‫ﭘښﺘﻨﻮ ﻭﻳښ ﺷۍ _ ﻳﻮ ﮐﻴږﻭ ﮐﻪ ﻧﻪ ﻭﺭﮐﻴږﻭ‬

‫ﭘښﺘﻮﻥ‪-‬ﺍﻓﻐﺎﻥ‪:‬ﺗﺎﺭﻳﺨﯽ ﺳﺎﺑﻘﻪ ﺍﻭﺭﻳښﻪ‬

‫ﭘﻪ ﻟﺮﻏﻮﻧﻮ ﺷﺮﻗﯽ ﺁﺛﺎﺭﻭ ﮐﯥ )ﭘښﺘﻮﻥ( ﻣﻌﻤﻮﻻً )ﺩﺍﻓﻐﺎﻥ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩ ﺷﻮی ﺩی‪ ،‬ﺧﻮ ﻳﻮ ﺷﻤﯧﺮ ﻏﺮﺑﯽ ﭘﻮﻫﺎﻥ‬
‫ﭘﻪ ﺩې ﻋﻘﯧﺪﻩ ﺩﻱ ﭼﯥ ﺩﭘښﺘﻮﻥ ﺩﮐﻠﻤﯥ ﺳﺎﺑﻘﻪ ﺗﺮ ﺍﻓﻐﺎﻥ ﻧﻪ ﺍﻭږﺩﻩ ﺩﻩ‪ .‬ﺍﻭ څﻪ ﺑﺎﻧﺪی څﻠﻮﺭ ﺳﻮﻩ ﮐﺎﻟﻪ ﭘﺨﻮﺍﻟﻪ‬
‫ﻣﻴﻼﺩﻩ ﺩﻳﻮﻧﺎﻥ ﺳﺘﺮ ﻣﺆﺭﺥ ﻫﯧﺮ ﺩﻭﺗﺲ )‪۴٨۶-۴٢۶‬ﻕ ﻡ( ﭘﻪ ﺧﭙﻞ ﺗﺎﺭﻳﺦ ﮐﯥ ﭘښﺘﺎﻧﻪ ﺩﭘﺨﺘﻮﻳﺲ ﻳﺎ ﭘﮑﺘﻮﻳﺲ ﭘﻪ‬
‫ﺑڼﻪ ﺫﮐﺮ ﮐړﻱ ﺩﻱ‪ .‬ﺩﻏﻪ ﺭﺍﺯ ﺩﻭی ﻭﺍﻳﯽ ﭼﯥ ﺩﭘښﺘﻨﻮ ﺩﻣﻠﮏ ﻳﺎ ﭘښﺘﻮﻧﺨﻮﺍ ﻧﻮﻡ ﻫﻢ ﻫﻤﺪﻭﻣﺮﻩ ﺯﻭړ ﺩی ﺍﻭ ﻫﯧﺮ‬
‫ﺩﻭﺗﺲ ﭘﻪ ﺧﭙﻞ ﻫﻤﺪې ﺍﺛﺮ ﮐﯥ ﺩﭘﮑﺘﻴﮑﺎ ﻳﺎ ﭘﮑﺘﻮﻳﮏ ﭘﻪ ﺷﮑﻞ ﻳﺎﺩ ﮐړی ﺩی‪ .‬ﺩﺩې ﭘﻮﻫﺎﻧﻮ ﺍﺳﺘﻨﺎﺩ‪ ،‬ﺍﮐﺜﺮﻩ‬
‫ﺩﻫﻴﺮﺩﻭﺗﺲ ﺩﺗﺎﺭﻳﺦ ﭘﺪﺍﻻﻧﺪې ﻋﺒﺎﺭﺍﺗﻮ ﺷﻮی ﺩی‪:‬‬

‫) ﺩﺍﺭﻳﻮﺵ ﺩﻭﻩ ﺗﻨﻪ ﺩﺩې ﺧﺒﺮې ﺩﻣﻌﻠﻮﻣﻮﻟﻮ ﺩﭘﺎﺭﻩ ﻭګﻮﻣﺎﺭﻝ ﭼﯥ ﺍﺑﺎﺳﻴﻨﺪ ﭼﯧﺮﺗﻪ ﭘﻪ ﺳﻤﻨﺪﺭ ﻭﺭ ګډﯦږی‪.‬ﺩﻏﻮ‬
‫ﺩﻭﻭ ﺗﻨﻮ ﺧﭙﻞ ﮐﺎﺭ ﺩﮐﺴﭙﺘﻴﺮﻭﺱ ﻟﻪ ښﺎﺭﻩ ﺍﻭ ﺩﭘﮑﺘﻴﮑﺎﻟﻪ ﻫﯧﻮﺍﺩﻩ ﺷﺮﻭﻉ ﮐړ( )‪(١‬‬

‫)ﻧﻮﺭ ﻫﻨﺪﻳﺎﻥ ﻫﻢ ﺷﺘﻪ ﭼﯥ ﺩﮐﺴﭙﺘﻴﺮﻭﺱ ﻟﻪ ښﺎﺭ ﺍﻭ ﺩﭘﮑﺘﻴﮑﺎ ﻟﻪ ﻫﯧﻮﺍﺩ ﺳﺮﻩ ګډ ﺳﺮﺣﺪ ﻟﺮﻱ‪] ،‬ﺍﻭ[ ﺩﻧﻮﺭﻭ‬
‫ﻫﻨﺪﻳﺎﻧﻮ ﺷﻤﺎﻝ ﺗﻪ ﻣﻴﺸﺘﻪ ﺩﻱ‪(٢) (.‬‬

‫ﭘﺨﺘﻮﻳﺲ ﭘﻮﺳﺘﻴﻨﻮﻧﻪ ﺍﻏﻮﺳﺘﻲ ﻭﻭ ﺍﻭ ﻭﻃﻨﻲ ﻟﯧﻨﺪۍ ﺍﻭ ﺗﻮﺭې ﻳﯥ ګﺮځﻮﻟﯥ )‪ (٣‬ﻫﻨﺮﻱ ﺑﻴﻠﻮ‪ ،‬ﻫﻨﺮی ﻟﻮﻭﻧﺘﺎﻝ‪،‬‬
‫ﺍﻭﻻﻑ ﮐﺮﻭ‪ ،‬ﺍﻭ ﺩﻟﻨګﻮﺳټﮏ ﺳﺮﻭې ﺁﻑ ﺍﻧډﻳﺎ ﻣﻮﻟﻒ ﺟﻮﺭﺝ ګﺮﻳﺮﺳﻦ ﺩﻫﯧﺮﺩﻭﺗﺲ ﭘﻪ ﭘﻮﺭﺗﻪ ﻋﺒﺎﺭﺍﺗﻮ ﮐﯥ ﺩ‬
‫)ﭘﮑﺘﻴﮑﺎ( ﺍﻭ )ﭘﺨﺘﻮﻳﺲ( ﺍﻟﻔﺎﻅ ﭘﻪ ﺗﺮﺗﻴﺐ ﺩﻧﻨﻨۍ ﭘښﺘﻮﻧﺨﻮﺍ ﺍﻭ ﭘښﺘﻮﻥ ﺩﮐﻠﻤﻮ ﻣﻌﺎﺩﻝ ګڼﻲ )‪.(۴‬‬

‫ﺟﻮﺭﺝ ګﺮﻳﺮﺳﻦ ﺩﭘښﺘﻮﻥ ﮐﻠﻤﻪ ﺩﺁﺭﻳﺎﻳﺎﻧﻮ ﺩﺯﺍړﻩ ﮐﺘﺎﺏ‪ ،‬ﺭﻳګﻮﯦﺪﺍ‪ ،‬ﺩﭘﮑﺘﺎﺱ‪ .‬ﻟﻪ ﮐﻠﻤﯥ ﺳﺮﻩ ﻫﻢ ﻣﻘﺎﻳﺴﻪ ﮐﻮﻱ ﺍﻭ‬
‫ﻟﻴﮑﯽ ﭼﯥ ﺩﺍ ﺩﻭﻩ ﮐﻠﻤﯥ ﭘﻪ ډﯦﺮ ﻏﺎﻟﺐ ګﻮﻣﺎﻥ ﺳﺮﻩ ﻳﻮﺷﯽ ﺩﻱ‪(۵) .‬‬

‫ﻫﻤﺪﺍ ﭘﻮﻫﺎﻥ ﺩﻫﻴﺮﺩﻭﺗﺲ)ﺍﺑﺎﺭﻭﺗﯽ( ﻟﻪ ﭘښﺘﻨﻮ )ﺍﭘﺮﯦﺪﻭ( ﺳﺮﻩ ﻳﻮ ﺷﯽ ګڼﻲ )‪ (۶‬ﺍﻭ ﻣﻌﺮﻭﻑ ﻧﺎﺭﻭﻳﮋﻥ ژﺑﻴﻮ‬
‫ﻣﺎﺭګﻨﺴټﺮﻥ‪،‬ﻫﻢ ﻭﺍﻳﻲ ﭼﯥ ﭘﻪ ﺻﻮﺗﻲ ﻟﺤﺎﻅ ﺩﺍ ﻣﻤﮑﻨﻪ ﺩﻩ ﭼﯥ)ﺍﭘﺎﺭﻭﺗﻲ( ﺍﻭ )ﺍﭘﺮﻳﺪی( ﺳﺮﻩ ﻳﻮ ﺷﯽ ﻭﻱ )‪.(٧‬‬

‫ﮐﺮﻭ ﻟﮑﻪ ﻳﻮ ﺷﻤﯧﺮ ﻧﻮﺭﻭ ﭘﻮﻫﺎﻧﻮ ﻏﻮﻧﺪې ﮐﺴﭙﺘﻮﺭﻭﺱ ﻳﺎﮐﺴﭙﺘﻴﺮﻭﺱ‪ ،‬ﭼﯥ ﺩﻫﯧﺮﺩﻭﺗﺲ ﭘﻪ ﭘﻮﺭﺗﻪ ﻋﺒﺎﺭﺍﺗﻮ ﮐﯥ‬
‫ﺩﭘﮑﺘﻴﮑﺎ ﻟﻪ ﻫﯧﻮﺍﺩ ﺳﺮﻩ ﻳﻮ ځﺎی ﺩﻳﻮ ښﺎﺭ ﭘﻪ ﺗﻮګﻪ ﻳﺎﺩ ﺷﻮی ﺩی‪ ،‬ﻟﻪ ښﺎﻳﺴﺘﻪ ﺍﻭږﺩﻩ ﺑﺤﺚ ﻧﻪ ﻭﺭﻭﺳﺘﻪ ﭘﯧښﻮﺭ‬
‫ﺑﻮﻟﻲ ﺍﻭ ﺩﺍ ﺩﺩې ﺧﺒﺮې ﻳﻮ ﺑﻞ ﺩﻟﻴﻞ ګڼﯽ ﭼﯥ ﺩﻫﯧﺮﺩﻭﺗﺲ ﭘﮑﺘﻮﻳﮏ ﻳﺎ ﭘﮑﺘﻴﮑﺎ ﻫﺮﻭ ﻣﺮﻭ ﭘښﺘﻮﻧﺨﻮﺍ ﺩﻩ‪.(٨) .‬‬

‫ځﻴﻨﯥ ﭘﻮﻫﺎﻥ‪ ،‬ﻟﮑﻪ ﻣﺎﺭګﻨﺴټﺮﻥ ﺑﻴﺎ ﺩﺍ ﻧﻈﺮﻳﻪ ﺭﺩﻭﻱ ﭼﯥ ﺩﻫﻴﺮﺩﻭﺗﺲ )ﭘﮑﺘﻮﻳﺲ( ﻧﻨۍ ﭘښﺘﻮﻥ ﺩی‪ .‬ﺩی ﻟﻴﮑﯽ‪:‬‬
‫)ﻟﯧﺴﻦ ﺍﻭ ﻟﻪ ﻫﻐﻪ ﻧﻪ ﺭﺍ ﻭﺭﻭﺳﺘﻪ ﻧﻮﺭﻭ ]ﭘﻮﻫﺎﻧﻮ[ ﭘښﺘﻮﻥ ﺩﻫﻴﺮﺩﻭﺗﺲ ﭘﮑﺘﻮﻳﺲ ﺑﻠﻠﯽ ﺩی ﺍﻭ ﺩﺍ ﻓﺮﻳﺪﻭ ﻧﻮﻡ ﻳﯥ ﺩ‬
‫]ﻫﻴﺮ ﺩﻭﺗﺲ[ ﻟﻪ ﺍﭘﺎﺭﻭﺗﻲ ﺳﺮﻩ ﻣﻌﺎﺩﻝ ګڼﻠﯽ ﺩی‪.....‬ﺩﺍ ﻭﺭﻭﺳﺘۍ ﺧﺒﺮﻩ ﮐﻴﺪی ﺷﻲ ﭼﯥ ﺭښﺘﻴﺎ ﻭﻱ‪ ،‬ﺧﻮﭘﻪ ﻫﻴڅ‬
‫ﺻﻮﺭﺕ ﻳﻘﻴﻨﻲ ﻧﻪ ﺩﻩ‪ .‬ﻣګﺮ ﻟﻮﻣړۍ ﺧﺒﺮﻩ ﺑﺎﻳﺪ ﭘﻪ ﻓﻮﻧﺎﻟﻮﺟﻴﮑﯽ ﺍﻭ ﻧﻮﺭﻭ ﺩﻻﻳﻠﻮ ﺭﺩ ﺷﻲ‪(٩) .‬‬

‫) ﻣﻮږ ﺩﻣﺎﺭګﻨﺴټﺮﻥ ﺩﺩې ﺧﺒﺮې ﺍﻭ ځﻴﻨﻮ ﻧﻮﺭﻭ ﮐﻤﺰﻭﺭﻭ ﺗﺬﮐﺮﺍﺗﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﺩﻫﻤﺪې ﻓﺼﻞ ﭘﻪ ﭘﺎی ﮐﯥ ﻳﻮﻩ‬
‫ﻳﺎﺩﻭﻧﻪ ﮐﯥ ﭘﻪ ﻳﻮ څﻪ ﺗﻔﺼﻴﻞ ﻏږﻳﺪﻟﯽ ﻳﻮ ﺍﻭ ﺩﭘښﺘﻨﻮ ﺩﺗﺎﺭﻳﺨﻲ ﻣﻄﺎﻟﻌﯥ ﺩځﻴﻨﻮ ټﮑﻮ ﺩﭘﻮﺭﻩ ﻭﺿﺎﺣﺖ ﭘﻪ ﺧﺎﻃﺮ‬
‫ﭘﻪ ﺩې ﺍﺭﺯې ﭼﯥ ﻟﻮﺳﺘﻮﻧﮑﯽ ﻳﯥ ﻳﻮ ﻭﺍﺭ ﻟﻪ ﻧﻈﺮﻩ ﺗﯧﺮ ﮐړﻱ(‪.‬‬

‫ﮐﻮﻡ ﻣﻄﺎﻟﺐ ﭼﯥ ﺗﺮﺩې ځﺎﻳﻪ ﭘﻪ ډﯦﺮ ﻟﻨډډﻭﻝ ﻳﺎﺩﺷﻮﻝ‪ ،‬ﻟﻪ ﻫﻐﻮ ﻧﻪ ﺩﺍ څﺮګﻨﺪﻩ ﺷﻮﻩ ﭼﯥ ﻳﻮ ﺷﻤﯧﺮ څﯧړﻭﻧﮑﯽ ﺍﻭ‬
‫ﻣﻌﺮﻭﻑ ﭘﻮﻫﺎﻥ ﻫﯧﺮﺩﻭﺗﺲ ﺩﭘﮑﺘﻮﻳﮏ ﺍﻭ ﭘﮑﺘﻮﻳﺲ ﺍﻟﻔﺎﻅ ﻟﻪ ﭘښﺘﻮﻧﺨﻮﺍ ﺍﻭ ﭘښﺘﻮﻥ ﺳﺮﻩ ﻳﻮ ﺷﯽ ﺑﻮﻟﻲ ﺍﻭ ﻭﺍﻳﯽ‬
 ‫ﭼﯥ ﺩﺍ ﺩﻭﻩ ﻧﻮﻣﻮﻧﻪ ﺗﺨﻤﻴﻦ ﺩﻭﻩ ﺯﺭﻩ ﮐﺎﻟﻪ ﭘﺨﻮﺍ ﭘﻪ ﻟﺮﻏﻮﻧﻮ ﻳﻮﻧﺎﻧﻲ ﺁﺛﺎﺭﻭ ﮐﯥ ﻳﺎﺩﺷﻮﻱ ﺩﻱ‪.‬‬

‫ﺍﻣﺎ ﺩ )ﺍﻓﻐﺎﻥ( ﺩﻟﻔﻆ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﺩﻳﻮ ﺷﻤﯧﺮ ﻣﺤﻘﻘﻴﻨﻮ ﻋﻘﻴﺪﻩ ﺩﺍﺩﻩ ﭼﯥ ﺩﺍ ﮐﻠﻤﻪ ﺗﺮ ټﻮﻟﻮ ﺩﻣﺨﻪ ﺩﺍﻳﺮﺍﻥ ﺩﻧﻘﺶ‬
‫ﺭﺳﺘﻢ ﭘﻪ ﻫﻐﯥ ﮐﺘﻴﺒﯥ ﮐﯥ ﺭﺍﻏﻠﯥ ﺩﻩ ﭼﯥ ﭘﻪ ﺩﺭې ﻳﻤﻪ ﻣﻴﻼﺩﻱ ﭘﯧړۍ ﮐﯥ ﺩﺳﺎﺳﺎﻧﻴﺎﻧﻮ ﺩﻳﻮﻩ ﻭﺍﮐﺪﺍﺭ‪ ،‬ﻟﻮﻣړﻱ‬
‫ﺷﺎﻩ ﭘﻮﺭ‪،‬ﭘﻪ ﻫﺪﺍﻳﺖ ﭘﻪ ﭘﺎﺭﺗﯽ ﺍﻭ ﻳﻮﻧﺎﻧﯽ ژﺑﻮ ﻟﻴﮑﻞ ﺷﻮې ﺩﻩ‪.‬‬

‫)ﺷﭙﺮﻧګ ﻟﻦ( ﭘﻪ ﺧﭙﻞ ﻫﻐﻪ ﻣﻔﺼﻞ ﻣﻀﻤﻮﻥ ﮐﯥ ﭼﯥ ﻋﻨﻮﺍﻥ ﻳﯥ ﻟﻮﻣړﻧﯽ ﺳﺘﺮ ﺷﺎﻫﭙﻮﺭ ﺩﺯﺭﺩﺷﺖ ﭘﺮ ﮐﻌﺒﻪ‬
‫ﺑﺎﻧﺪې ﺩی‪ ،‬ﺩﺩﻏﯥ ﮐﺘﻴﺒﯥ ﺩﺗﺸﺮﻳﺤﺎﺗﻮ ﭘﻪ ﺻﻤﻦ ﮐﯥ ﻳﻮ ځﺎی ﻟﻴﮑﻲ ﭼﯥ ﺩی ﺩﺩې ﮐﺘﻴﺒﯥ ﺩ )ﺍﺑګﺎﻥ( ﻳﺎ )ﺍﻭګﺎﻥ(‬
‫ﮐﻠﻤﯥ ﺗﻪ ﺩﻣﻌﺎﺻﺮ )ﺍﻓﻐﺎﻥ( ﻟﻪ ﻧﺎﻣﻪ ﻧﻪ ﺑﻬﺘﺮ ﻣﻌﺎﺩﻝ ﻟﻔﻆ ﻧﻪ ﺷﯽ ﭘﻴﺪﺍ ﮐﻮﻟﯽ‪(١٠) .‬‬

‫ﺍﻭﻻﻑ ﮐﺮﻭ ﻭﺍﻳﯽ ﺩﺩې ﺩﻭﻭ ﮐﻠﻤﻮ ﺩﺍﺭﺗﺒﺎﻁ ﻣﻼﺗړ ﺩﺍ ﺣﻘﻴﻘﺖ ﻫﻢ ﮐﻮﻱ ﭼﯥ ﺩﺷﺎﻫﻨﺸﺎﻩ ﺷﺎﻫﭙﻮﺭ ډﯦﺮ ﻣﻼﺯﻣﺎﻥ‬
‫ﻫﺮﻭ ﻣﺮﻭ ﻫﻐﻪ ﺧﻠﮏ ﻭﻭ ﭼﯥ ﺩﺍﻳﺮﺍﻥ ﺧﺘﻴځ ﺗﻪ ﭘﺮﺗﻮ ﺳﻴﻤﻮﻧﻪ ﻳﯥ ﺍﺳﺘﺨﺪﺍﻡ ﮐړی ﻭﻭ‪ .‬ﮐﺮﻭ ﻫﻤﺪﻏﻪ ﺭﺍﺯ ﻭﺍﻳﯽ‬
‫ﭼﯥ ﺩﺳﺎﺳﺎﻧﻴﺎﻧﻮ ﻳﻮ ﺍﻣﭙﺮﺍﺗﻮﺭ‪ ،‬ﺩﺭې ﻳﻢ ﺷﺎﻫﭙﻮﺭ‪ ،‬ﻫﻢ ﺩ) ﺍﭘﺎﮐﺎﻥ( ﭘﻪ ﻧﺎﻣﻪ ﭼﯥ )ﺍﺑګﺎﻥ( ﺗﻪ ﺑﯧﺨﯽ ﻭﺭﺗﻪ ﮐﻠﻤﻪ ﺩﻩ‪،‬‬
‫ﻳﺎﺩﺷﻮی ﺅ‪ .‬ﮐﺮﻭ ﭘﻪ ﭘﺎی ﮐﯥ ﻭﺍﻳﯽ ﭘﻪ )ﺍﻓﻐﺎﻥ( ﺑﺎﻧﺪې ﺩ)ﺍﺑګﺎﻥ( ﺍﻭ )ﺍﭘﺎګﺎﻥ( ﺑﺪﻟﯧﺪﻝ ﻳﻮ ﻋﺎﺩﻱ ﺍﻣﺮ ﺩی ﺍﻭ ﺩﺍ‬
‫ټﮑﯽ ﺳړی ﺩې ﺗﻪ ﺭﺍﺑﻮﻟﯽ ﭼﯥ ﺩﺩﺭﻧﻮ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺍﺳﻼﻑ ﭘﻪ ﻫﻤﺪﺍ ﺳﺎﺳﺎﻧﻴﺎﻧﻮ ﺍﻭ ﺩﻫﻐﻮی ﭘﻪ ﻣﺴﺮﺍﻧﻮ ﮐﯥ ﻭﻟټﻮﻱ‪.‬‬
‫)‪(١١‬‬

‫ﻣګﺮ ځﻴﻨﯥ ﻧﻮﺭ ﻣﺤﻘﻘﻴﻦ ﻟﮑﻪ ﻭﺭﺗﻦ ګﺮﻳګﻮﺭﻳﻦ ﺑﻴﺎ ﺩﻧﻘﺶ ﺭﺳﺘﻢ ﺩ ) ﺍﺑګﺎﻥ( ﺍﻭ )ﺍﻓﻐﺎﻥ( ﺩﮐﻠﻤﻮ ﺍﺭﺗﺒﺎﻁ ﺍﻭ‬
‫ﻳﻮﻭﺍﻟﯽ ﺗﻪ ﺩﺷﮏ ﭘﻪ ﻧﻈﺮ ګﻮﺭﻱ ﺍﻭ ﻭﺍﻳﯽ ﭼﯥ ﺳړی ﺑﺎﻳﺪ ﺩﺩﻏﻮ ﮐﻠﻤﻮ ﭘﻪ ﻟﻔﻈﯽ ﻭﺭﺗﻪ ﻭﺍﻟﯽ ﺑﺎﻧﺪې ﻭﻧﻪ‬
‫ﻏﻮﻟﻴږﻱ‪ .‬ځﮑﻪ ﺩی ﻭﺍﻳﯽ ﺩﭘﻨځﻤﯥ ﻣﻴﻼﺩی ﭘﯧړۍ ﭘﻪ ﭘﺮﻟﻪ ﭘﺴﯥ ډﻭﻝ ﻫﻤﯥ ﺗﻪ ﻭﺭﺗﻪ ﻧﻮﻣﻮﻧﻮ ﺑﺎﻧﺪې ﻳﺎﺩ ﺷﻮﻱ‬
‫ﺩﻱ‪(١٢) .‬‬

‫ﺍﻣﺎ ﺑﺎﻳﺪ ﻭﻭﻳﻞ ﺷﻲ ﭼﯥ ﮐﻪ ﺩﻧﻘﺶ ﺭﺳﺘﻢ ﮐﺘﻴﺒﻪ ګﯥ ﺩ )ﺍﺑګﺎﻥ( ﮐﻠﻤﻪ ﺍﺭﻣﻨﻴﺎﻧﻮ ﺗﻪ ﺭﺍﺟﻊ ﻭﻱ ﻧﻮ ﺑﺎﻳﺪ ﭼﯥ ﺩ‬
‫)ﺍﻟﻮﺍﻥ( ﻳﺎ )ﺍﻏﻮﺍ( ﭘﻪ ﺷﮑﻞ ﺛﺒﺖ ﺷﻮﻱ ﻭﻱ ﻧﻪ ﺩﺍ ﭼﯥ ﺩ )ﺍﺑګﺎﻥ( ﻳﺎ )ﺍﻭګﺎﻥ( ﭘﻪ ﺷﮑﻞ‪ .‬ځﮑﻪ ﮐﻮﻡ ﻏﺮﺑﯽ‬
‫ﻣﺆﻟﻔﻴﻦ ﻟﮑﻪ ﮐﺮﻭﺳﻨﺴﮑﯽ‪ ،‬ﺑﻴﻠﻮ ﺍﻭ ﻧﻮﺭ ﭼﯥ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺍﻭ ﺍﺭﻣﻨﻴﺎﻧﻮ ﭘﻪ ﻗﻮﻣﯽ ﺍﺭﺗﺒﺎﻁ ډﯦﺮ ﭘﺨﻮﺍ ﻏږﻳﺪﻟﻲ ﺩﻱ‬
‫ﻫﻐﻮی ﺩﺍﺳﯥ ښﻴﯽ ﭼﯥ ﭘﻪ ﻟﻮﻣړﻱ ﺳﺮﮐﯥ ﺍﺭﻣﻨﻴﺎﻥ ﺩ )ﺍﻟﺒﺎﻥ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﯦﺪﻝ‪ .‬ﺧﻮ ﻭﺭﻭﺳﺘﻪ ﺩﺍ ﮐﻠﻤﻪ ﭘﻪ‬
‫)ﺍﻏﺒﺎﻥ( ﻳﺎ )ﺍﻏﻮﺍﻥ( ﺑﺪﻟﻪ ﺷﻮﻩ‪.‬‬

‫ﮐﺮﻭﺳﻨﺴﮑﯽ ﭘﺪې ﺍﺭﺗﺒﺎﻁ ﻟﻴﮑﯽ‪) :‬ﺍﻏﻮﺍﻧﺎﻥ ﺍﺻﻼً ﺩﺷﯧﺮﻭﺍﻥ ]ﺍﻭﻳﺎ ﻫﻐﻪ[ ﻭﻻﻳﺖ ﻭﻭ ﭼﯥ ﭘﻪ ﻗﺪﻳﻢ ﮐﯥ ﺩﺳﺘﺮې‬
‫ﺍﻟﺒﺎﻧﻴﺎ ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﯦﺪﻩ‪]......‬ﺩﺍﻏﻮﺍﻧﺎﻧﻮ[ ﻧﻮﻡ ﺧﭙﻠﻪ ﺩﺩې ښﮑﺎﺭﻧﺪﻭی ﺩی ﭼﯥ ﺩﻭی ﺍﺻﻼً ﺩﺍﻟﺒﺎﻧﻴﺎ ﺩﻱ‪ .‬ځﮑﻪ ﭘﻪ‬
‫ﺍﻟﺒﺎﻧﯽ ژﺑﻪ ﮐﯥ ﺯﻣﻮږ ﺩﻻﻡ ﺗﻮﺭی ﺩ)ﻍ( ﭘﻪ ﺗﻮﺭﻱ ﺑﺪﻟﯧږﻱ‪ .‬ﺍﻭ ﺯﻣﻮږ )ﺏ( ﺩ )ﻭ( ﭘﻪ ﮐﺎﻧﺴﻮﻧﻨټ ﺑﺪﻟﯧږﻱ ﺍﻭ‬
‫ﭘﺪې ډﻭﻝ ﺩ ﺍﻟﺒﺎﻥ ﻟﻪ ﮐﻠﻤﯥ ﻧﻪ ﺍﻏﻮﺍﻥ ﺟﻮړ ﺷﻮی ﺩی‪(١٣) (.‬‬

‫ﺑﻴﻠﻮ ﻫﻢ ﺩﺍﺧﺒﺮﻩ ﮐﻮﻱ ﺍﻭ ﻭﺍﻳﯽ ﺩ )ﺍﻏﻮﺍﻥ( ﻧﻮﻡ ﺍﺻﻼً ﻟﺮﻏﻮﻧﻮ ﺭﻭﻣﻴﺎﻧﻮ ﭘﻪ ﺍﺭﻣﻨﻴﺎﻧﻮ ﺍﻳښﯽ ﺩی‪ .‬ﺩی ﻭﺍﻳﯽ‬
‫څﺮﻧګﻪ ﭼﯥ ﺍﺭﻣﻨﻴﺎﻥ ﺩﻗﻔﻘﺎﺯ ﭘﻪ ﻏﺰﻧۍ ﺳﻴﻤﻪ ﮐﯥ ﺍﻭﺳﯧﺪﻝ ﺍﻭ ﭘﻪ ﻻﺗﻴﻨﯽ ﮐﯥ ) ﻏﺮﻩ( ﺗﻪ )ﺍﻟﺒﻪ( ﻭﻳﻞ ﮐﯧږی ﻧﻮ‬
‫ﺭﻭﻣﻴﺎﻧﻮ ﺩﺍﺭﻣﻨﻴﺎﻧﻮ ﻭﻃﻦ ﺩ) ﺍﻟﺒﺎﻧﻴﺎ( ﻳﻌﻨﯽ ﻏﺮﻧﯽ ﻣﻠﮏ ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩ ﮐړ ﺍﻭ ﺧﭙﻠﻪ ﺍﺭﻣﻨﻴﺎﻥ ﻳﯥ )ﺍﻟﺒﺎﻥ( ﻳﺎ )ﺍﻟﻮﺍﻥ(‬
‫ﻳﻌﻨﯽ ﺩﻏﺮﻧﻲ ﻣﻠﮏ ﺍﻭﺳﯧﺪﻭﻧﮑﯽ ﻭﺑﻠﻞ‪ .‬ﺑﻴﻠﻮ ﻭﺍﻳﯽ ﭼﯥ ﻫﻤﺪﻏﻪ )ﺍﻟﺒﺎﻥ( ﺑﻴﺎ ﭘﻪ )ﺍﻏﻮﺍﻥ( ﺑﺪﻝ ﺷﻮ‪(١۴) .‬‬

‫ﻧﻮ ﮐﻪ ﺩﻧﻘﺶ ﺭﺳﺘﻢ ﺩﺍﺑګﺎﻥ ﮐﻠﻤﻪ ﺩﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻟﺮﻏﻮﻧﻮ ﺍﻭﺳﯧﺪﻭﻧﮑﻮ ﺗﻪ ﺭﺍﺟﻊ ﻭﻱ ﺑﺎﻳﺪ ﭼﯥ ﺩﺍﺍﻟﺒﺎﻥ‪ ،‬ﺍﻏﺒﺎﻥ ﻳﺎ‬
‫ﻫﻐﻮﺍﻥ ﭘﻪ ﺑڼﻪ ﻟﻴﮑﻞ ﺷﻮې ﻭﻱ ﻧﻪ ﺩﺍﭼﯥ ﺩﺍګﺎﻥ ﻳﺎ ﺍﻭګﺎﻥ ﭘﻪ ﺑڼﻪ‪.‬‬

‫ځﻴﻨﯥ ﻭﺗﻠﯽ ﭘﻮﻫﺎﻥ ﺩﺟﻮﺭﺝ ﻣﺎﺭګﻨټﺮﻥ ﭘﻪ ﺷﻤﻮﻝ‪ ،‬ﺑﻴﺎ ﭘﺪې ﻋﻘﻴﺪﻩ ﺩﻱ ﭼﯥ ﺩ )ﺍﻓﻐﺎﻥ( ﻧﻮﻡ ﺩﻟﻮﻣړی ځﻞ ﺩﭘﺎﺭﻩ‬
‫ﻳﻮﻩ ﻟﺮﻏﻮﻧﻲ ﻫﻨﺪﻱ ﻣﻨﺠﻢ )ﻭﺭﺍﻫﻪ ﻣﻴﻬﻴﺮﺍ( ﺩ )ﺍﻭګﺎﻧﻪ( ﭘﻪ ﺷﮑﻞ ﺫﮐﺮ ﮐړی ﺩی‪(١۵) .‬‬
 ‫ﺩﺍ ﻣﻨﺠﻢ ﭘﻪ ﺧﭙﻞ ﻫﻐﻪ ﺍﺛﺮ ﮐﯥ ﭼﯥ ﺩﺷﭙږﻣﯥ ﻣﻴﻼﺩﻱ ﭘﯧړۍ ﭘﻪ ﺍﻭﺍﻳﻠﻮ ﮐﯥ ﻳﯥ ﺗﺄﻟﻴﻒ ﮐړی ﺍﻭ )ﺑړﺍﺕ‪-‬ﺳﻨﻬﻴﺘﺎ(‬
‫ﻧﻮﻣﯧږﻱ‪ ،‬ﻳﻮځﺎی ﻟﻴﮑﯽ‪:‬‬

‫)ﺩﺍ ﻻﻧﺪې ﺩﻟﮑۍ ﻟﺮﻭﻧﮑﻲ ﺳﺘﻮﺭﻱ ﭘﻪ ﻗﻠﻤﺮﻭ ﮐﯥ ﺷﺎﻣﻞ ﺩی‪ :‬ﻏﺮﻧﻲ ﺳﻨګﺮﻭﻧﻪ‪ ،‬ﭘﻬﻠﻮﻳﺎﻥ‪،‬‬
‫څﻮﻳﺘﺎﻥ‪،‬ﻫﻮﻧﺎﻥ‪،‬ﮐﻮﻻﻥ‪،‬ﺍﻓﻐﺎﻧﺎﻥ‪.....‬ﺍﻭ ﻏﻴﺮ ﻋﺎﺩﻝ ﺍﻭ ﺟﺎﻩ ﻃﻠﺒﻪ ﺧﻠﮏ‪(١۶) (.‬‬

‫)ﺩﻟﺘﻪ ﺩﺍ ﺧﺒﺮﻩ ﺩﻳﺎﺩﻭﻧﯥ ﻭړﺩﻩ ﭼﯥ )ﺍچ‪ .‬ﮐﺮﻥ( ﭼﯥ )ﺑړﺍﺕ‪-‬ﺳﻨﻬﻴﺘﺎ( ﻳﯥ ﺍﻥ ﭘﻪ ﮐﺎﻝ ‪ ١٨۶٩‬ﮐﯥ ﭘﻪ ﺍﻧګﺮﻳﺰی‬
‫ﺗﺮﺟﻤﻪ ﮐړې ﺩﻩ‪ ،‬ﺩ)ﺍﻭګﺎﻧﻪ( ﻟﻔﻆ ﺩ )ﺍﻓﻐﺎﻥ( ﭘﻪ ﺷﮑﻞ ﻟﻴﮑﯽ ﺩی ﺍﻭ ﺩﺍﺩې ﻣﻌﻨﺎ ﻟﺮﻱ ﭼﯥ ﮐﺮﻥ ﺑﯧﺨﯽ ﻣﺘﻴﻘﻦ ﺅ‬
‫ﭼﯥ ﺩﻭﺭﺍﻫﻪ ﻣﻴﻬﻴﺮﺍ ﺩﺍﻭګﺎﻧﻪ ﻟﻔﻆ ﺍﻭ ﺩﺍﻓﻐﺎﻥ ﻧﻮﻡ ﺑﯧﺨﯥ ﺳﺮﻩ ﻳﻮ ﺷﯽ ﺩﻱ‪(.‬‬

‫ﺟﻮﺭﺝ ګﺮﻳﺮﺳﻦ ﻫﻢ ﻭﺍﻳﯽ ﭼﯥ ﺩﻭﺭﺍﻫﻪ ﻣﻴﻬﻴﺮﺍ ﺩﺍﻭګﺎﻧﻪ ﻟﻔﻆ ﭘﻪ ﺯﻳﺎﺗﺮﻩ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺍﻓﻐﺎﻥ ﻟﻪ ﮐﻠﻤﯥ ﺳﺮﻩ ﻳﻮ ﺷﯽ‬
‫ګڼﻞ ﺷﻮی ﺩﻱ‪ (١٧) .‬ځﻴﻨﯥ ﻏﺮﺑﯽ ﻣﺤﻘﻘﻴﻦ ﻭﺍﻳﯽ ﭼﯥ ﻳﻮﻩ ﭼﻴﻨﯽ ﺯﺍﺋﺮ ﻫﻢ ﺩﺧﭙﻞ ﻫﻐﻪ ﺳﻔﺮ ﭘﻪ ﺧﺎﻃﺮﺍﺗﻮ ﮐﯥ‬
‫ﺩ)ﺍﻓﻐﺎﻥ( ﻳﺎﺩﻭﻧﻪ ﮐړې ﭼﯥ ﺩﺍﻭﻣﻲ ﻣﻴﻼﺩی ﭘﯧړۍ ﭘﻪ ﺍﻭﻟﻪ ﻧﻴﻤﺎﻳﯽ ﮐﯥ ﻳﯥ ﮐړی ﺩی‪.‬‬

‫ﺍګﺰﺍﻧډﺭ ﮐﻨﻨګﻬﻢ ﺩﻫﻨﺪ ﻟﺮﻏﻮﻧﯥ ﺟﻐﺮﺍﻓﻴﻪ ﮐﯥ )ﺩﺍﻭﭘﻮﮐﻴﻦ ﻳﺎ ﺍﻓﻐﺎﻥ( ﺗﺮ ﻋﻨﻮﺍﻥ ﻻﻧﺪې ﻟﻴﮑﯽ‪) :‬ﭼﻴﻨﯽ ﺯﺍﺋﺮ ﻫﻮﻥ‬
‫څﺎﻧګ ﺍﻭ‪-‬ﭘﻮ‪-‬ﮐﻴﻦ ﻳﻮﺍﺯې ﻳﻮ ځﻞ ﭘﻪ ﻳﻮﻩ ﻟﻨډ ﻋﺒﺎﺭﺕ ﮐﯥ ﺫﮐﺮ ﮐړی ﺍﻭ ﺩﻫﻐﻪ ﻣﻮﻗﻌﻴﺖ ﻳﯥ ﺩﻓﻠﻨﻪ ]ﺑﻨﻮ[ ﺍﻭ‬
‫ﻏﺰﻧﯽ ﺗﺮ ﻣﻨځ ﺩﺑﻨﻮ ﺷﻤﺎﻝ ﻏﺮﺏ ﺍﻭ ﺩ ﻏﺰﻧﯽ ﺟﻨﻮﺏ ﻏﺮﺏ ﺗﻪ ښﻮﺩﻟﯽ ﺩی‪(١٨) (.‬‬

‫ﮐﻨﻨګﻬﻢ ﻟږ ﻭﺭﻭﺳﺘﻪ ﺑﻴﺎ ﻟﻴﮑﯽ‪) :‬ﺯﻩ ﺗﻘﺮﻳﺒﺎً ﻣﺘﻴﻘﻦ ﻳﻢ ﭼﯥ ﺩﻫﻮﻥ څﺎﻧګ ﺩﺍﭘﻮﮐﻴﻦ ﻣﻄﻠﺐ ﻫﺮﻭ ﻣﺮﻭ ﺍﻓﻐﺎﻥ ﺩی‪.‬‬
‫ﺩﺍﻭ‪-‬ﭘﻮ‪-‬ﮐﻴﻦ ﮐټ ﻣټ ﻣﻌﺎﺩﻝ ﺑﻪ ﺍﻭګﺎﻥ ﻭﻱ‪ .‬ځﮑﻪ ﺩﭼﻴﻨﯽ ژﺑﯥ ﭘﻪ ﺳﯧﻼﺑﻮﻧﻮ ﮐﯥ ﺩﺍﻓﻐﺎﻥ ﻟﻔﻆ ﺗﺮﺩې ﻧﻪ ﭘﻪ‬
‫ﺯﻳﺎﺗﺮ ﺻﺮﺍﺣﺖ ﻧﻪ ﺷﯽ ﺍﺩﺍ ﮐﯧﺪﻟﯽ‪.....‬ﺍﻭﮐﻪ ﺧﺒﺮﻩ ﺩﺍﺳﯥ ﻭی ﻧﻮ ﺩﺍﺗﺮ ﮐﻮﻣﻪ ﺣﺪﻩ ﭼﯥ ﻣﺎﺗﻪ ﻣﻌﻠﻮﻣﻪ ﺩﻩ‪،‬‬
‫ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺗﺮ ټﻮﻟﻮ ﻧﻪ ﻗﺪﻳﻢ ﺫﮐﺮ ﺩی‪(١٩) (.‬‬

‫ﺩ ﮐﻨﻨګﻬﻢ ﻟﻪ ﻳﺎﺩﻭﻧﻮ ﻧﻪ ﻭﭼﺘﻪ ښﮑﺎﺭی ﭼﯥ ﺩﻩ ﺗﻪ ﺩﺍﻧﻪ ﺩﻩ ﻣﻌﻠﻮﻣﻪ ﭼﯥ ﭘﻪ )ﺑړﺍﺕ‪-‬ﺳﻨﻬﻴﺘﺎ( ﮐﯥ ﻫﻢ ﺩﺍﻭګﺎﻧﻪ ﮐﻠﻤﻪ‬

‫ﺭﺍﻏﻠﯥ ﺩﻩ‪ .‬ﺍﻣﺎ ﮐﻮﻡ ﻣﻌﺎﺩﻝ ﻟﻔﻆ ﭼﯥ ﺩﭼﻴﻨﯽ ژﺑﯥ ﺩ )ﺍﭘﻮﮐﻴﻦ( ﺩﭘﺎﺭﻩ ښﻴﯽ ﻫﻐﻪ ﺩ )ﺑړﺍﺕ‪-‬ﺳﻨﻬﻴﺘﺎ( ﻟﻪ ﺍﻭګﺎﻧﻪ‬
‫ﺳﺮﻩ ﺗﻘﺮﻳﺒﺎً ﺑﻴﺨﻲ ﻣﻄﺎﺑﻘﺖ ﻟﺮﻱ‪.‬‬

‫ﺩ ﮐﻨﻨګﻬﻢ ﻟﻪ ﺧﺒﺮﻭﻧﻪ ﺩﺍﻫﻢ ښﮑﺎﺭې ﭼﯥ ﻫﻮﻥ څﺎﻧګ ﺩﺍﻭ‪-‬ﭘﻮ‪-‬ﮐﻴﻦ ﻳﺎ ﺍﻓﻐﺎﻧﻪ ﮐﻠﻤﻪ ﺩﻫﻐﯥ ﭘﻪ ﻟﻐﻮی ﻣﻔﻬﻮﻡ‬
‫ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺩ ﻣﻠﮏ ﭘﻪ ﻣﻌﻨﺎ ﺍﺳﺘﻌﻤﺎﻝ ﮐړې ﺩﻩ ﺍﻭ ﺑﺎﻳﺪ ﻭﻭﻳﻞ ﺷﯽ ﭼﯥ ﺩﺍﮐﺎﺭ ډﯦﺮ ﺭﺍﻭﺭﻭﺳﺘﻪ ﻫﻢ ﻭی ﺩی‪.‬‬

‫ﺍﺯﺭﻗﯽ ﻫﺮﻭی ﺩﭘﻨځﻤﯥ ﻫﺠﺮی ﭘﯧړۍ ﺩﺍﻭﻟﯥ ﻧﻴﻤﺎﻳﯽ ﺷﺎﻋﺮ ﺍﻭ ﺩﺳﻠﺠﻮﻗﻴﺎﻧﻮ ﺩﮐﻮﺭﻧۍ ﻣﺪﺍﺡ ﭘﻪ ﻫﻐﯥ ﻗﺼﻴﺪﻩ‬
‫ﮐﯥ ﭼﯥ ﺩﺁﻟﭗ ﺍﺭﺳﻼﻥ ﻣﺤﻤﺪ ﺳﻠﺠﻮﻗﯽ ﺩﺯﻭﺭی‪ ،‬ﻃﻐﺎﻧﺸﺎﻩ )ﻣﺮګ‪ ٣۶۵ :‬ﻫﺠﺮی( ﭘﻪ ﺳﺘﺎﻳﻨﻪ ﮐﯥ ﻳﯥ ﻟﻴﮑﻠﯥ ﺩﻩ‬
‫ﻭﺍﻳﯽ‪:‬‬

‫ﺯﻫﺮی ګﺮﺳﻮی ﺍﻓﻐﺎﻥ ﺷﻮی ﺍی ﺑﺎﺩﺷﻤﺎﻝ‬

‫ﺑﺎﺯ ګﻮﻳﯽ ﺯﻫﺮی ﭘﯧﺶ ﻣﻠﮏ ﺻﻮﺭﺕ ﺣﺎﻝ )‪(٢٠‬‬

‫ﺩﺍ ﭼﯥ ﺩ)ﺍﻓﻐﺎﻥ( ﻟﻔﻆ ﭘﻪ ﻟﺮﻏﻮﻧﻮ ﻏﻴﺮ ﺍﺳﻼﻣﯽ ﺁﺛﺎﺭﻭ ﮐﯥ څﻪ ﻭﺧﺖ ﺍﻭ ﭘﻪ ﺷﮑﻞ ﺭﺍﻏﻠﯽ ﺩی‪ ،‬ﭘﺪې ﺑﺎﺭﻩ ﮐﯥ‬
‫ﻗﺎﻃﻊ ﺍﻭ ﻳﻘﻴﻨﯽ ﺣﮑﻢ ‪ ،‬ﻳﻮ څﻪ ﺍﺣﺘﻴﺎﻁ ﻏﻮﺍړﻱ‪ .‬ﺧﻮ ﭘﻪ ﺍﺳﻼﻣﯽ ﺁﺛﺎﺭﻭ ﮐﯥ ﺩﺍﻧﻮﻡ ﺍﻥ ﻟﻪ ﻗﺪﻳﻢ ﻧﻪ ﭘﻪ ﺑﯧﺨﯽ ﺻﺮﻳﺢ‬
‫ﺍﻭ ﻣﺘﻮﺍﺗﺮ ډﻭﻝ ﻫﻤﺪﺍ ﺩﺍﻓﻐﺎﻥ ﭘﻪ ﺑڼﻪ ﺛﺒﺖ ﻭی ﺩی‪.‬‬

‫څﺮﻧګﻪ ﭼﯥ ﺩﺩې ﻟﻴﮑﻨﯥ ﭘﻪ څﻠﻮﺭﻡ ﻓﺼﻞ ﮐﯥ ﺭﺍﻏﻠﻲ ﺩﻱ‪ ،‬ﺩﺍﻓﻐﺎﻥ ﻧﻮﻡ ﻟږ ﺗﺮ ﻟږﻩ ﺯﺭ ﮐﺎﻟﻪ ﭘﺨﻮﺍ ﭘﻪ ﻫﻤﺪﺍ ﻧﻨﻨﯽ‬
‫ﺷﮑﻞ ﭘﻪ ﺣﺪﻭﺩﺍﻟﻌﺎﻟﻢ ﮐﯥ ﺫﮐﺮ ﻭی ﺍﻭ ﻭﺭﻭﺳﺘﻪ ﻟﻪ ﻫﻐﻪ ﻧﻪ ﺍﺳﻼﻣﯽ ﻣﺆﻟﻔﻴﻨﻮ ﭘﻪ ﭘﺮﻟﻪ ﭘﺴﯥ ډﻭﻝ ﻳﺎﺩ ﮐړی ﺩی‪.‬‬
 ‫ﺍﻣﺎ ﺩﭘښﺘﻮﻥ ﻟﻔﻆ ﭘﻪ ﺍﺳﻼﻣﯽ ﺁﺛﺎﺭﻭ ﮐﯥ ډﯦﺮ ﻭﺭﻭﺳﺘﻪ ﺛﺒﺖ ﺷﻮی ﺩی‪.‬‬

‫ﺗﺮﮐﻮﻣﻪ ﺣﺪﻩ ﭼﯥ ﻣﺎﺗﻪ ﻣﻌﻠﻮﻣﻪ ﺩﻩ ﺩﺍﺳﻼﻣﯽ ﺩﻭﺭې ﭘﺨﻮﺍﻧﯽ ﻣﻌﻠﻢ ﺍﺛﺮ ﭼﯥ ﺩﭘښﺘﻮﻥ ﮐﻠﻤﻪ ﺑﻴﺎ ﺑﻴﺎ ﭘﮑﯥ ﺭﺍﻏﻠﯥ‬
‫ﺩﻩ‪ ،‬ﻫﻐﻪ ﺩﺍ ﺧﻮﻧﺪ ﺩﺭﻭﯦﺰﻩ ﻣﺨﺰﻥ ﺍﻻﺳﻼﻡ ﺩی ﭼﯥ ﺩ ‪ ١۶٠٣‬ﺍﻭ ‪ ١۶١٢‬ﻣﻴﻼﺩﻱ ﮐﻠﻮﻧﻮ ﺗﺮ ﻣﻨځ ﻟﻴﮑﻞ ﺷﻮی‬
‫ﺩی‪ .‬ﺍﺧﻮﻧﺪ ﺩﺭﻭﯦﺰﻩ ﻳﻮ ځﺎی ﮐﻠﻪ ﭼﯥ ﺩﺭﻭښﺎﻥ ﭘﯧﺮ ﺩﺯﻭی‪ ،‬ﺟﻼﺍﻟﺪﻳﻦ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻏږﯦږﻱ ﻟﻴﮑﻲ‪:‬‬

‫) ﺩﻏﻪ ﻻﭘﻪ ﻳﯥ ﭘﻪ ﺧﻮﻟﻪ ﮐړﻩ ﭼﯥ ﭘﺎﺩﺷﺎﻩ ﺩﭘښﺘﻨﻮ ﻳﻢ ‪ ،‬ﭘښﺘﻨﻮ ﻟﺮﻩ ﺑﻪ ښﻪ ﮐړﻡ ‪ ،‬ﭘښﺘﺎﻧﻪ ﺭﺍﭘﺴﯥ ځﺊ‪........‬ﭘښﺘﻨﻮ‬
‫ټﻮﻟﯽ ﭘﺮې ﻭﮐړ‪...‬ﭘښﺘﻮﻥ ﺩﺭﺳﺖ ﭘﺪﻩ ﺯﺑﻮﻥ ﺷﻪ‪....‬ﻣﻐﺎ ګډ ﭘﻪ ﭘښﺘﺎﻧﻪ ﺷﻮ‪ .‬ﺩﺟﻼﻝ ﻟﻪ ﺑﺪﻩ ﭘﯧﻠﻪ ګﻞ ﭘښﺘﻮﻥ ﻣﻐﻞ‬
‫ﭘﻪ ﺩﺍﺭ ﮐړ‪(٢١) (.‬‬

‫ﻣﺨﺰﻥ ﭘﻪ ﭘښﺘﻮ ﻟﻴﮑﻞ ﺷﻮی ﺩی ﺍﻭ ﻳﻘﻴﻦ ﺗﻪ ﻧﮋﺩې ګﻮﻣﺎﻥ ﺩﺍﺩی ﭼﯥ ﮐﻪ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻟﻪ ﻣﺨﺰﻥ ﻧﻪ‬
‫ﻭړﺍﻧﺪې ﻟﻴﮑﻞ ﺷﻮﻱ ﺁﺛﺎﺭﻭ ﭘﻪ ﭘښﺘﻮ ﻭﻱ‪ ،‬ﻧﻮ ﺩﭘښﺘﻮﻥ ﮐﻠﻤﻪ ﺑﻪ ﭘﻪ ﻫﻐﻮ ﮐﯥ ﻫﻢ ﺭﺍﻏﻠﯥ ﻭﻱ‪ .‬ځﮑﻪ ﺧﭙﻠﻪ ﭘښﺘﺎﻧﻪ‬
‫ځﺎﻧﻮﻧﻪ ﭘښﺘﺎﻧﻪ ﺑﻮﻟﯽ‪ .‬ﺧﻮ ﺧﺒﺮﻩ ﺩﺍﺩﻩ ﭼﯥ ﮐﻮﻡ ﺍﺳﻼﻣﯽ ﺁﺛﺎﺭ ﭼﯥ ﭘﻪ ﻧﻮﺭﻭ ژﺑﻮ ﻟﻴﮑﻞ ﺷﻮﻱ ﺩﻱ‪ ،‬ﭘﻪ ﻫﻐﻮ ﮐﯥ‬
‫ﭘښﺘﺎﻧﻪ ﻟﻪ ډﯦﺮ ﻗﺪﻳﻢ ﻧﻪ )ﺍﻓﻐﺎﻧﺎﻥ( ﺑﻠﻞ ﺷﻮﻱ ﺩﻱ ﺍﻭ ﭘﻪ ﭘﺨﻮﺍﻧﻮ ﺍﺳﻼﻣﯽ ﺁﺛﺎﺭﻭ ﮐﯥ ﻳﯥ ﻣﻠﮏ ﻫﻢ‪ ،‬ﻟﮑﻪ څﻨګﻪ ﭼﯥ‬
‫ﺩﺩې ﻟﻴﮑﻨﯥ ﭘﻪ ﺍﺗﻢ ﻓﺼﻞ ﮐﯥ ﭘﻪ ﺗﻔﺼﻴﻞ ﺧﺒﺮې ﭘﺮې ﺷﻮﻱ ﺩﻱ‪ ،‬ﺩ )ﮐﺸﻮﺭ ﺍﻓﻐﺎﻧﯽ( ‪) ،‬ﻣﺮﺯﺍﻓﻐﺎﻥ( )ﺣﺪﺍﻓﻐﺎﻥ(‬
‫ﺍﻭ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩ ﺷﻮی ﺩی‪.‬‬

‫ﺍﻟﺒﺘﻪ ﺗﺎﺭﻳﺨﯽ ﺷﻮﺍﻫﺪ ﺩﺍﺳﯥ ښﻴﯽ ﭼﯥ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻏﻴﺮﭘښﺘﺎﻧﻪ ﺍﻭﺳﯧﺪﻭﻧﮑﯽ ﻫﻢ ﻟﻪ ډﯦﺮ ﭘﺨﻮﺍﻧﻪ ﺩﻏﻪ ګډ ﮐﻮﺭ‬
‫ﺗﻪ ﻣﻨﺴﻮﺏ ﺍﻭﺩ )ﺍﻓﻐﺎﻧﺎﻧﻮ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩ ﺷﻮﻱ ﺩﻱ‪.‬‬

‫ځﻴﻨﻮ ﻣﺆﺭﺧﻴﻨﻮ ﻟﮑﻪ ﻣﺤﻤﻮﺩ ﮐﺘﺒﯽ ‪ ،‬ﺑﺮﻫﺎﻧﺎﻟﺪﻳﻦ ﻣﻴﺮﺧﻮﺍﻧﺪ‪ ،‬ﻋﺒﺪﺍﻟﺰﺍﻕ ﺳﻤﺮ ﻗﻨﺪی ﺍﻭ ﻧﻮﺭﻭ‪ ،‬ﻟﮑﻪ څﻨګﻪ ﭼﯥ‬
‫ﺩﺩې ﻟﻴﮑﻨﯥ ﭘﻪ ﺍﻭﻝ ﻓﺼﻞ ﮐﯥ ﺧﺒﺮې ﭘﺮې ﺷﻮې ﺩﻱ ﺩڅﻮﺭﻟﺴﻤﯥ ﺍﻭ ﭘﻨځﻠﺴﻤﯥ ﻣﻴﻼﺩی ﭘﯧړۍ ﺩ)ﺍﻓﻐﺎﻧﺴﺘﺎﻥ(‬
‫ﺗﺮﮐﺎﻥ ﺍﻭ ﻣﻐﻞ ﻫﻢ ﺑﻴﺎ ﺑﻴﺎ ﺍﻓﻐﺎﻧﯽ ﻣﻐﻞ ﺍﻭ ﺍﻓﻐﺎﻧﯽ ﺗﺮﮐﺎﻥ ﺑﻠﻠﯽ ﺍﻭ ﻫﺰﺍﺭګﺎﻥ ﻳﯥ ﻫﻢ ﭘﻪ ﻣﮑﺮﺭ ډﻭﻝ ﺩ )ﺍﻓﻐﺎﻧﯽ‬
‫ﻫﺰﺍﺭﻩ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩ ﮐړﻱ ﺩﻱ‪.‬‬

‫ﺩﺳﻴﻔﯽ ﻫﺮﻭی ﺩﻫﺮﺍﺕ ﺩﺗﺎﺭﻳﺨﻨﺎﻣﯥ )ﺗﺎﻟﻴﻒ ‪ ٧١٨-٧٢١‬ﻫﺠﺮی( ﻟﻪ ځﻴﻨﻮ ﻋﺒﺎﺭﺍﺗﻮ ﺍﻭﺑﻴﺎﻧﺎﺑﻮ ﻧﻪ ﺩﺍﺳﯥ‬
‫ښﮑﺎﺭﻱ ﭼﯥ ﺩڅﻮﺭﻟﺴﻤﯥ ﻣﻴﻼﺩﻱ ﭘﯧړۍ ﭘﻪ ﺍﻭﻟﻪ ﻧﻴﻤﺎﻳﯽ ﮐﯥ ﻫﻢ ﺩﻫﻐﻪ ﻭﺧﺖ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻏﻴﺮ ﭘښﺘﺎﻧﻪ‬
‫ﺍﻭﺳﯧﺪﻭﻧﮑﯽ )ﺍﻓﻐﺎﻧﺎﻥ( ﺑﻠﻞ ﺷﻮﻱ ﺩﻱ‪ .‬ﻣﺜﻼً ﮐﻠﻪ ﭼﯥ ﺳﻴﻔﯽ ﺩﺧﭙﻞ ﻭﺧﺖ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﺩﭘﯧښﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ‬
‫ﻏږﯦږی ﺩﺩﻏﻪ ﻣﻠﮏ ﮐﺮﺩﺍﻥ ﭘﻪ ﺻﺮﺍﺣﺖ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺟﺰﺑﻮﻟﯽ‪ .‬ﺩی ﻳﻮ ځﺎی ﺩﻫﻐﻪ ﻭﺧﺖ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ(‬
‫ﺩﻭﺍﮐﺪﺍﺭ ‪ ،‬ﻣﻠﮏ )ﺷﺎﻫﻨﺸﺎﻩ( ‪ ،‬ﻟﻪ ﺧﻮﻟﯥ ﻟﻴﮑﯽ‪:‬‬

‫)‪.......‬ﺍﻓﻐﺎﻧﺎﻥ ﺳﺨﺖ ﺑﯥ ﭘﺮﻭﺍ‪،‬ﻏﻠﻪ‪،‬ﺧﻮﻧﯽ‪،‬ﻓﺘﻨﻪ ﺍﻧګﻴﺰ ﺍﻭ ﻣﯧړﻧﻲ ﺧﻠﮏ ﺩﻱ‪ ،‬ﭘﻪ ﺗﯧﺮﻩ ﺑﻴﺎ ﺩﺍﮐﺪﺍﻥ ﭼﯥ ﺯﻣﺎ ﭘﻪ‬
‫ﺧﺪﻣﺖ ﮐﯥ ﺩﻱ ﺍﻭ ﻫﺮ ﻳﻮﻳﯥ ﻟﻪ ﺭﺳﺘﻢ ﺩﺳﺘﺎﻥ ﺍﻭ ﺳﺎﻡ ﻧﺮﻳﻤﺎﻥ ﺳﺮﻩ ډﻏﺮې ﻭﻫﻲ ﺍﻭﺭﺍ ﭘﺮﺯﻭی ﻳﯥ‪(.......‬‬
‫)‪(٢٢‬‬

‫ﭘﻪ ﻋﻤﻮﻣﯽ ډﻭﻝ ﭘښﺘﻨﻮ ﺗﻞ ځﺎﻧﻮﻧﻪ ﭘﺸﺘﺎﻧﻪ ﺑﻠﻠﯽ ﺩﻱ ﺍﻭ ﺩﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﻧﻮﺭﻭ ﺍﻭﺳﯧﺪﻭﻧﮑﻮ ﺍﻭ ﺑﻬﺮﻧﻴﻮ ﺧﻠﮑﻮ ﺍﮐﺜﺮﻩ‬
‫ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩ ﮐړﻱ ﺩﻱ‪ .‬ﻳﻮﺍﺯې ﭘﻪ ﭘﺨﻮﺍﻧﯽ ﻫﻨﺪﮐﯥ ﭘښﺘﺎﻧﻪ ﺩﭘټﺎﻧﺎﻧﻮ ﭘﻪ ﻧﺎﻣﻪ ﻫﻢ ﻳﺎﺩ ﺷﻮﻱ ﺍﻭ ځﻴﻨﻮ‬
‫ﻧﻮﺭﻭ ﺧﺎﺟﻴﺎﻧﻮ ﻫﻢ ﮐﻠﻪ ﮐﻠﻪ ﺩﻫﻨﺪﻭﺳﺘﺎﻧﻴﺎﻧﻮ ﭘﻪ ﺗﻘﻠﻴﺪ ﭘښﺘﺎﻧﻪ ﭘټﺎﻧﺎﻥ ﺑﻠﻠﯽ ﺩﻱ‪.‬‬

‫ﺧﭙﻠﻪ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺍﮐﺜﺮﻩ ﻓﺎﺭﺳﯽ ﻟﻴﮑﻨﻮ ﺍﻭ ﺣﺘﯽ ډﺯﺭﻭ ﭘښﺘﻮ ﺍﺷﻌﺎﺭﻭ ﮐﯥ ﻫﻢ ﭘښﺘﻮﻥ ﺍﻓﻐﺎﻥ ﺑﻠﻞ ﺷﻮی ﺩی ﺍﻭ ﻳﻮ‬
‫ﺷﻤﯧﺮ ﻟﻴﮑﻮﺍﻻﻧﻮ ﺍﻭ ﺷﺎﻋﺮﺍﻧﻮ ﻟﮑﻪ ﺁﺧﻮﻧﺪ ﺩﺭﻭﻳﺰﻩ ﺍﻭ ﺧﻮﺣﺎﻝ ﺧﺎﻥ ﺧټﮏ ﺑﻴﺎ ﭘښﺘﻮﻥ ﺍﻭ ﺍﻓﻐﺎﻥ ﺩﻣﺘﺮﺍﺩﻓﻮ ﺍﻟﻔﺎﻇﻮ‬
‫ﭘﻪ ﺗﻮګﻪ ﺍﺳﺘﻌﻤﺎﻝ ﮐړﻱ ﺩﻱ‪.‬‬

‫ﺩﻧﻮﻟﺴﻤﯥ ﭘﯧړۍ ﻟﻪ؟؟ﻳﻠﻮﻧﻪ ﺭﺍﺩې ﺧﻮﺍﺗﻪ ﺍﮐﺜﺮﻩ ﻏﺮﺑﯽ ﻟﻴﮑﻮﺍﻟﻮ ﺍﻭ ﻣﺴﺘﺸﺮﻗﻴﻨﻮ ﺩ)ﺍﻓﻐﺎﻥ( ﮐﻠﻤﻪ ﭘﻪ ﺧﺎﺻﻪ ﺍﻭ‬
 ‫ﻗﻮﻣﯽ ﻣﻌﻨﺎ ﺩ )ﭘښﺘﻮﻥ( ﻣﺘﺮﺍﺩﻓﻪ ﺑﻠﻠﯥ ﺩﻩ ﺧﻮ ﭘﻪ ﻋﻠﻤﻪ ﺍﻭ ﺳﻴﺎﺳﯽ ﻣﻌﻨﺎ ﻳﯥ ﭘﻪ ﻣﮑﺮﺭ ﺍﻭ ﻣﺘﻮﺍﺗﺮ ډﻭﻝ‬
‫ﺩﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺩﺍﺗﺒﺎﻋﻮ ﭘﻪ ﻣﻔﻬﻮﻡ ﮐړې ﺩﻩ ﺍﻭ ﭘﺪې ډﻭﻝ ﻳﯥ ﺩﺍﻓﻐﺎﻧﺴﺘﺎﻥ ټﻮﻝ ﺍﻭﺳﯧﺪﻭﻧﮑﯽ‪ ،‬ﻟﮑﻪ څﻨګﻪ ﭼﯥ ښﺎﻳﯽ ‪،‬‬
‫ﺍﻓﻐﺎﻧﺎﻥ ﺑﻠﻠﻲ ﺩﻱ‪.‬‬

‫ﺩﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﭘﻪ ﺳﻴﺎﺳﯽ ﺍﻭ ﻓﺮﻫﻨګﯽ ﺣﻠﻘﻮ ﮐﯥ ﻫﻢ ﻟﻪ ډﯦﺮ ﻭﺧﺖ ﻧﻪ ﺭﺍﺩې ﺧﻮﺍﺗﻪ ﺩﺍﻓﻐﺎﻥ ﻟﻔﻆ ﺩﺍﻓﻐﺎﻧﺴﺘﺎﻥ‬
‫ﺩﺍﻭﺳﯧﺪﻭﻧﮑﯽ ﺍﻭ ﺗﺒﻌﻪ ﭘﻪ ﻣﻔﻬﻮﻡ ﺍﺳﺘﻌﻤﺎﻝ ﻭی ﺩی ﺍﻭ ﭘﺪې ﻭﺭﻭﺳﺘﻴﻮ ﻭﺧﺘﻮ ﮐﯥ ﻳﯥ ﺩﺍ ﻣﻔﻬﻮﻡ ﺑﯧﺨﯽ ﺩﻋﺎﻡ‬
‫ﺫﻫﻨﻴﺖ ﺟﺰګﺮځﯧﺪﻟﯽ ﺩی‪.‬‬

‫ﻳﻮﻩ ﺿﺮﻭﺭی ﻳﺎﺩﻭﻧﻪ ‪:‬‬

‫ﻣﺎﺭګﻨﺴټﺮﻥ ﺩﺍﺳﻼﻣﯽ ﺩﺍﻳﺮﺓﺍﻟﻤﻌﺎﺭﻑ ﭘﻪ ﻫﻤﺪې ﻣﻀﻤﻮﻥ ﮐﯥ ځﻴﻨﯥ ښﮑﺎﺭﻩ ﺳﻬﻮې ﻫﻢ ﮐړﻱ ﺍﻭ ﺩﺩې ﺧﺒﺮې‬
‫ﻋﻤﺪﻩ ﺩﻟﻴﻞ ﻫﻢ ﺩﻭﻩ ﺷﻴﻪ ښﮑﺎﺭﻱ‪.‬ﻳﻮ ﺩﺍﭼﯥ ﺩﺩﻩ ﺩﻣﻀﻤﻮﻥ ﺩﺍﺻﻠﯽ ﻧﺴﺨﯥ ﺩﻟﻴﮑﻨﯥ ﭘﻪ ﻭﺧﺖ ﮐﯥ ﻫﻐﻪ ﭘﺨﻮﺍﻧﻲ‬
‫ﺍﺳﻼﻣﻲ ﺗﺤﺮﻳﺮﻱ ﺍﺳﻨﺎﺩ ﭼﯥ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺗﺎﺭﻳﺨﯥ ﻣﻮﺟﻮﺩﻳﺖ ﺍﻭ ﺍﺟﺘﻤﺎﻋﯽ ﺣﺎﻟﺖ ﻧﺴﺒﯽ ﺭڼﺎ ﺍﭼﻮﻟﯽ ﺷﯽ ﺩﻭﻣﺮﻩ‬
‫ﻧﻪ ﻭﻭ ﺭﺍﺳﭙړﻝ ﺷﻮﻱ‪ .‬ﺑﻞ ﺩﺍﭼﯥ ﺧﭙﻠﻪ ﺩﻣﺎﺭګﻨﺴټﺮﻥ ﺗﺒﺤﺮ ﻫﻢ ﭘﻪ ژﺑﻨﻴﻮ ﻣﻄﺎﻟﻌﺎﺗﻮ ﮐﯥ ﻭ ﺍﻭ ﺩﺳﻴﻤﯥ ﺩﺗﺎﺭﻳﺨﯽ‬
‫ﻣﻄﺎﻟﻌﺎﺗﻮ ﺍﻭ ﺯړﻭ ﻣﺘﻮﻧﻮ ﭘﻪ ﺳﺎﺣﻪ ﮐﯥ ﻳﯥ ډﯦﺮ ﮐﺎﺭﻧﻪ ﻭﮐړی‪.‬ځﮑﻪ ﻧﻮ ﺩﺍڅﻪ ﻋﺠﺒﻪ ﻧﻪ ﺩﻩ ﭼﯥ ﻫﻐﻪ ﭘﻪ ﻫﻤﺪې‬
‫ځﺎی ﮐﯥ ﻳﻮﻩ ښﮑﺎﺭﻩ ﺍﺷﺘﺒﺎﻩ ﻫﻢ ﮐﻮی ﺍﻭ ﻟﻴﮑﯽ ﭼﯥ ﻏﺰﻧﻮﻱ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ )ﭘﻪ ﻳﻮﻩ ﺑﻠﻪ ﻣﻮﻗﻊ ﮐﯥ ﭘﻪ ﭘښﺘﻨﻮ‬
‫؟؟؟ﻭﮐړ ﺍﻭ ﺳﺰﺍﻳﯥ ﻭﺭﮐړﻩ ﺍﻭ ﺩﺍ ﺧﺒﺮﻩ ﺑﻴﻬﻘﯽ ﭘﻬﻪ ډﺍګﻪ ﮐړې ﺩﻩ( )ﺍﺳﻼﻣﯽ ﺩﺍﻳﺮﺓﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ټﻮک ‪،١‬ﻣﺦ‬
‫‪ (٢١٧‬ﺧﻮ ﺣﻘﻴﻘﺖ ﺩﺍﺩﻱ ﭼﯥ ﺑﻴﻬﻘﻲ ﭘﻪ ﭘښﺘﻨﻮ ﺑﺎﻧﺪې ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺩﺣﻤﻠﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻳﻮﻩ ﮐﻠﻤﻪ ﻫﻢ ﻧﻪ ﺩﻩ‬
‫ﻭﻳﻠﯥ‪ .‬ﺍﻟﺒﺘﻪ ﺩﻏﺰﻧﻮﻳﺎﻧﻮ ﺩﻋﺼﺮ ﻳﻮ ﺑﻞ ﻣﻌﺮﻭﻑ ﻣﻮﺭﺥ ﻋﺒﺘﻲ‪ ،‬ﻟﮑﻪ څﻨګﻪ ﭼﯥ ﺩﺩې ﻟﻴﮑﻨﯥ ﭘﻪ څﻠﻮﺭﻡ ﻓﺼﻞ‬
‫ﮐﯥ ﭘﻪ ﻳﻮڅﻪ ﺗﻔﺼﻴﻞ ﺧﺒﺮې ﭘﺮې ﻭی ﺩﻱ‪ .‬ﭘﻪ ﭘښﺘﻨﻮ ﺩﻣﺤﻤﻮﺩ ﺩﻳﺮﻏﻞ ﻳﺎﺩﻭﻧﻪ ﮐړی ﺩﻩ‪.‬‬

‫ﻣﺎﺭګﻨﺴﺘﺮﻥ ﭘﻪ ﻫﻤﺪې ﻟﻴﮑﻨﻪ ﮐﯥ ﺩﺍﻫﻢ ﻭﺍﻳﯽ ﭼﯥ ﺩﺍﺑﺪﺍﻟﻮ ﺍﺻﻞ ﺍﻭ ﻧﺴﺐ ﻣﺠﻬﻮﻝ ﺩی‪ ،‬ﺧﻮ ﺩﻏﻠځﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ‬
‫ﺩﺍ ﺍﻣﮑﺎﻥ ﺷﺘﻪ ﭼﯥ ﺩﻧﺎﻣﻪ ﺩﺗﺴﻤﻴﯥ ﻭﺟﻬﻪ ﻳﯥ ﻳﻮﻋﺎﻣﻴﺎﻧﻪ ﺭﻭﺍﻳﺖ ﻭﻱ‪) .‬ﺍﺳﻼﻣﯽ ﺩﺍﻳﺮﺓﺍﻟﻤﻌﺎﺭﻑ‪ ، ،‬ټﻮک‪ ،١‬ﻣﺦ‬
‫‪ ( ٢١٧‬ﮐﻪ څﻮک ﺩﺍﺑﺪﺍﻟﻮ ﺩﺍﺻﻞ ﺍﻭ ﻧﺴﺐ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﭘﺪﺍﺳﯥ ﺍﻓﺴﺎﻧﻪ ﭘﺴﯥ ګﺮځﯽ‪ ،‬ﻟﮑﻪ ﺩﻏﻠﺠﻮ ﺩﻧﺎﻣﻪ ﭘﻪ ﺑﺎﺭﻩ‬
‫ﮐﯥ ﭼﯥ ﺟﻮړﻩ ﺷﻮې ﺩﻩ‪ ،‬ﻧﻮﺭ ﺧﺒﺮﻭﺗﻪ ﻫﯧڅ ځﺎی ﻧﻪ ﭘﺎﺗﯥ ﮐﯧږی‪ .‬ځﮑﻪ ﭼﯥ ﭘﻪ ﻋﻠﻤﯽ ﻣﻄﺎﻟﻌﺎﺗﻮ ﮐﯥ ﺩﻏﻪ ﺭﺍﺯ‬
‫ﻳﻮ ﺑﯥ ﺑﻨﻴﺎﺩﻩ ﺭﻭﺍﻳﺖ ﻧﻪ ﺩﻳﻮې ﺗﺎﺭﻳﺨﯽ ﺣﺎﺩﺛﯥ ﺩ‪ ،‬ﺭﺩ ﺩﻟﻴﻞ ﮐﯧﺪﻟﯽ ﺷﯽ ﺍﻭﻧﻪ ﻳﯥ ﺩﺍﺋﻴﺪ ﺍﻭ ﻧﻪ ﭘﻪ ﺑﺤﺚ ﺍﺭﺯی‪.‬‬
‫ﺧﻮ څﺮﻧګﻪ ﭼﯥ ﻣﺎﺭګﻨﺴټﺮﻥ ﻳﻮ ﻟﻮی ﻋﺎﻟﻢ ﺅ ﺍﻭ ﺍﻻﻑ ﮐﺮﻭ ﻫﻢ ﺩﺩﺭﺍﻧﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻫﻤﺪﺍ ﺧﺒﺮﻩ ﮐﻮﻱ‪ ،‬ﻧﻮ ﺑﺎﻳﺪ‬
‫ﻫﺮﻭﻣﺮﻭ څﻪ ﭘﺮې ﻭﻭﻳﻞ ﺷﻲ‪.‬‬

‫ﺍﻭﻻﻑ ﮐﺮﻭ ﻫﻢ ﻭﺍﻳﻲ ﭼﯥ )ﺩﺩﺭﺍﻧﻮ ﺍﺻﻞ ﺍﻭ ﻧﺴﺐ ﻣﺠﻬﻮﻝ ﺩی ﺍﻭﺳﺘﺮﺷﺎﻩ ﻋﺒﺎﺱ ﺗﺮ ﻭﺧﺘﻪ ﭘﻮﺭې ]ﺩﺗﺎﺭﻳﺦ[‬
‫ﻟﻪ ﺗﻴﺎﺭﻭﻧﻪ ‪ ،‬ﻧﻪ ﻭﻭ ﺭﺍﻭﺗﯽ ( )ﺩﻱ ﭘټﺎﻧﺰ‪ ،‬ﻣﺦ‪.(٩.-‬‬

‫ﺩﻟﺘﻪ ‪ ،‬ﻟﮑﻪ ﻧﻮﺭﻭ ﻏﻮﻧﺪې ﺩﮐﺮﻭ ﺍﺳﺘﻨﺎﺩ ﻫﻢ ﭘﺪې ﺧﺒﺮﻩ ﭼﯥ ﺑﺎﺑﺮ ﭘﻪ ﺑﺎﺑﺮ ﻧﺎﻣﻪ ﮐﯥ ﺩﺍﮐﺜﺮﻩ ﻫﻐﻮ ﺳﻴﻤﻮ ﺩﭘښﺘﻨﻮ‬
‫ﻗﺒﺎﻳﻠﻮ ﺍﻭ ﻗﻮﻣﻮﻧﻮ ﻧﻮﻣﻮﻧﻪ ﺍﺧﻴﺴﺘﯽ ﭼﯥ ﻳﺮﻏﻠﻮﻧﻪ ﻳﯥ ﭘﺮې ﮐړﻱ ﺧﻮ ﺩﺍﺑﺪﺍﻟﻮ ﻧﻮﻡ ﻳﯥ ﺳﺮﻩ ﻟﻪ ﺩې ﭼﯥ ﮐﻨﺪﻫﺎﺭ‬
‫ﻳﯥ ﻧﻴﻮﻟﯽ ﺩی‪ ،‬ﻧﻪ ﺩی ﺍﺧﻴﺴﺘﯽ‪ ) .‬ﺩﻱ ﭘټﺎﻧﺰ‪ ،‬ﻣﺦ ‪(١۵۵-١۵۶‬‬

‫ﺑﺎﻳﺪ ﻭﻭﻳﻞ ﺷﯽ ﭼﯥ ﭘﻪ ﮐﻨﺪﻫﺎﺭ ﺑﺎﻧﺪې ﺩﺑﺎﺑﺮ ﺩﺣﻤﻠﯥ ﺍﻭ ﺩﮐﻨﺪﻫﺎﺭ ﺩښﺎﺭ ﺩﻧﻴﻮﻟﻮ ﭘﻪ ﻭﺧﺖ ﮐﯥ ﺩﮐﻨﺪﻫﺎﺭ ﻭﺍﮐﺪﺍﺭﺍﻥ‬
‫ﺩﻭﻩ ﺗﻨﻪ ﻣﻐﻮﻟﯽ ﻭﺭﻭڼﻪ ﺷﺎﻩ ﺷﺠﺎﻉ ﺍﺭﻭﻥ‪ ،‬ﭼﯥ ﺑﺎﺑﺮ ﻳﯥ ﺷﺎﻩ ﺑﯧګ ﺑﻮﻟﻲ ﺍﻭ ﺩﻫﻐﻪ ﮐﺸﺮ ﻭﺭﻭﺭ ﻣﺤﻤﺪ ﻣﻘﻴﻢ ﺩی‪.‬‬
‫ځﮑﻪ ﻧﻮ ﺩﺑﺎﺑﺮ ﺯﻳﺎﺗﺮﻩ ﻳﺎﺩﻭﻧﯥ ﺩﻫﻤﺪې ﻭﺭﻭڼﻮ ﺍﻭ ﺩﻫﻐﻮی ﺩﻣﻐﻠﻮ ﺣﻮﺍﺭﻳﻮﻧﻮ ﺍﻭ ﻧﻮﮐﺮﺍﻧﻮ ﺍﻭ ﺍﻓﺴﺮﺍﻧﻮ ﭘﻪ ﺑﺎﺭﻩ‬
‫ﮐﯥ ﺩﻱ ﺍﻭ ﺩﮐﻨﺪﻫﺎﺭ ﻟﻪ ﭘښﺘﻨﻮ ﺳﺮﻩ ﻳﯥ ﻧﻪ ﮐﻮﻡ ټﮑﺮ ﮐړی ﺍﻭﻧﻪ ﭘﻪ ﮐﻮﻡ ﺑﻞ ﻟﺤﺎﻅ ﺩﺩﻏﯥ ﺳﻴﻤﯥ ﻟﻪ ﭘښﺘﻨﻮ ﺳﺮﻩ‬
‫ﻣﺤﺸﻮﺭ ﺷﻮی ﺩی‪ .‬ځﮑﻪ ﻧﻮ ﺑﺎﺑﺮ ﭘﻪ ﮐﻨﺪﻫﺎﺭ ﮐﯥ ﻧﻪ ﻳﻮﺍﺯې ﺩﺩﺭﺍﻧﻮ ﻳﺎﺩﻭﻧﻪ ﻧﻪ ﮐﻮی ‪ ،‬ﺑﻠﮑﻪ ﺑﯧﺨﯽ ﺩﭘښﺘﻮﻥ ﻧﻮﻡ‬
‫ﻧﻪ ﺍﺧﻠﯽ‪ .‬ﮐﻪ ﺑﺎﺑﺮ ﺩﺩﺭﺍﻧﻮ ﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﻪ ﻧﻪ ﮐﻮﻱ ﺩﺍڅﻪ ﻋﺠﻴﺒﻪ ﺧﺒﺮﻩ ﻧﻪ ﺩﻩ‪.‬‬

‫ﺑﺎﺑﺮ ﺩ ﻧﻮﺭﻭ ﭘښﺘﻨﯽ ﺍﻗﻮﺍﻣﻮ ﺍﻭ ﻣﺸﺮﺍﻧﻮ ﻧﻮﻣﻮﻧﻪ‪ ،‬ﻣﻌﻤﻮﻻً‪ ،‬ﻫﻐﻪ ﻭﺧﺖ ﺍﺧﻴﺴﺘﯽ ﭼﯥ ﻳﺎﺩ ﺧﭙﻠﻮ ﻋﻤﻠﻴﺎﺗﻮ ﺍﻭ ﭼﻮﺭ‬
 ‫ﺍﻭ ﭼﭙﺎﻭ ﭘﻪ ﻭﺧﺖ ﮐﯥ ﻭﺭﺳﺮﻩ ﻣﺨﺎﻣﺦ ﺍﻭ ﻳﺎﺩﮐﻮﻡ ﺑﻞ ﺿﺮﻭﺭﺕ ﭘﺮ ﺑﻨﺎ ﻭﺭﺳﺮﻩ ﻣﺤﺸﻮﺭ ﺷﻮی ﺩی‪.‬‬

‫ﻋﻼﻭﻩ ﭘﺮﺩې ﮐﻪ ﭘﻪ ﺑﺎﺑﺮ ﻧﺎﻣﻪ ﮐﯥ ﺩﺍﺑﺪﺍﻟﻮ ﻧﻮﻡ ﻧﻪ ﺩی ﺭﺍﻏﻠﯽ ﻧﻮ ﭘﻪ ﺁﺋﻴﻦ ﮐﺒﺮﻱ ﮐﯥ ﺧﻮ ﭼﯥ ﻟﻪ ﺑﺎﺑﺮ ﻧﺎﻣﯥ ﻧﻪ‬
‫ﻳﻮ څﻮ ﻟﺴﻴﺰې ﻭﺭﻭﺳﺘﻪ ﻟﻴﮑﻞ ﻭی ﺍﻭ ﺩﻫﻨﺪ ﺩﻣﻐﻮﻟﻮ ﺩﻋﺼﺮ ﻳﻮ ﺗﺮ ټﻮﻟﻮ ﻧﻪ ﭘﺨﻮﺍﻧﯽ ﺍﻭډﯦﺮ ﻣﺴﺘﻨﺪ ﺍﺛﺮ ﺩی‪ ،‬ﭘﻪ‬
‫ﻭﺍﺿﺢ ډﻭﻝ ﺫﮐﺮ ﺷﻮی ﺩی‪.‬‬

‫ﮐﻠﻪ ﭼﯥ ﺍﺑﻮﺍﻟﻔﻀﻞ ﺩﮐﻨﺪﻫﺎﺭ ﭘﻪ ﺷﺮﻗﯽ ﻣﻀﺎﻓﺎﺗﻮ ﻏږﻳږې ﺩﻭﻩ ﻭﺍﺭی )ﺍﺑﺪﺍﻟﻲ ﻗﺒﻴﻠﻪ ( ﻳﺎﺩﻭﻱ ﺍﻭ ﻫﻐﻪ ﻣﺎﻟﻴﻪ‬
‫ښﻴﯽ ﭼﯥ ﺍﻥ ﺩﺻﻔﻮﻳﺎﻧﻮ ﺩﺩﻭﻟﺖ ﭘﻪ ﺍﻭﻝ ﺳﺮﮐﯥ ﺍﻭﻳﺎ ﺧﭙﻠﻪ ﺩﻣﺆﻟﻒ ﭘﻪ ﻗﻮﻝ ﺩﻗﺰﻟﺒﺎﺷﺎﻧﻮ ﭘﻪ ﻭﺧﺖ ﮐﯥ ﭘﺮې‬
‫ﻭﺿﻊ ﻭې ﻭﻩ‪) .‬ﺍﺑﻮﺍﻟﻔﻀﻞ ‪ ،‬ﺁﺋﻴﻦ ﺍﮐﺒﺮی‪،‬ټﻮک‪،٢‬ﻣﺦ ‪(۴٠٣‬‬

‫ﻋﻼﻭﻩ ﭘﺮﺩې ﮐﻠﻪ ﮐﻪ ﭘﻪ ﭘښﺘﻨﯽ ﻗﺒﺎﻳﻠﻮ ﺑﺎﻧﺪې ﺩﻧﺴﺐ ﺩﺷﺠﺮې ﭘﻪ ﺍﺳﺎﺱ ﺑﺤﺚ ﮐﯧږﻱ‪ ،‬ﻫﻠﺘﻪ ﻧﻮ ﺑﻴﺎ ﺩﺍ ﺧﺒﺮﻩ ﭼﯥ‬
‫ﺩﺩﺭﺍﻧﻮ ﺍﺻﻞ ﺍﻭ ﻧﺴﺐ ﻣﺒﻬﻢ ﺩی‪ ،‬ﭘﻪ ﻳﻮﻩ ﺑﻞ ﺩﻟﻴﻞ ﻫﻢ ﺑﯥ ځﺎﻳﻪ ښﮑﺎﺭﻱ‪ .‬ﺩﻧﺴﺐ ﺩﺷﺠﺮې ﭘﻪ ﺍﺳﺎﺱ ﺍﺑﺪﺍﻟﻴﺎﻥ‬
‫ﺩﺗﺮﻳﻨﻮ ﻳﻮﻩ ﭘښﻪ ﺩﻩ ﺍﻭ ﺗﺮﻳﻦ ﻫﻐﻪ ﭘښﺘﻨﻲ ﻗﺒﻴﻠﻪ ﺩﻩ ﭼﯥ ﻟﻪ ﺑﺎﺑﺮ ﻧﻪ ډﯦﺮ ﻭړﺍﻧﺪې ﭘﻪ ﺗﺤﺮﻳﺮﻱ ﺍﺳﻨﺎﺩﻭ ﮐﯥ ﻳﺎﺩﻩ‬
‫ﺷﻮې ﺩﻩ‪ .‬ﻟﻪ ﺩﻏﻮ ﺍﺳﻨﺎﺩﻭ ﻧﻪ ﻳﻮﻩ ﻫﻐﻪ ﮐﺘﻴﺒﻪ ﺩﻩ ﭼﯥ ﻧﻘﻞ ﻳﯥ ﻣﺎﺗﻪ ﻟﻮی ﻣﺤﻘﻖ ﻋﺒﺪﺍﻟﺤﯽ ﺣﺒﻴﺒﯽ ﺭﺍﮐړی ﺩی‪ .‬ﺩﺍ‬
‫ﮐﺘﻴﺒﻪ ﭘﻪ څﻮﺭﻟﺴﻤﻪ ﻣﻴﻼﺩﻱ ﭘﯧړۍ ﮐﯥ ﺩﻫﻐﻪ ﻳﻮﻩ ﻣﺎﺟﺖ ﭘﻪ ﺩﯦﻮﺍﻝ ﻟﻴﮑﻞ ﺷﻮې ﺩﻩ ﭼﯥ ﺩﻏﺎﺯی ﺧﺎﻥ ﺩډﯦﺮې ﭘﻪ‬
‫)ﺑﺎﺭﮐﻬﺎﻥ( ﮐﯥ ﻭﺍﻗﻊ ﺩی‪ .‬ﮐﺘﻴﺒﻪ ﭘﻪ ﻓﺎﺭﺳﯽ ﻟﻴﮑﻞ ﺷﻮې ﺍﻭ ﭘښﺘﻮ ﺗﺮﺟﻤﻪ ﻳﯥ ﺩﺍﺩﻩ‪:‬‬

‫) ﺩﺍﺩﻣﻠﮏ ﭘﻮﻳﺎﺗﻮﺭ ﺗﺮﻳﻦ ﻣﻮﺳﻴﺎﻧﯽ ﺧﻴﻞ ﻣﺴﺠﺪ ﺩﻓﻴﺮﻭﺯ ﺷﺎﻩ ﭘﻪ ﻋﻬﺪ ﮐﯥ ﭘﻪ ﺳﻨﻪ ‪ ٧٧‬ﻫﺠﺮی ﮐﯥ ﻭﺩﺍﻥ ﺷﻮ(‬

‫ﺩﺩې ټﻮﻟﻮ ﺧﺒﺮﻭ ﭘﻪ ﺭڼﺎ ﮐﯥ ﺳړی ﻭﻳﻠﯽ ﺷﯽ ﭼﯥ ﺩﺩﺭﺍﻧﻮ ﺗﺎﺭﻳﺨﯽ ﻫﻮﻳﺖ ﺩﻭﻣﺮﻩ ﭘﻪ ﺗﻴﺎﺭﻩ ﮐﯥ ﻧﻪ ﺩی ﭘټ‪،‬‬
‫ﻟﮑﻪ ﻣﺎګﻨﺴټﺮﻥ ﺍﻭ ﮐﺮﻭ ﭼﯥ ﻭﺍﻳﯽ‪.‬‬

‫ﻣﺎﺭګﻨﺴټﺮﻥ ﭘﻪ ﺍﺳﻼﻣﯽ ﺩﺍﻳﺮﺓﺍﻟﻤﻌﺎﺭﻑ ﮐﯥ ﻳﻮﻩ ﺑﻠﻪ ﻣﻐﺸﻮﺷﻪ ﺧﺒﺮﻩ ﻫﻢ ﮐﻮﻱ ﺍﻭ ﻭﺍﻳﯽ ﺩﺍﻧﻪ ﺩﻩ ﻣﻌﻠﻮﻣﻪ ﭼﯥ ﭘﻪ‬
‫ﭘﺨﻮﺍ ﺯﻣﺎﻧﻪ ﮐﯥ ﺍﻓﻐﺎﻧﺎﻥ ﺩﺳﻠﻴﻤﺎﻥ ﻟﻪ ﺭﻩ ﻧﻪ ﺩﻏﺮﺏ ﺧﻮﺍﺗﻪ څﻮﻣﺮﻩ ﻭړﺍﻧﺪې ﺧﭙﺎﺭﻩ ﻭﻭ‪ ،‬ﺧﻮﺩی ﻭﺍﻳﯽ ﭘﻪ ﭘﺨﻮﺍﻧﻮ‬
‫ﺁﺛﺎﺭﻭ ﮐﯥ ﻫﻴڅ ﺩﺍﺳﯥ څﻪ ﻧﻪ ﺩی ﻭﻳﻞ ﺷﻮی ﭼﯥ ﻟﻪ ﻏﺰﻧﯽ ﻧﻪ ﺩﻏﺮﺏ ﭘﻠﻮﺗﻪ ﺩې ﺩﭘښﺘﻨﻮ ﺳﮑﻮﻧﺖ ﻭښﻴﻲ‪.‬‬
‫)ﺍﺳﻼﻣﯽ ﺩﺍﻳﺮﺓﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ټﻮک‪ ،١‬ﻣﺦ ‪ (۴١٢‬ﺩﻣﺎﺭګﻨﺴټﺮﻥ ﺩﺍ ﺧﺒﺮﻩ ﻫﻢ ﻟﻪ ﻫﻐﻪ څﻪ ﺳﺮﻩ ﺍړﺥ ﻧﻪ ﻟګﻮﻱ ﭼﯥ‬
‫ﭘﻪ ﺗﺎﺭﻳﺨﯽ ﺍﺳﻨﺎﺩﻭ ﮐﯥ ﺭﺍﻏﻠﻲ ﺩﻱ‪ .‬ﭘﻪ څﻠﻮﺭﻡ ﻓﺼﻞ ﮐﯥ ﺑﻪ ﻭښﻮﺩﻝ ﺷﯽ ﭼﯥ ډﯦﺮﻭ ﺍﺳﻼﻣﯽ ﺁﺛﺎﺭﻭ ﭘﻪ ﻫﻐﯥ‬
‫ﺳﺎﺣﯥ ﮐﯥ ﭼﯥ ﻟﻪ ﻫﺮﺍﺕ ﻧﻪ ﺩﺍﺑﺎﺳﻴﻨﺪ ﺗﺮ ﻏﺎړﻭ ﭘﻮﺭې ﻣﺘﺪﺍﺩ ﻟﺮﻱ‪ ،‬ﻟﻪ ﻗﺪﻳﻢ ﻧﻪ ‪ ،‬ﭘښﺘﺎﻧﻪ ﻣﻴﺸﺘﻪ ﺑﻠﻠﯽ ﺍﻭ ﺩﺩﻏﯥ‬
‫ﺳﻴﻤﯥ ﻣﺨﺘﻠﻔﯥ ﺑﺮﺧﯥ ﻳﯥ ﭘﻪ ﻳﻮﻩ ﻳﺎ ﺑﻞ ﻧﺎﻣﻪ ﺩﭘښﺘﻨﻮ ﺩﻧﻔﻮﺱ ﺩﺍﮐﺜﺮﻳﺖ ﺍﻭ ﺩﺳﮑﻮﻧﺖ ﺩﻗﺪﺍﻣﺖ ﻟﻪ ﺍﻣﻠﻪ ﻫﻤﺪﻭی ﺗﻪ‬
‫ﻣﻨﺴﻮﺑﯥ ﮐړې ﺩﻱ‪ .‬ﻫﻤﺪې ﺁﺛﺎﺭﻭ ‪ ،‬ﻟﮑﻪ څﻨګﻪ ﭼﯥ ﭘﻪ ﺍﺗﻢ ﻓﺼﻞ ﮐﯥ ﻣﻔﺼﻞ ﺑﺤﺚ ﭘﺮې ﺷﻮی ﺩی‪،‬‬
‫ﺩڅﻮﺭﻟﺴﻤﯥ ﭘﯧړۍ ﭘﻪ ﺍﻭﻟﻪ ﻧﻴﻤﺎﻳﯽ ﮐﯥ ﻳﻮﻩ ﻟﻮﻳﻪ ﺳﻴﻤﻪ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﻩ ﮐړې ﺩﻩ‪.‬‬

‫ﺩ ﭘښﺘﻨﻮ ﭘﻪ ﺍړﻩ ﻧﻮې څﺮګﻨﺪﻭﻧﯥ‬

‫ﺩ ﭘښﺘﻨﻮ ﭘﻪ ﺍړﻩ ګڼ ﺷﻤﯧﺮ څﯧړﻭﻧﻜﻮ ﺍﻭ ﻟﺮﻏﻮﻧﭙﻮﻫﺎﻧﻮ )ﭘﻪ ﺗﯧﺮﻩ ﭘﻪ ﻭﺭﻭﺳﺘﻴﻮ ﺩﺭې ﭘﯧړﻳﻮ ﻛﯥ( ﺍﻭږﺩې‬
‫څﺮګﻨﺪﻭﻧﯥ ﺍﻭ څﯧړﻧﯥ ﺗﺮ ﺳﺮﻩ ﻛړﻱ ﺩﻱ‪ .‬ﻳﻮ ﺷﻤﯧﺮ ﻛﻮﺭﻧﻴﻮ ﺩښﻤﻨﺎﻧﻮ ﺍﻭ ﺑﻬﺮﻧﻴﻮ ﻳﺮﻏﻠګﺮﻭ ﻛﻪ ﻟﻪ ﻳﻮې ﺧﻮﺍ‬
‫ﻳﯥ ﭘښﺘﺎﻧﻪ ﺩ ﻭﺳﻠﻪ ﻭﺍﻝ ﺗﻴﺮﻱ ﻟﻪ ﻛﺒﻠﻪ ﻭژﻟﻲ ﺍﻭ ﺑﯥ ﻛﻮﺭﻩ ﻛړﻱ ﺩﻱ ﺧﻮ ﻟﻪ ﺑﻠﯥ ﺧﻮﺍ ﻳﯥ ﺩ ﻏﭻ ﺍﻭ ﻛﺴﺎﺕ‬
‫ﺍﺧﺴﺘﻠﻮ ﻟﻪ ﺑﺎﺑﺘﻪ ﺩﻏﻪ ﺳﺘﺮ ﺍﻭ ﻣﯧړﻧﻲ ﺍﻭﻟﺲ ﺗﻪ ﻓﺮﻫﻨګﻲ ﺯﻳﺎﻧﻮﻧﻪ ﻫﻢ ﺭﺳﻮﻟﻲ ﺩﻱ ‪ .‬ﺩﺩې ﻭﻟﺲ ﻟﻮﻳﻪ ﻓﺮﻫﻨګﻲ‬
‫ﺷﺘﻤﻨۍ ﻳﯥ ﻳﺎ ﻟﻮټ ﻛړې ﺍﻭ ﻳﺎ ﺧﻮ ﻳﯥ ﻟﻪ ﻣﻴﻨځﻪ ﻭړې ﺩﻩ ‪ .‬ﻟﻪ ﺩې ﺳﺮﺑﯧﺮﻩ ﺑﻬﺮﻧﻴﻮ )ﭘﻪ ﺳﺮ ﻛﯥ ﺍﻧګﻠﻴﺲ ﺍﻭ‬
‫ﺍﻳﺮﺍﻥ ﺩ ﺑﯧﻠګﯥ ﭘﻪ ﺗﻮګﻪ ﻳﺎﺩﻭﻭ( ﺧﭙﻠﻮ ﻟﻴﻜﻮﺍﻟﻮ ﺗﻪ ﺩﻧﺪﻩ ﺳﭙﺎﺭﻟﯥ ﻭﻩ ﭼﯥ ﺩﺩﻏﻪ ټﺒﺮ ﺍﻭ ﺗﻮﻛﻢ ﭘﻪ ﻫﻜﻠﻪ ﺷﻜﻮﻧﻪ ﺍﻭ‬
‫ﻏﻮﻟﻮﻧﻜﻲ ﺍﻧﺪﻭﻧﻪ ﺩ ﺧﭙﻠﻮ څﺮګﻨﺪﻭﻧﻮ ﻟﻪ ﻣﺨﯥ ډﺍګﻴﺰﻩ ﻛړﻱ‪ .‬ﻧﻮ ځﻜﻪ ﺧﻮ ﺩښﻤﻨﺎﻧﻮ ﭘﻪ ﺩښﻤﻨۍ ﺍﻭ ﺩﻭﺳﺘﺎﻧﻮ ﭘﻪ‬
‫ﻧﺎﭘﻮﻫۍ ﺩﺍﺳﯥ ﺑﯥ ﺑﻨﺴټﻪ ﺧﺒﺮې ﭼﯥ ګﻨﯥ ﭘښﺘﺎﻧﻪ څﻮﻙ ﺩﻱ ﺍﻭ ﻟﻪ ﻛﻮﻣﻪ ځﺎﻳﻪ ﺭﺍﻏﻠﻲ ﺩﻱ؟ ﭼﺎﻏﯥ ﻛړﻱ ﺩﻱ ‪.‬‬
‫ﻟﻪ ﻧﻴﻜﻪ ﻣﺮﻏﻪ ﭼﯥ ﻭﺭﻭﺳﺘﻴﻮ څﯧړﻭﻧﻜﻮ ﺩﺍ ﺧﺒﺮﻩ ﺳﭙﻴﻨﻪ ﻛړﻩ ﭼﯥ ﭘښﺘﺎﻧﻪ ﭘﻪ ﺧټﻪ ﺍﺭﻳﺎﻳﺎﻥ ﺩﻱ ﺧﻮ ﺩﺍ ﺧﺒﺮﻩ ﻳﯥ‬
‫ﻫﻢ ډﺍګﻴﺰﻩ ﻛړې ﭼﯥ ﻳﻮ ﺷﻤﯧﺮ ﺩ ﺳﻴﻤﯥ ﻟﻴﻜﻮﺍﻝ ﺍﻭ ﺩ ﻟﻮﻳﺪﻳځﻮ ﻫﯧﻮﺍﺩﻭ څﯧړﻭﻧﻜﻲ ﺭښﺘﻴﺎ ﭼﯥ ﺩ ﺍﻧګﺮﯦﺰﺍﻧﻮ‬
 ‫ﻻﺳﭙﻮځﻲ ﻭﻭ ﺍﻭ ﺩﻏﻮ )ګﻮﺭګﺎﻧﻴﺎﻧﻮ‪ ،‬ﺻﻔﻮﻳﺎﻧﻮ ﺍﻭ ﻗﺎﺟﺎﺭﻳﺎﻧﻮ( ﻻﺳﭙﻮڅﻮ ﺩ ﺧﭙﻞ ﻧﺎﺳﭙﯧڅﻠﻲ ﭼﻮﭘړ ﻟﻪ ﺑﺎﺑﺘﻪ ﺩ‬
‫ﺩﻏﻮ ﺳﻴﺎﺳﻲ ﺍﻭ ﻓﺮﻫﻨګﻲ ﺩښﻤﻨﺎﻧﻮ ﺩ ﺧﻮښۍ ﻟﭙﺎﺭﻩ ﺩﺍﺳﯥ ﭘﻪ ﻧﺎﺳﻤﻮ څﺮګﻨﺪﻭﻧﻮ ﻻﺱ ﭘﻮﺭې ﻛړﻯ ﭼﯥ ﺳﺎﺭﻯ‬
‫ﻳﯥ ﭘﻪ ﺗﺎﺭﻳﺦ ﻛﯥ ﻟږ ﺗﺮ ﺳﺘﺮګﻮ ﻛﻴږﻱ‪ .‬ﻫﺨﺎﻣﻨﺸﻴﺎﻧﻮ‪ ،‬ﺳﺎﺳﺎﻧﻴﺎﻧﻮ‪ ،‬ﺗﺮﻛﺎﻧﻮ‪ ،‬ﭼﻴﻨﻴﺎﻧﻮ‪ ،‬ﻋﺮﺑﺎﻧﻮ‪ ،‬ﭼﻨګﯧﺰﻳﺎﻧﻮ‪ ،‬ﺩ‬
‫ﻫﻨﺪ ګﻮﺭګﺎﻧﻴﺎﻧﻮ ﺍﻭ ﺩ ﺍﻳﺮﺍﻥ ﺻﻔﻮﻳﺎﻧﻮ ﺍﻭ ﻗﺎﺟﺎﺭﺍﻧﻮ ﺍﻭ ﻧﻮﺭﻭ ﻟﻪ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺳﺮﻩ ﻟﻪ ﺳﻴﺎﺳﻲ ﺩښﻤﻨۍ ﺳﺮﺑﯧﺮﻩ ﺩ‬
‫ﻓﺮﻫﻨګﻲ ﺩښﻤﻨۍ ﻟﻪ ﻛﺒﻠﻪ ﻫﻢ ﻟﻪ ﺩښﻤﻨۍ ډﻙ ﭼﻠﻨﺪ ﻛړﻯ ﺩﻯ‪ .‬ﻭﻟﯥ ﻳﻮﻩ ﺧﺒﺮﻩ ﺑﺎﻳﺪ ﻫﯧﺮﻩ ﻧﻪ ﻛړﻭ ﭼﯥ ﻳﻮ ﺷﻤﯧړ‬
‫څﯧړﻭﻧﻜﻮ ﺍﻭ ﻟﺮﻏﻮﻧﭙﻮﻫﺎﻧﻮ ﺩ ﺧﭙﻠﯥ ﺳﭙﯧڅﻠﯥ ﺩﻧﺪې ﭘﻪ ﺭڼﺎ ﻛﯥ ﺯﻳﺎﺭ ﺍﻳﺴﺘﻠﻰ ﭼﯥ ﺩ ﭘښﺘﻨﻮ ﺍﻭ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺩ‬
‫څﺮﻧګﻮﺍﻟﻲ ﺍﻭ څﻮﻣﺮﻩ ﻭﺍﻟﻲ ﭘﻪ ﺍړﻩ ﺑﯥ ﭘﺮې ﺩﺍﺳﯥ څﻪ ﻭﻛﺎږﻱ ﭼﯥ ﺍﻭﺳﻨﻲ ﺍﻭ ﺭﺍﺗﻠﻮﻧﻜﻲ ﻧﺴﻠﻮﻧﻪ ﻟﻪ ﺗﺎﺭﻳﻜﻲ‬
‫ﻧﻪ ﻭژﻏﻮﺭﻱ ﺍﻭ ﻳﻮﻩ ﺳﻤﻪ ﻻﺭﻩ ﻭﺭﺗﻪ ﻭﺭ ﭘﻪ ګﻮﺗﻪ ﻛړﻱ ‪.‬ﻟﻴﻜﻮﺍﻟﻮ ﺍﻭ څﯧړﻭﻧﻜﻮ ﭘﺨﭙﻠﻮ ﻋﻠﻤﻲ ﻫﺎﻧﺪﻭ ﻫڅﻮ ﻛﯥ‬
‫ﺩﺍ ﺧﺒﺮﻩ ﺳﭙﻴﻨﻪ ﻛړې ﭼﯥ ﭘښﺘﺎﻧﻪ ﺍﺭﻳﺎﻳﺎﻥ ﺩﻱ ﺍﻭ ﭘښﺘﻮ ﺩ ﻫﻨﺪﻭ ﺍﺭﻭﭘﺎﻳﻲ ژﺑﻮ څﺨﻪ ﻫﻐﻪ ژﺑﻪ ﺩﻩ ﭼﯥ ﭘﻪ ﻫﻨﺪﻭ‬
‫ﺍﺭﻳﺎﻳﻲ څﺎﻧګﻪ ﻛﯥ ﺭﺍځﻲ‪ ،‬ﺑﻴﺎ ﺩ ﺩﻏﯥ څﺎﻧګﯥ ﺍﺭﻳﺎﻳﻲ ډﻟګۍ ﻛﯥ ﺷﺎﻣﻠﻴږﻱ ﺍﻭ ﺩ ﺍﺭﻳﺎﻳﻲ ډﻟګۍ ﭘﻪ ﺷﻤﺎﻝ ﺧﺘﻴځ‬
‫ښﺎﺥ ﭘﻮﺭې ﺍړﻩ ﻟﺮﻱ … ﺍﻭﺱ ﭼﯥ ﻟﺮﻏﻮﻧﭙﻮﻫﺎﻧﻮ ﺍﻭ ژﺑﭙﻮﻫﺎﻧﻮ ﺑﯥ ﺑﻨﺴټﻮ ﺍﻭ ﻏﻮﻟﻮﻭﻧﻜﻮ ﺍﻧﺪﻭﻧﻮ ﺍﻭ ﺷﻜﻮﻧﻮ ﺗﻪ‬
‫ﺩ ﭘﺎﻯ ټﻜﻰ ﺍﻳښﻰ ﺩﻯ‪ ،‬ﺍﻭﺳﻨﻲ ﺍﻭ ﺭﺍﺗﻠﻮﻧﻜﻲ ﻛﻮﻝ ﺗﻪ ﺍړﻳﻨﻪ ﻧﻪ ﺑﺮﻳښﻲ ﭼﯥ ﺗﯧﺮې ﺯړې ﺑﺒﻮﻻﻟﯥ ﺑﻴﺎﺑﻴﺎ ﭘﺨﭙﻠﻮ‬
‫ﻟﻴﻜﻨﻮ ﻛﯥ ﺭﺍ ﻏﺒﺮګﯥ ﻛړﻱ‪ .‬ﻭړﺍﻧﺪﻳﺰ ﺩﺍ ﺩﻯ ﭼﯥ ﺩ ﺳﺎﻳﻨﺲ ﺍﻭ ﭘﺮﻣﺨﺘﻠﯥ ﺗﻜﻨﺎﻟﻮژﻱ ﭘﻪ ﺭڼﺎ ﻛﯥ ﺩﺩې ﺍﻭﻟﺲ‬
‫ﭘﻴﺪﺍﻳښﺖ ﺍﻭ ﭘﺎﻳښﺖ ﺩ ﺗﺎﺭﻳﺦ ﺍﻭ ژﺑﭙﻮﻫﻨﯥ ﻟﻪ ﻣﺨﯥ ﭘﻪ ﻧﻮﻱ ﻋﻠﻤﻲ ﻣﻴﺘﻮﺩ ﻧﻮې څﯧړﻧﯥ ﭘﻴﻞ ﻛړﻱ ‪ .‬ﺩﺍ ﭼﯥ ﺩ‬
‫ﻛﻴﺲ ﻋﺒﺪﺍﻟﺮﺷﻴﺪ ﺍﻓﺴﺎﻧﻮﻱ ﺷﺘﻪ ﻭﺍﻟﻰ ﭘﻪ ﺭﻭﺍﻳﺘﻮﻧﻮ ﻛﯥ ﻟږې ﻳﺎ ډﯦﺮې ﺭﻳښﯥ ځﻐﻠﻮﻟﻲ ﺩﻱ ﺩﺍ ﺩ ﺍﻭږﺩﻩ ﻣﻬﺎﻝ‬
‫ﺧﺒﺮﻩ ﻧﻪ ﺩﻩ ﺧﻮ ﭘﻪ ﺩې ډﻭﻝ ﺍﻓﺴﺎﻧﻮﻱ ﺧﺒﺮﻭ ﻏﻮﺭ ﻏﻮﺭﻩ ﺑﺮﻳښﻲ ﻟﻜﻪ ﺳﺘﺮ ﻛﻬﺰﺍﺩ ﭼﯥ ﭘﻪ ﻭﺭﺗﻪ څﯧړﻧﻮ ﺗﻴﺎﺭﻩ‬
‫ګﻮټﻮﻧﻪ ﺭڼﺎ ﻛړﻱ ﺩﻱ‪ .‬ﭘﻪ ﺗﯧﺮﻩ ﺩ ﻏﺮﻏښﺖ ﻳﺎ ګﺮﺷﺎﺳﺐ ﭘﻪ څﯧړﻧﻪ ﻛﯥ ﭼﯥ ﻟﻪ ﻳﻮې ﺧﻮﺍ ﻳﯥ ﺩﺧﭙﻠﻮ ﻋﻠﻤﻲ‬
‫څﯧړﻧﻮ ﻧﭽﻮړ ﻭړﺍﻧﺪې ﻛړﻯ ﺍﻭ ﻟﻪ ﺑﻠﯥ ﺧﻮﺍﻳﯥ ﺩ ﺳﺘﺮ ﺷﺎﻋﺮ "ﺣﻜﻴﻢ ﺍﺳﺪﻱ ﻃﻮﺳﻲ" ﺷﻌﺮﻭﻧﻪ ﺗﻔﺴﻴﺮ ﻛړﻱ ﺍﻭ‬
‫څﯧړﻟﻲ ﺩﻱ ‪ .‬ﻧﻮﻣﻮړﻱ ﭘﻪ ﺩﻏﻪ ﻛﺘﺎﺏ ﻛﯥ ﺩ ﺑﻴټﻨﻲ )ﺑﻴټ=ﺍﺗﺮﻳﺖ(‪ ،‬ﺳړﺑﻦ )ﺳﺮﻭﻧﺪ( ﺍﻭ ﭘﻪ ﺗﯧﺮﻩ ﺩ ﻏﺮﻏښﺖ‬
‫)ګﺮﺷﺎﺳﺐ = ﻏﺮﺷﺎﺳﺐ…( ﭘﻪ ﺍړﻩ ﺍﻭږﺩې ﺧﺒﺮې ﻛړﻱ ﺩﻱ ﺍﻭ ﺩﺍﺳﯥ ﻳﯥ ﭘﻪ ګﻮﺗﻪ ﻛړې ﭼﯥ ﺩﻏﻪ ﭘښﺘﻮﻥ‬
‫ﻣﯧړﻩ ﺩ )‪ ( 3000-2400‬ﻛﺎﻟﻪ ﺩ ﻣﺨﻪ ژﻭﻧﺪ ﻛړﻯ ﺩﻯ ‪" .‬ﻛﻪ ﭼﯧﺮې ﺩ ﺍﻭﺳﺘﺎ ﻟﻪ ﻣﺨﯥ ﺩﺩﻏﻪ ﺳﺘﺮ ﺍّﺗﻞ ﺩ ژﻭﻧﺪ‬
‫ﻧﯧټﻪ ﻭﺳﭙړﻭ … ﻧﻮ ﺩ ﻏﺮﻏښﺖ –ګﺮﺷﺎﺳﺐ ژﻭﻧﺪ ﺩ ‪ 2400‬ﺍﻭ ﻳﺎ ‪ 3000‬ﻛﺎﻟﻮ ﭘﻪ ﺷﺎﻭﺧﻮﺍ ﻛﯥ ﺍټﻜﻠﯧﺪﻟﻰ ﺷﻲ‬
‫… ﺯﻩ ﺩﺩې ﺍﻧﺪ ﭘﻠﻮﻯ ﻳﻢ ﺍﻭ ﺗﺎﻳْﺪﻭﻡ ﻳﯥ ‪) ".‬ﻭګﻮﺭۍ ﻏﺮﻏښﺖ ﻳﺎ ګﺮﺷﺎﺳﺐ ﻛﻬﺰﺍﺩ ﻟﻮﻣړﻯ ﻣﺦ(‪ .‬ﻓﺮﺍﻧﺴﻮﻱ‬
‫ﻟﺮﻏﻮﻧﭙﻮﻩ "ﺩﺍﺭﻣﺴټټﺮ "ګﻬﺮﺷﺎﺳﺐ" ﺩ ﻛﺎﺑﻞ ﺩ ﻳﻮﻩ ﺍّﺗﻞ ﭘﻪ ﻧﻮﻡ ﭘﯧﮋﻧﻲ ‪ .‬ﺩﺍﺭﻧګﻪ ﺗﺎﺭﻳﺨﭙﻮﻩ ﻛﻬﺰﺍﺩ ﺑﻴټ ﻧﻴﻜﻪ ﻳﺎ‬
‫ﺑﻴټﻦ ﻟﻪ ﺩې ﺳﺮﺑﯧﺮﻩ ﺩ "ﺍﺗﺮﺕ" ﭘﻪ ﻧﻮﻡ ﻫﻢ ﻳﺎﺩ ﻛړﻯ ﺩﻯ ﺍﻭ ډﺍګﻴﺰﻩ ﻛړې ﻳﯥ ﺩﻩ ﭼﯥ ﺩﺍ ﺩ ﺍﻭﺳﺘﺎ ﭘﻪ ﻛﺘﺎﺏ ﻛﯥ‬
‫ﺭﺍﻏﻠﻲ ﻧﻮﻣﻮﻧﻪ ﺩﻱ ﻛﻪ ﭼﯧﺮې "ﺍﺗﺮﺕ" ﺩ "ﺍﺗﺮﻁ" ﭘﻪ ﺑڼﻪ ﻫﻢ ﻭﻛﺎږﻝ ﺷﻲ ﻛﻮﻡ ﺑﺎﻙ ﻧﻪ ﻟﺮﻱ ‪.‬ﻧﻮﻣﻮړﻱ ﺩ ﺍﺗﺮﺕ‬
‫)ﺑﯧټﻨﻲ ( ﭘﻪ ﺍړﻩ ﻟﻴﻜﻠﻲ ﺩﻱ‪" :‬ﺍﺗﺮﺕ ﺩ ﻧﻮﺭﻭ ﺷﻬﺰﺍﺩګﺎﻧﻮ ﭘﻪ ﭘﺮﺗﻠﻪ ډﯦﺮﻩ ﻭﺍﻛﻤﻨۍ ﭼﻠﻮﻟﯥ ﺩﻩ …" )ﻏﺮﻏښﺖ‪،‬‬
‫ګﺮﺷﺎﺳﺐ ﻛﻬﺰﺍﺩ ‪ 8‬ﻣﺦ( ﻫﻤﺪﺍ ﺭﺍﺯ ﺩ ﻫﯧﻮﺍﺩ ﻧﺎﻣﺘﻮ ﺗﺎﺭﻳﺨﭙﻮﻩ ﻏﺒﺎﺭ ﭘﻪ ﺩې ﺍړﻭﻧﺪ ﻛښﻠﻲ ﺩﻱ‪ …" :‬ډﯦﺮ ﻧﺎﻣﺘﻮ‬
‫ﺍﺗﻼﻥ ﺯﻣﻮږ ﺩ ﻫﯧﻮﺍﺩ ﭘﻪ ﺳﻴﺴﺘﺎﻥ ﻛﯥ ﺭﺍ ﭘﻮﺭﺗﻪ ﺷﻮﻱ ﭼﯥ ﺩﻏﻪ ﺍﺗﻼﻥ ﺩ ﺟﻤﺸﻴﺪ ﻟﻪ ﭘښﺘﻪ ﺩﻱ… ﺟﻤﺸﻴﺪ ﭼﯥ ﺩ‬
‫ﺯﺍﺑﻠﻲ ﻛﻮﺭﻧګ ﺷﺎﻩ ﻟﻪ ﻟﻮﺭ ﺳﺮﻩ ﻭﺍﺩﻩ ﻭﻛړ ﻟﻪ ﻫﻐﯥ څﺨﻪ ﺩ "ﺗﻮﺭ" ﭘﻪ ﻧﻮﻡ ﺯﻭﻯ ﻭﺯﯦږﯦﺪ ‪ .‬ﻟﻪ ﻫﻐﻪ څﺨﻪ "ﺷﻴﺪ‬
‫ﺳﭗ" ﻟﻪ ﻧﻮﻣﻮړﻱ څﺨﻪ )ﺗﻮﺭګ( ﺍﻭ ﻟﻪ ﻃﻮﺭګ څﺨﻪ "ﺷﻢ" ﻟﻪ ﻫﻐﻪ څﺨﻪ "ﺍﺛﺮﺕ" ﺍﻭ ﻟﻪ ﻧﻮﻣﻮړﻱ څﺨﻪ‬
‫"ګﺮﺷﺎﺳﺐ" )ﻏﺮﺷﺎﺳﭗ( ﺍﻭ ﻟﻪ ګﺮﺷﺎﺳﭗ څﺨﻪ "ﻧﺮﻳﻤﺎﻥ" ﻟﻪ ﻫﻐﻪ ﻧﻪ "ﺳﺎﻡ" ﻟﻪ ﺳﺎﻡ ﻧﻪ "ﺯﺍﻝ" ﺍﻭ ﻟﻪ ﺯﺍﻝ ﻧﻪ‬
‫"ﺭﺳﺘﻢ" ﻭﺯﯦږﯦﺪ ‪) ".‬ﺗﺎﺭﻳﺨﻲ ﺟﻐﺮﺍﻓﻴﻪ ‪277‬ﻣﺦ( ﺩ ﺳﻴﺴﺘﺎﻥ ﭘﻪ ﺗﺎﺭﻳﺦ ﺍﻭ "ﺍﺣﻴﺎﻯ ﺍﻟﻤﻠﻮﻙ" ﻛﯥ ﻫﻢ ﺩﺩې‬
‫ﺧﺒﺮې ﭘﺨﻠﻰ ﺷﻮﻯ ﭼﯥ ﺩ" ﺍﺛﺮﺕ" ﺯﻭﻯ "ګﺮﺷﺎﺳﭗ" ﺩ ﺧﭙﻞ ﺳﻔﺮ ﭘﻪ ﺗﺮڅ ﻛﯥ ﺩ ﺍﻧﺎﺭ ﺍﻭ ﺧﺮﻣﺎ ﻭﻧﻪ ﻭﻟﻴﺪﻩ‬
‫ﭼﯥ ﻟﻪ ﺑﺎﺑﺘﻪ ﻳﯥ ﺩﺳﻴﺴﺘﺎﻥ ﺑﻨﺴټ ﻛﯧښﻮﺩ ‪ .‬ﺩﺍﺳﯥ ﻫﻢ ﻭﻳﻞ ﻛﻴږﻱ ﭼﯥ ﺳﺎﻛﺎﻥ ﭘﻪ )‪ 128-136‬ﻣﺨﺰﻳږﺩﻱ ﻛﯥ (‬
‫ﺩﻏﯥ ﺳﻴﻤﯥ )ﺯﺭﻧګ =ﺳﻜﺴﺘﺎﻥ=ﺳﻴﺴﺘﺎﻥ=ﺳﺠﺴﺘﺎﻥ( ﺗﻪ ﺭﺍﻏﻠﻞ ﻧﻮ ځﻜﻪ ﺩﻏﻪ ﺳﻴﻤﻪ ﭘﻪ ﻳﺎﺩﻭ ﺷﻮﻭ ﻧﻮﻣﻮﻧﻮ‬
‫ﺑﻠﻞ … ‪Scoolotes‬ﻭﻧﻮﻣﻮﻝ ﺷﻮﻩ‪ .‬ﺩ ﻫﯧﺮﻭﺩﺕ ﻟﻪ ﺍﻧﺪﻩ ﻛﺎږﻭ‪ …" :‬ﺍﺭﻭﭘﺎﻳﻲ ﺳﺎﻛﺎﻧﻮ ځﺎﻧﻮﻧﻪ "ﺳﻜﻠﺖ"‬
‫ﺩﺍﺭﻳﻮﺵ ﻫﻢ ﺳﺎﻛﺎﻧﻮ "ﺳﻜﻪ" ﺑﻠﻠﻲ ﺩﻱ …")ﭘښﺘﻮ ﺍﻭ ﭘښﺘﺎﻧﻪ …‪2‬ﻣﺦ( ‪ .‬ﻭﻟﯥ ﻫﻐﻪ ﺍﺭﻳﺎﻳﻲ ﺳﺎﻛﺎﻥ ﭼﯥ ﻣﺦ ﭘﻪ‬
‫ﻣﻴﻨځﻨۍ ﺍﺳﻴﺎ ﺭﺍ ﻣﺎﺕ ﺷﻮﻱ ﺩﻱ ﺩﺍ ﺩ ﻫﻐﻮ ﺳﺎﻛﺎﻧﻮ ﭘﺎﺗﯥ ﺷﻮﻧﻲ ﺩﻱ ﭼﯥ ﺩ ﺍﻭﻣﯥ ﻣﺨﺰﻳږﺩﻱ ﭘﯧړۍ ﭘﻪ ړﻭﻣﺒﻴﻮ‬
‫ﻛﯥ ﺩ ﻗﻔﻘﺎﺯ ﻟﻪ ﻏﺮﻭﻧﻮ ﺭﺍ ﻭﺍﻭښﺘﻞ ﻧﻮ ځﻜﻪ ﺧﻮ "ﺩ ﺳﺎﻛﺎﻧﻮ ژﺑﻪ ﺳﺮﻩ ﺗﻮﭘﻴﺮ ﻟﺮﻱ ﺍﻭ ﻟﻮﻳﺪﻳﺰ ﺳﺎﻛﺎﻥ ﻟﻪ ﺧﺘﻴﺰﻭ‬
‫ﺳﺎﻛﺎﻧﻮ ﺳﺮﻩ ﺩ ژﺑﺎړﻥ ﭘﻪ ﻭﺳﻴﻠﻪ ﺧﺒﺮې ﺍﺗﺮې ﻛﻮﻱ " )ﻛﻠﻪ ﭼﯥ ﺳﺎﻛﺎﻥ ﺩ ﺍﻭﺳﻨﻲ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ځﻨﻮ ﺳﻴﻤﻮ ﻛﯥ‬
‫ځﺎﻯ ﭘﻪ ځﺎﻯ ﺷﻮﻝ ﺍﻭ ﺑﻴﺎ ﻛﻠﻪ ﭼﯥ ﺩ ﻭﺍﻙ ﺍﻭ ﺗﺎﺝ څښﺘﻦ ﺷﻮﻝ ﻧﻮﻣﻮړﻱ ﺩ ﻫﯧﻮﺍﺩ ﺷﻤﺎﻝ ﺧﺘﻴﺰې ﺍﻭ ﺷﻤﺎﻝ‬
‫ﻟﻮﻳﺪﻳﺰې ﺳﻴﻤﯥ ﻭﻧﻴﻮﻟﯥ ﺍﻭ ﺑﻴﺎ ﻳﯥ ﻫﺮ ﻟﻮﺭﻱ ﺗﻪ ﻣﺨﻪ ﻛړﻩ ﭼﯥ ﭘﻪ ﭘﺎﻯ ﻛﯥ ﺍﻥ ﺗﺮ ﻫﻨﺪﻭﺳﺘﺎﻧﻪ ﭘﻮﺭې ﭘﺮ ﻣﺦ‬
‫ﻻړ ‪.‬ﭘﻪ ښﻜﺎﺭﻩ ﺧﻮ ﺍﻓﻐﺎﻧﺎﻧﻮ )ﭘښﺘﻨﻮ( ﺩ ﻏﺰﻧﻮﻱ ﻣﺤﻤﻮﺩ ﺍﻭ ﻧﻮﺭﻭ ﻏﺰﻧﻮﻱ ﺷﺎﻫﺎﻧﻮ ﺩ ﻟښﻜﺮ ﻳﻮﻩ ﺳﺘﺮﻩ ﺑﺮﺧﻪ‬
 ‫ﺟﻮړﻭﻟﻪ ‪ .‬ﻣګﺮ ﭘﻪ ﻏﻮﺭ ﻣﯧﺸﺘﻮ ﻫﻐﻮ ﺧﭙﻠﻪ ﺍﺯﺍﺩﻱ ﺳﺎﺗﻠﯥ ﻭﻩ ﺍﻭ ښﺎﻳﻲ ﺩﺍﺳﯥ ﺷﺎﻫﺎﻥ ﻳﯥ ﺩﺭﻟﻮﺩﻟﻲ ﭼﯥ ﺍّﺭﻩ ﻳﯥ‬
‫ﺩ ﻟﺮﻏﻮﻧﻲ ﺍّﺭﻳﺎﻧﺎ ﻳﻮﻩ ﺿﺤﺎﻙ ﻧﻮﻣﻲ ټﻮﻟﻮﺍﻙ ﺗﻪ ﺭﺳﻴﺪﻩ ‪) .‬ﺍﻟﻔﺴټﻦ ‪ 158-9‬ﻣﺦ ( ډﯦﺮﻭ ﻟﺮﻏﻮﻧﭙﻮﻫﺎﻧﻮ ﺍﻭ‬
‫څﯧړﻭﻧﻜﻮ ﺿﺤﺎﻙ ﺩ ﺳﻬﺎﻙ ﻣﺘﺮﺍﺩﻑ ګﻨﻠﻰ ﻧﻮ ځﻜﻪ ﺧﻮ "ﻫﻤﺪﺍﺳﯥ ﺍﺳﺎﻃﻴﺮﻱ " ﺿﺤﺎﻙ ﻛﻴﺪﺍﻯ ﺷﻲ ﺩﻳﻮ‬
‫ﺗﺎﺭﻳﺨﻲ ﻭﺍﻗﻴﻌﺖ "ﺳﻬﺎﻙ" ﺯﺑﺎﺕ ﺷﻲ ‪).‬ﺯﻳﺎﺭ ‪142‬ﻣﺦ( ﻟﻜﻪ څﻨګﻪ ﭼﯥ ﺩ ﺿﺤﺎﻙ ﭘﻪ ﺍړﻩ ﺍﺳﺎﻃﻴﺮﻱ ﺍﻧګﯧﺮﻧﯥ‬
‫ځﺎﻯ ځﺎﻯ ﺩ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﭘﻪ ﻟﺮﻏﻮﻧﻲ ﺗﺎﺭﻳﺦ ﻛﯥ ګﻮﺭﻭ ﺩﺍ ﺭﻧګﻪ ﺩ ﻏﺮﻏښﺖ‪ ،‬ﺑﻴټﻦ ‪ ،‬ﺳړﺑﻦ )ﺍﺗﺮﻁ ‪ ،‬ګﺮﺷﺎﺳﺐ‬
‫(‪ ،‬ﻳﻤﺎ )ﻳﻢ‪-‬ﺟﻢ‪-‬ﺟﻤﺸﻴﺪ( ﺍﻭ ﺩ ﻧﻮﺭﻭ ﭘﻪ ﺍړﻩ ﻫﻢ ﺍﻭږﺩې ‪ ،Hio Shengah‬ﺳﺮﻧﺪ( ﺍﻓﺮﺍﺳﻴﺎﺏ‪ ،‬ﻫﻮﺷﻨګ )‬
‫څﺮګﻨﺪﻭﻧﯥ ﺷﻮﻱ ﺩﻱ گ ﻛﻪ ﭼﯧﺮې ﺿﺤﺎﻙ ﺩ" ﺳﺎﻛﻮ" ﻣﻌﺮﺏ ﻭﻱ ﻧﻮ ﺳﺎﻛﺎﻧﻮ ﺧﻮ ﺩ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﭘﻪ ﻟﺮﻏﻮﻧﻲ‬
‫ﺗﺎﺭﻳﺦ ﻛﯥ ﻭړ ځﺎﻯ ﺗﺮ ﻻﺳﻪ ﻛړﻯ ﺩﻯ ﺍﻭ ﺩ ﺩﺍﺳﯥ ﻳﻮې ﻟﻮﻳﯥ ﻭﺍﻛﻤﻨۍ ﺑﻨﺴټ ﻳﯥ ﻛﯧښﻮﺩ ﭼﯥ ﭘﺎﺗﯥ ﺷﻮﻧﻮ ﻳﯥ‬
‫ﭘﻪ ﻟﺴګﻮﻧﻮ ﻛﻠﻮﻧﻮ ﺣﻜﻮﻣﺖ ﻭﻛړ گ ﻫﻐﻪ ﻣﻬﺎﻝ ﭼﯥ ﻫﺨﺎﻣﻨﺸﻴﺎﻧﻮ ﺩ ﺷﭙږﻣﯥ ﻣﺨﺰﻳږﺩﻱ ﭘﯧړۍ ﭘﻪ ﺷﺎﻭﺧﻮﺍ ﻛﯥ‬
‫ﭘﻪ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺗﯧﺮﻯ ﻭﻛړ ﭘﻪ ﭘﺮﻟﭙﺴﯥ ﺗﻮګﻪ ﻳﯥ )‪ 539‬ﻕ ﻡ – ‪ 545‬ﻕ ﻡ ( ﻳﻮ ﺩ ﺑﻞ ﭘﺴﯥ ﺑﺎﺧﺘﺮ‪ ،‬ﺳﺘﺎ ګﻴﺪﻳﺎ )ﺩ‬
‫ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﻣﺮﻛﺰﻱ ﺳﻴﻤﯥ(‪ ،‬ﺳﻴﺴﺘﺎﻥ‪ ،‬ﺑﻠﻮﭼﺴﺘﺎﻥ ﺍﻭ ﺩ ګﻨﺪﻫﺎﺭﺍ ﺳﻴﻤﯥ ﻻﻧﺪې ﻛړې ﻭﻟﯥ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺷﭙږ ﻛﺎﻟﻪ ﺩ‬
‫"ﻛﻮﺭﻭﺵ" ﻟﻪ ﭘﻮځ ﺳﺮﻩ ﺟګړﻩ ﻭﻛړﻩ ﭼﯥ ﭘﻪ ﭘﺎﻯ ﻛﯥ ﺩ ﻫﻐﯥ ﺧﻮﻧړۍ ﺟګړې ﻟﻪ ﺑﺎﺑﺘﻪ ﭼﯥ ﭘﻪ ﻛﺎﭘﻴﺴﺎ ﻛﯥ‬
‫ﭘﯧښﻪ ﺷﻮﻩ ﭘﺨﭙﻠﻪ ﻛﻮﺭﻭﺵ ﭘﻪ ‪ 529‬ﻕ ﻡ ﻛﺎﻝ ﻛﯥ ﻭﻭژﻝ ﺷﻮ‪ .‬ﺩﺍ ﺩ ﻟﻴﻜﻠﻲ ﺗﺎﺭﻳﺦ ﻳﻮﻩ ﭘﺎڼﻪ ﻭﻩ ﭼﯥ ﺩﺩې ﺟګړې‬
‫ﻳﺎﺩﻭﻧﻪ ﻛﻮﻱ ﺧﻮ ﻟﻜﻪ څﻨګﻪ ﭼﯥ ﺩ ﻟﺮﻏﻮﻧﻲ ﺑﺎﺧﺘﺮ ﺩ ﺑﻨﺴټ ﭘﻪ ﻣﻬﺎﻝ ﻟﻴﻚ ﺍﻭ ﻟﻮﺳﺖ ﻧﻪ ﻭﻭ ﭼﯥ ﺩ ﻫﻐﻪ ﻣﻬﺎﻝ‬
‫ټﻮﻟﯥ ﻓﺮﻫﻨګﻲ ﺷﺘﻤﻨۍ ﻳﯥ ﺩ ﻛﺘﺎﺏ ﭘﻪ ﺑڼﻪ ﻛښﻠﯥ ﻭﺍﻯ ﻧﻮ ځﻜﻪ ﺧﻮ ﻧﺎ ﻟﻮﺳﺘﻮ ﺩﻏﻪ ﭘﯧښﯥ ﺩ ﺍﻭﻟﺴﯥ ﻛﻴﺴﻮ ﭘﻪ ﺑڼﻪ‬
‫)ﭘﻠﻜﻮﺭ( ﺳﻴﻨﻪ ﭘﻪ ﺳﻴﻨﻪ ﺍﻭ ﺧﻮﻟﻪ ﭘﻪ ﺧﻮﻟﻪ ﻟﻪ ﻳﻮﻩ ﻛﻮﻝ ﻧﻪ ﺑﻞ ﻛﻮﻝ ﺗﻪ ﻏﺒﺮګﯥ ﻛړﻱ ﺩﻱ … ﺍﻭﺱ ﻧﻮ‬
‫څﯧړﻭﻧﻜﻲ ﺩﯦﺘﻪ ﺍړ ﺩﻱ ﭼﯥ ﺍﺳﺎﻃﻴﺮﻭ‪ ،‬ﺍﻭﻟﺴﻲ ﻛﻴﺴﻮ ﺍﻭ ﻳﺎ ﻟږ ﺗﺮﻟږﻩ ﻟﺮﻏﻮﻧﻮ ﺍﻭﺳﺘﺎﻳﯥ ﺍﻭ ﻭﻳﺪﻱ ﺍﺛﺎﺭﻭ ﺗﻪ‬
‫ﭘﺎﻣﻠﺮﻧﻪ ﻭﻛړﻱ ﺍﻭ ﺩ ﻳﻮﻩ ﻋﺎﻟﻢ ﺧﺒﺮﻩ ﭼﯥ "ﺗﺎﺭﻳﺦ ﭘﻪ ﺍﻓﺴﺎﻧﻪ ﻛﯥ ﺩﻱ" ﭘﻪ ﺩﻏﻪ ﺑﻨﺴټ ﺧﭙﻠﯥ ﻟﻴﻜﻨﯥ ﺑﺸﭙړې ﻛړﻱ‬
‫ﺳﺮﻩ ډﯦﺮ ځﻠﻪ ﭘﻪ ﺍﻭﺳﺘﺎ ﻛﯥ ﺩ "ﭘﺮﻩ ﺩﺍﺕ " ﭘﻴﺸﺪﺍﺩﻱ ‪ .Hio – Shengah‬ﺩ ﺳﺎﺭﻱ ﭘﻪ ﺗﻮګﻪ "ﻫﻴﻮﺷﻨګﻪ"‬
‫ﻧﺴﺒﺘﻲ ﺻﻔﺖ ﺭﺍﻏﻠﻰ ﺩﻯ ﺍﻭ ﺑﻴﺎ "ﭘﻴﺸﺪﺍﺩﻳﺎﻥ " ﺯﻣﻮږ ﭘﻪ ﻟﺮﻏﻮﻧﻲ ﺗﺎﺭﻳﺦ ﻛﯥ ﻭړ ځﺎﻯ ﻟﺮﻱ ‪ .‬ﻛﻪ ﭼﯧﺮې‬
‫"ﻫﻮﺷﻨګ" ﺩﺍﺭﻳﺎﻳﺎﻧﻮ ﻟﻮﻣړﻯ ﻧﻴﻜﻪ ګڼﻞ ﺷﻮﻯ ﭘﻪ "ﻭﻳﺪﻱ" ﺳﺮﻭﺩﻭﻧﻮ ﻛﯥ ﺑﻴﺎ ﺩ ﺍﺭﻳﺎﻳﺎﻧﻮ ﻟﻮﻣړۍ ﻣﻮﺭ ﺍﻭ ﭘﻼﺭ‬
‫"ﻳﻢ" ﺍﻭ "ﻳﻤﻲ" ګڼﻲ ‪ .‬ﺑﻴﺎ ﺯﻣﻮږ ﺩ ﻫﯧﻮﺍﺩ ﭘﻪ ﻟﺮﻏﻮﻧﻲ ﺗﺎﺭﻳﺦ ﻛﯥ ﻟﻜﻪ څﻨګﻪ ﭼﯥ ﭘﻴﺸﺪﺍﺩﻳﺎﻥ ﭘﯧﮋﻧﻮ ﺩﺍ ﺭﻧګﻪ‬
‫"ﻳﻢ‪ ،‬ﻳﻤﺎ‪ ،‬ﺟﻢ ﺍﻭ ﺟﻤﺸﻴﺪ" ﻫﻢ ﭘﯧﮋﻧﻮ ‪ .‬ﺩ ﺍﻭﺳﺘﺎ ﭘﻪ ﻟﺮﻏﻮﻧﻮ "ګﺎټﻮﻧﻮ " ﻛﯥ "ﻳﻤﺎ" ﺩ "ﻳﻤﻪ" ﭘﻪ ﺑڼﻪ ﻛښﻞ ﺷﻮﻯ‬
‫ﺩﻯ ‪ .‬ﻏﺮﺷﺎﺳﭗ ﻳﺎ ګﺮﺷﺎﺳﭗ ﻫﻢ ﭘﻪ ﺍﻭﺳﺘﺎﻳﻲ ﻣﺘﻮﻧﻮ ﻛﯥ ﺩ ﻳﻮﻩ ﺳﺘﺮ ﺍﻭ ﺯړﻭﺭ ﺍﺗﻞ ﭘﻪ څﯧﺮ ﭘﻪ ګﻮﺗﻪ ﺷﻮﻯ ﺩﻯ‬
‫ﺍﻭ ﺯﻳﺎﺗﻪ ﺷﻮې ﺩﻩ ﭼﯥ ﺩﻏﻪ ﺍﺗﻞ ﺗﺮ ﻛﺎﺑﻠﻪ ﺭﺍ ﻭﺭﺳﻴﺪ )ﻛﺎﺑﻞ ﺩ ﻭﺍﻛﺮﺗﻪ ﭘﻪ ﺑڼﻪ ﺍﻧځﻮﺭ ﺷﻮﻯ ﭼﯥ ﺑﻴﺎ ﭘﻪ ﭘﻬﻠﻮﻱ‬
‫ﻛﺎﭘﻮﻝ ژﺑﺎړﻝ ﺷﻮﻯ ﺩﻯ( ﺍﻭ ﭘﻪ ﻳﻮﻩ ښﻜﻠﯥ ﻧﺠﻠﻰ ﻣﻴﻦ ﺷﻮ… "ﺩ ﺳﻴﺴﺘﺎﻥ ﺩ ﺗﺎﺭﻳﺦ ﭘﻪ ﺣﻮﺍﻟﻪ ﺩ ښﺎﺭ ﺑﻨﺴټ‬
‫ګﺮﺷﺎﺳﭗ ﺍﻳښﻰ ﺩﻯ ‪) ".‬ﻟﺮﻏﻮﻧﻲ ﺍﺭﻳﺎﻳﺎﻥ ﺧﻴﺮﻣﺤﻤﺪ ﺳﺎﺩ ‪96‬ﻣﺦ( ﻟﻪ ﻳﻮې ﺧﻮﺍ څﯧړﻭﻧﻜﻲ ﻛﺎږﻱ ﭼﯥ ﺩ‬
‫ﺳﻴﺴﺘﺎﻥ ﺑﻨﺴټ "ﻏﺮﺷﺎﺳﺐ" ﺍﻳښﻰ ﺍﻭ ﻟﻪ ﺑﻠﯥ ﺧﻮﺍ ﻛﻮﺭﻧﻲ ﺍﻭ ﺑﻬﺮﻧﻲ څﯧړﻭﻧﻜﻲ ﭘﻪ ﺩې ﺍﻧﺪ ﺩﻱ ﭼﯥ ﺩ ﺳﻴﺴﺘﺎﻥ‬
‫ﻧﻮﻡ ﺩ ﺳﺎﻛﺎﻧﻮ ﺩ ټﺒﺮ ﻧﺴﺒﺘﻲ ﻧﻮﻡ )ﺳﻜﻪ‪ ،‬ﺳﺎﻙ‪ ،‬ﺳﻬﺎﻙ‪ ،‬ﺳﻴﺴﺘﺎﻥ‪ ،‬ﺳﻜﻴﺴﺘﺎﻥ‪ ،‬ﺳﻜﻴﺘﺎﻥ‪ ،‬ﺳﺴﺘﺎﻥ( ﺩﻯ ‪ .‬ﭘﻪ ﺗﺎﺭﻳﺦ‬
‫ﻛﯥ ځﻨﻮ څﯧړﻭﻧﻜﻮ ﺩ ﺳﺎﻛﺎﻧﻮ ﭘﻪ ﺍړﻩ ﺩﺍ څﺮګﻨﺪﻭﻧﯥ ﻫﻢ ﻛړﻱ ﭼﯥ ﺩﻏﻪ ټﺒﺮ ﭘﻪ ﻟﻮﻣړﻱ ﺳﺮ ﻛﯥ ﺩﻭﻩ ﻣﻬﻤﯥ‬
‫ﭘﻼﺯﻣﯧﻨﻲ ﺟﻮړې ﻛړې ‪ .‬ﻟﻮﻣړﻯ ﭼﯥ ﺩﻏﻪ ﺗﻮﻛﻢ ﺩ ﭘﺎﻣﻴﺮ ﺩ ﻏﺮﻭﻧﻮ څړځﺎﻳﻮﻧﻮ ﺗﻪ ﻭﺭ ﺷﯧﻮﻩ ﺷﻮ ﻧﻮ ﺑﻴﺎ ﻳﯥ ﺩ‬
‫ﻳﻮې ﻭړې ﻭﺍﻛﻤﻨۍ ﺑﻨﺴټ ﻛﯧښﻮﺩ ﺍﻭ ﺩ "ﻛﻨګ ﺩژ" )ﺩ ﺍﻭﺳﻨﻲ ﻛﻨﺪﺯ ﻧﻮﻡ ﻫﻢ ﻟﻪ ﺩﻏﻪ ﻧﻮﻡ ﻧﻪ ﺍﺧﺴﺘﻞ ﺷﻮﻯ ﺩﻯ(‬
‫ﺳﻴﻤﻪ ﺩ ﺩﻭﻯ ﺩ ﻭﺍﻛﻤﻨۍ ﭘﻼﺯﻣﯧﻨﻪ ځﻜﻪ ګڼﻞ ﺷﻮې ﻫﻐﻪ ﻣﻬﺎﻝ ﭼﯥ ﺳﺎﻛﺎﻥ ﺩ ﺍّﻣﻮ ﻟﻪ ﺳﻴﻨﺪ ﻧﻪ ﺭﺍﭘﻮﺭې ﻭﺗﻠﻲ ﻧﻮ‬
‫ښﺎﻳﻲ ﭼﯥ ﺩﻏﻪ ځﺎﻯ ﻳﯥ ﻧﻴﻮﻟﻰ ﻭﻱ ‪ .‬ﻟﻪ ﺩې ﺳﺮ ﺑﯧﺮﻩ ﺩﺍﺳﯥ ﺭﻭﺍﻳﺘﻮﻧﻪ ﻫﻢ ﺷﺘﻪ ﭼﯥ ښﺎﻳﻲ ﭘﻪ "ﻛﻨګ ﺩژ" ﻛﯥ‬
‫ﺑﻪ ﻳﻮﻩ ﺷﺎﻫﻲ ﻣﺎڼۍ ﻟﻪ ﭘﺨﻮﺍﻧﻪ ﻭﺩﺍﻧﻪ ﻭﻩ ﭼﯥ ﺩ ﺍﻓﺮﺍﺳﻴﺎﺏ ﻟﻪ ﺗﯧښﯥ ﻭﺭﻭﺳﺘﻪ "ﻛﻴﺎﻧﻲ" ټﺒﺮ ﺩﻏﻪ ځﺎﻯ ﻻﻧﺪې‬
‫ﻛړﻯ ﻭﻭ ‪ .‬ﺩ ﺳﺎﻛﺎﻧﻮ ﺩﻭﻳﻢ ټﺎټﻮﺑﻰ ﺍﻭ ﺩ ﻭﺍﻛﻤﻨۍ ﻟﻮﻳﻪ ﭘﻼﺯﻣﯧﻨﻪ ﻳﯥ ﭘﻪ ﺳﻴﺴﺘﺎﻥ ﻛﯥ ﺗﯧﺮﻩ ﺷﻮې ﭼﯥ ﺍﻥ ﺗﺮ‬
‫ﻫﻨﺪﻭﺳﺘﺎﻧﻪ ﭘﻮﺭې ﺭﺳﻴﺪﻟﻲ ﺩﻱ ﺍﻭ ﻟﺮﻏﻮﻧﭙﻮﻫﺎﻥ ﭘﻪ ﺩې ﺍﻧﺪ ﺩﻱ ﻟﻜﻪ څﻨګﻪ ﭼﯥ ﺩ ﻣﺨﻪ ﻭﺭﺗﻪ ﺍﺷﺎﺭﻩ ﻭﺷﻮﻩ ﺩ ﻳﺎﺩ‬
‫ﺷﻮﻱ ﻧﻮﻡ ﺍﺻﻠﻲ ﺭﻳښﻪ ﺩ ﺩﻭﻱ ﻟﻪ ﻧﻮﻡ ﻧﻪ ﺭﺍ ﻭﻻړﻩ ﺷﻮې ﺩﻩ ‪ .‬ﻛﻪ ﭼﯧﺮې ﺿﺤﺎﻙ "ﺳﻬﺎﻙ" ﻭﻱ ﺍﻭﻳﺎ "ﺳﺎﻙ‬
‫ﺯﺍﻳﻲ" ﺍﺳﺤﻖ ﺯﺍﻳﻲ ﻭﻱ ﻧﻮ ﺩﺩې ﻛﻠﻤﯥ ﺍﺻﻠﻲ ﺑڼﻪ "ﺳﺎﻙ" ﺩﻯ ﭼﯥ ﭘﻪ ډﯦﺮﻭ ﻟﺮﻏﻮﻧﻮ ﻣﺘﻮﻧﻮ ﻛﯥ ﺩ "ﺳﺎﻛﺎ" ﭘﻪ‬
‫" ﭘﻪ ﺑڼﻪ ﺍﻧځﻮﺭ ﺷﻮې ﭼﯥ ﭘﻪ ﺗﻮﺭﺍﺕ ‪saka‬ﺑڼﻪ ﻛښﻞ ﺷﻮې ﺩﻩ ﺍﻭ ﭘﻪ ﻫﺨﺎﻣﻨﺸﻲ ډﺑﺮﻟﻴﻜﻮﻧﻮ ﻛﯥ ﺩﻏﻪ ﻛﻠﻤﻪ ﺩ "‬
‫" ﻳﺎﺩﻩ ﺷﻮې ﺩﻩ ‪ .‬ﭘﻪ ﻟﻨﺪﻥ ﻛﯥ ﺧﭙﻮﺭ ﺷﻮﻯ ﺍﻭ ‪Skuthui‬ﻛﯥ "ﺍﺷﻜﻮﺯ =ﺍﺷﻜﻨﺎﺯ" ﭘﻪ ﻳﻮﻧﺎﻧﻲ ﻣﺘﻮﻧﻮ ﻛﯥ "‬
‫" ﻧﺎﻣﺘﻮ ﺍﺛﺮ )ﻛﺎﻝ ‪ 215– 1954‬ﻣﺦ ( ﭼﯥ ﺩ ځﻨﻮ ﻗﻮﻣﻮﻧﻮ ﻧﻮﻣﻮﻧﻪ ‪Herodotus‬ژﺑﺎړﻝ ﺷﻮﻯ ﺩ ﻫﻴﺮﻭﺩﺕ "‬
‫ﺍﻭ ﻧﻮﺭ گ ﻫﻤﺪﺍ ‪ ، Pactyica‬ﭘﻜﺘﻴﻜﺎ ‪Bactrains‬ﭘﻪ ﻛﯥ ﺭﺍﻏﻠﻲ ﺩﻱ ﻟﻪ ﺳﺎﻛﺎﻧﻮ ﺳﺮﺑﯧﺮﻩ "ﺍﭘﺎﺭﺗﻲ"‪ ،‬ﺑﺎﻛﺘﺮﻳﺎ‬
‫ډﻭﻝ "ﺍﻳﺮﺍﻥ ﺩ ﻫﺨﺎﻣﻨﺸﻴﺎﻧﻮ ﭘﻪ ﻣﻬﺎﻝ" ﻛﺘﺎﺏ ﻛﯥ ﻫﻢ ډﺍﻛﺘﺮ ﻣﺮﺗﻀﻰ ﺍﺣﺘﺜﺎﻡ )‪ 158‬ﻣﺦ( ﻳﺎﺩې ﺷﻮې ﺧﺒﺮې‬
 ‫ﭘﺨﭙﻞ ګټﻮﺭ ﺍﺛﺮ ﻛﯥ ﺭﺍ ﻏﺒﺮګﯥ ﻛړﻱ ﺩﻱ ﻛﻪ ﭼﯧﺮې ﺩ ﺑﯧﻼﺑﯧﻠﻮ څﯧړﻭﻧﻜﻮ ﻏﺒﺮګﻮﻧﻮﻧﻪ ﻟﻪ ﭘﺎﻣﻪ ﺗﯧﺮ ﻛړﻭ ﻭﺑﻪ‬
‫ګﻮﺭﻭ ﭼﯥ ډﯦﺮﻭ ﻟﺮﻏﻮﻧﭙﻮﻫﺎﻧﻮ ﺳﺎﻙ "ﺳﻬﺎﻙ" ګڼﻠﻲ‪ ،‬ﺍﭘﺮﻳﺘﻲ ﻳﯥ "ﺍﻭﺳﻨﻲ ﺍﭘﺮﻳﺪﻱ" ښﻮﺩﻟﻲ‪ ،‬ﺑﺨﺘﻴﺎﻥ ﻳﯥ‬
‫"ﭘﺨﺘﻮﻥ = ﭘښﺘﻮﻥ= ﭘﻜﺘﻮﻥ" ﭘﻪ ګﻮﺗﻪ ﻛړﻱ ﺩﻱ ‪.‬ﺗﺎﺯﻳﺎﻥ ﺍﻧﺪﺭ ﺣﺼﺎﺭﻱ ﻗﺎﻓﻠﻪ ﺩﺭﻗﺎﻓﻠﻪ "ﺑﺨﺘﻴﺎﻥ " ﺍﻧﺪﺭ‬
‫ﺻﺤﺎﺭﻱ ﻛﺎﺭﻭﺍﻥ ﺩﺭ ﻛﺎﺭﻭﺍﻥ "ﻓﺮﺧﻲ" ﻛﻮﻫﻬﺎ ﺩﺭ ﻫﻢ ﺷﻜﺴﺘﻪ ﺍﺑﺮﻫﺎ ﺑﺮ ﻫﻢ ﺯﺩﻧﺪ ﺗﺎﺯﻳﺎﻥ ﺍﻧﺪﺭ ﻋﻨﺎﻥ ﻭ‬
‫ﺑﺨﺘﻴﺎﻥ ﺍﻧﺪﺭ ﻣﻬﺎﺭ "ﻣﺴﻌﻮﺩ ﺳﻌﺪ ﺳﻠﻤﺎﻥ" ﺑﺨﺘﻴﺎﻥ ﭼﻮ ﻧﻮﻋﺮﻭﺳﺎﻥ ﭘﺎﻯ ﻛﻮﺑﺎﻥ ﺩﺭﺳﻤﺎﻉ ﺍﺧﺘﺮﺍﻥ ﺷﺐ ﭘﻼﺱ‬
‫ﻭﭼﺮﺥ ﻛﻮﻫﺎﻥ ﺩﻳﺪﻩ ﺍﻧﺪ ﭘﺨﺘګﺎﻥ "ﺑﺮ"ﭼﻮﻥ ﺑﺨﺘﻴﺎﻥ ﺍﻓﺘﺎﻥ ﻭ ﺧﻴﺰﺍﻥ ﻣﺴﺖ ﺷﻮﻕ ﻧﻲ ﻧﺸﺎﻧﻲ ﺍﺯﻣﻰ ﻭﺳﺎﻗﻲ ﻭﻣﻰ‬
‫ﺩﺍﻥ ﺩﻳﺪﻩ ﺍﻧﺪ "ﺧﺎﻗﺎﻧﻲ" ﺍﻭﻳﺎﺩﺍ‪ :‬ﺑﺨﺘﻴﺎﻥ ﻧﻔﺲ ﻣﻦ ﻛﻪ ﺟﺮﺱ ﺩﺍﺭ ﺷﻮﻧﺪ ﺍﺯﺩﻫﺎﻥ ﺟﺮﺱ ﺍﻓﻐﺎﻥ ﺧﺮﺍﺳﺎﻥ ﻳﺎ ﺑﻢ‬
‫"ﺧﺎﻗﺎﻧﻲ" ﺩﺍﺭﻧګﻪ "ﺳﺮﺍﻭﻟﻒ ﻛﯧﺮﻭ" ﻫﻢ ﭘﻪ ﺳﺎﺳﺎﻧﻲ ﭘﯧﺮ ﻛﯥ ﺩ"ﺩﺭﺍﻧﻴﻮ" ﺍﻭ "ﻳﻮﺳﻔﺰﻭ" ﻳﺎﺩﻭﻧﻪ ﻛﻮﻱ ﻟﻪ ﺩې‬
‫ﺳﺮﺑﯧﺮﻩ ﻳﻮ ﺷﻤﯧﺮ څﯧړﻭﻧﻜﻲ ﺍﻭ ﻟﺮﻏﻮﻧﭙﻮﻫﺎﻥ ﺑﺎﻣﻴﺰﺍﻳﻲ ﺑﺎﻣﻴﺰﻳﺎﻥ ﺑﻮﻟﻲ ﭼﯥ ﺩ ﺍﻭﺳﻨﻲ ﺑﺎﻣﻴﺎﻧﻮ ﭘﻪ ﺷﺎﻭﺧﻮﺍ ﻛﯥ‬
‫" ‪Arachosia‬ﻣﯧﺸﺖ ﺍﻭ ﻭﺩﺍﻥ ﻭﻭ گ ﺍﻛﺎډﻣﻴﺴﻦ ﺟﺎﻭﻳﺪ ﭘﺨﭙﻞ ﻛﺘﺎﺏ ﺍﻭﺳﺘﺎ ﻛﯥ ﻛﺎږﻟﻲ ﭼﯥ ﭘﻪ "ﺍﺭﺍﻛﻮﺯﻳﺎ "‬
‫ﻛﯥ ﻫﻐﻪ ﺳﻴﻤﯥ ﺭﺍځﻲ ﭼﯥ ﺍﻭﺱ ﺩ ﻏﺰﻧﻲ‪ ،‬ﺳﻠﻴﻤﺎﻥ ﻏﺮﻭﻧﻮ ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﯥ ﺗﺮ ﺍﻧﺪﻭﺱ ﭘﻮﺭې ﭘﻪ ﻏﯧږ ﻛﯧﻨﻴﺴﻲ‬
‫ﺍﻭ ﺩ ﺩﻏﻪ ﻧﻮﻡ ﺍﺻﻠﻲ ﺭﻳښﻪ "ﺍﻟﻜﻮﺯﻯ" ﺩﻯ )ﺍﻭﺳﺘﺎ –ﺟﺎﻭﻳﺪ ‪ 26‬ﻣﺦ( ﺩ ﺍﻟﻜﻮﺯﻱ =ﺍﺭﺍﻛﻮﺯﻱ ﺩ ﻛﻠﻤﯥ ﭘﻪ ﺍړﻩ ﭘﻪ‬
‫ﭘﻪ ﺑڼﻪ ﻛښﻞ ﺷﻮې‪ ،‬ﺩﺍ ﺭﻧګﻪ ﭘﻪ ﻳﻮﻧﺎﻧﻲ ﻟﻴﻜﺪﻭﺩ ﻛﯥ ﺑﻴﺎ ‪Harahwati‬ﺍﻭﺳﺘﺎ ﻛﯥ ﻫﻢ ﻳﺎﺩﻭﻧﻪ ﺷﻮې ﺍﻭ ﺩﺍ ﻛﻠﻤﻪ ﺩ‬
‫ﭘﻪ ﺷﻜﻞ ﺍﻧځﻮﺭ ﺷﻮې ﺩﻩ گ ﻟﻪ ﻳﺎﺩﻭ ﺷﻮﻭ څﺮګﻨﺪﻭﻧﻮ ﻧﻪ ډﺍګﻴﺰﻩ ﻛﻴږﻱ ﭼﯥ ﭘښﺘﺎﻧﻪ ﺍﻭﻳﺎ ‪Arachosia‬ﺩﺍ ﻛﻠﻤﻪ‬
‫ﻫﺮ ﻗﻮﻡ ﺍﻭ ټﺒﺮ ﻳﻮ ﻧﺎڅﺎﭘﻪ ﺩ ﻧړۍ ﭘﺮ ﻣﺦ ﻧﻪ ﺩﻯ ﭘﻴﺪﺍ ﺷﻮﻯ‪ .‬ﻫﺮﻭﻣﺮﻭ ﻳﯥ ﻳﻮ ﻟﻮﻯ ﺗﺎﺭﻳﺨﻲ ﻭﺍټﻦ ﺗﺮ ﺷﺎ ﻛړﻯ‬
‫ﺩﻯ‪ .‬ﭘﻪ ﺗﺎﺭﻳﺦ ﻛﯥ ﺩﺍﺳﯥ ډﯦﺮې ﺑﯧﻠګﯥ ﻟﺮﻭ ﭼﯥ ﺩ ﺳړﻳﻮ ﻧﻮﻣﻮﻧﻪ ﺩ ځﺎﻳﻮﻧﻮ ﻧﻮﻣﻮﻧﻪ ﺑﻴﺎ ﺑﻴﺎ ﻟﻪ ﻳﻮﻩ ﻧﺴﻞ ﻧﻪ ﺑﻞ‬
‫ﺗﻪ ﺭﺍ ﭘﺎﺗﯥ ﺍﻭ ﺗﮑﺮﺍﺭ ﺷﻮﻱ ﺩﻱ ‪.‬‬

‫ﺩ ﭘښﺘﻨﻮ ﺩ ﻟﻤﺮ ځﻠښﺖ ﭘﻪ ﺗﺎﺭﻳﺦ ﮐﯥ‬

‫ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﺭﻭﺡ‪ ،‬ﻟﻜﻪ ﻟﻤﺮ ﺩﺍﺳﻲ ﺩﻯ‪ ،‬ﭼﻲ ﻫﺮ ﻭﺧﺖ ﭘﻪ ﺑﺮﯦﮕښ ﺍﻭ ځﻠښﺖ ﻛﻲ ﻭ ﺍﻭ ﺩﻯ‪ .‬ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﺍﺧﻼﻕ‬
‫ﺍﻭ ﺩ ﭘښﺘﻨﻮ ﺭﻭﺣﻲ ﺍﻭ ﻋﻘﻠﻲ ﻣﺰﺍﺝ ﺍﻭ ﺩ ﺩﻭﻯ ﻣﻌﻨﻮﻱ ﺟﺬﺑﺎﺕ ﺍﻭ ﻏﺮﺍﻳﺰ‪ ،‬ﺩ ﺩﻭﻯ ﺳﭙﯧڅﻠﻲ ﻣﺸﺎﻋﺮ ﺩﺍﺳﻲ ﺩﻱ‪،‬‬
‫ﭼﻲ ﻫﻴڅ ﻭﺧﺖ ﻳﯥ ځﺎﻥ ﻧﻪ ﺩﻯ ﭘټ ﻛړﻯ ﺍﻭ ﭘښﺘﻮﻥ ﺗﻪ ﻳﯥ ﺗﺎﺭﻳﺨﻲ ﻟﻮړﺗﻮﺏ ﺍﻭ ﺷﻬﺮﺕ ﻫﻢ ﺑﺨښﻠﻰ ﺩﻯ‪ ،‬ﭘﻪ‬
‫ﺯړﻭ ﺍّﺭﻳﺎﻧﺎﻧﻮ ﻛﻲ ﺗﻘﺮﻳﺒﺎً ﺩﺭې ﺗﺮ څﻠﻮﺭﻭ ﺯﺭﻭ ﻛﺎﻟﻮ ﺩ ﻣﺨﻪ ﻫﻢ ﭘښﺘﻨﻮ ﺷﻬﺮﺕ ﺩﺭﻟﻮﺩ‪ .‬ﺩ ﻫﻨﺪ ﭘﻪ ﺯﺍړﻩ ﻛﺘﺎﺏ‬
‫ﺭﻳګﻮﻳﺪ ﻛﻲ ﺩ ﺩﻭﻯ ﻧﻮﻡ ﭘﻪ "ﭘﻜﻨﻪ" ﺳﺮﻩ ﺭﺍﻏﻠﻰ ﺩﻯ‪ .‬ﺍﻭ ﭘﻪ ﻫﻐﻮ ﻟﺴﻮ ﻛﺎﻣﻮﻧﻮ ﻛﻲ ﺷﻤﯧﺮﻝ ﺳﻮﻯ ﺩﻯ‪ ،‬ﭼﻲ‬
‫ﺩﻭﻯ ﺩ ﺍّﺭﻳﺎﻧﺎﻧﻮ ﺯﻭړ ﺗﺎﺭﻳﺨﻲ ﺟﻨګ ﻛړﻯ ﻭ‪.‬‬
‫ﻧﻴﻨﻮﺱ ﺍﻭ ﺳﻤﻴﻠﺮﺍﻣﻴﺲ ﺩ ﺍّﺷﻮﺭ ﺷﺎﻫﺎﻧﻮ ﺩ ﺧﭙﻞ ﻋﻈﻤﺖ ﭘﻪ ﻭﺧﺖ ﻛﻲ ﻫﻢ ﭘﺮ ﺑﺎﺧﺘﺮ ﺧﭙﻠﻲ ﺣﻤﻠﯥ ﻛﻮﻟﯥ‪ ،‬ﺍﻣﺎ ﺩ‬
‫ﺩې ځﺎﻯ ﺧﻠﻜﻮ ﺳﺨﺖ ﺟﻨګﻮﻧﻪ ﻭﺭﺳﺮﻩ ﻭﻛړﻩ ﺩ ﺍّﺷﻮﺭ ﺩ ﻣﻴﺨﻲ ﺧﻄﻮ ﺯﺍړﻩ ﺍّﺛﺎﺭ ﭼﻲ ﭘﻴﺪﺍ ﺳﻮﻱ ﺩﻱ‪ ،‬ﺩﺍ ښﻴﻲ‬
‫ﭘﻪ ‪Tagalath Phalazar‬ﭼﻲ ‪ 1100‬ﻛﺎﻟﻪ ﺗﺮ ﻣﯧﻼﺩ ﺩ ﻣﺨﻪ ﻳﻮ ﺍّﺷﻮﺭﻱ ﺑﺮﻳﺎﻟﻰ ﺗګﺎﻻﺕ ﻓﺎﻻﺯﺍﺭ‬
‫ﺩﻭڅﻠﻮﯦښﺘﻮ ﻗﺒﻴﻠﻮ ﻛﻲ ﺍﺭﺍﻛﻮﺗﻮ)ﺍﺭﭼﻮﺗﻮﺱ(‪ ،‬ﻫﺮﺍﻫﻮﺗﻲ ﺍﻭ ﻧﻴﺴﻊ ﺍﻭ ﻧﻴﺴﺎ ﻫﻢ ﺫﻛﺮ ﻛﻮﻱ‪ ،‬ﻣګﺮ ﺩﻏﻮ ﻗﺒﺎﻳﻠﻮ ﺩﺍ‬
‫ﻓﺎﺗﺢ ﺑﻴﻮﺗﻪ ﻣﺎﺕ ﻛﻰ ﺍﻭ ځﺎﻥ ﻳﯥ ﺍّﺯﺍﺩ ﻛﻰ‬
‫ﻳﻌﻨﻲ ﻗﻨﺪﻫﺎﺭ ﺩﻯ‪ ،‬ﭼﻲ ﭘﻪ ﭘﻬﻠﻮﻱ ﺭﺧﻮﺕ ﻭﻩ ﺍﻭ ‪Arachosia‬ﺍﺭﻛﻮﺗﻮ)ﺍﺭﭼﻮﺗﻮﺱ( ﺧﻮ ﺩ ﻳﻮﻧﺎﻧﻴﺎﻧﻮ ﺍّﺭﺍﻛﻮﺳﻴﺎ‬
‫ﻋﺮﺑﻮ ﺭﺧﺞ ﺍﻭ ﺭﺧﺪ ﻛړ‬
‫ﭼﻲ ﭘﻪ ﺍﻭﺳﺘﺎ ﻛﻲ ﻫﻢ ﺭﺍﻏﻠﻰ ﺍﻭ ﭘﻪ ﺭﻳګﻮﻳﺪ ﻛﻲ ﺳﻮﺱ ﻭﺗﻲ ﺫﻛﺮ ﺳﻮﻯ ﺩﻯ‪ ،‬ﺍﺭﻏﻨﺪﺍﻭ ‪harahuate‬ﻫﺮﺍﻫﻮﺗﻲ‬
‫ﺩﻯ‬
‫ﺍﻣﺎ ﻧﻴﺴﻊ ﻳﺎ ﻧﻴﺴﺎ ﻏﺎﻟﺒﺎً ﺍﻭﺳﻨﻰ ﻧﯧﺶ ﺩﻯ‪ ،‬ﭼﻲ ﺩ ﻗﻨﺪﻫﺎﺭ ﺷﻤﺎﻟﻲ ﻣﻐﺮﺑﻲ ﺧﻮﺍ ﺗﻪ ﻛﺎﻳﻦ ﺩﻯ ﺍﻭ ﺩ ﺯﺍړﻩ ﻣﺪﻧﻴﺖ‬
‫ﺍّﺛﺎﺭ ﻫﻢ ﭘﻜښﻲ ښﻜﺎﺭﻳږﻱ‪ ،‬ﺍﻭ ﻣﺴﻌﻮﺩﻱ ﺍﺳﻼﻣﻲ ﻣﻮْﺭﺥ)‪332‬ﻫـ( ﺩ ﺑﺴﺖ ﺍﻭ ﺩﺍﻭﺭ ﺍﻭ ﺭﺧﺞ ﺳﺮﻩ ﻳﻮ ځﺎﻯ‬
‫ﺩ)ﻧﯧﺲ( ﭘﻪ ډﻭﻝ ﺭﺍﻭړﻯ ﺩﻯ ﻟﻪ ﺩې څﺨﻪ ښﻜﺎﺭﻩ ﺳﻮﻩ‪ ،‬ﭼﻲ ﭘښﺘﺎﻧﻪ ﭘﺨﻮﺍ ﻫﻢ ﻳﻮ ﺗﻮﺭﻳﺎﻟﻰ ﻗﻮﻡ ﻭ ﺍﻭ ﺩ ﭘﺮﺩﻳﻮ‬
‫ﻣﺮﻳﻲ ﺗﻮﺏ ﻳﯥ ﻧﻪ ﻣﺎﻧﻪ‪.‬‬
‫ﻫﻴﺮﻭډﻭټﺲ ﺩ ﻳﻮﻧﺎﻥ ﺯﻭړ ﻣﻮْﺭﺥ ﭼﻲ ﺗﺮ ﻣﻴﻼﺩ ﺩ ﻣﺨﻪ )‪ (480-425‬ﻛﺎﻟﻪ ﺍﻭﺳﯧﺪﻯ‪ ،‬ﭘښﺘﺎﻧﻪ ﺩ "ﭘﺎﻛﺘﻮﻳﺲ"‬
‫ﭘﻪ ﻧﺎﻣﻪ ﺍﻭ ﺩ ﭘښﺘﻨﻮ ﺍﻭﭘﺮﯦﺪﻱ ﻗﺒﻴﻠﻪ ﻳﯥ"ﺍﭘﺎﺭﻭﺗﻲ" ﺭﺍﻭړې ﺩﻩ‪Paktves.‬‬
‫ﺩ ﻣﻮْﺭﺧﻴﻨﻮ ﭘﻼﺭ ﻫﻴﺮﻭډﻭټﺲ ﻭﺍﻳﻲ‪:‬‬
 ‫"ﻫﻐﻪ ﺧﻠﻚ ﭼﻲ ﺩ ﻫﻨﺪ ﺷﻤﺎﻝ ﺗﻪ ﺩ"ﭘﺎﻛﺘﻲ ﺍﻳﻜﻲ" ﭘﻪ ﻣﻤﻠﻜﺖ ﻛﻲ ﭘﺮﺍﺗﻪ ﺩﻱ‪ ،‬ﺩ ﻫﺴﺘﻮګﻲ ډﻭﻝ ﻳﯥ ﺩ‬
‫ﺑﺎﻛﺘﺮﻳﺎﻧﻮ)ﺑﻠﺨﻴﺎﻧﻮ( ﺩﻯ‪ ،‬ﺩﻭﻯ ﺧﻮﺭﺍ ﺗﻮﺭﻳﺎﻟﻲ ﺍﻭ ﺟﻨګﻴﺎﻟﻲ ﺩﻱ‪ ،‬ﭼﻲ ﺩ ﺧﺸﻴﺎﺭﺍﺷﺎ)‪ 465-486‬ﻕ ﻡ(‬
‫ﻫﺨﺎﻣﻨﺸﻲ ﻓﺎﺗﺢ ﺳﺮﻩ ﻭﻩ ﺍﻭ ﭘﻮﺳﺘﻴﻨﺎﻥ ﻳﯥ ﺍﻏﻮﺳﺘﻲ ﻭﻩ‪ ،‬ﻟﻮﻳﻲ_ﻟﻮﻳﻲ ﺩ ﻏﺸﻮ ﻟﯧﻨﺪۍ ﺍﻭ ﺧﭙﻠﻲ ﻭﻃﻨﻲ ﭼړې)ﭘﯧﺶ‬
‫ﻗﺒﺾ( ﻳﯥ ﺩﺭﻟﻮﺩې"‬
‫ﻟﻴﻜﻲ‪Hellebrandtr:‬ﻫﻠﺒﺮﺍﻧټ‬
‫"ﭘﻪ ﺭﻳګﻮﻳﺪ ﻛﻲ ﺭﺍﻏﻠﻲ ﺩﻱ‪ ،‬ﭼﻲ ﭘﻪ ﺍّﺭﺍﻛﻮﺳﻴﺎ)ﻗﻨﺪﻫﺎﺭ( ﻛﻲ ﻳﻮﻩ ﻗﺒﻴﻠﻪ ﺩﻩ‪ ،‬ﭼﻲ )ﻭﺍﺳﻮﺩﻳﻮﺍ ﻳﯥ ﺑﺎﭼﺎ ﺍﻭ ﺩ ﺩﻩ‬
‫ﺯﻭﻯ ﺳﻮﺩﺍﺱ( ﻭ‪ ،‬ﺩې ﻗﺒﻴﻠﯥ ﺩ ﺳﻨﺪﻫـ ﺗﺮ ﺭﻭﺩﻩ ﭘﻮﺭﻱ ﺑﺮﻯ ﻭﻣﻮﻧﺪ ﺍﻭ ﺟﻨګﻲ ﻛﺎﺭﻧﺎﻣﯥ ﻳﯥ ﺩ ﺍﻓﺴﺎﻧﻮ ﺍﻭ ﻧﻘﻠﻮ‬
‫ﭘﻪ ډﻭﻝ ﻣﺸﻬﻮﺭﻱ ﻭې ﺗﺮ ﻣﻴﻼﺩ ﺩ ﻣﺨﻪ)‪ 327-329‬ﻕ ﻡ( ﭼﻲ ﻣﻘﺪﻭﻧﻲ ﺳﻜﻨﺪﺭ ﺩ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﭘﺮ ﺧﻮﺍ‬
‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﻪ ﺗﯧﺮﯦﺪﻯ‪ ،‬ﭘښﺘﻨﻮ ﺩ ﺩې ﺑﺮﻳﺎﻟﻲ ﺳﺮﻩ ﺧﻮﺭﺍ ﺳﺨﺘﻪ ﻣﻘﺎﺑﻠﻪ ﻭﻛړﻩ‪ ،‬ﺩ ﻗﻨﺪﻫﺎﺭ ﺧﻠﻜﻮ ﺩ ﺩﻩ ﺳﺮﻩ ﺟګړې‬
‫ﻭﻛړې‪ ،‬ﺩ ﻧﻮﺭﻭ ﭘښﺘﻨﻮ ﭘﻪ ﻏﺮﻭ ﻛﻲ ﻫﻢ ﺳﺨﺖ ﺯﺣﻤﺘﻮﻧﻪ ﭘﺮ ﻭﺭﻏﻠﻪ‪ ،‬ﺩ ﺻﻮﺍﺕ ﭘﻪ ﻟﺘﻪ ﻛﻲ ﺩ ﻳﻮﻧﺎﻥ ﺩﺍ ﻓﺎﺗﺢ‬
‫ﭼﻲ ټﻮﻟﻪ ﺍّﺷﻴﺎ ﻳﯥ ﻧﻴﻮﻟﯥ ﻭﻩ‪ ،‬ټﭙﻲ ﻫﻢ ﺳﻮ ‪.‬‬
‫ﺩ ﺳﻜﻨﺪﺭ ﺳﺮﻩ ﺩ ﭘښﺘﻨﻮ ﻣﻘﺎﺑﻠﻪ ﺧﻮﺭﺍ ﺷﻬﺮﺕ ﻟﺮﻱ‪ ،‬ﺩ ﭘښﺘﻮﻧﺨﻮﺍ ﻳﻮ ﻏﺮ ﭘﻪ ﻳﻮﻧﺎﻧﻴﺎﻧﻮ ﻛﻲ ﺧﻮﺭﺍ ﻣﺸﻬﻮﺭ ﺩﻯ‪،‬‬
‫ﭼﻲ ﺩ ﻳﻮﻧﺎﻥ ﺯﻭړ ﺍﻓﺴﺎﻧﻮﻱ ﭘﻬﻠﻮﺍﻥ"ﻫﺮﻛﻮﻝ" ﻫﻢ ﺩﺍ ﻏﺮ ﻧﻪ ﻭ ﻧﻴﻮﻟﻰ‪ ،‬ﻣګﺮ ﺳﻜﻨﺪﺭ ﭘﺮ ﺩې ﻏﺮﻩ ﻳﺮﻏﻞ ﻭﻛﺊ‬
‫ﺍﻭ ﭘښﺘﻨﻮ ډﯦﺮ ﻳﻮﻧﺎﻧﻴﺎﻥ ﭘﻜښﻲ ﻣړﻩ ﻛړﻩ‪.‬‬
‫ﺳﻜﻨﺪﺭ ﭘﻪ ﭘﺎﻯ ﻛﻲ ﻣﺠﺒﻮﺭ ﺳﻮ ﺍﻭ ﻟﻪ ﺑﯧﺮﻱ ﭘﺮ ﺷﺎ ﺳﻮ‪ ،‬ﻭﺭﻭﺳﺘﻪ ﭼﻲ ﭘښﺘﻨﻮ ﺩﺍ ځﺎﻯ ﺗﺨﻠﻴﻪ ﻛﺊ‪ ،‬ﻧﻮ ﺳﻜﻨﺪﺭ‬
‫ځﻨﻲ ﺗﯧﺮ ﺳﻮ‪ ،‬ﻳﻌﻨﻲ ﺳﻜﻨﺪﺭ ﭘﻪ ﺧﭙﻞ ﻗﻮﺕ ﭘښﺘﺎﻧﻪ ﻧﻜړﻩ ﻣﺎﺕ‪.‬‬
‫ﻟﻴﻜﻲ ﭼﻲ ﺩﺍ ‪) Arnas‬ﺍّﺭﻥ( ﻣګﺮ ﻳﻮ ﺑﻞ ﻣﻮْﺭﺥ ډﻳﻮډﻭﺭﻩ ﻳﯥ ‪Arne‬ﺍّﺭﻳﺎﻥ ﺍﻭ ﻛﻨټ ﻛﻮﺭﺙ ﺩ ﺩې ﻏﺮﻩ ﻗﻮﻡ‬
‫ﻏﺮ ﭘﻪ ﺗﺎﺭﻳﺦ ﻛﻲ "ﻋﺠﻴﺐ ﻏﺮ" ﺑﻠﻞ ﺳﻮﻯ‪ ،‬ﭼﻲ ﺩ ﭘښﺘﻨﻮ ﺩ ﻣﯧړﺍﻧﻲ ﭘﻪ ﺳﺒﺐ ﭼﺎ ﻧﺴﻮﺍﻯ ﻣﺴﺨﺮ ﻛﻮﻻﻯ ﺍﻭ‬
‫ﺳﻜﻨﺪﺭ ﭘﻪ ﺧﻮﺭﺍ ﺯﺣﻤﺖ ﺍﻭ ﺩﺍﺳﻲ ﺗﻠﻔﺎﺗﻮ ﺗﺮ "ﭘښﺘﻮﻧﺨﻮﺍ" ﺗﯧﺮ ﺳﻮ‪ ،‬ﭼﻲ ډﯦﺮ ﺳﭙﺎﻫﻴﺎﻥ ﻳﯥ ﻣړﻩ ﺍﻭ ﻧﻮﺭ ﺧﻮﺭﺍ‬
‫ﭘﻪ ﺳﺘﻮﻧﺰﻭ ﺳﻮﻱ ﻭﻭ‪.‬‬
‫ﺩ ډﻳﻮﺭډﻭﺭ ﻣﻮْﺭﺥ ﭘﻪ ﻗﻮﻝ‪ ،‬ﻧﻮ ځﻜﻪ ﺳﻜﻨﺪﺭ ﺩ ﭘښﺘﻨﻮ ﻟﻪ ﺑﯧﺮﻱ ﺑﯧﺮﺗﻪ ﻫﻨﺪ ﺗﻪ ﭘﺮ ﺩې ﺧﻮﺍ ﻧﻪ ﺭﺍﻏﻰ‪ ،‬ﻧﺎﭼﺎﺭﻩ‬
‫ﺳﻮ ﭼﻲ ﺩ ﺑﺤﻴﺮﻩْ ﻋﺮﺏ ﭘﺮ ﺧﻮﺍ ځﺎﻥ ﺍﻳﺮﺍﻥ ﺗﻪ ﻭﺭﺳﻮﻱ‪ ،‬ﺍﻭ ډﯦﺮ ﻋﺴﻜﺮ ﻳﯥ ﺩ ﻟﻮږﻱ ﺍﻭ ﺗﻨﺪﻱ څﺨﻪ ﺩ‬
‫ﺑﻠﻮﭼﺴﺘﺎﻥ ﭘﻪ ﺭﻳګﻮ ﻛﻲ ﻣړﻩ ﺍﻭ ﭘﻪ ‪ 324‬ﻕ‪ ،‬ﻡ ﻛﻲ ﻳﯥ ځﺎﻥ ﻓﻬﺮﺝ ﺗﻪ ﻭﺭﺳﺎﻭﻩ‪ ،‬ﺗﻘﺮﻳﺒﺎً ﺩﺭې ﻛﺎﻟﻪ ﻳﯥ ﺩ ﭘښﺘﻨﻮ‬
‫ﻟﻪ ﻻﺳﻪ ﻧﺎﻭﺭﻳﻨﻮﻧﻪ ﻭﻟﻴﺪﻝ‪.‬‬
‫ﺍﻟﺒﺮﻣﺎﻟﻲ ﻣﻮْﺭﺥ ﻟﻴﻜﻲ‪:‬‬
‫ﭼﻲ ﺩ ﭘښﺘﻮﻧﺨﻮﺍ ﭘﻪ ﺧﺎﻭﺭﻭ ﻛﻲ ﺩ ﻳﻮﻧﺎﻥ ﺳﭙﺎﻫﻴﺎﻧﻮ ﺩﺍﺳﻲ ﺑﺪﻱ ﻭﺭځﻲ ﻭﻟﻴﺪې ﭼﻲ ﺩﻭﻯ ﺑﻪ ﺩﺍ ﺧﻴﺎﻝ ﻛﺎﻭﻩ‪ ،‬ﭼﻲ‬
‫ﺩ ﺧﭙﻠﻮ ﺯړﻭ ﭘﻬﻠﻮﺍﻧﺎﻧﻮ ﻋﻤﻠﻴﺎﺕ ﻧﻮﻱ ﻛﻮﻱ‪ ،‬ﺩﻟﺘﻪ ﭘﻪ ﺩﻭﻯ ﻛﻲ ﻫﻢ ﭼﻤﻮﻧﻪ ﻭﺳﻮﻩ‪ ،‬ﻟﻜﻪ ﺩﻭﻩ ﻭﻳﺸﺖ ﭘﯧړۍ‬
‫ﻭﺭﻭﺳﺘﻪ ﭼﻲ ﭘﻪ ﺩﻏﻪ ځﺎﻯ ﻛﻲ ﭘﺮ ﺍﻧګﺮﯦﺰﺍﻧﻮ ﺭﺍﻏﻠﻪ‬
‫ﻟﻪ ﺩﻏﻮ ﺗﺎﺭﻳﺨﻲ ﺑﻴﺎﻧﺎﺗﻮ څﺨﻪ ښﻪ څﺮګﻨﺪﻳږﻱ‪ ،‬ﭼﻲ ﭘښﺘﺎﻧﻪ ﻟﻪ ﭘﺨﻮﺍﻧﻮ ﭘﯧړﻳﻮ څﺨﻪ ﺩﻏﺴﻲ ﻣﺴﺘﻘﻞ ﺍﻭ ﺍّﺯﺍﺩ ﺍﻭ ﭘﻪ‬
‫ﻣﻠﻴﺖ ﻣﻐﺮﻭﺭ ﺍﻭ ﺗﻮﺭﻳﺎﻟﻲ ﺍﻭ ګړﻧﺪﻱ ﻭﻭ ﺍﻭ ﺩ ﺩﻭﻯ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﺭﻭﺡ ﭘﻪ ﻫﻐﻪ ﻭﺧﺘﻮ ﻛﻲ ﻫﻢ ځﻠﯧﺪﻯ ﺍﻭ ﺷﻬﺮﺕ‬
‫ﻳﯥ ﺩﺭﻟﻮﺩ‪ ،‬ﭼﻲ ټﻮﻟﻮ ﻣﻮْﺭﺧﻴﻨﻮ ﺩ ﺩﻭﻯ ښﯧګړﻱ ﺫﻛﺮ ﻛړﻱ ﺍﻭ ﺩ ﺍّﺭﻳﺎﻧﺎﻧﻮ ﭘﻪ ﺯړﻭ ﻛﺘﺎﺑﻮ ﻛﻲ ﻳﯥ ﻧﻮﻡ ﻫﻢ ﺫﻛﺮ‬
‫ﺳﻮﻯ ﺩﻯ‪.‬‬

‫ﺩ ګﺮﻳﻜﻮ ﺑﻮﺩﻳﻚ ﻣﺪﻧﻴﺖ‬

‫ﺻﻨﺎﻳﻊ ﺩ ﻫﺮ ﻣﺪﻧﻴﺖ ﺍﻭ ﻫﺮ ﺛﻘﺎﻓﺖ ﻧﻤﺎﻳﻨﺪګﻲ ﭘﻪ ښﻪ ډﻭﻝ ﻛﻮﻱ‪ ،‬ﺣﺘﻰ ډﯦﺮ ځﻠﻪ ﭘﻮﻫﺎﻥ ﭘﻪ ﺻﻨﺎﻳﻌﻮ څﺨﻪ ﺩ ﻣﻠﻠﻮ‬
‫ﺍﻓﻜﺎﺭ ﺍﻭ ﺭﻭﺣﻴﺎﺕ ﻫﻢ ﻣﻌﻠﻮﻣﻮﻱ ﭘﺮ ﺻﻨﻌﺖ ﺑﺎﻧﺪﻱ‪ ،‬ﻣﺤﻴﻄﻲ ﻋﻮﺍﻣﻞ ﺍﻭ ﺳﻴﺎﺳﻲ ﺍﻭ ﺗﺎﺭﻳﺨﻲ ﺣﻮﺍﺩﺙ ﻫﻢ ﺍﻏﯧﺰﻩ‬
‫ﻛﻮﻱ‪.‬‬
‫ﻳﻮ ﺻﻨﻌﺖ ﭼﻲ ﻟﻪ ﻳﻮﻩ ﻣﺤﻴﻄﻪ ﺑﻞ ﺗﻪ ﻧﻘﻞ ﺳﻲ ﭘﻪ ﺩې ﻧﻮﻱ ﻣﺤﻴﻂ ﻛﻲ ﻧﻮﻯ ﺭﻧګ ﻣﻮﻣﻲ ﺍﻭ ﺩ ﺩې ﻣﺤﻴﻂ ﭘﺮ‬
‫ﺗﻘﺎﺿﺎ ځﺎﻥ ﺳﻢ ﻛﻲ‪ ،‬ﻟﻜﻪ ﺩ ﻣﺨﻪ ﭼﻲ ﻣﻮ ﻭﻭﻳﻞ ﺩ ﺳﻜﻨﺪﺭ ﺩ ﻓﺘﻮﺣﺎﺗﻮ ﭘﺮ ﻭﺧﺖ ﭘﻪ ﭘښﺘﻮﻧﺨﻮﺍ ﻛﻲ ډﯦﺮ ﻳﻮﻧﺎﻧﻴﺎﻥ‬
‫ﭘﺎﺗﻪ ﺳﻮﻩ ﺍﻭ ﭼﻲ ﺳﻜﻨﺪﺭ ﻭﻻړ ﻧﻮ ﺩﻭﻯ ﭘﻪ ﺑﺎﺧﺘﺮ ﻛﻲ ﻳﻮ ﺳﻠﻄﻨﺖ ﺟﻮړ ﻛﻰ‪ ،‬ﺩﻭﻯ ﺧﭙﻞ ﻳﻮﻧﺎﻧﻲ ﺛﻘﺎﻓﺖ ﺍﻭ‬
‫ﻣﺪﻧﻴﺖ ﻭﺭﺳﺮﻩ ﺭﺍﻭړﻯ ﻭ‪ ،‬ﻭﺭﻭﺳﺘﻪ ‪ 600‬ﻛﺎﻟﻪ ﺗﺮ ﻣﻴﻼﺩ ﺩﻣﺨﻪ ﺩ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺩ ﺑﻮﺩﺍ ﺩﻳﻦ ﻫﻢ ﺩې ﺧﻮﺍ ﺗﻪ‬
‫ﺭﺍﻏﻰ‪ ،‬ﺩﺍ ﺩﻭﻩ ﻣﺪﻧﻴﺘﻪ ﺳﺮﻩ ګډ ﺳﻮﻩ‪ ،‬ﺩ ﭘښﺘﻨﻮ ﺭﻭﺣﻲ ﺗﺠﻠﻴﺎﺕ ﻭﻭ‪ ،‬ﭼﻲ ﺩﻟﺘﻪ ﻳﯥ ﻳﻮ ﺗﺎﺭﻳﺨﻲ ﻣﺪﻧﻴﺖ ﭼﻲ ﻧﻪ ﺩ‬
‫ﻫﻨﺪ ﻭ‪ ،‬ﻧﻪ ﺩ ﻳﻮﻧﺎﻥ ﺍﻳﺠﺎﺩ ﻛﺊ‪ ،‬ﺩﺍ ﻣﺪﻧﻴﺖ ﺍﻭ ﺻﻨﻌﺖ ﭼﻲ ﺩ ﭘښﺘﻮﻧﺨﻮﺍ ﺩ ﺧﻠﻘﻮ ﻗﺮﻳﺤﯥ ﺍﻭ ﺩ ﺩﻭﻯ ﻣﺤﻴﻄﻲ ﺍﻭ‬
‫ﺍﺟﺘﻤﺎﻋﻲ ﺍﻭ ﺭﻭﺣﻲ ﻋﻮﺍﻣﻠﻮ ﻣﻨځ ﺗﻪ ﺭﺍﻭړﻯ ﻭ‪ ،‬ﺩ ﺍﺳﻼﻡ ﺗﺮ ﺭﺍﺗﻠﻮ ﭘﻮﺭﻱ ﺩﻟﯥ ﻭ‪ ،‬ﭘﻪ ﺑﺎﻣﻴﺎﻥ‪ ،‬ﺑﺎﺧﺘﺮ ﻗﻨﺪﻭﺯ ﺍﻭ‬
 ‫ﺩ ﻛﺎﺑﻞ ﺷﻤﺎﻟﻲ ﺧﻮﺍﻭﻱ‪ ،‬ﻫډﻩ‪ ،‬ﭘﯧښﻮﺭ‪ ،‬ټﻜﺴﻴﻼ ﺍﻭ ﺩ ﺍټﻚ ﻫﺎ ﺧﻮﺍﺗﻪ ﻳﯥ ډﯦﺮ ښﻪ_ښﻪ ﺍّﺛﺎﺭ ﺍﻭﺱ ﻫﻢ ﻣﻮﻧﺪﻝ‬
‫ﻛﻴږﻱ‪ .‬ﺩ ﺩې ﺻﻨﻌﺖ ﻧﻔﻮﺫ ﺍﻭﺳﻨﻴﻮ ﻣﻮْﺭﺧﻴﻨﻮ ﻟﻜﻪ‪ :‬ﻫﺎﻛﻦ ﻓﺮﺍﻧﺴﻮﻯ‪ ،‬ﻓﻮﺷﻪ‪ ،‬ﺟﻮﻥ ﻣﺎﺭﺷﻞ ﺍﻧګﻠﻴﺲ‪ ،‬ګﻮډﺍﺭ ﺍﻭ‬
‫ﻧﻮﺭﻭ ﭘﻪ ښﻪ ډﻭﻝ ﭘﻠټﻠﻰ ﺩﻯ ﺍﻭ ﺩﺍ ﺭﺍ ښﻜﺎﺭﻩ ﻛﻮﻱ‪ ،‬ﭼﻲ ﺩ ﭘښﺘﻨﻮ ﺗﺎﺭﻳﺨﻲ ﻋﻈﻤﺖ ﺩ ﺻﻨﻌﺖ ﺍﻭ ﻓﻜﺮ ﺍﻭ ﻓﻠﺴﻔﯥ‬
‫ﺍﻭ ﺳﻴﺎﺳﺖ ﻟﻪ ﺧﻮﺍ ﻫﻢ ﺧﻮﺭﺍ ټﻴﻨګ ﻭ‪ .‬ﺍﻭ ﺍﻏﯧﺰې ﻳﯥ ﭘﻪ ﻫﻨﺪ ﻛﻲ ﺗﺮ ﻛﺸﻤﻴﺮﻩ ﭘﻮﺭﻱ ﺗﻠﻠﻲ ﻭې‪ ،‬ﻟﻜﻪ ﺩ ﻛﺸﻤﻴﺮ ﺩ‬
‫ډﻭﺭﻙ ﺍﻭ ټﻜﺴﻴﻼ ﺩ ﺍﻭﻟﻲ ﺍﻭﻧﻚ ﺳﺘﻮﻧﻮﻧﻪ ﭼﻲ ﺩﺍ ﺍﻏﯧﺰې ښﻪ ښﻜﺎﺭﻩ ﻛﻮﻱ‬

‫ﺩ ﻋﺮﺑﻮ ﺍﻭ ﺍﺳﻼﻡ ﺑﺮﻯ‬

‫ﻣﻮږ ﺩ ﻣﺨﻪ ﺩ ﭘښﺘﻨﻮ ﺩ ﺭﻭﺣﻴﺎﺗﻮ ﭘﻪ ﺑﺤﺚ ﻛﻲ ﻭﻭﻳﻞ‪ ،‬ﭼﻲ ﺩﻭﻯ ﺯﺍړﻩ ﻣﺒﺎﺩﻱ ښﻪ ﺳﺎﺗﻲ ﺍﻭ ﭼﻲ ﻧﻮﻱ ﻣﺒﺎﺩﻱ ﻳﯥ‬
‫ﻭﻣﻨﻞ ﺑﻴﺎ ﻳﯥ ﻧﻮ ژﺭ ﭘﺮﯦږﺩﻱ‪.‬‬
‫ﺩ ﺍﺳﻼﻡ ﻣﻘﺪﺱ ﺩﻳﻦ ﭼﻲ ﭘښﺘﻨﻮ ﺗﻪ ﺭﺍﻏﻰ‪ ،‬ﻧﻮ ﺩﻭﻯ ﻟﻮﻣړﻯ ﺩ ﻣﺴﻠﻤﺎﻧﺎﻧﻮ ﺳﺮﻩ ډﯦﺮﻱ ﺳﺨﺘﻲ ﻣﻘﺎﺑﻠﻲ ﻭﻛړې‪،‬‬
‫ﻣګﺮ ﻭﺭﻭﺳﺘﻪ ﭼﻲ ﺩﻭﻯ ﺩﺍ ﻣﻘﺪﺱ ﺩﻳﻦ ﻗﺒﻮﻝ ﻛﺊ‪ ،‬ﻧﻮ ﻳﯥ ﺩﺍﺳﻲ ﻓﺪﺍﻛﺎﺭۍ ﻭﺭﺗﻪ ﻭﻛړې‪ ،‬ﭼﻲ ﻳﻮ ﻟﻮﻯ ﻣﻤﻠﻜﺖ‪،‬‬
‫ﻟﻜﻪ ﻫﻨﺪ ﺩ ﺩﻭﻯ ﭘﻪ ﺗﻮﺭﻩ ﺩ ﺍﺳﻼﻡ ﭘﻪ ﺩﻳﻦ ﻣﺸﺮﻑ ﺳﻮ‪.‬‬
‫ﺍﺣﻤﺪ ﺑﻦ ﻳﺤﻰ ﺑﻐﺪﺍﺩﻱ ﺍﺳﻼﻣﻲ ﻣﻮْﺭﺥ ﭼﻲ ﭘﻪ ﺑﻼﺫﺭﻱ ﻣﺸﻬﻮﺭ ﺩﻯ ﭘﻪ)‪ 255‬ﻫـ( ﻛﻲ ﻟﻴﻜﻲ‪:‬‬
‫"ﺩ ﻫﺠﺮﺕ ﭘﻪ ‪ 30‬ﻛﺎﻝ ﺭﺑﻴﻊ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺍﻧﺲ ﺣﺎﺭﺛﻲ ﺩ ﺳﻴﺴﺘﺎﻥ ﻟﻪ ﺧﻮﺍ ﭘﻪ ﻫﺮﻣﻨﺪ ﺍﻭ ﺩﺍﻭﺭ ﺭﺍﻏﻰ ﺍﻭ‬
‫ﻭﺭﻭﺳﺘﻪ ﻳﯥ ﺑﺴﺖ ﺍﻭ ﺯﺍﺑﻞ)ﻗﻨﺪﻫﺎﺭ( ﻓﺘﺤﻪ ﻛړ‪ ،‬ﻣګﺮ ﺩ ﺳﻴﺴﺘﺎﻥ ﺩ ﺭﺯﻧﺞ ﺧﻠﻜﻮ ﺧﭙﻞ ﺍﺳﻼﻣﻲ ﺍﻣﻴﺮ ﺍﻳﺴﺘﻠﻰ ﻭ‪،‬‬
‫ﻧﻮ ﺣﻀﺮﺕ ﻋﻠﻲ)ﺭﺽ( ﺑﯧﺮﺗﻪ ﺩ ﺟﻤﻞ ﺗﺮ ﺟﻨګ ﻭﺭﻭﺳﺘﻪ ﻭﻧﻴﻮﻯ‪ ،‬ﺩ ﺣﻀﺮﺕ ﻣﻌﺎﻭﻳﻪ)ﺭﺽ( ﭘﻪ ﻋﺼﺮ ﻛﻲ‬
‫ﺑﻴﺎ ﻣﺴﻠﻤﺎﻧﺎﻧﻮ ﻫﻐﻪ ځﺎﻳﻮﻧﻪ ﻭﻧﻴﻮﻝ‪ ،‬ﭼﻲ ﺧﻠﻚ ﻳﯥ ﻟﻪ ﺍﺳﻼﻣﻪ ﺑﯧﺮﺗﻪ ﺍﻭښﺘﻲ ﻭﻩ‪ ،‬ﻛﺎﺑﻞ ﻫﻢ ﭘﻪ ﺩﻏﻮ ﻛﻲ ﻭ‪،‬‬
‫ﻭﺭﻭﺳﺘﻪ ﺑﻴﺎ ﺩ ﻛﺎﺑﻞ ﭘﺎﭼﺎ ﺭﺗﺒﻴﻞ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﺍﻳﺴﺘﻞ‪ ،‬ﻣګﺮ ﺑﯧﺮﺗﻪ ﻣﺴﻠﻤﺎﻧﺎﻧﻮ ﻛﺎﺑﻞ‪ ،‬ﺑﺴﺖ‪ ،‬ﺭﺧﺞ‪ ،‬ﺩﺍﻭﺭ ﻭﻧﻴﻮﻝ‪،‬‬
‫ﺩ ﻋﺒﺪﺍﻟﻤﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ)‪ 86-65‬ﻫـ( ﭘﻪ ﻋﺼﺮ ﻛﻲ ﺑﻴﺎ ﺩ ﺭﺗﺒﻴﻞ ﺳﺮﻩ ﺟﻨګﻮﻧﻪ ﻭﺳﻮﻩ ﺍﻭ ﺩﺍ ﺧﻮﺍﻭﻱ ﻟﻪ ‪ 30‬څﺨﻪ‬
‫ﺑﻴﺎ ﺗﺮ ‪ 100‬ﻫـ ﻛﺎﻟﻪ ﻣﺴﻠﻤﺎﻧﺎﻧﻮ څﻮ ﻭﺍﺭﻩ ﻓﺘﺢ ﻛړې"‬
‫ﭘﻪ ﺩې ډﻭﻝ ﭘښﺘﻨﻮ ﻟﻮﻣړﻯ ﺩ ﻣﺴﻠﻤﺎﻧﺎﻧﻮ ﻓﺎﺗﺤﻴﻨﻮ ﺳﺮﻩ ﻛﻠﻜﻲ ﻣﻘﺎﺑﻠﯥ ﻭﻛړې‪ ،‬ﻣګﺮ ﻭﺭﻭﺳﺘﻪ ﭼﻲ ﺩ ﺍﺳﻼﻡ ﭘﻪ‬
‫ﭘﺎﻙ ﺩﻳﻦ ﺳﻮ‪ ،‬ﻧﻮ ﺑﻴﺎ ﻳﯥ ﺩې ﺩﻳﻦ ﺗﻪ ښﯥ ﻓﺪﺍﻛﺎﺭۍ ﻭﻛړې‪ ،‬ﻫﻐﻪ ﻭﺧﺖ ﭼﻲ ﺩ ﺳﻨﺪ ﺍﺳﻼﻣﻲ ﻓﺎﺗﺢ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﻗﺎﺳﻢ ﺩ ‪ 90‬ﻫﺠﺮﻱ ﻛﺎﻝ ﭘﻪ ﺣﺪﻭﺩﻭ ﻛﻲ ﻣﻠﺘﺎﻥ ﺍﻭ ﺳﻨﺪ ﻓﺘﺢ ﻛﻮﻝ‪ ،‬ﺩ ﺩې ﺍﺳﻼﻣﻲ ﺑﺮﻳﺎﻟﻲ ﺳﺮﻩ ﭘښﺘﺎﻧﻪ ﻫﻢ ﻭﻩ ﺍﻭ‬
‫ﭘﺮ ﻫﻐﻪ ﺧﻮﺍ ﻳﯥ ﺍﺳﻼﻡ ﺧﭙﻮﺭ ﻛﺊ ‪.‬‬
‫ﭘﻪ )‪ 375‬ﻫـ( ﻛﻲ ﺩ ﭘښﺘﻨﻮ ﻟﻮﺩﻳﺎﻧﻮ څﺨﻪ ﻳﻮﻩ ﺑﺮﻳﺎﻟﻲ ﺷﯧﺦ ﺣﻤﻴﺪ ﭘﻪ ﻣﻠﺘﺎﻥ ﻛﻲ ﺩ ﺳﻠﻄﻨﺖ ﺍﺳﺎﺱ ﻛﯧښﻮﺩ‪ ،‬ﺩې‬
‫ﭘښﺘﻮﻥ ﺍﻭ ﺩ ﺩﻩ ﻛﻮﺭﻧۍ ﺗﺮ ډﯦﺮﻩ ﭘﻪ ﭘښﺘﻨﻮﺍﻟﻪ ﺧﭙﻠﻪ ﭘﺎﭼﻬﻲ ﻭﭼﻠﻮﻟﻪ ﺍﻭ ﺩ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺩ ﺭﺍﺟګﺎﻧﻮ څﺨﻪ ﻳﯥ ځﺎﻥ‬
‫ﻭﺳﺎﺗﻰ‪.‬‬
‫ﻭﺭﻭﺳﺘﻪ ﭼﻲ ﺍﻣﻴﺮ ﻧﺎﺻﺮ ﺳﺒﻜﺘګﻴﻦ ﭘﻪ ‪ 367‬ﻫـ ﻛﻲ ﺩ ﻏﺰﻧﻲ ﭘﺎﭼﺎ ﺳﻮ‪ ،‬ﭘښﺘﺎﻧﻪ ﺩ ﺩې ﭘﺎﭼﺎ ﻣﻠګﺮﻱ ﺳﻮﻩ ﺍﻭ‬
‫ﺩې ﭘﺎﭼﺎ ﻫﻢ ﺩ ﺯﺍﺑﻞ)ﻗﻨﺪﻫﺎﺭ( ﻟﻪ ﭘښﺘﻨﻮ ﺳﺮﻩ ﺧﭙﻠﻮﻱ ﻭﻛړﻩ‪ ،‬ځﻴﻨﻲ ﻣﻮْﺭﺧﻴﻦ ﻭﺍﻳﻲ‪ ،‬ﭼﻲ ﺩ ﺩﻩ ﭘﻪ ﻟښﻜﺮ ﻛﻲ ﭼﻲ‬
‫ﺩ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺩ ﺣﻤﻠﻮ ﺩﻓﺎﻉ ﻳﯥ ﻛﻮﻟﻪ‪ ،‬ﺩﻭﻩ ﺯﺭﻩ ﻳﺎ ﻟﺲ ﺯﺭﻩ ‪ ،‬ﭘښﺘﺎﻧﻪ ﻭﻩ ﺩ ﻣﻠﺘﺎﻥ ﻟﻪ ﻟﻮﺩﻳﺎﻧﻮ ﺳﺮﻩ ﻫﻢ ﺩ‬
‫ﺳﺒﻜﺘګﻴﻦ ﺩ ﺧﭙﻠﻮۍ ﻟﻪ ﺍﻣﻠﻪ ﺩﻭﺳﺘﺎﻧﻪ ﺭﻭﺍﺑﻂ ﺩﺭﻟﻮﺩﻩ‪.‬‬
‫ﺗﺮ ﺩې ﻭﺭﻭﺳﺘﻪ ﺩ ﺳﺒﻜﺘګﻴﻦ ﺯﻭﻯ ﺯﺍﺑﻠﻲ ﻣﺤﻤﻮﺩ ﭼﻲ ﻣﻮﺭ ﻳﯥ ﺩ ﻛﻨﺪﻫﺎﺭ ﭘښﺘﻨﻪ ﻭﻩ‪ ،‬ﺩ ﻏﺰﻧﻲ ﺷﺎﻫﻨﺸﺎﻫﻲ ﻟﻮړﻩ‬
‫ﻛړﻩ‪ ،‬ﭘښﺘﻨﻮ ﺩ ﺧﭙﻞ ﺧﻮﺭﻳﻲ ﺳﺮﻩ ډﯦﺮ ﻛﻮﻣﻜﻮﻧﻪ ﻭﻛړﻩ ‪ ،‬ﺩ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻓﺘﻮﺣﺎﺕ ﺍﻭ ﺩ ﺑﺨﺎﺭﺍ‪ ،‬ﺍﻳﺮﺍﻥ ﺑﺮﻯ ټﻮﻟﻪ ﺩ‬
‫ﭘښﺘﻨﻮ ﭘﻪ ﺗﻮﺭﻳﺎﻟﻴﺘﻮﺏ ﻭﻩ‪ ،‬ﻳﻤﻴﻨﻲ ﺩ ﻏﺰﻧﻮﻱ ﻋﺼﺮ ﻣﻮْﺭﺥ ﻭﺍﻳﻲ‪ :‬ﭼﻲ ﭘښﺘﺎﻧﻪ ﺩ ﺍﺟﻞ ﭘﻪ څﯧﺮ ﻳﺎ ﺩ ﻭږﻱ ﺯﻣﺮﻱ‬
‫ﭘﻪ ډﻭﻝ ﭘﺮ ﻏﻠﻴﻢ ﻭﺭﺗﻠﻪ‪ ،‬ﭘﺮ ﻛﻮﺗﻠﻮ ﺧﺎﺗﻪ‪ ،‬ﻟﻜﻪ ﺑﺮﯦښﻨﺎ ﭘﺮ ﺯﻧګﻠﻮ ﻧﻨﻮﺍﺗﻪ‪ ،‬ﻟﻜﻪ ﻫﻮﺳۍ ﭘﺮ ﻏﺮﻭ ﻟﻮړﯦﺪﻩ‪ ،‬ﻟﻜﻪ ﺳﯧﻞ‬
‫ﭘﻪ ﻏﺮﻭ ﻛﻲ ﺷﯧﻮﻩ ﻛﯧﺪﻩ"‬
‫ﻳﻮ ﭘښﺘﻮﻥ ﺩ ﻫﻨﺪﻭﺳﺘﺎﻥ ﭘﻪ ﻓﺘﻮﺣﺎﺗﻮ ﻛﻲ ﺩ ﭘښﺘﻨﻮ ﻣﯧړﺍﻧﻪ ﭘﻪ ﺩې ﺑﻴﺘﻮ ﻛﻲ ﭘﻪ ﻓﺨﺮ ﺍﻭ ﺣﻤﺎﺳﺖ ﺑﻴﺎﻧﻮﻱ‪:‬‬
‫ﺗــــﺮ ﻛـــﻮ ﻧﺎﻣﺮﺩﻭ ﺩﺍﺳﻲ ﻭﺩﻧګﻞ ﻟﻪ ﻧﺎﻡ ﻭ ﻧﻨګﻪ‬
‫ﺯﻩ ﻳﻮ ﭘښﺘﻮﻥ ﻭﻡ ﭼﻲ ﻭﻻړ ﻭﻡ ﺩ ﺳﻠﻄﺎﻥ ﺗﺮ څﻨګﻪ‬
‫ﺗﻮﺭﻩ ﭘﻪ ﻻﺱ ﭘﻪ ﺳـــــــﺮﻩ ﺍﻭﺭ ﺩ ﻋﺮﺻﺎﺕ ﻭﺧﺘﻢ‬
‫ﻟﻪ ﺑﺖ ﺷﻜﻦ ﺳـــﺮﻩ ﺑـــــﻪ ﺩژ ﺩ ﺳﻮﻣﻨﺎﺕ ﻭﺧﺘﻢ‬
‫ﭘښﺘﺎﻧﻪ ﻣﻮْﺭﺧﻴﻦ ﺩ ﭘښﺘﻨﻮ ﺟﻨګﻲ ﻣﺸﺮﺍﻧﻮ ﺍﻭ ﻣﻠﻜﺎﻧﻮ ﻧﻮﻣﻮﻧﻪ‪ ،‬ﭼﻲ ﺩ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﭘﻪ ﻟښﻜﺮ ﻛﻲ ﻭﻩ‪ ،‬ﺑﻴﺎﻧﻮﻱ‪،‬‬
‫ﻳﻮ ﺟﻨﺮﺍﻝ ﻳﯥ ﺧﺎﻟﻮ ﺧﺎﻥ ﻭ‪ ،‬ﭘﻪ ﺩې ﻟﻨډۍ ﻛﻲ ﻫﻢ ﻟﻪ ګﻮﻣﻠﻪ ﺩ ﺩې ﺟﻨﺮﺍﻝ ﺩ ﻟښﻜﺮﻭ ﺭﺍﺗګ ښﻮﻭﻝ ﺳﻮﻯ ﺩﻯ‪:‬‬
‫ﭼﻲ ﺩ ﺧﺎﻟﻮ ﻟښﻜﺮﻱ ﺭﺍﺳــــــــﻲ!‬
 ‫ﺯﻩ ﺑﻪ ګﻮﻣﻞ ﺗﻪ ﺩ ﺧﭙﻞ ﻳﺎﺭ ﺩﻳﺪﻥ ﻟﻪ ځﻤﻪ‬
‫ﺩﻏﻪ ﺩ ﭘښﺘﻨﻮ ﻛﻮﻣﻚ ﻭ‪ ،‬ﭼﻲ ﺩ ﻣﺤﻤﻮﺩ ﺯﻭﻯ ﻣﺴﻌﻮﺩ ﺩ ﺍﻳﺮﺍﻥ ﭘﻪ ﻓﺘﻮﺣﺎﺗﻮ ﻛﻲ ﻣﻮْﻓﻖ ﺍﻭ ﻭﺭﻭﺳﺘﻪ ﻳﯥ ﻭﻏﻮښﺘﻪ‬
‫ﭼﻲ ﻭﻻړ ﺳﻲ‪ ،‬ﺑﻐﺪﺍﺩ ﻫﻢ ﻓﺘﺢ ﻛﻲ ﺍﻭ ﺩ ﺍﺳﻼﻣﻲ ﺧﻼﻓﺖ ﻣﺮﻛﺰ ﻏﺰﻧﻲ ﺗﻪ ﺭﺍﻧﻘﻞ ﻛﻲ ﺍﻭ ﻏﺰﻧﻮﻱ ﺷﺎﻫﺎﻥ ﺩ‬
‫ﺍﻳﺸﻴﺎ ﺍﻭ ﺍﺳﻼﻡ ﭘﻪ ﭘﺎﭼﻬۍ ﻭﻣﻨﻞ ﺳﻲ‬
‫ﺗﺮ ﻏﺰﻧﻮﻱ ﭘﺎﭼﻬﺎﻧﻮ ﻭﺭﻭﺳﺘﻪ ﺩ ﻏﻮﺭ ﭘښﺘﺎﻧﻪ ﺑﺮﻳﺎﻟﻲ ﺳﻮﻩ‪ ،‬ﺩﻭﻯ ﻫﻢ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﺩ ﺭﻭﺡ ﭘﻪ ﺑﺮﻛﺖ ټﻮﻟﻪ ﻫﻨﺪ‬
‫ﻓﺘﺢ ﻛﺊ‪ ،‬ﺩ ﻏﻮﺭﻱ ﺳﻠﻄﺎﻥ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﻣﯧړﺍﻧﻲ ﺩ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺍﻳﺒﻚ ﺑﺮﻳﺎﻟﻴﺘﻮﺏ ﺍﻭ ﺑﻴﺎ ﭘﻪ ﻫﻨﺪ ﻛﻲ ﺩ ﭘښﺘﻨﻮ‬
‫ﭘﺎﭼﻬﺎﻧﻮ ﻛﺎﺭﻧﺎﻣﯥ ﺗﺎﺭﻳﺦ ﻧﺴﻲ ﻫﯧﺮﻭﻻﻯ‪ ،‬ﺩ ﺳﻮﺭﻳﺎﻧﻮ ﭘښﺘﻨﻮ ﺷﺎﻫﻲ‪ ،‬ﺧﻮ ﭘﻪ ﻫﻨﺪ ﻛﻲ ﺩ ﻋﺪﺍﻟﺖ ﺍﻭ ﻋﻈﻤﺖ ﺍﻭ‬
‫ﻣﺪﻧﻴﺖ ﺩﻭﺭﻩ ﻭﻩ‪ ،‬ﺩ ﺷﯧﺮﺷﺎﻩ ﺳﻮﺭﻱ ﻋﻤﺮﺍﻧﺎﺕ ﺍﻭ ﺩ ﺛﻘﺎﻓﺖ ﺍﻭ ﺗﻤﺪﻥ ﺧﺪﻣﺘﻮﻧﻪ ﺩ ﺗﺎﺭﻳﺦ ﭘﻪ ﺯﺭﻭ ﻟﻴﻜﻲ ﺗﺮ ﺍﻭﺳﻪ‬
‫ﻫﻢ ﺩ ﻫﻨﺪ ﭘﻪ ﻣﺨﺘﻠﻔﻮ ﺭﻳﺎﺳﺘﻮﻧﻮ ﻛﻲ ﺩ ﺩﻏﻮ ﭘښﺘﻨﻮ ﻛﻮﺭﻧۍ ﺣﻜﻤﺮﺍﻧﻲ ﻟﺮﻱ‪.‬‬
‫ﺩ ﻛﻮﺭګﺎﻧﻴﺎﻧﻮ ﭘﻪ ﭘﺎﭼﻬۍ ﻛﻲ ﭼﻲ ﻟﻮﻣړﻯ ﭘښﺘﺎﻧﻪ ﺩ ﺑﺎﺑﺮ ﭘﻪ ﻣﻼﺗړ ﻭﺩﺭﯦﺪﻝ ﺍﻭ ﻫﻨﺪ ﻳﯥ ﻭﺭﺳﺮﻩ ﻓﺘﺢ ﻛﺊ‪،‬‬
‫ﻭﺭﻭﺳﺘﻪ ﺩ ډﻫﻠﻲ ګﻮﺭګﺎﻧﻴﺎﻧﻮ ﻭﻏﻮښﺘﻪ ﭼﻲ ﺩ ﺩﻭﻯ ﺧﭙﻞ ﻓﻄﺮﻱ ﺣﻖ ﻳﻌﻨﻲ ﺍّﺯﺍﺩﻱ ځﻨﻲ ﺳﻠﺐ ﻛﺊ‪ ،‬ﻣګﺮ ﭘښﺘﻨﻮ‬
‫ﺧﻮ ﻣﺮﻳﻲ ﺗﻮﺏ ﻧﻪ ﻣﺎﻧﻪ‪ ،‬ﻧﻮ ﭘﻪ ﺩې ﺩﻭﺭﻩ ﻛﻲ ﭘښﺘﺎﻧﻪ ټﻮﻟﻪ ﭘﺮ ﺧﭙﻠﻪ ﻧﻨګﻪ ﻭﻻړ ﻭﻩ‪ ،‬ﭼﻲ ﺗﺮ ﭘﺎﻳﻪ ﻳﯥ ﺧﭙﻠﻪ‬
‫ﺍّﺯﺍﺩﻱ ﻟﻪ ﻻﺳﻪ ﻭﺭﻧﻪ ﻛړﻩ‪.‬‬
‫ﺩ ﭘښﺘﻨﻮ ﻣﻠﻲ ﭘﻬﻠﻮﺍﻥ ﺍﻭ ﻧﺎﻣﺘﻮ ﺳﺮﺩﺍﺭ ﺍﻭ ﺍﺩﻳﺐ ﺧﻮﺷﺤﺎﻝ ﺧﺎﻥ ﺧټﻚ ﺩ ﺩې ﻣﻠﻲ ﺟﻨګﻮ ﺳﺮﺩﺍﺭ ﻭ ﺍﻭ ﺩ ﭘښﺘﻨﻮ‬
‫ﻣﻠﻲ ﺍﺩﻳﺒﺎﻧﻮ ﺩ ﺧټﻜﻮ ﻛﻮﺭﻧۍ ﺍﻭ ﺩ ﻣﻮﻣﻨﺪﻭ ﺗﻮﺭﻳﺎﻟﻴﻮ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﺩ ﺍﺳﺘﻘﻼﻝ ﻏﻮښﺘﻨﻮ ﺭﻭﺡ ښﻪ ښﻜﺎﺭﻩ ﻛﺊ ﺍﻭ ﺩ‬
‫ګﻮﺭګﺎﻧﻴﺎﻧﻮ ﭘﺮ ﺧﻼﻑ ﻳﯥ ﭘﻪ ﺧﭙﻞ ﻣﻠﺖ ﻛﻲ ﺩﺍﺳﻲ ﺗﺒﻠﻴﻐﺎﺕ ﻭﻛړﻩ‪ ،‬ﭼﻲ ﭘﻪ ﭘﺎﻯ ﻛﻲ ﺩ ﭘښﺘﻨﻮ ﻟﻪ ﻣﺮﻳﻲ ﺗﻮﺑﻪ‬
‫ﻧﺎﻛﺎﻣﻪ ﺳﻮﻩ‪.‬‬
‫ﭘﺨﭙﻠﻪ ﭘﻪ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﻛﻲ ﻫﻢ ﭘښﺘﺎﻧﻪ ﺩ ﺑﺮﻡ ﺍﻭ ﺟﻼﻝ ﺧﺎﻧﺪﺍﻥ ﻭﻩ‪ ،‬ﺩ ﻫﻮﺗﻜﻮ ﺍﻭ ﻣﺮﺣﻮﻡ ﺣﺎﺟﻲ ﻣﻴﺮﻭﻳﺲ ﺧﺎﻥ‬
‫ﻣﯧړﺍﻧﻪ ﺍﻭ ﺩ ﺩﻩ ﺩ ﻛﻮﺭﻧۍ ﻣﺤﻤﻮﺩ ﺍﻭ ﺍﺷﺮﻑ ﻓﺘﻮﺣﺎﺕ ﺧﻮ ښﻜﺎﺭﻩ ﺩﻱ‪.‬‬
‫ﺑﻴﺎ ﺩ ﻧﺎﺩﺭ ﺍﻓﺸﺎﺭ ﭘﻪ ﻣﻘﺎﺑﻞ ﻛﻲ ﺩ ﭘښﺘﻨﻮ ټﻴﻨګﺎﺭ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﻳﻮﻩ ﻧﻨﺪﺍﺭﻩ ﻭﻩ‪ ،‬ﺩ ﻫﺮﺍﺕ ﺩ ﺍﺑﺪﺍﻟﻴﺎﻧﻮ ﺟﻨګﻮﻧﻪ ﺩ ﺩې‬
‫ﻓﺎﺗﺢ ﺳﺮﻩ ﻣﺸﻬﻮﺭ ﺩﻱ‪ ،‬ﻳﻮ ﻛﺎﻝ ﺩ ﻗﻨﺪﻫﺎﺭ ښﺎﺭ ﻣﺤﺎﺻﺮﻩ ﻭﻩ‪ ،‬ﭘﻪ ﺩې ﭘﻪ ﭘﺎﻓﺸﺎﺭﻱ ﻛﻲ ﺩ ﭘښﺘﻮﻥ ﺷﺎﻩ ﺣﺴﻴﻦ ﺍﻭ‬
‫ﺳﻴﺪﺍﻝ ﺧﺎﻥ ﻧﺎﺻﺮ ﺳﭙﻪ ﺳﺎﻻﺭ ﻣﯧړﺍﻧﻪ ﺯﻣﻮږ ﻧﻪ ﻫﻴﺮﻳږﻱ‪.‬‬
‫ﺩ ﻫﻨﺪ ﻟﻪ ﺧﻮﺍ ﭼﻲ ﻧﺎﺩﺭ ﺍﻓﺸﺎﺭ ﺑﯧﺮﺗﻪ ﺭﺍځﻲ‪ ،‬ﺩې ﻓﺎﺗﺢ ﺩ ﺧﭙﻠﻮ ﻏﻨﺎﻳﻤﻮ ﺩ ﺳﺎﺗﻨﻲ ﻟﭙﺎﺭﻩ ﺩ ﺧﻴﺒﺮ ﭘښﺘﻨﻮ ﺗﻪ ﺩ ﻻﺭﻱ‬
‫ﺟﺠﻪ ﻭﺭﻛړﻩ‪ ،‬ﻧﻮ ځﻨﻲ ﺭﺍﺗﯧﺮ ﺳﻮ ‪ ،‬ځﻜﻪ ﭼﻲ ﺩﻩ ﺗﻪ ﺩ ﭘښﺘﻨﻮ ﺩ ﺗﻮﺭﻱ ﺑﺮﻳښ ښﻪ ښﻜﺎﺭﻩ ﻭ‪.‬‬
‫ﺗﺮ ﻧﺎﺩﺭ ﺍﻓﺸﺎﺭ ﻭﺭﻭﺳﺘﻪ ﭼﻲ ﺍﻋﻠﻴﺤﻀﺮﺕ ﻟﻮﻯ ﺍﺣﻤﺪﺷﺎﻩ ﺑﺎﺑﺎ ﺩ ﭘښﺘﻨﻮ ﺑﺎﭼﺎ ﺳﻮ‪ ،‬ﻧﻮ ﺩې ښﺎﻏﻠﻲ ﭘښﺘﻮﻥ ﺩ‬
‫ﭘښﺘﻨﻮ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﻟﻴﺎﻗﺖ ﺍﻭ ﻛﺸﻮﺭﻛﺸﺎﻳﻲ ښﻪ ﻭﭼﻠﻮﻟﻪ‪ ،‬ﺍﺣﻤﺪﺷﺎﻩ ﺑﺎﺑﺎ ﺩ ﺧﭙﻞ ښﺎﻏﻠﻲ ﭘښﺘﻮﻥ ﻣﻠﺖ ﭘﻪ ﻣﻠګﺮۍ‬
‫ﺍﻭ ﺗﻮﺭﻩ ﺍﻭﻭﻩ ﺍﺗﻪ ﻭﺍﺭﻩ ﭘﺮ ﻫﻨﺪ ﻳﺮﻏﻠﻮﻧﻪ ﻭﻛړﻩ‪ ،‬ﺩ ﻫﻨﺪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻳﯥ ﺩ ﻛﻔﺎﺭﻭ ﻟﻪ ﺗﺴﻠﻄﻪ ﻭژﻏﻮﺭﻝ ﺩ ﻣﺮﻫټﻮ‬
‫ﺟﻨګ ﺩ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻟﻪ ﻟﻮﻳﻮ ﺟﻨګﻮ څﺨﻪ ﺩﻯ‪ ،‬ﭼﻲ ﭘﻨځﻮﺱ ﺷﭙﯧﺘﻪ ﺯﺭﻩ ﭘښﺘﺎﻧﻪ ﺗﻘﺮﻳﺒﺎً ﻟﺴﻮ ﻟﻜﻮ ﺗﻨﻮ ﺳﺮﻩ‬
‫ﻭﺟﻨګﯧﺪﻝ‪ ،‬ټﻮﻟﻪ ﻳﯥ ﻣﺎﺕ ﻛړﻩ‪ ،‬ﺗﺮ ﺩﻭﻭ ﻟﻜﻮ ﺗﻨﻮ ﭘﻮﺭﻱ ﻳﯥ ﻣړﻩ ﻛړﻩ ﺍﻭ ﻣﺮﻫټﻴﺎﻧﻮ ﻣﻼ ﻳﯥ ﻭﺭ ﻣﺎﺗﻪ ﻛړﻩ ﺍې‬
‫ﻣﺎﺭﺳډﻥ ﺍﻧګﻠﻴﺴﻰ ﻣﻮْﺭﺥ ﻭﺍﻳﻲ‪:‬‬
‫"ﺍﺣﻤﺪﺷﺎﻩ ﭘﻪ ﺍّﺳﺎﻧۍ ﺳﺮﻩ ﺩ ډﻫﻠﻲ ﭘﺎﭼﺎ ﺳﻮ ﺍﻭ ﻟﻜﻪ ﻣﺤﻤﻮﺩ ﻏﺰﻧﻮﻱ ﺍﻭ ﻣﺤﻤﺪ ﻏﻮﺭﻱ څﻮ ﻭﺍﺭﻩ ﻳﯥ ﭘښﺘﺎﻧﻪ ﭘﻪ‬
‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﺭﺍﻭﺑﻬﻮﻝ ‪" . . .‬‬
‫ﻛﺮﺍﻧټ ډﻓﻪ ﺍﻧګﻠﻴﺴﻰ ﻣﻮْﺭﺥ ﻟﻴﻜﻲ‪:‬‬
‫"ﺩ ﭘﺎﻧﻲ ﭘﺖ ﺟګړﻩ ﺩ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺩ ﻣﻬﺎﺑﻬﺎﺭﺕ ﺗﺮ ﺟګړې ﻭﺭﻭﺳﺘﻪ ﻟﻮ ﺟګړﻩ ﺩﻩ‪ ،‬ﭘﻪ ﺩﺭﻭ ﻭﺭځﻮ ﻛﻲ ﭘښﺘﻨﻮ‬
‫ﻟﻮﻳﻪ ﻓﺘﺤﻪ ﻭګټﻠﻪ"‬
‫ﻳﻮ ﭘښﺘﻮﻥ ﺷﺎﻋﺮ ﺑﺮﻫﺎﻥ ﺧﺎﻥ ﭼﻲ ﭘﻪ ﺩې ﻓﺘﻮﺣﺎﺗﻮ ﻛﻲ ﺩ ﺍﺣﻤﺪﺷﺎﻩ ﺑﺎﺑﺎ ﺳﺮﻩ ﻭ‪ ،‬ﺩ ﺩې ﺟﻨګ ﺳﺒﺒﻮﻧﻪ ﺩ ﭘښﺘﺎﻧﻪ‬
‫ﺷﻬﻨﺸﺎﻩ ﻟﻪ ﺧﻮﻟﯥ ﺩﺍﺳﻲ ﺑﻴﺎﻧﻮﻱ‪:‬‬
‫ﺍﺣـــﻤﺪﺷﺎﻩ ﺑﺎﺩﺷــــﺎﻩ ﭘﻪ ﺟﺎﺭﻭ ﻭﻭﻳﻠﻪ‬
‫ﺩ ﻏـــــﺰﺍ ﭘﻪ ﻧﻴــــﺖ ﻭﻭﺯﻣﻪ ﻟﻪ ﻛﺎﺑﻠﻪ‬
‫ﻳﺎ ﺑﻪ ﻗﺘﻞ ﻛړﻡ ﻛﻔﺎﺭ ﭘﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻛﻲ‬
‫ﻳﺎ ﺑﻪ ﭘﺮې ﻛړﻣـﻪ ﻛﻠﻪ ﭘﺮې ﺑﺎﻧﺪﻱ ﺧﭙﻠﻪ‬
‫ﭘﻪ ﺩې ډﻭﻝ ﺍﺣﻤﺪﺷﺎﻩ ﺑﺎﺑﺎ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﭘﻪ ﻧﻨګﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﻪ څﻮ ﻭﺍﺭې ﻭﻻړ‪ ،‬ﺍﻭ ﺩ ﺧﭙﻠﻮ ﺍﺳﻼﻓﻮ ﻣﺤﻤﺪ ﺍﻭ‬
‫ﻣﺤﻤﻮﺩ ﻳﺎﺩ ﻳﯥ ﺗﺎﺯﻩ ﻛﺊ‪ ،‬ﺩ ﭘښﺘﻨﻮ ﻟﻮﻳﻪ ﻟﻤﻦ ﻟﻪ ﺩې ښﻪ ښﻜﺎﺭﻳږﻱ‪ ،‬ﭼﻲ ﺍﺣﻤﺪﺷﺎﻩ ﺑﺎﺑﺎ ﻛﻪ څﻪ ﻫﻢ ﻫﻨﺪ ﻓﺘﺢ ﻛﺊ‪،‬‬
‫ﺑﺨﺎﺭﺍ ﻳﯥ ﻭﻧﻴﻮﻟﻪ‪ ،‬ﭘﺮ ﺧﺮﺍﺳﺎﻥ ﻳﯥ ﺗﺴﻠﻂ ﻭﻣﻮﻧﺪ‪ ،‬ﻣﮕګﺮ ﭘﻪ ﺩﻏﻮ ﺳﺮﻭ ﻫﻴﻮﺍﺩﻭ ﻛﻲ ﻳﯥ ﺩ ﻫﻐﻪ ځﺎﻯ ﺑﺎﺩﺷﺎﻫﺎﻥ‬
 ‫ﺑﯧﺮﺗﻪ ﭘﻪ ﺷﺎﻫۍ ﻛښﯧﻨﻮﻟﻪ ﺍﻭ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﻟﻮړ ﻫﻤﺖ ﺍﻭ ﻋﺎﻟﻴﺠﻨﺎﺑﻲ ﻳﯥ ﺛﺎﺑﺘﻪ ﻛړﻩ‪ ،‬ﺗﺮ ﺍﺣﻤﺪﺷﺎﻫﻲ ﺩﻭﺭې‬
‫ﻭﺭﻭﺳﺘﻪ ﻫﻢ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﺭﻭﺡ ﻣړ ﻧﻪ ﻭ‪ ،‬ډﯦﺮ ځﻠﻪ ﻳﯥ ﺷﺎﻭﺧﻮﺍ ﺑﺮﻳښ ﻛﺎﻭﻩ‪ ،‬ﻭﺯﻳﺮ ﺍﻛﺒﺮﺧﺎﻥ ﻏﺎﺯﻱ ﺩ ﻛﺎﺑﻞ ﺍﻭ‬
‫ﺟﻼﻝ ﺍّﺑﺎﺩ ﺟﻬﺎﺩﻭﻧﻪ ﺍﻭ ﺩ ﺳﺮﺩﺍﺭ ﻣﺤﻤﺪﺍﻳﻮﺏ ﺧﺎﻥ ﻏﺎﺯﻱ ﺩ ﻣﻴﻮﻧﺪ ﻏﺰﺍ ﺍﻭ ﺑﻴﺎ ﺩ ﻏﺎﺯﻱ ﻣﺤﻤﺪﻧﺎﺩﺭ ﺷﺎﻩ ﺷﻬﻴﺪ ﺩ‬
‫ټﻞ ﺍﻭ ﺟﻨﻮﺑﻲ ﺧﻮﺍ ﺟﻬﺎﺩﻭﻧﻪ ﻧﻪ ﻫﻴﺮﻭﻱ‪.‬‬

‫ﺗﺮ ﺩې ځﺎﻳﻪ ﻣﻮ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﺩ ﻭﺭځ ځﻴﻨﻲ ﺭڼﺎﻭﻱ ﺍﻭ ﺑﺮﯦښﻨﺎﻭﻱ ﭘﻪ ﺗﺎﺭﻳﺨﻲ ﺍﺩﺍﺭﻭ ﻛﻲ ښﻜﺎﺭﻱ ﻛړې‪ ،‬ﺩﺍ ﺧﻮ‬
‫ﻳﻮﻩ ﻟﻨډﻩ ﺗﺎﺭﻳﺨﻲ ﻛﺘﻨﻪ ﻭﻩ‪ ،‬ﻛﻪ ﻣﻮ ﻣﻔﺼﻞ ﻟﻴﻜﻼﻯ‪ ،‬ﻧﻮ ﺩ ﭘښﺘﻨﻮ ﺩ ﺗﻮﺭﻱ ﺍﻭ ﺍﺧﻼﻗﻲ ﺍﻗﺘﺪﺍﺭ ﭘﺮﺗﻪ‪ ،‬ﺩ ﺩﻭﻯ ﻣﺪﻧﻲ‬
‫ﺍﻭ ﻋﻤﺮﺍﻧﻲ ﺍﻭ ﺍﺩﺭﻱ ﺧﺪﻣﺘﻮﻧﻪ ﻫﻢ ډﯦﺮ ﺩﻱ‪ ،‬ﭼﻲ ﻟﻴﻜﻞ ﻳﯥ ﺑﯧﻞ_ﺑﯧﻞ ﻛﺘﺎﺑﻮﻧﻪ ﻏﻮﺍړﻱ‪ ،‬ﭘﻪ ﭘښﺘﻨﻮ ﻛﻲ ﻋﻠﻤﺎ ﺍﻭ ﺩ‬
‫ﻓﻦ ﺍﻭ ﭘﻮﻫﻲ ﺧﺎﻭﻧﺪﺍﻥ ﺍﻭ ﺑﺮﻳﺎﻟﻲ ﺷﻬﻨﺸﺎﻫﺎﻥ ﺍﻭ ﻧﺎﻣﺘﻮ ﺩﻻﻭﺭﺍﻥ ﺍﻭ ﭘﻬﻠﻮﺍﻧﺎﻥ ﺗﯧﺮ ﺳﻮﻱ ﺩﻱ‪ ،‬ﻟﻨډﻩ ﺧﻮ ﻳﯥ ﺩﺍ‬
‫ﭼﻲ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﺭﻭﺡ ﻳﻮ ژﻭﻧﺪﻯ ﺍﻭ ﻧﻪ ﻣړ ﻛﯧﺪﻭﻧﻜﻰ ﺭﻭﺡ ﺩﻯ‪ ،‬ﭼﻲ ﻧﻦ ﻭﺭځ ﭘﺮ ﭘښﺘﻨﻮ ﺍﻭ ﺩ ﺩې ﺯﻣﺎﻧﯥ ﭘﺮ‬
‫ځﻠﻤﻮ ﻻﺯﻣﻪ ﺩﻩ‪ ،‬ﭼﻲ ﺧﭙﻞ ﻣﻔﺎﺧﺮ ﺍﻭ ﺩ ﭘﻠﺮﻭ ﺍﻭ ﻧﻴﻜﻮ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ښﯧګړﻱ ﺭﺍ ژﻭﻧﺪۍ ﻛﻲ ﺍﻭ ﺩ ﺧﭙﻞ ﻣﻠﻴﺖ ﭘﻪ‬
‫ﺭﻭڼ ﺗﺎﺭﻳﺦ ﻭﻭﻳﺎړﻱ‪ ،‬ﻣﺎ ﺩﺍ څﻮ ﻛﺮښﻲ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ ﭘﻪ ﻋﻠﻤﻲ ﭘﻠټﻨﻪ ﺍﻭ ﺳﭙړﻧﻪ ﻛﻲ ﺍﻭﺱ ﻭﻛښﻼﻯ ﺳﻮې ﺍﻭ‬
‫ﺧﭙﻠﻮ ﭘښﺘﻨﻮ ﺗﻪ ﻣﻲ ﻭړﺍﻧﺪﻱ ﻛړې‪ ،‬ګﻮﻧﺪﻱ ﺩ ﺗﯧﺮﻭ ﭘښﺘﻨﻮ ﺍﺭﻭﺍ ﺧﻮښ ﺍﻭ ﺩ ﺍﻭﺳﻨﻴﻮ ځﻠﻤﻮ ﻟﭙﺎﺭﻩ ﺩ ﭘښﺘﻨﻮﺍﻟﻲ‬
‫ﺩﺭﺱ ﻭګﺮځﻲ‪.‬‬

‫ﭘښﺘﺎﻧﻪ ﭘﺨﻮﺍ ﭼﯧﺮې ﺍﻭﺳﯧﺪﻝ؟‬

‫ﭘﺨﻮﺍﻧﻲ ﻟﻴﮑﻞ ﺷﻮﻱ ﺍﺳﻼﻣﻲ ﺁﺛﺎﺭ ﺍﻭ ﺍﺳﻨﺎﺩ ﻟﻪ ﻟﺴﻤﯥ ﺗﺮ ﺷﭙﺎړﺳﻤﯥ ﻣﻴﻼﺩﻱ ﭘﯧړۍ ﭘﻮﺭې‪ ،‬ﺩﻫﻐﯥ ﺳﻴﻤﯥ ﭘﻪ‬
‫ﺑﯧﻠﻮ ﺑﯧﻠﻮ ﺑﺮﺧﻮ ﮐﯥ ﺩﭘښﺘﻨﻮ ﺩﻫﺴﺘﻮګﻨﯥ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ ﭼﯥ ﻟﻪ ﺁﻣﻮﻧﻪ ﺗﺮ ﺍﭘﮑﻪ‪ ،‬ﻟﻪ ﻫﺮﺍﺗﻪ ﺗﺮ ﮐﺸﻤﻴﺮﻩ ‪ ،‬ﻟﻪ‬
‫ﮐﺮﻣﺎﻧﻪ ﺗﺮ ﻣﻠﺘﺎﻧﻪ ﺍﻭ ﻟﻪ ﭼﺘﺮﺍﻝ ﻧﻪ ﺩﻋﺮﺑﻮ ﺩﺑﺤﻴﺮې ﺗﺮ ﺣﺪﻭﺩﻭ ﭘﻮﺭې ﺍﻣﺘﺪﺍﺩ ﻟﺮﻱ‪ (١) .‬ﺧﻮ ﻟﻮﻣړﻱ ﻣﻮږ ﭘﻪ‬
‫ﻫﻐﻮ ﺳﻴﻤﻮ ﮐﯥ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻳﺎﺩﻭﻧﯥ ﺭﺍﺍﺧﻠﻮ ﭼﯥ ﺩﻏﺰﻧﻲ‪،‬ﺯﺍﺑﻞ‪،‬ﮐﺎﺑﻞ‪ ،‬ﭘﮑﺘﻴﺎ ﺍﻭ ﻧﻨګﺮﻫﺎﺭ ﻟﻪ ﻧﺎﻭﻭ ﺍﻭ‬
‫ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ ﻧﻪ ﺗﺮ ﺍﺑﺎﺳﻴﻨﺪﻩ ﭘﻮﺭې ﺍﻣﺘﺪﺍﺩ ﻟﺮﻱ‪.‬‬

‫ﭘښﺘﺎﻧﻪ ﭘﻪ ﭘﮑﺘﻴﺎ ﺍﻭ ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ ﮐﯥ ‪:‬‬

‫ﺣﺪﻭﺩ ﺍﻟﻌﺎﻟﻢ ﻣﻨﺎﺍﻟﻤﺸﺮﻕ ﺍﻟﻲ ﺍﻟﻤﻐﻔﺮﺕ ﭼﯥ ﭘﻪ ﮐﺎﻝ ‪ ٣٧٢‬ﻫﺠﺮﻱ ﮐﯥ ﭘﻪ ﻓﺎﺭﺳﻲ ﻟﻴﮑﻞ ﺷﻮﻱ ﺍﻭ ﺩﻣﺆﻟﻒ ﻧﻮﻡ‬
‫ﻳﯥ ﻧﻪ ﺩﻱ ﻣﻌﻠﻮﻡ‪ ،‬ﺩﺍﺳﻼﻣﻲ ﺩﻭﺭې ﻟﻮﻣړﻧﻲ ﻣﻌﻠﻮﻡ ﺁﻗﺮ ﺩﻱ ﭼﯥ ﭘﺪې ځﻤﮑﻮ ﮐﯥ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺩﺳﮑﻮﻧﺖ ﻳﺎﺩﻭﻧﻪ‬
‫ﮐﻮﻱ‪ .‬ﺩﺍﻟﺮﻏﻮﻧﻲ ﺍﺛﺮ ﺩګﺮﺩﯦﺰ ﻟﻪ ﺷﺮ ﭼﯥ ﻧﻪ ﻭﺭﻭﺳﺘﻪ‪ ،‬ﺳﻤﺪﺳﺘﻲ ﭘﮑﺘﻴﺎ ﺩﺳﻴﻤﯥ ﻳﻮ ﮐﻠﻲ ﺩﺍﺳﯥ ﻣﻌﺮﻓﻲ ﮐﻮﻱ ‪:‬‬

‫)ﺳﻮﺍﻝ )‪ (٢‬ﭘﻪ ﻏﺮﻩ ﮐﯥ ﻳﻮ ﺁﺑﺎﺩ ﮐﻠﻲ ﺩﻱ ﺍﻭ ﺍﻓﻐﺎﻧﺎﻥ ﭘﮑﯥ ﻫﺴﺖ ﺩﻱ‪ .‬ﻟﻪ ﺩې ځﺎﻳﻪ ﺗﺮ ﺣﺴﻴﻨﺎﻧﻪ ﭘﻮﺭې ﻻﺭ‬
‫ﺩﺩﻭﻭ ﻏﺮﻭﻧﻮ ﺗﺮ ﻣﻨځ ﭘﺮﺗﻪ ﺩﻩ‪...‬ﺩﺍ ﻻﺭ ﻟﻪ ﻣﺨﺎﻃﺮې ﺍﻭ ﺑﻴﻢ ﻧﻪ ډﮐﻪ ﺩﻩ‪(٣) (.‬‬

‫ﻳﻮ ﺑﻞ ډﯦﺮ ﭘﺨﻮﺍﻧﻲ ﺍﺛﺮ ﭼﯥ ﭘﻪ ﻫﻤﺪې ﺣﺪﻭﺩﻭ‪ ،‬ﻏﺎﻟﺒﺎً‪ ،‬ﺩﭘﮑﺘﻴﺎ ﺍﻭ ﭘﮑﺘﻴﮑﺎ ﭘﻪ ﺳﻴﻤﻮ ﮐﯥ ‪ ،‬ﭘښﺘﻨﻪ ﻣﻴﺸﺘﻪ ګڼﻲ ﻫﻐﻪ‬
‫ﺩ ﻋﺒﺪﺍﻟﺠﺒﺎﺭ ﻋﺘﺒﻲ ﻣﺮګ )‪ ۴٢٧‬ﻫﺠﺮﻱ ( ﺗﺎﺭﻳﺦ ﻳﻤﻴﻨﻲ ﺩﻱ ﺩﻱ‪ .‬ﻋﺘﺒﻲ ﭼﯥ ﺩﺳﺒﮑﺘګﻴﻦ ﺍﻭ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ‬
‫ﺩﻭﮐﺪﺍﺭۍ ﻭﻗﺎﻳﻊ ﻳﯥ ﺗﺮ ﮐﺎﻝ ‪ ۴١٢‬ﻫﺠﺮﻱ ﭘﻮﺭې ﺛﺒﺖ ﮐړﻱ ﺩﻱ‪ ،‬ﻳﻮ ځﺎﻱ ﺩﺍﺳﯥ ﻟﻴﮑﻲ ‪:‬‬

‫)څﻨګﻪ ﭼﯥ ﺩﺍﻭړﻱ ګﺮﻣﻲ ﺗﯧﺮﻩ ﺷﻮﻩ‪ ،‬ﺳﻠﻄﺎﻥ ﺩﻫﻐﻮ ﺍﻓﻐﺎﻧﻲ ﻃﺎﻳﻔﻮ ﺩټﮑﻮﻟﻮ ﻟﭙﺎﺭﻩ ﻭﺭ ﻭﻭﻭﺕ ﭼﯥ ﭘﻪ ﻟﻮړﻭ‬
‫ﺩﺭﻭ ﺍﻭ ﺧﭙﻠﻮ ﻏﺮﻧﻴﻮ ټﺎټﻮﺑﻮ ﮐﯥ ﺍﻭﺳﻴﺪﻝ ﺍﻭ ﮐﻠﻪ ﭼﯥ ﺳﻠﻄﺎﻥ ]ﻣﺤﻤﻮﺩ[ ﺩﻗﻨﻮﺝ ﺯﺍﺗﻪ ﻭﺗﻲ ﺅ‪ ،‬ﺩﻫﻐﻪ ﺩﻣﻠﮏ ﭘﻪ‬
‫ﻟﻤﻨﻮ ﮐﯥ ﻳﯥ ﻧﺎﺭﺍ ﻣﻲ ﭘﻴﺪﺍ ﮐړې ﻭﻩ‪ .‬ﺩﻩ ]ﺳﻠﻄﺎﻥ[ ﻭﻏﻮښﺘﻞ ﭼﯥ ﭘﻪ ﻫﻐﻮ ]ﺍﻓﻐﺎﻧﺎﻧﻮ[ ﻳﺮﻏﻞ ﻭﮐړﻱ‪ .‬ﻣﯧﻨﻪ ﻳﯥ‬
‫ﻭﺭ ﻭﺭﺍﻧﻪ ﮐړﻱ ﺍﻭ ﻟﻪ ﺷﺮﻧﻪ ﻳﯥ ځﺎﻥ ﺧﻼﺹ ﮐړﻱ‪ .‬ﻟﻪ ﻏﺰﻧﻲ ﻧﻪ ﭘﺪې ﻧﺎﻣﻪ ﻭﻭﻭﺕ ﭼﯥ ګﻮﻧﺪې ﮐﻮﻣﻪ ﺑﻠﻪ‬
‫ﺧﻮﺍځﻲ‪ .‬ﺧﻮ ﻳﻮ ﻧﺎڅﺎﭘﻪ‪ ،‬ﭘﻪ ﻧﻮﻱ]ﺍﻓﻐﺎﻧﺎﻧﻮ[ ﻭﺭﻭﻟﻮﯦﺪﻩ ﺗﻮﺭﻩ ﻳﯥ ﭘﺮې ﺭﺍ ﻭﺍﯦﺴﺘﻪ ﺍﻭ ﻳﻮ ﻋﺎﻟﻢ ﻳﯥ ﻭﺭﻧﻪ ﮐړﻝ‪(.‬‬
 ‫)‪(۴‬‬

‫ﺩﺍ ﻣﻄﻠﺐ ﻭﺭﻭﺳﺘﻪ ﻧﻮﺭﻭ ﻣﺆﻭﺧﻴﻨﻮ ﻫﻢ ﺛﺒﺖ ﮐړﻱ ﺩﻱ‪ .‬ﺭﺷﻴﺪﺍﻟﺪﻳﻦ ﻓﻀﻞ ﺍﷲ ﭼﯥ ﺟﺎﻣﻊ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻳﯥ ﭘﻪ ﮐﺎﻝ‬
‫‪ ٧٠۴‬ﻫﺠﺮﻱ ﮐﯥ ﻟﻴﮑﻠﻲ ﺩﻱ ﺍﻭ ﺣﻤﺪﺍﷲ ﻗﺰﻭﻳﻨﻲ‪ ،‬ﭼﯥ ﺗﺎﺭﻳﺦ ګﺰﻳﺪﻩ ﻳﯥ ﭘﻪ ﮐﺎﻝ ‪ ٧٣٠‬ﻫﺠﺮﻱ ﮐﯥ ﺗﺄﻟﻴﻒ ﮐړﻱ‬
‫ﺩﻱ‪ ،‬ﭘﻪ ﭘښﺘﻨﻮ ﺑﺎﻧﺪې ﺩﻏﺰﻧﻮﻱ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺩﺍ ﺣﻤﻠﻪ ﺗﻘﺮﻳﺒﺎً ﺩﻋﺘﺒﻲ ﭘﻪ ﻋﺒﺎﺭﺍﺗﻮ ﺑﻴﺎﻥ ﮐړې ﺩﻩ‪(۵) .‬‬

‫ﺍﺑﻦ ﺍﺛﻴﺮ )‪ -۶٣٠ ۵۵۵‬ﻫﺠﺮﻱ( ﭘﻪ ﺧﭙﻞ ﻣﻌﺮﻭﻑ ﺗﺎﺭﻳﺦ )ﮐﺎﻣﻞ( ﮐﯥ ﺩﮐﺎﻝ ‪ ۴٠٩‬ﻫﺠﺮﻱ ﺩﭘﯧښﻮ ﺩﺑﻴﺎﻥ ﭘﻪ‬
‫ﺗﺮڅ ﮐﯥ ﺩﻫﻐﻮ ﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ ﭼﯥ ﻟﻪ ﻏﺰﻧﻲ ﻧﻪ ﺑﻬﺮ ﺩﻫﻨﺪﻭﺳﺘﺎﻥ ﺩﻻﺭې ﭘﻪ ﺷﺎﻭﺧﻮﺍﮐﯥ ﭘﺮﺍﺗﻪ ﺩﻱ ﺍﻭ‬
‫ﻭﺍﻳﻲ ﭼﯥ ﻏﺰﻧﻮﻱ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﻳﺮﻏﻞ ﭘﺮې ﻭﮐړ ﺍﻭ ډﯦﺮ ﻳﯥ ﻭﺭﻧﻪ ﻭﻭژﻝ‪ .‬ﺩﻱ ﻟﻴﮑﻲ ‪:‬‬

‫ﭘﻪ ﻫﻤﺪې ﮐﺎﻝ ﻳﻤﻴﻦ ﺍﻟﺪﻭﻟﻪ ﻫﻨﺪﺗﻪ ﺩﻏﺰﺍ ﺩﭘﺎﺭﻩ ﺭﻭﺍﻥ ﺷﻮ‪.‬ﺧﭙﻞ ﭘﻮ؟؟؟؟؟ ﻣﺠﻬﺰ ﺍﻭ ﺗﻴﺎﺭ ﮐړ‪ ....‬ﻟﻪ ﻏﺰﻧﻲ ﻧﻪ‬
‫ﻭﻭﻭﺕ ﺍﻭ ﻟﻮﻣړﻱ ﻳﯥ ﭘﻪ ﻻﺭﻩ ؟؟؟؟؟؟؟ﻭﮐړ ﭼﯥ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﭼﺎﺭﻩ ﻭﮐړﻳږ ﺍﻓﻐﺎﻧﺎﻥ ﮐﺎﻓﺮﺍﻥ ﺍﻭ ﻭﺭﺍﻥ ﮐﺎﺭ؟؟؟؟؟؟‬
‫ﺩﺧﭙﻠﻮ ﻣﯧﻨﻮ ﺍﻭ ﻏﺰﻧﻲ ﺗﺮ ﻣﻨځ ﺩښﺘﯥ ﺍﻭ ﻻﺭې ﻳﯥ ﻭﻫﻠﯥ‪ .‬ﻳﻤﻴﻦ ﺍﻟﺪﻭﻟﻪ ؟؟؟؟؟ ﻭﺧﻮځﻴﺪ ﺁﺑﺎﺩۍ ﻳﯥ ﻭﺭﻭﺭﺍﻧﯥ‬
‫ﮐړې ﺍﻭ ﻣﺎﻟﻮﻧﻪ ﻳﯥ ﻭﺭﻧﻪ ﻭﻟﺠﻪ ﮐړﻝ‪] .‬ﺍﻓﻐﺎﻧﺎﻧﻮ[ ډﯦﺮ ﺯﻳﺎﺕ ﻣړﻩ ﺍﻭ ﺍﺳﻴﺮ ﺷﻮﻝ ﺍﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻳﯥ ډﯦﺮ ﻣﺎﻟﻮﻧﻪ‬
‫ﭘﻪ ﻭﻟﺠﻪ ﻭﺭﻧﻪ ﻳﻮﻭړﻝ( )‪.(۶‬‬

‫ﺑﻠﺨﻲ ﻋﻨﺼﺮﻱ )ﻣﺮګ ‪ (۴٣١ :‬ﻫﻢ ﭼﯥ ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺩﺩﺭﺑﺎﺭ ﻣﻠﮏ ﺍﺷﻌﺮﺍءﺅ ‪ ،‬ﭘﻪ ﭘښﺘﻨﻮ ﺑﺎﻧﺪې ﺩﺩﻏﻪ‬
‫ﺳﻠﻄﺎﻥ ﺩﻳﻮﻩ ﺑﻞ ﻳﺮﻏﻞ ﺩﺑﻴﺎﻥ ﭘﻪ ﺗﺮڅ ﮐﯥ ﺩﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ ﺍﻭ ﻭﺍﻳﻲ ‪:‬‬
‫ﺷﻪ ګﻴﺘﻲ ﺯﻏﺰﻧﻴﻦ ﺗﺎﺧﺘﻦ ﺑﺮﺩ )‪.(٧‬‬
‫ﺑﺮ ﺍﻓﻐﺎﻧﺎﻥ ﻭﺑﺮ ګﺒﺮﺍﻥ ﮐﻬﺒﺮ )‪ .(٨‬ﺩﻓﺎﺭﺳﻲ ژﺑﻲ ځﻴﻨﯥ ﻧﻮﺭ ﺷﺎﻋﺮﺍﻥ ﻫﻢ ﺩﻏﺰﻧﻮﻳﺎﻧﻮ ﭘﻪ ﻋﺼﺮ ﮐﯥ ﺩﭘﺘﻨﻮ ﺍﻭ‬
‫ﺩﻫﻐﻮ ﺩﻫﻴﻮﺍﺩ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ ﺍﻭ ﻭﺍﻳﯥ ﭼﯥ ﻏﺰﻧﻮﻱ ﺍﻓﺴﺮﺍﻧﻮ ﻳﺮﻏﻠﻮﻧﻪ ﭘﺮې ﻭﮐړﻝ‪ .‬ﻣﺜﻼً ﺩﻏﺰﻧﻮﻳﺎﻧﻮ ﺩﻋﺼﺮ‬
‫ﺳﺘﺮ ﻗﺼﻴﺪﻩ ﻟﻴﮑﻮﻧﮑﻲ‪ ،‬ﻣﺴﻌﻮﺩ ﺳﻌﺪ ﺳﻠﻤﺎﻥ )‪ (۴۴٨-۵١۵‬ﺩﻏﺰﻧﻮﻳﺎﻧﻮ ﺩﻋﺼﺮ ﺩﻳﻮﻩ ﺳﺘﺮ ﺑﻮځﻲ ﺳﺎﻻﺭ )ﻋﻠﻲ‬
‫ﺧﺎﺹ( ﭘﻪ ﺳﺘﺎﻳﻨﻪ ﮐﯥ ﻭﺍﻳﻲ ‪:‬‬

‫ﺳﮑﺴﺘﻪ ګﺸﺖ ﺑﻪ ﺗﻴﻎ ﺗﻮ ﻟﺸﮑﺮ ﮐﻔﺎﺭ‬

‫ﺧﺮﺍﺏ ﺷﺪ ﺑﻪ ﺳﭙﺎﻩ ﺗﻮ ﮐﺸﻮﺭ ﺍﻓﻐﺎﻥ )‪.(٩‬‬

‫ﭘﻪ ﻳﻮﻩ ﺑﻠﻪ ﻗﺼﻴﺪﻩ ﮐﯥ ﻭﺍﻳﻲ ‪:‬‬

‫ګﻬﻲ ﺷﺘﺎﺑﺎﻥ ﺍﻧﺪﺭ ﺁګﻪ ﻣﻴﺎﻥ ﻏﺎﺭ ﺗﻮﺑﻲ )‪ .(١٠‬ﺩ ﻣﺴﻌﻮﺩ ﺳﻌﺪ ﺩژﻭﻧﺪ ﺑﯧﺨﻲ ﺯﻳﺎﺗﻪ ﺑﺮﺧﻪ ﺩﺩﻭﻭ ﻏﺰﻧﻮﻱ‬
‫ﺳﻠﻄﺎﻧﺎﻧﻮ ﻟﻪ ﻋﺼﺮ ﺳﺮﻩ ﻣﺼﺎﺩﻓﻪ ﺩﻩ‪ .‬ﻳﻮ ﻳﯥ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺴﻌﻮﺩ ﺩﻱ ﭼﯥ ﻟﻪ ﮐﺎﻝ ‪ ۴۵٠‬ﻧﻪ ﺗﺮ ﮐﺎﻝ ‪۴٩٢‬‬
‫ﻫﺠﺮﻱ ﭘﻮﺭې ﻳﯥ ﺳﻠﻄﻨﺖ ﮐړﻱ ﺍﻭﺑﻞ ﺩﻫﻐﻪ ﺯﻭﻱ ﺳﻠﻄﺎﻥ ﻣﺴﻌﻮﺩ ﺩﻱ ﭼﯥ ﻟﻪ ﮐﺎﻝ ‪ ۴٩٢‬ﻧﻪ ﺗﺮ ﮐﺎﻝ ‪۵٠٩‬‬
‫ﻫﺠﺮﻱ ﭘﻮﺭې ﻳﯥ ﻭﺍﮐﺪﺍﺭﻱ ﮐړې ﺩﻩ‪ (١١) .‬ﻧﻮ ﺩﻣﺴﻌﻮﺩ ﺳﻌﺪ ﻣﻤﺪﻭﺡ )ﻋﻠﻲ ﺧﺎﺹ ( ﻫﻢ ﺑﺎﻳﺪ ﺩﻫﻤﺪې ﻋﺼﺮ‬
‫ﻳﻮ ﭘﻮځﻲ ﺳﺎﻻﺭ ﻭﻱ‪.‬‬

‫ﮐﻠﻪ ﭼﯥ ﺍﺑﻦ ﺍﺛﻴﺮ ﺩﮐﺎﻝ ‪ ۵٠٨‬ﻫﺠﺮﻱ ﭘﯧښﯥ ﻟﻴﮑﻲ ﺍﻭ ﻫﻐﻪ ﺟګړﻱ ﺑﻴﺎﻧﻮﻱ ﭼﯥ ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﮐړﻭﺳﻴﺎﻧﻮ‪،‬‬
‫ﺍﺭﺳﻼﻧﺸﺎﻩ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻭ ﺑﻬﺮﺍﻡ ﺷﺎﻩ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺩﺳﻴﺎﺳﻲ ﻗﺪﺭﺕ ﭘﻪ ﺳﺮﻟﻪ ﻳﻮﻩ ﺑﻞ ﺳﺮﻩ ﮐړﻱ ﺩﻱ‪ ،‬ﻳﻮ ځﻞ ﺑﻴﺎ‬
‫ﺩﭘښﺘﻨﻮ ﺍﻭ ﺩﻫﻐﻮ ﺩﻏﺮﻭﻧﻮ ﺍﻭ ښﺎﺭﻭﻧﻮ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ‪.‬‬

‫ﺍﺑﻦ ﺍﺛﻴﺮ ﻟﻴﮑﻲ ﮐﻠﻪ ﭼﯥ ﺍﺳﻼﻧﺸﺎﻩ ﺑﻴﺎ ﺩﻏﺰﻧﻲ ﺩﺗﺨﺖ ﺩﻧﻴﻮﻟﻮ ﭘﻪ ﻧﻴﺖ ﻏﺰﻧﻲ ﺗﻪ ﻭﻻړ‪ ،‬ﻫﻠﺘﻪ ﻳﻮﻩ ﻣﻴﺎﺷﺖ ﭘﺎﺗﯥ‬
‫ﺷﻮ ﺍﻭ ﺩﺧﭙﻞ ﻭﺭﻭﺭ ﺑﻬﺮﺍﻣﺸﺎﻩ ﭘﻪ ﻟټﻪ ﮐﯥ ﺅ‪ .‬ﺧﻮ ﮐﻠﻪ ﭼﯥ ﺧﺒﺮ ﺷﻮ ﭼﯥ ﺩﺳﻠﻄﺎﻥ ﺳﻨﺠﺮ ﭘﻮځ ﺩﺑﻬﺮﺍﻣﺸﺎﻩ ﻣﻼټﺮ‬
‫ﺗﻪ ﻭﺭ ﺭﻭﺍﻥ ﺩﻱ‪ ،‬ﻧﻮ ﺍﺭﺳﻼﻧﺸﺎﻩ )ﺗﯧښﺘﻪ ﻟﻪ ﺟﻨګ ﻧﻪ ﻏﻮﺭﻩ ﻭﺑﻠﻠﻪ‪ .‬ځﮑﻪ ﻫﻐﻪ ﭘﻮﻫﯧﺪ ﭼﯥ ﻋﺴﮑﺮ ﻳﯥ ﻟﻪ ﺳﻠﻄﺎﻥ‬
‫ﺳﻨﺠﺮ ﻧﻪ ډﻳﺮ ﺯﻳﺎﺕ ډﺍﺭﻳږﻱ‪ .‬ﺩﺍﻭﻏﺎﻧﺎﻧﻮ )‪ (١٢‬ﻏﺮﻭﻧﻮ ﺗﻪ ﻭﻻړ ﺍﻭ ﺑﻬﺮﺍﻣﺸﺎﻩ ﺍﻭ ﺩﺳﻨﺠﺮ ﻋﺴﮑﺮﻭ ﺗﻌﻘﻴﺐ ﮐړ‬
‫ﺍﻭ ﭘﻪ ﮐﻮﻣﻮ ښﺎﺭﻭﻧﻮ ﮐﯥ ﭼﯥ ﻫﻐﻪ ]ﺍﺭﺳﻼﻧﺸﺎﻩ[ ﺍﻭﯦﺪﻩ ټﻮﻝ ﻳﯥ ﻭﺭﺍﻥ ﮐړﻝ ﺍﻭ ﺩﻫﺮ ښﺎﺭ ﺧﻠﮑﻮ ﺗﻪ ﻳﯥ ﭘﻴﻐﺎﻡ ﻭ‬
‫ﺍﺳﺘﺎﻭ ﺍﻭ ﺗﻬﺪﻳﺪ ﻳﯥ ﮐړﻝ‪(١٣) .‬‬

‫ﺍﺑﻦ ﺍﺛﻴﺮ ﻭﺭﻭﺳﺘﻪ ﭘﻪ ﻫﻤﺪې ﺳﻴﻤﻪ ﮐﯥ ﺩﻳﻮﻩ ﺧﺎﺹ ښﺎﺭ‪ ،‬ﮐﺮﻣﺎﻥ ]ﮐړﻣﺎﻥ[ )‪ (١۴‬ﻧﻮﻡ ﺍﺧﻠﻲ ﺍﻭ ﺍﻭﺳﯧﺪﻭﻧﮑﻲ‬
‫ﻳﯥ ﺍﻓﻐﺎﻧﺎﻥ ﺑﻮﻟﻲ‪ .‬ﺩﻱ ﺩﮐﺎﻝ ‪ ۵۴٧‬ﻫﺠﺮﻱ ﺩﭘﯧښﻮﺭ ﺩﺑﻴﺎﻥ ﭘﻪ ﺗﺮڅ ﮐﯥ ﺩﺳﻠﻄﺎﻥ ﺳﻨﺠﺮ ﺍﻭ ﻏﻮﺭﻳﺎﻧﻮ ﺗﺮ ﻋﻨﻮﺍﻥ‬
‫ﻻﻧﺪې ﻟﻴﮑﻲ‪:‬‬

‫)ﻋﻼءﺍﻟﺪﻳﻦ ﺣﺴﻴﻦ‪...........‬ﺩﻏﺰﻧﻲ‪............‬ﭘﻪ ښﺎﺭ ﺣﻤﻠﻪ ﻭﮐړﻩ‪ .‬ﭘﺪې ﻭﺧﺖ ﮐﯥ ﺑﻬﺮﺍﻣﺸﺎﻩ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﻣﺤﻤﻮﺩ ﺑﻦ ﺳﺒﮑﺘګﻴﻦ ﭘﻪ ﻏﺰﻧﻲ ﮐﯥ ﻭﺍﺩﺍﺭﻱ ﮐﻮﻟﻪ‪.‬ﺩﻩ ]ﺑﻬﺮﺍﻣﺸﺎﻩ[ ﻭﻧﻪ ﺷﻮ ﮐړﻱ ﭼﯥ ﻟﻪ ﻋﻼءﺍﻟﺪﻳﻦ ﺳﺮﻩ‬
‫ډﻏﺮې ﻭﻭﻫﻲ ﺍﻭﻟﻪ ﻏﺰﻧﻲ ﻧﻪ ﺩﮐﺮﻣﺎﻥ ښﺎﺭ ﺗﻪ ﭼﯥ ﺩﻏﺰﻧﻲ ﺍﻭ ﻫﻨﺪ ﺗﺮ ﻣﻨځ ﻭﺍﻗﻊ ﺩﻱ ﻭﺗښﺘﯧﺪ‪ .‬ﺩﺩﻏﻪ ﺍﺭ‬
‫ﺍﻭﺳﯧﺪﻭﻧﮑﻲ ﻳﻮ ﻗﻮﻡ ﺩﻱ ﭼﯥ ﺍﻓﻐﺎﻧﺎﻥ ﻧﻮﻣﻴږﻱ‪ .‬ﺩﺍ ښﺎﺭ ﻫﻐﻪ ﺩﮐﺮﻣﺎﻥ ﭘﻪ ﻧﺎﻣﻪ ﻣﻌﺮﻭﻑ ﻭﻻﻳﺖ ﻧﻪ ﺩﻱ‪(١۵) (.‬‬

‫ﻭﺭﻭﺳﺘﻪ ﻣﺤﻤﺪ ﻗﺎﺳﻢ ﭘﻪ ﺗﺎﺭﻳﺦ ﻓﺮﺷﺘﻪ ﮐﯥ ﺩﺩﻏﻮ ﭘﯧښﻮ ﭘﻪ ﺍﺭﺗﺒﺎﻁ ﻟﻴﮑﻲ ‪) :‬ﺑﻬﺮﺍﻣﺸﺎﻩ ټﻴﻨګﺎﺭﻭﻧﻪ ﺷﻮ ﮐړﻱ‪ .‬ﻟﻪ‬
‫ﻏﺰﻧﻲ ﻧﻪ ﮐﺮﻣﺎﻥ ﺗﻪ ﻭﻻړ‪ .‬ﺩﺍﮐﺮﻣﺎﻥ ﻫﻐﻪ ﻣﺸﻬﻮﺭ ﮐﺮﻣﺎﻥ ﻧﻪ ﺩﻱ‪ ،‬ﺑﻠﮑﻪ ﺩﻏﺰﻳﻦ ‪ ،‬ﻫﻨﺪ ﺍﻭ ﺍﻓﻐﺎﻥ ﺗﺮ ﻣﻨځ ﻳﻮ‬
‫ښﺎﺭ ﺩﻱ‪(١۶) .‬‬

‫ﻣﺤﻤﺪﻗﺎﺳﻢ ﻟﻴﮑﻲ ‪:‬‬

‫) ﺑﻬﺮﺍﻣﺸﺎﻩ‪........‬ﺩﺑﺎﻣﻴﺎﻧﻮ ﮐﻼﺗﻪ ﻧﻨﻮﻭﺕ ﺍﻭ ﭘﻪ ﭘﺎﻱ ﮐﯥ ﺩﺳﻠﻄﺎﻥ ﺳﻨﺠﺮ ﭘﻪ ﺯﻭﺭ ﺍﻭ ﻣﺮﺳﺘﻪ ﺑﻴﺎ ﻏﺰﻧﻲ ﺗﻪ‬
‫ﺭﺍﻏﻲ‪ ،‬ﺍﺭﺳﻼﻧﺸﺎﻩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺗﻪ ﻭﺭ ﻭﺗښﺘﯧﺪﻭ ‪ .‬ﺩﺳﻠﻄﺎﻥ ﺳﻨﺠﺮ ﻟښﮑﺮ ﻭﺭﭘﺴﯥ ﻭﺭﻏﻲ ﻭﻳﯥ ﻧﻴﻮ‪ .‬ﺗﻬﺮﺍﻣﺸﺎﻩ ﺗﻪ‬
‫ﻳﯥ ﭘﻪ ﻻﺱ ﻭﺭﮐړ ﺍﻭ ﻫﻐﻪ ﻭﻭﺍژﻩ( )‪(١٧‬‬

‫ﻓﺮﺷﺘﻪ ﺩﻳﻮې ﺑﻠﯥ ﭘﯧښﯥ ﺩﺑﻴﺎﻥ ﭘﻪ ﺿﻤﻦ ﮐﯥ ﻫﻢ ﺩﺍﺳﯥ ښﻴﻲ ﭼﯥ ﭘﻪ ﮐړﻣﺎﻥ ﺍﻭ ﺷﺎﻭﺧﻮﺍﺳﻴﻤﻮ ﮐﯥ ﭘښﺘﺎﻧﻪ ﻫﺴﺖ‬
‫ﺩﻱ‪ ،‬ﺩﻱ ﻏﺰﻧﻲ ﺗﻪ ﺩﺳﻠﻄﺎﻥ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺩﺟﻨﺎﺯﻱ ﺩﻭړﻟﻮ ﺩﭘﯧښﯥ ﺩﺑﻴﺎﻥ ﭘﻪ ﺗﺮڅ ﮐﯥ ﻟﻴﮑﻲ ﭼﯥ )ﺧﻮﺍﺟﻪ ﻣﺆﻳﺪ‬
‫ﺍﻣﻠﮏ ﺩﻏﻮﺭ ﺍﻣﻴﺮﺍﻧﻮ ﺗﻪ ﻭﺭﻏﻲ ﺍﻭ ﭘﻪ ﮐﺮﺍﺭﻩ ﺍﻭ ﺩﻻﻳﻠﻮ ﻳﯥ ﺩﺍ ﻭﺭﺗﻪ څﺮګﻨﺪﻩ ﮐړﻩ ﭼﯥ ﺑﺎﻳﺪ ﺩﺳﻴﻮﺭﺍﻥ )‪ (١٨‬ﺍﻭ‬
‫ﮐﺮﻣﺎﻥ ﻟﻪ ﻻﺭې ﻏﺰﻧﻲ ﺗﻪ ﻭﻻړ ﻱ‪] .‬ﭘﻪ ﻻﺭﻩ ﮐﯥ[ ﺩﺍﻓﻐﺎﻧﻲ ﻗﺒﺎﻳﻠﻮ ﺍﻭ ﺗﺮﺍﻫﻴﻪ ﮐﻔﺎﺭﻭ ﻟﻪ ﻻﺳﻪ ډﯦﺮ ﺯﻳﺎﺕ‬
‫ﻭﺗﺰﻧﯧﺪ‪ .‬ﮐﻠﻪ ﭼﯥ ﮐﺮﻣﺎﻥ ﺗﻪ ﻭﺭﺳﯧﺪ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻳﻠﺪﺯ ﺩﺳﻠﻄﺎﻥ ﺩﺗﺎﺑﻮﺕ ﻣﺨﯥ ﺗﻪ ﻭﺭ ﻭﻭﻭﺕ‪(١٩) (.‬‬

‫ﺩﺗﻮﻧﺲ ﻣﻌﺮﻭﻑ ﺳﻴﺢ ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﻫﻢ ﭘﻪ ﺧﭙﻠﻪ ﺳﻔﺮﻧﺎﻣﻪ ﮐﯥ ﺩﭘﮑﺘﻴﺎ ﭘﻪ ﺳﻴﻤﻪ ﮐﯥ ﺩﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ‪ .‬ﺩﻱ ﮐﻠﻪ‬
‫ﭼﯥ ﭘﻪ ‪ ١٣٣٣‬ﻣﻴﻼﺩﻱ ﮐﺎﻝ ﮐﯥ ﻫﻠﺘﻪ ﺩﮐﺮﻣﺎﺵ )‪ (٢٠‬ﭘﻪ ﺩﺭﻩ ﻟﻪ ﭘښﺘﻨﻮ ﺳﺮﻩ ﻣﺨﺎﻣﺦ ﮐﯧږﻱ‪ .‬ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﺧﭙﻠﻪ‬
‫ﺩﺍ ﭘﯧښﻪ ﺩﺍﺳﯥ ﺑﻴﺎﻥ ﮐړې ﺩﻩ ‪:‬‬

‫)څﻪ ﮐﺎﺑﻞ ﻧﻪ ﮐﺮﻣﺎﺵ ﺗﻪ ﻭﻻړﻭ‪ .‬ﺩﺍ ﺩﺩﻭﻭ ﻏﺮﻭﻧﻮ ﺗﺮ ﻣﻨځ ﻳﻮﻩ ﮐﻼ ﺩﻩ ﺍﻭ ﻫﻠﺘﻪ ﺍﻓﻐﺎﻧﺎﻥ ﻻﺭې ﻭﻫﻲ‪ .‬ﻟﻪ ﺩې‬
‫ﺳﻴﻤﯥ ﻧﻪ ﭘﻪ ﺟﻨګ ﺍﻭ ګﺮﯦﺰ ﺗﯧﺮ ﺷﻮﻭ‪ .‬ﺍﻓﻐﺎﻧﺎﻥ ﺩﻏﺮﻩ ﭘﻪ ﻟﻤﻦ ﮐﯥ ﻭﻭ ﺍﻭ ﺯﻣﻮږ ﺩﻏﺸﻮ ﺩګﺰﺍﺭﻭﻧﻮ ﻟﻪ ﺍﻣﻠﻪ ﺭﺍﻧﻪ‬
‫ﻭﻻړﻝ‪ .‬ﻣﻮږ ﻧﺨﻤﻴﻦ څﻠﻮﺭ ﺯﺭﻩ ﺍﺳﻮﻧﻪ ﻟﺮﻝ‪ .‬څﺮﻧګﻪ ﭼﯥ ﺯﻩ ﻟﻪ ﺍﻭښﺎﻧﻮ ﺳﺮﻩ ﺗﻠﻢ ﻧﻮ ځﮑﻪ ﻟﻪ ﮐﺎﺭﻭﺍﻥ ﻧﻪ ﻟﺮې‬
‫ﭘﺎﺗﯥ ﻭﻡ‪ .‬ﻳﻮ ﺷﻤﻴﺮ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﭼﯥ ﻳﻮ ﺗﻌﺪﺍﺩ ﺍﻓﻐﺎﻧﺎﻥ ﻫﻢ ﭘﮑﯥ ﻭﻭ ﻟﻪ ﻣﺎ ﺳﺮﻩ ﻳﻮ ځﺎﻱ ﺗﻠﻞ( )‪(٢١‬‬

‫ﻳﻮ ﺑﻞ ﻣﻌﺘﺒﺮ ﭘﺨﻮﺍﻧﻲ ﺍﺛﺮ ﭼﯥ ﭘﺪې ﺳﻴﻤﻮ ﮐﯥ ﺩﭘښﺘﻨﻮ ﺩﺳﮑﻮﻧﺖ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ ﻫﻐﻪ ﻇﻔﺮ ﻧﺎﻣﻪ ﺩﻩ ﭼﯥ ﻣﻮﻻﻧﺎ‬
‫ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻳﺰﺩﻱ ﺩګﻮډ ﺗﻴﻤﻮﺭ ﺩﺟګړﻭ ﺍﻭ ﻓﺘﻮﺣﺎﺗﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﭘﻪ ﮐﺎﻝ ‪ ٨٢٩‬ﻫﺠﺮﻱ ﮐﯥ ﻟﻴﮑﻠﯥ ﺩﻩ‪ .‬ﭘﻪ‬
‫ﻇﻔﺮﻧﺎﻣﻪ ﮐﯥ ﺩﺗﻴﻤﻮﺭ ﺍﻭ ﺩﻫﻐﻪ ﺩﺟﺮﻧﻴﻼﻧﻮ ﺩﻫﻐﻮ ﻳﺮﻏﻠﻮﻧﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻫﻢ ﻳﻮ ﻟړ ﻣﻄﺎﻟﺐ ﺛﺒﺖ ﺷﻮﻱ ﺩﻱ ﭼﯥ‬
‫ﭘﻪ ﮐﺎﻝ ‪ ٨٠٠‬ﺍﻭ ‪ ٨٠١‬ﻫﺠﺮﻱ ﮐﯥ ﻳﯥ‪ ،‬ﺩﭘﮑﺘﻴﺎ‪ ،‬ﺑﻨﻮ ﺍﻭ ﮐﻮﻫﺎټ ﺩﺳﻴﻤﻮ ﭘﻪ ﭘښﺘﻨﻮ ﮐړﻱ ﺩﻱ‪.‬‬

‫څﺮﻧګﻪ ﭼﯥ ﺩﺍ ﻣﻄﺎﻟﺐ ﺩﭘښﺘﻨﻲ ټﻮﻟﻨﯥ ﺩﺗﺎﺭﻳﺨﻲ ﻣﻄﺎﻟﻌﻲ ﭘﻪ ﺑﺮﺧﻪ ﮐﯥ ﺩ ﭘﻮﺭﻩ ﺍﻋﺘﻨﺎﻭړ ﺩﻱ ﻧﻮ ﻟﻪ ﺩې ﺍﻣﻠﻪ ﻳﯥ‬
‫ﻣﻮږ ټﻮﻝ ﭘﻪ ﻳﻮ څﻪ ﺍﺧﺘﺼﺎﺭ ﺧﻮ ﭘﻪ ﺩﺍﺳﻲ ﺷﮑﻞ ﺩﻟﺘﻪ ﺭﺍ ﺍﺧﻴﺴﺘﻲ ﺩﻱ ﭼﯥ ﺩﻣﻔﻬﻮﻡ ﭘﻪ ﻟﺤﺎﻅ څﻪ ﮐﻤﻲ ﭘﮑﯥ‬
 ‫ﺭﺍﻧﻪ ﺷﻲ‪( ٢٢) .‬‬

‫ﻳﺰﺩﻱ ﻭﺍﻳﻲ ﭼﯥ ﭘﺪې ﺳﻴﻤﻮ ﺩﺗﻴﻤﻮﺭ ﺍﻗﺪﺍﻣﺎﺕ ﺍﻭ ﻋﻤﻠﻴﺎﺕ ﻭﺭﻭﺳﺘﻪ ﻟﻪ ﻫﻐﯥ ﻟﻴﺪﻧﯥ ﮐﺘﻨﯥ ﻧﻪ ﭘﻴﻞ ﺷﻮﻝ ﭼﯥ ﭘﻪ‬
‫ﮐﺎﺑﻞ ﮐﯥ ﺩﭘﮑﺘﻴﺎ ﺩﭘښﺘﻨﻮ ﻳﻮﻩ ﻗﻮﻣﻲ ﻣﺸﺮ ﻭﺭ ﺳﺮﻩ ﻭﮐړﻩ‪ .‬ﻣﻮﻻﻧﺎ ﻟﻴﮑﻲ ﮐﻠﻪ ﭼﯥ ﺗﻴﻤﻮﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﻪ ﺩﺗګ ﭘﻪ‬
‫ﻻﺭﻩ ﮐﯥ ﮐﺎﺑﻞ ﺗﻪ ﻭﺭﺳﯧﺪ‪ ،‬ﻫﻠﺘﻪ ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﻳﻮ ﻣﺸﺮ‪ ،‬ﻣﻠﮏ ﻣﺤﻤﺪ‪ ،‬ﺩﺧﭙﻠﻮ ﺭﻋﺎﻳﺎﻭﻭ ﭘﻪ ﻣﻠګﺮﺗﻴﺎ ﻭﺭﻏﻲ ﺍﻭ‬
‫ﻋﺮﺽ ﻳﯥ ﻭﺭﺗﻪ ﻭﮐړ ﭼﻲ ﺩ ﮐﺮﮐﺲ )‪ (٢٣‬ﺩ ﻗﺒﻴﻠﯥ ﻣﺸﺮ ﻣﻮﺳﻲ ﺍﻭ ﻏﺎﻧﻲ ‪ ،‬ﺩﺩﻩ ﻭﺭﻭﺭ‪ ،‬ﻟﺸﮑﺮ ﺷﺎﻩ ﺍﻭ ﻏﺎﻧﻲ‬
‫ﭼﯥ ﺩﺍﻣﻴﺮ ﺗﻴﻤﻮﺭ ﻟﻪ ﺑﻨﺪﻩ ګﺎﻧﻮ څﺨﻪ ﺅ ﻭژﻟﻲ ﺩﻱ ﺩﺍﻳﺮﻳﺎﺏ )‪ (٢۴‬ﮐﻼ ﻳﻲ ﻭﺭﺍﻧﻪ ﮐړې ﺩﻩ ﺍﻭ ﺩﺩﻭﻱ ﺍﺳﺒﺎﺏ ﺍﻭ‬
‫ﺍﻣﻼک ﻳﯥ ﭘﻪ ﺯﻭﺭ ﻭﺭﻧﻪ ﺍﺧﻴﺴﺘﻲ ﺩﻱ‪.‬‬

‫ﺩﻏﻪ ﺭﺍﺯ ﻣﻠﮏ ﻣﺤﻤﺪ ﺗﻴﻤﻮﺭ ﺗﻪ ﻭﻭﻳﻞ ﭼﯥ ﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﻏﻼﻭې ﮐﻮﻱ ﺍﻭ ﻻﺭې ﻭﻫﻲ ﺍﻭ ﻫﻴڅﻮک ﻫﻢ ﻟﻪ‬
‫ﺩﻏﻮ ﺳﻴﻤﻮ ﻧﻪ ﺳﻼﻣﺖ ﻧﻪ ﺷﻲ ﻭﺭﻧﻪ ﺗﯧﺮﻳﺪﻟﻲ‪.‬ﻣﻠﮏ ﻣﺤﻤﺪ ﺗﻴﻤﻮﺭ ﺗﻪ ﻭﻭﻳﻞ ‪) :‬ﺯﻩ ﺩﻣﺮګ ﻟﻪ ﻭﻳﺮې ﺭﺍﺗښﺘﯧﺪﻟﻲ‬
‫ﺍﻭ ﺳﺘﺎ ﺣﻀﻮﺭﺗﻪ ﺭﺍﻏﻠﻲ ﻳﻢ ( ﮐﻠﻪ ﭼﯥ ﺗﻴﻤﻮﺭ ﺩ ﻣﻠﮏ ﻣﺤﻤﺪ ﺧﺒﺮې ﻭﺍﻭﺭﻳﺪې ﺳﺨﺖ ﭘﻪ ﻏﻮﺳﻪ ﺷﻮ ﺍﻭ ﻭﺭﺗﻪ‬
‫ﻭﻳﯥ ﻭﻳﻞ ‪) :‬ﺗﻪ ځﺎﻥ ﭼﯧﺮﺗﻪ ﭘټ ﮐړﻩ‪ .‬ﺯﻩ ﻏﻮﺍړﻡ ﭼﯥ ﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺭﺍﻭﻏﻮﺍړﻡ‪ .‬ﮐﻪ ﺭﺍﻏﻲ ﻏﭻ ﺑﻪ ﺩې ﺗﺮې‬
‫ﻭﺍﺧﻠﻢ ﺍﻭ ﮐﻪ ﺭﺍﻧﻪ ﻏﻲ ﻧﻮ ﺗﺎﺗﻪ ﺑﻪ ﻟښﮑﺮ ﺩﺭ ﮐړﻡ ﭼﯥ ﺩﺧﭙﻞ ﻭﺭﻭﺭ ﺍﻧﺘﻘﺎﻡ ﺗﺮې ﻭﺍﺧﻠﯥ‪(.‬‬

‫ﺗﻴﻤﻮﺭ ﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺗﻪ ﭘﺪې ﻣﻔﻬﻮﻡ ﻳﻮ ﻓﺮﻣﺎﻥ ﻭﺭ ﻭﻟﯧږﻩ ﭼﯥ )ﺗﺎ ﺩﺍﻳﺮﻳﺎﺏ ﮐﻼ ﻭﺭﺍﻧﻪ ﮐړې ﺩﻩ‪ .‬ﺩﺍﮐﻼ ﺩﻫﻨﺪ‬
‫ﺩﻻﺭې ﭘﻪ ﺳﺮﻭﺍﻗﻊ ﺍﻭ ډﯦﺮﻩ ﻣﻬﻤﻪ ﺩﻩ‪ .‬ﺗﻪ ځﺎﻥ ﭘﻪ ﻣﻨډﻩ ﺭﺍﻭﺭﺳﻮﻩ ﭼﯥ ﻫﻐﻪ ﻭﻻﻳﺖ ﺗﺎﺗﻪ ﺩﺭﮐړﻡ ﺍﻭ ﮐﻼﺑﯧﺮﺗﻪ‬
‫ﺟﻮړﻩ ﮐړې‪(.‬‬

‫څﻨګﻪ ﭼﯥ ﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺗﻪ ﻓﺮﻣﺎﻥ ﻭﺭ ﻭﺭﺳﯧﺪ‪ ،‬ﭘﻪ ﻣﻨډﻩ ﻳﯥ ځﺎﻥ ﺗﻴﻤﻮﺭ ﺗﻪ ﻭﺭ ﻭﺭﺳﺎﻭ‪ .‬ﺗﻴﻤﻮﺭ ﻣﻮﺳﻲ‬
‫ﺍﻭﻏﺎﻧﻲ ډﯦﺮ ﻭﻏټﺎﻭ ﺍﻭ ﺯﺭ ﺩﻭﺯﻱ ﺟﺎﻣﻲ‪ ،‬ﺩﺯﺭﻭ ﻣﻼ ﻭﺳﺘﻨﻲ ﺍﻭ ﺗﻮﺭﻩ ﺍﻭ ﻳﻮ ﺯﻳﻦ ﮐړﻱ ﺍﺱ ﻳﯥ ﻟﻪ ډﯦﺮﻭ ﻧﻮﺭﻭ‬
‫ﺳﻮﻏﺎﺗﻮﻧﻮ ﺳﺮﻩ ﻭﺭﮐړ ﺍﻭ ﻭﺭﺗﻪ ﻭﻳﯥ ﻭﻳﻞ ‪ ) :‬ﻭﻻړ ﺷﻪ ﺍﻭ ﺩ ﺍﺭﻳﺎﺏ ﮐﻼ ﺑﯧﺮﺗﻪ ﺟﻮړﻩ ﮐړﻩ‪ .‬ﮐﻮﺷﺶ ﻭﮐړﻩ ﭼﯥ‬
‫ډﯦﺮ ژﺭ ﻳﯥ ﺧﻼﺻﻪ ﮐړې‪(.‬‬

‫ﺗﻴﻤﻮﺭ ﺩﺭې ﺯﺭﻩ ﻣﯧړﻭﻧﻪ ﺩﺧﭙﻞ ﻳﻮﻩ ﺟﺮﻧﻴﻞ ﭘﻪ ﻣﺸﺮۍ ﻟﻪ ﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺳﺮﻩ ﻣﻠګﺮﻱ ﮐړﻝ ﭼﯥ ﺩﮐﻼ ﭘﻪ‬
‫ﺟﻮړﻭﻟﻮ ﮐﯥ ﻫﻤﮑﺎﺭﻱ ﻭﺭﺳﺮﻩ ﻭﮐړﻱ‪ .‬ﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺍﻳﺮﺑﺎﺏ ﺗﻪ ﻭﻻړ ﺍﻭ ﺩﮐﻼ ﺩﺟﻮړﻭﻟﻮ ﮐﺎﺭ ﻳﯥ ﭘﻴﻞ ﮐړ‪.‬‬
‫ﻣﻮﻻﻧﺎ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻭﺍﻳﻲ ﭼﯥ )ﻫﺮﻩ ﻭﺭځ ﺑﻪ ﻟﻪ ﺩﻭﻭ ﺳﻮﻭﻧﻪ ﺗﺮ ﺩﺭې ﺳﻮﻭ ﭘﻮﺭې ﻣﯧړﻭﻧﻪ ﺩډﻭﻝ ﺍﻭ ﺳﺮﻧﻲ‬
‫ﻧﻐﻤﻮﻧﻪ ﭘﻪ ډﯦﺮ ﺟﺪﻳﺖ ﺩﮐﻼ ﭘﻪ ﺟﻮړﻭﻟﻮ ﻟګﻴﺎﻭﻭ(‪.‬‬

‫ﺗﻴﻤﻮﺭ ﺩ ‪ ٨٠٠‬ﻫﻤﺮﻱ ﮐﺎﻝ ﺩ ﺫﻱ ﺍﻟﺤﺠﯥ ﭘﻪ ﻣﻴﺎﺕ ﮐﯥ ﻟﻪ ﮐﺎﺑﻞ ﻧﻪ ﭘﮑﺘﻴﺎ ﺗﻪ ﻭﻻړ‪ .‬څﻨګﻪ ﭼﯥ ﺍﻳﺮﻳﺎﺏ ﺗﻪ‬
‫ﻭﺭﺳﯧﺪ ﺧﭙﻠﻮ ﻟښﮑﺮﻭ ﺍﻭ ﻣﺎﻫﺮﺍﻧﻮ ﺗﻪ ﻳﯥ ﻫﻢ ﺍﻣﺮ ﻭﮐړ ﭼﯥ ﺩﮐﻼ ﺩﺟﻮړﻭﻟﻮ ﭘﻪ ﮐﺎﺭ ﮐﯥ ﺑﺮﺧﻪ ﻭﺍﺧﻠﻲ ﺍﻭ ډﯦﺮ‬
‫ژﺭ ﻳﯥ ﺩﺍﺳﻲ ﻳﻮﻩ ﮐﻼ ﺟﻮړﻩ ﮐړﻩ ﭼﯥ ﻳﻮﻩ ﺟﺎﻣﻊ ﺟﻮﻣﺎﺕ ﺍﻭ ډﯦﺮ ﺩﻫﺴﺘﻮګﻨﯥ ځﺎﻳﻮﻧﻪ ﺍﻭ ﻧﻮﺭ ﻭﺍړﻩ ﺟﻮﻣﺎﺗﻮﻧﻪ‬
‫ﺍﻭ ﻧﻮﺭ ځﺎﻳﻮﻧﻪ ﻫﻢ ﺑﮑﯥ ﻭﻭ‪.‬‬

‫ﺗﻴﻤﻮﺭ ﺧﭙﻠﻮ ﺗﻮﺍﭼﻴﺎﻧﻮ ﺗﻪ ﻭﻳﻠﻲ ﻭﻭ ﭼﯥ ﺩﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺩﻫﻐﻮ ﺍﺗﺒﺎﻋﻮ ﻟﻪ ﺟﻤﻠﯥ ﻧﻪ ﭼﯥ ﺩﮐﻼ ﺑﻪ ﺟﻮړﻭﻟﻮ‬
‫ﻟګﻴﺎﻭﻭ ﻳﻮ ﻫﻢ ﺑﺮې ﻧږﺩﻱ ﭼﯥ ﺧﭙﻠﻮ ځﺎﻳﻮﻧﻮ ﺗﻪ ﻭﻻړﺷﻲ‪ .‬ﺩﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﻣﯧړﻭﻧﻪ ﺑﺪې ﺧﺒﺮﻩ ﺷﻮﻱ ﻭﻭ‪.‬‬
‫ﺗﻴﻤﻮﺭ ﻳﻮﻩ ﻭﺭځ ﺑﻬﺮ ﻭﺗﻠﻲ ﺅ ﺍﻭ ﻟﻪ ﮐﻼ ﻧﻪ ﺭﺍګﺮځﯧﺪﻩ‪ .‬ﺩﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺍﻭﻩ ﺗﻨﻪ ﺍﺗﺒﺎﻉ ﭼﯥ ﭘﻪ ﮐﻼ ﮐﯥ ﻳﯥ ﮐﺎﺭ‬
‫ﮐﺎﻭ‪ .‬ﺩﻳﻮې ﺑﺎﻝ ﺧﺎﻧﯥ ﺩﻭﺭﻩ ﺷﺎﺗﻪ ﻭﻻړ ﻭﻭ‪ .‬ﮐﻠﻪ ﭼﯥ ﺗﻴﻤﻮﺭ ﺩﺩﻏﻪ ﻭﺭﻩ ﻣﺨﯥ ﺗﻪ ﻭﺭﺳﯧﺪ‪ ،‬ﺩﮐﻼ ﻟﻪ ﮐړﮐۍ ﻧﻬﻴﻮ‬
‫ﻏﺸﻲ ﺑﺮې ﻭﺭګﻮﺯﺍﺭﺷﻮ‪ .‬ﻏﺸﻲ ﺩﺗﻴﻤﻮﺭ ﺧﻮﺍﺗﻪ ﻭﻟګﯧﺪ ﺍﻭ ﺍﺱ ﻳﯥ ﻭﺗﺮﯦﺪ‪ .‬ﺗﻴﻤﻮﺭ ﺧﭙﻠﻮ ﭘﻮځﻴﺎﻧﻮ ﺗﻪ ﺍﻣﺮﻭﮐړ‬
‫ﭼﯥ ﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺍﻭ ﺩﻫﻐﻪ ټﻮﻝ ﺍﺗﺒﺎﻉ ﭼﯥ ﺩﮐﻼ ﭘﻪ ﺟﻮړﻭﻟﻮ ﮐﯥ ﻳﯥ ﺑﺮﺧﻪ ﺍﺧﻴﺴﺘﯥ ﻭﻩ‪ .‬ﻭﻧﻴﺴﻲ‪ .‬ﻫﻐﻮ‬
‫ﺍﻭﻭﺗﻨﻮ ﭼﯥ ﭘﻪ ﺗﻴﻤﻮﺭ ﻳﯥ ﺩﻏﺸﯥ ګﻮﺯﺍﺭ ﮐړﻱ ﻭ ﺟګړﻩ ﭘﻴﻞ ﮐړﻩ ﺍﻭ څﻮ ﺗﻨﻪ ﻳﯥ ﺯﺧﻤﻲ ﮐړﻝ‪ .‬ﺩﺗﻴﻤﻮﺭ ﻣﯧړﻭﻧﻪ‬
‫ﺩﺍ ﺍﻭﻩ ﺗﻨﻪ ﻭﻭژﻝ ﺍﻭ ﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺍﻭﺩﻫﻐﻪ ﺩﻭﻩ ﺳﻮﻩ ﺍﺗﺒﺎﻉ ﻳﯥ ﻭﻧﻴﻮﻝ ﺍﻭ ﻣﻠﮏ ﻣﺤﻤﺪ ﺍﻭﻏﺎﻧﻲ ﺗﻪ ﻳﯥ ﭘﻪ ﻻﺱ‬
‫ﻭﺭﮐړﻝ‪ ،‬ﻣﻠﮏ ﻣﺤﻤﺪ ﺍﻭﻏﺎﻧﻲ ټﻮﻝ ﻭﻭژﻝ ﺍﻭﻟﻪ ﮐﮑﺮﻭﻧﻪ ﻳﯥ ﻣﻨﺎﺭﻭﻧﻪ ﺟﻮړ ﮐړﻝ‪ .‬ﺑﻴﺎ ﺗﻴﻤﻮﺭ ﺧﭙﻠﻮ ﻣﯧړﻭﻧﻮ ﺗﻪ‬
‫ﺍﻣﺮ ﻭﮐړ ﭼﯥ ﺩﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﭘﻪ ﺧﻠﮑﻮ ﻳﺮﻏﻞ ﻭﮐړﻱ‪ .‬ﺩﻭﻱ ﺩﻣﻮﺳﻲ ﺍﻭﻏﺎﻧﻲ ﺩﻭﻟﺲ ټﻮﻝ ﻧﺎﺭﻳﻨﻪ ﻭﻭژﻝ‬
 ‫ﺍﻭښځﯥ ‪ ،‬ﻣﺎﺷﻮﻣﺎﻥ ﺍﻭ ﻣﺎﻟﻮﻧﻪ ﺍﻭ ﻧﻮﺭ څﻪ ﻳﯥ ﺩﺍﻳﺮﻳﺎﺏ ﭘﻪ ﺧﻠﮑﻮ ﻭﻭﯦﺸﻞ‪ .‬ﺗﻴﻤﻮﺭ ﻣﻠﮏ ﻣﺤﻤﺪ ﺩﻫﻐﻪ ﺩﻭﺭﻭﺭ‬
‫ﻟﺸﮑﺮ ﺷﺎﻩ ﺍﻭﻏﺎﻧﻲ ﭘﺮځﺎﻱ ﺩﺩﻏﻪ ﻭﻻﻳﺖ ﻭﺍﻟﻲ ﻭټﺎﮐﻪ ﺍﻭ ﺩﺍﺭﺑﺎﺏ ﮐﻼ ﻳﯥ ﻫﻢ ﻫﻐﻪ ﺗﻪ ﻭﺭ ﻭﺳﭙﺎﺭﻟﻪ‪.‬‬

‫ﺗﻴﻤﻮﺭ ﻟﻪ ﺍﺭﺑﺎﺏ ﻧﻪ ﺷﻠﻮﺯﺍﻥ )‪ (٢۵‬ﺗﻪ ﻭﻻړ ﺍﻭ ﻫﻠﺘﻪ ﻳﯥ ﺷﻬﺰﺍﺩﻩ ﺧﻠﻴﻞ ﺳﻠﻄﺎﻥ ﺗﻪ ﺍﻣﺮ ﻭﮐړ ﭼﯥ ﻟﻪ ﻳﻮ ﻣﻴﺮ‬
‫ﺍﻣﺮ ﺍﻭﻭ ﺳﺮﻩ ﺑﺎﻧﻮ )‪ (٢۶‬ﺗﻪ ﻭﻻړ ﺷﻲ ﺍﻭﺩﻱ ﺧﭙﻠﻪ ﻟﻪ څﻠﻮﺭ ﺯﺭﻩ ﺳﺒﺮﻭ ﺳﺮﻩ ﻧﻐﺮ )‪ (٢٧‬ﺗﻪ ﻭﻻړ‪ .‬ﻫﻠﺘﻪ ﻭﺭﺗﻪ‬
‫ﻭﻭﻳﻞ ﺷﻮﻝ ﭼﯥ ﺩﭘﺮﻧﻴﺎﻥ )‪ (٢٨‬ﭘﻪ ﻧﺎﻣﻪ ﻳﻮې ﻗﺒﯧﻠﯥ ﺩﺩﻩ ﻟﻪ ﺍﻃﺎﻋﺖ ﻧﻪ ﺳﺮ ﻏړﻭﻟﻲ ﺍﻭ ﺟﻨګﻲ ﻣﯧړﻭﻧﻪ ﻳﯥ ﻧﻪ‬
‫ﺩﻱ ﻭﺭﮐړﻱ‪ .‬ﺗﻴﻤﻮﺭ ﺗﻪ ﺩﺍﻫﻢ ﻭﻭﻳﻞ ﺷﻮﻝ ﮐﻮﻡ ﻭﺧﺖ ﭼﯥ ﺩﺷﺎﻫﺰﺍﺩﻩ ﭘﯧﺮ ﻣﺤﻤﺪ ﻟښﮑﺮ ﻟﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻧﻪ ﻟﻪ‬
‫ﻭﻟﺠﻮ ﺍﻭ ﻣﺮﻳﺎﻧﻮ ﺳﺮﻩ ﮐﺎﺑﻞ ﺗﻪ ﺭﻭﺍﻥ ﻭﻭ‪ ،‬ﺩﭘﺮﻧﻴﺎﻥ ﺩﻗﺒﯧﻠﯥ ﻣﯧړﻭﻧﻪ ﭘﺮې ﻭﺭ ﻭﻟﻮﯦﺪﻝ ﺍﻭ ﻟښﮑﺮ ﻳﯥ ﺗﺎﻻﮐړ‪.‬‬
‫ﺗﻴﻤﻮﺭ ﭼﯥ ﺩﺍ ﺧﺒﺮې ﻭﺍﻭﺭﻳﺪې ﺳﺨﺖ ﭘﻪ ﻏﻮﺳﻪ ﺷﻮ ﺍﻭ ﭘﻪ ﻫﻤﺪې ﻭﺭځ ﺩﺩې ﺍﻭﻏﺎﻧﺎﻧﻮ ټﮑﻮﻟﻮ ﺗﻪ ﻭﺭ ﺭﻭﺭﺍﻥ‬
‫ﺷﻮ‪.‬ﺩﺭې ﻭﺭځﯥ ﻭﺭﻭﺳﺘﻪ ﻭﺭ ﻭﺭﺳﯧﺪ ﺍﻭ ﺟﻨګﻲ ﻋﻤﻠﻴﺎﺕ ﻳﯥ ﭘﻴﻞ ﮐړﻝ‪ .‬ﺩﭘﻨﻴﺎﻥ ﺩﻗﻮﻡ ډﯦﺮ ﺯﻳﺎﺕ ﺧﻠﮏ ﻳﯥ‬
‫ﻭﻭژﻝ ﻣﺎﺷﻮﻣﺎﻥ ﻳﯥ ﺍﺳﻴﺮ ﮐړﻝ ﺍﻣﻮﺍﻝ ﺍﻭ ﺍﺳﺒﺎﺏ ﻳﯥ ﺗﺎﻻ ﮐړﻝ ﺍﻭ ﮐﻮﺭﻭﻧﻪ ﻳﯥ ﻭﺭ ﻭﺳﻮځﻮﻝ‪ .‬ﺗﻴﻤﻮﺭ څﻪ ﻣﻮﺩﻩ‬
‫ﻧﻮﺭ ﻫﻢ ﻫﻠﺘﻪ ﭘﺎﺗﯥ ﺷﻮ ﺍﻭ ﻏﻮښﺘﻞ ﻳﯥ ﭼﯥ ﺩﭘﺮﻧﻴﺎﻥ ﺩﻗﻮﻡ ﺟﺮړې ﻟﻪ ﺑﯧﺨﻪ ﻭﺑﺎﺳﻲ ﺍﻭ ﺑﯧﺨﻲ ﻳﯥ ﺗﺒﺎﻩ ﮐړﻱ‪ .‬ﺧﻮ‬
‫ﺩﭘﺮﻧﻴﺎﻥ ﺩﻗﻮﻡ ﻳﻮ ﻣﺸﺮ ﭼﯥ ﺍﻭ ﺑﻞ ﻧﻮﻣﺰﺩﻩ ﺗﻴﻤﻮﺭ ﺗﻪ ﭘﻪ ﻧﻨﻮﺍﺗﯥ ﻭﺭﻏﻲ‪.‬ﺗﻴﻤﻮﺭ ﻧﻮﺭﻩ ﺗﺒﺎﻫﻲ ﻭﻧﻪ ﮐړﻩ‪ .‬ﺍﻭﺑﻞ ﻳﯥ‬
‫ډﯦﺮ ﻭ ﻧﺎﺯﺍﻭ ﺍﻭ ﺧﭙﻠﻪ ﺩ ‪ ٨٠١‬ﻫﺠﺮﻱ ﮐﺎﻝ ﺩﻣﺤﺮﻡ ﭘﻪ ﻣﻴﺎﺷﺖ ﮐﯥ ﻧﻐﺮ ﺗﻪ ﻭﻻړ‪ .‬ﺧﻮﺩﻱ ﻻﻧﻐﺮ ﺗﻪ ﻧﻪ ﺅ‬
‫ﺭﺳﯧﺪﻟﻲ ﭼﯥ ﺍﻣﻴﺮ ﺳﻠﻴﻤﺎﻧﺸﺎﻩ ﺩﮐﻼﻧﻴﺎﻧﻮ )‪ (٢٩‬ﺍﻭﻏﺎﻧﺎﻧﻮ ﭘﻪ ﻗﺒﻴﻠﻪ ﭼﯥ ﺩﻣﻮﻻﻧﺎ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﭘﻪ ﻗﻮﻝ ) ﻳﻮﻩ‬
‫ﻏښﺘﻠﯥ ‪ ،‬ﻟﻮﻳﻪ ﺍﻭ ﺑﺎ ﺍﺑﻬﺘﻪ ﻗﺒﻴﻠﻪ ﻭﻩ ( ﺣﻤﻠﻪ ﻭﮐړﻩ‪ .‬ﺩﺳﻠﻴﻤﺎﺷﺎﻩ ﭘﻮځ ﮐﻼﻧﻴﺎﻥ ﺳﺮﻩ ﻟﻪ ﺩې ﭼﯥ ﻣﻮﻻﻧﺎ ﻭﺍﻳﻲ‬
‫)ﺗﻨﻮﺭ ﺍﻭ ﺯړﻭﺭ ﺧﻠﮏ ﻭﻭ( ﻣﺎﺕ ﮐړﻝ‪ .‬ډﯦﺮ ﻳﯥ ﻟﻪ ﺗﯧﻐﻪ ﺗﯧﺮ ﮐړﻝ ﻧﻮﺭ ﻳﯥ ﺗﺮې ﻭﻧﻴﻮﻝ ﻭﺍړﻩ ﻳﯥ ﻭﺭﻧﻪ ﺍﺳﻴﺮ‬
‫ﺍﻭ ﮐﻮﺭﻭﻧﻪ ﻳﯥ ﻭﺭ ﺗﺎﻻ ﮐړﻝ‪ .‬ﺗﻴﻤﻮﺭ ﻟﻪ ﻧﻐﺮ ﻧﻪ ﺑﺎﻧﻮ ﺍﻭ ﻟﻪ ﺑﺎﻧﻮ ﻧﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﻪ ﻭﻻړ‪.‬‬

‫ﻣﻮﻻﻧﺎ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻟﻴﮑﻲ ﭼﯥ ﺗﻴﻤﻮﺭ ﻟﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻧﻪ ﺩﺑﯧﺮﺗﻪ ﺭﺍﺗګ ﭘﻪ ﻭﺧﺖ ﮐﯥ ﻫﻢ ﭘﻪ ﺑﺎﻧﻮ ﺟﯥ ﺩﺗﻴﻤﻮﺭ‬
‫ﺩﻓﺮﻣﺎﻥ ﭘﻪ ﺍﺳﺎﺱ )ﺩﺍﻭﻏﺎﻧﺎﻧﻮ ﺩﻣﻔﺎﺳﺪﻭ ﺩﺩﻓﻊ ﮐﻮﻟﻮ ﺩﭘﺎﺭﻩ ﭘﻪ ﺑﻨﻮ ﮐﯥ ﭘﺮﺍﺗﻪ ﻭﻭ( ﻳﻮﻩ ګﻠﻪ ﺍﺳﻮﻧﻪ ﺍﻭﺯﺭﻏﻮﻳﯥ‬
‫ﭼﯥ ﺩﺑﻨﻮ ﺩﺷﺎﺧﻮﺍ ﺧﻠﮑﻮ ﻧﻪ ﻳﯥ ﭘﻪ ﺯﻭﺭ ﺑﯧﻮﻟﻲ ﻭﻭ‪ ،‬ﺗﻴﻮﺭ ﺗﻪ ﻭﺭﻭﺳﺘﻞ‪ .‬ﺗﻴﻤﻮﺭ ﺍﺳﻮﻧﻪ ﺧﭙﻠﻮ ﺳﺮﺩﺍﺭﺍﻧﻮ ﺗﻪ‬
‫ﻭﺭﻭﺑښﻞ‪ ،‬ﺧﻮ ﻏﻮﻳﻲ ﻳﯥ ﺑﯧﺮﺗﻪ ﺧﺎﻭﻧﺪﺍﻧﻮ ﺗﻪ ﻭﺭﮐړﻝ‪.‬‬

‫ﻣﻮﻻﻧﺎ ﻭﺍﻳﻲ ﭼﯥ ﺗﻴﻤﻮﺭ ﻟﻪ ﺑﺎﻧﻮ ﻧﻪ ﻧﻐﺮ ﺗﻪ ﻭﻻړ ‪) .‬ﻣﺤﻤﻮﺩ ﺑﺮﺍﺕ ﺧﻮﺍﺟﻪ ﺍﻭ ﻫﻨﺪﻭﺷﺎﻩ ﻳﯥ ﮐﺎﺑﻞ ﺗﻪ ﻭﻟﯧږﻝ ﭼﯥ‬
‫ﺩﻫﻐﻪ ځﺎﻱ ﻟﺸﮑﺮ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺩﺷﺮ ﺩﺩﻓﻊ ﮐﻮﻟﻮ ﺩﭘﺎﺭﻩ ﻭﺭ ﻭﻟﻲ‪ (.‬ﺗﻴﻤﻮﺭ ﺧﭙﻠﻪ ﺩﻫﻐﯥ ﮐﻼ ﺩﭘﺮﺍﺧﻮﻟﻮ ﺩﭘﺎﺭﻩ ﭘﻪ ﻧﻐﺮ‬
‫ﮐﯥ ﭘﺎﺗﯥ ﺷﻮ ﭼﯥ ﺳﻠﻴﻤﺎﻧﺸﺎﻩ )ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺩﺷﺮ ﺩﺩﻓﻊ ﮐﻮﻟﻮ ﺩﭘﺎﺭﻩ ﺟﻮړﻩ ﮐړې ﻭﻩ ( ﺩﺩې ﮐﺎﺭ ﻟﻪ ﺧﻼﺻﯧﺪﻟﻮ ﻧﻪ‬
‫ﻭﺭﻭﺳﺘﻪ ﺩﮐﺮﻣﺎﻧﺶ ﺩﺩﺭې ﻟﻪ ﻻﺭې ‪ ،‬ﮐﺒﻞ ﻧﻪ ﻭﺧﻮځﯧﺪ ‪ .‬ﺩﻟﺘﻪ ﻣﻮﻻﻧﺎ ﺩﻳﻮﻩ ﺳﺘﺎﻧﻪ ﭘﺸﺘﺎﻧﻪ ﻳﺎﺩﻭﻧﻪ ﻫﻢ ﮐﻮﻱ ﺍﻭ‬
‫ﻟﻴﮑﻲ ﭼﯥ )ﺷﻴﺦ ﺍﺣﻤﺪ ﺧﻮﺍﺟﻪ ﺍﻓﻐﺎﻧﻲ ﺩﻋﺎﻟﻢ ﭘﻨﺎﻩ ]ﺗﻴﻤﻮﺭ[ ﺑﻪ ﺣﻀﻮﺭ ﻣﺸﺮﻑ ﺷﻮ‪ (.‬ﺗﻴﻤﻮﺭ ﻟﻪ ﮐﺮﻣﺎﻧﺶ ﻧﻪ‬
‫ﻟﻮګﺮ ﺍﻭ ﻟﻪ ﻟﻮګﺮ ﻧﻪ ﮐﺎﺑﻞ ﺗﻪ ځﻲ‪.‬‬

‫ﻳﻮ ﺑﻞ ﺍﺛﺮ ﭼﯥ ﻭﺍﻳﻲ ﭘﺪې ﺳﻴﻤﻮ ﮐﯥ ﭘښﺘﺎﻧﻪ ﻫﺴﺖ ﻭﻭ‪،‬ﻫﻐﻪ ﺗﺎﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻲ ﺩﻱ ﭼﯥ ﺍﺻﻼً ﺧﻮﺍﺟﻮ‬
‫ﻣﻠﻴﺰﻱ ﺩﺗﺎﺭﻳﺦ ﺍﻓﺎﻏﻨﻪ ﭘﻪ ﻧﺎﻣﻪ ﺩ ‪ ١٠٣٣‬ﻫﺠﺮﻱ ﺑﻪ ﺣﺪﻭﺩﻭ ﮐﯥ ﻟﻴﮑﻠﻲ ﺍﻭ ﺑﻴﺎ ﭘﻴﺮ ﻣﻌﻈﻢ ﺷﺎﻩ ﭘﻪ ﮐﺎﻝ ‪١١٨١‬‬
‫ﻫﺠﺮﻱ ﮐﯥ ﺩﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻥ ﭘﻪ ﻫﺪﺍﻳﺖ ﭘﻪ ﺧﭙﻠﻮ ﻋﺒﺎﺭﺍﺗﻮ ﻟﻴﮑﻲ ﺍﻭ ﺩﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺘﺨﺎﻧﻲ ﻧﻮﻡ ﻳﯥ‬
‫ﭘﺮې ﺍﻳښﻲ ﺩﻱ‪ .‬ﺗﻮﺍﺭﻳﺦ ﺩﺑﺎﺑﺮ ﺩﺗﺮﻩ‪ ،‬ﺍﻟﻎ ﺑﻴګ ﻣﻴﺮﺯﺍ ‪ ،‬ﺑﻪ ﻭﺧﺖ ﮐﯥ ﮐﺮﻣﻪ ﺩﺧﯧﺸﮑﻮ ﭘﺸﺘﻨﻮ ټﺎټﻮﺑﻲ ﺑﻮﻟﻲ ﺍﻭ‬
‫ﻟﻴﮑﻲ ‪) :‬ﻓﺎﻃﻤﻪ ﺩﺍﺑﺮﺍﻫﻴﻢ ﺩګﺪﺍﻱ )ﺯﻭﻱ( ﺍﻟﻴﺎﺱ ﺯﻱ ﻳﻮﺳﻔﺰﻱ ﻭﺗښﺘﻮﻟﻪ ‪ .‬ﻟﻪ ﮐﺎﺑﻠﻪ ﻳﯥ ﮐﺮﻣﯥ ﺗﻪ ﺭﺍﻭﺳﺘﻠﻪ ﭼﯥ‬
‫ﻣﻘﺎﻡ ﺩﺧﯧﺸﮑﻮ ﺩﻱ‪ (٣٠) (.‬ﺑﺎﺑﺮ ﻫﻢ ﺩﭘﮑﺘﻴﺎ ﭘﻪ ﺑﯧﻠﻮ ﺑﯧﻠﻮ ﺑﺮﺧﻮ ﺑﺎﻧﺪې ﺩﺧﭙﻠﻮ ﻳﺮﻏﻠﻮﻧﻮ ﺍﻭ ﻟﻮټ ﺍﻭ ﺗﺎﻻﻥ ﺩﺑﻴﺎﻥ‬
‫ﭘﻪ ﺗﺮڅ ﮐﯥ ﺩﻫﻐﯥ ﺳﻤﯥ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﺑﺎﺑﺮ ﻟﻪ ﻧﻮﺭﻭ ﻳﺎﺩﻭﻧﻮ ﺳﺮﻩ ﻳﻮ ځﺎﻱ ﭘﻪ ﺍﻭﻭﻡ ﻓﺼﻞ ﮐﯥ ﺭﺍﻭړې‬
‫ﺩﻱ‪.‬‬

‫ﺑﺎﺑﺮ ﻫﻢ ﺩﭘﮑﺘﻴﺎ ﭘﻪ ﺑﯧﻠﻮ ﺑﯧﻠﻮ ﺑﺮﺧﻮ ﺑﺎﻧﺪې ﺩﺧﭙﻠﻮ ﻳﺮﻏﻠﻮﻧﻮ ﺍﻭ ﻟﻮټ ﺍﻭ ﺗﺎﻻﻥ ﺩﺑﻴﺎﻥ ﭘﻪ ﺗﺮڅ ﮐﯥ ﺩﻫﻐﯥ ﺳﻴﻤﯥ‬
‫ﺩﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ښﺎﻳﺴﺘﻪ ﺯﻳﺎﺗﯥ ﻳﺎﺩﻭﻧﯥ ﮐړې ﺩﻱ‪ .‬ﺧﻮ ﻣﻮږ ﻫﻐﻪ ﺩﭘﺸﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﺩﺑﺎﺑﺮ ﻟﻪ ﻧﻮﺭﻭ‬
‫ﻳﺎﺩﻭﻧﻮ ﺳﺮﻩ ﻳﻮ ځﺎﻱ ﭘﻪ ﺍﻭﻭﻡ ﮐﯥ ﺭﺍﻭړې ﺩﻱ‪.‬‬
 ‫ﭘښﺘﺎﻧﻪ ﭘﻪ ﻏﺰﻧﻲ ﮐﯥ ‪-:‬‬

‫ﭘﻪ ﺗﺤﺮﻳﺮﻱ ﺍﺳﻨﺎﺩﻭ ﮐﯥ ﺩﻏﺰﻧﻲ ﭘﻪ ﺳﻴﻤﻪ ﮐﯥ ﻫﻢ ﻟﻪ ﺑﯧﺨﻲ ﭘﺨﻮﺍﻧﻪ ﺩﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﯥ ﺭﺍﻏﻠﯥ ﺩﻱ‪ .‬ﻋﺒﺪﺍﻟﺤﻲ ﺑﻦ‬
‫ﺿﺤﺎک ګﺮﺩﯦﺰﻱ ﭼﯥ ﺗﺎﺭﻳﺦ ګﺮﺩﯦﺰﻱ ﻳﯥ ﺩ ‪ ۴۴٢‬ﺍﻭ ‪ ۴۴٣‬ﻫﺠﺮﻱ ﭘﻪ ﺣﺪﻭﺩ ﮐﯥ ﻟﻴﮑﻠﻲ ﺩﻱ‪،‬ﺩﻏﺰﻧﻲ ﭘﻪ‬
‫ﻏﺮﻭﻧﻮ ﮐﯥ ﭘﺸﺘﺎﻧﻪ ﻣﻴﺸﺘﻪ ګڼﻲ ﺍﻭ ﻳﻮ ځﺎﻱ ﺩﻣﺴﻌﻮﺩ ﺑﻦ ﻣﺤﻤﻮﺩ ﺩﻏﺰﻧﻮﻱ ﺩﻋﺼﺮ ﺩﭘﯧښﻮ ﺩﺑﻴﺎﻥ ﭘﻪ ﺿﻤﻦ ﮐﯥ‬
‫ﺩﺍﺳﯥ ﻟﻴﮑﻲ ‪:‬‬

‫)ﺍﻭ څﺮﻧګﻪ ﭼﯥ ﺍﻣﻴﺮ ﻫﭙﻴﺎﻧﻮ )‪ (٣١‬ﺗﻪ ﻭﺭﺳﯧﺪ ‪ ،‬ﻫﻠﺘﻪ ﺩﯦﺮﻩ ﺷﻮ‪......‬ﺍﻭ ﺍﻣﻴﺮ ﺍﯦﺰﺩﻳﺎﺭ ﻳﯥ ﺩﻏﺰﻧﻲ ﻏﺮﻭﺗﻪ‪ ،‬ﭼﯥ‬
‫ﻋﺎﺻﻴﺎﻥ ﺍﻓﻐﺎﻧﺎﻥ ﭘﮑﯥ ﺍﻭﺳﯧﺪﻝ ‪ ،‬ﻭﻟﯧږﻩ ﺍﻭ ]ﻭﺭﺗﻪ[ ﻭﻳﯥ ﻭﻳﻞ ‪ :‬ﻫﻐﻪ ﻭﻻﻳﺖ ﻭﺳﺎﺗﻪ ‪] .‬ﭘﺎﻣﮑﻮﻩ[ ﭼﯥ څﻪ‬
‫ﻧﺎﺭﺍﻣﻲ ﭘﮑﯥ ﭘﯧښﻪ ﻧﻪ ﺷﻲ‪(٣٢) (.‬‬

‫ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻲ ﻫﻢ ﭘﻪ ﻏﺰﻧﻲ ﮐﯥ ﻟﻪ ﭘﻨځﻠﺴﻤﯥ ﻣﻴﻼﺩﻱ ﭘﯧړۍ ﻧﻪ ﭘﺨﻮﺍ ﭘﺸﺘﺎﻧﻪ ﻣﻴﺸﺘﻪ ګڼﻲ ﺍﻭ‬
‫ﻟﻴﮑﻲ ﭼﯥ ) ﻳﻮﺳﻔﺰۍ ﭘﻪ ګﺎړﻩ ﭘﻪ ﻧﺸﮑﻲ ﺍﻭ ﻏﻮﺭﻳﻪ ﺧﻴﻞ ﺧﺼﻮﺻﺎً ﺧﻠﻴﻞ ﭘﻪ ﺗﺮﻧﮏ ‪ ،‬ﭘﻪ ﻣﻘﺮ ﺍﻭ ﭘﻪ ﻗﺮﻩ ﺑﺎﻍ‬
‫ﭘﺮﺍﺗﻪ ﻭﻭ‪(٣٣) (.‬‬

‫ﺩ ﻫﻤﺪې ﺯﻣﺎﻧﯥ ﺩﭘﯧښﻮ ﭘﻪ ﺍﺭﺗﺒﺎﻁ ﺑﻴﺎ ﻟﻴﮑﻲ ﭼﯥ ﺩ )ﺷﻴﺦ ﺩﺍﺩﺍﻓﻐﺎﻥ ﺧﻠﻴﻞ ﻣﺘﻲ ﺯﻱ ﻧﻴﮑﻪ‪ .......‬ﻟﻪ ﻳﻮ ﺗﻌﺪﺍﺩ‬
‫ﻣﺮﻳﺪﺍﻧﻮ ﺳﺮﻩ ﭼﯥ ﺷﻤﯧﺮ ﻳﯥ ﺗﺨﻤﻴﻦ ﺩﺭې ﺳﻮﻭ ﺍﻭ ﭘﻨځﻮ ﺳﻮﻭ ﺗﻪ ﺭﺳﯧﺪﻩ‪ ...‬ﻟﻪ ﺗﺮﻧﮏ ﺍﻭ ﻗﻼﺕ ﺍﻭ ﻗﻨﺪﻫﺎﺭ ﻧﻪ‬
‫ﺩﻻﺷﻮﺅې ﺳﻴﻤﯥ ﺗﻪ ﺭﺍﻏﻠﻞ ‪ (٣۴) (.‬ﺗﻮﺍﺭﻳﺦ ﻳﻮﺑﻞ ځﺎﻱ ﻭﺍﻳﻲ ﭼﯥ )ﭘﺪې ﻭﺧﺖ ﮐﯥ ﺩﺅﺩ ﺯﻱ ﺍﻭ ځﻴﻨﯥ ﻣﻮﻣﻨﺪ‬
‫ﭼﯥ ﻟﻪ ﻣﻘﺮ ﺍﻭ ﻗﺮﻩ ﺑﺎﻍ ﻧﻪ ﺭﺍﻏﻠﻴﻮﻭ ‪ ،‬ﻻﻫﻢ ﺩﮐﺎﺑﻞ ﭘﻪ ﻧﻮﺍﺣﻲ ﮐﯥ ﻣﻴﺸﺘﻪ ﻭﻭ ﺍﻭ ځﻴﻨﯥ ﻣﻮﻧﺪ ﻻﻫﻢ ﭘﻪ ﻣﻘﺮ ﺍﻭ‬
‫ﻗﺮﻩ ﺑﺎﻍ ﮐﯥ ﻭﻭ‪(٣۵) (.‬‬

‫ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻥ ﭘﻪ ﺧﻼﺻﻪ ﺍﻻﻧﺴﺎﺏ ﮐﯥ ﭼﯥ ﭘﻪ ﮐﺎﻝ ‪ ١١٨۴‬ﻫﺠﺮﻱ ﮐﯥ ﻟﻴﮑﻞ ﺷﻮﻱ ﺩﻱ‪ ،‬ﻟﻴﮑﻲ ﭼﯥ )‬
‫ﺍﻓﻐﺎﻧﺎﻥ ﭘﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺑﺎﻧﺪې ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﻏﺰﻧﻮﻱ ﺩﻳﺮﻏﻠﻮﻧﻮ ﺗﺮﻭﺧﺘﻪ ﺩﻗﻨﺪﻫﺎﺭ ﺍﻭ ﻏﺰﻧﻲ ﭘﻪ ﺳﻴﻤﻮ ﮐﯥ‬
‫ﻣﻴﺸﺘﻪ ﻭﻭ( )‪ (٣۶‬ﭘﻪ ﺳﻴﺮﺕ ﺟﻼﺍﻟﺪﻳﻦ ﻣﻨﮑﺒﺮﻧﻲ ﮐﯥ ﭼﯥ ﺩﺍﻭﻣﯥ ﻫﺠﺮﻱ ﭘﺰړۍ ﭘﻪ ﺍﻭﻟﻪ ﻧﻴﻤﺎﻳﻲ ﮐﯥ ﻟﻴﮑﻞ‬
‫ﺷﻮﻱ ﺩﻱ ‪ ،‬ﺩﺧﻮﺍﺭﺯﻣﺸﺎﻫﻴﺎﻧﻮ ﺍﻭ ﭼﻨګﻴﺰﻳﺎﻧﻮ ﺩﻣﻘﺎﺑﻠﻲ ﺍﻭ ﺟګړﻭ ﺩﺑﻴﺎﻥ ﭘﻪ ﺿﻤﻦ ﮐﯥ ﭘﻪ ﻏﺰﻧﻲ ﮐﯥ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ‬
‫ﻳﻮ ﻟﻮﻱ ﻣﺸﺮ ﺩ )ﺻﺎﺣﺐ ﺍﻓﻐﺎﻧﻴﺎﻥ ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩ ﺷﻮﻱ ﺍﻭ ﺩﺍﺳﻲ ﺭﺍﻏﻠﻲ ﺩﻱ ‪ :‬ﮐﻠﻪ ﭼﯥ ﺟﻼﻝ ﺍﻟﺪﻳﻦ‬
‫ﺩﺧﻮﺍﺭﺯﻣﺸﺎﻩ ﻣﺸﺮ ﺯﻭﻱ ﭘﻪ ﮐﺎﻝ ‪ ۶١٨‬ﻫﺠﺮﻱ ﮐﯥ ﻏﺰﻧﻲ ﺗﻪ ﻭﺭﺳﯧﺪ ﻫﻠﺘﻪ (‪......‬ﺻﺎﺣﺐ ﺍﻓﻐﺎﻧﻴﺎﻥ ﻣﻈﻔﺮ‬
‫ﻣﻠﮏ ﺍﻭ ﺣﺴﻦ ﻗﺴﺮﺍﻕ ﭼﯥ ﺩﯦﺮﺵ ﺯﺭﻩ ﺳﭙﺎﺭﻩ ﻭﺭﺳﺮﻩ ﻭﻭ‪ ،‬ﻟﻪ ﻫﻐﻪ ﺳﺮﻩ ﻳﻮ ځﺎﻱ ﺷﻮﻱ ‪(٣٧) (.‬‬

‫ﻣﻮﻻﻧﺎ ﻋﺒﺪﺍﻟﺮﺭﺯﺍﻕ ﺳﻤﺮﻗﻨﺪﻱ ﭘﻪ ﻣﻄﻠﻊ ﺍﻟﺴﻌﺪﻳﻦ ﮐﯥ ﭼﯥ ﻟﻪ ﮐﺎﻝ ‪ ٨٧٢‬ﻧﻪ ﺗﺮ ﮐﺎﻝ ‪ ٨٧۶‬ﻫﺠﺮﻱ ﭘﻮﺭې ﻟﻴﮑﻞ‬
‫ﺷﻮﻱ ﺩﻱ‪ ،‬ﻟﻴﮑﻲ ‪ ) :‬ﺩﻏﺰﻧﻲ ﺩﻭﻻﻳﺖ ﺍﻭ ښﺎﺭ ﻟﻮﻳﺎﻥ‪...‬ﺩﻋﺎﻟﻢ ﭘﻨﺎﻩ ﺩﺭګﺎﻩ ﺗﻪ ﺭﺍﻏﻠﻞ ﺍﻭ ﺩﺑﺮﻣﻞ ﺩﺧﯧﻞ ﺧﺎﻧﯥ ﺍﻭ‬
‫ﺧﺮﺷﻮﺍﻧﻲ ﺍﻓﻐﺎﻧﺎﻥ ﻣﺸﺮﻑ ﺷﻮﻝ‪(٣٨) (.‬‬

‫ﺩ ﻏﺰﻧﻮﻳﺎﻧﻮ ﺩﻋﺼﺮ ﻟﻮﻱ ﻣﺆﺭﺥ ﺍﺑﻮﺍﻟﻔﻀﻞ ﺑﻴﻬﻘﻲ )‪ (٣٨۵-۴٧٩‬ﭘﻪ ﻣﮑﺮﺯ ډﻭﻝ ﭘﻪ ﻏﺰﻧﻲ ﮐﯥ ﺩﺍﻓﻐﺎﻥ ﺷﺎﻝ‬
‫ﭘﻪ ﻧﺎﻣﻪ ﻳﻮ ځﺎﻱ ﻳﺎﺩﻭﻱ‪ .‬ﻳﻮ ځﺎﻱ ﻟﻴﮑﻲ ﭼﯥ )‪.....‬ﻟﻪ ﺧﭙﻠﻮﺍﻧﻮ‪ ،‬ﻟﻮﻳﺎﻧﻮ ﺍﻭ ﻣﺸﺮﺍﻧﻮ ﺳﺮﻩ ﻳﻮ ځﺎﻱ ﺍﻓﻐﺎﻥ ﺷﺎﻝ ﺗﻪ‬
‫ﻭﺭ ﻧﻨﻮﻭﺕ ﺍﻭ ﺩﺍﻣﻴﺮ ﻋﺎﺩﻝ ﺳﺒﮑﺘګﻴﻦ ﭘﺮ ﻣﺰﺍﺭ ﭘﻠﻲ ﺷﻮ‪ (٣٩) (.‬ﺑﻴﺎ ﻟﻴﮑﻲ ﭼﯥ )ﺍﻣﻴﺮﺑﻴﺎ ﻣﺤﻤﻮﺩﻱ ﻣﺎڼۍ ﺍﻓﻐﺎﻥ‬
‫ﺷﺎﻝ ﺗﻪ ﺭﺍﻏﻲ‪ (۴٠) (.‬ﺑﻴﺎ ﻟﻴﮑﻲ ﭼﯥ )‪...‬ﺩﻳﺎﺭﻭﻧﻪ ﺍﻭ ﺩﺭﻫﻤﻮﻧﻪ ﺍﻭ ﻫﺮ څﻪ ﻳﯥ ﭘﻪ ﺍﻓﻐﺎﻥ ﺷﺎﻝ ﮐﯥ ﺩﺭﺳﻮﻟﻪ ﭘﻪ‬
‫ﻣﻴﺪﺍﻥ ﻭﺑﺎﺯﺍﺭﻭﻧﻮ ﮐﯥ ﻭښﻨﺪﻝ‪ (۴١) (.......‬ﺑﻴﺎ ﻟﻴﮑﻲ ﭼﯥ ‪....):‬ﺩﺍﺭﺍﻟﻤﻠﮏ ﺗﻪ ﺭﺍﻭﺭﺳﻴﺪ ﺍﻭ ﭘﻪ ﺍﻓﻐﺎﻥ ﺷﺎﻝ ﮐﯥ‬
‫ﭘﻪ ﻣﺤﻤﻮﺩﻱ ﻣﺎڼۍ ﮐﯥ ﺩﻣﺒﺎﺭﮐۍ ﺩﭘﺎﺭﻩ ﭘﻠﻲ ﺷﻮ‪ (۴٢) (.‬ﻳﻮ ځﻞ ﺑﻴﺎ ﻫﻢ ﻟﻴﮑﻲ ﭼﯥ )‪....‬ﺩﺍﻓﻐﺎﻥ ﺷﺎﻝ ﺧﻮﺍﺗﻪ‬
‫ﻭﻻړ ﺷﻲ‪(۴٣) (...‬‬

‫ﺩﺑﻴﻬﻘﻲ ﻟﻪ ﺩې ﺗﺬﮐﺮﺍﺗﻮ ﻧﻪ ښﮑﺎﺭﻱ ﭼﯥ ﺩﻏﺰﻧﻮﻳﺎﻧﻮ ﺩﺩﺍﺭﺍﺧﻼﻓﯥ ﭘﻪ ﺯړﻩ ﮐﯥ ﻳﻮ ځﺎﻱ ﺍﻓﻐﺎﻧﺎﻧﻮ ﻧﻪ ﻣﻨﺴﻮﺏ ﺩﻱ‬
‫ﺍﻭ ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﭘﻼﺭ ﻫﻢ ﭘﻪ ﻫﻤﺪې ځﺎﻱ ﮐﯥ ښﺦ ﺩﻱ‪.‬‬
 ‫ﺩ ﻏﺰﻧﻮﻳﺎﻧﻮ ﻟﻪ ﺩﺍﺭﺍﻟﺨﻼﻓﯥ ﺍﻭ ﺩﺭﺑﺎﺭ ﺳﺮﻩ ﺩﭘﺸﺘﻨﻮ ﺩﺍﺭﺗﺒﺎﻁ ﺑﻪ ﺑﺎﺭﻩ ﮐﯥ ﭘﻪ ځﻴﻨﻮ ﻧﻮﺭﻭ ﻣﻌﺘﺒﺮﻭ ﺁﺛﺎﺭﻭ ﮐﯥ ﻫﻢ‬
‫ﻳﻮ څﻪ ﻣﻄﺎﻟﺐ ﺭﺍﻏﻠﻲ ﺩﻱ‪.‬‬

‫ﻣﺒﺎﺭﮐﺸﺎﻩ ﻓﺨﺮ ﻣﺪﺑﺮ ﭘﻪ ﺁﺩﺍﺏ ﺍﻟﺤﺮﺏ ﮐﯥ ﭼﯥ ﻟﻪ ﮐﺎﻝ ‪ ۶٢۶‬ﻧﻪ ﺗﺮ ‪ ۶٣٣‬ﻫﺠﺮﻱ ﭘﻮﺭې ﻳﯥ ﻟﻴﮑﻠﻲ ﺩﻱ ‪ ،‬ﻭﺍﻳﻲ‬
‫ﭼﯥ ﺍﺩﻳﺮﺍ ﻧﻮﻣﻲ ﺍﻓﻐﺎﻥ ﭼﯥ ﺩﭘﯧښﻮﺭ ﭘﻪ ﺷﺎﻭﺧﻮﺍ ﮐﯥ ﻳﻮې ﺳﻴﻤﯥ ﮐﻮټﻮﺍﻝ ﺅ ﻏﺰﻧﻲ ﺗﻪ ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺩﺭﺑﺎﺭ‬
‫ﺗﻪ ﻭﺭﻏﻲ‪ .‬ﺍﺳﻼﻡ ﻳﻲ ﻭﻣﺎﻧﻪ ﺍﻭ ﻭﺭﺳﺮﻩ ﻣﻠګﺮﻱ ﺷﻮ‪(۴۴) .‬‬

‫ﺧﻮﺍﺟﻪ ﻧﻌﻤﺘﺎﷲ ﻫﺮﻭﻱ ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺍﻭ ﺳﻠﻄﺎﻥ ﻣﺴﻌﻮﺩ ﭘﻪ ﺩﺭﺑﺎﺭﻭﻧﻮ ﮐﯥ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻳﻮ ﺭﻭﺍﻳﺖ‬
‫ﺛﺒﺖ ﮐړﻱ ﭼﯥ ﭘﻪ ډﯦﺮﻭ ﻧﻮﺭﻭ ﺁﺛﺎﺭﻭ ﮐﯥ ﻫﻢ ﺭﺍﻏﻠﻲ ﺩﻱ ‪ .‬ﺩﻱ ﻟﻴﮑﻲ ‪:‬‬

‫) ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﻧﻪ ﺗﻨﻪ ﻣﺸﺮﺍﻥ ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺧﺪﻣﺖ ﺗﻪ ﻭﺭﻏﻠﻞ‪ .‬ﺩﺩې ﻧﻬﻮ ﺗﻨﻮ ﻧﻮﻣﻮﻧﻮ ﭘﻪ ﺗﺎﺭﻳﺨﻮﻧﻮ ﮐﯥ ﺩﺍﺳﻲ‬
‫ﺭﺍﻏﻠﻲ ﺩﻱ ‪ :‬ﻣﻠﮏ ﺧﺎﻧﻮﻱ ﺍﻭ ﻣﻠﮏ ﻋﺎﻣﻮﻥ ﺍﻭ ﻣﻠﮏ ﺩﺍﺅﺩ ﺍﻭ ﻣﻠﮏ ﻳﺤﻴﻲ ﺍﻭ ﻣﻠﮏ ﺍﺣﻤﺪ ﺍﻭ ﻣﻠﮏ ﻣﺤﻤﻮﺩ ﺍﻭ‬
‫ﻣﻠﮏ ﻣﺤﻤﺪ ﺍﻭ ﻣﻠﮏ ﻋﺎﺭﻑ ﺍﻭ ﻣﻠﮏ ﻏﺎﺯﻱ‪....‬ﺳﻠﻄﺎﻥ ]ﺩﺍﻣﺸﺮﺍﻥ[ ډﯦﺮ ﻭﻏټﻮﻝ‪ ....‬ﻟﻪ ځﺎﻥ ﺳﺮﻩ ﻳﯥ‬
‫ﻭﺧﻮځﻮﻝ ﺩﺳﻮﻣﻨﺎﺕ ﺍﻭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻏﺰﺍﺗﻪ ﺭﻭﺍﻥ ﺷﻮ‪ ....‬ﻫﺮﻭﺧﺖ ﺑﻪ ﭼﯥ ﺳﻠﻄﺎﻥ ﺗﻪ ﻣﺸﮑﻞ ﻭﺭ ﭘﯧښ ﺷﻮ ﻧﻮ‬
‫ﺩﺍ ﻣﻠﮑﺎﻥ ﺑﻪ ﻳﯥ ﺩﻫﻐﻮ ﻟﻪ ﺧﭙﻠﻮ ﺳﭙﺎﻳﺎﻧﻮ ﺍﻭ ډﻟﯥ ﺳﺮﻩ ﭘﺮې ﻭګﻮﻣﺎﺭﻝ ﺍﻭ ﺩﻏﻪ ﻣﺸﮑﻞ ﺑﻪ ﺣﻖ ﺗﻌﺎﻟﻲ ﺣﻞ ﮐړ‪....‬‬
‫ﭘﻪ ﻟږﻭﺧﺖ ﮐﯥ ]ﺩﺍﻣﻠﮑﺎﻥ[ ﺩﺩﻭﻧﺖ ﺍﺭﮐﺎﻥ‪....‬ﺍﻭ ﺩﺳﻠﻈﻨﺖ ﭘﻪ ﮐﺎﺭﺧﺎﻧﻪ ﮐﯥ ﺩﺩﺧﻞ ﺧﺎﻭﻧﺪﺍﻥ ﺍﻭ ﺩﺍﻋﺘﻤﺎﺩ ﻭړ‬
‫ﺷﻮﻝ‪ .‬ﮐﻠﻪ ﭼﯥ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺩﮐﺎﻝ ‪ ۴٢١‬ﺩﺭﺑﻴﻊ ﺍﻻﻭﻝ ﭘﻪ ﺍﻭﻡ ﺩﭘﻨﺠﺸﻨﺒﯥ ﭘﻪ ﻭﺭځ ﻣړ ﺷﻮ‪ ،‬ﺩﻫﻐﻪ ﺯﺍﻣﻨﻮ‬
‫ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ﺍﻭ ﺳﻠﻄﺎﻥ ﻣﺴﻌﻮﺩ ﻫﻤﺪﺍﺳﯥ ﺳﻠﻮک ﻭﺭﺳﺮﻩ ﮐﺎﻭﻩ( )‪(۴۵‬‬

‫ﻧﻮﺍﺏ ﻣﺤﺒﺖ ﺧﺎﻥ ﭘﻪ ﺭﻳﺎﺽ ﺍﻟﻤﺤﺒﺖ )ﺗﺄﻟﻴﻒ ‪ ( ١٨٠۶ :‬ﮐﯥ ﻭﺍﻳﻲ ﭼﯥ ﺩﺳﻠﯧﺎﻥ ﻣﺤﻤﻮﺩ ﺍﻭ ﭘښﺘﻨﻮ ﺗﺮ ﻣﻨځ‬
‫ﮐﻮﺭﻧﻲ ﺭﻭﺍﺑﻄﻪ ﻫﻢ ﻣﻮﺟﻮﺩ ﻭﻭ‪ .‬ﺩﻱ ﻟﻴﮑﻲ ‪ ):‬ﮐﻠﻪ ﭼﯥ ﺩﻏﻪ ﻭﺍﮐﺪﺍﺭ ]ﺳﺒﮑﺘګﻴﻦ[ ﻣړ ﺷﻮ‪ ،‬ﺯﻭﻱ ﻳﯥ ‪ ،‬ﺍﺳﻤﻌﻴﻞ‬
‫‪ ،‬ﭼﯥ ﻣﻮﺭ ﻳﯥ ﺍﺻﻼً ﻣﻴﻨځﻪ ﻭﻩ ‪ ،‬ﺩﭘﻼﺭ ځﺎﻱ ﻭﻧﻴﻮ‪ .‬ﻣګﺮ ﻣﺤﻤﻮﺩ ﭼﯥ ﻣﻮﺭ ﻳﯥ ﺩﺯﺍﺑﻞ ﺩﻳﻮﻩ ﻣﺸﺮ ﻟﻮﺭﻩ ﻭﻩ‪ ،‬ﻟﻪ‬
‫ﺩې ﺧﺒﺮې ﺳﺮﻩ ﻣﺨﺎﻟﻒ ﺅ ﭼﯥ ]ﺍﺳﻤﻌﻴﻞ[ ﺩې ﺩﭘﻼﺭ ځﺎﻱ ﻭﻧﻴﺴﻲ ﺍﻭ ﺟګړﻩ ﻳﯥ ﻭﺭﺳﺮﻩ ﭘﻴﻞ ﮐړﻩ‪ .‬ﺍﻓﻐﺎﻧﺎﻥ‬
‫ﭼﯥ ]ﺩﺯﺍﺑﻞ[ ﻟﻪ ﺩې ﻣﺸﺮ ﺳﺮﻩ ﺗړﻟﻲ ﻭﻭ ﻧﻮ ﺩﻫﻐﻪ ﻟﻪ ﻟﺴﻤﻲ ﻳﺎ ﭘﻪ ﺑﻞ ﻋﺒﺎﺭﺕ ﺩﻫﻐﻪ ﺩﻟﻮﺭ ﻟﻪ ﺯﻭﻱ ﻳﻌﻨﯥ‬
‫ﻣﺤﻤﻮﺩ ﺳﺮﻩ ﻣﻠګﺮﻱ ﺷﻮﻝ‪ .‬ﻣﺤﻤﻮﺩ ﺍﺳﻤﻌﻴﻞ ﺗﻪ ﻣﺎﺗﻪ ﻭﺭﮐړﻩ ﺍﻭ ﭘﻪ ﻳﻮﻩ ﮐﻼ ﮐﯥ ﻳﯥ ﺑﻨﺪﻱ ﮐړ‪ .‬ﻣﺤﻤﻮﺩ ﺩﺩې‬
‫ﻣﺮﺳﺘﯥ ﭘﻪ ﺑﺪﻝ ﮐﯥ ﺧﭙﻠﻪ ﻟﻮﺭ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺩې ﻗﺒﯧﻠﯥ ﻣﺸﺮ ﺷﺎﻫﻮ ﺗﻪ ﻭﺭﮐړﻩ ‪ .‬ﻟﻪ ﺩې ﻟﻮﺭﻧﻪ ﻳﯥ ﺩﺭې ﺯﺍﻣﻦ ﭘﻴﺪﺍ‬
‫ﻭﻝ ﺍﻭ ﻫﻐﻪ ﺳﺎﻻﺭ ‪ ،‬ﻣﺴﻌﻮﺩ ﺍﻭ ﻏﺎﺯﻱ ﻭ‪(۴۶) (.‬‬

‫ﻟﮑﻪ څﻨګﻪ ﭼﯥ ﻟږﻭ ﻭړﺍﻧﺪې ﻭﻭﻳﻞ ﺷﻮﻝ ځﻴﻨﯥ ﻏﺰﻧﻮﻱ ﺳﻠﻄﺎﻧﺎﻧﻮ ﭘﻪ ﺑﺪﻩ ﻭﺭځ ﮐﯥ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺗﻪ ﭘﻨﺎﻩ ﻭﺭ ﻭړې‬
‫ﺩﻩ ﺍﻭ ﻟﮑﻪ څﻨګﻪ ﭼﯥ ﭘﻪ ﻭﺭﻭﺳﺘﻪ ﻓﺼﻠﻮﻧﻮ ﮐﯥ ﭘﻪ ﺗﻔﺼﻴﻞ ﺧﺒﺮې ﭘﺮې ﺷﻮﻱ ﺩﻱ ﻳﻮ ﺷﻤﻴﺮ ﺁﺛﺎﺭ ﺩﻏﺰﻧﻮﻱ‬
‫ﻭﺍﮐﺪﺍﺭﺍﻧﻮ ﺑﻪ ﭘﻮځ ﮐﯥ ﭘﻪ ﺯﺭګﻮﻧﻮ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺷﺎﻣﻞ ګڼﻲ ﺍﻭ ﺩﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ځﻴﻨﯥ ﺳﺘﺮې ﻓﺘﺤﯥ ﻫﻢ ﺩﻫﻤﺪﻭﻱ‬
‫ﺩﺳﺮﺑﺮﮐﺖ ګڼﻲ‪.‬‬

‫ﺑﺎﻳﺪ ﻭﻭﻳﻞ ﺷﻲ ﭼﯥ ﭘﻪ ﺑﺎﺑﺮ ﻧﺎﻣﻪ ﮐﯥ ﻫﻢ ﺩﻏﺰﻧﻲ ﺍﻭ ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ډﯦﺮ څﻪ ﺭﺍﻏﻠﻲ ﺍﻭ‬
‫ﻣﻮږ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺍﺭﺗﺒﺎﻁ ﺩﺑﺎﺑﺮ ﻧﺎﻣﯥ ﻟﻪ ﻧﻮﺭﻭ ﻣﻄﺎﻟﺒﻮ ﺳﺮﻩ ﻳﻮ ځﺎﻱ ﭘﻪ ﺍﻭﻡ ﻓﺼﻞ ﮐﯥ ﺭﺍﻭړﻱ ﺩﻱ‪ .‬ﻳﻮﺍﺯﻳﻨۍ‬
‫ﺧﺒﺮﻩ ﭼﯥ ﻏﻮﺍړﻭ ﺩﻟﺘﻪ ﻳﻮ څﻪ ﭘﺮې ﻭﻭﺍﻳﻮ ﻫﻐﻪ ﺩﺍﺩﻩ ﭼﯥ ﺩﻣﻘﺮ ﺍﻭ ﻭﺍﺯې ﺧﻮﺍ ﭘﻪ ﺳﻴﻤﻮ ﮐﯥ ﺩﺑﺎﺑﺮ ډﯦﺮې‬
‫ﺧﺒﺮې ﺩﻏﻠځﻮ ﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﺩﻱ‪ .‬ﺍﻭ ځﻴﻨﻮ ﺷﺮﻗﻲ ﺍﻭ ﻏﺮﺑﻲ څﯧړﻭﻧﮑﻮ ﺍﻭ ﻣﺆﻟﻔﻴﻨﻮ ﺑﻴﺎ ﻫﻤﺪﺍ ﻏﻠځﻴﺎﻥ ﻟﻪ‬
‫ﻫﻐﻮ ﺗﺮﮐﺎﻧﻮ ﺳﺮﻩ ګډ ﮐړﻱ ﭼﯥ ﭘﻪ ﺯړﻭ ﻣﺘﻮﻧﻮ ﮐﯥ ﺩﺧﻠﺞ ﻳﺎ ﺧﻠﺦ ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩ ﺷﻮﻱ ﺩﻱ‪ .‬ﺭﺍځﻲ ﻭګﻮﺭﻭ ﭼﯥ‬
‫ﺩﻭﻱ ﺩﺍ ﺍﺩﻋﺎ څﻮﻣﺮﻩ ﭘﻪ ځﺎﻱ ﺩﻩ ؟‬

‫ﺧﻠﺠﻴﺎﻥ ﺍﻭ ﻏﻠځﻴﺎﻥ ‪-:‬‬

‫ﻳﻮ ﺷﻤﻴﺮ ﻣﺆﻟﻔﻴﻦ ﺍﻭ څﯧړﻭﻧﮑﻲ ﺯړﻭ ﺍﺳﻼﻣﻲ ﺁﺛﺎﺭﻭ ﺗﻪ ﺩﺍﺷﺎﺭې ﭘﺮ ﺑﻨﺎ ﻭﺍﻳﻲ ﭼﯥ ﻳﻮ ﻭﺧﺖ ﺧﻠﺠﻴﺎﻥ ﭼﯥ ﺍﺻ ً‬
‫ﻼ‬
‫ﺗﺮﮐﺎﻥ ﻭﻭ ﺯﺍﺑﻠﺴﺘﺎﻥ ﺗﻪ ﻭﻟﯧږﺩﯦﺪﻝ‪ .‬ﻫﻠﺘﻪ ﻣﻴﺸﺘﻪ ﺷﻮﻝ ﺍﻭ ﺧﭙﻠﻪ ژﺑﻪ ﺍﻭ ﻋﺎﺩﺍﺕ ﻳﯥ ﻫﯧﺮ ﮐړﻝ‪ .‬ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﺩﺧﻠﮑﻮ‬
 ‫ژﺑﻪ ﺍﻭ ﻋﺎﺩﺍﺕ ﻳﯥ ﮐﺴﺐ ﮐړﻝ ﺍﻭ ﭘښﺘﺎﻧﻪ ﻏﻠﺠﻴﺎﻥ ﻳﺎ ﻏﻠځﻴﺎﻥ ﺗﺮې ﺟﻮړ ﺷﻮﻝ‪.‬‬

‫ﺗﺮ ﮐﻮﻡ ﺣﺪﻩ ﭼﯥ ﻣﺎﺗﻪ ﻣﻌﻠﻮﻣﻪ ﺩﻩ ‪ ،‬ﺗﺮ ټﻮﻟﻮ ﻧﻪ ﭘﺨﻮﺍﻧﻲ ﺍﺛﺮ ﭼﯥ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﭘﻪ ځﺎﻳﻲ ﺧﻠﮑﻮ ﮐﯥ ﺩﺗﺮﮐﻲ‬
‫ﺧﻠﺠﻴﺎﻧﻮ ﺩﻣﻨﺤﻠﯧﺪﻭ ﺧﺒﺮﻩ ﭘﮑﯥ ﻳﺎﺩﻩ ﺷﻮې ‪ ،‬ﻫﻐﻪ ﺩﻣﺤﻤﺪ ﺑﻦ ﻧﺠﻴﺐ ﺑﮑﺮﺍﻥ ﺟﻬﺎﻥ ﻧﺎﻣﻪ ﺩﻩ ﭼﯥ ﭘﻪ ﮐﺎﻝ ‪۶٠۵‬‬
‫ﻫﺠﺮﻱ ﮐﯥ ﻟﻴﮑﻞ ﺷﻮې ﺍﻭ ﭘﻪ ﮐﺎﻝ ‪ ١٣٧۵‬ﮐﯥ ﺩﺩﻭﮐﺘﻮﺭ ﺍﻣﻴﻦ ﺭﻳﺎﺣﻲ ﭘﻪ ﻫﻤﺖ ﭘﻪ ﺗﻬﺮﺍﻥ ﮐﯥ ﻫﭙﺮﻩ ﺷﻮﻱ ﺩﻩ‪.‬‬

‫ﺟﻬﺎﻥ ﻧﺎﻣﻪ ﻭﺍﻳﻲ ﭼﯥ )ﺩﺗﺮﮐﺎﻧﻮ ﻳﻮ ﻗﻮﻡ ﺧﻠﺞ ﺩﺧﻠﺞ ﻟﻪ ﺷﺎﻭ ﺧﻮﺍﻧﻪ ﺯﺍﺑﻠﺴﺘﺎﻥ ﺗﻪ ﻭﺭ ﻭﺍﻭښﺖ ﺍﻭ ﭘﻪ ﻳﻮﻩ ﺑﯧﺪﻳﺎ ﮐﯥ‬
‫ﭼﯥ ﺩﻏﺰﻧﻲ ﺧﻮﺍﺗﻪ ﭘﺮﺗﻪ ﺩﻩ ﻣﻴﺸﺖ ﺷﻮ‪ .‬ﻭﺭﻭﺳﺘﻪ ﻳﯥ ﺩﻫﻮﺍ ﺩګﺮﻣۍ ﻟﻪ ﺍﻣﻠﻪ څﯧﺮﻩ ﺑﺪﻟﻪ ﺍﻭ ﺗﻮﺭ ﺑﺨﻮﻧﻪ ﺍﻭ ژﺑﻪ‬
‫ﻳﯥ ﺑﻠﻪ ﺷﻮﻩ ‪(۴٧) (.‬‬

‫څﺮﻧګﻪ ﭼﯥ ﺩﺧﻠﺠﻴﺎﻧﻮ ﺩﻣﻬﺎﺟﺮﺕ ﺍﻭ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﭘﻪ ځﺎﻳﻲ ﺍﻭﺳﯧﺪﻭﻧﮑﻮ ﮐﯥ ﺩﻫﻐﻮﻱ ﺩﻣﻨﺤﻠﻴﺪﻭ ﻳﺎﺩﻭﻧﻪ ﭘﻪ ﺟﻬﺎﻥ‬
‫ﻧﺎﻣﻪ ﮐﯥ ﺷﻮې ﺩﻩ‪ .‬ﺍﻭ څﺮﻧګﻪ ﭼﯥ ﺟﻬﺎﻥ ﻧﺎﻣﻪ ﭘﻪ ) ‪ ۶٠۵‬ﻫﺠﺮﻱ ( ﮐﯥ ﻟﻴﮑﻞ ﺷﻮې ﺩﻩ ‪ ،‬ﻧﻮ ﺩ ﺧﻠﺠﻴﺎﻧﻮ‬
‫ﺩﻣﻬﺎﺟﺮﺕ ﺍﻭ ﭘﻪ ﺯﺍﺑﻠﺴﺘﺎﻥ ﮐﯥ ﺩﻫﻐﻮﻱ ﺩﻣﻨﺤﻠﯧﺪﻭ ﭘﯧښﻪ ‪ ،‬ﻃﺒﻌﺎً ‪ ،‬ﻟﻪ ‪ ۶۵٠‬ﻫﺠﺮﻱ ﻧﻪ ﭘﺨﻮﺍ ﺷﻮې ﺩﻩ‪.‬‬

‫ﺩﺟﻬﺎﻥ ﻧﺎﻣﯥ ﻟﻪ ﻣﺘﻦ ﻧﻪ ﺩﺍﻫﻢ ﭘﻪ ﺻﺮﺍﺣﺖ ښﮑﺎﺭﻱ ﭼﯥ ﺩﺩﻏﻮ ﻣﻬﺎﺟﺮﻭ څﯧﺮﻩ ﺍﻭ ژﺑﻪ ﺩﺟﻬﺎﻥ ﻧﺎﻣﯥ ﺩﻟﻴﮑﻨﯥ ﻟﻪ‬
‫ﻭﺧﺖ ﻧﻪ ﭘﺨﻮﺍ ﺑﺪﻟﻪ ﺍﻭ ﺗﻮﺭ ﺑﺨﻮﻧﻪ ﺷﻮې ﺍﻭ ژﺑﻪ ﻳﯥ ﻫﻢ ﻟﻪ ﺩې ﻭړﺍﻧﺪې ﺑﻠﻪ ﺷﻮې ﺩﻩ‪.‬‬

‫ﮐﻪ څﻮک ﺩﺟﻬﺎﻥ ﻧﺎﻣﯥ ﺧﺒﺮﻩ ﻣﻨﻲ ﻫﻪ ﺑﻪ ﺿﺮﻭﺭ ﺩﺍﻫﻢ ﻣﻨﻲ ﭼﯥ ﺗﺮک ﺧﻠﺠﻴﺎﻥ ﺩﺷﭙږﻣﯥ ﻫﺠﺮﻱ ﭘﯧړۍ ﻟﻪ‬
‫ﺍﺭﺍﺧﺮﻭ ﻧﻪ ډﯦﺮ ﭘﺨﻮﺍ ﺯﺍﺑﻠﺴﺘﺎﻥ ﺗﻪ ﻭﺭﻟﯧږﺩﯦﺪﻟﻲ ﺩﻱ‪ .‬ځﮑﻪ ﭘﻪ ﻫﻐﯥ ﺯﻣﺎﻧﯥ ﮐﯥ ﺩﺧﻠﺠﻴﺎﻧﻮ ﭘﻪ ﺷﺎﻥ ﺩﻳﻮﻩ ﻏښﺘﻠﻲ‬
‫ﻗﻮﻡ ﺩﻭﻣﺮﻩ ﺑﺪﻟﻴﺪﻝ ﺍﻭ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﭘﻪ ﻳﻮﻩ ځﺎﻳﻲ ﻗﻮﻡ ﮐﯥ ﻳﯥ ﺑﯧﺨﻲ ﻣﻨﺤﻠﻴﺪﻝ ﺑﺎﻳﺪ ﺩﮐﻠﻮﻧﻮ ﺍﻭﻟﺴﻴﺰﻭﻧﻪ ‪ ،‬ﺑﻠﮑﻪ‬
‫ﺩﭘﯧړﻳﻮ ﮐﺎﺭ ﻭﻱ ﺍﻭ ﭘﺪې ﺣﺴﺎﺏ ﺳړﻱ ﭘﻪ ﭘﻮﺭﻩ ﺍﻃﻤﻴﻨﺎﻥ ﻭﻳﻠﻲ ﺷﻲ ﭼﯥ ﺗﺮک ﺧﻠﺠﻴﺎﻥ ﺑﻪ ﻟږ ﺗﺮ ﻟږﻩ ﭘﻪ ﺩﻭﻫﻤﻪ‬
‫ﻳﺎ ﺩﺭې ﻳﻤﻪ ﻫﺠﺮﻱ ﭘﯧړۍ ﮐﯥ ﺯﺍﺑﻠﺴﺘﺎﻥ ﺗﻪ ﻟﯧږﺩﯦﺪﻟﻲ ﺍﻭ ﺑﻴﺎ ﺩﻫﻐﯥ ﺳﻴﻤﯥ ﭘﻪ ځﺎﻳﻲ ﺧﻠﮑﻮ ﮐﯥ ﻣﻨﺤﻞ ﺷﻮﻱ‬
‫ﻭﻱ‪.‬‬

‫ﮐﻮﻡ څﯧړﻭﻧﮑﯥ ﺍﻭ ﻣﺆﻟﻔﻴﻦ ﭼﯥ ﻭﺍﻳﻲ ﺗﺮﮐﻲ ﺧﻠﺠﻴﺎﻥ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﭘﻪ ځﺎﻳﻲ ﺧﻠﮑﻮ ﮐﯥ ﻣﻨﺤﻞ ﺷﻮﻱ ﺍﻭ ﭘﻪ ﻧﻬﺎﻳﺖ‬
‫ﮐﯥ ﭘﻪ ﭘښﺘﻨﻮ ﻏﻠځﻴﺎﻧﻮ ﺑﺪﻝ ﺷﻮﻱ ﺩﻱ‪.‬ﻫﻐﻮﻱ ﭘﻪ ﺣﻘﻴﻘﺖ ﮐﯥ ﺩﺍ ﺧﺒﺮﻩ ﺗﺼﺪﻳﻘﻴﻘﻮﻱ ﭼﯥ ﻟږ ﺗﺮ ﻟږﻩ ﺩﺩﻭﻫﻤﯥ ﺍﻭ‬
‫ﺩﺭې ﻳﻤﯥ ﻫﺠﺮﻱ ﭘﯧړۍ ﭘﻪ ﺣﺪﻭﺩ ﮐﯥ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ځﺎﻳﻲ ﺍﻭﺳﯧﺪﻭﻧﮑﻲ ﭘښﺘﺎﻧﻪ ﻭﻭ‪.‬ځﮑﻪ ﺟﻬﺎﻥ ﻧﺎﻣﻪ ﻭﺍﻳﻲ ﭼﯥ‬
‫ﺗﺮﮐﻮ ﺧﻠﺠﻴﺎﻧﻮ ﺧﭙﻠﻪ ﻃﺒﻪ ﺑﺎﻳﻠﻮﺩﻩ ﺍﻭ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﺩځﺎﻳﻲ ﺍﻭﺳﯧﺪﻭﻧﮑﻮ ﻃﺒﻪ ﻳﯥ ﺯﺩﻩ ﮐړﻩ‪ .‬ﮐﻪ ﺗﺮﮐﻮ ﺧﻠﺠﻴﺎﻧﻮ‬
‫ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﺩځﺎﻳﻲ ﺧﻠﮑﻮ ژﺑﻪ ﺯﺩﻩ ﮐړې ﻭﻱ‪ ،‬ﮐﻪ ﺩﻏﻠځﻴﺎﻧﻮ ژﺑﻪ ﺗﺮ ﺍﻭﺳﻪ ﭘښﺘﻮ ﻭﻱ ﺍﻭ ﻏﻠځﻴﺎﻥ ﺍﻭ ﺧﻠﺠﻴﺎﻥ ﻫﻢ‬
‫ﺳﺮﻩ ﻳﻮ ﺷﻲ ﻭﻱ‪ ،‬ﻧﻮ ﺩﺧﻠﺠﻴﺎﻧﻮ ﺩﻣﻬﺎﺟﺮﺕ ﭘﻪ ﻭﺧﺖ ﮐﯥ ﺑﻪ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﺩځﺎﻳﻲ ﺍﻭﺳﯧﺪﻭﻧﮑﻮ ژﺑﻪ ﻫﺮﻭ ﻣﺮﻭ‬
‫ﭘښﺘﻮ ﻭﻩ‪ .‬ﮐﻪ ﻧﻪ ﻭﻱ ﻧﻮ ﻧﻪ ﺑﺎﻳﺪ ﺧﻠﺠﻴﺎﻧﻮ ﭘښﺘﻮ ﺯﺩﻩ ﮐړې ﻭﻱ ﺍﻭ ﻧﻪ ﺑﺎﻳﺪ ﺩﻏﻠځﻴﺎﻧﻮ ژﺑﻪ ﭘښﺘﻮ ﻭﻱ‪.‬‬

‫ﺧﻮ ځﻴﻨﯥ ﮐﺴﺎﻥ ﺑﻴﺎ ﻟﻪ ﻳﻮې ﺧﻮﺍ ﻭﺍﻳﻲ ﭼﯥ ﺗﺮک ﺧﻠﺠﻴﺎﻥ ﺯﺍﺑﻠﺴﺘﺎﻥ ﺗﻪ ﻟﯧږﺩﯦﺪﻟﻲ ﺍﻭ ﺩﻫﻐﯥ ﺳﻴﻤﯥ ﺩځﺎﻳﻲ‬
‫ﺧﻠﮑﻮ ژﺑﻪ ﺍﻭ ﻋﺎﺩﺍﺕ ﻳﯥ ﮐﺴﺐ ﮐړﻱ ﺍﻭ ﭘښﺘﺎﻧﻪ ﻏﻠځﻴﺎﻥ ﺗﺮې ﺟﻮړ ﺷﻮﻱ ﺩﻱ‪ ،‬ﺍﻭ ﻟﻪ ﺑﻠﯥ ﺧﻮﺍ ﺑﻴﺎ ﻭﺍﻳﻲ ﭼﯥ‬
‫)ﭘښﺘﻨﻮ ﭘﻪ څﻮﺭﻟﺴﻤﻪ ﺍﻭ ﭘﻨځﻠﺴﻤﻪ )ﻣﻴﻼﺩﻱ( ﭘﯧړۍ ﮐﯥ ﺩﻏﺰﻧﻲ ﺳﻄﺢ ﻣﺮﺗﻔﻊ ﺍﺷﻐﺎﻝ ﮐړﻩ‪ (۴٨) (.‬ﺍﻭ ﺩﺍ ﺩﻭﻩ‬
‫ﺧﺒﺮې ﺍړﺥ ﻧﻪ ﺳﺮﻩ ﻟګﻮﻱ ‪ .‬ځﮑﻪ ﮐﻪ ﺧﺒﻠﻪ ﭘښﺘﺎﻧﻪ ﻏﺰﻧﻲ ﺍﻭ ﺯﺍﺑﻠﺴﺘﺎﻥ ﺗﻪ ﭘﻪ ﺍﺗﻤﻪ ﺍﻭ ﻧﻬﻤﻪ ﻫﺠﺮﻱ ﭘﯧړۍ ﮐﯥ‬
‫ﻭﺭ ﻟﯧږﺩﯦﺪﻟﻲ ﻭﻱ‪ ،‬ﻧﻮ ﺗﺮک ﺧﻠﺠﻴﺎﻥ ﺑﻴﺎ څﻨګﻪ ‪ ،‬ﭘﻪ ﻫﻤﺪې ځﺎﻱ ﮐﯥ ‪ ،‬ﻟﻪ ﺩې ﻧﻪ ډﯦﺮ ﭘﺨﻮﺍ ﻳﻬﻨﯥ ﺩ ﺩﺭﻱ ﻳﻤﯥ‬
‫ﺍﻭ څﻠﻮﺭﻣﯥ ﻫﺠﺮﻱ ﭘﯧړۍ ﭘﻪ ﺣﺪﻭﺩﻭ ﮐﯥ ﭘﮑﯥ ﻣﻨﺤﻞ ﺷﻮﻱ ﺩﻱ؟ ﺍﻭ ﮐﻪ ﺗﺮک ﺧﻠﺠﻴﺎﻥ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﭘﻪ ځﺎﻳﻲ‬
‫ﺧﻠﮑﻮ ﮐﯥ ﺩ ﺩﺭې ﻳﻤﯥ ﺍﻭ څﻠﻮﺭﻣﯥ ﻫﺠﺮﻱ ﭘﯧړۍ ﭘﻪ ﺣﺪﻭﺩﻭ ﮐﯥ ﻣﻨﺤﻞ ﺷﻮﻱ ﺍﻭ ﭘښﺘﺎﻧﻪ ﻏﻠځﻴﺎﻥ ﺗﺮې ﺟﻮړ‬
‫ﺷﻮﻱ ﺩﻱ‪ ،‬ﻧﻮ ﺑﻴﺎ ﺩﺍ ﺧﺒﺮﻩ څﻨګﻪ ﮐﯧﺪﻱ ﺷﻲ ﭼﯥ ﭘښﺘﺎﻧﻪ ﻟﻪ ﺩې ﻧﻪ ډﯦﺮ ﻭﺭﻭﺳﺘﻪ ﻳﻌﻨﯥ ﺩﺍﺗﻤﯥ ﺍﻭ ﻧﻬﻤﯥ ﻫﺠﺮﻱ‬
‫ﭘﯧړۍ ﭘﻪ ﺣﺪﻭﺩﻭ ﮐﯥ ﻏﺰﻧﻲ ﺍﻭ ﺯﺍﺑﻠﺴﺘﺎﻥ ﺗﻪ ﻭﺭﻟﯧﺪﻟﻲ ﺩﻱ؟‬

‫ﻟﻪ ﺩې ﺩﻭﻭ ﺧﺒﺮﻭ ﻧﻪ ﻳﻮﻩ ﻫﺮﻭ ﻣﺮﻭ ﻏﻠﻄﻪ ﺩﻩ‪ .‬ﺧﻮﺩﺍ ﭼﯥ ﮐﻮﻣﻪ ﻳﯥ ﻏﻠﻄﻪ ﺩﻩ؟ ﺩﺩې ﺳﭙﻴﻨﻮﻝ ﻫﻐﻪ ﭼﺎﺗﻪ ﻭﺭ ﭘﻪ‬
‫ﻏﺎړﻩ ﺩﻱ ﭼﯥ ﻭﺍﻳﻲ ﺗﺮک ﺧﻠﺠﻴﺎﻥ ﺩﺯﺍﺑﻠﺴﺘﺎﻥ ﭘﻪ ځﺎﻳﻲ ﺧﻠﮑﻮ ﮐﯥ ﻣﻨﺤﻞ ﺷﻮﻱ ﺍﻭ ﭘښﺘﺎﻧﻪ ﻏﻠځﻴﺎﻥ ﺗﺮې ﺟﻮړ‬
 ‫ﺷﻮﻱ ﺩﻱ‪.‬‬

‫ﭘښﺘﺎﻧﻪ ﺩﮐﺎﺑﻞ ﭘﻪ ﺳﻴﻤﻮ ﮐﯥ ‪:‬‬

‫ﭘﺨﻮﺍﻧﻮ ﺁﺛﺎﺭﻭ ﭘﻪ ﮐﺎﺑﻞ ﻫﻢ ﺩﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﯥ ﮐړﻱ ‪ .‬ﺩﺍﺑﻦ ﺑﻄﻮﻃﻪ ﺳﻔﺮﻧﺎﻣﻪ ﺗﺮ ټﻮﻟﻮﻧﻪ ﭘﺨﻮﺍﻧﻲ ﻣﻌﻠﻮﻡ ﺍﺛﺮ ﺩﻱ‬
‫ﭼﯥ ﻭﺍﻳﻲ ﭘﻪ ﮐﺎﺑﻞ ﮐﯥ ﺍﻓﻐﺎﻧﺎﻥ ﺍﻭﺳﯧږﻱ‪ .‬ﮐﻠﻪ ﭼﯥ ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﭘﻪ ‪ ١٣٣٣‬ﻣﻴﻼﺩﻱ ﺳﻨﻪ ﮐﯥ ﻟﻪ ﮐﺎﺑﻞ ﻧﻪ‬
‫ﺗﯧﺮﻳږﻱ ﻭﺍﻳﻲ ﭼﯥ ﺩﺩﻏﻪ ځﺎﻱ ﺍﻭﺳﯧﺪﻭﻧﮑﻲ ﺍﻓﻐﺎﻧﺎﻥ ﺩﻱ‪ .‬ﺩﻱ ﻟﻴﮑﯥ ﭼﯥ )ﮐﺎﺑﻞ ﭘﺨﻮﺍ ﻳﻮ ﻟﻮﻱ ښﺎﺭﺅ ]ﺧﻮ‬
‫ﺍﻭﺱ[ ﻳﻮ ﮐﻠﻲ ﺗﺮې ﭘﺎﺗﯥ ﺩﻱ‪ .‬ﺍﻭ ﺩﻋﺠﻤﻴﺎﻧﻮ ﻳﻮﻩ ﻃﺎﻳﻔﻪ ﭼﯥ ﺍﻓﻐﺎﻧﺎﻥ ﻧﻮﻣﯧږﻱ ﭘﮑﯥ ﺍﻭﺳﯧږﻱ‪ .‬ﺍﻓﻐﺎﻧﺎﻥ ﭘﻪ‬
‫ﻏﺮﻭﻧﻮ ﮐﯥ ډﯦﺮې ﻟﮑﻠﯥ ﻣﯧﻨﯥ ﻟﺮﻱ ﺍﻭډﯦﺮ ﻏښﺘﻠﻲ ﺧﻠﮏ ﺩﻱ‪ (۴٩) (.‬ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﺧﺒﺮې ﺗﻪ ﺩﻭﺍﻡ ﻭﺭ ﮐﻮﻱ‬
‫ﺍﻭ ﻟﻴﮑﻲ ﭼﯥ )ﻫﻠﺘﻪ ﺩﺳﻠﻴﻤﺎﻥ ﺩﻏﺮﻩ ﭘﻪ ﻧﺎﻣﻪ ﻳﻮ ﺳﺘﺮ ﻏﺮ ﺩﻱ‪ .‬ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﭘﺎﭼﺎ ﻫﻢ ﻫﻠﺘﻪ ﺍﻭﺳﻴږﻱ‪(۵٠) ( .‬‬

‫ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﭘﻪ ﺧﭙﻠﻪ ﺳﻔﺮﻧﺎﻣﻪ ﮐﯥ ﭘﻪ ﮐﺎﺑﻞ ﺩﻳﻮﻩ ﻭﺗﻠﻲ ﺳﺘﺎﻧﻪ ﺍﻓﻐﺎﻥ ﻧﻮﻡ ﻫﻢ ﺍﺧﻠﻲ ﺍﻭ ﻭﺍﻳﻲ ﭼﯥ )ﭘﻪ ﮐﺎﺑﻞ ﮐﯥ‬
‫ﺩﺷﻴﺦ ﺍﻣﻌﻴﻞ ﺍﻓﻐﺎﻧﻲ ﭘﻪ ﻧﺎﻣﻪ ﻳﻮﻩ ﺧﺎﻧﻘﺎ ﻫﻢ ﺷﺘﻪ )ﺍﻭ ﻳﺦ ﺍﺳﻤﻌﻴﻞ ﺍﻓﻐﺎﻧﻲ( ﺩﺷﻴﺦ ﻋﺒﺎﺱ ﻧﻮﻣﻲ ﺳﺘﺮﻭﻟﻲ ﺷﺎګﺮﺩ ﺅ‬
‫‪(۵١) .‬‬

‫ﺍﻣﺎ ﮐﻮﻡ ﺍﺛﺮ ﭼﯥ ﺩﮐﺎﺑﻞ ﭘﻪ ښﺎﺭ ﺍﻭ ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ ﮐﯥ ﭘﻪ ﭘﻨځﻠﺴﻤﻪ ﻣﻴﻼﺩﻱ ﭘﯧړۍ ﮐﯥ ‪ ،‬ﺩﭘښﺘﻨﻮ ﺩﺣﺎﻻﺗﻮ ﭘﻪ‬
‫ﺑﺎﺭﻩ ﮐﯥ ښﺎﻳﺴﺘﻪ ﻣﻔﺼﻞ ﺑﺤﺚ ﻟﺮﻱ ﻫﻐﻪ ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻲ ﺩﻱ‪ .‬ﭘﻪ ﺗﻮﺍﺭﻳﺦ ﮐﯥ ﺩﻫﻐﻪ ﻣﻬﺎﺟﺮﺕ ﭘﻪ‬
‫ﺗﺮڅ ﮐﯥ ﭼﯥ ﻭﺍﻳﻲ ﻳﻮﺳﻔﺰﻭ ﺩﭘښﺘﻨﻮ ﺩﭘﻨځﻠﺴﻤﯥ ﻣﻴﻼﺩﻱ ﭘﯧړۍ ﭘﻪ ﺣﺪﻭﺩﻭ ﮐﯥ ﻭﮐﻨﺪﻫﺎﺭ ﻟﻪ ﺳﻴﻤﻮ ﮐﯥ ﺩډﯦﺮ‬
‫ﺣﺸﻤﺖ ﺍﻭ ﺷﻮﮐﺖ ﺧﺎﻭﻧﺪﺍﻥ ﺷﻮﻝ ﺍﻭ ﺩﮐﺎﺑﻞ ټﻮﻝ ﺣﺪﻭﺩ ﺍﻭ ﻣﻀﺎﻓﺎﺕ ﻳﯥ ﺗﺮ ﺧﭙﻞ ﺗﺼﺮﻑ ﻻﻧﺪې ﺭﺍﻭﺳﺘﻞ ‪(.‬‬
‫)‪(۵٢‬‬

‫ﺑﻴﺎ ﻟﻴﮑﻲ ﭼﯥ ﺩﮐﺎﺑﻞ ﭘﺎﭼﺎ ﺍﻟﻊ ﺑﻴګ ﻣﻴﺮﺯﺍ ﻭ‪ .‬ﺧﻮ ﺍﺻﻠﻲ ﻗﺪﺭﺕ ﺍﻭ ﻭﺍک ﺍﺧﺘﻴﺎﺭ ﺩﻳﻮﺳﻔﺰﻭ ﺩﻣﺸﺮ ﻣﻠﮏ‬
‫ﺳﻠﻴﻤﺎﻧﺸﺎﻩ ﭘﻪ ﻻﺱ ﮐﯥ ﻭ‪(۵٣) .‬‬

‫ﺑﻴﺎ ﻟﻴﮑﻲ ﭼﯥ ﭘﻪ ﮐﺎﺑﻞ ﮐﯥ )ﻳﻮﺳﻔﺰﻱ ﻫﺮ ګﻮﺭﻩ ﻏﺎﻟﺐ ﻭﻭ‪ .‬ﺩﻣﻴﺮﺯﺍ ﺍﻟﻎ ﺑﻴګ ﭘﺮﻭﺍﻳﯥ ﻧﻪ ﻟﺮﻟﻪ ‪ .‬ﺩﺧﭙﻞ ﺍﺧﺘﻴﺎﺭ‬
‫څښﺘﻦ ﻭﻭ ﻫﺮ ﭼﯥ ﻣﻠﮏ ﺳﻠﻴﻤﺎﻧﺸﺎﻩ ﺍﻭ ﻳﻮﺳﻔﺰﻭ ﮐﻮﻝ ﻫﻐﻪ ﺑﻪ ﮐﯧﺪﻝ‪.......‬ﺍﺳﻤﻌﻴﻞ ﺩﻣﺰﮐﺖ ﺯﻭﻱ ﻫﺴﯥ ﻳﻮ‬
‫ﺑﺪﻣﺴﺖ ﺍﻭ ﻇﺎﻟﻢ ﺷﺮﺍﺑﻲ ﻭ ﭼﯥ ﺍﺻﻴﻞ ﺧﻠﻖ ﺑﻪ ﻳﯥ ﭘﻪ ﺯﻭﺭ ﻇﻠﻢ ﻧﺮﺥ ﻧﺮﻡ ﮐړ ﺍﻭ څﻴﺰﻭﻧﻪ ﺑﻪ ﻳﯥ ﺍﺧﻴﺴﺒﻞ ﺍﻭ‬
‫ﻧﻴﺎﻭ ﻳﯥ ﭼﺎﻧﻪ ﺷﻪ ﮐﺎﻭ ( )‪(۵۴‬‬

‫ﺗﻮﺍﺭﻳﺦ ﺩﺍﺳﯥ ښﻴﻲ ﭼﯥ ﺩﭘﻨځﻠﺴﻤﯥ ﭘﯧړۍ ﭘﻪ ﺩﻭﻫﻤﻪ ﻧﻴﻤﺎﻳﻲ ﮐﯥ ﭘښﺘﺎﻧﻪ ﭘﻪ ﮐﺎﺑﻞ ﺍﻭ ﺩﮐﺎﺑﻞ ﭘﻪ ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ‬
‫ﮐﯥ ﻣﻴﺸﺘﻪ ﺍﻭ ﻣﺴﻠﻂ ﺧﻠﮏ ﺩﻱ‪ .‬ﺩﻩ ﭼﯥ ﭘﺪې ﺳﻴﻤﻮ ﮐﯥ ﺑﻪ څﻮﻣﺮﻩ ﭘښﺘﺎﻧﻪ ﺍﻭﺳﯧﺪﻝ ‪ ،‬ﭘﺪې ﺑﺎﺭﻩ ﮐﯥ ﺳړﻱ ﭘﻪ‬
‫ﻳﻘﻴﻨﻲ ډﻭﻝ څﻪ ﻧﻪ ﺷﻲ ﻭﻳﻠﻲ ‪ ،‬ﺧﻮ ﺗﻮﺍﺭﻳﺦ ﺩﺍﺧﺒﺮﻩ ﭘﻪ ﺻﺮﺍﺣﺖ ﮐﻮﻱ ﭼﯥ ﺩﮐﺎﺑﻞ ﺩﻫﻐﻪ ﺭﺧﺖ ﻭﺍﮐﺪﺍﺭ ‪ ،‬ﺍﻟﻎ‬
‫ﺑﻴګ ‪ ،‬ﻳﻮﺍﺯې ﺩﻳﻮﺳﻔﺰﻭ ﺩﻗﻮﻡ ﺍﻭﻩ ﺳﻮﻩ ﻣﺸﺮﺍﻥ ﭘﻪ ﻳﻮﻩ ﻭﺭځ ﻭﻭژﻝ ‪(۵۵) (.‬‬

‫ﭘﻪ ﮐﺎﺑﻞ ﺍﻭ ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ ﮐﯥ ﺩﭘښﺘﻨﻮ ﺩﻫﺴﺘﻮ ګﻨﯥ ﺍﻭ ﺣﺎﻻﺗﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﭘﻪ ﺑﺎﺑﺮﻧﺎﻣﻪ ﮐﯥ ﻫﻢ ډﯦﺮ څﻪ ﺭﺍﻏﻠﻲ‬
‫ﺍﻭ ﻣﻮږ ﻭﺭﻭﺳﺘﻪ ﭘﻪ ﺍﻭﻭﻡ ﻓﺼﻞ ﮐﯥ ﺭﺍﻭړﻱ ﺩﻱ‪.‬‬

‫ﭘښﺘﺎﻧﻪ ﺩﻧﻨګﺮﻫﺎﺭ ﺍﻭ ﭘﯧښﻮﺭ ﭘﻪ ﺳﻴﻤﻮ ﮐﯥ‪:‬‬

‫ﭘﻪ ﭘﺨﻮﺍﻧﻮ ﺗﺤﺮﻳﺮﻱ ﺁﺛﺎﺭﻭ ﮐﯥ ﺩﻫﻐﻮ ﺳﻴﻤﻮ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻫﻢ ډﻳﺮې ﻳﺎﺩﻭﻧﯥ ﺷﻮې ﭼﯥ ﻟﻪ ﻧﻨګﺮﻫﺎﺭ ﻧﻪ‬
‫ﺩﺍﺑﺎﺩﺳﻴﻨﺪ ﺗﺮ ﻏﺎړﻭ ﭘﻮﺭې ﺍﻣﺘﺪﺍﺩ ﻟﺮﻱ‪ .‬ﺣﺪﻭﺩﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺍﻟﻤﺸﺮﻕ ﺍﻟﻲ ﺍﻟﻤﻐﺮﺏ ﺑﻴﺎ ﻫﻢ ﺩﺍﺳﻼﻣﻲ ﺩﻭﺭې ﻟﻮﻣړﻧﻲ‬
‫ﺍﺛﺮ ﺩﻱ ﭼﯥ ﺍﻥ ﭘﻪ څﻠﻮﺭﻣﻪ ﻫﺠﺮﻱ ﭘﯧړۍ ﮐﯥ ﺩﻧﻨګﺮﻫﺎﺭ ﭘﻪ ﺳﻴﻤﻪ ﮐﯥ ﺩﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ‪ .‬ﮐﻠﻪ ﭼﯥ ﺩﺩې ﺍﺛﺮ‬
‫ﻣﺆﻟﻒ ﺩﻧﻨګﺮﻫﺎﺭ ﺍﻭ ﻟﻐﻤﺎﻥ ﭘﻪ ﺳﻴﻤﻮ ﻏږﻳږﻱ‪ ،‬ﻟﻴﮑﻲ ﭼﯥ )ﺑﻨﻴﻬﺎﺭ ﻳﻮ ځﺎﻱ ﺩﻱ ﭼﯥ ﭘﺎﭼﺎ ﻣﺴﻠﻤﺎﻧﻲ ﮐﻮﻱ ﺍﻭ ﻟﻪ‬
‫ﺩﯦﺮ ﺷﻮ ﻧﻪ ﺯﻳﺎﺗﯥ ﻣﺴﻠﻤﺎﻧﻲ‪ ،‬ﺍﻓﻐﺎﻧﯥ ﺍﻭ ﻫﻨﺪﻭې ښځﯥ ﻟﺮﻱ‪ .‬ﻧﻮﺭ ﺧﻠﮏ ﻳﯥ ﺑﺖ ﭘﺮﺳﺖ ﺩﻱ ﺍﻭ ﺩﺭې ﺳﺘﺮ ﺑﺘﺎﻥ‬
 ‫ﻟﺮﻱ‪(۵۶) (.‬‬

‫ﺩﺍﺳﯥ ښﮑﺎﺭﻱ ﭼﯥ ﺩ ﺣﺪﻭﺩ ﺍﻟﻌﺎﻟﻢ ﺩ ﭘﻴﺪﺍ ﺷﻮې ﻧﺴﺨﯥ ﻧﺎﺳﺦ ﺩ ﭘﻮﺭﺗﻪ ﻋﺒﺎﺭﺕ ﺩﺍﻭﻟﯥ ﮐﻠﻤﯥ ټﮑﻲ ‪ ،‬ﺳﻬﻮًﺍ‬
‫ﺑﯧځﺎﻳﻪ ﺍﻳښﻲ ﺍﻭ ﻧﻨﻬﺎﺭ ﻳﯥ ﺑﻨﻴﻬﺎﺭ ﮐړﻱ ﺩﻱ ‪ .‬ﺩﻟﻴﻞ ﺩﺍ ﭼﯥ ﻳﻮ ﺧﻮ ﺩ ﺣﺪﻭﺩ ﺍﻟﻌﺎﻟﻢ ﺩ ﻣﺘﻦ ﻟﻪ ﻗﺮﻳﻨﯥ ﻧﻪ ﺩﺍﺳﯥ‬
‫ښﮑﺎﺭﻱ ﭼﯥ ﻣﺆﻟﻒ ﻳﯥ ﺩ ﻧﻨګﺮﻫﺎﺭ ﺩ ﺳﻴﻤﯥ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻏږﻳږﻱ ﺍﻭ ﺑﻞ ﺩﺍ ﭼﯥ ﺧﭙﻠﻪ ﺩ ﺣﺪﻭﺩ ﺍﻟﻌﺎﻟﻢ ﺩﺭﻭﺩﻭﻧﻮ‬
‫ﭘﻪ ﺑﺤﺚ ﮐﯥ ﻫﻢ ﺩﺍ ﮐﻠﻤﻪ ﻭﺍﺿﺤﺎً ﻧﻨﻬﺎﺭ ﻟﻴﮑﻞ ﺷﻮې ﺩﻩ‪.‬‬

‫)ﺍﻭ ﺑﻞ ﻫﻐﻪ ﺭﻭﺩ ﺩﻱ ﭼﯥ ﺩ ﻟﻐﻤﺎﻥ ﺍﻭ ﺩﺩﻧﺒﻮﺭ ﭘﻪ ﺣﺪﻭﺩﻭ ﮐﯥ ﻟﻪ ﻏﺮﻩ ﻧﻪ ﺭﺍﻭﺯﻱ ﺍﻭ ﺩ ﻧﻨﻬﺎﺭ ﻟﻪ ﺣﺪ ﻧﻪ‬
‫ﺗﯧﺮﻳږﻱ‪ (۵٧) ( .‬ﺩ ﺣﺪﻭﺩﺍﻟﻌﺎﻟﻢ ﻣﺤﺸﻲ‪ ،‬ﻣﻴﻨﻮﺭ ﺳﮑﻲ ﻫﻢ ﺩﺍ ﮐﻠﻤﻪ ﻧﻨﻬﺎﺭ ﻳﺎ ﻧﻨﻨﻲ ﻧﻨګﺮﻫﺎﺭ ﺑﻮﻟﻲ ﺍﻭ ﻭﺍﻳﻲ ﭼﯥ‬
‫ﻣﻌﻨﺎ ﻳﯥ ﻧﻬﻪ ﻧﻬﺮﻭﻧﻪ ﺩﻩ‪(۵٨) .‬‬

‫ﻋﺒﺪﺍﻟﺠﺒﺎﺭ ﻋﺘﺒﻲ ﺩ ﻫﻐﻮ ﺟګړﻭ ﺩ ﺑﻴﺎﻥ ﺑﻪ ﺿﻤﻦ ﮐﯥ ﭼﯥ ﺳﺒﮑﺘګﺌﻴﻦ ﺩ ﮐﺎﺑﻞ ﻟﻪ ﺷﺮﻗﻲ ﺣﺪﻭﺩﻭ ﻧﻪ ﺩﭘﻴښﻮﺭ ﺗﺮ‬
‫ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ ﭘﻮﺭې ﺩ ﻫﻨﺪﻭﺷﺎﻫﺎﻧﻮ ﻟﻪ ﻣﺸﺮ ﺳﺮﻩ ﮐړﻱ ﺩﻱ‪ ،‬ﭘﺪې ﺳﻴﻤﻮ ﮐﯥ ﺩ ﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ‪ .‬ﺩﻱ ﻟﻴﮑﻲ‬
‫ﭼﯥ ﺩ ﺳﺒﮑﺘګﻴﻦ ﺟګړﻧﻮﺩ ﻫﻨﺪﻭﺍﻧﻮ ﭘﻪ ﻟښﮑﺮ )ﻳﻮ ﭘﻪ ﻳﻮ ﺣﻤﻠﻪ ﻭﮐړﻩ ‪ .‬ډﯦﺮ ﺯﻳﺎﺕ ﻳﯥ ﻭﺭﻧﻪ ﺗﺒﺎﻩ ﮐړﻝ ﺍﻭ ﭘﺎﺗﯥ‬
‫ﻳﯥ ﻭﺭﻧﻪ ﻭﺗښﺘﻴﺪﻝ‪ .‬ﻭﺭﻭﺳﺘﻪ ﺗﺮ ﺩې ﻧﻪ ﻫﻨﺪﻭﺍﻧﻮ ﻟﮑۍ ﭘﻪ ﺳﺮ ﻭﺍړﻭﻟﯥ ﺍﻭ ﻟﻪ ﺩﻏﻮ ﻭﻻﻳﺎﺗﻮ ﻧﻪ ﻳﯥ ﻃﻤﻊ‬
‫ﻭﺷﮑﻮﻟﻪ‪..........‬ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺍﻭ ﺧﻠﺠﻴﺎﻧﻮ ﻭﻟﺲ ﭼﯥ ﺩﺩﻏﻮ ﺳﻴﻤﻮ ﮐﻮﭼﻴﺎﻥ ﻭﻭ‪ ،‬ﺩ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﭘﻪ ﻣﯧړﻭﻧﻮ ﮐﯥ‬
‫ﺷﺎﻣﻞ ﺷﻮﻝ( )‪(۵٩‬‬

‫ﺍﺑﻦ ﺍﺛﻴﺮ ﻫﻢ ﭘﻪ ﮐﺎﻣﻞ ﮐﯥ ﺩ ﮐﺎﻝ ‪ ٣۶۶‬ﻫﺠﺮﻱ ﺩ ﭘﯧښﻮ ﺩ ﺑﻴﺎﻥ ﭘﻪ ﻟړ ﮐﯥ ﻟﻴﮑﻲ ﭼﯥ ﺩ ﺳﺒﮑﺘګﻴﻦ ﭘﻮ ځ ﻫﻨﺪﻭﺍﻥ‬
‫ﻣﺎﺕ ﮐړﻝ‪ .‬ﻭﺭﻭﺳﺘﻪ ﻟﻪ ﺩې ﭘﯧښﯥ ﻧﻪ )ﻫﻨﺪﻭﺍﻥ ﺧﻮﺍﺭ ﺷﻮﻝ ‪ .‬ﺯﻳﺎﺗﻲ ﻳﯥ ﺑﻴﺮﻍ ﻧﻪ ﻻﺭﻩ ﺍﻭ ﺩﺍﻳﯥ ﻭﻣﻨﻠﻪ ﭼﯥ ﺩ‬
‫ﻫﻴﻮﺍﺩ ﺩﺍﺳﯥ ﺳﻴﻤﻮ ﺗﻪ ﻭﻻړ ﺷﻲ ﭼﯥ څﻮک ﻧﻪ ﻱ ﻭﺭ ﺭﺳﯧﺪﻟﻲ‪ .‬څﺮﻧګﻪ ﭼﯥ ﻭﺭﻭﺳﺘﻪ ﻟﻪ ﺩې ﭘﯧښﯥ ﻧﻪ‬
‫ﺳﺒﮑﺘګﻴﻦ ﺩ ﻗﻮﺕ ﺍﻭ ﺷﻮﮐﺖ ﺧﺎﻭﻧﺪ ﺷﻮ ﺍﻓﻐﺎﻧﻴﺎﻧﻮ ﺍﻭ ﺧﻠﺞ ﻳﯥ ﺍﻃﺎﻋﺖ ﻭﻣﺎﻧﻪ‪(۶٠) (.‬‬

‫ﻭﺭﻭﺳﺘﻪ ﺭﺷﻴﺪﺍﻟﺪﻳﻦ ﻓﺼﻞ ﺍﷲ ﭘﻪ ﺟﺎﻣﻊ ﺍﻟﺘﻮﺍﺭﻳﺦ ﮐﯥ )ﺗﺄﻟﻴﻒ ‪ ٧٠۴ :‬ﻫﺠﺮﻱ ( ﺩﺍ ﻣﻄﻠﺐ ﺗﻘﺮﻳﺒﺎً ﺩﺍﻟﻌﺘﺒﻲ ﭘﻪ‬
‫ﻋﺒﺎﺭﺍﺗﻮ ﺛﺒﺖ ﮐړﻱ ﺩﻱ‪ .‬ﺩﻱ ﻟﻴﮑﻲ ﭼﯥ ﺍﻣﻴﺮ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ )ﻳﻮ ﭘﻪ ﻳﻮ ﺣﻤﻠﻪ ﻭﮐړﻩ‪........‬ﻫﻐﻪ ﺳﻴﻤﯥ ﭘﻪ ﺍﺳﻼﻣﻲ‬
‫ﻣﻠﮑﻮﻧﻮ ﻭﺭ ﺯﻳﺎﺗﯥ ﺷﻮې‪........‬ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺍﻭ ﺧﻠﺠﻴﺎﻧﻮ ډﻟﯥ ﺩﻫﻐﻪ ځﺎﻱ ﮐﻮﭼﻴﺎﻥ ﻭﻭ‪......‬ﺩﻫﻐﻪ ﭘﻪ ﻣﯧړﻭﻧﻮ ﮐﯥ‬
‫ﺩﺍﺧﻠﯥ ﺷﻮې‪(۶١) (.‬‬

‫ﻣﺤﻤﺪ ﻗﺎﺳﻢ ﻫﻢ ﺩﺍ ﭘﯧښﻪ ﭘﻪ ﺗﺎﺭﻳﺦ ﻓﺮﺷﺘﻪ ﮐﯥ ﺛﺒﺖ ﮐړې ﺍﻭ ﻟﻴﮑﻲ ﭼﯥ ) ﻭﺭﻭﺳﺘﻪ ﻟﻪ ﺩې ﻓﺘﺤﯥ ﻧﻪ‬
‫‪.........‬ﺳﺒﮑﺘګﻴﻦ ﺩ ﺧﭙﻠﻮ ﺍﻣﻴﺮﺍﻧﻮ ﻳﻮ ﺗﻦ ﭘﻪ ﭘﯧښﻮﺭ ﮐﯥ ﭘﺮﯦښﻮﺩ ﺍﻭ ﺩﺍﻓﻐﺎﻥ ﺍﻭ ﺧﻠﺞ ﻗﻮﻣﻮﻧﻪ ﻳﯥ ﭼﯥ ﺩﺩﻏﻮ‬
‫ﺳﻴﻤﻮ ﮐﻮﭼﻴﺎﻥ ﻭﻭ ﭘﻪ ﺧﭙﻠﻮ ﻣﯧړﻭﻧﻮ ﮐﯥ ﺩﺍﺧﻞ ﮐړﻝ ﺍﻭ ﻏﺰﻧﻲ ﺗﻪ ﻭﻻړ‪(۶٢) (.‬‬

‫ﻣﻴﺮ ﺧﻮﺍﻧﺪ ﻫﻢ ﺩﺍ ﻣﻄﻠﺐ ﻫﻢ ﺩﺍ ﻣﻄﻠﺐ ﭘﻪ ﺭﻭﺿﺔﺍﻟﺼﻔﺎ ﮐﯥ ﺛﺒﺖ ﮐړﻱ ﺩﻱ‪ (۶٣) .‬ﺍﺑﻮﺭﻳﺤﺎﻥ ﺑﯧﺮﻭﻧﻲ )ﻭﻓﺎﺕ‬
‫‪ ۴۴٠‬ﻫﺠﺮﻱ ( ﻫﻢ ﺩ ﻫﻨﺪ ﭘﻪ ﺗﺎﺭﻳﺦ ﮐﯥ ﻭﺍﻳﻲ ﭼﯥ ﭘﺪﻱ ﺳﻴﻤﻮ ﮐﯥ ﺍﻓﻐﺎﻧﺎﻥ ﻣﻴﺸﺘﻪ ﺩﻱ ‪ .‬ﺩﻱ ﻟﻴﮑﻲ ‪:‬‬

‫) ﭘﻪ ﻫﻐﻮ ﻏﺮﻭﻧﻮ ﮐﯥ ﭼﯥ ﺩ ﻏﺮﺏ ﭘﻪ ﻟﻮﺭ ﺩ ﻫﻨﺪ ﺳﺮﺣﺪ ﺟﻮړﻭﻱ ﺩ ﻫﻨﺪﻭﺍﻧﻮ ﺍﻭ ﻳﺎ ﻫﻐﻮ ﺧﻠﮑﻮ ﻗﺒﺎﻳﻞ ﻫﺴﺖ‬
‫ﺩﻱ ﭼﯥ ﻟﻪ ﻫﻐﻮﻱ ]ﻫﻨﺪﻭﺍﻧﻮ[ ﺳﺮﻩ ﻧﮋﺩې ﺧﭙﻠﻮﻱ ﻟﺮﻱ‪ .‬ﺩﺍ ﺳﺮﮐﺶ ﺍﻭ ﺯﯦږﻩ ﻗﻮﻣﻮﻧﻪ ﺩﻫﻨﺪﻭﺍﻧﻮ ﺩ ﻃﺎﻳﻔﻮ ﺗﺮ‬
‫ټﻮﻟﻮ ﻧﻪ ﻟﺮې ﺳﺮﺣﺪﺍﺗﻮ ﭘﻮﺭې ﭘﺮﺍﺗﻪ ﺩﻱ‪(۶۴) (.‬‬

‫ﺑﯧﺮﻭﻧﻲ ﻟږ ﻭﺭﻭﺳﺘﻪ ﭘﻪ ﻫﻤﺪې ﺍﺛﺮ ﮐﯥ ﭘﻪ ﺻﺮﺍﺣﺖ ﻭﺍﻳﻲ ﭼﯥ ﺩﺍ ﺯﻳږﻩ ﺧﻠﮏ ﺍﻓﻐﺎﻧﺎﻥ ﺩﻱ‪ .‬ﺩﻱ ﻟﻴﮑﻲ ﭼﯥ ﺩ‬
‫ﻫﻨﺪ ﺩ ﻏﺮﺑﻲ ﺳﺮﺣﺪ ﭘﻪ ﻏﺮﻭﻧﻮ ﮐﯥ ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﻣﺘﻌﺪﺩ ﻗﺒﺎﻳﻞ ﻣﻴﺸﺘﻪ ﺍﻭ ﺩ ﺳﻨﺪﻫﺪﻭﺍﺩﻱ ﺗﺮ ګﺎﻭﻧډﻩ ﭘﻮﺭې ﺧﭙﺎﺭﻩ‬
‫ﺩﻱ‪(۶۵) (.‬‬

‫ﺑﯧﺮﻭﻧﻲ ﭘﻪ ﺧﭙﻠﻮ ﻧﻮﺭﻭ ﺁﺛﺎﺭﻭ ﮐﯥ ﻫﻢ ﺩﺍ ﻏﺮﻭﻧﻪ ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺩ ﻏﺮﻭﻧﻮ ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﻭﻱ‪.‬‬

‫ﭘﻪ ﺻﻴﺪﻧﻪ ﮐﯥ ﻟﯧﮑﻨﻲ ﭼﯥ )ﺩﺍﺳﻄﻮ ﺧﻮﺯﺱ‪.......‬ﺩﺍ ډﻭﻝ ﺩ ﻫﻨﺪ ﺩ ځﻤﮑﯥ ﺩ ‪ ،‬ﭘﺮﺷﺎﻭﺭ ] ﭘﯧښﻮﺭ[ ﺍﻭ ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ‬
‫ﺩ ﻏﺮﻭﻧﻮ ﺗﺮ ﻣﻨځ ﺩﺩﻫﮏ )‪ (۶۶‬ﺧﻮﺍﺗﻪ ﺷﻴﻦ ﮐﻴږﻱ‪(۶٧ >) .‬‬

‫ﭘﻪ ﻫﻤﺪې ﺍﺛﺮ ﮐﯥ ﺑﻴﺎ ﻟﻴﮑﻲ ﭼﯥ ‪ :‬ﭘﻪ ﺟﺒﺎﻝ ﺍﻻﻓﻐﺎﻧﻴﻪ )‪ (۶٨‬ﮐﯥ ﻳﻮ ډﻭﻝ ﻭﺣﺸﻲ ﺯﻳﺘﻮﻥ ﭘﻴﺪﺍ ﮐﻴږﻱ ﭼﯥ ﻭړې‬
‫ﺩﺍﻧﯥ ﻟﺮﻱ ( )‪(۶٩‬‬

‫ﺑﯧﺮﻭﻧﻲ ﭘﻪ ﻳﻮﻩ ﺑﻞ ﺍﺛﺮ ‪،‬ﺍﺟﻮﺍﻫﺮ ‪ ،‬ﮐﯥ ﻟﻴﮑﻲ ﭼﯥ ﺳﺮﻩ ﺯﺭ ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺩﺗﻐﺮ ﭘﻪ ﺳﻴﻤﻪ ﮐﯥ ﭘﻴﺪﺍ ﮐﻴږﻱ‪(٧٠) .‬‬

‫ﺷﻴﺦ ﺭﺑﻮﻩ )ﻭﻓﺎﺕ ‪ ٧٢٧‬ﻫﺠﺮﻱ( ﻫﻢ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺩ ﻏﺮﻭﻧﻮ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ ﺍﻭ ﺩﺍﺳﻲ ښﮑﺎﺭﻱ ﭼﯥ ﻣﻄﻠﺐ ﻳﯥ ﻫﻤﺪﺍ‬
‫ﻏﺮﻭﻧﻪ ﺩﻱ‪ .‬ﺩﻱ ﻟﻴﮑﻲ ﭼﯥ )ﺩﺭې ﻳﻢ ﺍﻗﻠﻴﻢ‪.....‬ﻟﻪ ګﺠﺮﺍﺕ‪.....‬ﺍﻭ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﻟﻪ ﻏﺮﻭﻧﻮ )‪ (٧١‬ﺍﻭ ﻣﻠﺘﺎﻥ ﻧﻪ ﺗﺮ‬
‫ﺳﻨﺪﻩ ﭘﻮﺭې ﺍﻣﺘﺪﺍﺩ ﻟﺮﻱ‪(٧٢) (.‬‬

‫ﺍﺑﻮﺍﻟﻔﺮﺝ ﺭﻭﻧﻲ ﺩ ﻏﺰﻧﻮﻱ ﺳﻠﻄﺎﻥ ﻋﻼءﺍﻟﺪﻭﻟﻪ ﻣﺴﻌﻮﺩ ﺑﻦ ﺍﺑﻮﺍﻟﻤﻈﻔﺮ ﺍﺑﺮﺍﻫﻴﻢ ﺩ ﻋﺼﺮ ﺷﺎﻋﺮ ﺩﻱ‪ .‬ﺩﻏﻪ‬
‫ﺳﻠﻄﺎﻥ ﭼﯥ ﻟﻪ ﮐﺎﻝ ‪ ۴٩٢‬ﻧﻪ ﺗﺮ ﮐﺎﻝ ‪ ۵٠٨‬ﻫﺠﺮﻱ ﭘﻮﺭې ﻳﯥ ﺳﻠﻄﻨﺖ ﮐړﻱ ﺩﻱ‪ ،‬ﭘﻪ ﻫﻨﺪ ﮐﯥ ﻳﯥ ډﯦﺮ ﻓﺘﻮﺣﺎﺕ‬
‫ﮐړﻱ ﺩﻱ ‪ (٧٣) .‬ﺭﻭﻧﻲ ﺩﻏﻪ ﻓﺘﻮﺣﺎﺕ ﺳﺘﺎﻳﻠﻲ ﺩﻱ ﺍﻭ ﺩﻳﻮې ﻗﺼﻴﺪې ﻟﻪ ﻳﻮﻩ ﺑﻴﺖ ﻧﻪ ﻳﯥ ﺩﺍﺳﯥ ښﮑﺎﺭﻱ ﭼﯥ ﺩ‬
‫ﻏﺰﻧﻮﻳﺎﻧﻮ ﭘﻪ ﻋﺼﺮ ﮐﯥ ﺩ ﺍﺑﺎﺳﻴﻨﺪ ﺩ ﻏﺎړې ﺩ ﻟﺮﻏﻮﻧﻲ ښﺎﺭ ‪ ،‬ﻣﻮﻫﻨﺪ ﻳﺎﻭﻳﻬﻨﺪ‪ ،‬ﺍﻭﺳﯧﺪﻭﻧﮑﻲ ﻫﻢ ﭘښﺘﺎﻧﻪ ﺩﻱ‪.‬‬
‫ﺭﻭﻧﻲ ﻭﺍﻳﻲ ‪:‬‬

‫ﻟﺸﮑﺮ ﻣﻨﺼﻮﺭ ﺍﻭ ﻫﻨﻮﺯ ﺑﻪ ﻣﻮﻫﻨﺪ‬

‫ﺑﺮﺗﻦ ﺍﻓﻐﺎﻥ ﺗﻨﻴﺪﻩ ﺍﺳﺖ ﻓﻐﺎﻥ ﺭﺍ )‪(٧۴‬‬

‫ﻟﺮﻏﻮﻧﻲ ﻣﻌﺘﺒﺮ ﺁﺛﺎﺭ ﻣﻮﻫﻦ ﻳﺎﻭﻳﻬﻨﺪ ﻳﺎﺑﻴﻬﻨﺪ ﺩﺍﺑﺎﺳﻴﻨﺪ ﭘﻪ ﻏﺎړﻩ ﮐﯥ ﻳﻮ ښﺎﺭ ﺍﻭ ﺩ ګﻨﺪﻫﺎﺭ ﺭﺍﭘﺎﻳﺘﺨﺖ ګڼﻲ ‪.‬‬
‫ﺑﯧﺮﻭﻧﻲ ﭼﯥ ﺩ ﭘﺨﻮﺍﻧﻲ ﻫﻨﺪ ﺩ ځﺎﻳﻮﻧﻮ ﺍﻭ ﺣﺎﻻﺗﻮ ﺩ ښﻮﺩﻟﻮ ﺍﻭ ﺑﻴﺎﻥ ﭘﻪ ﺑﺮﺧﻪ ﮐﯥ ﺩډﯦﺮ ﻭچ ﺻﻼﺣﻴﺖ ﺧﺎﻭﻧﺪ‬
‫ﺩﻱ‪ ،‬ﻭﻳﻬﻨﺪ ﺩ ګﻨﺪﻫﺎﺭﺍ ﻱ‪،‬ﻩ ﻗﺼﺒﻪ ﺍﻭ ﭘﺎﻳﺘﺨﺖ ﺑﻮﻟﻲ‪ .‬ﺩﻱ ﭘﻪ ﺻﻔﺖ ﺍﻟﻤﻌﻤﻮﺭﻩ ﮐﯥ ﻟﻴﮑﻲ ﭼﯥ ) ﻭﻳﻬﻨﺪ ﺩﺳﻨﺪ ﭘﻪ‬
‫ﻭﺍﺩﻱ ﮐﯥ ﺩ ﺍﻟﻘﻨﺪﻫﺎﺭ )ګﻨﺪﻫﺎﺭﺍ( ﻳﻮﻩ ﻗﺼﺒﻪ ﺩﻩ ‪(٧۵) (.‬‬

‫ﻫﻤﺪﻱ ؟؟؟؟ﺑﻴﺎ ﮐﻠﻪ ﭼﯥ ﺩ ﻫﻨﺪ ﭘﻪ ﺗﺎﺭﻳﺦ ﮐﯥ ‪ ،‬ﺩﺳﻴﻨﺪﻭﻧﻮ ﺍﻭ ﻟﻮﻳﻮ ﻻﺭﻭ ﺍﻭ ﺑﯧﻠﻮ ﺑﯧﻠﻮ ﺳﻴﻤﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻏږﻳږﻱ‬
‫‪ ،‬ﻭﺍﻳﻲ ﺳړﻱ ﭼﯥ )ﺷﻤﺎﻝ ﻏﺮﺏ ﭘﻪ ﻟﻮﺭ ﻭﺭ ﻭﺧﻮځﻴږﻱ ‪ ،‬ﻭﺭﻭﺳﺘﻪ ﻟﻪ ﺍﺗﻪ ﻓﺮﺳﺨﻪ ﺩ ﺑﻴﺎﺗﻪ ﺩﺳﻴﻨﺪ ﻏﺮﺕ ﺗﻪ ﺩ‬
‫ﺟﻴﻠﻢ ﺳﻴﻨﺪ ﺗﻪ ‪ ،‬ﻭﺭﻭﺳﺘﻪ ﻟﻪ ﺷﻞ ﻓﺮﺳﺨﻪ ﺩ ﺳﻨﺪ ﺩﺳﻴﻨﺪ ﻏﺮﺏ ﺗﻪ ﺩ ﻗﻨﺪﻫﺎﺭ ﭘﺎﻳﺘﺨﺖ ﻭﻳﻬﻨﺪ ﺗﻪ ﺍﻭ )ﺑﻴﺎ( ﭘﺮﺷﺎﻭﺭ‬
‫)ﭘﻴښﻮﺭ( ﺗﻪ ﺭﺳﻴږﻱ‪(٧۶) (.‬‬

‫ﭘﻪ ﻫﻤﺪې ﺍﺛﺮ ﮐﯥ ﺑﻴﺎ ﻟﻴﮑﻲ ﭼﯥ )ﻏﻮﺭﻭﻧﺪ‪....‬ﻳﻮ ﻟﻮﻱ ﺳﻴﻨﺪ ﺩﻱ ﺍﻭ ﺩﺍﻗﻨﺪﻫﺎﺭ ﻟﻪ ﭘﺎﻳﺘﺨﺖ ﻳﻌﻨﯥ ﻭﻳﻬﻨﺪ ﻧﻪ ﮐﻮﺯ‬
‫ﺩﺑﺘﻮﺭ ﻗﺼﺮ ﺗﻪ ﻧږﺩې ﺩﺳﻨﺪ ﭘﻪ ﺳﻴﻨﺪ ﮐﯥ ﺗﻮﻳﻴږﻱ‪(٧٧) (.‬‬

‫ﻳﻮ ﺑﻞ ځﺎﻱ ﭘﻪ ﻫﻤﺪې ﺍﺛﺮ ﮐﻲ ﺩﻭﻳﻬﻨﺪ ﻣﻮﻗﻌﻴﺖ ﭘﻪ ﺩﺭﺟﻮ ﺍﻭ ﺩﻗﻴﻘﻮ ښﻴﻲ ﺍﻭﻟﻴﮑﻲ ﭼﯥ )ﭘﺮﺷﺎﻭﺭ ﭘﻪ څﻠﻮﺭ‬
‫ﺩﯦﺮﺵ ﺩﺭﺟﻮ ﺍﻭ څﻠﻮﺭ څﻠﻮﻳښﺖ ﺩﻗﻴﻘﻮ‪ ،‬ﻭﻳﻬﻨﺪ ﭘﻪ څﻠﻮﺭ ﺩﯦﺮﺵ ﺩﺭﺟﻮ ﺍﻭ ﻝ ﺩﻗﻴﻘﻮ ﻋﺮﺽ ﺍﻟﺒﻠﺪ ﮐﯥ ( ﻭﺍﻗﻊ‬
‫ﺩﻱ‪(٧٨) .‬‬

‫ﺩ ﻣﻬﺎﺝ ﺍﻟﺴﺮﺍﺝ ﺟﻮﺯﺟﺎﻧﻲ ﭘﻪ ﻃﺒﻘﺎﺕ ﮐﯥ ﻫﻢ ﺩﻭﻳﻬﻨﺪ ﮐﻠﻤﻪ ﺑﻴﺎ ﺑﻴﺎ ﺭﺍﻏﻠﯥ‪ .‬ﺍﻭﺩﻭﻫﻨﺪ ‪ ،‬ﻭﻳﻬﻨﺪ ﺑﻬﻨﺪ ‪ ،‬ﻭﻣﻬﻨﺪ ﺍﻭ‬
‫ﻭﻳﻬﻨﺪ ﭘﻪ ﺑڼﻪ ﻟﻴﮑﻞ ﺷﻮې ﺩﻩ‪ .‬ﻱ‪ ،‬ځﺎﻱ ﭘﻪ ﻃﺒﻘﺎﺕ ﮐﯥ ﺭﺍﻏﻠﻲ ﭼﯥ )ﭘﻪ ﮐﻮﻣﻪ ﺷﭙﻪ ﭼﯥ ﻣﺤﻤﻮﺩ )ﻏﺰﻧﻮﻱ(‬
‫ﻭﺯﯦږﻳﺪ ﺩﻭﻫﻨﺪ ﻳﺎﺑﻴﻬﻨﺪ‪......‬ﺑﺘﺨﺎﻧﻪ ﭼﯥ ﺩﺑﺮﺷﺎﺑﻮﺭ )ﭘﯧښﻮﺭ( ﭘﻪ ﺣﺪﻭﺩﻭ ﮐﯥ ﺩﺳﻨﺪ ﺩﺳﻴﻨﺪ ﭘﻪ ﻏﺎړﻩ ﻭﺍﻗﻊ ﻭﻩ‬
‫ړﻧګﻪ ﺷﻮﻩ‪.(٧٩) (.‬‬
 ‫ﺩ ﺍﻟﺒﯧﺮﻭﻧﻲ ﺍﻭ ﺟﻮﺯﺟﺎﻧﻲ ﺑﻴﺎﻧﺎﺕ ﭘﺪې ﮐﯥ ﻫﻴڅ ﺷﮏ ﻧﻪ ﭘﺮﻳږﺩﻱ ﭼﯥ ﻭﻳﻬﻨﺪ ﻳﺎ ﻣﻮﻫﻨﺪ ﺩ ﺍﺑﺎﺳﻴﻨﺪ ﭘﻪ ﻏﺎړﻩ ﮐﯥ‬
‫ﻳﻮ ښﺎﺭ ﺍﻭ ﺩګﻨﺪﻫﺎﺭﺍ ﭘﺎﻳﺘﺨﺖ ﺩﻱ ﺍﻭ ﺭﻭﻧﻲ ﻭﺍﻳﻲ ﺩ ﻏﺰﻧﻮﻳﺎﻧﻮ ﻟښﮑﺮ ﭘﻪ ﻣﻮﻫﻨﺪ ﮐﯥ ﭘﻪ ﺍﻓﻐﺎﻧﺎﻧﻮ ﻧﺎﺗﺎﺭ ﺟﻮږ ﮐړ‪.‬‬
‫ﺩﺩې ﺧﺒﺮې ﻣﻌﻨﺎ ﺩﺍﺩﻩ ﭼﯥ ﺩﺍﺑﺎﺳﻴﻨﺪ ﺩﻏﺎړﻱ ﭘﺪې ﻣﻬﻢ ښﺎﺭ ﮐﯥ ﻫﻢ ﭘښﺘﺎﻧﻪ ﺍﻭﺳﻴﺪﻝ‪ .‬ﺩﺍځﺎﻱ ﺍﻭﺱ ﺩﻫﻨډ ﭘﻪ ﻧﺎﻣﻪ‬
‫ﻳﺎﺩﯦږﻱ‪.‬‬

‫ﻓﺮﺷﺘﻪ ﻫﻢ ﻭﺍﻳﻲ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺩ ﮐﺎﻝ ‪ ٣٩١‬ﺍﻭ ‪ ٣٩٢‬ﻫﺠﺮﻱ ﺗﺮ ﻣﻨځ ﭘﻪ ﻭﻳﻬﻨﺪ ﺣﻤﻠﻪ ﻭﮐړﻩ ﺍﻭ ﺩﻫﻐﻪ ځﺎﻱ‬
‫ﭘښﺘﺎﻧﻪ ﻳﯥ ﻭځﭙﻞ‪ .‬ﺩﻱ ﻟﻴﮑﻲ ﭼﯥ )ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﭘﻪ ﮐﺎﻝ ‪ ٣٩١‬ﮐﯥ ﺑﻴﺎ‪.......‬ﺩﺑﻴﻬﻨﺪﻩ ﮐﻼ ﺗﻪ ﻭﻻړ ﺍﻭ ﻫﻐﻪ ﻳﯥ‬
‫ﻭﻧﻴﻮﻟﻪ‪......‬ﺟﻴﭙﺎﻝ ﺍﻭ ﻧﻮﺭ ﺍﺳﻴﺮﺍﻥ ﻳﯥ‪......‬ﺁﺯﺍﺩ ﮐړﻝ‪] .‬ﺧﻮ[ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﻣﺸﺮﺍﻥ ﻳﯥ ﻭﻭژﻝ ﺍﻭ ځﻴﻨﯥ ﻳﯥ ﻟﻪ ځﺎﻥ‬
‫ﺳﺮﻩ ﺩﻧﻮﮐﺮﺍﻧﻮ ﭘﻪ ﺣﻴﺚ ﺑﻮﺗﻠﻞ‪(٨٠) (.‬‬

‫ﮐﻮﻡ ﻣﻄﻠﺐ ﭼﯥ ﻣﺒﺎﺭﮐﺸﺎﻩ ﻓﺨﺮ ﻣﺪﺑﺮ ﭘﻪ ﺁﺩﺍﺏ ﺍﻟﺤﺮﺏ ﮐﯥ )ﺗﺄﻟﻴﻒ ‪ ۶٣٣ ۶٢۶ :‬ﻫﺠﺮﻱ( ﺩﺍﺩﻳﺮﺍ ﻧﻮﻣﯽ‬
‫ﭘښﺘﺎﻧﻪ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻟﻴﮑﻠﯽ ﺩی‪ ،‬ﻟﻪ ﻫﻐﻪ ﻧﻪ ﺩﺍﺳﯥ ښﮑﺎﺭﻱ ﭼﯥ ﭘښﺘﺎﻧﻪ ﺩ ﻏﺰﻧﻮﻳﺎﻧﻮ ﭘﻪ ﻋﺼﺮ ﮐﯥ ﭘﻪ‬
‫ﭘﯧښﻮﺭﺍﻭﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ ﮐﯽ ﻫﻢ ﻣﻴﺸﺘﻪ ﺍﻭ ﺩ ﻫﻨﺪﻭﺍﻧﻮ ﻟﻪ ﺩﺭﺑﺎﺭ ﺳﺮﻩ ﻣﺤﻮﺭ ﺩﻱ‪ .‬ﻣﺒﺎﺭﮐﺸﺎﻩ ﻟﻴﮑﯽ ‪:‬‬

‫) ﻣﺆﻟﻒ ﺩﻳﻮﻩ ﮐﺎﺭ ﺩﭘﺎﺭﻩ ﻟﻪ ﭘﺮﺷﻮﺭ )ﭘﯧښﻮﺭ( ﻧﻪ ﺑټﯽ ګﺮﺍﻡ ﺍﻭ ﺷﺎﭘﻮﺭ ﺗﻪ ﺭﻭﺍﻥ ﺅ‪ .‬ﺩﭘﯧښﻮﺭ ﻳﻮ ﭘﻮﻩ ﺳﭙﻴﻦ‬
‫ږﻳﺮی ﻭﺭﺳﺮﻩ ﻣﻠګﺮی ﺷﻮ‪]....‬ﺳﭙﻴﻦ ږﻳﺮی ﻭﺭﺗﻪ ﻭﻭﻳﻞ[ ﺩﺳﻠﻄﺎﻥ ﻳﻤﻴﻨﺎﻟﺪﻭﻟﻪ ﻣﺤﻮﺩ ]ﻏﺰﻧﻮی[‪....‬ﭘﻪ ﻭﺧﺖ‬
‫ﮐﯥ ﺍﺩﻳﺮﺍ ﻧﻮﻣﯽ ﺍﻓﻐﺎﻥ ﺩﻧﺮ ﺩﺭې ﺷﺤﻨﻪ ﺍﻭ ﮐﻮټﻮﺍﻝ ﺅ‪ .‬ﺍﺩﻳﺮﺍﻟﻪ ﺟﻴﭙﺎﻝ ﭘﺎﭼﺎ ﻧﻪ ﻟﻪ ﺩې ﺍﻣﻠﻪ ﻭﻭﯦﺮﻳﺪﻩ ﭼﯥ ﻳﻮﻩ‬
‫ﻭﺭځ ﻟﻪ ﺟﻴﭙﺎﻝ ﺳﺮﻩ ﻧﺎﺳﺖ ﺅ‪] ،‬ﭘﺎﭼﺎ[ ﻣﺦ ﻭﺭ ﻭﺍړﺍﻭ ]ﺍﻭ ﻭﺭﺗﻪ[ ﻭﻳﯥ ﻭﻳﻞ ﭼﯥ ﺍﺩﻳﺮﺍ ﺗﺎﺳﻮ ﺩﻏﻮﻳﯽ ﻏﻮښﻪ‬
‫ﺧﻮﺭﺉ؟ ﺍﺩﻳﺮﺍ ځﻮﺍﺏ ﻭﺭﮐړ ﭼﯥ ﺯﻩ ﻳﯥ ﻧﻪ ﺧﻮﺭﻡ ﺧﻮ‪(٨١) (.....‬‬

‫ﻓﺮﺷﺘﻪ ﻫﻢ ﺩﺍﺑﻮﺍﻟﺤﺴﻦ ﻋﻠﯽ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻣﺤﻤﻮﺩ ﺩﺟﻠﻮﺱ ﺩ ﮐﺎﻝ ﺩﭘﯧښﻮ ﺩﺑﻴﺎﻥ ﭘﻪ ﺗﺮڅ ﮐﯥ ﭘښﺘﺎﻧﻪ ﻟﻪ ﭘﯧښﻮﺭ‬
‫ﻧﻪ ﺗﺮ ﻣﻠﺘﺎﻥ ﺍﻭ ﺳﻨﺪﻩ ﭘﻮﺭې ﺧﭙﺎﺭﻩ ښﻴﯽ ﺍﻭ ﻟﻴﮑﯽ )ﻋﻠﯽ ﺑﻦ ﺭﺑﻴﻊ ﺩﻣﻴﺮک ﻭﮐﻴﻞ ﭘﻪ ﻣﻠګﺮﺗﻴﺎ‪....‬ﻟﻪ ﻳﻮ ﺷﻤﻴﺮ‬
‫ﻣﺮﻳﺎﻧﻮ ﺍﻭ ﺍﻣﻴﺮﺍﻧﻮ ﺳﺮﻩ ﭘﯧښﻮﺭ ﺗﻪ ﻭﺗښﺘﻴﺪ ﺍﻭ ﻫﻐﻪ ﺳﻴﻤﻪ ﻳﯥ ﺗﺮ ﻣﻠﺘﺎﻥ ﺍﻭ ﺳﻨﺪﻩ ﭘﻮﺭې ﺗﺮﻻﺳﻪ ﮐړﻩ ﺍﻭ ﺍﻓﻐﺎﻧﺎﻥ‬
‫ﻳﯥ ﭼﯥ ﺧﺮﺍﺑﯽ ﺍﻭ ﻭﺭﺍﻧﯽ ﻳﯥ ﮐﺎﻭﻩ‪ ،‬ﭘﻪ ﺗﻮﺭﻩ ﺍﻳﻞ ﮐړﻝ‪(٨٢) (.‬‬

‫ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﯽ ﻫﻢ ﺩﭘﻨځﻠﺴﻤﯥ ﻣﻴﻼﺩی ﭘﯧړۍ ﭘﻪ ﻭﺭﻭﺳﺘﻴﻮ ﻭﺧﺘﻮ ﮐﯥ ﻟﻪ ﮐﺎﺑﻞ ﻧﻪ ﺩﺍﺑﺎﺳﻴﻨﺪ ﺗﺮ‬
‫ﺷﺮﻗﯽ ﻏﺎړﻩ ﭘﻮﺭې ﭘښﺘﺎﻧﻪ ﺧﭙﺎﺭﻩ ﺍﻭ ﻫﺴﺖ ګڼﻲ‪ .‬ځﻴﻨﯥ ﻟﻪ ﻫﻐﻮ ﻳﺎﺩﻭﻧﻮ ﻧﻪ ﭼﯥ ﺗﻮﺍﺭﻳﺦ ﺩ ﮐﺎﺑﻞ ﺩﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ‬
‫ﮐﯥ ﮐړې ﺩﻱ‪ ،‬ﻣﻮږ ﭘﻪ ﻫﻤﺪې ﺑﺤﺚ ﮐﯥ ﭘﺨﻮﺍ ﺭﺍ ﻭﺍﺧﻴﺴﺘﯽ‪ ،‬ﺧﻮ ﺩﭘﯧښﻮﺭ ﭘﻪ ﺍﺭﺗﺒﺎﻁ ﻟﻴﮑﯽ ﭼﯥ )ﻫﻐﻪ ﻭﺧﺖ‬
‫ﮐﯥ ﭘﻪ ﭘﯧښﺎﻭﺭ ‪ ،‬ﺩﻭ ﺁﺑﻪ‪ ،‬ﺑﺎﺟﻮړ‪ ،‬ﻧﻨګﺮﻫﺎﺭ‪ ،‬ﮐﺎﻟﻪ ﭘﺎڼﯽ ﺗﺮ ﻫﺰﺍﺭې ﺗﺮ ﺳﻴﻨﺪﻩ ﭘﻮﺭې ﺩﺍ ﻭﺍړﻩ ﻣﻠﮑﻮﻧﻪ ﺩﺩﻟﺰﺍﮐﻮ‬
‫ﻭﻭ‪ ،‬ﻫﺮ ﭼﯧﺮې ﺩﻭی ﭘﺮې ﺳﺎﮐﻦ ﻭﻭ ( )‪(٨٣‬‬

‫ﺑﻴﺎ ﻟﻴﮑﯽ ﭼﯥ )ﻣﻠﮏ ﻫﻴﺒﻮﺑﻦ ﺟﺘﻪ ﺩﻟﺰﺍک ﻋﻤﺮ ﺧﻴﻞ‪.......‬ﺯﺭﻭ ﮐﻮﺭﻭ ﮐﻢ ﻭﺑﻴﺶ ﻋﻤﺮ ﺧﯧﻠﻮ ﺳﺮﻩ ﭘﻪ ﺑﺎﺟﻮړ‬
‫ﮐﯥ ﭘﻪ ﺟﻨﺪﻭﻝ ﮐﯥ ﺍﻭﺳﻴﺪﻩ( )‪(٨۴‬‬

‫ﺑﻴﺎ ﻟﻴﮑﯽ ﭼﯥ )ﺩﻟﺰﺍک ډﯦﺮ ﻟﻮی ﺗﻮﻣﻦ ﺩی ﭘﺪې ﻣﻠﮑﻮﻧﻪ ﻫﺮ ﭼﻴﺮﺗﻪ ﺩﻭی ﭘﺮﺍﺗﻪ ﺩی‪ .‬ﭼﻨﺎﻧﭽﻪ ﭘﻪ ﭘﯧښﺎﻭﺭ ‪ ،‬ﭘﻪ‬
‫ﻧﻨګﺮﻫﺎﺭ ﭘﻪ ﺗﻴﺮﺍﻩ ﭘﻪ ﮐﺎﻝ ﭘﺎڼﯽ ﺗﺮﭘﻴښﻮﺭﻩ ﭼﯥ ﭘﻪ ﮐﻨﺎﺭﻩ ﺩﺍﺑﺎﺳﻴﻦ ﺍﻭ ﭘﻪ ﭼﺞ ﻫﺰﺍﺭﻩ ﺍﻭ ﭘﻪ ﮐﺮﻟﻎ ﻫﺰﺍﺭﻩ ﭼﯥ ﻟﻪ‬
‫ﺍﺑﺎﺳﻴﻨﺪ ﻧﻪ ﭘﻮﺭې ﻏﺎړﻩ ﭘﺮﺍﺗﻪ ﺩی‪ ،‬ﺍﻭﺳﯧږی ‪(٨۵) (.‬‬

‫ﺗﻮﺍﺭﻳﺦ ﺑﺪې ﺍﻭ ﻧﻮﺭﻭ ﺳﻴﻤﻮ ﮐﯥ ﺩﺩﻟﺰﺍﮐﻮ ﺩﺳﮑﻮﻧﺖ ﻧﻮﺭې ﻳﺎﺩﻭﻧﯥ ﻫﻢ ﮐړې ﺩﻱ‪.‬‬

‫ﭘﻪ ﺑﺎﺑﺮﻧﺎﻣﻪ ﮐﯥ ﻫﻢ ﭘﻪ ﻫﻐﻮ ﺳﻴﻤﻮ ﮐﯥ ﭼﯥ ﻟﻪ ﻧﻨګﺮﻫﺎﺭ ﺍﻭ ﺷﺎﻭﺧﻮﺍﺳﻴﻤﻮ ﻧﻪ ﺩﺍﺑﺎﺳﻴﻨﺪ ﺗﺮ ﻏﺎړﻩ ﭘﻮﺭې ﺍﻣﺘﺪﺍﺩ‬
‫ﻟﺮﻱ ﺩﭘښﺘﻨﻮ ﺍﻭ ﺩﻫﻐﻮ ﺩژﻭﻧﺪﺍﻧﻪ ﺩﺣﺎﻻﺗﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ډﯦﺮ څﻪ ﻭﻳﻞ ﺷﻮﻱ ﺩﻱ ﺍﻭ ﻟﻮﺳﺘﻮﻧﮑﯽ ﻳﯥ ﺩﺩې ﻟﻴﮑﻨﯽ ﭘﻪ‬
‫ﺍﻭﻭﻡ ﻓﺼﻞ ﮐﯥ ﻟﻮﺳﺘﻠﯽ ﺷﯽ‪.‬‬
 ‫ﭘښﺘﺎﻧﻪ ﭘﻪ ﭘﺨﻮﺍﻧﯽ>>ﺍﻓﻐﺎﻧﺴﺘﺎﻥ<< ﮐﯥ ‪:‬‬

‫ﭘﻪ ځﻴﻨﻮ ﭘﺨﻮﺍﻧﻮ ﺁﺛﺎﺭﻭ ﮐﯥ ﭘﻪ ﻫﻐﯥ ﻟﻮﻳﻪ ﺳﻴﻤﻪ ﮐﯥ ﻫﻢ ﭘﻪ ﻫﻤﺪې ﻭﺧﺖ ﮐﯥ ﺩﭘښﺘﻨﻮ ﺩ ﺳﮑﻮﻧﺖ ﺍﻭ ﺣﺎﻻﺗﻮ‬
‫ﻳﺎﺩﻭﻧﯥ ﻭې ﭼﯥ ﻫﻢ ﺳﻴﻔﯽ ﻫﺮﻭﻱ ﭘﻪ ﺗﺎﺭﻳﺨﻨﺎﻣﻪ ﮐﯥ )ﺗﺄﻟﻴﻒ ‪ ٧١٨-٧٢١‬ﻫﺠﺮﻱ( ﺍﻭ ﻫﻢ ځﻴﻨﯥ ﻧﻮﺭﻭ ﭘﺨﻮﺍﻧﻴﻮ‬
‫ﻣﺆﻟﻔﻴﻨﻮ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﻩ ﮐړې ﺩﻩ ﺍﻭ ﻣﻮږ ﺩﺩې ﻟﻴﮑﻨﯥ ﭘﻪ ﺍﺗﻢ ﻓﺼﻞ ﮐﯥ ﭘﺮې ﻏږﯦﺪﻟﯽ ﻳﻮ‪.‬‬

‫ﻟﻮﻣړﻧﯽ ﻣﻌﻠﻮﻡ ﺗﺤﺮﻳﺮی ﺳﻨﺪ ﭼﯥ ﺩﺩې ﭘﺮﺍﺧﯥ ﺳﻴﻤﯥ ﭘﻪ ځﻴﻨﻮ ﺑﺮﺧﻮ ﮐﯥ‪ ،‬ﺩﭘښﺘﻨﻮ ﺩ ﺳﮑﻮﻧﺖ ﻳﺎﺩﻭﻧﯽ ﭘﮑﯥ‬
‫ﺷﻮﻱ ﻫﻐﻪ ﺩ ﻓﺮﺩﻭﺳﯽ ﺩ ﺷﻬﻨﺎﻣﯥ ﻣﻠﺤﻘﺎﺕ ﺩﻱ ﭼﯥ ﺩ ﻟﻴﮑﻠﻮ ﻭﺧﺖ ﻳﯥ ﺩ ﺷﭙږﻣﯥ ﻫﺠﺮﻱ ﭘﯧړۍ ﭘﻪ ﺣﺪﻭﺩﻭ ﮐﯥ‬
‫ټﺎﮐﻞ ﺷﻮی ﺍﻭ ﺩ ﻧﺎﻇﻢ ﻧﻮﻡ ﻳﯥ ﻧﻪ ﺩی ﻣﻌﻠﻮﻡ‪ .‬ﻧﺎﻇﻢ ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺍﻭ ﺩ ﻫﻐﻮ ﺩ ﻣﺸﺮ ‪ ،‬ﮐﮏ ﮐﻬﺰﺍﺩ ‪ ،‬ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﭘﻪ‬
‫ښﺎﻳﺴﺘﻪ ﺗﻔﺼﻴﻞ ﻏږﻳﺪﻟﯽ ﺩی ﺧﻮ ﺩﻟﺘﻪ ﻳﯥ ﻳﻮﺍﺯې ﻳﻮ څﻮ ﺩ ﻣﻄﻠﺐ ټﮑﯽ ﺭﺍ ﺍﺧﻠﻮ ‪.‬‬

‫ﻧﺎﻇﻢ ﻭﺍﻳﯽ ﭼﯥ ﺩﻩ ﺗﻪ ﻳﻮ ﺑﺰګﺮ ﺩ ﭘﺨﻮﺍﻧﻮ ﺧﻠﮑﻮ ﻟﻪ ﺧﻮﻟﻲ ﺩﺍﺳﯥ ﮐﻴﺴﻪ ﻭﮐړﻩ ﭼﯥ ﻟﻪ ﻏﺰﻧﯽ ﻧﻪ ﺩﺩﺭﯦﻮ ﻭﺭځﻮ‬
‫ﭘﻪ ﻓﺎﺻﻠﻪ ﻳﻮ ﻟﻮړ ﻏﺮ ﻭ‪ .‬ﭘﻪ ﻏﺮﻩ ﮐﯥ ﻳﻮﻩ ﺳﺘﺮﻩ ﮐﻼ ﻭﻩ ﭼﯥ ﺩی ﻭﺍﻳﯽ ﻧﻮﻡ ﻳﯥ ﻣﺮﺑﺎﺩ ﻭ‪ .‬ﻭﺍﻳﯽ ﭼﯥ ﭘﺪې ﮐﻼ‬
‫ﮐﯥ ﻳﻮ ډﯦﺮ ﻏښﺘﻠﯽ ﺗﻮﺭﻳﺎﻟﯽ ﺍﻭ ﺟﻨګﻴﺎﻟﯽ ﺳﭙﻴﻦ ږﻳﺮی ﺍﻓﻐﺎﻥ ﺍﻭﺳﯧﺪﻩ ﭼﯥ ﻧﻮﻡ ﻳﯥ ﮐﮏ ﮐﻬﺰﺍﺩ ﺍﻭ ﺩﺯﺭګﻮﻧﻮ‬
‫ﺳﭙﺮﻭ ﺍﻭ ﭘﻴﺎﺩﻩ ﺟﻨګﯽ ﻣﻴړﻭﻧﻮ ﻣﺸﺮﻭ‪ .‬ﺩ ﺯﺍﺑﻞ ﺍﻭ ﺳﻴﺴﺘﺎﻥ ﻟﻪ ﺳﻴﻤﻮ ﻧﻪ ﺑﻪ ﻳﯥ ﻣﺎﻝ ﺍﻭ ﺑﺎﺝ ټﻮﻻﻭ ‪ .‬ﺩﺭﺳﺘﻢ ﭘﻼﺭ‬
‫ﺍﻭ ﻧﻴﮑﻪ ﺗﻪ ﻳﯥ ﭼﯥ ﺩ ﺳﻴﺴﺘﺎﻥ ﻣﺸﺮﺍﻥ ﺍﻭ ﭘﻬﻠﻮﺍﻧﺎﻥ ﻭﻭ‪ ،‬څﻮ څﻮ ﻭﺍﺭﻩ ﻭﺭ ښﻮﺩﻟﯽ ﺍﻭ ﺑﺎﺝ ﺍﻭ ﺧﺮﺍﺝ ﻳﯥ ﭘﺮې‬
‫ﻣﻨﻠﯽ ږ‪ .‬ﺯﺍﻝ ﺑﻪ ﮐﮏ ﺗﻪ ﻫﺮ ﮐﺎﻝ ﺩ ﻏﻮﺍﻳﯽ ﭘﻪ ﭘﻮټﮑﯽ ‪ ،‬ﻟﺲ ﻣﺸﮑﻪ ﺯﺭ ﻭﺭﮐﻮﻝ ‪ .‬ﺧﻮ ﭘﻪ ﭘﺎی ﮐﯥ ﺩﺯﺍﻝ ﺯﻭی‬
‫‪ ،‬ﺭﺳﺘﻢ ﻟﻪ ﮐﮏ ﺳﺮﻩ ډﻏﺮ ﮐﯥ ﻭﻭﻫﻠﯥ ﺍﻭ ﻣﺎﺕ ﻳﯥ ﮐړ ﭘﺪې ﻭﺧﺖ ﮐﯥ ﺯﺍﻝ ﻫﻢ ﻟﻪ ﺳﻴﺴﺘﺎﻥ ﻧﻪ ﻭﺭ ﻭﺭﺳﻴﺪ ﺍﻭ‬
‫ﻟښﮑﺮ ﻳﯥ ﻟﻪ ﻧﻮﺭﻭ ﭘښﺘﻨﻮ ﺳﺮﻩ ﻭﺟﻨګﻴﺪ ډﯦﺮ ﺯﻳﺎﺕ ﺍﻓﻐﺎﻧﺎﻥ ﻭﻭژﻝ ﺷﻮﻝ ﺍﻭ ﻧﺎﻇﻢ ﺩﺍﻫﻢ ﻭﺍﻳﯽ ﭼﯥ ﺩﮐﮏ ﺩ‬
‫ﺷﺎﻫﻨﺸﺎﻫﯽ ﻣﺎڼۍ ﺗﻪ ﻭﺭﻧﻨﻮﻭﺕ ﺍﻭ ﺗﺎﻻ ﻳﯥ ﮐړﻩ‪ .‬ﻧﺎﻇﻢ ﺩﺍﻫﻢ ﻭﺍﻳﯽ ﭼﯥ ﺩﮐﮏ ﺩﺷﺎﻫﻨﺸﺎﻫﻲ ﻣﺎڼﯽ ﭘﻪ ﻫﺮ ګﻮټ‬
‫ﮐﯥ ﻳﻮﻩ ﺧﺰﺍﻧﻪ ﭘﺮﺗﻪ ﻭﻩ ﺍﻭ ﺯﺍﻝ ﺗﻪ ډﯦﺮې ﺯﻳﺎﺗﯥ ﭘﻪ ﺩﺭﻭ ښﮑﻠﻞ ﺷﻮې ﺧﻮﻟۍ ‪ ،‬ﭘﻪ ﻳﺎﻗﻮﺗﻮ ښﮑﻠﻞ ﺷﻮې ﻗﺒﺎﻭې ‪،‬‬
‫ﭘﻪ ﻻﻟﻮﻧﻮ ښﮑﻠﻞ ﺷﻮﻱ ﺗﺎﺟﻮﻧﻪ ‪ ،‬ﭘﻪ ګﻮﻫﺮﻭ ښﮑﻠﻞ ﺷﻮﻱ ﻣﻼﻭﺳﺘﻨﻲ ‪،‬ﺳﭙﻮږﻣۍ ﻏﻮﻧﺪې ځﻼﻧﺪﻩ ﻣﻴﻨځﯥ ‪،‬‬
‫ﭼﻴﻨﯽ ﻏﻼﻣﺎﻥ ﺍﻭ ﺑﯧﺨﯽ ﺯﻳﺎﺕ ﺩﻳﻨﺎﺭﻭﻧﻪ ﺍﻭ ﺧﺰ ﺍﻭ ﺳﻤﻮﺭ ﭘﻪ ګﻮﺗﻮ ﻭﺭ ﻏﻠﻞ ﭘﺪې ﭘﺴﯥ ﺯﺍﻝ ﺩ ﻣﺮﺑﺎﺩ ﮐﻼ ﻭﺭﺍﻧﻪ‬
‫ﮐړﻩ‪.‬ﮐﮏ ﺍﻭ ﺩﻫﻐﻪ ﻭﺭﺍﺭﻩ ﺑﻬﺰﺍﺩ ﺩﻭﺍړﻩ ﻳﯥ ﻭﻭژﻝ ‪(٨۶) .‬‬

‫ﺧﭙﻠﻪ ﺩﺷﻬﻨﺎﻣﯥ ﺩ ﻣﻠﺤﻘﺎﺗﻮ ﺩﺩې ﮐﻴﺴﯥ ﺩ ﺳﺮﻳﻮ څﻮﺑﻴﺘﻮﻧﻪ ﺩﺍﺩﻱ ‪:‬‬

‫ﭼﻨﻴﻦ ګﻔﺖ ﺩﻫﻘﺎﻥ ﺩﺍﻧﺶ ﭘﮋﻭﻩ‬

‫ﻣﺮﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﺯﭘﻴﺸﻴﻦ ګﺮﻩ‬

‫ﮐﻪ ﻧﺰﺩﻳﮏ ﺯﺍﺑﻞ ﺑﻪ ﺳﻪ ﺭﻭﺯﻩ ﺯﺍﻩ‬

‫ﻳﮑﯽ ﮐﻮﻩ ﺑﺪﺳﺮ ﮐﺸﻴﺪﻩ ﺑﻪ ﻣﺎﻩ‬

‫ﻳﮑﯽ ﻗﻠﻌﻪ ﺑﺎﻻی ﺁﻥ ﮐﻮﻩ ﺑﻮﺩ‬

‫ﮐﻪ ﺁﻥ ﺣﺼﻦ ﺍﺯﻣﺮﺩﻡ ﺍﻧﺒﻮﻩ ﺑﻮﺩ‬

‫ﺑﻪ ﺩژ ﺩﺭﻳﮑﯽ ﺑﺪﮐﻨﺶ ﺟﺎی ﺩﺍﺷﺖ‬

‫ﮐﻪ ﺩﺭ ﺭﺯﻡ ﺑﺎ ﺍژﺩﻫﺎ ﭘﺎی ﺩﺍﺷﺖ‬

 ‫ﻧﮋﺍﺩﺵ ﺯﺍﻓﻐﺎﻥ ﺳﭙﺎﻫﺶ ﻫﺰﺍﺭ‬

‫ﻫﻤﻪ ﻧﺎﻭک ﺍﻧﺪﺍﺯﻭ ژﻭﺑﻴﻦ ګﺬﺍﺭ )‪(٨٧‬‬

‫ﺍﻣﺎ ﮐﻮﻡ ﻣﺆﺭﺥ ﭼﯥ ﭘﺪې ﺳﻴﻤﻮ ﮐﯥ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﻳﺎﺩﻭﻧﯥ ﻫﻐﻪ ﺳﻴﻔﯽ ﻫﺮﻭی ﺩی‪ .‬ﺳﻴﻔﯽ ﭘﻪ ﺧﭙﻞ ﻣﻌﺘﺒﺮ ﺍﺛﺮ ‪،‬‬
‫ﺩﻫﺮﺍﺕ ﺗﺎﺭﻳﺨﻨﺎﻣﻪ ﮐﯥ ﭼﯥ ﻟﻪ ﮐﺎﻝ ‪ ٧١٨‬ﻧﻪ ﺗﺮ ‪ ٧٢١‬ﻫﺠﺮﻱ ﭘﻮﺭې ﻳﯥ ﺩ ﺳﻠﻄﺎﻥ ﻏﻴﺎﺛﺎﻟﺪﻳﻦ ﮐﺮﺕ ﭘﻪ ﻫﺪﺍﻳﺖ‬
‫ﺍﻭ ﻣﺸﻮﺭﻩ ﻟﻴﮑﻠﯥ ﺩﻩ ‪ ،‬ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺍﻭ ﻫﻐﯥ ﺳﻴﻤﯥ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﭼﯥ ﭘﻪ ﺗﺎﺭﻳﺨﻨﺎﻣﻪ ﺍﻭ ځﻴﻨﯥ ﻧﻮﺭﻭ ﭘﺨﻮﺍﻧﻮ ﺁﺛﺎﺭﻭ‬
‫ﮐﯥ ‪ ،‬ﻟﮑﻪ ﺗﺎﺭﻳﺦ ﻓﯧﺮﻭﺯ ﺷﺎﻫﯽ )‪١٣۵٧‬ﻡ( ‪ ،‬ﺭﻭﺿﺎﺕ ﺍﻟﺠﻨﺎﺕ )‪ ٨٩٧-٨٩٩‬ﻫﺠﺮﻱ( ﺍﻭ ﻣﻄﻠﻊ ﺍﻟﺴﻌﺪﻳﻦ‬
‫)‪٨٢٧-٨٧۵‬ﻫﺠﺮﻱ( ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﻩ ﺷﻮې ﺩﻩ ‪ ،‬ﻳﻮﻟړ ﺩﭘﻮﺭﻩ ﺍﻋﺘﻨﺎ ﻭ ﻣﻄﺎﻟﺐ ﺭﺍﻭړﻱ ﺩﻱ‪.‬‬

‫ﺳﻴﻔﯽ ﺩﺍ ﻣﻄﺎﻟﺐ ﺍﮐﺜﺮﻩ ﺩﻫﻐﻮ ﻳﺮﻏﻠﻮﻧﻮ ﺩﺑﻴﺎﻥ ﭘﻪ ﺿﻤﻦ ﮐﯥ ﻳﺎﺩ ﮐړﻱ ﭼﯥ ﺩﻫﺮﺍﺕ ﺩﮐﺮﺕ ﺩ ﮐﻮﺭﻧۍ ﻣﺆﺳﺲ ‪،‬‬
‫ﻣﺸﺮ ﻣﻠﮏ ﺷﻤﺴﺎﻟﺪﻳﻦ ‪ ،‬ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﻪ ﺑﯧﻠﻮ ﺑﯧﻠﻮ ﺑﺮﺧﻮ ﮐﯥ ﮐړی ﺩﻱ‪ .‬ﺳﻴﻔﯽ ﺩ ﺗﺎﺭﻳﺨﻨﺎﻣﯥ ﺩﻳﺎﺭﻟﺲ ﻓﺼﻠﻪ‬
‫‪ ،‬ﻏﻮﻧډ ‪ ،‬ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﯧښﻮ ﺗﻪ ﻭﻗﻒ ﮐړﻱ ﺩﻱ ﺍﻭ ﺩﺩې ﺗﺮ څﻨګﻪ ﻳﯥ ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ځﻴﻨﯥ ﻧﻮﺭې‬
‫ﻣﺘﻔﺮﻗﯥ ﻳﺎﺩﻭﻧﯥ ﻫﻢ ﮐړې ﺩﻱ‪.‬‬

‫څﺮﻧګﻪ ﭼﯥ ﺩﺳﻴﻔﯽ ﺗﺎﺭﻳﺨﻨﺎﻣﻪ ﻟﻮﻣړﻧﯽ ﻣﻌﻠﻮﻡ ﺍﺛﺮ ﺩی ﭼﯥ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻧﻮﻡ ﭘﮑﯥ ﻳﺎﺩ ﺷﻮی ﺍﻭ ﺩ )ﺍﻓﻐﺎﻧﺎﻧﻮ(‬
‫ﺩ ﺳﻴﺎﺳﯽ ‪ ،‬ﻧﻮ ﻟﻪ ﺩې ﺍﻣﻠﻪ ﻣﻮږ ﺩﺩﻏﻪ ﺩﺭﺍﻧﺪﻩ ﺍﺛﺮ ﺩﺍ ﺩﻳﺎﺭﻟﺲ ﻓﺼﻠﻮﻧﻪ ‪ ،‬ټﻮﻝ ﭘﻪ ﻣﺮﺗﺐ ﻣګﺮ ﻣﺨﺘﺼﺮ ډﻭﻝ ﺭﺍ‬
‫ﺍﺧﻴﺴﺘﯽ ﺍﻭ ﭘﺪﺍﺿﻤﻦ ﮐﯥ ﻣﻮ ﻳﻮ ﻧﻴﻢ ﺑﻞ ﺍﺛﺮ ﻣﺜﻼً ﺩﺯﻣﭽﯽ ﺍﺳﻔﺰﺍﺭی ﺭﻭﺿﺎﺅﺓﺍﻟﺠﻨﺎﺕ ﺗﻪ ﻫﻢ ﮐﻠﻪ ﻧﺎﮐﻠﻪ ﺍﺷﺎﺭﻩ‬
‫ﮐړې ﺩﻩ‪.‬‬

‫ﺳﻴﻔﯽ ﻭﺍﻳﯽ ﭼﯥ ﭼﻨګﯧﺰ ﺧﺎﻥ ﭘﻪ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺍﻭ ﺳﻴﻤﻪ ﺑﺎﻧﺪې ﺩ ﺧﭙﻠﻮ ﻳﺮﻏﻠﻮﻧﻮ ﺍﻭ ﻓﺘﻮﺣﺎﺗﻮ ﭘﻪ ﻭﺧﺖ ﮐﯥ ﻣﻠﮏ‬
‫ﺭﮐﻦ ﺍﻟﺪﻳﻦ ﺩ ﻏﻮﺭ ﺍﻭ ﺩﻏﻮﺭ ﺩﻣﻀﺎﻓﺎﺗﻮ ﺩﻣﻠﮏ ﭘﻪ ﺣﻴﺚ ﻭﻣﺎﻧﻪ‪ .‬ﻭﺭﻭﺳﺘﻪ ﺑﻪ ﭼﯥ ﻣﻠﮏ ﺭﮐﻦ ﺍﻟﺪﻳﻦ ﭘﻪ ﻏﺰﻧﯽ‬
‫ﮐﯥ ﺩ ﭼﻨګﻴﺰی ﺣﺎﮐﻤﺎﻧﻮ ﻟﻴﺪﻧﯥ ﮐﺘﻨﯥ ﺗﻪ ﻭﺭﺗﻪ ﻧﻮ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﮐﺮﺕ ﺑﻪ ﻳﯥ ﻫﻢ ﻟﻪ ځﺎﻥ ﺳﺮﻩ ﺑﯧﻮﻩ ‪ .‬ﭘﻪ‬
‫ﻫﻤﺪې ﺟﺮﻳﺎﻥ ﮐﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﮐﺮﺕ ﭼﻨګﯧﺰﻱ ﻣﺸﺮﺍﻧﻮ ﺗﻪ ښﻪ ﻭﺭ ﻭړﺍﻧﺪې ﺷﻮ ﺍﻭ ﺩ ﻣﻠﮏ ﺭﮐﻦ ﺍﻟﺪﻳﻦ‬
‫ﻟﻪ ﻣﺮګ ﻧﻪ ﻭﺭﻭﺳﺘﻪ ﻳﯥ ﭘﻪ ﮐﺎﻝ )‪ (۶۴٣‬ﻫﺠﺮﻱ ﮐﯥ ﺩﻏﻮﺭ ﺩ ﻣﻠﮏ ﭘﻪ ﺣﻴﺚ ﻭﻣﺎﻧﻪ ﺍﻭ ﺩﻣﻠﮑﯽ ﭘګړۍ ﻫﻢ‬
‫ﺧﭙﻠﻪ ﺟﻨګﯧﺰی ﻣﺸﺮ ‪ ،‬ﻃﺎﻫﺮ ﺑﻬﺎﺩﺭ ‪ ،‬ﻭﺭﻭﺗړﻟﻪ ﮐﻠﻪ ﭼﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﮐﺮﺕ ﭘﻪ ﮐﺎﻝ )‪ (۶۴۵‬ﮐﯥ ﺩ ﻏﻮﺭ‬
‫ﺩ ﻣﻠﮏ ﺑﻬﺎﺩﺭ ‪ ،‬ﻭﺭﻭ ﺗړﻟﻪ ‪ ،‬ﮐﻠﻪ ﭼﯥ ﻣﻠﮏ ﻣﺴﺎﻟﺪﻳﻦ ﮐﺮﺕ ﭘﻪ ﮐﺎﻝ ‪ ۶۴۵‬ﮐﯥ ﺩ ﭼﻨګﻴﺰﻳﺎﻧﻮ ﺩ ﻟﻮی ﻣﺸﺮ ‪،‬‬
‫ﻣﻨﮑﻮ ﺧﺎﻥ‪ ،‬ﺩﺭﺑﺎﺭ ﺗﻪ ﻭﺭﻏﯽ ﻫﻐﻪ ﺩ ﻫﺮﺍﺕ ﺗﻮﺍﺑﻊ ﺍﻭ ځﻴﻨﯥ ﻧﻮﺭې ﺳﻴﻤﯥ ﭼﯥ ﺩ ﺳﻴﻔﯽ ﺩﻭﺧﺖ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﻫﻢ‬
‫ﭘﮑﯥ ﺷﻤﻞ ﻭ‪ ،‬ﻭﺭﺗﻪ ﭘﻪ ﻧﺎﻣﻪ ﮐړې ‪ .‬ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩ ﭼﻨګﯧﺰی ﻣﻨﮑﻮ ﺧﺎﻥ ﻟﻪ ﻳﻮﻩ ﻧﮋﺩې ﻣﺸﺎﻭﺭ ‪ ،‬ﺟﺎﻫﻮ ‪،‬‬
‫ﺳﺪﻫﺮﺍﺕ ﺗﻪ ﻭﻻړ ﺍﻭ ﺩﮐﺮﺕ ﺩ ﮐﻮﺭﻧۍ ﺩﻭﺍﮐﺪﺍﺭی ﺳﻠﺴﻠﻪ ﻳﯥ ﭘﻴﻞ ﮐړﻩ ‪ ،‬څﻮ ﮐﺎﻟﻪ ﻭﺭﻭﺳﺘﻪ ﻳﻂ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ(‬
‫ﺩ ﻧﻴﻮﻟﻮ ﺑﻨﺪﻭﺑﺴﺖ ﻭﮐړ ‪ .‬ﭘﻪ ﮐﺎﻝ ‪ ۶۵٠‬ﻫﺠﺮﻱ ﮐﯥ ﻳﯥ ﻳﻮ ﻫﻴﺌﺖ ﭼﯥ ﭘﻪ ﺳﺮ ﮐﯥ ﻳﯥ ﺟﺎﻫﻮ ﻭﺍﻗﻊ ﻭﻟﯧږﻩ ﺍﻭ‬
‫ﻭﻇﻴﻔﻪ ﻳﯥ ﺩﻭﺍﻩ ﭼﯥ ﺩ ﭼﻨګﻴﺰﻱ ﻣﺸﺮﺍﻧﻮ ﺍﻭ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻓﺮﻣﺎﻧﻮﻧﻪ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻭﺍﮐﺪﺍﺭ ﻣﻠﮏ‬
‫ﺷﺎﻫﻨﺸﺎﻩ ﺗﻪ ﻭﺭ ﻭﺭﺳﻮﻱ‪ .‬ﻫﻴﺴﺖ ﻓﺮﻣﺎﻧﻮﻧﻪ ﻣﻠﮏ ﺷﺎﻫﻨﺸﺎﻩ ﺗﻪ ﻭﺍﻭﺭﻭﻝ‪ .‬ﺷﺎﻫﻨﺸﺎﻩ ﺩ ﻫﻴﺴﺖ ﻣﺸﺮ ﺗﻪ ﻭﻭﻳﻞ ﭼﯥ‬
‫)ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺤﻖ ﻭﺍﻟﺪﻳﻦ ﺩ ﮐﻔﺎﺭﻭ ﭘﻪ ﺣﮑﻢ ﺩې ﻣﻠﮏ ﻩ ﺭﺍﻏﻠﯽ ﺩی ﺍﻭ ﻣﻮږ ﺗﺮ ﺍﻭﺳﻪ ﭘﻮﺭې ﭼﻨګﯧﺰ ﺧﺎﻧﻴﺎﻧﻮ‬
‫ﺗﻪ ﻣﺎﻟﻴﻪ ﻧﻪ ﺩﻩ ﻭﺭﮐړی‪ (.‬ﺧﻮ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﺑﻪ ﭼﯥ ﻳﻮ ﻣﺴﻠﻤﺎﻥ ﻣﻠﮏ ﺩی ‪ ،‬ﻳﻮ څﻪ ﻣﺎﻟﻴﻪ ﻭﻣﻨﻮ ‪ .‬ﻟﻪ ﺩې‬
‫ځﻮﺍﺏ ﻧﻪ ﻭﺭﻭﺳﺘﻪ ﻳﯥ ﺩﯦﺮ ﺗﻨﻪ ﻏﻼﻣﺎﻥ ﺟﺎﻫﻮ ﺗﻪ ﻭﺭﻭﻳښﻞ ﺍﻭ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﻳﯥ ﻫﻢ ګﺮﺍﻥ ﺳﻮﻏﺎﺗﻮﻧﻪ‬
‫ﻭﺭﻭﻟﻴږﻝ‪.‬‬

‫ﻫﻴﺌﺖ ﺑﯧﺮ ﺗﻪ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﺗﻪ ﻭﺭﻏﯽ‪ .‬ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﭼﯥ ﺩﺍ ﻣﻬﺎﻝ ﭘﻪ ﺗﮑﻨﺎﺑﺎﺩ ﮐﯥ ﻭ ﺩﻣﻠﮏ‬
‫ﺷﺎﻫﻨﺸﺎﻩ ﺩﺩځﻮﺍﺏ ﻟﻪ ﺍﻭﺭﯦﺪﻟﻮ ﻧﻪ ﻭﺭﻭﺳﺘﻪ ﺩ ﺧﭙﻠﻮ ډﯦﺮﻭ ﺯﻳﺎﺗﻮ ﻟښﮑﺮﻭ ﺳﺮﻩ ﭘﻪ ﺷﺎﻫﻨﺸﺎﻩ ﺩﺑﺎﻧﺪې ﺩ ﺣﻤﻠﯽ ﭘﻪ‬
‫ﺍﺭﺍﺩﻩ ‪ ،‬ﻣﺴﺘﻮﻧګ ﺗﻪ ﺭﻭﺍﻥ ﺷﻮ‪ .‬ﺷﺎﻫﻨﺸﺎﻩ ﭼﯥ ﺧﺒﺮ ﺷﻮ ﻟﻪ ﭘﻨځﻪ ﺯﺭﻩ ﺟﻨګﯽ ﻣﯧړﻭﻧﻮ ﺳﺮﻩ ﺩ ﺧﺎﺳﮏ ﭼﻮڼۍ ﺗﻪ‬
‫ﭼﯥ ﻟﻪ ﻣﺴﺘﻮﻧګ ﻧﻪ ﺑﻬﺮ ﭘﺮﺗﻪ ﻭﻩ ‪ ،‬ﻭﻻړ ‪.‬‬

‫ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩ ‪ ۶۵٢‬ﻫﺠﺮﻱ ﮐﺎﻝ ﺩ ﻣﺤﺮﻡ ﺩ ﻣﻴﺎﺷﺘﯽ ﭘﻪ ﺍﻭﺍﻳﻠﻮ ﮐﯥ ﺩ ﻣﺘﻮﻧګ ښﺎﺭ ﮐﻼﺑﻨﺪ ﮐړ‪ .‬ﺧﻮ څﻨګﻪ‬
 ‫ﭼﯥ ﭘﻮﻩ ﺷﻮ ﭼﯥ ﺷﺎﻫﻨﺸﺎﻩ ﺩ ﺧﺎﺳﮏ ﮐﻼ ﺗﻪ ﺗﻠﻠﯽ ﺩی ‪ ،‬ﻧﻮ ﻫﻠﺘﻪ ﭘﺴﯥ ﻭﺭﻏﯽ ﺍﻭ ﮐﻼﻳﯥ ﻣﺤﺎﺻﺮﻩ ﮐړﻩ‪ .‬ﮐﻼ‬
‫ﺩﺭې ﻣﻴﺎﺷﺘﯥ ﻣﺤﺎﺻﺮﻩ ﻭﻩ ﺍﻭ ﺩ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻭ ﺷﺎﻫﻨﺸﺎﻩ ﻗﻮﺍﻭﻭ ﺍﻭﻩ ځﻠﻪ ﺟګړﻩ ﺳﺮﻩ ﻭﮐړﻩ‪ .‬ﺧﻮ ﺷﻤﺲ‬
‫ﺍﻟﺪﻳﻦ ﮐﻼﻭﻧﻪ ﺷﻮﻩ ﻧﻴﻮﻟﯽ ‪ .‬ﭘﻪ ﭘﺎی ﮐﯥ ﺩ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻗﻮﺍﻭﻭ ﺩ ﺧﺎﺳﮏ ﭘﻪ ﮐﻼ ﻟﻪ ﻫﺮې ﺧﻮﺍ ﺣﻤﻠﻪ‬
‫ﻭﮐړﻩ‪ .‬ﺩﮐﻼﻭﺭ ﻳﯥ ﻭﺳﻮځﺎﻭ ‪ ،‬ﮐﻼﺗﻪ ﻭﺭ ﻧﻨﻮﺗﻞ ﺍﻭ ﺩ ﻣﻠﮏ ﺷﺎﻫﻨﺸﺎﻩ ډﯦﺮ ﺯﻳﺎﺕ ﺟﻨګﯽ ﻣﯧړﻭﻧﻪ ﻳﯥ ﻭﻭژﻝ ‪.‬‬
‫ﻣﻠﮏ ﺷﺎﻫﻨﺸﺎﻩ ﺍﻭ ﺩﻫﻐﻪ ﺯﻭی ﺑﺮﺍﻣﺸﺎﻩ ﻳﯥ ﻫﻢ ﻟﻪ ﻧﻮﻱ ﺗﻨﻪ ﺧﭙﻠﻮﺍﻧﻮ ﺍﻭ ﻧﻮﺍﺑﺎﻧﻮ ﺳﺮﻩ ګﺮﻓﺘﺎﺭ ﺍﻭ ﻣړﻩ ﮐړﻝ‪.‬‬
‫ﺳﺮﻭﻧﻪ ﻳﯥ ﺗﺮې ﭘﺮې ﮐړﻝ ﺍﻭ ﺷﺎﻭ ﺧﻮﺍ ﺳﻴﻤﻮ ﺗﻪ ﻳﯥ ﺩ ﻧﻮﺭﻭ ﺩ ﻋﺒﺮﺕ ﺩﭘﺎﺭﻩ ﻭﺍﺳﺘﻮﻝ‪.‬‬

‫ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩ ‪ ۶۵٣‬ﻫﺠﺮﻱ ﮐﺎﻝ ﺩ ﻫﻮﺭ ﭘﻪ ﻣﻴﺎﺷﺖ ﮐﯥ ﻟﻪ ﻣﺴﺘﻮﻧګ ﻧﻪ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﺩ ﻳﻮې ﺑﻠﯥ ﮐﻼ‬
‫‪ ،‬ﺗﯧﺮﻱ‪ ،‬ﺩﻧﻴﻮﻟﻮ ﭘﻪ ﻧﻴﺖ ﺭﻭﺍﻥ ﺷﻮ‪ .‬ﺩﺗﯧﺮﻱ ﺩ ﮐﻼ ﮐﻮټﻮﺍﻝ ﻳﻮ ډﯦﺮ ﻟﻮﻯ ﺩ ﻧﺎﻣﻪ ﺍﻭ ﻗﺪﺭﺕ ﺧﺎﻭﻧﺪ‪ ،‬ﺍﻟﻤﺎﺭ ﺍﻓﻐﺎﻥ‬
‫ﻭ‪.‬ﺩﻩ ﻫﻐﻮ ﻓﺮﻣﺎﻧﻮﻧﻮ ﺗﻪ ﭼﯥ ﺟﺎﻫﻮ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﺗﻪ ﻭړﻱ ﻭﻭ‪ ،‬ډﯦﺮ ﮐﻠﮏ ځﻮﺍﺏ ﻭﺭﮐړﻯ ﻭ ﺍﻭ ﻭﻳﻠﻰ ﻯﯥ ﻭﻭ‬
‫ﭼﯥ )ﮐﻪ ﺯﻣﺎ ټﻮﻝ ﺧﭙﻠﻮﺍﻥ ﺍﻭ ﻋﺰﻳﺰﺍﻥ ﺩ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺧﺪﻣﺖ ﺍﻭ ﻣﺎﻟﻴﻪ ﻭﻣﻨﻰ ﺯﻩ ﺍﻟﻤﺎﺭ ﺑﻪ ﻳﯥ ﺗﺮ ﻣﺮګﻪ‬
‫ﻭﻧﻪ ﻣﻨﻢ‪ .‬ﻧﻪ ﺩﻫﯧڅ ﺳﻠﻄﺎﻥ ﭘﻪ ﻭﺧﺖ ﮐﯥ ﺯﻣﺎ ﭘﻠﺮﻭﻧﻮ ﺍﻭ ﻧﻯﮑﻮﻧﻮ ﺩ ﻣﻐﻮﻟﻮ ﺧﺪﻣﺖ ﻣﻨﻠﻰ ﺍﻭ ﻧﻪ ﻳﯥ ﺩ ﮐﻔﺎﺭﻭ‬
‫ﻣﺎﻟﻴﯥ ﺗﻪ ﺗﻦ ﻭﺭ ﮐړﻯ ﺩﻯ‪ .‬څﻮ ﻭﺍﺭﻩ ﻃﺎﻫﺮ ﺑﻬﺎﺩﺭ ﺍﻭ ﺳﺎﻟﻰ ﻧﻮ ﻳﻦ ﺯﺍﻏﻠﻞ ﺧﻮ ﺳﺮﻩ ﻟﻪ ﺧﭙﻠﻮ ﺳﺘﺮﻭ ﻟښﮑﺮﻭ‬
‫ﭘﯧﻤﺎﻧﻪ ﺍﻭ ﻣړﻩ ﻣړﻩ څټﻮﻧﻪ ﺑﯧﺮﺗﻪ ﻭﻻړﻝ‪ .‬ﻣﻮږ ﺩﺍﻣﻨﻮ ﭼﯥ ﺷﺐ ﺗﻨﻪ ﻏﻼﻣﺎﻥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﻭﺭ ﻭﻟﯧږﻭ‬
‫ﺧﻮ ﮐﻪ ﺗﺮ ﺩﻯ ﺯﻳﺎﺕ څﻪ ﻏﻮﺍړﻱ ﻧﻮ ﺑﻴﺎ ﺑﻪ ﭘﻪ ﺗﻮﺭﻩ ﺍﻭ ډﺍﻝ ﻓﻴﺼﻠﻪ ﮐﯧږﻱ‪(٨٨) (.‬‬

‫ﮐﻠﻪ ﭼﯥ ﺩ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻟښﮑﺮ ﺩ ﺗﯧﺮﻱ ﮐﻼ ﺗﻪ ﻭﺭ ﻭﺭﺳﯧﺪ‪ ،‬ﻟﻪ ﻫﺮې ﺧﻮﺍﻳﯥ ﺣﻤﻠﻪ ﭘﻴﻞ ﮐړﻩ‪ .‬ﺟګړﻩ ﺷﭙﯧﺘﻪ‬
‫ﻭﺭځﻰ ﺭﻭﺍﻧﻪ ﻭﻩ‪ .‬ﭘﻪ ﭘﺎﻯ ﮐﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﮐﻼ ﻭﻧﻯﻮﻟﻪ‪ .‬ﺍﻟﻤﺎﺭ ګﺮﻓﺘﺎﺭ ﺍﻭ ﭘﻪ ﻣﻼ ﮐﯥ ﻳﯥ ﺩﻭﻩ ټﻮټﯥ ﮐړ‪.‬‬
‫ﺩﺍﻟﻤﺎﺭ ﺩﭘﻨځﻮ ﺳﻮ ﺗﻨﻮ ﺻﺎﺣﺐ ﻣﻨﺼﺒﺎﻧﻮ ﺳﺘﺮګﻰ ﻳﯥ ﭘﻪ ﺳﺮﻩ ﺳﻴﺦ ﻭﺭﻧﻪ ﻭﺍﻳﺴﺘﯥ‪ .‬ﻟﻪ ﭘﻨځﻮ ﺳﻮ ﺗﻨﻮ ﻧﻪ ﻳﯥ ﭘښﯥ‬
‫ﺍﻭ ﻻﺳﻮﻧﻪ ﭘﺮې ﮐړﻝ‪ .‬ﺩﭘﻨځﻮ ﺳﻮ ﺗﻨﻮ ﻳﯥ ﻏﻮږﻭﻧﻪ ﺍﻭ ﭘﻮﺯې ﻭﺭ ﭘﺮې ﮐړې ﺍﻭ ﭘﺪې ډﻭﻝ ﻳﯥ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ(‬
‫ﺩﻳﻮﻩ ﺑﻞ ﻟﻮﻯ ﻣﺸﺮ ‪ ،‬ﺍﻟﻤﺎﺭ ﻣﯧﻨﻪ ﺑﯧﺨﻰ ﺳﭙﯧﺮﻩ ﮐړﻩ‪.‬‬

‫ﺷﻌﻴﺐ ﺍﻓﻐﺎﻥ ‪ ،‬ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻳﻮ ﺑﻞ ﻟﻮﻯ ﻣﺸﺮ ﻭ ﭼﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻏﻮښﺘﻞ ﻭﻳﯥ ځﭙﻲ ‪ ،‬ﺳﻴﻔﻰ ﻭﺍﻳﻰ‬
‫ﭼﯥ ﺷﻌﻴﺐ ﻳﻮ ﻧﻮﻣﻴﺎﻟﻰ ﺍﻭ ﺯړﻭﺭ ﺍﻓﻐﺎﻥ ﺍﻭ ﺩﺳﺮﻧﺎ )‪ (٨٩‬ﺩ ﻗﻮﻡ ﻭ‪ .‬ﻳﻮ ﺯﺭﻭ ﭘﻨځﻪ ﺳﻮﻩ ﺟﻨګﻰ ﻣﯧړﻭﻧﻪ ﻭﺭﺗﻪ‬
‫ﻭﻻړﻭﻭ‪ .‬ﮐﻠﻪ ﭼﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﭘﻪ ﮐﺎﻝ ‪ ۶۵١‬ﻫﺠﺮﻱ ﮐﯥ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﻪ ﻳﺮﻏﻞ ﻭﺭ ﻭﻭﺕ‪ ،‬ﺷﻌﻴﺐ‬
‫ﮐﺸﻤﻴﺮ ﺗﻪ ﻭﺍﻭښﺖ‪ .‬ﺧﻮ ﮐﻠﻪ ﭼﯥ ﺧﺒﺮ ﺷﻮ ﭼﯥ ﻣﻠﮏ ﻣﺲ ﺍﻟﺪﻳﻦ ﺩ ﺧﺎﺳﮏ ﺍﻭ ﺗﯧﺮې ﮐﻼﻭې ﻭﻧﻴﻮې ﻧﻮ ﺑﯧﺮﺗﻪ‬
‫)ﺍﻓﻐﺎﺳﺘﺎﻥ( ﺗﻪ ﻭﻻړ‪.‬‬

‫ﺩ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻳﻮﻩ ﻟﻮﻯ ﻣﺎﻣﻮﺭ‪ ،‬ﻣﺤﻤﺪ ﻧﻬﻰ‪ ،‬ﭼﯥ ﭘﻨځﻪ ﺳﻮﻩ ﻣﯧړﻭﻧﻪ ﻭﺭ ﺳﺮﻩ ﻭﻭ ﭘﻪ ګﺮﻣﺴﻴﺮ ﮐﯥ ﻣﺎﻟﻴﻪ‬
‫ټﻮﻟﻮﻟﻪ‪ .‬ﺷﻌﻴﺐ ځﺎﻥ ګﺮﻣﺴﻴﺮ ﺗﻪ ﻭﺭﺳﺎﻭ ﺍﻭ ﺩ ﻣﺤﻤﺪ ﻧﻬﻰ ﭘﻪ ﻣﯧړﻭﻧﻮ ﻧﻴﻤﻪ ﺷﭙﻪ ﻭﺭﻭﻟﻮﯦﺪﻩ‪ .‬ډﯦﺮ ﻳﯥ ﻭﺭﻧﻪ‬
‫ﻭﻭژﻝ ﺍﻭ ﻳﻮ ﺷﻤﯧﺮ ﺍﺳﻮﻧﻪ ﻳﯥ ﻭﺭﻧﻪ ﺑﻮﺗﻠﻞ‪.‬‬

‫ﮐﻠﻪ ﭼﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﮐﺮﺕ ﭘﺪې ﭘﯧښﻪ ﺧﺒﺮ ﺷﻮ ﻧﻮ ﺩ ﺷﻌﻴﺐ ﺩ ټﮑﻮﻟﻮ ﺩﭘﺎﺭﻩ )ﺍﻓﻐﺎﺳﻨﺘﺎﻥ( ﺗﻪ ﺭﻭﻥ ﺷﻮ‪،‬‬
‫ﺷﻌﻴﺐ ﺳﻤﺪﺳﺘﻰ ﺩ ﮐﻬﻴﺮﺍ ﮐﻼﺗﻪ ﭘﻨﺎﻩ ﻳﻮﻭړﻩ‪ ،‬ﺳﻴﻔﻰ ﻭﺍﻳﯥ ﺩﺍ ﮐﻼ ﺩﻭﻣﺮﻩ ﭘﺨﻪ ﺍﻭ ﻟﻪ ﺩﻭﻣﺮﻩ ﺷﺘﻮﻧﻪ ډﮐﻪ ﻭﻩ ﭼﯥ‬
‫)ﻧﻪ ﭘﻪ څﻠﻮﺭ ﮐﻮﻧﺠﻪ ﺩﻧﻴﺎ ﮐﯥ ﺑﻠﻪ ﺩﺍﺳﻰ ﮐﻼ ﻣﻮﺟﻮﺩﻩ ﻭﻩ ﺍﻭﻧﻪ ﻳﯥ ﭘﺮﺗﻪ ﺩ ﻗﺎﺭﻭﻥ ﻣﻠﻌﻮﻥ ﻟﻪ ګﻨﺞ ﻧﻪ ﺑﻞ ﭼﯧﺮﺗﻪ ﺩ‬
‫ﺧﺰﺍﻧﻮ ﺍﻭ ﺫﺧﻴﺮﻭ ﺳﺎﺭﻯ ﻭ‪(٩٠) (.‬‬

‫ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺩ ﮐﺎﻝ ‪ ۶۵۴‬ﻫﺠﺮﻱ ﺩﺭﺑﻴﻊ ﻻﻭﻝ ﺑﻪ ﻣﻴﺎﺷﺖ ﮐﯥ ځﺎﻥ ﻟﻪ ﺩﻭﻭ ﺯﺭﻭ ﺳﭙﺮﻭ ﺍﻭ ﺳﺎﻻﺭﺍﻧﻮ ﺳﺮﻩ ﺩ‬
‫ﺩﻭﮐۍ ﮐﻼ ﺗﻪ ﻭﺭ ﻭﺳﺎﻭﻩ‪ .‬ﺩ ﺟﻨګ ﻧﻐﺎﺭﻩ ﻳﯥ ﻭﻏږﻭﻟﻪ ﺍﻭ ﺧﭙﻠﯥ ﻟښﮑﺮې ﻳﯥ ﻟﻪ ﮐﻼﻧﻪ ﺭﺍ ﺗﺎﻭ ﮐړې‪ .‬ﺳﻨﺪﺍﻥ ﻫﻢ‬
‫ﻟﻪ ﺍﻭﻩ ﺳﻮﻩ ﻣﯧړﻭﻧﻮ ﺳﺮﻩ ﻭﺭ ﻭﻭﻭﺕ ﺍﻭ ﺟګړﻩ ﭘﻴﻞ ﺷﻮﻩ‪ .‬ﺟګړﻩ ﺍﻭ ﺧﻮﻧﺮﻳﺰﻱ ﺍﺗﻠﺲ ﻭﺭځﯥ ﺭﻭﺍﻧﻪ ﻭﻩ‪ .‬ﭘﻪ‬
‫ﻧﻮﻟﺴﻤﻪ ﻭﺭځ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺧﭙﻠﻪ ﻫﻢ ﻟﻪ ﺧﭙﻞ ﻋﻈﻴﻢ ﻟښﮑﺮ ﺳﺮﻩ ﻭﺭ ﻭﺭﺳﯧﺪ‪ .‬ﺩ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩﻟښﮑﺮ ﺍﻭ‬
‫ﺩﺳﻨﺪﺍﻥ ﺩ ﻣﯧړﻭﻧﻮ ﺗﺮ ﻣﻨځ ﭘﻨځﻪ ﻭﺭځﻰ ﺩ ﮐﻼ ﺩﻭﺭﻩ ﮐۍ ﮐﻼ ﻭﺭﻭﺳﻮځﺎﻭﻩ ﺍﻭ ﺩﮐﻼ ﻳﻮ ﺑﺮﺝ ﻳﯥ ﻭﻧﻴﻮ‪ .‬ﺳﻨﺪﺍﻥ‬
‫ﺧﭙﻠﻪ ﻫﻢ ﻟﻪ ﺩﻭﻭ ﺳﻮﻭ ﻣﯧړﻭﻧﻮ ﺳﺮﻩ ﻟﻪ ﮐﻼ ﻧﻪ ﻭﺭ ﻭﻭﻭﺕ ﺍﻭ ﺟګړﻩ ﻳﯥ ﭘﻴﻞ ﮐړﻩ‪ .‬ﺩ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻳﻮ ﺷﻤﯧﺮ‬
‫ﻋﺴﮑﺮﻱ ﻣﺸﺮﺍﻥ ﺍﻭ ﻟﻮﻳﺎﻥ ﻳﯥ ﻭﻭژﻝ‪ .‬ﻫﻮ ﭘﻪ ﭘﺎﻯ ﮐﻰ ﺧﭙﻠﻪ ﻫﻢ ﻟﻪ ﺧﭙﻠﻮ ﻣﯧړﻭﻧﻮ ﺳﺮﻩ ﻭﻭژﻝ ﺷﻮ ﺍﻭ ﺩﺩﻭﮐﻰ‬
 ‫ﮐﻼ ﻫﻢ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻭﻧﻴﻮﻟﻪ‪.‬‬

‫ﺳﻴﻔﻲ ﻟﻴﮑﻲ ﭼﯥ ﺩﺩﻭﮐﻰ ﺩﺳﻴﻤﯥ ﻳﻮ ﻣﻴﺮ ﻣﺎﻟﺪﺍﺭﺍﻥ ﺍﻭ ﻏټﺎﻥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﻭﺭﻏﻠﻞ ﺍﻭ ﻭﺭﺗﻪ ﻭﻳﯥ ﻭﻳﻞ‬
‫ﭼﯥ ﺩﺩﻭﮐﻰ ﻟﻪ ﮐﻼﻧﻪ ﺍﻭ ﻳﺎ ﻓﺮﺳﺨﻪ ﺟﻨﻮﺏ ﺗﻪ ﺩﺍﻓﻐﺎﻧﻰ ﻏﻠﻮ ﻳﻮﻩ ډﻟﻪ ﺩﻩ ﺍﻭﺩﺍ ﺗﺨﻤﻴﻦ ﺩﯦﺮﺵ ﮐﺎﻟﻪ ﮐﻴږﻯ ﭼﯥ‬
‫ﻻﺭې ﻭﻫﻰ‪ .‬ﺩﻭﻯ ﻟﻪ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻧﻪ ﺧﻮﺍﺳﺖ ﻭﮐړ ﭼﯥ ﺩﻏﻪ ﺍﻓﻐﺎﻧﺎﻥ ﭼﯥ ﺩ ﮐﻨﮑﺎﻥ ﺍﻭ ﻧﻬﺮﺍﻥ ﭘﻪ ﻧﺎﻣﻪ‬
‫ﻳﺎﺩﯦږﻯ‪ ،‬ﻭځﭙﻰ‪ .‬ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩﻭﻩ ﺯﺭﻩ ﺳﭙﺎﺭﻩ ﺩ ځﻴﻨﻮ ﻭﺗﻠﻮ ﺳﺎﻻﺭﺍﻧﻮ ﭘﻪ ﻣﺸﺮۍ ﺩ ﮐﻨﮑﺎﻥ ﺍﻭ ﻧﻬﺮﺍﻥ‬
‫ټﮑﻮﻟﻮ ﺗﻪ ﻭﺭ ﻭﻟﻴږﻝ‪.‬‬

‫ﻭﺭﻭﺳﺘﻪ ﻟﻪ ﻭﺭځﻮ ﻭﺭځﻮ ﺟګړﻭ ﻧﻪ ﻟﻪ ﺩﻭﺍړﻭ ﺧﻮﺍﻭﻭ ﭘﻨځﻪ ﺳﻮﻩ ﺗﻨﻪ ﻭﻭژﻝ ﺷﻮﻝ‪ .‬ﭘﻪ ﭘﺎﻯ ﮐﯥ ﺩ ﻣﻠﮏ ﺷﻤﺲ‬
‫ﺍﻟﺪﻳﻦ ﺩ ﺳﺎﻻﺭﺍﻧﻮ ټﻮﻝ ﭘﻮځ ﻳﻮ ﻭﺍﺭ ﭘﻪ ﮐﻨﮑﺎﻥ ﺍﻭ ﻧﻬﺮﺍﻥ ﻭﺭﻏﻰ‪ .‬ﺳﻞ ﺗﻨﻪ ﻳﯥ ﭘﻪ ﺟګړﻩ ﮐﯥ ﻭﺭﻧﻪ ﻭﻭژﻝ ﺍﻭ‬
‫ﻧﻮﺭ ټﻮﻝ ﻳﯥ ﻟﻪ ټﻮﻝ ﻣﺎﻝ ﺍﻭ ﺁﻝ ﺳﺮﻩ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﻭﺭ ﻭﺳﺘﻞ‪ .‬ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩﺍﻭﻳﺎﺗﻨﻮ ﻧﻪ ﻻﺳﻮﻧﻪ‬
‫ﻭﺍﻳﺴﺘﻞ ﺍﻭ ﻧﻮﺭ ﻳﯥ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻯﻮﻩ ﻣﺮ ‪ ،‬ﻣﻠﮏ ﺟﺎﻭﻝ ‪ ،‬ﺗﻪ ﭼﯥ ﻟﻪ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺳﺮﻩ ﻳﻮ ځﺎﻯ ﺷﻮﻯ ﻭ‪،‬‬
‫ﻭﺭﻭﺑښﻞ‪.‬‬

‫ﺩ ﮐﻨﮑﺎﻥ ﺍﻭ ﻧﻬﺮﺍﻥ ﻟﻪ ځﭙﻞ ﮐﯧﺪﻟﻮ ﻧﻪ ﻭﺭﻭﺳﺘﻪ ‪،‬ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﺩﻭﻭ ﻟﻮﻳﻮ ﻣﺸﺮﺍﻧﻮ ‪ ،‬ﻣﻠﮏ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻭ ﻣﻠﮏ‬
‫ﺟﺎﻭﻝ ﭘﻪ ګډﻩ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ‪ ،‬ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﺩﻳﻮې ﺑﻠﯥ ﮐﻼ ﻭﺭﺍﻧﻮﻟﻮ ﺗﻪ ﻭﺭ ﻭﺑﺎﻟﻪ ‪ .‬ﺩﺍ ﮐﻼ ﺩ ﺳﺎﺟﻰ ﭘﻪ‬
‫ﻧﺎﻣﻪ ﻳﺎﺩﯦﺪﻩ ﺍﻭ ﺳﻴﻔﻰ ﻭﻳﯥ ﭼﯥ ﭘﺪې ﮐﻼ ﮐﯥ )ﺯﺭﻭﺗﻨﻮ ﺩﺍﺳﯥ ﺗﻮﺭﻳﺎﻟﻮ ﺍﻭ ﺯړﻭﺭﻭ ﺍﻓﻐﺎﻧﻰ ﻣﯧړﻭﻧﻮ ژﻭﻧﺪ ﮐﺎﻭ‬
‫ﭼﯥ ﺩﻳﺰﺩګﺮﺩ ﻟﻪ ﻭﺧﺖ ﻧﻪ ﺑﻴﺎ ﺗﺮ ﺍﻭﺳﻪ ﭘﻮﺭې ﻳﯥ ﻫﻴڅ ﭘﺎﭼﺎ ‪ ،‬ﻣﻠﮏ ﺍﻭ ﺣﺎﮐﻢ ﺗﻪ ﺩﺍﻃﺎﻋﺖ ﺳﺮﻧﻪ ﻭ ټﻴټ ﮐړﻯ‬
‫ﺍﻭ ﺑﯥ ﭘﺮﻭﺍﻳﻰ‪ ،‬ﺗﻮﺭﻩ ‪ ،‬ﺍﻭ ﺯړﻭﺭﺗﻴﺎ ﻳﯥ ﻟﻪ ﺗﺼﻮﺭ ﺍﻭ ﻋﻘﻞ ﻧﻪ ﻭﺗﻠﻰ ﻭﻭ( ‪(٩١) .‬‬

‫ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩﺍ ﻭﻣﻨﻠﻪ ﭼﯥ ﺩ ﺳﺎﺟﻰ ﭘﻪ ﮐﻼﻳﺮﻏﻞ ﻭﮐړﻯ ‪.‬ﺧﻮ ﺩﻩ ﺩﺩې ﻣﻬﻢ ﺩ ﺗﺮﺳﺮﻩ ﮐﻮﻟﻮ ﺩﭘﺎﺭﻩ ﻳﯥ ﻟﻪ‬
‫ﭼﻨګﻴﺰﻱ ﺳﺎﻻﺭ ﻗﻨﻘﻮﺭ ﺩﺍﻯ ﻧﻮﻯﻦ ﻧﻪ ﻫﻢ ﺩﻭﻩ ﺯﺭﻩ ﺟﻨګﻰ ﻣﯧړﻭﻧﻪ ﻭﻏﻮښﺘﻞ‪ .‬څﻨګﻪ ﭼﯥ ﺩﺍ ﻣﯧړﻭﻧﻪ ﻭﺭ‬
‫ﻭﺭﺳﯧﺪﻝ ﺩ ﺳﺎﺟﻰ ﭘﻪ ﮐﻼ ﻭﺭﻏﻰ ‪ .‬ﺟګړﻩ ﻳﯥ ﭘﻴﻞ ﮐړﻩ‪ .‬ﺍﻭ ﻭﺭځﯥ ډﯦﺮ ﮐﻠﮏ ﺟﻨګ ﺭﻭﺍﻥ ﻭ ﺍﻭ ﻟﻪ ﺩﻭﺍړﻭ‬
‫ﺧﻮﺍﻭﻭ ﻧﻪ ﺩﻭﻣﺮﻩ ﺧﻠﮏ ﻭﻭژﻝ ﻭﻝ ﭼﯥ ﺳﻴﻔﻰ ﻭﺍﻳﻰ ﻭﻯﻨﻮ ﺳﻴﻼﻭﻭﻧﻪ ﺭﻭﺍﻥ ﺷﻮﻝ‪ .‬ﭘﻪ ﭘﺎﻯ ﮐﯥ ﻣﻠﮏ ﺷﻤﺲ‬
‫ﺍﻟﺪﻳﻦ ځﺎﻥ ﺩ ﮐﻼ ﻭﺭﻩ ﺗﻪ ﻭﺭ ﻭﺭﺳﺎﻭﻩ ﺧﻮ څﻨګﻪ ﭼﯥ ﻭﺭﻟﻪ ﺍﻭ ﺳﭙﻨﯥ ﻧﻪ ﺟﻮړﻭ ﻧﻮ ژﺭ ﻳﯥ ﻣﺎﺕ ﻧﻪ ﺷﻮ ﮐړﻯ‪.‬‬
‫ﺩﻭﻩ ﻭﺭځﯥ ﻫﻠﺘﻪ ﭘﺮﺍﺗﻪ ﻭﻭ ﺍﻭ ﭘﻪ ﺟګړﻩ ﮐﯥ ﺯﺭ ﺗﻨﻪ ﻧﻮﺭ ﻫﻢ ﻟﻪ ﺩﻭﺍړﻭ ﺧﻮﺍﻭﻭ ﻥ ﻭﻭژﻝ ﺷﻮﻝ‪ .‬ﭘﻪ ﺩﺭې ﻳﻤﻪ‬
‫ﻭﺭځ ﺩ ﮐﻼ ﺧﻠﮏ ﺩﻭﻩ ګﻮﻧﺪﻩ ﺷﻮﻝ ﺍﻭ ﻟﻪ ﻳﻮﺑﻞ ﺳﺮﻩ ﻳﯥ ﺟګړﻩ ﭘﻴﻞ ﮐړﻩ‪ .‬ﻏﺎﻟﺐ ګﻮﻧﺪ ﺩ ﮐﻼ ﻭﺭ ﺩﺩښﻤﻦ ﺩ‬
‫ﻗﻮﺍﻭﻭ ﭘﺮﻣﺦ ﭘﺮﺍﻧﻴﺴﺖ‪ .‬ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻯﻦ ﺩﮐﻼ ﺧﻠﮏ څﻮک ﻭﻭژﻝ ﺍﻭ څﻮک ﻳﯥ ﺍﺳﻴﺮ ﮐړﻝ‪ .‬ﮐﻼ ﻳﯥ ﻭﺭﺍﻧﻪ‬
‫ﮐړﻩ ﺍﻭ ډﯦﺮ ﺯﻳﺎﺕ ﻏﻨﺎﻳﻢ ﻳﯥ ﻭﺭﺳﺮﻩ ﻳﻮﻭړﻝ‪.‬‬

‫ﭘﻪ ﮐﺎﻝ ‪ ۶۵٧‬ﻫﺠﺮﻱ ﮐﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺑﻴﺎ ﻣﺦ ﭘﻪ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻭﺧﻮځﯧﺪ ﺍﻭ ﺩﺍځﻞ ﻳﯥ ﻫﺪﻑ ﺩ‬
‫)ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﺩﻳﻮې ﺑﻠﯥ ډﯦﺮﻱ ﺳﺮې ﺍﻭﭘﺨﯥ ﮐﻼ ‪ ،‬ﺑﮑﺮ ‪ ،‬ﻧﻴﻮﻝ ﻭ ‪ .‬ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﭘﻪ ډﯦﺮﻩ ﺑﻴړﻩ ځﺎﻥ ﺩ ﮐﻼ‬
‫ﺳﻯﻤﯥ ﺗﻪ ﻭﺭ ﻭﺳﺎﻭﻩ ﺍﻭﻟﻪ ﮐﻼﻧﻪ ﺍﺗﻪ ﻓﺮﺳﺨﻪ ﻟﺮې ﻟﻪ ﺧﭙﻞ ﭘﻮځ ﺳﺮﻩ ﺩﯦﺮﻩ ﺷﻮ‪ .‬ﻟﻪ ﻫﻐﻪ ځﺎﻯ ﻧﻪ ﻳﯥ ﺧﭙﻞ ﭘﻨځﻪ‬
‫ﺗﻨﻪ ﺳﺎﻻﺭﺍﻥ ﺍﻭ ﻭﺗﻠﻰ ﮐﺴﺎﻥ ﮐﻼﺗﻪ ﻭﺭ ﻭﻟﯧږﻝ ﺍﻭ ﺩﮐﻼ ﻟﻪ ﻣﺸﺮﺍﻧﻮ ﻧﻪ ﻳﯥ ﻭﻏﻮښﺘﻞ ﭼﯥ ﭘﻪ ﺧﭙﻠﻪ ﺧﻮښ ﺩﻣﻠﮏ‬
‫ﻣﺨﯥ ﺗﻪ ﻭﺭ ﻭﻭﺯﻯ‪ .‬ﺧﻮﺩﮐﻼﻭﺍﻟﻰ ﺩﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺍﺳﺘﺎﺯﻭ ﺗﻪ ډﯦﺮ ﺳﺨﺖ ځﻮﺍﺏ ﻭﺭﮐړ ﺍﻭ ﻭﺭﺗﻪ ﻭﻳﯥ ﻭﻳﻞ‬
‫ﭼﯥ ﮐﻪ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻟﻪ ځﺎﻥ ﺳﺮﻩ ښﻪ ﮐﻮﻱ ﻧﻮ ﺑﺎﻳﺪ ﭼﯥ ﺩﺩﻩ ﮐﻼﺗﻪ ﭼﭗ ﻭﻧﻪ ګﻮﺭﻱ‪.‬‬

‫ﮐﻠﻪ ﭼﯥ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﺩﺑﮑﺮ ﺩﻭﺍﻟﻰ ځﻮﺍﺏ ﻭﺭ ﻭﺭﺳﯧﺪ‪ ،‬ﺳﻤﺪﺳﺘﻰ ﻳﯥ ﺧﭙﻠﯥ ﻟﮑﺮې ﻭﺧﻮځﻮﻟﯥ ﺍﻭﺩﺑﮑﺮ ﺩ‬
‫ﮐﻼﺷﺎﻭﺧﻮﺍﺗﻪ ﻳﯥ ﻭﺍﭼﻮﻟﯥ‪ .‬ﺟګړﻩ ﭘﻴﻞ ﺷﻮﻩ ﺍﻭﻟﻪ ﺩﻭﺍړﻭ ﺧﻮﺍﻭﻭ ﻧﻪ ډﯦﺮ ﺯﻳﺎﺕ ﻣﯧړﻭﻧﻪ ﻭﻭژﻝ ﻭﻝ ﭼﯥ ﭘﻪ‬
‫ﻫﻐﻮﻯ ﮐﯥ ﺩ ﺷﻤﺲ ﺍﻟﺪﻳﻦ څﻮ ﺗﻨﻪ ﻟﻮﻯ ﭘﻮځﻰ ﻣﻨﺼﺒﺪﺍﺭﺍﻥ ﻫﻢ ﺷﺎﻣﻞ ﻭﻭ‪ .‬ﺟګړﻩ ﺩﻭﻟﺲ ﻭﺭځﯥ ﺭﻭﺍﻧﻪ ﻭﻩ‪ .‬ﭘﻪ‬
‫ﺩﻳﺎﺭﻟﺴﻤﻪ ﻭﺭځ ﺩ ﮐﻼ ﻯﻮ ﺷﻤﯧﺮ ﻣﺨﻮﺭ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﻭﺭﻏﻠﻞ ﺍﻭ ﻭﺭﻧﻪ ﻭﻳﯥ ﻏﻮښﺘﻞ ﭼﯥ ﺩﺩﻭﻯ ﺧﺮﺍﺝ‬
‫ﻭﻣﻨﻰ ﺍﻭ ﺩﮐﻼ ﻣﺤﺎﺻﺮﻩ ﺧﺘﻤﻪ ﮐړﻱ‪ .‬ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩﻫﻐﻮ ﺧﺒﺮﻩ ﻭﻣﻨﻠﻪ ﺍﻭ ﺟګړﻩ ﻳﯥ ﺑﻨﺪﻩ ﮐړﻩ‪.‬‬

‫ﺩ ﮐﻼﻭﺍﻟﻰ ﻟﺲ ﺯﺭﻩ ﺩﻳﻨﺎﺭﻩ ‪ ،‬ﻟﺲ ﺧﺮﻭﺍﺭﻩ ﻏﻠﻪ‪ ،‬ﻳﻮ ﻣﯧﺮ ﻋﺮﺑﻰ ﺍﺳﻮﻧﻪ ‪ ،‬ﭘﻨځﻮﺱ ﺗﻨﻪ ﻏﻼﻣﺎﻥ ﺍﻭ ډﯦﺮ ﻧﻮﺭ‬
 ‫ﺳﻮﻏﺎﺗﻮﻧﻪ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺗﻪ ﻭﺭﮐړﻝ ﻣﻠﮏ ﻣﺲ ﺍﻟﺪﻳﻦ ﻫﻢ ﺩﺑﮑﺮ ﺩ ﮐﻼ ﻣﺨﻮﺭﻭ ﺗﻪ ﺳﻮﻏﺎﺗﻮﻧﻪ ﻭﺭﮐړﻝ ﺍﻭ‬
‫ﻭﺭﻭﺳﺘﻪ ﻟﻪ څﻠﻮﺭﻭ ﻭﺭځﻮ ﻧﻪ ﺑﯧﺮﺗﻪ ﻭﻻړ‪ .‬ﺯﻣﭽﻰ ﺍﺳﻔﺰﺍﺭﻱ ﻭﺍﻳﻰ ﭼﯥ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻟﻪ ﺩې ځﺎﻳﻪ ﺯﻣﻴﻨﺪﺍﻭﺭ ﺗﻪ‬
‫ﻭﻻړ ﺍﻭ ﻫﻠﺘﻪ ﻳﯥ ﺩ ﻣﻠﮏ ﺷﺎﻫﻨﺎﻩ ﺯﻭﻡ‪ ،‬ﻣﻴﺮﺍﻧﺎﻩ ‪ ،‬ﭼﯥ ﭘﻪ ﻣﺴﺘﻮﻧګ ﺍﻭ ﺩﺧﺎﺳﮏ ﭘﻪ ﭼﻮڼۍ ﺑﺎﻧﺪې ﺩ ﺷﻤﺲ‬
‫ﺍﻟﺪﻳﻦ ﺩﻳﺮﻏﻞ ﺑﻪ ﻭﺧﺖ ﮐﯥ ﺗښﺘﯧﺪﻟﻰ ﻭ‪ ،‬ﻭﻧﻴﻮ ﺍﻭ ﻭﻳﯥ ﻭﺍژﻩ ‪ .‬ﺧﻮ ﺳﻴﻔﻰ ﺑﻴﺎ ﺩ ﻣﻴﺮﺍﻧﺸﺎﻩ ﺑﻪ ﺑﺎﺭﻩ ﮐﯥ ﻭﺍﻯﻰ ﭼﯥ‬
‫ﻫﻐﻪ ﻟﻪ ﺧﺎﺳﮏ ﻧﻪ ﻣﺨﺎﻣﺦ ﺳﻯﺴﺘﺎﻥ ﺗﻪ ﻭﻻړ ﺍﻭ ﻫﻠﺘﻪ ﺑﻴﺎ ﺩ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻯﻮﻩ ﻧﻮﻣﻴﺎﻟﻰ ﺳﺎﻻﺭ ‪ ،‬ﻣﺤﻤﺪ ﻧﻬﻰ ‪،‬‬
‫ﻭﻭﺍژﻩ‪.‬‬

‫ﺳﻴﻔﻰ ﻟﻴﮑﻰ ﭼﯥ ﻳﻮﻩ ﻭﺭځ ﻣﻴﺮﺍﻧﺸﺎﻩ ﺍﻭ ﺩﻫﻐﻪ ټﻮﻟﻮ ﺧﭙﻠﻮﺍﻧﻮ ﺍﻭ ﻋﺰﻳﺰﺍﻧﻮ ﭘﻪ ﻯﻮﻩ ﺑﺎﻍ ﮐﯥ ﻣﯧﻠﻪ ﺟﻮړﻩ ﮐړې ﻭﻩ‬
‫ﺍﻭ ﺩﺳﺮﻭ ﺷﺮﺍﺑﻮ ﺩﺭﻧګﻯﻨﻮ ﭘﻴﺎﻟﻮ ﺑﻪ ﺷﺮﻧګ ﻳﯥ ﺩﺯړﻩ ﺯﻧګ ﻟﺮې ﮐﺎﻭﻩ ‪ .‬ﭼﯥ ﻣﺤﻤﺪ ﻧﻬﻰ ﻟﻪ ﭘﻨځﻮ ﺳﻮﻭ‬
‫ﻣﯧړﻭﻧﻮ ﺳﺮﻩ ﻳﺮﻏﻞ ﭘﺮې ﻭﮐړ ‪ .‬ﺧﻮﻧړۍ ﺟګړﻩ ﻭﻧﺘﻪ ‪ .‬ﺧﭙﻠﻪ ﻣﻴﺮﺍﻧﺸﺎﻩ ﭘﻪ ﺟګړﻩ ﮐﯥ ﻭﻭژﻝ ﺷﻮ ﺍﻭ ﺯﻭﻯ ﻳﯥ‬
‫‪ ،‬ﺳﺎﻻﺭ‪ ،‬ﺩﻣﻦ ګﺮﻓﺘﺎﺭ ﮐړ ﺍﻭ ﻭﺭﻭﺳﺘﻪ ﻳﯥ ﻫﻐﻪ ﻫﻢ ﻭﻭﺍژﻩ‪.‬‬

‫ﺩ ﻣﻴﺮﺍﻧﺸﺎﻩ ﻣﺸﺮ ﻭﺭﻭﺭ‪ ،‬ﻣﻠﮏ ﺗﺎﺝ ﺍﻟﺪﻳﻦ‪ ،‬ﭼﯥ ﻟﻪ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺳﺮﻩ ﭘﻪ ﺗﮑﻨﺎﺑﺎﺩ ﮐﯥ ﻫﻐﻪ ﻭﺧﺖ ﻯﻮ‬
‫ځﺎﻯ ﻭﻯ ﻭ ﭼﯥ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻭﻝ ځﻞ ﭘﻪ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﺑﺎﻧﺪې ﺩﻳﺮﻏﻞ ﭘﻪ ﻧﻴﺖ ﻫﻠﺘﻪ ﺗﻠﻠﻰ ﻭ‪ ،‬ﻟﻪ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻧﻪ‬
‫ﺟﻼ ﺷﻮ ‪ .‬ﭘﻪ ﻣﺴﺘﻮﻧګ ﮐﯥ ﻳﯥ ﺩ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺣﺎﮐﻢ ‪ ،‬ﻏﻮﺭﻱ ﺳﭙﻬﺴﺎﻻﺭ ‪ ،‬ﻭﻭﺍژﻩ ﺍﻭ ﭘﻪ ﻣﺴﺘﻮﻧګ ﮐﯥ ﻳﯥ‬
‫ﺧﭙﻠﻪ ﭘﺎﭼﺎ ﻳﯥ ﺍﻋﻼﻥ ﮐړﻩ‪ .‬ﺳﻴﻔﻰ ﻭﺍﻯﻰ ﮐﻠﻪ ﭼﯥ ﻣﻠﮏ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻗﺪﺭﺕ ﺗﻪ ﻭﺭﺳﯧﺪ ډﯦﺮ ژﺭ ﻳﯥ ﺩﺍﻓﻐﺎﻧﻰ‬
‫ﻣﻴړﻭﻧﻮ ﻯﻮ ﻟﻮﻯ ﭘﻮځ ﺟﻮړ ﮐړ ﭼﯥ ﺩټﻮﻟﻮ ﺷﻤﯧﺮ ﻳﯥ ﻟﺲ ﺯﺭﻭ ﺕ ﺭﺳﯧﺪﻩ‪ .‬ﺳﻴﻔﻰ ﺩﻟﺘﻪ ﺩﻫﻐﯥ ﺟګړې ﻳﺎﺩﻭﻧﻪ‬
‫ﻫﻢ ﮐﻮﻯ ﭼﯥ ‪ ،‬ﻇﺎﻫﺮﺍً ‪،‬ﺩﺗﺮﻳﻨﻮ ﻗﻮﻡ ﺩﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻟﻪ ﻳﻮﻩ ﺳﺎﻻﺭ ﺳﺮﻩ ﮐړې ﺩﻩ ﺍﻭ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻫﻢ‬
‫ﻭﺭګډ ﺷﻮﻯ ﺩﻯ‪.‬‬

‫ﮐﻠﻪ ﭼﯥ ﺩﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻯﻮ ﻟﻮﻯ ﺳﺎﻻﺭ ﺩﻯﻮﻩ ﺧﺎﺹ ﻣﺎﻣﻮﺭﻳﺖ ﭘﻪ ﺗﺮڅ ﮐﯥ ﺩ ﻣﺴﺘﻮﻧګ ﺑﻪ ﺣﺪﻭﺩﻭ ﮐﯥ‬
‫ﺩﺑﻴﻨﻰ ﮐﺎﻭ ﭘﻪ ﻧﺎﻣﻪ ﻳﻮﻩ ځﺎﻯ ﺗﻪ ﻭﺭ ﻧﮋﺩﯦﺸﻮ‪ ،‬ﻧﻮ ﺩﻫﺮﺗﺰ ﺗﺮﻯ ]ﺗﺮﻳﻦ[ )‪ (٩٢‬ﻟﻪ ﻗﻮﻡ ﺳﺮﻩ ﻳﯥ ﭘﺪﺍﺳﯥ ﻭﺧﺖ ﮐﯥ‬
‫ﺟګړﻩ ﭘﻴﻞ ﮐړﻩ ﭼﯥ ﻫﺮﻣﺰ ﭘﻪ ﺧﭙﻠﻪ ﺧﻴﻤﻪ ﮐﯥ ﻟﻪ ﻣﻄﺮﺑﯥ ﺳﺮﻩ ﺩ ﺷﺮﺍﺑﻮ ﭘﻴﺎﻟﯥ ﭘﻪ ﺳﺮ ﺍړﻭﻟﯥ‪ .‬ﺧﻮ ﮐﻠﻪ ﭼﯥ ﺩ‬
‫ﺟﻨګﻰ ﻣﻴړﻭﻧﻮ ﺍﻭ ﺍﺳﻮﻧﻮ ځﻮږ ﺍﻭ ﺩﻧﻐﺎﺭې ﺍﻭﺷﭙﯧﻠۍ ﻏږ ﮐړ‪ ،‬ﺩ ﻫﺮﻣﺰ ﻟﻪ ﻏږ ﺳﺮﻩ ﺳﻢ )ﭘﻮﺭﻩ ﺩﻭﻩ ﺯﺭﻩ ﺍﻓﻐﺎﻧﻰ‬
‫ﻣﯧړﻭﻧﻪ ﭼﯥ ﺩﺷﻨﻮ ﺯﻣﺮﻭ ﭘﻪ څﯧﺮ ﺣﻤﻠﯥ ﺍﻭ ﻭژﻟﻮ ﺗﻪ ټﮏ ﻧﺎﺳﺖ ﻭﻭ‪ ،‬ﻭﺭ ﻭﻭﺗﻞ‪ .‬ﻫﺮﻣﺰ ﻟﮑﻪ ﺩﭘﻮﻻﺩﻭ ﻏﺮ ﺧﭙﻞ‬
‫ﺯﻳﻦ ﮐړﻯ ﺍﺱ ﺗﻪ ﻭﺭ ﭘﻮﺗﻪ ﺷﻮ‪ .‬ﻫﻨﺪﻭﺳﺘﺎﻧۍ ﺗﻮﺭﻩ ﻳﯥ ﺭﺍﻭﻏﻮﺭځﯧﺪ ‪ (٩٣) .‬ﺧﻮ ﺯﻭﺭ ﻳﯥ ﻭﻧﻪ ﺭﺳﯧﺪ ﺍﻭ ﭘﻪ‬
‫ﺷﺎﻭﻻړ‪ .‬ﭘﺪې ﻭﺧﺖ ﮐﯥ ﺩ ﻣﺴﺘﻮﻧګ ﻧﻮﻯ ﻭﺍﮐﺪﺍﺭ‪ ،‬ﻣﻠﮏ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﭼﯥ ﺑﻴﻨﻰ ﮐﺎﻭﺗﻪ ﺩ ﻣﻐﻮﻟﻰ ﻭﺍﮐﺪﺍﺭ ‪،‬‬
‫ﻧﮑﻮﺩﺭ‪ ،‬ﻣﺨﯥ ﺗﻪ ﻭﺭﻏﻠﻰ ﻭ ﺍﻭﺩﻫﺮﻣﺰ ﭘﻪ ﺣﺎﻝ ﺧﺒﺮ ﺷﻮﻯ ﺅ ‪ .‬ﺩﻫﺮﻣﺰ ﻣﺮﺳﺘﯥ ﺗﻪ ﻭﺭ ﻭﻭﺕ ټﻮﻟﻪ ﻭﺭځ ﺟګړﻩ‬
‫ﺭﻭﺍﻧﻪ ﻭﻩ ﻫﻮ ﺩﺩﺷﭙﻲ ﻟﻪ ﺭﺍﺗګ ﺳﺮﻩ ﺑﻨﺪﻩ ﺷﻮﻩ ﺍﻭ ﻫﺮ څﻮک ﭘﻪ ﺧﭙﻠﻪ ﻣﺨﻪ ﻭﻻړﻝ‪.‬‬

‫ﭘﻪ ﮐﺎﻝ ‪ ۶۶۶‬ﻫﺠﺮﻱ ﮐﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﭘﻪ ﺗﻴﺮﺍﻳﺎﻧﻮ ﻳﺮﻏﻞ ﻭﮐړ‪ .‬ﺳﻴﻔﻰ ﻭﺍﻱ ﭼﯥ ﺗﻴﺮﺍﻳﺎﻥ )ﭘﻪ ﻟﻮړﻭ‬
‫ﻏﺮﻭﻧﻮ ﺍﻭ ډﺯﺭﻭ ګﺮﺍﻧﻮ ځﺎﻳﻮﻧﻮ ﮐﯥ ﻣﻴﺸﺘﻪ ﻭﻭ ﺍﻭ ﻧﻪ ﻳﯥ ﻫﻴڅﮑﻠﻪ ﻫﻴڅ ﭘﺎﭼﺎ ﺗﻪ ﺑﺎﺝ ﺍﻭ ﺧﺮﺍﺝ ﻭﺭﮐړﻯ ﻭ ﺍﻭﻧﻪ‬
‫ﻳﯥ ﻫﻴڅ ﻭﺧﺖ ﺩﭼﺎ ﺍﻃﺎﻋﺖ ﻣﻨﻠﻰ ﻭ‪ (٩۴) (.‬ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﭘﻮﺭﻩ ﺩﻭﻩ ﻧﻴﻤﯥ ﻣﻴﺎﺷﺘﻰ ﻭﺭﺳﺮﻩ ﻭﺟﻨګﻴﺪﻭ ﺍﻭ‬
‫ﭘﻪ ﭘﺎﻯ ﮐﯥ ﺗﻴﺮﺍﻳﺎﻧﻮ ﺧﭙﻠﯥ ﮐﻼﻭې ﺩﻫﻐﻪ ﮐﻮټﻮﺍﻻﻧﻮ ﺗﻪ ﻭﺭ ﺗﺴﻠﻴﻢ ﮐړې ‪ .‬ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺩﺗﻴﺮﺍﻳﺎﻧﻮ څﺎﻭﺭﻱ ﭘﻪ‬
‫ﺧﭙﻠﻮ ﻋﺴﮑﺮﻭ ﻭﻭﻳﺸﻞ ﺍﻭ ﺧﭙﻠﻪ ﻟﻪ ډﯦﺮﻭ ﺯﻳﺎﺗﻮ ﻏﻨﺎﻳﻤﻮ ﺍﻭ ﺍﺳﻴﺮﺍﻧﻮ ﺳﺮﻩ ﻫﺮﺍﺕ ﺗﻪ ﻭﻻړ‪.‬‬

‫ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﭘﻪ ﮐﺎﻝ ‪ ۶٧۶‬ﻫﺠﺮﻱ ﮐﯥ ﺑﻪ ﺗﺒﺮﻳﺰ ﮐﯥ ﻣړ ﺷﻮ ﺍﻭ ﭘﺮځﺎﻯ ﻳﯥ ﺯﻭﻯ ‪ ،‬ﮐﺮ ﻣﻠﮏ ﺷﻤﺲ‬
‫ﺍﻟﺪﻳﻦ ﭘﻪ ﺗﺨﺖ ﮐښﯧﻨﺎﺳﺖ‪ .‬ﺩﻏﺰﻧﻰ ﻭ ﻫﺮﺍﺕ ﺩﻭﻻﻳﺘﻮﻧﻮ ټﻮﻝ ﻭﺍﻟﻴﺎﻥ ﻭﺭﻏﻠﻞ ﺍﻭ ﺩﻫﻐﻪ ﺍﻃﺎﻋﺖ ﻳﯥ ﻭﻣﺎﻧﻪ‪ ،‬ﻣګﺮ‬
‫ﺩ ﮐﻨﺪﻫﺎﺭ ﺣﺎﮐﻢ ﺩﺍﮐﺎﺭ ﻭﻧﻪ ﮐړ ﺍﻭ ځﮑﻪ ﻧﻮ ﮐﺸﺮ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﮐﻠﮑﯥ ﺟګړې ﻭﺭﺳﺮﻩ ﻭﮐړې‪.‬‬

‫ﺩﺍﻭﻭ ﺩﻫﻐﻮ ﻣﻄﺎﻟﺐ ﺍﺳﺎﺳﻰ ټﮑﻰ ﭼﯥ ﺩﺳﻴﻔﻰ ﺩ ﺗﺎﺭﻳﺨﻨﺎﻣﯥ ﭘﻪ ﺩﻳﺎﺭﻟﺴﻮ ﻓﺼﻠﻮﻧﻮ ﮐﯥ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ(ﺳﺪ ﺣﺎﻻﺗﻮ‬
‫ﭘﻪ ﺍﺭﺑﺘﺎﻁ ﺭﺍﻏﻠﻰ ﺍﻭ ﻣﻮږ ﺩ ﻟﻮﺳﺘﻮﻧﮑﻮ ﮐﺎﺭ ﺩﺁﺳﺎﻧﺘﻴﺎ ﺩﭘﺎﺭﻩ ﺩﻟﺘﻪ ﭘﻪ ښﺎﻳﺴﺘﻪ ﻣﺨﺘﺼﺮ ډﻭﻝ‪ ،‬ﺧﻮ ﺩﺍﺳﯥ ﺛﺒﺖ‬
‫ﮐړﻝ ﭼﯥ ﺩ ﻣﻔﻬﻮﻡ ﺑﻪ ﻟﺤﺎﻅ څﻪ ﮐﻤﻰ ﭘﮑﯥ ﺭﺍﻧﻪ ﻯ‪ .‬ﭘﺪې ﻣﻄﺎﻟﺒﻮ ﮐﯥ ﺩﻫﻐﻪ ﻭﺧﺖ ﺩﭘښﺘﻨﻰ ټﻮﻟﻨﯥ ﺩﺳﻴﺎﺳﻰ ﺍﻭ‬
‫ﺍﺟﺘﻤﺎﻋﻰ ژﻭﻧﺪ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻳﻮ ﺷﻤﻴﺮ ﺍﺭﺯښﺘﻨﺎﮐﻪ ټﮑﻲ ﺭﺍﻏﻠﻲ ﺍﻭ ﻣﻮږ ﭘﻪ ﺷﭙږﻡ ﻓﺼﻞ ﮐﯥ ځﺎﻧﺘﻪ ﺑﺤﺚ ﭘﺮې‬
 ‫ﮐړﻯ ﺩﻯ‪ .‬ﺩﻟﺘﻪ ﻳﻮﺍﺯې ﺩﻭﻣﺮﻩ ﻭﺍﻯﻮ ﭼﯥ ﭘﻪ ﺗﺮﻱ ‪ ،‬ﺑﻴﻨﻰ ﮐﺎﻭ‪ ،‬ﺷﺎﻝ‪ ،‬ﻣﺴﺘﻮﻧګ ‪ ،‬ﺩﻭﮐۍ‪ ،‬ﮐﻬﻴﺮﺍ‪ ،‬ﺳﺎﺟﻰ ﺍﻭ‬
‫ﺑﮑﺮ ﺍﻭ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﻪ ﻧﻮﺭﻭ ﺑﺮﺧﻮ ﮐﯥ ﻟﻪ ﭘښﺘﻨﻰ ﻣﺸﺮﺍﻧﻮ ﺍﻭ ﺩﮐﻨﮑﺎﻥ ﺍﻭ ﻧﻬﺮﺍﻥ ﺍﻓﻐﺎﻧﺎﻧﻮ ﻟﻪ ﻟﻮﻳﺎﻧﻮ ﺳﺮﻩ ﺩ‬
‫ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻭﺩﻫﻐﻪ ﺩﭘﻮځﻰ ﻣﺴﺮﺍﻧﻮ ﺍﻭ ﻫﻤﮑﺎﺭﺍﻧﻮ ﺩ ﺟګړﻭ ﺍﻭ ﻧﻮﺭﻭ ﻣﺮﺑﻮﻁ ﺣﻮﺍﺩﺛﻮ ﺗﺸﺮﻳﺤﺎﺕ ﭼﯥ‬
‫ﺍﺳﺎﺳﻰ ټﮑﻰ ﻳﯥ ﻟږ ﻭړﺍﻧﺪې ﺭﺍﻭﺍﺧﻴﺴﺘﻞ ﺷﻮﻯ‪ ،‬ﭘﻪ ﺍﻭﻣﻪ ﻫﺠﺮﻱ ﭘﯧړۍ ﮐﯥ ﺑﻪ ﻳﻮﻩ ﭘﺮﺍﺧﻪ ﺳﺎﺣﻪ ﮐﯥ ﺩﭘښﺘﻨﻮ‬
‫ﺩﻫﺴﺘﻮ ګﻨﯥ ښﮑﺎﺭﻧﺪﻭﻯ ﺩﻱ ﺍﻭ ﺩﺍﻫﻢ ښﻴﻰ ﭼﯥ ﭘﻪ ﺷﭙږﻣﻪ ﺍﻭ ﺍﻭﻣﻪ ﻫﺠﺮﻱ ﭘﯧړۍ ﮐﯥ ﻳﻮﻩ ښﺎﻳﺴﺘﻪ ﻟﻮﻳﻪ ﺳﻴﻤﻪ‬
‫ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﻩ ﺷﻮې ﺩﻩ‪.‬‬

‫ﭘﻪ ﺗﺎﺭﻳﺨﻨﺎﻣﻪ ﮐﯥ ﻯﻮ ﺷﻤﯧﺮ ﻣﺘﻔﺮﻗﯥ ﻳﺎﺩﻭﻧﯥ ﻫﻢ ﺩﺳﻴﻔﻰ ﺩﻭﺧﺖ ﭘﻪ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﺍﻭ ږﺭ څﯧﺮﻣﻪ ﺳﻴﻤﻮ ﮐﯥ‬
‫ﺩﭘښﺘﻨﻮ ﭘﻪ ﺍﺭﺗﺒﺎﻁ ﺭﺍﻏﻠﻲ ﺩﻱ‪.‬‬
‫ﮐﻠﻪ ﭼﯥ ﻣﺸﺮ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﮐﺮﺕ ﭘﻪ ﮐﺎﻝ ‪ ۶۴٨‬ﻫﺠﺮﻱ ﮐﯥ ﻟﻪ ﻫﺮﺍﺕ ﻧﻪ ﺩ ﻣﺴﺘﻮﻧګ ﺩﻻﻧﺪې ﮐﻮﻟﻮ ﭘﻪ‬
‫ﻧﻴﺖ ﺧﻮځﻴﺮﻯ‪ ،‬ﭘﻪ ﻻﺭﻩ ﮐﯥ ﻟﻪ ﺳﻴﺴﺘﺎﻥ‪ ،‬ﻓﺮﺍﻩ ‪ ،‬ﺍﺳﻔﺰﺍﺭ ﺍﻭ ﻏﻮﺭ ﻧﻪ ﺩﻧﻮﺭﻭ ﺗﺮ څﻨګﻪ ډﯦﺮ ﭘښﺘﺎﻧﻪ ﺟﻨګﻰ‬
‫ﻣﯧړﻭﻧﻪ ﻫﻢ ټﻮﻟﻮﻱ ﺍﻭ ﮐﻠﻪ ﭼﯥ ﺗﮑﻨﺎﺑﺎﺩ ﺗﻪ ﺭﺳﯧږﻱ‪ ،‬ﻫﻠﺘﻪ ﻳﯥ ﭘﻪ ﻟښﮑﺮ ﮐﯥ ﺩﻳښﺘﻨﻰ ﺟﻨګﻰ ﻣﯧړﻭﻧﻮ ﺷﻤﯧﺮ‬
‫ﺩﻭﻣﺮﻩ ﺯﻳﺎﺕ ﺩﻯ ﭼﯥ ﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺑﯧﺨﻰ ﺧﺎﺹ ﻗﻮﻣﺎﻧﺪﺍﻥ ﻭﺭﺗﻪ ټﺎﮐﻰ ﺍﻭ ﻫﻐﻪ ﺩ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻳﻮ ﻟﻮﻯ‬
‫ﻣﺸﺮ ﻣﻠﮏ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺩﻯ ﭼﯥ ﻫﻤﺪﻟﺘﻪ ﭘﻪ ﺗﮑﻨﺎﺑﺎﺩ ﮐﯥ ﻟﻪ ﻣﻠﮏ ﻣﺲ ﺍﻟﺪﻳﻦ ﺳﺮﻩ ﻣﻠګﺮﻯ ﺷﻮ‪(٩۵) .‬‬

‫ﮐﻠﻪ ﭼﯥ ﭼﻨګﯧﺰﻱ ﺷﻬﺰﺍﺩﻩ ﻳﺴﻮﺭ ﻟﻪ ﺗﮑﻨﺎﺑﺎﺩ ﻧﻪ ﺩﺳﻴﺴﺘﺎﻥ ﺩ ﻳﺮﻏﻞ ﭘﻪ ﻧﻴﺖ ﺧﻮځﻴږﻯ‪ ،‬ﻫﻐﻪ ﻫﻢ ﻟﻪ ﺩې ﺳﻴﻤﯥ ﻧﻪ‬
‫ډﯦﺮ ﺯﻳﺎﺕ ﺟﻨګﻰ ﻣﯧړﻭﻧﻪ ﺭﺍټﻮﻟﻮﻯ ﺍﻭ ﺩ ﺗﺎﺭﻳﺨﻨﺎﻣﯥ ﻟﻪ ﻣﺘﻦ ﻧﻪ ﺩﺍﺳﯥ ښﮑﺎﺭﻱ ﭼﯥ ﭘﻪ ﻫﻐﻮ ﮐﯥ ﭘښﺘﺎﻧﻪ ﻫﻢ‬
‫ﺷﺎﻣﻞ ﺩﻱ‪ ،‬ځﮑﻪ ﮐﻠﻪ ﭼﯥ ﻳﺴﻮﺭ ﻟﻪ ﺩﻏﻪ ﻳﺮﻏﻞ ﻧﻪ ﺑﯧﺮﺗﻪ ﺭﺍګﺮځﻰ ﺍﻭ څﻮ ﻭﺭځﻲ ړ ﺧﻮښۍ ﺟﺸﻨﻮﻧﻪ‬
‫ﺟﻮﻭړﻭﻱ‪ ،‬ﭘښﺘﻨﻮ ﻣﺸﺮﺍﻧﻮ ﺍﻭ ﻟﻮﻳﺎﻧﻮ ﺗﻪ ﺑﯧﺨﻰ ﺧﺎﺻﻪ ﺗﻮﺟﻊ ﮐﻮﻱ ﻭ ډﯦﺮ ﻳﯥ ﻏټﻮﻱ‪.‬‬

‫ﺩ ﮐﻨﺪﻫﺎﺭ ﺩﺗﯧﺮﻱ ﭘﻪ ﺳﻴﻤﻪ ﮐﯥ ﭼﯥ ﺗﺮ ﺍﻭﺳﻪ ﻫﻢ ﭘﻪ ﻫﻤﺪې ﻧﺎﻣﻪ ﻳﺎﺩﯦږﻯ‪ ،‬ﺩﺩﻏﻪ ځﺎﻯ ﺩﻳﻮﻩ ﻟﻮﻯ ﻣﺸﺮ ‪ ،‬ﺍﻟﻤﺎﺭ‬
‫ﺍﻓﻐﺎﻥ ﺍﻭ ﺩﻣﻠﮏ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﮐﺮﺕ ﺩ ﺿﻮﺍﻭﻭ ﺗﺮ ﻣﻨځ ﺟګړې ﺍﻭ ﻧﻮﺭ ﺗﺬﮐﺮﺍﺕ‪ .‬ﭼﻪ ﺗﻔﺼﻴﻞ ﻳﯥ ﻟږ ﻭړﺍﻧﺪې‬
‫ﺭﺍﻏﻰ ‪ ،‬ﺩﺩې ښﮑﺎﺭﻧﺪﻭﻯ ﺩﻱ‪ ،‬ﭼﯥ ﮐﻨﺪﻫﺎﺭ ﻟﻪ ډﯦﺮ ﭘﺨﻮﺍﻧﻪ ﺩﭘښﺘﻨﻮ ټﺎټﻮﺑﻰ ﺩﻯ‪.‬‬

‫ﺩﺳﻴﻔﻰ ﭘﺮ ﺗﺎﺭﻳﺨﻨﺎﻣﯥ ﻋﻼﻭﻩ‪ ،‬ﻳﻮ ﺷﻤﯧﺮ ﻧﻮﺭ ﺁﺛﺎﺭ ﻫﻢ ‪ ،‬ﺩﺩې ﺧﺒﺮې ﻣﺆﻳﺪ ﺩﻱ ﭼﯥ ﺩ ﮐﻨﺪﻫﺎﺭ ﭘﻪ ﻭﻻﻳﺖ ﺍﻭ‬
‫ﺣﺪﻭﺩﻭ ﮐﯥ ﻟﻪ ډﯦﺮ ﭘﺨﻮﺍﻧﻪ ﭘښﺘﺎﻧﻪ ﺁﺑﺎﺩ ﺩﻱ‪.‬‬
‫ﭘﻪ ﺭﻭﺿﺎﺕ ﺍﻟﺠﻨﺎﺕ ﮐﯥ )ﺗﺄﻟﻴﻒ ‪ ٨٩٩-٨٩٧ :‬ﻫﺠﺮﻱ ( ﮐﻨﺪﻫﺎﺭ ﺩﭘښﻨﻮ ټﺎټﻮﺑﻰ ﺑﻠﻞ ﺷﻮﻯ ﻭ ﭘﮑﯥ ﺭﺍﻏﻠﻰ ﭼﯥ‬
‫ﺩﺩﻏﻪ ﻭﻻﻳﺖ ﺍﻭﺳﯧﺪﻭﻧﮑﻲ ﺍﻓﻐﺎﻧﺎﻥ ﻫﺴﺖ ﺩﻱ‪ (٩۶) .‬ﺑﻴﺎ ﻟﻴﮑﻰ ﭼﯥ )ﺩﮐﻨﺪﻫﺎﺭ ﺩﻭﻻﻳﺖ ﺍﻭﺳﯧﺪﻭﻧﮑﻰ ﺍﻓﻐﺎﻧﺎﻥ ﺩﻱ‬
‫ﺍﻭ ﻟﻪ ﺩې ځﺎﻳﻪ ﻣﺮﻳﺎﻥ ﻫﺮﺍﺕ ﺗﻪ ﺑﻴﻮﻝ ﮐﯧږﻱ( )‪(٩٧‬‬
‫ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﺳﻤﺮ ﻗﻨﺪﻯ ﻫﻢ ﭘﻪ ﻣﻄﻠﻊ ﺍﻟﺴﻌﺪﻳﻦ ﮐﯥ )ﺗﺂﻟﻴﻒ ‪ ٨٧۵-٨٧٢ :‬ﻫﺠﺮﻱ( ﺩﮐﻨﺪﻫﺎﺭ ﭘﻪ ﺳﻴﻤﻪ ﮐﯥ‬
‫ﭘښﺘﺎﻧﻪ ﺧﭙﺎﺭﻩ ګڼﻰ ﺍﻭ ﻟﻴﮑﻰ‪:‬‬
‫)ﺧﺒﺮ ﺭﺍﻏﻰ ﭼﯥ ﺩ ﻗﻨﺪﻫﺎﺭ ﻣﻠﮏ ﺳﻴﻔﻞ ﺯﻭﻯ ﺍ ﻣﻠﮏ ﻣﺤﻤﺪ‪......‬ﻳﻮ ﺑﻞ ﺳﺮﻩ ﺟګړې ﮐﻮﻱ‪...‬ﺍﻭ ﻳﻮ ﺷﻤﻴﺮ‬
‫ﺍﻓﻐﺎﻧﺎﻥ ﻏﻠﻮ ﭘﻪ ګﺮﻣﺴﯧﺮ ﺍﻭ ﺩ ﻗﻨﺪﻫﺎﺭ ﭘﻪ ﺷﺎﻭﺧﻮﺍﮐﯥ ﺍﻥ ﺩ ﺳﻨﺪ ﺩﺳﻴﻨﺪ ﺗﺮ ﻏﺎړې ﭘﻮﺭې ﺧﻠﮏ ﭘﻪ ﻓﻐﺎﻥ‬
‫ﺯﺍﻭﺳﺘﻲ ﺩﻱ‪ (٩٨) (.‬ﺳﻤﺮ ﻗﻨﺪﻯ ﻳﻮ ﺑﻞ ځﺎﻯ ﺩﺁﻝ ﻣﻈﻔﺮ ﺩﻭﺍﮐﺪﺍﺭۍ ﺩﻭﺧﺖ ﺩ ﭘﯧښﻮ ﭘﻪ ﻟړ ﮐﯥ ﻟﻴﮑﻰ ﭼﯥ ﺷﺎﻩ‬
‫ﺷﺠﺎﻉ ﻭﺭﻭﺳﺘﻪ ﺩ ﮐﺮﻣﺎﻥ ﻟﻪ ﻣﻬﻤﺎﺗﻮ ﻧﻪ ﺩ ګﺮﻣﺴﯧﺮ ﺍﻓﻐﺎﻧﺎﻧﻮ ﻩ ﻣﺘﻮﺟﻪ ﺷﻮ ﺍﻭ )څﺮﻧګﻪ ﭼﯥ ﺩ ګﺮﻣﺴﻴﺮ ﻭﻻﻳﺖ‬
‫ډﯦﺮ ﺁﺑﺎﺩ ﻭ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﺣﮑﻢ ﻭﮐړ ﭼﯥ ﺑﺎﻳﺪ ﺍﻓﻐﺎﻧﺎﻥ ﻣﻨﻈﻤﻪ ﻣﺎﻟﻴﻪ ﻭﺭ ﮐړﻱ‪ ،‬ﮐﻪ ﻧﻪ ﻭﻱ ﻧﻮ ﻫﺮ ﮐﺎﻝ ﺑﻪ ﺯﺭ ﻣﯧړﻭﻧﻪ‬
‫ﻳﺮﻏﻞ ﭘﺮې ﮐﻮﻯ‪ .‬ﺍﻓﻐﺎﻧﺎﻧﻮ ﺩ څﻪ ﺗﺨﻔﻴﻒ ﻏﻮښﺘﻨﻪ ﻭﮐړﻩ‪ ،‬ﻣګﺮﻭﻧﻪ ﻣﻨﻞ ﺷﻮﻩ ﺍﻭ ﺩﺍﺳﯥ ﻓﻴﺼﻠﻪ ﻭﺷﻮﻩ ﭼﯥ ﺑﺎﻳﺪ‬
‫ﻫﺮ ﮐﺎﻝ ﺩ ﺧﺮﺍﺝ ﺑﻬﻪ ډﻭﻝ ﻣﺎﻟﻴﻪ ﻭﺭ ﮐړﻱ )‪(٩٩‬‬

‫ﭘﻪ ﺭﺍﺗﻠﻮﻧﮑﻲ ﻓﺼﻞ ﮐﯥ ﺑﻪ ﻭګﻮﺭﻭ ﭼﯥ ﭘﻪ ﺗﺬﮐﺮﺓﺍﻻﺑﺮﺍﺭ ﻭﺍﻻﺷﺮﺍﺭ‪ ،‬ﺭﻳﺎﺽ ﺍﻟﻤﺤﺒﺖ ﺍﻭ ﺧﻼﺻﺔ ﺍﻻﻧﺴﺎﺏ ﮐﯥ‬
‫ﻫﻢ ﮐﻨﺪﻫﺎﺭ ﻟﻪ ډﯦﺮ ﭘﺨﻮﺍﻧﻪ ﺩ ﭘښﺘﻨﻮ ټﺎټﻮﺑﻰ ګڼﻞ ﺷﻮﻯ ﺩﻯ‪.‬‬

‫ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻰ ﻫﻢ ﺩﺍ ﺧﺒﺮﻩ ﺗﺎﺋﻴﺪﻭﻱ ﺍﻭ ﻟﻴﮑﻰ ﭼﯥ )ﻣﻠﮏ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺳﺘﺮ ﻣﯧړﻩ ﺍﻭ ﺩﺑﺮﻡ ﺧﺎﻭﻧﺪ ﻭ‪.‬‬
‫ﮐﻠﻪ ﭼﯥ ﺧﺸﻰ ﻗﻮﻣﻮﻧﻪ ﻳﻌﻨﻰ ﻳﻮﺳﻔﺰﻯ ګګﻴﺎڼﻰ ﺍﻭ ﺗﺮﮐﺎڼﻰ ﺩ ﻗﻨﺪﻫﺎﺭ ﭘﻪ ﺳﻴﻤﻮ ﮐﯥ ﺩ ګﺎړې ‪ ،‬ﺩ ﻧﺸﮑﻰ‪ ،‬ډﻭک‬
 ‫ﺍﻭ ډﺍګ ﭘﻪ ﺳﻴﻤﻮ ﮐﯥ ﺍﻭﺳﯧﺪﻝ ټﻮﻝ ﺩ ﻫﻐﻪ ﺗﺮ ﻓﺮﻣﺎﻥ ﻻﻧﺪې ﺍﻭ ﺑﺎﺗﻊ ﻭﻭ‪ (١٠٠) (.‬ﭘﻪ ﺗﻮﺍﺭﻳﺦ ﮐﯥ ﻧﻮﺭ ﺩﺍﺳﯥ‬
‫ﻣﻄﺎﻟﺐ ﻫﻢ ﺭﺍﻏﻠﻲ ﭼﯥ ﮐﻨﺪﻫﺎﺭ ﻟﻪ ﭘﺨﻮﺍﻧﻪ ﺩ ﭘښﺘﻨﻮ ټﺎټﻮﺑﻰ ﺑﻮﻟﻲ‪.‬‬

‫ځﻴﻨﻮ ﻣﺆﺭﺧﻴﻨﻮ ﺩﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﭘﻪ ﺷﻤﺎﻟﻰ ﺳﻴﻤﻮ ﭘﻪ ﺗﯧﺮﻩ ﺑﻴﺎ ﺩﺑﻠﺦ ﭘﻪ ﺷﺎﻭﺧﻮﺍ ﮐﯥ ‪ ،‬ﺩ ځﻴﻨﻮ ﭘﻴښﻮ ﺩﭘﻴﺎﻥ ﭘﻪ ﺿﻤﻦ‬
‫ﮐﯥ ﻫﻢ ﺩﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﻪ ﮐړې ﺩﻩ‪.‬‬

‫ﻋﺒﺪﺍﻟﺠﺒﺎﺭ ﻋﺘﺒﻰ )ﻣﺮګ ‪ ۴٢٧ :‬ﻫﺠﺮﻱ( ﻭﺍﻳﻰ ﭼﯥ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺩﺍ ﻳﻠﮏ ﺧﺎﻥ ﻟﻪ ﻗﻮﺍﻭﻭ ﺳﺮﻩ ﺩ ﻣﻘﺎﺑﻠﯥ‬
‫ﺩﭘﺎﺭﻩ ﺩ ﻧﻮﺭﻭ ﺗﺮ څﻨګﻪ ﺍﻓﻐﺎﻧﻰ ﺟﻨګﻰ ﻣﯧړﻭﻧﻪ ﻫﻢ ﺭﺍټﻮﻝ ﮐړﻝ ‪ .‬ﺩﻯ ﻟﻴﮑﻰ‪:‬‬
‫) ﺍﻳﻠﮏ ﺧﺎﻥ ﻟﻪ ﭘﻨځﻮﺱ ﺯﺭﻩ ﻣﯧړﻭﻧﻮ ﺳﺮﻩ ﻟﻪ ﺟﻴﺤﻮﻥ )ﺁﻣﻮ( ﻧﻪ ﺗﯧﺮ ﺷﻮ‪ ....‬ﺍﻭ ﺩﺭﺍﺗګ ﺧﺒﺮ ﻳﯥ ﭘﻪ‬
‫ﻃﺨﻴﺮﺳﺘﺎﻥ )ﺗﺨﺎﺭﺳﺘﺎﻥ( ﮐﯥ ﺳﻠﻄﺎﻥ )ﻣﺤﻤﻮﺩ( ﺗﻪ ﻭﺭ ﻭﺭﺳﯧﺪ‪) .‬ﻫﻐﻪ( ﺳﻤﺪﺳﺘﻰ ﻭﻟﯧږﺩﯦﺪ ﺍﻭ ﺑﻠﺦ ﺗﻪ ﻭﻻړ ﭼﯥ‬
‫ﺩﺩﻭﻯ ﻃﻤﻊ ﻟﻪ ﻫﻐﻮ ﻧﻮﺍﺣﻴﻮ ﻧﻪ ﻭﺷﮑﻮﻱ ﺍﻭ ﺩ څﻮﺭﻱ ﺍﻭ ﻭښﻮ ﻻﺭ ﭘﺮې ﻭﺗړﻝ ﺷﻰ ‪ ،‬ﺍﻭ ﺩﺟګړې ﺑﻨﺪﻭﺑﺴﺖ‬
‫ﻳﯥ ﻭﮐړ ﺍﻭ ﺩﺗﺮک ﺍﻭ ﺧﻠﺞ ﺍﻭ ﻫﻨﺪ ﺍﻭ ﺍﻓﻐﺎﻧﻰ ﺩ ﻗﻮﻣﻮﻧﻮ ﺍﻭ ﺩ ﻏﺰﻟﻪ ﻃﺎﻳﻔﯥ ﻧﻪ ﻳﯥ ډﯦﺮ ﻟښﮑﺮ ﺭﺍټﻮﻝ ﮐړ ﺍﻭ‬
‫ﺩﺑﻠﺦ ﭘﻪ څﻠﻮﺭ ﻓﺮﺳﻨګﻲ ﮐﯥ ﺩ ﻣﺮﺧﻴﺎﻝ ﭘﻪ ﭘﻠﻪ‪.....‬ﭘﻴﺎﺩﻩ ﻭ( )‪(١٠١‬‬

‫ﺩﺍ ﭘﯧښﻪ ﺍﺑﻦ ﺍﺛﻴﺮ ﻫﻢ ﭘﻪ ﮐﺎﻣﻞ ﮐﯥ ﺛﺒﺖ ﮐړې )‪ (١٠٢‬ﺍﻭ ﻭﺭﻭﺳﺘﻪ ﺭﺷﻴﺪ ﺍﻟﺪﻯﻦ ﺑﻪ ﺟﺎﻣﻊ ﺍﻟﺘﻮﺍﺭﻳﺦ ﮐﯥ ﺩﺍﺳﻲ‬
‫ﻟﻴﮑﻠﯥ ﺩﻩ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﻟﻪ ﺗﺨﺎﺭﺳﺎﻥ ﻧﻪ )ﺳﻤﺪﺳﺘﻰ ﺭﻭﺍﻥ ﺷﻮ ﺍﻭ ﺑﻠﺦ ﺗﻪ ﻭﻻړ‪ ...‬ﺍﻭ ﺩ ﺗﺮک ﺍﻭ ﺧﻠﺞ ﺍﻭ ﻫﻨﺪﻭ ﺍﻭ ﺍﻓﻐﺎﻧﻰ‬
‫ﻗﻮﻣﻮﻧﻪ ﺍﻭ ﺩﺍ ﻏﻮﺯ ﻣﯧړﻭﻧﻪ ﻳﯥ ډﻳﺮ ﺯﻳﺎﺕ ﺭﺍ ټﻮﻝ ﮐړﻝ‪ (.‬ﺍﻭ ﺟﻨګ ﺗﻪ ﻭﺭ ﻭﻭﻭﺕ‪(١٠٣) .‬‬

‫ﺟﻮ ﻳﻨﻰ ﻫﻢ ﮐﻠﻪ ﭼﯥ ﭘﻪ ﮐﺎﻝ ‪ ۶۵٨‬ﮐﯥ ﺩﻣﺮﻭې ﭘﻪ ﻳﻮﻩ ﭘﯧښﻪ ﻏږﻳږﻱ‪ ،‬ﻫﻠﺘﻪ ﺩ ﻫﻐﻮ ﺍﻓﻐﺎﻧﺎﻧﻮ ﻳﺎﺩﻭﻧﻪ ﮐﻮﻱ ﭼﯥ‬
‫ﻣﻐﻮﻟﻰ ﺟﺮﻧﻴﻼﻧﻮ ‪ ،‬ﻇﺎﻫﺮﺍً ‪ ،‬ﻟﻪ ﺷﺎﻭﺧﻮﺍ ﺳﻴﻤﻮ ﻧﻪ ﺭﺍټﻮﻝ ﮐړﻱ ﺩﻱ‪ .‬ﺟﻮﻳﻨﻰ ﻟﻯﮑﻲ‪:‬‬

‫)‪....‬ﺩ ﺗﺎﻟﻘﺎﻧﻮ ﻟﻪ ﺣﺪﻭﺩﻭ ﻧﻪ ﻗﺮﺍﭼﻪ ﻧﻮﻳﻦ ﺩﻫﻐﻪ ځﺮﻯ ﺷﻮ ﺍﻭ ﻟﻪ ﻳﻮ ﺯﺭ ﺳﭙﺮﻭ ﺍﻭ ﭘﻴﺎﺩﻩ ﻭﻭ ﺳﺮﻩ ﻧﺎڅﺎ ﭘﻪ ﻣﺮﻭې‬
‫ﺗﻪ ﺭﺍﻏﻰ ﺍﻭ ﺑﻴﺎ ﻳﯥ ﭘﻪ ﺯﺧﻤﻮﻧﻮ ﻣﺎﻟګﻪ ﻭ ﺩﻭړﻭﻟﻪ ﺍﻭ ﻫﺮ څﻮک ﭼﯥ ﭘﻪ ﻻﺱ ﻭﺭﻏﻰ ﻭﻳﯥ ﻭﺍژﻩ‪.....‬ﺍﻭ ﭘﻪ ﻫﻐﻪ‬
‫ﭘﺴﻲ ﻗﻮﻧﺜﻮ ﻧﻮﻳﻦ ﻟﻪ ﺳﻞ ﺯﺭﻩ ﺧﻠﮑﻮ ﺳﺮﻩ ﺭﺍ ﻭﺭﺳﯧﺪ ﺍﻭ ﻋﺬﺍﺑﻮﻧﻪ ﺍﻭ ﺷﮑﻨﺠﯥ ﻳﯥ ﭘﻴﻞ ﮐړې ﺍﻭ ﻏﺰﻧﻮﻱ‬
‫ﺧﻠﺠﻴﺎﻧﻮ ﺍﻭ ﺍﻓﻐﺎﻧﻴﺎﻧﻮ ﭼﯥ ﻣﺨﯥ ﺗﻪ ﻳﯥ ﺍﭼﻮﻟﻰ ﻭﻭ‪ ،‬ﺩﺍﺳﯥ ﻧﺎ ﺩﻭﺩې ﭘﻴﻞ ﮐړې ﭼﯥ ﺳﺎﺭﻯ ﻳﯥ ﭼﺎ ﻧﻪ ﻭﻟﻴﺪﻟﻰ‬
‫)‪ (١٠۴‬ځﻴﻨﻮ ﺗﻪ ﺑﻪ ﻳﯥ ﺍﻭﺭ ﺍﭼﺎﻭ ﺍﻭ ځﻴﻨﯥ ﺑﻪ ﻳﯥ ﭘﻪ ﻧﻮﺭﻭ ﺷﮑﻨﺠﻮ ﻭژﻝ‪(١٠۵) (...‬‬

‫ﮐﻮﻣﯥ ﻳﺎﺩﻭﻧﯥ ﭼﯥ ﺗﺮ ﺩې ځﺎﻳﻪ ﻭﺷﻮې ‪ ،‬ﺍﮐﺜﺮﻩ ﺩ ﺳﻨﺪ ﺩﺳﻴﻨﺪ ﺩ ﻏﺮﺑﻰ ﭘﻠﻮ ﺩ ﭘښﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻭې‪ .‬ﺧﻮ ﭘﻪ‬
‫ﭘﺨﻮﺍﻧﻮ ﻟﻯﮑﻞ ﺷﻮﻭ ﺍﺳﻨﺎﺩﻭ ﮐﯥ ﻟﻪ ډﯦﺮ ﻗﺪﻳﻢ ﻧﻪ ﺩﻫﻐﻮ ﭘښﺘﻨﻮ ﻯﺎﺩﻧﯥ ﻫﻢ ﻭې ﺩﻯ ﭼﯥ ﺩ ﭘښﺘﻮﻧﺨﻮﺍ ﭘﻪ ﺍﻣﺘﺪﺍﺩ ﻟﻪ‬
‫ﺍﺑﺎﺳﻴﻨﺪ ﻧﻪ ﭘﻮﺭې ﻏﺎړﻩ ﭘﺮﺍﺗﻪ ﺩﻱ‪.‬‬

‫ﭘښﺘﺎﻧﻪ ﭘﻪ ﺳﻨﺪ ﮐﯥ ‪:‬‬

‫ﻣﺤﻤﺪ ﻗﺎﺳﻢ ﻓﺮﺷﺘﻪ ﻭﺍﻳﻰ ﭼﯥ ﻳﺦ ﺣﻤﻴﺪ ﻟﻮﺩﻱ ﺍﻥ ﺩ ﻏﺰﻧﻮﻳﺎﻧﻮ ﺩ ﺳﻠﻄﻨﺖ ﻟﻪ ﺗﺄﺳﻴﺲ ﻧﻪ ﭘﺨﻮﺍ ﻻ ﭘﻪ ﻣﻠﺘﺎﻥ ﮐﯥ‬
‫ﻭﺍﻟﻰ ﻭ ﺍﻭ ﺩﺩﻏﻮ ﺳﻴﻤﻮ ﺍﻓﻐﺎﻧﺎﻥ ﻳﯥ ﭘﻪ ﭘﻮځﻰ ﭼﻮڼﻴﻮ ﮐﯥ ﺩﺩې ﺩﭘﺎﺭﻩ ځﺎﻯ ﭘﺮ ځﺎﻯ ﮐړﻝ ﭼﯥ ﭘﻪ ﻟﻤﻐﺎﻥ ﺍﻭ‬
‫ﻣﻠﺘﺎﻥ ﺑﺎﻧﺪې ﺩ ﺗﯧﺮﻳﻮ ﺍﻭ ﻳﺮﻏﻠﻮﻧﻮ ﻣﺨﻪ ﻭﻧﻴﺴﻰ‪ .‬ﻓﺮﺷﺘﻪ ﻭﺍﻳﯥ ﻟﻪ ﻫﻤﺪې ﺍﻣﻠﻪ ) ﺩ ﺳﺒﮑﺘګﻯﻦ ﭘﺎﻟﻴﺴﻰ ﺩﺍﻭﻩ ﭼﯥ‬
‫‪ ،‬ﻫﺮ څﻨګﻪ ﮐﻴږﻱ ‪ ،‬ﺩ ﺷﻴﺦ ﺣﻤﻴﺪ ﭘﻪ ﺳﻴﻤﻮ ﺑﺎﻧﺪې ﻟﻪ ﻳﺮﻏﻠﻮﻧﻮ ځﺎﻥ ﻭژﻏﻮﺭﻱ ‪(١٠۶) (.‬‬

‫ﻳﻮ ﺑﻞ ﻣﻌﺘﺒﺮ ﺍﻭ ﭘﺨﻮﺍﻧﻰ ﺍﺛﺮ ﭼﯥ ﺩ ﺍﺑﺎﺳﻴﻨﺪ ﭘﻪ ﻏﺮﺑﻰ ﺳﻴﻤﻮ ﭘﻪ ﺗﯧﺮﻩ ﺑﻴﺎ ﭘﻪ ﻣﻠﺘﺎﻥ ﺍﻭ ﺩﻫﻐﻪ ځﺎﻯ ﭘﻪ ﺷﺎﻭﺧﻮﺍ‬
‫ﺳﻴﻤﻮ ﮐﯥ ﺩ څﻮﺭﻟﺴﻤﯥ ﻣﻴﻼﺩﻯ ﭘﯧړۍ ﭘﻪ ﺍﻭ ﻟﻪ ﻧﻴﻤﺎﻳﻰ ﮐﯥ ﺩ ﭘﺘﻨﻮ ﻳﺎﺩﻭﻧﯥ ﮐﻮﻭﻱ ﺍﻭ ﭘﻪ ﺣﺎﻻﺗﻮ ﻳﯥ ﻳﻮ څﻪ ﺭڼﺎ‬
‫ﺍﭼﻮﻱ ‪ ،‬ﻫﻐﻪ ﺩ ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﺳﻔﺮﻧﺎﻣﻪ ﺩﻩ‪ .‬ﺑﻄﻮﻃﻪ ﻭﺍﻳﻰ‪:‬‬
 ‫)ﺷﺎﻩ ﺍﻓﻐﺎﻥ ﺩ ﺳﻨﺪ ﺩ ﻣﻠﺘﺎﻥ ﭘﻪ ﻭﻻﻳﺖ ﮐﯥ ﻳﺎﻏﻰ ﺷﻮ ﺍﻭ ﺩﻫﻐﻪ ښﺎﺭ ﺍﻣﻴﺮ ﻳﯥ ﭼﯥ ﺑﻬﺰﺍﺩ ﻧﻮﻣﯧﺪﻩ ﻭﻭﺍژﻩ‪ .‬څﺮﻧګﻪ‬
‫ﭼﯥ ﻫﻐﻪ ]ﻣﺤﻤﺪ ﺍﻩ ﺗﻐﻠﻖ[ ﻟﻪ ﺍﻩ ﺍﻓﻐﺎﻥ ﺳﺮﻩ ﺩ ﺟګړې ﺩﭘﺎﺭﻩ ﻋﺴﮑﺮﻭ ﺩ ﺗﻴﺎﺭﻱ ﺍﻣﺮ ﻭﮐړ ﺍﻭ څﻨګﻪ ﭼﯥ )ﺷﺎﻩ‬
‫ﺍﻓﻐﺎﻥ( ﺗﻪ ﻣﻌﻠﻮﻣﻪ ﻭﻩ ﭼﯥ ﻣﻘﺎﻭﻣﺖ ﻧﻪ ﺷﻰ ﮐﻮﻟﻰ ﻧﻮ ﺧﭙﻠﻮ ﺍﻗﻮﺍﻣﻮ ﺗﻪ ﭼﯥ ﭘﻪ ﻟﻮړﻭ ﻏﺮﻭﻧﻮ ﮐﯥ ﺍﻭﺳﯧږﻱ ‪،‬‬
‫ﻭﺭﻏﻰ‪ .‬ﺳﻠﻄﺎﻥ ﺩې ﺧﺒﺮې ډﯦﺮ ﺯﻳﺎﺕ ﭘﻪ ﻏﻮﺳﻪ ﮐړ ﺍﻭ ﺍﻣﺮ ﻳﯥ ﻭﮐړ ﭼﯥ ﺩﻫﻐﻪ ﭘﻪ ﻗﻠﻤﺮﻭ ﮐﯥ ﺩې ټﻮﻝ‬
‫ﺍﻓﻐﺎﻧﺎﻥ ﻭﻧﻴﻮﻝ ﻯ‪ .‬ﺩﺍ ﺍﻣﺮ ﺩ ﻗﺎﺿﻰ ﺟﻼﻝ ﺩ ﻣﺨﺎﻟﻔﺖ ﺳﺒﺐ ﻭ‪ .‬ﻗﺎﺿﻰ ﺟﻼﻝ ﻟﻪ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺳﺮﻩ ﺩ ﮐﻨﺒﺎﻳﯥ )ﮐﻤﺒﯥ(‬
‫ﺍﻭ ﺑﻠﻮﺯﺭې ښﺎﺭ ﺗﻪ ﻧﮋﺩې ﻣﻴﺸﺖ ﻭ‪ .‬ﺳﻠﻄﺎﻥ ﭼﯥ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺩ ﻗﻠﻊ ﻭ ﻗﻤﻊ ﻓﺮﻣﺎﻥ ﺻﺎﺩﺭ ﮐړ‪ ،‬ﻣﻠﮏ ﻣﻘﺒﻞ ﺗﻪ ﻳﯥ‬
‫ﻫﻢ ﻯﻮ ﻟﻴﮏ ﻭﺍﺗﺎﻭ‪ .‬ﭘﻪ ﻟﻴﮏ ﮐﯥ ﻣﻠﮏ ﻣﻘﺒﻞ ﻩ ﭼﯥ ﺩ ﺟﺰﺭﺍﺕ )ګﺠﺮﺍﺕ( ﺍﻭ ﻧﻬﺮ ﻭﺍﻟﻪ ﭘﻪ ﺳﻴﻤﻮ ﮐﯥ ﻭﺯﻳﺮﻭ ‪،‬‬
‫ﻫﺪﺍﻳﺖ ﻭﺭﮐړﻝ ﺷﻮ ﭼﯥ ﻗﺎﺿﻰ ﺟﻼﻝ ﺍﻭ ﺩﻫﻐﻪ ﺍﻃﺮﺍﻓﻴﺎﻥ ﭘﻪ ﻳﻮﻩ ﺑﻬﺎﻧﻪ ﻭﻧﻴﺴﻰ‪..‬ﻗﺎﺿﻰ ﺟﻼﻝ ﺩ ﭘﺎﭼﺎﻫﻰ ﺩﻋﻮﻩ‬
‫ﻭﮐړﻩ ﺍﻭ ﺩ ﺳﻠﻄﺎﻥ ﻋﺴﮑﺮﻭ ﺗﻪ ﻳﯥ ﻣﺎﺗﻪ ﻭﺭ ﮐړﻩ‪ .‬ﺩﺩﻭﻟﺖ ﺁﺑﺎﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﻫﻢ ﺑﻐﺎﻭﺕ ﻭﮐړ‪ .‬ﺳﻠﻄﺎﻥ ﺧﭙﻞ ﻧﺎﻳﺐ ‪،‬‬
‫ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺗﻪ ﺍﻣﺮ ﻭﮐړ ﭼﯥ ﺩ ﻣﻠﮏ ﻣﻞ ﺯﻭﻯ ﺍﻭ ﺩﺩﻭﻟﺖ ﺁﺑﺎﺩ ﻧﻮﺭ ﺍﻓﻐﺎﻧﺎﻥ ﻭﻧﻴﺴﻰ‪...‬ﺧﻮ ﺧﺒﺮﻩ ﺑﻞ ﺭﺍﺯ‬
‫ﺷﻮﻩ‪...‬ﺍﻓﻐﺎﻧﺎﻧﻮ ﭘﻪ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻭ ﺩﻫﻐﻪ ﭘﻪ ﻣﯧړﻭﻧﻮ ﺣﻤﻠﻪ ﻭﮐړﻩ ‪ ،‬ډﻳﺮ ﻳﯥ ﻭﺭﻧﻪ ﻭﻭژﻝ ﺍﻭ ﺧﭙﻠﻪ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﻳﯥ‬
‫ﻭﻧﻴﻮ‪ .‬ﺑﻴﺎ ښﺎﺭ ﺗﻪ ﻧﻨﻮﺗﻞ ﺧﺰﺍﻧﯥ ﻳﯥ ﻭﻧﻴﻮﻟﯥ ﺍﻭ ﺩﻣﻠﮏ ﻣﻞ ﺯﻭﻯ ﻳﯥ ﺩ ﺧﭙﻞ ﻭﺍﮐﺪﺍﺭ ﭘﻪ ﺣﻴﺚ ﻭټﺎﮐﻪ‪...‬ﮐﻠﻪ ﭼﯥ ﺩ‬
‫ﮐﻨﺒﺎﻳﯥ ﺍﻭ ﺩﻭﻟﺖ ﺁﺑﺎﺩ ﺩﭘﯧښﻮ ﺧﺒﺮ ﺳﻠﻄﺎﻥ ﺗﻪ ﻭﺭ ﻭﺭﺳﯧﺪ‪.....،‬ﺧﭙﻞ ﺯﻭﻡ ﺍﻋﻈﻢ ﻣﻠﮏ ﺑﺎﻳﺰﻳﺪ ﻳﯥ ﻟﻪ څﻠﻮﺭ ﺯﺭﻩ‬
‫ﺟﻨګﻰ ﻣﯧړﻭﻧﻮ ﺳﺮﻩ ﺟﻨګ ﺗﻪ ﻭﻟﯧږﻩ‪] .‬ﺧﻮ[ ﺩﻗﺎﺿﻰ ﺟﻼﻝ ﻟښﮑﺮ ﻣﺎﺗﻪ ﻭﮐړﻩ‪...‬ﺳﻠﻄﺎﻥ ]ﻣﺤﻤﺪ ﺷﺎﻩ ﺗﻐﻠﻖ[‬
‫ﺧﭙﻠﻪ ﻟﻪ ﻟښﮑﺮ ﺳﺮﻩ ﻭﺭ ﻭﺭﺳﯧﺪ‪ .‬ﻗﺎﺿﻰ ﺟﻼﻝ ټﻴﻨګﺎﺭﻭﻧﻪ ﻭ ﮐړﻯ ﺍﻭﻟﻪ ﻯﻮ ﺷﻤﯧﺮ ﻣﯧړﻭﻧﻮ ﺳﺮﻩ‬
‫ﻭﺗښﺘﻴﺪ‪]....‬ﺍﻭ[ ﭘﻪ ﺩﻭﻟﺖ ﺁﺑﺎﺩ ﮐﻰ ﺩﻣﻠﮏ ﻣﻞ ﺯﻭﻯ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺳﺮﻩ ﻳﻮ ځﺎﻯ ﺷﻮ‪ .‬ﺳﻠﯧﺎﻥ ﭘﺨﭙﻠﻪ ﻟﻪ ﻟﺸﮑﺮ ﺳﺮﻩ‬
‫ﭘﺴﯥ ﻭﺭﻏﻰ‪]...‬ﻳﺎﻏﻴﺎﻧﻮ[ ﻣﺎﺗﻪ ﻭﮐړﻩ‪ .‬ﺩﻣﻠﮏ ﻣﻞ ﺯﻭﻯ ﺍﻭ ﻗﺎﺿﻰ ﺟﻼﻝ‪...‬ﺩﺩﻭﻳﻘﻴﺮ ﮐﻼﺗﻪ ﺑﻨﺎﻩ ﻯﻮﻭړﻩ‪(١٠٧) .‬‬

‫ﺍﺑﻦ ﺑﻄﻮﻃﻪ ﻭﺭﻭﺳﺘﻪ ﺩﻭﻟﺖ ﺁﺑﺎﺩ ﺗﻪ ځﻰ‪ .‬ﻫﻠﺘﻪ ﺩښﺎﺭ ﺩﺑﯧﻠﻮ ﺑﯧﻠﻮ ﺑﺮﺧﻮ ﺩ ﻣﻌﺮﻓﻲ ﭘﻪ ﻟړﮐﯥ ﺩﺩﻭﻯﻘﻴﺮ ﭘﻪ ﮐﻼ ﻫﻢ‬
‫ﻏږﻳږﻯ ﺍﻭ ﺑﻴﺎ ﺩ ﻣﻠﮏ ﻣﻞ ﺩ ﺯﻭﻯ ﺍﻭ ﻗﺎﺿﻰ ﺟﻼﻝ ﻯﺎﺩﻭﻧﻪ ﮐﻮﻱ ﺍﻭ ﺩﻳﻮﻩ ﺣﮑﺎﻳﺖ ﭘﻪ ﺿﻤﻦ ﮐﯥ ﺧﭙﻠﻪ ﺩﻣﻠﮏ‬
‫ﻣﻞ ﺍﻭ ﻳﻮﻩ ﺑﻞ ﭘښﺘﺎﻧﻪ ‪ ،‬ﭼﯥ ﺩﺩﻭﻯﻘﻴﺮ ﭘﻪ ﮐﻼ ﮐﯥ ﻭﺭﺳﺮﻩ ﺑﻨﺪﻯ ﻭ‪ ،‬ﻧﻮﻣﻮﻧﻪ ﺍﺧﻠﻰ ﺍﻭ ﻟﻴﮑﻰ ﭼﯥ )ﻣﻠﮏ ﺧﻄﺎﺏ‬
‫ﺍﻓﻐﺎﻧﻰ ﻣﺎﺗﻪ ﺣﮑﺎﻳﺖ ﻭﮐړ ﭼﯥ ﻯﻮ ﻭﺧﺘﻰ ﺩﺩﻏﯥ ﮐﻼ ]ﻯﻌﻨﻰ ﺩﻭﻳﻘﻴﺮ[ ﭘﻪ ﮐﻮﻫﻰ ﮐﯥ ﭼﯥ ﺩﻣږﻭ ﺩﮐﻮﻫﻰ ﺑﻪ‬
‫ﻧﺎﻣﻪ ﻯﺎﺩﻯږﻯ ﺑﻨﺪﻱ ﻭﻡ‪ .‬ﺩﻩ ﻭﻳﻞ ﻫﺮﻩ ﭘﻪ ﺑﻪ ﻣږﻯ ﺭﺍﺗﻠﯥ ﭼﯥ ﻭﻣﯥ ﺧﻮﺭﻱ ﺍﻭ ﻣﺎ ﺑﻪ ﻣﺠﺎﺩﻟﻪ ﻭﺭﺳﺮﻩ ﮐﻮﻟﻪ‪] .‬‬
‫ﭘﻪ ﭘﺎﻯ ﮐﯥ ﺳﻠﻄﺎﻥ[ ﻟﻪ ﮐﻮﻫﻰ ﻧﻪ ﺭﺍﻭ ﺍﻳﺴﺘﻢ ﺍﻭ ﺩﺩې ﺧﺒﺮې ﺩﻟﻴﻞ ﺩﺍﻭ ﭼﯥ ﻣﻠﮏ ﻣﻞ ]ﺍﻓﻐﺎﻥ[ ﺯﻣﺎ ﺧﻮﺍﺗﻪ‬
‫ﻳﻮﻫﮑﻮﻫﻰ ﮐﯥ ﺑﻨﺪﻯ ﻭ ﻭﺩﻫﻐﻪ ګﻮﺗﯥ ﺍﻭ ﺳﺘﺮګﯥ ﻣږﻭ ﻭﺧﻮړې ﺍﻭ ﻣړ ﺷﻮ‪(١٠٨) .‬‬

‫ﺿﻴﺎءﺍﻟﺪﻳﻦ ﺑﺮﻧﻰ ﻫﻢ ﭘﻪ ﺗﺎﺭﻳﺦ ﻓﻴﺮﻭﺯ ﺷﺎﻫﻰ ﮐﯥ )ﺗﺄﻟﻴﻒ ‪١٣۵٧ :‬ﻡ( ﺩ ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ﺗﻐﻠﻖ ﺩ ﭘﯧښﻮ ﺩﺑﻴﺎﻥ ﭘﻪ‬
‫ﺿﻤﻦ ﮐﯥ ﺩ ﻣﻠﺘﺎﻥ ‪ ،‬ﺩﻭﻟﺖ ﺁﺑﺎﺩ ﺍﻭ ګﺠﺮﺍﺕ ﺩﭘښﺘﻨﻮ ﻳﺎﺩﻭﻧﯥ ﮐړې ﺩﻱ‪ .‬ﺩﺍ ﻳﺎﺩﻭﻧﯥ ﺩ ﺗﺎﺭﻳﺦ ﻓﯧﺮﻭﺯ ﺍﻫﻰ ﭘﻪ‬
‫‪ ١٨٢-١٨٣‬ﺍﻭ ځﻴﻨﻮ ﻧﻮﺭﻭ ﻣﺨﻮﻧﻮ ﮐﯥ ﺭﺍﻏﻠﻰ ﺩﻱ‪.‬‬

‫ﺩﺍﻭﻭ ﻫﻐﻪ ﺍﺳﻨﺎﺩ ﺍﻭ ﻣﺪﺍﺭک ﭼﯥ ﺧﭙﻠﻪ ﭘﻪ ﭘښﺘﻮﻧﺨﻮﺍ ﺍﻭ ﺩﭘښﺘﻮﻧﺨﻮﺍ ﭘﻪ ﺍﻣﺘﺪﺍﺩ ﭘﺮﺗﻮ ﺳﻴﻤﻮ ﮐﯥ ﺩﭘښﺘﻨﻮ ﺩ ﺣﻀﻮﺭ‬
‫ﺍﻭ ﺳﮑﻮﻧﺖ ﻳﺎﺩﻭﻧﯥ ﭘﮑﯥ ﺷﻮې ﺍﻭ ﻣﻮږ ﺩﻟﺘﻪ ‪ ،‬ﮐﻼً ﻳﺎ ﻗﺴﻤﺎً‪ ،‬ﺭﺍﻭﺍﺧﻴﺴﺘﯥ ‪ .‬ﺑﺎﻭﺭ ﺩﻯ ﭼﯥ ﺑﻪ ﻟﻴﮑﻞ ﺷﻮﻭ‬
‫ﺍﺳﻨﺎﺩﻭ ﮐﯥ ﺑﻪ ﭘﺪې ﺍﻭږﺩﻩ ﻣﻮﺩﻩ ﮐﯥ ﺩﭘښﺘﻨﻮ ﺑﻪ ﺑﺎﺭﻩ ﮐﯥ ﻧﻮﺭې ﻯﺎﺩﻭﻧﯥ ﻫﻢ ﺷﻮې ﻭﻱ‪ .‬ﺧﻮ ﻣﻮږ ﺗﻪ ﺑﻪ ﻣﺘﻮﻧﻮ‬
‫ﮐﯥ ﺩﻳﻮ څﻪ ﮐﺮ ﻭﺍړﻭ ﺑﻪ ﺿﻤﻦ ﮐﯥ ﻓﻘﻂ ﻫﻤﺪﺍ ﻣﺨﯥ ﺗﻪ ﺭﺍﻏﻠﯥ ﻭې ﺍﻭ ګﺮﺍﻧﻮ ﻟﻮﺳﺘﻮﻧﮑﻮ ﺗﻪ ﻣﻮﻭړﺍﻧﺪې ﮐړې‬
‫‪) :‬څﻪ ﭼﯥ ﺗﻴﺎﺭ ﻫﻐﻪ ﺩﻳﺎﺭ (‪.‬‬

‫ﺧﻮ ﺑﺎﻳﺪ ﻭﻭﻳﻞ ﺷﻰ ﭼﯥ ﺑﻪ ﭘښﺘﻮﻧﺨﻮﺍ ﮐﯥ ﺩﭘښﺘﻨﻮ ﺩﺳﮑﻮﻧﺖ ﺗﺮ څﻨګﻪ ﻳﻮﻩ ﺑﻠﻪ ﺧﺒﺮﻩ ﻫﻢ ﺩﺍﺳﯥ ﻳﻮﻩ ﺑﺤﺚ ﺗﻪ‬
‫ﺿﺮﻭﺭﻭﺕ ﻟﺮﻱ ﭼﯥ ﭘﻪ ﺯړﻭ ﻣﺘﻮﻧﻮ ﺑﻨﺎ ﺷﻮې ﻭﻱ ﺍﻭ ﻫﻐﻪ ﻟﻪ ﻳﻮې ﺳﻯﻤﯥ ﻧﻪ ﺑﻠﯥ ﺗﻪ ﺩﭘښﺘﻨﻮ ﺩﭘﺨﻮﺍﻧﻮ‬
‫ﻣﻬﺎﺟﺮﺗﻮﻧﻮ ﻣﺴﺄﻟﻪ ﺩﻩ ﺍﻭ ﺯﻣﻮږ ﺩﺩې ﻟﻴﮑﻨﯥ ﺩﺍﺑﻞ ﻓﺼﻞ ﭘﻪ ﻫﻤﺪې ﺑﺎﺭﻩ ﮐﯥ ﺩﻯ‪.‬‬

‫ﺩ څﻠﻮﺭﻡ ﻓﺼﻞ ﻳﺎﺩ ﺩﺍﺷﺘﻮﻧﻪ‪:‬‬

 ‫‪ ( ١‬ﺍﻟﺒﺘﻪ ﭘښﺘﺎﻧﻪ ﻟﻪ ډﯦﺮ ﭘﺨﻮﺍﻧﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﻪ ﻫﻢ ﻟﯧږﺩﯦﺪﻟﻲ ﺍﻭ ﻫﻠﺘﻪ ﻳﯥ ﻟﻮﻯ ﺍﻭ ﻭﺍړﻩ ﺣﮑﻮﻣﺘﻮﻧﻪ ﺟﻮړ ﮐړﻯ‬
‫ﺩﻱ ﺍﻭ ﭘﻪ ﺍﻳﺮﺍﻥ ﮐﯥ ﻳﯥ ﻫﻢ ﻯﻮ څﻪ ﻣﻮﺩﻩ ﻭﺍﮐﺪﺍﺭﻱ ﮐړې ﺩﻩ‪ .‬ﺧﻮ څﺮﻧګﻪ ﭼﯥ ﻣﻮږ ﺩﻟﺘﻪ ﻫﻐﻪ ﻳﺎﺩﻭﻧﯥ ﺭﺍ ﺍﺧﻠﻮ‬
‫ﭼﯥ ﺧﭙﻠﻪ ﺩﭘﺸﺘﻨﻮ ﭘﻪ ﻣﻠﮏ ﺍﻭﻟﻪ ﻫﻐﻪ ﺳﺮﻩ څﻨګ ﭘﻪ څﻨګ ﺍﻭ ﻧښﺘﻮ ﺳﻯﻤﻮ ﮐﯥ ﺩﭘﺸﺘﻨﻮ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﺷﻮې ﺩﻱ‪،‬‬
‫ﻧﻮﻟﻪ ﺩې ﺍﻣﻠﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻳﺎ ﺍﻳﺮﺍﻥ ﺗﻪ ﻭړﺍﻧﺪې ﻧﻪ ﻭﺭ ﺗﯧﺮﯦږﻭ‪.‬‬

‫‪ ( ٢‬ﺩ ﺳﻮﻝ ﻟﻪ ﻧﺎﻣﻪ ﺍﻭ ﻣﻮﻗﻌﻴﺖ ﻧﻪ ﺩﺍﺳﯥ ﺍټﮑﻞ ﮐﯧﺪﻟﻰ ﺷﻰ ﭼﯥ ﺩﺍ ﺑﻪ ﺩﺍ ﺍﻭﺳﻨﻲ ﺷﻢ ﺩﺳﻴﻤﯥ ﻳﻮﻩ ﺁﺑﺎﺩﻱ ﻭﻱ‪.‬‬
‫ﺷﻤﻞ ﺩﭘﺸﮑﺘﻴﺎ ﻳﻮﻩ ﺍﻭږﺩﻩ ﺩﺭﻩ ﺩﻩ ﭼﯥ ﺩ څټﯥ ﮐﻨډﻭ ﺍﻭ ﻣﻠﮑﻰ ﺗﺮ ﻣﻨځ ﭘﺮﺗﻪ ﺩﻩ ﺍﻭ ﺍﻭﺳﯧﺪﻭﻧﮑﻲ ﻳﯥ ځﺪﺭﺍڼ ﺩﻱ‪.‬‬
‫ﮐﻮﻡ ﺳﻯﻨﺪ ﭼﯥ ﭘﺪﻱ ﺩﺭﻩ ﺗﻴﺮ ﻭﻯ ﻫﻐﻪ ﻫﻢ ﺩﺷﻤﻞ ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﻳږﻱ‪.‬‬

‫‪ ( ٣‬ﺣﺪﻭﺩﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺍﻟﻤﺸﺮﻕ ﺍﻟﻰ ﺍﻟﻤﻐﺮﺏ ‪ ،‬ﻣﺦ ‪.٣٧٢‬‬

‫‪ ( ۵‬ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻀﻞ ﺍﷲ ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺘﻮﺍﺭﻳﺦ ‪ ،‬ټﻮک‪ ،٢‬ﺟﺰ‪ ،۴‬ﻣﺦ‪ ٢. ٩‬ﺩ ﺣﻤﺪ ﺍﷲ ﺗﺎﺭﻳﺦ ګﺰﻳﺪﻩ ‪ ،‬ﻣﺦ ‪٣٩۴‬‬
‫‪ ،‬ﺍﺑﻦ ﺍﺛﻴﺮ‪ ،‬ﮐﺎﻣﻞ ‪ ،‬ټﻮک ‪ ،١۶‬ﻣﺦ ‪.٣٠٨‬‬

‫‪ ( ۶‬ﺍﺑﻦ ﺍﺛﻴﺮ ‪ ،‬ﮐﺎﻣﻞ‪ ،‬ټﻮک ‪ ، ١۶‬ﻣﺦ ‪.٢٩‬‬

‫‪ ( ٧‬ﺑﻠﺨﻰ ‪ ،‬ﻋﻨﺼﺮﻯ ‪ ،‬ﺩﯦﻮﺍﻥ ‪ ،‬ﻣﺦ ‪.٣٠٨‬‬

‫‪ ( ٨‬ﻃﻮﺳﻰ‪ ،‬ﺍﺳﺪﻯ ﭼﯥ ﺩﺍﺑﻴﺖ ﻳﯥ ﺩ ﮐﻬﺒﺮ ﺩ ﮐﻠﻤﯥ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﺩ ﺷﺎﻫﺪ ﺑﻪ ﺗﻮګﻪ ﺭﺍ ﺍﺧﻴﺴﺘﻰ ﺩﻯ‪ ،‬ﻭﺍﻳﻰ ﭼﯥ‬
‫ﮐﻬﺒﺮ ﭘﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﮐﯥ ﺩﻳﻮﻩ ﻭﻻﻳﺖ ﻧﻮﻡ ﺩﻯ‪ .‬ﻟﻐﺖ ﻓﺮﺱ ‪ ،‬ﻣﺦ ‪ ،١۶١‬ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﻫﻢ ﮐﻬﺒﺮ ﺩ ﻫﻨﺪ ﻳﻮ ﻭﻻﻳﺖ‬
‫ﺑﻮﻟﻰ ‪ .‬ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ‪،‬ټﻮک ‪ ،٢‬ﻣﺦ ‪.١٧۴۵‬‬

‫‪ ( ٩‬ﺳﻠﻤﺎﻥ ‪ ،‬ﻣﺴﻌﻮﺩ ﺳﻌﺪ ‪ ،‬ﺩﯦﻮﺍﻥ ‪ ،‬ﻣﺦ ‪.۴١٨‬‬

‫‪ ( ١٠‬ﻫﻤﺪﺍ ﺍﺛﺮ‪ ،‬ﻣﺦ ‪.١٧۵‬‬

‫‪ ( ١١‬ﻫﻤﺪﺍ ﺍﺛﺮ‪ ،‬ﺩﻳﺒﺎﭼﻪ‪ ،‬ﻣﺦ ‪.٢‬‬

‫‪ ( ١٢‬ﺩﺍ ﮐﻠﻤﻪ ﭘﻪ ﮐﺎﻣﻞ ﮐﯥ ﺍﻭﻏﻨﺎﻥ ﻟﻯﮑﻞ ﻭې ﺩﻩ‪ .‬ﺧﻮ ﻳﻘﻴﻨﺎً ﺩﺍ ﮐﻮﻡ ﻧﺎﺳﺦ ﺍﻣﻼﻳﻲ ﺳﻬﻮﻩ ﺩﻩ‪.‬‬

‫‪ ( ١٣‬ﺍﺑﻦ ﺍﺛﻴﺮ‪ ،‬ﮐﺎﻣﻞ‪ ،‬ټﻮک ‪ ١٨‬ﻣﺦ ‪.١٧٩‬‬

‫‪ ( ١۴‬ﺩ ﮐړﻣﺎﻥ ﺩﺭﻩ ﭼﯥ ﻟﻪ ﺷﻤﺎﻝ ﺧﺘﻴځ ﻧﻪ ﺩﺟﻨﻮﺏ ﻟﻮﻳﺪﻳځ ﭘﻪ ﻟﻮﺭ ﺍﻭږﺩﻩ ﭘﺮﺗﻪ ﺩﻩ‪ ،‬ﺗﺨﻤﻴﻦ ﻧﻬﻪ ﮐﺮﻭﻩ‬
‫ﺍﻭږﺩﻭﺍﻟﻰ ﻟﺮﻱ‪.‬ﭘﻪ ﺷﻤﺎﻝ ﮐﯥ ﭘﻪ ﺳﭙﻴﻦ ﻏﺮﻩ ﻟګﯧږﻱ‪ .‬ﮐﻮﻡ ﺳﻴﻨﺪ ﭼﯥ ﻟﻪ ﺩې ﺩﺭې ﻧﻪ ﺭﺍﻭﺯﻯ ﻟﻪ ﻫﻐﻪ ﺳﻴﻨﺪ ﺳﺮﻩ‬
‫ﻳﻮ ځﺎﻯ ﮐﯧږﻯ ﭼﯥ ﻟﻪ ﺯﻳﺮﺍﻥ ﺩﺭې ﻧﻪ ﺭﺍﻭﺯﻱ ﺍﻭ ﺑﻴﺎ ﺩﺍﻭﺯﻯ ﺧﯧﻞ )ﺩﺍﺩځﺎځﻴﻮ ﻳﻮﻩ ﭘښﻪ ﺩﻩ( ﻟﻪ ﮐﻠﻴﻮ ﻧﻪ ﺩﺭې‬
‫ﮐﺮﻭﻩ ﻟﺮې ﺩ ﮐﺮﻣﯥ ﭘﻪ ﺳﻴﻨﺪﻭﺭ ګډﻳږﻱ‪) .‬ﺭﺍﻭﺭټﻰ ‪ ،‬ﺩ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺍﻭ ﺑﻠﻮﭼﺴﺘﺎﻥ ﺩﻳﻮې ﺑﺮﺧﯥ ﭘﻪ ﺑﺎﺭﻩ ﮐﯥ ﻳﺎﺩ‬
‫ﺩﺍﺷﺘﻮﻧﻪ ‪ ،‬ﻣﺦ ‪.(٨٢‬‬

‫‪ ( ١۵‬ﺍﺑﻦ ﺍﺛﻴﺮ‪ ،‬ﮐﺎﻣﻞ ‪ ،‬ټﻮک ‪ ،٢٠‬ﻣﺦ ‪.٢١۶‬‬

‫‪ ( ١۶‬ﻓﺮﺷﺘﻪ‪ ،‬ﻣﺤﻤﺪ ﻗﺎﺳﻢ ‪ ،‬ﺗﺎﺭﻳﺦ ﻓﺮﺷﺘﻪ ‪ ،‬ﻣﺦ ‪.٨٧‬‬

‫‪ ( ١٧‬ﻫﻤﺪﺍ ﺍﺛﺮ‪ ،‬ﻣﺦ ‪.٨۶‬‬

‫‪ ( ١٨‬ﺩﺍ ﭘﻪ ډﯦﺮ ﻏﺎﻟﺐ ګﻮﻣﺎﻥ ﻫﻐﻪ ﺩﺭﻩ ﺩﻩ ﭼﯥ ﺩﺯﻳﺮﺍﻥ ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﻩ ﺷﻮې ﺩﻩ‪ .‬ﺩﺍ ﺩﺭﻩ ﻟﻪ ﺳﭙﻴﻦ ﻏﺮﻩ ﻧﻪ ﻣﺦ ﭘﻪ‬
‫ﺟﻨﻮﺏ ﻟﻮﻳﺪﻳځ ﺍﻣﺘﺪﺍﺩ ﻟﺮﻱ ﺍﻭ ﺍﻭږﺩﻭﺍﻟﻰ ﻳﯥ ﭘﻨځﻪ ﮐﺮﻭﻩ ﺩﻯ‪ .‬ﻳﻮ ﮐﻮﭼﻨﻰ ﺳﻴﻨﺪ ﭼﯥ ﻟﻪ ﺳﭙﻴﻦ ﻏﺮﻩ ﻧﻪ‬
‫ﺭﺍﮐﻮﺯﯦږﻱ ﭘﮑﯥ ﺗﯧﺮ ﺷﻮﻯ ﺍﻭ ﭘﻪ ﭘﺎﻯ ﮐﯥ ﺩ ﮐړﻣﺎﻥ ﻟﻪ ﺳﻴﻨﺪ ﺳﺮﻩ ﻳﻮځﺎﻯ ﺷﻮﻯ ﺩﻯ‪ .‬ﺩﺩې ﺩﺭې ﺍﻭﺳﯧﺪﻭﻧﮑﻰ‬
‫ﺗﻮﺭﻱ ﺩﻱ‪ .‬ﺧﻮ ﻳﻮ څﻪ ﺍ؟؟ﻥ ﮐﺎﺭ ﻫﻢ ﭘﮑﯥ ﺷﺘﻪ ‪ ).‬ﺭﺍﻭﺭټﻰ‪ ،‬ﻫﻤﺪﺍ ﻭړﺍﻧﺪې ﻳﺎﺩ ﺷﻮﻯ ﺍﺛﺮ‪ ،‬ﻣﺦ ‪.(٢٨‬‬

‫‪ ( ١٩‬ﻓﺮﺷﺘﻪ ‪ ،‬ﺗﺎﺭﻳﺦ ﻓﺮﺷﺘﻪ‪ ،‬ﻣﺦ ‪١٠۵‬‬

‫‪ ( ٢٠‬ﺩﺍ ځﺎﻯ ﭘﻪ ﺑﺎﺑﺮﻧﺎﻣﻪ ﮐﯥ ﻫﻢ ﺑﻴﺎ ﺑﻴﺎ ﻳﺎﺩ ﺷﻮﻯ ﺍﻭ ﺩﮐﺮﻣﺎﺵ ﭘﻪ ﺑڼﻪ ﻟﻯﮑﻞ ﺷﻮﻯ ﺩﻯ‪.‬‬

‫‪ ( ٢١‬ﺍﺑﻦ ﺑﻄﻮﻃﻪ ‪ ،‬ﺳﻔﺮﻧﺎﻣﻪ ‪ ،‬ټﻮک‪ ،١‬ﻣﺦ ‪. ۴۴۶-۴۴٧‬‬

‫‪ ( ٢٢‬ﮐﻮﻡ ﻣﻄﺎﻟﺐ ﭼﯥ ﻣﺎ ﺩﻟﺘﻪ ﺭﺍ ﺍﺧﻴﺴﺘﻰ ﻫﻐﻪ ﺩ ﻇﻔﺮﻧﺎﻣﯥ ﭘﻪ ﺩﻭﻫﻢ ټﻮک ﮐﯥ ﻟﻪ ﻣﺦ ‪ ٣۴‬ﻧﻪ ﺗﺮ ﻣﺦ ‪۴١‬‬
‫ﭘﻮﺭې ﺍﻭ ﺩﻫﻤﺪې ټﻮک ﻟﻪ ﻣﺦ ‪ ١٣۴‬ﻧﻪ ﺗﺮ ‪ ١٣٧‬ﭘﻮﺭې ﺭﺍﻏﻠﻲ ﺩﻱ‪.‬‬

‫‪ ( ٢٣‬ﻣﺎﺗﻪ ﭘﺪې ﻧﺎﻣﻪ ﺩ ﭘښﺘﻨﻮ ﺩﻫﻴځ ﻗﻮﻡ ﺍﻭ ﻗﺒﻴﻠﯥ څﺮک ﻭﻧﻪ ﻟګﻴﺪﻩ‪.‬‬

‫‪ ( ٢۴‬ﭘﻪ ﻇﻔﺮﻧﺎﻣﻪ ﮐﯥ ﺩﺍﻧﻮﻡ ﺍﺭﻳﺎﺏ ﻟﻴﮑﻰ ﺷﻮﻯ ﺍﻭ ﻣﻄﻠﺐ ﻳﯥ ﻳﻘﻴﻨﺎً ﻫﻤﺪﺍ ﻧﻨﻨۍ ﺩ ځﺎځﻴﻮ ﺍﺭﻳﻮﺏ ﺩﺭﻩ ﺩﻩ ﭼﯥ‬
‫ﺭﺍﻭﺭټﻲ ﻳﯥ ﻫﻢ ﺍﻳﺮﻳﺎﺏ ﻟﻴﮑﻰ ﺍﻭ ﺩﺍﺳﯥ ﻳﯥ ﻣﻌﺮﻓﻰ ﮐﻮﻯ‪:‬‬

‫ﺩﺍﺭﻳﺎﺏ ﺩﺭﻩ ﭘﯧﻮﺍړ ﻏﺮﺏ ﺗﻪ ﺷﻤﺎﻻً ﺍﻭ ﺟﻨﻮﺑﺎً ﭘﺮﺗﻪ ﺍﻭﺷﻞ ﮐﺮﻭﻩ ﺍﻭږﺩﻩ ﺩﻩ‪ .‬ﺍﻭﺍﺭﻩ ځﻤﮑﻪ ﻳﯥ ﮐﻤﻪ ﺩﻩ ﺧﻮ ډﯦﺮﻩ‬
‫ﻣﺜﻤﺮﻩ ﺩﺭﻩ ﺩﻩ‪ .‬ﺍﻭﺳﯧﺪﻭﻧﮑﻰ ﻳﯥ ځﺎځﻰ ﺩﻯ‪ ) .‬ﺭﺍﻭﺭټﻰ ‪ ،‬ﻫﻤﺪﺍ ﻭړﺍﻧﺪې ﻳﺎﺩ ﺷﻮﻯ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.(٨١‬‬

‫‪ ( ٢۵‬ﺷﻠﻮ ﺯﺍﻥ ﻳﺎ ﺷﻨﻮﺯﺍﻥ ﺩ ﭘﯧﻮﺍړ ﺷﺮﻕ ﺗﻪ ﻳﻮﻩ ﻟﻮﻳﻪ ﺩﺭﻩ ﺩﻩ ﭼﯥ ﺷﻤﺎﻻً ﺍﻭ ﺟﻨﻮﺑﺎً ﭘﺮﺗﻪ ﺍﻭ ‪ ،‬ﺍﻭﻩ ﮐﺮﻭﻩ ﺍﻭږﺩﻩ‬
‫ﺩﻩ‪ .‬ﺩﺍ ﺩﺭﻩ ﭘﻪ ﺷﻤﺎﻝ ﮐﯥ ﻟﻪ ﺳﭙﻴﻦ ﻏﺮﻩ ﺳﺮﻩ ﻳﻮ ځﺎﻯ ﮐﯧږﻱ‪ .‬ﻳﻮ ﮐﻮﭼﻨﻰ ﺳﻴﻨﺪ ﻫﻢ ﻭﺭﻧﻪ ﺭﺍﻭﺯﻱ ﺍﻭ ﺩﭘﯧﻮﺍړ ﻟﻪ‬
‫ﺳﻴﻨﺪ ﺳﺮﻩ ﻳﻮ ځﺎﻯ ﮐﯧږﻱ‪ .‬ﺍﻭﺳﻴﺪﻭﻧﮑﻰ ﻳﯥ ﺗﻮﺭﻱ ﺩﻱ‪ ،‬ﻫﻮ ﻳﻮ څﻪ ﺍﻭ ﺍﻧﮑﺎﺭ ﺍﻭ ﻫﻐﻪ ﺟټﺎﻥ ﻫﻢ ﭘﮑﯥ ﺍﻭﺳﻴږﻱ‬
‫ﭼﯥ ﺍﺻﻠﻰ ﻗﺒﯧﻠﻪ ﻳﯥ ﭘﻪ ﭘﻨﺠﺎﺏ ﮐﯥ ﭘﺮﺗﻪ ﺩﻩ ‪ ).‬ﺭﺍﻭﺭټﻰ ‪ ،‬ﻫﻤﺪﺍ ﻭړﺍﻧﺪې ﻳﺎﺩ ﺷﻮﻯ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪(٨١‬‬

‫‪ ( ٢۶‬ﺩﺍ ځﺎﻯ ﭼﯥ ﭘﻪ ﻇﻔﺮﻧﺎﻣﻪ ﮐﯥ ﺑﺎﻧﻮ ﻟﻯﮑﻞ ﺷﻮﻯ ﻫﻤﺪﺍ ﻧﻨﻰ ﺑﻨﻮ ﺩﻯ‪.‬‬

‫‪ ( ٢٧‬ﺩ ﺑﻴﺮﻭﻧﻰ ﭘﻪ ﻳﻮﻩ ﺭﺳﺎﻟﻪ‪ ،‬ﺍﻟﺠﻮﺍﻫﺮ ‪ ،‬ﮐﯥ ﭼﯥ ﭘﻪ ﺗﺨﻤﻴﻦ ‪ ١٠۴٠‬ﻣﻴﻼﺩﻱ ﮐﯥ ﻟﻴﮑﻞ ﺷﻮې ﺩﻩ‪ ،‬ﺩ ) ﺗﻐﺮ (‬
‫ﭘﻪ ﻧﺎﻣﻪ ﻯﻮ ځﺎﻯ ﻳﺎﺩ ﺷﻮﻯ ﺍﻭ ﻣﻮﻗﻌﻴﺖ ﻳﯥ ﺩ ﭘښﺘﻨﻮ ﺑﻪ ﺳﻴﻤﻪ ﮐﯥ ښﻮﺩﻝ ﻭﻯ ﺩﻯ‪ .‬ﺑﯧﺮﻭﻧﻰ ﻟﻴﮑﻰ ﭼﯥ ﻳﻮ ډﻭﻝ‬
‫ﺳﺮﻩ ﺯﺭ ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﭘﻪ ﺗﻐﺮ ﮐﯥ ﭘﻴﺪﺍ ﮐﯧږﻯ ‪) .‬ﺑﻴﺮﻭﻧﻰ ‪ ،‬ﺍﻟﺠﻮﺍﻫﺮ ‪ ،‬ﻣﺦ ‪. (٢٣٣‬‬

‫ﮐﯧﺪﻯ ﺷﻰ ﭼﯥ ﺩ ﺑﻴﺮﻭﻧﻰ )ﺗﻐﺮ( ﻫﻤﺪﻏﻪ ﺩ ﻇﻔﺮﻧﺎﻣﯥ ﺍﻭ ﺑﺎﺑﺮ ﻧﺎﻣﯥ ﺩ ﻧﻐﺮ ﺳﻴﻤﻪ ﻭﻱ‪ .‬ښﺎﻳﻰ ﺩﺍﻟﺠﻮﺍﻫﺮ ﮐﻮﻡ‬
‫ﻧﺎﺳﺦ ﺩ ﻧﻐﺮ ﺩ ﮐﻠﻤﯥ ﺍﻭﻟﯥ ﺑﺮﺧﯥ ﺗﻪ ‪ ،‬ﺳﻬﻮﺍً ‪ ،‬ﺩﻳﻮﻩ ټﮑﻰ ﭘﺮ ځﺎﻯ ﺩﻭﻩ ټﮑﻰ ﺍﻳښﻰ ﻭﻱ ﺍﻭ ﻟﻪ ﻧﻐﺮ ﻧﻪ ﻳﯥ ﺗﻐﺮ‬
‫ﺟﻮړ ﮐړﻯ ﻭﻱ‪ .‬ﮐﻪ ﺧﺒﺮﻩ ﺩﺍﺳﯥ ﻭﻱ ‪ ،‬ﻧﻮ ﻧﻐﺮ ﺑﻪ ﭘﻮﺭﻩ ﺯﻭړ ﻧﻮﻡ ﻭﻱ‪.‬‬

‫‪ ( ٢٨‬ﺩﺍ ﮐﻠﻤﻪ ﺑﻪ ﻇﻔﺮﻧﺎﻣﻪ ﮐﯥ ﭘﻨﻴﺎﻥ ﻟﻯﮑﻞ ﺷﻮې ﺍﺻﻞ ﻳﯥ ﻳﻘﻴﻨﺎً ﭘﺆﻳﺎﻥ ﺩﻯ‪ .‬ﭘړﻳﺎﻥ ﺩ ﺣﻤﮑﻨﻮ ﻯﻮﻩ ﭘښﻪ ﺩﻩ ﺍﻭ‬
‫ﺍﺭ ﺍﻭﺳﻪ ﻫﻢ ﺩﻫﻤﺪې ﺳﻴﻤﯥ ﭘﻪ ﺷﺎﻭﺧﻮﺍ ﮐﯥ ﭘﺮﺍﺗﻪ ﺩﻱ‪ .‬څﺮﻧګﻪ ﭼﯥ ﺑﻪ ﻓﺎﺭﺳﻰ ﮐﯥ )ړ( ﻧﺸﺘﻪ ﻧﻮ ﻣﺆﻟﻒ ﺩ )ړ(‬
‫ﭘﺰ ځﺎﻯ )ﺭ( ﺍﻭ )ﻥ( ﻟﻴﮑﻠﻰ ﺩﻯ‪ .‬ﭘﻪ ﭘﯧښﻮﺭ ﮐﯥ ﺗﺮ ﺍﻭﺳﻪ ﻫﻢ ﮐﻠﻪ )ڼ( ﺩ )ﻧړ( ﭘﻪ ﺷﮑﻞ ﻟﻴﮑﻞ ﮐﻴږﻯ‪.‬‬

‫‪ ( ٢٩‬ﺩﺍ ﮐﻠﻤﻪ ﭘﻪ ﺑﯧﺨﻰ ﻏﺎﻟﺐ ګﻮﻣﺎﻥ ﮐﺮ ﻻڼﻲ ﺩﻩ‪ .‬ﺧﻮ ﭘﻪ ﻇﻔﺮﻧﺎﻣﻪ ﮐﯥ ﮐﻼﻧﻰ ﺍﻭ ﭘﻪ ﺑﺎﺑﺮ ﻧﺎﻣﻪ ﮐﯥ ﮐﺮﺍﻧﻰ‬
‫ﻟﻴﮑﻞ ﻭې ﺩﻩ ﺍﻭ ﺩﺩې ﺧﺒﺮې ﺩﻟﻴﻞ ﺩﺍﺩﻯ ﭼﯥ )ڼ( ﻧﻪ ﺩﻇﻔﺮﻧﺎﻣﻰ ﭘﻪ ژﺑﻪ ﮐﯥ ﺗﻪ ﺍﻭ ﻧﻪ ﺩ ﺑﺎﺑﺮ ﻧﺎﻣﻰ ﭘﻪ ژﺑﻪ ﮐﯥ‬
 ‫ﺍﻭ ځﮑﻪ ﻧﻮ ﭘﻪ )ﺭ( ﺍﻭ )ﻝ( ﭼﯥ )ڼ( ﺗﻪ ډﻳﺮ ﻧږﺩې ﻏږﻭﻧﻪ ﺩﻱ ښﻮﺩﻝ ﺷﻮﻱ ﺩﻱ‪.‬‬

‫‪ ( ٣٠‬ﻣﻌﻈﻢ ﺷﺎﻩ ‪ ،‬ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻰ ‪ ،‬ﻣﺦ ‪.٨‬‬

‫‪ ( ٣١‬ﺩ ﺗﺎﺭﻳﺦ ګﺮﺩﯦﺰﻯ ﻣﺤﺸﻰ ‪ ،‬ﻋﺒﺪﺍﻟﺤﻰ ﺣﺒﻴﺒﻰ‪ ،‬ﺩﺍ ځﺎﻯ ﺩ ﭼﺎﺭ ﮐﺎﺭﻭ ﺍﻭﺳﻨﻰ ﻫﻮﭘﻴﺎﻥ ﺑﻮﻟﻰ ‪ .‬ﺗﺎﺭﻳﺦ‬
‫ګﺮﺩﯦﺰﻱ‪ ،‬ﻣﺦ ‪.۴٣٨‬‬

‫‪ ( ٣٢‬ګﺮﺩﯦﺰﻱ ‪ ،‬ﻋﺒﺪﺍﻟﺤﻰ ﺑﻦ ۍﺣﺎک ‪ ،‬ﺗﺎﺭﻳﺦ ګﺮﺩﯦﺰﻯ ‪ ،‬ﻣﺦ ‪.۴٣٨‬‬

‫‪ ( ٣٣‬ﻣﻌﻈﻢ ﺷﺎﻩ ‪ ،‬ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻰ ‪ ،‬ﻣﺦ ‪.۵‬‬

‫‪ ( ٣۴‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٣۵‬‬

‫‪ ( ٣۵‬ﻫﻤﺪﺍ ﺍﺛﺮ‪ ،‬ﻣﺦ ‪.۴٢‬‬

‫‪ ( ٣۶‬ډﻭﺭﻥ ‪ ،‬ﺑﺮﻧﺎﺭﺩ‪ ،‬ﺩﺍﻓﻐﺎﻧﺎﻧﻮ ﺗﺎﺭﻳﺦ ‪ ،‬ﻳﺎﺩﺩﺍﺷﺘﻮﻧﻪ ‪ ،‬ﻣﺦ ‪.٧۶‬‬

‫‪ ( ٣٧‬ﻧﺴﻮﻯ ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ‪ ،‬ﺳﻴﺮﺕ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻣﻨﮑﺒﺮﻧﻰ ‪ ،‬ﻣﺦ ‪.٩١‬‬

‫‪ ( ٣٨‬ﺳﻤﺮ ﻗﻨﺪﻯ ‪ ،‬ﻋﺒﺪﺍﻟﺮﺯﺍﻕ‪ ،‬ﻣﻄﻴﻊ ﺍﻟﺴﻌﺪﻳﻦ ‪ ،‬ﻣﺦ ‪.٢٣‬‬

‫‪ ( ٣٩‬ﺑﻴﻬﻘﻰ ‪ ،‬ﺧﻮﺍﺟﻪ ﺍﺑﻮﺍﻟﻔﻀﻞ ‪ ،‬ﺗﺎﺭﻳﺦ ﺑﻴﻬﻘﻰ ‪ ،‬ﻣﺦ ‪.٢۵۶‬‬

‫‪ ( ۴٠‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٢۶٠‬‬

‫‪ ( ۴١‬ﻫﻤﺪﺍ ‪ ،‬ﺍﺛﺮ‪ ،‬ﻣﺦ ‪٢٧١‬‬

‫‪ ( ۴٢‬ﻫﻤﺪﺍ ﺍﺛﺮ‪ ،‬ﻣﺦ ‪.۴٢۵‬‬

‫‪ ( ۴٣‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ‪. ۴٩٩‬‬

‫‪ ( ۴۴‬ﻓﺨﺮ ﻣﺪﺑﺮ ‪ ،‬ﻣﺒﺎﺭﮐﺸﺎﻩ ‪ ،‬ﺁﺩﺍﺏ ﺍﻟﺤﺮﺏ ‪ ،‬ﻣﺦ ‪.٣١۵-٣١۶‬‬

‫‪ ( ۴۵‬ﻫﺮﻭﻯ ‪ ،‬ﻧﻌﻤﺖ ﺍﷲ ‪ ،‬ﻣﺨﺰﻥ ﺍﻓﻐﺎﻧﻰ ‪ ،‬ټﻮک ‪ ،١‬ﻣﺨﻮﻧﻪ ‪١١۶-١١٩‬‬

‫‪ ( ۴۶‬ډﻭﺭﻥ ‪ ،‬ﺩ ﺍﻓﻐﺎﻧﺎﻧﻮ ﺗﺎﺭﻳﺦ ‪،‬ﻳﺎﺩﺍﺷﺘﻮﻧﻪ ‪ ،‬ﻣﺦ ‪. ٧٩‬‬

‫‪ ( ۴٧‬ﺑﮑﺮﺍﻥ‪ ،‬ﻣﺤﻤﺪ ‪ ،‬ﺟﻬﺎﻥ ﻧﺎﻣﻪ ‪ ،‬ﻣﺦ ‪.٧٣‬‬

‫‪ ( ۴٨‬ګﺎﻧﮑﻮﻓﺴﮑﻰ ‪ ،‬ﺩ ﭘﺎﮐﺴﺘﺎﻥ ﺧﻠﮏ ‪ ،‬ﻣﺦ ‪.١٣٠‬‬

‫‪ ( ۴٩‬ﺍﺑﻦ ﺑﻄﻮﻃﻪ ‪ ،‬ﺳﻔﺮﻧﺎﻣﻪ‪ ،‬ټﻮک ‪ ، ١‬ﻣﺦ ‪.۴۴۶‬‬

‫‪ ( ۵٠‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻫﻤﺪﺍ ټﻮک ‪ ،‬ﻫﻤﺪﺍ ﻣﺦ‪.‬‬

 ‫‪ ( ۵١‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻫﻤﺪﺍ ټﻮک ‪ ،‬ﻫﻤﺪﺍ ﻣﺦ‪ ( ۵٢ .‬ﻣﻌﻈﻢ ﺍﻩ ‪ ،‬ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻰ ‪ ،‬ﻣﺦ ‪.۵‬‬

‫‪ ( ۵٣‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٧‬‬

‫‪ ( ۵۴‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٨-٩‬‬

‫‪ ( ۵۵‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٣۶‬‬

‫‪ ( ۵۶‬ﺣﺪﻭﺩ ﺍﻟﻌﺎﻟﻢ ‪ ،‬ﻣﺦ ‪.٣٧٩‬‬

‫‪ ( ۵٧‬ﻫﻤﺪﺍ ﻫﻤﺪﺍ ﻣﺦ‪.‬‬

‫‪ ( ۵٨‬ﻫﻤﺪﺍ ﺍﺛﺮ‪ ،‬ﻣﺦ ‪. ٣۶۵‬‬

‫‪ ( ۵٩‬ﻋﺘﺒﻰ ‪ ،‬ﺗﺎﺭﻳﺦ ﻳﻤﻴﻨﻰ ‪ ،‬ﻣﺦ ‪.٣٣‬‬

‫‪ ( ۶٠‬ﺍﺑﻦ ﺍﺛﻴﺮ ‪ ،‬ﮐﺎﻣﻞ ‪ ،‬ټﻮک ‪ ، ١۵‬ﻣﺦ ‪.١٠٢‬‬

‫‪ ( ۶١‬ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﻀﻞ ﺍﷲ ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺘﻮﺍﺭﻳﺦ ‪ ،‬ﻣﺦ ‪.١۶‬‬

‫‪ ( ۶٢‬ﻓﺮﺷﺘﻪ ‪ ،‬ﻣﺤﻤﺪ ﻗﺎﺳﻢ ‪ ،‬ﺗﺎﺭﻳﺦ ﻓﺮﺷﺘﻪ ﻣﺦ ‪ ( ۶٣ .۴٣‬ﻣﻴﺮ ﺧﻮﺍﻧﺪ‪ ،‬ﺭﻭﺿﺔ ﺍﻟﺼﻔﺎ ‪ ،‬ټﻮک ‪ ، ۴‬ﻣﺦ ‪.٩٢‬‬

‫‪ ( ۶۴‬ﺑﻴﺮﻭﻧﻰ ‪ ،‬ﺩ ﻫﻨﺪ ﺗﺎﺭﻳﺦ ‪ ،‬ټﻮک‪ ، ١‬ﻣﺦ ‪.١٩٩‬‬

‫‪ ( ۶۵‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻫﻤﺪﺍ ټﻮک ‪ ،‬ﻣﺦ ‪.٢٠٨‬‬

‫‪ ( ۶۵‬ﭘﻪ ﭘﺨﻮﺍﻧﻮ ﺁﺛﺎﺭﻭ ﮐﯥ ﺩ )ﺩﻫﮏ( ﮐﻠﻤﻪ ﺩﻯﻮﻩ ځﺎﻯ ﺩﻧﺎﻣﻪ ﺑﻪ ﺣﻴﺚ ﺑﻴﺎ ﺑﻴﺎ ﺭﺍﻏﻠﯥ ﺩﻩ ﺍﻭ ﺩﺍﺳﯥ ښﮑﺎﺭﻱ‬
‫ﺟﯥ ﭘﺪې ﺁﺛﺎﺭﻭ ﮐﯥ ﺑﯧﻞ ﺑﯧﻞ ځﺎﻯﻮﻧﻪ ﺩﺩﻫﮏ ﺑﻪ ﻧﺎﻣﻪ ﻯﺎﺩ ﺷﻮﻯ ﺩﻱ‪ .‬ﺧﻮ ﮐﻮﻡ ځﺎﻯ ﭼﯥ ﺩ ﻏﺰﻧﻮﻳﺎﻧﻮ ﺩ ﻋﺼﺮ‬
‫ځﻴﻨﯥ ﻣﺆﻟﻔﻴﻦ ﺍﻭ ﺷﺎﻋﺮﺍﻥ ﻟﮑﻪ ﻋﺒﺪﺍﻟﺤﻰ ګﺮﺩﯦﺰﻯ ﺍﻭ ﻣﺴﻌﻮﺩ ﺳﻌﺪ ﺳﻠﻤﺎﻥ ﺩﺩﻫﮏ ﭘﻪ ﻧﺎﻣﻪ ﻯﺎﺩﻭﻯ ﺩﻫﻐﻪ‬
‫ﻣﻮﻗﻌﻴﺖ ﻏﺰﻧﻰ ﺗﻪ ﻧﮋﺩې ښﮑﺎﺭﻱ‪ .‬ﺍﻭﺱ ﺩ ﻏﺰﻧﻰ ﺍﻭ ﺯﺭﻣﻠﯥ ﺗﺮ ﻣﻨځ ﻯﻮ ځﺎﻯ ﺩﺩﻫﮏ ﭘﻪ ﻧﺎﻣﻪ ﻳﺎﺩﯦږﻯ ﺧﻮ‬
‫ﺳړﻯ ﭘﻪ ﮐﺎﻣﻞ ﻳﻘﻴﻦ ﻧﻪ ﺷﻰ ﻭﻳﻠﻰ ﭼﯥ ﺩﺍ ﺑﻪ ﻫﻐﻪ ﺩ ګﺮﺩﯦﺰﻱ ﺍﻭ ﻣﺴﻌﻮﺩ ﺳﻌﺪ ﺩﻫﮏ ﻭﻯ‪.‬‬

‫ﺧﻮ ﮐﻮﻡ ځﺎﻯ ﺗﻪ ﭼﯥ ﺑﯧﺮﻭﻧﻰ ﺩﻫﮏ ﻭﺍﻯﻰ ﻫﻐﻪ ﺩﺍﻟﺼﻴﺪﻧﯥ ﺩ ﻧﺎﺷﺮ ﺍﻭ ﻣﺤﺸﻰ ‪ ،‬ﺯﮐﻰ ﻭﻟﻴﺪﻯ ﺗﻮﻏﺎﻥ ‪ ،‬ﭘﻪ‬
‫ﻋﻘﻴﺪﻩ ﺩﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﻧﻨﻨۍ ډﮐﻪ ﺩﻩ ﭼﯥ ﺩﻧﻨګﺮﻫﺎﺭ ﺩﻭﻻﻳﺖ ﭘﻪ ﻧﻬﺎﻳﻰ ﺷﺮﻗﻰ ﺑﺮﺧﻪ ﮐﯥ ﺩ ﺧﻴﺒﺮ ﺩﻟﻮﻳﯥ ﻻﺭې ﭘﻪ‬
‫ﺳﺮ ﭘﺮﺗﻪ ﺩﻩ‪.‬‬

‫‪ ( ۶٧‬ﺑﻴﺮﻭﻧﻰ ‪ ،‬ﺻﻴﺪﻧﻪ‪ ،‬ﺍﻧګﺮﻳﺰﻯ ﺗﺮﺟﻤﻪ ‪ ،‬ﻣﺦ ‪.٢۴‬‬

‫‪ ( ۶٨‬ﺩ ﺻﻴﺪﻧﯥ ﺍﻧګﺮﻳﺰﻯ ﻣﺘﺮﺟﻢ ﺩﺍ ﮐﻠﻤﻪ )ﺍﻓﻐﺎﻧﺴﺘﺎﻥ( ﻟﻴﮑﻠﯥ ﺩﻩ ﺧﻮ ﭘﻪ ﺍﮐﺜﺮﻭ ﻋﺮﺑﻰ ﻧﺴﺨﻮ ﮐﯥ )ﺟﺒﺎﻝ‬
‫ﺍﻻﻓﻐﺎﻧﻴﻪ( ﺭﺍﻏﻠﯥ ﺩﻩ ﺍﻭ ﺻﺤﻴﺢ ﺷﮑﻞ ﻳﯥ ﻫﻢ ﻫﻤﺪﺍ ﻭﺭﻭﺳﺘﻰ ښﮑﺎﺭﻱ‪.‬‬

‫‪ ( ۶٩‬ﺑﻴﺮﻭﻧﻰ ‪ ،‬ﺻﻴﺪﻧﻪ ﺍﻧګﺮﻳﺰﻯ ﺗﺮﺟﻤﻪ ‪،‬ﻣﺦ ‪.١٧٣‬‬

 ‫‪ ( ٧٠‬ﺑﻴﺮﻭﻧﻰ ‪ ،‬ﺍﻟﺠﻮﺍﻫﺮ ‪ ،‬ﻣﺦ ‪.٩٢‬‬

‫‪ ( ٧١‬ﭘﺪې ﻧﺴﺨﻪ ﮐﯥ ﺩﺍ ﮐﻠﻤﻪ ﺟﺒﺎﻝ ﺍﻻﻓﺎﻋﻨﻴﻪ ﻟﻯﮑﻞ ﺷﻮې ﺩﻩ ﺧﻮ ﺩ ﺍﻟﺒﻴﺮﻭﻧﻰ ﺍﻭ ﻧﻮﺭﻭ ﻟﻪ ﻟﻴﮑﻨﻮ ﺍﻭ‬
‫ﺩﻧﺨﺒﺔﺍﻟﺪﻫﺮ ﺩ ﺑﺤﺚ ﻟﻪ ﻗﺮﻳﻨﯥ ﺍﻭ ﭘﻪ ﻋﻴﻦ ﻋﺒﺎﺭﺕ ﮐﯥ ﻟﻪ ﻧﻮﺭﻭ ﻳﺎﺩﻭ ﻭﻭ ﻧﻮﻣﻮﻧﻮ ﻧﻪ څﺮګﻨﺪﻯږﻯ ﭼﯥ ﺍﺻﻞ‬
‫ﻳﯥ ﺟﺒﺎﻝ ﺍﻻﻓﻐﺎﻧﻴﻪ ﺩﻩ‪.‬‬

‫‪ ( ٧٢‬ﺩ ﻣﺸﻘﻰ ‪ ،‬ﻧﺨﺒﺔﺍﻟﺪﻫﺮ ‪ ،‬ﻣﺦ ‪.٢٠‬‬

‫‪ ( ٧٣‬ﺭﻭﻧﻰ ‪ ،‬ﺩﻳﻮﺍﻥ ‪ ،‬ﻣﻘﺪﻣﻪ ‪ ،‬ﻣﺦ څﻠﻮﺭ‪.‬‬

‫‪ ( ٧۴‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ‪.١‬‬

‫‪ ( ٧۵‬ﺑﯧﺮﻭﻧﻰ ‪ ،‬ﺻﻔﺖ ﺍﻟﻤﻌﻤﻮﺭﻩ‪ ،‬ﻣﺦ ‪.٣٠‬‬

‫‪ ( ٧۶‬ﺑﯧﺮﻭﻧﻰ ‪ ،‬ﺩﻫﻨﺪ ﺗﺎﺭﻳﺦ ‪،‬ټﻮک ‪ ، ١‬ﻣﺦ ‪.٢٠۶‬‬

‫‪ ( ٧٧‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ټﻮک ‪ ، ١‬ﻣﺦ ‪.٢۵٩‬‬

‫‪ ( ٧٨‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ټﻮک ‪ ، ١‬ﻣﺦ ‪.٣١٧‬‬

‫‪ ( ٧٩‬ﻣﻨﻬﺎﺝ ﺍﻟﺪﻳﻦ ‪ ،‬ﻃﺒﻘﺎﺕ ﻧﺎﺻﺮﻯ ‪ ،‬ﺩﺭﺍﻭﺭټﻰ ﺍﻧګﺮﻳﺰﻯ ﺗﺮ ﺟﻤﻪ ‪ ،‬ټﻮک ‪ ١‬ﻣﺦ ‪.٧۶‬‬

‫‪ ( ٨٠‬ﻓﺮﺷﺘﻪ ‪ ،‬ﺗﺎﺭﻳﺦ ﻓﺮﺷﺘﻪ ‪ ،‬ﻣﺦ ‪.۴١٠‬‬

‫‪ ( ٨١‬ﻓﺨﺮ ﻣﺪﺑﺮ ‪ ،‬ﻣﺒﺎﺭﮐﺸﺎﻩ ‪ ،‬ﺁﺩﺍﺏ ﺍﻟﺤﺮﺏ ‪ ،‬ﻣﺦ ‪.٣١۵-٣١۶‬‬

‫‪ ( ٨٢‬ﻓﺮﺷﺘﻪ ‪ ،‬ﺗﺎﺭﻳﺦ ﻓﺮﺷﺘﻪ ‪ ،‬ﻣﺦ ‪.٨٠‬‬

‫‪ ( ٨٣‬ﻣﻌﻈﻢ ﺷﺎﻩ ‪ ،‬ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻰ ‪ ،‬ﻣﺦ ‪.٣٠‬‬

‫‪ ( ٨۴‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٣٣‬‬

‫‪ ( ٨۵‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.۵۶‬‬

‫‪ ( ٨۶‬ﺩﺍ ﺩﺍﺳﺘﺎﻥ ﺩ ﺷﺎﻫﻨﺎﻣﯥ ﻟﻪ ﻣﺦ ‪ ۵٣٨‬ﻧﻪ ﺗﺮ ﻣﺦ ‪ ۵۴۴‬ﭘﻮﺭې ﺭﺍﻏﻠﻰ ﺩﻯ‪.‬‬

‫‪ ( ٨٧‬ﻓﺮﺩﻭﺳﻰ ‪ ،‬ﺷﺎﻫﻨﺎﻣﻪ ‪ ،‬ﻣﺦ ‪.۵٣٨‬‬

‫‪ ( ٨٨‬ﻫﺮﻭﻯ ‪ ،‬ﺳﻴﻔﻰ ‪،‬ﺗﺎﺭﻳﺨﻨﺎﻣﻪ ‪ ،‬ﻣﺦ ‪. ٢۵٠‬‬

‫‪ ( ٨٩‬ﺩﺍ ﻧﻮﻡ ﺑﻪ ﭘﻪ ﻏﺎﻟﺐ ګﻮﻣﺎﻥ ﺳﻮﺭﻱ ﻭﻱ‪..‬‬

‫‪ ( ٩٠‬ﻫﺮﻭﻯ ‪ ،‬ﺳﻴﻔﻰ ‪ ،‬ﺗﺎﺭﻳﺨﻨﺎﻣﻪ ‪ ،‬ﻣﺦ ‪.٢١٠‬‬

 ‫‪ ( ٩١‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٢٢۴‬‬

‫‪ ( ٩٢‬ﺩﺍ ﮐﻠﻤﻪ ﭼﯥ ﭘﻪ ﺗﺎﺭﻳﺨﻨﺎﻣﻪ ﮐﯥ )ﺗﺮﻯ( ﻟﻯﮑﻞ ﺷﻮې ﺩﻩ‪،‬ﭘﻪ ﺍﺻﻞ ﮐﯥ ‪ ،‬ﭘﻪ ﺑﯧﺨﻰ ﻏﺎﻟﺐ ګﻮﻣﺎﻥ )ﺗﺮﻳﻦ (‬
‫ﺩﻩ ځﮑﻪ ﮐﻮﻣﻪ ﺳﻴﻤﻪ ﭼﯥ ﭘﺪې ځﺎﻯ ﮐﯥ ﺳﻴﻔﻰ ﭘﺮې ﻏږﻳږﻱ ‪ ،‬ﻫﻐﻪ ﻟﻪ ډﻳﺮ ﺑﺨﻮﺍﻧﻪ ﺩ ﺗﺮﻯﻨﻮ ټﺎټﻮﺑﻰ ﺩﻯ‪ .‬ﻟﮑﻪ‬
‫څﻨګﻪ ﭼﯥ ﻣﻮږ ﺩﺩې ﻟﻯﮑﻨﻰ ﺩﺩﺭې ﻯﻢ ﻓﺼﻞ ﺑﻪ ﭘﺎﻯ ﮐﯥ ﭘﻪ )ﺿﺮﻭﺭﻯ ﻳﺎﺩﻭﻧﻪ( ﮐﯥ ﺍﻭ ﻫﻤﺪﻏﻪ ﺭﺍﺯ ﭘﻪ‬
‫ﺷﭙږﻡ ﻓﺼﻞ ﮐﯥ ﺧﺒﺮﻯ ﭘﺮې ﮐړﻱ ﺩﻱ‪ ،‬ﺩ ﺗﺮﻳﻨﻮ ﺩ ﻗﻮﻡ ﻧﻮﻡ ﺩ ﭘښﺘﻨﻮ ﺩﺑﻞ ﻫﺮ ﻗﻮﻡ ﻟﻪ ﻧﺎﻣﻪ ﻧﻪ ﭘﺨﻮﺍ ﺑﻪ ﺍﺳﻼﻣﻰ‬
‫ﺁﺛﺎﺭﻭ ﮐﯥ ﺭﺍﻏﻠﻰ ﺩﻯ ‪.‬‬

‫‪ ( ٩٣‬ﻫﺮﻭﻯ ‪ ،‬ﺳﻴﻔﻰ ‪ ،‬ﻣﺦ ‪.٢٧١‬‬

‫‪ ( ٩۴‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٣٠٢‬‬

‫‪ ( ٩۵‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.٢٠٠‬‬

‫‪ ( ٩۶‬ﭼﺎﺳﻔﺰﺍﺭﻯ ﺯﻣﭽﻰ ‪ ،‬ﺭﻭﺿﺎﺕ ﺍﻟﺠﻨﺎﺕ ‪ ،‬ټﻮک ‪ ، ١‬ﻣﺦ ‪.٣۴١‬‬

‫‪ ( ٩٧‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﻣﺦ ‪.١١٢‬‬

‫‪ ( ٩٨‬ﺳﻤﺮ ﻗﻨﺪﻯ ‪ ،‬ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ‪ ،‬ﻣﻄﻠﻊ ﺍﻟﺴﻌﺪ ﻳﻦ ‪ ،‬ﺩﻭﻫﻢ ټﻮک ﻟﻮﻣړﻯ ﺟﺰء ‪ ،‬ﻣﺦ ‪.٣۵۶‬‬

‫‪ ( ٩٩‬ﻫﻤﺪﺍ ﺍﺛﺮ ‪ ،‬ﺩﮐﺎﺑﻞ ﺩﺍﻧﺠﻤﻦ ﻓﻠﻤﻰ ﻧﺴﺨﻪ ‪ ،‬ﻣﺦ ‪.٢۴١‬‬

‫‪ ( ١٠٠‬ﻣﻌﻈﻢ ﺷﺎﻩ ‪ ،‬ﺗﻮﺍﺭﻳﺦ ﺣﺎﻓﻆ ﺭﺣﻤﺖ ﺧﺎﻧﻰ ‪ ،‬ﻣﺦ ‪.٢۶‬‬

‫‪ ( ١٠١‬ﻋﺘﺒﻰ ‪ ،‬ﺗﺎﺭﻳﺦ ﻳﻤﻴﻨﻰ ‪ ،‬ﺩ ﺟﺮﻓﺎﺩﻗﺎﻧﻰ ﺗﺮﺟﻤﻪ ‪ ،‬ﻣﺦ ‪.٢٨۵‬‬

‫‪ ( ١٠٢‬ﺍﺑﻦ ﺍﺛﻴﺮ ‪ ،‬ﮐﺎﻣﻞ ‪ ،‬ټﻮک ‪ ١۵‬ﻣﺦ ‪.٣٠١‬‬

‫‪ ( ١٠٣‬ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﻀﻞ ﺍﷲ ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻣﺦ ‪.١۵١-١۵٢‬‬

‫‪ ( ١٠۴‬ﭘﺪې ﻋﺒﺎﺭﺍﺗﻮ ﺯﻣﺎ ﺳﺮښﻪ ﺧﻼﺹ ﻧﻪ ﻭ ﺍﻭ ښﺎﻳﻰ ﭼﯥ ﭘښﺘﻮ ﺗﺮﺟﻤﻪ ﻳﯥ ﺑﻴﺨﻰ ﺻﺤﻴﺢ ﻧﻪ ﻭﻯ‪.‬‬

‫‪ ( ١٠۵‬ﺟﻮ ﻳﻨﻰ ‪ ،‬ﻋﻼءﺍﻟﺪﻳﻦ ‪ ،‬ﺗﺎﺭﻳﺦ ﺟﻬﺎﻧﮑﺸﺎﻯ ‪،‬ﻣﺦ ‪.١٣٢‬‬

‫‪ ( ١٠۶‬ﻓﺮﺷﺘﻪ ‪ ،‬ﺗﺎﺭﻳﺨﻔﺮﺷﺘﻪ ‪ ،‬ﺩ ﺑﺮګﺰ ﺍﻧګﺮﻳﺰﻯ ﺗﺮﺟﻤﻪ ‪ ،‬ټﻮک‪، ١،‬ﻣﺦ ‪.۶‬‬

‫‪ ( ١٠٧‬ﺍﺑﻦ ‪ ،‬ﺑﻄﻮﻃﺘﻪ ‪ ،‬ټﻮک‪ ،١‬ﻣﺨﻮﻧﻪ ‪.۵٧۵-۵٧٨‬‬

‫‪ ( ١٠٨‬ﻫﻤﺪﺍ ﺍﺛﺮ ﻫﻤﺪﺍ ټﻮک ‪ ،‬ﻣﺦ ‪. ۶٣٣‬‬