‫‪٢‬‬ ‫‪....................................................................................................... ..........................................................................................

‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

 ‫ﭼﻮﻥ ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺭﺑﺎﺭﻩ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎﺳﺖ ﻭ ﺑﻴﺶ ﺍﺯ‬
‫ﻫﻤﻪ ﺑﺎ ﺑﺎﻧﻮﺍﻥ ﺑﺴﺘﮕﻲ ﺩﺍﺭﺩ ﺁﻧﺮﺍ ﺑﺒﺎﻧﻮﺍﻥ ﭘﺎﻛﺪﻳﻦ‬
‫ﻛﺴﺮﻭﻱ‬ ‫ﺍﺭﻣﻐﺎﻥ ﻣﻴﮕﺮﺩﺍﻧﻢ‪.‬‬

‫ﻧﻮﺷﺘﻪ‬
‫ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪١٣٢٢‬‬ ‫ﭼﺎﭖ ﻧﺨﺴﺖ‬

‫‪١٣٢٤‬‬ ‫ﭼﺎﭖ ﺩﻭﻡ‬
‫ﺗﻬﺮﺍﻥ ـ ﭼﺎﭘﺨﺎﻧﻪ ﭘﻴﻤﺎﻥ‬
‫‪٤‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺍﻳﻦ ﺩﻓﺘﺮ‬

‫ﻣﺎ ﭼﻮﻥ ﺑﺮﺁﻧﻴﻢ ﻛﻪ ﺑﻨﻴﺎﺩ ﺯﻧﺪﮔﺎﻧﻲ ﺁﺩﻣﻲ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺑﺮﻭﻱ ﭘﺎﻳﻪ ﺁﻣﻴﻐﻬﺎ ﮔﺰﺍﺭﺩﻩ‬
‫ﺷﻮﺩ‪ ،‬ﺑﺎ ﻫﻤﻪ ﻧﺎﺩﺍﻧﻴﻬﺎ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﻭ ﺑﻬﺮ ﻧﺎﻣﻴﻜﻪ ﺑﺎﺷﺪ ﺩﺭ ﺟﻨﮓ ﻣﻴﺒﺎﺷﻴﻢ‪ .‬ﺟﻨﮓ ﻣﺎ ﺑﺎ‬
‫ﺑﺪﻳﻬﺎ ﻭ ﻧﺎﺩﺍﻧﻴﻬﺎﺳﺖ ﻛﻪ ﺩﺭﻓﺶ ﺍﻓﺮﺍﺷﺘﻪ ﺳﺨﺖ ﻣﻴﻜﻮﺷﻴﻢ ﻭ ﺍﺯ ﭘﺎﻱ ﻧﺨﻮﺍﻫﻴﻢ ﻧﺸﺴﺖ‬
‫ﺗﺎ ﭘﻴﺮﻭﺯ ﮔﺮﺩﻳﻢ‪ .‬ﻭ ﭼﻮﻥ ﻳﻜﺮﺷﺘﻪ ﺑﺰﺭﮔﻲ ﺍﺯ ﻧﺎﺩﺍﻧﻴﻬﺎ ﭘﻨﺪﺍﺭﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻧﻴﺴﺖ ﻛﻪ ﺩﺭ‬
‫ﻣﻴﺎﻥ ﺗﻮﺩﻩ ﻫﺎ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ‪ ،‬ﺍﻳﻨﺴﺖ ﺑﺎ ﺁﻧﻬﺎ ﻧﻴﺰ ﺩﺭﻧﺒﺮﺩﻳﻢ ﻭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺩﺭﺑﺎﺭﻩ ﺁﻧﻬﺎ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﻛﺘﺎﺏ ﻧﺨﺴﺖ ﺑﺮﻭﻳﻪ ﮔﻔﺘﺎﺭﻫﺎﻳﻲ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪ ﭘﺮﭼﻢ ﺑﭽﺎﭖ ﻣﻴﺮﺳﻴﺪ ﻛﻪ‬
‫ﻧﺎﺍﻧﺠﺎﻡ ﻣﺎﻧﺪ‪ ،‬ﺳﭙﺲ ﺩﺭ ﺳﺎﻝ ‪ ١٣٢٢‬ﺑﺮﻭﻳﻪ ﻛﺘﺎﺏ ﭼﺎﭖ ﻳﺎﻓﺖ‪ .‬ﭼﻮﻥ ﻧﺴﺨﻪ ﻫﺎﻱ ﺁﻥ‬
‫ﺩﺭ ﻫﻤﺎﻥ ﻣﻮﻗﻊ ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮﻓﺖ ﻭ ﻛﺴﺎﻧﻲ ﺍﺯ ﺗﻬﺮﺍﻥ ﻭ ﺷﻬﺮﺳﺘﺎﻧﻬﺎ ﺁﻧﺮﺍ ﻣﻴﺨﻮﺍﺳﺘﻨﺪ‪،‬‬
‫ﺍﻳﻨﺴﺖ ﺩﻭﺑﺎﺭﻩ ﺑﭽﺎﭖ ﺩﻭﻡ ﺁﻥ ﺑﺮﺧﺎﺳﺘﻴﻢ‪.‬‬
‫ﺩﻓﺘﺮ ﭘﺮﭼﻢ‬
‫‪٥‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺑﻨﺪ ‪ ١٤‬ـ ﺑﺨﺶ ﻳﻜﻢ ـ ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ‬

‫‪٦‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻫﺮ ﻛﺎﺭﻱ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﺭﺍﻫﺶ ﻭ ﺑﺎ ﺍﻓﺰﺍﺭﺵ ﻛﺮﺩ‬

‫»ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ« ﻛﻪ ﻛﺘﺎﺑﻴﺴﺖ ﻫﻤﻪ ﺳﺨﻨﺎﻥ ﻣﺎ ﺭﺍ ﺩﺭ ﺑﺮ ﺩﺍﺷﺘﻪ )ﻭ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ(‪ ،‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﮔﻔﺘﻪ ﻫﺎ‬
‫ﺩﺭ ﺁﻥ ﻧﻴﺎﺯ ﺑﺸﺮﺡ ﺩﺭﺍﺯﻱ ﺩﺍﺭﺩ‪ .‬ﺑﺎ ﺁﻧﻜﻪ ﺩﺭ ﺧﻮﺩ ﻛﺘﺎﺏ ﺩﺭ ﺯﻳﺮ ﻫﺮ ﺷﻤﺎﺭﻩ ﺍﻱ ﺷﺮﺣﻲ ﺑﺮﺍﻱ ﺁﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﺎﺯ‬
‫ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺑﺸﺮﺡ ﺩﺭﺍﺯﺗﺮﻱ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳﺖ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﺑﺮﺍﻱ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺷﺮﺣﻲ ﺩﺭ ﺩﻓﺘﺮ ﺟﺪﺍﮔﺎﻧﻪ‬
‫ﻣﻴﻨﻮﻳﺴﻴﻢ‪.‬‬
‫ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺷﺮﺡ ﺑﺮﺧﻲ ﺍﺯ ﺟﻤﻠﻪ ﻫﺎﻱ ﺷﻤﺎﺭﻩ ‪ ١٤‬ﺍﺳﺖ ﻛﻪ ﺯﻳﺮﻋﻨﻮﺍﻥ »ﻫﺮﻛﺎﺭﻱ ﺭﺍ ﺑﺎﻳﺪ ﺍﺯ‬
‫ﺭﺍﻫﺶ ﻭ ﺑﺎ ﺍﻓﺰﺍﺭﺵ ﻛﺮﺩ« ﺁﻏﺎﺯ ﻣﻲ ﻳﺎﺑﺪ‪.‬‬
‫ﻣﺎ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻳﻢ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻫﻤﻪ ﭘﻨﺪﺍﺭﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻣﺴﺖ‪ ،‬ﺑﮕﻔﺘﮕﻮ ﮔﺰﺍﺭﻳﻢ‪ .‬ﻭﻟﻲ ﺍﺯ ﺁﻧﭽﻪ‬
‫ﺑﮕﻔﺘﮕﻮ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ ﺣﺎﻝ ﺁﻧﺪﻳﮕﺮﻫﺎ ﻧﻴﺰ ﺩﺍﻧﺴﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﭘﺎﻳﻪ ﻫﻤﻪ ﺍﻳﻦ ﮔﻔﺘﮕﻮﻫﺎ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ‪:‬‬
‫ﻳﻜﻲ ﺁﻧﻜﻪ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺯ ﺭﻭﻱ ﻳﻚ ﺁﻳﻴﻨﻲ ﻣﻴﮕﺮﺩﺩ ﻭ ﺁﻥ ﺁﻳﻴﻦ ﻫﻴﭽﮕﺎﻩ ﺩﻳﮕﺮ ﻧﺸﻮﺩ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ‬
‫ﻣﺮﺩﻣﺎﻥ ﺁﻧﺮﺍ ﻧﻴﻚ ﺷﻨﺎﺳﻨﺪ ﻭ ﺩﺭ ﻛﺎﺭﻫﺎ ﻭ ﻛﻮﺷﺸﻬﺎﻱ ﺧﻮﺩ ﺑﺪﻳﺪﻩ ﮔﻴﺮﻧﺪ‪ ،‬ﻭ ﺑﭽﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻥ‬
‫ﺁﻳﻴﻨﺴﺖ ﺩﻝ ﻧﺒﻨﺪﻧﺪ ﻭ ﺑﺂﻧﻬﺎ ﻧﺰﺩﻳﻚ ﻧﺸﻮﻧﺪ‪ ،‬ﻭﮔﺮﻧﻪ ﺭﻧﺠﻬﺎﺷﺎﻥ ﺑﻴﻬﻮﺩﻩ ﺷﺪﻩ ﻭ ﺧﻮﺩ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﭘﺲ ﺍﻓﺘﻨﺪ‪ .‬ﻓﺎﻝ‬
‫ﻭ ﭘﻴﺸﮕﻮﻳﻲ ﻭ ﺟﺎﺩﻭﮔﺮﻱ ﻭ ﺩﻋﺎﻧﻮﻳﺴﻲ ﻭ ﻣﺎﻧﻨﺪﻩ ﻫﺎﻱ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ ﺟﻬﺎﻧﺴﺖ‪.‬‬
‫ﺩﻳﮕﺮﻱ ﺍﻳﻨﻜﻪ ﺑﺨﺶ ﺑﺰﺭﮔﻲ ﺍﺯ ﺩﻳﻦ ﺷﻨﺎﺧﺘﻦ ﻫﻤﺎﻥ ﺁﻳﻴﻦ ﺧﺪﺍﺳﺖ‪ .‬ﺩﺭ ﺩﻳﻦ ﭼﻨﺎﻧﻜﻪ ﺧﺪﺍ ﺭﺍ ﻣﻴﺸﻨﺎﺳﻴﻢ‬
‫ﺑﺎﻳﺪ ﺁﻳﻴﻦ ﺍﻭ ﺭﺍ ﻧﻴﺰ ﺑﺸﻨﺎﺳﻴﻢ‪ .‬ﺍﻳﻦ ﻓﻴﺮﻭﺯﻱ ﺑﺰﺭﮔﻲ ﺩﺭ ﺟﻬﺎﻧﺴﺖ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺁﻳﻴﻦ ﺧﺪﺍ ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻴﻢ‪» :‬ﺁﻳﻴﻦ‬
‫ﮔﺮﺩﺵ ﺟﻬﺎﻥ« ﺭﺍ‪ ،‬ﺑﺸﻨﺎﺳﻨﺪ‪.‬‬
‫ﺍﻳﻨﺴﺖ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﻛﺴﺎﻧﻴﻜﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﺩﻳﻦ ﺭﺍ ﺑﺪﺍﻧﻨﺪ ﻭ ﺍﺯ ﺁﻳﻴﻦ ﺟﻬﺎﻥ ﺁﮔﺎﻩ ﺑﺎﺷﻨﺪ ﺑﻬﺘﺮﻳﻦ‬
‫ﺭﺍﻩ ﺧﻮﺍﻧﺪﻥ ﻫﻤﺎﻥ ﻛﺘﺎﺏ »ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ« ﻣﻴﺒﺎﺷﺪ‪.‬‬
‫ﺩﻓﺘﺮ ﭘﺮﭼﻢ‬
‫‪٧‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺯﻋﻔﺮ ﺟﻨﻲ ﺑﺎ ﺳﭙﺎﻩ ﺧﻮﺩ )ﺩﺭ ﻣﻴﺪﺍﻥ ﻛﺮﺑﻼ(‬

 ‫ﺑﻨﺎﻡ ﭘﺎﻙ ﺁﻓﺮﻳﺪﮔﺎﺭ‬
‫ﭘﻴﺸﮕﻮﻳﻲ ﻭ ﻓﺎﻟﮕﻴﺮﻱ ﻭ ﺭﻣﻞ ﻭ ﺳﺘﺎﺭﻩﺷﻤﺎﺭﻱ ﻭ ﻛﻒ ﺑﻴﻨﻲ ﻭ ﭼﻬﺮﻩ ﺑﻴﻨﻲ‬
‫ﻭ ﺟﺎﺩﻭﮔﺮﻱ ﻭ ﺍﻓﺴﻮﻧﮕﺮﻱ ﻭ ﺷﻌﺒﺪﻩ ﺑﺎﺯﻱ ﻭ ﺩﻋﺎﻧﻮﻳﺴﻲ ﻭ ﺟﻨﮕﻴﺮﻱ ﻭ‬
‫ﮔﻔﺘﮕﻮ ﺑﺎ ﻣﺮﺩﮔﺎﻥ ﻭ ﻣﺮﻭﺍ ﻭ ﻣﺮﻏﻮﺍ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﻛﺎﺭﻫﺎﻱ ﺯﻳﺎﻧﻤﻨﺪ‬
‫ﻭ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ ﺳﭙﻬﺮ ﺍﺳﺖ‪ ،‬ﻭ ﭼﻮﻥ ﺳﺮﭼﺸﻤﻪ ﺁﻧﻬﺎ ﭘﻨﺪﺍﺭ ﻣﻲﺑﺎﺷﺪ ﻫﻤﻪ‬
‫ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺯﻳﺮ ﻋﻨﻮﺍﻥ »ﭘﻨﺪﺍﺭﻫﺎ« ﮔﺮﺩ ﺁﻭﺭﺩﻩﺍﻳﻢ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺍﺯ ﺭﻭﻱ‬
‫ﭼﺒﻮﺩ ﺑﭽﻨﺪ ﺭﺷﺘﻪ ﺍﺳﺖ ﻣﺎ ﻫﺮ ﺭﺷﺘﻪ ﺭﺍ ﺟﺪﺍ ﮔﺮﻓﺘﻪ ﺩﺭ ﮔﻔﺘﺎﺭ ﺟﺪﺍﮔﺎﻧﻪ‬
‫ﻛﺴﺮﻭﻱ‬ ‫ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﺭﺍﻧﺪ‪.‬‬

‫ﮔﻔﺘﺎﺭ ﻳﻜﻢ‬
‫ﺁﻳﺎ ﺗﻮﺍﻥ ﭘﻴﺸﮕﻮﻳﻲ ﻛﺮﺩ؟‪..‬‬
‫ﺁﻳﺎ ﺗﻮﺍﻥ ﭘﻴﺸﮕﻮﻳﻲ ﻛﺮﺩ؟‪ ..‬ﺗﻮﺍﻥ ﺍﺯ ﺁﻳﻨﺪﻩ ﻳﺎ ﺍﺯ ﻧﺎﭘﻴﺪﺍ ﺁﮔﺎﻩ ﮔﺮﺩﻳﺪ؟‪ ..‬ﺁﻳﺎ ﺩﺭﺁﺩﻣﻲ ﭼﻨﺎﻥ ﻧﻴﺮﻭﻳﻲ ﻫﺴﺖ؟‪ ..‬ﻳﺎ ﺩﺭ ﺑﻴﺮﻭﻥ‬
‫ﭼﻨﻴﻦ ﺭﺍﻫﻲ ﻳﺎﻓﺘﻪ ﺷﻮﺩ؟‪..‬‬
‫ﺑﺎﻳﻦ ﭘﺮﺳﺸﻬﺎ ﺟﺰ ﭘﺎﺳﺦ »ﻧﻪ« ﻧﺘﻮﺍﻥ ﺩﺍﺩ‪ :‬ﭘﻴﺸﮕﻮﻳﻲ ﻧﺘﻮﺍﻥ ﻛﺮﺩ‪ ،‬ﺍﺯ ﺁﻳﻨﺪﻩ ﻳﺎ ﺍﺯ ﻧﺎﭘﻴﺪﺍ ﺁﮔﺎﻩ ﻧﺘﻮﺍﻥ ﮔﺮﺩﻳﺪ‪ ،‬ﺩﺭ ﺁﺩﻣﻲ ﭼﻨﺎﻥ‬
‫ﻧﻴﺮﻭﻳﻲ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺑﻴﺮﻭﻥ ﭼﻨﻴﻦ ﺭﺍﻫﻲ ﻳﺎﻓﺘﻪ ﻧﺸﻮﺩ‪.‬‬
‫ﻭﻟﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻳﻜﺮﺷﺘﻪ ﻛﺎﺭﻫﺎﻳﻲ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺭﻭﺍﺝ ﻣﻲﺩﺍﺭﺩ ﻭ ﻣﺎ ﺍﺯ ﻳﻜﺎﻳﻚ ﺁﻧﻬﺎ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﺭﺍﻧﺪ‪:‬‬

‫‪١‬ـ ﭘﻴﺸﮕﻮﻳﻲ‪:‬‬
‫ﺍﻳﻦ ﺁﺭﺯﻭ ﺩﺭ ﻧﻬﺎﺩ ﻫﺮﻛﺴﻲ ﻧﻬﺎﺩﻩ ﻛﻪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻩ ﺑﺎﺷﺪ ﻭ ﻛﺎﺭﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﭘﻴﺶ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺑﺪﺍﻧﺪ‪ .‬ﻳﻚ ﭘﻴﺸﺂﻣﺪ‬
‫ﺑﺰﺭﮔﻲ ﻛﻪ ﭘﻴﺶ ﺁﻳﺪ )ﻫﻤﭽﻮﻥ ﺟﻨﮓ ﻛﻨﻮﻧﻲ( ﻫﺮﻛﺲ ﺩﺭ ﺟﺴﺘﺠﻮﻱ ﭘﺎﻳﺎﻥ ﺁﻥ ﺑﻮﺩﻩ ﺁﺭﺯﻭﻱ ﺩﺍﻧﺴﺘﻦ ﺁﻧﺮﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬
‫ﻭﻟﻲ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﭼﻨﺎﻥ ﻧﻴﺮﻭﻳﻲ ﺩﺭ ﺁﺩﻣﻲ‪ ،‬ﻭ ﻳﺎ ﺍﻓﺰﺍﺭﻱ ﺩﺭ ﺑﻴﺮﻭﻥ ﻧﻴﺴﺖ ﻭ ﺍﻳﻦ ﻧﺸﺪﻧﻴﺴﺖ ﻛﻪ ﻛﺴﻲ ﺁﻳﻨﺪﻩ ﺭﺍ ﺑﺪﺍﻧﺪ ﻭ‬
‫ﻳﺎ ﺍﺯ ﻧﺎﭘﻴﺪﺍ ﺁﮔﺎﻩ ﮔﺮﺩﺩ‪.‬‬
‫ﻼ ﻳﻚ ﭘﺰﺷﻚ ﮔﺎﻫﻲ ﺍﺯ ﺩﻳﺪﻥ ﺣﺎﻝ ﺑﻴﻤﺎﺭﻱ ﺗﻮﺍﻧﺪ ﺩﺍﻧﺴﺖ ﻛﻪ‬
‫ﺁﺭﻱ ﺗﻮﺍﻥ ﺍﺯ ﺩﻳﺪﻥ ﺑﺮﺧﻲ ﭼﻴﺰﻫﺎ ﺑﻨﺘﻴﺠﻪ ﺁﻧﻬﺎ ﭘﻲ ﺑﺮﺩ‪ .‬ﻣﺜ ﹰ‬
‫ﺁﻳﺎ ﺑﻬﺒﻮﺩ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻳﺎ ﺧﻮﺍﻫﺪ ﻣﺮﺩ‪ .‬ﺩﺭ ﺟﻨﮕﻲ ﻛﻪ ﻣﻴﺎﻧﻪ ﺩﻭ ﺩﻭﻟﺖ ﺩﺭ ﻣﻲﮔﻴﺮﺩ‪ ،‬ﺍﮔﺮ ﻛﺴﻲ ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﻧﻴﺮﻭﻱ ﻫﺮ ﺩﻭﻟﺘﻲ ﻭ‬
‫ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﭘﺎﻓﺸﺎﺭﻱ ﺗﻮﺩﻩﻫﺎﻱ ﺁﻧﻬﺎ ﻭ ﺍﺯ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺁﮔﺎﻩ ﺑﺎﺷﺪ‪ ،‬ﺑﺂﺳﺎﻧﻲ ﺗﻮﺍﻧﺪ ﭘﺎﻳﺎﻥ ﺟﻨﮓ ﺭﺍ ﺩﺭﻳﺎﺑﺪ ﻭ ﻓﻴﺮﻭﺯ ﺍﺯ ﻧﺎﻓﻴﺮﻭﺯ‬
‫ﺑﺸﻨﺎﺳﺪ‪ .‬ﻣﺎ ﻫﻤﻴﺸﻪ ﺍﺯ ﺁﻣﺪﻥ ﻭ ﻧﻴﺎﻣﺪﻥ ﺑﺎﺭﺍﻥ ﺑﻔﺮﺍﻭﺍﻧﻲ ﻳﺎ ﻛﻤﻴﺎﺑﻲ ﺧﻮﺍﺭﺑﺎﺭ ﺩﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﭘﻲ ﻣﻲﺑﺮﻳﻢ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﺭﺍ ﺗﻮﺍﻥ ﺩﺍﻧﺴﺖ‪ .‬ﻟﻴﻜﻦ ﺍﻳﻨﻬﺎ ﭘﻴﺶﺑﻴﻨﻲ ﺍﺳﺖ ﻧﻪ ﭘﻴﺸﮕﻮﻳﻲ‪ .‬ﺑﺎﻳﺪ ﺟﺪﺍﻳﻲ ﮔﺰﺍﺷﺖ ﻣﻴﺎﻧﻪ ﭘﻴﺶﺑﻴﻨﻲ ﻭ ﭘﻴﺸﮕﻮﻳﻲ‪ .‬ﺩﻭﺑﺎﺭﻩ‬
‫ﻣﻲﮔﻮﻳﻢ‪ :‬ﭘﻴﺸﮕﻮﻳﻲ ﻧﺸﺪﻧﻴﺴﺖ‪ .‬ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﭙﻴﺸﮕﻮﻳﻲ ﺑﺮﻣﻲﺧﻴﺰﻧﺪ ﺍﺯ ﻧﺎﺗﻮﺍﻧﻲ ﺭﻭﺍﻧﻬﺎﻱ ﺍﻳﺸﺎﻧﺴﺖ‪ .‬ﮔﺎﻫﻲ ﻫﻢ ﺷﻴﺎﺩﺍﻧﻲ ﺍﺯ ﺍﻳﻦ‬
‫ﺭﺍﻩ ﺳﻮﺩ ﺟﻮﻳﻨﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﻓﺮﻳﻔﺘﻪ ﭘﻮﻝ ﮔﻴﺮﻧﺪ‪ .‬ﺗﺎ ﭼﻬﺎﺭ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﺗﻬﺮﺍﻥ »ﺻﻔﺎ« ﻧﺎﻣﻲ ﺭﺍ ﻣﻲﺩﻳﺪﻡ ﻛﻪ ﺑﺨﺎﻧﻪﻫﺎ ﻣﻲﺭﻓﺖ ﻭ ﺑﺎ‬
‫ﭘﻴﺸﮕﻮﻳﻲ ﭘﻮﻟﻬﺎ ﺍﺯ ﻣﺮﺩﻡ ﻣﻲﮔﺮﻓﺖ‪.‬‬
‫‪٩‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺭﻭﺯﻱ ﻫﻢ ﺑﻨﺰﺩ ﻣﻦ ﺁﻣﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺍﺯ ﺁﻳﻨﺪﻩ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭﻱ ﻣﻲﮔﻔﺖ‪ ،‬ﮔﻔﺘﻢ‪ :‬ﺍﮔﺮ ﺷﻤﺎ ﮔﺬﺷﺘﻪ ﻣﺮﺍ ﺑﮕﻮﻳﻴﺪ ﻭ ﻣﻦ ﺭﺍﺳﺖ‬
‫ﻳﺎﺑﻢ ﺁﻳﻨﺪﻩ ﺭﺍ ﻫﻢ ﺑﺎﻭﺭ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪ .‬ﮔﻔﺖ‪ :‬ﺷﻤﺎ ﺍﺯ ﻧﮋﺍﺩ ﭘﺎﺩﺷﺎﻫﻲ ﻫﺴﺘﻴﺪ‪ .‬ﮔﻔﺘﻢ‪ :‬ﺧﺎﻧﺪﺍﻥ ﻣﺎ ﺳﻴﺪ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﮔﻔﺖ‪ :‬ﺍﺯ ﺳﻮﻱ‬
‫ﻣﺎﺩﺭ ﺑﺂﻥ ﭘﺎﺩﺷﺎﻩ ﻣﻲﺭﺳﻴﺪ‪ .‬ﮔﻔﺘﻢ‪ :‬ﻧﺎﻣﺶ ﭼﻪ ﻣﻲﺑﻮﺩﻩ؟‪ ..‬ﺩﺭ ﭼﻪ ﺯﻣﺎﻧﻲ ﭘﺎﺩﺷﺎﻫﻲ ﻣﻲﻛﺮﺩﻩ؟‪ ..‬ﭘﺎﺳﺨﻲ ﻧﺘﻮﺍﻧﺴﺖ ﻭ ﭼﻮﻥ ﺍﺯ ﻣﻦ‬
‫ﺳﺮﺩﻱ ﻣﻲﺩﻳﺪ ﺑﺮﺧﺎﺳﺖ ﻭ ﺭﻓﺖ‪.‬‬
‫ﻛﺴﺎﻧﻲ ﻣﻲﭘﻨﺪﺍﺭﻧﺪ ﺍﮔﺮ ﻳﻜﻲ ﺳﺨﺘﻴﻬﺎ ﺑﺨﻮﺩ ﺩﻫﺪ )ﺭﻳﺎﺿﺖ ﻛﺸﺪ( ﺩﺭﻭ ﻧﻴﺮﻭﻳﻲ ﺑﺮﺍﻱ ﺩﺍﻧﺴﺘﻦ ﺁﻳﻨﺪﻩ ﻭ ﺁﮔﺎﻩ ﺑﻮﺩﻥ ﺍﺯ‬
‫ﻧﺎﭘﻴﺪﺍ ﭘﺪﻳﺪ ﺁﻳﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎ ﻛﺴﻲ ﺭﺍ ﻧﻤﻲﺷﻨﺎﺳﻴﻢ ﻛﻪ ﺑﺎ ﺳﺨﺘﻲ ﻛﺸﻲ ﭼﻨﺎﻥ ﻧﻴﺮﻭﻳﻲ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﻫﺮﭼﻪ‬
‫ﻣﻲﺷﻨﻮﻳﻢ ﻻﻓﺴﺖ‪.‬‬
‫ﻓﻼﻥ ﻗﻄﺐ ﻣﻲﮔﻔﺘﻪ ﻛﻪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻫﺴﺖ‪ ،‬ﻭﻟﻲ ﺩﻟﻴﻠﻲ ﺑﺮﺍﺳﺘﻲ ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻲﺑﻮﺩﻩ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺯﻣﺎﻥ ﻣﺎ ﻗﻄﺒﻬﺎ‬
‫ﻓﺮﺍﻭﺍﻧﻨﺪ ﻭ ﺳﺨﺘﻲ ﻛﺸﻴﺪﮔﺎﻥ ﺑﺴﻴﺎﺭ ﻣﻲﺑﺎﺷﻨﺪ‪ .‬ﺑﻴﺎﺯﻣﺎﻳﻴﺪ ﺁﻳﺎ ﺍﺯ ﺣﺎﻝ ﺟﻬﺎﻥ ﺩﺭ ﺩﻩ ﺳﺎﻝ ﺩﻳﮕﺮ ﻣﺎ ﺭﺍ ﺁﮔﺎﻩ ﺗﻮﺍﻧﻨﺪ ﮔﺮﺩﺍﻧﻴﺪ؟!‪..‬‬
‫ﻼ ﻳﻜﻲ ﺑﺮﻭﻱ ﻳﻜﭙﺎ‬
‫ﻛﺴﺎﻧﻲ ﺣﺎﻝ ﺟﻮﻛﻴﺎﻥ ﻫﻨﺪ ﺭﺍ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻩ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﺟﻮﻛﻴﺎﻥ ﺳﺨﺘﻴﻬﺎﻱ ﺗﻮﺍﻧﻔﺮﺳﺎﻳﻲ ﺑﺨﻮﺩ ﺩﻫﻨﺪ‪ .‬ﻣﺜ ﹰ‬
‫ﺍﻳﺴﺘﺪ ﻭ ﺳﺎﻟﻬﺎ ﻫﻤﭽﻨﺎﻥ ﺑﺴﺮ ﺩﻫﺪ‪ .‬ﺩﻳﮕﺮﻱ ﺑﺎ ﻳﻜﺪﺳﺖ ﺍﺯ ﺩﺭﺧﺖ ﺁﻭﻳﺰﺍﻥ ﺑﺎﺷﺪ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﻫﻤﭽﻨﺎﻥ ﻣﺎﻧﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ‬
‫ﺳﺨﺘﻲ ﻛﺸﻴﻬﺎ ﻧﻴﺮﻭﻳﻲ ﺩﺭ ﺍﻳﺸﺎﻥ ﭘﺪﻳﺪ ﺁﻳﺪ ﻛﻪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻩ ﺑﺎﺷﻨﺪ ﻭ ﻧﺎﭘﻴﺪﺍ ﺩﺍﻧﻨﺪ ﻭ ﺍﺯ ﺭﺍﺯ ﻫﺮﻛﺴﻲ ﺁﮔﺎﻫﻲ ﺩﻫﻨﺪ‪.‬‬
‫ﻣﻲﮔﻮﻳﻢ‪ :‬ﺟﻮﻛﻴﺎﻥ ﺍﺯ ﻣﺎ ﺩﻭﺭﻧﺪ ﻭ ﻣﺎ ﺍﺯ ﺣﺎﻝ ﺁﻧﺎﻥ ﻧﻴﻚ ﺁﮔﺎﻩ ﻧﻴﺴﺘﻴﻢ‪ .‬ﺁﻧﭽﻪ ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﺍﻳﺸﺎﻥ ﻣﻲﺷﻨﻮﻳﻢ ﺍﺯ ﺯﺑﺎﻥ ﺍﻳﻦ ﻭ‬
‫ﺁﻧﺴﺖ ﻛﻪ ﺑﺎﻭﺭ ﻧﺘﻮﺍﻥ ﻛﺮﺩ‪ .‬ﻣﺮﺩﻡ ﺩﺭ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻴﺰﻫﺎ ﺩﺭﻭﻍ ﺑﺴﻴﺎﺭ ﮔﻮﻳﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﻓﺮﻳﺐ ﺩﻫﻨﺪ‪ .‬ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ‬
‫ﺩﺭﻭﻍ ﻧﮕﻮﻳﻨﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﺁﻥ ﻧﭙﺮﻫﻴﺰﻧﺪ‪ .‬ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﻣﺎ ﺑﺎﺭﻫﺎ ﺁﺯﻣﻮﺩﻩﺍﻳﻢ‪.‬‬
‫ﺍﺯ ﺁﻧﺴﻮ ﻣﺎ ﻣﻲﺑﻴﻨﻴﻢ ﺍﮔﺮ ﺟﻮﻛﻴﺎﻥ ﻧﺎﭘﻴﺪﺍ ﺩﺍﻧﺴﺘﻨﺪﻱ ﻭ ﻳﺎ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻩ ﺑﻮﺩﻧﺪﻱ ﻣﺮﺩﻡ ﺑﺮﺧﻮﺭﺩﺍﺭﻳﻬﺎﻱ ﺑﺰﺭﮔﻲ ﺍﺯ ﺍﻳﺸﺎﻥ‬
‫ﻛﺮﺩﻧﺪﻱ‪ .‬ﺑﺎﻳﺴﺘﻲ ﺩﺭ ﺩﺭﮔﺎﻩ ﺁﻧﺎﻥ ﻫﻤﻴﺸﻪ ﺍﻧﺒﻮﻫﻲ ﺑﺎﺷﺪ ﻭ ﻣﺮﺩﻡ ﻫﺰﺍﺭﻫﺎ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺍﻳﺸﺎﻥ ﮔﺮﺩ ﺁﻳﻨﺪ ﻭ ﺍﺯ ﭘﻴﺸﮕﻮﻳﻴﻬﺎﺷﺎﻥ ﺳﻮﺩ‬
‫ﺟﻮﻳﻨﺪ‪.‬‬
‫ﺩﻳﮕﺮﺍﻥ ﺑﻤﺎﻧﻨﺪ ﺩﻭﻟﺘﻬﺎ ﺗﻮﺍﻧﺴﺘﻨﺪﻱ ﺳﻮﺩﻫﺎﻱ ﺑﺰﺭﮔﻲ ﺍﺯ ﺁﻧﺎﻥ ﺟﻮﻳﻨﺪ‪ .‬ﺩﻭﻟﺖ ﺍﻧﮕﻠﻴﺲ ﻛﻪ ﺳﺮﺯﻣﻴﻦ ﺟﻮﻛﻴﺎﻥ ﺩﺭ ﺩﺳﺖ‬
‫ﺍﻭﺳﺖ ﺗﻮﺍﻧﺴﺘﻲ ﺑﺎ ﭘﺮﺳﻴﺪﻥ ﺍﺯ ﺁﻧﺎﻥ ﺣﺎﻝ ﺩﻳﮕﺮ ﺩﻭﻟﺘﻬﺎ ﺭﺍ ﺑﺪﺍﻧﺪ ﻭ ﺍﺯ ﺭﺍﺯﻫﺎﻱ ﻧﻬﺎﻥ ﺍﻳﺸﺎﻥ ﺁﮔﺎﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭ ﻫﻤﻴﻦ ﺟﻨﮓ ﻛﻪ ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﺑﺎﺯ ﻣﻴﺎﻧﻪ ﺍﻧﮕﻠﻴﺲ ﻭ ﺭﻭﺱ ﻭ ﺁﻣﺮﻳﻜﺎ ﺑﺎ ﺁﻟﻤﺎﻥ ﻭ ﺍﻳﺘﺎﻟﻴﺎ ﻭ ﮊﺍﭘﻮﻥ ﻣﻲﺭﻭﺩ‪ ،‬ﻣﺎ ﺩﻳﺪﻳﻢ ﻛﻪ‬
‫ﺩﺭ ﺳﺎﻝ ﺩﻭﻡ ﺟﻨﮓ ﮊﺍﭘﻮﻥ ﻛﻪ ﺗﺎ ﺁﻧﺮﻭﺯ ﺑﻲﻳﻜﺴﻮ ﻣﻲﺑﻮﺩ ﻧﺎﮔﻬﺎﻥ ﺑﻪ ﺭﺯﻡ ﺁﻏﺎﺯ ﻛﺮﺩ ﻭ ﺑﻪ ﻣﺎﻟﻴﺰﻱ ﻭ ﺩﻳﮕﺮ ﺳﺮﺯﻣﻴﻨﻬﺎﻱ ﺯﻳﺮﺩﺳﺖ‬
‫ﺍﻧﮕﻠﻴﺲ ﻭ ﺁﻣﺮﻳﻜﺎ ﺗﺎﺧﺖ ﺑﺮﺩﻩ ﭘﻴﺸﺮﻓﺖ ﺑﺴﻴﺎﺭﻱ ﻛﺮﺩ‪ .‬ﺍﻧﮕﻠﻴﺴﻬﺎ ﺷﻜﺴﺘﻬﺎﻱ ﭘﻴﺎﭘﻲ ﺧﻮﺭﺩﻧﺪ ﻭ ﺍﻳﻦ ﻛﺎﺭ ﺑﺂﻧﺎﻥ ﮔﺮﺍﻥ ﺍﻓﺘﺎﺩ‪ .‬ﺩﺭ‬
‫ﭘﺎﺭﻟﻤﺎﻥ ﺑﻪ ﻣﺴﺘﺮ ﭼﺮﭼﻴﻞ ﻧﺨﺴﺖ ﻭﺯﻳﺮ ﺍﻧﮕﻠﻴﺲ ﺳﺨﺖ ﮔﺮﻓﺘﻨﺪ ﻛﻪ ﻧﺰﺩﻳﻚ ﺑﻮﺩ ﺑﺮ ﺳﺮ ﻫﻤﺎﻥ‪ ،‬ﻛﺎﺑﻴﻨﻪﺍﺵ ﺑﻴﻔﺘﺪ‪ .‬ﻣﺴﺘﺮ ﭼﺮﭼﻴﻞ‬
‫ﭼﻨﻴﻦ ﮔﻔﺖ ﻛﻪ ﮔﻤﺎﻥ ﺟﻨﮓ ﻭ ﺭﺯﻡ ﺑﮋﺍﭘﻮﻥ ﻛﻤﺘﺮ ﻣﻲﺑﺮﺩﻩ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﺑﺴﻴﺞ ﺩﺭﺳﺘﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻩ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻮﺍﻥ ﭘﺮﺳﻴﺪ‪ :‬ﭼﺮﺍ ﻣﺴﺘﺮ ﭼﺮﭼﻴﻞ ﻧﺨﻮﺍﺳﺘﻪ ﺑﻮﺩﻩ ﺍﺯ ﻫﻨﺮ ﺟﻮﻛﻴﺎﻥ ﻫﻨﺪ ﺳﻮﺩ ﺟﻮﻳﺪ ﻭ ﺍﺯ ﺁﻫﻨﮓ ﮊﺍﭘﻮﻥ ﺁﮔﺎﻩ ﮔﺮﺩﺩ‬
‫ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﻧﺎﮔﻪ ﮔﻴﺮ ﻧﺒﺎﺷﺪ؟!‪ ..‬ﺑﺎﻳﺪ ﺩﻳﺪ ﺁﻳﺎ ﭼﺮﭼﻴﻞ ﻛﻮﺗﺎﻫﻲ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻳﺎ ﺩﺍﺳﺘﺎﻥ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﺟﻮﻛﻴﺎﻥ ﺩﺭﻭﻏﺴﺖ؟!‪ ..‬ﺁﻳﺎ‬
‫ﻛﺪﺍﻡ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﺩﻭ ﺭﺍ ﺗﻮﺍﻥ ﭘﺬﻳﺮﻓﺖ ؟!‪..‬‬
‫ﺍﻣﺮﻭﺯ ﺍﺯ ﺁﺭﺯﻭﻫﺎﻱ ﻫﺮ ﺩﻭﻟﺘﻲ ﭘﻲﺑﺮﺩﻥ ﺑﺮﺍﺯﻫﺎﻱ ﻧﻬﺎﻧﻲ ﺩﻭﻟﺘﻬﺎﻱ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﭼﻨﺎﻧﻜﻪ ﻣﻲﺩﺍﻧﻴﻢ ﺩﺭ ﺭﺍﻩ ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺟﺎﺳﻮﺱ ﻫﺎ ﻣﻲﻓﺮﺳﺘﻨﺪ ﻭ ﭘﻮﻝ ﻫﺎﻱ ﮔﺰﺍﻑ ﺑﻴﺮﻭﻥ ﻣﻲﺭﻳﺰﻧﺪ‪ .‬ﻣﺎ ﻣﻲﭘﺮﺳﻴﻢ‪ :‬ﺍﮔﺮ ﺩﺍﺳﺘﺎﻥ ﺟﻮﻛﻴﺎﻥ ﺭﺍﺳﺘﺴﺖ ﭼﻪ ﻧﻴﺎﺯ ﺑﻪ ﺁﻥ‬
‫‪١٠‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﭘﻮﻝ ﺭﻳﺨﺘﻨﻬﺎ ﻭ ﺭﻧﺞ ﺑﺮﺩﻧﻬﺎﺳﺖ؟!‪ ..‬ﭼﺮﺍ ﺍﻳﻦ ﻧﻤﻲﻛﻨﻨﺪ ﻛﻪ ﻫﺮ ﺩﻭﻟﺘﻲ ﻳﻚ ﻳﺎ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺁﻥ ﺟﻮﻛﻴﺎﻥ ﺭﺍ ﻣﺰﺩﻭﺭ ﮔﻴﺮﺩ ﻭ ﺍﺯ‬
‫ﺩﺍﻧﺴﺘﻪﻫﺎﻱ ﺍﻭ ﺑﻬﺮﻩ ﺟﻮﻳﺪ؟!‪ ..‬ﭼﺮﺍ ﺩﻭﻟﺖ ﺍﻧﮕﻠﻴﺲ ﺍﺯ ﺁﻥ ﺟﻮﻛﻴﺎﻥ ﺩﺭ »ﺍﻧﺘﻠﺠﻨﺲ ﺳﺮﻭﻳﺲ« ﺑﻜﺎﺭ ﻧﻤﻲﮔﻤﺎﺭﺩ؟!‪..‬‬
‫ﺷﻨﻴﺪﻩﺍﻳﻢ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻥ ﺟﻮﻛﻴﺎﻥ ﮔﺪﺍﻳﻲ ﻛﻨﻨﺪ‪ .‬ﺑﺎ ﻛﺎﺭﻫﺎﻳﻲ ﺷﮕﻔﺖ ﻧﮕﺎﻩ ﻣﺮﺩﻡ ﺭﺍ ﺑﺴﻮﻱ ﺧﻮﺩ ﻛﺸﻨﺪ ﻭ ﺍﺯ ﺁﻧﺎﻥ ﭘﻮﻝ‬
‫ﺧﻮﺍﻫﻨﺪ‪ .‬ﻫﻤﻴﻦ ﻧﻤﻮﻧﻪ ﭘﺴﺘﻲ ﺍﻳﺸﺎﻧﺴﺖ‪ .‬ﻳﻜﺪﺳﺘﻪ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﭘﺴﺖ ﺑﺎﺷﻨﺪ ﻛﻪ ﺩﺭ ﺟﺎﻳﻲ ﻫﻤﭽﻮﻥ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺭﻭﺯﻱ ﺧﻮﺩ ﺭﺍ‬
‫ﺩﺭﻧﻴﺎﻭﺭﻧﺪ ﻭ ﺩﺳﺖ ﺑﺴﻮﻱ ﺍﻳﻦ ﻭ ﺁﻥ ﻳﺎﺯﻧﺪ‪ .‬ﺁﻳﺎ ﻧﺘﻴﺠﻪ ﺳﺨﺘﻲﻛﺸﻴﻬﺎ ﺍﻳﻦ ﺑﺎﻳﺴﺘﻲ ﺑﻮﺩ؟!‪..‬‬
‫ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺧﻮﺩ ﺍﻳﺮﺍﺩﻳﺴﺖ ﻛﻪ ﻛﺴﺎﻧﻲ ﺑﺎ ﺩﺍﻧﺴﺘﻦ ﻧﺎﭘﻴﺪﺍ ﻭ ﺁﮔﺎﻫﻲ ﺍﺯ ﺁﻳﻨﺪﻩ‪ ،‬ﺧﻮﺩ ﺳﻮﺩ ﻧﺠﻮﻳﻨﺪ ﻭ ﺍﺯ ﮔﺪﺍﻳﻲ ﺑﻲﻧﻴﺎﺯ‬
‫ﻧﮕﺮﺩﻧﺪ‪ .‬ﻳﻚ ﺟﻮﻛﻲ ﺍﮔﺮ ﺁﻳﻨﺪﻩ ﻣﻲﺩﺍﻧﺪ ﻭ ﺍﺯ ﻧﺎﭘﻴﺪﺍ ﺁﮔﺎﻫﺴﺖ ﭼﺮﺍ ﺟﺎﻱ ﻳﻚ ﮔﻨﺠﻲ ﺭﺍ ﺍﺯ ﮔﻨﺠﻬﺎﻱ ﻧﻬﺎﻥ ﺩﺭ ﺯﻣﻴﻦ ﻧﺸﻨﺎﺳﺪ ﻭ‬
‫ﺑﺎ ﺩﺭﺁﻭﺭﺩﻥ ﺁﻥ ﺗﻮﺍﻧﮕﺮ ﻭ ﺑﻲﻧﻴﺎﺯ ﻧﮕﺮﺩﺩ؟!‪ ..‬ﭼﺮﺍ ﺑﺎ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺩﺯﺩﺍﻥ ﻭ ﺟﺎﻳﮕﺎﻩ ﺩﺯﺩﻳﺪﻩ ﺷﺪﻩﻫﺎ ﭘﻮﻟﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺍﺯ ﻣﺮﺩﻡ ﺑﺪﺳﺖ‬
‫ﻧﻴﺎﻭﺭﺩ؟!‪ ..‬ﭼﺮﺍ ﺑﺎ ﭘﻴﺶ ﺑﻴﻨﻲ ﺍﺯ ﮔﺮﺍﻧﻲ ﻓﻼﻥ ﻛﺎﻻ ﺑﻴﻚ ﺩﺍﺩ ﻭ ﺳﺘﺪﻱ ﺑﺮﻧﺨﻴﺰﺩ ﻭ ﺳﻮﺩ ﮔﺰﺍﻓﻲ ﭘﻴﺪﺍ ﻧﻜﻨﺪ؟!‪..‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺩﺭﺧﺖ ﺭﺍ ﺍﺯ ﻣﻴﻮﻩﺍﺵ ﺷﻨﺎﺳﺪ‪ .‬ﻳﻚ ﺟﻮﻛﻲ ﻫﺮ ﺳﺨﺘﻲ ﺑﺨﻮﺩ ﻣﻴﺪﻫﺪ ﺑﺪﻫﺪ‪ ،‬ﻫﺮ ﻛﺎﺭﻱ‬
‫ﻣﻲﻛﻨﺪ ﺑﻜﻨﺪ‪ ،‬ﻫﻤﺎﻧﻜﻪ ﺩﺭ ﭘﺎﻳﺎﻥ ﻛﺎﺭﺵ ﺩﺳﺖ ﺑﮕﺪﺍﻳﻲ ﻣﻲﻳﺎﺯﺩ ﺩﻟﻴﻞ ﺑﺮﻧﺪﻩ ﺑﻪ ﺑﻴﭙﺎﻳﻲ ﻭ ﺑﻴﻬﻮﺩﮔﻲ ﻛﺎﺭﻫﺎﻱ ﺍﻭﺳﺖ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﭘﻴﺸﮕﻮﻳﻲ ﻳﻜﻲ ﺍﺯ ﻫﻮﺳﻬﺎ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﺑﻴﻤﺎﺭﻱ ﻣﻐﺰﻱ ﺁﺩﻣﻴﺴﺖ‪ .‬ﺑﺎﺭﻫﺎ ﻛﺴﺎﻧﻲ ﺑﭙﻴﺸﮕﻮﻳﻲ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺁﻧﺮﺍ ﺩﺭ‬
‫ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﭘﺮﺍﻛﻨﻨﺪ‪ .‬ﻭﻟﻲ ﺗﺎﻛﻨﻮﻥ ﻫﺮﻛﺴﻲ ﻫﺮ ﭘﻴﺸﮕﻮﻳﻲ ﻛﺮﺩﻩ ﺩﺭﻭﻍ ﺩﺭﺁﻣﺪﻩ‪.‬‬
‫ﺷﻤﺎ ﻳﻚ ﭘﻴﺸﮕﻮﻳﻲ ﻧﺸﺎﻥ ﻧﺘﻮﺍﻧﻴﺪ ﺩﺍﺩ ﻛﻪ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺩﻳﮕﺮ ﺍﺳﺖ ﻛﻪ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻧﺸﺪﻧﻴﺴﺖ‪.‬‬
‫ﻣﺮﺩﻡ ﺍﺯ ﻫﺮ ﭘﻴﺸﮕﻮﻳﻲ ﻳﻜﺠﺎﻳﺶ ﺭﺍ ﻛﻪ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪﻩ ﮔﻴﺮﻧﺪ ﻭ ﺍﺯ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮﺵ ﭼﺸﻢ ﭘﻮﺷﻨﺪ‪ .‬ﺑﺮﺍﻱ ﻣﺜﻞ ﻳﻜﻲ ﺭﺍ ﻳﺎﺩ‬
‫ﻣﻲﻛﻨﻢ‪:‬‬
‫ﺩﺭ ﺳﺎﻝ ‪ ١٩١٤‬ﻣﻴﻼﺩﻱ ﻛﻪ ﺟﻨﮓ ﺟﻬﺎﻧﮕﻴﺮ ﺁﻏﺎﺯ ﻳﺎﻓﺖ ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻱ ﺍﺭﻭﭘﺎ ﻳﻚ ﭘﻴﺸﮕﻮﻳﻲ ﺭﺍ ﺍﺯ ﺗﻮﻟﺴﺘﻮﻱ ﻓﻴﻠﺴﻮﻑ ﺑﻨﺎﻡ‬
‫ﺭﻭﺱ ﭼﺎﭖ ﻛﺮﺩﻧﺪ ﻛﻪ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎﻱ ﻓﺎﺭﺳﻲ ﻧﻴﺰ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻧﺪ ﻭ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﺍﺭﺯﺵ ﺑﺴﻴﺎﺭﻱ ﺑﺂﻥ ﺩﺍﺩﻧﺪ‪ .‬ﻣﻦ ﺍﻳﻨﻚ‬
‫ﻛﻮﺗﺎﻫﺸﺪﻩ ﺁﻧﺮﺍ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﻋﺼﺮ ﺟﺪﻳﺪ ﻣﻲﺁﻭﺭﻡ‪:‬‬
‫»ﺍﺷﺘﻌﺎﻝ ﺑﺰﺭﮔﻲ ﺩﺭ ﺍﺭﻭﭘﺎ ﺗﻘﺮﻳﺒﹰﺎ ﺩﺭ ﺳﺎﻝ ‪ ١٩١٣‬ﺷﺮﻭﻉ ﺷﺪﻩ ﻭ ﺍﺑﺘﺪﺍﻱ ﺷﺮﻭﻉ ﺁﻥ ﺍﺯ ﻣﻤﺎﻟﻚ ﺟﻨﻮﺏ ﺷﺮﻗﻲ ﺍﺭﻭﭘﺎ ﺧﻮﺍﻫﺪ‬
‫ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺁﺗﺶ ﻛﻢﻛﻢ ﺑﺎﻻ ﮔﺮﻓﺘﻪ ﻭ ﺗﻤﺎﻡ ﺍﺭﻭﭘﺎ ﺭﺍ ﺩﺭ ﺳﺎﻝ ‪ ١٩١٤‬ﻓﺮﺍ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﺁﻧﺴﺎﻝ ﻣﻦ ﺗﻤﺎﻡ ﻗﻄﻌﻪ ﺍﺭﻭﭘﺎ ﺭﺍ‬
‫ﻳﻜﭙﺎﺭﭼﻪ ﺁﺗﺶ ﻭ ﺧﻮﻥ ﻣﻲﺑﻴﻨﻢ ﻭ ﻧﺎﻟﻪﻫﺎﻱ ﺟﺎﻧﺴﻮﺯ ﺍﺯ ﻣﻴﺪﺍﻧﻬﺎﻱ ﺟﻨﮕﻬﺎﻱ ﺧﻴﻠﻲ ﺧﻮﻧﻴﻦ ﻣﻲﺷﻨﻮﻡ‪ .‬ﻭﻟﻲ ﺩﺭ ﺳﺎﻝ ‪ ١٩١٥‬ﻳﻜﻨﻔﺮ‬
‫ﺁﺩﻡ ﻏﺮﻳﺒﻲ ﺍﺯ ﻧﺎﺣﻴﻪ ﺷﻤﺎﻝ ﻇﻬﻮﺭ ﻣﻲﻛﻨﺪ ﻭ ﺍﻳﻦ ﺁﺩﻡ ﻣﺜﻞ ﻧﺎﭘﻠﺌﻮﻥ ﺛﺎﻧﻲ ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺷﺨﺺ ﻳﻚ ﻧﻈﺎﻣﻲ‬
‫ﺧﻴﻠﻲ ﻣﺎﻫﺮ ﻳﺎ ﻧﻮﻳﺴﻨﺪﻩ ﻗﺎﺑﻠﻲ ﻧﻴﺴﺖ ﻭﻟﻲ ﻣﻤﺎﻟﻚ ﺍﺭﻭﭘﺎ ﺩﺭ ﭼﻨﮓ ﺍﻭ ﺧﻮﺍﻫﻨﺪ ﺍﻓﺘﺎﺩ‪ .‬ﺗﺎ ‪ ١٩٢٥‬ﺧﺎﺗﻤﻪ ﺍﻳﻦ ﺍﺷﺘﻌﺎﻝ ﺑﺰﺭﮒ ﺍﺑﺘﺪﺍﻱ‬
‫ﻳﻚ ﻗﺮﻥ ﺟﺪﻳﺪﻱ ﺩﺭ ﺳﻴﺎﺳﺖ ﺩﻧﻴﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺩﻭﻝ ﻣﺨﺘﻠﻔﻪ ﺩﻧﻴﺎ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﻣﻴﺸﻮﻧﺪ ﻭ ﺗﻤﺎﻡ ﺩﻧﻴﺎ ﺣﺎﻝ ﻳﻚ ﻣﻤﻠﻜﺖ‬
‫ﻣﺘﺤﺪﻩ ﺭﺍ ﺑﻬﻢ ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﺍﺯ ﻣﻠﻞ ﻣﺨﺘﻠﻔﻪ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﺑﺎﺷﺪ‪«.‬‬
‫ﻣﺠﻠﻪ »ﺍﺳﻔﻴﺮ« ﻟﻨﺪﻥ ﺍﻳﻨﺮﺍ ﭼﺎﭖ ﻛﺮﺩﻩ ﻭ ﻧﻮﺷﺘﻪ ﺑﻮﺩ‪» :‬ﻣﻲﮔﻮﻳﻨﺪ ﻫﻤﻪ ﺍﻳﻦ ﭘﻴﺸﮕﻮﻳﻲ ﺭﺍ ﺑﻨﻈﺮ ﺍﻋﻠﻴﺤﻀﺮﺕ ﺍﻣﭙﺮﺍﺗﻮﺭ ﺭﻭﺱ‬
‫ﺭﺳﺎﻧﻴﺪﻩ ﺍﻧﺪ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺑﺮﺍﻱ ﺍﻣﭙﺮﺍﺗﻮﺭ ﺁﻟﻤﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩ ﻭ ﺍﻭ ﺑﺴﻴﺎﺭ ﺩﺭ ﺷﮕﻔﺖ ﺑﻮﺩﻩ‪«.‬‬
‫ﺍﻳﻨﺮﺍ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﻭ ﻣﻬﻨﺎﻣﻪﻫﺎ ﺑﭽﺎﭖ ﺭﺳﺎﻧﻴﺪﻩ ﮔﻔﺘﻨﺪ‪ :‬ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪﻩ‪ .‬ﺯﻳﺮﺍ ﺟﻨﮓ ﺩﺭ ﺳﺎﻝ ‪ ١٩١٤‬ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪﻩ‪،‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺍﻭ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﺷﻤﺎ ﻧﻴﻚ ﺍﻧﺪﻳﺸﻴﺪ ﺧﻮﺍﻫﻴﺪ ﻓﻬﻤﻴﺪ ﻫﻤﻪ ﺩﺭﻭﻍ ﺩﺭﺁﻣﺪﻩ‪.‬‬
‫‪١١‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﭼﻪ ﺍﻭ ﺁﻏﺎﺯ ﺟﻨﮓ ﺭﺍ ﺍﺯ ﺳﺎﻝ ‪ ١٩١٣‬ﮔﻔﺘﻪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺩﺭ ‪ ١٩١٤‬ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺭﻭﺯﻧﺎﻣﻪ ﻧﻮﻳﺴﺎﻥ ﺍﺯ ﺑﺲ ﺧﻮﺷﺸﺎﻥ‬
‫ﻣﻲﺁﻣﺪ ﻳﻚ ﺳﺎﻝ ﺟﺪﺍﻳﻲ ﺭﺍ ﺑﺪﻳﺪﻩ ﻧﻤﻲﮔﺮﻓﺘﻨﺪ‪.‬‬
‫ﺁﻥ »ﺁﺩﻡ ﻏﺮﻳﺒﻲ« ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٩١٥‬ﺍﺯ ﺷﻤﺎﻝ ﺑﻴﺮﻭﻥ ﺧﻮﺍﺳﺘﻲ ﺁﻣﺪ ﻭ ﻫﻤﻪ ﻛﺸﻮﺭﻫﺎ ﺭﺍ ﺩﺭ ﭼﻨﮓ ﺧﻮﺍﺳﺘﻲ ﺩﺍﺷﺖ‪ ،‬ﻛﻪ‬
‫ﺑﻮﺩ ﻭ ﭘﺲ ﭼﺮﺍ ﺑﻴﺮﻭﻥ ﻧﻴﺎﻣﺪ؟!‪ ..‬ﺩﺭ ﭘﺎﻳﺎﻥ ﺟﻨﮓ ﻧﻮﻳﺪ ﺳﻴﺎﺳﺖ ﺗﺎﺯﻩﺍﻱ ﺑﺮﺍﻱ ﺟﻬﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﻴﻜﺒﺎﺭ ﺩﺭﻭﻍ‬
‫ﺩﺭﺁﻣﺪﻩ‪.‬‬
‫ﺍﻳﻨﺴﺖ ﻧﻤﻮﻧﻪﺍﻱ ﺍﺯ ﭘﻴﺸﮕﻮﻳﻴﻬﺎ ﻭ ﺩﺭﻭﻍ ﺩﺭﺁﻣﺪﻥ ﺁﻧﻬﺎ ﻭ ﺧﻮﺩ ﺷﮕﻔﺘﺴﺖ ﻛﻪ ﻫﻤﭽﻮﻥ ﺗﻠﺴﺘﻮﻱ ﻣﺮﺩﻱ ﺑﭽﻨﻴﻦ ﻛﺎﺭﻱ‬
‫ﺑﺮﺧﺎﺳﺘﻪ؟!‪..‬‬
‫ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﻛﺠﺎ ﻣﻲﮔﻔﺘﻪ؟!‪ ..‬ﺍﮔﺮ ﭘﻴﺶﺑﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﻨﮕﻮﻧﻪ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ ،‬ﻭ ﺍﮔﺮ ﭘﻴﺸﮕﻮﻳﻴﺴﺖ ﺍﺯ ﻛﺠﺎ ﻭ ﺑﺎ ﭼﻪ ﻧﻴﺮﻭﻳﻲ‬
‫ﺁﻧﺮﺍ ﺩﺍﻧﺴﺘﻪ؟!‪..‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺑﺎﻳﺪ ﮔﻔﺖ ﻫﻮﺳﻬﺎﻱ ﺁﺩﻣﻲ ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮ ﻧﻴﺴﺖ ﻭ ﻳﻜﻤﺮﺩﻱ ﭼﻮﻥ ﺭﻧﺠﻬﺎ ﺑﺨﻮﺩ ﺩﺍﺩ ﻭ ﺗﻠﺴﺘﻮﻱ ﮔﺮﺩﻳﺪ ﺩﺭ‬
‫ﺁﻧﺰﻣﺎﻧﺶ ﻧﻴﺰ ﻫﻮﺳﻬﺎﻳﻲ ﺗﻮﺍﻧﺪ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺁﻧﺰﻣﺎﻥ ﻧﻴﺰ ﺑﺎﺯﻳﭽﻪﻫﺎﻳﻲ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬
‫ﺍﻳﻦ ﺑﻴﻤﺎﺭﻱ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺟﻨﮓ ﻓﺰﻭﻧﻲ ﻳﺎﺑﺪ ﻭ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﮔﺮﻳﺒﺎﻧﮕﻴﺮ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﻛﺴﺎﻥ ﺑﻨﺎﻡ ﮔﺮﺩﺩ‪.‬‬
‫ﺍﻳﻦ ﺟﻨﮕﻲ ﻛﻪ ﺍﺯ ﭘﻨﺠﺴﺎﻝ ﺑﺎﺯ ﺩﺭ ﻣﻴﺎﻥ ﺩﻭﻟﺘﻬﺎﻱ ﺑﺰﺭﮒ ﻣﻴﺮﻭﺩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﭼﻨﺪ ﺳﺎﻝ ﻫﻢ ﭘﻴﺎﭘﻲ ﭘﻴﺸﮕﻮﻳﻴﻬﺎ ﺷﺪﻩ ﻭ ﺩﺭ‬
‫ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﻧﻮﺷﺘﻪ ﮔﺮﺩﻳﺪﻩ ﻭ ﻫﻤﻪ ﺁﻧﻬﺎ ﭘﻮﭺ ﻭ ﺑﻴﭙﺎ ﺩﺭﺁﻣﺪﻩ‪ ،‬ﻭ ﺟﺎﻱ ﺍﻓﺴﻮﺳﺴﺖ ﻛﻪ ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺑﺎﺯ ﻣﺮﺩﻡ ﺍﺭﺟﻲ ﺑﭙﻴﺸﮕﻮﻳﻲ‬
‫ﻣﻲﮔﺰﺍﺭﻧﺪ ﻭ ﺑﺎﺯ ﻓﺮﻳﺐ ﻓﺮﻳﺒﻜﺎﺭﺍﻥ ﺭﺍ ﻣﻲﺧﻮﺭﻧﺪ‪.‬‬
‫ﭘﺎﺭﺳﺎﻝ ﻳﻜﻲ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻱ ﻓﺎﺭﺳﻲ ﺯﻳﺮ ﻋﻨﻮﺍﻥ »ﻳﻚ ﭘﻴﺸﮕﻮﻳﻲ ﺁﺳﻤﺎﻧﻲ« ﮔﻔﺘﺎﺭﻱ ﻧﻮﺷﺖ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻛﻪ ﺻﻔﻴﻌﻠﻴﺸﺎﻩ‬
‫ﺩﺭ ﺗﻔﺴﻴﺮ ﺧﻮﺩ ﺑﻘﺮﺁﻥ ﻛﻪ ﺑﺎ ﺷﻌﺮ ﺍﺳﺖ ﺩﺭ ﻣﻌﻨﻲ ﺁﻳﻪ »ﻳﻤﺤﻮﺍﷲ ﻣﺎﻳﺸﺎﺀ« ﻳﻚ ﭘﻴﺸﮕﻮﻳﻲ ﻛﺮﺩﻩ ﺑﺪﻳﻨﺴﺎﻥ‪:‬‬
‫ﺑﮕﺬﺭﺩ ﭼﻮﻥ ﺍﺯ ﺷﻤﺎﺭ ﺭﻭﺯﮔﺎﺭ‬ ‫ﺳﻴﺼﺪﻭﺷﺼﺖ ﻭﺳﻪﺍﻟﻒﺍﻧﺪﺭﻣﺪﺍﺭ‬
‫ﺩﻭﺭ ﺩﻳﮕﺮ ﺛﺒﺖ ﮔﺮﺩﺩ ﺩﺭ ﻧﻈﺎﻡ‬ ‫ﺩﻭﺭﻩ ﮔﻴـﺘـﻲ ﺳﺮ ﺁﻳﺪ ﺑﺎﻟﺘـﻤﺎﻡ‬
‫ﺭﻭﺯﻧﺎﻣﻪﻧﻮﻳﺲ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺷﻌﺮﻫﺎ ﭘﻴﺸﮕﻮﻳﻴﺴﺖ ﻛﻪ ﺩﺭ ﺳﺎﻝ ‪ ١٣٦٣‬ﻛﻪ ﺩﻭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺍﺳﺖ ﻳﻜﺪﻭﺭ ﻧﻮﻳﻦ ﺩﺭ ﺟﻬﺎﻥ‬
‫ﺁﻏﺎﺯ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﻣﻲﮔﻮﻳﻢ‪ :‬ﺍﻳﻨﺪﻭ ﺷﻌﺮ ﻣﻌﻨﺎﻱ ﺭﻭﺷﻨﻲ ﻧﻤﻲﺩﺍﺭﺩ‪ .‬ﭼﻪ ﺍﻭ ﻣﻲﮔﻮﻳﺪ‪» :‬ﺳﻴﺼﺪ ﻭ ﺷﺼﺖ ﻭ ﺳﻪ ﺍﻟﻒ«‪ ،‬ﻭ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﻛﻪ‬
‫ﺧﻮﺍﺳﺘﺶ ‪ ٣٦٣٠٠٠‬ﺍﺳﺖ ﻳﺎ ‪ .١٣٦٣‬ﺁﻧﮕﺎﻩ ﺍﻭ ﻣﻲﮔﻮﻳﺪ‪» :‬ﺩﻭﺭ ﺩﻳﮕﺮ ﺛﺒﺖ ﮔﺮﺩﺩ ﺩﺭ ﻧﻈﺎﻡ«‪ ،‬ﻭ ﻧﻤﻴﮕﻮﻳﺪ ﻛﻪ ﺁﻥ ﺩﻭﺭ ﭼﻴﺴﺖ؟!‪..‬‬
‫ﭼﻪ ﺩﻳﮕﺮﮔﻮﻧﻴﻬﺎﻳﻲ ﺩﺭ ﺟﻬﺎﻥ ﺭﺥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ؟!‪ ..‬ﺍﺯ ﭼﻪ ﺭﺍﻩ ﺭﺥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ؟!‪ ..‬ﻣﻲﺑﺎﻳﺴﺖ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﮕﻮﻳﺪ ﺗﺎ ﺍﺯ ﺳﺨﻨﺶ ﭼﻴﺰﻱ‬
‫ﻓﻬﻤﻴﺪﻩ ﺷﻮﺩ‪.‬‬
‫ﺍﺯ ﺁﻧﺴﻮﻱ ﺁﻳﺎ ﺻﻔﻴﻌﻠﻴﺸﺎﻩ ﺍﻳﻦ ﺁﮔﺎﻫﻲ ﺭﺍ ﺍﺯ ﻛﺠﺎ ﺁﻭﺭﺩﻩ؟!‪ ..‬ﺍﮔﺮ ﺍﺯ ﺁﻳﻪ ﻗﺮﺁﻥ ﺍﺳﺖ ﺍﺯ ﻛﺠﺎﻱ ﺁﻥ ﭼﻨﻴﻦ ﻣﻌﻨﺎﻳﻲ‬
‫ﺩﺭﻣﻲﺁﻳﺪ؟!‪ ..‬ﻣﮕﺮ ﺁﻳﻪﻫﺎﻱ ﻗﺮﺁﻥ ﭼﻴﺴﺘﺎﻧﺴﺖ ﻛﻪ ﻳﻜﻲ ﺑﻔﻬﻤﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﻧﻔﻬﻤﻨﺪ؟!‪ ..‬ﺍﮔﺮ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﮔﻔﺘﻪ ﭘﺲ ﭼﻪ ﺑﺴﺘﮕﻲ‬
‫ﺑﺘﻔﺴﻴﺮ ﻗﺮﺁﻥ ﺩﺍﺷﺘﻪ؟!‪ ..‬ﺁﻧﮕﺎﻩ ﺍﻭ ﺧﻮﺩ ﺍﺯ ﻛﺠﺎ ﺩﺍﻧﺴﺘﻪ؟!‪..‬‬
‫ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺷﮕﻔﺘﺴﺖ ﻛﻪ ﺧﻮﺩ ﺁﻭﺭﻧﺪﻩ ﻗﺮﺁﻥ ﺍﺯ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﺑﻴﺰﺍﺭﻱ ﺟﺴﺘﻪ »ﻻ ﺍﻋﻠﻢ ﺍﻟﻐﻴﺐ« ﮔﻮﻳﺪ‪ ،‬ﻭ ﺻﻔﻴﻌﻠﻴﺸﺎﻩ ﺍﺯ ﻫﻤﺎﻥ‬
‫ﻗﺮﺁﻥ ﻧﺎﭘﻴﺪﺍﺩﺍﻥ ﮔﺮﺩﺩ ﻭ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻫﻲ ﺩﻫﺪ‪.‬‬
‫‪١٢‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺻﻔﻴﻌﻠﻴﺸﺎﻩ ﺍﺯ »ﺳﺮﺁﻣﺪﻥ ﺩﻭﺭ ﮔﻴﺘﻲ« ﺳﺨﻦ ﻣﻲﺭﺍﻧﺪ ﻧﻪ ﺍﺯ ﭘﺎﻳﺎﻥ ﺟﻨﮓ ﻭ ﺁﺷﺘﻲ ﺩﻭﻟﺘﻬﺎ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‪ .‬ﺩﺭ‬
‫ﺳﺎﻝ ‪ ١٣٦٣‬ﻛﻪ ﺑﺴﻴﺎﺭ ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺑﭙﻴﺸﺂﻣﺪﻱ ﻛﻪ »ﺳﺮ ﺁﻣﺪﻥ ﺩﻭﺭ ﮔﻴﺘﻲ« ﺷﻤﺮﺩﻩ ﺷﻮﺩ ﮔﻤﺎﻥ ﻧﺘﻮﺍﻥ ﺑﺮﺩ‪.‬ﮔﺮﻓﺘﻢ ﻛﻪ ﺁﻟﻤﺎﻥ ﺍﺯ ﭘﺎ‬
‫ﺍﻓﺘﺎﺩ ﻭ ﺟﻨﮓ ﻓﺮﻭ ﻧﺸﺴﺖ‪ ،‬ﺩﻭﺭ ﮔﻴﺘﻲ ﺑﺴﺮ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ ﻭ ﺭﻭﺯﮔﺎﺭ ﻧﻮﻳﻨﻲ ﺑﺮﻭﻱ ﺟﻬﺎﻥ ﺑﺎﺯ ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﭘﻴﺸﮕﻮﻳﻲ ﺻﻔﻴﻌﻠﻴﺸﺎﻩ ﺗﻨﻬﺎ ﻳﻚ ﻣﻌﻨﻲ ﻣﻲﺩﺍﺭﺩ‪ ،‬ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺩﺭﻭﻏﺒﺎﻓﻲ ﻭ ﻓﺮﻳﺒﻜﺎﺭﻱ ﮔﻮﻳﻨﺪﻩﺍﺵ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ‪.‬‬
‫ﺩﺭ ﻫﻤﺎﻥ ﺭﻭﺯﻧﺎﻣﻪ ﻓﺎﺭﺳﻲ ﭘﻴﺸﮕﻮﻳﻴﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺍﺯ ﺑﺮﺧﻲ ﭘﻴﺸﮕﻮﻳﺎﻥ ﻣﺼﺮﻱ ﻣﻲﺁﻭﺭﺩ‪ .‬ﻳﻜﻲ ﭘﻴﺸﮕﻮﻳﻲ ﻛﺮﺩﻩ ﻛﻪ ﺟﻨﮓ‬
‫ﺁﻟﻤﺎﻥ ﺑﺎ ﺍﻧﮕﻠﻴﺲ ﻭ ﺭﻭﺱ ﺩﺭ ﺳﺎﻝ ‪) ١٩٤٢‬ﻣﻴﻼﺩﻱ( ﺑﭙﺎﻳﺎﻥ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ‪ ،‬ﻭﻟﻲ ﺁﺷﺘﻲ ﻛﺮﺩﻥ ﻭ ﭘﻴﻤﺎﻧﻬﺎ ﺑﺴﺘﻦ ﺩﺭ ﺳﺎﻝ ‪١٩٤٣‬‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺩﺭ ﻣﺼﺮ ﺍﺯ ﺳﺎﻟﻬﺎ ﺑﺮﺧﻲ ﭘﻴﺸﮕﻮﻳﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﺯ ﺁﻧﺮﺍﻩ ﻧﺎﻥ ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﻬﻨﺎﻣﻪ ﺍﻱ ﻧﻴﺰ ﺩﺭ ﺯﻣﻴﻨﻪ ﻛﺎﺭ‬
‫ﺧﻮﺩ ﭼﺎﭖ ﻣﻲﻛﺮﺩﻱ‪.‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﺭﻭﺯﻧﺎﻣﻪ ﻓﺎﺭﺳﻲ ﺍﻳﻦ ﭘﻴﺸﮕﻮﻳﻲ ﺭﺍ ﻧﻴﺰ ﺭﺍﺳﺖ ﭘﻨﺪﺍﺷﺘﻪ‪ ،‬ﻭ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻩ ﻛﻪ ﺁﻥ ﭘﻴﺸﮕﻮ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺟﻨﮓ ﺁﻟﻤﺎﻥ‬
‫ﺭﺍ ﺑﺎ ﺭﻭﺱ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻩ ﺑﻮﺩ ﻛﻪ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪ ﻭ ﺟﻨﮓ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﺩﻭ ﺩﻭﻟﺖ ﺩﺭﮔﺮﻓﺖ‪.‬‬
‫ﻣﻦ ﻣﻲﭘﺮﺳﻢ‪ :‬ﺍﮔﺮ ﭘﻴﺸﮕﻮﻳﻲ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﻭ ﺍﻳﻨﺎﻥ ﭘﻴﺸﮕﻮﻳﻨﺪ ﭘﺲ ﭼﺮﺍ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺭﺍ ﺩﺭ ﻳﻜﺠﺎ ﻧﻤﻲﮔﻮﻳﻨﺪ؟!‪ ..‬ﭼﺮﺍ ﺗﻜﻪ ﺗﻜﻪ‬
‫ﭘﻴﺸﮕﻮﻳﻲ ﻣﻲﻛﻨﻨﺪ؟!‪ ..‬ﻫﻤﺎﻥ ﻣﺮﺩ ﻣﺼﺮﻱ ﭼﺮﺍ ﻳﻜﺒﺎﺭﻩ ﻫﻤﻪ ﭘﻴﺸﺂﻣﺪﻫﺎﻱ ﺍﻳﻦ ﺟﻨﮓ ﻭ ﭼﮕﻮﻧﮕﻲ ﭘﺎﻳﺎﻥ ﺁﻧﺮﺍ ﺁﮔﺎﻫﻲ ﻧﺪﺍﺩﻩ؟!‪..‬‬
‫ﭼﺮﺍ ﭘﺎﻳﺎﻥ ﺟﻨﮓ ﺭﺍ ﮔﻔﺘﻪ ﻭﻟﻲ ﺍﺯ ﺍﻳﻨﻜﻪ ﻛﺪﺍﻡ ﺳﻮ ﻓﻴﺮﻭﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻳﺎﺩﻱ ﻧﻜﺮﺩﻩ؟!‪..‬‬
‫ﺭﺍﺳﺘﻲ ﺁﻧﺴﺖ ﻛﻪ ﭼﻨﺪ ﺗﻦ ﻓﺮﻳﺒﻜﺎﺭﺍﻧﻲ ﺑﺮﺧﺎﺳﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺍﺯ ﭼﮕﻮﻧﮕﻲ ﻛﺎﺭﻫﺎ ﻭ ﺍﺯ ﺳﺨﻨﺎﻥ ﻣﺮﺩﺍﻥ ﺳﻴﺎﺳﻲ‪ ،‬ﭼﻴﺰﻫﺎﻳﻲ‬
‫ﺩﺭﺑﺎﺭﻩ ﺁﻳﻨﺪﻩ ﻓﻬﻤﻴﺪﻧﺪ ﺁﻧﺮﺍ ﺑﺮﻭﻳﻪ ﭘﻴﺸﮕﻮﻳﻲ ﻣﻲﺁﻭﺭﻧﺪ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﻣﻴﺪﺍﻥ ﭘﻴﺸﮕﻮﻳﻴﻬﺎﺷﺎﻥ ﺑﺴﻴﺎﺭ ﺗﻨﮕﺴﺖ ﻭ ﺍﻣﺴﺎﻝ ﺗﻨﻬﺎ ﺳﺎﻝ‬
‫ﺁﻳﻨﺪﻩ ﺭﺍ ﺗﻮﺍﻧﻨﺪ ﮔﻔﺖ‪ ،‬ﻭ ﺩﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﻧﻴﺰ ﺑﺴﺎﻝ ﺩﻳﮕﺮ ﺗﻮﺍﻧﻨﺪ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺁﻥ ﻫﻢ ﺍﮔﺮ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪ ﺩﺭﺁﻣﺪﻩ‪ ،‬ﻭ ﺩﺭﻧﻴﺎﻣﺪ‬
‫ﺩﺭﻧﻴﺎﻣﺪﻩ‪.‬‬
‫ﺍﻳﻦ ﺷﻴﻮﻩ ﻣﺮﺩﻣﺴﺖ ﻛﻪ ﺍﺯ ﻳﻚ ﭘﻴﺸﮕﻮ ﻳﺎ ﻓﺎﻟﮕﻴﺮ ﺻﺪ ﺩﺭﻭﻍ ﺑﺒﻴﻨﻨﺪ ﻭ ﭘﺮﻭﺍ ﻧﻨﻤﺎﻳﻨﺪ ﻭ ﻓﺮﺍﻣﻮﺵ ﻛﻨﻨﺪ‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﻳﻚ ﺳﺨﻦ‬
‫ﺍﻭ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪ ﻫﻤﺎﻧﺮﺍ ﻋﻨﻮﺍﻥ ﮔﻴﺮﻧﺪ ﻭ ﺩﻟﻴﻞ ﺭﺍﺳﺘﮕﻮﻳﻲ ﺍﻭ ﺷﻤﺎﺭﻧﺪ‪.‬‬
‫ﺩﺍﺳﺘﺎﻥ ﭘﻴﺸﮕﻮﻳﺎﻥ ﻣﺼﺮﻱ ﻧﻴﺰ ﻫﻤﻴﻨﺴﺖ‪ .‬ﺑﺎﺭﻫﺎ ﺳﺨﻨﺎﻧﻲ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﺩﺭﻭﻍ ﺩﺭﺁﻣﺪﻩ ﻭ ﻣﺮﺩﻡ ﭘﺮﻭﺍ ﻧﻨﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﻭﻟﻲ ﻳﻚ‬
‫ﮔﻔﺘﻪﺷﺎﻥ ﻛﻪ ﺭﺍﺳﺖ ﺩﺭﺁﻳﺪ ﺧﻮﺩﺷﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﻫﻤﺎﻧﺮﺍ ﻋﻨﻮﺍﻧﻲ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺑﺮﺥ ﻣﺮﺩﻡ ﻛﺸﻨﺪ‪.‬‬
‫ﺟﻨﮓ ﺁﻟﻤﺎﻧﺮﺍ ﺑﺎ ﺭﻭﺱ ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﭘﻴﺶ ﻣﻲﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻳﻜﻘﺎﻋﺪﻩ ﻫﻤﮕﺎﻧﻲ ﺩﺭ ﺳﻴﺎﺳﺖ ﺍﺳﺖ ﻛﻪ ﻧﮕﺰﺍﺭﻧﺪ ﺩﺷﻤﻦ‬
‫ﺑﺰﺭﮒ ﮔﺮﺩﺩ‪ .‬ﺁﻟﻤﺎﻥ ﻭ ﺭﻭﺱ ﺩﺷﻤﻦ ﻧﺎﭼﺎﺭﻱ ﻳﻜﺪﻳﮕﺮﻧﺪ‪ .‬ﺑﺰﺭﮔﻲ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﻣﺎﻳﻪ ﻧﺎﺑﻮﺩﻱ ﺩﻳﮕﺮﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻨﺮﻭ‬
‫ﺑﺎﻭﺭ ﻛﺮﺩﻧﻲ ﻧﻤﻲﺑﻮﺩ ﻛﻪ ﺭﻭﺳﻴﺎﻥ ﺧﺎﻣﻮﺵ ﻧﺸﺴﺘﻪ ﺑﮕﺰﺍﺭﻧﺪ ﺁﻟﻤﺎﻥ ﺩﺳﺖ ﺍﻧﮕﻠﻴﺲ ﺭﺍ ﺍﺯ ﺍﺭﻭﭘﺎ ﺑﺮﺗﺎﺑﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺑﺴﺮﺍﺳﺮ‬
‫ﻛﺸﻮﺭﻫﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﭼﻴﺮﻩ ﮔﺮﺩﻳﺪﻩ ﻳﻚ ﺩﻭﻟﺖ ﺑﺴﻴﺎﺭ ﺗﻮﺍﻧﺎﻳﻲ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ ﺑﺨﺎﻙ ﺭﻭﺱ ﺗﺎﺧﺘﻪ ﺷﻴﺮﺍﺯﻩ ﺁﻧﺪﻭﻟﺖ ﺭﺍ ﺑﻬﻢ ﺯﻧﺪ‪.‬‬
‫ﻣﻦ ﺧﻮﺩ ﺑﺎﺭﻫﺎ ﮔﻔﺘﻪ ﺑﻮﺩﻡ‪» :‬ﻳﻜﻲ ﺍﺯ ﺷﮕﻔﺘﻴﻬﺎ ﺑﻜﻨﺎﺭ ﺍﻳﺴﺘﺎﺩﻥ ﺭﻭﺱ ﺩﺭ ﺍﻳﻦ ﺟﻨﮓ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺑﺎﻳﺪ ﺭﺍﺯﻱ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﺪ ﻛﻪ ﻣﺎ‬
‫ﻧﻤﻲﺩﺍﻧﻴﻢ‪ ،‬ﻭﮔﺮﻧﻪ ﺍﻳﻦ ﺧﺎﻣﻮﺵ ﻧﺸﺴﺘﻦ ﺁﻧﺪﻭﻟﺖ ﺩﻭﺭ ﺍﺯ ﻗﺎﻋﺪﻩ ﺳﻴﺎﺳﺖ ﺩﻭﻟﺘﻬﺎﺳﺖ«‪ .‬ﺍﻳﻨﺮﺍ ﺁﺷﻨﺎﻳﺎﻧﻢ ﺑﺎﺭﻫﺎ ﺍﺯ ﻣﻦ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ‪،‬‬
‫ﻭ ﺍﻳﻦ ﻧﻪ ﭘﻴﺸﮕﻮﻳﻲ‪ ،‬ﺑﻠﻜﻪ ﺳﺨﻨﻲ ﺍﺯ ﺭﻭﻱ ﺁﮔﺎﻫﻴﻬﺎﻳﻢ ﻣﻲﺑﻮﺩ‪.‬‬
‫‪١٣‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻫﺮﭼﻪ ﻫﺴﺖ ﭘﻴﺸﮕﻮﻳﻲ ﺁﻥ ﻣﺮﺩ ﻣﺼﺮﻱ ﻫﻢ ﺩﺭﻭﻍ ﺩﺭﺁﻣﺪﻩ ﻭ ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻲﻧﻮﻳﺴﻢ ﭘﺎﻳﺎﻥ ﺳﺎﻝ ‪ ١٩٤٢‬ﺍﺳﺖ ﻭ‬
‫ﻛﻤﺘﺮﻳﻦ ﻧﺸﺎﻧﻲ ﺍﺯ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻦ ﺟﻨﮓ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺳﺮﺍﻥ ﺩﻭﻟﺘﻬﺎﻱ ﺭﻭﺱ ﻭ ﺍﻧﮕﻠﻴﺲ ﻭ ﺁﻣﺮﻳﻜﺎ ﺩﻭ ﻫﻔﺘﻪ ﭘﻴﺶ ﺩﺭ ﺗﻬﺮﺍﻥ‬
‫ﺍﻧﺠﻤﻨﻲ ﺑﺮﭘﺎ ﻛﺮﺩﻩ ﺑﺴﻜﺎﻟﺶ ﻭ ﮔﻔﺘﮕﻮ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻛﻪ ﭼﻪ ﺭﺍﻫﻬﺎﻱ ﺩﻳﮕﺮﻱ ﭘﻴﺶ ﮔﻴﺮﻧﺪ ﺗﺎ ﺗﻮﺍﻧﻨﺪ ﺁﻟﻤﺎﻧﺮﺍ ﺯﻭﺩﺗﺮ ﺍﺯ ﭘﺎ ﺍﻧﺪﺍﺯﻧﺪ‪.‬‬
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‫ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺩﻳﮕﺮ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻛﺴﻴﻜﻪ ﺑﭙﻴﺸﮕﻮﻳﻲ ﭘﺮﺩﺍﺯﺩ ﺟﺰ ﺭﺳﻮﺍﻳﻲ ﺳﻮﺩﻱ ﺑﺮﻧﺪﺍﺭﺩ‪.‬‬
‫ﻳﻚ ﻧﻜﺘﻪ ﺩﻳﮕﺮﻱ ﻛﻪ ﻣﻲﺑﺎﻳﺪ ﮔﻔﺖ ﺁﻧﺴﺖ ﻛﻪ ﭼﻮﻥ ﺑﻴﺸﺘﺮ ﻓﺮﻳﺒﻜﺎﺭﺍﻥ ﺧﺪﺍﺷﻨﺎﺳﻲ ﻭ ﭘﺎﺭﺳﺎﻳﻲ ﺍﺯ ﺧﻮﺩ ﻧﻤﺎﻳﻨﺪ ﻭ ﺍﺯ‬
‫ﺁﻧﺴﻮﻱ ﭘﻴﺸﮕﻮﻳﻲ ﻭ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﻛﺎﺭﻫﺎ ﺭﺍ ﺍﻓﺰﺍﺭﻱ ﺑﺮﺍﻱ ﻛﻼﻩ ﺑﺮﺩﺍﺭﻱ ﮔﻴﺮﻧﺪ‪ ،‬ﺍﺯ ﺍﻳﻨﺠﺎ ﻳﻚ ﺑﺎﻭﺭ ﻏﻠﻄﻲ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﻭ‬
‫ﺍﻧﺒﻮﻩ ﻣﺮﺩﻡ ﭼﻨﻴﻦ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻛﻪ ﻳﻚ ﻣﺮﺩ ﺧﺪﺍﺷﻨﺎﺱ ﻭ ﭘﺎﺭﺳﺎ ﺑﺎﻳﺪ ﺍﺯ ﻧﺎﭘﻴﺪﺍ ﺁﮔﺎﻩ ﺑﺎﺷﺪ ﻭ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻫﻲ ﺗﻮﺍﻧﺪ ﺩﺍﺩ‪ ،‬ﻭ‬
‫ﺑﻜﺎﺭﻫﺎﻱ ﺷﮕﻔﺘﻲ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺘﻮﺍﻧﻨﺪ ﺗﻮﺍﻧﺪ ﺑﺮﺧﺎﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺑﺎﻭﺭ ﻏﻠﻄﺴﺖ ﻛﻪ ﺍﺯ ﺩﻳﺮ ﺯﻣﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﭘﻴﺸﻮﺍﻳﺎﻥ ﺻﻮﻓﻲ ﻭ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻓﺮﻳﺐ ﺍﻳﻦ ﺑﺎﻭﺭ‬
‫ﻏﻠﻂ ﺭﺍ ﺧﻮﺭﺩﻩ‪ ،‬ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺟﺎﻳﮕﺎﻩ ﺧﻮﺩ ﺭﺍ ﺑﻤﺮﺩﻡ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﺑﻪ ﭘﻴﺸﮕﻮﻳﻴﻬﺎ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻭ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﺍﺯ ﺧﻮﺩ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻭ ﺍﮔﺮ‬
‫ﻳﻜﻲ ﺧﻮﺩ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﻧﻜﺮﺩﻩ ﺳﭙﺲ ﭘﻴﺮﻭﺍﻥ ﻭ ﻫﻮﺍﺩﺍﺭﺍﻥ ﭼﻨﺎﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﻳﻲ ﺳﺎﺧﺘﻪ ﻭ ﺑﻨﺎﻡ ﺍﻭ ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﻧﻮﺷﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻛﻤﻲ‬
‫ﻳﻚ ﭘﻴﺮ ﺻﻮﻓﻲ ﻳﺎ ﻳﻚ ﭘﻴﺸﻮﺍﻱ ﺩﻳﻨﻲ ﺷﻤﺮﺩﻩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻧﺎﭘﻴﺪﺍﺩﺍﻥ ﻧﺒﺎﺷﺪ‪.‬‬
‫ﺁﻥ ﺷﻌﺮ ﺻﻔﻴﻌﻠﻴﺸﺎﻩ ﺍﺯ ﺍﻳﻨﺮﺍﻩ ﺑﻮﺩﻩ‪ .‬ﻭﻟﻲ ﺗﻮﻟﺴﺘﻮﻱ ﺭﺍ ﻧﻤﻲﺩﺍﻧﻢ‪ ،‬ﺁﻳﺎ ﺍﻭ ﻧﻴﺰ ﻓﺮﻳﺐ ﺍﻳﻦ ﺑﺎﻭﺭ ﻏﻠﻂ ﺭﺍ ﺧﻮﺭﺩﻩ ﻭ ﻳﺎ ﺍﺯ‬
‫ﮔﻮﺷﻪ ﮔﻴﺮﻱ ﻭ ﺳﺎﻟﺨﻮﺭﺩﮔﻲ ﻫﻮﺳﻬﺎﻳﻲ ﺩﺭ ﺩﻟﺶ ﭘﻴﺪﺍ ﺷﺪﻩ ﺑﻮﺩﻩ‪.‬‬
‫ﻫﺮﭼﻪ ﻫﺴﺖ ﺩﻳﻨﺪﺍﺭﻱ ﻭ ﭘﺎﺭﺳﺎﻳﻲ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﻛﺴﻲ ﺭﺍ ﻧﺎﭘﻴﺪﺍﺩﺍﻥ ﻧﮕﺮﺩﺍﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺩﻳﻨﺪﺍﺭﻱ ﻭ ﭘﺎﺭﺳﺎﻳﻲ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺘﺶ‬
‫ﺑﺮﺍﻱ ﺧﻮﺩﺩﺍﺭﻱ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﻛﺎﺭﻫﺎﺳﺖ‪ .‬ﻛﺴﻲ ﺍﮔﺮ ﺩﻳﻨﺪﺍﺭ ﺍﺳﺖ ﺑﺎﻳﺪ ﺍﻳﻦ ﺩﺍﻧﺪ ﻛﻪ ﺧﺪﺍ ﺑﺂﺩﻣﻲ ﻧﻴﺮﻭﻳﻲ ﺑﺮﺍﻱ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﻧﺪﺍﺩﻩ‪،‬‬
‫ﻭ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﺍﺯ ﺧﻮﺩ ﻧﻤﻮﺩﻥ ﻭ ﺑﭙﻴﺸﮕﻮﻳﻲ ﭘﺮﺩﺍﺧﺘﻦ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﻣﺮﺩﻡ ﺭﺍ ﻓﺮﻳﻔﺘﻦ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺧﺪﺍ ﻧﻴﺰ ﺟﻨﮕﻴﺪﻥ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﻫﻮﺩﻩﻫﺎﻱ ﺑﺰﺭﮔﻲ ﻛﻪ ﻣﺎ ﺍﺯ ﺩﻳﻦ ﻣﻲﺧﻮﺍﻫﻴﻢ ﺁﻧﺴﺖ ﻛﻪ ﻣﺮﺩﻡ ﺁﻳﻴﻨﻲ ﺭﺍ ﻛﻪ ﺧﺪﺍ ﺑﺮﺍﻱ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺟﻬﺎﻥ ﻣﻲﺩﺍﺭﺩ‬
‫ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﺭﺍﻫﻲ ﺭﺍ ﻛﻪ ﺑﺮﺍﻱ ﺯﻳﺴﺘﻦ ﻣﺮﺩﻡ ﺑﺎﺯ ﻛﺮﺩﻩ ﺑﺪﺍﻧﻨﺪ ﻭ ﭘﻴﺮﻭﻱ ﺍﺯ ﺁﻥ ﺁﻳﻴﻦ ﻭ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﺧﻮﺩ ﭘﺎﻳﻪ ﺑﺰﺭﮔﻲ ﺩﺭ‬
‫ﺩﻳﻦ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﺭﻭﺷﻨﺘﺮ ﮔﻮﻳﻢ‪ :‬ﺩﻳﻦ ﺑﺮﺍﻱ ﺁﻧﺴﺖ ﻛﻪ ﻛﺴﺎﻧﻲ ﺑﻬﻮﺱ ﭘﻴﺸﮕﻮﻳﻲ ﻭ ﺟﺎﺩﻭﮔﺮﻱ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻛﺎﺭﻫﺎﻱ ﺑﻴﭙﺎ ﻭ ﺑﻴﻬﻮﺩﻩ‬
‫ﺍﺳﺖ ﻧﻴﻔﺘﻨﺪ‪ ،‬ﻭ ﺧﻮﺩ ﺭﺍ ﻭ ﺩﻳﮕﺮﺍﻧﺮﺍ ﺍﺯ ﺭﺍﻩ ﺭﺍﺳﺖ ﺯﻧﺪﮔﺎﻧﻲ ﺑﻜﻨﺎﺭ ﻧﮕﺮﺩﺍﻧﻨﺪ‪ ،‬ﻭ ﺑﺴﻴﺎﺭ ﻧﺎﺩﺍﻧﻴﺴﺖ ﻛﻪ ﭘﻨﺪﺍﺷﺘﻪ ﺷﻮﺩ ﻛﺴﺎﻧﻲ ﺍﺯ‬
‫ﺩﻳﻨﺪﺍﺭﻱ ﻭ ﭘﺎﺭﺳﺎﻳﻲ ﺑﻪ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﺗﻮﺍﻧﻨﺪ ﺭﺳﻴﺪ‪.‬‬

‫‪ -١‬ﺩﺭ ﻣﻬﺮﻣﺎﻩ ﮔﺬﺷﺘﻪ ﺷﺒﻲ ﺭﺍﺩﻳﻮ ﻟﻨﺪﻥ ﺑﺎ ﻳﻚ ﺁﺏ ﻭ ﺗﺎﺏ ﺩﺍﺳﺘﺎﻧﻲ ﺳﺮﻭﺩ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﻻﻣﺎﻫﺎ )ﭘﻴﺸﻮﺍﻳﺎﻥ ﺩﻳﻨﻲ ﭼﻴﻦ ﻭ ﺑﺮﻣﻪ ﻭ ﺗﺒﺖ( ﺳﻮﺍﺭ ﺭﺍﻩﺁﻫﻦ ﺷﺪﻩ‪.‬‬
‫ﭼﻮﻥ ﺑﻠﻴﺖ ﻓﺮﻭﺵ ﺁﻣﺪﻩ ﮔﺬﺷﺘﻪ ﺍﺯ ﺧﻮﺩ ﭘﻮﻝ ﺯﻧﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﭘﻬﻠﻮﻳﺶ ﻧﺸﺴﺘﻪ ﺑﻮﺩﻩ ﭘﺮﺩﺍﺧﺘﻪ‪ .‬ﺁﻥ ﺯﻥ ﻛﻪ ﺑﻴﮕﺎﻧﻪ ﻣﻲﺑﻮﺩﻩ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﻛﻪ ﺑﻬﺮ ﭼﻪ ﭘﻮﻝ ﻣﺮﺍ ﺷﻤﺎ ﺩﻫﻴﺪ؟!‪ .‬ﭘﺎﺳﺦ ﺩﺍﺩﻩ‪:‬‬
‫ﺑﻬﺮ ﺁﻧﻜﻪ ﻛﻴﻒ ﺷﻤﺎ ﺭﺍ ﺩﺯﺩﻳﺪﻩﺍﻧﺪ ﻭﺷﻤﺎ ﭘﻮﻝ ﻧﻤﻲﺩﺍﺭﻳﺪ!!‪ .‬ﺯﻥ ﺍﻳﻨﺮﺍ ﺷﻨﻴﺪﻩ ﺍﻳﻨﻮﺭ ﻭ ﺁﻧﻮﺭ ﺑﺮﮔﺸﺘﻪ ﺩﻳﺪﻩ ﻛﻴﻔﺶ ﻧﻴﺴﺖ‪ .‬ﻣﺮﺩﻡ ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺑﺸﮕﻔﺖ ﺍﻓﺘﺎﺩﻩ ﺁﻏﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ ﺍﺯ ﻻﻣﺎ‬
‫ﭘﺮﺳﺸﻬﺎﻳﻲ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭ ﮔﺬﺷﺘﻪ ﻛﺮﺩﻥ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﭘﺮﺳﻴﺪﻩﺍﻧﺪ‪» :‬ﺟﻨﮓ ﻛﻲ ﭘﺎﻳﺎﻥ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ؟…« ﻻﻣﺎ ﮔﻔﺘﻪ‪ :‬ﺩﺭ ﺭﻭﺯ ﺑﻴﺴﺖ ﻭ ﭘﻨﺠﻢ ﺍﻛﺘﺒﺮ!‪.‬‬
‫ﮔﻮﻳﻨﺪﻩ ﺭﺍﺩﻳﻮ ﻟﻨﺪﻥ ﻛﻪ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻧﺮﺍ ﺑﺎ ﻳﻚ ﭘﺮﻭﺍ ﻣﻲﺳﺮﻭﺩ ﺍﺯ ﺧﻮﺩ ﭼﻨﻴﻦ ﮔﻔﺖ‪» :‬ﺑﻴﺴﺖ ﻭ ﭘﻨﺠﻢ ﺍﻛﺘﺒﺮ ﻣﻄﺎﺑﻘﺴﺖ ﺑﺎ ﺩﻭﻡ ﺁﺑﺎﻧﻤﺎﻩ«‪ .‬ﺩﺭ ﺁﻧﺮﻭﺯﻫﺎ ﺁﻟﻤﺎﻧﻬﺎ ﺩﺭ ﺷﺮﻕ ﻭ ﻏﺮﺏ‬
‫ﺑﺎ ﺷﺘﺎﺏ ﭘﺲ ﻣﻲﻧﺸﺴﺘﻨﺪ ﻭ ﮔﻤﺎﻥ ﺑﺴﻴﺎﺭ ﻣﻲﺭﻓﺖ ﻛﻪ ﻳﻜﻲ ﺩﻭ ﻣﺎﻩ ﻧﮕﺬﺭﺩ ﻭ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﭘﺎ ﺍﻓﺘﻨﺪ ﻭ ﺟﻨﮓ ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮﺩ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﻣﻦ ﻣﻲﺍﻧﺪﻳﺸﻴﺪﻡ ﻛﻪ ﺍﮔﺮ ﭼﻨﺎﻥ ﻛﺎﺭﻱ ﭘﻴﺶ ﺁﻳﺪ ﻭ‬
‫ﺭﺷﺘﻪ ﺟﻨﮓ ﭼﻨﺪ ﺭﻭﺯ ﭘﻴﺶ ﻳﺎ ﭘﺲ ﺍﺯ ﺩﻭﻡ ﺁﺑﺎﻧﻤﺎﻩ ﺑﺮﻳﺪﻩ ﺷﻮﺩ ﭘﻨﺪﺍﺭﺩﻭﺳﺘﺎﻥ ﺻﺪﻫﺎ ﭘﻴﺸﮕﻮﻳﻲ ﺭﺍ ﻛﻪ ﺩﺭﻭﻍ ﺩﺭﺁﻣﺪﻩ ﻓﺮﺍﻣﻮﺵ ﺧﻮﺍﻫﻨﺪ ﻛﺮﺩ ﻭ ﺗﻨﻬﺎ ﺍﻳﻦ ﻳﻜﻲ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﺮﺥ ﻣﺎ‬
‫ﺧﻮﺍﻫﻨﺪ ﻛﺸﻴﺪ‪ .‬ﺍﻳﻦ ﻣﺮﺍ ﻧﺎﺁﺳﻮﺩﻩ ﻣﻲﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﻭﻟﻲ ﺩﻳﺪﻩ ﺷﺪ ﻛﻪ ﺁﺑﺎﻧﻤﺎﻩ ﺁﻣﺪ ﻭ ﮔﺬﺷﺖ ﻭ ﺳﺎﻝ ‪ ١٣٢٣‬ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮﻓﺖ ﻭ ﺟﻨﮓ ﻫﻨﻮﺯ ﭘﺎﻳﺎﻥ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ ‪.‬‬
‫)ﺍﻳﻦ ﭘﺎﻭﺭﻗﻲ ﺩﺭ ﭼﺎﭖ ﺩﻭﻡ ﺍﻓﺰﻭﺩﻩ ﮔﺮﺩﻳﺪﻩ(‬
‫‪١٤‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺑﻠﻜﻪ ﺍﮔﺮ ﻧﻴﻚ ﺳﻨﺠﻴﺪ ﻛﺴﺎﻧﻴﻜﻪ ﺑﭙﻴﺸﮕﻮﻳﻲ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﻛﺎﺭﻫﺎ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ ﺑﻴﺸﺘﺮﺷﺎﻥ ﺑﻴﺪﻳﻦ ﻭ ﻓﺮﻳﺒﻜﺎﺭ ﻭ ﺳﺎﻟﻮﺳﻨﺪ‪ ،‬ﻛﻪ‬
‫ﭼﻮﻥ ﻧﻤﻲﺧﻮﺍﻫﻨﺪ ﭘﻲ ﻛﺎﺭﻱ ﻳﺎ ﭘﻴﺸﻪﺍﻱ ﺭﻓﺘﻪ ﻧﺎﻥ ﺍﺯ ﺭﺍﻩ ﺣﻼﻝ ﺧﻮﺭﻧﺪ‪ ،‬ﺑﺎﻳﻦ ﻓﺮﻳﺒﻜﺎﺭﻳﻬﺎ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ ﻭ ﺍﺯ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺁﻧﻬﺎ‬
‫ﺑﺎﻙ ﻧﻤﻲﺩﺍﺭﻧﺪ‪.‬‬
‫ﻫﻤﺎﻥ ﭘﻴﺸﮕﻮﻳﻲ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﻧﺎﻓﺮﻣﺎﻧﻲ ﺑﺎ ﺧﺪﺍ ﻭ ﺁﻳﻴﻦ ﺍﻭ ﻛﺮﺩﻧﺴﺖ ﻭ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﺩﺭﻭﻏﮕﻮﻳﻴﺴﺖ‪ ،‬ﭼﻪ ﺑﺴﺎ‬
‫ﺯﻳﺎﻧﻬﺎﻱ ﺑﺰﺭﮔﻲ ﻛﻪ ﺍﺯ ﺁﻥ ﺗﻮﺍﻧﺪ ﺑﺮﺧﺎﺳﺖ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺍﻳﻨﺮﺍ ﻣﻲﻧﻮﻳﺴﻢ ﻛﺘﺎﺑﻲ ﺩﺭ ﺟﻠﻮﻡ ﺑﺎﺯ ﺍﺳﺖ ﻛﻪ ﺩﺍﺳﺘﺎﻥ ﭘﺴﺮﻛﺸﻲ ﺳﻠﻄﺎﻥ‬
‫ﻣﺤﻤﺪ ﺳﻮﻡ ﭘﺎﺩﺷﺎﻩ ﻋﺜﻤﺎﻧﻲ ﺭﺍ ﻣﻲﻧﻮﻳﺴﺪ‪ .‬ﺍﻳﻦ ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ﭘﺴﺮﻱ ﺑﻨﺎﻡ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﻣﻲﺩﺍﺷﺖ ﻛﻪ ﺟﻮﺍﻥ ﻏﻴﺮﺗﻤﻨﺪ ﻭ‬
‫ﻛﺎﺭﺁﻣﺪﻱ ﻣﻲﺑﻮﺩ‪ .‬ﻳﻚ ﺷﻴﺦ ﻓﺮﻳﺒﻜﺎﺭ ﺳﺎﻟﻮﺳﻲ ﺑﺪﺳﺘﻴﺎﺭﻱ ﻛﺴﺎﻥ ﻣﺎﺩﺭ ﺷﺎﻫﺰﺍﺩﻩ ﺑﻨﺰﺩ ﺍﻭ ﺭﺍﻩ ﻳﺎﻓﺖ ﻭ ﺑﭙﻴﺸﮕﻮﻳﻲ ﭘﺮﺩﺍﺧﺘﻪ ﭘﻴﺎﻡ‬
‫ﻓﺮﺳﺘﺎﺩ ﻛﻪ ﺗﻮ ﺑﺰﻭﺩﻱ ﭘﺎﺩﺷﺎﻩ ﺧﻮﺍﻫﻲ ﺑﻮﺩ ﻭ ﺑﺮﺧﻲ ﺟﺎﺩﻭﻫﺎ ﻧﻴﺰ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺳﻠﻄﺎﻧﻤﺤﻤﺪ ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺁﮔﺎﻩ ﮔﺮﺩﻳﺪ ﻭ ﭼﻴﺰﻫﺎﻱ‬
‫ﻓﺮﺳﺘﺎﺩﻩ ﺷﻴﺦ ﺑﺪﺳﺖ ﺍﻭ ﺍﻓﺘﺎﺩ‪ ،‬ﻭ ﺍﺯ ﺧﺸﻢ ﺧﻮﺩﺩﺍﺭﻱ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺳﻠﻄﺎﻥ ﻣﺤﻤﻮﺩ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﺧﻔﻪ ﻛﺮﺩﻧﺪ‪ .‬ﺳﭙﺲ ﻣﺎﺩﺭ‬
‫ﻭ ﻛﺴﺎﻧﺶ ﺭﺍ ﻧﻴﺰ ﺑﺪﺭﻳﺎ ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﺑﺎ ﺷﻴﺦ ﻓﺮﻳﺒﻜﺎﺭ ﻧﻴﺰ ﻫﻤﺎﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻛﺮﺩﻧﺪ‪ .‬ﺑﺎﻧﺪﻭﻩ ﻭ ﻓﺸﺎﺭ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺑﻲﺧﺮﺩﺍﻧﻪ ﻳﻜﻤﺎﻩ ﻧﻜﺸﻴﺪ‬
‫ﻛﻪ ﺧﻮﺩ ﺍﻭ ﻧﻴﺰ ﺩﺭﮔﺬﺷﺖ‪.‬‬
‫ﺩﺭ ﺗﺎﺭﻳﺦ ﻋﺜﻤﺎﻧﻲ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﭘﻴﺸﺂﻣﺪﻫﺎ ﻓﺮﺍﻭﺍﻧﺴﺖ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﻛﺘﺎﺏ ﺩﺍﺳﺘﺎﻧﻬﺎﻳﻲ ﻣﻲﻧﻮﻳﺴﺪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻛﻪ ﺩﺭﻭﻳﺸﻲ‬
‫ﮔﻔﺘﻪ ﺑﻮﺩﻩ‪» :‬ﻣﺮﺩﻱ ﻛﻪ ﻧﺎﻣﺶ ﺍﺯ ﻧﺎﻣﻬﺎﻱ ﻣﺮﻏﺎﻧﺴﺖ ﺑﺰﻭﺩﻱ ﭘﻴﺪﺍ ﺷﺪﻩ ﺑﺸﺎﻫﻲ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ«‪ .‬ﺍﻳﻦ ﻳﻜﺪﺭﻭﻍ ﻫﻮﺳﻤﻨﺪﺍﻧﻪ ﻧﺘﻴﺠﻪ‬
‫ﺁﻧﺮﺍ ﺩﺍﺩﻩ ﻛﻪ ﻛﺴﺎﻧﻲ ﺑﺨﻮﺩ ﻧﻮﻳﺪ ﺷﺎﻫﻲ ﺩﺍﺩﻩ ﺑﻜﻮﺷﺸﻬﺎﻳﻲ ﺑﺮﺧﻴﺰﻧﺪ‪ .‬ﻳﻜﻲ ﻛﻪ ﻧﺎﻣﺶ »ﺷﺎﻫﻴﻦ« ﻣﻲﺑﻮﺩﻩ ﺑﺮﺧﺎﺳﺘﻪ‪ .‬ﺩﻳﮕﺮﻱ ﻛﻪ‬
‫»ﻃﻴﺎﺭ« ﺧﻮﺍﻧﺪﻩ ﻣﻲﺷﺪﻩ ﺑﻠﻨﺪ ﮔﺮﺩﻳﺪﻩ‪ .‬ﻫﺮﻳﻜﻲ ﻣﺎﻳﻪ ﺧﻮﻧﺮﻳﺰﻳﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺷﺪﻩ ﻭ ﻛﺎﺭﻱ ﻫﻢ ﺍﺯ ﭘﻴﺶ ﻧﺒﺮﺩﻩ‪.‬‬

‫‪ ٢‬ـ ﻓﺎﻟﮕﻴﺮﻱ‪:‬‬
‫ﻓﺎﻟﮕﻴﺮﻱ ﺧﻮﺩ ﺑﺨﺸﻲ ﺍﺯ ﭘﻴﺸﮕﻮﻳﻴﺴﺖ‪ .‬ﭘﻴﺸﮕﻮﻳﻲ ﺑﺪﻭ ﮔﻮﻧﻪ ﺍﺳﺖ‪ :‬ﻳﻜﻲ ﺑﻲﺍﻓﺰﺍﺭ )ﻛﻪ ﺍﺯ ﺁﻥ ﺳﺨﻦ ﺭﺍﻧﺪﻳﻢ(‪ .‬ﺩﻳﮕﺮﻱ ﺑﺎ‬
‫ﺍﻓﺰﺍﺭ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﻓﺎﻝ ﺍﺳﺖ‪ .‬ﻓﺎﻟﮕﻴﺮﺍﻥ ﻣﻲﺧﻮﺍﻫﻨﺪ ﺑﮕﻮﻳﻨﺪ ﻣﺎ ﺍﺯ ﺭﺍﻫﻬﺎﻳﻲ ﭘﻲ ﺑﻪ ﻧﺎﭘﻴﺪﺍ ﺗﻮﺍﻧﻴﻢ ﺑﺮﺩ ﻭ ﺁﻳﻨﺪﻩ ﺭﺍ ﺗﻮﺍﻧﻴﻢ‬
‫ﺩﺍﻧﺴﺖ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺳﺮﭼﺸﻤﻪ ﻓﺎﻟﮕﻴﺮﻱ ﻭ ﺗﺎﺭﻳﺨﭽﻪ ﺁﻥ‪ ،‬ﺁﻧﭽﻪ ﻣﺎ ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩﺍﻳﻢ ﺍﻳﻨﺴﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺑﺎﺳﺘﺎﻥ ﻛﻪ ﻣﺮﺩﻡ‬
‫ﺑﺖ ﭘﺮﺳﺖ ﻣﻲﺑﻮﺩﻧﺪ‪ ،‬ﻫﺮ ﻣﺮﺩﻣﻲ ﭼﻨﺪ ﺧﺪﺍﻱ ﭘﻨﺪﺍﺭﻱ ﺑﺮﺍﻱ ﺧﻮﺩ ﻣﻲﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺑﺮﺍﻱ ﻫﺮﻳﻜﻲ ﺑﺘﻜﺪﻩ ﺑﺮﺍﻓﺮﺍﺷﺘﻪ ﻭ ﭘﺮﺳﺘﺎﺭﺍﻥ‬
‫ﮔﻤﺎﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺎ ﺩﺭ ﺗﺎﺭﻳﺦ ﭼﻨﻴﻦ ﻣﻲﻳﺎﺑﻴﻢ ﻛﻪ ﺍﻳﻦ ﭘﺮﺳﺘﺎﺭﺍﻥ ﻛﻪ »ﻛﺎﻫﻦ« ﻧﺎﻣﻴﺪﻩ ﺷﺪﻧﺪﻱ ﺩﻋﻮﻱ ﮔﻔﺘﮕﻮ ﺑﺎ ﺧﺪﺍﻳﺎﻥ‬
‫ﻣﻲﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﻣﻴﺎﻧﻪ ﻣﺮﺩﻡ ﺑﺎ ﺧﺪﺍﻳﺎﻥ ﻣﻴﺎﻧﺠﻲ ﻣﻲﺷﺪﻩﺍﻧﺪ ﻭ ﺑﭙﺮﺳﺸﻬﺎﻳﻲ ﻛﻪ ﻣﺮﺩﻡ ﺍﺯ ﺧﺪﺍﻳﺎﻥ ﻣﻲﻛﺮﺩﻩﺍﻧﺪ ﭘﺎﺳﺦ‬
‫ﮔﺮﻓﺘﻪ ﺑﺂﻧﺎﻥ ﻣﻲﺭﺳﺎﻧﻴﺪﻩﺍﻧﺪ ﻭ ﺍﺯ ﺯﺑﺎﻥ ﺁﻧﻬﺎ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻫﻲ ﻣﻲﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫ﻳﻚ ﻧﻜﺘﻪ ﺩﺍﻧﺴﺘﻨﻲ ﺁﻧﺴﺖ ﻛﻪ ﻣﺮﺩﻡ ﺁﻥ ﺧﺪﺍﻳﺎﻥ ﻳﺎ ﺑﺘﻬﺎ ﺭﺍ ﭼﻨﺪﺍﻥ ﻭﺍﻻﺗﺮ ﺍﺯ ﺟﻨﺲ ﺁﺩﻣﻴﺎﻥ ﻧﮕﺮﻓﺘﻪ ﺁﻧﺎﻥ ﺭﺍ ﺑﺎﺷﻨﺪﮔﺎﻧﻲ‬
‫ﻧﺰﺩﻳﻚ ﺑﺂﺩﻣﻲ ﻭ ﺩﺍﺭﺍﻱ ﻫﻮﺱ ﻭ ﻛﻴﻨﻪ ﻭ ﺭﺷﻚ ﻭ ﺍﻳﻦ ﮔﻮﻧﻪ ﺧﻴﻤﻬﺎ ﻣﻲﺷﻤﺎﺭﺩﻩ‪ ،‬ﺑﻠﻜﻪ ﺩﺍﺭﺍﻱ ﺯﻧﺎﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﻣﻲﺍﻧﮕﺎﺷﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺑﻮﺩﻩ ﺳﺰﺍﻭﺍﺭ ﻣﻲﺷﻤﺎﺭﺩﻩﺍﻧﺪ ﻛﻪ ﺩﺭ ﻫﺮ ﭘﻴﺸﺂﻣﺪﻱ ﺑﺨﺪﺍﻳﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺍﺯ ﺍﻳﺸﺎﻥ ﺷﻮﺭ ﺧﻮﺍﻫﻨﺪ ﻭ ﺑﻜﺎﺭﻱ ﻛﻪ ﺧﻮﺍﻫﻨﺪ‬
‫ﺑﺮﺧﺎﺳﺖ ﻧﺘﻴﺠﻪﺍﺵ ﺭﺍ ﺍﺯ ﭘﻴﺶ ﺑﭙﺮﺳﻨﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺑﺎﻳﺴﺘﻲ ﻳﻚ ﻗﺮﺑﺎﻧﻲ ﺑﺮﺍﻱ ﺧﺪﺍ ﺑﮕﺰﺍﺭﻧﺪ ﻭ ﺍﺭﻣﻐﺎﻧﻲ ﺑﺮﺍﻱ ﻛﺎﻫﻦ ﺑﺒﺮﻧﺪ ﺗﺎ‬
‫ﺑﺘﻮﺍﻧﻨﺪ ﭘﺎﺳﺦ ﮔﻴﺮﻧﺪ‪.‬‬
‫‪١٥‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺍﺯ ﺁﻧﺴﻮﻱ ﺟﻨﺲ ﭘﺎﺳﺨﻬﺎﻱ ﺧﺪﺍﻳﺎﻥ ﺭﺍ ﻧﻴﺰ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺟﻤﻠﻪﻫﺎﻱ ﺩﻭﭘﻬﻠﻮﻳﻲ ﻣﻲﺑﻮﺩﻩ ﻛﻪ ﻛﻤﺘﺮ ﺩﺭﻭﻍ ﺩﺭﻣﻲﺁﻣﺪﻩ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﻛﺮﺯﻭﺱ ﺭﺍ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﭼﻮﻥ ﻣﻲﺧﻮﺍﺳﺖ ﺑﺎ ﭘﺎﺩﺷﺎﻩ ﻫﺨﺎﻣﻨﺸﻲ ﺑﺠﻨﮓ ﭘﺮﺩﺍﺯﺩ ﺍﺯ ﻛﺎﻫﻦ ﺩﻟﻔﻲ ﺩﺳﺘﻮﺭ ﺧﻮﺍﺳﺖ ﻭ‬
‫ﻛﺎﻫﻦ ﺍﺯ ﺧﺪﺍﻱ ﺧﻮﺩ ﭼﻨﻴﻦ ﭘﺎﺳﺦ ﮔﺮﻓﺖ‪» :‬ﺍﮔﺮ ﺟﻨﮓ ﻛﻨﻲ ﺩﻭﻟﺖ ﺑﺰﺭﮔﻲ ﺭﺍ ﻧﺎﺑﻮﺩ ﺧﻮﺍﻫﻲ ﻛﺮﺩ«‪.‬‬
‫ﻛﺮﺯﻭﺱ ﺍﺯ ﺍﻳﻦ ﭼﻨﺎﻥ ﻓﻬﻤﻴﺪ ﻛﻪ ﺩﻭﻟﺖ ﻫﺨﺎﻣﻨﺸﻲ ﺭﺍ ﻧﺎﺑﻮﺩ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ ،‬ﻭ ﺑﺎ ﺍﻣﻴﺪ ﻭ ﺩﻟﮕﺮﻣﻲ ﺑﻜﺎﺭ ﺑﺮﺧﺎﺳﺖ‪ .‬ﻭﻟﻲ‬
‫ﺷﻜﺴﺖ ﺧﻮﺭﺩ ﻭ ﺳﺮﺍﺳﺮ ﻛﺸﻮﺭﺵ ﺑﺪﺳﺖ ﭘﺎﺩﺷﺎﻩ ﻫﺨﺎﻣﻨﺸﻲ ﺍﻓﺘﺎﺩ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﮔﻔﺘﻨﺪ‪» :‬ﺧﻮﺍﺳﺖ ﺧﺪﺍ ﻧﺎﺑﻮﺩﻱ ﺩﻭﻟﺖ‬
‫ﺧﻮﺩ ﻛﺮﺯﻭﺱ ﻣﻲﺑﻮﺩﻩ‪ ،‬ﻭ ﭼﻨﻴﻦ ﻣﻲﺧﻮﺍﺳﺘﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺟﻨﮓ ﺑﺎﺯ ﺩﺍﺭﺩ‪ .‬ﻭﻟﻲ ﺍﻭ ﺧﻮﺍﺳﺖ ﺧﺪﺍ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ«‪.‬‬
‫ﺍﻳﻨﺴﺖ ﻧﻤﻮﻧﻪﺍﻱ ﺍﺯ ﭘﺎﺳﺦﻫﺎﻱ ﺧﺪﺍﻳﺎﻥ‪ .‬ﻫﻤﺎﻧﺎ ﻓﺎﻟﮕﻴﺮﻱ ﺍﺯ ﺍﻳﻨﺠﺎ ﺁﻏﺎﺯ ﺷﺪﻩ‪ ،‬ﻭ ﭼﻨﺎﻧﻜﻪ ﻣﻲﺑﻴﻨﻴﺪ ﻧﺨﺴﺖ ﻋﻨﻮﺍﻥ ﺁﻥ ﭘﺮﺳﺶ‬
‫ﺍﺯ ﺧﺪﺍﻳﺎﻥ ﻣﻴﺒﻮﺩﻩ ﻛﻪ ﺑﺎ ﺩﺳﺖ ﻛﺎﻫﻨﺎﻥ ﺍﻧﺠﺎﻡ ﻣﻲﮔﺮﻓﺘﻪ ﻭ ﭘﺎﺳﺨﻬﺎﻱ ﺯﺑﺎﻧﻲ ﺩﺍﺩﻩ ﻣﻲﺷﺪﻩ‪ .‬ﻟﻴﻜﻦ ﺳﭙﺲ ﺑﺮﺍﻫﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺍﻓﺘﺎﺩﻩ‬
‫ﻼ ﭼﻮﻥ ﻗﺮﺑﺎﻧﻲ ﻣﻲﮔﺰﺍﺭﺩﻩﺍﻧﺪ ﻛﺎﻫﻨﺎﻥ ﺍﺯ‬
‫ﻭ ﺧﺪﺍﻳﺎﻥ ﺧﻮﺍﺳﺖ ﺧﻮﺩ ﺭﺍ ﺑﻤﺮﺩﻡ ﺍﺯ ﺭﺍﻫﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺩﻳﮕﺮ ﻧﻴﺰ ﻣﻲﻓﻬﻤﺎﻧﻴﺪﻩﺍﻧﺪ‪ .‬ﻣﺜ ﹰ‬
‫ﭼﮕﻮﻧﮕﻲ ﺭﻭﺩﻩﻫﺎﻱ ﺷﻜﻢ ﺁﻥ ﺑﺨﺸﻤﻨﺎﻛﻲ ﻳﺎ ﺧﺸﻨﻮﺩﻱ ﺧﺪﺍﻭﻧﺪ ﭘﻲ ﻣﻲﺑﺮﺩﻩﺍﻧﺪ‪ .‬ﻣﺮﻏﺎﻧﻲ ﺑﻨﺎﻡ ﺧﺪﺍﻳﺎﻥ ﻧﮕﻪ ﻣﻲﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺍﺯ‬
‫ﺩﺍﻧﻪ ﺧﻮﺭﺩﻥ ﻭ ﻧﺨﻮﺭﺩﻥ ﺁﻧﻬﺎ ﭼﻴﺰﻫﺎﻳﻲ ﻣﻲﻓﻬﻤﻴﺪﻩﺍﻧﺪ ﻭ ﺑﻬﺮ ﺟﻨﺒﺸﻲ ﺍﺯ ﺁﻧﻬﺎ ﻣﻌﻨﺎﻳﻲ ﻣﻲﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺭﺍﻫﻬﺎ ﺑﺮﺍﻱ ﺩﺍﻧﺴﺘﻦ‬
‫ﺧﺸﻢ ﻳﺎ ﺧﺸﻨﻮﺩﻱ ﺧﺪﺍﻳﺎﻥ‪ ،‬ﻭ ﭘﻲ ﺑﺮﺩﻥ ﺑﺂﻳﻨﺪﻩ ﺑﺴﻴﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺳﭙﺲ ﻧﻴﺰ ﻧﻴﺎﺯﻱ ﺑﻜﺎﻫﻨﺎﻥ ﻧﻤﺎﻧﺪﻩ ﻭ ﻫﺮﻛﺴﻲ ﺧﻮﺩ‪ ،‬ﺍﺯ ﭘﺮﻳﺪﻥ ﻣﺮﻏﺎﻥ‪ ،‬ﻭ ﺍﺯ ﺁﻭﺍﺯ ﺟﺎﻧﻮﺭﺍﻥ‪ ،‬ﻭ ﺍﺯ ﺟﺴﺖ ﻭ ﺧﻴﺰ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ‪،‬‬
‫ﻭ ﺍﺯ ﻭﺯﺵ ﺑﺎﺩﻫﺎ‪ ،‬ﻭ ﺍﺯ ﺭﻭﻳﻬﻢ ﭼﻴﺪﻩ ﺷﺪﻥ ﺍﺑﺮﻫﺎ‪ ،‬ﻭ ﺍﺯ ﺩﻭﺑﺎﺭﻩ ﺷﻜﻮﻓﻴﺪﻥ ﺩﺭﺧﺘﻬﺎ‪ ،‬ﻭ ﺍﺯ ﻟﺮﺯﺷﻬﺎﻱ ﺯﻳﺮﭘﻮﺳﺘﻲ ﻛﻪ ﺩﺭ ﺗﻦ ﺁﺩﻣﻲ‬
‫ﭘﻴﺪﺍ ﺷﻮﺩ )ﺍﺧﺘﻼﺝ(‪ ،‬ﻭ ﺍﺯ ﺧﻮﺍﺑﻬﺎﻱ ﭘﺮﻳﺸﺎﻧﻲ ﻛﻪ ﻫﺮﻛﺲ ﻫﺮ ﺷﺐ ﺑﻴﻨﺪ‪ ،‬ﻭ ﺍﺯ ﭘﻴﺪﺍﻳﺶ ﺳﺘﺎﺭﻩ ﺩﻧﺒﺎﻟﻪﺩﺍﺭ‪ ،‬ﻭ ﺍﺯ ﺻﺪ ﺭﺍﻩ ﺩﻳﮕﺮ‬
‫ﺑﺪﺍﻧﺴﺘﻦ ﺁﻳﻨﺪﻩ ﻭ ﭘﻲ ﺑﺮﺩﻥ ﺑﺴﺮﮔﺬﺷﺖ ﺧﻮﺩ ﻳﺎ ﺩﻳﮕﺮﻱ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺍﺯ ﮔﻮﻧﻪﻫﺎﻱ ﻓﺎﻝ ﺍﺳﺖ‪ .‬ﭼﻴﺰﻱ ﻛﻪ ﻫﺴﺖ ﺩﺭ‬
‫ﻓﺎﺭﺳﻲ ﺍﻳﻨﻬﺎ ﺭﺍ »ﻣﺮﻭﺍ« ﻳﺎ »ﻣﺮﻏﻮﺍ« ﻧﺎﻣﻨﺪ ﻛﻪ ﻣﺎ ﺟﺪﺍﮔﺎﻧﻪ ﮔﻔﺘﮕﻮ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪.‬‬
‫ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻓﺎﻝ ﺭﺍﻫﻬﺎﻱ ﻭﻳﮋﻩ ﺩﻳﮕﺮﻱ ﺩﺍﺭﺩ ﻛﻪ ﮔﻮﻳﺎ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺑﺎﺳﺘﺎﻥ ﻧﺒﻮﺩﻩ‪ .‬ﺍﻳﻦ ﺭﺍﻫﻬﺎ ﻧﻴﺰ ﮔﻮﻧﺎﮔﻮﻥ ﻭ‬
‫ﻼ ﺩﺭ ﺁﻏﺎﺯ ﻛﺘﺎﺏ ﺣﺮﻓﻬﺎﻱ ﺍﺑﺠﺪ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻱ‬
‫ﺑﻲﺷﻤﺎﺭ ﺍﺳﺖ‪ .‬ﻛﺴﺎﻧﻲ ﺑﺎ ﻛﺘﺎﺏ ﻓﺎﻝ ﮔﻴﺮﻧﺪ ﻭ ﻫﺮﻛﺴﻲ ﺭﺍﻩ ﺩﻳﮕﺮﻱ ﺩﺍﺭﺩ‪ .‬ﻣﺜ ﹰ‬
‫ﺷﻄﺮﻧﺠﻲ ﮔﺰﺍﺭﺩﻩ ﻓﺎﻟﺨﻮﺍﻩ ﺑﺎﻳﺪ ﭼﺸﻢ ﺑﺒﻨﺪﺩ ﻭ ﺍﻧﮕﺸﺖ ﺑﺮﻭﻱ ﻳﻚ ﺧﺎﻧﻪﺍﻱ ﮔﺰﺍﺭﺩ ﻭ ﺁﻥ ﺧﺎﻧﻪ ﺩﺭ ﻛﺘﺎﺏ ﺷﺮﺣﻬﺎﻳﻲ ﺩﺍﺭﺩ ﻛﻪ‬
‫ﻓﺎﻟﮕﻴﺮ ﺑﺮﺍﻳﺶ ﺧﻮﺍﻫﺪ ﺧﻮﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺳﺎﺩﻩﺗﺮﻳﻦ ﺭﺍﻩ ﺁﻧﺴﺖ‪.‬‬
‫ﭘﻴﺮﻩﺯﻧﺎﻥ ﺑﺎ ﻧﺨﻮﺩ ﻓﺎﻝ ﻣﻲﮔﻴﺮﻧﺪ‪ .‬ﻧﺨﻮﺩﻫﺎ ﺭﺍ ﺑﺎ ﺗﺮﺗﻴﺒﻲ ﭼﻴﺪﻩ ﻭ ﺍﺯ ﺁﻧﻬﺎ ﻣﻌﻨﺎﻫﺎﻳﻲ ﺩﺭﺁﻭﺭﻧﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﻓﺎﻝ ﺑﺎ‬
‫ﺑﺮﮔﻬﺎﻱ ﺑﺎﺯﻱ ﺭﻭﺍﺝ ﺩﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﻣﺸﻬﺪ‪ ،‬ﺩﺭ »ﻗﺘﻠﮕﺎﻩ« ﺩﺭ ﻳﻚ ﺍﺗﺎﻗﻲ ﺳﻨﮕﻲ ﻣﻲﺑﻮﺩﻩ ﻛﻪ ﻣﻲﮔﻔﺘﻪﺍﻧﺪ ﻫﺮﻛﻪ ﺑﺮﺩﺍﺭﺩ »ﻭﻟﺪﺍﻟﺰﻧﺎ«‬
‫ﻧﻴﺴﺖ ﻭ ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﭘﺎﻛﻲ ﻧﮋﺍﺩ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻲﺳﻨﺠﻴﺪﻩﺍﻧﺪ‪.‬‬
‫ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﻳﺰﺩ ﺟﻮﺍﻧﻲ ﺭﺍ ﺩﻳﺪﻡ ﻛﻪ ﻣﺮﻏﻲ ﺭﺍ ﺩﺭ ﻗﻔﺲ ﻣﻲﺩﺍﺷﺖ ﻭ ﺑﺎ ﺁﻥ ﻓﺎﻟﮕﻴﺮﻱ ﻣﻲﻛﺮﺩ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ‬
‫ﺗﻜﻪﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺎﻏﺬ ﺑﺮﻳﺪﻩ ﻭ ﺭﻭﻱ ﻫﺮﻳﻜﻲ ﺟﻤﻠﻪﺍﻱ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ‪» :‬ﺍﻧﺠﺎﻣﺶ ﻧﻴﻚ ﺧﻮﺍﻫﺪ ﺑﻮﺩ« ﻳﺎ »ﺳﻔﺮ ﺧﻮﺍﻫﻲ ﺭﻓﺖ« ﻳﺎ‬
‫»ﭘﺸﻴﻤﺎﻥ ﺧﻮﺍﻫﻲ ﺷﺪ« ﻳﺎ »ﺑﺘﻮ ﺳﺤﺮ ﻛﺮﺩﻩﺍﻧﺪ« ﻧﻮﺷﺘﻪ ﻭ ﻫﻤﻪ ﺭﺍ ﺩﺭ ﻗﻔﺲ ﺟﺎ ﺩﺍﺩﻩ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﻳﻚ ﻓﺎﻟﺨﻮﺍﻫﻲ ﭘﻴﺪﺍ ﻣﻲﺷﺪ ﻭ‬
‫ﻳﻚ ﭘﻮﻟﻲ ﺍﺯ ﺍﻭ ﻣﻲﮔﺮﻓﺖ ﺑﺎ ﺗﻜﺎﻥ ﺳﺮ ﻭ ﺩﺳﺖ ﺑﻤﺮﻍ ﻣﻲﻓﻬﻤﺎﻧﻴﺪ ﻭ ﺁﻥ ﺑﺎ ﻧﻚ ﺧﻮﺩ ﻳﻜﻲ ﺍﺯ ﻛﺎﻏﺬﻫﺎ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻔﺎﻟﮕﻴﺮ‬
‫‪١٦‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻣﻲﺩﺍﺩ ﻭ ﺍﻭ ﮔﺸﺎﺩﻩ ﺑﻔﺎﻟﺨﻮﺍﻩ ﻣﻲﺧﻮﺍﻧﺪ‪ .‬ﭼﻮﻥ ﺍﻳﻦ ﻳﻚ ﺷﻴﻮﻩ ﻧﻮﻳﻨﻲ ﻣﻲﺑﻮﺩ ﺧﻮﺍﻫﻨﺪﮔﺎﻥ ﺑﺴﻴﺎﺭ ﻣﻲﺩﺍﺷﺖ ﻭ ﻣﺮﺩﻡ ﺍﺯ‬
‫ﺭﺍﺳﺘﮕﻮﻳﻲ ﺁﻥ ﻓﺎﻟﮕﻴﺮ ﺩﺍﺳﺘﺎﻧﻬﺎ ﻣﻲﮔﻔﺘﻨﺪ‪.‬‬
‫ﻼ‪:‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﻫﻨﺮ ﺍﻳﻦ ﻓﺎﻟﮕﻴﺮﺍﻥ ﺩﺭ ﺟﻤﻠﻪﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺑﺮ ﻣﻲﮔﺰﻳﻨﻨﺪ‪ .‬ﻣﺜ ﹰ‬
‫»ﺩﺭ ﺑﺪﻥ ﺗﻮ ﻳﻚ ﻋﻼﻣﺘﻲ ﻫﺴﺖ«‪ .‬ﻛﻴﺴﺖ ﻛﻪ ﺩﺭ ﺑﺪﻧﺶ ﻧﺸﺎﻧﻲ ﺍﺯ ﺧﺎﻝ ﻳﺎ ﺟﺎﻱ ﺯﺧﻢ ﻳﺎ ﻧﺸﺎﻥ ﺁﺑﻠﻪ ﻧﺒﺎﺷﺪ؟!‪..‬‬
‫»ﺗﻮ ﻧﻴﻜﻲ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻣﻲﺧﻮﺍﻫﻲ ﻭﻟﻲ ﻣﺮﺩﻡ ﺑﺪﻱ ﺑﺮﺍﻱ ﺗﻮ ﻣﻲﺧﻮﺍﻫﻨﺪ«‪ .‬ﺍﻳﻦ ﺑﺎﻭﺭﻳﺴﺖ ﻛﻪ ﺑﻴﺸﺘﺮ ﻛﺴﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺩ‬
‫ﺩﺍﺭﻧﺪ‪.‬‬
‫»ﺗﻮ ﺩﺭ ﺁﺭﺯﻭﻱ ﻳﻚ ﺳﻔﺮﻱ ﻫﺴﺘﻲ«‪ .‬ﻛﻴﺴﺖ ﻛﻪ ﺩﺭ ﺁﺭﺯﻭﻱ ﺳﻔﺮ ﻧﺒﺎﺷﺪ؟!‪..‬‬
‫»ﺩﺭ ﭼﻬﺎﺭﺳﺎﻟﮕﻲ ﻳﻜﻘﺮﺍﻧﻲ )ﺑﺎ ﺯﻳﺮ ﻗﺎﻑ( ﺍﺯ ﺗﻮ ﺭﺩ ﺷﺪﻩ«‪» .‬ﻗﺮﺍﻥ« ﭼﻴﺴﺖ ﻭ ﭼﮕﻮﻧﻪ ﺭﺩ ﺷﺪﻩ؟ ﻫﺮﻛﺲ ﻣﻲﺗﻮﺍﻧﺪ‬
‫ﻳﻜﭽﻴﺰﻱ ﺍﺯ ﺧﻮﺩ ﺑﻴﻨﺪﻳﺸﺪ‪.‬‬
‫»ﺩﺍﻧﻴﺎﻝ ﭘﻴﻐﻤﺒﺮ ﻣﻲﮔﻮﻳﺪ ﺗﻮ ﺑﻴﻚ ﻣﻘﺎﻡ ﺑﺰﺭﮔﻲ ﺧﻮﺍﻫﻲ ﺭﺳﻴﺪ«‪ .‬ﻛﻴﺴﺖ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﻣﮋﺩﻩ ﺑﺪﺵ ﺁﻳﺪ؟!‪ ..‬ﻛﻴﺴﺖ ﻛﻪ ﺩﺭ‬
‫ﺭﺍﺳﺘﮕﻮﻳﻲ ﺩﺍﻧﻴﺎﻝ ﭘﻴﻐﻤﺒﺮ ﺑﺪﮔﻤﺎﻥ ﺑﺎﺷﺪ؟!‪..‬‬
‫» ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﻳﺸﺎﻥ ﺗﻮ ﻳﻜﻲ ﺑﺎ ﺗﻮ ﺩﺷﻤﻦ ﺍﺳﺖ«‪ .‬ﻛﻴﺴﺖ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﻳﺸﺎﻧﺶ ﺩﺷﻤﻨﻲ ﻧﺪﺍﺭﺩ؟!‪..‬‬
‫ﻣﻲﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﺍﺯ ﻛﺎﻫﻦ ﺑﺘﻜﺪﻩ ﺩﻟﻔﻲ ﮔﺮﻓﺘﻪ ﺗﺎ ﺍﻳﻦ ﻓﺎﻟﮕﻴﺮﺍﻥ ﻛﻮﭼﻪ ﮔﺮﺩ ﺗﻬﺮﺍﻥ‪ ،‬ﺩﺭ ﻳﻚ ﺩﺍﻧﺸﻜﺪﻩ ﺩﺭﺱ‬
‫ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻭ ﺟﻨﺲ ﻛﺮﺩﺍﺭ ﻭ ﮔﻔﺘﺎﺭﺷﺎﻥ ﻳﻜﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺩﺭﻭﻍ ﻭ ﺑﻴﭙﺎﺳﺖ‪ .‬ﺩﺭ ﺟﻬﺎﻥ ﻛﺴﻲ ﻧﺎﭘﻴﺪﺍ ﻧﺪﺍﻧﺪ ﻭ‬
‫ﺁﮔﺎﻫﻲ ﺍﺯ ﺁﻳﻨﺪﻩ ﻧﺘﻮﺍﻧﺪ ﺩﺍﺩ‪ ،‬ﻭ ﺍﻳﻦ ﺍﻓﺰﺍﺭﻫﺎ ﺑﺴﻴﺎﺭ ﺑﻴﻤﻌﻨﻲ ﺍﺳﺖ‪ .‬ﺁﺧﺮ ﺑﺮﺍﻱ ﭼﻪ ﺍﮔﺮ ﻛﺴﻲ ﻓﻼﻥ ﺳﻨﮓ ﺭﺍ ﻧﺘﻮﺍﻧﺪ ﺑﺮﺩﺍﺭﺩ ﺯﺍﺩﻩ‬
‫ﺯﻧﺎﺳﺖ؟!‪ ..‬ﭼﻪ ﺑﻬﻤﺒﺴﺘﮕﻲ ﺩﺭ ﻣﻴﺎﻥ ﺁﻥ ﻧﺘﻮﺍﻧﺴﺘﻦ ﻭ ﺍﻳﻦ ﻧﺎﺩﺭﺳﺘﻲ ﺗﺒﺎﺭ ﺍﺳﺖ؟!‪ ..‬ﺩﻳﮕﺮ ﺩﺭﻭﻏﻲ ﺑﻴﺸﺮﻣﺎﻧﻪﺗﺮ ﺍﺯ ﺍﻳﻦ ﭼﻪ ﺗﻮﺍﻧﺪ‬
‫ﺑﻮﺩ؟!‪ ..‬ﺑﺮﺩﺍﺷﺘﻦ ﻭ ﺑﺮﻧﺪﺍﺷﺘﻦ ﺳﻨﮓ ﺍﺯ ﺗﻮﺍﻧﺎﻳﻲ ﻭ ﻧﺎﺗﻮﺍﻧﻲ ﺑﺮﺩﺍﺭﻧﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻪ ﻛﺎﺭ ﺑﺪﺍﺳﺘﺎﻥ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺵ ﺩﺍﺭﺩ؟!‪..‬‬
‫ﺍﻳﻨﻜﻪ ﻧﺨﻮﺩﻫﺎ ﺍﮔﺮ ﻓﻼﻥ ﮔﻮﻧﻪ ﭼﻴﺪﻩ ﺷﺪﻧﺪ ﺩﻟﻴﻞ ﺳﻔﺮ ﻛﺮﺩﻥ ﻓﺎﻟﺨﻮﺍﻩ ﺑﺎﺷﺪ ﺑﭽﻪ ﺩﻟﻴﻞ ﺍﺳﺖ؟!‪ ..‬ﻣﮕﺮ ﻧﺨﻮﺩﻫﺎ ﻓﻬﻢ ﺩﺍﺭﻧﺪ‬
‫ﻭ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭ ﺳﺮﮔﺬﺷﺖ ﻫﺮﻛﺲ ﺁﮔﺎﻫﻨﺪ ﻭ ﺑﺪﻟﺨﻮﺍﻩ ﺧﻮﺩ ﺁﻧﮕﻮﻧﻪ ﭼﻴﺪﻩ ﻣﻲﺷﻮﻧﺪ؟!‪ ..‬ﺩﻳﮕﺮ ﭘﻨﺪﺍﺭﻱ ﺑﻲﺧﺮﺩﺍﻧﻪﺗﺮ ﺍﺯ ﺍﻳﻦ ﭼﻪ‬
‫ﺑﺎﺷﺪ؟!‪..‬‬
‫ﺁﻥ ﻛﺘﺎﺏ ﻓﺎﻟﻲ ﻛﻪ ﺩﺭﺳﺖ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺍﮔﺮ ﻛﺴﻲ ﭼﺸﻢ ﺧﻮﺩ ﺭﺍ ﺑﺴﺖ ﻭ ﺍﻧﮕﺸﺖ ﺑﺮﻭﻱ ﻓﻼﻥ ﺣﺮﻑ ﮔﺰﺍﺷﺖ‪ ،‬ﺳﺨﻨﺎﻧﻲ‬
‫ﻛﻪ ﺩﺭ ﻣﺘﻦ ﻛﺘﺎﺏ ﺩﺭ ﺯﻳﺮ ﺁﻥ ﻳﻚ ﺣﺮﻑ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺳﺮﮔﺬﺷﺖ ﻭﻱ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﭼﻪ ﺩﻟﻴﻠﻲ ﺑﺮﺍﺳﺘﻲ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺍﺳﺖ؟!‪..‬‬
‫ﭼﻨﻴﻦ ﻛﺘﺎﺑﻲ ﺭﺍ ﺑﺎﻳﺴﺘﻲ ﺧﺪﺍ ﺳﺎﺧﺘﻪ ﻭ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﺮﺍﻱ ﻓﺎﻟﮕﻴﺮﻱ ﻓﺮﺳﺘﺎﺩﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﻧﺨﺴﺖ ﺑﺨﺪﺍ ﺩﺭﻭﻍ ﺑﺴﺘﻦ ﺍﺳﺖ ﻭ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﮔﻨﺎﻫﺎﻥ ﺑﺸﻤﺎﺭ ﺍﺳﺖ‪ .‬ﺩﻭﻡ ﻣﺮﺩﻡ ﺭﺍ ﻓﺮﻳﺐ ﺩﺍﺩﻥ ﻭ ﺍﺯ ﻛﺎﺭ ﺑﺎﺯﺩﺍﺷﺘﻦ‬
‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟﻬﺎﻥ ﺑﺮﺍﻱ ﮔﺮﺩﺵ ﺧﻮﺩ ﻳﻚ ﺁﻳﻴﻦ ﺍﺳﺘﻮﺍﺭ ﻣﻲﺩﺍﺭﺩ ﻭ ﺑﺎﻳﺪ ﻫﺮﻛﺴﻲ ﺁﻧﺮﺍ ﺷﻨﺎﺳﺪ ﻭ ﭘﻴﺮﻭﻱ ﻛﻨﺪ‪ .‬ﺍﻳﻨﺎﻥ ﻣﺮﺩﻡ ﺭﺍ‬
‫ﮔﻤﺮﺍﻩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻪ ﺑﻴﺮﻭﻥ ﺷﺪﻥ ﺍﺯ ﺁﻳﻴﻦ ﺳﭙﻬﺮ ﻭﺍ ﻣﻲﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻨﺎﻥ ﺑﺨﺪﺍ ﺩﺭﻭﻍ ﻣﻲﺑﻨﺪﻧﺪ ﻭ ﺑﺎ ﺍﻭ ﻣﻲﺟﻨﮕﻨﺪ‪.‬‬
‫ﻣﺮﺩﻡ ﺁﮔﺎﻩ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺻﺪﻫﺎ ﺁﺷﻮﺏ ﺍﺯ ﺍﻳﻨﻬﺎ ﺩﺭ ﺧﺎﻧﺪﺍﻧﻬﺎ ﭘﺪﻳﺪ ﺁﻳﺪ‪ .‬ﻣﺮﺩﻙ ﻣﻲﮔﻮﻳﺪ‪» :‬ﻳﻜﺰﻥ ﺑﺎﻻﺑﻠﻨﺪ ﻭ ﭼﺸﻢ ﻭ ﺍﺑﺮﻭ‬
‫ﺳﻴﺎﻫﻲ ﺑﺎ ﺗﻮ ﺩﺷﻤﻨﻲ ﺩﺍﺭﺩ ﻭ ﺑﺘﻮ ﺟﺎﺩﻭ ﻛﺮﺩﻩ«‪ .‬ﺯﻥ ﺳﺎﺩﻩ ﺩﻝ ﺍﻳﻨﺮﺍ ﺑﺎﻭﺭ ﻣﻲﻛﻨﺪ ﻭ ﻳﻜﻲ ﺍﺯ ﻣﺎﺩﺭ ﺷﻮﻫﺮ ﻭ ﺧﻮﺍﻫﺮ ﺷﻮﻫﺮ ﻭ ﺟﺎﺭﻱ‬
‫ﻭ ﻫﻮﻭﻱ ﺧﻮﺩ ﺭﺍ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻪ ﺍﻭ ﺭﺍ ﺩﺷﻤﻦ ﺧﻮﺩ ﻣﻲﭘﻨﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﻧﻴﺰ ﺑﻜﻴﻨﻪﺟﻮﻳﻲ ﺑﺎﻭ ﺟﺎﺩﻭ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﻛﻪ‬
‫ﻫﺰﺍﺭﻫﺎ ﺑﺎﺭ ﺭﺥ ﺩﺍﺩﻩ‪.‬‬
‫‪١٧‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺩﺭ ﺑﻴﺴﺖ ﺳﺎﻝ ﭘﻴﺶ ﻛﻪ ﺩﺭ ﺗﺒﺮﻳﺰ ﻣﻲﺑﻮﺩﻡ ﺧﺎﻧﻪ ﻳﻜﻲ ﺍﺯ ﺧﻮﻳﺸﺎﻧﻤﺎﻥ ﺩﺯﺩﻱ ﺭﺥ ﺩﺍﺩ ﻭ ﭘﻮﻝ ﻫﻨﮕﻔﺘﻲ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ‪.‬‬
‫ﻓﺎﻟﮕﻴﺮﻱ ﮔﻔﺖ‪» :‬ﻳﻜﻲ ﺍﺯ ﺧﻮﻳﺸﺎﻥ ﻧﺰﺩﻳﻚ ﻛﻪ ﺑﺎﻻﻱ ﺑﻠﻨﺪﻱ ﻣﻴﺪﺍﺭﺩ ﺍﻳﻦ ﺩﺯﺩﻱ ﺭﺍ ﻛﺮﺩﻩ«‪ .‬ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﻪ‪ ،‬ﺍﻭ ﺑﻴﻜﻲ ﺍﺯ ﺑﺮﺍﺩﺭﺍﻥ‬
‫ﺯﻥ ﺧﻮﺩ ﺑﺪﮔﻤﺎﻥ ﺷﺪ ﻭ ﭼﻮﻥ ﻛﻢﻛﻢ ﺑﺰﺑﺎﻧﻬﺎ ﺍﻓﺘﺎﺩ ﺷﻬﺮﺑﺎﻧﻲ ﻧﻴﺰ ﺑﺎﻭ ﺑﺪﮔﻤﺎﻥ ﮔﺮﺩﻳﺪ ﻭ ﮔﺮﻓﺖ ﻭ ﺑﺰﻧﺪﺍﻥ ﺍﻧﺪﺍﺧﺖ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬
‫ﭘﺲ ﺍﺯ ﻳﻜﻤﺎﻩ ﭘﻮﻝ ﺍﺯ ﺟﺎﻱ ﺩﻳﮕﺮﻱ ﺑﺪﺳﺖ ﺁﻣﺪ ﻭ ﺩﺍﻧﺴﺘﻪ ﺷﺪ ﻛﻪ ﺩﺍﻣﻦ ﺁﻥ ﺑﺮﺍﺩﺭ ﺯﻥ ﭘﺎﻙ ﻣﻲﺑﻮﺩﻩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﻴﻦ ﺩﺍﺳﺘﺎﻥ‬
‫ﻛﻴﻨﻪ ﺑﺰﺭﮔﻲ ﻣﻴﺎﻥ ﺯﻥ ﻭ ﺷﻮﻫﺮ ﺍﻓﺘﺎﺩ ﻭ ﺳﺎﻟﻬﺎ ﮔﺮﻓﺘﺎﺭ ﺩﺷﻤﻨﻲ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺻﺪﻫﺎ ﺑﻠﻜﻪ ﻫﺰﺍﺭﻫﺎ ﺗﻮﺍﻥ ﻳﺎﻓﺖ‪ .‬ﻫﻨﻮﺯ ﺍﻳﻨﻬﺎ ﺯﻳﺎﻧﻬﺎﻱ ﺳﺎﺩﻩﺍﻳﺴﺖ‪.‬‬
‫ﺑﺮﺧﻲ ﺍﺯ ﻓﺎﻟﮕﻴﺮﺍﻥ‪ ،‬ﻓﺎﻟﮕﻴﺮﻱ ﺭﺍ ﺍﻓﺰﺍﺭﻱ ﺑﺮﺍﻱ ﻓﺮﻳﻔﺘﻦ ﺯﻧﺎﻥ ﻭ ﺩﻟﺴﺮﺩ ﻛﺮﺩﻥ ﺁﻧﺎﻥ ﺍﺯ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ﮔﻴﺮﻧﺪ ﻭ ﺑﻴﻚ ﻛﺎﺭﻫﺎﻱ‬
‫ﺑﺴﻴﺎﺭ ﺯﺷﺘﻲ ﭘﺮﺩﺍﺯﻧﺪ‪ .‬ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﺎﻥ ﻣﻴﺎﻧﺠﻲ ﻣﻴﺎﻧﻪ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺑﻴﮕﺎﻧﻪ ﮔﺮﺩﻧﺪ‪ .‬ﻳﻜﻲ ﺍﺯ ﻋﻨﻮﺍﻧﻬﺎﻱ ﺍﻳﺸﺎﻧﺴﺖ ﻛﻪ ﺑﺰﻧﺎﻥ ﭼﻮﻥ‬
‫ﺟﺎﺩﻭ ﺩﺭﺳﺖ ﻛﻨﻨﺪ ﭼﻨﻴﻦ ﮔﻮﻳﻨﺪ‪» :‬ﺗﻮ ﺑﺎﻳﺪ ﻳﻚ ﻛﺎﺭ ﺣﺮﺍﻣﻲ ﻛﻨﻲ« ﻭ ﺑﺎ ﺍﻳﻦ ﻋﻨﻮﺍﻥ ﺯﻧﺎﻥ ﭘﺎﻛﺪﺍﻣﻦ ﺭﺍ ﺁﻟﻮﺩﻩ ﮔﺮﺩﺍﻧﻨﺪ‪.‬‬
‫ﮔﺎﻫﻲ ﺯﻧﺎﻥ ﺭﺍ ﺑﺮﺍﻱ »ﭼﺎﻝ ﻛﺮﺩﻥ ﺟﺎﺩﻭ« ﺑﻪ ﺑﻴﺎﺑﺎﻧﻬﺎ ﻛﺸﺎﻧﻨﺪ ﻭ ﺑﺪﺳﺖ ﻏﻮﻻﻥ ﺑﻴﺎﺑﺎﻥ ﺩﻫﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺍﺯ ﺷﺎﻫﻜﺎﺭﻫﺎﻱ ﺍﻳﺸﺎﻧﺴﺖ‪.‬‬
‫ﺩﺭ ﺩﺍﺩﺳﺮﺍﻱ ﺗﻬﺮﺍﻥ ﭘﺮﻭﻧﺪﻩﻫﺎﻳﻲ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﻓﺎﻟﮕﻴﺮﺍﻥ ﻫﺴﺖ ﻛﻪ ﻣﻦ ﺳﺰﺍ ﻧﻤﻲﺷﻤﺎﺭﻡ ﺩﺍﺳﺘﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻨﻮﻳﺴﻢ‪.‬‬

‫‪٣‬ـ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ‪:‬‬

‫ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ )ﻳﺎ ﻋﻠﻢ ﻧﺠﻮﻡ( ﻧﻴﺰ ﺍﺯ ﭘﻴﺸﮕﻮﻳﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﭘﻴﺸﮕﻮﻳﻲ ﮔﺎﻩ ﺳﺎﺩﻩ ﻭ ﺑﻲﺍﻓﺰﺍﺭ ﺍﺳﺖ ﻭ ﮔﺎﻩ ﺑﺎ ﺍﻓﺰﺍﺭ‪.‬‬
‫ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﺑﺨﺸﻲ ﺍﺯ ﭘﻴﺸﮕﻮﻳﻲ ﺑﺎ ﺍﻓﺰﺍﺭ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﺟﺰ ﺍﺯ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳﻴﺴﺖ‪» .‬ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳﻲ« )ﻳﺎ ﻋﻠﻢ ﻫﻴﺌﺖ( ﺷﻨﺎﺧﺘﻦ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ‬
‫ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﺩﻳﮕﺮ ﻓﺮﻭﺯﻧﺪﮔﺎﻥ ﺁﺳﻤﺎﻧﻴﺴﺖ ﻭ ﺧﻮﺩ ﻳﻜﻲ ﺍﺯ ﺍﺭﺟﻤﻨﺪﺗﺮﻳﻦ ﺩﺍﻧﺸﻬﺎﺳﺖ‪ .‬ﻭﻟﻲ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﭘﻴﺸﮕﻮﻳﻲ ﺍﺯ ﺁﻳﻨﺪﻩ‬
‫ﻛﺮﺩﻥ ﺑﺪﺳﺘﺎﻭﻳﺰ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺍﺳﺖ ﻭ ﺧﻮﺩ ﺳﺮﺍﭘﺎ ﭘﻨﺪﺍﺭ ﻭ ﺍﻧﮕﺎﺭ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﻛﺴﺎﻧﻲ ﺑﮕﺮﺩﺵ ﻓﺮﻭﺯﻧﺪﮔﺎﻥ ﺁﺳﻤﺎﻧﻲ ﻭ ﻧﺰﺩﻳﻜﻲ ﻭ ﺩﻭﺭﻱ ﺁﻧﻬﺎ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﻣﻌﻨﻲﻫﺎﻳﻲ ﻣﻲﺩﻫﻨﺪ ﻭ ﺍﺯ ﺭﻭﻱ ﺁﻧﻬﺎ ﺍﺯ ﺁﻳﻨﺪﻩ‬
‫ﭘﻴﺸﮕﻮﻳﻲ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺑﮕﻤﺎﻥ ﺍﻳﻨﻬﺎ ﭘﻴﺸﺂﻣﺪﻫﺎﻱ ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﻛﺎﺭﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﺭﻭﻱ ﺯﻣﻴﻦ ﺭﺥ ﻣﻲﺩﻫﺪ ﺳﺮﭼﺸﻤﻪ ﺁﻧﻬﺎ ﮔﺮﺩﺵ‬
‫ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺁﺳﻤﺎﻥ ﻭ ﭼﮕﻮﻧﮕﻲ ﺁﻧﻬﺎﺳﺖ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﺁﻧﺎﻥ ﺍﺯ »ﻋﻠﺖ ﺑﻤﻌﻠﻮﻝ« ﭘﻲ ﻣﻲﺑﺮﻧﺪ ﻭ ﺍﺯ ﺩﻳﺪﻥ ﭼﮕﻮﻧﮕﻲ‬
‫ﺳﺘﺎﺭﮔﺎﻥ )ﻳﺎ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺷﺎﻥ ﺍﻭﺿﺎﻉ ﻛﻮﺍﻛﺐ( ﻛﺎﺭﻫﺎﻱ ﺁﻳﻨﺪﻩ ﺭﺍ ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﺍﺯ ﺁﻧﻬﺎ ﺁﮔﺎﻫﻲ ﻣﻲﺩﻫﻨﺪ‪.‬‬
‫ﻧﻴﺰ ﺑﺮﺍﻱ ﻫﺮ ﻛﺎﺭﻱ ﺳﺎﻋﺘﻬﺎﻳﻲ ﻧﺸﺎﻥ ﻣﻲﺩﻫﻨﺪ ﻛﻪ ﺍﮔﺮ ﺩﺭ ﺁﻥ ﺳﺎﻋﺖ ﻛﺮﺩﻩ ﺷﻮﺩ ﭼﻮﻥ ﺳﺘﺎﺭﮔﺎﻥ ﺩﺭ ﻓﻼﻥ ﺣﺎﻟﻨﺪ ﺑﻨﺘﻴﺠﻪ‬
‫ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﻳﺎ ﻧﺨﻮﺍﻫﺪ ﺭﺳﻴﺪ‪.‬‬
‫ﭼﻨﻴﻦ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺍﺯ ﺯﻣﺎﻧﻬﺎﻱ ﺑﺎﺳﺘﺎﻥ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﻧﻴﺰ ﻳﺎﺩﮔﺎﺭ ﺩﻭﺭﻩﻫﺎﻱ ﺑﺖ ﭘﺮﺳﺘﻴﺴﺖ‪ .‬ﻧﻴﺰ ﭼﻨﻴﻦ ﭘﻴﺪﺍﺳﺖ‬
‫ﻛﻪ ﺍﻳﻦ ﭘﻴﺸﮕﻮﻳﻲ ﻧﺨﺴﺖ ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ ﺩﻣﺪﺍﺭ ﻭ ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ ﻓﺮﻭﺭﻳﺰﻧﺪﻩ )ﺷﻬﺎﺏ( ﻭ ﺍﺯ ﺑﺮﺧﻲ ﻧﺸﺎﻧﻪﻫﺎﻱ ﺁﺳﻤﺎﻧﻲ ﻛﻪ ﮔﺎﻫﻲ‬
‫ﺩﻳﺪﻩ ﺷﻮﺩ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪﻩ‪.‬‬
‫ﭼﻮﻥ ﺳﺘﺎﺭﮔﺎﻥ ﺩﻣﺪﺍﺭ ﻫﺮ ﺳﻲ ﭼﻬﻞ ﺳﺎﻝ ﻳﻜﺒﺎﺭ ﻧﻤﺎﻳﺎﻥ ﮔﺮﺩﺩ ﻭ ﻫﺮﻛﺴﻲ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻴﺶ ﺟﺰ ﻳﻜﺒﺎﺭ ﻳﺎ ﺩﻭﺑﺎﺭ ﺁﻧﺮﺍ ﻧﺒﻴﻨﺪ ﺍﺯ‬
‫ﺍﻳﻨﺮﻭ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﭘﺪﻳﺪ ﺁﻳﺪ ﻣﺮﺩﻣﺎﻥ ﺑﺘﺮﺱ ﺍﻓﺘﻨﺪ ﻭ ﮔﻔﺘﮕﻮﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻛﻨﻨﺪ‪ .‬ﻫﻨﻮﺯ ﺍﻳﻦ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻫﺴﺖ‪.‬‬
‫‪١٨‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺑﺎﺳﺘﺎﻥ ﻣﺮﺩﻡ ﺁﻧﺮﺍ ﻧﺸﺎﻥ ﺧﺸﻢ ﺧﺪﺍﻳﺎﻥ ﺧﻮﺩ ﺩﺍﻧﺴﺘﻨﺪﻱ ﻭ ﻛﺎﻫﻨﺎﻥ ﻓﺮﺻﺖ ﻳﺎﻓﺘﻪ ﺍﺯ ﭘﻴﺶ ﺁﻣﺪﻥ ﺑﻼﻳﻲ ـ ﺍﺯ ﻭﺑﺎ‬
‫ﻳﺎ ﻃﺎﻋﻮﻥ ﻳﺎ ﺳﻴﻞ ﻳﺎ ﮔﺮﺍﻧﺴﺎﻟﻲ ـ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻩ ﺗﺮﺱ ﻣﺮﺩﻡ ﺭﺍ ﺑﻴﺸﺘﺮ ﮔﺮﺩﺍﻧﻴﺪﻧﺪﻱ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﻓﺮﻭﺭﻳﺰﺵ ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﭘﻴﺪﺍﻳﺶ‬
‫ﻧﺸﺎﻧﻪﻫﺎﻳﻲ ـ ﺍﺯ ﺳﺮﺧﻲ ﻳﺎ ﺭﻭﺷﻨﺎﻳﻲ ـ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﻛﺮﺩﻧﺪﻱ‪.‬‬
‫ﺍﺯ ﺍﻳﻨﺠﺎ ﺭﺍﻩ ﺑﺎﺯ ﺷﺪﻩ ﻛﻪ ﻛﺴﺎﻧﻲ ﻓﺮﻭﺯﻧﺪﮔﺎﻥ ﺁﺳﻤﺎﻧﻲ ﺭﺍ ﺍﻓﺰﺍﺭ ﭘﻴﺸﮕﻮﻳﻲ ﮔﻴﺮﻧﺪ‪ .‬ﭼﻮﻥ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﭘﻨﺞ ﺳﺘﺎﺭﻩ ﺩﻳﮕﺮ‬
‫)ﻛﻪ ﻫﻔﺖ ﮔﺮﺩﻧﺪﻩ ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷﺪﻧﺪ( ﻣﻲﮔﺮﺩﻧﺪ ﻭ ﻫﺮ ﺭﻭﺯ ﺟﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﺳﻤﺎﻥ ـ ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻢ ﺩﺭ ﻣﻴﺎﻥ ﺳﺘﺎﺭﮔﺎﻥ ـ‬
‫ﺩﻳﮕﺮ ﻣﻲﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺧﻮﺩ ﮔﺎﻫﻲ ﺑﻬﻢ ﻧﺰﺩﻳﻚ ﻭ ﮔﺎﻫﻲ ﺍﺯ ﻫﻢ ﺩﻭﺭ ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﺑﺎﻳﻦ ﺣﺎﻝﻫﺎﻱ ﺁﻧﺎﻥ ﻣﻌﻨﻲﻫﺎﻳﻲ ﺍﺯ ﺧﻮﺩ ﺩﺍﺩﻩ ﻭ‬
‫ﻫﺮﻳﻜﻲ ﺭﺍ ﻧﺸﺎﻧﻪ ﺑﻠﻜﻪ ﺍﻧﮕﻴﺰﻩ ﻳﻚ ﭘﻴﺸﺂﻣﺪ ﺯﻣﻴﻨﻲ ﺷﻤﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺁﻧﭽﻪ ﻣﺎﻳﻪ ﺭﻭﺍﺝ ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﮔﺮﺩﻳﺪﻩ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ‬
‫ﺳﺎﺩﻩ ﺁﻧﺰﻣﺎﻧﻲ‪ ،‬ﻣﺮﺩﻡ ﺑﺂﺳﻤﺎﻥ ﺑﻴﺶ ﺍﺯ ﺯﻣﺎﻥ ﻣﺎ ﺗﻤﺎﺷﺎ ﻣﻲﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺩﺭ ﺳﺎﻳﻪ ﻧﺪﺍﺷﺘﻦ ﺳﺎﻋﺖ ﻭ ﻗﻄﺐ ﻧﻤﺎ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﺸﻨﺎﺧﺘﻦ‬
‫ﺳﺘﺎﺭﮔﺎﻥ ﻭ ﮔﺮﺩﺵ ﺁﻧﻬﺎ ﺍﺯ ﻣﺎ ﻧﻴﺎﺯﻣﻨﺪﺗﺮ ﻣﻲﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﻣﺮﺩﺍﻥ ﺁﻥ ﺯﻣﺎﻥ ﺍﻳﻦ ﺳﺘﺎﺭﮔﺎﻥ ﮔﺮﺩﻧﺪﻩ ﺭﺍ ﺧﺪﺍﻳﺎﻧﻲ‬
‫ﭘﻨﺪﺍﺷﺘﻪ ﭘﺮﺳﺘﺶ ﻣﻲﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﭼﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺎﻭﺭﻫﺎﻳﻲ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺳﺘﺎﺭﮔﺎﻥ ﮔﺮﺩﻧﺪﻩ ﺩﺍﺷﺘﻪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺧﺪﺍﻳﺎﻧﻲ ﻣﻲﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﭼﻪ ﺍﺯ‬
‫ﺍﻳﻨﺮﻭ ﻛﻪ ﺑﭽﮕﻮﻧﮕﻲ ﮔﺮﺩﺵ ﺍﻳﻦ ﺟﻬﺎﻥ ﻭ ﺍﻧﮕﻴﺰﻫﺎﻱ ﻛﺎﺭﻫﺎ ﭘﻲ ﻧﺒﺮﺩﻩ ﺑﻴﻜﺒﺎﺭ ﻧﺎﺁﮔﺎﻩ ﻣﻲﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﺑﺎﻭﺭ ﻛﻪ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻱ‬
‫ﻛﺎﺭﻫﺎ ﮔﺮﺩﺵ ﺁﻓﺘﺎﺏ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻧﺴﺖ ﺑﺎﺯﺍﺭ ﺑﺴﻴﺎﺭ ﮔﺮﻣﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻣﺎﻥ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺭﻭﺍﺝ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﺭﺍ ﺑﺴﻴﺎﺭ‬
‫ﺑﻴﺸﺘﺮ ﮔﺮﺩﺍﻧﻴﺪﻩ‪.‬‬
‫ﺍﺯ ﺁﻧﺴﻮﻱ ﭼﻮﻥ ﺷﻨﺎﺧﺘﻦ ﻓﺮﻭﺯﻧﺪﮔﺎﻥ ﺁﺳﻤﺎﻧﻲ‪ ،‬ﻭ ﭘﻲ ﺑﺮﺩﻥ ﺑﺠﺎﻳﮕﺎﻩ ﺁﻧﻬﺎ ﺩﺭ ﺁﺳﻤﺎﻥ‪ ،‬ﻭ ﺁﮔﺎﻫﻲ ﺍﺯ ﺩﻭﺭﻱ ﻳﺎ ﻧﺰﺩﻳﻜﻲ‬
‫ﺁﻧﻬﺎ ﺑﻴﻜﺪﻳﮕﺮ ﻳﻚ ﭼﻴﺰ ﺳﺎﺩﻩ ﻭ ﺁﺳﺎﻧﻲ ﻧﻤﻲﺑﻮﺩﻩ ﻛﻪ ﻫﺮﻛﺴﻲ ﺑﺘﻮﺍﻧﺪ‪ ،‬ﻧﺎﮔﺰﻳﺮ ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﭘﻴﺸﮕﻮﻳﻲ ﺭﻭﻳﻪ ﺩﺍﻧﺶ ﭘﻴﺪﺍ ﻛﺮﺩﻩ‬
‫ﻭ ﭘﺮﺩﺍﺯﻧﺪﮔﺎﻥ ﺑﺂﻥ ﻳﻜﺪﺳﺘﻪ ﻭﻳﮋﻩﺍﻱ ﺑﻮﺩﻩ ﻭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺟﺎﻳﮕﺎﻫﻲ ﭘﻴﺪﺍ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻫﻴﭻ ﻳﻜﻲ ﺍﺯ ﭘﻨﺪﺍﺭﻫﺎ )ﺟﺰ ﺍﺯ ﮔﻔﺘﮕﻮ ﺑﺎ ﻣﺮﺩﮔﺎﻥ ﻛﻪ ﺧﻮﺍﻫﻴﻢ ﺁﻭﺭﺩ( ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ ﺭﺍ ﭘﻴﺪﺍ ﻧﻜﺮﺩﻩ ﻭ ﺍﻳﻦ ﺍﺭﺝ ﺭﺍ ﻧﻴﺎﻓﺘﻪ‬
‫ﺍﺳﺖ‪.‬‬
‫ﻳﻚ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻛﻪ ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ ﺑﺮﻭﺍﺝ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﺍﻓﺰﻭﺩﻩ ﻭ ﻣﺎﻳﻪ ﻓﺮﻳﺐ ﻣﺮﺩﻡ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺍﻳﻨﺴﺖ ﻛﻪ ﻫﻤﻴﺸﻪ‬
‫ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﺑﺎ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳﻲ ﺗﻮﺃﻡ ﻣﻲﺑﻮﺩﻩ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳﻲ )ﻫﻴﺌﺖ( ﺧﻮﺩ ﻳﻜﻲ ﺍﺯ ﺩﺍﻧﺸﻬﺎﻱ ﮔﺮﺍﻧﺒﻬﺎﺳﺖ ﻭ ﺑﻨﻴﺎﺩ ﺍﺳﺘﻮﺍﺭﻱ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﺯﻣﺎﻧﻬﺎﻱ‬
‫ﺑﺎﺳﺘﺎﻥ ﺷﻨﺎﺧﺘﻪ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺍﺯ ﻫﻤﺎﻥ ﺯﻣﺎﻧﻬﺎ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻨﺎﻣﻲ ﺑﺂﻥ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ ﻛﻪ ﺍﮔﺮﭼﻪ ﺩﺭ ﺑﻴﺸﺘﺮ ﺟﺎﻫﺎ ﻟﻐﺰﺵ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‬
‫ﺩﺭ ﺑﺮﺧﻲ ﭼﻴﺰﻫﺎ ﻓﻴﺮﻭﺯ ﻣﻲﺑﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺣﺴﺎﺏ ﮔﺮﺩﺵ ﺳﺘﺎﺭﮔﺎﻥ ﺭﺍ ﺍﺯ ﺭﻭﻱ ﺩﺭﺳﺘﻲ ﻛﺮﺩﻩ ﻭ ﺟﺎﻳﮕﺎﻩ ﻫﺮﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻲﺑﻴﻨﻴﻢ ﺍﺯ ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻳﻦ ﻓﻦ ﭼﮕﻮﻧﮕﻲ ﮔﺮﻓﺘﻦ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﺍﻧﮕﻴﺰﻩ‬
‫ﺁﻧﻬﺎ ﺭﺍ ﺩﺍﻧﺴﺘﻪ ﻭ ﺍﺯ ﭘﻴﺶ ﺁﮔﺎﻫﻲ ﻣﻲﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﮔﺮﻓﺘﻦ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻥ ﺍﺯ ﺁﻥ ﺍﺯ ﺭﻭﻱ ﺣﺴﺎﺏ ﻣﻲﺑﺎﺷﺪ ﻭ ﺧﻮﺩ ﺍﺯ ﺟﺴﺘﺎﺭﻫﺎﻱ‬
‫ﺳﺘﺎﺭﻩﺷﻨﺎﺳﻴﺴﺖ‪ .‬ﻳﻚ ﺩﺍﻧﺸﻤﻨﺪ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺱ ﺍﺯ ﺭﻭﻱ ﺣﺴﺎﺏ ﺗﻮﺍﻧﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺩﺭ ﻓﻼﻥ ﺭﻭﺯ ﻭ ﻓﻼﻥ ﺳﺎﻋﺖ ﻭ ﻓﻼﻥ ﺩﻗﻴﻘﻪ‬
‫ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺯﻣﻴﻦ ﭼﻨﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﺩﺭ ﺭﻭﺑﺮﻭﻱ ﻳﻜﺪﻳﮕﺮ‪ ،‬ﻭ ﺯﻣﻴﻦ ﺩﺭ ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﺑﺎﺷﺪ ﻭ ﺳﺎﻳﻪ ﺯﻣﻴﻦ‬
‫ﺑﺮﻭﻱ ﻣﺎﻩ ﺑﻴﻔﺘﺪ ﻭ ﺁﻧﺮﺍ ﺗﺎﺭﻳﻚ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺭﻭﻱ ﺣﺴﺎﺏ ﺗﻮﺍﻧﺪ ﺩﺍﻧﺴﺖ ﻭ ﺍﺯ ﺭﻭﻱ ﭘﻴﺶﺑﻴﻨﻲ ﺁﮔﺎﻫﻲ ﺗﻮﺍﻧﺪ ﺩﺍﺩ‪.‬‬
‫‪١٩‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺍﻳﻦ ﻳﻜﻲ ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﺩﺍﻧﺶ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﻣﺮﺩﻡ ﭼﻮﻥ ﻧﻤﻲﺩﺍﻧﻨﺪ ﺁﻥ ﺭﺍ ﺩﻟﻴﻞ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﻣﻨﺠﻢ ﺷﻤﺎﺭﻧﺪ‪ ،‬ﻭ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺍﻳﻦ‬
‫ﻛﺎﺭ ﻭ ﺩﻳﮕﺮ ﭘﻴﺸﮕﻮﻳﻴﻬﺎﻱ ﺍﻭ ﻛﻪ ﻫﻤﻪ ﺍﺯ ﺭﻭﻱ ﭘﻨﺪﺍﺭ ﺍﺳﺖ ﻧﮕﺰﺍﺭﺩﻩ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﺭﺍﺳﺖ ﭘﻨﺪﺍﺭﻧﺪ‪.‬‬
‫ﻫﻨﻮﺯ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻧﻴﺰ ﻋﺎﻣﻴﺎﻥ ﭼﻨﻴﻦ ﮔﻮﻳﻨﺪ‪» :‬ﻣﻨﺠﻢ ﺍﮔﺮ ﻳﻚ ﭼﻴﺰﻫﺎﻳﻲ ﻧﻤﻲﺩﺍﻧﺪ ﭘﺲ ﭼﻄﻮﺭ ﮔﺮﻓﺘﻦ ﻣﺎﻩ ﻭ ﺁﻓﺘﺎﺏ ﺭﺍ ﺧﺒﺮ‬
‫ﻣﻲﺩﻫﺪ ﻭ ﺭﺍﺳﺖ ﺩﺭﻣﻲﺁﻳﺪ؟!‪ .«.‬ﺍﺯ ﺯﻣﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺍﻳﻦ ﻳﻜﻲ ﺍﺯ ﺍﻧﮕﻴﺰﻩﻫﺎﻱ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻥ ﻣﺮﺩﻡ ﺑﻮﺩﻩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺩﺭﺁﻣﺪﻥ ﻣﺎﻩ ﻧﻮ‪،‬‬
‫ﻭ ﺩﻳﺪﻩ ﺷﺪﻥ ﻭ ﻧﺸﺪﻥ ﺁﻥ‪ ،‬ﻭ ﺁﻏﺎﺯ ﺳﺎﻝ ﻧﻮ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻫﻤﻪ ﺍﺯ ﺭﻭﻱ ﺣﺴﺎﺑﺴﺖ ﺩﺭ ﻧﺰﺩ ﻣﺮﺩﻡ ﺩﻟﻴﻞ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﻣﻨﺠﻤﺎﻥ‬
‫ﻣﻲﺑﺎﺷﺪ!‪..‬‬
‫ﺑﺪﻳﻨﺴﺎﻥ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻭ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻭ ﭼﻮﻥ ﺩﺭ ﻗﺮﻥ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﺍﺳﻼﻡ‪ ،‬ﻓﻠﺴﻔﻪ ﻳﻮﻧﺎﻥ ﻭ ﺩﻳﮕﺮ‬
‫ﺩﺍﻧﺸﻬﺎﻱ ﻳﻮﻧﺎﻧﻲ ﻭ ﺭﻭﻣﻲ ﺑﺸﺮﻕ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺭﻭﺍﺝ ﺑﻲﺍﻧﺪﺍﺯﻩ ﻳﺎﻓﺘﻪ‪ ،‬ﺍﻳﻦ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﺑﻮﺩﻩ ﻭ ﺁﻧﭽﻪ ﻣﺎ ﻣﻲﺩﺍﻧﻴﻢ ﺍﺯ‬
‫ﻫﻤﺎﻧﺰﻣﺎﻥ ﺗﺎ ﻳﻜﻬﺰﺍﺭ ﺳﺎﻝ ﺩﺭ ﺍﻭﺝ ﺭﻭﺍﺝ ﺧﻮﺩ ﺑﻮﺩﻩ ﻛﻪ ﮔﺬﺷﺘﻪ ﺍﺯ ﻣﺮﺩﻡ ﻋﺎﻣﻲ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ ﺑﺂﻥ ﮔﺮﻭﻳﺪﻩ ﻭ ﻫﺮﻛﺪﺍﻡ‬
‫ﺍﺯ ﺁﻧﺎﻥ ﻳﻚ ﻳﺎ ﭼﻨﺪ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭ )ﻣﻨﺠﻢ( ﺩﺭ ﺩﺭﺑﺎﺭ ﺧﻮﺩ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻳﻚ ﭘﺎﺩﺷﺎﻩ ﺍﮔﺮ ﻣﻲﺧﻮﺍﺳﺘﻪ ﺑﺘﺨﺖ ﻧﺸﻴﻨﺪ ﻭ ﻳﺎ ﺑﺠﻨﮓ‬
‫ﺭﻭﺩ‪ ،‬ﻭ ﻳﺎ ﺳﺮﺍﻳﻲ ﺑﻨﻴﺎﺩ ﮔﺰﺍﺭﺩ‪ ،‬ﻭ ﻳﺎ ﺯﻧﻲ ﺑﮕﻴﺮﺩ‪ ،‬ﻳﺎ ﺑﻬﺮ ﻛﺎﺭ ﺑﺰﺭﮒ ﺩﻳﮕﺮﻱ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﻣﻲﺑﺎﻳﺴﺖ ﻣﻨﺠﻢ ﺑﺮﺍﻱ ﺁﻥ‪ ،‬ﺳﺎﻋﺖ‬
‫ﺑﺮﮔﺰﻳﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﺍﻥ ﺟﺎﻧﺸﻴﻦ ﺑﺘﻜﺪﻩ ﺩﻟﻔﻲ ﻣﻲﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺎ ﺩﺭ ﺗﺎﺭﻳﺦ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺷﮕﻔﺘﻲ ﭘﻴﺪﺍ ﻣﻲﻛﻨﻴﻢ‬
‫ﻛﻪ ﺍﻳﻨﻚ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﺍﻱ ﮔﻮﺍﻫﻲ ﺩﺭ ﺍﻳﻨﺠﺎ ﻳﺎﺩ ﻣﻲﻛﻨﻴﻢ‪:‬‬
‫ﭘﺎﺩﺷﺎﻫﺎﻥ ﺻﻔﻮﻱ ﺑﺎﻭﺭ ﺑﺴﻴﺎﺭ ﺑﻤﻨﺠﻤﺎﻥ ﻣﻲﺩﺍﺷﺘﻨﺪ ﻭ ﺩﺭ ﺩﺭﺑﺎﺭ ﺧﻮﺩ ﺍﺯ ﺁﻧﺎﻥ ﻧﮕﻪ ﻣﻲﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺷﺎﻩ ﻋﺒﺎﺱ‬
‫ﻳﻜﺪﺍﺳﺘﺎﻥ ﺷﮕﻔﺘﻲ ﺭﺥ ﺩﺍﺩ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﻣﻨﺠﻤﺎﻥ ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪ‪» :‬ﺍﻭﺿﺎﻉ ﻛﻮﺍﻛﺐ ﻣﻲﺭﺳﺎﻧﺪ ﻛﻪ ﺩﺭ ﺍﻳﻨﺴﺎﻝ ﻳﻚ ﭘﺎﺩﺷﺎﻫﻲ ﺍﺯ‬
‫ﻣﻴﺎﻥ ﺧﻮﺍﻫﺪ ﺭﻓﺖ«‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﺩﺭﺑﺎﺭﻩ ﺷﺎﻩ ﻋﺒﺎﺱ ﮔﻔﺘﻨﺪ‪:‬‬
‫»ﺗﺮﺑﻴﻊ ﻧﺤﺴﻴﻦ ﺩﺭ ﺧﺎﻧﻪ ﻃﺎﻟﻊ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺍﺧﺘﺮ ﻃﺎﻟﻊ ﺩﺭ ﺣﻀﻴﺾ ﺯﻭﺍﻝ ﻭ ﻭﺑﺎﻟﺴﺖ«‪ .‬ﺍﺯ ﺍﻳﻨﺪﻭ ﺳﺨﻦ ﭼﻨﻴﻦ ﻧﺘﻴﺠﻪ‬
‫ﻣﻲﮔﺮﻓﺘﻨﺪ ﻛﻪ ﺑﺸﺎﻩ ﻋﺒﺎﺱ ﺑﻴﻢ ﻳﻚ ﺁﺳﻴﺒﻲ ﻳﺎ ﮔﺰﻧﺪﻱ ﻣﻲﺭﻭﺩ‪.‬‬
‫ﭼﻮﻥ ﮔﻤﺎﻥ ﺩﺭﻭﻍ ﺩﺭ ﮔﻔﺘﺎﺭ ﺧﻮﺩ ﻧﻤﻲﺩﺍﺷﺘﻨﺪ ﻣﻼ ﺟﻼﻝ ﻳﺰﺩﻱ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺍﻳﺸﺎﻥ ﻣﻲﺑﻮﺩ ﭼﻨﻴﻦ ﭘﻴﺸﻨﻬﺎﺩ ﻛﺮﺩ ﻛﻪ ﺳﻪ‬
‫ﺭﻭﺯ ﺷﺎﻩ ﻋﺒﺎﺱ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺮﻛﻨﺎﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺗﺎﺝ ﻭ ﺗﺨﺖ ﺭﺍ ﺑﻴﻚ ﻛﺴﻲ ﺍﺯ ﺯﻧﺪﺍﻧﻴﺎﻥ ﻛﺸﺘﻨﻲ ﺑﺎﺯ ﮔﺰﺍﺭﺩ ﻛﻪ ﺩﺭ ﺁﻥ‬
‫ﺳﻪ ﺭﻭﺯ ﻫﻤﮕﻲ ﻭﺯﻳﺮﺍﻥ ﻭ ﺳﭙﺎﻫﻴﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﻓﺮﻣﺎﻥ ﺁﻥ ﺑﺎﺷﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﺳﻪ ﺭﻭﺯ ﺍﻭ ﺭﺍ ﺑﻜﺸﺪ ﻭ ﺍﺯ ﺍﻳﻨﺮﺍﻩ ﺑﻼﻱ ﺭﺳﻴﺪﻩ ﺭﺍ ﺍﺯ‬
‫ﺧﻮﺩ ﺩﻭﺭ ﮔﺮﺩﺍﻧﺪ‪.‬‬
‫ﺷﺎﻩ ﻋﺒﺎﺱ ﻛﻪ ﺍﺯ ﺗﺮﺱ ﺟﺎﻥ ﻓﺮﻣﺎﻧﺒﺮ ﻣﻨﺠﻤﺎﻥ ﺷﺪﻩ ﺑﻮﺩ ﺍﻳﻦ ﭘﻴﺸﻨﻬﺎﺩ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ﻭ ﭼﻮﻥ ﺩﺭ ﺁﻧﺴﺎﻝ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﺩﺭﻭﻳﺸﺎﻥ‬
‫ﺭﺍ ﺑﻨﺎﻡ ﺑﻴﺪﻳﻨﻲ ﮔﺮﻓﺘﻪ ﻭ ﺑﺰﻧﺪﺍﻥ ﺳﭙﺮﺩﻩ ﺑﻮﺩﻧﺪ ﭼﻨﻴﻦ ﻧﻬﺎﺩﻧﺪ ﻛﻪ ﻣﻼ ﻳﻮﺳﻔﻲ ﻧﺎﻣﻲ ﺭﺍ ﺍﺯ ﺁﻧﺎﻥ ﺑﭙﺎﺩﺷﺎﻫﻲ ﺭﺳﺎﻧﻴﺪﻩ ﺳﭙﺲ ﺑﻜﺸﻨﺪ‪.‬‬
‫ﺩﺭ ﻋﺎﻟﻢ ﺁﺭﺍ ﺍﻳﻨﺪﺍﺳﺘﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﻣﻲﻧﻮﻳﺴﺪ‪» :‬ﻳﻮﺳﻔﻲ ﻣﺰﺑﻮﺭ ﺭﺍ ﺑﻪ ﺍﺭﺩﻭ ﺁﻭﺭﺩﻩ ﺣﻀﺮﺕ ﺍﻋﻠﻲ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺳﻠﻄﻨﺖ ﻭ‬
‫ﭘﺎﺩﺷﺎﻫﻲ ﺧﻠﻊ ﻓﺮﻣﻮﺩ ﻭ ﺍﺳﻢ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺮ ﺁﻥ ﺧﻮﻥ ﮔﺮﻓﺘﻪ ﺍﻃﻼﻕ ﻓﺮﻣﻮﺩﻧﺪ ﻭ ﺗﺎﺝ ﺷﺎﻫﻲ ﺑﺮ ﺳﺮﺵ ﻧﻬﺎﺩﻩ ﺍﺛﻮﺍﺏ ﻓﺎﺧﺮﻩ ﺩﺭ ﺍﻭ‬
‫ﭘﻮﺷﻴﺪﻧﺪ ﻭ ﺩﺭ ﺭﻭﺯ ﻛﻮﭺ ﺑﺮ ﺍﺳﺘﺮ ﺑﺮﺩﻋﻲ ﺑﺎ ﺯﻳﻦ ﻭ ﻟﮕﺎﻡ ﻣﺮﺻﻊ ﺳﻮﺍﺭ ﻛﺮﺩﻩ ﺍﻋﻼﻡ ﭘﺎﺩﺷﺎﻫﻲ ﺭﺍ ﺑﺮ ﺳﺮﺵ ﺍﻓﺮﺍﺷﺘﻨﺪ ﻭ ﺟﻤﻴﻊ ﺍﻣﺮﺍ‬
‫ﻭ ﻣﻘﺮﺑﺎﻥ ﻭ ﺍﻫﻞ ﺧﺪﻣﺖ ﺑﺎ ﻟﺸﻜﺮ ﻭ ﻗﺸﻮﻥ ﺑﺂﻳﻴﻦ ﻣﻘﺮﺭ ﺩﺭ ﻣﻼﺯﻣﺘﺶ ﻛﻤﺮ ﺑﺴﺘﻪ ﺑﻤﻨﺰﻝ ﻣﻲﺭﺳﺎﻧﻴﺪﻧﺪ ﻭ ﺩﺭ ﺩﻳﻮﺍﻥ ﺧﺎﻧﻪ ﻫﻤﺎﻳﻮﻥ‬
‫ﻓﺮﻭ ﺁﻭﺭﺩﻩ ﺍﻃﻌﻤﻪ ﻭ ﺍﺷﺮﺑﻪ ﻣﻲﻛﺸﻴﺪﻧﺪ ﻭ ﺷﺐ ﻗﻮﺭﭼﻴﺎﻥ ﻋﻈﺎﻡ ﻭ ﻋﺴﺎﻛﺮ ﻣﻨﺼﻮﺭﻩ ﺑﻜﺸﻴﻚ ﻗﻴﺎﻡ ﻣﻲﻧﻤﻮﺩﻧﺪ ﻭ ﺁﻥ ﺑﻴﭽﺎﺭﻩ‬
‫ﻋﺎﻗﺒﺖ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﺁﻥ ﺳﻪ ﺭﻭﺯ ﺭﺍ ﺑﻔﺮﺍﻏﺖ ﮔﺬﺭﺍﻧﻴﺪ… ﻭ ﺣﻀﺮﺕ ﺍﻋﻠﻲ ﺩﺭ ﺁﻥ ﺳﻪ ﺭﻭﺯ ﺑﺎ ﺩﻭ ﺳﻪ ﻧﻔﺮ ﺟﻠﻮﺩﺍﺭ ﻭ‬
‫‪٢٠‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺧﺪﻣﺘﻜﺎﺭﻳﻜﻪ ﺳﻮﺍﺭ ﮔﺮﺩﻳﺪﻩ ﺍﺻﻼ ﺑﺘﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺳﻠﻄﻨﺖ ﻧﻤﻲﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﻣﻮﻻﻧﺎ ﻳﻮﺳﻔﻲ ﺩﺭ ﺳﺮ ﺳﻮﺍﺭﻱ ﺟﻨﺎﺏ ﻣﻮﻻﻧﺎ ﺟﻼﻝ‬
‫ﻣﻨﺠﻢ ﺭﺍ ﺩﻳﺪﻩ ﺑﺎﻭ ﮔﻔﺘﻪ ﺑﻮﺩ ﺍﻳﺤﻀﺮﺕ ﻣﻼ ﭼﻪ ﺑﺨﻮﻥ ﻣﺎ ﻛﻤﺮ ﺑﺴﺘﻪ… ﻣﺠﻤﻼ ﺑﻌﺪ ﺍﺯ ﺳﻪ ﺭﻭﺯ ﺍﺯ ﻟﺒﺎﺱ ﻣﺴﺘﻌﺎﺭ ﺣﻴﺎﺕ ﻋﺮﻳﺎﻥ‬
‫ﮔﺸﺘﻪ ﺍﺯ ﺗﺨﺖ ﺍﻓﺘﺎﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﻭﺍﻗﻌﻪ ﻣﺰﺑﻮﺭ ﺣﻀﺮﺕ ﺍﻋﻠﻲ ﻣﺠﺪﺩﹰﺍ ﺑﺮ ﻣﺴﻨﺪ ﻓﺮﻣﺎﻧﺪﻫﻲ ﺟﻠﻮﺱ ﻓﺮﻣﻮﺩﻧﺪ«‪.‬‬
‫ﺩﺍﺳﺘﺎﻥ ﺩﻭﻡ ﻧﻴﺰ ﺍﺯ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺻﻔﻮﻳﺴﺖ‪ .‬ﭼﻮﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٠٧٧‬ﺷﺎﻩ ﻋﺒﺎﺱ ﺩﻭﻡ ﺩﺭﮔﺬﺷﺖ ﭘﺴﺮ ﺍﻭ ﺻﻔﻲ ﻣﻴﺮﺯﺍ ﺭﺍ‬
‫ﺑﺠﺎﻧﺸﻴﻨﻲ ﺑﺮﺩﺍﺷﺘﻨﺪ‪ .‬ﻣﻨﺠﻤﺎﻥ ﺳﺎﻋﺖ ﺑﺮﮔﺰﻳﺪﻧﺪ ﻭ ﺷﺎﻩ ﺟﻮﺍﻥ ﺩﺭ ﺁﻥ ﺳﺎﻋﺖ ﺗﺎﺝ ﺑﺴﺮ ﮔﺰﺍﺭﺩﻩ ﺑﺘﺨﺖ ﻧﺸﺴﺖ‪.‬‬
‫ﻭﻟﻲ ﺩﺭ ﺳﺎﻝ ﻳﻜﻢ ﻭ ﺩﻭﻡ ﭘﺎﺩﺷﺎﻫﻲ ﺍﻭ ﺁﺷﻮﺑﻬﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺑﺮﺧﺎﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺍﺯ ﻳﻜﺴﻮ ﺗﺮﻛﻤﺎﻧﺎﻥ ﻭ ﺍﺯﺑﻜﺎﻥ ﺑﺘﺎﺧﺖ ﻭ ﺗﺎﺭﺍﺝ‬
‫ﺁﻣﺪﻧﺪ ﻭ ﺯﻳﺎﻥ ﺑﺴﻴﺎﺭ ﺭﺳﺎﻧﻴﺪﻧﺪ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﺩﺭ ﺷﻴﺮﻭﺍﻥ ﻭ ﺁﻥ ﭘﻴﺮﺍﻣﻮﻧﻬﺎ ﺯﻣﻴﻦ ﻟﺮﺯ ﺳﺨﺘﻲ ﺭﺥ ﺩﺍﺩ ﻭ ﺁﺳﻴﺐ ﺑﺴﻴﺎﺭ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪.‬‬
‫ﻣﺮﺩﻡ ﺭﻭﻱ ﺧﻮﺷﻲ ﻧﻤﻲﺩﻳﺪﻧﺪ ﻭ ﺍﺯ ﭘﺎﺩﺷﺎﻩ ﻧﺎﺧﺸﻨﻮﺩﻱ ﻣﻲﻧﻤﻮﺩﻧﺪ‪.‬‬
‫ﺍﺯ ﺁﻧﺴﻮﻱ ﺧﻮﺩ ﭘﺎﺩﺷﺎﻩ ﺟﻮﺍﻥ ﻧﺎﺗﻮﺍﻥ ﻣﻲﺑﻮﺩ‪ ،‬ﻭ ﭼﻮﻥ ﻫﻤﻴﺸﻪ ﺑﺎ ﺯﻧﺎﻥ ﺩﺭ ﮔﺮﺩﺵ ﻭ ﺁﻣﻴﺰﺵ ﺑﻮﺩﻩ ﺩﺭ ﺑﺎﺩﻩ ﺧﻮﺍﺭﻱ ﻭ‬
‫ﻛﺎﻣﮕﺰﺍﺭﻱ ﺍﻧﺪﺍﺯﻩ ﻧﻤﻲﺷﻨﺎﺧﺖ ﺭﻭﺯﺑﺮﻭﺯ ﻧﺎﺗﻨﺪﺭﺳﺘﺘﺮ ﻣﻲﮔﺮﺩﻳﺪ ﻭ ﺑﻨﺎﺗﻮﺍﻧﻴﺶ ﻣﻲﺍﻓﺰﻭﺩ‪.‬‬
‫ﭘﺰﺷﻚ ﺩﺭﺑﺎﺭﻱ )ﻳﺎ ﺣﻜﻴﻢ ﺑﺎﺷﻲ( ﺑﺴﻴﺎﺭ ﻣﻲﻛﻮﺷﻴﺪ ﻭ ﻫﺮ ﭼﺎﺭﻩ ﺑﻜﺎﺭ ﻣﻲﺑﺮﺩ‪ .‬ﻭﻟﻲ ﺑﺎ ﺁﻥ ﻧﺎﭘﺮﻫﻴﺰﻱ ﭘﺎﺩﺷﺎﻩ ﻧﺘﻴﺠﻪ‬
‫ﻧﻤﻲﺩﺍﺩ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﻣﺎﺩﺭ ﺷﺎﻩ ﺑﺠﺎﻱ ﺁﻧﻜﻪ ﭘﺴﺮﺵ ﺭﺍ ﺑﭙﺮﻫﻴﺰ ﻭﺍﺩﺍﺭﺩ ﭘﺰﺷﻚ ﺭﺍ ﮔﻨﺎﻫﻜﺎﺭ ﻣﻲﮔﺮﻓﺖ ﻭ ﺍﻭ ﺭﺍ ﻧﺎﺩﺍﻥ ﻣﻲﺧﻮﺍﻧﺪ‪.‬‬
‫ﭼﻮﻥ ﺩﺭ ﻳﻚ ﺩﺭﺑﺎﺭ ﺧﻮﺩﻛﺎﻣﻪ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻛﺎﺭ ﻛﺸﺘﻪ ﺷﺪﻥ ﭘﺰﺷﻚ ﻭ ﮔﺮﻓﺘﻪ ﺷﺪﻥ ﺩﺍﺭﺍﻳﻲ ﺍﻭ ﺑﻮﺩﻱ ﻭﻱ ﺳﺨﺖ ﻣﻲﺗﺮﺳﻴﺪ ﻭ‬
‫ﺍﻳﻦ ﺑﻮﺩ ﺑﺮﺍﻱ ﺭﻫﺎﻳﻲ ﺟﺎﻥ ﻭ ﺩﺍﺭﺍﻳﻲ ﺧﻮﺩ ﭼﻨﻴﻦ ﭘﺮﺍﻛﻨﺪ ﻛﻪ ﻣﻨﺠﻢﺑﺎﺷﻲ ﺩﺭ ﺑﺮﮔﺰﻳﺪﻥ ﺳﺎﻋﺖ ﺑﺮﺍﻱ ﺗﺨﺖ ﻧﺸﻴﻨﻲ ﭘﺎﺩﺷﺎﻩ ﺩﭼﺎﺭ‬
‫ﻧﺎﻓﻬﻤﻲ ﮔﺮﺩﻳﺪﻩ ﻭ ﺍﻳﻦ ﻧﺎﺧﻮﺷﻲ ﭘﺎﺩﺷﺎﻩ ﻭ ﺁﻥ ﻧﺎﺍﻳﻤﻨﻲ ﻛﺸﻮﺭ ﻭ ﺁﻥ ﺯﻣﻴﻦ ﻟﺮﺯ ﻭ ﺩﻳﮕﺮ ﺁﺳﻴﺒﻬﺎ ﻫﻤﮕﻲ ﻧﺘﻴﺠﻪ ﺧﻮﺵ ﻧﺒﻮﺩﻥ‬
‫ﺳﺎﻋﺖ ﺗﺨﺖ ﻧﺸﻴﻨﻲ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﭼﻮﻥ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪ ﺩﺭﺑﺎﺭﻳﺎﻥ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺁﻧﺮﺍ ﺑﺎﻭﺭ ﻛﺮﺩﻧﺪ‪ .‬ﺷﺎﺭﺩﻥ ﻓﺮﺍﻧﺴﻮﻱ ﻛﻪ ﺁﻧﺰﻣﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﻲﺑﻮﺩﻩ ﻭ ﻣﺎ‬
‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﺩﺭ ﺳﻴﺎﺣﺘﻨﺎﻣﻪ ﺍﻭ ﻣﻲﻳﺎﺑﻴﻢ‪ ،‬ﭼﻨﻴﻦ ﻣﻲﻧﻮﻳﺴﺪ‪:‬‬
‫ﭘﺎﺩﺷﺎﻩ ﻭ ﻣﺎﺩﺭﺵ ﭘﻴﺶ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺍﻳﻦ ﻳﺎﻭﻩﮔﻮﻳﻲ ﺭﺍ ﺑﺎﻭﺭ ﻛﺮﺩﻧﺪ‪ .‬ﺯﻧﻬﺎﻱ ﺍﻋﻠﻴﺤﻀﺮﺕ ﻧﻴﺰ ﮔﻨﺎﻩ ﻣﻨﺠﻢ ﺭﺍ ﺑﻴﮕﻤﺎﻥ‬
‫ﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﺧﻮﺍﺟﮕﺎﻥ ﻭ ﺩﻳﮕﺮ ﺩﺭﺑﺎﺭﻳﺎﻥ ﭼﺎﭘﻠﻮﺱ ﻛﻪ ﺟﺰ ﺭﺃﻱ ﭘﺎﺩﺷﺎﻩ ﺭﺃﻳﻲ ﻧﺪﺍﺭﻧﺪ ﺑﺂﻥ ﺑﺎﻭﺭ ﮔﺮﻭﻳﺪﻧﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﭘﺰﺷﻚ ﻛﺎﺭ ﺭﺍ‬
‫ﭘﻴﺶ ﺑﺮﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺟﺎﻥ ﻭ ﺩﺍﺭﺍﻳﻲ ﻭ ﺁﺑﺮﻭﻱ ﺧﻮﺩ ﺭﺍ ﺑﺎﺯ ﺧﺮﻳﺪ‪ .‬ﻣﻨﺠﻢ ﺑﺎﺷﻲ ﻫﺮﭼﻪ ﺩﻟﻴﻞ ﺑﻪ ﺑﻴﮕﻨﺎﻫﻲ ﺧﻮﺩ ﺁﻭﺭﺩ ﺳﻮﺩﻱ‬
‫ﻧﺪﺍﺩ ﻭ ﻛﺎﺭ ﺑﺠﺎﻳﻲ ﺭﺳﻴﺪ ﻛﻪ ﺍﺯ ﺗﺮﺱ ﺟﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﺧﺎﻣﻮﺷﻲ ﮔﺰﻳﺪ ﻧﺎﮔﺰﻳﺮ ﮔﺮﺩﻳﺪﻩ ﺑﻨﺎﻓﻬﻤﻲ ﺧﻮﺩ ﺍﻗﺮﺍﺭ ﻛﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺤﺎﻝ‬
‫ﻣﻴﺒﺎﻳﺴﺖ ﻟﻐﺰﺵ ﮔﺬﺷﺘﻪ ﺭﺍ ﺟﺒﺮﺍﻥ ﻛﻨﻨﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﭘﺲ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﺑﺴﻴﺎﺭ ﺭﺍﻫﻲ ﺟﺰ ﺁﻥ ﻧﻴﺎﻓﺘﻨﺪ ﻛﻪ ﭘﺎﺩﺷﺎﻩ ﺩﻭﺑﺎﺭﻩ‬
‫ﺗﺨﺖ ﻧﺸﻴﻨﻲ ﻭ ﺗﺎﺟﮕﺰﺍﺭﻱ ﻛﻨﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻣﺮﺩﻡ »ﺻﻔﻲ« ﺭﺍ ﺧﻮﺵ ﻳﻤﻦ ﻧﺪﺍﻧﺴﺘﻪ ﻣﻲﮔﻔﺘﻨﺪ ﺩﺭ ﺯﻣﺎﻥ ﺷﺎﻩ ﺻﻔﻲ ﻧﺨﺴﺖ ﻧﻴﺰ‬
‫ﺑﺪﻳﻬﺎﻳﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﺭﺥ ﺩﺍﺩﻩ‪ ،‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ؛ ﭼﻨﺎﻥ ﻧﻬﺎﺩﻧﺪ ﻛﻪ ﺩﻭﺑﺎﺭﻩ ﺳﺎﻋﺘﻲ ﮔﺰﻳﻨﻨﺪ ﻭ ﭘﺎﺩﺷﺎﻩ ﺑﺎ ﻧﺎﻡ ﺩﻳﮕﺮﻱ ﺩﻭﺑﺎﺭﻩ ﺗﺎﺟﮕﺰﺍﺭﻱ‬
‫ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﻣﻨﺠﻤﺎﻥ ﺑﺎ ﺭﻧﺞ ﺑﺴﻴﺎﺭ ﺳﺎﻋﺘﻲ ﺑﺮﮔﺰﻳﺪﻧﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺳﺎﻋﺖ ﺑﺎﺭ ﺩﻳﮕﺮ ﺁﻳﻴﻦ ﺗﺎﺟﮕﺰﺍﺭﻱ ﺑﻜﺎﺭ ﺑﺴﺘﻪ ﺷﺪ ﻭ ﭘﺎﺩﺷﺎﻩ‬
‫ﺑﻨﺎﻡ ﺷﺎﻩ ﺳﻠﻴﻤﺎﻥ ﺑﺎﺭ ﺩﻳﮕﺮ ﺗﺎﺝ ﺑﺴﺮ ﮔﺰﺍﺭﺩﻩ ﺑﺘﺨﺖ ﻧﺸﺴﺖ‪.‬‬
‫ﺷﺎﺭﺩﻥ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﺑﺪﺭﺍﺯﻱ ﻧﻮﺷﺘﻪ ﺷﮕﻔﺘﻲ ﻣﻲﻧﻤﺎﻳﺪ ﺍﺯ ﺍﻳﻨﻜﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﭽﻨﻴﻦ ﻛﺎﺭ ﺑﻴﻬﻮﺩﻩﺍﻱ ﺑﺮﺧﺎﺳﺘﻨﺪ‪ ،‬ﻭ ﭼﻨﺎﻧﻜﻪ ﺍﻭ‬
‫ﻣﻲﻧﻮﻳﺴﺪ ﻭ ﻣﺎ ﻧﻴﺰ ﺍﺯ ﺗﺎﺭﻳﺦ ﻣﻲﺩﺍﻧﻴﻢ ﺍﻳﻦ ﻛﺎﺭ ﻫﻴﭻ ﻧﺘﻴﺠﻪﺍﻱ ﻧﺪﺍﺷﺖ ﻭ ﻫﻨﺎﻳﺸﻲ ﺍﺯ ﺁﻥ ﺩﺭ ﻛﺎﺭﻫﺎ ﭘﺪﻳﺪﺍﺭ ﻧﮕﺮﺩﻳﺪ‪.‬‬
‫ﻳﻚ ﺩﺍﺳﺘﺎﻧﻲ ﻫﻢ ﻳﻜﻲ ﺍﺯ ﺁﺷﻨﺎﻳﺎﻥ ﺑﺎ ﻣﻨﺠﻤﻲ ﻣﻲﺩﺍﺭﺩ ﻛﻪ ﭼﻮﻥ ﻧﻮﺷﺘﻪ ﺍﺳﺖ ﻛﻮﺗﺎﻫﺸﺪﻩ ﻧﻮﺷﺘﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﺁﻭﺭﻳﻢ‪:‬‬
‫‪٢١‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻣﻲﮔﻮﻳﺪ‪ :‬ﺳﻪ ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﺭ ﻣﺎﻩ ﺭﻣﻀﺎﻥ ﺑﻮﺩ ﻳﻜﻲ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﻣﺮﺍ ﺑﺮﺍﻱ ﺍﻓﻄﺎﺭ ﺩﻋﻮﺕ ﻛﺮﺩ‪ .‬ﭼﻮﻥ ﺭﻓﺘﻢ ﻭ ﺍﺯ ﺩﺭ‬
‫ﻭﺍﺭﺩ ﺷﺪﻡ ﻭ ﻧﺸﺴﺘﻢ ﮔﺬﺷﺘﻪ ﺍﺯ ﻣﻴﺰﺑﺎﻥ ﺩﻭ ﻛﺲ ﺩﻳﮕﺮ ﺑﻮﺩﻧﺪ‪ .‬ﻣﻴﺰﺑﺎﻥ ﺑﻤﻌﺮﻓﻲ ﭘﺮﺩﺍﺧﺖ‪ :‬ﺍﻳﻦ ﺁﻗﺎﻱ ﻣﺼﻮﺭ ﺭﺣﻤﺎﻧﻴﺴﺖ‪.‬‬
‫ﮔﺮﺍﻭﺭﻫﺎﻱ ﺧﻮﺏ ﻣﻲ ﺳﺎﺯﺩ‪ .‬ﺍﻳﻦ ﺁﻗﺎﻱ ﻓﻼﻥ ﻣﻨﺠﻢ ﺍﺳﺖ‪ ،‬ﺗﻘﻮﻳﻢ ﺍﻳﺸﺎﻥ ﺍﻣﺮﻭﺯ ﺩﺭ ﺍﻳﺮﺍﻥ ﻓﺮﺩ ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﻣﺮﺍ ﻫﻢ ﺑﺂﻧﺎﻥ ﻣﻌﺮﻓﻲ‬
‫ﻛﺮﺩ‪.‬‬
‫ﺍﺯ ﻫﻤﻴﻦ ﻣﻌﺮﻓﻲ ﺳﺮ ﺻﺤﺒﺖ ﺑﺎﺯ ﺷﺪ‪ .‬ﺁﻗﺎﻱ ﻣﻨﺠﻢ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻣﻘﺪﺍﺭﻱ ﺍﺯ ﺍﻳﻨﺴﻮ ﻭ ﺁﻧﺴﻮ ﮔﻔﺘﮕﻮ ﻛﺮﺩ‪ ،‬ﺭﻭ ﺑﻤﻦ‬
‫ﮔﺮﺩﺍﻧﻴﺪﻩ ﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﺗﻌﺠﺐ ﺍﺳﺖ ﺷﻤﺎ ﺗﺎ ﺣﺎﻝ ﺗﻘﻮﻳﻢ ﻣﺮﺍ ﻧﺪﻳﺪﻩﺍﻳﺪ‪ .‬ﻣﮕﺮ ﺑﺎﺧﺘﻴﺎﺭﺍﺕ ﻣﻘﻴﺪ ﻧﻴﺴﺘﻴﺪ ﻭ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺧﻮﺩ ﺳﻌﺪ‬
‫ﻭ ﻧﺤﺲ ﺭﺍ ﻣﺮﺍﻋﺎﺕ ﻧﻤﻲﻛﻨﻴﺪ؟!‪ ..‬ﻣﻴﺰﺑﺎﻥ ﻓﺮﺻﺖ ﻧﺪﺍﺩ ﻛﻪ ﻣﻦ ﭘﺎﺳﺨﻲ ﮔﻮﻳﻢ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﺁﺭﻱ ﻣﻦ ﺣﺎﻻ ﻳﺎﺩﻡ ﻣﻲﺍﻓﺘﺪ ﻛﻪ‬
‫ﺁﻗﺎﻱ ﻓﻼﻥ ﺍﺯ ﻃﺮﻓﺪﺍﺭﺍﻥ ﭘﻴﻤﺎﻧﺴﺖ ﻭ ﻗﻬﺮﹰﺍ ﻋﻘﻴﺪﻩ ﺑﻌﻠﻢ ﻧﺠﻮﻡ ﻧﺪﺍﺭﺩ‪ .‬ﻣﻨﺠﻢ ﭘﺮﺳﻴﺪ‪ :‬ﭘﻴﻤﺎﻥ ﭼﻴﺴﺖ؟‪ .‬ﮔﻔﺖ‪ :‬ﻳﻚ ﻣﺠﻠﻪﺍﻳﺴﺖ ﻛﻪ‬
‫ﻋﻠﻢ ﻧﺠﻮﻡ ﻭ ﺍﺳﺘﺨﺎﺭﻩ ﻭ ﺗﻔﺄﻝ ﻭ ﻛﻠﻴﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺭﺍ ﻣﻨﻜﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﺷﻤﺎﺭﻩﻫﺎﻱ ﺍﺧﻴﺮ ﺧﻮﺩ ﻣﻘﺎﻟﻪﻫﺎﻱ ﻣﻔﺼﻞ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ‬
‫ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﻨﺠﻢ ﮔﻔﺖ ﺍﻳﻦ ﺗﺎﺯﮔﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺍﺯ ﻗﺪﻳﻢ ﺯﻣﺎﻥ ﻫﺮ ﻋﻠﻤﻲ ﻣﻨﻜﺮﻳﻨﻲ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻋﻠﻢ ﻧﺠﻮﻡ ﺭﺍ ﻧﻴﺰ ﻫﻤﻴﺸﻪ ﻳﻜﺪﺳﺘﻪ ﻣﻨﻜﺮ‬
‫ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻛﺘﺎﺑﻬﺎ ﺩﺭ ﺭﺩ ﺁﻥ ﻧﻮﺷﺘﻪﺍﻧﺪ‪ .‬ﻣﻴﺰﺑﺎﻥ ﮔﻔﺖ‪ :‬ﻟﻴﻜﻦ ﭘﻴﻤﺎﻥ ﻳﻚ ﭼﻴﺰ ﺗﺎﺯﻩ ﻫﻢ ﺩﺍﺭﺩ‪ .‬ﺯﻳﺮﺍ ﻣﻲﻧﻮﻳﺴﺪ‪ :‬ﺍﮔﺮ ﺍﻳﻦ ﺣﻘﻴﻘﺖ‬
‫ﺩﺍﺭﺩ ﻛﻪ ﻣﻨﺠﻢ ﻣﻲﺗﻮﺍﻧﺪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺧﺒﺮﺩﺍﺭ ﺑﺎﺷﺪ ﭘﺲ ﭼﺮﺍ ﺧﻮﺩ ﺍﻭ ﺍﺯ ﺍﻳﻦ ﻋﻠﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﻲﻛﻨﺪ؟!‪ ..‬ﮔﻔﺖ ﭼﻪ ﺍﺳﺘﻔﺎﺩﻩﺍﻱ‬
‫ﺑﻜﻨﺪ؟!‪ ..‬ﮔﻔﺖ‪ :‬ﻣﻲﮔﻮﻳﺪ ﻣﺘﺎﻋﻲ ﺭﺍ ﻛﻪ ﻣﻲﺩﺍﻧﺪ ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﺰﺩﻳﻜﻲ ﺗﺮﻗﻲ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﺧﺮﻳﺪﺍﺭﻱ ﻛﻨﺪ ﻭ ﺑﺒﻬﺎﻱ ﮔﺮﺍﻥ ﺑﻔﺮﻭﺷﺪ‬
‫ﻭ ﺍﺯ ﺭﺍﻩ ﺗﺠﺎﺭﺕ ﺑﻬﺮﻩ ﻛﺎﻓﻲ ﺑﺮﺩﺍﺷﺘﻪ ﺩﻳﮕﺮ ﻣﺤﺘﺎﺝ ﻧﺒﺎﺷﺪ ﻛﻪ ﺗﻘﻮﻳﻢ ﭼﺎﭖ ﻛﺮﺩﻩ ﻳﻜﻲ ﻳﻚ ﺭﻳﺎﻝ ﺑﻔﺮﻭﺷﺪ‪ .‬ﺑﻌﻼﻭﻩ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺧﺒﺮ ﺩﻫﺪ ﺩﻭﻟﺘﻬﺎ ﻣﻬﻤﺘﺮﻳﻦ ﺍﺳﺘﻔﺎﺩﻩ ﺭﺍ ﺍﺯ ﻭﺟﻮﺩ ﺍﻭ ﻛﻨﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻠﻴﻮﻧﺮ ﮔﺮﺩﺍﻧﻨﺪ‪.‬‬
‫ﺁﻗﺎﻱ ﻣﻨﺠﻢ ﺑﺎ ﻳﻚ ﻭﻗﺎﺭ ﻏﺮﻳﺒﻲ ﮔﻔﺖ‪ :‬ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﺳﺘﻔﺎﺩﻩﻫﺎ ﻣﻴﺸﻮﺩ‪ .‬ﺷﻤﺎ ﭼﻪ ﻣﻲﺩﺍﻧﻴﺪ ﻣﻦ ﺑﻜﺠﺎﻫﺎ ﺭﺍﻩ ﺩﺍﺭﻡ ﻭ ﭼﻪ‬
‫ﻛﺎﺭﻫﺎﻳﻲ ﻣﻲﻛﻨﻢ‪ .‬ﻫﻤﻴﻦ ﭼﻨﺪ ﺭﻭﺯ ﺑﻮﺩ ﻛﻪ ﺁﻗﺎﻱ ﺟﻢ )ﻧﺨﺴﺖ ﻭﺯﻳﺮ ﺁﻥ ﺭﻭﺯ ﺑﻮﺩ( ﻓﺮﺳﺘﺎﺩ ﻋﻘﺐ ﻣﻦ‪ ،‬ﻭ ﻣﻦ ﭼﻮﻥ ﺭﻓﺘﻢ ﺍﺯ‬
‫ﺟﻨﮓ ﺁﻟﻤﺎﻥ ﺑﺎ ﻓﺮﺍﻧﺴﻪ ﻭ ﺍﻧﮕﻠﻴﺲ ﻣﻴﭙﺮﺳﻴﺪ ﻛﻪ ﻛﻲ ﺭﻭﻱ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﺩﻭ ﺳﺎﻋﺖ ﺧﻠﻮﺕ ﻛﺮﺩﻩ ﺑﻮﺩ ﻭ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻲﭘﺮﺳﻴﺪ‪.‬‬
‫ﺣﺎﺟﻲ ﻣﺤﺘﺸﻢ ﺍﻟﺴﻠﻄﻨﻪ ﺭﻳﻴﺲ ﻣﺠﻠﺲ ﭼﻮﻥ ﻣﻲﺧﻮﺍﺳﺖ ﺑﺮﺍﻱ ﺷﺮﻛﺖ ﺩﺭ ﺟﺸﻦ ﺗﺎﺟﮕﺰﺍﺭﻱ ﭘﺎﺩﺷﺎﻩ ﺍﻧﮕﻠﻴﺲ ﺑﺎﺭﻭﭘﺎ ﺭﻭﺩ‪،‬‬
‫ﻓﺮﺳﺘﺎﺩ ﻋﻘﺐ ﻣﻦ ﻭ ﭼﻮﻥ ﺭﻓﺘﻢ ﺍﻧﺤﺮﺍﻑ ﻗﺒﻠﻪ ﻟﻨﺪﻥ ﺭﺍ ﺗﺤﻘﻴﻖ ﻣﻲﻛﺮﺩ ﻛﻪ ﻧﻤﺎﺯﺵ ﺩﺭ ﺁﻧﺠﺎ ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪.‬‬
‫ﻣﻨﻜﻪ ﻧﺒﺎﻳﺪ ﻫﻤﻪ ﺍﺳﺮﺍﺭ ﺭﺍ ﺑﺸﻤﺎ ﺑﮕﻮﻳﻢ‪ .‬ﻫﺮ ﺭﻭﺯ ﻭﺯﺭﺍﺀ ﻣﻲﻓﺮﺳﺘﻨﺪ ﺍﺯ ﻣﻦ ﺳﺆﺍﻟﻬﺎ ﻣﻲﻛﻨﻨﺪ ﻭ ﻣﻦ ﺟﻮﺍﺑﻬﺎ ﻣﻲﺩﻫﻢ‪.‬‬
‫ﭼﻮﻥ ﺍﻳﻨﻤﻄﺎﻟﺐ ﺭﺍ ﻣﻲﮔﻔﺖ ﺑﺪﻗﺖ ﺩﺭ ﻣﺎ ﻣﻲﻧﮕﺮﻳﺴﺖ ﻭ ﮔﻮﻳﺎ ﻣﻠﺘﻔﺖ ﺑﻮﺩ ﻛﻪ ﺍﻗﻮﺍﻝ ﺍﻭ ﺭﺍ ﺗﺼﺪﻳﻖ ﻧﻤﻲﻛﻨﻴﻢ‪ .‬ﺍﻳﻦ ﺑﻮﺩ‬
‫ﺑﻴﻜﺒﺎﺭ ﻟﺤﻦ ﻣﻄﻠﺐ ﺭﺍ ﻋﻮﺽ ﻛﺮﺩﻩ ﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﻣﻲﺧﻮﺍﻫﻴﺪ ﺑﺮﺍﻱ ﺷﻤﺎ ﻳﻚ ﺣﻜﺎﻳﺖ ﻏﺮﻳﺒﻲ ﺭﺍ ﻧﻘﻞ ﻛﻨﻢ؟‪ .‬ﻭ ﺑﺪﻭﻥ ﺁﻧﻜﻪ‬
‫ﻣﻨﺘﻈﺮ ﺟﻮﺍﺑﻲ ﺍﺯ ﻣﺎ ﺑﺸﻮﺩ ﺷﺮﻭﻉ ﺑﺴﺨﻦ ﻛﺮﺩﻩ ﭼﻨﻴﻦ ﺣﻜﺎﻳﺖ ﻧﻤﻮﺩ‪:‬‬
‫ﺁﻧﺴﺎﻟﻴﻜﻪ ﻣﻦ ﺑﺎﺭﻭﭘﺎ ﺭﻓﺘﻢ ﺩﺭ ﭘﺎﺭﻳﺲ ﻳﻚ ﭘﺮﻭﻓﺴﻮﺭﻱ ﺑﺪﻳﺪﻥ ﻣﻦ ﺁﻣﺪ ﻭ ﭼﻮﻥ ﺷﻨﻴﺪﻩ ﺑﻮﺩ ﻛﻪ ﻣﻦ ﻣﻨﺠﻢ ﻫﺴﺘﻢ ﺧﻮﺍﺳﺖ‬
‫ﺍﻧﺪﺍﺯﻩ ﻋﻠﻢ ﻣﺮﺍ ﺗﺸﺨﻴﺺ ﺩﻫﺪ‪ .‬ﺑﻌﻀﻲ ﺳﺆﺍﻻﺕ ﻛﺮﺩ‪ .‬ﻣﻦ ﮔﻔﺘﻢ‪ :‬ﺑﺎﻳﻨﻬﺎ ﭼﻪ ﺍﺣﺘﻴﺎﺝ؟!‪ ..‬ﺷﻤﺎ ﻳﻚ ﺭﻭﺯﻱ ﺭﺍ ﻣﻌﻴﻦ ﻛﻨﻴﺪ ﺗﺎ ﻣﻦ‬
‫ﺑﺸﻤﺎ ﺑﮕﻮﻳﻢ ﻛﻪ ﺩﺭ ﺁﻧﺮﻭﺯ ﺳﺮ ﻧﺎﻫﺎﺭ ﭼﻪ ﺧﻮﺭﺍﻙ ﺧﻮﺭﺩﻩﺍﻳﺪ‪ .‬ﺍﻭﻝ ﻗﺪﺭﻱ ﺗﺮﺩﻳﺪ ﺩﺍﺷﺖ ﻭ ﺳﭙﺲ ﭼﻮﻥ ﻗﺒﻮﻝ ﻛﺮﺩ ﻭ ﻳﻜﺮﻭﺯﻱ‬
‫ﺭﺍ ﻣﻌﻴﻦ ﻧﻤﻮﺩ ﻣﻦ ﺑﺘﻔﺼﻴﻞ ﺧﻮﺭﺍﻙ ﺍﻭ ﺭﺍ ﺩﺭ ﺳﺮ ﻧﺎﻫﺎﺭ ﺁﻧﺮﻭﺯ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻡ‪ .‬ﭘﺮﻓﺴﻮﺭ ﺑﺴﻴﺎﺭ ﺧﻮﺷﺤﺎﻝ ﺷﺪ ﻭ ﻣﺮﺍ ﺩﺭ ﺁﻳﺮﻭﭘﻼﻥ‬
‫ﺧﻮﺩ ﮔﺬﺍﺷﺘﻪ ﺩﺭ ﺷﻬﺮﻫﺎﻱ ﺍﺭﻭﭘﺎ ﮔﺮﺩﺵ ﺩﺍﺩ ﻭ ﺑﻬﺮ ﻛﺠﺎ ﻛﻪ ﻣﻲﺭﺳﻴﺪﻳﻢ ﻣﺮﺍ ﻣﻌﺮﻓﻲ ﻣﻲﻛﺮﺩ ﻭ ﻣﻲﮔﻔﺖ ﺩﺍﻧﺸﻤﻨﺪ ﺑﺰﺭﮔﻴﺴﺖ‪.‬‬
‫‪٢٢‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺗﺎ ﺍﻳﻨﺠﺎ ﻛﻪ ﺩﺍﻣﻨﻪ ﺻﺤﺒﺖ ﻛﺸﻴﺪﻩ ﺑﻮﺩ ﻣﻦ ﺩﺧﺎﻟﺖ ﻧﺪﺍﺷﺘﻢ‪ .‬ﻟﻴﻜﻦ ﺍﻳﻨﺠﺎ ﺑﺪﺭﻭﻍ ﺑﺎﻓﻴﻬﺎﻱ ﻋﺎﻣﻴﺎﻧﻪ ﺁﻗﺎﻱ ﻣﻨﺠﻢ ﺗﺎﺏ ﻧﻴﺎﻭﺭﺩﻩ‬
‫ﮔﻔﺘﻢ‪ :‬ﺑﻬﺘﺮ ﺍﺳﺖ ﺯﻣﻴﻨﻪ ﮔﻔﺘﮕﻮ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﻴﻢ‪ .‬ﺁﻗﺎﻱ ﻣﻨﺠﻢ ﺑﺠﺎﻱ ﺁﻧﻜﻪ ﻣﻤﻨﻮﻥ ﺷﻮﺩ ﺑﺎ ﻟﺤﻦ ﺍﻋﺘﺮﺍﺽ ﮔﻔﺖ‪ :‬ﺑﺮﺍﻱ ﭼﻪ؟!‪..‬‬
‫ﮔﻔﺘﻢ‪ :‬ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺍﻳﻨﻬﺎ ﺩﺭﻭﻏﺴﺖ‪ .‬ﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﺩﺭﻭﻏﺴﺖ؟!‪ ..‬ﻣﻲﺧﻮﺍﻫﻴﺪ ﺑﺨﻮﺩ ﺷﻤﺎ ﻫﻢ ﺛﺎﺑﺖ ﻛﻨﻢ؟!‪ ..‬ﮔﻔﺘﻢ ﻣﻴﺨﻮﺍﻫﻢ ﻫﻤﺎﻥ‬
‫ﺗﺮﺗﻴﺒﻲ ﺭﺍ ﻛﻪ ﻣﻲﮔﻮﻳﻴﺪ ﺩﺭ ﻓﺮﺍﻧﺴﻪ ﻛﺮﺩﻩﺍﻳﺪ ﺗﻜﺮﺍﺭ ﻧﻤﺎﻳﻴﺪ ﻭ ﺑﮕﻮﻳﻴﺪ ﻣﻦ ﺩﻳﺸﺐ ﭼﻪ ﺧﻮﺭﺩﻩﺍﻡ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺻﺪﻕ ﻭ ﻛﺬﺏ‬
‫ﺳﺨﻨﺘﺎﻥ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ ﺍﻳﻨﺠﺎ ﺗﻠﻔﻮﻥ ﻫﺴﺖ‪ .‬ﺍﻳﻦ ﺁﻗﺎﻳﺎﻥ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺍﺯ ﺧﺎﻧﻪ ﻣﺎ ﺑﭙﺮﺳﻨﺪ‪ .‬ﮔﻔﺖ‪ :‬ﭼﺸﻢ‪ ،‬ﺍﻟﺒﺘﻪ ﻣﻲﻛﻨﻢ‪.‬‬
‫ﭼﻮﻥ ﺑﺮ ﺳﺮ ﺍﻓﻄﺎﺭ ﺑﻮﺩﻳﻢ ﻣﻦ ﺩﻳﮕﺮ ﺧﺎﻣﻮﺵ ﺷﺪﻡ‪ .‬ﻭﻟﻲ ﺁﻗﺎﻱ ﻣﻨﺠﻢ ﺩﻧﺒﺎﻟﻪ ﻻﻑ ﻭ ﮔﺰﺍﻑ ﺭﺍ ﻣﻤﺘﺪ ﻣﻲﺩﺍﺷﺖ ﻭ ﺩﺭ‬
‫ﺿﻤﻦ ﺷﻌﺮﻫﺎﻱ ﻧﻴﺸﺪﺍﺭﻱ ﻣﻲﺧﻮﺍﻧﺪ ﻭ ﻋﺒﺎﺭﺍﺗﻲ ﺍﺯ ﻋﺮﺑﻲ ﻭ ﻓﺎﺭﺳﻲ ﻣﻲﺳﺮﻭﺩ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺑﺮﭼﻴﺪﻩ ﺷﺪﻥ ﺳﻔﺮﻩ ﮔﻔﺘﻢ‪ :‬ﺣﺎﻻ ﻭﻗﺘﺴﺖ ﻛﻪ ﺷﻤﺎ ﻫﻨﺮ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ ﺩﻫﻴﺪ‪ .‬ﮔﻔﺖ‪ :‬ﻋﺠﺐ ﻣﮕﺮ ﻣﻄﻠﺐ ﺑﺎﻳﻦ‬
‫ﺁﺳﺎﻧﻴﺴﺖ؟!‪ ..‬ﺍﻳﻦ ﻛﺎﺭ ﺣﺪﺍﻗﻞ ﺳﻪ ﺳﺎﻋﺖ ﻭﻗﺖ ﻻﺯﻡ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﻢ ﻧﻤﻲﺷﻮﺩ‪ .‬ﻫﻤﮕﻲ ﻳﻜﺰﺑﺎﻥ ﮔﻔﺘﻴﻢ ﻣﺎ ﺣﺎﺿﺮﻳﻢ ﺳﻪ‬
‫ﺳﺎﻋﺖ ﺷﻤﺎ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺍﻃﺎﻕ ﺁﺳﻮﺩﻩ ﺑﮕﺰﺍﺭﻳﻢ ﻭ ﺧﻮﺩﻣﺎﻥ ﺩﺭ ﺍﻃﺎﻕ ﺩﻳﮕﺮﻱ ﻣﻨﺘﻈﺮ ﺑﺎﺷﻴﻢ‪ .‬ﮔﻔﺖ ﻣﮕﺮ ﻣﻦ ﺍﺣﻤﻘﻢ ﻛﻪ ﺗﻨﻬﺎ ﺑﺮﺍﻱ‬
‫ﺳﻪ ﻧﻔﺮ ﺷﻤﺎ ﺍﻣﺘﺤﺎﻥ ﻋﻠﻤﻲ ﺑﺪﻫﻢ‪ .‬ﺑﺎﻳﺪ ﻻﺍﻗﻞ ﻳﻜﻤﺠﻠﺲ ﺭﺳﻤﻲ ﺑﺎﺷﺪ ﻛﻪ ﭼﻮﻥ ﺍﻣﺘﺤﺎﻥ ﺩﺍﺩﻡ ﻳﻚ ﻣﺪﺍﻝ ﻋﻠﻤﻲ ﺑﮕﻴﺮﻡ ﻭ ﺩﺭ‬
‫ﺗﻤﺎﻡ ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﺑﻨﻮﻳﺴﻨﺪ‪.‬‬
‫ﮔﻔﺘﻴﻢ‪ :‬ﺍﻳﻦ ﭘﻴﺸﻨﻬﺎﺩﻱ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﺷﻤﺎ ﻛﺮﺩﻳﺪ‪ .‬ﺑﻌﻼﻭﻩ ﺍﮔﺮ ﺷﻤﺎ ﺍﺯ ﻋﻬﺪﻩ ﺍﻣﺘﺤﺎﻥ ﺑﺮﺁﻳﻴﺪ ﻣﺎ ﺳﻪ ﻧﻔﺮ ﮔﻮﺍﻫﻲ ﺧﻮﺩ ﺭﺍ‬
‫ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﻣﻲﻧﻮﻳﺴﻴﻢ ﻭ ﻣﺮﺩﻡ ﻫﻤﻪ ﻣﻄﻠﻊ ﻣﻲﺷﻮﻧﺪ‪ .‬ﮔﻔﺖ‪ :‬ﺍﺑﺪﹰﺍ ﺍﺑﺪﹰﺍ‪ .‬ﻣﻦ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﺭﺍ ﻧﻤﻲﻛﻨﻢ‪ .‬ﺷﻤﺎ ﻗﺪﺭ ﻋﻠﻢ ﺭﺍ ﭼﻪ‬
‫ﻣﻲﺩﺍﻧﻴﺪ‪ .‬ﻧﻘﺸﻪ ﺧﻴﺎﺑﺎﻧﻬﺎﻱ ﻗﻢ ﺭﺍ ﺗﻤﺎﻣﹰﺎ ﻣﻦ ﻛﺸﻴﺪﻩ ﺍﻡ‪ .‬ﻣﻦ ﻳﻜﺮﻭﺯ ﺭﻓﺘﻢ ﻗﻢ ﺩﻳﺪﻡ ﻳﻚ ﺳﻴﺎﺡ ﺍﺭﻭﭘﺎﻳﻲ ﺁﻣﺪﻩ ﻣﻨﺎﺭﻩﻫﺎ ﺭﺍ ﺗﻤﺎﺷﺎ‬
‫ﻣﻲﻛﻨﺪ ﻭ ﻣﻲﺧﻮﺍﻫﺪ ﺍﺭﺗﻔﺎﻉ ﺁﻧﻬﺎ ﺭﺍ ﺑﺪﺍﻧﺪ‪ .‬ﻭﻟﻲ ﺭﺍﻩ ﭘﻴﺪﺍ ﻧﻤﻲﻛﻨﺪ‪ .‬ﻣﻦ ﻓﻮﺭﹰﺍ ﺍﺯ ﺭﻭﻱ ﻗﺎﻋﺪﻩ ﻣﻘﻴﺎﺱ ﻇﻞ ﻭ ﺷﺎﺧﺺ ﺍﺭﺗﻔﺎﻉ ﺁﻧﺮﺍ‬
‫ﺍﻧﺪﺍﺯﻩ ﮔﺮﻓﺘﻢ‪ .‬ﺳﻴﺎﺡ ﺑﺴﻴﺎﺭ ﺗﻌﺠﺐ ﻛﺮﺩ…‬
‫ﻧﻴﻤﺴﺎﻋﺖ ﻣﺘﻮﺍﻟﻲ ﻫﻤﻴﻨﮕﻮﻧﻪ ﻻﻑ ﻣﻲﺯﺩ ﻭ ﺍﺯ ﺧﻮﺩ ﺳﺘﺎﻳﺶ ﻣﻲﻧﻤﻮﺩ ﻭ ﺑﺎ ﺁﻧﻜﻪ ﻣﺎ ﺩﻳﮕﺮ ﻛﺎﺭﻱ ﺑﺎﻭ ﻧﺪﺍﺷﺘﻴﻢ ﻭ ﺁﻧﭽﻪ‬
‫ﻣﻲﺑﺎﻳﺴﺖ ﺑﺪﺍﻧﻴﻢ ﺩﺍﻧﺴﺘﻪ ﺑﻮﺩﻳﻢ ﻭ ﭼﻨﺪﺍﻥ ﮔﻮﺵ ﺑﺎﻳﻦ ﻻﻓﻬﺎﻱ ﺍﻭ ﻧﻤﻲﺩﺍﺩﻳﻢ ﺑﺎﺯ ﻣﻨﺠﻢ ﺩﺳﺖ ﺑﺮﺩﺍﺭ ﻧﺒﻮﺩ ﻭ ﺍﻳﻦ ﺑﺪﺗﺮ ﻛﻪ ﺩﺭ‬
‫ﻛﻠﻤﺎﺕ ﺧﻮﺩ ﺟﻤﻠﻪﻫﺎﻱ ﻧﻴﺸﺪﺍﺭ ﺑﻜﺎﺭ ﻣﻲﺑﺮﺩ ﻭ ﺷﻌﺮﻫﺎﻳﻲ ﺍﺯ ﻓﺎﺭﺳﻲ ﻭ ﻋﺮﺑﻲ ﻣﻲﺧﻮﺍﻧﺪ‪» :‬ﺍﻟﺠﺎﻫﻠﻮﻥ ﻻﺍﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻋﺪﺍﺀ« ﻳﺎ »ﺗﻮ‬
‫ﺍﻫﻞ ﺩﺍﻧﺶ ﻭ ﻓﻀﻠﻲ ﻫﻤﻴﻦ ﮔﻨﺎﻫﺖ ﺑﺲ«‪ .‬ﮔﻔﺘﻢ‪ :‬ﺍﮔﺮ ﺑﺎ ﺷﻌﺮ ﻛﺎﺭﻱ ﺍﺯ ﭘﻴﺶ ﺑﺮﻭﺩ ﻣﻲﺗﻮﺍﻥ ﻓﺮﺍﻭﺍﻥ ﭘﻴﺪﺍ ﻛﺮﺩ‪» :‬ﺧﻮﻓﻨﻲ ﻣﻨﺠﻢ‬
‫ﺍﺑﻮﺧﺒﻞ« ﻳﺎ »ﺯﺑﺎﻥ ﺳﺘﺎﺭﻩ ﺷﻤﺮ ﭼﺎﻙ ﺑﺎﺩ«‪ ،‬ﺍﻳﻨﻬﺎ ﭼﺴﻮﺩﻱ ﺩﺍﺭﺩ؟!‪..‬‬
‫ﻭﻟﻲ ﺁﻗﺎﻱ ﻣﻨﺠﻢ ﺭﺷﺘﻪ ﺭﺍ ﺭﻫﺎ ﻧﻤﻲﻛﺮﺩ ﻭ ﻫﻤﺎﻧﺎ ﻣﻲﺧﻮﺍﺳﺖ ﺑﺘﻼﻓﻲ ﺁﻧﻜﻪ ﻣﺎ ﻻﻓﻬﺎﻳﺶ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻪ ﺑﻮﺩﻳﻢ ﻳﻚ ﻧﺰﺍﻋﻲ ﺭﺍﻩ‬
‫ﺑﻴﻨﺪﺍﺯﺩ‪ .‬ﻛﺎﺭ ﺑﺠﺎﻳﻲ ﺭﺳﻴﺪ ﻛﻪ ﻣﻴﺰﺑﺎﻥ ﻧﺎﮔﺰﻳﺮ ﺷﺪﻩ ﻭ ﺗﻌﺮﺽ ﻧﻤﻮﺩ ﻭ ﺍﻭ ﺭﺍ ﻧﺎﭼﺎﺭ ﺍﺯ ﺳﻜﻮﺕ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﻣﺎ ﺩﻳﮕﺮ ﻧﻨﺸﺴﺘﻪ ﺍﺯ‬
‫ﻣﺠﻠﺲ ﺑﺮﺧﺎﺳﺘﻴﻢ‪.‬‬
‫ﺗﺎ ﺍﻳﻨﺠﺎﺳﺖ ﺩﺍﺳﺘﺎﻥ‪ .‬ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﻳﺴﺖ ﻛﻪ ﺳﺮﻣﺎﻳﻪ ﻛﺎﺭ ﺍﻳﻨﺎﻥ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺑﻴﺸﺮﻣﻲ ﻭ ﺧﻴﺮﻩ ﺭﻭﻳﻲ ﻭ ﺩﺭﻭﻏﮕﻮﻳﻴﺴﺖ‪ .‬ﺑﺒﻴﻦ‬
‫ﺍﻳﻦ ﻣﻨﺠﻢ ﭼﻪ ﺩﺭﻭﻏﻬﺎﻳﻲ ﺭﺍ ﺑﻬﻢ ﻣﻲﺑﺎﻓﺘﻪ‪ .‬ﺍﻳﻨﺎﻥ ﺻﺪﺑﺎﺭ ﺩﺭﻭﻏﺸﺎﻥ ﺩﺭ ﻣﻲﺁﻳﺪ ﺑﺎﺯ ﺷﺮﻡ ﻧﻜﺮﺩﻩ ﺩﺳﺖ ﺍﺯ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﺑﺮﻧﻤﻲﺩﺍﺭﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﻣﻨﺠﻢ ﻳﻚ ﺁﺧﻮﻧﺪ ﺁﺯﻣﻨﺪﻳﺴﺖ ﻛﻪ ﺑﺎ ﻫﻤﻴﻦ ﻓﺮﻳﺒﻜﺎﺭﻳﻬﺎ‪ ،‬ﺩﺍﺭﺍﻳﻲ ﺍﻧﺪﻭﺧﺘﻪ ﺍﺳﺖ ﻭ ﻫﺮ ﺳﺎﻝ ﺑﺎﺯ ﺗﻘﻮﻳﻢ ﺑﭽﺎﭖ ﻣﻲﺭﺳﺎﻧﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻳﻢ ﺳﺘﺎﺭﻩﺷﻤﺎﺭﻱ ﻳﺎ ﻣﻨﺠﻤﻲ‪ ،‬ﻫﻤﭽﻮﻥ ﻓﺎﻝ ﻭ ﺩﻳﮕﺮ ﭘﻴﺸﮕﻮﻳﻴﻬﺎ ﺑﻲﺑﻨﻴﺎﺩ ﺍﺳﺖ‪ .‬ﻓﻼﻥ ﮔﺮﺩﻧﺪﻩ ﺑﺎ ﻓﻼﻥ ﮔﺮﺩﻧﺪﻩ‬
‫ﺩﺭ ﻓﻼﻥ ﺑﺮﺝ ﮔﺮﺩ ﺁﻣﺪﻩ ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﻱ ﺯﻣﻴﻦ ﻓﻼﻥ ﭘﺎﺩﺷﺎﻩ ﺧﻮﺍﻫﺪ ﻣﺮﺩ‪.‬‬
‫‪٢٣‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺁﻥ ﺩﻭ ﺳﺘﺎﺭﻩ ﺑﺪﻳﺪﻩ ﺷﻤﺎ ﻧﺰﺩﻳﻚ ﺑﻬﻢ ﻭ ﺩﺭ ﻳﻜﺠﺎ ﻣﻲﺁﻳﺪ‪ ،‬ﻭ ﻫﺰﺍﺭﻫﺎ ﻓﺮﺳﻨﮓ ﺍﺯ ﻫﻢ ﺩﻭﺭ ﺍﺳﺖ‪ .‬ﺁﻥ‬
‫ﺑﺮﺟﻲ ﻛﻪ ﻣﻲﮔﻮﻳﻴﺪ ﺟﺰ ﭘﻨﺪﺍﺭ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺁﺳﻤﺎﻥ ﺭﺍﺳﺘﻲ ﺭﺍ ﺑﺮﺟﻲ ﻳﺎ ﺧﺎﻧﻪﺍﻱ ﻧﻤﻲﺑﺎﺷﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﮔﺮﺩ ﺁﻣﺪﻥ ﺩﻭ ﻳﺎ ﭼﻨﺪ ﺳﺘﺎﺭﻩ ﺩﺭ ﻳﻚ ﺑﺮﺟﻲ ﺩﺭ ﺁﺳﻤﺎﻥ ﭼﻜﺎﺭ ﺑﻤﺮﺩﻥ ﻳﻚ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺮﻭﻱ ﺯﻣﻴﻦ‬
‫ﺩﺍﺭﺩ؟!‪ ..‬ﻳﻚ ﭘﺎﺩﺷﺎﻫﻲ ﻳﺎ ﻫﺮﻛﺲ ﺩﻳﮕﺮﻱ ﻫﻨﮕﺎﻣﻲ ﻣﻲﻣﻴﺮﺩ ﻛﻪ ﺑﻴﻤﺎﺭ ﮔﺮﺩﺩ ﻭ ﻳﺎ ﻛﺴﻲ ﺍﻭ ﺭﺍ ﺑﻜﺸﺪ‪ .‬ﻣﺎﻳﻪ ﻣﺮﮒ ﺍﻳﻦ ﭼﻴﺰﻫﺎ‬
‫ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺑﺴﺘﺎﺭﮔﺎﻥ ﻫﻴﭻ ﺑﺴﺘﮕﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﻨﺎﻥ ﻛﻪ ﻣﺴﻠﻤﺎﻥ ﻣﻲﺑﻮﺩﻩﺍﻧﺪ ﭼﻨﻴﻦ ﮔﻔﺘﻪﺍﻧﺪ‪» :‬ﻣﺎ ﮔﺮﺩﺵ ﺳﺘﺎﺭﮔﺎﻥ ﻳﺎ ﺍﻭﺿﺎﻉ ﺁﻧﻬﺎ ﺭﺍ ﻣﻨﺸﺄ ﺍﺛﺮﻱ ﺩﺭ ﺟﻬﺎﻥ‬
‫ﻧﻤﻲﺩﺍﻧﻴﻢ‪ .‬ﻭﻟﻲ ﻣﺸﻴﺖ ﺧﺪﺍ ﻋﻼﻗﻪ ﮔﺮﻓﺘﻪ ﺑﺎﻳﻨﻜﻪ ﺍﮔﺮ ﺳﺘﺎﺭﮔﺎﻥ ﺩﺭ ﺁﺳﻤﺎﻥ ﻓﻼﻥ ﺣﺎﻝ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻧﺪ ﺩﺭ ﺭﻭﻱ ﺯﻣﻴﻦ ﻓﻼﻥ‬
‫ﺣﺎﺩﺛﻪ ﺭﺥ ﺩﻫﺪ«‪.‬‬
‫ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﺷﻤﺎ ﺍﻳﻨﺮﺍ ﺍﺯ ﻛﺠﺎ ﻣﻲﮔﻮﻳﻴﺪ؟!‪ ..‬ﭼﻪ ﺩﻟﻴﻞ ﺑﻪ ﺍﻳﻦ ﺳﺨﻦ ﺧﻮﺩ ﻣﻲﺩﺍﺭﻳﺪ؟!‪ ..‬ﻳﻚ ﭼﻴﺰﻱ ﺍﺯ ﺧﻮﺩ ﺑﺎﻓﺘﻪﺍﻳﺪ ﻭ‬
‫ﻣﻲﮔﻮﻳﻴﺪ‪.‬‬
‫ﺑﺎﺭﻱ ﺑﺎ ﺁﻥ ﻓﺮﻳﻔﺘﮕﻲ ﻛﻪ ﻣﺮﺩﻡ ﺯﻣﺎﻧﻬﺎﻱ ﭘﻴﺶ ﺑﻤﻨﺠﻤﺎﻥ ﻣﻲﺩﺍﺷﺘﻨﺪ ﻭ ﺳﺨﻨﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺑﻲﺩﻟﻴﻞ ﻣﻲﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺍﮔﺮ ﻫﻢ‬
‫ﺩﺭﻭﻍ ﺩﺭﻣﻲﺁﻣﺪ ﺑﺘﺄﻭﻳﻞ ﻣﻲﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﭘﺮﺩﻩ ﻣﻲﻛﺸﻴﺪﻧﺪ‪ ،‬ﭼﻮﻥ ﻛﺎﺭﺷﺎﻥ ﺑﻲﺑﻨﻴﺎﺩ ﻣﻲﺑﻮﺩﻩ ﺑﺎﺭﻫﺎ ﺭﺳﻮﺍ ﮔﺮﺩﻳﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﺗﺎﺭﻳﺦ‬
‫ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺭﺳﻮﺍﻳﻲ ﺁﻧﺎﻥ ﺗﻮﺍﻥ ﭘﻴﺪﺍ ﻛﺮﺩ‪ .‬ﻣﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﻣﻲﺁﻭﺭﻡ‪:‬‬
‫ﭘﺎﺩﺷﺎﻫﺎﻥ ﻋﺜﻤﺎﻧﻲ ﻫﻤﭽﻮﻥ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺻﻔﻮﻱ ﭘﺎﺑﻨﺪ ﻣﻨﺠﻤﺎﻥ ﻣﻲﺑﻮﺩﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺩﺭﺑﺎﺭ ﺧﻮﺩ ﻧﮕﻪ ﺩﺍﺷﺘﻪ ﺍﺯ ﻧﺰﺩﻳﻜﺎﻥ‬
‫ﻣﻲﮔﺮﺩﺍﻧﻴﺪﻧﺪ‪ .‬ﺣﺴﻴﻦ ﺍﻓﻨﺪﻱ ﻣﻨﺠﻢ ﺑﺎﺷﻲ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﻄﺎﻥ ﻣﺮﺍﺩ ﻭ ﺳﻠﻄﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺯ ﻧﺰﺩﻳﻜﺎﻥ ﺁﻥ ﺩﻭ ﭘﺎﺩﺷﺎﻩ ﻣﻲﺑﻮﺩ ﻛﻪ ﺩﺭ‬
‫ﻫﺮﻛﺎﺭﻱ ﺷﻮﺭ ﺍﺯﻭ ﺧﻮﺍﺳﺘﻨﺪﻱ‪ ،‬ﻭ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺩﺍﺭﺍﻙ ﺍﻧﺪﻭﺧﺘﻪ ﺗﻮﺍﻧﮕﺮ ﮔﺮﺩﻳﺪﻩ ﺑﻮﺩ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﭘﻴﺸﺂﻣﺪﻱ ﻧﺎﻡ ﻭ ﺁﻭﺍﺯﻩ ﺍﻭ ﺭﺍ‬
‫ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﺠﺎﻳﮕﺎﻫﺶ ﺑﺴﻴﺎﺭ ﺍﻓﺰﻭﺩ‪ ،‬ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﭼﻮﻥ ﺳﻠﻄﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﻛﺸﺘﻨﺪ ﺍﻭ ﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﻣﻦ ﺍﻳﻨﺮﺍ ﺍﺯ ﭘﻴﺶ‬
‫ﻣﻲﺩﺍﻧﺴﺘﻢ ﻭ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻩ ﺑﻮﺩﻡ ﻭ ﺗﻘﻮﻳﻢ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺳﺘﺎﻳﺶ ﭘﺎﺩﺷﺎﻩ ﺳﻄﺮﻫﺎ ﺭﺍ ﭼﻨﺎﻥ ﻓﺮﻭﭼﻴﺪﻩ ﻛﻪ ﭼﻮﻥ‬
‫ﺣﺮﻑ ﻧﺨﺴﺖ ﻫﺮﻳﻜﻲ ﺭﺍ ﺑﮕﻴﺮﻧﺪ ﺟﻤﻠﻪ »ﻭﻓﺎﺕ ﺍﺑﺮﺍﻫﻴﻢ« ﺩﺭ ﻣﻲﺁﻳﺪ‪ .‬ﻣﻲﮔﻔﺖ ﭼﻮﻥ ﻧﻤﻲﺑﺎﻳﺴﺖ ﺁﺷﻜﺎﺭﻩ ﻧﻮﻳﺴﻢ ﺍﺯ ﺍﻳﻨﺮﺍﻩ‬
‫ﻓﻬﻤﺎﻧﻴﺪﻡ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻧﺎﻡ ﻭ ﺁﻭﺍﺯﻩ ﺍﻭ ﭼﻨﺪ ﺑﺮﺍﺑﺮ ﮔﺮﺩﻳﺪﻩ ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﺩﻭﻟﺖ ﺟﺎﻳﮕﺎﻩ ﺑﻠﻨﺪﻱ ﻳﺎﻓﺖ‪ .‬ﭼﻮﻥ ﭘﺲ ﺍﺯ ﺳﻠﻄﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﭘﺴﺮﺵ ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ﺟﺎﻧﺸﻴﻦ ﺷﺪﻩ ﺑﻮﺩ ﺍﻳﻦ ﺩﺭ ﭘﻴﺶ ﺍﻭ ﻧﻴﺰ ﺍﺯ ﻧﺰﺩﻳﻜﺎﻥ ﺷﻤﺮﺩﻩ ﻣﻲﺷﺪ‪ .‬ﻭﻟﻲ ﭘﺲ ﺍﺯ ﺩﻭ ﻳﺎ ﺳﻪ ﺳﺎﻝ ﻛﺴﺎﻧﻲ ﺩﺭ‬
‫ﺗﻘﻮﻳﻢ ﺍﻭ ﺩﺭ ﺳﺘﺎﻳﺶ ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ﺑﺎ ﻫﻤﺎﻥ ﺗﺮﺗﻴﺐ ﺳﻄﺮﺑﻨﺪﻱ ﺟﻤﻠﻪ »ﻭﻓﺎﺕ ﻣﺤﻤﺪ« ﻳﺎﻓﺘﻨﺪ ﻭ ﺑﭙﺎﺩﺷﺎﻩ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻧﺪ‪.‬‬
‫ﺭﺍﺳﺘﻲ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﻣﻨﺠﻢ ﻫﺮ ﺳﺎﻟﻲ ﺑﻴﻚ ﺭﻣﺰ ﺩﻳﮕﺮﻱ ﻛﻪ ﺟﺰ ﺧﻮﺩﺵ ﻧﻤﻲﻓﻬﻤﻴﺪﻩ ﻣﺮﮒ ﭘﺎﺩﺷﺎﻩ ﺯﻣﺎﻥ ﺭﺍ ﺩﺭ‬
‫ﺟﻤﻠﻪﻫﺎﻱ ﺗﻘﻮﻳﻢ ﻣﻲﮔﻨﺠﺎﻧﻴﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﺭﺍﺳﺖ ﺩﺭ ﻧﻴﺎﻣﺪ ﻫﻤﭽﻨﺎﻥ ﭘﻨﻬﺎﻥ ﺑﻤﺎﻧﺪ ﻭ ﺍﮔﺮ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪ ﺁﻧﺮﺍ ﺑﺂﺷﻜﺎﺭ ﺁﻭﺭﺩ ﻭ‬
‫ﺑﺨﻮﺩ ﺑﺎﻟﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﺑﻮﺩ ﺩﺭ ﺍﻳﻨﺴﺎﻝ ﻛﺴﺎﻧﻲ ﺭﻣﺰ ﺍﻭ ﺭﺍ ﺩﺭﻳﺎﻓﺘﻨﺪ ﻭ ﺭﺳﻮﺍﻳﺶ ﻛﺮﺩﻧﺪ‪.‬‬
‫ﭼﻮﻥ ﺭﺍﺯ ﺍﻭ ﺩﺍﻧﺴﺘﻪ ﮔﺮﺩﻳﺪ ﺍﺯ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺑﻴﺮﻭﻧﺶ ﺭﺍﻧﺪﻧﺪ ﻛﻪ ﺩﺭ ﻳﻜﺪﻫﻲ ﺑﻨﺸﻴﻨﺪ ﻭ ﺯﻧﺪﮔﻲ ﺑﺴﺮ ﺩﻫﺪ‪.‬‬
‫ﻭﻟﻲ ﺑﺪﺑﺨﺖ ﺧﻮ ﻧﮕﺮﻓﺘﻪ ﺩﺭ ﺁﻧﺠﺎ ﺧﺎﻣﻮﺵ ﻧﻨﺸﺴﺖ ﻭ ﻧﺎﻣﻪﻫﺎﻳﻲ ﺩﺭﺑﺎﺭﻩ ﻛﺎﺭ ﺧﻮﺩ ﻧﻮﺷﺖ ﻭ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺁﻧﺮﺍ ﺩﺍﺩ ﻛﻪ‬
‫ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﻓﺘﻮﻱ ﺑﻜﺸﺘﻨﺶ ﺩﺍﺩ ﻭ ﻛﺴﻲ ﺭﺍ ﻓﺮﺳﺘﺎﺩﻧﺪ ﺩﺭ ﺁﻧﺠﺎ ﺳﺮﺵ ﺭﺍ ﺑﺮﻳﺪ‪ .‬ﻛﺴﻴﻜﻪ ﺍﺯ ﻣﺮﮒ ﺩﻳﮕﺮﺍﻥ ﭘﻴﺸﮕﻮﻳﻲ ﻣﻲﻛﺮﺩ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﺪﻳﻨﺴﺎﻥ ﺑﻜﺸﺘﻦ ﺩﺍﺩ‪.‬‬
‫‪٢٤‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫‪ ٤‬ـ ﭼﻬﺮﻩ ﺑﻴﻨﻲ ﻭ ﻛﻒ ﺑﻴﻨﻲ‪:‬‬

‫ﻳﻜﻲ ﻫﻢ ﺍﺯ ﺭﺍﻫﻬﺎﻱ ﭘﻴﺸﮕﻮﻳﻲ ﭼﻬﺮﻩﺑﻴﻨﻲ ﻭ ﺩﻳﮕﺮﻱ ﻛﻒ ﺑﻴﻨﻲ ﺍﺳﺖ‪ .‬ﭼﻬﺮﻩﺑﻴﻨﻲ ﺍﺯ ﻧﺨﺴﺖ ﻣﻲﺑﻮﺩﻩ ﻭ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ‬
‫ﻼ ﻣﻲﮔﻔﺘﻪﺍﻧﺪ‪:‬‬
‫ﻋﺮﺑﻲ ﻭ ﻓﺎﺭﺳﻲ ﺑﺴﻴﺎﺭ ﻳﺎﺩ ﺷﺪﻩ‪ .‬ﻛﺴﺎﻧﻲ ﺍﺯ ﻧﮕﺎﻩ ﻛﺮﺩﻥ ﺑﭽﻬﺮﻩ ﻛﺴﻲ ﺑﮕﻤﺎﻥ ﺧﻮﺩ ﺑﺂﻳﻨﺪﻩ ﺍﻭ ﭘﻲ ﻣﻲﺑﺮﺩﻩﺍﻧﺪ‪ .‬ﻣﺜ ﹰ‬
‫ﻓﻼﻥ ﺁﺩﻡ ﭘﻴﺸﺎﻧﻴﺶ ﮔﺸﺎﺩﻩ ﺍﺳﺖ ﻭ ﺗﻮﺍﻧﮕﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﻬﻤﺎﻥ ﻛﺲ ﺍﺑﺮﻭﻫﺎﻳﺶ ﭘﻴﻮﺳﺘﻪ ﺍﺳﺖ ﺩﺍﻧﺸﻤﻨﺪﻱ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺍﻣﺎ ﻛﻒ ﺑﻴﻨﻲ ﺍﺯ ﺍﺭﻭﭘﺎ ﺁﻣﺪﻩ ﻭ ﺧﻮﺩ ﻳﻚ ﭼﻴﺰ ﺗﺎﺯﻩﺍﻳﺴﺖ‪ .‬ﺑﮕﻔﺘﻪ ﻛﺴﻲ »ﻓﺎﻝ ﻓﺮﻧﮕﻲ« ﺍﺳﺖ‪ .‬ﻛﺴﺎﻧﻲ ﺍﺯ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﺍﺯ‬
‫ﺳﻨﺠﺶ ﺧﻄﻬﺎﻱ ﻛﻒ ﺩﺳﺖ ﻫﺮﻛﺴﻲ ﺑﺂﻳﻨﺪﻩ ﺍﻭ ﭘﻲ ﻣﻲﺑﺮﻧﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﻗﺎﻋﺪﻩﻫﺎ ﮔﺰﺍﺭﺩﻩﺍﻧﺪ‪ .‬ﻛﺘﺎﺑﻬﺎﻳﻲ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ‬
‫ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺑﻔﺎﺭﺳﻲ ﻧﻴﺰ ﺗﺮﺟﻤﻪ ﮔﺮﺩﻳﺪﻩ‪ .‬ﻛﺴﺎﻧﻲ ﺍﺯ ﻣﺮﺩﻡ ﻫﺮﭼﻪ ﺍﺯ ﺍﺭﻭﭘﺎ ﺑﺎﺷﺪ ﺁﻧﺮﺍ ﻛﺎﻻﻱ ﮔﺮﺍﻧﺒﻬﺎﻳﻲ‬
‫ﻣﻲﭘﻨﺪﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﺑﻔﺎﻟﮕﻴﺮﻳﻬﺎﻱ ﺁﻧﻬﺎ ﻧﻴﺰ ﺍﺭﺝ ﮔﺰﺍﺭﺩﻩ ﻭ ﺑﻤﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ‪.‬‬
‫ﻭﻟﻲ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺑﻴﭙﺎﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻳﻢ ﺍﺯ ﻫﻴﭻ ﺭﺍﻫﻲ ﭘﻲ ﺑﺂﻳﻨﺪﻩ ﻧﺘﻮﺍﻥ ﺑﺮﺩ‪ .‬ﺁﻧﮕﺎﻩ ﻛﺎﺭﻫﺎﻱ ﺟﻬﺎﻥ ﺍﻧﮕﻴﺰﻩﻫﺎﻱ ﺩﻳﮕﺮﻱ‬
‫ﺩﺍﺭﺩ ﻭ ﻫﻴﭽﮕﻮﻧﻪ ﺑﻬﻤﺒﺴﺘﮕﻲ ﺩﺭ ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﺑﺎ ﺧﻄﻮﻁ ﻛﻒ ﺩﺳﺖ ﻳﺎ ﺑﺎ ﭼﮕﻮﻧﮕﻲ ﺍﻳﻦ ﮔﻮﺷﻪ ﻭ ﺁﻥ ﮔﻮﺷﻪ ﭼﻬﺮﻩ ﻧﺘﻮﺍﻥ‬
‫ﻼ ﺗﻮﺍﻧﮕﺮﻱ ﻫﺮﻛﺲ ﺑﺴﺘﻪ ﺑﺂﻥ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺭﺍﻫﺶ ﻛﻮﺷﺪ ﻭ ﺁﻧﮕﺎﻩ ﭘﻴﺸﺂﻣﺪﻫﺎ ﻧﻴﺰ ﺑﺎ ﺧﻮﺍﺳﺖ ﺍﻭ ﺳﺎﺯﮔﺎﺭ ﺩﺭﺁﻳﺪ‪.‬‬
‫ﭘﻨﺪﺍﺷﺖ‪ .‬ﻣﺜ ﹰ‬
‫ﻳﻚ ﻛﺸﺎﻭﺭﺯ ﻫﻨﮕﺎﻣﻲ ﺗﻮﺍﻧﮕﺮ ﮔﺮﺩﺩ ﻛﻪ ﺩﺭ ﻛﺎﺭ ﺧﻮﺩ ﻛﻮﺷﺎ ﺑﺎﺷﺪ ﻭ ﮔﻨﺪﻡ ﻭ ﺟﻮ ﻭ ﺩﻳﮕﺮ ﭼﻴﺰﻫﺎ ﺭﺍ ﺑﺴﻴﺎﺭ ﺑﻜﺎﺭﺩ ﻭ ﺍﺯ ﺁﻧﺴﻮﻱ‬
‫ﺯﻣﺴﺘﺎﻥ ﺑﺴﻴﺎﺭ ﺳﺮﺩ ﻧﺒﺎﺷﺪ ﻛﻪ ﺑﻜﺸﺖ ﺍﻭ ﺁﺳﻴﺐ ﺭﺳﺎﻧﺪ ﻭ ﻳﺎ ﺳﺮ ﺳﺎﻝ ﻧﺎﺍﻳﻤﻨﻲ ﻧﺒﺎﺷﺪ ﻛﻪ ﻛﺮﺩﺍﻥ ﻳﺎ ﻟﺮﺍﻥ ﻳﺎ ﺷﺎﻫﺴﻮﻧﺎﻥ ﺧﺮﻣﻦ ﺍﻭ‬
‫ﺭﺍ ﺗﺎﺭﺍﺝ ﻛﻨﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﺍﻫﺴﺖ ﻛﻪ ﺗﻮﺍﻧﮕﺮ ﺗﻮﺍﻧﺪ ﮔﺮﺩﻳﺪ ﻭ ﺍﻳﻨﻬﺎ ﭼﻪ ﺑﻬﻤﺒﺴﺘﮕﻲ ﺑﺎ ﭼﮕﻮﻧﮕﻲ ﭘﻴﺸﺎﻧﻲ ﻳﺎ ﺧﻄﻬﺎﻱ ﻛﻒ ﺩﺳﺖ‬
‫ﺩﺍﺭﺩ؟!‪..‬‬
‫ﻫﻤﻴﻦ ﻛﻒ ﺑﻴﻨﻲ ﺑﺎ ﺁﻧﻜﻪ ﺗﺎﺯﻩ ﺑﺎﻳﺮﺍﻥ ﺭﺳﻴﺪﻩ‪ ،‬ﻣﺎ ﻳﻚ ﺯﻳﺎﻥ ﺑﺰﺭﮔﻲ ﺍﺯ ﺁﻥ ﺳﺮﺍﻍ ﻣﻲﺩﺍﺭﻳﻢ‪ .‬ﺩﻭ ﺳﺎﻝ ﭘﻴﺶ ﺟﻮﺍﻧﻲ ﺩﺭ‬
‫ﺩﺍﻧﺸﻜﺪﻩ ﺍﻓﺴﺮﻱ ﺩﺭﺱ ﻣﻲﺧﻮﺍﻧﺪﻩ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻫﻤﺪﺭﺳﺎﻧﺶ ﻳﻚ ﻛﻒﺑﻴﻨﻲ ﻣﻲﺑﻮﺩﻩ ﻛﻪ ﻛﻒ ﺍﻭ ﺭﺍ ﺩﻳﺪﻩ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻪ‪» :‬ﺗﻮ‬
‫ﻫﻤﻴﺸﻪ ﺑﺪﺑﺨﺖ ﻭ ﺑﻴﻨﻮﺍ ﺧﻮﺍﻫﻲ ﺑﻮﺩ«‪ .‬ﺟﻮﺍﻥ ﻧﺎﺁﺯﻣﻮﺩﻩ ﻛﻪ ﺁﺭﺯﻭﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺑﺮﺍﻱ ﺁﻳﻨﺪﻩ ﻣﻲﺩﺍﺷﺘﻪ )ﺍﺯ ﺟﻤﻠﻪ ﺁﺭﺯﻭﻱ ﺯﻧﺎﺷﻮﻳﻲ‬
‫ﺑﺎ ﺩﺧﺘﺮ ﻳﻚ ﺗﻮﺍﻧﮕﺮﻱ ﺭﺍ ﺩﺭ ﺩﻝ ﻣﻲﭘﺮﻭﺭﺩﻩ( ﺍﺯ ﺷﻨﻴﺪﻥ ﺁﻥ ﺳﺨﻦ ﺑﻴﻜﺒﺎﺭ ﻧﻮﻣﻴﺪ ﮔﺮﺩﻳﺪﻩ ﻭ ﺩﺭ ﺭﻭﺯ ﺩﻳﮕﺮ ﺧﻮﺩ ﺭﺍ ﻛﺸﺘﻪ ﺍﺳﺖ‪.‬‬
‫)ﭼﻮﻥ ﭘﺪﺭ ﺍﻭ ﺍﺯ ﺗﺒﺮﻳﺰﻳﺎﻥ ﺍﺳﺖ ﻭ ﺑﺎ ﻣﻦ ﺁﺷﻨﺎ ﻣﻲﺑﺎﺷﺪ ﻣﻦ ﺍﺯ ﺩﺍﺳﺘﺎﻧﺶ ﺁﮔﺎﻩ ﮔﺮﺩﻳﺪﻩﺍﻡ(‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻳﻢ ﺭﺍﻫﻬﺎﻱ ﭘﻴﺸﮕﻮﻳﻲ ﻳﺎ ﻓﺎﻟﮕﻴﺮﻱ ﺑﻴﺸﻤﺎﺭ ﺍﺳﺖ ﻭ ﻣﺎ ﻧﺨﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ ﻳﻜﺎﻳﻚ ﺁﻧﻬﺎ ﺭﺍ ﻧﺎﻡ ﺑﺮﻳﻢ ﻭ ﮔﻔﺘﮕﻮ‬
‫ﻧﻤﺎﻳﻴﻢ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻛﺴﺎﻧﻲ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﺯ ﺩﻳﻮﺍﻧﻬﺎﻱ ﺷﺎﻋﺮﺍﻥ ﻓﺎﻝ ﻣﻲﮔﻴﺮﻧﺪ‪ .‬ﻛﺴﺎﻧﻲ ﺍﺯ ﻭﺭﻗﻬﺎﻱ ﺑﺎﺯﻱ ﺍﻳﻦ ﺳﻮﺩ ﺭﺍ ﻣﻲﺟﻮﻳﻨﺪ‪ .‬ﻳﻚ‬
‫ﺟﻤﻠﻪ ﺑﺎﻳﺪﮔﻔﺖ‪ :‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺑﻲﭘﺎﺳﺖ ﻭ ﭘﺮﺩﺍﺧﺘﻦ ﺑﺎﻳﻨﻬﺎ ﺟﺰ ﻧﺸﺎﻥ ﺳﺒﻜﻤﻐﺰﻱ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺑﺎﻳﺪ ﺑﺠﺎﻱ ﺍﻳﻨﻬﺎ ﻫﻮﺵ ﻭ ﺧﺮﺩ ﺭﺍ ﺑﻜﺎﺭ‬
‫ﺑﺮﺩ ﻭ ﺭﺍﻫﻬﺎﻳﻲ ﺭﺍ ﻛﻪ ﻣﺎﻳﻪ ﺁﺳﺎﻧﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺧﻮﺷﻲ ﺁﻥ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﭘﻴﺶ ﮔﺮﻓﺖ‪ .‬ﻣﺎ ﺭﺍ ﻫﻴﭻ ﻧﻴﺎﺯﻱ ﺑﺪﺍﻧﺴﺘﻦ ﺁﻳﻨﺪﻩ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﻠﻜﻪ ﺩﺍﻧﺴﺘﻦ ﺁﻳﻨﺪﻩ‪ ،‬ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘﻨﻲ ﺑﻮﺩﻱ‪ ،‬ﻧﺎﺑﺴﺎﻣﺎﻧﻴﻬﺎ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻱ‪ .‬ﺍﻳﻨﻬﺎ ﻛﺎﺭﻫﺎﻱ ﺁﻥ ﻛﺴﺎﻧﻴﺴﺖ ﻛﻪ ﺍﺯ ﺭﺍﻩ‬
‫ﺭﺍﺳﺖ ﺭﻓﺘﻦ ﻧﻤﻲﺗﻮﺍﻧﻨﺪ ﻭ ﻫﻤﻴﺸﻪ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻫﻬﺎﻱ ﻛﺞ ﻣﻲﺯﻧﻨﺪ‪.‬‬

‫‪٥‬ـ ﺍﺳﺘﺨﺎﺭﻩ‪:‬‬
‫ﺍﺳﺘﺨﺎﺭﻩ ﻓﺎﻝ ﺁﺧﻮﻧﺪﻳﺴﺖ‪ .‬ﺍﺳﺘﺨﺎﺭﻩ ﺁﻧﺴﺖ ﻛﻪ ﻛﺴﻴﻜﻪ ﻣﻲﺧﻮﺍﻫﺪ ﺑﺴﻔﺮﻱ ﺭﻭﺩ‪ ،‬ﻳﺎ ﺧﺎﻧﻪﺍﻱ ﺧﺮﺩ‪ ،‬ﻳﺎ ﺯﻧﻲ ﮔﻴﺮﺩ‪ ،‬ﺑﻨﺰﺩ‬
‫ﻣﻼﻳﻲ ﺭﻭﺩ‪ ،‬ﻭ ﺍﻭ ﺑﺪﺳﺘﻴﺎﺭﻱ ﺍﺳﺘﺨﺎﺭﻩ ﺍﺯ ﺧﺪﺍ ﺑﭙﺮﺳﺪ ﻛﻪ ﺁﻳﺎ ﺁﻧﻜﺎﺭ ﻧﻴﻜﺴﺖ ﻳﺎ ﺑﺪ ﺧﻮﺍﻫﺪ ﺩﺭﺁﻣﺪ‪ .‬ﻳﻜﻲ ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﻣﻼﻳﺎﻥ ﺩﺭ‬
‫‪٢٥‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺍﻳﺮﺍﻥ ﺍﺳﺘﺨﺎﺭﻩ ﻛﺮﺩﻧﺴﺖ‪ .‬ﺍﻧﺒﻮﻩ ﻣﺮﺩﻡ ﺑﺎﻭﺭﻱ ﺑﺎﺳﺘﺨﺎﺭﻩ ﻣﻲﺩﺍﺭﻧﺪ ﻭ ﺍﺯ ﺧﺪﺍﺷﻨﺎﺳﻲ ﺩﻭﺭ ﻣﻲﺷﻤﺎﺭﻧﺪ ﻛﻪ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺧﻮﺩ ﺍﺯ‬
‫ﺧﺪﺍ ﺷﻮﺭ ﻧﺨﻮﺍﻫﻨﺪ‪ .‬ﻭﻟﻲ ﺷﻤﺎ ﺍﮔﺮ ﻧﻴﻚ ﻧﮕﺮﻳﺪ ﺍﻳﻦ ﻫﻤﺎﻥ ﺭﻓﺘﺎﺭﻳﺴﺖ ﻛﻪ ﺑﺖ ﭘﺮﺳﺘﺎﻥ ﻳﻮﻧﺎﻥ ﺑﺎ ﺧﺪﺍﻳﺎﻥ ﺧﻮﺩ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺩﺭ‬
‫ﻛﺎﺭﻫﺎ ﺍﺯ ﺁﻧﻬﺎ ﺷﻮﺭ ﻣﻲﺧﻮﺍﺳﺘﻪﺍﻧﺪ‪) .‬ﭼﻨﺎﻧﻜﻪ ﺩﺍﺳﺘﺎﻥ ﭘﺮﺳﺘﺸﮕﺎﻩ ﺩﻟﻔﻲ ﺭﺍ ﺁﻭﺭﺩﻳﻢ(‪.‬‬
‫ﺑﺮﺍﻱ ﺍﺳﺘﺨﺎﺭﻩ ﺭﺍﻫﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻧﻲ ﻫﺴﺖ ﻭ ﺷﻨﺎﺧﺘﻪﺗﺮﻳﻦ ﺁﻧﻬﺎ ﺩﻭﺗﺎﺳﺖ‪ :‬ﺍﺳﺘﺨﺎﺭﻩ ﺑﺎ ﺗﺴﺒﻴﺢ‪ ،‬ﺍﺳﺘﺨﺎﺭﻩ ﺑﺎ ﻗﺮﺁﻥ‪ ،‬ﻭ ﭼﻮﻥ‬
‫ﺁﻧﺮﺍ ﮔﻔﺘﮕﻮﻳﻲ ﺑﺎ ﺧﺪﺍ ﻣﻲﺷﻤﺎﺭﻧﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﮔﺬﺷﺘﻪ ﺑﺎﻳﺪ ﺟﻤﻠﻪﺍﻱ ﺑﻌﺮﺑﻲ ﺑﺰﺑﺎﻥ ﺭﺍﻧﻨﺪ‪» :‬ﺍﺳﺘﺨﻴﺮ ﻣﻨﻚ ﻳﺎ ﺍﷲ« ﺍﺯ ﺍﻳﻨﺮﻭ‬
‫ﺍﺳﺘﺨﺎﺭﻩ ﻛﻦ ﺑﺎﻳﺪ ﻳﻜﻲ ﺍﺯ ﻣﻼﻳﺎﻥ‪ ،‬ﻳﺎ ﺧﻮﺩ ﻧﻴﻤﻪ ﻣﻼﻳﻲ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﺴﻴﺎﺭ ﺩﻳﺪﻧﻴﺴﺖ ﻫﻨﮕﺎﻣﻴﻜﻪ ﻣﺮﺩﻱ ﻳﺎ ﺯﻧﻲ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﻳﺎ ﺩﺭ ﻛﻮﭼﻪ ﺑﻤﻼﻳﻲ ﻣﻲﺭﺳﺪ ﻭ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﺪ‪» :‬ﺁﻗﺎ ﻳﻚ ﺍﺳﺘﺨﺎﺭﻩ‬
‫ﺑﻜﻨﻴﺪ«‪ .‬ﺁﻗﺎ ﺩﺭ ﻫﻤﺎﻧﺠﺎ ﻣﻲﺍﻳﺴﺘﺪ ﻭ ﺑﻲﺩﺭﻧﮓ ﺩﺳﺖ ﺑﺒﻐﻞ ﺑﺮﺩﻩ ﺗﺴﺒﻴﺢ ﺭﺍ ﺑﻴﺮﻭﻥ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ ﺩﻋﺎﻳﻲ ﺧﻮﺍﻧﺪﻩ ﭼﺸﻤﻬﺎ ﺭﺍ‬
‫ﺭﻭﻳﻬﻢ ﮔﺰﺍﺭﺩﻩ ﺩﺳﺖ ﻣﻲﺍﻧﺪﺍﺯﺩ ﻭ ﺩﺍﻧﻪﻫﺎﻱ ﺗﺴﺒﻴﺢ ﺭﺍ ﻣﻲﮔﻴﺮﺩ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺷﻤﺎﺭﺩﻩ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﺪ‪» :‬ﺑﺪ ﺍﺳﺖ« ﻳﺎ »ﻧﻴﻜﺴﺖ« ﻭ‬
‫ﺳﭙﺲ ﺧﺮﺍﻣﺎﻥ ﻭ ﺑﺨﻮﺩ ﺑﺎﻻﻥ ﺭﺍﻩ ﻣﻲﺍﻓﺘﺪ‪.‬‬
‫ﺩﻳﺪﻧﻲﺗﺮ ﺍﺯ ﺁﻥ ﺍﺳﺘﺨﺎﺭﻩ ﺑﺎ ﻗﺮﺁﻧﺴﺖ‪ .‬ﺁﻗﺎ ﭼﻮﻥ ﻗﺮﺁﻧﺮﺍ ﺑﺎﺯ ﻛﺮﺩ ﺁﻳﻪ ﺭﺍ ﻣﻲﺧﻮﺍﻧﺪ ﻭ ﺳﭙﺲ ﺭﻭ ﺑﺎﺳﺘﺨﺎﺭﻩ ﺧﻮﺍﻩ ﻛﺮﺩﻩ‬
‫ﻣﻲﮔﻮﻳﺪ‪» :‬ﻣﺆﻣﻦ ﺁﻳﻪ ﺑﻬﺸﺖ ﺁﻣﺪﻩ ﺑﺴﻴﺎﺭ ﺧﻮﺑﺴﺖ« ﻳﺎ »ﺁﻳﻪ ﻋﺬﺍﺏ ﺁﻣﺪﻩ ﺑﺴﻴﺎﺭ ﺑﺪ ﺍﺳﺖ«‪.‬‬
‫ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﺎﻥ ﺩﻛﺎﻥ ﺭﻧﮕﻴﻨﺘﺮﻱ ﺑﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻛﻪ ﺑﺎﻳﺪ ﭘﺮﺳﺶ ﺭﺍ ﺩﺭ ﻛﺎﻏﺬﻱ ﻧﻮﻳﺴﻨﺪ ﻭ ﺁﻧﺮﺍ ﺩﺭ ﭘﺎﻛﺘﻲ ﮔﺰﺍﺭﺩﻩ‬
‫ﻭ ﺳﺮﺵ ﺭﺍ ﺑﺴﺘﻪ ﺑﺎ ﺩﻭ ﺳﻪ ﺭﻳﺎﻝ ﭘﻮﻝ ﺑﺮﺍﻱ ﺁﻗﺎ ﻓﺮﺳﺘﻨﺪ ﻭ ﺍﻭ ﺑﻲﺁﻧﻜﻪ ﺩﺭ ﭘﺎﻛﺖ ﺭﺍ ﺑﺎﺯ ﻛﻨﺪ )ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﻧﻴﺴﺖ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ‬
‫ﺭﺍﺳﺘﺴﺖ( ﺍﺯ ﻗﺮﺁﻥ ﺍﺳﺘﺨﺎﺭﻩ ﮔﻴﺮﺩ ﻭ ﭘﺎﺳﺦ ﺭﺍ ﺭﻭﻱ ﭘﺎﻛﺖ ﻧﻮﺷﺘﻪ ﺑﺎﺯ ﻓﺮﺳﺘﺪ‪ .‬ﺩﺭ ﺑﻴﺸﺘﺮ ﺷﻬﺮﻫﺎ ﺍﺯ ﺍﻳﻦ ﺩﻛﺎﻧﺪﺍﺭﺍﻥ ﻳﻜﻲ ﺩﻭ ﺗﻦ‬
‫ﻣﻲﺑﺎﺷﻨﺪ ﻭ ﺳﺨﻨﻬﺎ ﺍﺯ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪﻥ ﺍﺳﺘﺨﺎﺭﻩﻫﺎﻱ ﺍﻳﺸﺎﻥ ﺑﺴﺮ ﺯﺑﺎﻧﻬﺎ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﺷﻴﻮﻩ ﻣﺮﺩﻣﺴﺖ ﻛﻪ ﺍﺯ ﻓﺎﻟﮕﻴﺮ ﻳﺎ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭ ﻳﺎ ﺍﺯ ﺍﺳﺘﺨﺎﺭﻩ ﻓﺮﻭﺵ ﺍﮔﺮ ﺩﻩ ﺩﺭﻭﻍ ﺑﺒﻴﻨﻨﺪ ﻓﺮﺍﻣﻮﺵ‬
‫ﻛﻨﻨﺪ‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﻳﻚ ﮔﻔﺘﻪﺷﺎﻥ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪ ﺁﻧﺮﺍ ﻋﻨﻮﺍﻧﻲ ﺳﺎﺯﻧﺪ‪.‬‬
‫ﻫﺰﺍﺭﺍﻥ ﻛﺴﺎﻥ ﺍﺯ ﺍﺳﺘﺨﺎﺭﻩ ﺯﻳﺎﻥ ﺑﻴﻨﻨﺪ ﻭ ﺑﺘﺄﻭﻳﻞ ﭘﺮﺩﺍﺧﺘﻪ ﭼﻨﻴﻦ ﮔﻮﻳﻨﺪ‪» :‬ﺻﻼﺣﻢ ﺑﻮﺩﻩ ﻛﻪ ﺍﻳﻦ ﺿﺮﺭ ﺭﺍ ﺑﻜﺸﻢ«‪ .‬ﻭﻟﻲ ﺍﮔﺮ‬
‫ﻳﻜﻲ ﺩﺭ ﻳﻜﺠﺎ ﻛﺎﺭﻱ ﺑﺎ ﺍﺳﺘﺨﺎﺭﻩ ﻛﺮﺩ ﻭ ﺳﻮﺩﻱ ﺩﻳﺪ ﺁﻧﺮﺍ ﺩﺍﺳﺘﺎﻧﻲ ﮔﺮﺩﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﻭ ﺁﻧﺠﺎ ﻧﺸﺴﺘﻪ ﭼﻨﻴﻦ ﮔﻮﻳﺪ‪» :‬ﻣﻦ‬
‫ﺑﺎﺳﺘﺨﺎﺭﻩ ﻓﻼﻥ ﺁﻗﺎ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻡ‪ .‬ﺧﻮﺩﻡ ﺗﺠﺮﺑﻪ ﻛﺮﺩﻩﺍﻡ«‪.‬‬
‫ﺑﺮﺧﻲ ﺍﺯ ﻣﺮﺩﻡ ﺩﻳﻮﺍﻧﻪ ﺍﺳﺘﺨﺎﺭﻩﺍﻧﺪ ﻭ ﺑﺎﻳﺪ ﺑﻬﺮ ﻛﺎﺭ ﻛﻮﭼﻜﻲ ﺍﺳﺘﺨﺎﺭﻩ ﺑﺨﻮﺍﻫﻨﺪ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﻣﻼﻳﺎﻥ ﺍﻳﻨﺮﺍ ﺑﺎﻳﺎﻳﻲ ﺑﺮﺍﻱ ﺧﻮﺩ‬
‫ﻣﻲﺷﻤﺎﺭﻧﺪ‪ ،‬ﻭ ﭼﻨﻴﻦ ﻣﻲﺩﺍﻧﻨﺪ ﻛﻪ ﺩﺳﺖ ﻣﺮﺩﻡ ﺭﺍ ﻣﻲﮔﻴﺮﻧﺪ ﻭ ﻛﺎﺭﻫﺎﻱ ﺍﻳﺸﺎﻥ ﺭﺍ ﺭﺍﻩ ﻣﻲﺍﻧﺪﺍﺯﻧﺪ ﻛﻪ ﻫﻤﻴﻦ ﺧﻮﺩ ﻧﻤﻮﻧﻪﺍﻱ ﺍﺯ‬
‫ﻛﻮﺩﻧﻲ ﻭ ﺧﺪﺍﻧﺎﺷﻨﺎﺳﻲ ﺍﻳﺸﺎﻧﺴﺖ‪.‬‬
‫ﻳﻜﻲ ﻧﻤﻲﭘﺮﺳﺪ‪ :‬ﻛﻲ ﺧﺪﺍ ﺍﻳﻦ ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﺴﺘﻪ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻫﺮ ﭘﺮﺳﺸﻲ ﻛﺮﺩﻳﺪ ﭘﺎﺳﺦ ﺩﻫﺪ؟!‪ ..‬ﻛﻲ ﺍﻳﻦ ﺭﻣﺰ ﺭﺍ ﺑﺎ ﺷﻤﺎ‬
‫ﮔﺰﺍﺭﺩﻩ ﻛﻪ ﺑﺎ ﺩﺍﻧﻪﻫﺎﻱ ﺗﺴﺒﻴﺢ ﻳﺎ ﺑﺎ ﺁﻳﻪﻫﺎﻱ ﻗﺮﺁﻥ ﺑﺎ ﺷﻤﺎ ﺳﺨﻦ ﮔﻮﻳﺪ؟!‪ ..‬ﺑﮕﻮﻳﻴﺪ ﺑﺒﻴﻨﻴﻢ ﭼﻪ ﭘﺎﺳﺨﻲ ﻣﻲﺩﺍﺭﻳﺪ؟!‪..‬‬
‫ﺁﻧﮕﺎﻩ ﺷﻤﺎ ﺗﺎﻛﻨﻮﻥ ﭼﺮﺍ ﻧﺪﺍﻧﺴﺘﻪﺍﻳﺪ ﻛﻪ ﺧﺪﺍ ﺑﻤﺮﺩﻣﺎﻥ ﻓﻬﻢ ﻭ ﺧﺮﺩ ﺩﺍﺩﻩ ﻛﻪ ﻧﻴﻚ ﻭ ﺑﺪ ﻭ ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﺭﺍ ﺧﻮﺩ ﺑﻔﻬﻤﻨﺪ؟!‪..‬‬
‫ﭼﺮﺍ ﻧﺪﺍﻧﺴﺘﻪﺍﻳﺪ ﻛﻪ ﺑﺎﻳﺪ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﻫﺮﻛﺴﻲ ﺧﺮﺩ ﺭﺍ ﺑﻜﺎﺭ ﺍﻧﺪﺍﺯﺩ؟!‪ ..‬ﺷﻤﺎ ﻛﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪﺍﻳﺪ ﭼﻪ ﺳﺰﺍﺳﺖ ﻛﻪ ﺑﻤﺮﺩﻡ‬
‫ﭘﻴﺸﻮﺍﻳﻲ ﻛﻨﻴﺪ ﻭ ﺁﻧﺎﻧﺮﺍ ﺍﺯ ﺭﺍﻩ ﺑﺮﻳﺪ؟!‪..‬‬
‫‪٢٦‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻳﻜﻲ ﺍﺯ ﻳﺎﺭﺍﻥ ﺳﺨﻦ ﺧﻮﺑﻲ ﻣﻲﺩﺍﺭﺩ‪ .‬ﻣﻲﮔﻮﻳﺪ‪» :‬ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﻧﻴﻚ ﺍﺯ ﺑﺪ ﺧﺮﺩ ﺑﺂﺩﻣﻴﺎﻥ ﺩﺍﺩﻩ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻥ ﺑﻮﺩﻱ ﻛﻪ‬
‫ﻧﻴﻚ ﻭ ﺑﺪ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺍﺳﺘﺨﺎﺭﻩ ﻭ ﺑﺎ ﺩﺍﻧﻪﻫﺎﻱ ﺗﺴﺒﻴﺢ ﺑﺸﻨﺎﺳﻨﺪ ﺧﺮﺩﻱ ﺑﺂﺩﻣﻴﺎﻥ ﻧﺪﺍﺩﻱ ﻭ ﺑﺠﺎﻱ ﺁﻥ ﻳﻚ ﺗﺴﺒﻴﺢ ﮔﻮﺷﺘﻲ ﺩﺭ ﺗﻦ‬
‫ﺁﺩﻣﻲ ﺁﻓﺮﻳﺪﻱ‪ ،‬ﻛﻪ ﻫﺮ ﺯﻣﺎﻥ ﻧﻴﺎﺯ ﭘﻴﺪﺍ ﻛﺮﺩ ﺩﺳﺖ ﺑﺮﺩ ﻭ ﺑﺎ ﻃﺎﻕ ﻭ ﺟﻔﺖ ﻧﻴﻚ ﻭ ﺑﺪ ﺭﺍ ﺑﺸﻨﺎﺳﺪ«‪.‬‬
‫ﺑﻬﺮﺣﺎﻝ ﺍﺳﺘﺨﺎﺭﻩ ﺑﺪﺗﺮ ﺍﺯ ﻓﺎﻟﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﺭﻭﻍ ﺁﺷﻜﺎﺭ ﺑﺨﺪﺍ ﺑﺴﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﻣﺮﺩﻡ ﺑﻔﺎﻝ ﭼﻨﺪﺍﻥ ﻧﮕﺮﻭﻧﺪ‬
‫ﻛﻪ ﺑﺎﺳﺘﺨﺎﺭﻩ‪ .‬ﺍﻳﻨﺴﺖ ﺯﻳﺎﻥ ﺍﻳﻦ ﺑﻴﺸﺘﺮ ﺍﺯ ﻓﺎﻟﺴﺖ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﺑﺠﻮﻳﺪ ﻫﺰﺍﺭﻫﺎ ﻛﺎﺭ ﺳﺮﺍﭘﺎ ﺯﻳﺎﻥ ﻛﻪ ﺑﺎ ﺍﺳﺘﺨﺎﺭﻩ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ‪.‬‬
‫ﻫﺰﺍﺭﻫﺎ ﺩﺧﺘﺮﺍﻥ ﻛﻪ ﺧﻮﺍﺳﺘﺎﺭﺍﻥ ﻧﻴﻜﻲ ﻣﻲﺩﺍﺷﺘﻪﺍﻧﺪ ﭼﻮﻥ ﭘﺪﺭﺍﻧﺸﺎﻥ ﭘﺎﺑﺴﺘﮕﻲ ﺑﺎﺳﺘﺨﺎﺭﻩ ﻧﻤﻮﺩﻩﺍﻧﺪ ﺯﻧﺎﺷﻮﻳﻲ ﺭﺥ ﻧﺪﺍﺩﻩ‪ .‬ﻫﺰﺍﺭﻫﺎ‬
‫ﻛﺎﺭﻫﺎﻱ ﻧﻴﻚ ﻛﻪ ﭼﻮﻥ ﺗﺴﺒﻴﺢ ﻛﻮﺭ ﺭﺍﻩ ﻧﺪﺍﺩﻩ ﺍﺯ ﺁﻧﻬﺎ ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ ﺷﺪﻩ‪.‬‬
 ‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‬
‫ﺁﻳﺎ ﺗﻮﺍﻥ ﺍﺯ ﺟﺎﺩﻭ ﻫﻮﺩﻩﺍﻱ ﺑﺮﺩﺍﺷﺖ؟‪..‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﭘﻨﺪﺍﺭﻫﺎ ﺑﭽﻨﺪ ﺭﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺭﺷﺘﻪ ﻳﻜﻢ ﺩﺭ ﺯﻣﻴﻨﻪ ﭘﻴﺸﮕﻮﻳﻲ ﻭ ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ﻣﻲﺑﻮﺩ ﻛﻪ ﺍﺯ ﺁﻧﻬﺎ ﺳﺨﻦ ﺭﺍﻧﺪﻳﻢ‪.‬‬
‫ﺭﺷﺘﻪ ﺩﻳﮕﺮ ﺩﺭ ﺯﻣﻴﻨﻪ ﺟﺎﺩﻭ ﻭ ﻛﺎﺭﻫﺎﻱ ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ ﺳﭙﻬﺮ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﺟﻬﺎﻥ ﺍﺯ ﺭﻭﻱ ﻳﻚ ﺁﻳﻴﻨﻲ ﻣﻲﮔﺮﺩﺩ ﻭ‬
‫ﻼ ﻛﺴﻴﻜﻪ ﺑﻴﻤﺎﺭ ﺍﺳﺖ ﺍﮔﺮ ﺑﻬﺒﻮﺩ ﺧﻮﺍﻫﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﻨﺰﺩ ﭘﺰﺷﻚ ﺭﻭﺩ ﻭ ﺑﺎ ﺩﺍﺭﻭ ﻭ ﺩﺭﻣﺎﻥ ﺑﻬﺒﻮﺩ‬
‫ﻫﺮ ﻛﺎﺭﻱ ﺩﺭ ﺁﻥ ﺭﺍﻫﻲ ﻣﻲﺩﺍﺭﺩ‪ .‬ﻣﺜ ﹰ‬
‫ﻳﺎﺑﺪ‪ ،‬ﺯﻧﻴﻜﻪ ﺧﻮﺍﻫﺎﻥ ﻣﻬﺮ ﺷﻮﻫﺮ ﺍﺳﺖ ﻭ ﻣﻲﺧﻮﺍﻫﺪ ﺑﺎ ﺁﺳﺎﻳﺶ ﻭ ﺧﻮﺷﻲ ﺯﻳﺪ‪ ،‬ﺑﺎﻳﺪ ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﺭﺍ ﺑﻬﺘﺮ ﮔﺮﺩﺍﻧﺪ ﻭ ﺍﮔﺮ ﺷﻮﻫﺮ‬
‫ﺑﺪﺭﻓﺘﺎﺭ ﺍﺳﺖ ﻛﺴﺎﻧﻲ ﺭﺍ ﺑﻪ ﭘﻨﺪ ﺩﺍﺩﻥ ﺑﺎﻭ ﻭﺍﺩﺍﺭﺩ‪ .‬ﻛﺴﻴﻜﻪ ﻣﻲﺧﻮﺍﻫﺪ ﺗﻮﺍﻧﮕﺮ ﮔﺮﺩﺩ ﺑﺎﻳﺪ ﺍﺯ ﺭﺍﻩ ﻛﺎﺭ ﻭ ﭘﻴﺸﻪ ﺑﻜﻮﺷﺪ ﻭ ﭘﻮﻝ ﺑﻴﺸﺘﺮ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪ .‬ﺍﻳﻨﻬﺎﺳﺖ ﺭﺍﻫﻬﺎﻱ ﻛﺎﺭﻫﺎ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺑﺎﻳﺪ ﺩﻳﺪ ﺁﻳﺎ ﺗﻮﺍﻥ ﺑﻜﺎﺭﻫﺎﻳﻲ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻨﺮﺍﻫﻬﺎ ﺑﺮﺧﺎﺳﺖ ﻭ ﻧﺘﻴﺠﻪﺍﻱ ﺑﺮﺩﺍﺷﺖ؟!‪ ..‬ﺁﻳﺎ ﺗﻮﺍﻥ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺑﺎ ﻧﻮﺷﺘﻦ‬
‫ﺩﻋﺎﻳﻲ ﻭ ﺁﻭﻳﺨﺘﻦ ﺍﺯﻭ ﺑﻪ ﺑﻬﺒﻮﺩ ﺭﺳﺎﻧﻴﺪ؟!‪ ..‬ﺁﻳﺎ ﺗﻮﺍﻥ ﺑﺎ ﺳﻮﺯﺍﻧﻴﺪﻥ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺷﻮﻫﺮﻱ ﺭﺍ ﻣﻬﺮﺑﺎﻥ ﮔﺮﺩﺍﻧﻴﺪ؟!‪ ..‬ﺁﻳﺎ ﺗﻮﺍﻥ ﺑﺎ‬
‫ﺧﻮﺍﻧﺪﻥ ﺩﻋﺎﻳﻲ ﺑﺘﻮﺍﻧﮕﺮﻱ ﺭﺳﻴﺪ؟!‪..‬‬
‫ﺑﺎﻳﺪ ﺑﻬﻤﻪ ﺍﻳﻦ ﭘﺮﺳﺸﻬﺎ ﻧﻴﺰ ﭘﺎﺳﺦ »ﻧﻪ« ﺩﺍﺩ‪ .‬ﺑﺎﻳﺪ ﮔﻔﺖ‪» :‬ﺑﻴﺮﻭﻥ ﺍﺯ ﺁﻳﻴﻦ ﺳﭙﻬﺮ ﻛﺎﺭﻱ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ«‪ .‬ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻴﺰ‬
‫ﭘﻨﺪﺍﺭﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻧﻲ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﺭﻭﺍﻧﺴﺖ ﺍﺯ ﻳﻜﺎﻳﻚ ﺁﻧﻬﺎ ﻧﻴﺰ ﺳﺨﻦ ﺧﻮﺍﻫﻴﻢ ﺭﺍﻧﺪ‪.‬‬

‫‪١‬ـ ﺟﺎﺩﻭ‪:‬‬
‫ﺟﺎﺩﻭ ﺩﺭ ﺯﺑﺎﻥ ﻣﺮﺩﻡ ﺁﻥ ﻛﺎﺭﻫﺎﻱ ﺷﻴﻄﺎﻧﻴﺴﺖ ﻛﻪ ﺟﺎﺩﻭﮔﺮﺍﻥ ﺑﺮﺍﻱ ﺯﻧﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺁﻧﭽﻪ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺗﺎﺭﻳﺨﭽﻪ‬
‫ﺟﺎﺩﻭ ﺩﺍﻧﺴﺘﻪﺍﻳﻢ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺑﺎﺳﺘﺎﻥ ﻛﻪ ﺩﺍﻧﺸﻬﺎ ﺑﺴﻴﺎﺭ ﻛﻢ ﻣﻴﺒﻮﺩﻩ ﭼﻮﻥ ﺑﺮﺍﻱ ﺑﻴﻤﺎﺭﻳﻬﺎ ﺩﺍﺭﻭﻳﻲ ﻳﺎ ﺩﺭﻣﺎﻥ‬
‫ﻼ ﺍﺳﺘﺨﻮﺍﻧﻲ ﺳﻮﺯﺍﻧﻴﺪﻩ ﺩﻭﺩﺵ ﺭﺍ ﺑﻪ ﺑﻴﻤﺎﺭ‬
‫ﺩﻳﮕﺮﻱ ﻧﻤﻲﺷﻨﺎﺧﺘﻪﺍﻧﺪ ﻫﺮﻛﺴﻲ ﭼﻴﺰﻱ ﺑﻪ ﭘﻨﺪﺍﺭﺵ ﻣﻲﺭﺳﻴﺪﻩ ﻣﻲﻛﺮﺩﻩ‪ .‬ﻣﺜ ﹰ‬
‫ﻣﻲﺩﺍﺩﻩﺍﻧﺪ‪ .‬ﺑﮕﺮﺩﺵ ﭼﺮﺧﻴﺪﻩ ﮔﺎﻫﻲ ﺍﺯ ﺭﻭﻳﺶ ﻣﻲﺟﻬﻴﺪﻩﺍﻧﺪ‪ .‬ﺁﺑﻬﺎﻱ ﮔﻨﺪﻳﺪﻩ ﺑﺎﻭ ﻣﻲﺧﻮﺭﺍﻧﻴﺪﻩﺍﻧﺪ‪ .‬ﻫﺮﮔﻮﻧﻪ ﻛﺎﺭﻱ ﺍﺯ ﺍﻳﻦ‬
‫ﻧﻤﻮﻧﻪ ﻣﻲﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺳﭙﺲ ﻛﺴﺎﻧﻲ ﭘﻴﺪﺍ ﺷﺪﻩﺍﻧﺪ ﻛﻪ ﺑﺴﺮ ﺑﻴﻤﺎﺭﺍﻥ ﻣﻲﺭﻓﺘﻪﺍﻧﺪ ﻭ ﺑﺎ ﺍﻳﻨﮕﻮﻧﻪ ﻛﺎﺭﻫﺎﻱ ﭘﻨﺪﺍﺭﻱ ﺑﭽﺎﺭﻩ ﺑﻴﻤﺎﺭﻱ‬
‫ﻣﻲﻛﻮﺷﻴﺪﻩﺍﻧﺪ ﻭ ﺍﻳﻦ ﭘﻴﺸﻪ ﺁﻧﺎﻥ ﻣﻲﺑﻮﺩﻩ‪ .‬ﺳﭙﺲ ﻣﻴﺪﺍﻥ ﺭﺍ ﺑﺰﺭﮔﺘﺮ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺟﺎﺩﻭ ﺭﺍ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﺑﻴﻤﺎﺭﻱ‪ ،‬ﺩﺭ ﺟﺎﻫﺎﻱ ﺩﻳﮕﺮ ﻧﻴﺰ‬
‫ﻛﺎﺭﮔﺮ ﺷﻤﺎﺭﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺗﻮﺩﻩﻫﺎﻱ ﻭﺣﺸﻲ ﺟﺎﺩﻭﮔﺮﺍﻥ ﺟﺎﻳﮕﺎﻩ ﻭﺍﻻﻳﻲ ﻣﻲﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
‫ﺳﭙﺲ ﻛﻪ ﺩﺍﻧﺸﻬﺎ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻭ ﭘﺰﺷﻜﻲ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ‪ ،‬ﺟﺎﺩﻭﮔﺮﻱ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﻣﻴﺎﻥ ﻧﺮﻓﺘﻪ ﻭ ﺩﺭ ﺍﻳﻨﮕﻮﺷﻪ ﻭ ﺁﻧﮕﻮﺷﻪ ﺑﺎﺯﻣﺎﻧﺪﻩ‪.‬‬
‫ﺳﭙﺲ ﺩﺭ ﺁﻏﺎﺯ ﺍﺳﻼﻡ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﭘﻨﺪﺍﺭ ﺷﮕﻔﺘﻲ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﭼﻮﻥ ﺷﻴﻄﺎﻥ ﺭﺍ ﺩﺳﺖ‬
‫ﺩﺍﺭﻧﺪﻩ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺟﻬﺎﻥ ﻣﻲﺷﻤﺎﺭﺩﻩﺍﻧﺪ ﭼﻨﻴﻦ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻛﻪ ﻫﻨﺎﻳﺶ ﺟﺎﺩﻭ ﺍﺯ ﺳﻮﻱ ﺍﻭﺳﺖ‪ .‬ﺩﺭ ﭘﻨﺪﺍﺭ ﺍﻳﺸﺎﻥ ﺍﮔﺮ ﻛﺴﻲ‬
‫ﺑﺸﻴﻄﺎﻥ ﺭﻭ ﺁﻭﺭﺩ ﻭ ﺯﻳﺮﺩﺳﺘﻲ ﺍﻭ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺑﻜﺎﺭﻫﺎﻱ ﺣﺮﺍﻣﻲ ﻛﻪ ﺩﻟﺨﻮﺍﻩ ﺷﻴﻄﺎﻧﺴﺖ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﺷﻴﻄﺎﻥ ﺑﺎﻭ ﺟﺎﺩﻭ ﻳﺎﺩ ﺩﻫﺪ ﻭ ﺍﻭ‬
‫ﺭﺍ ﺑﻬﺮ ﻛﺎﺭﻱ ﺗﻮﺍﻧﺎ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺍﺯ ﻧﺎﺩﺍﻧﻲ ﺟﺎﺩﻭ ﺭﺍ ﻛﺎﺭﮔﺮ ﭘﻨﺪﺍﺷﺘﻪ ﻭ ﭼﻮﻥ ﻧﻤﻲﺗﻮﺍﻧﺴﺘﻨﺪ ﺁﻧﺮﺍ ﺍﺯ ﺧﺪﺍ ﺩﺍﻧﻨﺪ ﺍﺯ ﺷﻴﻄﺎﻥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﻧﺎﺩﺍﻧﻲ ﻫﻨﻮﺯ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ‪ ،‬ﺑﻮﻳﮋﻩ ﺯﻧﺎﻥ‪ ،‬ﺑﺎﺯﻣﺎﻧﺪﻩ‪ .‬ﺟﺎﺩﻭ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﻧﺪﺍﻧﻨﺪ ﻭﻟﻲ ﺁﻧﺮﺍ ﻛﺎﺭﮔﺮ ﺩﺍﻧﻨﺪ‪ .‬ﺟﺎﺩﻭﮔﺮﺍﻥ‬
‫ﺑﻜﺴﺎﻧﻲ ﺍﺯ ﺯﻧﺎﻥ ﭼﻨﻴﻦ ﮔﻮﻳﻨﺪ‪» :‬ﺍﮔﺮ ﺗﻮ ﻣﻲﺧﻮﺍﻫﻲ ﺑﻤﻘﺼﻮﺩﺕ ﺭﺳﻲ ﺑﺎﻳﺪ ﻳﻚ ﻛﺎﺭ ﺣﺮﺍﻣﻲ ﻛﻨﻲ«‪.‬‬
‫‪٢٨‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺍﻳﻦ ﺍﻧﺪﻛﻲ ﺍﺯ ﺗﺎﺭﻳﺨﭽﻪ ﺟﺎﺩﻭﺳﺖ‪ .‬ﺍﻣﺎ ﺭﻭﺍﺝ ﺁﻥ‪ ،‬ﺑﻴﮕﻤﺎﻥ ﻧﺘﻴﺠﻪ ﻧﺎﺗﻮﺍﻧﻲ ﺭﻭﺍﻧﻬﺎ ﻭ ﺑﻴﻜﺎﺭﮔﻲ ﺧﺮﺩﻫﺎﺳﺖ‪ .‬ﺑﻴﮕﻤﺎﻥ ﻧﺘﻴﺠﻪ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻴﻬﺎﺳﺖ‪ .‬ﻓﻼﻧﺰﻥ ﺍﺯ ﺷﻮﻫﺮﺵ ﺑﻴﻤﻬﺮﻱ ﻣﻲﺑﻴﻨﺪ ﻭ ﺑﺠﺎﻱ ﺍﻳﻨﻜﻪ ﺁﻧﺮﺍ ﻧﺘﻴﺠﻪ ﺑﺪﺭﻓﺘﺎﺭﻱ ﻳﺎ ﻧﺎﭘﻴﺮﺍﺳﺘﮕﻲ ﺧﻮﺩﺵ ﺩﺍﻧﺪ‪،‬‬
‫ﭼﻮﻥ ﻧﻤﻲﺗﻮﺍﻧﺪ ﮔﻤﺎﻥ ﺑﺪﻱ ﻳﺎ ﻛﻤﻲ ﺑﺨﻮﺩ ﺑﺮﺩ‪ ،‬ﺁﻧﺮﺍ ﺍﺯ ﺟﺎﺩﻭ ﻣﻲﺷﻤﺎﺭﺩ ﻭ ﺩﺭﺑﺎﺭﻩ ﻣﺎﺩﺭﺷﻮﻫﺮ ﻭ ﺧﻮﺍﻫﺮ ﺷﻮﻫﺮ ﻭ ﻫﻮﻭ ﻭ ﺟﺎﺭﻱ‬
‫ﺑﺪﮔﻤﺎﻥ ﮔﺮﺩﻳﺪﻩ ﭼﺎﺭﻩ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺟﺎﺩﻭ ﻣﻲﻃﻠﺒﺪ‪ .‬ﻓﻼﻧﻤﺮﺩ ﻛﻪ ﺗﻨﮕﺪﺳﺘﻲ ﻣﻲﻛﺸﺪ ﭼﻮﻥ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﻧﺘﻴﺠﻪ ﺳﺴﺘﻲ ﻭ ﻳﺎ‬
‫ﻧﺎﺗﻮﺍﻧﻲ ﺧﻮﺩ ﺷﻨﺎﺳﺪ ﮔﻨﺎﻩ ﺭﺍ ﺑﮕﺮﺩﻥ ﺑﺨﺖ ﺍﻧﺪﺍﺧﺘﻪ ﺑﺮﺍﻱ ﭼﺎﺭﻩ ﺩﺳﺖ ﺑﺪﺍﻣﻦ ﺩﻋﺎﻫﺎ ﻭ ﻃﻠﺴﻤﻬﺎﻱ ﺑﺨﺖ ﮔﺸﺎ ﻣﻲﺯﻧﺪ‪.‬‬
‫ﻫﺮﭼﻪ ﻫﺴﺖ ﺟﺎﺩﻭ ﻳﻜﻲ ﺍﺯ ﮔﺮﻓﺘﺎﺭﻳﻬﺎﻱ ﺗﻮﺩﻩﻫﺎﺳﺖ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺗﻬﺮﺍﻥ ﻛﻪ ﭘﺎﻳﺘﺨﺖ ﻛﺸﻮﺭ ﺍﻳﺮﺍﻧﺴﺖ ﺟﺎﺩﻭﮔﺮﺍﻥ ﺑﺴﻴﺎﺭﻱ‬
‫ﻣﻲﺑﺎﺷﻨﺪ ﻛﻪ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﻧﺎﻥ ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﺑﺮﺧﻲ ﻧﻴﺰ ﺑﻲﺷﺮﻣﺎﻧﻪ ﺗﺎﺑﻠﻮ ﺑﻪ ﺩﺭ ﺧﺎﻧﻪﻫﺎﻱ ﺧﻮﺩ ﺯﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻨﺎﻥ ﻫﻢ ﻓﺎﻟﮕﻴﺮﻧﺪ ﻭ ﻫﻢ‬
‫ﺟﺎﺩﻭﮔﺮ‪ .‬ﺍﺯ ﭼﻨﺪ ﺭﺍﻩ ﺑﻔﺮﻳﻔﺘﻦ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﻲﻛﻮﺷﻨﺪ‪.‬‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺑﺠﻮﻳﺪ ﺻﺪ ﺳﻴﺎﻫﻜﺎﺭﻱ ﺍﺯ ﻫﺮﻳﻜﻲ ﺗﻮﺍﻧﺪ ﻳﺎﻓﺖ‪ .‬ﭼﻪ ﺑﺴﺎ ﺯﻧﺎﻥ ﻭ ﺷﻮﻫﺮﺍﻥ ﻛﻪ ﻛﻴﻨﻪ ﻭ ﺩﺷﻤﻨﻲ ﺑﻤﻴﺎﻧﺸﺎﻥ‬
‫ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﭼﻪ ﺑﺴﺎ ﺑﻴﻤﺎﺭﺍﻥ ﻛﻪ ﺍﺯ ﺭﻓﺘﻦ ﺑﻨﺰﺩ ﭘﺰﺷﻚ ﺑﺎﺯﺩﺍﺷﺘﻪ ﺑﺪﺳﺖ ﻣﺮﮔﺸﺎﻥ ﺳﭙﺎﺭﺩﻩﺍﻧﺪ‪ .‬ﭼﻪ ﺑﺴﺎ ﺯﻧﺎﻥ ﭘﺎﻛﺪﺍﻣﻦ ﻛﻪ ﺑﺮﺍﻩ‬
‫ﻧﺎﭘﺎﻛﻲ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻧﻮﺷﺘﻴﻢ ﺩﺭ ﺩﺍﺩﺳﺮﺍﻱ ﺗﻬﺮﺍﻥ ﭘﺮﻭﻧﺪﻩﻫﺎﻳﻲ ﺍﺯ ﺳﻴﺎﻫﻜﺎﺭﻳﻬﺎﻱ ﺍﻳﻨﺎﻥ ﻫﺴﺖ ﻛﻪ ﻧﺒﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﺨﻦ‬
‫ﺭﺍﻧﻴﻢ‪.‬‬
‫ﻳﻚ ﭼﻴﺰ ﺷﮕﻔﺘﺮ ﺁﻧﻜﻪ ﺍﻳﻦ ﺟﺎﺩﻭﮔﺮﺍﻥ ﺑﻴﺸﺘﺮﺷﺎﻥ ﻻﺕ ﻭ ﺑﻴﭽﻴﺰﻧﺪ ﻭﻫﻤﻴﻦ ﺑﺴﺴﺖ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ ﻭ ﺩﻋﻮﻳﺸﺎﻥ ﺍﺯ ﺭﻳﺸﻪ‬
‫ﺑﻴﭙﺎﺳﺖ‪ .‬ﻛﺴﻲ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺎ ﺳﻮﺯﺍﻧﻴﺪﻥ ﺍﺳﺘﺨﻮﺍﻧﻲ‪ ،‬ﻳﺎ ﺭﻧﮓ ﻛﺮﺩﻥ ﻛﻠﻪ ﮔﻮﺳﻔﻨﺪﻱ‪ ،‬ﻳﺎ ﻧﻮﺷﺘﻦ ﻃﻠﺴﻤﻲ ﺑﻪ ﺩﻟﻬﺎ ﺗﻜﺎﻧﻲ ﺩﻫﺪ ﻭ‬
‫ﺷﻮﻫﺮﻱ ﺭﺍ ﺑﺰﻧﺶ ﻣﻬﺮﺑﺎﻥ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﭼﺮﺍ ﺧﻮﺩ ﺍﺯ ﺁﻥ ﻫﻨﺮ ﺳﻮﺩ ﻧﻤﻲﺟﻮﻳﺪ؟!‪ ..‬ﭼﺮﺍ ﺩﻟﻬﺎﻱ ﺗﻮﺍﻧﮕﺮﺍﻥ ﺭﺍ ﺑﺴﻮﻱ ﺧﻮﺩ‬
‫ﻧﻤﻲﻛﺸﺎﻧﺪ؟!‪ ..‬ﻛﺴﻲ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺩﻳﮕﺮﻱ ﺭﺍ ﺑﺪﺍﺭﺍﻳﻲ ﺭﺳﺎﻧﺪ ﭼﺮﺍ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺩ ﺁﻥ ﻛﺎﺭ ﺭﺍ ﻧﻤﻲﻛﻨﺪ؟!‪..‬‬

‫‪٢‬ـ ﺟﻨﮕﻴﺮﻱ‪:‬‬
‫ﺟﺎﺩﻭﮔﺮﺍﻥ ﻓﺮﻳﺒﻜﺎﺭﻳﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﻣﻲﺩﺍﺭﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺩﻋﻮﻱ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺁﻓﺮﻳﺪﮔﺎﻧﻲ ﺑﻨﺎﻡ ﺟﻦ ﻫﺴﺘﻨﺪ ﻛﻪ ﻫﻤﭽﻮﻥ‬
‫ﺁﺩﻣﻴﺎﻥ ﺧﺎﻧﺪﺍﻥ ﺑﺨﺎﻧﺪﺍﻥ ﺯﻧﺪﮔﻲ ﻛﻨﻨﺪ ﻭ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺑﺮﺍﻱ ﺧﻮﺩ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﮔﺮﺩﻧﺪ‪ ،‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺑﺎ ﭼﺸﻢ‬
‫ﻼ ﺁﺏ ﭘﺎﺷﻴﺪ ﻭ ﺑﺮ ﺳﺮ ﺍﻭ ﺭﻳﺨﺖ‪ ،‬ﻳﺎ ﭘﺎ‬
‫ﺩﻳﺪﻩ ﻧﻤﻲﺷﻮﻧﺪ‪ .‬ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﺍﮔﺮ ﻛﺴﻲ ﻧﺎﺩﺍﻧﺴﺘﻪ ﺑﻴﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﺁﺳﻴﺐ ﺭﺳﺎﻧﻴﺪ ـ ﻣﺜ ﹰ‬
‫ﮔﺰﺍﺷﺖ ﺍﻭ ﺭﺍ ﻟﮕﺪ ﻛﺮﺩ ـ ﺁﻥ ﺟﻦ ﺩﺷﻤﻦ ﮔﺮﺩﺩ ﻭ ﺑﺂﺯﺍﺭ ﺁﻧﻜﺲ ﺑﺮﺧﻴﺰﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﺩﻳﻮﺍﻧﻪ ﮔﺮﺩﺍﻧﺪ ﻳﺎ ﺑﻪ ﺑﻴﻤﺎﺭﻱ ﺩﻳﮕﺮﻱ‬
‫ﺩﭼﺎﺭﺵ ﺳﺎﺯﺩ ﻭ ﺑﺮﺍﻱ ﭼﺎﺭﻩ ﺑﺎﻳﺪ ﺑﻨﺰﺩ ﺟﻨﮕﻴﺮ ﺭﻓﺖ ﻛﻪ ﺍﻭ ﺩﻋﺎﻳﻲ ﻧﻮﻳﺴﺪ ﻳﺎ ﺟﺎﺩﻭﻳﻲ ﻛﻨﺪ ﺗﺎ ﺟﻦ ﺩﺳﺖ ﺑﺮﺩﺍﺭﺩ‪.‬‬
‫ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﺩﺭﺑﺎﺭﻩ ﺟﻦ ﺍﺯ ﺑﺎﺳﺘﺎﻥ ﺯﻣﺎﻥ ﻣﻲﺑﻮﺩﻩ‪ .‬ﭼﻮﻥ ﺍﻧﮕﻴﺰﻩ ﺑﺮﺧﻲ ﺍﺯ ﺑﻴﻤﺎﺭﻳﻬﺎﻱ ﻧﺎﮔﻬﺎﻧﻲ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﺁﻧﺮﺍ ﺍﺯ‬
‫ﺁﺳﻴﺐ ﺟﻦ ﻣﻲﺷﻤﺎﺭﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺩﻳﻮﺍﻧﻪ ﺭﺍ »ﺟﻦ ﺯﺩﻩ« ﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻋﺮﺑﻲ ﺍﻭ ﺭﺍ »ﻣﺠﻨﻮﻥ« ﻭ ﺩﺭ ﻓﺎﺭﺳﻲ »ﺩﻳﻮﺍﻧﻪ«‬
‫ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪) .‬ﺟﻦ ﺩﺭ ﻓﺎﺭﺳﻲ ﺩﻳﻮ ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷﻮﺩ(‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﻓﺴﺎﻧﻪﻫﺎﻳﻲ ﻧﻴﺰ ﺑﻨﺎﻡ »ﭘﺮﻱ« ﻣﻲﺑﻮﺩﻩ‪.‬‬
‫ﺑﺮﺧﻲ ﺍﺯ ﺟﺎﺩﻭﮔﺮﺍﻥ ﺩﻋﻮﻱ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺑﺠﻨﻬﺎ ﭼﻴﺮﻩﺍﻧﺪ‪ ،‬ﻭ ﻫﺮﻳﻜﻲ ﺭﺍ ﻛﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﻨﺪ ﺑﻨﺰﺩ ﺧﻮﺩ ﺧﻮﺍﻧﻨﺪ ﻭ ﻓﺮﻣﺎﻧﻬﺎ‬
‫ﺭﺍﻧﻨﺪ ﻭ ﺩﺳﺘﻮﺭﻫﺎ ﺩﻫﻨﺪ‪ ،‬ﻳﺎ ﺍﺯ ﺁﻧﻬﺎ ﭘﺮﺳﺸﻬﺎﻳﻲ ﻛﻨﻨﺪ ﻭ ﺁﮔﺎﻫﻴﻬﺎ ﺑﺪﺳﺖ ﺁﻭﺭﻧﺪ‪ .‬ﺍﮔﺮ ﻛﺎﻻﻳﻲ ﻳﺎ ﭘﻮﻟﻲ ﺩﺯﺩﻳﺪﻩ ﺷﺪﻩ ﻳﻜﻲ ﺍﺯ‬
‫ﭼﺎﺭﻩﻫﺎ ﺁﻧﺴﺖ ﻛﻪ ﺟﻨﮕﻴﺮﻱ ﺑﻴﺎﻭﺭﻧﺪ ﻭ ﺑﺎ ﺩﺳﺖ ﺍﻭ ﺩﺯﺩﻧﺪﻩ ﻭ ﺩﺯﺩﻳﺪﻩ ﺷﺪﻩ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ ﻭ ﺑﭽﻨﮓ ﺁﻭﺭﻧﺪ‪.‬‬
‫‪٢٩‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻣﻲﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺩﺭﻭﻏﺴﺖ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺟﻦ ﺍﺯ ﺭﻳﺸﻪ ﺑﻴﭙﺎﺳﺖ‪ .‬ﻣﺎ ﻣﻲﭘﺮﺳﻴﻢ ﭼﻨﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻧﻲ ﻛﺠﺎﻳﻨﺪ؟!‪ ..‬ﭼﻪ ﺩﻟﻴﻞ‬
‫ﺑﺒﻮﺩﻥ ﺁﻧﻬﺎ ﻫﺴﺖ؟!‪ ..‬ﺁﻧﮕﺎﻩ ﭼﻨﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻧﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﭼﻜﺎﺭ ﺩﺍﺭﻧﺪ ﺗﺎ ﺁﺳﻴﺐ ﺑﻴﻨﻨﺪ ﻭ ﺩﺷﻤﻦ ﮔﺮﺩﻧﺪ؟!‪ ..‬ﮔﺮﻓﺘﻢ ﻛﻪ ﺍﻳﻨﻬﺎ‬
‫ﺭﺍﺳﺘﺴﺖ ﻭ ﺟﻨﻲ ﭼﻮﻥ ﺍﺯ ﻛﺴﻲ ﺁﺳﻴﺐ ﺩﻳﺪﻩ ﺩﺷﻤﻦ ﺷﺪﻩ‪ ،‬ﭼﺮﺍ ﺍﻭ ﺭﺍ ﻧﻤﻲﺯﻧﺪ ﻭ ﻧﻤﻲﻛﺸﺪ ﻭ ﺩﻳﻮﺍﻧﻪﺍﺵ ﻣﻲﮔﺮﺩﺍﻧﺪ؟!‪ ..‬ﻣﮕﺮ‬
‫ﺟﻦ ﺑﻤﻐﺰ ﺁﺩﻣﻲ ﻧﻴﺰ ﺭﺍﻩ ﻣﻲﺩﺍﺭﺩ؟!‪ ..‬ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﭼﺸﺪﻩ ﻛﻪ ﺟﻦ ﺍﺯ ﻓﻼﻥ ﺩﻋﺎ ﻳﺎ ﺍﺯ ﻓﻼﻥ ﻃﻠﺴﻢ ﻣﻲﺗﺮﺳﺪ؟!‪ ..‬ﭼﺸﺪﻩ ﻛﻪ‬
‫ﺁﻓﺮﻳﺪﮔﺎﻧﻲ ﺁﻧﭽﻨﺎﻧﻲ ﺯﻳﺮﺩﺳﺖ ﻳﻜﻤﺮﺩ ﻻﺗﻲ ﺷﺪﻩﺍﻧﺪ؟!‪ ..‬ﺍﻳﻦ ﺍﻓﺴﺎﻧﻪﻫﺎ ﻛﺠﺎﻳﺶ ﺭﺍﺳﺘﺴﺖ؟!‪..‬‬
‫ﻣﻲﺩﺍﻧﻢ ﻛﺴﺎﻧﻲ ﺁﻳﻪﻫﺎﻳﻲ ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﭘﻴﺶ ﻛﺸﻴﺪﻩ ﺩﻟﻴﻞ ﺑﻬﺴﺘﻲ ﺟﻦ ﺧﻮﺍﻫﻨﺪ ﺷﻤﺮﺩ‪ .‬ﺍﻳﻨﺴﺖ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﻣﻲﮔﻮﻳﻢ‪ :‬ﺁﻥ‬
‫ﺁﻳﻪﻫﺎ ﺩﺭ ﻗﺮﺁﻥ ﺧﻮﺩ ﺍﺯ ﺩﺷﻮﺍﺭﻳﻬﺎﺳﺖ ﻭ ﺑﺎﻳﺪ ﭘﺎﺳﺨﻲ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﺑﻬﺮﺣﺎﻝ ﻧﺘﻮﺍﻥ ﺑﭙﺎﺱ ﺁﻧﻬﺎ ﺍﺯ ﺩﺍﻧﺴﺘﻪﻫﺎ ﭼﺸﻢ ﭘﻮﺷﻴﺪ‪ .‬ﻧﺘﻮﺍﻥ‬
‫ﺑﺪﺳﺘﺎﻭﻳﺰ ﺁﻧﻬﺎ ﺑﻮﺩﻥ ﺟﻦ ﺭﺍ ﭘﺬﻳﺮﻓﺖ‪ .‬ﺩﻭﺑﺎﺭﻩ ﻣﻲﻧﻮﻳﺴﻢ‪ :‬ﺁﻓﺮﻳﺪﮔﺎﻥ ﺁﻧﭽﻨﺎﻧﻲ ﻧﺒﻮﺩﻩﺍﻧﺪ ﻭ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻫﺴﺘﻲ ﺟﻨﻬﺎ ﻛﺠﺎ ﻭ ﺍﻳﻦ ﺩﻋﻮﻳﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺟﻨﮕﻴﺮﺍﻥ ﻛﺠﺎﺳﺖ؟!‪ ..‬ﺁﻳﺎ ﺑﺎﻳﻨﻬﺎ ﭼﻪ ﺩﻟﻴﻠﻲ ﺗﻮﺍﻥ ﭘﻴﺪﺍ ﻛﺮﺩ؟!‪..‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺟﻦ ﺳﺨﻨﺎﻧﻲ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﻣﻼﻳﺎﻥ ﻭ ﺻﻮﻓﻴﺎﻥ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﺑﺮﺧﻲ ﺍﺯ ﻣﻼﻳﺎﻥ ﺩﻋﻮﻱ ﺁﺷﻨﺎﻳﻲ ﺑﺎ ﺟﻨﻬﺎ ﻣﻲﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
‫ﺑﺮﺧﻲ ﻧﻴﺰ ﺯﻥ ﺍﺯ ﺟﻨﻬﺎ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺻﻮﻓﻴﺎﻥ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪﺍﻧﺪ ﻛﻪ ﭘﻴﺮﻭﺍﻧﻲ ﺍﺯ ﺟﻨﻬﺎ ﻣﻲﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻭ‬
‫ﺑﺮﺧﻲ ﺭﻭﺯﻫﺎ ﺭﺍ ﺑﻤﻴﺎﻥ ﺍﻳﺸﺎﻥ ﻣﻲﺭﻓﺘﻪﺍﻧﺪ ﻭ ﺑﺎ ﺳﺮﺳﭙﺮﺩﮔﺎﻥ ﺑﺴﺮ ﻣﻲﺑﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺩﺭﻛﺘﺎﺑﻬﺎﻱ ﺷﻴﻌﻲ ﺟﻨﻬﺎ ﺭﺍ ﺑﺪﻭ ﺩﺳﺘﻪ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﺮﺧﻲ ﺭﺍ ﺳﻨﻲ ﻭ ﺑﺮﺧﻲ ﺭﺍ ﺷﻴﻌﻲ ﺷﻤﺎﺭﺩﻩﺍﻧﺪ‪ .‬ﺍﻓﺴﺎﻧﻪ ﺷﻴﺮﻳﻦ »ﺑﺌﺮ ﺍﻟﻌﻠﻢ« ﺭﺍ‬
‫ﺷﻨﻴﺪﻩﺍﻳﺪ ﻛﻪ ﻋﻠﻲ ﻫﻔﺖ ﺷﺒﺎﻧﻪﺭﻭﺯ ﺷﻤﺸﻴﺮ ﻣﻲﺯﺩ ﺗﺎ ﺟﻨﻬﺎ ﺭﺍ ﺯﻳﺮﺩﺳﺖ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﺎﺳﻼﻡ ﺁﻭﺭﺩ ﻭ ﺍﺻﻔﺮ ﻭ ﭘﺴﺮ ﺍﻭ ﺯﻋﻔﺮ ﺭﺍ ﺑﺂﻧﺎﻥ‬
‫ﻓﺮﻣﺎﻧﺮﻭﺍ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺁﻥ ﻧﻴﺰ ﺷﻨﻴﺪﻩﺍﻳﺪ ﻛﻪ ﺯﻋﻔﺮ ﺭﻭﺯ ﻋﺎﺷﻮﺭﺍ ﺑﺎ ﮔﺮﻭﻫﻲ ﺍﺯ ﺟﻨﻬﺎ ﺑﻴﺎﺭﻱ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺁﻣﺪ‪ .‬ﻭﻟﻲ ﺁﻥ ﺍﻣﺎﻡ ﺟﻨﮓ‬
‫ﺟﻨﻬﺎ ﺭﺍ ﺑﺎ ﺁﺩﻣﻴﺎﻥ ﺳﺰﺍ ﻧﺸﻤﺎﺭﺩﻩ ﭘﺮﮒ ﻧﺪﺍﺩ‪.‬‬
‫ﺍﺯ ﻫﻤﻪ ﺷﻨﻴﺪﻧﻲﺗﺮ ﺁﻧﻜﻪ ﺩﺭ ﺳﻲ ﻭ ﭼﻬﻞ ﺳﺎﻝ ﭘﻴﺶ ﻣﻼﻳﻲ ﺩﺭ ﻫﻤﺪﺍﻥ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﻛﻪ ﺁﮔﺎﻫﻲ ﺍﺯ ﻣﺮﮒ ﺯﻋﻔﺮ ﺑﺎﻭ ﺭﺳﻴﺪﻩ‬
‫ﺍﺳﺖ ﻭ ﺑﻬﻤﻴﻦ ﻧﺎﻡ ﺧﺘﻤﻲ ﺩﺭ ﺧﺎﻧﻪ ﺩﺭﭼﻴﺪﻩ‪.‬‬

‫‪٣‬ـ ﺩﻋﺎﻧﻮﻳﺴﻲ‪:‬‬
‫ﺩﻋﺎﻧﻮﻳﺴﻲ ﺭﺍﻩ ﺩﻳﮕﺮﻱ ﺍﺯ ﺟﺎﺩﻭﺳﺖ‪ .‬ﺍﻳﻨﺮﺍ ﺩﻳﻨﺪﺍﺭﺍﻥ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﻛﻪ ﻛﺎﺭﻫﺎﻳﻴﺮﺍ ﻛﻪ ﺟﺎﺩﻭﮔﺮﺍﻥ ﺑﺎ‬
‫ﺟﺎﺩﻭ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺍﻳﻨﺎﻥ ﺑﺎ ﺩﻋﺎﻛﻨﻨﺪ‪ .‬ﺑﺎ ﺩﻋﺎ ﺑﻪ ﺑﻴﻤﺎﺭﻳﻬﺎ ﭼﺎﺭﻩ ﻛﻨﻨﺪ‪ ،‬ﺑﻴﭽﻴﺰﺍﻥ ﺭﺍ ﺑﺘﻮﺍﻧﮕﺮﻱ ﺭﺳﺎﻧﻨﺪ‪ ،‬ﻭﺍﻣﺪﺍﺭﺍﻥ ﺭﺍ ﺍﺯ ﻭﺍﻡ ﺁﺳﻮﺩﻩ‬
‫ﮔﺮﺩﺍﻧﻨﺪ‪.‬‬
‫ﻧﺨﺴﺖ ﻣﻼﻳﺎﻥ ﺑﺎﻳﻦ ﻛﺎﺭ ﺑﺮﺧﺎﺳﺘﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﺧﻮﺩ ﺑﺮﺍﻱ ﻫﺮ ﺩﺭﺩﻱ ﻳﺎ ﻫﺮ ﻧﻴﺎﺯﻱ ﺩﻋﺎﻳﻲ ﻧﻮﺷﺘﻪﺍﻧﺪ‪ .‬ﺩﻋﺎﻱ ﺍﻡ ﺩﺍﻭﺩ‪،‬‬
‫ﺩﻋﺎﻱ ﺍﻡ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﺟﻮﺷﻦ ﻛﺒﻴﺮ‪ ،‬ﺟﻮﺷﻦ ﺻﻐﻴﺮ‪ ،‬ﺣﺮﺯ ﺟﻮﺍﺩ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻳﻜﺎﻳﻚ ﻧﺘﻮﺍﻥ ﺷﻤﺮﺩ‪ .‬ﻣﻼﻳﺎﻥ ﺑﺴﻴﺎﺭ ﺑﻨﺎﻣﻲ ﺍﺯ‬
‫ﺳﻴﺪ ﺑﻦ ﻃﺎﻭﺱ ﻭ ﻣﺠﻠﺴﻲ ﻭ ﻣﻼ ﻣﺤﺴﻦ ﻓﻴﺾ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﺘﺎﺑﻬﺎ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﺳﭙﺲ ﺩﻋﺎﻧﻮﻳﺴﺎﻧﻲ ﺁﻧﺮﺍ ﭘﻴﺸﻪ‬
‫ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﻫﺮ ﺯﻣﺎﻧﻲ ﻭ ﺩﺭ ﻫﺮ ﺷﻬﺮﻱ ﻳﻚ ﻳﺎ ﭼﻨﺪ ﺗﻨﻲ ﺍﺯ ﺍﻳﻨﺎﻥ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺑﺪﻋﺎﻧﻮﻳﺴﺎﻥ ﺩﻟﺒﺴﺘﮕﻲ ﺑﺴﻴﺎﺭ ﻣﻲﺩﺍﺭﻧﺪ‪ .‬ﻛﺴﺎﻧﻲ ﻛﻪ ﺑﺪﺭ ﺧﺎﻧﻪ ﻓﺎﻟﮕﻴﺮ ﻳﺎ ﺟﺎﺩﻭﮔﺮ ﻧﺮﻭﻧﺪ ﺍﺯ ﺭﻓﺘﻦ‬
‫ﺑﺪﺭ ﺧﺎﻧﻪ ﺩﻋﺎﻧﻮﻳﺲ ﺑﺎﺯ ﻧﺎﻳﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺑﺪﺗﺮ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺍﺯ ﺩﻳﻨﺪﺍﺭﻱ ﻭ ﺧﺪﺍﺷﻨﺎﺳﻲ ﭘﻨﺪﺍﺷﺘﻪ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﻨﺪ‪» :‬ﻣﺎ ﭼﺎﺭﻩ‬
‫ﺑﺪﺭﺩﻫﺎﻱ ﺧﻮﺩ ﺍﺯ ﺧﺪﺍ ﻣﻲﺧﻮﺍﻫﻴﻢ«‪.‬‬
‫‪٣٠‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻣﻼﻳﺎﻥ ﺑﺎﻻﻱ ﻣﻨﺒﺮ ﺯﺑﺎﻥ ﻧﻜﻮﻫﺶ ﺑﻤﺮﺩﻡ ﮔﺸﺎﺩﻩ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﻨﺪ‪» :‬ﺷﻤﺎ ﺑﺨﺪﺍ ﻛﻢ ﻋﻘﻴﺪﻩ ﺷﺪﻩﺍﻳﺪ‪ .‬ﻫﺮ ﻭﻗﺖ ﻧﺎﺧﻮﺵ‬
‫ﺷﺪﻳﺪ ﺑﺪﺭ ﺧﺎﻧﻪ ﺣﻜﻴﻢ ﻣﻲﺭﻭﻳﺪ‪ .‬ﭼﺮﺍ ﺑﺎ ﺩﻋﺎ ﻣﻌﺎﻟﺠﻪ ﻧﻤﻲﻛﻨﻴﺪ؟!‪.«.‬‬
‫ﺑﺒﻴﻨﻴﺪ ﻧﺎﺩﺍﻧﻲ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻨﺎﻥ ﻧﻤﻲﺩﺍﻧﻨﺪ ﺧﺪﺍ ﺑﺮﺍﻱ ﻫﺮ ﻛﺎﺭﻱ ﺭﺍﻫﻲ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻛﻪ ﺑﺎﻳﺪ ﭘﻴﺮﻭﻱ ﻛﺮﺩ‪ .‬ﻧﻤﻲﺩﺍﻧﻨﺪ‬
‫ﻛﻪ ﺧﺪﺍ ﭼﺎﺭﻩ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺩﺭﻣﺎﻥ ﻛﺮﺩﻥ ﻭ ﺩﺍﺭﻭ ﺧﻮﺭﺩﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺍﻳﻨﺎﻥ ﮔﺴﺘﺎﺧﺎﻧﻪ ﻣﻲﺧﻮﺍﻫﻨﺪ ﻛﻪ ﺧﺪﺍ ﺁﻳﻴﻦ ﺧﻮﺩ ﺭﺍ ﺩﻳﮕﺮ‬
‫ﮔﺮﺩﺍﻧﺪ ﻭ ﺑﺪﻟﺨﻮﺍﻩ ﺍﻳﻨﺎﻥ ﺭﻓﺘﺎﺭ ﻛﻨﺪ‪.‬‬
‫ﻛﺴﺎﻧﻲ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﻨﺪ‪» :‬ﺷﻤﺎ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺍﻧﻜﺎﺭ ﻣﻲﻛﻨﻴﺪ«‪ .‬ﻣﻲﮔﻮﻳﻢ‪ :‬ﺩﺍﺳﺘﺎﻥ ﻣﻦ ﺑﺎ ﺷﻤﺎ ﺩﺍﺳﺘﺎﻥ ﻛﺴﻴﺴﺖ‬
‫ﻛﻪ ﺑﺪﻫﻜﺎﺭ ﻣﻴﺒﻮﺩ ﻭ ﻧﻤﻲﺩﺍﺩ ﻭ ﻃﻠﺒﻜﺎﺭ ﻛﻪ ﺑﺪﺭ ﺧﺎﻧﻪﺍﺵ ﻣﻲﺁﻣﺪ ﺧﺸﻢ ﮔﺮﻓﺘﻪ ﻣﻲﮔﻔﺖ‪» :‬ﺗﻮ ﻫﺮ ﺭﻭﺯ ﺑﺪﺭ ﺧﺎﻧﻪ ﻣﻦ ﻣﻲﺁﻳﻲ!«‪.‬‬
‫ﻃﻠﺒﻜﺎﺭ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﮔﻔﺖ‪» :‬ﭘﺲ ﭼﻜﺎﺭﻛﻨﻢ؟!‪ ..‬ﻣﮕﺮ ﻣﻲﺧﻮﺍﻫﻲ ﭘﻮﻟﻢ ﺭﺍ ﻧﺪﻫﻲ ﻭ ﻣﻨﻬﻢ ﻫﺮ ﺭﻭﺯ ﻧﻴﺎﻳﻢ؟!‪ .«..‬ﻣﻦ ﻧﻴﺰ ﻣﻲﮔﻮﻳﻢ‪:‬‬
‫»ﭘﺲ ﭼﻜﺎﺭ ﻛﻨﻢ؟!‪ ..‬ﻣﮕﺮ ﻣﻲﺧﻮﺍﻫﻴﺪ ﺁﻧﻬﻤﻪ ﻧﺎﺩﺍﻧﻴﻬﺎ ﺭﺍ ﻛﻪ ﺩﺭ ﻣﻐﺰﻫﺎﻱ ﺧﻮﺩ ﺟﺎ ﺩﺍﺩﻩﺍﻳﺪ ﻣﺎ ﺯﺑﺎﻥ ﺑﺴﺘﻪ ﺧﺎﻣﻮﺵ ﺑﺎﺷﻴﻢ؟!‪ ..‬ﻳﺎ‬
‫ﻳﻜﻲ ﺭﺍ ﮔﻔﺘﻪ ﺍﺯ ﻳﻜﻲ ﭼﺸﻢ ﭘﻮﺷﻴﻢ؟!‪ ..‬ﺍﻳﻦ ﮔﻨﺎﻩ ﺷﻤﺎﺳﺖ ﻛﻪ ﺁﻧﻬﻤﻪ ﻧﺎﺩﺍﻥ ﻭ ﮔﻤﺮﺍﻩ ﻣﻲﺑﺎﺷﻴﺪ ﻭ ﻣﺎ ﻧﺎﭼﺎﺭ ﺷﺪﻩﺍﻳﻢ ﺑﻬﺮ ﻛﺎﺭﻱ ﺍﺯ‬
‫ﺷﻤﺎ ﺍﻳﺮﺍﺩ ﮔﻴﺮﻳﻢ«‪.‬‬
‫ﻣﻲﮔﻮﻳﻨﺪ‪» :‬ﭘﺲ ﭼﺮﺍ ﺁﻧﻬﻤﻪ ﻋﻠﻤﺎ ﻧﻔﻬﻤﻴﺪﻩﺍﻧﺪ؟!‪ .«..‬ﻣﻲﮔﻮﻳﻢ‪» :‬ﺑﺎﻳﺪ ﺍﻳﻨﺮﺍ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﭘﺮﺳﻴﺪ‪ .‬ﺑﺎﻳﺪ ﺍﺯ ﺧﻮﺷﺎﻥ ﭘﺮﺳﻴﺪ ﻛﻪ‬
‫ﭼﺮﺍ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩﺍﻧﺪ؟!‪.«..‬‬
‫ﻧﺎﺩﺍﻧﻲ ﻣﻼﻳﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺂﻥ ﺳﺎﺩﮔﻲ ﻛﻪ ﭘﻨﺪﺍﺷﺘﻪ ﻣﻲﺷﻮﺩ ﻧﻴﺴﺖ‪ .‬ﻫﻤﻴﻦ ﻧﺎﺩﺍﻧﻲ ﺩﻟﻴﻞ ﺭﻭﺷﻨﻲ ﺑﻪ ﺑﻴﺪﻳﻨﻲ ﺍﻳﺸﺎﻧﺴﺖ‪.‬‬
‫ﺯﻳﺮﺍ ﺩﻳﻦ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﺁﻳﻴﻦ ﺧﺪﺍ ﻭ ﺯﻳﺴﺘﻦ ﺍﺯ ﺭﻭﻱ ﺁﻥ ﺁﻳﻴﻦ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺭﺍﺳﺘﻲ ﺭﺍ ﺩﻳﻦ ﺑﺮﺍﻱ ﺍﻳﻨﺴﺖ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺟﻬﺎﻥ ﻭ‬
‫ﺯﻧﺪﮔﻲ ﺭﺍ ﻧﻴﻚ ﺷﻨﺎﺳﻨﺪ ﻭ ﺑﻬﺮ ﻛﺎﺭ ﺍﺯ ﺭﺍﻫﺶ ﺩﺭﺁﻳﻨﺪ‪ .‬ﺑﺮﺍﻱ ﺍﻳﻨﺴﺖ ﻛﻪ ﺑﺠﺎﻱ ﺩﺭﻣﺎﻥ ﺑﺠﺎﺩﻭ ﻭ ﺩﻋﺎ ﻧﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﭘﺲ ﺩﻋﺎ‬
‫ﺧﻮﺍﻧﺪﻥ ﻭ ﺩﻋﺎ ﻧﻮﺷﺘﻦ ﺑﺠﺎﻱ ﺩﺭﻣﺎﻥ‪ ،‬ﻭ ﺁﻧﺮﺍ ﭼﺎﺭﻩ ﭘﻨﺪﺍﺷﺘﻦ ﺧﻮﺩ ﺑﻴﺪﻳﻨﻴﺴﺖ‪ ،‬ﻭ ﺷﻤﺎ ﻣﻲﺑﻴﻨﻴﺪ ﻛﻪ ﻣﻼﻳﺎﻥ ﻫﻤﻴﻦ ﺭﺍ ﺍﺯ ﺩﻳﻦ‬
‫ﻣﻲﺷﻤﺎﺭﻧﺪ‪.‬‬
‫ﺁﻥ ﻣﻼﻳﻲ ﻛﻪ ﺑﺎﻻﻱ ﻣﻨﺒﺮ ﻣﻲ ﮔﻮﻳﺪ‪» :‬ﺷﻤﺎ ﺑﺨﺪﺍ ﻛﻢ ﻋﻘﻴﺪﻩ ﺷﺪﻩﺍﻳﺪ‪ .‬ﻫﺮ ﻭﻗﺖ ﻧﺎﺧﻮﺵ ﺷﺪﻳﺪ ﺑﺪﺭ ﺧﺎﻧﻪ ﺣﻜﻴﻢ‬
‫ﻣﻲﺭﻭﻳﺪ…«‪ ،‬ﺍﻳﻨﺴﺨﻦ ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ »ﺍﻳﻨﺠﻬﺎﻥ ﻭ ﺁﻳﻴﻦ ﺁﻥ ﺍﺯ ﺧﺪﺍ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻜﻪ ﺩﺍﺭﻭﻫﺎ ﺑﻴﻤﺎﺭﻱ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﻣﻲﺑﺮﺩ ﻭ‬
‫ﺑﻴﻤﺎﺭ ﺭﺍ ﺑﻪ ﺑﻬﺒﻮﺩ ﻣﻲﺭﺳﺎﻧﺪ ﻧﻬﺎﺩﺓ ﺧﺪﺍ ﻧﻤﻲﺑﺎﺷﺪ«‪ .‬ﺁﻳﺎ ﭼﻨﻴﻦ ﭘﻨﺪﺍﺭﻱ ﺧﺪﺍ ﻧﺎﺷﻨﺎﺳﻲ ﻭ ﺑﻴﺪﻳﻨﻲ ﻧﻴﺴﺖ؟!‪..‬‬
‫ﺩﻋﺎﻧﻮﻳﺴﻲ ﻳﺎ ﺩﻋﺎﺧﻮﺍﻧﻲ ﻳﺎ ﺗﺐﺑﻨﺪﻱ ﻳﺎ ﻃﻠﺴﻢ ﻧﻮﻳﺴﻲ ﻭ ﻳﺎ ﻫﺮﭼﻪ ﻣﺎﻧﻨﺪﻩ ﺍﻳﻨﻬﺎﺳﺖ ﻫﻤﻪ ﺑﻴﭙﺎ ﻭ ﺑﻴﻬﻮﺩﻩ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺍﻳﻨﻬﺎ‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻜﻪ ﮔﻤﺮﺍﻫﻲ ﻭ ﻧﺎﺩﺍﻧﻴﺴﺖ ﺯﻳﺎﻧﻬﺎﻳﻲ ﻧﻴﺰ ﺩﺭﺑﺮﺩﺍﺭﺩ‪ .‬ﭼﻪ ﺑﺴﺎ ﺑﻴﻤﺎﺭﺍﻧﻲ ﻛﻪ ﺑﺎﻳﻨﻬﺎ ﺩﻟﮕﺮﻡ ﺷﺪﻩ ﭘﻲ ﺩﺭﻣﺎﻥ ﻭ ﺩﺍﺭﻭ ﻧﺮﻓﺘﻪ‬
‫ﺑﺪﺭﻭﺩ ﺯﻧﺪﮔﻲ ﮔﻔﺘﻪﺍﻧﺪ‪ .‬ﭼﻪ ﺑﺴﺎ ﻧﺎﻓﻬﻤﺎﻧﻲ ﻛﻪ ﺩﻝ ﺑﺪﻋﺎ ﺑﺴﺘﻪ ﻭ ﺑﻜﺎﺭﻱ ﻳﺎ ﭘﻴﺸﻪﺍﻱ ﻧﭙﺮﺩﺍﺧﺘﻪ ﺩﭼﺎﺭ ﺑﺪﺑﺨﺘﻴﻬﺎ ﮔﺮﺩﻳﺪﻩﺍﻧﺪ‪.‬‬
‫ﺍﺯ ﺁﻧﺴﻮﻱ ﻳﻜﻲ ﺍﺯ ﺍﻧﮕﻴﺰﻩﻫﺎﻱ ﺳﺴﺘﻲ ﺷﺮﻗﻴﺎﻥ ﺩﺭ ﻛﺎﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺍﻳﻨﮕﻮﻧﻪ ﺍﻣﻴﺪﻫﺎ ﻭ ﺩﻟﮕﺮﻣﻲﻫﺎﻱ ﺑﻴﭙﺎ ﺑﻮﺩﻩ‪ .‬ﺩﻳﮕﺮﺍﻥ‬
‫ﺑﻤﺎﻧﻨﺪ‪ ،‬ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﺳﺮﺭﺷﺘﻪﺩﺍﺭﺍﻥ ﮔﺮﻓﺘﺎﺭ ﺍﻳﻦ ﻧﺎﺩﺍﻧﻴﻬﺎ ﻣﻴﺒﻮﺩﻩﺍﻧﺪ ﻭ ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬
‫ﺷﮕﻔﺘﺮ ﺍﺯ ﻫﻤﻪ ﺩﺭﻭﻏﻬﺎﻳﻴﺴﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻣﻲﮔﻮﻳﻨﺪ‪ .‬ﺍﮔﺮ ﺩﺭ ﻧﺸﺴﺘﻲ ﮔﻔﺘﮕﻮﻳﻲ ﺑﻤﻴﺎﻥ ﺁﻳﺪ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺍﺯ‬
‫»ﺗﺄﺛﻴﺮ ﻓﻼﻥ ﺩﻋﺎ ﻭ ﻣﺠﺮﺏ ﺑﻮﺩﻥ ﺁﻥ« ﮔﻔﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻛﺴﺎﻥ ﺁﺑﺮﻭﻣﻨﺪﻱ ﺍﺯ ﺩﺭﻭﻏﺴﺎﺯﻱ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻜﻨﻨﺪ‪ .‬ﺍﻣﻴﺮ‬
‫ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﭘﺎﺩﺷﺎﻩ ﺑﻨﺎﻡ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺩﺭ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﻱ ﺧﻮﺩ ﻛﻪ ﺑﭽﺎﭖ ﺭﺳﻴﺪﻩ ﺩﺍﺳﺘﺎﻥ ﺷﮕﻔﺘﻲ ﻣﻲﺳﺮﺍﻳﺪ‪ :‬ﺷﻴﺨﻲ ﺩﻋﺎﻳﻲ ﺑﺎﻭ ﺩﺍﺩﻩ‬
‫‪٣١‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻛﻪ ﺍﮔﺮ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﺩ ﮔﻠﻮﻟﻪ ﺑﺎﻭ ﻛﺎﺭ ﻧﻜﻨﺪ‪ .‬ﺍﻣﻴﺮ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﻣﻲﮔﻮﻳﺪ‪ :‬ﺑﺮﺍﻱ ﺁﺯﻣﺎﻳﺶ ﺁﻥ ﺭﺍ ﺑﮕﺮﺩﻥ ﮔﻮﺳﻔﻨﺪﻱ ﺑﺴﺘﻢ ﻭ‬
‫ﮔﻠﻮﻟﻪﺍﻱ ﺯﺩﻡ ﻭ ﻛﺎﺭﮔﺮ ﻧﻴﻔﺘﺎﺩ‪.‬‬
‫ﺑﺒﻴﻨﻴﺪ ﻳﻚ ﭘﺎﺩﺷﺎﻩ ﺑﻨﺎﻡ ﭼﻪ ﺩﺭﻭﻍ ﺑﺰﺭﮔﻲ ﻣﻲﮔﻮﻳﺪ‪ .‬ﺍﮔﺮ ﭼﻨﺎﻥ ﺩﻋﺎﻳﻲ ﺑﻮﺩﻱ ﺍﻣﻴﺮ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺗﻮﺍﻧﺴﺘﻲ ﺑﺎ ﻫﺰﺍﺭ ﺗﻦ ﺳﭙﺎﻩ‬
‫ﺍﻧﮕﻠﻴﺴﻴﺎﻥ ﺭﺍ ﺍﺯ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺩﻭﺭ ﺭﺍﻧﺪ ﻭ ﻳﻚ ﭘﺎﺩﺷﺎﻫﻲ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﻲ ﺑﻨﻴﺎﺩ ﮔﺰﺍﺭﺩ‪ .‬ﭼﻪ ﺑﻬﺮ ﻳﻜﻲ ﺍﺯ ﺳﭙﺎﻫﻴﺎﻥ ﻳﻚ ﻧﺴﺨﻪ ﺍﺯ ﺁﻥ‬
‫ﺩﻋﺎ ﺩﺍﺩﻱ ﻛﻪ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﺩ ﻭ ﮔﻠﻮﻟﻪ ﺑﺎﻭ ﻛﺎﺭ ﻧﻜﻨﺪ‪ ،‬ﻭ ﻫﺮﭼﻪ ﺩﺷﻤﻨﺎﻥ ﺍﻧﺪﺍﺧﺘﻨﺪ ﺑﺰﻣﻴﻦ ﺍﻓﺘﺪ ﻭ ﻫﺮﭼﻪ ﺍﻳﻨﺎﻥ ﺍﻧﺪﺍﺧﺘﻨﺪ ﺩﺷﻤﻨﺎﻥ ﺭﺍ‬
‫ﺍﺯ ﭘﺎ ﺍﻧﺪﺍﺯﺩ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍﺳﺖ ﺑﻮﺩﻩ ﭘﺲ ﭼﺮﺍ ﺍﻣﻴﺮ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺴﻮﺩﺟﻮﻳﻲ ﺍﺯ ﺁﻥ ﺑﺮﻧﺨﺎﺳﺘﻪ؟!‪..‬‬
‫ﺁﻧﮕﺎﻩ ﺷﻴﺨﻲ ﻛﻪ ﭼﻨﺎﻥ ﺩﻋﺎﻳﻲ ﻣﻲﺩﺍﻧﺴﺘﻪ ﺧﻮﺩ ﻣﻲﺗﻮﺍﻧﺴﺘﻪ ﻛﻪ ﭘﺎﺩﺷﺎﻩ ﺑﺰﺭﮔﻲ ﮔﺮﺩﺩ‪ ،‬ﻣﻲﺗﻮﺍﻧﺴﺘﻪ ﻛﻪ ﺁﺳﻴﺎ ﻭ ﺍﺭﻭﭘﺎ ﻭ‬
‫ﺁﻣﺮﻳﻜﺎ ﺭﺍ ﺑﮕﻴﺮﺩ‪ ،‬ﻣﻲﺗﻮﺍﻧﺴﺘﻪ ﻫﻤﻪ ﮔﻨﺠﻬﺎﻱ ﺟﻬﺎﻧﺮﺍ ﺑﭽﻨﮓ ﺁﻭﺭﺩ‪ .‬ﭘﺲ ﭼﺸﺪﻩ ﻛﻪ ﻧﻜﺮﺩﻩ ﻭ ﺩﺳﺖ ﻧﻴﺎﺯ ﺑﺴﻮﻱ ﺍﻣﻴﺮ‬
‫ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺩﺭﺍﺯ ﮔﺮﺩﺍﻧﻴﺪﻩ‪.‬‬
‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻳﻚ ﭼﻴﺰ ﺭﺍ ﻧﻴﻚ ﻣﻲﺭﺳﺎﻧﺪ‪ ،‬ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺍﻣﻴﺮ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﻫﻤﭽﻮﻥ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺷﺎﻫﺎﻥ ﺍﻳﺮﺍﻥ ﻭ ﻫﻨﺪ ﻭ ﺍﻓﻐﺎﻥ‪،‬‬
‫ﭘﻨﺪﺍﺭﭘﺮﺳﺖ ﻣﻲﺑﻮﺩﻩ ﻭ ﺑﺎ ﺷﻴﺨﺎﻥ ﻓﺮﻳﺒﻜﺎﺭ ﻭ ﺩﺭﻭﻳﺸﺎﻥ ﻭﻳﻠﮕﺮﺩ ﺁﻣﻴﺰﺵ ﻣﻲﺩﺍﺷﺘﻪ‪ ،‬ﻭ ﺧﻮﺩ ﺟﺎﻱ ﭘﺮﺳﺸﺴﺖ ﻛﻪ ﻳﻚ ﭘﺎﺩﺷﺎﻫﻲ‬
‫ﺑﺎ ﭼﻨﻴﻦ ﺣﺎﻟﻲ ﺁﻳﺎ ﻣﻲﺗﻮﺍﻧﺴﺘﻪ ﺍﻓﺰﺍﺭﻫﺎﻱ ﻧﮕﻬﺪﺍﺭﻱ ﻛﺸﻮﺭ ﺭﺍ ﭼﻨﺪﺍﻧﻜﻪ ﻣﻲﺑﺎﻳﺴﺘﻪ‪ ،‬ﺁﻣﺎﺩﻩ ﮔﺮﺩﺍﻧﺪ؟!‪ ..‬ﺁﻳﺎ ﺍﻳﻨﻬﺎ ﻣﺎﻳﻪ ﺳﺴﺘﻲ‬
‫ﺍﻧﺪﻳﺸﻪ ﻭ ﺁﻫﻨﮓ ﺍﻭ ﻧﻤﻲﺑﻮﺩﻩ؟!‪..‬‬
‫ﺩﺍﺳﺘﺎﻧﻲ ﻧﻴﺰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻨﺎﻡ ﻓﺘﺤﻌﻠﻴﺸﺎﻩ ﻭ ﺣﺎﺟﻲ ﻣﻴﺮﺯﺍ ﻣﺤﻤﺪ ﺍﺧﺒﺎﺭﻱ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﻳﺪﻩ‪ .‬ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﻫﻨﮕﺎﻣﻴﻜﻪ‬
‫ﻓﺘﺤﻌﻠﻴﺸﺎﻩ ﺑﺎ ﺭﻭﺳﻴﺎﻥ ﻣﻲﺟﻨﮕﻴﺪ ﻭ ﻛﺎﺭ ﺑﺎﻳﺮﺍﻧﻴﺎﻥ ﺩﺷﻮﺍﺭ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺣﺎﺟﻲ ﻣﻴﺮﺯﺍ ﻣﺤﻤﺪ ﺍﺧﺒﺎﺭﻱ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﻣﻼﻳﺎﻥ ﻣﻲﺑﻮﺩﻩ‬
‫ﺑﮕﺮﺩﻥ ﮔﺮﻓﺘﻪ ﻛﻪ ﺑﺎ ﭼﻠﻪ ﻧﺸﻴﻨﻲ ﻭ ﺩﻋﺎ ﺳﺮﺩﺍﺭ ﺭﻭﺱ ﺭﺍ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ »ﺍﻳﺸﭙﺨﺪﺭ« ﻣﻲﻧﺎﻣﻴﺪﻧﺪ ﺑﻜﺸﺪ ﻛﻪ ﭼﻬﻞ ﺭﻭﺯﻩ ﺳﺮ ﺍﻭ ﺑﺘﻬﺮﺍﻥ‬
‫ﺭﺳﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺎﺳﺦ ﺍﻟﺘﻮﺍﺭﻳﺦ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﺑﺎ ﺁﺏ ﻭ ﺗﺎﺏ ﺑﺴﻴﺎﺭﻱ ﺳﺮﻭﺩﻩ ﭼﻨﻴﻦ ﻣﻲﻧﻮﻳﺴﺪ‪» :‬ﺍﺯ ﭘﺲ‬
‫ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﺍﻣﻨﺎﻱ ﺩﻭﻟﺖ ﺍﺯ ﺣﺎﺟﻲ ﻣﻴﺮﺯﺍ ﻣﺤﻤﺪ ﺧﻮﺍﺳﺘﺎﺭ ﺷﺪﻧﺪ ﻛﻪ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ ﻗﺘﻞ ﭘﺎﺩﺷﺎﻩ ﺭﻭﺱ ﺍﺳﺖ‪ .‬ﻓﺮﻣﻮﺩ ﭘﺎﺩﺷﺎﻫﺎﻥ ﺭﺍ‬
‫ﻧﺘﻮﺍﻥ ﭼﻨﻴﻦ ﺳﻬﻞ ﻭ ﺁﺳﺎﻥ ﺯﻳﺎﻥ ﻛﺮﺩ‪ .‬ﻫﻢ ﺩﺭ ﻛﻴﻔﺮ ﻗﺘﻞ ﺍﻳﺸﭙﺨﺪﺭ ﻛﻪ ﺳﺮﺩﺍﺭﻱ ﺑﺰﺭﮒ ﻭ ﻧﻔﺴﻲ ﻗﻮﻱ ﺑﻮﺩ ﻣﺮﺍ ﻣﻘﺘﻮﻝ ﺧﻮﺍﻫﻨﺪ‬
‫ﺳﺎﺧﺖ…«‪.‬‬
‫ﻭﻟﻲ ﺑﻴﮕﻤﺎﻥ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺑﻴﮕﻤﺎﻥ ﺩﺭﻭﻏﻬﺎﻳﻲ ﺑﺂﻥ ﺍﻓﺰﻭﺩﻩ ﮔﺮﺩﻳﺪﻩ‪ .‬ﭼﻨﺎﻧﻜﻪ‬
‫ﮔﻔﺘﻪﺍﻳﻢ ﺩﺭﻭﻍ ﻧﮕﻮﻳﺎﻥ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻫﺎ ﺩﺭﻭﻍ ﮔﻮﻳﻨﺪ‪ .‬ﺍﻣﻴﺮ ﻋﺒﺪﺍﻟﺮﺣﻤﺎﻧﻬﺎ ﻧﻴﺰ ﺍﻓﺴﺎﻧﻪ ﺑﺎﻓﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﻧﻴﺰ ﺗﻨﻬﺎ ﺁﻥ ﺗﻮﺍﻥ‬
‫ﻓﻬﻤﻴﺪ ﻛﻪ ﻓﺘﺤﻌﻠﻴﺸﺎﻩ ﭘﻨﺪﺍﺭﭘﺮﺳﺖ ﻣﻲﺑﻮﺩﻩ‪ ،‬ﻭ ﺑﺠﺎﻱ ﻛﻮﺷﻴﺪﻥ ﺑﻪ ﺑﺴﻴﺞ ﺳﭙﺎﻩ ﻭ ﺍﻓﺰﺍﺭ ﺑﺎﻳﻨﮕﻮﻧﻪ ﻛﺎﺭﻫﺎ ﺩﻝ ﻣﻲﺑﺴﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﮔﻔﺘﺎﺭ ﺭﺍ ﻫﻢ ﺑﭙﺎﻳﺎﻥ ﺭﺳﺎﻧﻴﻢ‪ .‬ﻣﺎ ﺭﺍ ﺑﺮﺍﻱ ﺑﻴﭙﺎﻳﻲ ﺍﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ ﻳﻚ ﺩﻟﻴﻞ ﺑﺴﻴﺎﺭ ﺍﺳﺘﻮﺍﺭ ﻫﻤﮕﺎﻧﻲ ﻫﺴﺖ‪ :‬ﻛﺸﻮﺭﻳﻜﻪ‬
‫ﺣﺎﺟﻲ ﻣﻴﺮﺯﺍ ﻣﺤﻤﺪﻫﺎ ﺩﺍﺷﺘﻪ‪ ،‬ﺻﺪﻫﺎ ﻗﻄﺐ ﺁﻣﺪﻩ ﻭ ﺭﻓﺘﻪ‪ ،‬ﻫﺰﺍﺭﻫﺎ ﻧﺎﻳﺐ ﺍﻣﺎﻡ‪ ،‬ﻣﻈﻬﺮ ﺧﺪﺍ‪ ،‬ﺭﻛﻦ ﺭﺍﺑﻊ‪ ،‬ﻭﻟﻲ ﺍﻣﺮ ﺍﺯ ﺁﻥ ﻧﺎﻥ‬
‫ﺧﻮﺭﺩﻩ‪ ،‬ﺻﺪﻫﺎ ﮔﻨﺒﺪﻫﺎﻱ ﺍﻣﺎﻡ ﻭ ﺍﻣﺎﻣﺰﺍﺩﻩ ﺍﺯ ﺁﻥ ﺳﺮﺑﺮﺍﻓﺮﺍﺷﺘﻪ‪ ،‬ﺻﺪﻫﺎ ﻛﺘﺎﺑﻬﺎﻱ ﺩﻋﺎ ﺗﺄﻟﻴﻒ ﮔﺮﺩﻳﺪﻩ ـ ﭼﻨﻴﻦ ﻛﺸﻮﺭﻱ ﺍﻣﺮﻭﺯ‬
‫ﺩﺭ ﺍﻳﻦ ﮔﺮﻓﺘﺎﺭﻱ ﻭ ﺯﺑﻮﻧﻴﺴﺖ ﻛﻪ ﻫﻤﻪ ﻣﻲﺩﺍﻧﻴﻢ‪ ،‬ﻭ ﺍﻳﻦ ﺭﻭﺷﻨﺘﺮﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﻫﻴﭽﻴﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺳﻮﺩﻱ ﻧﺒﻮﺩﻩ ﻭ‬
‫ﻧﻤﻲﺑﺎﺷﺪ ﻭ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
 ‫ﮔﻔﺘﺎﺭ ﺳﻮﻡ‬
‫ﺁﻳﺎ ﭼﻴﺰﻫﺎﻳﻲ ﺧﻮﺵ ﺷﻜﻮﻥ ﻳﺎ ﺑﺪ ﺷﻜﻮﻥ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟‪..‬‬
‫ﺭﺷﺘﻪ ﺩﻳﮕﺮﻱ ﺍﺯ ﭘﻨﺪﺍﺭﻫﺎ ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﺧﻮﺵ ﺷﻜﻮﻥ ﻳﺎ ﺑﺪﺷﻜﻮﻥ ﺩﺍﻧﺴﺘﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ »ﻣﺮﻭﺍ« ﻳﺎ »ﻣﺮﻏﻮﺍ« ﻧﺎﻣﻨﺪ‪.‬‬
‫»ﻣﺮﻭﺍ« ﺁﻧﺴﺖ ﻛﻪ ﭼﻴﺰﻱ ﺭﺍ ﺧﻮﺵ ﺷﻜﻮﻥ ﺷﻤﺎﺭﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﺷﺎﺩﻣﺎﻧﻲ ﻭ ﺧﻮﺷﻨﻮﺩﻱ ﻛﻨﻨﺪ‪» ،‬ﻣﺮﻏﻮﺍ« ﺁﺧﺸﻴﺞ ﺁﻥ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ ﺗﻮﺩﻩ ﺭﻭﺍﺝ ﺑﻲﺍﻧﺪﺍﺯﻩ ﻣﻲﺩﺍﺭﺩ ﻭ ﻳﻜﻲ ﺍﺯﮔﺮﻓﺘﺎﺭﻳﻬﺎﻱ ﻣﺮﺩﻡ ﻫﻤﻴﻨﻬﺎ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﺍﺯ ﺭﻭﺯﻫﺎﻱ ﻫﻔﺘﻪ ﺑﺮﺧﻲ ﺧﻮﺵ ﺷﻜﻮﻧﺴﺖ ﻭ ﺑﻬﺮ ﻛﺎﺭﻱ ﻛﻪ ﺩﺭ ﺁﻧﺮﻭﺯ ﭘﺮﺩﺍﺯﻧﺪ ﻧﻴﻚ ﺩﺭﺁﻳﺪ‪ ،‬ﻭ ﺑﺮﺧﻲ ﺑﺪﺷﻜﻮﻧﺴﺖ ﻛﻪ‬
‫ﺑﻜﺎﺭﻱ ﺩﺭ ﺁﻧﺮﻭﺯ ﻧﺒﺎﻳﺪ ﺁﻏﺎﺯﻳﺪ‪.‬‬
‫ﺍﺯ ﻣﺎﻫﻬﺎ ﺻﻔﺮ ﺑﺪﺷﻜﻮﻧﺴﺖ ﻭ ﻧﺒﺎﻳﺪ ﺩﺭ ﺁﻥ ﺑﻌﺮﻭﺳﻲ ﻳﺎ ﺑﻜﺎﺭﻱ ﺍﺯ ﺁﻧﮕﻮﻧﻪ ﭘﺮﺩﺍﺧﺖ‪.‬‬
‫ﺍﺯ ﺷﻤﺎﺭﻩﻫﺎ ﺳﻴﺰﺩﻩ ﺑﺪﺷﻜﻮﻧﺴﺖ ﻭ ﺑﺎﻳﺪ ﺭﻭﺯ ﺳﻴﺰﺩﻩ ﻧﻮﺭﻭﺯ ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺑﻴﺮﻭﻥ ﺭﻓﺖ ﻭ ﺑﺪﺷﻜﻮﻧﻲ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬
‫ﺭﻭﺯ ﺳﻴﺰﺩﻩ ﺻﻔﺮ ﺩﻭ ﺑﺪﺷﻜﻮﻧﻲ ﺭﺍ ﺩﺭ ﻳﻜﺠﺎ ﮔﺮﺩ ﺁﻭﺭﺩﻩ‪ .‬ﺩﺭ ﺁﻧﺮﻭﺯ ﺑﻬﻴﭻ ﻛﺎﺭﻱ ﻧﺒﺎﻳﺪ ﭘﺮﺩﺍﺧﺖ‪ .‬ﭘﻴﺶ ﺍﺯ ﺟﻨﺒﺶ ﻣﺸﺮﻭﻃﻪ ﺭﻭﺯ‬
‫ﺳﻴﺰﺩﻩ ﺻﻔﺮ ﺑﺎﺯﺍﺭﻫﺎ ﺑﺴﺘﻪ ﺷﺪﻱ‪.‬‬
‫ﺍﺯ ﻣﺮﻏﻬﺎ ﺑﻮﻡ ﺷﻮﻡ ﺍﺳﺖ ﻭ ﺑﻬﺮ ﻛﺠﺎ ﻧﺸﻴﻨﺪ ﺩﺭ ﺁﻧﺠﺎ ﻣﺮﮔﻲ ﺭﻭ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ ،‬ﻭ ﻛﺸﻜﺮﻙ ﺧﻮﺵ ﺷﻜﻮﻥ ﻭ ﻣﮋﺩﻩ ﺁﻭﺭ‬
‫ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﺍﺯ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺧﺮﮔﻮﺵ ﺑﺪﺷﻜﻮﻧﺴﺖ ﻭ ﻛﺴﻴﻜﻪ ﺳﻔﺮ ﻣﻴﻜﻨﺪ ﺍﮔﺮ ﻧﺨﺴﺖ ﺧﺮﮔﻮﺵ ﺩﻳﺪ ﺁﻧﺴﻔﺮ ﺑﺎ ﺧﻮﺷﻲ ﻧﺨﻮﺍﻫﺪ‬
‫ﮔﺬﺷﺖ‪ .‬ﻭﻟﻲ ﮔﺮﮒ ﺧﻮﺵ ﺷﻜﻮﻧﺴﺖ ﻭ ﺳﻔﺮ ﺑﺎ ﺧﻮﺷﻲ ﺧﻮﺍﻫﺪ ﮔﺬﺷﺖ‪.‬‬
‫ﻛﺴﻴﻜﻪ ﻣﻲﺧﻮﺍﻫﺪ ﺍﺯ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﺁﻳﺪ ﻭ ﻳﺎ ﺑﻜﺎﺭﻱ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﺍﮔﺮ ﻋﻄﺴﻪﺍﻱ ﺯﺩﻩ ﺷﺪ ﻧﺸﺎﻧﺴﺖ ﻛﻪ ﻧﺘﻴﺠﻪ ﺧﻮﺑﻲ ﻧﺨﻮﺍﻫﺪ‬
‫ﺑﻮﺩ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺭﻓﺘﻦ ﻭ ﻳﺎ ﺍﺯ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻜﺎﺭ ﭼﺸﻢ ﭘﻮﺷﻴﺪ ﻭ ﻳﺎ ﻛﻤﻲ ﺩﺭﻧﮓ ﻛﺮﺩ ﻭ ﺩﺳﺖ ﻧﮕﻪ ﺩﺍﺷﺖ‪.‬‬
‫ﺑﭽﻪﺍﻱ ﻛﻪ ﺯﺍﻳﻴﺪﻩ ﻣﻲﺷﻮﺩ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﺧﻮﺵ ﻗﺪﻡ ﺍﺳﺖ ﻭ ﺑﺮﺧﻲ ﺑﺪ ﻗﺪﻡ ﺑﺎﺷﺪ‪.‬‬
‫ﻋﺮﻭﺳﻲ ﻛﻪ ﺑﺨﺎﻧﻪ ﺁﻭﺭﺩﻩ ﻣﻲﺷﻮﺩ ﺑﺮﺧﻲ ﻗﺪﻣﺶ ﻧﻴﻚ ﻭ ﺑﺮﺧﻲ ﺑﺪ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﺭﺧﺘﻲ ﻛﻪ ﺩﺭ ﭘﺎﻳﻴﺰ ﮔﻞ ﻛﺮﺩﻩ »ﺁﻣﺪ ﻭ ﻧﻴﺎﻣﺪ« ﺩﺍﺭﺩ ﻭ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ ﺳﺮ ﮔﻮﺳﻔﻨﺪﻱ ﺑﺮﻳﺪ‪.‬‬
‫ﻣﺎﻛﻴﺎﻧﻲ ﻛﻪ ﻫﻤﭽﻮﻥ ﺧﺮﻭﺱ ﺑﺎﻧﮓ ﻣﻲﻛﻨﺪ ﺑﺪﺷﻜﻮﻧﺴﺖ ﻭ ﺑﺎﻳﺪ ﺑﺨﺎﻧﻪ ﺳﻴﺪﻱ ﻓﺮﺳﺘﺎﺩ‪.‬‬
‫ﺑﺮﺧﻲ ﻛﺴﺎﻥ ﭼﺸﻤﻬﺎﺷﺎﻥ ﺷﻮﺭ ﺍﺳﺖ ﻭ ﺑﻬﺮﻛﻪ ﻳﺎ ﺑﻬﺮ ﭼﻴﺰﻱ ﻧﮕﺮﻳﺴﺘﻨﺪ ﺁﺳﻴﺐ ﺗﻮﺍﻧﻨﺪ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ‬
‫ﺧﺮﻣﻬﺮﻩ ﺍﺯ ﺧﻮﺩ ﺁﻭﻳﺨﺖ ﻭ ﻳﺎ »ﻭﺍﻥ ﻳﻜﺎﺩ« ﻧﻮﻳﺴﺎﻧﺪ ﻭ ﻧﮕﻪ ﺩﺍﺷﺖ‪.‬‬
‫ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻨﺪﺍﻧﺴﺖ ﻛﻪ ﺑﺸﻤﺎﺭ ﻧﻴﺎﻳﺪ‪ .‬ﻳﻜﻲ ﺍﺯ ﺩﺍﻧﺸﻬﺎﻳﻲ ﻛﻪ ﭘﻴﺮﺯﻧﺎﻥ ﻭ ﭘﻴﺮﻣﺮﺩﺍﻥ ﺩﺍﺭﻧﺪ ﻭ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ ﺍﺯ »ﻭﺟﻮﺩ«‬
‫ﺍﻳﺸﺎﻥ ﺑﻬﺮﻩ ﺗﻮﺍﻥ ﺟﺴﺖ ﻫﻤﻴﻦ ﺭﺷﺘﻪ ﭘﻨﺪﺍﺭﻫﺎﺳﺖ‪ .‬ﺩﺭ ﻫﺮ ﺧﺎﻧﻪﺍﻱ ﻳﻚ »ﻛﻠﺜﻮﻡ ﻧﻨﻪﺍﻱ« ﻳﺎ »ﺧﺎﻟﻪ ﺟﺎﻥ ﺁﻏﺎﻳﻲ« ﺑﺎﻳﺪ ﺑﻮﺩ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻴﺰ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﻓﺮﺍﻭﺍﻧﻲ ﻫﺴﺖ ﻭ ﺧﺪﺍ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﭼﻪ ﺯﻳﺎﻧﻬﺎﻳﻲ ﺍﺯ ﻫﻤﻴﻦ ﭘﻨﺪﺍﺭﻫﺎ ﺑﺮﻣﻲﺧﻴﺰﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﻨﻬﺎ‬
‫ﻳﻚ ﺩﺍﺳﺘﺎﻧﻲ ﺭﺍ ﻣﻲﻧﻮﻳﺴﻢ‪:‬‬
‫ﺩﺭ ﺷﻬﺮﻳﻮﺭ ‪ ١٣٢٠‬ﻛﻪ ﺳﭙﺎﻫﻴﺎﻥ ﺭﻭﺱ ﻭ ﺍﻧﮕﻠﻴﺲ ﻣﺮﺯﻫﺎﻱ ﺍﻳﺮﺍﻥ ﺭﺍ ﺷﻜﺎﻓﺘﻨﺪ ﻭ ﺩﺭ ﺳﺮﺍﺳﺮ ﻛﺸﻮﺭ ﺁﺷﻮﺏ ﻭ ﻧﺎﺍﻳﻤﻨﻲ‬
‫ﺑﺮﺧﺎﺳﺖ‪ ،‬ﻣﻦ ﺩﺭ ﺁﻧﻬﻨﮕﺎﻡ ﻧﺎﭼﺎﺭ ﺑﻮﺩﻡ ﺳﻔﺮﻱ ﺑﻪ ﺑﺮﺍﺯﺟﺎﻥ ﻛﻨﻢ‪ .‬ﺁﻧﺴﻔﺮ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺍﻧﺪﻭﻩ ﺁﻭﺭ ﺑﺴﻴﺎﺭﻱ ﻣﻲﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ‬
‫ﻧﺒﺎﻳﺪ ﻧﻮﺷﺖ‪ .‬ﺗﻨﻬﺎ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﻣﻲﻧﻮﻳﺴﻢ ﻛﻪ ﭼﻮﻥ ﺍﺯ ﺷﻴﺮﺍﺯ ﺑﺎ ﺑﻴﺴﺖ ﻭ ﭼﻨﺪ ﺗﻦ ﺩﻳﮕﺮﻱ ﺍﺯ ﺷﻴﺮﺍﺯﻳﺎﻥ ﻭ ﺑﻮﺷﻬﺮﻳﺎﻥ ﺑﺎﺗﻮﺑﻮﺱ‬
‫‪٣٣‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻧﺸﺴﺘﻴﻢ ﻭ ﺍﺯ ﺭﺍﻩ ﺁﮔﺎﻫﻴﻬﺎﻱ ﺑﻴﻢ ﺍﻧﮕﻴﺰﻱ ﺭﺳﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﻳﻚ ﺩﺑﻴﺮﻱ ﻛﻪ ﺑﮕﻨﺎﻭﻩ ﺑﺮﺍﻱ ﮔﺸﺎﺩﻥ ﺩﺑﺴﺘﺎﻥ ﻣﻲﺭﻓﺖ ﺭﻭ ﺑﻤﺴﺎﻓﺮﺍﻥ ﻛﺮﺩ‬
‫ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ‪» :‬ﺷﺶ ﻗﻞ ﻫﻮ ﺍﷲ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺑﺸﺶ ﺳﻮﻱ ﺧﻮﺩ ﺑﺪﻣﻴﺪ ﻭ ﺧﺎﻃﺮ ﺟﻤﻊ ﺑﺎﺷﻴﺪ ﺍﮔﺮ ﺑﻤﺐ ﻫﻢ ﺍﺯ ﺁﺳﻤﺎﻥ ﺑﺮﻳﺰﻧﺪ‬
‫ﻛﺎﺭﻱ ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ«‪.‬‬
‫ﻣﺴﺎﻓﺮﺍﻥ ﺳﺨﻦ ﺍﻭ ﺭﺍ ﺑﻜﺎﺭ ﺑﺴﺘﻨﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﭘﻴﺎﭘﻲ »ﺻﻠﻮﺍﺕ«ﻛﺸﻴﺪﻩ ﻣﻲﺷﺪ‪ .‬ﮔﺎﻫﻲ ﻧﻴﺰ ﺑﺸﻴﻮﺓ ﺷﻴﻌﻴﮕﺮﻱ ﻧﻔﺮﻳﻨﻬﺎ‬
‫ﻓﺮﺳﺘﺎﺩﻩ ﻣﻲﺷﺪ‪ .‬ﺍﺗﻮﺑﻮﺱ ﺑﺎ ﺳﺨﺘﻲ ﺭﺍﻩ ﻣﻲﭘﻴﻤﻮﺩ ﻭ ﺟﻠﻮ ﻗﻬﻮﻩ ﺧﺎﻧﻪ ﻫﺎ ﻣﻲ ﺍﻳﺴﺘﺎﺩ‪ .‬ﺁﻧﭽﻪ ﻣﺮﺍ ﺳﺨﺖ ﻣﻲﺁﺯﺭﺩ ﺍﻳﻦ ﻣﻲﺑﻮﺩ ﻛﻪ‬
‫ﭘﺲ ﺍﺯ ﺍﻳﺴﺘﺎﺩﻥ ﭼﻮﻥ ﻣﻲﺧﻮﺍﺳﺖ ﺭﺍﻩ ﺍﻓﺘﺪ ﻭ ﻳﻜﻲ ﺍﺯ ﺁﻥ ﻣﻴﺎﻥ ﻋﻄﺴﻪﺍﻱ ﻣﻲﺯﺩ ﻫﻤﮕﻲ ﺁﻭﺍﺯ ﺑﺮﻣﻲﺩﺍﺷﺘﻨﺪ‪» :‬ﺻﺒﺮ ﺁﻣﺪ«‪ .‬ﺷﻮﻓﺮ‬
‫ﻛﻪ ﺧﻮﺩ ﭘﻨﺪﺍﺭﭘﺮﺳﺖ ﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻲﺑﻮﺩ ﺑﻴﺪﺭﻧﮓ ﻣﻲﺍﻳﺴﺘﺎﺩ ﻭ ﺑﺎﻳﺴﺘﻲ ﭼﻨﺪﻱ ﮔﺬﺭﺩ ﻭ »ﺻﻠﻮﺍﺗﻬﺎ« ﻛﺸﻴﺪﻩ ﺷﻮﺩ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ‬
‫ﺍﮔﺮ »ﺻﺒﺮ« ﺩﻳﮕﺮﻱ ﻧﻴﺎﻣﺪ ﺭﺍﻩ ﺍﻓﺘﺪ‪.‬‬
‫ﺩﺭ ﻳﻜﻲ ﺍﺯ ﻛﻮﺗﻠﻬﺎ ﺑﺎﺯ ﺩﺭ ﺟﻠﻮ ﻗﻬﻮﻩ ﺧﺎﻧﻪﺍﻱ ﺍﻳﺴﺘﺎﺩﻳﻢ‪ ،‬ﻭ ﭼﻮﻥ ﺧﻮﺍﺳﺘﻴﻢ ﺭﺍﻩ ﺍﻓﺘﻴﻢ »ﺻﺒﺮ ﺁﻣﺪ«‪ .‬ﻣﻦ ﮔﻔﺘﻢ‪ :‬ﺷﺐ‬
‫ﻧﺰﺩﻳﻜﺴﺖ ﻭ ﺑﻬﺘﺮ ﺍﺳﺖ ﺯﻭﺩﺗﺮ ﺭﻭﻳﻢ ﻭ ﺍﺯ ﺍﻳﻦ ﺩﺯﺩﮔﺎﻫﻬﺎ ﺩﺭﮔﺬﺭﻳﻢ‪ .‬ﮔﻔﺘﻨﺪ‪» :‬ﭘﺲ ﺑﺼﺒﺮ ﮔﻮﺵ ﻧﺪﻫﻴﻢ؟!‪ .«..‬ﮔﻔﺘﻢ‪» :‬ﺻﺒﺮ«‬
‫ﻛﺪﺍﻣﺴﺖ؟!‪ ..‬ﺍﻳﻦ ﻋﻄﺴﻪ ﺍﺳﺖ ﻭ ﭼﻜﺎﺭ ﺑﺎ ﺭﻓﺘﻦ ﻭ ﺍﻳﺴﺘﺎﺩﻥ ﻣﺎ ﺩﺍﺭﺩ؟!‪ ..‬ﻫﻤﮕﻲ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺭﻧﺠﻴﺪﻧﺪ ﻭ ﺁﻥ ﻣﺪﻳﺮ ﺩﺑﺴﺘﺎﻥ ﺑﻪ‬
‫ﭼﺨﺶ ﻭ ﭘﺮﺧﺎﺵ ﭘﺮﺩﺍﺧﺘﻪ ﭼﻨﻴﻦ ﮔﻔﺖ‪» :‬ﺭﺍﺳﺘﺴﺖ ﻛﻪ ﺷﻤﺎ ﺩﺭ ﺍﺭﻭﭘﺎ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﻣﺘﻤﺪﻥ ﻫﺴﺘﻴﺪ‪ .‬ﻣﺎ ﻧﻴﺰ ﻣﺘﺪﻳﻦ ﻫﺴﺘﻴﻢ ﻭ‬
‫ﺑﺎﻳﺪ ﺑﺪﻳﺎﻧﺖ ﺧﻮﺩ ﺭﻓﺘﺎﺭ ﻛﻨﻴﻢ«‪ .‬ﮔﻔﺘﻢ‪» :‬ﻣﻦ ﺩﺭ ﺍﺭﻭﭘﺎ ﺩﺭﺱ ﻧﺨﻮﺍﻧﺪﻩﺍﻡ ﻭ ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺷﻤﺎ ﻧﻴﺰ ﺍﺯ ﺩﻳﺎﻧﺖ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺍﺳﺖ«‪.‬‬
‫ﭘﺲ ﺍﺯ ﮔﻔﺘﮕﻮﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺗﻮﺑﻮﺱ ﺭﺍﻩ ﺍﻓﺘﺎﺩ ﻭ ﺷﺐ ﻧﻴﺰ ﻓﺮﺍ ﺭﺳﻴﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻳﻚ ﺳﺎﻋﺖ ﻛﻤﺎﺑﻴﺶ ﺭﻓﺘﻴﻢ ﺩﺭ ﻳﻜﺠﺎ‬
‫ﺑﺪﺍﺳﺘﺎﻧﻲ ﺑﺮ ﺧﻮﺭﺩﻳﻢ‪ :‬ﻳﻚ ﺍﺗﻮﻣﺒﻴﻞ ﺑﺎﺭﻱ ﺭﺍ ﺩﻳﺪﻳﻢ ﻛﻪ ﺩﺭ ﺟﻠﻮﺗﺮ ﺍﺯ ﻣﺎ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﺩﺭ ﺟﻠﻮ ﺁﻥ ﺳﻨﮕﻬﺎﻳﻲ ﺩﺭ ﻣﻴﺎﻥ ﺭﺍﻩ ﭼﻴﺪﻩ‬
‫ﺷﺪﻩ‪.‬‬
‫ﺍﺯ ﺩﻳﺪﻥ ﺳﻨﮕﻬﺎ ﺭﻧﮓ ﺍﺯ ﺭﺧﺴﺎﺭﻫﺎ ﭘﺮﻳﺪ‪ .‬ﺯﻳﺮﺍ ﭼﻴﺪﻩ ﺷﺪﻥ ﺳﻨﮓ ﺑﺪﺍﻧﺴﺎﻥ ﻧﺸﺎﻥ ﺭﺍﻫﺰﻧﺎﻥ ﻣﻲﺑﻮﺩ‪ .‬ﺭﺍﻩ ﺭﺍ ﺑﺎ ﺳﻨﮓ‬
‫ﻣﻲﺑﺴﺘﻨﺪ ﻛﻪ ﭼﻮﻥ ﺍﺗﻮﻣﺒﻴﻞ ﺑﺂﻧﺠﺎ ﺭﺳﺪ ﻧﺎﭼﺎﺭ ﺷﺪﻩ ﺑﺎﻳﺴﺘﺪ ﻭ ﺁﻧﺎﻥ ﺑﺴﺮﺵ ﺭﻳﺨﺘﻪ ﻛﺎﺭ ﺧﻮﺩ ﺭﺍ ﻛﻨﻨﺪ‪ .‬ﻫﻤﮕﻲ ﺩﺍﻧﺴﺘﻴﻢ ﺩﺯﺩﺍﻧﻲ‬
‫ﻫﺴﺘﻨﺪ‪ .‬ﻟﻴﻜﻦ ﺩﻳﺪﻳﻢ ﺷﻮﻓﺮ ﺍﺗﻮﻣﺒﻴﻞ ﺑﺎﺭﻱ ﭘﺎﻳﻴﻦ ﺁﻣﺪ ﻭ ﺳﻨﮕﻬﺎ ﺭﺍ ﺑﻜﻨﺎﺭ ﮔﺮﺩﺍﻧﻴﺪ ﻭ ﺳﻮﺍﺭ ﺷﺪﻩ ﺍﺗﻮﻣﺒﻴﻞ ﺭﺍ ﺭﺍﻧﺪ ﻛﻪ ﺍﺗﻮﺑﻮﺱ ﻣﺎ‬
‫ﻧﻴﺰ ﺍﺯ ﺩﻧﺒﺎﻝ ﺁﻥ ﺭﻭﺍﻥ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﭘﻨﺪﺍﺷﺘﻪ ﺷﺪ ﺩﺯﺩﺍﻧﻲ ﻧﺒﻮﺩﻩﺍﻧﺪ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﭘﺲ ﺍﺯ ﻧﻴﻤﺴﺎﻋﺖ ﺑﻜﺎﺯﺭﻭﻥ ﺭﺳﻴﺪﻳﻢ ﻭ ﺑﺎ ﺷﻮﻓﺮ ﺍﺗﻮﻣﺒﻴﻞ ﺑﺎﺭﻱ ﺩﻳﺪﺍﺭ ﻭ ﮔﻔﺘﺎﺭ‬
‫ﺭﺥ ﺩﺍﺩ ﺩﺍﻧﺴﺘﻪ ﺷﺪ ﺩﺍﺳﺘﺎﻥ ﭼﻨﻴﻦ ﺑﻮﺩﻩ‪» :‬ﺁﻥ ﺍﺗﻮﻣﺒﻴﻞ ﭼﻮﻥ ﺑﺠﻠﻮ ﺳﻨﮕﻬﺎ ﺭﺳﻴﺪﻩ ﻭ ﺍﻳﺴﺘﺎﺩﻩ ﻧﺎﮔﻬﺎﻥ ﺳﻪ ﺗﻦ ﺩﺯﺩ ﺑﺎ ﺗﻔﻨﮕﻬﺎﻳﻲ ﺩﺭ‬
‫ﺩﺳﺖ ﺍﺯ ﭘﺸﺖ ﺩﺭﺧﺘﻬﺎ ﺑﻴﺮﻭﻥ ﺟﺴﺘﻪ ﻭ ﺷﻮﻓﺮ ﺭﺍ ﺑﺎ ﻳﻜﺘﻦ ﺯﻧﻲ ﻛﻪ ﺑﺎ ﻭﻱ ﻣﻲﺑﻮﺩﻩ‪ ،‬ﭘﺎﻳﻴﻦ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﺷﻮﻓﺮ ﺭﺍ ﻟﺨﺖ ﻛﺮﺩﻩ ﺭﺧﺖ‬
‫ﻭ ﭘﻮﻝ ﻫﺮﭼﻪ ﺩﺍﺷﺘﻪ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺯﻥ ﺟﺎﻣﻪﺩﺍﻧﺶ ﺭﺍ ﻛﻪ ﭘﺮ ﺍﺯ ﺭﺧﺖ ﻣﻴﺒﻮﺩﻩ ﻭ ﭘﻮﻟﻲ ﻧﻴﺰ ﻣﻲﺩﺍﺷﺘﻪ ﺑﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺑﺸﻮﻓﺮ ﺩﺳﺘﻮﺭ‬
‫ﺩﺍﺩﻩﺍﻧﺪ ﻛﻪ ﻧﻴﻤﺴﺎﻋﺖ ﺑﺎﻳﺴﺘﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺮﺍﻩ ﺍﻓﺘﺪ‪ .‬ﺷﻮﻓﺮ ﻧﻴﻤﺴﺎﻋﺖ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﻫﻨﮕﺎﻣﻲﻛﻪ ﻣﻴﺨﻮﺍﺳﺘﻪ ﺭﺍﻩ ﺍﻓﺘﺪ ﻣﺎ ﺭﺳﻴﺪﻩﺍﻳﻢ«‪.‬‬
‫ﺍﻳﻨﺪﺍﺳﺘﺎﻥ ﻛﻪ ﺩﺍﻧﺴﺘﻪ ﺷﺪ ﻫﻤﺮﺍﻫﺎﻥ ﻣﺎ ﻧﺨﺴﺖ ﺷﺎﺩﻣﺎﻧﻲ ﻧﻤﻮﺩﻧﺪ ﻛﻪ ﺍﺗﻮﺑﻮﺱ ﻣﺎ ﺩﻳﺮﺗﺮ ﺭﺳﻴﺪ ﻭ ﺩﺯﺩﺍﻥ ﺭﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ‬
‫ﺳﭙﺲ ﺑﻴﺎﺩ »ﺻﺒﺮ ﺁﻣﺪﻥ« ﻭ ﮔﻔﺘﮕﻮﻳﻲ ﻛﻪ ﺩﺭ ﻛﺘﻞ ﺑﺎ ﻣﻦ ﺭﻓﺘﻪ ﺑﻮﺩ ﺍﻓﺘﺎﺩﻩ ﻫﻤﮕﻲ ﺭﻭ ﺑﻤﻦ ﺁﻭﺭﺩﻧﺪ ﻭ ﺑﺎ ﻟﺤﻦ ﻓﻴﺮﻭﺯﺍﻧﻪ ﭼﻨﻴﻦ‬
‫ﮔﻔﺘﻨﺪ‪» :‬ﺩﻳﺪﻳﺪ ﺁﻗﺎ ﺻﺒﺮ ﺭﺍﺳﺘﺴﺖ؟!‪ ..‬ﻣﺎ ﺍﮔﺮ ﺩﺭ ﺁﻧﺠﺎ ﺻﺒﺮ ﻧﻜﺮﺩﻩ ﺑﻮﺩﻳﻢ ﺑﺎ ﺩﺯﺩﻫﺎ ﻣﺼﺎﺩﻑ ﻧﻤﻲﺷﺪﻳﻢ؟!‪ .«..‬ﭼﻮﻥ ﻫﺎﻳﻬﻮﻱ‬
‫ﺑﺴﻴﺎﺭ ﻣﻲﻛﺮﺩﻧﺪ ﮔﻔﺘﻢ‪ :‬ﺧﺎﻣﻮﺵ ﺑﺎﺷﻴﺪ ﻭ ﺗﻨﻬﺎ ﻳﻜﻴﺘﺎﻥ ﺳﺨﻦ ﮔﻮﻳﺪ ﺗﺎ ﭘﺎﺳﺦ ﺩﻫﻢ‪ .‬ﺍﻳﻨﺮﺍ ﭘﺬﻳﺮﻓﺘﻨﺪ ﻭ ﺧﺎﻣﻮﺵ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﻣﻦ ﺭﻭ‬
‫ﺑﻤﺪﻳﺮ ﺩﺑﺴﺘﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﮔﻔﺘﻢ‪:‬‬
‫‪٣٤‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫»ﺑﻌﻘﻴﺪﻩ ﺷﻤﺎ ﺍﻳﻦ ﻋﻄﺴﻪﻫﺎ ﺍﺯ ﺳﻮﻱ ﺧﺪﺍﺳﺖ ﻭ ﻣﻌﻨﺎﻳﺶ ﺍﻳﻨﺴﺖ ﻛﻪ ﺑﺎﻳﺴﺘﻴﺪ ﻭ ﻧﺮﻭﻳﺪ؟‪.«.‬‬
‫ﮔﻔﺖ‪» :‬ﺍﻳﻨﻜﻪ ﺛﺎﺑﺖ ﺷﺪ‪ .‬ﺧﺪﺍ ﭼﻮﻥ ﻣﻲﺧﻮﺍﺳﺖ ﻣﺎ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ ﺁﻥ ﺻﺒﺮﻫﺎ ﺁﻣﺪ«‪.‬‬
‫ﮔﻔﺘﻢ‪» :‬ﭘﺲ ﭼﺮﺍ ﺧﺪﺍ ﻧﺨﻮﺍﺳﺘﻪ ﺷﻮﻓﺮ ﺍﺗﻮﻣﺒﻴﻞ ﺑﺎﺭﻱ ﻭ ﺁﻥ ﺯﻥ ﺭﺍ ﺣﻔﻆ ﻛﻨﺪ؟!‪ ..‬ﭘﺲ ﭼﺮﺍ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺻﺒﺮ ﻧﻴﺎﻣﺪﻩ؟!‪..‬‬
‫ﻣﮕﺮ ﺁﻧﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺧﺪﺍ ﻧﻴﺴﺘﻨﺪ؟!‪.«..‬‬
‫ﻳﻜﻲ ﺍﺯ ﻛﻨﺎﺭ ﮔﻔﺖ‪» :‬ﺑﺒﻴﻦ ﺁﻧﻬﺎ ﭼﻪ ﮔﻨﺎﻫﻲ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺧﺪﺍ ﮔﺮﻓﺘﺎﺭﺷﺎﻥ ﻛﺮﺩﻩ؟!‪.«..‬‬
‫ﮔﻔﺘﻢ‪» :‬ﺁﻧﻬﺎ ﻫﻤﭽﻮﻥ ﺷﻤﺎﻳﻨﺪ‪ .‬ﻫﺮ ﮔﻨﺎﻫﻲ ﻛﻪ ﺷﻤﺎ ﻛﺮﺩﻩﺍﻳﺪ ﺁﻧﻬﺎ ﻧﻴﺰ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﻣﮕﺮ ﻫﺮﻛﺴﻲ ﻛﻪ ﮔﻨﺎﻩ ﻛﺮﺩ ﺧﺪﺍ‬
‫ﻣﻲﮔﻴﺮﺩﺵ؟!‪ ..‬ﭘﺲ ﭼﺮﺍ ﻫﻤﺎﻥ ﺩﺯﺩﺍﻥ ﺭﺍ ﻧﻤﻲﮔﻴﺮﺩ؟!‪ ..‬ﭼﺮﺍ ﭼﻨﮕﻴﺰﺧﺎﻥ ﻭ ﺗﻴﻤﻮﺭ ﻟﻨﮓ ﻭ ﺻﻤﺪﺧﺎﻥ ﺭﺍ ﻧﮕﺮﻓﺘﻪ؟!‪ ..‬ﺁﺧﺮ ﺩﻟﻴﻞ‬
‫ﺍﻳﻦ ﮔﻔﺘﻪﻫﺎ ﭼﻴﺴﺖ؟!‪ ..‬ﻛﻲ ﺧﺪﺍ ﺁﮔﺎﻫﻲ ﺩﺍﺩﻩ ﻛﻪ ﺍﮔﺮ ﻋﻄﺴﻪ ﻛﺮﺩﻳﺪ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻣﻲﮔﻮﻳﻢ ﺑﺎﻳﺴﺘﻴﺪ ﻭ ﻧﺮﻭﻳﺪ؟!‪.«..‬‬
‫ﻳﻜﻲ ﮔﻔﺖ‪» :‬ﻣﮕﺮ ﭘﻴﻐﻤﺒﺮ ﻣﺎ ﺧﺒﺮ ﻧﺪﺍﺩﻩ؟!‪.«..‬‬
‫ﮔﻔﺘﻢ‪» :‬ﻛﺠﺎ ﺧﺒﺮ ﺩﺍﺩﻩ؟!‪.«..‬‬
‫ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﺴﺨﻨﺎﻥ ﺷﻮﻓﺮ ﺑﺎﻧﮓ ﺑﺮﺁﻭﺭﺩ ﻭ ﭼﻨﻴﻦ ﮔﻔﺖ‪» :‬ﻣﻦ ﮔﻮﺷﻢ ﺑﺎﻳﻦ ﺣﺮﻓﻬﺎ ﺑﺪﻫﻜﺎﺭ ﻧﻴﺴﺖ‪ .‬ﻣﻦ ﭼﻬﺎﺭﺩﻩ ﺳﺎﻟﺴﺖ‬
‫ﺷﻮﻓﺮﻱ ﻣﻲﻛﻨﻢ ﻭ ﻫﻤﻴﺸﻪ ﺗﺠﺮﺑﻪ ﻛﺮﺩﻩﺍﻡ ﺻﺒﺮ ﻛﻪ ﺁﻣﺪ ﺑﺎﻳﺪ ﺑﺎﻳﺴﺘﻢ«‪ .‬ﺑﺎ ﺍﻳﻦ ﺳﺨﻦ ﻫﻤﮕﻲ ﺑﺮﺧﺎﺳﺘﻨﺪ ﻭ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻧﺪ‪.‬‬
‫ﺍﻳﻨﺴﺖ ﻧﻤﻮﻧﻪﺍﻱ ﺍﺯ ﺁﻟﻮﺩﮔﻲ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻤﺮﻏﻮﺍ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪﺍﻳﻢ ﻳﻜﺮﺷﺘﻪ ﺍﺯ ﺍﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ ﻧﻴﺰ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺳﺘﺎﺭﻩ‬
‫ﺷﻤﺎﺭﺍﻧﺴﺖ‪ .‬ﺩﺭ ﭘﻨﺪﺍﺭ ﺁﻧﺎﻥ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﻫﺮ ﻛﺎﺭﻱ ﺳﺎﻋﺘﻲ ﺑﺮﮔﺰﻳﺪ ﻭﮔﺮﻧﻪ ﻧﻴﻚ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻓﻼﻧﺮﻭﺯ »ﻗﻤﺮ ﺩﺭ ﻋﻘﺮﺏ« ﺍﺳﺖ ﻭ‬
‫ﺑﺎﻳﺪ ﺑﻬﻴﭻ ﻛﺎﺭﻱ ﺑﺮﻧﺨﺎﺳﺖ‪ .‬ﺑﻬﻤﺎﻧﺰﻣﺎﻥ »ﺗﺤﺖ ﺍﻟﺸﻌﺎﻉ« ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﻫﺮ ﻛﺎﺭﻱ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻤﻮﺩ‪ .‬ﻓﻼﻧﺮﻭﺯ »ﺗﺮﺑﻴﻊ ﻧﺤﺴﻴﻦ«‬
‫ﺍﺳﺖ‪ .‬ﺑﻬﻤﺎﻧﻬﻨﮕﺎﻡ »ﺁﻓﺘﺎﺏ ﺩﺭ ﺩﻟﻮ« ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻛﻪ ﭘﺎﻳﻪﺍﺵ ﺟﺰ ﭘﻨﺪﺍﺭ ﻧﻴﺴﺖ ﺩﺭ ﻧﺰﺩ ﺁﻧﺎﻥ ﻣﻌﻨﻴﻬﺎ ﺩﺭ ﺑﺮ ﻣﻲﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻣﻴﺎﻥ‬
‫ﺳﺘﺎﺭﮔﺎﻥ ﻧﻴﺰ ﺑﺪﺷﻜﻮﻥ ﻭ ﺧﻮﺵ ﺷﻜﻮﻥ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺁﻓﺘﺎﺏ »ﺳﻌﺪ ﺍﻛﺒﺮ« ﺍﺳﺖ‪ .‬ﻛﻴﻮﺍﻥ )ﻳﺎ ﺯﺣﻞ( »ﻧﺤﺲ ﺍﻛﺒﺮ« ﺷﻤﺮﺩﻩ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺑﭽﻪﺍﻱ ﻛﻪ ﺯﺍﻳﻴﺪﻩ ﻣﻲﺷﻮﺩ ﺍﺯ ﺭﻭﻱ ﺟﺎﻳﮕﺎﻩ ﺁﻓﺘﺎﺏ ﻭ ﺣﺎﻝ ﺩﻳﮕﺮ ﮔﺮﺩﻧﺪﮔﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﺯﺍﻳﺶ ﺍﻭ »ﻃﺎﻟﻌﻲ« ﺑﺮﺍﻳﺶ ﺳﺎﺧﺘﻪ‪ ،‬ﻧﻴﻜﻲ‬
‫ﻳﺎ ﺑﺪﻱ ﺯﻧﺪﮔﺎﻧﻴﺶ ﺭﺍ ﺑﺴﺘﻪ ﺑﺂﻥ ﻣﻲ ﭘﻨﺪﺍﺭﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻨﺪﺍﻧﺴﺖ ﻛﻪ ﺍﮔﺮ ﺷﻤﺎﺭﺩﻩ ﺷﻮﺩ ﺳﺨﻦ ﺑﺪﺭﺍﺯﻱ ﺍﻧﺠﺎﻣﺪ‪.‬‬
‫ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﮔﺬﺷﺘﻪ ﻛﻪ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﺑﺰﺭﮔﺎﻥ ﺳﺘﺎﺭﻩﺷﻤﺎﺭ ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﺧﻮﺩ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻨﺪﻱ ﺑﺎﻳﺴﺘﻲ ﺑﺮﺍﻱ ﻫﺮ ﻛﺎﺭﻱ‬
‫ﺳﺎﻋﺘﻲ ﺑﺮﮔﺰﻳﺪﻩ ﺷﻮﺩ‪ .‬ﭼﻪ ﺑﺴﺎ ﺭﺧﺪﺍﺩﻱ ﻛﻪ ﭘﺎﺩﺷﺎﻫﻲ ﺗﺎﺟﮕﺰﺍﺭﻱ ﺭﺍ ﻫﻔﺘﻪﻫﺎ ﻭ ﻣﺎﻫﻬﺎ ﺑﺪﻳﺮ ﺍﻧﺪﺍﺧﺘﻲ ﺗﺎ ﺳﺎﻋﺖ ﺧﻮﺵ ﻛﻪ‬
‫ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭ ﺑﺮﮔﺰﻳﺪﻩ ﺑﻮﺩ ﻓﺮﺍ ﺭﺳﺪ‪) .‬ﺩﺍﺳﺘﺎﻥ ﺗﺎﺟﮕﺰﺍﺭﻱ ﺷﺎﻩ ﺳﻠﻴﻤﺎﻥ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﻧﻮﺷﺘﻪﺍﻳﻢ(‪ .‬ﺑﺎﻭﺭ ﻣﺮﺩﻡ ﺑﺎﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ ﺗﺎ‬
‫ﺍﻧﺪﺍﺯﻩﺍﻱ ﻣﻲﺑﻮﺩﻩ ﻛﻪ ﻣﻲﺑﻴﻨﻴﻢ ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﭘﻴﺎﭘﻲ ﻳﺎﺩ ﺁﻧﻬﺎ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﻛﺎﺭﻫﺎﻳﻲ ﻛﻪ ﺷﻮﻧﺪﻫﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﻚ ﻧﺒﻮﺩﻥ‬
‫ﺳﺎﻋﺖ ﺷﻤﺎﺭﺩﻩﺍﻧﺪ‪ .‬ﺗﺎﺭﻳﺨﻬﺎﻱ ﻋﺜﻤﺎﻧﻲ ﭘﺮ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺳﺨﻨﺎﻧﺴﺖ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﻧﻴﺰ ﻛﻪ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﺍﻥ ﺑﻲﺁﺑﺮﻭ ﺷﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﺩﺭﺑﺎﺭﻫﺎ ﺟﺎﻳﮕﺎﻫﻲ ﻧﻤﻲﺩﺍﺭﻧﺪ‪ ،‬ﭘﻨﺪﺍﺭﻫﺎﻱ ﺁﻧﺎﻥ ﺑﻴﻜﺒﺎﺭ ﺍﺯ‬
‫ﺍﺭﺝ ﻧﻴﻔﺘﺎﺩﻩ‪ ،‬ﻭ ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﺷﺎﻫﻲ ﺗﺎﺟﮕﺰﺍﺭﺩ‪ ،‬ﻭ ﻳﺎ ﻛﺴﻲ ﺑﺴﻔﺮ ﺭﻭﺩ‪ ،‬ﻭ ﻳﺎ ﺯﻧﻲ ﺭﺍ ﺑﺸﻮﻫﺮ ﺩﻫﻨﺪ‪ ،‬ﺍﺯ ﺭﻭﻱ ﺗﻘﻮﻳﻢ‬
‫ﺳﺎﻋﺖ ﺑﺮﻣﻲﮔﺰﻳﻨﻨﺪ‪ .‬ﺑﺎﺯ »ﺗﺤﺖ ﺍﻟﺸﻌﺎﻉ« ﻭ »ﻗﻤﺮ ﺩﺭ ﻋﻘﺮﺏ« ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮﺩ‪ .‬ﻳﻜﻲ ﺍﺯ ﻛﺎﺭﻫﺎﻳﻲ ﻛﻪ ﺑﺎﻳﺪ‬
‫ﻣﻼﻳﺎﻥ ﻛﻮﻳﻬﺎ ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﻛﻨﻨﺪ ﺁﻧﺴﺖ ﻛﻪ ﺑﺮﺍﻱ ﻋﺮﻭﺳﻲ ﻭ ﺳﻔﺮ ﺭﻓﺘﻦ ﻭ ﺧﺎﻧﻪ ﺧﺮﻳﺪﻥ ﺍﻳﺸﺎﻥ ﻭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻨﻬﺎ‪ ،‬ﺍﺯ ﺭﻭﻱ‬
‫ﺗﻘﻮﻳﻢ‪ ،‬ﺳﺎﻋﺖ ﺧﻮﺏ ﺑﺮﮔﺰﻳﻨﻨﺪ‪.‬‬
‫‪٣٥‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻣﻲﺑﺎﻳﺪ ﮔﻔﺖ ﻫﻤﻪ ﺍﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ ﻧﻴﺰ ـ ﭼﻪ ﺁﻧﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻣﻲﺑﻮﺩﻩ ﻭ ﻫﺴﺖ ﻭ ﭼﻪ ﺍﻳﻨﻬﺎﻳﻲ ﻛﻪ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﺍﻥ‬
‫ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ ـ ﺑﻴﭙﺎﺳﺖ‪ .‬ﻣﻴﺒﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻫﻴﭽﻴﻜﻲ ﺍﺯ ﺍﻳﻦ ﺧﻮﺵ ﺷﻜﻮﻧﻬﺎ ﻭ ﺑﺪ ﺷﻜﻮﻧﻬﺎ ﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺁﻧﭽﻪ ﺑﺪﺷﻜﻮﻧﺴﺖ ﻭ‬
‫ﻣﺎﻳﻪ ﺑﺪﺑﺨﺘﻲ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﺁﻟﻮﺩﮔﻲ ﺑﺎﻳﻦ ﭘﻨﺪﺍﺭﻫﺎﺳﺖ‪.‬‬
‫ﺭﻭﺯﻫﺎﻱ ﻫﻔﺘﻪ ﻫﻤﻪ ﻳﻜﻴﺴﺖ ﻭ ﺍﮔﺮ ﺷﻤﺎ ﻧﻴﻚ ﺍﻧﺪﻳﺸﻴﺪ ﺧﻮﺩ ﻫﻔﺘﻪ ﺟﺰ ﭘﻨﺪﺍﺭ ﻧﻤﻲﺑﺎﺷﺪ‪ .‬ﻣﺎ ﺩﺭ ﮔﺮﺩﺵ ﺳﭙﻬﺮ ﺩﻭﺭﻩ ﻫﻔﺖ‬
‫ﺭﻭﺯﻩﺍﻱ ﻧﻤﻲﺑﻴﻨﻴﻢ ﻭ ﺑﻬﺮﺣﺎﻝ ﺷﻨﺒﻪ ﻭ ﻳﻜﺸﻨﺒﻪ ﻭ ﺁﺩﻳﻨﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻧﺎﻣﻬﺎﻳﻴﺴﺖ ﻛﻪ ﮔﺰﺍﺭﺩﻩ ﺷﺪﻩ ﻭ ﻛﻤﺘﺮﻳﻦ ﻫﻨﺎﻳﺸﻲ ﺩﺭ ﺣﺎﻝ‬
‫ﺭﻭﺯﻫﺎ ﺍﺯ ﺍﻳﻦ ﻧﺎﻣﻬﺎ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪.‬‬
‫ﻣﺎﻫﻬﺎ ﻧﻴﺰ ﻫﻤﻪ ﻳﻜﻴﺴﺖ ﻭ ﻣﺤﺮﻡ ﺍﻟﺤﺮﺍﻡ ﻭ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﻭ ﻳﺎ ﻓﺮﻭﺭﺩﻳﻦ ﻭ ﺍﺭﺩﻳﺒﻬﺸﺖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺟﺰ ﻧﺎﻣﻬﺎﻳﻲ‬
‫ﻧﻴﺴﺖ‪.‬‬
‫ﺍﺯ ﺷﻤﺎﺭﻩﻫﺎ ﺳﻴﺰﺩﻩ ﺭﺍ ﺑﺎ ﺩﻭﺍﺯﺩﻩ ﻳﺎ ﭼﻬﺎﺭﺩﻩ ﭼﻪ ﺟﺪﺍﻳﻲ ﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ؟!‪ ..‬ﺍﺯ ﭼﻪ ﺭﺍﻫﺴﺖ ﻛﻪ ﺳﻴﺰﺩﻩ ﺑﺪﺷﻜﻮﻥ ﮔﺮﺩﻳﺪﻩ؟!‬
‫ﺑﻮﻡ ﺭﺍ ﺑﺂﺩﻣﻴﺎﻥ ﻛﻤﺘﺮﻳﻦ ﺁﺯﺍﺭﻱ ﻧﻴﺴﺖ ﻭ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﭼﻪ ﺑﻮﻡ ﻭ ﭼﻪ ﻛﺸﻜﺮﻙ ﻭﭼﻪ ﺩﻳﮕﺮ ﻣﺮﻏﺎﻥ ﻫﻤﮕﻲ ﺩﺭ ﭘﻲ ﺭﻭﺯﻱ‬
‫ﺧﻮﺩ ﻣﻲﮔﺮﺩﻧﺪ ﻭ ﺑﺂﺩﻣﻴﺎﻥ ﻧﻪ ﻣﮋﺩﻩ ﺭﺳﺎﻧﻨﺪ ﻭ ﻧﻪ ﺁﮔﺎﻫﻲ ﺍﺯ ﻣﺮﮒ ﺩﻫﻨﺪ‪.‬‬
‫ﺧﺮﮔﻮﺵ ﭼﻬﺎﺭﭘﺎﻱ ﺑﺴﻴﺎﺭ ﺑﻲﺁﺯﺍﺭﻳﺴﺖ ﻭ ﺟﺰ ﺩﺭ ﭘﻲ ﺭﻭﺯﻱ ﺧﻮﺩ ﻧﮕﺮﺩﺩ‪ ،‬ﻭ ﺑﻬﺮﺣﺎﻝ ﺑﺴﻴﺎﺭ ﺑﻬﺘﺮ ﺍﺯ ﮔﺮﮒ ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﻋﻄﺴﻪ ﻭ ﺳﺮﻓﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﺗﻦ ﺁﺩﻣﻴﺴﺖ ﻭ ﻛﻤﺘﺮﻳﻦ ﺑﻬﻤﺒﺴﺘﮕﻲ ﻣﻴﺎﻧﻪ ﺍﻳﻨﻬﺎ ﺑﺎ ﺩﺳﺘﮕﺎﻩ ﺧﺪﺍ ﻧﻤﻲﺑﺎﺷﺪ ﻭ ﻧﺘﻮﺍﻧﺪ‬
‫ﺑﻮﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺍﺳﺘﺨﺎﺭﻩ ﻧﻮﺷﺘﻴﻢ ﺧﺪﺍ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﻧﻴﻚ ﻭ ﺑﺪ ﻛﺎﺭﻫﺎ ﺧﺮﺩ ﺭﺍ ﺑﺂﺩﻣﻲ ﺩﺍﺩﻩ‪ ،‬ﻧﻪ ﻋﻄﺴﻪ ﻭ ﻳﺎ ﺳﺮﻓﻪ ﺭﺍ‪.‬‬
‫ﺑﭽﻪ ﻧﻮﺯﺍﺩ ﻭ ﻋﺮﻭﺱ ﻧﻮﺁﻣﺪﻩ ﺍﺯ ﺭﺍﻩ ﺧﻮﺷﻘﺪﻣﻲ ﻳﺎ ﺑﺪﻗﺪﻣﻲ ﻣﺎﻳﻪ ﻧﻴﻜﻲ ﻳﺎ ﺑﺪﻱ ﻛﺎﺭ ﻛﺴﻲ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻭﻟﻲ ﻫﻤﻴﻦ ﭘﻨﺪﺍﺭ‬
‫ﺷﻮﻡ ﺩﺷﻤﻨﻲ ﺑﻤﻴﺎﻥ ﺍﻧﺪﺍﺧﺘﻪ ﻣﺎﻳﻪ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪.‬‬
‫ﻳﻜﺎﻳﻜﺸﺎﻥ ﭼﻪ ﺑﺸﻤﺎﺭﻳﻢ‪ .‬ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﻧﺘﻴﺠﻪ ﻧﺎﺩﺍﻧﻴﺴﺖ‪ .‬ﭼﻮﻥ ﺍﻧﮕﻴﺰﻩ ﻛﺎﺭﻫﺎ ﻭ ﺳﺮﭼﺸﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﺩﻝ ﺑﺎﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ‬
‫ﺑﺴﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﻛﺴﻲ ﻫﻢ ﺑﺠﻠﻮﮔﻴﺮﻱ ﻧﻜﻮﺷﻴﺪﻩ ﺑﺪﻳﻨﺴﺎﻥ ﺭﻳﺸﻪ ﺩﻭﺍﻧﻴﺪﻩ‪.‬‬
‫ﺑﻪ ﭘﻨﺪﺍﺭﻫﺎﻳﻲ ﻛﻪ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﺍﻥ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩﺍﻧﺪ ﺑﺎﻭﺭ ﻣﺮﺩﻡ ﺑﻴﺸﺘﺮ ﻣﻲﺑﺎﺷﺪ‪ .‬ﭼﻮﻥ ﺑﻨﺎﻡ ﺩﺍﻧﺶ ﻣﻲﺑﺎﺷﺪ ﻭ ﺍﺯ ﺭﻭﻱ ﻛﺘﺎﺏ‬
‫ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ ﮔﻤﺎﻥ ﺩﻳﮕﺮ ﻛﻤﺘﺮ ﻣﻲﺑﺮﻧﺪ‪ .‬ﻭﻟﻲ ﻣﻲ ﺑﺎﻳﺪﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﺑﻴﭙﺎ ﺍﻧﺪﺭ ﺑﻴﭙﺎﺳﺖ‪.‬‬
‫ﺩﺭ ﺁﺳﻤﺎﻥ ﻧﻪ ﻛﮋﺩﻣﻲ ﻫﺴﺖ ﻭ ﻧﻪ ﻣﺎﻩ ﺩﺭ ﺁﻥ ﺑﺎﺷﺪ‪ .‬ﺩﻭﺍﺯﺩﻩ ﺑﺮﺟﻲ ﻛﻪ ﻣﻲﻧﺎﻣﻨﺪ ﺩﺍﺳﺘﺎﻧﺶ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﻓﻀﺎﻱ ﺑﻲﭘﺎﻳﺎﻥ‬
‫ﻛﻪ ﺑﺪﻳﺪﻩﻫﺎ ﻫﻤﭽﻮﻥ ﻃﺎﻕ ﻛﺒﻮﺩﻱ ﻣﻲﻧﻤﺎﻳﺪ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺩﺭ ﺁﻥ ﻣﻴﺨﻜﻮﺏ ﭘﻨﺪﺍﺷﺘﻪ ﻣﻴﺸﻮﻧﺪ‪ ،‬ﭼﻮﻥ ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﺳﺘﺎﺭﮔﺎﻥ‬
‫ﮔﺮﺩﻧﺪﻩ ﻣﻴﮕﺮﺩﻧﺪ‪ ،‬ﻭ ﻫﺮ ﺯﻣﺎﻥ ﺟﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺳﺘﺎﺭﮔﺎﻥ ﻋﻮﺽ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺳﺘﺎﺭﻩ ﺷﻨﺎﺳﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺑﺮﺍﻱ ﻧﺸﺎﻥ ﺩﺍﺩﻥ‬
‫ﺟﺎﻳﮕﺎﻩ ﺍﻳﻨﺎﻥ‪ ،‬ﻛﻤﺮﺑﻨﺪ ﻣﺎﻧﻨﺪﻱ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺁﻥ ﻃﺎﻕ ﻛﺒﻮﺩ )ﻳﺎ ﺑﮕﻔﺘﻪ ﻣﺮﺩﻡ ﺁﺳﻤﺎﻥ( ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻪ ﻭ ﺁﻧﺮﺍ ﺑﺪﻭﺍﺯﺩﻩ ﺑﺨﺶ ﻛﺮﺩﻩ‪ ،‬ﻭ‬
‫ﺑﻬﺮ ﻛﺪﺍﻡ ﻧﺎﻣﻲ ﺍﺯ ﺑﺮﻩ ﻭ ﮔﺎﻭ ﻭ ﺷﻴﺮ ﻭ ﻛﮋﺩﻡ ﻭ ﺩﻟﻮ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﻣﻲﺷﻮﺩ‪» :‬ﻗﻤﺮ ﺩﺭ ﻋﻘﺮﺏ ﺍﺳﺖ« ﺑﺮﺍﻱ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺟﺎﻳﮕﺎﻩ ﻣﺎﻩ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﻭﮔﺮﻧﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺩﺭ ﺁﺳﻤﺎﻥ‬
‫ﻛﮋﺩﻣﻲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺁﻥ ﺑﺮﺝ ﺟﺰ ﺍﻧﮕﺎﺭﻱ ﻧﻤﻲﺑﺎﺷﺪ‪ .‬ﻣﺎﻩ ﻧﻴﺰ ﻫﺰﺍﺭﻫﺎ ﻓﺮﺳﻨﮓ ﺍﺯ ﺁﻥ ﺩﻭﺭ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺑﻮﺩﻥ ﻣﺎﻩ ﺩﺭ‬
‫ﻓﻼﻥ ﺑﺮﺝ ﭼﻪ ﻫﻨﺎﻳﺶ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺍﻳﻨﺠﻬﺎﻧﻲ ﺗﻮﺍﻧﺪ ﺩﺍﺷﺖ؟!‪ ..‬ﭼﺮﺍ ﺑﺎﻳﺪ ﺩﺭ ﺁﻧﻬﻨﮕﺎﻡ ﺑﻜﺎﺭﻫﺎﻳﻲ ﻧﭙﺮﺩﺍﺧﺖ؟!‪ ..‬ﺁﻳﺎ ﺟﺰ ﺯﻭﺭﮔﻮﻳﻲ‬
‫ﻭ ﺑﻴﺸﺮﻣﻲ ﭼﻪ ﺩﻟﻴﻠﻲ ﺑﺎﻳﻨﻬﺎ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟!‪..‬‬
‫‪٣٦‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻲﺷﺮﻣﻲ ﺷﮕﻔﺘﻲ ﺍﺯ ﻧﺼﻴﺮﺍﻟﺪﻳﻦ ﻃﻮﺳﻲ ﺳﺮﺯﺩﻩ ﻛﻪ ﺑﺎﻳﺪ ﻫﻤﭽﻮﻥ ﺩﻳﮕﺮ ﺑﺪﻧﻬﺎﺩﻳﻬﺎﻱ ﺍﻭ ﺑﻴﺎﺩﻫﺎ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪.‬‬
‫ﺍﻳﻦ ﻣﺮﺩ ﺧﻮﺩ ﺑﺴﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﺑﺎﻭﺭﻱ ﻧﻤﻲﺩﺍﺷﺘﻪ ﻭ ﺑﻬﻤﻴﻦ ﻋﻨﻮﺍﻥ ﺑﻬﻨﮕﺎﻣﻴﻜﻪ ﻫﻼﻛﻮ ﺍﺯ ﻫﻤﺪﺍﻥ ﺁﻫﻨﮓ ﺭﻓﺘﻦ ﺑﺸﻬﺮ ﺑﻐﺪﺍﺩ ﻛﺮﺩﻩ‬
‫ﺑﻮﺩ ﻭ ﻣﻨﺠﻤﻲ ﺑﺎ ﺑﻬﺎﻧﻪﻫﺎﻳﻲ ﻣﻲﻛﻮﺷﻴﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﺭﻓﺘﻦ ﺑﺎﺯ ﺩﺍﺭﺩ‪ ،‬ﺍﻳﻨﻤﺮﺩ ﺑﺎ ﺍﻭ ﺩﺭ ﭘﻴﺶ ﻫﻼﻛﻮ ﺑﺴﺨﻦ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺩﻟﻴﻠﻬﺎ ﺑﻪ ﺑﻴﭙﺎﻳﻲ‬
‫ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﻳﺎﺩ ﻛﺮﺩ ﻭ ﻫﻼﻛﻮ ﺭﺍ ﺑﺮﻓﺘﻦ ﻭﺍﺩﺍﺷﺖ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺧﻮﺩ ﺍﻭ ﻛﺘﺎﺏ ﺩﺭ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﻧﻮﺷﺘﻪ ﻭ ﺷﻌﺮﻫﺎﻳﻲ ﺳﺮﻭﺩﻩ‪:‬‬
‫ﻣﺎﻩ ﺑﺎﻳﺴﺖ ﺑﻮﺩ ﺩﺭ ﺑﻬﺮﺍﻡ‬ ‫ﮔﺮ ﻛﻨﻲ ﻣﻴﻞ ﺭﻓﺘﻦ ﺣﻤﺎﻡ‬
‫ﺑﭽﻴﺰﻳﻜﻪ ﺑﺎﻭﺭ ﻧﻤﻲﺩﺍﺷﺘﻪ ﺑﺮﺍﻱ ﺧﻮﺩﻧﻤﺎﻳﻲ ﻭ ﻳﺎ ﺑﻬﺮ ﮔﻤﺮﺍﻩ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻣﺮﺩﻡ ﻛﺘﺎﺏ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻮﺷﺘﻪ‪.‬‬
 ‫ﮔﻔﺘﺎﺭ ﭼﻬﺎﺭﻡ‬
‫ﺁﻳﺎ ﺩﺭ ﺧﻮﺍﺏ ﺁﻳﻨﺪﻩ ﺭﺍ ﺗﻮﺍﻥ ﺩﻳﺪ؟‪..‬‬
‫ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﮔﺮﻓﺘﺎﺭﻳﻬﺎﻱ ﻣﺮﺩﻣﺎﻥ ﺧﻮﺍﺏ ﺩﻳﺪﻧﺴﺖ‪ .‬ﺍﻧﺒﻮﻩ ﻣﺮﺩﻡ ﭼﻨﻴﻦ ﻣﻲﺩﺍﻧﻨﺪ ﻛﻪ ﭼﻴﺰﻫﺎﻳﻴﻜﻪ ﺩﺭ ﺧﻮﺍﺏ ﻣﻲﺑﻴﻨﻨﺪ‬
‫ﻼ ﺍﮔﺮ ﻛﺴﻲ ﺩﺭ ﺧﻮﺍﺏ ﻣﻲﺑﻴﻨﺪ ﻛﻪ ﺩﻧﺪﺍﻧﺶ ﻛﻨﺪﻩ ﺷﺪ ﻧﺸﺎﻥ ﺁﻧﺴﺖ ﻛﻪ‬
‫ﻧﺸﺎﻥ ﻛﺎﺭﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺩﺭ ﺑﻴﺪﺍﺭﻱ ﺭﺥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﻣﺜ ﹰ‬
‫ﻳﻜﻲ ﺍﺯ ﺧﻮﻳﺸﺎﻧﺶ ﺧﻮﺍﻫﺪ ﻣﺮﺩ‪ .‬ﺍﮔﺮ ﻳﻜﻲ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪ ﻣﻲﭘﺮﺩ ﻧﺸﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﺑﺴﻔﺮ ﺧﻮﺍﻫﺪ ﺭﻓﺖ ﻳﺎ ﺑﺠﺎﻳﮕﺎﻩ ﺑﻠﻨﺪﻱ‬
‫ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ‪.‬‬
‫ﭼﻨﻴﻦ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺁﺩﻣﻴﺎﻥ ﺍﺯ ﺭﻭﺯﻱ ﻛﻪ ﺑﻮﺩﻩﺍﻧﺪ ﺍﻳﻦ ﺑﺎﻭﺭ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍﺏ ﻣﻲﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﻭ ﺍﻳﻨﺴﺖ ﻣﺎ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ‬
‫ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﺗﻮﺭﻳﺖ ﻭ ﻛﺘﺎﺑﻬﺎﻱ ﺑﺎﺳﺘﺎﻥ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻣﻲﻳﺎﺑﻴﻢ‪.‬‬
‫ﻭﻟﻲ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺧﻮﺍﺏ ﻳﺎ ﻧﻤﻮﺩﻫﺎﻳﻲ ﻛﻪ ﭘﺲ ﺍﺯ ﺧﻮﺍﺑﻴﺪﻥ‪ ،‬ﺁﺩﻣﻲ ﺭﺍ ﭘﻴﺪﺍ ﺷﻮﺩ ﺑﻴﺸﺘﺮ ﺩﻧﺒﺎﻟﻪ ﺍﻧﺪﻳﺸﻪﻫﺎﻳﻴﺴﺖ ﻛﻪ ﭘﻴﺶ ﺍﺯ‬
‫ﺧﻮﺍﺏ ﺩﺭ ﺳﺮ ﻣﻲﺩﺍﺷﺘﻪ‪ .‬ﺑﺎﺭﻫﺎ ﺭﺥ ﺩﻫﺪ ﻛﻪ ﻛﺴﻲ ﺩﺍﺳﺘﺎﻧﻲ ﺭﺍ ﻛﻪ ﺳﺮﺷﺐ ﺷﻨﻴﺪﻩ ﻭ ﻳﺎ ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺩﺭ ﺧﻮﺍﺏ ﻫﻤﺎﻥ ﺭﺍ‬
‫ﺑﻴﻨﺪ‪ .‬ﻛﺴﻲ ﻛﻪ ﻳﻚ ﺟﺴﺘﺎﺭ ﺩﺷﻮﺍﺭﻱ ﺭﺍ ﺑﺎﻧﺪﻳﺸﻪ ﺳﭙﺎﺭﺩﻩ ﻭ ﺩﺭ ﺩﻝ ﺁﻧﺮﺍ ﺩﻧﺒﺎﻝ ﻣﻲﻛﻨﺪ‪ ،‬ﺍﮔﺮ ﺩﺭ ﻫﻤﺎﻥ ﺣﺎﻝ ﺧﻮﺍﺑﺶ ﮔﻴﺮﺩ ﭼﻪ‬
‫ﺑﺴﺎ ﻛﻪ ﺩﺭ ﺧﻮﺍﺏ ﻫﻢ ﺁﻥ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﺪ‪ ،‬ﻭ ﭼﻪ ﺑﺴﺎ ﻛﻪ ﺑﻪ ﻧﺘﻴﺠﻪﻫﺎﻱ ﺩﺭﺳﺘﻲ ﺭﺳﺪ‪ .‬ﺍﻳﻦ ﺭﺍ ﻣﻦ ﺧﻮﺩ ﺑﺎﺭﻫﺎ ﺁﺯﻣﻮﺩﻩﺍﻡ‪.‬‬
‫ﮔﺎﻫﻲ ﻧﻴﺰ ﺧﻮﺍﺏ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺁﺩﻣﻲ ﺩﻳﺪﻩ ﻭ ﻳﺎ ﺷﻨﻴﺪﻩ ﻭ ﭼﻨﺎﻧﺴﺖ ﻛﻪ ﺩﺭ ﺑﻴﺪﺍﺭﻱ ﺁﻥ ﺭﺍ ﺑﻴﺎﺩ ﻧﻤﻲﺁﻭﺭﺩ‪ ،‬ﻭﻟﻲ ﺩﺭ‬
‫ﺧﻮﺍﺏ ﺑﺨﻮﺩ ﭘﺪﻳﺪﺍﺭ ﻣﻲﮔﺮﺩﺩ‪ .‬ﭼﻪ ﺑﺴﺎ ﭼﻨﺪ ﭼﻴﺰ ﺟﺪﺍﮔﺎﻧﻪ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ‪ ،‬ﻧﻤﻮﺩ ﺑﺲ ﺷﮕﻔﺘﻲ ﭘﻴﺪﺍ ﻛﻨﺪ‪ .‬ﺑﻮﻳﮋﻩ ﺍﮔﺮ ﻛﺴﻲ ﺭﺍ‬
‫ﺗﺮﺱ ﻳﺎ ﺍﻧﺪﻭﻩ ﺳﺨﺘﻲ ﺭﻭ ﺩﺍﺩﻩ ﻛﻪ ﺧﻮﺍﺑﻬﺎﻳﺶ ﻫﺮﭼﻪ ﭘﺮﻳﺸﺎﻧﺘﺮ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﻳﻜﺮﺷﺘﻪ ﺧﻮﺍﺑﻬﺎﻳﻲ ﻧﻴﺰ ﻧﺘﻴﺠﻪ ﺧﻮﺍﻫﺸﻬﺎ ﻭ ﺳﻬﺸﻬﺎﻱ ﺗﻨﻲ ﺁﺩﻣﻴﺴﺖ‪ .‬ﻣﺮﺩﺍﻧﻲ ﻛﻪ ﺧﻮﺍﻫﺎﻱ ﺯﻧﺎﻧﻨﺪ ﺑﺎﺭﻫﺎ ﺩﺭ ﺧﻮﺍﺏ ﺯﻥ ﺑﻴﻨﻨﺪ‪.‬‬
‫ﻛﺴﻲ ﻛﻪ ﺑﻴﻜﻲ ﺧﺸﻤﻨﺎﻛﺴﺖ ﺑﺎﺭﻫﺎ ﺩﺭ ﺧﻮﺍﺏ ﺑﺎ ﺍﻭ ﺑﻪ ﭘﻴﻜﺎﺭ ﭘﺮﺩﺍﺯﺩ‪.‬‬
‫ﺑﻴﺸﺘﺮ ﺧﻮﺍﺑﻬﺎ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ )ﺍﮔﺮ ﺩﺍﻧﺸﻬﺎ ﺑﭙﺬﻳﺮﺩ( ﻣﺎ ﺩﻭﺭ ﻧﻤﻲﺩﺍﻧﻴﻢ ﻛﻪ ﻛﺴﺎﻧﻲ ﺧﻮﺍﺏ ﺭﺍﺳﺘﻲ ﻫﻢ ﺑﺒﻴﻨﻨﺪ‪.‬‬
‫ﺩﻭﺭ ﻧﻤﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺁﺩﻣﻴﺎﻥ )ﻳﺎ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﺎﻥ( ﻳﻚ ﻧﻴﺮﻭﻱ ﻧﻬﺎﻧﻲ ﺑﺮﺍﻱ ﺩﺭﻳﺎﻓﺖ ﭘﻴﺸﺂﻣﺪﻫﺎﻱ ﻧﺰﺩﻳﻚ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻧﻴﺮﻭ‬
‫ﮔﺎﻫﻲ ﺩﺭ ﺧﻮﺍﺏ ﺑﻜﺎﺭ ﺍﻓﺘﺪ‪.‬‬
‫ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺍﻳﻨﮕﻮﻧﻪ ﺧﻮﺍﺏ )ﺍﮔﺮ ﺑﺎﺷﺪ( ﺍﺯ ﺻﺪ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﻫﺰﺍﺭ ﻳﻜﻴﺴﺖ‪ .‬ﺁﻧﮕﺎﻩ ﺧﻮﺍﺏ ﻛﻪ ﺭﺍﺳﺖ ﻭ ﻧﺎﺭﺍﺳﺖ‪ ،‬ﻫﺮ ﺩﻭ‬
‫ﺗﻮﺍﻧﺪ ﺩﺭﺁﻣﺪ ﭼﻪ ﺩﻟﮕﺮﻣﻲ ﺑﺂﻥ ﺗﻮﺍﻥ ﺩﺍﺷﺖ؟!‪ ..‬ﭼﻨﻴﻦ ﺍﻧﮕﺎﺭﻳﺪ ﻛﺴﻲ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﻓﻼﻥ ﺧﻮﻳﺸﺎﻭﻧﺪ ﺍﻭ ﺍﺯ ﺳﻔﺮ ﺁﻣﺪﻩ‪ ،‬ﺁﻳﺎ‬
‫ﺗﻮﺍﻥ ﺑﻴﮕﻤﺎﻥ ﺑﻮﺩ ﻛﻪ ﺧﻮﺍﺏ ﺭﺍﺳﺘﺴﺖ ﻭ ﺁﻥ ﺧﻮﻳﺸﺎﻭﻧﺪ ﺍﺯ ﺳﻔﺮ ﺧﻮﺍﻫﺪ ﺁﻣﺪ؟!‪ ..‬ﻧﻪ ﺁﻧﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺑﻴﻮﺳﻴﺪ ﻭ ﺩﻳﺪ ﻛﻪ ﺁﻳﺎ ﺍﻭ‬
‫ﻣﻲﺁﻳﺪ ﻭ ﻳﺎ ﻧﻪ‪ ،‬ﻭ ﺁﻧﮕﺎﻩ ﺭﺍﺳﺖ ﻳﺎ ﻧﺎﺭﺍﺳﺖ ﺑﻮﺩﻥ ﺧﻮﺍﺏ ﺭﺍ ﺩﺍﻧﺴﺖ؟!‪ ..‬ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﭼﻪ ﺍﺭﺟﻲ ﺗﻮﺍﻧﺪ ﺩﺍﺷﺖ؟!‪ ..‬ﻳﻜﻤﺮﺩ‬
‫ﺧﺮﺩﻣﻨﺪ ﭼﻪ ﺩﻝ ﺑﺎﻳﻦ ﺗﻮﺍﻧﺪ ﺑﺴﺖ؟!‪..‬‬
‫ﺍﻳﻨﻬﺎﺳﺖ ﺁﻧﭽﻪ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍﺏ ﻣﻲﺩﺍﻧﻴﻢ‪ .‬ﻣﺎ ﻧﻤﻲﺩﺍﻧﻴﻢ ﺧﻮﺍﺏ ﭼﮕﻮﻧﻪ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ؟!‪ ..‬ﻧﻤﻲﺩﺍﻧﻴﻢ ﺁﻧﭽﻪ ﻣﻲﺧﻮﺍﺑﺪ ﺟﺎﻥ‬
‫ﻳﺎ ﺭﻭﺍﻥ ﺁﺩﻣﻴﺴﺖ‪ .‬ﺑﺎﻳﺪ ﺍﻳﻦ ﺭﺍﺯﻫﺎ ﺭﺍ ﺩﺍﻧﺸﻬﺎ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﻣﺎ ﺍﻳﻦ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺑﺨﻮﺍﺏ ﺍﺭﺟﻲ ﻧﺘﻮﺍﻥ ﮔﺰﺍﺷﺖ ﻭ ﺑﺎﻭﺭﻱ ﺑﺂﻥ‬
‫ﻧﺘﻮﺍﻥ ﺩﺍﺷﺖ‪.‬‬
‫ﻭﻟﻲ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻧﺒﻮﻩ ﻣﺮﺩﻣﺎﻥ ﺑﺨﻮﺍﺏ ﺍﺭﺝ ﮔﺰﺍﺭﻧﺪ ﻭ ﻫﺮ ﺧﻮﺍﺑﻲ ﻛﻪ ﺷﺒﺎﻧﻪ ﺩﻳﺪﻧﺪ ﺭﻭﺯﺍﻧﻪ ﺑﺎﺯ ﮔﻮﻳﻨﺪ ﻛﻪ ﺧﻮﺩ ﻳﺎ‬
‫ﺩﻳﮕﺮﻱ ﺑﻪ ﮔﺰﺍﺭﺵ )ﺗﻌﺒﻴﺮ( ﭘﺮﺩﺍﺯﺩ ﻭ ﻣﻌﻨﻲﻫﺎ ﺍﺯ ﺁﻥ ﺩﺭﺁﻭﺭﺩ‪ .‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﺎﻥ ﺧﻮﺍﺑﻬﺎ ﺩﻳﺪﻥ ﻭ ﻣﻌﻨﻲﻫﺎ ﺑﺂﻥ ﺩﺍﺩﻥ ﺭﺍ ﻋﻨﻮﺍﻧﻲ‬
‫‪٣٨‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺑﺮﺍﻱ ﺧﻮﺩﺳﺘﺎﻳﻲ ﻭ ﻓﺰﻭﻧﻲ ﻓﺮﻭﺷﻲ ﺳﺎﺧﺘﻪ ﭼﻨﻴﻦ ﮔﻮﻳﻨﺪ‪» :‬ﻣﻦ ﺧﻮﺍﺑﻢ ﺭﺍﺳﺖ ﺩﺭﻣﻲﺁﻳﺪ‪ .‬ﻣﻦ ﺩﻟﻢ ﭘﺎﻛﺴﺖ«‪ .‬ﺑﺎﺭﻫﺎ ﺍﻳﻦ ﺩﻋﻮﻱ ﺍﺯ‬
‫ﻛﺴﺎﻥ ﺁﻟﻮﺩﻩ ﻭ ﺑﺪﻛﺎﺭ ﺷﻨﻴﺪﻩ ﮔﺮﺩﻳﺪﻩ‪.‬‬
‫ﺑﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺯﻧﺎﻥ ﺑﺨﻮﺍﺏ ﺍﺭﺝ ﮔﺰﺍﺭﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺍﮔﺮ ﺻﺪ ﺧﻮﺍﺏ ﺑﺒﻴﻨﻨﺪ ﻭ ﺩﺭﻭﻍ ﺩﺭﺁﻳﺪ ﻓﺮﺍﻣﻮﺵ ﻛﻨﻨﺪ‪ ،‬ﻭ ﻫﻤﺎﻧﻜﻪ‬
‫ﻳﻚ ﺧﻮﺍﺏ ﺭﺍﺳﺖ ﺩﺭﺁﻣﺪ ﻭ ﻳﺎ ﺭﺍﺳﺖ ﭘﻨﺪﺍﺷﺘﻨﺪ ﻫﻤﺎﻥ ﺭﺍ ﺩﺳﺘﺎﻭﻳﺰﻱ ﺳﺎﺯﻧﺪ ﻭ ﺩﺭ ﺩﺳﺖ ﺧﻮﺩ ﺩﻟﻴﻞ ﮔﻴﺮﻧﺪ‪.‬‬
‫ﺑﺴﻴﺎﺭﻱ ﻧﻴﺰ ﺧﻮﺍﺑﻲ ﺭﺍ ﻛﻪ ﺩﻳﺪﻩﺍﻧﺪ ﻭ ﺧﻮﺩ ﭼﻴﺰﻫﺎﻱ ﺑﻲﺍﺭﺝ ﻭ ﭘﺮﻳﺸﺎﻧﻲ ﺑﻮﺩﻩ ﭘﻴﺮﺍﻳﻪﻫﺎ ﺑﺂﻥ ﺑﻨﺪﻧﺪ ﻭ ﺩﺭﻭﻏﻬﺎﻳﻲ ﺍﻓﺰﺍﻳﻨﺪ ﺗﺎ‬
‫ﻳﻜﭽﻴﺰ ﺑﺴﺎﻣﺎﻥ ﻭ ﺩﺭﺳﺘﻲ ﻧﺸﺎﻥ ﺩﻫﻨﺪ‪.‬‬
‫ﺑﺴﻴﺎﺭﻱ ﻧﻴﺰ ﻫﺮ ﺩﺍﺳﺘﺎﻧﻲ ﻛﻪ ﺭﺥ ﺩﻫﺪ ﭼﻨﻴﻦ ﮔﻮﻳﻨﺪ‪ :‬ﻣﻦ ﻣﻲﺩﺍﻧﺴﺘﻢ ﻛﻪ ﺭﺥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪ .‬ﺧﻮﺍﺑﺶ ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩﻡ«‪.‬‬
‫ﺍﮔﺮ ﺩﺭ ﻧﺸﺴﺘﻲ ﻳﻜﻲ ﺧﻮﺍﺑﻲ ﺑﺎﺯﮔﻮﻳﺪ‪ ،‬ﺩﻳﮕﺮﺍﻥ ﺑﻬﻮﺱ ﺍﻓﺘﺎﺩﻩ ﺧﻮﺍﺑﻬﺎ ﺳﺎﺯﻧﺪ ﻭ ﮔﻮﻳﻨﺪ‪ ،‬ﻭ ﻫﺮﻳﻜﻲ ﻛﻮﺷﺪ ﻛﻪ ﺧﻮﺍﺏ ﺍﻭ‬
‫ﺷﮕﻔﺘﺮ ﻭ ﺍﺭﺟﺪﺍﺭﺗﺮ ﺑﺎﺷﺪ‪.‬‬
‫ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﻳﻜﻲ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺑﻪ ﺭﮒ ﺳﺴﺖ ﺁﺩﻣﻲ ﺑﺮﻣﻲﺧﻮﺭﺩ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﺑﺴﺖ‪ ،‬ﻭ ﻫﺮﻛﺴﻲ ﻫﺮﭼﻪ‬
‫ﺧﻮﺩﺧﻮﺍﻫﺘﺮ ﻭ ﺳﺴﺖ ﺧﺮﺩﺗﺮ‪ ،‬ﺩﻟﺒﺴﺘﮕﻴﺶ ﺑﺨﻮﺍﺏ ﺩﻳﺪﻥ ﻭ ﺧﻮﺍﺏ ﮔﻔﺘﻦ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ‪.‬‬
‫ﻛﺴﺎﻧﻲ ﻧﻴﺰ ﭼﻨﻴﻦ ﭘﻨﺪﺍﺭﻧﺪ ﻛﻪ ﻣﺮﺩﮔﺎﻥ ﺑﺨﻮﺍﺏ ﺁﺩﻣﻲ ﺁﻳﻨﺪ ﻭ ﺑﺎ ﺍﻭ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ﻭ ﻫﺮﭼﻪ ﮔﻔﺘﻨﺪ ﺭﺍﺳﺖ ﺑﺎﺷﺪ‪ .‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬
‫ﻣﻼﻳﺎﻥ ﺍﻣﺎﻣﺎﻧﺮﺍ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﺍﺯ ﺁﻧﺎﻥ ﭘﺮﺳﺸﻬﺎ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﭼﻨﻴﻦ ﻣﻲﺩﺍﻧﻨﺪ ﻛﻪ ﭼﻮﻥ ﺷﻴﻄﺎﻥ ﻧﺘﻮﺍﻧﺪ ﺭﻭﻳﻪ ﺍﻣﺎﻡ ﺑﺨﻮﺩ ﮔﻴﺮﺩ ﺁﻥ‬
‫ﺧﻮﺍﺑﻬﺎ ﺑﻴﮕﻤﺎﻥ ﺭﺍﺳﺖ ﺑﻮﺩﻩ ﻭ ﺧﻮﺩ ﺍﻣﺎﻣﺎﻥ ﺩﻳﺪﻩ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫ﻣﻲﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﺑﻴﭙﺎﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺧﻮﺍﺏ ﻧﻤﺎﻳﺎﻥ ﻣﻲﺷﻮﺩ ﺍﺯ ﭘﻨﺪﺍﺭ ﺧﻮﺩ ﺁﺩﻣﻴﺴﺖ‪ .‬ﺩﺭ ﺑﻴﺮﻭﻥ ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﻛﻪ‬
‫ﺍﻣﺎﻡ ﻳﺎ ﺷﻴﻄﺎﻥ ﺑﺎﺷﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻳﻜﻤﺮﺩ ﺑﺎ ﺧﺮﺩ ﺑﺎﻳﺪ ﺑﺨﻮﺍﺏ ﺍﺭﺝ ﻧﮕﺰﺍﺭﺩ ﻭ ﺩﺭ ﺑﻨﺪ ﺁﻥ ﻧﺒﺎﺷﺪ ﻭ ﺁﻧﭽﻪ ﺷﺐ ﺩﻳﺪﻩ ﺭﻭﺯ ﻓﺮﺍﻣﻮﺵ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﻭ‬
‫ﺍﮔﺮ ﻛﺴﻲ ﺧﻮﺍﺏ ﺭﻭﺷﻨﻲ ﺩﻳﺪ ﻭ ﺍﺯ ﺁﻥ ﻣﻌﻨﺎﻳﻲ ﻓﻬﻤﻴﺪ ﺑﻬﺘﺮ ﺍﺳﺖ ﭘﻮﺷﻴﺪﻩ ﺩﺍﺭﺩ ﺗﺎ ﺩﺳﺘﺎﻭﻳﺰ ﺑﺪﺳﺖ ﮔﺰﺍﻓﮕﻮﻳﺎﻥ ﻧﺪﻫﺪ‪.‬‬
‫ﺧﻮﺍﺑﮕﺰﺍﺭﻱ )ﺗﻌﺒﻴﺮ ﺧﻮﺍﺏ( ﻛﻪ ﺧﻮﺩ ﺩﺳﺘﮕﺎﻩ ﺩﻳﮕﺮﻳﺴﺖ ﻭ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﻛﺘﺎﺑﻬﺎﻱ ﺑﺴﻴﺎﺭ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻫﻤﭽﻨﺎﻥ ﺑﻴﭙﺎﺳﺖ‪.‬‬
‫ﺧﻮﺍﺏ ﻛﻪ ﺑﻴﭙﺎﺳﺖ ﮔﺰﺍﺭﺷﺶ ﺑﻴﭙﺎ ﺍﻧﺪﺭ ﺑﻴﭙﺎﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺯ ﻛﺠﺎﺳﺖ ﻛﻪ ﺍﮔﺮ ﻛﺴﻲ ﺩﺭ ﺧﻮﺍﺏ ﻓﻼﻥ ﭼﻴﺰ ﺭﺍ ـ ﺍﺯ ﺍﺳﺐ ﻭ ﺷﺘﺮ ﻭ‬
‫ﮔﺮﻣﺎﺑﻪ ﻭ ﺍﻧﮕﻮﺭ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ـ ﺩﻳﺪﻥ ﻓﻼﻥ ﻛﺎﺭ ـ ﺍﺯ ﺳﻔﺮ ﺭﻓﺘﻦ ﻭ ﭘﻮﻝ ﻳﺎﻓﺘﻦ ﻭ ﺷﺎﺩﻣﺎﻥ ﮔﺮﺩﻳﺪﻥ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ـ ﺭﻭﻱ‬
‫ﺩﻫﺪ؟!‪ ..‬ﺍﻳﻦ ﺑﻬﻤﺒﺴﺘﮕﻲ ﺍﺯ ﻛﺠﺎ ﭘﻴﺪﺍ ﺷﺪﻩ؟!‪..‬‬
‫ﺍﮔﺮ ﺑﻜﺘﺎﺑﻬﺎﻳﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺑﺎﺯﮔﺮﺩﻳﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﺟﺰ ﮔﺰﺍﻓﮕﻮﻳﻲ )ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮﻳﻢ‪ :‬ﺯﻭﺭﮔﻮﻳﻲ( ﺩﻟﻴﻠﻲ‬
‫ﻧﺪﺍﺭﺩ‪.‬‬
‫ﮔﺎﻫﻲ ﻛﺴﺎﻧﻲ ﺩﻋﻮﻱ ﺁﺯﻣﺎﻳﺶ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻭﻟﻲ ﺩﺭﻭﻍ ﻭ ﺑﻴﭙﺎﺳﺖ‪ .‬ﺭﻭﺯﻱ ﻛﺴﻲ ﻣﻲﮔﻔﺖ‪ :‬ﻣﻦ ﺁﺯﻣﻮﺩﻩﺍﻡ ﻫﺮﮔﺎﻩ ﻛﻪ ﺩﺭ‬
‫ﺧﻮﺍﺏ ﺩﻳﺪﻡ ﻣﻲ ﭘﺮﻡ ﺑﺴﻔﺮ ﺭﻭﻡ‪ .‬ﺩﻳﮕﺮﻱ ﮔﻔﺖ‪ :‬ﻣﻦ ﺑﺎﺭﻫﺎ ﺩﻳﺪﻩﺍﻡ ﻣﻲﭘﺮﻡ ﻭ ﺑﺴﻔﺮ ﻧﺮﻓﺘﻪ ﺍﻡ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﺑﮕﻔﺘﻪ ﻛﺴﺎﻥ ﺑﺎﻭﺭﻱ ﻧﺘﻮﺍﻥ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻨﻬﻢ ﺍﺯ ﺟﺎﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺩﺭﻭﻍ ﻧﮕﻮﻳﺎﻥ ﻧﻴﺰ ﺩﺭﻭﻍ ﮔﻮﻳﻨﺪ‪ .‬ﺑﺴﻴﺎﺭ ﻛﺴﺎﻧﻲ‬
‫ﺧﻮﺩ ﺭﺍ ﻧﻴﺰ ﻓﺮﻳﺐ ﺩﻫﻨﺪ‪.‬‬
‫‪٣٩‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺍﺯ ﺧﻮﺍﺏ ﻧﻴﺰ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭ ﭘﺪﻳﺪ ﺁﻳﺪ‪ :‬ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ ﺑﻨﺪ ﺁﻥ ﺑﺎﺷﻨﺪ ﮔﺎﻫﻲ ﺑﻲﻫﻴﭻ ﺷﻮﻧﺪﻱ ﺍﻧﺪﻫﻨﺎﻙ ﺑﺎﺷﻨﺪ ﻭ ﮔﺎﻫﻲ‬
‫ﺷﺎﺩﻣﺎﻥ ﮔﺮﺩﻧﺪ‪ .‬ﻫﻨﮕﺎﻣﻲ ﺍﻣﻴﺪﻫﺎﻱ ﺑﻴﺠﺎ ﺑﻨﺪﻧﺪ‪ ،‬ﺯﻣﺎﻧﻲ ﺑﻴﻤﻬﺎﻱ ﺑﻴﺠﺎ ﺩﺍﺭﻧﺪ‪ .‬ﺑﺸﻮﻧﺪ ﻳﻚ ﺧﻮﺍﺏ ﭘﺮﻳﺸﺎﻧﻲ ﺑﺎﻳﻦ ﻭ ﺁﻥ ﺑﺪﮔﻤﺎﻥ‬
‫ﺑﺎﺷﻨﺪ‪.‬‬
‫ﺩﺭﺁﻏﺎﺯ ﺟﻮﺍﻧﻴﻢ ﺩﻭﺳﺘﻲ ﻣﻲﺩﺍﺷﺘﻢ ﻛﻤﺘﺮ ﺭﻭﺯﻱ ﺑﺤﺎﻝ ﺳﺎﺩﻩﺍﺵ ﻣﻲﻳﺎﻓﺘﻢ‪ .‬ﻳﻜﺮﻭﺯ ﺷﺎﺩﻳﻬﺎ ﻣﻲﻧﻤﻮﺩﻱ‪ .‬ﻳﻜﺮﻭﺯ ﺩﻟﺘﻨﮕﻴﻬﺎ‬
‫ﻧﺸﺎﻥ ﺩﺍﺩﻱ‪ .‬ﺭﻭﺯﻱ ﺑﺎﺯ ﺍﻧﺪﻭﻫﻨﺎﻙ ﻣﻲﺑﻮﺩ‪ .‬ﭼﮕﻮﻧﮕﻲ ﺭﺍ ﭘﺮﺳﻴﺪﻡ‪ .‬ﮔﻔﺖ‪» :‬ﻣﻦ ﻫﺮ ﺷﺒﻲ ﻛﻪ ﺩﺭ ﺧﻮﺍﺏ ﺍﻧﮕﻮﺭ ﺳﻴﺎﻩ ﺑﻴﻨﻢ‬
‫ﻓﺮﺩﺍﻳﺶ ﺍﻧﺪﻭﻫﻲ ﺑﻤﻦ ﺭﺳﺪ‪ .‬ﺩﻳﺸﺐ ﻧﻴﺰ ﺍﻧﮕﻮﺭ ﺳﻴﺎﻩ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩﺍﻡ ﻭ ﺍﻣﺮﻭﺯ ﺩﻟﮕﻴﺮ ﻣﻲﺑﺎﺷﻢ«‪ .‬ﮔﻔﺘﻢ‪ :‬ﺍﻧﮕﻮﺭ ﺳﻴﺎﻫﻲ ﻛﻪ‬
‫ﺷﺐ ﺩﺭ ﺧﻮﺍﺏ ﺑﻴﻨﻴﺪ ﺑﺎ ﺍﻧﺪﻭﻫﻨﺎﻛﻲ ﺭﻭﺯ ﭼﻪ ﺑﻬﻤﺒﺴﺘﮕﻲ ﺩﺭ ﻣﻴﺎﻥ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟!‪ ..‬ﺁﻳﺎ ﻛﺪﺍﻡ ﺩﺍﻧﺸﻲ ﺍﻳﻦ ﺭﺍ ﻣﻲ ﭘﺬﻳﺮﺩ؟!‪ ..‬ﮔﻔﺖ‪:‬‬
‫»ﻣﻦ ﺁﺯﻣﻮﺩﻩﺍﻡ ﻭ ﻣﻲﺑﻴﻨﻴﺪ ﻛﻪ ﭼﻮﻥ ﺩﻳﺸﺐ ﺑﺎﺯ ﺍﻧﮕﻮﺭ ﺳﻴﺎﻩ ﺩﻳﺪﻩﺍﻡ ﺍﻣﺮﻭﺯ ﺍﻧﺪﻭﻫﻨﺎﻛﻢ«‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﻪ ﺩﺭ ﺷﮕﻔﺖ ﺷﺪﻡ ﻭ ﺑﻨﺎﺩﺍﻧﻴﺶ ﺩﻟﻢ ﺳﻮﺧﺖ‪ .‬ﮔﻔﺘﻢ‪ :‬ﺍﮔﺮ ﻧﻴﻚ ﺍﻧﺪﻳﺸﻴﺪ ﺍﻳﻦ ﺍﻧﺪﻭﻩ ﺷﻤﺎ ﻧﺘﻴﺠﻪ ﺁﻥ ﭘﻨﺪﺍﺭ‬
‫ﻏﻠﻄﺴﺖ ﻛﻪ ﻣﻲﺩﺍﺭﻳﺪ ﻭ ﻧﺘﻴﺠﻪ ﺧﻮﺍﺏ ﻳﺎ ﺍﻧﮕﻮﺭ ﺳﻴﺎﻩ ﻧﻴﺴﺖ‪ .‬ﺷﻤﺎ ﭼﻮﻥ ﭼﻨﻴﻦ ﭘﻨﺪﺍﺭﻱ ﻣﻲﺩﺍﺭﻳﺪ ﻫﺮ ﺯﻣﺎﻥ ﻛﻪ ﭼﻨﺎﻥ ﺧﻮﺍﺑﻲ‬
‫ﺩﻳﺪﻳﺪ )ﻭ ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﺑﺴﻴﺎﺭ ﻣﻴﺒﻴﻨﻴﺪ( ﺑﺨﻮﺩ ﺍﻧﺪﻭﻫﻨﺎﻙ ﻣﻲﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﺍﮔﺮ ﺁﻥ ﭘﻨﺪﺍﺭ ﺭﺍ ﺩﻭﺭ ﺍﻧﺪﺍﺯﻳﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﻛﻪ‬
‫ﺧﻮﺍﺏ ﻳﺎ ﺍﻧﮕﻮﺭ ﺳﻴﺎﻩ ﺭﺍ ﻫﻴﭻ ﮔﻨﺎﻫﻲ ﻧﻴﺴﺖ ﻭ ﺷﻤﺎ ﻧﻴﺰ ﺍﻧﺪﻭﻫﻨﺎﻙ ﻧﺨﻮﺍﻫﻴﺪ ﺑﻮﺩ‪.‬‬
‫ﺷﻌﺮﻱ ﻫﺴﺖ ﺳﺮﻭﺩﻩﺍﻧﺪ‪:‬‬
‫ﻳﻘﻴﻨﹰﺎ ﻣﻲﺭﺳﻲ ﺑﺮ ﭘﺎﺩﺷﺎﻫﻲ‬ ‫ﺍﮔﺮ ﺩﺭ ﺧﻮﺍﺏ ﺑﻴﻨﻲ ﻣﺮﻍ ﻭ ﻣﺎﻫﻲ‬
‫ﻫﺰﺍﺭﻫﺎ ﻛﺴﺎﻥ ﻓﺮﻳﺐ ﺍﻳﻦ ﺷﻌﺮ ﺭﺍ ﺧﻮﺭﺩﻩ ﭼﻮﻥ ﻣﺮﻍ ﻭ ﻣﺎﻫﻲ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻩ ﺑﻮﺩﻩﺍﻧﺪ ﭼﺸﻢ ﺑﺮﺍﻩ ﭘﺎﺩﺷﺎﻫﻲ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ ﻭ‬
‫ﺍﻣﻴﺪﻫﺎﻱ ﺑﻴﺠﺎﻱ ﺷﮕﻔﺘﻲ ﺑﺂﻳﻨﺪﻩ ﻣﻲﺑﺴﺘﻪﺍﻧﺪ ﻭ ﭼﻪ ﺑﺴﺎ ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﺧﻮﺩ ﺑﺎﺯ ﻣﻲﻣﺎﻧﺪﻩﺍﻧﺪ‪.‬‬
 ‫ﮔﻔﺘﺎﺭ ﭘﻨﺠﻢ‬
‫ﺁﻳﺎ ﺑﺎ ﻣﺮﺩﮔﺎﻥ ﮔﻔﺘﮕﻮ ﺗﻮﺍﻥ ﺩﺍﺷﺖ؟‪..‬‬
‫ﻳﻚ ﭘﻨﺪﺍﺭ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﺴﻴﺎﺭﻱ ﮔﺮﻓﺘﺎﺭﻧﺪ ﮔﻔﺘﮕﻮ ﺑﺎ ﻣﺮﺩﮔﺎﻧﺴﺖ‪ .‬ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﺍﺯ ﺍﺭﻭﭘﺎ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﭼﻴﺰﻳﺴﺖ ﺗﺎﺯﻩ ﺩﺭﺁﻣﺪﻩ‪.‬‬
‫ﺭﻭﺯﻱ ﺑﻮﺩﻩ ﻛﻪ ﻛﺎﻫﻨﺎﻥ ﻻﻑ ﺍﺯ ﮔﻔﺘﮕﻮ ﺑﺎ ﺧﺪﺍﻳﺎﻥ ﺯﺩﻧﺪﻱ‪ .‬ﺳﭙﺲ ﺯﻣﺎﻧﻲ ﺭﺳﻴﺪﻩ ﻛﻪ ﺟﻨﮕﻴﺮﺍﻥ ﺑﺎ ﺟﻦ ﻭ ﭘﺮﻱ ﺳﺨﻦ ﮔﻔﺘﻨﺪﻱ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺩﺭ ﺯﻣﺎﻥ ﺩﺍﻧﺸﻬﺎ ﭘﻨﺪﺍﺭﭘﺮﺳﺘﺎﻥ ﺩﺭ ﺩﻳﮕﺮﻱ ﺑﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺑﺎ ﺭﻭﺍﻧﻬﺎﻱ ﻣﺮﺩﮔﺎﻥ ﺑﮕﻔﺘﮕﻮ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ‪.‬‬
‫ﻣﺎ ﻧﻤﻲﺩﺍﻧﻴﻢ ﺍﻳﻦ ﺩﺭ ﺍﺭﻭﭘﺎ ﺍﺯ ﻛﻲ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﭼﮕﻮﻧﻪ ﭘﻴﺪﺍ ﺷﺪﻩ‪ .‬ﺍﻳﻦ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺳﻲ ﻭ ﭼﻬﻞ ﺳﺎﻝ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺩﺳﺘﮕﺎﻩ‬
‫ﺑﺰﺭﮔﻲ ﺑﺮﺍﻱ ﺁﻥ ﭼﻴﺪﻩ ﺷﺪﻩ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺑﺂﻥ ﮔﺮﻭﻳﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻣﻬﻨﺎﻣﻪﻫﺎ ﻭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﻭ ﻛﺘﺎﺑﻬﺎ ﺩﺭ ﺯﻣﻴﻨﻪ ﺁﻥ‬
‫ﺑﭽﺎﭖ ﻣﻲﺭﺳﻴﺪ‪ .‬ﺻﺪﻫﺎ ﭘﺮﻭﻓﺴﻮﺭ ﻫﻮﺍﺩﺍﺭﻱ ﺍﺯ ﺁﻥ ﻣﻲﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﻧﺠﻤﻨﻬﺎ ﺑﺎﻳﻦ ﻧﺎﻡ ﺑﺮﭘﺎ ﻣﻲﮔﺮﺩﻳﺪ‪ .‬ﻫﺰﺍﺭﻫﺎ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺍﺯ ﺭﺍﻩ‬
‫ﺁﻥ ﻧﺎﻥ ﻣﻲﺧﻮﺭﺩﻧﺪ‪ .‬ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺸﻮﺭﻫﺎ »ﺭﻭﺍﻧﻴﺎﻥ« )ﺍﺳﭙﺮﺗﻴﺴﺘﻬﺎ( ﺩﺳﺘﻪ ﺍﻱ ﻣﻲﺑﻮﺩﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺩﺭ ﻏﺮﺏ ﻣﻲﺑﻮﺩ‪ .‬ﺍﻣﺎ ﺩﺭ ﺷﺮﻕ ﻧﺨﺴﺖ ﻣﺼﺮﻳﺎﻥ ﺁﻧﺮﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﺎ ﻳﻚ ﺩﻟﺪﺍﺩﮔﻲ ﺷﮕﻔﺘﻲ ﺑﺮﻭﺍﺝ ﺁﻥ ﻛﻮﺷﻴﺪﻧﺪ‪.‬‬
‫ﻣﻬﻨﺎﻣﻪﻫﺎﻱ ﺑﻨﺎﻡ ﺁﻧﺠﺎ ـ ﺍﺯ ﺍﻟﻤﻘﺘﻄﻒ ﻭ ﺍﻟﻬﻼﻝ ـ ﮔﻔﺘﺎﺭﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﻮﺷﺘﻨﺪ ﻭ ﻛﺘﺎﺑﻬﺎ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﭽﺎﭖ ﺭﺳﺎﻧﻴﺪﻧﺪ‪.‬‬
‫ﺷﮕﻔﺘﺮ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﭼﻮﻥ ﻫﻤﮕﻲ ﺁﻥ ﺭﺍ ﺑﺮﺍﺳﺖ ﻣﻲﺩﺍﺷﺘﻨﺪ ﻭ ﮔﻤﺎﻥ ﺑﻴﭙﺎﻳﻲ ﺩﺭﺑﺎﺭﻩﺍﺵ ﻧﻤﻲﺭﻓﺖ ﺑﺮﺧﻲ ﻣﻼﻳﺎﻥ ﻫﻤﺎﻧﺮﺍ ﺩﻟﻴﻠﻲ‬
‫ﺑﺠﺎﻭﻳﺪﺍﻧﻲ ﺭﻭﺍﻥ ﮔﺮﻓﺘﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﺩﻳﻨﻴﺸﺎﻥ ﻧﻮﺷﺘﻨﺪ‪.‬‬
‫ﺳﭙﺲ ﺁﻭﺍﺯﻩﺍﺵ ﺑﺪﻳﮕﺮ ﻛﺸﻮﺭﻫﺎﻱ ﺷﺮﻗﻲ ﻧﻴﺰ ﺭﺳﻴﺪ ﻭ ﺩﺭ ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﮔﺮﻭﻫﻲ ﺑﺂﻥ ﮔﺮﻭﻳﺪﻧﺪ‪ .‬ﺩﺭ ﺗﻬﺮﺍﻥ ﺩﺳﺘﻪﺍﻱ ﭘﺪﻳﺪ ﺁﻣﺪ‬
‫ﻭ ﺍﻧﺠﻤﻨﻲ ﺑﺮﭘﺎ ﮔﺮﺩﻳﺪ‪ .‬ﻧﺸﺴﺘﻬﺎ ﻣﻲﻛﺮﺩﻧﺪ ﻭ ﻫﻨﺮ ﺧﻮﺩ ﺭﺍ ﻧﺸﺎﻥ ﻣﻲﺩﺍﺩﻧﺪ‪ .‬ﺑﺮﺧﻲ ﻛﺘﺎﺑﻬﺎ ﻧﻴﺰ ﻧﻮﺷﺘﻪ ﻳﺎ ﺗﺮﺟﻤﻪ ﻛﺮﺩﻩ ﺑﭽﺎﭖ‬
‫ﻣﻲﺭﺳﺎﻧﻴﺪﻧﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﻧﻴﺰ ﭘﻨﺪﺍﺭﻱ ﺑﻴﺶ ﻧﻴﺴﺖ‪ .‬ﺑﺎ ﺁﻧﻬﻤﻪ ﻫﺎﻳﻬﻮﻳﻲ ﻛﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺁﻣﺮﻳﻜﺎ ﺩﺭﺑﺎﺭﻩﺍﺵ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺑﺎ‬
‫ﺁﻧﻬﻤﻪ ﻛﺘﺎﺑﻬﺎ ﻭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎ ﻛﻪ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ ،‬ﺟﺰ ﻳﻚ ﻧﻤﺎﻳﺶ ﺑﻴﭙﺎﻳﻲ ﻧﻤﻲﺑﺎﺷﺪ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺁﻧﭽﻪ ﺭﺍﺳﺘﺴﺖ ﺗﻜﺎﻥ ﻣﻴﺰ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺑﺎﻳﻨﻤﻌﻨﻲ ﻛﻪ ﺳﻪ ﺗﻦ ﻳﺎ ﺑﻴﺸﺘﺮ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﻣﻴﺰ ﮔﺮﺩﻱ‬
‫ﻣﻲﻧﺸﻴﻨﻨﺪ‪) ،‬ﻣﻴﺰ ﮔﺮﺩﻱ ﻛﻪ ﺍﺯ ﻣﻴﺎﻧﻪ ﺑﺮﻭﻱ ﻣﻴﺨﻲ ﻳﺎ ﻣﻴﻠﻪ ﺁﻫﻨﻲ ﮔﺰﺍﺭﺩﻩ ﺷﺪﻩ ﻭ ﺑﺂﺳﺎﻧﻲ ﺗﻮﺍﻧﺪ ﭼﺮﺧﻴﺪ(‪ .‬ﺍﻳﻦ ﺳﻪ ﺗﻦ ﺑﺎﻳﺪ ﻫﺮ ﺩﻭ‬
‫ﺩﺳﺘﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺭﻭﻱ ﻣﻴﺰ ﮔﺰﺍﺭﻧﺪ ﻭ ﻫﻤﮕﻲ ﺧﻮﺍﻫﺎﻥ ﺁﻣﺪﻥ ﺭﻭﺍﻧﻲ ﺑﺎﺷﻨﺪ ﻭ ﻫﻮﺵ ﺧﻮﺩ ﺭﺍ ﺑﺂﻥ ﮔﻤﺎﺭﻧﺪ ﻭ ﭼﻮﻥ ﻳﻚ ﻳﺎ ﺩﻭ‬
‫ﺩﻗﻴﻘﻪ ﺑﺪﺍﻧﺴﺎﻥ ﻫﻮﺵ ﮔﻤﺎﺭﺩﻧﺪ ﻧﺎﮔﻬﺎﻥ ﺩﺭ ﻣﻴﺰ ﺗﻜﺎﻥ ﺳﺒﻜﻲ ﭘﺪﻳﺪ ﺁﻳﺪ‪ .‬ﺍﻳﻦ ﺗﻜﺎﻥ ﺩﺭ ﭘﻨﺪﺍﺭ ﺁﻧﺎﻥ ﺍﺯ ﺳﻮﻱ ﻳﻚ ﺭﻭﺍﻧﻴﺴﺖ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﮔﻔﺘﮕﻮ ﭘﻴﺶ ﺁﻣﺪﻩ‪ .‬ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﻨﺪ ﻛﻪ ﺭﻭﺍﻧﻬﺎ ﻧﻴﺮﻭﻫﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﺍﻓﺰﺍﺭ ﮔﺮﻓﺘﻪ ﻣﻴﺰ ﺭﺍ ﺑﺘﻜﺎﻧﻬﺎﻳﻲ ﺁﻭﺭﻧﺪ‪ ،‬ﻭ ﺁﻧﺎﻥ ﺷﻤﺎﺭﺩﻩ ﺑﺎ‬
‫ﻳﻜﻲ ﺍﺯ ﺣﺮﻓﻬﺎﻱ ﺍﻟﻔﺒﺎ ﺑﺮﺍﺑﺮ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﺧﻮﺍﺳﺖ ﺍﻭ ﺭﺍ ﺩﺍﻧﻨﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺭﺍﻩ ﮔﻔﺘﮕﻮ‪ .‬ﭼﻨﻴﻦ ﻣﻲﭘﻨﺪﺍﺭﻧﺪ ﻛﻪ ﺭﻭﺍﻧﻬﺎ ﺍﺯ ﺁﻳﻨﺪﻩ ﻭ ﺍﺯ‬
‫ﻧﺎﭘﻴﺪﺍ ﻧﻴﺰ ﺁﮔﺎﻩ ﻣﻲﺑﺎﺷﻨﺪ ﻭ ﻫﺮﭼﻪ ﭘﺮﺳﻴﺪﻩ ﺷﻮﺩ ﭘﺎﺳﺦ ﺩﻫﻨﺪ‪.‬‬
‫ﺍﻳﻨﺴﺖ ﺁﻧﭽﻪ ﻫﺴﺖ ﻭ ﺩﺭ ﻧﺸﺴﺘﻬﺎﺷﺎﻥ ﺗﻮﺍﻥ ﺩﻳﺪ‪ .‬ﺍﻳﻦ ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﻛﻪ ﺭﻭﺍﻧﻬﺎ ﺩﺭ ﺍﻳﻨﺠﻬﺎﻧﻨﺪ ﻭ ﺑﺎ ﺯﻧﺪﮔﺎﻥ ﺑﻬﻤﺒﺴﺘﮕﻲ‬
‫ﺗﻮﺍﻧﻨﺪ ﻳﺎﻓﺖ‪ .‬ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ ﭘﺮﺳﻴﺪ‪ :‬ﺍﮔﺮ ﭼﻨﻴﻨﺴﺖ ﭘﺲ ﭼﺮﺍ ﺭﻭﺍﻧﻬﺎ ﺧﻮﺩ ﻳﻜﺴﺮﻩ ﻣﻴﺰ ﺭﺍ ﺑﺘﻜﺎﻥ ﻧﻤﻲﺁﻭﺭﻧﺪ؟!‪ ..‬ﭼﺮﺍ ﺑﺠﺎﻱ ﺁﻧﻜﻪ‬
‫ﻧﻴﺮﻭﻫﺎﻱ ﮔﺮﺩ ﻣﻴﺰﻧﺸﻴﻨﺎﻥ ﺭﺍ ﺍﻓﺰﺍﺭ ﮔﻴﺮﻧﺪ ﺧﻮﺩ ﻣﻴﺰ ﺭﺍ ﺍﻓﺰﺍﺭ ﻧﻤﻲﮔﻴﺮﻧﺪ؟!‪ ..‬ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺍﺯ ﭼﻴﺴﺖ ﻛﻪ ﮔﺮﺩ ﻣﻴﺰﻧﺸﻴﻨﺎﻥ ﺑﺎﻳﺪ ﻛﻤﺘﺮ‬
‫ﺍﺯ ﺳﻪ ﺗﻦ ﻧﺒﺎﺷﻨﺪ ﻭ ﺍﺯ ﻳﻜﺘﻦ ﻭ ﻳﺎ ﺩﻭ ﺗﻦ ﻧﺘﻴﺠﻪ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ )ﻣﮕﺮ ﺑﺴﻴﺎﺭ ﻭﺭﺯﻳﺪﻩ ﺑﺎﺷﻨﺪ(؟!‪ ..‬ﺍﻳﻦ ﺍﺯ ﭼﻴﺴﺖ ﻛﻪ ﺍﮔﺮ ﻳﻜﻲ ﺍﺯ ﺳﻪ‬
‫‪٤١‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺗﻦ ﺑﺎﻭﺭﻱ ﻧﺪﺍﺷﺖ ﻭ ﺍﺯ ﺩﺭﻭﻥ ﺩﻝ ﺧﻮﺍﻫﺎﻥ ﻧﺒﻮﺩ ﻧﺘﻴﺠﻪ ﺑﺪﺳﺖ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ؟!‪ ..‬ﺍﮔﺮ ﺭﺍﺳﺘﻲ ﺭﺍ ﺭﻭﺍﻧﻲ ﻣﻲﺧﻮﺍﻫﺪ ﺧﻮﺩ ﺭﺍ ﺑﻨﻤﺎﻳﺪ‬
‫ﺑﺎ ﭼﻨﻴﻦ ﻛﺲ ﺩﻳﮕﺮ ﺑﻬﺘﺮ ﺍﺳﺖ ﻭ ﺍﻭ ﺭﺍ ﺩﺍﺭﺍﻱ ﺑﺎﻭﺭ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬
‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﺗﻜﺎﻥ ﻧﺘﻴﺠﻪ ﮔﻤﺎﺭﺩﻥ ﻫﻮﺷﻬﺎﺳﺖ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﺑﺎﻳﺪ ﺍﺯ ﺭﻭﻱ ﺑﺎﻭﺭ ﺑﺎﺷﺪ‪ ،‬ﻣﻲﮔﻮﻳﻢ‪ :‬ﭘﺲ ﺩﺭ ﺁﻧﺤﺎﻝ ﭼﻪ ﻛﺎﺭﻱ ﺑﺎ‬
‫ﺭﻭﺍﻥ ﻣﻲﺩﺍﺭﻳﻢ؟!‪ ..‬ﭼﺮﺍ ﻧﮕﻮﻳﻴﻢ ﺁﻥ ﻧﻤﺎﻳﺶ ﻧﺘﻴﺠﻪ ﻛﻮﺷﺶ ﻭ ﻫﻮﺵ ﺑﺮﮔﻤﺎﺭﻱ ﺧﻮﺩ ﺁﻥ ﻛﺴﺎﻧﺴﺖ ﻭ ﺭﻭﺍﻧﻲ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﻧﻤﻲﺑﺎﺷﺪ؟!‪ ..‬ﺁﻳﺎ ﭼﻨﻴﻦ ﻛﺎﺭﻱ ﭼﻪ ﺷﮕﻔﺘﻲ ﺩﺍﺭﺩ؟!‪ ..‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺗﻮﺍﻥ ﺑﺎ ﻧﮕﺎﻩ ﻳﻜﻲ ﺭﺍ ﺧﻮﺍﺑﺎﻧﻴﺪ ﻭ ﻧﻴﺮﻭﻫﺎﻳﺶ ﺭﺍ ﺍﺯ ﺩﺳﺘﺶ‬
‫ﮔﺮﻓﺖ )ﺧﻮﺍﺑﺎﻧﻴﺪﻥ ﺑﺎ ﻧﻴﺮﻭﻱ ﻛﻬﺮﺑﺎﻳﻲ(‪ ،‬ﭼﻪ ﺷﮕﻔﺘﺴﺖ ﻛﻪ ﻳﻚ ﻳﺎ ﭼﻨﺪ ﺗﻦ ﺑﺎ ﮔﻤﺎﺭﺩﻥ ﻫﻮﺵ‪ ،‬ﻣﻴﺰﻱ ﺭﺍ ﺑﺘﻜﺎﻥ ﺁﻭﺭﻧﺪ؟!‪..‬‬
‫ﺍﮔﺮ ﮔﻮﻳﻨﺪ‪ :‬ﭘﺲ ﺁﻥ ﭘﺎﺳﺨﻬﺎ ﺍﺯ ﻛﺠﺎ ﻣﻲﺁﻳﺪ؟‪ .‬ﺯﻳﺮﺍ ﮔﺎﻫﻲ ﺁﮔﺎﻫﻴﻬﺎﻳﻲ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ ﻛﻪ ﮔﺮﺩ ﻣﻴﺰﻧﺸﻴﻨﺎﻥ ﻫﻴﭻ ﻛﺪﺍﻡ ﺁﻧﺮﺍ‬
‫ﻧﻤﻲﺩﺍﻧﺴﺘﻪﺍﻧﺪ ـ ﺍﮔﺮ ﭘﺎﻱ ﺭﻭﺍﻥ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ ﭘﺲ ﺁﻥ ﺁﮔﺎﻫﻴﻬﺎ ﺍﺯ ﻛﺠﺎﺳﺖ؟!‪ ..‬ﻣﻲﮔﻮﻳﻢ‪ :‬ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﻫﺮﮔﺰ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ‬
‫ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ ﻛﻪ ﭘﺎﺳﺨﻲ ﺍﺯ ﻣﻴﺰ ﺩﺭﺁﻳﺪ ﻭ ﺩﺭ ﺁﻥ ﺁﮔﺎﻫﻴﻲ ﺑﺎﺷﺪ ﻛﻪ ﮔﺮﺩ ﻣﻴﺰﻧﺸﻴﻨﺎﻥ ﻫﺮ ﺳﻪ ﺍﺯ ﺁﻥ ﻧﺎﺁﮔﺎﻩ ﻭ ﺑﻴﮕﺎﻧﻪ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺭﺍﺯ‬
‫ﺩﺍﺳﺘﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﻫﺮ ﺁﺩﻣﻲ ﻫﺮ ﺁﻧﭽﻪ ﺍﺯ ﻛﻮﺩﻛﻲ ﺩﻳﺪﻩ ﻭ ﻳﺎ ﺷﻨﻴﺪﻩ ﻭ ﻳﺎ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺩﺭ ﻣﻐﺰ ﺍﻭ ﺟﺎ ﮔﺮﻓﺘﻪ ﻭ ﺭﻭﻳﻬﻢ ﺁﻣﺪﻩ ﺍﮔﺮﭼﻪ‬
‫ﺧﻮﺩ ﺍﻭ ﺩﺭ ﻧﻤﻲﻳﺎﺑﺪ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﻜﺒﺎﺭ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ‪ ،‬ﻭ ﻫﻤﻴﻦ ﭼﻴﺰﻫﺎﺳﺖ ﻛﻪ ﮔﺎﻫﻲ ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺩﺭ ﺳﺎﻳﻪ‬
‫ﺑﺮﮔﻤﺎﺭﺩﻥ ﻫﻮﺵ ﺑﻴﺮﻭﻥ ﻣﻲﺁﻳﺪ ﻭ ﺁﮔﺎﻫﻲ ﻧﺎﺩﺍﻧﺴﺘﻪﺍﻱ ﭘﻨﺪﺍﺷﺘﻪ ﻣﻲﺷﻮﺩ‪) .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪﻥ ﻧﻴﺰ ﭼﻨﻴﻨﺴﺖ ﻭ ﻫﻤﻴﻦ‬
‫ﺍﻧﺪﻭﺧﺘﻪﻫﺎﻱ ﻣﻐﺰﻳﺴﺖ ﻛﻪ ﺩﺭ ﺧﻮﺍﺏ ﺑﺘﻜﺎﻥ ﻣﻲﺁﻳﺪ ﻭ ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﭼﻴﺰﻫﺎﻱ ﺷﮕﻔﺘﻲ ﭘﺪﻳﺪ ﻣﻲﺁﻭﺭﺩ(‪.‬‬
‫ﺍﻳﻨﭽﻴﺰﻳﺴﺖ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﮔﻔﺘﻪﺍﻧﺪ ﻭ ﻣﺎ ﻧﻴﺰ ﻣﻲﭘﺬﻳﺮﻳﻢ‪ .‬ﺑﻬﺮﺣﺎﻝ ﺁﻧﭽﻪ ﻧﺘﻮﺍﻥ ﭘﺬﻳﺮﻓﺖ ﺁﻧﺴﺖ ﻛﻪ ﻣﺮﺩﮔﺎﻥ ﺑﺎ‬
‫ﺯﻧﺪﮔﺎﻥ ﺑﺴﺨﻦ ﺩﺭﺁﻳﻨﺪ ﻭ ﺁﻧﮕﺎﻩ ﺍﺯ ﺁﻳﻨﺪﻩ ﻧﻴﺰ ﺁﮔﺎﻫﻲ ﺩﻫﻨﺪ‪.‬‬
‫ﭼﻪ ﺍﮔﺮ ﺍﻳﻦ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﻣﺮﺩﻩﺍﻱ ﺳﺨﻦ ﮔﻮﻳﻨﺪ ﭼﻪ ﻧﻴﺎﺯ ﺑﻮﺩﻱ ﻛﻪ ﺩﺭ ﺁﺩﻡﻛﺸﻴﻬﺎ ﺁﻧﻬﻤﻪ ﺭﻧﺞ ﺑﺮﻧﺪ ﻭ ﺟﺴﺘﺠﻮ ﻛﻨﻨﺪ‬
‫ﻭ ﻛﺸﻨﺪﻩ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ ﻳﺎ ﻧﺸﻨﺎﺳﻨﺪ؟!‪ ..‬ﭼﺮﺍ ﺍﻳﻦ ﻧﻜﺮﺩﻧﺪﻱ ﻛﻪ ﺭﻭﺍﻥ ﻛﺸﺘﻪ ﺷﺪﻩ ﺭﺍ ﺑﺨﻮﺍﻫﻨﺪ ﻭ ﭼﮕﻮﻧﮕﻲ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺍﻭ ﭘﺮﺳﻨﺪ؟!‪..‬‬
‫ﭼﺮﺍ ﺑﺠﺎﻱ ﺁﻧﻬﻤﻪ ﺑﺎﺯﺟﻮﻳﺎﻥ ﻭ ﺑﺎﺯﭘﺮﺳﺎﻥ ﻛﻪ ﺩﺭ ﺷﻬﺮﺑﺎﻧﻴﻬﺎ ﺑﻜﺎﺭ ﻣﻲﮔﻤﺎﺭﻧﺪ‪ ،‬ﺩﺭ ﻫﺮ ﻛﺠﺎ ﭼﻨﺪ ﺗﻨﻲ ﺍﺯ ﺍﻳﻦ »ﺭﻭﺍﻧﻴﺎﻥ« )ﻳﺎ ﺑﻬﺘﺮ‬
‫ﮔﻮﻳﻢ‪ :‬ﮔﺮﺩ ﻣﻴﺰﻧﺸﻴﻨﺎﻥ( ﺭﺍ ﺑﻜﺎﺭ ﻧﮕﻤﺎﺭﺩﻧﺪﻱ؟!‪..‬‬
‫ﺩﻭﻟﺘﻬﺎ ﺑﻤﺎﻧﺪ‪ .‬ﭼﺮﺍ ﺩﺭ ﺁﻧﻬﻤﻪ ﺁﺩﻣﻜﺸﻴﻬﺎ ﻛﻪ ﺭﺥ ﻣﻲﺩﻫﺪ ﻭ ﻛﺸﻨﺪﻩ ﻧﺎﺩﺍﻧﺴﺘﻪ ﻣﻲﺑﺎﺷﺪ ﻳﻜﻲ ﺍﺯ ﺧﻮﺩ ﺭﻭﺍﻧﻴﺎﻥ ﭘﺎ ﺑﻤﻴﺎﻥ ﻧﻨﻬﺎﺩﻩ‬
‫ﻭ ﻫﻨﺮ ﺧﻮﺩ ﺭﺍ ﻧﻨﻤﻮﺩﻩ ﺍﺳﺖ؟!‪..‬‬
‫ﺍﮔﺮ ﺍﻳﻦ ﺭﺍﺳﺖ ﺑﻮﺩﻱ ﻛﻪ ﺑﺎ ﻣﺮﺩﮔﺎﻥ ﺳﺨﻦ ﺗﻮﺍﻥ ﮔﻔﺖ ﻣﺎ ﺗﻮﺍﻧﺴﺘﻴﻤﻲ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺭﺍﺯﻫﺎﻱ ﭘﻮﺷﻴﺪﻩ ﺗﺎﺭﻳﺦ ﺭﺍ ﺑﺂﺷﻜﺎﺭ‬
‫ﺁﻭﺭﻳﻢ‪ .‬ﺗﻮﺍﻧﺴﺘﻴﻤﻲ ﺭﻭﺍﻧﻬﺎﻱ ﻣﺮﺩﺍﻥ ﺗﺎﺭﻳﺨﻲ ﺭﺍ ﺑﭙﺎﻱ ﻣﻴﺰ ﻛﺸﺎﻧﻴﺪﻩ ﻫﺮﭼﻪ ﻣﻲﺧﻮﺍﻫﻴﻢ ﺍﺯ ﺁﻧﻬﺎ ﺑﭙﺮﺳﻴﻢ‪.‬‬
‫ﺍﮔﺮ ﺍﻳﻦ ﺭﺍﺳﺖ ﺑﻮﺩﻱ ﻛﻪ ﺭﻭﺍﻧﻬﺎ ﻧﺎﭘﻴﺪﺍ ﻣﻲﺩﺍﻧﻨﺪ ﻭ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻫﻲ ﻣﻲﺩﻫﻨﺪ ﻣﺎ ﻫﺰﺍﺭﻫﺎ ﺳﻮﺩ ﺍﺯ ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ ﻣﻴﺰ‬
‫ﭼﺮﺧﻨﺪﻩ ﺑﺮﺩﻳﻤﻲ‪.‬‬
‫ﺍﻳﻦ ﺩﻟﻴﻞ ﺑﺮﻧﺪﻩﺍﻳﺴﺖ ﻛﻪ ﺁﻥ ﺗﻜﺎﻥ ﻣﻴﺰ ﺍﺯ ﻧﻴﺮﻭﻱ ﺧﻮﺩ ﮔﺮﺩ ﻣﻴﺰﻧﺸﻴﻨﺎﻧﺴﺖ‪ ،‬ﭘﺎﻱ ﺭﻭﺍﻧﻲ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺷﮕﻔﺘﺮ ﺁﻧﺴﺖ‬
‫ﻛﻪ ﺧﻮﺩ ﺭﻭﺍﻧﻴﺎﻥ )ﺍﺳﭙﺮﺗﻴﺴﺘﻬﺎ(‪ ،‬ﭼﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﭼﻪ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﻧﺎﻳﺴﺘﺎﺩﻩ ﺑﮕﺰﺍﻓﻪﻫﺎ ﻭ ﺩﺭﻭﻏﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺩﻳﮕﺮ‬
‫ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﺑﺮﺧﻲ ﺩﻋﻮﻱ ﻣﻲﺩﺍﺭﻧﺪ ﻛﻪ ﭼﻮﻥ ﻛﺴﻲ ﺭﺍ ﺑﺎ ﻧﻴﺮﻭﻱ ﻛﻬﺮﺑﺎﻳﻲ )ﻣﺎﻧﻴﺘﺰﻡ( ﻣﻲﺧﻮﺍﺑﺎﻧﻨﺪ‪ ،‬ﺁﻥ ﺧﻮﺍﺑﻴﺪﻩ ﺑﺎ ﺭﻭﺍﻧﻬﺎ‬
‫ﺑﻬﻤﺒﺴﺘﮕﻲ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ ﻭ ﺍﺯ ﺁﻧﺎﻥ ﻫﺮﭼﻪ ﻣﻲﺧﻮﺍﻫﺪ ﻣﻲﭘﺮﺳﺪ‪.‬‬
‫‪٤٢‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺑﺮﺧﻲ ﻣﻲﮔﻮﻳﻨﺪ‪ :‬ﻳﻜﺴﺮﻩ ﺭﻭﺍﻧﻬﺎ ﺑﺎ ﺁﻧﺎﻥ ﺑﺴﺨﻦ ﺩﺭ ﻣﻲﺁﻳﻨﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﺎﻭ ﻣﻲﻧﻤﺎﻳﺎﻧﻨﺪ‪ .‬ﺩﺭ ﻛﺘﺎﺑﻬﺎﺷﺎﻥ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺩﺭﺍﺯﻱ‬
‫ﻫﺴﺖ ﻛﻪ ﺭﻭﺍﻧﻬﺎ ﺑﻔﻼﻥ ﺍﻧﺠﻤﻦ ﺁﻣﺪﻩﺍﻧﺪ ﻛﻪ ﻧﺎﻫﺎﺭ ﻣﻴﺨﻮﺭﺩﻩﺍﻧﺪ ﻭ ﻣﻮﺳﻴﻘﻲ ﻣﻲﻧﻮﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻧﻬﺎﻳﻲ ﻫﺴﺖ ﻛﻪ ﺭﻭﺍﻧﻬﺎ ﺑﻔﻼﻥ‬
‫ﺧﺎﻧﻮﺍﺩﻩ ﺁﺯﺍﺭﻫﺎ ﺭﺳﺎﻧﻴﺪﻩ ﺩﺷﻤﻨﻲ ﻣﻴﻨﻤﻮﺩﻩﺍﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻧﻬﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﭘﻴﺶ ﺩﺭﺑﺎﺭﻩ ﺟﻨﻬﺎ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﻳﻨﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻧﻬﺎ‬
‫ﺗﺎﺯﻩ ﻣﻲﮔﺮﺩﺍﻧﻨﺪ‪.‬‬
‫ﺩﺭ ﺗﻬﺮﺍﻥ ﻳﻜﻲ ﻣﻲﺑﻮﺩ ﻭ ﻣﻲﮔﻔﺖ‪ :‬ﺩﺭ ﺗﻔﻠﻴﺲ ﺩﺧﺘﺮ ﺭﻭﺳﻲ ﺭﺍ ﺧﻮﺍﺑﺎﻧﻴﺪﻩ ﺭﻭﺍﻥ ﻓﺮﺩﻭﺳﻲ ﺭﺍ ﺧﻮﺍﺳﺘﻴﻢ ﻭ ﺍﻭ ﺷﻌﺮﻫﺎﻱ‬
‫ﺷﺎﻫﻨﺎﻣﻪ ﺭﺍ ﺑﺮﺍﻱ ﻣﺎ ﺑﺎ ﻟﻬﺠﻪ ﺧﺮﺍﺳﺎﻧﻲ ﻣﻲﺧﻮﺍﻧﺪ‪ .‬ﺩﻳﮕﺮﻱ ﻣﻲﮔﻔﺖ‪ :‬ﺍﺳﺤﻖ ﻣﻮﺻﻠﻲ ﻭ ﭘﺮﻭﺍﻧﻪ‪ ١‬ﻫﺮ ﺷﺐ ﺑﻨﺰﺩ ﻣﻦ ﺁﻣﺪﻩ ﺑﺮﺍﻳﻢ‬
‫ﺁﻭﺍﺯ ﻣﻲﺧﻮﺍﻧﻨﺪ‪ .‬ﻫﻤﻴﻦ ﻣﺮﺩ ﺩﺍﺳﺘﺎﻥ ﺧﻨﺪﻩﺁﻭﺭﻱ ﻣﻲﺩﺍﺭﺩ ﻛﻪ ﻣﻲﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻨﻮﻳﺴﻢ‪:‬‬
‫ﺭﻭﺯﻱ ﺩﺭ ﻳﻜﻲ ﺍﺯ ﺍﺩﺍﺭﻩﻫﺎ ﺳﺮﮔﺮﻡ ﮔﺰﺍﻓﮕﻮﻳﻲ ﻭ ﺩﺭﻭﻏﺒﺎﻓﻲ ﻣﻲﺑﻮﺩﻩ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﭼﻨﻴﻦ ﻣﻲﮔﻔﺘﻪ‪» :‬ﺷﻤﺎ ﻫﺮ ﭘﺮﺳﺸﻲ ﺍﺯ‬
‫ﻣﺮﺩﮔﺎﻥ ﺧﻮﺩ ﻣﻲﺩﺍﺭﻳﺪ ﺑﺮﻭﻱ ﻛﺎﻏﺬﻱ ﺑﻨﻮﻳﺴﻴﺪ ﻭ ﺁﻥ ﺭﺍ ﺳﺮﺑﺴﺘﻪ ﻣﻬﺮ ﻛﻨﻴﺪ ﻭ ﻣﻦ ﺑﺂﻥ ﻣﺮﺩﻩﺗﺎﻥ ﺭﺳﺎﻧﻢ ﻭ ﺑﺎ ﺧﻂ ﺧﻮﺩﺵ ﭘﺎﺳﺦ‬
‫ﮔﻴﺮﻡ«‪ .‬ﻳﻜﻲ ﺍﺯ ﻛﺎﺭﻛﻨﺎﻥ ﺁﻥ ﺍﺩﺍﺭﻩ ﻛﻪ ﻫﻤﭽﻮﻥ ﺧﻮﺩ ﺍﻭ ﺳﺒﻜﻤﻐﺰ ﻭ ﺩﺭﻭﻏﺴﺎﺯ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻻﻓﻬﺎ ﺭﺍ ﺑﺎﻭﺭ ﻛﺮﺩﻩ ﻭ ﻧﺎﻣﻪﺍﻱ ﻧﻮﺷﺘﻪ‬
‫ﻭ ﺍﺯ ﭘﺪﺭﺵ ﺑﺮﺧﻲ ﭘﺮﺳﺸﻬﺎﻳﻲ ﻛﺮﺩﻩ‪ ،‬ﻭ ﺁﻧﺮﺍ ﺩﺭ ﭘﺎﻛﺖ ﮔﺰﺍﺭﺩﻩ ﺑﺎﻭ ﺩﺍﺩﻩ‪ .‬ﻫﻔﺘﻪﻫﺎ ﮔﺬﺷﺘﻪ ﻭ ﺁﻥ ﻻﻓﺰﻥ ﭘﺪﻳﺪﺍﺭ ﻧﮕﺮﺩﻳﺪﻩ‪ ،‬ﻭ‬
‫ﭼﻮﻥ ﭘﺮﺳﻨﺪﻩ ﺑﺎﺭﻫﺎ ﭘﻲ ﺍﻭ ﻓﺮﺳﺘﺎﺩﻩ ﺭﻭﺯﻱ ﻧﺎﭼﺎﺭ ﮔﺮﺩﻳﺪﻩ ﺁﻣﺪﻩ‪ ،‬ﻭ ﭘﺎﻛﺖ ﺭﺍ ﺑﺮﻭﻱ ﻣﻴﺰ ﮔﺰﺍﺭﺩﻩ‪.‬‬
‫ﺁﻧﻤﺮﺩ ﮔﻔﺘﻪ‪ :‬ﺍﻳﻦ ﭘﺎﻛﺖ ﻻﺷﻪ ﺷﺪﻩ ﻭ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭﺵ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﭘﺎﺳﺦ ﺩﺍﺩﻩ‪» :‬ﻧﻪ‪ ،‬ﺑﺎﺯ ﻧﻜﺮﺩﻩﺍﻧﺪ ﭼﻮﻥ »ﻣﻴﺪﻳﻮﻡ«‬
‫)ﺁﻥ ﻛﺲ ﺧﻮﺍﺑﺎﻧﻴﺪﻩ ﺷﺪﻩ( ﻋﺼﺒﺎﻧﻲ ﻣﻲ ﺑﻮﺩ ﭘﺎﻛﺖ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺧﻮﺩ ﻓﺸﺎﺭﺩﻩ ﻭ ﻻﺷﻪ ﮔﺮﺩﺍﻧﻴﺪﻩ«‪.‬‬
‫ﺳﭙﺲ ﭼﻮﻥ ﭘﺎﻛﺖ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩﻩ ﮔﻔﺘﻪ‪» :‬ﺍﻳﻦ ﺧﻂ ﭘﺪﺭ ﻣﻦ ﻧﻴﺴﺖ«‪ .‬ﭘﺎﺳﺦ ﺩﺍﺩﻩ‪» :‬ﻣﺎ ﻛﻪ ﻧﻤﻲﺗﻮﺍﻧﺴﺘﻴﻢ ﭘﺪﺭﺕ ﺭﺍ ﻣﺠﺒﻮﺭ‬
‫ﮔﺮﺩﺍﻧﻴﻢ ﺑﺎ ﺧﻂ ﺧﻮﺩﺵ ﻧﻮﻳﺴﺪ‪ .‬ﺩﺍﺩﻩ ﺩﻳﮕﺮﻱ ﻧﻮﺷﺘﻪ«‪.‬‬
‫ﮔﻔﺘﻪ ﺍﺳﺖ‪» :‬ﺍﻳﻦ ﭘﺎﺳﺨﻬﺎ ﻫﻢ ﺑﺴﻴﺎﺭ ﭘﺮﺗﺴﺖ ﻭ ﺭﺑﻄﻲ ﺑﭙﺮﺳﺸﻬﺎﻱ ﻣﻦ ﻧﺪﺍﺭﺩ«‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻮﻥ ﭘﺎﺳﺨﻲ ﻧﻤﻲﺩﺍﺷﺘﻪ ﺍﺯ ﺩﺭ‬
‫ﺷﻮﺧﻲ ﺩﺭﺁﻣﺪﻩ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻪ‪» :‬ﭘﺪﺭ ﺷﻤﺎ ﺩﺭ ﺯﻧﺪﮔﻴﺶ ﻧﻴﺰ ﺑﻲﺭﺑﻂ ﺣﺮﻑ ﻣﻲﺯﺩ‪ .‬ﻣﺎ ﭼﻜﺎﺭ ﻛﻨﻴﻢ ﻛﻪ ﭘﺎﺳﺨﻬﺎﻱ ﺑﻲﺭﺑﻄﻲ‬
‫ﺩﺍﺩﻩ«‪.‬‬
‫ﺑﺒﻴﻨﻴﺪ ﻣﺮﺩ ﺳﺒﻜﻤﻐﺰ ﻳﻜﺪﺭﻭﻍ ﮔﻔﺘﻪ ﻭ ﻧﺎﭼﺎﺭ ﺷﺪﻩ ﺑﺎ ﭼﻨﺪ ﺩﺭﻭﻍ ﺭﺳﻮﺍﻱ ﺩﻳﮕﺮﻱ ﭘﺮﺩﻩ ﺑﺮﻭﻱ ﺁﻥ ﻛﺸﺪ‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺴﻴﺎﺭ‬
‫ﺍﺳﺖ ﻭ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺍﻳﻨﺎﻥ ﻫﻤﭽﻮﻥ ﺻﻮﻓﻴﺎﻥ ﻭ ﺷﻴﻌﻴﺎﻥ ﺩﺭﻭﻏﺮﺍ ﺩﺭ ﺭﺍﻩ ﻛﺎﺭ ﺧﻮﺩ ﮔﻨﺎﻩ ﻧﺸﻤﺎﺭﻧﺪ ﻭ ﺍﺯ ﺭﺳﻮﺍﻳﻴﺶ ﺑﺎﻛﻲ‬
‫ﻧﺪﺍﺭﻧﺪ‪ .‬ﺩﺭ ﻛﺘﺎﺑﻲ ﻛﻪ ﺑﻔﺎﺭﺳﻲ ﭼﺎﭖ ﻛﺮﺩﻩﺍﻧﺪ ﺩﺍﺳﺘﺎﻧﻲ ﻣﻲﻧﻮﻳﺴﻨﺪ ﻛﻪ ﺭﻭﺍﻥ ﺣﺎﻓﻆ ﺷﺎﻋﺮ ﻳﺎﻭﻩﮔﻮﻱ ﺷﻴﺮﺍﺯﻱ ﺭﺍ ﺧﻮﺍﺳﺘﻪ‬
‫ﺑﮕﻔﺘﮕﻮ ﻛﺸﻴﺪﻩﺍﻧﺪ ﻭ ﺍﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﻛﻪ ﺑﺎ ﺳﻌﺪﻱ »ﻣﻌﺎﺻﺮ ﺑﻮﺩﻳﻢ«‪ .‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺳﻌﺪﻱ ﺻﺪ ﺳﺎﻝ ﺟﻠﻮﺗﺮ ﺍﺯ ﺣﺎﻓﻆ ﻣﻴﺒﻮﺩﻩ ﻭ‬
‫ﺁﻧﺎﻥ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﻧﺪﻳﺪﻩﺍﻧﺪ‪.‬‬
‫ﺑﺪﺗﺮ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺁﻧﻜﻪ ﻣﻲﮔﻮﻳﻨﺪ ﺭﻭﺍﻧﻬﺎ ﻛﻪ ﺍﺯ ﺍﻳﻨﺠﻬﺎﻥ ﺑﻴﺮﻭﻥ ﺭﻓﺘﻪﺍﻧﺪ‪ ،‬ﻫﺮﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺗﻦ ﺩﻳﮕﺮﻱ ﺩﻭﺑﺎﺭﻩ ﺑﺎﻳﻨﺠﻬﺎﻥ‬
‫ﺩﺭﺁﻳﻨﺪ ﻭ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺗﻬﺮﺍﻥ ﻛﻪ ﻣﺮﺩ ﻳﺎﻭﻩ ﺑﻲﺍﺭﺟﻲ ﺑﻴﺶ ﻧﻴﺴﺖ ﭼﻨﻴﻦ ﻣﺪﻋﻴﺴﺖ ﻛﻪ ﺭﻭﺍﻥ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ )ﺑﻨﻴﺎﺩﮔﺰﺍﺭ‬
‫ﺍﺳﻼﻡ( ﺩﺭ ﺗﻦ ﺍﻭﺳﺖ‪ .‬ﺍﺯ ﻳﻚ ﭘﻨﺪﺍﺭ ﺑﻴﭙﺎﻳﻲ ﮔﺴﺘﺎﺥ ﮔﺮﺩﻳﺪﻩ ﺑﺎﻳﻦ ﺩﺭﻭﻏﻬﺎ ﻭ ﻧﺎﺩﺍﻧﻴﻬﺎ ﺯﺑﺎﻥ ﺑﺎﺯ ﻣﻲﻛﻨﻨﺪ‪.‬‬

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‫ﺍﺳﺤﻖ ﻣﻮﺻﻠﻲ ﺍﺯ ﺁﻭﺍﺯﻩ ﺧﻮﺍﻧﺎﻥ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺑﻮﺩﻩ ﻭ ﭘﺮﻭﺍﻧﻪ ﺯﻧﻲ ﺧﻮﺍﻧﻨﺪﻩ ﻣﻲﺑﻮﺩ ﻛﻪ ﺩﻩ ﻭ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﺗﻬﺮﺍﻥ ﻣﺮﺩ‪ .‬ﮔﺰﺍﻓﮕﻮﻱ ﺭﻭﺳﻴﺎﻩ ﺑﺮﺍﻱ ﺩﺭﻭﻏﻬﺎﻱ ﺧﻮﺩ ﺟﺰ ﺍﻳﻦ‬
‫ﺩﻭ ﻧﺎﻡ ﺭﺍ ﻧﻤﻲﺷﻨﺎﺧﺘﻪ ﺍﺳﺖ‪.‬‬
‫‪٤٣‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺩﺭ ﺯﻣﻴﻨﻪ ﮔﻔﺘﮕﻮ ﺑﺎ ﻣﺮﺩﮔﺎﻥ ﺧﻮﺩ ﻧﻮﻳﺴﻨﺪﻩ ﺭﺍ ﺩﺍﺳﺘﺎﻧﻲ ﻫﺴﺖ ﻛﻪ ﺩﻟﻴﻞ ﺭﻭﺷﻨﻲ ﺑﻪ ﺑﻴﭙﺎﻳﻲ ﺁﻥ ﻣﻲﺑﺎﺷﺪ‪ :‬ﻛﺴﺎﻧﻴﻜﻪ ﺗﺎﺭﻳﺦ‬
‫ﻣﺸﺮﻭﻃﻪ ﺭﺍ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ ﻧﺎﻡ ﺍﺳﺪﺁﻗﺎ ﺑﮕﻮﺷﻬﺎﻱ ﺍﻳﺸﺎﻥ ﺁﺷﻨﺎﺳﺖ‪ .‬ﺍﻳﻨﺠﻮﺍﻥ ﺩﺭ ﺗﺒﺮﻳﺰ ﺩﺭ ﺟﻨﮕﻬﺎﻱ ﻣﺸﺮﻭﻃﻪ ﺩﻟﻴﺮﻳﻬﺎﻱ ﺑﺴﻴﺎﺭ ﻛﺮﺩﻩ‬
‫ﻭ ﻳﻜﻲ ﺍﺯ ﺳﺮﻛﺮﺩﮔﺎﻥ ﺑﻨﺎﻡ ﮔﺮﺩﻳﺪ‪ .‬ﺳﭙﺲ ﺩﺭ ﺟﻨﮓ ﺗﺒﺮﻳﺰﻳﺎﻥ ﺑﺎ ﺭﻭﺱ ﺩﻟﻴﺮﻱ ﺑﻴﺸﺘﺮﻱ ﻧﺸﺎﻥ ﺩﺍﺩ ﻭ ﺑﺎ ﺩﻳﮕﺮ ﺳﺮﺍﻥ ﻣﺠﺎﻫﺪﺍﻥ‬
‫ﺗﺒﺮﻳﺰ ﺭﺍ ﮔﺰﺍﺭﺩﻩ ﺑﺎﺳﺘﺎﻣﺒﻮﻝ ﺭﻓﺘﻨﺪ ﻛﻪ ﺳﺎﻟﻬﺎﻱ ﭼﻨﺪ ﺩﺭ ﺁﻧﺠﺎ ﻣﻲﺑﻮﺩﻧﺪ ﺗﺎ ﭘﺲ ﺍﺯ ﺑﺮﺍﻓﺘﺎﺩﻥ ﺩﺳﺘﮕﺎﻩ ﻧﻜﻮﻻ ﺑﺎﺯﮔﺸﺘﻨﺪ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺍﻳﻦ ﺑﺎﺯﮔﺸﺖ ﺑﺎ ﻫﻢ ﺩﻭﺳﺖ ﺷﺪﻳﻢ ﻭ ﺳﺎﻟﻬﺎ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺁﻣﻴﺰﺵ ﻣﻴﺪﺍﺷﺘﻴﻢ‪ .‬ﺭﺍﺳﺘﻲ ﺭﺍ ﺟﻮﺍﻧﻲ ﻣﻴﺒﻮﺩ ﺍﺯ ﻫﺮﺑﺎﺭﻩ‬
‫ﺁﺭﺍﺳﺘﻪ‪ .‬ﻭﻟﻲ ﺍﻓﺴﻮﺱ ﻛﻪ ﺩﺭ ﺟﻨﮕﻬﺎﻱ ﺳﻤﺘﻘﻮ ﺩﺭ ﺳﺎﻭﺟﺒﻼﻍ ﻛﻪ ﻓﺮﻣﺎﻧﺪﻩ ﮊﺍﻧﺪﺍﺭﻡ ﻣﻲﺑﻮﺩ ﻛﺸﺘﻪ ﮔﺮﺩﻳﺪﻩ ﻗﺮﺑﺎﻧﻲ ﺑﺪﺧﻮﺍﻫﻴﻬﺎﻱ‬
‫ﺑﻴﮕﺎﻧﮕﺎﻥ ﻭ ﻛﺎﺭﻛﻨﺎﻥ ﺍﻳﺸﺎﻥ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﻣﻦ ﺩﺭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻣﻲﺑﻮﺩﻡ ﻭ ﭼﻮﻥ ﺁﮔﻬﻲ ﻳﺎﻓﺘﻢ ﺑﻴﺘﺎﺏ ﺷﺪﻡ‪ .‬ﻣﺮﮒ ﺟﻮﺍﻥ ﺩﻟﻴﺮ ﺷﺒﻬﺎ ﻣﺮﺍ ﺍﺯ ﺧﻮﺍﺏ‬
‫ﺑﺎﺯﺩﺍﺷﺖ ﻭ ﻛﻤﺘﺮ ﻣﻲﺗﻮﺍﻧﺴﺘﻢ ﺁﻧﺮﺍ ﻓﺮﺍﻣﻮﺵ ﻛﻨﻢ‪.‬‬
‫ﺳﺎﻟﻬﺎ ﮔﺬﺷﺖ ﻭ ﺭﻭﺯﻱ ﺩﺭ ﺗﻬﺮﺍﻥ ﺑﺎﺯ ﻳﺎﺩ ﺁﻧﺠﻮﺍﻥ ﻭ ﻛﺸﺘﻪ ﺷﺪﻧﺶ ﺭﺍ ﻛﺮﺩﻩ ﺑﺎ ﺧﻮﺩ ﻣﻴﮕﻔﺘﻢ‪ :‬ﺁﻳﺎ ﻣﺎﺩﺭ ﭘﻴﺮﺵ ﭼﻪ ﻛﺮﺩ ﻭ‬
‫ﭼﻪ ﺷﺪ؟!‪ ..‬ﭼﮕﻮﻧﻪ ﺑﻤﺮﮒ ﭼﻨﺎﻥ ﭘﺴﺮﻱ ﺗﺎﺏ ﺁﻭﺭﺩ؟!‪ ..‬ﮔﻤﺎﻥ ﻣﻲﻛﺮﺩﻡ ﺍﻭ ﻧﻴﺰ ﻣﺮﺩ ﻭ ﺭﻭﺍﻧﺶ ﺑﺮﻭﺍﻥ ﺁﻧﺠﻮﺍﻥ ﭘﻴﻮﺳﺖ‪ .‬ﺍﺯ‬
‫ﺑﺮﺍﺩﺭﻡ ﮔﻠﻪﻣﻨﺪ ﻣﻲﺑﻮﺩﻡ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺎﻧﺪﺍﻥ ﺁﻥ ﺟﻮﺍﻥ ﭼﻴﺰﻱ ﺑﻤﻦ ﻧﻤﻲﻧﻮﻳﺴﺪ‪.‬‬
‫ﺍﻳﻦ ﻧﻴﺰ ﮔﺬﺷﺖ ﻭ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﻣﺎﻩ ﺷﺒﻲ ﺩﺭ ﺧﺎﻧﻪ ﺳﻌﺪﺍﻟﺪﻭﻟﻪ ﺑﺎﻧﺠﻤﻨﻲ ﺭﺳﻴﺪﻡ‪ ،‬ﻛﺴﺎﻧﻲ ﺭﺍ ﺩﻳﺪﻡ ﮔﺮﺩ ﻣﻴﺰ ﭼﺮﺧﻨﺪﻩﺍﻱ‬
‫ﻧﺸﺴﺘﻪﺍﻧﺪ ﻭ ﻫﺮﻳﻜﻲ ﺑﺨﻮﺩ ﻓﺮﻭ ﺭﻓﺘﻪ‪ .‬ﮔﺎﻫﻲ ﻣﻴﺰ ﻣﻲﭼﺮﺧﺪ ﻭ ﺳﺨﻨﺎﻧﻲ ﺑﻤﻴﺎﻥ ﻣﻲﺁﻳﺪ‪ .‬ﭘﺮﺳﻴﺪﻡ ﭼﻴﺴﺖ؟‪ ..‬ﮔﻔﺘﻨﺪ‪ :‬ﺑﺎ ﺭﻭﺍﻧﻲ‬
‫ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ ﻣﻲﺩﺍﺭﻧﺪ‪.‬‬
‫ﻧﺨﺴﺖ ﺑﺎﺭ ﻣﻲﺑﻮﺩ ﻛﻪ ﺑﭽﻨﺎﻥ ﺩﺳﺘﮕﺎﻫﻲ ﺑﺮﻣﻲﺧﻮﺭﺩﻡ‪ .‬ﺩﺭ ﻣﻬﻨﺎﻣﻪﻫﺎﻱ ﺍﻟﻬﻼﻝ ﻭ ﺍﻟﻤﻘﺘﻄﻒ ﻣﺼﺮﻱ ﮔﻔﺘﺎﺭﻫﺎﻱ ﻓﺮﺍﻭﺍﻧﻲ ﺩﺭ‬
‫ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺩﻳﺪﻩ ﻭﻟﻲ ﻫﻴﭽﻴﻜﻲ ﺭﺍ ﻧﺨﻮﺍﻧﺪﻩ ﺑﻮﺩﻡ‪ .‬ﺗﻨﻬﺎ ﺍﻳﻦ ﻣﻲﺩﺍﻧﺴﺘﻢ ﻛﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺩﺍﻧﺸﻮﺭﺍﻥ ﺑﻨﺎﻡ ﻫﻮﺍﺩﺍﺭ ﺁﻥ ﻣﻲﺑﺎﺷﻨﺪ ﻭ‬
‫ﻛﺘﺎﺑﻬﺎ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻧﺶ ﻣﻲﻧﻮﻳﺴﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺑﻮﺩ ﮔﻤﺎﻥ ﺑﺪﻱ ﺩﺭﺑﺎﺭﻩ ﺍﺵ ﻧﻤﻲﺩﺍﺷﺘﻢ ﻭ ﻫﺮﮔﺰ ﮔﻤﺎﻥ ﻧﺒﺮﺩﻩ ﺑﻮﺩﻡ ﻛﻪ ﺑﺎﻳﻦ ﺑﻴﭙﺎﻳﻲ‬
‫ﺑﺎﺷﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻨﺮﻭ ﭼﻮﻥ ﻳﻜﺒﺎﺭ ﺩﻳﮕﺮ ﮔﺮﺩ ﻣﻴﺰ ﻧﺸﺴﺘﻨﺪ ﻭ ﻣﺮﺍ ﻧﻴﺰ ﺧﻮﺍﻧﺪﻧﺪ ﭘﺬﻳﺮﻓﺘﻢ ﻭ ﺑﺎ ﺍﻳﺸﺎﻥ ﻫﻤﺮﺍﻫﻲ ﻛﺮﺩﻡ‪ .‬ﭼﻬﺎﺭ ﺗﻦ ﮔﺮﺩ ﻣﻴﺰ‬
‫ﻧﺸﺴﺘﻴﻢ‪ .‬ﺩﺳﺘﻬﺎ ﺭﺍ ﺭﻭﻱ ﺁﻥ ﮔﺰﺍﺭﺩﻩ ﻫﻮﺷﻬﺎﻱ ﺧﻮﺩ ﮔﻤﺎﺭﺩﻳﻢ‪ .‬ﭘﺲ ﺍﺯ ﭼﻨﺪﻱ ﺗﻜﺎﻧﻲ ﺩﺭ ﻣﻴﺰ ﭘﺪﻳﺪ ﺁﻣﺪ ﻭ ﮔﻔﺘﮕﻮ ﺁﻏﺎﺯ ﻳﺎﻓﺖ‪:‬‬
‫ـ ﺗﻮﻛﻴﺴﺘﻲ؟‪ ..‬ﺯﻧﻲ ﻳﺎ ﻣﺮﺩﻱ؟‪ ..‬ﺍﺯ ﻛﺪﺍﻡ ﺷﻬﺮﻱ؟‪..‬‬
‫ـ ﺯﻧﻢ‪ ،‬ﺍﺯ ﻣﺮﺩﻡ ﺗﺒﺮﻳﺰ‪.‬‬
‫ـ ﺑﺎ ﻛﺪﺍﻡ ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﭼﻬﺎﺭ ﺗﻦ ﺁﺷﻨﺎﻳﻲ ﻣﻲﺩﺍﺭﻱ؟‪..‬‬
‫ـ ﺑﺎ ﻓﻼﻥ‪ ).‬ﻧﺎﻡ ﻣﺮﺍ ﻣﻲﺑﺮﺩ(‬
‫ـ ﺍﺯ ﻛﺪﺍﻡ ﻛﻮﻱ ﺗﺒﺮﻳﺰﻱ؟‪..‬‬
‫ـ ﺍﺯ ﻟﻴﻼﻭﺍ‪.‬‬
‫ﺍﺯ ﺷﻨﻴﺪﻥ ﻧﺎﻡ ﻟﻴﻼﻭﺍ ﻣﻦ ﺩﻟﻢ ﺑﺘﻜﺎﻥ ﺁﻣﺪ‪ .‬ﺯﻳﺮﺍ ﺩﺭ ﺁﻧﻜﻮﻱ ﺗﻨﻬﺎ ﺯﻧﻲ ﺭﺍ ﻛﻪ ﻣﻲﺷﻨﺎﺧﺘﻢ ﻣﺎﺩﺭ ﭘﻴﺮ ﺁﻧﺠﻮﺍﻥ ﻣﻴﺒﻮﺩ‪ .‬ﺑﺎ ﺧﻮﺩ‬
‫ﮔﻔﺘﻢ‪ :‬ﻣﺮﮒ ﺁﻧﺰﻥ ﻛﻪ ﻣﻦ ﮔﻤﺎﻥ ﻣﻲﺑﺮﺩﻡ ﺭﺍﺳﺖ ﻣﻲﺑﻮﺩﻩ‪ ،‬ﻭ ﺗﻮ ﮔﻔﺘﻴﻲ ﺗﺸﻨﻪﺍﻱ ﺑﺂﺏ ﺭﺳﻴﺪﻩ ﺑﭙﺮﺳﺸﻬﺎﻳﻲ ﭘﺮﺩﺍﺧﺘﻢ‪ .‬ﻫﺮﭼﻪ‬
‫ﭘﺮﺳﻴﺪﻡ ﺑﺘﻜﺎﻥ ﻣﻴﺰ ﭘﺎﺳﺦ ﺩﺍﺩ‪ .‬ﻫﻤﻪ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻣﻦ ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﭘﻨﺪﺍﺷﺘﻪ ﺑﻮﺩﻡ‪ .‬ﺩﺭ ﭘﺎﻳﺎﻥ ﭘﺮﺳﻴﺪﻡ‪:‬‬
‫‪٤٤‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ـ ﺁﻳﺎ ﺗﻮﺍﻧﻲ ﺧﻮﺩ ﭘﺴﺮﺕ ﺭﺍ ﺑﺨﻮﺍﻧﻲ ﺗﺎ ﺑﺎ ﻣﻦ ﺑﮕﻔﺘﮕﻮ ﭘﺮﺩﺍﺯﺩ؟‪.‬‬

‫ـ ﺗﻮﺍﻧﻢ‪.‬‬
‫ـ ﭘﺲ ﻧﺸﺎﻥ ﺁﻥ ﺑﺎﺷﺪ ﻛﻪ ﻣﻴﺰ ﺗﻜﺎﻥ ﺧﻮﺭﺩ‪.‬‬
‫ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺩﻗﻴﻘﻪ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﻴﺰ ﺑﺘﻜﺎﻥ ﺁﻣﺪ ﻭ ﭘﺮﺳﺸﻬﺎ ﺁﻏﺎﺯ ﺷﺪ‪:‬‬
‫ـ ﺁﻳﺎ ﺗﻮ ﺍﺳﺪﺁﻗﺎ ﻫﺴﺘﻲ؟‪.‬‬
‫ـ ﺁﺭﻱ‪.‬‬
‫ـ ﺁﺧﺮﻳﻦ ﺷﻬﺮﻱ ﻛﻪ ﺩﺭ ﺁﻧﺠﺎ ﻣﻲﺑﻮﺩﻱ ﻭ ﻛﺸﺘﻪ ﺷﺪﻱ ﻧﺎﻣﺶ ﭼﻴﺴﺖ؟‪.‬‬
‫ـ ﺳﺎﻭﺟﺒﻼﻍ‪.‬‬
‫ـ ﭼﻨﺪ ﺳﺎﻟﺴﺖ ﻛﻪ ﺑﺂﻧﺠﻬﺎﻥ ﺭﻓﺘﻪﺍﻱ؟‪.‬‬
‫ـ ﺩﻩ ﺳﺎﻝ‪.‬‬
‫ﭘﺮﺳﺸﻬﺎﻱ ﭘﻴﺎﭘﻲ ﻛﺮﺩﻡ‪ .‬ﺣﺎﻝ ﺧﻮﺩﺵ ﺭﺍ ﭘﺮﺳﻴﺪﻡ‪ ،‬ﺷﺎﺩﺭﻭﺍﻥ ﺧﻴﺎﺑﺎﻧﻲ ﺭﺍ ﭘﺮﺳﻴﺪﻡ‪ .‬ﺑﻬﻤﮕﻲ ﭘﺎﺳﺦ ﺩﺍﺩ‪ .‬ﭼﻮﻥ ﺍﺯ ﮔﺮﺩ ﻣﻴﺰ‬
‫ﺑﺮﺧﺎﺳﺘﻴﻢ ﺭﮔﻬﺎﻱ ﺗﻦ ﻣﻦ ﻣﻲﻟﺮﺯﻳﺪ‪ .‬ﺗﻮﮔﻔﺘﻴﻲ ﺭﺍﺳﺘﻲ ﺭﺍ ﺑﺎ ﺁﻧﺠﻮﺍﻥ ﺩﺭ ﻳﻜﺠﺎ ﻣﻲﺑﻮﺩﻡ ﻭ ﻣﻲﺧﻮﺍﺳﺘﻢ ﺟﺪﺍ ﮔﺮﺩﻡ‪ .‬ﭼﻮﻥ ﺑﺨﺎﻧﻪ‬
‫ﺭﻓﺘﻢ ﺗﺎ ﻧﺰﺩﻳﻜﻴﻬﺎﻱ ﺑﺎﻣﺪﺍﺩ ﺧﻮﺍﺑﻢ ﻧﺒﺮﺩ‪ .‬ﭘﻴﺎﭘﻲ ﺍﻳﻨﺴﻮ ﻭ ﺁﻧﺴﻮ ﻣﻲﮔﺸﺘﻢ ﻭ ﺩﺭ ﺗﻮﻱ ﺳﻬﺸﻬﺎ ﻭ ﺍﻧﺪﻳﺸﻪﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺳﺖ ﻭ ﭘﺎ‬
‫ﻣﻲﺯﺩﻡ‪ .‬ﮔﺎﻫﻲ ﻣﻲﮔﻔﺘﻢ‪ :‬ﺍﻱ ﺍﻓﺴﻮﺱ! ﺭﺍﻫﻲ ﺑﺎﻳﻦ ﻧﺰﺩﻳﻜﻲ ﺑﺮﺍﻱ ﺑﻬﻤﺒﺴﺘﮕﻲ ﺑﺎ ﻣﺮﺩﮔﺎﻥ‪ ،‬ﭼﺮﺍ ﺗﺎﻛﻨﻮﻥ ﻧﺪﺍﻧﺴﺘﻪ ﭘﻴﺶ ﻧﺮﻓﺘﻪ ﺑﻮﺩﻡ‪.‬‬
‫ﮔﺎﻫﻲ ﻣﻲﺍﻧﺪﻳﺸﻴﺪﻡ‪ :‬ﻣﻦ ﻫﺮﭼﻪ ﭘﺮﺳﻴﺪﻡ ﺁﻧﻬﺎﻳﻲ ﺑﻮﺩ ﻛﻪ ﻣﻲﺩﺍﻧﺴﺘﻢ‪ .‬ﺑﻬﺘﺮ ﺑﻮﺩﻱ ﺍﮔﺮ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﻧﺪﺍﻧﺴﺘﻪ ﭘﺮﺳﻴﺪﻣﻲ‪ .‬ﺑﺎ ﺍﻳﻦ‬
‫ﺑﻴﺘﺎﺑﻴﻬﺎ ﺷﺐ ﺭﺍ ﮔﺬﺭﺍﻧﻴﺪﻡ‪.‬‬
‫ﻓﺮﺩﺍ ﻧﺎﻣﻪﺍﻱ ﺑﺒﺮﺍﺩﺭﻡ ﺩﺭ ﺗﺒﺮﻳﺰ ﻧﻮﺷﺘﻢ ﻭ ﭘﺮﺳﻴﺪﻡ‪ :‬ﻣﺎﺩﺭ ﺍﺳﺪﺁﻗﺎﺧﺎﻥ ﻛﻲ ﻣﺮﺩﻩ ﻭ ﭼﺮﺍ ﺁﻧﺮﺍ ﺑﻤﻦ ﺁﮔﺎﻫﻲ ﻧﺪﺍﺩﻩﺍﻳﺪ؟‪ .‬ﭘﺲ ﺍﺯ‬
‫ﻳﻜﻬﻔﺘﻪ ﻧﺎﻣﻪ ﺑﺮﺍﺩﺭﻡ ﺭﺳﻴﺪ‪ .‬ﻧﻮﺷﺘﻪ ﺑﻮﺩ‪» :‬ﻣﺎﺩﺭ ﺍﺳﺪﺁﻗﺎ ﺧﺎﻥ ﻧﻤﺮﺩﻩ ﺗﺎ ﻣﺎ ﺑﺸﻤﺎ ﺁﮔﺎﻫﻲ ﺩﻫﻴﻢ«‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﭘﺎﺳﺦ ﺳﺨﺖ ﺗﻜﺎﻥ ﺧﻮﺭﺩﻩ ﭘﺲ ﺍﺯ ﺍﻧﺪﻳﺸﻪ ﻭ ﺳﻨﺠﺶ ﺩﺍﻧﺴﺘﻢ ﻛﻪ ﺁﻧﻬﻤﻪ ﭘﺮﺳﺶ ﻭ ﭘﺎﺳﺦ ﺍﺯ ﺩﺭﻭﻥ ﻣﻦ ﺑﻮﺩﻩ ﻭ‬
‫ﺭﻭﺍﻧﻲ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻲﺑﻮﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻮﺩ ﻛﻪ ﭘﺮﺩﻩ ﺍﺯ ﺭﻭﻱ ﭘﻨﺪﺍﺭﻫﺎﻱ ﺑﻴﭙﺎ ﺑﺮﺧﺎﺳﺖ ﻭ ﻣﻦ ﭘﻲ ﺑﭽﮕﻮﻧﮕﻲ ﺁﻧﺪﺳﺘﮕﺎﻩ ﻣﻴﺰ ﺑﺮﺩﻡ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﺩﻭ ﺳﻪ ﺑﺎﺭ ﻧﻴﺰ ﺑﺨﺎﻧﻪ ﺳﻌﺪﺍﻟﺪﻭﻟﻪ ﺭﻓﺘﻢ ﻭ ﺑﺎﺯ ﺑﺂﺯﻣﺎﻳﺶﻫﺎﻳﻲ ﭘﺮﺩﺍﺧﺘﻢ‪ ،‬ﻭ ﻫﻤﻪ ﺁﻧﻬﺎ ﺍﻳﻦ ﻧﺘﻴﺠﻪ ﺭﺍ ﺩﺍﺩ ﻛﻪ ﭘﺎﻱ ﺭﻭﺍﻧﻲ‬
‫ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ ﻭ ﻫﺮﭼﻪ ﻫﺴﺖ ﺍﺯ ﺧﻮﺩ ﮔﺮﺩ ﻣﻴﺰﻧﺸﻴﻨﺎﻧﺴﺖ ﻭ ﺧﺪﺍ ﺭﺍ ﺳﭙﺎﺱ ﮔﺰﺍﺭﺩﻡ ﻛﻪ ﺭﺍﺳﺘﻲ ﺭﺍ ﺑﺎﻳﻦ ﺁﺳﺎﻧﻲ ﺩﺭﻳﺎﻓﺘﻢ‪.‬‬
‫ﺁﻧﭽﻪ ﺭﺍ ﺷﮕﻔﺖ ﺍﻓﺘﺎﺩ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﭼﻴﺰﻱ ﺑﺎ ﺍﻳﻦ ﺑﻲﺑﻨﻴﺎﺩﻱ ﭼﮕﻮﻧﻪ ﻫﺰﺍﺭﺍﻥ ﭘﺮﻭﻓﺴﻮﺭ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻫﻮﺍﺩﺍﺭﺵ ﻣﻴﺒﺎﺷﻨﺪ؟!‪..‬‬
‫ﭼﮕﻮﻧﻪ ﺁﻥ ﻛﺘﺎﺑﻬﺎ ﺭﺍ ﻣﻲﻧﻮﻳﺴﻨﺪ؟!‪ ..‬ﭼﮕﻮﻧﻪ ﺁﻥ ﺍﻧﺠﻤﻨﻬﺎ ﺭﺍ ﺑﺮﭘﺎ ﻣﻴﮕﺮﺩﺍﻧﻨﺪ؟!‪ ..‬ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻲ ﺑﺮﺩﻡ ﻛﻪ ﺁﺩﻣﻲ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ‬
‫ﮔﻤﺮﺍﻫﻲ ﭘﺬﻳﺮ ﺍﺳﺖ‪ .‬ﭘﻲ ﺑﺮﺩﻡ ﻛﻪ ﺩﺍﻧﺸﻬﺎ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﺟﻠﻮ ﭘﻨﺪﺍﺭ ﭘﺮﺳﺘﻲ ﺭﺍ ﻧﺘﻮﺍﻧﺪ ﮔﺮﻓﺖ ﻭ ﺍﮔﺮ ﭘﻨﺪﺍﺭﻫﺎﻳﻲ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ‬
‫ﭘﻨﺪﺍﺭﻫﺎﻱ ﺩﻳﮕﺮﻱ ﭘﺪﻳﺪ ﺗﻮﺍﻧﺪ ﺁﻣﺪ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻳﻢ ﺑﺮﺧﻲ ﺍﺯ ﺍﻳﻨﺎﻥ »ﻣﺎﻧﻴﺘﻴﺰﻡ« ﻳﺎ ﺧﻮﺍﺑﺎﻧﻴﺪﻥ ﻛﺴﻲ ﺭﺍ ﺑﺎ ﻧﻴﺮﻭﻱ ﻛﻬﺮﺑﺎﻳﻲ‪ ،‬ﺍﻓﺰﺍﺭ ﻓﺮﻳﺒﻜﺎﺭﻳﻬﺎﻱ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪،‬‬
‫ﻭ ﭼﻨﻴﻦ ﻭﺍ ﻣﻲﻧﻤﺎﻳﻨﺪ ﻛﻪ ﭼﻮﻥ ﻳﻜﻲ ﺭﺍ ﺧﻮﺍﺑﺎﻧﻴﺪﻧﺪ ﺍﻭ ﺑﺎ ﺭﻭﺍﻧﻬﺎﻱ ﻣﺮﺩﮔﺎﻥ ﺑﻬﻤﺒﺴﺘﮕﻲ ﺗﻮﺍﻧﺪ ﻳﺎﻓﺖ ﻭ ﺑﺎ ﺁﻧﺎﻥ ﺑﮕﻔﺘﮕﻮ ﺗﻮﺍﻧﺪ‬
‫ﭘﺮﺩﺍﺧﺖ‪ .‬ﻧﻴﺰ ﭼﻨﻴﻦ ﻭﺍ ﻣﻲﻧﻤﺎﻳﻨﺪ ﻛﻪ ﻫﻤﺎﻥ ﺧﻮﺍﺑﺎﻧﻴﺪﻩ ﺷﺪﻩ )ﻳﺎ ﺑﮕﻔﺘﻪ ﺧﻮﺩﺷﺎﻥ »ﻣﻴﺪﻳﻮﻡ«( ﺑﺎ ﻧﻴﺮﻭﻱ ﺧﻮﺩ‪ ،‬ﻳﺎ ﺑﺎ ﮔﻔﺘﮕﻮ ﺑﺎ‬
‫ﺭﻭﺍﻧﻬﺎﻱ ﻣﺮﺩﮔﺎﻥ‪ ،‬ﺍﺯ ﺁﻳﻨﺪﻩ ﻭ ﻧﺎﭘﻴﺪﺍ ﺁﮔﺎﻫﻲ ﺗﻮﺍﻧﺪ ﺩﺍﺩ‪ .‬ﻣﻲﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺑﺮﺍﻱ ﻓﺮﻳﺒﻜﺎﺭﻱ ﻭ ﮔﺰﺍﻓﮕﻮﻳﻲ ﺻﺪ ﺭﺍﻩ ﻣﻲﺩﺍﺭﻧﺪ‪.‬‬
‫‪٤٥‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﺍﻳﻦ ﻧﻴﺰ ﺑﻴﭙﺎﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻴﺰ ﺁﻧﭽﻪ ﺭﺍﺳﺘﺴﺖ ﻫﻤﺎﻥ ﺧﻮﺍﺑﺎﻧﻴﺪﻥ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﻧﻴﺮﻭ ﺩﺭ ﺑﺴﻴﺎﺭ ﻛﺴﺎﻥ ﻫﺴﺖ‬
‫ﻛﻪ ﺑﺎ ﻧﮕﺎﻫﻬﺎﻳﻲ ﻛﺴﻲ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺑﺪﺭ ﻛﻨﻨﺪ ﻭ ﻧﻴﺮﻭﻫﺎﻱ ﺍﻭ ﺭﺍ ﺍﺯ ﻛﺎﺭ ﺍﻧﺪﺍﺧﺘﻪ ﺍﻓﺰﺍﺭﻱ ﺩﺭ ﺩﺳﺖ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﻛﺴﻲ ﻛﻪ‬
‫ﺧﻮﺍﺑﻴﺪﻩ ﺍﺯ ﻫﻴﭻ ﭼﻴﺰ ﺁﮔﺎﻩ ﻧﻤﻲﺑﺎﺷﺪ ﻭ ﻫﺮﭼﻪ ﺑﻜﻨﺪ ﻭ ﺑﮕﻮﻳﺪ ﺑﺎ ﺩﺳﺘﻮﺭ ﺧﻮﺍﺑﺎﻧﺎﻧﻨﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻨﺴﺖ ﺁﻧﭽﻪ ﻫﺴﺖ‪ ،‬ﻭ ﺁﻧﻜﻪ ﺑﺎ‬
‫ﺭﻭﺍﻧﻲ ﺑﮕﻔﺘﮕﻮ ﭘﺮﺩﺍﺯﺩ ﻭ ﺍﺯ ﺁﻳﻨﺪﻩ ﺁﮔﺎﻫﻲ ﺩﻫﺪ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻴﺰﻫﺎ ﻫﻤﻪ ﺩﻋﻮﻳﻬﺎﻱ ﭘﻮﭼﻴﺴﺖ‪.‬‬
 ‫ﮔﻔﺘﺎﺭ ﺷﺸﻢ‬
‫ﺁﻳﺎ ﺭﺷﺘﻪ ﻛﺎﺭﻫﺎ ﺩﺭ ﺩﺳﺖ ﺧﻮﺩ ﺁﺩﻣﻴﺎﻥ ﻧﻴﺴﺖ؟‪..‬‬
‫ﻳﻜﻲ ﺩﻳﮕﺮ ﺍﺯ ﭘﻨﺪﺍﺭﻫﺎ ﻛﻪ ﻣﻴﺒﺎﻳﺪ ﺁﻧﺮﺍ ﺑﺰﺭﮔﺘﺮ ﻭ ﺑﺪﺗﺮ ﺷﻤﺎﺭﻳﻢ ﭘﻨﺪﺍﺭ ﺑﺨﺖ ﻭ ﺳﺮﻧﻮﺷﺖ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎﺳﺖ‪ .‬ﺍﺯ ﺑﺎﺳﺘﺎﻥ ﺯﻣﺎﻥ‬
‫ﻣﺮﺩﻣﺎﻥ ﭼﻮﻥ ﻳﻜﻲ ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﻓﻴﺮﻭﺯ ﻭ ﺩﻳﮕﺮﻱ ﺭﺍ ﻧﺎﻓﻴﺮﻭﺯ ﻳﺎﻓﺘﻪ ﻭ ﺷﻮﻧﺪﻫﺎﻱ ﻛﺎﺭﻫﺎ ﺭﺍ ﻧﻤﻲﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﺑﺎﻳﻦ ﭘﻨﺪﺍﺭ ﺷﺪﻩﺍﻧﺪ‬
‫ﻛﻪ ﺁﺩﻣﻴﺎﻥ ﺑﺮﺧﻲ ﺧﻮﺷﺒﺨﺖ ﻭ ﺑﺮﺧﻲ ﺑﺪﺑﺨﺖ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﺍﺯ ﺑﺎﺳﺘﺎﻧﺘﺮﻳﻦ ﺯﻣﺎﻧﻬﺎ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﻫﻤﻪ ﺗﻮﺩﻩﻫﺎ ﺭﻭﺍﺝ‬
‫ﻣﻲﺩﺍﺭﺩ‪.‬‬
‫ﺳﭙﺲ ﭼﻮﻥ ﺩﻳﻦ ﻭ ﺧﺪﺍﺷﻨﺎﺳﻲ ﺭﻭﺍﺝ ﮔﺮﻓﺘﻪ ﺩﻳﻨﺪﺍﺭﺍﻥ ﻫﻤﻪ ﻛﺎﺭﻫﺎ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺷﻤﺎﺭﺩﻩ ﺩﺭﺑﺎﺭﻩ ﻓﻴﺮﻭﺯﻱ ﻭ ﻧﺎﻓﻴﺮﻭﺯﻱ ﺁﺩﻣﻲ‬
‫ﭘﻨﺪﺍﺭ ﺳﺮﻧﻮﺷﺖ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩﺍﻧﺪ‪» .‬ﺧﺪﺍ ﻫﺮﻛﻪ ﺭﺍ ﺑﺎﻳﻦ ﺟﻬﺎﻥ ﻣﻲﻓﺮﺳﺘﺪ ﻫﺮﺁﻧﭽﻪ ﺑﺴﺮﺵ ﺧﻮﺍﻫﺪ ﮔﺬﺷﺖ ﺩﺭ ﭘﻴﺸﺎﻧﻲ ﺍﻭ ﻧﻮﺷﺘﻪ‬
‫ﺷﺪﻩ«‪.‬‬
‫ﺳﭙﺲ ﻛﻪ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﺍﻥ ﺑﻪ ﭘﻨﺪﺍﺭ ﺭﻧﮓ ﺩﻳﮕﺮﻱ ﺩﺍﺩﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﭘﻨﺪﺍﺭ ﺁﻧﺎﻥ ﻛﺎﺭﻫﺎﻱ ﺍﻳﻦ ﺟﻬﺎﻥ‬
‫ﻫﻤﻪ ﺍﺯ ﮔﺮﺩﺵ ﺳﺘﺎﺭﮔﺎﻥ ﮔﺮﺩﻧﺪﻩ ﻭ ﺍﺯ ﺩﻭﺭﻱ ﻭ ﻧﺰﺩﻳﻜﻲ ﺁﻧﺎﻥ ﺑﻴﻜﺪﻳﮕﺮ ﺑﺮﻣﻲﺧﻴﺰﺩ‪ ،‬ﻭ ﻓﻴﺮﻭﺯﻱ ﻭ ﻧﺎﻓﻴﺮﻭﺯﻱ ﻫﺮﻛﺴﻲ ﺩﺭ‬
‫ﺯﻧﺪﮔﺎﻧﻲ‪ ،‬ﻧﺘﻴﺠﻪ »ﻃﺎﻟﻊ« ﺍﻭ )ﺣﺎﻝ ﺳﺘﺎﺭﮔﺎﻥ ﺩﺭ ﻫﻨﮕﺎﻡ ﺯﺍﻳﻴﺪﻥ ﺍﻭ( ﻣﻲﺑﺎﺷﺪ‪.‬‬
‫ﺳﭙﺲ ﺩﺭ ﺍﺳﻼﻡ ﮔﻔﺘﮕﻮﻱ »ﻟﻮﺡ ﻣﺤﻔﻮﻅ« ﺑﻤﻴﺎﻥ ﺁﻣﺪﻩ ﻭ ﺟﻤﻠﻪﻫﺎﻳﻲ ﺍﺯ ﻗﺮﺁﻥ ﻛﻪ ﺩﺭﺳﺖ ﻓﻬﻤﻴﺪﻩ ﻧﺸﺪﻩ ﻋﻨﻮﺍﻧﻲ ﮔﺮﺩﻳﺪﻩ‬
‫ﻭ ﺍﻧﺒﻮﻫﻲ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻤﻪ ﻛﺎﺭﻫﺎ ﺭﺍ ﺍﺯ ﺧﺪﺍ ﺩﺍﻧﺴﺘﻪ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺩﺍﺭﺍﻱ ﻫﻴﭻ ﺍﺧﺘﻴﺎﺭﻱ ﻧﺸﻤﺎﺭﺩﻩﺍﻧﺪ‪.‬‬
‫ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﭼﻨﺪ ﮔﻮﻧﻪ ﮔﻤﺮﺍﻫﻲ ﺍﺯ ﻛﻬﻨﻪ ﻭ ﻧﻮ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ ﻭ ﻳﻚ ﭘﻨﺪﺍﺭ ﺑﺴﻴﺎﺭ ﺯﻳﺎﻥﺁﻭﺭﻱ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻣﺎﻥ ـ ﺑﻮﻳﮋﻩ‬
‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ـ ﺭﻭﺍﺝ ﺩﺍﺩﻩ ﺷﺪﻩ‪.‬‬
‫ﺍﺯ ﺍﻳﻨﺮﻭ ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﺑﺴﻴﺎﺭ ﺭﻳﺸﻪﺩﺍﺭ ﺍﺳﺖ‪ .‬ﺯﻳﺮﺍ ﺍﺯ ﻳﻜﺴﻮ ﺑﺎ ﺯﺑﺎﻧﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻧﻲ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ ﺑﺎ ﻧﺎﻣﻬﺎﻱ ﮔﻮﻧﺎﮔﻮﻧﻲ ـ ﺍﺯ‬
‫ﺑﺨﺖ ﻭ ﺳﺮﻧﻮﺷﺖ ﻭ ﻗﻀﺎ ﻭ ﻗﺪﺭ ﻭ ﻗﺴﻤﺖ ﻭ ﻃﺎﻟﻊ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ـ ﺧﻮﺍﻧﺪﻩ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺍﺯ ﻳﻜﺴﻮ ﺭﻧﮓ ﺧﺪﺍﺷﻨﺎﺳﻲ ﻭ ﺩﻳﻨﺪﺍﺭﻱ‬
‫ﺑﺂﻥ ﺩﺍﺩﻩ ﺷﺪﻩ ﻭ ﺍﻧﺒﻮﻫﻲ ﭼﻨﻴﻦ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻛﻪ ﺍﮔﺮ ﻧﭙﺬﻳﺮﻧﺪ ﺧﺪﺍ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﺻﺪﻫﺎ ﺣﺪﻳﺚ ﻭ ﺟﻤﻠﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ‬
‫ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪» :‬ﻋﺒﺪﻱ ﺗﺮﻳﺪ ﻭ ﺍﺭﻳﺪ ﻭ ﻻ ﻳﻜﻮﻥ ﺍﻻ ﻣﺎ ﺍﺭﻳﺪ«‪» ،‬ﻋﺮﻓﺖ ﺍﷲ ﺑﻔﺴﺦ ﺍﻟﻌﺰﺍﺋﻢ« ‪» ،‬ﺍﻟﺴﻌﻴﺪ ﺳﻌﻴﺪ ﻓﻲ ﺑﻄﻦ ﺍﻣﻪ ﺍﻟﺸﻘﻲ ﺷﻘﻲ‬
‫ﻓﻲ ﺑﻄﻦ ﺍﻣﻪ«‪» ،‬ﺍﻟﺮﺯﻕ ﻣﻘﺴﻮﻡ«‪.‬‬
‫ﺍﺯ ﺍﻳﻨﺴﻮ ﻧﻴﺰ ﺷﺎﻋﺮﺍﻥ ﻛﻪ ﺑﺎ ﭘﺴﺘﻲ ﻭ ﺗﻨﺒﻠﻲ ﺯﻳﺴﺘﻪ ﺑﺎ ﺗﻨﮕﺪﺳﺘﻲ ﻣﻲﮔﺬﺭﺍﻧﻴﺪﻩﺍﻧﺪ ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﺩﺳﺘﺎﻭﻳﺰ ﻧﻴﻜﻲ ﺩﺭ ﺩﺳﺖ ﺁﻧﺎﻥ‬
‫ﻣﻲﺑﻮﺩﻩ‪ ،‬ﻭ ﺧﻮﺩ ﺯﻣﻴﻨﻪ ﭘﻬﻨﺎﻭﺭﻱ ﺑﺮﺍﻱ ﻳﺎﻭﻩﮔﻮﻳﻲ ﻭ ﺳﺨﻨﺒﺎﻓﻲ ﺑﺮﻭﻱ ﺁﻧﺎﻥ ﻣﻲﮔﺸﺎﺩﻩ‪ .‬ﺍﻳﻨﺴﺖ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻴﺶ ﺍﺯ ﻫﺮ ﺯﻣﻴﻨﻪ‬
‫ﺩﻳﮕﺮﻱ ﺑﻪ ﺳﺨﻨﺒﺎﻓﻲ ﭘﺮﺩﺍﺧﺘﻪ ﺩﺭ ﺑﻴﻬﻮﺩﻩ ﮔﻮﻳﻲ ﺍﻧﺪﺍﺯﻩ ﻧﺸﻨﺎﺧﺘﻪﺍﻧﺪ‪.‬‬
‫ﺑﺪﻳﻦ ﺩﻟﻴﻞ ﻛﻪ ﺗﺪﺑﻴﺮﻫﺎﻱ ﺟﻤﻠﻪ ﺧﻄﺎﺳﺖ‬ ‫ﺑﻠﻲ ﻗﻀﺎﺳﺖ ﺑﻬﺮ ﻧﻴﻚ ﻭ ﺑﺪ ﻋﻨﺎﻧﻜﺶ ﺧﻠﻖ‬
‫ﻛﻪ ﻧﻘﺸﺒﻨﺪ ﺣﻮﺍﺩﺙ ﻭ ﺭﺍﻱ ﭼﻮﻥ ﻭ ﭼﺮﺍﺳﺖ‬ ‫ﻛﺴﻲ ﺯ ﭼﻮﻥ ﻭ ﭼﺮﺍ ﺩﻡ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺯﺩ‬
‫ﺷﺎﻋﺮﻛﻲ ﻛﻪ ﺑﺎ ﺗﻬﻴﺪﺳﺘﻲ ﻭ ﮔﺪﺍﻳﻲ ﺑﺎ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﺗﻮﺍﻧﮕﺮﺍﻥ ﺩﻋﻮﻱ ﻫﻤﺴﺮﻱ ﻣﻲﺩﺍﺷﺘﻪ ﺍﻓﺴﺎﻧﻪ »ﺍﻟﺮﺯﻕ ﻣﻘﺴﻮﻡ« ﺑﺮﺍﻱ ﺍﻭ‬
‫ﺩﺳﺘﺎﻭﻳﺰ ﻧﻴﻜﻲ ﻣﻲﺑﻮﺩﻩ‪:‬‬
‫ﺑﺎ ﭘﺎﺩﺷﻪ ﺑﮕﻮﻱ ﻛﻪ ﺭﻭﺯﻱ ﻣﻘﺮﺭ ﺍﺳﺖ‬ ‫ﻣﺎ ﺁﺑﺮﻭﻱ ﻓﻘﺮ ﻭ ﻗﻨﺎﻋﺖ ﻧﻤﻲﺑﺮﻳﻢ‬
‫‪٤٧‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻣﺮﺩﻙ ﭘﻲ ﻛﺎﺭﻱ ﻧﺮﻓﺘﻪ ﻭ ﺭﻭﺯ ﺑﺎ ﻳﺎﻭﻩﺑﺎﻓﻲ ﻣﻲﮔﺬﺭﺍﻧﻴﺪﻩ ﻭ ﺁﻧﮕﺎﻩ ﺑﻬﺎﻧﻪ ﺁﻭﺭﺩﻩ ﻭ ﭼﻨﻴﻦ ﻣﻲﮔﻔﺘﻪ‪:‬‬
‫ﻧﺪﻫﻨﺪﺕ ﺯﻳﺎﺩﻩ ﺍﺯ ﺭﻭﺯﻱ‬ ‫ﮔﺮ ﺯﻣﻴﻦ ﺭﺍ ﺑﺂﺳﻤﺎﻥ ﺩﻭﺯﻱ‬
‫ﮔﺎﻫﻲ ﭼﻨﻴﻦ ﻭﺍﻧﻤﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺑﺎﻭﺭ ﻧﺪﺍﺷﺘﻦ ﺑﻘﻀﺎ ﻭ ﻗﺪﺭ ﻭ ﺑﺨﺖ ﻭ ﻗﺴﻤﺖ‪ ،‬ﺧﺪﺍ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻦ ﻭ ﺑﺪﺳﺘﮕﺎﻩ ﺍﻭ ﮔﺮﺩﻥ‬
‫ﻧﮕﺰﺍﺭﺩﻧﺴﺖ‪ .‬ﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﮔﻔﺘﻪ‪:‬‬
‫ﻛﻪ ﺑﺮ ﺑﺨﺖ ﻭ ﺭﻭﺯﻱ ﻗﻨﺎﻋﺖ ﻧﻜﺮﺩ‬ ‫ﺧﺪﺍ ﺭﺍ ﻧﺪﺍﻧﺴﺖ ﻭ ﻃﺎﻋﺖ ﻧﻜﺮﺩ‬
‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻳﻨﺎﻥ ﮔﺎﻣﻲ ﺑﺎﻻﺗﺮ ﮔﺰﺍﺭﺩﻩ ﭼﻨﻴﻦ ﻭﺍ ﻧﻤﻮﺩﻩ ﺍﻧﺪ ﻛﻪ »ﭼﺮﺥ« )ﻳﺎ ﻓﻠﻚ( ﻛﻪ ﻣﻴﮕﺮﺩﺩ ﻭ ﺭﺷﺘﻪ ﻛﺎﺭﻫﺎ ﺩﺭ ﺩﺳﺖ‬
‫ﺁﻧﺴﺖ ﺑﺎ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﻧﻴﻜﺎﻥ ﺩﺷﻤﻦ ﻣﻲﺑﺎﺷﺪ ﻭ ﻫﻤﻴﺸﻪ ﺑﺎ ﺁﻧﺎﻥ ﺑﺪﺧﻮﺍﻫﻲ ﻛﻨﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺁﻧﺮﺍ »ﻏﺪﺍﺭ« ﻭ »ﺳﻔﻠﻪ ﭘﺮﻭﺭ« ﻭ ﻣﺎﻧﻨﺪ‬
‫ﺍﻳﻨﻬﺎ ﻧﺎﻣﻴﺪﻩ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﺎﺩﺍﻧﻲ ﻭ ﺭﺳﻮﺍﻳﻲ ﺭﺍ ﺍﺯ ﺍﻧﺪﺍﺯﻩ ﮔﺬﺭﺍﻧﻴﺪﻩ ﺍﻧﺪ‪:‬‬
‫ﺗﻮ ﺍﻫﻞ ﺩﺍﻧﺶ ﻭ ﻓﻀﻠﻲ ﻫﻤﻴﻦ ﮔﻨﺎﻫﺖ ﺑﺲ‬ ‫ﻓﻠﻚ ﺑﻤﺮﺩﻡ ﻧﺎﺩﺍﻥ ﺩﻫﺪ ﺯﻣﺎﻡ ﻣﺮﺍﺩ‬
‫ﺷﻴﺦ ﺑﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﻣﻼﻳﺎﻥ ﺑﻨﺎﻡ ﻣﻲﺑﻮﺩﻩ ﺍﻳﻦ ﺩﻭ ﺷﻌﺮ ﺭﺍ ﺑﻨﺎﻡ ﺍﻭ ﻣﻲﻧﻮﻳﺴﻨﺪ‪:‬‬
‫ﻫﻤﻮﺍﺭﻩ ﺑﺮ ﺍﻫﻞ ﻓﻀﻞ ﻏﻢ ﻣﻲﺑﺎﺭﻱ‬ ‫ﺍﻱ ﭼﺮﺥ ﻛﻪ ﺑﺎ ﻣﺮﺩﻡ ﻧﺎﺩﺍﻥ ﻳﺎﺭﻱ‬
‫ﮔﻮﻳﺎ ﻛﻪ ﺯ ﺍﻫﻞ ﺩﺍﻧﺸﻢ ﻣﻲﭘﻨﺪﺍﺭﻱ‬ ‫ﭘﻴﻮﺳﺘﻪ ﺯ ﺗﻮ ﺑﺮ ﺩﻝ ﻣﻦ ﺑﺎﺭ ﻏﻤﻴﺴﺖ‬
‫ﺧﺮﺍﺑﺎﺗﻴﺎﻥ ﻛﻪ ﺧﻴﺎﻡ ﻭ ﺣﺎﻓﻆ ﺍﺯ ﭘﻴﺸﺮﻭﺍﻥ ﺍﻳﺸﺎﻥ ﺑﻮﺩﻩﺍﻧﺪ ﻳﻜﻲ ﺍﺯ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﻛﻪ ﺑﺮﻭﻳﺶ ﭘﺎﻓﺸﺎﺭﻱ ﺑﻲﺍﻧﺪﺍﺯﻩ ﻧﺸﺎﻥ ﺩﺍﺩﻩﺍﻧﺪ‬
‫ﻫﻤﻴﻦ »ﺟﺒﺮﻳﮕﺮﻱ« ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﺳﺘﺎﻭﻳﺰ ﻧﻴﻜﻲ ﺩﺭ ﺩﺳﺖ ﺁﻧﺎﻥ ﻣﻲﺑﻮﺩﻩ ﻛﻪ ﺑﮕﻮﻳﻨﺪ‪» :‬ﺑﻮﺩﻧﻴﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺍﺯ ﻛﺎﺭ ﻭ ﻛﻮﺷﺶ‬
‫ﻧﺘﻴﺠﻪ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ«‪ .‬ﺧﻴﺎﻡ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ﭘﻴﻮﺳﺘﻪ ﻗﻠﻢ ﺯ ﻧﻴﻚ ﻭ ﺑﺪ ﻧﺎﺳﻮﺩ ﺍﺳﺖ‬ ‫ﺯﻳﻦ ﭘﻴﺶ ﻧﺸﺎﻥ ﺑﻮﺩﻧﻴﻬﺎ ﺑﻮﺩﺳﺖ‬
‫ﻏﻢﺧﻮﺭﺩﻥ ﻭﻛﻮﺷﻴﺪﻥ ﻣﺎ ﺑﻴﻬﻮﺩ ﺍﺳﺖ‬ ‫ﺗﻘﺪﻳﺮ ﺗﺮﺍ ﻫﺮ ﺁﻧﭽﻪ ﺑﺎﻳﺴﺖ ﺑﺪﺍﺩ‬
‫ﺣﺎﻓﻆ ﻣﻲﮔﻮﻳﺪ‪:‬‬
‫ﺗﻮ ﭼﻪ ﺩﺍﻧﻲ ﻗﻠﻢ ﺻﻨﻊ ﺑﻨﺎﻣﺖ ﭼﻪ ﻧﻮﺷﺖ‬ ‫ﺑﺮﻋﻤﻞ ﺗﻜﻴﻪ ﻣﻜﻦ ﺧﻮﺍﺟﻪﻛﻪ ﺩﺭ ﺭﻭﺯ ﺍﺯﻝ‬
‫ﺍﻳﻦ ﻳﺎﻭﻩﮔﻮﻱ ﺗﻴﺮﻩ ﺩﺭﻭﻥ ﺍﺯ ﻫﻴﭻ ﺍﻓﺴﺎﻧﻪﺍﻱ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﺸﻢ ﻧﭙﻮﺷﻴﺪﻩ‪.‬‬
‫ﮔﺎﻫﻲ ﺩﺳﺖ ﺑﺪﺍﻣﻦ ﺳﺘﺎﺭﻩ ﺷﻤﺎﺭﻱ ﺯﺩﻩ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻪ‪:‬‬
‫ﻛﻪ ﺳﻌﺪ ﻭ ﻧﺤﺲ ﺯﺗﺄﺛﻴﺮ ﺯﻫﺮﻩ ﻭ ﺯﺣﻞ ﺍﺳﺖ‬ ‫ﺑﮕﻴﺮ ﻃﺮﻩ ﻣﻪ ﻃﻠﻌﺘﻲ ﻭ ﻏﺼﻪ ﻧﺨﻮﺭ‬
‫ﮔﺎﻫﻲ ﺍﻓﺴﺎﻧﻪ ﺑﺨﺖ ﺭﺍ ﭘﻴﺶ ﻛﺸﻴﺪﻩ ﭼﻨﻴﻦ ﮔﻔﺘﻪ‪:‬‬
‫ﺑﺸﺴﺖ ﻭ ﺷﻮﻱ ﻧﮕﺮﺩﺩ ﺳﻔﻴﺪ ﺍﻳﻦ ﻣﺜﻞ ﺍﺳﺖ‬ ‫ﺯ ﻗﺴﻤﺖ ﺍﺯﻟﻲ ﭼﻬﺮﻩ ﺳﻴﻪ ﺑﺨﺘﺎﻥ‬
‫ﮔﺎﻫﻲ ﺩﺳﺖ ﺑﺪﺍﻣﻦ ﻗﻀﺎ ﺯﺩﻩ ﻭ ﭼﻨﻴﻦ ﺳﺮﻭﺩﻩ‪:‬‬
‫ﮔﺮ ﺗﻮ ﻧﻤﻲﭘﺴﻨﺪﻱ ﺗﻐﻴﻴﺮ ﺩﻩ ﻗﻀﺎ ﺭﺍ‬ ‫ﺩﺭﻛﻮﻱ ﻧﻴﻜﻨﺎﻣﻲ ﻣﺎ ﺭﺍ ﮔﺬﺭ ﻧﺪﺍﺩﻧﺪ‬
‫ﺁﻥ »ﺍﺩﺑﻴﺎﺕ ﺍﻳﺮﺍﻥ« ﻛﻪ ﺑﺎ ﺩﻫﺎﻥ ﭘﺮ ﺑﺎﺩ ﻧﺎﻣﺶ ﺭﺍ ﻣﻲﺑﺮﻧﺪ ﻭ ﺑﺂﻥ ﻣﻲﻧﺎﺯﻧﺪ ﻫﻤﻴﻦ ﻳﺎﻭﻩ ﮔﻮﻳﻴﻬﺎ‪ ،‬ﻭ ﻫﻤﻴﻦ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﺳﺖ‪.‬‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ‪ ،‬ﺩﺭ ﺧﻮﺩ ﺯﻧﺪﮔﺎﻧﻲ ﺯﻣﻴﻨﻪ ﺑﺮﺍﻱ ﺭﻭﺍﺝ ﭼﻨﻴﻦ ﺑﺎﻭﺭﻱ ﺑﺎﺯ ﺍﺳﺖ ﻭ ﺍﻧﮕﻴﺰﻩﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﻣﻲﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﻣﺮﺩﻡ ﻛﻪ ﺍﺯ ﭼﮕﻮﻧﮕﻲ ﺟﻬﺎﻥ‪ ،‬ﻭ ﺍﺯ ﺑﻬﻤﺒﺴﺘﮕﻲ ﻛﺎﺭﻫﺎ ﺁﮔﺎﻩ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻧﺎﭼﺎﺭﻧﺪ ﭘﻴﺸﺂﻣﺪﻫﺎ ﺭﺍ ﺍﺯ ﺑﺨﺖ ﻳﺎ ﺍﺯ »ﻗﻀﺎ«‬
‫ﻭ ﻳﺎ ﺍﺯ ﺳﺘﺎﺭﮔﺎﻥ ﺁﺳﻤﺎﻥ ﺩﺍﻧﻨﺪ‪ ،‬ﺑﻮﻳﮋﻩ ﺩﺭ ﺟﺎﻫﺎﻳﻲ ﻛﻪ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﺧﻴﻢ »ﺧﻮﺩﺧﻮﺍﻫﻲ« ﺩﺍﺭﺩ‪ .‬ﻓﻼﻥ ﻣﺮﺩ ﻛﻪ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﭘﺲ‬
‫‪٤٨‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻣﺎﻧﺪﻩ ﺍﻳﻦ ﺑﺎﻭ ﺩﺷﻮﺍﺭ ﺍﺳﺖ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﻧﺎﺗﻮﺍﻥ ﻭ ﻛﺎﺭﻧﺪﺍﻥ ﺷﻨﺎﺳﺪ ﻭ ﻧﺎﭼﺎﺭ ﺍﺳﺖ ﻛﻪ ﮔﻨﺎﻩ ﺭﺍ ﺑﮕﺮﺩﻥ ﺑﺨﺖ ﻳﺎ »ﻗﻀﺎ ﻭ ﻗﺪﺭ«‬
‫ﺍﻧﺪﺍﺯﺩ‪.‬‬
‫ﺍﺯ ﻫﻤﻴﻨﺠﺎﺳﺖ ﻛﻪ ﻛﺴﺎﻥ ﭘﺴﺖ ﻭ ﺗﻨﺒﻞ ﺑﺎﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ ﺑﻴﺸﺘﺮ ﮔﺮﺍﻳﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﺩﺳﺘﺎﻭﻳﺰ ﻧﻴﻜﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﭘﺴﺘﻲ ﻭ‬
‫ﺩﺭﻣﺎﻧﺪﮔﻲ ﻛﻪ ﻫﺴﺘﻨﺪ ﺷﻜﺴﺘﻲ ﺑﺨﻮﺩ ﺭﺍﻩ ﻧﺪﻫﻨﺪ ﻭ ﮔﻨﺎﻫﻲ ﺑﮕﺮﺩﻥ ﺧﻮﺩ ﻧﮕﻴﺮﻧﺪ‪.‬‬
‫ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺩﺭ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻥ ﭘﻨﺪﺍﺭﻫﺎ ﺧﻴﻢ ﺧﻮﺩﺧﻮﺍﻫﻲ ﺑﻴﺶ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮ ﻛﺎﺭﮔﺮ ﺍﻓﺘﺎﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺍﺳﺘﺎﻧﻲ‬
‫ﻫﺴﺖ ﻛﻪ ﻣﻴﺒﺎﻳﺪ ﺑﻨﻮﻳﺴﻢ‪:‬‬
‫ﻼ ﺩﻭ ﺗﻦ‬
‫ﺍﮔﺮ ﻓﺮﺍﻣﻮﺵ ﻧﮕﺮﺩﻳﺪﻩ ﺗﺎ ﺳﻲ ﻭ ﭼﻬﻞ ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﻣﺮﺩﻡ ﻫﺮ ﮔﻨﺎﻫﻲ ﺭﺍ ﺑﮕﺮﺩﻥ ﺷﻴﻄﺎﻥ ﺍﻧﺪﺍﺧﺘﻨﺪﻱ‪ .‬ﻣﺜ ﹰ‬
‫ﺑﺎ ﻫﻢ ﺑﻪ ﭘﻴﻜﺎﺭ ﺑﺮﺧﺎﺳﺘﻨﺪﻱ ﻭ ﺁﻧﺎﻧﻜﻪ ﺧﻮﺍﺳﺘﻨﺪﻱ ﻣﻴﺎﻧﺠﻲ ﺑﺎﺷﻨﺪ ﻭ ﺁﺭﺍﻣﺸﺎﻥ ﮔﺮﺩﺍﻧﻨﺪ ﭼﻨﻴﻦ ﮔﻔﺘﻨﺪﻱ‪» :‬ﺑﺸﻴﻄﺎﻥ ﻟﻌﻨﺖ ﻛﻨﻴﺪ‪.‬‬
‫ﺻﻠﻮﺍﺕ ﺑﻔﺮﺳﺘﻴﺪ«‪ .‬ﻟﻌﻦ ﻭ ﺻﻠﻮﺍﺕ ﺑﺮﺍﻱ ﺁﻥ ﺑﻮﺩﻱ ﻛﻪ ﺷﻴﻄﺎﻥ ﺑﮕﺮﻳﺰﺩ‪ .‬ﻛﺴﻲ ﻛﻪ ﻛﺎﺭﻱ ﺑﺪ ﻛﺮﺩﻱ ﻭ ﺍﺯ ﺁﻥ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻱ‬
‫ﭼﻨﻴﻦ ﮔﻔﺘﻲ‪» :‬ﺧﺪﺍ ﺑﺸﻴﻄﺎﻥ ﻟﻌﻨﺖ ﻛﻨﺪ ﺩﻳﺪﻱ ﭼﻜﺎﺭ ﻛﺮﺩ؟!«‪ .‬ﻛﺴﻴﻜﻪ ﺩﺯﺩﻱ ﻛﺮﺩﻱ ﻭ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻱ ﭼﻮﻥ ﭘﺮﺳﻴﺪﻧﺪﻱ‬
‫ﭘﺸﻴﻤﺎﻧﻲ ﻧﻤﻮﺩﻱ ﻭ ﭼﻨﻴﻦ ﮔﻔﺘﻲ‪» :‬ﺷﻴﻄﺎﻥ ﮔﻮﻟﻢ ﺯﺩ«‪.‬‬
‫ﺍﻳﻦ ﺷﻴﻮﻩ ﻫﻤﮕﺎﻧﻲ ﻣﻲﺑﻮﺩ ﻭ ﻫﻨﻮﺯ ﻫﻢ ﻣﺮﺩﻡ ﻋﺎﻣﻲ ﺑﻬﻤﺎﻥ ﺷﻴﻮﻩ ﭘﺎﺑﻨﺪﻧﺪ‪ .‬ﻭﻟﻲ ﺩﺭﺳﺨﻮﺍﻧﺪﮔﺎﻥ ﺩﻳﮕﺮ ﺑﺸﻴﻄﺎﻥ ﺑﺎﻭﺭﻱ‬
‫ﻧﻤﻲﺩﺍﺭﻧﺪ ﻭ ﮔﺮﻳﺒﺎﻥ ﺁﻧﺮﺍ ﺭﻫﺎ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺧﻴﻢ »ﺧﻮﺩﺧﻮﺍﻫﻲ« ﺍﺯ ﻛﺎﺭ ﻧﻴﻔﺘﺎﺩﻩ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﭼﻴﺰﻫﺎﻱ ﺩﻳﮕﺮﻱ ﺭﺍ‬
‫ﺟﺎﻧﺸﻴﻦ ﺷﻴﻄﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩﺍﻧﺪ‪.‬‬
‫ﺍﺯ ﺟﻤﻠﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻛﻪ ﺩﺭ ﺗﻮﺩﻩ ﺍﻳﻨﻬﻤﻪ ﺁﻟﻮﺩﮔﻴﻬﺎ ﻭ ﮔﺮﻓﺘﺎﺭﻳﻬﺎ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﻣﺎﻳﻪ ﺑﺪﺑﺨﺘﻲ ﺍﻳﻨﻬﺎﺳﺖ‪ ،‬ﺍﻳﻦ‬
‫ﺑﺎﻳﺮﺍﻧﻴﺎﻥ ﮔﺮﺍﻥ ﻣﻲﺍﻓﺘﺪ ﻛﻪ ﺑﺒﺪﻱ ﺧﻮﺩ ﮔﺮﺩﻥ ﮔﺰﺍﺭﻧﺪ ﻭ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﭼﺎﺭﻩ ﺑﺂﻟﻮﺩﮔﻴﻬﺎﻱ ﺧﻮﺩ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻦ ﺑﺨﻮﺩﺧﻮﺍﻫﻲ ﺁﻧﺎﻥ‬
‫ﺑﺮﻣﻲﺧﻮﺭﺩ‪ .‬ﺍﻳﻨﺴﺖ ﻫﻤﻪ ﮔﻨﺎﻩ ﺭﺍ ﺑﮕﺮﺩﻥ ﺍﻧﮕﻠﻴﺲ ﺍﻧﺪﺍﺧﺘﻪ ﺧﻮﺩ ﺭﺍ ﺑﻜﻨﺎﺭ ﻣﻲﮔﻴﺮﻧﺪ‪.‬‬
‫ﺷﻤﺎ ﺍﺯ ﻫﺮﭼﻪ ﺑﻨﺎﻟﻴﺪ ﭘﺎﺳﺨﺪﺍﺩﻩ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﺍﺯ ﺍﻧﮕﻠﻴﺴﻬﺎﺳﺖ‪ ،‬ﺁﻧﻬﺎ ﻣﻲﻛﻨﻨﺪ ﺩﻳﮕﺮ!«‪ .‬ﻣﻦ ﺑﺎ ﮔﻮﺵ ﺧﻮﺩ ﺷﻨﻴﺪﻩﺍﻡ ﻛﻪ‬
‫ﻛﺴﻲ ﻣﻲﮔﻔﺖ‪» :‬ﻣﺠﻠﺴﻲ ﺭﺍ ﺍﻧﮕﻠﻴﺴﻬﺎ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺑﻮﺩﻧﺪ ﻛﻪ ﺁﻥ ﻛﺘﺎﺑﻬﺎ ﺭﺍ ﺑﻨﻮﻳﺴﺪ ﻭ ﻣﺮﺩﻣﺮﺍ ﺁﻟﻮﺩﻩ ﻧﺎﺩﺍﻧﻴﻬﺎﻱ ﻛﻴﺸﻲ ﮔﺮﺩﺍﻧﺪ«‪.‬‬
‫ﺑﮕﻔﺘﻪ ﻳﻜﻲ ﺍﺯ ﺁﺷﻨﺎﻳﺎﻥ‪» :‬ﺷﻴﻄﺎﻥ ﺟﻬﺎﻥ ﺳﻴﺎﺳﺖ ﺍﻧﮕﻠﻴﺲ ﺍﺳﺖ«‪.‬‬
‫ﺍﺯ ﺳﺨﻦ ﺧﻮﺩ ﺩﻭﺭ ﻧﻴﻔﺘﻴﻢ‪ :‬ﺍﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ ﻧﻴﺰ ﭘﻮﭺ ﻭ ﺑﻴﭙﺎﺳﺖ‪» .‬ﺑﺨﺖ« ﻭ »ﺳﺮﻧﻮﺷﺖ« ﻭ »ﻃﺎﻟﻊ« ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﭼﻴﺰﻫﺎ ﺟﺰ‬
‫»ﺳﻤﺮﺩ« ﻧﻴﺴﺖ‪ .‬ﻓﻴﺮﻭﺯﻱ ﻳﺎ ﻧﺎﻓﻴﺮﻭﺯﻱ ﺁﺩﻣﻲ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺟﺰ ﻧﺘﻴﺠﻪ ﻛﺎﺭﺩﺍﻧﻲ ﻭ ﻛﺎﺭﻧﺪﺍﻧﻲ ﺧﻮﺩ ﺍﻭ‪ ،‬ﻭ ﺳﺎﺯﮔﺎﺭﻱ ﻭ ﻧﺎﺳﺎﺯﮔﺎﺭﻱ‬
‫ﭘﻴﺸﺂﻣﺪﻫﺎ ﻧﻴﺴﺖ‪.‬‬
‫ﺍﻣﺎ »ﻗﻀﺎ« ﻳﺎ »ﻗﺪﺭ« ﻭ ﻳﺎ »ﺟﺒﺮﻳﮕﺮﻱ« ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﻭﺍﺝ ﻣﻲﺩﺍﺭﺩ‪ ،‬ﺁﻥ ﻧﻴﺰ ﺑﻴﻜﺒﺎﺭ ﺑﻴﭙﺎﺳﺖ‪ .‬ﻣﺎ ﺁﺷﻜﺎﺭﻩ ﻣﻲﺑﻴﻨﻴﻢ‬
‫ﺧﺪﺍ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺩﺭ ﻛﺎﺭﻫﺎﺷﺎﻥ ﺁﺯﺍﺩ ﮔﺰﺍﺭﺩﻩ ﺍﺳﺖ‪ .‬ﻫﺮﻛﺴﻲ ﺑﺎ ﻓﻬﻢ ﻭ ﺧﺮﺩ ﺁﺯﺍﺩ‪ ،‬ﺗﻮﺍﻧﺪ ﺑﻜﺎﺭﻫﺎﻱ ﻧﻴﻚ ﻭ‬
‫ﺳﻮﺩﻣﻨﺪ ﭘﺮﺩﺍﺯﺩ ﻭ ﻳﺎ ﺑﻜﺎﺭﻫﺎﻱ ﺑﺪ ﻭ ﺯﻳﺎﻧﻤﻨﺪ ﺑﺮﺧﻴﺰﺩ‪ .‬ﻫﻴﭽﮕﻮﻧﻪ ﻧﺎﭼﺎﺭﻱ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻲﺑﺎﺷﺪ‪.‬‬
‫ﻼ ﻛﺸﺎﻭﺭﺯﻱ ﺗﻮﺍﻧﺪ‬
‫ﺭﺍﺳﺘﺴﺖ ﻛﻪ ﺭﺷﺘﻪ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺩﺭ ﺩﺳﺖ ﺁﺩﻣﻲ ﻧﻴﺴﺖ ﻭ ﭘﻴﺸﺂﻣﺪﻫﺎ ﻫﻤﻴﺸﻪ ﺩﺭ ﺟﻠﻮ ﻛﺎﺭﻫﺎ ﻫﺴﺖ‪ .‬ﻣﺜ ﹰ‬
‫ﺩﺭ ﺑﺎﻏﺶ ﺩﺭﺧﺘﻲ ﻛﺎﺭﺩ ﻭ ﺍﺯ ﺁﻥ ﺳﻮﺩﻱ ﺑﺮﺩﺍﺭﺩ ﻭ ﺗﻮﺍﻧﺪ ﻛﻪ ﻧﻜﺎﺭﺩ ﻭ ﺧﻮﺩ ﺭﺍ ﺑﻲﺑﻬﺮﻩ ﮔﺮﺩﺍﻧﺪ‪ .‬ﻭﻟﻲ ﻛﺸﺎﻭﺭﺯﻱ ﻛﻪ ﺩﺭﺧﺖ‬
‫ﻛﺎﺷﺘﻪ ﭼﻪ ﺑﺴﺎ ﻛﻪ ﺁﺏ ﺑﺮﻳﺪﻩ ﺷﻮﺩ ﻭ ﺩﺭﺧﺖ ﺧﺸﻚ ﮔﺮﺩﺩ‪ ،‬ﻭ ﻳﺎ ﺳﺮﻣﺎﻱ ﺳﺨﺖ ﺯﻣﺴﺘﺎﻥ ﺁﻧﺮﺍ ﺗﺒﺎﻩ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﻭ ﻳﺎ ﻣﺮﺩﻡ ﺁﺯﺍﺭﻱ‬
‫ﺷﺒﺎﻧﻪ ﺁﻧﺮﺍ ﻛﻨﺪﻩ ﺩﻭﺭ ﺍﻧﺪﺍﺯﺩ‪ .‬ﺩﺭ ﻫﺮ ﻛﺎﺭﻱ ﻳﻚ ﭼﻨﻴﻦ ﭘﻴﺸﺂﻣﺪﻫﺎﻳﻲ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪.‬‬
‫‪٤٩‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺍﻳﻨﻬﺎ ﺁﺯﺍﺩﻱ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﻧﺒﺮﺩ‪ .‬ﻫﺮﻛﺲ ﺁﺯﺍﺩ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﭘﻴﺸﺂﻣﺪﻫﺎ ﻧﻴﺰ ﻧﺒﺮﺩ ﻛﻨﺪ‪ .‬ﻫﻤﺎﻥ ﻛﺸﺎﻭﺭﺯ ﺗﻮﺍﻧﺪ‬
‫ﺩﺭﺧﺖ ﺩﻳﮕﺮﻱ ﻛﺎﺭﺩ ﻭ ﺧﻮﺍﺳﺘﻲ ﺭﺍ ﻛﻪ ﻣﻲﺩﺍﺷﺖ ﺍﺯ ﺩﺳﺖ ﻧﺪﻫﺪ‪.‬‬
‫ﭼﻴﺰﻱ ﺩﻳﮕﺮ ﻛﻪ ﻣﻲﺑﺎﻳﺪ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻪ ﺷﻮﺩ ﺑﻴﺮﺍﻫﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺑﺪﻱ ﺁﻳﻴﻨﻬﺎﻱ ﺁﻧﺴﺖ‪ .‬ﺍﻣﺮﻭﺯ ﺩﺭ ﺗﻮﺩﻩﻫﺎ ﺯﻧﺪﮔﺎﻧﻲ ﺍﺯ‬
‫ﺭﻭﻱ ﺧﺮﺩ ﻧﻴﺴﺖ ﻭ ﻗﺎﻧﻮﻧﻬﺎﻱ ﺧﺮﺩﻣﻨﺪﺍﻧﻪ ﺑﺴﻴﺎﺭ ﻛﻤﺴﺖ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺮﺩﻣﺎﻥ ﺑﺴﺨﺘﻴﻬﺎ ﺩﭼﺎﺭﻧﺪ ﻭ ﺑﺎ ﻫﻤﻪ ﻛﻮﺷﺶ ﺍﺯ ﺧﻮﺷﻴﻬﺎ ﺑﻬﺮﻩ‬
‫ﻛﻢ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﭼﻮﻥ ﺳﺮﭼﺸﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﻲﺩﺍﻧﻨﺪ ﻧﺎﭼﺎﺭ ﺑﺒﺨﺖ ﻭ ﻗﺴﻤﺖ ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ ﻣﻴﮕﺮﺍﻳﻨﺪ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﻧﻜﺘﻪﻫﺎ ﻛﻪ ﺑﺎﻳﺪ ﺑﻤﺮﺩﻣﺎﻥ ﻓﻬﻤﺎﻧﻴﺪ ﻫﻤﻴﻨﺴﺖ ﻛﻪ ﺁﺩﻣﻴﺎﻥ ﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍﻩ ﺧﺮﺩﻣﻨﺪﺍﻧﻪﺍﻱ ﭘﻴﺶ ﮔﻴﺮﻧﺪ ﻭ‬
‫ﭼﻮﻥ ﭼﻨﺎﻥ ﺭﺍﻫﻲ ﭘﻴﺶ ﻧﮕﺮﻓﺘﻪﺍﻧﺪ ﺑﺎﻳﻦ ﺭﻧﺠﻬﺎ ﺩﭼﺎﺭﻧﺪ‪ .‬ﭘﺲ ﺍﻳﻦ ﺭﻧﺠﻬﺎ ﻧﻴﺰ ﺍﺯ ﺧﻮﺩﺷﺎﻧﺴﺖ ﻭ ﺍﺯ ﺑﺨﺖ ﻭ ﻳﺎ ﺍﺯ ﻃﺎﻟﻊ ﻭ ﻳﺎ ﺍﺯ ﻗﻀﺎ‬
‫ﻭ ﻗﺪﺭ ﻧﻴﺴﺖ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺍﻳﻦ ﺭﻧﺠﻬﺎ ﻧﺒﺎﺷﺪ ﺑﺎﻳﺪ ﺑﺠﺎﻱ ﮔﺮﻭﻳﺪﻥ ﺑﻪ ﭘﻨﺪﺍﺭﻫﺎ‪ ،‬ﭘﻴﺮﻭﻱ ﺍﺯ ﺧﺮﺩ ﻛﺮﺩ ﻭ ﺑﻬﻤﻪ ﺍﻳﻦ ﮔﺮﻓﺘﺎﺭﻳﻬﺎ ﭼﺎﺭﻩ‬
‫ﻛﺮﺩ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ »ﻗﻀﺎ ﻭ ﻗﺪﺭ« ﺩﺭ ﻛﺘﺎﺑﻬﺎ ﺑﺴﺨﻨﺎﻥ ﺩﻭﺭ ﻭ ﺩﺭﺍﺯﻱ ﭘﺮﺩﺍﺧﺘﻪﺍﻧﺪ‪ .‬ﻭﻟﻲ ﻫﻤﻪ ﭘﻮﭼﺴﺖ ﻭ ﺭﺍﺳﺘﺶ ﻫﻤﻴﻨﺴﺖ ﻛﻪ ﻣﺎ ﺩﺭ‬
‫ﺍﻳﻨﺠﺎ ﻧﻮﺷﺘﻪﺍﻳﻢ‪.‬‬
‫ﮔﺎﻫﻲ ﻧﻴﺰ ﻛﺴﺎﻧﻲ »ﺩﺍﻧﺶ ﺧﺪﺍ« ﺭﺍ ﺩﺳﺘﺎﻭﻳﺰ ﮔﺮﻓﺘﻪ ﭼﻨﻴﻦ ﻣﻲﮔﻮﻳﻨﺪ‪» :‬ﻫﺮ ﺁﻧﭽﻪ ﺧﻮﺍﺳﺘﻲ ﺑﻮﺩ ﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺧﺪﺍ ﺍﺯ ﭘﻴﺶ‬
‫ﺩﺍﻧﺴﺘﻪ‪ .‬ﭘﺲ ﻣﺎ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺧﻮﺩ ﺁﺯﺍﺩ ﻧﺘﻮﺍﻧﻴﻢ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ ﻣﺎ ﺑﺎﻳﺪ ﺁﻥ ﻛﻨﻴﻢ ﻛﻪ ﺧﺪﺍ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ«‪ .‬ﻣﻴﮕﻮﻳﻢ‪ :‬ﺑﺴﻴﺎﺭ ﺷﮕﻔﺖ ﺍﺳﺖ‬
‫ﻛﻪ ﺷﻤﺎ ﺑﺂﻧﭽﻪ ﺑﺎ ﺩﻳﺪﻩ ﻣﻴﺒﻴﻨﻴﺪ ﭘﺮﻭﺍ ﻧﻤﻲﻛﻨﻴﺪ ﻭ ﺑﭽﻴﺰﻳﻜﻪ ﺑﺴﻴﺎﺭ ﺩﻭﺭ ﺍﺯ ﺷﻤﺎﺳﺖ ﻭ ﺭﺍﻩ ﺑﺪﺍﻧﺴﺘﻦ ﺁﻥ ﻧﻤﻲﺩﺍﺭﻳﺪ ﻣﻲﭘﺮﺩﺍﺯﻳﺪ‪ .‬ﺷﻤﺎ‬
‫ﺁﺷﻜﺎﺭﻩ ﻣﻲ ﺑﻴﻨﻴﺪ ﻛﻪ ﺩﺭ ﻛﺎﺭﻫﺎ ﺁﺯﺍﺩﻳﺪ‪ .‬ﻣﻲﺑﻴﻨﻴﺪ ﻛﻪ ﺑﻜﺮﺩﻥ ﻫﺮ ﻛﺎﺭﻱ ﺗﻮﺍﻧﺎ ﻣﻴﺒﺎﺷﻴﺪ‪ .‬ﭼﻴﺰﻱ ﺑﺎﻳﻦ ﺁﺷﻜﺎﺭﻱ ﺭﺍ ﺑﺪﻳﺪﻩ ﻧﮕﺮﻓﺘﻪ‬
‫ﺳﺨﻦ ﺍﺯ ﺩﺍﻧﺶ ﺧﺪﺍ ﺑﻤﻴﺎﻥ ﻣﻲﺁﻭﺭﻳﺪ‪ .‬ﻣﻦ ﻧﻤﻲﺩﺍﻧﻢ ﺷﻤﺎ ﺭﺍ ﺑﺎ ﺩﺍﻧﺶ ﺧﺪﺍ ﭼﻪ ﻛﺎﺭ ﺍﺳﺖ؟!‪ ..‬ﭼﻪ ﺭﺍﻫﻲ ﻣﻲﺩﺍﺭﻳﺪ ﻛﻪ ﺩﺭﻳﻦ ﺑﺎﺭﻩ‬
‫ﺁﮔﺎﻫﻲ ﺑﺪﺳﺖ ﺁﻭﺭﻳﺪ؟!‪ .‬ﺷﻤﺎ ﺍﺯ ﺧﺪﺍ ﭼﻪ ﺩﺍﻧﺴﺘﻪﺍﻳﺪ ﻛﻪ ﺍﺯ ﺩﺍﻧﺸﺶ ﭼﻪ ﺩﺍﺭﻳﺪ؟!‪ ..‬ﺍﮔﺮ ﻣﻲﭘﻨﺪﺍﺭﻳﺪ ﻛﻪ ﮔﻔﺘﮕﻮ ﺍﺯ ﺩﺍﻧﺶ ﺧﺪﺍ ﺍﺯ‬
‫ﺩﻳﻦ ﺍﺳﺖ ﺑﺎﻳﺪ ﮔﻔﺖ ﻣﻌﻨﻲ ﺩﻳﻦ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪﺍﻳﺪ‪ .‬ﺍﻳﻦ ﻧﻪ ﺗﻨﻬﺎ ﺩﻳﻦ ﻧﻴﺴﺖ‪ ،‬ﺧﻮﺩ ﺑﻴﺪﻳﻨﻲ ﺍﺳﺖ‪ .‬ﺑﻴﺪﻳﻨﻲ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺑﺰﻣﻴﻨﻪﻫﺎﻳﻲ‬
‫ﻛﻪ ﺭﺍﻩ ﺭﻭﺷﻦ ﻧﻤﻲﺩﺍﺭﺩ ﭘﺮﺩﺍﺯﻳﺪ‪ .‬ﺑﻴﺪﻳﻨﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻧﻴﻜﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻧﺒﻮﺩﻩ ﻭ ﺩﺳﺘﻮﺭ ﺧﺮﺩ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﺑﻜﺎﺭ ﻧﺒﻨﺪﻳﺪ‬
‫ﻭ ﭼﻨﻴﻦ ﺑﻬﺎﻧﻪﻫﺎﻳﻲ ﺁﻭﺭﻳﺪ‪.‬‬
‫ﺧﻴﺎﻡ ﻛﻪ ﺳﺮﺩﺳﺘﻪ ﺧﺮﺍﺑﺎﺗﻴﺎﻥ ﻣﻴﺒﻮﺩﻩ ﻭ ﻫﻤﻴﺸﻪ ﺑﺮﺍﻱ ﺩﺷﻤﻨﻲ ﺑﺎ ﺩﻳﻨﻬﺎ ﺩﺳﺘﺎﻭﻳﺰ ﻣﻲﺟﺴﺘﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﻴﻦ ﺳﺮﻭﺩﻩ‪:‬‬
‫ﮔﺮ ﻣﻲ ﻧﺨﻮﺭﻡ ﻋﻠﻢ ﺧﺪﺍ ﺟﻬﻞ ﺑﻮﺩ‬ ‫ﻣﻲﺧﻮﺭﺩﻥ ﻣﻦ ﺣﻖ ﺯ ﺍﺯﻝ ﻣﻲﺩﺍﻧﺴﺖ‬
‫ﺑﺎﻳﺴﺘﻲ ﺑﺎﻭ ﺑﮕﻮﻳﻨﺪ‪» :‬ﭼﻮﻥ ﻣﻲ ﺧﻮﺭﺩﻥ ﺯﻳﺎﻥ ﺁﻭﺭ ﺍﺳﺖ ﺗﻮ ﻣﻲ ﻧﺨﻮﺭ ﻭ ﺑﺎ ﺩﺍﻧﺴﺘﻦ ﻭ ﻧﺪﺍﻧﺴﺘﻦ ﺧﺪﺍ ﻫﻢ ﻛﺎﺭﻱ ﻧﺪﺍﺭ‪ .‬ﺍﺯ‬
‫ﺗﻮ ﺁﻧﭽﻪ ﺑﺎﺯﺧﻮﺍﺳﺖ ﺧﻮﺍﻫﺪ ﺷﺪ ﺧﻮﺭﺩﻥ ﻣﻲ ﺯﻳﺎﻥ ﺁﻭﺭ ﺍﺳﺖ ﻭ ﻫﻴﭽﮕﺎﻩ ﺩﺭﺑﺎﺭﻩ ﺩﺍﻧﺶ ﺧﺪﺍ ﺑﺎﺯﭘﺮﺳﻲ ﻳﺎ ﺑﺎﺯﺧﻮﺍﺳﺘﻲ ﻧﺨﻮﺍﻫﺪ‬
‫ﺷﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺁﻳﺎ ﺗﻮ ﺁﻣﺎﺩﻩﺍﻱ ﻛﻪ ﺑﻬﻤﻴﻦ ﺩﺳﺘﺎﻭﻳﺰ ﺯﻫﺮ ﺑﻨﻮﺷﻲ؟!‪ ..‬ﺁﻳﺎ ﺁﻣﺎﺩﻩﺍﻱ ﻛﻪ ﺍﮔﺮ ﺯﻫﺮﻱ ﺭﺍ ﺑﺠﻠﻮﺕ ﮔﺰﺍﺭﺩﻧﺪ ﺑﻨﺎﻡ ﺍﻳﻨﻜﻪ‬
‫ﺧﺪﺍ ﺁﻧﺮﺍ ﺍﺯ ﻧﺨﺴﺖ ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﺑﺨﻮﺭﻱ؟!‪ ..‬ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﺁﻣﺎﺩﻩ ﻧﻴﺴﺘﻲ‪ .‬ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﺧﻮﺍﺳﺘﺖ ﺟﺰ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻦ ﻭ‬
‫ﺍﻧﺪﻳﺸﻪﻫﺎ ﺭﺍ ﭘﺮﻳﺸﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻧﻴﺴﺖ؟!‪..‬‬
‫ﻣﺎﻧﻨﺪﻩ ﺍﻳﻦ ﭘﺎﺳﺦ ﺁﻧﻜﻪ ﺭﻭﺯﻱ ﻛﺴﻲ ﺑﺎ ﻣﻦ ﻣﻴﮕﻔﺖ‪» :‬ﺑﺴﻔﺮ ﻛﻪ ﺭﻓﺘﻪ ﺑﻮﺩﻳﺪ ﻧﺎﻣﻪ ﻧﻨﻮﺷﺘﻢ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻧﺎﻣﻪ ﺍﺯ ﺷﻤﺎ ﺑﺮﺳﺪ‪.‬‬
‫ﭘﺸﺖ ﺳﺮ ﻣﺴﺎﻓﺮ ﻧﺎﻣﻪ ﻧﺒﺎﻳﺪ ﻧﻮﺷﺖ«‪ .‬ﮔﻔﺘﻢ‪» :‬ﺍﮔﺮ ﺍﺯ ﻣﺴﺎﻓﺮﻱ ﻃﻠﺒﻜﺎﺭ ﺑﺎﺷﻲ ﭼﺴﺎﻥ؟!‪ ..‬ﺁﻳﺎ ﻧﺎﻣﻪ ﻧﻨﻮﺷﺘﻪ ﺧﻮﺍﻫﻲ ﺑﻴﻮﺳﻴﺪ ﻛﻪ‬
‫‪٥٠‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﻧﺨﺴﺖ ﺍﻭ ﻧﻮﻳﺴﺪ؟!‪ ..‬ﺁﻳﺎ ﻧﻪ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﭘﺎﺑﻨﺪﻱ ﺑﭙﻨﺪﺍﺭﻫﺎ ﺗﻨﻬﺎ ﺩﺭ ﺟﺎﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺑﺴﻮﺩ ﺧﻮﺩﺗﺎﻥ ﺑﺎﺷﺪ ﻳﺎ ﺑﺎ ﺗﻨﺒﻠﻲ ﻭ‬
‫ﺳﺴﺘﻲﺗﺎﻥ ﺑﺴﺎﺯﺩ؟!‪ .«..‬ﺧﻨﺪﻳﺪ ﻭ ﭘﺎﺳﺨﻲ ﻧﺪﺍﺩ‪.‬‬
‫ﺳﺨﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﭙﺎﻳﺎﻥ ﻣﻴﺮﺳﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻨﺮﺍ ﻣﻲﺑﺎﻳﺪ ﮔﻔﺖ ﻣﺎ ﻫﺮﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻧﻮﺷﺘﻴﻢ ﺩﻟﻴﻠﻬﺎ ﺑﺮﺍﻳﺶ ﻳﺎﺩ ﻛﺮﺩﻳﻢ‪ ،‬ﻣﺎ‬
‫ﺑﺂﻥ ﺑﺲ ﻧﻜﺮﺩﻳﻢ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ﺍﻳﻦ ﭘﻨﺪﺍﺭﻫﺎ ﺩﻟﻴﻠﻲ ﺑﺮﺍﺳﺖ ﺑﻮﺩﻧﺸﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺧﻮﺩ ﺩﻟﻴﻠﻬﺎ ﺑﺪﺭﻭﻍ ﺑﻮﺩﻥ ﻫﺮﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺁﻭﺭﺩﻳﻢ‪.‬‬
‫ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﺯﻣﻴﻨﻪ ﺭﺍ‪ ،‬ﭼﻪ ﺍﺯ ﺩﻳﺪﻩ ﺩﺍﻧﺸﻬﺎ‪ ،‬ﻭ ﭼﻪ ﺍﺯ ﺭﺍﻩ ﺩﻳﻦ ﻭ ﺧﺪﺍﺷﻨﺎﺳﻲ‪ ،‬ﻭ ﭼﻪ ﺍﺯ ﺭﻭﻱ ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﺯﻧﺪﮔﺎﻧﻲ ﺭﻭﺷﻦ‬
‫ﮔﺮﺩﺍﻧﻴﺪﻳﻢ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﻧﻴﻚ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﻛﺴﺎﻧﻲ ﭘﺲ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺍﻳﻦ ﻛﺘﺎﺏ ﭼﻨﻴﻦ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪» :‬ﻧﻪ ﺧﻴﺮ‪ ،‬ﻫﻤﻪﺍﺵ ﺩﺭﻭﻍ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻳﻜﭽﻴﺰﻫﺎﻳﻲ ﻫﺴﺖ«‪ ،‬ﻭ ﺭﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﭘﺎﺑﺴﺘﮕﻲ ﺑﻪ ﭘﻨﺪﺍﺭﻫﺎ ﺩﺭ ﺑﻴﺸﺘﺮ ﻛﺴﺎﻥ ﺭﻭﻳﻪ ﺑﻴﻤﺎﺭﻱ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻛﻪ‬
‫ﺑﺎﻳﻦ ﺁﺳﺎﻧﻲ ﺍﺯ ﺁﻥ ﺩﺳﺖ ﻧﺨﻮﺍﻫﻨﺪ ﺑﺮﺩﺍﺷﺖ ﻭ ﻧﺘﻮﺍﻧﻨﺪ ﺑﺮﺩﺍﺷﺖ‪ .‬ﺍﺯ ﺁﻧﺴﻮﻱ ﻫﻤﻪ ﺍﻳﻦ ﮔﻔﺘﻪﻫﺎﻱ ﻣﺎ ﺩﻟﻴﻠﻬﺎﻳﻴﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺧﺮﺩﻫﺎ‬
‫ﭘﺬﻳﺮﺩ‪ .‬ﺍﻳﻦ ﻛﺴﺎﻥ ﻛﻪ ﺧﺮﺩﻫﺎﺷﺎﻥ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺟﺎﻱ ﺷﮕﻔﺘﻲ ﻧﻴﺴﺖ ﻛﻪ ﺩﻟﻴﻠﻬﺎﻱ ﻣﺎ ﺩﺭ ﺁﻧﺎﻥ ﻧﻬﻨﺎﻳﺪ‪ .‬ﻫﺮﭼﻪ ﻫﺴﺖ ﻣﺎ ﺭﺍ ﺑﻪ‬
‫ﺍﻳﻨﮕﻮﻧﻪ ﻛﺴﺎﻥ ﻫﻴﭻ ﭘﺎﺳﺨﻲ ﻧﻴﺴﺖ ﻭ ﺑﻬﺘﺮ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﺁﻧﺎﻥ ﺩﺳﺖ ﺍﺯ ﭘﻨﺪﺍﺭﻫﺎ ﺑﺮﻧﺪﺍﺭﻧﺪ ﻭ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﻣﻲﺑﻮﺩﻧﺪ ﺑﻤﺎﻧﻨﺪ‪.‬‬
‫‪٥١‬‬ ‫‪....................................................................................................... ..........................................................................................‬‬ ‫ﭘﻨﺪﺍﺭﻫﺎ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ‬

‫ﭘﺮﮒ ـ )ﻫﻤﭽﻮﻥ ﺑﺮﮒ( ﺍﺫﻥ ‪ ،‬ﺍﺟﺎﺯﻩ‬ ‫ﺁﺧﺸﻴﺞ ـ ﺿﺪ ‪ ،‬ﻋﻨﺼﺮ‬

‫ﺟﺴﺘﺎﺭ ـ )ﻫﻤﭽﻮﻥ ﮔﻔﺘﺎﺭ( ﻣﺒﺤﺚ‬ ‫ﺁﺩﻳﻨﻪ ـ ﺟﻤﻌﻪ‬
‫ﭼﺒﻮﺩ ـ ﻣﺎﻫﻴﺖ‬ ‫ﺁﺯ ـ ﺣﺮﺹ‬
‫ﭼﺨﺶ ـ )ﻫﻤﭽﻮﻥ ﺟﻬﺶ( ﻣﺠﺎﺩﻟﻪ‬ ‫ﺁﻓﺮﻳﺪﮔﺎﻥ ـ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ ﻫﺎ‬
‫ﺧﻴﻢ ـ ﺧﻠﻖ ‪ ،‬ﺁﻧﭽﻪ ﺁﺩﻣﻲ ﺍﺯ ﺳﺮﺷﺖ ﺧﻮﺩ ﺩﺍﺭﺩ‬ ‫ﺁﻣﻴﻎ ـ ﺣﻘﻴﻘﺖ‬
‫ﺩﺭﭼﻴﺪﻩ ـ )ﻫﻤﭽﻮﻥ ﺑﺮﭼﻴﺪﻩ( ﻣﺮﺗﺐ‬ ‫ﺁﻫﻨﮓ ـ ﻗﺼﺪ‬
‫ﺩﺳﺘﺎﻭﻳﺰ ـ ﺑﻬﺎﻧﻪ‬ ‫ﺍﺭﺝ ـ ﺍﺭﺯﺵ ‪ ،‬ﻗﺪﺭ‬
‫ﺩﺳﺘﻴﺎﺭﻱ ـ ﻛﻤﻚ‬ ‫ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﺑﺎﺯ ـ ﺍﺯ ﭼﻨﺪ ﺳﺎﻝ ﭘﻴﺶ ﺑﺎﻳﻨﻄﺮﻑ‬
‫ﺭﻭﻳﻪ ـ )ﻫﻤﭽﻮﻥ ﻣﻮﻳﻪ( ﺷﻜﻞ ‪ ،‬ﻇﺎﻫﺮ‬ ‫ﺍﻧﮕﺎﺭ ـ ﻓﺮﺽ‬
‫ﺯﺍﻳﺶ ـ ﺯﺍﻳﻴﺪﻥ ‪ ،‬ﺗﺎﺯﻩ ﭘﺪﻳﺪ ﺁﻣﺪﻥ‬ ‫ﺍﻧﮕﺎﺷﺘﻦ ـ ﻓﺮﺽ ﻛﺮﺩﻥ‬
‫ﺳﭙﻬﺮ ـ ﻃﺒﻴﻌﺖ‬ ‫ﺍﻧﮕﻴﺰﻩ ـ ﺑﺎﻋﺚ ‪ ،‬ﻣﺤﺮﻙ‬
‫ﺳﺮﺭﺷﺘﻪ ﺩﺍﺭﺍﻥ ـ ﺣﻜﻮﻣﺘﮕﺮﺍﻥ‬ ‫ﺑﺎﺷﻨﺪﮔﺎﻥ ـ ﻣﻮﺟﻮﺩﺍﺕ ‪ ،‬ﺣﺎﺿﺮﺍﻥ‬
‫ﺳﺮﺭﺷﺘﻪ ﺩﺍﺭﻱ ـ ﺣﻜﻮﻣﺖ‬ ‫ﺑﺎﻻ ـ ﻗﺪ ‪ ،‬ﻗﺎﻣﺖ‬
‫ﺳﺰﺍ ـ )ﻫﻤﭽﻮﻥ ﻧﻮﺍ( ﺟﺎﻳﺰ ‪ ،‬ﺭﻭﺍ‬ ‫ﺑﺎﻻ ﺑﻠﻨﺪ ـ ﻗﺪ ﺑﻠﻨﺪ‬
‫ﺳﻜﺎﻟﺶ ـ )ﻫﻤﭽﻮﻥ ﮔﺸﺎﻳﺶ( ﺷﻮﺭ ‪ ،‬ﻣﺸﻮﺭﺕ‬ ‫ﺑﺎﻻﻥ ـ ﺩﺭ ﺣﺎﻝ ﺑﺎﻟﻴﺪﻥ‬
‫ﺳﻤﺮﺩ ـ )ﻫﻤﭽﻮﻥ ﻧﺒﺮﺩ( ﻭﻫﻢ ‪ ،‬ﺧﻴﺎﻝ‬ ‫ﺑﺎﻳﺎ ـ ﻭﻇﻴﻔﻪ ‪ ،‬ﻭﺍﺟﺐ‬
‫ﺷﻮﻧﺪ ـ )ﻫﻤﭽﻮﻥ ﺑﻠﻨﺪ( ﻋﻠﺖ ‪ ،‬ﺳﺒﺐ‬ ‫ﺑﺎﻳﺴﺘﻦ ـ ﻭﺍﺟﺐ ﺑﻮﺩﻥ‬
‫ﮔﺰﺍﺭﺵ ـ ﺗﺄﻭﻳﻞ‬ ‫ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ ـ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ‬
‫ﻣﻴﺎﻧﺠﻲ ـ ﻭﺍﺳﻄﻪ ‪ ،‬ﺷﻔﻴﻊ‬ ‫ﺑﺮﺍﺳﺖ ﺩﺍﺷﺘﻦ ـ ﺗﺼﺪﻳﻖ ﻛﺮﺩﻥ‬
‫ﻧﺎﭘﻴﺪﺍ ـ ﻏﻴﺐ‬ ‫ﺑﺴﺎﻣﺎﻥ ـ ﻣﻨﻈﻢ‬
‫ﻧﺎﭘﻴﺪﺍﺩﺍﻧﻲ ـ ﻏﻴﺒﺪﺍﻧﻲ‬ ‫ﺑﺴﻴﺞ ـ ﺗﺪﺍﺭﻙ‬
‫ﻧﻤﻮﺩﻥ ـ ﻧﺸﺎﻥ ﺩﺍﺩﻥ‬ ‫ﺑﺸﻤﺎﺭ ﺍﺳﺖ ـ ﺷﻤﺮﺩﻩ ﻣﻴﺸﻮﺩ‬
‫ﻭﺭﺟﺎﻭﻧﺪ ـ ﻣﻘﺪﺱ ‪ ،‬ﺧﺪﺍﻳﻲ‬ ‫ﺑﻨﺎﻡ ـ ﻣﺸﻬﻮﺭ ‪ ،‬ﻧﺎﻣﻲ‬
‫ﻫﻨﺎﻳﺶ ـ )ﻫﻤﭽﻮﻥ ﻫﻤﺎﻳﺶ( ﺍﺛﺮ‬ ‫ﺑﻬﻤﺎﻥ ـ ﻓﻼﻥ‬
‫ﻫﻨﺎﻳﻴﺪﻥ ـ )ﻫﻤﭽﻮﻥ ﭘﻨﺎﻫﻴﺪﻥ( ﺍﺛﺮ ﻛﺮﺩﻥ‬ ‫ﺑﻴﻜﺒﺎﺭ ـ ﺑﻜﻠﻲ ‪ ،‬ﻳﻜﺪﻓﻌﻪ‬
‫ﻫﻮﺩﻩ ـ ﻧﺘﻴﺠﻪ‬ ‫ﺑﻴﻮﺳﻴﺪﻥ ـ ﻣﻨﺘﻈﺮ ﺑﻮﺩﻥ‬