‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ)ﻣﺠﻠﻪ ﻋﻠﻤﻲـ ﭘﮋﻭﻫﺸﻲ(‬

‫ﺩﺍﻧﺸﻜﺪﻩ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ ﺩﺍﻧﺸﮕﺎﻩ ﻛﺎﺷﺎﻥ‬

‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‪ ،‬ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ‪ ،88‬ﺹ‪216-185‬‬

‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬

‫∗‬
‫ﻧﺎﺻﺮ ﻧﻴﻜﻮﺑﺨﺖ‬
‫∗∗‬
‫ﺳﻴﺪ ﻋﻠﻲ ﻗﺎﺳﻢﺯﺍﺩﻩ‬

‫
ﭼﻜﻴﺪﻩ‪:‬‬
‫ﭼﮕﻮﻧﮕﻲ ﺍﻗﺘﺒﺎﺱ ﻭ ﺗﺄﺛﻴﺮﭘﺬﻳﺮﻱ ﻓﺮﻗﻪﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺗﺼﻮﻑ‪ ،‬ﺍﺯ ﺑﺮﺧـﻲ ﺁﺩﺍﺏ‪ ،‬ﺍﻋﻤـﺎﻝ ﻭ ﻋﻘﺎﻳـﺪ‬
‫ﻣﺸﺎﺭﺏ ﻭ ﻣﻜﺎﺗﺐ ﻏﻴﺮ ﺍﺳﻼﻣﻲ‪ ،‬ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﻛﺎﻧﻮﻥ ﺗﻮﺟﻪ ﻣﺤﻘﻘﺎﻧﻲ ﺑﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﭘـﻲ ﺗﺤﻠﻴـﻞ ﻭ‬
‫ﺗﺸﺮﻳﺢ ﺭﻳﺸﻪﻫﺎ ﻭ ﺧﺎﺳﺘﮕﺎﻩ ﺭﻓﺘﺎﺭ ﻭ ﺍﻓﻜﺎﺭ ﻣﻮﺟﻮﺩ ﺩﺭ ﺑﻴﻦ ﺑﺮﺧﻲ ﺍﺯ ﺻـﻮﻓﻴﺎﻥ ﻭ ﻋﺮﻓـﺎﻱ ﺍﻳﺮﺍﻧـﻲ ﻭ‬
‫ﺍﺳﻼﻣﻲﺍﻧﺪ‪ .‬ﻏﺎﻟﺐ ﺍﻳﻦ ﻣﺤﻘﻘﺎﻥ‪ ،‬ﺑﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺗﻔﺎﻕ ﻧﻈﺮ ﺩﺍﺭﻧـﺪ ﻛـﻪ ﺑﺮﺧـﻲ ﺍﺯ ﻣﺸـﺎﺑﻬﺖﻫـﺎﻱ‬
‫ﻣﻮﺟﻮﺩ ﺩﺭ ﺍﻓﻜﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﺻﻮﻓﻴﺎﻥ ﺑﺎ ﻣﻜﺎﺗﺐ ﻋﺮﻓﺎﻧﻲ ﺩﻳﮕﺮ ﭼﻮﻥ ﻋﺮﻓـﺎﻥ ﺑـﻮﺩﺍﻳﻲ‪ ،‬ﮔﻨﻮﺳـﺘﻴﻚ ﻭ‪...‬‬
‫ﻧﺸﺎﻧﻪﺍﻱ ﺍﺯ ﺗﺄﺛﻴﺮ ﻋﻘﺎﻳﺪ ﻭ ﺍﻋﻤﺎﻝ ﻣﻜﺎﺗﺐ ﻏﻴﺮ ﺑﻮﻣﻲ ﺩﺭ ﺣﻮﺯﺓ ﺗﺼﻮﻑ ﺍﻳﺮﺍﻧﻲـ ﺍﺳـﻼﻣﻲ ﺍﺳـﺖ‪ .‬ﺑـﺎ‬
‫ﻭﺟﻮﺩ ﺁﻧﻜﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻋﻘﺎﻳﺪ ﻳﺎ ﺍﻋﻤﺎﻝ ﺍﻗﺘﺒﺎﺳـﻲ ﺭﺍ ﻧﻤـﻲﺗـﻮﺍﻥ ﻣﻨﻔـﻲ ﻭ ﻣـﺎﻧﻊ ﺳـﻠﻮﻙ ﺩﺍﻧﺴـﺖ‪،‬‬
‫ﺑﻲﮔﻤﺎﻥ ﭘﺎﺭﻩﺍﻱ ﺍﺯ ﺩﻳﺪﮔﺎﻩﻫﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎـ ﺑﻪ ﺩﻟﻴﻞ ﺍﻟﮕﻮﭘﺬﻳﺮﻱ ﻣﺮﺩﻡ ﺍﺯﻛـﻼﻡ ﻭ ﺭﻓﺘـﺎﺭ ﺻـﻮﻓﻴﺎﻥــ‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﺁﺛﺎﺭ ﺑﺴﻴﺎﺭ ﻣﻨﻔﻲ ﻭ ﻭﻳﺮﺍﻧﮕﺮ ﺑﻪ ﭘﻴﻜﺮﺓ ﺟﺎﻣﻌﻪ ﻭﺍﺭﺩ ﻛﻨﺪ‪ .‬ﻳﻜـﻲ ﺍﺯ ﺍﻗﺘﺒـﺎﺱﻫـﺎﻱ ﻣﺨـﺮّﺏ ﻭ‬
‫ﺧﻄﺮﻧﺎﻙ ﺩﺭ ﺳﻠﻮﻙ ﺻـﻮﻓﻴﺎﻧﻪ‪ ،‬ﺍﻟﮕـﻮﺑﺮﺩﺍﺭﻱ ﭘـﺎﺭﻩﺍﻱ ﺍﺯ ﻓﺮﻗـﻪﻫـﺎﻱ ﺻـﻮﻓﻴﻪ ﻭ ﺻـﻮﻓﻲﻧﻤﺎﻫـﺎ ﺍﺯ‬
‫ﺭﻭﺵﻫﺎﻱ ﺷﻤﻨﻲ ﺩﺭ ﺭﺳﻴﺪﻥ ﺑﻪ ﺧﻠﺴﻪ ﻭ ﻧﺸﺌﮕﻲ ﺍﺳﺖ؛ ﻣﺴﺌﻠﻪﺍﻱ ﻛﻪ ﺗـﺎﻛﻨﻮﻥ ﺑـﺎ ﺟـﺪﻳﺖ ﺑـﻪ ﺁﻥ‬
‫ﺗﻮﺟﻬﻲ ﻧﺸﺪﻩ ﻭ ﻳﺎ ﺑﻪ ﺻﻮﺭﺕ ﻛﺎﻣﻼً ﺳﻄﺤﻲ ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﭘﮋﻭﻫﺶ‪ ،‬ﺿﻤﻦ ﺑﺮﺭﺳﻲ‬
‫ﻣﺮﺍﻡ ﻓﻜﺮﻱ ﺷﻤﻨﻴﺴﻢ‪ ،‬ﺑﻪ ﻣﺴـﺎﺋﻠﻲ ﻣﺎﻧﻨـﺪ ﭼﺮﺍﻳـﻲ ﻭ ﭼﮕـﻮﻧﮕﻲ ﺍﻗﺘﺒـﺎﺱ ﺑﺮﺧـﻲ ﺍﺯ ﺻـﻮﻓﻴﺎﻥ ﺍﺯ‬
‫ﺭﻭﺵﻫﺎﻱ ﺷﻤﻨﻴﺴﻤﻲ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ‪ ‬ﺧﻠﺴﻪ ﻭ ﺗﻮﻫ‪‬ﻢ ﻭ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﺳﺘﻐﺮﺍﻕ ﻭ ﻓﻨﺎ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
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ﻛﻠﻴﺪﻭﺍژﻩﻫﺎ‪:‬‬
‫ﺗﺼﻮﻑ ﺍﻳﺮﺍﻧﻲ‪ ،‬ﺍﺳﻼﻣﻲ‪ ،‬ﺷﻤﻨﻴﺴﻢ‪ ،‬ﺧﻠﺴﮕﻲ‪ ،‬ﺁﺳﻴﺐﺷﻨﺎﺳﻲ ﺗﺼﻮﻑ‪.‬‬

‫∗ ﺩﺍﻧﺸﻴﺎﺭ ﺩﺍﻧﺸﮕﺎﻩ ﺗﺮﺑﻴﺖ ﻣﺪﺭﺱ‪n_nikoubakht@modares.ac.ir /‬‬

‫∗∗ ﺍﺳﺘﺎﺩﻳﺎﺭ ﺩﺍﻧﺸﮕﺎﻩ ﻭﻟﻴﻌﺼﺮ ﺭﻓﺴﻨﺠﺎﻥ‪s.ali.ghasem@gmail.com /‬‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪186‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﻣﻘﺪﻣﻪ‬
‫ﻋﺮﻓﺎﻥ ﻭ ﺗﺼﻮﻑ ﺑﻪ ﺩﻟﻴﻞ ﺗﻮﺟﻪ ﻋﻤﻴـﻖ ﺑـﻪ ﻋـﺎﻟﻢ ﻣﻌﻨـﺎ‪ ،‬ﻭ ﺑـﻲﺍﻋﺘﻨـﺎﻳﻲ ﺑـﻪ ﺍﻣـﻮﺭ ﺣﺴـﻲ ﻭ‬
‫ﻇﺎﻫﺮﻱ‪ ،‬ﻫﻤﻮﺍﺭﻩ ﺍﺯ ﻣﺤﻮﺭﻱﺗﺮﻳﻦ ﻣﻜﺎﺗﺐ ﻓﻜﺮﻱ ﺑﺸﺮ ﻣﺤﺴﻮﺏ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻛﺸﺶ ﻭ ﺟﺎﺫﺑﺔ‬
‫ﺍﻧﺪﻳﺸﻪﻫﺎﻱ ﻋﺮﻓﺎﻧﻲ ﻭ ﺻـﺪﺍﻗﺖ‪ ،‬ﺻـﻤﻴﻤﻴﺖ ﻭ ﺳـﺎﺩﮔﻲ ﺍﻫـﻞ ﺳـﻠﻮﻙ ﺩﺭ ﺯﻧـﺪﮔﻲ ﻓـﺮﺩﻱ ﻭ‬
‫ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﺍﺯ ﺩﻻﻳﻞ ﺩﻳﮕﺮ ﻣﺤﺒﻮﺑﻴﺖ ﺍﻳﻦ ﻃﺮﺯ ﺗﻔﻜﺮ ﺍﺳﺖ‪ .‬ﺍﻫﻤﻴﺖ ﻋﺮﻓﺎﻥ ﺍﺯ ﻣﻨﺎﻇﺮ ﻳﺎﺩ ﺷـﺪﻩ‬
‫ﻭ ﺗﻮﺟﻪ ﻭ ﺍﺳﺘﻘﺒﺎﻝ ﻃﺒﻘﺎﺗﻲ ﺍﺯ ﻣﺮﺩﻡ ﺑﻪ ﺁﻥـ ﻛﻪ ﺯﻣﻴﻨﻪﻫﺎﻱ ﺗﺸﻜﻞ ﺍﺟﺘﻤﺎﻋﻲ ﺧﺎﺻﻲ ﺭﺍ ﺑـﻪ ﻧـﺎﻡ‬
‫ﺻﻮﻓﻴﻪ ﺍﻳﺠﺎﺩ ﻛﺮﺩـ ﺳﺒﺐ ﺷﺪ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺍﻳﻦ ﻣﻜﺘﺐ ﻓﻜﺮﻱ ﺩﺭ ﻣﻌـﺮﺽ ﻧﻘـﺪ ﻭ ﺭﺩ ﻭ ﻗﺒـﻮﻝ‬
‫ﻃﺒﻘﺎﺕ ﻣﺨﺘﻠﻒ ﻓﻜﺮﻱ ﭼﻮﻥ ﻓﻘﻬﺎ‪ ،‬ﻣﺘﻜﻠﻤﺎﻥ ﻭ‪ ...‬ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪.‬‬
‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻓﻜﺎﺭ ﻭ ﻋﻘﺎﻳﺪ ﺑﺸﺮﻱ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﻣﻌﺮﺽ ﺗﺤﻮﻝ ﻭ ﺗﻄـﻮﺭ ﻭ ﮔـﺎﻩ ﺍﻧﺤـﺮﺍﻑ ﻭ‬
‫ﮔﺮﻓﺘﺎﺭﻱ ﺩﺭ ﺑﻨﺪ ﻋﺎﺩﺍﺕ ﻳﺎ ﺁﻓﺎﺕ ﻣﺨﺮﺏ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﺍﻧﺪﻳﺸﻪﻫـﺎﻱ ﺻـﻮﻓﻴﺎﻧﻪ ﺭﺍ ﻧﻤـﻲﺗـﻮﺍﻥ ﺍﺯ‬
‫ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻣﺴﺘﺜﻨﺎ ﻛﺮﺩ‪ .‬ﮔﺮﭼﻪ ﺗﻌﻴﻴﻦ ﺗﺎﺭﻳﺦ ﺩﻗﻴﻖ ﮔﺮﻓﺘﺎﺭﻱ ﺗﺼﻮﻑ ﺑﻪ ﺁﻥ ﻣﻤﻜﻦ ﻧﻴﺴـﺖ‪ ،‬ﺑـﺎ‬
‫ﺩﻭﺭ ﺷــﺪﻥ ﺗــﺪﺭﻳﺠﻲ ﺑﺮﺧــﻲ ﺻــﻮﻓﻴﺎﻥ ﺍﺯ ﺍﺻــﻮﻝ ﺍﻭﻟﻴــﻪ ﻋﺮﻓــﺎﻱ ﺣﻘﻴﻘــﻲ‪ ،‬ﻭ ﺩﻝ ﺑﺴــﺘﻦ ﺑــﻪ‬
‫ﻣﺮﻳﺪﭘﺮﻭﺭﻱ‪ ،‬ﺍﻧﺰﻭﺍﻃﻠﺒﻲ‪ ،‬ﺧﻠﻮﺕﮔﺰﻳﻨﻲ‪ ،‬ﺩﺳﺖ ﺷﺴﺘﻦ ﺍﺯ ﺧﻠﻖ ﻭ ﺗﺮﻙ ﺩﻧﻴﺎــ ﻛـﻪ ﻣﻨﺠـﺮ ﺑـﻪ‬
‫ﺗﻦﭘﺮﻭﺭﻱ‪ ،‬ﻃﺒﻞﺧﻮﺍﺭﻱ ﻭ ﻃﻔﻴﻠﻲﮔﺮﻱ ﻭ ﺗﻜـﺪﻱ ﺷـﺪﻩــ ﺑﺴـﺘﺮﻫﺎﻱ ﺁﺳـﻴﺐﺯﺩﮔـﻲ ﺭﺍ ﻣﻬﻴـﺎ‬
‫ﺳﺎﺧﺖ‪ .‬ﻧﻜﺘﻪﺍﻱ ﻛﻪ ﺩﺭ ﺍﻏﻠﺐ ﻛﺘﺐ ﻋﺮﻓﺎﻧﻲ ﻣﻬﻢ ﺻﻮﻓﻴﻪ ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﺷـﺪﻩ ﺍﺳـﺖ‪ ،‬ﭼﻨـﺎﻥﻛـﻪ‬
‫ﻗﺸﻴﺮﻱ)ﻣﺘﻮﻓﻲ‪ (465‬ﮔﻮﻳﺪ‪» :‬ﻭ ﺍﻧﺪﺭ ﺯﻣﺎﻧﺔ ﻣﺎ ﺍﺯ ﺁﻥ ﻃﺎﻳﻔﻪ ﻧﻤﺎﻧﺪ ﻣﮕﺮ ﺍﺛﺮ ﺍﻳﺸـﺎﻥ‪ .‬ﻭ ﺍﻧـﺪﺭ ﺍﻳـﻦ‬
‫ﻣﻌﻨﻲ ﺷﺎﻋﺮ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ﻭ ﺍﺭﻱ ﻧﺴــﺎء ﺍﻟﺤــﻲ ﻏﻴــﺮ ﻧﺴــﺎﺋﻬﺎ‬ ‫ﺍﻣـــﺎ ﺍﻟﺨﻴـــﺎﻡ ﻓﺎﻧﻬـــﺎ ﻛﺨﻴـــﺎﻣﻬﻢ‬
‫ﻭ ﺍﻧﺪﺭ ﻃﺮﻳﻘﺖ ﻓﺘﺮﺕ ﭘﻴﺪﺍ ﺁﻣﺪ ﺑﻠﻜﻪ ﻳﻜﺴﺮﻩ ﻣﻨﺪﺭﺱ ﮔﺸﺖ ﺑﻪ ﺣﻘﻴﻘﺖ‪ .‬ﻭ ﭘﻴﺮﺍﻥ ﻛﻪ ﺍﻳﻦ‬
‫ﻃﺮﻳﻘﺖ ﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﺑﺮﻓﺘﻨﺪ ﻭ ﺍﻧﺪﻛﻲﺍﻧﺪ ﺑﺮﻧﺎﻳﺎﻥ ﻛﻪ ﺑﻪ ﺳﻴﺮﺕ ﻭ ﻃﺮﻳﻘﺖ ﺍﻳﺸﺎﻥ ﺍﻗﺘﺪﺍ ﻛﻨﻨﺪ‪ .‬ﻭﺭﻉ‬
‫ﺑﺮﻓﺖ ﻭ ﺑﺴﺎﻁ ﺍﻭ ﺑﺮﻧﻮﺷـﺘﻪ ﺁﻣـﺪ ﻭ ﻃﻤـﻊ ﺍﻧـﺪﺭ ﺩﻝﻫـﺎ ﻗـﻮﻱ ﺷـﺪ ﻭ ﺑـﻴﺦ ﻓﺮﻭﺑـﺮﺩ‪ .‬ﻭ ﺣﺮﻣـﺖ‬
‫ﺷﺮﻳﻌﺖ ﺍﺯ ﺩﻝﻫﺎ ﺑﻴﺮﻭﻥ ﺷﺪ ﻭ ﻧﺎﺑﺎﻛﻲ ﺍﻧﺪﺭ ﺩﻳﻦ ﻗﻮﻱﺗـﺮﻳﻦ ﺳـﺒﺒﻲ ﺩﺍﻧﻨـﺪ‪ ،‬ﻭ ﺩﺳـﺖ ﺑﺪﺍﺷـﺘﻨﺪ‬
‫ﺗﻤﻴﺰ ﻛﺮﺩﻥ ﻣﻴﺎﻥ ﺣﻼﻝ ﻭ ﺣﺮﺍﻡ‪)«...‬ﺭﺳﺎﻟﻪ ﻗﺸﻴﺮﻳﻪ‪ ،‬ﺹ‪(11‬‬
‫ﺳﺨﻨﺎﻥ ﻫﺠﻮﻳﺮﻱ)ﻣﺘـﻮﻓﻲ‪ (470‬ﺩﺭ ﻛﺸـﻒ ﺍﻟﻤﺤﺠـﻮﺏ ﻧﻴـﺰ ﺩﻟﻴـﻞ ﺩﻳﮕـﺮﻱ ﺑـﺮ ﻣـﺪﻋﺎﻱ‬
‫ﻣﺬﻛﻮﺭ ﺍﺳﺖ‪» :‬ﻭ ﺧﺪﺍﻭﻧﺪـ ﻋﺰّ ﻭ ﺟﻞّـ ﻣﺎ ﺭﺍ ﺍﻧﺪﺭ ﺯﻣﺎﻧﻪﺍﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﺳـﺖ ﻛـﻪ ﺍﻫـﻞ ﺁﻥ‪،‬‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪187‬‬

‫ﻫﻮﺍ ﺭﺍ ﺷﺮﻳﻌﺖ ﻧﺎﻡ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻃﻠﺐ ﺟﺎﻩ ﻭ ﺭﻳﺎﺳﺖ ﻭ ﺗﻜﺒﺮ ﺭﺍ ﻋـﺰ ﻭ ﻋﻠـﻢ‪ ،‬ﻭ ﺭﻳـﺎﻱ ﺧﻠـﻖ ﺭﺍ‬
‫ﺩﻝ ﺣﻠﻢ‪ ،‬ﻭ ﻣﺠﺎﺩﻟﻪ ﺭﺍ ﻣﻨﺎﻇﺮﻩ‪ ،‬ﻭ ﻣﺤﺎﺭﺑﺖ ﻭ ﺳﻔﺎﻫﺖ ﺭﺍ‬
‫ﺧﺸﻴﺖ‪ ،‬ﻭ ﻧﻬﺎﻥ ﺩﺍﺷﺘﻦ ﻛﻴﻨﻪ ﺭﺍ ﺍﻧﺪﺭ ْ‬
‫ﻋﻈﺖ‪ ،‬ﻭ ﻧﻔﺎﻕ ﺭﺍ ﺯﻫـﺪ‪ ،‬ﻭ ﺍﻟﺤـﺎﺩ ﺭﺍ ﻓﻘـﺮ‪ ،‬ﻭ ﺟﺤـﻮﺩ ﺭﺍ ﺻـﻔﻮﺕ‪ ،‬ﻭ ﺯﻧﺪﻗـﻪ ﺭﺍ ﻓﻨـﺎ‪ ،‬ﻭ ﺗـﺮﻙ‬
‫ﺷﺮﻳﻌﺖ ﭘﻴﻐﻤﺒﺮ ﺭﺍـ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﻢـ ﻃﺮﻳﻘﺖ ﻭ ﺁﻓﺖ ﺍﻫـﻞ ﺯﻣﺎﻧـﻪ ﺭﺍ ﻣﻌﺎﻣﻠـﺖ ﻧـﺎﻡ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﺗﺎ ﺍﺭﺑﺎﺏ ﻣﻌﺎﻧﻲ ﺍﻧﺪﺭ ﻣﻴﺎﻥ ﺍﻳﺸﺎﻥ ﻣﻬﺠﻮﺭ ﮔﺸﺘﻪﺍﻧﺪ ﻭ ﺍﻳﺸﺎﻥ ﻏﻠﺒـﻪ ﮔﺮﻓﺘـﻪ‪)«...‬ﻛﺸـﻒ‬
‫ﺍﻟﻤﺤﺠﻮﺏ‪ ،‬ﺹ‪ (12‬ﺻﻮﻓﻴﺎﻧﻲ ﻛﻪ ﺑﻪ ﺗﻌﺒﻴﺮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺗﺒﺼﺮﺓ ﺍﻟﻌﻮﺍﻡ)ﻗﺮﻥ ﺷﺸﻢ ﻭ ﻫﻔـﺘﻢ(‬
‫»ﻫﻤﺖ ﺍﻳﺸﺎﻥ ﺟﺰ ﺷﻜﻢ ﻧﺒﻮﺩ‪ ...‬ﺍﺯ ﺣﺮﺍﻡ ﺍﺣﺘﺮﺍﺯ ﻧﻜﻨﻨﺪ ﻭ ﺍﻳﺸﺎﻥ ﺭﺍ ﻧﻪ ﻋﻠﻢ ﺑﺎﺷﺪ ﻭ ﻧﻪ ﺩﻳﺎﻧـﺖ‪...‬‬
‫ﻫﻴﭻﻛﺲ ﺩﻭﻥ ﻫﻤﺖﺗﺮ ﺍﺯ ﺍﻳﺸﺎﻥ ﻧﺒﺎﺷﺪ‪)«.‬ﺹ‪132‬ـ ‪(133‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ‪» ،‬ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﺗﺠﺮﺑﻪﻫﺎﻱ ﻫﻨﺮﻱ ﻭ ﺧﻼﻗﻴﺖﻫﺎﻱ ﺫﻭﻗﻲ ﺟﺎﻣﻌﻪ ﺩﺍﺭﺍﻱ ﭘﺴـﺖ ﻭ‬
‫ﺑﻠﻨﺪ ﺗﺎﺭﻳﺨﻲ ﺍﺳﺖ‪ ،‬ﻋﺮﻓﺎﻥ ﻣﻮﺟﻮﺩ ﺩﺭ ﺁﻥ ﻓﺮﻫﻨﮓ ﻧﻴﺰ‪ ،‬ﻣـﻲﺗﻮﺍﻧـﺪ ﺗﻌـﺎﻟﻲ ﻭ ﺍﻧﺤﻄـﺎﻁ ﺩﺍﺷـﺘﻪ‬
‫ﺑﺎﺷﺪ‪)«.‬ﺩﻓﺘﺮ ﺭﻭﺷﻨﺎﻳﻲ‪ ،‬ﺹ‪ (16‬ﺑﻲﮔﻤﺎﻥ ﺍﻧﺪﻳﺸﻪﻫـﺎﻱ ﺻـﻮﻓﻴﺎﻧﻪ ﻧﻴـﺰ ﻫﻤﭽـﻮﻥ ﻫﻤـﺔ ﻣﻜﺎﺗـﺐ‬
‫ﻓﻜﺮﻱ ﺑﺸﺮ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ‪ ،‬ﻓﺮﺍﺯ ﻭ ﻧﺸﻴﺐﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺩﻳﺪﻩ ﻭ ﺑﻪ ﺍﻋﺘﺮﺍﻑ ﺑﺰﺭﮔﺎﻥ ﺗﺼـﻮﻑ‪،‬‬
‫ﺑﻪ ﺍﻧﺤﺮﺍﻑ ﻭ ﺍﻧﺤﻄﺎﻁ ﻛﺸﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻳﻜﻲ ﺍﺯ ﺯﻣﻴﻨـﻪﻫـﺎﻱ ﺍﻧﺤﻄـﺎﻁ ﻓﻜـﺮﻱ ﺩﺭ ﺗﺼـﻮﻑ‬
‫ﺍﻳﺮﺍﻧﻲـ ﺍﺳﻼﻣﻲ‪ ،‬ﺍﻗﺘﺒﺎﺱﻫﺎﻱ ﻧﺎﺷﻴﺎﻧﻪ ﻭ ﻣﺨﺮّﺏ ﺍﺯ ﭘﻨﺪﺍﺭ ﻭ ﻛﺮﺩﺍﺭ ﺷﻤﻨﻴﺴﻢ ﺍﺳﺖ‪.‬‬
‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺗﻼﺵ ﻭ ﺟﻬﺖﮔﻴﺮﻱ ﺑﺮﺧﻲ ﺍﺯ ﻣﻄﺎﻟﻌﺎﺕ ﺷﺮﻕﺷﻨﺎﺳﻲ‪ ،‬ﻛﺎﻧﻮﻥﻫﺎﻱ ﺍﺳﺘﻌﻤﺎﺭﻱ‬
‫ﺩﺭ ﺗﺤﻘﻴﻖ ﻭ ﺍﺛﺒﺎﺕ ﻭ ﺣﺘﻲ ﺗﺮﻭﻳﺞ ﺑﻮﺩﻳﺴﻢ‪ ،‬ﻫﻨﺪﻭﻳﺴﻢ‪ ،‬ﺷﻤﻨﻴﺴﻢ ﻭ ﺍﻧﺪﻳﺸﻪﻫﺎﻱ ﻣﺴـﻴﺤﻴﺖ ﺑـﻪ‬
‫ﻋﻨﻮﺍﻥ ﺭﻭﺵﻫﺎﻱ ﻣﻌﻨﻮﻱ ﺧﻨﺜﻲ ﺩﺭ ﻛﺸـﻮﺭﻫﺎﻱ ﺍﺳـﻼﻣﻲ‪ ،‬ﺿـﺮﻭﺭﺕ ﭘـﮋﻭﻫﺶﻫـﺎﻳﻲ ﺍﺯ ﺍﻳـﻦ‬
‫ﺩﺳﺖـ ﻛﻪ ﺩﺭ ﭘﻲ ﺗﺤﻠﻴﻞ ﺁﺳﻴﺐﺷﻨﺎﺳﺎﻧﻪ ﺍﺳﺖـ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﻧﻤﺎﻳﺎﻥ ﻣﻲﺷﻮﺩ‪ ،‬ﻣﺴـﺌﻠﻪﺍﻱ ﻛـﻪ‬
‫ﺫﻫﻦ ﺑﺮﺧﻲ ﺍﺯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﺍﻳﺮﺍﻧﻲ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺧﻮﺩ ﻣﻌﻄﻮﻑ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺳﻌﻴﺪ ﻧﻔﻴﺴﻲ ﻣﻌﺘﻘﺪ ﺍﺳﺖ‪ ،‬ﺧﺎﻭﺭﺷﻨﺎﺳﺎﻥ ﺩﺭ ﻓﺮﺁﻳﻨﺪ ﺩﺳـﺘﻴﺎﺑﻲ ﺑـﻪ ﻣﻘﺎﺻـﺪ ﺧـﻮﻳﺶ ﺍﺯ ﺩﻭ‬
‫ﻧﻜﺘﺔ ﺍﺳﺎﺳﻲ ﺑﻴﮕﺎﻧﻪ ﺑﻮﺩﻩﺍﻧﺪ‪» :‬ﻧﺨﺴﺖ ﺁﻧﻜﻪ‪ ،‬ﻫﻤﺔ ﺗﻌﻠﻴﻤﺎﺕ ﺗﺼﻮﻑ ﺁﺳـﻴﺎ ﻭ ﻣﻠـﻞ ﺁﺳـﻴﺎﻳﻲ ﺭﺍ‬
‫ﻳﻜﺴﺎﻥ ﭘﻨﺪﺍﺷﺘﻪ ﻭ ﺳﺮﭼﺸﻤﺔ ﻫﻤﻪ ﺁﻥﻫﺎ ﺭﺍ ﻳﻜﻲ ﺩﺍﻧﺴﺘﻪﺍﻧـﺪ‪ ...‬ﺩﻭﻡ ﺁﻧﻜـﻪ ﻣﺘﻮﺟـﻪ ﻧﺒﻮﺩﻧـﺪ ﻛـﻪ‬
‫ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺗﺼﻮﻑ ﺍﺑﻦﻋﺮﺑـﻲ ﺩﺭ ﻣﻐـﺮﺏ ﻭ ﻧﺰﺩﻳـﻚ ﺷـﺪﻥ ﭘﻴـﺮﻭﺍﻥ ﺁﻥ ﺑـﻪ ﺍﻳـﺮﺍﻥ‪ ،‬ﺍﻓﻜـﺎﺭ‬
‫ﺍﺑﻦﻋﺮﺑﻲ ﻛﻪ ﺁﻣﻴﺨﺘﻪ ﺑﺎ ﺍﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭ ﺍﻓﻜﺎﺭ ﻣﻐﺮﺏ ﺯﻣﻴﻦ ﺍﺳﺖ‪ ،‬ﺭﻭﺯﺍﻓﺰﻭﻥ ﺩﺭ ﺗﺼﻮﻑ ﺍﻳـﺮﺍﻥ‬
‫ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﻭ ﺁﻥ ﺭﺍ ﻗﻠﺐ ﻛﺮﺩﻩ ﺍﺳﺖ‪)«.‬ﺳﺮﭼﺸﻤﻪ ﺗﺼﻮﻑ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﺹ‪(54‬‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪188‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺩﺭ ﺩﻭﺭﻩ ﻣﺎ ﻛﻪ ﻣﻌﻨﻮﻳﺖﮔﺮﺍﻳﻲ ﺍﻓﺮﺍﻃـﻲ ﺩﺭ ﺗﻘﺎﺑـﻞ ﺑـﺎ ﻣـﺎﺩﻩﮔﺮﺍﻳـﻲ ﺍﻓﺮﺍﻃـﻲ ﺩﺭ‬
‫ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﻭ ﻋﺮﻓﺎﻥﺯﺩﮔﻲ ﺑﺎ ﺍﻟﻔﺎﻇﻲ ﭼﻮﻥ ﻳﻮﮔـﺎ‪ ،‬ﺫﻥ‪ ،‬ﻋﺮﻓـﺎﻥ ﺳـﺮﺥﭘﻮﺳـﺘﻲ‪،‬‬
‫ﺯﺭﺩﭘﻮﺳﺘﻲ ﻭ ﻫﻨﺪﻱ ﺑﻪ ﺟﺎﻣﻌﻪ ﺳﺮﺍﻳﺖ ﻛﺮﺩﻩ ﻭ ﺟﺎﻣﻌﺔ ﺍﻧﺴﺎﻧﻲ ﺭﺍ ﺑﺎ ﺑﺤﺮﺍﻥ ﻣﻌﻨﻮﻳـﺖ ﻭ ﻫﻮﻳـﺖ‬
‫ﻣﻮﺍﺟﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺷﻨﺎﺧﺖ ﺳﺮﻩ ﺍﺯ ﻧﺎﺳﺮﻩ ﻭ ﺷﻨﺎﺳﺎﻧﺪﻥ ﻋﺮﻓﺎﻥ ﺩﺭﻭﻏـﻴﻦ ﺍﺯ ﻋﺮﻓـﺎﻥ ﺑﺮﺧﺎﺳـﺘﻪ‬
‫ﺍﺯ ﺷﺮﻳﻌﺖ ﻧﺎﺏ ﻣﺤﻤﺪﻱ ﻭ ﺍﻧﺪﻳﺸﻪﻫﺎﻱ ﺍﺻﻴﻞ ﺍﻳﺮﺍﻧﻲـ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺑﺎ ﻣﻌﻨﻮﻳﺖ ﻋﺠـﻴﻦ ﺑـﻮﺩﻩــ‬
‫ﻛﺎﺭﻱ ﺑﺲ ﺿﺮﻭﺭ ﻣﻲﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﭘﮋﻭﻫﺶ ﺑﺎ ﺭﻭﺷـﻲ ﺗﻮﺻـﻴﻔﻲــ ﺗﺤﻠﻴﻠـﻲ ﺩﺭ ﺗـﻼﺵ ﺍﺳـﺖ‪،‬‬
‫ﺿﻤﻦ ﺁﺳﻴﺐﺷﻨﺎﺳﻲ ﺑﺮﺧﻲ ﺍﺯ ﺍﻓﻜﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﺻﻮﻓﻴﺎﻥ‪ ،‬ﺑﺮﺍﻱ ﺗﻤﻴﻴﺰ ﻣﺮﺯ ﺣﻘﻴﻘﺖ ﻭ ﻣﺠـﺎﺯ ﺩﺭ‬
‫ﻋﺮﻓﺎﻥ ﻭ ﺗﺼﻮﻑ‪ ،‬ﺑـﻪ ﺑﺮﺧـﻲ ﺍﺯ ﺷـﻴﻮﻩﻫـﺎﻱ ﻧﺎﺩﺭﺳـﺖ ﺩﺭ ﺑـﻴﻦ ﺻـﻮﻓﻲﻧﻤﺎﻳـﺎﻥ ﻭ ﺗﻌـﺪﺍﺩﻱ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺻﻮﻓﻴﻪ ﺑﺮﺍﻱ ﺩﺳﺖﻳﺎﺑﻲ ﺁﺳـﺎﻥ ﺑـﻪ ﺧﻠﺴـﮕﻲ ﻭ ﻧﺸـﺌﮕﻲ ﻭ ﺩﺭ ﻧﺘﻴﺠـﻪ ﻓﻨـﺎﻱ ﻋﺎﺭﻓﺎﻧـﻪ‬
‫ﺑﭙﺮﺩﺍﺯﺩ‪.‬‬

‫‪ .1‬ﺭﻳﺸﻪ ﻭ ﭼﻴﺴﺘﻲ ﺷﻤﻨﻴﺴﻢ‬

‫ﮔﺮﭼﻪ ﺍﻭﻟﻴﻦ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺷﻨﺎﺧﺘﻪ ﺷﺪﺓ ﮔﺮﺍﻳﺶ ﺍﻧﺴﺎﻥ ﺑﻪ ﻋﺮﻓـﺎﻥ)ﻣﻴﺴـﺘﻲﺳـﻴﺰﻡ( ﺭﺍ ﺑﺎﻳﺴـﺖ‬
‫ﺩﺭ ﺍﻧﺪﻳﺸﻪﻫﺎ ﻭ ﻋﻘﺎﻳﺪ ﺷﻤﻦﻫﺎ‪ 1‬ﺟﺴﺖﻭﺟﻮﻛﺮﺩ‪ ،‬ﺑﺮﺭﺳﻲ ﺗـﺎﺭﻳﺦ ﭘﻴـﺪﺍﻳﺶ ﻳـﻚ ﻋﻘﻴـﺪﻩ ﻭ ﻳـﺎ‬
‫ﻣﺬﻫﺐ‪ ،‬ﻭ ﺗﺤﻠﻴﻞ ﺍﺻﻮﻝ ﻋﻘﻴﺪﺗﻲ ﻭ ﺭﻓﺘﺎﺭﻱ ﺁﻥ‪ ،‬ﭼﻮﻥ ﺁﻳﻴﻨﻪﺍﻱ ﺍﺳﺖ ﻛـﻪ ﺍﺳـﺎﺱ ﻭﺍﻗﻌـﻲ ﻳـﺎ‬
‫ﺳﺎﺧﺘﮕﻲ ﺁﻥ ﺭﺍ ﻧﻤﺎﻳﺎﻥ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺑﺮﺧﻲ ﺍﺯ ﻣﺤﻘﻘﺎﻥ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭﻧـﺪ ﻛـﻪ »ﺷـﻤﻦ« ﻳـﺎ »ﺳـﻤﻦ« ﺍﺻـﻄﻼﺣﻲ ﺍﺳـﺖ ﺑﺮﺁﻣـﺪﻩ ﺍﺯ‬
‫ﻓﺮﻫﻨﮓ ﺑﻮﺩﺍﻳﻲ ﻛﻪ ﺑﻪ ﻣﺮﻭﺭ ﺯﻣﺎﻥ‪ ،‬ﺍﺯ ﻃﺮﻳﻖ ﺑﺮﻫﻤﻨﺎﻧﻲ ﻛﻪ ﭘﻴﺶ ﺍﺯ ﻭﺭﻭﺩ ﺍﺳﻼﻡ ﺑﺮﺍﻱ ﺗﺮﻭﻳﺞ‬
‫ﺩﻳﻦ ﺧﻮﻳﺶ ﺑﻪ ﺍﻳﺮﺍﻥ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﻭﺍﺭﺩ ﺯﺑﺎﻥ ﻓﺎﺭﺳـﻲ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﺳـﻌﻴﺪ ﻧﻔﻴﺴـﻲ‬
‫ﺿﻤﻦ ﺗﺄﻛﻴﺪ ﺑﺮ ﻣﻄﻠﺐ ﺑﺎﻻ ﻛﻠﻤﺔ »ﺷﻤﻦ« ﺭﺍ ﻭﺍژﻩﺍﻱ ﺩﺍﻧﺴﺘﻪ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻗﻄﻊ ﺍﺯ »ﺳﺮﻣﻨﻪ« ﺯﺑـﺎﻥ‬
‫ﺳﻨﺴﻜﺮﻳﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﺯﺍﻫﺪ ﻭ ﻣﺮﺗﺎﺽ ﺍﺧﺬ ﺷﺪﻩ ﺍﺳـﺖ‪).‬ﺭ‪.‬ﻙ‪ :‬ﻫﻤـﺎﻥ‪ ،‬ﺹ‪ (21‬ﺩﺭ ﻓﺮﻫﻨـﮓ‬
‫ﺩﻫﺨــﺪﺍ ﻧﻴــﺰ ﺩﺭ ﺫﻳــﻞ ﻭﺍژﺓ »ﺷــﻤﻦ« ﺗﺼــﺮﻳﺢ ﺷــﺪﻩ ﺍﺳــﺖ ﻛــﻪ ﺍﻳــﻦ ﻟﻐــﺖ ﺍﺯ ﻭﺍژﺓ »ﺳــﺮﻣﻦ«‬
‫ﺳﻨﺴﻜﺮﻳﺖ ﻣﺸﺘﻖ ﺷﺪﻩ ﻭ ﺍﺻﻄﻼﺣﻲ ﺍﺳﺖ ﺑﺮﺍﻱ ﺧﻄﺎﺏ ﺑﻪ ﺭﻭﺣﺎﻧﻴﺎﻥ ﻭ ﺑﻪ ﻣﻌﻨـﻲ ﻛﺴـﻲ ﻛـﻪ‬
‫ﺧﺎﻧﻪ ﻭ ﻛﺴﺎﻥ ﺭﺍ ﺗﺮﻙ ﮔﻮﻳـﺪ ﻭ ﺩﺭ ﺧﻠـﻮﺕ ﺑـﻪ ﻋﺒـﺎﺩﺕ ﻭ ﺭﻳﺎﺿـﺖ ﮔﺬﺭﺍﻧـﺪ‪).‬ﺹ‪(14501‬‬
‫ﺍﻏﻠﺐ ﻓﺮﻫﻨﮓﻧﻮﻳﺴﺎﻥ ﻓﺎﺭﺳﻲ‪ ،‬ﻣﻌﻨﺎﻱ ﻟﻐﻮﻱ ﺍﻳﻦ ﻭﺍژﻩ ﺭﺍ »ﺑﺖﭘﺮﺳﺖ« ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﻏﺎﻟﺒﺎً ﺯﻫـﺎﺩ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪189‬‬

‫ﻭ ﺭﻭﺣﺎﻧﻴﺎﻥ ﻫﻨـﺪﻱ ﻭ ﭼﻴﻨـﻲ ﺭﺍ ﺷـﺎﻣﻞ ﺁﻥ‪).‬ﺭ‪.‬ﻙ‪ :‬ﺩﺍﺋـﺮﺓ ﺍﻟﻤﻌـﺎﺭﻑ ﻓﺎﺭﺳـﻲ‪ ،‬ﺹ‪ (1338‬ﺩﺭ‬
‫ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﻧﻴﺰ ﺫﻳﻞ ﻭﺍژﺓ »ﺷﻤﻦ« ﻭ »ﺷﻤﻨﺎﻥ« ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﺷﻤﻦ ﺑﺮ ﻭﺯﻥ ﭼﻤـﻦ‪ ،‬ﺑـﺖﭘﺮﺳـﺖ‬
‫ﺭﺍ ﮔﻮﻳﻨﺪ ﻭ ﺷﻤﻨﺎﻥ ﺑﻪ ﻓﺘﺢ ﺍﻭﻝ ﻭ ﺛﺎﻧﻲ ﺑﺮ ﻭﺯﻥ ﺳﺮﻃﺎﻥ‪ ،‬ﺟﻤـﻊ ﺷـﻤﻦ ﺍﺳـﺖ ﻛـﻪ ﺑـﺖﭘﺮﺳـﺘﺎﻥ‬
‫ﺑﺎﺷﺪ ﻭ ﻛﺴﻲ ﺭﺍ ﻧﻴﺰ ﮔﻮﻳﻨﺪ ﻛﻪ ﺑﻪ ﺳﺒﺐ ﺩﻭﻳﺪﻥ ﻳﺎ ﺗﺸﻨﮕﻲ ﻳﺎ ﺑﺮﺩﺍﺷﺘﻦ ﺑﺎﺭﻱ‪ ،‬ﻧﻔـﺲ ﺗﻨـﺪ ﭘـﻲ‬
‫ﺩﺭ ﭘﻲ ﻣـﻲﺯﺩﻩ ﺑﺎﺷـﺪ‪)«.‬ﺹ‪ (1296‬ﺍﻣـﺎ ﺗﺤﻘﻴﻘـﺎﺕ ﺑﺮﺧـﻲ ﺩﻳﮕـﺮ ﺍﺯ ﭘﮋﻭﻫﺸـﮕﺮﺍﻥ ﺩﺭ ﻣـﻮﺭﺩ‬
‫ﺧﺎﺳﺘﮕﺎﻩ ﺷﻤﻨﻴﺴﻢ‪ ،‬ﻧﻜﺎﺕ ﺩﻳﮕﺮﻱ ﺭﺍ ﺑﻪ ﺍﺛﺒﺎﺕ ﻣﻲﺭﺳﺎﻧﺪ‪.‬‬
‫ﺍﻟﻴﺎﺩﻩ‪ ،‬ﻣﺤﻘﻖ ﺭﻭﻣﺎﻧﻲ ﺍﻻﺻﻞ ﺁﻣﺮﻳﻜﺎﻳﻲ ﻭ ﺍﺳﻄﻮﺭﻩﺷﻨﺎﺱ ﺑﺮﺟﺴﺘﻪ‪ ،‬ﺷﻤﻨﻴﺴﻢ ﺭﺍ ﺑﻪ ﻣﻌﻨﺎﻱ‬
‫ﺩﻗﻴﻖ ﺁﻥ‪ ،‬ﻋﻤﺪﺗﺎً ﭘﺪﻳﺪﻩﺍﻱ ﺩﻳﻨﻲ ﻣﺮﺑﻮﻁ ﺑﻪ ﺳـﻴﺒﺮﻱ ﻭ ﺁﺳـﻴﺎﻱ ﻣﺮﻛـﺰﻱ‪ ،‬ﻭ ﻭﺍژﺓ ﺷـﻤﻦ ﺭﺍ ﺍﺯ‬
‫ﺍﺻﻄﻼﺡ ﺗﻮﻧﮕﻮﺯﻱ)‪(tunguse‬ـ ﺍﺳﻜﻴﻤﻮﻫﺎﻱ ﻣﻐﻮﻝﻧﮋﺍﺩ ﺳﻴﺒﺮﻱـ ﺍﺯ ﻛﻠﻤـﺔ »ﭘـﺎﻟﻲ ﺳـﺎﻣﺎﻧﺎ« ﻳـﺎ‬
‫»ﺳﻤﻨﻪ« ﻛﻪ ﺳﺎﻧﺴﻜﺮﻳﺖ ﺁﻥ‪» ،‬ﺷﺮﺍﻣﺎﻧﺎ« ﻳﺎ »ﺳﺮﻣﻨﻪ« ﺍﺳﺖ‪ ،‬ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ‪).‬ﺷﻤﻨﻴﺴﻢ‪ ،‬ﺹ‪ (40‬ﻭﻱ‬
‫ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﺭﻭﺣﺎﻧﻴﺎﻥ ﺑﻮﺩﺍﻳﻲ ﻧﻴﺰ ﺩﺭ ﻗﺪﻳﻢ »ﺳﻤﻦ« ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﺪﻧﺪ ﻭ ﺩﺭ ﺑﻴﻦ ﻣﻐﻮﻻﻥ ﻭ‬
‫ﺗﺮﻙﺯﺑﺎﻧﺎﻥ ﺳﻴﺒﺮﻱ‪ ،‬ﺑﻪ »ﻗﺎﻡ« ﻳﺎ »ﻛﺎﻡ« ﺷﻬﺮﺕ ﺩﺍﺷﺘﻨﺪ‪).‬ﻋﺮﻓﺎﻥ‪ ،‬ﺹ‪ (20‬ﻋﻄﺎ ﻣﻠﻚ ﺟﻮﻳﻨﻲ ﻧﻴﺰ‬
‫ﺁﻥﻫﺎ ﺭﺍ ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﻗﺎﻡ« ﻣﻌﺮﻓﻲ ﻛﺮﺩﻩ ﺍﺳﺖ‪).‬ﺗﺎﺭﻳﺦ ﺟﻬﺎﻧﮕﺸﺎﻱ ﺟﻮﻳﻨﻲ‪ ،‬ﺹ‪43‬ـ ‪(44‬‬
‫ﻭﻳﻠﺒﺮﺕ)‪ (Johannes Wilbert‬ﺑﺮﺧﻼﻑ ﺍﻟﻴﺎﺩﻩ‪ ،‬ﻧﻄﻔﻪﻫﺎﻱ ﺍﻭﻟﻴﺔ ﺷﻜﻞﮔﻴﺮﻱ ﺷﻤﻨﻴﺴـﻢ ﺭﺍ‬
‫ﺩﺭ ﻗﺎﺭﺓ ﺁﻣﺮﻳﻜﺎﻱ ﻻﺗﻴﻦ ﻣﻲﺩﺍﻧﺪ ﻭ ﺑﺎ ﻳﺎﻓﺘﻦ ﻣﺸﺎﺑﻬﺖﻫﺎﻱ ﻓﻜـﺮﻱ ﻭ ﺗﺠﺮﺑـﻲ ﺑـﻴﻦ ﺷـﻤﻦﻫـﺎﻱ‬
‫ﻭﻧﺰﻭﺋﻼ ﺑﺎ ﻧﻘﺎﻁ ﺩﻳﮕﺮ ﺟﻬﺎﻥ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﻣﻲﺭﺳﺪ ﻛﻪ ﺷـﻤﻦﻫـﺎﻱ ﻭﻧـﺰﻭﺋﻼ ﻣـﺪﺍﻡ ﺍﺯ ﻃﺮﻳـﻖ‬
‫ﺍﻗﻴﺎﻧﻮﺱ ﺑﻪ ﺍﺳﺘﺮﺍﻟﻴﺎ ﺳﻔﺮ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﻫﻤﻴﻦ‪ ،‬ﻋﺎﻣﻠﻲ ﺑﺮﺍﻱ ﮔﺴﺘﺮﺵ ﺍﻓﻜﺎﺭ ﺷﻤﻨﻴﺴﺘﻲ ﮔﺮﺩﻳـﺪ‪.‬‬
‫»ﻓﺮﺍﻧﺴﻴﻦ ﺗﻴﺴﻮ« ﺍﺯ ﻣﺤﻘﻘﺎﻥ ﻏﺮﺑﻲ‪ ،‬ﺧﺎﺳﺘﮕﺎﻩ ﻋﻘﺎﻳﺪ ﺷﻤﻨﻴﺴـﺘﻲ ﺭﺍ ﺩﺭ ﻣﻴـﺎﻥ ﻣﻬـﺎﺟﺮﺍﻥ ﻫﻨـﺪ ﻭ‬
‫ﺍﻳﺮﺍﻧﻲ ﺁﺳﻴﺎﻱ ﺷﻤﺎﻟﻲ ﻭ ﻏﺮﺑﻲ ﭼﻮﻥ ﮔﺮﻭﻩﻫﺎﻱ ﺳﻜﺎﻳﻲ ﻭ ﻣﺎﺳﺎژﺗﻲ ﻭ ﺳﺎﺭﻣﺎﺗﻲـ ﻛـﻪ ﻫﻤﮕـﻲ‬
‫ﺳﻔﻴﺪﭘﻮﺳﺖ ﻭ ﺍﺯ ﻣﺮﺩﻡ ﺑﻴﺎﺑﺎﻧﮕﺮﺩ ﻫﻨﺪ ﻭ ﺍﻳﺮﺍﻧﻲ ﺑﻮﺩﻧﺪـ ﻣﻲﺟﻮﻳﺪ ﻛﻪ ﺩﺭ ﺣﺪﻭﺩ ‪ 900‬ﻕ‪ .‬ﻡ‪ .‬ﺍﺯ‬
‫ﺭﺍﻩ ﻗﻔﻘﺎﺯ ﺑﻪ ﺳﻮﻱ ﺁﺳﻴﺎﻱ ﻏﺮﺑﻲ ﻭ ﺁﺳﻴﺎﻱ ﻣﻴﺎﻧﻪ ﺗﺎﺧﺘﻨﺪ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺳﺎﻛﻦ ﺷﺪﻧﺪ‪ .‬ﻭﻱ ﻣﻌﺘﻘـﺪ‬
‫ﺍﺳﺖ ﻛﻪ ﺗﺎﺭﻳﺦ ﺍﻳﺸﺎﻥ ﺑﻪ ﺳﺪﻩﻫﺎﻱ ﺷﺸـﻢ‪ ،‬ﭘـﻨﺠﻢ ﻭ ﭼﻬـﺎﺭﻡ ﻕ‪ .‬ﻡ ﻣـﻲﺭﺳـﺪ ﻛـﻪ ﺩﻳـﻦ ﺁﻧـﺎﻥ‬
‫ﺣﺎﺻﻞ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺭﻭﺡ ﺯﻣﻴﻦ ﻭ ﺁﺳﻤﺎﻥ ﺑﻮﺩ ﻭ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺍﻳﺸﺎﻥ ﻇـﺎﻫﺮﺍً ﻗـﺪﺭﺕ ﺩﺳـﺖ ﻳـﺎﻓﺘﻦ‬
‫ﺑﻪ ﻋﻠﻮﻡ ﺧﻔﻴﻪ ﻭ ﺳﺎﺣﺮﻱ ﻭ ﺗﺴﺨﻴﺮ ﺍﺭﻭﺍﺡ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻫﺮ ﻗﺒﻴﻠﻪ‪ ،‬ﺗﻮﺗﻤﻲ ﺩﺍﺷﺖ ﻛﻪ ﺑﻴﺸﺘﺮ ﮔـﻮﺯﻥ‬
‫ﺑﻮﺩ‪ .‬ﺷﺎﻳﺪ ﻫﻤﻴﻦ ﺩﻳﻦ ﺑﺎﺷﺪ ﻛﻪ ﺑﻌﺪﻫﺎ ﻣﺒﺪﻝ ﺑﻪ ﺷﻤﻨﻴﺴﻢ ﻳﺎ ﺁﻳـﻴﻦ ﺷـﻤﻨﻲ ﮔﺸـﺘﻪ ﺍﺳـﺖ‪).‬ﺁﺛـﺎﺭ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪190‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﻫﻨﺮﻱ ﺁﺳﻴﺎﻱ ﻣﻴﺎﻧﻪ ﻭ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺹ‪ 50‬ـ ‪ (59‬ﺯﺭﻳﻦﻛﻮﺏ ﻧﻴﺰ ﻣﻌﺘﻘﺪ ﺍﺳـﺖ‪» :‬ﺗـﺎ ﺍﻳـﻦ ﺍﻭﺍﺧـﺮ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﺳﺎﻛﻨﺎﻥ ﺁﺳﻴﺎﻱ ﺷﻤﺎﻝ ﺷﺮﻗﻲ‪ ،‬ﺷﻤﻦ‪ ،‬ﻧـﻮﻋﻲ ﺟـﺎﺩﻭــ ﭘﺰﺷـﻚ ﺑـﻮﺩ ﻛـﻪ ﺗﺮﻛﻴﺒـﻲ ﺍﺯ‬
‫ﻭﻇﺎﻳﻒ ﻛﺎﻫﻦ ﻭ ﭘﺰﺷﻚ ﺭﺍ ﺑﺮﻋﻬﺪﻩ ﺩﺍﺷﺖ ﻭ ﻣﺮﺩﻡ ﺑﺮ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻛـﻪ ﻭﻱ ﻣـﻲﺗﻮﺍﻧـﺪ‬
‫ﺍﺭﻭﺍﺡ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﺩ ﻳﺎ ﻭﺍﺩﺍﺭ ﻛﻨﺪ ﺗﺎ ﻣﻨﻮﻳﺎﺕ ﺍﻭ ﺭﺍ ﺑﻪ ﺟﺎﻱ ﺁﻭﺭﻧﺪ‪ ،‬ﻣﺜﻼً ﺍﺯ ﺑﺪﻥ ﻓـﺮﺩ ﺑﻴﻤـﺎﺭ‬
‫ﺑﻴﺮﻭﻥ ﺭﻭﻧﺪ‪)«.‬ﺗﺼﻮﻑ ﺩﺭ ﻣﻨﻈﺮ ﺗﺎﺭﻳﺨﻲ ﺁﻥ‪ ،‬ﺹ‪(20‬‬
‫ﺑﻪ ﻫﺮ ﺣﺎﻝ‪ ،‬ﻓﺎﺭﻍ ﺍﺯ ﺍﻳﻨﻜﻪ ﺷﻤﻨﻴﺴﻢ ﺍﺯ ﺁﺳﻴﺎﻱ ﺷﻤﺎﻟﻲ ﻳﺎ ﻣﺮﻛﺰﻱ ﻧﺸﺌﺖ ﮔﺮﻓﺘـﻪ ﺑﺎﺷـﻨﺪ ﻳـﺎ‬
‫ﺁﻣﺮﻳﻜﺎﻱ ﻣﺮﻛـﺰﻱ ﻭ ﺟﻨـﻮﺑﻲ‪ ،‬ﺁﻥ ﺭﺍ ﺑﺎﻳـﺪ »ﻧـﻮﻋﻲ ﺳـﺤﺮ ﻭ ﺟـﺎﺩﻭ ﺍﺑﺘـﺪﺍﻳﻲ ﻭ ﺭﻭﺵ ﺑـﺪﻭﻱ‬
‫ﻣﺪﺍﻭﺍﻱ ﺑﻴﻤﺎﺭﺍﻥ ﻭ ﺗﺄﺛﻴﺮﮔـﺬﺍﺭﻱ ﺩﺭ ﺣـﻮﺍﺩﺙ ﺑـﻪ ﻛﻤـﻚ ﺍﺟﻨّـﻪ ﻭ ﺍﺭﻭﺍﺡ ﻭ ﻣﻮﺟـﻮﺩﺍﺕ ﻏﻴـﺮ‬
‫ﻋﺎﺩﻱ ﺫﻫﻨﻲ ﺑﻴﺎﻥ ﻛﺮﺩ ﻛﻪ ﺩﺭ ﺟﻮﺍﻣﻊ ﺁﺭﻛﺎﺋﻴﻚ ﻣﻌﻤﻮﻝ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻫﻨـﻮﺯ ﻫـﻢ ﺩﺭ ﺍﻗـﻮﺍﻣﻲ‬
‫ﻛﻪ ﻓﺮﻫﻨﮓ ﺑﺪﻭﻱ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﻳﺎ ﺩﺭ ﻭﺿﻌﻴﺖ ﺍﺑﺘﺪﺍﻳﻲ ﺑﻪ ﺳـﺮ ﻣـﻲﺑﺮﻧـﺪ‪ ،‬ﺩﻳـﺪﻩ‬
‫ﻣﻲﺷﻮﺩ‪ ،‬ﺍﻭﺿﺎﻉ ﺍﻭﻟﻴﺔ ﺣﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻲ ﻛﻪ ﺍﻧﺴﺎﻥ ﻫﻨﻮﺯ ﺑﺎ ﺑﺮﺭﺳﻲﻫﺎﻱ ﻧﻈﺎﻡﻣﻨﺪ ﺑﻪ ﻫـﻴﭻ ﻭﺟـﻪ‬
‫ﺁﺷﻨﺎﻳﻲ ﻧﻴﺎﻓﺘﻪ ﻭ ﺷﻨﺎﺧﺖ ﻭ ﺩﺍﻧﺎﻳﻲ ﺍﻭ ﺑﺮ ﻣﻌﺮﻓﺖ ﺑﺎﻃﻨﻲ ﻭ ﺫﻫﻨﻲ ﻣﺘﻜﻲ ﺑﻮﺩ‪ .‬ﺑـﻪ ﻫﻤـﻴﻦ ﺩﻟﻴـﻞ‪،‬‬
‫ﺷﻤﻨﻴﺴﻢ ﻧﻴﺰ ﺑﻪ ﻳﻚ ﻧﻮﻉ ﺭﻭﺷﻦﺑﻴﻨﻲ ﻭ ﻣﻌﺮﻓﺖ ﺳﺎﺣﺮﺍﻧﻪ ﻭ ﺭﺍﺯﮔـﻮﻳﻲ ﺍﺑﺘـﺪﺍﻳﻲ ﻭﺍﺑﺴـﺘﻪ ﺑـﻮﺩ‪«.‬‬
‫)ﻋﺮﻓﺎﻥ‪ ،‬ﺹ ‪ (17‬ﺷﺎﻳﺪ ﺑﺮ ﻫﻤﻴﻦ ﺍﺳﺎﺱ ﺑﺎﺷﺪ ﻛﻪ ﻋﺪﻩﺍﻱ ﺳـﺤﺮ ﻭ ﺟـﺎﺩﻭ ﺭﺍ ﻣﻘـﺪﻡ ﺑـﺮ ﻋﺼـﺮ‬
‫ﺩﻳﻦ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪).‬ﺭ‪.‬ﻙ‪ :‬ﺷﺎﺧﻪ ﺯﺭﻳﻦ‪ ،‬ﺹ‪ (126‬ﺩﺭ ﺣﻘﻴﻘﺖ‪ ،‬ﺷﻤﻨﻴﺴﻢ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﻭﺍﻛﻨﺶﻫـﺎﻱ‬
‫ﺍﻧﺴﺎﻥ ﺍﺑﺘﺪﺍﻳﻲ ﺑﺮﺍﻱ ﻏﻠﺒﻪ ﺑﺮ ﻃﺒﻴﻌﺖ ﺑﻮﺩ‪ ،‬ﺍﻧﺴﺎﻧﻲ ﻛﻪ ﺑﻪ ﻛﻤﻚ ﺟﺎﺩﻭ ﻭ ﺳﺤﺮ ﺩﺭ ﭘـﻲ ﺗﻘﻮﻳـﺖ‬
‫ﺍﻋﺘﻤﺎﺩ ﺑﻪ ﻧﻔﺲ ﺩﺭ ﺧﻮﺩ ﻣﻲﮔﺸﺖ‪ .‬ﺷﺎﻳﺪ ﺗﻮﺟﻪ ﺑـﻴﺶ ﺍﺯ ﺍﻧـﺪﺍﺯﻩ ﺑـﻪ ﺳـﺤﺮ ﻭ ﺟـﺎﺩﻭ ﺭﺍــ ﻛـﻪ‬
‫ﺑﺎﻋﺚ ﻳﻜﻲ ﺩﺍﻧﺴﺘﻦ ﺳﺎﺣﺮﻱ ﻭ ﺷﻤﻨﻴﺴﻢ ﺷﺪﻩ ﺍﺳﺖـ ﺑﺎﻳﺪ ﻣﻘﺪﻣﺔ ﺗﺸﻜﻴﻞ ﻣﺬﻫﺐ ﺁﻧﻴﻤﻴﺴﻢ ﻧﻴﺰ‬
‫ﺩﺍﻧﺴﺖ‪ ،‬ﻣﺬﻫﺒﻲ ﻛﻪ ﺟﺎﺩﻭ ﺭﺍ ﻋﻠﻤﻲ ﺑﺮﺍﻱ ﺩﻭﺭ ﺳﺎﺧﺘﻦ ﺍﺭﻭﺍﺡ ﺷـﺮﻭﺭ ﻭ ﺍﺟﻨّـﻪ‪ ،‬ﻭ ﻣﻄﻴـﻊ ﻭ ﺭﺍﻡ‬
‫ﻧﻤﻮﺩﻥ ﺁﻥﻫﺎ ﻣﻲﺩﺍﻧﺴﺖ‪).‬ﮔﻮﻧﻪﻫﺎﻱ ﺳﺤﺮ ﻭ‪ ،...‬ﺹ‪» (184‬ﻣﺬﻫﺐ ﺷﻤﻨﻲ‪ ،‬ﻋﻠـﻢ ﻳـﺎ ﺷـﻜﻠﻲ ﺍﺯ‬
‫ﺳﺤﺮ ﻭ ﺟﺎﺩﻭ ﺑﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﺁﻥ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺪﺍﻥ ﻭﺳـﻴﻠﻪ‪ ،‬ﻣـﻲﺗـﻮﺍﻥ ﻃﺒﻴﻌـﺖ ﺭﺍ‬
‫ﺗﺤﺖ ﻗﺪﺭﺕ ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴﺎﻥ ﺩﺭﺁﻭﺭﺩ‪ ...‬ﺷﻤﻦﻫﺎ ﻛﻪ ﻫﻤﺎﻥ ﺳﺎﺣﺮﺍﻥ‪ ،‬ﭘﺰﺷﻜﺎﻥ ﻭ ﻛﺎﻫﻨـﺎﻥﺍﻧـﺪ‪،‬‬
‫ﺑﺎ ﻗﻮﺍﻱ ﻓﻮﻕ ﻃﺒﻴﻌـﺖ ﻣـﺮﺗﺒﻂ ﻭ ﺩﺭ ﺍﺣـﻮﺍﻝ ﻋـﺎﻟﻢ ﻣﺘﺼـﺮﻑ ﺷـﻤﺮﺩﻩ ﻣـﻲﺷـﻮﻧﺪ ﻭ ﺩﺭ ﻋـﻼﺝ‬
‫ﺍﻣﺮﺍﺽ ﻭ ﺩﻓﻊ ﺍﺭﻭﺍﺡ ﻣﻮﺫﻱ ﺑﻪ ﻛﻬﺎﻧﺖ ﻭ ﺳﺤﺮ ﻣﺘﺸـﺒ‪‬ﺚ ﻣـﻲﺷـﻮﻧﺪ‪ .‬ﻣـﺬﻫﺐ ﺷـﻤﻨﻲ‪ ،‬ﻣﺒﺘﻨـﻲ‬
‫ﺍﺳﺖ ﺑﺮ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺍﻳﻨﻜﻪ ﻧﻴﺮﻭﻫـﺎ ﻳـﺎ ﻧﻔـﻮﺱ ﻧـﺎﻣﺮﺋﻲ ﺩﺭ ﺟﻬـﺎﻥ ﻣـﺎﺩﻱ‪ ،‬ﺳـﺎﺭﻱ ﻭ ﺩﺭ ﺯﻧـﺪﮔﻲ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪191‬‬

‫ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻣﺆﺛﺮﻧﺪ‪)«.‬ﺩﺍﺋﺮﺓ ﺍﻟﻤﻌﺎﺭﻑ ﻓﺎﺭﺳﻲ‪ ،‬ﺹ‪ (1338‬ﺩﺭ ﺷﺎﻫﻨﺎﻣﻪ ﻓﺮﺩﻭﺳﻲ ﺍﺯ ﻧﻘـﺶ‬
‫ﺷﻤﻦﻫﺎ ﺩﺭ ﻛﻬﺎﻧﺖ ﻭ ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ ﺍﻧﻮﺷﻴﺮﻭﺍﻥ ﺳﺨﻦ ﺑﻪ ﻣﻴﺎﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﻏﻼﻣـــﻲ ﻣﻴـــﺎﻥ ﺯﻧـــﺎﻥ ﺍﻧـــﺪﺭ ﺍﺳـــﺖ‬ ‫ﮔﺰﺍﺭﻧﺪﻩ ﮔﻔﺖ ﺍﻳﻦ ﻧﻪ ﺍﻧﺪﺭ ﺧﻮﺭ ﺍﺳـﺖ‬
‫ﺭﺥ ﺍﺯ ﭼـــﺎﺩﺭ ﺷـــﺮﻡ ﺑﻴـــﺮﻭﻥ ﻛﻨﻴـــﺪ‬ ‫ﺷﻤﻦ ﮔﻔﺖ ﺭﻓــﺘﻦ ﺑﻪ ﺍﻓــﺰﻭﻥ ﻛــــﻨﻴﺪ‬
‫ﻫﻤـــﻪ ﺧـــﻮﺍﺏ ﺭﺍ ﺧﻴـــﺮﻩ ﭘﻨﺪﺍﺷـــﺘﻨﺪ‬ ‫ﺩﮔـــﺮ ﺑــﺎﺭﻩ ﺑﺮ ﭘﻴــــﺶ ﺑﮕﺬﺍﺷــــﺘﻨﺪ‬
‫)ﺩﺍﺳﺘﺎﻥ ﭘﺎﺩﺷﺎﻫﻲ ﻛﺴﺮﻱ ﺍﻧﻮﺷﻴﺮﻭﺍﻧﻲ‪ ،‬ﺍﺑﻴﺎﺕ ‪1033‬ـ ‪(1035‬‬

‫‪ .2‬ﺟﺬﺑﻪ ﻭ ﺧﻠﺴﻪ‪ ،‬ﻻﺯﻣﺔ ﺍﻋﻤﺎﻝ ﺷﻤﻦﻫﺎ‬

‫ﻳﻜﻲ ﺍﺯ ﻗﺎﺑﻠﻴﺖﻫﺎﻱ ﺍﺳﺎﺳﻲ ﻭ ﻋﻤﻮﻣﻲ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﻣﻘﺎﻡ ﺷـﻤﻨﻲ ﻭ ﺗﺼـﺮﻑ ﺩﺭ ﻋـﺎﻟﻢ‬
‫ﻣﺎﺩﻩ ﻭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋﺎﻟﻢ ﻣﺎﻭﺭﺍ ﻭ ﺩﺭﻣﺎﻧﮕﺮﻱ ﻭ ﺳﺎﺣﺮﻱ‪ ،‬ﻭﺭﻭﺩ ﺑﻪ ﻋﺮﺻﺔ ﺧﻠﺴـﻪ ﺍﺳـﺖ‪ .‬ﻗـﺎﺑﻠﻴﺘﻲ‬
‫ﻛﻪ ﺍﺯ ﻣﺮﺯﻫﺎﻱ ﺍﺻﻠﻲ ﺗﻤﻴﻴﺰ ﺷﻤﻦ ﻭ ﺟﺎﺩﻭﮔﺮ ﻣﺤﺴﻮﺏ ﻣﻲﺷـﻮﺩ‪ ،‬ﺑـﻪ ﺍﻳـﻦ ﻣﻌﻨـﺎ ﻛـﻪ ﮔﺮﭼـﻪ‬
‫ﺷﻤﻦ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﺗﻮﺍﻧﺎﻳﻲﻫﺎﻱ ﺩﻳﮕﺮ‪ ،‬ﺟﺎﺩﻭﮔﺮ ﺍﺳﺖ‪ ،‬ﻫﺮ ﺟـﺎﺩﻭﮔﺮﻱ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺩﻗﻴـﻖ ﻛﻠﻤـﻪ‬
‫ﻧﻤﻲﺗﻮﺍﻧﺪ ﺷﻤﻦ ﻧﺎﻣﻴـﺪﻩ ﺷـﻮﺩ‪).‬ﺷﻤﻨﻴﺴـﻢ‪ ،‬ﺹ‪ (42‬ﺷـﻤﻦ ﺑـﺎ ﻭﺭﻭﺩ ﺑـﻪ ﻋـﺎﻟﻢ ﺧﻠﺴـﻪ ﻭ ﺟﺬﺑـﻪ‬
‫ﻣﻲﻛﻮﺷﺪ ﻋﻘﺎﻳﺪ ﺍﺳﻄﻮﺭﻩﺍﻱ ﻭ ﺳﻨﺘﻲ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺸﺎﻥ ﺩﻫﺪ ﻳﺎ ﺁﻥ ﺭﺍ ﺗﺮﻭﻳﺞ ﻛﻨﺪ‪،‬‬
‫ﺯﻳﺮﺍ »ﺷﻤﻦ‪ ،‬ﺷﺨﺼﻴﺖ ﻭ ﻗﺪﺭﺕ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﺳﺎﻃﻴﺮ ﻣﻲﮔﻴﺮﺩ ﻭ ﺍﻳﻦ ﺍﺳﺎﻃﻴﺮ ﺭﺍ ﻧﻴـﺰ ﺑـﻪ ﻭﺳـﻴﻠﻪ‬
‫ﺧﻠﺴﻪ ﻭ ﻧﺸﺌﻪ ﻭ ﺭﺅﻳﺎ ﺩﺭ ﻭﻫﻢ ﻭ ﺫﻫﻦ ﺧﻮﺩ ﻣﺤﻘﻖ ﻣﻲﺳﺎﺯﺩ‪ .‬ﺍﻭ ﺑﺪﻳﻦ ﻭﺳـﻴﻠﻪ ﻧـﻪ ﺗﻨﻬـﺎ ﺍﻋﺘﻘـﺎﺩ‬
‫ﻫﻢﻧﻮﻋﺎﻥ ﺧﻮﺩ ﺭﺍ ﺟﻠﺐ ﻣﻲﻛﻨﺪ‪ ،‬ﻗﺪﺭﺕ ﻭ ﺍﻋﺘﻘﺎﺩ ﺧﻮﺩ ﺭﺍ ﻧﻴـﺰ ﺗﻘﻮﻳـﺖ ﻭ ﺗﺄﻳﻴـﺪ ﻣـﻲﻧﻤﺎﻳـﺪ‪«.‬‬
‫)ﻋﺮﻓﺎﻥ‪ ،‬ﺹ‪(94‬‬
‫ﺩﺭ ﺣﻘﻴﻘﺖ‪ ،‬ﻣﻘﺎﻡ ﻣﻌﻨﻮﻱ ﻭ ﺍﻗﺘﺪﺍﺭ ﺍﺟﺘﻤﺎﻋﻲ ﻫﺮ ﺷـﻤﻦ ﺑـﻪ ﺗﻮﺍﻧﻤﻨـﺪﻱﻫـﺎﻱ ﺟﺬﺑـﻪﺁﻭﺭ ﺍﻭ‬
‫ﺑﺴﺘﮕﻲ ﺩﺍﺭﺩ‪ ،‬ﺯﻳﺮﺍ ﺗﻮﺍﻧﺎﻳﻲﻫﺎﻱ ﻳﺎﺩ ﺷـﺪﻩ »ﻭﻱ ﺭﺍ ﻗـﺎﺩﺭ ﻣـﻲﺳـﺎﺯﺩ ﺗـﺎ ﺍﻓـﺰﻭﻥ ﺑـﺮ ﺣـﻖ ﻭﻳـﮋﺓ‬
‫ﺩﺭﻣﺎﻧﮕﺮﻱ ﻭ ﺳﻠﻮﻙ ﻋﺮﻓﺎﻧﻲ‪ ،‬ﺩﺭ ﺁﺳﻤﺎﻥ ﻣﺴﺘﻘﻴﻤﺎً ﺑﻪ ﺩﻳﺪﺍﺭ ﺍﺭﺑﺎﺏ ﺍﻧﻮﺍﻉ ﻧﺎﻳﻞ ﺁﻳـﺪ ﻭ ﻧﻴـﺎﻳﺶ‬
‫ﺑﺸﺮ ﺭﺍ ﺑﻪ ﺁﻥﻫﺎ ﺑﺮﺳﺎﻧﺪ‪)«.‬ﻣﻌﺮﻓﻲ ﺁﻳﻴﻦ ﺷﻤﻨﻲ ﺩﺭ ﺁﻣﺮﻳﻜـﺎﻱ ﺟﻨـﻮﺑﻲ‪ ،‬ﺹ‪ (157‬ﺷﻤﻨﻴﺴـﻢ ﺑـﻪ‬
‫ﻭﺍﺳﻄﺔ ﺟﺬﺑﻪ ﻣﻲﺧﻮﺍﻫـﺪ ﺑـﻪ ﻣﻌﺮﻓـﺖ ﺑﺮﺳـﺪ ﻭ ﺁﻥ ﺭﺍ ﺑـﻪ ﺩﻳﮕـﺮﺍﻥ ﺑﻴـﺎﻣﻮﺯﺩ‪ ،‬ﻏﺎﻓـﻞ ﺍﺯ ﺍﻳﻨﻜـﻪ‬
‫ﺑﺼﻴﺮﺗﻲ ﻛﻪ ﺍﺯ ﺁﻥﻫﺎ ﺑﻪ ﺩﺳﺖ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﭼﻴﺰﻱ ﻓﺮﺍﺗﺮ ﺍﺯ ﺗﻮﻫﻢ ﻧﻴﺴﺖ‪.‬‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪192‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫‪ .3‬ﺗﻔﺎﻭﺕﻫﺎ ﻭ ﺷﺒﺎﻫﺖﻫﺎﻱ ﺩﺳﺘﻴﺎﺑﻲ ﺑﻪ ﺧﻠﺴﻪ ﻭ ﺟﺬﺑـﻪ ﺩﺭ ﺁﻳـﻴﻦ ﺷﻤﻨﻴﺴـﻢ ﻭ‬

‫ﻣﻜﺘﺐ ﺗﺼﻮﻑ‬
‫ﺑﻲﮔﻤﺎﻥ ﺑﺎ ﻣﻄﺎﻟﻌﺔ ﺁﻳﻴﻦﻫـﺎ ﻭ ﻋﻘﺎﻳـﺪ ﺻـﻮﻓﻴﺎﻥ ﻭ ﺷـﻤﻦﻫـﺎ‪ ،‬ﻧﻘـﺎﻁ ﻣﺸـﺎﺑﻪ ﻓﺮﺍﻭﺍﻧـﻲ ﻳﺎﻓـﺖ‬
‫ﻣﻲﺷﻮﺩﻛﻪ ﻫﺮﻛﺪﺍﻡ‪ ،‬ﻇﺮﻓﻴﺖ ﺑﺮﺭﺳﻲ ﺟﺪﺍﮔﺎﻧـﻪﺍﻱ ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﺍﺻـﻮﻝ ﻣﺸـﺘﺮﻙ ﻭ ﺍﺳﺎﺳـﻲ ﺑـﻴﻦ‬
‫ﺗﻔﻜﺮﺍﺕ ﺷﻤﻨﻴﺴﺘﻲ ﻭ ﺗﺼﻮﻑ‪ ،‬ﺗﻼﺵ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﺧﻠﺴـﻪ ﻭ ﻧﺸـﺌﻪ ﺍﺳـﺖ‪ .‬ﺧﻠﺴـﻪ ﻛـﻪ ﺩﺭ‬
‫ﻋﺮﻓﺎﻥ ﻭ ﺗﺼﻮﻑ‪ ،‬ﮔﺎﻩ ﻫﻢﭘﺎﻳﺔ ﻣﻜﺎﺷﻔﻪ ﻭ ﻭﺍﻗﻌﻪ ﺩﺍﻧﺴﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﺻـﻞ ﺑـﻪ ﺣـﺎﻟﺘﻲ ﺑـﻴﻦ‬
‫ﺧﻮﺍﺏ ﻭ ﺑﻴﺪﺍﺭﻱ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ ﻛﻪ ﻣﻨﺠﺮ ﺑﻪ ﻛﺸﻒ ﺣﻘﺎﻳﻖ ﻣﻌﻨﻮﻱ ﻣﻲﮔﺮﺩﺩ‪ .‬ﺍﻳﺠﺎﺩ ﺧﻠﺴﻪ‪ ،‬ﮔﺎﻩ‬
‫ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻭ ﻋﻼﻗﺔ ﺻﻮﻓﻴﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺍﻫﻞ ﻃﺮﻳﻘﺖ ﺑﻪ ﺍﻳﺠﺎﺩ ﺁﻥ‪ ،‬ﺍﺯ ﺭﺍﻩﻫﺎﻱ ﺍﻧﺤﺮﺍﻓﻲ ﻭ‬
‫ﺭﻳﺎﺿﺖﻫﺎﻱ ﻣﺮﺗﺎﺽﮔﻮﻧﻪ ﻭ ﺷﻤﻦﻭﺍﺭ ﻫﺸﺪﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ‪ ،‬ﭼﻨﺎﻥﻛﻪ ﻋﺰﺍﻟﺪﻳﻦ ﻣﺤﻤﻮﺩ ﻛﺎﺷﺎﻧﻲ ﺩﺭ‬
‫ﺍﻳﻦ ﺑﺎﺭﻩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪» :‬ﻣﺮﻳﺪ ﺻﺎﺩﻕ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺧﻠﻮﺕ ﺍﻭ ﺑﻪ ﻃﻠﺐ ﺍﻣﺜﺎﻝ ﺍﻳـﻦ ﻛﺸـﻮﻑ ﻭ‬
‫ﻛﺮﺍﻣﺎﺕ ﻣﻌﻠﻮﻝ ﻭ ﻣﺪﺧﻮﻝ ﻧﺒﻮﺩ ﻭ ﻫﻤﺖ ﻭ ﻧﻴﺖ ﺍﻭ ﺑﺮ ﻧﻴﻞ ﺁﻥ ﻣﻘﺼﻮﺭ ﻧﻪ‪ ،‬ﭼﻪ ﺍﻳﻦ ﻧﻮﻉ ﻛﺸﻒ‬
‫ﺍﺯ ﺑﺮﺍﻫﻤﻪ ﻭ ﺭﻫﺎﺑﻴﻦ ﻛﻪ ﻧﻪ ﺑﺮ ﺟﺎﺩﺓ ﺷﺮﻳﻌﺖ ﻭ ﺳﻨﻦ ﺍﺳﻼﻡﺍﻧﺪ‪ ،‬ﻣﻤﻨﻮﻉ ﻧﻴﺴﺖ ﻭ ﻇﻬﻮﺭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ‬
‫ﭼﻴﺰﻫﺎ ﺩﺭ ﺣﻖ ﺍﻳﺸﺎﻥ ﻣﺤﻘﻖ ﺍﺳﺖ ﻛﻪ ﺟﺰ ﻣﻜﺮ ﻭ ﺍﺳﺘﺪﺭﺍﺝ ﻧﻴﺴﺖ‪)«.‬ﻣﺼﺒﺎﺡ ﺍﻟﻬﺪﺍﻳﻪ‪ ،‬ﺹ‪(179‬‬
‫ﮔﺎﻩ ﺑﺮﺧﻲ ﺍﺯ ﺻﻮﻓﻲﻧﻤﺎﻫﺎـ ﺑﻪ ﺯﻋﻢ ﺧﻮﻳﺶ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﻓﻨﺎ ﻭ ﻛﺸﻒ ﺣﺠﺎﺏﻫﺎ ﻭ ﻣﺸﺎﻫﺪﺓ‬
‫ﺣﻘﺎﻳﻖـ ﺑﺎ ﺍﻗﺘﺒﺎﺱ ﺍﺯ ﺭﻭﺵﻫﺎﻱ ﻣﺘﻜﻠﻔﺎﻧﻪ‪ ،‬ﺑﻪﻭﻳﮋﻩ ﺁﻳﻴﻦ ﺷﻤﻨﻲ‪ ،‬ﺑﻪ ﺍﻳﺠﺎﺩ ﺧﻠﺴﻪ ﺩﺭ ﺧﻮﺩ ﺭﻭﻱ‬
‫ﺁﻭﺭﺩﻧﺪ‪ ،‬ﻛﻪ ﺍﺯ ﻣﻨﻈﺮ ﻋﺮﻓﺎﻱ ﺣﻘﻴﻘﻲ ﻣﻄﺮﻭﺩ ﻭ ﻣﺬﻣﻮﻡ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺁﻳﻴﻦ ﺷﻤﻨﻲ‪ ،‬ﺩﺳﺘﻴﺎﺑﻲ ﺑﻪ ﺣﺎﻟﺖ ﻳﺎﺩ ﺷﺪﻩـ ﻛﻪ ﮔﺎﻩ ﺍﺯ ﺁﻥ ﺑﻪ »ﻣﺸﺎﻫﺪﻩ« ﺗﻌﺒﻴﺮ ﻣﻲﺷﻮﺩــ‬
‫ﻫﻤﺎﻧﻨﺪ ﻋﻘﻴﺪﻩ ﺻﻮﻓﻴﻪ‪ ،‬ﻛـﺎﻣﻼً ﺷﺨﺼـﻲ ﻭ ﻣﺘﻔـﺎﻭﺕ ﺍﺯ ﺗﺠﺮﺑـﺔ ﺩﻳﮕـﺮﻱ ﺩﺍﻧﺴـﺘﻪ ﺷـﺪﻩ ﺍﺳـﺖ‪.‬‬
‫»ﻛﺎﺭﻟﻮﺱ ﻛﺎﺳﺘﺎﻧﺪﺍ«‪ ،‬ﻣﺮﺩﻡﺷﻨﺎﺱ ﭘﺮﻭﻳﻲـ ﻛﻪ ﺗﻮﺟﻪ ﺑـﻪ ﺁﻳـﻴﻦ ﺷﻤﻨﻴﺴـﺘﻲ ﻭ ﺍﻓﻜـﺎﺭ ﻭ ﺍﻋﻤـﺎﻝ‬
‫ﺁﻧﺎﻥ ﺩﺭ ﻋﺼﺮ ﺣﺎﺿـﺮ ﺭﺍ ﺑﺎﻳـﺪ ﺑﻴﺸـﺘﺮ ﺣﺎﺻـﻞ ﺗـﻼﺵ ﻭﻱ ﺩﺭ ﺷﻨﺎﺳـﺎﻳﻲ ﻭ ﻣﻌﺮﻓـﻲ ﺗﻌﻠﻴﻤـﺎﺕ‬
‫ﺷﻤﻨﻴﺴﺘﻲ ﺳﺮﺥﭘﻮﺳﺘﺎﻥ ﻣﻜﺰﻳﻚ ﺑﻪﻭﻳﮋﻩ ﺍﺳﺘﺎﺩ ﻭ ﻣﺮﺍﺩ ﺧﻮﺩ‪ ،‬ﺩﻭﻥ ﺧﻮﺍﻥ ﺑﺪﺍﻧﻴﻢـ ﺍﺯ ﺯﺑﺎﻥ ﺩﻭﻥ‬
‫ﺧﻮﺍﻥ ﻣﻲﻧﻮﻳﺴﺪ‪» :‬ﺷﺮﺡ ﺍﻳﻦ ﻣﻌﺮﻓﺖ ﻣﻤﻜﻦ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﺑﺮﺍﻱ ﻫﺮ ﻛﺲ ﺑﻪ ﮔﻮﻧـﻪﺍﻱ ﺍﺳـﺖ‪...‬‬
‫ﺍﻳﻦ ﻧﻜﺘﻪﺍﻱ ﺍﺳﺖ ﻛﻪ ﻓﻘﻂ ﺧﻮﺩ ﺍﻭ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭﻳﺎﺑﺪ ﻭ ﺍﻳﻦ ﺩﺭﻳﺎﻓﺖ‪ ،‬ﻫﻤﺎﻥ ﻣﻌﺮﻓﺘﻲ ﺍﺳﺖ ﻛـﻪ‬
‫ﺗﺎ ﺑﻪ ﺣﺎﻝ ﺩﺭﺑﺎﺭﻩﺍﺵ ﺣﺮﻑ ﺯﺩﻩﺍﻡ‪)«.‬ﺗﻌﻠﻴﻤـﺎﺕ ﺩﻭﻥ ﺧـﻮﺍﻥ‪ ،‬ﺹ‪ (78‬ﺷـﻤﻦﻫـﺎ ﻧﻴـﺰ ﺗﺠـﺎﺭﺏ‬
‫ﺷﺨﺼﻲ ﻭ ﺣﺎﺻﻞ ﻣﺸﺎﻫﺪﺍﺕ ﺧﻮﺩ ﺭﺍ ﻫﻤﭽـﻮﻥ ﺻـﻮﻓﻴﻪ‪ ،‬ﺗﻮﺻـﻴﻒﻧﺎﭘـﺬﻳﺮ ﻭ ﻏﻴـﺮ ﻗﺎﺑـﻞ ﻓﻬـﻢ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪193‬‬

‫ﻣﻲﺩﺍﻧﻨﺪ‪ .‬ﺍﻳﻦ ﻧﻜﺘﻪﺍﻱ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﮔﻔﺘﮕﻮﻫﺎﻱ »ﺩﻭﻥ ﺧﻮﺍﻥ« ﻭ »ﻛﺎﺳﺘﺎﻧﺪﺍ« ﺑﻪ ﻭﺿﻮﺡ ﺁﺷﻜﺎﺭ‬
‫ﻣﻲﺷﻮﺩ‪» :‬ﺗﻮ ﺍﺯ ﻣﻦ ﻣﻲﺧﻮﺍﻫﻲ ﻛﻪ ﺍﻳﻦ ﺭﺍ ﺑﺮﺍﻳﺖ ﺗﻮﺿﻴﺢ ﺩﻫﻢ ﺗﺎ ﺑﺘـﻮﺍﻧﻲ ﺑـﻪ ﻓﻜـﺮ ﻛـﺮﺩﻥ ﺩﺭ‬
‫ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﭙﺮﺩﺍﺯﻱ‪ ،‬ﺩﺭﺳﺖ ﺑﻪ ﻫﻤﺎﻥ ﻃﺮﻳﻖ ﻛﻪ ﺩﺭﺑﺎﺭﺓ ﻫﺮ ﭼﻴﺰ ﺩﻳﮕﺮ ﻓﻜﺮ ﻣـﻲﻛﻨـﻲ‪ .‬ﺩﺭ ﺑـﺎﺏ‬
‫ﺩﻳﺪﻥ‪ ،‬ﺍﻣﺎ ﺍﻧﺪﻳﺸﻴﺪﻥ ﻣﻄﺮﺡ ﻧﻴﺴﺖ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﺭﻭﺳﺖ ﻛﻪ ﻧﻤﻲﺗﻮﺍﻧﻢ ﺑﺮﺍﻳﺖ ﺑﮕﻮﻳﻢ ﻛـﻪ ﺩﻳـﺪﻥ‬
‫ﭼﮕﻮﻧﻪ ﭼﻴﺰﻱ ﺍﺳﺖ‪)«...‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪(98‬‬
‫ﻧﻜﺘﺔ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻭ ﻣﻬﻢ‪ ،‬ﻧﺤﻮﺓ ﺩﺳﺖﻳﺎﺑﻲ ﺷﻤﻦﻫﺎ ﺑﻪ ﺍﻳﻦ ﺣﺎﻟﺖ‪ ،‬ﻳﻌﻨﻲ ﺧﻠﺴﻪ ﺍﺳـﺖ ﻛـﻪ‬
‫ﻣﻮﺭﺩ ﺍﻗﺘﺒﺎﺱ ﺻﻮﻓﻲﻧﻤﺎﻳﺎﻥ ﻭ ﮔﺎﻩ ﺗﻮﺟﻪ ﺑﺮﺧﻲ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺑﻪ ﺁﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺷﻤﻦﻫﺎ ﻫﻤﭽﻮﻥ‬
‫ﺍﻏﻠﺐ ﺍﻗﻮﺍﻡ ﺍﺑﺘﺪﺍﻳﻲ ﺍﺯ ﺩﻭ ﺭﺍﻩ ﺑﻪ ﺧﻠﺴﻪ ﻭ ﻧﺸﺌﮕﻲـ ﻛﻪ ﺑﻪ ﺯﻋﻢ ﺁﻥﻫﺎ ﻣﻘﺪﻣﺔ ﻣﻌﺮﻓﺖ ﻭ ﺑﺼﻴﺮﺕ‬
‫ﺍﺳﺖـ ﺩﺳﺖ ﻣﻲﻳﺎﺑﻨﺪ‪ :‬ﻳﻜﻲ ﺭﻗﺺ ﻭ ﻣﻮﺳﻴﻘﻲ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮﻱ ﺑﻬﺮﻩﮔﻴﺮﻱ ﺍﺯ ﻣﻮﺍﺩ ﻭﻫﻢﺁﻭﺭ ﻭ‬
‫ﻣﺨﺪﺭ ﻭ ﻣﺸﺮﻭﺑﺎﺕ ﻣﺴﻜﺮ‪ .‬ﺩﺭ ﻫﺮ ﺩﻭﻱ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ﻋﺎﻟﻢ ﺧﻠﺴﻪ‪ ،‬ﺣﺮﻛﺎﺗﻲ ﺍﺯ‬
‫ﺁﻧﺎﻥ ﺑﺮﻭﺯ ﻣـﻲﻛﻨـﺪ ﻛـﻪ ﺷـﺒﺎﻫﺖ ﺑـﻪ ﻧـﻮﻋﻲ ﻫﻴﺴـﺘﺮ ﻭ ﺍﭘـﻲ ﻟﭙﺴـﻲ)‪ Epilepsy‬ﻭ‪= Hysteria‬‬
‫ﺑﻴﻤﺎﺭﻱﻫﺎﻱ ﺭﻭﺍﻧـﻲ‪ ،‬ﻏـﺶ ﻭ ﺻـﺮﻉ( ﺩﺍﺭﺩ‪).‬ﻋﺮﻓـﺎﻥ‪ ،‬ﺹ ‪95‬ــ ‪ (96‬ﺷـﺎﻳﺪ ﺍﻗﺘﺒـﺎﺱ ﺑﺮﺧـﻲ ﺍﺯ‬
‫ﺻﻮﻓﻴﺎﻥ ﻣﺘﺄﺧﺮ ﺑﻪﻭﻳﮋﻩ ﺑﺮﺧﻲ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﻓﺮﻗﻪﻫﺎﻱ ﻣﻼﻣﺘﻴﻪ ﻭ ﻗﻠﻨﺪﺭﻳﻪ ﺍﺯ ﺷﻤﻦﻫـﺎ ﺑـﺮﺍﻱ ﺍﻳﺠـﺎﺩ‬
‫ﺟﺬﺑﻪ ﻭ ﺧﻠﺴﻪ ﺑﺎﻋﺚ ﮔﺮﺩﻳﺪ ﻛﻪ ﺍﻳﻦ ﺩﻭ ﮔﺮﻭﻩ ﺍﺯ ﺩﻳـﺪﮔﺎﻩ ﺍﻏﻠـﺐ ﻣـﺮﺩﻡ‪ ،‬ﻣﺠﻨـﻮﻥ ﻭ ﺍﺯ ﻧﻈـﺮ‬
‫ﺑﺮﺧﻲ ﻣﺤﻘﻘﺎﻥ‪ ،‬ﺑﻴﻤﺎﺭﺍﻧﻲ ﺭﻭﺍﻧﻲ ﻣﺤﺴﻮﺏ ﺷﻮﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻟﻴﺎﺩﻩ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺑـﺎ ﺗﻮﺟـﻪ ﺑـﻪ ﺗﺤﻘﻴﻘـﺎﺕ‬
‫ﺧﻮﺩ‪ ،‬ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺭﺍ ﺭﺩ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﺯ ﻗﻮﻝ ﻧﺎﺩﻝ)‪(nadel‬ـ ﻛﻪ ﺑﻪ ﺗﺤﻘﻴﻖ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﻦﻫﺎﻱ ﻗﺒﺎﻳﻞ‬
‫ﺳﻮﺩﺍﻧﻲ ﭘﺮﺩﺍﺧﺘﻪـ ﻣﻲﺁﻭﺭﺩ‪» :‬ﺷﻤﻨﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻛﻪ ﺩﺭ ﺯﻧﺪﮔﻲ ﺭﻭﺯﻣﺮﻩﺍﺵ ﻓﺮﺩﻱ ﻧﺎﺑﻬﻨﺠﺎﺭ‪،‬‬
‫ﺑﻴﻤﺎﺭ ﻧﻮﺭﺁﺳﺘﻨﻲ ﻳﺎ ﭘﺎﺭﺍﻧﻮﻳﻲ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﻏﻴﺮ ﺍﻳﻦ ﺻﻮﺭﺕ‪ ،‬ﺩﺭ ﻣﻴﺎﻥ ﺍﺑﻠﻬﺎﻥ ﺟﺎﻱ ﻣﻲﮔﺮﻓﺖ ﻭ ﺑﻪ‬
‫ﻋﻨﻮﺍﻥ ﻳﻚ ﻋﺎﻟﻢ ﺭﻭﺣﺎﻧﻲ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻭﺍﻗﻊ ﻧﻤﻲﺷﺪ‪) «.‬ﺍﺳﻄﻮﺭﻩ‪ ،‬ﺭﺅﻳﺎ‪ ،‬ﺭﺍﺯ‪ ،‬ﺹ‪(76‬‬

‫‪1‬ـ‪ .3‬ﺧﻠﺴﮕﻲ ﺍﺯ ﻃﺮﻳﻖ ﻣﻮﺳﻴﻘﻲ ﻭ ﺭﻗﺺ‬

‫ﮔﺮﭼﻪ ﺭﺍﻩﻫﺎﻱ ﺧﻠﺴﻪﺁﻓﺮﻳﻨﻲ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﻦﻫﺎﻱ ﻣﻨﺎﻃﻖ ﻣﺨﺘﻠﻒ ﺟﻬﺎﻥ ﺍﻧـﺪﻛﻲ ﻣﺘﻔـﺎﻭﺕ‬
‫ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻏﻠﺐ ﻣﻮﺍﺭﺩ ﺍﻋﺘﻘﺎﺩ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﻝ ﺳﭙﺮﺩﻥ ﺑﻪ ﺣﺮﻛـﺎﺕ ﻳﻜﻨﻮﺍﺧـﺖ ﻭ ﮔـﻮﺵ‬
‫ﺩﺍﺩﻥ ﺑﻪ ﺁﻫﻨﮓﻫﺎﻱ ﺭﻳﺘﻤﻴﻚ ﻣﻮﺟﺐ ﻭﺟﺪ ﻭ ﺧﻠﺴﻪ ﻣﻲﺷﻮﺩ)ﻧﻤﺎﻳﺶﻫﺎﻱ ﺁﻳﻴﻨـﻲ‪ ،‬ﺹ‪(532‬‬
‫ﻣﻮﺿﻮﻋﻲ ﻛﻪ ﺩﺭ ﺗﺼﻮﻑ ﻧﻴﺰ ﺳﺎﺑﻘﻪ ﺩﺍﺭﺩ‪.‬‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪194‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﺍﺯ ﻧﻈﺮ ﺍﻏﻠﺐ ﻣﺸﺎﻳﺦ ﺻـﻮﻓﻴﻪ‪ ،‬ﺑـﻪ ﺟـﺰ ﻣﺸـﺎﻳﺦ ﻓﺮﻗـﻪﻫـﺎﻱ ﺧﺮﺍﺯﻳـﻪ ﻭ ﻧﻘﺸـﺒﻨﺪﻳﻪ ﻭ ﺑﺮﺧـﻲ‬
‫ﺻﻮﻓﻴﺎﻥ ﺷﻴﻌﻪﻣﺬﻫﺐ‪ ،‬ﺳﻤﺎﻉ ﺍﺯ ﻣﺴﺘﺤﺴﻨﺎﺕ ﺗﻠﻘﻲ ﻣـﻲﮔـﺮﺩﺩ‪ ،‬ﭼﻨـﺎﻥﻛـﻪ ﮔﻮﻳﻨـﺪ‪» :‬ﺍﺑﻮﺳـﻌﻴﺪ‬
‫ﭼﻨﺎﻥ ﺑﻪ ﻭﺟﺪ ﻭ ﺳﻤﺎﻉ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺷﺖ ﻛﻪ ﻣﺮﻳﺪﺍﻥ ﺭﺍ ﮔﻔﺘﻪ ﺑﻮﺩ‪ ،‬ﺍﮔﺮ ﺻـﺪﺍﻱ ﻣـﺆﺫﻥ ﺑﺸـﻨﻮﻳﺪ‪،‬‬
‫ﻫــﻢ ﺍﺯ ﺭﻗــﺺ ﺑــﺎﺯ ﻧﺎﻳﺴــﺘﻴﺪ‪)«.‬ﺭ‪.‬ﻙ‪ :‬ﺍﺑﻮﺳــﻌﻴﺪﻧﺎﻣﻪ‪ ،‬ﺹ‪ (63‬ﺑﺎﻭﺭﺩﺍﺷــﺖ ﺩﺭﻭﻳﺸــﺎﻥ ﻣﻮﻟﻮﻳــﻪ‬
‫)ﭼﺮﺥﺯﻥ( ﻭ ﺩﺭ ﺭﺃﺱ ﺁﻧﺎﻥ ﻣﻮﻻﻧﺎ‪ ،‬ﻧﻤﻮﻧﺔ ﺩﻳﮕﺮﻱ ﺍﺯ ﺗﻮﺟﻪ ﻋﺮﻓﺎ ﺑﻪ ﻭﺟﺪ ﻭ ﺑﻴﺨﻮﺩﻱ ﺣﺎﺻﻞ‬
‫ﺍﺯ ﻣﻮﺳﻴﻘﻲ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻓﺮﺍﻁ ﺑﺮﺧﻲ ﺍﺯ ﺻﻮﻓﻴﻪ ﺩﺭ ﺭﻗـﺺ ﻭ ﺳـﻤﺎﻉ ﺑـﻪ ﻗﺒـﻞ ﺍﺯ ﻓﺮﻗـﺔ ﻣﻮﻟﻮﻳـﻪ‬
‫ﺑﺮﻣــﻲﮔــﺮﺩﺩ‪ ،‬ﭼﻨــﺎﻥﻛــﻪ ﻫﺠــﻮﻳﺮﻱ ﺩﺭ ﻛﺸــﻒ ﺍﻟﻤﺤﺠــﻮﺏ ﺁﻭﺭﺩﻩ‪» :‬ﻭ ﻣــﻦ ﺩﻳــﺪﻡ ﺍﺯ ﻋــﻮﺍﻡ‬
‫ﮔﺮﻭﻫﻲ ﻣﻲﭘﻨﺪﺍﺷﺘﻨﺪ ﻛﻪ ﻣﺬﻫﺐ ﺗﺼﻮﻑ ﺟﺰ ﺍﻳﻦ)ﺭﻗﺺ( ﻧﻴﺴﺖ‪ ،‬ﺁﻥ ﺑـﺮ ﺩﺳـﺖ ﮔﺮﻓﺘﻨـﺪ‪ ،‬ﻭ‬
‫ﮔﺮﻭﻫﻲ ﺍﺻﻞ ﺁﻥ ﺭﺍ ﻣﻨﻜﺮ ﺷﺪﻧﺪ‪)«.‬ﺹ‪(605‬‬
‫ﻧﮕﺮﺵ ﺻﻮﻓﻴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺳﻤﺎﻉ ﻳﻜﺴﺎﻥ ﻭ ﻫﻤﺎﻫﻨﮓ ﻧﻴﺴﺖ‪ .‬ﺩﺳـﺘﻪﺍﻱ‪ ،‬ﺧﻠﺴـﮕﻲ ﺣﺎﺻـﻞ‬
‫ﺍﺯ ﺳﻤﺎﻉ ﻣﻮﺳﻴﻘﻲ ﺭﺍ ﻣﻄﺮﻭﺩ ﻭ ﻣﺤﻈﻮﺭ ﻭ ﺁﻥ ﺭﺍ ﻣﻘﺪﻣﻪ ﻳـﺎ ﻣﺤـﺮﻙ ﻓﻌـﻞ ﺣـﺮﺍﻡ ﺩﺍﻧﺴـﺘﻪﺍﻧـﺪ‪،‬‬
‫ﭼﻨﺎﻥﻛﻪ ﻓﻀﻴﻞ ﻋﻴﺎﺽ ﮔﻔﺘﻪ ﺍﺳﺖ‪» :‬ﺍﻟﻐﻨﺎ ﺭﻗﻴـﺔ ﺍﻟﺰﻧـﺎ«)ﺍﻭﺭﺍﺩ ﺍﻻﺣﺒـﺎﺏ‪ ،‬ﺹ‪ (229‬ﻭ ﺩﺳـﺘﻪﺍﻱ‬
‫ﺩﻳﮕﺮ ﻣﺎﻧﻨﺪ ﺻﻮﻓﻴﺎﻥ ﻋﺸﻖﻣﺴﻠﻚ‪ ،‬ﺳﻤﺎﻉ ﺭﺍ ﻣﻘﺪﻣـﺔ ﻭﺟـﺪ ﻭ ﺗﻮﺍﺟـﺪ ﻭ ﻭﺳـﻴﻠﺔ ﺭﻓـﻊ ﻗـﺒﺾ ﻭ‬
‫ﻣﻼﻝ ﺗﻠﻘﻲ ﻧﻤﻮﺩﻩﺍﻧﺪ‪:‬‬
‫ﻛﻪ ﺩﺭ ﺍﻭ ﺑﺎﺷـﺪ ﺧﻴــــــﺎﻝ ﺍﺟـــــﺘﻤﺎﻉ‬ ‫ﭘــﺲ ﻏــﺬﺍﻱ ﻋﺎﺷـــﻘﺎﻥ ﺁﻣــﺪ ﺳـــﻤﺎﻉ‬
‫ﺑﻠﻜﻪ ﺻﻮﺭﺕ ﮔﺮﺩﺩ ﺍﺯ ﺑﺎﻧـﮓ ﻭ ﺻـﻔﻴﺮ‬ ‫ﻗـ ـﻮ‪‬ﺗﻲ ﮔﻴـــﺮﺩ ﺧﻴـــﺎﻻﺕ ﺿــــــــﻤﻴﺮ‬
‫)ﻣﺜﻨﻮﻱ‪742 /4 ،‬ـ ‪(743‬‬
‫ﻭ ﮔﺮﻭﻫﻲ ﺍﻋﺘﻘﺎﺩﻱ ﻣﻴﺎﻧﻪ ﺑﻪ ﺁﻥ ﺩﺍﺭﻧﺪ‪ ،‬ﭼﻨﺎﻥﻛﻪ ﺫﻭﺍﻟﻨﻮﻥ ﻣﺼﺮﻱ ﮔﻔﺘﻪ‪» :‬ﺳﻤﺎﻉ ﻭﺍﺭﺩ ﺣﻖ‬
‫ﺍﺳﺖ ﺑﺮ ﺩﻝﻫﺎ ﻛﻪ ﺑﺪﻭ ﺑﺮﺍﻧﮕﻴﺰﺩ ﻭ ﺑﺮ ﻃﻠﺐ ﻭﻱ ﺣﺮﻳﺺ ﻛﻨﺪ‪ .‬ﻫﺮﻛﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﺣﻖ ﺷـﻨﻮﺩ‪ ،‬ﺑـﻪ‬
‫ﺣﻖ ﺭﺍﻩ ﻳﺎﺑﺪ‪ ،‬ﻭ ﻫﺮﻛﻪ ﺑﻪ ﻧﻔﺲ ﺷﻨﻮﺩ‪ ،‬ﺍﻧﺪﺭ ﺯﻧﺪﻗﻪ ﺍﻓﺘﺪ‪)«...‬ﻛﺸﻒ ﺍﻟﻤﺤﺠﻮﺏ‪ ،‬ﺹ‪(589‬‬
‫ﺳﺨﻨﺎﻥ ﺧﻮﺍﺟﻪ ﻋﺒﺪﺍﷲ ﺍﻧﺼﺎﺭﻱ‪ ،‬ﮔﻮﺍﻩ ﺧﻮﺑﻲ ﺑﺮﺍﻱ ﻧﻤﺎﻳﺶ ﻋﻘﻴﺪﺓ ﺑﺮﺧﻲ ﺍﺯ ﺻـﻮﻓﻴﺎﻥ‪ ،‬ﺩﺭ‬
‫ﺑﺎﺏ ﻓﻮﺍﻳﺪ ﺳﻤﺎﻉ ﺍﺳﺖ‪» :‬ﺑﻨﺪﻩ ﺳﻤﺎﻉ ﻫﻤﻲﻛﻨـﺪ ﺗـﺎ ﻭﻗـﺖ ﻭﻱ ﺧـﻮﺵ ﮔـﺮﺩﺩ‪ ،‬ﺟـﺎﻥ ﻭﻱ ﻓـﺮﺍ‬
‫ﺳﻤﺎﻉ ﺁﻳﺪ‪ ،‬ﺩﻝ ﻭﻱ ﻓﺮﺍ ﻧﺸﺎﻁ ﺁﻳﺪ‪ ،‬ﺳﺮﻭﺭﻱ ﻓﺮﺍ ﻛﺎﺭ ﺁﻳﺪ‪ ،‬ﺍﺯ ﺗـﻦْ ﺯﺑـﺎﻥ ﻣﺎﻧـﺪ ﻭ ﺑـﺲ‪ ،‬ﺍﺯ ﺩﻝْ‬
‫ﻧﺸﺎﻥ ﻣﺎﻧﺪ ﻭ ﺑﺲ‪ ،‬ﺍﺯ ﺟﺎﻥْ ﻋﻴﺎﻥ ﻣﺎﻧﺪ ﻭ ﺑﺲ‪ .‬ﺗﻦ ﺩﺭ ﻭﺟﺪ ﻭﺍﻟﻪ ﺷﻮﺩ‪ ،‬ﺩﻝ ﺩﺭ ﺷﻬﻮﺩ ﻣﺴـﺘﻬﻠﻚ‬
‫ﺷﻮﺩ‪ ،‬ﺟﺎﻥ ﺩﺭ ﻭﺟﻮﺩ ﻣﺴﺘﻐﺮﻕ ﮔـﺮﺩﺩ‪ ،‬ﺩﻳـﺪﻩ ﺁﺭﺯﻭﻱ ﺩﻳـﺪﺍﺭ ﺫﻭﺍﻟﺠـﻼﻝ ﻛﻨـﺪ‪ ،‬ﺩﻝْ ﺁﺭﺯﻭﻱ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪195‬‬

‫ﺷﺮﺍﺏ ﻃﻬﻮﺭ ﻛﻨﺪ‪ ،‬ﺟﺎﻥْ ﺁﺭﺯﻭﻱ ﺳﻤﺎﻉ ﺣﻖ ﻛﻨﺪ‪)«.‬ﺟﻠﻮﻩﻫﺎﻱ ﺗﺼﻮﻑ ﻭ ﻋﺮﻓـﺎﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ ﻭ‬
‫ﺟﻬﺎﻥ‪ ،‬ﺹ‪ 591‬ـ ‪(592‬‬
‫ﺑﺎ ﻫﻤﺔ ﺍﻳﻦ ﺍﻭﺻﺎﻑ‪ ،‬ﺗﻮﺻـﻴﻔﺎﺕ ﮔﻮﻧـﺎﮔﻮﻥ ﻭ ﻣﺨﺘﻠـﻒ ﻣﺸـﺎﻳﺦ ﺻـﻮﻓﻴﻪ ﺩﺭﺑـﺎﺭﺓ ﺳـﻤﺎﻉ‪،‬‬
‫ﺍﺧــﺘﻼﻑ ﺁﺭﺍ ﻭ ﺗﺸــﺘﺖ ﺩﺭ ﻧﻈــﺮ ﻣﺸــﺎﻳﺦ‪ ،‬ﻣﻨﺘﻘــﺪﺍﻥ ﻭ ﻧﻈﺮﻳــﻪﭘــﺮﺩﺍﺯﺍﻥ ﺗﺼــﻮﻑ ﺩﺭﻛﻨــﺎﺭ‬
‫ﻣﺨﺎﻟﻔﺖﻫﺎﻱ ﺷﺪﻳﺪ ﻣﺘﺸﺮﻋﺎﻥ ﻭ ﻓﻘﻬﺎ ﺑﻪ ﻋﻘﺎﻳﺪ ﻭ ﺍﻋﻤﺎﻝ ﺑﺮﺧـﻲ ﺍﺯ ﺻـﻮﻓﻴﺎﻥ ﺩﺭ ﺣـﻼﻝ ﺑـﻮﺩﻥ‬
‫ﺳﻤﺎﻉ ﻭ ﺑﺮﮔﺰﺍﺭﻱ ﻣﺮﺍﺳﻢ ﺳﻤﺎﻉـ ﻛﻪ ﻏﺎﻟﺒﺎً ﺁﻥ ﺭﺍ ﺑﺎ ﺭﻗﺺ ﻳﻜﻲ ﻣﻲﭘﻨﺪﺍﺷﺘﻨﺪـ ﺍﻏﻠـﺐ ﻣﺸـﺎﻳﺦ‬
‫ﺻﻮﻓﻴﻪ ﺭﺍ ﺑﻪ ﻣﻮﺿﻊﮔﻴﺮﻱ ﻣﺤﺘﺎﻃﺎﻧﻪ ﺩﺭﺑﺎﺭﺓ ﺳﻤﺎﻉ ﻛﺸﺎﻧﺪ‪ .‬ﻟﺬﺍ ﺧﻮﺩ ﻣﺸﺎﻳﺦ ﺻﻮﻓﻴﻪ ﺑـﻪ ﻋﻨـﻮﺍﻥ‬
‫ﻧﺨﺴﺘﻴﻦ ﻣﻨﺘﻘﺪﺍﻥ ﺍﻳﻦ ﺍﻋﻤﺎﻝ‪ ،‬ﺍﺯ ﻫﻤﺎﻥ ﺁﻏﺎﺯ ﺑﺎ ﺍﻳﺠﺎﺩ ﺷﺮﻭﻃﻲ ﺑﺮﺍﻱ ﺳﻤﺎﻉ ﻭ ﺳﻤﺎﻉ ﻛﻨﻨـﺪﻩ‪ ،‬ﻭ‬
‫ﺗﻔﺎﻭﺕ ﻗﺎﺋﻞ ﺷﺪﻥ ﺑﻴﻦ ﺳﻤﺎﻉ ﻭ ﺭﻗﺺ ﺑـﺎ ﻋﻨـﻮﺍﻥ »ﺳـﻤﺎﻉ ﺭﺍﺳـﺖ« ﻭ »ﺳـﻤﺎﻉ ﻛـﮋ«‪ ،‬ﺩﺭ ﺑﺮﺍﺑـﺮ‬
‫ﻫﺮﮔﻮﻧــﻪ ﺍﻧﺤــﺮﺍﻑ ﺍﺯ ﺍﺻــﻮﻝ ﻭ ﻗﻮﺍﻋــﺪ ﻫﺸــﺪﺍﺭ ﺩﺍﺩﻧــﺪ‪ .‬ﺳــﺨﻨﺎﻥ ﺟــﺎﻣﻲ ﺑــﻪ ﻋﻨــﻮﺍﻥ ﻳﻜــﻲ ﺍﺯ‬
‫ﻣﻴﺮﺍﺙﺩﺍﺭﺍﻥ ﺍﻧﺪﻳﺸﺔ ﻣﺸﺎﻳﺦ ﮔﺬﺷﺘﻪ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﮔﻮﺍﻩ ﭼﻨﻴﻦ ﺩﻏﺪﻏﻪﺍﻱ ﺑﺎﺷﺪ‪:‬‬
‫ﺟﻨــﺒﺶ ﻛــﺎﻣﻼﻥ ﻧــﻪ ﺭﻗـــــــﺺ ﺑــﻮﺩ‬ ‫ﺭﻗــﺺ ﻧــﺎﻗﺺ ﺑــﻪ ﺳــﻮﻱ ﻧﻘــﺺ ﺑــﻮﺩ‬
‫ﺗــﺎ ﺭﻫــﺪ ﺑــﺎﺯ ﺍﺯ ﺍﻳــﻦ ﺣﻀــﻴﺾ ﻭﺑــﺎﻝ‬ ‫ﻣــﻲﺯﻧــﺪ ﻣــﺮﻍ ﺟﺎﻧﺸــﺎﻥ ﭘــﺮ ﻭ ﺑـــــﺎﻝ‬
‫ﺑــﻪ ﻫـــــﻮﺍﻱ ﺳــــــﻤﺎﻉ ﺟﺴــﺘﻪ ﺯ ﺟــﺎ‬ ‫ﮔﺮﭼــﻪ ﻫــﺮ ﺩﻭ ﺯ ﻳــﻚ ﺻــﺪﺍ ﻭ ﻧــﺪﺍ‬
‫ﻭﺁﻥ ﺩﮔـــﺮ ﺭﻓـــﺘﻪ ﺗﺎ ﺗـــﺤﺖ ﺛـﺮﻱ‬ ‫ﺁﻥ ﻳﻜــﻲ ﺑــﺮ ﻓﻠــــﻚ ﻛﺸــﻴﺪﻩ ﺭﺩﻱ‬
‫)ﻫﻔﺖ ﺍﻭﺭﻧﮓ‪ ،‬ﻣﺜﻨﻮﻱ ﺳﺒﺤﺔ ﺍﻻﺑﺮﺍﺭ‪ ،‬ﺹ‪(552‬‬
‫ﺩﺭ ﻧﻈﺮﮔﺎﻩ ﺻﻮﻓﻴﻪ‪ ،‬ﺳﻤﺎﻉ ﻣﻌﻄﻮﻑ ﺑﻪ ﺁﺩﺍﺑﻲ ﺍﺳﺖ ﻛﻪ ﻣﻲﺗﻮﺍﻥ ﺳﺨﻨﺎﻥ ﺳﻴﻒ ﻓﺮﻏـﺎﻧﻲ ﺭﺍ‬
‫ﻣﺒﻴﻦ ﺁﻥ ﺩﺍﻧﺴﺖ‪» :‬ﻭ ﺍﺩﺏ ﺩﺭ ﺳﻤﺎﻉ ﺁﻥ ﺍﺳﺖ ﻛـﻪ ﺑـﻪ ﻫﻴﺌـﺖ ﺳـﻜﻴﻨﻪ ﻭ ﻭﻗـﺎﺭ ﺑﺎﺷـﻨﺪ ﻭ ﻫـﻴﭻ‬
‫ﻧﮕﻮﻳﻨﺪ ﻭ ﺑﺎﺩ ﻧﺰﻧﻨﺪ ﻭ ﻧﺨﻮﺭﻧﺪ ﻭ ﻧﻴﺎﺷﺎﻣﻨﺪ ﻭ ﺑﻪ ﺷـﻐﻠﻲ ﺑﺮﻧﺨﻴﺰﻧـﺪ‪ .‬ﻣـﺎﺩﺍﻡ ﻛـﻪ ﻗـﻮ‪‬ﺍﻝ ﺩﺭ ﮔﻔـﺘﻦ‬
‫ﺑﺎﺷﺪ ﻭ ﺑﺎﻳﺪ ﻛﻪ ﭼﻨﺎﻥ ﺑﻨﺸﻴﻨﻨﺪ ﻛﻪ ﺩﺭ ﺗﺸﻬﺪ ﻧﻤﺎﺯ‪ ،‬ﻭ ﺩﻝ ﺭﺍ ﺑﺎ ﺣﻖ ﺟﻤﻊ ﻛﻨﻨﺪ‪ ،‬ﻣﻨﺘﻈﺮ ﺣﺼـﻮﻝ‬
‫ﺟﻤﻌﻴﺖ ﺑﺎﺷﻨﺪ ﺍﺯ ﺣﻀﺮﺕ ﺣﻖ ﺗﻌﺎﻟﻲ‪ .‬ﺩﺭ ﻣﺠﻠﺲ ﺳﻤﺎﻉ‪ ،‬ﻫﻴﭻ ﻟﻬـﻮ ﻭ ﺁﻟـﺖ‪ ‬ﺧﻨـﺪﻩ ﻭ ﺑـﺎﺯﻱ‬
‫ﻧﺒﺎﺷﺪ ﻭ ﻣﻐﻨﻲ‪ ،‬ﺯﻥ ﻳﺎ ﺍﻣﺮﺩ ﻧﺒﻮﺩ ﻭ ﺍﺑﺘﺪﺍ ﻭ ﺍﻧﺘﻬﺎﻱ ﺳﻤﺎﻉ ﺑﻪ ﻗﺮﺍﺋﺖ ﻗﺮﺁﻥ ﻛﻨﻨـﺪ‪)«...‬ﺭ‪.‬ﻙ‪ :‬ﺍﻧـﺪﺭ‬
‫ﻏﺰﻝ ﺧﻮﻳﺶ ﻧﻬﺎﻥ ﺧﻮﺍﻫﻢ ﮔﺸﺘﻦ‪ ،‬ﺹ‪271‬ـ ‪(272‬‬
‫ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﺩﺭ ﺳﺨﻨﺎﻥ ﺳـﻴﻒ ﻓﺮﻏـﺎﻧﻲ ﺩﻳـﺪﻩ ﻣـﻲﺷـﻮﺩ‪ ،‬ﺳـﻤﺎﻉ ﺻـﻮﻓﻴﻪ ﻣﻮﻗـﻮﻑ ﺑـﻪ‬
‫ﺭﻋﺎﻳﺖ ﺁﺩﺍﺏ ﺧﺎﺻﻲ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺑﻲﺗﻮﺟﻬﻲ ﻭ ﮔﺮﻳﺰ ﺍﺯ ﺁﺩﺍﺏ ﻓـﻮﻕ‪ ،‬ﺑﺮﺧـﻲ ﺻـﻮﻓﻴﻪ ﺭﺍ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪196‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﺑﻪ ﺍﻫﻤﺎﻝ ﻭ ﺗﺴﺎﻣﺢ ﺩﺭ ﺳﻤﺎﻉ ﻛﺸﺎﻧﺪ ﻭ ﺩﺭﺳﺖ ﺍﻳﻨﺠﺎﺳﺖ ﻛـﻪ ﻣـﻲﺗـﻮﺍﻥ ﻳﻜـﻲ ﺍﺯ ﻧﺸـﺎﻧﻪﻫـﺎﻱ‬
‫ﺗﺄﺛﻴﺮ ﺁﻳﻴﻦ ﺷﻤﻨﻴﺴﻢ ﺭﺍ ﺩﺭ ﺗﺼﻮﻑ ﺩﻳﺪ‪ .‬ﺧﻮﺭﺩﻥ ﻭ ﺁﺷﺎﻣﻴﺪﻥ ﺍﻋﻢ ﺍﺯ ﻣﺴـﻜﺮﺍﺕ ﻳـﺎ ﻏﻴـﺮ ﺁﻥ‪،‬‬
‫ﺩﻝﺳﭙﺎﺭﻱ ﺑﻪ ﺍﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﻐﻨﻲ‪ ،‬ﻭﺍﺭﺩ ﻧﻤـﻮﺩﻥ ﺩﻑ ﻭ ﺳـﺎﺯ ﺩﺭ ﺳـﻤﺎﻉ ﻭ ﺑـﻲﺗـﺎﺑﻲ ﻭ ﻏـﺶ‬
‫ﻛﺮﺩﻥ ﺩﺭ ﺣﺎﻝ ﺳﻤﺎﻉ‪ ،‬ﺍﺯ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺁﺩﺍﺏ ﺻﻮﻓﻴﻪ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﺮﺍﺳﻢ ﺳـﻤﺎﻉ ﺑـﻪ‬
‫ﺧﻮﺑﻲ ﻣﺸﻬﻮﺩ ﺍﺳﺖ‪ .‬ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﻏﺰﺍﻟﻲ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺍﺳﺖ‪» :‬ﺁﻥﻛﻪ ﺑـﺎ ﺳـﺮﻭﺩ ﻭ‬
‫ﺭﺑﺎﺏ ﻭ ﭼﻨﮓ ﻭ ﺑﺮﺑﻂ ﺑﻮﺩ‪ ...‬ﺑﻪ ﺳﺒﺐ ﺁﻧﻜﻪ ﺍﻳﻦ ﻋﺎﺩﺕ ﺷﺮﺍﺏﺧﻮﺍﺭﮔﺎﻥ ﺍﺳـﺖ ﻭ ﻫﺮﭼـﻪ ﺑـﻪ‬
‫ﺍﻳﺸﺎﻥ ﻣﺨﺼﻮﺹ ﺑﺎﺷـﺪ‪ ،‬ﺣـﺮﺍﻡ ﻛـﺮﺩﻩﺍﻧـﺪ ﺑـﻪ ﺗﺒﻌﻴـﺖ ﺷـﺮﺍﺏ‪)«.‬ﺭ‪.‬ﻙ‪ :‬ﺳـﻤﺎﻉ ﺩﺭ ﺗﺼـﻮﻑ‪،‬‬
‫ﺹ‪ (38‬ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺑﻴﺶ ﺍﺯ ﻫﺮ ﻣﺴﻠﻜﻲ ﺍﺯ ﺁﻳﻴﻦ ﺷﻤﻨﻴﺴـﻤﻲ ﻣﺘـﺄﺛﺮ ﺍﺳـﺖ‪ ،‬ﺯﻳـﺮﺍ »ﺟﻠﺴـﺎﺕ‬
‫ﺷﻤﻨﻲ ﻋﻤﻮﻣﺎً ﺍﺯ ﻣﻮﺿﻮﻋﺎﺕ ﺯﻳﺮ ﺗﺸﻜﻴﻞ ﻣﻲﺷﻮﺩ‪ :‬ﺍﺑﺘﺪﺍ ﺭﻭﻱ ﺁﻭﺭﺩﻥ ﺑﻪ ﺭﻭﺡﻫﺎﻱ ﺍﻣـﺪﺍﺩﮔﺮ‬
‫ﻛﻪ ﺑﻴﺸﺘﺮ ﺭﻭﺡﻫﺎﻱ ﺟﺎﻧﻮﺭﺍﻥ ﻫﺴﺘﻨﺪ ﻭ ﮔﻔﺖﻭﮔﻮ ﺑﺎ ﺁﻥﻫﺎ ﺑﻪ ﺯﺑﺎﻥ ﺳ‪‬ﺮﻱ‪ ،‬ﺩﻭﻡ ﻧﻮﺍﺧﺘﻦ ﻃﺒـﻞ‬
‫ﻭ ﺍﺟﺮﺍﻱ ﺭﻗﺺ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻘﺪﻣﺎﺕ ﺳﻔﺮ ﺭﻭﺣﺎﻧﻲ ﻭ ﺳﻮﻡ ﺣﺎﻟﺖ ﺧﻠﺴﻪ)ﻭﺍﻗﻌﻲ ﻳﺎ ﻛﺎﺫﺏ( ﻛـﻪ‬
‫ﮔﻤﺎﻥ ﻣﻲﺭﻭﺩ‪ ،‬ﻃﻲ ﺁﻥ ﺷﻤﻦ‪ ،‬ﺟﺴﻤﺶ ﺭﺍ ﺗﺮﻙ ﻣﻲﻛﻨﺪ‪)«.‬ﺍﺳﻄﻮﺭﻩ‪ ،‬ﺭﺅﻳﺎ‪ ،‬ﺭﺍﺯ‪ ،‬ﺹ‪ (59‬ﺍﺯ‬
‫ﻣﻨﻈـﺮ ﺷـﻤﻦﻫـﺎ‪ ،‬ﺭﻗﺼـﻴﺪﻥ ﻭ ﺁﻭﺍﺯﺧـﻮﺍﻧﻲﻫــﺎﻱ ﻳﻜﻨﻮﺍﺧـﺖ‪ ،‬ﻣﻜـﺮﺭ ﻭ ﺑـﻲﻭﻗﻔـﻪ ﮔﻮﻧــﻪﺍﻱ ﺍﺯ‬
‫ﺗﻤﺮﻳﻨﺎﺕ ﺷﻤﻦﻫﺎ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﺑﻲﺣﺴﻲ ﻭ ﻧﺸﺌﮕﻲ ﺍﺳﺖ‪).‬ﺭ‪.‬ﻙ‪ :‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪(83‬‬
‫ﺍﺯ ﺍﻗﺘﺒﺎﺱﻫﺎﻱ ﻛﺞﺭﺍﻫﺎﻧﻪ‪ ،‬ﺑﺮﺧﻲ ﺻﻮﻓﻴﻪ ﺍﺯ ﺁﺩﺍﺏ ﻭ ﺭﻓﺘﺎﺭ ﺷﻤﻨﻲ‪ ،‬ﺑﻲﺗﺎﺑﻲ ﻧﻤـﻮﺩﻥ‪ ،‬ﺗﻐﺎﺷـﻲ ﻭ ﺣﺘـﻲ‬
‫ﺟﺎﻥ ﺩﺍﺩﻥ ﺩﺭ ﺣﺎﻝ ﺳﻤﺎﻉ ﺍﺳـﺖ ﻛـﻪ ﺑـﻪ ﺳـﺨﺘﻲ ﺍﺯ ﻃـﺮﻑ ﺑﺰﺭﮔـﺎﻥ ﺻـﻮﻓﻲ ﺗﺨﻄﺌـﻪ ﺷـﺪﻩ ﺍﺳـﺖ‪» :‬ﻭ‬
‫ﻣﻌﺮﻭﻑ ﺍﺳﺖ ﺟﻨﻴﺪ ﺭﺍ ﻣﺮﻳﺪﻱ ﺑﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍﻧﺪﺭ ﺳﻤﺎﻉ ﺍﺿـﻄﺮﺍﺏ ﺑﺴـﻴﺎﺭ ﻛـﺮﺩﻱ ﻭ ﺩﺭﻭﻳﺸـﺎﻥ ﺑـﺪﺍﻥ‬
‫ﻣﺸﻐﻮﻝ ﺷﺪﻧﺪﻱ‪ ،‬ﭘﻴﺶ ﺷﻴﺦـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪـ ﺷﻜﺎﻳﺖ ﻛﺮﺩﻧـﺪ‪ .‬ﻭﻱ ﺭﺍ ﮔﻔـﺖ‪ :‬ﺑﻌـﺪ ﺍﺯ ﺍﻳـﻦ ﺍﮔـﺮ ﺍﻧـﺪﺭ‬
‫ﺳﻤﺎﻉ ﺍﺿﻄﺮﺍﺏ ﻛﻨﻲ‪ ،‬ﻧﻴﺰ ﻣﻦ ﺑﺎ ﺗﻮ ﺻﺤﺒﺖ ﻧﻜﻨﻢ‪ .‬ﺍﺑﻮ ﻣﺤﻤـﺪ ﺣﺮﻳـﺮﻱ ﮔﻮﻳـﺪ‪ :‬ﺩﺭ ﺳـﻤﺎﻋﻲ ﻣـﻦ ﺍﻧـﺪﺭ‬
‫ﻭﻱ ﻧﮕﺎﻩ ﻣﻲﻛﺮﺩﻡ‪ ،‬ﻟﺐ ﺑﺮ ﻫﻢ ﻧﻬﺎﺩﻩ ﺑﻮﺩ ﻭ ﺧﺎﻣﻮﺵ ﻣـﻲﺑـﻮﺩ ﺗـﺎ ﺍﺯ ﻫـﺮ ﻣـﻮﻳﻲ ﺍﺯ ﺍﻧـﺪﺍﻡ ﻭﻱ ﭼﺸـﻤﻪﺍﻱ‬
‫ﺑﮕﺸﺎﺩ ﺗﺎ ﻫﻮﺵ ﺍﺯ ﻭﻱ ﺑﺸﺪ ﻭ ﻳﻚ ﺭﻭﺯ ﺑﻴﻬﻮﺵ ﺑﻮﺩ‪ .‬ﭘﺲ ﻣﻦ ﻧﺪﺍﻧﻢ ﻭﻱ ﺍﻧﺪﺭ ﺳﻤﺎﻉ ﺩﺭﺳﺖﺗـﺮ ﺑـﻮﺩ ﻳـﺎ‬
‫ﺣﺮﻣﺖ ﺷﻴﺦ ﺑﺮ ﺩﻟﺶ ﻗﻮﻱﺗﺮ‪ .‬ﻭ ﮔﻮﻳﻨﺪ ﻛﻪ ﻣﺮﻳﺪﻱ ﺍﻧﺪﺭ ﺳﻤﺎﻉ ﻧﻌﺮﻩﺍﻱ ﺑﺰﺩ‪ .‬ﭘﻴـﺮ ﻭﺭﺍ ﮔﻔـﺖ‪ :‬ﺧـﺎﻣﻮﺵ‪.‬‬
‫ﻭﻱ ﺳﺮ ﺑﺮ ﺯﺍﻧﻮ ﻧﻬﺎﺩ‪ ،‬ﭼﻮﻥ ﻧﮕﺎﻩ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﺮﺩﻩ ﺑﻮﺩ‪)«.‬ﻛﺸﻒ ﺍﻟﻤﺤﺠﻮﺏ‪ ،‬ﺹ‪(595‬‬
‫ﺩﺭ ﺭﻭﺵﻫــﺎﻱ ﺷﻤﻨﻴﺴــﻤﻲ‪ ،‬ﺯﻧــﺎﻥ ﻧﻘــﺶ ﻓﻌــﺎﻟﻲ ﺩﺍﺭﻧــﺪ)ﺭ‪.‬ﻙ‪ :‬ﻣﻌﺮﻓــﻲ ﺁﻳــﻴﻦ ﺷــﻤﻨﻲ ﺩﺭ‬
‫ﺁﻣﺮﻳﻜﺎﻱ ﺟﻨﻮﺑﻲ‪ ،‬ﺹ‪159‬ـ ‪ (160‬ﭼﻨﺎﻥﻛﻪ ﺩﺭ ﻣﺮﺍﺳﻢ ﺁﻳﻴﻦ ﺁﻣﻮﺯﺵ ﺍﺳﺮﺍﺭ ﻣﺬﻫﺒﻲ ﺩﺭ ﻣﻴﺎﻥ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪197‬‬

‫ﺷﻤﻦﻫﺎﻱ ﺍﺳﺘﺮﺍﻟﻴﺎ‪ ،‬ﺭﺳﻢ ﺑﻮﺩﻩ ﭘﺴﺮﺍﻥ ﺭﺍ ﺩﺭ ﻫﻨﮕﺎﻡ ﺧﺘﻨﻪ ﺯﻳﺮ ﭘﺘﻮ ﻣـﻲﻛﺮﺩﻧـﺪــ ﻛـﻪ ﻧﻤﺎﻳـﺎﻧﮕﺮ‬
‫ﻣﺮگ ﻧﻤﺎﺩﻳﻦ ﻭ ﺗﻮﻟﺪ ﺩﻭﺑﺎﺭﻩ ﺑﻮﺩـ ﺁﻧﮕﺎﻩ ﺯﻧـﺎﻥ ﭘﻴﺮﺍﻣـﻮﻥ ﺁﻥﻫـﺎ ﺑـﻪ ﺭﻗـﺺ ﻣـﻲﭘﺮﺩﺍﺧﺘﻨـﺪ ﺗـﺎ‬
‫ﺑﻴﻤﺎﺭﻱ ﺍﺯ ﺁﻥﻫﺎ ﺩﻭﺭ ﺷﻮﺩ‪).‬ﺭ‪.‬ﻙ‪ :‬ﺍﻧﺴﺎﻥ ﻭ ﺳﻤﺒﻮﻝﻫـﺎﻳﺶ‪ ،‬ﺹ‪ (209‬ﺩﺭ ﺣـﺎﻟﻲ ﻛـﻪ ﻣﺸـﺎﻳﺦ‬
‫ﺻﻮﻓﻴﻪ ﺣﻀﻮﺭ ﺯﻧﺎﻥ ﺭﺍ ﺩﺭ ﺳﻤﺎﻉ ﺣﺘﻲ ﺑﺮﺍﻱ ﻧﻈﺎﺭﻩ ﻣﻤﻨـﻮﻉ ﻭ ﻣﻮﺟـﺐ ﻣﻔﺴـﺪﻩ ﻣـﻲﺩﺍﻧﺴـﺘﻨﺪ‪،‬‬
‫ﺍﻣﺮﻱ ﻛﻪ ﮔﻮﻳﺎ ﺍﺯ ﺳﻮﻱ ﺑﺮﺧﻲ ﺍﺯ ﺻﻮﻓﻴﻪ ﺭﻋﺎﻳﺖ ﻧﻤﻲﺷﺪ ﻭ ﺍﻳﻦ ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﺩﻏﺪﻏـﻪﻫـﺎﻱ‬
‫ﻣﺸﺎﻳﺦ ﺻﻮﻓﻴﻪ ﺑﻮﺩ‪ .‬ﻏﺰﺍﻟﻲ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻌﺘﻘﺪ ﺍﺳﺖ‪» :‬ﺑﺪﺍﻥ ﺁﻧﺠﺎ ﻛﻪ ﺳﻤﺎﻉ ﻣﺒـﺎﺡ ﮔﻔﺘـﻴﻢ‪ ،‬ﺑـﻪ‬
‫ﭘﻨﺞ ﺳﺒﺐ ﺣﺮﺍﻡ ﺷﻮﺩ‪ ،‬ﺑﺎﻳـﺪ ﻛـﻪ ﺍﺯ ﺁﻥ ﺣـﺬﺭ ﻛﻨـﺪ‪ :‬ﺳـﺒﺐ ﺍﻭﻝ ﺁﻧﻜـﻪ ﺍﺯ ﺯﻧـﻲ ﺷـﻨﻮﺩ‪ ،‬ﻳـﺎ ﺍﺯ‬
‫ﻛﻮﺩﻛﻲ ﻛﻪ ﺩﺭ ﻣﺤﻞ ﺷﻬﻮﺕ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺍﻳﻦ ﺣﺮﺍﻡ ﺑﻮﺩ‪)«...‬ﺭ‪.‬ﻙ‪ :‬ﺍﻧـﺪﺭ ﻏـﺰﻝ ﺧـﻮﻳﺶ ﻧﻬـﺎﻥ‬
‫ﺧﻮﺍﻫﻢ ﮔﺸﺘﻦ‪ ،‬ﺹ‪ (171‬ﺷﻴﺦ ﻧﺠﻢﺍﻟﺪﻳﻦ ﻛﺒﺮﻱ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣـﻲﮔﻮﻳـﺪ‪» :‬ﺁﻓـﺖ ﺻـﻮﻓﻲ‬
‫ﺩﺭ ﺳﻤﺎﻉ ﺳﻪ ﭼﻴـﺰ ﺍﺳـﺖ‪ :‬ﻣﺠﺎﻟﺴـﺖ ﺍﺿـﺪﺍﺩ ﻭ ﺻـﺤﺒﺖ ﺍﺿـﺪﺍﺩ ﻭ ﻣﻮﺍﻓﻘـﺖ ﺯﻧـﺎﻥ‪)«.‬ﺭ‪.‬ﻙ‪:‬‬
‫ﻫﻤﺎﻥ‪ ،‬ﺹ‪(232‬‬
‫ﺍﺯ ﺁﺳﻴﺐﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ ﺩﻳﮕﺮ ﺩﺭ ﺣﻮﺯﺓ ﺳﻤﺎﻉِ ﺻﻮﻓﻴﻪ ﻛﻪ ﺁﻥ ﻧﻴﺰ ﺑـﻲﺷـﺒﺎﻫﺖ ﺑـﻪ ﺭﻭﺵ‬
‫ﺷﻤﻦﻫﺎ ﻧﻴﺴﺖ‪ ،‬ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺳﻤﺎﻉ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﻭﺟﺪ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺑﻨﺎ ﺑﺮ ﻧﻈﺮ ﻏﺎﻟـﺐ‬
‫ﻣﺸﺎﻳﺦ‪ ،‬ﺳﻤﺎﻉ ﺭﺍ ﺑﺎﻳﺪ ﺛﻤﺮﺓ ﻭﻗﺖ ﻭ ﻭﺟﺪ ﺩﺍﻧﺴﺖ ﻧﻪ ﻭﺟـﺪ ﻭ ﻭﻗـﺖ ﺭﺍ ﻣﺤﺼـﻮﻝ ﺁﻥ‪ .‬ﺍﺯ ﺍﻳـﻦ‬
‫ﺭﻭ ﻣﺸﺎﻳﺦ ﺻﻮﻓﻴﻪ‪ ،‬ﻭﺟﺪﻱ ﺭﺍ ﻛﻪ ﺍﺯ ﺳﻤﺎﻉ ﺑﺮﺁﻣﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻣﻘﺮﻭﻥ ﺑﻪ ﻫـﻮﺍ ﻭ ﻫـﻮﺱ ﻭ ﻣﻄـﺮﻭﺩ‬
‫ﻣﻲﺩﺍﻧﻨﺪ‪ ،‬ﭼﻨﺎﻥﻛﻪ ﺍﺣﻤﺪ ﺟﺎﻡ ژﻧﺪﻩﭘﻴﻞ‪ ،‬ﺍﺳﺘﺎﺩ ﺟﺎﻣﻲ‪ ،‬ﺗﺼﺮﻳﺢ ﻛـﺮﺩﻩ ﺍﺳـﺖ‪» :‬ﻭﻗـﺖ ﺳـﻠﻄﺎﻥ‬
‫ﻗﺎﻫﺮ ﺍﺳﺖ‪ ،‬ﻭ ﺳﻠﻄﺎﻥ ﻧﻪ ﺑﻪ ﻣﺮﺍﺩ ﻛﺴﻲ ﺭﻭﺩ‪ .‬ﻫﺮ ﻭﻗﺖ ﻭ ﺣﺎﻟﻲ ﻛﻪ ﺁﻥ ﺍﺯ ﺳﻤﺎﻉ ﺧﻴـﺰﺩ‪ ،‬ﺁﻥ ﺭﺍ‬
‫ﺍﺯ ﻫﻮﺍ ﺧﺎﻟﻲ ﻧﺒﺎﺷﺪ‪ ،‬ﻭ ﻫﺮﭼﻪ ﺩﺭ ﺁﻥ ﻧﺼﻴﺐ ﻫﻮﺍ ﺑﺎﺷـﺪ ﺣـﻖ ﺭﺍ‪ ،‬ﺑـﺎﺯﺍﻥ ﻛـﺎﺭ ﻧﻴﺴـﺖ‪)«.‬ﻫﻤـﺎﻥ‪،‬‬
‫ﺹ‪ (194‬ﻋﻼءﺍﻟﺪﻭﻟﺔ ﺳﻤﻨﺎﻧﻲ ﻧﻴﺰ ﺑﻪ ﻣﺮﻳﺪﺍﻥ ﺧﻮﺩ ﺗﻮﺻﻴﻪ ﻣﻲﻛﺮﺩ ﻛﻪ »ﺑﻲﻭﺟﺪ ﺳـﻤﺎﻉ ﻣﻜـﻦ‬
‫ﻛﻪ ﺩﺭ ﻭﺭﻃﺔ ﺍﻇﻠﻤﻴﺖ ﻧﻴﻔﺘﻲ ﻛﻪ ﺣﻖ ﺗﻌﺎﻟﻲ)ﺍﻧﻌﺎﻡ‪ (21 /‬ﻣﻲﻓﺮﻣﺎﻳﺪ‪" :‬ﻭ‪‬ﻣ‪‬ـﻦْ ﺃَﻇْﻠَـﻢ‪ ‬ﻣ‪‬ﻤ‪‬ـﻦْ ﺍﻓْﺘَـﺮَﻯ‬
‫ﻋ‪‬ﻠَﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻛَﺬ‪‬ﺑﺎً ﺃَﻭ‪ ‬ﻛَﺬﱠﺏ‪ ‬ﺑِﺂﻳ‪‬ﺎﺗ‪‬ﻪ‪)«"‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪ (284‬ﮔﺮﭼﻪ ﺑﺮﺧﻲ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺻﻮﻓﻴﻪ ﺑـﺮﺍﻱ ﺭﻓـﻊ‬
‫ﺍﺷﺘﻐﺎﻝ ﺫﻫﻨﻲ ﺩﺭ ﻣﻮﻗﻌﻴﺖ ﺧﺎﺹ ﺑﻪ ﺑﺮﺧﻲ ﺍﺯ ﻣﺮﻳﺪﺍﻥ ﺍﺟﺎﺯﺓ ﺳﻤﺎﻉ ﻣـﻲﺩﺍﺩﻧـﺪ)ﺭ‪.‬ﻙ‪ :‬ﺳـﻤﺎﻉ‬
‫ﺩﺭ ﺗﺼﻮﻑ‪ ،‬ﺹ‪84‬؛ ﺍﻧﺪﺭ ﻏﺰﻝ ﺧﻮﻳﺶ ﻧﻬﺎﻥ ﺧﻮﺍﻫﻢ ﮔﺸـﺘﻦ‪ ،‬ﺹ‪ (52‬ﺗﻮﺻـﻴﻪﻫـﺎﻱ ﺑﺰﺭﮔـﺎﻥ‬
‫ﺻﻮﻓﻴﻪ ﺩﺭ ﺧﻮﺩﺩﺍﺭﻱ ﺍﺯ ﺳﻤﺎﻉ ﺑﺪﻭﻥ ﻭﺟﺪ ﻭ ﻭﻗﺖ‪ ،‬ﻧﺸﺎﻧﺔ ﺗﺨﻄﻲ ﺍﺯ ﺩﺳـﺘﻮﺭ ﭘﻴـﺮﺍﻥ‪ ،‬ﺩﺭ ﺑـﻴﻦ‬
‫ﺑﺮﺧﻲ ﺍﺯ ﺻﻮﻓﻴﻪ ﺍﺳﺖ‪ .‬ﺑﻲﮔﻤﺎﻥ‪ ،‬ﻭﺟﺪ ﻧﺘﻴﺠﺔ ﻃﺮﻳﻘﺖ ﻭ ﺳﻴﺮ ﻭ ﺳـﻠﻮﻙ ﻭ ﺭﻳﺎﺿـﺖ ﺍﺳـﺖ ﻭ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪198‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﺑﺮﺍﻱ ﺻﻮﻓﻲﺍﻱ ﻛﻪ ﺑﻪ ﻗﺼﺪ ﻃﻲ ﻃﺮﻳﻖ ﺑﻪ ﺟﺎﻣﺔ ﺗﺼﻮﻑ ﺩﺭﻧﻴﺎﻣﺪﻩ‪ ،‬ﺑﻬـﺮﻩﺍﻱ ﺍﺯ ﻭﺟـﺪ ﻧﻴﺴـﺖ‪.‬‬
‫ﺭﻭﺷﻦ ﺍﺳﺖ ﭼﻨﻴﻦ ﻛﺴﻲ ﺑﺮﺍﻱ ﺟﻠﺐ ﺗﻮﺟﻪ ﻳﺎ ﺍﻏﺮﺍﺽ ﺩﻳﮕـﺮ‪ ،‬ﺍﺯ ﺳـﻤﺎﻉ ﺑـﺮﺍﻱ ﺍﻳﺠـﺎﺩ ﻭﺟـﺪ‬
‫ﺑﻬﺮﻩ ﮔﻴﺮﺩ‪ ،‬ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﺷﻤﻦ ﻛﻪ ﻫﺪﻓﺶ ﺍﺯ ﺑﺮﮔـﺰﺍﺭﻱ ﺟﻠﺴـﺎﺕ ﺭﻗـﺺ‪ ،‬ﺩﺳـﺖ ﻳـﺎﻓﺘﻦ ﺑـﻪ‬
‫ﻭﺟﺪ ﻭ ﺧﻠﺴﻪ ﺑﻮﺩ‪» ،‬ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﺩﺭ ﻭﺟﺪ ﺍﺳﺖ ﻛﻪ ﺷﻤﻦ ﻣﻲﺗﻮﺍﻧـﺪ ﺩﺭ ﻫـﻮﺍ ﭘـﺮﻭﺍﺯ ﻛﻨـﺪ ﻳـﺎ ﺩﺭ‬
‫ﺟﻬﻨﻢ ﻓﺮﻭﺩ ﺁﻳﺪ‪ ،‬ﻳﻌﻨﻲ ﻣﺄﻣﻮﺭﻳﺖ ﺩﺭﻣﺎﻥ ﺑﻴﻤـﺎﺭﻱ ﻭ ﻫـﺪﺍﻳﺖ ﺟـﺎﻥﻫـﺎ ﺭﺍ ﺑـﻪ ﺍﻧﺠـﺎﻡ ﺭﺳـﺎﻧﺪ‪«.‬‬
‫)ﺍﺳﻄﻮﺭﻩ‪ ،‬ﺭﺅﻳﺎ‪ ،‬ﺭﺍﺯ‪ ،‬ﺹ‪(59‬‬
‫ﺍﺳﺎﺳﺎً ﺑﺮﺍﻱ ﺷﻤﻦ‪ ،‬ﻋﺮﻭﺝ ﺑﻪ ﻣﻌﺮﺍﺝ ﺁﺳﻤﺎﻧﻲ)ﺍﺗﺼﺎﻝ ﺑﺎ ﺧﺪﺍ( ﻭ ﺩﺳﺖﻳـﺎﺑﻲ ﺑـﻪ ﻣﺸـﺎﻫﺪﻩ ﻭ‬
‫ﻣﻌﺮﻓﺖ‪ ،‬ﻻﺯﻣﺔ ﺍﻋﻤﺎﻝ ﻃﺒﺎﺑﺖ ﻭ ﻛﻬﺎﻧﺖ ﺍﺳﺖ ﻭ ﻳﻜﻲ ﺍﺯ ﺭﺍﻩﻫﺎﻱ ﺍﺻﻠﻲ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑـﻪ ﺍﻳـﻦ‬
‫ﺣﺎﻟﺖ‪ ،‬ﺭﻗﺺ ﻣﺨﺼﻮﺹ ﺑﻪ ﺧﻮﺩ ﺍﺳﺖ ﺗﺎ ﺩﺭ ﻏﻠﺒﺔ ﺳﻜﺮ ﻭ ﻭﺟﺪ ﺑﻪ ﺟﺬﺑﻪ ﻭ ﺑﻴﺨـﻮﺩﻱ ﺑﺮﺳـﺪ‬
‫ﻭ ﺑﭙﻨﺪﺍﺭﺩ ﺑﺎ ﺧﺪﺍ ﺍﺗﺼﺎﻝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪).‬ﺣﻘﻴﻘﺘﻲ ﺩﻳﮕﺮ‪ ،‬ﺹ‪ (16‬ﻫﻢﭼﻨﺎﻥﻛﻪ ﺻـﻮﻓﻴﻪ ﻧﻴـﺰ ﺳـﻤﺎﻉ‬
‫ﺭﺍ »ﻧﻮﻋﻲ ﻋﺒﺎﺩﺕ ﻭ ﻭﺳﻴﻠﺔ ﺗﺰﻛﻴﺔ ﻧﻔﺲ ﻭ ﺗﻄﻬﻴﺮ ﺭﻭﺡ ﻭ ﺍﻧﻘﻄﺎﻉ ﺍﺯ ﻣﺎﺳـﻮﻱﺍﷲ ﻭ ﭘﻴﻮﺳـﺘﻦ ﺑـﻪ‬
‫ﺣﻖ ﻭ ﻓﻨﺎ« ﻣﻲﺩﺍﻧﻨﺪ‪).‬ﺍﺑﻮﺳﻌﻴﺪﻧﺎﻣﻪ‪ ،‬ﺹ‪(64‬‬
‫ﻣﺸﺎﺑﻬﺖ ﺩﻳﮕﺮ ﺳﻤﺎﻉ ﺻﻮﻓﻴﻪ ﺑﺎ ﺭﻗﺺ ﺷﻤﻨﻲ‪ ،‬ﺣﺪﻭﺩﻱ ﺍﺳﺖ ﻛﻪ ﺑـﺮﺍﻱ ﺳـﻤﺎﻉ ﻛﻨﻨـﺪﻩ ﻭ‬
‫ﺭﻗﺎﺹ ﻗﺎﺋﻞ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻫﻤﺎﻥﮔﻮﻧﻪ ﻛﻪ ﺷﻤﻦﻫﺎ ﺭﻗـﺺ ﺭﺍ ﺍﺯ ﻧﺸـﺎﻧﻪﻫـﺎﻱ ﺭﺳـﻴﺪﻥ ﺑـﻪ ﭘﺨﺘﮕـﻲ ﻭ‬
‫ﻛﻤﺎﻝ ﺷﻤﻨﻲ)ﻣﻘﺎﻡ ﭘﻴﺮﻱ( ﻣﻲﺩﺍﻧﻨﺪ‪» :‬ﺗﺎ ﺯﻣﺎﻧﻲ ﻛﻪ ﺗﻮ ﻃﺮﻳﻖ ﺍﻫـﻞ ﻣﻌﺮﻓـﺖ ﺭﺍ ﻧـﺪﺍﻧﻲ‪ ،‬ﮔﻔﺘﮕـﻮ‬
‫ﺩﺭﺑﺎﺭﺓ ﺭﻗﺼﻴﺪﻥ ﻳﺎ ﺩﻳﺪﻥ ﻣﺤﺎﻝ ﺍﺳﺖ«)ﺣﻘﻴﻘﺘـﻲ ﺩﻳﮕـﺮ‪ ،‬ﺹ‪ (16‬ﺻـﻮﻓﻴﻪ ﻧﻴـﺰ ﺳـﻤﺎﻉ ﺭﺍ ﺟـﺰ‬
‫ﺑﺮﺍﻱ ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺣﻆ ﻧﻔﺲ ﻓﺎﻧﻲ ﮔﺸﺘﻪ ﻭ ﻧﻔﺲ ﺧﻮﺩ ﺭﺍ ﻛﺸـﺘﻪ ﺩﺭﺳـﺖ ﻧﻤـﻲﺩﺍﻧﻨـﺪ‪).‬ﺭ‪.‬ﻙ‪:‬‬
‫ﺍﻧﺪﺭ ﻏﺰﻝ ﺧﻮﻳﺶ ﻧﻬﺎﻥ ﺧﻮﺍﻫﻢ ﮔﺸﺘﻦ‪ ،‬ﺹ‪ (222‬ﺑﺰﺭﮔﺎﻥ ﺻـﻮﻓﻴﻪ ﭼـﻮﻥ ﺑـﺎﺧﺮﺯﻱ ﺳـﻤﺎﻉ ﺭﺍ‬
‫ﺑﺮﺍﻱ »ﻣﺮﻳﺪﺍﻧﻲ ﻛﻪ ﺩﺭ ﻣﺒﺎﺩﻱ ﺍﺭﺍﺩﺕﺍﻧﺪ ﻭ ﻧﻔﻮﺱ ﺍﻳﺸﺎﻥ ﺑﺮ ﺻﺪﻕ ﻣﺠﺎﻫـﺪﻩ ﻧﻴﺎﺭﺍﻣﻴـﺪﻩ ﻭ ﻋﻠـﻢ‬
‫ﺻﻔﺎﺕ ﻧﻔﺲ ﻭ ﺍﺣﻮﺍﻝ ﻗﻠﺐ ﺩﺭ ﺑﺎﻃﻨﺸﺎﻥ ﺑﻪ ﻇﻬﻮﺭ ﻧﻴﺎﻣـﺪﻩ ﻭ ﺣﺮﻛـﺎﺕ ﺍﻳﺸـﺎﻥ ﺑـﻪ ﻗـﺎﻧﻮﻥ ﻋﻠـﻢ‬
‫ﻣﻀﺒﻮﻁ ﻧﺸﺪﻩ ﻭ ﺁﻧﭽﻪ ﻣﻀـﺮ ﻭ ﻧـﺎﻓﻊ ﺍﺳـﺖ‪ ،‬ﻧﺸـﻨﺎﺧﺘﻪ« ﺣـﺮﺍﻡ ﻣـﻲﺷـﻤﺮﻧﺪ‪).‬ﺍﻭﺭﺍﺩ ﺍﻻﺣﺒـﺎﺏ‪،‬‬
‫ﺹ‪ (221‬ﺑﺪﺍﻥ ﺳﺒﺐ ﻛﺴﺎﻧﻲ ﭼـﻮﻥ ﻫﺠـﻮﻳﺮﻱ‪ ،‬ﻫﻤـﻮﺍﺭﻩ ﻣﺒﺘـﺪﻳﺎﻥ ﺭﺍ ﺍﺯ ﭘـﺮﺩﺍﺧﺘﻦ ﺑـﻪ ﺳـﻤﺎﻉ‬
‫ﺑﺮﺣﺬﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ‪» :‬ﻣﻦ ﻛﻪ ﻋﻠﻲ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﺟﻼﺑﻲﺍﻡ‪ ،‬ﺁﻥ ﺩﻭﺳﺖﺗـﺮ ﺩﺍﺭﻡ ﻛـﻪ ﻣﺒﺘـﺪﻳﺎﻥ ﺭﺍ ﺑـﻪ‬
‫ﺳﻤﺎﻉﻫﺎ ﻧﮕﺬﺍﺭﻧﺪ ﺗﺎ ﻃﺒﻊ ﺍﻳﺸﺎﻥ ﺑﺸﻮﻟﻴﺪﻩ ﻧﺸﻮﺩ ﻛﻪ ﺍﻧﺪﺭ ﺁﻥ ﺧﻄﺮﻫﺎﻱ ﻋﻈﻴﻢ ﺍﺳـﺖ‪)«.‬ﻛﺸـﻒ‬
‫ﺍﻟﻤﺤﺠﻮﺏ‪ ،‬ﺹ‪(610‬‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪199‬‬

‫ﻫﻤﺎﻧﻨﺪ ﺷﻄﺢﻫﺎﻱ ﻛﻔﺮﺁﻟﻮﺩ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﺣﺎﻻﺕ ﻭﺟﺪ ﻭ ﺧﻠﺴﻪ ﻛﻪ ﭘﺮ ﺍﺯ ﺩﻋـﻮﻱ ﺣﻠـﻮﻝ‪،‬‬

‫ﺍﺗﺤﺎﺩ ﻭ ﺍﺗﺼﺎﻝ ﺁﻥﻫﺎﺳﺖ‪ ،‬ﺩﺭ ﺧﻠﺴﺔ ﺷﻤﻦﻫﺎ ﻧﻴﺰ ﺳﺨﻨﺎﻥ ﻭ ﺣﺎﻻﺕ ﻋﺠﻴﺐ ﻭ ﻏﺮﻳـﺐ ﻓـﺮﺍﻭﺍﻥ‬
‫ﺍﺳﺖ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﻛﻪ ﺻﻮﻓﻴﻪ ﻏﺎﻟﺒﺎً ﺑﻪ ﺭﻭﺡ ﭘﻴﺮ ﺧﻮﺩ ﻣﺘﻮﺳﻞ ﻣﻲﺷﻮﻧﺪ ﺍﻣﺎ ﺷﻤﻦﻫﺎ ﺑﻴﺸـﺘﺮ ﺍﺯ‬
‫ﺭﻭﺡ ﺣﻴﻮﺍﻧﺎﺕ)ﺗﻮﺗﻢﻫﺎﻱ ﻗﺒﻴﻠﻪ( ﺍﺳﺘﻤﺪﺍﺩ ﻣﻲﻃﻠﺒﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻫﻤﮕﻲ ﺁﻥﻫﺎ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭﻧـﺪ ﻛـﻪ ﺩﺭ‬
‫ﺣﺎﻟﺖ ﻳﺎﺩﺷﺪﻩ‪ ،‬ﻣﺎﻧﻨﺪ ﭘﺮﻧﺪﻩﺍﻱ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﺮ ﭘﺸـﺖ ﺍﺳـﺐ ﻳـﺎ ﭘﺮﻧـﺪﻩ‪ ،‬ﻳـﺎ ﺑـﺮ ﻃﺒﻠﺸـﺎﻥ ﭘـﺮﻭﺍﺯ‬
‫ﻣﻲﻛﻨﻨﺪ‪) .‬ﺍﺳﻄﻮﺭﻩ‪ ،‬ﺭﺅﻳﺎ‪ ،‬ﺭﺍﺯ‪ ،‬ﺹ‪ (98‬ﺁﻧﺎﻥ ﺑـﺎ ﺳـﻜﻮﺕ ﻭ ﺍﺩﺭﺍﻛﺸـﺎﻥ ﺩﺭ ﺑﺤـﺮ ﺗﻔﻜـﺮ ﻓـﺮﻭ‬
‫ﻣﻲﺭﻭﻧﺪ ﻭ ﻳﺎ ﻓﻜﺮﺷﺎﻥ ﺭﺍ ﺑﺮ ﺭﻭﻱ ﻧﻮﺍﻫﺎﻳﻲ ﻣـﻮﺯﻭﻥ‪ ،‬ﻣﺎﻧﻨـﺪ ﻃﺒـﻞ ﻳـﺎ ﺧﻮﺍﻧـﺪﻥ ﺁﻭﺍﺯ ﻣﺘﻤﺮﻛـﺰ‬
‫ﻣﻲﻛﻨﻨﺪ ﺗﺎ ﺑﻪ ﺯﻋﻢ ﺧﻮﻳﺶ ﭘﻴﺎﻣﻲ ﺩﺭﻳﺎﻓﺖ ﻛﻨﻨﺪ‪ ،‬ﭘﻴﺎﻣﻲ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳـﺖ ﺁﻥ ﺭﺍ ﺑـﻪ ﺻـﻮﺭﺕ‬
‫ﺁﻭﺍﺯ ﻋﺒﺎﺩﺕ ﻭ ﻳﺎ ﺍﻭﺭﺍﺩ ﻣﺬﻫﺒﻲ ﺑﺎﺯﮔﻮ ﻛﻨﻨﺪ‪).‬ﺍﺳﺮﺍﺭ ﺫﻫﻨﻲ‪ ،‬ﺹ‪94‬ـ ‪» (95‬ﻣﺮﺍﺳـﻢ ﻭ ﻣﻨﺎﺳـﻚ‬
‫ﺍﻳﻦ ﺟﺎﺩﻭـ ﭘﺰﺷﻜﺎﻥ‪ ،‬ﻫﻤﺎﻥﻃﻮﺭﻛﻪ »ﻭ‪ .‬ﺭﺍﺗﻠﻮ« ﺩﺭ ﺍﻭﺍﺧﺮ ﺳﺪﺓ ﻧﻮﺯﺩﻫﻢ ﻭﺻـﻒ ﻛـﺮﺩﻩ ﺍﺳـﺖ‪،‬‬
‫ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺗﻼﺵ ﭘﺮ ﺯﺣﻤﺖ ﺷﻤﻦ ﺑﺮﺍﻱ ﺑﺮﻗﺮﺍﺭﻱ ﺍﺭﺗﺒﺎﻁ ﺑـﺎ ﻣﻘـﺎﻡ ﺍﻟﻮﻫﻴـﺖ ﺍﺳـﺖ‪ .‬ﺣـﺎﻻﺕ‬
‫ﺧﻠﺴﺔ ﺷﻤﻦ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﺔ ﺭﻗﺺﻫﺎﻱ ﻣﺬﻫﺒﻲ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﻣﻲﺩﻫﺪ‪ ،‬ﺑﺮ ﻧـﻮﻋﻲ ﺗﺠﺮﺑـﺔ ﻋﺮﻓـﺎﻧﻲ‬
‫ﺩﻻﻟﺖ ﺩﺍﺭﺩ‪ .‬ﭘﺲ ﻋﺠﻴﺐ ﻧﻴﺴﺖ ﻛـﻪ ﺩﺭ ﺍﺩﺑﻴـﺎﺕ ﺻـﻮﻓﻴﺎﻧﻪ ﻭ ﺣﺘـﻲ ﻏﻴﺮﻣـﺬﻫﺒﻲ ﻭ ﻛﻔﺮﺁﻟـﻮﺩ‬
‫ﻓﺎﺭﺳﻲ ﺍﺯ ﺷﻤﻦ ﻳﺎ ﺷﺎﻣﺎﻥ‪ ،‬ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺑﺮﺍﻱ ﻧﻤﻮﻧـﻪ ﻋﺎﺑـﺪ ﺷـﻴﻔﺘﻪﺍﻱ ﺩﺭ ﺳـﺮﺯﻣﻴﻦﻫـﺎﻱ ﻏﻴـﺮ‬
‫ﺍﺳﻼﻣﻲ ﻳﺎﺩ ﻣﻲﺷﻮﺩ ﻛﻪ ﺷﺎﻋﺮﺍﻥ ﺍﻳﺮﺍﻧـﻲ ﺍﺣﺘﻤـﺎﻻً ﺑـﺎ ﺍﻭ ﺁﺷـﻨﺎ ﺑـﻮﺩﻩﺍﻧـﺪ‪)«.‬ﺗﺼـﻮﻑ ﺩﺭ ﻣﻨﻈـﺮ‬
‫ﺗﺎﺭﻳﺨﻲ ﺁﻥ‪ ،‬ﺹ‪(20‬‬

‫‪2‬ـ‪ .3‬ﺧﻠﺴﮕﻲ ﻭ ﻧﺸﺌﮕﻲ ﺍﺯ ﺭﺍﻩ ﻣﺼﺮﻑ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﻭ ﻣﺸﺮﻭﺑﺎﺕ ﻣﺴﻜﺮ‬

‫ﺭﺍﻩ ﺩﻳﮕﺮﻱ ﻛﻪ ﺷﻤﻦ ﺑـﺮﺍﻱ ﻧﺸـﺌﻪ ﺷـﺪﻥ ﺍﺯ ﺁﻥ ﺍﺳـﺘﻔﺎﺩﻩ ﻣـﻲﻛﻨـﺪ‪ ،‬ﻧﻮﺷـﻴﺪﻥ ﻣﺸـﺮﻭﺑﺎﺕ‬
‫ﻣﺴﻜﺮ‪ ،‬ﺧﻮﺭﺩﻥ ﮔﻴﺎﻫﺎﻥ ﻣﺨﺪﺭ ﻭ ﺗﻮﻫﻢﺯﺍ ﻳﺎ ﺍﺳﺘﻨﺸﺎﻕ ﺩﻭﺩ ﺁﻥﻫﺎﺳـﺖ‪ .‬ﺍﻳـﻦ ﻣـﻮﺍﺩ ﺍﺯﮔﻴﺎﻫـﺎﻥ‬
‫ﻣﺨﺪﺭ‪ ،‬ﭼﻮﻥ ﭘﻴﻮﺕ ﻭ ﺗﺎﺗﻮﺭﻩ ﺗﺎ ﺳﻴﮕﺎﺭ‪ ،‬ﺗﺮﻳـﺎﻙ‪ ،‬ﺣﺸـﻴﺶ‪ ،‬ﺑﻨـﮓ ﻭ ﻣﺸـﺮﻭﺏﻫـﺎﻱ ﻣﺴـﻜﺮ‬
‫ﭼﻮﻥ »ﻫﺎﺍﻭﻣﻪ« ﺭﺍ ﺷﺎﻣﻞ ﻣﻲﺷﺪ‪ .‬ﺳﻮﺯﺍﻧﺪﻥ ﺩﺍﻧـﻪﻫـﺎﻱ ﺷـﺎﻫﺪﺍﻧﻪ)ﺑﻨـﮓ( ﻭ ﺍﺳﺘﻨﺸـﺎﻕ ﺩﻭﺩ ﺁﻥ‪،‬‬
‫ﺣﻞ ﻛﺮﺩﻥ ﺁﻥ ﺩﺭ ﻣﺸﺮﻭﺏ)ﻫﺎﺍﻭﻣﻪ( ﻭ ﻧﻮﺷﻴﺪﻥ ﺁﻥ ﺍﺯ ﺭﺍﻩﻫﺎﻱ ﺑﺴﻴﺎﺭ ﻣﻌﻤﻮﻝ ﺑﺮﺍﻱ ﺗﺨـﺪﻳﺮ ﻭ‬
‫ﻧﺸﺌﮕﻲ ﺩﺭ ﻣﻴﺎﻥ ﺷﻤﻦﻫﺎﺳﺖ‪ .‬ﻛﺎﺭﻟﻮﺱ ﻛﺎﺳﺘﺎﻧﺪﺍ ﺩﺭ ﺷﺮﺡ ﺍﻋﻤﺎﻝ ﻭ ﺭﻓﺘـﺎﺭ ﻣـﺮﺍﺩ ﺧـﻮﺩ »ﺩﻭﻥ‬
‫ﺧﻮﺍﻥ« ﺑﻪ ﺑﺮﺧﻲ ﺍﺯ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﺓ ﺷﻤﻦﻫﺎ ﺍﺷﺎﺭﻩ ﻣﻲﻛﻨﺪ‪» :‬ﺩﻭﻥ ﺧﻮﺍﻥ‪ ،‬ﺟﺪﺍﮔﺎﻧﻪ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪200‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﻭ ﺩﺭ ﻣﻮﺍﻗﻊ ﻣﺨﺘﻠﻒ‪ ،‬ﺳﻪ ﻧﻮﻉ ﮔﻴﺎﻩ ﺗﻮﻫﻢﺯﺍ ﺑﻪ ﻛﺎﺭ ﻣﻲﺑﺮﺩ‪ :‬ﭘﻴﻮﺕ‪ ،‬ﻋﻠﻒ ﺟﻴﻤﺴﻮﻥ)ﺩﺍﺗﻮﺭﻩ ﻳـﺎ‬
‫ﺗﺎﺗﻮﺭﻩ( ﻭ ﻫﻮﻣﻴﺘﻮ ﻛﻪ ﻳﻚ ﻧﻮﻉ ﻗﺎﺭچ ﺍﺭﻭﭘﺎﻳﻲ ﺍﺳﺖ‪ .‬ﺳﺮﺥﭘﻮﺳﺘﺎﻥ ﺁﻣﺮﻳﻜﺎﻳﻲ‪ ،‬ﻭﻳﮋﮔـﻲﻫـﺎﻱ‬
‫ﺗﻮﻫﻢﺯﺍﻳﻲ ﺍﻳﻦ ﺳﻪ ﻧﻮﻉ ﮔﻴﺎﻩ ﺭﺍ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﮔﻴﺎﻫﺎﻥ ﺑﻪ ﺩﻟﻴﻞ ﻭﻳﮋﮔﻲﻫﺎﻳﺸـﺎﻥ ﺑـﻪ ﻃـﻮﺭ‬
‫ﮔﺴﺘﺮﺩﻩﺍﻱ ﺑﺮﺍﻱ ﺧﻮﺷﻲ‪ ،‬ﻣﺪﺍﻭﺍ‪ ،‬ﺍﻓﺴﻮﻧﮕﺮﻱ)ﺳﺤﺮ( ﻭ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻥ ﺣﺎﻟﺖ ﺧﻠﺴـﻪ ﻣـﻮﺭﺩ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﺑﻮﺩﻩ ﺍﺳـﺖ‪)«.‬ﺗﻌﻠﻴﻤـﺎﺕ ﺩﻭﻥ ﺧـﻮﺍﻥ‪ ،‬ﺹ‪ (13‬ﺍﻳـﻦ ﺭﺍﻩ‪ ،‬ﻳﻌﻨـﻲ ﺑﻬـﺮﻩﮔﻴـﺮﻱ ﺍﺯ ﻣـﻮﺍﺩ‬
‫ﺗﻮﻫﻢﺯﺍ ﻭ ﻣﺨﺪﺭ‪ ،‬ﮔﺎﻩ ﺗﻨﻬـﺎ ﺭﺍﻩ‪ ‬ﺭﺳـﻴﺪﻥ ﺑـﻪ ﻧﺸـﺌﻪ ﺑـﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﺳـﺨﻨﺎﻥ ﺩﻭﻥ ﺧـﻮﺍﻥ‪ ،‬ﺷـﻤﻦ‬
‫ﻣﻜﺰﻳﻜﻲ‪ ،‬ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺳﺆﺍﻝ »ﻛﺎﺳﺘﺎﻧﺪﺍ« ﻛﻪ »ﭼﺮﺍ ﺑﺎﻳﺪ ﺁﺩﻡ ﺍﺯ ﺩﻭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﺪ؟ ﭼﺮﺍ ﺍﻧﺴﺎﻥ‬
‫ﻧﻤﻲﺗﻮﺍﻧﺪ ﻓﻘﻂ ﺑﻪ ﻛﻤﻚ ﺧﻮﺩ ﺩﻳﺪﻥ ﺭﺍ ﺑﻴﺎﻣﻮﺯﺩ؟« ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺑﺴﻴﺎﺭ ﻗﺎﺑـﻞ ﺗﻮﺟـﻪ‬
‫ﺍﺳﺖ‪» :‬ﻧﻪ ﺍﻳﻦ ﺑﺲ ﻧﻴﺴﺖ‪ .‬ﺩﻳﺪﻥ ﺁﺳﺎﻥ ﻧﻴﺴﺖ ﻭ ﺗﻨﻬﺎ ﺩﻭﺩ ﺍﺳﺖ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺗﻮ ﺁﻥ ﺷﺘﺎﺑﻲ‬
‫ﺭﺍ ﺍﺭﺯﺍﻧﻲ ﺩﺍﺭﺩ ﻛﻪ ﺑﺮﺍﻱ ﺩﺭﻙ ﻟﻤﺤﻪﺍﻱ ﺍﺯ ﺍﻳﻦ ﺟﻬﺎﻥ ﮔﺬﺭﺍﻥ ﺑﻪ ﺁﻥ ﻧﻴﺎﺯﻣﻨﺪﻱ‪ .‬ﺩﺭ ﻏﻴﺮ ﺍﻳـﻦ‬
‫ﺻﻮﺭﺕ‪ ،‬ﺗﻮ ﻓﻘﻂ ﻧﮕﺎﻩ ﺧﻮﺍﻫﻲ ﻛﺮﺩ‪)«.‬ﺣﻘﻴﻘﺘﻲ ﺩﻳﮕﺮ‪ ،‬ﺹ‪125‬ـ ‪(126‬‬
‫ﮔﻮﻳﺎ ﻛﺎﻫﻨﺎﻥ ﻣﻌﺎﺑﺪ ﺑﻮﺩﺍﻳﻲ ﻧﻴﺰ‪ ،‬ﺍﺯ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓﻜﺎﺭ ﺷﻤﻦﻫﺎ ﻣﺘﺄﺛﺮ ﺑـﻮﺩﻩﺍﻧـﺪ‪ ،‬ﭼﻨـﺎﻥﻛـﻪ ﺩﺭ‬
‫ﺍﻓﺴﺎﻧﻪﻫﺎ ﺁﻣﺪﻩ‪ ،‬ﻛﺎﻫﻦ ﻣﻌﺒﺪ ﺩﻟﻒ ﻗﺒﻞ ﺍﺯ ﭘﻴﺸﮕﻮﻳﻲ ﺳﻪ ﺭﻭﺯ‪ ،‬ﺭﻭﺯﻩ ﻣﻲﮔﺮﻓـﺖ‪ .‬ﺑﻌـﺪ ﻗـﺪﺭﻱ‬
‫ﺧﺮﺯﻫﺮﻩ ﻣﻲﺟﻮﻳﺪ ﻭ ﺑﺎﻻﻱ ﺳﻪﭘﺎﻳﻪﺍﻱ ﻛﻪ ﺩﺭ ﺯﻳﺮ ﺁﻥ ﺗـﺪﺧﻴﻦ ﻣـﻲﺷـﺪ‪ ،‬ﻗـﺮﺍﺭ ﻣـﻲﮔﺮﻓـﺖ ﻭ‬
‫ﻭﻗﺘﻲ ﻫﻴﺠﺎﻥ ﻧﺎﺷﻲ ﺍﺯ ﺩﺧﺎﻥ ﺑﺮ ﺍﻭ ﭼﻴـﺮﻩ ﻣـﻲﺷـﺪ‪ ،‬ﺑـﺪﻧﺶ ﺑـﻪ ﻟـﺮﺯﻩ ﻣـﻲﺍﻓﺘـﺎﺩ ﻭ ﭘﺎﺳـﺦﻫـﺎﻱ‬
‫ﻧﺎﻣﻔﻬﻮﻡ ﻣﻲﺩﺍﺩ ﻛﻪ ﭘﺮﺳﺶ ﻛﻨﻨـﺪﻩ ﺑﺎﻳﺴـﺖ ﺁﻥﻫـﺎ ﺭﺍ ﺗﺄﻭﻳـﻞ ﻣـﻲﻛـﺮﺩ‪).‬ﺭ‪.‬ﻙ‪ :‬ﺳﻠﺴـﻠﻪﻫـﺎﻱ‬
‫ﺻﻮﻓﻴﻪ ﺍﻳﺮﺍﻥ‪ ،‬ﺹ‪(88‬‬
‫ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﻧﻘﺎﻁ‪ ،‬ﺷﻤﻦﻫﺎ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﺧﻠﺴﻪ ﺍﺯ ﺗﺮﻛﻴﺐ ﺭﻗﺺ ﻭ ﻣﻮﺍﺩ ﻣﺨـﺪﺭ ﺑﻬـﺮﻩ‬
‫ﻣﻲﮔﻴﺮﻧﺪ‪ ،‬ﻣﺮﺍﺳﻤﻲ ﻛﻪ ﺑﻲﺷﺒﺎﻫﺖ ﺑﻪ ﺳﻤﺎﻉ ﺑﺮﺧﻲ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﻭ ﮔﺎﻩ ﺑﺮﺧﻲ ﻛﺮﺍﻣـﺎﺕﻧﻤـﺎﻳﻲ‬
‫ﻣﺎﻧﻨﺪ ﻃﻲ ﺍﻻﺭﺽ ﺍﺩﻋﺎﻳﻲ ﻭ ﺗﺼﻨﻌﻲ ﺑﺮﺧﻲ ﺻﻮﻓﻲﻧﻤﺎﻳﺎﻥ ﻧﻴﺴﺖ‪ .‬ﻣـﺜﻼً ﺩﺭﺑـﺎﺭﺓ ﺁﻳـﻴﻦ ﺷـﻤﻨﺎﻥ‬
‫ﺩﺭ ﺁﻣﺮﻳﻜﺎﻱ ﺟﻨﻮﺑﻲ ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﺷـﻤﻨﺎﻥ ﺑـﺮﺍﻱ ﺗﻤـﺎﺱ ﺑـﺎ ﺩﻧﻴـﺎﻱ ﻓـﻮﻕ ﻃﺒﻴﻌـﻲ ﺑـﻪ ﺧﻠﺴـﻪ‬
‫ﻣﻲﺭﻭﻧﺪ ﻭ ﺩﺭ ﺧﻼﻝ ﺁﻥ ﻳﺎ ﺭﻭﺡ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﺳﻤﺎﻥ ﻣﻲﻓﺮﺳﺘﻨﺪ ﻭ ﻳﺎ ﺍﺭﻭﺍﺡ ﺭﺍ ﻓﺮﺍ ﻣﻲﺧﻮﺍﻧﻨـﺪ‬
‫ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ‪ ،‬ﻭﻱ ﺭﺍ ﻛﻤﻚ ﻛﻨﻨﺪ‪ .‬ﺷﻤﻦﺑﺎﻧﻮ ﺑﺮﺍﻱ ﺩﺳﺖﻳﺎﺑﻲ ﺑﻪ ﻋﺎﻟﻢ ﺧﻠﺴﻪ‪ ،‬ﻭﺳـﻴﻠﻪﺍﻱ ﺭﺍ‬
‫ﺑﻪ ﻛﺎﺭ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺭﻗﺺ ﻳـﺎ ﺩﺭ ﻭﺍﻗـﻊ ﺣﺮﻛـﺖ ﺩﺳـﺖﻫـﺎ ﻛـﻪ ﺑـﺎ ﻫﻤﺮﺍﻫـﻲ ﺟﻐﺠﻐـﻪ ﺻـﻮﺭﺕ‬
‫ﻣﻲﮔﻴﺮﺩ‪ .‬ﻭﻱ ﺩﺭ ﺣﺎﻝ ﺭﻗﺺ‪ ،‬ﺷـﻤﻦﺑـﺎﻧﻮﻱ ﺳـﻤﺎﻭﻱ ﺭﺍ ﺧﻄـﺎﺏ ﻗـﺮﺍﺭ ﻣـﻲﺩﻫـﺪ ﻭ ﺍﺯ ﺁﻥﻫـﺎ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪201‬‬

‫ﻣﻲﺧﻮﺍﻫﺪ ﻛﻪ ﺑﻪ ﺍﻭ ﻳﺎﺭﻱ ﺭﺳﺎﻧﻨﺪ‪ .‬ﻭﻗﺘﻲ ﺑﻪ ﺣﺎﻟﻲ ﺭﺳﻴﺪ ﻛﻪ ﻧﺰﺩﻳـﻚ ﺑـﻮﺩ ﺑﻴﻬـﻮﺵ ﺑـﺮ ﺯﻣـﻴﻦ‬
‫ﺍﻓﺘﺪ‪ ،‬ﺩﺳﺖﻫﺎﻳﺶ ﺭﺍ ﺑﻠﻨﺪ ﻣـﻲﻛﻨـﺪ ﻭ ﺑـﻪ ﺩﻭﺭ ﺧـﻮﺩ ﻣـﻲﭼﺮﺧـﺪ‪ .‬ﻣـﺮﺩﻱ ﺟﻠـﻮ ﻣـﻲﺭﻭﺩ ﻛـﻪ‬
‫ﻧﮕﺬﺍﺭﺩ ﺑﺮ ﺯﻣﻴﻦ ﺍﻓﺘﺪ‪ .‬ﺳﺮﺥﭘﻮﺳﺖ ﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺷﺘﺎﺑﺎﻥ ﻣﻲﺁﻳﺪ ﻭ ﺭﻗﺼﻲ ﺭﺍ ﺍﺟﺮﺍ ﻣﻲﻛﻨﺪ ﻛـﻪ‬
‫ﻫﺪﻓﺶ ﺑﻪ ﺧﻮﺩ ﺁﻭﺭﺩﻥ ﺷﻤﻦ ﺍﺳﺖ‪ .‬ﺧﻠﺴﻪ‪ ،‬ﺑﺎ ﺗـﺎﺏ ﺧـﻮﺭﺩﻥ ﺩﺭ ﺑـﺎﻻﻱ ﻧﺮﺩﺑـﺎﻥ ﻣﻘـﺪﺱ ﺑـﻪ‬
‫ﺩﺳﺖ ﻣﻲﺁﻳﺪ‪ .‬ﺩﺭ ﺧﻼﻝ ﻣﺮﺍﺳﻢ ﺍﺯ ﺗﻨﺒﺎﻛﻮ ﺍﺳﺘﻔﺎﺩﺓ ﻓﺮﺍﻭﺍﻧﻲ ﻣﻲﺷﻮﺩ‪ .‬ﭘﻜﻲ ﻣﻲﺯﻧـﺪ ﻭ ﺩﻭﺩﺵ‬
‫ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺁﺳﻤﺎﻥ ﺑﻪ ﺳﻮﻱ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﻲﻓﺮﺳﺘﺪ ﻭ ﻣﻲﮔﻮﻳﺪ ﻣﻦ ﺍﻳﻦ ﺩﻭﺩ ﺭﺍ ﺑﻪ ﺗﻮ ﭘﻴﺸـﻜﺶ‬
‫ﻣﻲﻛﻨﻢ‪)«.‬ﻣﻌﺮﻓﻲ ﺁﻳﻴﻦ ﺷﻤﻨﻲ ﺩﺭ ﺁﻣﺮﻳﻜﺎﻱ ﺟﻨﻮﺑﻲ‪ ،‬ﺹ‪159‬ـ ‪(160‬‬
‫»ﺩﺭ ﻣﻴﺎﻥ ﻛﺎﺭﻳﻴﺐﻫﺎﻱ ﮔﻴﻨﻪ ﻫﻠﻨﺪ‪ ،‬ﻛﺎﺭﺁﻣﻮﺯﺍﻥ ﺷـﻤﻨﻲ ﺑـﻪ ﺷـﻜﻞ ﻓﺰﺍﻳﻨـﺪﻩﺍﻱ ﺑـﺎ ﻋﺼـﺎﺭﺓ‬
‫ﺗﻨﺒﺎﻛﻮ ﻭ ﺳﻴﮕﺎﺭ ﻛﻪ ﺗﻘﺮﻳﺒﺎً ﺑﻲﻭﻗﻔﻪ ﺩﻭﺩ ﻛﺮﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻣﺴـﻤﻮﻡ ﻣـﻲﺷـﻮﻧﺪ‪ .‬ﺁﻣـﻮﺯﺵﺩﻫﻨـﺪﮔﺎﻥ‪،‬‬
‫ﺑﺪﻥ ﺁﻧﺎﻥ ﺭﺍ ﻫﺮ ﻏﺮﻭﺏ ﺑﺎ ﻣﺎﻳﻌﻲ ﺳﺮﺥ ﻣﺎﺳﺎژ ﻣﻲﺩﻫﻨﺪ‪ .‬ﻧﻮﺍﻳﻤﺎﻧـﺎﻥ‪ ،‬ﺩﺭ ﺣـﺎﻟﻲ ﺑـﻪ ﺩﺭﺱﻫـﺎﻱ‬
‫ﺍﺳﺘﺎﺩ ﮔﻮﺵ ﻣﻲﺳﭙﺎﺭﻧﺪ ﻛﻪ ﭼﺸﻤﺎﻧﺸﺎﻥ ﺑﺎ ﻓﻠﻔﻞ ﮔﻴﻨﻪ ﻗﺒﻼً ﺑﻪ ﺩﻗﺖ ﻣﺎﺳﺎژ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ‬
‫ﺁﺧﺮ ﺑﻪ ﻧﻮﺑﺖ‪ ،‬ﺭﻭﻱ ﻃﻨﺎﺏﻫﺎﻱ ﻣﺤﻜﻤﻲ ﺩﺭ ﺍﺭﺗﻔﺎﻋﺎﺕ ﻣﺨﺘﻠﻒ ﻣـﻲﺭﻗﺼـﻨﺪ ﻳـﺎ ﺍﺯ ﺁﻥﻫـﺎ ﺑـﺎ‬
‫ﺩﺳﺖ ﺁﻭﻳﺰﺍﻥ ﺷﺪﻩ‪ ،‬ﺩﺭ ﻫﻮﺍ ﺗﺎﺏ ﻣﻲﺧﻮﺭﻧﺪ‪ .‬ﺳﺮﺍﻧﺠﺎﻡ‪ ،‬ﺭﻭﻱ ﺳﻜﻮﻳﻲ ﻛﻪ ﺍﺯ ﺳﻘﻒ ﻛﻠﺒـﻪﺍﻱ‬
‫ﺗﻮﺳﻂ ﭼﻨﺪ ﻃﻨﺎﺏ ﺑﻪ ﻫﻢ ﭘﻴﭽﻴﺪﻩ ﺁﻭﻳﺰﺍﻥ ﺍﺳﺖ‪ ،‬ﻣﻲﺭﻗﺼﻨﺪ ﻭ ﺑﺎ ﺑﺎﺯ ﺷﺪﻥ ﭘﻴﭻﻫﺎﻱ ﻃﻨﺎﺏ ﻛﻪ‬
‫ﺑﺎ ﺳﺮﻋﺖ ﺑﻴﺸﺘﺮﻱ ﻣـﻲﭼﺮﺧـﺪ‪ ،‬ﺑـﻪ ﺣﺎﻟـﺖ ﺧﻠﺴـﻪ ﺩﺳـﺖ ﻣـﻲﻳﺎﺑﻨـﺪ‪)«.‬ﺍﺳـﻄﻮﺭﻩ‪ ،‬ﺭﺅﻳـﺎ‪ ،‬ﺭﺍﺯ‪،‬‬
‫ﺹ‪ (83‬ﺍﻳﻦ ﺣﺮﻛﺎﺕ ﺭﺍ ﻧﻴﺰ ﻣﻲﺗﻮﺍﻥ ﺑﺎ ﺑﺮﺧﻲ ﺭﻳﺎﺿﺖﻫﺎﻱ ﺻﻮﻓﻴﺎﻥ ﭼﻮﻥ »ﻫﻔﺖ ﻣـﻦ ﻧﻤـﻚ‬
‫ﺩﺭ ﭼﺸﻢ ﻛﺮﺩﻥ ﺑﺮﺍﻱ ﺑﻴﺪﺍﺭ ﻣﺎﻧﺪﻥ ﻭ ﻳﺎ ﺧـﻮﺩ ﺭﺍ ﺍﺯ ﺩﺭﺧـﺖ ﺁﻭﻳـﺰﺍﻥ ﻛـﺮﺩﻥ« ﻣﻘﺎﻳﺴـﻪ ﻛـﺮﺩ‪.‬‬
‫)ﺭ‪.‬ﻙ‪ :‬ﺗﺬﻛﺮﺓ ﺍﻻﻭﻟﻴﺎ‪ 164 /2 ،‬ﻭ‪(329‬‬
‫ﺧﻠﺴﮕﻲ ﻭ ﻧﺸﺌﮕﻲ ﺍﺯ ﻣﻨﻈﺮ ﺷﻤﻦﻫﺎ‪ ،‬ﻧﺸﺎﻧﻪﺍﻱ ﺑﺮﺍﻱ ﺗﻮﻟﺪ ﺩﻭﺑﺎﺭﻩ ﻧﻴﺰ ﻣﺤﺴـﻮﺏ ﻣـﻲﺷـﻮﺩ‪.‬‬
‫»ﻭﻳﻠﺒﺮﺕ ﺍﺯ ﺯﺑﺎﻥ ‪ ،G.dole‬ﻣﺤﻘﻖ ﺁﻟﻤﺎﻧﻲ ﻛﻪ ﺧﻮﺩ ﻧﺎﻇﺮ ﻳﻚ ﻣﺮگ ﺷﻌﺎﺋﺮﻱـ ﻭﺍﻗﻌﻲ ﺩﺭ ﺑﻴﻦ‬
‫ﺷﻤﻦﻫﺎﻱ ﺗﻨﺒﺎﻛﻮ ﺍﺯ ﻗﺒﻴﻠﻪ ﻛﻮﺋﻲﻛﻮﺭ ﻭ ﺁﻣﺮﻳﻜﺎﻱ ﺟﻨﻮﺑﻲ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﭼﻨﻴﻦ ﺷـﺮﺡ ﻣـﻲﺩﻫـﺪ‬
‫ﻛﻪ ﺷﻤﻨﻲ ﺑﻪ ﻧﺎﻡ ﻣﺴﺘﻪ)‪ (meste‬ﺑـﺮﺍﻱ ﺍﺟـﺮﺍﻱ ﺷـﻌﺎﺋﺮ ﻣـﺮگ ﻭ ﺗﻮﻟـﺪ ﻣﺠـﺪﺩ ﺩﺭ ﻧﺸﺴـﺘﻲ‪ ،‬ﺑـﺎ‬
‫ﭘﻮﻙﻫﺎﻱ ﻋﻤﻴﻖ ﺑﻪ ﻛﺸﻴﺪﻥ ﺳـﻴﮕﺎﺭﻫﺎﻱ ﺑـﺮگ ﻣﺨﺼـﻮﺹ ‪ 25‬ﺳـﺎﻧﺘﻲﻣﺘـﺮﻱ ﻣـﻲﭘـﺮﺩﺍﺯﺩ ﻭ‬
‫ﻫﻨﻮﺯ ﻳﻜﻲ ﺗﻤﺎﻡ ﻧﺸﺪﻩ‪ ،‬ﺳﻴﮕﺎﺭ ﺑﻌﺪﻱ ﺭﺍ ﺑﻪ ﺍﻭ ﺗﺴﻠﻴﻢ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻛﻢﻛـﻢ ﺣـﺎﻝ ﺧﻤـﻮﺩﻱ ﺑـﻪ ﺍﻭ‬
‫ﺩﺳﺖ ﻣﻲﺩﻫﺪ‪ .‬ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺩﻗﻴﻘﻪ‪ ،‬ﭘﺎﻱ ﺭﺍﺳﺖ ﺍﻭ ﺷﺮﻭﻉ ﺑﻪ ﻟﺮﺯﻳﺪﻥ ﻣﻲﻛﻨـﺪ ﻭ ﺳـﭙﺲ ﭘـﺎﻱ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪202‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﭼﭙﺶ ﻣﻨﻘﺒﺾ ﻣﻲﺷﻮﺩ‪ .‬ﻧﺎﻟﻪﻫﺎﻳﻲ ﺍﺯ ﺩﺭﺩ ﺑﺮﻣـﻲﺁﻭﺭﺩ ﻭ ﺗـﻨﻔﺲ ﺍﻭ ﺳـﺨﺖ ﻣـﻲﮔـﺮﺩﺩ‪ .‬ﺍﻭ ﺗـﺎ‬
‫ﺟﺎﻳﻲ ﺑﻪ ﻛﺸﻴﺪﻥ ﺳﻴﮕﺎﺭ ﺍﺩﺍﻣﻪ ﻣﻲﺩﻫﺪ ﻛﻪ ﺣﺎﻟﺘﻲ ﺷﺒﻴﻪ ﺳﻜﺘﻪ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﻣﻲﺩﻫﺪ ﻭ ﻧﺎﮔﻬـﺎﻥ‬
‫ﺑﻪ ﺣﺎﻟﺖ ﻣﺮگ ﺩﺭﺁﻣﺪﻩ‪ ،‬ﺩﺳﺖﻫﺎﻳﺶ ﺑﻪ ﺍﻃﺮﺍﻑ ﺁﻭﻳﺰﺍﻥ ﻭ ﭘﺎﻫـﺎﻳﺶ ﺧﺸـﻚ ﻣـﻲﺷـﻮﺩ‪ .‬ﺩﺭ‬
‫ﺍﻳﻦ ﻟﺤﻈﻪ‪ ،‬ﻛﻨﺪﻩ ﭼﻮﺑﻲ ﺭﺍ ﻛﻪ ﺑﺮ ﺁﻥ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﺍﺯ ﺯﻳﺮﺵ ﻣﻲﻛﺸـﻨﺪ ﻭ ﺳـﻪ ﻣـﺮﺩ ﺑـﺪﻥ ﺍﻭ ﺭﺍ‬
‫ﻛﻪ ﺧﺸﻚ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻓﻘﻲ ﻧﮕﻪ ﻣﻲﺩﺍﺭﻧﺪ‪ .‬ﺍﻭ ﺗﻘﺮﻳﺒﺎً ‪ 15‬ﺩﻗﻴﻘﻪ ﺩﺭ ﺣﺎﻝ ﻏﺶ ﺑﺎﻗﻲ ﻣﻲﻣﺎﻧـﺪ‪.‬‬
‫ﺑﺎﻻﺧﺮﻩ ﺩﻭﺑﺎﺭﻩ ﺍﻋﻀﺎﻳﺶ ﺑﻪ ﺁﻫﺴﺘﮕﻲ ﺑﻪ ﺣﺮﻛﺖ ﺩﺭﻣﻲﺁﻳﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺩﻗﻴﻘﻪ‪ ،‬ﻣﮋﻩﻫـﺎﻳﺶ‬
‫ﺗﻜﺎﻥ ﻣﻲﺧﻮﺭﺩ ﻭ ﺑﻪ ﺟﻨﺒﺎﻧﺪﻥ ﺍﻋﻀﺎﻱ ﺧﻮﺩ ﻣـﻲﭘـﺮﺩﺍﺯﺩ ﻭ ﻧﻔـﺲ ﻋﻤﻴـﻖ ﻣـﻲﻛﺸـﺪ‪ .‬ﻋﺎﻗﺒـﺖ‬
‫ﭼﺸﻢﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﻣﻲﻣﺎﻟﺪ ﻭ ﺳﺮﺵ ﺭﺍ ﭼﻨﺪ ﺑﺎﺭ ﻣﻲﺧﺎﺭﺍﻧﺪ ﻭ ﺑﻪ ﻧﺤﻮﻱ ﺑﻪ ﺍﻃـﺮﺍﻑ ﻣـﻲﻧﮕـﺮﺩ‬
‫ﻛﻪ ﮔﻮﻳﻲ ﺑﻪ ﭼﻴﺰﻱ ﮔﻮﺵ ﻣﻲﺩﻫﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ ﻛﻤﻚﻫﺎﻳﺶ‪ ،‬ﺩﺳﺖﻫﺎﻱ ﺍﻭ ﺭﺍ ﻣﻲﻣﺎﻟﻨﺪ ﻭ‬
‫ﺳﻴﮕﺎﺭﻫﺎﻳﺶ ﺭﺍ ﺁﺗﺶ ﻛﺮﺩﻩ‪ ،‬ﺧﻮﺩ ﻣﻲﻛﺸﻨﺪ ﻭ ﺑـﺮ ﺑـﺪﻥ ﺍﻭ ﺑـﻪ ﺁﺭﺍﻣـﻲ ﻓـﻮﺕ ﻣـﻲﻛﻨﻨـﺪ‪ .‬ﺩﺭ‬
‫ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﻦ ﻧﺸﺴﺖﻫﺎ‪ ،‬ﻧﻮﺁﻣﻮﺯ ﺑﻪ ﺭﻗﺼﻴﺪﻥ ﻣﻲﭘﺮﺩﺍﺯﺩ ﻭ ﻣﺪﺩﻛﺎﺭﺍﻥ ﺩﺍﺋﻤﺎً ﺩﻭﺩ ﺳﻴﮕﺎﺭ ﺑـﺮ ﺍﻭ‬
‫ﻣﻲﺩﻣﻨﺪ ﺗﺎ ﺟﺎﻳﻲ ﻛﻪ ﺑﺮ ﺯﻣﻴﻦ ﺍﻓﺘﺎﺩﻩ ﻭ ﺑﻴﻬﻮﺵ ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺷـﻤﻦ ﺭﻫﻨﻤـﺎ ﻭ ﺍﺳـﺘﺎﺩ‬
‫ﺑﻪ ﻭﺳﻴﻠﺔ ﻗﻴﻔﻲ‪ ،‬ﺟﺎﻣﻲ ﺍﺯ ﻋﺼﺎﺭﺓ ﺗﻨﺒﺎﻛﻮ ﺩﺭ ﺣﻠﻖ ﺍﻭ ﻣﻲﺭﻳﺰﺩ ﻛﻪ ﺑﻪ ﻧﻮﺁﻣﻮﺯ ﺣﺎﻝ ﻗـﻲ ﺩﺳـﺖ‬
‫ﻣﻲﺩﻫﺪ ﻭ ﺧﻮﻥ ﺍﺳﺘﻔﺮﺍﻍ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺁﺩﺍﺏ ﺭﻭﺯﻫﺎ ﺑـﻪ ﻃـﻮﻝ ﻣـﻲﺍﻧﺠﺎﻣـﺪ‪ .‬ﮔـﺎﻫﻲ ﺩﺭ ﺣـﺎﻝ‬
‫ﺧﻠﺴﻪ ﺑﻪ ﻭﺳﻴﻠﺔ ﻏﻮﻟﻲ ﺑﻠﻌﻴﺪﻩ ﻣﻲﺷﻮﺩ ﻭ ﺩﺭ ﺷﻜﻢ ﻏﻮﻝ ﺑﻪ ﺳـﻔﺮ ﻣـﻲﭘـﺮﺩﺍﺯﺩ ﻛـﻪ ﺁﻥ ﺭﺍ ﺳـﻔﺮ‬
‫ﻣﻴﺴﺘﻴﻚ)ﻋﺮﻓﺎﻧﻲ( ﻣﻲﻧﺎﻣﻨﺪ‪ .‬ﻧﻮﺁﻣﻮﺯ ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﻣﺘﺤـﻮﻝ ﻣـﻲﺷـﻮﺩ ﻭ ﻭﻗﺘـﻲ ﻛـﻪ ﺑـﻪ ﻫـﻮﺵ‬
‫ﻣﻲﺁﻳﺪ‪ ،‬ﮔﻮﻳﻨﺪ ﺑﻪ ﺣﻴﺎﺕ ﺩﻭﺑﺎﺭﻩ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪).‬ﻋﺮﻓﺎﻥ‪ ،‬ﺹ‪(35‬‬
‫ﺧﻠﺴﮕﻲ ﺍﺯ ﺭﺍﻩ ﻣﻮﺍﺩ ﻣﺨﺪﺭ‪ ،‬ﺩﺭ ﻋﺎﻟﻢ ﺻﻮﻓﻴﻪ ﻧﻴﺰ ﺳﺎﺑﻘﺔ ﻃﻮﻻﻧﻲ ﺩﺍﺭﺩ‪ .‬ﺑﻪ ﺩﻟﻴﻞ ﺍﻫﻤﻴﺖ ﺗﺄﺛﺮ ﺗﺼـﻮﻑ‬
‫ﺍﺯ ﺭﻭﺵ ﻳﺎﺩ ﺷﺪﻩ ﺩﺭ ﺁﻳﻴﻦ ﺷﻤﻨﻲ‪ ،‬ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑـﺎ ﺣﺴﺎﺳـﻴﺖ ﻭﻳـﮋﻩﺍﻱ ﺗﻮﺟـﻪ ﻛـﺮﺩ‪.‬‬
‫ﺍﺳﺎﺳﺎً ﺗﺸﺮﻑ ﺑﻪ ﻋﺎﻟﻢ ﻋﺮﻓﺎﻥ ﺑﺪﻭﻥ ﻣﺎﻳﻪﻫﺎﻱ ﻋﻤﻴﻖ ﻣﻌﺮﻓﺘﻲ ﻭ ﭘﺸﺘﻮﺍﻧﻪﻫﺎﻱ ﻋﻈـﻴﻢ ﺷـﺮﻳﻌﺘﻲ ﻭ‬
‫ﺭﻳﺎﺿﺖ ﻣﻌﻨﻮﻱ)‪ (spirituelles disciplines‬ﺑﺲ ﺧﻄﺮﻧﺎﻙ ﻭ ﮔﻤﺮﺍﻩ ﻛﻨﻨـﺪﻩ ﺍﺳـﺖ‪ .‬ﺭﻭﺷـﻦ‬
‫ﺍﺳﺖ ﻫﺮ ﻓﺮﻗﻪ ﻭ ﻧﺤﻠﻪﺍﻱ ﻛﻪ ﺍﺩﻋﺎﻱ ﻋﺮﻓﺎﻥ ﻭ ﺗﺼـﻮﻑ ﺩﺍﺭﺩ‪ ،‬ﺑﺎﻳـﺪ ﺑـﺎ ﺍﻳـﻦ ﻋﻴـﺎﺭ ﻣﺤـﻚ ﺯﺩﻩ‬
‫ﺷﻮﺩ‪ .‬ﺍﻣﺎ ﺍﻓﺴﻮﺱ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻋﺮﻓـﺎﻥ ﺍﺻـﻴﻞ ﻭ ﺗﺼـﻮﻑ ﻧـﺎﺏ‪ ،‬ﻫﻤـﻮﺍﺭﻩ ﻋﺮﻓـﺎﻥ ﺩﺭﻭﻏـﻴﻦ ﻭ‬
‫ﺻﻮﻓﻲﮔﺮﻱ ﺣﻴﻠﻪﮔﺮﺍﻧﻪ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻳﻜﻲ ﺍﺯ ﺟﻠـﻮﻩﻫـﺎ ﻭ ﺁﻓـﺖﻫـﺎﻱ‬
‫ﻭﺍﺭﺩ ﺷﺪﻩ ﺩﺭ ﺗﺼﻮﻑ‪ ،‬ﺍﺳﺘﻌﻤﺎﻝ ﻣـﻮﺍﺩ ﻣﺨـﺪﺭ ﺑـﺮﺍﻱ ﺑـﺮﻭﺯ ﺧﻠﺴـﻪﻫـﺎﻱ ﺑـﻪ ﻇـﺎﻫﺮ ﻋﺮﻓـﺎﻧﻲ ﻭ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪203‬‬

‫ﺟﺬﺑﻪﻫﺎﻱ ﺻـﻮﻓﻴﺎﻧﻪ ﺍﺳـﺖ‪ .‬ﺯﺭﻳـﻦﻛـﻮﺏ ﻣـﻲﻧﻮﻳﺴـﺪ‪]» :‬ﺑﺮﺧـﻲ ﺍﺯ[ ﺻـﻮﻓﻴﻪ ﺑـﺮﺍﻱ ﺗﺤﺮﻳـﻚ‬
‫ﺍﻋﺼﺎﺏ ﻭ ﻧﻴﻞ ﺑﻪ ﺣﺎﻟﻲ ﻛﻪ ﺍﺯ ﺁﻥ ﺗﻌﺒﻴﺮ ﺑﻪ ﺑﻴﺨﻮﺩﻱ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﮔﺎﻩ ﺑﻪ ﻣـﻮﺍﺩ ﺗﺨﺪﻳﺮﻛﻨﻨـﺪﻩ ﻳـﺎ‬
‫ﺳﻜﺮﺍﻧﮕﻴﺰ ﻣﺘﻮﺳﻞ ﻣﻲﺷﺪﻩﺍﻧﺪ‪ .‬ﺷﺎﺫﻟﻴﻪ‪ ،‬ﺑﺎ ﻗﻬﻮﻩ ﺑﻪ ﺗﺤﺮﻳﻚ ﺍﻋﺼﺎﺏ ﻣﻲﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻭ ﮔﻮﻳﻨـﺪ‬
‫ﺷﺎﺫﻟﻲ‪ ،‬ﻣﺨﺘﺮﻉ ﺷﺮﺑﺖ ﻗﻬﻮﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻌﻀﻲ ﺩﻳﮕﺮ‪ ،‬ﺑﻪ ﺑﻨﮓ ﻭ ﭼـﺮﺱ ﻣـﻲﭘﺮﺩﺍﺧﺘـﻪﺍﻧـﺪ ﻭ‬
‫ﺑﺮﺧﻲ ﻫﻢ ﺩﺳﺖ ﺑﻪ ﺷﺮﺍﺏ ﻣﻲﺯﺩﻩﺍﻧﺪ ﻭ ﺍﺯ ﺍﻳـﻦ ﻫﻤـﻪ‪ ،‬ﻗﺼﺪﺷـﺎﻥ ﺭﻫـﺎﻳﻲ ﺍﺯ ﺧـﻮﺩ ﻭ ﺧـﻮﺩﻱ‬
‫ﺑﻮﺩﻩ ﺍﺳﺖ ﺑﺎ ﻭﺳﺎﻳﻞ ﻣﺼﻨﻮﻋﻲ‪)«.‬ﺍﺭﺯﺵ ﻣﻴﺮﺍﺙ ﺻﻮﻓﻴﻪ‪ ،‬ﺹ‪ (94‬ﺑﻌﻀﻲ ﺩﻳﮕﺮ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﻧﻴﺰ‬
‫ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﺑﻴﺨﻮﺩﻱ‪ ،‬ﻫﻤﭽـﻮﻥ ﺷـﻤﻦﻫـﺎ‪ ،‬ﺍﻓﻴـﻮﻥ ﻭ ﻳـﺎ ﺑﻨـﮓ ﻭ ﺩﻳﮕـﺮ ﻣﺨـﺪﺭﺍﺕ ﺭﺍ ﺩﺭ‬
‫ﻣﺴﻜﺮﺍﺕ ﻣﻲﺭﻳﺨﺘﻪ ﻭ ﻣﻲﻧﻮﺷﻴﺪﻩﺍﻧﺪ‪ .‬ﺍﺑﻴﺎﺕ ﺯﻳﺮ ﺧﻮﺩ ﮔﻮﻳﺎﻱ ﺍﻳﻦ ﺍﺩﻋﺎﺳﺖ‪:‬‬
‫ﺩﺭ ﻣﻲ ﻛﻬﻨﺔ ﺩﻳﺮﻳﻨـﺔ ﻣـﺎ ﺍﻓﻴـﻮﻥ ﻛـﺮﺩ‬ ‫ﺳـﺎﻗﻲ ﺍﻧــﺪﺭ ﻗــﺪﺣﻢ ﺑـﺎﺯ ﻣــﻲ ﮔﻠﮕــﻮﻥ ﻛــﺮﺩ‬
‫)ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ‪ ،1345 ،‬ﺹ‪(125‬‬
‫ﺣﺮﻳﻔﺎﻥ ﺭﺍ ﻧﻪ ﺳــــﺮ ﻣﺎﻧـﺪ ﻧـﻪ ﺩﺳـﺘﺎﺭ‬ ‫ﺍﺯ ﺁﻥ ﺍﻓـــﻴﻮﻥ ﻛﻪ ﺳـﺎﻗﻲ ﺩﺭ ﻣـﻲ ﺍﻓﻜﻨـﺪ‬
‫)ﻫﻤﺎﻥ‪ ،‬ﺹ‪(125‬‬
‫ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﻳﻲ ﻧﻴﺰ‪ ،‬ﺗﻼﺵ ﺻﻮﻓﻲﻧﻤﺎﻫﺎ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﻣﻘﺎﻡ ﻓﻨﺎ ﺭﺍ ﺍﻳـﻦﮔﻮﻧـﻪ ﺗﻮﺻـﻴﻒ‬
‫ﻣﻲﻛﻨﺪ‪» :‬ﺻﻮﻓﻴﻪ ﺑﺮﺍﻯ ﺳﻴﺮ ﻭ ﺳـﻠﻮﻙ‪ ،‬ﺁﺩﺍﺏ ﻭ ﺭﺳـﻮﻡ ﺧﺎﺻـﻰ ﺭﺍ ﻛـﻪ ﺩﺭ ﺷـﺮﻳﻌﺖ ﻭﺟـﻮﺩ‬
‫ﻧﺪﺍﺷﺖ‪ ،‬ﺑﻪ ﻭﺟﻮﺩﺁﻭﺭﺩﻧﺪ ﻭ ﺭﺍﻩﻫﺎﻯ ﺟﺪﻳـﺪﻯ ﺭﺍ ﭘﻴﻮﺳـﺘﻪ ﺑـﻪ ﺁﻥ ﺍﻓﺰﻭﺩﻧـﺪ ﻭ ﺷـﺮﻉ ﺭﺍ ﻛﻨـﺎﺭ‬
‫ﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﺗﺎ ﺍﻳﻨﻜﻪ ﺑﻪ ﺟﺎﻳﻰ ﺭﺳﻴﺪﻧﺪ ﻛﻪ ﺷﺮﻳﻌﺖ ﺭﺍ ﺩﺭ ﻳﻚ ﻃﺮﻑ ﺩﻳﮕـﺮ ﻗـﺮﺍﺭ ﺩﺍﺩﻧـﺪ ﻭ ﺩﺭ‬
‫ﻣﺤﺮﻣﺎﺕ ﻏﻮﻃـﻪﻭﺭ ﺷـﺪﻧﺪ ﻭ ﻭﺍﺟﺒـﺎﺕ ﺭﺍ ﺗـﺮﻙ ﻛﺮﺩﻧـﺪ ﻭ ﺩﺭ ﻧﻬﺎﻳـﺖ‪ ،‬ﺑـﻪ ﺗﻜـﺪﻯﮔـﺮﻱ ﻭ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺑﻨﮓ ﻭ ﺍﻓﻴﻮﻥ ﺭﻭﻱ ﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺣﺎﻟﺖ‪ ،‬ﺁﺧﺮﻳﻦ ﺣﺎﻟﺖ ﺗﺼﻮﻑ ﺍﺳﺖ ﻛﻪ ﻣﻘﺎﻡ ﻓﻨـﺎ‬
‫ﻧﺎﻣﻴﺪﻩ ﻣﻰﺷﻮﺩ‪)«.‬ﺗﻔﺴﻴﺮ ﺍﻟﻤﻴﺰﺍﻥ‪(282 /5 ،‬‬
‫ﮔﺮﭼﻪ ﺑﺮﺧﻲ ﺍﺯ ﻣﺤﻘﻘﺎﻥ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭﻧﺪ ﻛﻪ ﺍﻭﻟﻴﻦ ﺑﺎﺭ »ﺧﻮﺭﺩﻥ ﺍﻓﻴﻮﻥ ﺑﺮﺍﻱ ﻛﺴـﺐ ﻟـﺬﺕ‬
‫ﻭ ﺑﻪ ﺷﻜﻞ ﺍﻋﺘﻴﺎﺩ‪ ،‬ﻇﺎﻫﺮﺍً ﺍﺯ ﻗﺮﻭﻥ ﺍﻭﻝ ﻫﺠﺮﻱ ﺑﺎ ﺣﻤﻠﺔ ﻋﺮﺏ‪ ،‬ﺍﺯ ﻣﺼﺮ ﻭ ﻋﺮﺑﺴـﺘﺎﻥ ﺑـﻪ ﺍﻳـﺮﺍﻥ‬
‫ﺁﻣﺪﻩ ﻭ ﺳﺎﺑﻖ ﺑﺮ ﺁﻥ ﻓﻘﻂ ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﺴﻜﻴﻦﺩﻫﻨﺪﺓ ﺩﺭﺩ ﭘﺎ ﻭ ﺍﺯ ﺟﻤﻠـﻪ ﺗﺮﻳـﺎﻕ ﻭ ﭘـﺎﺩﺯﻫﺮ ﺑـﻮﺩﻩ‬
‫ﺍﺳﺖ‪)«.‬ﺍﻓﻴﻮﻥ ﺩﺭ ﺍﺩﺏ ﻓﺎﺭﺳﻲ‪ ،‬ﺹ‪ (315‬ﺳﺎﺑﻘﺔ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﻓﻴﻮﻥ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﻧﺸﺌﮕﻲ ﺑﻪ ﻗﺒـﻞ‬
‫ﺍﺯ ﻭﺭﻭﺩ ﺍﻋﺮﺍﺏ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺭﻭﺯﮔﺎﺭ ﺯﺭﺗﺸﺖ ﺑﺮﻣـﻲﮔـﺮﺩﺩ ﻛـﻪ ﺑـﻲﺷـﻚ ﺭﺩ ﭘـﺎﻱ ﺍﻋﻤـﺎﻝ ﻭ‬
‫ﺍﻓﻜﺎﺭ ﺷﻤﻦﻫﺎ ﺩﺭ ﺁﻥ ﺩﻳﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﭼﻨﺎﻥﻛﻪ ﺯﺭﺗﺸﺖ »ﺍﻳﻦ ﻣﺼﻠﺢ ﻛﻮﺷﺎ ﻭ ﺟﺪﻱ ﺑﻪ ﺷـﺪﺕ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪204‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﺗﻤﺎﻡ ﺑﺎ ﺁﺩﺍﺏ ﻣﺬﻫﺐ ﻗﺪﻳﻢ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ،‬ﭼﻮﻥ ﺷﻌﺎﺋﺮ ﭘﺮﺳﺘﺶ ﻣﻴﺘـﺮﺍ‪ ،‬ﻗﺮﺑـﺎﻧﻲ ﺧـﻮﻧﻴﻦ ﻭ ﺧـﻮﺭﺩﻥ‬
‫ﮔﻮﺷﺖ ﻗﺮﺑﺎﻧﻲ ﻭ ﺑﻪﺧﺼﻮﺹ ﻧﺸﺌﻪ ﻭ ﺧﻠﺴﻪ ﺑﻪ ﻭﺳﻴﻠﺔ ﻣﺼﺮﻑ ﻫﺎﺍﻭﻣﻪ‪ ،‬ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﭘﺮﺩﺍﺧﺖ‪«.‬‬
‫)ﺍﺳﻄﻮﺭﻩ‪ ،‬ﺭﺅﻳﺎ‪ ،‬ﺭﺍﺯ‪ ،‬ﺹ‪102‬ـ ‪ (103‬ﺍﻟﻴﺎﺩﻩ‪ ،‬ﺿﻤﻦ ﺷﺮﺣﻲ ﺍﺯ ﺍﺭﺩﺍﻭﻳﺮﺍﻑ ﻭ ﺳﻔﺮ ﺗـﻮﻫﻤﻲ ﺍﻭ‬
‫ﺑﻪ ﺁﺳﻤﺎﻥ‪ ،‬ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﺭﺩﺍﻭﻳﺮﺍﻑ ﺑﻪ ﻭﺳﻴﻠﺔ ﺧﻮﺭﺩﻥ ﻣﻌﺠﻮﻥ ﺑﻨﮓ ﺑﻪ ﺧﻮﺍﺏ ﺭﻓﺘـﻪ ﻭ ﺑـﺎ‬
‫ﻣﻌﺮﺍﺝ ﺭﻭﺡ‪ ،‬ﺧﺪﺍ ﺭﺍ ﻣﻼﻗﺎﺕ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻭﻱ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺍﻧﺘﺸﺎﺭ ﻛﻠﻤﺔ ﺑﻨـﮓ ﺩﺭ ﺑﺴـﻴﺎﺭﻱ ﺍﺯ‬
‫‪pongo, pango,‬‬ ‫ﺯﺑﺎﻥﻫﺎﻱ ﺁﺳﻴﺎﻱ ﻣﺮﻛﺰﻱ ﻛﻪ ﺷﻤﻦﻫﺎ ﺑـﺎ ﺁﻥﻫـﺎ ﺳـﺮ ﻭ ﻛـﺎﺭ ﺩﺍﺭﻧـﺪ‪ ،‬ﻣﺎﻧﻨـﺪ‬
‫‪ pang, panga‬ﻭ‪ ،...‬ﻧﺘﻴﺠﻪ ﻣﻲﮔﻴﺮﺩ ﻛﻪ ﺩﺭ ﺩﻳﻦ ﺯﺭﺗﺸﺖ ﺁﺛﺎﺭ ﻣﺬﻫﺐ ﺷﻤﻨﻲ ﺩﻳﺪﻩ ﻣـﻲﺷـﻮﺩ‬
‫ﻭ ﺩﺭﺍﻭﻳﺶ ﺍﻳﺮﺍﻥ ﺩﻧﺒﺎﻟﻪﺭﻭ ﺁﻥﻫﺎ ﺑﻮﺩﻩﺍﻧﺪ‪).‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪ 102‬ﻭ ﺷﻤﻨﻴﺴﻢ‪ ،‬ﺹ‪585‬ـ ‪(588‬‬
‫ﻧﺸﺎﻧﺔ ﺩﻳﮕﺮﻱ ﺍﺯ ﺭﻭﺍﺝ ﻣﺮﺍﻡ ﺷﻤﻨﻴﺴﺘﻲ ﺩﺭ ﺍﻳـﺮﺍﻥ ﻗﺒـﻞ ﺍﺯ ﺍﺳـﻼﻡ‪ ،‬ﺁﺩﺍﺏ ﻣﺮﺍﺳـﻢ »ﻧﻴـﺎﻳﺶ‬
‫ﺁﺗﺶ« ﺩﺭ ﺁﻳﻴﻦ ﺯﺭﺗﺸﺘﻲ ﺍﺳﺖ ﻛﻪ ﺑﻲﺷﺒﺎﻫﺖ ﺑﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﮔﻴﺎﻫﺎﻥ ﻣﺨﺪﺭ ﺩﺭ ﺁﻳﻴﻦ ﺷﻤﻨﻴﺴﻢ‬
‫ﻧﻴﺴﺖ‪ 2.‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺳﻢ‪ ،‬ﻣﻬﺮﭘﺮﺳﺘﺎﻥ ﻫﻨﮕﺎﻡ ﻗﺮﺑﺎﻧﻲ ﺑﺮﺍﻱ ﺧﺪﺍﻳﺎﻥ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺑﺎ»ﻫﻮﻡ«)‪(HOMA‬‬
‫ﺳﺮﻣﺴﺖ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﺁﻥ ﻣﺸﺮﻭﺑﻲ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻓﺸﺮﺩﺓ ﮔﻴﺎﻫﻲ ﺑﻪ ﻫﻤﻴﻦ ﻧﺎﻡ ﺑﻪ ﺩﺳـﺖ ﻣـﻲﺁﻣـﺪ‬
‫ﻭ ﭘﺲ ﺍﺯ ﻣﺨﻠﻮﻁ ﺷﺪﻥ ﺑﺎ ﺷﻴﺮ ﻧﺜﺎﺭ ﻣﻲﮔﺸﺖ‪ .‬ﺩﺭ ﺣﻘﻴﻘﺖ‪ ،‬ﻫﻮﻡ ﺑﻪ ﻋﻠﺖ ﻧﻘﺸﻲ ﻛﻪ ﺩﺭ ﺍﻳﺠﺎﺩ‬
‫ﺟﺬﺑﺔ ﻣﺬﻫﺒﻲ ﺩﺍﺷﺖ‪ ،‬ﭘﺮﺳﺘﺶ ﻣﻲﺷﺪ‪).‬ﺭ‪.‬ﻙ‪ :‬ﺍﻳﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ‪ ،‬ﺹ‪(117‬‬
‫ﺍﻟﻴﺎﺩﻩ‪ ،‬ﺷﻤﻦﻫﺎﻱ ﺍﻳﺮﺍﻧﻲ ﺭﺍ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺯﺭﺗﺸﺖ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺳـﻜﻮﻧﺖ ﺩﺍﺷـﺘﻨﺪ‪ ،‬ﺁﻏـﺎﺯﮔﺮﺍﻥ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺑﻨﮓ ﻭ ﺣﺸﻴﺶ ﻣﻲﺩﺍﻧﺪ ﻭ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ »ﺍﻫﻤﻴﺖ ﺍﺯ ﺧـﻮﺩ ﺑﻴﺨﻮﺩﺷـﺪﮔﻲ ﻛـﻪ ﺍﺯ‬
‫ﺑﻨﮓ ﻃﻠﺐ ﻣﻲﺷﻮﺩ‪ ،‬ﺑﻪ ﻭﺍﺳﻄﺔ ﺍﻧﺘﺸﺎﺭ ﮔﺴﺘﺮﺩﺓ ﺍﻳﻦ ﻭﺍژﺓ ﺍﻳﺮﺍﻧﻲ ﺩﺭ ﺳﺮﺍﺳـﺮ ﺁﺳـﻴﺎﻱ ﻣﺮﻛـﺰﻱ‬
‫ﺗﺄﻳﻴﺪ ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺗﻌﺪﺍﺩﻱ ﺍﺯ ﺯﺑﺎﻥﻫﺎﻱ ﺍﻭﮔﺮﻱ‪ ،‬ﻭﺍژﺓ ﺍﻳﺮﺍﻧﻲ ﺑﻨﮓ‪ ،‬ﺑﻨﮕﺎ‪ ،‬ﻫـﻢ ﺑـﺮﺍﻱ ﻧﺎﻣﻴـﺪﻥ‬
‫ﻗﺎﺭچ »ﺁﮔﺎﺭﻳﻜﻮﺱ ﻣﺴﻜﺎﺭﻳﻮﺱ«ـ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﺑﺎﺭﺯﻱ ﺷﻤﻨﻲ ﺍﺳﺖ ﻭ ﺑﻪ ﻋﻨﻮﺍﻥ ﻃﺮﻳﻘﺔ ﻣﺴـﺘﻲ‬
‫ﭘﻴﺶ ﺍﺯ ﺟﻠﺴﺔ ﺍﺣﻀﺎﺭ ﺍﺭﻭﺍﺡ ﻳﺎ ﺩﺭ ﻃﻲ ﺁﻥ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩـ ﻭ ﻫﻢ ﺑـﺮﺍﻱ ﻣﺴـﺘﻲ‬
‫ﺑﻪ ﻛﺎﺭ ﻣﻲﺭﻭﺩ‪)«.‬ﺷﻤﻨﻴﺴﻢ‪ ،‬ﺹ‪ (587‬ﮔﺮﭼﻪ ﺑـﺎ ﻭﺭﻭﺩ ﺍﺳـﻼﻡ ﻭ ﺩﺭ ﺍﺑﺘـﺪﺍﻱ ﻗـﺮﻭﻥ ﺍﺳـﻼﻣﻲــ‬
‫ﺑﻪﻭﻳﮋﻩ ﺩﺭ ﻣﻴﺎﻥ ﻋﺮﻓﺎﻱ ﺍﻭﻟﻴﻪـ ﻧﺸﺎﻧﻪﺍﻱ ﺍﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻳﻦ ﺭﻭﺵ ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﺍﺳـﺖ‪ ،‬ﺑـﻪ ﻣـﺮﻭﺭ ﻭ‬
‫ﺑﺎ ﺩﻭﺭ ﺷﺪﻥ ﺗﺪﺭﻳﺠﻲ ﺻﻮﻓﻴﻪ ﺍﺯ ﺍﺻﻮﻝ ﺍﻭﻟﻴﻪ ﻭ ﺍﻧﺤﺮﺍﻑ ﺍﺯ ﺟـﺎﺩﺓ ﺣـﻖ ﻭ ﺻـﺪﺍﻗﺖ‪ ،‬ﺑـﻪﻭﻳـﮋﻩ‬
‫ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺴـﺘﻌﺪ ﺩﺳـﺖ ﻳـﺎﻓﺘﻦ ﺑـﻪ ﺁﻥ)ﺧﻠﺴـﻪ( ﺍﺯ ﻃﺮﻳـﻖ ﺣﻘﻴﻘـﻲ ﻧﺒﻮﺩﻧـﺪ‪ ،‬ﺭﻭﺍﺝ ﺩﮔﺮﺑـﺎﺭﻩ‬
‫ﻣﻲﻳﺎﺑﺪ‪ .‬ﺍﻟﻴﺎﺩﻩ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻌﺘﻘﺪ ﺍﺳﺖ‪» :‬ﻧﻔﻮﺫ ﻣﻮﺍﺩ ﻣﺨﺪﺭ)ﺣﺸﻴﺶ‪ ،‬ﺷﻴﺮﺓ ﺧﺸﺨﺎﺵ( ﺩﺭ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪205‬‬

‫ﺑﺮﺧﻲ ﺍﺯ ﻓﺮﻗﻪﻫﺎﻱ ﻋﺮﻓﺎﻧﻲ ﺍﻳﺮﺍﻧﻲ ﺍﺯ ﻗﺮﻥ ﺩﻭﺍﺯﺩﻫﻢ ﻣﻴﻼﺩﻱ ﺑـﻪ ﺑﻌـﺪ ﻗﺎﺑـﻞ ﺗﺸـﺨﻴﺺ ﺍﺳـﺖ‪«.‬‬
‫)ﻫﻤﺎﻥ‪ ،‬ﺹ‪ (589‬ﺗﻮﺻﻴﻔﺎﺗﻲ ﻛﻪ ﺩﺭﺁﺛﺎﺭ ﺍﺩﺑـﻲ ﻓﺎﺭﺳـﻲ ﺍﺯ ﻣﺨـﺪﺭﺍﺕ ﺻـﻮﻓﻴﺎﻥ ﺷـﺪﻩ ﺍﺳـﺖ‪،‬‬
‫ﻣﻲﺗﻮﺍﻧﺪ ﮔﻮﺍﻩ ﺭﻭﺷـﻨﻲ ﺑـﺮ ﮔﺴـﺘﺮﺓ ﻛـﺎﺭﺑﺮﺩ ﺁﻥ ﺩﺭ ﻣﻜﺘـﺐ ﺗﺼـﻮﻑ ﺑﺎﺷـﺪ‪).‬ﺍﻓﻴـﻮﻥ ﺩﺭ ﺍﺩﺏ‬
‫ﻓﺎﺭﺳﻲ‪ ،‬ﺹ‪313‬ـ ‪332‬؛ ﻫﻤﭽﻨﻴﻦ ﻟﻐﺖﻧﺎﻣﻪ ﺩﻫﺨﺪﺍ‪ ،‬ﺫﻳﻞ ﻭﺍژﺓ ﺷﻤﻦ(‬
‫ﺍﺯ ﺑﻨــﮓ ﻭﺳــﺎﻭﺱ ﻭ ﻫــﻮﻱ ﺩﻧــﮓ‬ ‫ﺁﻥ ﺻــــﻮﻓﻲ ﻃﺒـــﻞﺧـــﻮﺍﺭﺓ ﻣﻨـــﮓ‬
‫ﺷــــــــــﻄﺎﺡ ﻭ ﻣﺒـــﺎﺣﻲ ﻭ ﺣﻠـــﻮﻟﻲ‬ ‫ﺑــــﺪﻛﺎﺭﻩ ﻭ ﭘﺮﺧــــﻮﺭ ﻭ ﻓﻀـــــﻮﻟﻲ‬
‫ﻣﺴــﺘﻚ ﺷــــﺪﻩ ﻭ ﺯ ﺟــﺎ ﭘــــــﺮﻳﺪﻩ‬ ‫ﻫﻤﭽـــﻮﻥ ﺧـــﺮﻙ ﻋﻠـــﻒ ﭼﺮﻳـــﺪﻩ‬
‫ﺩﻋــــﻮﻱ ﺑﻜﻨــــﺪ ﺯ ﻋﺸــــﻖ ﻳــــﺰﺩﺍﻥ‬ ‫ﺩﺳــﺘﻚﺯﻥ ﻭ ﭘــﺎﻱﻛــﻮﺏ ﻭ ﺭﻗﺼــﺎﻥ‬
‫)ﺭ‪.‬ﻙ‪ :‬ﺗﻤﺪﻥ ﺍﻳﺮﺍﻧﻲ ﺩﺭ ﻗﺮﻥ ﭼﻬﺎﺭﻡ ﻫﺠﺮﻱ‪ ،‬ﺹ‪(326‬‬
‫ﺣﺘﻲ ﺩﺭ ﻳﻜﻲ ﺍﺯ ﺭﺑﺎﻋﻴﺎﺕ ﻣﻨﺴﻮﺏ ﺑﻪ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯﻱ ﺑﻪ ﻛﻨﺎﻳﻪ ﻭ ﺑـﺎ ﺭﻧـﺪﻱ‪ ،‬ﺑـﻪ ﺍﺳـﺘﻌﻤﺎﻝ‬
‫ﺣﺸﻴﺶ)ﺣﺒﺔ ﺧﻀﺮﺍ( ﺩﺭ ﺑﻴﻦ ﺻﻮﻓﻴﻪ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﻣﺴﺘﻲ ﻭ ﺧﻠﺴﮕﻲ‪ ،‬ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﺯﺍﻥ ﺣﺒــﺔ ﺧﻀــﺮﺍ ﺧــﻮﺭ‪ ،‬ﻛــﺰ ﺭﻭﻱ ﺳــﺒﻚﺭﻭﺣــﻲ‬
‫ﻫﺮ ﻛﻮ ﺑﺨﻮﺭﺩ ﻳﻚ ﺟﻮ‪ ،‬ﺑﺮ ﺳﻴﺦ ﺯﻧﺪ ﺳـﻲ ﻣــــﺮﻍ‬
‫ﺯﺍﻥ ﻟـــــﻘﻤﻪ ﻛــﻪ ﺻــﻮﻓﻲ ﺭﺍ ﺩﺭ ﻣﻌﺮﻓــﺖ ﺍﻧــﺪﺍﺯﺩ‬
‫ﻳﻚ ﺫﺭﻩ ﻭ ﺻﺪ ﻣﺴﺘﻲ‪ ،‬ﻳﻚ ﺩﺍﻧـﻪ ﻭ ﺻـﺪ ﺳـﻴﻤﺮﻍ‬
‫)ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ‪ ،1384 ،‬ﺹ‪(328‬‬
‫ﺩﻳﻮﺍﻥ ﺳﻴﺒﻚ ﻧﻴﺸﺎﺑﻮﺭﻱ)ﻣﺘﻮﻓﻲ ‪ (852‬ﻧﻘﻴﻀﻪﭘﺮﺩﺍﺯ ﺑﺮﺟﺴﺘﺔ ﻗﺮﻥ ﻧﻬﻢ‪ ،‬ﻛـﻪ ﺩﻓﺘـﺮ ﺷـﻌﺮﺵ‬
‫ﺭﺍ ﺣﺘﻲ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺣﺸـﻴﺶ ﺑـﻪ »ﺩﻳـﻮﺍﻥ ﺍﺳـﺮﺍﺭﻱ«‪ 3‬ﻧﺎﻣﮕـﺬﺍﺭﻱ ﻛـﺮﺩﻩ‪ ،‬ﻧﻴـﺰ ﺳﺮﺷـﺎﺭ ﺍﺯ ﺍﻳـﻦ‬
‫ﺍﺷﺎﺭﺍﺕ ﺍﺳﺖ‪:‬‬
‫ﮔﺮﺕ ﺧﻀﺮﻱ ﺷﻮﺩ ﺭﻫﺒﺮ ﺑﻪ ﻏــــــﺎﺭ ﻋﺎﺷـﻘﺎﻥ ﻳـﺎﺭﺍ‬
‫ﺑﻪ ﺷـــــﻬﺮ ﺳـﺒﺰ ﻣـﺎ ﺑﻴﻨـﻲ ﺳـﻤﺮﻗﻨﺪ ﻭ ﺑﺨـــــﺎﺭﺍ ﺭﺍ‬
‫ﺑﻴﺎ ﺗﺠﺪﻳﺪﻛﻦ ﺻﻮﻓﻲ ﻛﻪ ﺑﻲ ﺍﻳﻦ ﺳﺒﺰﻩ ﺑﺮﮔﻲ ﻧﻴﺴـﺖ‬
‫ﻛــــــﻨﺎﺭ ﺁﺏ ﺭﻛﻨﺎﺑــﺎﺩ ﻭ ﮔﻠـــــــﮕﺸﺖ ﻣﺼــﻼ ﺭﺍ‬
‫ﺑﻪ ﻛــــﺴﺐ ﺍﺷﺘــــﻬﺎ ﻣﺴﺘﻌﺠﻼﻥ ﻏﻤﺰﺓ ﺳﺎﻗــــــــﻲ‬
‫ﭼﻨﺎﻥ ﺑﺮﺩﻧﺪ ﺻﺒﺮ ﺍﺯ ﺩﻝ ﻛﻪ ﺗﺮﻛﺎﻥ ﺧـﻮﺍﻥ ﻳﻐﻤـﺎ ﺭﺍ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪206‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﻣﻜﻦ ﺍﺳﺮﺍﺭ ﺧﺎﻟــﺺ ﺭﺍ ﺑـﻪ ﻗﻨـﺪ ﻭ ﺯﻋﻔـﺮﺍﻥ ﻣﻌﺠـﻮﻥ‬

‫ﺑﻪ ﺭﻧﮓ ﻭ ﺑﻮﻱ ﻭ ﺧﺎﻝ ﻭ ﺧﻂ ﭼﻪ ﺣﺎﺟﺖ ﺭﻭﻱ ﺯﻳﺒـﺎ ﺭﺍ‬
‫ﻧﻪ ﺗﻨﻬﺎ ﺩﺧﺘـﺮ ﺭﺯ ﺷـﺪ ﺯ ﻓﻜـــﺮ ﺳـﺒﺰ ﻣـــــﺎ ﺭﺳــــﻮﺍ‬
‫ﻛــﻪ ﻋﺸـﻖ ﺍﺯ ﭘــﺮﺩﺓ ﻋﺼــﻤﺖ ﺑــﺮﻭﻥ ﺁﺭﺩ ﺯﻟﻴﺨــﺎ ﺭﺍ‬
‫ﭼﻮ ﺳﺒﺰ ﺍﺯ ﺳﻔﺮﻩ ﺑﮕﺸـﺎﺩﻱ ﻣﺘـﺮﺱ ﺍﺯ ﺍﻣـﺘﻼ ﺻـﻮﻓﻲ‬
‫ﻛﻪ ﻛﺲ ﻧﮕﺸﻮﺩ ﻭ ﻧﮕﺸﺎﻳﺪ ﺑﻪ ﺣﻜﻤـﺖ ﺍﻳـﻦ ﻣﻌﻤـﺎ ﺭﺍ‬
‫ﮔــﻪ ﺩﻧــﺪﺍﻥ ﺯﺩﻥ ﺑﻴﺘــﻲ ﺑﺨــﻮﺍﻥ ﺍﺯ ﺷــﻌﺮ ﺍﺳــﺮﺍﺭﻱ‬
‫ﻛﻪ ﺑﺮ ﻧﻈــــﻢ ﺗـﻮ ﺍﻓﺸـﺎﻧﺪ ﻓﻠـﻚ ﻋﻘـﺪ ﺛﺮﻳــــــﺎ ﺭﺍ‬
‫)ﺗﺎﺭﻳﺦ ﻗﻠﻨﺪﺭﻳﻪ‪ ،‬ﺹ‪ 435‬ـ ‪(436‬‬
‫ﮔﻮﻳﺎ ﺗﺄﺛﻴﺮ ﻣﺨﺪﺭﮔﺮﺍﻳﻲ ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﻗﺮﻭﻥ ﮔﺬﺷﺘﻪ ﺑﻪ ﺻﻮﻓﻴﻪ ﺧﺘﻢ ﻧﻤﻲﺷـﺪ ﻭ ﺩﺭ ﺑﺮﺧـﻲ‬
‫ﺍﺯ ﻧﻬﺎﺩﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﻳﺎ ﻣﺸﺎﺭﺏ ﻓﻜﺮﻱ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﻧﺸـﺎﻧﻪﻫـﺎﻳﻲ ﺍﺯ ﺁﻥ ﻳﺎﻓـﺖ ﻣـﻲﺷـﺪ‪ .‬ﺷـﺎﻳﺪ‬
‫ﺳﺨﻨﺎﻥ ﺍﺑﻦﺟﻮﺯﻱ ﺩﺭ ﺑﺎﺏ ﻓﺮﻗﺔ ﺍﺳﻤﺎﻋﻴﻠﻴﻪ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﺗﺄﺛﻴﺮ ﻛﺎﻓﻲ ﺑﺎﺷﺪ‪» :‬ﻭ ﺷﻴﻮﺓ ﺣﺴـﻦ‬
‫ﺻﺒ‪‬ﺎﺡ ﻭ ﺩﺍﻋﻴﺎﻧﺶ ﭼﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﺟﺰ ﮔﻮﻝ ﻧﺎﺩﺍﻧﻲ ﺭﺍ ﻛﻪ ﺩﺳﺖ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﺭﺍ ﻫﻢ ﻧﻤﻲﺷﻨﺎﺳـﺪ‪،‬‬
‫ﺩﻋﻮﺕ ﻧﻜﻨﻨﺪ‪ ،‬ﻭ ﺷﺨﺼﻲ ﺭﺍ ﻛﻪ ﺩﻋﻮﺕ ﭘﺬﻳﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﮔﺮﺩﻭ ﻭ ﻋﺴﻞ ﻭ »ﺳﻴﺎﻫﺪﺍﻧﻪ« ﻣﻲﺧﻮﺭﺍﻧﺪﻧـﺪ‬
‫ﺗﺎ ﺩﻣﺎﻏﺶ ﻣﻨﺒﺴـﻂ ﺷـﻮﺩ‪ .‬ﺁﻧﮕـﺎﻩ ﻣﺼـﺎﺋﺐ ﺧﺎﻧـﺪﺍﻥ ﺭﺳـﻮﻝ ﺍﷲ)ﺹ( ﺑـﺮ ﺍﻭ ﻓـﺮﻭ ﺧﻮﺍﻧﺪﻧـﺪ‪ .‬ﭘـﺲ‬
‫ﻣﻲﮔﻔﺘﻨﺪ ﺍﺯﺍﺭﻗﻪ ﻭ ﺧﻮﺍﺭﺝ ﺟﺎﻧﺒﺎﺯﻱ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﺗﻮ ﭼﺮﺍ ﺑﺎﻳﺪ ﺩﺭ ﻳﺎﺭﻱ ﺍﻣﺎﻡ‪ ،‬ﺟﺎﻥ ﺩﺭﻳﻎ ﻛﻨﻲ؟‬
‫ﻭ ﺑﺪﻳﻦﮔﻮﻧﻪ ﻭﻱ ﺭﺍ ﻃﻌﻤﺔ ﺷﻤﺸﻴﺮ ﻭ ﺁﻣﺎﺩﺓ ﻓﺪﺍﻛﺎﺭﻱ ﻣﻲﺳﺎﺧﺘﻨﺪ‪)«.‬ﺗﻠﺒﻴﺲ ﺍﺑﻠﻴﺲ‪ ،‬ﺹ‪(89‬‬
‫ﻭﺍﻗﻌﻴﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻭﺭﻭﺩ ﺻﻮﻓﻲﻧﻤﺎﻫﺎ ﺑﻪ ﺟﺮﮔﺔ ﺗﺼﻮﻑ‪ ،‬ﻛـﺎﺭﺑﺮﺩ ﻣﺨـﺪﺭﺍﺕ ﺑـﺮﺍﻱ‬
‫ﺩﺳﺖﻳﺎﺑﻲ ﺑﻪ ﺣﺎﻝ ﻭ ﺟﺬﺑﻪ ﺷﺪﺕ ﻣﻲﻳﺎﺑﺪ‪ ،‬ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﺑﻪ ﻗﻮﻝ ﻣﻮﻻﻧﺎ‪:‬‬
‫ﻧﻨﮓ ﺧﻤﺮ ﻭ ﺑﻨﮓ ﺑﺮ ﺧﻮﺩ ﻣﻲﻧﻬﻨﺪ‬ ‫ﺗــﺎ ﺩﻣــﻲ ﺍﺯ ﻫﻮﺷــﻴﺎﺭﻱ ﻭﺍﺭﻫﻨــﺪ‬
‫)ﻣﺜﻨﻮﻱ‪(225 /6 ،‬‬
‫ﻣﺠﻮﺯ ﺁﻥﻫﺎ ﺑﺮﺍﻱ ﻣﺼﺮﻑ ﻣﺨﺪﺭﺍﺕ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﭼـﻮﻥ ﺩﺭ ﻗـﺮﺁﻥ ﺍﺯ ﺣـﺮﺍﻡ ﺑـﻮﺩﻥ ﻣـﻮﺍﺩ‬
‫ﻣﺨﺪﺭ ﺳﺨﻨﻲ ﺑـﻪ ﻣﻴـﺎﻥ ﻧﻴﺎﻣـﺪﻩ‪ ،‬ﺍﺳـﺘﻌﻤﺎﻝ ﺁﻥ ﻣﺒـﺎﺡ ﺍﺳـﺖ‪ .‬ﺍﻣـﺎ ﺍﻏﻠـﺐ ﺻـﻮﻓﻴﺎﻥ ﺭﺍﺳـﺘﻴﻦ ﺑـﺎ‬
‫ﺍﻳﻦﮔﻮﻧﻪ ﺳﻮء ﺑﺮﺩﺍﺷﺖﻫﺎ ﺑﻪ ﺷﺪﺕ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﻣﻘﺎﻻﺕ ﺷﻤﺲ ﺗﺒﺮﻳﺰﻱ ﺩﺭ ﺍﻳـﻦ ﺑـﺎﺭﻩ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ‪» :‬ﻳﺎﺭﺍﻥ ﻣﺎ ﺑﻪ ﺳﺒﺰﻙ ﮔﺮﻡ ﻣﻲﺷﻮﻧﺪ‪ .‬ﺁﻥ ﺧﻴﺎﻝ ﺩﻳـﻮ ﺍﺳـﺖ‪ .‬ﺧﻴـﺎﻝ ﻓﺮﻳﺸـﺘﻪ ﺍﻳﻨﺠـﺎ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪207‬‬

‫ﺧﻮﺩ ﭼﻴﺰﻱ ﻧﻴﺴﺖ‪ ،‬ﺧﺎﺻﻪ ﺧﻴﺎﻝ ﺩﻳﻮ‪ .‬ﻋﻴﻦ ﻓﺮﻳﺸـﺘﻪ ﺭﺍ ﺧـﻮﺩ ﺭﺍﺿـﻲ ﻧﺒﺎﺷـﻴﻢ‪ ،‬ﺧﺎﺻـﻪ ﺧﻴـﺎﻝ‬
‫ﻓﺮﻳﺸﺘﻪ‪ .‬ﺩﻳﻮ ﺧﻮﺩ ﭼﻪ ﺑﺎﺷﺪ‪ ،‬ﺗﺎ ﺧﻴﺎﻝ ﺩﻳﻮ ﺑﻮﺩ؟ ﭼﺮﺍ ﺧـﻮﺩ ﻳـﺎﺭﺍﻥ ﻣـﺎ ﺭﺍ ﺫﻭﻕ ﻧﺒﺎﺷـﺪ ﺍﺯ ﻋـﺎﻟﻢ‬
‫ﭘﺎﻙ ﺑﻲﻧﻬﺎﻳﺖ‪ ‬ﻣﺎ؟ ﺁﻥ ﻣﺮﺩﻡ ﺭﺍ ﭼﻨﺎﻥ ﻛﻨﺪ ﻛـﻪ ﻫـﻴﭻ ﻓﻬـﻢ ﻧﻜﻨـﺪ‪ ،‬ﺩﻧـﮓ ﺑﺎﺷـﺪ‪] .‬ﺷﺨﺼـﻲ[‬
‫ﺍﺷﻜﺎﻝ ﮔﻔﺖ‪ :‬ﺣﺮﺍﻣﻲ ﺧﻤﺮ ﺩﺭ ﻗﺮﺁﻥ ﻫﺴﺖ‪ .‬ﺣﺮﺍﻣـﻲ ﺳـﺒﺰﻙ ﻧﻴﺴـﺖ‪ .‬ﮔﻔـﺘﻢ‪ :‬ﻫـﺮ ﺁﻳﺘـﻲ ﺭﺍ‬
‫ﺳﺒﺒﻲ ﻣﻲﺷﺪ‪ ،‬ﺁﻧﮕﻪ ﻭﺍﺭﺩ ﻣﻲﺷﺪ‪ .‬ﺍﻳﻦ ﺳﺒﺰﻙ ﺭﺍ ﺩﺭ ﻋﻬـﺪ ﭘﻴﻐـﺎﻣﺒﺮ ﻧﻤـﻲﺧﻮﺭﺩﻧـﺪ ﺻـﺤﺎﺑﻪ ﻭ‬
‫ﺍﮔﺮ ﻧﻪ‪ ،‬ﻫﺮﺁﻳﺖ ﺑﻪ ﻗﺪﺭ ﺣﺎﺟﺖ ﻓﺮﻭ ﻣﻲﺁﻣﺪ ﻭ ﺑﻪ ﺳﺒﺐ ﻧﺰﻭﻝ ﻓﺮﻭ ﻣﻲﺁﻣﺪ‪)«.‬ﻣﻘﺎﻻﺕ ﺷﻤﺲ‪،‬‬
‫ﺹ‪193‬ـ ‪ (194‬ﺧﻮﺩ ﻣﻮﻻﻧﺎ ﻧﻴﺰ ﺑﺎ ﻭﺟﻮﺩ ﺍﺷﺎﺭﺍﺗﻲ ﻛﻪ ﺑـﻪ ﺣﺸـﻴﺶ ﺩﺭ ﻣﺜﻨـﻮﻱ ﻛـﺮﺩﻩ ﺍﺳـﺖ‪،‬‬
‫ﻫﻤﻮﺍﺭﻩ ﺧﻮﺩ ﻭ ﻓﺮﺯﻧﺪﺵ)ﺑﻬﺎء ﻭﻟﺪ( ﺭﺍ ﺍﺯ ﺁﻥ ﺑﺮﺣﺬﺭ ﻣﻲﺩﺍﺷﺖ ﻛﻪ‪» :‬ﺑﻬﺎءﺍﻟﺪﻳﻦ ﻣﻦ ﺣﺸـﻴﺶ‬
‫ﻧﺨﻮﺭﺩ ﻭ ﻫﺮﮔﺰ ﻟﻮﺍﻃﻪ ﻧﻜﻨﺪ ﻛﻪ ﻋﻨﺪﺍﷲ ﺍﻟﻜﺮﻳﻢ ﺍﻳﻦ ﻫـﺮ ﺩﻭ ﻛـﺎﺭ‪ ،‬ﻋﻈـﻴﻢ ﻧـﺎﻣﺤﻤﻮﺩ ﺍﺳـﺖ ﻭ‬
‫ﺫﻣﻴﻢ‪)«.‬ﺭ‪.‬ﻙ‪ :‬ﻣﻨﺎﻗﺐ ﺍﻟﻌـﺎﺭﻓﻴﻦ‪ ،‬ﺹ‪ 632‬ـ ‪ (633‬ﺩﺭ ﺩﻳـﻮﺍﻥ ﻛﺒﻴـﺮ ﺍﻭ ﻧﻴـﺰ ﺍﺳـﺘﻌﻤﺎﻝ ﺑﻨـﮓ ﻭ‬
‫ﺣﺸﻴﺶ ﻣﺬﻣﻮﻡ ﺩﺍﻧﺴﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﻛﺎﻥ ﻛﺲ ﻛﻪ ﺑﻨﮓ ﺧـﻮﺭﺩ‪ ،‬ﺩﻫـﺪ ﻣﻐـﺰ ﺍﻭ ﺩﻭﺍﺭ‬ ‫ﮔﻔﺘﺎ ﻧﺸـﺎﻧﻪ ﻫﺴـﺖ ﻭﻟـﻴﻜﻦ ﺗـﻮ ﺧﻴـﺮﻩﺍﻱ‬
‫ﺳـﺒﺰﻙ ﺑﻨﻪ ﺯ ﺩﺳﺖ ﻭ ﻧﻈﺮ ﻛﻦ ﺑـﻪ ﺳـــﺒﺰﻩﺯﺍﺭ‬ ‫ﺯ ﺍﻧﺪﻳﺸــﻪ ﻭ ﺧﻴــﺎﻝ ﻓــﺮﻭ ﺭﻭﺏ ﺳــﻴﻨﻪ ﺭﺍ‬
‫)ﺩﻳﻮﺍﻥ ﺷﻤﺲ‪ ،‬ﺗﺮﺟﻴﻊ ﺑﻨﺪ ‪(15‬‬
‫ﺑﺎﺧﺮﺯﻱ ﺩﺭ ﺍﻭﺭﺍﺩ ﺍﻻﺣﺒﺎﺏ ﺑﻪ ﻣﺨﺪﺭﮔﺮﺍﻳﻲ ﺻﻮﻓﻲﻧﻤﺎﻫﺎ ﺍﻳـﻦﮔﻮﻧـﻪ ﺍﺷـﺎﺭﻩ ﻣـﻲﻛﻨـﺪ‪» :‬ﻭ‬
‫ﺍﻳﻨﭽﻪ ﺩﺭ ﺍﻳﻦ ﻭﻗﺖ ﺑﻪ ﺩﻭﺭ ﻭ ﺭﻭﺯﮔﺎﺭِ ﺗﺒﺎﻩ ﻣﺎ ﻣﻲﺷﻨﻮﻱ‪ ،‬ﺍﺯ ﺫﻛﺮ ﺷﺎﻫﺪ ﻭ ﻋﺸـﺎﻕ ﺍﻳـﻦ ﺳـﺨﻦ‬
‫ﭘﺎﻛﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻗﻮﻣﻲ ﻓﺎﺟﺮ ﻓﺎﺳﻖ ﻛـﻪ ﺑـﻪ ﻣﺠـﺮّﺩ ﺩﻋـﻮﻱ ﺩﺭﻳـﻦ ﺭﺍﻩ ﺩﺭﺁﻣـﺪﻩﺍﻧـﺪ‪ ،‬ﻧـﻲ‬
‫ﺻﻮﺭﺕ ﻃﺎﻋﺖ ﻭ ﺍﺩﺏ ﺍﻳﻦ ﻃﺎﻳﻔﻪ ﺩﺍﺭﻧﺪ ﻭ ﻧﻲ ﺣﻘﻴﻘﺖ‪ .‬ﺍﻳـﻦ ﻃﺎﻳﻔـﻪ ﺑـﻪ ﺟﻬـﺖ ﻟﻘﻤـﺔ ﺁﻣـﺎﺩﻩ‬
‫ﺧﺎﻧﻘﺎﻩﻫﺎ ﻭ ﺭﺑﺎﻁﻫﺎ ﻳﺎ ﺑﻪ ﺟﻬﺖ ﺩﺭﻳﻮﺯﺓ ﺩﺭﻫﺎ ﻭ ﺑﺎﺯﺍﺭﻫﺎ ﺗﺎ ﭼﻴﺰﻳﺸﺎﻥ ﺑﺪﻫﻨﺪ ﺑﻪ ﻟﺒﺎﺱ ﺍﻳـﻦ ﻗـﻮﻡ‬
‫ﺩﺭﺁﻣﺪﻧﺪ‪ .‬ﻫﻤﺔ ﻛﺎﻫﻼﻥ ﻣﺴﺖﺍﻧﺪ ﻋﺎﺟﺰ‪ ،‬ﻛﻪ ﻧﻪ ﺩﻳﻦ ﺩﺍﺭﻧﺪ ﻭ ﻧﻪ ﻫﻤﺖ ﻭ ﻧـﻪ ﻣـﺮﻭﺕ‪ .‬ﺧـﻮﺩ ﺭﺍ‬
‫ﺑﻪ ﺯﻱ‪ ‬ﻣﺸﺎﻳﺦ ﻭ ﺳﺎﺩﺍﺕ ﺳﻠﻮﻙ ﺁﺭﺍﺳﺘﻪﺍﻧﺪ ﻭ ﺟﺎﻣﻪﻫﺎ ﻛﻮﺗﺎﻩ ﻛﺮﺩﻩ ﻭ ﺳﻤﺎﻉ ﻭ ﺑﻨﮓ ﻭ ﺯﻧﺪﻗـﻪ‬
‫ﻭ ﻛﻠﻤﺎﺕ ﻫﺬﻳﺎﻥ ﺍﺯ ﺧﻮﺩ ﺍﺳﺘﺨﺮﺍﺝ ﻛﺮﺩﻩ ﺭﺍ ﻋﺒﺎﺩﺕ ﻭ ﺳـﻠﻮﻙ ﻭ ﺭﻭﺵ ﺗﺼـﻮﺭ ﻛـﺮﺩﻩ ﻭ ﺍﺯ‬
‫ﻏﺎﻳﺖ ﺷﺮّ ﻃﻮﻳﺖ ﻭ ﺑﺪﻱ ﻋﻘﻴﺪﺕ‪ ،‬ﻃﺎﻟﺐ ﺑﻲﺭﻳﺸﺎﻥ ﺷـﺪﻩ ﻭ ﻋﺸـﺎﻕ ﻧـﺎﻡ ﻛـﺮﺩﻩ ﻭ ﺑـﻪ ﺟﻬـﺖ‬
‫ﺻﺤﺒﺖ ﺍﻳﺸﺎﻥ ﻫﻤﻪ ﺭﻭﺯ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺩﺭﺍﻓﺘـﺎﺩﻩ‪ ...‬ﻭ ﻛﺴـﺎﻧﻲ ﻛـﻪ ﻣـﻮﻱﻫـﺎ ﺭﺍ ﺑـﻪ ﻗﺼـﺪ‪ ،‬ﻓﺘﻴﻠـﻪ‬
‫ﺳﺎﺧﺘﻪﺍﻧﺪ ﻭ ﺑﺮﺑﺴﺘﻪ ﻭ ﺧﻮﺩ ﺭﺍ ﻣﺆﻟﻪ ﻧﺎﻡ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺳﻤﺎﻉ ﺑﻪ ﻗﺼﺪ ﻭ ﺍﺧﺘﻴـﺎﺭ ﻧﻌـﺮﻩ ﻣـﻲﺯﻧﻨـﺪ ﻭ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪208‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﺷﻴﺪ ﻭ ﺩﻳﻮﺍﻧﻪ ﺳﺎﺭﻱ ﻣﻲﻛﻨﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﺠﺎﻧﻴﻦ ﺍﻟﻬﻲ ﺗﺸﺒﻴﻪ ﻣﻲﻛﻨﻨﺪ ﻭ ﺷﺐﻫﺎ ﺩﺭ ﺧـﻮﺍﺏ‬
‫ﺑﻨﮓ ﻣﻲﺧﺴﺒﻨﺪ‪)«.‬ﺹ‪114‬ـ ‪(115‬‬
‫ﮔﺮﭼﻪ ﺁﺷﻨﺎﻳﻲ ﺻﻮﻓﻴﻪ ﺑﺎ ﻣﺨﺪﺭﺍﺕ ﺑﻪ ﺳﺎﻝﻫﺎﻱ ﺁﻏﺎﺯﻳﻦ ﺗﺼﻮﻑ ﺑﺮﻣﻲﮔﺮﺩﺩ‪ ،‬ﺍﺳـﺘﻔﺎﺩﻩ ﺍﺯ‬
‫ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺑﺮﺍﻱ ﻧﺸﺌﮕﻲ ﻭ ﺍﺯ ﺧﻮﺩ ﺑﻴﺨﻮﺩ ﺷﺪﻥ ﺩﺭ ﻣﻴﺎﻥ ﻓﺮﻗﻪﻫـﺎﻱ ﺗﺼـﻮﻑ‪ ،‬ﺑـﻴﺶ ﺍﺯ ﻫﻤـﻪ‬
‫ﺑﻪ ﻗﻠﻨﺪﺭﻳﻪ ﻣﻨﺴﻮﺏ ﺍﺳﺖ‪ ،‬ﻓﺮﻗﻪﺍﻱ ﻛﻪ ﺩﺭ ﺍﺛـﺮ ﺍﻓـﺮﺍﻁ ﺩﺭ ﺍﻧﺪﻳﺸـﻪﻫـﺎﻱ ﻣﻼﻣﺘـﻲــ ﻛـﻪ ﺧـﻮﺩ‬
‫ﺟﻨﺒﺸﻲ ﺍﺻﻼﺡﻃﻠﺐ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻧﻬﺎﺩ ﺻﻮﻓﻴﻪ ﺑﻮﺩــ ﺍﻳﺠـﺎﺩ ﺷـﺪ‪ .‬ﺑـﺎ ﻭﺟـﻮﺩ ﺍﻳﻨﻜـﻪ ﺑـﻪ ﻋﻘﻴـﺪﺓ‬
‫ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺻﻮﻓﻲ ﻣﻴـﺎﻥ ﻣﻼﻣﺘﻴـﻪ ﻭ ﻗﻠﻨﺪﺭﻳـﻪ ﺗﻔـﺎﻭﺕﻫـﺎﻱ ﺑﺴـﻴﺎﺭﻱ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﺍﺯ ﺟﻤﻠـﻪ‪:‬‬
‫»ﻣﻼﻣﺘﻲ ﺑﻪ ﺟﻤﻴﻊ ﻓﻀﺎﻳﻞ ﻭ ﻧﻮﺍﻓﻞ ﺗﻤﺴ‪‬ﻚ ﺟﻮﻳﺪ ﻭﻟﻴﻜﻦ ﺁﻥ ﺭﺍ ﺍﺯ ﻧﻈـﺮ ﺧﻠـﻖ ﭘﻨﻬـﺎﻥ ﺩﺍﺭﺩ ﻭ‬
‫ﺍﻣﺎ ﻗﻠﻨﺪﺭﻳﻪ ﺍﺯ ﺣﺪ ﻓﺮﺍﻳﺾ ﺩﺭﻧﮕﺬﺭﺩ ﻭ ﺑﻪ ﺍﺧﻔﺎﻱ ﺍﻋﻤﺎﻝ ﺍﺯ ﻧﻈﺮ ﺧﻠـﻖ ﻣﻘﻴ‪‬ـﺪ ﻧﺒـﻮﺩ‪)«.‬ﻣﺼـﺒﺎﺡ‬
‫ﺍﻟﻬﺪﺍﻳﻪ‪ ،‬ﺹ‪121‬ـ ‪ (122‬ﺍﻣﺎ ﺍﻓﺮﺍﻁ ﻣﻼﻣﺘﻴﻪ ﺩﺭ ﺍﺻﻮﻝ ﺑﻨﻴﺎﺩﻳﻦ ﺧﻮﺩ ﻭ ﺑﻲﭘﺮﻭﺍﻳـﻲ ﺩﺭ ﺗﺨﺮﻳـﺐ‬
‫ﻋــﺎﺩﺍﺕ ﻭ ﺗــﻼﺵ ﺩﺭ ﺟﻬــﺖ ﺍﺧﻔــﺎﻱ ﺧﻴــﺮ ﻭ ﺍﻇﻬــﺎﺭ ﺷــﺮ‪ ،‬ﺯﻣﻴﻨــﻪﻫــﺎﻱ ﺗﺸــﻜﻴﻞ ﻗﻠﻨﺪﺭﻳــﻪ ﻭ‬
‫ﺍﺿﻤﺤﻼﻝ ﻣﻼﻣﺘﻴﻪ ﺭﺍ ﺍﻳﺠﺎﺩ ﻛﺮﺩ‪ .‬ﺗﺴﺎﻣﺢ ﻭ ﺗﺴﺎﻫﻞ)ﺭﺧﺼﺖ(‪ 4‬ﺩﺭ ﺍﺟﺮﺍﻱ ﺁﺩﺍﺏ ﺷـﺮﻳﻌﺖ ﻭ‬
‫ﺁﻳﻴﻦ ﻣﺬﻫﺐ‪ ،‬ﺍﻗﺪﺍﻡ ﺑﻪ ﻫﺮ ﻋﻤﻠﻲ ﺍﺯ ﺟﻤﻠﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻨﮓ ﻭ ﺣﺸﻴﺶ ﺭﺍ ﺑـﺮﺍﻱ ﻗﻠﻨﺪﺭﻳـﻪ ﺁﺳـﺎﻥ‬
‫ﻛﺮﺩ‪.‬‬
‫ﮔﺮﺍﻳﺶ ﺑﻪ ﻣﺼﺮﻑ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺩﺭ ﻣﻴﺎﻥ ﻗﻠﻨﺪﺭﻳﻪ‪ ،‬ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺗﺄﺳﻴﺲ ﺁﻥ ﻓﺮﻗﻪ ﺑـﻪ ﺩﺳـﺖ‬
‫»ﺳﻴﺪ ﺟﻤﺎﻝﺍﻟﺪﻳﻦ ﺳﺎﻭﺟﻲ« ﺍﺳﺖ‪ 5.‬ﺷﻔﻴﻌﻲ ﻛﺪﻛﻨﻲ ﺩﺭ ﭘﻴﻮﺳـﺖ ﻛﺘـﺎﺏ ﺗـﺎﺭﻳﺦ ﻗﻠﻨﺪﺭﻳـﻪ ﺑـﻪ‬
‫ﻧﻘﻞ ﺍﺯ ﻛﺘﺎﺏ ﻓﺴﻄﺎﻁ ﺍﻟﻌﺪﺍﻟﻪ ﺑﺨﺶ »ﺁﻳﻴﻦ ﻣﺰﺩﻙ ﻭ ﻗﺮﻣﻄﻴﺎﻥ«‪ ،‬ﺑﻪ ﺩﺍﺳﺘﺎﻧﻲ ﺍﺷـﺎﺭﻩ ﻣـﻲﻛﻨـﺪ‬
‫ﻛﻪ ﮔﻮﺍﻩ ﺍﻳﻦ ﺍﺩﻋﺎﺳﺖ‪» :‬ﺑﺪﺍﻥ ﻛﻪ ﻣﺮﺩﻱ ﺑﻮﺩ ﺍﻭ ﺭﺍ ﺟﻤﺎﻝ ﺍﻟﺴﺎﻭﻱ ﮔﻔﺘﻨﺪﻱ‪ .‬ﺍﻭ ﺍﺯ ﺷﻬﺮ ﺳـﺎﻭﻩ‬
‫ﺑﻮﺩ ﺍﺯ ﺣﺪﻭﺩ ﻋﺮﺍﻕ‪ .‬ﺍﻳﻦ ﺟﻤﺎﻝ ﺩﺭ ﺷﻴﻮﺓ ﻓﻘﺮ ﻭ ﺩﺭﻭﻳﺸﻲ ﺭﻭﻱ ﺑـﻪ ﺩﻣﺸـﻖ ﻧﻬـﺎﺩ ﺑـﻪ ﺧـﺪﻣﺖ‬
‫ﺷﻴﺦ ﻋﺜﻤﺎﻥ ﺭﻭﻣﻲ‪ ،‬ﺭﻓﺖ ﻭ ﺍﺯ ﺍﻭ ﺧﺮﻗﻪ ﭘﻮﺷـﻴﺪ ﻭ ﻣـﺪﺗﻲ ﺩﺭ ﺻـﺤﺒﺖ ﺍﻭ ﺑـﻮﺩ‪ ...‬ﺍﻳـﻦ ﺟﻤـﺎﻝ‬
‫ﻧﺘﻮﺍﻧﺴﺖ ﺗﺤﻤﻞ ﺍﻳﻦ ﺭﻭﺵ ﻛﺮﺩﻥ ﻭ ﺑﺎ ﺍﻳﻦ ﻗﻮﻡ ﺻﺤﺒﺖ ﺩﺍﺷـﺘﻦ‪ .‬ﺧـﺎﻃﺮ ﺍﻭ ﻣﻴـﻞ ﺑـﻪ ﻓﺮﺍﻏـﺖ‬
‫ﺩﺍﺷﺖ ﻭ ﺯﻧﺪﻗﻪ ﻣﻲﻛﺮﺩ‪ .‬ﺭﻭﺯﻱ ﺍﺯ ﻧﺎﮔـﺎﻩ‪ ،‬ﺭﺍﻩ ﺑـﻪ ﮔﻮﺭﺳـﺘﺎﻥ ﺑـﻼﻝ ﺣﺒﺸـﻲ ﮔﺮﻓـﺖ ﻭ ﺳـﺮ ﻭ‬
‫ﺭﻳﺶ ﺑﺘﺮﺍﺷـﻴﺪ ﻭ ﮔﻠـﻴﻢ ﭘـﺎﺭﻩﺍﻱ ﺭﺍ ﺟـﻮﻻﺧﻲ ﻛـﺮﺩ ﻭ ﺩﺭ ﮔـﺮﺩﻥ ﺍﻧـﺪﺍﺧﺖ ﻭ ﺁﻧﺠـﺎ ﻣﻨـﺰﻭﻱ‬
‫ﮔﺸﺖ‪ .‬ﺑﻌﺪ ﻳﻚ ﺩﻭ ﺭﻭﺯ ﻛـﻮﺩﻛﻲ ﺍﻣـﺮﺩ ﺷـﻴﺮﺍﺯﻱ »ﮔﺮﻭﺑـﺪ« ﻧـﺎﻡ ﺑـﺎ ﺍﻭ ﭘﻴﻮﺳـﺖ ﻭ ﺻـﺤﺒﺖ‬
‫ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩ‪ .‬ﺳﺮ ﺑﺘﺮﺍﺷﻴﺪ ﻭ ﺭﻳﺶ ﻧﺪﺍﺷﺖ‪ .‬ﺑﻪ ﻣﻮﺍﻓﻘـﺖ ﺟﻤـﺎﻝ‪ ،‬ﺍﺑـﺮﻭﻱ ﺧـﻮﺩ ﺑﺘﺮﺍﺷـﻴﺪ ﻭ ﺁﻥ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪209‬‬

‫ﺟﺎﻳﮕﺎﻩ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻣﻲﺑﻮﺩﻧﺪ ﻭ ﻟﻘﻤﻪﺍﻱ ﭼﻨﺪ ﺑﻪ ﺩﺳﺖ ﻣﻲﺁﻭﺭﺩﻧﺪ ﻭ ﺳﺒﺰﻙ ﻣـﻲﺧﻮﺭﺩﻧـﺪ ﻭ‬

‫ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﭼﻨﺎﻥﻛﻪ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﻝ ﻣﻲﺧﻮﺍﺳﺖ‪ ،‬ﻣﻲﺑﻮﺩﻧﺪ‪)«...‬ﺹ‪(520‬‬
‫ﺑﺎ ﮔﺴﺘﺮﺵ ﻓﺮﻗﺔ ﻗﻠﻨﺪﺭﻳﻪ‪ ،‬ﮔﺴﺘﺮﺓ ﻛﺎﺭﺑﺮﺩ ﻣﺨﺪﺭﺍﺕ ﻧﻴـﺰ ﺭﺷـﺪ ﻗﺎﺑـﻞ ﺗـﻮﺟﻬﻲ ﻳﺎﻓـﺖ‪ ،‬ﺑـﻪ‬
‫ﮔﻮﻧﻪﺍﻱ ﻛﻪ ﺯﺑﺎﻧﺰﺩ ﻋﺎﻡ ﻭ ﺧﺎﺹ ﻭ ﺍﺯ ﺷﺎﺧﺼﻪﻫﺎﻱ ﺷﻨﺎﺧﺖ ﻗﻠﻨﺪﺭﻳﺎﻥ ﮔﺮﺩﻳﺪ‪:‬‬
‫ﻫﺮ ﺷﺎﻡ ﺟـﺎﻡ ﺑـﺎﺩﻩ ﻭ ﻫـﺮ ﺑﺎﻣـﺪﺍﺩ ﺑﻨـﮓ‬ ‫ﻣﺎﻳﻴﻢ ﺑﻌـﺪ ﺍﺯ ﺍﻳـﻦ ﻭ ﻏـﺬﺍﻱ ﻗﻠﻨـﺪﺭﻱ‬
‫)ﺟﺎﻣﻊ ﺍﻻﻟﺤﺎﻥ‪ ،‬ﺹ‪(149‬‬
‫ﺑﻪ ﺯﻋﻢ ﻗﻠﻨﺪﺭﺍﻥ‪ ،‬ﺑﻨﮓ‪ ،‬ﻭﺳﻴﻠﺔ ﺗﻘﺮﺏ ﻭ ﺟﺬﺑﺔ ﺍﻟﻬﻲ ﺑـﻮﺩ‪ ،‬ﭼﻨـﺎﻥﻛـﻪ ﺩﺭ ﺍﻳـﻦ ﺑـﺎﺭﻩ ﺁﻣـﺪﻩ‬
‫ﺍﺳﺖ‪» :‬ﺍﻳﺸﺎﻥ ﺭﺳـﻮﻡ ﺷـﺮﻳﻌﺖ ﻧﺪﺍﻧﻨـﺪ ﻭ ﺷـﺮﻳﻌﺖ ﺭﺍ ﺍﺯ ﺟﻤﻠـﻪ ﻣﻘﻴـﺪﺍﺕ ﺧﻮﺍﻧﻨـﺪ‪ ،‬ﻃﺎﻋـﺖ ﻭ‬
‫ﻋﺒﺎﺩﺕ ﺑﻪ ﺟﺎ ﻧﻴﺎﺭﻧﺪ ﻭ ﻧﻤﺎﺯ ﻭ ﺭﻭﺯﻩ ﻧﮕﻴﺮﻧﺪ‪ .‬ﻧﻜﺎﺡ ﺭﺍ ﺣﺮﺍﻡ ﺩﺍﻧﻨﺪ ﻭ ﺗﺠﺮّﺩ ﺻﻮﺭﻱ ﺭﺍ ﻭﺍﺟـﺐ‬
‫ﻭ ﻻﺯﻡ ﺷﻤﺎﺭﻧﺪ‪ ،‬ﺍﻭﺭﺍﺩ ﻭ ﺍﺫﻛﺎﺭ ﺭﺍ ﻣﻨﻜﺮ ﺑﺎﺷﻨﺪ‪ ،‬ﺑﻨﮓ ﺑﺴﻴﺎﺭ ﺧﻮﺭﻧﺪ ﻭ ﭼـﺮﺱ ﺑﺴـﻴﺎﺭ ﻛﺸـﻨﺪ‪،‬‬
‫ﺧﻮﻳﺶ ﺭﺍ ﺩﻳﻮﺍﻧﺔ ﺧﺪﺍ ﻣـﻲﺩﺍﻧﻨـﺪ‪)«.‬ﺭﻳـﺎﺽ ﺍﻟﺴـﻴﺎﺣﻪ‪ ،‬ﺹ‪ (482‬ﺷـﻴﺦ ﺑﻬـﺎﻳﻲ ﺩﺭﺑـﺎﺭﺓ ﺁﻥﻫـﺎ‬
‫ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪» :‬ﭼﻮﻥ ﻗﻠﻨﺪﺭﻱ ﻭ ﺟﺎﻫﻠﻲ ﺑﻨﮓ ﻛﺸـﻴﺪﻩ ﻭ ﺍﺷـﺘﻬﺎ ﺑـﺮ ﺍﻭ ﻣﺴـﺘﻮﻟﻲ ﺷـﺪﻩ ﻭ ﭼﻴـﺰ‬
‫ﺑﺴــﻴﺎﺭ ﺧــﻮﺭﺩﻩ ﻭ ﻋﻘــﻞ ﻭ ﺩﺍﻧــﺶ ﺍﺯ ﺍﻭ ﺯﺍﻳــﻞ ﺷــﺪﻩ ﻭ ﺍﺯ ﺟــﺎﺩﺓ ﺧﻴــﺎﻻﺕ ﻣﺨﺘﻠﻔــﻪ ﺍﻭ ﺭﺍ ﺑــﻪ‬
‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﺑﺮﺩ ﻭ ﺑﺮ ﺗﺨﺖ ﻭ ﭘﻴﻞ ﺳﻮﺍﺭ ﺷﺪﻩ‪ ،‬ﺑﺰﺭﮔﻲ ﻭ ﺷـﻮﻛﺖﻫـﺎﻱ ﺧﻴﺎﻟﻴـﻪ ﺑﻴﻨـﺪ ﻭ ﺩﺭ ﺍﺛـﺮ‬
‫ﺑﺨﺎﺭ ﻣﻌﺪﻩ ﻭ ﺗﺄﺛﻴﺮ ﻛﻴﻒ ﺑﻨﮓ‪ ،‬ﻭﺳﻮﺳﺔ ﺷﻴﻄﺎﻥ ﺍﺯ ﻗﺒﻴﻞ ﻣﻜﺮ ﻭ ﺗﺰﻭﻳﺮ ﻭ ﭼﻴﺰﻫـﺎﻱ ﺩﻳﮕـﺮ ﺩﺭ‬
‫ﺧﻴﺎﻝ ﺍﻭ ﺻﻮﺭﺕ ﻣﻲﺑﻨﺪﺩ‪ .‬ﭼﻮﻥ ﻗﻠﻨﺪﺭﺍﻥ ﻧﺎﺩﺍﻥ ﺟﺎﻫـﻞ ﭼﻨـﺎﻥ ﺩﻳـﺪﻩﺍﻧـﺪ‪ ،‬ﻟﻬـﺬﺍ ﺗﺨـﻢ ﺷـﺠﺮﻩ‬
‫ﻣﻠﻌﻮﻥ ﺭﺍ ﺟﺰء ﺍﻋﻈﻢ ﻭ ﺣﺐ ﺍﻻﺳﺮﺍﺭ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪)«.‬ﺩﻳﻮﺍﻥ ﺷﻴﺦ ﺑﻬﺎﻳﻲ‪ ،‬ﺹ‪234‬ـ ‪(235‬‬
‫ﺍﻳﻦ ﻭﻳﮋﮔﻲ ﺩﺭ ﺯﻣﺎﻥ ﺻﻔﻮﻳﻪ ﻭ ﺳﭙﺲ ﺩﻭﺭﺓ ﻗﺎﺟﺎﺭﻳﻪ ﺑﻪ ﺍﻭﺝ ﺧـﻮﺩ ﻣـﻲﺭﺳـﺪ‪ ،‬ﭼﻨـﺎﻥﻛـﻪ‬
‫ﺩﺭﻭﻳﺶﻣﺴﻠﻜﺎﻧﻲ ﭼﻮﻥ ﺻﺎﺋﺐ ﺗﺒﺮﻳﺰﻱ ﺭﺍ ﻧﻴﺰ ﺍﺳﻴﺮ ﺧﻮﺩ ﻧﻤﻮﺩ‪:‬‬
‫ﺻﺎﺋﺐ‪ ،‬ﺁﻥ ﻓﻴﻀﻲ ﻛﻪ ﻣﺨﻤﻮﺭﺍﻥ ﻧﻴﺎﺑﻨـﺪ ﺍﺯ ﺷـﺮﺍﺏ‬
‫ﺩﺭ ﻃﻠـــﻮﻉ ﻧﺸـــﺌﺖ ﺗﺮﻳـــﺎﻙ ﻣـــﻲﻳـــﺎﺑﻴﻢ ﻣـــﺎ‬
‫)ﺩﻳﻮﺍﻥ ﺻﺎﺋﺐ‪ ،‬ﺹ‪(97‬‬
‫ﺩﺭ ﺩﺑﺴﺘﺎﻥ ﻣﺬﺍﻫﺐ ﻧﻴﺰ ﺍﺯ ﮔﺮﻭﻫﻲ ﺷﺒﻪ ﻗﻠﻨﺪﺭ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﻫﻨﺪ ﺑﻪ ﺳﺮ ﻣـﻲﺑﺮﺩﻧـﺪ‬
‫ﻭ ﺧﻮﺩ ﺭﺍ ﻣﺴﻠﻤﺎﻥ ﻭ ﺻﻮﻓﻲ ﻣﻌﺮﻓﻲ ﻣﻲﻛﺮﺩﻧﺪ ﺑﺎ ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﻛـﻪ »ﺯﻧﺠﻴـﺮ ﺩﺭ ﺳـﺮ ﻭ ﮔـﺮﺩﻥ‬
‫ﺧﻮﺩ ﭘﻴﭽﻨﺪ ﻭ ﻋﻠﻢ ﺳﻴﺎﻩ ﻭ ﻋﻤﺎﻣﺔ ﺳﻴﺎﻩ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﻧﻤﺎﺯ ﻭ ﺭﻭﺯﻩ ﺭﺍ ﻧﺪﺍﻧﻨﺪ‪ .‬ﭘﻴﻮﺳـﺘﻪ ﭘـﻴﺶ‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪210‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﺁﺗﺶ ﻧﺸﻴﻨﻨﺪ ﻭ ﺑﻨﮓ ﺧﻮﺭﻧﺪ ﻭ ﻛﺎﻣﻼﻥ ﺍﻳﺸﺎﻥ ﺩﺭ ﺳﺮﻣﺎﻱ ﺳﺨﺖ ﻛﺎﺑﻞ ﻭ ﻛﺸﻤﻴﺮ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‬
‫ﭼﻴﺰﻱ ﻧﭙﻮﺷﻨﺪ ﻭ ﺑﻨﮓ ﺑﺴﻴﺎﺭ ﺧﻮﺭﻧﺪ ﻭ ﻫﻨﮕﺎﻡ ﺳﺘﺎﻳﺶ ﻗﻮﻡ ﺧﻮﺩﮔﻮﻳﻨﺪ‪ :‬ﻓﻼﻥ ﻣﺪﺍﺭ ﺩﻭ ﻳﺎ ﺳـﻪ‬
‫ﺳﻴﺮ ﺑﻨﮓ ﻣﻲﺧﻮﺭﺩ‪)«.‬ﺁﻳﻴﻦ ﻗﻠﻨﺪﺭﺍﻥ‪ ،‬ﺹ‪(304‬‬
‫ﺭﻭﺵ ﻗﻠﻨﺪﺭﺍﻥ ﺑﺮﺍﻱ ﺗﺄﻳﻴﺪ ﻭ ﺗﻮﺟﻴﻪ ﺗﺨﺪﻳﺮ ﺧﻮﺩ ﻧﻴﺰ ﺑﻲﺷﺒﺎﻫﺖ ﺑﻪ ﺁﻳﻴﻦ ﺷﻤﻨﻴﺴﻢ ﻧﻴﺴـﺖ‪.‬‬
‫ﺟﻤﻼﺕ ﻛﺘﺎﺏ ﺭﻳﺎﺽ ﺍﻟﺴﻴﺎﺣﻪ)ﻋﻬﺪ ﻗﺎﺟﺎﺭ( ﻣﺆﻳﺪ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ‪» :‬ﮔﻠﺸﺎﻩ‪ ،‬ﺩﺭﻭﻳﺶﻣﺪﺍﺭﻱ‬
‫ﺑﻮﺩ ﻭ ﺑﻪ ﻃﺮﻳﻖ ﻣﺪﺍﺭﻳﺎﻥ ﻋﻤﻞ ﻣﻲﻛﺮﺩ‪ .‬ﻣﺪﺕ ﺳﻲ ﺳﺎﻝ ﭘﺎﺑﺮﻫﻨﻪ ﺳﻴﺎﺣﺖ ﻛـﺮﺩ‪ ...‬ﻭ ﺩﺭ ﻣﻮﺳـﻢ‬
‫ﺗﺎﺑﺴﺘﺎﻥ ﻭ ﺯﻣﺴﺘﺎﻥ ﺑﺮﻫﻨﻪ ﺑﻮﺩﻱ ﻭ ﺑﻪ ﺟﺰ ﻟﻨﮕﻮﺗﻪ ﻧﺪﺍﺷﺘﻲ ﻭ ﺑﻨﮓ ﺑﺴـﻴﺎﺭ ﺧـﻮﺭﺩﻱ ﻭ ﺣﺸـﻴﺶ‬
‫ﺑﻲﺣﺪ ﻛﺸﻴﺪﻱ ﻭ ﺑﻪ ﭼﻴﺰﻱ ﻣﻘﻴﺪ ﻧﺒﻮﺩﻱ‪ .‬ﺭﻭﺯﻱ ﻓﻘﻴﺮﻱ ﺍﺯ ﻭﻱ ﭘﺮﺳﻴﺪ ﻛـﻪ ﭼـﺮﺱ ﭼﻴﺴـﺖ؟‬
‫ﮔﻔﺖ‪ :‬ﺧﺎﻣﻮﺵ ﻛﻪ ﺍﺯ ﺍﺳﺮﺍﺭ ﺍﺳﺖ ﻭ ﻫﺮﻛﻪ ﻓﺎﺵ ﻛﻨﺪ‪ ،‬ﻣﺴﺘﻮﺟﺐ ﺩﺍﺭ‪ ...‬ﻧﺒﻴﻨﻲ ﺍﻫﻞ ﺍﺳـﺮﺍﺭ ﺍﻭ‬
‫ﺭﺍ ﻧﺎﻡ ﻧﺒﺮﺩﻧﺪ ﻭ ﺑﻪ ﻛﻨﺎﻳﻪ ﻛﺸﻢ ﮔﻮﻳﻨﺪ؟ ﻓﻘﻴﺮ ﺩﮔﺮﺑﺎﺭﻩ ﭘﺮﺳـﻴﺪ‪ :‬ﺑﻨـﮓ ﭼـﻪ ﺑﺎﺷـﺪ؟ ﺩﺭ ﺟـﻮﺍﺏ‬
‫ﮔﻔﺖ‪ :‬ﺍﺭﺑﺎﺏ ﺫﻭﻕ ﺩﺭ ﻣﻌﺮﻓﺖ ﺍﻭ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺩ‪‬ﺭ‪ ‬ﺗﺤﻘﻴﻘﺎﺕ ﺳـﻔﺘﻪﺍﻧـﺪ‪ ،‬ﺗـﻮ ﺍﻭ ﺭﺍ‬
‫ﻭﺭﻕ ﺍﻟﺨﻴﺎﻝ ﭘﻨﺪﺍﺭﻱ‪ ،‬ﺍﮔﺮ ﺍﺯ ﺧﺒﺮ »ﺍﻟﻨﻈﺮ ﺍﻟﻲ ﺍﻟﺨﻀـﺮ ﺗﺰﻳـﺪ ﺍﻟﺒﺼـﺮ« ﺧﺒـﺮ ﺩﺍﺭﻱ‪ ،‬ﺑـﺪﺍﻧﻲ ﻛـﻪ‬
‫ﻣﺮﺍﺩ ﺍﺯ ﺧﻀﺮﺍ ﺍﻭﺳﺖ‪ .‬ﻭ ﺯﻣﺮّﺩ ﺳﻮﺩﻩ ﻛﻨﺎﻳﻪ ﺍﺯ ﺍﻭﺳﺖ‪)«...‬ﺹ‪180‬ـ ‪(181‬‬
‫ﻫﻤﻴﻦ ﮔﺮﺍﻳﺶ ﺍﻓﺮﺍﻃﻲ ﻗﻠﻨﺪﺭﺍﻥ ﺑﻪ ﺍﺳـﺘﻌﻤﺎﻝ ﻣـﻮﺍﺩ ﻣﺨـﺪﺭ ﺑﻬﺘـﺮﻳﻦ ﺑﻬﺎﻧـﻪ ﺑـﺮﺍﻱ ﺗﺤﻘﻴـﺮ ﻭ‬
‫ﺗﻤﺴﺨﺮ ﺁﻧﺎﻥ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻧﺤﻄﺎﻁ ﺁﻧﺎﻥ ﺷﺪ‪:‬‬
‫ﺩﺭ ﻛﺎﺳﻪ ﺑﻪ ﺟﺎﻱ ﻟـﻮﺕ ﺳـﻨﮕﻢ ﺩﺍﺩﻧـﺪ‬ ‫ﺩﺭ ﺗﻜﻴــﻪ ﻗﻠﻨــﺪﺭﺍﻥ ﭼــﻮ ﺑــﻨﮕﻢ ﺩﺍﺩﻧــﺪ‬
‫ﺭﻳﺸــﻢ ﺑﮕﺮﻓﺘﻨــﺪ ﻭ ﺑــﻪ ﭼــﻨﮕﻢ ﺩﺍﺩﻧــﺪ‬ ‫ﮔﻔﺘﻢ ﺯ ﭼﻪ ﺭﻭﻱ ﺧﺎﺳﺖ ﺍﻳـﻦ ﺧـﻮﺍﺭﻱ ﻣـﺎ‬
‫)ﺁﻳﻴﻦ ﻗﻠﻨﺪﺭﺍﻥ‪ ،‬ﺹ‪(301‬‬

‫ﻧﺘﻴﺠﻪﮔﻴﺮﻱ‬
‫ﺍﻧﺪﻳﺸــﻪﻫــﺎ ﻭ ﺍﻋﻤــﺎﻝ ﺷﻤﻨﻴﺴــﺘﻲــ ﻛــﻪ ﺑﺨــﺶ ﻋﻈﻴﻤــﻲ ﺍﺯ ﺁﻥ ﺍﺯ ﺁﺑﺸــﺨﻮﺭ ﺍﺳــﻄﻮﺭﻩﻫــﺎ ﻣﺎﻳــﻪ‬
‫ﻣﻲﮔﻴﺮﺩــ ﺍﺯ ﻧﺨﺴـﺘﻴﻦ ﻧﺸـﺎﻧﻪﻫـﺎﻱ ﻋﺮﻓـﺎﻥ ﻧﻈـﺮﻱ ﻭ ﻋﻤﻠـﻲ ﺩﺭ ﺭﻭﺯﮔـﺎﺭ ﻧﺨﺴـﺘﻴﻦ ﺍﺳـﺖ‪ .‬ﺍﻋﻤـﺎﻝ‬
‫ﺧﺎﺭﻕﺍﻟﻌﺎﺩﻩ ﻭ ﻣﺎﻭﺭﺍﺋﻲ‪ ،‬ﻛﻬﺎﻧﺖ ﻭ ﻃﺒﺎﺑﺖ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺑـﻪ ﺁﻥﻫـﺎ ﻧﻘﺸـﻲ ﻫـﺪﺍﻳﺖﮔﺮﺍﻧـﻪ ﻭ ﺭﻫﺒـﺮﻱ‬
‫ﻣــﻲﺩﺍﺩ‪ .‬ﺑــﻪ ﻫﻤــﻴﻦ ﺩﻟﻴــﻞ ﺩﺭ ﻫﻨﮕــﺎﻡ ﻧﻘــﻞ ﻣﻜــﺎﻥ ﺑــﻪ ﻣﻨــﺎﻃﻖ ﺟﻐﺮﺍﻓﻴــﺎﻳﻲ ﻣﺨﺘﻠــﻒ‪ ،‬ﺑــﺎ ﺍﺳــﺘﻘﺒﺎﻝ‬
‫ﺭﻭﺑﻪﺭﻭ ﻣﻲﺷﺪﻧﺪ ﻭ ﺧﻴﻠﻲ ﺯﻭﺩ ﺑﻪ ﭘﺎﻳﮕﺎﻩ ﺍﺟﺘﻤـﺎﻋﻲ ﻗـﻮﻱ ﺩﺳـﺖ ﻣـﻲﻳﺎﻓﺘﻨـﺪ ﻭ ﻏﺎﻟﺒـﺎً ﺍﺯ ﺍﻋﻤـﺎﻝ ﻭ‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪211‬‬

‫ﺍﻓﻜﺎﺭﺷﺎﻥ ﺍﺳﺘﻘﺒﺎﻝ ﻭ ﺍﻗﺘﺒﺎﺱ ﻣﻲﺷـﺪ‪ .‬ﻧﻔـﻮﺫ ﻣﺎﻳـﻪﻫـﺎﻱ ﻓﻜـﺮﻱ ﻭ ﻋﻤﻠـﻲ ﺷـﻤﻦﻫـﺎ ﺩﺭ ﻣﺸـﺎﺭﺏ ﻭ‬
‫ﻣﻜﺎﺗﺐ ﺩﻳﮕـﺮ ﭼـﻮﻥ ﺗﺼـﻮﻑ ﺍﻳﺮﺍﻧـﻲــ ﺍﺳـﻼﻣﻲ ﺍﺯ ﻗـﺪﺭﺕ ﺍﺛﺮﮔـﺬﺍﺭﻱ ﺁﻳـﻴﻦ ﺁﻥﻫـﺎ ﺣﻜﺎﻳـﺖ‬
‫ﻣﻲﻛﻨﺪ‪ .‬ﺍﻟﮕﻮﺑﺮﺩﺍﺭﻱ ﻭ ﺍﻗﺘﺒﺎﺱ ﺍﺯ ﺑﺮﺧﻲ ﺍﻓﻜﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﺷﺒﻪ ﻋﺮﻓـﺎﻧﻲ ﺁﻧـﺎﻥ ﺑـﺮﺍﻱ ﺩﺳـﺖﻳـﺎﺑﻲ ﺑـﻪ‬
‫ﺧﻠﺴﻪـ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻘﺪﻣﻪ ﻛﻬﺎﻧﺖ ﻭ ﻃﺒﺎﺑﺖـ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﺗﺄﺛﻴﺮ ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺗﺼﻮﻑ ﺍﻳﺮﺍﻧﻲ ﺍﺳﺖ‪.‬‬
‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﺴﺘﻨﺪﺍﺕ ﻣﻘﺎﻟﻪ‪ ،‬ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﺑﺴﻴﺎﺭ ﻗﻮﻱ‪ ،‬ﺑﻌﻀﻲ ﺻﻮﻓﻴﻪ ﺩﺭ ﺳﻤﺎﻉ ﻭ ﺭﺳﻴﺪﻥ ﺑـﻪ‬
‫ﺣﺎﻻﺕ ﺑﻴﺨﻮﺩﻱ ﺍﺯ ﺁﻳﻴﻦ ﻭ ﺭﻭﺵ ﺷﻤﻨﻴﺴﺘﻲ‪ ،‬ﭼﻮﻥ ﻭﺟﺪﺁﻓﺮﻳﻨﻲ ﻭ ﺧﻠﺴﻪ ﺍﺯ ﻃﺮﻳﻖ ﺭﻗـﺺ ﻭ‬
‫ﺳﻤﺎﻉ‪ ،‬ﺧﻮﺭﺩﻥ ﻣﺴﻜﺮﺍﺕ ﻭ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻮﺍﺩ ﻣﺨﺪﺭ‪ ،‬ﮔﻮﺵ ﺳﭙﺮﺩﻥ ﺑﻪ ﻏﻨﺎ ﻭ ﺳـﺎﺯ ﻭ ﺁﻭﺍﺯ ﺯﻧـﺎﻥ‬
‫ﻭ ﺍﻣﺮﺩﺍﻥ‪ ،‬ﻏﺶ ﻛﺮﺩﻥ)ﺗﻐﺎﺷﻲ( ﻭ‪ ...‬ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩﻩﺍﻧﺪ ﻛﻪ ﺧﻮﺩ ﻣﻮﺭﺩ ﻧﻘـﺪ ﺻـﻮﻓﻴﺎﻥ ﺣﻘﻴﻘـﻲ‬
‫ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺗﻮﺟﻪ ﻭ ﺗﻮﺳﻞ ﺑﻪ ﺍﻳﻦ ﻛﺞﺭﺍﻫﻪﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻑﻫﺎ ﺑـﻪﻭﻳـﮋﻩ ﺁﻧﮕـﺎﻩ ﻛـﻪ ﺭﺳـﻴﺪﻥ ﺑـﻪ‬
‫ﻭﺍﻗﻌﻪ ﻭ ﻣﺸﺎﻫﺪﻩ ﺍﺯ ﻃﺮﻳﻖ ﺍﻋﻤﺎﻝ ﺷﺮﻋﻲ ﺩﺷﻮﺍﺭ ﻭ ﻧﺎﻣﻤﻜﻦ ﻣـﻲﻧﻤـﻮﺩ ﻭ ﻳـﺎ ﺻـﻮﻓﻲ ﺧـﻮﺩ ﺭﺍ‬
‫ﻣﺴﺘﻌﺪ ﺩﺳﺖﻳﺎﺑﻲ ﺑﻪ ﺁﻥ ﻧﻤﻲﺩﻳﺪ‪ ،‬ﺑﺮﻭﺯ ﻭ ﻇﻬـﻮﺭ ﺑﻴﺸـﺘﺮﻱ ﺩﺍﺷـﺖ‪ .‬ﻟـﺬﺍ ﺍﻳـﻦ ﭘﺸـﻤﻴﻨﻪﭘﻮﺷـﺎﻥ‬
‫ﺻﻮﺭﻱ ﺑﻪ ﭘﻴﺮﻭﻱ ﺍﺯ ﺷﻤﻦﻫﺎ ﻛﻪ ﺧﻠﺴﮕﻲ ﺭﺍ ﻻﺯﻣﺔ ﺍﻋﻤﺎﻝ ﻛﻬﺎﻧـﺖ‪ ،‬ﻃﺒﺎﻃﺒـﺖ ﻭ ﺳـﺎﺣﺮﻱ‪ ،‬ﻭ‬
‫ﺁﻥ ﺭﺍ ﻧﻤﺎﺩ ﻭ ﻧﺸﺎﻧﻪﺍﻱ ﺍﺯ ﺗﻮﻟﺪﻱ ﺩﻭﺑﺎﺭﻩ‪ ،‬ﻛﺴﺐ ﻣﻌﺮﻓﺖ ﻭ ﻣﺸﺎﻫﺪﻩ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﺑﻪ ﺭﻗﺎﺻـﻲ ﻭ‬
‫ﺗﺨﺪﻳﺮ ﻣﺘﻮﺳﻞ ﺷﺪﻧﺪ‪ ،‬ﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﺯﻋـﻢ ﺧـﻮﺩ ﺩﺭ ﭘﺮﺗـﻮ ﺁﻥ ﺍﻋﻤـﺎﻝ‪ ،‬ﺑـﻪ ﻭﺟـﺪ ﻭ ﻣﻌﺮﻓـﺖ ﻭ‬
‫ﺳﺮﺍﻧﺠﺎﻡ‪ ،‬ﻓﻨﺎﻱ ﻋﺮﻓﺎﻧﻲ ﺩﺳﺖ ﻳﺎﺑﻨﺪ ﻭ ﻳﻚﺷﺒﻪ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﺭﺍ ﻃﻲ ﻛﻨﻨﺪ‪ ،‬ﺍﻗﺘﺒﺎﺳﻲ ﻛﻪ ﺑﻴﺸﺘﺮ‬
‫ﻣﻮﺟﺒﺎﺕ ﺗﺨﺮﻳﺐ ﻭ ﺍﻧﺤﻄﺎﻁ ﺁﻧﺎﻥ ﺭﺍ ﻓﺮﺍﻫﻢ ﻧﻤـﻮﺩ‪ .‬ﺗـﺄﺛﻴﺮ ﺭﻭﺵﻫـﺎﻱ ﺷﻤﻨﻴﺴـﺘﻲ ﻣﺤـﺪﻭﺩ ﺑـﻪ‬
‫ﺻﻮﻓﻲﻧﻤﺎﻳﺎﻥ ﻧﻤﺎﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﮔﺎﻩ ﺩﺍﻣﻦ ﺑﺮﺧﻲ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺑـﺰﺭگ ﺭﺍ ﻧﻴـﺰ ﮔﺮﻓـﺖ ﻭ ﺁﻧـﺎﻥ ﺭﺍ ﺑـﻪ‬
‫ﺭﻳﺎﺿﺖﻫﺎﻳﻲ ﻛﺞﺭﺍﻫﺎﻧﻪ ﭼـﻮﻥ ﺩﻩ ﻣـﻦ ﻧﻤـﻚ ﺩﺭ ﭼﺸـﻢ ﻛـﺮﺩﻥ ﺑـﺮﺍﻱ ﺗﻬﺠ‪‬ـﺪ ﻭ ﺧـﻮﺩ ﺭﺍ ﺍﺯ‬
‫ﺩﺭﺧﺖ ﺁﻭﻳﺨﺘﻦ ﻛﺸﺎﻧﺪ‪ ،‬ﺭﻳﺎﺿﺖﻫﺎﻳﻲ ﻛﻪ ﺷﺒﺎﻫﺖ ﺑﺴﻴﺎﺭ ﻣﻌﻨﺎﺩﺍﺭﻱ ﺑـﺎ ﺑﺮﺧـﻲ ﺍﺯ ﺭﻓﺘﺎﺭﻫـﺎﻱ‬
‫ﺷﻤﻨﻴﺴﺘﻲ ﺩﺭ ﺁﻳﻴﻦ ﺧﻠﺴﻪ ﺩﺍﺭﺩ‪ .‬ﺁﺳﺎﻧﻲ ﺭﻭﺵﻫﺎﻱ ﺷﻤﻨﻲ ﺑﺮﺍﻱ ﺩﺳﺖﻳﺎﺑﻲ ﺑﻪ ﺟﺬﺑـﻪ ﻭ ﺧﻠﺴـﻪ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺭﻭﺵﻫﺎﻱ ﺷﺮﻋﻲ ﻛﻪ »ﺻﻤﺖ ﻭ ﺻﻮﻡ ﻭ ﺳﻬﺮ ﻭ ﻋﺰﻟﺖ ﻭ ﺫﻛﺮ ﺑﻪ ﺩﻭﺍﻡ« ﻣـﻲﻃﻠﺒـﺪ ﻭ‬
‫ﻃﺒﻴﻌﺘﺎً ﺩﺭ ﺩﺭﺍﺯﻣﺪﺕ ﺑﻪ ﺩﺳﺖ ﻣـﻲﺁﻳـﺪ‪ ،‬ﺑـﻴﺶ ﺍﺯ ﻫﻤـﻪ‪ ،‬ﺻـﻮﻓﻲﻧﻤﺎﻳـﺎﻥ ﻭ ﭘﻴـﺮﻭﺍﻥ ﺑﺮﺧـﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺻﻮﻓﻴﻪ ﭼﻮﻥ ﺻﻮﻓﻴﺎﻥِ ﻗﻠﻨﺪﺭﻳﻪ ﺭﺍ ﮔﺮﻓﺘﺎﺭ ﻭ ﻣﻌﺘﺎﺩ ﻛﺮﺩ‪ ،‬ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﻛـﻪ ﻧـﻪ ﺗﻨﻬـﺎ ﺁﻥ‬
‫ﺭﻭﺵﻫﺎ ﺭﺍ ﻣﺬﻣﻮﻡ ﻧﻤﻲﺩﺍﻧﺴﺘﻨﺪ‪ ،‬ﺑﻠﻜﻪ ﺁﻥﻫﺎ ﺭﺍ ﻣﺎﻳﺔ ﺑﻘﺎ ﻭ ﻛﺴﺐ ﻣﻌﺮﻓﺖ ﻭ ﻓﻨﺎ ﻣـﻲﺷـﻤﺮﺩﻧﺪ ﻭ‬
‫ﺑﺪﺍﻥ ﺍﻓﺘﺨﺎﺭ ﻣﻲﻛﺮﺩﻧﺪ‪.‬‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪212‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ﭘﻲﻧﻮﺷﺖﻫﺎ‪:‬‬
‫‪ .1‬ﺳﺎﺑﻘﺔ ﺣﻀﻮﺭ ﺷﻤﻦﻫﺎ ﺩﺭ ﺑﻴﻦ ﺍﻧﺴﺎﻥﻫﺎﻱ ﻧﺨﺴﺘﻴﻦ ﻭ ﺗﻼﺵ ﺁﻧﺎﻥ ﺩﺭ ﺩﺳﺖﻳﺎﺑﻲ ﺑﻪ ﺧﻠﺴﻪ ﺑﺮﺍﻱ‬
‫ﺩﺭﻣﺎﻥ ﺑﻴﻤﺎﺭﻱﻫﺎ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻓﻜﺎﺭ ﺍﺳﻄﻮﺭﻩﺍﻱ ﺁﻧﺎﻥ‪ ،‬ﺧﻮﺩ ﻣﺆﻳـﺪ ﺍﻳـﻦ ﻧﻈﺮﻳـﻪ ﺍﺳـﺖ ﻛـﻪ ﺍﻭﻟـﻴﻦ‬
‫ﻧﺸﺎﻧﻪﻫﺎﻱ ﻋﻘﺎﻳﺪ ﻋﺮﻓﺎﻧﻲ ﻭ ﻣﺎﻭﺭﺍﻳﻲ ﺩﺭ ﺍﻧﺪﻳﺸﻪﻫﺎﻱ ﺷﻤﻦﻫﺎ ﻳﺎﻓﺖ ﻣﻲﺷﻮﺩ‪ .‬ﻫﻤﭽﻨﺎﻥ ﻛـﻪ ﺍﻟﻴـﺎﺩﻩ‬
‫ﻧﻴﺰ ﺗﺄﻛﻴﺪ ﺩﺍﺭﺩ‪» :‬ﺩﺭﺟﻮﺍﻣﻌﻲ ﻛﻪ ﻫﻨﻮﺯ ﺩﺭ ﻣﺮﺣﻠﺔ ﻗﻮﻣﻲ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪ ،‬ﺗﺠﺮﺑﺔ ﻋﺮﻓﺎﻧﻲ ﻋﻤﻮﻣﺎً ﺍﻣﺘﻴﺎﺯ‬
‫ﻣﺨﺼﻮﺹ ﻃﺒﻘﻪﺍﻱ ﺍﺯ ﺍﻓﺮﺍﺩ ﺍﺳﺖ ﻛﻪ ﺻﺮﻑ ﻧﻈﺮ ﺍﺯ ﻧﺎﻣﻲ ﻛﻪ ﺑﺮ ﺁﻥﻫﺎ ﻧﻬﺎﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻛﺎﺭﺷﻨﺎﺱ‬
‫ﺧﻠﺴﻪﺍﻧﺪ‪ ،‬ﭼﻮﻥ ﺷﻤﻦﻫﺎ‪)«.‬ﺭ‪.‬ﻙ‪ :‬ﺍﺳﻄﻮﺭﻩ‪ ،‬ﺭﺅﻳﺎ‪ ،‬ﺭﺍﺯ‪ ،‬ﺹ‪(71‬‬
‫‪ .2‬ﺑﺮﺍﻱ ﺍﻃﻼﻋﺎﺕ ﺑﻴﺸﺘﺮ ﺍﺯ ﮔﻴﺎﻫﺎﻥ ﻣﺨﺪﺭﻱ ﻛﻪ ﺷﻤﻦﻫﺎ ﺍﺯ ﺁﻥ ﺑﺮﺍﻱ ﺑـﻪ ﺧﻠﺴـﻪ ﺭﻓـﺘﻦ ﺍﺳـﺘﻔﺎﺩﻩ‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺭ‪.‬ﻙ‪ :‬ﻋﺮﻓﺎﻥ‪ ،‬ﺹ‪140‬ـ‪.166‬‬
‫‪ .3‬ﺍﺳﺮﺍﺭ‪ ،‬ﻛﻨﺎﻳﻪ ﺍﺯ ﺣﺸﻴﺶ ﻭ ﻣﻮﺍﺩ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫‪ .4‬ﺑﻪ ﺍﺗّﺴﺎﻉ ﺩﺭ ﺍﻧﺠﺎﻡ ﻣﺒﺎﺣﺎﺕ ﺷﺮﻋﻲ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﻛﻪ ﻣﺨﺎﻟﻒ ﺷﺮﻉ ﻧﺒﺎﺷﺪ‪ ،‬ﺭﺧﺼﺖ ﻣﻲﮔﻮﻳﻨـﺪ‬
‫ﻭ ﺁﻥ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﻋﺰﻳﻤﺖ ﻣـﻲﺩﺍﻧﻨـﺪ‪ .‬ﺍﻏﻠـﺐ ﺻـﻮﻓﻴﻪ ﻭ ﺯﻫـﺎﺩ ﺑـﺎ ﺭﺧﺼـﺖ ﻣﺨـﺎﻟﻒﺍﻧـﺪ‪).‬ﺑـﺮﺍﻱ‬
‫ﺍﻃﻼﻋﺎﺕ ﺑﻴﺸﺘﺮ‪ ،‬ﺭ‪.‬ﻙ‪ :‬ﺗﺎﺯﻳﺎﻧﻪﻫﺎﻱ ﺳﻠﻮﻙ‪ ،‬ﺹ‪(419‬‬
‫‪ .5‬ﺧﻄﻴﺐ ﺩﻣﺸﻘﻲ ﺩﺭ ﻣﺜﻨﻮﻱ ﻗﻠﻨﺪﺭﻧﺎﻣﺔ ﺧﻮﺩ)ﻗﺮﻥ ﻫﺸـﺘﻢ( ﻧﻴـﺰ ﺑـﻪ ﺍﻳـﻦ ﻣﻮﺿـﻮﻉ ﺍﺷـﺎﺭﻩ ﻛـﺮﺩﻩ‬
‫ﺍﺳﺖ‪).‬ﺭ‪.‬ﻙ‪ :‬ﻗﻠﻨﺪﺭﻧﺎﻣﻪ‪ ،‬ﺍﺑﻴﺎﺕ ‪546‬ـ‪(620‬‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪213‬‬

‫ﻣﻨﺎﺑﻊ‬
‫ــ ﺁﺛﺎﺭ ﻫﻨﺮﻱ ﺁﺳﻴﺎﻱ ﻣﻴﺎﻧﻪ ﻭ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ؛ ﻓﺮﺍﻧﺴﻴﻦ ﺗﻴﺴﻮ‪ ،‬ﺗﺮﺟﻤﺔ ﻣﺴﻌﻮﺩ ﺭﺟﺐﻧﻴﺎ‪ ،‬ﻣﺠﻠﻪ ﺗﺼـﻮﻳﺮ‪،‬‬
‫ﺩﻭﺭﺓ ‪ ،11‬ﺷﻤﺎﺭﺓ ‪)126‬ﻓﺮﻭﺭﺩﻳﻦ ‪.(52‬‬
‫ــ ﺁﻳﻴﻦ ﻗﻠﻨﺪﺭﺍﻥ؛ ﺟﻮﺍﺩ ﺑﺮﻭﻣﻨﺪ ﺳﻌﻴﺪ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺩﺍﻧﺸﮕﺎﻩ ﺷﻬﻴﺪ ﺑﺎﻫﻨﺮ‪ ،‬ﻛﺮﻣﺎﻥ ‪.1384‬‬
‫ــ ﺁﻳﻴﻦ ﻗﻠﻨﺪﺭﻱ؛ ﺍﺑﻮﻃﺎﻟﺐ ﻣﻴﺮﻋﺎﺑﺪﻳﻨﻲ ﻭ ﻣﻬﺮﺍﻥ ﺍﻓﺸﺎﺭﻱ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﻓﺮﺍﺭﻭﺍﻥ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1374‬‬
‫ــ ﺁﻳﻴﻦﻫﺎﻱ ﺷﻤﻨﻲ ﺩﺭ ﺷﺎﻫﻨﺎﻣﻪ؛ ﺳﻴﺪ ﻣﺴﻌﻮﺩ ﻋـﺪﻧﺎﻧﻲ‪ ،‬ﻣﺠﻠـﻪ ﻧﺎﻣـﺔ ﭘﺎﺭﺳـﻲ‪ ،‬ﺷـﻤﺎﺭﻩ ﺍﻭﻝ‪ ،‬ﺑﻬـﺎﺭ‬
‫‪.1384‬‬
‫ــ ﺍﻭﺭﺍﺩ ﺍﻻﺣﺒﺎﺏ ﻭ ﻓﺼﻮﺹ ﺍﻵﺩﺍﺏ؛ ﺍﺑﻮﺍﻟﻤﻔﺎﺧﺮ ﻳﺤﻴﻲ ﺑـﺎﺧﺮﺯﻱ‪ ،‬ﺑـﻪ ﻛﻮﺷـﺶ ﺍﻳـﺮﺝ ﺍﻓﺸـﺎﺭ‪،‬‬
‫ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1345‬‬
‫ــ ﺍﺑﻮﺳﻌﻴﺪﻧﺎﻣﻪ؛ ﺳﻴﺪ ﻣﺤﻤﺪ ﺩﺍﻣﺎﺩﻱ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1367‬‬
‫ــ ﺍﺭﺯﺵ ﻣﻴﺮﺍﺙ ﺻﻮﻓﻴﻪ؛ ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﺯﺭﻳﻦﻛﻮﺏ‪ ،‬ﭼﺎپ ﺩﻫﻢ‪ ،‬ﺍﻣﻴﺮﻛﺒﻴﺮ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1380‬‬
‫ــ ﺍﺳﺮﺍﺭ ﺫﻫﻨﻲ؛ ﺗﺎﻳﻢ ﻻﻳﻒ ﺑﻮﻛﺲ‪ ،‬ﺗﺮﺟﻤﺔ ﻋﻈﻴﻢ ﺭﺧﺸﻨﺪﻩ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﻧﺴﻞ ﻧﻮﺍﻧﺪﻳﺶ‪ ،‬ﺗﻬـﺮﺍﻥ‬
‫‪.1379‬‬
‫ــ ﺍﺳﻄﻮﺭﻩ‪ ،‬ﺭﺅﻳﺎ‪ ،‬ﺭﺍﺯ؛ ﻣﻴﺮﭼﺎ ﺍﻟﻴﺎﺩﻩ‪ ،‬ﺗﺮﺟﻤﺔ ﺭﺅﻳﺎ ﻣﻨﺠﻢ‪ ،‬ﭼﺎپ ﺳﻮﻡ‪ ،‬ﻋﻠﻢ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1382‬‬
‫ــ ﺍﻓﻴﻮﻥ ﺩﺭ ﺍﺩﺏ ﻓﺎﺭﺳﻲ؛ ﻣﺤﻤﺪ ﺳﻴﺎﺳﻲ‪ ،‬ﻣﺠﻠﻪ ﭘﺮﺩﮔﻴﺎﻥ ﺧﻴﺎﻝ)ﺍﺭﺟﻨﺎﻣﻪ ﻣﺤﻤﺪ ﻗﻬﺮﻣﺎﻥ(‪ ،‬ﭼﺎپ‬
‫ﺍﻭﻝ‪ ،‬ﺩﺍﻧﺸﮕﺎﻩ ﻓﺮﺩﻭﺳﻲ‪ ،‬ﻣﺸﻬﺪ ‪.1384‬‬
‫ــ ﺍﻧﺪﺭ ﻏﺰﻝ ﺧﻮﻳﺶ ﻧﻬﺎﻥ ﺧﻮﺍﻫﻢ ﮔﺸﺘﻦ)ﺳﻤﺎﻉﻧﺎﻣﻪﻫﺎﻱ ﻓﺎﺭﺳﻲ(؛ ﻧﺠﻴﺐ ﻣﺎﻳـﻞ ﻫـﺮﻭﻱ‪ ،‬ﭼـﺎپ‬
‫ﺍﻭﻝ‪ ،‬ﻧﻲ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1372‬‬
‫ــ ﺍﻧﺴﺎﻥ ﻭ ﺳﻤﺒﻮﻝﻫﺎﻳﺶ؛ ﻛﺎﺭﻝ ﮔﻮﺳﺘﺎﻭ ﻳﻮﻧﮓ‪ ،‬ﺗﺮﺟﻤﺔ ﻣﺤﻤﻮﺩ ﺳﻠﻄﺎﻧﻴﻪ‪ ،‬ﭼﺎپ ﺷﺸﻢ‪ ،‬ﺟﺎﻣﻲ‪،‬‬
‫ﺗﻬﺮﺍﻥ ‪.1387‬‬
‫ــ ﺍﻳﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ؛ ﺁﺭﺗﻮﺭ ﻛﺮﻳﺴـﺘﻴﻦ ﺳـﻦ‪ ،‬ﺗﺮﺟﻤـﺔ ﺭﺷـﻴﺪ ﻳﺎﺳـﻤﻲ‪ ،‬ﺍﻣﻴﺮﻛﺒﻴـﺮ‪ ،‬ﺗﻬـﺮﺍﻥ‬
‫‪.1384‬‬
‫ــ ﺑﺮﺩﺍﺷﺖﻫﺎﻱ ﻣﻼﮔﻮﻧﻪ ﺍﺯ ﺭﻭﺵﻫﺎﻱ ﺻﻮﻓﻴﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﻭﺍﺧﺮ ﺳﺪﻩ ﻳﺎﺯﺩﻫﻢ‪ ،‬ﻣﻴـﺮﺍﺙ ﺗﺼـﻮﻑ؛‬
‫ﺍﻧﺪﺭﻭ ﺝ‪ .‬ﻧﻴﻮﻣﻦ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﻧﺸﺮ ﻣﺮﻛﺰ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1384‬‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪214‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ــ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ؛ ﻣﺤﻤﺪﺣﺴﻴﻦ ﺧﻠﻒ ﺗﺒﺮﻳﺰﻱ‪ ،‬ﺑﻪ ﺍﻫﺘﻤﺎﻡ ﻣﺤﻤﺪ ﻣﻌﻴﻦ‪ ،‬ﺍﻣﻴﺮﻛﺒﻴﺮ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1361‬‬
‫ــ ﺑﺴﺘﺎﻥ ﺍﻟﺴﻴﺎﺣﻪ؛ ﺯﻳﻦﺍﻟﻌﺎﺑﺪﻳﻦ ﺷﻴﺮﻭﺍﻧﻲ‪ ،‬ﻛﺘﺎﺑﺨﺎﻧﻪ ﺳﻨﺎﻳﻲ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﺑﻲﺗﺎ‪.‬‬
‫ــ ﺗﺎﺭﻳﺦ ﻗﻠﻨﺪﺭﻳﻪ؛ ﻣﺤﻤﺪﺭﺿﺎ ﺷﻔﻴﻌﻲ ﻛﺪﻛﻨﻲ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺳﺨﻦ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1386‬‬
‫ــ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻧﮕﺸﺎﻱ ﺟﻮﻳﻨﻲ؛ ﻋﻄﺎ ﻣﻠـﻚ ﺟـﻮﻳﻨﻲ‪ ،‬ﺑـﻪ ﺗﺼـﺤﻴﺢ ﻣﺤﻤـﺪ ﻗﺰﻭﻳﻨـﻲ‪ ،‬ﭼـﺎپ ﺩﻭﻡ‪،‬‬
‫ﺩﻧﻴﺎﻱ ﻛﺘﺎﺏ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1378‬‬
‫ــ ﺗﺎﺯﻳﺎﻧﻪﻫﺎﻱ ﺳﻠﻮﻙ؛ ﻣﺤﻤﺪﺭﺿﺎ ﺷﻔﻴﻌﻲ ﻛﺪﻛﻨﻲ‪ ،‬ﭼﺎپ ﺩﻭﻡ‪ ،‬ﺁﮔﻪ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1376‬‬
‫ــ ﺗﺒﺼﺮﺓ ﺍﻟﻌﻮﺍﻡ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﻤﻘﺎﻻﺕ ﺍﻻﻧﺎﻡ؛ ﺳﻴﺪ ﻣﺮﺗﻀﻲ ﺩﺍﻋﻲ ﺣﺴﻨﻲ ﺭﺍﺯﻱ‪ ،‬ﺗﺼـﺤﻴﺢ ﻋﺒـﺎﺱ‬
‫ﺍﻗﺒﺎﻝ‪ ،‬ﭼﺎپ ﺩﻭﻡ‪ ،‬ﺍﺳﺎﻃﻴﺮ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1364‬‬
‫ــ ﺗﺬﻛﺮﺓ ﺍﻻﻭﻟﻴﺎ؛ ﻓﺮﻳﺪﺍﻟﺪﻳﻦ ﻋﻄﺎﺭ ﻧﻴﺸﺎﺑﻮﺭﻱ‪ ،‬ﭼﺎپ ﺩﻭﻡ‪ ،‬ﺍﺳﺎﻃﻴﺮ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1383‬‬
‫ــ ﺗﺼﻮﻑ ﺩﺭ ﻣﻨﻈﺮ ﺗﺎﺭﻳﺨﻲ ﺁﻥ؛ ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﺯﺭﻳﻦﻛﻮﺏ‪ ،‬ﺗﺮﺟﻤﺔ ﻣﺠﺪﺍﻟـﺪﻳﻦ ﻛﻴـﻮﺍﻧﻲ‪ ،‬ﭼـﺎپ‬
‫ﺍﻭﻝ‪ ،‬ﺳﺨﻦ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1383‬‬
‫ــ ﺗﻌﻠﻴﻤﺎﺕ ﺩﻭﻥ ﺧﻮﺍﻥ؛ ﺗﺮﺟﻤﺔ ﺣﺴﻴﻦ ﻧﻴﺮ‪ ،‬ﭼﺎپ ﺳﻮﻡ‪ ،‬ﻓﺮﺩﻭﺱ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1368‬‬
‫ــ ﺗﻔﺴﻴﺮ ﺍﻟﻤﻴﺰﺍﻥ؛ ﻣﺤﻤﺪﺣﺴﻴﻦ ﻃﺒﺎﻃﺒﺎﻳﻲ‪ ،‬ﺗﺮﺟﻤﺔ ﻧﺎﺻﺮ ﻣﻜﺎﺭﻡ ﺷﻴﺮﺍﺯﻱ ﻭ ﺩﻳﮕـﺮﺍﻥ‪ ،‬ﺩﺍﺭﺍﻟﻌﻠـﻢ‪،‬‬
‫ﻗﻢ ‪.1345‬‬
‫ــ ﺗﻠﺒﻴﺲ ﺍﺑﻠﻴﺲ؛ ﺍﺑﻮﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺟﻮﺯﻱ‪ ،‬ﺗﺮﺟﻤﺔ ﻋﻠﻴﺮﺿﺎ ﺫﻛـﺎﻭﺗﻲ ﻗﺮﺍﮔﺰﻟـﻮ‪ ،‬ﭼـﺎپ ﺩﻭﻡ‪ ،‬ﻣﺮﻛـﺰ‬
‫ﻧﺸﺮ ﺩﺍﻧﺸﮕﺎﻫﻲ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1381‬‬
‫ــ ﺗﻤﺪﻥ ﺍﻳﺮﺍﻧـﻲ ﺩﺭ ﻗـﺮﻥ ﭼﻬـﺎﺭﻡ ﻫﺠـﺮﻱ؛ ﺁﺩﺍﻡ ﻣﺘـﺰ‪ ،‬ﺗﺮﺟﻤـﺔ ﻋﻠﻴﺮﺿـﺎ ﺫﻛـﺎﻭﺗﻲ‪ ،‬ﭼـﺎپ ﺩﻭﻡ‪،‬‬
‫ﺍﻣﻴﺮﻛﺒﻴﺮ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1364‬‬
‫ــ ﺟﺎﻣﻊ ﺍﻻﻟﺤﺎﻥ؛ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﻏﻴﺒﻲ‪ ،‬ﺑـﻪ ﻛﻮﺷـﺶ ﺗﻘـﻲ ﺑﻴـﻨﺶ‪ ،‬ﻣﺆﺳﺴـﻪ ﻣﻄﺎﻟﻌـﺎﺕ ﻭ ﺗﺤﻘﻴﻘـﺎﺕ‬
‫ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1372‬‬
‫ــ ﺟﻠﻮﻩﻫﺎﻱ ﺗﺼﻮﻑ ﻭ ﻋﺮﻓﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺟﻬﺎﻥ؛ ﻋﻄﺎءﺍﷲ ﺗﺪﻳﻦ‪ ،‬ﭼـﺎپ ﺍﻭﻝ‪ ،‬ﺩﺍﻧﺸـﮕﺎﻩ ﺗﻬـﺮﺍﻥ‪،‬‬
‫‪.1374‬‬
‫ــ ﺣﻘﻴﻘﺘﻲ ﺩﻳﮕﺮ؛ ﻛﺎﺭﻟﻮﺱ ﻛﺎﺳﺘﺎﻧﺪﺍ‪ ،‬ﺗﺮﺟﻤـﺔ ﺍﺑـﺮﺍﻫﻴﻢ ﻣﻜـﻼ‪ ،‬ﭼـﺎپ ﭼﻬـﺎﺭﻡ‪ ،‬ﺩﻳـﺪﺍﺭ‪ ،‬ﺗﻬـﺮﺍﻥ‬
‫‪.1374‬‬
 ‫ﺭﻭﺵﻫﺎﻱ ﺧﻠﺴﮕﻲ‬
‫ﺷﻤﻨﻴﺴﻢ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ‬
‫ﻓﺮﻗﻪﻫﺎﻱ ﺗﺼﻮﻑ‬ ‫‪215‬‬

‫ــ ﺧﻂ ﺳﻮﻡ؛ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺻﺎﺣﺐﺍﻟﺰﻣﺎﻧﻲ‪ ،‬ﭼﺎپ ﻫﻔﺪﻫﻢ‪ ،‬ﻋﻄﺎﻳﻲ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1380‬‬

‫ــ ﺩﺍﺋﺮﺓ ﺍﻟﻤﻌﺎﺭﻑ ﻓﺎﺭﺳﻲ؛ ﻏﻼﻣﺤﺴﻴﻦ ﻣﺼﺎﺣﺐ‪ ،‬ﻓﺮﺍﻛﻠﻴﻦ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1345‬‬
‫ــ ﺩﺑﺴﺘﺎﻥ ﻣﺬﺍﻫﺐ؛ ﻛﻴﺨﺴﺮﻭ ﺍﺳﻔﻨﺪﻳﺎﺭ‪ ،‬ﺑﻪ ﺍﻫﺘﻤﺎﻡ ﺭﺣﻴﻢ ﺭﺿﺎﺯﺍﺩﻩ‪ ،‬ﻃﻬﻮﺭﻱ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1362‬‬
‫ــ ﺩﻓﺘﺮ ﺭﻭﺷﻨﺎﻳﻲ؛ ﻣﺤﻤﺪ ﺍﺑﻦ ﻋﻠﻲ ﺳﻬﻠﮕﻲ‪ ،‬ﺗﺮﺟﻤﺔ ﻣﺤﻤﺪﺭﺿـﺎ ﺷـﻔﻴﻌﻲ ﻛـﺪﻛﻨﻲ‪ ،‬ﭼـﺎپ ﺍﻭﻝ‪،‬‬
‫ﺳﺨﻦ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1384‬‬
‫ــ ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ؛ ﺑﻪ ﺍﻫﺘﻤﺎﻡ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻧﺠﻮﻱ ﺷﻴﺮﺍﺯﻱ‪ ،‬ﺟﺎﻭﻳﺪﺍﻥ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1345‬‬
‫ــ ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ؛ ﺗﺼﺤﻴﺢ ﺑﻬﺎءﺍﻟﺪﻳﻦ ﺧﺮﻣﺸﺎﻫﻲ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺩﻭﺳﺘﺎﻥ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1384‬‬
‫ــ ﺩﻳﻮﺍﻥ ﺷﻤﺲ ﺗﺒﺮﻳﺰﻱ؛ ﺟﻼﻝﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻠﺨﻲ ﻣﻮﻟـﻮﻱ‪ ،‬ﺗﺼـﺤﻴﺢ ﺑـﺪﻳﻊﺍﻟﺰﻣـﺎﻥ ﻓﺮﻭﺯﺍﻧﻔـﺮ‪،‬‬
‫ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪ ،‬ﺗﻬﺮﺍﻥ‪1336‬ـ ‪.1342‬‬
‫ــ ﺩﻳﻮﺍﻥ ﺷﻴﺦ ﺑﻬـﺎﻳﻲ؛ ﺷـﻴﺦ ﺑﻬـﺎﻳﻲ‪ ،‬ﺗﺼـﺤﻴﺢ ﻣﺤﻤﺪﺣﺴـﻴﻦ ﺟـﻮﺍﻫﺮﻱ‪ ،‬ﻛﺘﺎﺑﺨﺎﻧـﻪ ﻣﺤﻤـﻮﺩﻱ‪،‬‬
‫ﺗﻬﺮﺍﻥ‪ ،‬ﺑﻲﺗﺎ‪.‬‬
‫ــ ﺩﻳﻮﺍﻥ ﺻﺎﺋﺐ ﺗﺒﺮﻳﺰﻱ؛ ﺑﺎ ﻣﻘﺪﻣﻪ ﺍﻣﻴﺮﻱ ﻓﻴﺮﺯﻭﺯﻛﻮﻫﻲ‪ ،‬ﺍﻧﺠﻤﻦ ﺁﺛﺎﺭ ﻣﻠﻲ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﺑﻲﺗﺎ‪.‬‬
‫ــ ﺭﺳﺎﻟﺔ ﻗﺸﻴﺮﻳﻪ؛ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﻗﺸﻴﺮﻱ‪ ،‬ﺗﺼـﺤﻴﺢ ﺑـﺪﻳﻊﺍﻟﺰﻣـﺎﻥ ﻓﺮﻭﺯﺍﻧﻔـﺮ‪ ،‬ﭼـﺎپ ﺷﺸـﻢ‪ ،‬ﻋﻠﻤـﻲ ﻭ‬
‫ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1379‬‬
‫ــ ﺭﻳﺎﺽ ﺍﻟﺴﻴﺎﺣﻪ؛ ﺯﻳﻦﺍﻟﻌﺎﺑﺪﻳﻦ ﺷﻴﺮﻭﺍﻧﻲ‪ ،‬ﺗﺼﺤﻴﺢ ﺣﺎﻣﺪ ﺭﺑﺎﻧﻲ‪ ،‬ﺳﻌﺪﻱ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1361‬‬
‫ــ ﺳﺮﭼﺸﻤﻪ ﺗﺼﻮﻑ ﺩﺭ ﺍﻳﺮﺍﻥ؛ ﺳﻌﻴﺪ ﻧﻔﻴﺴﻲ‪ ،‬ﭼﺎپ ﻫﻔﺘﻢ‪ ،‬ﻣﺮﻭﻱ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1368‬‬
‫ــ ﺳﻠﺴﻠﻪﻫﺎﻱ ﺻﻮﻓﻴﻪ ﺍﻳﺮﺍﻥ؛ ﻧﻮﺭﺍﻟﺪﻳﻦ ﻣﺪﺭﺱ ﭼﻬﺎﺭﺩﻫﻲ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺑﺘﻮﻧﻚ‪ ،‬ﺑﻲﺟﺎ ‪.1360‬‬
‫ــ ﺳﻤﺎﻉ ﺩﺭ ﺗﺼﻮﻑ؛ ﺍﺳﻤﺎﻋﻴﻞ ﺣﺎﻛﻤﻲ‪ ،‬ﭼﺎپ ﭘﻨﺠﻢ‪ ،‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1373‬‬
‫ــ ﺷﺎﺧﻪ ﺯﺭﻳﻦ؛ ﺟﻴﻤﺰ ﺟﺮﺝ ﻓﺮﻳﺰﺭ‪ ،‬ﺗﺮﺟﻤﺔ ﻛﺎﻇﻢ ﻓﻴﺮﻭﺯﻣﻨﺪ‪ ،‬ﭼﺎپ ﺩﻭﻡ‪ ،‬ﺁﮔﺎﻩ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1384‬‬
‫ــ ﺷﺎﻫﻨﺎﻣﻪ؛ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﻓﺮﺩﻭﺳﻲ‪ ،‬ﺑﺮ ﺍﺳﺎﺱ ﻧﺴﺨﻪ ﻣﺴﻜﻮ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﻗﻘﻨﻮﺱ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1378‬‬
‫ــ ﺷﻤﻨﻴﺴﻢ؛ ﻣﻴﺮﭼﺎ ﺍﻟﻴﺎﺩﻩ‪ ،‬ﺗﺮﺟﻤﺔ ﻣﺤﻤﺪﻛﺎﻇﻢ ﻣﻬﺎﺟﺮﻱ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺍﺩﻳﺎﻥ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1387‬‬
‫ــ ﻋﺮﻓﺎﻥ)ﺑﺨﺶ ﺍﻭﻝ ﺷﻤﻨﻴﺴﻢ(؛ ﺟﻼﻝﺍﻟـﺪﻳﻦ ﺁﺷـﺘﻴﺎﻧﻲ‪ ،‬ﭼـﺎپ ﺩﻭﻡ‪ ،‬ﺷـﺮﻛﺖ ﺳـﻬﺎﻣﻲ ﺍﻧﺘﺸـﺎﺭ‪،‬‬
‫ﺗﻬﺮﺍﻥ ‪.1376‬‬
 ‫ﻣﻄﺎﻟﻌﺎﺕ ﻋﺮﻓﺎﻧﻲ‬
‫ﺷﻤﺎﺭﻩ ﻧﻬﻢ‬
‫‪216‬‬ ‫ﺑﻬﺎﺭ ﻭ ﺗﺎﺑﺴﺘﺎﻥ ‪88‬‬

‫ــ ﻓﺮﻫﻨﮓ ﺩﻫﺨﺪﺍ؛ ﻋﻠﻲﺍﻛﺒﺮ ﺩﻫﺨﺪﺍ‪ ،‬ﭼـﺎپ ﺩﻭﻡ)ﻭﻳـﺮﺍﻳﺶ ﺟﺪﻳـﺪ(‪ ،‬ﺩﺍﻧﺸـﮕﺎﻩ ﺗﻬـﺮﺍﻥ‪ ،‬ﺗﻬـﺮﺍﻥ‬
‫‪.1377‬‬
‫ــ ﻗﻠﻨﺪﺭﻧﺎﻣﻪ؛ ﺧﻄﻴﺐ ﻓﺎﺭﺳﻲ‪ ،‬ﺗﺼﺤﻴﺢ ﺣﻤﻴﺪ ﺯﺭﻳﻦﻛﻮﺏ‪ ،‬ﭼﺎپ ﺍﻭﻝ‪ ،‬ﺗﻮﺱ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1362‬‬
‫ــ ﻛﺸﻒ ﺍﻟﻤﺤﺠﻮﺏ؛ ﻋﻠﻲ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﻫﺠـﻮﻳﺮﻱ‪ ،‬ﻣﻘﺪﻣـﻪ ﻭ ﺗﺼـﺤﻴﺢ ﻣﺤﻤـﻮﺩ ﻋﺎﺑـﺪﻱ‪ ،‬ﭼـﺎپ‬
‫ﺩﻭﻡ‪ ،‬ﺳﺮﻭﺵ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1384‬‬
‫ــ ﮔﻮﻧﻪﻫﺎﻱ ﺳﺤﺮ ﻭ ﺟﺎﺩﻭﻱ ﺍﻭﻟﻴﻪ ﺩﺭ ﻣﻴﺎﻥ ﺑﺸﺮ ﺍﺑﺘﺪﺍﻳﻲ؛ ﻳﻮﺳﻒ ﻓﻀـﺎﻳﻲ‪ ،‬ﻣﺠﻠـﻪ ﭼﻴﺴـﺘﺎ‪ ،‬ﺳـﺎﻝ‬
‫ﻫﺸﺘﻢ‪ ،‬ﺷﻤﺎﺭﻩ ‪ ،2‬ﺁﺑﺎﻥ ‪.1369‬‬
‫ــ ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ؛ ﺟﻼﻝﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻠﺨﻲ ﻣﻮﻟﻮﻱ‪ ،‬ﺗﺼﺤﻴﺢ ﺭﻳﻨﻮﻟﺪ ﺍ‪ .‬ﻧﻴﻜﻠﺴﻮﻥ‪ ،‬ﭼﺎپ ﻫﺸﺘﻢ‪،‬‬
‫ﻣﻮﻟﻲ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1368‬‬
‫ــ ﻣﺼﺒﺎﺡ ﺍﻟﻬﺪﺍﻳﻪ ﻭ ﻣﻔﺘﺎﺡ ﺍﻟﻜﻔﺎﻳﻪ؛ ﻋﺰﺍﻟﺪﻳﻦ ﻣﺤﻤﻮﺩ ﻛﺎﺷﺎﻧﻲ‪ ،‬ﻣﻘﺪﻣﻪ ﻭ ﺗﺼﺤﻴﺢ ﺟـﻼﻝﺍﻟـﺪﻳﻦ‬
‫ﻫﻤﺎﻳﻲ‪ ،‬ﭼﺎپ ﺷﺸﻢ‪ ،‬ﻫﻤﺎ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1381‬‬
‫ــ ﻣﻌﺮﻓﻲ ﺁﻳﻴﻦ ﺷﻤﻨﻲ ﺩﺭ ﺁﻣﺮﻳﻜﺎﻱ ﺟﻨﻮﺑﻲ؛ ﻣﻬﺮﺍﻥ ﻛﻨﺪﺭﻱ‪ ،‬ﻣﺠﻠﻪ ﻧﺎﻣﻪ ﻓﺮﻫﻨﮓ‪ ،‬ﺳـﺎﻝ ﻫﺸـﺘﻢ‪،‬‬
‫ﺷﻤﺎﺭﻩ ﺍﻭﻝ‪ ،‬ﺳﺎﺯﻣﺎﻥ ﻓﺮﻫﻨﮓ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﺳﻼﻣﻲ‪ ،‬ﺑﻬﺎﺭ ‪.1377‬‬
‫ــ ﻣﻘﺎﻻﺕ ﺷﻤﺲ؛ ﺷﻤﺲﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺗﺒﺮﻳﺰﻱ‪ ،‬ﻭﻳﺮﺍﻳﺶ ﺟﻌﻔﺮ ﻣﺪﺭﺱ ﺻﺎﺩﻗﻲ‪ ،‬ﭼﺎپ ﻫﺸـﺘﻢ‪،‬‬
‫ﻣﺮﻛﺰ‪ ،‬ﺗﻬﺮﺍﻥ ‪.1386‬‬
‫ــ ﻣﻨﺎﻗﺐ ﺍﻟﻌﺎﺭﻓﻴﻦ؛ ﺷﻤﺲﺍﻟﺪﻳﻦ ﺍﺣﻤﺪ ﺍﻓﻼﻛﻲ‪ ،‬ﺗﺼﺤﻴﺢ ﺗﺤﺴﻴﻦ ﺑﺎﺯﻳﺠﻲ‪ ،‬ﺩﻧﻴﺎﻱ ﻛﺘﺎﺏ‪ ،‬ﺗﻬﺮﺍﻥ‬
‫‪.1362‬‬
‫ــ ﻧﻤﺎﻳﺶﻫﺎﻱ ﺁﻳﻴﻨﻲ؛ ﺭﻛﻦﺍﻟﺪﻳﻦ ﺧﺴـﺮﻭﻱ‪ ،‬ﻣﺠﻠـﻪ ﭼﻴﺴـﺘﺎ‪ ،‬ﺳـﺎﻝ ﭘـﻨﺠﻢ‪ ،‬ﺷـﻤﺎﺭﻩ ‪ 5‬ﻭ‪ ،6‬ﺩﻱ ﻭ‬
‫ﺑﻬﻤﻦ ‪.1366‬‬
‫ــ ﻫﻔﺖ ﺍﻭﺭﻧﮓ؛ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺟـﺎﻣﻲ‪ ،‬ﺑـﻪ ﻛﻮﺷـﺶ ﻣـﺪﺭﺱ ﺭﺿـﻮﻱ‪ ،‬ﭼـﺎپ ﭘـﻨﺠﻢ‪ ،‬ﺳـﻌﺪﻱ‪،‬‬
‫ﺑﻲﺟﺎ‪.1368 ،‬‬