‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.

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‫ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬

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‫ﺾ ﻗﻠﻢ‬
‫ﺑﺎ ﺻﻔﺤﻪ ﺑﻨﺪﯼ ﺩﻭﺑﺎﺭﻩ ﻭ ﺗﻌﻮﻳ ﹺ‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺯﻧﺪﮔﻴﻨﺎﻣﻪ‬
‫ﻳﺤﻴﻰ ﺁﺭﻳﻦﭘﻮﺭ‬

‫ﻛﺴﺮﻭﻱ )ﺳﻴﺪﺍﺣﻤﺪ(‬

‫ﺳﻴﺪﺍﺣﻤﺪ ﻛﺴﺮﻭﻯ ﺗﺒﺮﻳﺰﻯ ﺩﺭ ﺳﺎﻝ ‪ 1269‬ﺷﻤﺴﻰ ﺩﺭ ﺷﻬﺮ ﺗﺒﺮﻳﺰ‪ ،‬ﺩﺭ ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ ﺭﻭﺣﺎﻧﻰ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪ‪ .‬ﺍﺟﺪﺍﺩﺵ ﻋﻨﻮﺍﻥ ﻣﻼﻳﻰ ﻭ‬
‫ﭘﻴﺸﻮﺍﻳﻰ ﺩﺍﺷﺘﻦ؛ ﺍﻣﺎ ﭘﺪﺭﺵ ﺣﺎﺟﻰ ﻣﻴﺮﻗﺎﺳﻢ‪ ،‬ﺍﺯ ﻣﻼﻳﻰ ﺩﻭﺭﻯ ﮔﺰﻳﺪﻩ ﻭ ﺑﻪ ﺑﺎﺯﺭﮔﺎﻧﻰ ﭘﺮﺩﺍﺧﺘﻪ ﺑﻮﺩ‪ .‬ﺳﻴﺪﺍﺣﻤﺪ ﻓﺎﺭﺳﻰ ﻭ ﻗﺮﺁﻥ ﻭ ﻣﻘﺪﻣﺎﺕ ﻋﺮﺑﻰ ﺭﺍ ﺩﺭ‬
‫ﻣﻜﺘﺐ ﺁﻣﻮﺧﺖ؛ ﻭ ﺩﻭﺍﺯﺩﻩ ﺳﺎﻟﻪ ﺑﻮﺩ ﻛﻪ ﭘﺪﺭﺵ ﺑﻪ ﺳﺎﻝ ‪ 1281‬ﺷﻤﺴﻰ ﺩﺭﮔﺬﺷﺖ ﻭ ﺍﻭ ﺧﺎﻩ ﻧﺎﺧﻮﺍﻩ ﻣﻜﺘﺐ ﻭ ﺩﺭﺱ ﺭﺍ ﺗﺮﻙ ﮔﻔﺖ ﻭ ﭼﻨﺪﻯ ﺑﻪ ﻛﺎﺭ‬
‫ﻗﺎﻟﻴﺒﺎﻓﻰ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﻌﺪ‪ ،‬ﺍﺯ ﺁﻥ ﻛﺎﺭ ﺩﺳﺖ ﻛﺸﻴﺪ ﻭ ﺑﺎﺯ ﺑﻪ ﻣﻜﺘﺐ ﺭﻓﺖ ﻭ ﺩﺭ ﻣﺪﺭﺳﻪ ﻃﺎﻟﺒﻴﻪ‪ ،‬ﻧﺨﺴﺖ ﺑﺎﺭ ﺑﺎ ﺷﻴﺦ ﻣﺤﻤﺪ ﺧﻴﺎﺑﺎﻧﻰ‪ ،‬ﻛﻪ ﺩﺭﺱ ﻫﻴﺌﺖ‬
‫ﻗﺪﻳﻢ ﻣﻰﺩﺍﺩ‪ ،‬ﺁﺷﻨﺎ ﺷﺪ‪.‬‬
‫ﺩﺭ ﺳﺎﻝ ‪ 1285‬ﻛﻪ ﻣﺸﺮﻭﻃﻪ ﭘﺪﻳﺪ ﺁﻣﺪ‪ ،‬ﺳﻴﺪﺍﺣﻤﺪ ﺑﺪﺍﻥ ﺩﻝ ﺑﺴﺖ ﻭ ﺷﻴﻔﺘﻪ ﺩﻟﺒﺮﻳﻬﺎﻯ ﺳﺘﺎﺭﺧﺎﻥ ﻭ ﺩﻳﮕﺮ ﻗﻬﺮﻣﺎﻧﺎﻥ ﺁﺯﺍﺩﻯ ﺷﺪ‪ ،‬ﺗﺎ‬
‫ﻣﺸﺮﻭﻃﻪﺧﻮﺍﻫﺎﻥ ﻏﺎﻟﺐ ﺁﻣﺪﻧﺪ ﻭ ﺑﺴﺎﻁ ﺍﺳﺘﺒﺪﺍﺩ ﻭ ”ﺍﻧﺠﻤﻦ ﺍﺳﻼﻣﻴﻪ“ ﺑﺮﭼﻴﺪﻩ ﺷﺪ‪ .‬ﺩﻭﺑﺎﺭﻩ ﺗﺤﺼﻴﻞ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﺮﺩ ﻭ ﺑﻪ ﭘﺎﻳﮕﺎﻩ ﻣﻼﻳﻰ ﺭﺳﻴﺪ‪.1‬‬
‫ﺍﺯ ﺳﺎﻝ ‪ 1298‬ﺷﻤﺴﻰ ﺑﻪ ﺑﻌﺪ ﻛﻪ ﻣﺤﻤﺪﻋﻠﻰ ﻣﻴﺮﺯﺍ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﺎﺯﮔﺸﺖ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺗﺒﺮﻳﺰ ﺟﻨﮕﻬﺎ ﺑﺮﺧﺎﺳﺖ‪ ،‬ﺳﻴﺪﺍﺣﻤﺪ ﻛﻪ ﮔﻮﺷﻪ‬
‫ﮔﺮﻓﺘﻪ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﺮﻳﺎﻧﺎﺕ ﺑﻪ ﺩﻭﺭ ﺑﻮﺩ‪ ،‬ﺍﺯ ﺭﺍﻩ ﻣﻄﺎﻟﻌﻪ ﻣﺠﻠﻪ ﺍﻟﻤﻘﺘﻄﻒ ﻭ ﻛﺘﺎﺑﻬﺎﻯ ﻋﺮﺑﻰ ﻭ ﺗﺎﻟﻴﻔﺎﺕ ﻃﺎﻟﺒﻮﻑ ﺑﻪ ﺩﺍﻧﺸﻬﺎﻯ ﺍﺭﻭﭘﺎﻳﻰ ﺭﺍﻩ ﻳﺎﻓﺖ‪ .‬ﺩﺭ‬
‫ﺍﻭﻟﺘﻴﻤﺎﺗﻮﻡ ﺭﻭﺱ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺟﻨﮓ ﻣﺠﺎﻫﺪﺍﻥ ﺗﺒﺮﻳﺰ ﺑﺎ ﺭﻭﺳﻬﺎﻯ ﺗﺰﺍﺭﻯ‪ ،‬ﺷﺒﻬﺎ ﺍﺯ ﺑﺎﻻﻯ ﻣﻨﺒﺮ ﺑﻪ ﺷﻮﺭﺍﻧﻴﺪﻥ ﻣﺮﺩﻡ ﻣﻰﭘﺮﺩﺍﺧﺖ ﻭ ﺍﺯ ﺁﻥ ﺑﺒﻌﺪ ﺩﺭ ﺷﻤﺎﺭ‬
‫ﺁﺯﺍﺩﻳﺨﻮﺍﻫﺎﻥ ﺩﺭﺁﻣﺪ‪.2‬‬
‫ﺩﺭ ﺍﻳﺎﻣﻰ ﻛﻪ ﻭﺣﺸﻴﮕﺮﻳﻬﺎ ﺑﻪ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻭ ﺻﻤﺪﺧﺎﻥ ﺷﺠﺎﻉﺍﻟﺪﻭﻟﻪ ﻭ ﺭﻭﺳﻬﺎ ﻫﺮ ﭼﻨﺪ ﺭﻭﺯ ﻳﻜﺒﺎﺭ ﻣﺮﺩﻡ ﺁﺯﺍﺩﻩ ﺭﺍ ﺑﻪ ﺩﺍﺭ ﻣﻰﺁﻭﻳﺨﺘﻨﺪ‪،‬‬
‫ﺳﻴﺪﺍﺣﻤﺪ ﻛﺘﺎﺑﻰ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻩ ﺩﺭ ﺧﺎﻧﻪ ﻣﻰﺧﻮﺍﻧﺪ ﻭ ﻣﻰﺍﻧﺪﻳﺸﻴﺪ‪ .‬ﻣﺨﺼﻮﺻ ﹰﺎ ﺳﻴﺎﺣﺘﻨﺎﻣﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻴﮓ ﺗﻜﺎﻥ ﺳﺨﺘﻰ ﺩﺭ ﺍﻭ ﭘﺪﻳﺪ ﺁﻭﺭﺩ ﻭ ﺑﺎﺩ ﺑﻪ‬
‫ﺁﺗﺶ ﺩﺭﻭﻧﺶ ﺯﺩ‪ .3‬ﺗﺎ ﺭﻓﺘﻪ ﺭﻓﺘﻪ ﺑﺎ ﺁﺯﺍﺩﻳﺨﻮﺍﻫﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺁﺷﻨﺎ ﺷﺪ‪.‬‬
‫ﺩﺭ ﺗﺎﺑﺴﺘﺎﻥ ‪ ،1293‬ﺟﻨﮓ ﺟﻬﺎﻧﮕﻴﺮ ﺍﺭﻭﭘﺎ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺷﺪ‪ .‬ﺳﻴﺪﺍﺣﻤﺪ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﻳﺎﺩ ﮔﻴﺮﺩ‪،‬‬
‫ﺳﺎﻝ ﺑﻌﺪ ﺑﻪ ﺁﻣﻮﺯﮔﺎﺭﻯ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﻭﺍﺭﺩ ﻣﺪﺭﺳﻪ ﺁﻣﺮﻳﻜﺎﻳﻰ ﺷﺪ‪ ،4‬ﻭ ﺩﺭ ﻫﻤﺎﻥ ﻣﺪﺭﺳﻪ‪ ،‬ﺑﺮﺍﻯ ﻳﺎﺩ ﺩﺍﺩﻥ ﻋﺮﺑﻰ ﺑﻪ ﺷﺎﮔﺮﺩﺍﻥ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺠﻤﻪﺍﻟﺪﺭﻳﻪ ﺭﺍ ﺩﺭ‬
‫ﺩﻭ ﺟﻠﺪ ﻧﻮﺷﺖ ﻛﻪ ﺳﺎﻟﻬﺎ ﺩﺭ ﺩﺑﻴﺮﺳﺘﺎﻧﻬﺎﻯ ﺗﺒﺮﻳﺰ ﺍﺯ ﺭﻭﻯ ﺁﻥ ﺩﺭﺱ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﻭ ﻫﻢ ﺩﺭ ﺁﻥ ﻣﺪﺭﺳﻪ ﺑﻮﺩ ﻛﻪ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴﻰ ﻭ ﺍﺳﭙﺮﺍﻧﺘﻮ ﺭﺍ ﻓﺮﺍﮔﺮﻓﺖ‪.‬‬
‫ﺩﺭ ﺗﻴﺮﻣﺎﻩ ‪ ،1295‬ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ‪ ،‬ﺑﻪ ﮔﻔﺘﻪ ﺧﻮﺩ‪ ،‬ﺍﺯ ﺷﺮ ﻣﻌﺎﻧﺪﺍﻥ ﺑﺮﻫﺪ ﻭ ﺩﺭ ﻳﻜﻰ ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﻗﻔﻘﺎﺯ ﺑﻪ ﻛﺎﺭ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﺑﻪ ﺭﻭﺳﻴﻪ ﺭﻓﺖ‪ ،‬ﺍﻣﺎ ﭼﻮﻥ ﺩﺭ‬
‫ﻗﻔﻘﺎﺯ ﻛﺎﺭ ﺑﻪ ﺩﺳﺖ ﻧﻴﺎﻭﺭﺩ ﺍﺯ ﺭﺍﻩ ﻋﺸﻖﺁﺑﺎﺩ ﺑﻪ ﻣﺸﻬﺪ ﺭﻓﺖ ﻭ ﺍﺯ ﻣﺸﻬﺪ ﺑﻪ ﺑﺎﻛﻮ ﻭ ﺗﻔﻠﻴﺲ ﺑﺎﺯﮔﺸﺖ ﻭ ﺩﺭ ﺗﻔﻠﻴﺲ ﺑﻪ ﻭﺳﻴﻠﻪ ﺍﺳﻤﺎﻋﻴﻞ ﺣﻘﻰ ﺑﺎ‬
‫ﺁﺯﺍﺩﻳﺨﻮﺍﻫﺎﻥ ﻗﻔﻘﺎﺯ ﺁﺷﻨﺎ ﺷﺪ ﻭ ﺑﻌﺪ ﺑﻪ ﺗﺒﺮﻳﺰ ﺁﻣﺪ ﻭ ﺑﺎﺯ ﺩﺭ ﻣﺪﺭﺳﻪ ﺁﻣﺮﻳﻜﺎﻳﻰ ﻣﺸﻐﻮﻝ ﺗﻌﻠﻴﻢ ﻭ ﺗﻌﻠﻢ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺑﻮﺩ ﻛﻪ ﺧﻴﺎﺑﺎﻧﻰ ﻭ ﺳﺎﻳﺮ‬
‫ﺁﺯﺍﺩﻳﺨﻮﺍﻫﺎﻥ ﺗﺒﺮﻳﺰ ﺑﻪ ﻛﺎﺭ ﻭ ﻛﻮﺷﺶ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺳﻴﺪﺍﺣﻤﺪ ﻧﻴﺰ ﺑﻪ ﺟﻤﻊ ﺩﻣﻮﻛﺮﺍﺗﻬﺎ ﭘﻴﻮﺳﺘﻪ ﻭ ﺩﺭ ﺟﻠﺴﺎﺕ ”ﺗﺠﺪﺩ“ ﺣﻀﻮﺭ ﻣﻰﻳﺎﻓﺖ؛ ﻭ ﺿﻤﻨ ﹰﺎ‬
‫ﺩﺭ ﻣﺪﺭﺳﻪ ﻣﺘﻮﺳﻄﻪ ﺗﺒﺮﻳﺰ‪ ،‬ﻛﻪ ﺗﺎﺯﻩ ﮔﺸﺎﻳﺶ ﻳﺎﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﺩﺭﺱ ﻋﺮﺑﻰ ﻣﻰﺩﺍﺩ‪.5‬‬
‫ﺳﺎﻝ ‪ 1297‬ﻓﺮﺍ ﺭﺳﻴﺪ‪ .‬ﻋﺜﻤﺎﻧﻴﺎﻥ‪ ،‬ﻛﻪ ﺑﻪ ﺗﺒﺮﻳﺰ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺧﻴﺎﺑﺎﻧﻰ ﻭ ﻧﻮﺑﺮﻯ ﻭ ﭼﻨﺪ ﺗﻦ ﺩﻳﮕﺮ ﺍﺯ ﺁﺯﺍﺩﻳﺨﻮﺍﻫﺎﻥ ﺗﺒﺮﻳﺰ ﺭﺍ ﺩﺳﺘﮕﻴﺮ ﻭ‬
‫ﺗﺒﻌﻴﺪ ﻛﺮﺩﻧﺪ ﻭ ﺣﺰﺏ ﺍﺗﺤﺎﺩ ﺍﺳﻼﻡ ﻭ ﺭﻭﺯﻧﺎﻣﻪ ﺗﺮﻛﻰ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻧﺪ‪ .‬ﻭﻟﻰ‪ ،‬ﭼﻮﻥ ﺟﻨﮓ ﺑﻪ ﺷﻜﺴﺖ ﺁﻟﻤﺎﻥ ﻭ ﻫﻤﺪﺳﺘﺎﻥ ﺍﻭ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺖ ﻭ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺍﺯ‬
‫ﺗﺒﺮﻳﺰ ﺭﻓﺘﻨﺪ‪ ،‬ﺳﻴﺪﺍﺣﻤﺪ ﺑﺎ ﺳﻴﺪﺟﻠﻴﻞ ﺍﺭﺩﺑﻴﻠﻰ ﺣﺰﺏ ﺩﻣﻮﻛﺮﺍﺕ ﻭ ﺟﻠﺴﺎﺕ ﺗﺠﺪﺩ ﺭﺍ ﺑﺮﭘﺎ ﻛﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ‪ ،‬ﺧﻴﺎﺑﺎﻧﻰ ﺍﺯ ﺗﺒﻌﻴﺪ ﺑﺎﺯﮔﺸﺖ ﻭ ﺍﻧﺘﺨﺎﺑﺎﺕ‬
‫ﻣﺠﻠﺲ ﭼﻬﺎﺭﻡ ﺁﻏﺎﺯ ﺷﺪ )ﺗﻴﺮﻣﺎﻩ ‪ ،(1298‬ﻭ ﻛﺎﺭ ﻛﺴﺮﻭﻯ ﻭ ﻳﺎﺭﺍﻥ ﺍﻭ ﺑﺎ ﺧﻴﺎﺑﺎﻧﻰ ﺑﻪ ﺩﻭﺩﺳﺘﮕﻰ ﻛﺸﻴﺪ ﻭ ﻛﺴﺮﻭﻯ ﻭ ﻫﻤﺮﺍﻫﺎﻥ ﺍﻭ ﺑﻪ ”ﺍﻧﺘﻘﺎﺩﻳﻮﻥ“‬
‫ﻣﻌﺮﻭﻑ ﺷﺪﻧﺪ‪ .‬ﺭﻭﺯ ﺳﻪ ﺷﻨﺒﻪ ‪ 17‬ﻓﺮﻭﺭﺩﻳﻦ ‪ ،1299‬ﺩﻣﻮﻛﺮﺍﺗﻬﺎ ﺩﺭ ﺗﺒﺮﻳﺰ ﻗﻴﺎﻡ ﻛﺮﺩﻧﺪ ﻭ ﺳﻴﺪﺍﺣﻤﺪ ﻧﺎﭼﺎﺭ ﺑﻪ ﺗﻬﺮﺍﻥ ﺁﻣﺪ‪ .‬ﺩﺭ ﺗﻬﺮﺍﻥ‪ ،‬ﭼﻨﺪﻯ ﺩﺭ‬
‫ﺩﺑﻴﺮﺳﺘﺎﻥ ﺛﺮﻭﺕ ﺩﺭﺱ ﻋﺮﺑﻰ ﻣﻰﺩﺍﺩ‪ ،‬ﺗﺎ ﻗﻴﺎﻡ ﺗﺒﺮﻳﺰ ﺑﺮﺍﻓﺘﺎﺩ ﻭ ﺧﻴﺎﺑﺎﻧﻰ ﺑﻪ ﺩﺳﺖ ﻣﺨﺒﺮﺍﻟﺴﻠﻄﻨﻪ ﻫﺪﺍﻳﺖ ﻛﺸﺘﻪ ﺷﺪ‪.‬‬
‫ﺳﻴﺪﺍﺣﻤﺪ‪ ،‬ﺩﺭ ﺗﻬﺮﺍﻥ‪ ،‬ﺍﺯ ﻳﻜﺴﻮ ﺑﺎ ﺍﺳﭙﺮﺍﻧﺘﻴﺴﺖﻫﺎ ﺁﺷﻨﺎ ﺩﺭﺁﻣﻴﺨﺖ‪ ،‬ﻭ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺑﺎ ﺳﺮﺍﻥ ﺑﻬﺎﻳﻰ ﺁﺷﻨﺎﻳﻰ ﻳﺎﻓﺖ ﻭ ﺑﺎ ﺁﻧﺎﻥ ﺑﻪ ﮔﻔﺘﮕﻮ‬
‫ﭘﺮﺩﺍﺧﺖ‪.‬‬
‫ﻛﺴﺮﻭﻯ ﺩﺭ ﺩﻯ ﻣﺎﻩ ‪ 1299‬ﺑﻪ ﻋﻀﻮﻳﺖ ﺍﺳﺘﻴﻨﺎﻑ ﺗﺒﺮﻳﺰ ﻣﻨﺼﻮﺏ ﻭ ﺭﻭﺍﻧﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺷﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﻋﺪﻟﻴﻪ ﺗﺒﺮﻳﺰ ﺑﻴﺶ ﺍﺯ ﺳﻪ ﻫﻔﺘﻪ ﻧﻤﺎﻧﺪ‪ ،‬ﺯﻳﺮﺍ‬
‫ﺩﺭ ﺁﻥ ﺭﻭﺯﻫﺎ ﻛﻮﺩﺗﺎﻯ ﺳﻴﺪﺿﻴﺎﺀﺍﻟﺪﻳﻦ ﺩﺭ ﺗﻬﺮﺍﻥ ﭘﻴﺶ ﺁﻣﺪ‪ ،‬ﻭ ﺭﻭﺯ ‪ 23‬ﺍﺳﻔﻨﺪ ﺑﻪ ﺩﺳﺘﻮﺭ ﺍﻭ ﺩﺭﻫﺎﻯ ﻋﺪﻟﻴﻪ ﺑﺴﺘﻪ ﺷﺪ‪ .‬ﺩﻭﻟﺖ ﺳﻴﺪﺿﻴﺎﺀ ﺑﺮﺍﻓﺘﺎﺩ ﻭ‬
‫ﻗﻮﺍﻡﺍﻟﺴﻠﻄﻨﻪ ﺭﻭﻯ ﻛﺎﺭ ﺁﻣﺪ؛ ﻭﻟﻰ ﺩﺭﻫﺎﻯ ﻋﺪﻟﻴﻪ ﻫﻤﭽﻨﺎﻥ ﺑﺴﺘﻪ ﻣﺎﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﺑﺎﺯ ﺷﺪ‪ ،‬ﭘﺴﺖ ﺍﻭ ﺭﺍ ﺑﻪ ﺩﻳﮕﺮﻯ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﭘﺲ ﺭﻭﺯ ‪ 29‬ﺷﻬﺮﻳﻮﺭ‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫‪ 1300‬ﺑﻪ ﺗﻬﺮﺍﻥ ﺣﺮﻛﺖ ﻛﺮﺩ‪ ،‬ﻭ ﺩﺭ ‪ 26‬ﺁﺑﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﻀﻮ ﺍﺳﺘﻴﻨﺎﻑ ﺑﻪ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺭﻓﺖ‪ ،‬ﻭ ﭼﻬﺎﺭﻣﺎﻩ ﺩﺭ ﺳﺎﺭﻯ ﺑﻮﺩ ﻛﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺁﻧﺠﺎ ﺑﺮﭼﻴﺪﻩ ﺷﺪ‬
‫ﻭ ﺍﻭ ﺑﻪ ﺗﻬﺮﺍﻥ ﺁﻣﺪ ﻭ ﭼﻨﺪﻯ ﻣﺎﻣﻮﺭ ﺩﻣﺎﻭﻧﺪ ﺷﺪ‪ .‬ﺩﺭ ﻣﻬﺮﻣﺎﻩ ‪ ،1301‬ﺍﻭ ﺭﺍ ﺑﺮﺍﻯ ﺍﻣﺘﺤﺎﻥ ﺑﻪ ﺗﻬﺮﺍﻥ ﺧﻮﺍﺳﺘﻨﺪ‪ .‬ﺍﻣﺘﺤﺎﻥ ﺩﺍﺩ ﻭ ﻧﻤﺮﻩ ﺍﻭﻝ ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﺩﻯ‬
‫ﻣﺎﻩ ﻣﺎﻣﻮﺭ ﻋﺪﻟﻴﻪ ﺯﻧﺠﺎﻥ ﺷﺪ ﻭ ﺩﺭ ﺁﻧﺠﺎ‪ ،‬ﺗﺎﺭﻳﺦ ﺣﻮﺍﺩﺙ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ‪ ،‬ﻛﻪ ﺩﺭ ﺩﻣﺎﻭﻧﺪ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﻧﻮﺷﺘﻪ ﺑﻮﺩ‪ ،‬ﺍﺻﻼﺡ ﻛﺮﺩ ﻭ ﺑﺮﺍﻯ ﻣﺠﻠﻪ ﺍﻟﻌﺮﻓﺎﻥ‬
‫ﺻﻴﺪﺍ )ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﺳﻮﺭﻳﻪ( ﻓﺮﺳﺘﺎﺩ؛ ﻛﻪ ﺑﻌﺪﻫﺎ ﺍﺻﻞ ﺁﻥ ﺍﺯ ﺳﺎﻝ ‪ ،1313‬ﺑﻪ ﻧﺎﻡ ﺗﺎﺭﻳﺦ ﻫﺠﺪﻩ ﺳﺎﻟﺔ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﺑﻪ ﺿﻤﻴﻤﻪ ﻣﻬﻨﺎﻣﻪ ﭘﻴﻤﺎﻥ‪ ،‬ﭼﺎﭖ‬
‫ﺷﺪ‪...‬‬
‫ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﻛﺎﺑﻴﻨﻪ ﻗﻮﺍﻡﺍﻟﺴﻠﻄﻨﻪ ﺍﻓﺘﺎﺩ ﻭ ﺳﺮﺩﺍﺭ ﺳﭙﻪ‪ ،‬ﻭﺯﻳﺮ ﺟﻨﮓ‪ ،‬ﺑﻪ ﻧﺨﺴﺖ ﻭﺯﻳﺮﻯ ﺭﺳﻴﺪ‪ ،‬ﺳﻴﺪﺍﺣﻤﺪ ﺑﻪ ﺭﻳﺎﺳﺖ ﻋﺪﻟﻴﻪ ﺧﻮﺯﺳﺘﺎﻥ ﻣﺎﻣﻮﺭ‬
‫ﺷﺪ‪ .‬ﺍﻭ ﺩﺭ ﺷﻮﺷﺘﺮ ﺯﺑﺎﻧﻬﺎﻯ ﺷﻮﺷﺘﺮﻯ ﻭ ﺩﺯﻓﻮﻟﻰ ﺭﺍ ﺁﻣﻮﺧﺖ ﻭ ﺑﻪ ﺗﺤﺮﻳﺮ ﺗﺎﺭﻳﺦ ﺧﻮﺯﺳﺘﺎﻥ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺧﻮﺯﺳﺘﺎﻥ ﺑﻪ ﺩﺳﺖ ﺳﺮﺩﺍﺭ ﺳﭙﻪ ﻓﺘﺢ ﺷﺪ‪ ،‬ﻭ‬
‫ﻛﺴﺮﻭﻯ ﻋﺪﻟﻴﻪ ﺭﺍ ﺑﻪ ﻧﺎﺻﺮﻳﻪ )ﺍﻫﻮﺍﺯ( ﺑﺮﺩ ﻭ ﭼﻮﻥ ﻓﺮﻣﺎﻧﺪﺍﺭ ﻧﻈﺎﻣﻰ ﺑﺎ ﺍﻳﻦ ﻋﻤﻞ ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩ ﻭ ﻛﺎﺭ ﺑﻪ ﺳﺨﺘﻰ ﻛﺸﻴﺪ‪ ،‬ﻣﺮﺧﺼﻰ ﺧﻮﺍﺳﺖ ﻭ ﺭﻭﺯ ﺳﻮﻡ‬
‫ﻓﺮﻭﺭﺩﻳﻦ ‪ 1304‬ﺳﻔﺮﻯ ﺑﻪ ﻋﺮﺍﻕ ﻛﺮﺩ ﻭ ﺑﻪ ﺷﻮﺷﺘﺮ ﺑﺎﺯﮔﺸﺖ‪ ،‬ﺗﺎ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﺮﻛﺰ ﺧﻮﺍﺳﺘﻨﺪ‪ ،‬ﻭ ﺭﻭﺯ ‪ 22‬ﺍﺭﺩﻳﺒﻬﺸﺖ ﺑﻪ ﺗﻬﺮﺍﻥ ﻋﺰﻳﻤﺖ ﻛﺮﺩ‪ .‬ﻛﺴﺮﻭﻯ‬
‫ﭼﻨﺪﻯ ﺩﺭ ﺗﻬﺮﺍﻥ ﺑﻪ ﺑﻴﻜﺎﺭﻯ ﻭ ﺧﻮﺍﻧﺪﻥ ﻭ ﻧﻮﺷﺘﻦ ﮔﺬﺭﺍﻧﻴﺪ ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﺧﻮﺩ ﺭﺍ ﺭﺍﺟﻊ ﺑﻪ ﺗﺎﺭﻳﺦ ﺧﻮﺯﺳﺘﺎﻥ ﺩﻧﺒﺎﻝ ﻛﺮﺩ‪ .‬ﺩﻓﺘﺮ ﺁﺫﺭﻯ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ‬
‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺑﻪ ﭼﺎﭖ ﺭﺳﺎﻧﻴﺪ؛ ﻭ ﺍﺯ ﺍﻳﻨﺠﺎ ﻫﻤﺒﺴﺘﮕﻰ ﺍﻭ ﺑﺎ ﺍﻧﺠﻤﻨﻬﺎﻯ ﺩﺍﻧﺸﻰ ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ‪ .‬ﺍﺑﺘﺪﺍ ﺑﻪ ﻋﻀﻮﻳﺖ ﺍﻧﺠﻤﻦ ﺁﺳﻴﺎﻳﻰ ﻫﻤﺎﻳﻮﻧﻰ ﻭ‬
‫ﺍﻧﺠﻤﻦ ﺟﻐﺮﺍﻓﻴﺎﻳﻰ ﺁﺳﻴﺎﻳﻰ ﻭ ﺩﻭ ﺍﻧﺠﻤﻦ ﺩﺭ ﺁﻣﺮﻳﻜﺎ‪ ،‬ﻭ‪ ،‬ﭘﺲ ﺍﺯ ﻫﻤﻪ‪ ،‬ﺑﻪ ﻋﻀﻮﻳﺖ ﺁﻛﺎﺩﻣﻰ ﺁﻣﺮﻳﻜﺎ ﺑﺮﮔﺰﻳﺪﻩ ﺷﺪ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﻫﻨﮕﺎﻡ‪ ،‬ﺗﺎﺭﻳﺦ ﭘﺎﻧﺼﺪﺳﺎﻟﻪ‬
‫ﺧﻮﺯﺳﺘﺎﻥ ﺭﺍ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﺎﻧﻴﺪ ﻭ ﻛﻮﺗﺎﻩ ﺷﺪﻩ ﺁﻥ ﺭﺍ ﺩﺭ ﻣﺠﻠﻪ ﺁﻳﻨﺪﻩ ﭼﺎﭖ ﻛﺮﺩ‪ .‬ﻭ ﻣﻘﺎﻟﻪﺍﻯ ﺩﺭﺑﺎﺭﻩ ﺗﺒﺎﺭ ﺻﻮﻓﻴﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﻮﺷﺖ ﻛﻪ ﺍﻫﻤﻴﺖ ﺗﺎﺭﻳﺨﻰ‬
‫ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﺩﺍﺷﺖ ﻭ ﺁﻭﺍﺯﻩﺍﺵ ﺑﻪ ﻫﻤﻪ ﺟﺎ ﺭﺳﻴﺪ؛ ﻭ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺍﻳﺎﻡ‪ ،‬ﺗﺤﻘﻴﻘﺎﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻧﻴﻤﺰﺑﺎﻧﻬﺎ ﺩﻧﺒﺎﻝ ﻛﺮﺩ ﻭ ﺑﻪ ﺁﮔﺎﻫﻴﻬﺎﻯ ﮊﺭﻓﻰ ﺩﺭﺑﺎﺭﻩ ﺯﺑﺎﻥ‬
‫ﻓﺎﺭﺳﻰ ﺭﺳﻴﺪ‪.‬‬
‫ﭘﺎﺩﺷﺎﻫﻰ ﺧﺎﻧﺪﺍﻥ ﻗﺎﺟﺎﺭ ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮﻓﺖ ﻭ ﺭﺿﺎﺷﺎﻩ ﺑﻪ ﺭﻭﻯ ﻛﺎﺭ ﺁﻣﺪ‪ .‬ﻛﺴﺮﻭﻯ‪ ،‬ﺩﺭ ﺁﻏﺎﺯ ﺳﺎﻝ ‪ ،1305‬ﺳﻤﺖ ﺑﺎﺯﺭﺳﻰ ﻭ ﺭﻳﺎﺳﺖ ﻳﻜﻰ ﺍﺯ‬
‫ﻣﺤﻜﻤﻪﻫﺎﻯ ﺟﺪﻳﺪﺍﻟﺘﺎﺳﻴﺲ ﺍﻧﺘﻈﺎﻣﻰ ﺭﺍ ﺩﺍﺷﺖ ﻛﻪ ﺩﺍﻭﺭ ﻭﺯﻳﺮ ﻋﺪﻟﻴﻪ ﺷﺪ ﻭ ﻋﺪﻟﻴﻪ ﺭﺍ ﻣﻨﺤﻞ ﻛﺮﺩ‪ .‬ﺑﺎﺯ ﻛﺴﺮﻭﻯ ﺑﻴﻜﺎﺭ ﻣﺎﻧﺪ ﻭ ﻓﺮﺻﺖ ﻣﻄﺎﻟﻌﻪ ﻳﺎﻓﺖ‪ .‬ﺩﺭ‬
‫ﺍﻳﻦ ﻫﻨﮕﺎﻡ‪ ،‬ﮔﻔﺘﺎﺭﻫﺎ ﺩﺭ ﻣﻬﻨﺎﻣﻪ ﺁﻳﻨﺪﻩ ﻣﻰﻧﻮﺷﺖ؛ ﻭ ﺩﺭﺑﺎﺭﻩ ﺗﺎﺭﻳﺨﭽﻪ ﺷﻴﺮ ﻭ ﺧﻮﺭﺷﻴﺪ ﺁﮔﺎﻫﻴﻬﺎﻳﻰ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ‪ .‬ﺩﺭ ﺍﻭﺍﻳﻞ ﺳﺎﻝ ‪ ،1306‬ﭘﺮﻭﻓﺴﻮﺭ‬
‫ﻫﺮﺗﺴﻔﻠﺪ ﻛﻼﺳﻰ ﺑﺮﺍﻯ ﺁﻣﻮﺧﺘﻦ ﺧﻂ ﻭ ﺯﺑﺎﻥ ﭘﻬﻠﻮﻯ ﺑﻨﻴﺎﺩ ﻛﺮﺩ ﻭ ﻛﺴﺮﻭﻯ‪ ،‬ﻛﻪ ﺍﻧﺪﻙ ﺍﻃﻼﻋﻰ ﺩﺭ ﺍﻳﻦ ﺭﺷﺘﻪ ﺩﺍﺷﺖ‪ ،‬ﺑﺎ ﺩﻟﺨﻮﺷﻰ ﺑﻪ ﺁﻥ ﻛﻼﺱ ﺭﻓﺖ ﻭ‬
‫ﺑﻬﺮﻩ ﺑﺴﻴﺎﺭ ﺍﺯ ﺁﻥ ﺑﺮﺩ‪ .‬ﺩﺭ ﺗﺸﻜﻴﻼﺕ ﺩﺍﻭﺭ‪ ،‬ﺑﻪ ﺳﻔﺎﺭﺵ ﺗﻴﻤﻮﺭﺗﺎﺵ‪ ،‬ﻭﺯﻳﺮ ﺩﺭﺑﺎﺭ‪ ،‬ﺩﺍﺩﺳﺘﺎﻥ ﺗﻬﺮﺍﻥ ﺷﺪ ﻭﻟﻰ ﺑﺎ ﺭﻭﺷﻰ ﻛﻪ ﺩﺭ ﻛﺎﺭ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪،‬‬
‫ﻧﺘﻮﺍﻧﺴﺖ ﺩﻳﺮﻯ ﺩﺭ ﺁﻥ ﺳﻤﺖ ﺑﻤﺎﻧﺪ ﻭ ﺑﻴﺴﺖ ﺭﻭﺯ ﺍﺯ ﮔﺸﺎﻳﺶ ﻋﺪﻟﻴﻪ ﻧﮕﺬﺷﺘﻪ ﺑﻮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﻣﺎﻣﻮﺭ ﺧﺮﺍﺳﺎﻥ ﻛﺮﺩﻧﺪ؛ ﻭ ﭼﻮﻥ ﻏﺮﺽ ﺗﺒﻌﻴﺪ ﺍﻭ ﺑﻮﺩ ﻭ‬
‫ﺍﺟﺎﺯﻩ ﻣﺮﺧﺼﻰ ﻧﻤﻰﺩﺍﺩﻧﺪ‪ ،‬ﭘﻨﺠﻤﻴﻦ ﺗﻠﮕﺮﺍﻑ ﺭﺍ ﭼﻨﻴﻦ ﻧﻮﺷﺖ‪” :‬ﻭﺯﺍﺭﺕ ﺟﻠﻴﻠﻪ ﻋﺪﻟﻴﻪ ﺑﻰ ﺍﺟﺎﺯﻩ ﺣﺮﻛﺖ ﻛﺮﺩﻡ“‪.6‬‬
‫ﭘﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑﻪ ﺗﻬﺮﺍﻥ‪ ،‬ﭼﻮﻥ ﺑﺎ ﺩﺍﻭﺭ ﻧﺘﻮﺍﻧﺴﺖ ﻛﺎﺭ ﻛﻨﺪ‪ ،‬ﻛﻨﺎﺭﻩﺟﻮﻳﻰ ﻛﺮﺩ ﻭ ﭘﺮﻭﺍﻧﻪ ﻭﻛﺎﻟﺖ ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﺁﻥ ﺭﻭﺯﻫﺎ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺧﻮﺍﻧﺪﻥ ﻭ ﻓﺮﺍﮔﺮﻓﺘﻦ‬
‫ﺯﺑﺎﻥ ﺍﺭﻣﻨﻰ ﻛﻬﻦ )ﮔﺮﺍﭘﺎﺭ( ﻭ ﺯﺑﺎﻥ ﺍﺭﻣﻨﻰ ﻧﻮ )ﺁﺷﺨﺎﭘﺎﺭ( ﭘﺮﺩﺍﺧﺖ‪ .‬ﻛﺴﺮﻭﻯ ﺑﺮﺍﻯ ﺗﺤﻘﻴﻖ ﺩﺭ ﺭﺷﺘﻪ ﺗﺎﺭﻳﺦ ﻭ ﺯﺑﺎﻧﺸﻨﺎﺳﻰ‪ ،‬ﺑﻮﻳﮋﻩ ﺗﺎﺭﻳﺦ ﻭ ﺯﺑﺎﻥ‬
‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺑﺴﺘﮕﻰ ﺑﻪ ﺗﺎﺭﻳﺦ ﻭ ﺯﺑﺎﻥ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺩﺍﺷﺖ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺯﺑﺎﻥ ﻧﻴﺎﺯﻣﻨﺪ ﻣﻰﺩﻳﺪ ﻭ ﺑﺎﺯ‪ ،‬ﺩﺭ ﻫﻤﺎﻥ ﺭﻭﺯﻫﺎ‪ ،‬ﻛﺎﺭﻧﺎﻣﻪ ﺍﺭﺩﺷﻴﺮ‬
‫ﺑﺎﺑﻜﺎﻥ ﺭﺍ ﺍﺯ ﭘﻬﻠﻮﻯ ﺑﻪ ﻓﺎﺭﺳﻰ ﺩﺭﺁﻭﺭﺩ‪.‬‬
‫ﻛﺴﺮﻭﻯ ﺩﺭ ﭘﺎﺋﻴﺰ ﺳﺎﻝ ‪ ،1307‬ﺑﻪ ﺩﺍﺩﮔﺎﻩ ﺟﻨﺎﻳﻰ ﺩﻋﻮﺕ ﻭ ﻣﺸﻐﻮﻝ ﻛﺎﺭ ﺷﺪ؛ ﺩﺭ ‪ 29‬ﺩﻯ ﻣﺎﻩ ﻫﻤﺎﻥ ﺳﺎﻝ ﺑﻪ ﺭﻳﺎﺳﺖ ﻛﻞ ﻣﺤﺎﻛﻢ ﺑﺪﺍﻳﺖ‬
‫ﻣﻨﺼﻮﺏ ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﺭﻭﺯﻫﺎ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻧﻮﺷﺘﻦ ﻛﺘﺎﺏ ﺷﻬﺮﻳﺎﺭﺍﻥ ﮔﻤﻨﺎﻡ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﺨﺶ ﻳﻜﻢ ﻭ ﺩﻭﻡ ﺁﻥ ﺭﺍ ﺑﻪ ﭼﺎﭖ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺩﺭ ﺯﻣﺴﺘﺎﻥ ﺳﺎﻝ‬
‫‪ ، 1308‬ﺟﺰﻭ ﻫﻴﺌﺖ ﺑﺎﺯﺭﺳﻰ ﻛﺸﻮﺭ ﺑﻪ ﺍﺭﺍﻙ ﻭ ﻫﻤﺪﺍﻥ ﻭ ﭘﻴﺮﺍﻣﻮﻧﻬﺎ ﺳﻔﺮ ﻛﺮﺩ؛ ﻭ ﺩﺭ ﻫﻤﺪﺍﻥ ﺑﺎ ﻋﺎﺭﻑ ﻗﺰﻭﻳﻨﻰ‪ ،‬ﻛﻪ ﺩﺭ ﺗﺒﻌﻴﺪﮔﺎﻩ ﻣﻰﺯﻳﺴﺖ‪ ،‬ﺁﺷﻨﺎ‬
‫ﺷﺪ‪ .‬ﻭ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ‪ ،‬ﻫﺸﺖ ﻫﺰﺍﺭ ﻧﺎﻡ ﺍﺯ ﻧﺎﻣﻬﺎﻯ ﺩﻳﻪﻫﺎ ﻭ ﺁﺑﺎﺩﻳﻬﺎ ﺭﺍ ﺍﺯ ﻫﻤﺪﺍﻥ ﻭ ﻛﺮﻣﺎﻧﺸﺎﻫﺎﻥ ﻭ ﺩﻳﮕﺮ ﺟﺎﻫﺎ ﮔﺮﺩ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺍﺯ ﺳﻨﺠﻴﺪﻥ ﺁﻧﻬﺎ ﺑﻪ‬
‫ﻧﺘﻴﺠﻪﻫﺎﻯ ﺳﻮﺩﻣﻨﺪﻯ ﺭﺳﻴﺪ ﻭ ﻛﺘﺎﺑﻬﺎﻳﻰ ﻧﻮﺷﺖ‪ .‬ﺳﺎﻝ ‪ 1308‬ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻰﺭﻓﺖ ﻛﻪ ﻣﻨﺘﻈﺮ ﺧﺪﻣﺘﺶ ﻛﺮﺩﻧﺪ‪.‬‬
‫ﻛﺴﺮﻭﻯ ﺩﺭ ﺗﻤﺎﻡ ﻣﺮﺍﺣﻞ ﺧﺪﻣﺖ ﺧﻮﺩ ﺩﺭ ﻋﺪﻟﻴﻪ‪ ،‬ﺑﻪ ﻭﺍﺳﻄﻪ ﺻﺮﺍﺣﺖ ﺭﺃﻯ ﻭ ﺑﻰ ﭘﺮﻭﺍﻳﻰ ﻭ ﻧﺮﻓﺘﻦ ﺯﻳﺮ ﺑﺎﺭ ﺗﻮﺻﻴﻪ ﻭ ﻧﻔﻮﺫ‪ ،‬ﺳﺨﺘﻴﻬﺎ ﻭ ﺁﺯﺍﺭﻫﺎ ﺩﻳﺪ‬
‫ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺩﺭ ﺯﻣﺴﺘﺎﻥ ﺳﺎﻝ ‪ ،1311‬ﻛﻪ ﺍﺯ ﻋﺪﻟﻴﻪ ﭘﺎ ﻛﺸﻴﺪﻩ ﻭ ﻭﻛﺎﻟﺖ ﻣﻰ ﻛﺮﺩ‪ ،‬ﺑﺮ ﺍﺛﺮ ﻛﻴﻨﻪﺟﻮﻳﻴﻬﺎ ﻭ ﺑﻮﻳﮋﻩ ﺑﻪ ﻋﻠﺖ ﻧﺎﻣﻪﺍﻯ ﻛﻪ ﻣﺴﺘﻘﻴﻤ ﹰﺎ ﺑﻪ ﺷﺎﻩ‬
‫ﻧﻮﺷﺘﻪ ﻭ ﺩﺭ ﺁﻥ ﻋﺪﻟﻴﻪ ﺭﺍ ﺩﺳﺘﮕﺎﻩ ﺑﻴﻬﻮﺩﻩ ﻭ ﺩﻛﺎﻧﻰ ﺑﺮﺍﻯ ﺳﻮﺩﺟﻮﻳﻰ ﺩﺍﻭﺭ ﻭ ﺩﻭﺳﺘﺎﻥ ﺍﻭ ﺧﻮﺍﻧﺪﻩ ﻭ ﻗﺎﻧﻮﻧﻬﺎ ﺭﺍ ﺑﻴﺨﺮﺩﺍﻧﻪ ﻧﺎﻣﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﺯ ﺩﺍﺩﮔﺎﻩ ﺍﻧﺘﻈﺎﻣﻰ‬
‫ﺑﻪ ﺳﻪ ﺭﺗﺒﻪ ﺗﻨﺰﻝ ﻣﺤﻜﻮﻡ ﺷﺪ‪ ،‬ﻭﻟﻰ ﺣﻜﻢ ﺍﺟﺮﺍ ﻧﮕﺮﺩﻳﺪ ﻭ ﺑﺎ ﺣﻘﻮﻕ ﺭﺗﺒﻪ ﻫﺸﺖ ﺑﺎﺯﻧﺸﺴﺘﻪ ﺷﺪ‪.‬‬
‫ﻛﺴﺮﻭﻯ‪ ،‬ﺩﺭ ﻳﻚ ﺳﺨﻨﺮﺍﻧﻰ ﻛﻪ ﺩﺭ ﻳﻜﻢ ﺁﺫﺭ ‪ 1323‬ﺍﻳﺮﺍﺩ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﺻﻮﺭﺕ ﻛﺘﺎﺏ ﻣﺴﺘﻘﻠﻰ ﺑﻪ ﻧﺎﻡ ﭼﺮﺍ ﺍﺯ ﻋﺪﻟﻴﻪ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻡ؟ ﭼﺎﭖ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪ ،‬ﻣﻰﮔﻮﻳﺪ‪” :‬ﺟﺎﻯ ﺑﺴﻴﺎﺭ ﺧﺸﻨﻮﺩﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭﻯ ﻛﻪ ﺭﺷﻮﻩﺧﻮﺍﺭﻯ ﻭ ﻧﺎﺩﺭﺳﺘﻰ ﺍﺯ ﺩﺭ ﻭ ﺩﻳﻮﺍﺭﺵ ﻣﻰﺑﺎﺭﺩ‪ ،‬ﻣﻦ‪ ،‬ﻛﻪ ﺩﺭ ﻋﺪﻟﻴﻪ ﺩﺭ‬
‫ﻛﺎﻧﻮﻥ ﺭﺷﻮﻩﺧﻮﺍﺭﻯ ﻣﻰﺑﻮﺩﻩﺍﻡ‪ ،‬ﺧﺪﺍ ﻣﺮﺍ ﺍﺯ ﻟﻐﺰﺵ ﺩﻭﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭﻯ ﻛﻪ ﭼﺎﭘﻠﻮﺳﻰ ﻭ ﭘﺴﺘﻰ ﮔﺮﻳﺒﺎﻧﮕﻴﺮ ﺧﺮﺩ ﻭ ﺑﺰﺭﮒ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﻣﻦ‪،‬‬
‫ﺑﺎ ﻫﻤﻪ ﺁﻣﻴﺰﺵ ﻛﻪ ﺑﺎ ﭼﺎﭘﻠﻮﺳﺎﻥ ﻭ ﭘﺴﺖﻧﻬﺎﺩﺍﻥ‪ ،‬ﺁﻟﻮﺩﻩ ﺧﻮﻯ ﺁﻧﺎﻥ ﻧﮕﺮﺩﻳﺪﻩﺍﻡ” ‪.7‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺗﺎ ﺍﻳﻨﺠﺎ ﻛﺎﺭ ﻭ ﻛﻮﺷﺶ ﻛﺴﺮﻭﻯ ﺑﻴﺸﺘﺮ ﺗﺤﻘﻴﻖ ﻭ ﻣﻄﺎﻟﻌﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻭ ﺯﺑﺎﻧﺸﻨﺎﺳﻰ ﺑﻮﺩ‪ ،‬ﻭ ﭼﻨﺎﻥ ﻛﻪ ﺫﻛﺮ ﺷﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺷﺘﻪ‪ ،‬ﻣﻘﺎﻻﺕ ﻭ‬
‫ﺭﺳﺎﻻﺕ ﺑﺴﻴﺎﺭ ﻧﻔﻴﺴﻰ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ‪ .‬ﺍﻣﺎ‪ ،‬ﺍﺯ ﺳﺎﻝ ‪ 1312‬ﺑﻪ ﺑﻌﺪ‪ ،‬ﺗﻐﻴﻴﺮ ﻛﻠﻰ ﺩﺭ ﺩﻳﺪ ﻭ ﺩﺭﻳﺎﻓﺖ ﺍﻭ ﭘﺪﻳﺪ ﺁﻣﺪ‪ .‬ﺍﻭ ﺩﻳﮕﺮ ﻳﻚ ﻣﻮﺭﺥ ﻭ ﻣﺤﻘﻖ ﻭ‬
‫ﺩﺍﻧﺸﻤﻨﺪ ﺯﺑﺎﻧﺸﻨﺎﺱ ﻧﺒﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺩﺍﻋﻴﻪ ﺍﺻﻼﺡ ﺟﺎﻣﻌﻪ ﻭ‪ ،‬ﺑﻪ ﻗﻮﻝ ﺧﻮﺩ‪ ،‬ﺑﺮﺍﻧﺪﺍﺧﺘﻦ ”ﭘﻨﺪﺍﺭﻫﺎ“ ﺭﺍ ﺩﺭ ﺳﺮ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺳﺎﻝ ﺩﻭ ﺟﻠﺪ ﻛﺘﺎﺏ ﺁﻳﻴﻦ ﺭﺍ‬
‫ﻣﻨﺘﺸﺮ ﻛﺮﺩ ﻭ ﺑﺎ ﺍﻧﺘﺸﺎﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺷﻬﺮﺕ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ ﻳﺎﻓﺖ ﻭ ﺩﺭ ﺗﻬﺮﺍﻥ ﻭ ﺷﻬﺮﺳﺘﺎﻧﻬﺎ ﭘﻴﺮﻭﺍﻧﻰ ﭘﻴﺪﺍ ﻛﺮﺩ‪ .‬ﻭ ﻫﻢ ﺩﺭ ﺁﻥ ﺳﺎﻝ‪ ،‬ﻣﺎﻫﻨﺎﻣﻪ ﭘﻴﻤﺎﻥ ﺭﺍ ﺑﻨﻴﺎﺩ‬
‫ﻧﻬﺎﺩ‪ .8‬ﻭ ﺩﺭ ﺁﻥ ﻣﺎﻫﻨﺎﻣﻪ‪ ،‬ﺍﻧﺪﻳﺸﻪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻫﺮ ﺭﺷﺘﻪ ﺍﺯ ﺍﻣﻮﺭ ﺩﻳﻨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﺑﺎ ﺑﻴﺎﻥ ﺧﺎﺹ ﺧﻮﺩ ﻭ ﺍﺯ ﺭﺍﻫﻬﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﺭﻭﺷﻦ ﻛﺮﺩ‪ .‬ﺑﻌﺪ ﺍﺯ‬
‫ﺣﻮﺍﺩﺙ ﺷﻬﺮﻳﻮﺭ ‪ ،1320‬ﺑﻪ ﺟﺎﻯ ﻣﺠﻠﻪ ﭘﻴﻤﺎﻥ‪ ،‬ﺭﻭﺯﻧﺎﻣﻪ ﭘﺮﭼﻢ ﺭﺍ‪ ،‬ﻛﻪ ﺑﻴﺸﺘﺮ ﺟﻨﺒﻪ ﺳﻴﺎﺳﻰ ﺩﺍﺷﺖ‪ ،‬ﺍﻧﺘﺸﺎﺭ ﺩﺍﺩ‪ .‬ﺭﻭﺯﻧﺎﻣﻪ ﭘﺮﭼﻢ ﻳﻜﻰ ﺍﺯ ﺟﺮﺍﻳﺪ‬
‫ﺍﺻﻮﻟﻰ ﻛﺸﻮﺭ ﻭ‪ ،‬ﺑﻪ ﻧﻮﺷﺘﻪ ﺻﺎﺣﺒﺶ‪” ،‬ﺍﺯ ﻫﺮ ﺁﻟﻮﺩﮔﻰ ﻭ ﻧﺎﭘﺎﻛﻰ ﻣﺒﺮﺍ ﺑﻮﺩ“‪ .‬ﺍﻣﺎ ﭘﺲ ﺍﺯ ﭼﻨﺪﻯ‪ ،‬ﭘﺮﭼﻢ ﻳﻮﻣﻴﻪ ﺭﺍ ﻫﻢ ﺗﻌﻄﻴﻞ ﻭ ﭘﺮﭼﻢ ﻣﺎﻫﺎﻧﻪ ﺭﺍ‪ ،‬ﻛﻪ ﺩﺭ‬
‫ﻭﺍﻗﻊ ﺟﺎﻧﺸﻴﻦ ﻣﺎﻫﻨﺎﻣﻪ ﭘﻴﻤﺎﻥ ﺑﻮﺩ‪ ،‬ﻣﻨﺘﺸﺮ ﻛﺮﺩ‪.9‬‬
‫ﭘﺲ ﺍﺯ ﺭﻓﺘﻦ ﺭﺿﺎﺷﺎﻩ‪ ،‬ﺍﺯ ﺍﻳﺮﺍﻥ‪ ،‬ﻛﺴﺎﻧﻰ ﻣﺎﻧﻨﺪ ﺳﺮﭘﺎﺱ ﻣﺨﺘﺎﺭﻯ ﻭ ﭘﺰﺷﻚ ﺍﺣﻤﺪﻯ‪ ،‬ﺑﻪ ﺟﺮﻡ ﺍﻋﻤﺎﻟﻰ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻪ‬
‫ﻣﺤﺎﻛﻤﻪ ﻛﺸﻴﺪﻩ ﺷﺪﻧﺪ‪ .‬ﻛﺴﺮﻭﻯ ﻭﻛﺎﻟﺖ ﺗﺴﺨﻴﺮﻯ ﻣﺨﺘﺎﺭﻯ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ﻭ ﺍﺯ ﻋﻬﺪﻩ ﺁﻥ ﺑﻪ ﺧﻮﺑﻰ ﺑﺮﺁﻣﺪ‪ ،‬ﻭ ﻣﻄﺎﻟﺒﻰ ﺩﺭ ﺩﺍﺩﮔﺎﻩ ﻋﻨﻮﺍﻥ ﻛﺮﺩ ﻛﻪ ﺑﺴﻴﺎﺭ‬
‫ﺍﺭﺯﻧﺪﻩ ﻭ ﺣﺘﻰ ﺩﺭ ﺁﻥ ﺩﻭﺭﻩ ﺗﻨﺪ ﻭ ﺟﺴﻮﺭﺍﻧﻪ ﺑﻮﺩ‪.‬‬
‫ﺍﻧﺘﻘﺎﺩ ﺑﻰ ﭘﺮﺩﻩ ﻭ ﺑﻰ ﭘﺮﻭﺍﻯ ﻛﺴﺮﻭﻯ ﺍﺯ ﺑﺮﺧﻰ ﻋﻘﺎﻳﺪ ﺳﻴﺎﺳﻰ ﻭ ﻣﺬﻫﺒﻰ ﻭ ﺑﺮﺧﻰ ﺍﺯ ﺭﺳﺎﻻﺕ ﻛﻮﺑﻨﺪﻩ ﺍﻭ ﺩﺭﺑﺎﺭﻩ ﺍﺩﺑﻴﺎﺕ ﻭ ﺍﻧﺪﻳﺸﻪﻫﺎﻯ ﻋﺮﻓﺎﻧﻰ‪،‬‬
‫ﺟﻤﻌﻰ ﺭﺍ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺍﻭ ﮔﺮﺩ ﺁﻭﺭﺩ ﻭ ﮔﺮﻭﻫﻰ ﺭﺍ ﺑﺎ ﻭﻯ ﺩﺷﻤﻦ ﻛﺮﺩ‪ .‬ﺑﺎﺭﻫﺎ ﺗﻬﺪﻳﺪ ﺷﺪ‪ ،‬ﻭ ﺩﺭ ﺳﺎﻝ ‪ 1324‬ﻗﺼﺪ ﺟﺎﻧﺶ ﺭﺍ ﻛﺮﺩﻧﺪ ﻭﻟﻰ ﺍﻭ ﺍﺯ ﺭﺍﻫﻰ ﻛﻪ‬
‫ﺩﺭ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﺑﺮﻧﮕﺸﺖ ﻭ ﺍﮔﺮﭼﻪ ﺍﻳﻦ ﺩﻓﻌﻪ ﺍﺯ ﺧﻄﺮ ﻣﺮﮒ ﺭﺳﺖ‪ ،‬ﺍﻣﺎ ﻫﻤﭽﻨﺎﻥ ﺑﻰ ﭘﺮﻭﺍ ﻣﻰﻧﻤﻮﺩ‪.‬‬
‫ﺍﺩﻭﺍﺭ ﺯﻧﺪﮔﺎﻧﻰ ﻭ ﻛﺎﺭ ﻭ ﻛﻮﺷﺶ ﻛﺴﺮﻭﻯ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﭼﻨﻴﻦ ﺧﻼﺻﻪ ﻛﺮﺩ‪:‬‬
‫‪ 1‬ـ ﺍﺯ ﺟﻮﺍﻧﻰ ﺗﺎ ﺁﻣﺪﻥ ﺗﻬﺮﺍﻥ ـ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺑﻪ ﻛﺴﺐ ﻋﻠﻮﻡ ﻭ ﻣﻄﺎﻟﻌﻪ ﺍﺩﺏ ﻋﺮﺏ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺑﺎ ﻣﺒﻠﻐﻴﻦ ﻣﺴﻴﺤﻰ ﻣﺒﺎﺣﺜﻪ ﻣﻰﻛﻨﺪ؛ ﻭ ﺩﺭ ﺻﺮﻑ‬
‫ﻭ ﻧﺤﻮ ﻋﺮﺑﻰ ﻛﺘﺎﺏ ﻣﻰﻧﻮﻳﺴﺪ؛ ﺑﻪ ﻣﻄﺒﻮﻋﺎﺕ ﻋﺮﺑﻰ ﻣﻘﺎﻟﻪ ﻣﻰﻓﺮﺳﺘﺪ؛ ﺍﺯ ﺍﺳﭙﺮﺍﻧﺘﻮ ﺗﺮﺟﻤﻪ ﻣﻰﻛﻨﺪ ﻭ ﺑﻪ ﻗﻴﺎﻡ ﺧﻴﺎﺑﺎﻧﻰ ﺧﺮﺩﻩ ﻣﻰﮔﻴﺮﺩ‪.‬‬
‫‪ 2‬ـ ﺍﺯ ﺁﻣﺪﻥ ﺗﻬﺮﺍﻥ ﺗﺎ ﺗﺎﺳﻴﺲ ﻣﺠﻠﻪ ﭘﻴﻤﺎﻥ ـ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺑﻪ ﺗﺤﻘﻴﻖ ﺗﺘﺒﻊ ﻣﻰﭘﺮﺩﺍﺯﺩ؛ ﻛﺘﺐ ﻋﺮﺑﻰ ﻭ ﺯﺑﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ ﺭﺍ ﻣﻰ ﻛﺎﻭﺩ؛ ﺯﺑﺎﻥ ﺍﺭﻣﻨﻰ‬
‫ﻭ ﭘﻬﻠﻮﻯ ﺭﺍ ﻓﺮﺍﻣﻰﮔﻴﺮﺩ؛ ﺍﺯ ﺍﻳﺮﺍﻥ ﻭ ﻣﻔﺎﺧﺮ ﺍﻳﺮﺍﻧﻰ ﺳﺨﻦ ﻣﻰﺭﺍﻧﺪ؛ ﺳﻪ ﺟﻠﺪ ﺷﻬﺮﻳﺎﺭﺍﻥ ﮔﻤﻨﺎﻡ ﺭﺍ‪ ،‬ﻛﻪ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺁﺛﺎﺭ ﺍﻭﺳﺖ‪ ،‬ﻭ ﻧﻴﺰ ﺭﺳﺎﻟﻪ ﺑﻴﻤﺎﻧﻨﺪﻯ‬
‫ﺩﺭﺑﺎﺭﻩ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪ ﻭﺟﻮﺩ ﻣﻰﺁﻭﺭﺩ؛ ﺩﺭ ﺍﺳﺎﻣﻰ ﺷﻬﺮﻫﺎ ﻭ ﺩﻳﻪﻫﺎ ﻭ ﺩﺭ ﺗﺒﺎﺭ ﺳﻠﺴﻠﻪ ﺻﻔﻮﻯ ﺗﺤﻘﻴﻖ ﻣﻰﻛﻨﺪ‪ ،‬ﺗﺎ ﺟﺎﻳﻰ ﻛﻪ ﺗﻮﺟﻪ ﻋﻠﻤﺎ ﻭ‬
‫ﻓﻀﻼ ﻭ ﺧﺎﻭﺭﺷﻨﺎﺳﺎﻥ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺟﻠﺐ ﻣﻰﻧﻤﺎﻳﺪ‪.‬‬
‫‪ 3‬ـ ﺍﺯ ﺗﺎﺳﻴﺲ ﭘﻴﻤﺎﻥ ﺗﺎ ﭘﺎﻳﺎﻥ ﺯﻧﺪﮔﻰ ـ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ‪ ،‬ﺑﻪ ﻣﻮﺿﻮﻋﻬﺎﻯ ﺩﻳﻨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺳﻴﺎﺳﻰ ﻭ ﺍﺧﻼﻗﻰ‪ ،‬ﻭ ﺑﻪ ﻗﻮﻝ ﺧﻮﺩ ﺍﻭ‪ ،‬ﺑﻪ ”ﺁﻳﻴﻦ‬
‫ﺯﻧﺪﮔﻰ“ ﻣﻰﭘﺮﺩﺍﺯﺩ؛ ﻣﺠﻠﻪ ﭘﻴﻤﺎﻥ ﻭ ﺭﻭﺯﻧﺎﻣﻪ ﭘﺮﭼﻢ ﻭ ﻣﺠﻠﻪ ﭘﺮﭼﻢ ﺭﺍ ﭘﻴﺎﭘﻰ ﺑﻨﻴﺎﺩ ﻣﻰﻧﻬﺪ‪ .‬ﺩﺭ ﻛﺘﺎﺏ ﺁﻳﻴﻦ ﻭ ﺑﻌﺪ ﺩﺭ ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ‪ ،‬ﺑﻪ ﺗﻤﺪﻥ ﻧﻮﻳﻦ‬
‫ﺍﺭﻭﭘﺎﻳﻰ ﻭ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻳﮕﺮﻯ ﻭ ﻣﺎﺷﻴﻨﻴﺴﻢ ﻣﻰ ﺗﺎﺯﺩ ﻭ ﻣﻔﺎﺳﺪ ﺁﻧﻬﺎ ﺭﺍ ﻳﻜﺎﻳﻚ ﺑﺮﻣﻰﺷﻤﺎﺭﺩ؛ ﺑﺮ ﺿﺪ ﺧﺮﺍﻓﺎﺕ ﻭ ﺗﻌﺼﺒﺎﺕ ﺑﻴﺠﺎ ﻭ ﺑﻴﻬﻮﺩﻩ ﻭ ﺑﻪ ﺍﺧﺘﻼﻓﺎﺕ‬
‫ﻣﺬﻫﺒﻰ ﺍﺯ ﺻﻮﻓﻴﮕﺮﻯ ﻭ ﺑﻬﺎﺋﻴﮕﺮﻯ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﻪ ﺑﺮﺧﻰ ﻣﻌﺘﻘﺪﺍﺕ ﺷﻴﻌﻰ ﻣﻰﺗﺎﺯﺩ؛ ﺑﺮ ﻓﺮﻫﻨﮕﺴﺘﺎﻥ ﻭ ﻟﻐﺖﺳﺎﺯﺍﻥ ﺍﻳﺮﺍﺩ ﻣﻰﮔﻴﺮﺩ ﻭ ﺧﻮﺩ‪ ،‬ﺯﺑﺎﻥ ﻭ ﻟﻐﺖ‬
‫ﺧﺎﺻﻰ ﺑﻪ ﻧﺎﻡ ”ﺯﺑﺎﻥ ﭘﺎﻙ“ ﺑﻪ ﻛﺎ ﻣﻰﺑﺮﺩ؛ ﺑﺎ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﻯ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻯ ﻣﺘﻌﺎﺭﻑ ﺁﻥ‪ ،‬ﻣﺨﺎﻟﻔﺖ ﻣﻰﻭﺭﺯﺩ‪ ،‬ﺭﻣﺎﻥﻧﻮﻳﺴﻰ ﻭ ﺩﺍﺳﺘﺎﻧﺴﺮﺍﻳﻰ ﺭﺍ ﻛﺎﺭ ﺑﻴﻬﻮﺩﻩ ﻭ‬
‫ﻧﺎﺑﺨﺮﺩﺍﻧﻪ ﻣﻰﺧﻮﺍﻧﺪ؛ ﻓﻠﺴﻔﻪ ﻭ ﻋﺮﻓﺎﻥ ﺭﺍ ﺑﻪ ﺑﺎﺩ ﺍﻧﺘﻘﺎﺩ ﻣﻰﮔﻴﺮﺩ‪ ،‬ﻭ ﺍﻏﻠﺐ ﺍﺣﺎﺩﻳﺚ ﺭﺍ ﻣﺠﻌﻮﻝ ﻣﻰﺩﺍﻧﺪ؛ ﻭ ﺩﺭ ﻫﻤﻪ ﺍﻳﻦ ﻛﻮﺷﺸﻬﺎ‪ ،‬ﻛﻪ ﺳﺮﺍﻧﺠﺎﻡ ﺑﻪ ﻗﻴﻤﺖ‬
‫ﺟﺎﻧﺶ ﺗﻤﺎﻡ ﺷﺪ‪ ،‬ﺁﻧﭽﻪ ﺭﺍ ﻣﻰﮔﻮﻳﺪ ﻭ ﻣﻰ ﻛﻨﺪ ﺑﻪ ﺭﺍﺳﺖ ﻣﻰﺩﺍﺭﺩ‪.‬‬
‫ﻛﺴﺮﻭﻯ ﺍﺯ ﭘﺮﻛﺎﺭﺗﺮﻳﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﻳﺮﺍﻥ ﺩﺭ ﻋﻬﺪ ﺍﺧﻴﺮ ﺑﻮﺩ‪ .‬ﺩﻭﺭﻩﻫﺎﻯ ﻣﺎﻫﻨﺎﻣﻪ ﭘﻴﻤﺎﻥ ﻭ ﭘﺮﭼﻢ ﻣﻤﻠﻮ ﺍﺯ ﻳﻚ ﺭﺷﺘﻪ ﺍﻧﺘﻘﺎﺩﺍﺗﻰ ﺍﺳﺖ ﺍﺯ ﺍﻭﺿﺎﻉ‬
‫ﺯﻧﺪﮔﻰ ﻭ ﻃﺮﺯ ﻣﻌﺎﺷﺮﺕ ﻭ ﺁﺩﺍﺏ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﻛﻪ ﻫﻤﻪ ﻣﻄﺎﻟﺐ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺩ ﺍﻭ ﻣﻰﻧﻮﺷﺖ‪ .‬ﺍﻭ ﻛﺴﻰ ﺍﺳﺖ ﻛﻪ ﺧﻴﻠﻰ ﭼﻴﺰﻫﺎ ﺭﺍ ﻧﺨﺴﺖ ﺑﺎﺭ ﻋﻨﻮﺍﻥ ﻛﺮﺩﻩ ﻭ‬
‫ﺭﺍﻩ ﺗﺤﻘﻴﻖ ﺭﺍ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﮔﺸﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﻮﺷﺶ ﻛﺴﺮﻭﻯ ﺩﺭ ﻧﻤﻮﺩﻥ ﻣﻌﻨﻰ ﺩﺭﺳﺖ ﺣﻜﻮﻣﺖ ﻣﺮﺩﻡ ﺑﺮ ﻣﺮﺩﻡ ﻭ ﺯﻧﺪﻩ ﻛﺮﺩﻥ ﻧﺎﻡ ﻣﺠﺎﻫﺪﺍﻥ ﻭ ﻓﺪﺍﺋﻴﺎﻥ ﻭ ﺷﻬﺪﺍﻯ ﻣﺸﺮﻭﻃﻴﺖ ﻭ ﮔﺮﺩ ﺁﻭﺭﺩﻥ‬
‫ﻛﺎﺭﻫﺎﻯ ﺍﻳﻦ ﮔﺮﺩﺍﻥ ﻭ ﺭﺍﺩﻣﺮﺩﺍﻥ ﻛﻮﺷﺸﻰ ﺍﺭﺟﻤﻨﺪ ﺑﻮﺩ‪.‬‬

‫ﻛﺴﺮﻭﻯ ﺗﺎﺭﻳﺦﻧﻮﻳﺲ ﻭ ﺯﺑﺎﻧﺸﻨﺎﺱ‪:‬‬

‫ﻛﺴﺮﻭﻯ ﭼﻨﺎﻥ ﻛﻪ ﺩﻳﺪﻳﻢ‪ ،‬ﻛﻮﺷﺶ ﻫﻨﺮﻯ ﻭ ﺩﺍﻧﺸﻰ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺯﺑﺎﻧﺸﻨﺎﺳﻰ ﻭ ﺗﺎﺭﻳﺦﻧﻮﻳﺴﻰ ﺁﻏﺎﺯ ﻛﺮﺩ ﻭ ﺗﺎ ﺳﺎﻝ ‪ 1312‬ﺍﺳﺘﻌﺪﺍﺩ ﻓﻮﻕﺍﻟﻌﺎﺩﻩ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﻳﻦ ﺩﻭ ﺭﺷﺘﻪ ﺑﻪ ﻛﺎﺭ ﺍﻧﺪﺍﺧﺖ‪ .‬ﻭﻯ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺭﺍ ﺧﻮﺏ ﻣﻰﺩﺍﻧﺴﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺯﺑﺎﻥ‪ ،‬ﭼﻨﺎﻥ ﺗﻮﺍﻧﺎﻳﻰ ﺩﺍﺷﺖ ﻛﻪ ﭼﻮﻥ ﻧﻮﺷﺘﻪﻫﺎﻳﺶ ﺩﺭ‬
‫ﻣﻄﺒﻮﻋﺎﺕ ﻋﺮﺑﻰ ﭼﺎﭖ ﻣﻰﺷﺪ ﻓﺼﺤﺎﻯ ﻋﺮﺏ ﺭﺍ ﺑﻪ ﺗﺤﺴﻴﻦ ﻭﺍﻣﻰﺩﺍﺷﺖ‪ .‬ﺍﻭ ﺯﺑﺎﻥ ﭘﻬﻠﻮﻯ ﻭ ﺍﺭﻣﻨﻰ ﻗﺪﻳﻢ ﻭ ﺟﺪﻳﺪ ﺭﺍ ﺑﻪ ﺧﻮﺑﻰ ﻓﺮﺍﮔﺮﻓﺖ ﻭ ﺑﺎ ﻟﻬﺠﻪﻫﺎ ﻭ‬
‫ﻧﻴﻤﺰﺑﺎﻧﻬﺎﻯ ﻓﺎﺭﺳﻰ ﻧﻴﺰ ﺁﺷﻨﺎ ﺷﺪ‪ ،‬ﻭ ﺑﺎ ﺍﻳﻦ ﺍﻣﺎﺩﮔﻰ‪ .‬ﺩﺭ ﺗﻮﺍﺭﻳﺦ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻭ ﻧﻮﺷﺘﻪﻫﺎﻯ ﭘﻬﻠﻮﻯ ﻭ ﺩﺭ ﻛﺘﺐ ﻣﻮﻟﻔﻴﻦ ﻋﺮﺑﻰ ﺯﺑﺎﻥ ﻏﻮﺭ ﻭ ﺑﺮﺭﺳﻰ ﻛﺮﺩ ﻭ‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺩﺭ ﺷﻬﺮﻫﺎ ﻭ ﺩﻫﺴﺘﺎﻧﻬﺎﻯ ﺍﻳﺮﺍﻥ ﺑﻪ ﻣﺴﺎﻓﺮﺕ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﻪ ﺍﺳﻨﺎﺩ ﻭ ﻣﺪﺍﺭﻙ ﺗﺎﺯﻩﺍﻯ ﺩﺳﺖ ﻳﺎﻓﺖ ﻭ ﺗﺎﻟﻴﻔﺎﺗﻰ ﭘﺪﻳﺪ ﺁﻭﺭﺩ ﻛﻪ ﻭﻯ ﺭﺍ ﻧﺰﺩ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ‬
‫ﺍﻳﺮﺍﻥ ﻭ ﺧﺎﻭﺭﺷﻨﺎﺳﺎﻥ ﺟﻬﺎﻥ ﻣﻘﺎﻣﻰ ﺍﺭﺟﻤﻨﺪ ﺑﺨﺸﻴﺪ‪.‬‬
‫ﻛﺴﺮﻭﻯ ﻧﺨﺴﺘﻴﻦ ﻛﺴﻰ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪ ﺗﺤﻘﻴﻖ ﭘﺮﺩﺍﺧﺖ ﻭ ﺯﺑﺎﻥ ﺁﺫﺭﻯ ﺭﺍ‪ ،‬ﻛﻪ ﺗﺎ ﺁﻥ ﺭﻭﺯ ﻧﺎﺷﻨﺎﺧﺘﻪ ﻧﺒﻮﺩ‪ ،‬ﺑﺎ ﺍﺳﻨﺎﺩ ﻭ‬
‫ﻣﺪﺍﺭﻙ ﻣﻬﻤﻰ ﻛﻪ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩ‪ ،‬ﺩﺭ ﺭﺳﺎﻟﺔ ﺁﺫﺭﻯ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﮕﺎﻥ ﺑﻪ ﻧﺎﻡ ﻳﻜﻰ ﺍﺯ ﻟﻬﺠﻪﻫﺎﻯ ﻓﺎﺭﺳﻰ ﻣﻌﺮﻓﻰ ﻛﺮﺩ‪.10‬‬
‫ﺩﻭ ﺩﻓﺘﺮ ﺑﺴﻴﺎﺭ ﮔﺮﺍﻧﺒﻬﺎﻯ ﻧﺎﻣﻬﺎﻯ ﺷﻬﺮﻫﺎ ﻭ ﺩﻳﻪﻫﺎﻯ ﺍﻳﺮﺍﻥ ﺍﻭﻟﻴﻦ ﺗﺤﻘﻴﻖ ﻋﺎﻟﻤﺎﻧﻪﺍﻯ ﺑﻮﺩ ﻛﻪ ﺍﺯ ﻃﺮﻑ ﺧﻮﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺗﺎﺭﻳﺦ ﻭ ﺟﻐﺮﺍﻓﻴﺎ ﻭ‬
‫ﻟﻐﺖ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪.‬‬
‫ﺷﻬﺮﻳﺎﺭﺍﻥ ﮔﻤﻨﺎﻡ‪ ،‬ﻛﻪ ﺩﺭ ﺳﻪ ﺑﺨﺶ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ‪ ،‬ﻋﺒﺎﺭﺕ ﺍﺯ ﻳﻚ ﺭﺷﺘﻪ ﺗﺤﻘﻴﻘﺎﺕ ﻋﻤﻴﻖ ﻭ ﻣﺴﺘﻨﺪ ﺩﺭﺑﺎﺭﻩ ﭼﻨﺪ ﺳﻠﺴﻠﻪ ﺍﺯ ﺷﻬﺮﻳﺎﺭﺍﻥ ﮔﻤﻨﺎﻡ ﻭ‬
‫ﻧﺎﺷﻨﺎﺱ ﺍﻳﺮﺍﻧﻰ ﺑﻮﺩ ﻛﻪ ﺑﺮ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﺭﺍﻥ ﻭ ﻧﻮﺍﺣﻰ ﻣﺠﺎﻭﺭ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻰ ﺩﺍﺷﺘﻨﺪ‪.‬‬
‫ﺩﺭ ﺗﺎﺭﻳﺨﭽﻪ ﺷﻴﺮ ﻭ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﻛﻪ ﺑﻪ ﭘﻴﺸﺎﻫﻨﮕﺎﻥ ﺍﻳﺮﺍﻥ ﻫﺪﻳﻪ ﻛﺮﺩﻩ‪ ،‬ﺍﺯ ﭼﮕﻮﻧﮕﻰ ﭘﻴﺪﺍﻳﺶ ﺷﻴﺮ ﺗﻨﻬﺎ ﻭ ﺧﻮﺭﺷﻴﺪ ﺗﻨﻬﺎ ﺑﺮ ﺭﻭﻯ ﺩﺭﻓﺸﻬﺎ‪ ،‬ﺍﺯ‬
‫ﺳﻜﻪﻫﺎﻯ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﺯ ﺑﻪ ﻫﻢ ﭘﻴﻮﺳﺘﻦ ﺁﻥ ﺩﻭ‪ ،‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺯ ﺍﻳﻦ ﺑﺎﺑﺖ ﻛﻪ ﺷﻴﺮ ﻭ ﺧﻮﺭﺷﻴﺪ ﺍﺯ ﻛﻰ ﻧﺸﺎﻥ ﺭﺳﻤﻰ ﺩﻭﻟﺖ ﺍﻳﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺍﺳﺘﻨﺎﺩ‬
‫ﺳﻨﮓ ﻧﺒﺸﺘﻪﻫﺎ ﻭ ﺳﻜﻪﻫﺎ ﻭ ﻛﺘﺎﺑﻬﺎﻯ ﻓﺎﺭﺳﻰ ﻭ ﻋﺮﺑﻰ ﻭ ﺍﺷﻌﺎﺭ ﺷﻌﺮﺍ ﺑﺤﺚ ﻓﺎﺿﻼﻧﻪ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻧﺘﺎﻳﺞ ﺳﻮﺩﻣﻨﺪﻯ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻣﺎ ﺩﺭ ﺭﺷﺘﻪ ﺗﺎﺭﻳﺦ‪ ،‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﺗﺎﻟﻴﻒ ﺍﻭ ﺗﺎﺭﻳﺦ ﻣﺸﺮﻭﻃﻪ ﺍﻳﺮﺍﻥ ﻭ ﺗﺎﺭﻳﺦ ﻫﺠﺪﻩ ﺳﺎﻟﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺗﺎﺭﻳﺦ ﭘﺎﻧﺼﺪﺳﺎﻟﻪ ﺧﻮﺯﺳﺘﺎﻥ ﺍﺳﺖ‪ .‬ﻣﻮﻟﻒ ﺩﺭ‬
‫ﺗﺎﻟﻴﻒ ﺍﻳﻦ ﺳﻪ ﻛﺘﺎﺏ ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺗﻨﻈﻴﻢ ﺗﺎﺭﻳﺦ ﻣﺸﺮﻭﻃﻪ ﺍﻳﺮﺍﻥ ﻭ ﺗﺎﺭﻳﺦ ﻫﺠﺪﻩ ﺳﺎﻟﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﻜﻤﻞ ﻳﻜﺪﻳﮕﺮﻧﺪ‪ ،‬ﺭﻧﺞ ﺑﺴﻴﺎﺭ‬
‫ﻛﺸﻴﺪﻩ ﻭ ﺑﻪ ﮔﻔﺘﻪ ﺧﻮﺩ ”ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺑﻪ ﺁﻥ ﻛﻮﺷﻴﺪﻩ ﻛﻪ ﺑﻪ ﺭﺍﺳﺘﻰ ﻧﺰﺩﻳﻚ ﺑﺎﺷﺪ“‪ .‬ﺍﮔﺮ ﻧﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺍﻳﻦ ﺗﺎﻟﻴﻔﺎﺕ ﺍﺯ ﻫﺮ ﻋﻴﺐ ﻭ ﻧﻘﺼﻰ ﻋﺎﺭﻯ‬
‫ﻫﺴﺘﻨﺪ‪ ،‬ﺩﺳﺖ ﻛﻢ ﺩﺭﺳﺖﺗﺮﻳﻦ ﻭ ﻗﺎﺑﻞ ﺍﻃﻤﻴﻨﺎﻥﺗﺮﻳﻦ ﻛﺘﺎﺑﻬﺎﻳﻰ ﻫﺴﺘﻨﺪ ﻛﻪ‪ ،‬ﭼﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﭼﻪ ﺩﺭ ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﺮﺍﻥ‪ ،‬ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻧﻘﻼﺏ ﻣﺸﺮﻭﻃﻪ ﺍﻳﺮﺍﻥ‬
‫ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻛﺴﺮﻭﻯ ﻭ ﺍﻧﺪﻳﺸﻪﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻭ‪:‬‬

‫ﮔﻔﺘﻴﻢ ﻛﻪ ﻛﺴﺮﻭﻯ ﺩﺭ ﺳﺎﻝ ‪ 1312‬ﺑﻪ ﻧﺎﻡ ﻳﻚ ﻣﺼﻠﺢ )ﺭﻓﺮﻣﺎﺗﻮﺭ( ﭘﺎ ﺑﻪ ﻣﻴﺪﺍﻥ ﻧﻬﺎﺩ‪ .‬ﺩﻭ ﺟﻠﺪ ﺁﻳﻴﻦ ﺭﺍ‪ ،‬ﻛﻪ ﺟﺎﻣﻊ ﻧﺨﺴﺘﻴﻦ ﺍﻧﺪﻳﺸﻪﻫﺎﻯ‬
‫ﺍﺟﺘﻤﺎﻋﻰ ﺍﻭ ﺑﻮﺩ‪ ،‬ﺑﻴﺮﻭﻥ ﺩﺍﺩ ﻭ ﺩﺭ ﺷﻤﺎﺭﻩﻫﺎﻯ ﭘﻴﻤﺎﻥ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﺻﻼﺣﻰ ﺧﻮﺩ ﺭﺍ ﻧﻜﺘﻪ ﺑﻪ ﻧﻜﺘﻪ ﺗﻮﺿﻴﺢ ﺩﺍﺩ‪ .‬ﺍﻳﻦ ﻣﻄﺎﻟﺐ‪ ،‬ﺑﺎ ﺁﻥ ﻛﻪ ﺑﺴﻴﺎﺭ ﻭﺍﺿﺢ ﻭ‬
‫ﺁﺷﻜﺎﺭ ﺑﻮﺩ ﻭ ﺟﺎﻳﻰ ﺑﺮﺍﻯ ﺍﺑﻬﺎﻡ ﻭ ﺗﺎﻭﻳﻞ ﺑﺎﻗﻰ ﻧﻤﻰﮔﺬﺍﺷﺖ‪ ،‬ﻫﻤﻪ ﻛﺴﺎﻧﻰ ﻛﻪ ﭘﻴﺸﺮﻓﺖ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪﻫﺎ ﺑﻪ ﺯﻳﺎﻥ ﺁﻧﺎﻥ ﺑﻮﺩ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﻧﺘﺎﻓﺘﻨﺪ ﻭ ﻋﺒﺎﺭﺍﺕ‬
‫ﺟﺪﺍﮔﺎﻧﻪﺍﻯ ﺍﺯ ﺳﺨﻨﺎﻥ ﺍﻭ ﺭﺍ ﺑﺮﮔﺮﻓﺘﻨﺪ ﻭ ﺑﻪ ﺩﺳﺘﺎﻭﻳﺰ ﺁﻧﻬﺎ ﻧﺴﺒﺘﻬﺎﻳﻰ ﺑﻪ ﺍﻭ ﺩﺍﺩﻧﺪ‪ .‬ﭘﺎﺳﺦ ﻛﺴﺮﻭﻯ ﺑﻪ ﺍﻳﻦ ﮔﻔﺘﻪﻫﺎ ﭼﻨﻴﻦ ﺑﻮﺩ‪:‬‬
‫ﻣﻦ ﺁﻓﺮﻳﺪﻩ ﺧﺎﻛﺴﺎﺭﻯ ﺑﻴﺶ ﻧﻴﺴﺘﻢ ﻭ ﺟﺰ ﺁﺑﺎﺩﻯ ﺟﻬﺎﻥ ﻭ ﺁﺳﺎﻳﺶ ﺟﻬﺎﻧﻴﺎﻥ ﺭﺍ ﻧﻤﻰ ﺧﻮﺍﻫﻢ‪ ...‬ﻛﺴﺎﻧﻰ ﭼﻪ ﻣﻰﭘﺮﺳﻨﺪ ﻛﻪ ﻣﻦ ﻛﻴﺴﺘﻢ ﻭ ﭼﻴﺴﺘﻢ؟‬
‫ﺳﺨﻨﺎﻥ ﻣﺮﺍ ﺑﺒﻴﻨﻨﺪ ﻛﻪ ﭼﻴﺴﺖ ﻭ ﭼﻪ ﺳﻮﺩ ﻳﺎ ﺯﻳﺎﻧﻰ ﺑﺮ ﺟﻬﺎﻧﻴﺎﻥ ﺩﺍﺭﺩ‪ ...‬ﻣﻦ ﺑﺮ ﺁﻥ ﻣﻰﻛﻮﺷﻢ ﻛﻪ ﺧﺮﺩﻫﺎ ﺭﺍ ﺍﺯ ﺳﺴﺘﻰ ﻭ ﭘﺴﺘﻰ ﺭﻫﺎﻧﻴﺪﻩ ﻓﺮﻭﻍ‬
‫ﺁﻧﻬﺎ ﺭﺍ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﮔﺮﺩﺍﻧﻢ ﻛﻪ ﺟﻬﺎﻥ ﺍﺯ ﺁﻥ ﻓﺮﻭﻍ ﺩﺭﺧﺸﺎﻥ ﮔﺮﺩﺩ‪ .‬ﻣﻦ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺟﺰ ﺑﻪ ﭘﻴﺮﻭﻯ ﺧﺮﺩ ﻧﻤﻰﺧﻮﺍﻧﻢ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﻧﻜﻮﻫﻴﺪﻩ ﺧﺮﺩ‬
‫ﺑﺎﺷﺪ ﻣﻦ ﺍﺯ ﺁﻥ ﺑﻴﺰﺍﺭﻡ‪.11‬‬
‫ﺳﺨﻨﺎﻧﻰ ﻛﻪ ﻣﻦ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍﺷﻨﺎﺳﻰ ﻣﻰﮔﻮﻳﻢ‪ ،‬ﻛﺴﺎﻧﻰ ﺁﻧﻬﺎ ﺭﺍ ﺩﻳﻦ ﻧﻮﻳﻨﻰ ﭘﻨﺪﺍﺷﺘﻪ ﺑﻪ ﺩﺷﻤﻨﻰ ﺑﺮﺧﺎﺳﺘﻪﺍﻧﺪ‪ ...‬ﻭﻟﻰ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻫﻤﻪ ﺍﺯ ﺍﺳﻼﻡ‬
‫ﺍﺳﺖ‪ .‬ﺧﺪﺍ ﺑﻪ ﻣﻦ ﻓﻴﺮﻭﺯﻯ ﺩﺍﺩﻩ ﻛﻪ ﺯﺑﺎﻥ ﻗﺮﺁﻥ ﺭﺍ ﻣﻰﺩﺍﻧﻢ ﻭ ﺍﺳﻼﻡ ﺭﺍ ﭼﻨﺎﻥ ﻛﻪ ﻫﺴﺖ ﻣﻰﺷﻨﺎﺳﻢ ﻭ ﻫﺮﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺧﺪﺍﺷﻨﺎﺳﻰ ﻣﻰﮔﻮﻳﻢ ﺟﺰ‬
‫ﮔﻔﺘﻪﻫﺎﻯ ﻗﺮﺁﻥ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﻨﻴﺎﺩ ﺩﻳﻦ ﻧﻮﻳﻦ ﭘﺲ ﺍﺯ ﺍﺳﻼﻡ ﺟﺰ ﻫﻮﺱ ﻭ ﻧﺎﺩﺍﻧﻰ ﻧﻴﺴﺖ‪ ...‬ﻣﻦ ﺍﺯ ﺍﻳﻦ ﻧﺎﺩﺍﻧﻰ ﺑﻴﺰﺍﺭﻡ‪ ...‬ﺧﺪﺍ ﺑﺮ ﻣﻦ ﻧﺒﺨﺸﺪ ﺍﮔﺮ ﺳﺨﻨﻰ ﺑﻪ ﺧﻮﺩﺧﻮﺍﻫﻰ ﺑﮕﻮﻳﻢ ﻳﺎ‬
‫ﮔﺎﻣﻰ ﺩﺭ ﺭﺍﻩ ﻫﻮﺱ ﺑﺮﺩﺍﺭﻡ‪...‬‬
‫ﻣﻦ ﭘﺮﺍﻛﻨﺪﻩﺩﻳﻨﻰ ﺭﺍ ﻣﺎﻳﻪ ﺑﺪﺑﺨﺘﻰ ﻣﺮﺩﻡ ﺩﺍﻧﺴﺘﻪ ﺑﺮ ﺁﻥ ﻛﺴﺎﻧﻰ ﻛﻪ ﺭﺍﻫﻬﺎﻯ ﺟﺪﺍ ﺟﺪﺍ ﺑﻪ ﺭﻭﻯ ﻣﺮﺩﻡ ﺑﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ ﻧﻔﺮﻳﻨﻬﺎ ﻣﻰﻓﺮﺳﺘﻢ‪ .‬ﭘﺲ‬
‫ﭼﮕﻮﻧﻪ ﺭﻭﺍﺳﺖ ﻛﻪ ﺧﻮﻳﺸﺘﻦ ﺭﺍﻩ ﺟﺪﺍﻯ ﺩﻳﮕﺮﻯ ﺑﺎﺯ ﻛﻨﻢ‪.12‬‬
‫ﺍﺯ ﺷﻬﺮﻳﻮﺭ ‪ 1320‬ﺑﻪ ﺑﻌﺪ ﺭﺍ ﺑﺎﻳﺪ ﭘﺮﺛﻤﺮﺗﺮﻳﻦ ﺍﺩﻭﺍﺭ ﺯﻧﺪﮔﻰ ﻛﺴﺮﻭﻯ ﺷﻤﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳﻦ ﻣﺪﺕ‪ ،‬ﺗﺎ ﺩﻡ ﻣﺮﮒ‪ ،‬ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﻛﺎﺭ ﻭ ﻛﻮﺷﺶ ﺑﻮﺩ‪ .‬ﺍﺯ‬
‫ﻳﻜﺴﻮ ﺍﻧﺪﻳﺸﻪﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺑﻴﺎﻧﻰ ﻫﺮ ﭼﻪ ﻧﻮﺍﻧﻮ ﺗﺒﻠﻴﻎ ﻣﻰﻛﺮﺩ‪ ،‬ﻭ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ‪ ،‬ﭘﺎﺳﺦ ﻣﺨﺎﻟﻔﺎﻥ ﺭﺍ ﻣﻰﺩﺍﺩ‪ ،‬ﻭ ﺑﺪﻳﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﻣﻘﺎﻻﺗﻰ ﻛﻪ‬
‫ﺩﺭ ﺷﻤﺎﺭﻩﻫﺎﻯ ﭘﺮﭼﻢ ﻣﻰﻧﻮﺷﺖ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪ ،1322‬ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ ﺭﺍ‪ ،‬ﻛﻪ ﺩﺭ ﻭﺍﻗﻊ ﻧﺴﺨﻪ ﺗﺠﺪﻳﺪﻧﻈﺮ ﺷﺪﻩ ﺁﻳﻴﻦ ﻭ ﭼﻜﻴﺪﻩ ﺍﻧﺪﻳﺸﻪﻫﺎﻯ ﺍﻭ ﺩﺭﺑﺎﺭﻩ‬
‫ﺩﻳﻦ ﻭ ﺁﻳﻴﻦ ﺯﻧﺪﮔﻰ ﺑﻮﺩ‪ ،‬ﺑﺎ ﺑﻴﺎﻧﻰ ﻫﺮ ﭼﻪ ﺳﺎﺩﻩﺗﺮ ﻭ ﺭﺳﺎﺗﺮ ﭼﺎﭖ ﻛﺮﺩ‪ .‬ﻋﺒﺎﺭﺍﺗﻰ ﺍﺯ ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ ﻭ ﺗﻌﺎﻟﻴﻢ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻭ ﺭﺍ ﺍﺯ ﺁﻥ ﻛﺘﺎﺏ ﻣﻰﺁﻭﺭﻳﻢ‪:‬‬
‫ﺍﻳﻦ ﺟﻬﺎﻥ ﻳﻚ ﺩﺳﺘﮕﺎﻩ ﺩﺭﭼﻴﺪﻩ ﻭ ﻧﺎﺑﺴﺎﻣﺎﻧﻰ ﺍﺳﺖ‪ .‬ﭼﻨﻴﻦ ﺩﺳﺘﮕﺎﻫﻰ ﻧﺎ ﺑﻪ ﺁﻫﻨﮓ ﻭ ﺑﻴﻬﻮﺩﻩ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ ﻭ ﻫﺮﺁﻳﻨﻪ ﺧﻮﺍﺳﺘﻰ ﺍﺯ ﺁﻥ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﺍﺳﺖ‪ ...‬ﺁﻓﺮﻳﺪﮔﺎﺭ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺯﻳﺴﺘﮕﺎﻩ ﺁﻧﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺍﻳﻦ ﺯﻳﺴﺘﻦ ﺧﻮﺩ ﺧﻮﺍﺳﺖ ﺍﺭﺟﻤﻨﺪﻯ ﻣﻰﺑﺎﺷﺪ‪...‬‬
‫ﻣﺮﺩﻣﺎﻥ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺑﺎﻳﺪ ﺁﻳﻴﻦ ﺧﺪﺍ ﺭﺍ ﺷﻨﺎﺳﻨﺪ‪ .‬ﻣﻌﻨﻰ ﺭﺍﺳﺖ ﺯﻧﺪﮔﻰ ﺭﺍ ﺷﻨﺎﺳﻨﺪ‪.‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺁﺩﻣﻰ ﺑﺮﮔﺰﻳﺪﻩ ﺁﻓﺮﻳﺪﮔﺎﻥ ﺍﺳﺖ‪ .‬ﺧﺪﺍ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺑﻪ ﺁﻧﺎﻥ ﺳﭙﺮﺩﻩ ﻛﻪ ﺑﭙﻴﺮﺍﻳﻨﺪ ﻭ ﺑﻴﺎﺭﺍﻳﻨﺪ ﻭ ﺁﺑﺎﺩﺵ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﺳﺮﻓﺮﺍﺯﻯ‬
‫ﺍﺳﺖ ﻛﻪ ﺧﺪﺍ ﺁﺩﻣﻰ ﺭﺍ ﺑﻪ ﺭﻭﻯ ﺯﻣﻴﻦ ﺟﺎﻧﺸﻴﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ ،‬ﺳﺮﻓﺮﺍﺯﻯ ﺍﺳﺖ ﻛﻪ ﺑﺨﺸﻰ ﺍﺯ ﻛﺎﺭﻫﺎﻯ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﺩﻣﻰ ﻭﺍﮔﺬﺍﺭﺩﻩ‪.‬‬
‫ﺧﺪﺍ ﺁﺩﻣﻰ ﺭﺍ ﺍﺯ ﺩﻭ ﮔﻮﻫﺮ ﺳﺮﺷﺘﻪ‪ :‬ﮔﻮﻫﺮ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ‪ .‬ﺟﺎﻥ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺯﻧﺪﮔﺎﻥ ﻫﻤﮕﻰ ﻣﻰﺩﺍﺭﻧﺪ ﻭ ﺑﺎ ﺁﻥ ﺯﻧﺪﻩﺍﻧﺪ ﻭ ﺳﺮﭼﺸﻤﻪ ﻛﻨﺎﻛﻬﺎ ﻭ‬
‫ﺧﻮﺍﻫﺎﻛﻬﺎﻳﺶ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻣﻰﺑﺎﺷﺪ‪ .‬ﻭﻟﻰ ﺭﻭﺍﻥ ﺭﺍ ﺗﻨﻬﺎ ﺁﺩﻣﻰ ﻣﻰﺩﺍﺭﺩ ﻭ ﺳﺮﭼﺸﻤﻪ ﻛﻨﺎﻛﻬﺎ ﻭ ﺧﻮﺍﻫﺎﻛﻬﺎﻯ ﺁﻥ ﺩﻟﺴﻮﺯﻯ ﻭ ﻧﻴﻜﺨﻮﺍﻫﻰ ﺑﻪ‬
‫ﺩﻳﮕﺮﺍﻥ ﻭ ﺭﺍﺳﺘﻰ ﭘﮋﻭﻫﻰ ﻭ ﺩﺍﺩﮔﺮﻯ ﺍﺳﺖ‪ .‬ﺍﺭﺝ ﺁﺩﻣﻰ ﺍﺯ ﺍﻳﻦ ﮔﻮﻫﺮ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺩﻭ ﮔﻮﻫﺮ ﺑﺎ ﻫﻢ ﺩﺭ ﻛﺸﺎﻛﺶﺍﻧﺪ ﻭ ﭼﻮﻥ ﻳﻜﻰ ﻧﻴﺮﻭ ﮔﻴﺮﺩ ﺁﻥ ﺩﻳﮕﺮﻯ ﺍﺯ ﻧﻴﺮﻭ ﺍﻓﺘﺪ‪ .‬ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻛﺴﻰ ﺑﺎﻳﺪ ﺑﻪ ﻧﻴﺮﻭﻣﻨﺪﻯ ﺭﻭﺍﻥ ﻭ ﺧﺮﺩ‬
‫ﺧﻮﺩ ﺑﻜﻮﺷﺪ‪ .‬ﺩﺭﻭﻍ ﺍﺳﺖ ﺁﻧﭽﻪ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺁﺩﻣﻰ ﻧﻴﻜﻰ ﻧﭙﺬﻳﺮﺩ‪.‬‬
‫ﺁﺩﻣﻴﺎﻥ ﺑﻬﺮ ﭼﻪ ﻣﻰﻣﻴﺮﻧﺪ؟ ﻣﮕﺮ ﺩﺭ ﺭﻭﻯ ﺯﻣﻴﻦ ﻫﻤﮕﻰ ﺭﺍ ﺟﺎ ﻧﻴﺴﺖ؟ ﻣﮕﺮ ﺑﻪ ﻫﻤﮕﻰ ﺧﻮﺭﺍﻙ ﻭ ﭘﻮﺷﺎﻙ ﻧﻤﻰﺭﺳﺪ؟ ﭼﺮﺍ ﺑﻪ ﺟﺎﻯ ﺁﻥ ﺩﺳﺖ ﻫﻢ‬
‫ﻧﮕﻴﺮﻧﺪ؟ ﭼﺮﺍ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺩﻟﺴﻮﺯﻯ ﻭ ﻧﻴﻜﺨﻮﺍﻫﻰ ﻧﻨﻤﺎﻳﻨﺪ؟ ﺁﻥ ﺳﮕﺎﻥ ﻭ ﮔﺮﮔﺎﻥﺍﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﻧﺒﺮﺩ ﺯﻳﻨﺪ‪ .‬ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﻧﺒﺮﺩ ﻧﺎ ﺷﺎﻳﺎﺳﺖ‪...‬‬
‫ﺁﺭﻣﺎﻥ ﺯﻧﺪﮔﻰ ﺧﺮﺳﻨﺪﻯ ﺍﺳﺖ ﻭ ﺧﺮﺳﻨﺪﻯ ﻫﺮ ﻛﺲ ﺟﺰ ﺩﺭ ﺧﺮﺳﻨﺪﻯ ﻫﻤﮕﺎﻥ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪.‬‬
‫ﮔﺮﺍﻧﻤﺎﻳﻪﺗﺮﻳﻦ ﭼﻴﺰﻯ ﻛﻪ ﺧﺪﺍ ﺑﻪ ﺁﺩﻣﻴﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ ﺧﺮﺩ ﺍﺳﺖ‪ .‬ﺧﺮﺩ ﺩﺍﻭﺭ ﺭﺍﺳﺖ ﻭ ﻛﺞ ﻭ ﺷﻨﺎﺳﻨﺪﺓ ﻧﻴﻚ ﻭ ﺑﺪ ﻣﻰﺑﺎﺷﺪ‪ .‬ﺑﺎﻳﺪ ﺯﻧﺪﮔﻰ ﺑﻪ ﺁﻳﻴﻦ‬
‫ﺧﺮﺩ ﺑﺎﺷﺪ‪.‬‬
‫ﺁﺩﻣﻴﺎﻥ ﻫﻤﮕﻰ ﺍﺯ ﻳﻚ ﺭﻳﺸﻪﺍﻧﺪ ﻭ ﻳﻜﻰ ﺭﺍ ﺑﺮ ﺩﻳﮕﺮﻯ ﺑﺮﺗﺮﻯ ﻧﻴﺴﺖ‪ .‬ﺑﺮﺗﺮﻯ ﻳﻚ ﻣﺮﺩ ﻭ ﻳﺎ ﻳﻚ ﺗﻮﺩﻩ ﺟﺰ ﺍﺯ ﺭﺍﻩ ﺩﺭﺳﺘﻰ ﺭﻭﺍﻥ ﻭ ﺧﺮﺩ ﻭ ﭘﺎﻛﻰ‬
‫ﺩﻳﻦ ﻭ ﺯﻧﺪﮔﻰ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺟﺪﺍﻳﻰ ﻣﻴﺎﻥ ﺗﻮﺩﻩﻫﺎ ﺑﻴﺶ ﺍﺯ ﺟﺪﺍﻳﻰ ﻣﻴﺎﻧﺔ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ ﻧﻴﺴﺖ‪ .‬ﺗﻮﺩﻩﻫﺎ ﻧﺘﻮﺍﻧﻨﺪ ﺑﺎ ﻫﻢ ﭼﻨﺎﻥ ﺯﻳﻨﺪ ﻛﻪ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ‬
‫ﻣﻰﺯﻳﻨﺪ‪ .‬ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﺷﺎﻳﺎﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﺳﮕﺎﻟﺶ ﻭ ﮔﻔﺘﮕﻮ ﺩﺭﺑﺎﺭﺓ ﺟﻬﺎﻥ ﻭ ﻛﺎﺭﻫﺎﻳﺶ ﺍﻧﺠﻤﻦ ﺑﺰﺭﮔﻰ ﺑﺮﭘﺎ ﮔﺮﺩﺩ‪ .‬ﻭﻟﻰ ﺯﻳﻨﻬﺎﺭ‪ ،‬ﺍﻳﻨﻬﺎ ﺍﻓﺰﺍﺭﻫﺎﻳﻰ ﺩﺭ‬
‫ﺩﺳﺖ ﺗﻮﺩﻩﻫﺎﻯ ﺁﺯﻣﻨﺪ ﻧﺒﺎﺷﺪ‪ .‬ﺯﻳﻨﻬﺎﺭ‪ ،‬ﻧﻴﺮﻧﮓ ﻭ ﺩﻏﻞ ﺑﻪ ﺁﻧﻬﺎ ﺭﺍﻩ ﻧﻴﺎﺑﺪ!‬
‫ﺧﺪﺍ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ﻭ ﺩﺭ ﻛﺎﺭﻫﺎﺷﺎﻥ ﺁﺯﺍﺩ ﮔﺬﺍﺭﺩﻩ‪ .‬ﺩﺭﻭﻍ ﺍﺳﺖ ﺁﻧﭽﻪ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺑﻮﺩﻧﻴﻬﺎ ﺑﻮﺩﻩ‪ ،‬ﺩﺭﻭﻍ ﺍﺳﺖ ﺁﻧﭽﻪ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﺑﺪﺑﺨﺘﻰ ﻳﺎ‬
‫ﻧﻴﻜﺒﺨﺘﻰ ﻫﺮ ﻛﺲ ﺑﻪ ﺳﺮﺵ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ .‬ﻫﺮ ﻛﺲ ﺑﻪ ﻫﺮ ﻛﺎﺭﻯ ﻛﻮﺷﺪ ﻫﻮﺩﻩ ﺧﻮﺍﻫﺪ ﺑﺮﺩﺍﺷﺖ‪ .‬ﻭﻟﻰ ﻛﻮﺷﺶ ﺍﺯ ﺭﺍﻩ ﻭ ﺑﺎ ﺍﻓﺰﺍﺭﺵ ﺑﺎﻳﺪ ﺑﻮﺩ‪.13‬‬
‫ﻛﺴﺮﻭﻯ ﻫﻤﺔ ﮔﻔﺘﻪﻫﺎ ﻭ ﻧﻮﺷﺘﻪﻫﺎﻳﺶ ﺑﺮ ﺍﻳﻦ ﭘﺎﻳﻪ ﺑﻮﺩ ﻭ ﺑﺮ ﻫﻤﻴﻦ ﺍﻧﺪﻳﺸﻪ ﻭ ﺁﻳﻴﻦ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻯ ﺑﻬﺎﺋﻴﮕﺮﻯ‪ ،‬ﺻﻮﻓﻴﮕﺮﻯ‪ ،‬ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺧﺮﺩ‪،‬‬
‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ‪ ،‬ﺩﻳﻦ ﻭ ﺟﻬﺎﻥ‪ ،‬ﺭﺍﻩ ﺭﺳﺘﮕﺎﺭﻯ‪ ،‬ﭘﻨﺪﺍﺭﻫﺎ‪ ،‬ﻭ ﺣﺎﻓﻆ ﭼﻪ ﻣﻰﮔﻮﻳﺪ؟ ﻭ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ ﺑﻪ ﺑﺎﻃﻨﻴﺎﻥ ﻭ ﺧﺮﺍﺑﺎﺗﻴﺎﻥ ﻭ ﺑﻬﺎﻳﻴﺎﻥ ﻭ ﺑﻪ ﺑﻌﻀﻰ ﺍﺯ‬
‫ﺷﻌﺮﺍ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺑﻪ ﺳﺨﺘﻰ ﻣﻰﺗﺎﺧﺖ ﻭ ﺑﺪﻛﺎﺭﻳﻬﺎ ﻭ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻯ ﺁﻧﺎﻥ ﺭﺍ ﻓﺎﺵ ﻣﻰﻛﺮﺩ؛ ﻭ ﭼﻮﻥ ﺑﻪ ﮔﻔﺘﻪﻫﺎﻯ ﺧﻮﺩ ﺍﻳﻤﺎﻥ ﺩﺍﺷﺖ‪ ،‬ﻫﺮﮔﺰ‬
‫ﻧﻤﻰﺗﻮﺍﻧﺴﺖ ﺑﺎ ﻣﺨﺎﻟﻔﺎﻥ ﺧﻮﺩ ﺳﺎﺯﺵ ﻛﻨﺪ؛ ﻭ ﻫﻤﻴﻦ ﺻﺮﺍﺣﺖ ﻟﻬﺠﻪ ﻭ ﺗﻨﺪﻯ ﻭ ﺑﻰ ﭘﺮﻭﺍﻳﻰ ﺩﺭ ﺑﻴﺎﻥ ﺍﻧﺪﻳﺸﻪﻫﺎ ﺑﻮﺩ ﻛﻪ ﺑﺎﻋﺚ ﺷﺪ ﻛﺴﺎﻧﻰ ﻛﻴﻨﻪ ﺍﻭ ﺭﺍ ﺑﻪ‬
‫ﺩﻝ ﮔﺮﻓﺘﻨﺪ؛ ﻭ ﺗﻨﻬﺎ ﻛﺘﺎﺏ ﺩﺍﺩﮔﺎﻩ‪ ،‬ﻛﻪ ﻛﻮﺱ ﺭﺳﻮﺍﻳﻰ ﻭ ﺑﺪﻧﺎﻣﻰ ﺟﻤﻌﻰ ﺍﺯ ﻣﺮﺩﺍﻥ ﺳﻴﺎﺳﺖ ﻭ ﻣﺪﻋﻴﺎﻥ ﻓﻀﻞ ﻭ ﺩﺍﻧﺶ ﺭﺍ )ﻛﻪ ﺑﻌﻀﻰ ﺍﺯ ﺁﻧﺎﻥ ﺩﻭﺳﺘﺎﻥ‬
‫ﻧﺰﺩﻳﻚ ﺍﻭ ﺑﻮﺩﻧﺪ( ﺑﺮ ﺳﺮ ﻛﻮﭼﻪ ﻭ ﺑﺎﺯﺍﺭ ﺯﺩ‪ ،‬ﺑﺮﺍﻯ ﺗﻼﺵ ﺟﻬﺖ ﺭﻫﺎﻳﻰ ﻳﺎﻓﺘﻦ ﺍﺯ ﻧﻴﺶ ﻗﻠﻢ ﭼﻨﺎﻥ ﻣﺮﺩ ﺑﻴﺒﺎﻙ ﻭ ﺁﺷﺘﻰﻧﺎﭘﺬﻳﺮﻯ ﻛﺎﻓﻰ ﺑﻮﺩ‪.‬‬

‫ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﻯ‪:‬‬

‫ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﻯ ﺗﺎﺯﮔﻰ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺗﺎﺭﻳﺦ ﻛﺴﺎﻧﻰ ﺑﻪ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺷﻌﺮ ﺑﺮﺧﺎﺳﺘﻪ ﺁﻥ ﺭﺍ ﻛﺎﺭﻯ ﻟﻐﻮ ﻭ ﺑﻴﻬﻮﺩﻩ ﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ‪.‬‬
‫ﺑﻌﻀﻰ ﺍﺩﻳﺎﻥ ﻭ ﺑﻌﻀﻰ ﺍﺯ ﻓﻼﺳﻔﻪ ﻧﻈﺮ ﺧﻮﺑﻰ ﺑﻪ ﺷﻌﺮ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﻳﻢ ﺁﻳﺎﺗﻰ ﺩﺭﺑﺎﺭﻩ ﺍﺛﺮ ﺷﻌﺮ ﻭ ﺧﻮﺻﻴﺎﺕ ﺷﻌﺮﺍ ﻣﻰﻳﺎﺑﻴﻢ‪ .14‬ﺍﺳﺘﻔﻦ‬
‫ﮔﻮﺳﻮﻥ‪ ،‬ﺍﺯ ﭘﻮﺭﻳﺘﻨﻬﺎﻯ ﺍﻧﮕﻠﻴﺴﻰ‪ ،‬ﭼﻬﺎﺭ ﻗﺮﻥ ﭘﻴﺶ‪ ،‬ﺑﻪ ﺳﺎﻝ ‪ 1579‬ﻣﻴﻼﺩﻯ‪ ،‬ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﻛﻪ ﺷﺎﻋﺮﻯ ﻣﻜﺘﺐ ﺑﺪﺍﺧﻼﻗﻰ ﺍﺳﺖ ﻭ ﺷﻌﺮ ﺑﺎ ﺧﺮﺩ‬
‫ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪ .‬ﺁﻧﺘﻮﺍﻥ ﻫﻮﺍﺭﺩ ﺩﻭ ﻻﻣﻮﺭﺕ ﻓﺮﺍﻧﺴﻮﻯ‪ ،‬ﻛﻪ ﺩﺭ ﺍﻭﺍﺧﺮ ﻗﺮﻥ ﻫﻔﺪﻫﻢ ﻭ ﺍﻭﺍﻳﻞ ﻗﺮﻥ ﻫﺠﺪﻫﻢ ﻣﻰﺯﻳﺴﺖ‪ ،‬ﺷﻌﺮ ﺭﺍ ﺑﺮ ﺿﺪ ﻋﻘﻞ ﻭ ﺯﺣﻤﺘﻰ‬
‫ﺑﻴﻬﻮﺩﻩ ﻣﻰﺩﺍﻧﺴﺖ ﻭ ﻣﻰﮔﻔﺖ ﻣﻦ ﺍﺯ ﻛﺎﺭ ﺧﻨﺪﻩﺁﻭﺭ ﻛﺴﺎﻧﻰ ﺩﺭ ﺷﮕﻔﺘﻢ ﻛﻪ ﻋﻤﺪﹰﺍ ﺩﺳﺖ ﺑﻪ ﺷﻴﻮﻩﺍﻯ ﺯﺩﻩﺍﻧﺪ ﻛﻪ ﻧﺘﻮﺍﻧﻨﺪ ﻣﻘﺎﺻﺪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺩﺭﺳﺘﻰ‬
‫ﺑﻴﺎﻥ ﻛﻨﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﻭﺍﻳﻞ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ـ ﻛﻪ ﮔﺮﻭﻫﻰ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻓﺮﺍﻧﺴﻪ ﺍﺯ ﺷﻴﻮﻩ ﺍﺩﺑﻰ ﻣﻌﺮﻭﻑ ﺑﻪ ﺭﻣﺎﻧﺘﻴﺴﻢ ﺭﻭﮔﺮﺩﺍﻥ ﺷﺪﻩ ﻭ ﺳﺒﻚ ﻧﻮﻳﻨﻰ ﺑﻪ ﻧﺎﻡ‬
‫ﺭﺋﺎﻟﻴﺴﻢ‪ ،‬ﻳﻌﻨﻰ ﭘﻴﺮﻭﻯ ﺍﺯ ﻭﺍﻗﻊ‪ ،‬ﺩﺭ ﺍﺩﺑﻴﺎﺕ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻧﺪ ـ ﻛﺎﺭ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺍﻳﻦ ﺩﻭ ﮔﺮﻭﻩ ﺑﺎﻻ ﮔﺮﻓﺖ ﻭ ﺑﻪ ﺟﺎﻳﻰ ﻛﺸﻴﺪ ﻛﻪ ﺩﻭﺭﺍﻧﺘﻰ‪ ،‬ﻳﻜﻰ ﺍﺯ‬
‫ﭘﻴﺸﻮﺍﻳﺎﻥ ﺷﻴﻮﺓ ﺟﺪﻳﺪ‪ ،‬ﺑﻪ ﻣﺰﺍﺡ ﭘﻴﺸﻨﻬﺎﺩ ﻛﺮﺩ ﻗﺎﻧﻮﻧﻰ ﺑﺮﺍﻯ ﻣﻨﻊ ﺷﺎﻋﺮﻯ ﻭﺿﻊ ﺷﻮﺩ ﻛﻪ ﻣﻮﺍﺩ ﻧﺨﺴﺘﻴﻦ ﺁﻥ ﭼﻨﻴﻦ ﺑﻮﺩ‪:‬‬
‫ﻣﺎﺩﻩ ﺍﻭﻝ ـ ﺳﺮﻭﺩﻥ ﻫﺮ ﮔﻮﻧﻪ ﺷﻌﺮ ﺍﺯ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﻣﻤﻨﻮﻉ ﺍﺳﺖ ﻭ ﺳﺮﺍﻳﻨﺪﻩ ﺁﻥ ﻣﺤﻜﻮﻡ ﺑﻪ ﺍﻋﺪﺍﻡ ﻣﻰﺷﻮﺩ ﻭ ﻫﺮ ﺷﻌﺮﻯ ﻛﻪ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ ﻣﻌﺪﻭﻡ‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﻣﺎﺩﻩ ﺩﻭﻡ ـ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﻋﻄﻒ ﺑﻪ ﻣﺎﺳﺒﻖ ﻧﻤﻰﺷﻮﺩ‪.‬‬
‫ﻣﺎﺩﻩ ﺳﻮﻡ ـ ﺍﺷﻌﺎﺭﻯ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﺳﺮﻭﺩﻩ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺍﺯ ﺟﺮﻳﺎﻥ ﺧﺎﺭﺝ ﻭ ﺩﺭ ﻛﺸﻮﻫﺎﻯ ﻣﻘﻔﻞ ﻣﻬﺮ ﻭ ﻣﻮﻡ ﺷﺪﻩ ﻧﮕﻬﺪﺍﺭﻯ ﺧﻮﺍﻫﺪ‬
‫ﺷﺪ‪.15‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺧﻮﺩ ﺷﺎﻋﺮﺍﻥ ﻧﻴﺰ ﻛﻢ ﻭ ﺑﻴﺶ ﺍﺯ ﺷﻌﺮ ﺑﺪ ﮔﻔﺘﻪ ﻭ ﮔﺎﻫﻰ ﺍﺯ ﺁﻥ ﺑﻴﺰﺍﺭﻯ ﺟﺴﺘﻪﺍﻧﺪ‪ .‬ﻣﻠﻜﻢ‪ ،‬ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭ ﻣﺘﻔﻜﺮﺍﻥ ﻋﻬﺪ ﺍﺧﻴﺮ‪ ،‬ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﻛﻪ‬
‫ﻻ ﻫﺮ ﭼﻪ ﺭﺍ ﻛﻪ ﻟﻐﻮ‬
‫ﺷﻌﺮ ﺍﺯ ﻧﺘﺎﻳﺞ ﺍﻳﺎﻡ ﻃﻔﻮﻟﻴﺖ ﺑﺸﺮ ﺍﺳﺖ‪ ،‬ﻭ ﻭﻗﺘﻰ ﺻﻨﻌﺖ ﺧﻂ ﺑﻪ ﺣﺪ ﻛﻤﺎﻝ ﺭﺳﻴﺪ‪ ،‬ﺷﻌﺮ ﻧﻴﺴﺖ ﺑﺠﺰ ﺗﻀﻴﻴﻊ ﺍﻭﻗﺎﺕ‪ .‬ﺷﻤﺎ ﻫﻢ ﻣﻌﻤﻮ ﹰ‬
‫ﻭ ﺑﻰ ﻣﻌﻨﻰ ﻳﺎﻓﺘﻴﺪ ﺷﻌﺮ ﻣﻰﻧﺎﻣﻴﺪ‪.‬‬
‫ﺍﻣﺎ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻏﺎﻟﺐ ﺍﻳﻦ ﻣﺨﺎﻟﻔﺘﻬﺎ ﺑﺎ ﺧﻮﺩ ﺷﻌﺮ‪ ،‬ﻳﻌﻨﻰ ﺳﺨﻦ ﺁﺭﺍﺳﺘﻪ ﻭ ﺁﻫﻨﮕﺪﺍﺭ ﻧﻴﺴﺖ‪ .‬ﺳﺮﺍﺳﺮ ﻗﺮﺁﻥ ﻳﻜﭙﺎﺭﭼﻪ ﺷﻌﺮﮔﻮﻧﻪ ﺍﺳﺖ‪ .‬ﻣﺴﻠﻤ ﹰﺎ‬
‫ﻣﺮﺍﺩ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻰ ﺍﺯ ”ﺷﻌﺮ“ ﻳﺎﻭﻩﮔﻮﻳﻰ ﻭ ﻫﺮﺯﻩﺩﺭﺍﻳﻰ ﻭ ﺳﺨﻨﺎﻥ ﻣﻨﻈﻮﻡ ﻧﺎﺳﻨﺠﻴﺪﻩ ﺑﻮﺩﻩ ‪ ،‬ﺳﺨﻨﺎﻧﻰ ﻛﻪ ﻫﻴﭻ ﻣﻌﻨﻰ ﻭ ﻣﻘﺼﻮﺩﻯ ﺩﺭ ﺑﺮ ﻧﺪﺍﺭﺩ‪ ،‬ﻭﮔﺮﻧﻪ‬
‫ﻗﺮﺁﻥ‪ ،‬ﻛﻪ ﺳﺮﺍﭘﺎ ﺍﺯ ﺳﺨﻨﺎﻥ ﺳﻨﺠﻴﺪﻩ ﻭ ﺁﺭﺍﺳﺘﻪ ﭘﺮ ﺍﺳﺖ‪ ،‬ﭼﮕﻮﻧﻪ ﺗﻮﺍﻧﺴﺘﻰ ﺑﺎ ﺷﻌﺮ ﻣﺨﺎﻟﻔﺖ ﻛﻨﺪ‪.‬‬
‫ﻣﺨﺎﻟﻔﺖ ﻛﺴﺮﻭﻯ ﻫﻢ ﺑﺎ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﻯ ﺍﺯ ﻫﻤﻴﻦ ﺭﺍﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﺷﻌﺮ ﺭﺍ ﺍﺯ ﻧﻈﺮ ﻣﻀﻤﻮﻥ ﻭ ﻣﺤﺘﻮﻯ ﻭ ﻧﺘﺎﻳﺠﻰ ﻛﻪ ﺑﺮ ﺁﻥ ﻣﺘﺮﺗﺐ ﺍﺳﺖ‪ ،‬ﻣﻄﺎﻟﻌﻪ‬
‫ﻣﻰﻛﻨﺪ‪ .‬ﺳﺨﻨﺎﻥ ﺍﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﻭﺷﻦ ﺍﺳﺖ‪ .‬ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫ﺷﻌﺮ ﺳﺨﻦ ﺍﺳﺖ‪ ،‬ﺳﺨﻦ ﺁﺭﺍﺳﺘﻪ )ﺑﺎ ﻭﺯﻥ ﻭ ﻗﺎﻓﻴﻪ(‪ .‬ﺳﺨﻦ ﻧﻴﺰ ﺑﺎﻳﺪ ﺍﺯ ﺭﻭﻯ ﻧﻴﺎﺯ ﺑﺎﺷﺪ‪ .‬ﺳﺨﻨﻰ ﻛﻪ ﺍﺯ ﺭﻭﻯ ﻧﻴﺎﺯ ﻧﺒﺎﺷﺪ ﻳﺎﻭﻩﮔﻮﻳﻰ ﺍﺳﺖ‪ .‬ﭘﺲ‬
‫ﺷﻌﺮ‪ ،‬ﺍﮔﺮ ﺍﺯ ﺭﻭﻯ ﻧﺎﻳﺰ ﮔﻔﺘﻪ ﺷﻮﺩ ﻭ ﺧﻮﺍﺳﺖ ﮔﻮﻳﻨﺪﻩ ﻓﻬﻤﺎﻧﻴﺪﻥ ﺳﺨﻦ ﺑﻮﺩﻩ‪ ،‬ﺍﻳﺮﺍﺩﻯ ﺑﻪ ﺁﻥ ﻧﻴﺴﺖ؛ ﺍﮔﺮ ﺑﻰ ﻧﻴﺎﺯ ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﻗﺎﻓﻴﻪﺑﺎﻓﻰ ﮔﻔﺘﻪ‬
‫ﺷﺪﻩ‪ ،‬ﻳﺎﻭﻩﮔﻮﻳﻰ ﺍﺳﺖ ﻭ ﮔﻮﻳﻨﺪﻩﺍﺵ ﺩﺭﺧﻮﺭ ﻧﻜﻮﻫﺶ ﻣﻰﺑﺎﺷﺪ‪.16‬‬
‫ﻛﺴﺎﻧﻰ ﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ ﻛﻪ ﻣﺎ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺷﻌﺮ ﺑﻴﺰﺍﺭﻳﻢ‪ ...‬ﭼﻨﻴﻨﻰ ﭘﻨﺪﺍﺭﻯ ﺩﺭﺳﺖ ﻧﻴﺴﺖ‪ .‬ﻧﻤﻰﺗﻮﺍﻥ ﺍﻧﻜﺎﺭ ﻛﺮﺩ ﻛﻪ ﺷﻌﺮﺳﺮﺍﻳﻰ ﺟﺮﺑﺰﺓ ﺧﺪﺍﺩﺍﺩﻯ‬
‫ﺍﺳﺖ‪ ،‬ﻭ ﺍﺯ ﺷﻌﺮ‪ ،‬ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ‪،‬ﻛﺎﺭﻫﺎﻳﻰ ﺳﺎﺧﺘﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ ﻧﺜﺮ ﺳﺎﺧﺘﻪ ﻧﺸﻮﺩ‪ .‬ﻭﻟﻰ ﭘﻮﺷﻴﺪﻩ ﻧﺒﺎﻳﺪ ﺩﺍﺷﺖ ﻛﻪ‪ ،‬ﺑﺎ ﻫﻤﺔ ﺭﻭﺍﺝ ﺷﻌﺮ ﺩﺭ ﺍﻳﺮﺍﻥ‪،‬‬
‫ﺩﺭ ﻗﺮﻧﻬﺎﻯ ﮔﺬﺷﺘﻪ ﭼﻨﺪﺍﻥ ﺳﻮﺩﻯ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﺍﻳﻦ ﻛﺸﻮﺭ ﻧﮕﺮﺩﻳﺪﻩ‪ .‬ﺍﮔﺮ ﺭﻭﺯﻯ ﺑﻪ ﺣﺴﺎﺏ ﺷﻌﺮﺍ ﺭﺳﻴﺪﮔﻰ ﻧﻤﺎﺋﻴﻢ‪ ،‬ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﻛﻪ ﺯﻳﺎﻥ ﺁﻧﺎﻥ‬
‫ﺑﺮ ﺍﻳﺮﺍﻥ ﺑﻴﺶ ﺍﺯ ﺳﻮﺩﺷﺎﻥ ﺑﻮﺩ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﺯﺑﺎﻥ ﭘﺎﺭﺳﻰ ﭘﺮ ﺍﺯ ﮔﺰﺍﻓﻪ ﺷﺪﻩ ﻛﻪ ﻳﻚ ﻫﺰﺍﺭ ﺍﺳﺖ ﻭ ﻫﺰﺍﺭ ﻫﻴﭻ‪ ،‬ﺍﻳﻨﻜﻪ ﻧﻴﻚ ﻭ ﺑﺪ ﺭﻧﮓ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﻛﻪ ﻫﺮ ﺩﻭ ﺑﻪ ﻳﻚ ﺩﻳﺪﻩ‬
‫ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﺍﻳﻨﻜﻪ ﺯﺗﺸﻰ ﭼﺎﭘﻠﻮﺳﻰ ﻭ ﺑﻨﺪﮔﻰ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺧﺎﺳﺘﻪ ﻛﻪ ﻛﺴﺎﻧﻰ ﺁﺯﺍﺩﻯ ﻭ ﮔﺮﺩﻥﻓﺮﺍﺯﻯ ﺧﻮﺩ ﺭﺍ ﺯﻳﺮ ﭘﺎﻯ ﻫﺮ ﻛﺲ ﻭ ﻧﺎﻛﺴﻰ‬
‫ﭘﺎﻳﻤﺎﻝ ﻣﻰﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﺍﻳﻨﻜﻪ ﭘﻨﺪﺍﺭﻫﺎﻯ ﭘﻮﭺ ﺻﻮﻓﻴﺎﻧﻪ ﺑﺎﺯﺍﺭﻯ ﮔﺮﺩﻳﺪﻩ ﻭ ﮔﻮﺵ ﻭ ﺩﻝ ﻫﺮ ﻛﺴﻰ ﺭﺍ ﭘﺮ ﺳﺎﺧﺘﻪ‪ ،‬ﺩﺭ ﻫﻤﺔ ﺍﻳﻦ ﺯﺷﺘﻴﻬﺎ ﺷﻌﺮﺍﻯ ﺍﻳﺮﺍﻥ‬
‫ﺩﺳﺖ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺩﻳﻮﺍﻧﻬﺎﻯ ﻓﺮﺍﻭﺍﻥ ﺑﻴﺸﻤﺎﺭﻯ ﻛﻪ ﺍﺯ ﺷﻌﺮﺍ‪ ،‬ﺍﻣﺮﻭﺯ‪ ،‬ﺩﺭ ﺩﺳﺖ ﻣﺎﺳﺖ‪ ،‬ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎ ‪،‬ﻳﺎﺩﮔﺎﺭ ﺩﻭﺭﻩﻫﺎﻯ ﺯﺑﻮﻧﻰ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﺮﮔﻰ‬
‫ﺑﻴﮕﺎﻧﮕﺎﻥ ﺍﺳﺖ‪ .‬ﻭ ﺍﺯ ﺯﻣﺎﻧﻬﺎﻳﻰ ﺑﺎﺯﻣﺎﻧﺪﻩ ﻛﻪ ﺧﺮﺩﻫﺎ ﭘﺴﺘﻰ ﮔﺮﻓﺘﻪ ﻭ ﺭﺍﺩﻯ ﻭ ﻣﺮﺩﺍﻧﮕﻰ ﺑﺲ ﻛﻤﻴﺎﺏ ﺷﺪﻩ ﺑﻮﺩﻩ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺁﻧﻬﺎ ﺟﺰ‬
‫ﺯﻳﺎﻥ ﺑﻬﺮﺓ ﺧﻮﺍﻧﻨﺪﻩ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺍﮔﺮ ﺧﻮﺩ ﺷﻌﺮﺍ ﺭﺍ ﺑﺸﻨﺎﺳﻴﻢ ﻛﻪ ﭼﮕﻮﻧﻪ ﺑﻴﺸﺘﺮ ﺍﻳﺸﺎﻥ ﺭﻳﺰﻩﺧﻮﺍﺭ ﺯﻭﺭﺁﻭﺭﺍﻥ ﻭ ﺗﻮﺍﻧﮕﺮﺍﻥ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﭼﺎﭘﻠﻮﺳﻰ ﺭﺍ ﺳﺮﻣﺎﻳﺔ ﺯﻧﺪﮔﺎﻧﻰ ﺧﻮﺩ ﺳﺎﺧﺘﻪ‬
‫ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﻦ ﺷﻨﺎﺳﺎﻳﻰ ﻣﺎ ﺭﺍ ﺍﺯ ﺯﺣﻤﺖ ﮔﻔﺘﮕﻮ ﺍﺯ ﺳﺮﻭﺩﻩﻫﺎﻯ ﺍﻳﺸﺎﻥ ﺁﺳﻮﺩﻩ ﺧﻮﺍﻫﺪ ﺳﺎﺧﺖ‪ ...‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ ﻣﺎ ﺍﺯ ﺷﻌﺮ ﺑﻴﺰﺍﺭﻯ ﻧﻤﻰﺟﻮﻳﻴﻢ؛ ﺑﻠﻜﻪ‬
‫ﺁﺭﺯﻭ ﺩﺍﺭﻳﻢ ﻛﻪ ﺍﻳﻦ ﺟﺮﺑﺰﺓ ﺧﺪﺍﺩﺍﺩﻯ ﺍﺯ ﺍﻳﻦ ﭘﺲ ﺩﺭ ﺭﺍﻩ ﭘﻴﺸﺮﻓﺖ ﻭ ﺳﺮﺑﻠﻨﺪﻯ ﺍﻳﺮﺍﻥ ﺑﻪ ﻛﺎﺭ ﺭﻭﺩ‪.17‬‬
‫ﺧﻼﺻﻪ‪ ،‬ﻛﺴﺮﻭﻯ ﺷﻌﺮ ﺭﺍ ﻧﻮﻋﻰ ﺍﺯ ﺳﺨﻦ ﻣﻰﺩﺍﻧﺪ‪ ،‬ﺳﺨﻨﻰ ﺁﺭﺍﺳﺘﻪ‪ ،‬ﻳﻌﻨﻰ ﻣﻨﻈﻮﻡ ﻭ ﻣﻮﺯﻭﻥ ﻭ ﺍﺣﻴﺎﻧ ﹰﺎ ﻣﻘﻔﻰ‪ ،‬ﻭ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﺷﻌﺮ ﻫﻢ ﻣﺎﻧﻨﺪ ﻫﺮ‬
‫ﺳﺨﻨﻰ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺭﻭﻯ ﻧﻴﺎﺯ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﻰ ﺑﺎﻳﺪ ﺍﻧﺪﻳﺸﻪﻫﺎﻯ ﺑﺰﺭﮒ ﻭ ﺍﺭﺟﻤﻨﺪ ﺭﺍ ﺑﺴﺮﺍﻳﺪ ﻭ ﺧﺎﺩﻡ ﺻﻔﺎﺕ ﻋﺎﻟﻴﺔ ﺑﺸﺮﻯ‪ ،‬ﻣﺎﻧﻨﺪ ﺑﺸﺮﺩﻭﺳﺘﻰ ﻭ ﺩﻳﻨﺪﺍﺭﻯ ﻭ‬
‫ﺭﺍﺩﻣﺮﺩﻯ ﻭ ﻧﻜﻮﺧﻮﻳﻰ ﻭ ﺳﺮﺍﻓﺮﺍﺯﻯ ﻭ ﺁﺯﺍﺩﮔﻰ ﺑﺎﺷﺪ‪ .‬ﺷﺎﻫﻨﺎﻣﻪ ﻓﺮﺩﻭﺳﻰ ﺭﺍ ﻛﻪ ﺑﻪ ﺩﻟﻴﺮﻯ ﻭ ﮔﺮﺩﻥﻓﺮﺍﺯﻯ ﻭ ﭘﻬﻠﻮﺍﻧﻰ ﺑﺮﻣﻰﺍﻧﮕﻴﺰﺩ‪ ،‬ﺍﺯ ﻧﻤﻮﻧﻪﻫﺎﻯ ﻧﻴﻚ‬
‫ﺍﺩﺑﻴﺎﺕ ﻓﺎﺭﺳﻰ ﻣﻰ ﺷﻤﺎﺭﺩ‪ ،‬ﻭ ﮔﺪﺍﻃﺒﻌﻴﻬﺎ ﻭ ﺩﻟﻘﻚﺑﺎﺯﻳﻬﺎﻯ ﺳﺨﻨﻮﺭﺍﻧﻰ ﭼﻮﻥ ﺍﻧﻮﺭﻯ ﺭﺍ ﻣﺎﻳﻪ ﺭﺳﻮﺍﻳﻰ ﻭ ﺑﻰ ﺁﺑﺮﻭﻳﻰ ﺍﺩﺑﻴﺎﺕ ﺍﻳﺮﺍﻥ ﻣﻰﺩﺍﻧﺪ‪ .‬ﻭ‬
‫ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺣﻀﺮﺍﺕ ﺍﺩﺑﺎ ﺳﺮﮔﻴﺠﻪ ﻣﻰﮔﻴﺮﻧﺪ ﻭ‪ ،‬ﭼﻨﺎﻥ ﻛﻪ ﮔﻮﻳﻰ ﺑﻪ ﻋﺰﻳﺰﺗﺮﻳﻦ ﻣﻈﺎﻫﺮ ﺟﺎﻣﻌﻪ ﺗﻮﻫﻴﻦ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻓﺮﻳﺎﺩ ﻭ ﻓﻐﺎﻥ ﺑﺮﻣﻰﺁﻭﺭﻧﺪ ﻛﻪ ﺍﻯ‬
‫ﻭﺍﻯ‪ ،‬ﻣﮕﺮ ﻣﻰﺷﻮﺩ ﺑﺮ ﮔﺬﺷﺘﻪ ﺭﻗﻢ ﺑﻄﻼﻥ ﻛﺸﻴﺪ‪ ،‬ﻣﮕﺮ ﻣﻰﺷﻮﺩ ـ ﺍﻟﻌﻴﺎﺫﺑﺎﻟﻠـﻪ ـ ﺷﺎﻋﺮ ﻧﺎﻣﺪﺍﺭﻯ ﻣﺎﻧﻨﺪ ﺍﻧﻮﺭﻯ ﺭﺍ ﻳﻚ ﻣﺴﺨﺮﻩ ﻭ ﺩﻟﻘﻚ ﺩﺭﺑﺎﺭﻯ‬
‫ﻧﺎﻣﻴﺪ!‬

‫ﻛﺘﺎﺑﺴﻮﺯﺍﻥ‪:‬‬
‫ﻧﻈﺮ ﺑﻪ ﺍﻳﻦ ﻋﻘﺎﻳﺪ ﺑﻮﺩ ﻛﻪ ﻛﺴﺮﻭﻯ ﻭ ﭘﻴﺮﻭﺍﻥ ﺍﻭ‪ ،‬ﻫﻤﻪ ﺳﺎﻝ‪ ،‬ﺭﻭﺯ ﻳﻜﻢ ﺩﻯ ﻣﺎﻩ ﺭﺍ ﺟﺸﻦ ﻣﻰﮔﺮﻓﺘﻨﺪ ﻭ ﻛﺘﺎﺑﻬﺎﻯ ‪ ،‬ﺑﻪ ﮔﻔﺘﻪ ﺧﻮﺩ‪ ،‬ﺯﻳﺎﻧﻤﻨﺪ ﻳﺎ‬
‫ﻧﺎﺳﻮﺩﻣﻨﺪ ﻳﻌﻨﻰ ﻛﺘﺎﺑﻬﺎﻳﻰ ﺭﺍ ﻛﻪ ﺍﺯ ﺗﻨﺒﻠﻰ ﻭ ﺑﻰ ﭘﺮﻭﺍﻳﻰ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺳﺨﻦ ﻣﻰ ﮔﻮﻳﻨﺪ‪ ،‬ﺑﺎ ﺁﻓﺮﻳﺪﮔﺎﺭ ﺗﻮﺍﻧﺎ ﺳﺘﻴﺰ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺩﺭﻭﻍ ﻭ ﺩﻏﻞ ﻳﺎﺩ‬
‫ﻣﻰﺩﻫﻨﺪ‪ ،‬ﻣﻔﺘﺨﻮﺍﺭﻯ ﻭ ﺷﺮﺍﺑﺨﻮﺍﺭﻯ ﻭ ﮔﺪﺍﻳﻰ ﻭ ﺧﻮﺷﮕﺬﺭﺍﻧﻰ ﻭ ﺗﻤﻠﻖ ﻭ ﺑﻠﻬﻮﺳﻰ ﻭ ﭘﻨﺪﺍﺭﻫﺎﻯ ﻧﺎﺭﺍﺳﺖ ﻣﻰﺁﻣﻮﺯﻧﺪ‪ ،‬ﻭ ﮔﻤﺮﺍﻫﻰ ﻭ ﭘﺮﺍﻛﻨﺪﮔﻰ ﺭﺍ ﺩﺭ‬
‫ﺗﻮﺩﻩﻫﺎ ﺭﻭﺍﺝ ﻣﻰﺩﻫﻨﺪ‪ ،‬ﺑﻪ ﺁﺗﺶ ﻣﻰﻛﺸﻴﺪﻧﺪ‪ .‬ﺧﻮﺩ ﻛﺴﺮﻭﻯ ﺩﺭ ﮔﻔﺘﺎﺭﻯ ﻛﻪ ﺩﺭ ﺭﻭﺯﻧﺎﻣﺔ ﭘﺮﭼﻢ ﻧﻮﺷﺘﻪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻰﮔﻮﻳﺪ‪:‬‬
‫ﻣﻰﮔﻮﻳﻢ ﺁﺭﻯ‪ ،‬ﻣﺎ ﻛﺘﺎﺏ ﻣﻰﺳﻮﺯﺍﻧﻴﻢ‪ .‬ﻭﻟﻰ ﻛﺪﺍﻡ ﻛﺘﺎﺏ‪ ،‬ـ ﺁﻥ ﻛﺘﺎﺑﻰ ﻛﻪ ﻳﻚ ﺷﺎﻋﺮﻙ ﺑﻰ ﺍﺭﺟﻰ‪ ،‬ﺑﺎ ﺧﺪﺍ ﺑﻰ ﻓﺮﻫﻨﮕﻴﻬﺎ ﻣﻰ ﻛﻨﺪ )ﺩﺭ ﻓﺎﺑﺮﻳﻚ‬
‫ﺧﺪﺍ ﺑﺴﺘﻪ ﺷﻮﺩ(‪ ،‬ﺁﻥ ﻛﺘﺎﺑﻰ ﻛﻪ ﻳﻚ ﺟﻮﺍﻥ ﺑﺪﻧﺎﻣﻰ ﺑﻪ ﺁﻓﺮﻳﻨﺶ ﺧﺮﺩﻩ ﻣﻰ ﮔﻴﺮﺩ )ﺧﻠﻘﺖ ﻣﻦ ﺍﺯ ﺍﺯﻝ ﻳﻚ ﻭﺻﻠﺔ ﻧﺎﺟﻮﺭ ﺑﻮﺩ(‪ ،‬ﺁﻥ ﻛﺘﺎﺑﻰ ﻛﻪ ﻳﻚ‬
‫ﺷﺎﻋﺮﻙ ﻳﺎﻭﻩﮔﻮﻯ ﻣﻔﺘﺨﻮﺍﺭﻯ ﺩﺳﺘﮕﺎﻩ ﺑﻪ ﺍﻳﻦ ﺑﺰﺭﮔﻰ ﻭ ﺁﺭﺍﺳﺘﮕﻰ ﺭﺍ ﻧﻤﻰ ﭘﺴﻨﺪﺩ )ﺟﻬﺎﻥ ﻭ ﻫﺮ ﭼﻪ ﺩﺭ ﺍﻭ ﻫﺴﺖ ﻫﻴﭻ ﺩﺭ ﻫﻴﭻ ﺍﺳﺖ(‪ ،‬ﺁﻥ‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﻛﺘﺎﺑﻰ ﻛﻪ ﻳﻚ ﻣﺮﺩ ﻧﺎﭘﺎﻛﻰ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺩﺭﺱ ﻧﺎﭘﺎﻛﻰ ﻣﻰﺩﻫﺪ )ﺩﺭ ﺍﻳﻢ ﺟﻮﺍﻧﻰ‪ ،‬ﭼﻨﺎﻥ ﻛﻪ ﺍﻓﺘﺪ ﻭ ﺩﺍﻧﻰ‪ ،‬ﺑﺎ ﻧﻮﺟﻮﺍﻥ ﭘﺴﺮﻯ ﺳﺮ ﻭ ﺳﺮﻯ ﺩﺍﺷﺘﻢ(‪،‬‬
‫ﺁﻥ ﻛﺘﺎﺑﻰ ﻛﻪ ﻋﺮﺑﻴﻬﺎﻯ ﻣﻐﻠﻮﻁ ﻣﻰﺑﺎﻓﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺧﺪﺍﻯ ﺁﻓﺮﻳﺪﮔﺎﺭ ﻧﺴﺒﺖ ﻣﻰﺩﻫﺪ )ﻭ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﺭﺑﻚ ﻣﻨﺰﻭﻻ(‪ ،‬ﺁﻥ ﻛﺘﺎﺑﻰ ﻛﻪ ﻳﻚ ﭘﺪﺭ‬
‫ﺩﺭﻣﺎﻧﺪﻩ ﺑﻪ ﻳﻚ ﭘﺴﺮ ﺩﺭﻣﺎﻧﺪﻩ ﻧﺎﻣﻪ ﻣﻰ ﻧﻮﻳﺴﺪ ﻭ ﺑﺎ ﺻﺪ ﺑﻴﺸﺮﻣﻰ ﭼﻨﻴﻦ ﻋﻨﻮﺍﻥ ﻣﻰ ﻛﻨﺪ‪) :‬ﻛﺘﺎﺏ ﻣﻦﺍﻟﻠـﺔﺍﻟﻌﺰﻳﺰﺍﻟﺤﻜﻴﻢ ﺍﻟﻰ ﺍﻟﻠـﻪ ﺍﻟﺤﻤﻴﺪ‬
‫ﺍﻟﻤﺠﻴﺪ(‪...‬‬
‫ﺍﻳﻨﮕﻮﻧﻪ ﻛﺘﺎﺑﻬﺎﻯ ﻧﺎﭘﺎﻙ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎﺳﺖ ﻛﻪ ﺁﺗﺶ ﻣﻰﺯﻧﻴﻢ ﻭ ﻧﺎﺑﻮﺩ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫ـــــــــــــــــــــــــــــــــــــــــــــ‬
‫‪ 5‬ـ ﺩﺭ ﺍﻳﻦ‬ ‫‪ 4‬ـ ‪. Memorial School‬‬ ‫‪ 3‬ـ ﻫﻤﺎﻧﺠﺎ‪ ،‬ﺹ‪.47 .‬‬ ‫‪ 2‬ـ ﻫﻤﺎﻧﺠﺎ‪ ،‬ﺹ‪.46 .‬‬ ‫‪1‬ـ ﺯﻧﺪﮔﺎﻧﻰ ﻣﻦ‪ ،‬ﺹ‪.43 .‬‬
‫‪ 6‬ـ ﺯﻧﺪﮔﺎﻧﻰ ﻣﻦ‪،‬‬ ‫ﻫﻨﮕﺎﻡ ﺑﻮﺩ ﻛﻪ ﻣﻦ ﻛﺴﺮﻭﻯ ﺭﺍ ﺷﻨﺎﺧﺘﻢ ﻭ ﻳﻚ ﺳﺎﻝ ﺩﺭ ﻛﻼﺱ ﺷﺸﻢ ﺩﺑﻴﺮﺳﺘﺎﻥ ﺍﺯ ﺍﻭ ﺩﺭﺱ ﻋﺮﺑﻰ ﺧﻮﺍﻧﺪﻡ‪ .‬ﻣﺆﻟﻒ‪.‬‬
‫‪8‬ـ ﺷﻤﺎﺭﺓ ﻳﻜﻢ ﭘﻴﻤﺎﻥ ﺭﻭﺯ ﻳﻜﻢ ﻓﺮﻭﺭﺩﻳﻦ ‪ 1322‬ﺗﺎ ﻧﻴﻤﺔ ﺩﻭﻡ ﺷﻬﺮﻳﻮﺭ ﺁﻥ ﺳﺎﻝ ﺗﺎ ﺧﺮﺩﺍﺩ‬ ‫‪7‬ـ ﻫﻤﺎﻧﺠﺎ‪ ،‬ﺹ‪.342 .‬‬ ‫ﺹ‪.271 .‬‬
‫‪10‬ـ ﭘﺮﻭﻓﺴﻮﺭ‬ ‫‪9‬ـ ﺍﺯ ﻧﻴﻤﺔ ﻳﻜﻢ ﻓﺮﻭﺭﺩﻳﻦ ‪ 1322‬ﺗﺎ ﻧﻴﻤﺔ ﺩﻭﻡ ﺷﻬﺮﻳﻮﺭ ﺁﻥ ﺳﺎﻝ ﺩﻭﺍﺯﺩﻩ ﺷﻤﺎﺭﻩ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺖ‪.‬‬ ‫‪ 1321‬ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺖ‪.‬‬
‫ﻧﻴﻜﻼﻯ ﻣﺎﺭ‪ ،‬ﻳﺎﻓﺜﻰ ﺷﻨﺎﺱ ﻧﺎﻣﻰ ﺭﻭﺱ‪ ،‬ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ‪ ،‬ﺗﻘﺮﻳﻈﻰ ﺑﺮ ﺍﻳﻦ ﻛﺘﺎﺏ ﻧﻮﺷﺖ ﻛﻪ ﺑﻪ ﻗﻠﻢ ﺣﻤﺰﻩ ﺳﺮﺩﺍﺩﻭﺭ ﺗﺮﺟﻤﻪ ﻭ ﺩﺭ ﻣﺠﻠﺔ ﺍﺭﻣﻐﺎﻥ ﭼﺎﭖ‬
‫ﮔﺮﺩﻳﺪ‪ .‬ﻣﺎﺭ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ‪ ،‬ﺍﺯ ﻛﺴﺮﻭﻯ ﺍﺭﺝﺷﻨﺎﺳﻰ ﻛﺮﺩﻩ ﻭ ﮔﻔﺘﻪ ﺑﻮﺩ‪” :‬ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪ ﺍﻳﺮﺍﻧﻰ ﻣﻜﺘﺒﻰ ﻧﻮﻳﻦ ﺩﺭ ﺯﺑﺎﻧﺸﻨﺎﺳﻰ ﺑﺎﺯ ﻛﺮﺩﻩ ﺍﺳﺖ”‪.‬‬
‫‪13‬ـ ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ‪ ،‬ﺑﺨﺶ‬ ‫‪12‬ـ ﭘﻴﻤﺎﻥ‪ ،‬ﺳﺎﻝ ﻳﻜﻢ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،13‬ﺹ‪.13-10 .‬‬ ‫‪11‬ـ ﭘﻴﻤﺎﻥ‪ ،‬ﺳﺎﻝ ﻳﻜﻢ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،9‬ﺹ‪.6-7 .‬‬
‫ﻦ )ﻳﺲ ‪ (36:69‬ﻭ ﺍﻟﺸﹼﻌﺮﹸﺍ ‪‬ﻳﺘ ‪‬ﺒ ‪‬ﻌ ‪‬ﻬ ‪‬‬
‫ﻢ ﺍﻟﻐﺎﻭﻭﻥ‪ .‬ﹶﺍﹶﻟﻢ ﹶﺗ ‪‬ﺮ‬ ‫ﻥ ﻣﺒﻴ ‪‬‬ ‫‪14‬ـ ﻣﺎﻧﻨﺪ ﺍﻳﻦ ﺁﻳﺎﺕ‪ :‬ﻭ ﻣﺎ ‪‬ﻋ ﱢﻠﻤﻨﺎ ‪‬ﻩ ﹶﺍﻟ ﹶ‬
‫ﺸﻌ ‪‬ﺮ ‪‬ﻭ ﻣﺎ ‪‬ﻳﻨ ‪‬ﺒﻐﻰ ‪‬ﻫ ‪‬ﻮ ‪‬ﺍﻻ ‪‬ﺫﻛ ‪‬ﺮ ‪‬ﻭ ﻗﺮﺁ ‪‬‬ ‫ﻳﻜﻢ‪.‬‬
‫‪15‬ـ ﻣﺠﻠﺔ ﺳﺨﻦ‪ ،‬ﺳﺎﻝ ﻳﻜﻢ‪ ،‬ﺷﻤﺎﺭﺓ ‪ ،4-5‬ﺷﻬﺮﻳﻮﺭ ﻭ ﻣﻬﺮ‬ ‫ﻥ )ﺷﻌﺮﺍﺀ ‪.(224 :26‬‬
‫ﻥ ﻣﺎ ﻻ ‪‬ﻳﻔ ‪‬ﻌﻠﻮ ‪‬‬
‫ﻞ ﻭ ﺍ ‪‬ﺩ‪‬ﻳﻬﻴﻤﻮﻥ‪ .‬ﻭ ﺍﻧ ‪‬ﻬﻢ ‪‬ﻳﻘﻮﻟﻮ ‪‬‬
‫ﹶﺍﻧ ‪‬ﻬﻢ ﻓﻰ ﻛ ﹼ‬
‫‪ .1322‬ﻣﺠﻠﻪ‪ ،‬ﭘﺲ ﺍﺯ ﺫﻛﺮ ﺍﻳﻦ ﻣﻄﺎﻟﺐ‪ ،‬ﺳﺌﻮﺍﻝ ﻛﺮﺩﻩ ﺍﺳﺖ‪ :‬ﺁﻳﺎ ﮔﻤﺎﻥ ﻧﻤﻰﻛﻨﻴﺪ ﻛﻪ ﺩﺭ ﻛﺸﻮﺭ ﻣﺎ ﻭﺿﻊ ﭼﻨﻴﻦ ﻗﺎﻧﻮﻧﻰ ﻻﺯﻡ ﻭ ﻣﻔﻴﺪ ﺑﺎﺷﺪ؟!‬
‫‪17‬ـ ﭘﻴﻤﺎﻥ‪ ،‬ﺳﺎﻝ ﻳﻜﻢ‪ ،‬ﺷﻤﺎﺭﺓ ‪.10‬‬ ‫‪16‬ـ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺧﺮﺩ‪ ،‬ﺹ‪.12 .‬‬

‫ﺁﺛﺎﺭ ﮐﺴﺮﻭﯼ‬

‫ﻣﻘﺪﻣﻪ‬
‫ﻛﺴﺮﻭﻯ ﻳﻜﻰ ﺍﺯ ﻣﺤﻘﻘﻴﻦ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﭘﺮ ﻛﺎﺭ ﺗﺎﺭﻳﺦ ﻣﻌﺎﺻﺮ ﺍﻳﺮﺍﻥ ﻣﻰﺑﺎﺷﺪ ‪ .‬ﻭﻯ ﺗﺎﺛﻴﺮﻯ ﻏﻴﺮﻗﺎﺑﻞ ﺍﻧﻜﺎﺭ ﺩﺭ ﭼﻨﺪ ﻧﺴﻞ ﺍﺧﻴﺮ ﺍﻳﺮﺍﻥ ﻧﻬﺎﺩﻩ ﺍﺳﺖ ‪.‬‬
‫ﻭﻯ ﺍﺯﻧﺎﺩﺭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺑﻴﺒﺎﻛﻰ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺁﮔﺎﻫﻰ ﻭ ﺑﻴﻨﺶ ﻭ ﺑﻰ ﭘﺮﻭﺍﺋﻰ ﺑﺴﻴﺎﺭ ﺑﻪ ﺟﻨﮓ ﺧﺮﺍﻓﺎﺕ ﻭ ﭘﻨﺪﺍﺭﻫﺎﻯ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺭﻓﺖ ﻭ ﺟﺎﻥ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﺭﺍﻩ‬
‫ﻧﻬﺎﺩ ‪.‬‬
‫ﻭﻯ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺗﺎﺭﻳﺨﻰ‪ ،‬ﺯﺑﺎﻧﺸﻨﺎﺳﻰ‪ ،‬ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺩﻳﻨﻰ ﭘﮋﻭﻫﺶ ﻛﺮﺩﻩ ﻭ ﻧﻮﺷﺘﻪﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻭﻯ ﺑﻪ ﺟﺎﻯ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﺑﺘﺪﺍﺀ‪،‬‬
‫ﺟﻤﻊﺁﻭﺭﻯ ﻟﻴﺴﺖ ﺁﺛﺎﺭ ﻛﺴﺮﻭﻯ ﻛﺎﺭ ﺩﺷﻮﺍﺭﻯ ﻣﻰﻧﻤﻮﺩ‪ .‬ﻭﻟﻰ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﻣﺤﻤﻮﺩ ﻛﺘﻴﺮﺍﺋﻰ ﺩﺭ ﺩﻫﻪ ‪ 40‬ﺑﺎ ﻛﻨﻜﺎﺷﻰ ﺩﺭ ﺁﺛﺎﺭ ﻛﺴﺮﻭﻯ‪ ،‬ﻃﺮﺡ ﻣﻘﺪﻣﺎﺗﻰ‬
‫ﻛﺘﺎﺑﺸﻨﺎﺳﻰ ﻛﺴﺮﻭﻯ ﺭﺍ ﺗﻨﻈﻴﻢ ﻭ ﺩﺭ ﻧﺸﺮﻳﻪ ”ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺯﻣﻴﻦ“‪ ،‬ﺟﻠﺪ ﻫﻴﺠﺪﻫﻢ‪ ،‬ﺑﻪ ﭼﺎﭖ ﺭﺳﺎﻧﺪ‪ .‬ﺍﻳﻦ ﻛﺘﺎﺑﺸﻨﺎﺳﻰ‪ ،‬ﻛﻪ ﻣﺤﻤﻮﺩ ﻛﺘﻴﺮﺍﺋﻰ ﺧﻮﺩ ﺁﻥ‬
‫ﺭﺍ ”ﻃﺮﺡ ﻣﻘﺪﻣﺎﺗﻰ“ ﻣﻰﻧﺎﻣﺪ‪ ،‬ﺑﺴﻴﺎﺭ ﻛﺎﻣﻞ ﺍﺳﺖ ﻭ ﺗﻘﺮﻳﺒ ﹰﺎ ﻛﻞ ﺁﺛﺎﺭ ﻛﺴﺮﻭﻯ ﺭﺍ ﺩﺭ ﺑﺮﻣﻰﮔﻴﺮﺩ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺁﻥ‪ ،‬ﻭﻯ ﻧﻮﺷﺘﻪﻫﺎﻯ ﭘﻴﺮﺍﻣﻮﻥ ﻛﺴﺮﻭﻯ ﺭﺍ ﻧﻴﺰ‬
‫ﺟﻤﻊﺁﻭﺭﻯ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﺘﺎﺑﺸﻨﺎﺳﻰ ﺣﺎﺿﺮ ﺑﺎ ﺑﻬﺮﻩﮔﻴﺮﻯ ﺍﺯ ﻛﺎﺭ ﺑﺎ ﺍﺭﺯﺵ ﻣﺤﻤﻮﺩ ﻛﺘﻴﺮﺍﺋﻰ‪ ،‬ﺗﻬﻴﻪ ﺷﺪﻩ ﻭ ﻛﻮﺷﻴﺪﻩﺍﻳﻢ ﺗﺎ ﺩﺭ ﺣﺪ ﺍﻣﻜﺎﻥ‪ ،‬ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺭﺍﺑﻪ ﺗﻜﻤﻴﻞ ﻛﻨﻴﻢ ‪.‬‬
‫ﻃﺒﻌ ﹰﺎ ﺍﺯ ﺗﻤﺎﻡ ﺑﺎﺯﺩﻳﺪﻛﻨﻨﺪﮔﺎﻥ ”ﺳﺎﻳﺖ ﻛﺴﺮﻭﻯ“ ﺗﻘﺎﺿﺎ ﺩﺍﺭﻳﻢ ﺗﺎ ﺩﺭ ﺗﻜﻤﻴﻞ ﺍﻳﻦ ﻛﺘﺎﺑﺸﻨﺎﺳﻰ ﻣﺎ ﺭﺍ ﻳﺎﺭﻯ ﻛﻨﻨﺪ‪.‬‬
‫ﺑﺎ ﺗﺸﻜﺮ‬

‫ﻛﺘﺎﺑﺸﻨﺎﺳﻰ ﻛﺴﺮﻭﻯ‬

‫ﻛﺴﺮﻭﻯ ﻧﻮﺷﺘﻪﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ‪ .‬ﻭﻯ ﺩﺭ ﺯﻣﻴﻨﻪ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺗﺎﺭﻳﺨﻰ‪ ،‬ﺯﺑﺎﻧﺸﻨﺎﺳﻰ ﻭ ﻣﺴﺎﻳﻞ ﺩﻳﻨﻰ ﻛﺘﺎﺏ ﻭ ﻧﻮﺷﺘﻪ ﺩﺍﺭﺩ‪ .‬ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻧﻮﺷﺘﻪﻫﺎﻯ‬
‫ﻛﺴﺮﻭﻯ‪ ،‬ﻣﺠﻤﻮﻉ ﺁﺛﺎﺭ ﻭﻯ ﺑﻪ ﺳﻪ ﺩﺳﺘﻪ ﺗﻘﺴﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬
‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺍﻟﻒ ـ ﺩﺭ ﺯﻣﻴﻨﻪ ﺗﺎﺭﻳﺦ‪:‬‬

‫‪ 1‬ـ ﺷﻬﺮﻳﺎﺭﺍﻥ ﮔﻤﻨﺎﻡ )ﺳﻪ ﺑﺨﺶ(‪ ،‬ﺗﻬﺮﺍﻥ‪.1309 ،1308 ،1307 ،‬‬
‫‪ 2‬ـ ﻛﺎﺭﻧﺎﻣﻪ ﺍﺭﺩﺷﻴﺮ ﺑﺎﺑﻜﺎﻥ )ﻣﺘﻦ ﭘﻬﻠﻮﻯ ﺑﺎ ﺗﺮﺟﻤﻪ ﺁﻥ ﺑﻪ ﻓﺎﺭﺳﻰ(‪ ،‬ﺗﻬﺮﺍﻥ‪.1308 ،‬‬
‫‪ 3‬ـ ﻧﺎﻡ ﺷﻬﺮﻫﺎ ﻭ ﺩﻳﻪﻫﺎﻯ ﺍﻳﺮﺍﻥ )ﺩﻭ ﺑﺨﺶ(‪.1309 ،1308 ،‬‬
‫‪ 4‬ـ ﺗﺎﺭﻳﺨﭽﻪ ﺷﻴﺮ ﻭ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﺗﻬﺮﺍﻥ‪.1309 ،‬‬
‫‪ 5‬ـ ﺗﺎﺭﻳﺦ ﭘﺎﻧﺼﺪ ﺳﺎﻟﻪ ﺧﻮﺯﺳﺘﺎﻥ‪.1312 ،‬‬
‫‪ 6‬ـ ﺗﺎﺭﻳﺦ ﻫﻴﺠﺪﻩ ﺳﺎﻟﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ )ﺷﺶ ﺑﺨﺶ(‪ ،‬ﺑﻴﻦ ﺳﺎﻟﻬﺎﻯ ‪ 1313‬ـ ‪.1319‬‬
‫‪ 7‬ـ ﮔﻠﭽﻴﻨﻰ ﺍﺯ ﻛﺘﺎﺏ ﭘﻠﻮﺗﺎﺭﺥ )ﺩﻭ ﺟﻠﺪ(‪.1315 ،‬‬
‫‪ 8‬ـ ﺗﺎﺭﻳﺦ ﻣﺸﺮﻭﻃﻪ ﺍﻳﺮﺍﻥ )ﺳﻪ ﺑﺨﺶ(‪.1321 ،1320 ،1319 ،‬‬
‫‪ 9‬ـ ﻳﻜﻢ ﺁﺫﺭ‪.1323 ،‬‬
‫‪ 10‬ـ ﻳﻜﻢ ﺩﻳﻤﺎﻩ‪.1322 ،‬‬
‫‪ 11‬ـ ﺍﻓﺴﺮﺍﻥ ﻣﺎ‪.1323 ،‬‬
‫‪ 12‬ـ ﺗﺎﺭﻳﺦ ﭼﭙﻖ ﻭ ﻏﻠﻴﺎﻥ‪.1323 ،‬‬
‫‪ 13‬ـ ﻣﺸﻌﺸﻌﻴﺎﻥ )ﻳﺎ ﺑﺨﺸﻰ ﺍﺯ ﺗﺎﺭﻳﺦ ﺧﻮﺯﺳﺘﺎﻥ(‪.1322 ،‬‬
‫‪ 14‬ـ ﺷﻴﺦ ﺻﻔﻰ ﻭ ﺗﺒﺎﺭﺵ‪.1322 ،‬‬
‫‪ 15‬ـ ﭘﻴﺪﺍﻳﺶ ﺁﻣﺮﻳﻜﺎ‪.1324 ،‬‬
‫‪ -16‬ﭼﻨﺪ ﺗﺎﺭﻳﺨﭽﻪ ‪ ،‬ﺗﻬﺮﺍﻥ ‪1324‬‬
‫‪ 17‬ـ ﻣﺮﺩﻡ ﻳﻬﻮﺩ )ﻧﺎﺗﻤﺎﻡ(‪.‬‬
‫‪ 18‬ـ ﺍﻧﻜﻴﺰﻳﺴﻴﻮﻥ ﺩﺭ ﺍﻳﺮﺍﻥ )ﻧﺎﺗﻤﺎﻡ(‪.‬‬
‫‪-19‬ﻗﻴﺎﻡ ﺷﻴﺦ ﻣﺤﻤﺪ ﺧﻴﺎﺑﺎﻧﻰ ‪1302 /‬‬

‫ﺏ ـ ﺩﺭ ﺯﻣﻴﻨﻪ ﺯﺑﺎﻥ‪:‬‬
‫ﺗﺎﺭﻳﺦ؟‬ ‫‪ 1‬ـ ﺍﻟﻨﺠﻤﻪﺍﻟﺪﺭﻳﻪ‪ ،‬ﺗﺒﺮﻳﺰ‪) ،‬ﻛﺘﺎﺏ ﺩﺭﺳﻰ ﺍﺳﺖ ﺩﺭ ﺧﻮﺍﻧﺪﻥ ﻋﺮﺑﻰ(‪.‬‬
‫ﺗﺎﺭﻳﺦ؟‬ ‫‪ 2‬ـ ﺧﻼﺻﻪﺍﻟﻨﺤﻮ‪ ،‬ﺗﺒﺮﻳﺰ‪) ،‬ﻛﺘﺎﺏ ﺩﺭﺳﻰ ﺩﺭ ﻧﺤﻮ ﻋﺮﺑﻰ(‪.‬‬
‫‪ 3‬ـ ﺣﻘﺎﻳﻖ ﻋﻦ ﺍﺳﭙﺮﺍﻧﺘﻮ‪) ،‬ﻛﺘﺎﺑﻰ ﺍﺳﺖ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ(‪.1303 ،‬‬
‫ﺗﺎﺭﻳﺦ؟‬ ‫‪ 4‬ـ ﺍﻟﺪﺭﻩﺍﻟﺜﻤﻴﻨﻪ‪) ،‬ﻛﺘﺎﺏ ﺩﺭﺳﻰ ﺩﺭ ﺻﺮﻑ ﻋﺮﺑﻰ(‪.‬‬
‫‪ 5‬ـ ﺁﺫﺭﻯ ﻳﺎ ﺯﺑﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﺗﻬﺮﺍﻥ‪.1304 ،‬‬
‫‪ 6‬ـ ﺯﺑﺎﻥ ﭘﺎﻙ‪.1322 ،‬‬

‫ﺝ‪ :‬ﺩﺭ ﺯﻣﻴﻨﻪ ﻣﺴﺎﻳﻞ ﺩﻳﻨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ‪:‬‬

‫‪ 1‬ـ ﺷﺮﻳﻌﺖ ﺍﺣﻤﺪﻯ ‪ ،‬ﺗﺒﺮﻳﺰ ‪ ،‬ﺗﺎﺭﻳﺦ ؟‪.‬‬

‫‪ 2‬ـ ﻗﻬﻮﻩ ﺍﻟﺴﻮﺭﺍﺓ ‪ ،‬ﺻﻴﺪﺍ ‪1303 ،‬‬
‫‪ 3‬ـ ﺣﻘﺎﻳﻖ ﻋﻴﻦ ﺍﺳﭙﺮﺍﻧﺘﻮ ‪.1303 ،‬‬
‫‪ 4‬ـ ﺁﺋﻴﻦ )ﺩﻭ ﺑﺨﺶ(‪.1312 ،1311 ،‬‬
‫‪ 5‬ـ ﻗﺎﻧﻮﻥ ﺩﺍﺩﮔﺮﻯ‪.1312 ،‬‬
‫‪ 6‬ـ ﻣﻘﺪﻣﻪ ﺑﺮ ﻋﻔﺎﻑﻧﺎﻣﻪ ‪ ،‬ﺗﻬﺮﺍﻥ‪.1313 ،‬‬
‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫‪ 7‬ـ ﺭﺍﻩ ﺭﺳﺘﮕﺎﺭﻯ‪.1316 ،‬‬

‫‪ 8‬ـ ﺍﻣﺮﻭﺯ ﭼﻪ ﺑﺎﻳﺪ ﻛﺮﺩ؟‪.1320 ،‬‬
‫‪ 9‬ـ ﭘﻴﺎﻡ ﺑﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺭﻭﭘﺎ ﻭ ﺁﻣﺮﻳﻜﺎ‪.1321 ،‬‬
‫‪ 10‬ـ ﺣﺎﻓﻆ ﭼﻪ ﻣﻰﮔﻮﻳﺪ؟‪.1322 ،‬‬
‫‪ 11‬ـ ﺧﺪﺍ ﺑﺎ ﻣﺎﺳﺖ‪.1323 ،‬‬
‫‪ 12‬ـ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ‪.1322 ،‬‬
‫‪ 13‬ـ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻣﺎﻥ‪1322 ،‬‬
‫‪ 14‬ـ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺍﺳﻼﻡ‪.1322 ،‬‬
‫‪ 15‬ـ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺧﺮﺩ‪.1322 ،‬‬
‫‪ 16‬ـ ﻭﺭﺟﺎﻭﻧﺪ ﺑﻨﻴﺎﺩ )ﺳﻪ ﺑﺨﺶ(‪1322 ،‬ـ‪.1323‬‬
‫‪ 17‬ـ ﺻﻮﻓﻴﮕﺮﻯ‪ ).1322 ،‬ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺳﺎﻳﺖ ‪( www. golshan.com‬‬
‫‪ 18‬ـ ﻓﺮﻫﻨﮓ ﭼﻴﺴﺖ؟ ‪.1322‬‬
‫‪ 19‬ـ ﭘﻨﺪﺍﺭﻫﺎ‪.1322 ،‬‬
‫‪ 20‬ـ ﺷﻴﻌﻴﮕﺮﻯ‪ 1322 ،‬ﻳﺎ ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﺩﺍﻭﺭﻯ ﻛﻨﻨﺪ‬
‫‪ 21‬ـ ﺑﻬﺎﺋﻴﮕﺮﻯ‪ ). .1322 ،‬ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺳﺎﻳﺖ ‪( www. golshan.com‬‬
‫‪ 22‬ـ ﺩﺭ ﭘﺎﺳﺦ ﺑﺪﺧﻮﺍﻫﺎﻥ‪.1323 ،‬‬
‫‪ 23‬ـ ﺳﻴﺰﺩﻫﻢ ﻣﺮﺩﺍﺩ‪.1323 ،‬‬
‫‪ 24‬ـ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺍﺩﺑﻴﺎﺕ‪.1323 ،‬‬
‫‪ 25‬ـ ﻛﺎﺭ ﻭ ﭘﻴﺸﻪ ﻭ ﭘﻮﻝ‪.1323 ،‬‬
‫‪ 26‬ـ ﺩﻳﻦ ﻭ ﺟﻬﺎﻥ‪.1323 ،‬‬
‫‪ 27‬ـ ﮔﻔﺖ ﻭ ﺷﻨﻴﺪ‪.1323 ،‬‬
‫‪ 28‬ـ ﺩﺍﺩﮔﺎﻩ‪.1323 ،‬‬
‫‪ 29‬ـ ﺩﻭﻟﺖ ﺑﻪ ﻣﺎ ﭘﺎﺳﺦ ﺩﻫﺪ‪.1323 ،‬‬
‫‪ 30‬ـ ﺑﻬﻤﻦ ﻣﺎﻩ‪.1323 ،‬‬
‫‪ 31‬ـ ﻓﺮﻫﻨﮓ ﺍﺳﺖ ﻳﺎ ﻧﻴﺮﻧﮓ‪.1323 ،‬‬
‫‪ 32‬ـ ﺧﻮﺍﻫﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ ﻣﺎ‪.1323 ،‬‬
‫‪ 33‬ـ ﺯﻧﺪﮔﺎﻧﻰ ﻣﻦ‪.1323 ،‬‬
‫‪ 34‬ـ ﺩﻩ ﺳﺎﻝ ﺩﺭ ﻋﺪﻟﻴﻪ‪.1323 ،‬‬
‫‪ 35‬ـ ﭼﺮﺍ ﺍﺯ ﻋﺪﻟﻴﻪ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻡ‪.1323 ،‬‬
‫‪ 36‬ـ ﺩﺭ ﭘﺎﺳﺦ ﺣﻘﻴﻘﺖﮔﻮ‪.1324 ،‬‬
‫‪ 37‬ـ ﺩﺭ ﺭﺍﻩ ﺳﻴﺎﺳﺖ‪.1324 ،‬‬
‫‪ 38‬ـ ﮔﻔﺖ ﻭ ﮔﻮ )ﺍﺳﺘﺎﺩ ﺭﺟﺒﻌﻠﻰ ﺩﻳﻦ ﻳﺎﺩ ﻣﻰﮔﻴﺮﺩ(‪.1324 ،‬‬
‫‪ 39‬ـ ﺣﺎﺟﻴﻬﺎﻯ ﺍﻧﺒﺎﺭﺩﺍﺭ ﭼﻪ ﺩﻳﻨﻰ ﺩﺍﺭﻧﺪ؟‪.1324 ،‬‬
‫‪ 40‬ـ ﺷﻴﺦ ﻗﺮﺑﺎﻥ ﺍﺯ ﻧﺠﻒ ﻣﻰﺁﻳﺪ‪.1324 ،‬‬
‫‪ 41‬ـ ﻋﻄﺴﻪ ﺑﻪ ﺻﺒﺮ ﭼﻪ ﺭﺑﻄﻰ ﺩﺍﺭﺩ؟‪.1324 ،‬‬
‫‪ 42‬ـ ﺑﺪﺍﺭﺍﻟﺸﺮﻳﻌﻪ ﺷﻌﺮ ﺳﺮﻭﺩﻩ‪ ،‬ﺁﺫﺭ ‪.1324‬‬
‫‪ 43‬ـ ﺳﺮﻧﻮﺷﺖ ﺍﻳﺮﺍﻥ ﭼﻪ ﺧﻮﺍﻫﺪ ﺷﺪ؟‪.1324 ،‬‬
‫‪ 44‬ـ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺟﺎﻧﻮﺭﺍﻥ‪.1324 ،‬‬
‫‪ 45‬ـ ﺟﻨﺎﺏ ﺁﻗﺎ ﺍﺯ ﻣﻴﺪﺍﻥ ﺩﺭ ﺭﻓﺖ‪.1324 ،‬‬
‫‪ 46‬ـ ﺍﻣﺮﻭﺯ ﭼﺎﺭﻩ ﭼﻴﺴﺖ؟‪.1324 ،‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫‪ 47‬ـ ﺍﺯ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﻔﻖ ﭼﻪ ﻧﺘﻴﺠﻪ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟‪.1324 ،‬‬

‫ﻧﺸﺮﻳﺎﺕ‬
‫‪-1‬ﺭﻭﺯﻧﺎﻣﻪ ﭘﺮﭼﻢ ‪ ،‬ﺳﻮﻡ ﺑﻬﻤﻦ ‪ 1320‬ﺗﺎ ﻫﻔﺪﻫﻢ ﺁﺫﺭ ﻣﺎﻩ ‪ )1321‬ﻛﻪ ﻫﻤﻪ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎﻯ ﭘﺎﻳﺘﺨﺖ ﺗﻮﻗﻴﻒ ﺷﺪ (‬
‫ﺩﺭ ﻣﺠﻤﻮﻉ ﺩﻭﻳﺴﺖ ﻭ ﭘﻨﺠﺎﻩ ﻭ ﭼﻬﺎﺭ ﺷﻤﺎﺭﻩ ﺩﺭ ﻧﺰﺩﻳﻚ ﺑﻪ ﭘﺎﻧﺼﺪ ﻫﺰﺍﺭ ﻧﺴﺨﻪ ﭼﺎﭖ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬

‫‪-2‬ﭘﺮﭼﻢ ﻧﻴﻤﻪ ﻣﺎﻫﻪ ‪ ،‬ﺍﺯ ﻧﻴﻤﻪ ﻓﺮﻭﺭﺩﻳﻦ ‪ 1322‬ﻫﺮ ﭘﺎﻧﺰﺩﻩ ﺭﻭﺯ ﻳﻜﺒﺎﺭ ‪ ،‬ﺩﺭ ﭼﻬﻞ ﻭ ﻫﺸﺖ ﺻﻔﺤﻪ ‪ ،‬ﻣﻨﺘﺸﺮ ﻣﻰ ﺷﺪ ‪ .‬ﭘﺲ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ‪ 12‬ﺷﻤﺎﺭﻩ‬
‫ﺗﻮﻗﻴﻒ ﮔﺮﺩﻳﺪ ‪ .‬ﺑﺮﺭﻭﻯ ﻫﻢ ﻫﮋﺩﻩ ﻫﺰﺍﺭ ﻧﺴﺨﻪ ﭼﺎﭖ ﺷﺪ ‪.‬‬

‫‪-3‬ﭘﺮﭼﻢ ﻫﻔﺘﮕﻰ ‪ ،‬ﺩﺭ ﺍﺳﻔﻨﺪ ‪ » 1322‬ﭘﺮﭼﻢ « ﺍﺯ ﺗﻮﻗﻴﻒ ﺩﺭﺁﻣﺪ ﻭﻟﻰ ﭘﺲ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﻫﻔﺖ ﺷﻤﺎﺭﻩ ﺑﻪ ﺷﻜﻞ ﻫﻔﺘﮕﻰ ‪ ،‬ﻣﺠﺪﺩﺍ ﺗﻮﻗﻴﻒ ﺷﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺩﻭﺭﻩ ﭘﺮﭼﻢ ﺑﺮﺭﻭﻯ ﻫﻢ ﻧﺰﺩﻳﻚ ﺑﻪ ﭼﻬﺎﺭﺩﻩ ﻫﺰﺍﺭ ﻧﺴﺨﻪ ﭼﺎﭖ ﺷﺪ ‪.‬‬

‫‪ -4‬ﻣﺎﻫﻨﺎﻣﻪ ﭘﻴﻤﺎﻥ ‪ ،‬ﻳﻜﻢ ﺁﺫﺭ ‪ 1312‬ﺗﺎ ‪ . 1321‬ﭘﻴﻤﺎﻥ ﺩﺭ ﺷﺸﻤﺎﻩ ﻧﺨﺴﺖ ﻫﺮ ﭘﺎﻧﺰﺩﻩ ﺭﻭﺯ ﻳﻜﺒﺎﺭ ﻣﻨﺘﺸﺮ ﻣﻰ ﺷﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻫﺮ ﻣﺎﻩ ﻳﻚ‬
‫ﺷﻤﺎﺭﻩ ﭼﺎﭖ ﻣﻰ ﺷﺪ ‪ .‬ﺑﺮ ﺭﻭ ﻳﻬﻢ ﻧﻮﺩ ﺷﺶ ﺷﻤﺎﺭﻩ ﺩﺭ ﺑﻴﺶ ﺍﺯ ﺻﺪ ﻭ ﭼﻬﻞ ﻭ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﻧﺴﺨﻪ ﭼﺎﭖ ﺷﺪ ‪.‬‬

‫ﻛﺘﺎﺑﻬﺎﻯ ﮔﺮﺩﺁﻭﺭﻯ ﺷﺪﻩ ﺍﺯ ﻣﻘﺎﻻﺕ ﻛﺴﺮﻭﻯ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪ ﭘﺮﭼﻢ ﻭ ﻣﺎﻫﻨﺎﻣﻪ ﭘﻴﻤﺎﻥ‪:‬‬

‫‪ 1‬ـ ﻧﻮﺭﻭﺯﻧﺎﻣﻪ‪ ،‬ﻳﺤﻴﻰ ﺫﻛﺎﺀ‪.1326 ،‬‬
‫‪ 2‬ـ ﻧﻴﻚ ﻭ ﺑﺪ‪،.1326 ،‬ﺑﺎﻫﻤﺎﺩ ﺍﺯﺍﺩﮔﺎﻥ‬
‫‪ 3‬ـ ﻣﻘﺎﻻﺕ ﻛﺴﺮﻭﻯ‪ ،‬ﻳﺤﻴﻰ ﺫﻛﺎﺀ‪،‬ﺑﺨﺶ ﺍﻭﻝ ‪.1327 ،‬‬
‫‪ 4‬ـ ﻛﺎﻓﻨﺎﻣﻪ‪ ،‬ﻳﺤﻴﻰ ﺫﻛﺎﺀ‪.1331 ،‬‬
‫‪ 5‬ـ ﻣﻘﺎﻻﺕ ﻛﺴﺮﻭﻯ‪ ،‬ﻳﺤﻴﻰ ﺫﻛﺎﺀ‪ ،‬ﺑﺨﺶ ﺩﻭﻡ ‪.1334 ،‬‬
‫‪ 6‬ـ ﭘﺎﻙﺧﻮﻧﻰ‪ ،‬ﻣﻴﺮﻣﻬﺪﻯ ﻣﻮﺑﺪ‪.1334 ،‬‬
‫‪ -7‬ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﺭﺍﻩ ﺗﻮﺍﻧﺎ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺁﻥ ‪ ،‬ﻳﺤﻴﻰ ﺫﻛﺎﺀ ‪ ،‬ﺗﻬﺮﺍﻥ ‪1334‬‬
‫‪ -8‬ﻣﺸﺮﻭﻃﻪ ﺑﻬﺘﺮﻳﻦ ﺷﻜﻞ ﺣﻜﻮﻣﺖ ﻭ ﺁﺧﺮﻳﻦ ﻧﺘﻴﺠﻪ ﺍﻧﺪﻳﺸﻪ ﺁﺩﻣﻰ ﺍﺳﺖ ‪ ،‬ﺑﺎﻫﻤﺎﺩ ﺁﺯﺍﺩﮔﺎﻥ ‪1335 ،‬‬
‫‪-9‬ﭼﻬﻞ ﻣﻘﺎﻟﻪ ﻛﺴﺮﻭﻯ ‪،‬ﺗﻬﺮﺍﻥ ‪.1335 ،‬‬
‫‪--10‬ﺍﻧﻘﻼﺏ ﭼﻴﺴﺖ ‪ ،‬ﺑﺎﻫﻤﺎﺩ ﺁﺯﺍﺩﮔﺎﻥ ‪1336 ،‬‬
‫‪-11‬ﻓﺮﻫﻨﮓ ﻛﺴﺮﻭﻯ ‪،‬ﻳﺤﻴﻰ ﺫﻛﺎﺀ ‪ ،‬ﺗﻬﺮﺍﻥ ‪،‬ﻛﺘﺎﺑﺨﺎﻧﻪ ﻃﻬﻮﺭﻯ ‪1336 ،‬‬
‫‪ -12‬ﻣﺎ ﺍﺯ ﻓﺮﻫﻨﮓ ﭼﻪ ﻣﻰ ﺧﻮﺍﻫﻴﻢ ‪،‬ﻣﺤﻤﺪ ﻋﻠﻰ ﭘﺎﻳﺪﺍﺭ ‪1336 ،‬‬
‫‪ -13‬ﺩﻳﻦ ﻭ ﺩﺍﻧﺶ ‪1339 ،‬‬
‫‪ -14‬ﻣﺎ ﭼﻪ ﻣﻰ ﺧﻮﺍﻫﻴﻢ ‪1339 ،‬‬
‫‪ -15‬ﺳﺨﻨﺮﺍﻧﻰ ﻛﺴﺮﻭﻯ ﺩﺭ ﺍﻧﺠﻤﻦ ﺍﺩﺑﻰ ‪ ،‬ﺑﺎﻫﻤﺎﺩ ﺁﺯﺍﺩﮔﺎﻥ ‪1343 ،‬‬
‫‪ -16‬ﭘﻴﺎﻡ ﻣﻦ ﺑﻪ ﺷﺮﻕ ‪1344 ،‬‬
‫‪ -17‬ﭘﻴﺮﺍﻣﻮﻥ ﻓﻠﺴﻔﻪ ‪1344 ،‬‬
‫‪-18‬ﺗﻴﺸﻪ ﻫﺎﻯ ﺳﻴﺎﺳﺖ ‪1344 ،‬‬
‫‪-19‬ﺩﻳﻦ ﻭ ﺳﻴﺎﺳﺖ ‪ ،‬ﺑﺎﻫﻤﺎﺩ ﺁﺯﺍﺩﮔﺎﻥ ‪1348،‬‬
‫‪-20‬ﺑﺮﺭﺳﻴﻬﺎﺋﻰ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ‪ ،‬ﺣﺴﻴﻦ ﻳﺰﺩﺍﻧﻴﺎﻥ ‪1346 ،‬‬
‫‪-21‬ﺑﻴﻤﺎﺭﻯ ﻫﺎ ‪1348 ،‬‬
‫‪ -22‬ﻛﺎﺭﻭﻧﺪ ﻛﺴﺮﻭﻯ ‪ ،‬ﻳﺤﻴﻰ ﺫﻛﺎﺀ ‪ ،‬ﺗﻬﺮﺍﻥ ‪،‬ﻛﺘﺎﺏ ﻫﺎﻯ ﺟﻴﺒﻰ ‪1352 ،‬‬
‫‪-23‬ﭼﻨﺪ ﻣﻘﺎﻟﻪ ﺍﺣﻤﺪ ﻛﺴﺮﻭﻯ ‪ 1374‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻣﻬﺮ ﺁﻟﻤﺎﻥ‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﻧﺸﺮﻳﺎﺕ ﭘﻴﺮﻭﺍﻥ ﻛﺴﺮﻭﻯ‬

‫‪ -1‬ﺟﻬﺎﻥ ﭘﺎﻙ ‪ 22 ،‬ﺗﻴﺮ ‪ 1325‬ﺗﺎ ﺩﻫﻢ ﺩﻯ ﻣﺎﻩ ‪ 1325‬ﺑﺮ ﺭﻭﻯ ﻫﻢ ﺷﺴﺖ ﻭ ﺩﻭ ﺷﻤﺎﺭﻩ ﭼﺎﭖ ﺷﺪ ‪ .‬ﺩﺭ ﺍﺑﺘﺪﺍ ﻫﻔﺘﻪ ﺍﻯ ﺩﻭ ﺷﻤﺎﺭﻩ ﻭ ﺳﭙﺲ ﻫﻔﺘﻪ‬
‫ﺍﻯ ﺳﻪ ﺷﻤﺎﺭﻩ ﭼﺎﭖ ﻣﻰ ﺷﺪ ‪.‬‬
‫‪ -2‬ﺟﻬﺎﻥ ﭘﺎﻙ ﻫﻔﺘﮕﻰ ‪ 15 ،‬ﺑﻬﻤﻦ ‪ 1325‬ﺗﺎ ‪ 29‬ﺍﺭﺩﻳﺒﻬﺸﺖ ‪1326‬‬
‫‪ -3‬ﺩﻓﺘﺮ ﻫﺎﻯ ﻣﺎﻫﺎﻧﻪ ‪ 1324 ،‬ﺗﺎ ‪ 1326‬ﻫﺮ ﻣﺎﻩ ﻳﻚ ﺩﻓﺘﺮ ﺑﻪ ﻧﺎﻡ ﻫﻤﺎﻥ ﻣﺎﻩ ﺑﻪ ﺷﻜﻞ ﻣﺠﻠﻪ ﻣﺎﻫﺎﻧﻪ ﻣﻨﺘﺸﺮ ﻣﻰ ﺷﺪ ‪ .‬ﺑﺮ ﺭﻭﻯ ﻫﻢ ﺳﻰ ﺷﻤﺎﺭﻩ ﭼﺎﭖ‬
‫ﺷﺪ ‪.‬‬
‫‪ -4‬ﺳﺎﻟﻨﺎﻣﻪ ‪ ،‬ﺳﺎﻟﻨﺎﻣﻪ ﭘﮋﻭﻫﺎﺩ ﺍﺳﻔﻨﺪ ‪ 1324‬ﻭ ‪ 1325‬ﻭ ﺳﺎﻟﻨﺎﻣﻪ ﺳﭙﻬﺮ ﺳﺎﻟﻬﺎﻯ ‪ 1328 – 1327 – 1326‬ﺑﻪ ﭼﺎﭖ ﺭﺳﻴﺪ ‪.‬‬

‫ﻭ ﻧﺸﺮﻳﺎﺕ ﺩﻳﮕﺮ ‪ ،‬ﻧﺎﻣﻪ ﻣﺎﻫﺎﻧﻪ ﻫﻤﺒﺴﺘﮕﻰ ‪ ،‬ﺭﻭﺯﻧﺎﻣﻪ ﺷﺎﻫﺮﺍﻩ ‪ ،‬ﺳﺨﻨﺮﺍﻧﻰ ﻫﺎﻯ ﻫﻔﺘﮕﻰ ‪ ،‬ﺭﻭﺯﻧﺎﻣﻪ ﭘﺎﻛﺮﺍﻩ ‪ ،‬ﻣﻬﻨﺎﻣﻪ ﻓﺮﻭﺯﺍ ﺑﻬﺎﺭﻧﺎﻣﻪ ‪ ،‬ﺁﻏﺎﺯ ﭘﻴﺮﻭﺯﻯ ‪ ،‬ﭘﻴﺎﻡ‬
‫ﭘﻴﺮﻭﺯﻯ ﻭ ﮔﺎﻣﻬﺎﻯ ﭘﻴﺮﻭﺯﻯ‬

‫ﻛﺸﺘﻪ ﺷﺪﻥ ﻛﺴﺮﻭﻯ‬

‫ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﻛﺴﺮﻭﻯ ﺑﻮﻳﮋﻩ ﺩﺭ ﺯﻣﻴﻨﻪ ﻣﺴﺎﺋﻞ ﺩﻳﻨﻰ ‪ ،‬ﺧﺸﻢ ﻣﺬﻫﺒﻴﻮﻥ ﺭﺍ ﺑﻪ ﺷﺪﺕ ﺑﺮﻣﻰ ﺍﻧﮕﻴﺨﺖ ‪ .‬ﺁﻳﺎﺕ ﻋﻈﺎﻡ ﻭ ﻣﺮﺍﺟﻪ ﺗﻘﻠﻴﺪ ﺩﺭ ﻧﺠﻒ ﻭ ﻗﻢ ﺑﺎ‬
‫ﺧﺸﻢ ﺑﺴﻴﺎﺭ ﻛﺴﺮﻭﻯ ﺭﺍ ﺯﻳﺮ ﺗﻴﻎ ﺣﻤﻠﻪ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﻭ ﻧﻬﺎﻳﺘﺎ ﺑﺎ ﺻﺪﻭﺭ ﻓﺘﻮﻯ ‪ ،‬ﻓﺮﻣﺎﻥ ﻗﺘﻞ ﻭﻯ ﺭﺍ ﺻﺎﺩﺭ ﻣﻰ ﻛﻨﻨﺪ ‪ .‬ﻧﻮﺍﺏ ﺻﻔﻮﻯ ﻛﻪ ﻃﻠﺒﻪ ﺍﻯ ﺍﺳﺖ ﺩﺭ‬
‫ﻧﺠﻒ ﻭ ﺍﺯ ﻣﺮﺍﺟﻊ ﺗﻘﻠﻴﺪ ﺗﺎﺋﻴﺪﻳﻪ ﻻﺯﻡ ﺭﺍ ﺑﺮﺍﻯ ﻛﺸﺘﻦ ﻛﺴﺮﻭﻯ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ‪ ،‬ﺭﺍﻫﻰ ﺗﻬﺮﺍﻥ ﻣﻰ ﺷﻮﺩ ﺗﺎ ﺑﻪ ﻭﻇﻴﻔﻪ ﺷﺮﻋﻰ ﺧﻮﺩ ﻋﻤﻞ ﻛﻨﺪ ‪ .‬ﺩﺭ ﺗﻬﺮﺍﻥ‬
‫ﺷﻴﺦ ﻣﺤﻤﺪ ﺣﺴﻦ ﻃﺎﻟﻘﺎﻧﻰ ‪ ،‬ﺍﻣﺎﻡ ﺟﻤﻌﻪ ﻣﺴﺠﺪ ﻇﻬﻴﺮﺍﻻﺳﻼﻡ ﭘﻮﻝ ﻻﺯﻡ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻭﻯ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ ‪.‬‬

‫ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺩﺭﻫﺸﺘﻢ ﺍﺭﺩﻳﺒﻬﺸﺖ ‪ ، 1324‬ﻧﻮﺍﺏ ﺻﻔﻮﻯ ﺑﻪ ﻫﻤﺮﺍﻩ ﻓﺮﺩﻯ ﺑﻪ ﻧﺎﻡ ﻣﺤﻤﺪ ﺧﻮﺭﺷﻴﺪﻯ ‪ ،‬ﺩﺭ ﭼﻬﺎﺭ ﺭﺍﻩ ﺣﺸﻤﺖ ﺍﻟﺪﻭﻟﻪ ﺑﻪ ﺟﺎﻥ‬
‫ﻛﺴﺮﻭﻯ ﺳﻮﺀﻗﺼﺪ ﻣﻴﻜﻨﻨﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﺣﻤﻠﻪ ﻣﻮﻓﻖ ﺑﻪ ﻛﺸﺘﻦ ﻛﺴﺮﻭﻯ ﻧﻤﻰ ﺷﻮﻧﺪ ‪ .‬ﻛﺴﺮﻭﻯ ﻛﻪ ﻣﺠﺮﻭﺡ ﺷﺪﻩ ﺍﺳﺖ ﺑﻪ ﺑﻴﻤﺎﺭﺳﺘﺎﻥ ﻣﻴﺮﻭﺩ ﻭ ﻧﻮﺍﺏ‬
‫ﺻﻔﻮﻯ ﺩﺳﺘﮕﻴﺮ ﻣﻰ ﺷﻮﺩ ‪ .‬ﭼﻨﺪ ﺭﻭﺯ ﺑﻌﺪ ﻧﻮﺍﺏ ﺑﺎ ﺿﻤﺎﻧﺖ ﺑﺎﺯﺭﮔﺎﻧﻰ ﺑﻪ ﻧﺎﻡ ﺍﺳﻜﻮﺋﻰ ﺍﺯ ﺯﻧﺪﺍﻥ ﺁﺯﺍﺩ ﻣﻰ ﺷﻮﺩ ‪ .‬ﭘﺲ ﺍﺯ ﺁﺯﺍﺩﻯ ﺍﺯ ﺯﻧﺪﺍﻥ ﺑﺎ ﺻﺪﻭﺭ ﺍﻋﻼﻣﻴﻪ‬
‫ﺍﻯ ﺗﺸﻜﻴﻞ ﺟﻤﻌﻴﺖ ﻓﺪﺍﺋﻴﺎﻥ ﺍﺳﻼﻡ ﺭﺍ ﺍﻋﻼﻡ ﻣﻰ ﻛﻨﺪ ‪ .‬ﻫﻤﺰﻣﺎﻥ ﻓﺸﺎﺭ ﺑﻪ ﺩﻭﻟﺖ ﻭﻗﺖ ﺑﺮﺍﻯ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﻛﺘﺎﺏ ﻫﺎﻯ ﻛﺴﺮﻭﻯ ﺍﻓﺰﺍﻳﺶ ﻣﻰ ﻳﺎﺑﺪ‬
‫‪ .‬ﺣﺠﺖ ﺍﻻﺳﻼﻡ ﺣﺎﺝ ﺳﺮﺍﺝ ﺍﻧﺼﺎﺭﻯ ‪ ،‬ﻓﻘﻴﻬﻰ ﺷﻴﺮﺍﺯﻯ ﻭ ﺳﻴﺪ ﻧﻮﺭﺍﻟﺪﻳﻦ ﺷﻴﺮﺍﺯﻯ ﺑﻪ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺗﻬﺮﺍﻥ ﺑﺮ ﻋﻠﻴﻪ ﻛﺴﺮﻭﻯ ﺷﻜﺎﻳﺖ ﻣﻰ ﻛﻨﻨﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ‬
‫ﺳﺎﻝ ﻫﺎ ﺩﺭﺑﺎﺭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺣﻔﻆ ﺭﺍﺑﻄﻪ ﺣﺴﻨﻪ ﺑﺎ ﻣﺮﺍﺟﻊ ﻣﺬﻫﺒﻰ ﺍﺳﺖ ‪ .‬ﺑﺎ ﭘﺸﺘﻴﺒﺎﻧﻰ ﺩﺭﺑﺎﺭ ﺷﻜﺎﻳﺖ ﭘﻴﮕﻴﺮﻯ ﻣﻰ ﺷﻮﺩ ﻭ ﻛﺴﺮﻭﻯ ﺑﺮﺍﻯ ﺭﻭﺯ ﺑﻴﺴﺘﻢ‬
‫ﺍﺳﻔﻨﺪ ‪ 1324‬ﺑﻪ ﺩﺍﺩﺳﺮﺍﻯ ﺗﻬﺮﺍﻥ ﺍﺣﻀﺎﺭ ﻣﻴﺸﻮﺩ ‪ .‬ﻓﺪﺍﺋﻴﺎﻥ ﺍﺳﻼﻡ ﺍﺯ ﺭﻭﺯ ﺩﺍﺩﮔﺎﻩ ﻭﻯ ﺑﺎ ﺧﺒﺮ ﺷﺪﻩ ﻭ ﺗﺼﻤﻴﻢ ﻣﻰ ﮔﻴﺮﻧﺪ ﺗﺎ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﺑﺮﺍﻯ ﺑﺎﺭ ﺩﻭﻡ‬
‫ﺑﻪ ﺟﺎﻥ ﻭﻯ ﺳﻮﺀﻗﺼﺪ ﻛﻨﻨﺪ ‪ 8 .‬ﻧﻔﺮ ﺑﺮﺍﻯ ﺍﻳﻦ ﻋﻤﻠﻴﺎﺕ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﺷﻮﻧﺪ ‪ .‬ﺩﺭ ﺳﺎﻋﺖ ﻧﻪ ﺻﺒﺢ ‪ ،‬ﺯﻣﺎﻧﻰ ﻛﻪ ﺗﻨﻬﺎ ﭼﻨﺪ ﺩﻗﻴﻘﻪ ﺍﺯ ﻭﺭﻭﺩ ﻛﺴﺮﻭﻯ ﺑﻪ ﺍﺗﺎﻕ‬
‫ﺑﺎﺯﺭﺱ ﻧﮕﺬﺷﺘﻪ ﺑﻮﺩ ‪،‬ﻣﻈﻔﺮﻯ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﺍﻣﺎﻣﻰ ﻭﺍﺭﺩ ﺍﺗﺎﻕ ﺷﺪﻩ ﻭ ﺑﻪ ﺳﻤﺖ ﻛﺴﺮﻭﻯ ﻭ ﻫﻤﺮﺍﻩ ﻭﻯ ﺣﺪﺍﺩﭘﻮﺭ ﺗﻴﺮﺍﻧﺪﺍﺯﻯ ﻣﻰ ﻛﻨﻨﺪ ‪ .‬ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻛﻪ ﺍﺯ‬
‫ﻛﺸﺘﻪ ﺷﺪﻥ ﻛﺴﺮﻭﻯ ﺍﻃﻤﻴﻨﺎﻥ ﻳﺎﻓﺘﻨﺪ ‪ ،‬ﺍﷲ ﺍﻛﺒﺮ ﮔﻮﻳﺎﻥ ﺍﺯ ﺍﺗﺎﻕ ﺑﺎﺯﺭﺱ ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﺑﻬﻤﺮﺍﻩ ﺳﺎﻳﺮ ﺍﻋﻀﺎﺀ ﮔﺮﻭﻩ ﺍﺯ ﻛﺎﺥ ﺩﺍﺩﮔﺴﺘﺮﻯ ﻣﻰ ﮔﺮﻳﺰﻧﺪ ‪.‬‬

‫ﭘﺲ ﺍﺯ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﺑﺮﺍﺩﺭﺍﻥ ﺍﻣﺎﻣﻰ ﺩﺳﺘﮕﻴﺮ ﻣﻰ ﺷﻮﻧﺪ ‪ .‬ﻭﻟﻰ ﭼﻨﺪﻯ ﺑﻌﺪ ﺑﺎ ﻓﺸﺎﺭ ﺭﻭﺣﺎﻧﻴﻮﻥ ﻭ ﺣﻤﺎﻳﺖ ﺩﺭﺑﺎﺭ ‪،‬ﻗﺎﺗﻼﻥ ﻛﺴﺮﻭﻯ ﺍﺯ ﺯﻧﺪﺍﻥ ﺁﺯﺍﺩ ﻣﻰ‬
‫ﺷﻮﻧﺪ ‪ .‬ﺟﻨﺎﺯﻩ ﻛﺴﺮﻭﻯ ﻭ ﺣﺪﺍﺩﭘﻮﺭ ﺑﺮﺍﻯ ﺩﻭﺭ ﻣﺎﻧﺪﻥ ﺍﺯ ﺩﺳﺘﺮﺱ ﻣﺮﺗﺠﻌﻴﻦ ﻣﺬﻫﺒﻰ ‪ ،‬ﺗﻮﺳﻂ ﻳﺎﺭﺍﻥ ﻭ ﺩﻭﺳﺘﺎﻧﺸﺎﻥ ﺩﺭ ﻛﻮﻩ ﻫﺎﻯ ﺷﻤﺎﻝ ﺗﻬﺮﺍﻥ ﺩﻓﻦ ﻣﻰ‬
‫ﺷﻮﻧﺪ ‪.‬‬

‫ﺧﺒﺮ ﻛﺸﺘﻪ ﺷﺪﻥ ﻛﺴﺮﻭﻯ ﺩﺭ ﻣﻴﺎﻥ ﻣﺬﻫﺒﻴﻮﻥ ﭼﻨﺎﻥ ﺑﺎ ﺍﺳﺘﻘﺒﺎﻝ ﺭﻭﺑﺮﻭ ﺷﺪ ﻛﻪ ﺍﻳﺖ ﺍﷲ ﺧﻮﺍﻧﺴﺎﺭﻯ ﻛﻪ ﻣﺮﻳﺾ ﺑﻮﺩ ﻭ ﺟﻠﺴﻪ ﺑﺤﺚ ﺧﻮﺩ ﺭﺍ ﺗﻌﻄﻴﻞ‬
‫ﻛﺮﺩﻩ ﺑﻮﺩ ‪ ،‬ﺑﻪ ﻭﺟﺪ ﺁﻣﺪ ﻭ ﺑﻴﻤﺎﺭﻯ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩ ‪ .‬ﺁﺩﻣﻜﺸﺎﻥ » ﻓﺪﺍﺋﻴﺎﻥ ﺍﺳﻼﻡ « ﻗﻬﺮﻣﺎﻧﺎﻥ ﺍﺳﻼﻡ ﺷﺪﻧﺪ ‪.‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﻛﺸﺘﻦ ﻛﺴﺮﻭﻯ ‪ ،‬ﺗﻨﻬﺎ ﻛﺸﺘﻦ ﻳﻚ ﺍﻧﺪﻳﺸﻤﻨﺪ ﻣﺨﺎﻟﻒ ﻧﺒﻮﺩ ‪ .‬ﻛﺸﺘﻦ ﻛﺴﺮﻭﻯ ‪ ،‬ﻛﺸﺘﻦ ﺳﻤﺒﻞ ﺁﺯﺍﺩﻳﺨﻮﺍﻫﻰ ‪ ،‬ﺗﺮﻗﻰ ﻃﻠﺒﻰ ‪ ،‬ﺩﮔﺮﺍﻧﺪﻳﺸﻰ ﻭ ﻧﻮﺍﻧﺪﻳﺸﻰ‬
‫ﺑﻮﺩ ‪.‬‬

‫ﺑﺮﺍﻯ ﺍﻃﻼﻋﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺑﺎﺭﻩ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﺑﻪ ﻣﻨﺎﺑﻊ ﺯﻳﺮ ﻣﺮﺍﺟﻌﻪ ﻛﻨﻴﺪ ‪:‬‬

‫‪ -1‬ﺩﺭﺑﺎﺭﻩ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ‪ /‬ﺩﻛﺘﺮ ﻧﺎﺻﺮ ﭘﺎﻛﺪﺍﻣﻦ ‪ /‬ﻧﺎﻣﻪ ﻛﺎﻧﻮﻥ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﻳﺮﺍﻥ ﺩﺭ ﺗﺒﻌﻴﺪ ﺩﻓﺘﺮ ﺩﻭﻡ ‪1369‬‬

‫‪ -‬ﻗﺘﻞ ﻛﺴﺮﻭﻯ ‪ ،‬ﭼﻨﺪ ﺳﻨﺪ ‪ /‬ﺩﻛﺘﺮ ﻧﺎﺻﺮ ﭘﺎﻛﺪﺍﻣﻦ ‪ /‬ﻧﺸﺮﻳﻪ ﭼﺸﻢ ﺍﻧﺪﺍﺯ ﺷﻤﺎﺭﻩ ‪ 16‬ﺑﻬﺎﺭ ‪1375‬‬

‫ﻗﺘﻞ ﻛﺴﺮﻭﻯ‬
‫ﭼﻨﺪ ﺳﻨﺪ‬

‫ﻧﺎﺻﺮ ﭘﺎﻛﺪﺍﻣﻦ‬

‫ﺩﺭ ﻫﺸﺖ ﺍﺭﺩﻳﺒﻬﺸﺖ ‪ ،1324‬ﺑﻪ ﺯﻧﺪﮔﻰ ﺍﺣﻤﺪ ﻛﺴﺮﻭﻯ ﺳﻮﺀﻗﺼﺪ ﺷﺪ‪ .‬ﺳﻮﺀﻗﺼﺪﻛﻨﻨﺪﮔﺎﻥ ﻧﻮﺍﺏ ﺻﻔﻮﻯ ﻭ ﺍﺣﻤﺪ ﺧﻮﺭﺷﻴﺪﻯ ﺑﻮﺩﻧﺪ‪ .‬ﻧﻮﺍﺏ‬
‫ﺻﻔﻮﻯ ﺍﺯ ﭘﺸﺖ ﺳﺮ ﺑﻪ ﻛﺴﺮﻭﻯ ﺩﻭ ﺑﺎﺭ ﺗﻴﺮﺍﻧﺪﺍﺯﻯ ﻛﺮﺩ ﻭ ﺳﭙﺲ ﺑﺎ ﻛﺎﺭﺩ ﺑﻪ ﺍﻭ ﺣﻤﻠﻪ ﺁﻭﺭﺩ ﻭ ﻭﻯ ﺭﺍ ﺑﻪ ﺳﺨﺘﻰ ﺯﺧﻤﻰ ﻛﺮﺩ‪.‬‬
‫ﺩﺭ ‪ 20‬ﺍﺳﻔﻨﺪ ﻫﻤﺎﻥ ﺳﺎﻝ ﺯﻣﺎﻧﻰ ﻛﻪ ﺑﺎﺯﭘﺮﺱ ﺷﻌﺒﻪ ﻫﻔﺖ ﺩﺍﺩﺳﺮﺍﻯ ﺗﻬﺮﺍﻥ‪ ،‬ﺑﻠﻴﻎ‪ ،‬ﻛﻪ ﺭﺳﻴﺪﮔﻰ ﺑﻪ ﺷﻜﺎﻳﺖ ﻋﻠﻴﻪ ﻛﺴﺮﻭﻯ ﺭﺍ ﺑﺮﻋﻬﺪﻩ ﺩﺍﺷﺖ‪،‬‬
‫ﻭﻯ ﺭﺍ ﺑﻪ ﺑﺎﺯﭘﺮﺳﻰ ﺑﻪ ﻛﺎﺥ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩ‪ ،‬ﮔﺮﻭﻫﻰ ﺍﺯ ﺟﻤﻠﻪ ﺩﻭ ﺑﺮﺍﺩﺭ‪ ،‬ﺳﻴﺪﺣﺴﻴﻦ ﻭ ﺳﻴﺪﻋﻠﻰ ﺍﻣﺎﻣﻰ ﺑﻪ ﺩﻓﺘﺮ ﺑﻠﻴﻎ ﺭﻳﺨﺘﻨﺪ ﻭ ﻛﺴﺮﻭﻯ ﻭ‬
‫ﻣﻨﺸﻰ ﻭﻯ ﺣﺪﺍﺩﭘﻮﺭ ﺭﺍ ﻛﺸﺘﻨﺪ )ﺩﺭﺑﺎﺭﺓ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﻧﮕﺎﻩ ﻛﻨﻴﺪ ﺑﻪ ﺩﻭ ﻧﻮﺷﺘﻪ ﺍﺯ ﻫﻤﻴﻦ ﻗﻠﻢ ﺩﺭ ﻧﺎﻣﻪ ﻛﺎﻧﻮﻥ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﻳﺮﺍﻥ ﺩﺭ ﺗﺒﻌﻴﺪ‪ ،‬ﺩﻓﺘﺮ‬
‫ﺩﻭﻡ‪ ،‬ﻣﺎﺭﺱ ‪ ،1990‬ﺹ‪ ،179-213 .‬ﻭ ﺩﻓﺘﺮ ﭼﻬﺎﺭﻡ‪ ،‬ﺁﻭﺭﻳﻞ ‪ ،1994‬ﺹ‪ .(107-127 .‬ﺑﺮﺧﻰ ﻣﻄﺎﻟﺒﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻯ‬
‫ﺍﻃﻼﻋﺎﺕ‪ ،‬ﺭﻫﺒﺮ‪) ،‬ﺍﺭﮔﺎﻥ ﺣﺰﺏ ﺗﻮﺩﻩ ﺍﻳﺮﺍﻥ(‪ ،‬ﻭ ﺍﻳﺮﺍﻥ ﻣﺎ )ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺭﻭﺯﻧﺎﻣﻪﺍﻯ ﺁﺯﺍﺩﻯﻃﻠﺐ ﻭ ﺗﺮﻗﻴﺨﻮﺍﻩ ﻭ ﺑﻬﺮﻩﻣﻨﺪ ﺍﺯ ﻳﺎﺭﻯ ﺭﻭﺷﻨﻔﻜﺮﺍﻥ ﻭ‬
‫ﻧﻮﻳﺴﻨﺪﮔﺎﻧﻰ ﺑﺎ ﻣﻮﺍﺿﻊ ﭼﭗ ﻭ ﻫﻤﻜﺎﺭﺍﻧﻰ ﺍﺯ ﺍﻋﻀﺎﻯ ﺣﺰﺏ ﺗﻮﺩﻩ(‪ ،‬ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻔﺤﺎﺕ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﻣﺪﺍﺭﻙ ‪ 1‬ﺗﺎ ‪ 5‬ﺩﺭﺑﺎﺭﻩ ﺳﻮﺀﻗﺼﺪ ﻧﺎﻓﺮﺟﺎﻡ ‪ 8‬ﺍﺭﺩﻳﺒﻬﺸﺖ ﺍﺳﺖ‪ .‬ﻣﺪﺭﻙ ﺍﻭﻝ ﺷﺮﺡ ﻭﺍﻗﻌﻪ ﺍﺳﺖ ﺩﺭ ﺍﻃﻼﻋﺎﺕ ﻫﻤﺎﻧﺮﻭﺯ‪ .‬ﺩﺭ ﻣﺪﺭﻙ ﺩﻭﻡ ﻫﻤﻴﻦ‬
‫ﻭﺍﻗﻌﻪ ﺭﺍ ﺑﻪ ﻧﻘﻞ ﺍﺯ ﻛﺴﺮﻭﻯ ﻣﻰﺧﻮﺍﻧﻴﻢ‪ .‬ﺭﻭﺯﻧﺎﻣﻪ ﺭﻫﺒﺮ ﻳﻜﻰ ﺍﺯ ﻫﻤﻜﺎﺭﺍﻥ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺑﻴﻤﺎﺭﺳﺘﺎﻥ ﺑﺮﺍﻯ ﺩﻳﺪﺍﺭ ﻛﺴﺮﻭﻯ ﻣﻰﻓﺮﺳﺘﺪ‪ .‬ﺑﻪ ﮔﻔﺘﻪ ﺍﻳﻦ‬
‫ﻫﻤﻜﺎﺭ‪ ،‬ﺷﺮﺣﻰ ﻛﻪ ﺩﺭ ﺭﻫﺒﺮ ﭼﺎﭖ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﻰ ﻛﻢ ﻭ ﻛﺎﺳﺖ ﻭ ﺑﺎ ﺍﻟﻔﺎﻅ ﺧﻮﺩ ﻛﺴﺮﻭﻯ ﺟﺮﻳﺎﻥ ﺳﻮﺀﻗﺼﺪ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ‪ .‬ﻣﻰﺗﻮﺍﻥ ﺍﻳﻦ ﺩﻭ ﻣﺘﻦ ﺭﺍ‬
‫ﺭﻭﺍﻳﺖ ﻛﺴﺮﻭﻯ ﺩﺍﻧﺴﺖ؟ ﻣﺪﺭﻙ ‪ ،3‬ﻧﺎﻣﻪ ﻛﺴﺮﻭﻯ ﺍﺳﺖ ﺑﻪ ﺭﻭﺯﻧﺎﻣﻪ ﺭﻫﺒﺮ‪” :‬ﺩﻭ ﮔﻠﻮﻟﺔ ﭘﻴﺎﭘﻰ ﻭ ‪ 9‬ﺯﺧﻢ ﭼﺎﻗﻮ ﺑﻪ ﺗﻨﻢ ﺧﻮﺭﺩ“‪ .‬ﺭﺋﻴﺲ ﺷﻬﺮﺑﺎﻧﻰ ﺑﻪ‬
‫ﻋﻴﺎﺩﺕ ﻣﻰﺭﻭﺩ ﻭ ﻣﻰﮔﻮﻳﺪ ﻛﻪ ”ﺍﺯ ﺩﻳﺮﻭﺯ ﺧﻮﺩ ﺍﻳﺸﺎﻥ ﭘﺮﻭﻧﺪﻩ ﺭﺍ ﺯﻳﺮ ﻧﻈﺮ ﮔﺮﻓﺘﻪﺍﻧﺪ“‪ .‬ﺍﻳﻦ ﻧﺎﻣﻪ ﭘﺲ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﮔﺰﺍﺭﺵ ﺷﻬﺮﺑﺎﻧﻰ )‪ 12‬ﺍﺭﺩﻳﺒﻬﺸﺖ(‬
‫ﻻ ﺑﺎ ﺗﺎﺧﻴﺮ ﺩﺭ ﺭﻫﺒﺮ ﺑﻪ ﭼﺎﭖ ﺭﺳﻴﺪﻩ ﺍﺳﺖ )‪ 15‬ﺍﺭﺩﻳﺒﻬﺸﺖ(‪ .‬ﻣﺪﺭﻙ ‪ ،4‬ﺳﻮﺀﻗﺼﺪ ﺍﺳﺖ ﺑﻪ ﺭﻭﺍﻳﺖ ﺷﻬﺮﺑﺎﻧﻰ ﺑﺎ ﭼﻨﺪ ﺭﻭﺯ‬
‫ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﻭ ﺍﺣﺘﻤﺎ ﹰ‬
‫ﺗﺎﺧﻴﺮ‪ .‬ﺍﻳﻦ ﺭﻭﺍﻳﺖ ﺑﻜﻠﻰ ﺑﺎ ﺁﻥ ﺭﻭﺍﻳﺖ ﭘﻴﺸﻴﻦ ﻣﻐﺎﻳﺮ ﻭ ﻣﺘﻀﺎﺩ ﺍﺳﺖ؛ ﺍﻫﻞ ﻣﺤﻞ ﺷﻬﺎﺩﺕ ﻣﻰﺩﻫﻨﺪ ﻛﻪ ﺍﺳﻠﺤﻪ ﺩﺭ ﺩﺳﺖ ﺁﻗﺎﻯ ﻛﺴﺮﻭﻯ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻫﺮ ﭼﻨﺪ ﻛﻪ ”ﭘﺲ ﺍﺯ ﻋﺴﻜﺒﺮﺩﺍﺭﻯ ﭼﻨﻴﻦ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ ]ﺷﺪﻩ[ ﺟﺮﺍﺣﺖ ﻭﺍﺭﺩﻩ ﺑﺮ ﭘﺸﺖ ﺁﻗﺎﻯ ﻛﺴﺮﻭﻯ ﺩﺭ ﺍﺛﺮ ﺍﺻﺎﺑﺖ ﮔﻠﻮﻟﻪ ﺍﺳﺖ“‪ .‬ﭘﺲ ﻛﺴﺮﻭﻯ‬
‫ﺧﻮﺩ ﺑﺮ ﭘﺸﺖ ﺧﻮﺩ ﺗﻴﺮ ﺍﻧﺪﺍﺧﺘﻪ ﺍﺳﺖ! ﺩﺍﺩﺳﺮﺍﻯ ﻧﻈﺎﻣﻰ ﻗﺮﺍﺭ ﺁﺯﺍﺩﻯ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻗﻴﺪ ﻛﻔﺎﻟﺖ ﺻﺎﺩﺭ ﻣﻰﻛﻨﺪ ﻭ ﻣﻰﻧﻮﻳﺴﺪ‪” :‬ﻗﻀﻴﻪ ﺗﺤﺖ ﺗﻌﻘﻴﺐ‬
‫ﺍﺳﺖ‪ !“.‬ﻣﺪﺭﻙ ‪ ،5‬ﻧﻮﺷﺘﻪ ﻛﺴﺮﻭﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻧﺎﻣﻪﺍﻯ ﺑﻪ ﺍﻳﺮﺍﻥ ﻣﺎ ﺑﻪ ﺗﺤﺮﻳﻒ ﻭﻗﺎﻳﻊ ﻭ ﻗﻠﺐ ﺣﻘﺎﻳﻖ ﺍﺯ ﺳﻮﻯ ﺷﻬﺮﺑﺎﻧﻰ ﺍﻋﺘﺮﺍﺽ ﻣﻰﻛﻨﺪ!‬
‫ﺳﻪ ﻣﺪﺭﻙ ﺑﻌﺪﻯ ﺩﺭﺑﺎﺭﻩ ﺳﺎﺑﻘﻪ ﭘﺮﻭﻧﺪﻩ ﻛﺴﺮﻭﻯ ﺍﺳﺖ‪ :‬ﻭﻯ ﺧﻮﺩ ﻃﻰ ﻧﺎﻣﻪﺍﻯ ﺳﺎﺑﻘﻪ ﻛﺎﺭ ﺭﺍ ﻣﻰﻧﻮﻳﺴﺪ‪ .‬ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺩﻭﺍﺯﺩﻩ ﺭﻭﺯ ﭘﻴﺶ ﺍﺯ ﻗﺘﻞ‬
‫ﻛﺴﺮﻭﻯ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﻭ ﭼﻪ ﺑﺴﺎ ﺁﺧﺮﻳﻦ ﻧﻮﺷﺘﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ‪ ،‬ﺍﺯ ﻭﻯ ﺑﻪ ﭼﺎﭖ ﺭﺳﻴﺪﻩ ﺍﺳﺖ )ﻣﺪﺭﻙ ‪ .(6‬ﭘﺎﻳﻪﮔﺬﺍﺭ ﺍﻳﻦ ﭘﺮﻭﻧﺪﻩ‬
‫ﻣﺤﺴﻦ ﺻﺪﺭ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺯﻣﺎﻥ ﻭﺯﺍﺭﺕ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺧﻮﺩ )ﺧﺮﺩﺍﺩ ـ ﺍﺳﻔﻨﺪ ‪ ،1322‬ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺣﻀﻮﺭ ﺁﻳﺖﺍﻟﻠـﻪ ﻗﻤﻰ ﺩﺭ ﺗﻬﺮﺍﻥ( ﭼﻨﻴﻦ ﻛﺮﺩ‪ .‬ﻫﻤﻮ‬
‫ﺯﻣﺎﻧﻰ ﻛﻪ ﻧﺨﺴﺖ ﻭﺯﻳﺮ ﺷﺪ )‪ 29‬ﻣﻬﺮ ـ ‪ 15‬ﺧﺮﺩﺍﺩ ‪ (1324‬ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﭘﺮﻭﻧﺪﻩ ﺧﺎﺭﺝ ﺍﺯ ﻧﻮﺑﺖ ﺭﺳﻴﺪﮔﻰ ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺍﻭﺍﺧﺮ ﺁﺫﺭ‪،‬‬
‫ﮔﺮﻭﻫﻰ ﻛﺴﺮﻭﻯ ﺭﺍ ﺑﻪ ﻗﺮﺁﻥﺳﻮﺯﻯ ﻣﺘﻬﻢ ﻛﺮﺩﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﺑﺮ ﺿﺪ ﺍﻭ ﺑﺸﻮﺭﺍﻧﻨﺪ‪ ).‬ﻣﺪﺭﻙ ‪ ( 7‬ﻛﺴﺮﻭﻯ ﻭ ﻳﺎﺭﺍﻧﺶ‪ ،‬ﺷﻬﺮﺑﺎﻧﻰ ﻭ ﻓﺮﻣﺎﻧﺪﺍﺭ ﻧﻈﺎﻣﻰ ﺭﺍ‬
‫)‪ 12‬ﺁﺑﺎﻥ ـ ‪ 7‬ﺑﻬﻤﻦ ‪ (1324‬ﭘﺮﻭﻧﺪﻩ ﺭﺍ ﺧﺎﺭﺝ ﺍﺯ ﻧﻮﺑﺖ ﺭﺳﻴﺪﮔﻰ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺁﮔﺎﻫﻰ ﻣﻰﺩﻫﻨﺪ ﺍﻣﺎ ﻫﻴﭻ ﻧﻤﻰﻛﻨﻨﺪ‪ .‬ﺩﺭ ﻛﺎﺑﻴﻨﻪ ﺣﻜﻴﻤﻰ‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺩﻭ ﻣﺪﺭﻙ ﺑﻌﺪﻯ ﻣﻘﺎﻻﺗﻰ ﺍﺳﺖ ﻛﻪ ﭘﺲ ﺍﺯ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺎ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻭ ﺳﺎﺑﻘﻪ ﺍﻣﺮ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ‪ .‬ﻣﺪﺭﻙ ‪ 8‬ﺧﻼﺻﻪ ﻧﺴﺒﺘ ﹰﺎ‬
‫ﺩﻗﻴﻘﻰ ﺍﺳﺖ ﺍﺯ ﻣﺤﺘﻮﻳﺎﺕ ﭘﺮﻭﻧﺪﻩ ﻛﺴﺮﻭﻯ ﻭ ﻣﺪﺭﻙ ‪ 9‬ﭼﮕﻮﻧﮕﻰ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﻭ ﺣﺪﺍﺩﭘﻮﺭ ﺭﺍ ﺷﺮﺡ ﻣﻰﺩﻫﺪ‪ .‬ﺑﻪ ﻗﻠﻢ ﻳﻜﻰ ﺍﺯ ﻫﻤﻜﺎﺭﺍﻥ ﺍﻳﺮﺍﻥ ﻣﺎ ﻛﻪ‬
‫ﻫﺮﻣﺰ ﺍﻣﻀﺎﺀ ﻣﻰﻛﻨﺪ ﻭ ﭼﻪ ﺑﺴﺎ ﻫﻤﺎﻥ ﻣﺤﻤﻮﺩ ﻫﺮﻣﺰ‪ ،‬ﻭﻛﻴﻞ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﻫﻤﻜﺎﺭﺍﻥ ﺭﻭﺯﻧﺎﻣﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﻮﺩ ﻭ ﺍﺯ ﺍﻋﻀﺎﻯ ﺣﺰﺏ ﺗﻮﺩﻩ‪ .‬ﺩﻭ‬
‫ﻣﺪﺭﻙ ﺩﻳﮕﺮ ) ﻣﺪﺭﻙ ‪ 10‬ﻭ ‪ ( 11‬ﻧﻴﺰ ﻫﺮ ﺩﻭ ﺍﺯ ﻫﻤﺎﻥ ﺭﻭﺯﻧﺎﻣﻪ ﺍﺳﺖ‪ .‬ﻣﺪﺭﻙ ‪ 11‬ﺑﻪ ﺍﺩﻋﺎﻫﺎﻯ ﻣﻘﺎﻣﺎﺕ ﺍﻧﺘﻈﺎﻣﻰ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﺪ ﻛﻪ ﻣﻰﮔﻮﻳﻨﺪ ﺍﻳﻦ‬
‫ﺑﺎﺭ ﻧﻴﺰ ﻛﺴﺮﻭﻯ ﻭ ﺣﺪﺍﺩﭘﻮﺭ ﻗﺮﺑﺎﻧﻰ ﺗﻴﺮﻫﺎﻯ ﺧﻄﺎﺭﻓﺘﻪ ﺧﻮﺩ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻣﻰﺩﺍﻧﻴﻢ ﻛﻪ ﺑﺎﻻﺧﺮﻩ ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﺩﺭﻭﻍ ﻧﻨﮕﻴﻦ ﺍﺳﺖ ﻛﻪ ﺩﺍﺩﮔﺴﺘﺮﻯ ﻗﺎﺗﻼﻥ‬
‫ﺭﺍ ﺗﺒﺮﺋﻪ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺁﺧﺮﻳﻦ ﻣﺪﺭﻙ‪ ،‬ﻣﻘﺎﻟﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﻣﺎﻫﻨﺎﻣﻪ ﺳﺨﻦ ﺩﺭﺑﺎﺭﺓ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﺍﻧﺘﺸﺎﺭ ﺩﺍﺩ‪.‬‬
‫ﺍﺯ ﺁﻥ ﭘﺲ ﺧﺎﻣﻮﺷﻰ ﺷﮕﻔﺖﺍﻧﮕﻴﺰﻯ ﺍﺳﺖ ﺩﺭﺑﺎﺭﺓ ﻗﺘﻞ ﻭ ﭘﻴﮕﻴﺮﻯ ﺁﻥ ﻭ ﻧﺨﺴﺘﻴﻦ ﻛﻨﮕﺮﻩ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﻳﺮﺍﻥ ﻫﻢ ﻛﻪ ﺩﺭ ﺧﺎﻧﻪ ﻓﺮﻫﻨﮓ ﺷﻮﺭﻭﻯ‬
‫ﺑﺮﮔﺰﺍﺭ ﺷﺪ ﺍﺯ ﺍﻳﻦ ﻗﺘﻞ ﺑﻪ ﺳﻜﻮﺕ ﮔﺬﺷﺖ )‪ 3‬ﺗﺎ ‪ 5‬ﺗﻴﺮ ‪ .(1325‬ﺳﻜﻮﺗﻰ ﻛﻪ ﺩﺭ ﻛﻤﺎﻝ ﺷﺮﻣﻨﺪﮔﻰ‪ ،‬ﺳﺎﻟﻬﺎﺳﺖ ﺍﺩﺍﻣﻪ ﻣﻰﻳﺎﺑﺪ‪ .‬ﻧﻪ ﻳﺎﺩﻯ ﺍﺯ ﻣﺮﺩﻯ ﻛﻪ‬
‫ﺳﺮ ﺩﺭ ﺭﺍﻩ ﻗﻠﻢ ﻭ ﻋﻘﻴﺪﻩ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ‪ ،‬ﻧﻪ ﻓﺮﻳﺎﺩﻯ‪ ،‬ﻧﻪ ﺩﺍﺩﻯ ﻭ ﻧﻪ ﺩﺍﺩﺧﻮﺍﻫﻰ‪.‬‬
‫ﺯﻣﺎﻥ ﺩﺍﺩﺧﻮﺍﻫﻰ‪ ،‬ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎﺳﺖ‪ .‬ﭘﺮﻭﻧﺪﻩﺍﻯ ﭼﻮﻥ ﭘﺮﻭﻧﺪﻩ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﻫﺮﮔﺰ ﺑﺴﺘﻪ ﻧﻤﻰﺷﻮﺩ‪ .‬ﻣﮕﺮ ﻧﻪ ﺍﻳﻨﺴﺖ ﻛﻪ ﻫﻢ ﺍﻛﻨﻮﻥ ﻧﻴﺰ ﺍﻳﻦ ﺯﻣﺎﻥ ﻭ‬
‫ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻳﺎ ﺁﻥ ﻛﺸﻮﺭ ﺟﻬﺎﻥ‪ ،‬ﻛﺴﺎﻧﻰ ﺭﺍ ﺑﻪ ﺍﺗﻬﺎﻡ ﻛﺮﺩﻩﻫﺎ ﻭ ﮔﻔﺘﻪﻫﺎﺷﺎﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﺟﻨﮓ ﺟﻬﺎﻧﻰ ﺩﻭﻡ ﺑﻪ ﻣﻴﺰ ﻣﺤﺎﻛﻤﻪ ﻣﻰﺧﻮﺍﻧﻨﺪ‪ .‬ﻓﺮﺷﺘﻪ‬
‫ﻋﺪﺍﻟﺖ ﺁﻥ ﺩﻭﺭﺍﻥ ﻧﻮﺍﺏ ﺻﻔﻮﻯ ﻭ ﺧﻮﺭﺷﻴﺪﻯ ﺭﺍ ﺑﻪ ﻫﻨﮕﺎﻡ ﺿﺮﺏ ﻭ ﺟﺮﺡ ﻛﺴﺮﻭﻯ ﺩﻧﺒﺎﻝ ﻧﻜﺮﺩ ﻭ ﭘﺲ ﺍﺯ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﻧﻴﺰ ﺑﺮﺍﺩﺭﺍﻥ ﺍﻣﺎﻣﻰ ﻭ ﻳﺎﺭﺍﻥ ﺭﺍ‬
‫ﺁﺯﺍﺩ ﻛﺮﺩ ﻭ ﭼﻨﻴﻦ ﺣﻜﻢ ﺩﺍﺩ ﻛﻪ ﻛﺴﺮﻭﻯ ﻭ ﻫﻤﺮﺍﻫﺶ ﺑﺎ ﮔﻠﻮﻟﻪﻫﺎﻯ ﺧﻄﺎﺭﻓﺘﻪ ﺳﻼﺣﻬﺎﻯ ﺧﻮﻳﺶ ﻛﺸﺘﻪ ﺷﺪﻩﺍﻧﺪ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺳﺎﻟﻬﺎﺳﺖ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺍﺯ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﻫﻤﻪ ﺑﻪ ﺯﻣﺰﻣﻪ ﻣﻰﮔﻔﺘﻨﺪ‪ ،‬ﺑﺰﺭﮔﺎﻥ ﻧﻈﺎﻡ ﻣﺴﺘﻘﺮ ﺑﻪ ﻋﻼﻧﻴﻪ ﻣﻰﮔﻮﻳﻨﺪ ﻭ ﺑﺎﺯ ﻣﻰﮔﻮﻳﻨﺪ‪ :‬ﻗﺘﻞ ﻛﺴﺮﻭﻯ‬
‫ﺑﻪ ﻓﺘﻮﺍﻯ ﺑﺰﺭﮔﺎﻥ ﺷﺮﻉ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻥ ”ﺳﻮﺀﻗﺼﺪ ﻧﺎﻓﺮﺟﺎﻡ“‪ ،‬ﻧﻮﺍﺏ ﺻﻔﻮﻯ ﻣﺠﺮﻯ ﺍﻳﻦ ﻓﺘﻮﺍ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﻗﺎﺗﻞ ﻳﺎ ﻗﺎﺗﻼﻥ ﻛﺴﺮﻭﻯ‬
‫ﺑﺮ ﺍﺳﺎﺱ ﻫﻤﻴﻦ ﻓﺘﻮﺍ ﻋﻤﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻛﻨﻮﻥ ﺑﻪ ﺍﻳﻦ ﻫﺮ ﺩﻭ ﺍﻗﺪﺍﻡ ﻓﺨﺮ ﻣﻰﻓﺮﻭﺷﻨﺪ ﻭ ﻧﺎﻡ ﺁﻣﺮﺍﻥ ﻭ ﻋﺎﻣﻼﻥ ﺭﺍ ﺑﻪ ﺑﺰﺭﮔﻰ ﻭ ﻧﻴﻜﻰ ﻳﺎﺩ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﮔﺮ‬
‫ﺍﺩﻋﺎﻫﺎﻯ ﺍﻳﻨﺎﻥ ﺻﺪﻕ ﺍﺳﺖ ﭘﺲ ﺁﻥ ﺭﺃﻯ ﺩﺍﺩﮔﺎﻩ ﭼﻴﺴﺖ؟ ﺍﮔﺮ ﺣﻜﻢ ﺩﺍﺩﮔﺎﻩ ﺑﺮ ﺣﻖ ﺍﺳﺖ ﭘﺲ ﺍﻳﻦ ﻣﺒﺎﻫﺎﺕ ﻧﻮﺍﺏ ﺻﻔﻮﻯ ﻭ ﻳﺎﺭﺍﻥ ﻭ ﻫﻤﺮﺍﻫﺎﻧﺶ ﺍﺯ‬
‫ﭼﻪ ﺭﻭﺳﺖ؟‬
‫ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺑﻪ ﻇﻠﻢ ﺗﺎﺭﻳﺦ ﺗﻦ ﻧﺪﻫﻴﻢ‪ :‬ﺁﻥ ﺣﻜﻢ ﺩﺍﺩﮔﺎﻩ‪” ،‬ﺭﺳﺎﻟﺖ“ ﺍﻟﻬﻰ ﻧﻮﺍﺏ ﻭ ﻳﺎﺭﺍﻧﺶ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻛﻨﻮﻥ ﺩﺍﺩﮔﺎﻫﻰ ﺩﻳﮕﺮ ﺑﺎﻳﺪ‪.‬‬
‫ﺷﺎﻳﺴﺘﻪ ﺍﻳﻦ ﻧﺎﻡ‪ ،‬ﺗﺎ ﺑﻨﺸﻴﻨﺪ ﻭ ﺍﻳﻦ ﻧﻨﮓ ﺭﺍ ﺑﺰﺩﺍﻳﺪ‪ :‬ﻓﺨﺮ ﺍﻳﻦ ﻗﺘﻞ ﻛﻪ ﺭﺍﺳﺖ؟ ﺁﻣﺮﺍﻥ ﻛﻪ ﺑﻮﺩﻩﺍﻧﺪ؟ ﻋﺎﻣﻼﻥ ﻛﻴﺴﺘﻨﺪ؟ ﺍﺯ ﻛﺠﺎ ﺁﻣﺪﻧﺪ؟ ﭼﻪ ﻛﺮﺩﻧﺪ؟ ﺑﻪ‬
‫ﻛﺠﺎ ﺭﻓﺘﻨﺪ؟ ﭼﻪ ﻛﺴﺎﻧﻰ ﻧﺨﻮﺍﺳﺘﻨﺪ ﻛﻪ ﺍﺯ ﻫﻤﺎﻥ ﺯﻣﺎﻥ ﺍﺟﺮ ﺧﺪﻣﺖ ﺍﻳﺸﺎﻥ ﺑﻪ ﺩﺭﺳﺘﻰ ﺷﻨﺎﺧﺘﻪ ﺷﻮﺩ؟ ﺍﻳﻦ ﭘﺮﺳﺸﻬﺎ ﻫﻤﭽﻨﺎﻥ ﺍﻣﺮﻭﺯﻯ ﺍﺳﺖ ﻭ‬
‫ﻫﻤﭽﻨﺎﻥ ﻧﻴﺰ ﺍﻣﺮﻭﺯﻯ ﻣﻰﻣﺎﻧﺪ ﺗﺎ ﺯﻣﺎﻧﻰ ﻛﻪ ﻧﺪﺍﻧﻴﻢ ﭼﻪ ﻛﺲ ﻳﺎ ﻛﺴﺎﻧﻰ ﻛﺴﺮﻭﻯ ﺭﺍ ﻛﺸﺘﻨﺪ؟‬
‫ﺍﻳﻦ ﺍﻣﺮﻯ ﺳﺘﺮﮒ ﺍﺳﺖ ﻭ ﺧﺪﺷﻪﺍﻯ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺑﻪ ﻣﻔﺎﻫﻴﻢ ﻧﺨﺴﺘﻴﻦ ﻭ ﭘﺎﻳﻪﺍﻯ ﻛﻪ ﺍﺣﺘﺮﺍﻡ ﻭ ﺭﻋﺎﻳﺖ ﺁﻧﻬﺎ ﻣﻰﺑﺎﻳﺪ ﺳﻨﮓ ﺑﻨﺎﻯ ﻫﺮ ﺟﺎﻣﻌﻪ‬
‫ﻣﺘﻤﺪﻧﻰ ﺑﺎﺷﺪ ﻭﺍﺭﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ﺟﺒﺮﺍﻥ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺷﺪ ﻣﮕﺮ ﺑﺎ ﺗﺠﺪﻳﺪ ﻣﺤﻜﻤﻪ ﻗﺘﻞ ﻛﺴﺮﻭﻯ‪.‬‬
‫ﻗﺘﻞ ﻧﻮﻳﺴﻨﺪﻩ‪ ،‬ﻗﺘﻞ ﻓﺮﻫﻨﮓ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻗﺘﻞ ﻓﺮﻫﻨﮓ ﺍﻓﺘﺨﺎﺭ ﺍﺳﺖ ﻭ ﻳﺎ ﮔﺎﻣﻰ ﺍﺳﺖ ﺩﺭ ﺭﺍﻩ ﺍﺟﺮﺍﻯ ﺣﻜﻤﻰ ﺍﻟﻬﻰ‪ ،‬ﭘﺲ ﺍﻳﻦ ﺍﻓﺘﺨﺎﺭ ﺻﻮﺍﺏﺁﻓﺮﻳﻦ‬
‫ﺭﺍ ﺍﺯ ﻋﺎﻣﻼﻥ ﻭ ﺁﻣﺮﺍﻥ ﻭ ﺣﺎﻣﻴﺎﻥ ﺍﻳﻦ ﻗﺘﻞ ﻧﮕﻴﺮﻳﻢ‪ .‬ﺍﻳﻦ ﻓﺨﺮ ﺍﻳﺸﺎﻥ ﺭﺍ ﺍﺭﺯﺍﻧﻰ ﺑﺎﺩ! ﭘﺲ ﺩﺍﺩﺭﺳﻰ ﺑﺎﻳﺪ ﺗﺎ ﺭﻭﺷﻦ ﻛﻨﺪ ﻛﻪ ﻛﺴﺮﻭﻯ ﺭﺍ ﭼﻪ ﻛﺲ ﻭ‬
‫ﻛﺴﺎﻧﻰ ﻛﺸﺘﻨﺪ‪.‬‬
‫ﭘﺮﻭﻧﺪﻩ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﻫﻤﭽﻨﺎﻥ ﮔﺸﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻪ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﺳﺘﻘﺮﺍﺭ ﺟﺎﻣﻌﻪﺍﻯ ﺑﺮ ﭘﺎﻳﻪ ﻋﺪﻝ ﻭ ﺩﺍﺩ ﻭ ﺁﺯﺍﺩﻯ ﻭ ﺑﺮﺍﺑﺮﻯ ﺭﺍ ﺩﺭ ﺍﻳﺮﺍﻥ ﺧﻮﺍﻫﺎﻧﻨﺪ‬
‫ﻣﻰﺑﺎﻳﺪ ﺭﺳﻴﺪﮔﻰ ﻣﺠﺪﺩ ﺑﻪ ﭘﺮﻭﻧﺪﻩ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﺭﺍ ﺧﻮﺍﺳﺘﺎﺭ ﺷﻮﻧﺪ‪ .‬ﺗﺎ ﺍﻳﻦ ﻇﻠﻢ ﺑﺰﺭﮒ ﺑﺮﺟﺎﺳﺖ ﻛﺠﺎ ﻣﻰﺗﻮﺍﻥ ﺍﺯ ﺩﺍﺩ ﻭ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺳﺨﻦ ﮔﻔﺖ!‬
‫ﭼﺸﻢﺍﻧﺪﺍﺯ‪ ،‬ﺷﻤﺎﺭﻩ ‪ ،16‬ﭘﺎﺭﻳﺲ‪ ،‬ﺑﻬﺎﺭ ‪1375‬‬

‫ﻗﺘﻞ ﻛﺴﺮﻭﻯ ‪ /‬ﺩﻛﺘﺮ ﻧﺎﺻﺮ ﭘﺎﻛﺪﺍﻣﻦ ‪ /‬ﭼﺎﭖ ﺍﻭﻝ ﺯﻣﺴﺘﺎﻥ ‪ 1377‬ﻧﺸﺮ ﺍﻓﺴﺎﻧﻪ – ﺳﻮﺋﺪ‬ ‫‪-‬‬

‫ﻗﺘﻞ ﻛﺴﺮﻭﻯ ‪ /‬ﺩﻛﺘﺮ ﻧﺎﺻﺮ ﭘﺎﻛﺪﺍﻣﻦ ‪ /‬ﭼﺎﭖ ﺍﻭﻝ ﺯﻣﺴﺘﺎﻥ ‪ 1377‬ﻧﺸﺮ ﺍﻓﺴﺎﻧﻪ – ﺳﻮﺋﺪ‬

‫ﻗﺘﻞ ﻛﺴﺮﻭﻯ ‪ /‬ﺩﻛﺘﺮ ﻧﺎﺻﺮ ﭘﺎﻛﺪﺍﻣﻦ ‪ /‬ﭼﺎﭖ ﺩﻭﻡ ﭘﺎﺋﻴﺰ ‪ 1380‬ﻧﺸﺮ ﻓﺮﻭﻍ – ﺁﻟﻤﺎﻥ‬ ‫‪-‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫‪ -‬ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﻫﮋﻳﺮ ﺩﺭ ﺟﻠﺴﻪ ﻫﻴﺌﺖ ﻭﺯﻳﺮﺍﻥ ﺧﻮﺍﺳﺘﺎﺭ ﺁﺯﺍﺩﻯ ﻗﺎﺗﻞ ﻛـﺴﺮﻭﻯ‬

‫ﺷﺪ‪ /‬ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﺍﻳﺮﺝ ﺍﺳﻜﻨﺪﺭﻯ‬

‫ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﻫﮋﻳﺮ ﺩﺭ ﺟﻠﺴﻪ ﻫﻴﺌﺖ ﻭﺯﻳﺮﺍﻥ ﺧﻮﺍﺳﺘﺎﺭ ﺁﺯﺍﺩﻯ ﻗﺎﺗﻞ ﻛﺴﺮﻭﻯ ﺷﺪ‬

‫ﺍﺯ ﺧﺎﻃﺮﺍﺕ ﺍﻳﺮﺝ ﺍﺳﻜﻨﺪﺭﻯ‬

‫ﺍﻳﺮﺝ ﺍﺳﻜﻨﺪﺭﻯ‪ ،‬ﻳﻜﻰ ﺍﺯ ﺭﻫﺒﺮﺍﻥ ﺣﺰﺏ ﺗﻮﺩﻩ ﻛﻪ ﺩﺭ ﻛﺎﺑﻴﻨﻪ ﺍﺋﺘﻼﻓﻰ ﻗﻮﺍﻡﺍﻟﺴﻠﻄﻨﻪ ﻭﺯﺍﺭﺕ ﭘﻴﺸﻪ ﻭ ﻫﻨﺮ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﺩﺍﺷﺖ ﺩﺭ ﺧﺎﻃﺮﺍﺕ ﺧﻮﺩ‬
‫ﻣﻰﮔﻮﻳﺪ‪:‬‬

‫ﻼ ﻗﺎﺗﻞ ﻛﺴﺮﻭﻯ‬
‫”ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﻗﺒﻞ ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﺎ ﻭﺍﺭﺩ ﻛﺎﺑﻴﻨﻪ ﺷﻮﻳﻢ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺩﺭ ﻛﺎﺑﻴﻨﻪ ﺍﺋﺘﻼﻓﻰ ﻗﻮﺍﻡﺍﻟﺴﻠﻄﻨﻪ ﻛﻪ ﻣﺎ ﺷﺮﻛﺖ ﺩﺍﺷﺘﻴﻢ ﻗﺒ ﹰ‬
‫ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻣﺎﻣﻰ ﺗﻮﻗﻴﻒ ﺑﻮﺩ ﻭ ﺷﺒﻰ ﺩﺭ ﺟﻠﺴﻪ ﻫﻴﺌﺖ ﻭﺯﻳﺮﺍﻥ‪ ،‬ﻗﻮﺍﻡﺍﻟﺴﻠﻄﻨﻪ ﺑﻪ ﻋﺎﺩﺕ ﻣﺎﻟﻮﻑ ﻛﺎﻏﺬﻯ ﺩﺭﺁﻭﺭﺩ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩ ﻛﻪ ﺁﻗﺎﻳﺎﻥ ﻋﻠﻤﺎﺀ‬
‫ﻧﻮﺷﺘﻪ ﻭ ﺣﺎﻛﻰ ﺍﺯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺗﻘﺎﺿﺎ ﻛﺮﺩﻩﺍﻧﺪ ﺍﻣﺎﻣﻰ ﺭﺍ ﻛﻪ ﺩﺭ ﺗﻮﻗﻴﻒ ﻣﻰﺑﺎﺷﺪ ﻣﺮﺧﺺ ﻧﻤﺎﻳﻨﺪ‪ .‬ﻟﺬﺍ ﻋﻘﻴﺪﻩ ﺁﻗﺎﻳﺎﻥ ﻭﺯﺭﺍﺀ ﺭﺍ ﻣﻰﭘﺮﺳﻴﺪ‪.‬‬

‫ﻫﮋﻳﺮ ﺑﻼﻓﺎﺻﻠﻪ ﮔﻔﺖ ﺑﻪ ﻋﻘﻴﺪﻩ ﻣﻦ ﺻﺤﻴﺢ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﻣﻮﺍﻓﻘﺖ ﻧﻤﻮﺩ ﻛﻪ ﺍﻳﻦ ﻓﺮﺩ ﺍﺯ ﺯﻧﺪﺍﻥ ﺁﺯﺍﺩ ﺷﻮﺩ‪.‬‬

‫ﻣﻦ ﺍﺟﺎﺯﻩ ﺻﺤﺒﺖ ﺧﻮﺍﺳﺘﻢ ﻭ ﮔﻔﺘﻢ ﺩﺭ ﺭﻭﺯ ﺭﻭﺷﻦ ﻭ ﺩﺭ ﺩﺍﺩﮔﺎﻩ ﻭ ﺑﺎ ﺣﻀﻮﺭ ﻗﺎﺿﻰ ﻭ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﻳﻚ ﺁﺩﻣﻰ ﺭﺍ ﺯﺩﻩ ﻭ ﺑﺎ ﻛﺎﺭﺩ ﺷﻜﻤﺶ ﺭﺍ ﭘﺎﺭﻩ ﻛﺮﺩﻩ‬
‫ﻭ ﻛﺸﺘﻪﺍﻧﺪ‪ .‬ﺣﺎﻻ ﺣﻜﻢ ﺗﻮﻗﻴﻒ ﺍﻳﻦ ﻓﺮﺩ ﺭﺍ ﺩﺍﺩﺳﺘﺎﻥ ﻭ ﻗﺎﺿﻰ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﻣﻦ ﻧﻤﻰﻓﻬﻤﻢ ﻣﺎ ﺩﺭ ﻫﻴﺌﺖ ﻭﺯﻳﺮﺍﻥ ﭼﮕﻮﻧﻪ ﻣﻰﺗﻮﺍﻧﻴﻢ ﺩﺭ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺩﺧﺎﻟﺖ‬
‫ﻛﻨﻴﻢ‪ .‬ﻭﻗﺘﻰ ﻛﺴﻰ ﻳﻚ ﻫﻤﭽﻮ ﺟﺮﻣﻰ ﺭﺍ ﻣﺮﺗﻜﺐ ﺷﺪﻩ‪ ،‬ﻣﻮﺿﻮﻉ ﺑﻪ ﺩﺍﺩﮔﺎﻩ ﺍﺣﺎﻟﻪ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﺭﺳﻴﺪﮔﻰ ﻭ ﻣﺤﺎﻛﻤﻪ ﻣﻰﺷﻮﺩ ﻛﻪ ﻳﺎ ﻗﺮﺍﺭ ﻣﻨﻊ‬
‫ﺗﻌﻘﻴﺐ ﺻﺎﺩﺭ ﻣﻰﺷﻮﺩ ﻭ ﻳﺎ ﺍﻳﻨﻜﻪ ﺗﺒﺮﺋﻪ ﻣﻰﮔﺮﺩﺩ ﻭ ﺑﻜﻠﻰ ﺍﺯ ﺯﻧﺪﺍﻥ ﺁﺯﺍﺩ ﻣﻰﮔﺮﺩﺩ‪.‬‬

‫ﺑﻌﺪ ﻫﻢ ﺍﻟﻠﻬﻴﺎﺭ ﺻﺎﻟﺢ ﻭﺯﻳﺮ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺭﺍ ﻣﺨﺎﻃﺐ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﭘﺮﺳﻴﺪﻡ ﻣﮕﺮ ﺷﻤﺎ ﺣﻖ ﺩﺍﺭﻳﺪ ﻗﺮﺍﺭ ﻣﺴﺘﻨﻄﻖ ﻭ ﻳﺎ ﺗﺼﻤﻴﻢ ﻗﺎﺿﻰ ﺭﺍ ﻛﻪ ﺣﻜﻢ‬
‫ﺗﻮﻗﻴﻒ ﻛﺴﻰ ﺭﺍ ﺻﺎﺩﺭ ﻛﺮﺩﻩ ﺍﺳﺖ ﻟﻐﻮ ﻧﻤﺎﺋﻴﺪ ﻭ ﺭﺃﺳ ﹰﺎ ﺍﺟﺎﺯﻩ ﺑﺪﻫﻴﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺯﻧﺪﺍﻥ ﻣﺮﺧﺺ ﻛﻨﻨﺪ؟ ﻭﺯﻳﺮ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺟﻮﺍﺏ ﺩﺍﺩ ﻧﺨﻴﺮ‪ ،‬ﻣﻦ ﻫﻤﭽﻮ‬
‫ﺣﻘﻰ ﺭﺍ ﻧﺪﺍﺭﻡ‪.‬‬

‫ﮔﻔﺘﻢ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﭼﺮﺍ ﻳﻚ ﭼﻨﻴﻦ ﻣﻄﻠﺒﻰ ﺩﺭ ﻫﻴﺌﺖ ﻭﺯﻳﺮﺍﻥ ﺑﺎﻳﺪ ﻣﻄﺮﺡ ﺑﺸﻮﺩ؟‬

‫ﻫﮋﻳﺮ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ ﻛﻪ ﻧﺨﻴﺮ ﺁﻗﺎ‪ ،‬ﺑﻨﺪﻩ ﻋﻘﻴﺪﻩ ﺩﺍﺭﻡ ﻛﻪ ﺍﻳﻦ ﺁﺩﻡ ﻣﻬﺪﻭﺭﺍﻟﺪﻡ ﺑﻮﺩﻩ ﻭ ﺍﮔﺮ ﻫﻢ ﺍﻭ ﺭﺍ ﻛﺸﺘﻪﺍﻧﺪ ﻛﺎﺭ ﺻﺤﻴﺤﻰ ﺑﻮﺩﻩ )ﻳﻚ ﻫﻤﭽﻮ‬
‫ﻋﺒﺎﺭﺗﻰ(‪.‬‬

‫ﻣﻦ ﺍﻭﻗﺎﺗﻢ ﺗﻠﺦ ﺷﺪ‪ .‬ﮔﻔﺘﻢ ﻳﻌﻨﻰ ﭼﻪ ﺁﻗﺎ؟ ﻣﻬﺪﻭﺭﺍﻟﺪﻡ ﻳﻌﻨﻰ ﭼﻪ؟ ﻭ ﺗﺎﺯﻩ ﺗﺸﺨﻴﺺ ﺁﻥ ﺑﺎ ﭼﻪ ﻛﺴﻰ ﺍﺳﺖ؟‬

‫ﻫﮋﻳﺮ ﺟﻮﺍﺏ ﺩﺍﺩ ﺑﺎ ﺧﻮﺩ ﺷﺨﺺ!‬

 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﮔﻔﺘﻢ ﺍﮔﺮ ﺍﻳﻨﺠﻮﺭﻩ ﺑﻨﺪﻩ ﻫﻢ ﺗﺸﺨﻴﺺ ﻣﻰﺩﻫﻢ ﻛﻪ ﺷﻤﺎ ﻣﻬﺪﻭﺭﺍﻟﺪﻡ ﻫﺴﺘﻴﺪ ﻭ ﻫﻤﻴﻦ ﺍﻻﻥ ﺍﮔﺮ ﺍﺟﺎﺯﻩ ﺑﺪﻫﻴﺪ ﺷﻜﻢ ﺷﻤﺎ ﺭﺍ ﺳﻔﺮﻩ ﺑﻜﻨﻢ ﭼﻮﻥ ﺑﻪ‬
‫ﻗﻮﻝ ﺷﻤﺎ ﺗﺸﺨﻴﺺ ﺁ ﻥ ﺑﺎ ﺧﻮﺩ ﻣﻦ ﺍﺳﺖ‪.‬‬

‫ﻗﻮﺍﻡﺍﻟﺴﻠﻄﻨﻪ ﻣﺤﻜﻢ ﺯﺩ ﺯﻳﺮ ﺧﻨﺪﻩ‪ .‬ﮔﻔﺘﻢ ﺍﻳﻨﻜﻪ ﻗﺎﻧﻮﻥ ﻧﺸﺪ‪ ،‬ﻣﺬﻫﺐ ﻧﺸﺪ‪ .‬ﺷﻤﺎ ﻳﻚ ﻓﺮﺩ ﺗﺤﺼﻴﻠﻜﺮﺩﻩﺍﻯ ﻫﺴﺘﻴﺪ ﻭ ﺍﺯ ﺷﻤﺎ ﺑﻌﻴﺪ ﺍﺳﺖ ﻛﻪ ﺩﺭ‬
‫ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﻳﻚ ﻫﻤﭽﻮ ﺣﺮﻓﻬﺎﻳﻰ ﻣﻰﺯﻧﻴﺪ‪ .‬ﻣﻬﺪﻭﺭﺍﻟﺪﻡ ﻳﻌﻨﻰ ﭼﻪ؟ ﻣﺎ ﻗﺎﻧﻮﻥ ﺟﺰﺍ‪ ،‬ﻗﺎﻧﻮﻥ ﻣﺠﺎﺯﺍﺕ ﺩﺍﺭﻳﻢ ﻭ ﺗﻤﺎﻡ ﺍﺻﻮﻝ ﻣﺤﺎﻛﻤﺎﺗﻰ ﺭﺍ ﻣﻌﻴﻦ ﻛﺮﺩﻩﺍﻧﺪ‬
‫ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻣﺎ ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻦ ﺣﺮﻓﻬﺎ ﻧﺰﻧﻴﻢ‪...‬‬

‫ﻗﻮﺍﻡﺍﻟﺴﻠﻄﻨﻪ ﮔﻔﺖ ﺑﺴﻴﺎﺭ ﺧﻮﺏ‪ .‬ﻭ ﻗﻀﻴﻪ ﺭﺍ ﻣﺴﻜﻮﺕ ﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﻭ ﺑﻌﺪ ﺍﺯ ﺍﻳﻨﻜﻪ ﻣﺎ ﺍﺯ ﻛﺎﺑﻴﻨﻪ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻳﻢ ﻭ ﻣﻮﺳﻮﻯﺯﺍﺩﻩ ﺭﺍ ﻭﺯﻳﺮ ﺩﺍﺩﮔﺴﺘﺮﻯ‬
‫ﻛﺮﺩﻧﺪ‪ ،‬ﻓﻮﺭﻯ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﺮﺧﺺ ﻧﻤﻮﺩﻧﺪ‪ .‬ﻭ ﻫﻤﺎﻥ ﻣﻮﻗﻊ ﻣﻦ ﺩﺭ ﻓﺮﺍﻧﺴﻪ ﺑﻮﺩﻡ ﻛﻪ ﺧﺒﺮ ﺭﺳﻴﺪ ﻫﮋﻳﺮ ﺭﺍ ﻛﺸﺘﻨﺪ‪ ،‬ﻛﻪ ﻗﺎﺗﻞ‪ ،‬ﻫﻤﺎﻥ ﺍﻣﺎﻣﻰ ﺑﻮﺩ ﻛﻪ ﺑﻌﺪ ﺍﺯ ﺁﺯﺍﺩ‬
‫ﺷﺪﻥ ﺍﺯ ﺯﻧﺪﺍﻥ ﺍﻭ ﺭﺍ ﻛﺸﺘﻪ ﺑﻮﺩ‪ .‬ﻭ ﻣﻦ ﭘﻴﺶ ﺧﻮﺩﻡ ﻓﻜﺮ ﻣﻰﻛﺮﺩﻡ ﻛﻪ ﺍﮔﺮ ﻳﻚ ﻓﺮﺩ ﻣﺬﻫﺒﻰ ﻭ ﻣﻌﺘﻘﺪﻯ ﺑﻮﺩﻡ ﻣﻰﮔﻔﺘﻢ ﺩﻳﺪﻯ ﭼﮕﻮﻧﻪ ﺧﻮﻥ ﺍﻳﻦ ﺳﻴﺪ‬
‫ﺍﻭﻻﺩ ﭘﻴﻐﻤﺒﺮ ﺭﺍ ]ﻣﻨﻈﻮﺭ ﺳﻴﺪﺍﺣﻤﺪ ﻛﺴﺮﻭﻯ[ ﻫﮋﻳﺮ ﻟﻮﺙ ﻛﺮﺩ ﻭ ﺧﺪﺍﻭﻧﺪ ﻫﻢ ﻫﻤﻴﻦ ﺷﺨﺺ ﺭﺍ ‪lh‬ﻣﻮﺭ ﻛﺮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻜﺸﺪ!‬

‫‪ 5 -‬ﻗﺘﻞ ﻛﺴﺮﻭﻯ ﻗﺘﻞ ﻓﺮﻫﻨﮓ ﺑﻮﺩ ‪ /‬ﻣﻌﺮﻓﻰ ﻛﺘﺎﺏ ﻗﺘﻞ ﻛﺴﺮﻭﻯ ‪ /‬ﺍﻳﺮﺝ‬
‫ﻫﺎﺷﻤﻰ ﻧﮋﺍﺩ‬
‫ﺑﺎﺯﺩﻳﺪﻛﻨﻨﺪﮔﺎﻥ ﻣﻄﺎﻟﻌﻪ ﺍﻳﺮﺝ ﻫﺎﺷﻤﻰ ﺯﺍﺩﻩ ﻣﻘﺎﻟﻪ ﺍﻯ ﺩﺭ ﻧﺸﺮﻳﻪ » ﺭﺍﻩ ﺁﺯﺍﺩﻯ« ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺮﺍﻯ ﺁﻗﺎﻯ ﻛﺘﺎﺏ » ﻗﺘﻞ ﻛﺴﺮﻭﻯ « ﭘﻴﺮﺍﻣﻮﻥ‬
‫ﺑﻪ ﭼﺎﭖ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺯﻳﺮ ﺁﻭﺭﺩﻩ ﻣﻰ ﺷﻮﺩ ﻧﺸﺮﻳﻪ ﺁﻭﺭﺩﻩ ﻣﻰ ﺷﻮﺩ ‪ .‬ﻫﻤﺮﺍﻩ ﻣﻘﺎﻟﻪ ﺍﻳﺸﺎﻥ ‪،‬ﻃﺮﺣﻰ ﻧﻴﺰ ﺍﺯ ﻛﺴﺮﻭﻯ ﺩﺭ‬

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‫ﻣﻌﺮﻓﯽ ﮐﺘﺎﺏ‬
‫ﻗﺘﻞ ﮐﺴﺮﻭﯼ ‪ ،‬ﻗﺘﻞ ﻓﺮﻫﻨﮓ ﺑﻮﺩ *‬
‫ﺍﻳﺮﺝ ﻫﺎﺷﻤﯽ ﺯﺍﺩﻩ‬
‫) ﺍﻳﻦ ﻣﺘﻦ ﺍﺯ ﻧﺸﺮﻳﻪ ﺭﺍﻩ ﺁﺯﺍﺩﻯ ‪/http://www.rahe-azadi.com‬ﺷﻤﺎﺭﻩ ‪ /88‬ﺗﻴﺮ ‪ 1381‬ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ (‬

‫ﻧﺎﻡ ﮐﺘﺎﺏ ‪ :‬ﻗﺘﻞ ﮐﺴﺮﻭﯼ‬

‫ﻧﻮﻳﺴﻨﺪﻩ ‪ :‬ﻧﺎﺻﺮ ﭘﺎﮐﺪﺍﻣﻦ‬
‫ﺍﻧﺘﺸﺎﺭﺍﺕ ‪ :‬ﻓﺮﻭﻍ ‪ ،‬ﺁﻟﻤﺎﻥ‬
‫ﭼﺎﭖ ﺩﻭﻡ ‪ :‬ﭘﺎﻳﻴﺰ ‪1380‬‬
‫ﺷﻤﺎﺭﮔﺎﻥ ‪ 1000 :‬ﻧﺴﺨﻪ‬
‫ﻗﻴﻤﺖ ‪ 12 :‬ﻳﻮﺭﻭ )‪ 280‬ﺻﻔﺤﻪ(‬

‫ﺍﺣﻤﺪ ﮐﺴﺮﻭﯼ ﺩﺳﺖ ﺑﻪ ﺁﻫﻦ ﮔﺪﺍﺧﺘﻪ ﺍﯼ ﺯﺩ! ﺩﺭ ﺳﺮﺯﻣﻴﻨﯽ ﮐﻪ ﺑﺮ ﭘﻴﺸﺎﻧﯽ ﻣﺬﻫﺐ ﻣﻬﺮ »ﺗﺎﺑﻮ« ﮐﻮﺑﻴﺪﻩ ﺷﺪﻩ‪ ،‬ﮔﺸﺖ ﻭ ﮔﺬﺍﺭ ﺑﺮ ﺣﻮﻝ ﻭ ﺣﻮﺵ ﺁﻥ ﻭ‬
‫ﮐﻨﺠﮑﺎﻭﯼ ﺩﺭ ﺍﻣﻮﺭ ﺁﻳﺎﺕ ﺍﻋﻈﺎﻡ ﻭ ﺑﺎﻻ ﺭﻓﺘﻦ ﺍﺯ ﺩﻳﻮﺍﺭ ﺑﻪ ﺁﺳﻤﺎﻥ ﺳﺮﮐﺸﻴﺪﻩ ﺍﻧﺪﺭﻭﻧﺸﺎﻥ ﻫﻤﺎﻥ ﻭ ﺑﺎ ﭼﻤﺎﻕ ﺗﮑﻔﻴﺮ ﻭ ﻓﺘﻮﺍﯼ ﻗﺘﻞ ﺭﻭﺑﺮﻭ ﺷﺪﻥ ﻫﻤﺎﻥ‪.‬‬
‫ﻋﺒﻮﺭ ﺍﺯ ﺣﺼﺎﺭﯼ ﮐﻪ ﻗﺮﻧﻬﺎﺳﺖ ﺑﺎ ﻟﺸﮕﺮ ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﯽ ﻣﺤﺎﻓﻈﺖ ﻣﯽ ﺷﻮﺩ‪ ،‬ﻃﺒﻴﻌﯽ ﺍﺳﺖ ﺳﺨﺖ ﻣﺸﮕﻞ‪ ،‬ﺍﻣﺎ ﻏﻴﺮﻣﻤﮑﻦ ﻧﻴﺴﺖ‪ .‬ﻋﺒﻮﺭ ﺍﺯ ﺟﺎﺩﻩ‬
‫ﻧﺎﻫﻤﻮﺍﺭ ﺳﻨﺖ ﻭ ﻗﺪﻡ ﮔﺬﺍﺭﺩﻥ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﺎﺯ‪ ،‬ﺭﻭﺷﻨﮕﺮﯼ ﻭ ﺩﺳﺖ ﺯﺩﻥ ﺑﻪ ﺁﻫﻦ ﻫﺎﯼ ﮔﺪﺍﺧﺘﻪ ﺍﺳﺖ!‬
‫ﺁﻫﻦ‪ ،‬ﮔﺪﺍﺧﺘﻪ ﻧﻴﺴﺖ‪ .‬ﺑﻪ ﻣﺎ ﺗﻠﻘﻴﻦ ﮐﺮﺩﻩ ﺍﻧﺪ ﻭ ﻣﺎ ﺑﻪ ﺧﻮﺩ ﺗﻠﻘﻴﻦ ﮐﺮﺩﻩ ﺍﻳﻢ ﮐﻪ ﮔﺪﺍﺧﺘﻪ ﺍﺳﺖ‪ 23 .‬ﺳﺎﻝ ﺟﻤﻬﻮﺭﯼ ﺍﺳﻼﻣﯽ ﺑﺎ ﮐﺎﺭﻧﺎﻣﻪ ﺳﻴﺎﻩ ﻭ ﺧﻮﻧﻴﻦ‬
‫ﺁﻗﺎﻳﺎﻥ ﺁﻳﺎﺕ ﺍﻋﻈﺎﻡ‪ ،‬ﻭﻗﺖ ﺁﻥ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﮐﻪ ﮐﺴﺮﻭﯼ ﻫﺎ ﻗﺪﻡ ﺑﻪ ﺟﻠﻮ ﻧﻬﻨﺪ ﻭ ﺑﺎ ﺟﻬﻞ ﻭ ﻧﺎﺩﺍﻧﯽ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﺍﯼ ﺑﯽ ﺍﻣﺎﻥ ﺩﺳﺖ ﺯﻧﻨﺪ‪.‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺍﺣﻤﺪ ﮐﺴﺮﻭﯼ ‪ 60‬ﺳﺎﻝ ﭘﻴﺶ‪ ،‬ﭘﻴﺸﺎﻫﻨﮓ ﺍﻳﻦ ﻣﺒﺎﺭﺯﻩ ﺷﺪ ﻭ ﺟﺎﻧﺶ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ‪ .‬ﺭﻭﺍﻧﺶ ﺷﺎﺩ ﺑﺎﺩ!‬
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‫ﻧﺎﺻﺮ ﭘﺎﮐﺪﺍﻣﻦ ﺩﺭ ﻓﺮﻫﻨﮓ ﻣﻌﺎﺻﺮ ﻣﺎ ﻧﺎﻡ ﺁﺷﻨﺎﻳﯽ ﺍﺳﺖ‪ .‬ﭘﺲ ﺍﺯ ﺻﺪﻭﺭ ﺣﮑﻢ ﻗﺘﻞ ﺳﻠﻤﺎﻥ ﺭﺷﺪﯼ‪ ،‬ﭘﺮﺳﺸﯽ ﺳﺎﺩﻩ ﺩﺭ ﺫﻫﻦ ﺟﺴﺘﺠﻮﮔﺮ ﺍﻭ ﺷﮑﻞ ﻣﯽ‬
‫ﮔﻴﺮﺩ‪ :‬ﭼﺮﺍ ﮐﺴﺮﻭﯼ ﺭﺍ ﮐﺸﺘﻨﺪ؟ ﭘﺎﺳﺦ ﺭﺍ ﻧﺎﺻﺮ ﭘﺎﮐﺪﺍﻣﻦ ﺩﺭ ﮐﺘﺎﺏ »ﻗﺘﻞ ﮐﺴﺮﻭﯼ« ﺩﺭ ﺫﻫﻦ ﺗﻨﺒﻞ ﻭ ﻓﺮﺳﻮﺩﻩ ﻣﺎ ﺟﺎﯼ ﻣﯽ ﺩﻫﺪ!‬
‫ﺑﻪ ﺭﺍﺳﺘﯽ ﭼﺮﺍ ﮐﺴﺮﻭﯼ ﺭﺍ ﮐﺸﺘﻨﺪ؟ ﻭ ﭼﺮﺍ ﭘﺲ ﺍﺯ ﻗﺘﻞ ﺍﻭ ﺩﺭ ‪ 20‬ﺍﺳﻔﻨﺪ ‪ 1324‬ﺗﺎ ﺑﻬﻤﻦ ﻣﺎﻩ ‪ 1357‬ـ ﻳﻌﻨﯽ ‪ 33‬ﺳﺎﻝ ـ ﺍﻳﻦ »ﭘﺮﺳﺶ ﺳﺎﺩﻩ« ﺩﺭ‬
‫ﺫﻫﻦ ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺭﻭﺷﻨﻔﮑﺮﺍﻥ ﻭ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﻭ ﻣﺤﻘﻘﻴﻦ ﺍﻳﺮﺍﻥ ﺷﮑﻞ ﻧﮕﺮﻓﺖ؟ ﭘﺮﺳﺶ ﺳﺎﺩﻩ ﻧﻴﺴﺖ ﻭ ﻳﺎ ﺑﺎﻳﺪ ﺑﻪ ﺧﻼﻗﻴﺖ ﻭ ﺳﻼﻣﺘﯽ ﺫﻫﻦ‬
‫ﺭﻭﺷﻨﻔﮑﺮ ﺍﻳﺮﺍﻧﯽ ﺷﮏ ﺑﺮﺩ؟ ﭘﺎﮐﺪﺍﻣﻦ ﺍﺯ ﺧﻮﺩﺵ ﺷﺮﻭﻉ ﻣﯽ ﮐﻨﺪ‪ ...» :‬ﺑﻪ ﺁﺳﺎﻧﯽ ﻧﺎﻣﻬﺎﯼ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻧﻮﺷﺘﻪ ﻫﺎﯼ ﺍﻭ ﺑﻪ ﺫﻫﻨﻢ ﺁﻣﺪ ﻭ ﺑﻌﺪ ﻫﻢ ﺗﺼﻮﻳﺮ‬
‫ﭼﻬﺮﻩ ﺍﯼ ﺍﺳﺘﺨﻮﺍﻧﯽ ﺑﺎ ﭼﺸﻤﺎﻧﯽ ﻧﺎﻓﺬ ﺩﺭ ﭘﺲ ﻋﻴﻨﮑﯽ ﺑﺎ ﻗﺎﺏ ﮔﺮﺩ ﻭ ﮐﻤﯽ ﮐﻠﻔﺖ‪ .‬ﺍﻣﺎ ﺍﺯ ﻗﺘﻞ ﺍﻭ‪ ،‬ﺑﻪ ﺍﺑﻬﺎﻡ ﻣﯽ ﺩﺍﻧﺴﺘﻢ ﮐﻪ ﺩﺭ ﮐﺎﺥ ﺩﺍﺩﮔﺴﺘﺮﯼ ﺻﻮﺭﺕ‬
‫ﮔﺮﻓﺖ ﻭ ﺑﻪ ﺩﺳﺖ ﻓﺪﺍﻳﻴﺎﻥ ﺍﺳﻼﻡ‪ .‬ﺩﻗﻴﻖ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﭼﻴﺰﯼ ﺑﻪ ﻳﺎﺩﻡ ﻧﻤﺎﻧﺪﻩ ﺑﻮﺩ‪ .‬ﺷﺮﻣﻢ ﺁﻣﺪ‪ .‬ﭼﺮﺍ ﻫﻴﭻ ﺑﻪ ﻳﺎﺩ ﻧﻤﯽ ﺁﻭﺭﻡ؟ ﭼﺮﺍ‪ ،‬ﻫﻤﻪ ﺯﻣﺎﻥ ﻭ ﺩﺭ ﻫﺮ‬
‫ﺳﺎﻟﮕﺮﺩ‪ ،‬ﻫﻴﭽﮑﺲ ﻳﺎﺩﺁﻭﺭﯼ ﻧﮑﺮﺩﻩ ﺍﺳﺖ؟«‪.‬‬
‫ﻭ ﺑﻌﺪ ﺗﺮﺳﻴﻢ ﻓﻀﺎﯼ ﺳﻴﺎﺳﯽ ﺁﻥ ﺩﻭﺭﺍﻥ‪» :‬ﻓﻀﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ ـ ﺳﻴﺎﺳﯽ ﺳﺎﻟﻬﺎﯼ ﭘﺲ ﺍﺯ ﺷﻬﺮﻳﻮﺭ ‪ ،1320‬ﺭﺿﺎﺧﺎﻥ ﺯﺩﺍﻳﯽ ﺩﻭﻟﺘﻴﺎﻥ‪ ،‬ﺗﺠﺪﻳﺪ ﻗﻮﺍﯼ‬
‫ﺭﻭﺣﺎﻧﻴﺖ ﻭ ﺑﺎﺯﮔﺸﺖ ﺍﻳﺸﺎﻥ ﺑﻪ ﺻﺤﻨﻪ ﺳﻴﺎﺳﯽ‪ ،‬ﮔﺴﺘﺮﺵ ﻧﻘﺪ ﺩﻳﻨﯽ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﺳﺮﺍﺭ ﻫﺰﺍﺭﺳﺎﻟﻪ ـ ﻧﻮﺷﺘﻪ ﺣﮑﻤﯽ ﺯﺍﺩﻩ ـ ﻭ ﺷﻴﻌﻴﮕﺮﯼ‪ ،‬ﺳﻮﺀ ﻗﺼﺪ‬
‫ﻧﺎﻓﺮﺟﺎﻡ ‪ 8‬ﺍﺭﺩﻳﺒﻬﺸﺖ ‪) 1324‬ﺑﻪ ﮐﺴﺮﻭﯼ(‪ ،‬ﺍﻭﺟﮕﻴﺮﯼ ﻧﺎﺷﮑﻴﺒﺎﻳﯽ ﻣﺬﻫﺒﯽ ﻭ ﺭﻓﺘﺎﺭ ﺳﺮﺍﺳﺮ ﻣﺠﺎﻣﻠﻪ ﻭ ﺗﻌﻠﻞ ﻭ ﻗﺼﻮﺭ ﺩﻭﻟﺖ ﺑﺎ ﺁﻥ ‪.«...‬‬
‫ﺭﺿﺎ ﺷﺎﻩ ﺩﺭ ﺷﻬﺮﻳﻮﺭ ‪ 1320‬ﺍﻳﺮﺍﻥ ﺭﺍ ﺗﺮﮎ ﮐﺮﺩ‪ ،‬ﭘﺴﺮﺵ ﻣﺤﻤﺪﺭﺿﺎ ﺩﺭ ﺳﻦ ‪ 22‬ﺳﺎﻟﮕﯽ ﺑﺮ ﺗﺨﺖ ﺳﻠﻄﻨﺖ ﻧﺸﺴﺖ‪ ،‬ﻧﺎﺻﺮ ﭘﺎﮐﺪﺍﻣﻦ ﺑﻪ ﺩﺭﺳﺘﯽ ﺍﺯ‬
‫ﺍﻳﻦ ﺯﻣﺎﻥ‪ ،‬ﺍﺯ »ﺭﺿﺎﺧﺎﻥ ﺯﺩﺍﻳﯽ ﺩﻭﻟﺘﻴﺎﻥ« ﻳﺎﺩ ﻣﯽ ﮐﻨﺪ‪ .‬ﺩﻭﻟﺖ ﻓﺮﻭﻏﯽ ﺍﻭﻟﻴﻦ ﮐﺎﺑﻴﻨﻪ ﭘﺲ ﺍﺯ ﺩﻭﺭﯼ ﺭﺿﺎﺷﺎﻩ ﺍﺯ ﻗﺪﺭﺕ ﺍﺳﺖ‪ ،‬ﮐﺎﺑﻴﻨﻪ ﺍﺵ ﭼﻮﻥ ﮐﺎﺑﻴﻨﻪ‬
‫ﻫﺎﯼ ﺑﻌﺪﯼ ﺍﺯ ﻋﻤﺮ ﮐﻮﺗﺎﻫﯽ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ‪:‬‬
‫ﻓﺮﻭﻏﯽ ﺍﺯ ﺷﻬﺮﻳﻮﺭ ‪ 1320‬ﺗﺎ ﺍﺳﻔﻨﺪ ﻫﻤﺎﻥ ﺳﺎﻝ )‪ 7‬ﻣﺎﻩ(‬
‫ﺳﻬﻴﻠﯽ ﺍﺯ ﺍﺳﻔﻨﺪ ‪ 1320‬ﺗﺎ ﻣﺮﺩﺍﺩ ‪ 4) 1321‬ﻣﺎﻩ(‬
‫ﻗﻮﺍﻡ ﺍﺯ ﻣﺮﺩﺍﺩ ‪ 1321‬ﺗﺎ ﺑﻬﻤﻦ ﻣﺎﻩ ‪ 7) 1321‬ﻣﺎﻩ(‬
‫ﺳﻬﻴﻠﯽ ﺍﺯ ﺑﻬﻤﻦ ﻣﺎﻩ ‪ 1321‬ﺗﺎ ﺍﺳﻔﻨﺪ ﻣﺎﻩ ‪ 13) 1322‬ﻣﺎﻩ(‬
‫ﺳﺎﻋﺪ ﺍﺯ ﺍﺳﻔﻨﺪ ‪ 1322‬ﺗﺎ ﺁﺑﺎﻥ ‪ 8) 1323‬ﻣﺎﻩ(‬
‫ﺑﻴﺎﺕ ﺍﺯ ﺁﺑﺎﻥ ‪ 1323‬ﺗﺎ ﻓﺮﻭﺭﺩﻳﻦ ‪ 6) 1324‬ﻣﺎﻩ(‬
‫ﺻﺪﺭ ﺍﺯ ﻓﺮﻭﺭﺩﻳﻦ ‪ 1324‬ﺗﺎ ﻣﻬﺮ ‪ 5) 1324‬ﻣﺎﻩ(‬
‫ﺣﮑﻴﻤﯽ ﺍﺯ ﻣﻬﺮ ‪ 1324‬ﺗﺎ ﺑﻬﻤﻦ ‪ 5) 1324‬ﻣﺎﻩ(‬
‫ﻭ ﺩﻭﺑﺎﺭﻩ ﺍﺣﻤﺪ ﻗﻮﺍﻡ ﮐﻪ ﮐﺎﺑﻴﻨﻪ ﺍﺵ ﺍﺯ ﺑﻬﻤﻦ ﻣﺎﻩ ‪ 1324‬ﺗﺎ ﺁﺫﺭ ‪ 1326‬ﺩﻭﺍﻡ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ‪ 10‬ﻣﺮﺩﺍﺩ ‪ 1325‬ﺩﺭ ﮐﺎﺑﻴﻨﻪ ﺟﺪﻳﺪ ﻗﻮﺍﻡ‪ ،‬ﺍﻳﺮﺝ‬
‫ﺍﺳﮑﻨﺪﺭﯼ‪ ،‬ﻣﺮﺗﻀﯽ ﻳﺰﺩﯼ ﻭ ﻓﺮﻳﺪﻭﻥ ﮐﺸﺎﻭﺭﺯ ﺍﺯ ﺣﺰﺏ ﺗﻮﺩﻩ ﺍﻳﺮﺍﻥ ﺷﺮﮐﺖ ﮐﺮﺩﻧﺪ‪ .‬ﻋﻤﺮ ﮐﻮﺗﺎﻩ ﮐﺎﺑﻴﻨﻪ ﻫﺎ ﺣﮑﺎﻳﺖ ﺍﺯ ﺑﯽ ﺛﺒﺎﺗﯽ ﺳﻴﺎﺳﯽ ﺁﻥ ﺯﻣﺎﻥ ﺩﺍﺭﺩ‪.‬‬
‫ﺭﺿﺎﺷﺎﻩ ﺑﺎ ﮐﻮﺩﺗﺎﯼ ‪ 1299‬ﺑﻪ ﻗﺪﺭﺕ ﺭﺳﻴﺪ‪ .‬ﺣﮑﻮﻣﺖ ﺍﻭ ﮔﺮﭼﻪ ﻇﺎﻫﺮ ﺣﮑﻮﻣﺖ ﭘﺎﺭﻟﻤﺎﻧﯽ ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺭﻭﺵ ﺍﺳﺘﺒﺪﺍﺩﯼ ﺣﮑﻮﻣﺖ ﺍﻭ ﭼﻴﺰﯼ‬
‫ﮐﻤﺘﺮ ﺍﺯ ﺩﻭﺭﺍﻥ ﻗﺒﻞ ﺍﺯ ﺍﻭ ﻧﺪﺍﺷﺖ‪ .‬ﺗﺠﺪﺩ ﻭ ﻧﻮﮔﺮﺍﻳﯽ ﺭﺍ ـ ﮐﻪ ﺧﻮﺍﺳﺖ ﺍﻧﻘﻼﺏ ﻣﺸﺮﻭﻃﻴﺖ ﺑﻮﺩ ـ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﻪ ﭘﻴﺶ ﺑﺮﺩ‪ ،‬ﺍﺯ ﻗﺪﺭﺕ ﺑﯽ ﺣﺪ ﻭ ﻣﺮﺯ‬
‫ﺭﻭﺣﺎﻧﻴﺎﻥ ﮐﺎﺳﺖ‪ ،‬ﻣﺮﺍﮐﺰ ﺁﻣﻮﺯﺷﯽ ﻏﻴﺮﻣﺬﻫﺒﯽ‪ ،‬ﺷﻬﺮﻧﺸﻴﻨﯽ‪ ،‬ﺍﺭﺗﺶ ﻭ ﻧﻴﺮﻭﯼ ﭘﻠﻴﺲ ﻣﺪﺭﻥ‪ ،‬ﺩﺍﺩﮔﺴﺘﺮﯼ‪ ،‬ﺛﺒﺖ ﻭ ﺍﺳﻨﺎﺩ ﺭﺍ ﺑﺮﭘﺎ ﺳﺎﺧﺖ‪ ،‬ﺩﺍﻧﺸﺠﻮ ﺑﻪ‬
‫ﺧﺎﺭﺝ ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻧﻈﻢ ﻭ ﺍﻣﻨﻴﺖ ﺭﺍ ﺩﺭ ﮐﺸﻮﺭ ﺗﺎﻣﻴﻦ ﮐﺮﺩ‪ ،‬ﺣﺠﺎﺏ ﺭﺍ ﺑﺮﭼﻴﺪ )‪ ،(1‬ﺭﺍﻩ ﺁﻫﻦ ﻭ ﺟﺎﺩﻩ ﻫﺎ ﺳﺎﺧﺖ‪ ،‬ﮐﺎﺭﺧﺎﻧﻪ ﺑﻪ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺖ ﻭ ﮐﻮﺗﺎﻩ ﺳﺨﻦ‬
‫ﭘﺎﻳﻪ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﻢ ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﺗﺤﮑﻴﻢ ﺩﺍﺩ ﻭ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺩﺭ ﺳﺎﻳﻪ ﺧﻮﺩﮐﺎﻣﮕﯽ ﺩﺭﺑﺎﺭ ﻭ ﺍﻋﻤﺎﻝ ﺯﻭﺭ ﻭ ﻓﺸﺎﺭ ﻭ ﺧﺸﻮﻧﺖ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ )‪ (2‬ﻭ ﭼﻮﻥ ﻗﺪﻡ ﺍﺯ‬
‫ﻣﺮﺯ ﺍﻳﺮﺍﻥ ﺑﻪ ﺑﻴﺮﻭﻥ ﮔﺬﺍﺭﺩ‪ ،‬ﻣﻼﻳﺎﻥ ﺯﺧﻢ ﺧﻮﺭﺩﻩ ﻭ ﺩﺭ ﺳﻮﺭﺍﺥ ﺧﺰﻳﺪﻩ‪ ،‬ﺳﺮ ﺑﻪ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻧﺪ ﻭ ﺩﻭﺑﺎﺭﻩ ﻋﻠﻢ ﺩﺍﺭ ﺟﺎﻣﻌﻪ ﺷﺪﻧﺪ ﻭ ﺩﻭﻟﺘﻴﺎﻥ ﻣﻴﺪﺍﻥ ﺭﺍ‬
‫ﺑﺮﺍﯼ ﺟﻮﻻﻥ ﺩﺍﺩﻥ ﺑﻪ ﮔﻔﺘﻪ ﮐﺴﺮﻭﯼ‪» :‬ﺁﺧﻮﻧﺪ ﺑﭽﻪ ﻫﺎ ﻭ ﺳﻴﺪ ﺑﭽﻪ ﻫﺎ ﻭ ﺯﻧﺪﻩ ﮐﺮﺩﻥ ﺳﻴﻨﻪ ﺯﻧﯽ ﻭ ﺯﻧﺠﻴﺮ ﺯﻧﯽ ﻭ ﭼﺎﺩﺭ ﻭ ﭼﺎﻗﭽﻮﺭ« ﺁﻣﺎﺩﻩ ﮐﺮﺩﻧﺪ‪ .‬ﻧﻤﻮﻧﻪ‬
‫ﺍﯼ ﺍﺯ ﺭﻓﺘﺎﺭ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﻧﺎﻣﻪ ﺍﯼ ﮐﻪ ﺳﺎﻋﺪ ﻣﺮﺍﻏﻪ ﺍﯼ‪ ،‬ﻧﺨﺴﺖ ﻭﺯﻳﺮ ﺯﻣﺎﻥ ﺑﻪ »ﺳﻴﺪ ﮔﺪﺍﻳﯽ« ﺩﺍﺩﻩ ﺑﺨﻮﺍﻧﻴﺪ‪:‬‬

‫ﮐﺴﺮﻭﯼ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻧﺎﻣﻪ ﻣﯽ ﮔﻮﻳﺪ‪» :‬ﺷﻤﺎ ﺍﻳﻦ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﻧﻴﮏ ﺑﻴﻨﺪﻳﺸﻴﺪ ﮐﻪ ﭼﻴﺴﺖ‪ .‬ﻣﺮﺩﯼ ﺑﺎ ﺗﻨﯽ ﺗﻮﺍﻧﺎ ﻭ ﮔﺮﺩﻧﯽ ﺳﺘﺒﺮ ﺑﻪ ﮔﺪﺍﻳﯽ ﻭ ﻣﻔﺘﺨﻮﺭﯼ‬
‫ﭘﺮﺩﺍﺧﺘﻪ‪ ،‬ﺷﺎﻝ ﺳﺒﺰ ﺑﻪ ﺳﺮ ﻣﯽ ﭘﻴﭽﺪ‪ ،‬ﺳﻮﺍﺭ ﺍﺳﺐ ﻣﯽ ﮔﺮﺩﺩ‪ ،‬ﺑﻪ ﺷﻬﺮﻫﺎ ﻣﯽ ﺭﻭﺩ‪ ،‬ﺍﺩﺍﺭﻩ ﻫﺎ ﺭﺍ ﻣﯽ ﮔﺮﺩﺩ ﻭ ﺑﻪ ﻧﺎﻡ ﺁﻧﮑﻪ "ﺷﻔﺎﻳﺎﻓﺘﻪ ﺣﻀﺮﺕ ﻋﺒﺎﺱ"‬
‫ﺍﺳﺖ ﭘﻮﻟﻬﺎ ﺍﺯ ﻣﺮﺩﻡ ﻣﯽ ﮔﻴﺮﺩ‪ ،‬ﺳﺎﻋﺪ ﻧﺨﺴﺖ ﻭﺯﻳﺮ ﺑﻪ ﺟﺎﯼ ﺁﻧﮑﻪ ﺍﻳﻦ ﻣﺮﺩ ﺭﺍ ﺑﻪ ﺩﺍﺩﺳﺮﺍ ﻓﺮﺳﺘﺪ ﻭ ﺑﻪ ﻧﺎﻡ ﻭﻟﮕﺮﺩﯼ ﮐﻴﻔﺮ ﺑﺮﺍﻳﺶ ﺧﻮﺍﻫﺪ "ﻓﺮﻣﺎﻥ‬
‫ﮔﺪﺍﻳﯽ" ﺑﻪ ﺩﺳﺖ ﺍﻭ ﻣﯽ ﺩﻫﺪ ﻭ ﺑﻪ ﮐﺎﺭﮐﻨﺎﻥ ﺩﻭﻟﺖ ﻣﯽ ﺳﭙﺎﺭﺩ ﮐﻪ ﺩﺭ ﺳﻔﺮﻫﺎﯼ ﮔﺪﺍﻳﯽ ﺍﻭ ﺩﺭ ﻫﻨﮕﺎﻡ ﻋﺒﻮﺭ ﻫﺮ ﻧﻮﻉ ﻣﺴﺎﻋﺪﺕ ﻭ ﮐﻤﮏ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﻨﻤﺎﻳﻨﺪ‪،‬‬
‫ﺷﻤﺎ ﻧﻴﮏ ﺍﻧﺪﻳﺸﻴﺪ ﮐﻪ ﺁﻳﺎ ﺳﺎﻋﺪ ﭼﻨﺪﺍﻥ ﻧﺎﻓﻬﻢ ﻭ ﻋﺎﻣﻴﺴﺖ ﮐﻪ ﺑﻪ ﺣﻀﺮﺕ ﻋﺒﺎﺱ ﻭ ﺷﻔﺎ ﺩﺍﺩﻥ ﺍﻭ ﺑﺎﻭﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟ ﭼﻨﻴﻦ ﮔﻤﺎﻧﯽ ﺩﺭﺑﺎﺭﻩ ﺍﻭ ﺗﻮﺍﻥ‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺑﺮﺩ؟ ﺑﯽ ﮔﻔﺘﮕﻮﺳﺖ ﮐﻪ ﻧﺘﻮﺍﻥ ﺑﺮﺩ‪ ،‬ﭘﺲ ﭼﺮﺍ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺁﻥ ﮔﺪﺍ ﺩﺍﺩﻩ؟ ﺷﻤﺎ ﺑﻴﮕﻤﺎﻥ ﺑﺎﺷﻴﺪ ﮐﻪ ﺳﺎﻋﺪ ﻭ ﻫﻤﺪﺳﺘﺎﻥ ﺍﻭ ﻧﻘﺸﻪ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﯽ‬
‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﮐﺸﻮﺭ ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ ﻳﮑﯽ ﺍﺯ ﺧﻮﺍﺳﺘﻬﺎﯼ ﺍﻳﺸﺎﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﮐﺸﻮﺭ ﭘﺮ ﺍﺯ ﮔﺪﺍ ﻭ ﺭﻭﺿﻪ ﺧﻮﺍﻥ ﻭ ﺩﺭﻭﻳﺶ ﻭ ﻣﻔﺘﺨﻮﺭﻫﺎﯼ ﭘﺴﺖ ﺑﺎﺷﺪ ﮐﻪ ﺗﻮﺩﻩ‬
‫ﺍﻳﺮﺍﻥ ﺩﺭ ﺩﻳﺪﻩ ﺑﻴﮕﺎﻧﮕﺎﻥ ﺧﻮﺍﺭ ﺑﺎﺷﺪ ﮐﻪ ﺁﻧﺮﺍ ﺷﺎﻳﻨﺪﻩ ﺁﺯﺍﺩﯼ ﻧﺪﺍﻧﻨﺪ ﻭ ﻫﻤﻴﺸﻪ ﺍﺧﺘﻴﺎﺭﺵ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﺳﺎﻋﺪﻫﺎ ﻭ ﻫﮋﻳﺮﻫﺎ ﺑﮕﺬﺍﺭﻧﺪ‪ ...‬ﺳﺎﻋﺪ ﻣﺮﺍﻏﻪ ﺍﯼ‬
‫ﺗﻨﻬﺎ ﻧﻴﺴﺖ‪ ،‬ﻫﺰﺍﺭﻫﺎ ﺳﺎﻋﺪ ﻣﺮﺍﻏﻪ ﺍﯼ ﻫﺴﺖ ﻭ ﻣﺎ ﺑﺎ ﺁﻧﺎﻥ ﺑﻪ ﻧﺒﺮﺩ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻳﻢ‪ ،‬ﺧﻮﺩ ﺩﺭ ﻣﻴﺪﺍﻥ ﺟﻨﮕﻴﻢ ﻭ ﺑﻪ ﺟﺎﻧﻔﺸﺎﻧﯽ ﺑﺴﻴﺎﺭ ﻧﻴﺎﺯ ﺩﺍﺭﻳﻢ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺍﺯ‬
‫ﺟﺎﻥ ﺧﻮﺩ ﺩﺭﮔﺬﺭﻳﻢ‪ .‬ﮐﺴﺎﻧﻴﮑﻪ ﺑﺎ ﻣﺎ ﻫﻤﮕﺎﻣﻨﺪ ﺑﺎﻳﺪ ﺍﺯ ﺳﺨﺘﯽ ﻭ ﮔﺰﻧﺪ ﻧﺘﺮﺳﻨﺪ‪(3) «.‬‬
‫ﺩﺭ ﺁﻥ ﺍﻳﺎﻡ‪ ،‬ﺑﻪ ﻗﻮﻝ ﭘﺎﮐﺪﺍﻣﻦ‪» :‬ﺩﻭﻟﺘﻴﺎﻥ ﺭﺿﺎﺧﺎﻥ ﺯﺩﺍﻳﯽ ﻣﯽ ﮐﺮﺩﻧﺪ ﺗﺎ ﺑﺎ ﺍﻓﺮﺍﻁ ﻭ ﺗﻔﺮﻳﻂ ﺩﻭﺭﺍﻥ ﺑﻴﺴﺖ ﺳﺎﻟﻪ ﻭﺩﺍﻉ ﮐﺮﺩﻩ ﺑﺎﺷﻨﺪ ﻭ ﺑﻪ ﺍﻳﻦ ﻃﺮﻳﻖ‬
‫ﺧﺎﺻﻪ ﮐﺪﻭﺭﺕ ﺍﺯ ﺧﺎﻃﺮ ﻭ ﺧﺸﻢ ﺍﺯ ﺩﻝ ﺭﻭﺣﺎﻧﻴﺖ ﺷﻴﻌﻪ ﺑﻴﺮﻭﻥ ﺁﻭﺭﻧﺪ‪ .‬ﺟﻤﻠﻪ ﺍﯼ ﮐﻪ ﮐﺴﺮﻭﯼ ﺍﺯ ﻣﺤﻤﺪﻋﻠﯽ ﻓﺮﻭﻏﯽ‪ ،‬ﻧﺨﺴﺘﻴﻦ ﻧﺨﺴﺖ ﻭﺯﻳﺮ ﭘﺲ ﺍﺯ‬
‫ﺷﻬﺮﻳﻮﺭ ‪ 20‬ﻧﻘﻞ ﻣﯽ ﮐﻨﺪ ﺑﺴﻴﺎﺭ ﭘﺮ ﻣﻌﻨﯽ ﺍﺳﺖ‪ .‬ﮔﻮﻳﯽ ﮐﻪ ﺩﺭ ﺁﻥ ﺳﺎﻟﻬﺎ ﺭﻫﻨﻤﻮﺩ ﺍﺻﻠﯽ ﺳﻴﺎﺳﺖ ﺩﻭﻟﺘﻴﺎﻥ ﻫﻤﻴﻦ ﺟﻤﻠﻪ ﺍﺳﺖ ﮐﻪ ﻓﺮﻭﻏﯽ ﺩﺭ‬
‫ﻧﺨﺴﺘﻴﻦ ﺩﻳﺪﺍﺭﺵ ﺑﺎ ﺭﻭﺯﻧﺎﻣﻪ ﻧﮕﺎﺭﺍﻥ ﺑﻪ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ :‬ﺑﻪ ﺩﻳﻦ ﻫﻢ ﺑﺎﻳﺪ ﺣﻤﺎﻳﺖ ﮐﺮﺩ‪ ...‬ﺩﺭ ﺣﮑﻮﻣﺖ ﺳﻬﻴﻠﯽ‪ ،‬ﺣﺎﺝ ﺁﻗﺎ ﺣﺴﻴﻦ ﻗﻤﯽ ﺍﺯ ﻋﺘﺒﺎﺕ ﺑﻪ‬
‫ﺍﻳﺮﺍﻥ ﻣﯽ ﺁﻳﺪ ﻭ ﺑﻪ ﺯﻳﺎﺭﺕ ﻣﺸﻬﺪ ﻣﯽ ﺭﻭﺩ‪ .‬ﺍﻭ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻋﺎﻟﻢ ﺷﻴﻌﻪ ﺍﺳﺖ ﻭ ﺩﻭ ﺳﺎﻟﯽ ﺑﻌﺪ‪ ،‬ﭘﺲ ﺍﺯ ﻣﺮﮒ ﺳﻴﺪ ﺍﺑﻮﺍﻟﺤﺴﻦ ﺍﺻﻔﻬﺎﻧﯽ ﻣﺮﺟﻊ‬
‫ﺗﻘﻠﻴﺪ ﺷﻴﻌﻴﺎﻥ ﻣﯽ ﮔﺮﺩﺩ‪ ،‬ﺍﺯ ﺩﻭﻟﺖ ﻣﯽ ﺧﻮﺍﻫﺪ ﮐﻪ ﭼﺎﺩﺭ ﺯﻧﺎﻥ ﺭﺍ ﺁﺯﺍﺩ ﮐﻨﺪ‪ ،‬ﻣﺪﺍﺭﺱ ﻣﺨﺘﻠﻂ ﺭﺍ ﺗﻌﻄﻴﻞ ﮐﻨﺪ‪ ،‬ﺁﻣﻮﺯﺵ ﺷﺮﻋﻴﺎﺕ ﻭ ﻓﻘﻪ ﺭﺍ ﺩﺭ ﺑﺮﻧﺎﻣﻪ‬
‫ﻫﺎﯼ ﺩﺭﺳﯽ ﺍﺑﺘﺪﺍﻳﯽ ﻭ ﻣﺘﻮﺳﻄﻪ ﺑﮕﻨﺠﺎﻧﺪ ﻭ ‪ ...‬ﺩﻭﻟﺘﻴﺎﻥ ﻫﻢ ﺑﻪ ﺍﻳﻦ ﺧﻮﺍﺳﺘﻬﺎ ﺗﻦ ﻣﯽ ﺩﻫﻨﺪ‪ ...‬ﺣﺎﮐﻤﺎﻥ ﺑﻪ ﺭﺿﺎﺧﺎﻥ ﺯﺩﺍﻳﯽ ﻣﯽ ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﻓﻌﺎﻻﻧﻪ ﺑﻪ‬
‫ﺗﺤﺒﻴﺐ ﻗﻠﻮﺏ ﺭﻭﺣﺎﻧﻴﺖ ﺩﺳﺖ ﻣﯽ ﺯﻧﻨﺪ ﺗﺎ ﺑﺎ ﺗﻘﻮﻳﺖ ﻣﺬﻫﺐ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺍﻓﮑﺎﺭ ﺁﺯﺍﺩﻳﺨﻮﺍﻫﺎﻧﻪ ﻭ ﺗﺮﻗﻴﺨﻮﺍﻫﺎﻧﻪ ﺭﺍ ﺗﺴﻬﻴﻞ ﮐﻨﻨﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺭﻭﺣﺎﻧﻴﺖ‬
‫ﻧﻴﺰ ﭘﺎﻳﺎﻥ ﺩﻭﺭﺍﻥ ﺑﻴﺴﺖ ﺳﺎﻟﻪ ﺭﺍ ﺗﻮﻟﺪﯼ ﺩﻳﮕﺮ ﻣﯽ ﺩﺍﻧﺪ ﻭ ﻓﻌﺎﻻﻧﻪ ﺑﻪ ﺗﻨﻈﻴﻢ ﻭ ﺗﻤﺸﻴﺖ ﺍﻣﻮﺭ ﺧﻮﻳﺶ ﻣﯽ ﭘﺮﺩﺍﺯﺩ«‪.‬‬
‫ﻭ ﮐﺴﺮﻭﯼ ﻣﯽ ﻧﻮﻳﺴﺪ‪» :‬ﺩﺭ ﺍﻳﻦ ﭼﻬﺎﺭ ﺳﺎﻝ ﮐﻪ ﺩﻭﺭﻩ ﺁﺯﺍﺩﯼ ﻭ ﺩﻣﻮﮐﺮﺍﺳﯽ ﻧﺎﻣﻴﺪﻩ ﻣﯽ ﺷﻮﺩ ﺍﻳﺮﺍﻥ ﺑﻄﻮﺭ ﻣﺤﺴﻮﺱ ﻭ ﺁﺷﮑﺎﺭ ﺩﭼﺎﺭ ﺍﺭﺗﺠﺎﻉ ﮔﺮﺩﻳﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﺳﻴﻨﻪ ﺯﻧﯽ ﻭ ﻗﻤﻪ ﺯﻧﯽ ﻭ ﺍﻳﻦ ﻗﺒﻴﻞ ﺍﻋﻤﺎﻝ ﻭﺣﺸﻴﺎﻧﻪ ﻣﺎﻩ ﻣﺤﺮﻡ ﺩﻭﺑﺎﺭﻩ ﺁﺯﺍﺩ ﮔﺮﺩﻳﺪ‪ .‬ﺯﻧﻬﺎ ﮐﻪ ﺍﺯ ﭼﺎﺩﺭ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺁﺯﺍﺩﯼ ﻳﺎﻓﺘﻨﺪ ﮐﻪ ﺑﻪ ﺁﻥ‬
‫ﺑﺎﺯ ﮔﺮﺩﻧﺪ‪ ...‬ﮔﺮﻣﺎﺑﻪ ﻫﺎﯼ ﻧﻤﺮﻩ ﺭﺍ ﺑﺴﺘﻪ ﺧﺰﻳﻨﻪ ﻫﺎﯼ ﻋﻤﻮﻣﯽ ﺳﺮﺍﭘﺎ ﮐﺜﺎﻓﺖ ﺭﺍ ﮐﻪ ﺑﺴﺘﻪ ﺑﻮﺩ ﺑﺎﺯ ﮐﺮﺩﻧﺪ‪ ...‬ﺷﺎﻩ ﺑﺎﺭ ﺩﻳﮕﺮ ﺩﺭ ﺩﺭﮔﺬﺷﺖ ﺑﺰﺭﮔﺎﻥ ﺩﻳﻦ‬
‫ﻣﺮﺍﺳﻢ ﺳﻮﮔﻮﺍﺭﯼ ﺑﺮﮔﺰﺍﺭ ﻣﯽ ﮐﻨﺪ ﻭ ﺑﻪ ﻣﺴﺠﺪ ﻣﯽ ﺭﻭﺩ ﻭ ﺧﺘﻢ ﺁﻳﺖ ﺍﷲ ﺍﺻﻔﻬﺎﻧﯽ ﺭﺍ ﻣﯽ ﭼﻴﻨﺪ«‪.‬‬

‫ﺍﻭﻟﻴﻦ ﻫﺪﻑ ﻫﺠﻮﻡ ﻣﻼﻳﺎﻥ‪ ،‬ﻃﺒﻴﻌﯽ ﺑﻮﺩ ﮐﻪ ﺯﻧﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﺁﻳﺖ ﺍﷲ ﺣﺎﺝ ﺳﻴﺪ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﮐﺎﺷﺎﻧﯽ ﻃﯽ ﻧﺎﻣﻪ ﺍﯼ ﺩﺳﺖ ﺑﻪ ﺩﺍﻣﻦ ﻣﺤﻤﺪ ﻋﻠﯽ ﻓﺮﻭﻏﯽ‪،‬‬
‫ﻧﺨﺴﺖ ﻭﺯﻳﺮ ﻣﯽ ﺷﻮﺩ ﻭ ﺑﻪ ﻣﺰﺍﺣﻤﺖ ﭘﺎﺳﺒﺎﻧﻬﺎ ﺩﺭ ﮐﻮﯼ ﻭ ﺑﺮﺯﻥ ﻧﺴﺒﺖ ﺑﻪ ﺯﻧﺎﻥ ﺍﻋﺘﺮﺍﺽ ﻣﯽ ﮐﻨﺪ ﻭ ﻧﺨﺴﺖ ﻭﺯﻳﺮ ﺩﺭ ﭘﺎﺳﺦ ﺍﻭ ﻣﯽ ﻧﻮﻳﺴﺪ‪ ...» :‬ﺑﻪ‬
‫ﺷﻬﺮﺑﺎﻧﯽ ﺳﻔﺎﺭﺵ ﮐﺮﺩﻡ ﮐﻪ ﻣﺘﻌﺮﺽ ﮐﺴﯽ ﻧﺸﻮﻧﺪ‪ ...‬ﺍﮔﺮ ﻭﺍﻗﻌﺎ" ﻣﻮﺭﺩﯼ ﭘﻴﺪﺍ ﻣﯽ ﺷﻮﺩ ﮐﻪ ﮐﺴﯽ ﺑﻪ ﺯﻧﯽ ﺗﻌﺮﺽ ﮐﻨﺪ‪ ،‬ﺑﻪ ﺷﻬﺮﺑﺎﻧﯽ ﻳﺎ ﺧﻮﺩ ﺍﻳﻨﺠﺎﻧﺐ‬
‫ﺍﻃﻼﻉ ﺑﺪﻫﻨﺪ ﺗﺎ ﺍﻗﺪﺍﻡ ﻻﺯﻡ ﺑﺸﻮﺩ«‪.‬‬
‫ﭼﺎﺩﺭ ﻭ ﭼﺎﻗﭽﻮﺭ ﻭ ﺩﻋﺎﻧﻮﻳﺴﺎﻥ ﻭ ﺭﻣﺎﻻﻥ ﻭ ﺷﻔﺎﻳﺎﻓﺘﮕﺎﻥ ﺍﻣﺎﻡ ﺯﺍﺩﻩ ﻫﺎ ﻭ ﺑﻬﺎﻳﯽ ﮐﺸﯽ ﻭ ﻳﻬﻮﺩﯼ ﺁﺯﺍﺭﯼ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﺟﺎﻣﻌﻪ ﺑﺎﺯ ﻣﯽ ﮔﺮﺩﺩ‪ ،‬ﺁﻧﻬﻢ ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫ﭼﺸﻤﺎﻥ ﺩﻭﻟﺘﻴﺎﻥ ﻭ ﺑﺎ ﮐﻤﮏ ﻭ ﻫﻤﺪﺳﺘﯽ ﺁﻧﺎﻥ‪ .‬ﻭﺍﻗﻌﻪ ﺷﺎﻫﺮﻭﺩ ـ ﻣﺮﺩﺍﺩ ‪ 1323‬ـ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﻧﻘﻄﻪ ﻧﻨﮕﯽ ﺍﺳﺖ‪ ،‬ﺁﻣﺪﻧﺪ ﻭ ﮐﺸﺘﻨﺪ ﻭ ﺑﺮﺩﻧﺪ ﻭ‬
‫ﻏﺎﺭﺕ ﮐﺮﺩﻧﺪ‪.‬‬
‫ﺑﻪ ﺩﺳﺘﻮﺭ ﻋﻠﯽ ﺳﻬﻴﻠﯽ ﻧﺨﺴﺖ ﻭﺯﻳﺮ »ﮐﺴﯽ ﻣﻌﺘﺮﺽ ﺣﺠﺎﺏ ﺯﻧﺎﻥ ﻧﺒﺎﻳﺪ ﺑﺸﻮﺩ‪ ،‬ﺗﺪﺭﻳﺲ ﺷﺮﻋﻴﺎﺕ ﻭ ﻋﻤﻞ ﺑﻪ ﺁﺩﺍﺏ ﺩﻳﻨﯽ ﺑﺮﻧﺎﻣﻪ ﻫﺎﯼ ﺁﻣﻮﺯﺷﯽ ﺑﺎ‬
‫ﻧﻈﺮ ﻳﮏ ﻧﻔﺮ ﻣﺠﺘﻬﺪ ﺟﺎﻣﻊ ﺍﻟﺸﺮﺍﻳﻂ ﺍﺟﺮﺍ ﻣﯽ ﺷﻮﺩ ﻭ ﻣﮑﺎﻥ ﭘﺴﺮﺍﻥ ﺍﺯ ﺩﺧﺘﺮﺍﻥ ﺩﺭ ﻣﺪﺍﺭﺱ ﺗﻔﮑﻴﮏ ﻣﯽ ﮔﺮﺩﺩ« ﻭ ﻋﻘﺮﺑﻪ ﻫﺎﯼ ﺯﻣﺎﻥ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﻋﻘﺐ‬
‫ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻧﺪ‪ .‬ﺳﻴﺎﺳﺖ ﺭﺿﺎﺧﺎﻥ ﺯﺩﺍﻳﯽ‪ ،‬ﺁﺯﺍﺩﯼ ﻭ ﺗﺠﺪﺩﮔﺮﺍﻳﯽ ﻧﺒﻮﺩ‪ ،‬ﺗﻨﻬﺎ ﻫﺪﻓﺶ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﻗﺪﺭﺕ ﺑﻪ ﺭﻭﺣﺎﻧﻴﺖ ﻭ ﻣﻴﺪﺍﻥ ﺩﺍﺩﻥ ﺑﻪ ﺳﻴﺪﺿﻴﺎﻫﺎ ﻭ‬
‫ﺩﺧﺎﻟﺖ ﺁﻧﺎﻥ ﺩﺭ ﺳﻴﺎﺳﺖ ﻭ ﺣﮑﻮﻣﺖ ﺑﻮﺩ‪.‬‬
‫ﺧﻤﻴﻨﯽ ﺟﻮﺍﻥ ﺩﺭ ‪ 15‬ﺍﺭﺩﻳﺒﻬﺸﺖ ‪ 1323‬ﺩﺭ »ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺑﻪ ﮐﺎﺭ ﺑﻨﺪﻳﺪ« ﺩﺭﺑﺎﺭﻩ ﮐﺴﺮﻭﯼ ﻣﯽ ﻧﻮﻳﺴﺪ‪ ...» :‬ﻫﻤﻪ ﺩﻳﺪﻳﺪ ﮐﺘﺎﺑﻬﺎﯼ ﻳﮏ ﻧﻔﺮ ﺗﺒﺮﻳﺰﯼ ﺑﯽ‬
‫ﺳﺮ ﻭ ﭘﺎ ﮐﻪ ﺗﻤﺎﻡ ﺁﻳﻴﻦ ﺷﻤﺎﻫﺎ ﺭﺍ ﺩﺳﺘﺨﻮﺵ ﻧﺎﺳﺰﺍ ﮐﺮﺩ ﻭ ﺩﺭ ﻣﺮﮐﺰ ﺗﺸﻴﻊ ﺑﻪ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻭ ﺍﻣﺎﻡ ﻏﺎﻳﺐ ﺭﻭﺣﯽ ﻟﻪ ﺍﻟﻔﺪﺍ ﺁﻧﻬﻤﻪ ﺟﺴﺎﺭﺗﻬﺎ ﮐﺮﺩ ﻭ ﻫﻴﭻ‬
‫ﮐﻠﻤﻪ ﺍﺯ ﺷﻤﺎﻫﺎ ﺻﺎﺩﺭ ﻧﺸﺪ«‪ .‬ﻭ ﺍﺿﺎﻓﻪ ﻣﯽ ﮐﻨﺪ‪» :‬ﻫﻤﮑﻴﺸﺎﻥ ﺩﻳﻨﺪﺍﺭ ﻣﺎ‪ ،‬ﺑﺮﺍﺩﺭﺍﻥ ﭘﺎﮎ ﻣﺎ‪ ،‬ﺩﻭﺳﺘﺎﻥ ﭘﺎﺭﺳﯽ ﺯﺑﺎﻥ ﻣﺎ‪ ،‬ﺟﻮﺍﻧﺎﻥ ﻏﻴﺮﺗﻤﻨﺪ ﻣﺎ‪ ،‬ﻫﻤﻮﻃﻨﺎﻥ‬
‫ﺁﺑﺮﻭﻣﻨﺪ ﻣﺎ‪ ،‬ﺍﻳﻦ ﺍﻭﺭﺍﻕ ﻧﻨﮕﻴﻦ‪ ،‬ﺍﻳﻦ ﻣﻈﺎﻫﺮ ﺟﻨﺎﻳﺖ‪ ،‬ﺍﻳﻦ ﺷﺎﻟﻮﺩﻩ ﻫﺎﯼ ﻧﻔﺎﻕ‪ ،‬ﺍﻳﻦ ﺟﺮﺛﻮﻣﻪ ﻫﺎﯼ ﻓﺴﺎﺩ‪ ،‬ﺍﻳﻦ ﺩﻋﻮﺗﻬﺎﯼ ﺑﻪ ﺯﺭﺩﺷﺘﯽ ﮔﺮﯼ‪ ،‬ﺍﻳﻦ‬
‫ﺑﺮﮔﺮﺩﺍﻧﺪﻥ ﺑﻪ ﻣﺠﻮﺳﻴﺖ‪ ،‬ﺍﻳﻦ ﻧﺎﺳﺰﺍﻫﺎ ﺑﻪ ﻣﻘﺪﺳﺎﺕ ﻣﺬﻫﺒﯽ ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ ﻭ ﺩﺭ ﺻﺪﺩ ﭼﺎﺭﻩ ﺟﻮﻳﯽ ﺑﺮﺁﻳﻴﺪ‪ .‬ﺑﺎ ﻳﮏ ﺟﻮﺷﺶ ﻣﻠﯽ‪ ،‬ﺑﺎ ﻳﮏ ﺟﻨﺒﺶ ﺩﻳﻨﯽ‪ ،‬ﺑﺎ‬
‫ﻳﮏ ﻏﻴﺮﺕ ﻧﺎﻣﻮﺳﯽ‪ ،‬ﺑﺎ ﻳﮏ ﻋﺼﺒﻴﺖ ﻭﻃﻨﯽ‪ ،‬ﺑﺎ ﻳﮏ ﺍﺭﺍﺩﻩ ﻗﻮﯼ‪ ،‬ﺑﺎ ﻳﮏ ﻣﺸﺖ ﺁﻫﻨﻴﻦ‪ ،‬ﺑﺎﻳﺪ ﺗﺨﻢ ﺍﻳﻦ ﻧﺎﭘﺎﮐﺎﻥ ﺑﯽ ﺁﺑﺮﻭ ﺭﺍ ﺍﺯ ﺯﻣﻴﻦ ﺑﺮﺍﻧﺪﺍﺯﻳﺪ‪ .‬ﺍﻳﻨﻬﺎ‬
‫ﻳﺎﺩﮔﺎﺭﻫﺎﯼ ﺑﺎﺳﺘﺎﻧﯽ ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺑﺎﺩ ﻓﻨﺎ ﻣﯽ ﺩﻫﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻭﺩﻳﻌﻪ ﻫﺎﯼ ﺧﺪﺍﻳﯽ ﺭﺍ ﺩﺳﺘﺨﻮﺵ ﻫﻮﯼ ﻭ ﻫﻮﺱ ﺧﻮﺩ ﻣﯽ ﮐﻨﻨﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﮐﺘﺎﺑﻬﺎﯼ ﺩﻳﻨﯽ ﺷﻤﺎ ﺭﺍ‬
‫ﮐﻪ ﺑﺎ ﺧﻮﻧﻬﺎﯼ ﭘﺎﮎ ﺷﻬﺪﺍﯼ ﻓﻀﻴﻠﺖ ﺑﻪ ﺩﺳﺖ ﺷﻤﺎ ﺭﺳﻴﺪﻩ ﺁﺗﺶ ﻣﯽ ﺯﻧﻨﺪ‪ ،‬ﺍﻳﻨﻬﺎ ﻋﻴﺪ ﺁﺗﺶ ﺯﺩﻥ ﮐﺘﺎﺏ ﺩﺍﺭﻧﺪ‪ .‬ﮐﺪﺍﻡ ﮐﺘﺎﺑﻬﺎ؟ ﻫﻤﺎﻧﻬﺎ ﮐﻪ ﺍﺯ ﻓﺪﺍﮐﺎﺭﯼ‬
‫ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﯽ )ﻉ( ﻭ ﺭﻧﺠﻬﺎﯼ ﻓﺮﺍﻭﺍﻥ ﭘﻴﻐﻤﺒﺮ ﻭ ﭘﻴﻐﻤﺒﺮﺯﺍﺩﻩ ﻫﺎ ﺑﻪ ﺩﺳﺖ ﺷﻤﺎ ﺍﻓﺘﺎﺩﻩ ‪ ...‬ﻫﺎﻥ ﺁﺑﺮﻭﻣﻨﺪﺍﻧﻪ ﺍﺯ ﺟﺎﯼ ﺑﺮﺧﻴﺰﻳﺪ ﺗﺎ ﺩﺩﺍﻥ ﺑﺮ ﺷﻤﺎ ﭼﻴﺮﻩ‬
‫ﻧﺸﻮﻧﺪ«‪.‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺑﻪ ﺭﺍﺳﺘﯽ ﭼﺮﺍ ﮐﺴﺮﻭﯼ ﺧﺸﻢ ﺍﻳﻦ ﻣﻼﯼ ﺟﻮﺍﻥ ﻭ ﺍﻣﺎﻡ ﺁﻳﻨﺪﻩ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺑﻮﺩ؟ ﮔﻨﺎﻩ ﮐﺴﺮﻭﯼ ﻣﺒﺎﺭﺯﻩ ﺑﯽ ﺍﻣﺎﻥ ﺍﻭ ﺑﺎ ﺧﺮﺍﻓﺎﺕ ﺑﻮﺩ‪ .‬ﺑﻪ ﻧﻘﺪ ﻣﺬﻫﺐ‬
‫ﺷﻴﻌﻪ ﻧﺸﺴﺖ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺑﺎ ﺧﺮﺩ ﺳﺎﺯﺵ ﻧﺪﺍﺷﺖ ﺑﻪ ﺯﻳﺮ ﺳﺌﻮﺍﻝ ﺑﺮﺩ‪ ،‬ﺑﻪ ﺍﺳﻼﻡ ﻫﻴﭻ ﺯﻣﺎﻥ ﺗﻮﻫﻴﻦ ﻧﮑﺮﺩ‪ ،‬ﻗﺮﺁﻥ ﮐﺘﺎﺏ ﻣﻘﺪﺱ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺑﻪ ﺷﻌﻠﻪ‬
‫ﺁﺗﺶ ﻧﺴﭙﺮﺩ ـ ﺁﻧﭽﻪ ﻣﺬﻫﺒﻴﻮﻥ ﺑﻪ ﺩﺭﻭﻍ ﺑﻪ ﺍﻭ ﻧﺴﺒﺖ ﺩﺍﺩﻧﺪ ـ ﻣﺮﺍﺳﻢ ﮐﺘﺎﺑﺴﻮﺯﯼ ﺩﺍﺷﺖ‪ ،‬ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺑﻪ ﺩﻳﺪ ﺍﻭ ﺑﺎ ﺧﺮﺩ ﺳﺎﺯﮔﺎﺭ ﻧﺒﻮﺩ ﺑﻪ ﺷﻌﻠﻪ‬
‫ﺁﺗﺶ ﻣﯽ ﺳﭙﺮﺩ‪ ،‬ﺑﻪ ﻗﻮﻝ ﻧﺎﺻﺮ ﭘﺎﮐﺪﺍﻣﻦ‪ ...» :‬ﺍﺯ ﻳﺎﺩ ﮐﺘﺎﺑﺴﻮﺯﺍﻧﺶ ﺩﻟﻬﺎ ﭼﺮﮐﻴﻦ ﻭ ﺍﮔﺮ ﻧﻪ ﺧﺸﻤﮕﻴﻦ ﻣﯽ ﺷﻮﻧﺪ ‪ .«...‬ﮐﺴﺮﻭﯼ ﺑﺎ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﯼ ﻣﺨﺎﻟﻒ‬
‫ﺑﻮﺩ‪ ،‬ﺷﮑﯽ ﻧﻴﺴﺖ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺗﻨﺪﺭﻭﯼ ﮐﺮﺩ ـ ﺍﻣﺎ ﺩﺭ ﺯﻣﻴﻨﻪ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﯼ ﻣﯽ ﺗﻮﺍﻥ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﮔﻔﺘﮕﻮ ﻧﺸﺴﺖ ـ ﻧﻪ ﺑﺎ ﺁﺗﺶ ﺳﻮﺯﯼ ﮐﺘﺎﺏ ـ ﮐﻪ ﺑﻪ‬
‫ﻗﻮﻝ ﺑﺮﺗﻮﻟﺖ ﺑﺮﺷﺖ‪ ،‬ﮐﺘﺎﺏ ﺳﻮﺯﯼ‪ ،‬ﺑﻪ ﺍﻧﺴﺎﻥ ﺳﻮﺯﯼ ﺧﺎﺗﻤﻪ ﭘﻴﺪﺍ ﻣﯽ ﮐﻨﺪ ـ ﺑﻠﮑﻪ ﺑﺎ ﻭﻳﺮﻭﺱ ﺷﻌﺮ ﻭ ﺷﺎﻋﺮﯼ ﮐﻪ ﺑﺮ ﺗﻦ ﻓﺮﻫﻨﮓ ﻣﺎ ﺟﺎﯼ ﺧﻮﺵ ﮐﺮﺩﻩ ﻭ‬
‫ﮐﺘﺐ ﻭ ﻧﺸﺮﻳﺎﺕ ﻣﺎ ﺭﺍ ﺑﻪ ﺗﺼﺮﻑ ﺧﻮﻳﺶ ﺩﺭﺁﻭﺭﺩﻩ ﺍﺳﺖ )‪.(4‬‬
‫ﺍﺣﻤﺪ ﮐﺴﺮﻭﯼ ﺑﺎ ﺷﻬﺎﻣﺖ ﻭ ﺷﺠﺎﻋﺖ ﺍﺧﻼﻗﯽ ﺑﯽ ﻧﻈﻴﺮ ﺩﺭ ﺯﻣﺎﻧﯽ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺍﻭ ﮐﺴﯽ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﺮﺍﻓﺎﺕ ﻧﺎﺷﯽ ﺍﺯ ﺣﺎﮐﻤﻴﺖ ﻣﻄﻠﻖ ﺭﻭﺣﺎﻧﻴﺎﻥ ﺷﻴﻌﻪ ﻗﺪ‬
‫ﻋﻠﻢ ﻧﮑﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻳﮏ ﺗﻨﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻧﺎﻥ ﺍﻳﺴﺘﺎﺩ‪ ،‬ﺑﻪ ﻧﻘﺪ ﺻﻮﻓﻴﮕﺮﯼ‪ ،‬ﺑﻬﺎﻳﻴﮕﺮﯼ ﻭ ﺷﻴﻌﻴﮕﺮﯼ ﻧﺸﺴﺖ‪ ،‬ﭘﺮﺩﻩ ﺍﺯ ﺧﺮﺍﻓﻪ ﻫﺎﯼ ﮐﻬﻦ ﺩﺭ ﺑﻄﻦ ﺟﺎﻣﻌﻪ ﻭ‬
‫ﻧﻈﺮﻳﺎﺕ ﺿﺪﺧﺮﺩ ﺑﺮﺩﺍﺷﺖ ﻭ ﭼﻮﻥ ﺭﻭﺣﺎﻧﻴﻮﻥ ﺭﺍ ﺑﺎ ﺧﺮﺩ ﻭ ﻣﻨﻄﻖ ﺳﺮ ﺳﺎﺯﮔﺎﺭﯼ ﻧﻴﺴﺖ‪ ،‬ﮐﻤﺮ ﺑﻪ ﻗﺘﻞ ﺍﻭ ﺑﺴﺘﻨﺪ ﻭ ﺑﺎ ﻓﺘﻮﺍﯼ ﺁﺧﻮﻧﺪﯼ ﺑﻪ ﻧﺎﻡ »ﺷﻴﺦ‬
‫ﻋﺒﺪﺍﻟﺤﺴﻴﻦ ﺍﻣﻴﻨﯽ« ﻭ ﺑﺎ ﻳﺎﺭﯼ ﮔﺮﻭﻩ ﻧﻮﺍﺏ ﺻﻔﻮﯼ ﻭ ﺑﺎ ﻫﻤﮑﺎﺭﯼ ﻣﺴﺘﻘﻴﻢ ﻭ ﻏﻴﺮﻣﺴﺘﻘﻴﻢ ﺣﺎﮐﻤﺎﻥ ﺯﻣﺎﻥ‪ ،‬ﺍﻭ ﺭﺍ ﺩﺭ ﮐﺎﺥ ﺩﺍﺩﮔﺴﺘﺮﯼ‪ ،‬ﺩﺭ ﺯﻳﺮ ﭼﺸﻤﺎﻥ‬
‫ﻓﺮﺷﺘﻪ ﻋﺪﺍﻟﺖ!! ﺩﺭ ﺷﻌﺒﻪ ‪ 7‬ﺩﺍﺩﺳﺮﺍﯼ ﺗﻬﺮﺍﻥ ﺑﺎ ﻣﻨﺸﯽ ﻭ ﻳﺎﺭﺵ ﺣﺪﺍﺩﭘﻮﺭ ﺑﻪ ﻭﺿﻊ ﻓﺠﻴﻌﯽ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻴﺰ ﺑﺎﺯﭘﺮﺳﯽ ﺑﻪ ﻧﺎﻡ ﺑﻠﻴﻎ ﺑﻪ ﻗﺘﻞ ﺭﺳﺎﻧﻴﺪﻧﺪ ﻭ‬
‫ﺣﮑﻢ ﺍﻟﻬﯽ ﺭﺍ ﺑﻪ ﻣﺮﺣﻠﻪ ﺍﺟﺮﺍ ﺩﺭﺁﻭﺭﺩﻧﺪ‪ ،‬ﺳﭙﺲ ﺍﺯ ﮐﺎﺥ ﺩﺍﺩﮔﺴﺘﺮﯼ ﺑﺪﻭﻥ ﻫﻴﭻ ﻣﺎﻧﻌﯽ ﺑﺎ ﻓﺮﻳﺎﺩ ﺍﷲ ﺍﮐﺒﺮ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻧﺪ‪ ،‬ﺳﻮﺍﺭ ﺩﺭﺷﮕﻪ ﺍﯼ ﺷﺪﻧﺪ ﻭ‬
‫ﻗﺮﺁﻥ ﺑﻪ ﺩﺳﺖ ﺑﻴﻀﻪ ﻋﺰﻳﺰ ﺍﺳﻼﻡ ﺭﺍ ﻧﺠﺎﺕ ﺩﺍﺩﻧﺪ‪.‬‬
‫ﻗﺎﺗﻼﻥ ﮐﺴﺮﻭﯼ‪ ،‬ﺑﺮﺍﺩﺭﺍﻥ ﺳﻴﺪ ﺣﺴﻴﻦ ﺍﻣﺎﻣﯽ ﻭ ﺳﻴﺪ ﻋﻠﯽ ﻣﺤﻤﺪ ﺍﻣﺎﻣﯽ ﺑﻮﺩﻧﺪ‪ .‬ﺁﻧﺎﻥ ﺗﻨﻬﺎ ﻧﺒﻮﺩﻧﺪ ﻭ ﺩﺭﺟﻪ ﺩﺍﺭﯼ ﺍﺯ ﺍﺭﺗﺶ‪ ،‬ﮐﻤﮑﻬﺎﯼ ﻻﺯﻡ ﺭﺍ ﺑﺮﺍﯼ‬
‫ﻭﺭﻭﺩ ﺁﻧﺎﻥ ﺑﻪ ﺍﺗﺎﻕ ﺑﺎﺯﭘﺮﺱ ﻓﺮﺍﻫﻢ ﮐﺮﺩ‪ .‬ﺗﺄﻳﻴﺪ ﺍﻳﻦ ﻧﮑﺘﻪ ﮐﻪ ﺩﺳﺖ ﺣﺎﮐﻤﺎﻥ ﺯﻣﺎﻥ ﻣﺴﺘﻘﻴﻢ ﻭ ﻏﻴﺮﻣﺴﺘﻘﻴﻢ ﺩﺭ ﺍﻳﻦ ﻗﺘﻞ ﻓﺠﻴﻊ ﺩﻳﺪﻩ ﻣﯽ ﺷﻮﺩ ﺿﺮﻭﺭﯼ‬
‫ﺍﺳﺖ‪ .‬ﭘﺎﮐﺪﺍﻣﻦ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﻴﻦ ﻣﯽ ﻧﻮﻳﺴﺪ‪ ...» :‬ﭘﺲ ﺍﺯ ﻗﺘﻞ ﮐﺴﺮﻭﯼ‪ ،‬ﺑﺮﺍﺩﺭﺍﻥ ﺍﻣﺎﻣﯽ ﻭ ﺩﻳﮕﺮ ﺍﻋﻀﺎﯼ ﺗﻴﻢ ﺣﻤﻠﻪ ﻓﺪﺍﻳﻴﺎﻥ ﺍﺳﻼﻡ ﺩﺳﺘﮕﻴﺮ ﺷﺪﻧﺪ ‪...‬‬
‫ﻫﺸﺖ ﻣﺎﻩ ﭘﺲ ﺍﺯ ﻗﺘﻞ ﮐﺴﺮﻭﯼ‪ ،‬ﺩﺍﺩﮔﺎﻩ ﺑﺪﻭﯼ ﻧﻈﺎﻣﯽ ﺑﺮﺍﯼ ﻫﺮ ﻳﮏ ﺍﺯ ﻣﺘﻬﻤﺎﻥ ﺩﻩ ﻫﺰﺍﺭ ﺗﻮﻣﺎﻥ ﻭﺛﻴﻘﻪ ﺻﺎﺩﺭ ﻣﯽ ﮐﻨﺪ ‪ ...‬ﭘﻨﺞ ﻧﻔﺮ ﺍﺯ ﻫﻔﺖ ﻧﻔﺮ ﺁﺯﺍﺩ ﻣﯽ‬
‫ﺷﻮﻧﺪ ﻭ ﺩﻭ ﺑﺮﺍﺩﺭ ﺍﻣﺎﻣﯽ ﺩﺭ ﺯﻧﺪﺍﻥ ﻣﯽ ﻣﺎﻧﻨﺪ ‪ ....‬ﺩﺭ ﻣﻨﺰﻝ ﺁﻳﺖ ﺍﷲ ﺣﺎﺝ ﺁﻗﺎ ﺣﺴﻴﻦ ﻗﻤﯽ ‪ ...‬ﻳﮑﯽ ﺍﺯ ﺍﻓﺮﺍﺩ ﺣﺎﺿﺮ ﺳﺌﻮﺍﻝ ﻣﯽ ﮐﻨﺪ ﮐﻪ ﺍﻳﻨﻬﺎ ﺑﻪ ﺩﺳﺘﻮﺭ‬
‫ﮐﺪﺍﻡ ﻣﺮﺟﻊ ﺩﺳﺖ ﺑﻪ ﺍﻳﻦ ﻋﻤﻞ ﺯﺩﻧﺪ؟ ﺁﻳﺖ ﺍﷲ ﻗﻤﯽ ﺑﺎ ﺻﺪﺍﯼ ﺑﻠﻨﺪ ﻓﺮﻣﻮﺩﻧﺪ‪ :‬ﻋﻤﻞ ﺁﻧﻬﺎ ﻣﺎﻧﻨﺪ ﻧﻤﺎﺯ ﺍﺯ ﺿﺮﻭﺭﻳﺎﺕ ﺑﻮﺩﻩ ﻭ ﺍﺣﺘﻴﺎﺟﯽ ﺑﻪ ﻓﺘﻮﺍ ﻧﺪﺍﺷﺘﻪ‬
‫ﺯﻳﺮﺍ ﮐﺴﯽ ﮐﻪ ﺑﻪ ﭘﻴﻐﻤﺒﺮ ﻭ ﺍﺋﻤﻪ ﺍﻃﻬﺎﺭ ﺟﺴﺎﺭﺕ ﻭ ﻫﺘﺎﮐﯽ ﮐﻨﺪ ﻗﺘﻠﺶ ﻭﺍﺟﺐ ﻭ ﺧﻮﻧﺶ ﻫﺪﺭ ﺍﺳﺖ‪ .‬ﺑﺮ ﺍﺛﺮ ﺍﻳﻦ ﻓﺸﺎﺭﻫﺎ ﺩﺍﺩﮔﺎﻩ ﺗﺠﺪﻳﺪﻧﻈﺮ ﻧﻈﺎﻣﯽ ﺑﻪ‬
‫ﺭﻳﺎﺳﺖ ﺳﺮﺗﻴﭗ ﺑﺎﺳﺘﯽ ﺣﮑﻢ ﺑﺮﺍﺋﺖ ﻣﺘﻬﻤﺎﻥ ﺭﺍ ﺻﺎﺩﺭ ﮐﺮﺩ ﻭ ﺑﺮﺍﺩﺭﺍﻥ ﺍﻣﺎﻣﯽ ﺑﺎ ﺗﺠﻠﻴﻞ ﻭ ﺗﮑﺮﻳﻢ ﺧﺎﺻﯽ ﺁﺯﺍﺩ ﺷﺪﻧﺪ ﻭ ﭘﺮﻭﻧﺪﻩ ﺍﻓﺘﺨﺎﺭﺁﻣﻴﺰ ﺍﻭﻟﻴﻦ ﻧﺒﺮﺩ‬
‫ﻓﺪﺍﻳﻴﺎﻥ ﺍﺳﻼﻡ ﺑﺎ ﭘﻴﺮﻭﺯﯼ ﻭ ﻣﻮﻓﻘﻴﺖ ﺑﺴﺘﻪ ﺷﺪ«‪.‬‬
‫ﺗﻨﻬﺎ ﺣﺎﮐﻤﺎﻥ ﺯﻣﺎﻥ ﻧﺒﻮﺩﻧﺪ ﮐﻪ ﺧﻔﺖ ﺑﺎﺭ ﺩﺭ ﻣﻘﺎﺑﻞ ﻓﺸﺎﺭ ﺭﻭﺣﺎﻧﻴﻮﻥ ﺳﺮ ﺧﻢ ﮐﺮﺩﻧﺪ‪ .‬ﻧﺸﺮﻳﺎﺕ ﻭ ﺍﺣﺰﺍﺏ ﻧﻴﺰ ﻫﻤﮕﯽ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻗﺘﻞ ﻧﻨﮕﻴﻦ ﺳﮑﻮﺕ‬
‫ﮐﺮﺩﻧﺪ‪» .‬ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺖ ﮐﻪ ﮐﺴﺮﻭﯼ ﺑﺎ ﺁﻧﭽﻪ ﻣﯽ ﻧﻮﺷﺖ ﻭ ﻣﯽ ﮔﻔﺖ ﻭ ﻣﯽ ﮐﺮﺩ‪ ،‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﻪ "ﺷﺨﺼﻴﺖ ﻣﺰﺍﺣﻢ ﻭ ﺗﺤﻤﻞ ﻧﺎﭘﺬﻳﺮﯼ" ﺑﺪﻝ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬
‫ﺁﻧﭽﻪ ﻣﯽ ﮔﻔﺖ ﺭﺍ ﺑﺴﻴﺎﺭﯼ ﻣﯽ ﭘﺴﻨﺪﻳﺪﻧﺪ ﺍﻣﺎ ﮐﻤﺘﺮ ﮐﺴﺎﻧﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﺯﺑﺎﻥ ﺑﻪ ﺣﻤﺎﻳﺖ ﺍﺯ ﺍﻭ ﺑﮕﺸﺎﻳﻨﺪ‪ .‬ﺍﻓﺮﺍﻁ ﻭ ﺗﻔﺮﻳﻄﻬﺎﯼ ﮐﺴﺮﻭﯼ ﺑﻪ ﺍﻧﺰﻭﺍﯼ‬
‫ﻓﺮﻫﻨﮕﯽ ﻭ ﺳﻴﺎﺳﯽ ﻭﯼ ﻳﺎﺭﯼ ﻣﯽ ﺭﺳﺎﻧﺪ‪ .‬ﺑﺎ "ﺍﺭﻭﭘﺎﻳﻴﮕﺮﯼ" ﻣﺨﺎﻟﻔﺖ ﻣﯽ ﮐﺮﺩ ﭘﺲ ﻣﺘﺠﺪﺩﺍﻥ ﺳﺨﻨﺶ ﺭﺍ ﻧﻤﯽ ﭘﺴﻨﺪﻳﺪﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﮐﻪ ﺑﻪ "ﻧﻘﺪ ﺩﻳﻨﯽ"‬
‫ﺩﺳﺖ ﻣﯽ ﺯﺩ ﺗﻨﻬﺎﻳﺶ ﻣﯽ ﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﻫﻤﭽﻨﺎﻥ ﮐﻪ ﻣﺘﺪ‪‬ﻳﻨﺎﻥ ﻫﻢ ﺁﻧﺠﺎ ﮐﻪ ﺑﻪ ﺑﻴﺪﻳﻨﯽ ﻏﺮﺏ ﻣﯽ ﺗﺎﺧﺖ ﺑﻪ ﺩﻧﺒﺎﻟﺶ ﻧﻤﯽ ﺭﻓﺘﻨﺪ‪ .‬ﺩﺭ ﻧﻘﺪ ﺍﺩﺑﯽ‪ ،‬ﺳﺨﻨﺎﻧﯽ‬
‫ﻣﯽ ﮔﻔﺖ ﮐﻪ ﻧﻪ ﻧﻮﺁﻭﺭﺍﻥ ﻫﻨﺮ ﻭ ﺍﺩﺏ ﺭﺍ ﺧﻮﺵ ﻣﯽ ﺁﻣﺪ ﻭ ﻧﻪ ﺩﺷﻤﻨﺎﻥ ﺭﻣﺎﻥ ﻭ ﺷﻌﺮ ﻭ ﻧﻮﻳﺴﻨﺪﮔﯽ ﻭ ﺷﺎﻋﺮﯼ ﺭﺍ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺯﻣﻴﻨﻪ ﺳﻴﺎﺳﺖ ﻫﻢ ﻣﯽ ﮔﻔﺖ‬
‫ﻭ ﻣﯽ ﮐﺮﺩ ﺑﺮ ﺍﻳﻦ ﺧﺼﻠﺖ ﻳﮕﺎﻧﮕﯽ ﻭ ﺍﻧﺰﻭﺍﻃﻠﺒﯽ ﻭﯼ ﮔﻮﺍﻩ ﺩﻳﮕﺮﯼ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻳﻦ ﻧﺤﻮ ﺑﻮﺩ ﮐﻪ ﻭﯼ ﺩﺭ ﺳﺎﻟﻬﺎﯼ "ﺁﺯﺍﺩﯼ" ﭘﺲ ﺍﺯ ﺷﻬﺮﻳﻮﺭ ﺑﻴﺴﺖ‪ ،‬ﺑﻪ‬
‫"ﺷﺨﺼﻴﺖ ﺗﺤﻤﻞ ﻧﺎﭘﺬﻳﺮﯼ" ﺑﺪﻝ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﻋﻴﺶ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺁﺯﺍﺩﯼ ﻃﻠﺒﺎﻥ ﺭﺍ ﻣﻨﻐﺺ ﻣﯽ ﮐﺮﺩ‪ :‬ﻭﺟﺪﺍﻥ ﻣﻌﺬﺏ ﺟﺎﻣﻌﻪ ﺍﯼ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﮐﺎﺑﻮﺱ‬
‫ﺭﺿﺎﺧﺎﻧﯽ ﺩﺭﺁﻣﺪﻩ ﺑﻮﺩ ﻭ ﺻﻤﻴﻤﺎﻧﻪ ﺩﺭ ﺟﺴﺘﺠﻮﯼ ﺭﺍﻫﯽ ﺩﻳﮕﺮ ﺗﻘﻼ ﻣﯽ ﮐﺮﺩ‪ .‬ﺑﺎ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻦ ﺍﻳﻦ "ﺷﺨﺼﻴﺖ ﺗﺤﻤﻞ ﻧﺎﭘﺬﻳﺮ" ﺣﺘﻤﺎ" ﺑﺴﻴﺎﺭ ﺑﻮﺩﻧﺪ‬
‫ﮐﺴﺎﻧﯽ ﮐﻪ ﻧﻔﺴﯽ ﺑﻪ ﺭﺍﺣﺘﯽ ﺑﺮﺁﻭﺭﺩﻧﺪ‪ .‬ﺳﮑﻮﺗﯽ ﮐﻪ ﺍﺯ ﺍﺯ ﺁﻥ ﭘﺲ ﻭ ﺩﺭ ﻃﯽ ﺳﺎﻟﻬﺎ‪ ،‬ﺑﺮ ﻗﺘﻞ ﮐﺴﺮﻭﯼ ﻭ ﺳﺮﻧﻮﺷﺖ ﻗﺎﺗﻼﻥ ﻭﯼ ﺳﺎﻳﻪ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﻧﺸﺎﻧﻪ ﺍﯼ‬
‫ﺍﺯ ﻫﻤﻴﻦ "ﺍﺣﺴﺎﺱ ﺭﻫﺎﻳﯽ ﺍﺯ ﺣﻀﻮﺭ" ﻋﻨﺼﺮﯼ ﺳﻨﺖ ﺷﮑﻦ‪ ،‬ﺑﯽ ﻫﺮﺍﺱ ﻭ ﭘﺮﺗﻼﺵ ﺍﺳﺖ‪ .‬ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ‪ ،‬ﺍﺯ ﻫﺮ ﺳﻮ ﺑﻪ ﺍﻭ ﮐﻪ ﺭﺳﻴﺪﻩ ﺍﻧﺪ ﺧﻴﺮ ﻭ ﺻﻼﺡ ﺭﺍ‬
‫ﺩﺭ ﺳﮑﻮﺕ ﻭ ﺧﺎﻣﻮﺷﯽ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ«‪.‬‬
‫ﺭﻭﺯﻧﺎﻣﻪ ﺭﻫﺒﺮ‪ ،‬ﺍﺭﮔﺎﻥ ﻣﺮﮐﺰﯼ ﺣﺰﺏ ﺗﻮﺩﻩ ﺍﻳﺮﺍﻥ‪ ،‬ﻗﺎﺗﻠﻴﻦ ﮐﺴﺮﻭﯼ ﺭﺍ ﺩﺭ ﺯﻳﺮ ﻋﺒﺎﯼ ﺳﻴﺪ ﺿﻴﺎ ﭘﻴﺪﺍ ﻣﯽ ﮐﻨﺪ! ﺍﻃﻼﻋﺎﺕ ﻭ ﻣﺠﻠﻪ ﺗﺮﻗﯽ ﺗﻨﻬﺎ ﺑﻪ ﮔﺰﺍﺭﺵ‬
‫ﺧﺒﺮ ﺍﮐﺘﻔﺎ ﻣﯽ ﮐﻨﻨﺪ‪ ،‬ﺗﻨﻬﺎ ﺭﻭﺯﻧﺎﻣﻪ ﺍﯼ ﮐﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯﮔﺎﺭ ﺗﻴﺮﻩ ﻭ ﺗﺎﺭ ﺻﺎﺣﺐ ﻭﺟﺪﺍﻥ ﺭﻭﺯﻧﺎﻣﻪ ﻧﮕﺎﺭﯼ ﺍﺳﺖ‪ ،‬ﺭﻭﺯﻧﺎﻣﻪ »ﺍﻳﺮﺍﻥ ﻣﺎ« ﯼ ﻣﺤﻤﻮﺩ ﺗﻔﻀﻠﯽ‬
‫ﺍﺳﺖ‪ .‬ﺳﻌﻴﺪ ﻧﻔﻴﺴﯽ ﻧﻴﺰ ﺳﺎﮐﺖ ﻧﻤﯽ ﻧﺸﻴﻨﺪ‪ ... » :‬ﻣﻦ ﺍﺯ ﺳﺮ ﺩﺭﺱ ﺧﻮﺩ ﺍﺯ ﺩﺍﻧﺸﮑﺪﻩ ﺍﺩﺑﻴﺎﺕ ﺑﻴﺮﻭﻥ ﻣﯽ ﺁﻣﺪﻡ ﮐﻪ ﺩﺭ ﺑﺎﻍ ﺩﺍﻧﺸﺴﺮﺍﯼ‬
‫ﻋﺎﻟﯽ ﺧﺒﺮ ﮐﺸﺘﻪ ﺷﺪﻥ ﻭﯼ ﺭﺍ ﺩﺭ ﺩﺍﺩﮔﺴﺘﺮﯼ ﺑﻪ ﻣﻦ ﺩﺍﺩﻧﺪ‪ .‬ﺟﻬﺎﻥ ﭘﻴﺶ ﭼﺸﻤﻢ ﺗﻴﺮﻩ ﺷﺪ‪ .‬ﻭﺍﻗﻌﻪ ﺍﯼ ﻧﺎﮔﻮﺍﺭﺗﺮ ﺍﺯ ﺍﻳﻦ ﺑﻪ ﻳﺎﺩ ﻧﺪﺍﺭﻡ‪ .‬ﻣﺮﺩﯼ ﺭﺍ ﺩﺭ ﺟﺎﻳﯽ‬
‫ﮐﻪ ﻫﻤﻪ ﺣﺘﯽ ﺟﺎﻧﯽ ﻭ ﺁﺩﻣﮑﺶ ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ ﺍﻣﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺩﺭ ﭘﺎﯼ ﻣﻴﺰ ﺑﺎﺯﭘﺮﺱ ﺑﺎ ﺟﻮﺍﻧﯽ ﮐﻪ ﻫﻤﺮﺍﻩ ﻭﯼ ﺁﻣﺪﻩ ﺑﻮﺩ ﮐﺸﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺯﺷﺖ ﺗﺮ ﺍﺯ ﺍﻳﻦ‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﮐﺎﺭﯼ ﺩﺭ ﺟﻬﺎﻥ ﻣﻤﮑﻦ ﻧﺒﻮﺩ‪ .‬ﺁﻥ ﻫﻢ ﭼﻪ ﻣﺮﺩﯼ؟ ﻣﺮﺩ ﺩﺍﻧﺸﻤﻨﺪﯼ ﺑﻪ ﺗﻤﺎﻡ ﻣﻌﻨﯽ ﺍﻳﻦ ﮐﻠﻤﻪ! ﺍﮔﺮ ﻫﻢ ﺧﻄﺎﻳﯽ ﮐﺮﺩﻩ ﻭ ﻧﺎﺩﺭﺳﺘﯽ ﮔﻔﺘﻪ ﺑﻮﺩ ﭘﺎﺳﺦ ﺍﻭ‬
‫ﮐﺸﺘﻦ ﻧﺒﻮﺩ‪ .‬ﻣﯽ ﺑﺎﻳﺴﺖ ﺑﺎ ﺍﻭ ﺑﺤﺚ ﮐﻨﻨﺪ ﻫﺮ ﭼﻨﺪ ﻣﺠﺎﺏ ﮐﺮﺩﻥ ﺍﻭ ﮐﺎﺭ ﺩﺷﻮﺍﺭﯼ ﺑﻮﺩ‪ .‬ﺷﺎﻳﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﻨﻄﻖ ﻗﻮﯼ ﺭﻭﺯﯼ ﺗﺴﻠﻴﻢ ﻣﯽ ﺷﺪ ‪ ...‬ﮐﺎﺭﯼ ﮐﻪ ﺑﺎ‬
‫ﺍﻭ ﮐﺮﺩﻧﺪ ﺯﺷﺖ ﺗﺮ ﺍﺯ ﮐﺎﺭﯼ ﺑﻮﺩ ﮐﻪ ﺑﺎ ﺳﻘﺮﺍﻁ ﻭ ﺣﺴﻴﻦ ﺑﻦ ﻣﻨﺼﻮﺭ ﺣﻼﺝ ﻭ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﺩﺭ ﺭﺍﻩ ﻋﻘﻴﺪﻩ ﺷﺎﻥ ﮐﺸﺘﻪ ﺷﺪﻧﺪ‪ ،‬ﮐﺮﺩﻧﺪ‪ .‬ﺯﻳﺮﺍ ﮐﻪ ﺩﺭ ﺁﻥ‬
‫ﺯﻣﺎﻧﻬﺎ ﺩﻳﮕﺮ ﺑﻪ ﻗﺎﻧﻮﻥ ﻭ ﺩﺍﺩﮔﺴﺘﺮﯼ ﺁﻥ ﻫﻤﻪ ﮐﻪ ﺍﻣﺮﻭﺯ ﻣﯽ ﻧﺎﺯﻧﺪ ﻧﻤﯽ ﻧﺎﺯﻳﺪﻧﺪ‪ .‬ﺍﻳﻨﮏ ﺁﻥ ﻣﺮﺩ ﻧﻴﺴﺖ‪ .‬ﺍﻣﺎ ﮐﺎﺭﻫﺎﯼ ﺍﻭ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎ ﻫﺴﺖ‪ .‬ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫ﻟﻐﺰﺷﻬﺎﻳﯽ ﮐﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﺁﺛﺎﺭ ﺟﺎﻭﺩﺍﻧﯽ ﺍﺯ ﺍﻭ ﻣﺎﻧﺪﻩ‪ ،‬ﻟﻐﺰﺷﻬﺎ ﻭ ﺧﻄﺎﻫﺎﯼ ﺍﻭ ﺭﺍ ﺑﻪ ﮐﺎﺭﻫﺎﯼ ﺳﻮﺩﻣﻨﺪﺵ ﻣﯽ ﺑﺨﺸﻴﻢ‪ .‬ﺍﻭ ﺭﺍ ﺑﺰﺭﮒ ﻣﯽ ﺩﺍﺭﻳﻢ ‪ ...‬ﻭ ﺍﮔﺮ‬
‫ﮔﺎﻫﯽ ﺯﻳﺎﺩﻩ ﺭﻭﯼ ﻭ ﺳﺮﮐﺸﯽ ﻭ ﺍﻓﺮﺍﻁ ﻭﯼ ﻣﺎ ﺭﺍ ﻣﺘﻌﺠﺐ ﮐﺮﺩﻩ ﺍﺳﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﺍﻧﺶ ﻭ ﺑﻴﻨﺶ ﻭ ﭘﺸﺘﮑﺎﺭ ﻭ ﺟﻬﺪﯼ ﮐﻪ ﺩﺭ ﺭﺍﻩ ﻋﻠﻢ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﺳﺮ‬
‫ﻓﺮﻭﺩ ﻣﯽ ﺁﻭﺭﻳﻢ«‪ .‬ﺑﺎ ﺁﺯﺍﺩﯼ ﺑﺮﺍﺩﺭﺍﻥ ﺍﻣﺎﻣﯽ ﭘﺮﻭﻧﺪﻩ ﻗﺘﻞ ﮐﺴﺮﻭﯼ ﺑﺮﺍﯼ ﻫﻤﻴﺸﻪ ﺑﺴﺘﻪ ﺷﺪ‪.‬‬
‫ﻧﺎﺻﺮ ﭘﺎﮐﺪﺍﻣﻦ ﺑﺎ ﮐﺘﺎﺏ »ﻗﺘﻞ ﮐﺴﺮﻭﯼ« ﮐﻪ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﺑﻪ ﭼﺎﭖ ﺩﻭﻡ ﺭﺳﻴﺪ ـ ﻣﯽ ﮔﻮﻳﻢ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ!! ﻣﺴﺨﺮﻩ ﻧﻴﺴﺖ؟ ‪ 2000‬ﻧﺴﺨﻪ ﮐﻪ‬
‫ﺧﻮﺷﺒﻴﻨﺎﻧﻪ ﺭﻗﻢ ﻓﺮﻭﺵ ﺭﺍ ﻣﯽ ﺗﻮﺍﻥ ﭼﻴﺰﯼ ﺣﺪﻭﺩ ‪ 1000‬ﻧﺴﺨﻪ ﺗﺼﻮﺭ ﮐﺮﺩ‪ ،‬ﺁﻧﻬﻢ ﺩﺭ ﻣﻴﺎﻥ ﻟﺸﮕﺮﯼ ﺍﺯ ﻣﻬﺎﺟﺮﻳﻦ ﻭ ﭘﻨﺎﻫﻨﺪﮔﺎﻧﯽ ﮐﻪ ﺍﮐﺜﺮﺍ" ﺳﻴﺎﺳﯽ‬
‫ﺍﻧﺪ ـ ﮐﻮﺷﻴﺪﻩ ﺳﮑﻮﺕ ﺳﺌﻮﺍﻝ ﺑﺮﺍﻧﮕﻴﺰﯼ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺳﺎﻟﻬﺎﯼ ﻃﻮﻻﻧﯽ ـ ‪ 56‬ﺳﺎﻝ!! ـ ﺣﻮﻝ ﻭ ﺣﻮﺵ ﻗﺘﻞ ﮐﺴﺮﻭﯼ ﻓﺮﺍﮔﺮﻓﺘﻪ ﺍﺳﺖ ﺭﺍ ﺑﺸﮑﻨﺪ ﻭ ﺑﺎ‬
‫ﺗﻮﺟﻪ ﺑﻪ ﺍﻣﮑﺎﻧﺎﺕ ﻣﺤﺪﻭﺩ ﻭ ﻓﻘﺪﺍﻥ ﺩﺳﺘﺮﺳﯽ ﺑﻪ ﺁﺭﺷﻴﻮ ﮐﺘﺎﺑﺨﺎﻧﻪ ﻫﺎ ﻭ ﻧﺸﺮﻳﺎﺕ ﺁﻥ ﺯﻣﺎﻥ ﺑﺎﻳﺪ ﺍﻋﺘﺮﺍﻑ ﮐﺮﺩ ﮐﻪ ﺑﺎ ﻭﺳﻮﺍﺱ ﻗﺎﺑﻞ ﺗﺤﺴﻴﻦ ﻭ ﺩﻗﺖ ﻭ‬
‫ﮐﻨﺠﮑﺎﻭﯼ ﺑﯽ ﻧﻈﻴﺮﯼ ﮐﻪ ﻧﻤﻮﻧﻪ ﻫﺎﯼ ﺁﻥ ﺭﺍ ﮐﻤﺘﺮ ﺩﺭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﻣﯽ ﺗﻮﺍﻥ ﺳﺮﺍﻍ ﮔﺮﻓﺖ‪ ،‬ﺻﻔﺤﺎﺕ ﺍﺭﺯﺷﻤﻨﺪﯼ ﺑﺮ ﺍﻭﺭﺍﻕ ﺗﺎﺭﻳﺦ ﮐﺸﻮﺭ ﻣﺎ ﺑﻴﻔﺰﺍﻳﺪ‪.‬‬
‫ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺭﺍ ﺑﺎ ﺳﺨﻨﯽ ﺍﺯ ﻧﺎﺻﺮ ﭘﺎﮐﺪﺍﻣﻦ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﯽ ﺑﺮﻡ‪» :‬ﺭﺍﺳﺘﯽ ﺭﺍ ﭼﺮﺍ ﮐﺴﺮﻭﯼ ﺭﺍ ﮐﺸﺘﻨﺪ؟ ﭘﺮﺳﺶ ﻫﻤﭽﻨﺎﻥ ﺍﻣﺮﻭﺯﻳﻦ ﺍﺳﺖ‪ .‬ﻧﺰﺩﻳﮏ ‪ 44‬ﺳﺎﻝ‬
‫ﭘﺲ ﺍﺯ ﺑﻴﺴﺘﻢ ﺍﺳﻔﻨﺪ ‪ .1324‬ﺣﺪﻭﺩ ﺳﺎﻋﺖ ﻧﻪ ﺻﺒﺢ‪ .‬ﮐﺎﺥ ﻧﻴﻤﻪ ﺗﻤﺎﻡ ﺩﺍﺩﮔﺴﺘﺮﯼ‪ ،‬ﺩﺍﺩﺳﺮﺍﯼ ﺗﻬﺮﺍﻥ‪ .‬ﻣﺮﺩﯼ ﮐﻪ ﺍﮐﻨﻮﻥ ﻧﻌﺸﯽ‪ ،‬ﻧﻘﺶ ﺑﺮ ﺯﻣﻴﻦ‪ ،‬ﺍﻣﻌﺎ ﻭ‬
‫ﺍﺣﺸﺎ ﺑﻴﺮﻭﻥ ﺯﺩﻩ ﺑﺮ ﺳﻄﺢ ﺍﻃﺎﻕ‪ ،‬ﺩﻫﺎﻥ ﺑﺎﺯ‪ .‬ﺩﻧﺪﺍﻧﻬﺎﯼ ﻣﺼﻨﻮﻋﯽ ﺩﺭ ﮔﻮﺷﻪ ﺍﯼ ﻭ ﻋﻴﻨﮏ ﺩﺭ ﮔﻮﺷﻪ ﺍﯼ ﺩﻳﮕﺮ‪ .‬ﺟﺴﺪﯼ ﺩﻳﮕﺮ ﻫﻢ ﺩﺭ ﺁﻥ ﺳﻮﯼ ﺩﻳﮕﺮ‪.‬‬
‫ﺍﻳﻦ ﺁﺭﻣﺎﻧﻬﺎﯼ ﺁﺯﺍﺩﻳﺨﻮﺍﻫﺎﻧﻪ ﻭ ﺗﺮﻗﯽ ﻃﻠﺐ ﺍﻧﻘﻼﺏ ﻣﺸﺮﻭﻃﻴﺖ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﮐﻪ ﺑﺎﺯ ﻫﻢ ﭘﺎﻳﻤﺎﻝ ﻣﯽ ﺷﺪ ﺗﺎ ﺳﻴﺎﻩ ﺍﻧﺪﻳﺸﯽ ﻭ ﺧﺮﺍﻓﻪ ﺩﻭﺳﺘﯽ ﻭ ﮐﻬﻨﻪ‬
‫ﭘﺮﺳﺘﯽ ﮐﻮﺱ ﭘﻴﺮﻭﺯﯼ ﺯﻧﺪ! ﮐﺴﺮﻭﯼ ﺑﻪ ﻫﻨﮕﺎﻡ ﻣﺮﮒ ﭘﻨﺠﺎﻩ ﻭ ﭼﻬﺎﺭ ﺳﺎﻟﻪ ﺑﻮﺩ‪ .‬ﭼﺮﺍ ﮐﺴﺮﻭﯼ ﺭﺍ ﮐﺸﺘﻨﺪ؟ ﺩﺭ ﺟﺴﺘﺠﻮﯼ ﭼﺮﺍ ﻭ ﭼﺮﺍﻫﺎ ﺑﻮﺩﻥ‪ ،‬ﺫﻫﻦ ﺭﺍ ﺍﺯ‬
‫ﻧﮑﺘﻪ ﺍﺻﻠﯽ ﺩﻭﺭ ﻣﯽ ﮐﻨﺪ‪ :‬ﮐﺴﺮﻭﯼ ﻭ ﮐﺴﺮﻭﻳﻬﺎ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﮑﺸﻨﺪ‪ .‬ﻫﻴﭻ ﮐﺲ ﺭﺍ ﻧﺒﺎﻳﺪ ﺑﮑﺸﻨﺪ! ﻫﻴﭻ ﮐﺲ ﺭﺍ ﻧﺒﺎﻳﺪ ﮐﺸﺖ! ﺳﺎﻧﺴﻮﺭ‪ ،‬ﻳﻌﻨﯽ ﮐﻼﻡ ﺭﺍ ﺩﺭ‬
‫ﮐﺎﻡ ﺧﺎﻣﻮﺵ ﮐﺮﺩﻥ‪ ،‬ﻳﻌﻨﯽ ﮐﺸﺘﻦ ﺍﻧﺪﻳﺸﻪ ﻭ ﺳﺨﻦ ﻭ ﻗﻠﻢ‪ .‬ﮐﺸﺘﻦ ﻳﻌﻨﯽ ﺳﺎﻧﺴﻮﺭ ﺯﻧﺪﮔﯽ ﻭ ﺣﻴﺎﺕ‪ .‬ﮐﺸﺘﻦ‪ ،‬ﻣﺮﺣﻠﻪ ﻋﺎﻟﯽ ﺳﺎﻧﺴﻮﺭ ﺍﺳﺖ‪ .‬ﻫﻴﭻ ﮐﺲ ﺭﺍ‬
‫ﻧﺒﺎﻳﺪ ﮐﺸﺖ‪ .‬ﺁﺫﺭﻣﺎﻩ ‪s .«1367‬‬
‫ـــــــــــــــــــــــــــــــــ‬
‫* ﺑﺎ ﺍﻟﻬﺎﻡ ﺍﺯ ﻧﺎﺻﺮ ﭘﺎﮐﺪﺍﻣﻦ‪ :‬ﻗﺘﻞ ﻧﻮﻳﺴﻨﺪﻩ‪ ،‬ﻗﺘﻞ ﻓﺮﻫﻨﮓ ﺍﺳﺖ‪.‬‬
‫‪ 1‬ـ ﺭﺿﺎ ﺷﺎﻩ ﺩﺭ ‪ 17‬ﺩﻳﻤﺎﻩ ‪ 1314‬ﺣﺠﺎﺏ ﺭﺍ ﺑﺮﭼﻴﺪ! ﺭﻭﺷﻨﻔﮑﺮﺍﻥ ﻣﺎ ﺍﻳﺴﺘﺎﺩﻩ ﺑﺮ ﺳﮑﻮﯼ ﻗﺮﻥ ﺑﻴﺴﺖ ﻭ ﻳﮑﻢ‪ ،‬ﻫﻨﻮﺯ ﺑﺮ ﺳﺮ ﺿﺮﻭﺭﺕ ﻭ ﻋﺪﻡ‬
‫ﺿﺮﻭﺭﺕ‪ ،‬ﺩﺭﺳﺘﯽ ﻭ ﻧﺎﺩﺭﺳﺘﯽ ﺁﻥ ﺟﺮ ﻭ ﺑﺤﺚ ﻣﯽ ﮐﻨﻨﺪ‪ .‬ﻧﻴﻤﯽ ﺁﻧﺮﺍ ﺳﺮﺁﻏﺎﺯ ﺗﺠﺪﺩ ﻭ ﻣﺪﺭﻧﻴﺘﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﯽ ﺩﺍﻧﻨﺪ ـ ﭘﺮ ﺷﻬﺎﻣﺖ ﺗﺮﻳﻦ ﮔﻔﺘﻪ ﺍﺯ ﺧﺎﻧﻢ‬
‫ﺷﻬﺮﻧﻮﺵ ﭘﺎﺭﺳﯽ ﭘﻮﺭ ﺍﺳﺖ‪ .‬ﺍﻭ ﺩﺭ ﻳﮑﯽ ﺍﺯ ﮔﻔﺘﮕﻮﻫﺎﯼ ﺍﺧﻴﺮﺵ ﺗﻨﻬﺎ ﺍﻧﻘﻼﺏ ﺭﻭﯼ ﺩﺍﺩﻩ ﺩﺭ ﺍﻳﺮﺍﻥ ﺭﺍ‪ ،‬ﺭﻭﺯ ‪ 17‬ﺩﯼ ﻣﯽ ﺧﻮﺍﻧﺪ ـ ﻭ ﻧﻴﻤﻪ ﺩﻳﮕﺮ ﻟﻢ ﺩﺍﺩﻩ‬
‫ﺑﺮ ﺻﻨﺪﻟﯽ ﺭﺍﺣﺘﯽ ﻗﺮﻥ ﺭﻭﺷﻨﮕﺮﯼ ﻭ ﺗﮑﻴﻪ ﺑﺮ ﻋﺼﺎﯼ ﺭﻧﺴﺎﻧﺲ‪ ،‬ﭼﻴﺰﯼ ﺟﺰ ﺗﺠﺎﻭﺯ ﺑﻪ ﺣﻘﻮﻕ ﺯﻥ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻟﺒﺎﺱ ﻧﻤﯽ ﺑﻴﻨﻨﺪ ﻭ ﻧﻤﻮﻧﻪ ﺍﯼ ﺍﺯ ﻣﻨﺶ‬
‫ﺩﻳﮑﺘﺎﺗﻮﺭﯼ ﺭﺿﺎ ﺷﺎﻩ ﻭ ﻳﺎ ﺑﻪ ﻗﻮﻝ ﺧﻮﺩﺷﺎﻥ ﺭﺿﺎ ﺧﺎﻥ ﻣﻴﺮ ﭘﻨﺞ ﻣﯽ ﺩﺍﻧﻨﺪ ﻭ ﻏﺮﻕ ﺩﺭ ﺭﻭﻳﺎﯼ ﻫﮕﻞ ﻭ ﻣﺎﺭﮐﺲ ﻭ ﭘﻮﭘﺮ‪ ،‬ﺍﺯ ﺭﺿﺎ ﺷﺎﻩ ﺩﺭ ﺍﻳﺮﺍﻥ ﻋﻘﺐ ﻣﺎﻧﺪﻩ‬
‫ﺳﺎﻝ ‪ ،1314‬ﺭﺍﻩ ﻭ ﺭﻭﺵ ﻭ ﺑﺮﺧﻮﺭﺩ ﺩﻣﮑﺮﺍﺕ ﺗﺮﯼ ﺭﺍ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﻧﺪ!‬
‫‪ 2‬ـ ﻧﮕﺎﻩ ﮐﻨﻴﺪ ﺑﻪ ﮐﺘﺎﺏ »ﺑﺤﺮﺍﻥ ﺩﻣﻮﮐﺮﺍﺳﯽ ﺩﺭ ﺍﻳﺮﺍﻥ« ﻓﺨﺮﺍﻟﺪﻳﻦ ﻋﻈﻴﻤﯽ‪.‬‬
‫‪ 3‬ـ ﺩﻓﺘﺮ »ﻳﮑﻢ ﺁﺫﺭ« ‪1323‬‬
‫‪ 4‬ـ »ﺍﮔﺮ ﺑﻪ ﺟﺎﯼ ﺍﻳﻦ ﻫﻤﻪ ﺷﺎﻋﺮ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺨﺼﻮﺻﺎ" ﺗﻬﺮﺍﻥ ﻭﻭﻝ ﻣﯽ ﺧﻮﺭﻧﺪ ﮔﺎﻭ ﺑﻮﺩ ﻭ ﺑﻪ ﺟﺎﯼ ﺷﻌﺮ‪ ،‬ﺷﻴﺮ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﺑﻴﺮﻭﻥ ﻣﯽ ﺩﺍﺩﻧﺪ‪ ،‬ﺍﻳﺮﺍﻥ‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﮐﺸﻮﺭ ﻟﺒﻨﻴﺎﺗﯽ ﺩﻧﻴﺎ ﺑﻮﺩ ﻭ ﮐﺮﻩ ﻭ ﭘﻨﻴﺮﺵ ﺗﺎ ﺍﺳﭙﺎﻧﻴﺎ ﻭ ﭘﺮﺗﻐﺎﻝ ﺻﺎﺩﺭ ﻣﯽ ﺷﺪ« ﺍﺯ ﺷﺎﺩﺭﻭﺍﻥ ﻣﺠﺘﺒﯽ ﻣﻴﻨﻮﯼ‬
‫ﺗﻤﺎﻣﯽ ﻧﻘﻞ ﻗﻮﻟﻬﺎ ﮐﻪ ﺑﺎ ﺧﻂ ﺩﺭﺷﺖ ﺗﺮ ﺑﺮﺟﺴﺘﻪ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺍﺯ ﮐﺘﺎﺏ »ﻗﺘﻞ ﮐﺴﺮﻭﯼ« ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
 ‫‪ -1 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺩﻳﮑﺮ ﮔﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪...‬‬

‫‪http://rouzaneha.org/GahRouzaneh/DigarGahRouzaneha.htm‬‬

‫ﯽ » ﮐﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪ : « ...‬ﺍﺩﺑﯽ ﺗﺎﺭﻳﺨﯽ ﺳﻴﺎﺳﯽ ﺩﻳﻨﯽ ﻣﺎﺭﮐﺴﻴﺴﺘﯽ‬

‫ﺖ ﻣﻮﺿﻮﻋ ﹺ‬
‫ﻓﻬﺮﺳ ‪‬‬

‫ﻓﺮﻳﺪﻭﻥ ‪ ،‬ﺩﺍﻧﺸﻲ ﮐﻪ ﺭﻓﺖ ‪...‬‬ ‫ﮔﺎﻟﺮﻱ ﻋﮑﺲ‬ ‫ﻧﻮﺷﺘﻪ ﻫﺎ ﻭ ﺗﺮﺟﻤﻪ ﻫﺎﻱ ﭘﺮﺍﮐﻨﺪﻩ‬ ‫ﻥﻭﺷﺘﻪﻫﺎﻱﺳﻴﺎﺳﻲ‬ ‫ﺍﺷﻌﺎﺭ‬ ‫ﺍﺯﻧﮕﺎ ‪‬ﻩﻓﺮﻳﺪﻭﻥﺍﻳﻞﺑﻴﮕﻲ‬

‫ﺭﻭﻳﺪﺍﺩﻫﺎﻱ ﺍﻳﺮﺍﻥ ﻭ ﺟﻬﺎﻥ ﺩﺭ ﺍﻣﺮﻭﺯ‬ ‫ﺕ ﻓﺮﺍﻧﺴﻮﻱ ﺯﺑﺎﻥ‬

‫ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﺸﺮﻳﺎ ‪‬‬ ‫ﻧﻤﺎ‬ ‫ﺁﻭﺍ‬ ‫ﮐﺘﺎﺏ ﻭ ﻧﺸﺮﻳﻪ‬ ‫ﻋﮑﺴﻬﺎﻱ ﺷﺎﻋﺮﺍﻥ ﻭ ﻧﻮﻳﺴﻨﺪﻩ ﮔﺎﻥ ﻭ ‪...‬‬ ‫‪ ...‬ﺍﺯ ﻧﮕﺎ ‪‬ﻩ ﺩﻳﮕﺮﺍﻥ‬

‫ﭼﺮﺍ»ﺁﺭﺍﺩ«ﻭﻧﻪ»ﻣﺤﻤﺪ«؟‬ ‫ﻣﻨﺘﺸﺮﺷﺪﻩ ﻫﺎﻱ‪1385‬‬ ‫ﻣﻨﺘﺸﺮﺷﺪﻩ ﻫﺎﻱِ‪ 1383‬ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﻫﺎﻱ ‪1384‬‬ ‫ﻣﻨﺘﺸﺮﺷﺪﻩ ﻫﺎﻱِ ‪1382‬‬ ‫ﻣﻨﺘﺸﺮﺷﺪﻩ ﻫﺎﻱِ‪1381‬‬ ‫ﺍﺯ ﻧﮕﺎ ‪‬ﻩ ﺁﺭﺍﺩ ﻡ ‪ .‬ﺍﻳﻞ ﺑﻴﮕﻲ ﮔﺎﻟﺮﻱ ﻋﮑﺲ‬
 ‫‪ -2 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺗﺼﺎﻭﻳﺮ‬

‫ﻣﺮﺍﺳﻢ ﺧﺎﻛﺴﭙﺎﺭﻯ ﺍﺣﻤﺪ ﻛﺴﺮﻭﻯ‬

‫ﺍﻳﻦ ﻋﻜﺲ ﺩﺭ ﻗﻮﭼﺎﻥ ﻭ ﺯﻣﺎﻧﻰ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻛﺴﺮﻭﻯ ﺍﺯ ﺳﻮﻯ ﻭﺯﺍﺭﺕ ﺩﺍﺩﮔﺴﺘﺮﻯ ﺑﻪ ﻣﺎﻣﻮﺭﻳ‪‬ﺖ ﺧﺮﺍﺳﺎﻥ ﺭﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺩﺭ ﺩﺳﺖ ﺭﺍﺳﺖ‬
‫ﻛﺴﺮﻭﻯ ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﺍﺋﻰ )ﺷﻬﺮﺩﺍﺭ ﻗﻮﭼﺎﻥ( ﻭ ﺩﺧﺘﺮﺵ ﻓﺮﻭﻍ ﻭ ﺩﺭ ﺩﺳﺖ ﭼﭗ ﺍﻭ ﺍﻓﺴﺮﺍﻥ ﮊﺍﻧﺪﺍﺭﻣﺮﻯ ﺩﻳﺪﻩ ﻣﻴﺸﻮﻧﺪ‬
‫‪ -2 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﺩﺭ ﭘﺸﺖ ﻛﺴﺮﻭﻯ ﺑﺮ ﺭﻭﻯ ﺩﻳﻮﺍﺭ‬

‫ﺍﻳﻦ ﻋﻜﺲ ﺩﺭ ﺗﺒﺮﻳﺰ ﺳﺎﻝ ‪ 1318‬ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﻛﺴﺮﻭﻯ ﺑﺎ ﺑﺮﺍﺩﺍﺭﺍﻥ ﻭ ﺍﻋﻀﺎﺀﺧﺎﻧﻮﺍﺩﻩ‬ ‫ﭘﺮﭼﻢ ﺑﺎﻫﻤﺎﺩ ﺁﺯﺍﺩﮔﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‬
‫ﻛﻪ ﺧﻮﺭﺷﻴﺪﻯ ﻃﻼﺋﻰ ﺑﺮ ﺯﻣﻴﻨﻪ ﺁﺑﻰ‬
‫ﺗﺮﺳﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‬

‫ﻛﺴﺮﻭﻯ ﺩﺭ ﺳﺎﻝ ﻫﺎﻯ ﺧﺪﻣﺖ ﺩﺭ ﺩﺍﺩﮔﺴﺘﺮﻯ‬

 ‫‪ -2 -26‬ﻭﻳﮋﻩ ﻧﺎﻣﻪﺀ ﮔﺴﺮﻭﯼ ‪ :‬ﺯﻧﺪﮔﻴﻨﺎﻣﻪ ‪ ،‬ﺁﺛﺎﺭ ﻭ ﺗﺼﺎﻭﻳﺮ‬ ‫ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪info@rouzaneha.org‬‬ ‫‪http://rouzaneha.org‬‬

‫ﻛﺴﺮﻭﻯ ﺍﺯ ﺩﻳﺪ ﺍﺣﻤﺪ ﺳﺨﺎﻭﺭﺯ‬ ‫ﻛﺴﺮﻭﻯ ﺑﺎ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺑﺮﺧﯽ ﺍﺯ ﻳﺎﺭﺍﻥ‬

‫ﮐﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪ 3 ...‬ﮐﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪ 2...‬ﮔﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪1 ...‬‬ ‫ﮐﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪4 ...‬‬ ‫ﮐﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪5 ...‬‬ ‫ﮔﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪6 ...‬‬ ‫ﮔﺎﻩ ﺭﻭﺯﺍﻧﻪ ﻫﺎ ‪7...‬‬