ‬ ‫ﺧﺪﺍﻳﻨﺪ‪ ،‬ﺑﻠﮑﻪ ﻣﻨﻬﻢ ﺍﺯ ﮔﻔﺘﺎﺭ ﺁﻧﻬﺎ ﺭﻡ ﻣﻴﻨﻤﺎﻳﻢ ﻭ ﺩﺭ ﺷﮕﻔﺖ ﻭ ﺗﻌﺠﺒﻢ ﺑﺸﻨﻴﺪﻥ ﺍﻳﻨﮑﻪ ﺁﻧﻬﺎ ﺧﻮﺩ ﺭﺍ ﺑﻨﺪﻩ ﻭ ﻣﺨﻠﻮﻕ ﺩﺍﻧﺴﺘﻪ ﻭ‬ ‫ﻣﻴﺨﻮﺍﻧﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻫﻤﻴﻦ ﺟﺴﻢ ﻳﮏ ﺫﺭﻉ ﻳﺎ ﺩﻭ ﺫﺭﻋﯽ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﻣﻦ ﻧﻪ ﻓﻘﻂ ﺧﻮﺩ ﺭﺍ ﺧﺪﺍ ﺧﻮﺍﻧﺪﻩ ﻭ ﺧﺪﺍ ﻣﻴﺒﻴﻨﻢ ﺑﻠﮑﻪ ﺳﺎﻳﺮﻳﻦ‬ ‫ﻫﻢ ﻫﺮﻳﮏ ﺑﺎﻻﻧﻔﺮﺍﺩ ﺧﺪﺍﻳﻨﺪ ﻭ ﺧﺪﺍ ﻫﻢ ﺧﻮﺩ ﺁﻧﻬﺎﻳﻨﺪ‪ .‬ﻓﺮﻗﯽ ﻣﻴﺎﻧﻪ ﻣﻦ ﻭ ﺁﻧﻬﺎ ﻧﻴﺴﺖ«‪.‬‬ ‫ﺷﻤﺎ ﺍﮔﺮ ﻣﺜﻨﻮﯼ ﻣﻼﯼ ﺭﻭﻣﯽ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﮔﺎﻫﯽ ﺑﻴﮑﺒﺎﺭ ﺻﻮﻓﯽ ﻣﻴﺸﻮﺩ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺂﻥ ﺟﻬﺎﻥ ﭘﻨﺪﺍﺭﯼ ﻳﮑﯽ‬ ‫ﺑﻮﺩﻥ ﻫﺴﺘﯽ ﻣﻴﮑﺸﺎﻧﺪ‪:‬‬ ‫ﺑﺸﻨﻮ ﺍﺯ ﻧﯽ ﭼﻮﻥ ﺣﮑﺎﻳﺖ ﻣﻴﮑﻨﺪ‬

‫ﻭﺯ ﺟﺪﺍﻳﻴﻬﺎ ﺷﮑﺎﻳﺖ ﻣﻴﮑﻨﺪ‬

‫ﺍﺯ ﻧﻴﺴﺘﺎﻥ ﺗﺎ ﻣﺮﺍ ﺑﺒﺮﻳﺪﻩ ﺍﻧﺪ‬

‫ﺍﺯ ﻧﻔﻴﺮﻡ ﻣﺮﺩ ﻭ ﺯﻥ ﻧﺎﻟﻴﺪﻩ ﺍﻧﺪ‬

‫ﮔﺎﻫﯽ ﻧﻴﺰ ﺁﻧﻬﺎ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑﻨﺪ ﻭ ﺳﺨﻦ ﺍﺯ ﺧﺪﺍ ﺑﺪﺍﻧﺴﺎﻥ ﮐﻪ ﺑﺎﻭﺭ ﮐﺮﺩﻩ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻴﺒﻮﺩﻩ ﻣﻴﺮﺍﻧﺪ ﻭ ﺩﺍﺳﺘﺎﻧﻬﺎ ﻣﻴﺴﺮﺍﻳﺪ‪.‬‬ ‫ﺗﻨﻬﺎ ﺍﻭ ﻧﻴﺴﺖ‪ ،‬ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﺳﺮﮔﺮﺩﺍﻧﯽ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ »ﻳﮑﯽ ﺑﻮﺩﻥ ﻫﺴﺘﯽ« ﺭﺍ ﺑﻬﺮ ﻣﻌﻨﺎﻳﯽ ﮐﻪ ﻣﻴﮕﻴﺮﻧﺪ ﺍﻳﺮﺍﺩﻫﺎﻳﯽ ﺑﺂﻥ ﻫﺴﺖ‪:‬‬ ‫‪ (١‬ﺍﻳﻦ ﺳﺨﻦ ﭘﻨﺪﺍﺭ ﺍﺳﺖ ﻭ ﺩﻟﻴﻠﯽ ﻫﻤﺮﺍﻩ ﺁﻥ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻳﮏ ﻧﻤﻮﻧﻪ ﺍﺯ ﭘﺮﻳﺸﺎﻧﮕﻮﻳﻴﻬﺎﯼ ﻓﻴﻠﺴﻮﻓﺎﻧﺴﺖ ﮐﻪ ﻳﮑﺪﺳﺘﻪ‬ ‫ﺑﺪﻳﻨﺴﺎﻥ ﺁﺩﻣﯽ ﺭﺍ ﺑﺨﺪﺍﻳﯽ ﺭﺳﺎﻧﺪﻩ ﺍﻧﺪ ﻭ ﻳﮑﺪﺳﺘﻪ ﺁﻧﺮﺍ ﺑﺎ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﻭ ﺩﺩﺍﻥ ﺑﻴﮏ ﺯﻧﺠﻴﺮ ﮐﺸﻴﺪﻩ ﻫﻴﭽﮕﻮﻧﻪ ﺟﺪﺍﻳﯽ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﻧﺸﻨﺎﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫‪ (٢‬ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﺩﺍﺳﺘﺎﻥ ﺧﺪﺍﺷﻨﺎﺳﯽ )ﮐﻪ ﺩﺭ ﭘﻴﺶ ﻳﺎﺩﺵ ﮐﺮﺩﻳﻢ( ﻧﺎﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ‪ .‬ﺁﺩﻣﻴﺎﻧﯽ ﮐﻪ ﻧﺎﺧﻮﺍﻫﺎﻥ ﺑﺎﻳﻦ ﺟﻬﺎﻥ‬ ‫ﺁﻣﺪﻩ ﻭ ﻧﺎﺧﻮﺍﻫﺎﻥ ﻣﻴﺮﻭﻧﺪ‪ ،‬ﭼﻪ ﺳﺰﺩ ﮐﻪ ﺧﺪﺍ ﻳﺎ ﺍﺯ ﺧﺪﺍ ﺧﻮﺍﻧﺪﻩ ﺷﻮﻧﺪ؟!‪..‬‬ ‫‪ (٣‬ﺁﺩﻣﻴﺎﻥ ﺧﺪﺍ ﻳﺎ ﺍﺯ ﺧﺪﺍ‪ ،‬ﻫﺮﭼﻪ ﻣﻴﺨﻮﺍﻫﯽ ﺑﮕﻮ‪ ،‬ﺩﻳﮕﺮ ﭼﺮﺍ ﺍﺯ ﺧﻮﺷﻴﻬﺎ ﭼﺸﻢ ﭘﻮﺷﻨﺪ؟!‪ ..‬ﭼﺮﺍ ﺑﺨﻮﺩ ﺳﺨﺘﯽ ﺩﻫﻨﺪ؟!‪..‬‬ ‫ﭼﺮﺍ ﺟﻬﺎﻥ ﺭﺍ ﺧﻮﺍﺭ ﺩﺍﺭﻧﺪ؟!‪ ..‬ﺍﺯ ﺍﻳﻨﻬﺎ ﭼﻪ ﻧﺘﻴﺠﻪ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟!‪ ..‬ﺍﮔﺮ ﺑﺪﺍﻧﺴﺎﻥ ﮐﻪ ﻣﻴﮕﻮﻳﻴﺪ ﺁﺩﻣﯽ ﺍﺯ ﺧﺪﺍﺳﺖ‪ ،‬ﭘﺲ ﺩﻳﺮ ﻳﺎ ﺯﻭﺩ‬ ‫ﺑﺎﻭ ﺧﻮﺍﻫﺪ ﭘﻴﻮﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﺑﺎﻳﻦ ﮐﻮﺷﺸﻬﺎ ﭼﻪ ﻧﻴﺎﺯ ﺍﺳﺖ؟!‪..‬‬ ‫ﺍﮔﺮ ﺧﻮﺍﺳﺘﺘﺎﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﺁﺩﻣﯽ ﺍﺯ ﺁﻟﻮﺩﮔﻴﻬﺎﯼ ﺟﺎﻧﯽ )ﮐﻪ ﺍﺯ ﻫﻮﺱ ﻭ ﺁﺯ ﻭ ﺧﺸﻢ ﻭ ﮐﻴﻨﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ( ﭘﻴﺮﺍﺳﺘﻪ ﮔﺮﺩﺩ‪،‬‬ ‫ﺁﻥ ﺭﺍﻫﺶ ﻧﻪ ﺍﻳﻨﻬﺎ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺁﻥ ﺭﺍﻫﺶ ﺷﻨﺎﺧﺘﻦ ﻣﻌﻨﯽ ﺭﺍﺳﺖ ﺁﺩﻣﻴﮕﺮﯼ ﻭ ﺩﺍﻧﺴﺘﻦ ﺁﻣﻴﻐﻬﺎﯼ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ ﮐﻪ ﻣﺎ ﺩﺭ ﺟﺎﻫﺎﯼ‬ ‫ﺩﻳﮕﺮ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪١٨ .................................................................................................................. ..........................................................................‬‬

‫ﺩﻭﻡ‪ :‬ﺑﻴﮑﺎﺭﯼ ﻭ ﺧﺎﻧﻘﺎﻩ ﻧﺸﻴﻨﯽ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺑﺮﮔﺰﻳﺪﻩ ﺍﻧﺪ‪ ،‬ﮔﻨﺎﻩ ﺑﺰﺭﮔﯽ ﺍﺯ ﺍﻳﺸﺎﻧﺴﺖ‪ .‬ﺍﻳﻦ ﻣﻴﺮﺳﺎﻧﺪ ﮐﻪ ﻫﻮﺳﺒﺎﺯﻳﻬﺎ ﭘﺮﺩﻩ‬ ‫ﺑﭽﺸﻢ ﭘﺸﻤﻴﻨﻪ ﭘﻮﺷﺎﻥ ﻓﺮﻭ ﻫﺸﺘﻪ ﺑﻮﺩﻩ ﮐﻪ ﺁﻣﻴﻐﻬﺎﯼ ﺑﺴﻴﺎﺭ ﺁﺷﮑﺎﺭ ﺯﻧﺪﮔﺎﻧﯽ ﺭﺍ ﻧﻴﺰ ﻧﻤﻴﺪﻳﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﻫﺮﮐﺴﯽ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔﺎﻧﯽ ﮐﻮﺷﺸﻬﺎﻳﯽ ﻣﻴﺒﺎﻳﺪ ﺗﺎ ﺧﻮﺭﺍﮎ ﻭ ﻧﻮﺷﺎﮎ ﻭ ﭘﻮﺷﺎﮎ ﻭ ﮔﺴﺘﺮﺍﮎ ﻭ ﺩﻳﮕﺮ‬ ‫ﻧﻴﺎﺯﻣﻨﺪﻳﻬﺎﯼ ﺯﻧﺪﮔﯽ ﺑﺴﻴﺠﻴﺪﻩ ﺷﻮﺩ ﻭ ﻫﺮﮐﺴﯽ ﺑﺎﻳﺪ ﺑﻨﻮﺑﺖ ﺧﻮﺩ ﺍﺯ ﺭﺍﻩ ﮐﺎﺭﯼ ﻳﺎ ﭘﻴﺸﻪ ﺍﯼ ﺑﮑﻮﺷﺶ ﭘﺮﺩﺍﺯﺩ ﻭ ﺑﺎ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻫﻤﺪﺳﺘﯽ ﮐﻨﺪ‪ ،‬ﻭ ﮐﺴﻴﮑﻪ ﻧﮑﻮﺷﺪ ﻭ ﻣﻔﺖ ﺧﻮﺭﺩ‪ ،‬ﻧﺎﺭﺍﺳﺘﯽ ﺑﺎ ﺗﻮﺩﻩ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﮔﻨﺎﻫﮑﺎﺭ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭ ﺟﺎﻳﻴﺴﺖ ﮐﻪ‬ ‫ﮐﺴﯽ ﻧﮑﻮﺷﺪ ﻭﻟﯽ ﺍﺯ ﻳﮑﺮﺍﻫﯽ ﺧﻮﺭﺍﮎ ﻭ ﭘﻮﺷﺎﮎ ﻭ ﺩﻳﮕﺮ ﻧﻴﺎﺯﻣﻨﺪﻳﻬﺎ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﻭ ﺍﮔﺮ ﮐﺴﯽ ﭼﻨﺎﻥ ﺭﺍﻫﯽ ﻫﻢ ﻧﻤﻴﺪﺍﺭﺩ‬ ‫ﻭ ﻫﻤﭽﻮﻥ ﺻﻮﻓﻴﺎﻥ ﺑﺎﻳﺪ ﺑﮕﺪﺍﻳﯽ ﻭ ﺩﺭﻳﻮﺯﻩ ﮔﺮﺩﯼ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﭘﻴﺪﺍﺳﺖ ﮐﻪ ﮔﻨﺎﻫﺶ ﺩﻭ ﺑﺮﺍﺑﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﮐﻪ ﻫﺮﮐﺴﯽ ﺗﻮﺍﻧﺪ ﻓﻬﻤﻴﺪ‪ ،‬ﻭﻟﯽ ﺻﻮﻓﻴﺎﻥ ﻧﻔﻬﻤﻴﺪﻩ ﺍﻧﺪ ﻭ ﺑﻴﮑﺎﺭﯼ ﻭ ﮔﺪﺍﻳﯽ ﺭﺍ ﺑﺨﻮﺩ ﺑﺮﮔﺰﻳﺪﻩ ﺍﻧﺪ‪ .‬ﺁﻥ‬ ‫ﻻﻑ ﺧﺪﺍﻳﻴﺸﺎﻥ‪ ،‬ﺍﻳﻦ ﻧﻨﮓ ﮔﺪﺍﻳﻴﺸﺎﻥ‪ ،‬ﻫﺮﻳﮑﯽ ﺍﺯ ﺩﻳﮕﺮﯼ ﺑﺪﺗﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺷﺎﻳﺪ ﮐﺴﺎﻧﯽ ﭼﻨﻴﻦ ﺩﺍﻧﻨﺪ ﮐﻪ ﮔﺪﺍﻳﯽ ﻭ ﺩﺭﻳﻮﺯﻩ ﮔﺮﺩﯼ ﮐﻪ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ‪ ،‬ﮐﺎﺭ ﺩﺭﻭﻳﺸﺎﻥ ﺑﯽ ﺍﺭﺝ ﻭ ﮔﻤﻨﺎﻡ‬ ‫ﻣﻴﺒﻮﺩﻩ‪ .‬ﻭﻟﯽ ﺭﺍﺳﺘﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺰﺭﮔﺎﻥ ﻭ ﭘﻴﺮﺍﻧﺸﺎﻥ ﻧﻴﺰ ﺑﺂﻥ ﻣﻴﭙﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪ .‬ﺷﻴﺦ ﺍﺑﻮﺳﻌﻴﺪ ﺍﺑﻮﺍﻟﺨﻴﺮ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺑﺴﻴﺎﺭ‬ ‫ﺑﻨﺎﻡ ﺍﻳﺸﺎﻥ ﺷﻤﺮﺩﻩ ﻣﻴﺸﺪﻩ‪ ،‬ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ﮐﺎﺭ ﺯﻣﺎﻧﯽ ﻧﻴﺰ ﺑﮕﺪﺍﻳﯽ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ ﻭ ﺍﻳﻨﮏ ﺟﻤﻠﻪ ﻫﺎﯼ ﺧﻮﺩ ﺍﻭ‪:‬‬ ‫»ﺍﺯ ﺟﻬﺖ ﺩﺭﻭﻳﺸﺎﻥ ﺑﺴﺆﺍﻝ ﻣﺸﻐﻮﻝ ﺷﺪﻳﻢ ﮐﻪ ﻫﻴﭻ ﭼﻴﺰ ﺳﺨﺖ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﻧﺪﻳﺪﻳﻢ‪ .‬ﺑﺮ ﻧﻔﺲ ﻫﺮﮐﻪ ﻣﺎ ﺭﺍ ﻣﻴﺪﻳﺪ ﺍﺑﺘﺪﺍ‬ ‫ﺩﻳﻨﺎﺭﯼ ﻣﻴﺪﺍﺩ‪ .‬ﭼﻮﻥ ﻣﺪﺗﯽ ﺑﺮﺁﻣﺪ ﮐﻤﺘﺮ ﻣﻴﺸﺪ ﺗﺎ ﺑﺪﺍﻧﮕﯽ ﺑﺎﺯ ﺁﻣﺪ ﻭ ﻓﺮﻭﺩ ﺁﻣﺪ ﺗﺎ ﺑﻴﮏ ﻣﻮﻳﺰ ﻭ ﻳﮏ ﺟﻮ ﺑﺎﺯ ﺁﻣﺪ‪ .‬ﭼﻨﺎﻥ ﺷﺪ ﮐﻪ‬ ‫ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻧﻤﻴﺪﺍﺩﻧﺪ‪ ،‬ﺗﺎ ﭼﻨﺎﻥ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﻧﻴﺰ ﻧﻤﻴﺪﺍﺩﻧﺪ«‪.‬‬ ‫ﺍﻳﻦ ﺍﺑﻮﺳﻌﻴﺪ ﺭﺍ ﺷﺎﮔﺮﺩﯼ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﺑﻮﺳﻌﺪ ﻧﺎﻡ‪ ،‬ﮐﻪ ﻣﻴﻨﻮﻳﺴﻨﺪ ﺳﭙﺲ ﺑﺒﻐﺪﺍﺩ ﺭﻓﺖ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺧﺎﻧﻘﺎﻫﯽ ﺳﺎﺧﺖ ﻭ ﺑﻨﺎﻡ‬ ‫ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺳﻌﺪ ﺩﺍﺳﺘﺎﻧﯽ ﺍﺯ ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺩﺭ ﺑﻐﺪﺍﺩ ﺑﮑﺎﺭﻭﺍﻥ ﺣﺎﺟﻴﺎﻥ ﺧﺮﺍﺳﺎﻥ ﻣﻴﻬﻤﺎﻧﯽ ﻣﻴﺪﺍﺩﻩ ﻭ ﺍﺯ ﺩﺭﻳﻮﺯﻩ ﺳﻔﺮﻩ‬ ‫ﺑﺮﺍﯼ ﺍﻳﺸﺎﻥ ﻣﻴﮕﺴﺘﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻤﻠﻪ ﻫﺎﯼ ﺧﻮﺩ ﺍﻭ ﺍﻳﻨﺴﺖ‪:‬‬ ‫»ﺟﻤﺎﻋﺘﯽ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﻗﺎﻓﻠﻪ ﺑﻮﺩﻧﺪ ﻭ ﺟﻤﻌﯽ ﺑﺎﺯﺭﮔﺎﻧﺎﻥ ﻭ ﻣﺮﺩﻡ ﺍﻧﺒﻮﻩ ﻫﻤﻪ ﺍﺟﺎﺑﺖ ﮐﺮﺩﻧﺪ ﻭ ﺑﻤﻮﺍﻓﻘﺖ ﺑﻴﺎﻣﺪﻧﺪ‪ ...‬ﻣﻦ‬ ‫ﺑﺮﺧﺎﺳﺘﻢ ﻭ ﺯﻧﺒﻴﻞ ﺑﺮﮔﺮﻓﺘﻢ ﻭ ﺭﻭﯼ ﺑﻪ ﺩﺭﻳﻮﺯﻩ ﻧﻬﺎﺩﻡ ﻭ ﻫﺮ ﺭﻭﺯ ﺑﺎﻣﺪﺍﺩ ﻭ ﺷﺒﺎﻧﮕﺎﻩ ﺳﻔﺮﻩ ﻣﻴﻨﻬﺎﺩﻡ ﻭ ﭘﻨﺞ ﻭﻗﺖ ﺑﺎﻧﮓ ﻧﻤﺎﺯ ﻣﻴﮕﻔﺘﻢ‬ ‫ﻭ ﺍﻣﺎﻣﺖ ﻣﻴﮑﺮﺩﻡ‪ ...‬ﺑﺮ ﺁﻥ ﻗﺮﺍﺭ ﺩﺭﻳﻮﺯﻩ ﻣﻴﮑﺮﺩﻡ ﻭ ﺳﻔﺮﻩ ﻣﻴﻨﻬﺎﺩﻡ‪.«...‬‬ ‫ﻫﻤﺎﻥ ﺍﺑﻮﺳﻌﻴﺪ ﻫﻨﮕﺎﻣﻴﮑﻪ ﺑﺸﻴﺨﯽ ﺭﺳﻴﺪﻩ ﻭ ﺧﺎﻧﻘﺎﻫﯽ ﺩﺭ ﻧﻴﺸﺎﺑﻮﺭ ﻳﺎ ﺩﺭ ﻣﻴﻬﻨﻪ ﻣﻴﺪﺍﺷﺘﻪ‪ ،‬ﮐﺎﺭﺵ ﺟﺰ ﺍﻳﻦ ﻧﻤﻴﺒﻮﺩﻩ ﮐﻪ ﻫﺮ‬ ‫ﺭﻭﺯ ﺩﺭﻭﻳﺸﺎﻥ ﺭﺍ ﺑﺪﺭ ﺍﻳﻦ ﺗﻮﺍﻧﮕﺮ ﻭ ﺁﻥ ﺗﻮﺍﻧﮕﺮ ﻓﺮﺳﺘﺪ ﻭ ﺍﺯ ﺍﻳﺸﺎﻥ ﭘﻮﻝ ﻳﺎ ﭼﻴﺰﻫﺎﯼ ﺩﻳﮕﺮ ﺑﺨﻮﺍﻫﺪ‪ ،‬ﻭ ﺍﮔﺮ ﮐﺴﯽ ﻧﺪﺍﺩ‪ ،‬ﺑﺎ ﺁﻥ‬ ‫ﺩﺷﻤﻨﯽ ﮐﻨﺪ ﻭ ﺑﺪ ﮔﻮﻳﺪ ﻭ ﺑﻴﻤﺶ ﺩﻫﺪ‪ .‬ﮐﺘﺎﺏ ﺑﺰﺭﮔﯽ ﮐﻪ ﺑﻨﺎﻡ »ﺍﺳﺮﺍﺭ ﺍﻟﺘﻮﺣﻴﺪ ﻓﯽ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺸﻴﺦ ﺍﺑﻮﺳﻌﻴﺪ« ﺑﭽﺎﭖ ﺭﺳﻴﺪﻩ ﭘﺮ‬ ‫ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺩﺍﺳﺘﺎﻧﻬﺎﺳﺖ‪ .‬ﺩﺭ ﻳﮑﺠﺎ ﻫﻢ ﻣﻴﻨﻮﻳﺴﺪ‪ :‬ﺷﻴﺦ ﺍﺯ ﺯﻧﯽ ﺑﺮﺍﯼ ﺩﺭﻭﻳﺸﺎﻥ ﻣﻴﻬﻤﺎﻧﯽ ﺧﻮﺍﺳﺖ ﻭ ﮔﻔﺖ‪ :‬ﭼﻴﺰﯼ ﻧﻤﻴﺪﺍﺭﻡ‪.‬‬ ‫ﺷﻴﺦ ﮔﻔﺖ‪ :‬ﺩﺭﻳﻮﺯﻩ ﮐﻦ ﻭ ﺑﺪﺳﺖ ﺁﻭﺭ‪.‬‬ ‫ﺩﺭ ﺟﺎﻳﻴﮑﻪ ﺑﻴﺴﺖ ﻳﺎ ﺳﯽ ﺗﻦ ﺍﺯ ﻣﺮﺩﺍﻥ ﺗﻨﺪﺭﺳﺖ ﻭ ﭘﺮﺧﻮﺍﺭ ﭘﯽ ﮐﺎﺭ ﻧﺮﻓﺘﻪ ﻭ ﺩﺭ ﻳﮏ ﺧﺎﻧﻘﺎﻫﯽ ﺭﻭﺯ ﻣﻴﮕﺰﺍﺭﺩﻩ ﺍﻧﺪ‪ ،‬ﺍﻳﻦ‬ ‫ﻧﺎﭼﺎﺭﯼ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﮐﺎﺭ ﺑﻪ ﺩﺭﻳﻮﺯﻩ ﻭ ﮔﺪﺍﻳﯽ ﮐﺸﺪ‪.‬‬ ‫ﺍﻳﻦ ﺑﻴﮑﺎﺭﯼ ﺯﻳﺎﻥ ﺩﻳﮕﺮﯼ ﺭﺍ ﻧﻴﺰ ﺩﺭ ﭘﯽ ﻣﻴﺪﺍﺷﺘﻪ ﻭ ﺁﻥ ﺍﻳﻨﮑﻪ ﺻﻮﻓﻴﺎﻥ ﺑﻨﺸﻴﻨﻨﺪ ﻭ ﺑﻴﻬﻮﺩﻩ ﺍﻧﺪﻳﺸﯽ ﻭ ﭘﻨﺪﺍﺭ ﺑﺎﻓﯽ ﮐﻨﻨﺪ‪.‬‬ ‫ﺑﻨﺸﻴﻨﻨﺪ ﻭ ﻣﻔﺖ ﺧﻮﺭﻧﺪ ﻭ ﮔﺰﺍﻑ ﺑﺎﻓﯽ ﮐﻨﻨﺪ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪١٩ .................................................................................................................. ..........................................................................‬‬

‫ﻣﺎ ﺫﺍﺕ ﺫﻭﺍﻟﺠﻼﻝ ﺧﺪﺍﻭﻧﺪ ﺍﮐﺒﺮﻳﻢ‬

‫ﻗﺪﻭﺱ ﻭﺍﺭ ﺍﺯ ﻫﻤﻪ ﺍﻟﻮﺍﺙ ﺑﺮﺗﺮﻳﻢ‬

‫ﺑﻨﺸﻴﻨﻨﺪ ﻭ ﻣﻔﺖ ﺧﻮﺭﻧﺪ ﻭ ﺑﻤﺮﺩﻡ ﺯﺑﺎﻧﺪﺭﺍﺯﯼ ﮐﻨﻨﺪ‪.‬‬ ‫ﺍﻫﻞ ﺩﻧﻴﺎ ﺍﺯ ﻛﻬﻴﻦ ﻭ ﺍﺯ ﻣﻬﻴﻦ‬

‫ﻟﻌﻨﺖ ﺍﷲ ﻋﻠﻴﻬﻢ‬

‫ﺍﺟﻤﻌﻴﻦ‬

‫ﺑﻨﺸﻴﻨﻨﺪ ﻭ ﻣﻔﺖ ﺧﻮﺭﻧﺪ ﻭ ﭼﺮﻧﺪﻫﺎﯼ ﺑﻴﺸﺮﻣﺎﻧﻪ ﺑﺎﻓﻨﺪ‪:‬‬ ‫ﺗﺎ ﮐﯽ ﻣﻌﻠﻢ ﻳﺎﺭﻡ ﺑﻪ ﻣﮑﺘﺐ‬

‫ﺍﺭﺳﻠﻪ ﻣﻌﻨﺎ ﻳﺮﺗﻊ ﻭ ﻳﻠﻌﺐ‬

‫ﺁﻧﻬﻤﻪ ﺑﺎﻓﻨﺪﮔﻴﻬﺎﯼ ﻣﻼﯼ ﺭﻭﻣﯽ ﺩﺭ ﻣﺜﻨﻮﯼ ﻳﺎ ﺩﺭ ﻏﺰﻟﻬﺎﯼ ﺑﻴﺸﻤﺎﺭﺵ ﻭ ﺁﻧﻬﻤﻪ ﺭﻳﺴﻨﺪﮔﻴﻬﺎﯼ ﺷﻴﺦ ﻋﻄﺎﺭ ﺩﺭ ﻣﻨﻄﻖ ﺍﻟﻄﻴﺮ ﻭ‬ ‫ﺩﻳﮕﺮ ﮐﺘﺎﺑﻬﺎﻳﺶ‪ ،‬ﻫﻤﻪ ﻧﺘﻴﺠﻪ ﺑﻴﮑﺎﺭ ﻧﺸﺴﺘﻦ ﻭ ﻣﻔﺖ ﺧﻮﺭﺩﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ ﮐﻪ ﺍﻳﻦ ﺻﻮﻓﻴﺎﻥ ﺭﻭﺯﻫﺎﯼ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﭼﻪ ﮐﺎﺭﻫﺎﻳﯽ ﻣﻴﮕﺬﺭﺍﻧﻴﺪﻩ ﺍﻧﺪ ﻭ ﻧﻴﺮﻭﻫﺎﯼ ﻣﻐﺰﯼ ﺧﻮﺩ ﺭﺍ ﺩﺭ‬ ‫ﭼﻪ ﺭﺍﻫﯽ ﺑﮑﺎﺭ ﻣﻴﺎﻧﺪﺍﺧﺘﻪ ﺍﻧﺪ‪ ،‬ﺩﺍﺳﺘﺎﻥ ﭘﺎﻳﻴﻦ ﺭﺍ ﺍﺯ »ﺍﺳﺮﺍﺭ ﺍﻟﺘﻮﺣﻴﺪ« ﻣﻴﺂﻭﺭﻡ‪:‬‬ ‫»ﺷﻴﺦ ﻣﺎ ﮔﻔﺖ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﮐﻪ ﺑﺂﻣﻞ ﺑﻮﺩﻳﻢ ﻳﮑﺮﻭﺯ ﭘﻴﺶ ﺷﻴﺦ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻳﻢ‪ .‬ﺩﻭ ﺷﺨﺼﯽ ﺁﻣﺪﻧﺪ ﻭ ﭘﻴﺶ ﻭﯼ‬ ‫ﺑﻨﺸﺴﺘﻨﺪ ﻭ ﮔﻔﺘﻨﺪ‪ :‬ﻳﺎ ﺷﻴﺦ‪ ،‬ﻣﺎ ﺭﺍ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺳﺨﻨﯽ ﺭﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻳﮑﯽ ﻣﻴﮕﻮﻳﺪ ﺍﻧﺪﻭﻩ ﺍﺯﻝ ﻭ ﺍﺑﺪ ﺗﻤﺎﻣﺘﺮ‪ .‬ﺩﻳﮕﺮﯼ ﻣﻴﮕﻮﻳﺪ ﺷﺎﺩﯼ‬ ‫ﺍﺯﻝ ﻭ ﺍﺑﺪ ﺗﻤﺎﻣﺘﺮ‪ .‬ﺍﮐﻨﻮﻥ ﺷﻴﺦ ﭼﻪ ﻣﻴﮕﻮﻳﺪ؟‪ ..‬ﺷﻴﺦ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﺩﺳﺘﯽ ﺑﺮﻭﯼ ﺧﻮﺩ ﻓﺮﻭﺩ ﺁﻭﺭﺩ ﻭ ﮔﻔﺖ ﺍﻟﺤﻤﺪﺍﷲ ﮐﻪ ﻣﻨﺰﻟﮕﺎﻩ‬ ‫ﭘﺴﺮ ﻗﺼﺎﺏ ﻧﻪ ﺍﻧﺪﻭﻩ ﻫﺴﺖ ﻧﻪ ﺷﺎﺩﯼ‪ .‬ﻟﻴﺲ ﻋﻨﺪ ﺭﺑﮑﻢ ﺻﺒﺎﺡ ﻭ ﻻ ﻣﺴﺎﺀ«‪.‬‬ ‫ﺑﺒﻴﻨﻴﺪ ﺑﺎ ﭼﻪ ﭼﻴﺰﻫﺎﯼ ﭘﻮﭺ ﻭ ﺑﻴﻬﻮﺩﻩ ﺍﯼ ﺧﻮﺩ ﺭﺍ ﺳﺮﮔﺮﻡ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺁﻥ ﭘﺮﺳﺶ ﭘﺮﺳﻨﺪﮔﺎﻥ ﻭ ﺍﻳﻦ ﭘﺎﺳﺦ ﺷﻴﺦ‬ ‫ﺍﺑﻮﺍﻟﻌﺒﺎﺱ )ﻳﺎ ﺑﮕﻔﺘﻪ ﺧﻮﺩ ﭘﺴﺮ ﻗﺼﺎﺏ(‪ ،‬ﻫﺮﻳﮑﯽ ﺍﺯ ﺩﻳﮕﺮﯼ ﺑﻴﻬﻮﺩﻩ ﺗﺮ‪.‬‬ ‫ﺳﻮﻡ‪ :‬ﺯﻥ ﻧﮕﺮﻓﺘﻦ ﺻﻮﻓﻴﺎﻥ ﮔﻨﺎﻩ ﺑﺰﺭﮒ ﺩﻳﮕﺮﯼ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩ‪ .‬ﺧﺪﺍ ﻣﺮﺩﺍﻥ ﺭﺍ ﺑﺮﺍﯼ ﺯﻧﺎﻥ ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺑﺮﺍﯼ ﻣﺮﺩﺍﻥ ﺁﻓﺮﻳﺪﻩ‬ ‫ﻭ ﺷﻤﺎﺭﻩ ﺁﻧﺎﻥ ﺭﺍ ﻳﮑﺴﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﭘﺲ ﻣﺮﺩﯼ ﮐﻪ ﺯﻥ ﻧﮕﺮﻓﺘﻪ ﻣﺎﻳﻪ ﺑﺪﺑﺨﺘﯽ ﺯﻧﯽ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺍﺯ ﺁﻧﺴﻮﯼ ﻓﺮﺯﻧﺪ ﺩﺍﺷﺘﻦ ﻭ ﻧﮋﺍﺩ‬ ‫ﺑﺎﺯﮔﺰﺍﺭﺩﻥ ﺑﺎﻳﺎﯼ ﻫﺮ ﮐﺴﻴﺴﺖ‪ ،‬ﻭ ﺍﻳﻦ ﻧﺎﻓﺮﻣﺎﻧﯽ ﺑﺎ ﺁﻓﺮﻳﺪﮔﺎﺭ ﺍﺳﺖ ﮐﻪ ﻣﺮﺩﯼ ﺯﻥ ﻧﮕﻴﺮﺩ‪.‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﮑﻪ ﺻﻮﻓﻴﺎﻥ ﮐﻪ ﺯﻥ ﻧﻤﻴﮕﺮﻓﺘﻪ ﺍﻧﺪ ﺑﻴﺸﺘﺮﺷﺎﻥ ﺩﭼﺎﺭ ﺯﺷﺘﮑﺎﺭﻳﻬﺎ ﻣﻴﺸﺪﻩ ﺍﻧﺪ‪ ،‬ﺍﻳﻨﺴﺖ ﺑﭽﻪ ﺑﺎﺯﯼ )ﻳﺎ ﺑﮕﻔﺘﻪ‬ ‫ﺧﻮﺩﺷﺎﻥ ﺷﺎﻫﺪﺑﺎﺯﯼ( ﮐﻪ ﺍﺯ ﺯﺷﺖ ﺗﺮﻳﻦ ﮔﻨﺎﻩ ﻫﺎﺳﺖ‪ ،‬ﺩﺭ ﺧﺎﻧﻘﺎﻩ ﺭﻭﺍﺝ ﻣﻴﺪﺍﺷﺘﻪ ﻭ ﺍﻳﻦ ﺯﺷﺖ ﺗﺮ ﺑﭽﻨﺎﻥ ﻧﺎﭘﺎﮐﯽ ﺭﺧﺖ‬ ‫ﭘﻮﺷﺎﻧﻴﺪﻩ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ »ﻋﺸﻖ ﺧﺪﺍﻳﯽ« ﮐﻪ ﻣﺪﻋﯽ ﻣﻴﺒﻮﺩﻧﺪ‪ ،‬ﺑﻬﻤﺒﺴﺘﻪ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺟﻤﻠﻪ »ﺍﻟﻤﺠﺎﺯ ﻗﻨﻄﺮﻩ ﺍﻟﺤﻘﻴﻘﻪ« ﺭﺍ ﺑﺰﺑﺎﻧﻬﺎ‬ ‫ﺍﻧﺪﺍﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺷﻴﻮﻩ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺑﻬﺮ ﮐﺎﺭ ﺑﺪﯼ ﺍﺯ ﺧﻮﺩﺷﺎﻥ‪ ،‬ﻋﻨﻮﺍﻥ ﻧﻴﮑﯽ ﺩﺭﺳﺖ ﻣﻴﮑﺮﺩﻧﺪ ﮐﻪ ﺑﮕﻔﺘﻪ ﺗﻬﺮﺍﻧﻴﺎﻥ »ﭼﻴﺰﯼ ﻫﻢ‬ ‫ﺩﺳﺘﯽ ﻃﻠﺒﮑﺎﺭ ﻣﻴﺸﺪﻧﺪ«‪ .‬ﻣﺜﻼ ﺑﻴﮑﺎﺭﯼ ﺭﺍ »ﺳﺮ ﻓﺮﻭﺩ ﻧﻴﺎﻭﺭﺩﻥ ﺑﺪﻧﻴﺎﯼ ﺩﻭﻥ« ﻣﻴﻨﺎﻣﻴﺪﻧﺪ‪ .‬ﮔﺪﺍﻳﯽ ﺭﺍ »ﺭﻳﺎﺿﺘﯽ« ﺑﺮﺍﯼ ﮐﺸﺘﻦ »ﻣﻨﯽ«‬ ‫ﻭ ﺧﻮﺩﺧﻮﺍﻫﯽ ﻣﻴﺸﻤﺎﺭﺩﻧﺪ‪ .‬ﺯﻥ ﻧﮕﺮﻓﺘﻦ ﺭﺍ »ﭼﺸﻢ ﭘﻮﺷﯽ ﺍﺯ ﻟﺬﺕ« ﻣﻴﺨﻮﺍﻧﺪﻧﺪ‪ .‬ﺑﻪ ﺑﭽﻪ ﺑﺎﺯﯼ ﻧﻴﺰ ﭼﻨﺎﻥ ﻋﻨﻮﺍﻧﯽ ﺭﺍ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺁﻥ ﺧﻴﺎﻻﺗﯽ ﮐﻪ ﺩﺍﻡ ﺍﻭﻟﻴﺎﺳﺖ‬

‫ﻋﮑﺲ ﻣﻪ ﺭﻭﻳﺎﻥ ﺑﺴﺘﺎﻥ ﺧﺪﺍﺳﺖ‬

‫ﺩﺭ ﻧﻔﺤﺎﺕ ﺍﻻﻧﺲ ﻧﺎﻡ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺻﻮﻓﻴﺎﻥ ﺭﺍ »ﺷﻴﺦ ﺍﻭﺣﺪ ﺍﻟﺪﻳﻦ ﺣﺎﻣﺪ ﮐﺮﻣﺎﻧﯽ ﻗﺪﺱ ﺍﷲ ﺗﻌﺎﻟﯽ ﺳﺮﻩ« ﻳﺎﺩ ﮐﺮﺩﻩ‬ ‫ﭼﻨﻴﻦ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﻭﯼ ﺩﺭ ﺷﻬﻮﺩ ﺣﻘﻴﻘﺖ ﺗﻮﺳﻞ ﺑﻤﻈﺎﻫﺮ ﺻﺪﺭﯼ ﻣﻴﮑﺮﺩﻩ ﻭ ﺟﻤﺎﻝ ﻣﻄﻠﻖ ﺭﺍ ﺩﺭ ﺻﻮﺭ ﻣﻘﻴﺪﺍﺕ ﻣﺸﺎﻫﺪﻩ‬ ‫ﻣﻴﻨﻤﻮﺩﻩ«‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٢٠ .................................................................................................................. ..........................................................................‬‬

‫ﻣﻴﺨﻮﺍﻫﺪ ﺑﮕﻮﻳﺪ ﺷﻴﺦ ﮐﺮﻣﺎﻧﯽ ﺳﺎﺩﻩ ﺑﺎﺯﯼ ﻣﻴﮑﺮﺩﻩ‪ ،‬ﻭﻟﯽ ﺑﺰﺷﺘﮑﺎﺭﯼ ﺍﻭ ﺟﺎﻣﻪ ﺩﻳﮕﺮ ﭘﻮﺷﺎﻧﻴﺪﻩ ﻣﻴﮕﻮﻳﺪ‪ :‬ﺯﻳﺒﺎﻳﯽ ﺧﺪﺍ ﺭﺍ‬ ‫ﺩﺭ ﺭﻭﯼ ﺟﻮﺍﻧﺎﻥ ﺳﺎﺩﻩ ﺗﻤﺎﺷﺎ ﻣﻴﮑﺮﺩﻩ‪ .‬ﺑﺒﻴﻨﻴﺪ ﺍﻧﺪﺍﺯﻩ ﮔﺴﺘﺎﺧﯽ ﻭ ﺑﻴﺸﺮﻣﻴﺸﺎﻥ ﭼﻪ ﻣﻴﺒﻮﺩﻩ‪.‬‬ ‫ﺩﺭ ﻫﻤﺎﻥ ﮐﺘﺎﺏ ﺍﺯ ﺷﻴﺦ ﺣﺎﻣﺪ ﺩﺍﺳﺘﺎﻥ ﭘﺎﻳﻴﻦ ﺭﺍ ﻣﻴﺂﻭﺭﺩ‪» :‬ﭼﻮﻥ ﻭﯼ ﺩﺭ ﺳﻤﺎﻉ ﮔﺮﻡ ﺷﺪﯼ‪ ،‬ﭘﻴﺮﺍﻫﻦ ﺍﻣﺮﺩﺍﻥ ﭼﺎﮎ ﮐﺮﺩﯼ‬ ‫ﻭ ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ ﺍﻳﺸﺎﻥ ﻧﻬﺎﺩﯼ‪ .‬ﭼﻮﻥ ﺑﺒﻐﺪﺍﺩ ﺭﺳﻴﺪ‪ ،‬ﺧﻠﻴﻔﻪ ﭘﺴﺮﯼ ﺻﺎﺣﺐ ﺟﻤﺎﻝ ﺩﺍﺷﺖ‪ ،‬ﺍﻳﻦ ﺳﺨﻦ ﺑﺸﻨﻴﺪ‪ .‬ﮔﻔﺖ ﺍﻭ ﻣﺒﺘﺪﻉ ﺍﺳﺖ‬ ‫ﻭ ﮐﺎﻓﺮ ﺍﮔﺮ ﺩﺭ ﺻﺤﺒﺖ ﻣﻦ ﺍﻳﻨﮕﻮﻧﻪ ﺣﺮﮐﺘﯽ ﮐﻨﺪ‪ ،‬ﻭﯼ ﺭﺍ ﺑﮑﺸﻢ‪ .‬ﭼﻮﻥ ﺩﺭ ﺳﻤﺎﻉ ﮔﺮﻡ ﺷﺪ‪ ،‬ﺷﻴﺦ ﺑﮑﺮﺍﻣﺖ ﺩﺭﻳﺎﻓﺖ )ﻭ‬ ‫ﮔﻔﺖ(‪:‬‬ ‫ﺳﻬﻞ ﺍﺳﺖ ﻣﺮﺍ ﺑﺮ ﺳﺮ ﺧﻨﺠﺮ ﺑﻮﺩﻥ‬

‫ﺩﺭ ﭘﺎﯼ ﻣﺮﺍﺩ ﺩﻭﺳﺖ ﺑﻴﺴﺮ ﺑﻮﺩﻥ‬

‫ﺗﻮ ﺁﻣﺪﻩ ﺍﯼ ﮐﻪ ﮐﺎﻓﺮﯼ ﺭﺍ ﺑﮑﺸﯽ‬

‫ﻏﺎﺯﯼ ﭼﻮ ﺗﻮﻳﯽ ﺭﻭﺍﺳﺖ ﮐﺎﻓﺮ ﺑﻮﺩﻥ‬

‫ﭘﺴﺮ ﻭ ﺧﻠﻴﻔﻪ ﺳﺮ ﺩﺭ ﭘﺎﯼ ﺷﻴﺦ ﻧﻬﺎﺩﻧﺪ ﻭ ﻣﺮﻳﺪ ﺷﺪﻧﺪ«‪.‬‬ ‫ﭼﻬﺎﺭﻡ‪ :‬ﻧﮑﻮﻫﺶ ﺍﺯ ﺟﻬﺎﻥ ﻭ ﺧﻮﺍﺭ ﺩﺍﺷﺘﻦ ﺯﻧﺪﮔﺎﻧﯽ ﮐﻪ ﺷﻴﻮﻩ ﺻﻮﻓﻴﺎﻥ ﺑﻠﮑﻪ ﭘﺎﻳﻪ ﮐﺎﺭﺷﺎﻥ ﺑﻮﺩﻩ‪ ،‬ﮔﻨﺎﻩ ﺩﻳﮕﺮﯼ ﺍﺯ‬ ‫ﺍﻳﺸﺎﻧﺴﺖ‪:‬‬ ‫ﺟﻬﺎﻥ ﺑﺮ ﺁﺏ ﻧﻬﺎﺩﻩ ﺍﺳﺖ ﻭ ﺁﺩﻣﯽ ﺑﺮ ﺑﺎﺩ‬

‫ﻏﻼﻡ ﻫﻤﺖ ﺁﻧﻢ ﮐﻪ ﺩﻝ ﺑﺮﻭ ﻧﻨﻬﺎﺩ‬

‫ﺟﻬﺎﻧﺮﺍ ﭼﺮﺍ ﻣﻴﻨﮑﻮﻫﻴﺪﻩ ﺍﻧﺪ؟!‪ ..‬ﻣﮕﺮ ﺟﻬﺎﻥ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﺁﻓﺮﻳﺪﻩ؟!‪ ..‬ﻣﮕﺮ ﺟﻬﺎﻥ ﻧﻪ ﺯﻳﺴﺘﮕﺎﻩ ﻣﺎﺳﺖ؟!‪ ..‬ﮔﺮﻓﺘﻢ ﮐﻪ ﺩﺭ‬ ‫ﺟﻬﺎﻥ ﺑﺪﻳﻬﺎﻳﯽ ﻫﺴﺖ‪ ،‬ﺑﺎﻳﺪ ﮐﻮﺷﻴﺪ ﻭ ﺁﻥ ﺑﺪﻳﻬﺎ ﺭﺍ ﺗﺎ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩ ﻧﻪ ﺁﻧﮑﻪ ﺯﺑﺎﻥ ﺑﻨﮑﻮﻫﺶ ﻭ ﺑﺪﮔﻮﻳﯽ ﺑﺎﺯ ﮐﺮﺩ‪.‬‬ ‫ﺍﺯ ﻧﮑﻮﻫﺸﻬﺎﻳﯽ ﮐﻪ ﺻﻮﻓﻴﺎﻥ )ﻭ ﻫﻤﭽﻨﻴﻦ ﺧﺮﺍﺑﺎﺗﻴﺎﻥ( ﺍﺯ ﺯﻧﺪﮔﺎﻧﯽ ﮐﺮﺩﻩ ﺍﻧﺪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺑﺪﺳﺖ ﺁﻣﺪﻩ ﮐﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻭ‬ ‫ﮐﺸﻮﺭﻫﺎﯼ ﻧﺰﺩﻳﮏ ﺑﺰﻧﺪﮔﺎﻧﯽ ﺑﯽ ﭘﺮﻭﺍ ﺑﺎﺷﻨﺪ ﻭ ﺑﺎ ﺳﺴﺘﯽ ﻭ ﺗﻨﺒﻠﯽ ﺭﻭﺯ ﮔﺬﺭﺍﻧﻨﺪ ﻭ ﭼﺸﻢ ﺑﺮﺍﻩ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺩﻭﺯﻧﺪ ﻭ ﺍﻳﻦ‬ ‫ﺑﯽ ﭘﺮﻭﺍﻳﯽ ﻭ ﺳﺴﺘﯽ‪ ،‬ﻧﺘﻴﺠﻪ ﺁﻧﺮﺍ ﺩﺍﺩﻩ ﮐﻪ ﺯﺑﻮﻥ ﻭ ﺯﻳﺮﺩﺳﺖ ﺩﻳﮕﺮﺍﻥ ﮔﺮﺩﻧﺪ‪.‬‬ ‫ﻣﺮﺍ ﺷﮕﻔﺖ ﺍﻓﺘﺎﺩﻩ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺍﺯ ﻳﮑﺴﻮ ﻫﺴﺘﯽ ﺭﺍ ﻳﮑﯽ ﺩﺍﻧﺴﺘﻪ ﻭ ﺟﻬﺎﻥ ﻭ ﻫﺮﭼﻪ ﺩﺭﻭﺳﺖ ﺟﺪﺍ ﺷﺪﻩ ﺍﺯ ﺧﺪﺍ )ﻳﺎ ﺑﻠﮑﻪ‬ ‫ﺧﻮﺩ ﺧﺪﺍ( ﻣﻴﭙﻨﺪﺍﺷﺘﻨﺪ ﻭ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﺷﺎﻥ ﭘﻴﺎﭘﯽ ﺁﻥ ﺭﺍ ﺑﺰﺑﺎﻥ ﻣﻴﺂﻭﺭﺩﻧﺪ‪:‬‬ ‫ﻳﺎﺭ‬

‫ﺑﯽ ﭘﺮﺩﻩ‬

‫ﺍﺯ‬

‫ﺩﺭ ﻭ ﺩﻳﻮﺍﺭ‬

‫ﻣﻮﺳﻴﯽ ﻧﻴﺴﺖ ﮐﻪ ﺁﻭﺍﺯ ﺍﻧﺎ ﺍﷲ ﺷﻨﻮﺩ‬

‫ﺩﺭ ﺗﺠﻠﯽ ﺍﺳﺖ ﻳﺎ‬

‫ﺍﻭﻟﯽ ﺍﻻﺑﺼﺎﺭ‬

‫ﻭﺭﻧﻪ ﺍﻳﻦ ﺯﻣﺰﻣﻪ ﺍﻧﺪﺭ ﺷﺠﺮﯼ ﻧﻴﺴﺖ ﮐﻪ ﻧﻴﺴﺖ‬

‫ﻭ ﺍﺯ ﻳﮑﺴﻮ ﻧﻴﺰ ﺟﻬﺎﻥ ﺭﺍ ﻣﻴﻨﮑﻮﻫﻴﺪﻧﺪ ﻭ ﺧﻮﺍﺭ ﻣﻴﺪﺍﺷﺘﻨﺪ‪ .‬ﺁﻳﺎ ﺁﻥ ﭼﻪ ﻭ ﺍﻳﻦ ﭼﻪ ﻣﻴﺒﺎﺷﺪ؟!‪ ..‬ﺑﺎ ﺁﻥ ﺳﺨﻦ ﮐﻪ ﭘﻠﻮﺗﻴﻨﻮﺱ‬ ‫ﻣﻴﮕﻔﺘﻪ‪» :‬ﺭﻭﺍﻧﻬﺎﯼ ﺁﺩﻣﻴﺎﻥ ﺍﺯ ﻳﮏ ﺟﻬﺎﻥ ﻭﺍﻻﻳﯽ ﻓﺮﻭﺩ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﮔﺮﻓﺘﺎﺭ ﻣﺎﺩﻩ ﺷﺪﻩ«‪ ،‬ﺍﻧﺪﮎ ﺟﺎﻳﯽ ﻣﻴﺒﻮﺩﻩ ﮐﻪ‬ ‫ﺑﺠﻬﺎﻥ ﺑﺎ ﺩﻳﺪﻩ ﺑﻴﺰﺍﺭﯼ ﻧﮕﺮﻧﺪ‪ .‬ﻭﻟﯽ ﺑﺎ ﻳﮑﯽ ﺑﻮﺩﻥ ﻫﺴﺘﯽ ﮐﻪ ﺑﻨﻴﺎﺩ ﺻﻮﻓﻴﮕﺮﯼ ﺷﺮﻗﻴﺴﺖ ﭼﻪ ﺟﺎﯼ ﺑﻴﺰﺍﺭﯼ ﺍﺯ ﺟﻬﺎﻥ ﺑﻮﺩﻩ؟!‪..‬‬ ‫ﺑﻴﮕﻤﺎﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﻧﮑﻮﻫﻴﺪﻥ ﺟﺰ ﻧﺘﻴﺠﻪ ﺑﻴﮑﺎﺭﯼ ﻭ ﺗﻬﻴﺪﺳﺘﯽ ﺻﻮﻓﻴﺎﻥ ﻧﺒﻮﺩﻩ‪ .‬ﭼﻮﻥ ﺧﻮﺩﺷﺎﻥ ﻧﻤﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﺑﻨﮑﻮﻫﻴﺪﻥ ﻭ‬ ‫ﺑﺪﮔﻔﺘﻦ ﻣﻴﭙﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪ .‬ﻳﮑﯽ ﻫﻢ ﻣﻴﺨﻮﺍﺳﺘﻪ ﺍﻧﺪ ﺑﺎ ﺍﻳﻦ ﺳﺨﻨﺎﻥ‪ ،‬ﺗﻮﺍﻧﮕﺮﺍﻥ ﻭ ﭘﻮﻟﺪﺍﺭﺍﻥ ﺭﺍ ﺑﻪ ﺩﻫﺶ ﻭ ﺑﺨﺸﺶ ﻭﺍ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﭘﻨﺠﻢ‪ :‬ﺩﺍﺳﺘﺎﻥ ﺭﻗﺺ ﻭ ﺁﻭﺍﺯﺧﻮﺍﻧﯽ ﻭ ﻣﻬﺮﻭﺭﺯﯼ ﺑﺎ ﺧﺪﺍ ﻳﮑﯽ ﺩﻳﮕﺮ ﺍﺯ ﺑﺪﻳﻬﺎﯼ ﺻﻮﻓﻴﺎﻧﺴﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺍﺳﺘﺎﻥ ﺁﻥ‬ ‫ﺑﻮﺩﻩ ﮐﻪ ﭘﻠﻮﺗﻴﻨﻮﺱ ﺑﻨﻴﺎﺩﮔﺰﺍﺭ ﺻﻮﻓﻴﮕﺮﯼ ﺩﺭ ﻣﻴﺎﻥ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﻳﮑﯽ ﻫﻢ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪» :‬ﺁﺩﻣﯽ ﭼﻮﻥ ﺭﻭﺍﻧﺶ ﺍﺯ ﺧﺪﺍ ﺟﺪﺍ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺑﺎﻳﺪ ﻫﻤﻴﺸﻪ ﺧﻮﺍﻫﺎﯼ ﻧﻴﮑﻴﻬﺎ ﻭ ﺯﻳﺒﺎﻳﻴﻬﺎ ﺑﺎﺷﺪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﻭ ﺳﭙﺲ ﺧﻮﺍﻫﺎﯼ ﺧﺪﺍ ﮐﻪ ﺳﺮﭼﺸﻤﻪ ﻫﻤﻪ ﻧﻴﮑﻴﻬﺎ‬ ‫ﻭ ﺯﻳﺒﺎﻳﻴﻬﺎﺳﺖ ﮔﺮﺩﺩ ﻭ ﻋﺸﻖ ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺩﻝ ﮔﻴﺮﺩ«‪ .‬ﻧﺰﺩﻳﮏ ﺑﺎﻳﻦ ﺳﺨﻨﺎﻧﯽ ﮔﻔﺘﻪ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٢١ .................................................................................................................. ..........................................................................‬‬

‫ﺍﻳﻦ ﮐﻠﻤﻪ ﻋﺸﻖ ﺍﺯﻭ )ﮐﻪ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﺩﺭﺳﺖ ﺗﺮﺟﻤﻪ ﺷﺪﻩ ﻳﺎ ﻧﻪ( ﻋﻨﻮﺍﻥ ﺑﺪﺳﺖ ﺻﻮﻓﻴﺎﻥ ﺩﺍﺩﻩ ﮐﻪ ﺑﺎ ﺧﺪﺍ ﻋﺸﻘﺒﺎﺯﯼ‬ ‫ﮐﻨﻨﺪ ﻭ ﺑﻴﺎﺩ ﺍﻭ ﺁﻭﺍﺯ ﺧﻮﺍﻧﻨﺪ‪ ،‬ﻭ ﭼﻨﮓ ﻭ ﻧﯽ ﻧﻮﺍﺯﻧﺪ‪ ،‬ﭘﺎﯼ ﮐﻮﺑﻨﺪ ﻭ ﺩﺳﺖ ﺍﻓﺸﺎﻧﻨﺪ‪ ،‬ﺑﭽﺮﺧﻨﺪ ﻭ ﺑﺠﻬﻨﺪ‪ ،‬ﭼﻨﺪﺍﻧﮑﻪ ﺩﻫﺎﻧﺸﺎﻥ ﮐﻒ‬ ‫ﮐﻨﺪ ﻭ ﺳﺮﻫﺎﺷﺎﻥ ﮔﻴﺞ ﺧﻮﺭﺩﻩ ﺑﺰﻣﻴﻦ ﺍﻓﺘﻨﺪ‪ .‬ﺳﺮﺍﺳﺮ ﮔﻔﺘﻪ ﻫﺎﺷﺎﻥ ﭘﺮ ﺍﺯ ﻭﺍﮊﻩ ﻋﺸﻖ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺑﻴﻨﯽ‬

‫ﻫﺮ ﭼﻪ ﺩﺍﺭﯼ ﺍﮔﺮ ﺑﻪ ﻋﺸﻖ ﺩﻫﯽ‬

‫ﮐﺎﻓﺮﻡ ﮔﺮ ﺟﻮﯼ ﺯﻳﺎﻥ‬

‫ﺍﺯ ﺷﺒﻨﻢ ﻋﺸﻖ ﺧﺎﮎ ﺁﺩﻡ ﮔﻞ ﺷﺪ‬

‫ﺻﺪ ﻓﺘﻨﻪ ﻭ ﺷﻮﺭ ﺩﺭ ﺟﻬﺎﻥ ﺣﺎﺻﻞ ﺷﺪ‬

‫ﺳﺮ ﻧﺸﺘﺮ ﻋﺸﻖ ﺑﺮ ﺭﮒ ﺭﻭﺡ ﺭﺳﻴﺪ‬

‫ﻳﮏ ﻗﻄﺮﻩ ﻓﺮﻭ ﭼﮑﻴﺪ ﻧﺎﻣﺶ ﺩﻝ ﺷﺪ‬

‫ﭘﻴﺪﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺟﺰ ﺍﺯ ﮔﻔﺘﻪ ﭘﻠﻮﺗﻴﻨﻮﺱ ﺍﺳﺖ‪ .‬ﭘﻠﻮﺗﻴﻨﻮﺱ ﺍﮔﺮﭼﻪ ﻧﺎﻡ ﻋﺸﻖ ﺑﺮﺩﻩ‪ ،‬ﻫﻤﺎﻧﺎ ﺧﻮﺍﺳﺘﺶ »ﺧﺪﺍ ﺭﺍ ﺩﺭ ﺍﻧﺪﻳﺸﻪ‬ ‫ﺩﺍﺷﺘﻦ‪ ،‬ﻭ ﻧﺎﻡ ﻭ ﻳﺎﺩ ﺍﻭ ﺭﺍ ﮔﺮﺍﻣﯽ ﺷﻤﺮﺩﻥ ﻭ ﺑﺨﻮﺍﺳﺖ ﺍﻭ ﮐﺎﺭ ﺑﺴﺘﻦ« ﺑﻮﺩﻩ‪ ،‬ﻧﻪ ﺍﻳﻨﮕﻮﻧﻪ ﮐﺎﺭﻫﺎﯼ ﺳﺒﮏ ﻫﻮﺳﻤﻨﺪﺍﻧﻪ‪ .‬ﺍﻳﻨﮕﻮﻧﻪ‬ ‫ﻋﺸﻘﺒﺎﺯﯼ ﺑﺎ ﺧﺪﺍ ﭼﻪ ﺳﺰﺩ؟!‪ ..‬ﺁﻧﮕﺎﻩ ﺑﮕﻔﺘﻪ ﭘﻠﻮﺗﻴﻨﻮﺱ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﮐﺴﯽ ﺧﻮﺍﻫﺎﻥ ﻧﻴﮑﻴﻬﺎ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻧﻴﮑﻴﻬﺎ ﮐﻮﺷﺪ ﺗﺎ ﺳﭙﺲ‬ ‫ﺑﻌﺸﻖ ﺭﺳﺪ‪ .‬ﭼﻴﺰﻳﮑﻪ ﻣﺎ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﮐﻤﺘﺮ ﻣﻴﺸﻨﺎﺳﻴﻢ ﻧﻴﮑﻴﻬﺎﺳﺖ‪ .‬ﺻﻮﻓﻴﺎﻥ ﮐﺎﺭﻫﺎﺷﺎﻥ ﻫﻤﺎﻥ ﺑﻮﺩﻩ ﮐﻪ ﺷﻤﺮﺩﻩ ﺍﻳﻢ‪ .‬ﺑﻴﮑﺎﺭﯼ ﻭ‬ ‫ﻣﻔﺘﺨﻮﺍﺭﯼ ﻭ ﺑﭽﻪ ﺑﺎﺯﯼ ﻭ ﮔﺪﺍﻳﯽ ﻭ ﭘﻨﺪﺍﺭﺑﺎﻓﯽ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ ﺧﺪﺍﻧﺎﺷﻨﺎﺳﯽ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺁﻧﺎﻧﮑﻪ ﻧﺎﻡ ﺧﻮﺩ ﺭﺍ »ﻋﺮﻓﺎ« ﻭ »ﺍﻭﻟﻴﺎ« ﮔﺰﺍﺭﺩﻩ ﺑﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺭﻓﺘﺎﺭﺷﺎﻥ‬ ‫ﺑﺎ ﺧﺪﺍ ﺍﻳﻦ ﮔﺴﺘﺎﺧﻴﻬﺎ ﺑﻮﺩﻩ‪ .‬ﺭﺍﺳﺖ ﮔﻔﺘﻪ ﺍﻧﺪ ﮐﻪ ﺑﻴﺸﺘﺮ ﺁﻧﺎﻥ‪ ،‬ﻫﺮﻳﮑﯽ ﺑﭽﻪ ﺧﻮﺑﺮﻭﻳﯽ ﻳﺎ ﺯﻧﯽ ﺭﺍ ﺑﺪﻳﺪﻩ ﻣﻴﮕﺮﻓﺘﻪ ﺍﻧﺪ ﻭ ﺑﻴﺎﺩ ﺍﻭ‬ ‫ﻣﻴﺮﻗﺼﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﺑﺮﺧﯽ ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﺎﺩﺍﻧﯽ ﺭﺍ ﺑﺠﺎﻳﯽ ﺭﺳﺎﻧﻴﺪﻩ ﺍﻧﺪ ﮐﻪ ﺑﺨﺪﺍ ﻧﺎﻡ »ﺷﺎﻫﺪ« ﺩﺍﺩﻩ ﺑﻠﮑﻪ ﻳﮏ ﻭﺍﮊﻩ ﺯﺷﺖ »ﻫﺮﺟﺎﻳﯽ« ﺑﺂﻥ‬ ‫ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ‪:‬‬ ‫ﺑﺎ ﮐﻪ ﺗﻮﺍﻥ ﮔﻔﺖ ﺍﻳﻦ ﺳﺨﻦ ﮐﻪ ﻧﮕﺎﺭﻡ‬

‫ﺷﺎﻫﺪ ﻫﺮ ﺟﺎﻳﯽ ﺍﺳﺖ ﻭ ﮔﻮﺷﻪ ﻧﺸﻴﻨﺴﺖ‬

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‫ﺍﮔﺮ ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﮔﻨﺎﻩ ﺩﻳﮕﺮﯼ ﻧﺒﻮﺩﯼ‪ ،‬ﻫﻤﻴﻦ ﮔﻨﺎﻩ ﺑﻪ ﺭﻭﺳﻴﺎﻫﯽ ﺁﻧﺎﻥ ﺑﺲ ﺑﻮﺩﯼ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻴﺰ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺭﺳﻮﺍﻳﯽ ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺧﻮﺩ ﺻﻮﻓﻴﺎﻧﺴﺖ ﻭ ﺍﻳﻨﮏ ﻳﮑﯽ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﭘﺎﻳﻴﻦ ﻣﻴﺂﻭﺭﻳﻢ‪ .‬ﺩﺭ‬ ‫ﻧﻔﺤﺎﺕ ﺍﻻﻧﺲ‪ ،‬ﻧﺎﻡ »ﺷﻴﺦ ﻓﺨﺮﺍﻟﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻤﺸﺘﻬﺮ ﺑﺎﻟﻌﺮﺍﻗﯽ ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ« ﺭﺍ ﻣﻴﺒﺮﺩ ﻭ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺭﺳﻮﺍﻳﻴﻬﺎﯼ ﺍﻭ ﺭﺍ‬ ‫ﻣﻴﻨﻮﻳﺴﺪ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫»ﺩﺭ ﺳﻦ ﻫﻔﺪﻩ ﺳﺎﻟﮕﯽ ﺩﺭ ﺑﻌﻀﯽ ﻣﺪﺍﺭﺱ ﻣﺸﻬﻮﺭﻩ ﻫﻤﺪﺍﻥ ﺑﺎﻓﺎﺩﻩ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻩ‪ .‬ﺭﻭﺯﯼ ﺟﻤﻌﯽ ﻗﻠﻨﺪﺭﺍﻥ ﺑﻬﻤﺪﺍﻥ‬ ‫ﺭﺳﻴﺪﻩ ﺍﻧﺪ ﻭ ﺑﺎ ﺍﻳﺸﺎﻥ ﭘﺴﺮﯼ ﺻﺎﺣﺐ ﺟﻤﺎﻝ ﺑﻮﺩ ﻭ ﺑﺮﻭﯼ ﻣﺸﺮﺏ ﻋﺸﻖ ﻏﺎﻟﺐ ﭼﻮﻥ ﺁﻥ ﭘﺴﺮ ﺭﺍ ﺑﺪﻳﺪ ﮔﺮﻓﺘﺎﺭ ﺷﺪ‪ .‬ﻣﺎﺩﺍﻡ ﮐﻪ ﺩﺭ‬ ‫ﻫﻤﺪﺍﻥ ﺑﻮﺩﻧﺪ ﺑﺎ ﺍﻳﺸﺎﻥ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﺍﺯ ﻫﻤﺪﺍﻥ ﺳﻔﺮ ﮐﺮﺩﻧﺪ ﻭ ﭼﻨﺪ ﺭﻭﺯﯼ ﺑﺮﺁﻣﺪ ﺑﻴﻄﺎﻗﺖ ﺷﺪ ﻭ ﺩﺭ ﻋﻘﺐ ﺍﻳﺸﺎﻥ ﺑﺮﻓﺖ ﻭ ﭼﻮﻥ‬ ‫ﺑﺎﻳﺸﺎﻥ ﺭﺳﻴﺪ ﺑﺮﻧﮓ ﺍﻳﺸﺎﻥ ﺑﺮﺁﻣﺪ ﻭ ﺑﻬﻤﺮﺍﻩ ﺍﻳﺸﺎﻥ ﺑﻬﻨﺪﻭﺳﺘﺎﻥ ﺍﻓﺘﺎﺩ ﻭ ﺩﺭ ﺷﻬﺮ ﻣﻮﻟﺘﺎﻥ ﺑﺼﺤﺒﺖ ﺷﻴﺦ ﺑﻬﺎﺀ ﺍﻟﺪﻳﻦ ﺯﮐﺮﻳﺎ ﺭﺳﻴﺪ ﻭ‬ ‫ﮔﻮﻳﻨﺪ ﭼﻮﻥ ﺷﻴﺦ ﻭﯼ ﺭﺍ ﺑﺨﻠﻮﺕ ﻧﺸﺎﻧﺪ ﻭ ﺍﺯ ﭼﻠﻪ ﻭﯼ ﻳﮏ ﺩﻫﻪ ﮔﺬﺷﺖ‪ ،‬ﻭﯼ ﺭﺍ ﻭﺟﺪﯼ ﺭﺳﻴﺪ ﻭ ﺣﺎﻟﯽ ﺑﺮ ﻭﯼ ﻣﺴﺘﻮﻟﯽ ﺷﺪ‪،‬‬ ‫ﺍﻳﻦ ﻏﺰﻝ ﺭﺍ ﮔﻔﺖ‪:‬‬ ‫ﻧﺨﺴﺘﻴﻦ ﺑﺎﺩﻩ ﮐﺎﻧﺪﺭ ﺟﺎﻡ ﮐﺮﺩﻧﺪ‬

‫‪ -١‬ﺍﻳﻦ ﺷﻌﺮ ﺍﺯ ﺣﺎﺝ ﻣﻼ ﻫﺎﺩﻱ ﺳﺒﺰﻭﺍﺭﻳﺴﺖ‪.‬‬

‫ﺯ ﭼﺸﻢ ﻣﺴﺖ ﺳﺎﻗﯽ ﻭﺍﻡ ﮐﺮﺩﻧﺪ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٢٢ .................................................................................................................. ..........................................................................‬‬

‫ﻭ ﺁﻧﺮﺍ ﺑﺎ ﺁﻭﺍﺯ ﺑﻠﻨﺪ ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﻣﻴﮕﺮﻳﺴﺖ‪ .‬ﭼﻮﻥ ﺍﻫﻞ ﺧﺎﻧﻘﺎﻩ ﺁﻧﺮﺍ ﺩﻳﺪﻧﺪ ﻭ ﺁﻧﺮﺍ ﺧﻼﻑ ﻃﺮﻳﻘﺖ ﺷﻴﺦ ﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﭼﻪ ﻃﺮﻳﻘﻪ‬ ‫ﺍﻳﺸﺎﻥ ﺩﺭ ﺧﻠﻮﺕ ﺟﺰ ﺍﺷﺘﻐﺎﻝ ﺑﺬﮐﺮ ﻳﺎ ﻣﺮﺍﻗﺒﻪ ﺍﻣﺮﻱ ﺩﻳﮕﺮﯼ ﻧﻤﻴﺒﺎﺷﺪ‪ ،‬ﺁﻧﺮﺍ ﺑﺮ ﺳﺒﻴﻞ ﺍﻧﮑﺎﺭ ﺑﺴﻤﻊ ﺷﻴﺦ ﺭﺳﺎﻧﻴﺪﻧﺪ‪ .‬ﺷﻴﺦ ﻓﺮﻣﻮﺩ‬ ‫ﮐﻪ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻣﻨﻊ ﺍﺳﺖ ﻭ ﺍﻭ ﺭﺍ ﻣﻨﻊ ﻧﻴﺴﺖ‪ .‬ﭼﻮﻥ ﺭﻭﺯ ﭼﻨﺪ ﺑﺮﺁﻣﺪ‪ ،‬ﻳﮑﯽ ﺍﺯ ﻣﻘﺮﺑﺎﻥ ﺷﻴﺦ ﺭﺍ ﮔﺬﺭ ﺑﺨﺮﺍﺑﺎﺕ ﺍﻓﺘﺎﺩ‪ .‬ﺷﻨﻴﺪ ﮐﻪ‬ ‫ﺁﻥ ﻏﺰﻝ ﺭﺍ ﺧﺮﺍﺑﺎﺗﻴﺎﻥ ﺑﺎ ﭼﻨﮓ ﻭ ﭼﻐﺎﻧﻪ ﻣﻴﮕﻔﺘﻨﺪ ﻭ ﭘﻴﺶ ﺁﻣﺪ ﻭ ﺻﻮﺭﺕ ﺣﺎﻝ ﺑﺎﺯ ﻧﻤﻮﺩ ﻭ ﮔﻔﺖ ﺑﺎﻗﯽ ﺷﻴﺦ ﺣﺎﮐﻤﻨﺪ‪ .‬ﺷﻴﺦ‬ ‫ﺳﺆﺍﻝ ﮐﺮﺩ ﮐﻪ ﭼﻪ ﺷﻨﻴﺪﯼ‪ ،‬ﺑﺎﺯﮔﻮﯼ‪ .‬ﭼﻮﻥ ﺑﺪﻳﻦ ﺑﻴﺖ ﺭﺳﻴﺪ‪:‬‬ ‫ﭼﻮ ﺧﻮﺩ ﮐﺮﺩﻧﺪ ﺭﺍﺯ ﺧﻮﻳﺸﺘﻦ ﻓﺎﺵ‬

‫ﻋﺮﺍﻗﯽ ﺭﺍ ﭼﺮﺍ ﺑﺪ ﻧﺎﻡ ﮐﺮﺩﻧﺪ‬

‫ﺷﻴﺦ ﻓﺮﻣﻮﺩ ﮐﻪ ﮐﺎﺭ ﺍﻭ ﺗﻤﺎﻡ ﺷﺪ‪ .‬ﺑﺮﺧﺎﺳﺖ ﻭ ﺑﺪﺭ ﺧﻠﻮﺕ ﻋﺮﺍﻗﯽ ﺁﻣﺪ ﻭ ﺳﺮ ﺩﺭ ﻗﺪﻡ ﺷﻴﺦ ﻧﻬﺎﺩ‪ .‬ﺷﻴﺦ ﺑﺪﺳﺖ ﻣﺒﺎﺭﮎ‬ ‫ﺧﻮﺩ ﺳﺮ ﺍﻭ ﺭﺍ ﺍﺯ ﺧﺎﮎ ﺑﺮﺩﺍﺷﺖ ﻭ ﺩﻳﮕﺮ ﻭﯼ ﺭﺍ ﺑﺨﻠﻮﺕ ﻧﮕﺰﺍﺷﺖ ﻭ ﺧﺮﻗﻪ ﺍﺯ ﺗﻦ ﻣﺒﺎﺭﮎ ﮐﺸﻴﺪﻩ ﺑﻪ ﻭﯼ ﭘﻮﺷﺎﻧﻴﺪ«‪.‬‬ ‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﻧﻴﮏ ﺍﻧﺪﻳﺸﻴﺪ ﺗﺎ ﺑﺪﺍﻧﻴﺪ »ﻋﺸﻘﯽ« ﮐﻪ ﺑﻴﺸﺘﺮ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﭼﻪ ﻣﻌﻨﺎﻳﯽ ﻣﻴﺪﺍﺷﺘﻪ ﻭ ﺍﺯ ﭼﻪ ﺭﺍﻩ ﻣﻴﺒﻮﺩﻩ‪.‬‬ ‫ﺷﺸﻢ‪ :‬ﻳﮏ ﮔﻨﺎﻩ ﺩﻳﮕﺮ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺩﺷﻤﻨﻴﺴﺖ ﮐﻪ ﺑﺎ »ﺧﺮﺩ« ﻧﺸﺎﻧﺪﺍﺩﻩ ﺍﻧﺪ‪ .‬ﺧﺮﺩ ﮐﻪ ﮔﺮﺍﻧﻤﺎﻳﻪ ﺗﺮﻳﻦ ﺩﺍﺩﻩ ﺧﺪﺍﺳﺖ ﻭ‬ ‫ﻫﺮﮐﺲ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺑﺸﻨﺎﺳﺪ ﻭ ﺩﺭ ﮐﺎﺭﻫﺎﯼ ﺧﻮﺩ ﺭﺍﻫﻨﻤﺎ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﺁﻧﺎﻥ ﭼﻮﻥ ﮐﺎﺭﻫﺎﺷﺎﻥ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺑﻮﺩﻩ‪ ،‬ﺩﺷﻤﻨﯽ ﺑﺎ ﺁﻥ‬ ‫ﻧﺸﺎﻧﺪﺍﺩﻩ ﺍﻧﺪ ﻭ ﺯﺑﺎﻥ ﺑﺎﺯ ﮐﺮﺩﻩ ﺑﻨﮑﻮﻫﺸﻬﺎ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪:‬‬ ‫ﻋﺸﻖ ﺁﻣﺪ ﻋﻘﻞ ﺍﻭ ﺁﻭﺍﺭﻩ ﺷﺪ‬

‫ﺻﺒﺢ ﺁﻣﺪ ﺷﻤﻊ ﺍﻭ ﺑﻴﭽﺎﺭﻩ ﺷﺪ‬

‫ﭘﺎﯼ ﺍﺳﺘﺪﻻﻟﻴﺎﻥ ﭼﻮﺑﻴﻦ ﺑﻮﺩ‬

‫ﭘﺎﯼ ﭼﻮﺑﻴﻦ ﺳﺨﺖ ﺑﯽ ﺗﻤﮑﻴﻦ ﺑﻮﺩ‬

‫ﻋﺸﻖ ﺁﻣﺪ ﻭ ﮐﺮﺩ ﻋﻘﻞ ﻏﺎﺭﺕ‬

‫ﺍﻳﺪﻝ ﺗﻮ ﺑﺠﺎﻥ ﺑﺮ ﺍﻳﻦ ﺑﺸﺎﺭﺕ‬

‫»ﺷﻴﺦ ﻣﺎ ﺭﺍ ﻭﻗﺘﯽ ﺩﺭﻭﻳﺸﯽ ﺳﺆﺍﻝ ﮐﺮﺩ ﻳﺎ ﺷﻴﺦ ﻋﻘﻞ ﭼﻴﺴﺖ؟‪ ..‬ﺷﻴﺨﻨﺎ ﮔﻔﺖ‪ :‬ﺍﻟﻌﻘﻞ ﺁﻟﺖ ﺍﻟﻌﺒﻮﺩﻳﻪ‪ ،‬ﺑﺎ ﻋﻘﻞ ﺍﺳﺮﺍﺭ‬ ‫ﺭﺑﻮﺑﻴﺖ ﻧﺘﻮﺍﻥ ﻳﺎﻓﺖ ﮐﻪ ﻭﯼ ﻣﺤﺪﺙ ﺍﺳﺖ ﻭ ﻣﺤﺪﺙ ﺭﺍ ﺑﻘﺪﻳﻢ ﺭﺍﻩ ﻧﻴﺴﺖ«‪.‬‬

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‫ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺍﻳﻨﮕﻮﻧﻪ ﺟﻤﻠﻪ ﻫﺎ ﻓﺮﺍﻭﺍﻧﺴﺖ‪» :‬ﭼﻮﻥ ﻋﻘﻞ ﺭﺍﻩ ﺑﺠﺎﻳﯽ ﻧﻤﻴﺒﺮﺩ‪ ،‬ﭘﺎﯼ ﺩﺭ ﺭﺍﻩ ﺳﻴﺮ ﻭ ﺳﻠﻮﮎ ﻧﻬﺎﺩ ﻭ‬ ‫ﻃﺎﻟﺐ ﮐﺸﻒ ﻭ ﺷﻬﻮﺩ ﮔﺮﺩﻳﺪ«‪» ،‬ﭼﻮﻥ ﺑﻨﺎﺧﻦ ﺧﺮﺩ ﮔﺮﻩ ﺍﺯ ﮐﺎﺭ ﻧﻤﻴﮕﺸﻮﺩ‪ ،‬ﺩﺳﺖ ﺩﺭ ﺩﺍﻣﻦ ﻋﺸﻖ ﺯﺩ«‪» ،‬ﭼﻮﻥ ﻋﺸﻖ ﺩﺭ ﺩﻝ‬ ‫ﺭﺧﺖ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﻋﻘﻞ ﺧﺎﻧﻪ ﭘﺮﺩﺍﺧﺖ«‪.‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑﻔﻬﻤﺎﻧﻨﺪ ﮐﻪ ﺁﻧﺎﻥ ﺩﺭ ﺟﻬﺎﻧﻴﻨﺪ ﮐﻪ ﻭﺍﻻﺗﺮ ﺍﺯ ﺧﺮﺩ ﻭ ﺩﺍﻭﺭﯼ ﺁﻥ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺩﺭ ﺟﻬﺎﻧﻴﻨﺪ ﮐﻪ ﭘﺎﯼ‬ ‫ﺧﺮﺩ ﺑﺂﻧﺠﺎ ﻧﺮﺳﺪ‪ .‬ﻭﻟﯽ ﺭﺍﺳﺘﯽ ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﮐﺎﺭﻫﺎﯼ ﺁﻧﺎﻥ ﺁﺷﮑﺎﺭﻩ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺑﻮﺩﻩ‪ ،‬ﻧﺎﭼﺎﺭ ﺷﺪﻩ ﺍﻧﺪ ﺧﺮﺩ ﺭﺍ ﮐﻨﺎﺭ‬ ‫ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺑﺨﻮﺍﺭ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺁﻥ ﮐﻮﺷﻨﺪ‪.‬‬ ‫ﺩﺭ ﺧﺎﻧﻘﺎﻫﻬﺎ ﺑﻴﮑﺎﺭ ﻧﺸﺴﺘﻦ‪ ،‬ﻧﺎﻥ ﺍﺯ ﺩﺳﺖ ﺩﻳﮕﺮﺍﻥ ﺧﻮﺭﺩﻥ‪ ،‬ﺩﺭ ﺑﺎﺯﺍﺭﻫﺎ ﺑﮕﺪﺍﻳﯽ ﺑﺮﺧﺎﺳﺘﻦ‪ ،‬ﺯﻥ ﻧﮕﺮﻓﺘﻦ ﻭ ﻓﺮﺯﻧﺪ ﻧﺪﺍﺷﺘﻦ‪،‬‬ ‫ﺑﺎ ﺭﻳﺶ ﻭ ﭘﺸﻢ ﭘﺎﯼ ﮐﻮﺑﻴﺪﻥ ﻭ ﺩﺳﺖ ﺍﻓﺸﺎﻧﺪﻥ ﻭ ﺑﺨﻮﺩ ﭼﺮﺧﻴﺪﻥ‪ ،‬ﺑﺎ ﺧﺮﺩ ﮐﻤﺘﺮﻳﻦ ﺳﺎﺯﺷﯽ ﻧﻤﻴﺪﺍﺷﺘﻪ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ‬ ‫ﺑﻴﺨﺮﺩﺍﻧﻪ ﺩﻳﮕﺮﯼ ﻛﻪ ﺍﺯ ﺁﻧﺎﻥ ﺳﺮ ﻣﻴﺰﺩﻩ ﮐﻪ ﻣﻦ ﺍﻳﻨﮏ ﻳﮑﯽ ﺭﺍ ﺑﺮﺍﯼ ﻧﻤﻮﻧﻪ ﻳﺎﺩ ﻣﻴﮑﻨﻢ‪:‬‬ ‫ﻫﻤﺎﻥ ﻣﻮﻟﻮﯼ ﮐﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻋﺸﻖ ﺁﻣﺪ ﻋﻘﻞ ﺍﻭ ﺁﻭﺍﺭﻩ ﺷﺪ«‪ ،‬ﺩﺭ ﻧﻔﺤﺎﺕ ﺍﻻﻧﺲ ﺩﺍﺳﺘﺎﻥ ﭘﺎﻳﻴﻦ ﺭﺍ ﺍﺯ ﺍﻭ ﻭ ﺍﺯ ﭘﻴﺮﺵ ﺷﻤﺲ‬ ‫ﺗﺒﺮﻳﺰﯼ ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬

‫‪ -١‬ﺍﺳﺮﺍﺭﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫»ﻣﺪﺕ ﺳﻪ ﻣﺎﻩ ﺩﺭ ﺧﻠﻮﺗﯽ ﻟﻴﻼ ﻭ ﻧﻬﺎﺭﺍ ﺑﺼﻮﻡ ﻭﺻﺎﻝ ﻧﺸﺴﺘﻨﺪ ﮐﻪ ﺍﺻﻼ ﺑﻴﺮﻭﻥ ﻧﻴﺎﻣﺪﻧﺪ ﻭ ﮐﺴﯽ ﺭﺍ ﺯﻫﺮﻩ ﻧﺒﻮﺩ ﮐﻪ ﺩﺭ‬ ‫ﺧﻠﻮﺕ ﺍﻳﺸﺎﻥ ﺩﺭﺁﻳﺪ‪ .‬ﺭﻭﺯﯼ ﻣﻮﻻﻧﺎ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺍﺯ ﻣﻮﻻﻧﺎ ﺷﺎﻫﺪﯼ ﺍﻟﺘﻤﺎﺱ ﮐﺮﺩ‪ .‬ﻣﻮﻻﻧﺎ ﺣﺮﻡ ﺧﻮﺩ ﺭﺍ ﺩﺳﺖ ﮔﺮﻓﺘﻪ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﺁﻭﺭﺩ‪ .‬ﻓﺮﻣﻮﺩ ﺍﻭ ﺧﻮﺍﻫﺮ ﺟﺎﻧﯽ ﻣﻨﺴﺖ‪ .‬ﻧﺎﺯﻧﻴﻦ ﭘﺴﺮﯼ ﻣﻴﺨﻮﺍﻫﻢ‪ .‬ﻓﯽ ﺍﻟﺤﺎﻝ ﻓﺮﺯﻧﺪ ﺧﻮﺩ ﺳﻠﻄﺎﻥ ﻭﻟﺪ ﺭﺍ ﭘﻴﺶ ﺁﻭﺭﺩ‪ .‬ﻓﺮﻣﻮﺩ ﺍﻭ‬ ‫ﭘﺴﺮ ﺟﺎﻧﯽ ﻣﻨﺴﺖ‪ ،‬ﺣﺎﻟﻴﺎ ﺍﮔﺮ ﻗﺪﺭﯼ ﺷﺮﺍﺏ ﺩﺳﺖ ﻣﻴﺪﺍﺩ ﺫﻭﻕ ﻣﻴﮑﺮﺩﻳﻢ‪ .‬ﻣﻮﻻﻧﺎ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﻭ ﺳﺒﻮﻳﯽ ﺍﺯ ﻣﺤﻠﻪ ﺟﻬﻮﺩﺍﻥ ﭘﺮ‬ ‫ﮐﺮﺩﻩ ﺑﻴﺎﻭﺭﺩ‪ .‬ﻣﻮﻻﻧﺎ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻓﺮﻣﻮﺩ ﮐﻪ ﻗﻮﺕ ﻣﻄﺎﻭﻋﺖ ﻣﻮﻻﻧﺎ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻣﻴﮑﺮﺩﻡ‪ .‬ﺍﺯ ﻫﺮﭼﻪ ﮔﻮﻳﻨﺪ ﺯﻳﺎﺩﺗﺴﺖ«‪.‬‬ ‫ﺷﻤﺎ ﺩﺭ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻧﻴﮏ ﺍﻧﺪﻳﺸﻴﺪ‪ :‬ﺩﻭ ﺗﻦ ﺩﺭ ﺧﻠﻮﺗﯽ ﺳﻪ ﻣﺎﻩ ﭼﻪ ﻣﻴﮑﺮﺩﻩ ﺍﻧﺪ؟!‪ ..‬ﻣﻴﮕﻮﻳﺪ‪» :‬ﺑﺼﻮﻡ ﻭﺻﺎﻝ ﻧﺸﺴﺘﻨﺪ«‪.‬‬ ‫ﺳﻪ ﻣﺎﻩ ﻧﻴﺰ ﺻﻮﻡ ﻭﺻﺎﻝ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟!‪ ..‬ﺁﻧﮕﺎﻩ ﺻﻮﻡ ﻭﺻﺎﻝ )ﻳﺎ ﺭﻭﺯﻩ ﭘﻴﻮﺳﺘﻪ( ﮐﺠﺎ ﻭ ﺯﻥ ﻳﺎ ﭘﺴﺮ ﺧﻮﺍﺳﺘﻦ ﻭ ﺑﺎﺩﻩ ﺁﺭﺯﻭ ﮐﺮﺩﻥ‬ ‫ﮐﺠﺎ؟!‪ ..‬ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﮔﻔﺘﻪ ﺍﻧﺪ‪» :‬ﺩﺭﻭﻏﮕﻮ ﻓﺮﺍﻣﻮﺷﮑﺎﺭ ﺑﺎﺷﺪ«‪.‬‬ ‫ﺍﻳﻨﮑﻪ ﮐﺴﯽ ﺯﻥ ﻳﺎ ﭘﺴﺮ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺩﻳﮕﺮﯼ ﭘﻴﺶ ﮐﺸﺪ ﺁﻳﺎ ﺑﻴﻨﺎﻣﻮﺳﯽ ﻧﻴﺴﺖ؟!‪ ..‬ﻣﮕﺮ ﺩﺭ ﺻﻮﻓﻴﮕﺮﯼ ﺑﻴﻨﺎﻣﻮﺳﯽ ﻧﻴﺰ‬ ‫ﺳﺰﺍﺳﺖ؟!‪ ..‬ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺍﮔﺮ ﺭﺍﺳﺘﺴﺖ ﭘﺲ ﭼﻪ ﺑﻴﻐﻴﺮﺗﯽ ﮐﻪ ﻣﻮﻟﻮﯼ ﺑﻮﺩﻩ!‪ ..‬ﺍﮔﺮ ﺭﺍﺳﺖ ﻧﻴﺴﺖ ﭘﺲ ﭼﻪ ﻧﺎﺩﺍﻧﯽ ﺁﻥ ﮐﺴﺎﻥ‬ ‫ﺑﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻨﺎﻡ ﺑﺰﺭﮔﺎﻥ ﺧﻮﺩ ﺳﺎﺧﺘﻪ ﻭ ﺩﺭ ﮐﺘﺎﺑﻬﺎ ﻧﻮﺷﺘﻪ ﺍﻧﺪ!‪ ..‬ﺍﻳﻦ ﻣﻮﻟﻮﯼ ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﮐﺘﺎﺏ ﻣﺜﻨﻮﯼ ﺍﻭ ﺭﺍ ﭘﻴﺎﭘﯽ‬ ‫ﭼﺎﭖ ﻣﻴﮑﻨﻨﺪ ﻭ ﺑﺎ ﺳﺘﺎﻳﺸﻬﺎﯼ ﮔﺰﺍﻓﻪ ﺁﻣﻴﺰﯼ ﻣﻴﭙﺮﺍﮐﻨﻨﺪ‪ .‬ﻫﻤﺎﻧﺴﺖ ﮐﻪ ﮐﺘﺎﺑﺶ ﺭﺍ ﻫﻤﭙﺎﻳﻪ ﻗﺮﺁﻥ ﻣﻴﺸﻤﺎﺭﻧﺪ‪ .‬ﮐﺴﺎﻧﻴﮑﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍﺯ‬ ‫ﺍﻳﻨﮕﻮﻧﻪ ﺭﺳﻮﺍﻳﻴﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺁﮔﺎﻩ ﮔﺮﺩﻧﺪ‪ ،‬ﮐﺘﺎﺑﻬﺎﯼ ﻧﻔﺤﺎﺕ ﺍﻻﻧﺲ ﺟﺎﻣﯽ ﻳﺎ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ ﻋﻄﺎﺭ ﺭﺍ ﺧﻮﺍﻧﻨﺪ‪.‬‬ ‫ﭼﻴﺰﻳﮑﻪ ﺑﺎﻳﺪ ﺩﺭ ﭘﺎﻳﺎﻥ ﮔﻔﺘﺎﺭ ﻳﺎﺩ ﮐﻨﻢ ﺁﻧﺴﺖ ﮐﻪ ﺑﻴﮑﺎﺭﯼ ﻭ ﺑﻴﺰﻧﯽ ﮐﻪ ﻣﺎ ﺍﺯ ﮔﻨﺎﻫﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺷﻤﺮﺩﻳﻢ‪ ،‬ﺩﺭ ﻫﻤﻪ‬ ‫ﺳﻠﺴﻠﻪ ﻫﺎ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻧﺨﺴﺖ ﺗﺎ ﺩﻳﺮﺯﻣﺎﻧﯽ ﭼﻨﻴﻦ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺻﻮﻓﯽ ﻧﻤﻴﺘﻮﺍﻧﺴﺘﻪ ﺑﮑﺎﺭﯼ ﻳﺎ ﭘﻴﺸﻪ ﺍﯼ ﭘﺮﺩﺍﺯﺩ ﻭﻟﯽ ﻣﻴﺘﻮﺍﻧﺴﺘﻪ ﺯﻥ‬ ‫ﮔﻴﺮﺩ‪ .‬ﮐﺴﺎﻧﯽ ﺍﺯ ﺁﻧﺎﻥ ﺯﻥ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﮐﻪ ﭘﻴﺪﺍﺳﺖ ﺑﺎﻳﺴﺘﯽ ﻧﺎﻥ ﻭ ﺭﺧﺖ ﺍﻭ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﻧﻴﺰ ﺍﺯ ﮔﺪﺍﻳﻲ ﺭﺍﻩ ﺍﻓﺘﺪ‪ .‬ﺳﭙﺲ ﺷﻴﺦ‬ ‫ﺻﻔﯽ ﺍﺭﺩﺑﻴﻠﯽ ﻭ ﺷﺎﻩ ﻧﻌﻤﺖ ﺍﷲ ﮐﺮﻣﺎﻧﯽ ﺑﻪ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﭘﺮﮔﻴﺪﻩ ﺍﻧﺪ ﮐﻪ ﮐﺎﺭ ﻳﺎ ﭘﻴﺸﻪ ﺍﯼ ﺩﺍﺭﻧﺪ‪ .‬ﺷﺎﻩ ﻧﻌﻤﺖ ﺍﷲ ﮔﻔﺘﻪ‪» :‬ﺩﻭﺳﺘﺎﻥ‬ ‫ﺧﺪﺍ ﺩﺭ ﻟﺒﺎﺱ ﺍﻫﻞ ﮐﺴﺐ ﻭ ﺣﺮﻓﺖ ﻧﻴﺰ ﺗﻮﺍﻧﻨﺪ ﺑﻮﺩ«‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﻦ ﺩﺭﻭﻳﺶ ﺑﺎ ﺍﻳﻦ ﺑﻴﺮﻭﻥ ﺁﺑﺮﻭﻣﻨﺪ ﻭ ﺁﺭﺍﺳﺘﻪ ﻛﺸﻜﻮﻟﺶ ﺭﺍ ﺑﺪﺳﺖ ﮔﺮﻓﺘﻪ ﺑﮕﺪﺍﻳﻲ ﻣﺸﻐﻮﻝ ﺍﺳﺖ‬ ‫)ﭘﻴﻜﺮﻩ ﺍﺯ ﺗﻮﺭﺩﻭﻣﻨﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ(‬

‫ﺭﻓﺘﺎﺭ ﺑﺪﯼ ﮐﻪ ﺑﺎ ﺍﺳﻼﻡ ﮐﺮﺩﻩ ﺍﻧﺪ‬ ‫ﻳﮏ ﺑﺪﯼ ﺑﺰﺭﮒ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﮐﻪ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺟﺪﺍﮔﺎﻧﻪ ﺑﺎﺯ ﻧﻤﺎﻳﻴﻢ‪ ،‬ﺭﻓﺘﺎﺭﻳﺴﺖ ﮐﻪ ﺁﻧﺎﻥ ﺑﺎ ﺍﺳﻼﻡ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺻﻮﻓﻴﮕﺮﯼ ﭼﻪ‬ ‫ﺍﺯ ﮔﻔﺘﻪ ﻫﺎﯼ ﭘﻠﻮﺗﻴﻨﻮﺱ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﭼﻪ ﺍﺯ ﺟﺎﯼ ﺩﻳﮕﺮﻱ ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ ﺑﺎ ﺍﺳﻼﻡ ﺑﻴﮕﺎﻧﻪ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺑﺎ ﺁﻥ ﺩﻳﻦ‬ ‫ﭘﻴﻮﺳﺘﮕﯽ ﻳﺎ ﻫﻤﺒﺴﺘﮕﯽ ﻧﺪﺍﺷﺘﻪ‪ ،‬ﻳﮑﺴﺮﻩ ﺁﺧﺸﻴﺞ ﺁﻥ ﻣﻴﺒﻮﺩﻩ‪.‬‬ ‫ﺍﺳﻼﻡ ﺧﺪﺍﻳﯽ ﺭﺍ ﻣﻴﺸﻨﺎﺳﺎﻧﻴﺪ ﮐﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻧﺴﺖ ﻭ ﭘﻴﻮﺳﺘﮕﯽ ﻣﻴﺎﻧﻪ ﺍﻭ ﺑﺎ ﺁﺩﻣﻴﺎﻥ ﻭ ﺩﻳﮕﺮ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻤﻴﺒﺎﺷﺪ ﻭ‬ ‫ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺻﻮﻓﻴﮕﺮﯼ ﺧﺪﺍ ﺭﺍ ﻫﻤﺎﻥ »ﻫﺴﺘﯽ ﺳﺎﺩﻩ« ﻣﻴﺸﻨﺎﺳﺪ ﮐﻪ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻢ ﻣﺎ ﺍﮔﺮ ﺁﻧﺮﺍ ﺑﺸﮑﺎﻓﻴﻢ‪ ،‬ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﮐﻪ‬ ‫ﺁﺩﻣﻴﺎﻥ ﻫﻤﻪ ﺧﺪﺍﻳﻨﺪ ﻭ ﺧﺪﺍﯼ ﺩﻳﮕﺮﯼ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺩﻭ ﺧﺪﺍ ﺭﺍ ﺑﺎ ﻫﻢ ﺳﺎﺯﺷﯽ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺁﻳﻴﻦ ﺍﺳﻼﻡ ﻧﻴﺰ ﺑﻴﮑﺎﺭ ﻧﺸﺴﺘﻦ ﻭ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪ ﻧﺪﺍﺷﺘﻦ ﻭ ﺩﺳﺖ ﺑﻪ ﺩﺭﻳﻮﺯﻩ ﮔﺸﺎﺩﻥ ﻭ ﺑﻪ ﻳﺎﺩ ﺧﺪﺍ ﺭﻗﺼﻴﺪﻥ ﻭ ﺍﻳﻨﮕﻮﻧﻪ‬ ‫ﮐﺎﺭﻫﺎ ﮐﻪ ﺩﺭ ﺑﻨﻴﺎﺩ ﺻﻮﻓﻴﮕﺮﯼ ﺧﻮﺍﺑﻴﺪﻩ ﺩﺭ ﺍﺳﻼﻡ ﻧﺎﺳﺰﺍ ﻣﻴﺒﻮﺩﻩ‪ .‬ﺍﺳﻼﻡ ﻣﻴﺨﻮﺍﺳﺘﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻴﮏ ﺯﻧﺪﮔﺎﻧﯽ ﺧﺮﺩﻣﻨﺪﺍﻧﻪ ﻭ‬ ‫ﻣﻴﺎﻧﻪ ﺭﻭﺍﻧﻪ ﮐﻪ ﮐﻮﺷﺶ ﻭ ﺗﻼﺵ ﺑﺎ ﻧﻴﮑﺨﻮﺍﻫﯽ ﻭ ﭘﺎﮐﺪﻟﯽ ﺗﻮﺃﻡ ﺑﺎﺷﺪ‪ ،‬ﻭﺍ ﺩﺍﺭﺩ‪ .‬ﺧﻮﺍﺭ ﺩﺍﺷﺘﻦ ﺟﻬﺎﻥ ﻭ ﺩﺍﻣﻦ ﺩﺭﭼﻴﺪﻥ ﺍﺯ‬ ‫ﺧﻮﺷﻴﻬﺎ ﮐﻪ ﺩﺳﺘﺎﻭﻳﺰ ﺻﻮﻓﻴﺎﻥ ﺑﻮﺩﻩ ﺑﺎ ﺧﻮﺍﺳﺖ ﺁﻥ ﺩﻳﻦ ﺑﻴﮑﺒﺎﺭ ﺑﻴﮕﺎﻧﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﻼﻡ ﭘﺎﻳﻪ ﭘﻴﺸﺮﻓﺖ ﺯﻧﺪﮔﺎﻧﯽ ﻭ ﻧﻴﮑﯽ ﻣﺮﺩﻣﺎﻥ‪ ،‬ﻧﻴﺮﻭﻣﻨﺪﯼ ﺧﺮﺩﻫﺎ ﺭﺍ ﻣﻴﺸﻨﺎﺧﺘﻪ‪ ،‬ﺍﻳﻨﺴﺖ ﺩﺭ ﻗﺮﺁﻥ ﭘﻴﺎﭘﯽ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ‬ ‫ﺍﻧﺪﻳﺸﻴﺪﻥ ﻭ ﻓﻬﻤﻴﺪﻥ ﻭ ﺧﺮﺩ ﺑﮑﺎﺭ ﺑﺮﺩﻥ ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﺩﺭ ﺳﺮﺍﺳﺮ ﻗﺮﺁﻥ ﻳﮑﺒﺎﺭ ﻭﺍﮊﻩ »ﻋﺸﻖ« ﺭﺍ ﮐﻪ ﺯﺑﺎﻧﺰﺩ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺒﺎﺷﺪ ﻧﺘﻮﺍﻥ‬ ‫ﻳﺎﻓﺖ‪.‬‬ ‫ﺟﺎﯼ ﻫﻴﭻ ﮔﻔﺘﮕﻮ ﻧﻴﺴﺖ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺍﺯ ﺍﺳﻼﻡ ﺑﻴﮕﺎﻧﻪ ﺑﻮﺩﻩ‪ .‬ﻟﻴﮑﻦ ﭼﻨﺎﻧﮑﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺎﻧﻪ ﺭﺍﻩ ﺧﻮﺩ ﺑﺎ‬ ‫ﺍﺳﻼﻡ‪ ،‬ﭘﻴﻮﺳﺘﮕﯽ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﺎ ﺑﺮﺍﯼ ﺩﻭ ﺧﻮﺍﺳﺖ ﺑﻮﺩﻩ‪ :‬ﻳﮑﯽ ﺁﻧﮑﻪ ﺍﺯ ﺁﺯﺍﺭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﻳﻤﻦ ﺑﺎﺷﻨﺪ ﻭ ﺗﻮﺍﻧﻨﺪ ﺩﺭ‬ ‫ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺯﻧﺪﮔﯽ ﺑﺴﺮ ﺑﺮﻧﺪ‪ .‬ﺩﻳﮕﺮﯼ ﺁﻧﮑﻪ ﮐﺴﺎﻧﯽ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺑﺴﻮﯼ ﺧﻮﺩ ﮐﺸﻨﺪ ﻭ ﺗﻮﺍﻧﻨﺪ ﺑﺼﻮﻓﻴﺎﻥ ﺍﻓﺰﺍﻳﻨﺪ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﺑﺮﺍﯼ ﺧﻮﺩ ﺭﻳﺸﻪ ﺍﺳﻼﻣﯽ ﺩﺭﺳﺖ ﮐﺮﺩﻩ ﺍﻧﺪ ﻭ ﻫﺮ ﺳﻠﺴﻠﻪ ﺍﯼ ﺍﺯ ﺍﻳﺸﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻴﮑﯽ ﺍﺯ ﻳﺎﺭﺍﻥ ﭘﻴﻐﻤﺒﺮ ـ ﺍﺯ ﺍﺑﻮﺑﮑﺮ‬ ‫ﻭ ﺍﻣﺎﻡ ﻋﻠﯽ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺳﺎﻧﻴﺪﻩ ﭼﻨﻴﻦ ﻭﺍ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﭘﻴﻐﻤﺒﺮ ﺩﻭ ﮔﻮﻧﻪ ﺁﻣﻮﺯﺍﮐﻬﺎ ﺩﺍﺷﺘﻪ‪ :‬ﻳﮑﺮﺷﺘﻪ ﺍﺯ ﺁﻧﻬﺎ ﺑﻨﺎﻡ‬ ‫»ﺷﺮﻳﻌﺖ« ﮐﻪ ﺑﺮﺍﯼ ﻫﻤﻪ ﻣﺮﺩﻣﺎﻥ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﺩﻳﮕﺮﯼ »ﻃﺮﻳﻘﺖ« ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍﯼ ﮐﺴﺎﻥ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﻭﻳﮋﻩ ﺍﯼ ﻣﻴﺒﻮﺩﻩ‪ .‬ﺍﻳﻨﺴﺖ ﺁﻥ ﻣﺮﺩ‬ ‫ﺑﺰﺭﮒ ﺩﺭ ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﻳﻨﯽ ﺑﺮﺍﯼ ﻣﺮﺩﻡ ﺑﻨﻴﺎﺩ ﮔﺰﺍﺭﺩﻩ ﻭ »ﺷﺮﻳﻌﺘﯽ« ﻳﺎﺩ ﺩﺍﺩﻩ‪ ،‬ﺑﺮﺍﯼ ﺑﺮﮔﺰﻳﺪﮔﺎﻥ »ﻃﺮﻳﻘﺖ« ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩﻩ ﻭ ﺁﻧﺮﺍ‬ ‫ﺑﮑﺴﺎﻧﯽ ﺍﺯ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻠﯽ ﻭ ﺩﻳﮕﺮﺍﻥ ﺁﻣﻮﺧﺘﻪ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺼﻮﻓﻴﺎﻥ ﺭﺳﻴﺪﻩ‪.‬‬ ‫ﺭﻭﺯﯼ ﺩﺭ ﺗﺒﺮﻳﺰ ﻳﮑﯽ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺍﻳﻨﺮﺍ ﺑﺎ ﻣﻦ ﻣﻴﮕﻔﺖ ﻭ ﺑﺨﻮﺩ ﻣﻴﺒﺎﻟﻴﺪ‪ ،‬ﮔﻔﺘﻢ‪ :‬ﺩﺭ ﺑﺪﯼ ﺻﻮﻓﻴﺎﻥ ﻫﻤﻴﻦ ﺑﺲ ﮐﻪ ﭼﻨﻴﻦ‬ ‫ﺩﺭﻭﻏﯽ ﺭﺍ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﻣﻦ ﭘﺬﻳﺮﻓﺘﻢ ﮐﻪ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﭼﻨﻴﻦ ﮐﺎﺭﯼ ﮐﺮﺩﻩ ﻭ ﺩﻭ ﺭﺷﺘﻪ ﺁﻣﻮﺯﺍﮐﻬﺎ ﺩﺍﺷﺘﻪ‪ .‬ﭘﺲ ﭼﺮﺍ ﺁﻥ ﺩﻭ ﺭﺷﺘﻪ ﺑﺎ‬ ‫ﻳﮑﺪﻳﮕﺮ ﻧﺎﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ؟!‪ ..‬ﺁﻧﮕﺎﻩ ﮐﯽ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻠﯽ ﺑﭽﻨﻴﻦ ﮐﺎﺭﻫﺎﻳﯽ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ؟!‪ ..‬ﻋﻠﯽ ﮐﯽ ﺑﻴﮑﺎﺭ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﻮﺩﻩ؟!‪ ..‬ﮐﯽ ﺑﭽﻠﻪ ﻧﺸﺴﺘﻪ؟!‪ ..‬ﮐﯽ ﺑﺎ ﺧﺪﺍ »ﻋﺸﻖ« ﻭﺭﺯﻳﺪﻩ ﻭ ﺑﺎ ﺩﻑ ﻭ ﻧﺎﯼ ﺑﺮﻗﺺ ﭘﺮﺩﺍﺧﺘﻪ؟!‪ ..‬ﮐﯽ ﺍﺯ ﺯﻥ ﮔﺮﻓﺘﻦ ﺑﺎﺯﺍﻳﺴﺘﺎﺩﻩ؟!‪..‬‬ ‫ﮐﯽ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﺎﺯﺍﺭ ﺑﻪ ﺩﺭﻳﻮﺯﻩ ﮔﺮﺩﯼ ﻓﺮﺳﺘﺎﺩﻩ؟!‪ ..‬ﺍﻳﻨﻬﺎ ﮐﻪ ﮔﻔﺘﻢ ﭘﺎﺳﺨﯽ ﻧﺪﺍﺷﺖ ﻭ ﺑﺨﺎﻣﻮﺷﯽ ﮔﺮﺍﻳﻴﺪ‪.‬‬ ‫ﺁﻧﭽﻪ ﺍﻳﻦ ﺑﺪﯼ ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﺑﺰﺭﮔﺘﺮ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺁﻧﺴﺖ ﮐﻪ ﺩﺳﺘﺒﺮﺩﻫﺎﻳﯽ ﺩﺭ ﺍﺳﻼﻡ ﮐﺮﺩﻩ ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﻪ ﮐﻪ ﺗﺎ ﺗﻮﺍﻧﻨﺪ ﺑﺎﺳﻼﻡ‬ ‫ﺭﻧﮓ ﺻﻮﻓﻴﮕﺮﯼ ﺩﻫﻨﺪ‪ .‬ﺑﺠﺎﯼ ﺁﻧﮑﻪ ﺧﻮﺩ ﭘﻴﺮﻭﯼ ﺍﺯ ﺍﺳﻼﻡ ﮐﻨﻨﺪ‪ ،‬ﺍﺳﻼﻡ ﺭﺍ ﭘﻴﺮﻭ ﺧﻮﺩ ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ‪ .‬ﺍﮔﺮ ﮐﺴﯽ ﺑﺨﻮﺍﻫﺪ‬ ‫ﮐﺎﺭﻫﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻨﻮﻳﺴﺪ ﮐﺘﺎﺏ ﺑﺰﺭﮔﯽ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻣﻦ ﭼﻮﻥ ﺑﮑﻮﺗﺎﻫﯽ ﻣﻴﮑﻮﺷﻢ‪ ،‬ﺑﭽﻨﺪ ﻧﻤﻮﻧﻪ ﺑﺲ‬ ‫ﺧﻮﺍﻫﻢ ﮐﺮﺩ‪:‬‬ ‫‪ (١‬ﻗﺮﺁﻥ ﺭﺍ ﺍﻓﺰﺍﺭﯼ ﻳﺎ ﺑﺎﺯﻳﭽﻪ ﺍﯼ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﺂﻳﻪ ﻫﺎﯼ ﺁﻥ ﻫﺮ ﻣﻌﻨﺎﻳﯽ ﮐﻪ ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ ﺩﺍﺩﻩ ﺍﻧﺪ‪ .‬ﻣﺜﻼ ﺁﻳﻪ »ﺍﻳﻨﻤﺎ ﮐﻨﺘﻢ ﻓﻬﻮ‬ ‫ﻣﻌﮑﻢ« ﺭﺍ ﺩﻟﻴﻞ ﺑﻴﮑﯽ ﺑﻮﺩﻥ ﻫﺴﺘﯽ )ﻭﺣﺪﺕ ﻭﺟﻮﺩ( ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﺯ ﺳﺮ ﺗﺎ ﭘﺎﯼ ﻗﺮﺁﻥ ﺑﺎ »ﻭﺣﺪﺕ ﻭﺟﻮﺩ« ﻧﺎﺳﺎﺯﮔﺎﺭ‬ ‫ﺍﺳﺖ‪ .‬ﺧﺪﺍﻳﯽ ﮐﻪ ﻗﺮﺁﻥ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩﻩ ﺑﺎ ﺧﺪﺍﻳﯽ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺸﻨﺎﺧﺘﻪ ﺍﻧﺪ ﺑﺴﻴﺎﺭ ﺟﺪﺍﺳﺖ‪ .‬ﺁﻥ ﺁﻳﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻫﺮ ﮐﺠﺎ ﺑﺎﺷﻴﺪ‬ ‫ﺧﺪﺍ ﺑﺎ ﺷﻤﺎﺳﺖ« ﻭ ﻧﻤﻴﮕﻮﻳﺪ‪» :‬ﺧﺪﺍ ﺩﺭ ﺷﻤﺎﺳﺖ«‪ ،‬ﻧﻤﻴﮕﻮﻳﺪ‪» :‬ﺷﻤﺎ ﺧﻮﺩﺗﺎﻥ ﺧﺪﺍﻳﻴﺪ«‪.‬‬ ‫ﺁﻳﻪ »ﺍﻥ ﺍﮐﺮﻣﮑﻢ ﻋﻨﺪﺍﷲ ﺍﺗﻘﻴﮑﻢ« ﺭﺍ ﮐﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﮔﺮﺍﻣﻴﺘﺮﻳﻦ ﺷﻤﺎ ﻧﺰﺩ ﺧﺪﺍ ﭘﺮﻫﻴﺰﮐﺎﺭﺗﺮﻳﻦ ﺷﻤﺎﺳﺖ«‪ ،‬ﺷﻴﺦ ﺍﺑﻮﺳﻌﻴﺪ‬ ‫ﻣﻌﻨﯽ ﮐﺮﺩﻩ ﻣﻴﮕﻮﻳﺪ‪» :‬ﭘﺮﻫﻴﺰﮐﺎﺭﯼ‪ ،‬ﭘﺮﻫﻴﺰ ﮐﺮﺩﻥ ﺍﺯ ﺧﻮﺩﯼ ﺧﻮﺩ ﺍﺳﺖ«‪ .‬ﺁﻧﮕﺎﻩ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺘﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺍﺯ ﺍﻳﻦ ﻣﻌﻨﯽ ﺑﻮﺩ ﮐﻪ‬ ‫ﭼﻮﻥ ﺗﻮ ﺍﺯ ﺧﻮﺩﯼ ﺧﻮﺩ ﭘﺮﻫﻴﺰ ﮐﻨﯽ ﺑﺪﻭ ﺑﺮﺳﯽ«‪ .‬ﭘﺮﻫﻴﺰﮐﺎﺭﯼ ﺩﺭ ﻗﺮﺁﻥ ﭘﺮﻫﻴﺰﮐﺮﺩﻥ ﺍﺯ ﺑﺪﻳﻬﺎﺳﺖ‪ .‬ﺍﻳﻦ ﺷﻴﺦ ﺑﺪﻟﺨﻮﺍﻩ ﻣﻌﻨﺎﯼ‬ ‫ﺻﻮﻓﻴﺎﻧﻪ ﺑﺂﻥ ﻣﻴﺪﻫﺪ‪.‬‬ ‫ﮔﺎﻫﯽ ﺭﻓﺘﺎﺭﺷﺎﻥ ﺑﺎ ﻗﺮﺁﻥ ﭼﻨﺎﻥ ﺑﻮﺩﻩ ﮐﻪ ﺟﺰ ﺷﻮﺧﯽ ﻭ ﺑﺎﺯﯼ‪ ،‬ﻧﺎﻣﯽ ﻧﺘﻮﺍﻥ ﺩﺍﺩ‪ .‬ﺩﺭ ﺍﺳﺮﺍﺭ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺑﺸﺮ ﺣﺎﻓﯽ‬ ‫ﻫﺮﮔﺰ ﮐﻔﺶ ﻭ ﭘﺎﯼ ﺍﻓﺰﺍﺭ ﺩﺭ ﭘﺎﯼ ﻧﮑﺮﺩ ﻭ ﮔﻔﺖ ﺣﻖ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﻟﯽ ﻣﻴﮕﻮﻳﺪ‪ :‬ﺍﷲ ﺍﻟﺬﯼ ﺟﻌﻞ ﻟﮑﻢ ﺍﻻﺭﺽ ﺑﺴﺎﻃﺎ‪ ،‬ﺯﻣﻴﻦ‬ ‫ﺑﺴﺎﻁ ﺣﻖ ﺍﺳﺖ‪ .‬ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﻟﯽ ﻭ ﻣﻦ ﺭﻭﺍ ﻧﺪﺍﺭﻡ ﺑﺮ ﺑﺴﺎﻁ ﺧﺪﺍﻳﺘﻌﺎﻟﯽ ﺑﺎ ﮐﻔﺶ ﻭ ﭘﺎﯼ ﺍﻓﺰﺍﺭ ﺭﻭﻡ ﻭ ﻫﻤﻪ ﻋﻤﺮ ﭘﺎﯼ ﺑﺮﻫﻨﻪ ﺭﻓﺖ‬ ‫ﻭ ﺑﺪﻳﻦ ﺳﺒﺐ ﺍﻭ ﺭﺍ ﺑﺸﺮ ﺣﺎﻓﯽ ﻟﻘﺐ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﻗﺮﺁﻥ ﻣﻴﮕﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺯﻣﻴﻦ ﺭﺍ ﺑﺮﺍﯼ ﺷﻤﺎ ﮔﺴﺘﺮﺩﻩ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺍﻳﻦ ﻣﻴﮕﻮﻳﺪ ﭘﺲ ﻣﻦ ﺑﺎﻳﺪ ﺑﺎ ﭘﺎﯼ ﺑﺮﻫﻨﻪ ﺭﺍﻩ ﺭﻭﻡ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺟﺰ‬ ‫ﺷﻮﺧﯽ ﻭ ﺑﺎﺯﯼ‪ ،‬ﻧﺎﻣﯽ ﻣﻴﺘﻮﺍﻧﺪ ﺩﺍﺷﺖ؟!‪ ..‬ﻗﺮﺁﻥ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﺑﭙﺎﮐﻴﺰﮔﯽ ﻭﺍ ﻣﻴﺪﺍﺷﺖ‪ ،‬ﺧﻮﺍﺳﺘﺶ ﭘﺎﯼ ﺑﺮﻫﻨﻪ ﺭﻓﺘﻦ ﻣﺮﺩﻡ‬ ‫ﻣﻴﺒﻮﺩﻩ؟!‪..‬‬ ‫ﺩﺭ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ ﺩﺭﺑﺎﺭﻩ ﺑﺎﻳﺰﻳﺪ ﺑﺴﻄﺎﻣﯽ ﻣﻴﻨﻮﻳﺴﺪ‪ :‬ﻧﻘﻞ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﻣﺎﺩﺭﺵ ﺍﻭ ﺭﺍ ﺑﺪﺑﻴﺮﺳﺘﺎﻥ ﻓﺮﺳﺘﺎﺩ‪ ،‬ﭼﻮﻥ ﺑﺴﻮﺭﻩ‬ ‫ﻟﻘﻤﺎﻥ ﺭﺳﻴﺪ ﻭ ﺑﺎﻳﻦ ﺁﻳﺖ ﺭﺳﻴﺪ‪ ،‬ﺍﻥ ﺍﺷﮑﺮﻟﯽ ﻭ ﻟﻮﺍﻟﺪﻳﮏ‪ ،‬ﺧﺪﺍ ﻣﻴﮕﻮﻳﺪ ﻣﺮﺍ ﺧﺪﻣﺖ ﮐﻦ ﻭ ﺷﮑﺮ ﮔﻮﯼ ﻭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺭﺍ‬ ‫ﺧﺪﻣﺖ ﮐﻦ ﻭ ﺷﮑﺮ ﮔﻮﯼ ﻭ ﺍﺳﺘﺎﺩ ﻣﻌﻨﯽ ﺍﻳﻦ ﺁﻳﺖ ﻣﻴﮕﻔﺖ‪ .‬ﺑﺎﻳﺰﻳﺪ ﮐﻪ ﺍﻳﻦ ﺑﺸﻨﻮﻳﺪ ﺑﺮ ﺩﻝ ﺍﻭ ﮐﺎﺭ ﮐﺮﺩ‪ ،‬ﻟﻮﺡ ﺑﻨﻬﺎﺩ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﺍﺳﺘﺎﺩ ﻣﺮﺍ ﺩﺳﺘﻮﺭﯼ ﺩﻩ ﺗﺎ ﺑﺨﺎﻧﻪ ﺭﻭﻡ ﻭ ﺳﺨﻨﯽ ﺑﺎ ﻣﺎﺩﺭ ﺑﮕﻮﻳﻢ‪ .‬ﺍﺳﺘﺎﺩ ﺩﺳﺘﻮﺭﯼ ﺩﺍﺩ‪ .‬ﺑﺎﻳﺰﻳﺪ ﺑﺨﺎﻧﻪ ﺁﻣﺪ‪ .‬ﻣﺎﺩﺭ ﮔﻔﺖ‪ :‬ﻳﺎ ﻃﻴﻔﻮﺭ‪ ،‬ﺑﻪ‬ ‫ﭼﻪ ﺁﻣﺪﯼ؟‪ ..‬ﻣﮕﺮ ﻫﺪﻳﻪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﻳﺎ ﻋﺬﺭﯼ ﺍﻓﺘﺎﺩﺳﺖ؟‪ ..‬ﮔﻔﺖ ﻧﻪ‪ ،‬ﮐﻪ ﺑﺂﻳﺘﯽ ﺭﺳﻴﺪﻡ ﮐﻪ ﺣﻖ ﻣﻴﻔﺮﻣﺎﻳﺪ ﻣﺎ ﺭﺍ ﺑﺨﺪﻣﺖ‬ ‫ﺧﻮﻳﺶ ﻭ ﺧﺪﻣﺖ ﺗﻮ‪ .‬ﻣﻦ ﺩﺭ ﺩﻭ ﺧﺎﻧﻪ ﮐﺪﺧﺪﺍﻳﯽ ﻧﺘﻮﺍﻧﻢ ﮐﺮﺩ‪ .‬ﺍﻳﻦ ﺁﻳﺖ ﺑﺮ ﺟﺎﻥ ﻣﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﻳﺎ ﺍﺯ ﺧﺪﺍﻳﻢ ﺩﺭﺧﻮﺍﻩ ﺗﺎ ﻫﻤﻪ‬ ‫ﺁﻥ ﺗﻮ ﺑﺎﺷﻢ ﻳﺎ ﺩﺭ ﮐﺎﺭ ﺧﺪﺍﻳﻢ ﮐﻦ ﺗﺎ ﻫﻤﻪ ﺑﺎ ﻭﯼ ﺑﺎﺷﻢ‪ .‬ﻣﺎﺩﺭ ﮔﻔﺖ‪ :‬ﺍﯼ ﭘﺴﺮ‪ ،‬ﺗﺮﺍ ﺩﺭ ﮐﺎﺭ ﺧﺪﺍﯼ ﮐﺮﺩﻡ ﻭ ﺣﻖ ﺧﻮﻳﺸﺘﻦ ﺑﺘﻮ‬ ‫ﺑﺨﺸﻴﺪﻡ‪ ،‬ﺑﺮﻭ ﻭ ﺧﺪﺍﯼ ﺭﺍ ﺑﺎﺵ‪ .‬ﭘﺲ ﺑﺎﻳﺰﻳﺪ ﺍﺯ ﺑﺴﻄﺎﻡ ﺑﺮﻓﺖ ﻭ ﺳﯽ ﺳﺎﻝ ﺩﺭ ﺷﺎﻡ ﻭ ﺷﺎﻣﺎﺕ ﻣﻴﮕﺮﺩﻳﺪ ﻭ ﺭﻳﺎﺿﺖ ﻣﻴﮑﺸﻴﺪ‪.«...‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٢٧ .................................................................................................................. ..........................................................................‬‬

‫ﺁﻳﺎ ﻣﻌﻨﯽ ﺁﻳﻪ ﻗﺮﺁﻥ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﮐﺴﯽ ﺩﺳﺖ ﺍﺯ ﮐﺎﺭ ﻭ ﭘﻴﺸﻪ ﻭ ﺯﻧﺪﮔﯽ ﺑﺮﺩﺍﺭﺩ؟!‪ ..‬ﺁﻥ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺑﻤﻦ ﺳﭙﺎﺳﮕﺰﺍﺭ ﻭ ﺑﻪ‬ ‫ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺕ ﻫﻢ«‪ .‬ﺁﻳﺎ ﮐﺴﯽ ﻧﻤﻴﺘﻮﺍﻧﺴﺖ ﻫﻢ ﺳﭙﺎﺳﮕﺰﺍﺭ ﺧﺪﺍ ﺑﺎﺷﺪ ﻭ ﻫﻢ ﺳﭙﺎﺳﮕﺰﺍﺭ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻭ ﺍﺯ ﮐﺎﺭ ﻭ ﭘﻴﺸﻪ ﻧﻴﺰ ﺩﺳﺖ‬ ‫ﻧﮑﺸﺪ؟!‪ ..‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪.‬‬ ‫‪ (٢‬ﮔﺎﻫﯽ ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﺩﺭ ﮐﺘﺎﺑﻬﺎﺷﺎﻥ ﻫﺴﺖ ﮐﻪ ﭘﻴﺪﺍﺳﺖ ﺑﺎﺳﻼﻡ ﻭ ﺑﻨﻴﺎﺩﮔﺰﺍﺭﺵ ﺑﺎ ﭼﻪ ﺩﻳﺪﻩ ﺍﯼ ﻣﻴﻨﮕﺮﻳﺴﺘﻪ ﺍﻧﺪ ﻭ ﭼﮕﻮﻧﻪ‬ ‫ﺟﺎﻳﮕﺎﻩ ﺧﻮﺩ ﺭﺍ ﻭﺍﻻﺗﺮ ﻣﻴﺸﻤﺎﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﻳﮑﯽ ﺍﺯ ﮐﺘﺎﺑﻬﺎﺷﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺻﻮﻓﯽ ﮔﺮﺩﻳﺪﻥ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺭﻭﻣﯽ ﺭﺍ ﭼﻨﻴﻦ ﻣﻴﻨﻮﻳﺴﺪ‬ ‫ﮐﻪ ﺭﻭﺯﯼ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﺯ ﻣﺪﺭﺳﻪ ﻗﻮﻧﻴﻪ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﻭ ﺳﻮﺍﺭ ﺍﺳﺘﺮﯼ ﮔﺮﺩﻳﺪﻩ ﺑﺎ ﻃﻠﺒﻪ ﻫﺎ ﻣﻴﺮﻓﺖ‪ .‬ﺷﻤﺲ ﺗﺒﺮﻳﺰﯼ ﺑﺎﻭ ﺑﺮﺧﻮﺭﺩﻩ‬ ‫ﭘﺮﺳﻴﺪ‪ :‬ﺁﻳﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﺰﺭﮔﺘﺮ ﺍﺳﺖ ﻳﺎ ﺑﺎﻳﺰﻳﺪ ﺑﺴﻄﺎﻣﯽ؟!‪ ..‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﭼﻪ ﭘﺮﺳﺸﯽ ﺍﺳﺖ؟!‪ ..‬ﻣﺤﻤﺪ‬ ‫ﭘﻴﻐﻤﺒﺮﯼ ﻣﻴﺒﻮﺩ ﻭ ﭼﮕﻮﻧﻪ ﻣﻴﺘﻮﺍﻥ ﺍﻭ ﺭﺍ ﺑﺎ ﺑﺎﻳﺰﻳﺪ ﺑﺴﻨﺠﺶ ﮔﺰﺍﺷﺖ؟!‪ ..‬ﺷﻤﺲ ﮔﻔﺖ‪ :‬ﭘﺲ ﭼﺮﺍ ﭘﻴﻐﻤﺒﺮ ﻣﻴﻔﺮﻣﺎﻳﺪ‪» :‬ﻣﺎ ﻋﺮﻓﻨﺎﮎ‬ ‫ﺣﻖ ﻣﻌﺮﻓﺘﮏ« )ﻣﺎ ﺗﻮ ﺭﺍ ﭼﻨﺎﻧﮑﻪ ﻣﻴﺒﺎﻳﺴﺖ ﻧﺸﻨﺎﺧﺘﻴﻢ( ﻭ ﺑﺎﻳﺰﻳﺪ ﺑﺴﻄﺎﻣﯽ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺳﺒﺤﺎﻧﯽ ﻣﺎ ﺍﻋﻈﻢ ﺷﺄﻧﯽ« )ﻣﻦ ﺧﺪﺍﻳﻢ ﻭ‬ ‫ﮐﺎﺭﻡ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﺴﺖ(؟‪ ..‬ﻣﻮﻻﻧﺎ ﺑﻄﻮﺭﯼ ﺁﺷﻔﺘﻪ ﺷﺪ ﮐﻪ ﺍﺯ ﺍﺳﺘﺮ ﺑﻴﻔﺘﺎﺩ ﻭ ﻣﺪﻫﻮﺵ ﺷﺪ ﻭ ﭼﻮﻥ ﺑﻬﻮﺵ ﺁﻣﺪ ﺑﺎ ﺷﻤﺲ ﺑﻤﺪﺭﺳﻪ‬ ‫ﺭﻓﺖ ﻭ ﺗﺎ ﭼﻬﻞ ﺭﻭﺯ ﺩﺭ ﺣﺠﺮﻩ ﺑﺎ ﺍﻭ ﺧﻠﻮﺕ ﺩﺍﺷﺖ«‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻧﻬﺎ ﻧﻴﺰ ﻓﺮﺍﻭﺍﻧﺴﺖ‪ .‬ﺑﻤﮑﻪ ﺭﻓﺘﻦ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺩﺳﺘﻮﺭﻫﺎﯼ ﺍﺳﻼﻡ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﺍﻳﻨﺎﻥ ﺭﻳﺸﺨﻨﺪﻫﺎﯼ ﺑﺴﻴﺎﺭ ﺑﺂﻥ‬ ‫ﮐﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻣﺜﻼ ﺩﺭ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺭﺍﺑﻌﻪ ﺑﻤﮑﻪ ﻣﻴﺮﻓﺖ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﮐﻌﺒﻪ ﺭﺍ ﺩﻳﺪ ﮐﻪ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺍﻭ ﺁﻣﺪ‪ .‬ﺭﺍﺑﻌﻪ ﮔﻔﺖ‪:‬‬ ‫ﻣﺮﺍ ﺭﺏ ﺍﻟﺒﻴﺖ ﻣﻴﺒﺎﻳﺪ‪ ،‬ﺑﻴﺖ ﺭﺍ ﭼﮑﻨﻢ!‪ .«..‬ﺍﺯ ﺯﺑﺎﻥ ﺑﺎﻳﺰﻳﺪ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﮔﻔﺘﻪ‪» :‬ﻣﺪﺗﯽ ﮔﺮﺩ ﺧﺎﻧﻪ ﻃﻮﺍﻑ ﻣﻴﮑﺮﺩﻡ‪ ،‬ﭼﻮﻥ ﺑﺤﻖ‬ ‫ﺭﺳﻴﺪﻡ‪ ،‬ﺧﺎﻧﻪ ﺭﺍ ﺩﻳﺪﻡ ﮐﻪ ﮔﺮﺩ ﻣﻦ ﻃﻮﺍﻑ ﻣﻴﮑﺮﺩ«‪ .‬ﺷﻴﺦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﮔﻴﻼﻧﯽ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﻗﻄﺒﻬﺎﯼ ﺍﻳﺸﺎﻧﺴﺖ ﺩﺭ ﮐﺘﺎﺑﻬﺎ‬ ‫ﮔﺰﺍﻓﻪ ﻫﺎﯼ ﺷﮕﻔﺘﯽ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻨﮑﻪ ﮐﺴﯽ ﭘﺮﺳﻴﺪ‪ :‬ﭼﺮﺍ ﺑﻤﮑﻪ ﻧﻤﻴﺮﻭﯼ؟‪ ..‬ﺷﻴﺦ ﺩﺳﺖ ﺑﻠﻨﺪ ﮐﺮﺩﻩ ﻣﻴﺎﻥ ﺩﻭ‬ ‫ﺍﻧﮕﺸﺖ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑﭙﺮﺳﻨﺪﻩ ﮔﻔﺖ‪ :‬ﺑﺒﻴﻦ‪ .‬ﭘﺮﺳﻨﺪﻩ ﻧﮕﺎﻩ ﮐﺮﺩ ﻭ ﺩﻳﺪ ﮐﻌﺒﻪ ﺩﺭ ﻫﻮﺍ ﺑﮕﺮﺩ ﺳﺮ ﺷﻴﺦ ﻣﻴﭽﺮﺧﺪ‪.‬‬ ‫‪ (٣‬ﻳﮏ ﮐﺎﺭ ﺻﻮﻓﻴﺎﻥ ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﺍﺯ ﺟﺴﺘﺠﻮ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ ،‬ﺁﻧﺴﺖ ﮐﻪ ﺟﻤﻠﻪ ﻫﺎﻳﯽ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﺧﺪﺍ ﺍﺯ ﺧﻮﺩ‬ ‫ﺳﺎﺧﺘﻪ ﺍﻧﺪ ﻭ ﺑﻨﺎﻡ »ﺣﺪﻳﺚ ﻗﺪﺳﯽ« ﺩﺭ ﻣﻴﺎﻧﻪ ﭘﺮﺍﮐﻨﺪﻩ ﺍﻧﺪ‪ .‬ﻣﺜﻼ‪ :‬ﮐﻨﺖ ﮐﻨﺰﺍ ﻣﺨﻔﻴﺎ ﻓﺎﺣﺒﺒﺖ ﺍﻥ ﺍﻋﺮﻑ ﻓﺨﻠﻔﺖ ﺍﻟﺨﻠﻖ ﻟﮑﯽ‬ ‫ﺍﻋﺮﻑ‪ ،‬ﺧﻤﺮﺕ ﻃﻴﻨﻪ ﺁﺩﻡ ﺑﻴﺪﯼ ﺍﺭﺑﻌﻴﻦ ﺻﺒﺎﺣﺎ‪ ،‬ﻋﺒﺪﯼ ﺍﻃﻌﻨﯽ ﺍﺟﻌﻠﮏ ﻣﺜﻠﯽ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻓﺮﺍﻭﺍﻧﺴﺖ‪ .‬ﻭﻟﯽ ﺍﮔﺮ ﺷﻤﺎ ﺑﺠﻮﻳﻴﺪ ﮐﻪ ﺳﺮﭼﺸﻤﻪ ﺁﻧﻬﺎ ﮐﺠﺎﺳﺖ‪ ،‬ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ‬ ‫ﺯﺑﺎﻥ ﺧﺪﺍ ﺷﻨﻴﺪﻩ‪ ،‬ﺑﺠﺎﻳﯽ ﻧﺨﻮﺍﻫﻴﺪ ﺭﺳﻴﺪ‪ .‬ﺁﻧﭽﻪ ﻣﺎ ﺩﺍﻧﺴﺘﻪ ﺍﻳﻢ ﺍﻳﻨﻬﺎ ﺭﺍ ﺻﻮﻓﻴﺎﻥ ﺳﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ ﺁﻥ ﺻﻮﻓﻴﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺧﻮﺩ‬ ‫ﺭﺍ ﻫﻤﻴﺸﻪ ﺑﺎ ﺧﺪﺍ ﺩﺭ ﺭﺍﺯ ﻭ ﻧﻴﺎﺯ ﻭ ﮔﻔﺘﮕﻮ ﻣﻴﺸﻤﺎﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮ ﻣﻌﻨﯽ ﺑﻴﺸﺘﺮ ﺟﻤﻠﻪ ﻫﺎ ﺻﻮﻓﻴﺎﻧﻪ ﺍﺳﺖ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﮑﻪ ﺩﻳﺪﻩ‬ ‫ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺻﻮﻓﻴﺎﻥ ﺍﻳﻨﻬﺎ ﺭﺍ ﺩﺳﺘﺎﻭﻳﺰ ﮔﺮﻓﺘﻪ ﻋﻨﻮﺍﻥ ﺑﺎﻓﻨﺪﮔﻴﻬﺎﯼ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫»ﮐﻨﺖ ﮐﻨﺰﺍ ﻣﺨﻔﻴﺎ‪ «...‬ﺭﺍ ﻣﻮﻟﻮﯼ ﻭ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﺷﻌﺮﻫﺎ ﻭ ﮐﺘﺎﺑﻬﺎﯼ ﺧﻮﺩ ﻳﺎﺩ ﮐﺮﺩﻩ ﺑﺪﺳﺘﺎﻭﻳﺰ ﺁﻥ ﺑﺒﺎﻓﻨﺪﮔﻴﻬﺎﯼ‬ ‫ﺩﻭﺭ ﻭ ﺩﺭﺍﺯ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫»ﺧﻤﺮﺕ ﻃﻴﻨﻪ ﺁﺩﻡ‪ «...‬ﺭﺍ ﺍﺑﻮﺑﮑﺮ ﺭﺍﺯﯼ ﺩﺭ »ﻣﺮﺻﺎﺩ ﺍﻟﻌﺒﺎﺩ« ﺑﻤﻴﺎﻥ ﮔﺰﺍﺭﺩﻩ ﻭ ﻫﺸﺖ ﺳﺎﺕ ﺑﻴﺸﺘﺮ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻧﺶ ﺑﺎﻓﻨﺪﮔﯽ‬ ‫ﮐﺮﺩﻩ‪.‬‬ ‫ﺍﻣﻴﺮ ﭘﺎﺯﻭﺍﺭﯼ ﮐﻪ ﺷﻌﺮﻫﺎﻳﯽ ﺑﻤﺎﺯﻧﺪﺭﺍﻧﯽ ﺳﺮﻭﺩﻩ ﻭ ﻫﻤﺎﻧﺎ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻧﺎﺁﮔﺎﻩ ﻧﻤﻴﺒﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﺩﻭ ﺣﺪﻳﺚ ﺭﺍ ﺩﺭ ﺷﻌﺮﻫﺎﯼ‬ ‫ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﻣﻴﮕﻮﻳﺪ‪:‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٢٨ .................................................................................................................. ..........................................................................‬‬

‫ﻣﻦ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻋﻠﻢ ﺍﻻﺳﻤﺎﻣﻪ‬

‫ﻋﺠﻴﻦ ﮐﺮﺩﻩ ﺧﺎﮎ ﭼﻬﻞ ﺻﺒﺎﻣﻪ‬

‫ﮐﻨﺖ ﮐﻨﺰﻥ ﮔﺮﻩ ﺭﺍ ﻣﻦ ﺑﻮ ﺷﺎﻣﻪ‬

‫ﺍﺭﺯﺍﻥ ﻓﺮﻭﺵ ﮐﻪ ﺩﺭ ﮔﺮﺍﻧﺒﻬﺎ ﻣﻪ‬

‫»ﻣﻦ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻋﻠﻢ ﺍﻻﺳﻤﺎ ﻫﺴﺘﻢ‪ .‬ﺳﺮﺷﺘﻪ ﺷﺪﻩ ﺧﺎﮎ ﭼﻬﻞ ﺻﺒﺎﺡ ﻣﻴﺒﺎﺷﻢ‪ .‬ﮔﺮﻩ ﮐﻨﺖ ﮐﻨﺰﺍ ﺭﺍ ﻣﻴﮕﺸﺎﻳﻢ‪ .‬ﺍﺭﺯﺍﻥ‬ ‫ﻧﻔﺮﻭﺵ ﮐﻪ ﺩﺭ ﮔﺮﺍﻧﺒﻬﺎ ﻫﺴﺘﻢ«‪.‬‬ ‫ﺷﮕﻔﺘﺮ ﺁﻧﮑﻪ ﻭﺍﮊﻩ »ﻣﺨﻔﯽ« ﺩﺭ »ﮐﻨﺖ ﮐﻨﺰﺍ« ﻏﻠﻄﺴﺖ‪ ١.‬ﺩﺭ ﻋﺮﺑﯽ ﺑﺎﻳﺪ ﮔﻔﺖ‪» :‬ﺧﻔﯽ«‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍﺳﺖ ﮐﻪ ﺍﻳﻨﺮﺍ ﮐﺴﯽ‬ ‫ﺳﺎﺧﺘﻪ ﮐﻪ ﻋﺮﺏ ﻧﻤﻴﺒﻮﺩﻩ ﻭ ﻋﺮﺑﯽ ﺭﺍ ﻧﻴﮏ ﻧﻤﻴﺪﺍﻧﺴﺘﻪ‪.‬‬ ‫ﺍﻳﻨﻬﺎﺳﺖ ﻧﻤﻮﻧﻪ ﻫﺎﻳﯽ ﺍﺯ ﺭﻓﺘﺎﺭ ﺻﻮﻓﻴﺎﻥ ﺑﺎ ﺍﺳﻼﻡ‪ .‬ﺷﻨﻴﺪﻧﻴﺘﺮ ﺁﻧﮑﻪ ﺑﺎ ﻫﻤﻪ ﺩﺳﺘﺒﺮﺩﻫﺎ ﮐﻪ ﺩﺭ ﺁﻥ ﺩﻳﻦ ﮐﺮﺩﻩ ﺍﻧﺪ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ‬ ‫ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺑﺎ ﺁﻥ ﺳﺎﺯﺵ ﺩﻫﻨﺪ ﻭ ﺩﻭ ﮔﻮﻧﮕﯽ ﺁﺷﮑﺎﺭﯼ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﻧﺪ‪ .‬ﺩﻭ ﮔﻮﻧﮕﯽ ﻫﻤﭽﻨﺎﻥ ﻣﺎﻧﺪﻩ ﻭ ﺁﻧﺎﻥ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﻣﺴﻠﻤﺎﻧﯽ ﻭ ﺻﻮﻓﻴﮕﺮﯼ ﺳﺮﮔﺮﺩﺍﻥ ﻣﺎﻧﺪﻩ ﺍﻧﺪ‪ .‬ﺷﻤﺎ ﭼﻮﻥ ﮐﺘﺎﺑﻬﺎﺷﺎﻥ ﺑﺨﻮﺍﻧﻴﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﮔﺎﻫﯽ ﺩﺭ ﺁﻥ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺻﻮﻓﻴﺎﻧﻪ‬ ‫ﻓﺮﻭ ﺭﻓﺘﻪ ﻭ ﺍﺯ ﺍﺳﻼﻡ ﻓﺮﺳﻨﮕﻬﺎ ﺩﻭﺭ ﺍﻓﺘﺎﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ ﮔﺎﻫﯽ ﺑﺎﺯﮔﺸﺘﻪ ﻭ ﻳﮏ ﻣﺴﻠﻤﺎﻥ »ﻗﺸﺮﯼ« ﮔﺮﺩﻳﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﺗﺎﺭﻳﺨﭽﻪ ﺯﻧﺪﮔﺎﻧﯽ ﺍﺑﻮﺳﻌﻴﺪ ﺍﺑﻮﺍﻟﺨﻴﺮ ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺷﻤﺎ ﭼﻮﻥ ﻣﻴﺨﻮﺍﻧﻴﺪ ﻣﻴﺒﻴﻨﻴﺪ ﺩﺭ ﻳﮑﺠﺎ ﺷﻴﺦ ﺻﻮﻓﯽ ﻧﺎﺏ ﮔﺮﺩﻳﺪﻩ‪:‬‬ ‫»ﺷﻴﺦ ﻣﺎ ﮔﻔﺖ ﭼﻨﺪ ﮔﺎﻩ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺣﻖ ﺭﺍ ﻣﻴﺠﺴﺘﻴﻢ‪ .‬ﮔﺎﻩ ﺑﻮﺩﯼ ﮐﻪ ﻳﺎﻓﺘﻴﻤﯽ ﻭ ﮔﺎﻩ ﺑﻮﺩﯼ ﮐﻪ ﻧﻴﺎﻓﺘﻴﻤﯽ‪ .‬ﺍﮐﻨﻮﻥ ﭼﻨﺎﻥ ﺷﺪﻳﻢ‬ ‫ﮐﻪ ﻫﺮ ﭼﻨﺪ ﺧﻮﺩ ﺭﺍ ﻣﻴﺠﻮﻳﻴﻢ‪ ،‬ﺑﺎﺯ ﻧﻤﯽ ﻳﺎﺑﻴﻢ‪ .‬ﻫﻤﻪ ﺍﻭ ﺷﺪﻳﻢ ﺯﻳﺮﺍ ﮐﻪ ﻫﻤﻪ ﺍﻭﺳﺖ«‪.‬‬ ‫ﺩﺭ ﺟﺎﯼ ﺩﻳﮕﺮﯼ ﻣﻴﺒﻴﻨﯽ ﺻﻮﻓﻴﮕﺮﯼ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﻳﺪﻩ ﻭ ﺷﻴﺦ ﻳﮏ ﻣﺴﻠﻤﺎﻥ ﺑﺴﻴﺎﺭ »ﻗﺸﺮﯼ« ﺷﺪﻩ ﮐﻪ ﺳﺨﻦ ﺍﺯ ﺭﺳﺘﺎﺧﻴﺰ‬ ‫ﻭ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﻣﻴﺮﺍﻧﺪ‪» :‬ﺷﻴﺦ ﻣﺎ ﮔﻔﺖ ﺍﮔﺮ ﺍﺯ ﺑﺮﺍﯼ ﺍﺳﻤﺎﻋﻴﻞ ﺍﺯ ﺁﺳﻤﺎﻥ ﻧﺪﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ‪ ،‬ﺩﺭ ﻗﻴﺎﻣﺖ ﺑﺮﺍﯼ ﺍﻭ ﺑﺎﺵ‪ ،‬ﺍﻣﺖ‬ ‫ﻣﺤﻤﺪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭ ﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻓﺪﺍ ﻓﺮﺳﺘﻨﺪ‪ .‬ﻳﺠﺎﺀ ﺑﺎﻟﮑﺎﻓﺮ ﻭ ﻳﻘﺎﻝ ﻳﺎ ﻣﺴﻠﻢ ﻫﺬﺍ ﻓﺪﺍﺅﮎ ﻣﻦ ﺍﻟﻨﺎﺭ )ﮐﺎﻓﺮ ﺭﺍ ﺁﻭﺭﻧﺪ ﻭ ﮔﻮﻳﻨﺪ‬ ‫ﺍﯼ ﻣﺴﻠﻤﺎﻥ ﺍﻳﻦ ﻓﺪﺍﯼ ﺗﻮ ﺍﺯ ﺁﺗﺶ ﺍﺳﺖ(«‪.‬‬ ‫ﺟﺎﯼ ﭘﺮﺳﺸﺴﺖ ﮐﻪ ﺑﺎ ﺁﻥ ﺑﺮﺩﺍﺷﺘﯽ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺑﺮﺩﺍﺷﺘﻪ‪ ،‬ﺩﻳﮕﺮ ﺳﺨﻦ ﺍﺯ ﺩﻭﺯﺥ ﻭ ﺑﻬﺸﺖ ﭼﻪ ﻣﻌﻨﯽ ﺗﻮﺍﻧﺪ ﺩﺍﺷﺖ؟!‪..‬‬ ‫ﺍﮔﺮ ﺍﻳﻦ ﺭﺍﺳﺘﺴﺖ ﮐﻪ ﺧﺪﺍ ﻫﻤﺎﻥ »ﻫﺴﺘﯽ ﺳﺎﺩﻩ« ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﻤﻪ ﮐﺲ ﻭ ﺩﺭ ﻫﻤﻪ ﭼﻴﺰ ﻫﺴﺖ‪ ،‬ﺩﻳﮕﺮ ﻣﺴﻠﻤﺎﻥ ﻭ ﮐﺎﻓﺮ‬ ‫ﭼﻴﺴﺖ؟!‪ ..‬ﮐﺴﯽ ﺑﺪﻭﺯﺥ ﻳﺎ ﺑﺒﻬﺸﺖ ﭼﺮﺍ ﺭﻭﺩ؟!‪ ..‬ﮐﺴﯽ ﻫﻤﺎﻥ ﮐﻪ ﻣﺮﺩ ﺍﺯ ﺯﻧﺪﺍﻥ »ﮐﺜﺮﺕ« ﺭﻫﺎ ﮔﺮﺩﻳﺪﻩ ﺑﺪﺭﻳﺎﯼ »ﻭﺣﺪﺕ«‬ ‫ﺧﻮﺍﻫﺪ ﭘﻴﻮﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﭼﻪ ﺟﺎﯼ ﺳﺨﻦ ﺍﺯ ﺑﻬﺸﺖ ﻭ ﺩﻭﺯﺥ ﻣﻴﺒﺎﺷﺪ؟!‪..‬‬ ‫ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ‪ ،‬ﺍﻳﻦ ﺑﺎﺭﻫﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﮐﻪ ﺟﺎﻳﮕﺎﻩ ﺻﻮﻓﯽ ﻭﺍﻻﺗﺮ ﺍﺯ »ﮐﻔﺮ« ﻭ »ﺍﻳﻤﺎﻥ« ﻣﻴﺒﺎﺷﺪ‪:‬‬ ‫ﮐﻔﺮ ﻭ ﺩﻳﻦ ﻫﺮ ﺩﻭ ﭘﺮﺩﻩ ﺩﺭ ﺍﻭﺳﺖ‬

‫ﭘﻴﺶ ﺁﻥ ﮐﺲ ﮐﻪ ﻋﺸﻖ ﺭﻫﺒﺮ ﺍﻭﺳﺖ‬ ‫٭٭٭‬ ‫ﺷﺐ ﮐﻔﺮ ﻭ‬ ‫ﺑﺎ‬

‫ﮐﻔﺮ‬

‫ﭼﺮﺍﻍ‬ ‫ﺑﮕﻔﺖ‬

‫ﺍﻳﻤﺎﻥ‬

‫ﺧﻮﺭﺷﻴﺪ‬

‫ﺍﻳﻤﺎﻥ‬

‫ﺭﻓﺘﻴﻢ‬

‫ﭼﻮ‬ ‫ﮐﻪ‬

‫ﺷﺪ‬

‫ﺭﺧﺸﺎﻥ‬

‫ﺑﺲ‬

‫ﺑﺎﺷﺪ‬

‫ﺷﻴﺦ ﺷﺒﺴﺘﺮﯼ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫ﺍﮔﺮ ﻣﺆﻣﻦ ﺑﺪﺍﻧﺴﺘﯽ ﮐﻪ ﺑﺖ ﭼﻴﺴﺖ‬

‫ﺑﺪﺍﻧﺴﺘﯽ ﮐﻪ ﺩﻳﻦ ﺩﺭ ﺑﺖ ﭘﺮﺳﺘﻴﺴﺖ‬

‫‪ -١‬ﻛﺴﺎﻧﻴﻜﻪ ﺻﺮﻑ ﻋﺮﺑﻲ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﺭﺍ ﻣﻴﺪﺍﻧﻨﺪ ﻛﻪ ﺍﺯ ﻓﻌﻞ ﻻﺯﻡ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺁﻭﺭﺩﻩ ﻧﺸﻮﺩ‪» .‬ﺧﻔﻲ ﻳﺨﻔﻲ« ﻧﻴﺰ ﻻﺯﻣﺴﺖ ﻭ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺍﺯ ﺁﻥ ﻧﺘﻮﺍﻥ ﺁﻭﺭﺩ‪.‬‬

‫‪٢٩ .................................................................................................................. ..........................................................................‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺻﻮﻓﻴﮕﺮﯼ ﻫﻤﻴﻨﺴﺖ ﮐﻪ ﺍﻳﻦ ﮔﻔﺘﻪ‪ .‬ﻫﻤﺎﻥ ﺑﺖ ﻧﻴﺰ ﺑﻬﺮﻩ ﺍﯼ ﺍﺯ ﺧﺪﺍﻳﯽ ﺩﺍﺷﺘﻪ ﻭ ﭘﺮﺳﺘﺶ ﺁﻥ ﭘﺮﺳﺘﺶ ﺧﺪﺍ‬ ‫ﻣﻴﺒﻮﺩﻩ‪ .‬ﭼﻨﻴﻦ ﭼﻴﺰﯼ ﺑﺎ ﺍﺳﻼﻡ ﮐﻪ ﺩﻳﻦ ﺑﺖ ﺷﮑﻦ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﭼﻪ ﺳﺎﺯﺷﯽ ﺗﻮﺍﻧﺴﺘﯽ ﺩﺍﺷﺖ؟!‪..‬‬ ‫ﺟﺎﯼ ﮔﻔﺘﮕﻮ ﻧﻴﺴﺖ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺍﺳﻼﻡ ﻭ ﺻﻮﻓﻴﮕﺮﯼ ﺑﮕﻴﺮ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﺩﺭ ﺳﺮﺍﺳﺮ ﺯﻧﺪﮔﺎﻧﯽ ﺧﻮﺩ ﺑﺎ ﺩﻭ ﺭﻧﮕﯽ ﺑﺴﺮ‬ ‫ﻣﻴﺒﺮﺩﻩ ﺍﻧﺪ‪ .‬ﭼﻴﺰﯼ ﮐﻪ ﻫﺴﺖ ﺁﻧﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺪﻭ ﺩﺳﺘﻪ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻳﮑﺪﺳﺘﻪ ﺁﻧﺎﻧﮑﻪ ﺑﺎﺳﻼﻡ ﺑﺎﻭﺭﯼ ﻧﺪﺍﺷﺘﻪ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺗﺮﺱ‬ ‫ﻣﺮﺩﻡ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﮔﺎﻫﯽ ﻣﺴﻠﻤﺎﻧﯽ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺳﺘﻪ ﺩﻳﮕﺮ ﺁﻧﺎﻧﮑﻪ ﻫﻢ ﺑﺎﺳﻼﻡ ﻭ ﻫﻢ ﺑﺼﻮﻓﻴﮕﺮﯼ ﺑﺎﻭﺭ ﺩﺍﺷﺘﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁﻧﺪﻭ‬ ‫ﺑﺎ ﺳﺮﮔﺮﺩﺍﻧﯽ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺑﻴﺸﺘﺮﯼ ﺍﺯ ﭘﻴﺮﺍﻧﺸﺎﻥ ﺍﺯ ﺩﺳﺘﻪ ﻧﺨﺴﺖ ﻣﻴﺒﻮﺩﻩ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺴﻴﺎﺭ ﺑﺎﻻﺗﺮ ﺍﺯ ﺑﻨﻴﺎﺩﮔﺰﺍﺭ ﺍﺳﻼﻡ ﻣﻴﺸﻤﺎﺭﺩﻩ ﺍﻧﺪ‪ .‬ﻣﺜﻼ ﺷﻴﺦ ﻋﺒﺪﺍﷲ‬ ‫ﻗﺎﺩﺭ ﮔﻴﻼﻧﯽ ﮐﻪ »ﻗﻄﺐ« ﺯﻣﺎﻥ ﺧﻮﺩ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﺪﻩ ﻭ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﮐﻪ ﺯﻣﻴﻦ ﻭ ﺯﻣﺎﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﻣﻴﺒﻮﺩ ﻭ ﺧﻮﺭﺷﻴﺪ‬ ‫ﺍﺯﻭ ﭘﺮﮒ ﺧﻮﺍﺳﺘﯽ ﺗﺎ ﺑﻴﺮﻭﻥ ﺁﻣﺪﯼ‪ ،‬ﻭ ﻣﺎﻩ ﻧﻮ ﭘﺮﮒ ﻃﻠﺒﻴﺪﯼ ﺗﺎ ﻓﺮﺍ ﺭﺳﻴﺪﯼ‪ ،‬ﮐﺴﯽ ﺑﺎ ﺍﻳﻦ ﻻﻓﻬﺎ ﻭ ﮔﺰﺍﻓﻬﺎ ﭘﻴﺪﺍﺳﺖ ﮐﻪ ﺟﺎﻳﮕﺎﻩ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﺴﻴﺎﺭ ﺑﺎﻻﺗﺮ ﺍﺯ ﺟﺎﻳﮕﺎﻩ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﻭ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺳﻠﺴﻠﻪ ﻫﺎﻳﯽ ﮐﻪ ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ﺻﻔﻮﻳﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﺷﻴﻌﻴﮕﺮﯼ ﺍﺯ ﺧﻮﺩ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻣﻴﺒﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻨﺎﻥ ﻧﻴﺰ‬ ‫ﺑﻪ ﺩﻭ ﮔﺮﻭﻩ ﺑﻮﺩﻩ ﺍﻧﺪ‪ :‬ﮔﺮﻭﻫﯽ ﺁﻧﺎﻧﮑﻪ ﺧﻮﺩ ﺑﺎﻭﺭﯼ ﺑﺂﻥ ﮐﻴﺶ ﻧﺪﺍﺷﺘﻪ ﻭ ﺭﻭﻳﻪ ﮐﺎﺭﺍﻧﻪ ﻫﻤﺮﺍﻫﯽ ﺑﺎ ﻣﺮﺩﻡ ﻣﻴﻨﻤﻮﺩﻩ‪ ،‬ﮔﺮﻭﻫﯽ‬ ‫ﺩﻳﮕﺮ ﺁﻧﺎﻧﮑﻪ ﺑﺎ ﺷﻴﻌﻴﮕﺮﯼ ﺑﺰﺭﮒ ﺷﺪﻩ ﻭ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺁﻥ ﮐﻴﺶ ﺭﺍ ﺩﺭ ﺩﻟﻬﺎﯼ ﺧﻮﺩ ﺟﺎ ﺩﺍﺩﻩ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺳﭙﺲ ﻧﻴﺰ ﺑﺼﻮﻓﻴﮕﺮﯼ‬ ‫ﮔﺮﺍﻳﻴﺪﻩ ﻳﮑﺮﺷﺘﻪ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺩﻳﮕﺮﯼ ﺑﺮﻭﯼ ﺁﻧﻬﺎ ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ ﻭ ﮔﻴﺞ ﻭﺍﺭ ﺯﻧﺪﮔﺎﻧﯽ ﺑﺴﺮ ﺑﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻫﻤﺎﻥ ﺭﻓﺘﺎﺭﯼ ﺭﺍ ﮐﻪ ﺍﺑﻮﺳﻌﻴﺪ ﻭ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﺍﺳﻼﻡ ﮐﺮﺩﻩ‪ ،‬ﺑﺮﺧﯽ ﺳﺎﺯﺷﻬﺎﻳﯽ ﻣﻴﺎﻧﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺑﺎ ﺁﻥ ﺩﻳﻦ ﭘﺪﻳﺪ ﻣﻴﺂﻭﺭﺩﻩ ﺍﻧﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﺑﺎ ﮐﻴﺶ ﺷﻴﻌﯽ ﮐﺮﺩﻩ ﺍﻧﺪ ﻭ‬ ‫ﺑﺴﺎﺯﮔﺎﺭﻳﻬﺎﻳﯽ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﻳﮏ ﭼﻴﺰ ﺷﮕﻔﺖ ﺩﺍﺳﺘﺎﻥ ﺻﻔﻲ ﻋﻠﻴﺸﺎﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﺮﺩ ﮐﻪ »ﻗﻄﺐ« ﺷﻤﺎﺭﺩﻩ ﻣﻴﺸﺪﻩ‪ ،‬ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﺑﺎ ﻋﻠﯽ ﺍﻟﻠﻬﻴﮕﺮﯼ‬ ‫ﺗﻮﺃﻡ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺩﺭ ﺷﻌﺮﻫﺎﯼ ﺧﻮﺩ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺑﺎ ﻭﺍﮊﻩ ﻫﺎﯼ ﺻﻮﻓﻴﺎﻧﻪ‪ ،‬ﻋﻠﯽ ﺭﺍ ﺧﺪﺍ ﻣﻴﺴﺘﺎﻳﺪ‪ .‬ﺩﺭ ﻳﮑﺠﺎ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫ﭼﻮﻧﮑﻪ ﺩﺭ ﺟﻮﺵ ﺑﺤﺮ ﻭﺣﺪﺕ ﺷﺪ‬

‫ﻇﺎﻫﺮ ﺍﺯ ﺑﺤﺮ ﻣﻮﺝ ﻛﺜﺮﺕ ﺷﺪ‬

‫ﮐﻨﺰ ﻣﺨﻔﯽ ﮐﻪ ﻏﻴﺐ ﻣﻄﻠﻖ ﺑﻮﺩ‬

‫ﺁﺷﮑﺎﺭ ﺍﺯ ﺣﺠﺎﺏ ﻏﻴﺒﺖ ﺷﺪ‬

‫ﺗﺎ ﻧﻤﺎﻧﺪ ﺑﺨﺎﻧﻪ ﻏﻴﺮ ﺍﺯ ﺧﻮﺩ‬

‫ﻋﻴﻦ ﺍﺷﻴﺎﺯ ﻓﺮﻁ ﻏﻴﺮﺕ ﺷﺪ‬

‫ﮔﺎﻩ ﺷﻤﺸﻴﺮ ﺩﺭ ﻣﻌﺎﺭﮎ ﺯﺩ‬

‫ﮔﺎﻩ‬

‫ﺷﺪ‬

‫ﮔﺎﻩ ﺩﺭ ﺧﻮﺍﺑﮕﺎﻩ ﺍﺣﻤﺪ ﺧﻔﺖ‬

‫ﮔﺎﻩ ﺑﺮ ﻣﺴﻨﺪ ﺍﻣﺎﻣﺖ ﺷﺪ‬

‫ﮐﻪ ﺣﻘﻴﻘﺖ ﺑﻤﻠﮏ ﻫﺴﺘﯽ ﺷﺎﻩ‬

‫ﻧﻴﺴﺖ ﻏﻴﺮ ﺍﺯ ﻋﻠﯽ ﻭﻟﯽ ﺍﷲ‬

‫ﺁﻣﺎﺩﻩ‬

‫ﺷﻬﺎﺩﺕ‬

‫ﺗﺮﺟﻴﻊ ﺑﻨﺪ ﺩﺭﺍﺯﻳﺴﺖ ﮐﻪ ﺍﻳﻦ ﺷﻌﺮ ﺁﺧﺮ ﺭﺍ ﭘﻴﺎﭘﯽ ﺁﻭﺭﺩﻩ‪ .‬ﻭﺍﮊﻩ »ﻭﻟﯽ ﺍﷲ« ﺩﺭ ﺧﻮﺭ ﭘﺮﻭﺍﺳﺖ‪ .‬ﺩﺭ ﺟﺎﻳﻴﮑﻪ ﻣﻴﮕﻮﻳﺪ ﺧﺪﺍ‬ ‫ﺟﺰ ﻫﻤﺎﻥ ﻋﻠﯽ ﻧﻴﺴﺖ‪ ،‬ﺑﺸﻴﻮﻩ ﺷﻴﻌﻴﺎﻥ ﺍﻭ ﺭﺍ »ﻭﻟﯽ ﺍﷲ« ﻫﻢ ﻣﻴﺨﻮﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ ﺩﺭﻫﻤﯽ ﺍﻧﺪﻳﺸﻪ ﺍﻭﺳﺖ‪.‬‬ ‫ﺩﺭ ﻫﻤﺎﻥ ﺗﺮﺟﻴﻊ ﺑﻨﺪ ﺩﺭ ﺟﺎﯼ ﺩﻳﮕﺮﯼ ﺩﺍﺳﺘﺎﻥ ﻣﻌﺮﺍﺝ ﺭﺍ ﺳﺮﻭﺩﻩ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫ﺍﻧﺪﺭ ﺁﻥ ﺑﺰﻡ ﺍﻟﻐﺮﺽ ﭼﻮﻥ ﺣﻖ‬

‫ﮐﺮﺩﻩ ﺑﺪ ﺩﻋﻮﺗﺶ ﺑﻪ ﻣﻬﻤﺎﻧﯽ‬

‫ﺧﻮﺍﻧﯽ ﺁﻥ ﺩﻡ ﺯ ﻏﻴﺐ ﺣﺎﺿﺮ ﺷﺪ‬

‫ﺍﺯ‬

‫ﺳﺒﺤﺎﻧﯽ‬

‫ﺩﺳﺘﯽ ﺍﺯ ﺁﺳﺘﻴﻦ ﻏﻴﺐ ﺑﺮﻭﻥ‬

‫ﺁﻣﺪ ﺍﻭ ﺭﺍ ﺑﻪ ﺭﺳﻢ ﻫﻤﺨﻮﺍﻧﯽ‬

‫ﻧﻌﻴﻢ‬

‫ﺳﺮﺍﯼ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٣٠ .................................................................................................................. ..........................................................................‬‬

‫ﺩﻳﺪ ﺩﺳﺘﯽ ﮐﻪ ﺩﺍﺩﻩ ﺑﺎ ﺍﻭ ﺩﺳﺖ‬

‫ﺑﻬﺮ ﭘﻴﻤﺎﻥ ﺑﻪ ﺍﻣﺮ ﻳﺰﺩﺍﻧﯽ‬

‫ﺩﻳﺪ ﺩﺳﺘﯽ ﮐﻪ ﮐﻨﺪﻩ ﺍﺯ ﺧﻴﺒﺮ‬

‫ﺑﺎ ﺩﻭ ﺍﻧﮕﺸﺖ ﺩﺭ ﺑﻪ ﺁﺳﺎﻧﯽ‬

‫ﭘﻴﺶ ﺍﺯ ﺍﻳﺠﺎﺩ ﻋﺎﻟﻢ ﻭ ﺁﺩﻡ‬

‫ﺑﻮﺩﻩ ﮐﺎﺥ ﻭﺟﻮﺩ ﺭﺍ ﺑﺎﻧﯽ‬

‫ﺍﻧﺪﺍﺯﻩ ﻓﻬﻢ ﺍﻳﻦ ﻣﺮﺩ ﺭﺍ ﺑﺒﻴﻨﻴﺪ‪ :‬ﺑﺂﺳﻤﺎﻥ ﺭﻓﺘﻦ ﭘﻴﻐﻤﺒﺮ ﮐﻪ ﺧﻮﺩ ﺍﻓﺴﺎﻧﻪ ﺍﯼ ﺑﻮﺩﻩ‪ ،‬ﻋﻠﯽ ﺍﻟﻠﻬﻴﺎﻥ ﺍﻓﺴﺎﻧﻪ ﺩﻳﮕﺮﯼ ﺑﺂﻥ ﺍﻓﺰﻭﺩﻩ ﺍﻧﺪ‬ ‫ﮐﻪ ﺑﺮﺍﯼ ﭘﻴﻐﻤﺒﺮ ﺩﺭ ﺁﺳﻤﺎﻥ ﺧﻮﺍﻧﯽ ﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺑﺎ ﺧﺪﺍ ﺷﺎﻣﯽ ﺧﻮﺭﺩ ﻭ ﭼﻮﻥ ﺧﺪﺍ ﺩﺳﺖ ﺍﺯ ﭘﺲ ﭘﺮﺩﻩ ﺑﻴﺮﻭﻥ ﻳﺎﺯﻳﺪ‪ ،‬ﭘﻴﻐﻤﺒﺮ ﺩﻳﺪ‬ ‫ﺩﺳﺖ ﻋﻠﻴﺴﺖ‪ .‬ﺁﻥ ﻗﻄﺐ ﺭﻭﺯﮔﺎﺭ ﺍﻳﻦ ﺍﻓﺴﺎﻧﻪ ﻫﺎﯼ ﺑﻴﭙﺎ ﺭﺍ ﺑﺎﻭﺭ ﻣﻴﮑﻨﺪ ﻭ ﺁﻧﺮﺍ ﺑﺎ ﺟﻤﻠﻪ ﺑﻨﺪﻳﻬﺎﯼ ﺻﻮﻓﻴﺎﻧﻪ ﺑﺮﺷﺘﻪ ﺷﻌﺮ ﻣﻴﮑﺸﺪ‪.‬‬ ‫ﻳﮑﯽ ﻧﭙﺮﺳﻴﺪﻩ ﮐﻪ ﺍﺯ ﺩﻳﺪﻩ ﺻﻮﻓﻴﮕﺮﯼ ﺧﺪﺍ ﺟﺰ ﻫﻤﺎﻥ ﻫﺴﺘﯽ ﺳﺎﺩﻩ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﭼﻴﺰﻳﮑﻪ ﺩﺭ ﺁﺳﻤﺎﻥ ﻳﺎ ﺩﺭ ﺯﻣﻴﻦ ﺑﺎﺷﺪ‬ ‫ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﭘﺲ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ ﺧﺪﺍﻳﯽ ﺩﺭ ﺁﺳﻤﺎﻥ ﺑﺎ ﺻﻮﻓﻴﮕﺮﯼ ﭼﻪ ﺗﻮﺍﻧﺪ ﺳﺎﺧﺖ؟!‪ ..‬ﺁﻧﮕﺎﻩ ﺍﺯ ﺩﻳﺪﻩ ﺻﻮﻓﻴﮕﺮﯼ ﻫﻤﻪ ﺧﺪﺍﻳﻴﻢ‬ ‫ﻭ ﺍﺯ ﺧﺪﺍ ﻧﻪ ﺟﺪﺍﻳﻴﻢ‪ .‬ﭘﺲ ﭼﺸﺪﻩ ﮐﻪ ﺗﻮ ﺗﻨﻬﺎ ﻋﻠﯽ ﺭﺍ ﺑﺪﻳﺪﻩ ﮔﻴﺮﯼ؟!‪..‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺷﮕﻔﺘﺮ ﺁﻧﮑﻪ ﺩﺭ ﭘﯽ ﺁﻥ ﺷﻌﺮﻫﺎ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫ﻋﻠﯽ‬

‫ﻋﻤﺮﺍﻧﯽ‬

‫ﺑﺎ ﭘﻴﻤﺒﺮ ﻋﻠﯽ ﺍﻋﻠﯽ ﮔﻔﺖ‬

‫ﺩﺭ ﺛﻨﺎﯼ‬

‫ﮐﻪ ﺣﻘﻴﻘﺖ ﺑﻤﻠﮏ ﻫﺴﺘﯽ ﺷﺎﻩ‬

‫ﻧﻴﺴﺖ ﻏﻴﺮ ﺍﺯ ﻋﻠﯽ ﻭﻟﯽ ﺍﷲ‬

‫ﻣﻴﮕﻮﻳﺪ‪ :‬ﺧﺪﺍ ﺑﻪ ﭘﻴﻐﻤﺒﺮ ﮔﻔﺘﻪ ﮐﻪ ﺧﺪﺍ ﻫﻤﺎﻥ ﻋﻠﻴﺴﺖ ﻭ ﺩﺭ ﺟﻬﺎﻥ ﺟﺰ ﺍﻭ ﭼﻴﺰﯼ ﻧﻴﺴﺖ‪ .‬ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﮐﻪ ﺧﺪﺍﯼ ﺩﻳﮕﺮﯼ‬ ‫ﮐﺠﺎ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻋﻠﯽ ﺑﻪ ﭘﻴﻐﻤﺒﺮ ﺑﮕﻮﻳﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﺍﺯ ﻳﮑﺴﻮ ﻧﻤﻮﻧﻪ ﺍﻳﺴﺖ ﮐﻪ ﭼﻪ ﺁﺷﻔﺘﮕﻴﻬﺎﻳﯽ ﺩﺭ ﻣﻐﺰ ﺁﻥ ﻣﺮﺩ ﺩﺭ ﮐﺎﺭ ﻣﻴﺒﻮﺩﻩ ﻭ ﺍﺯ ﻳﮑﺴﻮ ﻧﻤﻮﻧﻪ ﺍﺳﺖ ﮐﻪ ﺍﻧﺪﺍﺯﻩ‬ ‫ﻧﺎﻓﻬﻤﯽ ﺁﻥ ﻗﻄﺐ ﺭﻭﺯﮔﺎﺭ ﭼﻪ ﻣﻴﺒﻮﺩﻩ‪ .‬ﺍﻳﻨﻬﺎ ﮐﺴﺎﻧﯽ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻣﻴﮕﻔﺘﻪ ﺍﻧﺪ ﺳﺎﻟﻬﺎ ﺑﺨﻮﺩ ﺳﺨﺘﯽ ﺩﺍﺩﻩ ﻭ ﺁﺭﺍﺳﺘﻪ ﻭ ﭘﻴﺮﺍﺳﺘﻪ‬ ‫ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﻴﮏ ﺟﺎﻳﮕﺎﻩ ﺑﺴﻴﺎﺭ ﻭﺍﻻﻳﯽ ﺭﺳﻴﺪﻩ ﺍﻧﺪ‪ .‬ﮐﺴﺎﻧﯽ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ »ﻗﺸﺮﯼ« )ﻳﺎ ﭘﻮﺳﺖ ﭘﺮﺳﺖ( ﻧﺎﻣﻴﺪﻩ ﺧﻮﺩ‬ ‫ﺭﺍ ﺑﻬﻤﻪ ﺁﻧﻬﺎ‪ ،‬ﺑﻠﮑﻪ ﺑﺒﺮﺍﻧﮕﻴﺨﺘﮕﺎﻥ ﻧﻴﺰ‪ ،‬ﺑﺮﺗﺮﯼ ﻣﻴﻨﻬﺎﺩﻩ ﺍﻧﺪ‪ .‬ﺁﻥ ﻻﻓﺸﺎﻥ ﻭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻓﻬﻢ ﻭ ﺧﺮﺩﺷﺎﻥ!‪..‬‬

‫ﺻﻮﻓﻴﮕﺮﯼ ﺟﺰ ﻣﺎﻳﻪ ﻧﺎﺗﻮﺍﻧﯽ ﺭﻭﺍﻧﻬﺎ ﻧﻤﻴﺒﻮﺩﻩ‬ ‫ﮐﺴﺎﻧﯽ ﮔﺎﻫﯽ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺻﻮﻓﻴﮕﺮﯼ ﺍﮔﺮﭼﻪ ﺍﺯ ﺩﻳﺪﻩ ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﺯﻧﺪﮔﺎﻧﯽ ﺩﺭ ﺧﻮﺭ ﺍﻳﺮﺍﺩ ﺍﺳﺖ ﻭ ﺳﺨﻨﺎﻥ ﺷﻤﺎ ﺩﺭ ﺁﻥ‬ ‫ﺯﻣﻴﻨﻪ ﺭﺍﺳﺖ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺁﻥ ﺭﺍﻫﯽ ﺑﺮﺍﯼ ﭘﺎﮎ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺭﻭﺍﻥ ﻣﻴﺒﻮﺩﻩ«‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺗﻨﻬﺎ ﺍﻳﺮﺍﺩﯼ ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﮔﺮﻓﺖ‬ ‫ﺁﻧﺴﺖ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﭘﺮﺩﺍﺧﺘﻦ ﺑﺮﻭﺍﻥ ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﺑﻴﺮﻭﻥ ﺍﻓﺘﺎﺩﻩ ﺍﻧﺪ )ﺍﻓﺮﺍﻁ ﮐﺮﺩﻩ ﺍﻧﺪ(«‪.‬‬ ‫ﻭﻟﯽ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺧﻮﺵ ﮔﻤﺎﻧﻴﺴﺖ ﮐﻪ ﮐﺴﺎﻧﯽ ﺩﺭﺑﺎﺭﻩ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺪﺍﺭﻧﺪ‪ .‬ﻣﻦ ﻧﻤﻴﺘﻮﺍﻧﻢ ﺑﮕﻮﻳﻢ ﮐﻪ ﻫﻤﻪ‬ ‫ﺻﻮﻓﻴﺎﻥ ﻣﺮﺩﺍﻥ ﺑﺪﯼ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺁﻧﭽﻪ ﻣﻴﺘﻮﺍﻧﻢ ﮔﻔﺖ ﺍﻳﻨﺴﺖ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﭼﻮﻥ ﺭﺍﻩ ﮐﺠﯽ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﺻﻮﻓﻴﺎﻥ ﻧﻪ ﺗﻨﻬﺎ‬ ‫ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺭﻭﺍﻧﻬﺎﯼ ﺧﻮﺩ ﺭﺍ ﭘﺎﮎ ﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﺁﻥ ﺭﺍ ﻫﺮﭼﻪ ﺁﻟﻮﺩﻩ ﺗﺮ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﻣﺎ ﺍﮔﺮ ﺍﺯ ﻫﻤﻪ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ ﺗﻨﻬﺎ ﺍﺯ ﺩﻳﺪﻩ ﭘﺎﮐﯽ ﺭﻭﺍﻥ ﺑﺼﻮﻓﻴﺎﻥ ﻧﮕﺮﻳﻢ‪ ،‬ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﻧﻴﺰ ﺍﺯ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺑﺪﺗﺮ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﮐﺴﺎﻧﯽ ﮐﻪ ﺑﺂﻥ ﺩﺳﺘﻪ ﺧﻮﺵ ﮔﻤﺎﻧﯽ ﻣﻴﻨﻤﺎﻳﻨﺪ ﻭ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺍﻳﺸﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ‪ ،‬ﮐﺘﺎﺑﻬﺎﯼ ﺁﻧﺎﻥ‬ ‫ﺭﺍ ﻧﺨﻮﺍﻧﺪﻩ ﺍﻧﺪ ﻭ ﺍﺯ ﮐﺎﺭﻫﺎ ﻭ ﺳﺮﮔﺬﺷﺘﻬﺎﯼ ﺍﻳﺸﺎﻥ ﺁﮔﺎﻩ ﻧﻤﻴﺒﺎﺷﻨﺪ‪.‬‬ ‫ﻣﻦ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻢ ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﺨﻦ ﺍﺯ ﻧﺎﭘﺎﮐﺮﻭﺍﻧﯽ ﻭ ﺁﻟﻮﺩﻩ ﺧﻴﻤﯽ ﺻﻮﻓﻴﺎﻥ ﺑﮕﻮﻳﻢ ﺑﺎﻳﺪ ﺻﺪ ﺳﺎﺕ ﻭ ﺑﻴﺸﺘﺮ ﺳﻴﺎﻩ ﮔﺮﺩﺍﻧﻢ‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﺗﻨﻬﺎ ﺑﭽﻨﺪ ﻧﻤﻮﻧﻪ ﺑﺲ ﻣﻴﮑﻨﻢ‪.‬‬ ‫ﻳﮑﯽ ﺍﺯ ﮐﻮﺷﺸﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﻧﺒﺮﺩ ﺑﺎ ﺧﻮﺩﺧﻮﺍﻫﯽ )ﻳﺎ ﻣﻨﯽ( ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﺁﻥ ﮐﻮﺷﺶ ﺭﺍ »ﺟﻬﺎﺩ ﺍﮐﺒﺮ« ﻧﺎﻣﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﺧﻮﺩﺧﻮﺍﻫﯽ ﻳﮑﯽ ﺍﺯ ﭘﺴﺖ ﺗﺮﻳﻦ ﺧﻴﻤﻬﺎﯼ ﺁﺩﻣﻴﺴﺖ‪ .‬ﺍﻳﻨﮑﻪ ﺻﻮﻓﻴﺎﻥ ﺁﻧﺮﺍ ﺳﺮﭼﺸﻤﻪ ﻫﻤﻪ ﺑﺪﻳﻬﺎ ﺷﻨﺎﺧﺘﻪ ﺍﻧﺪ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺍﺯ‬ ‫ﺭﺍﺳﺘﯽ ﻧﺒﻮﺩﻩ‪ .‬ﻟﻴﮑﻦ ﺳﺨﻦ ﺩﺭ ﺁﻧﺴﺖ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺑﺎ ﺁﻥ ﺭﺍﻫﯽ ﮐﻪ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ ﻧﻪ ﺗﻨﻬﺎ ﺧﻮﺩﺧﻮﺍﻫﯽ ﻳﺎ ﻣﻨﯽ ﺭﺍ ﺩﺭ ﺧﻮﺩ‬ ‫ﻧﻤﻴﮑﺸﺘﻪ ﺍﻧﺪ‪ ،‬ﺁﻧﺮﺍ ﻫﺮﭼﻪ ﺟﺎﻧﺪﺍﺭﺗﺮ ﻣﻴﮕﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﺑﺨﻮﺍﻧﻴﺪ‪ ،‬ﺧﻮﺍﻫﻴﺪ‬ ‫ﺩﻳﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﺧﻮﺩﺧﻮﺍﻫﯽ ﺍﺯ ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘﺎﺭ ﺁﻧﺎﻥ ﻧﻤﻮﺩﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﻣﺜﻼ ﻳﮑﯽ ﺍﺯ ﺷﻴﻮﻩ ﻫﺎﯼ ﺑﺰﺭﮔﺎﻥ ﺻﻮﻓﯽ ﺁﻥ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺍﺯ ﻫﺮﮐﺴﯽ ﺳﺨﻨﯽ ﺷﻨﻴﺪﻧﺪ‪ ،‬ﺑﺎﻻ ﺩﺳﺖ ﺁﻧﺮﺍ ﮔﻮﻳﻨﺪ ﻭ ﺑﮕﻮﻳﻨﺪﻩ‬ ‫ﺑﺮﺗﺮﯼ ﻓﺮﻭﺷﻨﺪ‪ ،‬ﺍﮔﺮﭼﻪ ﺑﺎ ﭼﺮﻧﺪﮔﻮﻳﯽ ﺑﺎﺷﺪ‪.‬‬ ‫ﻣﺜﻼ ﺩﺭ ﺍﺳﺮﺍﺭﺍﻟﺘﻮﺣﻴﺪ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺷﻴﺦ ﻣﺎ ﺭﺍ ﮔﻔﺘﻨﺪ ﻳﮑﯽ ﺗﻮﺑﻪ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺑﺸﮑﺴﺖ‪ .‬ﺷﻴﺦ ﻣﺎ ﮔﻔﺖ ﺍﮔﺮ ﺗﻮﺑﻪ ﺍﻭ ﺭﺍ‬ ‫ﻧﺸﮑﺴﺘﻪ ﺑﻮﺩﯼ‪ ،‬ﺍﻭ ﻫﺮﮔﺰ ﺗﻮﺑﻪ ﻧﺸﮑﺴﺘﯽ«‪ .‬ﺩﺭ ﺁﻥ ﮐﺘﺎﺏ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﻓﺮﺍﻭﺍﻧﺴﺖ‪.‬‬ ‫ﺩﺭ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ ﻳﮏ ﮔﻔﺘﮕﻮﯼ ﺷﻘﻴﻖ ﺑﻠﺨﯽ ﻭ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺩﻫﻢ ﺭﺍ ﭼﻨﻴﻦ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺷﻘﻴﻖ ﮔﻔﺖ‪ :‬ﺍﯼ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﭼﻮﻥ‬ ‫ﻣﻴﮑﻨﯽ ﺩﺭ ﮐﺎﺭ ﻣﻌﺎﺵ؟‪ ..‬ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﭼﻴﺰﯼ ﺭﺳﺪ ﺷﮑﺮ ﮐﻨﻢ ﻭ ﺍﮔﺮ ﻧﺮﺳﺪ ﺻﺒﺮ ﮐﻨﻢ‪ .‬ﺷﻘﻴﻖ ﮔﻔﺖ‪ :‬ﺳﮕﺎﻥ ﺑﻠﺦ ﻫﻤﻴﻦ ﮐﻨﻨﺪ ﮐﻪ‬ ‫ﭼﻮﻥ ﭼﻴﺰﯼ ﺑﺎﺷﺪ ﻣﺮﺍﻋﺎﺕ ﮐﻨﻨﺪ ﻭ ﺩﻡ ﺟﻨﺒﺎﻧﻨﺪ ﻭ ﺍﮔﺮ ﻧﺒﺎﺷﺪ ﺻﺒﺮ ﮐﻨﻨﺪ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ‪ :‬ﺷﻤﺎ ﭼﮕﻮﻧﻪ ﮐﻨﻴﺪ؟‪ ..‬ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﻣﺎ ﺭﺍ‬ ‫ﭼﻴﺰﯼ ﺭﺳﺪ ﺍﻳﺜﺎﺭ ﮐﻨﻴﻢ ﻭ ﺍﮔﺮ ﻧﺮﺳﺪ ﺷﮑﺮ ﮐﻨﻴﻢ«‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﺭﺑﺎﺭﻩ ﺑﺎﻳﺰﻳﺪ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺑﺒﺎﻳﺰﻳﺪ ﮔﻔﺘﻨﺪ ﮐﻪ ﻓﻼﻥ ﺷﺨﺺ ﺩﺭ ﻳﮏ ﺷﺐ ﺑﻤﮑﻪ ﻣﻴﺮﻭﺩ‪ .‬ﮔﻔﺖ‪ :‬ﺷﻴﻄﺎﻥ ﻫﻢ ﺩﺭ ﻳﮏ ﻟﺤﻈﻪ‬ ‫ﺍﺯ ﻣﺸﺮﻕ ﺑﻤﻐﺮﺏ ﻣﻴﺮﻭﺩ‪ ،‬ﻭ ﻧﻴﺰ ﺑﺎﻭ ﮔﻔﺘﻨﺪ ﮐﻪ ﻓﻼﻥ ﺑﺮ ﺁﺏ ﻣﻴﺮﻭﺩ‪ .‬ﮔﻔﺖ‪ :‬ﻣﺎﻫﯽ ﺩﺭ ﺁﺏ ﻭ ﻣﺮﻍ ﺩﺭ ﻫﻮﺍ ﻋﺠﺐ ﺗﺮ ﺍﺯ ﺁﻥ ﺑﺠﺎ‬ ‫ﻣﻴﺂﻭﺭﺩ«‪.‬‬ ‫ﻳﮏ ﺷﻴﻮﻩ ﺩﻳﮕﺮ ﺍﻳﺸﺎﻥ ﺑﮑﺎﺭﻫﺎﯼ ﺷﮕﻔﺖ ﭘﺮﺩﺍﺧﺘﻦ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻤﺮﺩﻡ ﻧﻤﻮﺩﻥ ﻣﻴﺒﻮﺩﻩ‪ .‬ﻣﺜﻼ ﺩﺭ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ‪ ١‬ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬ ‫»ﻧﻘﻞ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﻐﺪﺍﺩ ﺩﺯﺩﯼ ﺭﺍ ﺁﻭﻳﺨﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺟﻨﻴﺪ ﺑﺮﻓﺖ ﻭ ﭘﺎﯼ ﺍﻭ ﺑﻮﺳﻪ ﺩﺍﺩ‪ .‬ﺍﺯﻭ ﺳﺆﺍﻝ ﮐﺮﺩﻧﺪ‪ ،‬ﮔﻔﺖ‪ :‬ﻫﺰﺍﺭ ﺭﺣﻤﺖ ﺑﺮ‬ ‫ﻭﯼ ﺑﺎﺩ ﮐﻪ ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﻣﺮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﭼﻨﺎﻥ ﺍﻳﻦ ﮐﺎﺭ ﺭﺍ ﺑﮑﻤﺎﻝ ﺭﺳﺎﻧﻴﺪﻩ ﺍﺳﺖ ﮐﻪ ﺳﺮ ﺩﺭ ﺳﺮ ﺁﻥ ﮐﺎﺭ ﮐﺮﺩﻩ ﺍﺳﺖ«‪.‬‬ ‫ﺑﺎﺯ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﻧﻘﻞ ﺍﺳﺖ ﮐﻪ ﺷﺒﯽ ﺑﺎ ﻣﺮﻳﺪﯼ ﺩﺭ ﺭﺍﻩ ﻣﻴﺮﻓﺖ‪ .‬ﺳﮕﯽ ﺑﺎﻧﮓ ﮐﺮﺩ‪ .‬ﺟﻨﻴﺪ ﮔﻔﺖ‪ :‬ﻟﺒﻴﮏ ﻟﺒﻴﮏ‪ .‬ﻣﺮﻳﺪ ﮔﻔﺖ‬ ‫ﺍﻳﻦ ﭼﻪ ﺣﺎﻟﺴﺖ؟‪ ..‬ﮔﻔﺖ‪ :‬ﻗﻮﻣﻮ ﺩﻣﺪﻣﻪ ﺳﮓ ﺍﺯ ﻗﻬﺮ ﺣﻖ ﺗﻌﺎﻟﯽ ﺩﻳﺪﻡ ﻭ ﺁﻭﺍﺯ ﺍﺯ ﻗﺪﺭﺕ ﺣﻖ ﺗﻌﺎﻟﯽ ﺷﻨﻴﺪﻡ ﻭ ﺳﮓ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ‬ ‫ﻧﺪﻳﺪﻡ ﻻﺟﺮﻡ ﻟﺒﻴﮏ ﺟﻮﺍﺏ ﺩﺍﺩﻡ«‪.‬‬ ‫ﺍﻳﻨﺮﺍ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺩ ﺷﻴﺦ ﻋﻄﺎﺭ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﮐﻪ ﭼﻮﻥ ﺳﭙﺎﻩ ﻣﻐﻮﻝ ﻧﻴﺸﺎﺑﻮﺭ ﺑﮕﺸﺎﺩﻧﺪ ﻭ ﺍﻭ ﺑﺪﺳﺖ ﻣﻐﻮﻟﯽ ﺩﺳﺘﮕﻴﺮ ﺍﻓﺘﺎﺩ‪ ،‬ﻳﮑﯽ‬ ‫ﺍﻭ ﺭﺍ ﺷﻨﺎﺧﺖ ﻭ ﺧﻮﺍﺳﺖ ﺻﺪ ﺩﻳﻨﺎﺭ ﺑﺨﺮﺩ ﻭ ﺁﺯﺍﺩ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺍﻭ ﺧﻮﺩ ﻧﮕﺰﺍﺷﺖ ﻭ ﮔﻔﺖ‪» :‬ﻧﻔﺮﻭﺵ‪ ،‬ﺑﻬﺎﯼ ﻣﻦ ﺍﺯ ﺍﻳﻦ ﺑﻴﺸﺘﺮ‬ ‫ﺍﺳﺖ«‪ .‬ﺧﺮﻧﺪﻩ ﺩﻳﮕﺮﯼ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﺧﻮﺍﺳﺖ ﺍﻭ ﺭﺍ ﺑﻴﮏ ﺑﺎﺭ ﻛﺎﻩ ﺑﺨﺮﺩ‪ .‬ﺷﻴﺦ ﮔﻔﺖ‪» :‬ﺑﻔﺮﻭﺵ ﮐﻪ ﺑﺎﻳﻨﻬﻢ ﻧﻤﻲ ﺍﺭﺯﻡ«‪ .‬ﻣﻐﻮﻟﯽ ﺍﺯ‬ ‫ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺍﻭ ﺧﺸﻤﻨﺎﮎ ﮔﺮﺩﻳﺪﻩ ﺍﻭ ﺭﺍ ﮐﺸﺖ‪.‬‬ ‫ﻳﮑﺮﺷﺘﻪ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺩﻳﮕﺮﯼ ﻫﺴﺖ ﮐﻪ ﻣﻌﻨﺎﻳﯽ ﺑﺂﻧﻬﺎ ﻧﺘﻮﺍﻥ ﺩﺍﺩ ﺟﺰ ﺁﻧﮑﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺧﻮﺍﺳﺘﺸﺎﻥ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﻳﮏ ﮐﺎﺭ‬ ‫ﺩﺷﻮﺍﺭ ﻭ ﺑﺴﻴﺎﺭ ﺍﺭﺟﺪﺍﺭ ﻧﺸﺎﻧﺪﺍﺩﻥ ﻭ ﺧﻮﺩ ﺭﺍ ﻧﻤﻮﺩﻥ ﻣﻴﺒﻮﺩﻩ‪ .‬ﻳﮑﯽ ﺍﺯ ﺁﻧﻬﺎ ﺩﺍﺳﺘﺎﻥ ﭘﺎﻳﻴﻨﺴﺖ ﮐﻪ ﺑﻨﺎﻡ ﻧﻤﻮﻧﻪ ﺍﺯ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ‬ ‫ﺁﻭﺭﺩﻩ ﻣﻴﺸﻮﺩ‪:‬‬ ‫»ﺷﺒﻠﯽ ﺑﻤﺠﻠﺲ ﺧﻴﺮ ﻧﺴﺎﺝ ﺷﺪ‪ ...‬ﺧﻴﺮ ﺍﻭ ﺭﺍ ﻧﺰﺩﻳﮏ ﺟﻨﻴﺪ ﻓﺮﺳﺘﺎﺩ‪ .‬ﭘﺲ ﺷﺒﻠﯽ ﭘﻴﺶ ﺟﻨﻴﺪ ﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﮔﻮﻫﺮ ﺁﺷﻨﺎﻳﯽ‬ ‫ﺑﺮ ﺗﻮ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ‪ ،‬ﻳﺎ ﺑﺒﺨﺶ ﻳﺎ ﺑﻔﺮﻭﺵ‪ .‬ﺟﻨﻴﺪ ﮔﻔﺖ‪ :‬ﺍﮔﺮ ﺑﻔﺮﻭﺷﻢ ﺗﺮﺍ ﺑﻬﺎﺀ ﺁﻥ ﻧﺒﻮﺩ ﻭ ﺍﮔﺮ ﺑﺨﺸﻢ ﺁﺳﺎﻥ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﺎﺷﯽ‬ ‫ﻗﺪﺭﺵ ﻧﺪﺍﻧﯽ‪ .‬ﻫﻤﭽﻮﻥ ﻣﻦ ﻗﺪﻡ ﺍﺯ ﻓﺮﻕ ﺳﺎﺯ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺩﺭﻳﺎ ﺍﻧﺪﺍﺯ ﺗﺎ ﺑﺼﺒﺮ ﻭ ﺍﻧﺘﻈﺎﺭ ﮔﻮﻫﺮﺕ ﺑﺪﺳﺖ ﺁﻳﺪ‪ .‬ﭘﺲ ﺷﺒﻠﯽ‬ ‫ﮔﻔﺖ‪ :‬ﺍﮐﻨﻮﻥ ﭼﮑﻨﻢ؟‪ ..‬ﮔﻔﺖ‪ :‬ﺑﺮﻭ ﻳﮑﺴﺎﻝ ﮐﺒﺮﻳﺖ ﻓﺮﻭﺷﯽ ﮐﻦ‪ .‬ﭼﻨﺎﻥ ﮐﺮﺩ‪ .‬ﭼﻮﻥ ﻳﮑﺴﺎﻝ ﺑﺮﺁﻣﺪ ﮔﻔﺖ‪ :‬ﺩﺭ ﺍﻳﻦ ﮐﺎﺭ ﺷﻬﺮﺗﯽ‬ ‫ﺩﺭ ﺍﺳﺖ‪ ،‬ﺑﺮﻭ ﻳﮑﺴﺎﻝ ﺩﺭﻳﻮﺯﻩ ﮐﻦ ﭼﻨﺎﻧﮑﻪ ﺑﭽﻴﺰﯼ ﺩﻳﮕﺮ ﻣﺸﻐﻮﻝ ﻧﮕﺮﺩﯼ‪ .‬ﭼﻨﺎﻥ ﮐﺮﺩ ﺗﺎ ﺳﺮ ﺳﺎﻝ ﺭﺍ ﮐﻪ ﺩﺭ ﻫﻤﻪ ﺑﻐﺪﺍﺩ ﺑﮕﺸﺖ‬ ‫ﻭ ﮐﺴﯽ ﺍﻭ ﺭﺍ ﭼﻴﺰﯼ ﻧﺪﺍﺩ‪ .‬ﺑﺎﺯ ﺁﻣﺪ ﻭ ﺑﺎ ﺟﻨﻴﺪ ﺑﮕﻔﺖ‪ .‬ﺍﻭ ﮔﻔﺖ‪ :‬ﺍﮐﻨﻮﻥ ﻗﻴﻤﺖ ﺧﻮﺩ ﺑﺪﺍﻥ ﮐﻪ ﺗﻮ ﻣﺮ ﺧﻠﻖ ﺭﺍ ﺑﻬﻴﭻ ﻧﻴﺮﺯﯼ‪ ،‬ﺩﻝ‬ ‫ﺩﺭ ﺍﻳﺸﺎﻥ ﻧﺒﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺑﻬﻴﭻ ﺑﺮ ﻧﮕﻴﺮ‪ .‬ﺁﻧﮕﺎﻩ ﮔﻔﺖ‪ :‬ﺗﻮ ﺭﻭﺯﯼ ﭼﻨﺪ ﺣﺎﺟﺐ ﺑﻮﺩﻩ ﺍﯼ ﻭ ﺭﻭﺯﯼ ﭼﻨﺪ ﺍﻣﻴﺮﯼ ﮐﺮﺩﻩ ﺑﺪﺍﻥ‬ ‫ﻭﻻﻳﺖ ﺭﻭ ﻭ ﺍﺯ ﺍﻳﺸﺎﻥ ﺑﺤﻠﯽ ﺑﺨﻮﺍﻩ‪ .‬ﺑﻴﺎﻣﺪ ﻭ ﺑﻴﮏ ﻳﮏ ﺧﺎﻧﻪ ﺩﺭ ﺭﻓﺖ ﺗﺎ ﻫﻤﻪ ﺑﮕﺮﺩﻳﺪ‪ .‬ﻳﮏ ﻣﻈﻠﻤﻪ ﻣﺎﻧﺪﺵ‪ .‬ﺧﺪﺍﻭﻧﺪ ﺍﻭ ﺭﺍ‬ ‫ﻧﻴﺎﻓﺖ ﺗﺎ ﮔﻔﺖ‪ :‬ﺑﻪ ﻧﻴﺖ ﺁﻥ ﺻﺪ ﻫﺰﺍﺭ ﺩﺭﻡ ﺑﺎﺯ ﺩﺍﺩﻡ ﻫﻨﻮﺯ ﺩﻟﻢ ﻗﺮﺍﺭ ﻧﻤﻴﮕﺮﻓﺖ‪ .‬ﭼﻬﺎﺭ ﺳﺎﻝ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯﮔﺎﺭ ﺷﺪ‪ .‬ﭘﺲ ﺑﺠﻨﻴﺪ‬ ‫ﺑﺎﺯﺁﻣﺪ ﻭ ﮔﻔﺖ‪ :‬ﻫﻨﻮﺯ ﺩﺭ ﺗﻮ ﭼﻴﺰﯼ ﺍﺯ ﺟﺎﻩ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺮﻭ ﻳﮑﺴﺎﻝ ﺩﻳﮕﺮ ﮔﺪﺍﻳﯽ ﮐﻦ‪ .‬ﮔﻔﺖ‪ :‬ﻫﺮ ﺭﻭﺯ ﮔﺪﺍﻳﯽ ﻣﻴﮑﺮﺩﻡ ﻭ‬ ‫ﺑﺪﻭ ﻣﻴﺒﺮﺩﻡ ﻭ ﺁﻥ ﻫﻤﻪ ﺑﺪﺭﻭﻳﺸﺎﻥ ﻣﻴﺪﺍﺩ ﻭ ﺷﺐ ﻣﺮﺍ ﮔﺮﺳﻨﻪ ﻫﻤﻲ ﺩﺍﺷﺖ‪ .‬ﭼﻮﻥ ﺳﺎﻟﯽ ﺑﺮﺁﻣﺪ ﮔﻔﺖ‪ :‬ﺍﮐﻨﻮﻥ ﺗﺮﺍ ﺑﺼﺤﺒﺖ ﺭﺍﻩ‬ ‫ﺩﻫﻢ ﻟﻴﮑﻦ ﺑﻴﮏ ﺷﺮﻁ ﮐﻪ ﺧﺎﺩﻡ ﺍﺻﺤﺎﺏ ﺗﻮ ﺑﺎﺷﯽ‪ .‬ﭘﺲ ﻳﮑﺴﺎﻝ ﺍﺻﺤﺎﺏ ﺭﺍ ﺧﺪﻣﺖ ﮐﺮﺩﻡ ﺗﺎ ﻣﺮﺍ ﮔﻔﺖ‪ :‬ﻳﺎ ﺍﺑﺎﺑﮑﺮ‪ ،‬ﺍﮐﻨﻮﻥ‬ ‫ﺣﺎﻝ ﻧﻔﺲ ﺗﻮ ﺑﻨﺰﺩﻳﮏ ﺗﻮ ﭼﻴﺴﺖ؟‪ ..‬ﮔﻔﺘﻢ‪ :‬ﻣﻦ ﮐﻤﺘﺮﻳﻦ ﺧﻠﻖ ﺧﺪﺍ ﻣﻴﺒﻴﻨﻢ‪ .‬ﺧﻮﺩ ﺭﺍ ﮔﻔﺖ‪ :‬ﺍﮐﻨﻮﻥ ﺍﻳﻤﺎﻧﺖ ﺩﺭﺳﺖ ﺷﺪ«‪.‬‬ ‫‪ -١‬ﻫﺮﭼﻪ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻨﺎﻡ ﺗﺬﻛﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺯ ﻛﺘﺎﺏ ﺩﻛﺘﺮ ﻗﺎﺳﻢ ﻏﻨﻲ ﺍﺳﺖ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻧﻴﮏ ﺍﻧﺪﻳﺸﻨﺪ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺭﺍ ﭼﻴﺰﯼ ﺑﺴﻴﺎﺭ ﺩﺷﻮﺍﺭ ﻭ ﺑﺰﺭﮒ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﻭ ﺁﺑﯽ‬ ‫ﺑﺂﺗﺶ ﺧﻮﺩﺧﻮﺍﻫﯽ ﺩﺭﻭﻥ ﺧﻮﺩ ﭘﺎﺷﻨﺪ‪ ،‬ﺑﭽﻪ ﮐﺎﺭﻫﺎﯼ ﭘﺴﺖ ﻭ ﺑﻴﻤﻌﻨﺎﻳﯽ ﺑﺮ ﻣﻴﺨﺎﺳﺘﻪ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺪﺍﺳﺘﺎﻥ ﺩﺭﻭﻍ ﺁﺷﮑﺎﺭﯼ ﻫﺴﺖ‪:‬‬ ‫ﺷﺒﻠﯽ ﺑﺎ ﺩﺍﺷﺘﻦ ﺻﺪ ﻫﺰﺍﺭ ﺩﺭﻡ ﻭ ﺑﻴﺸﺘﺮ ﺭﻭ ﺑﺪﺭﻭﻳﺸﯽ ﺁﻭﺭﺩﻩ ﮔﺪﺍﻳﯽ ﻣﻴﮑﺮﺩﻩ‪ ،‬ﺑﻬﺮﺣﺎﻝ ﭼﻪ ﺩﺭﻭﻍ ﻭ ﭼﻪ ﺭﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﯼ‬ ‫ﺍﺯ ﮐﺎﺭﻫﺎ ﻳﺎ ﺍﺯ ﺩﺭﻭﻏﺴﺎﺯﻳﻬﺎﯼ ﺻﻮﻓﻴﺎﻧﺴﺖ ﮐﻪ ﺷﻮﻧﺪﯼ ﺑﺮﺍﯼ ﺁﻥ ﺟﺰ ﺧﻮﺩﺧﻮﺍﻫﯽ ﻭ ﺧﻮﺩﻧﻤﺎﻳﯽ ﻧﺘﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ‪.‬‬ ‫ﺁﻧﺎﻥ ﺑﺎ ﺁﻥ ﺣﺎﻝ ﻧﺪﺍﺭﯼ ﻭ ﺑﻴﮑﺎﺭﯼ ﻭ ﺧﻮﺍﺭﯼ‪ ،‬ﺧﻮﺩ ﺭﺍ ﻭﺍﻻﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﭙﻨﺪﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﺧﻮﺩﺧﻮﺍﻫﺎﻧﻪ ﺍﺯ ﺁﻥ ﺧﺸﻨﻮﺩ ﻭ‬ ‫ﺧﺮﺳﻨﺪ ﺑﻮﺩﻩ ﺭﻭﺯﮔﺎﺭ ﻣﻴﮕﺬﺭﺍﻧﻴﺪﻩ ﺍﻧﺪ ﻭ ﺑﺮﺍﯼ ﺍﻳﻨﮑﻪ ﺁﻥ ﻭﺍﻻﺗﺮﯼ ﺭﺍ ﺑﻤﺮﺩﻡ ﻧﺸﺎﻥ ﺩﻫﻨﺪ‪ ،‬ﺑﺎﻳﻨﮕﻮﻧﻪ ﺧﻮﺩﻧﻤﺎﻳﻴﻬﺎ ﺑﺮﻣﻴﺨﺎﺳﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﻳﮏ ﺷﻴﻮﻩ ﺩﻳﮕﺮﯼ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﮐﻪ ﺁﻧﺮﺍ ﻫﻢ ﺟﺰ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﯽ ﻧﺘﻮﺍﻥ ﺷﻤﺮﺩ ﺁﻧﺴﺖ ﮐﻪ ﻳﮏ ﮐﺎﺭ ﺑﺪﯼ ﻳﺎ ﺑﺪﻧﻤﺎﻳﯽ ﮐﻪ ﺍﺯ‬ ‫ﻳﮑﯽ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﺮ ﻣﻴﺰﺩﻩ ﺑﺠﺎﯼ ﺁﻧﮑﻪ ﻓﺮﻭﺗﻨﯽ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺪﯼ ﺭﺍ ﺑﮕﺮﺩﻥ ﮔﻴﺮﻧﺪ‪ ،‬ﻣﻌﻨﺎﯼ ﺩﻳﮕﺮﯼ ﺑﺂﻥ ﮐﺎﺭ ﺩﺍﺩﻩ‪ ،‬ﺳﺘﺎﻳﺸﯽ ﺍﺯ ﺁﻥ‬ ‫ﺑﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﭘﺪﻳﺪ ﻣﻴﺂﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻤﻮﻧﻪ ﺧﻨﺪﻩ ﺁﻭﺭﯼ ﺩﺭ ﮐﺘﺎﺏ ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎﺳﺖ ﮐﻪ ﺍﻳﻨﮏ ﺩﺭ ﭘﺎﻳﻴﻦ ﻣﻴﺂﻭﺭﻳﻢ‪:‬‬ ‫»ﺍﺩﺍﻡ ﺍﷲ ﺑﺮﮐﺘﻪ ﻋﻠﯽ ﺍﻟﻌﺎﻟﻤﻴﻦ )ﺷﻴﺦ ﺻﺪﺭﺍﻟﺪﻳﻦ( ﻓﺮﻣﻮﺩ ﮐﻪ ﻧﻮﺑﺘﯽ ﺷﻴﺦ ﺻﻔﯽ ﻗﺪﺱ ﺳﺮﻩ ﺍﺯ ﺳﻴﺎﻭﺭﻭﺩ ﻋﺰﻡ ﺍﺭﺩﺑﻴﻞ‬ ‫ﻓﺮﻣﻮﺩ ﻭ ﻋﺎﺩﺕ ﭼﻨﺎﻥ ﺩﺍﺷﺘﯽ ﮐﻪ ﻫﺮﮔﺰ ﺍﺯ ﺯﺍﻭﻳﻪ ﺷﻴﺦ ﺯﺍﻫﺪ ﻗﺪﺱ ﺳﺮﻩ ﭼﻨﺎﻧﮑﻪ ﺩﻳﮕﺮﺍﻥ ﺗﺒﺮﮎ ﺑﺮﺩﺍﺷﺘﻨﺪﯼ ﺍﻭ ﺑﺮﻧﺪﺍﺷﺘﯽ‪.‬‬ ‫ﺍﺗﻔﺎﻗﺎ ﺩﺭ ﺁﻥ ﻧﻮﺑﺖ ﺷﻴﺦ ﺯﺍﻫﺪ ﺑﻨﻮﺭ ﻭﻻﻳﺖ ﺍﺣﻮﺍﻝ ﺍﺯ ﭘﻴﺶ ﻣﻴﺪﺍﻧﺴﺖ‪ ،‬ﺍﺷﺎﺭﺕ ﻓﺮﻣﻮﺩ ﺗﺎ ﺍﺯ ﺑﺮﺍﯼ ﺗﻮﺷﻪ ﺷﻴﺦ ﺻﻔﯽ ﮔﺮﺩﻫﺎﯼ‬ ‫ﻧﺎﻥ ﺑﺴﻴﺎﺭ ﺁﻣﺎﺩﻩ ﮐﺮﺩﻧﺪ ﭼﻨﺎﻧﮑﻪ ﺑﺨﺮﻭﺍﺭ ﮔﺮﺩﻩ ﻧﺎﻥ ﺍﺯ ﺑﺮﺍﯼ ﺗﻮﺷﻪ ﺩﺭ ﻧﺎﻭ ﻧﻬﺎﺩﻧﺪ‪ ،‬ﺣﺎﻝ ﺁﻧﮑﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻣﺴﺎﻓﺖ ﻧﺎﻭ ﺩﺭ ﺁﺏ‬ ‫ﺍﻧﺪﮎ ﺑﻮﺩ ﻭ ﺍﺯ ﺳﻴﺎﻭﺭﻭﺩ ﺗﺎ ﮐﻼﺱ ﮐﻪ ﺍﺯ ﺁﺏ ﺑﻴﺮﻭﻥ ﺁﻳﻨﺪ‪ ،‬ﻳﮏ ﮔﺮﺩﻩ ﮐﻔﺎﻳﺖ ﮐﺮﺩﯼ‪ .‬ﭼﻮﻥ ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺩﺭ ﻧﺎﻭ‬ ‫ﻧﺸﺴﺖ ﻭ ﺭﻭﺍﻧﻪ ﺷﺪ ﺩﺭ ﺣﺎﻝ ﺣﺎﻟﺘﯽ ﺍﺳﺖ ﺍﺭﺑﺎﺏ ﺳﻠﻮﮎ ﺭﺍ ﭼﻮﻥ ﺑﺪﺍﻥ ﺭﺳﻨﺪ ﺁﺗﺶ ﻣﺤﺒﺖ ﭼﻨﺎﻥ ﺑﺮ ﻭﯼ ﻣﺴﺘﻮﻟﯽ ﺷﻮﺩ ﻭ ﻣﻌﺪﻩ‬ ‫ﻭﯼ ﭼﻨﺎﻥ ﺁﺗﺶ ﮔﻴﺮﺩ ﮐﻪ ﺍﮔﺮ ﻃﻌﺎﻡ ﻣﺠﻤﻮﻉ ﺭﻭﯼ ﺯﻣﻴﻦ ﺑﻮﯼ ﺩﻫﻨﺪ‪ ،‬ﺑﺨﻮﺭﺩ ﻭ ﻳﮏ ﺫﺭﻩ ﺑﻤﻌﺪﻩ ﻭﯼ ﻧﺮﺳﺪ ﺑﻠﮑﻪ ﺩﺭ ﻃﺮﻳﻖ‬ ‫ﻣﺤﺘﺮﻕ ﮔﺮﺩﺩ ﺗﺎ ﺑﺤﺪﯼ ﮐﻪ ﺑﻌﻀﯽ ﺑﺎﺷﻨﺪ ﮐﻪ ﺍﺯ ﺍﻳﻦ ﺁﺗﺶ‪ ،‬ﻭﺟﻮﺩ ﺍﻳﺸﺎﻥ ﺳﻮﺧﺘﻪ ﮔﺮﺩﺩ ﭼﻮﻥ ﻃﻌﺎﻡ ﻭ ﻏﺬﺍ ﻧﻴﺎﺑﺪ‪ .‬ﺷﻌﺮ‪:‬‬ ‫ﺫﺭﻩ ﺁﺗﺶ ﻋﺸﻘﺖ ﺑﻪ ﺩﻟﯽ ﭼﻮﻥ ﺍﻓﺮﻭﺧﺖ‬

‫ﺟﻤﻠﻪ ﺍﺟﺰﺍﯼ ﻭﺟﻮﺩ ﻭ ﻋﺪﻣﺶ ﭘﺎﮎ ﺑﺴﻮﺧﺖ‬

‫ﺷﻴﺦ ﺭﺍ ﺁﻥ ﺣﺎﻟﺖ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﻫﺮﭼﻪ ﺁﻥ ﺗﻮﺷﻪ ﻭ ﮔﺮﺩﻫﺎﯼ ﻧﺎﻥ ﮐﻪ ﺩﺭ ﻧﺎﻭ ﺑﻮﺩ ﺗﻤﺎﻡ ﺑﺨﻮﺭﺩ ﻭ ﭼﻮﻥ ﺍﺯ ﻧﺎﻭ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻧﺪ‬ ‫ﺍﺻﺤﺎﺑﯽ ﮐﻪ ﺑﺎ ﻭﯼ ﺑﻮﺩﻧﺪ ﻣﻌﻠﻮﻡ ﮐﺮﺩﻧﺪ ﮐﻪ ﺷﻴﺦ ﺭﺍ ﺁﻥ ﺣﺎﻟﺖ ﺭﺳﻴﺪﻩ‪ .‬ﭘﻴﺸﺘﺮ ﺍﺯ ﻧﺰﻭﻝ ﺷﻴﺦ ﺑﺪﻳﻪ ﻭ ﻣﻨﺰﻟﯽ ﮐﻪ ﺩﺭ ﭘﻴﺶ ﺑﻮﺩ‬ ‫ﻣﻴﺮﻓﺘﻨﺪ ﻭ ﺗﺮﺗﻴﺐ ﻃﻌﺎﻣﻬﺎ ﻣﻴﺪﺍﺩﻧﺪ ﮐﺮﺩﻥ ﻭ ﺩﺭ ﻫﺮ ﺩﻳﻬﯽ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻃﻌﺎﻡ ﮐﻪ ﺟﻤﻊ ﺑﺴﻴﺎﺭ ﺭﺍ ﮐﻔﺎﻳﺖ ﺑﺎﺷﺪ ﻣﺮﺗﺐ ﻣﻴﮕﺮﺩﺍﻧﻴﺪﻧﺪ‪،‬‬ ‫ﭼﻮﻥ ﺷﻴﺦ ﻣﻴﺮﺳﻴﺪ ﺩﺭ ﭘﻴﺶ ﻣﻴﮑﺸﻴﺪﻧﺪ ﻭ ﺷﻴﺦ ﻣﺠﻤﻮﻉ ﺗﻨﺎﻭﻝ ﻣﻴﮑﺮﺩ ﻭ ﺑﺪﻳﻦ ﻃﺮﻳﻖ ﺗﻤﺎﻡ ﺭﺍﻩ ﺗﺎ ﺑﺎﺭﺩﺑﻴﻞ ﺑﻴﺎﻣﺪﻧﺪ‪.‬‬ ‫ﭼﻨﺎﻧﮑﻪ ﻫﺮ ﺟﺎﯼ ﭘﻨﺞ ﺷﺶ ﮔﻮﺳﻔﻨﺪ ﺗﺮﺗﻴﺐ ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺷﻴﺦ ﺩﺭ ﻋﻘﺐ ﻣﻴﺮﺳﻴﺪ ﻭ ﻣﻴﺨﻮﺭﺩ ﺗﺎ ﺑﺪﻳﻪ ﮐﻠﺨﻮﺭﺍﻥ‬ ‫ﺭﺳﻴﺪ‪ .‬ﭼﻮﻥ ﺩﺭ ﺧﺎﻧﻪ ﺭﻓﺖ ﺩﻳﺪ ﮐﻪ ﻧﺎﻥ ﻣﻴﭙﺨﺘﻨﺪ‪ .‬ﭘﻴﺶ ﺗﻨﻮﺭ ﺑﻨﺸﺴﺖ ﻭ ﻫﺮﭼﻪ ﭘﺨﺘﻪ ﻣﻴﺸﺪ ﻣﻴﺨﻮﺭﺩ ﺗﺎ ﺗﻤﺎﻡ ﻫﺮﭼﻪ ﭘﺨﺘﻨﺪ ﺗﻤﺎﻡ‬ ‫ﺑﺨﻮﺭﺩ ﺗﺎ ﺁﻥ ﺧﻤﻴﺮ ﮐﻪ ﺍﺯ ﺑﺮﺍﯼ ﺧﺎﻧﻪ ﻭ ﻣﻬﻤﺎﻧﺎﻥ ﻭ ﮐﺎﺭﮐﻨﺎﻥ ﺁﻣﺎﺩﻩ ﺑﻮﺩ ﺗﻤﺎﻣﺖ ﺑﭙﺨﺘﻨﺪ ﻭ ﺍﻭ ﺗﻤﺎﻡ ﺑﺨﻮﺭﺩ‪ .‬ﭼﻮﻥ ﻭﺍﻟﺪﻩ ﺍﺵ‬ ‫ﺭﺣﻤﻪ ﺍﷲ ﻋﻠﻴﻬﺎ ﺁﻥ ﺣﺎﻝ ﺑﺪﻳﺪ ﺑﺪﺍﻧﺴﺖ ﮐﻪ ﺷﻴﺦ ﺭﺍ ﭼﻪ ﺣﺎﻟﻴﺴﺖ‪ .‬ﻗﻮﭼﯽ ﺳﺨﺖ ﺑﺰﺭﮒ ﺩﺭ ﺧﺎﻧﻪ ﺩﺍﺷﺖ‪ ،‬ﺁﻧﺮﺍ ﺫﺑﺢ ﺩﺍﺩ ﻛﺮﺩﻥ‬ ‫ﻭ ﭘﺨﺘﻦ ﻭ ﺩﻳﮕﯽ ﺑﺰﺭﮒ ﺍﺯ ﻃﻌﺎﻡ ﺑﺎ ﺁﻥ ﻣﺮﺗﺐ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺁﻥ ﻣﺠﻤﻮﻉ ﻧﻴﺰ ﺑﺨﻮﺭﺩ‪ .‬ﭘﺲ ﺍﺯ ﺧﺎﻧﻪ ﺍﻗﺎﺭﺏ ﻫﺮﭼﻪ ﻣﻌﺪﻣﯽ ﺑﻮﺩ ﺍﺯ‬ ‫ﺍﻧﻮﺍﻉ ﺍﻃﻌﻤﻪ ﻣﻴﺂﻭﺭﺩﻧﺪ ﻭ ﻣﻴﺨﻮﺭﺩ‪ .‬ﭘﺲ ﺍﺯ ﺧﺎﻧﻪ ﻫﻤﺴﺎﻳﮕﺎﻥ ﻫﻤﭽﻨﺎﻥ ﻣﻴﺂﻭﺭﺩﻧﺪ ﺗﺎ ﺁﻥ ﻧﻴﺰ ﭘﺮﺩﺍﺧﺘﻪ ﺷﺪ‪ .‬ﭘﺲ ﺁﻭﺍﺯﻩ ﺩﺭ ﺩﻳﻪ ﺍﻓﺘﺎﺩ‬ ‫ﻭ ﻫﺮﮐﺲ ﭼﻴﺰﯼ ﺍﺯ ﻣﺄﮐﻮﻻﺕ ﻣﻴﺂﻭﺭﺩﻧﺪ ﻭ ﺷﻴﺦ ﻣﻴﺨﻮﺭﺩ ﺗﺎ ﺑﺤﺪﯼ ﺭﺳﻴﺪ ﮐﻪ ﺍﺿﻄﺮﺍﺭ ﮐﻠﯽ ﺩﺭ ﺷﻴﺦ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﺑﺎﻳﻨﻬﻤﻪ ﺍﻃﻌﻤﻪ‬ ‫ﺳﻴﺮ ﻧﻤﻴﺸﺪ‪ .‬ﺷﻌﺮ‪:‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﺮﻍ ﻫﻤﺖ ﭼﻮﻥ ﺩﺭ ﺁﻥ ﻣﻨﺰﻝ ﺑﻴﺎﺑﺪ ﺁﺷﻴﺎﻥ‬

‫ﮐﻤﺘﺮ ﺍﺯ ﻳﮏ ﺩﺍﻧﻪ ﺩﺍﻧﺪ ﭘﻴﺶ ﺧﻮﺩ ﮐﻮﻥ ﻭ ﻣﮑﺎﻥ‬

‫ﻭ ﭼﻮﻥ ﺳﺎﻟﮏ ﺭﺍ ﺍﻳﻦ ﺣﺎﻟﺖ ﭘﻴﺪﺍ ﺷﻮﺩ‪ ،‬ﻣﺮﺷﺪ ﺑﺎﻳﺪ ﮐﻪ ﻭﯼ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺣﺎﻟﺖ ﺑﻴﺮﻭﻥ ﺁﺭﺩ ﻭ ﺗﻠﻘﻴﻦ ﺫﮐﺮﯼ ﺧﺎﺹ ﺑﻮﯼ‬ ‫ﮐﻨﺪ ﺗﺎ ﺍﺯ ﺍﻳﻦ ﺣﺎﻝ ﺑﮕﺬﺭﺩ ﻭ ﺑﺎﺯ ﺁﻳﺪ‪ .‬ﭘﺲ ﭼﻮﻥ ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ ﺑﺪﺍﻥ ﺣﺎﻝ ﺭﺳﻴﺪ ﮐﻪ ﺑﻴﻢ ﻫﻼﮐﺖ ﺑﻮﺩ‪،‬‬ ‫ﺻﻔﺖ ﺷﻴﺦ ﺯﺍﻫﺪ ﺭﺍ ﻣﻴﺪﻳﺪ ﮐﻪ ﺑﻴﺎﻣﺪ ﻭ ﺍﻭ ﺭﺍ ﺗﻠﻘﻴﻦ ﺁﻥ ﺫﮐﺮ ﮐﺮﺩ ﻭ ﺍﺯ ﺁﻥ ﺣﺎﻟﺖ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﺳﺎﮐﻦ ﺷﺪ‪ .‬ﺷﻌﺮ‪:‬‬ ‫ﺍﻧﺪﺭ ﺍﻳﻦ ﻣﻴﮑﺪﻩ ﺍﻡ ﺳﺎﻗﯽ ﻫﺸﻴﺎﺭﯼ ﻫﺴﺖ‬

‫ﮐﻪ ﺧﻤﺎﺭ ﻣﻦ ﺳﺮﻣﺴﺖ ﺑﻴﮏ ﺟﺮﻋﻪ ﺷﮑﺴﺖ‬

‫ﻭ ﻣﺜﻞ ﺍﻳﻦ ﺣﺎﻟﺖ ﻣﺮﻳﺪﯼ ﺭﺍ ﺍﺯ ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦ ﺻﻔﯽ ﻗﺪﺱ ﺳﺮﻩ ﺩﺭ ﮐﻠﺨﻮﺭﺍﻥ ﭘﻴﺪﺍ ﺷﺪ ﻭ ﺑﺸﺐ ﺍﺯ ﺧﻠﻮﺕ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﻭ‬ ‫ﺩﺭ ﺑﺎﻏﯽ ﺑﺰﺭﮒ ﺍﻓﺘﺎﺩ ﮐﻪ ﺍﻧﻮﺍﻉ ﺑﻘﻮﻝ ﺁﻧﺠﺎ ﺑﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﺷﺐ ﻣﺠﻤﻮﻉ ﺁﻥ ﺑﻘﻮﻝ ﭼﻨﺎﻥ ﺑﺨﻮﺭﺩ ﮐﻪ ﻳﮏ ﺑﺮﮒ ﺑﺎﻗﯽ ﻧﻤﺎﻧﺪ ﻭ‬ ‫ﺑﺎﻣﺪﺍﺩ ﺑﺎﻏﺒﺎﻥ ﺑﺒﺎﻍ ﺭﻓﺖ ﻣﺘﺤﻴﺮ ﻣﺎﻧﺪ ﮐﻪ ﺁﻧﭽﻪ ﺩﺭ ﺑﺎﻍ ﺑﻮﺩﻩ ﺳﻮﺧﺘﻪ ﻧﺸﺪ ﮐﺠﺎ ﺭﻓﺖ‪ .‬ﺷﻴﺦ ﺍﻳﻦ ﺑﺸﻨﻴﺪ‪ .‬ﺁﻥ ﻣﺮﻳﺪ ﺭﺍ ﺁﻥ ﺫﮐﺮ‬ ‫ﺧﺎﺹ ﺗﻠﻘﻴﻦ ﮐﺮﺩ ﻭ ﺍﺯ ﺁﻥ ﺣﺎﻟﺖ ﺑﺎﺯ ﺁﻭﺭﺩ ﻭ ﻫﻤﭽﻨﺎﻥ ﻣﺜﻞ ﺍﻳﻦ ﺣﺎﻟﺖ ﺩﻳﮕﺮﯼ ﺭﺍ ﺍﺯ ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦ ﺻﻔﯽ ﺩﺭ ﺍﺭﺩﺑﻴﻞ ﻭﺍﻗﻊ ﺷﺪ‬ ‫ﻭ ﺷﻴﺦ ﺻﻼﺡ ﺧﺎﺩﻡ ﺭﺍ ﺍﺷﺎﺭﺕ ﻓﺮﻣﻮﺩ ﮐﻪ ﻣﺘﻌﺎﻗﺐ ﺍﺯ ﺑﺮﺍﯼ ﺍﻭ ﻧﺎﻥ ﻭ ﻃﻌﺎﻡ ﻣﺮﺗﺐ ﺩﺍﺭﺩ ﻭ ﺻﻼﺡ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻃﻌﻤﻪ ﻣﺮﺗﺐ‬ ‫ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﺩﺭ ﺧﻠﻮﺕ ﺁﻥ ﺣﻮﺿﺨﺎﻧﻪ ﭘﻴﺶ ﺁﻥ ﻃﺎﻟﺐ ﻧﻬﺎﺩ ﻭ ﺭﻭﺯ ﺟﻤﻌﻪ ﺑﻮﺩ ﻭ ﺑﺠﺎﻣﻊ ﺭﻓﺖ ﻭ ﻣﺠﻤﻮﻉ ﺭﺍ ﺁﻥ ﻃﺎﻟﺐ ﺑﺨﻮﺭﺩ ﻭ‬ ‫ﭼﻮﻥ ﺩﻳﮕﺮ ﻣﻴﺨﻮﺍﺳﺖ ﻣﻮﺟﻮﺩ ﻧﺒﻮﺩ‪ .‬ﺑﺒﺎﻏﯽ ﺩﺭ ﺭﻓﺖ ﮐﻪ ﺩﺭ ﭘﻴﺶ ﭘﻨﺠﺮﻩ ﻗﺒﻠﯽ ﺯﺍﻭﻳﻪ ﺑﻮﺩ ﻭ ﻫﺮﭼﻪ ﺩﺭ ﺁﻧﺠﺎ ﺑﻘﻮﻝ ﺑﻮﺩ ﺗﻤﺎﻡ‬ ‫ﺑﺨﻮﺭﺩ‪ .‬ﭘﺲ ﺩﺭ ﺍﻭﺭﺍﻕ ﺍﺷﺠﺎﺭ ﺍﻓﺘﺎﺩ ﻭ ﻫﺮﭼﻪ ﻣﻤﮑﻦ ﺑﻮﺩ ﺗﻤﺎﻡ ﺑﺨﻮﺭﺩ ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﺧﻠﻮﺕ ﺭﻓﺖ ﻭ ﭼﻮﻥ ﻫﻴﭻ ﻣﻤﮑﻦ ﻧﺒﻮﺩ ﻭ‬ ‫ﻃﺎﻗﺘﺶ ﺑﺮﺳﻴﺪ‪ ،‬ﺩﺭ ﺧﻠﻮﺕ ﻭﻓﺎﺕ ﻳﺎﻓﺖ‪ .‬ﺷﻴﺦ ﻗﺪﺱ ﺳﺮﻩ ﺑﻨﻮﺭ ﻭﻻﻳﺖ ﺑﺪﺍﻧﺴﺖ ﺩﺭ ﺟﺎﻣﻊ ﮐﻪ ﺍﻭ ﻣﺘﻮﻓﯽ ﺷﺪ‪ .‬ﭼﻮﻥ ﻣﺮﺍﺟﻌﺖ‬ ‫ﮐﺮﺩ ﻭ ﺍﺯ ﺍﺳﺘﺮ ﻓﺮﻭﺩ ﺁﻣﺪ‪ ،‬ﺻﻼﺡ ﺧﺎﺩﻡ ﺭﺍ ﻓﺮﻣﻮﺩ ﻧﻪ ﺑﺘﻮ ﮔﻔﺘﻢ ﮐﻪ ﻻﻳﻨﻘﻄﻊ ﻣﺄﮐﻮﻻﺕ ﺟﻬﺖ ﺁﻥ ﮐﺲ ﻣﺮﺗﺐ ﺩﺍﺭﯼ؟‪ ..‬ﺑﻴﺎ ﺩﺭ‬ ‫ﺧﻠﻮﺕ ﺍﻭ ﺭﺍ ﺑﺒﻴﻦ‪ ،‬ﻭ ﺩﺳﺖ ﺻﻼﺡ ﮔﺮﻓﺖ ﻭ ﺩﺭ ﺧﻠﻮﺕ ﺑﺮﺩ‪ .‬ﺁﻥ ﮐﺲ ﺭﺍ ﺩﻳﺪﻧﺪ ﺩﺭ ﮐﻨﺞ ﺧﻠﻮﺕ ﻧﺸﺴﺘﻪ ﻭ ﺍﺳﻨﺎﺩ ﺑﺪﻳﻮﺍﺭ ﮐﺮﺩﻩ‬ ‫ﻭ ﮐﻒ ﺳﺒﺰ ﺩﺭ ﺩﻫﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﺗﺴﻠﻴﻢ ﻧﻤﻮﺩﻩ‪ .‬ﺷﻌﺮ‪:‬‬ ‫ﻣﺮﺩﻥ ﻋﺎﺷﻘﺎﻥ ﻧﮑﻮ ﺑﺎﺷﺪ‬

‫ﺟﺎﻥ ﻋﺎﺷﻖ ﺑﻬﺎﻧﻪ ﺟﻮ ﺑﺎﺷﺪ‬

‫ﺗﺎ ﺍﻳﻨﺠﺎﺳﺖ ﻧﻮﺷﺘﻪ ﺻﻔﻮﻩ ﺍﻟﺼﻔﺎ‪ .‬ﺑﻴﮕﻤﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺍﻳﻦ ﺑﻮﺩﻩ ﮐﻪ ﺷﻴﺦ ﺻﻔﯽ ﺩﺭ ﺳﻔﺮﯼ ﮐﻪ ﺍﺯ ﮔﻴﻼﻥ ﺑﺎﺯ ﻣﻴﮕﺸﺘﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ﻓﺮﻭﺩﮔﺎﻩ ﻭ ﺁﻥ ﻓﺮﻭﺩﮔﺎﻩ ﭘﺮﺧﻮﺍﺭﻳﻬﺎﻳﯽ ﻣﻴﻨﻤﻮﺩﻩ ﻭ ﺍﻳﻦ ﮐﺎﺭ ﮐﻪ ﺑﺪﻧﻤﺎ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﺷﻴﺦ ﺑﺠﺎﯼ ﺁﻧﮑﻪ ﻓﺮﻭﺗﻨﯽ ﻧﻤﺎﻳﺪ ﻭ ﺑﮕﻮﻳﺪ‪:‬‬ ‫»ﻫﺮ ﺁﺩﻣﯽ ﺍﺯ ﺍﻳﻦ ﺑﺪﻳﻬﺎ ﺗﻮﺍﻧﺪ ﺩﺍﺷﺖ ﻭ ﺟﺎﯼ ﻧﮑﻮﻫﺶ ﻧﻴﺴﺖ«‪ ،‬ﺧﻮﺩﺧﻮﺍﻫﯽ ﻭﺍ ﺩﺍﺷﺘﻪ ﮐﻪ ﺭﻧﮕﯽ ﺩﻳﮕﺮ ﺑﺪﺍﺳﺘﺎﻥ ﺩﻫﺪ ﻭ ﺁﻥ‬ ‫ﭘﺮﺧﻮﺭﻳﻬﺎ ﺭﺍ ﺣﺎﻟﯽ ﺍﺯ ﺣﺎﻟﻬﺎﯼ ﺻﻮﻓﯽ ﺑﻠﮑﻪ ﺭﺍﺯﯼ ﺍﺯ ﺭﺍﺯﻫﺎﯼ ﺻﻮﻓﻴﮕﺮﯼ ﻭﺍ ﻧﻤﺎﻳﺪ ﻭ ﺁﻥ ﺩﺭﻭﻍ ﺭﺍ ﺳﺎﺧﺘﻪ ﻭ ﮔﻔﺘﻪ‪ .‬ﺳﭙﺲ‬ ‫ﮐﺴﺎﻧﯽ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺑﺮﺍﯼ ﺍﺳﺘﻮﺍﺭﯼ ﺁﻥ‪ ،‬ﺩﺭﻭﻏﻬﺎﯼ ﺩﻳﮕﺮﯼ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﺑﺮﺧﯽ ﺍﺯ ﺁﻧﺎﻥ ﭼﻨﺪﺍﻥ ﺩﺭ ﺑﻨﺪ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻣﺎ ﺩﺭ »ﺍﺳﺮﺍﺭﺍﻟﺘﻮﺣﻴﺪ« ﻣﻴﺒﻴﻨﻴﻢ‪ .‬ﺩﻭ ﮐﻮﺩﮐﯽ ﺍﺯ ﺍﺑﻮﺳﻌﻴﺪ ﻣﺮﺩﻩ‬ ‫ﺑﻮﺩﻩ ﻭ ﺷﻴﺦ ﺧﻮﺩﺧﻮﺍﻩ ﺁﻧﺮﺍ ﺑﺨﻮﺩ ﻫﻤﻮﺍﺭ ﻧﮕﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺑﺎ ﺁﻥ ﺟﺎﻳﮕﺎﻩ ﻭﺍﻻﻳﯽ ﮐﻪ ﺑﺮﺍﯼ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩﻩ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻳﺎﻓﺘﻪ ﻭ ﺍﻳﻦ‬ ‫ﺑﻮﺩﻩ ﮐﻪ ﺭﻧﮕﯽ ﺑﺂﻥ ﺯﺩﻩ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻪ‪» :‬ﺍﻫﻞ ﺑﻬﺸﺖ ﺍﺯ ﻣﺎ ﻳﺎﺩﮔﺎﺭﯼ ﺧﻮﺍﺳﺘﻨﺪ‪ ،‬ﺩﻭ ﺩﺳﺘﻨﺒﻮﻳﻪ ﺷﺎﻥ ﻓﺮﺳﺘﺎﺩﻳﻢ ﺗﺎ ﺭﺳﻴﺪﻥ ﻣﺎ ﺑﻮﺩ«‪.‬‬ ‫ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻨﺪﺍﻧﺴﺖ ﮐﻪ ﺑﺸﻤﺎﺭ ﻧﻴﺎﻳﺪ‪.‬‬ ‫ﻳﮏ ﻧﺸﺎﻥ ﺩﻳﮕﺮ ﺍﺯ ﻧﺎﺗﻮﺍﻧﯽ ﺭﻭﺍﻧﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺑﺮﺧﺎﺳﺘﻦ ﺍﻳﺸﺎﻥ ﺑﮕﺪﺍﻳﯽ ﻭ ﺩﺭﻳﻮﺯﻩ ﮔﺮﺩﯼ ﻣﻴﺒﺎﺷﺪ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺍﺯ‬ ‫ﺩﺍﺳﺘﺎﻧﻬﺎﺷﺎﻥ ﺩﻳﺪﻳﻢ‪ ،‬ﺁﻧﺎﻥ ﮔﺪﺍﻳﯽ ﺭﺍ ﻧﻪ ﺗﻨﻬﺎ ﺑﺪ ﻧﺪﺍﻧﺴﺘﻪ‪ ،‬ﺍﺯ ﺁﻥ ﻧﺎﻥ ﻣﻴﺨﻮﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺁﻧﺮﺍ ﻳﮑﯽ ﺍﺯ ﺭﺍﻫﻬﺎﯼ ﺳﺨﺘﯽ ﮐﺸﯽ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫)ﺭﻳﺎﺿﺖ( ﺷﻤﺎﺭﺩﻩ ﻧﻴﮑﺶ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ .‬ﺑﻬﺎﻧﻪ ﺷﺎﻥ ﺍﻳﻦ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺩﺷﻮﺍﺭﺗﺮﻳﻦ ﮐﺎﺭ ﺑﻪ »ﻧﻔﺲ« ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ ﺑﻴﮑﺒﺎﺭ ﺧﻮﺍﺭ‬ ‫ﻣﻴﮕﺮﺩﺍﻧﺪ ﻭ ﻣﻴﮑﺸﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﻴﺮﺳﺎﻧﺪ ﮐﻪ ﭘﻴﺮﺍﻥ ﺻﻮﻓﯽ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ )ﻳﺎ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺷﺎﻥ‪ :‬ﻧﻔﺲ ﻭ ﺭﻭﺡ( ﺭﺍ ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﺟﺪﺍﻳﯽ ﻣﻴﺎﻧﻪ‬ ‫ﺧﻮﺍﻫﺎﮐﻬﺎﯼ ﺁﻧﻬﺎ ﻧﻤﻴﮕﺰﺍﺭﺩﻩ ﺍﻧﺪ ﺯﻳﺮﺍ ﺩﺭ ﮐﺎﻟﺒﺪ ﺁﺩﻣﯽ ﺁﻧﭽﻪ ﮔﺪﺍﻳﯽ ﺭﺍ ﺑﺪ ﻣﻴﺸﻨﺎﺳﺪ ﻭ ﺍﺯ ﺁﻥ ﺳﺮ ﺑﺎﺯ ﻣﻴﺰﻧﺪ »ﺭﻭﺍﻥ« ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺭﻭﺍﻧﺴﺖ ﮐﻪ ﻧﻤﻴﭙﺴﻨﺪﺩ ﮐﻪ ﺁﺩﻣﯽ ﺩﺭ ﺟﻠﻮ ﺩﻳﮕﺮﯼ ﮔﺮﺩﻥ ﮐﺞ ﮐﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﺭ ﮔﺮﺩﺍﻧﺪ ﻭ ﭼﻴﺰﯼ ﺧﻮﺍﻫﺪ‪ ،‬ﻭﮔﺮﻧﻪ »ﺟﺎﻥ«‬ ‫)ﻳﺎ ﻧﻔﺲ( ﺭﺍ ﺍﺯ ﮔﺪﺍﻳﯽ ﺭﻣﺸﯽ ﻧﻴﺴﺖ ﻭ ﺁﻥ ﺭﺍ ﺑﺪ ﻧﻤﻴﺸﻨﺎﺳﺪ‪.‬‬ ‫ﺻﻮﻓﻴﺎﻥ ﮐﻪ »ﻧﻔﺲ« ﺭﺍ ﻣﺎﻧﻨﺪﻩ ﺳﮓ ﺷﻨﺎﺧﺘﻪ ﺍﻧﺪ ﻭ ﺩﺭ ﺑﺴﻴﺎﺭ ﺟﺎﻫﺎ ﺁﻧﺮﺍ ﺳﮓ ﻧﺎﻣﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﺑﻬﺘﺮ ﺑﻮﺩﯼ ﺑﻴﺎﺩ ﺁﻭﺭﻧﺪ ﮐﻪ ﺳﮓ‬ ‫ﺭﺍ ﺍﺯ ﮔﺪﺍﻳﯽ ﺑﺎﮐﯽ ﻧﺒﺎﺷﺪ‪ ،‬ﺑﻠﮑﻪ ﮔﺪﺍﻳﯽ ﭘﻴﺸﻪ ﺍﻭﺳﺖ‪ .‬ﺁﻥ ﺁﺩﻣﻴﺴﺖ ـ ﺁﺩﻣﯽ ﭘﺎﮐﺮﻭﺍﻥ ﺍﺳﺖ ﮐﻪ ﺑﮕﺪﺍﻳﯽ ﮔﺮﺩﻥ ﻧﺘﻮﺍﻧﺪ ﮔﺰﺍﺷﺖ‪.‬‬ ‫ﺁﻧﮕﺎﻩ ﺻﻮﻓﻴﺎﻥ ﮔﺪﺍﻳﯽ ﻣﻴﮑﺮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺷﺎﻥ »ﻧﻔﺲ« ﺭﺍ ﺑﮑﺸﻨﺪ‪ ،‬ﭘﺲ ﺑﻴﮑﺎﺭ ﭼﺮﺍ ﻣﻴﻨﺸﺴﺘﻪ ﺍﻧﺪ؟!‪ ..‬ﺁﻳﺎ ﺁﻧﻬﻢ‬ ‫ﺑﺮﺍﯼ ﮐﺸﺘﻦ »ﻧﻔﺲ« ﻣﻴﺒﻮﺩﻩ؟!‪ ..‬ﺁﻳﺎ ﺑﻴﮑﺎﺭ ﺯﻳﺴﺘﻦ ﻭ ﭼﺸﻢ ﺑﺪﺳﺖ ﺩﻳﮕﺮﺍﻥ ﺩﻭﺧﺘﻦ‪ ،‬ﺑﮕﺪﺍﻳﯽ ﻭ ﺩﺭﻳﻮﺯﻩ ﺑﺮﺧﺎﺳﺘﻦ‪ ،‬ﺳﺮﭼﺸﻤﻪ ﺍﯼ‬ ‫ﺟﺰ ﻧﺎﭘﺎﮐﯽ ﻭ ﺳﺴﺘﯽ ﺭﻭﺍﻥ ﺗﻮﺍﻧﺴﺘﯽ ﺩﺍﺷﺖ؟!‪..‬‬ ‫ﺗﺎﺭﻳﺨﭽﻪ ﺍﺑﻮﺳﻌﻴﺪ ﺭﺍ ﮐﻪ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﮐﻮﺗﺎﻫﺸﺪﻩ ﺍﺵ ﺍﻳﻨﺴﺖ ﮐﻪ ﺑﺪﺳﺘﺎﻭﻳﺰ ﺻﻮﻓﻴﮕﺮﯼ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﮐﺎﺭ ﻭ ﭘﻴﺸﻪ ﺩﻭﺭ ﺩﺍﺷﺘﻪ‬ ‫ﻭ ﻳﮑﺪﺳﺘﻪ ﺍﺯ ﺩﺭﻭﻳﺸﺎﻥ ﮔﺮﺩﻥ ﺳﺘﺒﺮ ﺭﺍ ﺑﺴﺮ ﺧﻮﺩ ﮔﺮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩ ﮐﻪ ﺑﺎ ﺑﻴﮑﺎﺭﯼ ﻭ ﻳﺎﻭﻩ ﺑﺎﻓﯽ ﺭﻭﺯ ﻣﻴﮕﺰﺍﺭﺩﻩ ﺍﻧﺪ ﻭ ﺍﺯ ﺑﺎﺯﺍﺭﻳﺎﻥ‬ ‫ﺧﻮﺭﺩﻧﻴﻬﺎ ﮔﺮﻓﺘﻪ ﻭﺍﻣﺪﺍﺭ ﻣﻴﺸﺪﻩ ﺍﻧﺪ ﻭ ﺳﭙﺲ ﺍﺯ ﺍﻳﻦ ﺗﻮﺍﻧﮕﺮ ﻭ ﺁﻥ ﺗﻮﺍﻧﮕﺮ ﺑﮕﺪﺍﻳﯽ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻨﺎﻡ ﺁﻧﮑﻪ ﻭﺍﻡ ﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺍﻳﻢ‪ ،‬ﭘﻮﻝ‬ ‫ﻣﻴﺨﻮﺍﺳﺘﻪ ﺍﻧﺪ ﻭ ﺍﮔﺮ ﻳﮑﯽ ﻧﻤﻴﺪﺍﺩﻩ‪ ،‬ﺑﺎ ﻧﻔﺮﻳﻦ ﺑﻴﻤﺶ ﻣﻴﺪﺍﺩﻩ ﺍﻧﺪ ﻭ ﺑﺪﮔﻮﻳﻴﻬﺎ ﻣﻴﮑﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻥ ﭘﺎﻳﻴﻦ ﻳﮏ ﻧﻤﻮﻧﻪ ﺍﺯ ﮐﺎﺭﻫﺎﯼ‬ ‫ﺍﺑﻮﺳﻌﻴﺪ ﺍﺳﺖ‪:‬‬ ‫»ﻫﻢ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﮐﻪ ﺷﻴﺦ ﻣﺎ ﺍﺑﻮﺳﻌﻴﺪ )ﻗﻪ( ﺑﻨﻴﺸﺎﺑﻮﺭ ﺑﻮﺩ‪ ،‬ﺣﺴﻦ ﻣﻮﺩﺏ ﮐﻪ ﺧﺎﺩﻡ ﺷﻴﺦ ﻣﺎ ﺑﻮﺩ ﺍﺯ ﻫﺮﮐﺴﯽ ﭼﻴﺰﯼ ﻓﺎﻡ‬ ‫ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺑﺮ ﺩﺭﻭﻳﺸﺎﻥ ﺧﺮﺝ ﮐﺮﺩﻩ ﻭ ﭼﻴﺰﯼ ﺩﻳﺮﺗﺮ ﭘﺪﻳﺪ ﻣﻴﺂﻣﺪ ﻭ ﻏﻨﻴﻤﺎﻥ ﺗﻘﺎﺿﺎ ﻣﻴﮑﺮﺩﻧﺪ‪ .‬ﻳﮑﺮﻭﺯ ﺟﻤﻠﻪ ﺑﺪﺭ ﺧﺎﻧﻘﺎﻩ ﺁﻣﺪﻩ‪،‬‬ ‫ﺷﻴﺦ ﺣﺴﻦ ﻣﻮﺩﺏ ﺭﺍ ﮔﻔﺖ‪ :‬ﺑﮕﻮ ﺗﺎ ﺩﺭﺁﻳﻨﺪ‪ .‬ﺣﺴﻦ ﺑﻴﺮﻭﻥ ﺷﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭﺁﻭﺭﺩ‪ .‬ﭼﻮﻥ ﺩﺭﺁﻣﺪﻧﺪ‪ ،‬ﺩﺭ ﭘﻴﺶ ﺷﻴﺦ ﺧﺪﻣﺖ‬ ‫ﮐﺮﺩﻧﺪ ﻭ ﺑﻨﺸﺴﺘﻨﺪ‪ .‬ﮐﻮﺩﮎ ﻃﻮﺍﻑ ﺑﺮ ﺩﺭ ﺧﺎﻧﻘﺎﻩ ﺑﮕﺬﺷﺖ ﻭ ﻧﺎﻃﻒ ﺁﻭﺍﺯ ﻣﻴﺪﺍﺩ‪ .‬ﺷﻴﺦ ﮔﻔﺖ‪ :‬ﺁﻧﭽﻪ ﺩﺍﺭﺩ ﺟﻤﻠﻪ ﺑﺮ ﮐﺶ‪ .‬ﺟﻤﻠﻪ‬ ‫ﺑﺮ ﮐﺸﻴﺪ ﻭ ﭘﻴﺶ ﺷﻴﺦ ﻭ ﺻﻮﻓﻴﺎﻥ ﻧﻬﺎﺩ ﺗﺎ ﺑﮑﺎﺭ ﺑﺮﺩﻧﺪ‪ .‬ﺁﻥ ﮐﻮﺩﮎ ﻃﻮﺍﻑ ﮔﻔﺖ‪ :‬ﺯﺭ ﻣﻴﺒﺎﻳﺪ‪ .‬ﺷﻴﺦ ﮔﻔﺖ‪ :‬ﭘﺪﻳﺪ ﺁﻳﺪ‪ .‬ﻳﮏ‬ ‫ﺳﺎﻋﺖ ﺑﻮﺩ‪ .‬ﺩﻳﮕﺮ ﺑﺎﺭ ﺗﻘﺎﺿﺎ ﮐﺮﺩ‪ .‬ﺷﻴﺦ ﮔﻔﺖ‪ :‬ﭘﺪﻳﺪ ﺁﻳﺪ‪ .‬ﺳﻮﻡ ﺑﺎﺭ ﺗﻘﺎﺿﺎ ﮐﺮﺩ‪ .‬ﺷﻴﺦ ﻫﻤﺎﻥ ﺟﻮﺍﺏ ﺩﺍﺩ‪ .‬ﺁﻥ ﮐﻮﺩﮎ ﮔﻔﺖ‪:‬‬ ‫ﺍﺳﺘﺎﺩ ﻣﺮﺍ ﺑﺰﻧﺪ‪ .‬ﺍﻳﻦ ﺑﮕﻔﺖ ﻭ ﺑﮕﺮﻳﺴﺘﻦ ﺍﻳﺴﺘﺎﺩ‪ .‬ﺩﺭ ﺣﺎﻝ ﮐﺴﯽ ﺍﺯ ﺩﺭ ﺧﺎﻧﻘﺎﻩ ﺩﺭﺁﻣﺪ ﻭ ﺻﺮﻩ ﺯﺭ ﺩﺭ ﭘﻴﺶ ﺷﻴﺦ ﺑﻨﻬﺎﺩ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﻓﻼﻥ ﮐﺲ ﻓﺮﺳﺘﺎﺩﻩ ﺍﺳﺖ ﻭ ﻣﻴﮕﻮﻳﺪ ﻣﺮﺍ ﺑﺪﻋﺎ ﻳﺎﺩ ﺩﺍﺭ‪ .‬ﺷﻴﺦ ﺣﺴﻦ ﻣﻮﺩﺏ ﺭﺍ ﮔﻔﺖ‪ :‬ﺑﺮﮔﻴﺮ ﻭ ﺑﻐﻨﻴﻤﺎﻥ ﺗﻔﺮﻗﻪ ﮐﻦ ﻭ ﺑﺮ‬ ‫ﻣﺘﻘﺎﺿﻴﺎﻥ‪ .‬ﺣﺴﻦ ﺯﺭ ﺭﺍ ﺑﮕﺮﻓﺖ ﻭ ﻫﻤﻪ ﺭﺍ ﺑﺪﺍﺩ ﻭ ﺯﺭ ﻧﺎﻃﻒ ﺁﻥ ﮐﻮﺩﮎ ﺑﺪﺍﺩ ﮐﻪ ﻫﻴﭻ ﭼﻴﺰ ﺑﺎﻗﯽ ﻧﻤﺎﻧﺪ ﻭ ﻫﻴﭻ ﭼﻴﺰ ﺩﺭ ﻧﺒﺎﻳﺴﺖ‬ ‫ﻭ ﺑﺮﺍﺑﺮ ﺁﻣﺪ‪ .‬ﺷﻴﺦ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺯﺭ ﺩﺭ ﺑﻨﺪ ﺍﺷﮏ ﺍﻳﻦ ﮐﻮﺩﮎ ﺑﻮﺩﻩ ﺍﺳﺖ«‪.‬‬ ‫ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﻧﻴﮏ ﺍﻧﺪﻳﺸﻨﺪ‪ :‬ﺍﺯ ﮐﺴﺎﻥ ﺑﺴﻴﺎﺭﯼ ﻭﺍﻡ ﮔﺮﻓﺘﻪ ﻭ ﺧﻮﺭﺩﻩ ﻭ ﺁﻧﺎﻥ ﮐﻪ ﺑﻄﻠﺒﮑﺎﺭﯼ ﺁﻣﺪﻩ ﺑﻮﺩﻩ ﺍﻧﺪ‪،‬‬ ‫ﺍﺑﻮﺳﻌﻴﺪ ﺑﺠﺎﯼ ﺁﻧﮑﻪ ﺩﺭ ﭘﯽ ﭘﺮﺩﺍﺧﺘﻦ ﻃﻠﺒﻬﺎﯼ ﺁﻧﺎﻥ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺑﻨﺪ ﺷﮑﻤﭽﺮﺍﻧﯽ ﺑﻮﺩﻩ ﻭ ﺑﯽ ﺁﻧﮑﻪ ﭘﻮﻟﯽ ﺑﺎﺷﺪ‪ ،‬ﭘﺴﺮ ﭘﺎﮔﺮﺩﯼ ﺭﺍ‬ ‫ﮐﻪ ﺧﻮﺭﺩﻧﯽ )ﻧﺎﻃﻒ؟( ﻣﻴﻔﺮﻭﺧﺘﻪ‪ ،‬ﺁﻭﺍﺯ ﺩﺍﺩﻩ ﻭ ﻫﺮﭼﻪ ﺩﺍﺷﺘﻪ ﮔﺮﻓﺘﻪ ﻭ ﺑﺎ ﺩﺭﻭﻳﺸﺎﻥ ﺧﻮﺭﺩﻩ ﻭ ﭼﻮﻥ ﭘﺴﺮ ﭘﻮﻝ ﺧﻮﺍﺳﺘﻪ ﭘﺎﺳﺦ‬ ‫ﺩﺍﺩﻩ‪» :‬ﭘﺪﻳﺪ ﺁﻳﺪ«‪ ،‬ﻭ ﺍﻭ ﺍﺯ ﺗﺮﺱ ﮐﺘﮏ ﺍﺳﺘﺎﺩ ﺧﻮﺩ ﺑﮕﺮﻳﻪ ﺍﻓﺘﺎﺩﻩ ﺗﺎ ﺩﺭ ﺁﻥ ﻣﻴﺎﻥ ﮐﺴﯽ ﺭﺳﻴﺪﻩ ﻭ ﭘﻮﻟﯽ ﺑﺸﻴﺦ ﺁﻭﺭﺩﻩ‪ .‬ﺑﺒﻴﻨﻴﺪ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﮐﺎﺭﯼ ﺑﺎﻳﻦ ﭘﺴﺘﯽ ﮐﻪ ﺟﺰ ﺷﮑﻢ ﭘﺮﺳﺘﯽ ﻭ ﺧﻴﺮﻩ ﺭﻭﻳﯽ ﻣﻌﻨﺎﻳﯽ ﻧﺘﻮﺍﻥ ﺩﺍﺩ‪» ،‬ﻣﻌﺠﺰﻩ« ﺍﯼ ﺍﺯ ﺁﻥ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪» :‬ﻫﻴﭻ ﭼﻴﺰ ﺑﺎﻗﯽ‬ ‫ﻧﻤﺎﻧﺪ ﻭ ﻫﻴﭻ ﺩﺭ ﻧﺒﺎﻳﺴﺖ ﻭ ﺑﺮﺍﺑﺮ ﺁﻣﺪ‪ .‬ﺷﻴﺦ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﺯﺭ ﺩﺭ ﺑﻨﺪ ﺍﺷﮏ ﺍﻳﻦ ﮐﻮﺩﮎ ﺑﻮﺩﻩ«‪ .‬ﻣﻴﺨﻮﺍﻫﺪ ﺑﻔﻬﻤﺎﻧﺪ ﮐﻪ ﮐﺎﺭﻫﺎﯼ‬ ‫ﺷﻴﺦ ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﺭﺍ ﺧﺪﺍ ﺭﺍﻩ ﻣﻴﺒﺮﺩﻩ ﻭ ﺁﻥ ﭘﻮﻝ ﺭﺍ ﺧﺪﺍ ﺧﻮﺍﺳﺘﯽ ﺭﺳﺎﻧﺪ‪ .‬ﻭﻟﯽ ﻣﻴﺒﺎﻳﺴﺘﻪ ﺁﻥ ﮐﻮﺩﮎ ﺍﺷﮑﯽ ﻓﺮﻭ ﺭﻳﺰﺩ‪ .‬ﺑﺒﻴﻨﻴﺪ ﺑﻪ‬ ‫ﺷﮑﻤﭽﺮﺍﻧﻴﻬﺎﯼ ﭘﺴﺖ ﺧﻮﺩ ﭼﻪ ﺭﺧﺘﯽ ﻣﻴﭙﻮﺷﺎﻧﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺑﺒﻴﻨﻴﺪ ﺑﺎ ﺧﺪﺍ ﭼﻪ ﮔﺴﺘﺎﺧﻴﻬﺎ ﻣﻴﮑﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺁﻳﺎ ﺍﻳﻨﺎﻥ ﺭﻭﺍﻧﻬﺎﺷﺎﻥ ﭘﺎﮎ‬ ‫ﻣﻴﺒﻮﺩﻩ؟!‪ ..‬ﭘﺲ ﺍﮔﺮ ﭘﺎﮎ ﻧﺒﻮﺩﯼ ﭼﻪ ﮐﺎﺭﻫﺎ ﮐﺮﺩﻧﺪﯼ؟!‪..‬‬ ‫ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮﯼ ﺍﺯ ﻧﺎﭘﺎﮐﯽ ﺭﻭﺍﻧﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺑﻴﺎﻭﺭﻡ‪ .‬ﻣﺮﺩﯼ ﺑﻨﺎﻡ »ﻣﻮﻟﻮﯼ« ﺩﺭ ﺯﻣﺎﻥ ﻣﺎﺳﺖ ﮐﻪ ﺷﺎﮔﺮﺩ ﺻﻔﻴﻌﻠﻴﺸﺎﻩ ﻣﻴﺒﻮﺩﻩ‬ ‫)ﻭ ﮔﻮﻳﺎ ﺍﮐﻨﻮﻥ ﺟﺎﻧﺸﻴﻦ ﺍﻭﺳﺖ(‪ .‬ﺍﻳﻦ ﻣﺮﺩ ﻳﮏ ﻣﺜﻨﻮﯼ ﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻨﺎﻡ »ﻋﺎﻟﻢ ﻭ ﺁﺩﻡ« ﺳﺮﻭﺩﻩ ﮐﻪ ﺑﭽﺎﭖ ﺭﺳﻴﺪﻩ‪ .‬ﻣﻦ ﺩﻭ ﺷﻌﺮ ﺍﺯ‬ ‫ﺁﻥ ﺑﻴﺎﺩ ﻣﻴﺪﺍﺭﻡ ﮐﻪ ﺩﺭ ﺳﺘﺎﻳﺶ ﺗﻴﻤﻮﺭ ﻟﻨﮓ ﺍﺳﺖ‪:‬‬ ‫ﺗﻴﻤﻮﺭ ﺷﻪ ﮔﻮﺭﮐﺎﻥ‬

‫ﭼﻮﻥ ﺑﺠﻬﺎﻥ ﺷﺪ ﻋﻠﻢ ﺩﺍﺳﺘﺎﻥ‬

‫ﺭﺃﻳﺖ‬

‫ﺣﮑﻤﺶ ﺍﺯ ﺍﻳﻮﺍﻧﮕﻪ ﮐﻴﻬﺎﻥ ﮔﺬﺷﺖ‬

‫ﻣﻌﺪﻟﺘﺶ ﺯ ﺁﺩﻡ ﻭ ﺣﻴﻮﺍﻥ ﮔﺬﺷﺖ‬

‫ﮐﺴﯽ ﮐﻪ ﭼﻠﻪ ﻫﺎ ﺑﺴﺮ ﺑﺮﺩﻩ ﻭ »ﻣﻘﺎﻣﺎﺕ« ﭘﻴﻤﻮﺩﻩ‪ ،‬ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ ﺗﻴﺮﮔﯽ ﺭﻭﺍﻥ ﺍﻭﺳﺖ ﮐﻪ ﺑﻪ ﺗﻴﻤﻮﺭ ﺧﻮﻧﺨﻮﺍﺭ ﭘﺲ ﺍﺯ‬ ‫ﺷﺸﺼﺪ ﺳﺎﻝ‪ ،‬ﭼﺎﭘﻠﻮﺳﯽ ﻣﻴﮑﻨﺪ‪ .‬ﺗﻴﻤﻮﺭﯼ ﮐﻪ ﺩﺭ ﺍﺳﭙﻬﺎﻥ ﺑﺒﻬﺎﻧﻪ ﻧﺎﻓﺮﻣﺎﻧﯽ ﭼﻨﺪ ﺗﻦ‪ ،‬ﻓﺮﻣﺎﻥ ﮐﺸﺘﺎﺭ ﺩﺍﺩ ﻭ ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﺳﺮ ﺧﻮﺍﺳﺖ‬ ‫ﻭ ﺩﺭ ﺑﻐﺪﺍﺩ ﺍﺯ ﺳﺮﻫﺎﯼ ﮐﺸﺘﮕﺎﻥ ﻣﻨﺎﺭﻩ ﻫﺎ ﺍﻓﺮﺍﺷﺖ‪ ،‬ﺍﻳﻦ ﺍﺯ »ﻣﻌﺪﻟﺖ« ﺍﻭ ﺳﺨﻦ ﻣﻴﺮﺍﻧﺪ ﻭ ﺁﻧﺮﺍ ﺍﺯ »ﺁﺩﻡ ﻭ ﺣﻴﻮﺍﻥ« ﻣﻴﮕﺬﺭﺍﻧﺪ‪.‬‬ ‫ﮐﺴﻴﮑﻪ ﺭﻭﺍﻧﺶ ﭘﺎﮐﺴﺖ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺳﺘﻢ ﺑﻴﺰﺍﺭ ﺑﺎﺷﺪ‪ .‬ﺟﺪﺍﻳﯽ ﺭﻭﺍﻥ ﺍﺯ ﺟﺎﻥ ﺩﺭ ﻫﻤﻴﻨﺠﺎﺳﺖ ﮐﻪ ﺭﻭﺍﻥ ﺧﻮﺍﻫﺎﯼ ﺩﺍﺩﮔﺮﯼ ﻭ‬ ‫ﺁﺑﺎﺩﺍﻧﯽ ﻭ ﺩﻟﺴﻮﺯﻳﺴﺖ ﻭ ﺍﺯ ﺳﺘﻢ ﻭ ﻭﻳﺮﺍﻧﯽ ﺑﻴﺰﺍﺭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﭘﺲ ﮐﺴﯽ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﻧﺎﭘﺎﮐﺮﻭﺍﻧﺴﺖ ﮐﻪ ﺍﺯ ﺁﻧﻬﻤﻪ ﺧﻮﻧﺨﻮﺍﺭﻳﻬﺎﯼ‬ ‫ﺗﻴﻤﻮﺭ‪ ،‬ﭘﺮﻭﺍﻳﺶ ﻧﺒﻮﺩﻩ ﻭ ﺑﭽﻨﺎﻥ ﺳﺘﺎﻳﺶ ﭼﺎﭘﻠﻮﺳﺎﻧﻪ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺩﻭ ﺩﺭﻭﻳﺶ ﺗﺮﻛﺴﺘﺎﻧﻲ‬ ‫ﭘﻴﻜﺮﻩ ﺍﺯ ﺗﻮﺭﺩﻭﻣﻨﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺯ ﺁﻥ ﻫﺸﺘﺎﺩ ﺳﺎﻝ ﭘﻴﺶ ﺍﺳﺖ‪.‬‬

‫ﺻﻮﻓﻴﺎﻥ ﺍﺯ ﺩﺭﻭﻍ ﮐﻤﺘﺮﻳﻦ ﺑﺎﮐﯽ ﻧﺪﺍﺷﺘﻪ ﺍﻧﺪ‬ ‫ﻳﮏ ﮐﺎﺭ ﺯﺷﺖ ﺻﻮﻓﻴﺎﻥ ﮐﻪ ﺁﻟﻮﺩﮔﯽ ﺭﻭﺍﻧﻬﺎﯼ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻴﮏ ﻣﻴﺮﺳﺎﻧﺪ ﻭ ﻣﺎ ﻣﻴﺒﺎﻳﺪ ﮔﻔﺘﺎﺭﯼ ﺟﺪﺍﮔﺎﻧﻪ ﮔﺮﺩﺍﻧﻴﻢ‪،‬‬ ‫ﺑﯽ ﺑﺎﮐﻴﺸﺎﻥ ﺩﺭ ﺩﺭﻭﻏﮕﻮﻳﯽ ﻭ ﺩﺭﻭﻏﺴﺎﺯﯼ ﺑﻮﺩﻩ‪ .‬ﺁﻧﺎﻥ ﺗﻮ ﮔﻮﻳﯽ ﺩﺭﻭﻍ ﺭﺍ ﺑﺪ ﻧﻤﻴﺸﻨﺎﺧﺘﻪ ﺍﻧﺪ ﮐﻪ ﮐﻤﺘﺮﻳﻦ ﺑﺎﮐﯽ ﻧﺪﺍﺷﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺭﺍﺳﺖ ﮔﻔﺘﻪ ﺍﻧﺪ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺍﻧﺒﺎﻥ ﺩﺭﻭﻍ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺍﮔﺮ ﻣﻦ ﺍﺯ ﺳﺮﮔﺬﺷﺘﻬﺎ ﻭ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺩﺭﻭﻍ ﻭ ﺍﺯ ﮔﻔﺘﻪ ﻫﺎﯼ ﮔﺰﺍﻓﻪ ﺁﻣﻴﺰ‪،‬‬ ‫ﺑﻠﮑﻪ ﺳﺮﺍﭘﺎ ﻻﻑ ﺁﻧﻬﺎ ﺑﺴﺨﻦ ﭘﺮﺩﺍﺯﻡ ﺑﺎﻳﺪ ﺻﺪﻫﺎ ﺳﺎﺕ ﺭﺍ ﭘﺮ ﮔﺮﺩﺍﻧﻢ‪ .‬ﺍﻳﻨﺴﺖ ﺗﻨﻬﺎ ﺍﺯ ﻳﮑﺮﺷﺘﻪ ﺩﺭﻭﻏﻬﺎﯼ ﺁﻧﺎﻥ ﺑﺴﺨﻦ ﻣﻴﭙﺮﺩﺍﺯﻡ‪.‬‬ ‫ﺷﻤﺎ ﺍﮔﺮ ﮐﺘﺎﺑﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ‪ ،‬ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﭘﻴﺎﭘﯽ ﮐﺎﺭﻫﺎﯼ ﻧﺘﻮﺍﻧﺴﺘﻨﯽ )ﻳﺎ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺷﺎﻥ‪» :‬ﮐﺮﺍﻣﺎﺕ«( ﺍﺯ ﭘﻴﺮﺍﻥ‬ ‫ﻭ ﺑﺰﺭﮔﺎﻥ ﺧﻮﺩ ﻳﺎﺩ ﻣﻴﮑﻨﻨﺪ ﻭ ﭼﻨﻴﻦ ﻣﻴﺮﺳﺎﻧﻨﺪ ﮐﻪ ﭘﻴﺮﺍﻥ ﺻﻮﻓﯽ ﺑﻪ »ﺁﻳﻴﻦ ﺳﭙﻬﺮ« ﭼﻴﺮﻩ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺁﻧﺮﺍ ﺑﻬﻢ‬ ‫ﺯﻧﻨﺪ ﻭ ﺑﮑﺎﺭﻫﺎﯼ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻥ ﺁﻳﻴﻦ ـ ﺍﺯ ﺭﺍﻩ ﺭﻓﺘﻦ ﺑﺮ ﺭﻭﯼ ﺁﺏ‪ ،‬ﺳﺨﻦ ﮔﻔﺘﻦ ﺑﺎ ﺟﺎﻧﻮﺭﺍﻥ ﻭ ﮔﻴﺎﻫﺎﻥ‪ ،‬ﻭ ﺁﮔﺎﻫﯽ ﺩﺍﺩﻥ ﺍﺯ ﻧﺎﭘﻴﺪﺍ‪،‬‬ ‫ﺯﺭ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺧﺎﮎ‪ ،‬ﮔﻮﻫﺮ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺳﻨﮓ‪ ،‬ﺑﻬﺒﻮﺩ ﺩﺍﺩﻥ ﺑﻪ ﺑﻴﻤﺎﺭﺍﻥ‪ ،‬ﺯﻧﺪﻩ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻣﺮﺩﻩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ـ ﺑﺮﺧﻴﺰﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﻳﮏ ﭼﻴﺰ ﺑﯽ ﭼﻮﻥ ﻭ ﭼﺮﺍﻳﯽ ﺩﺭ ﻧﺰﺩ ﺁﻧﺎﻥ ﻣﻴﺒﻮﺩﻩ ﻭ ﺻﺪﻫﺎ ﺩﺍﺳﺘﺎﻥ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﺷﮕﻔﺖ‪،‬‬ ‫ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﮐﻪ ﻣﻴﺒﺎﻳﺪ ﺑﮕﻔﺘﻪ ﻋﺎﻣﻴﺎﻥ »ﺩﺭﻭﻏﻬﺎﯼ ﺷﺎﺧﺪﺍﺭ« ﻧﺎﻡ ﺩﺍﺩ‪ .‬ﺍﻳﻨﮏ ﻣﻦ ﺑﺮﺍﯼ ﻧﻤﻮﻧﻪ ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﺭﺍ ﻳﺎﺩ ﻣﻴﮑﻨﻢ‪:‬‬ ‫»ﺁﻭﺭﺩﻩ ﺍﻧﺪ ﮐﻪ ﻭﻗﺘﯽ ﺩﺭ ﻣﻴﻬﻨﻪ ﺟﻤﺎﻋﺖ ﺻﻮﻓﻴﺎﻥ ﭼﻨﺪ ﺭﻭﺯ ﺑﻮﺩ ﮐﻪ ﮔﻮﺷﺖ ﻧﺨﻮﺭﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻳﮏ ﻫﻔﺘﻪ ﺯﻳﺎﺩﺕ‬ ‫ﺑﮕﺬﺷﺖ ﮐﻪ ﺣﺴﻦ ﺭﺍ ﮔﻮﺷﺖ ﻣﻴﺴﺮ ﻧﮕﺸﺖ ﻭ ﺟﻤﻊ ﺭﺍ ﺗﻘﺎﺿﺎﯼ ﮔﻮﺷﺖ ﻣﻴﺒﻮﺩﻩ ﻭ ﻇﺎﻫﺮ ﻧﻤﻴﮑﺮﺩﻧﺪ‪ ،‬ﺭﻭﺯﯼ ﺷﻴﺦ ﺑﺮﺧﺎﺳﺖ ﻭ‬ ‫ﺟﻤﻊ ﺩﺭ ﺧﺪﻣﺖ ﺍﻭ ﺑﺮﻓﺘﻨﺪ ﺗﺎ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﺭﺍﻩ ﻣﺮﻭ ﺑﻴﺮﻭﻥ ﺷﺪﻧﺪ ﻭ ﺑﺮ ﺑﺎﻻﯼ ﺯﻋﻘﻞ ﮐﻪ ﺑﺮ ﺳﺮ ﺑﻴﺎﺑﺎﻥ ﻣﺮﻭ ﻫﺴﺖ ﻭ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ‬ ‫ﺫﮐﺮ ﺁﻥ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ ﻫﺮ ﻭﻗﺖ ﮐﻪ ﺷﻴﺦ ﺭﺍ ﻗﺒﻀﯽ ﺑﻮﺩﯼ ﺁﻧﺠﺎ ﺭﻓﺘﯽ‪ ،‬ﭼﻮﻥ ﺷﻴﺦ ﺑﺮ ﺁﻥ ﺑﺎﻻ ﺷﺪ ﻭ ﺑﺎﻳﺴﺘﺎﺩ ﻭ ﺳﺎﻋﺘﯽ ﺗﻮﻗﻒ‬ ‫ﮐﺮﺩ‪ ،‬ﺁﻫﻮﻳﯽ ﺍﺯ ﺻﺤﺮﺍ ﭘﺪﻳﺪ ﺁﻣﺪ ﻭ ﺭﻭ ﺑﺴﻮﯼ ﺷﻴﺦ ﮐﺮﺩ ﺗﺎ ﭘﻴﺶ ﺷﻴﺦ ﺁﻣﺪ ﻭ ﺩﺭ ﺯﻣﻴﻦ ﺍﻓﺘﺎﺩ ﻭ ﺩﺭ ﺯﻣﻴﻦ ﻣﻴﮕﺸﺖ ﻭ ﺷﻴﺦ ﺭﺍ‬ ‫ﺁﺏ ﺍﺯ ﭼﺸﻢ ﻣﻴﭽﮑﻴﺪ ﻭ ﻣﻴﮕﻔﺖ ﻧﺒﺎﻳﺪ ﻧﺒﺎﻳﺪ‪ .‬ﺁﻫﻮ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺧﺎﮎ ﻣﻴﻐﻠﻄﻴﺪ‪ .‬ﭘﺲ ﺷﻴﺦ ﺭﻭ ﺑﺠﻤﻊ ﮐﺮﺩ ﻭ ﮔﻔﺖ‪ :‬ﺩﺍﻧﻴﺪ ﮐﻪ‬ ‫ﺍﻳﻦ ﺁﻫﻮ ﭼﻪ ﻣﻴﮕﻮﻳﺪ؟‪ ..‬ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻣﻦ ﺁﻣﺪﻩ ﺍﻡ ﺗﺎ ﺧﻮﺩ ﻓﺪﺍﯼ ﺍﺻﺤﺎﺑﻨﺎ ﮐﻨﻢ ﺗﺎ ﻓﺮﺍﻏﺖ ﺩﻝ ﺷﻤﺎ ﺣﺎﺻﻞ ﮔﺮﺩﺩ ﻭ ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‬ ‫ﮐﻪ ﻧﺒﺎﻳﺪ‪ ،‬ﮐﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺩﺍﺭﯼ‪ ،‬ﻭ ﺍﻟﺤﺎﺡ ﻣﻴﮑﻨﺪ‪ .‬ﻭ ﺷﻴﺦ ﺑﺴﻴﺎﺭ ﺑﮕﺮﻳﺴﺖ ﻭ ﺍﺻﺤﺎﺑﻨﺎ ﻧﻌﺮﻩ ﻫﺎ ﺯﺩﻧﺪ ﻭ ﺣﺎﻟﺘﻬﺎ ﺭﻓﺖ ﻭ ﺁﻥ ﺁﻫﻮ‬ ‫ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺧﺎﮎ ﻣﻴﻐﻠﻄﻴﺪ‪ .‬ﭘﺲ ﺷﻴﺦ ﺑﺤﺴﻦ ﺍﺷﺎﺭﺕ ﮐﺮﺩ ﮔﻔﺖ ﺍﻳﻨﺮﺍ ﺑﺪﮐﺎﻥ ﺳﻌﺪ ﻗﺼﺎﺏ ﺑﺮ ﻭ ﺑﮕﻮ ﮐﻪ ﺑﮑﺎﺭﺩﯼ ﺗﻴﺰ ﺳﺮ ﺍﻳﻦ‬ ‫ﺁﻫﻮﻳﮏ ﺭﺍ ﺑﺴﻤﻞ ﮐﻦ ﻭ ﺍﻣﺸﺐ ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﭼﻴﺰﯼ ﺑﺴﺎﺯ‪ .‬ﺣﺴﻦ ﭼﻨﺎﻧﮑﻪ ﺍﺷﺎﺭﺕ ﮐﺮﺩﻩ ﺑﻮﺩ ﺑﺠﺎﯼ ﺁﻭﺭﺩ ﻭ ﺁﻥ ﺷﺐ ﺟﻤﺎﻋﺖ ﺍﺯ‬ ‫ﮔﻮﺷﺖ ﺁﻫﻮ ﺑﻴﺎﺳﻮﺩﻧﺪ« )ﺍﺯ ﺍﺳﺮﺍﺭﺍﻟﺘﻮﺣﻴﺪ(‪.‬‬ ‫»ﻧﻘﻠﺴﺖ ﮐﻪ ﺭﻭﺯﯼ ﻳﮑﯽ ﺩﺭﺁﻣﺪ ﻭ ﺍﺯ ﺣﻴﺎ ﻣﺴﺌﻠﻪ ﺍﯼ ﭘﺮﺳﻴﺪ‪ .‬ﺷﻴﺦ )ﺑﺎﻳﺰﻳﺪ( ﺟﻮﺍﺏ ﺩﺍﺩ‪ .‬ﺁﻥ ﮐﺲ ﺁﺏ ﺷﺪ‪ .‬ﻣﺮﺩﯼ‬ ‫ﺩﺭﺁﻣﺪ‪ .‬ﺁﺑﯽ ﺯﺭﺩ ﺩﻳﺪ‪ .‬ﺍﻳﺴﺘﺎﺩﻩ ﮔﻔﺖ‪ :‬ﻳﺎ ﺷﻴﺦ‪ ،‬ﺍﻳﻦ ﭼﻴﺴﺖ؟‪ ..‬ﮔﻔﺖ‪ :‬ﻳﮑﯽ ﺍﺯ ﺩﺭ ﺩﺭﺁﻣﺪ ﻭ ﺳﺆﺍﻟﯽ ﺍﺯ ﺣﻴﺎ ﮐﺮﺩ ﻭ ﻣﻦ ﺟﻮﺍﺏ‬ ‫ﺩﺍﺩﻡ‪ ،‬ﻃﺎﻗﺖ ﻧﺪﺍﺷﺖ‪ ،‬ﭼﻨﻴﻦ ﺁﺏ ﺷﺪ ﺍﺯ ﺷﺮﻡ« )ﺍﺯ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ(‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫»ﻭﻗﺘﯽ ﺭﺍﺑﻌﻪ ﻋﺪﻭﻳﻪ ﺑﻌﺰﻡ ﺣﺞ ﺩﺭ ﺑﺎﺩﻳﻪ ﻣﻴﺮﻓﺖ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺩﻳﻪ ﺧﺮ ﺑﻤﺮﺩ‪ .‬ﻣﺮﺩﻣﺎﻥ ﮔﻔﺘﻨﺪ‪ :‬ﺍﻳﻦ ﺑﺎﺭ ﺗﻮ ﻣﺎ ﺑﺮﺩﺍﺭﻳﻢ‪ .‬ﮔﻔﺖ‪:‬‬ ‫ﺷﻤﺎ ﺑﺮﻭﻳﺪ ﮐﻪ ﻣﻦ ﺑﺮ ﺗﻮﮐﻞ ﺷﻤﺎ ﻧﻴﺎﻣﺪﻩ ﺍﻡ‪ .‬ﻣﺮﺩﻣﺎﻥ ﺑﺮﻓﺘﻨﺪ‪ .‬ﺭﺍﺑﻌﻪ ﺗﻨﻬﺎ ﺑﻤﺎﻧﺪ‪ .‬ﮔﻔﺖ‪ :‬ﺍﻟﻬﯽ‪ ،‬ﭘﺎﺩﺷﺎﻫﺎﻥ ﭼﻨﻴﻦ ﮐﻨﻨﺪ ﺑﺎ ﻋﻮﺭﺗﯽ‬ ‫ﻏﺮﻳﺐ؟‪ ..‬ﻋﺎﺟﺰ ﻣﺮﺍ ﺑﺨﺎﻧﻪ ﺧﻮﺩ ﺧﻮﺍﻧﺪﯼ‪ ،‬ﭘﺲ ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﺧﺮ ﻣﺮﺍ ﻣﺮﮒ ﺩﺍﺩﯼ ﻭ ﻣﺮﺍ ﺑﻪ ﺑﻴﺎﺑﺎﻥ ﺗﻨﻬﺎ ﺑﮕﺬﺍﺷﺘﯽ‪ .‬ﻫﻨﻮﺯ ﺍﻳﻦ‬ ‫ﻣﻨﺎﺟﺎﺕ ﺗﻤﺎﻡ ﻧﮑﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﺧﺮ ﺑﺠﻨﺒﻴﺪ ﻭ ﺑﺮﺧﺎﺳﺖ ﻭ ﺭﺍﺑﻌﻪ ﺑﺎﺭ ﺑﺮﻭﯼ ﺍﻭ ﻧﻬﺎﺩ ﻭ ﺑﺮﻓﺖ« )ﺍﺯ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ(‪.‬‬ ‫»ﻧﻘﻞ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﻲ ﺩﻳﮕﺮ ﺭﺍﺑﻌﻪ ﺑﻤﻜﻪ ﻣﻴﺮﻓﺖ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ‪ ،‬ﻛﻌﺒﻪ ﺭﺍ ﺩﻳﺪ ﻛﻪ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺍﻭ ﺁﻣﺪ‪ .‬ﺭﺍﺑﻌﻪ ﮔﻔﺖ‪ :‬ﻣﺮﺍ‬ ‫ﺭﺏ ﺍﻟﺒﻴﺖ ﻣﻴﺒﺎﻳﺪ‪ ،‬ﺑﻴﺖ ﭼﻜﻨﻢ« )ﺍﺯ ﺗﺬﻛﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ(‪.‬‬ ‫»ﻧﻘﻞ ﺍﺳﺖ ﺍﺯ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺩﻫﻢ ﮐﻪ ﺭﻭﺯﯼ ﺑﺮ ﻟﺐ ﺩﺟﻠﻪ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﻭ ﺑﺮ ﺧﺮﻗﻪ ﮊﻧﺪﻩ ﺧﻮﺩ ﭘﺎﺭﻩ ﻣﻴﺪﻭﺧﺖ‪ .‬ﺳﻮﺯﻧﺶ ﺩﺭ ﺩﺭﻳﺎ‬ ‫ﺍﻓﺘﺎﺩ‪ .‬ﮐﺴﯽ ﺍﺯﻭ ﭘﺮﺳﻴﺪ ﮐﻪ ﻣﻠﮑﯽ ﭼﻨﺎﻥ ﺍﺯ ﺩﺳﺖ ﺑﺪﺍﺩﯼ‪ ،‬ﭼﻪ ﻳﺎﻓﺘﯽ؟‪ ..‬ﺍﺷﺎﺭﺕ ﮐﺮﺩ ﺑﻪ ﺩﺭﻳﺎ ﮐﻪ‪ :‬ﺳﻮﺯﻧﻢ ﺑﺎﺯ ﺩﻫﻴﺪ‪ .‬ﻫﺰﺍﺭ ﻣﺎﻫﯽ‬ ‫ﺍﺯ ﺩﺭﻳﺎ ﺑﺮﺁﻣﺪ ﮐﻪ ﻫﺮﻳﮏ ﺳﻮﺯﻧﯽ ﺯﺭﻳﻦ ﺑﺪﻫﺎﻥ ﮔﺮﻓﺘﻪ‪ .‬ﺍﺑﺮﺍﻫﻴﻢ ﮔﻔﺖ‪ :‬ﺳﻮﺯﻥ ﺧﻮﻳﺶ ﺧﻮﺍﻫﻢ‪ .‬ﻣﺎﻫﻴﮑﯽ ﺿﻌﻴﻒ ﺑﺮﺁﻣﺪ‪ ،‬ﺳﻮﺯﻥ‬ ‫ﺍﻭ ﺑﺪﻫﺎﻥ ﮔﺮﻓﺘﻪ‪ .‬ﮔﻔﺖ‪ :‬ﮐﻤﺘﺮﻳﻦ ﭼﻴﺰﯼ ﮐﻪ ﻳﺎﻓﺘﻢ ﺑﻤﺎﻧﺪﻥ ﻣﻠﮏ ﺑﻠﺦ ﺍﻳﻨﺴﺖ‪ .‬ﺩﻳﮕﺮﻫﺎ ﺭﺍ ﺗﻮ ﻧﺪﺍﻧﯽ« )ﺍﺯ ﺗﺬﮐﺮﻩ ﺍﻻﻭﻟﻴﺎﺀ(‪.‬‬ ‫ﻣﻮﻟﻮﯼ ﺩﺭ ﻣﺜﻨﻮﯼ ﺩﺍﺳﺘﺎﻧﯽ ﻣﻴﺴﺮﺍﻳﺪ ﮐﻪ ﺑﺎﻳﺰﻳﺪ ﺑﺴﻄﺎﻣﯽ ﮐﻪ ﮔﺎﻫﯽ ﻣﺴﺘﺎﻧﻪ »ﺳﺒﺤﺎﻧﯽ ﻣﺎ ﺍﻋﻈﻢ ﺷﺄﻧﯽ« ﮔﻔﺘﯽ‪ ،‬ﻳﮑﺒﺎﺭ‬ ‫ﺷﺎﮔﺮﺩﺍﻥ ﺍﻳﻨﺮﺍ ﺑﺎﻭ ﺧﺮﺩﻩ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺑﺎﻳﺰﻳﺪ ﮔﻔﺖ‪» :‬ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﭘﺲ ﭼﻨﺎﻥ ﺳﺨﻨﯽ ﮔﻔﺘﻢ‪ ،‬ﺷﻤﺎ ﮐﺎﺭﺩﻫﺎ ﺭﺍ ﺑﮕﻴﺮﻳﺪ ﻭ ﭘﻴﺎﭘﯽ ﺑﺰﻧﻴﺪ ﻭ‬ ‫ﻣﺮﺍ ﺑﮑﺸﻴﺪ«‪ .‬ﺑﺎﺭ ﺩﻳﮕﺮ ﭼﻮﻥ ﺑﺎﺯ ﭼﻨﺎﻥ ﺳﺨﻨﯽ ﮔﻔﺖ‪ ،‬ﺷﺎﮔﺮﺩﺍﻥ ﮐﺎﺭﺩﻫﺎ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻨﺪ ﻭ ﺩﻳﻮﺍﻧﻪ ﻭﺍﺭ ﺑﺠﺎﻥ ﺍﻭ ﺍﻓﺘﺎﺩﻧﺪ ﻭﻟﯽ‪:‬‬ ‫ﻫﺮﮐﻪ ﺍﻧﺪﺭ ﺷﻴﺦ ﺗﻴﻐﯽ ﻣﻴﺨﻠﻴﺪ‬

‫ﺑﺎﮊ ﮔﻮﻧﻪ ﺍﻭ ﺗﻦ ﺧﻮﺩ ﻣﻴﺪﺭﻳﺪ‬

‫ﻳﮏ ﺍﺛﺮ ﻧﯽ ﺑﺮ ﺗﻦ ﺁﻥ ﺫﻭ ﻓﻨﻮﻥ‬

‫ﻭﺁﻥ ﻣﺮﻳﺪﺍﻥ ﺧﺴﺘﻪ ﺩﺭ ﻏﺮﻗﺎﺏ ﺧﻮﻥ‬

‫ﺍﻳﻨﻬﺎ ﻫﻨﻮﺯ ﭼﻨﺪﺍﻥ ﺑﯽ ﺁﺑﺮﻭ ﻧﻴﺴﺖ‪ .‬ﻣﺎ ﻧﺨﻮﺍﺳﺘﻪ ﺍﻳﻢ ﺑﮕﺮﺩﻳﻢ ﻭ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺭﺳﻮﺍﯼ ﺁﻧﻬﺎ ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﻴﻢ‪ .‬ﻧﻮﺷﺘﻪ ﻫﺎﻳﯽ ﻫﺴﺖ‬ ‫ﮐﻪ ﻫﺮﮐﺴﯽ ﺍﺯ ﺧﻮﺍﻧﺪﻧﺶ ﺳﺮﺍﻓﮑﻨﺪﻩ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺳﺎﻟﻬﺎﯼ ﭘﻴﺶ ﮐﺘﺎﺑﯽ ﺑﻌﺮﺑﯽ ﺩﺭﺑﺎﺭﻩ ﺷﻴﺦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﮔﻴﻼﻧﯽ ﺧﻮﺍﻧﺪﻩ ﺍﻡ ﮐﻪ‬ ‫ﺑﺮﺧﯽ ﻧﻮﺷﺘﻪ ﻫﺎﻳﺶ ﺑﻴﺎﺩﻡ ﻣﺎﻧﺪﻩ‪ :‬ﮐﻌﺒﻪ ﻫﻤﻴﺸﻪ ﺑﮕﺮﺩ ﺳﺮ ﺷﻴﺦ ﻣﻴﮕﺮﺩﻳﺪﻩ‪ ،‬ﺧﻮﺭﺷﻴﺪ ﺍﺯ ﺷﻴﺦ ﭘﺮﮒ ﻣﻴﻄﻠﺒﻴﺪﻩ ﻭ ﺑﻴﺮﻭﻥ ﻣﻴﺂﻣﺪﻩ‪،‬‬ ‫ﺩﻭﺍﺯﺩﻩ ﻣﺎﻩ ﻫﺮﻳﮑﯽ ﺍﺯ ﺷﻴﺦ ﺩﺳﺘﻮﺭ ﻣﻴﮕﺮﻓﺘﻪ ﻭ ﻓﺮﺍ ﻣﻴﺮﺳﻴﺪﻩ‪ .‬ﻧﻮﺍﺩﻩ ﺍﺵ ﮔﻔﺘﻪ‪ :‬ﻣﻦ ﺑﺎﺭﻫﺎ ﻣﺎﻩ ﺭﺍ ﺩﻳﺪﻣﯽ ﮐﻪ ﺑﻪ ﺭﻭﻳﻪ ﺟﻮﺍﻧﯽ ﻳﺎ‬ ‫ﭘﻴﺮﯼ ﭘﻴﺶ ﺷﻴﺦ ﺁﻣﺪﯼ ﻭ ﭘﺮﮒ ﻃﻠﺒﻴﺪﯼ‪.‬‬ ‫ﺭﻭﺯﯼ ﺑﺸﻴﺦ ﺁﮔﺎﻫﯽ ﺩﺍﺩﻧﺪ ﮐﻪ ﻓﻼﻥ ﭘﻴﺮﻭ ﻣﺮﺩﻩ‪ .‬ﺷﻴﺦ ﺩﺭ ﺧﺸﻢ ﺷﺪ ﮐﻪ ﻋﺰﺭﺍﺋﻴﻞ ﺑﯽ ﭘﺮﮒ ﺧﻮﺍﺳﺘﻦ ﺍﺯ ﺍﻭ ﺟﺎﻥ ﭘﻴﺮﻭﺵ‬ ‫ﺭﺍ ﮔﺮﻓﺘﻪ‪ .‬ﺩﺭﺯﻣﺎﻥ ﺑﺂﺳﻤﺎﻥ ﭘﺮﻳﺪ ﻭ ﺟﻠﻮ ﻋﺰﺭﺍﺋﻴﻞ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺑﺎ ﺧﺸﻢ ﻟﮕﺪﯼ ﺍﻧﺪﺍﺧﺖ ﮐﻪ ﺑﺂﻥ ﺷﻴﺸﻪ ﺭﻭﺍﻧﻬﺎ ﮐﻪ ﺩﺭ ﺩﺳﺖ‬ ‫ﻋﺰﺭﺍﺋﻴﻞ ﻣﻴﺒﻮﺩ ﺧﻮﺭﺩ ﻭ ﺁﻥ ﺷﻴﺸﻪ ﺷﮑﺴﺘﻪ ﻫﻤﻪ ﺭﻭﺍﻧﻬﺎ ﺁﺯﺍﺩ ﺷﺪﻧﺪ ﮐﻪ ﮐﺴﺎﻧﻴﮑﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﻣﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻫﻤﻪ ﺯﻧﺪﻩ ﮔﺮﺩﻳﺪﻧﺪ‪.‬‬ ‫ﻳﮑﺮﺷﺘﻪ ﺍﺯ ﺩﺭﻭﻏﻬﺎﯼ ﺁﻧﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺳﺖ ﮐﻪ ﭼﻮﻥ ﮐﺴﯽ ﺑﭙﺎﺩﺷﺎﻫﯽ ﻳﺎ ﺑﺠﺎﻳﮕﺎﻩ ﺑﻠﻨﺪ ﺩﻳﮕﺮﯼ ﻣﻴﺮﺳﻴﺪﻩ‪ ،‬ﺩﺍﺳﺘﺎﻧﯽ‬ ‫ﺑﺮﺍﻳﺶ ﻣﻴﺴﺎﺧﺘﻪ ﺍﻧﺪ ﮐﻪ »ﭼﻮﻥ ﺑﻔﻼﻥ ﺷﻴﺦ ﺍﺭﺍﺩﺕ ﻣﻴﻮﺭﺯﻳﺪ‪ ،‬ﺷﻴﺦ ﺁﻥ ﻣﻠﮏ ﺑﺎﻭ ﺩﺍﺩﻩ«‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﺍﺯ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺳﻮﺩﺟﻮﻳﻴﻬﺎﯼ‬ ‫ﻧﺎﺳﺰﺍ ﻣﻴﮑﺮﺩﻩ ﺍﻧﺪ‪.‬‬ ‫ﻃﻐﺮﻝ ﻭ ﺑﺮﺍﺩﺭﺍﻧﺶ ﮐﻪ ﺑﺎﺭﻫﺎ ﺑﺴﻠﻄﺎﻥ ﻣﺴﻌﻮﺩ ﻏﺰﻧﻮﯼ ﻭ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺟﻨﮓ ﮐﺮﺩﻧﺪ ﻭ ﺁﻥ ﭘﺎﺩﺷﺎﻫﯽ ﺑﺰﺭﮒ ﺭﺍ ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩﻧﺪ‪،‬‬ ‫ﻣﺎ ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺒﻴﻨﻴﻢ ﮐﻪ ﺭﻭﺯﯼ ﺑﻨﺰﺩ ﺍﺑﻮﺳﻌﻴﺪ ﺭﻓﺘﻪ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺷﻴﺦ ﺳﺮ ﺑﺮ ﺁﻭﺭﺩﻩ ﻭ ﮔﻔﺘﻪ‪» :‬ﺧﺮﺍﺳﺎﻥ ﺭﺍ ﺑﭽﻐﺮﯼ‬ ‫ﺩﺍﺩﻳﻢ‪ ،‬ﻋﺮﺍﻕ ﺭﺍ ﺑﻄﻐﺮﻝ ﺩﺍﺩﻳﻢ‪ ،«...‬ﻭ ﺩﺭ ﺳﺎﻳﻪ ﻫﻤﻴﻦ ﺑﻮﺩﻩ ﮐﻪ ﺁﻥ ﭘﺎﺩﺷﺎﻫﯽ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺍﻧﺪ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٤٠ .................................................................................................................. ..........................................................................‬‬

‫ﺍﻳﻦ ﻻﻑ ﮐﺸﻮﺭﺩﻫﯽ ﻭ ﺗﺎﺝ ﺩﻫﯽ ﺍﺯ ﺻﻮﻓﻴﺎﻥ‪ ،‬ﭼﻨﺪﺍﻥ ﺭﻳﺸﻪ ﺩﺍﺭ ﺑﻮﺩﻩ ﻭ ﺑﯽ ﭼﻮﻥ ﻭ ﭼﺮﺍ ﮔﺮﺩﻳﺪﻩ ﮐﻪ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯﯼ ﮐﻪ‬ ‫ﻣﻴﺨﻮﺍﺳﺘﻪ ﺧﺮﺍﺑﺎﺗﻴﺎﻥ ﺭﺍ ﺩﺳﺘﻪ »ﺧﺪﺍﺟﻮﻳﺎﻧﯽ« ﺩﺭ ﺑﺮﺍﺑﺮ ﺻﻮﻓﻴﺎﻥ ﻧﺸﺎﻥ ﺩﻫﺪ ﻭ ﻫﺮﭼﻪ ﺁﻧﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺩ ﻣﻴﮕﻔﺘﻪ ﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﺩﺭﺑﺎﺭﻩ‬ ‫ﺧﺮﺍﺑﺎﺗﻴﺎﻥ )ﻳﺎ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺷﺎﻥ‪ :‬ﺭﻧﺪﺍﻥ ﺩﺭ ﻣﻴﮑﺪﻩ( ﻣﻴﮕﻔﺘﻪ‪ ،١‬ﻫﻤﺎﻥ ﺗﺎﺝ ﺩﻫﯽ ﺭﺍ ﻧﻴﺰ ﻋﻨﻮﺍﻧﯽ ﺳﺎﺧﺘﻪ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫ﺑﺮ ﺩﺭ ﻣﻴﮑﺪﻩ ﺭﻧﺪﺍﻥ ﻗﻠﻨﺪﺭ ﺑﺎﺷﻨﺪ‬

‫ﮐﻪ ﺳﺘﺎﻧﻨﺪ ﻭ ﺩﻫﻨﺪ ﺍﻓﺴﺮ ﺷﺎﻫﻨﺸﺎﻫﯽ‬

‫ﮐﺎﺭ ﺍﻳﻦ ﻻﻑ ﺑﺠﺎﻳﯽ ﺭﺳﻴﺪﻩ ﮐﻪ ﻣﻴﺒﻴﻨﻴﻢ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ‪ ،‬ﺷﺖ ﻣﻬﺮﺑﺎﺑﺎ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺁﻥ ﺑﯽ ﺑﻬﺮﻩ ﻧﺨﻮﺍﺳﺘﻪ ﻭ ﻣﺎ ﺩﺭ ﮐﺘﺎﺑﺶ‬ ‫ﻣﻴﺒﻴﻨﻴﻢ ﮐﻪ ﭘﺎﺩﺷﺎﻫﯽ ﻳﺎﻓﺘﻦ ﺭﺿﺎﺷﺎﻩ ﭘﻬﻠﻮﯼ ﻭ ﮐﺎﺭﻫﺎﻳﯽ ﮐﻪ ﺍﻭ ﺩﺭ ﺍﻳﺮﺍﻥ ﮐﺮﺩﻩ‪ ،‬ﻫﻤﻪ ﻧﺘﻴﺠﻪ ﭘﺮﻭﺍﻳﯽ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺷﺖ ﻣﻬﺮﺑﺎﺑﺎ ﺍﺯ‬ ‫ﻫﻨﺪ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﮐﺸﻮﺭ ﺩﺍﺷﺘﻪ ﻭ ﺳﻔﺮﯼ ﺗﺎ ﺑﻮﺷﻬﺮ ﮐﺮﺩﻩ ﻭ ﺑﺎﺯﮔﺸﺘﻪ‪ .‬ﺑﻬﺘﺮ ﺍﺳﺖ ﺧﻮﺩ ﺟﻤﻠﻪ ﻫﺎﯼ ﮐﺘﺎﺏ ﺭﺍ ﺑﻴﺎﻭﺭﻳﻢ‪ .‬ﺩﺭﺑﺎﺭﻩ‬ ‫»ﺣﻘﺎﻧﻴﺖ ﻭ ﻣﻌﺠﺰﺍﺕ ﺷﺖ ﻣﻬﺮﺑﺎﺑﺎ« ﺑﺴﺨﻦ ﺩﺭﺍﺯﯼ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺯ ﺟﻤﻠﻪ ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬ ‫»ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﻌﺠﺰﺍﺕ ﮐﻪ ﺑﺮ ﻓﺮﺩﺍﻓﺮﺩ ﻭﺍﺿﺢ ﻭ ﺁﺷﮑﺎﺭ ﻭ ﻇﺎﻫﺮ ﻭ ﻣﺒﺮﻫﻦ ﺍﺳﺖ ﻭ ﺗﻤﺎﻡ ﻋﺎﻟﻢ ﺍﺯ ﻭﻗﻮﻉ ﺁﻥ ﺩﺭ‬ ‫ﺗﻔﮑﺮ ﻭ ﺣﻴﺮﺗﻨﺪ‪ ،‬ﻭﻟﯽ ﻫﻴﭽﮑﺲ ﺍﺯ ﺍﺻﻞ ﺁﻥ ﻣﺨﺒﺮ ﻧﻴﺴﺖ‪ ،‬ﻭﺿﻊ ﺣﺎﻟﻴﻪ ﻭ ﺗﺮﻗﯽ ﺍﻣﺮﻭﺯﻩ ﻣﻤﻠﮑﺖ ﺍﻳﺮﺍﻥ ﻭ ﺍﻧﻘﺮﺍﺽ ﺳﻠﻄﻨﺖ‬ ‫ﻗﺎﺟﺎﺭﻳﻪ ﻭ ﺗﺸﮑﻴﻞ ﭘﺎﺩﺷﺎﻫﯽ ﭘﻬﻠﻮﯼ ﻭ ﻧﺼﺐ ﺍﻋﻠﻴﺤﻀﺮﺕ ﺭﺿﺎﺷﺎﻩ ﺑﺘﺨﺖ ﺳﻠﻄﻨﺖ ﺍﻳﺮﺍﻧﺴﺖ ﻭ ﺍﻳﻦ ﺍﻭﻟﻴﻦ ﺧﺪﻣﺘﯽ ﺑﻮﺩ ﮐﻪ ﺷﺖ‬ ‫ﻣﻬﺮﺑﺎﺑﺎ ﺑﻌﺪ ﺍﺯ ﻭﺻﻞ ﺍﻟﻬﯽ ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺍﻧﺠﺎﻡ ﺩﺍﺩ ﻭ ﺍﺯ ﺑﺮﺍﯼ ﺍﺟﺮﺍﯼ ﺁﻥ ﻫﻢ ﺳﻔﺮﯼ ﺗﺎ ﺳﺮﺣﺪ ﺍﻳﺮﺍﻥ )ﺑﻨﺪﺭ ﺑﻮﺷﻬﺮ( ﺭﻓﺘﻪ ﻭ‬ ‫ﻣﺮﺍﺟﻌﺖ ﮐﺮﺩ‪ .‬ﺩﺭ ﺳﻨﻪ ‪ ١٩٢٤‬ﺑﻌﺪ ﺍﺯ ﻣﺴﺎﻓﺮﺕ ﮐﺎﻣﻠﯽ ﮐﻪ ﺍﺯ ﻫﻨﺪﻭﺳﺘﺎﻥ ﮐﺮﺩﻩ ﻭ ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﺑﺎ ﭼﻨﺪ ﻧﻔﺮ ﺍﺯ ﺍﺗﺒﺎﻉ ﻭ‬ ‫ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﺑﺨﻴﺎﻝ ﮔﺮﺩﺵ ﻭ ﻣﺴﺎﻓﺮﺕ ﺑﺎﻳﺮﺍﻥ ﻋﺰﻳﻤﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺑﻌﺪ ﺍﺯ ﺭﺳﻴﺪﻥ ﺑﺒﻮﺷﻬﺮ ﻭ ﺍﻗﺎﻣﺖ ﭼﻨﺪ ﺭﻭﺯﯼ ﺩﺭ ﺁﻧﺠﺎ‪ ،‬ﺍﺩﺍﻣﻪ‬ ‫ﺩﺭ ﻣﺴﺎﻓﺮﺕ ﺭﺍ ﻣﻮﻗﻮﻑ ﻧﻤﻮﺩﻩ ﻭ ﺑﺎﺯ ﻣﺮﺍﺟﻌﺖ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﻣﺮﺍﺟﻌﺖ ﻭ ﻣﺴﺎﻓﺮﺕ ﺳﺒﺐ ﻭ ﺟﻬﺘﯽ ﻇﺎﻫﺮﹰﺍ ﻣﻔﻬﻮﻡ ﻧﻤﻴﺸﺪ‪ .‬ﻓﻘﻂ‬ ‫ﭼﻨﻴﻦ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻴﺸﺪ ﮐﻪ ﻣﻘﺼﻮﺩ ﻣﺴﺎﻓﺮﺕ ﻭ ﺳﻴﺎﺣﺖ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﮑﻪ ﺍﺯ ﺭﻭﯼ ﺍﺷﺎﺭﻩ ﮐﻪ ﻣﻌﻠﻮﻡ ﺷﺪ ﻓﻘﻂ ﺍﺟﺮﺍﯼ ﻣﺄﻣﻮﺭﻳﺖ‬ ‫ﺑﺰﺭﮔﯽ ﻭ ﺗﻐﻴﻴﺮ ﻭ ﺗﺒﺪﻻﺕ ﮐﺎﻣﻠﯽ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺭﻭﯼ ﺍﺑﻬﺎﻡ ﻣﻴﮕﻔﺖ ﺩﺍﻧﻪ ﮐﺎﺷﺘﻪ ﺷﺪ ﻭ ﻧﺸﺎﻧﻪ ﻭ ﺍﺛﺮ ﺁﻥ ﻫﻢ ﺑﺰﻭﺩﯼ ﻣﻌﻠﻮﻡ ﻭ ﻭﺍﺿﺢ‬ ‫ﺷﺪ‪ .‬ﻳﻌﻨﯽ ﺍﺯ ﻫﻤﺎﻥ ﺗﺎﺭﻳﺦ ﺍﻭﺿﺎﻉ ﺍﻳﺮﺍﻥ ﺑﻬﻢ ﺧﻮﺭﺩﻩ‪ ،‬ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﮐﺎﻣﻠﯽ ﺩﺭ ﺍﻭﺿﺎﻉ ﺳﻴﺎﺳﯽ ﻭ ﺍﻗﺘﺼﺎﺩﯼ ﻭ ﻗﻮﺍﻧﻴﻦ ﻣﻤﻠﮑﺘﯽ‬ ‫ﺭﻭﻳﺪﺍﺩﻩ ﻭ ﺭﻭﺯ ﺑﺮﻭﺯ ﻭﺿﻌﻴﺖ ﺭﻭ ﺑﻪ ﺑﻬﺒﻮﺩﯼ ﮔﺰﺍﺭﺩ ﺗﺎ ﺑﺤﺎﻝ ﺍﻣﺮﻭﺯﯼ ﺭﺳﻴﺪ‪.«...‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺳﺨﻦ ﺩﺭ ﺁﻧﺴﺖ ﮐﻪ ﻫﻤﻪ ﺁﻧﻬﺎ ﺩﺭﻭﻏﺴﺖ‪ .‬ﺍﺯ ﻫﺮ ﺭﺍﻫﯽ ﮐﻪ ﺑﻴﺎﻳﻴﻢ ﺍﻳﻨﻬﺎ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﻧﺘﻮﺍﻧﺴﺘﯽ ﺑﻮﺩ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﮐﺎﺭﻫﺎﻳﻴﺴﺖ »ﻧﺘﻮﺍﻧﺴﺘﻨﯽ«‪.‬‬ ‫ﺍﮔﺮ ﺍﺯ ﺭﺍﻩ ﺩﻳﻦ ﺑﻴﺎﻳﻴﻢ‪ ،‬ﺧﺪﺍ ﺑﺮﺍﯼ ﮐﺎﺭﻫﺎﯼ ﺟﻬﺎﻥ ﺁﻳﻴﻨﯽ ﻧﻬﺎﺩﻩ ﻭ ﭼﻴﺰﯼ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ ﺁﻥ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ‬ ‫ﺧﺮﯼ ﮐﻪ ﻣﺮﺩﻩ‪ ،‬ﺑﺨﻮﺍﻫﺶ ﮐﺴﯽ ﺯﻧﺪﻩ ﮔﺮﺩﺩ‪ .‬ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ ﺧﺎﻧﻪ ﮐﻌﺒﻪ ﺍﺯ ﺟﺎﯼ ﺧﻮﺩ ﺑﺮﺧﻴﺰﺩ ﻭ ﺑﻪ ﭘﻴﺸﻮﺍﺯ ﮐﺴﯽ ﺑﻴﺎﻳﺪ ﻭ ﻳﺎ‬ ‫ﺑﮕﺮﺩ ﺳﺮ ﮐﺴﯽ ﺑﭽﺮﺧﺪ‪ .‬ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ ﻣﺎﻫﻴﻬﺎ ﺍﺯ ﺯﻳﺮ ﺁﺏ ﺑﺪﻟﺨﻮﺍﻩ ﮐﺴﯽ ﺑﻴﺮﻭﻥ ﺁﻳﻨﺪ ﻭ ﻫﺮﻳﮑﯽ ﺳﻮﺯﻧﯽ ﺯﺭﻳﻦ ﺑﺪﻫﺎﻥ ﺩﺍﺭﺩ‪.‬‬ ‫ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ ﺻﻮﻓﯽ ﮐﺴﯽ ﺭﺍ ﺑﻴﮏ ﺧﻮﺍﺳﺘﻦ ﺩﺭ ﺩﻝ ﺧﻮﺩ‪ ،‬ﺑﭙﺎﺩﺷﺎﻫﯽ ﺭﺳﺎﻧﺪ‪.‬‬ ‫ﺩﺳﺘﮕﺎﻩ ﺧﺪﺍ ﺑﺎﺯﻳﭽﻪ ﻧﻴﺴﺖ ﮐﻪ ﻫﺮﮐﺴﯽ ﺑﺮﺍﯼ ﻫﻨﺮﻧﻤﺎﻳﻴﻬﺎﯼ ﺧﻮﺩ ﺩﺭ ﺁﻥ ﺩﺳﺘﯽ ﺑﺮﺩ ﻭ ﺁﻥ ﺭﺍ ﺩﻳﮕﺮ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ‬ ‫ﻣﻮﺳﯽ ﻭ ﻋﻴﺴﯽ ﻭ ﺩﻳﮕﺮ ﭘﻴﻐﻤﺒﺮﺍﻥ ﮔﻔﺘﻪ ﺍﻧﺪ‪ ،‬ﻫﻤﭽﻨﻴﻦ ﺩﺭﻭﻏﺴﺖ‪ .‬ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﻣﻮﺳﯽ ﻭ ﻋﻴﺴﯽ‪ ،‬ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﻣﻴﺒﻮﺩ ﮐﻪ ﻫﺮ ﺯﻣﺎﻥ‬ ‫»ﻧﺘﻮﺍﻧﺴﺘﻨﯽ« )ﻣﻌﺠﺰﻩ( ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ‪ ،‬ﻧﺎﺗﻮﺍﻧﯽ ﻧﺸﺎﻥ ﺩﺍﺩﻩ‪ .‬ﺍﻳﻦ ﻗﺮﺁﻥ ﺍﻭ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﻣﺎﺳﺖ‪.‬‬

‫‪ -١‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻛﺘﺎﺏ »ﺣﺎﻓﻆ ﭼﻪ ﻣﻴﮕﻮﻳﺪ؟« ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﮔﺮ ﺍﺯ ﺭﺍﻩ ﺗﺎﺭﻳﺦ ﺑﻴﺎﻳﻴﻢ‪ ،‬ﺍﻳﻦ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺗﻨﻬﺎ ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺻﻮﻓﻴﺎﻧﺴﺖ ﻭ ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺗﺎﺭﻳﺨﯽ ﻧﺸﺎﻧﯽ ﻳﺎ ﭘﺎﺩﺁﻭﺍﺯﯼ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﻧﻴﺴﺖ‪ .‬ﺍﮔﺮ ﺭﺍﺑﻌﻪ ﺧﺮ ﻣﺮﺩﻩ ﺧﻮﺩ ﺭﺍ ﺯﻧﺪﻩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩﯼ‪ ،‬ﺁﻭﺍﺯﻩ ﮐﺎﺭﺵ ﺑﻬﻤﻪ ﺟﺎ ﺍﻓﺘﺎﺩﯼ ﻭ ﻫﺰﺍﺭﻫﺎ ﮐﺴﺎﻥ ﺑﺪﻳﺪﻥ ﺍﻭ ﻭ ﺧﺮﺵ‬ ‫ﺷﺘﺎﻓﺘﻨﺪﯼ ﻭ ﻫﻤﻪ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﮔﺮﺩﻳﺪﻧﺪﯼ ﻭ ﺩﺭ ﺗﺎﺭﻳﺨﻬﺎ ﻧﻮﺷﺘﻪ ﺷﺪﯼ‪ .‬ﻫﻤﻴﻨﺴﺖ ﺣﺎﻝ ﺩﺭﺑﺎﺭﻩ ﺩﻳﮕﺮ ﮐﺎﺭﻫﺎ‪.‬‬ ‫ﺍﮔﺮ ﺍﺯ ﺩﻳﺪﻩ ﺩﺍﻧﺸﻬﺎ ﻧﮕﺮﻳﻢ‪ ،‬ﻫﻴﭻ ﮐﺎﺭﯼ ﺩﺭ ﺟﻬﺎﻥ ﺑﻴﺸﻮﻧﺪ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ ﻭ ﮐﺎﺭﻫﺎﯼ ﺟﻬﺎﻥ ﻫﻤﻪ ﺑﻬﻢ ﺑﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺿﺎﺷﺎﻩ‬ ‫ﮐﻪ ﺍﺯ ﺍﻓﺴﺮﯼ ﺑﭙﺎﺩﺷﺎﻫﯽ ﺭﺳﻴﺪ‪ ،‬ﺩﺭ ﻧﺘﻴﺠﻪ ﮐﻮﺷﺸﻬﺎﯼ ﺧﻮﺩ ﺍﻭ ﻭ ﭘﻴﺸﺂﻣﺪﻫﺎﻳﯽ ﺍﺯ ﺍﻳﺮﺍﻥ ﻭ ﺍﺭﻭﭘﺎ ﻣﻴﺒﻮﺩ‪ .‬ﺩﺭ ﺁﻥ ﻣﻴﺎﻧﻪ ﺁﻧﭽﻪ ﻫﻴﭻ‬ ‫ﻧﻤﻴﺒﻮﺩ‪ ،‬ﺧﻮﺍﺳﺖ ﺷﺖ ﻣﻬﺮﺑﺎﺑﺎ ﻣﻴﺒﻮﺩ‪.‬‬ ‫ﺍﮔﺮ ﺍﺯ ﺭﺍﻩ ﺁﺯﻣﺎﻳﺶ ﺩﺭﺁﻳﻴﻢ‪ ،‬ﭼﺮﺍ ﺍﻳﻦ ﺻﻮﻓﻴﺎﻥ ﺁﻥ ﻫﻨﺮﻫﺎ )ﻳﺎ ﮐﺮﺍﻣﺘﻬﺎ( ﺭﺍ ﭼﻨﺎﻥ ﻧﺸﺎﻥ ﻧﻤﻴﺪﻫﻨﺪ ﮐﻪ ﺟﺎﯼ ﺳﺨﻨﯽ ﺑﺎﺯ‬ ‫ﻧﻤﺎﻧﺪ؟!‪ ..‬ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺻﻮﻓﻴﺎﻥ ﻫﺴﺘﻨﺪ‪ .‬ﻳﮑﯽ ﺑﻴﺎﻳﺪ ﻭ ﻣﺮﺩﻩ ﺍﯼ ﺭﺍ ﺯﻧﺪﻩ ﮔﺮﺩﺍﻧﺪ ﮐﻪ ﻫﻤﻪ ﺑﺒﻴﻨﻨﺪ ﻭ ﺁﻥ ﻣﺮﺩﻩ ﺑﻤﺎﻧﺪ ﻭ ﺭﺍﻩ ﺭﻭﺩ ﻭ‬ ‫ﺯﺑﺎﻥ ﻫﻤﻪ ﺑﺴﺘﻪ ﺷﻮﺩ‪ .‬ﭼﺮﺍ ﻳﮑﯽ ﺑﭽﻨﻴﻦ ﮐﺎﺭﯼ ﻧﻤﻴﭙﺮﺩﺍﺯﺩ؟!‪ ..‬ﭼﺮﺍ ﺷﺖ ﻣﻬﺮﺑﺎﺑﺎ ﭼﻨﻴﻦ »ﻣﻌﺠﺰﻩ«ﺍﯼ ﻧﺸﺎﻥ ﻧﻤﻴﺪﻫﺪ؟!‪ ..‬ﺍﺯ ﺍﻳﻨﻬﻢ‬ ‫ﻣﻴﮕﺬﺭﻳﻢ‪ :‬ﭼﺮﺍ ﺷﺖ ﻣﻬﺮﺑﺎﺑﺎ ﻧﻤﻴﺨﻮﺍﻫﺪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺭﺍ ﮐﻪ ﻧﺸﻴﻤﻨﮕﺎﻩ ﺍﻭﺳﺖ ﺑﻨﻴﮑﯽ ﺁﻭﺭﺩ؟!‪ ..‬ﭼﺮﺍ ﻧﻤﻴﺨﻮﺍﻫﺪ ﺁﻧﺠﺎ ﺭﺍ ﺑﻪ ﺑﻬﺒﻮﺩ‬ ‫ﺭﺳﺎﻧﺪ؟!‪ ..‬ﭘﺲ ﭼﺮﺍ ﻫﻤﻴﺸﻪ ﭼﻨﻴﻨﺴﺖ ﮐﻪ ﮐﺎﺭﯼ ﺭﺍ ﮐﻪ ﺩﻳﮕﺮﯼ ﺑﺮﻣﻴﺨﻴﺰﺩ ﻭ ﻣﻴﮑﻨﺪ‪ ،‬ﭘﻴﺮﺍﻥ ﺻﻮﻓﯽ ﺁﻧﺮﺍ ﺑﺨﻮﺩ ﻣﻴﺒﻨﺪﻧﺪ؟!‪..‬‬ ‫ﭘﻴﺮﺍﻥ ﺻﻮﻓﯽ ﮐﻪ »ﺍﺳﻢ ﺍﻋﻈﻢ« ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻭ ﺧﺎﮎ ﺭﺍ ﺯﺭ ﻭ ﺳﻨﮓ ﺭﺍ ﮔﻮﻫﺮ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻣﻴﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ ،‬ﭼﺮﺍ ﺩﻳﮕﺮ‬ ‫ﺑﮕﺪﺍﻳﯽ ﻣﻴﭙﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ؟!‪ ..‬ﭼﺮﺍ ﻭﺍﻣﺪﺍﺭ ﺍﻓﺘﺎﺩﻩ ﻭ ﭘﺮﺩﺍﺧﺘﻦ ﻭﺍﻣﻬﺎﺷﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻭ ﺍﺯ ﺁﻥ ﻣﻴﻄﻠﺒﻴﺪﻩ ﺍﻧﺪ؟!‪ ..‬ﺩﺭ »ﺍﺳﺮﺍﺭﺍﻟﺘﻮﺣﻴﺪ«‬ ‫ﻣﻴﺨﻮﺍﻧﻴﻢ ﮐﻪ ﺍﺑﻮﺳﻌﻴﺪ ﺍﺯ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﭘﻮﻟﻬﺎﻳﯽ ﺧﻮﺍﺳﺘﻪ ﮐﻪ ﻭﺍﻣﻬﺎﻳﺶ ﺭﺍ ﺩﻫﺪ‪ ،‬ﻭ ﺁﻥ ﺑﺰﺭﮒ ﻧﻮﻳﺪ ﺩﺍﺩﻩ ﻭﻟﯽ ﺑﮑﺎﺭ ﻧﺒﺴﺘﻪ‪ ،‬ﻭ‬ ‫ﺍﺑﻮﺳﻌﻴﺪ ﺑﺨﺸﻢ ﺁﻣﺪﻩ ﻭ ﻧﻔﺮﻳﻦ ﮐﺮﺩﻩ ﮐﻪ ﺷﺒﯽ ﺁﻥ ﺑﺰﺭﮒ ﺭﺍ ﺳﮕﺎﻧﺶ ﺩﺭﻳﺪﻩ ﺍﻧﺪ‪ .‬ﻣﻦ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺑﻴﺎﺩ ﺩﺍﺳﺘﺎﻥ‬ ‫ﺩﻳﮕﺮﯼ ﺍﻓﺘﺎﺩﻡ ﮐﻪ ﻫﻨﮕﺎﻣﯽ ﺩﺭ ﮐﺘﺎﺑﯽ ﺧﻮﺍﻧﺪﻩ ﺍﻡ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ‪ :‬ﻋﺎﺑﺪﯼ ﮔﻨﺪﻡ ﺑﺂﺳﻴﺎ ﺑﺮﺩ‪ .‬ﺁﺳﻴﺎﺑﺎﻥ ﮐﺎﺭ ﺑﺴﻴﺎﺭ ﻣﻴﺪﺍﺷﺖ ﻭ ﺑﻪ ﺍﻭ‬ ‫ﻧﭙﺮﺩﺍﺧﺖ‪ .‬ﻋﺎﺑﺪ ﺩﺭ ﺧﺸﻢ ﺷﺪﻩ ﮔﻔﺖ‪» :‬ﺍﮔﺮ ﮔﻨﺪﻡ ﻣﺮﺍ ﺯﻭﺩﺗﺮ ﺍﺯ ﺁﻥ ﺩﻳﮕﺮﺍﻥ ﺁﺭﺩ ﻧﮑﻨﯽ‪ ،‬ﻧﻔﺮﻳﻦ ﻣﻴﮑﻨﻢ ﮐﻪ ﺧﺮﺕ ﺳﻨﮓ‬ ‫ﮔﺮﺩﺩ«‪ .‬ﺁﺳﻴﺎﺑﺎﻥ ﮔﻔﺖ‪» :‬ﺍﮔﺮ ﺗﻮ ﺭﺍ ﻧﺰﺩ ﺧﺪﺍ ﭼﻨﻴﻦ ﺟﺎﻳﮕﺎﻫﯽ ﻫﺴﺖ‪ ،‬ﺩﻳﮕﺮ ﭼﺮﺍ ﺧﺮ ﻣﺮﺍ ﺳﻨﮓ ﻣﻴﮕﺮﺩﺍﻧﯽ؟!‪ ..‬ﭼﺮﺍ ﺁﻥ‬ ‫ﻧﮑﺮﺩﻩ ﺍﯼ ﮐﻪ ﺩﻋﺎ ﮐﻨﯽ ﮔﻨﺪﻣﺖ ﺁﺭﺩ ﮔﺮﺩﺩ ﻭ ﻧﻴﺎﺯ ﺑﺂﻣﺪﻥ ﺑﺂﺳﻴﺎ ﻧﺪﺍﺭﯼ؟!‪.«..‬‬ ‫ﺟﺎﯼ ﻫﻴﭻ ﮔﻔﺘﮕﻮ ﻧﻴﺴﺖ ﮐﻪ ﺁﻥ »ﮐﺮﺍﻣﺘﻬﺎ« ﻫﻤﻪ ﺩﺭﻭﻏﺴﺖ ﻭ ﺍﮔﺮ ﺍﻧﮕﻴﺰﻩ ﺁﻥ ﺟﻮﻳﻴﻢ‪ ،‬ﺩﺍﺳﺘﺎﻧﺶ ﺍﻳﻨﺴﺖ ﮐﻪ ﺻﻮﻓﻴﺎﻥ‬ ‫ﭼﻮﻥ ﺑﺎﻳﻦ ﺭﺍﻩ ﮐﺞ ﺩﺭﻣﻴﺂﻣﺪﻩ ﺍﻧﺪ ﻭ ﺳﺎﻟﻬﺎ ﺑﺴﺮ ﻣﻴﺒﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﺎ ﻫﻤﻪ ﺗﻴﺮﮔﯽ ﺭﻭﺍﻥ ﻭ ﻣﻐﺰ ﮐﻪ ﭘﻴﺪﺍ ﻣﻴﮑﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﺪﻋﻮﯼ »ﭘﻴﻮﺳﺘﻦ‬ ‫ﺑﺨﺪﺍ« ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﭼﻨﻴﻦ ﻭﺍ ﻣﻴﻨﻤﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺑﺠﻬﺎﻥ ﺩﻳﮕﺮﯼ ﺩﺭﺁﻣﺪﻩ ﺍﻧﺪ ﻭ ﺑﺠﺎﻳﮕﺎﻩ ﺑﺴﻴﺎﺭ ﻭﺍﻻﻳﯽ ﺭﺳﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﻭ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺁﻥ‬ ‫ﺩﺭﻭﻍ ﺭﺍ ﺑﻪ ﮐﺮﺳﯽ ﻧﺸﺎﻧﻨﺪ‪ ،‬ﻧﺎﭼﺎﺭ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﺑﺪﻋﻮﯼ »ﮐﺮﺍﻣﺖ« ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺑﻴﮑﺮﺷﺘﻪ ﺩﺭﻭﻏﻬﺎﯼ ﺩﻳﮕﺮﯼ ﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﻧﺎﭼﺎﺭ‬ ‫ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺳﺎﺯﻧﺪ‪ .‬ﻫﺮ ﭘﻴﺮﻭﯼ ﺑﺎﻳﺎﯼ ﺧﻮﺩ ﻣﻴﺸﻤﺎﺭﺩﻩ ﮐﻪ ﺍﺯ ﺁﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺩﺭﻭﻏﯽ ﺑﺴﺎﺯﺩ ﻭ ﺑﮕﻮﻳﺪ‪ .‬ﺩﺳﺘﮕﺎﻫﯽ ﮐﻪ‬ ‫ﺑﻨﻴﺎﺩﺵ ﺩﺭﻭﻍ ﺑﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺑﺎ ﺩﺭﻭﻏﻬﺎ ﻧﮕﻪ ﺩﺍﺷﺘﻪ ﺷﻮﺩ‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮ ﺻﻮﻓﻴﺎﻥ ﮐﻪ ﺑﻴﮑﺎﺭ ﻧﺸﺴﺘﻪ ﻭ ﻫﻤﻴﺸﻪ ﺑﺎﻳﺴﺘﯽ ﭼﺸﻢ ﺑﺪﺳﺖ ﺗﻮﺍﻧﮕﺮﺍﻥ ﺩﻭﺯﻧﺪ‪ ،‬ﺍﻳﻦ ﮐﺮﺍﻣﺘﻬﺎﯼ ﺩﺭﻭﻍ‪ ،‬ﺍﻓﺰﺍﺭﻫﺎﻳﯽ ﺩﺭ‬ ‫ﺩﺳﺖ ﺁﻧﺎﻥ‪ ،‬ﺑﺮﺍﯼ ﺗﺮﺳﺎﻧﻴﺪﻥ ﻳﺎ ﺍﻣﻴﺪﻣﻨﺪ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺁﻥ ﺗﻮﺍﻧﮕﺮﺍﻥ ﻣﻴﺒﻮﺩﻩ‪» ،‬ﺍﻳﻨﮑﻪ ﻓﻼﻥ ﮐﺲ ﭘﻮﻟﯽ ﺑﺪﺭﻭﻳﺸﻲ ﺩﺍﺩ ﻭ ﺑﭙﺎﺩﺷﺎﻫﯽ‬ ‫ﺭﺳﻴﺪ« ﻳﺎ »ﺑﻬﻤﺎﻥ ﮐﺲ ﺑﺪﺭﻭﻳﺸﯽ ﭘﻮﻝ ﻧﺪﺍﺩ ﻭ ﭘﺴﺮﺵ ﺟﻮﺍﻧﻤﺮﮒ ﮔﺮﺩﻳﺪ« ﻳﺎ ﻣﺎﻧﻨﺪﻩ ﻫﺎﯼ ﺍﻳﻨﻬﺎ ﺍﻓﺰﺍﺭﻫﺎﯼ ﺑﺮﻧﺪﻩ ﺍﯼ ﻣﻴﺒﻮﺩﻩ ﮐﻪ‬ ‫ﺗﻮﺍﻧﮕﺮﺍﻥ ﭘﻨﺪﺍﺭﭘﺮﺳﺖ ﺭﺍ ﺑﭙﻮﻝ ﺩﺍﺩﻥ ﺑﺮﺍﻧﮕﻴﺰﺩ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﻳﻨﻬﺎ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻳﯽ ﺑﻮﺩﻩ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﺑﺴﺎﺧﺘﻦ ﺁﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺩﺭﻭﻍ ﻭﺍﺩﺍﺷﺘﻪ‪ .‬ﺷﮕﻔﺘﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﺁﻧﺴﺖ ﮐﻪ ﺑﺮﺧﯽ ﺍﺯ‬ ‫ﺻﻮﻓﻴﺎﻥ ﮔﺎﻣﯽ ﺑﺎﻻﺗﺮ ﮔﺰﺍﺭﺩﻩ‪ ،‬ﭼﻨﻴﻦ ﻭﺍﻧﻤﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻧﺸﺎﻥ ﺩﺍﺩﻥ »ﻣﻌﺠﺰﻩ« ﻭ »ﮐﺮﺍﻣﺖ« ﺩﺭ ﺁﻏﺎﺯﻫﺎﯼ ﮐﺎﺭ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺧﺎﻣﯽ‬ ‫ﻳﮏ ﺻﻮﻓﯽ ﺭﺍﻫﺮﻭ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺳﭙﺲ ﮐﻪ ﭘﻴﺸﺘﺮ ﺭﻓﺘﻪ ﻭ ﺍﺯ ﺧﺎﻣﯽ ﺩﺭﺁﻣﺪ‪ ،‬ﺑﻪ »ﮐﺮﺍﻣﺖ« ﻧﻴﺰ ﺳﺮ ﻓﺮﻭ ﻧﻴﺎﻭﺭﺩ ﻭ ﺁﻧﺮﺍ ﺷﺎﻳﺎﯼ ﺧﻮﺩ‬ ‫ﻧﺸﻨﺎﺳﺪ‪» .‬ﺍﺯ ﺑﺎﻳﺰﻳﺪ ﺑﺴﻄﺎﻣﯽ ﺭﻭﺍﻳﺖ ﺷﺪﻩ ﮐﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ﺩﺭ ﺑﺪﺍﻳﺖ ﺍﺣﻮﺍﻝ‪ ،‬ﺧﺪﺍﻭﻧﺪ‪ ،‬ﮐﺮﺍﻣﺎﺕ ﻭ ﺁﻳﺎﺗﯽ ﺑﻤﻦ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩ ﻭﻟﯽ‬ ‫ﻣﻦ ﺑﺂﻳﺎﺕ ﻭ ﮐﺮﺍﻣﺎﺕ ﺗﻮﺟﻬﯽ ﻧﺪﺍﺷﺘﻢ‪ .‬ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ ﻣﺮﺍ ﭼﻨﻴﻦ ﻳﺎﻓﺖ‪ ،‬ﺭﺍﻩ ﻣﻌﺮﻓﺖ ﺧﻮﺩ ﺭﺍ ﺑﻤﻦ ﻧﻤﻮﺩ«‪.‬‬ ‫ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮﻳﺴﺖ ﮐﻪ ﭘﻴﺮﻭﺍﻥ ﺻﻮﻓﯽ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺑﺪﺭﺩ ﺧﻮﺩﻧﻤﺎﻳﯽ ﮔﺮﻓﺘﺎﺭ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪ .‬ﭼﻮﻥ ﺍﺯ ﮐﺴﺎﻥ »ﮐﺮﺍﻣﺎﺕ«‬ ‫ﮔﻔﺘﻪ ﻣﻴﺸﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﺑﻪ ﺑﺮﺗﺮﻳﻔﺮﻭﺷﯽ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻳﻦ ﻭﺍﻧﻤﻮﺩ ﺭﺍ ﭘﻴﺶ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮ ﺍﻳﻦ ﭘﺮﺩﻩ ﺍﯼ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺑﺮﻭﯼ ﻧﺎﺗﻮﺍﻧﻴﻬﺎﯼ‬ ‫ﺧﻮﺩ ﮐﺸﻨﺪ ﻭ ﺍﮔﺮ ﮐﺴﺎﻧﯽ »ﮐﺮﺍﻣﺘﯽ« ﻃﻠﺒﻴﺪﻧﺪ‪ ،‬ﭼﻨﻴﻦ ﺑﻬﺎﻧﻪ ﺍﯼ ﭘﻴﺶ ﺁﻭﺭﻧﺪ‪.‬‬ ‫ﺑﮕﻔﺘﮕﻮ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﺍﻣﻨﻪ ﻧﻤﻴﺪﻫﻴﻢ‪ .‬ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎ ﻳﮏ ﻧﺘﻴﺠﻪ ﺭﻭﺷﻦ ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ ﻭ ﺁﻥ ﺍﻳﻨﮑﻪ ﺻﻮﻓﻴﺎﻥ ﻣﺮﺩﺍﻥ ﺑﺴﻴﺎﺭ‬ ‫ﻧﺎﭘﺎﮐﺮﻭﺍﻧﯽ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﻭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ ﻧﺎﭘﺎﮐﻴﻬﺎﯼ ﺍﻳﺸﺎﻧﺴﺖ ﮐﻪ ﺗﺎ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺑﺪﺭﻭﻏﮕﻮﻳﯽ ﺩﻟﻴﺮ ﻭ ﺑﺨﺪﺍ ﻭ ﺩﺳﺘﮕﺎﻩ ﺁﻥ‬ ‫ﮔﺴﺘﺎﺥ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﮐﺴﺎﻧﻴﮑﻪ ﺑﺼﻮﻓﻴﺎﻥ ﺧﻮﺵ ﮔﻤﺎﻧﯽ ﻣﻴﻨﻤﺎﻳﻨﺪ‪ ،‬ﺍﺯ ﺍﻳﻨﻬﺎ ﻧﺎﺁﮔﺎﻫﻨﺪ‪.‬‬ ‫ﻳﮏ ﭼﻴﺰ ﺷﮕﻔﺖ ﺁﻧﮑﻪ ﮐﺘﺎﺏ ﺍﺳﺮﺍﺭﺍﻟﺘﻮﺣﻴﺪ ﮐﻪ ﭘﺮ ﺍﺯ »ﻣﻌﺠﺰﻩ« ﻫﺎﯼ ﺍﺑﻮﺳﻌﻴﺪ ﻭ ﮐﺎﺭﻫﺎﯼ ﺑﺴﻴﺎﺭ ﺷﮕﻔﺘﯽ ﺑﻨﺎﻡ ﺍﻭ ﻳﺎﺩ‬ ‫ﺷﺪﻩ‪ :‬ﺷﻴﺦ ﺭﺍﺯ ﺩﻝ ﻫﺮﮐﺴﯽ ﺭﺍ ﻣﻴﺪﺍﻧﺴﺘﻪ ﻭ ﭼﻮﻥ ﺑﺴﺮﺧﺲ ﻣﻴﺮﻓﺘﻪ ﺩﺭ ﻫﻮﺍ ﻣﻴﭙﺮﻳﺪﻩ‪ ،‬ﺑﺎ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺳﺨﻦ ﻣﻴﮕﻔﺘﻪ‪ ،‬ﻃﻐﺮﻝ ﻭ‬ ‫ﺑﺮﺍﺩﺭﺵ ﺭﺍ ﺑﭙﺎﺩﺷﺎﻫﯽ ﺭﺳﺎﻧﻴﺪﻩ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﮐﺘﺎﺏ ﺑﺎ ﺑﻮﺩﻥ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺩﺍﺳﺘﺎﻧﯽ ﻣﻴﻨﻮﻳﺴﺪ ﮐﻪ ﻳﮑﯽ ﺑﻨﺰﺩ ﺷﻴﺦ ﺁﻣﺪﻩ ﻭ »ﮐﺮﺍﻣﺘﯽ«‬ ‫ﺧﻮﺍﺳﺘﻪ ﮐﻪ ﺧﻮﺩ ﺑﺎ ﺩﻳﺪﻩ ﺑﻴﻨﺪ‪ ،‬ﻭ ﺷﻴﺦ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭ ﺩﺭﻣﺎﻧﺪﻩ ﻭ ﺑﻬﺎﻧﻪ ﺁﻭﺭﺩﻩ‪ ،‬ﻭ ﭼﻮﻥ ﺁﻥ ﺩﺍﺳﺘﺎﻥ ﮔﻮﺍﻩ ﺩﻳﮕﺮﯼ ﺑﺪﺭﻭﻏﮕﻮﻳﯽ‬ ‫ﺻﻮﻓﻴﺎﻥ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﺩﺭ ﭘﺎﻳﻴﻦ ﻣﻴﺂﻭﺭﻳﻢ‪:‬‬ ‫»ﺍﺳﺘﺎﺩ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﮔﻔﺖ )ﮐﻪ ﻣﻘﺮﯼ ﺷﻴﺦ ﻣﺎ ﺍﺑﻮﺳﻌﻴﺪ ﺑﻮﺩ( ﮐﻪ ﺩﺭ ﺁﻥ ﻭﻗﺖ ﮐﻪ ﺷﻴﺦ ﻣﺎ ﺑﻪ ﻧﻴﺸﺎﺑﻮﺭ ﺑﻮﺩ‪ ،‬ﻳﮑﯽ ﺑﻨﺰﺩﻳﮏ‬ ‫ﺷﻴﺦ ﺩﺭﺁﻣﺪ‪ ،‬ﺳﻼﻡ ﮐﺮﺩ ﻭ ﮔﻔﺖ ﮐﻪ ﻣﺮﺩﯼ ﻏﺮﻳﺒﻢ‪ ،‬ﺑﺪﻳﻦ ﺷﻬﺮ ﺩﺭﺁﻣﺪﻩ ﺍﻡ‪ ،‬ﻫﻤﻪ ﺷﻬﺮ ﺁﻭﺍﺯﻩ ﺗﺴﺖ ﻭ ﻣﻴﮕﻮﻳﻨﺪ ﺍﻳﻨﺠﺎ ﻣﺮﺩﻳﺴﺖ‬ ‫ﮐﻪ ﺍﻭ ﺭﺍ ﮐﺮﺍﻣﺎﺕ ﻇﺎﻫﺮ ﺍﺳﺖ‪ ،‬ﺍﮐﻨﻮﻥ ﻳﮑﯽ ﺑﻤﻦ ﺑﻨﻤﺎﯼ‪.‬‬ ‫ﺷﻴﺦ ﻣﺎ ﮔﻔﺖ ﮐﻪ ﻣﺎ ﺑﺂﻣﻞ ﺑﻮﺩﻳﻢ‪ ،‬ﺑﻨﺰﺩﻳﮏ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﻗﺼﺎﺏ ﻳﮑﯽ ﺑﻬﻤﻴﻦ ﻭﺍﻗﻌﻪ ﮐﻪ ﺗﺮﺍ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﺑﻨﺰﺩﻳﮏ ﺷﻴﺦ‬ ‫ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﺩﺭﺁﻣﺪ ﻭ ﺍﺯ ﻭﯼ ﻫﻤﻴﻦ ﺳﺆﺍﻝ ﮐﺮﺩ ﻭ ﺍﺯ ﻭﯼ ﻃﻠﺐ ﮐﺮﺍﻣﺎﺕ ﮐﺮﺩ‪ .‬ﺷﻴﺦ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﮔﻔﺖ ﻣﻴﺒﻴﻨﯽ‪ ،‬ﺁﻥ ﭼﻴﺴﺖ ﮐﻪ ﻧﻪ‬ ‫ﮐﺮﺍﻣﺎﺗﺴﺖ‪ .‬ﺁﻧﭽﻪ ﺍﻳﻨﺠﺎ ﻣﻴﺒﻴﻨﯽ ﭘﺴﺮ ﻗﺼﺎﺑﯽ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﭘﺪﺭ ﻗﺼﺎﺑﯽ ﺁﻣﻮﺧﺖ‪ .‬ﭼﻴﺰﯼ ﺑﺪﻭ ﻧﻤﻮﺩﻧﺪ‪ ،‬ﺑﺒﻐﺪﺍﺩ ﺗﺎﺧﺖ‪ .‬ﭘﻴﺮ ﺷﺒﻠﯽ‬ ‫ﺑﺮﺑﻮﺩ‪ .‬ﺍﺯ ﺑﻐﺪﺍﺩ ﺑﻤﮑﻪ ﺗﺎﺧﺖ‪ ،‬ﺍﺯ ﻣﮑﻪ ﺑﻤﺪﻳﻨﻪ ﺗﺎﺧﺖ‪ ،‬ﺍﺯ ﻣﺪﻳﻨﻪ ﺑﻪ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﻭ ﺩﺭ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺧﻀﺮ ﺑﻮﯼ ﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺭ‬ ‫ﺩﻝ ﺧﻀﺮ ﺍﻓﮑﻨﺪﻧﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﻗﺒﻮﻝ ﮐﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﺻﺤﺒﺖ ﺍﻓﺘﺎﺩ ﻭ ﺑﺎﺯ ﺍﻳﻨﺠﺎ ﺑﺎﺯ ﺁﻭﺭﺩ ﻭ ﻋﺎﻟﻤﯽ ﺭﺍ ﺭﻭﯼ ﺑﻮﯼ ﺁﻭﺭﺩ ﺗﺎ ﺍﺯ ﺧﺮﺍﺑﺎﺗﻬﺎ‬ ‫ﺑﻴﺮﻭﻥ ﻣﻴﺂﻳﻨﺪ ﻭ ﺍﺯ ﻇﻠﻤﺘﻬﺎ ﺑﻴﺰﺍﺭ ﻣﻴﺸﻮﻧﺪ ﻭ ﺗﻮﺑﻪ ﻣﻴﮑﻨﻨﺪ ﻭ ﻧﻌﻤﺘﻬﺎ ﻓﺪﺍ ﻣﻴﮑﻨﻨﺪ ﻭ ﺍﺯ ﺍﻃﺮﺍﻑ ﻋﺎﻟﻢ ﺳﻮﺧﺘﮕﺎﻥ ﻣﻴﺂﻳﻨﺪ ﻭ ﺍﺯ ﻣﺎ ﺍﻭ ﺭﺍ‬ ‫ﻣﻴﺠﻮﻳﻨﺪ‪ ،‬ﮐﺮﺍﻣﺖ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﭼﻪ ﺑﻮﺩ؟‪ ..‬ﭘﺲ ﺁﻥ ﻣﺮﺩ ﮔﻔﺖ ﻳﺎ ﺷﻴﺦ‪ ،‬ﮐﺮﺍﻣﺘﯽ ﻣﻴﺒﺎﻳﺪ ﮐﻪ ﺩﺭ ﻭﻗﺖ ﺑﺒﻴﻨﻢ‪ .‬ﮔﻔﺖ‪ :‬ﻧﻴﮏ ﺑﺒﻴﻦ‪ ،‬ﻧﻪ‬ ‫ﮐﺮﻡ ﺍﻭﺳﺖ ﮐﻪ ﭘﺴﺮ ﺑﺰﺭﮔﺶ ﺩﺭ ﺻﺪﺭ ﺑﺰﺭﮔﺎﻥ ﻧﺸﺴﺘﻪ ﺍﺳﺖ ﻭ ﺑﺰﻣﻴﻦ ﻓﺮﻭ ﻧﺸﻮﺩ ﻭ ﺍﻳﻦ ﺩﻳﻮﺍﺭ ﺑﺮ ﻭﯼ ﻧﻴﻔﺘﺪ ﻭ ﺍﻳﻦ ﺧﺎﻧﻪ ﺑﺮ ﺳﺮ‬ ‫ﻭﯼ ﻓﺮﻭ ﻧﻴﺎﻳﺪ‪ .‬ﺑﯽ ﻣﻠﮏ ﻭ ﻣﺎﻝ‪ ،‬ﻭﻻﻳﺖ ﺩﺍﺭﺩ ﻭ ﺑﯽ ﺁﻟﺖ ﻭ ﮐﺴﺐ‪ ،‬ﺭﻭﺯﯼ ﺧﻮﺩ ﻭ ﺧﻠﻖ ﺭﺍ ﺑﺨﻮﺭﺍﻧﺪ‪ .‬ﺍﻳﻨﻬﻤﻪ ﻧﻪ ﮐﺮﺍﻣﺎﺗﺴﺖ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺁﻧﮕﺎﻩ ﺷﻴﺦ ﻣﺎ ﮔﻔﺖ ﮐﻪ ﻳﺎ ﺟﻮﺍﻧﻤﺮﺩ‪ ،‬ﻣﺎ ﺭﺍ ﺑﺎ ﺗﻮ ﻫﻤﺎﻥ ﺍﻓﺘﺎﺩ ﮐﻪ ﺍﻭ ﺭﺍ‪ .‬ﺁﻥ ﻣﺮﺩ ﮔﻔﺖ ﻳﺎ ﺷﻴﺦ‪ ،‬ﻣﻦ ﺍﺯ ﺗﻮ ﮐﺮﺍﻣﺎﺕ ﻣﻴﻄﻠﺒﻢ‪،‬‬ ‫ﺗﻮ ﺍﺯ ﺷﻴﺦ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﻣﻴﮕﻮﻳﯽ‪ .‬ﺷﻴﺦ ﻣﺎ ﮔﻔﺖ‪ :‬ﻫﺮﮐﻪ ﺑﺠﻤﻠﻪ ﮐﺮﻳﻢ ﺭﺍ ﺑﻮﺩ‪ ،‬ﻫﻤﻪ ﺣﺮﮐﺎﺕ ﺍﻭ ﮐﺮﺍﻣﺎﺕ ﺑﻮﺩ‪ .‬ﭘﺲ ﺗﺒﺴﻢ ﮐﺮﺩ ﻭ‬ ‫ﮔﻔﺖ‪:‬‬ ‫ﻫﺮ ﺑﺎﺩ ﮐﻪ ﺍﺯ ﺳﻮﯼ ﺑﺨﺎﺭﺍ ﺑﻤﻦ ﺁﻳﺪ‬

‫ﺯﻭ ﺑﻮﯼ ﮔﻞ ﻭ ﻣﺸﮏ ﻭ ﻧﺴﻴﻢ ﺳﻤﻦ ﺁﻳﺪ‬

‫ﺑﺮ ﻫﺮ ﺯﻥ ﻭ ﻫﺮ ﻣﺮﺩ ﮐﺠﺎ ﻣﻴﻮﺯﺩ ﺁﻥ ﺑﺎﺩ‬

‫ﮔﻮﻳﯽ ﻣﮕﺮ ﺁﻥ ﺑﺎﺩ ﻫﻤﯽ ﺍﺯ ﺧﺘﻦ ﺁﻳﺪ‬

‫ﻧﯽ ﻧﯽ ﺯ ﺧﺘﻦ ﺑﺎﺩ ﭼﻨﺎﻥ ﺧﻮﺵ ﻧﻮﺯﺩ ﻫﻴﭻ‬

‫ﮐﺎﻥ ﺑﺎﺩ ﻫﻤﯽ ﺍﺯ ﺑﺮ ﻣﻌﺸﻮﻕ ﻣﻦ ﺁﻳﺪ‬

‫ﻫﺮ ﺷﺐ ﻧﮕﺮﺍﻧﻢ ﺑﻪ ﻳﻤﻦ ﺗﺎ ﺗﻮ ﺑﺮ ﺁﻳﯽ‬

‫ﺯﻳﺮﺍ ﮐﻪ ﺳﻬﻴﻠﯽ ﻭ ﺳﻬﻴﻞ ﺍﺯ ﻳﻤﻦ ﺁﻳﺪ‬

‫ﺧﻮﺍﻫﻢ ﮐﻪ ﺑﭙﻮﺷﻢ ﺻﻨﻤﺎ ﻧﺎﻡ ﺗﻮ ﺍﺯ ﺧﻠﻖ‬

‫ﺗﺎ ﻧﺎﻡ ﺗﻮ ﮐﻢ ﺩﺭ ﺩﻫﻦ ﺍﻧﺠﻤﻦ ﺁﻳﺪ‬

‫ﺑﺎ ﻫﺮﮐﻪ ﺳﺨﻦ ﮔﻮﻳﻢ ﺍﮔﺮ ﺧﻮﺍﻫﻢ ﻭﮔﺮﻧﻪ‬

‫ﺍﻭﻝ ﺳﺨﻨﻢ ﻧﺎﻡ ﺗﻮ ﺍﻧﺪﺭ ﺩﻫﻦ ﺁﻳﺪ‬

‫ﭘﺲ ﺷﻴﺦ ﻣﺎ ﮔﻔﺖ ﺑﻨﺪﻩ ﺭﺍ ﮐﻪ ﺣﻖ ﭘﺎﮎ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺍﺯ ﺧﻮﺩﯼ ﺧﻮﺩ ﺩﻭﺭ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﺣﺮﮐﺎﺕ ﻭ ﺳﮑﻨﺎﺕ ﻭ ﻗﺎﻟﺖ ﻭ‬ ‫ﺣﺎﻟﺖ ﺁﻥ ﺑﻨﺪﻩ ﻫﻤﻪ ﮐﺮﺍﻣﺎﺕ ﮔﺮﺩﺩ ﻭ ﺻﻠﯽ ﺍﷲ ﻋﻠﯽ ﻣﺤﻤﺪ ﻭ ﺁﻟﻪ ﺍﺟﻤﻌﻴﻦ«‪.‬‬ ‫ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﻧﻴﮏ ﺍﻧﺪﻳﺸﻨﺪ‪ :‬ﺁﻥ ﻣﺮﺩ »ﮐﺮﺍﻣﺖ« ﻣﻴﺨﻮﺍﻫﺪ ﻭ ﺍﺑﻮﺳﻌﻴﺪ ﺩﺭ ﭘﺎﺳﺨﺶ ﺩﺍﺳﺘﺎﻥ ﻣﻴﺴﺮﺍﻳﺪ ﻭ ﺷﻌﺮ‬ ‫ﻣﻴﺨﻮﺍﻧﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﮐﺎﺭ ﺧﻮﺩ ﻣﻴﺮﺳﺎﻧﺪ ﮐﻪ ﺷﻴﺨﺶ ﻧﻴﺰ ﻫﻤﭽﻮﻥ ﺍﻭ ﺩﺭﻣﺎﻧﺪﻩ ﺍﯼ ﺑﻴﺶ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺍﺯ ﺩﻋﻮﯼ »ﮐﺮﺍﻣﺖ«‬ ‫ﺩﺳﺖ ﻧﮑﺸﻴﺪﻩ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺑﻨﺪﻩ ﺭﺍ ﮐﻪ ﺣﻖ ﭘﺎﮎ ﮔﺮﺩﺍﻧﺪ‪ ...‬ﺣﺮﮐﺎﺕ ﻭ ﺳﮑﻨﺎﺕ ﺁﻥ ﺑﻨﺪﻩ ﻫﻤﻪ ﮐﺮﺍﻣﺖ ﮔﺮﺩﺩ«‪.‬‬

‫ﭼﮕﻮﻧﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺯﺑﻮﻥ ﻣﻐﻮﻻﻥ ﺷﺪﻧﺪ؟‪..‬‬ ‫ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﭼﻴﺴﺘﺎﻧﯽ ﻫﺴﺖ ﮐﻪ ﺗﺎﮐﻨﻮﻥ ﺑﺎﺯ ﻧﺸﺪﻩ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺩﻟﮕﺪﺍﺯ ﻣﻐﻮﻝ ﺭﺍ ﻣﻴﺪﺍﻧﻴﻢ‪ .‬ﺍﻳﻦ ﭼﻴﺴﺘﺎﻧﻴﺴﺖ ﮐﻪ ﭼﮕﻮﻧﻪ‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺂﻥ ﺁﺳﺎﻧﯽ ﺯﺑﻮﻥ ﻣﻐﻮﻻﻥ ﮔﺮﺩﻳﺪﻧﺪ؟!‪..‬‬ ‫ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﭼﮕﻮﻧﮕﯽ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ‪ ،‬ﺑﺎﻳﺪ ﺑﻴﺎﺩ ﺁﻭﺭﺩ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺧﻮﺩ ﻣﺮﺩﻡ ﺟﻨﮕﺠﻮ ﻭ ﺩﻟﻴﺮ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﺍﺯ ﺯﻣﺎﻧﻬﺎﯼ ﺑﺎﺳﺘﺎﻥ‪،‬‬ ‫ﺍﻳﻦ ﮐﺸﻮﺭ ﻫﻤﻴﺸﻪ ﻟﺸﮑﺮ ﺁﺭﺍﺳﺘﯽ ﻭ ﺑﺠﻨﮕﻬﺎ ﺑﺮﺧﺎﺳﺘﯽ‪ .‬ﺳﭙﺲ ﺍﺳﻼﻡ ﭼﻮﻥ ﺟﻨﮓ ﻭ ﮐﻮﺷﺶ ﺭﺍ ﺑﻬﻤﻪ ﮐﺲ ﺑﺎﻳﺎ ﻣﻴﮕﺮﺩﺍﻧﻴﺪ‪،‬‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﮐﻪ ﺍﺳﻼﻡ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ ﺑﺠﻨﮕﺠﻮﻳﯽ ﺍﻓﺰﻭﺩﻧﺪ‪.‬‬ ‫ﻣﺎ ﺍﮔﺮ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭﺍ ﺩﺭ ﺁﺧﺮﻫﺎﯼ ﺻﺪﻩ ﻫﺎﯼ ﭼﻬﺎﺭﻡ ﻭ ﺁﻏﺎﺯﻫﺎﯼ ﺻﺪﻩ ﭘﻨﺠﻢ ﻫﺠﺮﯼ ﺑﺪﻳﺪﻩ ﮔﻴﺮﻳﻢ‪ ،‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﺩﺭ ﺩﻟﻴﺮﯼ ﻭ ﺟﻨﮕﺠﻮﻳﯽ ﺑﺴﻴﺎﺭ ﭘﻴﺶ ﺭﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﺴﺖ ﮐﻪ ﺍﺯ ﻳﮑﺴﻮ ﺳﺎﻣﺎﻧﻴﺎﻥ ﺩﺭ ﻣﺎﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﺳﺘﻪ ﺍﻧﺒﻮﻩ‬ ‫ﺗﺮﮐﺎﻥ ﺍﻳﺴﺘﺎﺩﻩ ﺟﻠﻮ ﺗﺎﺧﺖ ﻭ ﻫﺠﻮﻡ ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﮕﺮﻓﺘﻨﺪ‪ ،‬ﻭ ﭼﻨﺎﻧﮑﻪ ﺍﺳﺘﺨﺮﯼ ﻭ ﺩﻳﮕﺮﺍﻥ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﻫﻤﻴﺸﻪ ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﺳﻮﺍﺭﻩ‬ ‫ﺁﻣﺎﺩﻩ ﻭ ﺁﺭﺍﺳﺘﻪ ﺩﺭ ﻣﺮﺯ ﻧﮕﻪ ﻣﻴﺪﺍﺷﺘﻨﺪ‪ ،‬ﺍﺯ ﻳﮑﺴﻮ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﻏﺰﻧﻮﯼ ﺑﺎ ﺳﭙﺎﻫﻴﺎﻥ ﺧﻮﺩ ﺑﮑﺸﻮﺭ ﺑﺰﺭﮒ ﻭ ﭘﻬﻨﺎﻭﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ‬ ‫ﺗﺎﺧﺘﻪ ﺷﻬﺮﻫﺎ ﻣﻴﮕﺸﺎﺩ ﻭ ﺗﺎﺭﺍﺟﻬﺎ ﻣﻴﺂﻭﺭﺩ ﻭ ﺍﺯ ﻳﮑﺴﻮ ﺩﻳﻠﻤﻴﺎﻥ ﻭ ﮔﻴﻼﻧﻴﺎﻥ ﺍﺯ ﮐﻮﻫﺴﺘﺎﻥ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺭﻳﺨﺘﻪ‪ ،‬ﭘﺎﺩﺷﺎﻫﻴﻬﺎ ﺑﻨﻴﺎﺩ‬ ‫ﻣﻴﻨﻬﺎﺩﻧﺪ‪ ،‬ﻭ ﺧﺎﻧﺪﺍﻥ ﺑﻮﻳﻪ ﺗﺎ ﺑﻐﺪﺍﺩ ﭘﻴﺶ ﺭﻓﺘﻪ ﺧﻠﻴﻔﻪ ﺭﺍ ﺯﻳﺮﺩﺳﺖ ﻣﻴﮕﺮﺩﺍﻧﻴﺪﻧﺪ‪ .‬ﻫﻤﻴﻦ ﺩﻭﻟﺘﻬﺎ ﺑﺎ ﺍﻳﻦ ﺟﻨﮕﻬﺎ ﻭ ﻟﺸﮑﺮﮐﺸﻴﻬﺎ ﺑﺎ‬ ‫ﻫﻤﺪﻳﮕﺮ ﻧﻴﺰ ﺩﻭﺳﺘﯽ ﻭ ﻧﺮﻣﺮﻭﻳﯽ ﻧﻨﻤﻮﺩﻩ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﺩ ﻧﻴﺰ ﺟﻨﮕﻬﺎ ﭘﺪﻳﺪ ﻣﻴﺂﻭﺭﺩﻧﺪ‪.‬‬ ‫ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﺟﻨﮕﻬﺎ ﻭ ﺳﺮﮔﺮﻣﻴﻬﺎ ﺩﺭ ﺧﻮﺩ ﮐﺸﻮﺭ‪ ،‬ﺩﻳﺪﻩ ﻣﻴﺸﺪ ﮐﻪ ﺳﺎﻻﻧﻪ ﺩﻩ ﻫﺰﺍﺭﻫﺎ ﻣﺮﺩﺍﻥ ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﺁﻫﻨﮓ ﺁﺳﻴﺎﯼ‬ ‫ﮐﻮﭼﮏ ﮐﺮﺩﻩ ﺩﺭ ﺁﻧﺠﺎ ﺩﺭ ﺟﻨﮕﻬﺎﻳﯽ ﮐﻪ ﻫﻤﻪ ﺳﺎﻟﻪ ﺩﺭ ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎ ﺭﻭﻣﻴﺎﻥ ﺑﺮﭘﺎ ﺷﺪﯼ‪ ،‬ﻫﻤﺪﺳﺘﯽ‬ ‫ﻣﻴﮑﺮﺩﻧﺪ‪ .‬ﻳﮏ ﺳﺎﻝ ﺭﺍ ﻣﺎ ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﻴﻴﺎﺑﻴﻢ ﮐﻪ ﺗﻨﻬﺎ ﺍﺯ ﺧﺮﺍﺳﺎﻥ ﻫﺸﺘﺎﺩ ﻫﺰﺍﺭ ﺗﻦ ﺑﺎﻳﻦ ﺁﻫﻨﮓ ﺭﻭﺍﻧﻪ ﺁﺳﻴﺎﯼ ﮐﻮﭼﮏ ﺷﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﻣﻴﺒﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﺮﺍﻥ ﺍﺯ ﻏﻴﺮﺕ ﻭ ﻣﺮﺩﺍﻧﮕﯽ ﺳﺮﺷﺎﺭ ﻣﻴﺒﻮﺩﻩ ﻭ ﻟﺒﺮﻳﺰ ﻣﻴﺸﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﺘﺨﺮﯼ ﻣﻴﮕﻮﻳﺪ‪ :‬ﻣﻦ ﺩﺭ ﻣﺎﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﺑﺨﺎﻧﻪ ﻫﺮ ﺩﻫﮕﺎﻧﯽ ﮐﻪ ﺭﻓﺘﻢ‪ ،‬ﺍﺳﺒﯽ ﺭﺍ ﺩﺭ ﺍﺳﺘﺒﻞ ﺑﺴﺘﻪ‪ ،‬ﺷﻤﺸﻴﺮﯼ ﺭﺍ ﺍﺯ ﺩﻳﻮﺍﺭ‬ ‫ﺁﻭﻳﺨﺘﻪ ﺩﻳﺪﻡ‪.‬‬ ‫ﺍﻳﻦ ﺣﺎﻝ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺗﺎ ﺁﻏﺎﺯﻫﺎﯼ ﺻﺪﻩ ﭘﻨﺠﻢ ﻣﻴﺒﻮﺩﻩ‪ .‬ﺍﻳﻦ ﺻﺪﻩ ﻣﻴﮕﺬﺭﺩ‪ ،‬ﻭ ﺻﺪﻩ ﺷﺸﻢ ﺍﺯ ﭘﯽ ﺁﻥ ﺁﻣﺪﻩ ﻣﻴﺮﻭﺩ ﻭ ﺩﺭ‬ ‫ﺁﻏﺎﺯﻫﺎﯼ ﺻﺪﻩ ﻫﻔﺘﻢ ﺍﻳﻦ ﮐﺸﻮﺭ ﺩﭼﺎﺭ ﺗﺎﺧﺖ ﻭ ﺗﺎﺯ ﻣﻐﻮﻻﻥ ﻣﻴﮕﺮﺩﺩ ﻭ ﺩﺭ ﺁﻧﺠﺎﺳﺖ ﮐﻪ ﻣﺎ ﺑﺎ ﭼﻴﺴﺘﺎﻥ ﺗﺎﺭﻳﺨﯽ ﺭﻭﺑﺮﻭ‬ ‫ﻣﻴﮕﺮﺩﻳﻢ‪ .‬ﺯﻳﺮﺍ ﻣﻴﺒﻴﻨﻴﻢ ﭼﻨﮕﻴﺰﺧﺎﻥ ﮐﻪ ﺑﻤﺎﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﺁﻣﺪ‪ ،‬ﭼﻬﺎﺭﺳﺎﻝ ﺩﺭ ﺁﻧﺠﺎ ﻭ ﺩﺭ ﺧﻮﺍﺭﺯﻡ ﻭ ﺩﺭ ﺑﺨﺎﺭﺍ ﺑﻮﻳﺮﺍﻥ ﮐﺮﺩﻥ ﺷﻬﺮﻫﺎ‬ ‫ﻭ ﮐﺸﺘﻦ ﻣﺮﺩﺍﻥ ﻭ ﺑﺮﺩﻩ ﮔﺮﻓﺘﻦ ﺯﻧﺎﻥ ﭘﺮﺩﺍﺧﺖ ﻭ ﺁﻧﭽﻪ ﻣﻴﺘﻮﺍﻧﺴﺖ ﺍﺯ ﺳﺘﻢ ﺑﻤﺮﺩﻡ ﺁﻧﺠﺎﻫﺎ ﺩﺭﻳﻎ ﻧﺪﺍﺷﺖ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﻭ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﻋﺮﺍﻕ ﻭ ﻓﺎﺭﺱ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﻣﺮﺩﻡ ﺑﺘﮑﺎﻥ ﻧﻴﺎﻣﺪﻧﺪ‪ ،‬ﻭ ﮐﺴﯽ ﺑﺎﻳﻦ ﺍﻧﺪﻳﺸﻪ ﻧﻴﻔﺘﺎﺩ ﮐﻪ ﺩﺳﺘﻪ ﺍﯼ ﭘﺪﻳﺪ ﺁﻭﺭﺩ ﻭ ﺑﻴﺎﺭﯼ‬ ‫ﺁﻥ ﺳﺘﻤﺪﻳﺪﮔﺎﻥ ﺷﺘﺎﺑﺪ ﻭ ﻳﺎ ﺁﻣﺎﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺍﮔﺮ ﻣﻐﻮﻻﻥ ﺑﺎﻳﻨﺴﻮ ﺩﺭﺁﻣﺪﻧﺪ‪ ،‬ﺑﺎ ﺁﻧﺎﻥ ﺟﻨﮓ ﮐﻨﺪ‪ .‬ﺍﺯ ﻣﻠﻴﻮﻧﻬﺎ ﻣﺮﺩﻡ‪ ،‬ﻳﮑﯽ ﭼﻨﻴﻦ‬ ‫ﻣﺮﺩﺍﻧﮕﯽ ﺍﺯ ﺧﻮﺩ ﻧﻨﻤﻮﺩ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﺪﺗﺮ ﺍﺯ ﻫﻤﻪ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﭼﻨﮕﻴﺰﺧﺎﻥ ﺩﻭ ﺗﻦ ﺍﺯ ﺳﺮﺩﺍﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﺑﻨﺎﻡ ﻳﻤﻪ ﻭ ﺳﻮﺗﺎﯼ ﺑﺎ ﺳﯽ ﻫﺰﺍﺭ ﺗﻦ‪ ،‬ﺍﺯ ﺩﻧﺒﺎﻝ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ‬ ‫ﻓﺮﺳﺘﺎﺩ ﻭ ﺁﻧﺎﻥ ﺍﺯ ﺟﻴﺤﻮﻥ ﮔﺬﺷﺘﻪ ﺍﺯ ﺧﺮﺍﺳﺎﻥ ﮐﺸﺘﺎﺭﮐﻨﺎﻥ ﭘﻴﺶ ﺁﻣﺪﻧﺪ ﻭ ﻳﮑﺪﺳﺘﻪ ﺍﺯ ﺭﺍﻩ ﻣﺎﺯﻧﺪﺭﺍﻥ‪ ،‬ﻭ ﺩﺳﺘﻪ ﺩﻳﮕﺮﯼ ﺍﺯ ﺭﺍﻩ‬ ‫ﺧﻮﺍﺭ ﻭ ﻭﺭﺍﻣﻴﻦ‪ ،‬ﺑﻪ ﺭﯼ ﻭ ﻫﻤﺪﺍﻥ ﺭﺳﻴﺪﻧﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎﻫﺎ ﺑﮑﺸﺘﺎﺭ ﻭ ﺁﺯﺍﺭ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﻭ ﺳﭙﺲ ﺑﺂﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻓﺘﻪ‪ ،‬ﺯﻣﺴﺘﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ﺁﻧﺠﺎ ﺑﺴﺮ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﺑﻬﺎﺭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺑﺮﺍﯼ ﮐﺸﺘﺎﺭ ﻭ ﺗﺎﺭﺍﺝ ﭘﺮﺍﮐﻨﺪﻩ ﺷﺪﻧﺪ‪.‬‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻪ ﺩﻟﻴﺮﯼ ﻣﻴﺪﺍﺷﺘﻨﺪ ﮐﻪ ﺑﺠﻨﮓ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺩﺳﺖ ﺩﺷﻤﻨﺎﻥ ﺭﺍ ﺑﺮﺗﺎﺑﻨﺪ ﻭ ﻧﻪ ﮐﺎﺭﺩﺍﻧﯽ ﺍﺯ ﺧﻮﺩ ﻣﻴﻨﻤﻮﺩﻧﺪ ﮐﻪ ﺑﺎﺭﯼ ﺍﺯ‬ ‫ﺩﺭ ﺯﻳﻨﻬﺎﺭﺧﻮﺍﻫﯽ ﺩﺭﺁﻳﻨﺪ ﻭ ﺧﺎﻧﺪﺍﻧﻬﺎ ﺭﺍ ﺍﺯ ﮔﺰﻧﺪ ﻧﮕﻪ ﺩﺍﺭﻧﺪ‪ .‬ﺳﺒﮑﺴﺮﺍﻧﻪ ﺍﺯ ﺟﻠﻮ ﺩﺷﻤﻦ ﺩﺭﻣﻴﺂﻣﺪﻧﺪ ﻭ ﺑﻴﺴﺮ ﻭ ﺳﺎﻣﺎﻥ ﺟﺴﺖ ﻭ‬ ‫ﺧﻴﺰﻫﺎﻳﯽ ﻣﻴﮑﺮﺩﻧﺪ ﻭ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ ﺷﮑﺴﺖ ﺧﻮﺭﺩﻩ‪ ،‬ﺯﺑﻮﻥ ﺩﺷﻤﻦ ﻣﻴﮕﺮﺩﻳﺪﻧﺪ‪.‬‬ ‫ﺩﺭ ﺁﻥ ﭘﻴﺸﺂﻣﺪ ﺍﺯ ﻫﻤﻪ ﺷﻬﺮﻫﺎﯼ ﺑﺰﺭﮒ ﺍﻳﺮﺍﻥ ﺗﻨﻬﺎ ﺗﺒﺮﻳﺰ ﺁﺳﻮﺩﻩ ﻣﺎﻧﺪ ﻭ ﺁﻥ ﺩﺭ ﺳﺎﻳﻪ ﮐﺎﺭﺩﺍﻧﯽ ﻭ ﺩﻟﻴﺮﯼ ﺷﻤﺲ ﺍﻟﺪﻳﻦ‬ ‫ﻃﻐﺮﺍﻳﯽ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﻳﮑﺴﻮ ﻧﻴﺮﻭ ﺍﻧﺪﻭﺧﺖ ﻭ ﺑﺎﺭﻭﻫﺎﯼ ﺷﻬﺮ ﺭﺍ ﺍﺳﺘﻮﺍﺭ ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﻭ ﺍﺯ ﻳﮑﺴﻮ ﺳﺒﮑﺴﺮﯼ ﻧﻨﻤﻮﺩﻩ‪ ،‬ﻓﺮﺳﺘﺎﺩﮔﺎﻥ‬ ‫ﺑﻤﻐﻮﻻﻥ ﻓﺮﺳﺘﺎﺩ ﻭ ﺩﺭ ﺁﺷﺘﯽ ﻭ ﺁﺷﻨﺎﻳﯽ ﮐﻮﻓﺖ ﻭ ﻫﻤﺎﻧﺎ ﻧﺨﺴﺖ ﺑﺎﺭ ﺑﻮﺩ ﮐﻪ ﻣﻐﻮﻻﻥ ﻳﮏ ﺭﻓﺘﺎﺭ ﺑﺨﺮﺩﺍﻧﻪ ﻭ ﻣﺮﺩﺍﻧﻪ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﻣﻴﺪﻳﺪﻧﺪ ﻭ ﺍﺯ ﺍﻳﻨﺮﻭ ﺧﻮﺍﻫﺶ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ‪ ،‬ﺑﺴﺮ ﺗﺒﺮﻳﺰ ﻧﺮﻓﺘﻨﺪ ﻭ ﺁﻥ ﺷﻬﺮ ﺍﺯ ﮐﺸﺘﺎﺭ ﻭ ﺗﺎﺭﺍﺝ ﺁﺳﻮﺩﻩ ﻣﺎﻧﺪ‪.‬‬ ‫ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎ ﺍﺯ ﻣﺮﻭ ﻭ ﺑﻠﺦ ﻭ ﻧﻴﺸﺎﺑﻮﺭ ﻭ ﺭﯼ ﻭ ﻫﻤﺪﺍﻥ ﺁﺳﻴﺒﻬﺎﯼ ﺑﺴﻴﺎﺭ ﺩﻳﺪﻧﺪ ﻭ ﻳﻤﻪ ﻭ ﺳﻮﺗﺎﯼ ﭼﻮﻥ ﮐﺎﺭﯼ ﮐﻪ ﺑﺎﻳﺴﺘﯽ‬ ‫ﮐﻨﻨﺪ ﮐﺮﺩﻧﺪ‪ ،‬ﺍﺯ ﺭﺍﻩ ﻗﻔﻘﺎﺯ ﻭ ﮔﺮﺟﺴﺘﺎﻥ ﻭ ﺷﻤﺎﻝ ﺩﺭﻳﺎﯼ ﺧﺰﺭ ﺑﻠﺸﮑﺮﮔﺎﻩ ﺧﻮﺩ ﭘﻴﻮﺳﺘﻨﺪ‪.‬‬ ‫ﺑﮕﻔﺘﻪ ﺍﺑﻦ ﺍﺛﻴﺮ ﺩﺭ ﮐﺎﻣﻞ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ ،‬ﺍﻳﻦ ﻳﮏ ﺍﻧﺪﻭﻩ ﺩﻟﮕﺪﺍﺯ ﺑﺰﺭﮔﯽ ﺑﻮﺩ‪.‬‬ ‫ﺁﺭﯼ‪ ،‬ﺍﻧﺪﻭﻩ ﺩﻟﮕﺪﺍﺯ ﺑﺰﺭﮔﯽ ﺑﻮﺩ ﮐﻪ ﺳﯽ ﻫﺰﺍﺭ ﺗﻦ ﺍﺯ ﺍﻳﻨﺴﺮ ﮐﺸﻮﺭ ﺩﺭﺁﻳﻨﺪ ﻭ ﮐﺸﺘﺎﺭﮐﻨﺎﻥ ﻭ ﺗﺎﺭﺍﺝ ﮐﻨﺎﻥ ﺍﺯ ﺁﻧﺴﺮ ﺑﻴﺮﻭﻥ‬ ‫ﺭﻭﻧﺪ ﻭ ﻣﺮﺩﻡ ﭼﻨﺪﺍﻥ ﺩﺭﻣﺎﻧﺪﻩ ﻭ ﺯﺑﻮﻥ ﺑﺎﺷﻨﺪ ﮐﻪ ﺟﻠﻮ ﺁﻧﺎﻥ ﻧﺘﻮﺍﻧﻨﺪ ﮔﺮﻓﺖ‪ .‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﮔﺮ ﺩﺭﻣﺎﻧﺪﻩ ﻭ ﺑﻴﻤﺎﺭ ﻧﺒﻮﺩﻧﺪﯼ‪ ،‬ﻳﮑﺘﻦ ﺍﺯ ﺁﻥ‬ ‫ﺳﯽ ﻫﺰﺍﺭ ﺗﻦ ﺯﻧﺪﻩ ﺑﻴﺮﻭﻥ ﻧﺮﻓﺘﯽ‪ .‬ﺭﺍﺳﺘﺴﺖ ﮐﻪ ﺳﭙﺎﻫﻴﺎﻥ ﺟﻨﮓ ﺁﺯﻣﻮﺩﻩ ﻧﻤﻴﺪﺍﺷﺘﻨﺪ ﻭ ﺟﻨﮓ ﺭﻭﺑﺮﻭ ﻧﺘﻮﺍﻧﺴﺘﻨﺪﯼ ﮐﺮﺩ‪ ،‬ﻭﻟﯽ ﺍﻳﻦ‬ ‫ﺗﻮﺍﻧﺴﺘﻨﺪﯼ ﮐﺮﺩ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﮔﺮﺩﻧﻪ ﻭ ﺁﻥ ﺩﺭﻩ ﺟﻠﻮﺷﺎﻥ ﮔﻴﺮﻧﺪ ﻭ ﺑﺴﺮﺷﺎﻥ ﺗﺎﺯﻧﺪ ﻭ ﺟﻨﮓ ﻭ ﮔﺮﻳﺰ ﮐﻨﻨﺪ‪ .‬ﻣﺮﺩﻡ ﺍﮔﺮ ﺑﺸﻮﺭﻧﺪ ﻭ‬ ‫ﺁﻣﺎﺩﻩ ﺟﻨﮓ ﮔﺮﺩﻧﺪ‪ ،‬ﺍﺯ ﻣﻴﺎﻧﺸﺎﻥ ﺩﻟﻴﺮﺍﻧﯽ ﺑﺮﺧﻴﺰﺩ ﻭ ﺍﺯ ﺁﻧﺎﻥ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﮐﺎﺭﺩﺍﻥ ﭘﺪﻳﺪ ﺁﻳﺪ‪ .‬ﺳﺨﻦ ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﻫﻴﭻ ﻧﺸﻮﺭﻳﺪﻩ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻥ ﺩﺷﻤﻨﺎﻥ ﺧﻮﻧﺨﻮﺍﺭﯼ ﺭﺍ ﺩﺭ ﮐﺸﻮﺭ ﺧﻮﺩ ﺩﻳﺪﻩ‪ ،‬ﺑﺘﮑﺎﻧﯽ ﺑﺮﻧﺨﺎﺳﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﻣﺎ ﻣﻴﭙﺮﺳﻴﻢ‪ :‬ﺍﻳﻦ ﺑﻴﺪﺭﺩﯼ ﻭ ﺳﺴﺘﯽ ﺍﺯ ﮐﺠﺎ ﺑﻮﺩﻩ؟!‪ ..‬ﺍﻳﻦ ﺑﻴﺮﮔﯽ ﻭ ﭘﺴﺘﯽ ﭼﻪ ﺷﻮﻧﺪﯼ ﺩﺍﺷﺘﻪ؟!‪ ..‬ﻣﮕﺮ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁﻥ ﻧﻤﻴﺒﻮﺩﻧﺪ‬ ‫ﮐﻪ ﺩﺭ ﺻﺪﻩ ﻫﺎﯼ ﭼﻬﺎﺭﻡ ﻭ ﭘﻨﺠﻢ ﺁﻥ ﺩﻟﻴﺮﻳﻬﺎ ﻭ ﺟﻨﮕﺠﻮﻳﻴﻬﺎ ﺍﺯ ﺧﻮﺩ ﻣﻴﻨﻤﻮﺩﻧﺪ؟!‪ ..‬ﭘﺲ ﭼﻪ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺻﺪﻩ ﻫﻔﺘﻢ ﺍﻳﻦ‬ ‫ﺩﺭﻣﺎﻧﺪﮔﯽ ﻭ ﺯﺑﻮﻧﯽ ﺭﺍ ﻣﺎ ﺍﺯ ﺁﻧﺎﻥ ﻣﻴﺒﻴﻨﻴﻢ؟!‪ ..‬ﺁﻳﺎ ﺩﺭ ﺁﻥ ﺩﻭ ﺻﺪ ﺳﺎﻝ ﭼﻪ ﺭﺥ ﺩﺍﺩﻩ ﺑﻮﺩ؟!‪..‬‬ ‫ﺗﺎﮐﻨﻮﻥ ﮐﺴﯽ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﮕﻔﺘﮕﻮ ﻭ ﺟﺴﺘﺠﻮﻳﯽ ﻧﭙﺮﺩﺍﺧﺘﻪ ﻭ ﭘﺎﺳﺨﯽ ﺑﺎﻳﻦ ﭘﺮﺳﺸﻬﺎ ﺩﺍﺩﻩ ﻧﺸﺪﻩ‪ .‬ﻭﻟﯽ ﻣﺎ ﭘﺎﺳﺦ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﻣﻴﺪﺍﻧﻴﻢ‪.‬‬ ‫ﺩﺭ ﺁﻥ ﺩﻭ ﺻﺪ ﺳﺎﻝ ﺩﺭ ﺍﻳﺮﺍﻥ ﭼﻨﺪ ﺭﺷﺘﻪ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺯﻫﺮﺁﻟﻮﺩﯼ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﭘﺮﺍﮐﻨﺪﻩ ﺷﺪﻩ ﻭ ﻫﻤﮕﯽ‬ ‫ﺭﺍ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﺟﻨﮓ ﻭ ﻣﺮﺩﺍﻧﮕﯽ ﺩﻭﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺳﻬﺸﻬﺎﯼ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﮐﺎﺭ ﺍﻧﺪﺍﺧﺘﻪ ﺑﻮﺩﻩ‪ .‬ﻳﮑﯽ ﺍﺯ ﺁﻥ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ‪ ،‬ﺻﻮﻓﻴﮕﺮﯼ‬ ‫ﻭ ﺩﻳﮕﺮﯼ ﺑﺎﻃﻨﻴﮕﺮﯼ ﻭ ﺳﻮﻡ ﺧﺮﺍﺑﺎﺗﻴﮕﺮﯼ ﻣﻴﺒﻮﺩ )ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﺩﺭ ﺍﻳﻦ ﺩﻓﺘﺮﭼﻪ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﻭ ﺑﺎﻃﻨﻴﮕﺮﯼ ﻭ ﺧﺮﺍﺑﺎﺗﻴﮕﺮﯼ ﺭﺍ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻧﻴﺰ ﺩﺭ ﺟﺎﯼ ﺩﻳﮕﺮﯼ‪ ١‬ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﺍﻳﻢ(‪ .‬ﺁﻧﭽﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺭﺍ ﺳﺴﺖ ﻭ ﺑﻴﺮﮒ ﺳﺎﺧﺘﻪ‪ ،‬ﻭ ﭼﻴﺮﮔﯽ ﻣﻐﻮﻻﻥ ﺭﺍ ﺑﺪﺍﻧﺴﺎﻥ ﺁﺳﺎﻥ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻩ‪ ،‬ﺍﻳﻦ ﻧﺎﺩﺍﻧﻴﻬﺎ ﻭ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﺳﺖ‪.‬‬ ‫ﺭﺍﺳﺘﺴﺖ ﮐﻪ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺗﺎﺭﻳﺨﻬﺎ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ ،‬ﻣﻐﻮﻻﻥ ﺭﺍ ﺑﺎﻳﺮﺍﻥ ﺳﺮﮐﺸﻴﻬﺎﯼ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﺁﻭﺭﺩ‬ ‫ﻭ ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ ﻟﺸﮑﺮﻫﺎﯼ ﺟﻨﮓ ﺁﺯﻣﻮﺩﻩ ﺭﺍ )ﮐﻪ ﺗﻮﺍﻧﺴﺘﻨﺪﯼ ﺟﻠﻮ ﻣﻐﻮﻻﻥ ﺭﺍ ﺑﮕﻴﺮﻧﺪ( ﺗﺮﺳﻨﺪﮔﯽ ﻭ ﮐﺎﺭﻧﺪﺍﻧﯽ ﺍﻭ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩ‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮﯼ ﺍﻟﻨﺎﺻﺮﺍﻟﺪﻳﻦ ﺍﷲ ﺧﻠﻴﻔﻪ ﻋﺒﺎﺳﯽ ﻭ ﺩﻳﮕﺮ ﺑﺰﺭﮔﺎﻥ ﭘﺴﺘﻴﻬﺎ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ ﻭ ﭼﻨﺎﻧﮑﻪ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﺩﺳﺘﯽ ﺩﺭ ﮐﺎﺭ‬ ‫ﻣﻴﺪﺍﺷﺘﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﻫﻨﮕﺎﻣﻴﮑﻪ ﻣﻐﻮﻻﻥ ﺩﺭ ﻣﺎﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﺁﻥ ﻗﺼﺎﺑﻴﻬﺎ ﺭﺍ ﻣﻴﮑﺮﺩﻧﺪ‪ ،‬ﭼﮕﻮﻧﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻳﺎ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺑﺘﮑﺎﻥ ﻧﻴﺎﻣﺪﻧﺪ؟!‪ ..‬ﭼﮕﻮﻧﻪ ﺑﻴﺎﺭﯼ ﻫﻢ ﻣﻴﻬﻨﺎﻥ ﺧﻮﺩ ﻧﺸﺘﺎﻓﺘﻨﺪ؟!‪ ..‬ﭼﮕﻮﻧﻪ ﺑﺂﻳﻨﺪﻩ ﺧﻮﺩ ﻧﻴﻨﺪﻳﺸﻴﺪﻧﺪ؟!‪ ..‬ﻫﻤﻪ‬ ‫ﭼﻴﺰ ﺑﮑﻨﺎﺭ‪ ،‬ﺑﺂﻥ ﺩﺍﺳﺘﺎﻥ ﺳﯽ ﻫﺰﺍﺭ ﺗﻦ ﭼﻪ ﮔﻮﻳﻴﻢ؟!‪ ..‬ﭼﺮﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺎﺧﺖ ﻭ ﮐﺸﺘﺎﺭ ﻳﻤﻪ ﻭ ﺳﻮﺗﺎﯼ ﺍﻳﺴﺘﺎﺩﮔﯽ ﻧﻨﻤﻮﺩﻧﺪ؟!‪ ..‬ﻳﮏ‬ ‫ﻣﺮﺩﻣﯽ ﮐﻪ ﺩﺷﻤﻨﺎﻥ ﺑﺂﻥ ﺧﻮﻧﺨﻮﺍﺭﯼ ﺭﺍ ﺩﺭ ﻧﺰﺩﻳﮑﯽ ﻳﺎ ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﺩ ﻣﻴﺪﻳﺪﻧﺪ‪ ،‬ﺑﺎﻳﺴﺘﯽ ﺑﺠﻨﺒﻨﺪ ﻭ ﺑﺸﻮﺭﻧﺪ ﻭ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﭼﺎﺭﻩ‬ ‫ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺟﻨﮓ ﺍﺯ ﺭﻭﺑﺮﻭ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ‪ ،‬ﺳﺮ ﮔﺮﺩﻧﻪ ﻫﺎ ﺭﺍ ﮔﻴﺮﻧﺪ ﻭ ﻳﺎ ﺩﺭ ﭘﺸﺖ ﺩﻳﻮﺍﺭﻫﺎﯼ ﺷﻬﺮ ﺑﺎﻳﺴﺘﻨﺪ‪.‬‬ ‫ﺍﻳﺮﺍﻥ ﺁﻧﺮﻭﺯﯼ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺍﻳﻦ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺩﺭ ﺷﻬﺮﻫﺎ ﻭ ﺁﺑﺎﺩﻳﻬﺎ ﺍﻧﺒﻮﻩ ﺗﺮ ﻣﻴﺒﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮ ﺍﻳﺮﺍﻧﻴﺎﻥ ﭘﺸﺘﮕﺮﻣﯽ ﺑﻤﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﻋﺮﺍﻕ ﻭ ﺳﻮﺭﻳﺎ ﻭ ﻣﺼﺮ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﻣﻴﺪﺍﺷﺘﻨﺪ‪ .‬ﻳﮏ ﭼﻨﻴﻦ ﺗﻮﺩﻩ ﺑﺰﺭﮔﯽ ﭼﺸﺪﻩ ﮐﻪ ﺑﺪﺍﻧﺴﺎﻥ ﺯﺑﻮﻧﯽ ﻭ ﻧﺎﺗﻮﺍﻧﯽ ﺍﺯ ﺧﻮﺩ‬ ‫ﻧﻤﻮﺩﻩ؟!‪..‬‬ ‫ﭘﺎﺳﺦ ﻫﻤﺎﻧﺴﺖ ﮐﻪ ﺩﺍﺩﻩ ﺍﻳﻢ‪ .‬ﻫﻨﮕﺎﻣﻴﮑﻪ ﻣﻐﻮﻻﻥ ﺑﺎﻳﺮﺍﻥ ﺁﻣﺪﻧﺪ‪ ،‬ﺍﺯ ﺩﻳﺮﺑﺎﺯ ﺩﺭ ﺍﻳﻦ ﮐﺸﻮﺭ ﮔﻔﺘﮕﻮﯼ ﮐﺸﻮﺭﺩﺍﺭﯼ ﻭ ﺟﻨﮓ‬ ‫ﻭ ﻣﺮﺩﺍﻧﮕﯽ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻴﺰﻫﺎ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺍﺯ ﻳﺎﺩﻫﺎ ﺭﻓﺘﻪ‪ ،‬ﻭ ﻳﮑﺮﺷﺘﻪ ﮔﻔﺘﮕﻮﻫﺎﯼ ﺩﻳﮕﺮﯼ ـ ﺍﺯ ﺑﯽ ﺍﺭﺟﯽ ﺟﻬﺎﻥ ﻭ ﺑﺪﯼ‬ ‫ﺟﻨﮓ ﻭ ﺑﻴﻬﻮﺩﻩ ﺑﻮﺩﻥ ﮐﻮﺷﺶ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ـ ﺑﺠﺎﯼ ﺁﻧﻬﺎ ﺁﻣﺪﻩ ﺑﻮﺩ‪ .‬ﺻﻮﻓﻴﺎﻥ ﻭ ﺧﺮﺍﺑﺎﺗﻴﺎﻥ ﻭ ﺑﺎﻃﻨﻴﺎﻥ ﻫﻤﻪ ﻣﺮﺩﻡ ﻧﻤﻴﺒﻮﺩﻧﺪ‪،‬‬ ‫ﻟﻴﮑﻦ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺍﻳﺸﺎﻥ ﺑﻬﻤﻪ ﺩﻟﻬﺎ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺑﻮﺩ‪.‬‬ ‫ﺍﺯ ﻫﻤﺎﻥ ﺯﻣﺎﻧﻬﺎ ﻳﮏ ﮐﺘﺎﺏ ﻧﻴﮑﯽ ﺩﺭ ﺩﺳﺖ ﻣﺎﺳﺖ ﮐﻪ ﮔﻮﺍﻩ ﻧﻴﮑﯽ ﺑﺎﻳﻦ ﮔﻔﺘﻪ ﻫﺎﯼ ﻣﺎ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻭ ﺁﻥ ﺳﻔﺮﻧﺎﻣﻪ ﺍﺑﻦ ﺟﺒﻴﺮ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﺮﺩ ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪ ٥٧٨‬ﺍﺯ ﺍﻧﺪﻟﺲ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﻭ ﺍﺯ ﺭﺍﻩ ﻣﺼﺮ ﻭ ﺩﺭﻳﺎ ﺑﻤﮑﻪ ﺭﻓﺘﻪ ﻭ ﺩﺭ ﺑﺎﺯﮔﺸﺖ‪ ،‬ﻋﺮﺍﻕ ﻭ ﺳﻮﺭﻳﺎ ﻭ‬ ‫ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺭﺍ ﺩﻳﺪﻩ‪ ،‬ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﺁﮔﺎﻫﻴﻬﺎﯼ ﻧﻴﮑﯽ ﺍﺯ ﺣﺎﻝ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻤﺎ ﻣﻴﺪﻫﺪ‪ .‬ﺑﻨﻮﺷﺘﻪ ﺍﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺻﻮﻓﻴﺎﻥ ﺑﺴﻴﺎﺭ‬ ‫ﻓﺮﺍﻭﺍﻥ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﻭ ﺑﺎ ﺁﺳﻮﺩﮔﯽ ﻭ ﺧﻮﺷﯽ ﺭﻭﺯ ﻣﻴﮕﺰﺍﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺑﺎﺯﺍﺭﯼ ﺷﺪﻩ‪ ،‬ﺩﺭﻭﻳﺸﯽ ﻭ‬ ‫ﭘﺎﺭﺳﺎﻳﯽ ﻭ ﭼﺸﻢ ﭘﻮﺷﯽ ﺍﺯ ﺟﻬﺎﻥ ﻋﻨﻮﺍﻥ ﻧﻴﮑﯽ ﺑﺮﺍﯼ ﺧﻮﺩﻧﻤﺎﻳﺎﻥ ﻣﻴﺒﻮﺩﻩ‪ .‬ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻭﺍﻋﻈﺎﻥ ﻣﺮﺩﻣﺮﺍ ﺑﮕﺮﻳﺴﺘﻦ ﻭﺍ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺳﺨﻦ ﺍﺯ »ﻋﺸﻖ ﺑﺨﺪﺍ« ﻭ »ﻭﺟﺪ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻣﻴﺮﻓﺘﻪ‪ .‬ﺩﺭ ﺑﻐﺪﺍﺩ ﺍﺑﻦ ﺟﻮﺯﯼ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻭﺍﻋﻆ ﺁﻧﺠﺎ ﺷﻤﺮﺩﻩ ﻣﻴﺸﺪﻩ ﻭ‬ ‫ﺍﻳﻦ ﻣﺮﺩ ﺑﺎﻻﯼ ﻣﻨﺒﺮ ﺷﻌﺮﻫﺎﯼ ﺻﻮﻓﻴﺎﻧﻪ ﻣﻴﺨﻮﺍﻧﺪﻩ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻣﻴﮕﺮﻳﺎﻧﻴﺪﻩ ﻭ ﺩﺭ ﻫﺮ ﺑﺎﺭ ﮐﺴﺎﻥ ﺑﺴﻴﺎﺭﯼ ﺭﺍ ﺑﺴﺮ ﺗﺮﺍﺷﻴﺪﻥ ﻭ‬ ‫ﺩﺭﻭﻳﺸﯽ ﻭ ﭘﺎﺭﺳﺎﻳﯽ ﮔﺰﻳﺪﻥ ﻭﺍ ﻣﻴﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﻫﻤﻪ ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﮐﻪ ﺍﻭ ﺩﺭ ﮐﺘﺎﺏ ﺧﻮﺩ ﻧﻮﺷﺘﻪ‪ ،‬ﺷﻤﺎ ﻳﮑﺠﺎﻳﯽ ﺭﺍ ﻧﺨﻮﺍﻫﻴﺪ‬ ‫ﻳﺎﻓﺖ ﮐﻪ ﺳﺨﻦ ﺍﺯ ﻧﮕﻬﺪﺍﺭﯼ ﮐﺸﻮﺭ ﻭ ﺟﻨﮓ ﻭ ﻣﺮﺩﺍﻧﮕﯽ ﺑﻤﻴﺎﻥ ﺁﻣﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﺑﺴﻴﺎﺭ ﺩﻭﺭ‬ ‫ﺑﻮﺩﻩ ﻭ ﻫﻤﺎﻧﺎ ﻧﮕﻬﺪﺍﺭﯼ ﮐﺸﻮﺭ ﻭ ﺟﻠﻮﮔﻴﺮﯼ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﻭ ﺟﻨﮓ ﺑﺎ ﺁﻧﺎﻥ ﺭﺍ ﺑﺎﻳﺎﯼ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﺍﻣﻴﺮﺍﻥ ﻭ ﺳﭙﺎﻫﻴﺎﻥ ﺍﻳﺸﺎﻥ ﺩﺍﻧﺴﺘﻪ‬ ‫ﻭ ﺁﻧﺎﻥ ﺭﺍ »ﺍﻫﻞ ﺩﻧﻴﺎ« ﺷﻨﺎﺧﺘﻪ‪ ،‬ﺧﻮﺍﺭ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪.‬‬

‫‪ -١‬ﺩﺭﺑﺎﺭﻩ ﺧﺮﺍﺑﺎﺗﻴﺎﻥ ﻛﺘﺎﺑﭽﻪ »ﺣﺎﻓﻆ ﭼﻪ ﻣﻴﮕﻮﻳﺪ؟« ﺩﻳﺪﻩ ﺷﻮﺩ ﻭ ﺩﺭﺑﺎﺭﻩ ﺑﺎﻃﻨﻴﺎﻥ ﺩﺭ ﻛﺘﺎﺑﭽﻪ ﺩﻳﮕﺮﻱ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﻧﻴﮏ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ ﮐﻪ ﺍﻳﻦ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﮐﺎﺭﮔﺮ ﺍﻓﺘﺎﺩﻩ ﻭ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻧﺪﻳﺸﻪ‬ ‫ﺟﻨﮓ ﻭ ﻣﺮﺩﺍﻧﮕﯽ ﺭﺍ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﻭﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ ،‬ﺑﻠﮑﻪ ﻓﻬﻢ ﻭ ﺧﺮﺩ ﺭﺍ ﻧﻴﺰ ﺑﺎﺯ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﻳﮏ ﺩﺍﺳﺘﺎﻥ ﺗﺎﺭﻳﺨﯽ ﺩﻳﮕﺮﯼ‬ ‫ﺩﺭﻣﻴﺎﻧﺴﺖ ﮐﻪ ﺍﻳﻨﮏ ﺑﺎﺯ ﻣﻴﻨﻤﺎﻳﻴﻢ‪:‬‬ ‫ﻳﻤﻪ ﻭ ﺳﻮﺗﺎﯼ ﺑﺎ ﺳﯽ ﻫﺰﺍﺭ ﺗﻦ ﺍﺯ ﺁﻧﺴﺮ ﮐﺸﻮﺭ ﺩﺭﺁﻣﺪﻧﺪ ﻭ ﺍﺯ ﺍﻳﻨﺴﺮﺵ ﺩﺭ ﺭﻓﺘﻨﺪ ﻭ ﺁﻧﻬﻤﻪ ﺧﻮﻧﻬﺎ ﺭﻳﺨﺘﻨﺪ ﻭ ﻭﻳﺮﺍﻧﻴﻬﺎ‬ ‫ﮐﺮﺩﻧﺪ‪ .‬ﭼﻨﮕﻴﺰﺧﺎﻥ ﭼﻬﺎﺭ ﺳﺎﻝ ﺩﺭ ﻣﺎﻭﺭﺍﺀﺍﻟﻨﻬﺮ ﻭ ﺧﻮﺍﺭﺯﻡ ﻭ ﺑﺨﺎﺭﺍ ﮐﺸﺘﺎﺭ ﻭ ﻭﻳﺮﺍﻧﯽ ﺩﺭﻳﻎ ﻧﻤﻴﮕﻔﺖ ﻭ ﺳﭙﺲ ﻧﻴﺰ ﺑﺨﺮﺍﺳﺎﻥ‬ ‫ﺩﺭﺁﻣﺪﻩ ﺗﺎ ﻏﺰﻧﻴﻦ ﭘﻴﺶ ﺭﻓﺖ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺑﺎ ﺻﺪ ﻫﺰﺍﺭﺍﻥ ﺩﺧﺘﺮﺍﻥ ﻭ ﺯﻧﺎﻥ ﮐﻪ ﺑﺒﺮﺩﮔﯽ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﺑﻤﻐﻮﻟﺴﺘﺎﻥ ﺑﺎﺯﮔﺮﺩﻳﺪ‪ .‬ﭘﺴﺮﺍﻥ‬ ‫ﺍﻭ‪ ،‬ﺍﮐﺘﺎﯼ ﻭ ﺗﻮﻟﯽ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﮐﺸﺘﺎﺭ ﻭ ﻭﻳﺮﺍﻧﻴﻬﺎﯼ ﺑﺴﻴﺎﺭ ﮐﺮﺩﻩ‪ ،‬ﺷﻬﺮﻫﺎﯼ ﺑﺰﺭﮔﯽ ﺭﺍ ﺍﺯ ﺁﺑﺎﺩﯼ ﺍﻧﺪﺍﺧﺘﻨﺪ‪.‬‬ ‫ﺁﻳﺎ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻳﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﭼﻪ ﺑﺎﻳﺴﺘﯽ ﮐﻨﻨﺪ؟!‪ ..‬ﺁﻳﺎ ﻧﺒﺎﻳﺴﺘﯽ ﺍﺯ ﮔﺬﺷﺘﻪ ﭘﻨﺪ ﮔﺮﻓﺘﻪ ﺑﻨﺸﻴﻨﻨﺪ ﻭ ﺑﻴﻨﺪﻳﺸﻨﺪ‬ ‫ﮐﻪ ﻣﺎﻳﻪ ﺁﻥ ﺑﺪﺑﺨﺘﻴﻬﺎ ﭼﻪ ﺑﻮﺩﻩ ﻭ ﺑﺮﺍﯼ ﺁﻳﻨﺪﻩ ﭼﻪ ﺑﺎﻳﺪ ﮐﺮﺩ؟!‪ ..‬ﺁﻳﺎ ﻧﺒﺎﻳﺴﺘﯽ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﻣﻐﻮﻻﻥ ﺩﻭﺑﺎﺭﻩ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ ﻭ ﺩﺭ‬ ‫ﺍﻧﺪﻳﺸﻪ ﭼﺎﺭﻩ ﺑﺎﺷﻨﺪ؟!‪..‬‬ ‫ﻭﻟﯽ ﺗﺎﺭﻳﺦ ﻧﻴﮏ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﻣﺮﺩﻡ ﭘﺮﻭﺍﻳﯽ ﻧﻤﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﺁﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﯼ ﺧﻮﻧﺮﻳﺰﺍﻧﻪ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩﻩ‪ ،‬ﻫﺮ‬ ‫ﮔﺮﻭﻫﯽ ﺩﺭ ﭘﯽ ﮐﺎﺭﻫﺎﯼ ﺧﻮﺩ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻣﺎ ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﻣﻴﺨﻮﺍﻧﻴﻢ ﮐﻪ ﻫﺮﻳﮑﯽ ﻣﺎﻳﻪ ﺷﮕﻔﺖ ﻭ ﺍﻓﺴﻮﺱ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﻭ‬ ‫ﻳﮑﯽ ﺍﺯ ﺁﻧﻬﺎ ﺩﺍﺳﺘﺎﻥ ﻣﺪﺭﺳﻪ »ﺍﻟﻤﺴﺘﻨﺼﺮ ﺑﺎﷲ« ﺑﻮﺩﻩ ﮐﻪ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ ﻳﮏ ﺩﺍﺳﺘﺎﻥ ﺗﺎﺭﻳﺨﯽ ﺑﺸﻤﺎﺭ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﻤﺴﺘﻨﺼﺮ ﺑﺎﷲ ﻧﻮﻩ ﺍﻟﻨﺎﺻﺮﺍﻟﺪﻳﻦ ﺍﷲ ﻣﻴﺒﻮﺩ ﮐﻪ ﭘﺲ ﺍﺯ ﻧﻴﺎﻳﺶ ﺑﺘﺨﺖ ﺧﻼﻓﺖ ﻧﺸﺴﺖ ﻭ ﺍﻳﻦ ﻣﺪﺭﺳﻪ ﺭﺍ ﺩﺭ ﺑﻐﺪﺍﺩ ﺩﺭ ﺳﺎﻝ‬ ‫‪) ٦٢٥‬ﻫﻔﺖ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﭼﻨﮕﻴﺰﺧﺎﻥ( ﺁﻏﺎﺯ ﮐﺮﺩﻩ ﻭ ﮔﻨﺠﻴﻨﻪ ﺑﺴﻴﺎﺭ ﺩﺭ ﺭﺍﻩ ﺁﻥ ﺑﮑﺎﺭ ﺑﺮﺩ‪ .‬ﻭ ﭼﻮﻥ ﺩﺭ ﺳﺎﻝ ‪ ٦٣١‬ﭘﺎﻳﺎﻥ‬ ‫ﻳﺎﻓﺖ‪ ،‬ﺑﺎ ﺷﮑﻮﻩ ﺑﺴﻴﺎﺭﯼ ﺁﻧﺠﺎ ﺭﺍ ﺑﮕﺸﺎﺩ ﻭ ﭼﻨﺪ ﺻﺪ ﻓﻘﻴﻪ ﻭ ﭼﻨﺪ ﺻﺪ ﺻﻮﻓﯽ ﺭﺍ ﺩﺭ ﺁﻧﺠﺎ ﻧﺸﺎﻧﺪ ﮐﻪ ﺧﻮﺭﺍﮎ ﻭ ﻧﻮﺷﺎﮎ ﻭ‬ ‫ﭘﻮﺷﺎﮎ ﻭ ﺩﻳﮕﺮ ﺩﺭﺑﺎﻳﺴﺘﻬﺎﯼ ﺯﻧﺪﮔﯽ ﺭﺍ ﺁﻣﺎﺩﻩ ﻣﻴﺪﺍﺷﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﺪﺭﺳﻪ ﻧﺎﻣﺶ ﺩﺭ ﮐﺘﺎﺑﻬﺎ ﻓﺮﺍﻭﺍﻥ ﻳﺎﺩ ﺷﺪﻩ ﻭ ﺁﻧﺮﺍ ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ »ﺗﻤﺪﻥ ﺍﺳﻼﻣﯽ« ﺑﺸﻤﺎﺭ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ .‬ﻭﻟﯽ ﺍﮔﺮ ﺭﺍﺳﺘﯽ ﺭﺍ‬ ‫ﺑﺨﻮﺍﻫﻴﻢ‪ ،‬ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ ﭘﺴﺘﯽ ﺍﻧﺪﻳﺸﻪ ﻫﺎﯼ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﺍﺯ ﺳﺴﺘﯽ ﻭ ﺑﻴﺮﮔﯽ ﺧﻠﻴﻔﻪ ﻭ ﮐﺴﺎﻥ ﺍﻭﺳﺖ‪ .‬ﺍﮔﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﮐﻮﺭﺩﺭﻭﻥ ﻭ‬ ‫ﭘﺴﺖ ﺍﻧﺪﻳﺸﻪ ﻧﺒﻮﺩﻧﺪﯼ‪ ،‬ﺑﺎﻳﺴﺘﯽ ﮐﻴﻨﻪ ﻣﻐﻮﻻﻥ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨﻨﺪ ﻭ ﺻﺪ ﻫﺰﺍﺭ ﺯﻧﺎﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺭﺍ ﮐﻪ ﺩﺭ ﻣﻐﻮﻟﺴﺘﺎﻥ ﺑﺎ ﺩﻟﻬﺎﯼ ﭘﺮ‬ ‫ﺍﺯ ﺩﺭﺩ ﻣﻴﺰﻳﺴﺘﻨﺪ ﺍﺯ ﻳﺎﺩ ﻧﺒﺮﻧﺪ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺑﺘﮑﺎﻥ ﺁﻣﺪﻩ‪ ،‬ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﭼﺎﺭﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﭼﻪ ﻓﻘﻴﻪ ﻭ ﭼﻪ ﺻﻮﻓﯽ ﻭ ﭼﻪ ﺩﻳﮕﺮﺍﻥ ﺑﺠﺎﯼ‬ ‫ﻫﺮ ﮐﺎﺭ ﺩﻳﮕﺮﯼ ﺩﺭ ﭘﯽ ﻳﺎﺩ ﮔﺮﻓﺘﻦ ﻓﻦ ﺟﻨﮓ ﺑﺎﺷﻨﺪ ﻭ ﺍﺯ ﺁﻧﺴﻮﯼ ﺧﻠﻴﻔﻪ ﮔﻨﺠﻴﻨﻪ ﻫﺎﯼ ﺧﻮﺩ ﺭﺍ ﺑﻴﺮﻭﻥ ﺭﻳﺨﺘﻪ ﺑﺴﭙﺎﻫﻴﺎﻥ ﺩﻫﺪ ﻭ‬ ‫ﺍﻓﺰﺍﺭ ﺟﻨﮓ ﺧﺮﺩ ﻭ ﺩﮊﻫﺎ ﺑﻨﻴﺎﺩ ﮔﺰﺍﺭﺩ‪ .‬ﺍﻳﻨﮑﻪ ﻫﻔﺖ ﺳﺎﻝ ﺍﺯ ﺁﻥ ﺧﻮﻧﺮﻳﺰﻳﻬﺎ ﻧﮕﺬﺷﺘﻪ ﺁﻧﺮﺍ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩﻩ‪ ،‬ﺑﺪﻳﻨﺴﺎﻥ ﺑﺴﺎﺧﺘﻦ‬ ‫ﻣﺪﺭﺳﻪ )ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮﻳﻢ‪ :‬ﻻﻧﻪ ﻓﻘﻴﻪ ﺗﺮﺍﺷﯽ ﻭ ﺻﻮﻓﯽ ﺳﺎﺯﯼ( ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺁﻧﺮﺍ ﺑﺎ ﺷﮑﻮﻩ ﺑﺴﻴﺎﺭ ﮔﺸﺎﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﻬﺘﺮﻳﻦ ﺩﻟﻴﻠﺴﺖ ﮐﻪ ﭼﻪ‬ ‫ﺩﺭ ﺧﻠﻴﻔﻪ ﻭ ﭼﻪ ﺩﺭ ﻣﺮﺩﻡ ﺍﺯ ﻏﻴﺮﺕ ﻭ ﻣﺮﺩﺍﻧﮕﯽ‪ ،‬ﺑﻠﮑﻪ ﺍﺯ ﺧﺮﺩ ﻭ ﻓﻬﻢ‪ ،‬ﭼﻴﺰﯼ ﺑﺎﺯ ﻧﻤﺎﻧﺪﻩ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﭼﻨﻴﻦ ﮐﺴﺎﻧﯽ ﺳﺰﺍﻳﺸﺎﻥ‬ ‫ﻫﻤﺎﻥ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﻐﻮﻻﻥ ﺑﻴﺎﻳﻨﺪ ﻭ ﺑﮑﺸﻨﺪ ﻭ ﺁﺗﺶ ﺯﻧﻨﺪ ﻭ ﺑﺒﺮﺩﮔﯽ ﺑﺮﻧﺪ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﺑﻬﻤﺎﻥ ﺑﻐﺪﺍﺩ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﭼﻬﻞ‬ ‫ﺭﻭﺯ ﮐﺸﺘﺎﺭ ﮐﻨﻨﺪ‪.‬‬ ‫ﻣﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﮔﻮﺍﻩ ﺗﺎﺭﻳﺨﯽ ﺩﻳﮕﺮﯼ ﺑﻪ ﭘﺴﺘﯽ ﺍﻧﺪﻳﺸﻪ ﻫﺎﯼ ﻣﺮﺩﻡ ﻭ ﺁﮔﻨﺪﮔﯽ ﻣﻐﺰﻫﺎﯼ ﺁﻧﺎﻥ ﻣﻴﺪﺍﺭﻳﻢ ﻭ ﺁﻥ ﮔﻠﺴﺘﺎﻥ ﺳﻌﺪﯼ‬ ‫ﻭ ﺷﻌﺮﻫﺎﯼ ﺍﻭﺳﺖ‪ .‬ﺍﻳﻦ ﺷﺎﻋﺮ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺯﻳﺴﺘﻪ ﻭ ﻫﻤﻪ ﺁﻥ ﺳﺘﻤﻬﺎﯼ ﺩﻟﮕﺪﺍﺯ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﻧﺎﻟﻪ ﻫﺎﯼ ﺳﺘﻤﺪﻳﺪﮔﺎﻥ ﺭﺍ‬ ‫ﺷﻨﻴﺪﻩ‪ ،‬ﻣﻐﺰﺵ ﭼﻨﺎﻥ ﺁﮔﻨﺪﻩ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﻫﻴﭻ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭﻧﻴﺎﻓﺘﻪ ﻭ ﮐﻤﺘﺮﻳﻦ ﺳﻬﺸﯽ ﺩﺭﻭ ﭘﺪﻳﺪ ﻧﻴﺎﻣﺪﻩ‪ .‬ﺍﻳﻨﺴﺖ ﺷﻤﺎ ﻣﻴﺒﻴﻨﻴﺪ ﺩﺭ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺁﻧﻬﻤﻪ ﺷﻌﺮﻫﺎ ﻭ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﻳﺎﺩﯼ ﺍﺯ ﺁﻥ ﺳﺘﻤﻬﺎ ﻧﻤﻴﮑﻨﺪ ﻭ ﺳﻬﺸﯽ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﻧﻤﻴﺪﻫﺪ‪ .‬ﻫﻤﻪ ﺍﺵ ﻏﺰﻝ ﻣﻴﺒﺎﻓﺪ‪ ،‬ﻗﺼﻴﺪﻩ‬ ‫ﻣﻴﺴﺎﺯﺩ‪ ،‬ﺳﺨﻦ ﺍﺯ ﻳﺎﺭ ﻣﻴﮕﻮﻳﺪ‪ ،‬ﭼﺎﭘﻠﻮﺳﯽ ﺑﭙﻮﻟﺪﺍﺭﺍﻥ ﻣﻴﻨﻤﺎﻳﺪ‪ ،‬ﻭ ﭘﻨﺪﻫﺎﯼ ﺑﻴﺨﺮﺩﺍﻧﻪ ﻣﻴﺪﻫﺪ‪ .‬ﺩﺭ ﻳﮑﺠﺎ ﻧﻴﺰ ﺳﺎﻝ ‪ ٦٥٦‬ﮐﻪ ﺳﺎﻝ‬ ‫ﮐﺸﺘﺎﺭ ﺑﻐﺪﺍﺩ ﻣﻴﺒﻮﺩ‪ ،‬ﺳﺎﻝ ﺧﻮﺷﯽ ﺧﻮﺩ ﻣﻴﻨﺎﻣﺪ‪.‬‬ ‫ﺩﺭ ﺁﻥ ﻣﺪﺕ ﮐﻪ ﻣﺎ ﺭﺍ ﻭﻗﺖ ﺧﻮﺵ ﺑﻮﺩ‬

‫ﺯ ﻫﺠﺮﺕ ﺷﺸﺼﺪ ﻭ ﭘﻨﺠﺎﻩ ﻭ ﺷﺶ ﺑﻮﺩ‬

‫ﺩﺭ ﻫﻤﻪ ﺷﻌﺮﻫﺎﯼ ﺍﻳﻦ ﺷﺎﻋﺮ ﺑﺰﺭﮒ ﺩﺭ ﺩﻭ ﺟﺎ ﻳﺎﺩﯼ ﺍﺯ ﺩﺍﺳﺘﺎﻥ ﻣﻐﻮﻻﻥ ﺭﻓﺘﻪ‪ :‬ﻳﮑﯽ ﺩﺭ ﺁﻧﺠﺎ ﮐﻪ ﺑﺎﻧﮕﻴﺰﺵ ﭼﺎﭘﻠﻮﺳﯽ ﻭ‬ ‫ﭘﺴﺘﯽ ﺑﮑﺸﺘﻪ ﺷﺪﻥ ﻣﺴﺘﻌﺼﻢ ﺍﻓﺴﻮﺱ ﻣﻴﺨﻮﺭﺩ ﻭ ﺁﺳﻤﺎﻥ ﺭﺍ ﺑﺮ ﺍﻭ ﺧﻮﻥ ﻣﻴﮕﺮﻳﺎﻧﺪ‪:‬‬ ‫ﺁﺳﻤﺎﻥ ﺭﺍ ﺣﻖ ﺑﻮﺩ ﮔﺮ ﺧﻮﻥ ﺑﺒﺎﺭﺩ ﺑﺮ ﺯﻣﻴﻦ‬

‫ﺩﺭ ﺯﻭﺍﻝ ﻣﻠﮏ ﻣﺴﺘﻌﺼﻢ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ‬

‫ﺗﻨﻬﺎ ﻣﺴﺘﻌﺼﻢ ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﺳﻌﺪﯼ ﺑﺎﻳﺴﺘﯽ ﺑﮑﺸﺘﻪ ﺷﺪﻧﺶ ﺍﻓﺴﻮﺱ ﺧﻮﺭﺩ‪.‬‬ ‫ﺩﻳﮕﺮﯼ ﺩﺭ ﺁﻧﺠﺎ ﮐﻪ ﺩﺭ ﻫﺰﻟﻴﺎﺗﺶ ﺩﺍﺳﺘﺎﻥ ﺑﺴﻴﺎﺭ ﺯﺷﺘﯽ ﺭﺍ ﺑﺸﻌﺮ ﻣﻴﮑﺸﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﺩﻟﺨﮑﻴﻬﺎﻳﺶ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫ﺑﻮﻕ ﺭﻭﻳﻴﻦ ﺩﺭ ﺁﻥ ﻗﺒﻴﻠﻪ ﻧﻬﺎﺩ‬

‫ﻫﻤﭽﻮ‬

‫ﺷﻤﺸﻴﺮ‬

‫ﻗﺘﻞ ﺩﺭ ﺑﻐﺪﺍﺩ‬

‫ﺍﻳﻦ ﺷﺎﻋﺮ ﺩﺭ ﻳﮑﺠﺎ ﻣﻴﮕﻮﻳﺪ‪:‬‬ ‫ﺗﻮ ﮐﺰ ﻣﺤﻨﺖ ﺩﻳﮕﺮﺍﻥ ﺑﯽ ﻏﻤﯽ‬

‫ﻧﺸﺎﻳﺪ ﮐﻪ ﻧﺎﻣﺖ ﻧﻬﻨﺪ ﺁﺩﻣﯽ‬

‫ﺍﻳﻨﺮﺍ ﻣﻴﮕﻮﻳﺪ ﻭ ﺍﺯ ﺑﺲ ﻣﻐﺰﺵ ﺁﮔﻨﺪﻩ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﻫﻴﭻ ﺑﻴﺎﺩ ﻧﻤﻴﺂﻭﺭﺩ ﮐﻪ ﺧﻮﺩﺵ ﺍﺯ ﺩﺭﺩ ﻭ ﺍﻧﺪﻭﻩ ﻫﻢ ﻣﻴﻬﻨﺎﻧﺶ ﺑﻴﮑﺒﺎﺭ ﻧﺎﺁﮔﺎﻩ‬ ‫ﻭ ﺑﻲ ﻏﻢ ﻣﻴﺒﻮﺩﻩ‪.‬‬ ‫ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ ﺩﺍﺳﺘﺎﻥ ﺍﻳﻦ ﺷﺎﻋﺮ ﻭ ﮔﻔﺘﻪ ﻫﺎﻳﺶ ﮔﻮﺍﻩ ﺗﺎﺭﻳﺨﯽ ﺩﻳﮕﺮﯼ ﺍﺯ ﺣﺎﻝ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺁﻧﺮﻭﺯ ﻣﻴﺒﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺪﺍﻥ ﺳﺨﻦ ﺑﺴﻴﺎﺭ ﻓﺮﺍﺧﺴﺖ ﻭ ﻣﻴﺘﻮﺍﻥ ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﮕﻮ ﻧﺘﻴﺠﻪ ﺩﻳﮕﺮﯼ ﻧﻴﺰ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻨﮑﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ ﺁﺩﻣﻴﺎﻥ ﺑﻪ‬ ‫ﺩﻳﻦ ﻧﻴﺎﺯﻣﻨﺪﻧﺪ‪ ،‬ﺑﻴﮏ ﺭﺍﻫﯽ ﻧﻴﺎﺯﻣﻨﺪﻧﺪ ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﺎﻧﯽ ﭘﻴﺶ ﮔﻴﺮﻧﺪ‪ ،‬ﺑﺮﺍﯼ ﺟﻠﻮﮔﻴﺮﯼ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺯﻳﺎﻧﻬﺎﺳﺖ‪ .‬ﺍﻳﻦ ﺻﻮﻓﻴﺎﻥ )ﻭ‬ ‫ﻫﻤﭽﻨﻴﻦ ﺧﺮﺍﺑﺎﺗﻴﺎﻥ( ﺧﻮﺩ ﺭﺍ ﺑﺎﻻﺗﺮ ﺍﺯ ﺁﻥ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ﮐﻪ ﭘﻴﺮﻭﯼ ﺩﻳﻦ ﮐﻨﻨﺪ ﻭ ﺷﻤﺎ ﻣﻴﺒﻴﻨﻴﺪ ﮐﻪ ﭼﮕﻮﻧﻪ ﻣﺎﻳﻪ ﺗﺒﺎﻫﯽ ﺻﺪ ﻣﻠﻴﻮﻧﻬﺎ‬ ‫ﻣﺮﺩﻡ ﮔﺮﺩﻳﺪﻩ ﺍﻧﺪ‪ ،‬ﭼﮕﻮﻧﻪ ﺧﻮﻥ ﺻﺪ ﻫﺰﺍﺭﺍﻥ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺭﺍ ﺑﮕﺮﺩﻥ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﻣﺮﺩﺍﻥ ﺷﻮﻡ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ ﮐﻪ ﺑﻨﺸﻴﻨﻨﺪ ﻭ ﺍﺯ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﯽ ﻧﮑﻮﻫﺶ ﮐﻨﻨﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺩﻟﺴﺮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻪ ﺗﻨﺒﻠﯽ‬ ‫ﻭ ﭘﺴﺘﯽ ﮐﺸﺎﻧﻨﺪ‪ .‬ﺩﻭﺳﺖ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ ﮐﻪ ﺍﺯ ﺟﻨﮓ ﻭ ﻣﺮﺩﺍﻧﮕﯽ ﺑﺪ ﮔﻮﻳﻨﺪ ﻭ ﺧﺎﻧﻘﺎﻩ ﻧﺸﻴﻨﯽ ﻭ ﺳﺨﺘﯽ ﮐﺸﯽ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﮐﻪ‬ ‫ﺑﮕﻤﺎﻥ ﺧﻮﺩﺷﺎﻥ »ﻣﺠﺎﺩﻟﻪ ﺑﺎ ﻧﻔﺲ« ﻣﻴﺸﻤﺎﺭﺩﻧﺪ‪» ،‬ﺟﻬﺎﺩ ﺍﮐﺒﺮ« ﺧﻮﺍﻧﻨﺪ‪ .‬ﺩﻭﺳﺖ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ ﮐﻪ ﺩﻟﻬﺎ ﺭﺍ ﭘﺮ ﺍﺯ ﺑﺎﻓﻨﺪﮔﻴﻬﺎﯼ ﺧﻮﺩ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺍﺯ ﻫﺮ ﺩﺍﻧﺶ ﻭ ﺑﺎﻭﺭ ﻧﻴﮑﯽ ﺑﯽ ﺑﻬﺮﻩ ﺳﺎﺯﻧﺪ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺧﻮﺩ ﺻﻮﻓﻴﺎﻥ ﻧﻴﺰ ﺩﺭﺑﺎﺭﻩ ﺩﺭﺁﻣﺪﻥ ﻣﻐﻮﻻﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﻫﺴﺖ‪ .‬ﺩﺍﺳﺘﺎﻧﻬﺎﻳﯽ ﮐﻪ ﻫﺮﻳﮑﯽ ﮔﻮﺍﻩ ﺭﻭﺷﻦ ﺩﻳﮕﺮﯼ‬ ‫ﺑﺎﻳﻦ ﮔﻔﺘﻪ ﻫﺎﯼ ﻣﺎﺳﺖ‪ :‬ﻣﺜﻼ ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﺭﺍﺯﯼ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺻﻮﻓﻴﺎﻥ ﺷﻤﺮﺩﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﺍﺯ ﮐﺴﺎﻧﯽ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﺩﺭﺁﻣﺪﻥ ﻣﻐﻮﻻﻥ ﻣﻴﺰﻳﺴﺘﻪ ﻭ ﺍﻭ ﭼﻮﻥ ﺁﻫﻨﮓ ﻣﻐﻮﻻﻥ ﺭﺍ ﺑﺴﻮﯼ ﺭﯼ ﺷﻨﻴﺪﻩ‪ ،‬ﺍﺯ ﺁﻧﺠﺎ ﮔﺮﻳﺨﺘﻪ ﻭ ﺧﻮﺩ ﺍﻭ ﺩﺭ »ﻣﺮﺻﺎﺩﺍﻟﻌﺒﺎﺩ«‬ ‫ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﺑﺪﻳﻨﺴﺎﻥ ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬ ‫»ﭼﻮﻥ ﻗﻬﺮ ﻭ ﻏﻠﺒﻪ ﺁﻥ ﻣﻼﻋﻴﻦ ﭘﺪﻳﺪ ﺁﻣﺪ‪ ،‬ﻗﺮﻳﺐ ﻳﮏ ﺳﺎﻝ ﺍﻳﻦ ﺿﻌﻴﻒ ﺩﺭ ﺩﻳﺎﺭ ﻋﺮﺍﻕ ﺻﺒﺮ ﻣﻴﮑﺮﺩ ﺑﺮ ﺍﻣﻴﺪ ﺁﻧﮑﻪ ﻣﮕﺮ‬ ‫ﺷﺐ ﺩﻳﺠﻮﺭ ﻓﺘﻨﻪ ﻭ ﺑﻼ ﺭﺍ ﺻﺒﺢ ﻋﺎﻓﻴﺖ ﺑﺪﻣﺪ ﻭ ﺧﻮﺭﺷﻴﺪ ﺳﻌﺎﺩﺗﯽ ﻃﻠﻮﻉ ﮐﻨﺪ‪ .‬ﻫﺮﮔﻮﻧﻪ ﻣﻘﺎﺳﺎﺕ ﺷﺪﺍﻳﺪ ﻭ ﻣﺤﻦ ﺗﺤﻤﻞ ﻣﻴﮑﺮﺩ‬ ‫ﺗﺎ ﺍﺯ ﺳﺮ ﺍﻃﻔﺎﻝ ﻭ ﻋﻮﺍﺭﺕ ﻧﺒﺎﻳﺪ ﺭﻓﺖ ﻭ ﻣﻔﺎﺭﻗﺖ ﺍﺣﺒﺎﺏ ﻭ ﺩﻭﺳﺘﺎﻥ ﻭ ﺗﺮﮎ ﻣﻘﺮ ﻭ ﻣﺴﮑﻦ ﻧﺒﺎﻳﺪ ﮔﻔﺖ‪ .‬ﻧﻪ ﺭﻭﯼ ﺁﻥ ﺑﻮﺩ ﮐﻪ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٤٩ .................................................................................................................. ..........................................................................‬‬

‫ﻣﺘﻌﻠﻘﺎﻥ ﺭﺍ ﺑﺠﻤﻠﮕﯽ ﺍﺯ ﺁﻥ ﺩﻳﺎﺭ ﺑﻴﺮﻭﻥ ﺁﺭﺩ ﻭ ﻧﻪ ﺩﻝ ﺑﺎﺭ ﻣﻴﺪﺍﺭﺩ ﮐﻪ ﺟﻤﻠﻪ ﺭﺍ ﺩﺭ ﻣﻌﺮﺽ ﻫﻼﮎ ﻭ ﺗﻠﻒ ﺑﮕﺰﺍﺭﺩ ﻭ ﻋﺎﻗﺒﺖ ﭼﻮﻥ‬ ‫ﺑﻼ ﺑﻐﺎﻳﺖ ﺭﺳﻴﺪ ﻭ ﻣﺤﻨﺖ ﺑﻴﻨﻬﺎﻳﺖ ﻭ ﮐﺎﺭ ﺑﺠﺎﻥ ﻭ ﮐﺎﺭﺩ ﺑﺎﺳﺘﺨﻮﺍﻥ )ﺍﻟﻀﺮﻭﺭﺍﺕ ﺗﺒﻴﺢ ﺍﻟﻤﺤﻈﻮﺭﺍﺕ( ﺑﺮﻣﻴﺒﺎﻳﺴﺖ ﺧﻮﺍﻧﺪ ﻭ ﺑﺮ‬ ‫ﻓﺮﻣﺎﻥ ﻳﺎ ﺍﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻋﻠﻴﮑﻢ ﺍﻧﻔﺴﮑﻢ ﻻ ﻳﻀﺮﮐﻢ ﻣﻦ ﺿﻞ ﺍﺫﺍ ﺍﻫﺘﺪﻳﺘﻢ ﻗﻴﺎﻡ ﻧﻤﻮﺩﻥ ﻭ ﺗﺮﮎ ﺟﻤﻠﻪ ﻣﺘﻌﻠﻘﺎﻥ ﮔﻔﺘﻦ )ﻭ ﻣﻦ‬ ‫ﻧﺠﺎ ﺑﺮﺃﺳﻪ ﻓﻘﺪ ﺭﺑﺢ( ﺑﺮﺧﻮﺍﻧﺪﻥ ﻭ ﺑﺮ ﺳﻨﺖ )ﺍﻟﻔﺮﺍﺭ ﻣﻤﺎ ﻻﻳﻄﺎﻕ ﻣﻦ ﺳﻨﻦ ﺍﻟﻤﺮﺳﻠﻴﻦ( ﺭﻓﺘﻦ ﻭ ﻋﺰﻳﺰﺍﻥ ﺭﺍ ﺑﻪ ﺑﻼ ﺳﭙﺮﺩﻥ‪.‬‬ ‫ﺑﯽ ﺑﻼ ﻧﺎﺯﻧﻴﻦ ﺷﻤﺮﺩ ﺍﻭ ﺭﺍ‬

‫ﭼﻮﻥ ﺑﻼ ﺩﻳﺪ ﺩﺭ ﺳﭙﺮﺩ ﺍﻭ ﺭﺍ‬

‫ﺗﺎ ﺑﺪﺍﻧﯽ ﮐﻪ ﻭﻗﺖ ﭘﻴﭽﺎﭘﻴﭻ‬

‫ﻫﻴﭽﮑﺲ ﻣﺮ ﺗﺮﺍ ﻧﺒﺎﺷﺪ ﻫﻴﭻ‬

‫ﺍﻳﻦ ﺿﻌﻴﻒ ﺍﺯ ﺷﻬﺮ ﻫﻤﺪﺍﻥ ﮐﻪ ﻣﺴﮑﻦ ﺑﻮﺩ‪ ،‬ﺷﺐ ﺑﻴﺮﻭﻥ ﺁﻣﺪ ﻭ ﺑﺎ ﺟﻤﻌﯽ ﺍﺯ ﻋﺰﻳﺰﺍﻥ ﻭ ﺩﺭﻭﻳﺸﺎﻥ ﺩﺭ ﻣﻌﺮﺽ ﺧﻄﺮﯼ‬ ‫ﻫﺮﭼﻪ ﺗﻤﺎﻣﺘﺮ ﺩﺭ ﺷﻬﻮﺭ ﺳﻨﻪ ﺛﻤﺎﻥ ﻭ ﺳﺘﻤﺎﺋﻪ ﺑﺮ ﺭﺍﻩ ﺍﺭﺩﺑﻴﻞ ﺭﻭﺍﻥ ﺷﺪ ﻭ ﺑﺮ ﻋﻘﺐ ﺍﻳﻦ ﺿﻌﻴﻒ ﺧﺒﺮ ﺭﺳﻴﺪ ﮐﻪ ﮐﻔﺎﺭ ﺩﻣﺮﻫﻢ ﺍﷲ‬ ‫ﺑﺸﻬﺮ ﻫﻤﺪﺍﻥ ﺭﺳﻴﺪﻧﺪ ﻭ ﺣﺼﺎﺭ ﺩﺍﺩﻧﺪ ﻭ ﺍﻫﻞ ﺷﻬﺮ ﺑﻘﺪﺭ ﻭﺳﻊ ﺑﮑﻮﺷﻴﺪﻧﺪ ﻭ ﺑﺴﯽ ﺷﻬﻴﺪ ﺷﺪﻧﺪ‪ .‬ﻋﺎﻗﺒﺖ ﺩﺳﺖ ﻳﺎﻓﺘﻨﺪ ﻭ ﺷﻬﺮ‬ ‫ﺑﺴﺘﺪﻧﺪ ﻭ ﺑﺴﯽ ﻋﻮﺭﺍﺕ ﻭ ﺍﻃﻔﺎﻝ ﺭﺍ ﺍﺳﻴﺮ ﮐﺮﺩﻧﺪ ﻭ ﻣﺘﻌﻠﻘﺎﻥ ﺍﻳﻦ ﺿﻌﻴﻒ ﺭﺍ ﮐﻪ ﺑﺸﻬﺮ ﺭﯼ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻴﺸﺘﺮ ﺷﻬﻴﺪ ﮐﺮﺩﻧﺪ‪ .‬ﺷﻌﺮ‪:‬‬ ‫ﺑﺎﺭﻳﺪ ﺑﺒﺎﻍ ﻣﺎ ﺗﮕﺮﮔﯽ‬

‫ﻭﺯ ﮔﻠﺒﻦ ﻣﺎ ﻧﻤﺎﻧﺪ ﺑﺮﮔﯽ«‪.‬‬

‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﻧﻴﮏ ﺑﺨﻮﺍﻧﻴﺪ ﺗﺎ ﺑﺪﺍﻧﻴﺪ ﺻﻮﻓﻴﺎﻥ ﺧﻮﺩ ﭼﻪ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﭼﻪ ﻣﻴﮕﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻣﺮﺩ ﻣﻴﮕﻮﻳﺪ‬ ‫ﻳﮑﺴﺎﻝ ﺷﮑﻴﺒﻴﺪﻡ ﺗﺎ ﺑﻼﯼ ﺭﺳﻴﺪﻩ ﭘﺎﻳﺎﻥ ﻳﺎﺑﺪ‪ .‬ﺍﻳﻦ ﻧﺎﺩﺍﻥ ﺍﻣﻴﺪ ﻣﻴﺪﺍﺷﺘﻪ ﮐﻪ ﻣﻐﻮﻻﻥ ﺧﻮﺩ ﺑﺨﻮﺩ ﺑﺎﺯﮔﺮﺩﻧﺪ‪ .‬ﭼﺸﻢ ﺑﺮﺍﻩ ﻣﻴﺒﻮﺩﻩ ﮐﻪ‬ ‫ﺩﺭ ﻣﺎﻭﺭﺍﺀﺍﻟﻨﻬﺮ ﻭ ﺑﺨﺎﺭﺍ ﻭ ﺧﻮﺍﺭﺯﻡ ﻭ ﺧﺮﺍﺳﺎﻥ ﻫﺮﭼﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑﮑﻨﻨﺪ ﻭ ﭼﻨﺪﺍﻧﮑﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑﮑﺸﻨﺪ ﻭ ﺁﻧﮕﺎﻩ ﺑﺎﺯﮔﺮﺩﻧﺪ ﻭ ﻣﺮﺩﻡ‬ ‫ﻋﺮﺍﻕ )ﺭﯼ ﻭ ﻫﻤﺪﺍﻥ( ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﺍﺯ ﺑﻴﻢ ﻭ ﺗﺮﺱ ﺁﺳﻮﺩﻩ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﺑﺎﻳﻦ ﺍﻣﻴﺪ ﻣﻴﺸﮑﻴﺒﻴﺪﻩ ﻭ ﺍﺯ ﻧﺎﺩﺍﻧﯽ ﺍﻳﻦ ﻧﻤﻴﺪﺍﻧﺴﺘﻪ ﮐﻪ‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎﻳﺪ ﺑﮑﻮﺷﻨﺪ ﺗﺎ ﺑﻼ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﻧﻤﻴﺪﺍﻧﺴﺘﻪ ﮐﻪ ﺑﺎﻳﺪ ﺍﻭ ﻭ ﻫﺮ ﺳﺮﺟﻨﺒﺎﻥ ﺩﻳﮕﺮﯼ ﭘﻴﺶ ﺍﻓﺘﻨﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﺑﺸﻮﺭﺍﻧﻨﺪ ﻭ ﺑﻨﮕﻬﺪﺍﺭﯼ ﺧﺎﻧﺪﺍﻧﻬﺎﺷﺎﻥ ﻭﺍ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺑﺎﻧﺪﻳﺸﻪ ﺍﻭ ﻧﻤﻴﺮﺳﻴﺪﻩ‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮ ﭘﺴﺘﯽ ﺭﺍ ﻧﮕﺮﻳﺪ ﮐﻪ ﺯﻧﺎﻥ ﻭ ﺑﭽﮕﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﻴﺴﺮ ﮔﺰﺍﺭﺩﻩ‪ ،‬ﻭ ﺧﻮﺩ ﺑﺎ ﭼﻨﺪ ﺗﻦ »ﺩﺭﻭﻳﺸﺎﻥ« ﮐﻪ ﺍﻓﺰﺍﺭ ﮐﺎﺭﺵ‬ ‫ﻣﻴﺒﻮﺩﻧﺪ‪ ،‬ﺍﺯ ﻫﻤﺪﺍﻥ ﺟﺎﻥ ﺑﺪﺭ ﺑﺮﺩﻩ‪ .‬ﻣﺮﺩﮎ ﺍﻳﻦ ﻧﮑﺮﺩﻩ ﮐﻪ ﺑﻪ ﺭﯼ ﺭﻭﺩ ﻭ ﺑﺎ ﺧﺎﻧﺪﺍﻥ ﺧﻮﺩ ﺑﺎﺷﺪ ﮐﻪ ﺍﮔﺮ ﮐﺸﺘﻪ ﺷﺪﻧﺴﺖ‪ ،‬ﺑﺎ ﻫﻢ‬ ‫ﮐﺸﺘﻪ ﺷﻮﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﮔﺮﻳﺨﺘﻨﺴﺖ‪ ،‬ﺑﺎ ﻫﻢ ﮔﺮﻳﺰﻧﺪ‪ .‬ﺁﻳﺎ ﭼﻨﻴﻦ ﺑﻴﺮﮔﯽ ﺟﺰ ﺍﺯ ﮐﻮﻟﻴﺎﻥ ﭘﺴﺖ ﻧﻬﺎﺩ ﺳﺮ ﺗﻮﺍﻧﺪ ﺯﺩ؟!‪..‬‬ ‫ﺑﺪﺗﺮ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺁﻥ ﺑﻬﺎﻧﻪ ﻫﺎﻳﻴﺴﺖ ﮐﻪ ﻣﻴﺂﻭﺭﻧﺪ‪» :‬ﺍﻟﻀﺮﻭﺭﺍﺕ ﺗﺒﻴﺢ ﺍﻟﻤﺤﻈﻮﺭﺍﺕ«‪ .١‬ﺍﻳﻦ ﺟﻤﻠﻪ ﮐﻪ ﺍﺯ ﮐﺘﺎﺑﻬﺎﯼ ﻓﻘﻬﯽ ﺑﺮﺩﺍﺷﺘﻪ‬ ‫ﺷﺪﻩ ﺁﻳﺎ ﺟﺎﻳﺶ ﺍﻳﻨﺠﺎﺳﺖ؟!‪ ..‬ﺗﻮ ﭼﺮﺍ ﻧﻤﻴﺘﻮﺍﻧﺴﺘﯽ ﺯﻧﺎﻥ ﻭ ﺑﭽﮕﺎﻧﺖ ﺭﺍ ﻧﻴﺰ ﻫﻤﺮﺍﻩ ﺑﺮﯼ؟!‪ ..‬ﺁﻥ ﺁﻳﻪ ﮐﻪ ﺍﺯ ﻗﺮﺁﻥ ﺁﻭﺭﺩﻩ ﺩﺭ ﺁﻥ‬ ‫ﺑﺎﺭﻩ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ﺍﺳﻼﻡ ﺍﮔﺮ ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﻣﻴﮕﺮﺩﻳﺪ ﻭ ﺧﻮﻳﺸﺎﻧﺶ ﺩﺭ ﺑﺖ ﭘﺮﺳﺘﯽ ﻣﻴﻤﺎﻧﺪﻧﺪ‪ ،‬ﺑﺎﻭ ﺑﺎﮐﯽ ﻧﻤﻴﺒﻮﺩ‪ .‬ﺍﻳﻦ ﺁﻳﻪ‬ ‫ﮐﺠﺎ ﻭ ﺯﻧﺎﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺭﺍ ﺑﺪﺷﻤﻦ ﺳﭙﺮﺩﻥ ﻭ ﺧﻮﺩ ﮔﺮﻳﺨﺘﻦ ﮐﺠﺎﺳﺖ؟!‪..‬‬ ‫ﺍﻳﻦ ﺷﻴﻮﻩ ﺁﻧﺎﻥ ﻣﻴﺒﻮﺩ ﮐﻪ ﭼﻮﻥ ﭘﻨﺪﺍﺭﯼ ﻣﻴﺒﺎﻓﺘﻨﺪ‪ ،‬ﺟﻤﻠﻪ ﻫﺎﻳﯽ ﺍﺯ ﻗﺮﺁﻥ ﻭ ﺍﺯ ﺣﺪﻳﺚ ﻭ ﺍﺯ ﺷﻌﺮ ﻭ ﺍﺯ ﺩﻳﮕﺮ ﺟﺎﻫﺎ‪ ،‬ﺑﯽ ﺁﻧﮑﻪ‬ ‫ﺳﺎﺯﺷﯽ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﺪ ﻣﻴﺂﻭﺭﺩﻧﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﮐﺮﺩﻩ‪:‬‬ ‫ﺑﯽ ﺑﻼ ﻧﺎﺯﻧﻴﻦ ﺷﻤﺮﺩ ﺍﻭ ﺭﺍ‬ ‫ﺁﻳﺎ ﺍﻳﻦ ﺷﻌﺮ ﺩﺭ ﺳﺘﺎﻳﺶ ﮔﻔﺘﻪ ﺷﺪﻩ ﻳﺎ ﺩﺭ ﻧﮑﻮﻫﺶ؟!‪..‬‬

‫‪» -١‬ﺩﺭ ﻧﺎﭼﺎﺭﻱ ﺑﻨﺎﺳﺰﺍ ﺗﻮﺍﻥ ﺩﺭﺁﻣﺪ«‪.‬‬

‫ﭼﻮﻥ ﺑﻼ ﺩﻳﺪ ﺩﺭ ﺳﭙﺮﺩ ﺍﻭ ﺭﺍ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﻣﺮﺩ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺒﻮﺩﻩ ﻭ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻧﻤﻮﻧﻪ ﻧﻴﮑﯽ ﺍﺯ ﺍﻳﺸﺎﻧﺴﺖ‪ .‬ﻧﻤﻮﻧﻪ ﻧﻴﮑﻴﺴﺖ ﮐﻪ ﺩﺭ‬ ‫ﺯﻧﺪﮔﺎﻧﯽ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻧﻤﻴﺨﻮﺍﺳﺘﻪ ﺍﻧﺪ ﮐﻪ ﺑﮑﺎﺭ ﻭ ﮐﻮﺷﺶ ﺑﻴﻜﺒﺎﺭ ﺑﯽ ﭘﺮﻭﺍ ﺑﺎﺷﻨﺪ‪ ،‬ﻭ ﻧﺎﻥ ﺍﺯ ﻫﺮ ﺭﺍﻫﯽ ﮐﻪ ﺑﺪﺳﺖ ﺁﻣﺪ )ﺍﮔﺮﭼﻪ‬ ‫ﺍﺯ ﮔﺪﺍﻳﯽ ﺑﺎﺷﺪ( ﺑﺨﻮﺭﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺳﺨﺘﻴﻬﺎ ﭼﺸﻢ ﺑﺮﺍﻩ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺩﻭﺧﺘﻪ‪ ،‬ﺑﺎﺯ ﺷﺪﻥ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﻮﺳﻨﺪ ﻭ ﺍﮔﺮ ﺑﺎﺯ ﻧﺸﺪ‪ ،‬ﺟﺎﻥ ﺧﻮﺩ ﺭﺍ‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﺑﮕﺮﻳﺰﻧﺪ‪ .‬ﺍﻳﻦ ﺣﺎﻝ ﺁﻧﺎﻥ ﻣﻴﺒﻮﺩﻩ ﻭ ﺧﻮﺩ ﭘﺴﺖ ﺗﺮﻳﻦ ﺩﺭﺟﻪ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪.‬‬

‫ﻳﻚ ﺩﺭﻭﻳﺶ ﺑﺎ ﻳﻚ ﮔﺪﺍ )ﺩﺭ ﻣﺮﻧﺪ(‬ ‫ﭘﻴﻜﺮﻩ ﺍﺯ ﺗﻮﺭﺩﻭﻣﻨﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﺍﺯ ﺁﻥ ﻫﺸﺘﺎﺩ ﺳﺎﻝ ﭘﻴﺶ ﺍﺳﺖ‪.‬‬

‫ﺳﻮﺩﺟﻮﻳﻴﻬﺎ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺍﺯ ﺩﺍﺳﺘﺎﻥ ﻣﻐﻮﻝ ﮐﺮﺩﻩ ﺍﻧﺪ‬ ‫ﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﺭﺍ ﺗﺎ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﮐﻮﺗﺎﻩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺩﺭ ﭼﻨﺪ ﺟﻤﻠﻪ ﺑﮕﻨﺠﺎﻧﻴﻢ‪ ،‬ﻣﻴﺒﺎﻳﺪ ﺑﮕﻮﻳﻴﻢ‪:‬‬ ‫ﺍﺳﻼﻡ ﺑﺨﺮﺩﻫﺎ ﻭ ﻏﻴﺮﺗﻬﺎ ﺗﮑﺎﻥ ﺩﺍﺩ ﻭ ﭼﻨﺪ ﺗﻮﺩﻩ ﺟﺪﺍﮔﺎﻧﻪ ﺭﺍ ﻳﮑﯽ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺗﻮﺩﻩ ﺍﯼ ﺑﺰﺭﮒ ﻭ ﮐﺸﻮﺭﯼ ﺑﺴﻴﺎﺭ ﻧﻴﺮﻭﻣﻨﺪ‬ ‫ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪ .‬ﻭﻟﯽ ﺷﻴﻌﻴﮕﺮﯼ ﻭ ﺑﺎﻃﻨﻴﮕﺮﯼ ﻭ ﺻﻮﻓﻴﮕﺮﯼ ﻭ ﺧﺮﺍﺑﺎﺗﻴﮕﺮﯼ ﺯﺍﻟﻮﻫﺎﻳﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﮑﺎﻟﺒﺪ ﺁﻥ ﺗﻮﺩﻩ ﻭ ﮐﺸﻮﺭ‬ ‫ﭼﺴﺒﻴﺪﻧﺪ ﻭ ﺧﻮﻥ ﺁﻧﺮﺍ ﻣﮑﻴﺪﻧﺪ ﻭ ﻫﻤﻪ ﻧﻴﺮﻭﻳﺶ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﻳﮏ ﺩﺳﺘﮕﺎﻩ ﭘﻮﭺ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﮐﻪ ﻳﮏ ﺁﺯﻣﺎﻳﺸﯽ‬ ‫ﻣﻴﺨﻮﺍﺳﺖ ﺗﺎ ﺩﺍﻧﺴﺘﻪ ﮔﺮﺩﺩ ﭼﻴﺴﺖ‪ ،‬ﻭ ﺁﻥ ﺁﺯﻣﺎﻳﺶ ﺩﺍﺳﺘﺎﻥ ﻣﻐﻮﻝ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺟﺎﯼ ﺍﻓﺴﻮﺳﺴﺖ ﮐﻪ ﭼﻴﺮﮔﯽ ﻣﻐﻮﻻﻥ ﮐﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺭﻭﺍﺝ ﺍﻳﻦ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﭘﻴﺶ ﺁﻣﺪﻩ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺯﻣﺎﻥ ﺁﻧﺎﻥ‪ ،‬ﺩﻭﺑﺎﺭﻩ ﺍﻳﻨﻬﺎ‬ ‫)ﺟﺰ ﺍﺯ ﺑﺎﻃﻨﻴﮕﺮﯼ(‪ ١‬ﺑﺮﻭﺍﺝ ﺍﻓﺰﻭﺩﻧﺪ ﻭ ﺯﻳﺎﻥ ﻭ ﺁﺳﻴﺐ ﺑﻴﺸﺘﺮ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ‪ .‬ﺳﺨﻦ ﺍﺯ ﺻﻮﻓﻴﮕﺮﻳﺴﺖ ﻭ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﻣﻐﻮﻻﻥ ﺑﻮﺩ ﮐﻪ ﺳﻠﺴﻠﻪ ﻫﺎﯼ ﺑﺰﺭﮔﺘﺮﯼ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﭘﺪﻳﺪ ﺁﻣﺪﻧﺪ ﻭ ﺻﻮﻓﻴﺎﻥ ﻫﺮﭼﻪ ﻓﺰﻭﻧﺘﺮ ﮔﺮﺩﻳﺪﻧﺪ‪.‬‬ ‫ﺑﺪﺑﺨﺘﯽ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺧﻮﺩ ﺩﺍﺳﺘﺎﻥ ﺩﺭﺍﺯﻳﺴﺖ ﮐﻪ ﺑﺎﻳﺪ ﮐﺘﺎﺑﻬﺎ ﺩﺭﺑﺎﺭﻩ ﺍﺵ ﻧﻮﺷﺖ‪ .‬ﭘﺴﺘﯽ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﺗﺎ ﺑﺠﺎﻳﯽ‬ ‫ﺑﻮﺩﻩ ﮐﻪ ﭼﻨﮕﻴﺰ ﺭﺍ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺧﺪﺍ‪ ،‬ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺧﺸﻢ ﺧﺪﺍ‪ ،‬ﻣﻴﺴﺘﻮﺩﻩ ﺍﻧﺪ ﻭ ﺑﺎ ﻣﻐﻮﻻﻥ ﮐﻴﻨﻪ ﺍﯼ ﻧﻤﻴﻮﺭﺯﻳﺪﻩ ﺍﻧﺪ‪ .‬ﺣﻤﺪﺍﷲ ﻣﺴﺘﻮﻓﯽ‬ ‫ﮐﻪ ﻳﮑﯽ ﺍﺯ ﻣﺮﺩﺍﻥ ﺑﺎ ﻓﻬﻢ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻮﺩﻩ‪ ،‬ﭼﻨﮕﻴﺰ ﺭﺍ »ﺍﻭﻟﻮﺍﻻﻣﺮ« ﺷﻨﺎﺧﺘﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺵ ﺷﻌﺮﻫﺎﻳﯽ ﻣﻴﺴﺮﺍﻳﺪ‪:‬‬ ‫ﭘﺎﺩﺷﺎ‬

‫ﺳﺎﻳﻪ ﮐﺮﺩﮔﺎﺭ‬

‫ﻧﺪﺍﺭﺩ ﮔﺰﻳﺮ ﺍﺯ ﺷﻬﺎﻥ ﺭﻭﺯﮔﺎﺭ‬

‫ﺑﻮﺩ‬

‫ﻭ ﻟﻴﮑﻦ ﺳﺰﺍﻭﺍﺭ ﻗﻮﻡ ﻭ ﺯﻣﺎﻥ‬

‫ﻓﺮﺳﺘﺪ ﺷﻬﺎﻥ ﺭﺍ ﺧﺪﺍ ﺑﻴﮕﻤﺎﻥ‬

‫ﮐﻪ ﺍﺯ ﺳﺎﻳﻪ ﻟﻄﻒ ﻭ ﮔﺎﻫﯽ ﺯ ﻗﻬﺮ‬

‫ﺩﻫﺪ ﺧﺴﺮﻭﺍﻥ ﺭﺍ ﺧﺪﺍﻭﻧﺪ ﺑﻬﺮ‬

‫ﺍﮔﺮ ﺑﻨﺪﮔﺎﻥ ﺭﺍﺳﺘﮑﺎﺭﯼ ﮐﻨﻨﺪ‬

‫ﻫﻤﺎﻥ ﺍﺯ ﭘﯽ ﺭﺳﺘﮕﺎﺭﯼ ﮐﻨﻨﺪ‬

‫ﺷﻬﯽ ﻫﻤﭽﻮﻥ ﺍﻳﺸﺎﻥ ﺑﺎﻳﺸﺎﻥ ﺩﻫﺪ‬

‫ﮐﻪ ﺑﻴﮕﺎﻧﻪ ﺑﻪ ﺯ ﺧﻮﻳﺸﺎﻥ ﺩﻫﺪ‬ ‫٭٭٭‬

‫ﻭ ﮔﺮ ﺑﻨﺪﮔﺎﻥ ﺭﺍ ﺩﮔﺮﮔﻮﻧﻪ ﺭﺃﯼ‬

‫ﺑﻮﺩ ﺧﺸﻢ ﮔﻴﺮﺩ ﺑﺮ ﺍﻳﺸﺎﻥ ﺧﺪﺍﯼ‬

‫ﻫﻢ ﺍﺯ ﺧﺸﻢ ﺧﻮﺩ ﺧﺴﺮﻭﯼ ﺗﻴﻎ ﺯﻥ‬

‫ﻓﺮﺳﺘﺪ ﺑﻪ ﻧﺰﺩﻳﮏ ﺁﻥ ﺍﻧﺠﻤﻦ‬

‫ﺗﻮ ﮔﻮﻳﯽ ﮐﻪ ﮐﺎﺭﯼ ﻧﺪﺍﺭﺩ ﺩﮔﺮ‬

‫ﻧﺨﻮﺍﻫﺪ‬

‫ﻳﮑﯽ ﺟﺎﻧﻮﺭ‬

‫ﺟﺰ ﺁﺯﺍﺭ ﻣﺮﺩﻡ ﻧﺪﺍﺭﺩ ﺑﻴﺎﺩ‬

‫ﻧﺒﺎﺷﺪ ﺑﺠﺰ ﮐﺎﺭ ﭘﻴﮑﺎﺭ ﺷﺎﺩ‬

‫ﻧﻪ ﺩﻳﺎﺭ ﻣﺎﻧﺪ ﺍﺯﻭ ﻧﻪ ﺩﻳﺎﺭ‬

‫ﺑﺮﺁﻳﺪ ﺯ ﮐﺎﺭﺵ ﺯ ﮔﻴﺘﯽ ﺩﻣﺎﺭ‬

‫‪ -١‬ﻭﻟﻲ ﺑﺎﻃﻨﻴﮕﺮﻱ ﺑﺸﻮﻧﺪﻱ ﻛﻪ ﺩﺭ ﺟﺎﻱ ﺧﻮﺩ ﻳﺎﺩ ﺷﺪﻩ ﺍﺯ ﺭﻭﺍﺝ ﺍﻓﺘﺎﺩ‪.‬‬

‫ﺑﻤﺎﻧﺪ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﻧﻴﺰ ﺳﻔﺮﻧﺎﻣﻪ ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﺩﺭ ﺩﺳﺖ ﻣﺎﺳﺖ‪ .‬ﺍﻳﻨﻤﺮﺩ ﮐﻪ ﺩﺭ ﺁﺧﺮﻫﺎﯼ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﮔﺮﺩﺵ ﺩﺭﺍﺯﯼ ﺩﺭ ﺣﺠﺎﺯ ﻭ‬ ‫ﻋﺮﺍﻕ ﻭ ﺍﻳﺮﺍﻥ ﻭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﮐﺮﺩﻩ‪ ،‬ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺻﻮﻓﻴﺎﻥ ﺭﺍ ﻣﻴﺪﻳﺪﻩ ﺍﺳﺖ ﻭ ﺑﺎ ﭘﻴﺮﺍﻥ ﺍﻳﺸﺎﻥ ﺩﻳﺪﺍﺭ ﻣﻴﮑﺮﺩﻩ‪ .‬ﺍﺯ‬ ‫ﮐﺘﺎﺏ ﺍﻭ ﻧﻴﮏ ﭘﻴﺪﺍﺳﺖ ﮐﻪ ﺩﺭ ﺻﺪ ﺳﺎﻝ ﻭ ﺑﻴﺸﺘﺮ ﮐﻪ ﺯﻣﺎﻥ ﭘﺎﺩﺷﺎﻫﯽ ﻣﻐﻮﻻﻥ ﺑﻮﺩﻩ‪ ،‬ﺻﻮﻓﻴﮕﺮﯼ ﺭﻭﺍﺝ ﺑﺴﻴﺎﺭﯼ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻩ‪.‬‬ ‫ﺭﺍﺳﺘﯽ ﺁﻧﺴﺖ ﮐﻪ ﺑﺎ ﺁﻥ ﺣﺎﻟﯽ ﮐﻪ ﺑﺮﺍﯼ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺥ ﺩﺍﺩ‪ ،‬ﻭ ﮔﺮﻭﻫﯽ ﺍﺯ ﺩﺷﻤﻨﺎﻥ ﺧﻮﻧﺨﻮﺍﺭ ﺑﺮ ﺳﺮﺷﺎﻥ ﺗﺎﺧﺘﻪ‬ ‫ﻭ ﻣﻠﻴﻮﻧﻬﺎ ﻣﺮﺩﺍﻥ ﺭﺍ ﮐﺸﺘﻪ ﻭ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺯﻧﺎﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﺭﺍ ﺑﺒﺮﺩﮔﯽ ﺑﺮﺩﻩ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺁﻧﻬﺎ ﺭﺷﺘﻪ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﯽ ﮐﺸﻮﺭ ﺭﺍ‬ ‫ﺑﺪﺳﺖ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺎ ﭼﻨﺎﻥ ﺣﺎﻟﯽ ﻣﺮﺩﻡ ﻣﻴﺒﺎﻳﺴﺖ ﺑﻴﮑﯽ ﺍﺯ ﺩﻭ ﮐﺎﺭ ﺑﺮﺧﻴﺰﻧﺪ‪ :‬ﻳﺎ ﻣﺮﺩﺍﻧﻪ ﺩﺳﺖ ﺑﻬﻢ ﺩﻫﻨﺪ ﻭ ﺑﻴﮑﺮﺷﺘﻪ‬ ‫ﺟﺎﻧﻔﺸﺎﻧﻴﻬﺎﯼ ﺑﺰﺭﮒ ﺗﺎﺭﻳﺨﯽ ﺑﺮﺧﺎﺳﺘﻪ ﮐﻴﻨﻪ ﺍﺯ ﻣﻐﻮﻻﻥ ﺟﻮﻳﻨﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺍﺯ ﮐﺸﻮﺭ ﺑﻴﺮﻭﻥ ﺭﺍﻧﻨﺪ‪ ،‬ﻭ ﻳﺎ ﺑﻴﮑﺒﺎﺭ ﭼﺸﻢ ﺍﺯ‬ ‫ﮐﻴﻨﻪ ﺟﻮﻳﯽ ﻭ ﻣﺮﺩﺍﻧﮕﯽ ﭘﻮﺷﻴﺪﻩ ﺑﺮﺍﯼ ﺁﺭﺍﻡ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺩﻟﻬﺎ ﻭ ﮐﺎﺳﺘﻦ ﺍﺯ ﺍﻧﺪﻭﻫﻬﺎ ﺧﻮﺩ ﺭﺍ ﺑﺪﺍﻣﻦ ﺻﻮﻓﻴﮕﺮﯼ ﻭ ﺧﺮﺍﺑﺎﺗﻴﮕﺮﯼ‬ ‫ﺍﻧﺪﺍﺧﺘﻪ ﺭﻭﺯ ﮔﺬﺭﺍﻧﻨﺪ‪ .‬ﻣﻴﺒﺎﻳﺴﺖ ﻳﺎ ﺁﻥ ﮐﻨﻨﺪ ﻭ ﻳﺎ ﺍﻳﻦ‪ .‬ﻣﺮﺩﻡ ﺑﺪﺑﺨﺖ ﺍﻳﺮﺍﻥ ﭼﻮﻥ ﺁﻟﻮﺩﻩ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﺳﺮﺍﻥ ﻭ ﭘﻴﺸﺮﻭﺍﻥ‬ ‫ﺷﺎﻳﻨﺪﻩ ﻧﻤﻴﺪﺍﺷﺘﻨﺪ‪ ،‬ﺍﻳﻦ ﻳﮑﯽ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻧﺪ ﻭ ﺍﻳﻦ ﺑﻮﺩ ﺭﻭﺯ ﺑﺮﻭﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻭ ﺧﺮﺍﺑﺎﺗﻴﮕﺮﯼ ﺑﺮﻭﺍﺝ ﺧﻮﺩ ﺍﻓﺰﻭﺩ ﻭ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ‬ ‫ﭘﺴﺖ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﻳﮏ ﭼﻴﺰ ﺩﻳﮕﺮ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺍﺯ ﻫﻤﺎﻥ ﭘﻴﺸﺂﻣﺪ ﻣﻐﻮﻝ ﻧﻴﺰ ﺑﺴﻮﺩﺟﻮﻳﯽ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺍﺯ ﺑﺪﺑﺨﺘﯽ ﻭ ﺩﻟﺴﻮﺧﺘﮕﯽ ﻣﺮﺩﻡ‬ ‫ﻓﺮﺻﺖ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﻬﺮﻩ ﺑﺮﺩﺍﺭﻳﻬﺎﻳﯽ ﮐﺮﺩﻧﺪ ﻭ ﭼﻮﻥ ﺍﻳﻦ ﻳﮑﯽ ﺍﺯ ﮐﺎﺭﻫﺎﯼ ﺑﺴﻴﺎﺭ ﻧﻨﮓ ﺁﻟﻮﺩ ﺻﻮﻓﻴﺎﻧﺴﺖ‪ ،‬ﺍﺯ ﺁﻥ ﺑﮕﺸﺎﺩﯼ‬ ‫ﺳﺨﻦ ﺧﻮﺍﻫﻢ ﺭﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﭘﻴﺶ ﻫﻢ ﮔﻔﺘﻢ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺷﻴﻮﻩ ﻫﺎﯼ ﺑﺪ ﺻﻮﻓﻴﺎﻥ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺳﺮﮔﺬﺷﺘﻬﺎ ﻭ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺳﻮﺩ ﺟﺴﺘﻨﺪﯼ‪ .‬ﺑﺎﻳﻦ ﻣﻌﻨﯽ‬ ‫ﺍﮔﺮ ﺳﺮﮐﺮﺩﻩ ﺍﯼ ﺩﺭ ﺟﻨﮕﻬﺎ ﻓﻴﺮﻭﺯ ﺩﺭﺁﻣﺪﯼ ﺑﭙﺎﺩﺷﺎﻫﯽ ﺭﺳﻴﺪﯼ‪ ،‬ﺁﻧﺮﺍ ﺑﺨﻮﺩ ﺑﺴﺘﻪ ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪﯼ‪» :‬ﻓﻼﻥ ﻫﻨﮕﺎﻡ ﺑﻪ ﺩﺳﺘﺒﻮﺱ‬ ‫ﺷﻴﺦ ﻣﺎ ﺁﻣﺪﻩ ﺑﻮﺩ ﻭ ﺷﻴﺦ ﻓﺮﻣﻮﺩ ﭘﺎﺩﺷﺎﻫﯽ ﻓﻼﻥ ﺟﺎ ﺭﺍ ﺑﺘﻮ ﺩﺍﺩﻡ«‪ .‬ﺍﮔﺮ ﭘﺎﺩﺷﺎﻫﯽ ﮐﺸﺘﻪ ﺷﺪﯼ‪ ،‬ﻳﺎ ﺍﺯ ﺗﺨﺖ ﺍﻓﺘﺎﺩﯼ ﭼﻨﻴﻦ‬ ‫ﺳﺮﻭﺩﻧﺪﯼ‪» :‬ﺩﺷﻤﻦ ﺍﻭﻟﻴﺎﺀ ﻣﻴﺒﻮﺩ ﻭ ﻓﻼﻥ ﺯﻣﺎﻥ ﺷﻴﺦ ﻣﺎ ﺍﺯﻭ ﭘﻮﻝ ﺧﻮﺍﺳﺖ ﻭ ﻧﺪﺍﺩ«‪ .‬ﺍﮔﺮ ﻳﮑﯽ ﺭﺍ ﭘﺴﺮ ﺟﻮﺍﻧﯽ ﻣﺮﺩﯼ ﻳﺎ ﺯﻳﺎﻥ‬ ‫ﺑﺰﺭﮔﯽ ﺍﺯ ﺑﺎﺯﺭﮔﺎﻧﯽ ﺭﺳﻴﺪﯼ‪ ،‬ﺯﺑﺎﻥ ﺑﺴﺮﺯﻧﺶ ﺑﺎﺯ ﮐﺮﺩﻩ ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪﯼ‪» :‬ﭼﻮﻥ ﺑﺪﺭﻭﻳﺸﺎﻥ ﺩﺳﺘﮕﻴﺮﯼ ﻧﻤﻴﮑﺮﺩ‪ ،‬ﺳﺰﺍﯼ ﺧﻮﺩ ﺭﺍ‬ ‫ﺩﻳﺪ«‪.‬‬ ‫ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﻧﺘﻴﺠﻪ ﺁﻥ ﻣﻔﺘﺨﻮﺍﺭﯼ ﻭ ﮔﺪﺍﻳﯽ ﻣﻴﺒﻮﺩ ﮐﻪ ﺑﺮﺍﯼ ﺧﻮﺩ ﭘﺴﻨﺪﻳﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺑﻴﺸﺘﺮ ﺗﻮﺍﻧﻨﺪ‬ ‫ﭘﻮﻝ ﺍﺯ ﻣﺮﺩﻡ ﺑﮕﻴﺮﻧﺪ‪ ،‬ﻧﺎﭼﺎﺭ ﻣﻴﺒﻮﺩﻧﺪ ﺑﭽﻨﻴﻦ ﺯﺷﺘﮑﺎﺭﯼ ﭘﺮﺩﺍﺯﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﮑﻪ ﻧﺸﺎﻥ ﺩﺭﻭﻏﮕﻮﻳﯽ ﺻﻮﻓﻴﺎﻥ ﻭ ﺩﻟﻴﻞ ﮔﺴﺘﺎﺧﯽ ﺁﻧﺎﻥ ﺑﺎ ﺧﺪﺍﺳﺖ‪ ،‬ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ ﭘﺴﺘﯽ ﺧﻮﻳﻬﺎﯼ‬ ‫ﺍﻳﺸﺎﻥ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﮐﺴﯽ ﺭﺍ ﮐﻪ ﭘﺴﺮﯼ ﻣﺮﺩﻩ ﻳﺎ ﺍﻧﺪﻭﻩ ﺩﻳﮕﺮﯼ ﺭﺳﻴﺪﻩ‪ ،‬ﺭﺍﻩ ﻣﺮﺩﺍﻧﮕﯽ ﺁﻧﺴﺖ ﮐﻪ ﺁﺷﻨﺎﻳﺎﻥ ﻭ ﺩﻭﺳﺘﺎﻥ ﺑﺪﻟﺠﻮﻳﯽ‬ ‫ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﺑﺎ ﺩﺳﺖ ﻭ ﺯﺑﺎﻥ ﺍﺯ ﺍﻧﺪﻭﻩ ﺍﻭ ﺑﮑﺎﻫﻨﺪ ﻧﻪ ﺍﻳﻨﮑﻪ ﻓﺮﺻﺖ ﻳﺎﻓﺘﻪ‪ ،‬ﺯﺑﺎﻥ ﺑﺴﺮﺯﻧﺶ ﺑﺎﺯ ﮐﻨﻨﺪ‪ .‬ﭼﻨﻴﻦ ﮐﺎﺭﯼ ﺟﺰ ﺷﻴﻮﻩ ﮔﺪﺍﻳﺎﻥ‬ ‫ﭘﺴﺖ ﺭﺷﮕﺒﺮ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﺩﺭ ﺩﺍﺳﺘﺎﻥ ﻣﻐﻮﻝ ﻧﻴﺰ ﺻﻮﻓﻴﺎﻥ ﺍﻳﻦ ﺷﻴﻮﻩ ﺧﻮﺩ ﺭﺍ ﺑﮑﺎﺭ ﺑﺮﺩﻧﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﮐﻪ ﭼﻮﻥ ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﭼﻨﺪ‬ ‫ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﺩﺍﺳﺘﺎﻥ ﻣﻐﻮﻝ ﺷﻴﺦ ﻣﺠﺪﺍﻟﺪﻳﻦ ﺑﻐﺪﺍﺩﯼ ﻧﺎﻣﯽ ﺭﺍ ﮐﻪ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺻﻮﻓﻴﺎﻥ ﻣﻴﺒﻮﺩﻩ ﺑﮕﻨﺎﻩ ﺁﻧﮑﻪ ﺑﺎ ﻣﺎﺩﺭ ﺍﻭ ﺗﺮﮐﺎﻥ‬ ‫ﺧﻮﺍﺗﻮﻥ ﺩﺭﺁﻣﻴﺨﺘﻪ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺧﻮﺍﺭﺯﻡ ﺑﺂﺏ ﺍﻧﺪﺍﺧﺖ‪ .‬ﺯﻣﺎﻧﻴﮑﻪ ﺩﺍﺳﺘﺎﻥ ﺩﻟﮕﺪﺍﺯ ﻣﻐﻮﻝ ﺭﺥ ﺩﺍﺩ‪ ،‬ﺻﻮﻓﻴﺎﻥ ﻋﻨﻮﺍﻥ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪ‪» :‬ﺧﺪﺍ ﭼﻨﮕﻴﺰﺧﺎﻥ ﺭﺍ ﺑﺮﺍﯼ ﮔﺮﻓﺘﻦ ﺧﻮﻥ ﺷﻴﺦ ﻣﺠﺪﺍﻟﺪﻳﻦ ﻓﺮﺳﺘﺎﺩ«‪ .‬ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪ‪» :‬ﭼﻮﻥ ﻣﺠﺪﺍﻟﺪﻳﻦ ﮐﺸﺘﻪ ﺷﺪ‬ ‫ﺩﺭﻳﺎﯼ ﺧﺸﻢ ﺧﺪﺍ ﺑﺠﻮﺵ ﺁﻣﺪ ﻭ ﻣﻐﻮﻻﻥ ﺭﺍ ﺑﺨﻮﺍﺳﺘﻦ ﮐﻴﻨﻪ ﺍﻭ ﻓﺮﺳﺘﺎﺩ‪.‬‬ ‫ﺗﺎ ﺩﻝ ﻣﺮﺩ ﺧﺪﺍ ﻧﺎﻣﺪ ﺑﻪ ﺩﺭﺩ‬

‫ﻫﻴﭻ ﻗﻮﻣﯽ ﺭﺍ ﺧﺪﺍ ﺭﺳﻮﺍ ﻧﮑﺮﺩ«‪.‬‬

‫ﻳﮏ ﺍﻓﺴﺎﻧﻪ ﺩﺭﻭﻏﯽ ﻫﻢ ﺳﺎﺧﺘﻪ ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺧﻮﺩ ﻧﻮﺷﺘﻨﺪ‪ :‬ﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﭼﻮﻥ ﻣﺠﺪﺍﻟﺪﻳﻦ ﺭﺍ ﮐﺸﺖ‪ ،‬ﺍﺯ ﻧﺘﻴﺠﻪ ﺁﻥ‬ ‫ﺗﺮﺳﻨﺎﮎ ﮔﺮﺩﻳﺪ ﻭ ﻳﮏ ﻟﮕﻨﯽ ﭘﺮ ﺍﺯ ﺯﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺷﻤﺸﻴﺮﯼ ﻭ ﮐﻔﻨﯽ ﺭﻭﯼ ﺁﻥ ﮔﺰﺍﺭﺩﻩ ﺑﻨﺰﺩ ﺷﻴﺦ ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﮐﺒﺮﯼ ﮐﻪ ﺍﺳﺘﺎﺩ‬ ‫ﻣﺠﺪﺍﻟﺪﻳﻦ ﻣﻴﺒﻮﺩ ﺁﻭﺭﺩ ﻭ ﺧﻮﺩ ﺳﺮ ﺭﺍ ﺑﺮﻫﻨﻪ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺩﺭ ﭘﺎﻳﻴﻦ ﺍﻃﺎﻕ ﺍﻳﺴﺘﺎﺩ ﻭ ﺯﺑﺎﻥ ﺑﺂﻣﺮﺯﺵ ﺧﻮﺍﻫﯽ ﮔﺸﺎﺩﻩ ﭼﻨﻴﻦ ﮔﻔﺖ‪:‬‬ ‫»ﺍﮔﺮ ﺧﻮﻧﺒﻬﺎ ﻣﻴﺨﻮﺍﻫﻴﺪ ﺍﻳﻦ ﺯﺭ‪ ،‬ﻭ ﺍﮔﺮ ﮐﻴﻔﺮ ﻣﻴﺨﻮﺍﻫﻴﺪ ﺁﻥ ﺷﻤﺸﻴﺮ ﻭ ﺍﻳﻦ ﺳﺮ ﻣﻦ‪ .‬ﺷﻴﺦ ﻓﺮﻣﻮﺩ ﺧﻮﻧﺒﻬﺎﯼ ﻓﺮﺯﻧﺪﻡ ﻣﺠﺪﺍﻟﺪﻳﻦ‬ ‫ﭘﻮﻝ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﭘﺎﺩﺷﺎﻫﯽ ﺗﻮ ﺭﻭﺩ‪ ،‬ﺳﺮﻫﺎﯼ ﻣﻦ ﻭ ﮐﺴﺎﻥ ﺩﻳﮕﺮ ﻧﻴﺰ ﺭﻭﺩ«‪.‬‬ ‫ﺑﺒﻴﻨﻴﺪ ﺗﻴﺮﻩ ﺩﺭﻭﻧﯽ ﺭﺍ‪ .‬ﺑﺠﺎﯼ ﺁﻧﮑﻪ ﺑﻤﺮﺩﻡ ﺑﮕﻮﻳﻨﺪ ﭼﻴﺮﮔﯽ ﻣﻐﻮﻝ ﺩﺭ ﻧﺘﻴﺠﻪ ﺳﺴﺘﯽ ﻭ ﺑﻴﺪﺭﺩﯼ ﻭ ﭘﺮﺍﮐﻨﺪﮔﯽ ﺷﻤﺎ ﺑﻮﺩﻩ ﻭ‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﺑﭽﺎﺭﻩ ﺟﻮﻳﯽ ﺭﺍﻩ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺩﺭﻭﻏﻬﺎ ﻫﺮﭼﻪ ﮔﻤﺮﺍﻩ ﺗﺮﺷﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﻫﻤﻴﻦ ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮﯼ ﺍﺯ ﮔﺴﺘﺎﺧﯽ ﺻﻮﻓﻴﺎﻥ ﺑﺎ ﺧﺪﺍﺳﺖ‪ :‬ﺧﺪﺍ ﺧﻮﻥ ﻣﺠﺪﺍﻟﺪﻳﻦ ﺑﻐﺪﺍﺩﯼ ﺭﺍ ﺑﺎ ﺩﺳﺖ ﻣﻐﻮﻻﻥ ﮔﺮﻓﺘﻪ‪ .‬ﺍﺯ‬ ‫ﮐﻪ؟!‪ ..‬ﺍﺯ ﺯﻧﺎﻥ ﻧﺎﺁﮔﺎﻩ ﻭ ﺑﭽﮕﺎﻥ ﺑﻴﮕﻨﺎﻩ ﺑﺨﺎﺭﺍ ﻭ ﺳﻤﺮﻗﻨﺪ ﻭ ﺧﻮﺍﺭﺯﻡ ﻭ ﻣﺮﻭ ﻭ ﻧﻴﺸﺎﺑﻮﺭ ﻭ ﺭﯼ ﻭ ﻫﻤﺪﺍﻥ‪ .‬ﺑﺮﺍﯼ ﮐﺸﺘﻪ ﺷﺪﻥ ﻳﮏ‬ ‫ﺻﻮﻓﯽ‪ ،‬ﮐﺸﻮﺭﻫﺎﻳﯽ ﺭﺍ ﻭﻳﺮﺍﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻌﻨﯽ ﮔﻔﺘﻪ ﻫﺎﯼ ﺍﻳﺸﺎﻥ!‪..‬‬ ‫ﺍﺯ ﺁﻧﺴﻮﯼ ﻣﺎ ﻣﻴﺒﻴﻨﻴﻢ ﺩﺭ ﻫﻤﺎﻥ ﺩﺍﺳﺘﺎﻥ ﻣﻐﻮﻝ ﺍﺯ ﺧﻮﺩ ﺻﻮﻓﻴﺎﻥ ﻧﻴﺰ ﮐﺸﺘﻪ ﺷﺪﻧﺪ‪ :‬ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﺧﻮﺍﺭﺯﻣﯽ ﮐﺸﺘﻪ ﺷﺪ‪ .‬ﺷﻴﺦ‬ ‫ﻋﻄﺎﺭ ﮐﺸﺘﻪ ﺷﺪ‪ .‬ﺩﻳﮕﺮﺍﻥ ﮐﺸﺘﻪ ﺷﺪﻧﺪ‪ .‬ﺍﮔﺮ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﺧﺪﺍ ﺁﻥ ﺍﺭﺝ ﺭﺍ ﻣﻴﺪﺍﺷﺘﻨﺪ‪ ،‬ﭘﺲ ﭼﺸﺪ ﮐﻪ ﺧﺪﺍ ﺑﺎﺭﯼ ﺍﻳﻨﺎﻥ ﺭﺍ‬ ‫ﻧﺮﻫﺎﻧﻴﺪ؟!‪ ..‬ﺁﻧﮕﺎﻩ ﭼﻪ ﺑﻮﺩﻩ ﮐﻪ ﺧﺪﺍ ﺑﻬﺮ ﻳﮏ ﺻﻮﻓﯽ ﮐﺸﺘﻪ ﺷﺪﻩ ﺁﻧﻬﻤﻪ ﺑﻴﮕﻨﺎﻫﺎﻥ ﺭﺍ ﺑﮑﺸﺘﻦ ﺩﺍﺩﻩ؟!‪ ..‬ﻭﻟﯽ ﺑﭙﺎﺱ ﺻﻮﻓﻴﺎﻥ ﺯﻧﺪﻩ‬ ‫ﺑﺎﺭﯼ ﻳﮏ ﺷﻬﺮ ﻧﻴﺸﺎﺑﻮﺭ ﻳﺎ ﺧﻮﺍﺭﺯﻡ ﺭﺍ ﺍﺯ ﮐﺸﺘﺎﺭ ﺑﺎﺯ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ؟!‪ ..‬ﭼﺸﺪﻩ ﮐﻪ »ﮐﺮﺍﻣﺖ« ﻫﺎﯼ ﺻﻮﻓﻴﺎﻥ ﻫﻤﻪ ﮔﺰﻧﺪﺁﻭﺭ‬ ‫ﺑﻮﺩﻩ؟!‪..‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﻫﻤﺎﻥ ﺷﻴﺦ ﻋﻄﺎﺭ ﻧﻴﺰ ﺩﺭﻭﻏﯽ ﺳﺎﺧﺘﻪ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺍﻧﺪ‪» :‬ﻣﻐﻮﻟﯽ ﮐﻪ ﺍﻭ ﺭﺍ ﮐﺸﺖ‪ ،‬ﭼﻮﻥ ﺷﻤﺸﻴﺮ ﺭﺍﻧﺪ ﻭ ﺳﺮﺵ ﺑﺰﻳﺮ‬ ‫ﺍﻓﺘﺎﺩ‪ ،‬ﺷﻴﺦ ﺑﺎ ﺁﻥ ﺗﻦ ﺑﻴﺴﺮ ﻧﻌﺮﻩ ﮐﺸﺎﻥ ﺩﻭﻳﺪﻥ ﮔﺮﻓﺖ ﻭ ﻧﻴﻢ ﻓﺮﺳﻨﮓ ﺩﻭﻳﺪ ﻭ ﺁﻧﮕﺎﻩ ﺍﻓﺘﺎﺩ«‪ .‬ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﮐﺴﯽ ﮐﻪ »ﻣﻌﺠﺰﻩ«‬ ‫ﻣﻴﺘﻮﺍﻧﺴﺘﻪ ﭼﺮﺍ ﺩﺭ ﻳﮏ ﺭﺍﻩ ﺳﻮﺩﻣﻨﺪﯼ ﺁﻧﺮﺍ ﻧﻨﻤﻮﺩﻩ؟!‪ ..‬ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﺍﺯ ﺍﻳﻦ ﻣﻌﺠﺰﻩ ﭼﻪ ﻧﺘﻴﺠﻪ ﺍﯼ ﺧﻮﺍﺳﺘﯽ ﺑﻮﺩ؟!‪..‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﻫﻤﺎﻥ ﻣﺠﺪﺍﻟﺪﻳﻦ ﻳﮏ ﺍﻓﺴﺎﻧﻪ ﺩﻳﮕﺮﯼ ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺻﻮﻓﻴﺎﻧﺴﺖ‪ :‬ﻣﺠﺪﺍﻟﺪﻳﻦ ﺭﻭﺯﯼ ﺑﺎ ﺩﺭﻭﻳﺸﺎﻥ ﻧﺸﺴﺘﻪ ﺑﻮﺩ‪ .‬ﭼﻮﻥ‬ ‫ﺩﺭ ﺣﺎﻝ »ﺟﺬﺑﻪ« ﻣﻴﺒﻮﺩ ﺑﺰﺑﺎﻥ ﺭﺍﻧﺪ‪» :‬ﻣﺎ ﺗﺨﻢ ﻏﺎﺯﯼ ﺑﻮﺩﻳﻢ ﺩﺭ ﮐﻨﺎﺭ ﺩﺭﻳﺎ ﻣﺎﻧﺪﻩ«‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺍﻭ ﭼﻮﻥ ﺑﮕﻮﺵ ﺍﺳﺘﺎﺩﺵ ﺷﻴﺦ‬ ‫ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﺭﺳﻴﺪ ﮔﻔﺖ‪» :‬ﺩﺭ ﺩﺭﻳﺎ ﺑﺎﺷﺪ«‪ .‬ﻣﺠﺪﺍﻟﺪﻳﻦ ﭼﻮﻥ ﺍﻳﻨﺮﺍ ﺷﻨﻴﺪ ﺗﺮﺳﻴﺪ ﻭ ﺭﻭﺯﯼ ﮐﻪ ﺷﻴﺦ ﺑﺴﻤﺎﻉ )ﺭﻗﺺ ﻭ ﺁﻭﺍﺯ(‬ ‫ﺑﺮﺧﺎﺳﺘﻪ ﺷﺎﺩﻣﺎﻥ ﻣﻴﺒﻮﺩ‪ ،‬ﭘﺎ ﺑﺮﻫﻨﻪ ﺑﻨﺰﺩ ﺍﻭ ﺷﺘﺎﻓﺖ ﻭ ﻟﮕﻨﯽ ﺭﺍ ﭘﺮ ﺍﺯ ﺁﺗﺶ ﺑﺴﺮ ﮔﺰﺍﺭﺩﻩ ﺩﺭ ﺁﺳﺘﺎﻧﻪ ﺍﻳﺴﺘﺎﺩ‪ .‬ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﮔﻔﺖ‪:‬‬ ‫ﭼﻮﻥ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺁﻣﺪﯼ ﺩﻳﻦ ﻭ ﺍﻳﻤﺎﻥ ﺗﻮ ﺁﺳﻮﺩﻩ ﻣﺎﻧﺪ‪ ،‬ﻭﻟﯽ ﺳﺮ ﺗﻮ ﺭﻭﺩ ﻭ ﺑﺸﻮﻧﺪ ﺗﻮ ﺳﺮ ﻣﺎ ﻧﻴﺰ ﺭﻭﺩ ﻭ ﺟﻬﺎﻥ ﻭﻳﺮﺍﻥ ﮔﺮﺩﺩ‪.‬‬ ‫ﭼﻨﺪﯼ ﻧﮕﺬﺷﺖ ﮐﻪ ﻫﻤﻪ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎ ﺟﺎﯼ ﺧﻮﺩ ﺭﺍ ﮔﺮﻓﺖ‪.‬‬ ‫ﺍﻳﻨﮕﻮﻧﻪ ﺍﻓﺴﺎﻧﻪ ﮐﻪ ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ »ﭼﻴﺴﺘﺎﻥ« ﻧﺎﻣﻴﺪ‪ ،‬ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﺧﻮﺩ ﺻﻮﻓﻴﺎﻥ ﻓﺮﺍﻭﺍﻧﺴﺖ‪ .‬ﺧﻮﺍﺳﺘﻪ ﺍﻧﺪ ﭼﻨﻴﻦ ﻓﻬﻤﺎﻧﻨﺪ ﮐﻪ ﻣﺎ‬ ‫ﺭﺍ ﺑﻴﮏ ﺟﻬﺎﻥ ﺩﻳﮕﺮﯼ ﺭﺍﻫﺴﺖ ﻭ ﻳﮏ ﺯﺑﺎﻥ ﺩﻳﮕﺮﯼ ﻣﻴﺪﺍﺭﻳﻢ ﻭ ﺭﺍﺯﻫﺎﻳﯽ ﺑﺎ ﺧﺪﺍ ﺩﺭﻣﻴﺎﻧﺴﺖ‪ .‬ﻳﮏ ﻣﺸﺖ ﮔﺪﺍﻳﺎﻥ ﺍﺯ ﻫﻴﭻ ﻻﻓﯽ‬ ‫ﺑﺎﺯ ﻧﻤﻲ ﺍﻳﺴﺘﺎﺩﻩ ﺍﻧﺪ ﻭ ﻫﻴﭻ ﮔﺴﺘﺎﺧﯽ ﺑﺎ ﺧﺪﺍ ﺩﺭﻳﻎ ﻧﻤﻴﮕﻔﺘﻪ ﺍﻧﺪ‪ .‬ﺑﻬﺮﺣﺎﻝ ﻣﻦ ﻣﻴﭙﺮﺳﻢ‪ :‬ﺍﮔﺮ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍﺳﺖ ﺑﻮﺩﻩ ﭘﺲ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻣﺠﺪﺍﻟﺪﻳﻦ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻧﮑﻪ ﺯﺑﺎﻥ ﺧﻮﺩ ﺭﺍ ﻧﮕﺎﻩ ﻧﺪﺍﺷﺘﻪ ﺑﻮﺩﻩ‪ ،‬ﺑﮕﻔﺘﻪ ﺍﺳﺘﺎﺩﺵ‪ ،‬ﺑﺎﻳﺴﺘﯽ ﮐﺸﺘﻪ ﺷﻮﺩ‪ .‬ﺧﻮﺍﺳﺖ ﺧﺪﺍ ﺍﻳﻦ ﻣﻴﺒﻮﺩﻩ‪.‬‬ ‫ﭘﺲ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﺩﺭ ﮐﺸﺘﻦ ﺍﻭ ﭼﻪ ﮔﻨﺎﻩ ﺩﺍﺷﺘﻪ؟!‪ ..‬ﺩﻳﮕﺮ ﭼﻪ ﻣﻴﺒﺎﻳﺴﺖ ﮐﻪ ﺧﺪﺍ ﺑﺨﺸﻢ ﺁﻳﺪ ﻭ ﻣﻐﻮﻻﻥ ﺭﺍ ﺑﺠﺴﺘﻦ ﮐﻴﻨﻪ ﺍﻭ‬ ‫ﻓﺮﺳﺘﺪ؟!‪..‬‬ ‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ‪ ،‬ﻣﮕﺮ ﺷﻤﺎ ﻧﻤﻴﮕﻮﻳﻴﺪ ﻫﻤﻪ ﺧﺪﺍﻳﻨﺪ؟!‪ ..‬ﭘﺲ ﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﻧﻴﺰ ﺧﺪﺍ ﻣﻴﺒﻮﺩﻩ ﻭ ﻳﮏ ﮐﺎﺭﯼ ﮐﺮﺩﻩ‪ .‬ﺧﺪﺍﻳﯽ‬ ‫ﺧﺪﺍﻳﯽ ﺭﺍ ﮐﺸﺘﻪ ﺍﺳﺖ‪ ،‬ﺩﻳﮕﺮ ﭼﻪ ﺟﺎﯼ ﺧﺸﻢ ﻭ ﮐﻴﻨﻪ ﺟﻮﻳﯽ ﻣﻴﺒﻮﺩﻩ؟!‪ ..‬ﻧﻤﻴﺪﺍﻧﻢ ﭼﺮﺍ ﺑﻪ ﻧﺘﻴﺠﻪ ﮔﻔﺘﻪ ﻫﺎﯼ ﺧﻮﺩ ﮔﺮﺩﻥ‬ ‫ﻧﻤﻴﮕﺰﺍﺭﻳﺪ؟!‪..‬‬ ‫ﺩﺭ ﻳﮑﺠﺎ ﺩﺭ ﺁﻥ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺻﻮﻓﻴﮕﺮﯼ ﻏﻮﻃﻪ ﺧﻮﺭﺩﻩ ﺑﻴﮏ ﺟﺎﻫﺎﻳﯽ ﻣﻴﺮﺳﻴﺪ ﮐﻪ ﻧﻴﮏ ﻭ ﺑﺪ‪ ،‬ﺭﺍﺳﺖ ﻭ ﮐﺞ‪ ،‬ﻭ ﺳﺘﻢ ﻭ‬ ‫ﺩﺍﺩ‪ ،‬ﻭ ﺗﺎﺭﻳﮑﯽ ﻭ ﺭﻭﺷﻨﺎﻳﯽ ﻫﻤﻪ ﺭﺍ ﻳﮑﯽ ﻣﻴﺸﻤﺎﺭﻳﺪ‪ .‬ﻣﻴﺎﻧﻪ ﻓﺮﻋﻮﻥ ﻭ ﻣﻮﺳﯽ ﺟﺪﺍﻳﯽ ﻧﮕﺰﺍﺭﺩﻩ ﻣﻴﮕﻮﻳﻴﺪ‪:‬‬ ‫ﭼﻮﻧﮑﻪ ﺑﻴﺮﻧﮕﯽ ﺍﺳﻴﺮ ﺭﻧﮓ ﺷﺪ‬

‫ﻣﻮﺳﻴﯽ ﺑﺎ ﻣﻮﺳﻴﯽ ﺩﺭ ﺟﻨﮓ ﺷﺪ‬

‫ﺩﺭ ﻳﮑﺠﺎ ﻧﻴﺰ ﺑﻪ ﺭﺩﻩ ﻋﺎﻣﻴﺎﻥ ﺑﺴﻴﺎﺭ ﻧﺎﻓﻬﻢ ﺑﺎﺯﮔﺸﺘﻪ ﻣﻴﮕﻮﻳﻴﺪ‪ :‬ﺧﺪﺍ ﭼﻨﮕﻴﺰﺧﺎﻥ ﺭﺍ ﺑﮕﺮﻓﺘﻦ ﺧﻮﻥ ﻣﺠﺪﺍﻟﺪﻳﻦ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺁﻳﺎ ﺁﻥ‬ ‫ﭼﻪ ﻣﻴﺒﻮﺩﻩ ﻭ ﺍﻳﻦ ﭼﻪ ﻣﻴﺒﺎﺷﺪ؟!‪..‬‬ ‫ﻳﮏ ﺩﺍﺳﺘﺎﻥ ﺩﻳﮕﺮﯼ ﺍﺯ ﺳﻮﺩﺟﻮﻳﻴﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻻﻥ ﺍﻳﻨﺴﺖ ﮐﻪ ﭼﻮﻥ ﺩﺭ ﺳﺎﻝ ‪ ٦٢٨‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺟﻠﻮ ﻣﻐﻮﻻﻥ ﮔﺮﻳﺨﺖ ﻭ ﺑﮑﺮﺩﺳﺘﺎﻥ ﺭﻓﺖ‪ ،‬ﺩﺭ ﺁﻧﺠﺎ ﻣﻐﻮﻻﻥ ﻧﺎﮔﻬﺎﻥ ﺑﺴﺮ ﭼﺎﺩﺭﻫﺎﯼ ﺍﻭ ﺭﻳﺨﺘﻨﺪ ﻭ‬ ‫ﺍﻭ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻧﺘﻮﺍﻧﺴﺖ ﮐﻪ ﺑﺮ ﺍﺳﺒﺶ ﻧﺸﺴﺘﻪ ﺗﻨﻬﺎ ﺟﺎﻥ ﺑﺪﺭ ﺑﺮﺩ ﻭ ﺩﺭ ﮐﻮﻫﺴﺘﺎﻥ ﺑﺎ ﺩﺳﺖ ﻳﮑﯽ ﺍﺯ ﮐﺮﺩﺍﻥ ﮐﺸﺘﻪ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺑﻮﺩ ﭘﺎﻳﺎﻥ ﺳﺮﮔﺬﺷﺖ ﺁﻥ ﻣﺮﺩ ﺩﻟﻴﺮ‪.‬‬ ‫ﻭﻟﯽ ﻣﺮﺩﻡ ﺗﺎ ﺳﺎﻟﻴﺎﻥ ﺩﺭﺍﺯﯼ ﮐﺸﺘﻪ ﺷﺪﻥ ﺍﻭ ﺭﺍ ﺑﺎﻭﺭ ﻧﮑﺮﺩﻩ ﻭ ﭼﺸﻢ ﺑﺮﺍﻩ ﭘﻴﺪﺍﻳﺶ ﺍﻭ ﻣﻴﺪﺍﺷﺘﻨﺪ ﻭ ﺻﻮﻓﻴﺎﻥ ﺍﺯ ﺍﻳﻨﺠﺎ ﻧﻴﺰ‬ ‫ﺑﺴﻮﺩﺟﻮﻳﯽ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ ﻭ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﮐﺘﺎﺑﻬﺎﺷﺎﻥ ﻣﻴﻨﻮﻳﺴﻨﺪ »ﺷﻴﺦ ﺍﻟﺸﻴﻮﺥ ﺭﮐﻦ ﺍﻟﺪﻭﻟﻪ ﻋﻼﺀ ﺍﻟﺪﻭﻟﻪ ﺳﻤﻨﺎﻧﯽ« ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﮐﻪ‬ ‫ﺭﻭﺯﯼ ﺍﺳﺘﺎﺩ ﺍﻭ ﺍﺯ ﺟﺎﻳﯽ ﮐﻪ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻩ ﻧﺎﭘﺪﻳﺪ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺷﺎﮔﺮﺩﺍﻥ ﺩﺭ ﺷﮕﻔﺖ ﺷﺪﻩ ﺍﻧﺪ ﻭ ﺳﭙﺲ ﮐﻪ ﺷﻴﺦ ﻧﺎﮔﻬﺎﻥ ﺩﺭ ﻫﻤﺎﻧﺠﺎ‬ ‫ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪ ،‬ﭼﻨﻴﻦ ﺳﺮﻭﺩﻩ‪ :‬ﺳﻠﻄﺎﻥ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﺯ ﻫﻨﮕﺎﻣﻴﮑﻪ ﮔﺮﻳﺨﺖ ﺟﺎﻣﻪ ﺩﺭﻭﻳﺸﯽ ﺩﺭ ﺑﺮ ﮐﺮﺩﻩ ﻭ ﺑﻪ ﺭﺩﻩ »ﺭﺟﺎﻝ ﺍﷲ«‬ ‫ﺩﺭﺁﻣﺪﻩ ﺑﻮﺩﻩ ﻭ ﻫﻤﻴﺸﻪ ﺩﺭ ﮔﻮﺷﻪ ﻫﺎﯼ ﺟﻬﺎﻥ ﮔﺮﺩﻳﺪﯼ ﺗﺎ ﻣﺮﮔﺶ ﻓﺮﺍ ﺭﺳﻴﺪ ﻭ ﺩﺭ ﻓﻼﻥ ﻏﺎﺭﯼ ﺑﺪﺭﻭﺩ ﺯﻧﺪﮔﯽ ﮔﻔﺖ ﻭ ﻣﻦ‬ ‫ﺭﻓﺘﻢ ﺗﺎ ﺑﺮ ﺍﻭ ﻧﻤﺎﺯ ﮔﺰﺍﺭﻡ ﻭ ﺑﺨﺎﮐﺶ ﺳﭙﺎﺭﻡ‪.‬‬

‫ﺁﻣﻴﻐﯽ ﮐﻪ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﯼ ﭘﻠﻮﺗﻴﻨﻮﺱ ﺗﻮﺍﻥ ﻳﺎﻓﺖ‬ ‫ﺑﺪﻳﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﺑﺴﻴﺎﺭ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﺴﺖ ﮐﻪ ﻣﺎ ﺑﺘﻮﺍﻧﻴﻢ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﺍﺯ ﻫﻤﻪ ﺁﻧﻬﺎ ﺳﺨﻦ ﺭﺍﻧﻴﻢ‪ .‬ﻋﻨﻮﺍﻧﻬﺎﻳﯽ ﮐﻪ ﻣﺎ ﺩﺭ‬ ‫ﮐﺘﺎﺑﻬﺎﯼ ﺁﻧﺎﻥ ﻣﻴﺒﻴﻨﻴﻢ‪ ،‬ﺍﺯ ﺗﻮﮐﻞ‪ ،‬ﺗﺴﻠﻴﻢ‪ ،‬ﺭﺿﺎ‪ ،‬ﻭﺭﻉ‪ ،‬ﺍﻳﺜﺎﺭ‪ ،‬ﺻﺒﺮ‪ ،‬ﻓﻨﺎﺀ ﻓﯽ ﺍﷲ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺩﺭ ﻫﺮﻳﮑﯽ ﻟﻐﺰﺷﻬﺎ ﻭ ﺑﻴﺨﺮﺩﻳﻬﺎﯼ‬ ‫ﺑﺴﻴﺎﺭ ﺩﺭ ﮐﺎﺭ ﺍﺳﺖ‪ .‬ﻣﺎ ﭼﻮﻥ ﻓﺮﺻﺖ ﻧﻤﻴﺪﺍﺭﻳﻢ ﻭ ﺧﻮﺩ ﻧﻴﺎﺯﯼ ﺑﮕﻔﺘﮕﻮ ﺍﺯ ﻫﻤﻪ ﺑﺪﻳﻬﺎ ﻭ ﺑﻴﺨﺮﺩﻳﻬﺎﯼ ﺁﻧﺎﻥ ﻧﻤﻴﺒﻴﻨﻴﻢ ﺑﺴﺨﻨﯽ ﺍﺯ‬ ‫ﺁﻧﻬﺎ ﻧﭙﺮﺩﺍﺧﺘﻪ ﺍﻳﻢ‪.‬‬ ‫ﺍﻣﺎ ﭘﻠﻮﺗﻴﻨﻮﺱ ﺑﻨﻴﺎﺩﮔﺰﺍﺭ ﺻﻮﻓﻴﮕﺮﯼ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ ﮔﻔﺘﻪ ﻫﺎﯼ ﺍﻭ ﻧﻴﺰ ﭘﺎﻳﻪ ﺍﯼ ﺍﺳﺘﻮﺍﺭ ﻧﻤﻴﺪﺍﺭﺩ‪ .‬ﻟﻴﮑﻦ ﺩﺭ ﺳﺨﻨﺎﻥ ﺍﻭ ﻳﮏ‬ ‫ﺁﻣﻴﻐﯽ ﻧﻬﺎﻧﺴﺖ‪ .‬ﺁﻣﻴﻐﯽ ﺍﺭﺟﺪﺍﺭ ﻭ ﺁﻥ ﺍﻳﻨﮑﻪ‪ ،‬ﺁﺩﻣﯽ ﺗﻨﻬﺎ ﺍﻳﻦ ﺗﻦ ﻭ ﺟﺎﻥ ﻣﺎﺩﯼ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺧﻮﺍﻫﺎﮐﻬﺎﯼ ﺍﻭ ﺗﻨﻬﺎ ﺧﻮﺭﺩﻥ ﻭ‬ ‫ﺧﻮﺍﺑﻴﺪﻥ ﻭ ﮐﺎﻡ ﮔﺰﺍﺭﺩﻥ ﻭ ﺑﺎ ﻫﻤﺠﻨﺴﺎﻥ ﺧﻮﺩ ﻧﺒﺮﺩﻳﺪﻥ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺑﻠﮑﻪ ﺩﺭ ﮐﺎﻟﺒﺪ ﺁﺩﻣﯽ ﺩﺳﺘﮕﺎﻩ ﺩﻳﮕﺮﯼ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ ﮐﻪ‬ ‫ﺧﻮﺍﻫﺎﮐﻬﺎﯼ ﺁﻥ ﺑﺎ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺩﻟﺴﻮﺯﯼ ﻧﻤﻮﺩﻥ ﻭ ﺑﺂﻧﺎﻥ ﻧﻴﮑﯽ ﮐﺮﺩﻥ ﻭ ﺑﻪ ﺩﺍﺩ ﻭ ﺭﺍﺳﺘﯽ ﭘﺸﺘﻴﺒﺎﻥ ﺑﻮﺩﻥ ﻭ ﺁﺑﺎﺩﯼ ﺟﻬﺎﻥ ﻭ ﺁﺳﺎﻳﺶ‬ ‫ﺟﻬﺎﻧﻴﺎﻥ ﺭﺍ ﺧﻮﺍﺳﺘﻦ ﻭ ﻣﺎﻧﻨﺪﻩ ﺍﻳﻨﻬﺎﺳﺖ ﻭ ﻫﺮ ﺁﺩﻣﯽ ﺑﺎﻳﺪ ﺍﻳﻨﺮﺍ ﺑﺪﺍﻧﺪ ﻭ ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ ﺭﻭﺍﻧﯽ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺑﺸﻨﺎﺳﺪ ﻭ ﻫﻤﻴﺸﻪ ﺑﻪ‬ ‫ﻧﻴﺮﻭﻣﻨﺪﯼ ﺁﻥ ﮐﻮﺷﺪ‪.‬‬ ‫ﭘﻠﻮﺗﻴﻨﻮﺱ ﺍﻳﻦ ﺁﻣﻴﻎ ﺭﺍ ﺩﺭﻳﺎﻓﺘﻪ ﻭ ﺑﻪ ﺑﺮﮔﺰﻳﺪﮔﯽ ﺁﺩﻣﯽ ﺍﺯ ﻣﻴﺎﻥ ﻫﻤﻪ ﺁﻓﺮﻳﺪﮔﺎﻥ ﭘﯽ ﺑﺮﺩﻩ‪ .‬ﻭﻟﯽ ﭼﻮﻥ ﺧﻮﺍﺳﺘﻪ ﺁﻧﺮﺍ ﺑﺮﺷﺘﻪ‬ ‫ﺳﺨﻦ ﺑﮑﺸﺪ‪ ،‬ﺑﺸﻴﻮﻩ ﺩﻳﮕﺮ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻳﻮﻧﺎﻧﯽ ﺑﺎ ﭘﻨﺪﺍﺭﺑﺎﻓﻴﻬﺎ ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ‪ ،‬ﻭ ﺑﺎ »ﻳﮑﯽ ﺑﻮﺩﻥ ﻫﺴﺘﯽ« )ﻭﺣﺪﺕ ﻭﺟﻮﺩ( ﻭ ﺳﺨﻨﺎﻥ‬ ‫ﺩﻳﮕﺮ ﮐﻪ ﻫﻤﻪ ﺍﺵ ﺑﻴﭙﺎ ﻣﻴﺒﺎﺷﺪ ﺁﻟﻮﺩﻩ ﮔﺮﺩﺍﻧﻴﺪﻩ‪.‬‬ ‫ﺍﺯ ﺁﻧﺴﻮﯼ ﺭﺍﻫﯽ ﺭﺍ ﮐﻪ ﭘﻠﻮﺗﻴﻨﻮﺱ ﺑﺮﺍﯼ ﻧﻴﺮﻭﻣﻨﺪ ﺳﺎﺧﺘﻦ ﺭﻭﺍﻥ ﻧﺸﺎﻧﺪﺍﺩﻩ ﺑﺴﻴﺎﺭ ﮐﺠﺴﺖ ﻭ ﺧﺮﺩ ﺍﺯ ﺁﻥ ﺑﻴﺰﺍﺭ ﺍﺳﺖ‪ .‬ﭼﺮﺍ‬ ‫ﺑﺎﻳﺪ ﺍﺯ ﺧﻮﺷﻴﻬﺎﯼ ﺟﻬﺎﻥ ﭼﺸﻢ ﭘﻮﺷﻴﺪ؟!‪ ..‬ﭼﺮﺍ ﺑﺎﻳﺪ ﺑﺨﻮﺩ ﺳﺨﺘﻴﻬﺎﯼ ﺑﻴﻬﻮﺩﻩ ﺩﺍﺩ؟!‪ ..‬ﭘﺲ ﺧﻮﺷﻴﻬﺎﯼ ﺟﻬﺎﻥ ﺑﻬﺮ ﭼﻪ‬ ‫ﮐﺴﺎﻧﻴﺴﺖ؟!‪ ..‬ﻣﮕﺮ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﺟﺰ ﺧﺪﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ؟!‪ ..‬ﺁﻧﮕﺎﻩ »ﻋﺸﻖ« ﺑﺎ ﺧﺪﺍ ﭼﻪ ﻣﻴﺴﺰﺩ؟!‪ ..‬ﭼﻪ ﻣﻌﻨﺎﻳﯽ ﺑﺂﻥ ﺗﻮﺍﻥ ﺩﺍﺩ؟!‪..‬‬ ‫ﻧﻴﺰ »ﺑﻴﺨﻮﺩﯼ« ﻳﺎ ﺑﻴﺮﻭﻥ ﺭﻓﺘﻦ ﺍﺯ ﺧﻮﺩ ﮐﻪ ﭘﻠﻮﺗﻴﻨﻮﺱ ﻧﺘﻴﺠﻪ ﺳﺨﺘﻴﻬﺎ ﻭ ﺭﻧﺠﻬﺎ ﻣﻴﺪﺍﻧﺪ‪ ،‬ﻣﺪﻋﻴﺴﺖ ﮐﻪ ﺧﻮﺩ ﺍﻭ ﭼﻬﺎﺭ ﺑﺎﺭ ﺁﻥ‬ ‫ﺣﺎﻝ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩﻩ ﻭ ﺑﺨﺪﺍ ﭘﻴﻮﺳﺘﻪ‪ ،‬ﺟﺰ »ﺳﻤﺮﺩﯼ« ﻧﻴﺴﺖ‪ .‬ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﭘﻠﻮﺗﻴﻨﻮﺱ ﻓﺮﻳﺐ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺧﻮﺩ ﺭﺍ ﺧﻮﺭﺩﻩ‪ .‬ﮐﺴﯽ ﻧﻪ ﺍﺯ‬ ‫ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺗﻮﺍﻧﺪ ﺭﻓﺖ ﻭ ﻧﻪ ﺑﺨﺪﺍ ﺗﻮﺍﻧﺪ ﭘﻴﻮﺳﺖ‪.‬‬ ‫ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻢ‪ :‬ﺍﻳﻦ ﺭﺍﺳﺘﺴﺖ ﮐﻪ ﺁﺩﻣﯽ ﺗﻨﻬﺎ ﺍﻳﻦ ﺗﻦ ﻭ ﺟﺎﻥ ﻣﺎﺩﯼ ﻧﻴﺴﺖ‪ .‬ﺭﺍﺳﺘﺴﺖ ﮐﻪ ﺩﺭ ﺍﻭ ﺩﺳﺘﮕﺎﻩ ﺩﻳﮕﺮﯼ ﺑﺎ‬ ‫ﺧﻮﺍﻫﺎﮐﻬﺎﯼ ﺩﻳﮕﺮﯼ ﻫﺴﺖ‪ .‬ﻣﺎ ﺍﻳﻦ ﺁﻣﻴﻎ ﺭﺍ ﮐﻪ ﺑﺴﻴﺎﺭ ﺍﺭﺟﺪﺍﺭ ﺍﺳﺖ ﺑﺎ ﺳﺎﺩﻩ ﺗﺮﻳﻦ ﻭ ﺍﺳﺘﻮﺍﺭﺗﺮﻳﻦ ﺯﺑﺎﻧﯽ‪ ،‬ﺑﺎﺭﻫﺎ ﺯﻳﺮ ﻋﻨﻮﺍﻥ »ﺟﺎﻥ‬ ‫ﻭ ﺭﻭﺍﻥ« ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﺍﻳﻢ‪ .١‬ﭘﻠﻮﺗﻴﻨﻮﺱ ﮐﻪ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻳﻨﺮﺍ ﺑﺎ ﺯﺑﺎﻥ ﺩﺍﻧﺶ ﺑﺎﺯ ﻧﻤﺎﻳﺪ‪ ،‬ﻳﮑﺮﺷﺘﻪ ﭘﻨﺪﺍﺭﻫﺎﯼ ﺑﻴﭙﺎﻳﯽ ﺑﺂﻥ ﺍﻓﺰﻭﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﻧﻴﺰ ﺭﺍﺳﺘﺴﺖ ﮐﻪ ﻫﺮﮐﺴﯽ ﺑﺎﻳﺪ ﺩﺭ ﭘﯽ ﻧﻴﺮﻭﻣﻨﺪ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺭﻭﺍﻥ ﺑﺎﺷﺪ‪ :‬ﺁﺩﻣﯽ ﺍﮔﺮ ﺑﺤﺎﻝ ﺧﻮﺩ ﻣﺎﻧﺪ‪ ،‬ﺟﺎﻥ ﭼﻴﺮﮔﯽ‬ ‫ﻧﻤﻮﺩﻩ »ﺭﻭﺍﻥ« ﺭﺍ ﻧﺎﺗﻮﺍﻥ ﻭ ﺑﻴﮑﺎﺭﻩ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺭﺍﺳﺘﺴﺖ ﮐﻪ ﺁﺩﻣﯽ ﺧﻮﺩﺭﻭ ﻧﺒﺎﻳﺪ ﺑﻮﺩ ﻭ ﺍﻭ ﺭﺍ ﺑﮑﻮﺷﺸﻬﺎﻳﯽ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺮﺍﺳﺘﻦ‬ ‫‪ -١‬ﻛﺘﺎﺏ »ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ« ﺑﺨﺶ ﻳﻜﻢ ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﻭ ﺁﺭﺍﺳﺘﻦ ﻧﻴﺎﺯ ﺑﺴﻴﺎﺭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﭼﻴﺰﻳﮑﻪ ﻫﺴﺖ ﺍﻳﻦ ﮐﺎﺭ ﺭﺍﻫﺶ ﭼﺸﻢ ﭘﻮﺷﯽ ﺍﺯ ﺟﻬﺎﻥ ﻳﺎ ﺳﺨﺘﯽ ﺩﺍﺩﻥ ﺑﺨﻮﺩ )ﺭﻳﺎﺿﺖ( ﻧﺘﻮﺍﻧﺪ‬ ‫ﺑﻮﺩ‪ .‬ﭼﻨﺎﻧﮑﻪ ﻧﺸﺎﻥ ﺩﺍﺩﻳﻢ‪ ،‬ﺍﺯ ﺍﻳﻨﻬﺎ ﺟﺰ ﻧﺘﻴﺠﻪ ﻭﺍﺭﻭﻧﻪ ﭘﺪﻳﺪ ﻧﻴﺎﻳﺪ‪.‬‬ ‫ﺑﺮﺍﯼ ﻧﻴﺮﻭﻣﻨﺪﯼ ﺭﻭﺍﻥ‪ ،‬ﻧﺨﺴﺖ ﮔﺎﻡ‪ ،‬ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﯽ ﺭﺍ ﺑﺪﺍﻧﺴﺎﻥ ﮐﻪ ﻫﺴﺖ ﺩﺍﻧﺴﺘﻦ‪ ،‬ﺧﺪﺍ ﺭﺍ ﺷﻨﺎﺧﺘﻦ ﻭ ﺑﺒﺰﺭﮔﯽ ﻭ‬ ‫ﺗﻮﺍﻧﺎﻳﯽ ﺍﻭ ﻭ ﮐﻮﭼﮑﯽ ﻭ ﻧﺎﺗﻮﺍﻧﯽ ﺁﺩﻣﯽ ﺩﺭ ﺑﺮﺍﺑﺮ ﻭﯼ ﭘﯽ ﺑﺮﺩﻥ‪ ،‬ﻭ ﻧﺘﻴﺠﻪ ﻫﺎﯼ ﻧﻴﮑﯽ ﺭﺍ ﮐﻪ ﺍﺯ ﭘﻴﺮﻭﯼ ﺧﻮﺍﻫﺎﮐﻬﺎﯼ ﺭﻭﺍﻥ ﺗﻮﺍﻧﺪ‬ ‫ﺑﻮﺩ‪ ،‬ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ ﻭ ﺩﺭ ﭘﻴﺶ ﭼﺸﻢ ﺩﺍﺷﺘﻦ ﺍﺳﺖ‪ .‬ﺁﻥ ﺳﺨﺘﯽ ﮐﻪ ﻫﺮﮐﺴﯽ ﺑﺎﻳﺪ ﺑﺨﻮﺩ ﺩﻫﺪ ﺍﻳﻨﺴﺖ ﮐﻪ ﺩﺭ ﺯﻳﺴﺖ ﺧﻮﺩ ﺟﻠﻮ‬ ‫ﺁﺯ ﻭ ﺧﺸﻢ ﻭ ﮐﻴﻨﻪ ﻭ ﺧﻮﺩﺧﻮﺍﻫﯽ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﮐﻪ ﺧﻴﻤﻬﺎﯼ ﺟﺎﻧﻴﺴﺖ ﺑﮕﻴﺮﺩ ﻭ ﺩﺭ ﻫﺮ ﮐﺎﺭﯼ ﮐﻪ ﻣﻴﮑﻨﺪ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﺑﻨﺪ‬ ‫ﺧﻮﺷﯽ ﺧﻮﺩ ﺑﻠﮑﻪ ﺩﺭ ﺑﻨﺪ ﺧﻮﺷﯽ ﻫﻤﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﺳﺨﻨﺎﻧﻴﺴﺖ ﮐﻪ ﻣﺎ ﺑﺎ ﭘﻠﻮﺗﻴﻨﻮﺱ ـ ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻢ‪ :‬ﺑﺎ ﺑﻨﻴﺎﺩﮔﺰﺍﺭ ﺻﻮﻓﻴﮕﺮﯼ ﻣﻴﺪﺍﺭﻳﻢ‪ .‬ﺍﻣﺎ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﻧﻴﺰ‬ ‫ﻧﺎﻳﺴﺘﺎﺩﻩ ﻭ ﺗﺎ ﺗﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺩﺭ ﮔﻤﺮﺍﻫﻴﻬﺎ ﭘﻴﺶ ﺭﻓﺘﻪ ﺍﻧﺪ ﻭ ﻣﺎ ﺁﻣﻴﻐﯽ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﯼ ﺁﻧﺎﻥ ﻧﻤﯽ ﻳﺎﺑﻴﻢ‪ .‬ﺁﺭﯼ ﻫﻤﻪ ﺻﻮﻓﻴﺎﻥ ﺩﺍﻧﺴﺘﻪ ﻭ‬ ‫ﻓﻬﻤﻴﺪﻩ ﺑﺪ ﻧﺒﻮﺩﻩ ﺍﻧﺪ ﻭ ﮔﺎﻫﯽ ﺑﺮﺧﯽ ﺍﺯ ﺁﻧﺎﻥ ﻧﻴﺰ ﺗﻨﻬﺎ ﺑﭙﺎﺭﺳﺎﻳﯽ ﺳﺎﺩﻩ ﻭ ﺟﻠﻮﮔﻴﺮﯼ ﺍﺯ ﺁﺯ ﻭ ﺧﻮﺩﺧﻮﺍﻫﯽ ﺑﺲ ﮐﺮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻣﺎ‬ ‫ﺭﺍ ﺑﺎ ﺍﻳﺸﺎﻥ ﺳﺨﻨﯽ ﻧﻴﺴﺖ‪ .‬ﻭﻟﯽ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻴﺰﻫﺎ ﺑﺴﻴﺎﺭ ﮐﻢ ﻣﻴﺒﻮﺩﻩ‪ ،‬ﻭ ﺻﻮﻓﻴﮕﺮﯼ ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﺳﺮﭼﺸﻤﻪ ﮔﻤﺮﺍﻫﻴﻬﺎﯼ ﺑﺴﻴﺎﺭ‬ ‫ﺑﺰﺭﮒ ﻭ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﯼ ﺑﺴﻴﺎﺭ ﺯﻫﺮﻧﺎﮎ ﻭ ﺯﻳﺎﻧﻬﺎﯼ ﺗﺎﺭﻳﺨﯽ ﻫﻨﺎﻳﻨﺪﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺎ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﮐﻪ ﺑﺮﺍﯼ ﻫﻤﮕﺎﻥ ﻧﻮﺷﺘﻪ ﻭ ﺗﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑﺴﺎﺩﮔﯽ ﺯﺑﺎﻥ ﺁﻥ ﮐﻮﺷﻴﺪﻩ ﺍﻳﻢ‪ ،‬ﻧﺨﻮﺍﺳﺘﻪ ﺍﻳﻢ ﺍﺯ ﻫﻤﻪ ﭼﻴﺰ ﺳﺨﻦ‬ ‫ﺭﺍﻧﻴﻢ‪ .‬ﻧﺨﻮﺍﺳﺘﻪ ﺍﻳﻢ ﺍﺯ »ﻃﺎﻣﺎﺕ« ﻭ »ﺷﻄﺤﻴﺎﺕ« ﻧﺎﻡ ﺑﺮﻳﻢ‪ .‬ﻧﺨﻮﺍﺳﺘﻪ ﺍﻳﻢ ﺍﺯ ﻗﻠﻨﺪﺭﺍﻥ ﻭ ﮐﺎﺭﻫﺎﯼ ﺍﻳﺸﺎﻥ ﮔﻔﺘﮕﻮ ﮐﻨﻴﻢ‪.‬‬ ‫ﻳﮏ ﻧﮑﺘﻪ ﺩﻳﮕﺮﯼ ﮐﻪ ﺑﺎﻳﺪ ﺑﺎﺯ ﻧﻤﺎﻳﻴﻢ ﺁﻧﺴﺖ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺍﻣﺮﻭﺯ »ﮔﻤﺮﺍﻫﯽ ﺳﺎﺩﻩ ﺍﯼ« ﻧﻴﺴﺖ‪ ،‬ﺑﻠﮑﻪ »ﺍﻓﺰﺍﺭ ﺳﻮﺩﺟﻮﻳﯽ«‬ ‫ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﺑﺎﻳﻦ ﻣﻌﻨﯽ ﺻﻮﻓﻴﺎﻥ ﻧﻪ ﺁﻧﮑﻪ ﺁﻣﻴﻐﻬﺎ ﺭﺍ ﻧﻤﻴﺪﺍﻧﻨﺪ ﻭ ﺍﺯ ﺭﺍﻩ ﻧﺪﺍﻧﺴﺘﻦ ﺑﺼﻮﻓﻴﮕﺮﯼ ﮔﺮﻭﻳﺪﻩ ﺍﻧﺪ ﻭ ﺑﺮﻭﯼ ﺁﻥ ﺍﻳﺴﺘﺎﺩﮔﯽ‬ ‫ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ‪ ،‬ﺑﻠﮑﻪ ﺁﻧﺎﻥ ﺍﺯ ﺍﻳﻦ ﮔﻤﺮﺍﻫﯽ ﺳﻮﺩ ﻣﻴﺠﻮﻳﻨﺪ ﻭ ﺍﻳﻦ ﺍﻧﮕﻴﺰﻩ ﺁﻥ ﺷﺪﻩ ﮐﻪ ﭘﺲ ﺍﺯ ﺩﺍﻧﺴﺘﻦ ﻧﻴﺰ ﺩﺳﺖ ﺑﺮ ﻧﻤﻴﺪﺍﺭﻧﺪ‪.‬‬ ‫ﺧﻮﺍﻫﻴﺪ ﮔﻔﺖ‪ :‬ﭼﺴﻮﺩﯼ ﻣﻴﺠﻮﻳﻨﺪ؟!‪ ..‬ﭘﺎﺳﺨﺶ ﺁﻧﺴﺖ ﮐﻪ ﭘﻴﺮﺍﻥ ﻭ ﭘﻴﺮﺍﻣﻮﻧﻴﺎﻧﺸﺎﻥ ﺑﯽ ﺭﻧﺞ ﻭ ﮐﻮﺷﺶ ﺯﻧﺪﮔﯽ ﻣﻴﮑﻨﻨﺪ‪.‬‬ ‫ﺑﮕﻔﺘﻪ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﻗﺼﺎﺏ‪» :‬ﺑﯽ ﻣﻠﮏ ﻭ ﻣﺎﻝ ﻭﻻﻳﺖ ﻣﻴﺪﺍﺭﻧﺪ‪ ،‬ﻭ ﺑﯽ ﺁﻟﺖ ﻭ ﮐﺴﺐ ﺭﻭﺯﯼ ﻣﻴﺨﻮﺭﻧﺪ ﻭ ﺧﻠﻖ ﺭﺍ ﻣﻴﺨﻮﺭﺍﻧﻨﺪ‪.«...‬‬ ‫ﺍﮐﻨﻮﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﭼﻨﺪ ﺩﺳﺘﮕﺎﻩ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﻫﺴﺖ ﮐﻪ ﺑﯽ ﺗﺎﺝ ﻭ ﺗﺨﺖ ﭘﺎﺩﺷﺎﻫﯽ ﻣﻴﮑﻨﻨﺪ ﻭ ﺑﯽ ﻫﻴﭻ‬ ‫ﭘﺎﺳﺨﺪﻫﯽ ﺍﺯ ﻣﺮﺩﻣﺎﻥ »ﻣﺎﻟﻴﺎﺕ« ﻣﻴﮕﻴﺮﻧﺪ ﻭ ﺩﺭ ﻫﺮﻳﮑﯽ ﺍﺯ ﺧﻮﺩ ﺁﻧﻬﺎ ﮔﺬﺷﺘﻪ ﺍﺯ »ﭘﻴﺮ«‪ ،‬ﭘﻴﺮﺍﻣﻮﻧﻴﺎﻧﯽ ﻧﺎﻥ ﻣﻴﺨﻮﺭﻧﺪ ﻭ ﺭﻭﺯﮔﺎﺭ ﺑﺎ‬ ‫ﺧﻮﺷﯽ ﻣﻴﮕﺬﺭﺍﻧﻨﺪ‪.‬‬ ‫ﺍﻣﺎ ﭘﻴﺮﻭﺍﻥ‪» ،‬ﺻﻮﻓﻴﮕﺮﯼ« ﺑﺮﺍﯼ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻳﺸﺎﻥ »ﭘﻨﺎﻫﮕﺎﻩ« ﺍﺳﺖ‪ .‬ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺧﻮﺍﺳﺘﻤﺎﻥ ﺭﻭﺷﻦ ﮔﺮﺩﺩ ﻣﻴﺒﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﺍﻧﺪﮐﯽ ﺍﺯ ﺯﻣﻴﻨﻪ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺭﻓﺘﻪ ﺑﻴﮏ ﮔﻔﺘﮕﻮﯼ ﺩﻳﮕﺮ ﭘﺮﺩﺍﺯﻳﻢ‪.‬‬ ‫ﺍﻳﻦ ﻧﮑﺘﻪ ﭼﻪ ﺍﺯ ﺩﻳﺪﻩ ﺭﻭﺍﻧﺸﻨﺎﺳﯽ ﻭ ﭼﻪ ﺍﺯ ﺭﺍﻩ ﺁﺯﻣﺎﻳﺸﻬﺎﯼ ﺗﺎﺭﻳﺨﯽ ﺑﻴﮕﻔﺘﮕﻮﺳﺖ ﮐﻪ ﻣﺮﺩﺍﻧﯽ ﮐﻪ ﺭﻭﺍﻧﻬﺎﺷﺎﻥ ﻧﺎﺗﻮﺍﻧﺴﺖ ﻭ‬ ‫ﺟﻠﻮ ﺑﺪﮐﺎﺭﻳﻬﺎﯼ ﺧﻮﺩ ﺭﺍ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ ﮔﺮﻓﺖ‪ ،‬ﺩﺭ ﻫﻤﺎﻧﺤﺎﻝ ﺭﻭﺍﻧﻬﺎﺷﺎﻥ ﺁﻧﺎﻥ ﺭﺍ ﺁﺳﻮﺩﻩ ﻧﺨﻮﺍﻫﺪ ﮔﺰﺍﺷﺖ ﻭ ﻓﺮﺟﺎﺩ )ﻳﺎ ﺑﮕﻔﺘﻪ‬ ‫ﺧﻮﺩﺷﺎﻥ ﻭﺟﺪﺍﻥ( ﻫﻤﻴﺸﻪ ﺑﺂﻧﺎﻥ ﻧﮑﻮﻫﺶ ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪ .‬ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺁﻧﮕﻮﻧﻪ ﮐﺴﺎﻥ ﻫﻤﻴﺸﻪ ﺩﺭ ﺟﺴﺘﺠﻮﯼ ﺭﺍﻫﯽ ﺑﺎﺷﻨﺪ ﮐﻪ‬ ‫ﺑﺪﺳﺘﻴﺎﺭﯼ ﺁﻥ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻧﺎﺁﺳﻮﺩﮔﯽ ﺑﻴﺮﻭﻥ ﺁﻭﺭﻧﺪ‪ .‬ﻧﻴﺰ ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺗﻴﻤﻮﺭ ﺑﺎ ﺁﻥ ﺑﻴﺪﺍﺩﮔﺮﯼ ﻭ ﺧﻮﻧﺨﻮﺍﺭﻳﺶ ﺻﻮﻓﯽ‬ ‫ﭘﺎﻓﺸﺎﺭﯼ ﻣﻴﺒﻮﺩﻩ‪ .‬ﺻﻤﺪﺧﺎﻥ ﻣﺮﺍﻏﻪ ﺍﯼ ﺑﺎ ﺁﻥ ﺳﻴﺎﻫﮑﺎﺭﻳﻬﺎﯼ ﻧﻨﮓ ﺁﻟﻮﺩﺵ ﺷﻴﻌﯽ ﺑﺴﻴﺎﺭ ﺧﻮﻧﮕﺮﻣﯽ ﺷﻤﺮﺩﻩ ﻣﻴﺸﺪﻩ‪ .‬ﺗﻴﻤﻮﺭ ﮐﻪ‬ ‫ﺁﻧﻬﻤﻪ ﺧﻮﻥ ﺑﻴﮕﻨﺎﻫﺎﻥ ﺭﺍ ﻣﻴﺮﻳﺨﺘﻪ ﺑﻴﮕﻤﺎﻥ ﮔﺎﻫﯽ ﺑﺎ ﺧﻮﺩ ﻣﻴﺎﻧﺪﻳﺸﻴﺪﻩ ﻭ ﻧﮑﻮﻫﺶ ﺳﺨﺖ ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩ ﻣﻴﺸﻨﻴﺪﻩ ﻭ ﺑﺮﺍﯼ ﺍﻭ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﺑﺴﻴﺎﺭ ﻟﺬﺕ ﻣﻴﺪﺍﺩﻩ ﮐﻪ ﻳﮑﺪﺳﺘﻪ ﭘﻴﺮﺍﻥ ﺻﻮﻓﯽ ﺑﺎﺷﻨﺪ ﮐﻪ ﺑﯽ ﺁﻧﮑﻪ ﺑﺎﺯﺧﻮﺍﺳﺘﯽ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺧﻮﻧﺮﻳﺰﻳﻬﺎ ﮐﻨﻨﺪ‪ ،‬ﺗﻨﻬﺎ ﺍﺯ ﺍﻳﻨﮑﻪ‬ ‫ﺑﺪﻳﺪﻥ ﺍﻳﺸﺎﻥ ﻣﻴﺮﻭﺩ ﻭ ﭘﻮﻝ ﺑﺂﻧﺎﻥ ﻣﻴﺮﺳﺎﻧﺪ‪ ،‬ﺍﻭ ﺭﺍ ﻧﻴﮏ ﻭ ﭘﺎﮎ ﺷﻨﺎﺳﻨﺪ ﻭ ﻳﮑﺪﺳﺘﻪ ﺷﮑﻢ ﭘﺮﺳﺖ ﺩﺭ ﭘﺎﯼ ﺳﻔﺮﻩ ﺍﻭ ﻧﺸﺴﺘﻪ ﺍﻭ ﺭﺍ‬ ‫»ﻣﺮﻭﺝ ﺩﻳﻦ« ﺧﻮﺍﻧﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺑﺮﺍﯼ ﺍﻭ ﺁﺏ ﺑﺂﺗﺸﺶ ﺭﻳﺨﺘﻦ ﻣﻴﺒﻮﺩ‪ .‬ﺻﻤﺪﺧﺎﻥ ﮐﻪ ﻣﺮﺩﺍﻧﯽ ﺭﺍ ﮐﻪ ﺩﺭ ﺭﺍﻩ ﺁﺯﺍﺩﯼ ﮐﺸﻮﺭ ﺧﻮﺩ‬ ‫ﮐﻮﺷﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻣﻴﮑﺸﺖ‪ ،‬ﭼﺸﻢ ﻣﻴﻜﻨﺪ‪ ،‬ﺯﺑﺎﻥ ﻣﻴﺒﺮﻳﺪ‪ ،‬ﺁﺯﺍﺩﻳﺨﻮﺍﻫﯽ ﺭﺍ ﺩﺳﺖ ﺑﺴﺘﻪ ﺟﻠﻮ ﺳﮓ ﻣﻴﺎﻧﺪﺍﺧﺖ ﻭ ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺑﺎ‬ ‫ﺻﺪ ﭘﺴﺖ ﻧﻬﺎﺩﯼ‪ ،‬ﻧﻮﮐﺮﯼ ﺑﻴﮕﺎﻧﮕﺎﻥ ﻣﻴﮑﺮﺩ‪ .‬ﭼﻨﻴﻦ ﮐﺴﯽ ﻫﺮﭼﻪ ﺗﻴﺮﻩ ﺩﺭﻭﻥ ﺑﻮﺩﯼ‪ ،‬ﺑﻴﮕﻤﺎﻥ ﮔﺎﻫﯽ ﺁﻭﺍﺯ ﻓﺮﺟﺎﺩ ﺭﺍ ﺍﺯ ﺩﺭﻭﻥ‬ ‫ﺧﻮﺩ ﺷﻨﻴﺪﯼ‪ ،‬ﻭ ﺑﺴﻴﺎﺭ ﺑﺠﺎ ﻣﻴﺒﻮﺩ ﮐﻪ ﮐﻴﺶ ﺷﻴﻌﯽ ﺑﮕﻮﻳﺪ‪» :‬ﺍﮔﺮ ﺑﻪ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﮔﺮﻳﺴﺘﯽ‪ ،‬ﻳﺎ ﺑﺰﻳﺎﺭﺗﺶ ﺭﻓﺘﯽ ﻫﻤﻪ ﮔﻨﺎﻫﺎﻧﺖ‬ ‫ﺁﻣﺮﺯﻳﺪﻩ ﮔﺮﺩﺩ«‪.‬‬ ‫ﺍﻳﻨﺴﺖ ﻣﻌﻨﯽ ﭘﻨﺎﻫﮕﺎﻩ ﻭ ﺧﻮﺍﺳﺘﻤﺎﻥ ﺁﻧﺴﺖ ﮐﻪ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻳﺎ ﺍﺯ ﮔﻤﺮﺍﻫﻴﻬﺎﯼ ﺩﻳﮕﺮ ﺳﻮﺩﺟﻮﻳﯽ ﻣﻴﺸﻮﺩ ﻭ ﭼﻪ ﭘﻴﺸﺮﻭﺍﻥ‬ ‫ﻭ ﭼﻪ ﭘﻴﺮﻭﺍﻥ ﺍﺯ ﺁﻥ ﺑﺮﺧﻮﺭﺩﺍﺭﯼ ﻣﻴﮑﻨﻨﺪ‪ .‬ﻣﺜﻼ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺳﺮﺍﻥ ﻭﺯﺍﺭﺗﺨﺎﻧﻪ ﻫﺎ ﮐﻪ ﺟﺴﺘﺠﻮ ﮐﺮﺩﻩ‪ ،‬ﻣﻴﺒﻴﻨﻴﻢ ﺑﻔﻼﻥ ﺷﻤﺲ ﺍﻟﻌﺮﻓﺎﺀ‬ ‫ﻭ ﺑﻬﻤﺎﻥ ﻋﺎﺷﻘﻌﻠﻴﺸﺎﻩ ﺳﺮ ﺳﭙﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﻳﮏ ﮐﺎﺭ ﺑﯽ ﺍﻧﮕﻴﺰﻩ ﺍﯼ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻣﺮﺩﺍﻥ ﮐﻪ ﺭﺷﺘﻪ ﮐﺎﺭﻫﺎﯼ ﮐﺸﻮﺭﯼ ﺭﺍ ﺑﺪﺳﺖ‬ ‫ﮔﺮﻓﺘﻪ ﻭ ﻫﺮﻳﮑﯽ ﺟﺰ ﺩﺭ ﭘﯽ ﺳﻮﺩ ﺧﻮﺩ ﻧﻴﺴﺖ ﻭ ﺻﺪ ﺳﻴﺎﻫﮑﺎﺭﯼ ﺩﺭ ﻧﻬﺎﻥ ﻭ ﺁﺷﮑﺎﺭ ﺍﺯ ﻫﺮ ﮐﺪﺍﻡ ﺳﺮ ﻣﻴﺰﻧﺪ‪ ،‬ﺑﺪﺍﻧﺴﺎﻧﮑﻪ ﺭﻭﺷﻦ‬ ‫ﮔﺮﺩﺍﻧﻴﺪﻳﻢ‪ ،‬ﺑﺼﻮﻓﻴﮕﺮﯼ ﻳﺎ ﻳﮏ ﭼﻴﺰﯼ ﻣﺎﻧﻨﺪﻩ ﺁﻥ ﻧﻴﺎﺯ ﺑﺴﻴﺎﺭ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﭼﻨﺪ ﺳﺎﻝ ﺩﻳﺪﻩ ﺍﻳﻢ‪،‬‬ ‫ﺑﻬﺮﻳﮑﯽ ﺍﺯ ﮔﻤﺮﺍﻫﻴﻬﺎ ﮐﻪ ﺍﻳﺮﺍﺩ ﻣﻴﮕﻴﺮﻳﻢ ﻫﻮﺍﺩﺍﺭﺍﻥ ﺁﻧﻬﺎ ﻧﺨﺴﺖ ﺗﺎ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍﻳﺴﺘﺎﺩﮔﯽ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ ﻭ ﺑﻬﻴﺎﻫﻮﯼ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ ﻭ‬ ‫ﺳﭙﺲ ﮐﻪ ﺩﻳﺪﻧﺪ ﮐﺎﺭﯼ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﻭ ﺍﻳﺮﺍﺩﻫﺎ ﺑﺰﺑﺎﻧﻬﺎ ﺍﻓﺘﺎﺩ‪ ،‬ﺟﺎﻫﺎﯼ ﺍﻳﺮﺍﺩ ﺭﺍ ﺍﻧﮑﺎﺭ ﻣﻴﮑﻨﻨﺪ ﻭ ﻳﺎ ﺗﻨﻬﺎ ﺁﻥ ﺑﺨﺸﻬﺎ ﺭﺍ ﮐﻨﺎﺭ ﻣﻴﮕﺰﺍﺭﻧﺪ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﺧﺮﺳﻨﺪﯼ ﻧﻤﻴﺪﻫﻨﺪ ﮐﻪ ﺁﻥ ﮔﻤﺮﺍﻫﯽ ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﺩ ﻭ ﺁﻥ ﺩﺳﺘﮕﺎﻩ ﺑﺮﺍﻓﺘﺪ‪.‬‬ ‫ﺍﻳﻦ ﮐﺎﺭ ﺩﺭﺑﺎﺭﻩ ﺻﻮﻓﻴﮕﺮﯼ ﻳﮏ ﻣﺜﻞ ﻧﻴﮑﯽ ﻣﻴﺪﺍﺭﺩ ﻭ ﺁﻥ ﺍﻳﻨﮑﻪ ﭼﻮﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺟﻨﺒﺶ ﻣﺸﺮﻭﻃﻪ ﺑﺮﺧﺎﺳﺖ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﺑﺪﺑﺨﺘﻴﻬﺎﯼ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺩ ﺁﻭﺭﺩﻩ ﺳﺮﭼﺸﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺠﺴﺘﻨﺪ‪ ،‬ﺩﺭ ﺁﻥ ﻣﻴﺎﻥ ﺍﺯ ﺻﻮﻓﻴﮕﺮﯼ ﻧﻴﺰ ﻧﺎﻡ ﺑﺮﺩﻩ ﺑﻌﻨﻮﺍﻥ ﺍﻳﻨﮑﻪ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ‬ ‫ﭘﺮﺩﺍﺧﺘﻦ ﺑﮑﺎﺭ ﻭ ﺯﻧﺪﮔﯽ ﺑﺎﺯ ﻣﻴﺪﺍﺭﺩ ﻭ ﺟﻬﺎﻥ ﺭﺍ ﺩﺭ ﺩﻳﺪﻩ ﻫﺎ ﺧﻮﺍﺭ ﻣﻴﮕﺮﺩﺍﻧﺪ‪ ،‬ﻧﮑﻮﻫﺸﻬﺎﯼ ﺑﺴﻴﺎﺭ ﻣﻴﻨﻮﺷﺘﻨﺪ ﻭ ﻫﻤﺎﻧﺎ ﺩﺭ ﻧﺘﻴﺠﻪ‬ ‫ﺁﻧﺴﺖ ﮐﻪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ ﮐﻪ ﺑﺘﺎﺯﮔﯽ ﭘﻴﺮﺍﻥ ﺻﻮﻓﯽ ﺳﺨﻦ ﺧﻮﺩ ﺭﺍ ﺩﻳﮕﺮ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ ﻭ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺑﺪﻧﻴﺎ ﻧﻴﺰ ﺑﺎﻳﺪ ﭘﺮﺩﺍﺧﺖ«‪ ،‬ﻭ‬ ‫ﻳﮏ ﺟﻤﻠﻪ ﻫﺎﻳﯽ ﺭﺍ ﮐﻪ ﺩﺭ ﮐﺘﺎﺑﻬﺎﯼ ﻋﺮﺑﯽ ﺑﻨﺎﻡ ﺍﻣﺎﻡ ﻋﻠﯽ ﺍﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻩ ﻣﻴﮕﻮﻳﻨﺪ ﻣﮕﺮ ﻣﻮﻻﯼ ﻣﺎ‬ ‫ﻧﻔﺮﻣﻮﺩﻩ‪» :‬ﺍﺳﻤﻊ ﻟﺪﻧﻴﺎﮎ ﮐﺎﻧﮏ ﺗﻌﻴﺶ ﺍﺑﺪﺍ ﻭﺍﺳﻊ ﺍﻻﺧﺮﺗﮏ ﮐﺎﻧﮏ ﺗﻤﻮﺕ ﻏﺪﺍ؟!‪ .«..‬ﺍﻳﻦ ﺩﻟﻴﻞ ﺭﺍ ﻣﻴﺂﻭﺭﻧﺪ ﮐﻪ ﺻﻮﻓﻴﮕﺮﯼ ﺑﺎ‬ ‫ﭘﺮﺩﺍﺧﺘﻦ ﺑﺂﺑﺎﺩﯼ ﺟﻬﺎﻥ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺟﺎﻳﻴﮑﻪ‪:‬‬ ‫ﻧﺨﺴﺖ‪ :‬ﺑﻨﻴﺎﺩ ﺻﻮﻓﻴﮕﺮﯼ ﺑﭽﺸﻢ ﭘﻮﺷﯽ ﺍﺯ ﺟﻬﺎﻥ ﻭ ﺩﺷﻤﻨﯽ ﺑﺎ ﺁﻥ ﺑﻮﺩﻩ ﻭ ﺍﻳﻨﺴﺖ ﺻﻮﻓﻴﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺳﻮﮔﻮﺍﺭ‬ ‫ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻭ ﺟﺎﻣﻪ ﮐﺒﻮﺩ ﭘﻮﺷﻴﺪﻩ ﺳﺮ ﻣﻴﺘﺮﺍﺷﻴﺪﻩ ﺍﻧﺪ‪ .‬ﮐﺒﻮﺩ ﭘﻮﺷﻴﺪﻥ ﻭ ﺳﺮ ﺗﺮﺍﺷﻴﺪﻥ ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬﺎ ﻧﺸﺎﻧﻪ ﺳﻮﮔﻮﺍﺭﯼ ﺳﺨﺘﯽ‬ ‫ﻣﻴﺒﻮﺩﻩ ﮐﻪ ﻣﺎﺩﺭﺍﻥ ﭘﺴﺮ ﻣﺮﺩﻩ ﻭ ﺧﻮﺍﻫﺮﺍﻥ ﺑﺮﺍﺩﺭ ﮐﺸﺘﻪ ﺷﺪﻩ ﺑﺂﻥ ﺑﺮﻣﻴﺨﺎﺳﺘﻪ ﺍﻧﺪ‪ .‬ﮐﺘﺎﺑﻬﺎﯼ ﺻﻮﻓﻴﺎﻥ ﭘﺮ ﺍﺯ ﻧﮑﻮﻫﺶ ﺟﻬﺎﻧﺴﺖ‪،‬‬ ‫ﻫﻤﻴﺸﻪ ﺁﻥ ﺭﺍ ﻣﺮﺩﺍﺭ )ﺟﻴﻔﻪ( ﻧﺎﻣﻴﺪﻩ ﺩﺍﻣﻦ ﺩﺭﭼﻴﺪﻥ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﺎﻳﺎﯼ ﻫﺮ ﻣﺮﺩ ﺧﺪﺍﻳﯽ ﻣﻴﺸﻤﺎﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﺪﺍﻥ ﭘﺎﻓﺸﺎﺭﯼ‬ ‫ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ ﮐﻪ ﻣﻴﻨﻮﻳﺴﻨﺪ ﭘﻴﺮﺍﻧﺸﺎﻥ ﭘﻮﻝ ﻳﺎ ﮐﺎﻻﻳﯽ ﺭﺍ ﮐﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﺎ ﮔﺪﺍﻳﯽ ﻣﻴﮕﺮﻓﺘﻪ ﺍﻧﺪ ﺑﺮﺍﯼ ﻓﺮﺩﺍ ﻧﮕﺎﻩ ﻧﺪﺍﺷﺘﻪ ﻫﻤﺎﻥ ﺭﻭﺯ‬ ‫ﺑﺪﺭﻭﻳﺸﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺨﺸﻴﺪﻩ ﻳﺎ ﻣﻴﺨﻮﺭﺍﻧﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩﻩ ﺍﻧﺪﺍﺯﻩ ﺩﺷﻤﻨﯽ ﺁﻧﺎﻥ ﺑﺎ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﯽ‪.‬‬ ‫ﺩﻭﻡ‪ :‬ﭘﺎﻳﻪ ﺻﻮﻓﻴﮕﺮﯼ ﮔﻔﺘﻪ ﻫﺎﯼ ﭘﻠﻮﺗﻴﻨﻮﺱ ﺭﻭﻣﯽ ﺑﻮﺩﻩ‪ .‬ﺁﻧﺮﺍ ﺑﻬﻤﺒﺴﺘﮕﯽ ﺑﻪ ﺍﻣﺎﻡ ﻋﻠﯽ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻧﺘﻮﺍﻧﺴﺘﯽ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻬﺎ‬ ‫ﺭﻭﻳﻪ ﮐﺎﺭﻳﻬﺎﻳﻴﺴﺖ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺑﺮﺍﯼ ﺑﺮﻳﺪﻥ ﺯﺑﺎﻥ ﻣﺮﺩﻡ ﮐﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺻﻮﻓﻴﺎﻥ ﺧﻮﺩ ﺩﻳﻨﯽ ﻧﻤﻴﺪﺍﺷﺘﻨﺪ‪ .‬ﻭﻟﯽ ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘﻢ ﺩﺭ ﻫﺮ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

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‫ﮐﺠﺎ ﮐﻪ ﻣﻴﺒﻮﺩﻧﺪ ﺑﺎ ﮐﻴﺶ ﻣﺮﺩﻡ ﺁﻧﺠﺎ ﺭﺍﻩ ﻣﻴﺮﻓﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﺮﺍﻥ ﺷﻴﻌﯽ ﻣﻴﺸﺪﻧﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻣﺎﻡ ﻋﻠﯽ ﺑﻦ ﺍﺑﻴﻄﺎﻟﺐ ﻣﻴﺒﺴﺘﻨﺪ ﻭ ﺩﺭ‬ ‫ﻋﺜﻤﺎﻧﯽ ﺳﻨﯽ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﺳﻠﺴﻠﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﺧﻠﻴﻔﻪ ﻣﻴﺮﺳﺎﻧﻴﺪﻧﺪ‪.‬‬ ‫ﺑﻬﺮﺣﺎﻝ ﺍﻳﻦ ﻳﮏ ﺩﺳﺖ ﻭ ﭘﺎﻳﻴﺴﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺑﻴﺴﺖ ﻭ ﺳﯽ ﺳﺎﻝ ﮐﺮﺩﻩ ﺍﻧﺪ ﻭ ﻣﻦ ﻣﻴﺪﺍﻧﻢ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﺍﻳﺮﺍﺩﻫﺎﯼ ﻣﺎ ﻧﻴﺰ‬ ‫ﻧﺨﺴﺖ ﺑﻬﻴﺎﻫﻮ ﺧﻮﺍﻫﻨﺪ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﺪﻭﻟﺖ ﺩﺳﺖ ﺑﺪﺍﻣﻦ ﺷﺪﻩ ﺟﻠﻮﮔﻴﺮﯼ ﺧﻮﺍﻫﻨﺪ ﺧﻮﺍﺳﺖ‪ .‬ﺳﭙﺲ ﺍﺯ ﺩﺭ ﭘﺮﺩﻩ ﮐﺸﯽ ﺩﺭﺁﻣﺪﻩ‬ ‫ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺗﻮﺍﻧﻨﺪ ﺍﻧﮑﺎﺭ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ ﻳﺎ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪ :‬ﺳﻠﺴﻠﻪ ﻣﺎ ﻧﺒﻮﺩﻩ‪ .‬ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺁﻥ ﺑﺨﺸﻬﺎ ﺭﺍ ﮐﻪ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﺷﺪﻩ‬ ‫ﺩﻳﮕﺮ ﺧﻮﺍﻫﻨﺪ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬ ‫ﻭﻟﯽ ﺍﻳﻦ ﺧﻮﺩ ﺳﻨﮕﺮ ﻋﻮﺽ ﮐﺮﺩﻧﺴﺖ‪ .‬ﺍﻳﻦ ﺩﻟﻴﻠﺴﺖ ﮐﻪ ﺁﻧﺎﻥ ﻧﻤﻴﺨﻮﺍﻫﻨﺪ ﺩﺳﺖ ﺍﺯ ﮔﻤﺮﺍﻫﻴﻬﺎﯼ ﺧﻮﺩ ﮐﺸﻨﺪ‪ .‬ﺩﻟﻴﻠﺴﺖ‬ ‫ﮐﻪ ﺍﻳﻦ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺩﮐﺎﻧﻴﺴﺖ ﻭ ﺍﻳﻨﺴﺖ ﻧﻤﻴﺨﻮﺍﻫﻨﺪ ﺭﻫﺎ ﮐﻨﻨﺪ ﺑﻠﮑﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑﺨﻮﺍﻫﺶ ﺯﻣﺎﻥ ﺭﻧﮕﺶ ﺭﺍ ﺩﻳﮕﺮ ﮔﺮﺩﺍﻧﻨﺪ‪.‬‬ ‫ﻓﺮﺍﻣﻮﺵ ﻧﮑﺮﺩﻩ ﺍﻡ ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ﺟﻨﺒﺶ ﻣﺸﺮﻭﻃﻪ ﺩﺭ ﺗﺒﺮﻳﺰ ﻭﺍﻋﻈﯽ ﺑﻨﺰﺩ ﻳﮑﯽ ﺍﺯ ﺳﺮﺍﻥ ﻣﺸﺮﻭﻃﻪ ﺧﻮﺍﻫﯽ ﺁﻣﺪﻩ ﭼﻨﻴﻦ‬ ‫ﻣﻴﮕﻔﺖ‪» :‬ﺩﻳﺮﻭﺯ ﺑﻤﺠﻠﺴﯽ ﺭﻓﺘﻪ ﺑﻮﺩﻡ ﻧﮕﺰﺍﺭﺩﻧﺪ ﺑﺎﻻﯼ ﻣﻨﺒﺮ ﺭﻭﻡ‪ ،‬ﮔﻔﺘﻨﺪ ﺩﻳﮕﺮ ﺁﻥ ﻣﻮﻋﻈﻪ ﻫﺎ ﺑﺪﺭﺩ ﻧﻤﻴﺨﻮﺭﺩ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﻣﺸﺮﻭﻃﻪ‬ ‫ﺳﺨﻦ ﺭﺍﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻭﺍﻋﻈﯽ ﮐﺎﺭ ﻣﻨﺴﺖ ﮐﻪ ﺍﮔﺮ ﻧﮑﻨﻢ ﺑﺎﻳﺪ ﮔﺮﺳﻨﻪ ﺑﻤﺎﻧﻢ‪ .‬ﺍﻳﻨﺴﺖ ﺁﻣﺪﻩ ﺍﻡ ﺑﻤﻦ ﻳﺎﺩ ﺑﺪﻫﻴﺪ ﺍﺯ ﻣﺸﺮﻭﻃﻪ‬ ‫ﺳﺨﻦ ﺑﺮﺍﻧﻢ‪ .‬ﺩﻳﮕﺮ ﭼﺮﺍ ﺑﻤﻨﺒﺮ ﻧﺮﻭﻡ؟!‪ .«..‬ﺍﻳﻦ ﺭﺍ ﺑﺎ ﻳﮏ ﺳﺎﺩﮔﯽ ﻣﻴﮕﻔﺖ‪.‬‬ ‫ﺍﻳﻦ ﺻﻮﻓﻴﺎﻥ ﻧﻴﺰ ﺑﺎﺯ ﺑﺂﻥ ﺣﺎﻝ ﻫﻤﺎﻥ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﺻﻮﻓﻴﮕﺮﯼ ﮐﺎﺭ ﻣﺎﺳﺖ‪ ،‬ﺭﺍﻩ ﺭﻭﺯﯼ ﻣﺎﺳﺖ‪ ،‬ﭘﻨﺎﻫﮕﺎﻩ ﻣﺎﺳﺖ‪ .‬ﭼﺮﺍ‬ ‫ﺩﻳﮕﺮ ﺩﺳﺖ ﺑﮑﺸﻴﻢ؟!‪ ..‬ﻫﺮ ﮐﺠﺎﻳﺶ ﺑﺪ ﺍﺳﺖ ﺑﮕﻮﻳﻴﺪ ﺁﻧﺠﺎ ﺭﺍ ﺩﻳﮕﺮ ﮔﺮﺩﺍﻧﻴﻢ«‪.‬‬ ‫ﭘﺎﻳﺎﻥ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٥٩ .................................................................................................................. ..........................................................................‬‬

‫ﻳﻜﻲ ﺍﺯ ﭘﻴﺮﺍﻥ ﺻﻮﻓﻲ‬ ‫ﺍﻳﻦ ﭘﻴﻜﺮﻩ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﻣﺸﻬﺪ ﺑﺮﺩﺍﺷﺘﻪ ﺷﺪﻩ ﻭ ﻳﻜﻲ ﺍﺯ ﭘﻴﺮﺍﻥ‬ ‫ﺻﻮﻓﻲ ﺭﺍ ﻛﻪ ﮔﻮﻳﺎ ﻧﺎﻣﺶ ﻣﺠﺬﻭﺑﻌﻠﻴﺸﺎﻩ ﺑﺎﺷﺪ ﺩﺭ ﮔﻠﺨﺎﻧﻪ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ‪.‬‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٦٠ .................................................................................................................. ..........................................................................‬‬

‫ﺁﺧﺸﻴﺞ ـ ﺿﺪ‬

‫ﺑﻴﻜﺒﺎﺭ ؛ ﺑﻴﻜﺒﺎﺭﻩ ـ ﻳﻜﺪﻓﻌﻪ ‪ ،‬ﺑﻜﻠﻲ‬

‫ﺁﺭﺍﺳﺘﻦ ـ ﺯﻳﻨﺖ ﻛﺮﺩﻥ‬

‫ﺑﻴﻮﺳﻴﺪﻥ ـ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻦ‬

‫ﺁﺭﺍﺳﺘﻪ ـ ﺯﻳﻨﺖ ﻳﺎﻓﺘﻪ ‪ ،‬ﻣﺰﻳﻦ‬

‫ﭘﺎﺩﺁﻭﺍﺯ ـ ﺍﻧﻌﻜﺎﺱ‬

‫ﺁﺯ ـ ﺣﺮﺹ‬

‫ﭘﺮﮒ ـ )ﻫﻤﭽﻮﻥ ﺑﺮﮒ( ﺍﺟﺎﺯﻩ ‪ ،‬ﺍﺫﻥ‬

‫ﺁﮔﻨﺪﻥ ـ ﭘﺮ ﻛﺮﺩﻥ‬

‫ﭘﺮﮔﻴﺪﻥ ـ ﺍﺟﺎﺯﻩ ﺩﺍﺩﻥ‬

‫ﺁﮔﻨﺪﻩ ـ ﭘﺮ‬

‫ﭘﺮﻭﺍ ـ ﺗﻮﺟﻪ ‪ ،‬ﺍﻋﺘﻨﺎ‬

‫ﺁﻻﻳﺶ ـ ﺁﻟﻮﺩﮔﻲ‬

‫ﭘﻴﺮﺍﺳﺘﻦ ـ ﭘﺎﻙ ﮔﺮﺩﺍﻧﻴﺪﻥ‬

‫ﺁﻣﻮﺯﺍﻙ ـ ﺁﻧﭽﻪ ﺁﻣﻮﺯﻧﺪ ‪ ،‬ﺗﻌﻠﻴﻤﺎﺕ‬

‫ﭘﻴﺮﺍﺳﺘﻪ ـ ﭘﺎﻙ ﺷﺪﻩ‬

‫ﺁﻣﻴﻎ ـ ﺣﻘﻴﻘﺖ‬

‫ﺟﺴﺘﺎﺭ ـ )ﻫﻤﭽﻮﻥ ﮔﻔﺘﺎﺭ( ﻣﺒﺤﺚ‬

‫ﺁﻭﺍﺯ ـ ﺻﺪﺍ‬

‫ﭼﺴﺎﻥ ـ ﭼﻄﻮﺭ ‪ ،‬ﭼﮕﻮﻧﻪ‬

‫ﺁﻭﺍﺯﻩ ـ ﺷﻬﺮﺕ‬

‫ﭼﻨﺪﺍﻥ ـ ﺁﻧﻘﺪﺭ‬

‫ﺁﻫﻨﮓ ـ ﻗﺼﺪ‬

‫ﭼﻨﺪﻳﻦ ـ ﺍﻳﻨﻘﺪﺭ‬

‫ﺁﻳﻴﻦ ـ ﺳﻨﺖ‬

‫ﭼﻴﺮﮔﻲ ـ ﻏﻠﺒﻪ ‪ ،‬ﺗﺴﻠﻂ‬

‫ﺍﺭﺝ ـ ﺍﺭﺯﺵ‬

‫ﭼﻴﺮﻩ ـ ﻏﺎﻟﺐ ‪ ،‬ﻣﺴﻠﻂ‬

‫ﺍﻧﮕﻴﺰﺵ ـ ﺗﺤﺮﻳﻚ‬

‫ﭼﻨﺪ ﺳﺎﻝ ﺑﺎﺯ ـ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﺑﺎﻳﻨﻄﺮﻑ‬

‫ﺍﻧﮕﻴﺰﻩ ـ ﺑﺎﻋﺚ ‪ ،‬ﻣﺤﺮﻙ‬

‫ﺧﻮﺍﻫﺎ ـ ﻫﻤﻴﺸﻪ ﺧﻮﺍﺳﺘﻦ‬

‫ﺑﺎﺯ ﻧﻤﻮﺩﻥ ـ ﺑﻴﺎﻥ ﻛﺮﺩﻥ‬

‫ﺧﻮﺍﻫﺎﻙ ـ ﺁﻧﭽﻪ ﺧﻮﺍﻫﻨﺪ‬

‫ﺑﺎﺷﻨﺪﮔﺎﻥ ـ ﻣﻮﺟﻮﺩﺍﺕ ‪ ،‬ﺣﺎﺿﺮﺍﻥ‬

‫ﺧﻮﺍﻫﺶ ـ ﺩﺭﺧﻮﺍﺳﺖ‬

‫ﺑﺎﺷﻨﺪﻩ ـ ﻣﻮﺟﻮﺩ ‪ ،‬ﺣﺎﺿﺮ‬

‫ﺧﻮﺩﺭﻭ ـ ﻛﺴﻴﻜﻪ ﺳﺮ ﺧﻮﺩ ﺑﺎﺭ ﺁﻣﺪﻩ‬

‫ﺑﺎﻳﺎ ـ ﻭﻇﻴﻔﻪ ‪ ،‬ﻭﺍﺟﺐ‬

‫ﺧﻮﻱ ـ ﻋﺎﺩﺕ‬

‫ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ ـ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ‬

‫ﺧﻴﻢ ـ ﺧﺼﻠﺖ ‪ ،‬ﺧﻠﻖ‬

‫ﺑﺴﻴﺠﻴﺪﻥ ـ ﺗﺪﺍﺭﻙ ﺩﻳﺪﻥ ‪ ،‬ﺗﻬﻴﻪ ﻛﺮﺩﻥ‬

‫ﺩﺍﺭﺍﻙ ـ ﺁﻧﭽﻪ ﺩﺍﺭﻧﺪ ‪ ،‬ﻣﺎﻝ‬

‫ﺑﻨﺎﻡ ـ ﻣﺸﻬﻮﺭ‬

‫ﺩﺍﻭﺭﻱ ـ ﻗﻀﺎﻭﺕ‬

‫ﺑﻬﺮ ـ ﺑﺮﺍﻱ‬

‫ﺩﺭﺁﻣﺪﻥ ـ ﻭﺍﺭﺩ ﺷﺪﻥ‬

‫ﺑﻬﻤﺎﻥ ـ ﻓﻼﻥ‬

‫ﺩﺭﺑﺎﻳﺴﺖ ـ ﻻﺯﻡ‬

‫ﺻﻮﻓﻴﮕﺮﻱ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪٦١ .................................................................................................................. ..........................................................................‬‬

‫ﺩﺭﭼﻴﺪﻥ ـ ﻣﺮﺗﺐ ﻛﺮﺩﻥ‬

‫ﺳﺮﺭﺷﺘﻪ ﺩﺍﺭﻱ ـ ﺣﻜﻮﻣﺖ‬

‫ﺩﺭﭼﻴﺪﻩ ـ ﻣﺮﺗﺐ‬

‫ﺳﺰﻳﺪﻥ ـ )ﻫﻤﭽﻮﻥ ﭘﺮﻳﺪﻥ( ﺭﻭﺍ ﺑﻮﺩﻥ ‪ ،‬ﺟﺎﻳﺰ‬

‫ﺩﺭﺯﻣﺎﻥ ـ ﻓﻮﺭﹰﺍ‬

‫ﺑﻮﺩﻥ‬

‫ﺩﺭﻳﻮﺯﻩ ـ ﮔﺪﺍﻳﻲ‬

‫ﺳﻤﺮﺩ ـ )ﻫﻤﭽﻮﻥ ﻧﺒﺮﺩ( ﺧﻴﺎﻝ ‪ ،‬ﻭﻫﻢ‬

‫ﺩﺭﻳﻮﺯﻩ ﮔﺮﺩ ـ ﮔﺪﺍ‬

‫ﺳﻬﺶ ـ )ﻫﻤﭽﻮﻥ ﺟﻬﺶ( ﺍﺣﺴﺎﺱ ﺩﺭﻭﻧﻲ‬

‫ﺩﺳﺘﺎﻭﻳﺰ ـ ﺑﻬﺎﻧﻪ‬

‫ﺷﺎﻳﺪ ـ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ‬

‫ﺩﺳﺘﻴﺎﺭﻱ ـ ﻛﻤﻚ‬

‫ﺷﺎﻳﻨﺪﻩ ؛ ﺷﺎﻳﺎ ـ ﺷﺎﻳﺴﺘﻪ ‪ ،‬ﻻﻳﻖ‬

‫ﺩﺳﺖ ﻳﺎﺯﻳﺪﻥ ـ ﺩﺳﺖ ﺩﺭﺍﺯﻱ ﻛﺮﺩﻥ‬

‫ﺷﻜﻴﺒﻴﺪﻥ ـ ﺻﺒﺮ ﻛﺮﺩﻥ‬

‫ﺩﻫﺶ ـ ﺑﺨﺸﺶ ‪ ،‬ﻋﻄﺎ‬

‫ﺷﻮﻧﺪ ـ )ﻫﻤﭽﻮﻥ ﺑﻠﻨﺪ( ﻋﻠﺖ ‪ ،‬ﺩﻟﻴﻞ‬

‫ﺩﻳﺪﻩ ـ ﭼﺸﻢ‬

‫ﻓﺮﺍﻫﻢ ﻧﺸﺴﺘﻦ ـ ﺩﻭﺭ ﻫﻢ ﻧﺸﺴﺘﻦ ‪ ،‬ﺍﺟﺘﻤﺎﻉ‬

‫ﺩﻳﻪ ـ ﺭﻭﺳﺘﺎ ‪ ،‬ﺩﻩ‬

‫ﻛﺮﺩﻥ‬

‫ﺭﺩﻩ ـ ﺻﻒ ‪ ،‬ﺭﺩﻳﻒ‬

‫ﻓﺮﺟﺎﺩ ـ )ﻫﻤﭽﻮﻥ ﻓﺮﻫﺎﺩ( ﻭﺟﺪﺍﻥ‬

‫ﺭﺷﮓ ـ ﺣﺴﺪ‬

‫ﻓﺮﻭ ﻫﺸﺘﻦ ـ ﮔﺰﺍﺭﺩﻥ‬

‫ﺭﺷﮕﺒﺮ ـ ﺣﺴﻮﺩ‬

‫ﻛﺎﻟﺒﺪ ـ ﺟﺴﻢ‬

‫ﺭﻣﺶ ـ ﺩﻭﺭﻱ‬

‫ﮔﺰﻳﺮ ـ )ﻫﻤﭽﻮﻥ ﮔﺮﻳﺰ( ﺗﺼﻤﻴﻢ‬

‫ﺭﻭﻳﻪ ـ ﻇﺎﻫﺮ ‪ ،‬ﺻﻮﺭﺕ‬

‫ﮔﺴﺘﺮﺍﻙ ـ ﺁﻧﭽﻪ ﮔﺴﺘﺮﻧﺪ ‪ ،‬ﻓﺮﺵ‬

‫ﺭﻭﻳﻪ ﻛﺎﺭﻱ ـ ﻇﺎﻫﺮﺳﺎﺯﻱ‬

‫ﻧﺎﺳﺰﺍ ـ ﻧﺎﺭﻭﺍ‬

‫ﺯﻧﺪﻳﺪﻥ ـ ﺷﺮﺡ ﺩﺍﺩﻥ‬

‫ﻧﻤﻮﺩﻥ ـ ﻧﺸﺎﻧﺪﺍﺩﻥ‬

‫ﺯﻳﻨﻬﺎﺭ ـ ﺍﻣﺎﻥ‬

‫ﻧﻮﺷﺎﻙ ـ ﺁﻧﭽﻪ ﻧﻮﺷﻨﺪ‬

‫ﮊﺭﻑ ـ ﻋﻤﻴﻖ‬

‫ﻭﺭﺟﺎﻭﻧﺪ ـ ﻣﻘﺪﺱ ‪ ،‬ﺧﺪﺍﻳﻲ‬

‫ﺳﺎﺕ ـ ﺻﻔﺤﻪ‬

‫ﻭﻳﻞ ـ ﺁﺯﺍﺩ ‪ ،‬ﺭﻫﺎ‬

‫ﺳﺎﻣﺎﻥ ـ ﻧﻈﻢ‬

‫ﻭﻳﻠﮕﺮﺩ ـ ﺑﻴﻜﺎﺭﻩ‬

‫ﺳﭙﻬﺮ ـ ﻃﺒﻴﻌﺖ‬

‫ﻫﻨﺎﻳﺶ ـ )ﻫﻤﭽﻮﻥ ﻫﻤﺎﻳﺶ( ﺍﺛﺮ‬

‫ﺳﺘﺒﺮ ـ ﻛﻠﻔﺖ‬

‫ﻫﻨﺎﻳﻨﺪﻩ ؛ ﻫﻨﺎﻳﺎ ـ ﻣﺆﺛﺮ‬

‫ﺳﺘﺪﻥ ؛ ﺳﺘﺎﻧﺪﻥ ـ ﮔﺮﻓﺘﻦ ‪ ،‬ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ‬ ‫ﺳﺮﺣﺪ ـ ﻣﺮﺯ‬