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ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﻧﺨﺴﺖ ﺩﺭ ﻧﺸﺮﻳﻪﻱ ﻛﻴﺎﻥ ﺷﻤﺎﺭﻩ ) ۴۲ﺳﺎﻝ (۱۳۷۷ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺩﺭ ﻛﺘﺎﺏ ﺯﻳﺮ ﭼﺎﭖ ﺷﺪﻩ ﺍﺳﺖ: 1
ﻋﺒﺪﺍﻟﻜﺮﻳﻢ ﺳﺮﻭﺵ ،ﺑﺴﻂ ﺗﺠﺮﺑﻪﻱ ﻧﺒﻮﻱ ،ﻣﺆﺳﺴﻪﻱ ﺍﻧﺘﺸﺎﺭﺍﺗﻲ ﺻﺮﺍﻁ ،ﺗﻬﺮﺍﻥ ،۱۳۷۸ﺻﺺ.۲۹–۸۲ .
ﺩﺭ ﻣﺘﻦ ،ﺷﻤﺎﺭﻩﻫﺎﻱ ﺁﻭﺭﺩﻩﺷﺪﻩ ﺩﺭ ﻣﻴﺎﻥ ﺩﻭ ﻛﻤﺎﻧﻪ ﺑﻪ ﺻﻔﺤﻪﻫﺎﻱ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﺭﺟﺎﻉ ﻣﻲﺩﻫﻨﺪ.
۲
ﻣﻔﻬﻮﻣﻬﺎﻱ ﻫﺴﺘﻲﺷﻨﺎﺧﺘﻲﺍﻧﺪ ،ﺍﺯ ﻓﻠﺴﻔﻪﻱ ﺑﺎﺳﺘﺎﻥ ﻣﻲﺁﻳﻨـﺪ ﻭ ﺩﺭ ﺳـﺪﻩﻫـﺎﻱ ﻣﻴﺎﻧـﻪ ﻣﻔﻬﻮﻣﻬـﺎﻱ ﻛﻠﻴـﺪﻱ ﻣﺤﺴـﻮﺏ
ﻣﻲﺷﺪﻩﺍﻧﺪ؛ ﺩﺭ ﻋﺼﺮ ﺟﺪﻳﺪ ﺑﻪﻧﺪﺭﺕ ﺑﻪ ﻛﺎﺭ ﻣﻲﺁﻳﻨﺪ؛ ﺩﺭ ﻋﻠﻮ ِﻡ ﻃﺒﻴﻌﻲ ﻫﻴﭻ ﻛﺎﺭﺑﺮﺩﻱ ﻧﺪﺍﺭﻧـﺪ؛ ﺩﺭ ﺯﺑـﺎ ِﻥ ﺁﻟـﻮﺩﻩ
ﻖ ﺩﻳﮕﺮﻱ ﭼﻮﻥ ﻋﻤـﺪﻩ ﻭ ﻏﻴـﺮ ﻋﻤـﺪﻩ ﻭ ﺍﺳﺎﺳـﻲ ﻭ ﻏﻴـﺮ ﺍﺳﺎﺳـﻲ
ﻒ ﻛﻠﻤﻪﻫﺎﻱ ﻧﺎﺩﻗﻴ ِ
ﺑﻪ ﻣﻔﻬﻮﻣﻬﺎﻱ ﻓﻠﺴﻔﻲ ﺩﺭ ﺭﺩﻳ ِ
ﺖ ﻣﺠﻤﻮﻋﻪﺍﻱ ﭘﻴﭽﻴﺪﻩ ﺑﻪ ﻳﻜـﻲ ﺍﺯ ﻋﻨﺼـﺮﻫﺎ ،ﺭﻭﻧـﺪﻫﺎ ﻳـﺎ
ﺖ ﺍﻳﻦ ﻣﻔﻬﻮﻣﻬﺎ ﻭﺍﻛﺎﺳ ِ
ﻫﺴﺘﻨﺪ .ﺧﻄ ِﺮ ﺑﺰﺭﮒ ﺩﺭ ﻛﺎﺭﺑﺴ ِ
ﻲ ﺁﻟﻮﺩﻩ ﺑﻪ ﺩﺭﻛﻲ ﺑﺲ ﺳﺎﺩﻩﻧﮕﺮﺍﻧـﻪ ﺍﺯ ﺩﻳﺎﻟﻜﺘﻴـﻚ
ﮔﺮﺍﻳﺸﻬﺎﻱ ﺁﻥ ﺍﺳﺖ .ﺑﻪﻋﻨﻮﺍ ِﻥ ﻧﻤﻮﻧﻪ ﺯﻣﺎﻧﻲ ﺩﺭ ﺑﺤﺜﻬﺎﻱ ﺳﻴﺎﺳ ِ
ﻣﺪﺍﻡ ﺍﺯ ﻣﻔﻬﻮﻣﻬﺎﻱ ﺗﻀﺎ ِﺩ ﻋﻤﺪﻩ ﻭ ﺗﻀﺎ ِﺩ ﺍﺳﺎﺳﻲ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﺪ .ﻛﺴﻲ ﻛﻪ ﮔﻤـﺎﻥ ﻣـﻲﻛـﺮﺩ ﻣـﻲﺩﺍﻧـﺪ ﺍﻳﻨﻬـﺎ ﭼـﻪ
ﻫﺴﺘﻨﺪ ،ﮔﻮﻳﻲ ﺷﺎﻩﻛﻠﻴﺪﻱ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺖ ﮔﺸﺎﻳﻨﺪﻩ ﻫﺮ ﻗﻔﻠﻲ .ﭼﻨﻴﻦ ﻛﺴﻲ ﺩﻳﮕـﺮ ﻧﻴـﺎﺯﻱ ﻧﺪﺍﺷـﺖ ﺗـﺎﺭﻳﺦ ﻭ
ﺍﻗﺘﺼﺎﺩ ﻭ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻲ ﺑﺪﺍﻧﺪ .ﺩﺭ ﺍﻳﻦ ﺑﺤﺜﻬﺎ ﺍﻳﻦ ﻧﻜﺘﻪﻱ ﺑﺪﻳﻬﻲ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﻧﻤﻲﺷـﺪ ﻛـﻪ ﻫﺮﮔـﺎﻩ ﻣـﻲﮔـﻮﻳﻴﻢ
ﻲ ﭼـﻪ
ﻋﻤﺪﻩ ﺑﺎﻳﺪ ﺑـﺪﺍﻧﻴﻢ ﻋﻤـﺪﻩ ﺍﺯ ﭼـﻪ ﺭﻭ ،ﺩﺭ ﭼـﻪ ﻣﺠﻤﻮﻋـﻪﺍﻱ ،ﺩﺭ ﭼـﻪ ﺳـﻄﺤﻲ ﺍﺯ ﺍﻧﺘـﺰﺍﻉ ،ﺩﺭ ﻫﻨﮕـﺎ ِﻡ ﺑﺮﺭﺳـ ِ
ﺭﻭﻧﺪﻱ ،ﺑﺎ ﻧﻈﺮ ﺑﻪ ﭼﻪ ﮔﺮﺍﻳﺸﻲ.
ﺶ ﮔﻔﺘﻤـﺎﻧﻲ
ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺸﻜﻠﻬﺎﻱ ﻛﺎﺭ ﺑﺎ ﻣﻔﻬﻮﻣﻲ ﭼﻮﻥ ﺫﺍﺕ ﺭﺍ ﺑﻨﻤﺎﻳﻴﻢ ،ﻧﺨﺴﺖ ﺁﻥ ﺭﺍ ﻣﺤﺼﻮ ِﻝ ﻳﻚ ﻛﻨ ِ
ﺕ . F(R) = Rﺳﺎﺩﻩﺗﺮﻳﻦ ﺣﺎﻟﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻛﻨﺶ ﻫﻴﭻ ﻛﺎﺭﻱ
ﺑﻪ ﻧﺎﻡ Fﺗﻌﺮﻳﻒ ﻣﻲﻛﻨﻴﻢ ﻭ ﻣﻲﮔﻮﻳﻴﻢ :ﺫﺍ ِ
ﺕ Rﺑﺮﺍﺑﺮ ﺑﺎ ﺧﻮ ِﺩ Rﺑﺎﺷﺪ .ﻣﺴـﺌﻠﻪ ﺍﻣـﺎ ﺑﺴـﻴﺎﺭ ﭘﻴﭽﻴـﺪﻩﺗـﺮ ﺍﺳـﺖ .ﺩﺭ
ﺭﺍ ﻧﻄﻠﺒﺪ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﺘﻲ ﻣﻴﺴﺮ ﺍﺳﺖ ﻛﻪ ﺫﺍ ِ
ﻭﺍﻗﻌﻴﺖ ﻣﺎ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺩﺍﺭﻳـﻢ ﻛـﻪ ﻫﻤـﻪﻱ ﻋﻀـﻮﻫﺎﻱ ﺁﻥ ﺧـﻮﺩ ﺭﺍ Rﻣﻌﺮﻓـﻲ ﻣـﻲﻛﻨﻨـﺪ .ﺍﮔـﺮ ﺗﻼﻗـﻲﮔـﺎ ِﻩ ﺁﻧﻬـﺎ
ﺖ ﺧـﺎﻧﻮﺍﺩﮔﻲ
ﺖ ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﺁﻥ ﭼﻴﺰﻱ ﻣﻲﺷﻮﺩ ﻛﻪ ﻭﻳﺘﮕﻨﺸـﺘﺎﻳﻦ ﺑـﺮ ﺁﻥ ﺷـﺒﺎﻫ ِ
ﻣﺠﻤﻮﻋﻪﺍﻱ ﺗﻬﻲ ﺑﺎﺷﺪ ،ﭘﺲ ﺷﺒﺎﻫ ِ
ﻧــﺎﻡ ﻣــﻲﻧﻬــﺪ ٢.ﻣﻴــﺎﻥ ﻋﻀــﻮﻫﺎﻱ ﻣﺠﻤﻮﻋــﻪﻱ Wﻛــﻪ ﺁﻧﻬــﺎ ﺭﺍ ﺑــﻪ ﺻــﻮﺭﺕ DEFG ،CDEF ،BCDE ،ABCDﻭ
ﺖ ﺧـﺎﻧﻮﺍﺩﮔﻲ
EFGHﻣﺸﺨﺺ ﻣﻲﻛﻨﻴﻢ ،ﭼﻨـﻴﻦ ﺷـﺒﺎﻫﺘﻲ ﺑﺮﻗـﺮﺍﺭ ﺍﺳـﺖ .ﺳـﺮﻭﺵ ﻣﻴـﺎﻥ ﺩﻳﻨﻬـﺎﻱ ﻣﺨﺘﻠـﻒ ﺷـﺒﺎﻫ ِ
ﺕ ﺩﻳـﻦ ﺭﺍ ﻣﺘﺠﻠـﻲ ﻧﻤـﻲﺑﻴﻨـﺪ .ﺍﮔـﺮ ﺩﺭ
ﻣﻲﺑﻴﻨﺪ .ﺍﻳﻦ ﻓﻘﻂ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﺑﺎﺷـﺪ ﻛـﻪ ﺩﺭ ﻋـﺪﻩﺍﻱ ﺍﺯ ﺁﻧﻬـﺎ ﺫﺍ ِ
ﻙ ﻋﻀﻮﻫﺎﻱ ﻣﺠﻤﻮﻋـﻪ Dﻣـﻲﺷـﻮﺩ .ﺩﺭ ﻣﺠﻤﻮﻋﻪﻱ ﭘﻨﺞ ﻋﻀﻮﻱ Wﻣﺜﻼ EFGHﺭﺍ ﻛﻨﺎﺭ ﮔﺬﺍﺭﻳﻢ ،ﻓﺼ ِ
ﻞ ﻣﺸﺘﺮ ِ
ﺖ ﺗﻌﻠﻖ ﺑﻪ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺭﺍ ﺩﺭ ﺩﺭﺟﻪﻱ ﻧﺨﺴﺖ ﺑﺎ ﺑﺮﺧﻮﺭﺩﺍﺭﻱ ﺍﺯ Dﻣﺸـﺨﺺ ﻛـﺮﺩ .ﺑـﺮ
ﺍﻳﻦ ﺣﺎﻝ ﻣﻲﺗﻮﺍﻥ ﻣﺎﻫﻴ ِ
ﺍﻳﻦ ﻣﺒﻨﺎ ﺍﮔﺮ ﺭﻭﺍ ﺑﺎﺷﺪ ﻋﺪﻩﺍﻱ ﺍﺯ ﺁﻳﻴﻨﻬﺎﻱ ﻣﺸﻬﻮﺭ ﺑﻪ ﺩﻳﻦ ﺭﺍ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﻳﻢ ،ﺷﺎﻳﺪ ﺳﺮﻭﺵ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﻣﻴﺎ ِﻥ ﺟﻤـﻊ
ﺕ ﻣﺸﺘﺮﻛﻲ ﺑﻴﺎﺑﺪ ٣.ﻣﻌﻴﺎ ِﺭ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘﻦ ﺑﺎﻳﺪ ﺩﺭﺳﺖ ﺍﺯ ﺟﻨ ِ
ﺲ ﻫﻤﺎﻥ ﻣﻌﻴﺎ ِﺭ ﭘﻴﺪﺍ ﻛـﺮﺩ ِﻥ ﺫﺍﺕ ﺑﺎﺷـﺪ. ﺑﺎﻗﻲﻣﺎﻧﺪﻩ ﺫﺍ ِ
ﺕ ﺩﻳـﻦ ﺭﺍ Sﻣـﻲﻧـﺎﻣﻴﻢ ﻭ
ﺕ ﺩﻳﻦ ﭼﻴﺴﺖ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺩﺳﺖ ﺑـﻪ ﺗﻔﻜﻴـﻚ ﺯﻧـﺪ .ﺫﺍ ِ
ﭘﺲ ﺳﺮﻭﺵ ﺑﺎﻳﺪ ﭘﻴﺸﺘﺮ ﺑﺪﺍﻧﺪ ﺫﺍ ِ
ﻣﻲﮔﻮﻳﻴﻢ ﺑﻬـﺮﻩﻭﺭﻱ ﺍﺯ Sﺍﺳـﺖ ﻛـﻪ ﺩﻳـﻦ ﺭﺍ ﺩﻳـﻦ ﻣـﻲﻛﻨـﺪ .ﺑـﻪ ﺍﻳـﻦ ﺗﺮﺗﻴـﺐ ﻣـﺎ Fﺭﺍ ﺑﻬـﺮﻩﻭﺭﻱ ﺍﺯ Sﺗﻌﺮﻳـﻒ
ﺏ ) F(Rﺍﮔﺮ Sﺑﺎﺷﺪ Rﻳﻚ ﺩﻳﻦ ﺑﻪ ﺣﺴﺎﺏ ﻣـﻲﺁﻳـﺪ ﻭ ﺩﻭ ﺣﺎﻟـﺖ ﺑﻴﺸـﺘﺮ ﻧﻤـﻲﺗﻮﺍﻧـﺪ
ﻣﻲﻛﻨﻴﻢ .ﺑﺮ ﺍﻳﻦ ﻣﺒﻨﺎ ﺟﻮﺍ ِ
ﻲ Fﺑﺮﺍﺑﺮ ﺑـﺎ Sﺍﺳـﺖ ﻳـﺎ ﺑﺮﺍﺑـﺮ ﺑـﺎ ﺟـﺰ— .Sﻓـﺮﺽ ﻣـﻲﻛﻨـﻴﻢ ﺍﺯ
ﺶ ﮔﻔﺘﻤﺎﻧ ِ
ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ .ﻳﺎ ﻣﺤﺼﻮ ِﻝ ﻛﺎﺭﻛﻨ ِ
ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﻨﮕﺮﻳﺪ ﺑﻪ :ﻟﻮﺩﻭﻳﮓ ﻭﻳﺘﮕﻨﺸﺘﺎﻳﻦ ،ﭘﮋﻭﻫﺸﻬﺎﻱ ﻓﻠﺴﻔﻲ ،ﺗﺮﺟﻤﻪﻱ ﻓﺮﻳﺪﻭﻥ ﻓﺎﻃﻤﻲ ،ﺗﻬﺮﺍﻥ :ﻧﺸﺮ 2
ﻣﺮﻛﺰ ،۱۳۸۰ ،ﺻﺺ) ۷۶—۷۷ .ﺑﻨﺪﻫﺎﻱ ۶۶ﻭ .(۶۷
ﺖ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺑﺎﺯﻱ ﺭﺍ ﻣﺜﺎﻝ ﻣﻲﺯﻧﺪ .ﺑﻪ ﭘﻴﺮﻭﻱ ﺍﺯ ﺍﻭ ﻣﻲﮔﻮﻳﻴﻢ ﻛﻪ ﻣﻴﺎ ِﻥ
ﺢ ﻣﻔﻬﻮ ِﻡ ﺷﺒﺎﻫ ِ
ﻭﻳﺘﮕﻨﺸﺘﺎﻳﻦ ﺩﺭ ﺗﻮﺿﻴ ِ 3
ﺷﻄﺮﻧﺞ ،ﺗﻨﻴﺲ ،ﻓﻮﺗﺒﺎﻝ ﻭ ﺑﺴﻜﺘﺒﺎﻝ ﻓﻘﻂ ﺷﺒﺎﻫﺘﻲ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﻭ ﺁﻧﻬﺎ ﺫﺍﺕ ﻣﺸﺘﺮﻛﻲ ﻧﺪﺍﺭﻧﺪ .ﺍﻣﺎ ﺍﮔﺮ ﺍﺯ
ﺕ ﻣﺸﺘﺮﻙ ’ﻭﺭﺯﺵ ﻣﻴﺪﺍﻧﻲ ﺑﺎ ﺗﻮﭖ‘ ﺳﺨﻦ ﮔﻔﺖ .ﺑﻪ
ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺷﻄﺮﻧﺞ ﺭﺍ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﻳﻢ ﻣﻲﺗﻮﺍﻥ ﺍﺯ ﺫﺍ ِ
ﺕ ﻣﺸﺘﺮﻛﻲ ﻧﻴﺎﺑﻴﻢ ،ﺍﻣﺎ ﺍﮔﺮ ﺑﻮﺩﻳﺴﻢ ﺭﺍ
ﻫﻤﻴﻦ ﺳﺎﻥ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺜﻼ ﻣﻴﺎ ِﻥ ﺑﻮﺩﻳﺴﻢ ،ﺍﺳﻼﻡ ،ﻳﻬﻮﺩﻳﺖ ﻭ ﻣﺴﻴﺤﻴﺖ ﺫﺍ ِ
ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﻳﻢ ،ﺷﺎﻳﺪ ﻣﻴﺎ ِﻥ ﺳﻪ ﺁﻳﻴﻦ ﺑﺎﻗﻲﻣﺎﻧﺪﻩ ﭼﻴ ِﺰ ﻣﺸﺘﺮﻛﻲ ﻓﺮﺍﺗﺮ ﺍﺯ ﺷﺒﺎﻫﺖ ﺧﺎﻧﻮﺍﺩﮔﻲ ﻳﺎﻓﺖ ﺷﻮﺩ.
F ﺍﺯ ﺁﺯﻣـﻮ ِﻥ R3 ﻲ ﺩﻳـﻦ ﺑـﻮﺩﻥ ﻫﺴـﺘﻨﺪ ،ﻓﻘـﻂ R2 ،R1ﻭ
ﻣﺠﻤﻮﻋﻪﻱ Rﻫﺎ ،ﻳﻌﻨﻲ ﻣﺠﻤﻮﻋﻪﻱ ﺁﻳﻴﻦﻫﺎﻳﻲ ﻛﻪ ﻣـﺪﻋ ِ
ﺏ Sﺑﺮﺳﻨﺪ .ﺑﻨﺎﺑﺮ ﻣﻌﻴﺎ ِﺭ ﺳﺮﻭﺵ ﻛﻪ ﻫﺮ ﭼﻪ ﺑﻪ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎ ِﻥ ﺗـﺎﺭﻳﺨﻲ ﺑﺮﻣـﻲﮔـﺮﺩﺩ،
ﺳﺮﺑﻠﻨﺪ ﺑﺮﻭﻥ ﺁﻳﻨﺪ ﻭ ﺑﻪ ﺟﻮﺍ ِ
ﻋﺮﺿﻲ ﺍﺳﺖ ﺑﺎﻳﺪ ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻭﺟﻮ ِﻩ ﺗﻤﺎﻳﺰ ﺍﻳﻦ ﺳﻪ ﺭﺍ ﺗﺸـﻜﻴﻞ ﻣـﻲﺩﻫﻨـﺪ ﻋﺮﺿـﻲ ﺑـﺪﺍﻧﻴﻢ .ﺑﻨـﺎﺑﺮ ﺍﻳـﻦ ﻓﺮﻗـﻲ
ﻲ ﺫﺍﺕ ﺭﺍ
ﺕ ﺍﺳﻼﻡ .ﺍﺯ ﺍﻳﻦ ﺭﻭ ﮔﺎ ِﻡ ﻧﺨﺴﺖ ﺑـﺮﺍﻱ ﺗﺠﻠـ ِ
ﺕ ﻣﺴﻴﺤﻴﺖ ﺣﺮﻑ ﺑﺰﻧﻴﻢ ﻳﺎ ﺫﺍ ِ
ﻼ ﺍﺯ ﺫﺍ ِ
ﻧﻤﻲﻛﻨﺪ ﻛﻪ ﻣﺎ ﻣﺜ ﹰ
ﺦ ﺷـﻜﻞﮔﺮﻓﺘـﻪﻱ ﻣـﺬﻫﺒﻲ ﺩﺍﻧﺴـﺖ .ﻋـﺪﻩﺍﻱ ﺍﻳـﻦ ﺭﺍﻩ ﺭﺍ
ﺺ ﺩﺭ ﺗـﺎﺭﻳ ْ
ﻦ ﻫﻤـﻪﻱ ﺗﻌﻠﻘﻬـﺎﻱ ﻣﺸـﺨ ِ
ﺑﺎﻳﺪ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘ ِ
ﻼ
ﺭﻓﺘﻪﺍﻧﺪ ﻭ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﻓﺮﻗـﻪﻱ ﺗـﺎﺯﻩﺍﻱ ﺭﺍ ﺗﺄﺳـﻴﺲ ﻛـﺮﺩﻩﺍﻧـﺪ .ﺳـﺮﻭﺵ ﭼﻨـﻴﻦ ﺭﺍﻫـﻲ ﺭﺍ ﻧﻤـﻲﺭﻭﺩ .ﺍﻭ ﻣﺤـﺘﻤ ﹰ
ﻦ ﺧﻮﺩ ﺭﺍ ﺑﻜـﺎﻭﺩ ﻭ ﻣﻄﻤـﺌﻦ ﺑﺎﺷـﺪ ﻛـﻪ ﻫﻤﮕـﺎﻥ ﺑـﻪ ﻧﺘﻴﺠـﻪﻱ
ﺕ ﺩﻳ ِ
ﻣﻲﮔﻮﻳﺪ ﻫﺮ ﻛﺲ ﻫﺮ ﺟﺎﻳﻲ ﻫﺴﺖ ﺑﻤﺎﻧﺪ ،ﺫﺍ ِ
ﻦ ﺁﻧﻬـﺎ
ﻭﺍﺣﺪﻱ ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴﺪ .ﭼﻨﻴﻦ ﺍﻃﻤﻴﻨﺎﻧﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ .ﺍﻃﻤﻴﻨﺎ ِﻥ ﺧﺎﻃ ِﺮ ﻫﻤﻪﻱ ﻣﺆﻣﻨﺎﻥ ﺍﻳـﻦ ﺍﺳـﺖ ﻛـﻪ ﺁﻳـﻴ ِ
ﻦ ﺁﻳﻴﻨﻬﺎﻱ ﺩﻳﮕﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ .ﺍﻳـﻦ ﺍﻃﻤﻴﻨـﺎ ِﻥ
ﻖ ﺑﺮﺍﻧﺪﺍﺧﺘ ِ
ﻦ ﺑﺮﺗﺮ ﺍﺳﺖ ﻭ ﻭﺣﺪﺗﻲ ﻛﻪ ﺑﺮﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﺯ ﻃﺮﻳ ِ
ﺁﻳﻴ ِ
ﻲ ﺩﻳﻨﺪﺍﺭﻱ ﺍﺳﺖ .ﺍﻳﻤﺎﻥ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺪﻋﻲ ﻣﻲﺷﻮﺩ ﺁﮔﺎﻫﺎﻧﻪ ﺍﺳـﺖ ﺧـﻮﺩ ﺭﺍ ﺑـﻪ ﺻـﻮﺭﺕ ﺍﻳـﻦ ﺍﻃﻤﻴﻨـﺎ ِﻥ
ﺧﺎﻃﺮ ﺫﺍﺗ ِ
ﺕ ﺩﻳﻨﻬـﺎ ﺭﺍ ﻧﻤـﺎﻳﺶ ﺩﻫﻨـﺪ ،ﺩﺭ ﺍﺻـﻞ
ﺧﺎﻃﺮ ﻧﺸﺎﻥ ﻣـﻲﺩﻫـﺪ .ﻫﻤﺎﻳﺸـﻬﺎﻱ ﺟﻬـﺎﻧﻲﺍﻱ ﻛـﻪ ﻣُـﺪ ﺷـﺪﻩ ﺍﺳـﺖ ﻭﺣـﺪ ِ
ﺷﻴﺮﻳﻨﻲﺧﻮﺭﺍ ِﻥ ﺩﻳﭙﻠﻤﺎﺗﻴﻚ ﻫﺴﺘﻨﺪ .ﺳﺨﻨﺮﺍﻧﺎ ِﻥ ﺁﻧﻬﺎ ﺩﺭ ﺑﻬﺘﺮﻳﻦ ﺣﺎﻟﺖ ﻣﻌﺼﻮﻣﻴﺘﻲ ﺭﺍ ﺑﻪ ﻧﻤﺎﻳﺶ ﻣﻲﮔﺬﺍﺭﻧﺪ ﻛﻪ ﺑـﻪ
ﮒ
ﺖ ﺑـﺰﺭ ِ
ﺳﺎﺩﻩﻟﻮﺣﻲ ﭘﻬﻠﻮ ﻣﻲﺯﻧﺪ .ﻣﺴﻠﻤﺎ ِﻥ ﺟﺪﻱ ﺍﮔﺮ ﺩﺭ ﭼﻨﻴﻦ ﻫﻤﺎﻳﺸﻲ ﺳﺨﻦ ﺭﺍ ﺑﺎ ﺧﺎﺗﻤﻴـﺖ ﻧﻴﺎﻏـﺎﺯﺩ ،ﺣﻘﻴﻘـ ِ
ﻦ ﺧﻮﺩ ﺭﺍ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻩ ﺍﺳﺖ.
ﺩﻳ ِ
ﻲ ﺗﺸﺨﺺ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳـﺖ ﻛـﻪ ﮔﻔﺘـﻪ ﺷـﻮﺩ ﺍﺯ ﺁﻥ
ﻲ ﻧﺎﻓ ِ
ﻞ ﻫﻤﺬﺍﺗ ِ
ﻳﻚ ﺭﺍﻩ ﺑﺮﺍﻱ ﮔﺮﻳﺰ ﺍﺯ ﻣﺸﻜ ِ
ﺕ ﻣﺸـﺘﺮﻛﻲ ﻳﺎﻓـﺖ
ﺖ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﻛﻪ ﺣﺘﺎ ﻣﻴﺎﻥ ﺩﻭ ﺗﺎﻱ ﺁﻧﻬﺎ ﺫﺍ ِ
ﺭﻭ ﻣﻴﺎﻥ ﺩﻳﻨﻬﺎﻱ ﻣﺨﺘﻠﻒ ﻓﻘﻂ ﺷﺒﺎﻫ ِ
ﻧﻤﻲﺷﻮﺩ .ﺍﻳﻦ ﺳﺨﻦ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎﺳﺖ ﻛﻪ ﺳﺮﻭﺵ ﺑﮕﻮﻳﺪ ﺗﻨﻬﺎ ﺩﻳﻦ ﻣﻦ ﺍﺯ ﺧﺼﻴﺼﻪﻱ ﺍﻟﻬﻲ Sﺑﻬﺮﻩﻭﺭ ﺍﺳﺖ .ﻣﺎ ﺍﺯ
ﺕ
ﻦ ﺑﺮﺧـﻮﺭﺩﺍﺭ ﺍﺯ ﺫﺍ ِ ﻫﻤﻴﻦ ﺟﺎ ﺑﺪﻭﻥ ﺁﺷﻨﺎﻳﻲ ﭘﻴﺸﻴﻦ ﺑﺎ ﻣﺤﺘﻮﺍﻱ Sﺑﺮ ﺟﻨﺒﻪﺍﻱ ﺍﺯ ﺁﻥ ﺁﮔﺎﻫﻲ ﻣﻲﻳﺎﺑﻴﻢ :ﺫﺍﺗ ِ
ﻲ ﺁﻳـﻴ ِ
ﻦ ﺣﻘﻴﻘﻲ ﺑﺪﺍﻧﺪ ﻭ ﺑﻘﻴﻪﻱ ﺁﻳﻴﻨﻬﺎ ﺭﺍ ﺑﺎﻃﻞ ﺑﻪ ﺷﻤﺎﺭ ﺁﻭﺭﺩ.
ﺩﻳﻦ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻳﮕﺎﻧﻪ ﺑﺎﺷﺪ ،ﻳﻌﻨﻲ ﺗﻨﻬﺎ ﺧﻮﺩ ﺭﺍ ﺩﻳ ِ
ﻞ ﺩﻳﮕﺮﻱ ﺳﺮ ﺑﺮﻣﻲﺁﻭﺭﺩ :ﺩﺭ ﺁﻥ ﺗﻨﻬﺎ ﺁﻳﻴﻨﻲ ﻛﻪ ﺑﻪﺟﺎ ﻣﺎﻧـﺪ ﭼﮕﻮﻧـﻪ ﻣـﻲﺗـﻮﺍﻥ ﻣﻴـﺎﻥ ﺫﺍﺕ ﻭ
ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺸﻜ ِ
ﻋﺮﺽ ﻓﺮﻕ ﮔﺬﺍﺷﺖ؟ ﻳﻚ ﺭﺍ ِﻩ ﭼﺎﺭﻩ ﺗﻮﺳﻞ ﺑﻪ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻪﺍﻱ ﺍﺳﺖ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺗﻮﺿﻴﺢ ﺩﻫﺪ ﭼﮕﻮﻧـﻪ ﺿـﺮﻭﺭﺗﻲ
ﺁﺳﻤﺎﻧﻲ ﺩﺭ ﺍﻣﻜﺎﻧﻬﺎﻱ ﺯﻣﻴﻨﻲ ﻇﻬﻮﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ .ﻣﻲﺷﻮﺩ ﺑـﻪ ﭘﻠـﻮﺗﻴﻦ ،ﻓـﺎﺭﺍﺑﻲ ،ﺍﺑـﻦﺳـﻴﻨﺎ ،ﻣﻼﺻـﺪﺭﺍ ﻭ ﺣﺘـﺎ ﻫﮕـﻞ
ﻞ ﺳﺮﻭﺵ ﺍﻣﺎ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺣﻞﺷﺪﻧﻲ ﻧﻴﺴﺖ ،ﭼﻮﻥ
ﻣﺘﻮﺳﻞ ﺷﺪ ﻭ ﺩﺍﺳﺘﺎﻧﻲ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻲ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺳﺎﺧﺖ .ﻣﺸﻜ ِ
ﻦ ﻳﮕﺎﻧﻪ ﭼﻨﺪﺍﻥ ﻫﻢ َﻋ َﺮﺽ ﻧﻴﺴﺘﻨﺪ .ﻣﻲﺷﻮﺩ ﻫﻤﻪﻱ ﺣﺎﺩﺛﻪﻫـﺎﻱ
ﻧﺘﻴﺠﻪﻱ ﺩﺍﺳﺘﺎﻥ ﺁﻥ ﻣﻲﺷﻮﺩ ﻛﻪ َﻋ َﺮﺿﻬﺎﻱ ﺁﻥ ﺁﻳﻴ ِ
ﻦ ﺗﺎﺭﻳﺦ ﺁﻥ ﺁﻳﻴﻦ ﺭﺍ ﺑﻪ ﻫﻢ ﭼﺴﺒﺎﻧﺪ ﻭ ﻫﻤﻪ ﺭﺍ ﺗﻘﺪﻳ ِﺮ ﺁﺳﻤﺎﻧﻲ ﺗﻠﻘﻲ ﻛﺮﺩ ،ﻳﻌﻨﻲ ﭼﻴﺰﻫﺎﻳﻲ ﺩﺍﻧﺴـﺖ
ﺭﺥﺩﺍﺩﻩ ﺩﺭ ﻣﺘ ِ
ﻛﻪ ﺍﮔﺮ ﭼﻪ ﺯﻣﻴﻨﻲﺍﻧﺪ ﻭ ﺩﺭ ﻇﺎﻫﺮ ﺣﺎﺩﺛﻪﺍﻧﺪ ،ﺍﻣﺎ ﺗﻈﺎﻫ ِﺮ ﺿﺮﻭﺭﺕﺍﻧﺪ ﻭ ﺑﻪ ﺁﺳـﻤﺎﻥ ﻣﺘﺼـﻞ .ﭘـﺲ ﻫـﻴﭻ ﭼﻴـﺰﻱ ﺩﺭ
ﻲ ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﺁﻣﻮﺯﻩﻫﺎﻱ ﺁﻳﻴﻦ ﻣـﻲﺗـﻮﺍﻥ ﺳـﻨﺪﻫﺎﻱ ﻓﺮﺍﻭﺍﻧـﻲ
ﺦ ﺍﻳﻦ ﺁﻳﻴﻦ ﻋﺎﺭﺿﻲ ﻧﻴﺴﺖ .ﺩﺭﺑﺎﺭﻩﻱ ﻫﻤﺨﻮﺍﻧ ِ
ﺗﺎﺭﻳ ِ
ﺖ ﺩﻳﻨـﻲ
ﻲ ﺑﺮﺩﺍﺷﺖ ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﻪ ﻫﻤﺎﻥﺳﺎﻥ ﻛﺎ ِﺭ ﻣﺸـﻜﻠﻲ ﻧﻴﺴـﺖ .ﺩﺭ ﺳـﻨ ِ
ﻲ ﺁﻧﻬﺎ ﻳﺎ ﺩﺭﺳﺘ ِ
ﻳﺎﻓﺖ .ﺍﻣﺎ ﺍﻧﻜﺎ ِﺭ ﺩﺭﺳﺘ ِ
ﺍﻣﺎ ﺭﺳﻢ ﺷـﺪﻩ ﺍﺳـﺖ ﻛـﻪ ﻫـﺮ ﭼـﻪ ﺭﺍ ﺧـﻮﺵ ﻣـﻲﺩﺍﺭﻧـﺪ ﻭ ﻻﺯﻡ ﺗﺸـﺨﻴﺺ ﻣـﻲﺩﻫﻨـﺪ ،ﺫﺍﺗـﻲ ﺑﻨﺎﻣﻨـﺪ ﻭ ﻫﺮﭼـﻪ ﺭﺍ
ﻧﺎﭘﺴﻨﺪﻳﺪﻩ ،ﺩﻓﺎﻉﻧﺎﭘﺬﻳﺮ ،ﺑﻪ ﻧﻔ ِﻊ ﺭﻗﻴﺒﺎﻥ ﻳﺎ ﻣﻨﺘﻘﺪﺍﻥ ﻭ ﺑﻨـﺎﺑﺮ ﻣﺤﺎﺳـﺒﺎﺗﻲ ﺑـﻲﻓﺎﻳـﺪﻩ ﺑﺪﺍﻧﻨـﺪ ،ﺩﺭ ﺩﺳـﺘﻪﻱ ﻋﺎﺭﺿـﻲﻫـﺎ
ﺑﮕﺬﺍﺭﻧﺪ.
ﻫﺴﺘﻲﺷﻨﺎﺳﻲ ﺍﻓﻼﻃﻮﻧﻲ
ﺕ ﻳﻚ ﺩﻭﺭﺍﻫﻪ ﺗﻘﺮﻳﺮ ﻛﺮﺩ :ﻳﺎ ﺑﺎﻳﺪ ﺩﻳﻦ ﺭﺍ ﺑﻲﺗﺸﺨﺺ ﻭ ﺑﻲﻫﻮﻳﺖ
ﻞ ﺑﺎﺯﻧﻤﻮﺩﻩ ﺩﺭ ﺑﺎﻻ ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺻﻮﺭ ِ
ﻣﺸﻜ ِ
ﺕ
ﺳﺎﺧﺖ ﻳﺎ ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﺁﻥ ﺗﻌﻠﻖ ﺩﺍﺭﺩ ﻭ ﺑـﺎ ﺁﻥ ﺩﺭ ﺗﻤـﺎﺱ ﻗـﺮﺍﺭ ﻣـﻲﮔﻴـﺮﺩ ،ﻋﺎﺭﺿـﻪﺍﻱ ﻫﻤﮕـﻮﻫﺮ ﺑـﺎ ﺫﺍ ِ
ﺩﺍﻧﺴﺖ .ﺳﺮﻭﺵ ﺩﺭ ﻣﻘﺎﻟﻪﻱ ﺫﺍﺗﻲ ﻭ ﻋﺮﺿﻲ ﺩﺭ ﺍﺩﻳﺎﻥ ﻣﺜﺎﻟﻲ ﻋﺮﺿﻪ ﻣﻲﺩﺍﺭﺩ ﻛـﻪ ﺍﮔـﺮ ﭘـﻲﺟـﻮﻱ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌـﻪﻱ
ﺗﻮﺿﻴﺢﺩﻫﻨﺪﻩﻱ ﺁﻥ ﺷﻮﻳﻢ ﺩﺭﻣﻲﻳﺎﺑﻴﻢ ﻛﻪ ﻣﺸﻜﻞ ﺑﺎﻻ ﺭﺍ ﭼﮕﻮﻧﻪ ﺣﻞ ﻣﻲﻛﻨﺪ .ﺍﻭ ﻣﺜﻨﻮﻱ ﻣﻮﻟﻮﻱ ﺭﺍ ﻣﺜﺎﻝ ﻣﻲﺯﻧـﺪ
ﻭ ﻣﻲﮔﻮﻳﺪ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﻲﺗﻮﺍﻧﺴـﺖ ﺑـﻪ ﮔﻮﻧـﻪﺍﻱ ﺩﻳﮕـﺮ ﺑﺎﺷـﺪ :ﻣـﻲﺗﻮﺍﻧﺴـﺖ ﻓﺎﺭﺳـﻲ ﻧﺒﺎﺷـﺪ ،ﻣﻨﻈـﻮﻡ ﻧﺒﺎﺷـﺪ،
ﻦ ﺣﺎﺩﺛـﻪﻫـﺎﻱ ﺩﻳﮕـﺮﻱ ﺟـﺰ ﺁﻧﭽـﻪ ﻣـﻲﺩﺍﻧـﻴﻢ
ﺗﻌﺒﻴﺮﻫﺎﻱ ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺯﻳﺴﺖ–ﺟﻬﺎ ِﻥ ﻣﻮﻟﻮﻱ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ ،ﺩﺭ ﻣﺘ ِ
ﻋﺮﺿﻪ ﺷﺪﻩ ﺑﺎﺷﺪ ،ﻣﺨﺎﻃﺒﺎ ِﻥ ﺑﻲﻣﻴﺎﻧﺠﻲﺍﺵ ﺍﻧﺴﺎﻧﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺑﺎﺷﻨﺪ ،ﻣﺨﺎﻟﻔﺎ ِﻥ ﻣﻌﺎﺻﺮ ﺁﻥ ﻛﺴﺎ ِﻥ ﺩﻳﮕﺮﻱ ﺑـﻮﺩﻩ ﻭ
ﺁﻧﺎﻥ ﭘﺎﺳﺨﻬﺎﻳﻲ ﺩﻳﮕـﺮﻱ ﺍﺯ ﻣﻮﻟـﻮﻱ ﮔﺮﻓﺘـﻪ ﺑﺎﺷـﻨﺪ ،ﻣـﻲﺷـﺪ ﻛـﻪ ﻣﻮﻟـﻮﻱ ﺁﻥ ﺭﺍ ﺑـﺎ ﺯﺑـﺎﻧﻲ ﺩﻳﮕـﺮ ﻭ ﺧﻄـﺎﺏ ﺑـﻪ
ﻱ ﻣﻮﺟﻮﺩ ﺩﺭ ﺁﻥ ﻧﺒﺎﺷﺪ ،ﻣﻲﺷـﺪ ﻧـﻪ ﺩﺭ ﻋﺼـ ِﺮ ﺷـﺘﺮ
ﻚ ﻣﺜﻨﻮ ِ
ﻅ ﺭﻛﻴ ِ
ﺍﻧﺴﺎﻧﻬﺎﻳﻲ ﺩﻳﮕﺮ ﻧﻮﺷﺘﻪ ﺑﺎﺷﺪ ،ﻣﻲﺷﺪ ﻛﻪ ﺍﻟﻔﺎ ِ
ﺑﻠﻜﻪ ﺩﺭ ﻋﺼ ِﺮ ﻣﻮﺷﻚ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠـﻪ ﺯﺑـﺎﻥ ﻭ ﺗﻌﺒﻴﺮﻫـﺎﻱ ﺩﻳﮕـﺮﻱ ﺑـﻪ ﻛـﺎﺭ ﺑﻨـﺪﺩ» .ﭘﻴﺪﺍﺳـﺖ ﻛـﻪ
ﻫﻤﻪﻱ ﺍﻳﻨﻬﺎ ﻣﻲﺗﻮﺍﻧﺴﺖ ﺑﻪ ﮔﻮﻧﻪﻱ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ ،ﻭ ﺑﺎﺯ ﻫﻢ ﻣﺜﻨﻮﻱ ،ﻣﺜﻨﻮﻱ ﺑﺎﺷﺪ) «.ﺹ (۴۳ .ﭘـﺎﺭﻩﻱ ﺁﺧـﺮ ﺍﻳـﻦ
ﺟﻤﻠﻪ ﻳﻚ ﻫﻤﺎﻧﮕﻮﻳﻲ ﻧﻴﺴﺖ ،ﭼﻮﻥ ﺍﮔﺮ ﻫﻤﺎﻧﮕﻮﻳﻲ ﺑﻮﺩ ﻳﻌﻨﻲ ﺑﺮﺍﺑﺮﺳﺘﺎﺩﻩﻱ ﻭﺍﮊﻩﻱ ﻣﺜﻨﻮﻱ ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻮﺭﺩ ﻳﻜﻲ
ﺾ ﻏﺮﺽ ﻣﻲﺷﺪ .ﻣﻌﻨﺎﻱ ﺁﻥ ﺩﺭ َﻣﺜﹶﻞ ﺍﻳﻦ ﻣﻲﺷﺪ ﻛﻪ ﺍﮔﺮ ﻣﻮﻟﻮﻱ ،ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻋﺎﺭﺿﻲ ﺁﻥ ﻛﺴـﻲ ﺍﺳـﺖ
ﺑﻮﺩ ،ﻧﻘ ِ
ﺏ ﻛﺒﻴـﺮ ﺯﺍﺩﻩ ﺷـﺪﻩ ﻭ ﺑﻨـﺎﺑﺮ ﻋﺎﺭﺿـﻪﺍﻱ ﺗـﺎﺭﻳﺨﻲ
ﺲ ﭘـﺲ ﺍﺯ ﺍﻧﻘـﻼ ِ
ﺦ ﺍﺩﺑﻴﺎﺕ ﻣﻲﺷﻨﺎﺳـﻴﻢ ،ﺩﺭ ﭘـﺎﺭﻳ ِ
ﻛﻪ ﻣﺎ ﺍﺯ ﺗﺎﺭﻳ ِ
ﺍﻟﻜﺴﺎﻧﺪﺭ ﺩﻭﻣﺎ ﻧﺎﻡ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﺷﺨﺺ ﻳﻜﺒﺎﺭﻩ ﺑﻪ ﺳﺮﺵ ﻣﻲﺯﺩ ﭘﺲ ﺍﺯ ﺳﻪ ﺗﻔﻨﮕﺪﺍﺭ ﻛﺘـﺎﺑﻲ ﺑـﻪ ﻧـﺎﻡ ﻣﺜﻨـﻮﻱ
ﻱ ﺷـﻨﺎﺧﺘﻪ
ﺑﻨﻮﻳﺴﺪ ﺣﺘﻤ ﹰﺎ ﻛﺘﺎﺑﻲ ﻣﻲﻧﮕﺎﺷﺖ ﺑﻪ ﻓﺎﺭﺳﻲ ،ﺑﻪ ﻧﻈﻢ ،ﺑﺎ ﺁﻥ ﻧﺰﺍﻛﺖ ﻳﺎ ﺭﻛﺎﻛﺖ ﻭ ﺑـﻲﻣﻐـﺰﻱ ﻳـﺎ ﭘﺮﻣﻐـﺰ ِ
ﻱ ﻧﺨﺴـﺖ
ﻱ ﺩﻭﻡ ﺍﺳﺖ ،ﻣﺜﻨـﻮ ِ
ﻱ ﺫﺍﺗﻲ ﻣﺜﻨﻮ ِ
ﻦ ﺳﺮﻭﺵ ﭘﺎﻱ ﺩﻭ ﻣﺜﻨﻮﻱ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﺪ :ﻣﺜﻨﻮ ِ
ﺷﺪﻩ .ﭘﺲ ﺑﺎﻳﺪ ﺩﺭ ﺳﺨ ِ
ﻱ ﺍﺻﻠﻲ ﺍﺳﺖ.
ﻲ ﺁﻥ ﻣﺜﻨﻮ ِ
ﻛﻪ ﺑﺮ ﺣﺴﺐ ﺍﺗﻔﺎﻕ ﻛﺘﺎﺑﻲ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻣﻲﺷﻨﺎﺳﻴﻢ ،ﺍﻟﻤﺜﻨﺎﻱ ﻋﺎﺭﺿ ِ
ﺖ ﻛـﻢ ﺩﺭ ﺍﻳﻨﺠـﺎ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌـﻪﺍﻱ ﺍﻓﻼﻃـﻮﻧﻲ
ﻦ ﺳﺮﻭﺵ ﻋﻤﻞ ﻣﻲﻛﻨـﺪ ،ﺩﺳـ ِ
ﺲ ﺳﺨ ِ
ﻣﺎﺑﺪﺍﻟﻄﺒﻴﻌﻪﺍﻱ ﻛﻪ ﺩﺭ ﭘ ِ
ﻱ ﺯﻣﻴﻨـﻲ ﻣـﺎ ﺭﻭﻧﻮﺷـﺘﻲ ﺍﺯ ﺁﻥ
ﻞ ﺍﻳﻦ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻪ ﻻﺑﺪ ﻳﻚ ﻣﺜﻨﻮﻱ ﻣﻮﺟـﻮﺩ ﺍﺳـﺖ ﻛـﻪ ﻣﺜﻨـﻮ ِ
ﺍﺳﺖ .ﺩﺭ ﺩﻧﻴﺎﻱ ُﻣﹸﺜ ِ
ﺍﺳﺖ ،ﺟﻠﻮﻩﺍﻱ ﺍﺯ ﺁﻥ ﺍﺳﺖ ،ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﻣﺜﻨﻮﻱ ﻣﺎ ﺑـﺎ ﺑﺮﺧـﻮﺭﺩﺍﺭﻱ ﺍﺯ ﺁﻥ ﺫﺍﺕ ﻣﺜﻨـﻮﻱ ﺷـﺪﻩ ﺍﺳـﺖ ﻳـﺎ ﺑـﻪ
ﺗﻌﺒﻴﺮﻱ ﺩﻳﮕﺮ ﺑﻪ ﺑﺮﻛﺖ ﺁﻥ ﻭﺟﻮ ِﺩ ﺯﻣﻴﻨﻲ ﻳﺎﻓﺘﻪ ﺍﺳﺖ .ﺷﺎﻳﺪ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺑﺘﻮﺍﻥ ﺍﻳﻦ ﺷﺎﻳﻌﻪ ﺭﺍ ﻛﻪ ﺳـﺮﻭﺵ ﻣﺘـﺄﺛﺮ
ﺍﺯ ﻓﻠﺴﻔﻪﻱ ﺗﺤﻠﻴﻠﻲ ﺍﺳﺖ ﻭ ﺭﻭﻳﻜﺮﺩﻱ ﭘﻮﭘﺮﻱ ﺩﺍﺭﺩ ،ﺗﻜﺬﻳﺐ ﻛﺮﺩ.
ﻦ ﻳﮕﺎﻧﻪﻱ ﺣﻘﻴﻘﻲ ﻧﻴﺰ ﺑﺎﻳﺪ ﺩﺭ ﺩﻧﻴﺎﻱ ُﻣﹸﺜﻞ ﻣﻨﺒ ِﻊ ﻓﻴﻀﻲ ﺑﻴﺎﺑﻴﻢ .ﺩﺭ ﺁﻧﺠـﺎ
ﺑﺮﺍﻱ ﺩﻳﻨﻬﺎ ﻳﺎ ﺩﺳﺖ ﻛﻢ ﺑﺮﺍﻱ ﺁﻥ ﺩﻳ ِ
ﺡ ﻣﺤﻔـﻮﻇﻲ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﻛـﻪ ﺩﺭ ﺟﻬـﺎ ِﻥ ﻣـﺎ ﺟﺎﻣـﻪﻱ ﻋﺮﺿـﻴﺎﺕ ﺭﺍ ﻣـﻲﭘﻮﺷـﺪ ﻭ ﻣـﺜﻼ ﺑـﻪ ﺯﺑـﺎﻥ ﻋﺮﺑـﻲ
ﮔﻮﻳﺎ ﻟـﻮ ِ
ﺩﺭﻣﻲﺁﻳﺪ.
ﺏ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮ »ﻣﺎﻫﻴﺎﺕ« ﺟﺪﺍ ﻛﻨﻴﻢ» :ﺩﻳﻦ ،ﭼﻮﻥ ﺣﻴﻮﺍﻥ ﻭ ﻧﺒـﺎﺕ،
ﺳﺮﻭﺵ ﺍﻣﺎ ﺗﺬﻛﺮ ﻣﻲﺩﻫﺪ ﻛﻪ ﺣﺴﺎ ِ
ﻣﺎﻫﻴﺘﻲ ﺍﺯ ﻣﺎﻫﻴﺎﺕ ﻧﻴﺴﺖ ﻛﻪ ﻣﻘﻮﻣﺎﺕ ﻭ ﺫﺍﺗﻴﺎﺗﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻧﺤ ِﻮ ﭘﻴﺸﻴﻨﻲ ﺩﺭ ﺿﻤﻦ ﺗﻌﺮﻳﻒ ﺩﺭﺁﻳـﺪ(۳۵) «.
ﺖ ﺫﺍﺕ .ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﺳﺘﺜﻨﺎ ﺁﻥ ﮔﻮﻧﻪ ﺗﺒﻴﻴﻦ ﻣـﻲﺷـﻮﺩ ﻛـﻪ ﺩﺭ
ﺩﻳﻦ ﺑﺎ ﺍﻳﻦ ﺳﺨﻦ ﺍﺳﺘﺜﻨﺎﺋﻲ ﻣﻲﺷﻮﺩ ﺍﺯ ﻗﺎﻋﺪﻩﻱ ﻣﺜﺎﻟﻴ ِ
ﻲ ﺍﻧﺴـﺎﻧﻲ ﺭﺍ ﺗﻮﺿـﻴﺢ ﻣـﻲﺩﻫﻨـﺪ .ﺍﻣـﺎ ﺷـﺘﺎﺏ ﻧﻜﻨـﻴﻢ ،ﻗـﺮﺍﺭ ﻧﻴﺴـﺖ ﺳـﺮﻭﺵ ﻋﺒﺎﺭﺗﻬـﺎﻱ
ﻓﻠﺴﻔﻪﻫﺎﻱ ﻭﺟـﻮﺩﻱ ﻫﺴـﺘ ِ
ﺕ ﺩﻳـﻦ ﻧﻤـﻲﺧﻮﺍﻧـﺪ ﻭ
ﺏ ﻋﻠﻲ ﺷﺮﻳﻌﺘﻲ ﺭﺍ ﺗﻜﺮﺍﺭ ﻛﻨﺪ .ﺳﺮﻭﺵ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﺣﺮﻓﻬﺎ ﺑﺎ ﺫﺍ ِ
ﺍﮔﺰﻳﺴﺘﺎﻧﺴﻴﺎﻟﻴﺴﺘﻲﻣﺂ ِ
ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﻧﻤﻲﺗﻮﺍﻥ ﻋﺎﺭﺿﻪﻱ ﺁﺯﺍﺩﻱ ﺭﺍ ﺑﺮ ﺍﻳﻦ ﺫﺍﺕ ﺗﺤﻤﻴﻞ ﻛﺮﺩ» :ﺩﻳﻦ ،ﺫﺍﺗﻲ ﻭ ﻣـﺎﻫﻴﺘﻲ ﺍﺭﺳـﻄﻮﻳﻲ ﻧـﺪﺍﺭﺩ،
ﺱ
ﻞ ﺣﻘﻴﻘــﺖ ﺩﺭ ﺍﻳــﻦ »ﺑﻠﻜــﻪ«ﻱ ﻣﻘــﺪ ِ
ﺑﻠﻜــﻪ ﺷــﺎﺭﻉ ﻣﻘﺎﺻــﺪﻱ ﺩﺍﺭﺩ .ﺍﻳــﻦ ﻣﻘﺎﺻــﺪ ﻫﻤــﺎﻥ ﺫﺍﺗﻴــﺎﺕ ﺩﻳــﻦﺍﻧــﺪ« .ﻛـ ِ
ﻏﻴ ِﺮ ﺍﮔﺰﻳﺴﺘﺎﻧﺴﻴﺎﻟﻴﺴﺘﻲ ﻧﻬﻔﺘﻪ ﺍﺳﺖ.
ﻱ ﺣﻘﻴﻘـﻲ ﺭﺍ ﻧﻮﻳﺴـﻨﺪﻩﺍﻱ ﺍﻣﺮﻳﻜـﺎﻳﻲ ﺑـﻪ ﻧـﺎﻡ
ﻱ ﻣﻌﻨـﻮ ِ
ﺑﻪ ﻣﺜﺎ ِﻝ ﻣﺜﻨﻮﻱ ﺑﺮﮔﺮﺩﻳﻢ .ﻣﻦ ﻣﺪﻋﻲ ﻣﻲﺷﻮﻡ ﻛﻪ ﻣﺜﻨﻮ ِ
ﺍﺭﻧﺴﺖ ﻫﻤﻴﻨﮕﻮﻱ ﺩﺭ ﺍﺛﺮﻱ ﺑﺎ ﻋﻨﻮﺍﻥ ﺯﻧﮕﻬﺎ ﺑﺮﺍﻱ ﻛﻪ ﺑﻪ ﺻﺪﺍ ﺩﺭﻣﻲﺁﻳﻨﺪ ﻋﺮﺿﻪ ﻛﺮﺩﻩ ﺍﺳـﺖ ﻧـﻪ ﺷـﺎﻋ ِﺮ ﻣﻌـﺮﻭﻑ
ﺑﻪ ﺟﻼﻝﺍﻟﺪﻳﻦ ﺭﻭﻣﻲ .ﺍﻳﻦ ﻛﻪ ﻫﻤﮕﺎﻥ ﺟﺰ ﻣﻦ ﻣﻲﺍﻧﺪﻳﺸﻨﺪ ﺛﺎﺑﺖ ﻛﻨﻨـﺪﻩﻱ ﻫـﻴﭻ ﭼﻴـﺰﻱ ﻧﻴﺴـﺖ .ﺩﺭ ﺟﻬـﺎﻧﻲ ﻛـﻪ
ﻕ ﮔـﺰﺍﺭﻩﻫـﺎﻱ ’ﻣﺜﻨـﻮﻱ
ﺵ ﺻـﺪ ِ
ﺕ ﻣﺜـﺎﻟﻲ ﻣﻌﻨـﺎ ﺩﻫـﺪ ،ﺍﺭﺯ ِ
ﺍﺻﺎﻟﺖ ﻣﺒﻨﺎﻱ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﻭ ﺍﺻﺎﻟﺖ ﺑﻬﺮﻩﻭﺭﻱ ﺍﺯ ﺫﺍ ِ
ﻱ ﺣﻘﻴﻘﻲ ﺭﺍ ﺟﻼﻝﺍﻟﺪﻳﻦ ﺭﻭﻣﻲ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‘ ﺭﺍ ﺑﺎ ﺭﺟﻮﻉ ﺑـﻪ
ﺣﻘﻴﻘﻲ ﺭﺍ ﺍﺭﻧﺴﺖ ﻫﻤﻴﻨﮕﻮﻱ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‘ ﻭ ’ﻣﺜﻨﻮ ِ
ﺖ ﺗـﺎﺭﻳﺨﻲ ﻧﺸﺴـﺘﻪ ﺑﻬـﺎ
ﻙ ﺍﻧﺴﺎﻧﻬﺎ ﺗﻌﻴـﻴﻦ ﻧﻤـﻲﻛﻨﻨـﺪ ﻭ ﺫﺭﻩﺍﻱ ﺑـﻪ ﺁﻧﭽـﻪ ﺑـﺮ ﺟﺎﻳﮕـﺎ ِﻩ ﻭﺍﻗﻌﻴـ ِ
ﻲ ﻣﺸﺘﺮ ِ
ﺟﻬﺎ ِﻥ ﺗﺎﺭﻳﺨ ِ
ﻧﻤﻲﺩﻫﻨﺪ.
ﻞ ﺑﺮﻭﺯ ﻛﺮﺩﻩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻓﻼﻃﻮﻧﻲ ﺷﺪ ِﻥ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﻫﻴﭻ ﹶﺍﺑَـﺮﺯﺑﺎﻧﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻛـﻪ ﺩﺭﺑـﺎﺭﻩﻱ
ﻣﺸﻜ ِ
ﺯﺑﺎﻧﻲ ﺩﺍﻭﺭﻱ ﻛﻨﺪ ﻛﻪ ﮔﺰﺍﺭﻩﻱ ’ﻣﺜﻨﻮﻱ ﺣﻘﻴﻘﻲ ﺭﺍ ﺍﺭﻧﺴﺖ ﻫﻤﻴﻨﮕﻮﻱ ﻧﻮﺷﺘﻪ ﺍﺳـﺖ‘ ﺩﺭ ﺁﻥ ﺑﻴـﺎﻥ ﻣـﻲﺷـﻮﺩ .ﺗﻨﻬـﺎ
ﹶﺍﺑَـﺮﺯﺑﺎ ِﻥ ﺗﺼﻮﺭﺷﺪﻧﻲ ﺯﺑﺎ ِﻥ ﻛﺲ ﻳﺎ ﻛﺴﺎﻧﻲ ﺍﺳﺖ ﻛـﻪ ﺍﺯ ﻫـﺮ ﺩﻭ ﺟﻬـﺎﻥ ﺧﺒـﺮ ﺩﺍﺭﻧـﺪ :ﺍﺯ ﺟﻬـﺎ ِﻥ ُﻣﺜﹸـﻞ ﻭ ﺍﺯ ﺟﻬـﺎ ِﻥ
ﺖ ﺳﺎﻳﻪﺳﺎﺭ ﻣﺎ .ﺑﺎﻳﺪ ﺩﺍﻭﺭﻱ ﺁﻧﺎﻥ ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ .ﺑﺎ ﺍﻳﻨﻜﻪ ﻣﻲﮔﻮﻳﻨﺪ ﺍﮔﺮ ﺩﺍﻭﺭﻱ ﺁﻧﻬـﺎ ﺭﺍ ﺭﺩ ﻛﻨـﻴﻢ ،ﻧﻔـﺮﻳﻦﺯﺩﻩﻱ
ﭘﺴ ِ
ﺁﺳﻤﺎﻥ ﻣﻲﺷﻮﻳﻢ ،ﺍﻣﺎ ﺍﺯ ﻣﻨﻈﺮ ﻣﻨﻄﻘﻲ ﻫﻴﭻ ﻣﺸﻜﻠﻲ ﺑﺮﺍﻱ ﺍﻧﻜﺎﺭ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ .ﻣﻨﻄﻖ ﺭﺍ ﻧﻤﻲﺷﻮﺩ ﺗﻜﻔﻴﺮ ﻛﺮﺩ.
ﮔﻔﺘﺎﺭ ﺩﺭ ﺭﻭﺵ
ﻞ ُﺑـﺮﻭﺯ ﻛــﺮﺩﻩ ﺭﺍ — ﻛــﻪ ﺧــﻮﺩ ﺭﺍ ﺍﺯ ﺟﻤﻠــﻪ ﺑــﻪ ﺻــﻮﺭﺕ ﺭﺍﺑﻄــﻪﻱ ﻣﺴــﺌﻠﻪﺳــﺎ ِﺯ ﺫﺍﺕ ﻭ ﻋــﺮﺽ ﺩﺭ ﮔﻔﺘﻤــﺎ ِﻥ
ﻣﺸــﻜ ِ
ﻲ ﺍﻓﻼﻃﻮﻧﻲ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ — ﺍﻳﻦ ﮔﻮﻧـﻪ
ﺑﻪﻛﺎﺭﺑﺮﻧﺪﻩﻱ ﺁﻧﻬﺎ ﻭ ﺩﺭﺩﺳﺮﻫﺎﻱ ﺍﺯ ﺯﻣﺎ ِﻥ ﺍﺭﺳﻄﻮ ﺷﻨﺎﺧﺘﻪﺷﺪﻩﻱ ﺟﻬﺎﻥﺑﻴﻨ ِ
ﺐ ﺯﺑﺎﻧﻬـﺎ ﺭﺍ ﺭﻋﺎﻳـﺖ ﻛﻨـﻴﻢ ﻭ ﺣـﻞ ﻫـﺮ ﻣﺸـﻜﻠﻲ ﺭﺍ ﺩﺭ ﻳـﻚ ﺍﺑﺮﺯﺑـﺎ ِﻥ
ﻣﻲﺗﻮﺍﻧﻴﻢ ﺑﺮ ﻃﺮﻑ ﻛﻨﻴﻢ ﻛﻪ ﺳﻠﺴـﻠﻪ ﻣﺮﺍﺗـ ِ
ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻲ ﻧﺠﻮﻳﻴﻢ .ﺗﻨﻬﺎ ﺍﺑﺮﺯﺑﺎ ِﻥ ﺑﺮﺷﻨﺎﺧﺘﻪ ﻭ ﺑﺮﺷﻨﺎﺧﺘﻨﻲ ﺯﺑﺎ ِﻥ ﻣﺘﻌﺎﺭﻑ ﺑﺎ ﻏﻨﺎﻱ ﭘﺎﻳﺎﻥﻧﺎﭘﺬﻳﺮ ﺁﻥ ﺍﺳﺖ .ﺍﮔﺮ ﺍﻳﻦ
ﻱ ﺍﻓﺮﺍﻃﻲ ﺳﺮ ﺩﺭ ﻣﻲﺁﻭﺭﻳﻢ ﻭ ﻣﻲﺗﻮﺍﻧﻴﻢ ﻟﺠﻮﺟﺎﻧﻪ ﻫـﺮ ﭼﻴـﺰﻱ ﺭﺍ ﻛـﻪ ﻫﻤﺼـﺤﺒﺘﻤﺎﻥ
ﻧﻜﺘﻪ ﺭﺍ ﻧﭙﺬﻳﺮﻳﻢ ﺍﺯ ﺣﺎﺷﺎﮔﺮ ِ
ﺑﮕﻮﻳﺪ ﺍﻧﻜﺎﺭ ﻛﻨﻴﻢ.
ﺶ ﻣﺜﻨـﻮﻱ
ﺖ ﭘﻴـﺪﺍﻳ ِ
ﺑﺎ ﻣﺜﺎ ِﻝ ﻣﺜﻨﻮﻱ ﻣﻮﺿﻮﻉ ﺭﺍ ﺭﻭﺷﻦ ﺳﺎﺯﻳﻢ :ﺑﺎﻳﺪ ﻣﻌﻠﻮﻡ ﻛﻨﻴﻢ ﻛـﻪ ﺟﻤﻠـﻪﺍﻱ ﭼـﻮﻥ ’ﻣﻮﻗﻌﻴـ ِ
ﻣﻲﺗﻮﺍﻧﺴﺖ ﭼﻴ ِﺰ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ ،ﺍﻣـﺎ ﻣﺜﻨـﻮﻱ ﻣﺜﻨـﻮﻱ ﺑﻤﺎﻧـﺪ‘ ﺭﺍ ﺩﺭ ﻛـﺪﺍﻡ ﭘﻬﻨـﻪﻱ ﺯﺑـﺎﻧﻲ ﺑﻴـﺎﻥ ﻣـﻲﻛﻨـﻴﻢ .ﺍﮔـﺮ ﺩﺭ
ﻼ ﻣﺤﻤﺪﺗﻘﻲ ﺑﻬﺎﺭ ﺑﺮ ﺁﻥ ﺳﺒﻚﺷﻨﺎﺳﻲ ﻧﺎﻡ ﻧﻬﺎﺩﻩ ﺳﺨﻦ ﮔـﻮﻳﻴﻢ ،ﺣﺮﻓﻤـﺎﻥ ﺑـﺎ
ﺦ ﺍﺩﺑﻴﺎﺕ ﻭ ﺁﻧﭽﻪ ﻣﺜ ﹰ
ﺏ ﺗﺎﺭﻳ ِ
ﭼﺎﺭﭼﻮ ِ
ﺶ ﻳـﻚ ﺍﺛـﺮ ﺍﺩﺑـﻲ ﻭ ﻣﺤﺘـﻮﺍﻱ ﺁﻥ ﺩﺍﺭﻳـﻢ ،ﻣﻌﻨـﺎﻱ ﻣﺸﺨﺼـﻲ ﺩﺍﺭﺩ.
ﺖ ﺁﻓـﺮﻳﻨ ِ
ﻋﻠﻢ ﻭ ﺍﺩﺭﺍﻛﻲ ﻛﻪ ﺍﺯ ﭘﻴﻮﻧ ِﺪ ﻣﻮﻗﻌﻴ ِ
ﺖ ﺳـﺮﻭﺵ ﺭﺍ ﻛـﻪ ﻣﺜﻨـﻮﻱ ﻣـﻲﺗﻮﺍﻧﺴـﺖ ﺩﺭ ﻋﺼـ ِﺮ
ﺳﺎﺣﺘﻲ ﻛﻪ ﻣﻌﻨﺎﻱ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺁﻧﺠﺎ ﺑﺮﻣﻲﺧﻴـﺰﺩ ﺍﻳـﻦ ﭘﻨﺪﺍﺷـ ِ
ﻣﻮﺷﻚ ﭘﺪﻳﺪ ﺁﻳﺪ ﺍﺯ ﺧﻮﺩ ﻣﻲﺭﺍﻧﺪ .ﺍﻳﻦ ﭘﻨﺪﺍﺷﺖ ﺑﺎﻃﻞ ﺍﺳﺖ .ﺍﻣﺎ ﺍﮔﺮ ﺑﻴﺎﻳﻴﻢ ﻭ ﭘﻬﻨـﻪﻱ ﺯﺑـﺎﻧﻲ ﺭﺍ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌـﻪﻱ
ﺖ ﺳـﺮﻭﺵ ﻗﺎﺑـﻞ ﺗﺄﻣـﻞ ﻣـﻲﺷـﻮﺩ.
ﺑﻲﺩﺭﻭﭘﻴﻜﺮﻱ ﺑﮕﻴﺮﻳﻢ ﻛﻪ ﺳﺮﺧﻮﺩﺍﻧﻪ ﻣﻔﻬﻮﻣﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﻭﺿﻊ ﻣﻲﻛﻨﺪ ﭘﻨﺪﺍﺷ ِ
ﻱ ﺣﻘﻴﻘـﻲ ﺭﺍ ﺍﺭﻧﺴـﺖ ﻫﻤﻴﻨﮕـﻮﻱ ﻧﻮﺷـﺘﻪ
ﺵ ﺻﺪﻕ ﺁﻥ ﺍﻣﺎ ﺑﻪ ﺍﻧﺪﺍﺯﻩﻱ ﮔﻤﺎ ِﻥ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺳـﺖ ﻛـﻪ ﻣﺜﻨـﻮ ِ
ﺍﺭﺯ ِ
ﺍﺳﺖ.
ﺍﺯ ﺩﻳﻦ ﻧﻴﺰ ﻛﻪ ﺳﺨﻦ ﻣﻲﮔﻮﻳﻴﻢ ﺑﺎﻳﺪ ﻣﻌﻠﻮﻡ ﻛﻨﻴﻢ ﺩﺭ ﭼﻪ ﭘﻬﻨﻪﻱ ﺯﺑﺎﻧﻲ ﮔـﺎﻡ ﻣـﻲﺯﻧـﻴﻢ .ﺳـﺮﻭﺵ ﺍﺯ ﺭﺍﺑﻄـﻪﻱ
ﻲ ﭘﻴـﺪﺍﻳﺶ ﻭ
ﺖ ﺗـﺎﺭﻳﺨ ِ
ﻳﻚ ﺩﻳﻦ ﻳﻌﻨﻲ ﺟﻬﺎﻥﺑﻴﻨﻲﺍﻱ ﻛﻪ ﻋﺮﺿﻪ ﻣﻲﻛﻨﺪ ﻭ ﻫﻨﺠﺎﺭﻫﺎﻳﻲ ﻛﻪ ﭘﻴﺶ ﻣﻲﻧﻬﺪ ﺑﺎ ﻣﻮﻗﻌﻴ ِ
ﻲ ﺗﺎﺭﻳﺨﻲ ﺑﺎﻳﺪ ﻣﻔﻬﻮﻣﻬـﺎﻱ ﺁﻥ ﺭﺍ
ﮔﺴﺘﺮﺵ ﺁﻥ ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ .ﺍﻳﻦ ﺑﺤﺜﻲ ﺍﺳﺖ ﺗﺎﺭﻳﺨﻲ؛ ﻳﻚ ﺣﻮﺯﻩﻱ ﭘﮋﻭﻫﺸ ِ
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ﻢ ﻣـﺪﺭﻥ ﺑـﻪ
ﺖ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺁﻥ ﺭﺍ ﻣﺤﻚ ﺯﻧﺪ .ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻫﻴﭻ ﺭﺑﻄﻲ ﺑﻪ ﺩﻳﻦ ﻧﺪﺍﺭﺩ ﻭ ﻋﻠـ ِ
ﺗﻌﺮﻳﻒ ﻛﻨﺪ ﻭ ﺣﻘﻴﻘ ِ
ﻦ ﺩﻳﻨﻲﺍﻧﺪﻳﺸﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺎ ﺷﻚ ﺑﻨﮕﺮﻳﻢ ﭼﻮﻥ ﺁﻧﺎﻥ ﭘﻴﺸﺪﺍﻭﺭﻱ ﺩﺍﺭﻧﺪ .ﻣﻨﻈـﻮﺭ ﺍﻳـﻦ
ﻣﺎ ﻣﻲﺁﻣﻮﺯﺩ ﻛﻪ ﺑﻪ ﺳﺨ ِ
ﻢ ﺭﻭﺷـﻲ
ﺚ ﻋﻠﻤﻲ ﺁﺗﻪﺍﻳﺴ ِ
ﻁ ﺑﺤ ِ
ﻧﻴﺴﺖ ﻛﻪ ﺩﻳﻨﺪﺍﺭﺍﻥ ﻧﺒﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺑﺤﺚ ﺷﺮﻛﺖ ﻛﻨﻨﺪ .ﻣﻨﻈﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﺮ ِ
ﺍﺳﺖ .ﻣﻦ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺴﻲ ﻣﺬﻫﺒﻲ ﺑﺎﺷﻢ ،ﺍﻣﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺷﻴﻤﻴﺴﺖ ﺩﺭ ﺁﺯﻣﺎﻳﺸﮕﺎﻩ ﻣﺠﺒﻮﺭﻡ ﺩﺭ ﺟﻬﺎﻧﻲ ﻛـﺎﺭ
ﻢ ﺷﻴﻤﻲ ﻣﻦ ﻛﻪ ﺍﻧﺴﺎ ِﻥ ﺑﺴﻴﺎﺭ ﺩﻳﻨـﺪﺍﺭﻱ ﺍﺳـﺖ،
ﻛﻨﻢ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﺎﻭﺭﺍﺀﺍﻟﻄﺒﻴﻴﻌﻪ ﻫﻴﭻ ﻧﻘﺸﻲ ﻧﺪﺍﺭﺩ .ﻓﺮﺽ ﻛﻨﻴﺪ ﻣﻌﻠ ِ
ﺍﺯ ﻣﻦ ﺑﭙﺮﺳﺪ ﻛﻪ ’ﺁﺏ ﺍﺯ ﭼﻪ ﺗﺮﻛﻴﺐ ﺷﺪﻩ ﺍﺳﺖ؟‘ ﻭ ﻣﻦ ﺑـﻪ ﺍﻭ ﭘﺎﺳـﺦ ﮔـﻮﻳﻢ ’ﺍﻧﺸـﺎﺀﺍﷲ ﺍﺯ ﻫﻠﻴـﻮﻡ ﻭ ﺍﻭﺭﺍﻧﻴـﻮﻡ‘.
ﻞ
ﺶ ﺍﻭ ﺑﺎﻳﺪ ﭼﻪ ﺑﺎﺷﺪ؟ ﻣـﻦ ﺑﺎﻳـﺪ ﺻـﻔﺮ ﺑﮕﻴـﺮﻡ ﻳـﺎ ﺑﻴﺴـﺖ؟ ﺩﺭ ﻋﻠـﻮ ِﻡ ﺍﻧﺴـﺎﻧﻲ ﻧﻴـﺰ ﺍﻳـﻦ–ﺟﻬـﺎﻧﻲ–ﮔـﺮﻱ ﺍﺻـ ِ
ﻭﺍﻛﻨ ِ
ﺭﻭﺷﻲﺍﻱ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﮔﺰﺍﺭﻩﺍﻱ ﺁﻥ ﺭﺍ ﺭﻋﺎﻳﺖ ﻧﻜﻨﺪ ،ﺍﺯ ﻣﺤﺪﻭﺩﻩﻱ ﻋﻠﻢ ﺧﺎﺭﺝ ﻣﻲﺷﻮﺩ.
ﻲ ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺑﺤﺜـﻲ ﻋﻠﻤـﻲ
ﺖ ﺗﺎﺭﻳﺨ ِ
ﺚ ﭘﻴﻮﻧ ِﺪ ﺟﻬﺎﻥﺑﻴﻨﻲ ﻭ ﻫﻨﺠﺎﺭﻫﺎﻱ ﻳﻚ ﺩﻳﻦ ﻭ ﻣﻮﻗﻌﻴ ِ
ﺑﺤ ِ
ﻲ ﺗﺎﺭﻳﺨﻲ ﺑﮕﻴﺮﺩ .ﺑﺮ
ﻒ ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﺷﻴﻮﻩﻱ ﺭﻭﻳﻜﺮ ِﺩ ﺧﻮﺩ ﺑﻪ ﻣﻮﺿﻮﻉ ﺭﺍ ﺍﺯ ﻳﻚ ﺭﺷﺘﻪﻱ ﭘﮋﻭﻫﺸ ِ
ﺑﺎﺷﺪ ،ﺑﺎﻳﺪ ﺗﻌﺮﻳ ِ
ﻼ ﺩﺭ
ﻦ ﺳﺮﻭﺵ ﺭﺍ ﻛﻪ ﺍﺳﻼﻡ ﻣﻲﺗﻮﺍﻧﺴﺖ ﻣـﺜ ﹰ
ﻲ ﻋﻤﻮﻣﻲ ﺑﺎ ﺗﺎﺭﻳﺦ ﺑﺎﻳﺪ ﺍﻳﻦ ﺳﺨ ِ
ﻦ ﺁﺷﻨﺎﻳ ِ
ﺍﻳﻦ ﻣﺒﻨﺎ ﻭ ﺑﺎ ﻓﺮﺽ ﮔﺬﺍﺷﺘ ِ
ﺵ ﺩﻳﻨﻬـﺎﻱ ﻣﺒﺘﻨـﻲ ﺑـﺮ
ﮓ ﻳﻮﻧﺎﻥ ﻣﺤـﻴﻂ ﻣﻨﺎﺳـﺒﻲ ﺑـﺮﺍﻱ ﭘـﺮﻭﺭ ِ
ﻳﻮﻧﺎﻥ ﭘﺎ ﮔﻴﺮﺩ )ﺹ ،(۶۴ .ﻳﻜﺴﺮ ﺑﺎﻃﻞ ﺩﺍﻧﻴﻢ .ﻓﺮﻫﻨ ِ
ﺖ ﺍﻧﺴﺎﻥ ﻧﺒﻮﺩﻩ ﺍﺳﺖ.
ﻋﺒﻮﺩﻳ ِ
ﺑﺮ ﺍﻳﻦ ﻗﺮﺍﺭ ﻣﻲﺑﺎﻳﺪ ﺍﻛﺜﺮ ﮔﻤﺎﻥﭘﺮﺩﺍﺯﻱﻫﺎﻱ ﺳﺮﻭﺵ ﺭﺍ ﺩﺭﺑﺎﺭﻩﻱ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﻋﺮﺿـﻲ ﺍﺳـﺖ ،ﺑﺎﻃـﻞ
ﺩﺍﻧﺴﺖ .ﺁﻧﺠﺎﻳﻲ ﻛﻪ ﻣﻲﺧﻮﺍﻫﻴﻢ ﺩﺭ ﭘﻬﻨﻪﻱ ﺗﺎﺭﻳﺦ ﻋﻠﻤﻲ ﺳﺨﻦ ﮔـﻮﻳﻴﻢ ﺑـﻪ ﺍﺳـﻼﻡ ﻧﻴـﺰ ﺑـﻪﻋﻨـﻮﺍ ِﻥ ﻳـﻚ ﭘﺪﻳـﺪﻩﻱ
ﻲ ﺷـﻜﻞﭘـﺬﻳﺮﻱﺍﺵ ﺍﺯ ﺭﺧـﺪﺍﺩﻫﺎﻱ
ﺗﺎﺭﻳﺨﻲ ﻣﻲﻧﮕﺮﻳﻢ ﻛﻪ ﺭﻳﺸﻪ ﺩﺭ ﺯﻣﺎﻧـﻪﻱ ﭘﻴﺪﺍﻳﺸـﺶ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺩﻭﺭﺍ ِﻥ ﺍﺻـﻠ ِ
ﻣﺸﺨﺼﻲ ﺗﺄﺛﻴﺮ ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ .ﺍﮔﺮ ﺍﻳﻦ ﺑﺸﺪﻱ ﻳﺎ ﺁﻥ ﺑﺸﺪﻱ ﺑﺤﺜﻬﺎﻳﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﻣﺤﺪﻭﺩﻩﻫـﺎﻱ ﺑﺴـﻴﺎﺭ ﺗﻨﮕـﻲ
ﻣﻌﻨﺎ ﺩﺍﺭﻧﺪ .ﺑﺮ ﺍﮔﺮﻫﺎﻱ ﺗﺎﺭﻳﺦﻧﻮﺭﺩ ﻧﺒﺎﻳﺪ ﻧﺸﺴﺖ .ﺍﮔﺮ ﺯﻳﺎﺩ ﺑﺮ ﺍﻳﻦ ﺍﮔﺮﻫﺎ ﺍﺻﺮﺍﺭ ﺷﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﺎﻳﺪ ﮔﻔـﺖ ﺍﮔـ ِﺮ
ﺍﺻﻠﻲ ﺩﺭﺟﻪﻱ ﺣﺮﺍﺭﺕ ﺯﻣﻴﻦ ﺍﺳﺖ .ﺍﮔﺮ ﺯﻣﻴﻦ ﻣﻘﺪﺍﺭﻱ ﮔﺮﻣﺘﺮ ﻳﺎ ﺳﺮﺩﺗﺮ ﺑﻮﺩﻱ ﻣﻮﺟﻮﺩﻱ ﺑﻪ ﻧﺎﻡ ﺑﺸﺮ ﻧﻴﺰ ﻭﺟـﻮﺩ
ﺚ
ﻧﺪﺍﺷﺘﻲ ﻭ ﺑﺎ ﻧﺒﻮﺩ ِﻥ ﺁﻥ ﺩﻳﮕﺮ ﺍﻳﻦ ﺑﺤﺜﻬﺎ ﺑﺎﻻ ﻧﮕﺮﻓﺘﻲ .ﭘﺲ ﺑﻴﺎﻳﻴﺪ ﺑﺤـﺚ ﺩﺭﺑـﺎﺭﻩﻱ ﺯﻣـﻴﻦ ﺭﺍ ﻣﻘﺪﻣـﻪﻱ ﻫـﺮ ﺑﺤـ ِ
ﺩﻳﮕﺮﻱ ﺑﺪﺍﻧﻴﻢ!
ﺩﻳﻨﻲ–ﺳﺨﻦ–ﮔﻔﺘﻦ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳﻦ ﺍﻣﺎ ﺑﺮ ﺗﺼﻮ ِﺭ ﺣﻘﻲ ﺍﻧﺤﺼﺎﺭﻱ ﺑﺮﺍﻱ ﺩﻳﻦ ﺩﺭ ﺩﺍﻭﺭﻱ ﺩﺭﺑﺎﺭﻩﻱ ﻣﻔﻬﻮﻣﻬـﺎ ﻭ
ﮔﺰﺍﺭﻩﻫﺎﻱ ﺩﻳﻨﻲ ﻣﺒﺘﻨﻲ ﺍﺳﺖ .ﺩﺭ ﺍﻳﻦ ﻧﺤﻮﻩﻱ ﺳـﺨﻦﮔـﻮﻳﻲ ﻣﻔﻬﻮﻣﻬـﺎﻳﻲ ﭼـﻮﻥ ﺫﺍﺕ ﻭ ﻋـﺮﺽ ﺩﺭ ﺍﺻـﻞ ﺟـﺎﻳﻲ
ﻲ ﺩﻳﻨـﻲ ﺳـﺎﺯﮔﺎﺭ
ﻑ ﺗـﺎﺭﻳﺨ ِ
ﺲ ﺩﻳﻦ ﻭ ﻧﺤـﻮﻩﻱ ﺍﻧﻜﺸـﺎ ِ
ﻧﺪﺍﺭﻧﺪ .ﺍﻳﻦ ﻣﻔﻬﻮﻣﻬﺎ ﺗﺒﺎﺭﻱ ﻳﻮﻧﺎﻧﻲ ﺩﺍﺭﻧﺪ ﻭ ﻳﻮﻧﺎﻧﻴﺖ ﺑﺎ ﻧﻔ ِ
ﻱ ﻣﻔﻬﻮﻣﻬـﺎ
ﻙ ﻳﻮﻧﺎﻧﻲ ﺍﺯ ﻣﺮﺗﺒـﻪﻣﻨـﺪ ِ
ﻖ ﻳﻮﻧﺎﻧﻲ ﻭ ﺩﺭ ِ
ﻧﻴﺴﺖ .ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻛﻮﺷﻴﺪﻩﺍﻧﺪ ﺑﺮ ﻣﺒﻨﺎﻱ ﻣﻨﻄ ِ
ﺍﺻﻮﻝ ﻭ ﻓﺮﻭ ِﻉ ﺩﻳﻦ ﺭﺍ ﺗﻘﺮﻳﺮ ﻛﻨﻨﺪ ،ﺍﻳﻦ ﺍﻣﺎ ﺍﺗﻔﺎﻗﻲ ﭘﺴﻴﻦ ﺍﺳـﺖ ﻭ ﭼﻴـﺰﻱ ﺍﺳـﺖ ﻛـﻪ ﺩﺭ ﻛﺘﺎﺑﻬـﺎﻱ ﺗﻔﺴـﻴﺮﻱ ﺭﺥ
ﻖ
ﺩﺍﺩﻩ ﺍﺳﺖ .ﻗﺮﻳﻨﻪﻱ ﺍﻳﻦ ﺍﺗﻔﺎﻕ ﺍﻧﺘﻈﺎ ِﻡ ﻣﻨﻄﻘﻲ ﺩﺍﺩﻥ ﺑﻪ ﺩﺳﺘﻮ ِﺭ ﺯﺑﺎ ِﻥ ﻋﺮﺑﻲ ﺑﻮﺩ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻋﺮﺑـﻲﺩﺍﻧـﺎﻥ ﺑـﺎ ﻣﻨﻄـ ِ
ﻳﻮﻧﺎﻧﻲ ،ﻛﻪ ﺯﺍﺩﮔﺎ ِﻩ ﺁﻥ ﺩﺳﺘﻮ ِﺭ ﺯﺑﺎ ِﻥ ﻳﻮﻧﺎﻧﻲ ﺍﺳﺖ ،ﺁﺷﻨﺎ ﺷﺪﻧﺪ.
ﻙ ﺧﺎﺻﻲ ﺍﺯ ﺍﺻـﻠﻲ ﻭ ﻓﺮﻋـﻲ ،ﺑـﻮﺩ ﻭ ﻧﻤـﻮﺩ ،ﭘﻴﺸـﻴﻦ ﻭ ﭘﺴـﻴﻦ ﻭ
ﻙ ﺧﺎﺻﻲ ﺍﺯ ﻧﻈﻢ ،ﺩﺭ ِ
ﺫﺍﺕ ﻭ ﻋﺮﺽ ﺩﺭ ِ
ﻢ ﻓﻜ ِﺮ ﻳﻮﻧﺎﻧﻲ
ﻲ ﺩﻳﻨﻲ ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ .ﺟﻨﺒﻪﻱ ﻣﻬﻤﻲ ﺍﺯ ﻧﻈ ِ
ﺺ ﻣﺘﻨﻬﺎﻱ ﻛﺎﻧﻮﻧ ِ
ﺣﻘﻴﻘﺖ ﻭ ﺗﺎﺭﻳﺦ ﺭﺍ ﻣﻲﻃﻠﺒﺪ ﻛﻪ ﺑﺎ ﻧ ِ
ﺑﻪ ﺟﺎﻳﮕﺎ ِﻩ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺑﻮﻳﮋﻩ ﺩﺭ ﺁﺗﻦ ﺑﺎﺯﻣﻲﮔﺮﺩﺩ .ﺩﺭ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺑﺎﻳﺪ ﺑﻪ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺘﻈـﺎﻡ ﺑﺨﺸـﻴﺪ ،ﻧﺨﺴـﺖ
ﺢ
ﻣﻘﺪﻣﺎﺕ ﺭﺍ ﮔﻔﺖ ،ﭘﺲ ﺁﻧﮕﺎﻩ ﻭﺍﺭﺩ ﻣﺒﺤﺚ ﺷﺪ ،ﻣﻮﺿﻮﻋﻬﺎﻱ ﻣﻴـﺎﻧﻲ ﺭﺍ ﺷـﺮﺡ ﺩﺍﺩ ﻭ ﺳـﭙﺲ ﺑﺤـﺚ ﺭﺍ ﺑـﻪ ﺳـﻄ ِ
ﻢ ﺁﻣﻮﺯﺷـﻲ ﺭﺍ ﻧﺪﺍﺭﻧـﺪ .ﭘﺴـﺎﺗﺮ ﺍﺳـﺖ ﻛـﻪ
ﻋﺎﻟﻲ ﻛﺸﺎﻧﺪ .ﺁﻣﻮﺯﻩﻫﺎﻱ ﻣﻨﺘﻘﻞﺷـﺪﻩ ﺩﺭ ﺩﻭﺭﻩﻱ ﺍﺑـﻼ ِﻍ ﺩﻳـﻦ ﺍﻳـﻦ ﻧﻈـ ِ
ﻣﻲﺑﻴﻨﻴﻢ ﺩﺭ ﻣﺪﺭﺳﻪﻫﺎ ﻭ ﺩﺭ ﺟﺮﻳﺎ ِﻥ ﻓﺮﻗﻪﺳﺎﺯﻱﻫﺎ ﻭ ﺳﺘﻴﺰﻫﺎﻱ ﻓﺮﻗﻪﺍﻱ ﺑﻪ ﺁﻧﻬﺎ ﻧﻈﻢ ﻣﻲﺩﻫﻨـﺪ ﻭ ﺑـﻪ ﺍﻳـﻦ ﻣﻨﻈـﻮﺭ ﺍﺯ
ﻲ ﺩﻳﻨـﻲ ﺑـﺎ ﻧـﻮﻋﻲ
ﺏ ﺗﻌﻠﻴﻤـ ِ
ﺗﺠﺮﺑﻪﻱ ﻳﻮﻧﺎﻧﻲ ﺑﻬﺮﻩ ﻣﻲﮔﻴﺮﻧﺪ .ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻣـﻲﺗـﻮﺍﻥ ﺍﻳـﻦ ﺣﻜـﻢ ﺭﺍ ﺩﺍﺩ ﻛـﻪ ﻫـﺮ ﻛﺘـﺎ ِ
ﻒ ﺁﻣﻮﺯﻩﻫﺎﻱ ﻧﺨﺴﺘﻴﻦ ﻫﻤﺮﺍﻩ ﺍﺳﺖ .ﺷﺎﻫ ِﺪ ﻣﻬﻤﻲ ﻛﻪ ﺑﺮﺍﻱ ﺗﻮﺿـﻴﺢ ﺩﺭﻛﻬـﺎﻱ ﻣﺘﻔـﺎﻭﺕ ﺍﺯ ﻧﻈـﻢ ﻣـﻲﺗـﻮﺍﻥ
ﺗﺤﺮﻳ ِ
ﻦ ﻓﺼﻠﻬﺎﻱ ﺁﻥ ﺍﻧﺘﻈـﺎﻡ ﺩﺍﺩ ﻳـﺎ
ﻲ ﻧﻮﺷﺘ ِ
ﺐ ﺗﺎﺭﻳﺨ ِ
ﻱ ﻛﺘﺎﺏ ﺍﺳﺖ .ﻛﺘﺎﺏ ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺗﺮﺗﻴ ِ
ﺁﻭﺭﺩ ،ﺷﻴﻮﻩﻱ ﻓﺼﻞﺑﻨﺪ ِ
ﺑﺎ ﻧﻈﺮ ﺑﻪ ﻣﻮﺿﻮﻋﻬﺎﻱ ﻣﻄﺮﺡ ﺩﺭ ﺁﻥ .ﺁﻧﭽﻪ ﺭﺥ ﺩﺍﺩﻩ ﺍﻣﺎ ﺳﻄﺢ ﺩﺭﻛﻲ ﺑﺲ ﺍﺑﺘﺪﺍﻳﻲ ﺍﺯ ﻧﻈﻢ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ.
ﻦ ﻣﻜﺘﻮﺏﺷﺪﻩ ﻧﻈﻤﻲ ﭘﺬﻳﺮﻧﺪﻩﻱ ﺫﺍﺕ ﻭ ﻋﺮﺽ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ .ﻣﻔﻬﻮﻣﻬﺎ ﻣﺸـﺨﺺﺍﻧـﺪ،
ﺩﺭ ﺁﻣﻮﺯﻩﻫﺎﻱ ﻧﺨﺴﺘﻴ ِ
ﻙ ﺭﻭﺯﻣﺮﻩ ﻓﺮﺍﺗﺮ ﻧﻤـﻲﺭﻭﻧـﺪ ،ﻣﻮﺿـﻮﻉ ﺩﺭ ﻣﻔﻬـﻮ ِﻡ ﺍﻧﺪﻳﺸﺸـﻲ–
ﺢ ﺍﺩﺭﺍ ِ
ﺩﺭﺟﻪﻱ ﺍﻧﺘﺰﺍﻉ ﺩﺭ ﺁﻧﺎﻥ ﺑﻪ ﻫﻴﭻ ﺭﻭ ﺍﺯ ﺳﻄ ِ
ﺡ ﺣﺎﺩﺛﻪ ﻭ ﻓﺮﻣﺎﻥ .ﮔﺰﺍﺭﻩﻫـﺎ ﻫﻤﺘـﺮﺍﺯ ﺩﺭﻫـﻢ ﮔـﺮﻩ
ﺁﻣﻮﺯﺷﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ،ﺁﻥ ﭼﻪ ﻫﺴﺖ ﺑﻴﺎﻥ ﺣﺎﻟﺖ ﺍﺳﺖ ﻭ ﺷﺮ ِ
ﺧﻮﺭﺩﻩﺍﻧﺪ ،ﭘﺲ ﻭ ﭘﻴﺶ ﻣﻲﺷﻮﻧﺪ ،ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺗﻘﻮﻳـﺖ ،ﺗﻀـﻌﻴﻒ ﻳـﺎ ﺣﺘـﻲ ﻧﺴـﺦ ﻣـﻲﻛﻨﻨـﺪ ،ﺗﻜـﺮﺍﺭ ﻣـﻲﺷـﻮﻧﺪ،
ﺑﻲﺩﻟﻴﻞ ﺑﻪ ﻫﻢ ﭘﻴﻮﻧﺪ ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﺑﻲﺩﻟﻴﻞ ﺍﺯ ﻫﻢ ﻣﻲﮔﺴﻠﻨﺪ .ﺍﺯ ﺩﻳﺪﮔﺎ ِﻩ ﺩﻳﻨﻲ ﺗﻨﻬﺎ ﻳﻚ ﭼﻴﺰ ﺍﺳﺖ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ
ﺕ ﺍﻟﻬــﻲ ﺍﺳــﺖ .ﻣﻨﻄــﻖ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠــﺎ ﺑــﻪ ﻧﻴــﺮﻭﻱ
ﺁﻥ ﺻــﻮﺭﺗﻲ ﻛ ـﻪ ﻫﺴــﺖ ﺩﺭﺁﻭﺭﺩﻩ :ﺁﻥ ﭼﻴــﺰ ﺧﻮﺍﺳــﺖ ﻭ ﻗــﺪﺭ ِ
ﺍﻧﺘﻈﺎﻡﺑﺨﺶ ﺗﺒﺪﻳﻞ ﻛﺮﺩﻥ ﻛﻔﺮ ﺍﺳﺖ .ﺍﻳﻦ ﺳﺨﻦ ﻛﺸﻒ ﺗﺎﺯﻩﺍﻱ ﻧﻴﺴـﺖ .ﺩﺭ ﺳـﻨﺖ ﻓﻜـﺮﻱ ﺧﻄـﻪﻱ ﻓﺮﻫﻨﮕـﻲ ﻣـﺎ
ﺱ ﺩﺭﺱﮔﻴﺮﻧﺪﮔﺎ ِﻥ
ﻦ ﺩﻓﺘﺮ ﺷﺪﻩﺍﻧﺪ ﺗﺎ ﻫﻤﺪﺭ ِ
ﻣﺪﺍﻡ ﻣﻀﻤﻮﻥ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ .ﻛﺴﺎﻧﻲ ﻛﻪ ﺧﻮﺍﻫﺎ ِﻥ ﺷﺴﺘ ِ
ﻦ ﺩﻳﻦ ﺷﻮﻧﺪ ،ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﭘﻲ ﺑﺮﺩﻩ ﺑﻮﺩﻩﺍﻧﺪ.
ﻧﺨﺴﺘﻴ ِ
ﻱ ﻣﻨﻄﻘـﻲ
ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺁﻧﭽﻪ ﻛﻪ ﺑﻪ ﻧﺎﻡ ﻛﺘﺎﺏ ﻭ ﺳـﻨﺖ ﺍﺳـﺎﺱ ﺩﻳـﻦ ﺭﺍ ﻣـﻲﺳـﺎﺯﻧﺪ ،ﺍﺯ ﻣﺮﺗﺒـﻪﻣﻨـﺪ ِ
ﭘﻴﺮﻭﻱ ﻧﻤﻲﻛﻨﻨﺪ .ﺍﻧﺘﻈﺎﻡ ﺩﺍﺩﻥ ﺑﻪ ﺁﻧﻬﺎ ﺑﻪ ﻧﺎﭼﺎﺭ ﺣﺬﻑ ﻳﺎ ﻛﻤﺮﻧﮓ ﻛﺮﺩ ِﻥ ﭘﺎﺭﻩﻫﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺩﻧﺒﺎﻝ ﻣﻲﺁﻭﺭﺩ.
ﺖ ﺩﻳﻦ ﻣﺤﻤـﺪﺑﺎﻗﺮ ﻣﺠﻠﺴـﻲ ﺩﺭ ﺑﺤـﺎﺭﺍﻻﻧﻮﺍﺭ ﺑـﻪ ﻛـﺎﺭ ﺑﺴـﺘﻪ ﺍﺳـﺖ :ﺍﻭ
ﻲ ﻛﻠﻴ ِ
ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﺑﻬﺘﺮﻳﻦ ﺷﻴﻮﻩ ﺭﺍ ﺩﺭ ﻣﻌﺮﻓ ِ
ﺣﺪﻳﺚ ﺍﺯ ﭘﺲ ﺣﺪﻳﺚ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﭼﻨﺪﺍﻥ ﻧﮕﺮﺍ ِﻥ ﻧﻈﻢ ﺑﺨﺸﻴﺪﻥ ﺑـﻪ ﺁﻧﻬـﺎ ﻧﻴﺴـﺖ .ﺩﺭ ﺍﻳـﻦ ﻛﺘـﺎﺏ ﻫﻤـﻪ ﭼﻴـﺰ
ﺫﺍﺗﻲ ﺍﺳﺖ ،ﻫﻤﻪ ﭼﻴﺰ ﺍﺻﻠﻲ ﺍﺳﺖ .ﺍﮔﺮ ﻛﺴﻲ ﻣﺜﻼ ﺗﺠﻮﻳﺰﻫﺎﻱ ﻃﺒﻲ ﺁﻥ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﻴﺮﺩ ،ﺩﻳﻦ ﺭﺍ ﺳﺎﻧﺴﻮﺭ ﻛـﺮﺩﻩ
ﺦ ﺍﻳﺮﺍﺩﻫﺎﻱ ﻛﻔﺮﺁﻣﻴ ِﺰ ﻣﺘﺠـﺪﺩﺍﻥ
ﺏ ﻃﺒ ِﻊ ﻣﺘﺠﺪﺩﺍﻥ .ﺍﺑﺮﺯﺑﺎ ِﻥ ﻣﺎ ﺍﮔﺮ ﺯﺑﺎ ِﻥ ﺩﻳﻨﻲ ﺑﺎﺷﺪ ،ﭘﺎﺳ ِ
ﺗﺎ ﺍﺯ ﺁﻥ ﭼﻴﺰﻱ ﺑﺴﺎﺯﺩ ﺑﺎ ِ
ﺏ ﺣﻜﻤﻬﺎﻱ ﭘﺰﺷﻜﻲ ﺑﻪ ﻣﻘﺪﺳﺎﻥ ﻧﺴﺒﺘﻲ »ﻣﺸﻜﻮﻙ« ﺍﺳﺖ .ﺍﻳﻦ ﻳﻌﻨﻲ ﺩﺍﻳـﺮﻩﻱ ﺯﺑـﺎﻥ ﺩﻳﻨـﻲ ﺭﺍ ﺑـﻪ ﻧﻔـ ِﻊ
ﻛﻨﺪ ﺍﻧﺘﺴﺎ ِ
ﺯﺑﺎ ِﻥ ﺗﺠﺪﺩ ﻣﺤﺪﻭﺩ ﻛﺮﺩﻥ .ﺑﺒﻴﻨﻴﻢ ﺍﻳﻦ ﻣﺤﺪﻭﺩﻳﺖ ﺭﺍ ﺗﺎ ﻛﺠﺎ ﻣﻲﺗﻮﺍﻥ ﭘـﻴﺶ ﺑـﺮﺩ :ﻫﻤـﻪﻱ ﺣﻜﻤﻬـﺎﻱ ﭘﺰﺷـﻜﻲ ﻭ
ﺕ ﺁﺷـﻜﺎﺭﻱ
ﺶ ﺍﻣـﺮﻭﺯﻳﻦ ﻣﻨﺎﻓـﺎ ِ
ﻲ ﺩﻳﮕﺮ ﺭﺍ ﻛﻪ ﺑﺎ ﺩﺍﻧ ِ
ﺷﺒﻪﭘﺰﺷﻜﻲ ﻭ ﺍﻓﺰﻭﻥ ﺑﺮ ﺁﻥ ﻫﻤﻪﻱ ﺣﻜﻤﻬﺎﻱ ﻛﻴﻬﺎﻥﺷﻨﺎﺧﺘ ِ
ﺏ ﺁﻧﻬﺎ ﺑﻪ
ﺩﺍﺭﻧﺪ ﺑﺎ ﺧﻂ ﻗﺮﻣﺰ ﻣﺸﺨﺺ ﻣﻲﻛﻨﻴﻢ ﻭ ﻣﻲﮔﻮﻳﻴﻢ (۱ :ﻫﻤﻪﻱ ﺍﻳﻦ ﺣﻜﻤﻬﺎ ﺑﺎﻃﻞ ﻫﺴﺘﻨﺪ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﺍﻧﺘﺴﺎ ِ
ﻣﺮﺟﻌﻬﺎﻱ ﺻﺪﻭ ِﺭ ﺣﻜﻤﻬﺎﻱ ﺩﻳﻨﻲ ﺷﻚ ﻛﺮﺩ (۲ .ﺑﻪ ﺭﺍﻭﻳﺎﻧﻲ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﮔﻔﺘﻪ ﻳﺎ ﺑﺮﻧﮕﺎﺷﺘﻪﺍﻧﺪ ﺑﺎﻳﺪ ﺑـﻪ ﺩﻳـﺪﻩﻱ
ﻞ ﻛـﺎﺭﻛﺮ ِﺩ ﺍﻳﻨـﺎﻥ ﻣﺸـﻜﻮﻙ ﺗﻠﻘـﻲ ﺷـﻮﺩ (۴ .ﺩﺳـﺖ ﻛـﻢ
ﻞ ﻣﺤﺘﺎﻁ ﺣﻜﻢ ﻣﻲﻛﻨﺪ ﻛﻪ ﻛ ِ
ﺷﻚ ﻧﮕﺮﻳﺴﺖ (۳ .ﻋﻘ ِ
ﻢ ﻣﺸـﻜﻮﻙ ﻧﻘـﻞ
ﺕ ﺳﻨﺪﻳﺖ ﻳﻚ ﺣﻜﻢ ﺑﻪ ﺁﻥ ﺭﺟﺎﻟﻲ ﺍﺳﺘﻨﺎﺩ ﻛﺮﺩ ﻛﻪ ﺣﺘﺎ ﻳـﻚ ﺣﻜـ ِ
ﺩﻳﮕﺮ ﻧﻤﻲﺗﻮﺍﻥ ﺑﺮﺍﻱ ﺍﺛﺒﺎ ِ
ﻛﺮﺩﻩﺍﻧﺪ (۵ .ﻛﺘﺎﺑﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺭﺟﺎﻝ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ ،ﻣﻮﺛﻖ ﻣﺤﺴـﻮﺏ ﻧﻤـﻲﺁﻳﻨـﺪ .ﺑـﺎ ﺍﻳـﻦ ﺣﺴـﺎﺏ ﺩﻳﮕـﺮ ﭼﻴـﺰ
ﭼﻨﺪﺍﻧﻲ ﺍﺯ ﺩﻳﻦ ﺑﺎﻗﻲ ﻧﻤﻲﻣﺎﻧﺪ .ﺍﻣﺘﺤﺎﻥ ﻛﻨﻴﺪ ﺗﺎ ﺩﺭﻳﺎﺑﻴﺪ.
ﺁﺯﻣﻮﻧﻲ ﺩﻳﮕﺮ :ﺳﺮﻭﺵ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﺟﺎﻳﮕﺎﻫﻲ ﻛﻪ ﺯﺑﺎ ِﻥ ﻋﺮﺑﻲ ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺍﺭﺩ ،ﺍﻣﺮﻱ ﻋﺎﺭﺿـﻲ ﺍﺳـﺖ.
ﻼ ﺍﻳـﻦ ﻛـﻪ ﺩﺭ ﺁﻥ
ﺖ ﺍﻳﻦ ﺯﺑﺎﻥ ﺩﺍﺭﻳـﻢ ﻭ ﻣـﺜ ﹰ
ﺍﻳﻦ ﺳﺨﻦ ﻣﻨﺎﻓﺎﺕ ﺩﺍﺭﺩ ﺑﺎ ﻣﺠﻤﻮﻋﻪﻱ ﺭﻭﺍﻳﺘﻬﺎﻳﻲ ﻛﻪ ﺩﺭﺑﺎﺭﻩﻱ ﻗﺪﺳﻴ ِ
ﻦ ﺁﻧﭽـﻪ ﻛـﻪ ﺑـﻪ
ﻦ ﺍﻳﻦ ﺭﻭﺍﻳﺖﻫﺎ ﻳﻌﻨـﻲ ﺍﺯ ﺍﺻـﺎﻟﺖ ﺍﻧـﺪﺍﺧﺘ ِ
ﺟﻬﺎﻥ ﻫﻤﻪ ﺑﻪ ﺍﻳﻦ ﺯﺑﺎﻥ ﺳﺨﻦ ﻣﻲﮔﻮﻳﻨﺪ .ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘ ِ
ﻲ ﺷﺨﺼﻴﺖﺳﺎﺯﺵ ﺭﺍ ﺑﮕﻴﺮﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﭼﻴﺰﻱ ﺍﻧﺘﺰﺍﻋـﻲ
ﺍﺳﻼﻡ ﺗﺸﺨﺺ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ .ﺩﻳﻨﻲ ﻛﻪ ﺟﻨﺒﻪﻫﺎﻱ ﺍﺻﻠ ِ
ﻞ
ﻞ ﺑﺸﺮﻱ ﻧﻴﺰ ﻣﻲﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺟﻌﻞ ﻛﻨﺪ .ﻭ ﻣﻴـﺎﻥ ﺩﻳﻨـﺪﺍﺭﺍﻥ ﺗﻮﺍﻓـﻖ ﺍﺳـﺖ ﻛـﻪ ﻋﻘـ ِ
ﻭﺍﻛﺎﻫﻨﺪ ،ﺁﻳﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﻋﻘ ِ
ﺑﺸﺮﻱ ﻗﺎﺩﺭ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﻧﻴﺴﺖ.
ﺯﺑﺎ ِﻥ ﺩﻳﻨﻲ ﺭﺍ ﺯﺑﺎ ِﻥ ﻣﺠﻤﻮﻋﻪﻱ ﺭﺍﻭﻳﺎﻥ ،ﺭﺍﻭﻳﺎ ِﻥ ﺁﺳﻤﺎﻥ ﻭ ﺭﺍﻭﻳﺎ ِﻥ ﺭﺍﻭﻳﺎ ِﻥ ﺁﺳﻤﺎﻧﻲ ،ﺳﺎﺧﺘﻪ ﺍﺳﺖ .ﺩﻳـﻦ ﻳﻌﻨـﻲ
ﺍﻳﻦ ﺯﺑﺎﻥ .ﺍﻳﻦ ﺯﺑﺎﻥ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﻋﺼﺮ ﺟﺪﻳﺪ ﻟﻐﺖﻧﺎﻣﻪﻫﺎ ﻭ ﺩﺍﻳﺮﺓﺍﻟﻤﻌﺎﺭﻑﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﺳﺖ .ﻟﻐﺖﻧﺎﻣﻪﻫـﺎﻱ
ﻲ ﺭﺍ ﺳﺎﻧﺴـﻮﺭ
ﺟﺪﻳﺪ ﻛﻪ ﻣﺘﺄﺛﺮ ﺍﺯ ﺯﺑﺎﻥﻫﺎﻱ ﻏﻴﺮ ﺩﻳﻨﻲ ﻫﺴﺘﻨﺪ ﻓﻘﻪﺍﻟﻠﻐﻪ ﺩﻳﻨﻲ ﺭﺍ ﺍﺯ ﺍﻋﺘﺒـﺎﺭ ﻣـﻲﺍﻧﺪﺍﺯﻧـﺪ ﻭ ﺯﺑـﺎﻥ ﺩﻳﻨـ ِ
ﻣﻲﻛﻨﻨﺪ.
ﺏ ﺩﻳﻦ ﻣﺒﻴﻦ ﺍﺳﺖ ،ﻳﻌﻨﻲ ﻓﻘﻂ ﺑﺮﺍﻱ ﺧﻮﺍﺹ ﻭ ﺑﺮﮔﺰﻳـﺪﻩﻫـﺎ ﻧﻴﺎﻣـﺪﻩ ﺍﺳـﺖ .ﺩﻳـﻦ ﺑـﻪ
ﺑﻮﺩ ِﻥ ﺁﻥ ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ .ﻛﺘﺎ ِ
ﺻﻮﺭﺗﻲ ﺭﻭﺷﻦ ﭘﻴﺎﻡ ﻣﻲﺩﻫﺪ ﻛﻪ ﺳﻌﺎﺩﺕ ﺑﺸﺮ ﺭﺍ ﺗﻀﻤﻴﻦ ﻣﻲﻛﻨﺪ.
ﺍﺯ ﺍﻳﻦ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺭﻭﺷﻦ ﻧﺘﻴﺠﻪﻫﺎﻱ ﺑﺲ ﺭﻭﺷﻨﻲ ﻣﻲﺗﻮﺍﻥ ﮔﺮﻓﺖ ﺍﮔﺮ ﻧﺨﻮﺍﻫﻴﻢ ﺩﺭ ﻣﻔﻬﻮﻣﻬﺎﻱ ’ﺭﻭﺷـﻨﻲ‘ ﻭ
ﺖ ﻋﻘـﻞ ﻣـﺎ ﺭﺍ ﺍﺯ ﺍﻳـﻦ ﻛـﺎﺭ ﺑﺮﺣـﺬﺭ
’ﺳﻌﺎﺩﺕ‘ ﺩﺳﺘﻜﺎﺭﻱ ﻛﻨـﻴﻢ ﻭ ﻣﻌﻨـﺎﻱ ﻣﻐﺸﻮﺷـﻲ ﺩﺭ ﺁﻧﻬـﺎ ﺑﮕﻨﺠـﺎﻧﻴﻢ .ﺳـﻼﻣ ِ
ﺦ ﺳـﻮﺀﺗﻔﺎﻫﻢﻫـﺎﻱ ﭘﻴـﺎﭘﻲ ﻣﻌﺮﻓـﻲ
ﺦ ﺩﻳـﻦ ﺭﺍ ﺗـﺎﺭﻳ ِ
ﻞ ﺳﻠﻴﻢ ﺣﻜﻢ ﻣﻲﻛﻨﺪ ﻛﻪ ﻧﻈﺮﻳﻪﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺗـﺎﺭﻳ ِ
ﻣﻲﺩﺍﺭﺩ .ﻋﻘ ِ
ﺕ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺑﺸـﺎﺭﺕ ﺩﻫـﺪ ،ﺍﻣـﺎ ﺩﺭ ﺗﻤـﺎ ِﻡ ﻃـﻮ ِﻝ
ﻣﻲﻛﻨﻨﺪ ،ﺑﺎﻃﻞ ﺩﺍﻧﻴﻢ .ﺍﻳﻦ ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﺩﻳﻦ ﻣﺒﻴﻦ ﺑﺎﺷﺪ ﻭ ﺳﻌﺎﺩ ِ
ﻲ ﺗﺎﺭﻳﺨﻴﺶ ﺑﻴﺸﺘﺮﻳﻦ ﻣﺮﺩﻣﺎﻥ ﺁﻥ ﺭﺍ ﻧﻔﻬﻤﻨﺪ ﻭ ﺩﺭ ﺑﺪﺑﺨﺘﻲ ﺑﻪ ﺳﺮ ﺑﺮﻧﺪ .ﺑﻨﺎ ﺑﺮ ﺍﻳـﻦ ﺳـﺮﻭﺵ ﺣـﻖ ﺩﺍﺭﺩ ﻛـﻪ
ﺯﻧﺪﮔ ِ
ﺑﮕﻮﻳﺪ »ﺭﻭﺡ ﻳﺎ ﺫﺍﺕ ﺑﺮﻫﻨﻪ ﻧﺪﺍﺭﻳﻢ؛ ﺫﺍﺕﻫﺎ ﻫﻤـﻮﺍﺭﻩ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﺟﺎﻣـﻪﺍﻱ ﺍﺯ ﺟﺎﻣـﻪﻫـﺎ ﻭ ﭼﻬـﺮﻩﺍﻱ ﺍﺯ ﭼﻬـﺮﻩﻫـﺎ
ﻋﺮﺿﻪ ﻣﻲﻛﻨﻨﺪ« )ﺹ ،(۳۱ .ﺍﻣﺎ ﺭﻭﺍ ﻧﻴﺴﺖ ﺩﺭ ﻫﻨﮕﺎﻡ ﺑﺤﺚ ﺑﺮ ﺳـﺮ ﺩﻳـﻦ ﺟﺎﻣـﻪﻫـﺎ ﻭ ﭼﻬـﺮﻩﻫـﺎﻱ ﺁﻥ ﺭﺍ ﺁﻧﭽﻨـﺎﻥ
ﺕ ﺩﻳﻦ ﺷﺪﻩﺍﻧﺪ’ .ﺧﻮﺩﺵ ﺧﻮﺏ ﺍﺳﺖ ،ﺍﻣﺎ ﺍﻃﺮﺍﻓﻴـﺎﻧﺶ
ﻲ ﺫﺍ ِ
ﻣﻌﺮﻓﻲ ﻛﻨﺪ ﻛﻪ ﮔﻮﻳﺎ ﺩﺭ ﺍﻳﻦ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ ﻣﺎﻧ ِﻊ ﺗﺠﻠ ِ
ﺑﺪ ﻫﺴﺘﻨﺪ ‘.ﭼﻨﻴﻦ ﺍﺩﻋﺎﻳﻲ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ’ﺍﺳﻼﻡ ﺑﻪ ﺫﺍﺕ ﺧﻮﺩ ﻧﺪﺍﺭﺩ ﻋﻴﺒـﻲ ،ﻫـﺮ ﻋﻴـﺐ ﻛـﻪ ﻫﺴـﺖ ﺍﺯ ﻣﺴـﻠﻤﺎﻧﻲ
ﻞ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ ﻣﺴﻠﻤﺎﻧﻲ ﺑﻪ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﺍﻧﺤﺮﺍﻓﻬﺎ ﻭ ﺑﺪﻓﻬﻤﻲﻫﺎﺳـﺖ .ﺍﮔـﺮ ﻓﻘـﻂ
ﻣﺎﺳﺖ‘ ﻧﻴﺰ ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ ،ﺗﻘﻠﻴ ِ
ﻋﺪﻩﺍﻱ ﻣﻌﺪﻭﺩ ﺭﺍ ﺩﺭ ﻃﻮ ِﻝ ﺍﻳﻦ ﻣﺪﺕ ﺩﻳﻨﺪﺍ ِﺭ ﻭﺍﻗﻌﻲ ﺑﺪﺍﻧﻴﻢ ،ﺑـﺎﺯ ﮔـﺰﺍﺭﻩﻫـﺎﻱ ﺑـﺎﻻ ﺭﺍ ﻧﻘـﺾ ﻛـﺮﺩﻩﺍﻳـﻢ .ﻧﻈﺮﻳـﻪﻱ
ﺽ ﺑﺪ‘ ﻳﺎ ’ﺍﺳﻼ ِﻡ ﺧﻮﺏ – ﻣﺴﻠﻤﺎﻧﺎ ِﻥ ﺑﺪ‘ ﻧﻈﺮﻳﻪﻱ ﺗﺎﺯﻩﺍﻱ ﻧﻴﺴـﺖ .ﺭﻭﺍﻳﺘﻬـﺎﻱ ﻣﺨﺘﻠﻔـﻲ ﺍﺯ ﺁﻥ
ﺕ ﺧﻮﺏ — ﺍﻋﺮﺍ ِ
’ﺫﺍ ِ
ﺕ ﺍﻳﻦ ﺍﺩﻋـﺎﻱ ﻣﺸـﻬﻮﺭ ﺍﺳـﺖ ﻛـﻪ ﻏﺮﺑـﻲﻫـﺎ ﭘﻴﺸـﺮﻓﺖ
ﻋﺮﺿﻪ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﺟﻤﻠﻪﻱ ﺁﻧﻬﺎ ﺑﻴﺎﻥ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ ﺑﻪ ﺻﻮﺭ ِ
ﻲ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺑﺎ ﺩﻗﺖ ﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﻓﻴﺰﻳﻚ ﻭ ﺷﻴﻤﻲ ﺩﺭﺁﻭﺭﺩﻧـﺪ ،ﺍﻣـﺎ ﻣﺴـﻠﻤﺎﻧﺎﻥ
ﺏ ﺁﺳﻤﺎﻧ ِ
ﻛﺮﺩﻧﺪ ﭼﻮﻥ ﻛﺘﺎ ِ
ﻢ ﻛﺘﺎﺑﺸﺎﻥ ﻭﺍﻣﺎﻧﺪﻧﺪ.
ﺧﻮﺩ ﺩﺭ ﻓﻬ ِ
ﻫﺮﻣﻨﻮﺗﻴﻚ ﺷﺎﻳﺴﺘﻪ
ﺶ ﭼﻴﺮﻩ ﺩﺭ ﻣﻴﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﺍ ِﻥ ﺩﻳﻨﻲ ﻣﺒﻬﻢ ﻛـﺮﺩ ِﻥ ﺫﺍﺕ ﺩﻳـﻦ ﺍﺳـﺖ .ﻫـﺮ ﭼـﻪ ﺑـﺮ ﺍﺛـﺮ ﺗﺠﺮﺑـﻪﻱ ﻣﺴـﺘﻘﻴﻢ ﺑـﺮ
ﮔﺮﺍﻳ ِ
ﺁﮔﺎﻫﻲ ﺑﻪ ﺫﺍﺕ ﻭ ﻛﺎﺭﻛﺮ ِﺩ ﺩﻳﻦ ﺍﻓﺰﻭﺩﻩ ﻣﻲﺷﻮﺩ ،ﺍﻳﻨﺎﻥ ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﺑﻴﺸﺘﺮ ﺗﻼﺵ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻮﻳﮋﻩ ﺑﺮﺍﻱ ﺍﻧﻜـﺎﺭ
ﺖ ﺩﻳﻦ ﺑﺎﻳﺪ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍ ِﺭ ﺁﻧﺎﻧﻲ ﺭﺍ ﻣـﻼﻙ ﻗـﺮﺍﺭ ﺩﺍﺩ ﻛـﻪ
ﺖ ﺳﺎﺩﻩ ﺳﺨﺖ ﻣﻲﻛﻮﺷﻨﺪ ﻛﻪ ﺑﺮﺍﻱ ﺷﻨﺎﺧ ِ
ﺍﻳﻦ ﻭﺍﻗﻌﻴ ِ
ﺳﺨﻨﮕﻮﻳﺎ ِﻥ ﺍﺻﻠﻲ ﺩﺭ ﺯﺑﺎﻥ ﺩﻳﻨﻲ ﻫﺴﺘﻨﺪ.
ﻲ ﺍﻧﺴـﺎﻧﻲ ﺍﺳـﺖ .ﺍﻭ
ﺖ ﺩﻳﻨـ ِ
ﺕ ﺩﻳﻦ ﻭ ﻣﻌﺮﻓ ِ
ﺕ ﺩﻳﻦ ﺗﻔﻜﻴﻚ ﻣﻴﺎ ِﻥ ﺫﺍ ِ
ﺷﮕﺮ ِﺩ ﺳﺮﻭﺵ ﺑﺮﺍﻱ ﺭﺍﺯﺁﻟﻮﺩ ﻛﺮﺩ ِﻥ ﺫﺍ ِ
ﺵ ﺧﻄﺎ ﻣﻲﺩﺍﻧﺪ .ﻭﻱ ﺩﺭ ﻣﻘﺎﻟﻪﺍﻱ ﺑﻪ ﻧﺎﻡ ﺗﻔﺴـﻴﺮ ﻣﺘـﻴﻦ ﻣـﺘﻦ
ﺍﻳﻦ ﺩﻭﻣﻲ ﺭﺍ ﻋﺎﺭﺿﻲ ،ﮔﺬﺭﺍ ،ﻣﺘﺄﺛﺮ ﺍﺯ ﺍﻳﺎﻡ ﻭ ﺩﺳﺘﺨﻮ ِ
ﻚ ﺑـﺎﻻ ﺑـﻪ ﺍﻳـﻦ ﺻـﻮﺭﺕ
ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺑﺤﺚ ﺑﺮ ﺳﺮ ﺫﺍﺗﻲ ﻭ ﻋﺮﺿﻲ ﺩﺭ ﺩﻳﻦ ﭘﺎﻳﻪﺭﻳﺰﻱ ﻛﺮﺩﻩ ،ﺑﺎ ﻧﻈﺮ ﺑﻪ ﺗﻔﻜﻴـ ِ
ﺗﻘﺮﻳﺮ ﻣﻲﻛﻨﺪ:
.۱ﺩﻳﻦ ﻳﺎ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ”ﻭﺣﻲ“ ﺻﺎﻣﺖ ﺍﺳﺖ.
.۲ﻋﻠﻢ ﺩﻳﻦ ﻧﺴﺒﻲ ﺍﺳﺖ ،ﻳﻌﻨﻲ ﺗﺎﺑﻊ ﭘﻴﺶﻓﺮﺽﻫﺎﺳﺖ.
.۳ﻋﻠﻢ ﺩﻳﻦ ﻋﺼﺮﻱ ﺍﺳﺖ ،ﺯﻳﺮﺍ ﭘﻴﺶﻓﺮﺽﻫﺎ ﻋﺼﺮﻱﺍﻧﺪ.
.۴ﺩﻳﻦ ﻣُﻨﺰﻝ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﻧﻔﺲﺍﻻﻣﺮ ﺻﺎﺩﻕ ﻭ ﻓﺎﺭﻍ ﺍﺯ ﺗﻨﺎﻗﺾ ﺑﺎﺷﺪ ،ﺍﻣﺎ ﻋﻠﻢ ﺩﻳﻦ ﻟﺰﻭﻣ ﹰﺎ ﭼﻨﻴﻦ ﻧﻴﺴﺖ.
.۵ﺩﻳﻦ ﻣﻲﺗﻮﺍﻧﺪ ﻛﺎﻣﻞ ﻳﺎ ﺟﺎﻣﻊ ﺑﺎﺷﺪ ،ﺍﻣﺎ ﻋﻠﻢ ﺩﻳﻦ ﭼﻨﻴﻦ ﻧﻴﺴﺖ.
.۶ﺩﻳﻦ ،ﺍﻟﻬﻲ ﺍﺳﺖ ،ﺍﻣﺎ ﺗﻔﺴﻴﺮ ﺩﻳﻦ ﻛﺎﻣﻼ ﺑﺸﺮﻱ ﻭ ﺍﻳﻦﺟﻬﺎﻧﻲ ﺍﺳﺖ(۳۰۴) .
ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻪﺍﻱ ﻛﻪ ﺩﺭ ﭘﺲ ﺍﻳﻦ ﺗﻔﻜﻴﻚ ﻭ ﺗﺸﺮﻳﺢ ﻋﻤﻞ ﻣـﻲﻛﻨـﺪ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌـﻪﻱ ﺍﻓﻼﻃـﻮﻧﻲﺍﻱ ﺍﺳـﺖ ﻛـﻪ
ﺖ
ﺕ ﺩﻳﻦ ﻟﻮﺣﻲ ﺍﺳﺖ ﻣﺤﻔﻮﻅ ﺩﺭ ﻋﺎﻟﻢ ﻣﺜﺎﻟﻲ ،ﺳﺎﻳﻪﻱ ﺁﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﺑﻪ ﻧﺎﻡ ﻣﻌﺮﻓ ِ
ﭘﻴﺸﺘﺮ ﺑﺎ ﺁﻥ ﺁﺷﻨﺎ ﺷﺪﻳﻢ :ﺫﺍ ِ
ﻲ ﺯﻣﻴﻨﻲ؛ ﺁﻥ ﻳﻜﻲ ﻫﻤﻮﺍﺭﻩ ﭘﺎﻙ ﻭ ﭘﻴﺮﺍﺳﺘﻪ ﺍﺳﺖ ﺍﻳﻦ ﻳﻜﻲ ﺍﻣﺎ ﺁﻏﺸﺘﻪ ﺑﻪ ﺧﻮﺏ ﻭ ﺑـ ِﺪ ﺍﻧﺴـﺎﻧﻲ ﺍﺳـﺖ .ﭼﻨـﻴﻦ
ﺩﻳﻨ ِ
ﺕ
ﻧﻈﺮﻱ ﺭﺍ ﺷﺎﻳﺪ ﺗﺎ ﺣﺪﻱ ﺑﺘﻮﺍﻥ ﺩﺭ ﻋﺎﻟﻢ ﻣﺴﻴﺤﻴﺖ ﭘﺬﻳﺮﻓﺖ ،ﻣﻲﮔﻮﻳﻴﻢ ﺗﺎ ﺣـﺪﻱ ﭼـﻮﻥ ﺩﺭ ﺁﻥ ﻋـﺎﻟﻢ ﻧﻴـﺰ ﺍﻟﻬﻴـﺎ ِ
ﻒ ﺗﺎﺭﻳﺦ ﺍﺳﺖ .ﺩﺭ ﺟﻬﺎﻥ ﻣﺴﻴﺤﻲ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪﻫﺎ ﺍﺯ ﻫﺮﻣﻨﻮﺗﻴﻚ ﻓﻠﺴﻔﻲ ﻭ ﺍﺩﺑـﻲ
ﻣﺪﺭﻥ ﻣﺒﺘﻨﻲ ﺑﺮ ﺳﺎﻧﺴﻮﺭ ﻭ ﺗﺤﺮﻳ ِ
ﺑﻪ ﺍﻟﻬﻴﺎﺕ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺁﻥ ﺭﻭ ﺗﺎ ﺣﺪﻱ ﻣﻮﺟﻪ ﺟﻠﻮﻩ ﻣﻲﻛﻨﻨﺪ ﻛﻪ .۱ﻛﺘﺎﺏ ﻛﺎﻧﻮﻧﻲ ﻣﺴﻴﺤﻴﺎﻥ ﻛﺘﺎﺑﻲ ﺍﺳـﺖ ﻛـﻪ
ﺑﻴﺸﺘﺮ ﺍﺯ ﺗﻤﺜﻴﻞ ﻭ ﻣﻮﻋﻈﻪ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﻭ ﺣﻜﻢ ﻳﻌﻨﻲ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺁﺷﻜﺎﺭﺍ ﺍﻧﺠﺎﻣﮕﺮ ٤ﻳﺎ ﻓﺮﺍﺧﻮﺍﻧﻨﺪﻩ ﺑـﻪ ﺍﻧﺠـﺎﻣﮕﺮﻱ
ﺩﺭ ﺁﻥ ﻛﻤﺘﺮ ﺑﻪ ﭼﺸﻢ ﻣـﻲﺧـﻮﺭﺩ .۲ .ﻣﺴـﻴﺤﻴﺖ ﭼﻴـﺰﻱ ﻫﻤﺘـﺎﻱ ’ﺳـﻨﺖ‘ ﺩﺭ ﻣﻴـﺎﻥ ﻣﺴـﻠﻤﺎﻧﺎﻥ ﻧـﺪﺍﺭﺩ .ﺍﺯ ﺍﻳـﻦ ﺭﻭ
ﻢ ﺍﺳـﻼﻡ ﺗﺤﺮﻳـﻒﻛﻨﻨـﺪﻩ ﺍﺳـﺖ.
ﺖ ﺁﻥ ﺩﺭ ﻓﻬـ ِ
ﺱ ﻣﺴﺘﻘﻴﻢ ﻫﺮﻣﻨﻮﺗﻴﻚ ﻫﻤﺨﻮﺍﻥﺷـﺪﻩ ﺑـﺎ ﻣﺴـﻴﺤﻴﺖ ﻭ ﻛﺎﺭﺑﺴـ ِ
ﺍﻗﺘﺒﺎ ِ
ﺩﻟﻴﻠﻬﺎﻱ ﺍﺻﻠﻲ ﺍﻳﻦ ﺑﺮﻧﻬﺸﺖ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭﻧﺪ:
ﺏ ﻛﺎﻧﻮﻧﻲ ﺍﻳﻦ ﺩﻳﻦ ﺑـﻪ ﺭﺍﺳـﺘﻲ ﻣﺒـﻴﻦ ﺍﺳـﺖ
ﺩﻳﻨﻲ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﻣﺒﻴﻦ ﺗﻮﺻﻴﻒ ﻣﻲﻛﻨﺪ» ،ﺻﺎﻣﺖ« ﻧﻴﺴﺖ .ﻛﺘﺎ ِ
ﭼﻮﻥ ﺩﺭ ﺁﻥ ﺩﺳﺘﻮﺭﻫﺎﻱ ﺁﺷﻜﺎﺭﻱ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺑﺮ ﺩﻭ ﻧﻮﻋﻨﺪ :ﺁﻧﻬﺎﻳﻲ ﻛﻪ ﻫﻨﺠﺎﺭ ﻫﺴﺘﻨﺪ ﻭ ﺑﺪﻭﻥ ﻫﺮ ﮔﻮﻧـﻪ ﻗﻴـ ِﺪ
ﺯﻣــﺎﻧﻲ ﻭ ﻣﻜــﺎﻧﻲ ﺑﺮﻧﻬﺸــﺘﻪ ﺷــﺪﻩﺍﻧــﺪ ﻭ ﺁﻧﻬــﺎﻳﻲ ﻛــﻪ ﺩﺳــﺘﻮﺭﻫﺎﻱ ﻣﻮﺿــﻌﻲ ﻫﺴــﺘﻨﺪ .ﻣــﺎ ﺗــﺎ ﺣــﺪﻭﺩﻱ ﺑــﺮ ﻣﻮﻗﻌﻴـﺖِ
ﻚ ﺍﻳﻦ ﺩﺳﺘﻮﺭﻫﺎ ﺁﮔﺎﻫﻴﻢ .ﻛﺘﺎﺑﻬﺎﻱ ﺗﻔﺴﻴﺮﻱ ﺑﻪ ﺗﻔﺼﻴﻞ ﺁﻧﻬﺎ ﺭﺍ ﺷـﺮﺡ ﺩﺍﺩﻩﺍﻧـﺪ .ﺣﺘـﺎ ﺍﮔـﺮ ﺍﻳـﻦ ﺁﮔـﺎﻫﻲ
ﭘﺮﺍﮔﻤﺎﺗﻴ ِ
ﻳﻘﻴﻨﻲ ﻧﺒﺎﺷﺪ ،ﺳﻮﺀﺗﻔﺎﻫﻤﻲ ﺍﻳﺠﺎﺩ ﻧﻤﻲﺷﻮﺩ .ﺩﺭ ﻛﺘﺎﺏ ﮔﺰﺍﺭﻩﻫﺎﻱ ﻧﺎﺍﻧﺠﺎﻣﮕﺮ ﻳﻌﻨﻲ ﺻﺮﻓ ﹰﺎ ﮔﺰﺍﺭﻧﺪﻩﺍﻱ ﻧﻴﺰ ﺁﻣﺪﻩﺍﻧـﺪ
ﻦ
ﻦ ﺧـﻮﺩ ﺑﺮﺩﺍﺷـﺘﻲ ﺍﺯ ﺁﻧﻬـﺎ ﻛﻨـﺪ .ﺑـﺎﺯ ﺭﻛـ ِ
ﻛﻪ ﻓﺮﺽ ﻣﻲﻛﻨﻴﻢ ﺑﻪ ﺗﻤﺎﻣﻲ ﻣﺮﻣﻮﺯ ﻭ ﺑﺴﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻫﺮ ﻛﺴﻲ ﺍﺯ ﻇـ ِ
ﻱ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺁﺷﻜﺎﺭﺍ ﺍﻧﺠﺎﻣﮕﺮ ﺍﺳﺖ ﺑﻪ ﺭﻭﻱ ﻣﺎ ﮔﺸﻮﺩﻩ ﻣﻲﻣﺎﻧﺪ .ﭼﻴﺰﻱ ﺩﻳﮕـﺮ ﺑـﻪ ﻣـﺎ ﺩﺭ
ﻲ ﻛﺘﺎﺏ ﻛﻪ ﺣﺎﻭ ِ
ﺍﺻﻠ ِ
ﻢ ﺑﻮﻳﮋﻩ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺍﻧﺠﺎﻣﮕﺮ ﺩﺭﺳﺖ ﻣﻄﺎﺑﻖ ﺑﺎ ﻧﻴﺖ ﺷﺎﺭﻉ ﻛﻤﻚ ﻣﻲﻛﻨﺪ ﻭ ﺁﻥ ﻫﻤﺎﻧﺎ ﺳـﻨﺖ ﺍﺳـﺖ .ﺑـﻪ ﻣـﺎ ﺩﺭ
ﻓﻬ ِ
ﺣﺪﻳﺜﻬﺎ ﻛﻪ ﺣﺎﺩﺛﻪ ﺑـﻮﺩﻩﺍﻧـﺪ ﻭ ﺣﺎﺩﺛـﻪﺳـﺎﺯ ﺷـﺪﻩﺍﻧـﺪ ،ﺍﻟﮕـﻮ ﺩﺍﺩﻩ ﺷـﺪﻩ ﺍﺳـﺖ .ﺑـﻪ ﻣـﺎ ﮔﻔﺘـﻪﺍﻧـﺪ ﭼﻨـﻴﻦ ﻛﻨـﻴﻢ .ﺩﺭ
ﻣﻮﻗﻌﻴﺖﻫﺎﻱ ﭘﺮﺍﮔﻤﺎﺗﻴﻜﻲ ﻛﻪ ﺍﻣﻜﺎ ِﻥ ﺑﺎﺯﺳﺎﺯﻱ ﺁﻧﻬـﺎ ﻣﻬﻴﺎﺳـﺖ ،ﻭﺍﻛﻨﺸـﻬﺎﻳﻲ ﻧﺸـﺎﻥ ﺩﺍﺩﻩ ﺷـﺪﻩ ﻭ ﮔﺰﺍﺭﺷـﻬﺎﻳﻲ ﺍﺯ
ﻣﺠﻤﻮﻋﻪﻱ ﺍﻳﻦ ﻭﺍﻛﻨﺸﻬﺎ ﺑﻪ ﻣﺎ ﺍﻧﺘﻘﺎﻝ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﻧﺪ .ﺍﮔﺮ ﺩﻳﻦ ﺭﺍ ﺑﻪ ﺍﺑﺰﺍﺭﻱ ﭘﻴﭽﻴﺪﻩ ﺗﺸﺒﻴﻪ ﻛﻨـﻴﻢ ،ﺳـﺨﻦ ﺳـﺮﻭﺵ
ﺍﻳﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﺟﻌﺒﻪﻱ ﺍﻳﻦ ﺍﺑﺰﺍﺭ ﻳﻚ ﺩﻓﺘﺮﭼﻪ ﺭﺍﻫﻨﻤﺎ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﺑﺎﻋﺚ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﻫﺮ ﺯﻣـﺎﻧﻲ ﺍﻳـﻦ
ﮔﻮﻧﻪ ﻳﺎ ﺁﻥ ﮔﻮﻧﻪ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﺑﺮﻧﺪ .ﻣـﻦ ﺩﺭ ﻣﻘﺎﺑـﻞ ﻣﻌﺘﻘـﺪﻡ ﻛـﻪ ﭼﻨـﻴﻦ ﻧﻴﺴـﺖ ﺯﻳـﺮﺍ .۱ﺑﺨـﺶﻫـﺎﻱ ﺍﺻـﻠﻲ ﺍﻳـﻦ
ﺩﺳﺘﮕﺎﻩ ﺧﻮﺩﻛﺎﺭ ﻫﺴﺘﻨﺪ ﻭ .۲ﺑﻪ ﻧﺤﻮ ﺗﻮﺭﻡﻭﺍﺭﻱ ﺑﺎ ﺁﻥ ﺩﻓﺘﺮ ﻭ ﺩﻓﺘﺮﭼﻪ ﺭﺍﻫﻨﻤﺎ ﻫﻤﺮﺍﻩ ﺷﺪﻩ ﺍﺳﺖ ﻭ .۳ﺑﻪ ﺩﻓﺘﺮﭼﻪ
ﺭﺍﻫﻨﻤﺎ ﺍﻛﺘﻔﺎ ﻧﺸﺪﻩ ﻭ ﻣﺮﺑﻲ ﻳﺎ ﻣﺮﺑﻴﺎﻧﻲ ﻧﻴﺰ ﺑﺎ ﺩﺳﺘﮕﺎﻩ ﻫﻤﺮﺍﻩ ﺷﺪﻩﺍﻧﺪ ﺗﺎ ﻣﺎ ﺩﺭﻧﮕـﺮﻳﻢ ﺍﺯ ﺁﻥ ﭼﮕﻮﻧـﻪ ﺑﺎﻳـﺪ ﺍﺳـﺘﻔﺎﺩﻩ
ﻛﺮﺩ.
ﺩﺳﺘﮕﺎ ِﻩ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﺁﻥ ﺭﻭ ﺧﻮﺩﻛﺎﺭ ﻣﻲﻧﺎﻣﻴﻢ ﻛﻪ ﺑﻨﻴﺎﺩﻱﺗﺮﻳﻦ ﮔـﺰﺍﺭﻩﻱ ﺁﻥ ،ﻛـﻪ ﮔـﺰﺍﺭﻩﻫـﺎﻱ ﺩﻳﮕـﺮ ﻋﻤـﺪﺗ ﹰﺎ
ﺖ ﺍﺟﺘﻤﺎﻋﻲ ﺭﺍ ﺗﻐﻴﻴﺮ ﻣﻲﺩﻫﺪ .ﺍﻳﻦ ﮔـﺰﺍﺭﻩ ﭼﻨـﻴﻦ ﺍﺳـﺖ :ﺍﻳﻤـﺎﻥ
ﺺ ﺁﻥ ﻫﺴﺘﻨﺪ ،ﺧﻮﺩﻛﺎﺭﺍﻧﻪ ﻭﺍﻗﻌﻴ ِ
ﺭﻭﺍﻳﺘﻬﺎﻱ ﻣﺸﺨ ِ
ﺁﻭﺭﻳﺪ ﻭ ﺑﻪ ﺑﺎﻳﺴﺘﮕﻲﻫﺎﻱ ﺁﻥ ﮔﺮﺩﻥ ﺑﮕﺬﺍﺭﻳﺪ .ﺟﻤﻠﻪﻱ ’ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻡ‘ ﺟﻤﻠـﻪﺍﻱ ﺍﺳـﺖ ﺍﻧﺠـﺎﻣﮕﺮ .ﺍﻳـﻦ ﺟﻤﻠـﻪ
ﺑﻴﺎ ِﻥ ﺣﺎﻟﺖ ﻧﻴﺴﺖ ،ﻳﻚ ﻛﻨﺶ ﺍﺳﺖ ،ﻛﻨﺸﻲ ﻛﻪ ﭘﻴﺎﻣﺪ ﺩﺍﺭﺩ .ﭘﺲ ﺍﺯ ﺁﻥ ﻣﻦ ﺑﺎﻳﺪ ﺑـﻪ ﺗﻌﻬـﺪ ﺧـﻮﺩ ﻋﻤـﻞ ﻛـﻨﻢ ﻭ
ﺶ ﻣﺆﻣﻨﺎﻥ ﻭ ﻛﺎﻓﺮﺍﻥ ﺗﻘﺴـﻴﻢ ﻣـﻲﺷـﻮﺩ ﻭ ﺍﻳـﻦ
ﻫﻤﻪﻱ ﺍﻟﺰﺍﻣﻬﺎﻱ ﺍﻳﻦ ﺗﻌﻬﺪ ﺭﺍ ﺑﭙﺬﻳﺮﻡ .ﺟﻬﺎﻥ ﺑﺎ ﺍﻳﻦ ﺟﻤﻠﻪ ﺑﻪ ﺩﻭ ﺑﺨ ِ
4 performative
ﺗﻘﺴﻴﻢﺑﻨﺪﻱ ﭘﻴﺎﻣﺪﻫﺎﻱ ﺷﻨﺎﺧﺘﻪﺷﺪﻩﺍﻱ ﺩﺍﺭﺩ .ﺍﺯ ﭘﻴﺎﻣﺪﻫﺎ ﻧﻴﺰ ﭘﻴﺎﻣﺪﻫﺎﻳﻲ ﺑﺮﻣﻲﺧﻴﺰﻧﺪ ﻭ ﺳﻠﺴـﻠﻪﺍﻱ ﺷـﻜﻞ ﻣـﻲﮔﻴـﺮﺩ
ﻱ
ﻱ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺩﻳﻨـﻲ ﻭ ﭘﻴﺎﻣﺪﻣﻨـﺪ ِ
ﺁﻥ ﺳﺮﺵ ﻧﺎﭘﻴﺪﺍ .ﮔﻔﺘﻦ ﺍﻳﻦ ﻛﻪ ﺩﻳﻦ ﺻﺎﻣﺖ ﺍﺳﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﻧﺎﺩﻳﺪ ِﻥ ﺍﻧﺠﺎﻣﮕﺮ ِ
ﺁﻧﻬﺎﺳﺖ.
ﻚ ﺍﺩﺑﻲ ﻭ ﻓﻠﺴﻔﻲ .ﺗـﺎﺭﻳﺨﻲ ﻣـﻲﺧـﻮﺍﻫﻴﻢ ﻛـﻪ ﺍﺯ
ﻢ ﺩﻳﻦ ﺗﺎﺭﻳﺦ ﺍﺳﺖ ﻧﻪ ﻫﺮﻣﻨﻮﺗﻴ ِ
ﻲ ﻓﻬ ِ
ﺑﺮ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺑﺰﺍ ِﺭ ﺍﺻﻠ ِ
ﻓﺮﺍﺧﻮﺍ ِﻥ ﻧﺨﺴﺘﻴﻦ ﺑﻴﺎﻏﺎﺯﺩ ﻭ ﺗﺎ ﺍﻣﺮﻭﺯ ﭘﻴﺶ ﺑﻴﺎﻳﺪ .ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺑﻪﻋﻨﻮﺍ ِﻥ ﺳﻜﻮﺕ ﺛﺒﺖ ﻣﻲﺷـﻮﺩ ﻋﻼﻣﺘﻬـﺎﻱ
ﺦ ﺩﻳﻦ ﺍﺳﺖ.
ﺗﺄﻳﻴﺪ ﻭ ﺗﺸﻮﻳﻖ ﺍﺳﺖ .ﻣﻔﺴ ِﺮ ﺩﻳﻦ ﺗﺎﺭﻳ ِ
ﻲ ﭘﻬﻨﻪﻱ ﺗﺎﺭﻳﺦ ﻣﺎ ﺍﺻﺮﺍﺭ ﺷﻮﺩ
ﮓ ﺩﻳﻨ ِ
ﺲ ﻫﺮﻣﻨﻮﺗﻴﻜﻲ ﭘﺎﺳﺨﮕﻮ ﺑﻪ ﭘﺮﺳﺸﻬﺎﻱ ﺭﻭﻳﻜﺮﺩﻩ ﺑﻪ ﻓﺮﻫﻨ ِ
ﺍﮔﺮ ﺑﺮ ﺗﺄﺳﻴ ِ
ﻗﺎﻋﺪﻩﻫﺎﻱ ﺁﻥ ﺭﺍ ﻣﻲﺗﻮﺍﻧﻴﻢ ﭼﻨﻴﻦ ﺗﺒﻴﻴﻦ ﻛﻨﻴﻢ :ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﭘﻴﺸﺘﺮ ﮔﻔﺘﻪ ﺷﺪ ﺩﻳﻦ ﭘﻴﺎ ِﻡ ﺁﺷﻜﺎﺭﻱ ﺩﺍﺭﺩ .ﻣﻌﻨﺎﻱ ﺍﻳﻦ
ﺳﺨﻦ ﺩﻭﮔﺎﻧﻪ ﺍﺳﺖ .ﺁﻥ ﺭﺍ ﺍﺯ ﺭﻭﻳﻜﺮ ِﺩ ﺗﺎﺭﻳﺨﻲ ﺧﻮﺩ ﺑﺮﻣﻲﮔﻴﺮﻳﻢ ﻛﻪ ﭘﻴﺎﻣﺪﻫﺎﻱ ﺭﻭﺷﻨﻲ ﺭﺍ ﺩﺭﺑﺮﺍﺑﺮ ﺧﻮﺩ ﻣﻲﺑﻴﻨﺪ
ﻭ ﻧﻴﺰ ﺍﺯ ﺗﻮﺻﻴﻔﻲ ﻛﻪ ﺩﻳﻦ ﺍﺯ ﺧﻮﺩ ﺑﻪﻋﻨﻮﺍ ِﻥ ﻣﺒﻴﻦ ﻣﻲﻛﻨﺪ .ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺩﻭ ﭼﻴﺰ ﺭﺍ ﻧﻤـﻲﺗـﻮﺍﻧﻴﻢ ﺑﭙـﺬﻳﺮﻳﻢ .۱ﺍﻳـﻦ ﻛـﻪ
ﺦ ﺩﻳـﻦ ﺗـﺎﺭﻳﺦ
ﺕ ﺩﻳﻦ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ﻭ ﺗﻨﻬﺎ ﺑﺮ ﻋﺪﻩﺍﻱ ﺍﺯ ﻧﺨﺒﮕﺎ ِﻥ ﻧﻈﺮﻛﺮﺩﻩ ﺁﺷﻜﺎﺭ ﻣﻲﺷﻮﺩ .۲ ،ﺍﻳﻦ ﻛﻪ ﺗـﺎﺭﻳ ِ
ﺫﺍ ِ
ﺡ ﺫﺍﺗﻲ ﻣـﻲﻧـﺎﻣﻴﻢ ﻭ ﺁﻥ ﺭﺍ ﭼﻨـﻴﻦ
ﺳﻮﺀﺗﻔﺎﻫﻢ ﺍﺳﺖ .ﺍﻳﻦ ﺩﻭ ﻧﻜﺘﻪ ﺭﺍ ﺩﺭ ﭘﻴﻮﺳﺘﮕﻲﺷﺎﻥ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻗﺎﻋﺪﻩﻱ ﻭﺿﻮ ِ
ﻲ
ﺖ ﻫﺴـﺘ ِ
ﻲ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﻭﺍﻗﻌﻴـ ِ
ﻂ ﻣﺘﺒـﻴﻦ ﺧـﻮﺩ ﮔﺬﺍﺷـﺘﻪ ﻭ ﭼﻴﺴـﺘ ِ
ﺕ ﺁﻳﻴﻦ ﺍﺯ ﺁﻏﺎﺯ ﺑﻨﺎ ﺭﺍ ﺑـﺮ ﺑﺴـ ِ
ﺗﻌﺮﻳﻒ ﻛﻨﻴﻢ :ﺫﺍ ِ
ﻦ ﺧﺎﺻﻲ ﺍﺯ ﻗﺎﻋﺪﻩ ﻭﺿﻮﺡ ﺭﺍ ﻣﻲﺗﻮﺍﻧﻴﻢ ﻗﺎﻋﺪﻩﻱ ﺗﻈﺎﻫﺮ ﻧﻴﺮﻭ ﻧـﺎﻡ
ﻓﻬﻢﭘﺬﻳ ِﺮ ﺧﻮﻳﺶ ﺑﻪ ﻧﻤﺎﻳﺶ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ .ﺗﺒﻴﻴ ِ
ﻧﻬﻴﻢ ﻭ ﺁﻥ ﺭﺍ ﭼﻨﻴﻦ ﺗﻌﺮﻳﻒ ﻛﻨﻴﻢ :ﻧﻴﺮﻭ ﻫﻤﺎﻥ ﺗﻈﺎﻫﺮ ﻧﻴﺮﻭﺳﺖ .ﺍﻳﻦ ﻗﺎﻋﺪﻩ ،ﻛﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻓﻠﺴﻔﻪ ﺭﻭﺍﻳﺘﻲ ﺍﻧﺘﺰﺍﻋـﻲ
ﺍﺯ ﺁﻥ ﺑﻪ ﻧﺎﻡ ﻫﮕﻞ ﺛﺒﺖ ﺍﺳﺖ ،ﺑﻴﺎﻥ ﺍﻳﻦ ﺍﻣﺮ ﺳﺎﺩﻩ ﺍﺳﺖ ﻛﻪ ﻗﻮﻩﺍﻱ ﻛﻪ ﻓﻌﻠﻴـﺖ ﻧﻴﺎﺑـﺪ ﻗـﻮﻩ ﻧﻴﺴـﺖ ،ﺗـﻮﻫﻢ ﺍﺳـﺖ،
ﺍﺩﻋﺎﻳﻲ ﺗﻮﺧﺎﻟﻲ ﺍﺳﺖ ،ﻣﺮﺩﻩﺍﻱ ﺑﻲﺗﺤﺮﻙ ﺍﺳـﺖ .ﻓﻌﻠﻴـﺖ ﻳـﺎﻓﺘﻦ ﻫﺮﺁﻳﻨـﻪ ﺭﻭﻧـﺪﻱ ﺯﻣـﺎﻥﺑَـﺮﺩﺍﺭ ﺍﺳـﺖ .ﻣﻄﺎﻟﻌـﻪﻱ
ﻣﺘﻨﻬﺎﻱ ﭘﺎﻳﻪﺍﻱ ﺑﺎ ﺍﻳﻦ ﺭﻭﻳﻜﺮ ِﺩ ﻫﺮﻣﻨﻮﺗﻴﻜﻲ ﻛﻪ ﺁﻧﻬﺎ ﺁﺷﻜﺎﺭ ﻫﺴﺘﻨﺪ ،ﺑﺮﻣﻲﻧﻤﺎﻳﺪ ﻛﻪ ﺍﻳﻦ ﺯﻣﺎﻥ ﻛﻮﺗﺎﻩ ﺩﺍﻧﺴﺘﻪ ﺷـﺪﻩ
ﻳﻌﻨﻲ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺯﻭﺩﻱ ﻫﻤﻪ ﺳﻌﺎﺩﺗﻤﻨﺪ ﺧﻮﺍﻫﻨﺪ ﺷﺪ.
ﻱ
ﺡ ﺍﻧﺠﺎﻣﮕﺮﻱ ﻣﻲﺩﺍﻧﻴﻢ ﻭ ﺁﻥ ﺭﺍ ﭼﻨﻴﻦ ﺗﻌﺮﻳﻒ ﻣﻲﻛﻨﻴﻢ :ﺳﻨﺖ ،ﺍﻧﺠﺎﻡﭘﺬﻳﺮ ِ
ﻗﺎﻋﺪﻩﻱ ﺩﻭﻡ ﺭﺍ ﻗﺎﻋﺪﻩﻱ ﻭﺿﻮ ِ
ﻼ ﺍﮔـﺮ ﺑﺤـﺚ
ﺶ ﺧـﻮﺩ ﺭﺍ ﭘﺪﻳـﺪﺍﺭ ﻛـﺮﺩﻩ ﺍﺳـﺖ .ﺑﺮﭘﺎﻳـﻪﻱ ﺍﻳـﻦ ﻗﺎﻋـﺪﻩ ﻣـﺜ ﹰ
ﺩﻳﻦ ﺍﺳﺖ .ﺩﺭ ﺁﻳﻴﻨﻪﻱ ﺁﻥ ﺩﻳـﻦ ﺗـﻮﺍﻧ ِ
ﻱ ﺯﻧﺎﻥ‘ ﻭ ﺣﺮﻳﻔﺎﻥ ﮔﻔﺘﻨﺪ ﻛﻪ ﻣﻨﻈﻮﺭ ﺍﺯ ﻛﻮﺗﻪﻓﻜﺮﻱ ﺩﺭ ﺍﻳﻨﺠﺎ
ﺩﺭﮔﺮﻓﺖ ﺩﺭﺑﺎﺭﻩﻱ ﮔﺰﺍﺭﻩﺍﻱ ﺩﺭ ﻣﻮﺭ ِﺩ ’ﻛﻮﺗﻪﻓﻜﺮ ِ
ﻧﻪ ﺁﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻣﻲﻓﻬﻤﻴﺪ ،ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ ﺷﺎﻳﺪ ﺑﻪ ﺭﺍﺳﺘﻲ ﻣﺎ ﺑﺎﻳﺪ ﺑﺎ ﻭﺍﮊﻩﻧﺎﻣﻪﻫﺎﻱ ﻭﺍﮊﮔـﻮﻥﻧﻤـﺎ ﻛـﺎﺭ
ﻛﻨﻴﻢ ﻭ ﺍﺯ ﺍﻳﻦ ﺑﺎﺑﺖ ﻛﻪ ﺑﻪ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻳﺎﺩ ﻣـﻲﺩﻫﻴـﺪ ﺳﭙﺎﺳـﮕﺰﺍﺭﻳﻢ ،ﺍﻣـﺎ ﻣـﺎ ﺑـﻪ ﻭﺍﻗﻌﻴـﺖ ﻣـﻲﻧﮕـﺮﻳﻢ ﻭ ﭘﻴﺎﻣـﺪﻫﺎ ﺭﺍ
ﻣﻲﻧﮕﺮﻳﻢ.
ﻦ ﺑﺨﺸـﻬﺎ
ﻗﺎﻋﺪﻩﻱ ﺳﻮﻡ ﺭﺍ ﻟﺰﻭ ِﻡ ﻧﻈﺮ ﺑﻪ ﻛﻠﻴﺖ ﻧﺎﻡ ﻣﻲﻧﻬﻴﻢ ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﺭﺍ ﺍﻳﻦ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘ ِ
ﻭ ﺟﻨﺒﻪﻫﺎﻳﻲ ﺍﺯ ﻣﺘﻨﻬﺎ ﻭ ﺭﻭﺍﻳﺘﻬﺎ ﺑﻨﺎﺑﺮ ﻣﺼـﻠﺤﺘﻬﺎﻱ ﻏﻴـﺮ ﺩﻳﻨـﻲ ﻧﺎﺭﻭﺍﺳـﺖ .ﺍﻭﻟﻮﻳـﺖ ﺑﺨﺸـﻬﺎ ﻭ ﺟﻨﺒـﻪﻫـﺎ ﻭ ﻣﻌﻨﺎﻫـﺎﻱ
ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﮔﺰﺍﺭﻩﻫﺎﻱ ﻛﺎﻧﻮﻧﻲ ﺁﻧﻬﺎ ﺭﺍ ﺗﺎﺭﻳﺦ ﺗﻌﻴﻴﻦ ﻣﻲﻛﻨﺪ .ﺑﻨﺎﺑﺮ ﺗﺄﺛﻴ ِﺮ ﺗﺤﺮﻳﻒﻛﻨﻨﺪﻩﻱ ﻋﺼ ِﺮ ﺟﺪﻳﺪ ﺑﺎﻳـﺪ ﺑـﺮﺍﻱ
ﺺ ﺍﻭﻟﻮﻳﺖ ﻭ ﻣﻌﻨﺎ ﺑﻪ ﻛﺘﺎﺑﻬﺎﻱ ﺩﻭﺭﻩﻱ ﭘﻴﺶ ﺍﺯ ﻋﺼﺮ ﺟﺪﻳـﺪ ﻛـﻪ ﺩﺭ ﺁﻥ ﻧﻴـﺮﻭﻱ ﻓﺮﻫﻨـﮓ ﺩﻳﻨـﻲ ﺩﺭ ﺍﻭﺝ
ﺗﺸﺨﻴ ِ
ﺗﻈﺎﻫﺮ ﺧﻮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ ،ﺭﺟﻮﻉ ﻛﺮﺩ.
ﺍﻧﮕﻴﺰﻩﻱ ﺫﺍﺕﺑﺎﻭﺭﻱ
ﺕ ﺍﺻﻴﻠﻲ ﺭﺍ ﻛﻪ ﺫﺍﺕﺑﺎﻭﺭﻱ ﭘﻴﺶ ﻣﻲﻧﻬﺪ ﻛﺎﻭﻳﺪﻳﻢ ﻭ ﺑﺎ ﻫﺮﻣﻨﻮﺗﻴﻜﻲ ﺗﻮﻫﻢﺯﺩﺍ ﻭ ﺭﺍﺯ ِﺳُﺘ َﺮﻧﺪﻩ ﺑﺎﺯﻧﻤﻮﺩﻳﻢ ﻛـﻪ
ﻣﺎ ﺫﺍ ِ
ﺕ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﺑﺎ ﺭﻭﻳﻜﺮ ِﺩ ﺫﺍﺕﺑﺎﻭﺭﺍﻥ
ﺖ ﺁﻳﻴﻦ ،ﻧﻴﺮﻭﻳﻲ ﺟﺰ ﺁﻧﺠﻪ ﺗﻈﺎﻫﺮ ﻛﺮﺩﻩ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ .ﺗﻔﺎﻭ ِ
ﺲ ﻭﺍﻗﻌﻴ ِ
ﺩﺭ ﭘ ِ
ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن www.nilgoon.org ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ
۱۴
ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﺎﻥ ﺑﺮﻧﻬﺸﺘﻬﺎﻱ ﺩﻳﻦ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﻳﻨـﻲ ﻧـﺎﻡ ﮔﺮﻓﺘـﻪ ،ﺟـﺪﻱ ﻣـﻲﮔﻴـﺮﺩ .ﺍﺯ ﺍﻳـﻦ
ﻢ ﺩﻳﻨـﻲ،
ﺖ ﺩﻳﻨـﻲ ﻧﻴـﺰ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻪ ﻭ ﺩﺍﺭﺩ .ﺩﺭ ﻣـﻮﺭﺩ ﻋﻠـ ِ
ﺩﻳﺪﮔﺎﻩ ﺟﺎﻣﻌﻪﻱ ﺩﻳﻨﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﺩ .ﺣﻜﻮﻣ ِ
ﻒ
ﻕ ﺩﻳﻨﻲ ﻧﻴﺰ ﻗﻀﻴﻪ ﺑﺮ ﻫﻤﻴﻦ ﺭﻭﺍﻝ ﺍﺳﺖ .ﺗﻼﺵ ﺑﺮﺍﻱ ﺗﺄﺳـﻴﺲ ﺁﻧﻬـﺎ ،ﻳـﺎ ﻛﺸـ ِ
ﻓﻠﺴﻔﻪﻱ ﺩﻳﻨﻲ ،ﻫﻨ ِﺮ ﺩﻳﻨﻲ ﻭ ﺍﺧﻼ ِ
ﻕ ﺩﻳﻨﻲ ﺑﺮ ﺭﻓﺘﺎﺭ ﻭ ﻛﺮﺩﺍ ِﺭ ﻣﺮﺩﻣـﺎ ِﻥ
ﺩﻭﺑﺎﺭﻩﻱ ﺁﻧﻬﺎ ﺑﻴﻬﻮﺩﻩ ﺍﺳﺖ .ﭼﻴ ِﺰ ﻛﺸﻒﺷﺪﻩ ﺭﺍ ﺍﺯ ﻧﻮ ﻛﺸﻒ ﻧﻤﻲﻛﻨﻨﺪ .ﺍﺧﻼ ِ
ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺗﺄﺛﻴﺮ ﮔﺬﺍﺷﺘﻪ ﻭ ﺩﺭ ﻣﻜﺘﺐ ﺧﻮﺩ ﺍﺯ ﻣـﺎ ﺁﻧـﻲ ﺳـﺎﺧﺘﻪ ﻛـﻪ ﻫﺴـﺘﻴﻢ .ﭼـﻪﻗـﺪﺭ ﻛـﻢ ﺩﺭﻭﻍ ﻣـﻲﮔـﻮﻳﻴﻢ،
ﭼﻪﻗﺪﺭ ﻛﻢ ﺧﺎﺻﻪﺧﺮﺟﻲ ﻣﻲﻛﻨﻴﻢ ،ﭼﻪﻗﺪﺭ ﻛﻢ ﺧﺸﻮﻧﺖ ﻣﻲﻭﺭﺯﻳﻢ ،ﭼﻪﻗﺪﺭ ﻋﺎﺩﻟﻴﻢ ﻭ ﭼﻪﻗﺪﺭ ﻧﻴﻜﻮﻛﺎﺭﻳﻢ ،ﻫﻤﻪ
ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻣﻜﺘﺐ ﺩﺍﺭﻳﻢ.
ﺖ ﺍﻣﺮﻭﺯﻳﻦ ﻧﻴﺰ ﺍﻳﻦ ﺍﻳﺴـﺘﺎﺭ ﺗـﻮﻫﻢﺯﺩﺍﻳـﻲ ﻣـﻲﻛﻨـﺪ :ﺣﻜﻮﻣـﺖ ﺩﻳﻨـﻲ ﻫﻤـﻴﻦ ﺍﺳـﺖ ﻛـﻪ
ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻭﺍﻗﻌﻴ ِ
ﺍﺧﺘﻴﺎﺭﺩﺍ ِﺭ ﻣﻤﻠﻜﺖ ﺷﺪﻩ ﺍﺳﺖ .ﺍﮔـﺮ ﺍﺯ ﺟﻬﺘﻬـﺎﻳﻲ ﺩﻳﻨـﻲ ﺑـﻪ ﺣﺴـﺎﺏ ﻧﻴﺎﻳـﺪ ﺑـﻪ ﺧـﺎﻃ ِﺮ ﺗﺤﻤﻴﻠﻬـﺎﻱ ﻧﺎﺷـﻲ ﺍﺯ ﻧﻔـﻮ ِﺫ
ﻣﺪﺭﻧﻴﺖ ﻭ ﺭﻭﺷﻨﮕﺮﻱ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﻛﻪ ﺣ ِﺪ ﺁﻥ ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺑﺴﻲ ﺑﺎﻻﺳﺖ .ﺩﻳﻨﻲﺗﺮ ﻣﻲﺑـﻮﺩﻳﻢ ﺍﮔـﺮ
ﺏ ﺩﻳﻨـﻲ ﺫﻭﺏ
ﺖ ﻧـﺎ ِ
ﺑﺎ ﻫﻤـﻪﻱ ﺗﺤﻤﻴﻠﻬـﺎﻱ ﻋﺼـﺮ ﺟﺪﻳـﺪ ﻣﻘﺎﺑﻠـﻪ ﻣـﻲﻛﺮﺩﻧـﺪ .ﺩﺭ ﺁﻥ ﺻـﻮﺭﺕ ﻫﻤﮕـﺎﻥ ﺩﺭ ﺍﺻـﺎﻟ ِ
ﻣﻲﺷﺪﻳﻢ.
ﺭﻭﺷﻨﻔﻜﺮﺍ ِﻥ ﺩﻳﻨﻲ ﺁﻧﮕﺎﻩ ﺻﻼﻱ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺫﺍﺕ ﺭﺍ ﺩﺍﺩﻧﺪ ﻛﻪ ﺍﺯ ﻭﺿـ ِﻊ ﻣﻮﺟـﻮﺩ ﻧﺎﺍﻣﻴـﺪ ﺷـﺪﻧﺪ .ﭘﻴﺸـﺘﺮ ﺩﺭ
ﺕ ﺩﻳـﻦ ﺭﺍ ﻣﺘﺠﻠـﻲ ﻣـﻲﺩﻳﺪﻧـﺪ .ﺑـﻪ ﺗـﺪﺭﻳﺞ ﺩﺭﻳﺎﻓﺘﻨـﺪ ﻛـﻪ ﭼـﻪ
ﺭﻭﻳﺪﺍﺩﻫﺎﻳﻲ ﻛﻪ ﺧـﻮﺩ ﺩﺭ ﺁﻥ ﻧﻘﺸـﻲ ﺩﺍﺷـﺘﻨﺪ ،ﺫﺍ ِ
ﺖ ﻣﻮﺟـﻮﺩ ﺑـﻮﺩ .ﻫـﺮ ﭼـﻪ
ﺕ ﺩﻳـﻦ ﺍﺯ ﻭﺍﻗﻌﻴـ ِ
ﻣﻲﺧﻮﺍﺳﺘﻨﺪ ﻭ ﭼﻪ ﺷﺪ .ﻧﺨﺴﺘﻴﻦ ﻛـﺎﺭﻱ ﻛـﻪ ﻛﺮﺩﻧـﺪ ﺩﻭﺭ ﻛـﺮﺩ ِﻥ ﺫﺍ ِ
ﻲ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﺑﺎﻋﺚ ﺷﺪ
ﻲ ﺗﺎﺭﻳﺨ ِ
ﻲ ﺑﻴﺸﺘﺮﻱ ﺩﻳﺪﻧﺪ .ﺁﮔﺎﻫ ِ
ﺕ ﺩﻳﻦ ﺟﺪﺍﻳ ِ
ﻭﺍﻗﻌﻴﺖ ﻧﺎﭘﺴﻨﺪﺗﺮ ﺷﺪ ،ﺁﻧﻬﺎ ﻣﻴﺎﻥ ﺁﻥ ﺑﺎ ﺫﺍ ِ
ﺖ ﺭﺳـﻤﻲ،
ﻞ ﺗﺎﺭﻳﺦ ﺩﻭﺭ ﻛﻨﻨﺪ ﻭ ﭘﺮﻭﻧـﺪﻩﻱ ﻣﺠﻤﻮﻋـﻪﻱ ﺭﺧـﺪﺍﺩﻩﻫـﺎ ﺭﺍ ﺑـﻪ ﻧـﺎﻡ ﻗﺮﺍﺋـ ِ
ﺕ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﻛ ِ
ﻛﻪ ﺁﻧﺎﻥ ﺫﺍ ِ
ﺕ ﺩﻳﻦ ﺍﺯ ﺯﻣﻴﻦ ﺟﺪﺍ ﺷﺪ ﻭ ﺑﻪ ﺁﺳـﻤﺎﻧﻬﺎ ﺭﻓـﺖ .ﺳـﺮﻭﺵ
ﺖ ﺧﻄﺎﻛﺎ ِﺭ ﺍﻧﺴﺎﻧﻲ ﻭ ﻫﻤﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻨﻬﺎ ﺑﻨﻮﻳﺴﻨﺪ .ﺫﺍ ِ
ﻣﻌﺮﻓ ِ
ﺁﻥ ﺭﺍ ،ﺁﻥ ﭼﻨﺎﻧﻜــﻪ ﺩﻳــﺪﻳﻢ ،ﺩﺭ ﻋــﺎﻟﻤﻲ ﻣﺜــﺎﻟﻲ ﺟــﺎ ﺩﺍﺩ .ﺑــﺮﺍﻱ ﺭﺍﺯﺁﻟــﻮﺩ ﻛــﺮﺩ ِﻥ ﺩﺍﺳــﺘﺎﻥ ﺍﺯ ﻫﺮﻣﻨﻮﺗﻴــﻚ ﻭ
ﺖ
ﺵ ﺷﻜﺴـ ِ
ﺹ ﻣﺴـﻴﺤﻴﺖ ﺑﻬـﺮﻩ ﺟﺴـﺘﻨﺪ ﻭ ﺑـﻪ ﺟـﺎﻱ ﭘـﺬﻳﺮ ِ
ﻲ ﺧـﺎ ِ
ﻲ ﻓـﺮﺩﻱ ﻭ ﺫﻫﻨـ ِ
ﺳﺎﺧﺘﺎﺭﺷﻜﻨﻲ ﻭ ﻣﻌﻨﻮﻳﺖﺟﻮﻳ ِ
ﭘﺮﻭﮊﻩﺍﻱ ﻛﻪ ﺧﻮ ِﺩ ﺁﻧﺎﻥ ﻧﻴﺰ ﺍﺯ ﻣﻌﻤﺎﺭﺍﻧﺶ ﺑﻮﺩﻧﺪ ،ﻭﺍﻧﻤﻮﺩ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺍﺑﺘﺪﺍ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻣﻲﮔﻔﺘﻪﺍﻧﺪ.
ﺍﺻﺎﻟﺖ ﻭ ﺑﺎﻃﻨﻴﺖ
ﺦ ﻛﻠﻴﺴـﺎﻱ
ﺕ ﺩﻳﻦ ﺭﺍ ﭘﻨﻬﺎﻥ ﻭ ﺭﺍﺯﻧﺎﻙ ﺟﻠﻮﻩ ﺩﻫﺪ ،ﺗﺎﺭﻳ ِ
ﺕ ﻣﺴﻴﺤﻲ ﺑﺎ ﭼﻬﺮﻩﻱ ﺣﻖﺑﻪﺟﺎﻧﺐﺗﺮﻱ ﻣﻲﺗﻮﺍﻧﺪ ﺫﺍ ِ
ﺍﻟﻬﻴﺎ ِ
ﻦ ﻣﺴﺆﻭﻟﻴﺖ ﮔﺬﺷﺘﻪ ﺑـﻪ ﺷـﺮﻭﻉ
ﺦ ﺑﺪﻓﻬﻤﻲ ﻭ ﺗﺤﺮﻳﻒ ﻣﻌﺮﻓﻲ ﻛﻨﺪ ﻭ ﺑﻲ ﻫﻴﭻ ﻧﻴﺎﺯﻱ ﺑﺮﺍﻱ ﭘﺬﻳﺮﻓﺘ ِ
ﻣﺴﻴﺤﻲ ﺭﺍ ﺗﺎﺭﻳ ِ
ﺗﺎﺯﻩﺍﻱ ﻓﺮﺍﺧﻮﺍﻧﺪ .ﺍﻳﻦ ﻣﻤﻜﻦ ﺍﺳﺖ ،ﭼﻮﻥ ﻣﺴﻴﺤﻴﺖ ﺁﻏﺎ ِﺯ ﺗﺎﺭﻳﻜﻲ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺳﺮﺁﻏﺎ ِﺯ ﺗـﺎﺭﻳﺦ ﺍﻳـﻦ ﺩﻳـﻦ ﻣﺴـﻴﺢ
ﺑﻪﻋﻨﻮﺍ ِﻥ ﭼﻬﺮﻩﺍﻱ ﺗﺎﺭﻳﺨﻲ ﻧﻨﺸﺴﺘﻪ ﺍﺳﺖ .ﺩﺭ ﺍﺳﻼﻡ ﻣﺎﺟﺮﺍ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺍﺳﺖ .ﻣﺴﺌﻠﻪﻱ ﺫﺍﺕ ﺑﻪ ﻣﻌﻨـﺎﻱ ﺍﺻـﻞ ﺩﺭ
ﻦ ﺍﺳـﻼﻡ
ﺍﺳﻼﻡ ﺑﻪﻋﻨﻮﺍ ِﻥ ﻣﺴﺌﻠﻪﺍﻱ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﻧﻮ ﺑﻪ ﺁﻥ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺷﻮﺩ ،ﻣﻄـﺮﺡ ﻧﻴﺴـﺖ ،ﺯﻳـﺮﺍ .۱ﺩﻭﺭﻩﻱ ﺁﻏـﺎﺯﻳ ِ
ﺩﻭﺭﻩﻱ ﺭﻭﺷﻨﻲ ﺍﺳﺖ؛ .۲ﺍﺑﻬﺎﻣﻲ ﺍﮔﺮ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ،ﺑﻲ ﺗﺄﺛﻴ ِﺮ ﻋﻤﻠﻲ ﺍﺳﺖ ،ﭼﻮﻥ ﻫﺮ ﻣﺬﻫﺒﻲ ﻭ ﻓﺮﻗـﻪﺍﻱ ﺩﺭ
ﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﻭﺭﻩﻱ ﺁﻏﺎﺯﻳﻦ ﺩﺍﺭﺩ ﻭ ﺍﻳـﻦ ﺭﻭﺍﻳـﺖ ﺭﺍ ﺑـﻲﺍﺑﻬـﺎﻡ ﻣـﻲﺩﺍﻧـﺪ؛ .۳ﺍﺳـﻼ ِﻡ ﺁﻏـﺎﺯﻳﻦ ﻧﻤـﻮ ِﺩ
ﺍﺳﻼﻡ ﺭﻭﺍﻳ ِ
ﻲ ﺍﻳـﻦ ﺁﻣـﻮﺯﻩﻱ
ﻂ ﺗـﺎﺭﻳﺨ ِ
ﻞ ﺍﺳﻼﻡ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ ﺟﺴﺖ؛ .۴ﺣﺮﻛﺖ ﻭ ﺑﺴـ ِ
ﺭﻭﺷﻨﻲ ﺍﺯ ﺍﺳﻼﻡ ﺍﺻﻴﻞ ﺍﺳﺖ ﻭ ﺍﺻ ِ
ﺶ ﻋﻠﻤﻲ .ﺗﻨﻬـﺎ ﻧـﻮ ِﻉ ﻣﻤﻜـﻦ ﻭ ﺁﺯﻣـﻮﺩﻩﻱ
ﺍﺻﻴﻞ ﺭﻭﺷﻦ ﺍﺳﺖ ،ﻫﻢ ﺍﺯ ﻧﻈﺮ ﭘﻴﺮﻭﺍ ِﻥ ﻫﺮ ﻣﺬﻫﺐ ﻭ ﻫﻢ ﺍﺯ ﻧﻈ ِﺮ ﭘﮋﻭﻫ ِ
ﺐ ﺩﺭ ﺑﺮﺍﺑـﺮ ﻗﺸـﺮ ﻭ
ﻦ ﻃﺮﻳﻘﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺷﺮﻳﻌﺖ ،ﻟﹸـ ّ
ﻱ ﻋﺮﻓﺎﻧﻲ ﺍﺳﺖ ﺍﺯ ﺭﺍﻩ ﮔﺬﺍﺷﺘ ِ
ﺫﺍﺗﻲﮔﺮﻱ ﺩﺭ ﺍﺳﻼﻡ ﺑﺎﻃﻨﻲﮔﺮ ِ
ﻫﻤﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻨﻬﺎ.
ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن www.nilgoon.org ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ
۱۵
ﺍﻳﻦ ﺑﺎﻃﻨﻲﮔﺮﻱ ﭘﺸﺘﻮﺍﻧﻪﻱ ﺍﺩﺑﻲ ﻋﻈﻴﻤﻲ ﺩﺍﺭﺩ ،ﺯﺑﺎﻥ ﻭ ﻓﺮﻫﻨـﮓ ﺁﻏﺸـﺘﻪ ﺑـﻪ ﺁﻧﻨـﺪ .ﭼﻨـﺎﻥ ﻓﻀـﺎ ﺍﺯ ﻣﻔﻬﻮﻣﻬـﺎ،
ﻧﻜﺘﻪﻫﺎ ،ﺍﺷﺎﺭﺗﻬﺎَ ،ﻣﹶﺜﻠﻬﺎ ﻭ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺁﻥ ﭘﺮ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﻓﻜﺮ ﻛﺮﺩﻥ ﺑﻲﻧﻴﺎﺯ ﻣﻲﺷﻮﺩ ،ﻛﺎﻓﻲ ﺍﺳﺖ ﻓﺎﻝ ﺑﺰﻧﻲ
— ﻣﻬﻢ ﻧﻴﺴﺖ ﺍﺯ ﭼﻪ ﻛﺘـﺎﺑﻲ – ،ﺗـﺎ ﺟـﻮﺍﺏ ﻫـﺮ ﭘﺮﺳﺸـﻲ ﺭﺍ ﺑﻴـﺎﺑﻲ .ﺍﻳـﻦ ﺍﺩﺑﻴـﺎﺕ ﺯﻣﻴﻨـﻪﻱ ﻣﺸـﺘﺮﻛﻲ ﻣـﻲﺳـﺎﺯﺩ ﺗـﺎ
ﻢ ﺍﺩﻋـﺎﻳﻲ ﺭﺍ ﻛـﻪ
ﺳﻨﺖﮔﺮﺍﻳﺎﻥ ﻭ ﻧﻮﮔﺮﺍﻳﺎﻥ ﺩﻳﻨﻲ ﺑﺎ ﻭﺟﻮ ِﺩ ﺍﺧﺘﻼﻓﻬﺎﻳﺸﺎﻥ ﭼﻨـﺪﺍﻥ ﺍﺯ ﻫـﻢ ﺩﻭﺭ ﻧﮕﺮﺩﻧـﺪ .ﭘﻠﻮﺭﺍﻟﻴﺴـ ِ
ﺑﺸﻜﺎﻓﻲ ،ﻣﻲﺑﻴﻨﻲ ﻛﻪ ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﺟﺰ ﻫﻤﺎﻥ ﺍﻧﺪﻳﺸﻪﻱ ﻛﻬﻨﻪﻱ ﺗﻌﺎﺭﻑﺁﻣﻴ ِﺰ »ﮔـﻪ ﻣﻌﺘﻜـﻒ ﺩﻳـﺮﻡ ﻭ ﮔـﻪ ﺳـﺎﻛﻦ
ﻦ
ﻲ ﺣﻀـﻮ ِﺭ ﻓﻀﺎﺳـﺎﺯ ﻭ ﻫـﺪﺍﻳﺘﮕ ِﺮ ﻋﺮﻓـﺎﻥ ﺟـﺪﻱ ﻧﮕـﺮﻓﺘ ِ
ﻣﺴﺠﺪ« ﻳﺎ ﭼﻴﺰ ﺩﻳﮕـﺮﻱ ﺍﺯ ﺍﻳـﻦ ﺩﺳـﺖ .ﻛـﺎﺭﻛﺮ ِﺩ ﻧﻬـﺎﻳ ِ
ﻙ
ﺖ ﺩﺭﺩﻧـﺎ ِ
ﻙ ﻣﻮﻗﻌﻴـ ِ
ﺍﻧﺪﻳﺸﻪ ،ﺗﻴﺮﻩ ﻛﺮﺩ ِﻥ ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﺩﺍﺩ ِﻥ ﺣﺴﻲ ﻧﺸـﺌﻪﻭﺍﺭ ﺍﺯ ﺑـﻲﻧﻴـﺎﺯﻱ ﺑـﻪ ﺑﺎﺯﺍﻧﺪﻳﺸـﻲ ﻭ ﺍﺩﺭﺍ ِ
ﺧﻄﻪﻱ ﻓﺮﻫﻨﮕﻲ ﭼﻪ ﺍﺯ ﻧﻈﺮ ﺍﺧﻼﻗﻲ ،ﭼﻪ ﻣﻌﺮﻓﺘﻲ ﻭ ﭼﻪ ﺳﻴﺎﺳﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳﺖ.
ﺍﻧﺴﺎ ِﻥ ﺍﻳﻦ ِ
ﻲ ﺩﻳﺮﻳﻦ ﻫﺮ ﺁﻥ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺍﺳﺘﻌﺪﺍ ِﺩ ﻓﻜـﺮ ﻛـﺮﺩﻥ ﺩﺍﺷـﺘﻪ ﺍﺳـﺖ.
ﺑﺎﻃﻨﻲﮔﺮﻱ ﺧﻮﺩﻓﺮﻳﺒ ِ
ﻢ َﻣﺠـﺎﺯﻱ ﺑـﺎ
ﻋﺎﻟﻤﻲ ﺩﺭﺳﺖ ﻛﺮﺩﻧﺪ ﭘﺮ ﻧﻘﺶ ﻭ ﻧﮕﺎﺭ ،ﭘﺮ ﺍﺯ ﻧﻤﺎﺩﻫﺎﻱ ﺟﻨﺴﻲ ،ﭘﺮ ﺍﺯ ﺷـﻮﺭ ﻭ ﻣﺴـﺘﻲ .ﺩﺭ ﺍﻳـﻦ ﻋـﺎﻟ ِ
ﺶ ﻣﻔﺘﻲ ﻭ ﻣﺤﺘﺴﺐ ﺧﻨﺪﻳﺪﻧﺪ ﻭ ﺩﻟﺸﺎﻥ ﺭﺍ ﺧﻮﺵ ﻛﺮﺩﻧﺪ ﻛـﻪ ﺣﻘﻴﻘـﺖ ﺭﺍ ﻛﺸـﻒ
ﻣﻘﺪﺳﺎﻥ ﻫﻢﭘﻴﺎﻟﻪ ﺷﺪﻧﺪ ،ﺑﻪ ﺭﻳ ِ
ﺡ ﺷـﻜﺎﻳﺖ،
ﻲ ﻃﺮﻳﻘﺖ ﺍﻳﻨﺎﻧﻨﺪ .ﻋﺮﻓﺎﻥ ﺣﻮﺯﻩﻱ ُﻣﺠﺎﺯﻱ ﺭﺍ ﺍﻳﺠـﺎﺩ ﻛـﺮﺩ ﺑـﺮﺍﻱ ﻃـﺮ ِ
ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺩﺭﻧﻮﺭﺩﻧﺪﻩﻱ ﺣﻘﻴﻘ ِ
ﺑﺮﺍﻱ ﺑﻴﺎ ِﻥ ﺣﻴﺮﺕ ﻭ ﺍﻋﺘﺮﺍﺽ .ﻣﻔﺘﻴﺎﻥ ﻧﻴﺰ ﺧﻮﺩ ﭘﺎ ﺩﺭ ﺍﻳﻦ ﺣﻮﺯﻩ ﻧﻬﺎﺩﻧﺪ ﻭ ﭘﻴﺸﻪﻱ ﺧﻮﻳﺶ ﺭﺍ ﺳُـﺨﺮﻩ ﻛﺮﺩﻧـﺪ .ﺍﻳـﻦ
ﺣــﻮﺯﻩ ﺣــﻮﺯﻩﻱ ﺁﺷــﺘﻲ ﺷــﺪ ﻭ ﻓﻘــﺪﺍ ِﻥ ﺟــﺪﻳﺖ .ﺑﻴــﺮﻭﻥ ﺍﺯ ﺁﻥ ﻫــﺮ ﻛــﺲ ﻛــﺎﺭ ﺧــﻮﺩ ﺭﺍ ﭘــﻴﺶ ﻣــﻲﺑــﺮﺩ .ﺳــﺎﻏﺮ
ﻣﻲﺷﻜﺴﺘﻨﺪ ،ﻛﺘﺎﺏ ﻣﻲﺳﻮﺯﺍﻧﺪﻧﺪ ،ﺯﺑﺎﻥ ﻣﻲﺑﺮﻳﺪﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﺍﻳﻦ ﺯﺍﻭﻳﻪ ﺟﻤﻊ ﻣﻲﺷﺪﻧﺪ ،ﻧﻐﻤﻪﻫـﺎﻱ ﻣﺴـﺘﺎﻧﻪ ﺳـﺮ
ﻣﻲﺩﺍﺩﻧﺪ ﻭ ﻋﻘﺪﻩﮔﺸﺎﻳﻲ ﻣﻲﻛﺮﺩﻧﺪ.
ﻲ ﻋﺮﻓﺎﻧﻲ ﺩﺭﻛﻲ ﺍﺯ ﺫﺍﺕ ﻋﺮﺿﻪ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻫﻨﻮﺯ ﺣﻀﻮ ِﺭ ﺯﻧﺪﻩﺍﻱ ﺩﺍﺭﺩ .ﺑﺮ ﺍﻳﻦ ﻣﺒﻨﺎ ﻣﻲﺗـﻮﺍﻥ
ﺧﻮﺩﻓﺮﻳﺒ ِ
ﻦ ﭘﻮﺷـﻴﺪﻩﺍﻱ ﺩﺍﻧﺴـﺖ ﻛـﻪ
ﻞ ﺁﻳـﻴﻦ ﺭﺍ ﺁﻥ ﺑـﺎﻃ ِ
ﺏ ﻇﺎﻫﺮﭘﺮﺳﺘﻲ ﮔﺬﺍﺷﺖ ﻭ ﺍﺻـ ِ
ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﻲﮔﺬﺭﺩ ﺑﻪ ﺣﺴﺎ ِ
ﺕ ﻓﺮﻳﺒﻜﺎﺭ ﺁﻣـﺎﺩﻩﻱ ﭘـﺬﻳﺮﻓﺘﻦ ﺍﻳـﻦ ﺳـﺨﻦ
ﻦ ﻛﺎﻫﻞ ﻣﺎ ﺯﻳﺮ ﻓﺸﺎ ِﺭ ﺁﻥ ﺍﺩﺑﻴﺎ ِ
ﻫﻴﭻ ﮔﺮﺩﻱ ﺑﺮ ﺁﺳﺘﺎﻧﺶ ﻧﻤﻲﻧﺸﻴﻨﺪ .ﺫﻫ ِ
ﻦ ﻣﺴﺆﻭﻟﻴﺖ ﺍﺳﺖ ﻭ ﻓﻘﺪﺍ ِﻥ ﺗﻌﻬ ِﺪ ﺍﺧﻼﻗﻲ ﺑـﻪ
ﺍﺳﺖ .ﻧﺘﻴﺠﻪ ﻛﺎﺭ ﻫﻤﭽﻨﺎﻧﻜﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﺎ ﺑﺴﻴﺎﺭ ﭘﻴﺶ ﺁﻣﺪﻩ ﻧﭙﺬﻳﺮﻓﺘ ِ
ﺁﻧﭽﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻤﺎﻧﻤﺎﻥ ﺟﺎﺭﻱ ﺍﺳﺖ .ﺍﺯ ﺍﻳـﻦ ﺭﻭﺳـﺖ ﻛـﻪ ﺩﺭ ﻧﻮﺷـﺘﻪﻫـﺎﻱ ﺭﻭﺷـﻨﻔﻜﺮﺍ ِﻥ ﺩﻳﻨـﻲ ﺍﺛـﺮﻱ ﺍﺯ ﻳـﻚ
ﺖ ﺭﺳـﻤﻲ ﻭ
ﺏ ﻗﺮﺍﺋـ ِ
ﻲ ﺗﻜﺎﻥﺧﻮﺭﺩﻩ ﻧﻤﻲﺑﻴﻨـﻴﻢ .ﺁﻧـﺎﻥ ﻫـﺮ ﭼـﻪ ﺭﺍ ﻛـﻪ ﺩﻓـﺎﻉﭘـﺬﻳﺮ ﻧﻴﺴـﺖ ﺑـﻪ ﺣﺴـﺎ ِ
ﻭﺟﺪﺍ ِﻥ ﺍﺧﻼﻗ ِ
ﻲ ﺩﺭﺍﻓﻜﻨـﺪ ِﻥ ﭘﺮﺳﺸـﻲ ﺍﺯ ﺍﻳـﻦ ﺩﺳـﺖ ﻧﻴﺴـﺘﻨﺪ ﻛـﻪ :ﭘـﺲ ﺍﺯ
ﻗﺸﺮﻱﮔﺮﻱ ﻣﻲﮔﺬﺍﺭﻧﺪ ﻭ ﺩﺭ ﻣﻘﺎ ِﻡ ﺍﺧﻼﻗﻲ ﻭ ﻣﻌﺮﻓﺘـ ِ
ﻗﺘﻠﻬﺎﻱ ﺯﻧﺠﻴﺮﻩﺍﻱ ﺍﻳﻤﺎﻧﻤﺎﻥ ﺭﺍ ﭼﮕﻮﻧﻪ ﺗﻌﺮﻳـﻒ ﻛﻨـﻴﻢ ﻭ ﺩﺭ ﺷـﻬﺮﻱ ﻛـﻪ ﺍﻭﻳـﻦ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﻧﻤﺎﺯﻣـﺎﻥ ﺭﺍ ﭼﮕﻮﻧـﻪ
ﺖ ﺭﺳـﻤﻲ ﻭ ﻗﺸـﺮﻱﮔـﺮﻱ
ﺏ ﻗﺮﺍﺋـ ِ
ﺑﺨﻮﺍﻧﻴﻢ؟ ﺁﻧﺎﻥ ﺑﺎ ﺧﻮﻧﺴﺮﺩﻱ ﺗﻤﺎﻡ ﻫﺮ ﭼﻪ ﺭﺍ ﻛـﻪ ﺩﻓـﺎﻉﭘـﺬﻳﺮ ﻧﻴﺴـﺖ ﺑـﻪ ﺣﺴـﺎ ِ
ﺕ ﻣـﺪﺭ ِﻥ ﻣﺴـﻴﺤﻲ
ﻣﻲﮔﺬﺍﺭﻧﺪ ﻭ ﺑﻪ ﺟﺎﻱ ﺑﺎﺯﻧﻤﻮﺩ ِﻥ ﺑﺤﺮﺍﻥ ﻭ ﺭﻳﺸﻪﻫﺎﻱ ﺁﻧﺎﻥ ﺑـﺎ ﺷـﺘﺎﺏ ﺍﻧﺪﻳﺸـﻪﻫـﺎﻳﻲ ﺭﺍ ﺍﺯ ﺍﻟﻬﻴـﺎ ِ
ﻱ ﺳﻨﺘﻲ ﻣﺨﻠﻮﻁ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻪ ﺧﻮﺭ ِﺩ ﺟﻮﺍﻧﺎﻥ ﻣﻲﺩﻫﻨﺪ ﺗـﺎ ﻧﭙﺮﺳـﻨﺪ ﻭ ﻧﻴﻨﺪﻳﺸـﻨﺪ .ﺟﻨﮕـﻲ
ﺑﺮﻣﻲﮔﻴﺮﻧﺪ ،ﺑﺎ ﺑﺎﻃﻨﻲﮔﺮ ِ
ﺕ ﺩﺭﻣﺎﻧﻲ ﺍﺳﺖ .ﺷﻜﺴﺘﻪﺑﻨﺪﻱ ﻣﻲﻛﻨﻨﺪ ﻭ ﺯﺧﻤﻬﺎ
ﺟﺮﻳﺎﻥ ﺩﺍﺭﺩ ﻭ ﻛﺎﺭ ﺁﻧﺎﻥ ﺑﻪ ﺟﺎﻱ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺁﻥ ﻋﺮﺿ ٌﻪ ﺧﺪﻣﺎ ِ
ﺕ ﻧﻴﺮﻭﻱ ﺟﻨﮕﻲ ﻛﺎﺳﺘﻪ ﻧﺸﻮﺩ.
ﺭﺍ ﻣﻲﭘﻮﺷﺎﻧﻨﺪ ﺗﺎ ﻧﻔﺮﻱ ﺍﺯ ﻧﻔﺮﺍ ِ