Ghezelbashan dar iran

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‫ڞډٯ‬

‫ڝڞڟډٻٯٮ‬

‫ڄ‬

‫ ﻭﺑﮕﺎﻩ ﺍﻳﺮﺍﻥﺗﺎﺭﻳﺦ‬:‫ﻧﺸﺮ ﺍﻟﮑﺘﺮﻭﻧﻴﮏ‬ www.irantarikh.com

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‫ﮐﻠﻴﮥ ﺣﻘﻮﻕ ﺍﻳﻦ ﺍﺛﺮ ﻣﺘﻌﻠﻖ ﺑﻪ ﺍﻣﻴﺮﺣﺴﻴﻦ ﺧﻨﺠﯽ ﺍﺳﺖ‬ ‫ﭘﺎﺳــﺪﺍﺭﯼ ﺍﺯ ﺣﻖﹺ ﻣﺆﻟﻒ ﮐﻤﮏ ﺑﻪ ﻧﺸﺮ ﻓـﺮﻫﻨﮓ ﺍﺳﺖ‬

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‫ﻓﻬﺮﺳﺖﻣﻄﺎﻟﺐ‬ ‫ﲞﺶ ﳔﺴﺖ‪ :‬ﺧﺎﻧﺪﺍﻥ ﺻﻔﻮﯼ ﻭ ﭘﺪﻳﺪﮤ ﻗﺰﻟﺒﺎﺵ‬

‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ‪ :‬ﺧﺎﻧﺪﺍﻥ ﺻﻔﻮﯼ ‪۸ .................................................‬‬ ‫ﺗﺼﻮﻑ‪ ‬ﺩﻭﺭﺍﻥ ﻣﻐﻮﻻﻥ ‪۱۰ ...................................................‬‬

‫ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺍﺭﺩﺑﻴﻠﯽ ‪۱۶ ................................................‬‬ ‫ﻓﺮﺯﻧﺪﺍﻥ ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ‪۲۹ ...............................................‬‬

‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‪ :‬ﻣﻨﺸﺄ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭﻋﻘﺎﻳﺪ ﺁ‪‬ﺎ ‪۳۲ ........................................‬‬ ‫ﭘﻴﺪﺍﻳﺶ ﺷﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ‪۳۲ .......................................‬‬

‫ﺷﻴﺦ ﺟﻨﻴﺪ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﻭ ﺭﻫﱪﯼ ﺑﮑﺘﺎﺷﻴﻬﺎ ‪۴۲ ...................................‬‬

‫ﺷﻴﺦ ﺣﻴﺪﺭ ﻭ ﺑﮑﺘﺎﺷﻴﻬﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ‪۴۹ ..........................................‬‬ ‫ﺗﺸﮑﻴﻞ ﺳﭙﺎﻩ ﻗﺰﻟﺒﺎﺵ ﺗﻮﺳﻂ ﺷﻴﺦ ﺣﻴﺪﺭ ‪۵۳ .....................................‬‬

‫ﺳﻠﻄﺎﻥ ﻋﻠﯽ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ‪۶۱ ................................................‬‬

‫ﲞﺶ ﺩﻭﻡ‪ :‬ﺷﮑﻴﻞ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺵ‬

‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ‪ :‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺻﻔﻮﯼ ‪۶۶ ..........................................‬‬ ‫ﮐﻮﺩﮐﯽ ﻭ ﻧﻮﺟﻮﺍﻧﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ‪۶۶ ..........................................‬‬ ‫ﺍﻧﺘﻘﺎﻡ ﺍﺯ ﺷﺮﻭﺍﻧﺸﺎﻩ ﻭ ﲣﺮﻳﺐ ﺍﺭﺍﻥ ﻭ ﺷﺮﻭﺍﻥ ‪۷۴ ..................................‬‬ ‫ﺗﺴﺨﻴﺮ ﺗﱪﻳﺰ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ‪۸۰ ................................................‬‬

‫ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﺻﻔﻮﯼ ‪۹۶ ..................................................‬‬

‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‪ :‬ﺗﺴﺨﻴﺮﺍﻳﺮﺍﻥ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷﺎﻥ ‪۱۰۳ .....................................‬‬ ‫ﺗﺼﺮﻑ ﺍﺳﭙﻬﺎﻥ ‪۱۰۳ .......................................................‬‬

‫ﺗﺼﺮﻑ ﭘﺎﺭﺱ ﻭ ﮐﺮﻣﺎﻥ‪۱۰۵ ..................................................‬‬

‫ﺟﺸﻦ ﻣﺮﺩﻡ ﻗﻢ ﻭ ﮐﺎﺷﺎﻥ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﭘﻴﺮﻭﺯﻳﻬﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ‪۱۰۹ ......................‬‬ ‫ﺗﺼﺮﻑ ﺧﻮﺍﺭ ﻭ ﲰﻨﺎﻥ ﻭ ﻓﻴﺮﻭﺯﮐﻮﻩ ‪۱۱۳ ........................................‬‬ ‫ﮐﺸﺘﺎﺭ ﺩﺭ ﺷﻬﺮ ﻃﺒﺲ ‪۱۱۷ ...................................................‬‬

‫ﺗﺼﺮﻑ ﻋﺮﺍﻕ ‪۱۲۳ .........................................................‬‬

‫ﺗﺼﺮﻑ ﺧﺮﺍﺳﺎﻥ ‪۱۲۹ .......................................................‬‬ ‫ﺟﺪﺍﻳﯽ ﻣﺎﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ )ﺳﻐﺪ ﻭ ﺧﻮﺍﺭﺯﻡ( ﺍﺯ ﺍﻳﺮﺍﻥ ‪۱۴۱ ..............................‬‬

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‫‪۴‬‬ ‫ﲞﺶ ﺳﻮﻡ‪ :‬ﲢﺮﻳﮑﺎﺕﻗﺰﻟﺒﺎﺷﺎﻥﺩﺭﮐﺸﻮﺭﻋﺜﻤﺎﻧﯽ ﻭﭘﯽﺁﻣﺪﻫﺎﯼ ﻓﺎﺟﻌﻪﺑﺎﺭﹺﺁﻥ‬

‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ‪ :‬ﺟﻨﮓ‪ ‬ﭼﺎﻝﹺ ﺩﻳﺮﺍﻥ ﻭﺍﺯﺩﺳﺖ ﺭﻓﱳ ﲞﺸﯽ ﺍﺯ ﻏﺮﺏﹺ ﺍﻳﺮﺍﻥ ‪۱۵۰ .............‬‬ ‫ﺭﻭﺍﺑﻂ ﺳﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ﻋﺜﻤﺎﻧﯽ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ‪۱۵۰ ..............................‬‬ ‫ﺁﺷﻔﺘﮕﯽ ﺍﻭﺿﺎﻉ ﺳﻴﺎﺳﯽ ﺩﺭ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ‪۱۵۷ ..................................‬‬

‫ﻓﺘﻨﻪ ﻫﺎﯼ ﺷﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺩﺭ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ‪۱۵۹ ................................‬‬ ‫ﺳﺮﮐﻮﺏ ﺷﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺗﻮﺳﻂ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ‪۱۶۴ ...............................‬‬ ‫ﺗﺼﻤﻴﻢ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪ ﺟﻨﮓ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ‪۱۶۸ ..............................‬‬

‫ﻟﺸﮑﺮﮐﺸﯽ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪ ﺍﻳﺮﺍﻥ ‪۱۷۱ .........................................‬‬

‫ﺷﮑﺴﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺟﻨﮓ ﭼﺎﻝ ﺩﻳﺮﺍﻥ ‪۱۷۷ ....................................‬‬ ‫ﺷﺎﺩﻣﺎﻧﯽ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺍﺯ ﺷﮑﺴﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ‪۱۸۳ ..................................‬‬ ‫ﺗﺸﮑﻴﻞ ﳎﺪﺩ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ‪۱۸۷ ..........................................‬‬

‫ﺍﳊﺎﻕ ﺍﺭﺯﳒﺎﻥ ﻭ ﺩﻳﺎﺭ ﺑﮑﺮ ﺑﻪ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ‪۱۹۱ ................................‬‬

‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‪ :‬ﮔﺴﺘﺮﺵﹺ ﺳﻠﻄﮥ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ‪۱۹۷ ..............................‬‬ ‫ﺗﺼﺮﻑ ﺷﺎﻡ ﻭ ﻣﺼﺮ ﺗﻮﺳﻂ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ‪۲۰۰ ....................................‬‬

‫ﺗﺒﺪﻳﻞ ﺳﻠﻄﻨﺖ ﻋﺜﻤﺎﻧﯽ ﺑﻪ ﺧﻼﻓﺖ ﻋﺜﻤﺎﻧﯽ ‪۲۰۹ .................................‬‬ ‫ﻓﺮﻭﺭﻳﺨﱳ ﳔﻮﺕ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭘﺲ ﺍﺯ ﻓﺎﺟﻌﮥ ﭼﺎﻝ ﺩﻳﺮﺍﻥ ‪۲۱۴ .....................‬‬ ‫ﺍﺷﻐﺎﻝ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭﳘﺪﺍﻥ ﻭﮐﺮﺩﺳﺘﺎﻥ ﻭﻋﺮﺍﻕ ﺗﻮﺳﻂ ﻋﺜﻤﺎﻧﻴﺎﻥ ‪۲۲۳ .................‬‬

‫ﲞﺶ ﭼﻬﺎﺭﻡ‪ :‬ﭘﯽ ﺁﻣﺪﻫﺎﯼ ﻓﺮﻫﻨﮕﯽﺍﺟﺘﻤﺎﻋﯽﹺ ﻇﻬﻮﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ‬

‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ‪ :‬ﺳﺎﺯﻣﺎﻥ ﻭ ﺗﺸﮑﻴﻼﺕ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ‪۲۳۰ ...........................‬‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ )ﺻﻮﻓﻴﺎﻥ( ‪۲۳۰ ....................................................‬‬ ‫ﺗﺸﮑﻴﻼﺕ ﺩﻭﻟﺘﯽ ‪۲۴۳ ......................................................‬‬

‫ﺩﺳﺘﻪ ﺟﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ‪۲۵۴ .....................................................‬‬ ‫ﺩﺳﺘﮥ ﭼﮕﻴﻦ ﻫﺎ )ﺁﺩﳐﻮﺍﺭﺍﻥ‪ ‬ﺻﻔﻮﯼ( ‪۲۶۷ .....................................‬‬

‫ﻧﻔﺎﻕ ﭘﺮﻭﺭﯼ ‪۲۶۸ ..........................................................‬‬

‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‪ :‬ﺭﻭﺣﺎﻧﻴﺖ ﺻﻔﻮﯼ ‪۲۷۲ ...............................................‬‬ ‫ﺗﻌﺮﻳﻒ ﺭﻭﺣﺎﻧﯽ ﻭ ﺭﻭﺣﺎﻧﻴﺖ ‪۲۷۲ .............................................‬‬ ‫ﻣﻨﺸﺄ ﺭﻭﺣﺎﻧﻴﺖ‪ ‬ﺻﻔﻮﯼ ‪۲۷۳ .................................................‬‬

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‫‪۵‬‬ ‫ﭘﻴﺪﺍﻳﺶ ﻭﻻﻳﺖ ﻓﻘﻴﻪ ‪۲۸۳ ...................................................‬‬ ‫ﺗﺪﻭﻳﻦ ﺗﺸﻴﻊ ﺻﻔﻮﯼ ‪۲۹۰ ....................................................‬‬ ‫ﺑﺎﺯﻧﻮﻳﺴﯽ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ‪۳۱۱ .................................................‬‬

‫ﮔﻔﺘﺎﺭ ﺳﻮﻡ‪ :‬ﺍﻧﺰﻭﺍﯼﺗﺎﺭﻳﺨﯽﺍﻳﺮﺍﻥ‪۳۳۵ ............................................‬‬ ‫ﻣﻨﺎﺑ ﹺﻊ ﺍﺳﺎﺳﯽ ‪۳۵۵ ............................................................‬‬

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‫ﲞﺶ ﳔﺴﺖ‬

‫ﺧﺎﻧﺪان ﺻﻔﻮي‬

‫و ﭘﺪﻳﺪة ﻗﺰﻟﺒﺎش‬

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‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ‬

‫ﺧﺎﻧﺪﺍﻥﺻﻔﻮﯼ‬ ‫ﭘﺪﻳ ــﺪﮤ »ﻗﺰﻟﺒﺎﺷ ــﺎﻥ« ﮐ ــﻪ ﺯﺍﻳﻨ ــﺪﮤ »ﺗ ــﺸﻴﻊ ﺻ ــﻔﻮﯼ« ﺩﺭ ﺗ ــﺎﺭﻳﺦ ﮐ ــﺸﻮﺭ ﻣ ــﺎ ﺍﺳ ــﺖ ﺍﺯ‬ ‫ﲝﺚﺍﻧﮕﻴﺰﺗﺮﻳﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺍﺳﺖ‪ .‬ﺍﻳﺮﺍﻥﺷﻨﺎﺳﺎﻧﯽ ﭼﻮﻥ ﺍﺩﻭﺍﺭﺩ ﺑﺮﺍﻭﻥ ﻭ‬

‫ﻭﺍﻟﺘـ ــﺮﻫﻴﻨﺘﺲ‪ ١،‬ﻭ ﮐـ ــﺴﺎﻧﯽ ﭼـ ــﻮﻥ ﻟـ ــﺮﺩ ﺍﺳـ ــﺘﺎﻧﻠﯽ ﻭ ﭼـ ــﺎﺭﻟﺰ ﮔـ ــﺮﯼ‪ ٢‬ﺍﻳـ ــﻦ ﭘﺪﻳـ ــﺪﻩ ﺭﺍ ﻳـ ــﮏ‬

‫ﺿﺮﻭﺭﺕ ﺗﺎﺭﻳﺨﯽ ﺑﺮﺍﯼ ﺣﻔﻆ ﻭﺣـﺪﺕ ﻣﻠـﯽ ﻭ ﺍﺳـﺘﻘﻼﻝ ﻣﻴﻬﻨـﯽ ﺍﻳـﺮﺍﻥ ﺗﻠﻘـﯽ ﮐـﺮﺩﻩﺍﻧـﺪ؛‬ ‫ﳏﻘﻘﺎﻥ ﺍﮐﺎﺩﻣﯽ ﻋﻠﻮﻡ ﺷﻮﺭﻭﯼ ﺳﺎﺑﻖ ﭼﻮﻥ ﭘﺘﺮﻭﺷﻮﻓﺴﮑﯽ ﻭ ﭘﻴﮑﻮﻟﻮﺳـﮑﺎﻳﺎ ﻭ ﺩﻳﮕـﺮﺍﻥ‬

‫‪٣‬‬

‫ﻋﻘﻴﺪﻩ ﺩﺍﺭﻧﺪ ﮐﻪ ﺳـﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻳـﮏ ﺍﻣـﺮ ﻋـﺎﺩﯼ ﻭ ﺍﺳـﺘﻤﺮﺍﺭ ﻃﺒﻴﻌـﯽ ﺣﺎﮐﻤﻴـﺖ ﻗـﻮﻡ‬ ‫ﺗﺮﮎ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺰﺭﮔﺎﻥ‪ ‬ﺍﻳﺮﺍﻧﯽﹺ ﻣﻌﺎﺻﺮ ﻇﻬﻮﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﻭﻳﮋﻩ ﺷﻴﺦ ﻓـﻀﻞ‬

‫ﺍﷲ ﺭﻭﺯ‪‬ـﺎﻥ ﺧﻨﺠـﯽ‪ ٤‬ﻭﺷـﻴﺦ ﺷـﺮﻑﺍﻟـﺪﻳﻦ ﺑ‪‬ﺪﻟﻴـﺴﯽ‪ ٥‬ﺍﺯ ﭘﺪﻳـﺪﮤ ﻗﺰﻟﺒـﺎﺵ ﺑـﻪﻋﻨـﻮﺍﻥ ﺑـﻼﯼ‬

‫ﺍﻳﺮﺍﻥﺳﺘﻴﺰ ﻭ ﺩﻳﻦﺑﺮﺍﻧﺪﺍﺯ ﻳﺎﺩ ﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﴰﺎﺭﯼ ﺍﺯ ﻣﻮﺭﺧﺎﻥ ﺍﻳﺮﺍﻧـﯽ ﺳـﺪﮤ ﺣﺎﺿـﺮ ﻇﻬـﻮﺭ‬

‫ﺻـﻔﻮﻳﻪ ﺭﺍ ﻳﮑــﯽ ﺍﺯ ﺍﻟﻄـﺎﻑ ﺧــﺪﺍﻳﯽ ﺑــﺮﺍﯼ ﺍﻧﺘـﺸﺎﺭ ﻭ ﺗﻘﻮﻳــﺖ »ﺍﺳــﻼﻡ ﺍﻫـﻞﺑﻴــﺖ« )ﻳﻌﻨــﯽ‬

‫ﺗﺸﻴﻊ ﺻﻔﻮﯼ( ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﻋﻠـﯽ ﺷـﺮﻳﻌﺘﯽ ﻧﻴـﺰ ﺩﺭﺑـﺎﺭﮤ ﺗـﺸﻴﻊ ﺻـﻔﻮﯼ ﻧﻈـﺮ ﺧﺎﺻـﯽ ﺩﺍﺭﺩ‬

‫ﮐ ــﻪ ﺩﺭ ﺣ ــﺪ ﺩﺍﻭﺭﯼ ﻳ ــﮏ ﻣ ــﺮﺩ‪ ‬ﺩﺍﻧ ــﺸﮕﺎﻩﺩﻳ ــﺪﮤ ﻭﻻﻳ ــﺖﮔ ــﺮﺍﯼ ﻣ ــﺬﻫﺐﭘﺮﺳـ ـﺖ‪ ‬ﺁﺭﺯﻭﻣﻨـ ـﺪ‪‬‬

‫ﺣﺎﮐﻤﻴﺖ‪ ‬ﺟﻬﺎﻧﯽﹺ ﻧﻮﻋﯽ ﺷﻴﻌﮥ ﺩﻭﺍﺯﺩﻩ ﺍﻣـﺎﻣﯽ ﮐـﻪ ﭘﺮﺩﺍﺧﺘـﮥ ﺫﻫـﻦﹺ ﺧـﻮﺩ‪ ‬ﺍﻭ ﺍﺳـﺖ ﺩﺭﺧـﻮﺭ‬ ‫ﺗﻮﺟــﻪ ﻭ ﻣﻄﺎﻟﻌــﻪ ﺍﺳــﺖ‪ .‬ﺳــﻴﺪ ﺍﲪــﺪ ﮐــﺴﺮﻭﯼ ﻧﻴــﺰ ﺩﺭﺑــﺎﺭﮤ ﺻــﻔﻮﻳﻪ ﻭ ﺗــﺸﻴﻊ ﺻــﻔﻮﯼ ﻧﻈــﺮ‬

‫‪ 1‬ﺍﻭﻟﯽ ﺩﺭ »ﺗﺎﺭﻳﺦ ﺍﺩﺑﻴﺎﺕ ﺍﻳﺮﺍﻥ« ﻭ ﺩﻭﻣﯽ ﺩﺭ »ﺗﺸﮑﻴﻞ ﺩﻭﻟﺖ ﻣﻠﯽ ﺩﺭ ﺍﻳﺮﺍﻥ«‪.‬‬ ‫‪ 2‬ﺩﺭ ﻳﺎﺩﺩﺍﺷﺘﻬﺎﯼ ﺗﺮﲨﻪ ﺷﺪﻩ ﺑﻪ ﭘﺎﺭﺳﯽ ﲢﺖ ﻋﻨﻮﺍﻥ »ﺳﻔﺮﻧﺎﻣﮥ ﻭﻧﻴﺰﻳﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ«‪.‬‬ ‫‪ 3‬ﺩﺭ »ﺍﺳﻼﻡ ﺩﺭ ﺍﻳﺮﺍﻥ« ﻭ ﺩﺭ »ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ«‪،‬‬ ‫‪ 4‬ﺩﺭ ﮐﺘﺎﺏ »ﻋﺎﱂ ﺁﺭﺍﯼ ﺍﻣﻴﻨﯽ«‪.‬‬ ‫‪ 5‬ﺩﺭ ﮐﺘﺎﺏ »ﺷﺮﻓﻨﺎﻣﻪ«‪.‬‬

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‫‪۹‬‬ ‫ﭘﺮﺧﺎﺷـ ــﮕﺮﺍﻧﮥ ﺧـ ــﺎﺹ ﺧـ ــﻮﺩﺵ ﺭﺍ ﺩﺍﺭﺩ ﮐـ ــﻪ ﺩﺭ ﺩﻭ ﺟـ ــﺰﻭﮤ »ﺷـ ــﻴﺦ ﺻـ ــﻔﯽ ﻭ ﺗﺒـ ــﺎﺭﺵ« ﻭ‬ ‫»ﺷﻴﻌﯽﮔﺮﯼ« ﻭ ﺑﺮﺧﯽ ﺩﻳﮕﺮ ﺍﺯ ﻧﻮﺷﺘﻪﻫﺎﻳﺶ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑــﺮﺍﯼ ﺁﺷــﻨﺎﻳﯽ ﺑــﺎ ﻋﻮﺍﻣــﻞ ﻭ ﺍﻧﮕﻴــﺰﻩﻫــﺎﯼ ﭘﻴــﺪﺍﻳﺶ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﮐﺘﺎ‪‬ــﺎﯼ‬

‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻭﻗﺎﻳﻊﻧﮕﺎﺭﺍﻥ‪ ‬ﺩﺭﺑﺎﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ ﺍﻭﻝ ﺩﺭ ﺩﺳـﺖ ﺍﺳـﺖ ﮐـﻪ‬ ‫ﺟـﻊ ﺑـﺮﺍﯼ ﭘﮋﻭﻫﻨـﺪﮔﺎﻥ ﻣﻮﺿـﻮﻉ ﭘﻴـﺪﺍﻳﺶ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺻـﻔﻮﯼ ﺍﺳـﺖ‪.‬‬ ‫ﻣ‪ ‬ﻮﺛﹶﻖﺗـﺮﻳﻦ ﻣﻨﺒـ ﹺﻊ ﻣ‪‬ﺮ ‪‬‬

‫ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺩﺭ ﺳﺪﮤ ﳔﺴﺖ‪ ‬ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺳـﺖ‪‬ﮐـﻢ ﺩﻩ ﻋﻨـﻮﺍﻥ ﮐﺘـﺎﺏ ﺗـﺄﻟﻴﻒ‬

‫ﮐــﺮﺩﻩﺍﻧ ــﺪ ﮐ ــﻪ ﺣــﺎﻭﯼ ﻣﻄﺎﻟ ــﺐ ﺑ ــﺴﻴﺎﺭ ﺩﺭﺑــﺎﺭﮤ ﭘﻴ ــﺪﺍﻳﺶ ﻭ ﺍﻋ ــﺘﻼﯼ ﺻــﻔﻮﻳﻪ ﺍﺳ ــﺖ‪ .‬ﺍﻳ ــﻦ‬ ‫ﺗﺄﻟﻴﻔﻬﺎ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬

‫‪ (۱‬ﺗﺎﺭﻳﺦ ﺣﺒﻴﺐ‪‬ﺍﻟﺴﻴﺮ‪ ،‬ﺗﺄﻟﻴﻒ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ؛‬ ‫‪ (۲‬ﻓﺘﻮﺣﺎﺕ ﺷﺎﻫﯽ‪ ،‬ﺗﺄﻟﻴﻒ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻣﻴﻨﯽ؛‬

‫‪ (۳‬ﺫﻳﻞ ﺗﺎﺭﻳﺦ ﺣﺒﻴﺐﺍﻟﺴﻴﺮ‪ ،‬ﺗﺄﻟﻴﻒ ﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ؛‬

‫‪ (۴‬ﻟﹸﺐ‪ ‬ﺍﻟﺘﻮﺍﺭﻳﺦ‪ ،‬ﺗﺄﻟﻴﻒ ﻳﺤﻴﺎ ﻗﺰﻭﻳﻨﯽ؛‬

‫‪ (۵‬ﺍﺣﺴﻦﺍﻟﺘﻮﺍﺭﻳﺦ‪ ،‬ﺗﺄﻟﻴﻒ ﺣﺴﻦ ﺑﻴﮏ ﺭﻭﻣﻠﻮ؛‬ ‫‪ (۶‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪ ،‬ﻣﺆﻟﻒ ﻧﺎﺷﻨﺎﺱ؛‬

‫‪ (۷‬ﺗﺎﺭﻳﺦ ﺟﻬﺎﻥﺁﺭﺍ‪ ،‬ﺗﺄﻟﻴﻒ ﻗﺎﺿﯽ ﺍﲪﺪ ﻏﻔﺎﺭﯼ؛‬ ‫‪ (۸‬ﺗﮑﻤ‪ ‬ﹶﻠﺔﹸ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﺗﺄﻟﻴﻒ ﻋﺒﺪﯼ ﺑﻴﮏ ﻧﻮﻳﺪﯼ؛‬ ‫‪ (۹‬ﺟﻮﺍﻫﺮﺍﻻﺧﺒﺎﺭ‪ ،‬ﺗﺄﻟﻴﻒ ﺑﻮﺩﺍﻕ ﻗﺰﻭﻳﻨﯽ؛‬

‫‪ (۱۰‬ﻋﺎﱂﺁﺭﺍﯼ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ‪ ،‬ﻣﺆﻟﻒ ﳎﻬﻮﻝ‪.‬‬

‫ﺑــﻪﺩﻧﺒــﺎﻝ ﺍﻳﻨــﻬﺎ ﮐﺘﺎ‪‬ــﺎﯼ ﻣﺘﻌــﺪﺩﯼ ﺗﻮﺳــﻂ ﻭﻗــﺎﻳﻊﻧﮕــﺎﺭﺍﻥ ﺩﺭﺑــﺎﺭ ﺻــﻔﻮﯼ ﺑــﻪﺭﺷــﺘﮥ‬

‫ﲢﺮﻳﺮ ﺩﺭ ﺁﻣﺪ ﮐﻪ ﻣﻄﺎﻟﺐ ﺍﺭﺯﻧﺪﻩﺋﯽ ﺩﺭﺑـﺎﺭﮤ ﭼـﻪﮔـﻮﻧﮕﯽ ﭘﻴـﺪﺍﻳﺶ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ‬

‫ﻣﺎ ﻣﯽﮔﺬﺍﺭﻧﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺗﺄﻟﻴﻔﺎﺕ ﻣﯽﺗﻮﺍﻥ ﺍﺯ ﮐﺘﺎ‪‬ﺎﯼ ﺯﻳﺮ ﻳﺎﺩ ﮐﺮﺩ‪:‬‬ ‫‪ (۱‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ ،‬ﺗﺄﻟﻴﻒ ﻗﺎﺿﯽ ﺍﲪﺪ ﻗﻤﯽ‪.‬‬ ‫‪ (۲‬ﻋﺎﻟﹶﻢﺁﺭﺍﯼ ﻋﺒﺎﺳﯽ‪ ،‬ﺗﺄﻟﻴﻒ ﺍﺳﮑﻨﺪﺭﺑﻴﮏ ﻣﻨﺸﯽ‪.‬‬ ‫‪ (۳‬ﻋﺎﻟﹶﻢﺁﺭﺍﯼ ﺻﻔﻮﯼ‪ ،‬ﻣﺆﻟﻒ ﳎﻬﻮﻝ‪.‬‬

‫‪ (۴‬ﺳﻠﺴﻠﺔ ﺍﻟ ‪‬ﻨﺴ‪‬ﺐ ﺻﻔﻮﻳﻪ‪ ،‬ﺗﺄﻟﻴﻒ ﺷﻴﺦ ﺣﺴﻴﻦ ﭘﻴﺮﺯﺍﺩﻩ ﺯﻫﺪﯼ‪.‬‬

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‫‪۱۰‬‬ ‫ﻋــﻼﻭﻩ ﺑﺮﺍﻳﻨــﻬﺎ ﴰــﺎﺭﯼ ﺍﺯ ﺍﺭﻭﭘﺎﺋﻴــﺎﻥ ﮐــﻪ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ‬ ‫ﺑ ــﻪﻋﻨ ــﻮﺍﻥ ﺑﺎﺯﺭﮔﺎﻧ ــﺎﻥ‪ ‬ﺧﺮﻳ ــﺪﺍﺭ ﮐﺎﻻﻫ ــﺎﯼ ﺗ ــﺎﺭﺍﺟﯽﹺ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﺯ ﺍﻳﺮﺍﻧﻴ ــﺎﻥ ﺩﺭ ﭘﻴﺮﺍﻣ ــﻮﻥ‬ ‫ﺍﺭﺩﻭﮔﺎﻫﻬـﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﻭﺭ ﻣـﯽﺯﺩﻩ ﻭ ﺩﺭ ﻣﻴـﺎﻥ ﺍﻳـﺮﺍﻥ ﻭ ﺍﺭﻭﭘـﺎ ﺁﻣـﺪ ﻭ ﺷـﺪ ﻣـﯽﮐـﺮﺩﻩﺍﻧـﺪ‪،‬‬ ‫ﻳﺎﺩﺩﺍﺷ ــﺘﻬﺎﯼ ﺍﺭﺯﻧ ــﺪﻩﺋ ــﯽ ﺑ ــﻪﺻ ــﻮﺭﺕ ﺳ ــﻔﺮﻧﺎﻣﻪ ﺍﺯ ﺧ ــﻮﺩ ﺑﺮﺟ ــﺎﯼ ‪ ‬ــﺎﺩﻩﺍﻧ ــﺪ ﮐ ــﻪ ﺣ ــﺎﻭﯼ‬

‫ﺣﻘﺎﻳﻖ ﺑﺴﻴﺎﺭ ﺩﺭﺑﺎﺭﮤ ﺭﺧﺪﺍﺩﻫﺎﯼ ﺩﻭﺭﺍﻥ ﺍﻭﻟﻴﮥ ﺭﻭﯼ ﮐﺎﺭ ﺁﻣﺪﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ﺍﺳﺖ‪.‬‬

‫ﭘﻴ ــﺪﺍﻳﺶ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ‪ ‬ﺻ ــﻔﻮﯼ ﺑ ــﺎ ﭘﻴ ــﺪﺍﻳﺶ ﺗ ــﺼﻮﻑ‪ ‬ﭘﻴﺮﭘﺮﺳ ــﺖ )ﻭﻟ ــﯽﭘﺮﺳ ــﺖ( ﺩﺭ‬

‫ﺳﺪﻩﻫﺎﯼ ﺣﺎﮐﻤﻴﺖ ﺗﺮﮐﺎﻥ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧـﻪ ﺍﺯ ﺩﻭﺭﺍﻥ ﺳـﻠﺠﻮﻗﯽ ﺑـﻪﺑﻌـﺪ ﻭ ﲢـﻮﻻﺗﯽ ﮐـﻪ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﻣﻐ ــﻮﻻﻥ ﻭ ﺍﻳﻠﺨﺎﻧ ــﺎﻥ ﺩﺭ ﺁﻥ ﺭﺥ ﺩﺍﺩ ﺍﺭﺗﺒ ــﺎﻁ ﺗﻨﮕﺎﺗﻨ ــﮓ ﺩﺍﺭﺩ؛ ﻭ ﮐ ــﺴﺎﻧﯽ ﮐ ــﻪ ﺩﺭ‬

‫ﺗــﺎﺭﻳﺦ ﺻــﻔﻮﯼ ﻣﻄﺎﻟﻌــﻪ ﮐــﺮﺩﻩﺍﻧــﺪ ﻣﻄﺎﻟﻌــﻪﺷــﺎﻥ ﺭﺍ ﺑــﺎ ﺑﺮﺭﺳــﯽ ﭼــﻪﮔــﻮﻧﮕﯽ ﺷــﮑﻞﮔﻴــﺮﯼ ﻭ‬ ‫ﲢﻮﻝ ﻭ ﺗﻄﻮ ﹺﺭ ﺗﺼﻮﻑ‪ ‬ﺩﻭﺭﺍﻥ ﺳﻠﻄﮥ ﻣﻐﻮﻻﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺁﻏﺎﺯ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺗﺼﻮﻑ‪ ‬ﺩﻭﺭﺍﻥ ﻣﻐﻮﻻﻥ‬ ‫ﺗــﺼﻮﻑ‪ ‬ﺳــﺪﻩﻫــﺎﯼ ﺷــﺸﻢ ﻫﺠــﺮﯼ‪ ١‬ﺑــﻪﺑﻌــﺪ ﺍﺭﺗﺒــﺎﻁ ﻣــﺴﺘﻘﻴﻢ ﺑــﺎ ﺧﺰﺷــﻬﺎﯼ ﺑــﺰﺭﮒ‪‬‬ ‫ﲨﺎﻋﺎﺕ‪ ‬ﺗـﺮﮎ‪ ‬ﺑﻴﺎﺑﺎ‪‬ـﺎﯼ ﺁﺳـﻴﺎﯼ ﻣﻴـﺎﻧﯽ ﻭ ﺟـﺎﮔﻴﺮ ﺷﺪﻧـﺸﺎﻥ ﺩﺭ ﺩﺭﻭﻥ ﺍﻳـﺮﺍﻥ ﻭ ﺍﻧـﺎﺗﻮﻟﯽ‬ ‫ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﺁﻏــﺎﺯ ﺳــﺪﮤ ﭘــﻨﺠﻢ ﻫﺠــﺮﯼ ﺑــﻪﺑﻌــﺪ ﲨﺎﻋــﺎﺕ‪ ‬ﺑــﺰﺭﮒ ﺗﺮﮐــﺎﻥ ﺍﺯ ﺁﺳــﻴﺎﯼ ﻣﻴﺎﻧــﻪ ﻭ‬

‫ﻏـﺮﺏ ﭼــﻴﻦ ﺩﺭ ﺍﻣــﻮﺍﺝ ﭘﻴﻮﺳــﺘﻪﺋــﯽ ﺑـﻪﺩﺭﻭﻥ ﺍﻳــﺮﺍﻥ ﻭ ﺍﻧــﺎﺗﻮﻟﯽ ﺳــﺮﺍﺯﻳﺮ ﺷــﺪﻧﺪ‪ ،‬ﻭ ﭼﻨﺎﻧﮑــﻪ‬

‫ﻣــﯽﺩﺍﻧــﻴﻢ ﺍﻣﭙﺮﺍﺗــﻮﺭﯼ ‪‬ﻨــﺎﻭﺭ ﺳــﻠﺠﻮﻗﯽ ﺭﺍ ﺗ ـﺸﮑﻴﻞ ﺩﺍﺩﻧــﺪ‪ .‬ﺗﺮﮐــﺎﻥ ﮐــﻪ ﭘﻴــﺸﺘﺮﻫﺎ ﺩﻳ ـﻦﹺ‬ ‫ﻧﻴﺎﭘﺮﺳﺘﯽ ﻣﺒﺘﻨﯽ ﺑﺮ ﺗﻘﺪﺱ ﺟﺎﺩﻭﮔﺮﺍﻥ‪ ‬ﻗﺒﻴﻠﻪﻳﯽ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﭘـﺲ ﺍﺯ ﺁﻧﮑـﻪ ﻣـﺴﻠﻤﺎﻥ ﺷـﺪﻧﺪ‬ ‫ﺑﺎﻭﺭﻫﺎﯼ ﮐﻬﻨﺸﺎﻥ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﮐﺸﻴﺪﻧﺪ‪ ،‬ﻭ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺯﻧـﺪﮔﺎﻥ‪ ‬ﻣـﺪﻋﯽﹺ ﺗﻘـﺪﺱ ﻭ ﻣﺮﺩﮔـﺎﻥ‪‬‬

‫ﻣﻘﺪﺱ ﭘﻨﺪﺍﺷﺘﻪ ﺷﺪﻩ ﺭﺍ ﺑﻪ ﺟﺎﯼ ﺗﻮﲤﻬﺎﯼ ﻣﻘﺪﺱ ﻭ ﺟﺎﺩﻭﮔﺮﺍﻥ ﻗﺒﻴﻠﻪﻳﯽ ‪‬ﺎﺩﻧﺪ؛ ﺑﺮﺍﯼ‬

‫ﺯﻧﺪﮔﺎﻥ‪ ‬ﺍﻳﻨﻬﺎ ﺩﺳﺘﮕﺎﻫﻬﺎﯼ ﺳﻠﻄﻨﺘﯽﹺ ﻣﻮﺳﻮﻡ ﺑـﻪﺧﺎﻧﻘـﺎﻩ‪ ،‬ﻭ ﺑـﺮﺍﯼ ﻣﺮﺩﮔـﺎﻥ‪ ‬ﺍﻳﻨـﻬﺎ ﮔﻨﺒـﺪ ﻭ‬

‫ﺑﺎﺭﮔــﺎﻩ ﺑﺮﺍﻓﺮﺍﺷــﺘﻨﺪ؛ ﺯﻧﺪﮔﺎﻧــﺸﺎﻥ ﻭﺍﺳــﻄﮥ ﻣﻴــﺎﻥ ﺧــﺪﺍ ﻭ ﺍﻧــﺴﺎﻥ ﻭ ﺩﺍﺭﺍﯼ ﺩﺧــﻞ ﻭ ﺗــﺼﺮﻑ‬

‫‪ 1‬ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ ﻫﺮﺟﺎ ﺍﺯ ﺳﺪﻩ ﺳﺨﻦ ﺑﻪﻣﻴﺎﻥ ﻣﯽﺁﻳﺪ ﻳﮏ ﺳﺪﮤ ﮐﺎﻣﻞ ﺍﺳﺖ ﻭ ﺑﻨﺎ ﺑﺮ ﮔﺮﺩﺵ‬ ‫ﺧﻮﺭﺷﻴﺪ ﻭ ﺗﻘﻮﻳﻢﹺ ﻃﺒﻴﻌﯽ ﺍﺳﺖ؛ ﻭ ﻗﺮﻥ‪ ‬ﻋﺮﺑﯽ ﮐﻪ ‪ ۹۷‬ﺳﺎﻝ ﺍﺳﺖ ﻣﻮﺭﺩ ﻧﻈﺮ ﻧﻴﺴﺖ‪.‬‬

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‫‪۱۱‬‬ ‫ﺩﺭ ﺍﻣﻮﺭ ﺧﻠﻘﺖ ﻭ ﮐﺎﺋﻨﺎﺕ ﭘﻨﺪﺍﺷﺘﻪ ﺷﺪﻧﺪ‪ ،‬ﻭ ﻣﺮﺩﮔﺎﻧﺸﺎﻥ ﻧﻴﻤﻪﺧﺪﺍﻳﺎﻧﯽ ﺩﺍﺭﺍﯼ ﻗـﺪﺭﺗﯽ‬ ‫ﺷﺒﻴﻪ ﻗﺪﺭﺕ ﺧﺪﺍﻳﺎﻥ ﺍﺩﻳﺎﻥ ﮐﻬﻦﹺ ﺳﺎﻣﯽ‪.‬‬ ‫ﺩﺭ ﺳــﻨﺖ‪ ‬ﻓﺮﻫﻨﮕ ـﯽﹺ ﺍﻳﺮﺍﻧﻴــﺎﻥ‪ ‬ﻣــﺴﻠﻤﺎﻥ‪ ‬ﻣﺎﻗﺒــﻞ ﺣﺎﮐﻤﻴــﺖ ﺗﺮﮐــﺎﻥ ﭼﻨــﻴﻦ ﺑﺎﻭﺭﻫــﺎﺋﯽ‬

‫ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪ ،‬ﮔﻨﺒﺪﺳﺎﺯﯼ ﻭ ﻣﺮﺩﻩﭘﺮﺳﺘﯽ )ﭘﻴﺮﭘﺮﺳﺘﯽ( ﻭﺟـﻮﺩ ﻧﺪﺍﺷـﺖ‪ ،‬ﻫـﻴﭻ ﺍﻧـﺴﺎﻧﯽ‬

‫ ﭼﻪ ﺯﻧﺪﻩ ﻭ ﭼﻪ ﻣﺮﺩﻩ ﺩﺍﺭﺍﯼ ﺗﻘﺪﺱ ﭘﻨﺪﺍﺷﺘﻪ ﳕـﯽﺷـﺪ؛ ﻭ ﺑـﻪﳘـﻴﻦ ﺳـﺒﺐ ﻫـﻢ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﺩﺭ ﺯﺑـﺎﻥ ﺍﻳﺮﺍﻧـﯽ ﻭﺍﮊﻩﺋـﯽ ﻣﻌـﺎﺩﻝ »ﺯﻳـﺎﺭﺕ« ﮐــﻪ ﺍﮐﻨـﻮﻥ ﺟـﺰﻭ ﻭﺍﮊﮔـﺎﻥ ﻣﻘـﺪﺱﺷـﺪﻩ ﺍﺳــﺖ‬ ‫)ﺑﻪﻣﻌﻨﺎﯼ ﺭﻓﱳ ﺑﻪﻧﺰﺩ‪ ‬ﻳﮏ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ ﻳﺎ ﮔﻮ ﹺﺭ ﻳﮏ ﻣﺮﺩﻩ ﺑﻪﻗﺼﺪ ﺑﺮﺁﻭﺭﺩﻩ ﺷﺪﻥ ﻧﻴﺎﺯﻫﺎ‬

‫ﺑــﻪﺗﻮﺳــﻂ ﺍﻭ ﺑــﻪﺟــﺎﯼ ﺧــﺪﺍ( ﺳــﺎﺧﺘﻪ ﻧــﺸﺪﻩ ﺑــﻮﺩ‪ .‬ﺍﻳــﻦ ﺍﺯ ﺁﻥﺭﻭ ﺑــﻮﺩ ﮐــﻪ ﺩﺭ ﺩﻳـﻦﹺ ﺍﻳﺮﺍﻧﻴــﺎﻥ‪‬‬

‫ﻣﺎﻗﺒﻞ ﺍﺳﻼﻡ‪ ‬ﺗﻘﺪﺱ ﻓﻘﻂ ﺑﻪﺫﺍ‪‬ﺎﯼ ﺁﲰﺎﻧﯽ ﺗﻌﻠـﻖ ﺩﺍﺷـﺖ‪ ،‬ﻭ ﺣﺘـﯽ ﺯﺭﺗـﺸﺖ ﻭ ﻣﺆﺑـﺪﺍﻥ‬ ‫ﺑـ ــﺰﺭﮒ ﻧﻴ ـ ــﺰ ﺩﺭ ﻓﺮﻫﻨ ـ ـﮓ‪ ‬ﺍﻳﺮﺍﻧ ـ ــﯽ ﺗﻘـ ــﺪﺱ ﺑ ـ ــﻪﻣﻔﻬـ ــﻮﻣﯽ ﮐ ـ ــﻪ ﻣـ ــﺎ ﺍﮐﻨ ـ ــﻮﻥ ﺍﺯ ﺗﻘ ـ ــﺪﺱ‬

‫ﻣ ــﯽﺷﻨﺎﺳ ــﻴﻢ ﻧﻴﺎﻓﺘ ــﻪ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺩﺭ ﺑﺎﻭﺭﻫ ــﺎﯼ ﺩﻳﻨـ ـﯽﹺ ﺍﻳﺮﺍﻧﻴ ــﺎﻥ ﻣﺎﻗﺒـ ـﻞﹺﺍﺳ ــﻼﻡ‪ ،‬ﻋ ــﻼﻭﻩ ﺑ ــﺮ‬

‫ﺫﺍ‪‬ﺎﯼ ﺁﲰﺎﻧﯽ ﻣﻴﺘـﺮﺍ ﻭ ﺍﻧـﺎﻫﻴﺘ‪‬ە ﻭ ﺁﺫﺭ ﻭ ﻭﺭﻫـﺮﺍﻥ ﮐـﻪ ﺍﺛﺮﺷـﺎﻥ ﺑـﺮ ﻃﺒﻴﻌـﺖ ﻣـﺸﻬﻮﺩ ﺑـﻮﺩ‪،‬‬ ‫ﻓــﻀﺎﻳﻞ ﻫﻔﺘﮕﺎﻧــﮥ ﻣﻠﮑــﻮﺗﯽ )ﻭ‪‬ﻫــﻮﻣ‪‬ﻨ‪‬ە‪ ،‬ﺍﹶﺭﺗ‪‬ە‪ ،‬ﺧ ـﺸ‪‬ﺘﺮ‪ ،‬ﺁﺭﻣ‪‬ﺌﻴﺘ ـﯽ‪ ،‬ﻫﻮﺭ ‪‬ﻭﺗــﺎﺕ‪ ،‬ﺍﹶﻣ‪‬ﺮﺗــﺎﺕ‪،‬‬

‫ﺳ‪‬ﺮﺍﻭﺷ‪‬ە( ﺩﺍﺭﺍﯼ ﺗﻘﺪﺱ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﺮﺍﻧﻴﺎﻧﯽ ﮐﻪ ﺩﺭ ﺟﺮﻳﺎﻥ ﻳﮏ ﺭﻭﻧﺪ‪ ‬ﺑﺴﻴﺎﺭ ﭘﻴﭽﻴﺪﻩ‪ ١‬ﺩﺭ‬

‫‪ 1‬ﺍﻳﻦ ﺭﻭﻧﺪ ﭘﻴﭽﻴﺪﻩ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ‪ :‬ﻳﮏ( ﴰﺸﻴﺮﺯﻧﯽﹺ ﺟﻬﺎﺩﮔﺮﺍﻥ‪ ‬ﻋﺮﺏ ﮐﻪ ﳘﺮﺍﻩ ﺑﺎ‬ ‫ﲣﺮﻳﺐ ﺷﻬﺮﻫﺎ ﻭ ﮐﺸﺘﺎﺭﻫﺎﯼ ﺍﻧﺴﺎﻧﯽ ﻭ ﺗﺎﺭﺍﺝ ﺍﻣﻮﺍﻝ ﻭ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﺑﻪﺗﺴﻠﻴﻢ ﮐﺸﺎﻧﺪﻥ‪‬‬ ‫ﻣﻐﻠﻮﺑﻴﻦ ﺑﻮﺩ؛ ﺩﻭ( ﺍﺯ ﺧﺎﻧﻪﻫﺎ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻥ ﻭ ﺑﺮﺩﻥ ﻭ ﻏﻼﻡ ﻭ ﮐﻨﻴﺰ ﮐﺮﺩﻥ ﮐﻮﺩﮐﺎﻥ ﻭ‬ ‫ﺳ ‪‬ﺒﯽ‪ ‬ﮐﺮﺩﻥ« ﮔﻔﺘﻪ ﻣﯽﺷﻮﺩ( ﻭ ﻣﺴﻠﻤﺎﻥ ﮐﺮﺩﻥ ﻭ‬ ‫ﻧﻮﺟﻮﺍﻧﺎﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ )ﮐﻪ ﺩﺭ ﺯﺑﺎﻥ ﺩﻳﻨﯽ » ‪‬‬ ‫ﻋﺮﺏﺯﺑﺎﻥ ﮐﺮﺩﻥ‪ ‬ﺁ‪‬ﺎ؛ ﺳﻪ( ﺑﻪﮐﺎﺭ ﮔﺮﻓﱳﹺ ﺍﺟﺒﺎﺭﯼﹺ ﻣﻐﻠﻮﺑﻴﻦ ﺩﺭ ﻟﺸﮑﺮﮐﺸﻴﻬﺎﯼ ﺟﻬﺎﺩﯼ‬ ‫ﺑﻪﻋﻨﻮﺍﻥ ﺳﭙ ﹺﺮ ﺍﻧﺴﺎﻧﯽ ﻭ »ﮔﻮﺷﺖ‪ ‬ﺩ‪‬ﻡﹺ ﻧﻴﺰﻩ ﻭ ﴰﺸﻴﺮ« ﻭ ﳏﺒﻮﺭ ﮐﺮﺩﻧﺸﺎﻥ ﺑﻪﭘﺬﻳﺮﺵ ﺍﺳﻼﻡ؛‬ ‫ﭼﻬﺎﺭ( ﳎﺒﻮﺭ ﮐﺮﺩﻥ‪ ‬ﮐﻼﻧﺘﺮ ﺭﻭﺳﺘﺎ ﺑﻪﭘﺬﻳﺮﺵ ﺍﺳﻼﻡ ﻳﺎ ﻣﺮﮒ‪ ‬ﺧﻮﻳﺶ ﻭ ﺍﺳﺎﺭﺕ ﻭ ﺑﺮﺩﮔﯽ‬ ‫ﻓﺮﺯﻧﺪﺍﻧﺶ؛ ﭘﻨﺞ( ﺑﻪﮐﺎﺭﮔﻴﺮﯼ ﻧﺴﻠﻬﺎﯼ ﺩﻭﻡ ﻭ ﺳﻮﻡﹺ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ‬ﻣﻐﻠﻮﺏ ﺩﺭ ﺩﺳﺘﮕﺎﻫﻬﺎﯼ ﻣﺎﻟﯽ‬ ‫ﻭ ﺗﺸﻮﻳﻖ ﺍﺟﺒﺎﺭﯼﹺ ﺁ‪‬ﺎ ﺑﻪ ﭘﺬﻳﺮﺵ ﺍﺳﻼﻡ؛ ﺷﺶ( ﺍﺳﺘﺨﺪﺍﻡ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ‪ ‬ﺧﺎﻧﺪﺍ‪‬ﺎﯼ‬ ‫ﻓﺮﻫﻴﺨﺘﮕﺎﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺑﻪﻋﻨﻮﺍﻥ ﻣﺮﺑﻴﺎﻥ‪ ‬ﺣﺎﮐﻢﺯﺍﺩﮔﺎﻥ‪ ‬ﻋﺮﺏ ﻭ ﺗﺸﻮﻳﻖﹺ ﺍﺟﺒﺎﺭﯼﹺ ﺁ‪‬ﺎ ﺑﻪ ﭘﺬﻳﺮﺵﹺ‬ ‫ﺍﺳﻼﻡ )ﺍﻳﻦ ﻣﺮﺑﻮﻁ ﺑﻪﺳﺪﮤ ﺩﻭﻡ ﻫﺠﺮﯼ ﺑﻪﺑﻌﺪ ﺍﺳﺖ(؛ ﻭ ﭼﻨﺪ ﺷﻴﻮﮤ ﺩﻳﮕﺮ ﮐﻪ ﺩﺭ ﮐﺘﺎ‪‬ﺎﯼ‬ ‫ﺗﺎﺭﻳﺨﯽ ﻭ ﺍﺩﺑﯽ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

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‫‪۱۲‬‬ ‫ﺧــﻼﻝ ﭼﻨــﺪﻳﻦ ﻧــﺴﻞ ﻣــﺴﻠﻤﺎﻥ ﮐــﺮﺩﻩ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ ﮔﺮﭼــﻪ ﺍﺯ ﻧﻈ ـ ﹺﺮ ﻋﻘﻴــﺪﮤ ﺩﻳﻨــﯽ ﭘﺬﻳﺮﻓﺘــﻪ‬ ‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺭﺳـﻮﻝ ﺍﷲ ﺩﺭ ﺯﻣـﺎﻥ ﺣﻴـﺎﺗﺶ ﻭﺍﺳـﻄﮥ ﻣﻴـﺎﻥ ﺍﷲ ﻭ ﺑﻨـﺪﮔﺎﻧﺶ ﺑـﻮﺩﻩ ﺍﺳـﺖ‪ ،‬ﻭﻟـﯽ‬ ‫ﺩﺭ ﻓﺮﻫﻨــﮓ ﺁ‪‬ــﺎ ﻫ ـﻴﭻ ﺍﻧــﺴﺎﻧﯽ ﭘــﺲ ﺍﺯ ﺭﺳــﻮﻝ ﺍﷲ ﻭﺍﺳــﻄﮥ ﻣﻴــﺎﻥ ﺧــﺪﺍ ﻭ ﺍﻧــﺴﺎﻥ ﭘﻨﺪﺍﺷــﺘﻪ‬

‫ﳕﯽﺷﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺻﺪﻫﺎ ﺍﺛﺮ ﻣﮑﺘﻮﺑﯽ ﮐﻪ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ‬ﻋﺮﺑـﯽﻧﮕـﺎﺭ ﻭ ﭘﺎﺭﺳـﯽﻧﮕـﺎ ﹺﺭ ﻣﺎﻗﺒـﻞ‬

‫ﺣﺎﮐﻤﻴـﺖ ﺗﺮﮐــﺎﻥ ﺑﺮﺟــﺎ ﻣﺎﻧـﺪﻩ ﺍﺳــﺖ ﻫــﻴﭻ ﻧـﺸﺎﻧﯽ ﺍﺯ ﭼﻨــﻴﻦ ﺑــﺎﻭﺭﯼ ﺩﻳـﺪﻩ ﳕــﯽﺷــﻮﺩ‪ .‬ﺩﺭ‬ ‫ﻣﻴﺎﻥ ﺻﺪﻫﺎ ﺍﻧﺴﺎﻥ ﺗﻘﺪﺱﻳﺎﻓﺘﻪﺋﯽ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺣﺎﮐﻤﻴﺖ ﺗﺮﮐﺎﻥ ﻭﺍﺭﺩ ﻋﺮﺻﮥ ﻓﮑﺮ ﺩﻳﻨﯽ‬

‫ﮐ ــﺮﺩﻩ ﺷ ــﺪﻧﺪ ﺣﺘ ــﯽ ﻳﮑ ــﯽ ﺭﺍ ﳕ ــﯽﺗ ــﻮﺍﻥ ﻳﺎﻓ ــﺖ ﮐ ــﻪ ﭘ ــﻴﺶ ﺍﺯ ﺁﻥ ﺩﺭ ﺑﺎﻭﺭﻫ ــﺎﯼ ﺍﻳﺮﺍﻧﻴ ــﺎﻥ‪‬‬

‫ﻣﺴﻠﻤﺎﻥ ﺩﺍﺭﺍﯼ ﺗﻘﺪﺱ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﭘﻴﺪﺍﻳﺶ ﻭﺍﺳﻄﻪﻫﺎﯼ ﻣﻴﺎﻥ ﺧـﺪﺍ ﻭ ﺍﻧـﺴﺎﻥ ﻭ ﺳـﺎﺧﱳ‬ ‫ﮔﻨﺒــﺪ ﺑــﺮ ﺭﻭﯼ ﮔــﻮﺭ ﻭ ﺗﺒــﺪﻳﻞﹺِ ﺁﻥ ﺑــﻪ ﺯﻳﺎﺭﺗﮕــﺎﻩ ﻭ ﳏــﻞ ﻧﻴــﺎﺯﺧﻮﺍﻫﯽ ﻭ ﻧﻴــﺎﻳﺶ ﻭ ﺩﻋــﺎ ﺩﺭ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺗﻮﺳﻂ ﺗﺮﮐﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﻏﺰﻧﻮﻳﺎﻥ ﻭ ﺳﻠﺠﻮﻗﻴﺎﻥ ﭘﺪﻳﺪﺍﺭ ﺷﺪ‪ ،‬ﺗﻮﺳـﻂ ﻣﻐـﻮﻻﻥ‬

‫ﻭ ﺗﻴﻤﻮﺭﻳﺎﻥ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ‪ ،‬ﻭ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺍﻭﺝ ﺭﺳﻴﺪ‪ .‬ﺍﻳـﻦ ﺳـﻨﺘﯽ ﺗﺮﮐـﯽ ﺑـﻮﺩﻩ ﻭ ﺍﺯ‬ ‫ﺭﺳﻮﻡﹺ ﺩﻳﺮﻳﻨﮥ ﴰﻨﯽ ﻭ ﻧﻴﺎﭘﺮﺳﺘﯽﹺ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ﺑﻮﺩﻩ ﮐـﻪ ﭘـﺲ ﺍﺯ ﻣـﺴﻠﻤﺎﻥ ﺷﺪﻧـﺸﺎﻥ ﺑـﻪﺷـﮑﻞ‬

‫ﻼ ﳔـﺴﺘﻴﻦ ﮐـﺴﯽ ﮐـﻪ ﺑـﺮ ﺁﺭﺍﻣﮕـﺎﻩ‬ ‫ﭘﻴﺮﭘﺮﺳﺘﯽ ﭘﻴ ﹺﺮ ﺯﻧﺪﻩ ﻭ ﭘﻴ ﹺﺮ ﻣﺮﺩﻩ ﺩﺭﺁﻣﺪﻩ ﺍﺳـﺖ‪ .‬ﻣـ ﹶﺜ ﹰ‬ ‫ﺍﻣﺎﻡ ﺭﺿﺎ ﮔﻨﺒﺪ ﺑﺮﺍﻓﺮﺍﺷﺖ ﻭ ﻣﻮﻗﻮﻓﻪ ﺑﻪ ﮔﻨﺒﺪ ﺍﻣﺎﻡ ﺭﺿﺎ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩ ﻳﮏ ﺗﺮﮎ ﺳـﻨﯽ‬ ‫ﻣﺘﻌــﺼﺐ ﻭ ﺑــﺴﻴﺎﺭ ﺳــﺘﻤﮕﺮ ﺑــﻪﻧــﺎﻡ ﺍﺑﻮﺍﻟﻔــﻀﻞ ﺳــﻮﺭﯼ ﺍﺯ ﺳــﺮﻫﻨﮕﺎﻥ ﻣــﺴﻌﻮﺩ ﻏﺰﻧــﻮﯼ ﺑــﻮﺩ‬ ‫)ﺳ ــﺘﻤﻬﺎﯼ ﺍﻳ ــﻦ ﻣ ــﺮﺩ ﺭﺍ ﺍﺑﻮﺍﻟﻔ ــﻀﻞ ﺑﻴﻬﻘ ــﯽ ﺩﺭ »ﺗ ــﺎﺭﻳﺦ ﺑﻴﻬﻘ ــﯽ« ﺑﻴ ــﺎﻥ ﮐ ــﺮﺩﻩ ﺍﺳ ــﺖ‪.(١‬‬

‫ﺳــﻮﺭﯼ ﺩﺭﺁﻣــﺪ ﺯﻣﻴﻨــﻬﺎﯼ ﮐــﺸﺎﻭﺭﺯﯼﹺ ﻣــﺼﺎﺩﺭﻩﺷــﺪﮤ ﺑﺮﺧــﯽ ﺍﺯ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﻣﻨﻄﻘــﻪ ﺭﺍ ﻧﻴــﺰ‬ ‫ﻭﻗــﻒ ﮔﻨﺒــﺪ ﺍﻣــﺎﻡ ﺭﺿــﺎ ﮐــﺮﺩﻩ ﺑــﻪﻣﺘﻮﻟﻴــﺎﻥ‪ ‬ﮔﻨﺒــﺪ ﺍﺧﺘــﺼﺎﺹ ﺩﺍﺩ ﺗــﺎ ﺑــﻪﺟــﺎﻧﺶ ﺩﻋــﺎ ﮐﻨﻨــﺪ‪.‬‬

‫ﺗﺮﮐﺎﻥ ﺳﻨﯽ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺑﺮ ﺑﻨـﺎﯼ ﺍﻳـﻦ ﮔﻨﺒـﺪ ﺍﻓﺰﻭﺩﻧـﺪ‪ .‬ﻣﻐـﻮﻻﻥ‪ ‬ﻣـﺴﻠﻤﺎﻥ ﻭ ﺳ‪‬ـﻨ‪‬ﯽ‬

‫ﺷﺪﻩ ﺑﻨﺎ ﺭﺍ ﻧﻮﺳﺎﺯﯼ ﮐﺮﺩﻧﺪ ﻭ ﻭﺳﻌﺖ ﺩﺍﺩﻧﺪ؛ ﻭ ﮔﻮﻫﺮﺷﺎﺩ ﺧﺎﱎ ﮐﻪ ﻳﮏ ﺗﺮﮎ‪ ‬ﺳﻨﯽ ﺑﻮﺩ‬

‫ﺑﻨﺎ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﻣﺴﺠﺪ‪ ‬ﺑﺰﺭﮒ ﻭ ﻣﺪﺭﺳﻪ ﻭ ﮔﻨﺒﺪ ﻃﻼﮐﺎﺭﯼﹺ ﺑﺎﺷﮑﻮﻩ ﮐـﺮﺩ ﻭ ﻣﻮﻗﻮﻓـﺎﺗﯽ ﮐـﻪ‬

‫ﺯﻣﻴﻨﻬﺎﯼ ﻣﺼﺎﺩﺭﻩﺷﺪﻩ ﺍﺯ ﺳﺘﻢﺩﻳﺪﮔﺎﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩ‪.‬‬

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‫‪ .1‬ﺍﺑﻮﺍﻟﻔﻀﻞ ﺑﻴﻬﻘﯽ‪ ،‬ﺗﺎﺭﻳﺦ ﺑﻴﻬﻘﯽ )ﺍﻧﺘﺸﺎﺭﺍﺕ ﺯﺭﻳﺎﺏ‪ ،‬ﺮﺍﻥ(‪ ۶۴۰ ۶۳۸ ،‬ﻭ ‪.۶۴۸‬‬ ‫‪ 2‬ﺯﻣﻴﻦ ﺍﻳﻦ ﺁﺭﺍﻣﮕﺎﻩ‪ ‬ﻭ ﺑﻨﺎﻫﺎﺋﯽ ﮐﻪ ﺩﺭ ﺧﻼﻝ ﺳﺪﻩﻫﺎ ﺑﻪﺁﻥ ﭘﻴﻮﺳﺘﻪ ﺷﺪ‪ ،‬ﺩﺭ ﺍﻭﺍﺧﺮ ﺳﺪﮤ ﺩﻭﻡ‬

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‫‪۱۳‬‬ ‫ﻣﻨﻈﻮﺭ ﺁﻧﮑﻪ ﺭﺳﻢ ﭘﻴﺮﭘﺮﺳﺘﯽ ﻭ ﮔﻨﺒﺪﺳﺎﺯﯼ ﻭ ﻣﺮﺩﻩﭘﺮﺳﺘﯽ ﺗﻮﺳﻂ ﺗﺮﮐﺎﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ‬ ‫ﺭﻭﺍﺝ ﻳﺎﻓـ ــﺖ‪ ،‬ﻭ ﭘـ ــﻴﺶ ﺍﺯ ﺣﺎﮐﻤﻴ ـ ـﺖ‪ ‬ﺁ‪‬ـ ــﺎ ﺩﺭ ﺍﻳـ ــﺮﺍﻥ ﻭﺟـ ــﻮﺩ ﻧﺪﺍﺷـ ــﺖ‪ ،‬ﺍﻳﺮﺍﻧﻴـ ــﺎﻥ ﺁﻥﺭﺍ‬ ‫ﳕﯽﺷﻨﺎﺧﺘﻨﺪ‪ ،‬ﻭ ﺑﺎ ﺳﻨﺘﻬﺎﯼ ﻓﺮﻫﻨﮕﯽﹺ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪﮐﻠﯽ ﺑﻴﮕﺎﻧﻪ ﺑﻮﺩ‪.‬‬

‫ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﻧﻴﻤــﻪﻣﻼﻫــﺎﯼ ﺯﻳــﺮﮎ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻭ ﺍﻧــﺎﺗﻮﻟﯽ ﻭﻗﺘــﯽ ﺑــﺎ ﺑﺎﻭﺭﻫــﺎﯼ ﺗﺮﮐــﺎﻥ‪‬‬

‫ﺣﺎﮐﻢ ﺁﺷﻨﺎ ﺷﺪﻧﺪ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻧﺰﺩ ﺁ‪‬ﺎ ﳘﭽﻮﻥ ﺍﺷﺨﺎﺻﯽ ﺁﮔﺎﻩ ﺑﻪ ﺍﻣﻮﺭ ﻏﻴﺒﯽ ﻭ ﻗﺎﺩﺭ ﺑﻪ‬

‫ﺭﺍﺯﮔــﺸﺎﻳﯽ ﻭ ﺩﺧــﻞ ﻭ ﺗــﺼﺮﻑ ﺩﺭ ﺍﻣــﻮﺭ ﺟﻬــﺎﻥ ﻣﻄــﺮﺡ ﮐﺮﺩﻧــﺪ؛ ﻭ ﻣــﺪﻋﯽﹺ ﺩﺍﺷــﱳ ﭼﻨــﺎﻥ‬ ‫ﻗﺪﺭ‪‬ﺎﺋﯽ ﺷﺪﻧﺪ ﮐﻪ ﻫﺮﮐﻪ ﺑﻴﻤﺎﺭ ﺑﺎﺷﺪ ﺑﻪﺑﺮﮐﺖ‪ ‬ﺩﻋﺎﯼ ﺁ‪‬ﺎ ‪‬ﺒﻮﺩ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻭ ﻫﺮﮐﻪ‬

‫ﻫﺮ ﻧﻴﺎﺯﯼ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﻪﺑﺮﮐـﺖ ﺩﻋـﺎﯼ ﺁ‪‬ـﺎ ﻧﻴـﺎﺯﺵ ﺑـﺮﺁﻭﺭﺩﻩ ﺧﻮﺍﻫـﺪ ﺷـﺪ‪ .‬ﺁ‪‬ـﺎ ﺑـﺎ ﺍﻳـﻦ‬

‫ﺷﮕﺮﺩ‪ ‬ﺯﻳﺮﮐﺎﻧﻪ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻭﺍﺳﻄﮥ ﻣﻴﺎﻥ ﺧﺪﺍ ﻭ ﺍﻧـﺴﺎﻥ ﻣﻌﺮﻓـﯽ ﮐـﺮﺩﻩ ﺑـﻪ ﺣﺎﮐﻤـﺎﻥ ﺗـﺮﮎ‬ ‫ﻼ ﻳﮑ ــﯽ ﺍﺯ ﺍﻳﻨ ــﻬﺎ ﮐ ــﻪ ﺍﺯ ﻋﺮ‪ ‬ــﺎﯼ‬ ‫ﻧﺰﺩﻳ ــﮏ ﺷ ــﺪﻧﺪ ﺗ ــﺎ ﺑ ــﻪ ﻧ ــﺎﻥ ﻭ ﻧ ــﻮﺍ ﺩﺳ ــﺖ ﻳﺎﺑﻨ ــﺪ‪ .‬ﻣـ ـ ﹶﺜ ﹰ‬

‫ﭘﺎﺭﺳﯽﺯﺑﺎﻥ‪ ‬ﺧﺮﺍﺳﺎﻥ ﺑﻮﺩ ﺍﺩﻋﺎ ﮐﺮﺩ ﮐﻪ ﻃﻐﺮﻝ ﺳﻠﺠﻮﻗﯽ ﻭ ﺩﻭ ﺑﺮﺍﺩﺭﺵ ﺑﻪ ﺑﺮﮐـﺖ ﺩﻋـﺎﯼ‬

‫ﺍﻭ ﺍﻳ ــﺮﺍﻥ ﺭﺍ ﮔﺮﻓﺘ ــﻪ ﻭ ﭘﺎﺩﺷ ــﺎﻫﯽ ﻳﺎﻓﺘ ــﻪﺍﻧ ــﺪ‪ .‬ﺍﻳ ــﻦ ﻣ ــﺮﺩ ﮐ ــﻪ ﺍﮐﻨ ــﻮﻥ ﺍﺯ ﻧﺎﻣ ــﺪﺍﺭﺍﻥ‪ ‬ﺗ ــﺎﺭﻳﺦ‬

‫ﺗﺼﻮﻑ‪ ‬ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﭼﻨﺎﻥ ﺍﺭﺝ ﻭ ﻣﻨﺰﻟﺘﯽ ﺩﺭ ﺩﺳـﺘﮕﺎﻩ ﺍﻭﻏﻮﺯﻫـﺎﯼ ﺳـﻠﺠﻮﻗﯽ ﻳﺎﻓـﺖ ﮐـﻪ‬ ‫ﺩﺍﺭ ﻭ ﺩﺳـﺘﮕﺎﻫﺶ ﺩﺭ ﺧﺮﺍﺳـﺎﻥ ﳘﭽــﻮﻥ ﺩﺍﺭ ﻭ ﺩﺳـﺘﮕﺎﻩ ﺷــﺎﻫﺎﻥ ﺑـﻮﺩ‪ .‬ﺍﻳــﻦ ﻭﺿـﻌﻴﺘﯽ ﺑــﻮﺩ‬

‫ﮐــﻪ ﺍﺯ ﺍﻭﺍﺋــﻞ ﺳــﺪﮤ ﺷــﺸﻢ ﻫﺠــﺮﯼ ﺍﺯ ﺍﻭﺍﺳــﻂ ﺍﻧــﺎﺗﻮﻟﯽ ﺗــﺎ ﺷــﺮﻗﯽﺗــﺮﻳﻦ ﻧﻘــﺎﻁ ﺍﻳــﺮﺍﻥ ﻭﺟــﻮﺩ‬

‫ﺩﺍﺷــﺖ؛ ﻭ ﺑ ــﺴﻴﺎﺭﯼ ﺍﺯ ﮐــﺴﺎﻧﯽ ﮐ ــﻪ ﻣ ــﺎ ﺑــﻪﻧ ــﺎﻡ ﺻــﻮﻓﯽ ﻣ ــﯽﺷﻨﺎﺳ ــﻴﻢ ﺩﺭ ﭼﻨــﻴﻦ ﻇﺮﻓ ــﯽ ﭘ ــﺎ‬

‫ﺑﻪﻋﺮﺻﮥ ﺍﺟﺘﻤﺎﻋﯽ ‪‬ﺎﺩﻧﺪ ﻭ ﺑﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﺩﺳـﺘﮕﺎﻩ‪ ‬ﺷـﺒﻪ ﺳـﻠﻄﻨﺘﯽ ﺳـﺎﺧﺘﻨﺪ‪ .‬ﺗﻘﺪﺳـﯽ‬

‫ﮐﻪ ﺗﺮﮐـﺎﻥ‪ ‬ﺣـﺎﮐﻢ ﺑـﻪ ﺍﻳﻨـﻬﺎ ﻣـﯽﺩﺍﺩﻧـﺪ ﺧـﻮﺍﻫﯽ ﳔـﻮﺍﻫﯽ ﻧـﻮﻋﯽ ﺗﺒﻠﻴـﻎ ﺩﺭ ﻣﻴـﺎﻥ ﻋـﻮﺍﻡ‬

‫ﻣﺮﺩﻡ ﻧﻴﺰ ﺑﺮﺍﯼ ﺍﻳﻨﻬﺎ ﺍﻳﺠﺎﺩ ﻣﯽﮐﺮﺩ‪ ،‬ﻭ ﻋﻘﻴﺪﻩ ﺑﻪﻣﻘﺪﺱ ﺑﻮﺩﻥ ﻭ ﺭﺍﺯﮔﺸﺎ ﻭ ﻧﹺﻴﺎ ‪‬ﺯﺩ‪‬ﻩ ﺑﻮﺩﻥ‪‬‬

‫ﻫﺠﺮﯼ ﭘﺮﺩﻳﺴﯽ ﺑﻮﺩ ﺍﺯ ﺳﺎﺧﺘﻪﻫﺎﯼ ﺑﺮﻣﮑﻴﺎﻥ ﺩﺭ ﮐﻨﺎﺭ ﺭﻭﺳﺘﺎﯼ ﺧﻮﺵ ﺁﺏ ﻭ ﻫﻮﺍﯼ ﺳﻨﺎﺁﺑﺎﺩ‬ ‫ﺍﺯ ﺗﻮﺍﺑ ﹺﻊ ﺗﻮﺱ‪ .‬ﺍﻳﻦ ﭘﺮﺩﻳﺲ ﭘﺲ ﺍﺯ ﺑﺮﻣﮑﻴﺎﻥ ﺑﻪ ﻓﻀﻞ ﺳﺮﺧﺴﯽ ﺭﺳﻴﺪ ﮐﻪ ﺯﺭﺗﺸﺘﯽﹺ‬ ‫ﻧﻮﻣﺴﻠﻤﺎﻥ ﻭ ﺳﺮﭘﺮﺳﺖ ﻣﺄﻣﻮﻥ ﭘﺴﺮ ﻫﺎﺭﻭﻥ ﺑﻮﺩ‪ .‬ﻫﺎﺭﻭﻥ ﺩﺭ ﺳﻔﺮﯼ ﮐﻪ ﺑﻪ ﺧﺮﺍﺳﺎﻥ ﮐﺮﺩ ﺩﺭ‬ ‫ﺍﻳﻨﺠﺎ ﻣﻬﻤﺎﻥ ﺑﻮﺩ ﮐﻪ ﻧﺎﮔﻬﺎﻥ ﺩﺭﮔﺬﺷﺖ ﻭ ﳘﻴﻨﺠﺎ ﺩﻓﻦ ﺷﺪ‪ .‬ﺍﻳﻨﺠﺎ ﺭﺍ ﺍﺯ ﺁﻥﭘﺲ »ﻣﺸﻬﺪ‬ ‫ﻫﺎﺭﻭﻥ« ﻧﺎﻣﻴﺪﻧﺪ‪ .‬ﭼﻨﺪﺳﺎﻝ ﺑﻌﺪ ﺍﻣﺎﻡ ﺭﺿﺎ ﮐﻪ ﳘﺮﺍﻩ ﻣﺄﻣﻮﻥ ﺑﻮﺩ ﺩﺭ ﺗﻮﺱ )ﺷﺎﻳﺪ ﺩﺭ ﳘﻴﻨﺠﺎ(‬ ‫ﺩﺭﮔﺬﺷﺖ‪ ،‬ﻭ ﺑﻪﺩﺳﺘﻮﺭ ﻣﺄﻣﻮﻥ ﺩﺭ ﮐﻨﺎﺭ ﻫﺎﺭﻭﻥ ﺩﻓﻦ ﺷﺪ‪.‬‬

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‫‪www.IrPDF.com‬‬

‫‪۱۴‬‬ ‫ﺍﻳﻨﻬﺎ ﺩﺭ ﻣﻴـﺎﻥ ﻋـﻮﺍﻡ ﺗـﺮﻭﻳﺞ ﻣـﯽﺷـﺪ؛ ﭼﻨﺎﻧﮑـﻪ ﳘـﻴﻦ ﺻـﻮﻓﯽ ﺧﺮﺍﺳـﺎﻧﯽﹺ ﻣﻌﺎﺻـﺮ ﺗـﺸﮑﻴﻞ‬ ‫ﺳــﻠﻄﻨﺖ ﺍﻭﻏﻮﺯﻫــﺎﯼ ﺳــﻠﺠﻮﻗﯽ ﻭ ﺗﺒﻠﻴــﻎﮔ ـ ﹺﺮ ﻣــﺸﺮﻭﻋﻴﺖ‪ ‬ﺁ‪‬ــﺎ ﺩﺭ ﺯﻣــﺎﻥ ﺧــﻮﺩﺵ ﺗــﺎ ﭘﺎﻳــﮥ‬ ‫ﺍﻧﺒﻴﺎﯼ ﺑﺰﺭﮒ‪ ‬ﻗﻮﻡ ﺳﺎﻣﯽ ﺍﺭﺗﻘﺎﯼ ﻣﻘﺎﻡ ﻳﺎﻓﺖ‪ .‬ﳕﻮﻧﻪﻫﺎﯼ ﺍﻳﻦ ﺍﺭﺗﻘﺎﯼ ﻣﻘﺎﻡ ﺭﺍ ﻣﯽﺗـﻮﺍﻥ‬

‫ﺩﺭ ﮐﺘﺎﺏ »ﺍﺳﺮﺍﺭ ﺍﻟﺘﻮﺣﻴﺪ« ﺩﻳﺪ‪ .‬ﺍﻳﻦﮔﻮﻧﻪ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺣﺎﮐﻤﻴـﺖ ﺗﺮﮐـﺎﻥ ﺑـﺮ ﺍﻳـﺮﺍﻥ‬

‫ﺩﻫﻬــﺎ ﺩﺳــﺘﮕﺎﻩ ﺭﻳــﺰ ﻭ ﺩﺭﺷــﺖ ﺗــﺼﻮﻑ ﺑﻴــﺮﻭﻥ ﺁﻣــﺪ ﻭ ﺗــﺎ ﭘﺎﻳــﺎﻥ ﺩﻭﺭﺍﻥ ﻣﻐــﻮﻻﻥ ﺩﺭ ﺳﺮﺍﺳــﺮ‬

‫ﺧﺎﻭﺭﻣﻴﺎﻧــﻪ ﭘﺮﺍﮐﻨــﺪﻩ ﺷــﺪ‪ .‬ﺷــﺮﻕﺷﻨﺎﺳــﺎﻧﯽ ﮐــﻪ ﺍﺯ ﺣﻘﻴﻘــﺖ ﺭﻭﻧــﺪ ﺷــﮑﻞﮔﻴــﺮﯼ ﺩﺳــﺘﮕﺎﻩ‬

‫ﺻــﻮﻓﻴﺎﻥ ﺍﻃــﻼﻉ ﺩﺭﺳــﺘﯽ ﻧﺪﺍﺷــﺘﻪﺍﻧــﺪ ﺟﺮﻳــﺎﻥ ﺗــﺼﻮﻑ ﺭﺍ ﺑﺮﺧﺎﺳــﺘﻪ ﺍﺯ ﻓﺮﻫﻨــﮓ ﺍﻳﺮﺍﻧــﯽ‬

‫ﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ؛ ﺣﺎﻝ ﺁﻧﮑﻪ ﺗﺼﻮﻑ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧـﯽ ﺑﺮﳔﺎﺳـﺘﻪ ﺑﻠﮑـﻪ ﺑـﺎ ﺭﻭﺣﻴـﻪ‬

‫ﻭ ﻓﺮﻫﻨﮓ ﺳﻨﺘﯽ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺗﻌﺎﺭﺽ ﻫﻢ ﺑﻮﺩﻩ ﺍﺳﺖ؛ ﳘﺎﻥﮔﻮﻧﻪ ﮐﻪ ﺑـﺎ ﺩﻳـﻦ ﺍﺳـﻼﻡ ﻧﻴـﺰ‬ ‫ﺩﺭ ﺗﻌ ــﺎﺭﺽ ﺍﺳ ــﺖ؛ ﺯﻳ ــﺮﺍ ﺍﺯ ﻧﻈ ــﺮ ﻋﻘﻴ ــﺪﮤ ﺍﺳ ــﻼﻣﯽ‪ ،‬ﳘ ــﮥ ﺷ ــﻴﻮﺥ ﺻ ــﻮﻓﻴﻪ ﻭ ﻣﺮﻳﺪﺍﻧ ــﺸﺎﻥ‬

‫ﻣﺸﺮﮎ ﴰﺮﺩﻩ ﻣﯽﺷﻮﻧﺪ ﻭ ﭘﻴﺮﭘﺮﺳﺘﯽ ﻭ ﮔﻨﺒﺪﭘﺮﺳـﺘﯽ ﻭ ﻧﻴـﺎﺯﺧﻮﺍﻫﯽ ﺍﺯ ﻣﺮﺩﮔـﺎﻥ ﻭ ﻗﱪﻫـﺎ‬ ‫ﺩﺭ ﻋﻘﺎﻳﺪ ﺍﺳﻼﻣﯽ ﺍﺯ ﺟﻠﻮﻩﻫﺎﯼ »ﺷﺮﮎ‪ ‬ﺟ‪‬ﻠﯽ« )ﺷﺮﮎ‪ ‬ﺁﺷﮑﺎﺭ( ﴰﺮﺩﻩ ﻣﯽﺷﻮﺩ‪.‬‬

‫ﺗﻼﺷ ــﻬﺎﯼ ﺭﻗﺎﺑ ــﺖﺁﻣﻴ ــﺰﯼ ﮐ ــﻪ ﺩﺳ ــﺘﮕﺎﻫﻬﺎﯼ ﻓﻘﻴﻬ ــﺎﻥ ﺩﺭ ﺯﻣ ــﺎﻥ ﺣﺎﮐﻤﻴ ــﺖ ﺗﺮﮐ ــﺎﻥ‬ ‫ﺑـﻪﺧــﺎﻃﺮ ﺣﻔــﻆ ﺍﻣﺘﻴﺎﺯﻫــﺎﯼ ﺍﻗﺘـﺼﺎﺩﯼﺷــﺎﻥ ﺑــﺮﺍﯼ ﻣﻘﺎﺑﻠــﻪ ﺑـﺎ ﺳــﺮ ﺑــﺮﺁﻭﺭﺩﻥ‪ ‬ﺩﺳــﺘﮕﺎﻫﻬﺎﯼ‬

‫ﺻــﻮﻓﻴﺎﻥ ﺑــﻪﮐــﺎﺭ ﻣــﯽﺑﺮﺩﻧــﺪ‪ ،‬ﺑــﻪﺳــﺒﺐ ﭼﺘــﺮ ﲪــﺎﻳﺘﯽ ﮐــﻪ ﺣﺎﮐﻤــﺎﻥ ﺗــﺮﮎ ﺑﺮﺳ ـ ﹺﺮ ﺻ ـﻮﻓﻴﺎﻥ‬

‫ﺍﻓﺮﺍﺷــﺘﻪ ﺑﻮﺩﻧــﺪ ﺑــﻪﺟــﺎﺋﯽ ﻧﺮﺳــﻴﺪ‪ ،‬ﻭ ﺳــﺮﺍﳒﺎﻡ ﺑــﻪﻣﻘﺎﺑﻠــﮥ ﺩﺳــﺘﮕﺎﻩ ﻓﻘﺎﻫــﺖ ﺑــﺎ ﺩﺳــﺘﮕﺎﻩ‬ ‫ﺗﺼﻮﻑ ﮐﺸﺎﻧﺪﻩ ﺷﺪ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﺁﻥ ﺑﺮﻧﺪﻩ ﺷـﺪﻧﺪ‪ ،‬ﻭ ﺩﺍﺳـﺘﺎﻥ ﺩﺭﺍﺯﯼ ﺑـﻪﻧـﺎﻡ ﺩﺍﺳـﺘﺎﻥ‬ ‫»ﺗﻘﺎﺑﻞ ﺷﺮﻳﻌﺖ ﻭ ﻃﺮﻳﻘﺖ« ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺘﺶ ﺳﺘﻴ ﹺﺰ ﻗﺪﺭﺕ ﻣﻼ ﻭ ﺻﻮﻓﯽ ﺍﺳﺖ‪.‬‬

‫ﮐﺴﺎﻧﯽ ﮐﻪ ﺗﻘﺎﺑﻞ ﺷﺮﻳﻌﺖ ﻭ ﻃﺮﻳﻘﺖ ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﺎﮐﻤﻴﺖ ﺗﺮﮐﺎﻥ ﺭﺍ ﺗﻘﺎﺑـﻞ ﻋﺮﻓـﺎﻥ‪‬‬

‫ﺍﻧ ــﺴﺎﻥﮔ ــﺮﺍ ﻭ ﺁﺯﺍﺩﺍﻧ ــﺪﻳﺶ ﻭ ﻋ ــﺪﺍﻟﺖﳏ ــﻮ ﹺﺭ ﺍﻳﺮﺍﻧ ــﯽ ﺑ ــﺎ ﺍﺳ ــﻼﻡ ﻋﺮﺑ ــﯽ ﭘﻨﺪﺍﺷ ــﺘﻪﺍﻧ ــﺪ ﺍﺯ‬

‫ﺣﻘﻴﻘـ ــﺖ ‪‬ﺭ ‪‬ﻭﻧ ـ ـﺪ‪ ‬ﺗـ ــﺸﮑﻴﻞﹺ ﺗـ ــﺼﻮﻑ ﺍﻃﻼﻋـ ــﯽ ﻧﺪﺍﺭﻧـ ــﺪ؛ ﻋﺮﻓـ ــﺎﻥ ﺍﻳﺮﺍﻧـ ــﯽ ﺭﺍ ﺑـ ــﻪﺩﺭﺳـ ــﺘﯽ‬

‫ﻧﺸﻨﺎﺧﺘﻪﺍﻧﺪ؛ ﺗﺼﻮﻑ‪ ‬ﭘﻴﺮﭘﺮﺳﺖ ﺭﺍ ﺑﺎ ﻋﺮﻓﺎﻥ ﺍﻳﺮﺍﻧﯽ ﻳﮑﯽ ﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ؛ ﻭ ﻧﺪﺍﻧـﺴﺘﻪﺍﻧـﺪ‬ ‫ﮐﻪ ﻋﺮﻓﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺩﺭﻋﻴﻦﹺ ﺣﺎﻟﯽ ﮐـﻪ ﺑـﻪﮔـﻮﻫﺮ ﺍﻧـﺴﺎﻧﯽ ﺑـﻪﻋﻨـﻮﺍﻥ »ﳐﺘـﺎ ﹺﺭ ﻣ‪‬ﻄ ﹶﻠـﻖ« ﺗﻘـﺪﺱ‬

‫ﻣﯽﺩﺍﺩ‪ ،‬ﻭﻟﯽ ﻫﺮ ﺗﻘﺪﺳﯽ ﺑﻪﻣﻔﻬﻮﻣﯽ ﮐﻪ ﺻﻮﻓﻴﺎﻥ ﺗﺮﻭﻳﺞ ﮐﺮﺩﻧﺪ ﺑﺮﺍﯼ ﻫﺮ ﺍﻧﺴﺎﻧﯽ ﺩﺭ ﻫﺮ‬ ‫ﺯﻣﺎﻥ ﻭ ﻣﮑﺎﻧﯽ ﺭﺍ ﻧﻔﯽ ﻣﯽﮐﺮﺩ‪ .‬ﺍﻳﻦ ﻣﻄﺎﻟﻌﻪﮔﺮﺍﻥ ﺑـﻪﺩﻟﻴـﻞ ﳘـﻴﻦ ﻋـﺪﻡ ﺩﺭﮎ‪ ‬ﺩﺭﺳـﺖ ﺍﺯ‬

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‫‪۱۵‬‬ ‫ﻋﺮﻓــﺎﻥ ﻭ ﺗــﺼﻮﻑ ﺑــﻮﺩﻩ ﮐــﻪ ﺩﺭ ﺗﺄﻟﻴﻔﺎﺗــﺸﺎﻥ ﻋﺮﻓــﺎﻥ ﻭ ﺗـﺼﻮﻑ ﺭﺍ ﻳﮑــﯽ ﭘﻨﺪﺍﺷــﺘﻪ ﻭ ﺩﺭ ﻫــﻢ‬ ‫ﺁﻣﻴﺨﺘــﻪﺍﻧــﺪ‪ .‬ﺑــﻪﺩﻟﻴــﻞ ﳘــﻴﻦ ﺧﻠــﻂ ﻭ ﺍﺷــﺘﺒﺎﻩ ﺑــﻮﺩﻩ ﮐــﻪ ﻧﺘﻮﺍﻧــﺴﺘﻪﺍﻧــﺪ ﺟﺮﻳــﺎﻥ » ﹺﺭﻧــﺪﯼ« ﺭﺍ‬ ‫ﺑــﺸﻨﺎﺳﻨﺪ؛ ﻭ ﻣــﯽﺑﻴﻨــﻴﻢ ﮐــﻪ ﺩﺭ ﺗﺄﻟﻴﻔﺎﺗــﺸﺎﻥ ﺍﺯ ﺑﺮﺭﺳــﯽ ﺟﺮﻳــﺎﻥ‪ » ‬ﹺﺭﻧــﺪﯼ« ﮐــﻪ ﺟﺮﻳــﺎﻧﯽ‬

‫ﺑﺮﺁﻣﺪﻩ ﺍﺯ ﻋﺮﻓﺎﻥ ﺑﻮﺩﻩ ﻋﺎﺟﺰ ﻣﺎﻧﺪﻩﺍﻧﺪ ﻭ ﺭﻧﺪﺍﻥ ﺭﺍ ﻧﻴﺰ ﺻﻮﻓﯽ ﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ‪.‬‬

‫ﺳﺪﮤ ﻫﻔﺘﻢ ﻫﺠﺮﯼ ﮐﻪ ﺑﺎ ﺧﺰﺵ ﮔﺴﺘﺮﺩﮤ ﲨﺎﻋﺎﺕ ﺗﺮﮎ ﺑـﻪ ﳘـﺮﺍﻩ ﻳـﻮﺭﺵ ﻣﻐـﻮﻻﻥ‬

‫ﺑﻪ ﺩﺭﻭﻥ ﺍﻳﺮﺍﻥ ﻭﺍﻧﺎﺗﻮﻟﯽ ﺁﻏﺎﺯ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺩﻭﺭﺍﻥ ﻋﺮﻭﺝ ﮐﺎﺭ ﻭ ﺑﺎﺭ ﺻﻮﻓﻴﺎﻥ ﺑـﻮﺩ؛ ﻭ ﺑـﺴﻴﺎﺭ‬ ‫ﮐـﺴﺎﻥ ﮐــﻪ ﺟﻮﻳــﺎﯼ ﻧــﺎﻡ ﻭ ﻧـﺎﻥ ﺑﻮﺩﻧــﺪ ﺭﻭ ﺑــﻪ ﺻــﻮﻓﯽﮔـﺮﯼ ﻣــﯽﺁﻭﺭﺩﻧــﺪ ﻭ ﺩﺳــﺘﮕﺎﻫﯽ ﺑــﻪﺭﺍﻩ‬

‫ﻣــﯽﺍﻧﺪﺍﺧﺘﻨــﺪ ﻭ ﺑــﻪﻧــﺎﻥ ﻭ ﻧــﻮﺍ ﻣــﯽﺭﺳــﻴﺪﻧﺪ‪ .‬ﺻــﻮﻓﻴﺎﻥ ﺩﺭ ﺳــﺎﻳﮥ ﲪﺎﻳــﺖ ﺗﺮﮐــﺎﻥ‪ ‬ﺣــﺎﮐﻢ ﺑــﺮ‬

‫ﺍﻳــﺮﺍﻥ ﺧﺎﻧﻘﺎﻫﻬــﺎﺋﯽ‪ ١‬ﺩﺭ ﳘــﻪﺟــﺎ ﺩﺍﺋــﺮ ﮐﺮﺩﻧــﺪ ﮐــﻪ ﻣﺮﻳــﺪﺍﻥ ﺭﺍ ﺩﺭ ﺁ‪‬ــﺎ ﮔــﺮﺩ ﻣــﯽﺁﻭﺭﺩﻧــﺪ‪.‬‬

‫ﺧﺎﻧﻘﺎﻫﻬــﺎ ﺩﺭ ﺍﻳــﻦ ﺩﻭﺭﺍﻥ ﺟــﺎﯼ ﻣﻌﺎﺑــﺪ ﮐﻬ ـﻦﹺ ﺍﻗــﻮﺍﻡﹺ ﺳــﺎﻣﯽ ﺧﺎﻭﺭﻣﻴﺎﻧــﻪ ﻭ ﻣﺮﺍﮐــﺰ ﻣﻘــﺪﺱ‬ ‫ﺦ ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﺍﻳـﻦ ﺧﺎﻧﻘﺎﻫﻬـﺎ ﮐـﻪ ﻟﻘـﺐﹺ » ‪‬ﻭﻟ‪‬ـﯽ‪ ‬ﺍﷲ«‬ ‫ﺗﺮﮐﺎﻥ‪ ‬ﻧﻴﺎﭘﺮﺳﺖ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺷﻴ ﹺ‬

‫)ﳕﺎﻳﻨـﺪﮤ ﺗـﺎﻡﺍﻻﺧﺘﻴـﺎ ﹺﺭ ﺍﷲ(‪ ٢‬ﺑـﺮ ﺧـﻮﺩﺵ ‪‬ــﺎﺩﻩ ﺑـﻮﺩ‪ ،‬ﻳـﮏ ﻧﻴﻤـﻪﺧـﺪﺍ ﺷـﺒﻴﻪ ﺷــﺎﻫﺨﺪﺍﻳﺎﻥ‪‬‬

‫ﮐﻬﻦﹺ ﺩﻧﻴﺎﯼ ﺳﺎﻣﻴﺎﻥ‪ ‬ﺑﺎﺳﺘﺎﻥ ﺑﻮﺩ‪ ،‬ﮐﻪ ﺍﺩﻋﺎ ﻣﯽﮐﺮﺩ ﺩﺭ ﺧﻠﻘﺖ ﻭ ﻫـﺴﺘﯽ ﺩﺧـﻞ ﻭ ﺗـﺼﺮﻑ‬ ‫ﺩﺍﺭﺩ ﻭ ﺗﻴ ﹺﺮ ﺍﺯ ﮐﻤﺎﻥ ﺩﺭﺭﻓﺘﻪ ﺑﻪﻓﺮﻣﺎﻥ ﺍﻭ ﺍﺯ ﻫﻮﺍ ﺑﻪ ﮐﻤﺎﻥ ﺑﺎﺯﻣﯽﺁﻳﺪ‪:‬‬ ‫ﺍﻭﻟﻴـﺎ ﺩﺍﺭﻧـﺪ ﻗـﺪﺭﺕ ﺍﺯ ﺍﻟٰﻪ‬

‫ﺗﻴ ﹺﺮ ﺟ‪‬ﺴﺘﻪ ﺑﺎﺯﮔﺮﺩﺍﻧﻨﺪ ﹺﺯ ﺭﺍﻩ‬

‫ﺑــﻪﺳــﺒﺐ ﺟــﻼﻝ ﻭ ﺷــﮑﻮﻫﯽ ﮐــﻪ ﺷــﻴﻮﺥ ﺻــﻮﻓﻴﻪ ﺑــﺎ ﲪﺎﻳــﺖ ﻣــﺎﻟﯽﹺ ﺣﺎﮐﻤــﺎﻥ‪ ‬ﺗــﺮﮎ‬

‫ﺑﻪﺻﻮﺭﺕ ﺧﺎﻧﻘﺎﻩ ﺑﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﺳﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﺳﺎﺩﻩﺩﻻﻥ‪ ‬ﻣﺴﻠﻤﺎﻥﹾ ﺧﺎﻧﻘـﺎﻩﻧـﺸﻴﻨﺎﻥ ﺭﺍ‬

‫‪ 1‬ﺧﺎﻧﻘﺎﻩ ﺍﺯ ﻟﻔﻆ‪ ‬ﭘﺎﺭﺳﯽﹺ »ﺧﻮﺍﻥﮔﺎﻩ« ﺁﻣﺪﻩ ﺍﺳﺖ ﻳﻌﻨﯽ ﺳﻔﺮﻩﺧﺎﻧﮥ ﺧﻴﺮﺍﺗﯽ‪ .‬ﺍﻳﻦ ﻳﮏ ﺭﺳﻢ‬ ‫ﮐﻬﻦ ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩﻩ ﮐﻪ ﺯﻣﺎﻧﯽ ﻣﺎﻧﻮﻳﺎﻥ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﺯﻣﺎﻧﯽ ﻣﺰﺩﮐﻴﺎﻥ‪ ،‬ﻭ ﺑﻌﺪﻫﺎ ﺻﻮﻓﻴﺎﻥ ﺁﻥﺭﺍ‬ ‫ﺗﺒﺪﻳﻞ ﺑﻪﺩﺳﺘﮕﺎﻩ ﺷﺒﻪ‪ ‬ﺳﻠﻄﻨﺘﯽﹺ ﺧﻮﺩﺷﺎﻥ ﮐﺮﺩﻧﺪ‪.‬‬ ‫‪» 2‬ﻭ‪‬ﻟﯽ‪ «‬ﻣﻌﻨﺎﻳﺶ ﳘﺎﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺎﻻ ﻧﻮﺷﺘﻢ‪» .‬ﻭﻟﯽ‪ «‬ﳑﮑﻦ ﺍﺳﺖ ﮐﻪ ﺳﺮﭘﺮﺳﺖ ﻭ َ ﹶﻗﻴ‪‬ﻢ ﻭ‬ ‫ﳘﻪﮐﺎﺭﮤ ﻳﮏ ﮐﻬﺘﺮ ﺑﺎﺷﺪ؛ ﻭ ﳑﮑﻦ ﺍﺳﺖ ﮐﻪ ﳕﺎﻳﻨﺪﮤ ﺗﺎﻡ ﺍﻻﺧﺘﻴﺎ ﹺﺭ ﻳﮏ ﻓﺮﺩ‪ ‬ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩﺵ‬ ‫ﺑﺎﺷﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﺍﺳﺖ ﮐﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﷲ »ﻭﻟﯽ‪ «‬ﺍﺳﺖ؛ ﭘﻴﺎﻣﱪ ﻭﻟﯽ‪ ‬ﺍﺳﺖ؛ ﺣﺎﮐﻢ ﻭﻟﯽ‪‬‬ ‫ﺍﺳﺖ؛ ﭘﺴﺮ ﳑﮑﻦ ﺍﺳﺖ ﮐﻪ ﭘﻴﺶ ﻳﺎ ﭘﺲ ﺍﺯ ﻣﺮﮒ ﭘﺪﺭﺵ ﻭﻟﯽﹺ ﺍﻭ ﺑﺎﺷﺪ؛ ﻧﻮﮐﺮ ﻫﻢ ﳑﮑﻦ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺣﻴﺎﺕ ﺧﻮﺍﺟﻪﺍﺵ ﻭﻟﯽﹺ ﺧﻮﺍﺟﻪﺍﺵ ﺷﻮﺩ‪.‬‬

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‫‪۱۶‬‬ ‫ﺧﺪﺍﭘﺮﺳــﺘﺎﻧﯽ ﻋﺒــﺎﺩﺗﮕﺰﺍﺭ ﻣــﯽﭘﻨﺪﺍﺷــﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺍﺛــﺮ ﺗﻠﻘﻴﻨــﻬﺎﯼ ﺧــﻮﺩ ﺻــﻮﻓﻴﺎﻥ‪ ‬ﭘﺮﻣ ــﺪﻋﺎ‬ ‫ﮔﻤــﺎﻥ ﻣ ــﯽﮐﺮﺩﻧــﺪ ﮐ ــﻪ ﺁ‪‬ــﺎ ﺩﺳ ــﺘﯽ ﺩﺭ ﮐﺎﺋﻨ ــﺎﺕ ﺩﺍﺭﻧــﺪ ﻭ ﺍﮔ ــﺮ ﳏﺒﺘــﺸﺎﻥ ﺭﺍ ﺟﻠ ــﺐ ﮐﻨﻨ ــﺪ‬ ‫ﺳــﻌﺎﺩﺕ ﻧﺼﻴﺒــﺸﺎﻥ ﻣــﯽﺷــﻮﺩ؛ ﻭ ﺑــﺮ ﳘــﻴﻦ ﮔﻤــﺎﻥ ﻧــﺬﺭ ﻭ ﻧﻴﺎﺯﺷــﺎﻥ ﺭﺍ ﺑــﻪﺷــﮑﻞ ﻫــﺪﺍﻳﺎﯼ‬

‫ﻧﻘــﺪﯼ ﻭ ﺟﻨــﺴﯽ ﺑــﻪ ﺧﺎﻧﻘﺎﻫﻬــﺎ ﲢﻮﻳــﻞ ﻣــﯽﺩﺍﺩﻧــﺪ ﻭ ﺑــﺮﺁﻭﺭﺩﻩ ﺷــﺪﻥ‪ ‬ﺍﻣﻴﺪﻫﺎﻳــﺸﺎﻥ ﺭﺍ ﺍﺯ‬

‫ﺷ ــﻴﻮﺥ ﺧﺎﻧﻘﺎﻫﻬ ــﺎ ﻣ ــﯽﻃﻠﺒﻴﺪﻧ ــﺪ‪ .‬ﺍﺯ ﺍﻳ ــﻦﺟﻬ ــﺖ‪ ،‬ﻫ ــﺮ ﺧﺎﻧﻘ ــﺎﻩ ﳘ ــﻮﺍﺭﻩ ﺩﺍﺭﺍﯼ ﺛﺮﻭ‪ ‬ــﺎﯼ‬

‫ﮐﻼﻧـ ــﯽ ﺑـ ــﻮﺩ‪ .‬ﺑـ ــﺴﻴﺎﺭﯼ ﺍﺯ ﺯﻣـ ــﻴﻦﺩﺍﺭﺍﻥ‪ ‬ﺗـ ــﺮﮎ ﮐـ ــﻪ ﺍﻣﻼﮐـ ــﺸﺎﻥ ﭼﻴـ ــﺰﯼ ﺟـ ــﺰ ﺯﻣﻴﻨـ ــﻬﺎﯼ‬

‫ﻣـ ــﺼﺎﺩﺭﻩﺷـ ــﺪﮤ ﮐـ ــﺸﺎﻭﺭﺯﺍﻥ ﺍﻳﺮﺍﻧـ ــﯽ ﻧﺒـ ــﻮﺩ ﺯﻣﻴﻨـ ــﻬﺎﺋﯽ ﻭﻗـ ــﻒ ﺧﺎﻧﻘﺎﻫﻬـ ــﺎ ﻣـ ــﯽﮐﺮﺩﻧـ ــﺪ ﻭ‬

‫ﻼ ﺩﺭ ﺧـ ــﺪﻣﺖ ﺧﺎﻧﻘـ ــﺎﻩ ﻗـ ــﺮﺍﺭ‬ ‫ﮐـ ــﺸﺎﻭﺭﺯﺍﻧﯽ ﮐـ ــﻪ ﺭﻭﯼ ﺍﻳـ ــﻦ ﺯﻣﻴﻨـ ــﻬﺎ ﮐـ ــﺎﺭ ﻣـ ــﯽﮐﺮﺩﻧـ ــﺪ ﻋﻤ ــ ﹰ‬

‫ﻣــﯽﮔﺮﻓﺘﻨــﺪ ﻭ ﺣﺎﻟــﺖ ﺑﺮﺩﮔــﺎﻥ ﺷــﻴﻮﺥ ﺗــﺼﻮﻑ ﺭﺍ ﻣــﯽﻳﺎﻓﺘﻨــﺪ ﻭ ﺩﺭﺁﻣﺪﻫﺎﻳــﺸﺎﻥ ﺑــﻪ ﺧﺎﻧﻘــﺎﻩ‬

‫ﲢﻮﻳﻞ ﻣﯽﺷﺪ‪ .‬ﺍﻳﻦﮔﻮﻧﻪ‪ ،‬ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﺷﻴﻮﺥ ﺧﺎﻧﻘﺎﻫﻬﺎ ﻳﮏ ﻓﺌﻮﺩﺍﻝﹺ ﺑﻪﲤﺎﻡ ﻣﻌ ٰﻨـﯽ ﻭ ﺩﺭ‬

‫ﺯﻣـﺮﮤ ﻣﻼﮐــﻴﻦﹺ ﺑـﺰﺭﮒ ﻭ ﺛﺮﻭﲤﻨــﺪﺍﻥ ﻃـﺮﺍﺯ ﺍﻭﻝ ﺑــﻮﺩ ﻭ ﺻــﺪﻫﺎ ﻣﺮﻳـﺪ‪ ‬ﺷــﺒﻪﺑـﺮﺩﻩ ﺩﺍﺷــﺖ ﻭ ﺑــﺎ‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﲪﺎﻳﺖ ﺗﺮﮐﺎﻥ‪ ‬ﺣﺎﮐﻢ ﺍﺯ ﻋﻮﺍﻡﹺ ﺍﻭﻫﺎﻡﭘﺮﺳﺖﺷﺪﻩ ‪‬ﺮﻩﮐﺸﯽ ﻣﯽﮐﺮﺩ‪.‬‬

‫ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺍﺭﺩﺑﻴﻠﯽ‬ ‫ﻟﻘﺐ ﺻﻔﻮﻳﻪ ﺍﺯ ﻧﺎﻡ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳـﺖ‪ .‬ﺻـﻔﯽ ﺍﻟـﺪﻳﻦ ﺩﺭ ﺳـﺎﻝ ‪۶۳۱‬ﺥ‬ ‫ﺩﺭ ﻳﮏ ﺧﺎﻧﻮﺍﺩﮤ ﻧﺴﺒﺘ‪‬ﺎ ﻣﺮﻓﻪ‪ ‬ﺩﺍﺭﺍﯼ ﺍﺷﺮﺍﻓﻴﺖ‪ ‬ﺭﻭﺳﺘﺎﻳﯽ ﺩﺭ ﮐﻠﺨﻮﺭﺍﻥ ﺍﺯ ﺗﻮﺍﺑـﻊ ﺍﺭﺩﺑﻴـﻞ‬

‫ﺑﻪﺩﻧﻴﺎ ﺁﻣﺪ‪ .‬ﻧﺎﻡ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﻣﻌﻠﻮﻡ ﻣﯽﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺧـﺎﻧﻮﺍﺩﻩﺍﺵ ﻣﻘـﺎﻡ ﺍﺷـﺮﺍﻓﻴﺖ‪ ‬ﺩﻳﻨـﯽﹺ‬

‫ﻣ ــﻮﺭﻭﺛﯽ ﻭﺟ ــﻮﺩ ﺩﺍﺷ ــﺘﻪ ﺍﺳ ــﺖ؛ ﺯﻳ ــﺮﺍ ﭼﻨ ــﻴﻦ ﻧﺎﻣﻬ ــﺎﯼ ﭘﺮﻃﻤﻄﺮﺍﻗ ــﯽ ﺭﺍ ﺍﺷ ــﺮﺍﻑ‪ ‬ﺩﺍﺭﺍﯼ‬ ‫ﻣﻘﺎﻣﻬﺎﯼ ﺩﻳﻨﯽ ﺑﻪﭘﺴﺮﺍﻧﺸﺎﻥ ﻣﯽﺩﺍﺩﻧﺪ‪.‬‬

‫ﺑﺮ ﺳـﺮ ﺗﺒـﺎﺭ ﻭ ﻧـﮋﺍﺩ ﺻـﻔﯽ ﺍﻟـﺪﻳﻦ ﺩﺭﻣﻴـﺎﻥ ﺻـﺎﺣﺐﻧﻈـﺮﺍﻥ‪ ‬ﺗـﺎﺭﻳﺦ ﺻـﻔﻮﯼ ﺍﺧـﺘﻼﻑ‬

‫ﻫﺴﺖ‪ .‬ﮐﺴﺎﻧﯽ ﺑﻪﻋﻠﺖ‪ ‬ﺁﻧﮑﻪ ﺻﻔﺖ‪ ‬ﻳﮑﯽ ﺍﺯ ﻧﻴﺎﮐﺎﻥ‪ ‬ﺍﻭ »ﺯﺭﻳﻦﮐـﻼﻩ« ﺑـﻮﺩﻩ ﺍﻭ ﺭﺍ ﺍﺯ ﺗﺒـﺎﺭ‬

‫ﺍﻳﺮﺍﻧ ــﯽ ﭘﻨﺪﺍﺷ ــﺘﻪﺍﻧ ــﺪ؛ ﻭ ﻏﻔﻠ ــﺖ ﻭﺭﺯﻳ ــﺪﻩﺍﻧ ــﺪ ﮐ ــﻪ ﺧ ــﻮﺩ‪ ‬ﺻ ــﻔﺖ‪ ‬ﺯﺭﻳ ــﻦﮐ ــﻼﻩ ﻧ ــﺸﺎﻧﯽ ﺍﺯ‬

‫ﺍﺷــﺮﺍﻓﻴﺖ‪ ‬ﺩﻳﻨــﯽ ﻣــﯽﺩﻫــﺪ‪ .‬ﺗﻼﺷــﯽ ﮐــﻪ ﺳــﻴﺪ ﺍﲪــﺪ ﮐــﺴﺮﻭﯼ ﺑــﺮﺍﯼ ﺍﺛﺒــﺎﺕ ﺍﻳﺮﺍﻧــﯽﺗﺒــﺎﺭ‬ ‫ﺑــﻮﺩﻥ ﺷــﻴﺦ ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ ﺍﺭﺩﺑﻴﻠــﯽ ﺍﳒــﺎﻡ ﺩﺍﺩﻩ ﺍﺳــﺖ ﺑــﺎ ﺩﺍﺩﻩﻫــﺎﯼ ﺗــﺎﺭﻳﺨﯽ ﳘﺨــﻮﺍﻧﯽ‬

‫ﻧــﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ‪ ‬ﺩﻭﺭﺍﻥ ﻣﻐــﻮﻻﻥ ﲨﺎﻋ ـﺖ‪ ‬ﺑﺰﺭﮔــﯽ ﺍﺯ ﻋﺮ‪‬ــﺎﯼ ﭘﺎﺭﺳــﯽﺯﺑــﺎﻥ ﺷــﺪﻩ‬

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‫‪۱۷‬‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺳﺎﺑﻘﮥ ﺍﺳﮑﺎﻥ ﻗﺒﺎﻳﻞ ﻋﺮﺏ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪﺍﻭﺍﺧﺮ ﺧﻼﻓﺖ ﻋﺜﻤـﺎﻥ ﻭ‬ ‫ﺩﻭﺭﺍﻥ ﺧﻼﻓ ــﺖ ﺍﻣ ــﺎﻡ ﻋﻠ ــﯽ ﺑﺮﻣ ــﯽﮔ ــﺮﺩﺩ‪ .‬ﻋﺮ‪ ‬ــﺎ ﺩﻭ ﭘﺎﺩﮔ ــﺎﻥﺷ ــﻬﺮ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﺩﺍﻳ ــﺮ‬

‫ﮐﺮﺩﻧﺪ‪ ،‬ﻳﮑـﯽ ﻣ‪‬ﺮﺍﻏـﻪ‪ ١‬ﻭ ﺩﻳﮕـﺮﯼ ﺍﺭﺩﺑﻴـﻞ؛ ﻭ ﺩﻫﻬـﺎ ﻫـﺰﺍﺭ ﺧـﺎﻧﻮﺍﺭ ﻋـﺮﺏ ﺩﺭ ﺍﻳـﻦ ﺩﻭ ﺷـﻬﺮ‬

‫ﺟــﺎﮔﻴﺮ ﺷــﺪﻧﺪ‪ .‬ﻋﺮ‪‬ــﺎﯼ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﻋﻤﻮ ‪‬ﻣــﺎ ﺍﺯ ﻗﺒﺎﻳــﻞ ﻳﻤﻨــﯽﺗﺒــﺎﺭ‪ ،‬ﺑــﻪﻭﻳــﮋﻩ ﺍﺯ ﻃﻮﺍﻳ ـﻒ‪‬‬ ‫ﮐ‪‬ﻨــﺪﻩ ﻭ ﺑﻨــﯽﺑﮑــﺮ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﺷــﻌﺚ ﺍﺑــﻦ ﻗــﻴﺲ ﮐ‪‬ﻨــﺪﯼ )ﭘــﺪﺭﺯﻥ‪ ‬ﺍﻣــﺎﻡ ﺣــﺴﻦ( ﮐــﻪ ﺩﺭ ﺍﻭﺍﺧــﺮ‬

‫ﺧﻼﻓﺖ ﻋﺜﻤﺎﻥ ﻭ ﺩﻭﺭﺍﻥ ﺧﻼﻓـﺖ ﺍﻣـﺎﻡ ﻋﻠـﯽ ﺣﺎﮐﻤﻴـﺖ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺭﺍ ﺩﺍﺷـﺖ ﲨﺎﻋـﺎﺕ‬ ‫ﺑﺰﺭﮔﯽ ﺍﺯ ﻗﺒﻴﻠﮥ ﺧﻮﺩﺵ ﻭ ﺩﻳﮕﺮ ﻗﺒﺎﻳﻞ ﻳﻤﻨﯽ ﺑـﻪﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﮐﻮﭼﺎﻧـﺪ‪ .‬ﺗـﺼﻔﻴﻪﻫـﺎﺋﯽ ﮐـﻪ‬

‫ﺩﺭ ﺍﻧﻘـ ــﻼﺏ ﺍﺑﻮﻣـ ــﺴﻠﻢ ﺧﺮﺍﺳـ ــﺎﻧﯽ ﺩﺭ ﲞـ ــﺶ ﺑﺰﺭﮔـ ــﯽ ﺍﺯ ﺍﻳ ـ ـﺮﺍﻥ ﺍﺯ ﻋﺮ‪‬ـ ــﺎ ﺷـ ــﺪ ﺷـ ــﺎﻣﻞ‬ ‫ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﻧﮕﺮﺩﻳ ــﺪ‪ ،‬ﻭ ﮐﻠﻴ ــﮥ ﻋﺮ‪ ‬ــﺎﺋﯽ ﮐ ــﻪ ﺑ ــﻪﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﺁﻣ ــﺪﻩ ﺑﻮﺩﻧ ــﺪ ﳘﭽﻨ ــﺎﻥ ﺩﺭ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﺎﻧﺪﮔﺎﺭ ﺷﺪﻧﺪ‪ .‬ﳘﮥ ﻋﺮ‪‬ﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺗﺎ ﺳﺪﮤ ﺳـﻮﻡ ﻫﺠـﺮﯼ ﭘﺎﺭﺳـﯽﺯﺑـﺎﻥ‬

‫ﻭ ﺍﻳﺮﺍﻧــﯽ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ ٢.‬ﻣــﺬﻫﺐﹺ ﺳــﻨﺘﯽﹺ ﻣــﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﻣــﺬﻫﺐ ﺷــﺎﻓﻌﯽ ﺑــﻮﺩ‪ .‬ﺻــﻔﯽ‬

‫ﺍﻟــﺪﻳﻦ ﻣــﺬﻫﺐ ﺷــﺎﻓﻌﯽ ﺭﺍ ﺍﺯ ﭘــﺪﺭ ﻭ ﻧﻴﺎﮐــﺎﻧﺶ ﺑــﻪﺍﺭﺙ ﺑــﺮﺩﻩ ﺑــﻮﺩ‪ .‬ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺷــﻴﻌﮥ‬ ‫ﺍﺛﻨﺎﻋــﺸﺮﯼ ﻭﺟــﻮﺩ ﻧﺪﺍﺷــﺖ‪ .‬ﲨﺎﻋــﺎﺗﯽ ﺍﺯ ﺩﻳﻠﻤﻴﻬــﺎﯼ ﺷــﻴﻌﮥ ﺯﻳــﺪﯼ ﻧﻴــﺰ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ‬

‫ﻣــﯽﺯﻳــﺴﺘﻨﺪ ﮐــﻪ ﺩﺭ ﭘﺎﻳــﺎﻥ ﺳــﺪﮤ ﺳــﻮﻡ ﻭ ﺍﻭﺍﻳــﻞ ﺳــﺪﮤ ﭼﻬــﺎﺭﻡ ﻫﺠــﺮﯼ ﺑــﻪ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺭﻓﺘــﻪ‬ ‫ﺑﻮﺩﻧــﺪ ﻭ ﺩﺭ ﺁﻳﻨــﺪﻩ ﺁﺫﺭﺑﺎﻳﺠــﺎﻧﯽ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺗﺮﮐــﺎﻥ ﻗــﺮﻩ ﻗﻮﻳﻮﻧﻠــﻮ ﻧﻴــﺰ ﻭﻗﺘــﯽ ﺩﺭ ﺳــﺪﮤ‬

‫ﻫﻔــﺘﻢ ﻫﺠــﺮﯼ ﺩﺭ ﺟﺮﻳــﺎﻥ ﺧــﺰﺵ ﺑــﺰﺭﮒ ﲨﺎﻋــﺎﺕ ﺗــﺮﮎ ﺑــﻪﺩﺭﻭﻥ ﺍﻳــﺮﺍﻥ ﺩﺭ ﭘﺎﻳــﺎﻥ ﻣــﺴﻴ ﹺﺮ‬

‫ﻣﻬﺎﺟﺮﺗــﺸﺎﻥ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ ﻣﻐﻮﻟــﺴﺘﺎﻥ ﺑــﻪ ﴰــﺎﻝ ﺭﻭﺩ ﺍﺭﺱ )ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﴰــﺎﻟﯽ( ﺭﺳــﻴﺪﻩ‬

‫‪ 1‬ﻣﺮﺍﻏﻪ ﻳﮏ ﻧﺎﻡ ﺧﺎﻟﺼ‪‬ﺎ ﻋﺮﺑﯽ ﺍﺳﺖ ﺑﻪﻣﻌﻨﺎﯼ »ﮔﹶﺮﺩ‪‬ﻩﮔﺎﻩ‪ ‬ﺳﺘﻮﺭﺍﻥ«ﻳﻌﻨﯽ ﺯﻣﻴﻨﯽ ﮔ‪‬ﻠﻴﻦ ﮐﻪ‬ ‫ﺳﺘﻮﺭﺍﻥ ﺑﺮﺍﯼ ﺍﺳﺘﺮﺍﺣﺖ ﺩﺭ ﺁﻥ ﻏﻠﺖ ﻣﯽﺯﻧﻨﺪ‪.‬‬ ‫‪ 2‬ﳏﻤﺪ ﺍﺑﻦ ﺑﻌﻴﺚ ﮐﻪ ﺭﺋﻴﺲ ﻃﻮﺍﻳﻒ ﺑﻨﯽﺑﮑﺮ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩ ﺩﺭ ﺁﻏﺎﺯ ﺳﺪﮤ ﺳﻮﻡ ﻫﺠﺮﯼ‬ ‫ﺍﺯ ﺳﺨﻦﻭﺭﺍﻥ ﭘﺎﺭﺳﯽﺳ‪‬ﺮﺍ ﻭ ﻋﺮﺑﯽﺳ‪‬ﺮﺍ ﺑﻮﺩ‪ ،‬ﻭ ﺷﻌﺮﻫﺎﯼ ﺑﺴﻴﺎﺭﯼ ﺑﻪﭘﺎﺭﺳﯽ ﺳﺮﻭﺩﻩ ﺑﻮﺩ ﮐﻪ ﺩﺭ‬ ‫ﻋﺮﺍﻕ ﺷﻬﺮﺕ ﺩﺍﺷﺖ‪ .‬ﻃﱪﯼ ﺍﺯ ﺯﺑﺎﻥ ﻳﮑﯽ ﺍﺯ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻧﻮﺷﺘﻪ ﮐﻪ »ﲨﺎﻋﺘﯽ ﺍﺯ‬ ‫ﺑﺰﺭﮔﺎﻥ ﻣﺮﺍﻏﻪ ﺳﺮﻭﺩﻩﻫﺎﯼ ﭘﺎﺭﺳﯽ ﺍﺑﻦ ﺑﻌﻴﺚ ﺭﺍ ﺑﺮﺍﻳﻢ ﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺩﺭﺑﺎﺭﮤ ﺍﺩﺏ ﻭ‬ ‫ﺷﺠﺎﻋﺘﺶ ﺳﺨﻦ ﻣﯽﮔﻔﺘﻨﺪ« ]ﺗﺎﺭﻳﺦ ﻃﱪﯼ‪ .[۳۰۳ /۵ ،‬ﻣﺴﮑﻮﻳﻪ ﻧﻮﺷﺘﻪ ﮐﻪ ﳏﻤﺪ ﺍﺑﻦ‬ ‫ﺑﻌﻴﺚ ﺳﺮﻭﺩﻩﻫﺎﯼ ﺯﻳﺒﺎﻳﯽ ﺩﺭ ﻋﺮﺑﯽ ﻭ ﻓﺎﺭﺳﯽ ﺩﺍﺭﺩ ]ﲡﺎﺭﺏ ﺍﻻﻣﻢ‪.[۱۱۰ ،‬‬

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‫‪۱۸‬‬ ‫ﺟﺎﮔﻴﺮ ﺷﺪﻩ ﺳﭙﺲ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻧﺪ ﻣﺬﻫﺐ ﺷﻴﻌﻴﺎﻥ ﺯﻳﺪﯼ ﮔﺮﻓﺘﻨﺪ‪.‬‬ ‫ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺩﺭ ﮐـﻮﺩﮐﯽ ﺑـﻪ ﲢـﺼﻴﻞ ﭘﺮﺩﺍﺧﺘـﻪ ﺑـﺎ ﻗـﺮﺁﻥ ﻭ ﺳـﻨﺖ ﻭ ﻣﻘـﺪﻣﺎﺕ ﻋﻠـﻮﻡ‬ ‫ﺩﻳﻨﯽ ﺁﺷﻨﺎ ﺷـﺪ‪ .‬ﺍﻭ ﮐـﻪ ﺍﺯ ﺳـﻨﻴﻦﹺ ﻧﻮﺟـﻮﺍﻧﯽ ﻫـﻮﺍﯼ ﺷـﻴﺦ ﺷـﺪﻥ ﻭ ﻣﺮﻳـﺪﭘـﺮﻭﺭ ﺷـﺪﻥ ﺩﺭ ﺳـﺮ‬

‫ﺩﺍﺷــﺖ ﻧــﺰﺩ‪ ‬ﻳﮑــﯽ ﺍﺯ ﺧﺎﻧﻘﺎﻫــﺪﺍﺭﺍﻥ ﺑــﻪﻧــﺎﻡ ﺷــﻴﺦ ﻓــﺮﺝ ﺍﺭﺩﺑﻴﻠــﯽ ﻣﺮﻳــﺪ ﺷــﺪ ﻭ ﻣﻘــﺪﻣﺎﺕ‬ ‫ﻣﺮﻳﺪﭘﺮﻭﯼ ﺭﺍ ﻓﺮﺍﮔﺮﻓﺖ‪ .‬ﺳﭙﺲ ﺑﻪﻫﻮﺍﯼ ﻭﺻﻮﻝ ﺑـﻪﺁﻧﭽـﻪ ﮐـﻪ »ﻣﻘﺎﻣـﺎﺕ« ﻣـﯽﻧﺎﻣﻴﺪﻧـﺪ ﻭ‬ ‫ﺑـﺮﺍﯼ ﮐـﺴﺐ ﻧـﺎﻡ ﻭ ﺁﻭﺍﺯﻩ ﻭ ﺑـﻪﺭﺍﻩﺍﻓﮑﻨـﺪﻥ‪ ‬ﺩﺳـﺘﮕﺎﻩ‪ ‬ﺻـﻮﻓﻴﺎﻧﻪ‪ ،‬ﻳـﮏﭼﻨـﺪ ﺩﺭ ﮐـﻮﻩ ﺳـﺒﻼﻥ‬

‫ﺑـﻪﺍﻋﺘﮑــﺎﻑ ﻧﺸــﺴﺖ‪ .‬ﭼــﻮﻥ ﺩﺭ ﺍﻳﻨﺠــﺎ ﺁﻭﺍﺯﻩﺋـﯽ ﺣﺎﺻــﻞ ﻧﮑــﺮﺩ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺭﺍ ﺭﻫــﺎ ﮐــﺮﺩﻩ‬

‫ﺑ ــﻪﺷ ــﻴﺮﺍﺯ ﺭﻓ ــﺖ ﻭ ﺩﺭ ﺧﺎﻧﻘ ــﺎﻩ ﺷ ــﻴﺦ ﺍﺑﻮﻋﺒ ــﺪﺍﷲ ﺧﻔﻴ ــﻒ‪ ١‬ﻣﺎﻧ ــﺪﮔﺎﺭ ﺷ ــﺪ ﺗ ــﺎ ﺑ ــﻪ »ﺳ ــﻴﺮ ﻭ‬ ‫ﺳ‪‬ﻠﻮﮎ« ﭘﺮﺩﺍﺧﺘﻪ ﺑﻪﻣﻘﺎﻡ ﺑﺮﺳـﺪ‪ .‬ﺍﻭ ﳘﭽﻨـﻴﻦ ﻣـﺪﺗﯽ ﺩﺭ ﺷـﻴﺮﺍﺯ ﺑـﻪﺧـﺪﻣﺖ ﻳـﮏ ﺻـﻮﻓﯽ‬

‫ﭘﺮﺁﻭﺍﺯﮤ ﺩﻳﮕﺮ ﺑﻪﻧﺎﻡﹺ ﻣﻴـﺮ ﻋﺒـﺪﺍﷲ ﭘﺎﺭﺳـﯽ ﺩﺭﺁﻣـﺪ‪ .‬ﺩﺭ ﺍﻳـﻦ ﺧﺎﻧﻘﺎﻫﻬـﺎ ﺑـﻮﺩ ﮐـﻪ ﺍﻭ ﺑـﺎ ﻓﻨـﻮﻥ‬

‫ﻣﺮﻳﺪﭘﺮﻭﺭﯼ ﺁﺷﻨﺎ ﺷﺪ‪ .‬ﭘﺲ ﺍﺯ ﻃﯽ ﺑﺮﺧﯽ ﻣﺮﺍﺣﻞﹺ ﻣﻮﺳﻮﻡ ﺑﻪ »ﺳﻴﺮ ﻭ ﺳﻠﻮﮎ« ﺑﻪﺍﺭﺩﺑﻴﻞ‬

‫ﺑﺮﮔــﺸﺖ؛ ﻭﻟــﯽ ﻣﺘﻮﺟــﻪ ﺷــﺪ ﮐــﻪ ﻫﻨــﻮﺯ ﳕــﯽﺗﻮﺍﻧــﺪ ﺑــﺎ ﺷــﻴﺦﻫــﺎﯼ ﺑﺎﺳــﺎﺑﻘﻪﺗــﺮ ﺍﺯ ﺧــﻮﺩﺵ‬

‫ﺭﻗﺎﺑــﺖ ﮐــﺮﺩﻩ ﺑــﺮﺍﯼ ﺧــﻮﺩﺵ ﺩﺳــﺘﮕﺎﻩ ﺩﺍﺋــﺮ ﮐﻨــﺪ ﻭ ﻣﺮﻳــﺪ ﺑــﻪﺩﺳ ـﺖ ﺁﻭﺭﺩ‪ .‬ﻟــﺬﺍ ﺩﺭ ﺳــﺎﻝ‬ ‫‪۶۵۵‬ﺥ ﺑــﻪﮔــﻴﻼﻥ ﺭﻓــﺖ ﻭ ﺩﺭ ﺭﻭﺳــﺘﺎﯼ ﻫﻠﻴــﻪﮐــﺮﺍﻥ‪ ‬ﮔــﻴﻼﻥ ﺩﺭ ﺯﺍﻭﻳــﮥ ﺷــﻴﺦ ﺯﺍﻫــﺪ ﮔﻴﻼﻧــﯽ‬ ‫ﻣﻌﺘﮑـ ــﻒ ﺷـ ــﺪ‪ .‬ﺷـ ــﻴﺦ ﺯﺍﻫـ ــﺪ ﮐـ ــﻪ ﻣـ ــﻮﺭﺩ ﲪﺎﻳـ ــﺖ ﻏـ ــﺎﺯﺍﻥ ﺧـ ــﺎﻥ ﻣﻐـ ــﻮﻝ ﺑـ ــﻮﺩ ﻭ ﺑـ ــﻪﺳـ ــﺒﺐ‬

‫ﺑﺮﺧ ــﻮﺭﺩﺍﺭﯼ ﺍﺯ ﺑ ــﺬﻝ ﻭ ﲞﺸ ــﺸﻬﺎﯼ ﺍﻭ ﺿ ــﺮﻭﺭﺕ ﺗ ــﺴﻠﻴﻢ ﺷ ــﺪﻥ‪ ‬ﺍﻳﺮﺍﻧﻴ ــﺎﻥ ﺑ ــﻪ ﺣﺎﮐﻤﻴ ــﺖ‬

‫ﻣﻐــﻮﻻﻥ ﺭﺍ ﺗﺒﻠﻴــﻎ ﻣــﯽﮐــﺮﺩ‪ ،‬ﻣﺜــﻞ ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ ﺍﺯ ﻣــﺮﺩﻡﹺ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺷــﺎﻳﺪ ﺧﻮﻳــﺸﺎﻭﻧﺪ‬

‫ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ ﺑــﻮﺩ‪ ،‬ﻭ ﻣﺮﻳــﺪﺍﻥ ﺑــﺴﻴﺎﺭﯼ ﺩﺭ ﮔــﻴﻼﻥ ﻭ ﻣﺎﺯﻧــﺪﺭﺍﻥ ﻭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺩﺭ ﻣﻴــﺎﻥ‬ ‫ﺗﺮﮐﺎﻥ ﻭ ﺭﻭﺳﺘﺎﺋﻴﺎﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺩﺍﺷﺖ‪ .‬ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺑﻪﺯﻭﺩﯼ ﺗﻮﺟﻪ ﺷـﻴﺦ ﺯﺍﻫـﺪ ﺭﺍ ﺑـﻪﺧـﻮﺩ‬

‫ﺟﻠــﺐ ﮐــﺮﺩ ﻭ ﺗﻮﺍﻧــﺴﺖ ﮐــﻪ ﺑــﻪﻣﻘــﺎﻡ ﻣﺮﻳــﺪ ﺍﻭﻝ ﻭ ﳕﺎﻳﻨــﺪﮤ ﻭﻳــﮋﮤ ﺷــﻴﺦ ﺩﺳــﺖ ﻳﺎﺑــﺪ‪ .‬ﺷــﻴﺦ‬ ‫‪ .1‬ﺍﺑﻮﻋﺒﺪﺍﷲ ﺧﻔﻴﻒ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩﺵ »ﺷﻴﺦ ﺍﳌﺸﺎﻳﺦ ﭘﺎﺭﺱ« ﻧﺎﻣﻴﺪﻩ ﻣﯽﺷﺪ ﺩﺭ ﺁﺧﺮ‬ ‫ﺯﻣﺴﺘﺎﻥ ﺳﺎﻝ ‪۳۶۰‬ﺥ ﺩﺭ ﺳﻦ ﺑﺎﻻﯼ ‪ ۹۰‬ﺳﺎﻟﮕﯽ ﺩﺭ ﺷﻴﺮﺍﺯ ﺩﺭﮔﺬﺷﺘﻪ ﺑﻮﺩ ﻭ ﻃﺮﻳﻘﺖ ﺍﻭ ﺗﺎ ﺍﻳﻦ‬ ‫ﺯﻣﺎﻥ ﭘﺎﺑﺮﺟﺎ ﺑﻮﺩ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺻﻮﻓﻴﻪ ﺷﻴﻮﮤ ﺯﻫﺪ ﻭ ﺩﻧﻴﺎﮔﺮﻳﺰﯼﹺ ﺷﺒﻴﻪ ﻣﺎﻧﻮﻳﺎﻥ ﺩﺍﺷﺘﻨﺪ ﻭ‬ ‫ﻃﺮﻳﻘﺘﺸﺎﻥ ﺑﻪﺗﺄﺛﻴﺮ ﺍﺯ ﻣﺎﻧﻮﻳﺖ ﻭ ﻣﺴﻴﺤﻴﺖ‪ ‬ﺯﻫﺪﮔﺮﺍ ﻭ ﺩﻧﻴﺎﮔﺮﻳﺰ ﺷﮑﻞ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﮐﻪ ﺩﺍﺳﺘﺎﻥ‬ ‫ﺩﺭﺍﺯﯼ ﺩﺍﺭﺩ؛ ﻭ ﻫﻨﻮﺯ ﺯﻣﺎﻥ ﺩﺭﺍﺯﯼ ﻻﺯﻡ ﺑﻮﺩ ﺗﺎ ﺗﺼﻮﻑ ﭘﻴﺮﭘﺮﺳﺖ ﭘﻴﺪﺍ ﺷﻮﺩ‪.‬‬

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‫‪۱۹‬‬ ‫ﺑﻪﺳﺒﺐ ﻋﻼﻗﻪﺋﯽ ﮐﻪ ﺑﻪﺻﻔﯽ ﺍﻟﺪﻳﻦ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﺩﺧﺘﺮﺵ ﺭﺍ ﺑﻪﻋﻘـﺪ ﻧﮑـﺎﺡ ﺍﻭ ﺩﺭﺁﻭﺭﺩ‪ ،‬ﺍﻭ‬ ‫ﺭﺍ ﺧﻠﻴﻔﮥ ﺧﻮﻳﺶ ﮐﺮﺩ‪ ،‬ﻭ ﮔﻮﻳﺎ ﺩﺭ ﺍﻭﺍﺧﺮ ﻋﻤﺮﺵ ﻭﺻﻴﺖ ﮐﺮﺩ ﮐﻪ ﺻﻔﯽ ﺍﻟـﺪﻳﻦ ﺟﺎﻧـﺸﻴﻦ‬ ‫ﺍﻭ ﺷـﻮﺩ‪ .‬ﻋﻠــﺖ ﺍﻳــﻦ ﻭﺻــﻴﺖ ﻣﻌﻠــﻮﻡ ﻧﻴــﺴﺖ؛ ﻭ ﺷــﺎﻳﺪ ﺧــﻮﺩ‪ ‬ﺷــﻴﺦ ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ ﭘــﺲ ﺍﺯ ﺍﻭ‬

‫ﺍﻳﻦ ﺍﺩﻋﺎ ﺭﺍ ﮐﺮﺩﻩ ﺑﺎﺷﺪ‪.‬‬

‫ﺷﻴﺦ ﺯﺍﻫـﺪ ﺩﺭ ﺳـﺎﻝ ‪۶۷۹‬ﺥ ﺩﺭﮔﺬﺷـﺖ؛ ﻭ ﺻـﻔﯽ ﺍﻟـﺪﻳﻦ ﮐـﻪ ﺍﺯ ﺩﻳﺮﺑـﺎﺯ ﺑﺮﻧﺎﻣـﻪﻫـﺎﯼ‬

‫ﺑﻠﻨﺪﭘﺮﻭﺍﺯﺍﻧــﻪ ﺩﺭ ﺳــﺮ ﺩﺍﺷــﺖ‪ ،‬ﺑــﯽﺩﺭﻧــﮓ ﺑــﻪ ﺍﺭﺩﺑﻴــﻞ ﺭﻓــﺖ ﻭ ﺑــﻪﻋﻨــﻮﺍﻥ ﺷــﻴﺦ ﻃﺮﻳﻘــﺖ‬ ‫ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﺧﺎﻧﻘﺎﻫﯽ ﺑﺮﭘﺎ ﮐﺮﺩ ﻭ ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦ ﺯﺍﻫﺪ ﺭﺍ ﭘﻴﺮﺍﻣـﻮﻥ ﺧـﻮﺩﺵ ﮔـﺮﺩ ﺁﻭﺭﺩ‪.‬‬

‫ﺍﻭ ﮐﻪ ﻳﮏ ﺷﻴﺦ ﺷﺎﻓﻌﯽ ﻣﺬﻫﺐ ﺑﻮﺩ‪ ،‬ﳘﭽﻮﻥ ﺷﻴﺦ ﺯﺍﻫﺪ ﺑﻪ ﺗﺒﻠﻴﻎ ﺍﺣﮑﺎﻡ ﺷـﺮﻋﯽ ﻭ ﺍﻣـﺮ‬

‫ﻣﻌــﺮﻭﻑ ﻭ ‪‬ــﯽ ﻣﻨﮑــﺮ ﻣــﺸﻐﻮﻝ ﺷــﺪ ﻭ ﺑــﻪ ﻧــﺸﺮ ﺯﻫــﺪ ﻭ ﻋﺒــﺎﺩﺕ ﳘــﺖ ﮔﻤﺎﺷــﺖ‪ ،‬ﺗــﺎ ﺍﺯ ﺍﻳــﻦ‬ ‫ﻃﺮﻳــﻖ ﺑﺘﻮﺍﻧــﺪ ﴰــﺎﺭ ﻫﺮﭼــﻪ ﺑﻴــﺸﺘﺮﯼ ﺍﺯ ﻋــﻮﺍﻡ ﺩﻳــﻦﺑــﺎﻭﺭ ﺭﺍ ﭘﻴﺮﺍﻣــﻮﻥ ﺧــﻮﻳﺶ ﮔــﺮﺩ ﺁﻭﺭ‪‬ﺩ‪.‬‬

‫ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺑﻪﲰﺎﻉ ﻋﻼﻗﻪ ﺩﺍﺷـﺖ‪ ،‬ﻭ ﺁﻥﺭﺍ ﺩﺭ ﺧﺎﻧﻘـﺎﻩ ﺧـﻮﻳﺶ ﻣﺮﺳـﻮﻡ ﳕـﻮﺩﻩ ﺩﺭ‬

‫ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺩ‪ ،‬ﺗــﺎ ﺑ ــﻪﻭﺳــﻴﻠﮥ ﺁﻥ ﺑﺘﻮﺍﻧــﺪ ﺟﻮﺍﻧ ــﺎﻥ‪ ‬ﺩﻳــﻦﺑــﺎﻭﺭ ﻭﻟ ــﯽ ﻋﻼﻗــﻪﻣﻨــﺪ ﺑ ــﻪ‬ ‫ﺷﺎﺩﺯﻳﺴﱳ ﺭﺍ ﺑﻪ ﺧﺎﻧﻘﺎﻩ ﺧﻮﻳﺶ ﺑﮑﺸﺎﻧﺪ ﻭ ﺑﺮ ﴰﺎﺭ ﻣﺮﻳﺪﺍﻧﺶ ﺑﻴﻔﺰﺍﻳﺪ‪.‬‬

‫‪١‬‬

‫ﲰــﺎﻉ ﺩﺭ ﻟﻐــﺖ ﺑــﻪﻣﻌﻨــﺎﯼ ﺷــﻨﻴﺪﻥ ﺍﺳــﺖ‪ ،‬ﻭ ﺩﺭ ﺗــﺼﻮﻑ‪ ‬ﻣﻔﻬــﻮﻡ ﺧﺎﺻــﯽ ﺩﺍﺭﺩ ﮐــﻪ‬

‫ﺳــﺎ ﺍﺯﺁﻥ‪ ‬ﺭﻧــﺪﺍﻥ ﺑــﻮﺩ ﮐــﻪ‬ ‫ﻣــﯽﺗــﻮﺍﻥ ﺁﻥﺭﺍ »ﺷﺎﺩﺯﻳــﺴﺘﯽ« ﻣﻌﻨــﺎ ﮐــﺮﺩ‪ .‬ﺍﻳــﻦ ﺷﺎﺩﺯﻳــﺴﺘﯽ ﺍﺳﺎ ‪‬‬

‫ﺑﻌﺪﻫﺎ ﺑﻪﻧﻮﻋﯽ ﻭﺍﺭﺩ ﺟﺮﻳﺎﻥ ﺻﻮﻓﻴﻪ ﺷـﺪﻩ ﺑـﻮﺩ‪ .‬ﻳـﮏ ﺷـﺎﺧﻪ ﺍﺯ ﺻـﻮﻓﻴﺎﻥ ﻋﻘﻴـﺪﻩ ﺩﺍﺷـﺘﻨﺪ‬ ‫ﮐﻪ ﻭﻗﺘﯽ ﺍﻧﺴﺎﻥ ﺩﺭ ﺫﮐﺮ ﺧﺪﺍ ﻣ‪‬ﺴﺘ‪‬ﻐﺮ‪‬ﻕ ﻣـﯽﺷـﻮﺩ ﺭﻭﺣـﺶ ﺑـﻪ ﻣﻌﺒـﻮﺩ ﻣـﯽﭘﻴﻮﻧـﺪﺩ ﻭ ﺣـﺎﻟﺘﯽ‬

‫ﺍﺯ ﻭﺟﺪ ﻭ ﺳﺮﻭﺭ ﺑﻪ ﺍﻭ ﺩﺳﺖ ﻣﯽﺩﻫﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﺴﺘﯽ ﻭ ﺭﻗـﺺ ﻭ ﭘـﺎﻳﮑﻮﺑﯽ ﻭ ﻏﺰﳋـﻮﺍﻧﯽ‬

‫ﻭﺍﻣـﯽﺩﺍﺭﺩ‪ .‬ﺍﻳـﻦ ﻃﺮﻳﻘـﺖ ﺭﺍ ﺻـﻮﻓﻴﺎﻧﯽ ﺍ ّﺗ‪‬ﺨـﺎﺫ ﮐــﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﭘـﺲ ﺍﺯ ﻃـﯽ ﻣﺮﺍﺣﻠــﯽ ﺍﺯ‬

‫ﺯﻫــﺪ ﺧــﺸﮏ ﻭ ﺭﻧــﺞﮐــﺸﯽ ﻭ ﳏﺮﻭﻣﻴــﺖﭼــﺸﯽﹺ ﻧﺎﺷــﯽ ﺍﺯ ﺭﻭﺯﻩﺩﺍﺭﯼ ﻭ ﺷــﺐﺯﻧــﺪﻩﺩﺍﺭﯼ ﻭ‬

‫‪ 1‬ﺑﺮﺍﯼﺷﺮﺡ ﺯﻧﺪﮔﯽ ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺍﺭﺩﺑﻴﻠﯽ‪ ،‬ﺑﻨﮕﺮﻳﺪ‪ :‬ﺍﻟﻒ( ﺍﺑﻦ ﺑﺰﺍﺭ ﺍﺭﺩﺑﻴﻠﯽ‪ ،‬ﺻﻔﻮﻩ‬ ‫ﺍﻟﺼﻔﺎ‪ ،‬ﺗﺼﺤﻴﺢ ﻏﻼﻣﺮﺿﺎ ﻃﺒﺎﻃﺒﺎﺋﯽ ﳎﺪ؛ ﺏ( ﺍﲪﺪ ﮐﺴﺮﻭﯼ‪ ،‬ﺷﻴﺦ ﺻﻔﯽ ﻭ ﺗﺒﺎﺭﺵ ‬ ‫ﺩﺭ‪ :‬ﮐﺎﺭﻭﻧﺪ ﮐﺴﺮﻭﯼ‪ ،‬ﮔﺮﺩﺁﻭﺭﻧﺪﻩ ﻳﺤﻴﯽ ﺫﮐﺎﺀ(‪ .‬ﻧﻴﺰ‪ ،‬ﺑﻨﮕﺮ‪ :‬ﻣﻨﻮﭼﻬﺮ ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ،‬ﺷﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺍﻭﻝ )ﺷﺮﮐﺖ ﺳﻬﺎﻣﯽ ﺍﻧﺘﺸﺎﺭ‪ ،‬ﺮﺍﻥ(‪ :‬ﺹﺹ ‪.۱۲۴ ۱۱۵‬‬

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‫‪www.IrPDF.com‬‬

‫‪۲۰‬‬ ‫ﳕـﺎﺯﮔﺰﺍﺭﯼ ﻭ ﻋﺒﺎﺩ‪‬ـﺎﯼ ﺧـﺴﺘﻪﮐﻨﻨـﺪﻩ‪ ،‬ﺑـﻪ ﻳﮑﺒـﺎﺭﻩ ﻣﺘﻮﺟـﻪ ﺑـﯽﺧﺎﺻـﻴﺖ ﺑـﻮﺩﻥ‪ ‬ﺭﺍﻩ ﺧـﻮﺩ‬ ‫ﺷﺪﻩ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﺑﺮﮔﺸﺘﻪ ﺷﻴﻮﮤ ﺷﺎﺩﺯﻳﺴﺘﯽ ﻭ ﺑﯽﺗﻮﺟﻬﯽ ﺑﻪ ﺯﻫﺪ ﺷﺮﻋﯽ ﺭﺍ ﺩﺭﭘﻴﺶ ﮔﺮﻓﺘﻪ‬ ‫ﻭ ﺑــﻪ »ﺭﻧــﺪﯼ« ﺭﺳــﻴﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺑﺮﺧــﯽ ﺻــﻮﻓﻴﺎﻥ ﮐــﻪ ﺍﻫــﻞ ﺩﻧﻴــﺎ ﻭ ﺧﻮﺷــﯽ ﻭ ﮐــﺎﻣﮕﻴﺮﯼ ﺍﺯ‬

‫ﻧﻌﻤﺘﻬﺎﯼ ﺩﻧﻴﺎﻳﯽ ﺑﻮﺩﻧﺪ ﺍﺯ ﳘﮥ ﺁﻧﭽﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺭﻧﺪﯼ ﺑـﻮﺩ ﺭﻗـﺺ ﻭ ﲰـﺎﻉ ﺭﺍ ﮔﺮﻓﺘﻨـﺪ ﻭ‬

‫ﻭﺍﺭﺩ ﺧﺎﻧﻘﺎﻫﻬــﺎ ﮐﺮﺩﻧــﺪ؛ ﻭﻟــﯽ ﺷــﻴﻮﮤ ﺯﻧــﺪﮔﯽ ﻧــﺰﺩ ﺁ‪‬ــﺎ ﺧــﻼﻑ ﺷــﻴﻮﮤ ﺭﻧــﺪﺍﻥ ﺑــﻮﺩ؛ ﺯﻳــﺮﺍ‬ ‫ﺭﻧــﺪﺍﻥ ﺩﺭ ﺧــﺪﻣﺖ ﺳــﻌﺎﺩﺕ ﺍﻧــﺴﺎ‪‬ﺎ ﻭ ﺑــﺎﻻ ﺑــﺮﺩﻥ‪ ‬ﻣﻌﺮﻓـﺖ‪ ‬ﺑــﺸﺮﯼ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺻــﻮﻓﻴﺎﻥ ﺩﺭ‬ ‫ﮐﺎ ﹺﺭ ‪‬ﺮﻩﮐﺸﯽﹺ ﺑﯽﺭﲪﺎﻧﻪ ﺍﺯ ﺍﻧﺴﺎ‪‬ﺎﯼ ﻓﺮﻳﺐﺧﻮﺭﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺭﻧـﺪ ﮐـﺴﯽ ﺑـﻮﺩ ﮐــﻪ ﻣـﯽﮔﻔـﺖ ﺑﺎﻳـﺪ ﺁﺯﺍﺩﻩ ﻭ ﺷــﺎﺩ ﺯﻳـﺴﺖ ﻭ ﺑـﺮﺍﯼ ﺁﺯﺍﺩﮔـﯽ ﻭ ﺷــﺎﺩﯼ‬

‫ﳘﮥ ﺍﻧـﺴﺎ‪‬ﺎ ﮐﻮﺷـﻴﺪ‪ .‬ﺍﻳـﻦ ﺟﺮﻳـﺎﻥ ﻓﮑـﺮﯼ ﮐـﻪ ﳕـﻮﺩﺵ ﺩﺭ ﺗﺄﻟﻴﻔـﺎﺕ »ﺍ‪‬ﺧـﻮﺍﻥﹸ ﺍﻟـﺼ‪‬ﻔﺎﺀ« ﻭ‬ ‫ﺳﺮﻭﺩﻩﻫﺎﯼ ﺧﻴﺎﻡ ﻭ ﻋﺮﺍﻗﯽ ﻭ ﺣﺎﻓﻆ ﻭ ﺩﻳﻮﺍﻥ ﴰﺲ‪ ،‬ﻭ ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎﯼ ﺳـﻬﺮﻭﺭﺩﯼ ﺩﻳـﺪﻩ‬

‫ﻣﯽﺷﻮﺩ‪ ،‬ﺭﻳﺸﻪ ﺩﺭ ﻓﺮﻫﻨﮓ ﺑﺎﺳﺘﺎﻧﯽ ﺍﻳﺮﺍﻥ ﺩﺍﺭﺩ ﻭ ﺩﺍﺳﺘﺎﻧﺶ ﺩﺭﺍﺯ ﺍﺳﺖ‪.‬‬

‫ﻣﻮﻟﻮﯼ )ﺟﻼﻝﺍﻟﺪﻳﻦ ﺑﻠﺨﯽ( ﭘﺲ ﺍﺯ ﻣﻼﻗﺎﺕ ﺑﺎ ﻳﮑﯽ ﺍﺯ ﺭﻧـﺪﺍﻥ ﮐـﻪ ﻣـﺎ ﺍﻭ ﺭﺍ ﺑـﻪﻧـﺎﻡ‬

‫»ﴰــﺲ ﺗﱪﻳــﺰﯼ« ﻣــﯽﺷﻨﺎﺳــﻴﻢ )ﻳــﮏ ﺍﻳﺮﺍﻧــﯽ ﳎﻬــﻮﻝ ﺍﳍﻮﻳــﻪ ﮐــﻪ ﻣــﺎ ﺩﺭﺑــﺎﺭﻩﺍﺵ ﻫــﻴﭻ‬ ‫ﳕﯽﺩﺍﻧﻴﻢ ﺟﺰ ﭼﻨﺪﺗﺎ ﺍﻓـﺴﺎﻧﻪ( ﺑـﻪ ﺷﺎﺩﺯﻳـﺴﺘﯽ ﺭﻭﯼ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺑـﺎ ﻣﺮﻳـﺪﺍﻧﺶ ﺩﺭ ﺧﺎﻧﻘـﺎﻩ ﺑـﻪ‬ ‫ﺁﻭﺍﺯ ﺩﻑ ﻭ ﻧﺎﯼ ﻏﺰﻝ ﻣﯽﺧﻮﺍﻧﺪ ﻭ ﺩﺳـﺖﺍﻓـﺸﺎﻧﯽ ﻭ ﭘـﺎﻳﮑﻮﺑﯽ ﻣـﯽﮐـﺮﺩ‪ .‬ﻏﺰﳍـﺎﯼ ﺩﻳـﻮﺍﻥ‬

‫ﻣﻮﻟــﻮﯼ ﮐــﻪ ﻧــﺎﻡ ﴰــﺲ ﺭﺍ ﺑــﺮ ﺳــﺮ ﺩﺍﺭﺩ ﺗﻮﻟﻴــﺪ ﺍﻳــﻦ ﺩﻭﺭﻩ ﺍﺯ ﺯﻧــﺪﮔﯽ ﻣﻮﻟــﻮﯼ ﺍﺳــﺖ‪ .‬ﺍﻭ ﺩﺭ‬ ‫ﻣﺜﻨﻮﯼ )ﺩﻓﺘﺮ ‪ (۴‬ﺩﺭ ﻭﺻﻒ ﲰﺎﻉ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪:‬‬ ‫ﺑﺎﻧــﮓﮔﺮﺩﺷــﻬﺎﯼﭼﺮﺧــﺴﺖﺍﻳﻨﮑــﻪﺧﻠــﻖ‬

‫ﻣ ـ ــﯽﺳ‪ ‬ـ ــﺮﺍﻳﻨﺪﺵ ﺑ ـ ــﻪ ﻃﻨﺒ ـ ــﻮﺭ ﻭ ﺑ ـ ــﻪ ﺣﻠ ـ ــﻖ‬

‫ﻣ ـ ـ ــﺎ ﳘ ـ ـ ــﻪ ﺍﺟ ـ ـ ــﺰﺍﯼ ﻋ ـ ـ ــﺎﱂ ﺑ ـ ـ ــﻮﺩﻩ ﺍﻳ ـ ـ ــﻢ‬

‫ﺩﺭ ‪ ‬ـ ـ ـ ــﺸﺖ ﺁﻥ ﳊﻨ ـ ـ ـ ــﻬﺎ ﺑ ـ ـ ـ ــﺸﻨﻴﺪﻩ ﺍﻳ ـ ـ ـ ــﻢ‬

‫ﭘ ـ ـ ــﺲ ﻏ ـ ـ ــﺬﺍﯼ ﻋﺎﺷ ـ ـ ــﻘﺎﻥ ﺁﻣ ـ ـ ــﺪ ﲰ ـ ـ ــﺎﻉ‬

‫ﮐـ ـ ـ ــﺎﻧ ـ ـ ـ ــﺪﺭ ﺍﻭ ﺑﺎﺷ ـ ـ ـ ــﺪ ﺧﻴ ـ ـ ـ ــﺎﻝ ﺍﺟﺘﻤ ـ ـ ـ ــﺎﻉ‬

‫ﻗ ـ ـ ـ ـ ـ ـﻮ‪‬ﺗﯽ ﮔﻴـ ـ ـ ـ ـ ــﺮﺩ ﺧﻴـ ـ ـ ـ ـ ــﺎﻻﺕ ﺿـ ـ ـ ـ ـ ــﻤﻴﺮ‬

‫ﺑﻠﮑــﻪ ﺻــﻮﺭﺕ ﮔــﺮﺩﺩ ﺍﺯ ﺑــﺎﻧــﮓ ﻭ ﺻ ــﻔﻴﺮ‬

‫ﻣـ ـ ـ ــﺆﻣﻨـ ـ ـ ــﺎﻥ ﮔـ ـ ـ ــﻮﻳﻨـ ـ ـ ــﺪ ﮐﺂﺛـ ـ ـ ــﺎﺭ ‪‬ـ ـ ـ ــﺸﺖ‬

‫ﮔــﺮﭼ ــﻪ ﺑ ــﺮﻣ ــﺎ ﺭﻳﺨ ــﺖ ﺯﺁﺏ ﻭﮔ ــﻞ ﺷ ــﮑﯽ‬

‫ﻧﻐـ ـ ـ ـ ــﺰ ﮔـ ـ ـ ـ ــﺮﺩﺍﻧﻴـ ـ ـ ـ ــﺪ ﻫـ ـ ـ ـ ــﺮ ﺁﻭﺍ ﹺﺯ ﺯﺷـ ـ ـ ـ ــﺖ‬

‫ﻳ ـ ـ ـ ــﺎﺩﻣ ـ ـ ـ ــﺎﻥ ﻣﺎﻧ ـ ـ ـ ــﺪﻩ ﺍﺯ ﺁ‪ ‬ـ ـ ـ ــﺎ ﭼﻴﺰﮐ ـ ـ ـ ــﯽ‬

‫ﻣﻮﻟﻮﯼ ﺩﺭ ﺍﻳﻨﺠﺎ ﺗﺼﺮﻳﺢ ﺩﺍﺭﺩ ﮐﻪ ﻣﻮﺳﻴﻘﯽ ﻭ ﺳﺮﻭﺩ ﺍﻧـﺴﺎﻥ ﺭﺍ ﺑـﻪﻳـﺎﺩ ﻧﻈـﻢ ﻣﻮﺟـﻮﺩ‬

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‫‪www.IrPDF.com‬‬

‫‪۲۱‬‬ ‫ﺩﺭ ﮐﻞ ﻃﺒﻴﻌﺖ ﻭ ﺑﻪﻳﺎﺩ ﻟﺬﺍﺕ ‪‬ﺸﺘﯽ ﻣﯽﺍﻧﺪﺍﺯﺩ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺷﻌﻒ ﻭ ﺷﻮﺭ ﺑﺮﺩﻩ ﺑﻪ ﺭﻗـﺺ‬ ‫ﻭ ﺟﻨﺒﺶ ﻭ ﭼﺮﺧﻴﺪﻥ ﺩﺭ ﻣﯽﺁﻭﺭﺩ ﻭ ﺑﺎ ﮐـﻞ ﻃﺒﻴﻌـﺖ ﭘﻴﻮﻧـﺪ ﻣـﯽﺩﻫـﺪ‪ .‬ﺍﻳـﻦ ﻋﻘﻴـﺪﻩ ﺧـﺎﺹ‬ ‫ﺭﻧﺪﺍﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩﻩ ﻭ ﺭﻳـﺸﻪﺋـﯽ ﮊﺭﻑ ﺩﺭ ﻓﺮﻫﻨـﮓ ﺑﺎﺳـﺘﺎﻧﯽ ﺍﻳـﺮﺍﻥ ﺩﺍﺭﺩ ﮐـﻪ ﺍﺳﺎﺳـﺶ ﺭﺍ‬ ‫ﺷﺎﺩﺯﻳ ــﺴﺘﯽ ﻭ ﺷ ــﺎﺩﮐﺮﺩﻥ‪ ‬ﺍﻧ ــﺴﺎ‪‬ﺎ ﺗ ــﺸﮑﻴﻞ ﻣ ــﯽﺩﺍﺩﻩ )ﺩﺭ ﺩﻭﺭﺍﻥ ﻫﺨﺎﻣﻨ ــﺸﯽ ﺑﺮﺧ ــﯽ ﺍﺯ‬ ‫ﺍﻧﺪﻳــﺸﻤﻨﺪﺍﻥ‪ ‬ﻳﻮﻧــﺎﻧﯽ ﻧﻴ ــﺰ ﮐﻮﺷــﻴﺪﻧﺪ ﮐ ــﻪ ﺁﻥﺭﺍ ﺩﺭ ﻣﻴــﺎﻥ ﻳﻮﻧﺎﻧﻴــﺎﻥ ﺗ ــﺮﻭﻳﺞ ﮐﻨﻨــﺪ(‪ .‬ﺍﻳ ــﻦ‬

‫ﻋﻘﻴﺪﮤ ﺷﺎﺩﺯﻳﺴﺘﯽ ﺍﺯ ﺭﺍﻩ ﴰـﺲ ﺑـﻪ ﻣﻮﻟـﻮﯼ ﺳـﺮﺍﻳﺖ ﮐـﺮﺩﻩ ﺑـﻮﺩﻩ ﻭﻟـﯽ ﻣﻮﻟـﻮﯼ ﺩﺭ ﺍﻭﺍﺧـﺮ‬ ‫ﻋﻤــﺮﺵ ﺁﻥﺭﺍ ﺭﻫــﺎ ﮐــﺮﺩ‪ ،‬ﻭ ﺩﺍﺳــﺘﺎﻧﺶ ﺩﺭﺍﺯ ﺍﺳــﺖ‪ .‬ﺳــﺮﮔﺮﺩﺍﻧﯽ ﻣﻮﻟــﻮﯼ ﺩﺭ ﻣﻴــﺎﻥ ﻋﺮﻓــﺎﻥ‬

‫ﺍﻳﺮﺍﻧــﯽ ﻭ ﻓﻘﺎﻫــﺖ ﻣــﻮﺭﻭﺛﯽ ﻭ ﺗــﺼﻮﻑ ﺳــﺪﮤ ﻫﻔــﺘﻢ ﻫﺠــﺮﯼ ﺩﺭ ﺩﻓﺘﺮﻫــﺎﯼ ﻣﺜﻨــﻮﯼ ﻣﻌﻨــﻮﯼ‬ ‫ﺑﻪﮔﻮﻧﮥ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻨﯽ ﲡﻠﯽ ﻳﺎﻓﺘﻪ ﻭ ﻣﻮﻻﻧﺎﯼ ﻣﺜﻨﻮﯼ ﺭﺍ ﺳﻪ ﺷﺨﺼﻴﺘﯽ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺤﻘﱠـﻖ‬ ‫ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﮐﻪ ﲰﺎﻉ ﺍﺯ ﭼﻪ ﻭﻗﺖ ﻭﺍﺭﺩ ﺭﺳﻮﻡ ﺻﻮﻓﻴﺎﻥ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺁﻧﭽﻪ ﻣ‪ ‬‬

‫ﺍﺳﺖ ﺁﻧﮑـﻪ ﺩﺭ ﺳـﺪﮤ ﻫﻔـﺘﻢ ﻫﺠـﺮﯼ ﲰـﺎﻉ ﺩﺭ ﲞـﺸﯽ ﺍﺯ ﺧﺎﻧﻘﺎﻫﻬـﺎﯼ ﺍﻳـﺮﺍﻥ ﺭﻭﺍﺝ ﺩﺍﺷـﺘﻪ‬ ‫ﻼﺟ ــﯽ« ﻭ »ﺑﺎﻳﺰﻳ ــﺪﯼ«‬ ‫ﺣ ﹼ‬ ‫ﺍﺳ ــﺖ‪ .‬ﲰ ــﺎﻉ ﺍﮔ ــﺮ ﺑ ــﺮﺍﯼ ﺻ ــﻮﻓﻴﺎﻧﯽ ﮐ ــﻪ ﺍﻧ ــﺪﮐﯽ ﺑ ــﻪ ﻋﺮﻓ ــﺎﻥ‪ » ‬‬ ‫ﻧﺰﺩﻳﮏ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻧﻮﻋﯽ ﻣﺮﺍﺳﻢ ﺭﻭﺣﺎﻧﯽ ﭘﻨﺪﺍﺷﺘﻪ ﻣﯽﺷﺪ‪ ،‬ﺑﺮﺍﯼ ﺻﻮﻓﻴﺎﻧﯽ ﮐﻪ ﺑﺮﺍﯼ‬ ‫ﮐـﺴﺐ ﻗـﺪﺭﺕ ﻭ ﺛـﺮﻭﺕ ﻭ ﺟـﺎﻩ ﻭ ﻧـﺎﻡ‪ ‬ﺧﺎﻧﻘـﺎﻩ ﺑﺮﭘـﺎ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭﺳـﻴﻠﻪﺋـﯽ ﺑـﺮﺍﯼ ﺟـﺬﺏ‬

‫ﺟﻮﺍﻧـﺎﻥ ﺑــﯽﮐــﺎﺭﻩ ﻭ ﺟﻮﻳــﺎﯼ ‪‬ــﺸﺖ ﺑــﻪ ﺳــﻠﮏ ﻣﺮﻳـﺪﺍﻥ ﺧﺎﻧﻘــﺎﻩ ﺑــﻮﺩ ﺗــﺎ ﺑــﻪ ﺍﻳــﻦ ﻭﺳــﻴﻠﻪ ﺑــﺮ‬ ‫ﺗﻌﺪﺍﺩ ﻣﺮﻳﺪﺍﻥ ﻭ ﺍﳘﻴﺖ‪ ‬ﺧﺎﻧﻘﺎﻩ ﺑﻴﻔﺰﺍﻳﻨﺪ‪ .‬ﺩﺍﺳﺘﺎﻥ ﻳﮏ ﻣﻮﺭﺩ ﺍﺯ ﲰﺎﻉ ﺭﺍ ﮐﻪ ﺩﺭ ﻣﺜﻨﻮﯼ‬

‫ﻣﻮﻟﻮﯼ ﺁﻣﺪﻩ ﺍﺳﺖ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﺯﻣﯽﻧﻮﻳﺴﻢ‪:‬‬ ‫ﺻـ ـ ــﻮﻓﯽﺋـ ـ ــﯽ ﺩﺭ ﺧـ ـ ــﺎﻧﻘ ـ ـ ـﺎﻩ ﺍﺯ ﺭﻩ ﺭﺳـ ـ ــﻴﺪ‬

‫ﮐﺒ‪‬ﺶ ﺭﺍ ﺑ‪‬ـ ـ ـ ــﺮﺩ ﻭ ﺩﺭ ﺁﺧ‪‬ـ ـ ـ ــﺮ ﮐـ ـ ـ ــﺸﻴﺪ‬ ‫‪‬ﻣـ ـ ـ ــﺮ ﹶ‬

‫ﺁ ‪‬ﺑﮑـ ــﺶ ﺩﺍﺩ ﻭ ﻋﻠـ ــﻒ ﺍﺯ ﺩﺳـ ــﺖ ﺧـ ــﻮﻳﺶ‬

‫ﻧ ــﻪ ﭼﻨ ــﺎﻥ ﺻ ــﻮﻓﯽﮐ ــﻪ ﻣ ــﺎ ﮔﻔﺘ ــﻴﻢ ﭘ ــﻴﺶ‬

‫ﺻ ـ ـ ــﻮﻓﻴﺎﻥ ﺑ ـ ـ ــﯽﭼﻴ ـ ـ ــﺰ ﺑ ـ ـ ــﻮﺩﻧ ـ ـ ــﺪ ﻭ ﻓﻘﻴ ـ ـ ــﺮ‬

‫ﮐـ ـ ـ ـ ــﺎﺩ‪ ‬ﻓﻘ ـ ـ ـ ــﺮ‪ ‬ﺍﹶﻥ ‪‬ﻳﮑﹸـ ـ ـ ـ ــﻦ ﮐﻔ ـ ـ ـ ــﺮ‪‬ﺍ ﻳ‪‬ﺒﻴـ ـ ـ ـ ــﺮ‬

‫ﻭﻟ ـ ـ ـ ـ ــﻮﻟ ـ ـ ـ ـ ــﻪ ﺍﻓﺘ ـ ـ ـ ـ ــﺎﺩ ﺍﻧ ـ ـ ـ ـ ــﺪﺭ ﺧ ـ ـ ـ ـ ــﺎﻧﻘ ـ ـ ـ ـ ــﻪ‬

‫ﺷ ـﺮﹺﻩ‬ ‫ﮐــﻪ ﺍﻣــﺸﺒﺎﻥ ﻟــﻮﺕ ﻭ ﲰــﺎﻉ ﺍﺳــﺖ ﻭ ‪‬‬

‫ﺁﻥ ﻣـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺴﺎﻓـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺮ ﻧﻴـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺰ ﺍﺯ ﺭﺍﻩ‪ ‬ﺩﺭﺍﺯ‬

‫ﺧ ـ ــﺴﺘﻪ ﺑ ـ ــﻮﺩ‪ ،‬ﻭ ﺩﻳ ـ ــﺪ ﺁﻥ ﺍﻗﺒ ـ ــﺎﻝ ﻭ ﻧ ـ ــﺎﺯ‬

‫ﮔﻔﺖ ﭼﻮﻥ ﻣـﯽﺩﻳـﺪ ﻣﻴﻼﻧـﺸﺎﻥ ﺑـﻪ ﻭﯼ ‬

‫ﮔــﺮﻃ ــﺮﺏ ﺍﻣ ــﺸﺐ ﳔ ــﻮﺍﻫﻢ ﮐ ــﺮﺩ‪ ،‬ﮐ ــﯽ؟‬

‫ﻫ ـ ـ ــﻢ ﺩﺭ ﺁﻥ ﺩﻡ ﺁﻥ ﺧ ـ ـ ــﺮﮎ ﺑﻔ ـ ـ ــﺮﻭﺧﺘﻨ ـ ـ ــﺪ‬

‫ﺻـ ــﻮﻓﻴـ ــﺎﻧـ ــﺶ ﻳـ ــﮏ ﺑـ ــﻪ ﻳـ ــﮏ ﺑﻨﻮﺍﺧﺘﻨـ ــﺪ‬

‫ﻟ ـ ـ ــﻮﺕ ﺁﻭﺭﺩﻧ ـ ـ ــﺪ ﻭ ﴰ ـ ـ ــﻊ ﺍﻓ ـ ـ ــﺮﻭﺧﺘﻨ ـ ـ ــﺪ‬

‫‪‬ﻧـ ــﺮﺩ‪ ‬ﺧﺪﻣﺘ ـ ــﻬﺎﯼ ﺧـ ــﻮﺵ ﻣ ـ ــﯽﺳ ـ ــﺎﺧﺘﻨﺪ‬

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‫‪www.IrPDF.com‬‬

‫‪۲۲‬‬ ‫ﻟـ ـ ــﻮﺕ ﺧـ ـ ــﻮﺭﺩﻧـ ـ ــﺪ ﻭ ﲰـ ـ ــﺎﻉ ﺁﻏـ ـ ــﺎﺯ ﮐـ ـ ــﺮﺩ‬

‫ﺧـ ــﺎﻧﻘـ ــﻪ ﺗـ ــﺎ ﺳـ ــﻘﻒ ﺷـ ــﺪ ﭘـ ــﺮ ﺩﻭﺩ ﻭ ﮔـ ــﺮﺩ‬

‫ﮔـ ــﺎﻩ ﺩﺳـ ــﺖ ﺍﻓـ ــﺸﺎﻥ‪ ،‬ﻗـ ــﺪﻡ ﻣـ ــﯽﮐـ ــﻮﻓﺘﻨـ ــﺪ‬

‫ﮔ ـ ــﻪ ﺑ ـ ــﻪ ﺳ ـ ــﺠﺪﻩ ﺻ‪‬ـ ـ ـﻔﹼﻪ ﺭﺍ ﻣ ـ ــﯽﺭﻭﻓﺘﻨ ـ ــﺪ‬

‫ﺩﻭﺩ‪ ‬ﻣﻄـ ـ ـ ـ ـ ــﺒﺦ ﮔ‪‬ـ ـ ـ ـ ـ ــﺮﺩ ﺁﻥ ﭘـ ـ ـ ـ ـ ــﺎ ﮐـ ـ ـ ـ ـ ــﻮﻓﱳ‬

‫ﺯﺍﺷـ ـ ـ ـ ــﺘﻴﺎﻕ ﻭ ﻭﺟـ ـ ـ ـ ــﺪﺷـ ـ ـ ـ ــﺎﻥ ﺁﺷـ ـ ـ ـ ــﻮﻓﱳ‬

‫ ﺩﻳ ـ ـ ــﺮ ﻳ ـ ـ ــﺎﺑ ـ ـ ــﺪ ﺻ ـ ـ ــﻮﻓﯽ ﺁﺯ ﺍﺯ ﺭﻭﺯﮔ ـ ـ ــﺎﺭ‬

‫ﺯﻳ ــﻦ ﺳ ــﺒﺐ ﺻ ــﻮﻓﯽ ﺑ‪‬ـ ـﻮ‪‬ﺩ ﺑ ــﺴﻴﺎﺭﺧﻮﺍﺭ ‬

‫ﭼـ ـ ـ ــﻮﻥ ﲰـ ـ ـ ــﺎﻉ ﺁﻣـ ـ ـ ــﺪ ﺯ ﺍﻭﻝ ﺗـ ـ ـ ــﺎ ﮐـ ـ ـ ــﺮﺍﻥ‬

‫ﻣﻄ ـ ـﺮﺏ ﺁﻏـ ــﺎﺯﻳـ ــﺪ ﻳـ ــﮏ ﺿـ ــﺮﺏ ﮔـ ــﺮﺍﻥ‬

‫ﺯﺍﻳـ ـ ــﻦ ﺣـ ـ ــﺮﺍﺭﻩ ﭘـ ـ ــﺎﯼﮐﻮﺑـ ـ ــﺎﻥ ﺗـ ـ ــﺎ ﺳـ ـ ــﺤﺮ‬

‫ﮐﻒﺯﻧﺎﻥ »ﺧﺮﺭﻓﺖ ﻭﺧﺮﺭﻓﺖ ﺍﯼﭘـﺴﺮ«‬

‫ﭼــﻮﻥﮔﺬﺷــﺖ ﺁﻥﻧــﻮﺵﻭﺟــﻮﺵﻭﺁﻥﲰــﺎﻉ‬

‫ﺻـ ــﺒﺢ ﮔـ ــﺸﺖ ﻭ ﲨﻠـ ــﻪ ﮔﻔﺘﻨـ ــﺪ ﺍﻟ ـ ــﻮﺩﺍﻉ‬

‫ﺗ ـ ــﺎ ﺭﺳ ـ ــﺪ ﺩﺭ ﳘ ـ ــﺮﻫـ ـ ـﺎﻥ ﺍﻭ ﻣ ـ ــﯽﺷ ـ ــﺘﺎﻓﺖ‬

‫ﺭﻓ ـ ــﺖ ﺩﺭ ﺁﺧ‪ ‬ـ ــﺮ‪ ،‬ﻭﻟ ـ ــﯽ ﺧ ـ ــﺮ ﺭﺍ ﻧﻴﺎﻓ ـ ــﺖ‬

‫ﮔﻔـ ــﺖ ‪» :‬ﻣـ ــﻦ ﺧـ ــﺮ ﺭﺍ ﺑـ ــﻪ ﺗـ ــﻮ ﺑـ ــﺴﭙﺮﺩﻩ ﺍﻡ‬

‫ﻣ ـ ــﻦ ﺗ ـ ــﻮ ﺭﺍ ﺑ ـ ــﺮ ﺧ ـ ــﺮ ﻣ‪ ‬ﻮﮐﱠ ـ ــﻞ ﮐ ـ ــﺮﺩﻩﺍﻡ«‬

‫ﮔﻔـ ــﺖ‪» :‬ﻣـ ــﻦ ﻣﻐﻠـ ــﻮﺏ ﺑـ ــﻮﺩﻡ‪ ،‬ﺻـ ــﻮﻓ‪‬ﻴـ ــﺎﻥ‬

‫ﲪﻠـ ـ ــﻪ ﺁﻭﺭﺩﻧـ ـ ــﺪ ﻭ ﺑـ ـ ــﻮﺩﻡ ﺑـ ـ ــﻴﻢﹺ ﺟـ ـ ــﺎﻥ«‬

‫»ﺧ ــﺮ ﺑ ــﺮﻓ ــﺖ ﻭ ﺧ ــﺮ ﺑ ــﺮﻓ ــﺖ« ﺁﻏ ــﺎﺯ ﮐ ــﺮﺩ‬

‫ﺍﺯ ‪‬ﺭﻩ‪ ‬ﺗﻘﻠﻴـ ـ ـ ـ ـ ـ ــﺪ‪ ،‬ﺁﻥ ﺻـ ـ ـ ـ ـ ـ ــﻮﻓﯽ ﳘـ ـ ـ ـ ـ ـ ــﻴﻦ‬

‫ﺧـ ـ ــﺎﻧﻘـ ـ ــﻪ ﺧـ ـ ــﺎﻟﯽ ﺷـ ـ ــﺪ ﻭ ﺻـ ـ ــﻮﻓﯽ ﲟﺎﻧـ ـ ــﺪ‬ ‫ﺧــﺎﺩﻡ ﺁﻣــﺪﮔﻔﺖ ﺻــﻮﻓﯽ‪ :‬ﺧﺮﮐﺠﺎﺍﺳــﺖ؟‬

‫ﺯﺍﻳـ ـ ــﻦ ﺣـ ـ ــﺮﺍﺭﻩ ﲨﻠـ ـ ــﻪ ﺭﺍ ﳘﺒـ ـ ــﺎﺯ ﮐـ ـ ــﺮﺩ‬ ‫»ﺧ ــﺮ ﺑ ــﺮﻓ ــﺖ« ﺁﻏ ــﺎﺯ ﮐ ــﺮﺩ ﺍﻧ ــﺪﺭ ﺣﻨ ــﻴﻦ‬

‫ﮔ ـ ــﺮﺩ ﺍﺯ ﺭﺧـ ــﺖ‪ ‬ﺁﻥ ﻣ ـ ــﺴﺎﻓ ـ ــﺮ ﺑ ـ ــﺮﻓ ـ ــﺸﺎﻧﺪ‬

‫ﮔﻔﺖ ﺧﺎﺩﻡ‪ :‬ﺭﻳﺶ ﺑـﻴﻦ! ﺟﻨﮕـﯽﲞﺎﺳـﺖ‬

‫ ﺗـ ـ ـ ــﻮ ﺟﮕـ ـ ـ ــﺮ ﺑﻨـ ـ ـ ــﺪﯼ ﻣﻴـ ـ ـ ــﺎﻥ ﮔﹸﺮ ‪‬ﺑﮑـ ـ ـ ــﺎﻥ‬

‫ﺍﻧ ــﺪﺭ ﺍﻧ ــﺪﺍﺯﯼ ﻭ ﺟ ــﻮﺋﯽ ﺯﺁﻥ ﻧ ــﺸﺎﻥ؟! ‬

‫ﮐ ـ ــﺰ ﺗ ـ ــﻮ ﺟـ ـ ـﱪ‪‬ﺍ ﺑ ـ ــﺴﺘﻨﺪ‬ ‫ﮔﻔ ـ ــﺖ ‪» :‬ﮔﻴ ـ ــﺮﻡ ﹶ‬

‫ﻗـ ـ ــﺎﺻـ ـ ــﺪ ﺧـ ـ ــﻮﻥ‪ ‬ﻣ ـ ـ ـﻦﹺ ﻣـ ـ ــﺴﮑﻴﻦ ﺷـ ـ ــﺪﻧﺪ‬

‫ﻣـ ــﻦ ﮐـ ــﻪ ﺭﺍ ﮔﻴـ ــﺮﻡ ﮐ ـ ــﻪ ﺭﺍ ﻗـ ــﺎﺿـ ــﯽ ﺑ ـ ــﺮﻡ؟‬

‫ﺍﻳـ ــﻦ ﻗـ ــﻀﺎ ﺧـ ــﻮﺩ ﺍﺯ ﺗـ ــﻮ ﺁﻣـ ــﺪ ﺑـ ــﺮ ﺳـ ــﺮﻡ«‬

‫ﺗ ـ ـ ـ ـ ــﻮ ﻧﻴ ـ ـ ـ ـ ــﺎﺋﯽ ﻭ ﻧﮕـ ـ ـ ـ ـ ــﻮﺋﯽ ﻣ ـ ـ ـ ـ ــﺮ ﻣـ ـ ـ ـ ـ ــﺮﺍ‬

‫ﮐـ ــﻪ ﺧ ـ ــﺮﺕ ﺭﺍ ﻣ ـ ــﯽﺑﺮﻧ ـ ــﺪ ﺍﯼ ﺑ ـ ــﯽﻧ ـ ــﻮﺍ!‬

‫ﮔﻔـ ـ ـ ـ ـ ــﺖ ‪ :‬ﻭﺍﷲ ﺁﻣـ ـ ـ ـ ـ ــﺪﻡ ﻣـ ـ ـ ـ ـ ــﻦ ﺑﺎﺭﻫـ ـ ـ ـ ـ ــﺎ‬

‫ﺗ ـ ـ ـ ــﺎ ﺗ ـ ـ ـ ــﻮ ﺭﺍ ﻭﺍﻗ ـ ـ ـ ــﻒ ﮐ ـ ـ ـ ــﻨﻢ ﺍﺯ ﮐﺎﺭﻫ ـ ـ ـ ــﺎ‬

‫ﺗ ــﻮ ﳘ ــﯽ ﮔﻔﺘ ــﯽ ﮐ ــﻪ ﺧ ــﺮ ﺭﻓ ــﺖ ﺍﯼ ﭘـ ــﺴﺮ‬

‫ﺍﺯ ﺩﮔ ـ ـ ـ ــﺮ ﮔ ـ ـ ـ ــﻮﻳﻨ ـ ـ ـ ــﺪﮔﺎﻥ ﺑ ـ ـ ـ ــﺎ ﺫﻭﻕﺗ ـ ـ ـ ــﺮ‬

‫ﺧ ــﻮﺵ‬ ‫ﮔﻔ ــﺖ‪» :‬ﺁﻥ ﺭﺍ ﲨﻠ ــﻪ ﻣ ــﯽﮔﻔﺘﻨ ــﺪ ‪‬‬

‫ﻣ ـ ـ ـ ــﺮ ﻣ ـ ـ ـ ــﺮﺍ ﻫ ـ ـ ـ ــﻢ ﺫﻭﻕ ﺁﻣ ـ ـ ـ ــﺪ ﮔﻔﺘ ـ ـ ـ ــﻨﺶ‬

‫ﻣـ ـ ـﺮ ﻣ ـ ـ ـﺮﺍ ﺗﻘﻠﻴ ـ ـ ـ ـ ـﺪﺷ ـ ـ ـ ـ ـﺎﻥ ﺑ ـ ـ ـ ـﺮ ﺑـ ـ ـ ـ ـﺎﺩ ﺩﺍﺩ‬

‫ﮐﻪ ﺩﻭﺻـ ـ ـ ـﺪ ﻟﻌﻨﺖ ﺑﻪ ﺍﻳﻦ ﺗﻘﻠﻴـ ـ ـ ـﺪ ﺑـ ـﺎﺩ«‬

‫ﺑ ــﺎﺯ ﻣ ــﯽﮔ ــﺸﺘﻢ ﮐ ــﻪ ﺍﻭ ﺧ ــﻮﺩ ﻭﺍﻗ ــﻒ ﺍﺳ ــﺖ‬

‫ﺯﺍﻳ ــﻦﻗ ــﻀﺎ ﺭﺍﺿﻴ ــﺴﺖ ﻣ ــﺮﺩﯼﻋﺎﺭﻓ ــﺴﺖ‬

‫ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯﯼ ﺩﺭ ﲤﺴﺨﺮ ﺑﻪ ﲰﺎﻉ ﺻﻮﻓﻴﺎﻥ‪ ‬ﺧﺎﻧﻘﺎﻫﯽ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪:‬‬

‫ﺖ ﺭﻗﺺﺍﻧﺪ ﻣﻘﺘﺪﺍ | ﻣﺎ ﻧﻴﺰ ﻫﻢ ﺑﻪﺷﻌﺒﺪﻩ ﺩﺳﺘﯽ ﺑﺮﺁﻭﺭﻳﻢ‬ ‫ﭼﻮﻥ ﺻﻮﻓﻴﺎﻥ ﺑﻪﺣﺎﻟ ‪‬‬

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‫‪۲۳‬‬ ‫ﺝ ﮐــﺎﺭ ﻭ‬ ‫ﻋﻬــﺪ ﺷــﻴﺦ ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ ﺩﻭﺭﺍﻥ ﻋــﺮﻭﺝ ﺗــﺼﻮﻑ ﻭ ﺷــﮑﻮﻩ ﺧﺎﻧﻘﺎﻫﻬــﺎ ﻭ ﺭﻭﺍ ﹺ‬ ‫ﺑــﺎ ﹺﺭ ﺧﺎﻧﻘﺎﻫــﺪﺍﺭﺍﻥ ﺑــﻮﺩ‪ .‬ﺩﺳــﺘﻪﺟــﺎﺕ ﺻــﻮﻓﻴﺎﻥ ﺑــﺎ ﳓﻠــﻪﻫــﺎ ﻭ ﻃﺮﻳﻘــﻪﻫــﺎﯼ ﮔﻮﻧــﺎﮔﻮﻥ ﺩﺭ‬ ‫ﺳﺮﺍﺳﺮ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﺎ ﺑﺮﺧﻮﺭﺩﺍﺭﯼ ﺍﺯ ﲪﺎﻳﺘﻬﺎﯼ ﺣﺎﮐﻤﺎﻥ ﻣﻐﻮﻝ‪ ،‬ﺩﺳﺘﮕﺎﻫﻬﺎﯼ ﻃﻮﻳـﻞ ﻭ‬

‫ﻋﺮﻳﺾ ﻭ ﭘﺮﺭﻭﻧﻘﯽ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﺎ ﻫﻢ ﺩﺭ ﺭﻗﺎﺑﺖ ﺑﻮﺩﻧﺪ‪ .‬ﺣﮑﻮﻣﺘﮕﺮﺍﻥ ﻣﻐﻮﻝ ﮐـﻪ ﺩﺭ ﺍﺻـﻞ‬ ‫ﻧﻴﺎﭘﺮﺳﺖ ﺑﻮﺩﻧﺪ ﻭ ﺑﺮﺍﯼ ﺟﺎﺩﻭﮔﺮﺍﻥ ﻭ ﻗ‪‬ﺪ‪‬ﻳﺴﺎﻥ ﻗﺒﻴﻠﻪﻳﯽﺷﺎﻥ ﻣﻘﺎﻡ ﺧﺪﺍﻳﯽ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ‪،‬‬

‫ﻭﻗﺘﯽ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻧﺪ ﺩﺭ ﺟﺴﺘﺠﻮﯼ »ﺍﻧﺴﺎﻥ‪ ‬ﺧﺪﺍﺷﺪﻩ« ﻭ »ﻗﺪﻳﺲ ﻣﻌﺠﺰﻩﮔـﺮ« ﺑـﻪ ﺷـﻴﻮﺥ‬ ‫ﺗ ــﺼﻮﻑ ﺭﻭﯼ ﺁﻭﺭﺩﻧ ــﺪ‪ ،‬ﻭ ﺑ ــﺎ ﻋﻘﻴ ــﺪﻩ ﺑ ــﻪ ﺍﻳﻨﮑ ــﻪ ﭘﻴ ــﺮﺍﻥ ﻃﺮﻳﻘ ــﺖ ﺩﺍﺭﺍﯼ ﻗ ــﺪﺭ‪‬ﺎﯼ ﻓ ــﻮﻕ‬

‫ﻃﺒﻴﻌﯽ ﻭ ﻣﻌﺠﺰﻩﮔﺮ ﻫﺴﺘﻨﺪ ﻭ ﻗﺎﺩﺭﻧﺪ ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ‪ ‬ﺍﻧﺴﺎ‪‬ﺎ ﺩﺧﻞ ﻭ ﺗﺼﺮﻑ ﮐﻨﻨـﺪ‪ ،‬ﺑـﺮﺍﯼ‬ ‫ﺷﻴﻮﺥ ﺗﺼﻮﻑ ﺍﺣﺘﺮﺍﻡ ﺧﺎﺻﯽ ﻗﺎﺋﻞ ﺷﺪﻧﺪ‪ .‬ﺻﻮﻓﻴﺎﻥ ﺍﺯ ﳘﻪ ﺳـﻮ ﺳـﺮ ﺑﺮﺁﻭﺭﺩﻧـﺪ ﻭ ﺩﺭ ﻫـﺮ‬

‫ﮔﻮﺷﻪﺋﯽ ﺩﺳﺘﮕﺎﻫﯽ ﺑﺮﭘﺎ ﮐﺮﺩﻧﺪ ﺗـﺎ ﺍﺯ ﺗـﻮﺟﻬﯽ ﮐـﻪ ﻣﻐـﻮﻻﻥ ﺑـﻪ ﺷـﻴﻮﺥ ﺧﺎﻧﻘﺎﻫﻬـﺎ ﻣﺒـﺬﻭﻝ‬ ‫ﻣـﯽﺩﺍﺷـﺘﻨﺪ ‪‬ـﺮﻩ ﺑﺮﮔﻴﺮﻧـﺪ‪ .‬ﺧﺎﻧﻘﺎﻫﻬـﺎ ﺩﺭ ﺟﻬــﺖ ﺗﺄﻳﻴـﺪ‪ ‬ﺳـﻠﻄﮥ ﺳـﺘﻢﭘﻴـﺸﮥ ﻣﻐـﻮﻝ ﻓﻌﺎﻟﻴــﺖ‬

‫ﻣﯽﮐﺮﺩﻧـﺪ؛ ﺯﻳـﺮﺍ ﺍﺯ ﻧﻮﺍﺯﺷـﻬﺎﯼ ﻣـﺎﺩﯼ ﻭ ﻣﻌﻨـﻮﯼ ﺷـﺎﻫﺎﻥ ﻭ ﺣﮑـﻮﻣﺘﮕﺮﺍﻥ ﻣﻐـﻮﻝ ﺑـﻪ ﮐﻴـﺎ ﻭ‬ ‫ﺑﻴــﺎ ﺭﺳــﻴﺪﻩ ﺑﻮﺩﻧــﺪ ﻭ ﺣﻴﺜﻴــﺖ ﻭ ﻣﻮﺟﻮﺩﻳــﺖ ﺧــﻮﺩ ﺭﺍ ﻣــﺪﻳﻮﻥ ﺍﻭﺿــﺎﻋﯽ ﻣــﯽﺩﺍﻧــﺴﺘﻨﺪ ﮐــﻪ‬ ‫ﻣﻐﻮﻻﻥ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﱪﻳ‪‬ــﻪ« ﭘﻴــﺮﻭﯼ‬ ‫ﺟ ﹺ‬ ‫ﺻــﻮﻓﻴﺎﻥ ﺑــﻪ ﻫــﺮ ﻃﺮﻳﻘــﺖ ﻭ ﻧﹺﺤﻠــﻪ ﻭ ﻣــﺬﻫﺒﯽ ﮐــﻪ ﺑﻮﺩﻧــﺪ ﺍﺯ ﻋﻘﺎﺋــﺪ » ‪‬‬

‫ﱪﻳ‪‬ــﻪ ﻳــﮏ ﳓﻠــﮥ ﻣــﺬﻫﺒﯽ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻣــﻮﯼ ﭘﺪﻳــﺪﺍﺭ ﺷــﺪﻧﺪ‪ ،‬ﻭ‬ ‫ﺟ ﹺ‬ ‫ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬‬

‫ﻣﻌﺘﻘﺪ ﮔﺮﺩﻳﺪﻧﺪ ﮐﻪ ﻫﺮﮐﺲ ﻫﺮ ﮐﺎﺭﯼ ﺍﳒـﺎﻡ ﻣـﯽﺩﻫـﺪ ﺑـﻪ ﺍﺭﺍﺩﮤ ﺍﷲ ﺍﺳـﺖ ﻭ ﺍﻧـﺴﺎﻥ ﻫـﻴﭻ‬ ‫ﺍﺭﺍﺩﻩﺋﯽ ﺍﺯ ﺧﻮﺩ ﻧﺪﺍﺭﺩ؛ ﻟﺬﺍ ﻫﺮﮐﺲ ﻧﻴﮏ ﻳﺎ ﺑﺪ ﻣﯽﮐﻨﺪ ﳘﻪ ﺍﺯ ﺍﷲ ﺍﺳـﺖ ﻭ ﺍﻧـﺴﺎﻥ ﺣـﻖ‬

‫ﻧــﺪﺍﺭﺩ ﮐــﻪ ﺩﺭﺑــﺎﺭﮤ ﻧﻴــﮏ ﻭ ﺑــﺪ ﺑــﻮﺩﻥ ﮐــﺮﺩﺍﺭ ﺍﻧــﺴﺎ‪‬ﺎ ﻧﻈــﺮ ﺑﺪﻫــﺪ ﻭ ﺣﮑــﺎﻡ ﺳــﺘﻤﮕﺮ ﺭﺍ ﺑــﻪ‬

‫ﺧﺎﻃﺮ ﺳﺘﻤﻬﺎﺋﯽ ﮐـﻪ ﺍﳒـﺎﻡ ﻣـﯽﺩﻫﻨـﺪ ﺗﮑﻔﻴـﺮ ﮐﻨـﺪ؛ ﺑﻠﮑـﻪ ﺑﻨـﺪﮤ ﺧـﺪﺍ ﺑﺎﻳـﺪ ﺑـﻪﻫـﺮ ﺣـﺎﻝ ﺑـﻪ‬ ‫ﺁﻧﭽﻪ ﭘﻴﺶ ﻣﯽﺁﻳﺪ ﺭﺍﺿـﯽ ﻭ ﻗـﺎﻧﻊ ﺑﺎﺷـﺪ‪ .‬ﺻـﻮﻓﻴﺎﻥ ﺍﻳـﻦ ﻋﻘﻴـﺪﻩ ﺭﺍ ﺍﻧﺘـﺸﺎﺭ ﻣـﯽﺩﺍﺩﻧـﺪ ﮐـﻪ‬ ‫ﻫﺮﺣﺎﺩﺛﻪ ﻭ ﻭﺍﻗﻌﻪﺋﯽ ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﯽ ﻓﺮﺩﯼ ﻭ ﺍﺟﺘﻤﺎﻋﯽ ﺭﺥ ﻣﯽﺩﻫﺪ ﺟﻠﻮﻩﺋﯽ ﺍﺯ ﻋﻨﺎﻳﺎﺕ‬ ‫ﺍ ٰﻟﻬـﯽ ﺍﺳــﺖ ﮐـﻪ ﻣﻌــﺸﻮﻕ ﻭﺍﻗﻌـﯽﹺ ﺍﻧــﺴﺎ‪‬ﺎﯼ ﺧﺪﺍﭘﺮﺳــﺖ ﺍﺳـﺖ؛ ﻭ ﻣــﯽﮔﻔﺘﻨـﺪ ﮐــﻪ ﻣﻌــﺸﻮﻕ‬

‫ﭼﻪ ﻟﻄﻒ ﮐﻨـﺪ ﻭ ﭼـﻪ ﻗﻬـﺮ ﺑـﻮﺭﺯﺩ ﻫـﺮﺩﻭ ﭘـﺴﻨﺪﻳﺪﻩ ﺍﺳـﺖ‪ ،‬ﻭ ﻫﺮﭼـﻪ ﺑﺮﺳـﺮ ﺍﻧـﺴﺎﻥ ﺑﻴﺎﻳـﺪ ﺍﺯ‬ ‫ﺣﺒﻴﺐ ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﻣﺸﻴﺌﺖ ﺍﻭ ﻫﻴﭻ ﭘﻴﺸﺎﻣﺪﯼ ﺍﺗﻔﺎﻕ ﳔﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ؛ ﻭ ﺑﻪ ﻋﻮﺍﻡ ﺗﻠﻘـﻴﻦ‬

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‫‪۲۴‬‬ ‫ﻣــﯽﮐﺮﺩﻧــﺪ ﮐــﻪ ﺧﻮﺷــﯽ ﻭ ﺩﺭﺩ ﻫــﺮﺩﻭ ﺑﺎﻳــﺪ ﺑــﻪ ﻳﮑــﺴﺎﻥ ﻣــﻮﺭﺩ ﻗﺒــﻮﻝ ﺑﻨــﺪﻩ ﺑﺎﺷــﺪ ﻭ ﺍﺯ ﺧــﺪﺍ‬ ‫ﺑﺪﺍﻧ ــﺪ ﻭ ﺑ ــﻪ ﻫﻨﮕ ــﺎﻡ ﺩﺭﺩﻫ ــﺎ ﺧـ ــﻮﺩﺵ ﺭﺍ ﺗ ــﺴﻠﻴﻢ ﺍﺭﺍﺩﮤ ﺧ ــﺪﺍ ﮐﻨ ــﺪ ﻭ ﺩﻡ ﻧﺰﻧ ــﺪ‪ .‬ﻳﮑـ ــﯽ ﺍﺯ‬ ‫ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪:‬‬ ‫ﻣﻦ ﺍﺯ ﺩﺭﻣﺎﻥ ﻭ ﺩﺭﺩ ﻭ ﻭﺻﻞ ﻭ ﻫﺠﺮﺍﻥ | ﭘﺴ ــﻨﺪﻡ ﺁﻧﭽ ــﻪ ﺭﺍ ﺟ ــﺎﻧﺎﻥ ﭘﺴــﻨﺪﺩ‬ ‫ﺩﺭ ﺿﺮﻭﺭﺕ ﺗﺴﻠﻴﻢ ﳏﺾ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﺭﺍﺩﮤ ﺧﺪﺍ‪ ،‬ﺑﺮﺧﯽ ﺍﺯ ﺻﻮﻓﻴﺎﻥ ﺗﺎ ﺟﺎﺋﯽ ﭘﻴﺶ‬ ‫ﺭﻓﺘﻨﺪ ﮐﻪ ﻣﻌﺘﻘﺪ ﺷﺪﻧﺪ ﺍﮔﺮ ﺍﻧـﺴﺎﻥ ﺑﺒﻴﻨـﺪ ﮐـﻪ ﲨﻌـﯽ ﺍﺯ ﻣـﺮﺩﻡ ﺩﺭ ﮐـﺸﺘﯽ ﻧﺸـﺴﺘﻪ ﺩﺭ ﺣـﺎﻝ‬

‫ﻏــﺮﻕ ﺷــﺪﻥﺍﻧــﺪ‪ ،‬ﻧﺒﺎﻳــﺪ ﮐــﻪ ﺩﺭ ﻗﺒــﺎﻝ ﻣــﺸﻴﺌﺖ ﺧــﺪﺍﻳﯽ ﻓــﻀﻮﻟﯽ ﮐﻨــﺪ ﻭ ﺑــﺮﺍﯼ ﳒــﺎﺕ ﺁ‪‬ــﺎ‬ ‫ﺩﺳــﺖ ﺑــﻪ ﮐــﺎﺭﯼ ﺯﻧــﺪ؛ ﺑﻠﮑــﻪ ‪‬ﺘــﺮ ﺍﺳــﺖ ﮐــﻪ ﻫــﺮ ﭘﻴــﺸﺎﻣﺪﯼ ﺭﺍ ﺑــﻪ ﺧﻮﺍﺳــﺖ ﻭ ﺍﺭﺍﺩﮤ ﺧــﺪﺍ‬

‫ﳏﻮﻝ ﺳﺎﺯﺩ‪ .‬ﺍﻳﻦ ﺟﻨﺒـﻪ ﺍﺯ ﻋﻘﻴـﺪﮤ ﺻـﻮﻓﻴﻪ ﺩﺭ ﺩﻓﺘـﺮ ﺳـﻮﻡ ﻣﺜﻨـﻮﯼ ﻣﻮﻟـﻮﯼ ﺍﻳـﻦﮔﻮﻧـﻪ ﺑﻴـﺎﻥ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﺁﻥ ﺩ‪‬ﻗ ــﻮﻗﯽ ﺩﺍﺷ ــﺖ ﺧ ــﻮﺵ ﺩﻳﺒﺎﺟ ــﻪﺋ ــﯽ‬

‫ﻋﺎﺷ ــﻘﯽ‪ ،‬ﺻ ــﺎﺣﺐ ﮐﺮﺍﻣ ــﺖ ﺧﻮﺍﺟ ــﻪﺋ ــﯽ‬

‫ﺑـ ــﺮ ﺯﻣـ ــﻴﻦ ﻣـ ــﯽﺷـ ــﺪ ﭼـ ــﻮ ‪‬ﻣـ ــﻪ ﺑـ ــﺮ ﺁﲰـ ــﺎﻥ‬

‫ﺷـ ـ ـ ــﺐﺭﻭﺍﻥ ﺭﺍ ﮔـ ـ ـ ــﺸﺘﻪ ﺯﻭ ﺭﻭﺷـ ـ ـ ــﻦ ﺭﻭﺍﻥ‬

‫ﺩﺭ ﻣﻘ ـ ـ ـ ــﺎﻣﯽ ﻣ ـ ـ ـ ــﺴﮑﻨﯽ ﮐ ـ ـ ـ ــﻢ ﺳ ـ ـ ـ ــﺎﺧﺘﯽ‬

‫ﮐـ ـ ـ ــﻢ ﺩﻭ ﺭﻭﺯ ﺍﻧـ ـ ـ ــﺪﺭ ﺩﻫـ ـ ـ ــﯽ ﺍﻧ ـ ـ ـ ــﺪﺍﺧﺘﯽ‬

‫ﮔﻔــﺖ ‪ :‬ﺩﺭ ﻳــﮏ ﺧﺎﻧــﻪ ﮔــﺮ ﺑﺎﺷــﻢ ﺩﻭ ﺭﻭﺯ‬

‫ﻋـ ـ ــﺸﻖﹺ ﺁﻥ ﻣـ ـ ــﺴﮑﻦ ﮐﻨـ ـ ــﺪ ﺩﺭ ﻣـ ـ ــﻦ ﻓـ ـ ــﺮﻭﺯ‬

‫ﺳ ـ ـ ــﻴﺮ ﺑ‪ ‬ـ ـ ــﺪ‪ ،‬ﺷ ـ ـ ــﺐ ﺩﺭ ﳕ ـ ـ ــﺎﺯ‬ ‫ﺭﻭﺯ ﺍﻧ ـ ـ ــﺪﺭ ‪‬‬

‫ﭼـ ـ ــﺸﻢ ﺍﻧـ ـ ــﺪﺭ ﺷـ ـ ــﺎﻫﺒـ ـ ــﺎﺯ ﺍﻭ ﳘﭽـ ـ ــﻮ ﺑـ ـ ــﺎﺯ‬

‫ﭼـﻮﻥ ﺭﺳــﻴﺪﻡ ﺳــﻮﯼ ﻳـﮏ ﺳــﺎﺣﻞ ﺑــﻪ ﮔــﺎﻡ‬

‫ﺑ ـ ــﻮﺩ ﺑ ـ ــﯽﮔ ـ ــﻪ ﮔ ـ ــﺸﺘﻪ ﺭﻭﺯ ﻭ ﻭﻗ ـ ــﺖ ﺷ ـ ــﺎﻡ‬

‫ﻧ ـ ـ ــﻮﺭ ﺷ ـ ـ ــﻌﻠﮥ ﻫ ـ ـ ــﺮ ﻳﮑ ـ ـ ــﯽ ﴰﻌ ـ ـ ــﯽ ﺍﺯ ﺁﻥ‬

‫ﺑ ـ ـ ــﺮ ﺷ ـ ـ ــﺪﻩ ﺧ ـ ـ ــﻮﺵ ﺗ ـ ـ ــﺎ ﻋﻨ ـ ـ ــﺎﻥ ﺁﲰ ـ ـ ــﺎﻥ‬

‫ﺧﻴــﺮﻩ ﮔــﺸﺘﻢ‪ ،‬ﺧﻴﺮﮔــﯽ ﻫــﻢ ﺧﻴــﺮﻩ ﮔــﺸﺖ‬

‫ﺝ ﺣﻴ ـ ــﺮﺕ ﻋﻘ ـ ــﻞ ﺭﺍ ﺍﺯ ﺳ ـ ــﺮ ﮔﺬﺷ ـ ــﺖ‬ ‫ﻣ ـ ــﻮ ﹺ‬

‫ﺑ ـ ــﺎﺯ ﺁﻥ ﻳ ـ ــﮏ‪ ،‬ﺑ ـ ــﺎﺭ ﺩﻳﮕ ـ ــﺮ ﻫﻔ ـ ــﺖ ﺷ ـ ــﺪ‬

‫ﻣـ ـ ــﺴﺘﯽ ﻭ ﺣﻴ ـ ـ ــﺮﺍﻧ ـ ـ ــﯽ ﻣ ـ ـ ــﻦ ﺯﻓ ـ ـ ــﺖ ﺷ ـ ـ ــﺪ‬

‫ﭘﻴـ ـ ـ ـ ــﺸﺘﺮ ﺭﻓـ ـ ـ ـ ــﺘﻢ ﺩﻭﺍﻥ ﮐـ ـ ـ ـ ــﺂﻥ ﴰﻌﻬـ ـ ـ ـ ــﺎ‬

‫ﺗـ ـ ــﺎ ﭼـ ـ ــﻪ ﭼﻴـ ـ ــﺰ ﺍﺳـ ـ ــﺖ ﺍﺯ ﻧـ ـ ــﺸﺎﻥ‪ ‬ﮐﱪﻳـ ـ ــﺎ‬

‫ﮔﻔـ ـ ــﺖ ‪ :‬ﺭﻭﺯﯼ ﻣـ ـ ــﯽﺷـ ـ ــﺪﻡ ﻣـ ـ ــﺸﺘﺎﻕﻭﺍﺭ‬ ‫ﻫﻔـ ـ ـ ــﺖ ﴰـ ـ ـ ــﻊ ﺍﺯ ﺩﻭﺭ ﺩﻳـ ـ ـ ــﺪﻡ ﻧﺎﮔﻬـ ـ ـ ــﺎﻥ‬

‫ﺷــﺪ ﻫﻔــﺖ‪ ،‬ﻳ ــﮏ‬ ‫ﺑــﺎﺯ ﻣــﯽﺩﻳــﺪﻡ ﮐــﻪ ﻣــﯽ ‪‬‬

‫ﺍﺗ ـ ـ ـ ـ ـ ـ ـ ـ ـﺼ ـ ـ ــﺎﻻﺗﯽ ﻣﻴ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎﻥ ﴰﻌﻬ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎ‬

‫ﺗ ـ ـ ـ ـ ــﺎ ﺑﺒﻴ ـ ـ ـ ـ ــﻨﻢ ﺩﺭ ﺑ ـ ـ ـ ـ ــﺸﺮ ﺍﻧ ـ ـ ـ ـ ــﻮﺍ ﹺﺭ ﻳ ـ ـ ـ ـ ــﺎﺭ‬

‫ﺍﻧ ـ ـ ــﺪﺭﺁﻥ ﺳ ـ ـ ــﺎﺣﻞ‪ ،‬ﺷ ـ ـ ــﺘﺎﺑﻴ ـ ـ ــﺪﻡ ﺑ ـ ـ ــﻪ ﺁﻥ‬

‫ﺟﻴـ ـ ــﺐﹺ ﻓﻠ ـ ـ ــﮏ‬ ‫ﻣ ـ ـ ــﯽﺷ ـ ـ ــﮑﺎﻓ ـ ـ ــﺪ ﻧ ـ ـ ــﻮﺭ ﺍﻭ ‪‬‬

‫ﮐ ـ ـ ــﻪ ﻧﻴ ـ ـ ــﺎﻳ ـ ـ ــﺪ ﺑ ـ ـ ــﺮ ﺯﺑ ـ ـ ــﺎﻥ ﻭ ﮔﻔـ ـ ـ ـﺖ‪ ‬ﻣ ـ ـ ــﺎ‬

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‫‪۲۵‬‬ ‫ﻣﻴــﺸﺪﻡ ﺑــﯽﺧــﻮﻳﺶ ﻭﻣــﺪﻫﻮﺵ ﻭﺧــﺮﺍﺏ‬

‫ﺗ ـ ـ ـ ـ ــﺎ ﺑﻴﻔﺘ ـ ـ ـ ـ ــﺎﺩﻡ ﺯ ﺗﻌﺠﻴ ـ ـ ـ ـ ــﻞ ﻭ ﺷ ـ ـ ـ ـ ــﺘﺎﺏ‬

‫ﺳــﺎﻋﺘﯽ ﺑــﯽﻫــﻮﺵ ﻭ ﺑــﯽﻋﻘــﻞ ﺍﻧــﺪﺭ ﺍﻳــﻦ‬

‫ﺍﻭﻓﺘـ ـ ـ ـ ــﺎﺩﻡ ﺑـ ـ ـ ـ ــﺮ ﺳـ ـ ـ ـ ــﺮ ﺧـ ـ ـ ـ ــﺎﮎ‪ ‬ﺯﻣـ ـ ـ ـ ــﻴﻦ‬

‫ﺑ ـ ـ ـ ــﺎﺯ‪ ،‬ﻭﺍﻫ ـ ـ ـ ــﻮﺵ ﺁﻣ ـ ـ ـ ــﺪﻡ ﺑ ـ ـ ـ ــﺮﺧﺎﺳ ـ ـ ـ ــﺘﻢ‬

‫ﺩﺭ ﺭﻭﺵ ﮔ ـ ــﻮﺋﯽ ﻧ ـ ــﻪ ﺳ ـ ــﺮ ﻧ ـ ــﮯ ﭘ ـ ــﺎ ﺍﺳ ـ ــﺘﻢ‬

‫ﻫﻔ ــﺖ ﴰ ــﻊ ﺍﻧ ــﺪﺭ ﻧﻈ ــﺮ ﺷ ــﺪ ﻫﻔ ــﺖ ﻣ ــﺮﺩ‬

‫ﻧ ـ ــﻮﺭﺷـ ـ ـﺎﻥ ﻣ ـ ــﯽﺷ ـ ــﺪ ﺑ ـ ــﻪ ﺳ ـ ــﻘﻒ ﻻﮊﻭﺭﺩ‬

‫ﺑ ــﺎﺯ ﻫ ــﺮ ﻳ ــﮏ ﻣ ــﺮﺩ ﺷ ــﺪ ﺷ ــﮑﻞ ﺩﺭﺧ ــﺖ‬

‫ﭼ ـ ــﺸﻢ ﺍﺯ ﺳ ـ ــﺒﺰﯼﹺ ﺍﻳ ـ ــﺸﺎﻥ ﻧﻴ ـ ــﮏﲞ ـ ــﺖ‬

‫ﻫﻔ ــﺖ ﻣ ــﯽﺷ ــﺪ‪ ،‬ﻓ ــﺮﺩ ﻣ ــﯽﺷ ــﺪ ﻫ ــﺮ ﺩﻣ ــﯽ‬

‫ﻣــﻦ ﭼــﻪ ﺳــﺎﻥ ﻣــﯽﮔــﺸﺘﻢ ﺍﺯ ﺣﻴــﺮﺕ ﳘــﯽ‬

‫ﻫـ ـ ـ ــﺮ ﺩﺭﺧﺘـ ـ ـ ــﯽ ﺷـ ـ ـ ــﺎﺥ ﺑـ ـ ـ ــﺮ ﺳ‪‬ـ ـ ـ ــﺪﺭﻩ ﺯﺩﻩ‬

‫ﺳ‪ ‬ـ ــﺪﺭﻩ ﭼ ـ ــﻪ ﺑـ ـ ـﻮ‪‬ﺩ ﺍﺯ ﺧ ـ ــﻼ ﺑﻴ ـ ــﺮﻭﻥ ﺷ ـ ــﺪﻩ‬

‫ﺑﻌ ـ ـ ــﺪ ﺍﺯ ﺁﻥ ﺩﻳ ـ ـ ــﺪﻡ ﺩﺭﺧﺘ ـ ـ ــﺎﻥ ﺩﺭ ﳕ ـ ـ ــﺎﺯ‬

‫ﺻــﻒ ﮐــﺸﻴﺪﻩ ﻳــﮏ ﲨﺎﻋــﺖ ﮐــﺮﺩﻩ ﺳــﺎﺯ‬

‫ﻳ ـ ــﮏ ﺩﺭﺧ ـ ــﺖ ﺍﺯ ﭘ ـ ــﻴﺶ‪ ،‬ﻣﺎﻧﻨ ـ ــﺪ ﺍﻣ ـ ــﺎﻡ‬

‫ﺩﻳﮕـ ـ ـ ـ ـ ــﺮﺍﻥ ﺍﻧـ ـ ـ ـ ـ ــﺪﺭ ﭘـ ـ ـ ـ ـ ــﯽ ﺍﻭ ﺩﺭ ﻗﻴـ ـ ـ ـ ـ ــﺎﻡ‬

‫ﺑﻌـ ـ ـﺪ‪ ‬ﺩﻳ ـ ــﺮﯼ ﮔ ـ ــﺸﺖ ﺁ‪ ‬ـ ــﺎ ﻫﻔ ـ ــﺖ ﻣ ـ ــﺮﺩ‬

‫ﲨﻠ ـ ـ ـ ــﻪ ﺩﺭ ﻗﻌ ـ ـ ـ ــﺪﻩ ﭘ ـ ـ ـ ــﯽ ﻳ ـ ـ ـ ــﺰﺩﺍﻥ ﻓ ـ ـ ـ ــﺮﺩ‬

‫ﭼ ـ ــﻮﻥ ﺑ ـ ــﻪﻧﺰﺩﻳﮑ ـ ــﯽ ﺭﺳ ـ ــﻴﺪﻡ ﻣ ـ ــﻦ ﺯ ﺭﺍﻩ‬

‫ﮐـ ـ ـ ـ ــﺮﺩﻡ ﺍﻳـ ـ ـ ـ ــﺸﺎﻥ ﺭﺍ ﺳـ ـ ـ ـ ــﻼﻡ ﺍﺯ ﺍﻧﺘﺒـ ـ ـ ـ ــﺎﻩ‬

‫ﻗـ ـ ـ ــﻮﻡ ﮔﻔﺘﻨـ ـ ـ ــﺪﻡ ﺟـ ـ ـ ــﻮﺍﺏﹺ ﺁﻥ‪» :‬ﺳـ ـ ـ ــﻼﻡ‬

‫ﺍﯼ ﺩﻗ ـ ـ ـ ـ ــﻮﻗﯽ ﻣﻔﺨ ـ ـ ـ ـ ــﺮ ﺗ ـ ـ ـ ـ ــﺎﺝ ﮐ ـ ـ ـ ـ ــﺮﺍﻡ«‬

‫ﺑﻌـ ــﺪ ﺍﺯ ﺁﻥ ﮔﻔﺘﻨـ ــﺪ‪» :‬ﻣـ ــﺎ ﺭﺍ ﺁﺭﺯﻭ ﺍﺳـ ــﺖ‬

‫ﺍﻗﺘ ــﺪﺍ ﮐ ــﺮﺩﻥ ﺑ ــﻪ ﺗ ــﻮ ﺍﯼ ﭘ ــﺎﮎ ﺩﻭﺳ ــﺖ«‬

‫ﺁﻥ ﻗﻴ ـ ـ ـ ـ ــﺎﻡ ﻭ ﺁﻥ ﺭﮐ ـ ـ ـ ـ ــﻮﻉ ﻭ ﺁﻥ ﺳ ـ ـ ـ ـ ــﺠﻮﺩ‬

‫ﭼـ ــﺸﻢ ﻣـ ــﺎﻟﻴـ ــﺪﻡ ﮐـ ــﻪ ﺁﻥ ﻫﻔـ ــﺖ ﺍﺭﺳـ ــﻼﻥ‬

‫ﮔﻔ ـ ــﺘﻢ ﺁﺧ ـ ــﺮ ﭼ ـ ــﻮﻥ ﻣ ـ ــﺮﺍ ﺑ ـ ــﺸﻨﺎﺧﺘﻨ ـ ــﺪ؟!‬

‫ﺍﺯ ﺩﺭﺧﺘـ ـ ــﺎﻥ ﺑـ ـ ــﺲ ﺷـ ـ ــﮕﻔﺘﻢ ﻣـ ـ ــﯽﳕـ ـ ــﻮﺩ‬

‫ﺗ ـ ــﺎ ﮐﻴ ـ ــﺎﻥﺍﻧ ـ ــﺪ ﻭ ﭼ ـ ــﻪ ﺩﺍﺭﻧ ـ ــﺪ ﺍﺯ ﺟﻬ ـ ــﺎﻥ‬

‫ﭘـ ــﻴﺶ ﺍﺯ ﺍﻳـ ــﻦ ﺑـ ــﺮ ﻣـ ــﻦ ﻧﻈـ ــﺮ ﻧﻨـ ــﺪﺍﺧﺘﻨـ ــﺪ‬

‫ﭘـ ـ ـ ــﻴﺶ ﺩﺭ ﺷـ ـ ـ ــﺪ ﺁﻥ ﺩﻗـ ـ ـ ــﻮﻗﯽ ﺩﺭ ﳕـ ـ ـ ــﺎﺯ‬

‫ﻗـ ـ ــﻮﻡ ﳘﭽـ ـ ــﻮﻥ ﺍﻃﻠ ـ ـ ــﺲ ﺁﻣـ ـ ــﺪ ﺍﻭ ﻃ ـ ـ ــﺮﺍﺯ‬

‫ﻧﺎﮔﻬـ ـ ــﺎﻥ ﭼـ ـ ــﺸﻤﺶ ﺳـ ـ ــﻮﯼ ﺩﺭﻳـ ـ ــﺎ ﻓﺘـ ـ ــﺎﺩ‬

‫ﮐـ ــﻪ ﺷـ ــﻨﻴﺪ ﺍﺯ ﺳـ ــﻮﯼ ﺩﺭﻳـ ــﺎ »ﺩﺍﺩ! ﺩﺍﺩ!«‬

‫ﻫـ ــﻢ ﺷـ ــﺐ ﻭ ﻫـ ــﻢ ﺍﺑـ ــﺮ ﻭ ﻫـ ــﻢ ﻣـ ــﻮﺝ ﻋﻈـ ــﻴﻢ‬

‫ﺍﻳ ـ ــﻦ ﺳ ـ ــﻪ ﺗ ـ ــﺎﺭﻳﮑﯽ ﻭ ﺍﺯ ﻏ ـ ــﺮﻗﺎﺑ ـ ــﻪ ﺑ ـ ــﻴﻢ‬

‫ﺩﺭ ﺩﻋ ـ ـ ـ ـ ـ ـ ـ ـ ــﺎ ﺍﻳـ ـ ـ ـ ـ ـ ـ ـ ـ ــﺸﺎﻥ ﻭ ﺩﺭ ﺯﺍﺭﯼ ﻭ ﺁﻩ‬

‫ﺑ ـ ـ ــﺮ ﻓﻠ ـ ـ ــﮏ ﺯﺍﻳـ ـ ـ ـﺸﺎﻥ ﺷ ـ ـ ــﺪﻩ ﺩﻭﺩ ﺳ ـ ـ ــﻴﺎﻩ‬

‫ﭼـ ـ ــﻮﻥ ﺩﻗـ ـ ــﻮﻗﯽ ﺁﻥ ﻗﻴـ ـ ــﺎﻣـ ـ ــﺖ ﺭﺍ ﺑﺪﻳـ ـ ــﺪ‬

‫ﺭﺣـ ـ ــﻢ ﺍﻭ ﺟـ ـ ــﻮﺷـ ـ ــﻴﺪ ﻭ ﺍﺷـ ـ ــﮏ ﺍﻭ ﺩﻭﻳـ ـ ــﺪ‬

‫ﺧ ــﻮﺵ ﺳ ــﻼﻣﺘ ــﺸﺎﻥ ﺑ ــﻪ ﺳ ــﺎﺣ ــﻞ ﺑ ــﺎﺯ ﺑ ــﺮ‬

‫ﺍﯼ ﺭﺳ ـ ــﻴﺪﻩ ﺩﺳ ـ ــﺖ ﺗ ـ ــﻮ ﺩﺭ ﲝ ـ ــﺮ ﻭ ﺑ ـ ــﺮ«‬

‫ﺩﺭ ﻣﻴ ـ ـ ــﺎﻥ ﻣ ـ ـ ــﻮﺝ ﺩﻳ ـ ـ ــﺪ ﺍﻭ ﮐ ـ ـ ــﺸﺘﯽﺋـ ـ ـ ــﯽ‬

‫ﺍﻫ ـ ـ ـ ـﻞﹺ ﮐـ ـ ـ ــﺸﺘﯽ ﺍﺯ ﻣﻬـ ـ ـ ــﺎﺑـ ـ ـ ــﺖ ﮐﺎﺳ ـ ـ ـ ــﺘﻪ‬

‫ﮔﻔ ـ ــﺖ‪» :‬ﻳ ـ ــﺎﺭﺏ ﻣﻨﮕ ـ ــﺮ ﺍﻧ ـ ــﺪﺭ ﻓﻌﻠ ـ ــﺸﺎﻥ‬

‫ﺩﺭ ﻗـ ـ ـ ـ ـ ــﻀﺎ ﻭ ﺩﺭ ﺑـ ـ ـ ـ ـ ــﻼ ﻭ ﺯﺷـ ـ ـ ـ ـ ــﺘﯽﺋـ ـ ـ ـ ـ ــﯽ‬ ‫ﻧﻌ ـ ـ ـ ـ ـ ـ ــﺮﻩ ﻭ ﻭﺍﻭﻳﻠ ـ ـ ـ ـ ـ ـ ــﻬﺎ ﺑ ـ ـ ـ ـ ـ ـ ــﺮﺩﺍﺷ ـ ـ ـ ـ ـ ـ ــﺘﻪ‬

‫ﺷ ـ ـ ـﻪ‪ ‬ﻧﻴﮑـ ـ ــﻮ ﻧـ ـ ــﺸﺎﻥ‬ ‫ﺩﺳﺘـ ـ ــﺸﺎﻥ ﮔﻴـ ـ ــﺮ ﺍﯼ ‪‬‬

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‫‪۲۶‬‬ ‫ﺍﺷــﮏ ﻣﻴﺮﻓــﺖ ﺍﺯ ﺩﻭﭼــﺸﻤﺶ‪ ،‬ﻭﺁﻥ ﺩﻋــﺎ‬

‫ﺑ ـ ــﯽﺧ ـ ــﻮﺩ ﺍﺯ ﻭﯼ ﻣ ـ ــﯽ ﺑﺮﺁﻣ ـ ــﺪ ﺗ ـ ــﺎ ﲰ ـ ــﺎ‬

‫ﺗـ ـ ــﺎ ﺭﻫﻴـ ـ ــﺪ ﺁﻥ ﮐـ ـ ــﺸﺘﯽ ﻭ ﺁﻣـ ـ ــﺪ ﺑـ ـ ــﻪ ﮐـ ـ ــﺎﻡ‬

‫ﺷـ ـ ـ ــﺪ ﳕـ ـ ـ ــﺎ ﹺﺯ ﺁﻥ ﲨﺎﻋـ ـ ـ ــﺖ ﻫـ ـ ـ ــﻢ ﲤـ ـ ـ ــﺎﻡ‬

‫ﭘ‪‬ﭽﭙ‪‬ﭽ ـ ـ ـ ــﯽ ﺍﻓﺘ ـ ـ ـ ــﺎﺩﺷ ـ ـ ـ ــﺎﻥ ﺑ ـ ـ ـ ــﺎ ﳘ ـ ـ ـ ــﺪﮔﺮ‬

‫ﮐـ ــﺎﻳﻦ ﻓـ ــﻀﻮﻟﯽﮐﻴـ ــﺴﺖ ﺍﺯﻣـ ــﺎ ﺍﯼ ﭘـ ــﺪﺭ؟‬

‫ﮔﻔﺖ ﻫﺮﻳﮏ‪» :‬ﻣـﻦ ﻧﮑـﺮﺩﻩ ﺍﺳـﺘﻢ ﮐﻨـﻮﻥ‬

‫ﺍﻳـ ــﻦ ﺩﻋـ ــﺎ‪ ،‬ﻧـ ــﯽ ﺍﺯ ﺑـ ــﺮﻭﻥ ﻧـ ــﯽ ﺍﺯ ﺩﺭﻭﻥ«‬

‫ﮔﻔـ ـ ــﺖ‪» :‬ﻣـ ـ ــﺎﻧـ ـ ــﺎ ﺍﻳـ ـ ــﻦ ﺍﻣـ ـ ــﺎﻡ ﻣـ ـ ــﺎ ﺯ ﺩﺭﺩ‬

‫ﺑ ـ ـ ــﻮﺍﻟﻔ ـ ـ ــﻀﻮﻻﻧ ـ ـ ــﻪ ﻣﻨ ـ ـ ــﺎﺟ ـ ـ ــﺎﺗﯽ ﺑﮑ ـ ـ ــﺮﺩ‬

‫ﭼ ـ ــﻮﻥ ﻧﮕ ـ ــﻪ ﮐ ـ ــﺮﺩﻡ ﺯ ﭘ ـ ــﺲ ﺗ ـ ــﺎ ﺑﻨﮕ ـ ــﺮﻡ‬

‫ﮐ ـ ـ ــﻪ ﭼ ـ ـ ــﻪ ﻣ ـ ـ ــﯽﮔﻮﻳﻨ ـ ـ ــﺪ ﺁﻥ ﺍﻫ ـ ـ ــﻞ ﮐ ـ ـ ــﺮﻡ‬

‫ﺍﻭ ﻓ ـ ــﻀﻮﻟﯽ ﺑ ـ ــﻮﺩﻩ ﺍﺳ ـ ــﺖ‪ ،‬ﺍﺯ ﺍﻧﻘﺒ ـ ــﺎﺽ‬ ‫ﻳﮏ ﺍﺯ ﺍﻳﺸ ـ ـ ــﺎﻥ ﺭﺍ ﻧ ـ ــﺪﻳـ ـ ـ ــﺪﻡ ﺩﺭ ﻣﻘ ـ ـ ـ ــﺎﻡ‬

‫ﮐ ـ ـ ــﺮﺩ ﺑ ـ ـ ــﺮ ﳐﺘ ـ ـ ــﺎ ﹺﺭ ﻣﻄﻠ ـ ـ ــﻖ ﺍﻋﺘ ـ ـ ــﺮﺍﺽ«‬

‫ﺭﻓﺘ ـ ـ ــﻪ ﺑ ــﻮﺩﻧـ ـ ــﺪ ﺍﺯ ﻣﻘ ـ ـ ــﺎﻡ ﺧـ ـ ــﻮﺩ ﲤـ ـ ـ ـ ــﺎﻡ‬

‫ﺦ ﺩ‪ ‬ﹼﻗــﺎﻕ« ﺑــﻮﺩﻩ ﺍﺩﻋﺎﻫــﺎﯼ ﺍﻳــﻦﭼﻨﻴﻨــﯽ ﺑــﺴﻴﺎﺭ‬ ‫ﺍﻳــﻦ ﺩﻗﻴﻘــﯽ ﮐــﻪ ﻧــﺎﻡ ﺍﺻــﻠﻴﺶ »ﺷــﻴ ﹺ‬

‫ﻣـﯽﮐـﺮﺩﻩ ﻭ ﺑـﺎ ﭼﻨـﻴﻦ ﺍﺩﻋﺎﻫـﺎﯼ ﮔﺰﺍﻓـﯽ ﺑـﻮﺩﻩ ﮐـﻪ ﺑـﺮ ﻣﺮﻳـﺪﺍﻥ ﺧـﻮﻳﺶ ﻣـﯽﺍﻓـﺰﻭﺩﻩ ﺍﺳـﺖ‪.‬‬

‫ﳎﻤﻮﻋــﻪﺋ ـﯽ ﺍﺯ ﭼﻨ ــﻴﻦ ﺍﺩﻋﺎﻫ ــﺎﯼ ﮔ ــﺰﺍﻑ ﻭ ﺧﻴﺎﻟﺒﺎﻓﺎﻧ ــﻪ ﮐ ــﻪ ﻧ ــﺸﺎﻧﮥ ﺗ ــﻮﻫﻢﮔﺮﺍﻳ ـﯽﹺ ﺷ ــﺪﻳﺪ‬

‫ﺻﻮﻓﻴﺎﻥ ﻭ ﺧﻮﺷﺒﺎﻭﺭﯼﹺ ﻣﺮﻳﺪﺍﻧﺸﺎﻥ ﺍﺳﺖ ﺭﺍ ﻣﯽﺗﻮﺍﻥ ﺩﺭ ﳘﮥ ﺗﺄﻟﻴﻔﺎﺕ ﺻﻮﻓﻴﺎﻥ ﺩﻳﺪ‪.‬‬

‫ﺻﻮﻓﻴﺎﻥ ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﮐﻪ ﺑﺎﻳـﺪ ﺑـﻪ ﺩﺍﺩﮤ ﺧـﺪﺍ ﻫﺮﭼـﻪ ﺑﺎﺷـﺪ ﺭﺿـﺎ ﺩﺍﺩ‪ ،‬ﻭ ﺩﺭ‬ ‫ﺑﺮﺍﺑ ــﺮ ﺍﺭﺍﺩﮤ ﺧ ــﺪﺍ ﻫ ــﻴﭻ ﺍﻋﺘﺮﺍﺿ ــﯽ ﻧﺒﺎﻳ ــﺪ ﮐ ــﺮﺩ‪ ،‬ﺣﺎﮐﻤﻴ ــﺖ ﺳﻴﺎﺳ ــﯽ ﺭﻭﺯ ﺭﺍ ﻫﺮﭼ ــﻪ ﺑ ــﻮﺩ‬

‫ﻣﻘﺒــﻮﻝ ﻣــﯽﺩﺍﻧــﺴﺘﻨﺪ ﻭ ﺍﻃﺎﻋــﺖ ﺍﺯ ﺩﺳــﺘﮕﺎﻩ ﺳــﻠﻄﻪ ﺭﺍ ﺑــﻪ ﻋــﻮﺍﻡ ﺗﻠﻘــﻴﻦ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﺁ‪‬ــﺎ‬

‫ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﮐﻪ »ﭘﺎﺩﺷﺎﻫﯽ« ﻳﮏ ﺟﻠﻮﻩ ﺍﺯ »ﺧﺪﺍﻳﯽ« ﺍﺳﺖ ﻭ ﭘﺎﺩﺷـﺎﻩ ﻣـﺴﻠﻤﺎﻧﯽ ﮐـﻪ ﺑـﺎ‬ ‫ﺩﻳــﻦ ﺧــﺪﺍ ﺩﺭ ﺳــﺘﻴﺰ ﻧﺒﺎﺷــﺪ ﻫــﺮ ﻋﻤﻠــﯽ ﮐــﻪ ﺍﳒــﺎﻡ ﺩﻫــﺪ ﻋــﻴﻦ ﻋــﺪﻝ ﺍﺳــﺖ؛ ﺣﺘــﯽ ﺍﮔــﺮ ﺷــﺎﻩ‬

‫ﺑﺮﺍﯼ ﺍﺭﺿﺎﯼ ﺍﻣﻴﺎﻝ ﺷﻬﻮﺍﻧﯽ ﺧـﻮﻳﺶ ﺧـﻮﻥ ﺍﻧـﺴﺎ‪‬ﺎﯼ ﺑـﯽﮔﻨـﺎﻩ ﺭﺍ ﺑـﺪﻭﻥ ﻫـﻴﭻ ‪‬ﺎﻧـﻪﺋـﯽ‬

‫ﺑﺮﻳــﺰﺩ ﮐــﺎﺭﯼ ﺧﺪﺍﭘــﺴﻨﺪ ﮐــﺮﺩﻩ ﺍﺳــﺖ ﻭﮐــﺴﯽ ﺣــﻖ ﻧــﺪﺍﺭﺩ ﮐــﻪ ﺑــﻪ ﺍﻭ ﺍﻋﺘــﺮﺍﺽ ﮐﻨــﺪ‪ .‬ﺍﻳــﻦ‬

‫ﺟﻨﺒــﻪ ﺍﺯ ﻋﻘﻴــﺪﮤ ﺻــﻮﻓﻴﺎﻥ ﺭﺍ ﻣﻮﻟــﻮﯼ ﺩﺭ ﺩﺍﺳــﺘﺎﻥ ﻋــﺸﻖ ﭘﺎﺩﺷــﺎﻩ ﺑــﻪ ﮐﻨﻴــﺰﮎ ﺑﻴــﺎﻥ ﮐــﺮﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺩﺍﺳــﺘﺎﻥ ﮐــﻪ ﺩﺭ ﺁﻏــﺎﺯ ﺩﻓﺘــﺮ ﺍﻭﻝ ﻣﺜﻨــﻮﯼ ﺁﻣــﺪﻩ ﺍﺳــﺖ‪ ،‬ﭘﺎﺩﺷــﺎﻫﯽ ﮐﻨﻴﺰﮐــﯽ‬

‫ﺯﻳﺒﺎﺭﻭ ﻣﯽﺧـﺮﺩ ﻭ ﺩﻝ ﺑـﻪ ﺍﻭ ﻣـﯽﺑﻨـﺪﺩ؛ ﻭﻟـﯽ ﮐﻨﻴـﺰﮎ ﮐـﻪ ﺩﻟـﺶ ﺑـﻪ ﺟـﺎﯼ ﺩﻳﮕـﺮ ﺑﻨـﺪ ﺑـﻮﺩﻩ‬ ‫ﺍﺳــﺖ ﺑﻴﻤــﺎﺭ ﻣــﯽﺷــﻮﺩ‪ .‬ﭘﺎﺩﺷــﺎﻩ ﻃﺒﻴﺒــﺎﻥ ﺭﺍ ﻣــﯽﻃﻠﺒــﺪ؛ ﺗــﺎ ﺳــﺮﺍﳒﺎﻡ ﻳــﮏ ﻃﺒﻴﺒــﯽ ﻣﺘﻮﺟــﻪ‬

‫ﻣﯽﺷﻮﺩ ﮐﻪ ﺩﻝﹺ ﮐﻨﻴﺰﮎ‪ ‬ﺑﻴﭽﺎﺭﻩ ﺩﺭ ﮔـﺮﻭ ﻋـﺸﻘﯽ ﺍﺳـﺖ‪ ،‬ﻭ ﺩﺭﺩ ﺍﻭ ﺩﺭﺩ ﻋـﺸﻖ ﺍﺳـﺖ‪ .‬ﺍﻳـﻦ‬

‫ﻃﺒﻴـﺐ ﻧــﺎﻡ ﻭ ﻧــﺸﺎﻧﯽﹺ ﻣﻌــﺸﻮﻕ ﮐﻨﻴــﺰﮎ ﺭﺍ ﮐــﻪ ﻳــﮏ ﺯﺭﮔــﺮ ﺍﻫــﻞ ﲰﺮﻗﻨــﺪ ﺍﺳــﺖ ﺍﺯ ﺯﺑــﺎﻥ ﺍﻭ‬

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‫‪۲۷‬‬ ‫ﺑﻴﺮﻭﻥ ﻣﯽﮐﺸﺪ؛ ﻭ ﭘﺎﺩﺷﺎﻩ ﮐﺲ ﺑﻪ ﲰﺮﻗﻨﺪ ﻣﯽﻓﺮﺳـﺘﺪ ﻭ ﺯﺭﮔـﺮ ﺭﺍ ﺑـﻪ‪‬ﺎﻧـﮥ ﺍﻳﻨﮑـﻪ ﺷـﺎﻩ ﺑـﻪ‬ ‫ﻫﻨــﺮ ﺍﻭ ﻧﻴﺎﺯﻣﻨــﺪ ﺍﺳــﺖ ﺍﺯ ﲰﺮﻗﻨــﺪ ﻣــﯽﺁﻭﺭ‪‬ﺩ‪ ،‬ﻭ ﻃﺒﻴــﺐ ﺑــﻪ ﺍﻣــﺮ ﺷــﺎﻩ ﺩﻭﺍﻫــﺎﺋﯽ ﺑــﻪ ﺯﺭﮔــﺮ‬ ‫ﻣﯽﻧﻮﺷﺎﻧﺪ‪ .‬ﺯﺭﮔﺮ ﺑﻴﭽﺎﺭﻩ ﻭ ﺍﺯ ﳘﻪﺟﺎ ﺑﯽﺧﱪ ﺩﺭ ﺍﺛﺮ ﺍﻳﻦ ﺩﻭﺍﻫﺎ ﺑﻴﻤﺎﺭ ﻣﯽﺷﻮﺩ ﻭ ﺁﻫﺴﺘﻪ‬

‫ﺁﻫــﺴﺘﻪ ﺩﺭ ﺑﺮﺍﺑــﺮ ﮐﻨﻴــﺰﮎ ﻣــﯽﭘﹺﮋ ‪‬ﻣ ـﺮ‪‬ﺩ ﻭ ﺭﻧــﮓ ﺭﻭﻳــﺶ ﻣــﯽﺭﻳــﺰﺩ‪ ،‬ﻭ ﭘــﻴﺶ ﺍﺯ ﺁﻧﮑــﻪ ﲟﻴــﺮﺩ‬ ‫ﻋﺸﻖ ﺍﻭ ﺍﺯ ﺩﻝ ﮐﻨﻴـﺰﮎ ﺑﻴـﺮﻭﻥ ﻣـﯽﺭﻭﺩ‪ ،‬ﻭ ﮐﻨﻴـﺰﮎ ﺳـﻼﻣﺘﺶ ﺭﺍ ﺑـﺎﺯ ﻣـﯽﻳﺎﺑـﺪ ﺗـﺎ ﺷـﻬﻮﺕ‬

‫ﭘﺎﺩﺷﺎﻩ ﺍﺭﺿﺎﺀ ﮔﺮﺩﺩ‪.‬‬

‫ﺍﻳــﻦ ﺩﺍﺳــﺘﺎﻥ ﺭﺍ ﮐــﻪ ﺩﺍﺳــﺘﺎﻥ ﲣﻴﻠــﯽ ﻳــﮏ ﺟﻨﺎﻳ ـﺖ‪ ‬ﺗﻮﺟﻴــﻪﻧــﺸﺪﻧﯽ ﺗﻮﺳــﻂ ﻳــﮏ‬

‫ﭘﺎﺩﺷﺎﻩ ﻫـﻮﺱﺑـﺎﺯ ﺍﺳـﺖ ﻣﻮﻟـﻮﯼ ﺩﺭ ﭘﺎﻳـﺎﻧﺶ ﭼﻨـﻴﻦ ﺗﻮﺟﻴـﻪ ﻣـﯽﮐﻨـﺪ ﮐـﻪ ﮐـﺎﺭﯼ ﮐـﻪ ﺷـﺎﻩ‬ ‫ﮐﺮﺩ ﮐﺎﺭﯼ ﺩﺭﺳـﺖ ﺑـﻮﺩ؛ ﻭ ﻫﺮﭼـﻪ ﮐـﺮﺩ ﺍﺯ ﺭﻭﯼ ﺣﮑﻤﺘـﯽ ﺑـﻮﺩ ﮐـﻪ ﺧـﺪﺍ ﺑـﻪ ﺍﻭ ﺍﳍـﺎﻡ ﮐـﺮﺩﻩ‬ ‫ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ ﺷﺎﻩ ﻣﺜﻞ ﺧﺪﺍ ﻗﺎﺩﺭ ﻣﻄﻠﻖ ﺍﺳﺖ ﻭ ﺟﺎﻥ ﻣـﯽﺳـﺘﺎﻧ‪‬ﺪ ﻭ ﺟـﺎﻥ ﻣـﯽﲞـﺸﺪ‪ .‬ﻭ ﮐـﺴﯽ‬

‫ﮐﻪ ﺟﺎﻥ ﻣﯽﲞﺸﺪ ﻫﺮﮐﻪ ﺭﺍ ﺑﮑﺸﺪ ﮐﺎﺭﯼ ﻧﺎﺭﻭﺍ ﻧﮑﺮﺩﻩ ﺍﺳﺖ‪:‬‬ ‫ﺖ ﺍﻭ ﺩﺳﺖ ﺧﺪﺍ ﺍﺳﺖ‬ ‫ﺁﻧﮑﻪ ﺟـﺎﻥ ﲞﺸـﺪ ﺍﮔﺮ ﺑﮑﹸﺸﺪ ﺭﻭﺍ ﺍﺳﺖ | ﻧﺎﺋﺐ ﺍﺳﺖ ﻭ ﺩﺳ ‪‬‬

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‫ﻧﺘﻴﺠــﮥ ﻃﺒﻴﻌــﯽ ﻋﻘﻴــﺪﮤ ﺟــﱪﯼﮔــﺮﯼ ﺻــﻮﻓﻴﺎﻥ ﮐــﻪ ﻧﻴــﮏ ﻭ ﺑــﺪ ﺭﺍ ﺟﻠــﻮﮤ ﻟﻄــﻒ ﺧــﺪﺍ‬ ‫ﻣﯽﺩﺍﻧﺴﺘﻨﺪ ﻭ ﻫﺮﺩﻭ ﺣﺎﻟﺖ ﺭﺍ ﺑﺎ »ﻋﻨﺎﻳـﺖ ﻣﻌـﺸﻮﻕ ﺑـﻪ ﻋﺎﺷـﻖ« ﺗﻌﺒﻴـﺮ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ،‬ﺗﺄﻳﻴـﺪ‬ ‫ﻣﻄﻠﻖﹺ ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﺳﻴﺎﺳﯽ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺑﻪﺣﺎﮐﻤﻴﺖ‪ ‬ﻣﻐﻮﻝ ﻣﺸﺮﻭﻋﻴﺖ ﻣﯽﲞـﺸﻴﺪ‬

‫‪ 1‬ﺍﻟﺒﺘﻪ ﻣﻮﻟﻮﯼ ﺩﺭ ﺯﻣﺎﻧﯽ ﮐﻪ ﲢﺖ ﺗﺄﺛﻴﺮ ﻋﺮﻓﺎﻥ‪ ‬ﴰﺲ ﺑﻮﺩﻩ ﮔﻔﺘﻪ ﺍﺳﺖ‪» :‬ﭼﺮﺥ ﺍﺭ ﻧﮕﺮﺩﺩ‬ ‫ﮐﻨ‪‬ﻢ‪ ،‬ﮔﹶﺮﺩﻭﻥ ﺍﮔﺮ ﺩﻭﻧﯽ ﮐﻨﺪ ﮔﺮﺩﻭﻥ‪ ‬ﮔﺮﺩﻭﻥ ﺑﺸﮑﻨﻢ‪ «.‬ﻭ ﺍﻳﻦ‬ ‫ﮔ‪‬ﺮﺩ‪ ‬ﺩﻝ ﺍﺯ ﺑﻴﺦ ﻭ ﺍﺻﻠﺶ ﺑﺮ ﹶ‬ ‫ﻋﻘﻴﺪﻩﺋﯽ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻋﺮﻓﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﻋﻘﺎﻳﺪ ﺻﻮﻓﻴﻪ ﺩﺭ ﺗﻀﺎﺩ ﮐﺎﻣﻞ ﺍﺳﺖ‪.‬‬ ‫ﺣﺎﻓﻆ ﻧﻴﺰ ﺍﻳﻦ ﺑﻴﻨﺶ ﻋﺎﺭﻓﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ‪» :‬ﺑﻴﺎ ﺗﺎ ﮔﻞ ﺑﺮﺍﻓﺸﺎﻧﻴﻢ ﻭ‬ ‫ﻣﯽ ﺩﺭ ﺳﺎﻏﺮ ﺍﻧﺪﺍﺯﻳﻢ‪ /‬ﻓﻠﮏ ﺭﺍ ﺳﻘﻒ ﺑﺸﮑﺎﻓﻴﻢ ﻭ ﻃﺮﺣﯽ ﻧﻮ ﺩﺭﺍﻧﺪﺍﺯﻳﻢ‪ «.‬ﻭ »ﺳ‪‬ﺮ‪ ‬ﺧﺪﺍ ﮐﻪ‬ ‫ﺩﺭ ﺗ‪ ‬ﺘﻖﹺ ﻏﻴﺐ‪ ‬ﻣ‪‬ﻨﺰ‪‬ﻭﯼ ﺍﺳﺖ‪ /‬ﻣﺴﺘﺎﻧﻪ ﺍﺵﻧﻘﺎﺏ ﺯ ﺭﺧﺴﺎﺭ ﺑﺮﮐﺸﻴﻢ‪ «.‬ﻭ »ﺍﻭ ﺑﻪﺧﻮﱎ ﺗﺸﻨﻪ ﻭ‬ ‫ﻣﻦ ﺑﺮ ﻟﺒﺶ‪ ،‬ﺗﺎ ﭼﻮﻥ ﺷﻮﺩ‪ /‬ﮐﺎﻡ ﺑﺴﺘﺎﱎ ﺍﺯ ﺍﻭ ﻳﺎ ﺩﺍﺩ ﺑﺴﺘﺎﻧ‪‬ﺪ ﺯ ﻣﻦ‪ «.‬ﺣﺎﻓﻆ ﺩﺭ ﻣﻮﺍﺭﺩﯼ ﮐﻪ ﺍﺯ‬ ‫ﺟﱪ ﺳﺨﻦ ﻣﯽﮔﻮﻳﺪ ﮐﻨﺎﻳﻪﺋﯽ ﻧﻴﺶﺩﺍﺭ ﺑﻪﺻﻮﻓﻴﺎﻥ ﻣﯽﺯﻧﺪ‪ .‬ﺑﺎﺭﺯﺗﺮﻳﻦ ﻭﺟﻮﻩ ﺗﻔﺎﻭﺕ ﻋﺮﻓﺎﻥ‪‬‬ ‫ﺍﻳﺮﺍﻧﯽ ﺑﺎ ﺗﺼﻮﻑ‪ ‬ﺧﺎﻧﻘﺎﻫﯽ ﳘﻴﻦ ﺑﺎﻭﺭ ﻋﺎﺭﻓﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺑﻪﺁﺯﺍﺩﯼ ﺍﻧﺴﺎﻥ ﻭ ﺗﺴﻠﻴﻢﻧﺎﭘﺬﻳﺮﯼ‬ ‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﺭﺍﺩﮤ ﺟﱪﯼﹺ ﻣﺎﻓﻮﻕ ﺍﺳﺖ ﺣﺘﯽ ﺍﮔﺮ ﺍﺭﺍﺩﮤ ﺁﲰﺎﻧﯽ ﺑﺎﺷﺪ؛ ﺩﺭ ﺣﺎﻟﯽ ﮐﻪ ﺻﻮﻓﻴﺎﻥﹾ‬ ‫ﺗﺴﻠﻴﻢ ﳏﺾﹺ ﺍﺭﺍﺩﮤ ﻣﺎﻓﻮﻕﺍﻧﺪ ﺣﺘﯽ ﺍﮔﺮ ﺍﻳﻦ ﺍﺭﺍﺩﻩ ﺍﺯﺁﻥ‪ ‬ﺣﺎﮐﻤﺎﻥ‪ ‬ﺳﺘﻤﮕ ﹺﺮ ﻣﻐﻮﻝ ﺑﺎﺷﺪ‪.‬‬

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‫‪۲۸‬‬ ‫ﻭ ﺳﺘﻤﻬﺎﯼ ﻣﻐﻮﻻﻥ ﺭﺍ ﺗﻮﺟﻴﻪ ﻣﯽﮐـﺮﺩ‪ ،‬ﻭ ﺟﺎﻣﻌـﻪ ﺭﺍ ﺑـﻪ ﺑـﯽﻣﺒـﺎﻻﺗﯽ ﻧـﺴﺒﺖ ﺑـﻪ ﺳﺮﻧﻮﺷـﺖ‬ ‫ﺧﻮﻳﺶ ﺳﻮﻕ ﻣﯽﺩﺍﺩ‪.‬‬ ‫ﻫــﻢ ﺣﮑﻤﺮﺍﻧــﺎﻥ ﻣﻐــﻮﻝ ﺑﻨــﺎﺑﺮ ﺧﺮﺍﻓــﺎﺕ ﺧﻮﺩﺷــﺎﻥ ﺑــﺮﺍﯼ ﺷــﻴﻮﺥ ﺧﺎﻧﻘﺎﻫﻬــﺎ ﺗﻘــﺪﺱ‬

‫ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ؛ ﻭ ﻫـﻢ ﮔـﺴﺘﺮﺵ ﺍﻓﮑـﺎﺭ ﺻـﻮﻓﻴﺎﻧﻪ ﻣﻮﺟـﺐ ﲢﮑـﻴﻢ ﭘﺎﻳـﻪﻫـﺎﯼ ﻗـﺪﺭﺕ ﻣﻐـﻮﻻﻥ‬ ‫ﻣ ــﯽﺷ ــﺪ‪ .‬ﺣﮑﻤﺮﺍﻧ ــﺎﻥ ﻣﻐ ــﻮﻝ ﺑ ــﺮﺍﯼ ﺁﻧﮑ ــﻪ ﺍﺭﺍﺩﺗ ــﺸﺎﻥ ﺭﺍ ﺑ ــﻪ ﺷ ــﻴﻮﺥ ﻧﻴﺮﻭﻣﻨ ــﺪ ﻭ ﭘﺮﻣﺮﻳ ــﺪ‬

‫ﺧﺎﻧﻘﺎﻫﻬــﺎ ﻧــﺸﺎﻥ ﺩﻫﻨ ــﺪ ﻣــﺴﺎﻋﺪ‪‬ﺎ ﻭ ﻧ ــﺬﻭﺭﺍﺕ ﻣــﺎﻟﯽ ﻭ ﻣﻮﻗﻮﻓــﻪﻫ ــﺎﯼ ﭘﺮﺩﺭﺁﻣــﺪﯼ ﺭﺍ ﮐ ــﻪ‬ ‫ﻋﻤﻮ ‪‬ﻣـﺎ ﺍﻣــﻼﮎ ﻭ ﺍﻣــﻮﺍﻝ ﻣــﺼﺎﺩﺭﻩﻳــﯽ ﺍﻳﺮﺍﻧﻴــﺎﻥ‪ ‬ﺯﻳـ ﹺﺮ ﺳــﺘﻢ ﺑــﻮﺩ ﺩﺭ ﺍﺧﺘﻴــﺎﺭ ﺧﺎﻧﻘﺎﻫﻬــﺎ ﻗــﺮﺍﺭ‬

‫ﻣﯽﺩﺍﺩﻧﺪ‪ .‬ﺑﻪ ﳘﻴﻦ ﺳﺒﺐ ﻫﺮﮐـﺪﺍﻡ ﺍﺯ ﺷـﻴﻮﺥ ﺧﺎﻧﻘﺎﻫـﺪﺍﺭ ﻣﺜـﻞ ﻳـﮏ ﭘﺎﺩﺷـﺎﻩ ﭘﺮﻗـﺪﺭﺕ ﻭ‬ ‫ﺛﺮﻭﲤﻨﺪ ﺑﻮﺩ ﻭ ﺑﺮ ﺧﻴﻞ ﻣﺮﻳﺪﺍﻧﺶ ﺷﺎﻫﯽ ﻣﯽﮐﺮﺩ‪.‬‬

‫ﺧﺎﻧﻘـ ــﺎﻩ ﺷـ ــﻴﺦ ﺻـ ــﻔﯽ ﺩﺭ ﺍﺭﺩﺑﻴـ ــﻞ ﻳﮑـ ــﯽ ﺍﺯ ﭘﺮﺩﺭﺁﻣـ ــﺪﺗﺮﻳﻦ ﺧﺎﻧﻘﺎﻫﻬـ ــﺎ ﺑـ ــﻪ ﴰـ ــﺎﺭ‬

‫ﻣﯽﺭﻓﺖ‪ .‬ﺍﻳﻦ ﺧﺎﻧﻘﺎﻩ ﺍﺯ ﺍﻭﺍﻥ ﮐﺎﺭﺵ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺧﻮﺍﺟﻪ ﺭﺷﻴﺪﺍﻟﺪﻳﻦ ﻓـﻀﻞ ﺍﷲ ﻭﺯﻳـﺮ‬ ‫ﻧﻮﻣــﺴﻠﻤﺎﻥ ﻏﺎﺯﺍﳔــﺎﻥ ﻣﻐــﻮﻝ ﻭ ﺷــﺨﺺ ﻏﺎﺯﺍﳔــﺎﻥ ﻗــﺮﺍﺭ ﺩﺍﺷــﺖ‪ .‬ﺧﻮﺍﺟــﻪ ﺭﺷــﻴﺪﺍﻟﺪﻳﻦ‬

‫ﻓﻀﻞ ﺍﷲ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺑﻪ ﺩﺭﺑﺎﺭ ﻣﻐﻮﻝ ﺭﺍﻩ ﻳﺎﺑﺪ ﻃﺒﻴﺐ ﻣﻘﻴﻢ ﳘﺪﺍﻥ ﺑﻮﺩ ﻭ ﺩﮐﮥ ﻋﻄـﺎﺭﯼ‬ ‫ﺩﺍﺷــﺖ‪ .‬ﺍﻭ ﻋ ــﻼﻭﻩ ﺑﺮﮐ ــﺎﺭ ﻃﺒﺎﺑــﺖ ﺑ ــﻪ ﻓﻌﺎﻟﻴﺘ ــﻬﺎﯼ ﺩﻳﻨ ــﯽ ﻣــﯽﭘﺮﺩﺍﺧ ــﺖ‪ ،‬ﻭ ﺍﺯﲨﻠ ــﮥ ﺍﻳ ــﻦ‬

‫ﻓﻌﺎﻟﻴﺘﻬﺎ ﺍﺳﺘﻨﺴﺎﺥ ﻭ ﺗﺮﲨﮥ ﺗﻮﺭﺍﺕ ﺑﻮﺩ )ﺯﻳﺮﺍ ﺍﻭ ﺍﺯ ﺧﺎﻧﺪﺍﻥ ﻋﻠﻤﺎﯼ ﻳﻬﻮﺩ ﳘﺪﺍﻥ ﺑﻮﺩ(‪.‬‬ ‫ﺍﻭ ﺍﺯ ﺭﺍﻩ ﭘﻴﺸﮥ ﻋﻄﺎﺭﯼ ﻭ ﻃﺒﺎﺑﺖ ﻧﺰﺩ ﻏﺎﺯﺍﳔﺎﻥ ﺗﻘﺮﺏ ﻳﺎﻓﺖ ﻭ ﺗﻮﺍﻧﺴﺖ ﮐﻪ ﻋﻨﻮﺍﻥ ﻭﺯﻳﺮ‬

‫ﺩﺭﺑ ــﺎﺭ ﺍﻳ ــﻦ ﺧ ــﺎﻥ ﻧﻴﺮﻭﻣﻨ ــﺪ ﺭﺍ ﺍﺣ ــﺮﺍﺯ ﮐﻨ ــﺪ ﻭ ﳘ ــﻪﮐ ــﺎﺭﮤ ﺧ ــﺎﻥ ﺑ ــﺰﺭﮒ ﺷ ــﻮﺩ‪ .‬ﺍﻭ ﺩﺭ ﻋﻬ ــﺪ‬

‫ﺍﳉﺎﻳﺘﻮ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﻣﺎﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻡ ﺩﻫﻬﺎ ﺭﻭﺳﺘﺎﯼ ﺣﺎﺻـﻠﺨﻴﺰ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺑـﺮﺍﯼ‬

‫ﺧــﻮﺩﺵ ﻣــﺼﺎﺩﺭﻩ ﮐــﺮﺩ ﻭ ﮐــﺸﺎﻭﺭﺯﺍﻥ ﺍﻳﺮﺍﻧــﯽ ﺭﺍ ﺑــﻪ ﻣــﺰﺍﺭﻋﻴﻦ ﻧﻴﻤــﻪﺑــﺮﺩﮤ ﺧــﻮﺩﺵ ﺗﺒــﺪﻳﻞ‬

‫ﮐ ــﺮﺩ‪ .‬ﺍﻭ ﭼﻬ ــﺎﺭﺩﻩ ﭘ ــﺴﺮ ﺩﺍﺷ ــﺖ؛ ﻫﺮﮐ ــﺪﺍﻡ ﺭﺍ ﺩﺭ ﻳﮑ ــﯽ ﺍﺯ ﻣﻘﺎﻣﻬ ــﺎﯼ ﺣ ــﺴﺎﺱ ﮐ ــﺸﻮﺭﯼ‬

‫ﮔﻤﺎﺷــﺖ ﻭ ﺳﺮﻧﻮﺷــﺖ ﺍﻳــﺮﺍﻥ ﺭﺍ ﻣﻴــﺎﻥ ﭘــﺴﺮﺍﻧﺶ )ﮐــﻪ ﺷــﺎﻳﺪ ﺑﻴــﺸﺘﺮﺷﺎﻥ ﺑﺮﺍﺩﺭﺯﺍﺩﮔــﺎﻥ ﺍﻭ‬ ‫ﺑﻮﺩﻧــﺪ( ﺗﻘــﺴﻴﻢ ﮐــﺮﺩ‪ .‬ﺧﻮﺍﺟــﻪ ﭘــﺲ ﺍﺯ ﺁﻧﮑــﻪ ﺑــﻪ ﺣﮑـﻢﹺ ﺿــﺮﻭﺭﺕ‪ ‬ﻣﻘــﺎﻡ ﺩﻭﻟﺘــﻴﺶ ﻣــﺴﻠﻤﺎﻥ‬ ‫ﺷﺪ ﺩﺭﺻﺪﺩ ﮐﺴﺐ ﲪﺎﻳﺖ ﺧﺎﻧﻘﺎﻫﺪﺍﺭﺍﻥ ﺑﺮﺁﻣـﺪ ﺗـﺎ ﺍﺯ ﺍﻳـﻦ ﺭﺍﻩ ﺑـﺮﺍﯼ ﺧـﻮﺩﺵ ﻣﻌﻨﻮﻳـﺖ‬ ‫ﺑﺘﺮﺍﺷــﺪ ﻭ ﮐــﺴﺐ ﲪﺎﻳــﺖ ﻣﺮﺩﻣــﯽ ﮐﻨــﺪ ﻭ ﺩﺭﻧﺘﻴﺠــﻪ ﺍﻋــﻀﺎﯼ ﺧﺎﻧــﺪﺍﻧﺶ ﻧﻴــﺰ ﳏﺒﻮﺑﻴــﺖ‬

‫ﻳﺎﺑﻨــﺪ ﺗــﺎ ﺩﺭ ﺁﻳﻨــﺪﻩ ﻧﻴــﺰ ﺑﺘﻮﺍﻧﻨــﺪ ﺍﻣﺘﻴﺎﺯﺍﺗــﺸﺎﻥ ﺭﺍ ﺣﻔــﻆ ﮐﻨﻨــﺪ‪ .‬ﺍﻭ ﺑــﻪ ﺷــﻴﺦ ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ‬

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‫‪۲۹‬‬ ‫ﻧﺰﺩﻳﮏ ﺷﺪ ﻭ ﺧﻮﻳﺸﱳ ﺭﺍ ﻣﺮﻳﺪ ﻃﺮﺍﺯ ﺍﻭﻝ ﺷﻴﺦ ﻗﻠﻤـﺪﺍﺩ ﻣـﯽﮐـﺮﺩ‪ ،‬ﻭ ﺑـﻪ ﻫـﺮ ﻣﻨﺎﺳـﺒﺘﯽ ﺑـﻪ‬ ‫ﺯﻳﺎﺭﺕ ﺧﺎﻧﻘﺎﻩ ﻣﯽﺭﻓﺖ ﻭ ﻫـﺪﺍﻳﺎ ﻭ ﻧـﺬﻭﺭﺍﺗﺶ ﺭﺍ ﺑـﻪ ﺁﺳـﺘﺎﻧﮥ ﺧﺎﻧﻘـﺎﻩ ﺗﻘـﺪﻳﻢ ﻣـﯽﺩﺍﺷـﺖ‪.‬‬ ‫ﺑﻨﺎ ﺑـﺮ ﺳـﻨﺪﯼ ﮐـﻪ ﺩﺭ »ﻣﮑﺎﺗﺒـﺎﺕ ﺭﺷـﻴﺪﯼ« ﺁﻣـﺪﻩ‪ ،‬ﺧﻮﺍﺟـﻪ ﺑـﻪ ﻣﻨﺎﺳـﺒﺖ ﻳﮑـﯽ ﺍﺯ ﺍﻋﻴـﺎﺩ‪،‬‬

‫ﺍﺟﻨﺎﺱ ﺯﻳﺮ ﺭﺍ ﺑﻪ ﺩﺭﮔﺎﻩ ﺷﻴﺦ »ﺑﺰﺭﮔﻮﺍﺭ« ﺗﻘﺪﻳﻢ ﺩﺍﺷﺖ‪:‬‬

‫ﮔﻨــﺪﻡ ‪ ۱۵۰۰۰‬ﮐﻴﻠــﻮ؛ ﺑــﺮﻧﺞ ﺳــﻔﻴﺪ ﮐــﺮﺩﻩ ‪ ۳۰۰۰۰‬ﮐﻴﻠــﻮ؛ ﺭﻭﻏــﻦ ﮔــﺎﻭ ‪ ۱۶۰۰‬ﮐﻴﻠــﻮ؛‬

‫ﻋــﺴﻞ ‪ ۳۲۰۰‬ﮐﻴﻠــﻮ؛ ﻣﺎﺳــﺖ ﮐﻴــﺴﻪﮐــﺮﺩﮤ ﺩﻳﺮﭘــﺎ ‪ ۸۰۰‬ﮐﻴﻠــﻮ؛ ﺩﻭﺷــﺎﺏ )ﺷــﻴﺮﮤ ﺧﺮﻣــﺎ( ‪۴۰۰‬‬

‫ﮐﻴﻠ ــﻮ؛ ﺷ ــﮑﺮ ‪ ۴۰۰‬ﮐﻴﻠ ــﻮ؛ ﻧﺒ ــﺎﺕ ﻣ ــﺼﺮﯼ ‪ ۴۰۰‬ﮐﻴﻠ ــﻮ؛ ﮔ ــﺎﻭ ﻧ ــﺮ ‪ ۳۰‬ﺭﺃﺱ؛ ﮔﻮﺳ ــﻔﻨﺪ ‪۱۳۰‬‬

‫ﺭﺃﺱ؛ ﻏــﺎﺯ ‪ ۱۹۰‬ﻋــﺪﺩ؛ ﻣﺎﮐﻴــﺎﻥ ‪ ۶۰۰‬ﻋــﺪﺩ؛ ﮔــﻼﺏ ‪ ۳۰‬ﻗﺮﺍﺑــﻪ؛ ﭘــﻮﻝ ﻧﻘــﺪ ‪ ۱۰‬ﻫــﺰﺍﺭ ﺩﻳﻨــﺎﺭ‬ ‫)ﺣﺪﻭﺩ ‪ ۷۵‬ﮐﻴﻠﻮ ﻃﻼ(‪.‬‬

‫‪١‬‬

‫ﺷﻴﺦ ﺻﻔﯽ ﺑﺎ ﭼﻨﻴﻦ ﺗﻮﺟﻬﺎﺕ ﺷﺎﻫﺎﻧﻪﺋـﯽ‪ ،‬ﻭ ﺑـﺎ ﭼﻨـﻴﻦ ﺩﺭﺁﻣـﺪﻫﺎﯼ ﳒـﻮﻣﯽ ﮐـﻪ ﺍﺯ‬

‫»ﺟﻴﺐ ﻭﺯﻳﺮ ﻭ ﺷﺎﻩ«‪ ،‬ﻭ ﺩﺭ ﺣﻘﻴﻘـﺖ ﺍﺯ ﺩﺳـﺘﺮﻧﺞ ﻣـﺮﺩﻡ ﺗـﺎﺭﺍﺝﺷـﺪﻩ ﻭ ﻓﻠـﮏﺯﺩﮤ ﺍﻳـﺮﺍﻥ ﺑـﻪ‬

‫ﺑﺎﺭﮔﺎﻫﺶ ﺳـﺮﺍﺯﻳﺮ ﻣـﯽﺷـﺪ‪ ،‬ﺑـﺮﺍﯼ ﻣـﺪﺕ ‪ ۳۵‬ﺳـﺎﻝ ﺑـﺮ ﺩﺳـﺘﮕﺎﻩ ﺗـﺼﻮﻑ ﺍﺭﺩﺑﻴـﻞ ﺭﻫـﱪﯼ‬ ‫ﻣـﯽﮐـﺮﺩ‪ ،‬ﻭ ﻫـﺰﺍﺭﺍﻥ ﻣﺮﻳـﺪ ﺑـﯽﮐـﺎﺭﻩ ﻭ ﻣﻔـﺖﺧـﻮﺭ ﻭ ﻣﻨﺘﻈـﺮ ﻟـﺬ‪‬ﺎﯼ ‪‬ـﺸﺖ ﺩﺭ ﭘﻴﺮﺍﻣــﻮﻧﺶ‬ ‫ﮔـ ــﺮﺩ ﺁﻣـ ــﺪﻩ ﺑﻮﺩﻧـ ــﺪ‪ ،‬ﻭ ﺍﺯ ﻋﻄﺎﻳـ ــﺎﯼ ﺷـ ــﺎﻫﺎﻥ ﻭ ﻭﺯﻳـ ــﺮﺍﻥ ﺭﻭﺯﯼ ﻣـ ــﯽﺧﻮﺭﺩﻧـ ــﺪ ﻭ ﺑـ ــﻪ ﺟـ ــﺎﻥ‬

‫ﭘﺎﺩﺷ ــﺎﻫﺎﻥ ﻣﻐ ــﻮﻝ ﻭ ﻭﺯﻳﺮﺍﻧ ــﺸﺎﻥ ﺩﻋ ــﺎﯼ ﺧﻴ ــﺮ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ‪ ،‬ﻭ ﺩﺭ ﺳ ــﻔﺮﻫﺎﯼ ﺗﺒﻠﻴﻐ ــﯽ ﮐ ــﻪ‬ ‫ﺑــﻪﺭﻭﺳــﺘﺎﻫﺎ ﻭ ﺷــﻬﺮﻫﺎﯼ ﺍﻳــﺮﺍﻥ ﺍﳒــﺎﻡ ﻣــﯽﺩﺍﺩﻧــﺪ ﺿــﺮﻭﺭﺕ ﺍﻃﺎﻋ ـﺖ‪ ‬ﻣﻄﻠــﻖ ﻭ ﺑﻨــﺪﻩﻭﺍﺭ ﺍﺯ‬

‫ﺷﺎﻫﺎﻥ ﻭ ﺣﺮﺍﻡ ﺑﻮﺩﻥ ﳐﺎﻟﻔﺖ ﺑﺎ ﭘﺎﺩﺷﺎﻩ ﺭﺍ ﺗﺒﻠﻴﻎ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬

‫ﻓﺮﺯﻧﺪﺍﻥ ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ‬ ‫ﺩﺭﮔﺬﺷ ــﺖ ﺷ ــﻴﺦ ﺻ ــﻔﯽ ﺑ ــﻪ ﺳ ــﺎﻝ ‪۷۱۳‬ﺥ ﻣ ــﺼﺎﺩﻑ ﺑ ــﻮﺩ ﺑ ــﺎ ﺩﺭﮔﺬﺷـ ـﺖ‪ ‬ﺍﺑﻮﺳ ــﻌﻴﺪ‬ ‫ ﺁﺧــﺮﻳﻦ ﭘﺎﺩﺷــﺎﻩ ﻣﻐــﻮﻝ ﻭ ﺁﻏــﺎﺯ ﺩﻭﺭﺍﻥ ﺑﻠــﻮﮎﺷــﺎﻫﯽﹺ ﻣﻮﺳــﻮﻡ ﺑــﻪ ﻣﻠــﻮﮎﺍﻟﻄــﻮﺍﺋﻔﯽ ﻳــﺎ‬

‫ﺁﻧﮕﻮﻧــﻪ ﮐــﻪ ﺗﺮﮐــﺎﻥ ﻣــﯽﮔﻔﺘﻨــﺪ »ﺍﻳــﻞﺧــﺎﻧﯽ«‪ .‬ﭘــﺲ ﺍﺯ ﺷــﻴﺦ ﺻــﻔﯽ‪ ،‬ﺑﻨــﺎ ﺑــﻪ ﻭﺻــﻴﺖ ﺍﻭ‬

‫‪ 1‬ﺍﻭﺯﺍﻥ ﺑﺎﻻ ﺑﻪ ﻣﻦ ﻭ ﺧﺮﻭﺍﺭ ﺫﮐﺮ ﺷﺪﻩ ﻭ ﻣﻦ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪﺫﻫﻦ ﺍﻣﺮﻭﺯ ﻧﺰﺩﻳﮏ ﮐﺮﺩﻩ‬ ‫ﺑﺎﺷﻢ‪ ،‬ﺑﻪﮐﻴﻠﻮ ﻧﻮﺷﺘﻪﺍﻡ‪.‬‬

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‫‪www.IrPDF.com‬‬

‫‪۳۰‬‬ ‫ﭘــﺴﺮﺵ ﺻــﺪﺭﺍﻟﺪﻳﻦ ﺭﻳﺎﺳــﺖ ﺧﺎﻧﻘــﺎﻩ ﺍﺭﺩﺑﻴــﻞ ﺭﺍ ﺑــﻪﺩﺳــﺖ ﮔﺮﻓــﺖ‪ .‬ﺷــﻴﺦ ﺻــﺪﺭﺍﻟﺪﻳﻦ ﺍﺯ‬ ‫ﭘ ــﺪﺭﺵ ﺑﻠﻨ ــﺪﭘﺮﻭﺍﺯﺗﺮ ﺑ ــﻮﺩ‪ ،‬ﻭ ﺑ ــﻪﺻ ــﺪﺩ ﺁﻧﮑ ــﻪ ﺑﺎﺭﮔ ــﺎﻩ ﭘ ــﺪﺭﺵ ﺭﺍ ﺑ ــﻪ ﻳﮑ ــﯽ ﺍﺯ ﺑﺰﺭﮔﺘ ــﺮﻳﻦ‬ ‫ﺑﺎﺭﮔﺎﻫﻬﺎﯼ ﺍﻳﺮﺍﻥ ﺗﺒﺪﻳﻞ ﮐﻨﺪ ﮔﻨﺒـﺪ ﻋﻈﻴﻤـﯽ ﺑـﺮﺍﯼ ﺷـﻴﺦ ﺻـﻔﯽ ﺩﺭ ﺍﺭﺩﺑﻴـﻞ ﺑﻨـﺎ ﮐـﺮﺩ ﮐـﻪ‬

‫ﮐــﺎﺭ ﺑﻨــﺎﻳﺶ ﺳــﺎﳍﺎ ﺑــﻪﻃــﻮﻝ ﺍﳒﺎﻣﻴــﺪ‪ .‬ﺍﻭ ﻣــﯽﺩﺍﻧــﺴﺖ ﮐــﻪ ﮔﻨﺒــﺪ ﺭﻫــﱪ ﻫﺮﭼــﻪ ﺑﺰﺭﮔﺘــﺮ ﻭ‬

‫ﺑﺎﺷﮑﻮﻫﺘﺮ ﺑﺎﺷﺪ ﻋﻮﺍﻡ‪ ‬ﺗﻮﺟـﻪ ﺑﻴـﺸﺘﺮﯼ ﺑـﻪ ﺁﻥ ﺧﻮﺍﻫﻨـﺪ ﳕـﻮﺩ ﻭ ﺻـﺎﺣﺒﺶ ﺭﺍ ﺩﺍﺭﺍﯼ ﻣﻘـﺎﻡ‬

‫ﻋﺎﻟﯽﺗﺮ ﺧﻮﺍﻫﻨﺪ ﭘﻨﺪﺍﺷﺖ‪ ،‬ﻭ ﺩﺭﻧﺘﻴﺠﻪ ﻧـﺬﺭ ﻭ ﻧﻴﺎﺯﻫـﺎﯼ ﺑﻴـﺸﺘﺮﯼ ﺑـﻪ ﺁﻥ ﺗﻘـﺪﻳﻢ ﺧﻮﺍﻫﻨـﺪ‬ ‫ﮐﺮﺩ‪ .‬ﺍﻳﻦ ﭼﻴﺰﯼ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﻋﻬﺪ ﺗﺮﮐﺎﻥ ﺳﻠﺠﻮﻗﯽ‪ ‬ﺷـﻴﻮﺥ ﻃﺮﻳﻘـﺖ ﻭ ﻣﺘﻮﻟﻴـﺎﻥ ﺩﻳـﻦ ﺑـﻪ ﺁﻥ‬

‫ﻭﺍﻗـﻒ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺑـﻪﳘـﻴﻦ ﺭﻭ ﺍﺳـﺖ ﮐـﻪ ﻣـﯽﺑﻴﻨـﻴﻢ ﺩﺭ ﮐـﺸﻮﺭ ﻣـﺎ ﺍﺯ ﺩﻭﺭﺍﻥ ﺳـﻠﺠﻮﻗﯽ‬ ‫ﺑــﻪﺑﻌــﺪ ﺍﻳــﻦﳘــﻪ ﮔﻨﺒــﺪﻫﺎ ﻭ ﺑﺎﺭﮔﺎﻫﻬــﺎﯼ ﺭﻳــﺰ ﻭ ﺩﺭﺷــﺖ ﺍﺯ ﳘــﻪﺳــﻮ ﺳــﺮ ﺑــﺮﺁﻭﺭﺩ ﻭ ﻫﺮﮐــﺪﺍﻡ‬

‫ﺑـﺮﺍﯼ ﺧﻮﺩﺷــﺎﻥ ﺩﺳـﺘﮕﺎﻩ ﺷــﺎﻫﺎﻧﻪ ﺍﻳﺠـﺎﺩ ﮐﺮﺩﻧــﺪ‪ .‬ﮔﻨﺒــﺪﻫﺎ ﺭﺍ ﺑـﻪ ﺍﻳــﻦ ﺧـﺎﻃﺮ ﺑﺎﺷــﮑﻮﻩ ﺑﻨــﺎ‬ ‫ﻣﯽﮐﺮﺩﻧﺪ ﻭ ﺩﺭ ﺁ‪‬ﺎ ﳘﻪﮔﻮﻧﻪ ﻇﺮﺍﻓﺘﮑﺎﺭﯼ ﻫﻨﺮﯼ ﺑﻪﮐﺎﺭ ﻣﯽﺑﺮﺩﻧـﺪ ﮐـﻪ ﻭﻗﺘـﯽ ﻋـﻮﺍﻡ ﻭﺍﺭﺩ‬

‫ﮔﻨﺒــﺪ ﺷــﻮﻧﺪ ﺷــﮑﻮﻩ ﮔﻨﺒــﺪ ﺩﺭ ﺩﻟــﺸﺎﻥ ﺍﺛــﺮ ﮐﻨــﺪ ﻭ ﳘــﻴﻦ ﺍﺛــﺮ ﺑــﺮﺍﯼ ﺻــﺎﺣﺐ ﮔﻨﺒــﺪ ﺷــﮑﻮﻩ‬ ‫ﻗﺪﺳــﯽ ﭘﺪﻳــﺪ ﺁﻭ ‪‬ﺭﺩ ﻭ ﻋــﻮﺍﻡ ﺭﺍ ﺑــﻪ ﭘﺮﺳــﺘﺶ ﺁ‪‬ــﺎ ﻭﺍﺩﺍﺭﺩ ﻭ ﺗــﺸﻮﻳﻖ ﮐﻨــﺪ ﮐــﻪ ﺍﻣــﻮﺍﻝ ﻧــﺬﺭﯼﹺ‬ ‫ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮﯼ ﺑﻪﺁﻥ ﺗﻘﺪﻳﻢ ﮐﻨﻨﺪ‪ .‬ﻭﻗﺘـﯽ ﮔﻨﺒـﺪ ﻣـﻮﺭﺩ ﭘﺮﺳـﺘﺶ ﺑﺎﺷـﺪ‪ ،‬ﻣﺘﻮﻟﻴـﺎﻥ ﮔﻨﺒـﺪ ﺑـﻪ‬

‫ﳕﺎﻳﻨﺪﮔﺎﻥ ﺧﺪﺍ ﺗﺒﺪﻳﻞ ﻣﯽﺷﻮﻧﺪ ﻭ ﻣﯽﺗﻮﺍﻧﻨﺪ ﺑﻪ ﺳﺎﺩﮔﯽ ﻋﻮﺍﻡ ﺭﺍ ﮐﻪ ﳘﻮﺍﺭﻩ ﺗﻮﺳﻂ‬

‫ﺗﻠﻘﻴﻨ ــﻬﺎﯼ ﺷ ــﺒﺎﻧﻪﺭﻭﺯﯼﹺ ﳘ ــﻴﻦ ﻣﺘﻮﻟﻴ ــﺎﻥ ﺩﺭ ﻭﺣ ــﺸﺖ ﺍﺯ »ﻏ ــﻀﺐ ﺧ ــﺪﺍ« ﻭ »ﺑﻴﻤ ــﺎﺭﯼ« ﻭ‬

‫»ﻗﺤﻄﯽ« ﻭ »ﺯﻟﺰﻟﻪ« ﻭ »ﺳﻴﻞ« ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ ﺑﻪ ﻫـﺮ ﺭﺍﻫـﯽ ﮐـﻪ ﻣﺎﻳـﻞ ﺑﺎﺷـﻨﺪ ﺳـﻮﻕ‬ ‫ﺩﻫﻨﺪ‪ ،‬ﻭ ﺍﺯ ﺁ‪‬ﺎ ‪‬ﺮﻩﮐﺸﯽ ﮐﻨﻨﺪ‪.‬‬

‫ﺧﺎﻧﻘ ــﺎﻩ ﺍﺭﺩﺑﻴ ــﻞ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻳﻠﺨﺎﻧ ــﺎﻥ ﻣﻐ ــﻮﻝ ﳘﭽﻨ ــﺎﻥ ﺭﻭﻧﻘ ــﺶ ﺭﺍ ﺣﻔ ــﻆ ﮐ ــﺮﺩ ﻭ‬

‫ﳘﻮﺍﺭﻩ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺷﺎﻫﺎﻥ ﻭ ﺷﺎﻫﮑﺎﻥ ﺍﻳﻠﺨﺎﻧﯽ ﺑﻮﺩ‪ .‬ﺩﺭ ﺳﺎﻝ ‪۷۶۶‬ﺥ ﮐـﻪ ﺍﻣﻴـﺮ ﺗﻴﻤـﻮﺭ ﺩﺭ‬

‫ﺩﻧﺒﺎﻝ ﺗﺼﺮﻑ ﻭ ﲣﺮﻳﺐ ﻭ ﺗﺎﺭﺍﺝ ﺷﺮﻕ ﻭ ﴰﺎﻝ ﺍﻳﺮﺍﻥ ﺑـﻪ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺭﺳـﻴﺪ ﺻـﺪﺭﺍﻟﺪﻳﻦ‬

‫ﳘﭽﻨﺎﻥ ﻣﺴﻨﺪﻧﺸﻴﻦﹺ ﺧﺎﻧﻘﺎﻩ ﺍﺭﺩﺑﻴﻞ ﺑـﻮﺩ‪ .‬ﺗﻴﻤـﻮﺭ ﭘـﺲ ﺍﺯ ﺁﻥ ﳘـﻪ ﺟﻨﺎﻳﺘـﻬﺎ ﮐـﻪ ﺩﺭ ﺍﻳـﺮﺍﻥ‬ ‫ﮐ ــﺮﺩﻩ ﺑ ــﻮﺩ ﺑ ــﺎ ﺩﺳ ــﺘﯽ ﻣﺎﻻﻣ ــﺎﻝ ﺍﺯ ﺩﺍﺭﺍﺋﻴﻬ ــﺎﯼ ﺗ ــﺎﺭﺍﺝﺷ ــﺪﮤ ﺍﻳﺮﺍﻧﻴ ــﺎﻥ ﺑ ــﻪﺣ ــﻀﻮﺭ ﺷ ــﻴﺦ‬

‫ﺻ ــﺪﺭﺍﻟﺪﻳﻦ ﺭﺳ ــﻴﺪﻩ ﻧ ــﺴﺒﺖ ﺑ ــﻪ ﺍﻭ ﺍﺑ ــﺮﺍﺯ ﺍﺭﺍﺩﺕ ﮐ ــﺮﺩ؛ ﻭ ﺷ ــﻴﺦ ﻧﻴ ــﺰ ﺑ ــﺎﺯﻭﯼ ﺍﻭ ﺭﺍ ﮔﺮﻓﺘ ــﻪ‬ ‫ﺑﺮﮐــﺖ ﺩﺍﺩ؛ ﮐﺎﺭﻫــﺎﻳﺶ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺗﺄﻳﻴــﺪ ﮐــﺮﺩ؛ ﺑــﻪﺍﻭ ﻭ ﻓﺘﻮﺣــﺎﺗﺶ ﺑﺮﮐــﺖ ﺩﺍﺩ؛ ﺑــﺮﺍﯼ‬

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‫‪۳۱‬‬ ‫ﻃﻮﻝ ﻋﻤﺮﺵ ﻭ ﻓﺘﻮﺣﺎﺕ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮﺵ ﺩﻋﺎ ﮐﺮﺩ‪.‬‬ ‫ﺩﺭ ﻟﺸﮑﺮﮐ ــﺸﯽﹺ ﺩﻭﻡ ﺍﻣﻴﺮﺗﻴﻤ ــﻮﺭ ﺑ ــﻪ ﺍﻳ ــﺮﺍﻥ ﺩﺭ ﺳ ــﺎﻝ ‪۷۷۸‬ﺥ ﮐ ــﻪ ﺧﺮﺍﺑﻴﻬ ــﺎﯼ ﺑ ــﺴﻴﺎﺭ‬ ‫ﺑﻪﺑﺎﺭ ﺁﻭﺭﺩ ﻭ ﺍﺯ ﺳﺮﻫﺎﯼ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ‬ﺷﻬﺮﻫﺎﯼ ﳐﺘﻠﻒ ﮐﻠﻪﻣﻨﺎﺭﻩﻫﺎ ﺑﺮﭘﺎ ﺷﺪ‪ ،‬ﺧﻮﺍﺟـﻪ ﻋﻠـﯽ‬

‫ﺳﻴﺎﻫﭙﻮﺵ ﭘـﺴﺮ ﺷـﻴﺦ ﺻـﺪﺭﺍﻟﺪﻳﻦ ﺑـﺮ ﺟـﺎﯼ ﭘـﺪﺭﺵ ﺭﻳﺎﺳـﺖ ﺧﺎﻧﻘـﺎﻩ ﺍﺭﺩﺑﻴـﻞ ﺭﺍ ﺩﺍﺷـﺖ‪.‬‬

‫ﺧﻮﺍﺟﻪ ﻋﻠـﯽ ﻧﻴـﺰ ﻣﺜـﻞ ﭘـﺪﺭﺵ ﺍﻣﻴﺮﺗﻴﻤـﻮﺭ ﺭﺍ ﭘﺎﺩﺷـﺎﻫﯽ ﻋـﺎﺩﻝ ﻧﺎﻣﻴـﺪ ﻭ ﻣـﻮﺭﺩ ﺍﺣﺘـﺮﺍﻡ‬ ‫ﺑــﺴﻴﺎﺭ ﺍﻣﻴﺮﺗﻴﻤــﻮﺭ ﻭﺍﻗــﻊ ﺷــﺪ‪ .‬ﺍﻣﻴﺮﺗﻴﻤــﻮﺭ ﺳــﭙﺲ ﻗــﺼﺪ ﻟﺸﮑﺮﮐــﺸﯽ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ )ﺗﺮﮐﻴــﮥ‬

‫ﮐﻨﻮﻧﯽ( ﮐﺮﺩ‪ ،‬ﻭ ﺩﻭﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻫﺰﺍﺭﺍﻥ ﻧﻮﺟﻮﺍﻥ ﺗﺎﺗﺎﺭ ﺭﺍ ﮐﻪ ﺩﺭ‬

‫ﺍﻧــﺎﺗﻮﻟﯽ ﺍﺳــﻴﺮ ﮔﺮﻓﺘــﻪ ﻭ ﺑــﺎ ﺧــﻮﺩ ﺁﻭﺭﺩﻩ ﺑــﻮﺩ ﺑــﻪﻋﻨــﻮﺍﻥ ﺻــﺪﻗﻪ ﺑــﻪﺧﺎﻧﻘــﺎﻩ ﺍﺭﺩﺑﻴــﻞ ﺗﻘــﺪﻳﻢ‬

‫ﮐــﺮﺩ‪ .‬ﺍﻳــﻦ ﭼﻨــﺪﻫﺰﺍﺭ ﺟــﻮﺍﻥ ﺗﺎﺗــﺎﺭ ﺩﺭ ﺁﻳﻨــﺪﻩ ﭼﻨﺎﻧﮑــﻪ ﭘــﺎﺋﻴﻦﺗــﺮ ﺧــﻮﺍﻫﻴﻢ ﺩﻳــﺪ ﻫــﺴﺘﮥ‬

‫ﺍﻭﻟﻴﮥ ﻳﮏ ﮔﺮﻭﻫﯽ ﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍﺩﻧﺪ ﮐﻪ ﺑﻌﺪﻫﺎ ﻧﺎﻡ ﺗﺮﮐﯽ »ﻗﺰﻟﺒﺎﺵ« ﮔﺮﻓﺘﻨﺪ ﮐـﻪ ﻣﻌـﺎﺩﻝﹺ‬ ‫ﺍﻳﺮﺍﻧﻴﺶ »ﺳﺮﺥﺳﺮ« ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﺳـﺎﻝ ‪۸۰۶‬ﺥ ﮐــﻪ ﺍﺑــﺮﺍﻫﻴﻢ ﭘــﺴﺮ ﺧﻮﺍﺟــﻪ ﻋﻠـﯽ ﭘــﺲ ﺍﺯ ﭘــﺪﺭﺵ ﺑــﻪﺭﻳﺎﺳــﺖ ﺧﺎﻧﻘــﺎﻩ‬

‫ﺍﺭﺩﺑﻴﻞ ﺭﺳﻴﺪ ﺳﻠﻄﻨﺖ‪ ‬ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﻳﺮﺍﻧﯽﻧﺸﻴﻦﹺ ﴰـﺎﻝ ﺭﻭﺩ ﺍﺭﺱ ﺗـﺎ ﺍﺭﺩﺑﻴـﻞ ﺩﺭ ﺩﺳـﺖ‬ ‫ﻗﺮﻩ ﻳﻮﺳﻒ ﺭﺋﻴﺲﹺ ﻗﺒﻴﻠﮥ ﺗﺮﮎ‪ ‬ﻣﺴﻠﻤﺎﻥﺷﺪﮤ ﻗﺮﻩ ﻗﻮﻳﻮﻥﻟﻮ ﺑﻮﺩ‪ .‬ﻗﺮﻩ ﻳﻮﺳـﻒ ﻧﻴـﺰ ﻣﺜـﻞ‬

‫ﺍﺳــﻼﻑ ﺗــﺮﮎ ﺧــﻮﻳﺶ ﺑــﻪﺍﺑــﺮﺍﻫﻴﻢ ﻭ ﺧﺎﻧﻘــﺎﻩ ﺷــﻴﺦ ﺻــﻔﯽ ﺍﺭﺍﺩﺕ ﻧــﺸﺎﻥ ﻣــﯽﺩﺍﺩ‪ .‬ﺷــﻴﺦ‬

‫ﺍﺑﺮﺍﻫﻴﻢ ﺩﺭ ﺳﺎﻝ ‪۸۲۶‬ﺥ ﺩﺭﮔﺬﺷﺖ‪ ،‬ﻭ ﺑﺎ ﺩﺭﮔﺬﺷﺖ ﺍﻭ ﺟﻨﮓ ﺭﻳﺎﺳﺖ‪ ‬ﺍﻭﻻﺩ ﺷﻴﺦ ﺻـﻔﯽ‬

‫ﺁﻏﺎﺯ ﺷﺪ‪ .‬ﺍﺯﻃﺮﻓﯽ ﺟﻌﻔﺮ ﺑﺮﺍﺩﺭ ﺍﺑﺮﺍﻫﻴﻢ ﻣﺪﻋﯽ ﺭﻳﺎﺳﺖ ﺧﺎﻧﻘﺎﻩ ﺑـﻮﺩ‪ ،‬ﻭ ﺍﺯ ﻃـﺮﻑ ﺩﻳﮕـﺮ‬ ‫ﺟﻨﻴﺪ ﭘـﺴﺮ ﺍﺑـﺮﺍﻫﻴﻢ ﺍﺩﻋـﺎﯼ ﻣﻴـﺮﺍﺙ ﭘـﺪﺭﺵ ﺩﺭ ﺭﻳﺎﺳـﺖ ﺧﺎﻧﻘـﺎﻩ ﺭﺍ ﺩﺍﺷـﺖ‪ .‬ﻧـﺰﺍﻉ ﻋﻤـﻮ ﻭ‬ ‫ﺑﺮﺍﺩﺭﺯﺍﺩﻩ ﺑﺮﺳﺮ ﺍﳓﺼﺎﺭ ﺍﻣﺘﻴﺎ ﹺﺯ ﺩﺭﺁﻣﺪﻫﺎﯼ ﺧﺎﻧﻘﺎﻩ ﺑﻮﺩ‪ .‬ﺍﮐﻨﻮﻥ ﺟﻬﺎﻧﺸﺎﻩ ﻗﺮﻩ ﻗﻮﻳﻮﻥﻟﻮ‬

‫)ﭘﺴﺮ ﻗﺮﻩ ﻳﻮﺳﻒ( ﮐﻪ ﺗﱪﻳﺰ ﺭﺍ ﭘﺎﻳﺘﺨﺖ ﺧـﻮﻳﺶ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺑـﻮﺩ ﲞـﺶ ﺑﺰﺭﮔـﯽ ﺍﺯ ﺍﻳـﺮﺍﻥ‬

‫ﺭﺍ ﺩﺭ ﻗﻠﻤ ــﺮﻭ ﺩﺍﺷ ــﺖ ﻭ ﺧ ــﻮﺩ ﺭﺍ ﺷ ــﺎﻩ ﺍﻳ ــﺮﺍﻥ ﻣ ــﯽﻧﺎﻣﻴ ــﺪ‪ .‬ﺟﻬﺎﻧ ــﺸﺎﻩ ﺟﺎﻧ ــﺐ ﺟﻌﻔ ــﺮ ﺭﺍ ﮐ ــﻪ‬

‫ﺑﺰﺭﮔﺘﺮ ﺑﻮﺩ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺟﻨﻴﺪ ﺍﺯ ﺟﻌﻔﺮ ﺷﮑﺴﺖ ﻳﺎﻓﺖ ﻭ ﺑـﺎ ﲨﻌـﯽ ﺍﺯ ﻣﺮﻳـﺪﺍﻥ ﺧﺎﻧﻘـﺎﻩ ﮐـﻪ‬ ‫ﺧﻮﺍﻫــﺎﻥ ﺭﻫــﱪﯼ ﺍﻭ ﺑﻮﺩﻧــﺪ )ﳘــﺎﻥ ﺗﺎﺗﺎﺭﻫــﺎﯼ ﺗﻘــﺪﻳﻤﯽ ﺗﻴﻤــﻮﺭ( ﺑــﻪﺍﻧــﺎﺗﻮﻟﯽ ﮔﺮﻳﺨــﺖ ﻳــﺎ‬

‫ﺗﺒﻌﻴــﺪ ﺷــﺪ‪ .‬ﺍﻳــﻦ ﭘﻴــﺸﺎﻣﺪ ﺳــﺮﺁﻏﺎﺯ ﻳــﮏ ﲢــﻮﻝ ﺑــﺰﺭﮒ ﺩﺭ ﻋﻘﻴــﺪﮤ ﺷــﻴﺦ ﺟﻨﻴــﺪ ﺑــﻮﺩ؛ ﻭ ﺩﺭ‬

‫ﳘﻴﻦ ﺳﻔﺮ ﺑﻮﺩ ﮐﻪ ﺧﺸﺖ ﺍﻭﻟﻴﮥ ﺑﻨﺎﯼ ﺗﺸﮑﻴﻼﺕ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ‪‬ﺎﺩﻩ ﺷﺪ‪.‬‬

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‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‬

‫ﻣﻨﺸﺄ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭﻋﻘﺎﻳﺪ ﺁ‪‬ﺎ‬ ‫ﺷﻴﺦ ﺟﻨﻴﺪ ﻭﻗﺘﯽ ﺑﻪﺍﻧﺎﺗﻮﻟﯽ ﺭﻓـﺖ ﺑـﺎ ﭘﻴـﺮﻭﺍﻥ‪ ‬ﻃﺮﻳﻘـﺖ‪ ‬ﻧـﻮﻳﻨﯽ ﺩﺭ ﻣﻴـﺎﻥ ﺗﺎﺗﺎﺭﻫـﺎ ﺩﺭ‬

‫ﺍﺭﺗﺒﺎﻁ ﺷﺪ ﮐﻪ ﻧﻮﻋﯽ ﻣﺬﻫﺐ ﺗﺸﻴﻊ ﻣﺒﺘﻨﯽ ﺑﺮ ﻧﻴﺎﭘﺮﺳﺘﯽ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﻭ ﺩﺭ ﺍﺛـﺮ‬ ‫ﺍﻳ ــﻦ ﺍﺭﺗﺒ ــﺎﻁ ﻣﺘﻮﺟ ــﻪ ﻧﻔ ــﻮﺫ ﻭ ﻗ ــﺪﺭﺕ ﻭ ﺛﺮﻭﺗ ــﯽ ﺷ ــﺪ ﮐ ــﻪ ﺷ ــﻴﻮﺥ ﺍﻳ ــﻦ ﻃﺮﻳﻘ ــﺖ ﺩﺭ ﻣﻴ ــﺎﻥ‬

‫ﺗﺎﺗﺎﺭﻫﺎﯼ ﺟﺎﮔﻴﺮﺷﺪﻩ ﺩﺭ ﺑﻴﺎﺑﺎ‪‬ﺎ ﻭ ﺁﺑﺎﺩﻳﻬﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﮐﺴﺐ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻭ ﺑﺮﺁﻥ ﺷـﺪ‬

‫ﮐﻪ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪﻋﻨـﻮﺍﻥ ﻳﮑـﯽ ﺍﺯ ﺷـﻴﻮﺥ ﺍﻳـﻦ ﻓﺮﻗـﻪ ﻣﻌﺮﻓـﯽ ﮐﻨـﺪ ﻭ ﺗـﺸﮑﻴﻞ ﺩﺍﺭ ﻭ ﺩﺳـﺘﮕﺎﻩ‬ ‫ﻧﻮﻳﻨﯽ ﺑﺪﻫﺪ‪.‬‬

‫ﭼﻮﻧﮑـﻪ ﲢــﻮﻝ ﺳﺮﻧﻮﺷــﺖﺳــﺎﺯ ﺩﺭ ﻋﻘﻴــﺪﮤ ﻣــﺬﻫﺒﯽ ﺷــﻴﺦ ﺟﻨﻴــﺪ ﲢــﺖ ﺗــﺄﺛﻴﺮ ﻋﻘﺎﺋــﺪ‬

‫ﺍﻓﺮﺍﻃﯽ ﺗﺎﺗﺎﺭﻫﺎﯼ ﺷـﻴﻌﻪﺷـﺪﻩ ﻭ ﭘﻴﺮﭘﺮﺳـﺖ ﺩﺭ ﺍﻧـﺎﺗﻮﻟﯽ ﺑـﻪ ﻭﻗـﻮﻉ ﭘﻴﻮﺳـﺖ‪ ،‬ﺳـﭙﺲ ﳘـﻴﻦ‬

‫ﺗﺎﺗﺎﺭﻫﺎ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﳓـﺼﺎﺭ‪‬ﺍ ﻣﺮﻳـﺪﺍﻥ ﺷـﻴﺦ ﺟﻨﻴـﺪ ﻭ ﺟﺎﻧـﺸﻴﻨﺎﻧﺶ ﺭﺍ ﺗـﺸﮑﻴﻞ ﺩﺍﺩﻧـﺪ ﻭ ﺑـﻪ‬ ‫ﺩﺭﻭﻥ ﺍﻳــﺮﺍﻥ ﺧﺰﻳــﺪﻩ ﺗــﺸﮑﻴﻼﺕ ﻗﺰﻟﺒــﺎﺵ ﺭﺍ ﺑــﻪ ﻭﺟــﻮﺩ ﺁﻭﺭﺩﻧــﺪ ﻭ ﺩﺭ ﺻــﺪﺩ ﻗﺒــﻀﻪ ﮐــﺮﺩﻥ‬

‫ﻗــﺪﺭﺕ ﺳﻴﺎﺳــﯽ ﺑﺮﺁﻣﺪﻧــﺪ‪ ،‬ﻻﺯﻡ ﺍﺳــﺖ ﮐــﻪ ﺑــﻪ ﻣﺎﻫﻴــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺭﻳــﺸﻪﻫــﺎﯼ ﻣــﺬﻫﺐ ﻭ‬ ‫ﻋﻘﻴﺪﻩﺷﺎﻥ ﻧﻈﺮﯼ ﺑﻴﻔﮑﻨﻴﻢ؛ ﺯﻳﺮﺍ ﺑﺪﻭﻥ ﺷﻨﺎﺧﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻫﺮﮔﻮﻧـﻪ ﻣﻄﺎﻟﻌـﻪﺋـﯽ ﺩﺭﺑـﺎﺭﮤ‬ ‫ﭘﺪﻳﺪﮤ ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﻧﺎﻗﺺ ﻭ ﺩ‪‬ﻡﺑﺮﻳﺪﻩ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪.‬‬

‫ﭘﻴﺪﺍﻳﺶ ﺷﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ‬ ‫ﻧﻴﻤــﮥ ﻏﺮﺑــﯽ ﺳــﺮﺯﻣﻴﻦ ﺍﻧــﺎﺗﻮﻟﯽ ﺗــﺎ ﻧﻴﻤــﻪﻫــﺎﯼ ﺳــﺪﮤ ﭘــﻨﺠﻢ ﻫﺠــﺮﯼ ﻳــﮏ ﺳــﺮﺯﻣﻴﻦ‬ ‫ﻣــﺴﻴﺤﯽﻧــﺸﻴﻦ ﺩﺍﺧــﻞ ﺩﺭ ﻗﻠﻤــﺮﻭ ﺩﻭﻟــﺖ ﺑﻴﺰﺍﻧــﺖ )ﺭﻭﻡ ﺷــﺮﻗﯽ( ﺑــﻮﺩ‪ .‬ﺳــﺎﮐﻨﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ‬

‫ﻋﻤــﺪﺗ‪‬ﺎ ﺍﺯ ﺗﻴــﺮﻩﻫــﺎﯼ ﳐﺘﻠــﻒ ﻗــﻮﻡ ﺁﺭﻳــﺎ ﺍﺯﲨﻠــﻪ ﻳﻮﻧــﺎﻧﯽﺗﺒﺎﺭﻫــﺎ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﻟــﺐ ﺍﺭﺳــﻼﻥ‬ ‫ﺳﻠﺠﻮﻗﯽ ﺩﺭ ﺳﺎﻝ ‪۴۵۱‬ﺥ ﻗﻴﺼﺮ ﺍﺭﻣﺎﻧﻮﺱ ﺭﺍ ﮐﻪ ﺑﻪﻗﺼﺪ ﺗﺼﺮﻑ ﻧﻮﺍﺣﯽ ﺷﺮﻗﯽ ﺍﻧﺎﺗﻮﻟﯽ‬

‫ﻟﺸﮑﺮ ﺁﺭﺍﺳﺘﻪ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﺳﺨﺘﯽ ﺷﮑـﺴﺖ ﺩﺍﺩﻩ ﺑـﻪﺍﺳـﺎﺭﺕ ﮔﺮﻓـﺖ ﻭ ﻃﺒـﻖ‬

‫ﺷــﺮﺍﺋﻄﯽ ﺁﺯﺍﺩ ﺳــﺎﺧﺖ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺳــﺎﻝ ﲞــﺸﻬﺎﺋﯽ ﺍﺯ ﻧــﻮﺍﺣﯽ ﻣﺮﮐــﺰﯼ ﺍﻧــﺎﺗﻮﻟﯽ ﺍﺯ ﲨﻠــﻪ‬

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‫‪۳۳‬‬ ‫ﻗﻮﻧﻴﻪ ﺑﻪﺗﺼﺮﻑ ﺍﻟﺐ ﺍﺭﺳﻼﻥ ﺩﺭﺁﻣﺪ‪ ،‬ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﻳﮏ ﺣﺎﮐﻢﻧﺸﻴﻦ ﺗﺮﮎ ﲢﺖ ﺭﻳﺎﺳﺖ‬ ‫ﻗﹸﺘ‪‬ﻠﻤ‪‬ﺶ ﺳﻠﺠﻮﻗﯽ ﺗﺸﮑﻴﻞ ﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﻪﺑﻌﺪ ﺳﻼﻃﻴﻦ ﺳﻠﺠﻮﻗﯽ ﺧﺰﺵ ﲨﺎﻋـﺎﺕ‬ ‫ﺗــﺮﮎ )ﻋ‪‬ﻤ ـﺪ‪‬ﺗ‪‬ﺎ ﺍﺯ ﺍﻭﻏﻮﺯﻫ ــﺎ( ﺑــﻪﺩﺭﻭﻥ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺭﺍ ﺗــﺸﻮﻳﻖ ﮐﺮﺩﻧــﺪ‪ .‬ﺩﺭﺧ ــﻼﻝ ﺩﻫــﻪﻫ ــﺎﯼ‬

‫ﺑﻌﺪﯼ ﻣﻬﺎﺟﺮﺍﻥ ﺗﺮﮎ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺿﻌﻒ ﺩﻭﻟﺖ ﺑﻴﺰﺍﻧﺖ ﻧﻮﺍﺣﯽ ﳐﺘﻠﻒ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺍ‬ ‫ﻳﮑــﯽ ﭘــﺲ ﺍﺯ ﺩﻳﮕــﺮﯼ ﻃــﯽ ﻳــﮏ ﺳﻠــﺴﻠﮥ ﻃﻮﻳــﻞ ﺍﺯﲪــﻼﺕ ﻣــﺪﺍﻭﻡ ﺟﻬــﺎﺩﯼ ﺑــﻪﺗــﺼﺮﻑ‬ ‫ﺩﺭﺁﻭﺩﻧﺪ ﻭ ﺩﻭﻟﺖ »ﺳﻠﺠﻮﻗﻴﺎﻥ ﺭﻭﻡ« ﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍﺩﻧﺪ ﮐﻪ ﻣﺮﮐﺰﺵ ﺷﻬﺮ ﻗﻮﻧﻴﻪ ﺑﻮﺩ‪.‬‬

‫ﺩﺭ ﺳ ــﺎﻝ ‪۶۲۲‬ﺥ ﲪﻠ ــﮥ ﻣﻐ ــﻮﻝ ﺑ ــﻪﺍﻧ ــﺎﺗﻮﻟﯽ ﻧﻈ ــﺎﻡ ﺳﻴﺎﺳ ــﯽ ﺳ ــﻠﺠﻮﻗﻴﺎﻥ ﺭﻭﻡ ﺭﺍ ﺍﺯﻫ ــﻢ‬

‫ﭘﺎﺷﺎﻧﺪ ﺍﻣﺎ ﺭﮊﻳﻤﯽ ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺟﺎﯼ ﺍﻳﻦ ﻧﻈﺎﻡ ﺭﺍ ﭘﺮ ﮐﻨﺪ ﺑﻪ ﻭﺟﻮﺩ ﻧﻴﺎﻭﺭﺩ‪ .‬ﺩﺭ ﺧﻼﻝ ﺩﻫﮥ‬ ‫ﺑﻌﺪ ﺧﺰﺵ ﻗﺒﺎﻳﻞ ﺗﺮﮎ ﺍﺯ ﺗﺎﺗﺎﺭﻫﺎ ﻭ ﻣﻐﻮﻻﻥ ﺑﻪ ﺩﺭﻭﻥ ﺍﻧـﺎﺗﻮﻟﯽ ﺍﺩﺍﻣـﻪ ﻳﺎﻓـﺖ‪ .‬ﺍﻳـﻦ ﻗﺒﺎﻳـﻞ‬

‫ﮐﻪ ﺍﺯ ﭘﺸﺘﯽﺑﺎﻧﯽ ﺧﺎﻥ ﺑﺰﺭﮒ ﻣﻐـﻮﻝ ﺑﺮﺧـﻮﺭﺩﺍﺭ ﻧﺒﻮﺩﻧـﺪ ﺑـﺪﻭﻥ ﺁﻧﮑـﻪ ﺗـﺸﮑﻴﻞ ﺣﮑـﻮﻣﺘﯽ‬ ‫ﺑﺪﻫﻨﺪ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﺩﻧﺒﺎﻝ ﭼﺮﺍﮔﺎﻩ ﺩﺭ ﻧﻘﻞ ﻭ ﺍﻧﺘﻘﺎﻝ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺑﻪﺳﻨﺖ‪ ‬ﺩﻳﺮﻳﻨﮥ ﺧـﻮﻳﺶ‬

‫ﺑﺎ ﺭﺍﻫﺰﻧﯽ ﻭ ﺗﺎﺭﺍﺝ ﺭﻭﺯﮔﺎﺭ ﻣـﯽﮔﺬﺭﺍﻧﺪﻧـﺪ‪ ١.‬ﺑـﻪﺩﻧﺒـﺎﻝ ﺍﻳـﻦ ﺟﺮﻳﺎ‪‬ـﺎ‪ ،‬ﺩﻭﺍﺯﺩﻩ ﺍﻣﻴﺮﻧـﺸﻴﻦ‬

‫ﮐﻮﭼ ــﮏ ﻭ ﳎ ــﺰﺍ ﺗﻮﺳ ــﻂ ﺗﺮﮐ ــﺎﻥ ﺧﺰﻧ ــﺪﻩ ﺩﺭ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺗ ــﺸﮑﻴﻞ ﺷ ــﺪ ﮐ ــﻪ ﻣﻬﻤﺘ ــﺮﻳﻦ ﺁ‪ ‬ــﺎ‬ ‫ﺍﻣﻴﺮﻧــﺸﻴﻦ ﻗﻮﻧﻴــﻪ ﺑــﻮﺩ‪ .‬ﻗﺒﺎﻳــﻞ ﺗﺎﺗــﺎﺭﻧﮋﺍﺩ ﻗــﺮﻩﻣــﺎﻥ ﺍﻳــﻦ ﺍﻣﻴﺮﻧــﺸﻴﻦ ﺭﺍ ﺩﺭ ﻣﻨﻄﻘــﮥ ﮐﻴﻠﻴﮑﻴــﻪ‬

‫)ﻳﮏ ﻣﻨﻄﻘﮥ ﺁﺭﻳﺎﻳﯽﻧﺸﻴﻦ ﻭ ﺍﺷﻐﺎﻝﺷﺪﻩ ﺗﻮﺳﻂ ﺗﺮﮐﺎﻥ‪ ‬ﺍﻭﻏﻮﺯ ﻭ ﺗﺎﺗـﺎﺭ( ﺗـﺸﮑﻴﻞ ﺩﺍﺩﻧـﺪ‪،‬‬

‫ﻭ ﻣﻨﻄﻘ ــﻪ ﺭﺍ ﺑ ــﻪﻧ ــﺎﻡ ﺧﻮﺩﺷ ــﺎﻥ » ﻗ ــﺮﻩﻣ ــﺎﻥ« ﻧﺎﻣﻴﺪﻧ ــﺪ‪ .‬ﺍﻳ ــﻦ ﺍﻣﻴﺮﻧ ــﺸﻴﻦ ﭼﻮﻧﮑ ــﻪ ﻗﻮﻧﻴ ــﻪ ﺭﺍ‬

‫ﭘﺎﻳﺘﺨــﺖ ﻗــﺮﺍﺭ ﺩﺍﺩﻩ ﺑــﻮﺩ ﺍﺩﻋــﺎ ﻣــﯽﮐــﺮﺩ ﮐــﻪ ﻭﺍﺭﺙ ﺳﻴﺎﺳــﯽ ﺳــﻠﺠﻮﻗﻴﺎﻥ ﺍﺳــﺖ ﻭ ﺩﺭﺻــﺪﺩ‬

‫‪ -1‬ﻳﻌﻨﯽ ﺁﻧﭽﻪ ﺩﺭ ﺍﺩﺑﻴﺎﺕ ﺍﻳﺮﺍﻧﯽ »ﺗﺮﮎﺗﺎﺯﯼ« ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻧﻈﺎﻣﯽ ﮔﻨﺠﻮﯼ ﺩﺭ ﺁﻏﺎﺯ‬ ‫ﺷﺎﻋﺮﯼﹺ ﺧﻮﻳﺶ ﮐﻪ ﺍﺗﻔﺎﻗﹰﺎ ﳘﺮﺍﻩ ﺑﺎ ﺁﻏﺎﺯﻩﻫﺎﯼ ﺍﺳﮑﺎﻥ ﲨﺎﻋﺎﺕ‪ ‬ﺧﺰﻧﺪﮤ ﺗﺮﮐﺎﻥ ﺍﻭﻏﻮﺯ ﺩﺭ‬ ‫ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﴰﺎﻟﯽﹺ ﺭﻭﺩ ﺍﺭﺱ )ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﴰﺎﻟﯽ( ﺑﻮﺩ »ﺗﺮﮎﺗﺎﺯﯼ« ﺭﺍ ﺩﺭ ﻣﻌﻨﺎﯼ »ﺳﺘﻢ ﻭ‬ ‫ﲡﺎﻭﺯ ﻭ ﺗﻌﺪﯼ ﻭ ﻏﺎﺭﺗﮕﺮﯼ« ﻭﺍﺭﺩ ﺍﺩﺑﻴﺎﺕ ﭘﺎﺭﺳﯽ ﮐﺮﺩ‪ :‬ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺯ ﻣﻦ ﺍﻳﻦ ﺗﺮﮐﺘﺎﺯ‪ /‬ﺑﺎﺯ‬ ‫ﺑﭙﺮﺳﻨﺪ ﻭ ﲜﻮﻳﻨﺪ ﺭﺍﺯ‪ .‬ﻣﻮﯼ ﺑﻪ ﻣﻮﻳﺖ ﺯ ﺣﺒﺶ ﺗﺎ ﻃﺮﺍﺯ‪ /‬ﺗﺎﺯﯼ ﻭ ﺗ‪‬ﺮﮎ ﺁﻣﺪﻩ ﺩﺭ ﺗﺮﮎﺗﺎﺯ‪.‬‬ ‫ﺣﺎﺟﯽﹺ ﻣﺎ ﭼﻮﻥ ﺯ ﺳﻔﺮ ﮔﺸﺖ ﺑﺎﺯ‪ /‬ﮐﺮﺩ ﺑﺮﺁﻥ ﻫﻨﺪﻭﯼ ﺧﻮﺩ ﺗﺮﮎﺗﺎﺯ‪ .‬ﻏﺎﺭﺗﯽ ﺍﺯ ﺗﺮﮎ‬ ‫ﭺ ﳏﺘﺎﺝ‪ /‬ﺑﻪﺗﺮﮐﯽ ﺩﺍﺩ ﺭﺧﺘﻢ ﺭﺍ ﺑﻪ ﺗﺎﺭﺍﺝ )ﻭ‬ ‫ﻧﺒ‪‬ﺮﺩﺳﺖ ﮐﺲ…‪ .‬ﭼﻮ ﺗﺮﮐﺎﻥ ﮔﺸﺖ ﺳﻮﯼ ﮐﻮ ‪‬‬ ‫ﺩﻫﻬﺎ ﺑﻴﺖ ﺩﻳﮕﺮ(‪.‬‬

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‫‪۳۴‬‬ ‫ﮔﺴﺘﺮﺵ ﻗﻠﻤﺮﻭﺵ ﺑﻪﺣﺴﺎﺏ ﺩﻳﮕﺮ ﺍﻣﻴﺮﻧﺸﻴﻨﻬﺎ ﺑﺮ ﺁﻣﺪ‪.‬‬ ‫ﳘ ــﺮﺍﻩ ﺑ ــﺎ ﺧ ــﺰﺵ ﻗﺒﺎﻳ ــﻞ ﺗ ــﺮﮎ ﺑ ــﻪ ﺩﺭﻭﻥ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺩﺭ ﺳ ــﺪﮤ ﻫﻔ ــﺘﻢ ﻫﺠ ــﺮﯼ ﴰ ــﺎﺭ‬ ‫ﺑ ــﺴﻴﺎﺭﯼ ﺍﺯ ﻣﺘ ــﺼﻮﻓﺎﻥ ﻭ ﳘﭽﻨ ــﻴﻦ ﺗﺒﻠﻴ ــﻎﮔ ــﺮﺍﻥ ﻣ ــﺬﺍﻫﺐ ﮔﻮﻧ ــﺎﮔﻮﻥ ﺍﺳ ــﻼﻣﯽ ﺑ ــﻪ ﺩﺭﻭﻥ‬

‫ﺍﻧ ــﺎﺗﻮﻟﯽ ﺳ ــﺮﺍﺯﻳﺮ ﺷ ــﺪﻧﺪ‪ .‬ﺧﺮﺍﻓ ــﺎﺕ ﻣﺒﺘﻨ ــﯽ ﺑ ــﺮ ﻧﻴﺎﭘﺮﺳ ــﺘﯽ ﺗﺮﮐ ــﺎﻧﯽ ﮐ ــﻪ ﺗﻮﺳ ــﻂ ﳘ ــﻴﻦ‬ ‫ﺻﻮﻓﯽﻫﺎ ﻣﺴﻠﻤﺎﻥ ﻣﯽﺷﺪﻧﺪ ﺑﻪﮐﺎﺭ ﻭ ﺑﺎﺭ ﺍﻳﻦ ﻣﺘـﺼﻮﻓﺎﻥ ﺭﻭﻧـﻖ ﭼـﺸﻤﮕﻴﺮﯼ ﻣـﯽﲞـﺸﻴﺪ‪،‬‬

‫ﻭ ﻫﺮﮐــﺪﺍﻡ ﺍﺯ ﺻــﻮﻓﻴﻬﺎ ﲞــﺸﻬﺎﺋﯽ ﺍﺯ ﺗﺮﮐــﺎﻥ ﺭﺍ ﺑــﻪ ﺳــﻠﮏ ﻣﺮﻳــﺪﺍﻥ ﺧــﻮﺩﺵ ﺩﺭﻣــﯽﺁﻭﺭﺩ ﻭ‬ ‫ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﺩﺍﺭ ﻭ ﺩﺳـﺘﮕﺎﻩ ﺑـﻪﺭﺍﻩ ﻣـﯽﺍﻧـﺪﺍﺧﺖ‪ .‬ﻳـﮏ ﺻـﻮﻓﯽﹺ ﺗـﺮﮎﺗﺒـﺎ ﹺﺭ ﭘﺎﺭﺳـﯽﺯﺑـﺎﻥ‬

‫ﮐﻪ ﺩﺭ ﻧﻴﻤﻪﻫﺎﯼ ﺳـﺪﮤ ﻫﻔـﺘﻢ ﺧﻮﺭﺷـﻴﺪﯼ ﺍﺯ ﺷـﺮﻕ ﻓـﻼﺕ‪ ‬ﺑـﻪ ﺩﺭﻭﻥ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺳـﻴﺪ ﻣـﺮﺩﯼ‬ ‫ﺑﻮﺩ ﮐﻪ ﺧـﻮﺩ ﺭﺍ »ﺣـﺎﺟﯽ ﺑﮑﺘـﺎﺵ ﻭﻟـﯽ« ﻣـﯽﻧﺎﻣﻴـﺪ‪ .‬ﺣـﺎﺟﯽ ﺑﮑﺘـﺎﺵ ﺩﺭ ﻣﻴـﺎﻥ ﻣﻬـﺎﺟﺮﺍﻥ‬

‫ﺗﺮﮎ ﺑﻪ ﺗﺒﻠﻴﻎ ﺩﻳﻦ ﻭ ﺟﺬﺏ ﻣﺮﻳـﺪ ﭘﺮﺩﺍﺧـﺖ‪ ،‬ﻭ ﺧﻴﻠـﯽ ﺯﻭﺩ ﺑـﻪ ﻧﻴﺮﻭﻣﻨـﺪﺗﺮﻳﻦ ﺻـﻮﻓﯽ ﺩﺭ‬

‫ﻣﻴﺎﻥ ﺗﺮﮐﺎﻥ ﺍﻧﺎﺗﻮﻟﯽ ﺗﺒﺪﻳﻞ ﺷﺪ‪ .‬ﺍﻭ ﮐﻪ ﺍﺳﺎﺱ ﻋﻘﻴﺪﮤ ﭘﻴﺮﭘﺮﺳﺘﯽ ﺭﺍ ﺍﺯ ﺗﺮﮐﺴﺘﺎﻥ ﺑﺎ ﺧﻮﺩ‬

‫ﺁﻭﺭﺩﻩ ﺑـﻮﺩ‪ ،‬ﺑﺮﺍﺳــﺎﺱ ﻣﻄﺎﻟﻌــﺎﺗﯽ ﮐــﻪ ﺍﺯ ﺯﻧــﺪﮔﯽ ﺍﻣﺎﻣــﺎﻥ ﺷــﻴﻌﻪ ﻭ ﻋﻴــﺴﺎ ﻣـﺴﻴﺢ ﻭ ﻗ‪‬ﺪ‪‬ﻳــﺴﻴﻦ‬

‫ﻣ ــﺴﻴﺤﻴﺎﻥ ﺍﳒ ــﺎﻡ ﺩﺍﺩ ﻃﺮﻳﻘﺘـ ــﯽ ﺭﺍ ﺍﺑ ــﺪﺍﻉ ﮐـ ــﺮﺩ ﮐ ــﻪ ﺩﺭ ﺟ ــﺬﺏ ﺗﺮﮐـ ــﺎﻥ ﮐ ــﺎﺭﺁﻳﯽﹺ ﺑـ ــﺴﻴﺎﺭ‬ ‫ﻣﻮﻓﻘﻴــﺖﺁﻣﻴــﺰﯼ ﺩﺍﺷــﺖ‪ .‬ﻃﺮﻳﻘﺘــﯽ ﮐــﻪ ﺍﻭ ﺗﺒﻠﻴــﻎ ﻣــﯽﮐــﺮﺩ ﺍﺳﺎﺳــﺶ ﺑــﺮ ﭘﺮﺳــﺘﺶ ﺭﻫــﱪ ﻭ‬ ‫»ﻭﻻﻳـ ــﺖ ﻣﻄﻠﻘـ ــﮥ ﺭﻫـ ــﱪﯼ« ‪‬ـ ــﺎﺩﻩ ﺷـ ــﺪﻩ ﺑـ ــﻮﺩ‪ .‬ﺍﻭ ﻣـ ــﺪﻋﯽﹺ ﮐﺮﺍﻣـ ــﺎﺗﯽ ﺍﺯﻗﺒﻴـ ــﻞ ﻣـ ــﺪﺍﻭﺍﯼ‬

‫ﺑﻴﻤﺎﺭﻳﻬﺎﯼ ﺩﺭﻣﺎﻥﻧﺸﺪﻧﯽ ﺑـﻮﺩ‪ ،‬ﻭ ﺗﺮﮐـﺎﻥ ﻧﻮﻣـﺴﻠﻤﺎﻥ ﺑـﻪ ﺍﻭ ﻋﻘﻴـﺪﮤ ﺍﺳـﺘﻮﺍﺭﯼ ﻳﺎﻓﺘﻨـﺪ‪ .‬ﺍﻭ‬

‫ﳔﺴﺘﻴﻦ ﺭﻫﱪ ﻃﺮﻳﻘﮥ ﺻﻮﻓﻴﺎﻧﻪ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﻮﺩ ﮐـﻪ ﺗﺒﻠﻴﻐـﺎﺗﺶ ﺭﺍ ﺑـﺮ ﺍﺳـﺎﺱ »ﻧـﺼﺮﺕ‬ ‫ﺑــﻪ ﺭ‪‬ﻋــﺐ« ﻭ »ﻣﺒــﺎﺭﺯﮤ ﻗﻬﺮﺁﻣﻴــﺰ ﺑــﺮﺍﯼ ﺟﻠــﺐ ﭘﻴــﺮﻭ« ﺑﻨــﺎ ‪‬ــﺎﺩﻩ ﺑــﻮﺩ‪ .‬ﺍﻭ ﻣــﯽﺩﺍﻧــﺴﺖ ﮐــﻪ‬

‫ﺗﺮﮐــﺎﻥ ﺑــﺮﺍﯼ ﻏــﺎﺭﺗﮕﺮﯼ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ ﺳــﺮﺍﺯﻳﺮ ﺷــﺪﻩﺍﻧــﺪ؛ ﻭ ﺑــﺮﺁﻥ ﺷــﺪ ﮐــﻪ ﺍﺯ ﺍﻳــﻦ ﺍﻣــﺮ ﺩﺭ‬ ‫ﺟﻬـﺖ ﮔــﺴﺘﺮﺵ ﻗــﺪﺭﺕ ﻭ ﺛــﺮﻭﺕ ﺧــﻮﺩﺵ ‪‬ــﺮﻩﺑـﺮﺩﺍﺭﯼ ﮐﻨــﺪ‪» .‬ﺟﻬــﺎﺩ ﺑــﺮﺍﯼ ﻧــﺸﺮ ﺩﻳــﻦ«‬

‫ﳘﻴﺸﻪ ‪‬ﺘﺮﻳﻦ ﺍﺑﺰﺍﺭ ﺩﺳﺖ ﺍﻗﺘﺪﺍﺭﮔﺮﺍﻳﺎﻧﯽ ﺑﻮﺩﻩ ﮐﻪ ﻣﯽﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﺑﺎ ﺩﺳﺘﻴﺎﺯﯼ ﺑﻪ ﺁﻥ‪،‬‬ ‫ﺑﻪ ﺍﻗـﻮﺍﻡ ﺿـﻌﻴﻔﺘﺮ ﲪﻠـﻪ ﺑﱪﻧـﺪ ﻭ ﺍﻣـﻮﺍﻝ ﺁ‪‬ـﺎ ﺭﺍ ﺗـﺎﺭﺍﺝ ﮐﻨﻨـﺪ؛ ﻭ ﺍﻳـﻦ ﺍﻣـﺮ ﻧـﺰﺩ ﺍﻗـﻮﺍﻣﯽ ﮐـﻪ‬ ‫ﺯﻧﺪﮔﯽ ﺑﻴﺎﺑﺎﻧﮕﺮﺩ‪ ‬ﻗﺒﺎﻳﻠﯽ ﺷﺒﻴﻪ ﻗﺒﺎﻳﻞ ﻋﺮﺑﺴﺘﺎﻥ ﺩﺍﺷﺘﻨﺪ ﻳﮏ ﺭﺳﻢ ﺩﻳﺮﻳﻨﻪ ﺑﻮﺩ‪ .‬ﺣﺎﺟﯽ‬ ‫ﺑﮑﺘﺎﺵ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﺮﺁﻥ ﺷﺪ ﮐﻪ ﻳﮏ ﺗﺸﮑﻴﻼﺕ ﻣﺴﻠﺢ ﺍﺯ ﺩﺍﻭﻃﻠﺒﺎﻥ ﺟﻮﺍﻥ‬

‫ﺗﺎﺗﺎﺭ ﺍﻳﺠﺎﺩ ﮐﻨﺪ ﮐﻪ ﺁﻣﺎﺩﻩ ﺑﻮﺩﻧﺪ ﺑﺮﺍﯼ »ﺟﻬﺎﺩ ﺑﺎ ﮐﺎﻓﺮﺍﻥ« ﺑـﻪ ﺁﺑﺎﺩﻳﻬـﺎﯼ ﻣـﺴﻴﺤﯽﻧـﺸﻴﻦﹺ‬

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‫‪۳۵‬‬ ‫ﺍﻧﺎﺗﻮﻟﯽ ﺩﺳﺘﺒ‪‬ﺮﺩ ﺑﺰﻧﻨﺪ‪ .‬ﺍﻭ ﭘﺲ ﺍﺯ ﻣﺘﺸﮑﻞ ﮐﺮﺩﻥ ﺟﻮﺍﻧﺎﻥ‪ ‬ﺗـﺮﮎ ﻭ ﺗﺎﺗـﺎ ﹺﺭ ﻣـﺴﺘﻌﺪ‪ ‬ﺟﻬـﺎﺩ‪،‬‬ ‫ﺭﻭﺳـ ــﺘﺎﻫﺎﯼ ﻣ ـ ــﺴﻴﺤﯽﻧ ـ ــﺸﻴﻦﹺ ﺍﻧ ـ ــﺎﺗﻮﻟﯽ ﺭﺍ ﻣ ـ ــﻮﺭﺩ ﲪ ـ ــﻼﺕ ﻣ ـ ــﺪﺍﻭﻡ ﻗ ـ ــﺮﺍﺭ ﺩﺍﺩ‪ .‬ﭼﻮﻧﮑ ـ ــﻪ‬ ‫ﺍﻗ ــﺪﺍﻣﺎﺗﺶ ﺑ ــﺎ ﻣﻮﻓﻘﻴﺘ ــﻬﺎﯼ ﻣ ــﺎﺩﯼ ﭼ ــﺸﻤﮕﻴﺮ ﳘ ــﺮﺍﻩ ﺑ ــﻮﺩ ﳘ ــﻮﺍﺭﻩ ﺑ ــﺮ ﴰ ــﺎﺭ ﻣﺮﻳ ــﺪﺍﻧﺶ‬ ‫ﺍﻓــﺰﻭﺩﻩ ﻣــﯽﺷــﺪ ﻭ ﮐــﺎﺭ ﻭ ﺑــﺎﺭﺵ ﺑــﺎﻻ ﻣــﯽﮔﺮﻓــﺖ‪ .‬ﻃﺒﻴﻌــﯽ ﺑــﻮﺩ ﮐــﻪ ﺗﺮﮐــﺎﻧﯽ ﮐــﻪ ﺑــﻪ ﺳــﻠﮏ‬

‫ﻣﺮﻳﺪﺍﻥ ﺍﻭ ﺩﺭﻣﯽﺁﻣﺪﻧﺪ ﺍﻓﮑـﺎﺭﺵ ﺭﺍ ﻣـﯽﭘﺬﻳﺮﻓﺘﻨـﺪ‪ ،‬ﻭ ﳘـﻴﻦ ﺍﻣـﺮ ﺳـﺒﺐ ﮔـﺴﺘﺮﺵ ﻋﻘﺎﺋـﺪ‬

‫ﻭﯼ ﺩﺭ ﻧﻮﺍﺣﯽ ﳐﺘﻠﻒ ﺍﻧﺎﺗﻮﻟﯽ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺗﺎ ﭘﺎﻳـﺎﻥ ﺳـﺪﮤ ﻫﻔـﺘﻢ ﻫﺠـﺮﯼ ﺩﻫﻬـﺎ ﺗـﻦ ﺍﺯ ﺷـﻴﺨﺎﻥ ﺗـﺎﺯﻩﭘـﺎﯼ ﺻـﻮﻓﯽ ﮐـﻪ ﺯﻳـﺮ ﺩﺳـﺖ‬

‫ﺣــﺎﺟﯽ ﺑﮑﺘــﺎﺵ ﭘــﺮﻭﺭﺵ ﻳﺎﻓﺘــﻪ ﻭ ﺑــﻪﻣﻘــﺎﻡ ﺧﻠﻴﻔﮕــﯽ ﺭﺳــﻴﺪﻩ ﺑﻮﺩﻧــﺪ ﺩﺭ ﺍﳓــﺎﺀ ﻭ ﺍﻃــﺮﺍﻑ‬

‫ﺍﻧــﺎﺗﻮﻟﯽ ﺩﺭ ﻣﻴــﺎﻥ ﻗﺒﺎﻳــﻞ ﺗــﺮﮎ ﭘﺮﺍﮐﻨــﺪﻩ ﺑﻮﺩﻧــﺪ ﻭ ﻫﺮﮐﺪﺍﻣــﺸﺎﻥ ﺑــﺮﺍﯼ ﺧﻮﺩﺷــﺎﻥ ﺩﺍﺭﺍﯼ‬

‫ﺩﺳﺘﻪﺟﺎﺗﯽ ﺍﺯ ﻣﺮﻳﺪ ﺑﻮﺩﻧﺪ؛ ﻭ ﭼﻨـﺎﻥ ﺑـﻮﺩ ﮐـﻪ ﺑﻴـﺸﻴﻨﮥ ﺗﺮﮐـﺎﻧﯽ ﮐـﻪ ﺗـﺎ ﺁﻥ ﺯﻣـﺎﻥ ﺩﺭ ﻣﻨـﺎﻃﻖ‬

‫ﳐﺘﻠــﻒ ﺍﻧــﺎﺗﻮﻟﯽ ﺟــﺎﮔﻴﺮ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ ﺍﺯ ﺍﺷــﮑﺎﻝ ﳐﺘﻠﻔــﯽ ﺍﺯ ﻧــﻮﻋﯽ ﻣــﺬﻫﺐ ﺗــﺸﻴﻊ ﮐــﻪ‬ ‫ﺑﻪﻧﺎﻡ ﺣـﺎﺟﯽ ﺑﮑﺘـﺎﺵ ﻣﻨـﺴﻮﺏ ﺑـﻮﺩ‪ ،‬ﻭ ﺑـﻪﺯﻭﺩﯼ »ﻧﹺﺤﻠـﮥ ﺑﮑﺘﺎﺷـﻴﻪ« ﻧـﺎﻡ ﮔﺮﻓـﺖ‪ ،‬ﭘﻴـﺮﻭﯼ‬

‫ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬ ‫ﻳﮑﯽ ﺍﺯ ﲨﺎﻋﺎﺕ ﺍﻭﻏﻮﺯ ﮐﻪ ﺭﺋﻴﺴﺸﺎﻥ ﺍﻭﺭﺧﺎﻥ ﺑﻴﮓ ﭘﺴﺮ ﻋﺜﻤـﺎﻥ ﺑـﻮﺩ ﻣﺜـﻞ ﺩﻳﮕـﺮ‬

‫ﲨﺎﻋﺎﺕ ﺗﺮﮎ ﺩﺭ ﺁﻏﺎﺯ ﺳﺪﮤ ﻫﺸﺘﻢ ﺧﻮﺭﺷﻴﺪﯼ ﺑﻪﻧﻮﺍﺣﯽ ﻏﺮﺑﯽ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻧﺪ‬

‫ﻭ ﭼﻨ ــﺪ ﺳ ــﺎﻟﯽ ﺍﺯ ﺭﺍﻩ ﺟﻬ ــﺎﺩ ﺑ ــﻪﻗ ــﺼﺪ ﺗ ــﺎﺭﺍﺝ ﺭﻭﺳ ــﺘﺎﻫﺎﯼ ﻣ ــﺴﻴﺤﯽﻧ ــﺸﻴﻦ ﻭ ﺭﺍﻫﺰﻧ ــﯽ ﺩﺭ‬ ‫ﺟــﺎﺩﻩﻫــﺎﯼ ﮐــﺎﺭﻭﺍﻥﺭﻭ ﺭﻭﺯﮔــﺎﺭ ﻣــﯽﮔﺬﺭﺍﻧﺪﻧــﺪ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪۷۱۱‬ﺥ ﺍﻭﺭﺧــﺎﻥ ﺑﻴــﮓ ﺑــﺎ ﻧﻴــﺖ‬

‫»ﺟﻬﺎﺩ ﺑﺎ ﮐﺎﻓﺮﺍﻥ‪ ‬ﻣـﺴﻴﺤﯽ« ﺷـﻬ ﹺﺮ ﻳﻮﻧـﺎﻧﯽﻧـﺸﻴﻦﹺ »ﺑﻮﺭﺳـﺎﯼ« ﺩﺭ ﻏـﺮﺏ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺍ ﻣـﻮﺭﺩ‬

‫ﲪﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺩﺭ ﳏﺎﺻﺮﻩ ﮔﺮﻓﺖ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﭼﻨـﺪﻣﺎﻩ ﺁﻥﺭﺍ ﺑـﻪﺗـﺼﺮﻑ ﺩﺭﺁﻭﺭﺩ‪ .‬ﻫﺮﮐـﻪ‬

‫ﺍﺯ ﻣﺮﺩﻡ ﺷﻬﺮ ﺍﺯ ﴰﺸﻴﺮ ﺟﻬﺎﺩﮔﺮﺍﻥ ﺗﺮﮎ ﺭﻫﻴـﺪﻩ ﺑـﻮﺩ ﺟـﺎﻥ ﺧـﻮﻳﺶ ﺭﺍ ﮔﺮﻓﺘـﻪ ﺑـﻪﻧـﻮﺍﺣﯽ‬

‫ﮐﻮﻫ ــﺴﺘﺎﻧﯽ ﮔﺮﻳﺨ ــﺖ‪ .‬ﺗﺮﮐ ــﺎﻥ‪ ‬ﻣ ــﺴﻠﻤﺎﻥ ﺟ ــﺎﯼ ﺑﻮﻣﻴ ــﺎﻥ ﺭﺍ ﮔﺮﻓﺘﻨ ــﺪ‪ ،‬ﻭ ﺍﻭﺭﺧ ــﺎﻥ ﺗ ــﺸﮑﻴﻞ‬

‫ﺳﻠﻄﻨﺘﯽ ﺩﺍﺩ ﮐﻪ ﻧﺎﻡ ﭘﺪﺭﺵ ﻋﺜﻤﺎﻥ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﺩﺍﺷﺖ )ﺳﻠﻄﻨﺖ ﻋﺜﻤﺎﻧﯽ(‪ .‬ﺍﻭ ﺳﭙﺲ‬ ‫ﺍﺯ ﺗﺮﮐﺎﻥ‪ ‬ﭘﺮﺍﮐﻨﺪﻩ ﺩﺭ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺩﻋﻮﺕ ﮐﺮﺩ ﮐﻪ ﺑﺮﺍﯼ ﺟﻨﮓ ﺑﺎ ﮐـﺎﻓﺮﺍﻥ )ﻳﻌﻨـﯽ‬

‫ﺑﻮﻣﻴـﺎﻥ ﻣـﺴﻴﺤﯽ( ﺑـﻪﺍﻭ ﺑﭙﻴﻮﻧﺪﻧـﺪ‪ .‬ﺩﺭ ﺧـﻼﻝ ﭼﻬـﺎﺭ ﺳـﺎﻝﹺ ﺁﻳﻨـﺪﻩ ﺷـﻬﺮﻫﺎﯼ ﻳﻮﻧـﺎﻧﯽﻧـﺸﻴﻦﹺ‬

‫ﺳ ــﻮﺍﺣﻞ ﻏﺮﺑ ــﯽ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺭﺍ ﻳﮑ ــﯽ ﭘ ــﺲ ﺍﺯ ﺩﻳﮕ ــﺮﯼ ﺩﺭ ﲪ ــﻼﺕ ﺟﻬ ــﺎﺩﯼ ﺑ ــﻪﺗ ــﺼﺮﻑ‬

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‫‪۳۶‬‬ ‫ﺩﺭﺁﻭﺭﺩ‪ .‬ﺩﺍﺳﺘﺎﻥ ﮐﺸﺘﺎﺭ ﲨﻌﯽ ﺑﻮﻣﻴـﺎﻥ ﻏـﺮﺏ ﺍﻧـﺎﺗﻮﻟﯽ ﺗﻮﺳـﻂ ﺍﻭﻏﻮﺯﻫـﺎﯼ ﻋﺜﻤـﺎﻧﯽ ﮐـﻪ‬ ‫ﺑــﻪﻧــﺎﺑﻮﺩﮔﺮﯼ ﺻــﺪﻫﺎﻫﺰﺍﺭ ﺍﻧــﺴﺎﻥ ﺍﳒﺎﻣﻴــﺪ ﺩﺍﺳــﺘﺎﻥ ﺩﻝﮔــﺪﺍﺯﯼ ﺍﺳــﺖ ﮐــﻪ ﺩﻝ ﻫــﺮ ﺍﻧــﺴﺎﻥ‬ ‫ﻧﻴﮏﺍﻧﺪﻳﺸﯽ ﺭﺍ ﻣﯽﻟﺮﺯﺍﻧ‪‬ﺪ‪.‬‬

‫ﻋﺜﻤﺎﻧﻴﺎﻥ ﺩﺭ ﺳﺎﻝ ‪۷۲۴‬ﺥ ﺗﻮﺟﻪ ﺧـﻮﺩ ﺭﺍ ﻣﻌﻄـﻮﻑ ﺷـﺒﻪ ﺟﺰﻳـﺮﮤ ﺑﺎﻟﮑـﺎﻥ ﳕﻮﺩﻧـﺪ‪ ،‬ﻭ‬

‫ﺑﺎ ﺗﺼﺮﻑ ﺷﻬﺮ »ﮔﺎﻟﻴﭙﻮﻟﯽ« ﺩﺭﻭﺍﺯﮤ ﺑﺎﻟﮑﺎﻥ ﺭﺍ ﺑـﺮ ﺭﻭﯼ ﺧـﺰﺵ ﺗـﺎﺭﻳﺨﯽﹺ ﺗﺮﮐـﺎﻥ ﺑـﻪﺩﺭﻭﻥ‬

‫ﺑﺎﻟﮑــﺎﻥ ﮔــﺸﻮﺩﻧﺪ‪ .‬ﺑــﻪﺩﻧﺒــﺎﻝ ﺁﻥ ﮔــﺎﻡﺑــﻪﮔــﺎﻡ ﺩﺭ ﺑﺎﻟﮑــﺎﻥ ﭘﻴــﺸﺮﻭﯼ ﮐﺮﺩﻧــﺪ ﻭ ﺗــﺎ ﺳــﺎﻝ ‪۷۶۸‬‬

‫ﺳﺮﺍﺳــﺮ ﺑﺎﻟﮑــﺎﻥ ﺭﺍ ﻣﺘــﺼﺮﻑ ﺷــﺪﻧﺪ‪ .‬ﳘــﺮﺍﻩ ﺑــﺎ ﺍﻳــﻦ ﻓﺘﻮﺣــﺎﺕ‪ ،‬ﺩﺭ ﻧﻴﻤــﮥ ﴰــﺎﻟﯽ ﺍﻧــﺎﺗﻮﻟﯽ‬ ‫ﻧﻴﺰ ﲞﺸﻬﺎﺋﯽ ﺍﺯ ﺟﻬﺎﺩﮔﺮﺍﻥ‪ ‬ﺗﺮﮎ‪ ‬ﺯﻳﺮ ﻓﺮﻣﺎﻥ ﻋﺜﻤﺎﻧﻴﺎﻥ ﭘﻴﺸﺮﻭﯼ ﮐﺮﺩﻧـﺪ ﻭ ﺗـﺎ ﺳـﺎﻝ ‪۷۳۸‬‬

‫ﺁﻧﮑ ــﺎﺭﺍ ﻭﮐﻮﺗﺎﻫﻴ ــﻪ ﺭﺍ ﺑ ــﻪﺗ ــﺼﺮﻑ ﺩﺭﺁﻭﺭﺩﻩ ﺑﻮﻣﻴﺎﻧ ــﺸﺎﻥ ﺭﺍ ﻧ ــﺎﺑﻮﺩ ﮐﺮﺩﻧ ــﺪ‪ .‬ﺩﺭ ﺳ ــﺎﻝ ‪۷۶۹‬‬

‫ﭼﻬ ــﺎﺭ ﺍﻣﻴﺮﻧ ــﺸﻴﻦ ﺟﻨ ــﻮﺏ ﺍﻧ ــﺎﺗﻮﻟﯽ ﮐ ــﻪ ﺩﺭ ﺩﺳ ــﺖ ﺗﺮﮐ ــﺎﻥ ﺑ ــﻮﺩ ﺑ ــﻪﺗﺎﺑﻌﻴ ــﺖ ﻋﺜﻤﺎﻧﻴ ــﺎﻥ‬ ‫ﺩﺭﺁﻣﺪﻧﺪ‪ .‬ﻭ ﺗﺎ ﺳﺎﻝ ‪ ۷۷۶‬ﻗﻠﻤﺮﻭ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺩﺭ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﻣﻼﻃﻴﻪ ﻭ ﺳﻴﻮﺍﺱ ﺭﺳﻴﺪ‪.‬‬

‫ﻓﺘﻮﺣــﺎﺕ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺩﺭ ﺷــﺮﻕ ﺍﻧــﺎﺗﻮﻟﯽ ﺩﺭ ﺳــﺎﻝ ‪ ۷۸۱‬ﺑــﺎ ﻟﺸﮑﺮﮐــﺸﯽ ﺍﻣﻴﺮﺗﻴﻤــﻮﺭ ﺑــﻪ ﺷــﺮﻕ‬ ‫ﺍﻧﺎﺗﻮﻟﯽ ﻣﺘﻮﻗﻒ ﺷﺪ‪.‬‬ ‫ﺍﻣﻴﺮﺗﻴﻤ ــﻮﺭ ﮐـ ــﻪ ﺍﻳـ ــﺮﺍﻥ ﺭﺍ ﺑـ ــﻪﺍﺷـ ــﻐﺎﻝ ﺗﺮﮐـ ــﺎﻥ ﺧﺰﻧـ ــﺪﻩ ﺩﺍﺩﻩ ﻭ ﺧـ ــﻮﺩ ﺭﺍ ﺷـ ــﺎﻩ ﺍﻳـ ــﺮﺍﻥ‬

‫ﻣﯽﻧﺎﻣﻴﺪ ﲞﺶ ﺷﺮﻗﯽ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﮐﻪ ﺍﺯ ﻧﻈﺮ ﺗﺎﺭﻳﺨﯽ ﺟﺰﻭ ﺍﻳﺮﺍﻥ ﺑـﻪ ﴰـﺎﺭ ﻣـﯽﺭﻓـﺖ ‬ ‫ﺑﻪﻋﻨﻮﺍﻥ ﺗﻴﻮﻝ ﺑﻪ ﻳﮏ ﻗﺒﻴﻠﮥ ﺗﺮﮎ ﮐﻪ ﻧﺎﻣﺶ ﺁﻕ ﻗﻮﻳﻮﻥﻟﻮ ﺑﻮﺩ ﺳﭙﺮﺩ‪ ،‬ﻭﻟﯽ ﺑﻘﻴﮥ ﺍﻧﺎﺗﻮﻟﯽ‬

‫ﺭﺍ ﺑﺮﺍﯼ ﺗﺮﮐﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺭﻫﺎ ﮐﺮﺩﻩ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﺮﮔﺸﺖ‪ .‬ﺭﺋﻴﺲ ﻗﺒﻴﻠﮥ ﺁﻕ ﻗﻮﻳﻮﻥﻟﻮ ﻳﮑـﯽ ﺍﺯ‬ ‫ﺧﻮﺩﺷﺎﻥ ﺍﺯ ﻃﺎﻳﻔﮥ »ﺑﺎﻳ‪‬ﻨﺪ‪‬ﺭ« ﺑﻮﺩ‪.‬‬

‫ﺑﺎﻳﺰﻳــﺪ ﻋﺜﻤــﺎﻧﯽ )ﺑﺎﻳﺰﻳ ـﺪ‪ ‬ﺍﻭﻝ( ﺩﺭ ﺟﻨــﮓ ﺑــﺎ ﺗﻴﻤــﻮﺭ ﺷﮑــﺴﺖ ﺧــﻮﺭﺩﻩ ﺑــﻪ ﺍﺳــﺎﺭﺕ‬

‫ﺗﻴﻤــﻮﺭ ﺍﻓﺘــﺎﺩﻩ ﺑــﻮﺩ‪ .‬ﮔﺮﭼــﻪ ﺗﻴﻤ ـﻮﺭ ﻭﯼﺭﺍ ﺁﺯﺍﺩ ﮐــﺮﺩﻩ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ ﺑﺎﺯﻓﺮﺳــﺘﺎﺩ‪ ،‬ﺍﻭ ﺩﺭ ﺭﺍﻩ‬

‫ﺑﺎﺯﮔــﺸﺖ ﺑــﻪ ﻏــﺮﺏ ﺍﻧــﺎﺗﻮﻟﯽ ﺧﻮﺩﮐــﺸﯽ ﮐــﺮﺩ‪ .‬ﭘــﺲ ﺍﺯ ﻣــﺮﮒ ﺍﻭ ﻣﻴــﺎﻥ ﭘــﺴﺮﺍﻧﺶ ﺑــﺮ ﺳــﺮ‬

‫ﺟﺎﻧ ــﺸﻴﻨﯽﹺ ﺍﻭ ﻧ ــﺰﺍﻉ ﺍﻓﺘ ــﺎﺩ‪ .‬ﺩﺭ ﺍﻧ ــﺎﺗﻮﻟﯽ ﻳﮑ ــﯽ ﺍﺯ ﭘ ــﺴﺮﺍﻧﺶ ﺍﻭ ﺑ ــﻪﻧ ــﺎﻡ ﳏﻤ ــﺪ ﭼﻠﺒ ــﯽ ﺑ ــﺮ‬ ‫ﺭﻗﻴﺒـﺎﻧﺶ ﭘﻴــﺮﻭﺯ ﺷــﺪ ﻭ ﻗــﺪﺭﺕ ﺭﺍ ﺑــﻪﺩﺳــﺖ ﮔﺮﻓــﺖ‪ .‬ﭘــﺴﺮ ﺩﻳﮕــﺮﺵ ﻣﻮﺳــﺎ ﭼﻠﺒــﯽ ﺩﺭ ﺷــﻬﺮ‬

‫ﺍﹶﺩ‪‬ﺭﻧ ــﻪ ﻭﺍﻗ ــﻊ ﺩﺭ ﲞ ــﺶ ﺍﺭﻭﭘ ــﺎﻳﯽﹺ ﻣﺘ ــﺼﺮﻓﺎﺕ ﻋﺜﻤ ــﺎﻧﯽ ﺧ ــﻮﺩﺵ ﺭﺍ ﺳ ــﻠﻄﺎﻥ ﺧﻮﺍﻧ ــﺪ ﻭ ﺑ ــﺎ‬ ‫ﺑﺮﺍﺩﺭﺵ ﳏﻤﺪ ﭼﻠﺒﯽ ﺑﻪ ﻧﺰﺍﻉ ﺍﻓﺘﺎﺩ‪ .‬ﺳﺮﺍﳒﺎﻡ ﳏﻤﺪ ﭼﻠﺒﯽ ﺩﺭ ﺳـﺎﻝ ‪ ۷۹۲‬ﭘﻴـﺮﻭﺯ ﺁﻣـﺪ ﻭ‬

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‫‪۳۷‬‬ ‫ﺑﺮﺍﺩﺭ ﺭﺍ ﮐﺸﺖ‪ ،‬ﻭ ﺑﺮ ﺳﺮﺍﺳﺮ ﻣﺘﺼﺮﻓﺎﺕ ﻋﺜﻤﺎﻧﯽ ﺩﺳﺖ ﻳﺎﻓﺖ‪.‬‬ ‫ﭼﻮﻧﮑ ــﻪ ﲪﻠ ــﻪ ﺑ ــﻪ ﺁﺑﺎﺩﻳﻬ ــﺎﯼ ﻣ ــﺴﻴﺤﯽﻧ ــﺸﻴﻦ ﺍﻧ ــﺎﺗﻮﻟﯽ ﻭ ﺷ ــﺮﻕ ﺍﺭﻭﭘ ــﺎ ﺩﺭﺁﻣ ــﺪﻫﺎﯼ‬ ‫ﺑــﺴﻴﺎﺭﯼ ﻧــﺼﻴﺐ ﺟﻬــﺎﺩﮔﺮﺍﻥ ﻣــﯽﮐــﺮﺩ‪ ،‬ﻭ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺍﻳــﻦ ﲪــﻼﺕ ﺭﺍ ﺗﻨﻈــﻴﻢ ﻭ ﻫــﺪﺍﻳﺖ‬

‫ﻣــﯽﮐﺮﺩﻧــﺪ‪ ،‬ﺷــﻴﻮﺥ ﺑﮑﺘﺎﺷــﻴﻪ )ﺧﻠﻴﻔــﻪﻫــﺎﯼ ﺣــﺎﺟﯽ ﺑﮑﺘــﺎﺵ( ﺑــﺎ ﻣﺮﻳﺪﺍﻧــﺸﺎﻥ ﺑــﻪ ﺍﺭﺗــﺶ‬

‫ﺟﻬﺎﺩﮔﺮ ﻋﺜﻤﺎﻧﯽ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﻭ ﭼﻮﻧﮑﻪ ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺷﻴﺨﻬﺎ ﺭﻫﱪ ﻳـﮏ ﻟـﺸﮑﺮ ﺍﺯ‬

‫ﺟﻬﺎﺩﮔﺮﺍﻥ ﺑﻮﺩ ﮐﻪ ﻣﺮﻳﺪﺍﻥ ﺧﻮﺩﺵ ﺑﻮﺩﻧـﺪ‪ ،‬ﻃﺒﻴﻌـﯽ ﺑـﻮﺩ ﮐـﻪ ﻫـﺮ ﺷـﻴﺨﯽ ﺭﻫـﱪ ﺳـﺮﺑﺎﺯﺍﻥ‬

‫ﺯﻳﺮ ﻓﺮﻣﺎﻥ ﺧﻮﺩﺵ ﺩﺭ ﺳﭙﺎﻩ‪ ‬ﺟﻬﺎﺩﮔ ﹺﺮ ﻋﺜﻤﺎﻧﯽ ﺑﺎﺷـﺪ‪ .‬ﺍﺯ ﳘـﻴﻦﺭﻭ ﺑـﻮﺩ ﮐـﻪ ﺍﻳـﻦ ﺷـﻴﻮﺥ ﺩﺭ‬ ‫ﺳــﭙﺎﻩ ﻋﺜﻤــﺎﻧﯽ ﺩﺍﺭﺍﯼ ﻣﻨــﺼﺐ »ﻗﺎﺿــﯽ ﻋــﺴﮑﺮ« ﺑﻮﺩﻧــﺪ )ﻣــﺴﺌﻮﻝ ﻋﻘﻴــﺪﺗﯽ ﺳﻴﺎﺳــﯽ ﺩﺭ‬

‫ﺍﺭﺗﺶ(‪ .‬ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﻗﺒﺎﻝ ﺧﺪﻣﺖ ﺍﻳﻦ ﺷﻴﻮﺥ ﻭ ﻣﺮﻳﺪﺍﻧﺸﺎﻥ ﺳﻬﻤﻬﺎﺋﯽ ﺍﺯ ﻏﻨـﺎﻳﻢ‬ ‫ﺑ ــﻪﺁ‪ ‬ــﺎ ﺍﺧﺘ ــﺼﺎﺹ ﺩﺍﺩ‪ ،‬ﻭ ﲞ ــﺸﻬﺎﺋﯽ ﺍﺯ ﺯﻣﻴﻨ ــﻬﺎﯼ ﻣ ــﺼﺎﺩﺭﻩ ﺷ ــﺪﮤ ﺑﻮﻣﻴ ــﺎﻥ‪ ‬ﮐ ــﺸﺘﺎﺭﺷﺪﮤ‬

‫ﺍﻧــﺎﺗﻮﻟﯽ ﺭﺍ ﺑــﻪﺁ‪‬ــﺎ ﻭﺍﮔــﺬﺍﺭ ﮐــﺮﺩ ﺗــﺎ ﻣﺮﻳﺪﺍﻧــﺸﺎﻥ ﺑــﻪ ﭼﺮﺍﮔــﺎﻩ ﺩﺍﻡ ﺗﺒــﺪﻳﻞ ﮐﻨﻨــﺪ ﻭ ﺩﺭ ﺁ‪‬ــﺎ‬

‫ﻣـﺴﺘﻘﺮ ﺷــﻮﻧﺪ‪ .‬ﺍﻳــﻦ ﺍﻣــﺮ ﺑـﻪﻧﻮﺑــﮥ ﺧــﻮﺩ ﺩﺭ ﲣﻠﻴــﮥ ﺍﻧـﺎﺗﻮﻟﯽ ﺍﺯ ﺑﺎﺯﻣﺎﻧــﺪﮔﺎﻥ ﺑﻮﻣﻴــﺎﻥ ﮐﻤــﮏ‬ ‫ﻣﯽﮐﺮﺩ ﻭ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﺗﺮﮐﺎﻥ‪ ‬ﻣﻬﺎﺟﺮ ﻣﺒﺪﻝ ﻣﯽﺳﺎﺧﺖ‪.‬‬

‫ﮐــﺴﺎﻧﯽ ﮐــﻪ ﻣــﯽﻧﻮﻳــﺴﻨﺪ ﮐــﻪ ﻋﺜﻤﺎﻧﻴــﺎﻥﹾ ﺳــﻨﯽﻫــﺎﯼ ﻣﺘﻌــﺼﺐ ﺑﻮﺩﻧــﺪ ﺩﺭﺑــﺎﺭﮤ ﺁﻏــﺎﺯ‬

‫ﭘﻴ ــﺪﺍﻳﺶ ﺳ ــﻠﻄﻨﺖ ﻋﺜﻤ ــﺎﻧﯽ ﻣﻄﺎﻟﻌ ــﮥ ﺩﻗﻴ ــﻖ ﻧﺪﺍﺭﻧ ــﺪ‪ ،‬ﻭ ﳕ ــﯽﺩﺍﻧﻨ ــﺪ ﮐ ــﻪ ﲞ ــﺶ ﻋﻤ ــﺪﮤ‬ ‫ﺟﻬﺎﺩﮔﺮﺍﻥ ﺳﻠﻄﻨﺖ ﻋﺜﻤﺎﻧﯽ ﺭﺍ ﺗﺮﮐﺎﻥ ﺷﻴﻌﻪﺷﺪﻩ ﻭﺑﮑﺘﺎﺷﻴﻬﺎ ﺗﺸﮑﻴﻞ ﻣﯽﺩﺍﺩﻧﺪ‪ .‬ﺑـﺮﺍﯼ‬ ‫ﺳﻼﻃﻴﻦ ﻋﺜﻤﺎﻧﯽ ﺩﻳﻦ ﻭ ﻣﺬﻫﺐ ﻭ ﺟﻬﺎﺩ ﺑـﺮﺍﯼ ﻧـﺸﺮ ﺩﻳـﻦ ﻳـﮏ ﻭﺳـﻴﻠﻪ ﺑـﻮﺩ ﺑـﺮﺍﯼ ﺗﻮﺟﻴـﻪ‬

‫ﮐــﺸﺘﺎﺭﻫﺎﯼ ﻭﺳــﻴﻊ ﻭ ﺗﺎﺭﺍﺟﻬ ــﺎﯼ ﮔــﺴﺘﺮﺩﻩﺋــﯽ ﮐ ــﻪ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳ ــﻦ ﺭﺍﻩ ﻫــﻢ ﺑ ــﺴﻴﺎﺭ‬

‫ﮐﺎﻣﻴﺎﺏ ﺑﻮﺩﻧﺪ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﺩﺭ ﺧﻼﻝ ﻳﮏﺳﺪﻩ ﺑﺎ ﮐﺸﺘﺎﺭﻫﺎﯼ ﺩﺍﻣﻨﻪﺩﺍﺭﺷـﺎﻥ ﺍﺯ‬ ‫ﲨﻌﻴﺖ ﺑﻮﻣﯽ ‪‬ﯽ ﮐﺮﺩﻧﺪ‪.‬‬

‫ﻋﺜﻤﺎﻧﻴﺎﻥ ﺳـﻠﻄﻨﺖ ﺧﻮﺩﺷـﺎﻥ ﺭﺍ ﳘﭽـﻮﻥ ﻳـﮏ ﻗﺒﻴﻠـﮥ ﺑـﺰﺭﮒ ﺗﻌﺮﻳـﻒ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ‬

‫ﮐﻪ ﻫﺮﮐﻪ ﺗﺮﮎ ﺑﻮﺩ ﻋﻀﻮ ﺍﻳﻦ ﻗﺒﻴﻠﻪ ﺑﻮﺩ ﻭ ﻫﺮﮐﻪ ﺗﺮﮎ ﻧﺒﻮﺩ ﺩﴰﻦ ﻭ ﺩﺭﺧﻮﺭ ﻧﺎﺑﻮﺩﺷـﺪﻥ‬ ‫ﺑﻮﺩ‪ .‬ﻟﺬﺍ ﻫﺮﺟﺎ ﺭﺍ ﻣـﯽﮔﺮﻓﺘﻨـﺪ ﻣـﺮﺩﺍﻧﺶ ﺭﺍ ﮐـﺸﺘﺎﺭ ﻣـﯽﮐﺮﺩﻧـﺪ ﻭ ﮐﻮﺩﮐـﺎﻥ ﻭ ﻧﻮﺟﻮﺍﻧـﺎﻥ ﺭﺍ‬

‫ﺍﺳــﻴﺮ ﻭ ‪‬ﺑــﺮﺩﻩ ﮐــﺮﺩﻩ ﻭﺍﺭﺩ ﺳــﭙﺎﻩ ﻣــﯽﮐﺮﺩﻧــﺪ ﻭ ﺑــﻪﺁ‪‬ــﺎ ﺯﺑــﺎﻥ ﺗﺮﮐــﯽ ﻣــﯽﺁﻣﻮﺧﺘﻨــﺪ ﺗــﺎ ﺗﺒــﺪﻳﻞ‬

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‫‪۳۸‬‬ ‫ﺑﻪﺗﺮﮎ ﺷﻮﻧﺪ‪ ١.‬ﻋﺜﻤﺎﻧﻴﺎﻥ ﺍﻳﻦ ﺑﺪﲞﺘﺎﻥ‪ ‬ﺑﯽﮐﺲ ﺷﺪﻩ ﺭﺍ »ﻳﹺﻨﯽ ﭼﹺﺮﯼ« ﻧﺎﻣﻴﺪﻧﺪ‪.‬‬ ‫ﺯﻣــﺎﻧﯽ ﮐــﻪ ﻣﻮﺳــﺎ ﭼﻠﺒــﯽ ﺩﺭ ﺍﺩﺭﻧــﻪ ﺑــﻪﺳــﻠﻄﻨﺖ ﻧﺸــﺴﺖ ﻳــﮏ ﺷــﻴﺦ ﺑﮑﺘﺎﺷــﯽ ﺑــﻪﻧــﺎﻡ‬ ‫ﺷ ــﻴﺦ ﺑﺪﺭﺍﻟ ــﺪﻳﻦ ﺩﺭ ﺍﺭﺗ ــﺶ ﺍﻭ ﻗﺎﺿ ــﯽ ﻋ ــﺴﮑﺮ ﺑ ــﻮﺩ‪ .‬ﭘ ــﺪﺭ ﺑ ــﺰﺭﮒ ﺷ ــﻴﺦ ﺑﺪﺭﺍﻟ ــﺪﻳﻦ ﺩﺭ‬

‫ﻓﺘﻮﺣــﺎﺕ ﺍﻭﻟﻴــﮥ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺩﺭ ﺟﻬــﺎﺩ ﮐــﺸﺘﻪ ﺑــﻮﺩ )ﺷــﻬﻴﺪ ﺷــﺪﻩ ﺑــﻮﺩ(؛ ﻭ ﭘــﺪﺭﺵ ﺩﺭ ﺯﻣــﺎﻥ‬ ‫ﺑﺎﻳﺰﻳــﺪ ﺍﻭﻝﹺ ﻋﺜﻤــﺎﻧﯽ ﻗﺎﺿــﯽ ﻋــﺴﮑﺮ ﺷــﻬﺮ »ﲰﺎﻭﻧــﻪ« ﺩﺭ ﲞــﺶ ﺍﺭﻭﭘــﺎﻳﯽ ﻋﺜﻤــﺎﻧﯽ ﺑــﻮﺩ‪.‬‬

‫ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﲢــﺼﻴﻼﺕ ﻣﻘــﺪﻣﺎﺗﯽ ﺭﺍ ﺩﺭ ﺷــﻬﺮﻫﺎﯼ ﺑﻮﺭﺳــﺎﯼ ﻭ ﻗﻮﻧﻴــﻪ ﺑــﻪﭘﺎﻳــﺎﻥ ﺑــﺮﺩﻩ‬ ‫ﺑﻮﺩ ﻭ ﺑﺮﺍﯼ ﺍﺩﺍﻣﮥ ﲢﺼﻴﻞ ﺑـﻪﺷـﺎﻡ ﺭﻓﺘـﻪ ﺳـﭙﺲ ﺑـﺮﺍﯼ ﺗﮑﻤﻴـﻞ ﻋﻠـﻮﻡ ﺩﻳﻨـﯽ ﺑـﻪﻣـﺼﺮ ﺳـﻔﺮ‬

‫ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺍﻭ ﺍﳍﻴﺎﺕ ﻭ ﻓﻠﺴﻔﻪ ﻭ ﻣﻨﻄﻖ ﺭﺍ ﺩﺭ ﺷﺎﻡ ﻭ ﻣﺼﺮ ﻓﺮﺍﮔﺮﻓﺘﻪ ﻭ ﻣﺪﺗﯽ ﻧﺰﺩ ﻳﮑﯽ ﺍﺯ‬ ‫ﺷﻴﻮﺥ ﺻﻮﻓﻴﻪ ﺩﺭ ﻣﺼﺮ ﻣﺮﻳﺪﯼ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺩﺭ ﺳﺎﻝ ‪۷۷۶‬ﺥ ﺩﺭ ﺍﻭﺍﺧـﺮ ﺩﻭﺭﺍﻥ ﺑﺎﻳﺰﻳـﺪ ﺍﻭﻝ‬ ‫ﺑ ــﻪﺍﻧ ــﺎﺗﻮﻟﯽ ﺑﺮﮔ ــﺸﺘﻪ ﺑ ــﻮﺩ‪ .‬ﭘ ــﺲ ﺍﺯ ﺁﻥ ﻣ ــﺪﺗﯽ ﺩﺭ ﻧﺎﺣﻴ ــﮥ ﺍﺳ ــﮑﻨﺪﺭﻭﻥ‪ ٢‬ﺩﺭ ﻣﻴ ــﺎﻥ ﭘﻴ ــﺮﻭﺍﻥ‬

‫ﻣﺬﻫﺐ ﻣﻮﺳﻮﻡ ﺑﻪ »ﺍﻫﻞﹺ ﺣﻖ« ﮐﻪ ﺷﻴﻌﻴﺎﻥ ﺍﻓﺮﺍﻃﯽ ﻭ ﻣﻌﺘﻘﺪ ﺑﻪﺍﻟﻮﻫﻴﺖ ﺍﻣﺎﻡ ﻋﻠﯽ ﺑﻮﺩﻧـﺪ‬

‫ﺑﻪﺳﺮ ﺑﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺳﻔﺮﯼ ﻫﻢ ﺑﻪﺧﺎﻃﺮ ﺁﺷﻨﺎﻳﯽ ﺑﻴﺸﺘﺮ ﺑـﺎ ﻓـﻦﹺ ﻣﺮﻳـﺪﭘﺮﻭﺭﯼ ﻭ ﺯﻳـﺎﺭﺕ ﺷـﻴﻮﺥ‬

‫ﺧﺎﻧﻘﺎﻫﻬﺎ ﺑﻪﺗﱪﻳﺰ ﻭ ﻗﺰﻭﻳﻦ ﮐﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﻪﺍﻧـﺎﺗﻮﻟﯽ ﳘـﺮﺍﻩ ﺷـﻴﻮﺥ ﻃﺮﻳﻘـﺖ‬ ‫ﺍﻫﻞﹺﺣﻖ ﺩﺭ ﻣﻨـﺎﻃﻖ ﺗـﺮﮎﻧـﺸﻴﻦﺷـﺪﮤ ﺁﻳـﺪﻳﻦ ﻭ ﮔﺮﻣﻴـﺎﻥ ﻭ ﻗـﺮﻩﻣـﺎﻥ ﺑـﻪﺗﺒﻠﻴـﻎ ﻭ ﺳـﻴﺮ ﻭ ﺳـﻔﺮ‬ ‫ﭘﺮﺩﺍﺧﺘﻪ ﺑﻮﺩ‪.‬‬

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‫‪ -1‬ﺍﻳﻦ ﳘﺎﻥ ﻓﺮﻫﻨﮓ ﻗﺒﻴﻠﻪﻳﯽ ﻭ ﺑﻴﺎﺑﺎﻧﯽ ﺍﺳﺖ ﮐﻪ ﻫﻨﻮﺯ ﻫﻢ ﺩﻭﻟﺘﻤﺮﺩﺍﻥ‪ ‬ﺗﺮﮐﻴﻪ ﺭﺍ ﺭﻫﺎ ﻧﮑﺮﺩﻩ‬ ‫ﺍﺳﺖ‪ ،‬ﻭ ﻫﻨﻮﺯ ﻫﻢ ﺑﻪ ﮐﺮﺩﻫﺎﯼ ﺍﻳﺮﺍﻧﯽﻧﮋﺍﺩ‪ ‬ﺯﻳﺮ ﺳﻠﻄﮥ ﺧﻮﻳﺶ ﺭﺍ ﭼﻮﻧﮑﻪ ﺯﺑﺎﻧﺸﺎﻥ ﺗﺮﮐﯽ‬ ‫ﻧﻴﺴﺖ ﺑﻪﻋﻨﻮﺍﻥ ﻭﺍﻗﻌﻴﺖ‪ ‬ﻏﻴﺮ ﺗﺮﮎ ﳕﯽﻧﮕﺮﻧﺪ ﺑﻠﮑﻪ ﮐﺮﺩﻫﺎ ﺭﺍ »ﺗﺮﮐﺎﻥ ﮐﻮﻫﯽ« ﻣﯽﻧﺎﻣﻨﺪ ﻭ‬ ‫ﻣﯽﮐﻮﺷﻨﺪ ﮐﻪ ﺁ‪‬ﺎ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪﺗﺮﮎ ﮐﻨﻨﺪ‪ .‬ﮐﺮﺩﻫﺎ ﻧﻴﺰ ﺳﺪﻩﻫﺎ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﻴﺎﺳﺖ‬ ‫ﺧﺸﻦﹺ ﺗﺮﮎﺳﺎﺯﯼ ﺩﻭﻟﺘﻬﺎﯼ ﻋﺜﻤﺎﻧﯽ ﻭ ﺗﺮﮐﻴﻪ ﻣﻘﺎﻭﻣﺖ ﮐﺮﺩﻩ ﻫﻮﻳﺖ ﺧﻮﻳﺶ ﺭﺍ ﺣﻔﻆ‬ ‫ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﻫﻨﻮﺯ ﻫﻢ ﺩﺭ ﺭﺍﻩ ﺩﻓﺎﻉ ﺍﺯ ﻫﻮﻳﺖ ﺧﻮﻳﺶ ﻗﺮﺑﺎﻧﻴﻬﺎ ﻣﯽﺩﻫﻨﺪ‪.‬‬ ‫‪ 2‬ﺍﺳﮑﻨﺪﺭﻭﻥ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﻫﺨﺎﻣﻨﺸﯽ ﺍﻳﺴﻮﺱ ﻧﺎﻣﻴﺪﻩ ﻣﯽﺷﺪ ﺁﺧﺮﻳﻦ ﺣﺪﻭﺩ ﺟﻨﻮﺑﯽﹺ ﺳﺮﺯﻣﻴﻦ‬ ‫ﺁﺭﻳﺎﻳﯽﻧﺸﻴﻦﹺ ﮐﻴﻠﻴﮑﻴﻪ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﯽﺩﺍﺩ‪ .‬ﺍﺳﮑﻨﺪﺭﻭﻥ ﺩﺭ ﴰﺎﻟﻐﺮﺏ ﺷﺎﻡ ﺩﺭ ﺯﺍﻭﻳﮥ‬ ‫ﺷﺮﻗﯽﴰﺎﻟﯽﹺ ﺩﺭﻳﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺍﮐﻨﻮﻥ ﺩﺭ ﻗﻠﻤﺮﻭ ﺗﺮﮐﻴﻪ ﺍﺳﺖ ﻭ ﺳﺎﮐﻨﺎﻧﺶ‬ ‫ﳐﻠﻮﻃﯽ ﺍﺯ ﺗﺮﮐﺎﻥ ﻭ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ‪ ‬ﺑﻮﻣﻴﺎﻥ‪ ‬ﺗﺮﮎﺯﺑﺎﻥﺷﺪﻩ ﻫﺴﺘﻨﺪ‪.‬‬ ‫‪ 3‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪ ،‬ﺗﺎﺭﻳﺦ ﻋﺜﻤﺎﻧﯽ‪ ،‬ﺗﺮﲨﮥ ﺍﻳﺮﺝ ﻧﻮﲞﺖ‪.۴۰۸ ۴۰۷ / ۱ ،‬‬

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‫‪۳۹‬‬ ‫ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﺩﺭﺧــﻼﻝ ﺟﻨﮕﻬــﺎﯼ ﺩﺍﺧﻠـﯽﹺ ﭘــﺴﺮﺍﻥ‪ ‬ﺑﺎﻳﺰﻳــﺪ ﺍﻭﻝ ﺑــﻪﺧــﺪﻣﺖ ﻣﻮﺳــﺎ‬ ‫ﭼﻠﺒﯽ ﺩﺭﺁﻣﺪ ﻭ ﺩﺭ ﺍﺩﺭﻧﻪ ﺳ‪ ‬ﻤﺖ‪ ‬ﻗﺎﺿﯽ ﻋﺴﮑﺮ ﺭﺍ ﺍﺣﺮﺍﺯ ﮐﺮﺩ‪ .‬ﭘـﺲ ﺍﺯ ﮐـﺸﺘﻪ ﺷـﺪﻥ ﻣﻮﺳـﺎ‬ ‫ﭼﻠﺒﯽ ﺑﻪﺩﺳﺘﻮﺭ ﺳﻠﻄﺎﻥ ﳏﻤـﺪ ﺍﺯ ﻣﻘـﺎﻣﺶ ﻣﻌـﺰﻭﻝ ﻭ ﺑـﻪ ﺷـﻬﺮ ﺍﺯﻧﻴـﮏ ﺩﺭ ﻏـﺮﺏ ﺍﻧـﺎﺗﻮﻟﯽ‬ ‫ﺗﺒﻌﻴ ــﺪ ﺷ ــﺪ ﻭ ﺯﻳ ــﺮ ﺍﻗﺎﻣ ــﺖ ﺍﺟﺒ ــﺎﺭﯼ ﻗ ــﺮﺍﺭ ﮔﺮﻓ ــﺖ )‪۷۹۲‬ﺥ(‪ .‬ﺳ ــﻠﻄﺎﻥ ﳏﻤ ــﺪ ﺑ ــﺮﺍﯼ ﺍﻭ ﻭ‬

‫ﺧـ ــﺎﻧﻮﺍﺩﻩﺍﺵ ﻣـ ــﺴﺘﻤﺮﯼﹺ ﺩﺭﺧـ ــﻮﺭ ﺗﻮﺟـ ــﻪ ﻣﻘـ ــﺮﺭ ﮐـ ــﺮﺩ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﺑﺮﻗـ ــﺮﺍﺭﯼ ﺍﺭﺗﺒـ ــﺎﻁ ﺑـ ــﺎ‬ ‫ﻣﺮﻳﺪﺍﻧﺶ ﺁﺯﺍﺩ ﮔﺬﺍﺷﺖ‪.‬‬

‫ﺷ ــﻴﺦ ﺑﺪﺭﺍﻟ ــﺪﻳﻦ ﺯﻣ ــﺎﻧﯽ ﮐ ــﻪ ﺩﺭ ﻣﻴ ــﺎﻥ ﺍﻫ ــﻞ ﺣ ــﻖ ﺑ ــﻪﺳ ــﺮ ﻣ ــﯽﺑ ــﺮﺩ ﺩﻭ ﺷﺨ ــﺼﻴﺖ‬

‫ﻧﻮﻣﺴﻠﻤﺎﻥ ﮐﻪ ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﻣﺬﻫﺐ ﺑﮑﺘﺎﺷﯽ ﺑﻮﺩﻧﺪ ﺑـﺎ ﺍﻭ ﳘﮑـﺎﺭﯼ ﻣـﯽﮐﺮﺩﻧـﺪ‪ .‬ﺍﻳـﻦﺩﻭ ﮐـﻪ‬ ‫ﺍﺯ ﺷﻴﻌﻴﺎﻥ ﺍﻓﺮﺍﻃﯽ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻮﺩﻧﺪ ﻳﮑﯽ »ﻃﻮﺭﻻﻕ ﮐﻤﺎﻝ« ﻭ ﺩﻳﮕﺮﯼ ﺑﻮﺭﮐﻠﻴﺠﻪ ﻣﺼﻄﻔﺎ‬

‫ﻧ ــﺎﻡ ﺩﺍﺷ ــﺖ ﻭ ﻣﻠﻘ ــﺐ ﺑ ــﻪ »ﺩ‪‬ﺩ‪‬ﻩ ﻣ ــﺼﻄﻔﺎ« ﺑ ــﻮﺩ‪ .‬ﺷ ــﻴﺦ ﺑﺪﺭﺍﻟ ــﺪﻳﻦ ﻭﻗﺘ ــﯽ ﺑ ــﻪﻣﻘ ــﺎﻡ ﻗﺎﺿ ــﯽ‬

‫ﻋﺴﮑﺮﯼ ﺍﺭﺗﺶ ﻣﻮﺳﺎ ﭼﻠﺒﯽ ﺭﺳﻴﺪ ﺍﻳﻦ ﺩﻭ ﺗﻦ ﺭﺍ ﺑﻪﻋﻨـﻮﺍﻥ ﺩﺳـﺘﻴﺎﺭﺍﻥ‪ ‬ﺧـﻮﻳﺶ ﻣﻨـﺼﻮﺏ‬ ‫ﮐـﺮﺩ‪ .‬ﻭﻗﺘــﯽ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﻣﻌـﺰﻭﻝ ﻭ ﺗﺒﻌﻴــﺪ ﺷــﺪ‪ ،‬ﻃــﻮﺭﻻﻕ ﮐﻤـﺎﻝ ﺑــﻪﻣﻨﻄﻘــﮥ ﻣﺎﻧﻴــﺴﻪ ﺩﺭ‬ ‫ﻏﺮﺏ ﺍﻧﺎﺗﻮﻟﯽ ﻣﻨﺘﻘﻞ ﺷﺪ‪ ،‬ﻭ ﺩﺩﻩ ﻣﺼﻄﻔﺎ ﺑﻪﻗﺮﻩ ﺑﻮﺭﻥ ﺩﺭ ﻏﺮﺏ ﺍﻧﺎﺗﻮﻟﯽ ﺭﻓﺖ‪ .‬ﻫﺮﮐﺪﺍﻡ‬ ‫ﺍﺯ ﺍﻳــﻦ ﺩﻭﺗــﻦ ﺩﺭ ﻣﻨﻄﻘــﮥ ﺧــﻮﻳﺶ ﺑــﻪﺗﺒﻠﻴــﻎ ﺑــﺮﺍﯼ ﺭﻫــﱪﯼ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﺍﺩﺍﻣــﻪ ﺩﺍﺩ‪ ،‬ﻭ‬

‫ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﺭﺍ ﺣﻔﻆ ﮐﺮﺩ‪.‬‬

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‫ﺷـﻴﺦ ﺑﺪﺭﺍﻟـﺪﻳﻦ ﺩﺭ ﺗﺒﻌﻴـﺪ‪ ‬ﺍﺯﻧﻴـﮏ ﺑـﻪ ﺗـﺪﻭﻳﻦ ﻋﻘﺎﺋـﺪﺵ ﭘﺮﺩﺍﺧـﺖ ﻭﮐﺘـﺎﺑﯽ ﺑـﻪﻧـﺎﻡ‬

‫»ﻭﺍﺭﺩﺍﺕ« ﺗــﺄﻟﻴﻒ ﮐــﺮﺩ‪ .‬ﻃﺮﻳﻘــﺖ ﺗــﺼﻮﻑ ﺷ ــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﮐــﻪ ﺍﺯ ﺑﮑﺘﺎﺷــﻴﻪ ﻭ ﻏ ــﻼﺕ‬

‫ﺷﻴﻌﻪ )ﺍﻫﻞ ﺣﻖ( ﺳﺮﭼـﺸﻤﻪ ﻣـﯽﮔﺮﻓـﺖ ﺁﻣﻴـﺰﻩﺋـﯽ ﺑـﻮﺩ ﺍﺯ »ﻭﺣـﺪﺕ ﻭﺟـﻮﺩ« ﺍﺑـﻦ ﻋﺮﺑـﯽ‪،‬‬

‫»ﻣــﺴﻴﺢ ﭘﺮﺳ ــﺘﯽﹺ« ﻣ ــﺴﻴﺤﻴﺎﻥ‪» ،‬ﻋﻠ ــﯽ ﭘﺮﺳــﺘﯽﹺ« ﺍﻫ ــﻞ ﺣ ــﻖ‪ ،‬ﻭ »ﻧﻴﺎﭘﺮﺳ ــﺘﯽ« ﺗﺎﺗﺎﺭﻫ ــﺎ‪ .‬ﺍﻭ‬

‫ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﮐﻪ ﺷﻴﺦ ﺣﺎﻣﻞ ﺭﻭﺡ ﺧﺪﺍ ﺍﺳﺖ ﻭ ﺫﺍﺕ ﻣﻌﺼﻮﻡ ﻭ ﻣﻨﺰﻩ ﻭ ﻭﺍﺟﺐﺍﻟﻮﺟﻮﺩ ﻭ‬

‫ﻭﺍﺟﺐﺍﻟﻄﺎﻋﻪ ﺍﺳﺖ ﮐﻪ ﲤﺎﻡ ﮐﺎﺋﻨﺎﺕ ﺑﺮ ﻣﺪﺍﺭ ﺍﺭﺍﺩﮤ ﻭﯼ ﻣﯽﭼﺮﺧﺪ ﻭ ﻧﻈﻢ ﺍﻣﺮ ﺟﻬـﺎﻥ ﺩﺭ‬ ‫ﺩﺳــﺖ ﺍﻭ ﺍﺳــﺖ‪ ،‬ﻭ ﺑ ــﺮ ﻣــﺮﺩﻡ ﺟﻬ ــﺎﻥ ﺩﺍﺭﺍﯼ »ﻭﻻﻳــﺖ ﻣﻄﻠﻘ ــﻪ« ﺍﺳــﺖ‪ .‬ﺍﻭ ﺑ ــﺎ ﺍﺑــﺪﺍﻉ ﺍﻳ ــﻦ‬ ‫ﻋﻘﻴــﺪﻩ‪ ،‬ﻣ ــﺬﻫﺐ ﺑﮑﺘﺎﺷــﯽ ﺭﺍ ﻭﺍﺭﺩ ﻣﺮﺣﻠ ــﮥ ﻧ ــﻮﻳﻨﯽ ﮐــﺮﺩ‪ .‬ﺍﻭ ﺑ ــﺎ ﺗﻔــﺴﻴﺮ ﺑ ــﺎﻃﻨﯽﹺ )ﺗﺄﻭﻳ ـﻞﹺ(‬ ‫‪ 1‬ﳘﺎﻥ‪.۴۰۹ ،‬‬

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‫‪۴۰‬‬ ‫ﺍﺣﮑـﺎﻡ ﻣﻨــﺪﺭﺝ ﺩﺭ ﻣﺘـﻮﻥ ﺍﺳــﻼﻣﯽ‪ ،‬ﺍﻃﺎﻋــﺖ ﺍﺯ ﺷـﻴﺦ ﺭﺍ ﻧﻘﻄــﮥ ﳏـﻮﺭﯼ ﺩﻳــﻦ ﻗــﺮﺍﺭ ﺩﺍﺩ‪ ،‬ﻭ‬ ‫ﻭﺟﻮﺏ ﺑﺮﮔﺰﺍﺭﯼ ﻋﺒﺎﺩ‪‬ﺎﯼ ﺷﺮﻋﯽ ﭼﻮﻥ ﳕﺎﺯ ﻭ ﺭﻭﺯﻩ ﻭ ﺣـﺞ ﺭﺍ ﺑـﺎ ﺗـﺄﻭﻳﻼﺗﯽ ﮐـﻪ ﺍﺯ ﺩﻳـﻦ‬ ‫ﻣــﯽﮐــﺮﺩ ﺍﺯ ﺩﻭﺵ ﭘﻴــﺮﻭﺍﻧﺶ ﺍﻧــﺪﺍﺧﺖ‪ .‬ﭼﻮﻧﮑــﻪ ﻣﺮﻳــﺪﺍﻧﺶ ﻋﻤﻮ ‪‬ﻣــﺎ ﺗﺮﮐــﺎﻥ ﻧﻮﻣــﺴﻠﻤﺎﻧﯽ‬

‫ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺗــﻮﺟﻬﯽ ﺑــﻪ ﺍﺣﮑــﺎﻡ ﺍﺳــﻼﻣﯽ ﻧﺪﺍﺷــﺘﻨﺪ ﻭ ﻣــﺴﻠﻤﺎﻥ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ ﺗــﺎ ﺍﺯ ﺑﺮﮐــﺖ‬ ‫»ﺟﻬـﺎﺩ ﺑـﺎ ﮐــﺎﻓﺮﺍﻥ« ﺑـﻪ ﻧـﺎﻥ ﻭ ﻧــﻮﺍ ﺑﺮﺳـﻨﺪ‪ ،‬ﺍﻭ ﳏﺮﻣــﺎﺕ ﺷـﺮﻋﯽ ﭼـﻮﻥ ﲬــﺮ ﻭ ﺯﻧـﺎ ﻭ ﺣﺘــﯽ‬

‫ﻟــﻮﺍﻁ ﺭﺍ ﺑــﺮ ﺍﺳــﺎﺱ ﺗﺄﻭﻳﻠــﻬﺎﻳﺶ ﺑــﺮﺍﯼ ﻣﺮﻳــﺪﺍﻧﺶ ﻣﺒــﺎﺡ ﮔﺮﺩﺍﻧﻴــﺪ‪ .‬ﺗﻨــﻬﺎ ﺍﻣــﺮ ﻭﺍﺟــﺐ ﺩﺭ‬ ‫ﻃﺮﻳﻘﺖ‪ ‬ﺍﻭ »ﺣﺐﹺ ﻋﻠﯽ«‪» ،‬ﺍﻃﺎﻋﺖ ﻣﻄﻠﻖ ﺍﺯ ﺷﻴﺦ«‪ ،‬ﻭ »ﺟﻬﺎﺩ ﺑﺮﺍﯼ ﻧﺸﺮ ﺩﻳﻦ« ﺑﻮﺩ‪.‬‬

‫ﭼﻮﻧﮑﻪ ﺟﻨﺒـﻪﻫـﺎﯼ ﺍﺑـﺎﺣﯽ ﻭ ﺍﳓـﻼﻝ ﺍﺧﻼﻗـﯽ ﻣـﺬﻫﺐ ﺷـﻴﺦ ﺑﺪﺭﺍﻟـﺪﻳﻦ ﺑـﺎﺏ ﻃﺒـﻊ‬

‫ﺗﺮﮐﺎﻥ ﻧﻮﻣﺴﻠﻤﺎﻥ ﺑﻮﺩ ﮔﺮﻭﻫﻬﺎﯼ ﺍﻧﺒﻮﻫﯽ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺍﻭ ﺟـﺬﺏ ﮐـﺮﺩ‪ .‬ﻭﻗﺘـﯽ ﮐـﺴﺎﻧﯽ ﺑـﻪ‬

‫ﻃﺮﻳﻘﺖ ﺍﻭ ﻣﯽﭘﻴﻮﺳﺘﻨﺪ ﺗﺎ ﺩﺭ ﺳﻠﮏ ﻣﺮﻳﺪﺍﻥ ﺍﻭ ﺩﺭﺁﻳﻨﺪ‪ ،‬ﺧﻠﻴﻔﻪﺍﺵ ﺍﺯ ﺁ‪‬ﺎ ﻣﯽﺧﻮﺍﺳـﺖ‬

‫ﮐﻪ ﺍﺯ ﻋﻘﺎﺋﺪ ﮔﺬﺷﺘﻪﺷﺎﻥ ﺑﻪﮐﻠﯽ ﺩﺳﺖ ﺑﮑﺸﻨﺪ‪ ،‬ﺍﺯ ﳘـﮥ ﮐﺎﺭﻫـﺎﻳﯽ ﮐـﻪ ﺩﺭ ﮔﺬﺷـﺘﻪ ﺍﳒـﺎﻡ‬ ‫ﺩﺍﺩﻩﺍﻧ ــﺪ ﺗﻮﺑ ــﻪ ﮐﻨﻨ ــﺪ‪» ،‬ﳏﺒ ــﺖ ﻋﻠ ــﯽ« ﻭ »ﳏﺒ ــﺖ ﺷ ــﻴﺦ« ﺭﺍ ﺍﺳ ــﺎﺱ ﺍﻋﺘﻘﺎﺩﺷ ــﺎﻥ ﻗ ــﺮﺍﺭ‬ ‫ﺩﻫﻨﺪ‪ ،‬ﺑﺎ ﺍﻭ ﺑﻴﻌﺖ ﮐﻨﻨﺪ ﮐﻪ ﻫﻴﭻﮔﺎﻩ ﺍﺯ ﺍﻃﺎﻋﺖ ﺷﻴﺦ ﺑﻴﺮﻭﻥ ﻧﺸﻮﻧﺪ‪ ،‬ﺩﺭﺑﺮﺍﺑﺮ ﻓﺮﻣﺎ‪‬ـﺎﯼ‬ ‫ﺷــﻴﺦ ﭼــﻮﻥ ﻭ ﭼــﺮﺍ ﻧــﺸﺎﻥ ﻧﺪﻫﻨــﺪ‪ ،‬ﺑــﺎ ﺟــﺎﻥ ﻭ ﺩﻝ ﺩﺭ ﺍﺟــﺮﺍﯼ ﻓﺮﻣﺎ‪‬ــﺎﯼ ﺍﻭ ﮐﻮﺷــﺎ ﺑﺎﺷــﻨﺪ‪،‬‬ ‫ﺑ ــﺮﺍﯼ ﺧ ــﺸﻨﻮﺩﯼ ﺷ ــﻴﺦ ﺍﺯ ﺟ ــﺎﻥ ﺧﻮﺩﺷ ــﺎﻥ ﻣﺎﻳ ــﻪ ﺑﮕﺬﺍﺭﻧ ــﺪ ﻭ ﺍﺯ ﻫ ــﻴﭻ ﺧﻄ ــﺮﯼ ﺭﻭﮔ ــﺮﺩﺍﻥ‬ ‫ﻧــﺸﻮﻧﺪ‪ .‬ﻳﻌﻨ ــﯽ ﺁﻧﭽ ــﻪ ﺍﻭ ﺍﺯ ﻣﺮﻳ ــﺪﺍﻧﺶ ﻣ ــﯽﺧﻮﺍﺳــﺖ ﺁﻥ ﺑ ــﻮﺩ ﮐ ــﻪ »ﺫﻭﺏﺷ ــﺪﻩ ﺩﺭ ﻭﻟ ــﯽ«‬

‫ﺑﺎﺷﻨﺪ‪ .‬ﺻﻔﺘﯽ ﮐﻪ ﺍﻭ ﺑﻪ ﻣﺮﻳﺪﺍﻧﺶ ﺩﺍﺩ‪ ،‬ﺻـﻔﺖ »ﺗﺎﺋـﺐﹺ ﻣ‪‬ﺤ‪‬ـﺐ« ﺑـﻮﺩ‪ .‬ﻳـﮏ ﻣﻌﻨـﺎﯼ ﺍﻳـﻦ‬ ‫ﺻﻔﺖ‪ » ،‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﻭ ‪‬ﺗﻮ‪‬ﻻﻳﯽ« ﺑﻮﺩ ﮐﻪ ﲞﺸﯽ ﺍﺯ ﳘﻴﻨﻬﺎ ﭼﻨﺪ ﺩﻫـﻪ ﺑﻌـﺪ ﮐـﻪ ﺑـﻪﺩﺭﻭﻥ ﺍﻳـﺮﺍﻥ‬

‫ﺧﺰﻳــﺪﻩ ﺳــﭙﺎﻩ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺻــﻔﻮﯼ ﺭﺍ ﺍﻳﺠــﺎﺩ ﮐــﺮﺩﻩ ﻗــﺪﺭﺕ ﺳﻴﺎﺳــﯽ ﺭﺍ ﻗﺒــﻀﻪ ﮐﺮﺩﻧــﺪ‪ ،‬ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ ﻣﺘﺪﺍﻭﻝ ﺳﺎﺧﺘﻨﺪ‪.‬‬

‫ﺷ ـ ــﻴﺦ ﺑﺪﺭﺍﻟ ـ ــﺪﻳﻦ ﺩﺭ ﻣ ـ ــﺪﺕ ﺍﻗﺎﻣ ـ ــﺖ ﺍﺟﺒ ـ ــﺎﺭﻳﺶ ﺩﺭ ﺍﺯﻧﻴ ـ ــﮏ‪ ،‬ﺑ ـ ــﺎ ﳘﮑ ـ ــﺎﺭﯼ ﺩﻭ‬

‫ﺧﻠﻴﻔــﻪﺍﺵ ﺩﺩﻩ ﻣــﺼﻄﻔﺎ ﻭ ﻃــﻮﺭﻻﻕ ﮐﻤــﺎﻝ ﺑﺮﻧﺎﻣــﮥ ﻗﻴــﺎﻡ ﺑﮑﺘﺎﺷــﯽﻫــﺎ ﺑــﺮﺍﯼ ﮐــﺴﺐ ﻗــﺪﺭﺕ‬ ‫ﺳﻴﺎﺳﯽ ﺭﺍ ﭘﯽﺭﻳـﺰﯼ ﮐـﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺁﺧـﺮﻳﻦ ﺳـﺎﻝ ﺳـﺪﮤ ﻫـﺸﺘﻢ ﻫﺠـﺮﯼ ﺑـﻪ‪‬ﺎﻧـﮥ ﺳـﻔﺮ ﺣـﺞ ﺑـﺎ‬ ‫ﮐﺴﺐ ﺍﺟﺎﺯﻩ ﺍﺯ ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺍﺯﺷﻬﺮ ﺍﺯﻧﻴﮏ ﺑﻴﺮﻭﻥ ﺭﻓﺘﻪ ﺑﻪﺟﺎﺋﯽ ﺩﺭ ﲞﺶ ﺍﺭﻭﭘﺎﻳﯽ‬

‫ﻋﺜﻤــﺎﻧﯽ ﻣﻮﺳــﻮﻡ ﺑــﻪﺭﻭﻣﻠــﯽ ﺷــﺮﻗﯽ ﮐــﻪ ﺑــﻪﭘﺎﻳﺘﺨــﺖ ﻋﺜﻤــﺎﻧﯽ ﻧﺰﺩﻳــﮏ ﺑــﻮﺩ ﺭﻓﺘــﻪ ﺩﺭ ﺁﳒــﺎ‬

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‫‪۴۱‬‬ ‫ﻣﺴﺘﻘﺮ ﺷﺪ ﺗﺎ ﺷﻮﺭﺵ ﻣﻮﺭﺩ ﻧﻈـﺮﺵ ﺭﺍ ﺍﺯ ﺁﳒـﺎ ﺁﻏـﺎﺯ ﮐﻨـﺪ‪ .‬ﲨﺎﻋـﺎﺕ ﺑﺰﺭﮔـﯽ ﺍﺯ ﺷـﻴﻌﻴﺎﻥ‬ ‫ﺑﮑﺘﺎﺷﯽ )ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ( ﺩﺭ ﺍﻳﻨﺠﺎ ﺟﺎﮔﻴﺮ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﻭ ﺩﺩﻩ ﻣﺼﻄﻔﺎ ﻭ ﻃﻮﺭﻻﻕ ﮐﻤﺎﻝ‪ ،‬ﻃﺒﻖ ﺑﺮﻧﺎﻣﻪﺋﯽ ﮐﻪ ﻣـﺪ‪‬ﺎ ﺭﻭﻳـﺶ‬

‫ﮐــﺎﺭ ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ‪ ،‬ﺑــﻪﻃــﻮﺭ ﳘﺰﻣــﺎﻥ ﺩﺭ ﺳــﻪ ﻣﻨﻄﻘــﻪ ﻗﻴــﺎﻡ ﮐﺮﺩﻧــﺪ‪ .‬ﺩﺩﻩ ﻣــﺼﻄﻔﺎ ﻓﺮﻣﺎﻧــﺪﺍﺭ‬ ‫ﺍﺯﻣﻴــﺮ ﺭﺍ ﺩﺭ ﺟﻨــﮓ ﮐــﺸﺖ ﻭ ﻧﻴــﺮﻭﯼ ﺩﻳﮕــﺮ ﻋﺜﻤــﺎﻧﯽ ﺭﺍ ﮐــﻪ ﺯﻳــﺮ ﻓﺮﻣــﺎﻥ ﺣــﺎﮐﻢ ﺻــﺎﺭﻭﺧﺎﻥ‬

‫ﺑﻮﺩ ﺷﮑـﺴﺖ ﺩﺍﺩ ﻭ ﺩﺭ ﻣﻨﻄﻘـﻪ ﺩﺳـﺖ ﺑـﻪ ﻏـﺎﺭﺕ ﻭ ﮐـﺸﺘﺎﺭ ﺯﺩ‪ .‬ﻃـﻮﺭﻻﻕ ﮐﻤـﺎﻝ ﺩﺭ ﻣﺎﻧﻴـﺴﻪ‬ ‫ﭘﻴﺮﻭﺯﻳﻬــﺎﺋﯽ ﺑــﻪﺩﺳــﺖ ﺁﻭﺭﺩ ﻭ ﻣﺜــﻞ ﺩﺩﻩ ﻣ ـﺼﻄﻔﺎ ﺳــﻨﻴﺎﻥ ﺭﺍ ﮐــﺸﺘﺎﺭ ﮐــﺮﺩ ﻭ ﺩﺳــﺖ ﻏــﺎﺭﺕ‬

‫ﺑﺮﮔــﺸﻮﺩ‪ .‬ﺳــﻠﻄﺎﻥ ﳏﻤــﺪ ﻳــﮏ ﺳــﭙﺎﻩ ﻋﻈــﻴﻢ ﺑــﻪﻓﺮﻣﺎﻧــﺪﻫﯽ ﺑﻴﮕﻠﺮﺑﻴــﮓ ﻭ ﻭﺯﻳــﺮ ﺍﻋﻈــﻢ ﻭ‬ ‫ﺷﺎﻫﺰﺍﺩﻩ ﻣﺮﺍﺩ ﺑﻪﻣﻘﺎﺑﻠﮥ ﺷﻮﺭﺷـﻴﺎﻥ ﻓﺮﺳـﺘﺎﺩ‪ .‬ﺍﻳـﻦ ﺳـﭙﺎﻩ ﺑـﺎ ﺩﺍﺩﻥ ﺗﻠﻔـﺎﺕ ﺑـﺴﻴﺎﺭ ﺳـﻨﮕﻴﻨﯽ‬ ‫ﺗﻮﺍﻧ ــﺴﺖ ﮐ ــﻪ ﺷ ــﻮﺭﺵ ﺩﺩﻩ ﻣ ــﺼﻄﻔﺎ ﻭ ﻃ ــﻮﺭﻻﻕ ﮐﻤ ــﺎﻝ ﺭﺍ ﻳﮑ ــﯽ ﭘ ــﺲ ﺍﺯ ﺩﻳﮕ ــﺮﯼ ﺩﺭﻫ ــﻢ‬

‫ﺷ ــﮑﻨﺪ‪ .‬ﺩﺩﻩ ﻣ ــﺼﻄﻔﺎ ﻭ ﻃ ــﻮﺭﻻﻕ ﮐﻤ ــﺎﻝ ﺩﺳ ــﺘﮕﻴﺮ ﻭ ﺍﻋ ــﺪﺍﻡ ﺷ ــﺪﻧﺪ‪ .‬ﭘ ــﺲ ﺍﺯ ﺁ‪ ‬ــﺎ ﺷ ــﻴﺦ‬

‫ﺑﺪﺭﺍﻟﺪﻳﻦ ﺷﮑﺴﺖ ﻳﺎﻓﺘﻪ ﺩﺳﺘﮕﻴﺮ ﺷﺪ‪ .‬ﻭﻟﯽ ﭼﻮﻧﮑـﻪ ﺩﺭ ﺍﺭﺗـﺶ ﻋﺜﻤـﺎﻧﯽ ﻣﺮﻳـﺪﺍﻥ ﺑـﺴﻴﺎﺭ‬ ‫ﺩﺍﺷــﺖ‪ ،‬ﺩﺍﺩﮔــﺎﻩ ﻭﻳــﮋﮤ ﺷــﺮﻋﯽ ﻣﺘــﺸﮑﻞ ﺍﺯ ﻓﻘﻬــﺎﯼ ﻃــﺮﺍﺯ ﺍﻭﻝ ﻋﺜﻤــﺎﻧﯽ ﺑــﻪ ﺭﻳﺎﺳــﺖ ﻳــﮏ‬

‫ﻓﻘﻴﻪ ﺍﻳﺮﺍﻧﯽ ﺑﻪﻧﺎﻡ ﻣﻮﻻﻧﺎ ﻫﺮﺍﺗﯽ ﺑﺮﺍﯼ ﳏﺎﮐﻤﮥ ﻋﻠﻨـﯽ ﺷـﻴﺦ ﺗـﺸﮑﻴﻞ ﺷـﺪ )ﺩﺍﺩﮔـﺎﻩ ﻭﻳـﮋﮤ‬

‫ﺭﻭﺣﺎﻧﻴـ ــﺖ(‪ .‬ﺷـ ــﻴﺦ ﺑﺪﺭﺍﻟـ ــﺪﻳﻦ ﺩﺭ ﺍﻳـ ــﻦ ﺩﺍﺩﮔـ ــﺎﻩ ﻣﺘـ ــﻬﻢ ﺑـ ــﻪ ﺍﺭﺗـ ــﺪﺍﺩ‪ ،‬ﻓﺮﻳـ ــﺐ ﻭ ﺗـ ــﻀﻠﻴﻞ‬ ‫ﻣــﺴﻠﻤﻴﻦ‪ ،‬ﻭ ﺷــﻮﺭﺵ ﺑــﺮﺍﯼ ﺑــﺮ ﻫــﻢ ﺯﺩﻥ ﺍﻣﻨﻴــﺖ ﻣــﺴﻠﻤﺎﻧﺎﻥ ﮔﺮﺩﻳــﺪ ﻭ ﺑــﻪ ﺟــﺮﻡﹺ »ﳏﺎﺭﺑــﻪ«‬ ‫ﳏﮑﻮﻡ ﺑﻪ ﻣﺮﮒ ﺷﺪﻩ ﺩﺭ ﺳﺎﻝ ‪۷۹۹‬ﺥ ﺑﻪ ﺩﺍﺭ ﺁﻭﻳﺨﺘﻪ ﺷﺪ‪.‬‬

‫ﺩﺭ ‪‬ﻀﺖ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ‪ ،‬ﮐﻪ ﺣﺎﻟﺖ ﻋـﺼﻴﺎﻥ ﻋﻤـﻮﻣﯽ ﺷـﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷـﯽ ﺑﺮﺿـﺪ‬

‫ﺩﻭﻟﺖ ﻋﺜﻤـﺎﻧﯽ ﺑـﻪﺧـﻮﺩ ﮔﺮﻓﺘـﻪ ﺑـﻮﺩ‪ ،‬ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺑﻮﻣﻴـﺎﻥ ﻣـﺴﻴﺤﯽ ﻧﻴـﺰ ﺷـﺮﮐﺖ ﺩﺍﺷـﺘﻨﺪ‪.‬‬

‫ﻋﻠﺖ ﺷﺮﮐﺖ ﺍﻳﻨﻬﺎ ﺩﺭ ‪‬ﻀﺖ‪ ‬ﺧﺸﻤﯽ ﺑﻮﺩ ﮐـﻪ ﺍﺯ ﺳـﺘﻤﻬﺎﯼ ﺑـﯽﺣـﺪ ﻭ ﺣـﺼﺮ ﺟﻬـﺎﺩﮔﺮﺍﻥ‬

‫ﻋﺜﻤﺎﻧﯽ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻀﺖ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﺑﻪﺁ‪‬ﺎ ﺍﻣﻴـﺪ ﺩﺍﺩﻩ ﺑـﻮﺩ ﮐـﻪ ﺩﺳـﺘﮕﺎﻩ ﺣﺎﮐﻤﻴـﺖ‬ ‫ﻋﺜﻤﺎﻧﯽ ﺑﺮﭼﻴﺪﻩ ﺷﻮﺩ ﻭ ﺩﻭﺭﺍﻥ ﺟﻬﺎﺩ ﻭ ﮐﺸﺘﺎﺭﻫﺎ ﻭ ﻭﻳﺮﺍﻧﮕﺮﻳﻬﺎ ﻭ ﺍﺳـﻴﺮﮐﺮﺩ‪‬ﺎﯼ ﺯﻧـﺎﻥ ﻭ‬ ‫ﺩﺧﺘــﺮﺍﻥ ﺑﻮﻣﻴــﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﻪ ﭘﺎﻳــﺎﻥ ﺑﺮﺳــﺪ ﻭ ﻣــﺴﻴﺤﻴﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ ﺍﺯ ﺩﺭﺩ ﻭ ﺭﳒﻬــﺎﺋﯽ ﮐــﻪ‬ ‫ﺗﻮﺳﻂ ﺟﻬﺎﺩﮔﺮﺍﻥ ﺗﺮﮎ ﺑﺮﺁ‪‬ﺎ ﻣﯽﺭﻓﺖ ﺑﺮﻫﻨﺪ‪ .‬ﺩﺍﻣﻨﮥ ‪‬ﻀﺖ ﺷـﻴﺦ ﺑﺪﺭﺍﻟـﺪﻳﻦ ﭼﻨـﺪﺍﻥ‬

‫ﮔﺴﺘﺮﺩﻩ ﻭ ﺍﻣﻴﺪﻭﺍﺭﮐﻨﻨﺪﻩ ﺑﻮﺩ ﮐﻪ ﭼﻨﺪﻳﻦ ﺗﻦ ﺍﺯ ﮐﺸﻴﺸﺎﻥ ﻭ ﳘﭽﻨﻴﻦ ﺭﻫﱪﺍﻥ ﻳﻬﻮﺩﺍﻥ ﻧﻴﺰ‬

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‫‪۴۲‬‬ ‫ﺩﺭ ﺁﻥ ﺷﺮﮐﺖ ﺩﺍﺷﺘﻨﺪ‪.‬‬

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‫ﻣﺮﻳــﺪﺍﻥ ﺗــﺮﮎ ﻭ ﺗﺎﺗــﺎﺭ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﭼﻨــﺎﻥ ﺧﻠﻮﺻــﯽ ﻧــﺴﺒﺖ ﺑــﻪ ﺍﻭ ﺩﺍﺷــﺘﻨﺪ ﮐــﻪ‬ ‫ﭘ ــﺲ ﺍﺯ ﮐ ــﺸﺘﻪ ﺷ ــﺪﻥ ﺍﻭ ﻭ ﺩﺩﻩ ﻣ ــﺼﻄﻔﺎ ﻭ ﻃ ــﻮﺭﻻﻕ ﮐﻤ ــﺎﻝ ﺗ ــﺼﺮﻳﺢ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ ﮐ ــﻪ ﺁ‪ ‬ــﺎ‬

‫ﳕﺮﺩﻩﺍﻧﺪ ﺑﻠﮑﻪ ﺩﺭ ﻏﻴﺒﺖﺍﻧﺪ ﻭ ﺑﻪ ﺯﻭﺩﯼ ﺑﺎﺯ ﺧﻮﺍﻫﻨﺪ ﮔﺸﺖ‪.‬‬

‫ﺧﻠﻴﻔـ ــﻪﻫـ ــﺎﯼ ﺷـ ــﻴﺦ ﺑﺪﺭﺍﻟـ ــﺪﻳﻦ ﭘـ ــﺲ ﺍﺯ ﺍﻭ ﻣـ ــﻮﺭﺩ ﺗﻌﻘﻴـ ــﺐ ﻭ ﺁﺯﺍﺭ ﻗـ ــﺮﺍﺭ ﮔﺮﻓﺘﻨـ ــﺪ ﻭ‬

‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺁ‪‬ﺎ ﺑﻪ ﺩﺍﺭ ﺁﻭﻳﺨﺘﻪ ﺷﺪﻧﺪ‪ .‬ﺑـﺴﻴﺎﺭﯼ ﻧﻴـﺰ ﻣﺘـﻮﺍﺭﯼ ﺷـﺪﻩ ﺩﺭ ﻣﻴـﺎﻥ ﻗﺒﺎﻳـﻞ ﺗﺎﺗـﺎﺭ‬ ‫ﺑــﻪ ﺗﺒﻠﻴــﻎ ﳐﻔﻴﺎﻧــﻪ ﭘﺮﺩﺍﺧﺘﻨــﺪ‪ .‬ﺁ‪‬ــﺎ ﭼــﻮﻥ ﻣﻌﺘﻘــﺪ ﺑــﻪ ﺟــﺎﻭﺩﺍﻧﮕﯽ ﺷــﻴﺦ ﺑﻮﺩﻧــﺪ ﺩﺭ ﻣﻴــﺎﻥ‬

‫ﺗﺎﺗﺎﺭﻫــﺎ ﺗﺒﻠﻴــﻎ ﻣــﯽﮐﺮﺩﻧــﺪ ﮐــﻪ ﺷــﻴﺦ ﺑــﻪ ﺯﻭﺩﯼ ﻇﻬــﻮﺭ ﺧﻮﺍﻫــﺪ ﮐــﺮﺩ ﻭ ﻗﻴــﺎﻡ ﺧــﻮﻳﺶ ﺭﺍ ﺑــﻪ‬

‫ﺳﺮﺍﳒﺎﻡ ﺧﻮﺍﻫﺪ ﺭﺳﺎﻧﺪ‪ .‬ﺳﺮﮐﻮﺏ ﻭ ﺧﻔﻘﺎﻧﯽ ﮐﻪ ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﺑـﺎ ﺁﻥ ﻣﻮﺍﺟـﻪ‬ ‫ﺷﺪﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪﺳﻮﯼ ﻳﮏ ﻋﺪﺍﻭﺕ ﺁﺷﺘﯽﻧﺎﭘﺬﻳﺮ ﺑﺎ ﮐﻞ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ‪،‬‬

‫ﻭ ﺑـﻪ ﻋﺒـﺎﺭﺕ ﺩﻳﮕـﺮ ﺑـﻪﺳـﻮﯼ ﻋـﺪﺍﻭﺗﯽ ﺍﺑـﺪﯼ ﻧـﺴﺒﺖ ﺑـﻪ ﺳ‪‬ـﻨ‪‬ﻴﺎﻥ ﺳـﻮﻕ ﺩﺍﺩ‪ .‬ﭘﻴـﺮﻭﺍﻥ ﺷـﻴﺦ‬

‫ﺑﺪﺭﺍﻟــﺪﻳﻦ ﺍﺯ ﺁﳒــﺎ ﮐــﻪ ﺩﺭ ﺳﺮﺍﺳــﺮ ﺧــﺎﮎ ﻋﺜﻤــﺎﻧﯽ ﻣــﻮﺭﺩ ﺗﻌﻘﻴــﺐ ﺑﻮﺩﻧــﺪ ﻋﻘﺎﺋﺪﺷــﺎﻥ ﺭﺍ‬ ‫ﳐﻔﯽ ﻣﯽﺩﺍﺷﺘﻨﺪ ﻭ ﳘﻮﺍﺭﻩ ﺩﺭ » ‪‬ﺗﻘ‪‬ﻴ‪‬ﻪ« )ﳐﻔﯽﮐﺎﺭﯼﹺ ﻣﺬﻫﺒﯽ( ﺑﻪ ﺳﺮ ﻣﯽﺑﺮﺩﻧﺪ‪ ،‬ﻭ ﺗﻘﻴﻪ‬

‫ﺭﺍ ﺍﺻﻞ ﺍﺳﺎﺳﯽ ﺍﻋﺘﻘﺎﺩ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪.‬‬

‫ﺑ ــﻪﺍﻳ ــﻦﺗﺮﺗﻴ ــﺐ‪ ،‬ﺷ ــﻴﺦ ﺑﺪﺭﺍﻟ ــﺪﻳﻦ ﮐ ــﻪ ﺧ ــﻮﺩ ﻭ ﻣﺮﻳ ــﺪﺍﻧﺶ ﺭﻭﺯﮔ ــﺎﺭﯼ ﺩﺭ ﺧ ــﺪﻣﺖ‬

‫ﺍﻫ ــﺪﺍﻑ ﺟﻬﺎﺩﮔﺮﺍﻧ ــﮥ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻨﯽﹺ ﻋﺜﻤ ــﺎﻧﯽ ﺑ ــﻮﺩ‪ ،‬ﺑ ــﻪﺩﻧﺒ ــﺎﻝ ﺭﺧ ــﺪﺍﺩﻫﺎﯼ ﺑ ــﺎﻻ‪ ،‬ﻳ ــﮏ‬

‫ﻣﺬﻫﺐ ﺧﺸﻢﺍﻧﺪﻳﺶﹺ ﺧﺸﻮﻧﺖﭘﺮﻭﺭ ﺭﺍ ﺩﺭ ﻣﻴـﺎﻥ ﺗﺮﮐـﺎﻥ ﺍﻧـﺎﺗﻮﻟﯽ ﺑﻨﻴـﺎﺩ ‪‬ـﺎﺩ ﮐـﻪ ﺍﺳﺎﺳـﺶ‬ ‫ﺑــﺮ ﺿــﺪﻳﺖ ﺁﺷــﺘﯽﻧﺎﭘــﺬﻳﺮ ﺑــﺎ ﺳــﻨﻴﺎﻥ ‪‬ــﺎﺩﻩ ﺷــﺪﻩ ﺑــﻮﺩ‪ .‬ﭘــﺲ ﺍﺯ ﺍﻋــﺪﺍﻡ ﺍﻭ ﻭ ﺩﻭ ﺧﻠﻴﻔــﻪﺍﺵ‬

‫ﻣﺮﻳﺪﺍﻧﺶ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﮐﻴﻦﹺ ﺳﻨﻴﺎﻥ ﺭﺍ ﺑﻪﺩﻝ ﮔﺮﻓﺘﻨـﺪ ﻭ ﻣﻨﺘﻈـﺮ ﻓﺮﺻـﺘﯽ ﺑﻮﺩﻧـﺪ ﺗـﺎ ﺧـﺸﻢ‬ ‫ﺧﻮﻳﺶ ﺭﺍ ﺑﺮ ﺳﺮ ﺳﻨﻴﺎﻥ ﺧﺎﻟﯽ ﮐﻨﻨﺪ‪.‬‬

‫ﺷﻴﺦ ﺟﻨﻴﺪ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﻭ ﺭﻫﱪﯼ ﺑﮑﺘﺎﺷﻴﻬﺎ‬ ‫ﺩﻳــﺪﻳﻢ ﮐــﻪ ﺟﻨﻴــﺪ ﺩﺭ ﻧــﱪﺩ ﻗــﺪﺭﺕ ﺧﺎﻧﻘــﺎﻩ ﺍﺭﺩﺑﻴــﻞ ﺷﮑــﺴﺖ ﻳﺎﻓــﺖ ﻭ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ‬ ‫‪ 1‬ﳘﺎﻥ‪.۴۱۱-۴۰۹ ،‬‬

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‫‪۴۳‬‬ ‫ﮔﺮﻳﺨﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳـﻔﺮ‪ ،‬ﮔﺮﻭﻫـﯽ ﺍﺯ ﻣﺮﻳـﺪﺍﻥ ﺧﺎﻧﻘـﺎﻩ ﺷـﻴﺦ ﺻـﻔﯽ ﳘـﺎﻥ ﺗﺎﺗﺎﺭﻫـﺎﻳﯽ ﮐـﻪ‬ ‫ﺍﻣﻴﺮﺗﻴﻤﻮﺭ ﺍﺯ ﺍﻧﺎﺗﻮﻟﯽ ﺁﻭﺭﺩﻩ ﺗﻘﺪﻳﻢ ﺧﺎﻧﻘﺎﻩ ﺍﺭﺩﺑﻴـﻞ ﮐـﺮﺩﻩ ﺑـﻮﺩ ﳘـﺮﺍﻩ ﺍﻭ ﺑﻮﺩﻧـﺪ‪ .‬ﺍﻭ ﺍﺯ‬ ‫ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺗﻘﺎﺿﺎ ﮐﺮﺩ ﮐـﻪ ﻗﻄﻌـﻪ ﺯﻣﻴﻨـﯽ ﺩﺭﺍﺧﺘﻴـﺎﺭﺵ ﺑﮕـﺬﺍﺭﺩ ﺗـﺎ ﺑـﺎ ﻣﺮﻳـﺪﺍﻧﺶ ﺩﺭ‬

‫ﺁﻥ ﺟ ــﺎﮔﻴﺮ ﺷـ ــﻮﻧﺪ‪ .‬ﭼﻮﻧﮑـ ــﻪ ﺍﻭ ﻧ ــﻮﺍﺩﮤ »ﺷـ ــﻴﺦ ﺑﺰﺭﮔـ ــﻮﺍﺭ«ﯼ ﭼ ــﻮﻥ ﺷـ ــﻴﺦ ﺻـ ــﻔﯽ ﺍﻟـ ــﺪﻳﻦ‬

‫ﺍﺭﺩﺑﻴﻠــﯽ ﺑــﻮﺩ‪ ،‬ﺳــﻠﻄﺎﻥ ﺑــﻪ ﺍﻭ ﺍﻟﺘﻔــﺎﺕ ﳕــﻮﺩ‪ ،‬ﻭ ﺍﻭ ﻭ ﻣﺮﻳــﺪﺍﻧﺶ ﻣــﺪﺗﯽ ﺩﺭ ﺯﻣــﻴﻦ ﺍﻫــﺪﺍﻳﯽﹺ‬ ‫ﺳــﻠﻄﺎﻥ ﺍﻗﺎﻣــﺖ ﮔﺮﻓﺘﻨــﺪ‪ .‬ﺩﺭ ﳘــﻴﻦ ﺯﻣــﺎﻥ ﺑــﻮﺩ ﮐــﻪ ﺧﻠﻴﻔــﻪﻫــﺎ ﻭ ﻣﺮﻳــﺪﺍﻥ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ‬

‫ﺷﻨﻴﺪﻧﺪ ﮐﻪ ﻳـﮏ ﺷـﻴﺦ ﺑﺰﺭﮔـﻮﺍﺭ ﺍﺯ ﺗﱪﻳـﺰ ﺁﻣـﺪﻩ ﻭ ﻣﺮﻳـﺪﺍﻧﺶ ﺗﺎﺗﺎﺭﻫـﺎ ﻫـﺴﺘﻨﺪ‪ .‬ﺑﻌـﻀﯽ ﺍﺯ‬

‫ﺍﻳﻦ ﺧﻠﻴﻔﻪﻫﺎ ﺑﺮﺍﯼ ﺁﺷﻨﺎﻳﯽ ﺑﺎ ﺍﻭ ﻭ ﺍﻓﮑﺎﺭﺵ ﺑﻪ ﺩﻳﺪﺍﺭﺵ ﺭﻓﺘﻨﺪ‪ .‬ﺍﻭ ﺑﺎ ﻭﺿﻌﻴﺖ‪ ‬ﻣﺮﻳﺪﺍﻥ‬

‫ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﻭ ﻗﺪﺭﺕ‪ ‬ﺧﻠﻴﻔﻪﻫﺎﻳﺶ ﺁﺷﻨﺎ ﺷﺪ ﻭ ﺑﻪﻓﮑـﺮ ﺩﺭ ﺩﺳـﺖ ﮔـﺮﻓﱳﹺ ﺭﻫـﱪﯼ ﺍﻳـﻦ‬

‫ﻓﺮﻗﻪ ﺍﻓﺘﺎﺩ‪.‬‬

‫ﺍﺯ ﻭﻗﺘــﯽ ﮐــﻪ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﺑــﻪ ﺩﺍﺭ ﺁﻭﻳﺨﺘــﻪ ﺷــﺪ ﺗــﺎ ﻭﻗﺘــﯽ ﮐــﻪ ﺷــﻴﺦ ﺟﻨﻴــﺪ ﻭﺍﺭﺩ‬

‫ﺧــﺎﮎ ﺍﻧــﺎﺗﻮﻟﯽ ﺷــﺪ ‪ ۲۷‬ﺳــﺎﻝ ﻓﺎﺻــﻠﻪ ﺑــﻮﺩ‪ .‬ﺩﺭ ﺍﻳــﻦ ﻓﺎﺻــﻠﮥ ﺯﻣــﺎﻧﯽ ﻫــﻴﭻ ﺷﺨــﺼﻴﺘﯽ ﮐــﻪ‬ ‫ﺑﺘﻮﺍﻧﺪ ﺑﮑﺘﺎﺷﯽﻫﺎ ﺭﺍ ﺩﻭﺑﺎﺭﻩ ﺳﺎﺯﻣﺎﻧﺪﻫﯽ ﮐﻨﺪ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﭘﻴﺪﺍ ﻧﺸﺪ‪ .‬ﺑﮑﺘﺎﺷﯽﻫﺎ ﭼﺸﻢ‬ ‫ﺩﺭ ﺭﺍﻩ ﻇﻬﻮﺭ »ﺭﻫﱪ«ﯼ ﺑﻮﺩﻧﺪ ﮐﻪ ﺟﺎﯼ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﺭﺍ ﭘﺮ ﮐﻨﺪ‪ .‬ﺷﻴﺦ ﺟﻨﻴﺪ ﺑﺎ ﻫﺪﻑ‪‬‬

‫ﺑــﻪﺭﺍﻩﺍﻧــﺪﺍﺧﱳ ﺩﺍﺭ ﻭ ﺩﺳــﺘﮕﺎﻫﯽ ﺷــﺒﻴﻪ ﺩﺍﺭﻭﺩﺳــﺘﮕﺎﻩ ﭘــﺪﺭﺵ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ ﺁﻣــﺪﻩ ﺑــﻮﺩ‪ ،‬ﻭ‬

‫ﳘﻴﻦﮐﻪ ﺑﺎ ﺑﺮﺧﯽ ﺍﺯ ﻣﺮﻳـﺪﺍﻥ ﺷـﻴﺦ ﺑﺪﺭﺍﻟـﺪﻳﻦ ﲤـﺎﺱ ﻳﺎﻓـﺖ‪ ،‬ﺩﺍﻧـﺴﺖ ﮐـﻪ ﳘـﮥ ﺯﻣﻴﻨـﻪﻫـﺎ‬

‫ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺁ‪‬ﺎ ﺭﺍ ﭘﻴﺮﺍﻣﻮﻥ ﺧﻮﺩﺵ ﮔﺮﺩ ﺁﻭﺭ‪‬ﺩ ﻓﺮﺍﻫﻢ ﺍﺳﺖ؛ ﻭ ﺑـﯽﺩﺭﻧـﮓ ﺩﺳـﺖ ﺑـﻪﮐـﺎﺭ‬

‫ﺟﺬﺏ ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﺷﺪ‪.‬‬

‫ﻣﺮﻳــﺪﺍﻥ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﲢــﺖ ﺗﻌﻘﻴــﺐ ﺣﮑــﺎﻡ ﻋﺜﻤــﺎﻧﯽ ﺑﻮﺩﻧــﺪ‪ ،‬ﻟــﺬﺍ ﻓﻌﺎﻟﻴﺘــﻬﺎﯼ‬

‫ﺷﻴﺦ ﺟﻨﻴﺪ ﺑﺮﺍﯼ ﺟﺬﺏ ﺁ‪‬ﺎ ﺑـﺎ ﳐﺎﻟﻔـﺖ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﻣﻮﺍﺟـﻪ ﺷـﺪ؛ ﻭ ﺍﻭ ﳎﺒـﻮﺭ ﺷـﺪ ﮐـﻪ ﺑـﻪ‬

‫ﮐﻴﻠﻴﮑﻴ ــﻪ ﺑ ــﺮﻭﺩ ﻭ ﺩﺭ ﻗﻮﻧﻴ ــﻪ ﺍﻗﺎﻣ ــﺖ ﺑﮕﻴ ــﺮﺩ‪ .‬ﺩﺭ ﻗﻮﻧﻴ ــﻪ ﻧﻴ ــﺰ ﭼﻮﻧﮑ ــﻪ ﺩﺳ ــﺖ ﺑ ــﻪ ﮐﺎﺭﻫ ــﺎﯼ‬

‫ﺧــﻼﻑ ﻣــﯽﺯﺩ )ﳎﺒــﻮﺭ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺑــﺮﺍﯼ ﺍﺩﺍﻣــﮥ ﺯﻧﺪﮔﻴــﺸﺎﻥ ﺭﺍﻫﺰﻧــﯽ ﮐﻨﻨــﺪ( ﺍﻗــﺎﻣﺘﺶ ﺑــﺎ‬ ‫ﳐﺎﻟﻔﺖ ﻓﻘﻬـﺎ ﻣﻮﺍﺟـﻪ ﺷـﺪ‪ ،‬ﻭ ﺍﻭ ﮐﻴﻠﻴﮑﻴـﻪ ﺭﺍ ﺗـﺮﮎ ﮐـﺮﺩﻩ ﺑـﻪ ﺟﻨـﻮﺏ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﻓـﺖ ﻭ ﺩﺭ‬

‫ﻣﻴﺎﻥ ﺗﺎﺗﺎﺭﻫﺎﯼ ﻭﺭﺳﺎﻕ ﺍﻗﺎﻣﺖ ﮔﺰﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﺰ ﴰـﺎﺭﯼ ﺍﺯ ﻣﺮﻳـﺪﺍﻥ ﺷـﻴﺦ ﺑﺪﺭﺍﻟـﺪﻳﻦ‬ ‫ﺑﻪ ﺍﻭ ﭘﻴﻮﺳﺘﻨﺪ‪ .‬ﺑﺎﺯ ﻫﻢ ﺑﻪ ﻋﻠﻠﯽ ﮐﻪ ﺑﺮﺍﯼ ﻣﺎ ﺭﻭﺷﻦ ﻧﻴﺴﺖ‪ ،‬ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺭﺍ ﺗﺮﮎ ﮔﻔﺘﻪ ﺑﻪ‬

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‫‪۴۴‬‬ ‫ﺍﺳﮑﻨﺪﺭﻭﻥ ﺭﻓـﺖ‪ .‬ﺍﺳـﮑﻨﺪﺭﻭﻥ ﻭ ﳘـﺴﺎﻳﻪﺍﺵ ﺍﻧﺘﺎﮐﻴـﻪ ﻣﺮﮐـﺰ ﺗـﺎﺭﻳﺨﯽﹺ ﺷـﻴﻌﻴﺎﻥ‪ ‬ﺍﻫـﻞﹺﺣـﻖ‬ ‫)ﻣﻌﺘﻘــﺪﺍﻥ ﺑــﻪﺧــﺪﺍﻳﯽﹺ ﻋﻠــﯽ( ﺑﻮﺩﻧــﺪ‪ .‬ﻣــﺮﺩﻡ ﺍﻳــﻦ ﺩﻭ ﺷــﻬﺮ ﮐــﻪ ﺍﺯ ﻣــﺴﻴﺤﻴﺖ‪ ‬ﻋﻴــﺴﺎﭘﺮﺳﺖ‪‬‬ ‫ﺭﻭﻣــﯽ ﺑــﻪ ﺍﺳــﻼﻡ ﺭﺳــﻴﺪﻩ ﺑﻮﺩﻧــﺪ ﭘــﺲ ﺍﺯ ﻣــﺴﻠﻤﺎﻥ ﺷﺪﻧــﺸﺎﻥ ﺍﻣــﺎﻡ ﻋﻠــﯽ ﺭﺍ ﳘﻄــﺮﺍ ﹺﺯ ﻋﻴــﺴﺎ‬ ‫ﻣــﺴﻴﺢ ﮐــﺮﺩﻩ ﳘــﺎﻥ ﺻــﻔﺎﺕ‪ ‬ﺧــﺪﺍﻳﯽ ﮐــﻪ ﭘﻴــﺸﺘﺮﻫﺎ ﺑــﻪ ﻋﻴــﺴﺎ ﺩﺍﺩﻩ ﺑﻮﺩﻧــﺪ ﺍﮐﻨــﻮﻥ ﺑــﻪ ﻋﻠــﯽ‬

‫ﻣﯽﺩﺍﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﻳﮏ ﺧﺪﺍ ﺩﺭ ﺁﲰﺎﻥ ﺍﺳﺖ ﮐـﻪ ﺍﷲ ﺍﺳـﺖ ﻭ ﻳـﮏ ﺧـﺪﺍ‬ ‫ﻫﻢ ﺩﺭ ﺯﻣﻴﻦ ﺍﺳﺖ ﮐﻪ ﻋﻠـﯽ ﺍﺳـﺖ؛ ﻭ ﺁﻳـﮥ ﻗـﺮﺁﻥ ﺭﺍ ﻧﻴـﺰ ﮔـﻮﺍﻩ ﻣـﯽﺁﻭﺭﺩﻧـﺪ ﻭ ﻣـﯽﮔﻔﺘﻨـﺪ ﮐـﻪ‬

‫ﺍﷲ ﺩﺭ ﻗـ ــﺮﺁﻥ ﮔﻔﺘـ ــﻪ‪ » :‬ﻭﻫ‪ ‬ـ ـ ‪‬ﻮ ﰲ ﺍﻟ ـ ـﺴ‪‬ﻤﺎﺀِ ﺍ ٰﻟ ـ ـﻪ‪ ‬ﻭ ﰲ ﺍﻷﺭﺽﹺ ﺍ ٰﻟ ـ ـﻪ‪ .«‬ﺍﻳـ ــﻦ ﺁﻳـ ــﻪ ﮐـ ــﻪ ﻣﻌﻨـ ــﺎﯼ‬

‫ﺣﻘﻴﻘ ــﻴﺶ »ﺍﻭ ﺩﺭ ﺁﲰ ــﺎﻥﹾ ﺧ ــﺪﺍ ﺍﺳ ــﺖ ﻭ ﺩﺭ ﺯﻣـ ــﻴﻦ‪ ‬ﺧ ــﺪﺍ ﺍﺳ ــﺖ« ﺭﺍ ﺁ‪ ‬ــﺎ ﭼﻨ ــﻴﻦ ﺗﻌﺒﻴـ ــﺮ‬ ‫ﻣــﯽﮐﺮﺩﻧــﺪ‪» :‬ﺍﻭ ﺩﺭ ﺁﲰــﺎﻥ ﺧــﺪﺍ ﺍﺳــﺖ‪ ،‬ﻭ ﺩﺭ ﺯﻣــﻴﻦ ﻫــﻢ ﻳــﮏ ﺧــﺪﺍﺋﯽ ﻫــﺴﺖ«؛ ﻭ ﻣــﯽ‬ ‫ﮔﻔﺘﻨﺪ ﮐﻪ ﺧﺪﺍﯼ ﺯﻣﻴﻨﯽ‪ ‬ﻋﻠﯽ ﺍﺳﺖ‪.‬‬

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‫ﺍﻭ ﺩﺭ ﺍﺳـ ــﮑﻨﺪﺭﻭﻥ ﺧﺎﻧﻘـ ــﺎﻫﯽ ﺑﻨـ ــﺎ ﮐ ـ ــﺮﺩ ﻭ ﺑـ ــﻪﻓﻌﺎﻟﻴﺘـ ــﻬﺎﯼ ﺗﺒﻠﻴﻐـ ــﯽ ﭘﺮﺩﺍﺧ ـ ــﺖ‪ ،‬ﻭ‬

‫ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺭﺍ ﺑــﻪﻣﻴــﺎﻥ ﺗﺮﮐــﺎﻥ‪ ‬ﺑﻴﺎﺑــﺎﻧﯽﹺ ﻣﻨــﺎﻃﻖ ﳐﺘﻠــﻒ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﺮﺍﯼ ﺟــﺬﺏ ﻣﺮﻳــﺪ‬

‫ﮔ ــﺴﻴﻞ ﮐ ــﺮﺩ‪ .‬ﻣﺘ ــﺸﺮﻋﺎﻥ ﺷ ــﺎﻡ ﺍﺯ ﺍﻭ ﺑ ــﻪﺣ ــﺎﮐﻢ ﺣﻠ ــﺐ ﺷ ــﮑﺎﻳﺖ ﺑﺮﺩﻧ ــﺪ‪ ،‬ﻭ ﺷ ــﻴﺦ ﺟﻨﻴ ــﺪ ﺍﺯ‬ ‫ﺍﺳﮑﻨﺪﺭﻭﻥ ﺍﺧﺮﺍﺝ ﺷﺪ ﺗﺎ ﺑﻪ ﻓﻌﺎﻟﻴﺘﻬﺎﻳﺶ ﺩﺭ ﻧـﻮﺍﺣﯽ ﺩﻳﮕـﺮ ﺩﺭ ﻣﻴـﺎﻥ ﺗﺮﮐـﺎﻥ ﺍﺩﺍﻣـﻪ ﺩﻫـﺪ‬ ‫)ﺳﺎﻝ ‪۸۳۵‬ﺥ(‪.‬‬

‫‪ -1‬ﺍﻳﻦ ﺁﻳﻪ ﺭﺍ ﺩﺭ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﻫﺮﺩﻭ ﺷﮑﻞ ﺗﻌﺒﻴﺮ ﮐﺮﺩ‪ .‬ﳔﺴﺘﻴﻦ ﺑﺎﺭ ﭘﻴﺮﻭﺍﻥ ﻋﺒﺪﺍﷲ‬ ‫ﺍﺑﻦ ﺳﺒﺎ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺁﻳﻪ ﮐﺮﺩﻧﺪ ﻭ ﻣﻌﺘﻘﺪ ﺑﻪ ﺧﺪﺍﻳﯽﹺ ﻋﻠﯽ ﺷﺪﻧﺪ‪ ،‬ﮐﻪ ﺩﺍﺳﺘﺎﻧﯽ‬ ‫ﺩﺍﺭﻧﺪ‪ .‬ﻣﻌﺘﻘﺪﺍﻥ ﺑﻪ ﺧﺪﺍﻳﯽﹺ ﻋﻠﯽ ﳔﺴﺘﻴﻦﺑﺎﺭ ﺩﺭ ﮐﻮﻓﻪ ﺩﺭ ﻣﻴﺎﻥ ﻃﻮﺍﻳﻔﯽ ﺍﺯ ﻋﺮ‪‬ﺎﯼ‬ ‫ﻳﻤﻨﯽﺗﺒﺎ ﹺﺭ ﺳﺎﺑﻘﹰﺎ ﻧﻴﻤﻪ ﺑﺖﭘﺮﺳﺖ ﻧﻴﻤﻪ ﻳﻬﻮﺩﯼ ﭘﺪﻳﺪ ﺁﻣﺪﻧﺪ ﮐﻪ ﺩﺍﺳﺘﺎﻧﺸﺎﻥ ﺩﺭﺍﺯ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﮐﺘﺎ‪‬ﺎﯼ ﺗﺎﺭﻳﺨﯽ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺳﭙﺲ ﺩﺭ ﭘﺎﻳﺎﻥ ﺳﺪﮤ ﺳﻮﻡ ﻫﺠﺮﯼ ﻳﮏ ﻋﺮﺏ ﻳﻤﻨﯽﺗﺒﺎﺭ‬ ‫ﻋﺮﺍﻗﯽ ﺑﻪﻧﺎﻡﹺ ﺍﺳﺤﺎﻕ ﳔﻌﯽ )ﺍﺯ ﻗﺒﻴﻠﮥ ﻣﺎﻟﮏ ﺍﺷﺘﺮ( ﮐﻪ ﺷﻴﻌﮥ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﯽ ﺑﻮﺩ ﺍﻳﻦ ﻋﻘﻴﺪﻩ‬ ‫ﺭﺍ ﺩﺭ ﻋﺮﺍﻕ ﺗﺌﻮﺭﻳﺰﻩ ﮐﺮﺩ ﻭ ﮐﺘﺎ‪‬ﺎﺋﯽ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻮﺷﺘﻪ ﺍﻧﺘﺸﺎﺭ ﺩﺍﺩ‪ .‬ﺍﺣﺎﺩﻳﺜﯽ ﮐﻪ ﺍﻳﻨﻬﺎ‬ ‫ﺑﺮﺍﯼ ﺍﺛﺒﺎﺕ ﻣﻘﺎﻡ ﻣﻠﮑﻮﺗﯽ ﻭ ﻣﺎﻓﻮﻕ ﺑﺸﺮﯼ ﺑﺮﺍﯼ ﻋﻠﯽ ﻭ ﺍﻣﺎﻣﺎﻥ‪ ‬ﺍﻭﻻﺩ ﺍﻭ ﺳﺎﺧﺘﻨﺪ ﻭ‬ ‫ﺗﻔﺴﻴﺮﻫﺎﺋﯽ ﮐﻪ ﺍﺯ ﺑﺮﺧﯽ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺩﺭ ﺍﻳﻦﺯﻣﻴﻨﻪ ﮐﺮﺩﻧﺪ ﺭﺍ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺩﺭ ﺑﺮﺧﯽ ﺍﺯ ﻣﺘﻮﻥ‬ ‫ﱪ ﺷﻴﻌﻴﺎﻥ ﺍﺛﻨﺎﻋﺸﺮﯼ ﻣﯽﺗﻮﺍﻥ ﺧﻮﺍﻧﺪ‪.‬‬ ‫ﺣﺪﻳﺜﯽ ﻭ ﺗﻔﺴﻴﺮﯼﹺ ﻣﻌﺘ ﹺ‬

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‫‪۴۵‬‬ ‫ﺷــﻴﺦ ﺟﻨﻴــﺪ ﺩﺭ ﻫــﺸﺖ ﺳــﺎﻟﯽ ﮐــﻪ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﻭ ﺍﺳــﮑﻨﺪﺭﻭﻥ ﺍﻗﺎﻣــﺖ ﺩﺍﺷــﺖ ﺑﻄــﻮﺭ‬ ‫ﮐﺎﻣﻞ ﲢﺖ ﺗﺄﺛﻴﺮ ﻋﻘﺎﻳﺪ ﺑﮑﺘﺎﺷﯽﻫﺎ ﻭ ﺍﻫﻞ ﺣﻖ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺯ ﻣﺬﻫﺐ ﺁﺑﺎﺋﻴﺶ ﮐﻪ ﺳ‪‬ﻨﯽﹺ‬ ‫ﺷﺎﻓﻌﯽ ﺑﻮﺩﻧﺪ ﺩﺳﺖ ﮐﺸﻴﺪ‪ ،‬ﻭ ﺑﻪ ﺭﻫـﱪ ﺑﻼﻣﻨـﺎﺯﻉ ﺑﮑﺘﺎﺷـﻴﻬﺎﯼ ﺍﻧـﺎﺗﻮﻟﯽ ﺗﺒـﺪﻳﻞ ﺷـﺪ‪ .‬ﺩﺭ‬ ‫ﺍﻳﻦ ﺯﻣـﺎﻥ ﺑـﻮﺩ ﮐـﻪ ﺍﻭ ﻟﻘـﺐ »ﺳـﻠﻄﺎﻥﹸ ﺍﳌـﺸﺎﻳﺦ« ﺭﺍ ﺑـﺮ ﺧـﻮﺩﺵ ‪‬ـﺎﺩ‪ ،‬ﻭ ﺍﻳـﻦ ﺑـﻪﺁﻥ ﻣﻔﻬـﻮﻡ‬

‫ﺑــﻮﺩ ﮐــﻪ ﺍﻭ ﺩﺍﻋﻴــﮥ ﺭﻫــﱪﯼ ﺩﻳﻨــﯽ ﻭ ﺳﻴﺎﺳــﯽ ﺭﺍ ﺩﺭ ﺳــﺮ ﺩﺍﺷــﺖ‪ .‬ﺍﻳﻨــﮏ ﳘــﮥ ﺧﻠﻔــﺎﯼ ﺷــﻴﺦ‬ ‫ﺑﺪﺭﺍﻟﺪﻳﻦ ﻭﯼﺭﺍ ﺑﻪﺭﻫﱪﯼ ﺧﻮﻳﺶ ﻗﺒﻮﻝ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﺑﻪ ﻫﺮﺣﺎﻝ‪ ،‬ﺩﺭ ﻫﺸﺖﺳﺎﻝ ﺍﻗﺎﻣﺖ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﺩﻭ ﺗﻐﻴﻴﺮ ﻋﻤـﺪﻩ ﺩﺭ ﺷﺨـﺼﻴﺖ ﺷـﻴﺦ‬

‫ﺟﻨﻴــﺪ ﺭﺥ ﺩﺍﺩ‪ :‬ﻳﮑ ــﯽ ﺁﻧﮑ ــﻪ ﭼ ــﻮﻥ ﺩﺭ ﻣﻴ ــﺎﻥ ﺗﺎﺗﺎﺭﻫــﺎﯼ ﺗ ــﺮﮎﺯﺑ ــﺎﻥ ﻣ ــﯽﺯﻳ ــﺴﺖ ﻭ ﻋﻤ ــﻮﻡ‬

‫ﻣﺮﻳــﺪﺍﻧﺶ ﺗﺎﺗــﺎﺭ ﺑﻮﺩﻧــﺪ‪ ،‬ﺑــﻪ ﺧــﺎﻃﺮ ﺧﻮﺷــﺎﻣﺪ ﻣﺮﻳــﺪﺍﻧﺶ ﺯﺑــﺎﻥ ﺁﺫﺭﯼ ﮐــﻪ ﺯﺑــﺎﻥ ﻧــﮋﺍﺩﻳﺶ‬

‫ﺑــﻮﺩ ﺭﺍ ﺭﻫــﺎ ﮐ ـﺮﺩﻩ ﺗــﺮﮎﺯﺑــﺎﻥ ﺷــﺪ‪ .‬ﺩﻳﮕــﺮ ﺁﻧﮑــﻪ ﻣــﺬﻫﺐ ﺷــﺎﻓﻌﯽ ﺭﺍ ﮐــﻪ ﻣــﺬﻫﺐ ﭘــﺪﺭ ﻭ‬

‫ﻧﻴﺎﮐﺎﻧﺶ ﺑﻮﺩ ﺭﺍ ﺭﻫﺎ ﮐـﺮﺩﻩ ﻣـﺬﻫﺐ ﺍﻫـﻞ ﺣـﻖ ﺭﺍ ﮐـﻪ ﺑـﻪ ﺍﻟﻮﻫﻴـﺖ ﺍﻣـﺎﻡ ﻋﻠـﯽ ﻗﺎﺋـﻞ ﺑﻮﺩﻧـﺪ‬ ‫ﺍﲣﺎﺫ ﮐﺮﺩ‪ .‬ﺗﻐﻴﻴﺮ ﻣﻮﺭﺩ ﺍﻭﻝ‪ ،‬ﺍﻭ ﺭﺍ ﺍﺯ ﻧﻈﺮ ﻇﻮﺍﻫﺮ ﺷﺨﺼﻴﺘﯽ ﺑﻪ ﻳﮑﯽ ﺍﺯ ﺗﺎﺗﺎﺭﻫﺎ ﺗﺒـﺪﻳﻞ‬ ‫ﮐﺮﺩ؛ ﻭ ﺗﻐﻴﻴﺮ ﻣﻮﺭﺩ ﺩﻭﻡ‪ ،‬ﻭﯼﺭﺍ ﺭﻫﱪﯼ ﲞﺸﻴﺪ ﻭ ﺗﺎ ﻣﻘﺎﻡ ﺍﻟﻮﻫﻴﺖ ﺑﺎﻻ ﺑﺮﺩ؛ ﻭ ﻣﺮﻳﺪﺍﻧﺶ‬ ‫ﻼ ﺩﺭ ﺳﻠﮏ ﺑﻨـﺪﮔﺎﻥ ﺍﻭ ﺩﺭﺁﻣﺪﻧـﺪ ﮐـﻪ ﭼـﺸﻢ ﻭ ﮔـﻮﺵﺑـﺴﺘﻪ ﺩﺭ ﻓﺮﻣـﺎﻧﺶ ﺑﻮﺩﻧـﺪ‪ .‬ﺍﻭ ﺩﺭ‬ ‫ﻋﻤ ﹰ‬ ‫ﭘﺎﻳﺎﻥ ﺍﻳـﻦ ﻫـﺸﺖ ﺳـﺎﻝ ﻣـﺮﺩﯼ ﺑـﻮﺩ ﮐـﻪ ﺍﺯ ﳘـﮥ ﺍﺣﮑـﺎﻡ ﺩﻳﻨـﯽ ﺩﺳـﺖ ﺷـﺴﺘﻪ ﺑـﻪﻃـﻮﺭ ﮐﺎﻣـﻞ‬

‫ﺍﺑــﺎﺣﯽﻣــﺬﻫﺐ ﺷــﺪﻩ ﺧــﻮﺩ ﻭ ﻣﺮﻳــﺪﺍﻧﺶ ﺭﺍ ﺍﺯ ﺍﳒــﺎﻡ ﻓــﺮﺍﻳﺾ ﺩﻳﻨــﯽ ﻣﻌــﺎﻑ ﺩﺍﺷــﺘﻪ ﻭ ﺑــﻪ‬ ‫ﻧﺴﺨﮥ ﺩﻭﻡ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻣﺎ ﻣﻬﺘﺮﻳﻦ ﲢﻮﻟﯽ ﮐﻪ ﺩﺭ ﺷﺨﺼﻴﺖ ﺷـﻴﺦ‬

‫ﺟﻨﻴﺪ ﺭﺥ ﺩﺍﺩ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺑﻪﻣﺮﻳﺪﺍﻧﺶ ﮔﻔﺖ ﺳﻴﺪ ﺍﺯ ﻧﺴﻞ ﺍﻣﺎﻡ ﻋﻠـﯽ ﻭ ﺍﺯ ﻧﻮﺍﺩﮔـﺎﻥ ﻣﻮﺳـﺎ‬

‫ﺍﺑــﻦ ﺟﻌﻔــﺮ )ﺍﻣــﺎﻡ ﮐــﺎﻇﻢ( ﺍﺳــﺖ‪ .‬ﺍﺯ ﺍﻳــﻦ ﺯﻣــﺎﻥ ﺑــﻮﺩ ﮐــﻪ ﻧــﺴﺐﹺ ﺳــﻴﺎﺩﺕ‪ ‬ﺷــﻴﺦ ﺟﻨﻴــﺪ ﺩﺭ‬

‫ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﺮ ﺳ ـ ﹺﺮ ﺯﺑــﺎﻥ ﻣﺮﻳــﺪﺍﻧﺶ ﺍﻓﺘــﺎﺩ ﺗــﺎ ﺁﻧﮕــﺎﻩ ﮐــﻪ ﻧــﻮﺍﺩﻩﺍﺵ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺻــﻔﻮﯼ‬ ‫ﺑﻪﻃﻮﺭ ﺭﲰﯽ ﺍﺩﻋﺎﯼ ﺳﻴﺎﺩﺕ ﻭ ﺣﺘﯽ ﻋﺼﻤﺖ ﮐﺮﺩ )ﺍﲰﺎﻋﻴﻞ ﺍﻟﺼﻔﻮﯼ ﺍﳌﻮﺳﻮﯼ(‪.‬‬

‫ﺟﻨﻴــﺪ ﻭﻗﺘــﯽ ﺍﺯ ﺍﺳــﮑﻨﺪﺭﻭﻥ ﺍﺧــﺮﺍﺝ ﺷــﺪ ﺑــﺎ ﮔﺮﻭﻫــﯽ ﺍﺯ ﻣﺮﻳــﺪﺍﻧﺶ ﺑــﻪ ﴰــﺎﻟﯽﺗــﺮﻳﻦ‬ ‫ﻧﻘﻄــﮥ ﺍﻧــﺎﺗﻮﻟﯽ ﻣﻨﺘﻘــﻞ ﺷــﺪ ﻭ ﺩﺭ ﺑﻨــﺪ ﹺﺭ ﺳــﺎﺑﻘﹰﺎ ﻣــﺴﻴﺤﯽﻧــﺸﻴﻦﹺ ﺟــﺎﻧﻴﻖ ﺑــﺮ ﮐﺮﺍﻧــﮥ ﺟﻨــﻮﺑﯽ‬

‫ﺩﺭﻳﺎﯼ ﺳﻴﺎﻩ ﮐﻪ ﺗﺮﮐﺎﻥ‪ ‬ﻋﺜﻤﺎﻧﯽ ﻭﻳﺮﺍﻥ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﺭﺣـﻞ ﺍﻗﺎﻣـﺖ ﺍﻓﮑﻨـﺪ‪ .‬ﺍﻳـﻦ ﺑﻨـﺪﺭ ﺩﺭ‬ ‫ﳘــﺴﺎﻳﮕﯽ ﮐــﺸﻮﺭ ﮐﻮﭼــﮏ ﻣــﺴﻴﺤﯽﻧــﺸﻴﻦ ﺗ‪‬ﺮﺍﭘﻴﺰﻭﻧــﺖ ﺑــﻮﺩ ﮐــﻪ ﺣﺎﮐﻤــﺎﻧﺶ ﺍﺯ ﺧﺎﻧــﺪﺍﻥ‬

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‫‪۴۶‬‬ ‫ﮐﻬﻦ ﻳﻮﻧﺎﻧﯽﺗﺒﺎ ﹺﺭ ﻣﻮﺳﻮﻡ ﺑﻪ »ﮐﻤ‪‬ﻨﻨﯽ« ﺑﻮﺩﻧﺪ‪ .‬ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﺭﺍ ﺗﺮﮐﻬﺎ ﺗﺮﺍﺑـﺰﻭﻥ ﻧﺎﻣﻴﺪﻧـﺪ؛‬

‫ﻭ ﻋﺮ‪‬ـ ــﺎ ﭘـ ــﻴﺶ ﺍﺯ ﺗﺮﮐـ ــﺎﻥ ﺁﻥﺭﺍ ﻃﺮﺍ ﹺﺑﺰ‪‬ﻧ ـ ـﺪ‪‬ﻩ ﻧﺎﻣﻴـ ــﺪﻩ ﺑﻮﺩﻧـ ــﺪ‪ ١.‬ﺩﺭ ﺁﻥ ﻫﻨﮕـ ــﺎﻡ ﻧﻴﺮﻭﻫـ ــﺎﯼ‬ ‫ﺗﺮﺍﭘﻴﺰﻭﻧ ــﺖ ﺩﺭﮔﻴ ــﺮ ﻣﻘﺎﻭﻣ ــﺖ ﺩﺭ ﺑﺮﺍﺑ ــﺮ ﮔ ــﺴﺘﺮﺵﻃﻠﺒ ــﯽ ﺳ ــﻠﻄﺎﻥ ﳏﻤ ــﺪ ﻓ ــﺎﺗﺢ ﻋﺜﻤ ــﺎﻧﯽ‬

‫ﺑﻮﺩﻧﺪ‪ .‬ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﻓﺎﺗﺢ ﮐﻪ ﺑـﺎ ﺗـﺼﺮﻑ ﮐﻨـﺴﺘﺎﻧﺘﻴﻨﺎﭘﻮﻝ‪ ٢‬ﭘﺎﻳﺘﺨـﺖ ﺍﻣﭙﺮﺍﺗـﻮﺭﯼ ﺭﻭﻡﹺ‬ ‫ﺷﺮﻗﯽ ﺩﺭ ﺳﺎﻝ ‪۸۳۲‬ﺥ ﺩﻭﻟﺖ ﺭﻭﻡ ﺷﺮﻗﯽ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻪ ﺩﺭ ﺍﺭﻭﭘـﺎﯼ ﺷـﺮﻗﯽ ﭘﻴـﺸﺮﻓﺘﻬﺎﯼ‬ ‫ﺑﺴﻴﺎﺭ ﮐﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺷﺮﻕ ﻧﻴﺰ ﲞﺶ ﺍﻋﻈﻢ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺍ ﺗـﺎ ﮐﻨـﺎﺭ ﻣﺮﺯﻫـﺎﯼ ﻏﺮﺑـﯽ ﺍﻳـﺮﺍﻥ‬

‫ﺩﺭ ﻏﺮﺏﹺ ﺩﺭﻳﺎﭼﮥ ﻭﺍﻥ ﺑﻪﺗﺼﺮﻑ ﺩﺭ ﺁﻭﺭﺩﻩ ﺑﻮﺩ‪ ،‬ﺩﺭﺻـﺪﺩ ﺑـﻮﺩ ﮐـﻪ ﺑـﺎ ﺍﳊـﺎﻕ ﺗﺮﺍﭘﻴﺰﻭﻧـﺖ‬

‫ﺳﺮﺍﺳــﺮ ﺍﻧــﺎﺗﻮﻟﯽ ﺭﺍ ﻳﮑﺪﺳــﺖ ﮐﻨــﺪ ﻭ ﻫــﻴﭻ ﲨﺎﻋ ـﺖ‪ ‬ﻏﻴــﺮ ﻣــﺴﻠﻤﺎﻥ ﻭ ﻏﻴــﺮ ﺗــﺮﮎ ﺭﺍ ﺩﺭ ﺁﻥ‬ ‫ﺳﺮﺯﻣﻴﻦ ﺑﺎﻗﯽ ﻧﮕﺬﺍﺭﺩ‪.‬‬

‫ﺟﻨﻴــﺪ ﻭ ﻣﺮﻳــﺪﺍﻧﺶ ﮐــﻪ ﲤــﺎﻳﻼﺕ ﺟﻬــﺎﺩﯼ )ﻏﺎﺭﺗﮕﺮﺍﻧــﻪ( ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﺑــﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ‬

‫ﮔﺮﻓﺘﺎﺭﻳﻬــﺎﯼ ﺩﻭﻟــﺖ ﺗﺮﺍﭘﻴﺰﻭﻧــﺖ ﺑــﻪ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺁﻥﮐــﺸﻮﺭ ﺩﺳــﺘﱪﺩ ﺯﺩﻩ ﻏــﺎﺭﺕ ﻭﮐــﺸﺘﺎﺭ‬ ‫ﮐﺮﺩﻧـﺪ ﻭ ﻏﻨــﺎﻳﻢ ﺑــﺴﻴﺎﺭﯼ ﺑــﻪﺩﺳــﺖ ﺁﻭﺭﺩﻧــﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺍﺛﻨــﺎﺀ ﺳــﻠﻄﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺑــﻪ ﻭﺳــﺎﻃﺖ‬

‫ﺍﻭﺯﻭﻥ ﺣــﺴﻦ )ﺳــﻠﻄﺎﻥ ﺣــﺴﻦ ﺑﺎﻳﻨــﺪﺭ( ﺑــﺎ ﺷــﺎﻩ ﺗﺮﺍﭘﻴﺰﻭﻧــﺖ ﻭﺍﺭﺩ ﺻــﻠﺢ ﺷــﺪ‪ ،‬ﻭ ﺟﻨﻴــﺪ ﺑــﺎ‬ ‫ﻣﺮﻳﺪﺍﻧﺶ ﺍﺯ ﺟﺎﻧﻴﻖ ﺍﺧﺮﺍﺝ ﮔﺸﺘﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺭﺋﻴﺲ ﻗﺒﻴﻠﮥ ﺁﻕ ﻗﻮﻳﻮﻥﻟﻮ ﺑﻮﺩ ﮐـﻪ ﺩﺭ ﺧﺰﺷـﻬﺎﯼ ﺩﻭﺭﺍﻥ ﻣﻐـﻮﻝ ﺑـﻪ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻧﺪ؛ ﺳﭙﺲ ﺩﺭ ﻟﺸﮑﺮﮐﺸﯽ ﺍﻣﻴﺮﺗﻴﻤﻮﺭ ﺑﻪ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺧﺪﻣﺖ ﺳـﭙﺎﻩ ﺍﻭ‬ ‫ﺩﺭﺁﻣﺪﻧﺪ‪ .‬ﺗﻴﻤﻮﺭ ﺑﻪ ﭘﺎﺱ ﺧﺪﻣﺎﺗﺸﺎﻥ ﻣﻨﺎﻃﻘﯽ ﺍﺯ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﺑـﻪﺁ‪‬ـﺎ ﻭﺍﮔـﺬﺍﺭ ﮐـﺮﺩ‪،‬‬

‫ﻭ ﺁ‪ ‬ــﺎ ﺩﺭ ﻣﻨﻄﻘ ــﮥ ﺑﺎﺳ ــﺘﺎﻧﯽﹺ ﺍﻳﺮﺍﻧ ــﯽﻧ ــﺸﻴﻦﹺ ﺁﻣﻴ ــﺪﺍ ﺩﺭ ﺟﻨ ــﻮﺏ ﺩﺭﻳﺎﭼ ــﮥ ﻭﺍﻥ ﮐ ـﻪ ﭘ ــﺲ ﺍﺯ‬

‫ﻓﺘﻮﺣﺎﺕ ﺍﺳﻼﻣﯽ ﻧـﺎﻡ ﺩﻳـﺎﺭ ﺑﮑـﺮ ﮔﺮﻓﺘـﻪ ﺑـﻮﺩ ﺟـﺎﮔﻴﺮ ﺷـﺪﻩ ﺯﻳـﺮ ﲪﺎﻳـﺖ ﺗﻴﻤـﻮﺭ ﺗـﺸﮑﻴﻞ‬

‫‪ -1‬ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﺩﺭ ﺯﻣﺎﻥ ﻫﺨﺎﻣﻨﺸﯽ ﻳﮏ ﺳﺮﺯﻣﻴﻦﹺ ﻳﻮﻧﺎﻧﯽﻧﺸﻴﻦﹺ ﺩﺭﻭﻥ ﺷﺎﻫﻨﺸﺎﻫﯽ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﭘﺲ ﺍﺯ ﲪﻠﮥ ﺍﺳﮑﻨﺪﺭ ﻣﻘﺪﻭﻧﯽ ﻭ ﺑﺮﺍﻓﺘﺎﺩﻥ ﺷﺎﻫﻨﺸﺎﻫﯽ ﻫﺨﺎﻣﻨﺸﯽ ﺳﻠﻄﻨﺖ‬ ‫ﻣﺴﺘﻘﻞ ﺗﺸﮑﻴﻞ ﺷﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺳﻠﻄﻨﺖ ﺗﺎ ﺍﻳﻦﺯﻣﺎﻥ ﺗﺪﺍﻭﻡ ﻳﺎﻓﺘﻪ ﺑﻮﺩ‪.‬‬ ‫‪ -2‬ﺗﺮﮐﺎﻥ ﭼﻮﻧﮑﻪ ﺯﺑﺎﻧﺸﺎﻥ ﺑﺮﺍﯼ ﺗﻠﻔﻆ ﮐﻨﺴﺘﺎﻧﺘﻴﻨﺎﭘﻮﻝ ﳕﯽﮔﺸﺖ »ﺍﺳﺘﺎﻧﺒﻮﻝ« ﮔﻔﺘﻨﺪ‪.‬‬ ‫ﺳﺮﻳﺎﻧﻴﻬﺎ ﺩﺭ ﺯﻣﺎﻥ ﺍﻣﭙﺮﺍﺗﻮﺭﯼ ﺭﻭﻡ ﺁﻥ ﺭﺍ ﻗﺴﻄﻨﻄﻨﻴﻪ ﻣﯽﻧﺎﻣﻴﺪﻧﺪ ﻭ ﺍﻳﻦ ﻧﺎﻡ ﺭﺍ ﻋﺮ‪‬ﺎ ﺍﺯ ﺁ‪‬ﺎ‬ ‫ﮔﺮﻓﺘﻨﺪ؛ ﻟﺬﺍ ﺩﺭ ﮐﺘﺎ‪‬ﺎﯼ ﺗﺎﺭﻳﺨﯽ ﻭ ﺍﺩﺑﯽ ﻗﺴﻄﻨﻄﻨﻴﻪ ﻧﻮﺷﺘﻪﺍﻧﺪ‪.‬‬

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‫‪۴۷‬‬ ‫ﺍﻣﺎﺭﺗﯽ ﺩﺍﺩﻧـﺪ‪ .‬ﺣـﺴﻦ ﺑﻴـﮏ ﻣﻌـﺮﻭﻑ ﺑـﻪ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﻧﻴﺮﻭﻣﻨـﺪﺗﺮﻳﻦ ﺍﻣﻴـﺮ ﺑﺎﻳﻨـﺪﺭﯼ ﺩﺭ‬ ‫ﺳﺎﻝ ‪ ۸۳۲‬ﺥ ﺩﺭﺷﻬﺮ ﺁﻣ‪‬ﺪ )ﺁﻣﻴﺪﺍﯼ ﺑﺎﺳـﺘﺎﻥ( ﺑـﻪ ﺣﮑﻮﻣـﺖ ﺭﺳـﻴﺪ‪ ١،‬ﻭ ﭘـﺲ ﺍﺯ ﭘﻴـﺮﻭﺯﯼ ﺑـﺮ‬

‫ﺭﻗﻴﺒــﺎﻥ ﺧﺎﻧــﺪﺍﻧﻴﺶ ﺑــﺮ ﺳــﺮﺯﻣﻴﻦ ﺍﺭﻣﻨــﯽﻧــﺸﻴﻦﹺ ﺍﺭﺯﻧﮕــﺎﻥ ﺩﺭ ﴰــﺎﻝ ﺩﺭﻳﺎﭼــﮥ ﻭﺍﻥ ﺩﺳــﺖ‬ ‫ﻳﺎﻓــﺖ ﻭ ﻗﻠﻤــﺮﻭﺵ ﺑــﺎ ﮐــﺸﻮﺭ ﺗﺮﺍﭘﻴﺰﻭﻧــﺖ ﳘــﺴﺎﻳﻪ ﺷــﺪ‪ .‬ﭘﺎﺩﺷــﺎﻩ ﺗﺮﺍﭘﻴﺰﻭﻧــﺖ ﮐــﻪ ﺍﺯ ﻧﺎﺣﻴــﮥ‬

‫ﻋﺜﻤـ ــﺎﻧﯽ ﺩﺭ ﻣﻌـ ــﺮﺽ ﺧﻄـ ــﺮ ﺑـ ــﻮﺩ ﺑـ ــﺎ ﺍﻭﺯﻭﻥ ﺣـ ــﺴﻦ ﭘﻴﻤـ ــﺎﻥ ﺩﻭﺳـ ــﺘﯽ ﻭ ﲪﺎﻳـ ــﺖ ﺑـ ــﺴﺖ ﻭ‬ ‫ﺩﺧﺘﺮﺵ ﺩﺳـﭙﻴﻨﺎ ﮐﺎﺗﺮﻳﻨـﺎ ﺭﺍ ﺑـﻪﺯﻧـﯽ ﺑـﻪﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺩﺍﺩ‪ .‬ﺗﺮﺍﭘﻴﺰﻭﻧـﺖ ﺭﺍ ﺍﻳـﻦ ﺍﲢـﺎﺩ‬

‫ﺑﺮﺍﯼ ﻣـﺪﺗﯽ ﺩﺭ ﻣﻘﺎﺑـﻞ ﺩﺳـﺖ ﺍﻧـﺪﺍﺯﯼ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﻣـﺼﻮﻥ ﺩﺍﺷـﺖ‪ ،‬ﻭ ﺷـﺎﻩ ﺗﺮﺍﭘﻴﺰﻭﻧـﺖ ﺑـﺎ‬

‫ﺑﺮﺧ ــﻮﺭﺩﺍﺭﯼ ﺍﺯ ﲪﺎﻳ ــﺖ ﺍﻭﺯﻭﻥ ﺣ ــﺴﻦ ﺩﺭ ﻣﻘﺎﺑ ــﻞ ﻋﺜﻤ ــﺎﻧﯽ ﭘﺎﻳ ــﺪﺍﺭﯼ ﻭﺭﺯﻳ ــﺪ‪ ،‬ﻭ ﺍﻭﺯﻭﻥ‬

‫ﺣﺴﻦ ﺑﺮﺍﯼ ﺑﺮﻗﺮﺍﺭﯼ ﺻﻠﺢ ﻣﻴـﺎﻥ ﺳـﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ ﻭ ﺷـﺎﻩ ﺗﺮﺍﭘﻴﺰﻭﻧـﺖ ﭘﺎﺩﺭﻣﻴـﺎﻧﯽ ﮐـﺮﺩ ﻭ‬ ‫ﺳﻠﻄﺎﻥ ﳎﺒﻮﺭ ﺷﺪ ﮐﻪ ﻳﮑﭽﻨﺪ ﻣﻮﺟﻮﺩﻳﺖ‪ ‬ﺁﻥ ﮐﺸﻮ ﹺﺭ ﺑﺎﺳﺘﺎﻧﯽ ﺭﺍ ﺑﻪ ﺭﲰﻴﺖ ﺑﺸﻨﺎﺳﺪ‪.‬‬

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‫ﺷﻴﺦ ﺟﻨﻴـﺪ ﺑـﺎ ﻣﺮﻳـﺪﺍﻧﺶ ﭘـﺲ ﺍﺯ ﺭﺍﻧـﺪﻩ ﺷـﺪﻥ ﺍﺯ ﺟـﺎﻧﻴﻖ ﺭﺍﻫـﯽ ﺩﻳـﺎﺭ ﺑﮑـﺮ ﺷـﺪﻧﺪ‪.‬‬

‫ﺷﻴﺦ ﺟﻨﻴﺪ ﺭﺍ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺯﻳﺮ ﲪﺎﻳﺖ ﮔﺮﻓﺖ ﻭ ﺍﻭ ﺭﺍ ﺩﺭ ﭘﺎﻳﺘﺨﺖ ﺍﻗﺎﻣﺖ ﺩﺍﺩ؛ ﻭ ﺑـﺮ ﺁﻥ‬ ‫ﺷﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﺎ ﺧﺎﻧﻮﺍﺩﮤ ﺧﻮﺩﺵ ﭘﻴﻮﻧﺪ ﺩﻫﺪ‪ ،‬ﻭ ﺑـﺎ ﺍﻳـﻦ ﻫـﺪﻑ ﺧـﻮﺍﻫﺮﺵ ﺧﺪﻳﺠـﻪ ﺑـﻴﮕﻢ‬ ‫ﺭﺍ ﺑﻪﺯﻧﯽ ﺑﻪﺍﻭ ﺩﺍﺩ‪ .‬ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﺑﺮ ﻗﺪﺭﺕ ﻭ ﺷﻮﮐﺖ ﺷﻴﺦ ﺟﻨﻴﺪ ﺍﻓﺰﻭﺩ‪ ،‬ﻭ ﺍﻭ ﺍﺯ ﺩﻳـﺎﺭ ﺑﮑـﺮ‬

‫ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺭﺍ ﺑــﻪ ﺍﻃــﺮﺍﻑ ﻭ ﺍﮐﻨــﺎﻑ ﺍﻧــﺎﺗﻮﻟﯽ ﮔــﺴﻴﻞ ﺩﺍﺷــﺖ‪ ،‬ﻭ ﻣﺮﻳــﺪﺍﻥ ﺑﻴــﺸﺘﺮﯼ ﺭﺍ‬

‫ﺟــﺬﺏ ﺧــﻮﻳﺶ ﮐــﺮﺩ‪ .‬ﺍﻭﺯﻭﻥ ﺣــﺴﻦ ﻧﻴــﺰ ﺩﺳــﺖ ﺷــﻴﺦ ﺟﻨﻴــﺪ ﺭﺍ ﺑــﺮﺍﯼ ﺟــﺬﺏ ﻣﺮﻳــﺪ ﺑــﺎﺯ‬

‫‪ -1‬ﺩﺭ ﺁﻏﺎﺯ ﺧﻼﻓﺖ ﺍﻣﻮﯼ‪ ،‬ﺑﻨﯽﺷﻴﺒﺎﻥ ﺍﺯ ﻗﺒﺎﻳﻞ ﺑﻨﯽﺑﮑﺮ ﺍﺯ ﺷﺮﻕ ﻋﺮﺑﺴﺘﺎﻥ ﺩﺭ ﻟﺸﮑﺮﮐﺸﯽ‬ ‫ﺟﻬﺎﺩﯼ ﺑﻪﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺭﺳﻴﺪﻧﺪ ﻭ ﻣﻨﻄﻘﮥ ﺁﻣﻴﺪﺍ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻪﻧﺎﻡ ﺧﻮﺩﺷﺎﻥ »ﺩﻳﺎ ﹺﺭ ﺑﮑﺮ« ﮐﺮﺩﻧﺪ‬ ‫)ﻳﻌﻨﯽ ﺳﺮﺯﻣﻴﻦﹺ ﺑﻮﻣﯽ ﺑﻨﯽﺑﮑﺮ(‪ .‬ﻧﺎﻡ ﺷﻬﺮ ﺁﻣﻴﺪﺍ ﻧﻴﺰ »ﺁﻣ‪‬ﺪ« ﺷﺪ‪ .‬ﺍﻳﻦ ﺳﺮﺯﻣﻴﻨﻬﺎ ﺍﺯ ﺯﻣﺎﻥ‬ ‫ﻣﺎﺩﻫﺎ ﺗﺎ ﺯﻣﺎﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺻﻔﻮﯼ ﺟﺰﻭ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ ،‬ﻭ ﺍﮐﻨﻮﻥ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﮐﻪ ﺧﻮﺩﺵ ﺭﺍ‬ ‫ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻭ ﺟﺎﻧﺸﻴﻦ ﺗﻴﻤﻮﺭ ﻣﯽﺩﺍﻧﺴﺖ ﺁﻥﺭﺍ ﭘﺎﻳﺘﺨﺖ ﺧﻮﻳﺶ ﮐﺮﺩ‪.‬‬ ‫‪ -2‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻭﺿﻊ ﺩﻳﺮﯼ ﻧﭙﺎﺋﻴﺪ ﻭ ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﺩﺭ ﺳﺎﻝ ‪۸۳۹‬ﺥ ﺑﻪﺗﺼﺮﻑ ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﻓﺎﺗﺢ‬ ‫ﺩﺭﺁﻣﺪ‪ ،‬ﺧﺎﻧﺪﺍﻥ ﺳﻠﻄﻨﺘﯽ ﻭ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻣﺮﺩﻡ ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﮐﺸﺘﺎﺭ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺑﻘﺎﻳﺎﯼ ﻣﺮﺩﻡ‬ ‫ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﳎﺒﻮﺭ ﺷﺪﻧﺪ ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﺷﻮﻧﺪ ﺗﺎ ﺍﺯ ﮐﺸﱳ ﺑﺮﻫﻨﺪ‪ .‬ﺩﻳﺮﯼ ﻧﮕﺬﺷﺖ ﮐﻪ ﮐﺸﻮﺭ‬ ‫ﻼ ﺗﺮﮎﻧﺸﻴﻦﹺ ﻋﺜﻤﺎﻧﯽ ﺑﻮﺩ‪.‬‬ ‫ﻳﻮﻧﺎﻧﯽﻧﺸﻴﻦ ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﻳﮏ ﺍﻳﺎﻟﺖ‪ ‬ﮐﺎﻣ ﹰ‬

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‫‪۴۸‬‬ ‫ﮔﺬﺍﺷﺖ‪ ،‬ﺯﻳﺮﺍ ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦ ﻣﯽﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﻪﻭﻗﺖ ﺿﺮﻭﺭﺕ ﺑﻪﻋﻨﻮﺍﻥ ﺳﺮﺑﺎﺯ ﺩﺭ ﺳﭙﺎﻩ ﺍﻭ‬ ‫ﺧﺪﻣﺖ ﮐﻨﻨﺪ؛ ﻭ ﭼﻮﻧﮑﻪ ﺯﻧﺪﮔﯽﺷـﺎﻥ ﺍﺯ ﺭﺍﻩ ﺗـﺎﺭﺍﺝ ﻭ ﺭﺍﻫﺰﻧـﯽ ﻣـﯽﮔﺬﺷـﺖ ﺟﻨـﮓﺁﻭﺭﺍﻥ‬ ‫ﮐﺎﺭﺩﻳـﺪﻩﺋــﯽ ﻫــﻢ ﺑﻮﺩﻧـﺪ‪ .‬ﺑــﻪﻋــﻼﻭﻩ ﮐﻴﻨــﻪﺋـﯽ ﮐــﻪ ﻧــﺴﺒﺖ ﺑــﻪ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﺑــﻪﺩﻝ ﺩﺍﺷــﺘﻨﺪ ﻧﻴــﺰ‬

‫ﻣﯽﺗﻮﺍﻧﺴﺖ ﺑﻪﻫﻨﮕﺎﻡ ﺿﺮﻭﺭﺕ ﻣﻮﺭﺩ ‪‬ﺮﮤ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪.‬‬

‫ﺷﻴﺦ ﺟﻨﻴﺪ ﺩﺭ ﺳﺎﻝ ‪ ۸۳۸‬ﺍﺯ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺍﺟﺎﺯﻩ ﮔﺮﻓﺖ ﮐﻪ ﺑـﺎ ﻣﺮﻳـﺪﺍﻧﺶ ﺑـﻪ ﺟﻬـﺎﺩ‬

‫ﭼﺮﮐﺴﺎﻥ ﺑﺮﻭﺩ‪ .‬ﭼﺮﮐﺴﺎﻥ ﻗﻮﻣﯽ ﻣﺴﻴﺤﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻣﻨﻄﻘﻪﺋﯽ ﺩﺭ ﺷﺮﻕ ﺩﺭﻳـﺎﯼ ﺳـﻴﺎﻩ‬

‫ﺩﺭ ﳘــﺴﺎﻳﮕﯽ ﮔﺮﺟــﺴﺘﺎﻥ ﻭ ﻏــﺮﺏ ﺩﺍﻏــﺴﺘﺎﻥ ﻣــﯽﺯﻳــﺴﺘﻨﺪ‪ ،‬ﻭ ﳘــﻮﺍﺭﻩ ﺍﺯ ﺳــﺪﻩﻫــﺎ ﺑــﺎﺯ ﺩﺭ‬

‫ﻣﻌﺮﺽ ﺩﺳـﺖﺍﻧـﺪﺍﺯﻳﻬﺎﯼ ﻣـﺪﺍﻭﻡ ﮔﺮﻭﻫﻬـﺎﯼ ﺟﻬـﺎﺩﮔﺮ ﻣـﺴﻠﻤﺎﻥ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﺑـﺮﺍﯼ ﺭﺑـﻮﺩﻥ‪‬‬ ‫ﻓﺮﺯﻧــﺪﺍﻥ ﺁ‪‬ــﺎ ﺑــﻪ ﺁﻥ ﻧﺎﺣﻴــﻪ ﲪﻠــﻪ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﭼﻮﻧﮑــﻪ ﺁ‪‬ــﺎ ﺳﻔﻴﺪﭘﻮﺳــﺖ ﻭ ﺯﻳﺒﺎﺍﻧــﺪﺍﻡ‬

‫ﺑﻮﺩﻧــﺪ‪ ،‬ﻏﻼﻣــﺎﻥ ﻭﮐﻨﻴــﺰﺍﻥ ﭼــﺮﮐﺲ ﺩﺭ ﺳــﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﺳــﻼﻣﯽ ﺧﺮﻳــﺪﺍﺭ ﺑــﺴﻴﺎﺭ ﺩﺍﺷــﺖ ﻭ‬

‫ﺑﻪﻧﺮﺥ ﺑﺎﻻﺋﯽ ﺑـﻪﻓـﺮﻭﺵ ﻣـﯽﺭﻓﺘﻨـﺪ‪ .‬ﻋﻠـﺖ ﺍﺻـﻠﯽ ﲪـﻼﺕ ﮔﺮﻭﻫﻬـﺎﯼ ﺟﻬـﺎﺩﮔﺮ ﻣـﺴﻠﻤﺎﻥ‬

‫ﺑﻪ ﺍﻳﻦ ﻗﻮﻡ ﺑﻴﭽﺎﺭﻩ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻓﺮﺯﻧﺪﺍﻧﺸﺎﻥ ﺭﺍ ﺩﺭ ﺑﺎﺯﺍﺭﻫﺎ ﺑﻪﻓﺮﻭﺵ ﺑﺮﺳﺎﻧﻨﺪ‪ .‬ﺑـﻪ ﳘـﻴﻦ‬

‫ﺳ ــﺒﺐ ﻣ ــﺎ ﺩﺭ ﺗ ــﺎﺭﻳﺦ ﺩﻭﺭﺍﻥ‪ ‬ﺍﺳ ــﻼﻣﯽ ﺩﺭﺑ ــﺎﺭﮤ ﻏﻼﻣ ــﺎﻥ ﻭ ﮐﻨﻴ ــﺰﺍﻥ ﭼ ــﺮﮐﺲ ﺩﺍﺳ ــﺘﺎ‪‬ﺎﯼ‬ ‫ﺑﺴﻴﺎﺭﯼ ﻣﯽﺧﻮﺍﻧﻴﻢ‪.‬‬

‫ﺟﻨﻴﺪ ﺑﺮﺍﯼ ﲪﻠﮥ ﺟﻬﺎﺩﯼ ﻭ ﺗﺎﺭﺍﺟﮕﺮﺍﻧﻪ ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﭼﺮﮐﺴﺎﻥ ﳘﻪﮔﻮﻧـﻪ ﺍﺣﺘﻴـﺎﻁ‬

‫ﺭﺍ ﺑﻪﮐﺎﺭ ﺑﺮﺩ‪ ،‬ﻭ ﺑﺎ ﺍﻋﻼﻡ ﺍﻳﻨﮑﻪ ﻗﺼﺪ ﺯﻳﺎﺭﺕ ﻣﺮﻗﺪ ﺟﺪﺵ ﺭﺍ ﺩﺍﺭﺩ ﺑﺎ ﻣﺮﻳﺪﺍﻧﺶ ﺍﺯ ﺩﻳـﺎﺭ‬ ‫ﺑﮑــﺮ ﻭﺍﺭﺩ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺷــﺪﻩ ﺍﺯ ﺁﳒــﺎ ﺭﺍﻫــﯽ ﺷــﺮﻭﺍﻥ ﺷــﺪ ﺗــﺎ ﺍﺯ ﺭﺍﻩ ﺩﺍﻏــﺴﺘﺎﻥ ﺑــﻪ ﺳــﺮﺯﻣﻴﻦ‬

‫ﭼﺮﮐــﺴﺎﻥ ﲪﻠــﻪ ﺑـﱪ‪‬ﺩ‪ .‬ﺷــﺮﻭﺍﻥ ﻳــﮏ ﮐــﺸﻮﺭ ﮐــﻮﭼﮑﯽ ﺑــﻮﺩ ﺩﺭ ﴰــﺎﻝ ﺭﻭﺩ ﺍﺭﺱ ﺩﺭ ﻏــﺮﺏ‬

‫ﺩﺭﻳــﺎﯼ ﺧــﺰﺭ ﮐــﻪ ﻳــﮏ ﺧﺎﻧــﺪﺍﻥ ﺍﻳﺮﺍﻧــﯽ ﺑــﺎ ﻟﻘــﺐ ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺍﺯ ﺩﻳﺮﺑــﺎﺯ ﺑــﺮﺁﻥ ﺣﮑﻮﻣــﺖ‬ ‫ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺷﺮﻭﺍﻧﺸﺎﻩ ﺩﺭ ﺁﻥﺯﻣﺎﻥ ﳘﭙﻴﻤﺎﻥ ﻭ ﺯﻳﺮ ﲪﺎﻳﺖ ﺟﻬﺎﻧﺸﺎﻩ ﻗـﺮﻩ ﻗﻮﻳـﻮﻥﻟـﻮ ﺑـﻮﺩ‪.‬‬

‫ﺍﻳﻦ ﺟﻬﺎﻧﺸﺎﻩ ﺩﺭ ﺩﻫﮥ ‪۸۲۰‬ﺥ ﻣﺘﺼﺮﻓﺎﺕ ﺟﺎﻧﺸﻴﻨﺎﻥ ﺗﻴﻤـﻮﺭ ﺩﺭ ﺍﻳـﺮﺍﻥ ﻣﺮﮐـﺰﯼ ﻭ ﻏﺮﺑـﯽ ﺭﺍ‬ ‫ﺑــﻪﺗــﺼﺮﻑ ﺩﺭﺁﻭﺭﺩ‪ ،‬ﻭ ﺗﺎﺳــﺎﻝ ‪ ۸۳۶‬ﺑﺮﻋــﺮﺍﻕ ﻭ ﺑﻘﻴــﮥ ﻧــﻮﺍﺣﯽ ﺍﻳــﺮﺍﻥ ﺗــﺎ ﮐﺮﺍﻧــﻪﻫــﺎﯼ ﮐــﻮﻳﺮ‬ ‫ﺩﺳ ــﺖ ﻳﺎﻓ ــﺖ ﻭ ﺳ ــﻠﻄﻨﺘﯽ ﺷ ــﺒﻪ ﺳﺮﺍﺳ ــﺮﯼ ﺗ ــﺸﮑﻴﻞ ﺩﺍﺩ‪ .‬ﺗ ــﻼﺵ ﺍﻭ ﺑ ــﺮﺍﯼ ﭘﻴ ــﺸﺮﻭﯼ ﺩﺭ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﺗﻮﺳﻂ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﻣﺘﻮﻗﻒ ﺷﺪ‪ ،‬ﻭ ﭼﻮﻥ ﳘﺰﻣـﺎﻥ ﺑـﺎ ﮔـﺴﺘﺮﺵ ﻗﻠﻤـﺮﻭ ﺍﻭ ﺍﻭﺯﻭﻥ‬

‫ﺣﺴﻦ ﻧﻴﺰ ﺩﺭﺻﺪﺩ ﺩﺳﺘﻴﺎﺑﯽ ﺑﺮ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺑﻮﺩ‪ ،‬ﻣﻴـﺎﻥ ﺍﻭ ﻭ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺑﺮﺳـﺮ ﺍﺭﻣﻨـﺴﺘﺎﻥ‬

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‫‪۴۹‬‬ ‫ﻧﺰﺍﻉ ﺍﻓﺘﺎﺩ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﻭﻗﺘﯽ ﺷﻴﺦ ﺟﻨﻴﺪ ﺍﺯ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺍﺟﺎﺯﻩ ﻃﻠﺒﻴﺪ ﮐـﻪ ﺑـﺮﺍﯼ ﺟﻬـﺎﺩ‬ ‫ﺑﺎ ﭼﺮﮐﺴﺎﻥ ﺑﺮﻭﺩ‪ ،‬ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺑﯽﻣﻴﻞ ﻧﺒﻮﺩ ﮐﻪ ﺍﻭ ﺑﺮﺍﯼ ﺟﻬﺎﻧﺸﺎﻩ ﺩﺭﺩﺳﺮ ﺩﺭﺳﺖ ﮐﻨـﺪ‬ ‫ﻭ ﺑﺎ ﺍﻭ ﺩﺭﺍﻓﺘﺎﺩﻩ ﺍﻭ ﺭﺍ ﺗﻀﻌﻴﻒ ﺳﺎﺯﺩ‪.‬‬

‫ﭼــﻮﻥ ﺷــﻴﺦ ﺟﻨﻴــﺪ ﻭﺍﺭﺩ ﺷــﺮﻭﺍﻥ ﺷــﺪ‪ ،‬ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺍﺯ ﺟﻬﺎﻧــﺸﺎﻩ ﻣــﺪﺩ ﻃﻠﺒﻴــﺪ ﺗــﺎ ﺟﻠــﻮ‬

‫ﭘﻴﺸﺮﻭﯼ ﺍﻭ ﺑﻪ ﺩﺍﻏﺴﺘﺎﻥ ﺭﺍ ﺑﮕﻴﺮﺩ‪ .‬ﻧﻴﺮﻭﯼ ﻣـﺸﺘﺮﮎ ﺟﻬﺎﻧـﺸﺎﻩ ﻭ ﺷﺮﻭﺍﻧـﺸﺎﻩ ﺩﺭ ﺗﱪﺳـﺮﺍﻥ‬

‫ﺑﺎ ﺟﻨﻴﺪ ﻣﻘﺎﺑﻠـﻪ ﮐﺮﺩﻧـﺪ‪ ،‬ﻭ ﺩﺭ ﺟﻨﮕـﯽ ﮐـﻪ ﺩﺭ ﭘـﺎﺋﻴﺰ ﺳـﺎﻝ ‪ ۸۳۸‬ﻣﻴـﺎﻥ ﺩﻭﻃـﺮﻑ ﺩﺭﮔﺮﻓـﺖ‪،‬‬ ‫ﺟﻨﻴﺪ ﮐﺸﺘﻪ ﺷﺪ ﻭ ﻣﺮﻳﺪﺍﻧﺶ ﻣﺘﻮﺍﺭﯼ ﺷﺪﻩ ﺑﻪ ﺍﻧﺎﺗﻮﻟﯽ ﺑﺮﮔﺸﺘﻨﺪ‪.‬‬

‫ﺷﻴﺦ ﺣﻴﺪﺭ ﻭ ﺑﮑﺘﺎﺷﻴﻬﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ‬ ‫ﺟﻨﻴﺪ ﭘﺴﺮ ﺩﻭﺳﺎﻟﻪﺋﯽ ﺑﻪﻧـﺎﻡ ﺣﻴـﺪﺭ ﺍﺯ ﺧـﻮﺍﻫﺮ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺩﺍﺷـﺖ ﮐـﻪ ﺑـﺎ ﻣـﺎﺩﺭﺵ‬

‫ﺩﺭ ﮐ ــﺎﺥ ﺍﻭﺯﻭﻥ ﺣ ــﺴﻦ ﻣ ــﯽﺯﻳـ ــﺴﺘﻨﺪ‪ .‬ﺍﻳ ــﻦ ﮐ ــﻮﺩﮎ ﺭﺍ ﻣﺮﻳـ ــﺪﺍﻥ ﺟﻨﻴ ــﺪ ﭘ ــﺲ ﺍﺯ ﺍﻭ ﺷـ ــﻴﺦ‬ ‫ﻧﺎﻣﻴﺪﻧﺪ ﻭ ﭘﻴﺮﺍﻣﻮﻧﺶ ﮔﺮﺩ ﺁﻣﺪﻧﺪ‪ .‬ﺳﻌﯽ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺑﺮﺍﯼ ﻧﮕﺎﻩ ﺩﺍﺷﱳ ﻣﺮﻳـﺪﺍﻥ ﺷـﻴﺦ‬

‫ﺟﻨﻴﺪ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﮐﺎﺭﮔﺮ ﺑﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺍﻭ ﳘﻴﻦ ﮐﻮﺩﮎ ﺷﻴﺮﺧﻮﺍﺭﻩ ﺭﺍ ﻟﻘﺐ ﺷﻴﺦ ﺩﺍﺩ ﻭ‬ ‫ﻣﺮﻳﺪﺍﻥ ﺟﻨﻴـﺪ ﺭﺍ ﺗـﺸﻮﻳﻖ ﮐـﺮﺩ ﮐـﻪ ﺍﺯ ﺍﻳـﻦ ﮐـﻮﺩﮎ ﺍﻃﺎﻋـﺖ ﻧـﺸﺎﻥ ﺩﻫﻨـﺪ‪ ،‬ﻭ ﻣـﯽﮔﻔـﺖ ﮐـﻪ‬

‫ﺍﻧــﻮﺍﺭ ﺍﻻﻫــﯽ ﺭﺍ ﺍﺯ ﺟﺒــﻴﻦ ﺍﻭ ﺳــﺎﻃﻊ ﻣــﯽﺑﻴﻨــﺪ ﻭ ﺷﺎﻳــﺴﺘﻪ ﺍﺳــﺖ ﮐــﻪ ﻣﻘــﺎﻡ ﺷــﻴﺦ ﺭﺍ ﲢﻮﻳــﻞ‬ ‫ﺑﮕﻴﺮﺩ‪ .‬ﺑﯽﺷـﮏ ﺧـﻮﺩ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺑـﻪ ﺭﻫـﱪﯼ ﺍﻳـﻦ ﮐـﻮﺩﮎ ﻋﻘﻴـﺪﻩﻣﻨـﺪ ﺑـﻮﺩ‪ ،‬ﻭ ﻫـﺪﻑ‬

‫ﻋﻮﺍﻣﻔﺮﻳﺒﺎﻧﻪ ﻧﺪﺍﺷﺖ‪ .‬ﺍﻭ ﻫﻢ ﻣﺜﻞ ﳘﮥ ﺳﻼﻃﻴﻦ ﺗﺮﮎ ﺩﺍﺭﺍﯼ ﻋﻘﺎﻳـﺪ ﭘﻴﺮﭘﺮﺳـﺘﺎﻧﮥ ﻣﺒﺘﻨـﯽ‬ ‫ﺑﺮ ﻧﻴﺎﭘﺮﺳﺘﯽﹺ ﮐﻬـﻦ ﺑـﻮﺩ‪ ،‬ﻭ ﺑـﻪﻋـﻼﻭﻩ ﺩﺭ ﮐـﺸﻮﺭﺵ ﺑـﻪ ﻭﺟـﻮﺩ ﻳـﮏ ﭘﻴـﺮ ﻃﺮﻳﻘـﺖ ﮐـﻪ ﻣﻄـﺎﻉ‬ ‫ﺑﺎﺷﺪ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺷﺖ ﺗﺎ ﺍﺯﻧﻈﺮ ﻣﻌﻨﻮﯼ ﺗﺮﮐـﺎﻥ ﺭﺍ ﺑـﺴﻴﺞ ﮐﻨـﺪ ﻭ ﺳـﻠﻄﻨﺖ ﺧـﻮﺩ ﺭﺍ ﺑـﻴﺶ ﺍﺯ‬ ‫ﭘﻴﺶ ﺗﻘﻮﻳﺖ ﮐﻨﺪ‪ .‬ﭘﺬﻳﺮﺵ ﺭﻫﱪﯼﹺ ﮐﻮﺩﮎ ﺍﺯ ﻧﻈﺮ ﺷﺮﻋﯽ ﻧﻴﺰ ﻣﯽﺷﺪ ﺗﻮﺟﻴﻪ ﮐﺮﺩ؛ ﺯﻳﺮﺍ‬

‫ﺩﺭ ﻗــﺮﺁﻥ ﮔﻔﺘــﻪ ﺷــﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﻋﻴــﺴﺎ ﻭ ﻳﺤﻴــﺎ ﺩﺭ ﺭﻭﺯ ﺗﻮﻟﺪﺷــﺎﻥ ﭘﻴــﺎﻣﱪ ﺑﻮﺩﻧــﺪ ﻭ ﺍﷲ ﺑــﻪﺁ‪‬ــﺎ‬

‫ﮐﺘﺎﺏ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﻧﺰﺩ ﺷﻴﻌﻴﺎﻥ ﺍﻣﺎﻣﯽ ﻧﻴﺰ ﺍﻣﺎﻡ ﺍﺯ ﺭﻭﺯ ﺗﻮﻟﺪﺵ ﺍﻣﺎﻡﹺ ﺑﹺﺎﻟﻘﻮﻩ ﺑـﻮﺩ‪ ،‬ﻭ ﻫﺮﮔـﺎﻩ‬ ‫ﺍﻣﺎﻡ ﻗﺒﻠﯽ ﺍﺯ ﺩﻧﻴﺎ ﻣﯽﺭﻓﺖ ﺍﻭ ﺣﺘﯽ ﺍﮔﺮ ﮐﻮﺩﮎ ﺑﻮﺩ ﻧﻴﺰ ﺍﻣﺎﻡ ﻣﯽﺷـﺪ؛ ﭼﻨﺎﻧﮑـﻪ ﺍﻣـﺎﻡ ‪‬ـﻢ‬

‫ﺩﺭ ﻫﻔﺖ ﺳـﺎﻟﮕﯽ ﺑـﻪﺟﺎﻧـﺸﻴﻨﯽ ﭘـﺪ ﹺﺭ ﻣﺘﻮﻓـﺎﻳﺶ ﺍﻣـﺎﻡ ﺭﺿـﺎ ﺭﺳـﻴﺪﻩ ﺑـﻮﺩ‪ ،‬ﺍﻣـﺎﻡ ﺩﻫـﻢ ﺩﺭ‬

‫ﭘﻨﺞ ﺳﺎﻟﮕﯽ ﭘﺲ ﺍﺯ ﺩﺭﮔﺬﺷﺖ‪ ‬ﭘﺪﺭﺵ ﺍﻣﺎﻡ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻣﺎﻡ ﺩﻭﺍﺯﺩﻫﻢﹺ ﻏﺎﺋـﺐ ﺩﺭ ﭼﻬـﺎﺭ‬

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‫‪۵۰‬‬ ‫ﺳﺎﻟﮕﯽ‪ ‬ﺩﺭ ﺣﺎﻝﹺ ﻏﻴﺒﺖ‪ ‬ﺟﺎﻧﺸﻴﻦ ﭘﺪ ﹺﺭ ﻣﺘﻮﻓﺎﻳﺶ ﺍﻣﺎﻡ ﺣﺴﻦ ﻋﺴﮑﺮﯼ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﻏﻴــﺎﺏ ﭘﻴــﺮ ﻃﺮﻳﻘ ـﺖ‪ ‬ﺑ ـﺎﻟﻎ ﻭ ﻋﺎﻗــﻞ‪ ،‬ﺍﻳــﻦ ﮐــﻮﺩﮎ ﻣــﯽﺗﻮﺍﻧــﺴﺖ ﺧﻮﺍﺳــﺘﮥ ﺍﻭﺯﻭﻥ‬ ‫ﺣﺴﻦ ﺭﺍ ﺑﺮﺁﻭﺭﺩﻩ ﺳﺎﺯﺩ؛ ﺑﻮﻳﮋﻩ ﮐﻪ ﺍﺯ ﺧﺎﻧﻮﺍﺩﮤ ﺧﻮﺩ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﻧﻴﺰ ﺑﻮﺩ‪ ،‬ﻭ ﺑﻪ ﺧﺎﻧﺪﺍﻥ‬ ‫ﺍﻭﺯﻭﻥ ﺣــﺴﻦ ﻳــﮏ ﻣﻌﻨﻮﻳــﺖ ﻭﺍﻻ ﻣــﯽﲞــﺸﻴﺪ‪ .‬ﺍﺯ ﺍﻳــﻦ ﮔﺬﺷــﺘﻪ ﺷــﻴﺦ ﺟﻨﻴــﺪ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ‬

‫ﻋ ﹶﻠـﻢ ﮐـﺮﺩﻥ ﺍﻳـﻦ ﭘﻴـﺮ ﺩﻭﺳـﺎﻟﻪ ﺍﺯ‬ ‫ﻣﺮﻳﺪﺍﻥ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺖ ﻭ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﻣﯽﺗﻮﺍﻧﺴﺖ ﮐـﻪ ﺑـﺎ ‪‬‬

‫ﻣﺮﻳﺪﺍﻥ ﺷﻴﺦ ﺟﻨﻴﺪ ﺩﺭﺟﻬﺖ ﻣﻘﺎﺻﺪ ﺳﻴﺎﺳﯽ ﻭ ﻧﻈﺎﻣﻴﺶ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﺪ‪.‬‬

‫ﺩﺭ ﺳ ــﺎﻝ ‪ ۸۴۶‬ﻣﻴ ــﺎﻥ ﺟﻬﺎﻧ ــﺸﺎﻩ ﻭ ﺍﻭﺯﻭﻥ ﺣ ــﺴﻦ ﺟﻨ ــﮓ ﺩﺭﮔﺮﻓ ــﺖ‪ .‬ﻣﺮﻳ ــﺪﺍﻥ ﺷ ــﻴﺦ‬

‫ﺣﻴﺪﺭ ﺑﻪﺧﺪﻣﺖ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺩﺭﺁﻣﺪﻧـﺪ ﻭ ﺩﺭ ﺟﻨﮕﻬـﺎﯼ ﺍﻭ ﺑـﺎ ﺟﻬﺎﻧـﺸﺎﻩ ﺷـﺮﮐﺖ ﳕﻮﺩﻧـﺪ‬ ‫ﺗــﺎ ﺍﻧﺘﻘــﺎﻡ ﺧــﻮﻥ ﺷﻴﺨــﺸﺎﻥ ﺭﺍ ﺍﺯ ﺟﻬﺎﻧــﺸﺎﻩ ﺑﮕﻴﺮﻧــﺪ‪ .‬ﺟﻬﺎﻧــﺸﺎﻩ ﺷﮑــﺴﺖ ﻳﺎﻓــﺖ ﻭ ﺑــﻪ ﻗﺘــﻞ‬

‫ﺭﺳ ــﻴﺪ ﻭ ﺑ ــﺎ ﮐ ــﺸﺘﻪ ﺷ ــﺪﻥ ﺍﻭ ﺳ ــﻠﻄﻨﺖ ﻗ ــﺮﻩ ﻗﻮﻳ ــﻮﻥﻟﻮﻫ ــﺎ ﺑ ــﻪ ﺳ ــﺮﺁﻣﺪ‪ .‬ﺍﺯ ﺁﻥ ﭘ ــﺲ ﻗﻠﻤ ــﺮﻭ‬ ‫ﺟﻬﺎﻧﺸﺎﻩ ﺑﻪﺗﺼﺮﻑ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺩﺭﺁﻣﺪ ﻭ ﺍﻭ ﺧﻮﺩ ﺭﺍ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻧﺎﻣﻴـﺪ‪ .‬ﺍﻭ ﺩﺭ ‪‬ـﺎﺭ ﺳـﺎﻝ‬ ‫ﺑﻌﺪ ﭘﺎﻳﺘﺨﺖ ﺭﺍ ﺍﺯ ﺁﻣ‪‬ﺪ ﺑﻪ ﺗﱪﻳﺰ ﻣﻨﺘﻘﻞ ﮐﺮﺩ‪ .‬ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﺧﺮﺍﺳﺎﻥ ﺩﺭ ﺩﺳﺖ ﺍﺑﻮﺳـﻌﻴﺪ‬

‫ ﺁﺧﺮﻳﻦ ﺳﻠﻄﺎﻥ ﺗﻴﻤﻮﺭﯼ ﺑـﻮﺩ ﮐـﻪ ﻫـﺮﺍﺕ ﺭﺍ ﭘﺎﻳﺘﺨـﺖ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺑـﻮﺩ‪ .‬ﺍﻭ ﻧﻴـﺰ ﺧـﻮﺩﺵ‬ ‫ﺭﺍ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻣﯽﻧﺎﻣﻴﺪ‪ .‬ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﺭﺍ ﺳﻠﻄﺎﻥ ﺍﺑﻮﺳﻌﻴﺪ ﻏﺎﺻﺐ ﺗﺎﺝ ﻭ ﲣﺖ ﺍﻳـﺮﺍﻥ‪ ،‬ﻭ‬ ‫ﺧﻮﺩﺵ ﺭﺍ ﻭﺍﺭﺙ ﺍﻣﻴﺮﺗﻴﻤﻮﺭ ﻣﯽﺩﺍﻧﺴﺖ‪ .‬ﺍﻭ ﺑﻪﻗﺼﺪ ﺍﺯ ﻣﻴـﺎﻥ ﺑﺮﺩﺍﺷـﱳ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺑـﻪ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻟﺸﮑﺮ ﮐﺸﻴﺪ؛ ﻭﻟﯽ ﺩﺭ ﺩﺷﺖ ﻣﻐﺎﻥ ﺷﮑﺴﺖ ﻳﺎﻓﺘﻪ ﺍﺳﻴﺮ ﻭ ﮐـﺸﺘﻪ ﺷـﺪ‪ .‬ﭘـﺲ ﺍﺯ‬

‫ﺁﻥ ﺳﻠﻄﺎﻥ ﺣـﺴﻴﻦ ﺑـﺎﯼﻗـﺮﺍ ﮐـﻪ ﺩﺭ ﺁﻥ ﻫﻨﮕـﺎﻡ ﺍﻣﻴـﺮ ﮔﺮﮔـﺎﻥ ﺑـﻮﺩ ﺑـﺎ ﺍﺳـﺘﻔﺎﺩﻩ ﺍﺯ ﺧـﻸﯼ ﮐـﻪ‬

‫ﻣــﺮﮒ ﺍﺑﻮﺳــﻌﻴﺪ ﺩﺭ ﺷــﺮﻕ ﺍﻳــﺮﺍﻥ ﺍﻳﺠــﺎﺩ ﮐــﺮﺩﻩ ﺑــﻮﺩ ﺑــﺮ ﺧﺮﺍﺳــﺎﻥ ﺩﺳــﺖ ﻳﺎﻓﺘــﻪ ﺩﺭ ﻫــﺮﺍﺕ‬ ‫ﻣﺴﺘﻘﺮ ﺷﺪ ﻭ ﺧﻮﺩ ﺭﺍ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻧﺎﻣﻴﺪ‪ .‬ﺍﻳﻦ ﻣﺮﺩ ﳔﺴﺘﻴﻦ ﺷﺎﻩ ﺷـﻴﻌﻪ ﺩﺭ ﺍﻳـﺮﺍﻥ‪ ‬ﻣﺮﮐـﺰﯼ ﻭ‬ ‫ﴰــﺎﻟﯽ ﻭ ﺷــﺮﻗﯽ ﺍﺳــﺖ‪ .‬ﺍﻭ ﺷــﻴﻌﮥ ﺯﻳــﺪﯼ ﺑــﻮﺩ ﮐــﻪ ﺍﺯ ﻧــﻮﻋﯽ ﻣــﺬﻫﺐﹺ ﻣﻌﺘﺰﻟــﮥ ﺗﻌــﺪﻳﻞﺷــﺪﻩ‬

‫ﭘﻴـﺮﻭﯼ ﻣـﯽﮐﺮﺩﻧــﺪ ﻭ ﺩﺭ ﻓـﺮﻭﻉ ﻣـﺬﻫﺐ ﺑــﻪ ﺳـﻨﻴﺎﻥ ﺁﻥ ﺭﻭﺯﮔـﺎﺭ ﻧﺰﺩﻳــﮏ ﺑﻮﺩﻧـﺪ )ﺯﻳﺪﻳــﻪ ﺩﺭ‬

‫ﻓﻘﻪ ﺍﺯ ﻣﺬﻫﺐ ﺣﻨﻔﯽ ﭘﻴﺮﻭﯼ ﻣﯽﮐﺮﺩﻧﺪ( ﻭ ﻣﺬﻫﺒﺸﺎﻥ ﺑـﺎ ﺗـﺸﻴ ﹺﻊ ﺍﻣـﺎﻣﯽ )ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﻴﻬـﺎ(‬ ‫ﮐــﻪ ﻋﻤــﺪﺗ‪‬ﺎ ﺩﺭ ﻋــﺮﺍﻕ ﻭ ﲞــﺸﯽ ﻫــﻢ ﺩﺭ ﻗــﻢ ﻭ ﮐﺎﺷــﺎﻥ ﺑﻮﺩﻧــﺪ ﺍﺧــﺘﻼﻑ ﺩﺍﺷــﺖ‪ .‬ﺷــﻴﻌﻴﺎﻥ‬

‫ﺯﻳــﺪﯼ ﺍﻣﺎﻣﺎﻧ ـﺸﺎﻥ ﺍﻭﻻﺩ ﺍﻣــﺎﻡ ﺣــﺴﻦ ﺑﻮﺩﻧــﺪ ﻭ ﺍﻣﺎﻣــﺎﻥ ﺷــﻴﻌﻴﺎﻥ ﺍﺛﻨﺎﻋــﺸﺮﯼ ﺟــﺰ ﻋﻠــﯽ ﻭ‬ ‫ﺣﺴﻦ ﻭ ﺣﺴﻴﻦ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺷﻴﻌﻴﺎﻥ ﺍﻣﺎﻣﯽ ﳘﮥ ﺍﻣﺎﻣﺎﻥ ﺷـﻴﻌﻴﺎﻥ ﺯﻳـﺪﯼ ﺍﺯ ﺍﻭﻻﺩ‬

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‫‪۵۱‬‬ ‫ﺍﻣﺎﻡ ﺣﺴﻦ ﺭﺍ ﺗﮑﻔﻴـﺮ ﻣـﯽﮐﺮﺩﻧـﺪ‪ .‬ﺩﺭ ﺍﺻـﻮﻝ ﮐـﺎﻓﯽ ﺍﺯ ﺯﺑـﺎﻥ ﺍﻣـﺎﻡ ﺻـﺎﺩﻕ ﻣـﯽﺧـﻮﺍﻧﻴﻢ ﮐـﻪ‬ ‫ﻫﺮﮐﺲ ﺍﻣﺎﻡ ﻧﺒﺎﺷﺪ ﻭ ﺑﻪﻧﺎﺣﻖ ﺍﺩﻋﺎﯼ ﺍﻣﺎﻣﺖ ﮐﻨﺪ ﮐﺎﻓﺮ ﺍﺳﺖ ﺣﺘـﯽ ﺍﮔـﺮ ﺍﺯ ﺍﻭﻻﺩ ﻋﻠـﯽ ﻭ‬

‫ﻓﺎﻃﻤﻪ ﺑﺎﺷﺪ‪ ١.‬ﺭﻭﯼ ﺍﻳﻦ ﺳﺨﻦ ﻣﺘﻮﺟﻪ‪ ‬ﺍﻣﺎﻣﺎﻥ ﺯﻳﺪﻳﻬﺎ )ﺍﻭﻻﺩ ﺍﻣﺎﻡ ﺣﺴﻦ( ﺍﺳﺖ‪.‬‬

‫ﭼــﻮﻥ ﺷــﻴﺦ ﺟﻌﻔــﺮ ﺻــﻔﻮﯼ )ﻋﻤــﻮﯼ ﺷــﻴﺦ ﺟﻨﻴــﺪ( ﻣــﻮﺭﺩ ﲪﺎﻳــﺖ ﺟﻬﺎﻧــﺸﺎﻩ ﺑــﻮﺩ‪،‬‬

‫ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﻭﻗﺘﯽ ﺩﺭ ﺗﱪﻳﺰ ﻣـﺴﺘﻘﺮ ﺷـﺪ ﺑـﻪ ﺷـﻴﺦ ﺟﻌﻔـﺮ ﺩﺳـﺘﻮﺭ ﺩﺍﺩ ﮐـﻪ ﺭﻳﺎﺳـﺖ ﺧﺎﻧﻘـﺎﻩ‬

‫ﺍﺭﺩﺑﻴــﻞ ﻭ ﺍﻣــﻼﮎ ﻣﻮﻗﻮﻓــﮥ ﺧﺎﻧﻘــﺎﻩ ﺭﺍ ﺑــﻪ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﲢﻮﻳــﻞ ﺩﺍﺩﻩ ﺍﺯ ﻣﻨــﺼﺐ ﺧــﻮﻳﺶ‬

‫ﮐﻨﺎﺭﻩ ﺑﮕﻴﺮﺩ‪ .‬ﺑـﺮﺍﯼ ﺍﺟـﺮﺍﯼ ﺍﻳـﻦ ﺩﺳـﺘﻮﺭ‪ ،‬ﺷـﻴﺦ ﺣﻴـﺪﺭ ﺭﺍ ﺗﻮﺳـﻂ ﻣﺮﻳـﺪﺍﻧﺶ ﺑـﻪ ﺍﺭﺩﺑﻴـﻞ‬ ‫ﻓﺮﺳــﺘﺎﺩﻩ ﺑﺮﻣــﺴﻨﺪ ﺭﻫــﱪﯼ ﺧﺎﻧﻘــﺎﻩ ﺷــﻴﺦ ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ ﺍﺭﺩﺑﻴﻠــﯽ ﻧــﺸﺎﻧﺪ‪ .‬ﺍﺯ ﺍﻳــﻦ ﺯﻣــﺎﻥ‬

‫ﺑــﻪﺑﻌ ــﺪ ﺍﺯ ﺷ ــﻴﺦ ﺟﻌﻔــﺮ ﻭ ﻓﺮﺯﻧ ــﺪﺍﻧﺶ ﻭ ﺩﻳﮕ ــﺮ ﺍﻓــﺮﺍﺩ ﺧﺎﻧ ــﺪﺍﻥ ﺻ ــﻔﻮﯼ ﺫﮐــﺮﯼ ﺑ ــﻪ ﻣﻴ ــﺎﻥ‬

‫ﻧﻴﺴﺖ‪ ،‬ﻭ ﻣﺎ ﳕﯽﺩﺍﻧﻴﻢ ﮐﻪ ﭼﻪ ﺑﺮ ﺳﺮﺷـﺎﻥ ﺁﻣـﺪﻩ ﺍﺳـﺖ‪ .‬ﺑـﻪﻧﻈـﺮ ﻣـﯽﺭﺳـﺪ ﮐـﻪ ﳘـﮥ ﺁ‪‬ـﺎ ﺍﺯ‬

‫ﺧ‪‬ﺮﺩ ﻭ ﺑﺰﺭﮒ ﻭ ﺯﻥ ﻭ ﻣﺮﺩ ﻭﮐﻮﺩﮎ ﺑﻪﺩﺳﺖ ﻣﺮﻳﺪﺍﻥ ﺷـﻴﺦ ﺣﻴـﺪﺭ ﻗﺘـﻞﹺﻋـﺎﻡ ﺷـﺪﻩ ﺑﺎﺷـﻨﺪ‪.‬‬

‫ﺯﻳﺮﺍ ﺍﮔﺮ ﻳﮑﯽ ﺍﺯ ﺍﻳﻦ ﺧﺎﻧﺪﺍﻥ ﺯﻧـﺪﻩ ﻣﺎﻧـﺪﻩ ﺑـﻮﺩ‪ ،‬ﻣـﯽﺑﺎﻳـﺴﺖ ﮐـﻪ ﺩﺭ ﺟـﺎﺋﯽ ﺍﺯ ﺍﻳـﺮﺍﻥ ﺳـﺮ‬ ‫ﺩﺭﻣﯽﺁﻭﺭﺩ ﻭ ﻧﺎﻣﯽ ﺍﺯ ﺍﻭ ﺑﻪ ﻣﻴﺎﻥ ﻣﯽﺁﻣﺪ‪.‬‬ ‫ﺟﺎﻟــﺐ ﺍﺳــﺖ ﺑ ـﺪﺍﻧﻴﻢ ﮐــﻪ ﺍﺯ ﺍﻳــﻦ ﭘــﺲ ﮐــﺴﯽ ﺍﺯ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑــﻪ ﺳــﻠﮏ ﻣﺮﻳــﺪﺍﻥ ﺷــﻴﺦ‬

‫ﺣﻴﺪﺭ ﺩﺭﻧﻴﺎﻣـﺪ‪ ،‬ﻭ ﻣﺮﻳـﺪﺍﻥ ﺍﻭ ﺭﺍ ﻣﻨﺤـﺼﺮ‪‬ﺍ ﺗﺎﺗﺎﺭﻫـﺎﻳﯽ ﺗـﺸﮑﻴﻞ ﺩﺍﺩﻧـﺪ ﮐـﻪ ﺍﺯ ﺍﻧـﺎﺗﻮﻟﯽ ﺑـﻪ‬ ‫ﳘﺮﺍﻩ ﺍﻭ ﻭﺍﺭﺩ ﺍﻳﺮﺍﻥ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻋﻤﻮﻣ‪‬ﺎ ﻧﻮﻋﯽ ﻣﺬﻫﺐ ﺍﺑﺎﺣﯽ ﻭ ﻭﻟـﯽﭘﺮﺳـﺖ ﺩﺍﺷـﺘﻨﺪ‬ ‫ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻪﮐﻠﯽ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺑﻮﺩ‪.‬‬

‫ﺷــﻴﺦ ﺣﻴــﺪﺭ ﺍﺯ ﮐــﻮﺩﮐﯽ ﺯﻳــﺮ ﺗﺮﺑﻴــﺖ ﺧﻠﻴﻔﮕــﺎﻥ ﺑﺮﺟــﺴﺘﮥ ﭘــﺪﺭﺵ ﮐــﻪ ﺧﻠﻴﻔــﻪﻫــﺎﯼ‬

‫ﺳﺎﺑﻖ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﺑﻮﺩﻧﺪ ﻗﺮﺍﺭ ﺩﺍﺷﺖ؛ ﻭ ﺁ‪‬ﺎ ﺑـﻪﺩﻭﺭ ﺍﺯ ﭼـﺸﻤﺎﻥ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ‪ ،‬ﺍﻭ ﺭﺍ‬ ‫ﺑﺎ ﻋﻘﺎﻳﺪ ﺍﻓﺮﺍﻃﯽ ﺧﻮﺩﺷﺎﻥ ﺗﻌﻠﻴﻢ ﻣﯽﺩﺍﺩﻧﺪ‪ .‬ﺁ‪‬ـﺎ ﻭﻗﺘـﯽ ﺩﺭ ﺍﺭﺩﺑﻴـﻞ ﺑـﺎ ﺍﻭ ﺟـﺎﮔﻴﺮ ﺷـﺪﻧﺪ‬

‫ﻭﯼﺭﺍ ﻣﺜــﻞ ﺧﻮﺩﺷــﺎﻥ ﻭ ﺑﻨــﺎ ﺑــﺮ ﺗﻌــﺎﻟﻴﻢ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﺯﻳــﺮ ﲤﺮﻳﻨــﻬﺎﯼ ﺳــﺨﺖ ﻧﻈــﺎﻣﯽ ﻭ‬

‫ﺟﻬــﺎﺩﯼ ﻗــﺮﺍﺭ ﺩﺍﺩﻧــﺪ‪ ،‬ﻭ ﺑــﺎ ﺍﻧــﻮﺍﻉ ﻓﻨــﻮﻥ ﺟﻨــﮓ ﻭ ﮔﺮﻳــﺰ ﮐــﻪ ﻻﺯﻣــﮥ ﺯﻧــﺪﮔﯽ ﻏﺎﺭﺗﮕﺮﺍﻧــﮥ‬ ‫ﺗﺎﺗﺎﺭﻫــﺎ ﺑــﻮﺩ ﺁﺷــﻨﺎ ﮐﺮﺩﻧــﺪ‪ .‬ﺍﻭﺯﻭﻥ ﺣــﺴﻦ ﺑــﻪ ﭘــﺎﺱ ﺧــﺪﻣﺎﺕ ﺧﻠﻴﻔــﻪﻫــﺎﯼ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﮐــﻪ‬ ‫‪ -1‬ﺍﺻﻮﻝ ﮐﺎﻓﯽﹴ‪ ،‬ﺑﺎﺏ ‪ ۱۴۱‬ﺍﺣﺎﺩﻳﺚ ‪.۴ -۱‬‬

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‫‪۵۲‬‬ ‫ﺑﺎﻋ ــﺚ ﭘﻴ ــﺮﻭﺯﻳﺶ ﺑ ــﺮ ﺟﻬﺎﻧ ــﺸﺎﻩ ﺷ ــﺪﻩ ﺑﻮﺩﻧ ــﺪ ﭼﻨ ــﺪﺍﻥ ﺑ ــﻪﺁ‪ ‬ــﺎ ﺁﺯﺍﺩﯼ ﻋﻤ ــﻞ ﺩﺍﺩ ﮐ ــﻪ ﺩﺭ‬ ‫ﺍﺭﺩﺑﻴ ــﻞ ﮐﺎﺭﮔ ــﺎﻩ ﺍﺳ ــﻠﺤﻪﺳ ــﺎﺯﯼ ﺧ ــﺎﺹ ﺧﻮﺩﺷ ــﺎﻥ ﺭﺍ ﺩﺍﺋ ــﺮ ﮐﺮﺩﻧ ــﺪ ﻭ ﺧﺎﻧﻘ ــﺎﻩ ﺍﺭﺩﺑﻴ ــﻞ ﺭﺍ‬ ‫ﺑﻪﻧﻮﻋﯽ ﺣﮑﻮﻣﺖ ﺩﺭ ﺣﮑﻮﻣﺖ ﻣﺒﺪﻝ ﺳﺎﺧﺘﻨﺪ‪.‬‬

‫ﺍﺯ ﺯﻣــﺎﻧﯽ ﮐــﻪ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﻭﺍﺭﺩ ﺍﺭﺩﺑﻴــﻞ ﺷــﺪ ﺗــﺎ ﺳــﺎﻝ ‪۸۵۶‬ﺥ ﮐــﻪ ﺍﻭﺯﻭﻥ ﺣــﺴﻦ ﺩﺭ‬

‫ﮔﺬﺷـﺖ ‪ ۹‬ﺳـﺎﻝ ﻭﻗـﺖ ﻣﺒﺘﻨـﯽ ﺑـﺮ ﺍﺳـﺘﻘﻼﻝ ﻋﻤـﻞ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﺧﻠﻴﻔﮕـﺎﻥ ﺗﺎﺗـﺎﺭ ﺷـﻴﺦ ﺣﻴـﺪﺭ‬ ‫ﺑﻮﺩ ﺗﺎ ﺩﺭ ﺍﺭﺩﺑﻴﻞ ﺑﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﻧﻮﻋﯽ ﺩﺳﺘﮕﺎﻩ ﺳـﻠﻄﻨﺘﯽ ﺑـﻪﻣﻘﻴـﺎﺱ ﮐﻮﭼـﮏ ﺗـﺸﮑﻴﻞ‬

‫ﺑﺪﻫﻨـ ــﺪ‪ .‬ﺧﺎﻧﻘـ ــﺎﻩ ﺍﺭﺩﺑﻴـ ــﻞ ﻣﺎﻟـ ــﮏ ﺣـ ــﺪﻭﺩ ‪ ۲۰‬ﺭﻭﺳـ ــﺘﺎﯼ ﻣﻮﻗﻮﻓـ ــﻪ ﺑـ ــﻮﺩ ﮐـ ــﻪ ﻣﻐـ ــﻮﻻﻥ ﺩﺭ‬

‫ﺍﺧﺘﻴﺎﺭﺵ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﲞﺶ ﻋﻈﻴﻤـﯽ ﺍﺯ ﲦـﺮﮤ ﮐـﺎﺭ ﻭ ﺗـﻼﺵ ﺭﻭﺳـﺘﺎﺋﻴﺎﻥ ﺑـﯽﭼـﺎﺭﮤ‬

‫ﺍﻳﺮﺍﻧﯽ ﺑﻪﺧﺎﻧﻘﺎﻩ ﻣﯽﺭﺳﻴﺪ‪ .‬ﺩﺭﺁﻣﺪ ﺳﺮﺷﺎﺭ ﺍﻳﻦ ﺭﻭﺳـﺘﺎﻫﺎ ﻫﺰﻳﻨـﻪﻫـﺎﯼ ﻻﺯﻡ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ‬

‫ﺁ‪‬ــﺎ ﻗــﺮﺍﺭ ﻣــﯽﺩﺍﺩ ﺗــﺎ ﺩﺭ ﺭﺍﻩ ‪‬ﻴــﮥ ﺳــﺎﺯ ﻭ ﺑــﺮﮒ ﺟﻨﮕــﯽ ﻣــﻮﺭﺩ ﺍﺳــﺘﻔﺎﺩﻩ ﻗــﺮﺍﺭ ﺩﻫﻨــﺪ ﻭ ﺩﺭ‬ ‫ﺍﺭﺩﺑﻴﻞ ﺑﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﮐﺎﺭﮔﺎﻩ ﺍﺳﻠﺤﻪﺳﺎﺯﯼ ﺩﺍﺋﺮ ﮐﻨﻨﺪ ﻭ ﺍﻧﺒﺎﺭﻫﺎﻳﺸﺎﻥ ﺑﺎ ﺍﻧﻮﺍﻉ ﺍﺳـﻠﺤﮥ‬

‫ﺭﻭﺯ ﺍﻧﺒﺎﺷـﺘﻪ ﮐﻨﻨـﺪ ﺗـﺎ ﺩﺭ ﻟﺸﮑﺮﮐـﺸﻴﻬﺎﯼ ﺟﻬﺎﺩﮔﺮﺍﻧــﻪ ﺑـﻪ ﺳـﺮﺯﻣﻴﻨﻬﺎﺋﯽ ﻣﺜـﻞ ﮔﺮﺟــﺴﺘﺎﻥ ﻭ‬ ‫ﭼﺮﮐــﺴﺎﻥ ﻭ ﻧﺎﺣﻴــﮥ ﻗﻔﻘــﺎﺯ ﺑﺘﻮﺍﻧﻨــﺪ ﴰــﺎﺭ ﻫﺮﭼــﻪ ﺑﻴــﺸﺘﺮﯼ ﺍﺯ ﻣﺮﻳــﺪﺍﻥ ﺭﺍ ﳘــﺮﺍﻩ ﺧﻮﺩﺷــﺎﻥ‬ ‫ﺑﱪﻧﺪ ﻭ ﻏﻨﺎﻳﻢ ﻭ ﺳﺒﺎﻳﺎﯼ ﺑﺴﻴﺎﺭ ﮐﺴﺐ ﮐﻨﻨﺪ‪.‬‬

‫‪١‬‬

‫ﭼﻮﻧﮑ ــﻪ ﺧﻠﻴﻔﮕ ــﺎﻥ ﺷ ــﻴﺦ ﺣﻴ ــﺪﺭ ﻭ ﺑ ــﻪﺗﺒ ــﻊ ﺁ‪ ‬ــﺎ ﺷ ــﺨﺺ ﺍﻭ ﺍﺯ ﺷ ــﻴﻮﮤ ﺗﻘﻴ ــﮥ ﺑ ــﺴﻴﺎﺭ‬

‫ﻣﻨ ــﻀﺒﻄﯽ ﭘﻴ ــﺮﻭﯼ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ ﻭ ﺑﺎﻭﺭﻫﺎﻳ ــﺸﺎﻥ ﺭﺍ ﺍﺯ ﻏﻴﺮﺧﻮﺩﻳﻬ ــﺎ ﳐﻔ ــﯽ ﻣ ــﯽﺩﺍﺷ ــﺘﻨﺪ‪،‬‬

‫ﺍﻭﺯﻭﻥ ﺣــﺴﻦ ﻧﻴــﺰ ﺍﻃﻼﻋــﯽ ﺍﺯ ﻋﻘﺎﺋــﺪ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﻧﺪﺍﺷــﺖ‪ ،‬ﻭ ﺍﻭ ﺭﺍ ﺑــﺮ ﻋﻘﻴــﺪﮤ ﻧﻴﺎﮐــﺎﻧﺶ‬

‫ﻣﯽﭘﻨﺪﺍﺷﺖ‪ .‬ﻭﻗﺘﯽ ﺷـﻴﺦ ﺣﻴـﺪﺭ ﺑـﻪ ﺳـﻦ ﻧﻮﺟـﻮﺍﻧﯽ ﺭﺳـﻴﺪ‪ ،‬ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺩﺧﺘـﺮ ﺧـﻮﻳﺶ‬

‫ ﻣﺎﺭﺗــﺎ ﮐــﻪ ﺍﺯ ﮐﺎﺗﺮﻳﻨــﺎﯼ ﻣــﺴﻴﺤﯽﻣــﺬﻫﺐ ﺗﺮﺍﭘﻴﺰﻭﻧﺘــﯽ ﺑــﻮﺩ ﺭﺍ ﺑــﻪﺯﻧــﯽ ﺑــﻪﺍﻭ ﺩﺍﺩﻩ ﺍﻭ ﺭﺍ‬

‫ﺩﺍﻣﺎﺩ ﺧﻮﻳﺶ ﮐﺮﺩ‪ .‬ﻃﺒﻴﻌﯽ ﺑﻮﺩ ﮐﻪ ﺍﻳﻦ ﻭﺻﻠﺖ ﻣﯽﺗﻮﺍﻧﺴﺖ ﻭﺿﻊ ﺳﻴﺎﺳـﯽ ﺷـﻴﺦ ﺣﻴـﺪﺭ‬

‫‪ .1‬ﻏﻨﺎﻳﻢ‪ :‬ﺍﻣﻮﺍﻟﯽ ﮐﻪ ﺟﻬﺎﺩﮔﺮﺍﻥ ﺍﺯ ﮐﺎﻓﺮﺍﻥ ﺗﺎﺭﺍﺝ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺳﺒﺎﻳﺎ‪ :‬ﺩﺧﺘﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻧﯽ ﮐﻪ‬ ‫ﺟﻬﺎﺩﮔﺮﺍﻥ ﺍﺯ ﺧﺎﻧﻪﻫﺎﯼ ﻣﻐﻠﻮﺑﻴﻦ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﻣﯽﺑﺮﺩﻧﺪ ﺗﺎ ﻣﻮﺭﺩ ﮐﺎﳎﻮﻳﯽ ﻗﺮﺍﺭ ﺩﻫﻨﺪ ﻳﺎ‬ ‫ﮑﺮ‪‬ﻡﹺ ﻣﺎ‬ ‫ﺩﺭ ﺑﺎﺯﺍﺭﻫﺎ ﺑﻪﻓﺮﻭﺵ ﺑﺮﺳﺎﻧﻨﺪ‪ .‬ﺍﺣﮑﺎﻡ ﻏﻨﺎﻳﻢ ﻭ ﺳﺒﺎﻳﺎ ﺭﺍ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﺳﻨﺖ ﭘﻴﺎﻣﱪ ﻣ‪ ‬ﹶ‬ ‫ﻣﻘﺮﺭ ﮐﺮﺩﻩ ﺑﻮﺩ‪.‬‬

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‫‪۵۳‬‬ ‫ﺭﺍ ﺑﻪﻋﻨﻮﺍﻥ ﺧﻮﺍﻫﺮﺯﺍﺩﻩ ﻭ ﺩﺍﻣﺎﺩ ﺷﺎﻩ ﺑـﺴﻴﺎﺭ ﻣـﺴﺘﺤﮑﻤﺘﺮ ﺳـﺎﺯﺩ ﻭ ﺩﺳـﺖ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﺟـﺮﺍﯼ‬ ‫ﺑﺮﻧﺎﻣﻪﻫﺎ ﺑﺮﺍﯼ ﺩﺳﺘﻴﺎﺑﯽ ﺑﻪﻣﻘﺎﺻﺪ ﭘﻨﻬﺎﻧﯽ ﻭ ﺩﺭﺍﺯﻣـﺪﺗﯽ ﮐـﻪ ﺳﺮﭘﺮﺳـﺘﺎﻥ ﺗﺎﺗـﺎﺭﺵ ﺩﺭ ﺩﺭ‬ ‫ﺳــﺮ ﺩﺍﺷــﺘﻨﺪ ﺑــﻴﺶ ﺍﺯﭘــﻴﺶ ﺑــﺎﺯ ﺑﮕــﺬﺍﺭﺩ‪ .‬ﻓــﻀﻞ ﺍﷲ ﺭﻭﺯ‪‬ــﺎﻥ ﺧ‪‬ﻨﺠــﯽ ﮐــﻪ ﻣﻌﺎﺻــﺮ ﺍﻳــﻦ‬

‫ﺭﺧﺪﺍﺩﻫﺎ ﻭ ﺩﺭ ﺗﱪﻳﺰ ﺑﻮﺩﻩ ﺩﺭﺑﺎﺭﮤ ﻓﻌﺎﻟﻴﺘﻬﺎﯼ ﺷﻴﺦ ﺣﻴﺪﺭ ﺩﺭ ﺍﺭﺩﺑﻴﻞ ﭼﻨﻴﻦ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬

‫ﺍﮐﺜ ــﺮ ﺍﻭﻗ ــﺎﺗﺶ ﺩﺭ ‪‬ﻴـ ـﮥ ﻣﻘ ــﺪﻣﺎﺕ ﻟﺸﮑﺮﮐ ــﺸﯽ ﺍﺯ ﻧﻴ ــﺰﻩ ﺳ ــﺎﺧﱳ ﻭ ﺗﻴ ــﻎ ﭘ ــﺮﺩﺍﺧﱳ‬ ‫ﺏ ﻳﮕﺎﻧ ــﮥ‬ ‫ﻣــﺼﺮﻭﻑ ﺑــﻮﺩ… ﺩﺭ ﺳــﺎﺧﱳ ﺍﺳــﺒﺎﺏ ﺣــﺮﺏ ﻭ ‪‬ﻴــﮥ ﺁﻻﺕ ﻃﻌــﻦ ﻭ ﺿــﺮ ‪‬‬ ‫ﺯﻣــﺎﻥ ﺑــﻮﺩ‪ .‬ﺷــﻨﻴﺪﻩﺍﻡ ﮐــﻪ ﭼﻨــﺪﻫﺰﺍﺭ ﺳــﺮﻧﻴﺰﻩ ﻭ ﺟﻮﺷــﻦ ﻭ ﴰــﺸﻴﺮ ﻭ ﺳــﭙﺮ ﻣﻬﻴــﺎ ﮐــﺮﺩ‬ ‫ﯼ ﺻــﺎﻧﻌﺎﻥ ﳏﺘــﺎﺝ ﮔــﺮﺩﺩ؛ ﭼــﻪ ﺑــﻪﻧﻔــﺲ ﺧــﻮﻳﺶ ﲤــﺎﻡ ﺁﻥﺭﺍ‬ ‫ﺑــﯽﺁﻧﮑــﻪ ﺑــﻪﺩﺳــﺘﻴﺎﺭ ﹺ‬ ‫‪١‬‬ ‫ﱳ ﺁ‪‬ﺎ ﺗﻌﻠﻴﻢ ﻓﺮﻣﻮﺩﯼ‪.‬‬ ‫ﻦ ﺍﺭﺷﺎﺩ ﺩﺭ ﺳﺎﺧ ﹺ‬ ‫ﺗﮑﻔﻞ ﳕﻮﺩﯼ ﻭ ﻣﺮﻳﺪﺍﻥ ﺭﺍ ﺑﻪ ﺣ‪‬ﺴ ﹺ‬

‫ﺗﺸﮑﻴﻞ ﺳﭙﺎﻩ ﻗﺰﻟﺒﺎﺵ ﺗﻮﺳﻂ ﺷﻴﺦ ﺣﻴﺪﺭ‬ ‫ﺍﻭﺯﻭﻥ ﺣ ـ ــﺴﻦ ﺩﺭ ﺯﻣ ـ ــﺴﺘﺎﻥ ﺳ ـ ــﺎﻝ ‪ ۸۵۶‬ﺩﺭﮔﺬﺷ ـ ــﺖ ﻭ ﺑﺮﺳ ـ ــﺮ ﺟﺎﻧ ـ ــﺸﻴﻨﯽ ﺍﻭ ﻣﻴ ـ ــﺎﻥ‬

‫ﭘﺴﺮﺍﻧﺶ ﺧﻠﻴﻞ ﻭ ﻣﻘﺼﻮﺩ ﻭ ﻳﻌﻘﻮﺏ ﻧﺰﺍﻉ ﺍﻓﺘﺎﺩ‪ .‬ﺍﺑﺘﺪﺍ ﺧﻠﻴﻞ ﮐﻪ ﺣﺎﮐﻢ ﭘﺎﺭﺱ ﺑـﻮﺩ ﺧـﻮﺩ‬

‫ﺭﺍ ﺷﺎﻩ ﺧﻮﺍﻧﺪﻩ ﺍﺯ ﺷﻴﺮﺍﺯ ﻟـﺸﮑﺮ ﺑـﻪﺗﱪﻳـﺰ ﺑـﺮﺩ ﻭ ﺗﱪﻳـﺰ ﺭﺍ ﮔﺮﻓـﺖ‪ ،‬ﻣﻘـﺼﻮﺩ ﺭﺍ ﮐـﻪ ﻣـﺎﺩﺭﺵ‬ ‫ﮐﺎﺗﺮﻳﻨﺎ ﺑﻮﺩ ﺩﺳﺘﮕﻴﺮ ﻭ ﺧﻔﻪ ﮐﺮﺩ‪ ،‬ﻭ ﻳﻌﻘﻮﺏ ﺭﺍ ﺑﻪﺧـﻮﺩ ﻧﺰﺩﻳـﮏ ﺳـﺎﺧﺘﻪ ﺣﺎﮐﻤﻴـﺖ ﺩﻳـﺎﺭ‬

‫ﺑﮑﺮ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩ‪ .‬ﺷﺶﻣﺎﻩ ﺑﻌـﺪ ﻳﻌﻘـﻮﺏ ﺑـﺮ ﺍﻭ ﺷـﻮﺭﻳﺪﻩ ﺑـﻪ ﺗﱪﻳـﺰ ﻟـﺸﮑﺮ ﮐـﺸﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ‬

‫ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺖ ﻭ ﺧﻮﺩ ﺩﺭ ﺗﱪﻳﺰ ﺑﻪ ﺳﻠﻄﻨﺖ ﻧﺸﺴﺖ‪.‬‬

‫ﺳـ ــﻠﻄﺎﻥ ﻳﻌﻘـ ــﻮﺏ ﭘﺎﺷـ ــﺎﻫﯽ ﲢـ ــﺼﻴﻠﮑﺮﺩﻩ ﻭ ﺍﻳﺮﺍﻧـ ــﯽﺷـ ــﺪﻩ ﻭ ﭘﺎﺭﺳـ ــﯽﺯﺑـ ــﺎﻥﺷـ ــﺪﻩ ﻭ‬

‫ﺍﺩﺏﺩﻭﺳ ــﺖ ﺑ ــﻮﺩ‪ ،‬ﻭ ﺑ ــﻪ ﺗ ــﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨ ــﮓ ﺍﻳ ــﺮﺍﻥ ﻋﻼﻗ ــﮥ ﺑ ــﺴﻴﺎﺭ ﺩﺍﺷ ــﺖ‪ ٢.‬ﺍﻭ ﺍﺩﻳﺒ ــﺎﻥ ﻭ‬ ‫ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ ﺩﺍﻧﺸﻮﺭﺍﻥ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﺭ ﺗﱪﻳﺰ ﮔﺮﺩ ﺁﻭﺭﺩ ﻭ ﺯﻳـﺮ ﭼﺘـﺮ ﲪﺎﻳـﺖ ﮔﺮﻓـﺖ‪ .‬ﻣﺆﻟـﻒ‬

‫ﻣ‪‬ﺠﻤ‪‬ﻊ ﺍﻟﻔﹸﺼ‪‬ﺤﺎﺀ ﺩﺭﺑﺎﺭﮤ ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬ ‫ﺍﻭ ﺳﻠﻄﺎﻧﯽ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﺑﺎ ﮐﻤﺎﻝ ﺑﻮﺩﻩ‪ .‬ﺍﺯ ﺍﻭ ﺍﺳﺖ‪:‬‬ ‫ﺕ ﮐ ــﻢ ﻣﯽﺑﻴﻨﻢ ﺩﺭ ﻫﺮ ﻓ ــﺮﺣﺶ ﻫ ــﺰﺍﺭ ﻏﻢ ﻣﯽﺑﻴﻨﻢ‬ ‫ﺩﻧﻴ ــﺎ ﮐ ــﻪ ﺩﺭ ﺁﻥ ﺛﺒـ ـ ــﺎ ‪‬‬ ‫‪ 1‬ﻣﻨﻮﭼﻬﺮ ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ،۱۴۷ ،‬ﺑﻪﻧﻘﻞ ﺍﺯ ﻋﺎﱂﺁﺭﺍﯼ ﺍﻣﻴﻨﯽ‪.‬‬ ‫‪ 2‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۶۲۷ ،‬‬

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‫‪۵۴‬‬ ‫ﭼﻮﻥ ﮐﻬﻨﻪﺭﺑﺎﻃﻴﺴﺖ ﮐﻪ ﺍﺯﻫﺮﻃﺮﻓﺶ‬

‫ﺭﺍﻫﯽ ﺑـ ــﻪ ﺑﻴ ــﺎﺑ ــﺎﻥ ﻋـ ــﺪﻡ ﻣﯽﺑﻴﻨﻢ‬

‫ﻣﻮﻻﻧﺎ ﺟﺎﻣﯽ )ﻋﺎﺭﻑ ﻧﺎﻣﺪﺍ ﹺﺭ ﺗﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ( ﺑـﺎ ﺳـﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ ﺗﻌﻠﻘـﺎﺕ ﺩﻭﺳـﺘﺎﻧﻪ‬

‫ﺩﺍﺷﺖ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺩﺭﮔﺬﺷﺖ ﺍﻭ ﺩﺭ ﻣﺮﺛﻴﻪﺋﯽ ﭼﻨﻴﻦ ﺳﺮﻭﺩ‪:‬‬

‫ﻕ ﻳﻌﻘﻮﺏ ﺗﭙــﻴﺪ ﻳﻌﻘﻮﺏ ﺑﺮﻓﺖ ﻭ ﺭﻭﯼ ﻳﻌﻘﻮﺏ ﻧﺪﻳﺪ‬ ‫ﻝ ﻣﻦ ﺯ ﺷــﻮ ﹺ‬ ‫ﻋﻤﺮﯼ ﺩ ﹺ‬ ‫ﺭﳒﯽ ﮐﻪ ﺑﻪﻣﻦ ﺍﺯ ﻏ ﹺﻢ ﻳﻌﻘﻮﺏ ﺭﺳﻴﺪ ﻫﺮﮔﺰ ﻳﻌﻘﻮﺏ ﺍﺯ ﻏ ﹺﻢ ﻳﻮﺳﻒ ﻧﮑﺸﻴﺪ‬ ‫ﺳ ــﻠﻄﺎﻥ ﻳﻌﻘ ــﻮﺏ ﺑ ــﻪ ﺗ ــﺮﻭﻳﺞ ﺩﻳ ــﻦ ﺍﺳ ــﻼﻡ ﻭ ﻓﺮﻫﻨ ــﮓ ﺍﻳﺮﺍﻧ ــﯽ ﻋﻼﻗ ــﮥ ﺑ ــﺴﻴﺎﺭ ﻧ ــﺸﺎﻥ‬ ‫ﻣــﯽﺩﺍﺩ‪ .‬ﺍﻭ ﻣــﺪﺍﺭﺱ ﻣﺘﻌــﺪﺩﯼ ﺭﺍ ﺩﺭ ﻧﻘــﺎﻁ ﳐﺘﻠــﻒ ﮐــﺸﻮﺭ ﺗﺄﺳــﻴﺲ ﮐــﺮﺩ؛ ﻭ ﺍﻗــﺪﺍﻣﺎﺕ‬

‫ﻋﻤﺮﺍﻧ ــﯽ ﮔﻮﻧ ــﺎﮔﻮﻧﯽ ﺍﳒ ــﺎﻡ ﺩﺍﺩ‪ .‬ﺩﺭ ﺍﺟ ــﺮﺍﯼ ﺍﺣﮑ ــﺎﻡﹺ ﺩﻳﻨـ ـﯽ‪ ‬ﺑ ــﺴﻴﺎﺭ ﺳ ــﺨﺖﮔﻴ ــﺮ ﺑ ــﻮﺩ ﻭ‬ ‫ﻧﻮﺷﻴﺪﻥ ﺷﺮﺍﺏ ﺩﺭ ﺳﺮﺍﺳﺮ ﮐﺸﻮﺭ ﺑـﺮﺍﯼ ﻣـﺴﻠﻤﻴﻦ ﳑﻨـﻮﻉ ﮐـﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺗﱪﻳـﺰ ﺍﻋـﻼﻥ ﳕـﻮﺩ‬

‫ﮐﻪ ﻫﺮ ﻣﺴﻠﻤﺎﻧﯽ ﮐﻪ ﺷﺮﺍﺏ ﺑﻨﻮﺷﺪ ﺳﺮﺏ ﻣﺬﺍﺏ ﺩﺭ ﮔﻠﻮﻳﺶ ﺭﻳﺨﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬

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‫ﺍﻭ ﳘﭽﻨﻴﻦ ﭘﺎﺩﺷﺎﻫﯽ ﺻﻠﺢﺩﻭﺳـﺖ ﺑـﻮﺩ؛ ﻭ ﺑـﺮﺁﻥ ﺷـﺪ ﮐـﻪ ﺑـﺎ ﺑﺮﻗـﺮﺍﺭ ﮐـﺮﺩﻥ ﺭﻭﺍﺑـﻂ‬

‫ﻣﺴﺎﳌﺖﺁﻣﻴﺰ ﺑﺎ ﳘﺴﺎﻳﮕﺎﻥ ﻏﺮﺑﯽ ﻳﻌﻨﯽ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﻭ ﺩﻭﻟﺖ ﳑﻠـﻮﮐﯽ‬

‫ﺩﺭ ﺷﺎﻡ ﺭﺍﻫﻬﺎﯼ ﲡﺎﺭﺕ ﺑﻴﻦﺍﳌﻠﻠـﯽ ﺍﻳـﺮﺍﻥ ﺑـﺎ ﻏـﺮﺏ ﺭﺍ ﺑـﺎﺯ ﻧﮕـﺎﻩ ﺩﺍﺭﺩ ﻭ ﺑـﻪ ﺑﺎﺯﺭﮔـﺎﻧﯽ‬ ‫ﮐﺸﻮﺭ ﺭﻭﻧﻖ ﲞﺸﺪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺩﺭ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺑﺎﻳﺰﻳﺪ ﺩﻭﻡ ﭘﺴﺮ ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﻓﺎﺗﺢ‬

‫ﺳﻠﻄﻨﺖ ﻣـﯽﮐـﺮﺩ‪ .‬ﺑﺎﻳﺰﻳـﺪ ﺩﻭﻡ ﺑـﺮﺧﻼﻑ ﭘـﺪﺭﺵ ﺻـﻠﺢﺟـﻮ ﺑـﻮﺩ ﻭ ﺍﻧﺪﻳـﺸﮥ ﮐﺸﻮﺭﮔـﺸﺎﻳﯽ‬ ‫ﻧﺪﺍﺷــﺖ‪ .‬ﺩﺭﺍﺛــﺮ ﺳﻴﺎﺳــﺖ ﻣــﺴﺎﳌﺘﺠﻮﻳﺎﻧﮥ ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ‪ ،‬ﺑﺎﺯﺭﮔــﺎﻧﯽ ﺧــﺎﺭﺟﯽ ﺍﻳــﺮﺍﻥ‬

‫ﺷﮑﻮﻓﺎ ﺷﺪ‪ ،‬ﻭ ﺑﻨـﺪﺭﮔﺎﻫﻬﺎﯼ ﮐﺮﺍﻧـﻪﻫـﺎﯼ ﴰـﺎﻟﯽ ﺩﺭﻳـﺎﯼ ﭘـﺎﺭﺱ ﺍﺯﲨﻠـﻪ ﻫﺮﻣـﻮﺯ ﻭ ﺑـﺼﺮﻩ‬ ‫ﺑــﻪﺻ ــﻮﺭﺕ ﺑﺰﺭﮔﺘــﺮﻳﻦ ﺑﻨ ــﺎﺩﺭ ﺑﺎﺯﺭﮔــﺎﻧﯽ ﺧﺎﻭﺭﻣﻴﺎﻧ ــﻪ ﺩﺭﺁﻣــﺪ‪ .‬ﺭﺍﻫﻬ ــﺎﯼ ﺯﻣﻴﻨــﯽ ﲡ ــﺎﺭﺕ‬

‫ﺧﺎﺭﺟﯽ ﺍﻳﺮﺍﻥ ﮐﻪ ﺍﺯ ﺯﺭﻧﮓ ﻭ ﺑﻠﺦ ﻭ ﻫﺮﺍﺕ ﺑـﻪ ﺭﯼ ﻭ ﺍﺳـﭙﻬﺎﻥ ﻣـﯽﺭﺳـﻴﺪ‪ ،‬ﺍﺯ ﻳـﮏﺳـﻮ ﺑـﻪ‬ ‫ﺗﱪﻳﺰ ﻭ ﺍﺯ ﺁﳒﺎ ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﺍﻧﺎﺗﻮﻟﯽ ﻭ ﺍﺭﻭﭘﺎ ﻭﺻﻞ ﻣﯽﺷﺪ‪ ،‬ﻭ ﺍﺯ ﺳﻮﯼ ﺩﻳﮕـﺮ ﺑـﻪ ﺑﻐـﺪﺍﺩ ﻭ‬

‫ﻣﻮﺻﻞ ﻭ ﺍﺯ ﺁﳒﺎ ﺑﻪ ﺷﺎﻡ ﻭ ﻣـﺼﺮ ﻣـﯽﺭﺳـﻴﺪ‪ .‬ﮐﺎﺭﻭﺍ‪‬ـﺎﯼ ﺍﻳﺮﺍﻧـﯽ ﮐﺎﻻﻫـﺎﯼ ﻫﻨـﺪ ﻭ ﭼـﻴﻦ ﻭ‬ ‫ﻣــﺎﻭﺭﺍﺀ ﺍﻟﻨــﻬﺮ ﺭﺍ ﺑــﻪ ﺩﺭﻭﻥ ﺍﻳــﺮﺍﻥ ﺁﻭﺭﺩﻩ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ ﻭ ﺷــﺎﻡ ﻭ ﻣــﺼﺮ ﺍﻧﺘﻘــﺎﻝ ﻣــﯽﺩﺍﺩﻧــﺪ‪ ،‬ﻭ‬ ‫ﮐﺎﻻﻫﺎﯼ ﺁﻥ ﺳﺮﺯﻣﻴﻨﻬﺎ ﺭﺍ ﺑﻪ ﻫﻨﺪ ﻭ ﭼﻴﻦ ﻣﯽﺑﺮﺩﻧﺪ‪ .‬ﮐﺸﺘﻴﻬﺎﯼ ﺍﻳﺮﺍﻥ ﮐﻪ ﺍﺯ ﺑﻨﺎﺩﺭ ﺑـﺼﺮﻩ‬

‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ،۲۱۵ ،‬ﺑﻪﻧﻘﻞ ﺍﺯ ﻋﺎﱂﺁﺭﺍﯼ ﺍﻣﻴﻨﯽ‪.‬‬

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‫‪۵۵‬‬ ‫ﻭ ﻫﺮﻣﻮﺯ ﺣﺮﮐﺖ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ،‬ﮐﺎﻻﻫـﺎﯼ ﺷـﺮﻕ ﺁﻓﺮﻳﻘـﺎ ﻭ ﺟﻨـﻮﺏ ﻫﻨـﺪ ﺭﺍ ﺑـﻪ ﺑﻨـﺪﺭﮔﺎﻫﻬﺎﯼ‬ ‫ﻼ ﮐﺎﻻﻫــﺎﺋﯽ ﮐــﻪ ﺗﻮﺳــﻂ ﮐــﺎﺭﻭﺍﻥﺩﺍﺭﺍﻥ ﺍﻳﺮﺍﻧــﯽ ﺑــﻪ ﺍﻳــﻦ‬ ‫ﺍﻳــﺮﺍﻥ ﲪــﻞ ﻣــﯽﮐﺮﺩﻧــﺪ‪ ،‬ﻭ ﻣﺘﻘــﺎﺑ ﹰ‬ ‫ﺑﻨﺪﺭﮔﺎﻫﻬﺎ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﺑﻪ ﻫﻨﺪ ﻭ ﺷﺮﻕ ﺁﻓﺮﻳﻘﺎ ﺑﺎﺯ ﻣﯽﮔﺮﺩﺍﻧﺪﻧﺪ‪ .‬ﺭﻭﻧﻖ ﲡﺎﺭﺕ ﺑـﻪ ﺭﺷـﺪ‬

‫ﺻﻨﺎﻳﻊ ﺩﺍﺧﻠﯽ ﮐﺸﻮﺭ ﻧﻴﺰ ﮐﻤﮏ ﮐﺮﺩ‪ ،‬ﻭ ﺍﻳﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺑﺎﻳﻨﺪﺭ ﺑﻪﺳـﻮﯼ‬

‫ﺭﺍﻩ ﺗﺮﻗﯽ ﻭ ﺷﮑﻮﻓﺎﻳﯽ ﺑﺮﮔﺸﺖ‪ .‬ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺩﺭ ﺷﻬﺮﻫﺎﯼ ﺍﻳﺮﺍﻥ ﻧﻴـﺰ ﺩﺳـﺖ ﺑـﻪ ﻳـﮏ‬ ‫ﺳﻠﺴﻠﻪ ﺍﻗﺪﺍﻣﺎﺕ ﻋﻤﺮﺍﻧﯽ ﺯﺩ‪ .‬ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺳﺎﺧﺘﻪﻫﺎﯼ ﺍﻭ ﺩﺭ ﺍﺳﭙﻬﺎﻥ ﮐـﻪ ﭘـﺎﻳﺘﺨﺘﺶ ﺑـﻮﺩ‬

‫ﺗﺎ ﺍﻣﺮﻭﺯ ﺑﺮ ﺳ ﹺﺮ ﭘـﺎ ﺍﺳـﺖ ﻭ ﺷـﺎﻫﺎﻥ ﺻـﻔﻮﯼ ﺍﺯ ﺷـﺎﻩ ﻋﺒـﺎﺱﹺ ﺍﻭﻝ ﺑـﻪﺑﻌـﺪ ﺁ‪‬ـﺎ ﺭﺍ ﺑـﺎﺯﺗﻌﻤﻴﺮ ﻭ‬

‫ﺯﻳﺒﺎﺳﺎﺯﯼ ﻭ ﺑﻪﻧﺎﻡ ﺧﻮﺩﺷﺎﻥ ﻳﺎ ﺑﻪﻧﺎﻡ ﺑﺮﺧﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺩﻭﻟﺘﺸﺎﻥ ﮐﺮﺩﻧﺪ‪.‬‬

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‫ﮔﺴﺘﺮﺵ ﻣﺪﺍﺭﺱ ﻭ ﺁﻣﻮﺯﺷﮕﺎﻫﻬﺎ ﺩﺭ ﮐـﺸﻮﺭ ﺑـﻪ ﺍﺣﻴـﺎﯼ ﻓﮑـﺮ ﺩﻳﻨـﯽ ﺍﳒﺎﻣﻴـﺪ‪ ،‬ﻭ ﺩﺭ‬

‫ﺍﺛــﺮ ﻓﻌﺎﻟﻴﺘــﻬﺎﯼ ﺗﺒﻠﻴﻐــﯽ ﻋﻠﻤــﺎ ﻭ ﻓﻘﻬــﺎﯼ ﮐــﺸﻮﺭ‪ ،‬ﺧﺎﻧﻘﺎﻫﻬــﺎ ﺍﺯ ﺭﻭﻧــﻖ ﺍﻓﺘــﺎﺩ ﻭ ﮐــﺎﺭ ﻭ ﺑ ــﺎﺭ‬ ‫ﺷــﻴﻮﺥ ﺻــﻮﻓﻴﻪ ﮐــﺴﺎﺩ ﺷــﺪ‪ .‬ﻧــﺰﺍﻉ ﻣﺪﺭﺳــﻪ ﻭ ﺧﺎﻧﻘــﺎﻩ ﮐــﻪ ﺩﺭ ﺯﻣــﺎﻥ ﻣﻐــﻮﻻﻥ ﻭ ﺗﻴﻤﻮﺭﻳــﺎﻥ ﻭ‬

‫ﺍﻳﻞﺧﺎﻧﺎﻥ ﺑـﻪ ‪‬ـﺎﯼ ﺍﻭﺟﮕﻴـﺮﯼ ﻗـﺪﺭﺕ ﺧﺎﻧﻘﺎﻫﻬـﺎﯼ ﺯﻳـﺮ ﲪﺎﻳـﺖ ﺧﺎ‪‬ـﺎ ﻭ ﮐـﺎﻫﺶ ﻧﻔـﻮﺫ‬

‫ﻣﺪﺍﺭﺱ ﲤﺎﻡ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺗﻐﻴﻴـﺮ ﺟﻬـﺖ ﺩﺍﺩ‪ ،‬ﻭ ﻓﻘﻬـﺎ ﻭ ﻣﺘـﺸﺮﻋﺎﻥﹾ‬ ‫ﻣـ ــﻮﺭﺩ ﲪﺎﻳـ ــﺖ ﺩﻭﻟـ ــﺖ ﻗـ ــﺮﺍﺭ ﮔﺮﻓﺘﻨـ ــﺪ‪ .‬ﺩﺭ ﺍﻳـ ــﻦ ﺭﻫﮕـ ــﺬﺭ ﺧﺎﻧﻘـ ــﺎﻩ ﺍﺭﺩﺑﻴـ ــﻞ ﻣﺜـ ــﻞ ﺩﻳﮕـ ــﺮ‬

‫ﺧﺎﻧﻘﺎﻫﻬﺎﯼ ﮐﺸﻮﺭ ﺍﺯ ﺳﻴﺎﺳﺖ ﺷﺮﻉﮔﺮﺍﻳﯽﹺ ﺳﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ ﻣﺘـﺄﺛﺮ ﺷـﺪ‪ .‬ﺗﺎﺗﺎﺭﻫـﺎﯼ ﻣﺮﻳـﺪ‬ ‫ﺧﺎﻧﻘ ــﺎﻩ ﺍﺭﺩﺑﻴ ــﻞ ﮐ ــﻪ ﻫﺰﻳﻨ ــﮥ ﺯﻧ ــﺪﮔﯽﺷ ــﺎﻥ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﲪ ــﻼﺕ ﻏﺎﺭﺗﮕﺮﺍﻧ ــﻪ ﺑ ــﻪﺁﺑﺎﺩﻳﻬ ــﺎﯼ‬

‫ﺍﻃﺮﺍﻑ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪﻭﻳﮋﻩ ﲪﻠﻪ ﺑﻪ ﺳﺮﺯﻣﻴﻦ ﭼﺮﮐﺴﺎﻥ ﻭ ﮔﺮﺟﺴﺘﺎﻥ ﺗﺄﻣﻴﻦ ﻣﯽﮐﺮﺩﻧﺪ ﺍﺯ‬ ‫ﺳﻴﺎﺳﺖ ﺻﻠﺢﻃﻠﺒﯽ ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﻣﺘـﻀﺮﺭ ﺷـﺪﻧﺪ ﻭ ﺭﺍﻩ ﺩﺭﺁﻣﺪﺷـﺎﻥ ﺑـﺴﺘﻪ ﺷـﺪ‪ .‬ﺩﺭ ﺍﺛـﺮ‬

‫‪ .1‬ﺷﺎﻳﺪ ﺧﻮﺍﻧﻨﺪﮤ ﮐﺘﺎﺏ ﻣﺎ ﻧﺪﺍﻧﺪ ﮐﻪ ﺍﻧﺘﺴﺎﺏ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺁﺛﺎﺭ ﺗﺎﺭﻳﺨﯽ ﺍﺳﭙﻬﺎﻥ ﺑﻪ ﺷﺎﻫﺎﻥ ﻳﺎ‬ ‫ﺳﺮﺍﻥ ﺩﻭﻟﺖ‪ ‬ﺻﻔﻮﯼ ﺷﺒﻴﻪ ﺍﻧﺘﺴﺎﺏ ﻣﺪﺭﺳﮥ ﺳﭙﻬﺴﺎﻻﺭ ﺑﻪ ﻣﺮﺗﻀﺎ ﻣﻄﻬﺮﯼ ﻭ ﻣﺴﺠﺪ ﺷﺎﻩ ﺑﻪ‬ ‫ﺍﻣﺎﻡ ﲬﻴﻨﯽ ﻭ ﺩﻳﮕﺮ ﳕﻮﻧﻪﻫﺎﯼ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺩﻫﻪﻫﺎﯼ ﭘﺲ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﯽ ﺑﻪ‬ ‫ﻧﺎﻣﻬﺎﯼ ﺑﺰﺭﮔﺎﻥ‪ ‬ﺯﻧﺪﮤ ﺍﻧﻘﻼﺏﹺ ﺍﺳﻼﻣﯽ ﺑﻪﺛﺒﺖ ﺩﺍﺩﻩ ﺷﺪ ﻭ ﺍﺯﲨﻠﮥ ﺁ‪‬ﺎ ﺑﻴﻤﺎﺭﺳﺘﺎ‪‬ﺎﯼ‬ ‫ﻣﺘﻌﺪﺩ ﺍﺳﺖ‪ .‬ﺁﻳﻨﺪﮔﺎﻥ‪ ‬ﻣﺎ ﳔﻮﺍﻫﻨﺪ ﺩﺍﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﻣﺆﺳﺴﺎﺕ‪ ‬ﺍﺣﺘﻤﺎﻋﯽﹺ ﺑﺰﺭﮒ ﺭﺍ‬ ‫ﺧﻴﺮﺍﻧﺪﻳﺸﺎﻥ ﺑﺰﺭﮒ‪ ‬ﺍﻳﺮﺍﻥ ﺳﺎﺧﺘﻪ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﮐﺴﺎﻧﯽ ﮐﻪ ﻧﺎﻣﻬﺎﻳﺸﺎﻥ ﺑﺮ ﺭﻭﯼ ﺍﻳﻨﻬﺎ ﻫﻴﭻ‬ ‫ﺭﺑﻄﯽ ﺑﺎ ﺁ‪‬ﺎ ﻧﺪﺍﺭﻧﺪ‪.‬‬

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‫‪۵۶‬‬ ‫ﻧﺰﺍﻉ ﺧﺎﻧﻘـﺎﻩ ﻭ ﻣﺪﺭﺳـﻪ‪ ،‬ﺧﺎﻧﻘـﺎﻩ ﺍﺭﺩﺑﻴـﻞ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﻣﻮﻗﻮﻓـﺎﺕ ﺧـﻮﺩ ﺭﺍ ﺑـﻪﻧﻔـﻊ ﻣـﺪﺍﺭﺱ‬ ‫ﺩﻳﻨﯽ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ ﻭ ﺩﺭﺁﻣﺪﺵ ﮐﺎﻫﺶ ﻳﺎﻓﺖ‪ ،‬ﻭ ﺷﻴﺦ ﺣﻴـﺪﺭ ﺍﺯ ﺍﻳـﻦ ﺭﺍﻩ ﻣﺘـﻀﺮﺭ ﮔﺮﺩﻳـﺪ‬ ‫ﻭ ﺍﺯ ﺳﻠﻄﻪﺍﺵ ﮐﺎﺳﺘﻪ ﺷﺪ‪.‬‬

‫ﺷــﻴﺦ ﺣﻴــﺪﺭ ﺩﺭ ﺳــﺎﻝ ‪ ۸۵۸‬ﺥ ﺑــﺮﺁﻥ ﺷــﺪ ﮐــﻪ ﺑــﻪﻫــﺮ ‪‬ــﺎﺋﯽ ﺷــﺪﻩ ﺑﺎﺷــﺪ ﺍﺯ ﻣﻮﻗﻌﻴــﺖ‬

‫ﺧﺎﻧﻘﺎﻩ ﺍﺭﺩﺑﻴﻞ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﺘﺸﺮﻋﺎﻥ ﻭ ﻓﻘﻴﻬـﺎﻥ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺣﻔﺎﻇـﺖ ﮐﻨـﺪ‪ .‬ﺍﻭ ﺑـﺮﺍﯼ ﺍﻳـﻦ‬ ‫ﻣﻨﻈــﻮﺭ‪ ،‬ﺑــﻪﺷــﻴﻮﮤ ﺑــﺴﻴﺎﺭ ﭘﻴﭽﻴــﺪﻩ ﻭ ﳐﻔﻴﺎﻧــﻪﺋــﯽ ﺭﺍﻫﻬــﺎﯼ ﻣﺒــﺎﺭﺯﺍﺗﯽ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﺭﺍ‬ ‫ﺍﺣﻴﺎﺀ ﮐﺮﺩﻩ ﻣﻘﺮﺭ ﮐﺮﺩ ﮐﻪ ﻣﺮﻳﺪﺍﻧﺶ ﻟﺒﺎﺱ ﻳﮏﺷﮑﻞ ﺑﭙﻮﺷﻨﺪ ﻭ ﮐﻼﻩ ﳕﺪﯼ ﺳﺮﺥﺭﻧﮓ‬

‫ﺩﻭﺍﺯﺩﻩﺗــﺮﮎ ﺑﺮﺳــﺮ ﺑﮕﺬﺍﺭﻧــﺪ‪ .‬ﺩﺭ ﺍﻳــﻦﺯﻣــﺎﻥ ﻋﻤــﻮﻡ ﺧﻠﻴﻔــﻪﺯﺍﺩﮔــﺎﻥ ﺷــﻴﺦ ﺑﺪﺭﺍﻟــﺪﻳﻦ ﺩﺭ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﺧﻠﻴﻔﻪﻫﺎﯼ ﺷﻴﺦ ﺣﻴﺪﺭ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻣﻴﺎﻥ ﺗﺮﮐﺎﻥ ﺍﻧﺎﺗﻮﻟﯽ ﻓﻌﺎﻟﻴـﺖ ﻣـﯽﮐﺮﺩﻧـﺪ‪.‬‬

‫ﺍﻳﻨﻬﺎ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﻓﺮﻣﺎﻥ ﺷﻴﺦ ﺣﻴـﺪﺭ ﮐـﻼﻩ ﺳـﺮﺥ ﺩﻭﺍﺯﺩﻩ ﺗـﺮﮎ ﺑﺮﺳـﺮ ‪‬ﺎﺩﻧـﺪ‪ .‬ﺍﺯ ﺁﳒـﺎ‬ ‫ﮐ ــﻪ ﻣ ــﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﺩﺭ ﺁﻥ ﺯﻣ ــﺎﻥ ﺳ ــﻨﯽ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﺷ ــﻴﺦ ﺣﻴ ــﺪﺭ ﺩﺭ ﺍﻳ ــﻦﺳ ــﺎﻝ ﺑ ــﻪ‪‬ﺎﻧ ــﮥ‬

‫ﺳﺮﮐﻮﺏ ﳐﺎﻟﻔﺎﻥ ﺳـﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ‪ ‬ﺟﻬـﺎﺩ ﺑـﺎ ﻓﻘﻴﻬـﺎﻥ ﺭﺍ ﺁﻏـﺎﺯ ﳕـﻮﺩﻩ ﺿـﻤﻦ ﻳـﮏ ﻓﺘـﻮﺍﯼ‬ ‫ﺑـﺴﻴﺎﺭ ﳐﻔﻴﺎﻧــﻪ ﺑــﻪﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺍﻋــﻼﻡ ﺩﺍﺷــﺖ ﮐــﻪ ﺳــﻨﻴﺎﻥ ﺩﺭ ﺣﮑــﻢ ﮐﻔﺎﺭﻧــﺪ‪ ،‬ﻭ ﻓﻘﻴﻬــﺎﻥ‬ ‫ﺳﻨﯽ ﺩﴰﻨﺎﻥ ﺧﺪﺍﻳﻨﺪ ﻭ ﻫﺮﮐﻪ ﺍﺯ ﺁ‪‬ﺎ ﺗﺒﻌﻴﺖ ﮐﻨﺪ ﺍﺯ ﺩﻳﻦ ﺧـﺎﺭﺝ ﺷـﺪﻩ ﺑـﻪﮐـﺎﻓﺮﺍﻥ ﻣﻠﺤـﻖ‬

‫ﻣﯽﺷـﻮﺩ ﻭ ﻗـﺘﻠﺶ ﻭﺍﺟـﺐ ﻣـﯽﮔـﺮﺩﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳـﻦ ﻓﺘـﻮﺍﯼ ﳏﺮﻣﺎﻧـﻪ ﺑـﻪﺧﻠﻴﻔـﻪﻫـﺎﻳﺶ ﮔﻔـﺖ‬

‫ﮐﻪ ﺟﻬﺎﺩ ﺑﺎ ﺳﻨﻴﺎﻥ ﻭﺍﺟﺐ ﺷﺮﻋﯽ ﺍﺳﺖ ﻭ ﻏﺎﺭﺕ ﺍﻣﻮﺍﻝ ﻭ ﺍﺳﻴﺮ ﮐﺮﺩﻥ ﻭ ﻓﺮﻭﺧﱳ ﺯﻧـﺎﻥ ﻭ‬

‫ﻓﺮﺯﻧﺪﺍﻥ ﺁ‪‬ﺎ ﺛﻮﺍﺏ ﻋﻈﻴﻢ ﺩﺍﺭﺩ‪ .‬ﺍﻭ ﻋﻘﺎﺋﺪ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﺭﺍ ﻣﻮﺑﻪﻣﻮ ﺍﺟﺮﺍ ﮐﺮﺩ ﻭ ﳘﺎﻥ‬

‫ﻋﻘﻴﺪﮤ ﺍﻓﺮﺍﻃﯽ ﺑﮑﺘﺎﺷﻴﻬﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﮐﻪ ﺍﻣﺎﻡ ﻋﻠﯽ ﺭﺍ ﺗﺎ ﻣﻘﺎﻡ ﺧﺪﺍﻳﯽ ﺑﺎﻻ ﺑـﺮﺩﻩ ﻭﯼﺭﺍ‬

‫ﻣـﻮﺭﺩ ﭘﺮﺳــﺘﺶ ﻗـﺮﺍﺭ ﻣــﯽﺩﺍﺩﻧــﺪ ﺗﺒﻠﻴـﻎ ﮐــﺮﺩ؛ ﻭﮐﻠﻴــﮥ ﻭﺍﺟﺒـﺎﺕ ﺷــﺮﻋﯽ ﺭﺍ ﺍﺯ ﳕــﺎﺯ ﻭ ﺭﻭﺯﻩ ﻭ‬

‫ﺣــﺞ ﺭﺍ ﺗﺄﻭﻳــﻞ ﮐــﺮﺩﻩ ﺍﺯ ﮔــﺮﺩﻥ ﻣﺮﻳــﺪﺍﻧﺶ ﺍﻧــﺪﺍﺧﺖ‪ .‬ﻣﺮﻳــﺪﺍﻥ ﺍﻭ ﮐــﻪ ﺍﺯ ﺍﻳــﻦﺯﻣــﺎﻥ ﺑﻄــﻮﺭ‬

‫ﺭﲰﯽ ﻟﻘﺐﹺ ﻗﺰﻟﺒﺎﺵ )ﻳﻌﻨﯽ ﺳﺮﺥﺳﺮ( ﻳﺎﻓﺘﻨـﺪ ﺩﺭ ﺩﺳـﺘﻪﺟـﺎﺕ ﻣـﺴﻠﺢ ﻭ ﻣﻨـﻀﺒﻂ ﺟﻬـﺎﺩﯼ‬ ‫ﻣﺘ ــﺸﮑﻞ ﺷ ــﺪﻧﺪ‪ ،‬ﻭ ﺁﺑﺎﺩﻳﻬ ــﺎﯼ ﺷ ــﺮﻭﺍﻥ ﻭ ﺩﺍﻏ ــﺴﺘﺎﻥ ﻭ ﻣﻨ ــﺎﻃﻘﯽ ﺍﺯ ﺟﻨ ــﻮﺏ ﻗﻔﻘ ــﺎﺯ ﺭﺍ ﮐ ــﻪ‬ ‫ﻋﻤﻮﻣ‪‬ﺎ ﺳﻨﯽﻣﺬﻫﺐ ﺑﻮﺩﻧﺪ‪ ،‬ﺯﻳ ﹺﺮ ‪‬ﺎﻧﮥ ﺟﻬﺎﺩ ﺑﺎ ﳐﺎﻟﻔـﺎﻥ‪ ‬ﺳـﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ ﻣـﻮﺭﺩ ﲪـﻼﺕ‬

‫ﻏﺎﺭﺗﮕﺮﺍﻧﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﺭﺩﺑﻴــﻞ ﻭ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺍﻃــﺮﺍﻑ ﻧﻴــﺰ ﺩﺳــﺖ ﺑــﻪﻏــﺎﺭﺕ ﻭ ﺗــﺎﺭﺍﺝ ﺯﺩﻧــﺪ ﻭ‬

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‫‪۵۷‬‬ ‫ﺷﻴﻮﻩﻫﺎﯼ ﺍﺭﻋﺎﺏﺁﻣﻴﺰ ﳘﺮﺍﻩ ﺑﺎ ﺧـﺸﻮﻧﺘﻬﺎﯼ ﺷـﺪﻳﺪ ﺩﺭﭘـﻴﺶ ﮔﺮﻓﺘﻨـﺪ ﺗـﺎ ﳐﺎﻟﻔﺎﻧـﺸﺎﻥ ﺩﺭ‬ ‫ﺍﺭﻋﺎﺏ ﺩﺍﺋﻢ ﻧﮕﺎﻩ ﺩﺍﺭﻧﺪ ﻭ ﺍﺯ ﻓﮑﺮ ﻫﺮﮔﻮﻧﻪ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺁ‪‬ﺎ ﺑﺎﺯﺩﺍﺭﻧﺪ‪ .‬ﺁ‪‬ﺎ ﲤﺎﻡ ﺍﻗﺪﺍﻣﺎﺕ‬ ‫ﺍﺭﻋﺎﺑﯽﺷﺎﻥ ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺑﺮﺍﯼ ﲢﮑﻴﻢ ﻗﺪﺭﺕ ﺧﻮﺩﺷـﺎﻥ ﻭ ﺑـﻪﺧـﺎﻃﺮ ﺍﺧـﺎﺫﯼ ﺍﺯ ﻣـﺮﺩﻡﹺ‬ ‫ﺍﺭﺩﺑﻴــﻞ ﻭ ﺁﺑــﺎﺩﯼﻫــﺎﯼ ﺍﻃــﺮﺍﻑ ﺍﳒــﺎﻡ ﻣــﯽﺩﺍﺩﻧــﺪ ﺭﺍ ﺑــﺮﺍﯼ ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ ﺑــﻪﺻــﻮﺭﺕ‬ ‫ﺗــﻼﺵ ﺑــﺮﺍﯼ ﺳــﺮﮐﻮﺏ ﳐﺎﻟﻔــﺎﻥ ﺳــﻠﻄﺎﻥ ﻭﺍﳕــﻮﺩ ﻣــﯽﮐﺮﺩﻧــﺪ ﺗــﺎ ﳘــﻮﺍﺭﻩ ﲪﺎﻳــﺖ ﺍﻭ ﺭﺍ ﺑــﺎ‬

‫ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﺁ‪‬ﺎ ﺑﺮﺍﯼ ﺍﺭﻋﺎﺏ ﻓﻘﻴﻬﺎﻥ ﻭ ﻣﺮﺩﻡ ﺍﺭﺩﺑﻴﻞ ﭼﻨﺎﻥ ﺷـﻴﻮﻩﻫـﺎﯼ ﺧـﺸﻨﯽ‬ ‫ﺑﻪﮐﺎﺭ ﺑﺮﺩﻧﺪ ﮐﻪ ﺷﻨﻴﺪﻥ ﺁ‪‬ﺎ ﻣﻮ ﺭﺍ ﺑﺮ ﺍﻧـﺪﺍﻡ ﺍﻧـﺴﺎﻥ ﺭﺍﺳـﺖ ﻣـﯽﮐﻨـﺪ‪ .‬ﻓـﻀﻞ ﺍﷲ ﺭﻭﺯ‪‬ـﺎﻥ‬

‫ﺧﻨﺠﯽ ﮐﻪ ﺭﺧﺪﺍﺩﻫﺎﯼ ﺍﺭﺩﺑﻴﻞ ﺭﺍ ﺍﺯ ﻧﺰﺩﻳﮏ ﭘﯽﮔﻴﺮﯼ ﻣﯽﮐـﺮﺩﻩ ﺩﺭ ﺫﮐـﺮ ﻳـﮏ ﻣـﻮﺭﺩ ﺍﺯ‬ ‫ﺍﻳﻦ ﺷﻴﻮﻩﻫﺎﯼ ﺭ‪‬ﻋﺐﺍﻧﮕﻴﺰ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬ ‫ﺍﻭ ﺩﺭ ﺍﺭﺩﺑﻴ ــﻞ ﺑ ــﺮﺍﯼ ﺁﺳ ــﻴﺐ ﺭﺳ ــﺎﻧﺪﻥ ﺑ ــﻪﳐﺎﻟﻔ ــﺎﻧﺶ ﺑ ــﻪﻫ ــﺮ ﻭﺳ ــﻴﻠﻪﺋ ــﯽ ﻣﺘ ــﺸﺒﺚ‬ ‫ﻣﯽﺷﺪ‪ .‬ﺍﺯﲨﻠﻪ ﺳـﮓ ﺯﻧـﺪﻩ ﺭﺍ ﺁﻟـﻮﺩﻩ ﺑـﻪﻧﻔـﺖ ﻣـﯽﮐـﺮﺩ ﻭ ﺷـﺐ ﻫﻨﮕـﺎﻡ ﮐـﻪ ﳘـﻪ ﺩﺭ‬ ‫ﺧــﻮﺍﺏ ﺑﻮﺩﻧــﺪ ﺑــﻪﺁﺗــﺶ ﻣــﯽﮐــﺸﻴﺪ ﻭ ﺩﺭ ﺳــﺮﺍﯼ ﳐــﺎﻟﻔﺶ ﺭﻫــﺎ ﻣــﯽﮐــﺮﺩ‪ .‬ﺳــﮓ ﮐــﻪ‬ ‫ﺯﻧــﺪﻩ ﺯﻧــﺪﻩ ﺩﺭ ﻣﻴــﺎﻥ ﺷــﻌﻠﻪﻫــﺎﯼ ﺁﺗــﺶ ﻣــﯽﺳــﻮﺧﺖ ﺍﺯ ﺷــﺪﺕ ﺳــﻮﺯﺵ ﺑــﻪﻫﺮﻃــﺮﻑ‬ ‫ﺧﺎﻧﻪ ﻣﯽﺩﻭﻳﺪ ﻭ ﺧﺎﻧﻪ ﺭﺍ ﺷﻌﻠﻪﻫﺎﯼ ﺁﻥ ﺁﺗﺶ ﺑـﻪﮐـﺎﻡ ﺧـﻮﺩ ﻣـﯽﮐـﺸﻴﺪ ﻭ ﻫـﺴﺘﯽ ﻓـﺮﺩ‬ ‫‪١‬‬ ‫ﳐﺎﻟﻒ ﺭﺍ ﺑﻪﻧﺎﺑﻮﺩﯼ ﻣﯽﮐﺸﺎﻧﺪ‪.‬‬ ‫ﭼﻮﻥ ﺷﻴﺦ ﺣﻴـﺪﺭ ﭘـﺴﺮﻋﻤﻪ ﻭ ﺷـﻮﻫﺮﺧﻮﺍﻫﺮ ﺳـﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ ﺑـﻮﺩ‪ ،‬ﺳـﻠﻄﺎﻥ ﺑـﺎ ﺍﻭ ﺑـﻪ‬

‫ﻣﺪﺍﺭﺍ ﺭﻓﺘـﺎﺭ ﻣـﯽﮐـﺮﺩ‪ .‬ﻫﺮﺑـﺎﺭ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﻣـﯽﺧﻮﺍﺳـﺖ ﮐـﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺭﻓﺘﺎﺭﻫـﺎﯼ ﻧـﺎﺭﻭﺍ ﻣﻨـﻊ‬ ‫ﮐﻨﺪ ﻣﺎﺩﺭ ﺣﻴﺪﺭ ﺑﻪ ﺗﱪﻳﺰ ﻣﯽﺭﻓﺖ ﻭ ﺍﺯ ﭘﺴﺮﺵ ﻧﺰﺩ ﺳﻠﻄﺎﻥ ﺷﻔﺎﻋﺖ ﻣﯽﳕـﻮﺩ‪ ،‬ﻭ ﺳـﻠﻄﺎﻥ‬ ‫ﺑــﻪﭘــﺎﺱ ﺍﺣﺘــﺮﺍﻡ ﻋﻤــﻪﺍﺵ ﺍﻭ ﺭﺍ ﻣــﻮﺭﺩ ﲞــﺸﺎﻳﺶ ﻗــﺮﺍﺭ ﻣــﯽﺩﺍﺩ‪ .‬ﻳــﮏﺑــﺎﺭ ﮐــﻪ ﲡﺎﻭﺯﻫــﺎﯼ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺷﻴﺦ ﺣﻴﺪﺭ ﺩﺳﺖ ﺍﺳﺘﻐﺎﺛﮥ ﺭﻭﺳﺘﺎﺋﻴﺎﻥ ﴰﺎﻝ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺭﺍ ﺑـﻪ ﺩﺭﮔـﺎﻩ ﺳـﻠﻄﺎﻥ‬ ‫ﻳﻌﻘﻮﺏ ﺑﻠﻨﺪ ﮐﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﻭﯼﺭﺍ ﺑـﻪ ﺗﱪﻳـﺰ ﻓﺮﺍﺧﻮﺍﻧـﺪ‪ .‬ﺷـﻴﺦ ﺣﻴـﺪﺭ ﮐـﻪ ﺑـﻪ‬

‫ﳘﮥ ﺭﺍﻫﻬﺎﯼ ﻣﻈﻠﻮﻡﳕﺎﻳﯽ ﻭ ﻓﺮﻳﺒﮑﺎﺭﯼ ﺁﺷﻨﺎﺋﯽ ﺩﺍﺷﺖ‪ ،‬ﻭ »ﺗﻘﻴﻪ ﺍﺳﺎﺱ ﺩﻳﻦ ﺧﻮﺩﺵ ﻭ‬

‫ﺩﻳ ــﻦ ﭘ ــﺪﺭﺵ« ﺑ ــﻮﺩ‪ ،‬ﻟﺒﺎﺳ ــﯽ ﻣﻨ ــﺪﺭﺱ ﻭ ﮊﻧ ــﺪﻩ ﺑ ــﺮ ﺗ ــﻦ ﮐ ــﺮﺩ ﻭ ﺩﺭ ﻫﻴ ــﺄﺕ ﻳ ــﮏ ﺩﺭﻭﻳ ــﺶ‬

‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ،۱۴۸ ،‬ﺑﻪﻧﻘﻞ ﺍﺯ ﻋﺎﱂ ﺁﺭﺍﯼ ﺍﻣﻴﻨﯽ‪.‬‬

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‫‪۵۸‬‬ ‫‪‬ـﯽﺩﺳـﺖ ﺑـﻪ ﺗﱪﻳـﺰ ﺭﻓــﺖ‪ .‬ﺍﻭ ﺑـﺎ ﺍﺳـﺘﻔﺎﺩﻩ ﺍﺯ ﺍﺻـﻞ »ﺗ‪‬ﻮ ﹺﺭ ‪‬ﻳــﻪ«‪ ١‬ﺑـﺮﺍﯼ ﺳـﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ ﺑــﻪ‬ ‫ﻗﺮﺁﻥ ﺳﻮﮔﻨﺪ ﻳﺎﺩ ﮐﺮﺩ ﮐﻪ ﻣﺮﻳﺪﺍﻧﺶ ﺑﻪ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻫﻴﭻ ﻣﺴﻠﻤﺎﻧﯽ ﺗﻌﺪﯼ ﻧﮑﺮﺩﻩﺍﻧﺪ ﻭ ﺍﺯ‬ ‫ﺁﻥ ﭘـﺲ ﻫــﻢ ﳔﻮﺍﻫﻨـﺪ ﮐــﺮﺩ‪ ،‬ﻭ ﻫﺮﭼـﻪ ﺩﺭﺑــﺎﺭﻩﺍﺵ ﮔﻔﺘـﻪﺍﻧــﺪ ﺷـﺎﻳﻌﺎﺗﯽ ﺍﺳــﺖ ﮐـﻪ ﺩﴰﻨــﺎﻥ‬

‫ﺧﺎﻧﺪﺍﻥ ﺍﻭ )ﻳﻌﻨﯽ ﻓﻘﻴﻬﺎﻥ( ﺭﻭﺍﺝ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺍﺳـﺎﺱ ﻭ ﺑﻨﻴـﺎﺩﯼ ﻧـﺪﺍﺭﺩ‪ .‬ﻭﻟـﯽ ﺍﻭ ﮔﻔـﺖ ﮐـﻪ‬ ‫ﺟﻬﺎﺩ ﺑﺎ ﭼﺮﮐﺴﺎﻥ ﻭﻇﻴﻔﮥ ﺷﺮﻋﯽ ﻣﺮﻳﺪﺍﻥ ﺍﻭ ﺍﺳﺖ ﻭ ﺍﻭ ﳕﯽﺗﻮﺍﻧـﺪ ﮐـﻪ ﺣﮑـﻢ ﺧـﺪﺍ ﺭﺍ ﺭﻫـﺎ‬

‫ﺳﺎﺯﺩ‪ .‬ﻭ ﭼﻮﻥ ﺳﻠﻄﺎﻥ ﻭﯼﺭﺍ ﺍﺯ ﺍﻳﻦﮔﻮﻧﻪ ﺟﻬـﺎﺩ ﻧﻴـﺰ ﻣﻨـﻊ ﮐـﺮﺩ‪ ،‬ﺍﻭ ﺑـﺮﺍﯼ ﺳـﻠﻄﺎﻥ ﺳـﻮﮔﻨﺪ‬

‫‪ 1‬ﺗﻮﺭﻳﻪ ﻳﻌﻨﯽ ﺑﻴﺎﻥ ﻣﻮﺿﻮﻋﯽ ﮐﻪ ﻣﻨﻈﻮﺭ ﺍﺻﻠﯽﹺ ﮔﻮﻳﻨﺪﻩ ﺭﺍ ﳐﻔﯽ ﺑﺪﺍﺭﺩ ﻭ ﺷﻨﻮﻧﺪﻩ ﺭﺍ ﺑﻪ‬ ‫ﻋﻠﹶﻴﮑﹸﻢ«‬ ‫ﻏﻠﻂﻓﻬﻤﯽ ﺍﻧﺪﺍﺯﺩ ﻭ ﮔﻮﻳﻨﺪﻩ ﺭﺍ ﺑﻪﻫﺪﻓﯽ ﮐﻪ ﺍﺯ ﺳﺨﻨﺶ ﺩﺍﺭﺩ ﺑﺮﺳﺎﻧﺪ‪ .‬ﻣﺜﻼ »ﺳﻼﻡ‪ ‬‬ ‫ﮐﻪ ﺑﻪﻣﻌﻨﺎﯼ »ﺁﺷﺘﯽ ﺑﺮ ﴰﺎ ﺑﺎﺩ« ﺍﺳﺖ ﺭﺍ ﺩﺭ ﺗﻮﺭﻳﻪ ﺑﻪﻣﻌﻨﺎﯼ »ﺁﺷﺘﯽ ﺑﺮ ﺿﺪ‪ ‬ﴰﺎ ﺑﺎﺩ«‬ ‫ﻣﻨﻈﻮﺭ ﻣﯽﮐﻨﻨﺪ‪ .‬ﺷﻨﻮﻧﺪﻩ ﺷﺎﺩ ﻣﯽﺷﻮﺩ ﮐﻪ ﺩﴰﻦ ﺑﻪ ﺍﻭ ﺳﻼﻡ ﮐﺮﺩﻩ ﻭ ﺩﺳﺖ ﺩﻭﺳﺘﯽ ﺑﻪﺍﻭ‬ ‫ﺩﺭﺍﺯ ﮐﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﮔﻮﻳﻨﺪﻩ ﻣﯽﺩﺍﻧﺪ ﮐﻪ ﺍﺯﻧﻈﺮ ﺷﺮﻋﯽ ﺑﻪﺍﻭ ﺍﻋﻼﻥ ﺟﻨﮓ ﺩﺍﺩﻩ ﻭ ﺣﻖ‬ ‫ﺩﺍﺭﺩ ﮐﻪ ﻫﺮ ﺭﻓﺘﺎﺭ ﺩﴰﻨﺎﻧﻪﺋﯽ ﺩﺭﺑﺎﺭﮤ ﺍﻭ ﺍﳒﺎﻡ ﺩﻫﺪ‪ .‬ﻓﻘﻬﺎﯼ ﺷﻴﻌﻪ ﺩﻭ ﺍﺻﻞ ﺗﻘﻴﻪ ﻭ ﺗﻮﺭﻳﻪ ﺭﺍ‬ ‫ﺍﺯ ﺍﺑﺪﺍﻋﺎﺕ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﻣﯽﺩﺍﻧﻨﺪ ﻭ ﺩﻫﻬﺎ ﺣﺪﻳﺚ ﺩﺭ ﺍﻳﻦﺑﺎﺭﻩ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﻣﺜﻼ‪ ،‬ﻧﻮﺷﺘﻪﺍﻧﺪ‬ ‫ﮐﻪ ﺭﻭﺯﯼ ﺩﺭ ﳎﻠﺲ ﻧﻈﺮ ﺍﻣﺎﻡ ﺻﺎﺩﻕ ﺭﺍ ﺩﺭﺑﺎﺭﮤ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﭘﺮﺳﻴﺪﻧﺪ‪ :‬ﺍﻣﺎﻡ ﺻﺎﺩﻕ‬ ‫ﮔﻔﺖ‪» :‬ﻛﺎﻧﺎ ﺇﻣﺎﻣﲔ ﻗﺎﺳﻄﲔ ﻋﺎﺩﻟﲔ‪ ،‬ﻛﺎﻧﺎ ﻋﻠﻰ ﺍﳊﻖ ﻭﻣﺎﺗﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺮﲪﺔ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ« )ﺩﻭ ﺍﻣﺎﻡ ﻋﺪﺍﻟﺖﭘﻴﺸﮥ ﺩﺍﺩﮔﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﺑﺮ ﺣﻖ ﺑﻮﺩﻧﺪ ﻭ ﺑﺮ ﺣﻖ ﻣﺮﺩﻧﺪ‪ ،‬ﺭﲪﺖ‪ ‬ﺧﺪﺍ‬ ‫ﺑﺮ ﺁ‪‬ﺎ ﺑﺎﺩ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ(‪ .‬ﻭﻗﺘﯽ ﳎﻠﺲ ﺧﺎﻟﯽ ﺷﺪ ﻳﮑﯽ ﺍﺯ ﺷﻴﻌﻴﺎﻥ ﭘﺮﺳﻴﺪ‪» :‬ﺍﯼ ﻓﺮﺯﻧﺪ‬ ‫ﺭﺳﻮﻝ ﺍﷲ! ﭼﺮﺍ ﭼﻨﺎﻥ ﮔﻔﺘﯽ؟« ﮔﻔﺖ‪ :‬ﺍﻳﻨﮑﻪ ﮔﻔﺘﻢ »ﺩﻭ ﺍﻣﺎﻡ ﺑﻮﺩﻧﺪ« ﻣﻨﻈﻮﺭﻡ ﺍﻳﻦ ﺁﻳﮥ ﻗﺮﺁﻥ‬ ‫ﺑﻮﺩ ﮐﻪ ﺍﷲ ﮔﻔﺘﻪ »ﻭﺟﻌﻠﻨﺎﻫﻢ ﺃﺋﻤﺔ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻟﻨﺎﺭ« )ﺁ‪‬ﺎ ﺭﺍ ﺍﻣﺎﻣﺎﻧﯽ ﮐﺮﺩﻳﻢ ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﺑﻪﺟﻬﻨﻢ ﺩﻋﻮﺕ ﻣﯽﮐﻨﻨﺪ(؛ ﺍﻳﻨﮑﻪ ﮔﻔﺘﻢ »ﻗﺎﺳﻂ ﺑﻮﺩﻧﺪ« ﻣﻨﻈﻮﺭﻡ ﺍﻳﻦ ﺁﻳﮥ ﻗﺮﺁﻥ ﺑﻮﺩ ﮐﻪ ﺍﷲ‬ ‫ﮔﻔﺘﻪ »ﻭﺃﻣﺎ ﺍﻟﻘﺎﺳﻄﻮﻥ ﻓﻜﺎﻧﻮﺍ ﳉﻬﻨﻢ ﺣﻄﺒﺎ« )ﻗﺎﺳﻄﻴﻦ ﻫﻴﻤﮥ ﺟﻬﻨﻢﺍﻧﺪ(؛ ﺍﻳﻨﮑﻪ ﮔﻔﺘﻢ‬ ‫»ﻋﺎﺩﻝ ﺑﻮﺩﻧﺪ« ﻣﻨﻈﻮﻡ ﺍﻳﻦ ﺁﻳﮥ ﻗﺮﺁﻥ ﺑﻮﺩ ﮐﻪ ﺍﷲ ﮔﻔﺘﻪ »ﺍﻟﺬﻳﻦ ﮐﻔﺮﻭﺍ ﺑﺮ‪‬ﻢ ﻳﻌﺪ‪‬ﻟﻮﻥ«‬ ‫)ﮐﺎﻓﺮﺍﻥ ﺑﺮﺍﯼ ﺍﷲ ﳘﺘﺎ ﻗﺎﺋﻞ ﻣﯽﺷﻮﻧﺪ(؛ ﺍﻳﻨﮑﻪ ﮔﻔﺘﻢ »ﺑﺮﺣﻖ ﺑﻮﺩﻧﺪ« ﻧﻈﺮﻡ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﻋﻠﯽ‬ ‫ﺑﺮ ﺣﻖ ﺑﻮﺩ ﻭ ﺍﻳﺸﺎﻥ ﺑﺮﺿﺪ‪ ‬ﺍﻭ ﺑﻮﺩﻧﺪ؛ ﺍﻳﻨﮑﻪ ﮔﻔﺘﻢ »ﺑﺮ ﺁﻥ ﻣﺮﺩﻧﺪ« ﻣﻨﻈﻮﺭﻡ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺑﺮ‬ ‫ﮔﻤﺮﺍﻫﯽﺷﺎﻥ ﻣﺮﺩﻧﺪ ﻭ ﺗﻮﺑﻪ ﻧﮑﺮﺩﻧﺪ‪ .‬ﺍﻳﻨﮑﻪ ﮔﻔﺘﻢ »ﺭﲪﺖ ﺧﺪﺍ ﺑﺮ ﺁ‪‬ﺎ ﺑﺎﺩ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ«‬ ‫ﻣﻨﻈﻮﺭﻡ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﭘﻴﺎﻣﱪ ﮐﻪ ﺭﲪﺖ ﺧﺪﺍ ﺍﺳﺖ ﺩﺭ ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺧﺼﻢﹺ ﺁ‪‬ﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺍﺯ‬ ‫ﺁ‪‬ﺎ ﺍﻧﺘﻘﺎﻡ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪] .‬ﲝﺎﺭ ﺍﻻﻧﻮﺍﺭ‪[۲۸۶ /۳۰ ،‬‬

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‫‪۵۹‬‬ ‫ﻗﺮﺁﻥ ﻳﺎﺩ ﮐﺮﺩ ﮐﻪ ﺍﺯ ﺁﻥ ﭘﺲ ﻣﺮﻳﺪﺍﻧﺶ ﺭﺍ ﺑﻪ ﺟﻬﺎﺩ ﳔﻮﺍﻫـﺪ ﻓﺮﺳـﺘﺎﺩ‪ ،‬ﻭ ﺩﺭ ﮔﻮﺷـﮥ ﺯﺍﻭﻳـﮥ‬ ‫ﺷــﻴﺦ ﺻــﻔﯽ ﺑــﻪ ﻋﺒــﺎﺩﺕ ﺧﻮﺍﻫــﺪ ﭘﺮﺩﺍﺧــﺖ‪ ،‬ﻭ ﺍﺯ ﺍﺭﺩﺑﻴــﻞ ﭘــﺎ ﺑﻴــﺮﻭﻥ ﳔﻮﺍﻫــﺪ ‪‬ــﺎﺩ‪ ،‬ﻭ ﺑــﻪ‬ ‫ﺩﺭﺁﻣﺪﻫﺎﯼ ﻧﺬﻭﺭﺍﺗﯽ ﮐﻪ ﺯﺍﺋﺮﺍﻥ ﺑﺮﺍﻳﺶ ﻣﯽﺁﻭﺭﻧﺪ ﻗﻨﺎﻋﺖ ﺧﻮﺍﻫﺪ ﻭﺭﺯﻳﺪ‪.‬‬

‫ﮔﺮﭼﻪ ﺍﻭ ﭼﻨﻴﻦ ﻗﻮﻟﯽ ﺑﻪ ﺳـﻠﻄﺎﻥ ﺩﺍﺩﻩ ﺑـﻮﺩ‪ ،‬ﭼـﻮﻥ ﺑـﻪ ﺍﺭﺩﺑﻴـﻞ ﺑﺮﮔـﺸﺖ ﻣـﺎﺩﺭﺵ ﺭﺍ‬

‫ﺑﻪ ﺗﱪﻳﺰ ﻓﺮﺳﺘﺎﺩ ﻭ ﺍﺯ ﺳﻠﻄﺎﻥ ﺗﻘﺎﺿﺎ ﮐﺮﺩ ﮐﻪ ﺍﺟﺎﺯﻩ ﺩﻫﺪ ﺩﺳﺘﻪﺋﯽ ﺍﺯ ﻣﺮﻳـﺪﺍﻧﺶ ﺭﺍ ﺑـﺮﺍﯼ‬

‫ﺟﻬﺎﺩ ﺑﺎ ﭼﺮﮐـﺴﺎﻥ ﺍﻋـﺰﺍﻡ ﺩﺍﺭﺩ؛ ﺯﻳـﺮﺍ ﺍﻭ ﻭ ﻣﺮﻳـﺪﺍﻧﺶ ﺗﻨﮕﺪﺳـﺖ ﺷـﺪﻩﺍﻧـﺪ ﻭ ﺑـﻪ ﻣـﺎﻝ ﻧﻴـﺎﺯ‬ ‫ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺑﺎﻳﺪ ﺑﻪ ﻫﺮ ﻭﺳﻴﻠﻪ ﺑﻪ ﺟﻬﺎﺩ ﺑﺮﻭﻧﺪ ﺗـﺎ ﺍﻣـﻮﺍﻟﯽ ﺭﺍ ﺑـﻪ ﻏﻨﻴﻤـﺖ ﺑﮕﻴﺮﻧـﺪ ﻭ ﮔﺮﻭﻫـﯽ‬ ‫ﺍﺯ ﺩﺧﺘﺮﺍﻥ ﻭ ﭘـﺴﺮﺍﻥ ﭼﺮﮐـﺴﺎﻥ ﺭﺍ ﮔﺮﻓﺘـﻪ ﺩﺭ ﺑﺎﺯﺍﺭﻫـﺎ ﺑﻔﺮﻭﺷـﻨﺪ ﻭ ﺩﺭﺁﻣـﺪﯼ ﮐـﺴﺐ ﮐﻨﻨـﺪ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺑﻪ ﺍﻳـﻦ ﺩﺭﺧﻮﺍﺳـﺖ ﭘﺎﺳـﺦ ﻣـﺴﺎﻋﺪ ﻧـﺪﺍﺩ ﻭ ﺩﺭﻋـﻴﻦ ﺣـﺎﻝ ﺑـﺎ ﺟﻬـﺎﺩ ﮐـﺮﺩﻥ‬ ‫ﻣﺮﻳـﺪﺍﻥ ﺷـﻴﺦ ﺣﻴـﺪﺭ ﻧﻴـﺰ ﳐﺎﻟﻔــﺖ ﻧﻨﻤـﻮﺩ‪ .‬ﺍﻣـﺎ ﺷـﻴﺦ ﺣﻴـﺪﺭ ﺑــﺎ ﻋﻨـﻮﺍﻥ ﮐـﺮﺩﻥ ﺍﻳـﻦ ﻣــﺴﺌﻠﻪ‬ ‫ﻫﺪﻑ ﺩﻳﮕﺮﯼ ﺩﺭ ﺳﺮ ﺩﺍﺷﺖ‪ .‬ﺍﻭ ﮐﻪ ﺍﻳﻨﮏ ﺧﻮﺩ ﺭﺍ ﺑﻪﺣـﺪ ﮐـﺎﻓﯽ ﻧﻴﺮﻭﻣﻨـﺪ ﻣـﯽﻳﺎﻓـﺖ ﺩﺭ‬

‫ﻧﻈﺮ ﺩﺍﺷﺖ ﮐﻪ ﺑﻪ‪‬ﺎﻧﮥ ﺟﻬﺎﺩ ﺑﺎ ﭼﺮﮐﺴﺎﻥ ﺑﻪ ﺷﺮﻭﺍﻥ ﲪﻠـﻪ ﮐﻨـﺪ ﻭ ﻗـﺼﺎﺹ ﺧـﻮﻥ ﭘـﺪﺭﺵ‬

‫ﺷــﻴﺦ ﺟﻨﻴــﺪ ﺭﺍ ﺍﺯ ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺑﮕﻴــﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳــﻦ ﺯﻣــﺎﻥ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﻫــﺰﺍﺭﺍﻥ ﻣﺮﻳــﺪ ﺗﺎﺗــﺎﺭ‬ ‫ﺩﺍﺷﺖ ﮐﻪ ﺁﻣﺎﺩﻩ ﺑﻮﺩﻧـﺪ ﺩﺭ ﻣﻮﻗـﻊ ﻻﺯﻡ ﻭ ﻓﺮﺻـﺖ ﻣﻨﺎﺳـﺐ ﺑـﻪ ﺍﻭ ﺑﭙﻴﻮﻧﺪﻧـﺪ ﻭ ﻓﺮﻣﺎ‪‬ـﺎﻳﺶ‬

‫ﺭﺍ ﺑﻪ ﺍﺟﺮﺍ ‪‬ﻨﺪ‪.‬‬

‫ﺷﻴﺦ ﺣﻴﺪﺭ ﺩﺭ ﺍﻭﺍﺧﺮ ‪‬ﺎﺭ ‪ ۸۶۷‬ﺑﺎ ﺩﺳـﺘﻪﺋـﯽ ﺍﺯ ﻣﺮﻳـﺪﺍﻧﺶ ﺍﺯ ﺍﺭﺩﺑﻴـﻞ ﺧـﺎﺭﺝ ﺷـﺪ ﻭ‬

‫ﺩﺭ ﴰــﺎﻝ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺩﺭ ﮐﻨــﺎﺭ ﺭﻭﺩ ﮐــﺮ ﺑــﻪ‪‬ﺎﻧــﮥ ﮔــﺮﺩﺵ ﻭ ﺗﻔــﺮﻳﺢ ﺍﻗﺎﻣــﺖ ﮔﺮﻓــﺖ‪ .‬ﺍﻭ ﺍﺯ‬ ‫ﺁﳒــﺎ ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺭﺍ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ ﻓﺮﺳــﺘﺎﺩ ﺗــﺎ ﺟﻬــﺎﺩﮔﺮﺍﻥ‪ ‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﮔــﺮﺩﺁﻭﺭﯼ ﮐــﺮﺩﻩ‬

‫ﺑـﻪﻧـﺰﺩ ﺍﻭ ﺑﻔﺮﺳـﺘﻨﺪ‪ .‬ﺩﺭ ﺧـﻼﻝ ﺩﻭﻣـﺎﻩ ﺑـﻴﺶ ﺍﺯ ﺷـﺶ ﻫـﺰﺍﺭ ﻗﺰﻟﺒـﺎﺵ ﺍﺯ ﺍﻃـﺮﺍﻑ ﻭ ﺍﮐﻨـﺎﻑ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻓﺘﻪ ﺑﻪ ﺍﻭ ﭘﻴﻮﺳﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻭﺍﺳﻂ ﺗﺎﺑﺴﺘﺎﻥ ﺷﻴﺦ ﺣﻴﺪﺭ ﺑﺎ ﺍﻳﻦ ﻋﺪﻩ‬

‫ﺍﺯ ﺭﻭﺩ ﮐﺮ ﻋﺒﻮﺭ ﮐﺮﺩ ﻭ ﺑﻪ ﺁﺑﺎﺩﻳﻬﺎﯼ ﺑﺮﺩﻉ ﻭ ﳏﻤﻮﺩﺁﺑـﺎﺩ ﮐـﻪ ﻋﻤﻮ ‪‬ﻣـﺎ ﺳـﻨﯽ ﺑﻮﺩﻧـﺪ ﻳـﻮﺭﺵ‬ ‫ﺑﺮﺩﻩ ﺭﻭﺳﺘﺎﻫﺎ ﺭﺍ ﺑﻪﺑﺎﺩ ﻏﺎﺭﺕ ﺩﺍﺩ ﻭ ﴰـﺎﺭ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺳـﺎﮐﻨﺎﻥ ﺍﻳـﻦ ﺭﻭﺳـﺘﺎﻫﺎ ﺭﺍ ﺑـﻪﻭﻳـﮋﻩ‬

‫ﻓﻘﻴﻬﺎﻥ ﺭﺍ ﮐﺸﺘﺎﺭ ﮐﺮﺩ‪ .‬ﺍﻭ ﺳﭙﺲ ﻣﺘﻮﺟﻪ ﴰﺎﺧﯽ ﺷﺪ‪ ،‬ﻭ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺭﺍ ﮐـﻪ ﺑـﺮﺍﯼ ﺩﻓـﺎﻉ ﺍﺯ‬

‫ﴰ ــﺎﺧﯽ ﻟ ــﺸﮑﺮ ﺁﺭﺍﺳ ــﺘﻪ ﺑ ــﻮﺩ ﺷﮑ ــﺴﺖ ﻭ ﻓ ــﺮﺍﺭﯼ ﺩﺍﺩﻩ ﻭﺍﺭﺩ ﺷ ــﻬﺮ ﴰ ــﺎﺧﯽ ﺷ ــﺪ‪ .‬ﺍﻭ ﺑ ــﻪ‬ ‫ﻗــﺼﺎﺹ ﺁﻧﮑــﻪ ﺑﺮﺧــﯽ ﺍﺯ ﻣﻮﻗﻮﻓــﺎﺕ ﺧﺎﻧﻘــﺎﻩ ﺍﺭﺩﺑﻴــﻞ ﺭﺍ ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ ﺑــﻪﻧﻔــﻊ ﻣــﺪﺍﺭﺱ‬

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‫‪۶۰‬‬ ‫ﺩﻳﻨ ــﯽ ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﻣ ــﺼﺎﺩﺭﻩ ﮐ ــﺮﺩﻩ ﺑ ــﻮﺩ‪ ،‬ﲤ ــﺎﻣﯽ ﻓﻘﻴﻬ ــﺎﻥ ﻭ ﻣﺪﺭﺳ ــﺎﻥ ﻭ ﺍﺋﻤ ــﮥ ﻣ ــﺴﺎﺟﺪ‬ ‫ﺝ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ﺩﺍﺩ ﻭ ﺷــﻬﺮ ﺭﺍ ﺑــﻪﺁﺗــﺶ‬ ‫ﴰــﺎﺧﯽ ﺭﺍ ﮐــﺸﺘﺎﺭ ﮐــﺮﺩ‪ ،‬ﻭ ﺍﻣــﻮﺍﻝ ﺷــﻬﺮ ﺭﺍ ﺑــﻪﺗــﺎﺭﺍ ﹺ‬ ‫ﮐﺸﻴﺪ‪ .‬ﺍﻭ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﮐﻪ ﺑﺎ ﳘﮥ ﺷﻬﺮﻫﺎﯼ ﺷﺮﻭﺍﻥ ﭼﻨﻴﻦ ﮐﻨﺪ‪ .‬ﺍﻭ ﭘﺲ ﺍﺯ ﴰﺎﺧﯽ ﺑـﻪ‬

‫ﺩﺭﺑﻨﺪ ﲪﻠﻪ ﺑـﺮﺩ‪ ،‬ﻭ ﺑـﺎ ﺁﻥ ﺷـﻬﺮ ﻧﻴـﺰ ﻣﺜـﻞ ﴰـﺎﺧﯽ ﺭﻓﺘـﺎﺭ ﮐـﺮﺩ‪ ،‬ﻭ ﻓﻘﻬـﺎ ﻭ ﻋﻠﻤـﺎ ﻭ ﻣـﺮﺩﻡ ﺭﺍ‬

‫ﮐﺸﺘﺎﺭ ﻭ ﺍﻣﻮﺍﻝ ﺭﺍ ﻏﺎﺭﺕ ﮐﺮﺩ ﻭ ﺷﻬﺮ ﺭﺍ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪ‪.‬‬

‫ﺷﺮﻭﺍﻧﺸﺎﻩ ﭘﺲ ﺍﺯ ﺷﮑﺴﺖ ﻭ ﻓﺮﺍﺭ ﺍﺯ ﺑﺮﺍﺑﺮ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺩﮊ ﮔﻠﺴﺘﺎﻥ ﻣﻮﺿﻊ ﮔﺮﻓﺖ‬

‫ﻭ ﺍﺯ ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ ﺍﺳ ــﺘﻤﺪﺍﺩ ﮐــﺮﺩ‪ .‬ﺳــﻠﻄﺎﻥ ﻳﻌﻘ ــﻮﺏ ﺑــﯽﺩﺭﻧــﮓ ﻟ ــﺸﮑﺮﯼ ﺑــﻪﻣﻨﻄﻘ ــﻪ‬

‫ﮔﺴﻴﻞ ﮐﺮﺩ‪ .‬ﺩﺭ ﻧﺎﺣﻴﮥ ﺗﱪﺳﺮﺍﻥ ﳘﺎﻥ ﺟـﺎﺋﯽ ﮐـﻪ ﺷـﻴﺦ ﺟﻨﻴـﺪ ﺑـﻪ ﻗﺘـﻞ ﺭﺳـﻴﺪﻩ ﺑـﻮﺩ ﺩﻭ‬ ‫ﻧﻴﺮﻭﯼ ﺷﺮﻭﺍﻧﺸﺎﻩ ﻭ ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺑﻪ ﻫﻢ ﭘﻴﻮﺳﺘﻨﺪ‪ .‬ﺟﻨﮓ ﺑﺰﺭﮒ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑـﺎ ﻧﻴـﺮﻭﯼ‬

‫ﻣﺘﺤﺪ ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﻭ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺩﺭ ﺗﻴﺮﻣﺎﻩ ‪۸۶۷‬ﺥ ﺭﺥ ﺩﺍﺩ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺁﻏﺎﺯ ﺗﻠﻔـﺎﺕ‬

‫ﺳ ــﻨﮕﻴﻨﯽ ﺑ ــﺮ ﻧﻴﺮﻭﻫ ــﺎﯼ ﻣ ــﺸﺘﺮﮎ ﺳ ــﻠﻄﺎﻥ ﻳﻌﻘ ــﻮﺏ ﻭ ﺷﺮﻭﺍﻧ ــﺸﺎﻩ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧ ــﺪ‪ ،‬ﻭﻟ ــﯽ ﺩﺭ‬

‫ﺣﻴﻨــﯽ ﮐــﻪ ﻧﻴــﺮﻭﯼ ﻣــﺸﺘﺮﮎ ﺩﺭ ﺁﺳــﺘﺎﻧﮥ ﺷﮑــﺴﺖ ﻗــﺮﺍﺭ ﺩﺍﺷــﺖ‪ ،‬ﺷــﻴﺦ ﺣﻴــﺪﺭ ﺗﻴــﺮ ﺧــﻮﺭﺩ ﻭ‬ ‫ﮐﺸﺘﻪ ﺷﺪ‪ ،‬ﻭ ﻣﺮﻳﺪﺍﻥ ﺗﺎﺗﺎﺭﺵ ﮐﻪ ﺑﯽﻓﺮﻣﺎﻧﺪﻩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺳﺮﺁﺳﻴﻤﻪ ﭘﺎ ﺑﻪ ﻓـﺮﺍﺭ ‪‬ﺎﺩﻧـﺪ ﻭ‬ ‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺁ‪‬ﺎ ﺩﺭ ﺣﻴﻦ ﻓﺮﺍﺭ ﺑﻪﮐـﺸﱳ ﺭﻓﺘﻨـﺪ‪ .‬ﻓﺮﻣﺎﻧـﺪﻩ ﺳـﭙﺎﻩ ﺳـﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ ﺳـﺮ ﺷـﻴﺦ‬

‫ﺣﻴــﺪﺭ ﺭﺍ ﺍﺯ ﺗــﻦ ﺟــﺪﺍ ﮐــﺮﺩﻩ ﺑــﻪ ﺗﱪﻳــﺰ ﺑــﺮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻧﻴــﺰ ﺑــﻪ ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ ﺍﻧــﺎﺗﻮﻟﯽ ﻭ ﻣﻴــﺎﻥ‬ ‫ﻗﺒﺎﻳﻞ ﺧﻮﺩﺷﺎﻥ ﺭﻓﺘﻨﺪ‪.‬‬

‫ﺷﻴﺦ ﺣﻴـﺪﺭ ﺩﺭ ﺳـﺎﳍﺎﯼ ﺍﺧﻴـﺮ ﺟﻨﺎﻳﺘـﻬﺎﯼ ﺑﺰﺭﮔـﯽ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﮐـﺮﺩﻩ ﺑـﻮﺩ‪ ،‬ﻭ ﺩﺭ‬

‫ﻟﺸﮑﺮﮐ ــﺸﯽ ﺍﺧﻴ ــﺮ ﻧﻴ ــﺰ ﴰ ــﺎﺭ ﺑ ــﺴﻴﺎﺭﯼ ﺍﺯ ﺑﺰﺭﮔ ــﺎﻥ ﺩﻳ ــﻦ ﺭﺍ ﺩﺭ ﺷ ــﺮﻭﺍﻥ ﺑ ــﻪ ﻗﺘ ــﻞ ﺭﺳ ــﺎﻧﺪﻩ‬

‫ﭼﻨﺪﻳﻦ ﻣﺴﺠﺪ ﻭ ﻣﺪﺭﺳﻪ ﺭﺍ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻩ ﻳﺎ ﻣﻨﻬﺪﻡ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺍﻭ‬ ‫ﺩﺭ ﺧﺸﻢ ﺑﻮﺩﻧﺪ؛ ﻭ ﭼﻮﻥ ﺷﻴﺦ ﺣﻴﺪﺭ ﺭﺍ ﻭﺍﺑﺴﺘﻪ ﺑـﻪ ﺳـﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ ﻣـﯽﺩﺍﻧـﺴﺘﻨﺪ ﻃﺒﻴﻌـﯽ‬

‫ﺑﻮﺩ ﮐﻪ ﻧﺎﺭﺿﺎﻳﺘﯽﺷﺎﻥ ﻣﺘﻮﺟﻪ ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺷﻮﺩ‪ .‬ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺑﺮﺍﯼ ﻓﺮﻭﻧـﺸﺎﻧﺪﻥ‬

‫ﺧﺸﻢ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺳﺮ ﺷـﻴﺦ ﺣﻴـﺪﺭ ﺭﺍ ﺩﺭ ﺧﻴﺎﺑﺎ‪‬ـﺎﯼ ﺗﱪﻳـﺰ ﮔﺮﺩﺍﻧـﺪﻩ ﺩﺭ‬ ‫ﻣﻌﺮﺽ ﲤﺎﺷﺎ ‪‬ﺎﺩﻧﺪ‪ ،‬ﺳﭙﺲ ﺁﻥﺭﺍ ﺩﺭ ﭘﻴﺶ ﺳﮕﺎﻥ ﺍﻧﺪﺍﺧﺘﻨﺪ‪.‬‬

‫ﭘــﺲ ﺍﺯ ﺍﻳــﻦ ﻗــﻀﺎﻳﺎ ﺧﺎﻧﻘــﺎﻩ ﺍﺭﺩﺑﻴــﻞ ﮐــﻪ ﺳــﺎﳍﺎ ﺑــﻮﺩ ﺑــﻪ ﻣﺮﮐــﺰ ﺍﺭﻋــﺎﺏ ﻭ ﻭﺣــﺸﺖ ﻭ‬

‫ﺗــﺮﻭﺭ ﺗﺒــﺪﻳﻞ ﺷــﺪﻩ ﺑــﻮﺩ ﺑــﻪﻓﺮﻣــﺎﻥ ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ ﺗﻌﻄﻴــﻞ ﺷــﺪ‪ .‬ﺯﻥ‪ ‬ﺷــﻴﺦ ﺣﻴــﺪﺭ ﻳﻌﻨــﯽ‬

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‫‪۶۱‬‬ ‫ﻣﺎﺭﺗﺎ‪ ،‬ﺧﻮﺍﻫ ﹺﺮ ﻧﺎﻣﺎﺩﺭﯼ ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺑﺎ ﺳـﻪ ﭘـﺴﺮﺵ ﻋﻠـﯽ ﻭ ﺍﺑـﺮﺍﻫﻴﻢ ﻭ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ‬ ‫ﺗﱪﻳ ــﺰ ﺑ ــﺮﺩﻩ ﺷ ــﺪﻧﺪ‪ .‬ﺑ ــﺮﺍﯼ ﺍﻳﻨﮑ ــﻪ ﺍﻳ ــﻦ ﭘ ــﺴﺮﺍﻥ ﺍﺯ ﺍﻧ ــﺎﺗﻮﻟﯽ ﻣﺮﮐ ــﺰ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺑ ــﻪﺩﻭﺭ‬ ‫ﺑﺎﺷﻨﺪ‪ ،‬ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎ ﻣﺎﺩﺭﺷﺎﻥ ﺑﻪ ﺷﻴﺮﺍﺯ ﻓﺮﺳـﺘﺎﺩ ﻭ ﺑـﻪ ﺣـﺎﮐﻢ ﭘـﺎﺭﺱ ﺩﺳـﺘﻮﺭ‬

‫ﻧﻮﺷﺖ ﮐﻪ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺩﮊ ﺍﺳﺘﺨﺮ ﺍﻗﺎﻣﺖ ﺩﻫﺪ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﻋﻠﯽ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ‬ ‫ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ ﺩﺭ ﻭﺑــﺎﯼ ﳘــﻪﮔﻴــﺮ ﺳــﺎﻝ ‪ ۸۶۹‬ﻭﺑــﺎﮔﻴﺮ ﺷــﺪ ﻭ ﺩﺭ ‪‬ﻤــﻦﻣــﺎﻩ ﺁﻥﺳــﺎﻝ‬

‫ﺩﺭﮔﺬﺷــﺖ‪ .‬ﭘــﺲ ﺍﺯ ﺍﻭ ﺟﻨــﮓ ﺧــﺎﻧﮕﯽ ﻣــﺪﻋﻴﺎﻥ ﺳــﻠﻄﻨﺖ ﺩﺭ ﺧﺎﻧــﺪﺍﻥ ﺍﻭ ﺁﻏــﺎﺯ ﺷــﺪ ﻭ ﺩﻩ‬ ‫ﺳﺎﻝ ﲤﺎﻡ‪ ‬ﻧﻴﻤﮥ ﻏﺮﺑﯽﹺ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﺭ ﺁﺷﻮﺏ ﻭ ﻧﺎﺍﻣﻨﯽ ﻓﺮﻭ ﺑﺮﺩ‪ .‬ﺍﺑﺘﺪﺍ ﺑﺎﯼﺳﻨﻘﺮ ﭘﺴﺮ ﺍﺭﺷـﺪ‬ ‫ﺳﻠﻄﺎﻥ ﻳﻌﻘﻮﺏ ﺩﺭ ﺗﱪﻳﺰ ﺑﺮﲣﺖ ﻧﺸﺴﺖ‪ .‬ﻣﺴﻴﺢ ﻣﻴﺮﺯﺍ ﺑﺎﻳﻨﺪﺭ ﮐﻪ ﺑﺮﺍﯼ ﺗﺼﺎﺣﺐ ﻣﻘـﺎﻡ‬

‫ﺳــﻠﻄﻨﺖ ﺑﺮﺧﺎﺳــﺘﻪ ﺑ ــﻮﺩ ﺩﺭﺑﺮﺍﺑــﺮ ﺍﻭ ﺷﮑ ــﺴﺖ ﺧــﻮﺭﺩﻩ ﺑ ــﻪ ﮐــﺸﱳ ﺭﻓ ــﺖ‪ .‬ﳏﻤــﻮﺩ ﺑﻴ ــﮏ‬

‫ ﺑــﺮﺍﺩﺭﺯﺍﺩﮤ ﺳ ــﻠﻄﺎﻥ ﻳﻌﻘ ــﻮﺏ ﮐــﻪ ﺍﺯ ﭘ ــﺎﺭﺱ ﺑ ــﻪﻗــﺼﺪ ﺗﱪﻳ ــﺰ ﺑﻴ ــﺮﻭﻥ ﺷــﺪﻩ ﺑ ــﻮﺩ ﻧﻴ ـﺰ ﺩﺭ‬ ‫ﻧﺰﺩﻳﮑـ ــﯽ ﳘـ ــﺪﺍﻥ ﺩﺭ ﺟﻨـ ــﮓ ﮐـ ــﺸﺘﻪ ﺷـ ــﺪ‪ .‬ﺳـ ــﻠﻴﻤﺎﻥ ﺑﻴـ ــﮏ ﺑﺎﻳﻨـ ــﺪﺭ ﺣـ ــﺎﮐﻢ ﻣـ ــﺎﺭﺩﻳﻦ ﻭ‬

‫ﮐﺮﺩﺳﺘﺎﻥ ﻣﺪﻋﯽ ﺩﻳﮕﺮ ﺳﻠﻄﻨﺖ ﺑﻮﺩ ﮐﻪ ﺑﺎﻳـﺴﻨﻘﺮ ﺭﺍ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺷﮑـﺴﺖ ﻭ ﻓـﺮﺍﺭﯼ‬ ‫ﺩﺍﺩ ﻭ ﺗﱪﻳــﺰ ﺭﺍ ﮔﺮﻓــﺖ ﻭ ﺧــﻮﺩ ﺭﺍ ﺷــﺎﻩ ﺍﻳــﺮﺍﻥ ﺧﻮﺍﻧــﺪ‪ .‬ﺭﺳــﺘﻢ ﺑﻴــﮏ ﭘــﺴﺮ ﻣﻘــﺼﻮﺩ ﻭ ﻧــﻮﺍﺩﮤ‬

‫ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﻳﮑﯽ ﺩﻳﮕﺮ ﺍﺯ ﻣﺪﻋﻴﺎﻥ ﺳﻠﻄﻨﺖ ﺑﻮﺩ‪ .‬ﺳﻠﻴﻤﺎﻥ ﺑﻴﮏ ﺑﻪﺟﻨـﮓ ﺍﻭ ﺷـﺘﺎﻓﺖ؛‬

‫ﻭﻟﯽ ﺷﮑﺴﺖ ﻳﺎﻓﺘﻪ ﮐﺸﺘﻪ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺑﺎﻳﺴﻨﻘﺮ ﮐﻪ ﺑﻪ ﺷﺮﻭﺍﻥ ﮔﺮﻳﺨﺘﻪ ﺑﻮﺩ ﺗـﺪﺍﺭﮎ‬

‫ﺳـﭙﺎﻩ ﺩﻳـﺪ ﻭ ﻗـﺼﺪ ﺗﱪﻳـﺰ ﮐـﺮﺩ ﻭ ﺩﺭ ﺟﻨـﮓ ﺑــﺎ ﺭﺳـﺘﻢ ﺑﻴـﮏ ﺷﮑـﺴﺖ ﻳﺎﻓﺘـﻪ ﺑـﺎﺯ ﺑـﻪ ﺷــﺮﻭﺍﻥ‬ ‫ﮔﺮﻳﺨﺖ ﻭ ﺭﺳﺘﻢ ﺑﻴﮏ ﺑﺮ ﺗﱪﻳﺰ ﺩﺳﺖ ﻳﺎﻓﺘﻪ ﺧﻮﺩ ﺭﺍ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻧﺎﻣﻴﺪ )‪‬ﺎﺭ ‪.(۸۷۱‬‬

‫ﺭﺳﺘﻢ ﺑﻴﮏ ﻧﻴﺰ ﺑـﺎ ﭼﻨـﺪ ﻣـﺪﻋﯽ ﺳـﻠﻄﻨﺖ ﺭﻭﺑـﺮﻭ ﺑـﻮﺩ ﮐـﻪ ﻫﺮﮐـﺪﺍﻡ ﺑـﻪ ﻧﻮﺑـﮥ ﺧـﻮﺩ ﺍﺯ‬

‫ﲪﺎﻳــﺖ ﲞــﺸﯽ ﺍﺯ ﺗﺮﮐــﺎﻥ ﺑــﺮﺍﯼ ﻣﻮﺍﺟﻬــﻪ ﺑــﺎ ﺍﻭ ﺑﺮﺧــﻮﺭﺩﺍﺭ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﲪــﺪ ﺑﻴــﮏ ﻧــﻮﺍﺩﮤ‬

‫ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﮐﻪ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻫﻮﺍﺩﺍﺭ ﻣﺴﻴﺢ ﻣﻴﺮﺯﺍ ﺑﻮﺩ ﭘـﺲ ﺍﺯ ﮐـﺸﺘﻪ ﺷـﺪﻥ ﻣـﺴﻴﺢ ﻣﻴـﺮﺯﺍ‬ ‫ﺑـﻪ ﮐــﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ ﮔﺮﻳﺨــﺖ ﻭ ﺩﺭﺻـﺪﺩ ‪‬ﻴــﮥ ﺳـﭙﺎﻩ ﺑــﺮﺍﯼ ﺑﺎﺯﮔـﺸﺖ ﺑــﻪ ﺍﻳـﺮﺍﻥ ﻭ ﺗــﺼﺎﺣﺐ‬

‫ﺗﺎﺝ ﻭ ﲣﺖ ﺑﺮﺁﻣﺪ‪ .‬ﻣﺮﺍﺩﺑﻴﮏ ﺑﺮﺍﺩﺭ ﺑﺎﻳﺴﻨﻘﺮ ﺑﻪ ﺷﺮﻭﺍﻥ ﮔﺮﻳﺨﺘﻪ ﺑﻪ ﺑﺮﺍﺩﺭﺵ ﭘﻴﻮﺳﺖ ﻭ‬

‫ﺑ ــﺎ ﺍﻭ ﺩﺳ ــﺖ ﺑ ــﻪﮐ ــﺎﺭ ﲨ ــﻊﺁﻭﺭﯼ ﺳ ــﭙﺎﻩ ﺑ ــﺮﺍﯼ ﲪﻠ ــﻪ ﺑ ــﻪ ﺗﱪﻳ ــﺰ ﺷ ــﺪ‪ .‬ﳏﻤ ــﺪﯼ ﺑﻴ ــﮏ ﻭ‬

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‫‪۶۲‬‬ ‫ﺍﻟﻮﻧـﺪﺑﻴﮏ ﻧﻮﺍﺩﮔـﺎﻥ ﺩﻳﮕــﺮ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﻧﻴــﺰ ﻫﺮﮐـﺪﺍﻡ ﺑــﺪﻭﻥ ﺍﺭﺗﺒـﺎﻁ ﺑــﺎ ﺩﻳﮕـﺮﯼ ﺑــﻪ‬ ‫ﻧﻮﺑﮥ ﺧﻮﺩ ﺍﺯ ﭘـﺸﺘﯽﺑـﺎﻧﯽ ﲞـﺸﯽ ﺍﺯ ﺗﺮﮐـﺎﻥ ﻭ ﺍﻣـﺮﺍﯼ ﺑﺎﻳﻨـﺪﺭﯼ ﺑﺮﺧـﻮﺭﺩﺍﺭ ﺑﻮﺩﻧـﺪ ﻭ ﺳـﭙﺎﻩ‬ ‫ﮔﺮﺩ ﻣﯽﺁﻭﺭﺩﻧﺪ ﺗـﺎ ﺳـﻠﻄﻨﺖ ﺭﺍ ﻗﺒـﻀﻪ ﮐﻨﻨـﺪ‪ .‬ﺩﺭ ﻣﻴـﺎﻥ ﺍﻳـﻦ ﺍﻭﺿـﺎﻉ ﺁﺷـﻔﺘﻪ ﺳﺮﺍﺳـﺮ ﺍﻳـﺮﺍﻥ‪‬‬

‫ﻏﺮﺑﯽ ﺭﺍ ﻧﺎﺍﻣﻨﯽ ﻭ ﺑﯽﺛﺒﺎﺗﯽ ﻓﺮﺍﮔﺮﻓﺖ‪ ،‬ﻭ ﻫـﺮ ﻳـﮏ ﺍﺯ ﻣـﺪﻋﻴﺎﻥ ﺳـﻠﻄﻨﺖ ﺑـﺎ ﻫـﻮﺍﺩﺍﺭﺍﻧﺶ‬ ‫ﺩﺭ ﻧﻘﻄــﻪﺋــﯽ ﺍﺯ ﺍﻳــﺮﺍﻥ‪ ‬ﻏﺮﺑــﯽ ﺑــﺎ ﮔــﺮﻓﱳ ﻣﺎﻟﻴﺎ‪‬ــﺎﯼ ﺳــﻨﮕﻴﻦ ﺍﺯ ﻣــﺮﺩﻡ ﺑــﻪﲨــﻊ ﻣــﺎﻝ ﺑــﺮﺍﯼ‬ ‫ﺗﺄﻣﻴﻦ ﻫﺰﻳﻨﮥ ﻧﺰﺍﻋﺸﺎﻥ ﻣﺸﻐﻮﻝ ﺑﻮﺩﻧﺪ ﻭ ﺛﺮﻭ‪‬ﺎﯼ ﮐﺸﻮﺭ ﺭﺍ ﺑﺮﺑﺎﺩ ﻣﯽﺩﺍﺩﻧﺪ‪.‬‬

‫ﺟﻨﮕﻬﺎﯼ ﻣﺪﻋﻴﺎﻥ ﺳـﻠﻄﻨﺖ ﺑﺎﻳﻨـﺪﺭﯼ ﻋـﻼﻭﻩ ﺑﺮﺁﻧﮑـﻪ ﻭﻳﺮﺍﻧﻴﻬـﺎﯼ ﺑـﺴﻴﺎﺭ ﺩﺭ ﮐـﺸﻮﺭ‬

‫ﺑﻪﺩﻧﺒﺎﻝ ﺁﻭﺭﺩ‪ ،‬ﺟﺎﺩﻩﻫﺎﯼ ﮐﺎﺭﻭﺍﻥﺭﻭ ﺭﺍ ﻧﺎﺍﻣﻦ ﮐﺮﺩ ﻭ ﺑﺎﺯﺭﮔﺎﻧﯽ ﻭ ﮐـﺸﺎﻭﺭﺯﯼ ﺭﺍ ﺍﺯ ﺭﻭﻧـﻖ‬ ‫ﺍﻓﮑﻨــﺪ ﻭ ﺩﺭﻧﺘﻴﺠــﻪ ﺑــﻪ ﺻــﻨﻌﺖ ﮐــﺸﻮﺭ ﻟﻄﻤــﻪﺋــﯽ ﺷــﺪﻳﺪ ﻭﺍﺭﺩ ﺁﻭﺭﺩ‪ .‬ﻣﺎﻟﻴﺎ‪‬ــﺎﯼ ﺳــﻨﮕﻴﻦ ﻭ‬

‫ﺍﺟﺤﺎﻑﺁﻣﻴﺰﯼ ﮐﻪ ﻣﺪﻋﻴﺎﻥ ﺳﻄﻨﺖ ﺑﻪﺧـﺎﻃﺮ ﺗـﺄﻣﻴﻦ ﻫﺰﻳﻨـﻪﻫـﺎﯼ ﺟﻨﮕﻬـﺎﯼ ﻗﺪﺭﺗـﺸﺎﻥ ﺑـﺮ‬ ‫ﻣﺮﺩﻡ ﻣﯽﺑﺴﺘﻨﺪ ﮐﺸﻮﺭ ﺭﺍ ﺩﺭ ﻓﻘﺮ ﻭ ‪‬ﯽﺩﺳﺘﯽ ﻓﺮﻭ ﺑﺮﺩ‪.‬‬

‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺳـﺘﻤﯽ ﮐـﻪ ﺩﺭﻧﺘﻴﺠـﮥ ﺍﻳـﻦ ﺟﻨﮕﻬـﺎﯼ ﺧـﺎﻧﮕﯽ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﺭﺳـﻴﺪ ﺑﺎﺯﮔـﺸﺖ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﺎﺗﺎ ﹺﺭ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ .‬ﺭﺳـﺘﻢ ﺑﻴـﮏ ﭘـﺲ ﺍﺯ ﺁﻧﮑـﻪ ﺩﺭ ﺗﱪﻳـﺰ ﻣـﺴﺘﻘﺮ ﺷـﺪ‪،‬‬ ‫ﺑﻪ ﻫﺪﻑ ﺁﻧﮑﻪ ﺍﺯ ﻧﻔﻮﺫ ﻓﺮﺯﻧﺪﺍﻥ ﺷﻴﺦ ﺣﻴﺪﺭ ﺩﺭ ﻣﻴﺎﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﻧﻔﻊ ﺧﻮﺩﺵ ﺍﺳﺘﻔﺎﺩﻩ‬

‫ﮐﻨﺪ‪ ،‬ﻭ ﻧﻴﺮﻭﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺑﻪ ﺧﺪﻣﺖ ﮔﺮﻓﺘﻪ ﺩﺭ ﺟﻨﮓ ﻗﺪﺭﺕ ﺩﺍﺧﻠﯽ ﺍﺯ ﺁ‪‬ـﺎ ﺩﺭ ﺑﺮﺍﺑـﺮ‬ ‫ﺭﻗﺒﺎﻳﺶ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﺪ‪ ،‬ﺩﺳـﺘﻮﺭ ﺩﺍﺩ ﻋﻤـﻪﺍﺵ ﻣﺎﺭﺗـﺎ ﺭﺍ ﺑـﺎ ﻓﺮﺯﻧـﺪﺍﻧﺶ ﺍﺯ ﺷـﻴﺮﺍﺯ ﺑـﻪ ﺗﱪﻳـﺰ‬ ‫ﺑﱪﻧﺪ‪ .‬ﺍﻭ ﻋﻠﯽ ﭘﺴﺮ ﺍﺭﺷـﺪ ﺣﻴـﺪﺭ ﺭﺍ ﺑـﺎ ﻟﻘـﺐ ﺳـﻠﻄﺎﻥ ﻋﻠـﯽ ﺑـﺮ ﻣـﺴﻨﺪ ﺭﻳﺎﺳـﺖ ﺧﺎﻧﻘـﺎﻩ‬

‫ﺍﺭﺩﺑﻴﻞ ﻧﺸﺎﻧﺪ ﻭ ﺩﺳﺘﻮﺭ ﺍﻋﺎﺩﮤ ﺍﻣﻼﮎ ﻣﺼﺎﺩﺭﻩﺷﺪﮤ ﺧﺎﻧﻘﺎﻩ ﺭﺍ ﺻﺎﺩﺭ ﮐﺮﺩ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷـﺎﻥ ﮐــﻪ ﺩﺭ ﺍﻳــﻦﺯﻣــﺎﻥ ﺩﺭ ﻣﻨــﺎﻃﻖ ﳐﺘﻠــﻒ ﺍﻧــﺎﺗﻮﻟﯽ ﺩﺭ ﻣﻴــﺎﻥ ﻗﺒﺎﻳــﻞ ﺧﻮﺩﺷــﺎﻥ‬

‫ﭘﺮﺍﮐﻨﺪﻩ ﺑﻮﺩﻧﺪ ﺑﻪﳏﺾ ﺷﻨﻴﺪﻥ ﺧﱪ ﺁﺯﺍﺩﺷﺪﻥ ﺍﻭﻻﺩ ﺷـﻴﺦ ﺣﻴـﺪﺭ ﻭ ﺑﺎﺯﮔـﺸﺎﻳﯽﹺ ﺧﺎﻧﻘـﺎﻩ‬

‫ﺍﺭﺩﺑﻴﻞ ﺑﻪﺩﻭﺭ ﺧﻠﻴﻔﻪﻫﺎﯼ ﺷـﻴﺦ ﺣﻴـﺪﺭ ﮔـﺮﺩ ﺁﻣـﺪﻩ ﺑـﻪﺳـﻮﯼ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺑـﻪﺭﺍﻩ ﺍﻓﺘﺎﺩﻧـﺪ ﻭ‬ ‫ﭘﻴﺮﺍﻣﻮﻥ ﺳﻠﻄﺎﻥ ﻋﻠﯽ ﲨﻊ ﺷﺪﻧﺪ‪ .‬ﺭﺳﺘﻢ ﺑﻴﮏ ﺍﻳﻦ ﻧﻴﺮﻭ ﺭﺍ ﺑـﺮﺍﯼ ﻣﻘﺎﺑﻠـﻪ ﺑـﺎ ﺩﴰﻨـﺎﻧﺶ‬ ‫ﺑﻪﮐﺎﺭ ﮔﺮﻓﺖ‪ .‬ﺍﻭ ﺳﻠﻄﺎﻥ ﻋﻠﯽ ﺭﺍ ﺑـﺎ ﮔﺮﻭﻫـﯽ ﺍﺯ ﻣﺮﻳـﺪﺍﻧﺶ ﮐـﻪ ﺗـﺎﺯﻩ ﺑـﻪ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺁﻣـﺪﻩ‬

‫ﺑﻮﺩﻧﺪ ﺑﺮﺍﯼ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺑﺎﻳﺴﻨﻘﺮ ﺑﻪ ﺷﺮﻭﺍﻥ ﮔﺴﻴﻞ ﮐﺮﺩ؛ ﻭ ﮔـﺮﻭﻩ ﺩﻳﮕـﺮﯼ ﺍﺯ ﺁ‪‬ـﺎ ﺭﺍ ﺑـﺮ ﺳـ ﹺﺮ‬ ‫ﻳﮑــﯽ ﺍﺯ ﻫــﻮﺍﺩﺍﺭﺍﻥ ﺑﺎﻳــﺴﻨﻘﺮ ﮐــﻪ ﺩﺭ ﳘــﺪﺍﻥ ﻣــﺴﺘﻘﺮ ﺑــﻮﺩ ﻓﺮﺳــﺘﺎﺩ‪ .‬ﺑﺎﻳــﺴﻨﻘﺮ ﺩﺭ ﺟﻨــﮓ ﺑــﺎ‬

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‫‪۶۳‬‬ ‫ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﮐ ــﺸﺘﻪ ﺷ ــﺪ ﻭ ﻫ ــﻮﺍﺩﺍﺭﺍﻧﺶ ﻧﻴ ــﺰ ﺩﺭ ﻧﺰﺩﻳﮑ ــﯽ ﳘ ــﺪﺍﻥ ﺷﮑ ــﺴﺖ ﻳﺎﻓﺘﻨ ــﺪ‪ .‬ﺍﻳ ــﻦ‬ ‫ﭘﻴــﺸﺎﻣﺪ ﺑــﺮ ﺍﳘﻴــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻧــﺰﺩ ﺭﺳــﺘﻢ ﺑﻴــﮏ ﺍﻓــﺰﻭﺩ ﻭ ﺩﺳــﺖ ﺁ‪‬ــﺎ ﺭﺍ ﺩﺭ ﺍﺭﺩﺑﻴ ـﻞ ﺑــﺎﺯ‬ ‫ﮔﺬﺍﺷﺖ ﺗﺎ ﳘﺎﻥ ﺷﻴﻮﻩﻫﺎﯼ ﺩﻳﺮﻳﻨـﻪ ﺭﺍ ﺍﺯﺳـﺮ ﮔﻴﺮﻧـﺪ‪ .‬ﺍﺯ ﺁﻥ ﭘـﺲ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺍﺭﺩﺑﻴـﻞ ﻭ‬

‫ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺍﻃــﺮﺍﻑ ﺩﺳــﺖ ﺗﻌــﺪﯼ ﺑــﻪ ﺟــﺎﻥ ﻭ ﻣــﺎﻝ ﻣــﺮﺩﻡ ﮔــﺸﻮﺩﻧﺪ‪ ،‬ﻭ ﺟﻬــﺎﺩ ﺑــﺎ ﺳــﻨﻴﺎﻥ ﺭﺍ‬

‫ﺳــﺮﻟﻮﺣﮥ ﮐــﺎﺭ ﺧــﻮﻳﺶ ﻗــﺮﺍﺭ ﺩﺍﺩﻩ ﻋﻠﻤــﺎﯼ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺭﺍ ﺑــﻪ ﺷــﻴﻮﻩﻫــﺎﯼ ﮔﻮﻧــﺎﮔﻮﻥ ﺗــﺮﻭﺭ‬ ‫ﮐﺮﺩﻧـﺪ‪ ،‬ﻭ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﻣـﺴﺎﺟﺪ ﻭ ﻣــﺪﺍﺭﺱ ﺭﺍ ﺑـﻪﺁﺗـﺶ ﮐـﺸﻴﺪﻧﺪ‪ .‬ﺍﻳــﻦ ﺷـﻴﻮﻩﻫـﺎ ﺳـﺒﺐ ﺷــﺪ‬

‫ﮐﻪ ﻋﻠﯽ ﻭ ﺑﺮﺍﺩﺭﺍﻧﺶ ﺑﻪﻓﺮﻣﺎﻥ ﺭﺳﺘﻢ ﺑﻴﮏ ﺑﻪ ﺗﱪﻳﺰ ﺑﺮﺩﻩ ﺷﺪﻩ ﺯﻳ ﹺﺮ ﺍﻗﺎﻣﺖ ﺍﺟﺒﺎﺭﯼ ﻗﺮﺍﺭ‬ ‫ﮔﻴﺮﻧﺪ‪ ،‬ﻭ ﺍﺯ ﲤﺎﺱ ﺧﻠﻴﻔﻪﻫﺎ ﺑﺎ ﺁ‪‬ﺎ ﺟﻠﻮﮔﻴﺮﯼ ﺷﻮﺩ‪ .‬ﻟﻴﮑﻦ ﭘﺲ ﺍﺯ ﻣﺪﺕ ﮐﻮﺗـﺎﻫﯽ ﻋﻠـﯽ‬

‫ﻭ ﺩﻭﺑﺮﺍﺩﺭﺵ ﺭﺍ ﺷـﺒﺎﻧﻪ ﭼﻨـﺪ ﺗـﻦ ﺍﺯ ﻓـﺪﺍﺋﻴﺎﻥ ﻗﺰﻟﺒـﺎﺵ ﺍﺯ ﳏـﻞ ﺍﻗﺎﻣﺘـﺸﺎﻥ ﺭﺑـﻮﺩﻩ ﺍﺯ ﺗﱪﻳـﺰ‬ ‫ﮔﺮﻳﺰﺍﻧﺪﻧ ــﺪ )‪۸۷۳‬ﺥ(‪ .‬ﺭﻭﺯ ﺑﻌ ــﺪ ﺭﺳ ــﺘﻢ ﺑﻴ ــﮏ ﻳ ــﮏ ﮔ ــﺮﻭﻩ ‪ ۵۰۰‬ﻣ ــﺮﺩﯼ ﺭﺍ ﺑ ــﻪﺗﻌﻘﻴﺒ ــﺸﺎﻥ‬

‫ﻓﺮﺳ ــﺘﺎﺩ‪ .‬ﺍﻳﻨ ــﻬﺎ ﺩﺭ ﺭﻭﺳ ــﺘﺎﯼ ﴰﺎﺳ ــﺒﯽ ﻧﺰﺩﻳ ــﮏ ﺍﺭﺩﺑﻴ ــﻞ ﺑ ــﻪ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺭﺳ ــﻴﺪﻧﺪ؛ ﻭﻟ ــﯽ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﻪ ﺍﻳﻨﮏ ﺣـﺪﻭﺩ ‪ ۳۰۰‬ﺗـﻦ ﺑﻮﺩﻧـﺪ ﺩﺭ ﺩﻓـﺎﻉ ﺍﺯ ﻋﻠـﯽ ﻭ ﺑـﺮﺍﺩﺭﺍﻧﺶ ﺑـﺎ ﺍﻳـﻦ ﮔـﺮﻭﻩ‬

‫ﺟﻨﮕﻴﺪﻧ ــﺪ ﻭ ﭼﻨ ــﺪ ﺗ ــﻦ ﺭﺍ ﮐ ــﺸﺘﻪ ﺑﻘﻴ ــﻪ ﺭﺍ ﻓ ــﺮﺍﺭﯼ ﺩﺍﺩﻧ ــﺪ‪ .‬ﺩﺭ ﺍﻳ ــﻦ ﻣﻴﺎﻧ ــﻪ ﻋﻠ ــﯽ ﺑ ــﻪ ﳓ ــﻮ‬ ‫ﺍﺳﺮﺍﺭﺁﻣﻴﺰﯼ ﺳﺮﺑﻪ ﻧﻴﺴﺖ ﺷﺪ‪ ،‬ﻭ ﮔﻔﺘﻪ ﺷﺪ ﮐﻪ ﺩﺭ ﺣـﻴﻦ ﺩﺭﮔﻴـﺮﯼ ﺩﺭ ﺍﺛـﺮ ﺳـﻘﻮﻁ ﺍﺳـﺒﺶ‬ ‫ﺩﺭ ﺭﻭﺩﺧﺎﻧﻪ ﮐﺸﺘﻪ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﭘـﺲ ﺍﺯ ﺍﻭ ﺍﺑـﺮﺍﻫﻴﻢ ﻭ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪ ﺍﺭﺩﺑﻴـﻞ‬ ‫ﺑــﺮﺩﻩ ﺩﺭ ﺧﺎﻧــﮥ ﺍﻣﻨــﯽ ﭘﻨــﻬﺎﻥ ﮐﺮﺩﻧــﺪ‪ .‬ﻭﻟــﯽ ﭼﻮﻧﮑــﻪ ﻣــﺄﻣﻮﺭﺍﻥ ﺭﺳــﺘﻢ ﺑﻴــﮏ ﺩﺭ ﺟــﺴﺘﺠﻮﯼ‬

‫ﺁ‪‬ﺎ ﺑﻮﺩﻧﺪ‪ ،‬ﭼﻨﺪ ﺭﻭﺯ ﺑﻌﺪ ﺁ‪‬ﺎ ﺭﺍ ﳐﻔﻴﺎﻧـﻪ ﺍﺯ ﺍﺭﺩﺑﻴـﻞ ﺑﻴـﺮﻭﻥ ﺑـﺮﺩﻩ ﺑـﻪ ﺭﺷـﺖ ﺭﺳـﺎﻧﺪﻧﺪ‪.‬‬

‫ﺍﻳــﻦ ﺩﻭ ﺑــﺮﺍﺩﺭ ﭼﻨــﺪ ﻫﻔﺘــﻪ ﺩﺭ ﺭﺷــﺖ ﺩﺭ ﻳــﮏ ﻣــﺴﺠﺪ ﻧــﺰﺩ‪ ‬ﻳــﮏ ﭘﻴــﺮﺯﻥ ﻭ ﺳــﭙﺲ ﺩﺭ ﻣﻨــﺰﻝ‬ ‫ﻳﮏ ﺯﺭﮔﺮ ﺑﻪﻧﺎﻡ »ﳒﻢ« ‪‬ﺎﻥ ﺷﺪﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑـﻪ ﻻﻫﻴﺠـﺎﻥ‬

‫ﺭﻓﺘﻨﺪ‪ ،‬ﻭ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺑﻪ »ﮐﺎﺭﮐﻴﺎ ﻣﻴﺮﺯﺍ ﻋﻠﯽ« ﺣـﺎﮐﻢ ﺷـﻴﻌﮥ ﺯﻳـﺪﯼﻣـﺬﻫﺐ ﻻﻫﻴﺠـﺎﻥ ‬

‫ﺳــﭙﺮﺩﻧﺪ ﮐــﻪ ﺍﺯ ﻣﺮﻳــﺪﺍﻥ ﺧﺎﻧﻘــﺎﻩ ﺷــﻴﺦ ﺯﺍﻫــﺪ ﮔﻴﻼﻧــﯽ ﺑــﻮﺩ ﻭ ﺑــﻪ ﻧﻮﺍﺩﮔــﺎﻥ ﺷــﻴﺦ ﺻــﻔﯽ ﮐــﻪ‬ ‫ﻧﻮﺍﺩﮔﺎﻥ ﺷﻴﺦ ﺯﺍﻫﺪ ﴰﺮﺩﻩ ﻣﯽﺷﺪﻧﺪ ﺍﺭﺍﺩﺕ ﻣـﯽﻭﺭﺯﻳـﺪ؛ ﻭ ﺩﺭ ﻋـﻴﻦ ﺣـﺎﻝ ﺑـﻪ ﻋﻠـﺖ ﺩﻭﺭ‬ ‫ﺑﻮﺩﻥ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻫﻴﭻﮔﻮﻧﻪ ﺍﻃﻼﻋﯽ ﺍﺯ ﻋﻘﻴـﺪﻩ ﻭ ﻣـﺬﻫﺐﹺ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻧﺪﺍﺷـﺖ‪ .‬ﺍﺯ ﺍﻳـﻦ‬

‫ﻫﻨﮕــﺎﻡ ﺑــﻪﺑﻌــﺪ ﺍﺯ ﺍﺑــﺮﺍﻫﻴﻢ ﻭ ﺩﻳﮕــﺮ ﺑــﺮﺍﺩﺭﺍﻥ ﺍﲰﺎﻋﻴــﻞ ﻧﻴــﺰ ﺧــﱪﯼ ﺑــﻪﺩﺳــﺖ ﺩﺍﺩﻩ ﻧــﺸﺪﻩ‬

‫ﺍﺳﺖ‪ .‬ﺑﺮﺍﯼ ﺍﲰﺎﻋﻴﻞ ﻧﺎﻣﻬﺎﯼ ﭼﻬﺎﺭ ﺑـﺮﺍﺩ ﹺﺭ ﺩﻳﮕـﺮ ﺩﺭ ﺍﻳـﻦ ﺯﻣـﺎﻥ ﺁﻭﺭﺩﻩ ﻭ ﻧﻮﺷـﺘﻪﺍﻧـﺪ ﮐـﻪ‬

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‫‪۶۴‬‬ ‫»ﺳﻴﺪ ﺣﺴﻦ ﻣﻴﺮﺯﺍ ﻭ ﺳـﻴﺪ ﺳـﻠﻴﻤﺎﻥ ﻣﻴـﺮﺯﺍ ﻭ ﺳـﻴﺪ ﺩﺍﻭﻭﺩ ﻣﻴـﺮﺯﺍ ﻭ ﺳـﻴﺪ ﳏﻤـﻮﺩ ﻣﻴـﺮﺯﺍ« ﺩﺭ‬ ‫ﺖ ﺑــﺮﺍﺩﺭﺍﻥ ﺩﺭ‬ ‫ﺳــﻔﺮ ﺭﺷــﺖ ﳘــﺮﺍﻩ ﺍﲰﺎﻋﻴــﻞ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ »ﺧﺎﻗــﺎﻥ ﺍﺳﮑﻨﺪﺭﺷــﺎﻥ ﺑــﻪﺭﻓﺎﻗ ـ ‪‬‬

‫ﺭﺷــﺖ ﻧــﺰﻭﻝ ﺍﺟــﻼﻝ ﻓﺮﻣﻮﺩﻧــﺪ«‪ ١.‬ﻭﻟــﯽ ﺁ‪‬ــﺎ ﺍﺯ ﻫﻨﮕــﺎﻡ ﺑﻴــﺮﻭﻥ ﺑــﺮﺩﻩ ﺷــﺪﻥ‪ ‬ﺍﲰﺎﻋﻴــﻞ ﺍﺯ‬

‫ﺭﺷﺖ ﺩﺭ ﺗﺎﺭﻳﺦ ﺻﻔﻮﯼ ﮔﻢ ﻣﯽﺷﻮﻧﺪ‪ .‬ﻭﻗﺘﯽ ﺍﲰﺎﻋﻴﻞ ﺑﻪﻻﻫﻴﺠﺎﻥ ﺑﺮﺩﻩ ﺷﺪﻩ ﻫﻴﭻﮐﺪﺍﻡ‬ ‫ﺍﺯ ﺑﺮﺍﺩﺭﺍﻧﺶ ﳘﺮﺍﻫﺶ ﻧﺒﻮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺑـﻪﻧﻈـﺮ ﻣــﯽﺭﺳـﺪ ﮐــﻪ ﺍﻳـﻦ ﭼﻬــﺎﺭ ﺑـﺮﺍﺩﺭ ﺍﺯ ﻣـﺎﺩﺭ ﻳــﺎ ﻣـﺎﺩﺭﺍﻧﯽ ﺳــﻮﺍﯼ ﻣـﺎﺩﺭ ﺍﲰﺎﻋﻴــﻞ‬

‫ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻨﮑﻪ ﳘﮥ ﺑﺮﺍﺩﺭﺍﻥ ﺍﲰﺎﻋﻴﻞ ﻭ ﺧﻮﻳﺸﺎﻭﻧﺪﺍﻧﺶ ﻭ ﮐﻠﻴﮥ ﻧﻮﺍﺩﮔـﺎﻥ ﺷـﻴﺦ ﺻـﻔﯽ‬

‫ﺍﻟ ــﺪﻳﻦ ﺍﺭﺩﺑﻴﻠ ــﯽ ﺩﺭ ﺗ ــﺎﺭﻳﺦ ﮔ ــﻢ ﺷ ــﺪﻩﺍﻧ ــﺪ ﺍﺯ ﻣﻮﺿ ــﻮﻋﺎﺕ ﺍﺳ ــﺮﺍﺭﺁﻣﻴﺰ ﺗ ــﺎﺭﻳﺦ ﭘﻴ ــﺪﺍﻳﺶ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﻫﻴﭻ ﺗﻼﺷﯽ ﳕﯽﺗـﻮﺍﻥ ﺑـﻪ ﺣﻘﻴﻘـﺖ‪ ‬ﺁﻥ ﭘـﯽ ﺑـﺮﺩ ﻭ ﺭﺩ ﭘـﺎﺋﯽ‬

‫ﺭﺍ ﺍﺯ ﺑﺮﺍﺩﺭﺍﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺗﺎﺭﻳﺦ ﻳﺎﻓﺖ‪.‬‬

‫‪ 1‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۸ ۷ ،‬‬

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‫ﲞﺶﺩﻭﻡ‬

‫ﺗﺸﻜﻴﻞﺳﻠﻄﻨﺖﻗﺰﻟﺒﺎش‬

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‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ‬

‫ﺷﺎﻩﺍﲰﺎﻋﻴﻞﺻﻔﻮﯼ‬ ‫ﮐﻮﺩﮐﯽ ﻭ ﻧﻮﺟﻮﺍﻧﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ‬ ‫ﺍﲰﺎﻋﻴﻞ ﭘﺴﺮ ﺷﻴﺦ ﺣﻴﺪﺭ ﺩﺭ ﺳﺎﻝ ‪ ۸۶۶‬ﺥ ﺩﺭ ﺍﺭﺩﺑﻴﻞ ﺑﻪﺩﻧﻴـﺎ ﺁﻣـﺪ‪ .‬ﻣـﺎﺩﺭﺵ ﻣﺎﺭﺗـﺎ‬ ‫ﺩﺧﺘﺮ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﻭ ﮐﺎﺗﺮﻳﻨﺎﯼ ﺗﺮﺍﭘﻴﺰﻭﻧﺘﯽ ﺑﻮﺩ‪ .‬ﻣﺎﺩﺭ ﺑﺰﺭﮔﺶ ﮐﺎﺗﺮﻳﻨﺎ ﺑﺎ ﺍﻳـﻦ ﺷـﺮﻁ ﺑـﺎ‬

‫ﺍﻭﺯﻭﻥ ﺣ ــﺴﻦ ﺍﺯﺩﻭﺍﺝ ﮐ ــﺮﺩﻩ ﺑ ــﻮﺩ ﮐ ــﻪ ﺩﻳ ــﻦ ﺧ ــﻮﺩﺵ ﺭﺍ ﻧﮕ ــﺎﻩ ﺩﺍﺭﺩ ﻭ ﺗ ــﺎ ﺁﺧ ــﺮ ﻋﻤ ــﺮﺵ ﺍﺯ‬ ‫ﺁﺯﺍﺩﯼ ﮐﺎﻣﻞ ﺩﻳﻨﯽ ﺑﺮﺧـﻮﺭﺩﺍﺭ ﺑﺎﺷـﺪ‪ .‬ﺍﻭ ﻭﻗﺘـﯽ ﺑـﻪﻋﻨـﻮﺍﻥ ﻣﻠﮑـﮥ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﻭﺍﺭﺩ ﺷـﻬﺮ‬ ‫ﺁﻣ‪‬ــﺪ ﺷــﺪ‪ ،‬ﻳــﮏ ﮐــﺸﻴﺶ ﻭ ﭼﻨــﺪ ﻣﻮﻋﻈــﻪﮔــﺮ ﻭ ﻧــﺪﻳﻢ ﻭ ﭼــﺎﮐﺮ ﻭﮐﻠ ﹶﻔــﺖ ﻣــﺴﻴﺤﯽ ﺭﺍ ﳘــﺮﺍﻩ‬

‫ﺁﻭﺭﺩ‪ .‬ﺍﻭ ﺩﺭ ﺷﻬﺮ ﺁﻣ‪‬ﺪ ﻳﮏ ﮐﻠﻴﺴﺎ ﺑﻨﺎ ﮐﺮﺩ ﺗﺎ ﺭﻭﺯﻫـﺎﯼ ﻳﮑـﺸﻨﺒﻪ ﺩﺭ ﺁﻥ ﳕـﺎﺯ ﺑﮕـﺰﺍﺭﺩ ﻭ ﺑـﻪ‬ ‫ﻣﻮﻋﻈﮥ ﮐﺸﻴﺶ ﮔﻮﺵ ﻓﺮﺍﺩﻫﺪ‪.‬‬

‫ﭘــﺲ ﺍﺯ ﺁﻧﮑــﻪ ﺍﻭﺯﻭﻥ ﺣــﺴﻦ ﺑــﺮ ﲞــﺶ ﺍﻋﻈــﻢ ﺍﻳــﺮﺍﻥ ﺩﺳــﺖ ﻳﺎﻓﺘــﻪ ﺷــﺎﻩ ﺍﻳــﺮﺍﻥ ﺷــﺪ ﻭ‬ ‫ﺗﱪﻳــﺰ ﺭﺍ ﭘﺎﻳﺘﺨــﺖ ﻗــﺮﺍﺭ ﺩﺍﺩ ﮐﺎﺗﺮﻳﻨــﺎ ﺩﺭ ﺗﱪﻳــﺰ ﻧﻴــﺰ ﺑــﺮﺍﯼ ﺧــﻮﺩﺵ ﮐﻠﻴــﺴﺎﯼ ﺑﺎﺷــﮑﻮﻫﯽ‬ ‫ﺳﺎﺧﺖ ﻭﮐﺸﻴﺸﺎﻥ ﻭ ﺗﺒﻠﻴﻎﮔﺮﺍﻥ ﻣـﺴﻴﺤﯽ ﺭﺍ ﺑـﻪ ﺗﱪﻳـﺰ ﺑـﺮﺩ‪ .‬ﺩﺭ ﺍﺭﺯﳒـﺎﻥ ﮐـﻪ ﺩﺭ ﺁﻥ ﺯﻣـﺎﻥ‬

‫ﻋﻤﺪﺗ‪‬ﺎ ﺍﺭﻣﻨﯽﻧﺸﻴﻦ ﺑـﻮﺩ ﻧﻴـﺰ ﺩﻭ ﮐﻠﻴـﺴﺎ ﺑـﻪ ﻧﺎﻣﻬـﺎﯼ »ﺳـﻴﻤﻮﻥ« ﻭ »ﻳﺤﻴـﺎ« ﺑﻨـﺎ ﮐـﺮﺩ‪ .‬ﺑﻨـﺎﯼ‬

‫ﺍﻳﻦ ﮐﻠﻴﺴﺎﻫﺎ ﺑﻪ ﺍﻭﺯﻭﻥ ﺣﺴﻦ ﻧـﺴﺒﺖ ﺩﺍﺩﻩ ﺷـﺪ‪ .‬ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺳـﻪ ﻣـﺴﺠﺪ ﺑـﺰﺭﮒ ﻧﻴـﺰ ﺩﺭ‬ ‫ﺗﱪﻳﺰ ﻭ ﺍ‪‬ﺮ ﻭ ﺗﺮﺟﺎﻥ ﺳﺎﺧﺖ‪.‬‬

‫‪١‬‬

‫ﮐﺎﺗﺮﻳﻨﺎ ﺯﻧﯽ ﻣﺬﻫﺒﯽ ﻭ ﻣﺘﻌﺼﺐ ﻭ ﺯﻳﺮﮎ ﺑﻮﺩ‪ .‬ﺍﻭ ﻭﻗﺘـﯽ ﭘـﺴﺮﯼ ﺑـﻪﺩﻧﻴـﺎ ﺁﻭﺭﺩ ﻳـﮏ‬

‫ﺴﻤ‪ٰ ‬ـﯽ ﺑــﺮﺍﻳﺶ ﺑﺮﮔﺰﻳــﺪ ﻭ ﺍﻭ ﺭﺍ »ﻣﻘــﺼﻮﺩ« ﻧﺎﻣﻴــﺪ‪ .‬ﺍﻭ ﺍﻣﻴــﺪﻭﺍﺭ ﺑــﻮﺩ ﮐــﻪ ﺍﻳــﻦ ﭘــﺴﺮ‬ ‫ﺍﺳــﻢ ﺑﺎﻣ‪‬ـ ‪‬‬

‫ﺭﻭﺯﯼ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺷـﻮﺩ‪ .‬ﺍﻭ ﺭﻭﺯﻫـﺎﯼ ﻳﮑـﺸﻨﺒﻪ ﮐـﻪ ﺑـﻪﮐﻠﻴـﺴﺎ ﻣـﯽﺭﻓـﺖ ﻭ ﺩﺧﺘـﺮﺵ ﻣﺎﺭﺗـﺎ ﺭﺍ‬

‫ﻧﻴــﺰ ﺑــﺎ ﺧــﻮﺩﺵ ﻣ ــﯽﺑــﺮﺩ ﺗــﺎ ﺍﻭ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺷ ــﻨﻴﺪﻥ ﻣﻮﻋﻈــﻪﻫــﺎﯼ ﮐﺸﻴ ــﺸﺎﻥ ﺑــﺎ ﺗﻌــﺎﻟﻴﻢ ﺩﻳ ــﻦ‬

‫‪ 1‬ﻭﺍﻟﺘﺮ ﻫﻴﻨﺘﺲ‪.۱۴۳ ۱۴۲ ،‬‬

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‫‪۶۷‬‬ ‫ﺁﺑﺎﻳﯽﺍﺵ ﺁﺷﻨﺎ ﺳﺎﺯﺩ‪.‬‬ ‫ﻣﺎﺭﺗﺎ ﻣﺎﺩﺭ ﺍﲰﺎﻋﻴﻞ ﮐﻮﺩﮎ ﺑﻮﺩ ﮐﻪ ﻋﺜﻤﺎﻧﻴﺎﻥ‪ ‬ﺳﻨﯽﻣـﺬﻫﺐ‪ ‬ﮐـﺸﻮﺭ ﭘـﺪﺭﺑﺰﺭﮒ‬ ‫ﻣﺎﺩﺭﻳﺶ )ﺗﺮﺍﭘﻴﺰﻭﻧﺖ( ﺭﺍ ﺗﺼﺮﻑ ﮐﺮﺩﻧـﺪ ﻭ ﺧـﺎﻧﻮﺍﺩﮤ ﻣـﺎﺩﺭﻳﺶ ﺭﺍ ﻗﺘـﻞﹺﻋـﺎﻡ ﻭ ﻗـﻮﻣﺶ ﺭﺍ‬

‫ﮐﺸﺘﺎﺭ ﻭ ﺗﺎﺭﺍﺝ ﻭ ﻣﺘـﻮﺍﺭﯼ ﮐﺮﺩﻧـﺪ‪ .‬ﭘـﺲ ﺍﺯ ﭼﻨﺪﺳـﺎﻝ ﺑـﺮﺍﺩﺭﺍﻥ ﭘـﺪﺭﻳﺶ ﺧﻠﻴـﻞ ﻭ ﻳﻌﻘـﻮﺏ‪‬‬ ‫ﺑــﺮﺍﺩ ﹺﺭ ﭘــﺪﺭ ﻭ ﻣــﺎﺩﺭﻳﺶ ﻣﻘــﺼﻮﺩ ﺭﺍ ﺧﻔــﻪ ﮐــﺮﺩﻩ ﺍﺯ ﺑــﻴﻦ ﺑﺮﺩﻧــﺪ‪ .‬ﺳــﭙﺲ ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ‬

‫ﺷــﻮﻫﺮﺵ ﺣﻴــﺪﺭ ﺭﺍ ﺑــﻪﮐــﺸﱳ ﺩﺍﺩ ﻭ ﺳــﺮﺵ ﺭﺍ ﺑــﻪﻓﺘــﻮﺍﯼ ﻓﻘﻬــﺎﯼ ﺳــﻨﯽ ﺟﻠ ـ ﹺﻮ ﺳــﮕﺎﻥ ﺗﱪﻳــﺰ‬ ‫ﺍﻓﮑﻨــﺪ‪ ،‬ﻭ ﺍﻭ ﻭ ﻓﺮﺯﻧــﺪﺍﻧﺶ ﺭﺍ ﺑــﻪ ﺷــﻴﺮﺍﺯ ﺗﺒﻌﻴــﺪ ﮐــﺮﺩ‪ .‬ﭘــﺲ ﺍﺯ ﺁﻥ ﻧﻴــﺰ ﭘــﺴﺮ ﺑــﺰﺭﮔﺶ ﻋﻠــﯽ‬

‫ﺑﻪﻫﻨﮕﺎﻡ ﻓﺮﺍﺭ ﺍﺯ ﺑﺮﺍﺑﺮ ﻣﺄﻣﻮﺭﺍﻥ ﺭﺳﺘﻢ ﺑﻴﮏ ﺑﺎﻳﻨﺪﺭﯼ ﮐـﺸﺘﻪ ﺷـﺪ‪ ،‬ﻭ ﺍﻭ ﺑـﺎ ﺩﻭ ﭘـﺴﺮ ﺩﻳﮕـﺮ‬

‫ﺧﻮﻳﺶ ﻣﺘﻮﺍﺭﯼ ﻭ ﺩﺭ ﻻﻫﻴﺠﺎﻥ ﭘﻨـﻬﺎﻥ ﺷـﺪﻧﺪ‪ .‬ﻃﺒﻴﻌـﯽ ﺑـﻮﺩ ﮐـﻪ ﺍﻳـﻦ ﺭﺧـﺪﺍﺩﻫﺎﯼ ﺗﻠـﺦ ﺑـﺮ‬ ‫ﺍﻳـﻦ ﺯﻥ ﺍﺛــﺮ ﺑﮕـﺬﺍﺭﺩ ﻭ ﺭﻭﺣﻴــﻪﺋـﯽ ﮐﻴﻨــﻪﺟـﻮ ﻭ ﺍﻧﺘﻘــﺎﻡﻃﻠـﺐ ﻧــﺴﺒﺖ ﺑـﻪ ﳘــﮥ ﮐـﺴﺎﻧﯽ ﮐــﻪ ﺑــﺎ‬

‫ﺧﺎﻧﺪﺍﻧﺶ ﺍﻳﻦﭼ‪‬ﻨـﻴﻦ ﺩﴰﻨـﯽ ﻭﺭﺯﻳـﺪﻩ ﺑﻮﺩﻧـﺪ ﻭ ﳘـﻪﺷـﺎﻥ ﺳـﻨﯽ ﺑﻮﺩﻧـﺪ ﺭﺍ ﺩﺭ ﺍﻭ ﭘـﺮﻭﺭﺵ‬ ‫ﺩﻫ ــﺪ‪ .‬ﻫ ــﺮﺩﻭ ﺩﻭﻟ ــﺖ ﻋﺜﻤ ــﺎﻧﯽ ﻭ ﺍﻳ ــﺮﺍﻥ ﺩﴰﻨ ــﺎﻥ ﺁﺷ ــﺘﯽﻧﺎﭘ ــﺬﻳﺮ ﺧ ــﺎﻧﻮﺍﺩﮤ ﺍﻭ ﺑ ــﻪ ﴰ ــﺮﺩﻩ‬

‫ﻣﯽﺷﺪﻧﺪ‪ ،‬ﻭ ﳘﮥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﺎﺗﺎﺭ ﮐـﻪ ﻣﺮﻳـﺪﺍﻥ ﺷـﻮﻫﺮﺵ ﺑﻮﺩﻧـﺪ ﺩﻭﺳـﺘﺎﻥ ﻃﺒﻴﻌـﯽ ﺍﻭ ﻭ‬ ‫ﺧﺎﻧﺪﺍﻧﺶ ﳏﺴﻮﺏ ﻣﯽﺷﺪﻧﺪ‪ .‬ﺍﻭ ﺑﺎ ﭼﻨﻴﻦ ﺭﻭﺣﻴﻪﺋﯽ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺩﺭ ﺩﺍﻣﻨﺶ ﭘﺮﻭﺭﺩ‪.‬‬

‫ﺍﲰﺎﻋﻴﻞﹺ ﻫﻔﺖﺳﺎﻟﻪ ﺭﺍ ﻫﻔﺖ ﺻﻮﻓﯽﹺ ﺗﺎﺗﺎ ﹺﺭ ﺍﻧﺎﺗﻮﻟﯽ ﺍﺯ ﺳﺮﺍﻥ ﺑﺮﺟﺴﺘﮥ ﻗﺰﻟﺒـﺎﺵ ﮐـﻪ‬

‫ﺧﻠﻴﻔﻪﻫﺎﯼ ﺷﻴﺦ ﺣﻴﺪﺭ ﺑﻮﺩﻧﺪ ﺑﻪ ﻻﻫﻴﺠﺎﻥ ﺑﺮﺩﻧﺪ ﻭ ﺩﺭ ﻣﻨﺰﻝ ﮐﺎﺭﮐﻴـﺎ ﻣﻴـﺮﺯﺍ ﻋﻠـﯽ ﳐﻔـﯽ‬

‫ﮐﺮﺩﻧﺪ‪ .‬ﮐﺎﺭﮐﻴﺎ ﺍﺯ ﺑﻘﺎﻳﺎﯼ ﺣﺎﮐﻤﺎﻥ‪ ‬ﺷﻴﻌﮥ ﺯﻳﺪﯼﻣﺬﻫﺐ ﻃﱪﺳﺘﺎﻥ ﺑﻮﺩ ﮐـﻪ ﺧﺎﻧـﺪﺍﻧﺶ ﺍﺯ‬ ‫ﺩﻳﺮﺑــﺎﺯ ﺩﺭ ﻻﻫﻴﺠــﺎﻥ ﻗــﺪﺭﺕ ﺭﺍ ﺩﺭ ﺩﺳــﺖ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺍﻭ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﺍﺯ ﺁﻥ ﻧﻈــﺮ ﺩﺭﺧﺎﻧــﮥ‬

‫ﺧــﻮﻳﺶ ﭘﻨــﻬﺎﻥ ﮐــﺮﺩ ﮐــﻪ ﻧــﻮﺍﺩﮤ ﺷــﻴﺦ ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ ﻭ ﺷــﻴﺦ ﺯﺍﻫــﺪ ﺑــﻮﺩ ﻭ ﻣــﺄﻣﻮﺭﺍﻥ ﺭﺳــﺘﻢ‬ ‫ﺑﻴﮏ ﺑﺎﻳﻨﺪﺭ ﺩﺭ ﺗﻌﻘﻴﺒﺶ ﺑﻮﺩﻧـﺪ‪ .‬ﺍﻭ ﺧـﻮﺩﺵ ﻧﻴـﺰ ﺍﺯ ﺭﺳـﺘﻢ ﺑﻴـﮏ ﺩﻝ ﺧﻮﺷـﯽ ﻧﺪﺍﺷـﺖ‪.‬‬

‫ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ ﺍﻭ ﺷﻴﻌﻪ ﺑﻮﺩ‪ ،‬ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻧﻴﺰ ﺧﻮﺩﺷﺎﻥ ﻭ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺷﻴﻌﻪ ﻣﯽﻧﺎﻣﻴﺪﻧﺪ‪.‬‬

‫ﮔﺮﭼــﻪ ﻣﻴــﺎﻥ ﻣــﺬﻫﺐ ﮐﺎﺭﮐﻴــﺎ ﺑــﺎ ﻣــﺬﻫﺐ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻫــﻴﭻﮔﻮﻧــﻪ ﳘــﺴﺎﻧﯽﺋــﯽ ﻭﺟــﻮﺩ‬ ‫ﻧﺪﺍﺷــﺖ‪ ،‬ﻭﻟــﯽ ﺗﻘﻴــﮥ ﺷــﺪﻳﺪﯼ ﮐــﻪ ﺧﻠﻴﻔــﻪﻫــﺎﯼ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﻧــﺸﺎﻥ ﻣــﯽﺩﺍﺩﻧــﺪ ﻣــﺎﻧﻊ ﺍﺯ ﺁﻥ‬

‫ﻣﯽﺷﺪ ﮐﻪ ﻏﻴ ﹺﺮ ﺧﻮﺩﻳﻬﺎ ﺍﺯ ﺩﻳﻦ ﺁ‪‬ﺎ ﺍﻃﻼﻋﯽ ﺑﻪﺩﺳﺖ ﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﲰﺎﻋﻴـ ــﻞ ﺭﺍ ﻣﺮﻳـ ــﺪﺍﻧﺶ ﺍﺯ ﳘـ ــﺎﻥ ﮐـ ــﻮﺩﮐﯽ ﻟﻘـ ــﺐ »ﺷـ ــﺎﻩ« ﺩﺍﺩﻩ ﺑﻮﺩﻧـ ــﺪ‪ .‬ﺷـ ــﺎﻩ ﺩﺭ‬

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‫‪۶۸‬‬ ‫ﻓﺮﻫﻨﮓ ﺻﻮﻓﻴﻪ ﺑﻪﻣﻌﻨﺎﯼ ﺷﻴﺦ ﺑﻮﺩ‪ .‬ﺁ‪‬ـﺎ ﭘـﺲ ﺍﺯ ﺷـﻴﺦ ﺑﺪﺭﺍﻟـﺪﻳﻦ ﺑـﻪ ﻫﺮﮐـﺪﺍﻡ ﺍﺯ ﺷـﻴﻮﺥ‬ ‫ﺧﻮﺩﺷــﺎﻥ »ﺷــﺎﻩ« ﻭ »ﺳــﻠﻄﺎﻥ« ﻟﻘــﺐ ﺩﺍﺩﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﺯ ﺍﻳــﻦ ﺍﻟﻘــﺎﺏ ﻣﻔﻬــﻮﻡ ﺳﻴﺎﺳــﯽ ﺩﺭ ﻣــﺪ‬ ‫ﻧﻈﺮ ﻧﺒﻮﺩ‪ .‬ﺑﻌﺪﻫﺎ ﻧﻴﺰ ﺁ‪‬ﺎ ﺑﺮﺍﯼ ﳘﮥ ﺷﻴﻮﺥ ﻃﺮﻳﻘﺖ‪ ،‬ﺍﻋﻢ ﺍﺯ ﺯﻧﺪﻩ ﻭ ﻣﺮﺩﻩ‪ ،‬ﻟﻘـﺐ »ﺷـﺎﻩ«‬

‫ﺑﻪﮐﺎﺭ ﺑﺮﺩﻧﺪ‪ .‬ﭼﻨﺎﻧﮑـﻪ ﻭﻗﺘـﯽ ﺷـﻴﺦ ﻧﻌ ‪‬ﻤـﺔﹸ ﺍﷲ ﻣﺎﻫـﺎﻧﯽ ﺩﺭ ﺍﺛـﺮ ﺗﺒﻠﻴـﻎ ﻳﮑـﯽ ﺍﺯ ﻧﻮﺍﺩﮔـﺎﻧﺶ‬

‫)ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺻﻔﻮﯼ ﺍﺯ ﮐﺎﺭﮔﺰﺍﺭﺍﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺷﺪ( ﺍﺯ ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩﻥ ﻭ ﺳﻨﯽ ﺑـﻮﺩﻥ ﺧـﺎﺭﺝ‬ ‫ﮐﺮﺩﻩ ﺷـﺪ ﻭ ﺷـﻴﻌﮥ ﻟﺒﻨـﺎﻧﯽ ﮔﺮﺩﻳـﺪ‪ ،‬ﺻـﻔﺖ »ﺷـﺎﻩ« ﺑـﻪ ﺍﻭﻝ ﺍﲰـﺶ ﺍﻓـﺰﻭﺩﻩ ﮔـﺸﺖ ﻭ ﺍﺯ ﺁﻥ‬

‫ﭘــﺲ ﻭﯼﺭﺍ »ﺷــﺎﻩ ﻧﻌ ‪‬ﻤ ـﺔﹸ ﺍﷲ ﻭﻟــﯽ« ﺧﻮﺍﻧﺪﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﺑــﺮﺍﯼ ﺍﻣــﺎﻡ ﺭﺿــﺎ ﻧﻴــﺰ ﳘــﻴﻦ ﻟﻘــﺐ ﺭﺍ‬

‫ﺑﻪﮐﺎﺭ ﺑﺮﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ »ﺷﺎﻩ ﻏﺮﻳﺒﺎﻥ« ﺧﻮﺍﻧﺪﻧـﺪ‪ .‬ﺑـﻪﻧـﺎﻡ ﺍﻣـﺎﻡ ﻋﻠـﯽ ﻧﻴـﺰ ﺍﻳـﻦ ﺻـﻔﺖ ﺍﺿـﺎﻓﻪ‬ ‫ﺷﺪ‪ ،‬ﻭ ﺍﻭ ﺭﺍ »ﺷﺎﻩ ﻭﻻﻳﺖ« ﻟﻘﺐ ﺩﺍﺩﻧﺪ‪.‬‬

‫ﻫﻔﺖﺗﻨﯽ ﮐﻪ »ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ« ﺭﺍ ﺑﻪ ﻻﻫﻴﺠﺎﻥ ﺑﺮﺩﻧﺪ ﻋﺒﺎﺭﺕ ﺑﻮﺩﻧﺪ ﺍﺯ‪:‬‬

‫‪ (۱‬ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﺷﺎﻣﻠﻮ‪ ،‬ﭘﺪﺭ ﺭﻭﺣﯽ ﻭ ﻣﺮﺑﯽ ﺧﺎﺹ ﺍﲰﺎﻋﻴﻞ؛‬ ‫‪ (۲‬ﺧﺎﺩﻡ ﺑﻴﮏ‪ ،‬ﺧﻠﻴﻔﮥ ﺧﺎﺹ ﺷﻴﺦ ﺟﻨﻴﺪ ﻭ ﺷﻴﺦ ﺣﻴﺪﺭ؛‬

‫‪ (۳‬ﻗﺮﻩ ﭘﻴﺮﯼ ﻗﺎﺟﺎﺭ‪ ،‬ﻓﺮﻣﺎﻧﺪﻩ ﳎﺎﻫﺪﺍﻥ ﻗﺰﻟﺒﺎﺵ؛‬ ‫‪ (۴‬ﺭﺳﺘﻢ ﺑﻴﮏ ﻗﺮﻩﻣﺎﻧﻠﻮ؛‬

‫‪ (۵‬ﺑﺎﻳﺮﺍﻡ ﺑﻴﮏ ﻗﺮﻩﻣﺎﻧﻠﻮ؛‬

‫‪ (۶‬ﺍﺑﺪﺍﻝ ﻋﻠﯽ ﺑﻴﮏ ﺩﺩﻩ‪ ،‬ﻣﺮﺑﯽ ﺧﺎﺹ ﺷﻴﺦ ﺣﻴﺪﺭ؛‬ ‫‪ (۷‬ﺍﻟﻴﺎﺱ ﺑﻴﮏ ﺍﻳﻐﻮﺕ ﺍﻭﻏﻠﯽ‪.‬‬

‫ﻋﻤﻮﻡ ﺍﻳﻨﻬﺎ ﺍﺯ ﺗﺎﺗﺎﺭﻫﺎﯼ ﺩﺭﻭﻥ ﺍﻧـﺎﺗﻮﻟﯽ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﻗﺒﻴﻠـﻪ ﻭ ﺧـﺎﻧﻮﺍﺩﻩﺷـﺎﻥ ﻫـﻴﭻﮔـﺎﻩ‬

‫ﺩﺭ ﺩﺭﻭﻥ ﻳــﺎ ﻧﺰﺩﻳﮑــﯽ ﻣﺮﺯﻫــﺎﯼ ﺍﻳــﺮﺍﻥ ﻧﺰﻳــﺴﺘﻪ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﻃﺒﻴﻌــﯽ ﺑــﻮﺩ ﮐــﻪ ﺑــﻪﻓﺮﻫﻨــﮓ ﻭ‬ ‫ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﮐﺎﻣﻼ ﻧﺎﺁﺷﻨﺎ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻳﻨـﻬﺎ ﺑـﻪﺧﺼﻴـﺼﮥ ﻧـﮋﺍﺩﯼﺷـﺎﻥ ﮐـﻪ ﺗﺮﮐﺘـﺎﺯﯼ ﺑـﻮﺩ ‬

‫ﺣﺎﻟﺖ ﻳﮏ ﺩﺳﺘﻪ ﺭﺍ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺗﻨـﻬﺎ ﺗﻠﻘـﯽﺷـﺎﻥ ﺍﺯ ﺍﻳـﺮﺍﻥ ﺁﻥ ﺑـﻮﺩ ﮐـﻪ ﮐـﺸﻮﺭ ﺛﺮﻭﲤﻨـﺪﯼ‬ ‫ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺭﺍﻫﯽ ﺑﺮﺍﯼ ﺗﺎﺭﺍﺝ ﮐﺮﺩﻥ ﺁﻥ ﭘﻴﺪﺍ ﺷﻮﺩ‪.‬‬ ‫ﮐﺎﺭﮐﻴﺎ ﲞﺸﯽ ﺍﺯﺳﺮﺍﯼ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭﺍﺧﺘﻴﺎﺭ ﺍﻳﻨﻬﺎ ‪‬ﺎﺩ ﻭ ﺁﻧﺎﻥ ﺑﺎ ﺍﲰﺎﻋﻴـﻞ ﺩﺭ ﺁﻥ‬

‫ﻗﺴﻤﺖ ﺟﺎﮔﻴﺮ ﺷﺪﻧﺪ‪ .‬ﺭﺳﺘﻢ ﺑﻴﮏ ﺑﻪﺯﻭﺩﯼ ﺍﻃﻼﻉ ﻳﺎﻓﺖ ﮐﻪ ﺍﻳﻨﻬﺎ ﺩﺭ ﻻﻫﻴﺠﺎﻥﺍﻧﺪ؛ ﻟـﺬﺍ‬

‫ﻫﻴﺄﺗﯽ ﺭﺍ ﺑﻪﻧﺰﺩ ﮐﺎﺭﮐﻴﺎ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﭘﺴﺮﺍﻥ ﺣﻴـﺪﺭ ﺭﺍ ﺑـﺎ ﺧـﻮﺩ ﺑﱪﻧـﺪ‪ .‬ﮐﺎﺭﮐﻴـﺎ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ‬

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‫‪۶۹‬‬ ‫ﺩﺭ ﺯﻧﺒﻴﻠــﯽ ‪‬ــﺎﺩﻩ ﺑــﺮ ﺷــﺎﺧﮥ ﺩﺭﺧــﺖ ﺁﻭﻳﺨــﺖ ﻭ ﺑــﺮﺍﯼ ﻓﺮﺳــﺘﺎﺩﮔﺎﻥ ﺭﺳــﺘﻢ ﺑﻴــﮏ ﺳــﻮﮔﻨﺪ‬ ‫ﺟﻼﻟــﻪ ﺧــﻮﺭﺩ ﮐــﻪ ﭘــﺎﯼ ﭘــﺴﺮﺍﻥ ﺣﻴــﺪﺭ ﺑــﺮ ﺭﻭﯼ ﺯﻣــﻴﻦﹺ ﻻﻫﻴﺠــﺎﻥ ﻭ ﻫــﻴﭻ ﻧﻘﻄــﻪ ﺍﺯ ﻗﻠﻤــﺮﻭ ﺍﻭ‬ ‫ﻧﻴﺴﺖ‪ .‬ﺍﻳـﻦﮔﻮﻧـﻪ ﺍﲰﺎﻋﻴـﻞ ﺍﺯ ﺧﻄـﺮ ﺭﻫﻴـﺪ‪ ١.‬ﺑـﻪﺯﻭﺩﯼ ﺟﻨـﮓ ﻗـﺪﺭﺕ‪ ‬ﺑﺎﻳﻨـﺪﺭﻳﺎﻥ ﭘـﻴﺶ‬

‫ﺁﻣﺪ‪ ،‬ﻧﻴﻤﮥ ﻏﺮﺑﯽ ﺍﻳﺮﺍﻥ ﺭﺍ ﺁﺷﻮﺏ ﻓﺮﺍﮔﺮﻓـﺖ‪ ،‬ﻭ ﺍﲰﺎﻋﻴـﻞ ﺩﺭ ﻻﻫﻴﺠـﺎﻥ ﺍﺯ ﺁﺯﺍﺩﯼ ﮐﺎﻣـﻞ‬ ‫ﺑﺮﺧﻮﺭﺩﺍﺭ ﻭ ﺍﺯ ﺯﻧﺪﮔﯽ ﳐﻔﯽ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻩ ﺷﺪ‪.‬‬

‫ﻫﻔﺖ ﺧﻠﻴﻔـﮥ ﭘﺮﻭﺭﻧـﺪﮤ ﺍﲰﺎﻋﻴـﻞ ﮐـﻪ ﻟﻘـﺐ »ﺍﻫـﻞ ﺍﺧﺘـﺼﺎﺹ« ﺑـﺮ ﺧﻮﺩﺷـﺎﻥ ‪‬ـﺎﺩﻩ‬

‫ﺑﻮﺩﻧــﺪ ﭘــﺲ ﺍﺯ ﺍﻗﺎﻣــﺖ ﺩﺭ ﻻﻫﻴﺠــﺎﻥ ﺑــﺎ ﺧﻠﻴﻔــﻪﻫﺎﻳــﺸﺎﻥ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﺩﺭ ﺍﺭﺗﺒــﺎﻁ ﺑﻮﺩﻧــﺪ‪،‬‬

‫ﺑــﺮﺍﯼ ﺭﻫــﱪﯼ ﺍﲰﺎﻋﻴــﻞ ﮐــﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﳘــﺎﻥ ﮐــﻮﺩﮐﯽ »ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ« ﻟﻘــﺐ ﺩﺍﺩﻩ ﺑﻮﺩﻧــﺪ‬

‫ﻓﻌﺎﻟﻴــﺖ ﻭ ﺗﺒﻠﻴ ــﻎ ﻣــﯽﮐﺮﺩﻧ ــﺪ‪ ،‬ﻭ ﺍﺯ ﳘ ــﺎﻥ ﺯﻣــﺎﻥ ﺩﺭ ﺗ ــﺪﺍﺭﮎ ﺯﻣﻴﻨ ــﻪﺳــﺎﺯﯼ ﺑ ــﺮﺍﯼ ﮐ ــﺴﺐ‬

‫ﻗﺪﺭﺕ ﺑﻪﻣﻨﻈﻮﺭ ﮐﻴﻨﻪﮐﺸﯽ ﺍﺯ ﺩﴰﻨﺎﻥ ﺧﺎﻧﻮﺍﺩﮤ ﺍﲰﺎﻋﻴﻞ ﺑﺮﺁﻣﺪﻧﺪ‪ .‬ﺍﻳﻨـﻬﺎ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ‬ ‫ﺍﺯﻧﻈـﺮ ﻋﻘﻴـﺪﺗﯽ ﻭ ﺳﻴﺎﺳــﯽ ﻭ ﺣﺘـﯽ ﻧﻈــﺎﻣﯽ ﺑـﺮﺍﯼ ﺭﻫــﱪﯼ ﻗﻴـﺎﻡ ﺁﻳﻨــﺪﻩﺷـﺎﻥ ﭘــﺮﻭﺭﺵ ﺩﺍﺩﻩ‬

‫ﺁﻣ ــﺎﺩﻩ ﺳ ــﺎﺧﺘﻨﺪ‪ .‬ﺑ ــﺮﺍﯼ ﺁﻧﮑ ــﻪ ﺍﲰﺎﻋﻴ ــﻞ ﺳ ــﻮﺍﺩ ﺑﻴ ــﺎﻣﻮﺯﺩ ﻳ ــﮏ ﻣ ــﻼﯼ ﻣﮑﺘﺒ ــﯽ ﺑ ــﻪﻧ ــﺎﻡ‬

‫ﻣﻼﴰ ــﺲ ﺭﺍ ﮐﺮﺍﻳ ــﻪ ﮐﺮﺩﻧ ــﺪ ﺗ ــﺎ ﺩﺭ ﻣﻨ ــﺰﻝ ﮐﺎﺭﮐﻴ ــﺎ ﺑ ــﻪ ﺍﻭ ﺁﻣ ــﻮﺯﺵ ﺩﻫ ــﺪ‪ .‬ﺍﺳ ــﮑﻨﺪﺭ ﺑﻴ ــﮏ‬ ‫ﺩﺭﺑﺎﺭﮤ ﮐﻮﺩﮐﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﻻﻫﻴﺠﺎﻥ ﭼﻨﻴﻦ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬ ‫ﺩﺭﺁﻥﻭﻗ ــﺖ ﺳ ــﻦ ﺷ ــﺮﻳﻒ ﺁﻥﺣ ــﻀﺮﺕ ﺯﻳ ــﺎﺩﻩ ﺍﺯ ﻫﻔ ــﺖﺳ ــﺎﻝ ﻧﺒ ــﻮﺩ‪ ،‬ﺍﻣ ــﺎ ﺩﺭ ﻓﻬ ــﻢ ﻭ‬ ‫ﻝ ﺁﺋ ــﻴﻦ‬ ‫ﯼ ﺣ ــﺎ ﹾ‬ ‫ﺖ ﺁﻳﺘ ــﯽ ﻭ ﺩﺭ ﻋﻘ ــﻞ ﻭ ﺟ ــﻮﻫ ﹺﺮ ﺩﺍﻧ ـﺶ‪ ‬ﻋﻼﻣﺘ ــﯽ ﺑ ــﻮﺩ‪ .‬ﺩﺭ ﻣ‪‬ﺒ ــﺎﺩ ﹺ‬ ‫ﻓﺮﺍﺳ ـ ‪‬‬ ‫ﺟﻬﺎﻧــﺪﺍﺭﯼ ﺍﺯ ﻧﺎﺻــﻴﮥ ﳘــﺎﻳﻮﻧﺶ ﻇــﺎﻫﺮ ﻭ ﻓــﺮ ﺍﻳــﺰﺩﯼ ﺍﺯ ﺟﺒﻴــﻨﺶ ﻣ‪‬ﺒــﺎﻫ‪‬ﺮ‪ .‬ﻣﻼﺯﻣــﺎﻥ‬ ‫ﻣﻮﮐﺐ ﻋﺎﻟﯽ ﮐﻪ ﺁﻥ ﻧﻮ‪‬ﺎﻝ ‪‬ﻦﺁﺭﺍﯼ ﺧﻼﻓﺖ ﺭﺍ ﺑـﻪ ﺯﻻﻝ ﺣـﺴﻦ ﺍﻋﺘﻘـﺎﺩ ﭘـﺮﻭﺭﺵ‬ ‫ﻣﯽﺩﺍﺩﻧﺪ‪ ،‬ﺑﺎ ﺍﳍـﺎﻡ ﻏﻴﺒـﯽ ﺑـﻪ ﺳ‪‬ـﻤ‪‬ﺖ‪ ‬ﻭﺍﻻﯼ ﺷـﺎﻫﯽ ﻣﻮﺳـﻮﻡ ﺳـﺎﺧﺘﻪ ﺑـﺎ ﻭﺟـﻮﺩ ﺻ‪‬ـﻐ‪ ‬ﹺﺮ‬ ‫‪٢‬‬ ‫ﺳ‪‬ﻦ ﺑﻪ ﻋﻘﻴﺪﮤ ﺭﺍﺳﺖ ﻭ ﺍﺭﺍﺩﮤ ﺷﺎﻣﻞ‪» ،‬ﻣﺮﺷﺪ ﮐﺎﻣﻞ« ﻭ ﭘﺎﺩﺷﺎﻩ ﻣﯽﺧﻮﺍﻧﺪﻧﺪ‪.‬‬ ‫ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺁﻥ ﻋﺎﻟﹶﻢ ﮐﻮﺩﮐﻴﺶ ﺷﺎﻩ ﻭﻻﻳﺖ ﺩﳍﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﺎﺗﺎﺭ ﺍﻧـﺎﺗﻮﻟﯽ ﺑـﻮﺩ‪.‬‬ ‫ﺧﻠﻴﻔﻪﻫﺎﻳﺶ ﺍﺯ ﺍﻭ ﻳﮏ ﺧﺪﺍﯼ ﻣﻄﺎﻉ ﺳﺎﺧﺘﻪ ﺑﻮﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﳘﭽﻮﻥ ﺑﺖ ﻣﯽﭘﺮﺳﺘﻴﺪﻧﺪ‪.‬‬

‫‪ 1‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۹ ،‬‬ ‫‪ 2‬ﺍﺳﮑﻨﺪﺭ ﺑﻴﮏ‪ ،‬ﺗﺎﺭﻳﺦ ﻋﺎﱂ ﺁﺭﺍﯼ ﻋﺒﺎﺳﯽ )ﺍﻣﻴﺮﮐﺒﻴﺮ‪ ،‬ﺮﺍﻥ‪.۲۵ (۱۳۵۰ ،‬‬

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‫‪۷۰‬‬ ‫ﺍﻭ ﺟﺎﯼ ﺑﺖ ﻗﺒﻴﻠﻪﻳﯽ ﺍﻳﻦ ﺗﺎﺗﺎﺭﻫﺎﯼ ﺑﻴﺎﺑﺎﻧﮕﺮﺩ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻭ ﺑـﻪﲤـﺎﻡ ﻣﻌﻨـﯽ ﺧـﺪﺍ ﺷـﺪﻩ‬ ‫ﺑ ــﻮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷ ــﺎﻧﯽ ﮐ ــﻪ ﺍﺯ ﺍﻧ ــﺎﺗﻮﻟﯽ ﳐﻔﻴﺎﻧ ــﻪ ﺑ ــﺮﺍﯼ ﺯﻳ ــﺎﺭﺕ ﻣﺮﺷﺪﺷ ــﺎﻥ ﻭﺍﺭﺩ ﺍﻳ ــﺮﺍﻥ‬ ‫ﻣﯽﺷﺪﻧﺪ ﻧﺬﺭ ﻭ ﻧﻴﺎﺯﻫﺎﻳﺸﺎﻥ ﺭﺍ ﺑـﻪ ﺍﻭ ﻧﺜـﺎﺭ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ،‬ﺳـﺮ ﺑـﺮ ﻗـﺪﻣﺶ ﻣـﯽﺳـﺎﺋﻴﺪﻧﺪ‪ ،‬ﺩﺭ‬

‫ﭘﻴﺸﮕﺎﻫﺶ ﺳﺠﺪﻩ ﻣﯽﮐﺮﺩﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺍﻭ ﺑﺮﮐﺖ ﻣﯽﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﲰﺎﻋﻴـﻞﹺ ﮐـﻢﺳـﻦ ﻭ ﺳـﺎﻝ ﻧﻴـﺰ‬

‫ﺩﺭ ﺍﺛ ــﺮ ﺍﻳ ــﻦ ﺭﻓﺘ ــﺎﺭ ﻣﺮﻳ ــﺪﺍﻧﺶ ﺑ ــﺎﻭﺭﺵ ﺷ ــﺪﻩ ﺑ ــﻮﺩ ﮐ ــﻪ ﻳ ــﮏ ﺫﺍﺕ ﻗﺪﺳ ــﯽ ﻭ ﺁﲰ ــﺎﻧﯽ ﻭ‬

‫ﺧﺪﺍﮔﻮﻧﻪ ﻭ ﻣﺎﻓﻮﻕ ﺑﺸﺮﯼ ﺍﺳﺖ‪.‬‬

‫ﺍﻭ ﺯﻳﺮ ﺗﺄﺛﻴﺮ ﺳﺨﻨﺎﻥ ﻣـﺎﺩﺭﺵ ﻭ ﺯﻳـﺮ ﺗﻠﻘـﻴﻦ ﺷـﺒﺎﻧﻪﺭﻭﺯﯼ ﺧﻠﻴﻔـﻪﻫـﺎﯼ ﺗﺎﺗـﺎﺭﺵ ﺑـﺎﻭﺭ‬

‫ﮐﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﭘﺪﺭ ﻭ ﺟﺪﺵ ﺫﺍ‪‬ﺎﯼ ﻣﻘﺪﺳﯽ ﺑﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺑﻪﺩﺳـﺖ ﺩﴰﻨـﺎﻥ ﺳـﻨﯽﻣـﺬﻫﺐ‬ ‫ﮐﻪ ﳐﺎﻟﻔﺎﻥ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﱪ ﻭ ﺍﺳﻼﻡﺍﻧﺪ ﻭ ﺩﻳﻦ ﻭ ﺍﻳﻤﺎﻧﯽ ﻧﺪﺍﺭﻧﺪ ﻭ ﺗﻘﺪﺱ ﭘﻴﺎﻣﱪ ﻭ ﺍﻣﺎﻣﺎﻥ‬

‫ﺭﺍ ﺑﺎﻭﺭ ﳕﯽﮐﻨﻨﺪ ﺑﻪ ﻗﺘﻞ ﺭﺳﻴﺪﻩﺍﻧﺪ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺳﺘﻤﻬﺎﺋﯽ ﮐﻪ ﺑﻪﺩﺳﺖ ﺣﮑﻮﻣﺘﮕﺮﺍﻥ ﺳﻨﯽ‬ ‫ﺑﺮ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺭﻓﺘﻪ ﺑﻮﺩ ﺭﺍ ﻣﺎﺩﺭﺵ ﻣﺎﺭﺗﺎ ﺷﺒﻬﺎ ﺑﺎ ﺁﺏ ﻭ ﺗﺎﺏ ﺑﺮﺍﻳﺶ ﺗﻌﺮﻳﻒ ﻣﯽﮐـﺮﺩ‪.‬‬

‫ﺍﮐﻨﻮﻥ ﺩﺭ ﻻﻫﻴﺠﺎﻥ ﺩﺍﺳـﺘﺎﻥ ﮐـﺮﺑﻼ ﻭ ﻣﻈﻠﻮﻣﻴـﺖ ﺍﻣﺎﻣـﺎﻥ ﺷـﻴﻌﻪ ﻭ ﺳـﺘﻤﮕﺮﻳﻬﺎﯼ ﺳـﻨﻴﺎﻥ ﺭﺍ‬

‫ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺑــﺮﺍﻳﺶ ﺗﻌﺮﻳــﻒ ﻣــﯽﮐﺮﺩﻧــﺪ‪ ،‬ﻭ ﺍﻭ ﺁ‪‬ــﺎ ﺭﺍ ﺑــﺎ ﺩﺍﺳــﺘﺎﻥ ﻗﺘــﻞ ﭘــﺪﺭ ﻭ ﺟــﺪﺵ‬ ‫ﻣﻘﺎﻳﺴﻪ ﻣﯽﮐﺮﺩ ﺗـﺎ ﻳـﮏ ﺧـﻂ ﻃﻮﻳـﻞ ﺗـﺎﺭﻳﺨﯽ ﺭﺍ ﺩﺭ ﺫﻫـﻦ ﮐﻮﺩﮐﺎﻧـﮥ ﺧـﻮﻳﺶ ﳎـﺴﻢ ﮐﻨـﺪ‬ ‫ﮐــﻪ ﻋﻤــﻮﻡ ﺳــﻨﻴﺎﻥ ﺩﺭ ﺁﻥ ﺩﺭ ﺑﺮﺍﺑــﺮ ﭘﻴــﺎﻣﱪ ﻭ ﺷﺨــﺼﻴﺘﻬﺎﯼ ﺑﺮﺟــﺴﺘﻪﺋــﯽ ﭼــﻮﻥ ﺍﻣــﺎﻡ ﻋﻠــﯽ ﻭ‬ ‫ﺍﻣــﺎﻡ ﺣــﺴﻴﻦ ﻭ ﺷــﻴﺦ ﺟﻨﻴــﺪ ﻭ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﻗــﺮﺍﺭ ﻣــﯽﮔﺮﻓﺘﻨــﺪ ﻭ ﺑــﺎ ﺁ‪‬ــﺎ ﺩﺭ ﺟﻨــﮓ ﺑﻮﺩﻧــﺪ‪.‬‬ ‫ﺑﻪﺍﻳﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﺍﺯ ﺳﻨﯽ ﺩﺭ ﺫﻫﻦ ﺍﻭ ﻳﮏ ﻣﻮﺟﻮﺩ ﺧﻄﺮﻧﺎﮎ ﻭ ﺿﺪﺑﺸﺮ ﺗﺼﻮﻳﺮ ﻣﯽﺷﺪ ﮐﻪ‬

‫ﮐﺎﺭﯼ ﺟﺰ ﺗﺒﺎﻫﯽ ﻭ ﻣﺮﮒﺁﻓﺮﻳﻨﯽ ﻧﺪﺍﺷﺖ ﻭ ﺩﺭﺧﻮﺭ ﻧﺎﺑﻮﺩﯼ ﮐﺎﻣﻞ ﺑﻮﺩ‪ .‬ﺗﺼﻮﻳﺮﯼ ﮐـﻪ ﺍﺯ‬ ‫ﺳﻨﯽ ﺩﺭ ﺫﻫﻦ ﮐﻮﺩﮐﺎﻧﮥ ﺍﲰﺎﻋﻴـﻞ ﺍﻳﺠـﺎﺩ ﺷـﺪ ﺗـﺼﻮﻳﺮ ﺩﺭﻧـﺪﮤ ﺑـﯽﺭﺣـﻢ ﺧـﻮﻥﺁﺷـﺎﻣﯽ ﺑـﻮﺩ‬

‫ﮐـﻪ ﻫـﻴﭻ ﺷــﺒﺎﻫﺘﯽ ﺑـﻪ ﺍﻧـﺴﺎﻥ ﻧﺪﺍﺷــﺖ‪ ،‬ﻭ ﺣﺘـﯽ ﺍﮔــﺮ ﺷـﮑﻠﺶ ﺍﻧـﺴﺎﻥ ﺑــﻮﺩ ﺩﺭ ﺯﻳـﺮ ﻟﺒﺎﺳــﺶ‬ ‫ﻫﻴﺄﺗﯽ ﺭﺍ ‪‬ﺎﻥ ﻣﯽﺩﺍﺷـﺖ ﮐـﻪ ﺑـﻪ ﺷـﮑﻞ ﻳـﮏ ﺩﺭﻧـﺪﮤ ﻭﺣـﺸﯽ ﺑـﻮﺩ؛ ﻭ ﺣﺘـﯽ ﻣـﯽﭘﻨﺪﺍﺷـﺖ‬

‫ﮐﻪ ﻫﺮﮐﺲ ﺳﻨﯽ ﺍﺳﺖ ﺩ‪‬ﻡ ﻭ ﭼ‪‬ﻨﮕﺎﻝ ﺩﺍﺭﺩ ﻭ ﺩ‪‬ﻣﺶ ﺩﺭ ﺯﻳﺮ ﻟﺒﺎﺳﺶ ‪‬ﺎﻥ ﺍﺳﺖ‪.‬‬

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‫‪ 1‬ﻋﺒﺎﺭﺕ‪» ‬ﺳ‪‬ﻨ‪‬ﯽ ﺩ‪‬ﻡ ﺩﺍﺭﺩ« ﮐﻪ ﻳﺎﺩﮔﺎﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ﺍﺳﺖ ﻫﻨﻮﺯ ﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﺑﺴﻴﺎﺭﯼ ﺍﺯ‬ ‫ﺷﻴﻌﻪﺷﺪﮔﺎﻥ‪ ‬ﺭﻭﺳﺘﺎﻳﯽﹺ ﺍﻳﺮﺍﻥ ﺑﺮﺳ ﹺﺮ ﺯﺑﺎﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﻢ ﻫﻨﻮﺯ ﻋﻤﻮﻣﻴﺖ ﺩﺍﺭﺩ‪.‬‬

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‫‪۷۱‬‬ ‫ﺷ ــﻨﻴﺪﻥ ﻣﮑ ــﺮﺭ ﭼﻨ ــﻴﻦ ﺩﺍﺳ ــﺘﺎ‪‬ﺎ ﻭ ﺗﻠﻘﻴﻨ ــﻬﺎﺋﯽ ﺍﺯ ﺍﲰﺎﻋﻴ ــﻞ ﻳ ــﮏ ﻣﻮﺟ ــﻮﺩ‪ ‬ﺩﺍﺭﺍﯼ‬ ‫ﺟﻨــﻮﻥ ﻣــﺬﻫﺒﯽ ﻭ ﭘﺮﺧﺎﺷــﮕﺮ ﻭ ﺣﻴــﺎﺕ‪‬ﺳــﺘﻴﺰ ﺳــﺎﺧﺘﻪ ﺑــﻮﺩ‪ .‬ﺍﻭ ﺩﺭ ﳘــﺎﻥ ﺳــﻨﻴﻦﹺ ﮐــﻮﺩﮐﻴﺶ‬ ‫ﭼﺸﻢ ﺩﻳﺪ ﻫﻴﭻ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩﺋﯽ ﻧﺪﺍﺷﺖ‪ ،‬ﺩﺭ ﻻﻫﻴﺠﺎﻥ ﺗﻴﺮ ﻭ ﮐﻤﺎﻥ ﺑﻪﺩﺳﺖ ﺑﻪ ﺍﻳﻦﺳﻮ ﻭ‬ ‫ﺁﻥﺳــﻮ ﻣــﯽﺭﻓــﺖ ﻭ ﻣﺎﮐﻴــﺎﻥ )ﻣــﺮﻍ ﻭ ﺧــﺮﻭﺱ ﻭ ﻏــﺎﺯ( ﻭ ﻫــﺮ ﺟــﺎﻧﻮﺭﯼ ﮐــﻪ ﺩﺭ ﺑﺮﺍﺑــﺮﺵ ﻇــﺎﻫﺮ‬

‫ﻣﯽﺷﺪ ﺭﺍ ﺑﻪﺗﻴﺮ ﻣﯽﺯﺩ‪ .‬ﮐﺎﺭﮐﻴﺎ ﻧﻴـﺰ ﺑـﻪﺧـﺎﻃﺮ ﺍﺣﺘﺮﺍﻣـﯽ ﮐـﻪ ﺑـﻪ ﺷـﻴﺦ ﺯﺍﻫـﺪ ﻭ ﺷـﻴﺦ ﺻـﻔﯽ‬

‫ﺍﻟ ــﺪﻳﻦ ﺩﺍﺷ ــﺖ ﺩﺳ ــﺖ ﺍﻭ ﺭﺍ ﺩﺭ ﺍﻳ ــﻦ ﺑﺎﺯﻳﻬ ــﺎ ﺑ ــﺎﺯ ﮔﺬﺍﺷ ــﺘﻪ ﺑ ــﻮﺩ‪ ،‬ﻭ ﻫ ــﺮ ﻣﺎﮐﻴ ــﺎﻧﯽ ﮐ ــﻪ ﺍﻭ‬

‫ﻣﯽﮐﺸﺖ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻩ ﺑﻮﺩ ﮐﻪ ‪‬ﺎﻳﺶ ﺭﺍﺑﻪﺻﺎﺣﺒﺶ ﺑﭙﺮﺩﺍﺯﻧـﺪ‪ .‬ﺳﺘﺎﻳـﺸﮕﺮﺍﻧﺶ ﺩﺭﺑـﺎﺭﮤ‬ ‫ﻋﻼﻗﮥ ﺍﻭ ﺑﻪﮐﺸﺘﺎﺭ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪﺍﻧﺪ‪:‬‬

‫ﭼﻮﻥ ﳘﻪ ﻭﻗﺖ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺗﻴـﺮ ﻭ ﮐﻤـﺎﻥ ﺑـﻪﺩﺳـﺖ ﻣـﯽﮔﺮﺩﻳـﺪ ﻭ ﺍﺯ ﻣـﺮﻍ ﻭ ﻏـﺎﺯ ﻭ‬ ‫ﺍﺭﺩﮎ ﺧــﺎﻧﮕﯽ ﺑــﻪﺗﻴــﺮ ﻣــﯽﺯﺩ ]ﮐﺎﺭﮐﻴــﺎ ﻣﻴــﺮﺯﺍ ﻋﻠــﯽ[ ﻣﻘــﺮﺭ ﮐــﺮﺩ ﮐــﻪ ﮐــﺴﯽ ﻓﺮﻳــﺎﺩ ﻭ‬ ‫‪١‬‬ ‫ﻏﻮﻏﺎ ﻧﮑﻨﺪ‪ ،‬ﻭ ﻫﺮﭼﻨﺪ ﮐﻪ ﺍﻭ ﻫﺮ ﺭﻭﺯ ﺑﻪﺗﻴﺮ ﺯﻧﺪ ﻭ‪‬ﮐﻼ ‪‬ﺎ ﺩﻫﻨﺪ‪.‬‬ ‫ﺩﺭ ﺁﻥ ﺻ‪ ‬ـﻐ‪ ‬ﹺﺮ ﺳــﻦ‪ ،‬ﳘﮕــﯽ )ﻳﻌﻨــﯽ ﳘــﻮﺍﺭﻩ( ﺗﻴــﺮ ﻭ ﮐﻤــﺎﻥ ﺩﺭ ﺩﺳــﺖ ﺑــﻪ ﺻــﻴﺪ ﻣــﺮﻍ ﻭ‬ ‫ﻕ ﻋــﺎﺩﺍﺕ ﺑــﺴﻴﺎﺭ ﺍﺯ ﺁﻥ‬ ‫ﺟـﺎﻧﻮﺭ ﻣــﺸﻐﻮﻝ ﺑﻮﺩﻧـﺪ ﻭ ﳊﻈــﻪﺋــﯽ ﳕـﯽﺁﺭﻣﻴﺪﻧــﺪ‪ .‬ﻭ ﺧـﻮﺍ ﹺﺭ ﹺ‬ ‫‪٢‬‬ ‫ﻣﻨﻈﻮ ﹺﺭ ﻧﻈ ﹺﺮ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻇﺎﻫﺮ ﻣﯽﺷﺪ‪.‬‬ ‫ﺍﻭ ﺩﺭ ﳘــﺎﻥ ﺩﻭﺭﺍﻥ ﮐــﻮﺩﮐﻴﺶ ﻣﻴــﻞ ﺷــﺪﻳﺪﯼ ﺑــﻪ ﺧــﻮﻥﺭﻳــﺰﯼ ﺩﺍﺷــﺖ‪ ،‬ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬ ‫ﺍﻳﻦ ﻣﻴﻞ ﺭﺍ ﺩﺭ ﺍﻭ ﺗﻘﻮﻳﺖ ﻣﯽﮐﺮﺩﻧﺪ ﻭ ﮐﻴﻦ ﺷﺪﻳﺪ ﺑﻪ ﺳﻨﻴﺎﻥ ﺭﺍ ﺩﺭ ﺍﻭ ﺑـﻪ ﺑـﺪﺗﺮﻳﻦ ﻭﺟﻬـﯽ‬ ‫ﭘـﺮﻭﺭﺵ ﻣــﯽﺩﺍﺩﻧــﺪ‪ .‬ﻫﺮﮔـﺎﻩ ﻳــﮏ ﻗﺰﻟﺒــﺎﺵ ﺩﺭ ﺑﺮﺍﺑـﺮ ﺍﻭ ﻣــﯽﻧﺸــﺴﺖ ﺑـﻪﻳــﺎﺩ ﺍﻣــﺎﻡ ﺣــﺴﻴﻦ ﻭ‬

‫ﺷــﻴﺦ ﺟﻨﻴــﺪ ﻭ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﺑــﻪﮔﺮﻳــﻪ ﻣــﯽﺍﻓﺘــﺎﺩ ﻭ ﻗﺮﺑــﺎﻥ ﺻــﺪﻗﮥ ﺍﲰﺎﻋﻴــﻞ ﻣــﯽﺭﻓــﺖ ﻭ ﺑــﻪ‬

‫ﺳــﻨﻴﺎﻧﯽ ﮐــﻪ ﺁ‪‬ــﺎ ﺭﺍ ﮐــﺸﺘﻪ ﺑﻮﺩﻧــﺪ ﻟﻌﻨــﺖ ﻭ ﻧﻔــﺮﻳﻦ ﻣــﯽﻓﺮﺳــﺘﺎﺩ‪ ،‬ﻭ ﺁﺭﺯﻭ ﻣــﯽﮐــﺮﺩ ﮐــﻪ ﺧــﺪﺍ‬

‫ﺑــﻪﺁ‪‬ــﺎ ﻓﺮﺻــﺖ ﺑﺪﻫــﺪ ﺗــﺎ ﺍﻧﺘﻘــﺎﻡ ﺧــﻮﻥ ﺍﻳــﺸﺎﻥ ﺭﺍ ﺍﺯ ﺳــﻨﻴﺎﻥ ﺑﮕﻴﺮﻧــﺪ‪ .‬ﺍﻳــﻦ ﺭﻓﺘــﺎﺭ ﳘــﻮﺍﺭﻩ‬

‫ﺍﺣــﺴﺎﺱ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﺑــﺮﺍﯼ ﺍﻧﺘﻘــﺎﳎﻮﺋﯽ ﲢﺮﻳــﮏ ﻣــﯽﮐــﺮﺩ ﻭ ﺣــﺲ ﺩﺭﻧــﺪﮔﯽ ﺭﺍ ﺩﺭ ﺍﻭ‬ ‫ﺑﺮﻣ ــﯽﺍﻧﮕﻴﺨ ــﺖ‪ .‬ﺩﺍﺳ ــﺘﺎ‪‬ﺎﺋﯽ ﮐ ــﻪ ﺷ ــﺒﻬﺎ ﻣ ــﺎﺩﺭﺵ ﺑ ــﺮﺍﻳﺶ ﺑ ــﺎﺯﻣﯽﮔﻔ ــﺖ ﻭ ﺗﻠﻘﻴﻨ ــﻬﺎﯼ‬

‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ۲۴۷ ،‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺟﻮﺍﻫﺮ ﺍﻻﺧﺒﺎﺭ ﺑﻮﺩﺍﻕ ﻗﺰﻭﻳﻨﯽ‪.‬‬ ‫‪ 2‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ‪.۴۷ ،‬‬

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‫‪۷۲‬‬ ‫ﺿﺪﺳﻨﯽ ﮐﻪ ﺩﺭ ﺍﻭ ﺍﻳﺠﺎﺩ ﻣﯽﮐﺮﺩ ﻣﺰﻳﺪ ﺑﺮ ﮐﻴﻨﮥ ﺍﻭ ﻧﺴﺒﺖ ﺑﻪﺳﻨﯽ ﻣـﯽﺷـﺪ ﻭ ﺁﺭﺯﻭﯼ ﺍﻭ ﺭﺍ‬ ‫ﺑﺮﺍﯼ ﺳﻨﯽﮐﺸﯽ ﺍﻓﺰﻭﻥ ﻣﯽﺳﺎﺧﺖ‪.‬‬ ‫ﺩﺭﺑ ــﺎﺭﮤ ﺍﻳ ــﻦ ﻫﻔ ــﺖ ﺧﻠﻴﻔ ــﻪ ﮐ ــﻪ ﺍﲰﺎﻋﻴ ــﻞ ﺭﺍ ﺩﺭ ﻻﻫﻴﺠ ــﺎﻥ ﻣ ــﯽﭘﺮﻭﺭﺩﻧ ــﺪ‪ ،‬ﺩﮐﺘ ــﺮ‬

‫ﭘﺎﺭﺳﺎﺩﻭﺳﺖ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬

‫ﺁﻧــﺎﻥ ﻣﻌﺘﻘــﺪ ﺑــﻪﺣﻠــﻮﻝ ﺫﺍﺕ ﺧﺪﺍﻭﻧــﺪﯼ ﺩﺭ ﻭﺟــﻮﺩ ﺍﻧــﺴﺎﻥ ﻭ ﺑــﯽﺍﻋﺘﻘــﺎﺩ ﻧــﺴﺒﺖ ﺑــﻪ‬ ‫ﺍﺟﺮﺍﯼ ﻓﺮﻳﻀﻪﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺑﻮﺩﻧﺪ‪ .‬ﺁﻧﺎﻥ‪ ،‬ﻣﺎﻧﻨﺪ ﺳﺎﻳﺮ ﻣﺮﻳﺪﺍﻥ‪ ‬ﺷﻴﺦ ﺣﻴـﺪﺭ‪ ،‬ﺍﻭ ﺭﺍ‬ ‫)ﺍﲰﺎﻋﻴــﻞ ﺭﺍ( ﺧــﺪﺍﯼ ﺯﻧــﺪﻩ ﻣــﯽﺩﺍﻧــﺴﺘﻨﺪ ﻭ ﺍﺟــﺮﺍﯼ ﺩﺳــﺘﻮﺭﻫﺎ ﻭ ﺟﻠــﺐ ﺭﺿــﺎﻳﺖ‬ ‫ﻣﺮﺷـﺪ ﮐﺎﻣــﻞ ﺭﺍ ﺑـﺮ ﺧــﻮﺩ ﻭﺍﺟـﺐ ﻣــﯽﴰﺮﺩﻧـﺪ‪ .‬ﺍﻳــﻦ ﻫﻔـﺖ ﻧﻔــﺮ‪ ،‬ﺑـﺎ ﺩﺍﺷــﱳ ﭘﻴــﺸﻴﻨﮥ‬ ‫ﻓﺮﻣﺎﻧﺪﻫﯽ ﺳﭙﺎﻩ‪ ،‬ﺷﺮﮐﺖ ﺩﺭ ﺟﻨﮕﻬـﺎ‪ ،‬ﻭ ﺗﻨـﺪﺭﻭ ﺑـﻮﺩﻥ ﺩﺭ ﻣـﺬﻫﺐ ﺧـﻮﺩ‪ ،‬ﻣﺮﺑﻴـﺎﻥ ﻭ‬ ‫‪١‬‬ ‫ﻣﺸﺎﻭﺭﺍﻥ ﺩﺍﺋﻤﯽ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺳﺎﳍﺎﯼ ﺍﻗﺎﻣﺖ ﺍﻭ ﺩﺭ ﻻﻫﻴﺠﺎﻥ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﻫﻢ ﺍﻳﻨﻬﺎ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﺎ ﻓﻨﻮﻥ ﺗﻴﺮﺍﻧﺪﺍﺯﯼ ﻭ ﻧﱪﺩ ﻭ ﺑـﺮﺍﯼ ﺑﺮﻧﺎﻣـﻪﻫـﺎﺋﯽ ﮐـﻪ ‪‬ﻴـﻪ‬

‫ﺩﻳﺪﻩ ﺑﻮﺩﻧﺪ ﺁﻣﺎﺩﻩ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﻣﺆﻟﻒ ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬

‫ﮔــﺎﻫﯽ ﺑــﻪ ﻧــﺸﺎﻁ ﺷــﮑﺎﺭ ﻭ ﺳــﻴﺮ ﻣ‪‬ﺘ‪‬ﻨ‪‬ﺰ‪‬ﻫــﺎﺕ‪) ‬ﮔــﺮﺩﺵ ﺩﺭ ﺗﻔــﺮﻳﺢﮔﺎﻫﻬــﺎﯼ( ﺁﻥ ﺩﻳــﺎﺭ‬ ‫ﻣــﺸﻐﻮﻝ ﺑــﻮﺩﻩ‪ ،‬ﭘﻴﻮﺳــﺘﻪ ﻧﻘــﺶ ﺟﻬــﺎﻧﮕﻴﺮﯼ ﻭ ﺧﻴــﺎﻝ ﮐﺸﻮﺭﮔــﺸﺎﻳﯽ ﺩﺭ ﻟــﻮﺡ ﺧــﺎﻃﺮ‬ ‫‪٢‬‬ ‫ﻣﺒﺎﺭﮎ ﻣﯽﻧﮕﺎﺷﺖ‪.‬‬ ‫ﺯﻣﺎﻧﯽ ﮐﻪ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﯽ ﳘﭽﻮﻥ ﻣﻮﺟـﻮﺩﯼ ﺧـﺪﺍﺯﺍﺩﻩ ﻭ ﻣﻠﮑـﻮﺗﯽ ﻭ‬ ‫ﻣ ــﺎﻓﻮﻕ ﺑ ــﺸﺮﯼ‪ ،‬ﻭ ﺑ ــﺎ ﲤﺎﻳـ ـﻞﹺ ﺍﻓﺮﺍﻃ ــﯽ ﺩﺭ ﮐ ــﺸﱳ ﻣﻮﺟ ــﻮﺩﺍﺕ‪ ‬ﺯﻧ ــﺪﻩ‪ ،‬ﺗﻮﺳ ــﻂ ﺧﻠﻴﻔ ــﻪﻫ ــﺎ‬ ‫ﭘــﺮﻭﺭﺵ ﻣــﯽﻳﺎﻓــﺖ ﻣــﺪﻋﻴﺎﻥ ﺳــﻠﻄﻨﺖ ﺩﺭ ﺧﺎﻧــﺪﺍﻥ ﺑﺎﻳﻨــﺪﺭﯼ ﺩﺭﮔﻴــﺮ ﺟﻨﮕﻬــﺎﯼ ﺧــﺎﻧﮕﯽ‬

‫ﺑﻮﺩﻧــﺪ ﻭ ﮐــﺸﻮﺭ ﺭﺍ ﺑــﻪﺳــﻮﯼ ﺗﺒــﺎﻫﯽ ﺳــﻮﻕ ﻣــﯽﺩﺍﺩﻧــﺪ‪ .‬ﺍﲪــﺪﺑﻴﮏ ﺑﺎﻳﻨــﺪﺭ ﮐــﻪ ﺩﺭ ﺟﻨــﮓ‬

‫ﻗﺪﺭﺕ ﺷﮑﺴﺖ ﻳﺎﻓﺘﻪ ﺑﻪﻋﺜﻤﺎﻧﯽ ﮔﺮﻳﺨﺘﻪ ﺑﻮﺩ ﺩﺭ ﺳﺎﻝ ‪ ۸۷۶‬ﭘﺲ ﺍﺯ ﳘﺎﻫﻨﮕﯽ ﺑـﺎ ﺗﺮﮐـﺎﻥ‬ ‫ﻫﻮﺍﺩﺍ ﹺﺭ ﺧﻮﻳﺶ ﺩﺭ ﺍﻳـﺮﺍﻥ ﻭ ﺑـﻪﳘـﺮﺍﻩ ﮔـﺮﻭﻩ ﺑﺰﺭﮔـﯽ ﺍﺯ ﺟﻨﮕـﺎﻭﺭﺍﻥ ﺁﻕ ﻗﻮﻳـﻮﻥﻟـﻮ ﺑـﻪﺳـﻮﯼ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺣﺮﮐﺖ ﮐﺮﺩ‪ .‬ﺩﺭ ﻧﱪﺩﯼ ﮐﻪ ﺩﺭ ﺗﺎﺑﺴﺘﺎﻥ ﺁﻥ ﺳـﺎﻝ ﺩﺭ ﮐﻨـﺎﺭ ﺭﻭﺩ ﺍﺭﺱ ﻣﻴـﺎﻥ ﺍﻭ‬

‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۲۴۶ ،‬‬ ‫‪ 2‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ۲۴۹ ،‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.‬‬

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‫‪۷۳‬‬ ‫ﻭ ﺭﺳﺘﻢ ﺑﻴﮏ ﺩﺭﮔﺮﻓﺖ‪ ،‬ﺑﺮﺧﯽ ﺍﺯ ﺳﺮﺍﻥ ﺳـﭙﺎﻩ ﺭﺳـﺘﻢ ﺑﻴـﮏ ﺑـﻪ ﺍﲪـﺪﺑﻴﮏ ﭘﻴﻮﺳـﺘﻨﺪ‪ ،‬ﻭ‬ ‫ﺩﺭﻧﺘﻴﺠــﻪ ﺭﺳــﺘﻢ ﺑﻴــﮏ ﺷﮑــﺴﺖ ﻳﺎﻓﺘــﻪ ﺩﺳــﺘﮕﻴﺮ ﻭﮐــﺸﺘﻪ ﺷــﺪ‪ .‬ﭘــﺲ ﺍﺯ ﺁﻥ ﺗﱪﻳــﺰ ﺑــﻪﺩﺳــﺖ‬ ‫ﺍﲪــﺪ ﺑﻴــﮏ ﺍﻓﺘــﺎﺩ ﻭ ﺍﻭ ﺧــﻮﺩ ﺭﺍ ﺷــﺎﻩ ﺧﻮﺍﻧــﺪ‪ .‬ﺍﻳﺒــﻪ ﺳــﻠﻄﺎﻥ ﻳﮑــﯽ ﺍﺯ ﺍﻣــﺮﺍﯼ ﺳــﭙﺎﻩ ﺭﺳــﺘﻢ‬ ‫ﺑﻴﮏ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺟﻨﮓ ﺭﺳﺘﻢ ﺑﻴﮏ ﻭ ﺍﲪﺪ ﺑﻴﮏ ﺑﻪ ﺍﲪﺪ ﺑﻴﮏ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩ‪ .‬ﭼﻮﻧﮑﻪ‬

‫ﺍﲪﺪ ﺑﻴﮏ ﺑﻪﻭﻋﺪﻩﻫﺎﺋﯽ ﮐﻪ ﺑـﻪ ﺍﻳﺒـﻪ ﺳـﻠﻄﺎﻥ ﺩﺍﺩﻩ ﺑـﻮﺩ ﻋﻤـﻞ ﻧﮑـﺮﺩ‪ ،‬ﺍﻳﺒـﻪ ﺳـﻠﻄﺎﻥ ﺍﺯ ﺍﻭ‬

‫ﻧﺎﺭﺍﺿﯽ ﺷﺪﻩ ﺑﺎ ﺍﻓﺮﺍﺩﺵ ﺑﻪﭘﺎﺭﺱ ﺭﻓﺖ ﻭ ﺑـﻪﻗﺎﺳـﻢ ﺑﻴـﮏ ﭘ‪‬ﺮﻧـﺎﮎ ﭘﻴﻮﺳـﺖ ﻭ ﺩﺭ ﺷـﻮﺭﺵ‬ ‫ﭘﺮﻧــﺎﮎ ﺑﺮﺿــﺪ ﺍﲪــﺪ ﺑﻴــﮏ ﳘﮑــﺎﺭﯼ ﮐــﺮﺩ‪ .‬ﺩﺭ ﺟﻨﮕــﯽ ﮐــﻪ ﺩﺭ ﻧﺰﺩﻳﮑــﯽ ﺍﺳــﭙﻬﺎﻥ ﻣﻴــﺎﻥ‬

‫ﺍﲪــﺪ ﺑﻴــﮏ ﻭ ﺍﻳﻨــﻬﺎ ﺩﺭ ﮔﺮﻓــﺖ‪ ،‬ﺍﲪــﺪ ﺑﻴــﮏ ﺷﮑــﺴﺖ ﻳﺎﻓﺘــﻪ ﮐــﺸﺘﻪ ﺷــﺪ‪ .‬ﺁ‪‬ــﺎ ﺳــﭙﺲ‬

‫ ﺣﻴﻠﻪﮔﺮﺍﻧﻪ ﺍﺯ ﻣﺮﺍﺩﺑﻴﮏ ﮐﻪ ﺩﺭ ﺷﺮﻭﺍﻥ ﻣـﯽﺯﻳـﺴﺖ ﺩﻋـﻮﺕ ﮐﺮﺩﻧـﺪ ﮐـﻪ ﺑـﻪﺗﱪﻳـﺰ ﺭﻓﺘـﻪ‬

‫ﺳﻠﻄﻨﺖ ﺭﺍ ﺑﻪﺩﺳـﺖ ﮔﻴـﺮﺩ‪ .‬ﺍﻣـﺎ ﳘـﻴﻦﮐـﻪ ﻣﺮﺍﺩﺑﻴـﮏ ﺑـﻪﺗﱪﻳـﺰ ﻧﺰﺩﻳـﮏ ﺷـﺪ ﺍﻳﺒـﻪ ﺳـﻠﻄﺎﻥ‬

‫ﻭﯼﺭﺍ ﻃﯽ ﺩﺳﻴﺴﻪﺋﯽ ﺑﺎﺯﺩﺍﺷﺖ ﮐﺮﺩﻩ ﺑﻪﺯﻧﺪﺍﻥ ﺍﻓﮑﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﺛﻨﺎﺀ ﳏﻤﺪﯼ ﺑﻴﮏ ﺳﺮ‬

‫ﺑﻪ ﺷﻮﺭﺵ ﺑﺮﺩﺍﺷﺘﻪ ﺑﺮ ﭘﺎﺭﺱ ﻭ ﺍﺳﭙﻬﺎﻥ ﻭ ﺭﯼ ﺩﺳﺖ ﻳﺎﻓﺖ ﻭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺭﺍ ﮔﺮﻓﺘـﻪ ﺧـﻮﺩ‬

‫ﺭﺍ ﺷﺎﻩ ﺧﻮﺍﻧﺪ‪ .‬ﺍﻟﻮﻧﺪﺑﻴﮏ ﻧﻴﺰ ﺩﻳﺎﺭ ﺑﮑﺮ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺧﻮﺩﺵ ﺭﺍ ﺷﺎﻩ ﻧﺎﻣﻴـﺪ ﻭ ﺍﺯ ﺁﳒـﺎ ﺑـﻪ‬ ‫ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﻟــﺸﮑﺮ ﮐــﺸﻴﺪﻩ ﳏﻤــﺪﯼ ﺑﻴــﮏ ﺭﺍ ﺩﺭ ﺟﻨــﮓ ﺷﮑــﺴﺖ ﻭ ﻓــﺮﺍﺭﯼ ﺩﺍﺩ ﻭ ﺧــﻮﺩ‬ ‫ﺑﻪﺳﻠﻄﻨﺖ ﻧﺸﺴﺖ‪ .‬ﳏﻤﺪﯼ ﺑﻴﮏ ﭘﺲ ﺍﺯ ﺍﻳـﻦ ﺷﮑـﺴﺖ ﺭﻭﺍﻧـﮥ ﺍﺳـﭙﻬﺎﻥ ﺷـﺪ‪ ،‬ﻭﻟـﯽ ﺍﻳﺒـﻪ‬

‫ﺳﻠﻄﺎﻥ ﺧﻮﺍﻫﺎﻥ ﺍﺳـﭙﻬﺎﻥ ﺑـﺮﺍﯼ ﺧـﻮﺩﺵ ﺑـﻮﺩ ﻭ ﻣـﺎﻧﻊ ﻧﺰﺩﻳـﮏ ﺷـﺪﻥ‪ ‬ﺍﻭ ﺑـﻪ ﺍﺳـﭙﻬﺎﻥ ﺷـﺪ‪.‬‬

‫ﭘﻴﮑﺎﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺑﻪﺷﮑـﺴﺖ ﻭ ﮐـﺸﺘﻪ ﺷـﺪﻥ ﺍﻳﺒـﻪ ﺳـﻠﻄﺎﻥ ﺍﳒﺎﻣﻴـﺪ‪ .‬ﭼـﻮﻥ ﺍﻳﺒـﻪ ﺳـﻠﻄﺎﻥ‬

‫ﮐ ــﺸﺘﻪ ﺷ ــﺪ‪ ،‬ﻣﺮﺍﺩﺑﻴ ــﮏ ﮐ ــﻪ ﺗ ــﺎ ﺁﻥﺯﻣ ــﺎﻥ ﺩﺭ ﺯﻧ ــﺪﺍﻥ ﺍﻭ ﺑ ــﻮﺩ ﮔﺮﻳﺨ ــﺖ ﻭ ﺑ ــﺎ ﺩﺳ ــﺘﻪﺋ ــﯽ ﺍﺯ‬

‫ﻫﻮﺍﺩﺍﺭﺍﻧﺶ ﺷﻴﺮﺍﺯ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺧﻮﺩ ﺭﺍ ﺷﺎﻩ ﺧﻮﺍﻧﺪ )ﺯﻣـﺴﺘﺎﻥ ‪ ۸۷۸‬ﺥ(‪ .‬ﺍﻭ ﺳـﭙﺲ ﺷـﻴﺮﺍﺯ‬ ‫ﺭﺍ ﺑـﻪ ﻗﺎﺳــﻢ ﺑﻴــﮏ ﭘﺮﻧــﺎﮎ ﺳــﭙﺮﺩ ﻭ ﺧــﻮﺩﺵ ﺑــﻪﺍﺳــﭙﻬﺎﻥ ﻟــﺸﮑﺮ ﮐــﺸﻴﺪﻩ ﳏﻤــﺪﯼ ﺑﻴــﮏ ﺭﺍ‬

‫ﺷﮑﺴﺖ ﺩﺍﺩﻩ ﮐﺸﺖ ﻭ ﺑﻪﻗـﺼﺪ ﺗـﺼﺮﻑ ﺗﱪﻳـﺰ ﺣﺮﮐـﺖ ﮐـﺮﺩ‪ .‬ﺩﺭ ﺍﻭﺍﺋـﻞ ﺳـﺎﻝ ‪ ۸۷۹‬ﺍﻟﻮﻧـﺪ‬ ‫ﺑﻴــﮏ ﺩﺭ ﻣﻴــﺎﻥ ﺳــﻠﻄﺎﻧﻴﻪ ﻭ ﺍ‪‬ــﺮ ﺑــﺎ ﻣﺮﺍﺩﺑﻴــﮏ ﺭﻭﺑــﺮﻭ ﺷــﺪ‪ .‬ﻭﻟــﯽ ﺟﻨﮕﻬــﺎﯼ ﭼﻨــﺪﻳﻦ ﺳــﺎﻟﻪ‬ ‫ﺑﻴــﺸﻴﻨﮥ ﺳــﺮﺍﻥ ﺑﺎﻳﻨــﺪﺭﯼ ﺭﺍ ﺩﺭﻭ ﮐــﺮﺩﻩ ﺑــﻮﺩ‪ ،‬ﻭ ﺧﻄــﺮ ﺁﻥ ﻣــﯽﺭﻓــﺖ ﮐــﻪ ﺍﺩﺍﻣــﮥ ﺍﻳــﻦ ﺟﻨﮕﻬــﺎ‬

‫ﺑــﻪﻧــﺎﺑﻮﺩﯼ ﺑﻘﺎﻳــﺎﯼ ﺁ‪‬ــﺎ ﺍﳒﺎﻣــﺪ‪ .‬ﭘــﻴﺶ ﺍﺯ ﺁﻧﮑــﻪ ﺟﻨﮕــﯽ ﺩﺭﺑﮕﻴــﺮﺩ ﭘﻴــﺮﺍﻥ ﻗﺒﻴﻠــﻪ ﭘــﺎﺩﺭ‬ ‫ﻣﻴﺎﻧﯽ ﮐﺮﺩﻧﺪ‪ ،‬ﻭ ﻣﻴﺎﻥ ﺩﻭ ﺭﻗﻴﺐ ﻣﺬﺍﮐﺮﻩ ﺁﻏﺎﺯ ﺷﺪ‪ .‬ﺑﻪﺩﻧﺒﺎﻝ ﺍﻳﻦ ﻣـﺬﺍﮐﺮﺍﺕ ﻗـﺮﺍﺭ ﺑـﺮﺍﻳﻦ‬

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‫‪۷۴‬‬ ‫ﺭﻓـ ــﺖ ﮐـ ــﻪ ﻣﻐـ ــﺎﻥ ﻭ ﺍﺭﺍﻥ ﻭ ﺁﺫﺭﺑﺎﻳﺠـ ــﺎﻥ ﻭ ﺩﻳـ ــﺎﺭ ﺑﮑ ــﺮ )ﺁﺫﺭﺑﺎﻳﺠـ ــﺎﻥ‪ ‬ﺗـ ــﺎﺭﻳﺨﯽ( ﺩﺭ ﺩﺳـ ــﺖ‬ ‫ﺍﻟﻮﻧـﺪﺑﻴﮏ ﺑﺎﺷــﺪ ﮐــﻪ ﭘــﺎﻳﺘﺨﺘﺶ ﺗﱪﻳــﺰ ﺑــﻮﺩ‪ .‬ﺑﻘﻴــﮥ ﻗﻠﻤــﺮﻭ ﺑﺎﻳﻨــﺪﺭﻳﺎﻥ ﺍﺯ ﲨﻠــﻪ ﻋــﺮﺍﻕ ‬ ‫ﻧﻴﺰ ﻗﻠﻤﺮﻭ ﻣﺮﺍﺩﺑﻴﮏ ﺷﻨﺎﺧﺘﻪ ﺷﺪ ﮐﻪ ﺷﻴﺮﺍﺯ ﺭﺍ ﭘﺎﻳﺘﺨﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﺍﻳـﻦ‬

‫ﺩﻭ ﺗﻦ ﻟﻘﺐ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﺮ ﺧﻮﺩ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻗـﺮﺍﺭ ﺷـﺪ ﮐـﻪ ﺭﻭﺩﺧﺎﻧـﮥ ﻗـﺰﻝﺍﻭﺯﻭﻥ ﻣـﺮﺯ ﻣﻴـﺎﻥ‬ ‫ﻗﻠﻤﺮﻭ ﺍﻳﻦ ﺩﻭ ﺷﺎﻩ ﺑﺎﺷﺪ‪.‬‬

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‫ﺍﻧﺘﻘﺎﻡ ﺍﺯ ﺷﺮﻭﺍﻧﺸﺎﻩ ﻭ ﲣﺮﻳﺐ ﺍﺭﺍﻥ ﻭ ﺷﺮﻭﺍﻥ‬ ‫ﺩﺭ ﻣﻴــﺎﻥ ﺟﻨﮕﻬــﺎﯼ ﺭﻗﻴﺒــﺎﻥ‪ ‬ﻗــﺪﺭﺕ ﺑﺎﻳﻨــﺪﺭﯼ‪ ،‬ﻫﻔــﺖ ﻗﺰﻟﺒــﺎﺵﹺ ﺍﻫـﻞﹺ ﺍﺧﺘــﺼﺎﺹ ﺩﺭ‬ ‫ﻻﻫﻴﺠﺎﻥ ﺩﺳﺖ ﺑﻪﮐﺎﺭ ‪‬ﻴﮥ ﻣﻘﺪﻣﺎﺕ ﺣﺮﮐﺘﺸﺎﻥ ﺷﺪﻧﺪ‪ .‬ﺁ‪‬ﺎ ﺑﻪ‪‬ﺎﻧﮥ ﺯﻳـﺎﺭﺕ ﻣﺮﻗـﺪ ﺷـﻴﺦ‬ ‫ﺻــﻔﯽ‪ ،‬ﻣﺎﺭﺗــﺎ ﻭ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﺑــﺎ ﮐــﺴﺐ ﺍﺟــﺎﺯﻩ ﺍﺯ ﮐﺎﺭﮐﻴــﺎ ﺑــﻪﺍﺭﺩﺑﻴــﻞ ﺑﺮﺩﻧــﺪ )ﺷــﻬﺮﻳﻮﺭﻣﺎﻩ‬

‫‪ ۸۷۸‬ﺥ(‪ .‬ﻫــﻴﭻﮐــﺲ ﺟــﺰ ﺍﻳــﻦ ﻫﻔــﺖﺗــﻦ ﺩﺭ ﺍﻳــﻦ ﺳــﻔﺮ ﺑــﺎ ﺍﻭ ﳘــﺮﺍﻩ ﻧﺒــﻮﺩ‪ .‬ﺍﲰﺎﻋﻴــﻞ ﺩﺭ‬ ‫ﻣﺮﺩﺍﺩﻣﺎﻩ ‪۸۶۶‬ﺥ ﺑـﻪﺩﻧﻴـﺎ ﺁﻣـﺪﻩ ﺑـﻮﺩ ﻭ ﺩﺭ ﺍﻳـﻦ ﻫﻨﮕـﺎﻡ ‪ ۱۲‬ﺳـﺎﻝ ﻭ ﻳـﮏﻣـﺎﻩ ﺳـﻦ ﺩﺍﺷـﺖ‪ ،‬ﻭ‬

‫ﭘﻨﺞ ﺳﺎﻝ ﺍﺯ ﺍﻗﺎﻣﺘﺶ ﺩﺭ ﻻﻫﻴﺠﺎﻥ ﻣﯽﮔﺬﺷﺖ‪ .‬ﻫـﺪﻑ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺍﺯ ﻃـﺮﺡ ﻣـﺴﺌﻠﮥ ﺯﻳـﺎﺭﺕ‬

‫ﺑﻘﻌﮥ ﺍﺭﺩﺑﻴﻞ ﺧﺮﻭﺝ ﺍﺯ ﺣﻴﻄﮥ ﺳﻠﻄﮥ ﮐﺎﺭﮐﻴﺎ ﺑـﻮﺩ‪ .‬ﺁ‪‬ـﺎ ﻣﺎﺭﺗـﺎ ﺭﺍ ﺑـﻪ ﺍﺭﺩﺑﻴـﻞ ﻓﺮﺳـﺘﺎﺩﻧﺪ ﺗـﺎ‬

‫ﺩﺭ ﺯﺍﻭﻳـﮥ ﺷـﻴﺦ ﺻـﻔﯽ ﻣ‪‬ﻌ ‪‬ﺘﮑــﻒ ﮔـﺮﺩﺩ؛ ﻭ ﺧـﻮﺩ ﺑـﺎ ﺍﲰﺎﻋﻴــﻞ ﺑـﻪ ﻧﺎﺣﻴـﮥ ﺧﻠﺨـﺎﻝ ﺭﻓﺘﻨــﺪ‪ ،‬ﻭ‬ ‫ﻧﺰﺩﻳﮏ ﺳﻪ ﻣﺎﻩ ﺩﺭ ﺭﻭﺳـﺘﺎﻫﺎﯼ ﺍﻃـﺮﺍﻑ ﺧﻠﺨـﺎﻝ ﻣﺎﻧﺪﻧـﺪ ﻭ ﺍﺯ ﺁﳒـﺎ ﺑـﻪﺧﻠﻴﻔـﻪﻫﺎﻳـﺸﺎﻥ ﺩﺭ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﺑﺮﺍﯼ ﮔﺮﺩﺁﻭﺭﯼ ﻗﺰﻟﺒﺎﺵ ﻭ ﻓﺮﺳﺘﺎﺩﻧﺸﺎﻥ ﺑﻪﺍﻳﺮﺍﻥ ﻓﺮﻣﺎﻥ ﻓﺮﺳﺘﺎﺩﻧﺪ‪ .‬ﺑﯽﺩﺭﻧـﮓ‬

‫ﮔﺮﻭﻫﻬﺎﯼ ﻗﺰﻟﺒﺎﺵ ﺍﺯ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﻃﺮﻕ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭﺍﺭﺩ ﺷﺪﻧﺪ ﻭ ﺑﻪ ﺍﺭﺩﻭﯼ‬ ‫ﺍﲰﺎﻋﻴﻞ ﭘﻴﻮﺳﺘﻨﺪ‪ .‬ﭘـﺲ ﺍﺯ ﺳـﻪ ﻣـﺎﻩ ﮐـﻪ ﺣـﺪﻭﺩ ﺩﻭ ﻫـﺰﺍﺭ ﻗﺰﻟﺒـﺎﺵ ﺩﺭ ﭘﻴﺮﺍﻣـﻮﻥ ﺍﲰﺎﻋﻴـﻞ‬

‫ﮔﺮﺩ ﺁﻣﺪﻧﺪ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺍﻫـﻞ ﺍﺧﺘـﺼﺎﺹ ﺑـﻪ‪‬ﺎﻧـﮥ ﺯﻳـﺎﺭﺕ‪ ‬ﻣﺮﻗـﺪ‪ ‬ﺷـﻴﺦ ﺻـﻔﯽ ﺑـﻪ ﺍﺭﺩﺑﻴـﻞ‬ ‫ﺑﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ ﺣﺪﻭﺩ ‪ ۳۰۰‬ﺗﻦ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺍﻧﺎﺗﻮﻟﯽ ﺑﺎ ﺍﻭ ﳘﺮﺍﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻨﻬﺎ ﭼﻨﺪ‬

‫ﺭﻭﺯ ﺩﺭ ﺍﺭﺩﺑﻴﻞ ﻣﺎﻧﺪﻧﺪ‪ ،‬ﻭﻟﯽ ﺣﺎﮐﻢ ﺍﺭﺩﺑﻴﻞ ﺑﻪﺁ‪‬ﺎ ﺍﺧﻄﺎﺭ ﮐﺮﺩ ﮐـﻪ ﺷـﻬﺮ ﺭﺍ ﺗـﺮﮎ ﮐﻨﻨـﺪ‪.‬‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ‪‬ﺎﻧﮥ ﺻﻴﺪ ﻣﺎﻫﯽ ﺑﻪ ﻧﺎﺣﻴﮥ ﺗﺎﻟﺶ ﺭﻓﺘﻨﺪ‪ ،‬ﻭ ﭼﻨـﺪ ﻣـﺎﻫﯽ ﺭﺍ ﺩﺭ ﮐﻨـﺎﺭ ﺭﻭﺳـﺘﺎﯼ‬ ‫‪ 1‬ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ‪.۴۴۶ ،‬‬

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‫‪۷۵‬‬ ‫ﺍﺭﺟﻮﺍﻥ ﻣﺎﻧﺪﻧﺪ‪ ،‬ﻭ ﺑﻪ ﻇﺎﻫﺮ ﺑﻪ ﺻﻴﺪ ﻣﺎﻫﯽ ﻭ ﻓﺮﻭﺵ ﺁﻥ ﻣـﺸﻐﻮﻝ ﺷـﺪﻧﺪ‪ .‬ﻣﻮﺭﺧـﺎﻥ ﺩﺭﺑـﺎﺭ‬ ‫ﺻﻔﻮﯼ ﺩﺭﺑﺎﺭﮤ ﭘﻴﻮﺳﱳ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻮﺷﺘﻪﺍﻧﺪ‪:‬‬ ‫ﺁﻭﺍﺯﻩ ﺩﺭﺍﻓﺘـ ــﺎﺩ ﮐـ ــﻪ ﺷـ ــﻴﺦ ﺍﻭﻏﻠـ ــﯽ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﻋـ ــﺰﻡ ﺧـ ــﺮﻭﺝ )ﻳﻌﻨـ ــﯽ ﻗﻴـ ــﺎﻡ( ﻭ‬ ‫ﺟﻬﺎﻧﮕﻴﺮﯼ ﺩﺍﺭﺩ؛ ﭼﻬﺎﺭﻫﺰﺍﺭ ﺗﻦ ﺍﺯ ﻣﺮﻳﺪﺍﻥ ﺳﻠﺴﻠﮥ ﺻـﻔﻮﻳﻪ ﺍﺯ ﺣـﺪﻭﺩ ﺷـﺎﻡ ﻭ ﺩﻳـﺎﺭ‬ ‫‪١‬‬ ‫ﺑﮑﺮ ﻭ ﺳﻴﻮﺍﺱ ﺑﻪﻋﺴﮑﺮ ﻧﺼﺮﺕﳑﺎﺱ ﭘﻴﻮﺳﺘﻨﺪ‪.‬‬ ‫ﺦ ﻃﺮﻳﻘــﺖ ﺑــﺎ ﻣﺮﻳــﺪﺍﻧﺶ ﺩﺭ‬ ‫ﺣﺮﮐــﺖ ﺍﻳﻨــﻬﺎ ﺩﺭ ﺍﻳــﻦ ﻣﺎﻫﻬــﺎ ﺷــﮑﻞ ﺣﺮﮐــﺖ ﻳــﮏ ﺷــﻴ ﹺ‬ ‫ﻣﻨﺎﻃﻖ ﳐﺘﻠﻒ ﺩﺍﺷﺖ ﮐـﻪ »ﺳـﻴﺮ« )ﺟﻬـﺎﻧﮕﺮﺩﯼ( ﻧﺎﻣﻴـﺪﻩ ﻣـﯽﺷـﺪ‪ .‬ﻟـﺬﺍ ﺣﺮﮐﺘـﺸﺎﻥ ﻫـﻴﭻ‬ ‫ﺷﮏ ﻭ ﺷﺒﻬﻪﺋﯽ ﻧﺰﺩ ﺣﺎﮐﻤﺎﻥ ﳏﻠﯽ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺮ ﳕﯽﺍﻧﮕﻴﺨﺖ‪ ،‬ﻭ ﺣﺘﯽ ﺑﻪ ﻫﺮﺟﺎ ﮐﻪ‬

‫ﻣﯽﺭﻓﺘﻨﺪ ﺍﺯ ﺟﺎﻧﺐ ﺣﺎﮐﻢ ﳏﻞ ﻣﻬﻤﺎﻥ ﻣﯽﺷﺪﻧﺪ ﻭ ﻣﻮﺭﺩ ﭘﺬﻳﺮﺍﻳﯽ ﻗﺮﺍﺭ ﻣـﯽﮔﺮﻓﺘﻨـﺪ‪ .‬ﺩﺭ‬ ‫ﺍﻳـﻦ ﺳــﻔﺮﻫﺎ ﮐــﺴﯽ ﺍﺯ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑــﺎ ﺁ‪‬ــﺎ ﳘـﺮﺍﻩ ﻧﺒــﻮﺩ‪ ،‬ﻭ ﳘﮕــﯽﺷــﺎﻥ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺁﻣــﺪﻩ ﺍﺯ‬ ‫ﺍﻧــﺎﺗﻮﻟﯽ ﺑﻮﺩﻧــﺪ‪ .‬ﺩﺭ ‪‬ــﺎﺭ ﺳــﺎﻝ ‪ ۸۷۹‬ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﺯ ﺭﺍﻩ ﻣﻮﻏــﺎﻥ ﻋــﺎﺯﻡ ﻗــﺮﻩ ﺑــﺎﻍ ﺷ ــﺪﻧﺪ‪ ،‬ﻭ‬

‫ﺳﺮﺍﳒﺎﻡ ﺑﻪ‪‬ﺎﻧﮥ ﺻﻴﺪ ﻣﺎﻫﯽ‪ ،‬ﺩﺭ ﮐﻨﺎﺭ ﺩﺭﻳﺎﭼـﮥ ﮔﻮﮔﭽـﻪ ﻭﺍﻗـﻊ ﺩﺭ ﴰـﺎﻝ ﳔﺠـﻮﺍﻥ ﺭﺣـﻞ‬ ‫ﺍﻗﺎﻣﺖ ﺍﻓﮑﻨﺪﻧﺪ‪ .‬ﺳﭙﺲ ﺩﺭ ﺗﺎﺑﺴﺘﺎﻥ ﻭﺍﺭﺩ ﻣﻨﻄﻘﮥ ﺍﺭﺯﳒﺎﻥ ﺷﺪﻧﺪ ﮐﻪ ﻧﺰﺩﻳﮑﺘـﺮﻳﻦ ﻧﻘﻄـﮥ‬ ‫ﺍﻳـﺮﺍﻥ ﺑــﻪ ﻣــﺮﺯ ﻋﺜﻤــﺎﻧﯽ ﺑــﻮﺩ‪ .‬ﺩﺭ ﺍﺭﺯﳒــﺎﻥ ﺑــﺎﺯ ﻫــﻢ ﮔﺮﻭﻫــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﻪﺍﻳــﻦ‬

‫ﺍﺭﺩﻭ ﭘﻴﻮﺳﺘﻨﺪ‪ ،‬ﻭ ﴰﺎﺭﺷﺎﻥ ﺑﻪﻫﻔﺖ ﻫﺰﺍﺭ ﺭﺳـﻴﺪ‪ .‬ﺍﺯ ﻭﻗﺘـﯽ ﮐـﻪ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﺍﺯ ﻻﻫﻴﺠـﺎﻥ‬ ‫ﺑﻴﺮﻭﻥ ﺑﺮﺩﻧﺪ ﺗﺎ ﻭﻗﺘﯽ ﮐﻪ ﺩﺭ ﺍﺭﺯﳒﺎﻥ ﺍﺭﺩﻭ ﺯﺩﻧﺪ ﺧﻠﻴﻔـﻪﻫـﺎ ﭘﻴﻮﺳـﺘﻪ ﺩﺭ ﺍﻧـﺎﺗﻮﻟﯽ ﻓﻌﺎﻻﻧـﻪ‬

‫ﻣــﺸﻐﻮﻝ ﺟــﺬﺏ ﻗﺰﻟﺒــﺎﺵ ﺑﻮﺩﻧــﺪ؛ ﻭ ﺗﺮﮐــﺎﻥ‪ ‬ﺑﻴﺎﺑــﺎﻧﯽ ﮐــﻪ ﺁﻭﺍﺯﮤ ﻋــﺰﻡﹺ ﺧــﺮﻭﺝ »ﺷــﻴﺦ ﺍﻭﻏﻠــﯽ‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ« ﺭﺍ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧـﺪ ﺑـﻪﺍﻣﻴـﺪ ﺍﻳﻨﮑـﻪ ﺑـﻪﺯﻭﺩﯼ ﺣﺮﮐـﺖ ﺟﻬـﺎﺩﯼ ﺗﺎﺭﺍﺟﮕﺮﺍﻧـﮥ‬ ‫ﺑﺰﺭﮔﯽ ﺩﺭ ﭘﻴﺶ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻏﻨﺎﻳﻢ ﺑﺴﻴﺎﺭ ﻧﺼﻴﺒـﺸﺎﻥ ﺧﻮﺍﻫـﺪ ﺷـﺪ ﺑـﻪﺍﺭﺩﻭﯼ ﺍﲰﺎﻋﻴـﻞ‬

‫ﻣـﯽﭘﻴﻮﺳـﺘﻨﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺍﺭﺩﻭﯼ ﻫﻔـﺖﻫـﺰﺍﺭ ﻧﻔــﺮﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻋﻤﻮ ‪‬ﻣــﺎ ﺍﻓـﺮﺍﺩ ‪ ۹‬ﻗﺒﻴﻠــﮥ‬ ‫ﺗﺮﮐﺎﻥ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻮﺩﻧﺪ‪:‬‬

‫‪ (۱‬ﺷﺎﻣﻠﻮ ﺍﺯﺗﺎﺗﺎﺭﻫﺎﯼ ﺯﺍﻭﻳﮥ ﴰﺎﻟﺸﺮﻕ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ ﴰﺎﻟﻐﺮﺏ ﺷﺎﻡ‪.‬‬ ‫‪ (۲‬ﺗﮑﻪﻟﻮ ﺍﺯ ﻗﺒﺎﻳﻞ ﺗﮑﻪ ﺩﺭ ﻧﺎﺣﻴﮥ ﺟﻨﻮﺑﯽ ﺍﻧﺎﺗﻮﻟﯽ‪.‬‬

‫ﺿﺔﹸ ﺍﻟﺼﻔﺎ‪.۱۰ ،‬‬ ‫‪ 1‬ﺭﻭ ‪‬‬

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‫‪۷۶‬‬ ‫‪ (۳‬ﻗﺎﺟﺎﺭ ﺍﺯ ﺗﺎﺗﺎﺭﻫﺎﯼ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ‪.‬‬ ‫‪ (۴‬ﺭﻭﻣﻠــﻮ‪ ،‬ﺗﺎﺗﺎﺭﻫــﺎﯼ ﺍﻧــﺎﺗﻮﻟﯽ ﮐــﻪ ﺍﻣﻴﺮﺗﻴﻤــﻮﺭ ﺑــﻪ ﺧﻮﺍﺟــﻪ ﻋﻠــﯽ ﻫﺪﻳــﻪ ﮐــﺮﺩﻩ ﺑــﻮﺩ‬ ‫ﺳﭙﺲ ﳘﺮﺍﻩ ﺷﻴﺦ ﺟﻨﻴﺪ ﺑﻪ ﺍﻧﺎﺗﻮﻟﯽ ﺑﺮﮔﺸﺘﻪ ﺑﻮﺩﻧﺪ‪.‬‬

‫‪ (۵‬ﻗﺮﻩﻣﺎﻥ ﺍﺯ ﻧﺎﺣﻴﮥ ﮐﻴﻠﻴﮑﻴﻪ ﺩﺭ ﺟﻨﻮﺏ ﺍﻧﺎﺗﻮﻟﯽ ﻭ ﺍﻃﺮﺍﻑ ﻗﻮﻧﻴﻪ‪.‬‬

‫‪ (۶‬ﻭﺭﺳﺎﻕ ﺍﺯ ﺟﻨﻮﺏ ﮐﻴﻠﻴﮑﻴﻪ ﺩﺭ ﴰﺎﻝ ﺩﺭﻳﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ‪.‬‬

‫‪ (۷‬ﺫﻭﺍﻟﻘﺪﺭ ﺍﺯ ﲞﺶ ﻋﻠﻴﺎﯼ ﻓﺮﺍﺕ ﺑﻴﻦ ﺳﻮﺭﻳﻪ ﻭ ﺗﺮﮐﻴﻪ ﮐﻨﻮﻧﯽ‪.‬‬ ‫‪ (۸‬ﺍﺳﺘﺎﺟﻠﻮ ﺍﺯ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ‪.‬‬

‫‪ (۹‬ﺑﻴﺎﺕ ﺍﺯ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ‪.‬‬

‫ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻨﻬﺎ ﺩﺳﺘﻪﺟﺎﺗﯽ ﺍﺯ ﺑﻘﺎﻳﺎﯼ ﺗﺮﮐﺎﻥ ﻣﺘﻨﻘﻞ ﺩﺭ ﻧﻮﺍﺣﯽ ﺗﺎﻟﺶ ﻭ ﺳـﻮﺍﺩﮐﻮﻩ‬

‫ﻧﻴ ــﺰ ﺩﺭ ﺍﺭﺩﻭﯼ ﻗﺰﻟﺒ ــﺎﺵ ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﻧ ــﺴﺒﺖ ﺑ ــﻪ ﺗﺎﺗﺎﺭﻫ ــﺎ ﺍﻧ ــﺪﮎ ﺑﻮﺩﻧ ــﺪ ﻭ ﻧ ــﺎﻡ ﻗﺒﻴﻠ ــﻪﻳ ــﯽ‬ ‫ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ »ﺻﻮﻓﻴﺎﻥ ﺗﺎﻟﺸﯽ« ﻧﺎﻣﻴﺪﻩ ﺷﺪﻧﺪ ﺗـﺎ ﺍﺯ ﺩﻳﮕـﺮ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻣﺘﻤـﺎﻳﺰ ﺑﺎﺷـﻨﺪ‪.‬‬

‫ﺍﻳﻨﻬﺎ ﺗﻨﻬﺎ ﮔﺮﻭﻩ‪ ‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺍﺯ ﺗﺮﮐـﺎﻧﯽ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﺳـﺎﺑﻘﮥ ﺳـﮑﻮﻧﺖ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺩﺍﺷـﺘﻨﺪ‪ .‬ﺍﺯ‬ ‫ﻗﺒﻴﻠــﮥ ﺍﻓــﺸﺎﺭ ﻧﻴــﺰ ﮔﺮﻭﻫــﯽ ﺑــﻪﺁﻧــﺎﻥ ﭘﻴﻮﺳــﺘﻪ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺯﻳﺴﺘﮕﺎﻫــﺸﺎﻥ ﺑــﺮﺍﯼ ﻣــﺎ ﻣــﺸﺨﺺ‬ ‫ﻧﻴــﺴﺖ‪ ،‬ﻭ ﺑــﻪﻧﻈــﺮ ﻣــﯽﺭﺳــﺪ ﮐــﻪ ﺩﺭ ﺟــﺎﺋﯽ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ ﺷــﺮﻕ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﻮﺩﻩﺍﻧــﺪ‪ .‬ﺩﮐﺘــﺮ‬

‫ﭘﺎﺭﺳﺎﺩﻭﺳـﺖ ﺩﻭ ﻗﺒﻴﻠــﮥ ﺍﻓـﺸﺎﺭ ﻭ ﻗﺎﺟــﺎﺭ ﺭﺍ ﺍﺯﲨﻠــﮥ ﻗﺒﺎﻳـﻞ ﺍﻧــﺎﺗﻮﻟﯽ ﺫﮐــﺮ ﮐـﺮﺩﻩ ﮐــﻪ ﭘــﺲ ﺍﺯ‬ ‫ﻗﻴﺎﻡ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭﺍﺭﺩ ﺍﻳﺮﺍﻥ ﺷـﺪﻧﺪ؛ ﻭﻟـﯽ ﺑـﻪﺳـﺒﺐ ﺑﺮﺩﺍﺷـﺖ‪ ‬ﻏﻠﻄـﯽ ﺗﺮﮐـﺎﻥ‪ ‬ﻣﺘﻨﻘـﻞ ﺭﺍ‬

‫ﻣﻨﻄﻘﮥ ﺗﺎﻟﺶ ﺭﺍ ﺁﺫﺭﯼﺗﺒﺎﺭ ﻭ ﺗﺎﻟـﺸﯽ ﭘﻨﺪﺍﺷـﺘﻪ ﺍﺳـﺖ‪ ١.‬ﺑـﺎﺯ ﺩﺭ ﺟـﺎﯼ ﺩﻳﮕـﺮ‪ ،‬ﻗﺒﻴﻠـﮥ ﺍﻓـﺸﺎﺭ‬ ‫ﺭﺍ ﺑ ــﺎ ﻃﺎﻳﻔ ــﮥ »ﺍﻭﺷ ــﺎﺭ« ﺍﺯ ﻗﺒﺎﻳ ــﻞ ﺍﻭﻏ ــﻮﺯ ﮐ ــﻪ ﺩﺭ ﺯﻣ ــﺎﻥ ﺳ ــﻠﺠﻮﻗﻴﺎﻥ ﺩﺭ ﺍﻃ ــﺮﺍﻑ ﳘـ ـﺪﺍﻥ‬

‫ﺟــﺎﮔﻴﺮ ﺷــﺪﻩ ﺑــﻮﺩﻩﺍﻧــﺪ ﻭ ﺗــﺎ ﺯﻣــﺎﻥ ﺻــﻔﻮﯼ ﺩﺭ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺣــﻞ ﺷــﺪﻩ ﻭ ﭘﺎﺭﺳــﯽﺯﺑــﺎﻥ ﺷــﺪﻩ ﻭ‬ ‫ﻧﺎﻣـﺸﺎﻥ ﻧﻴــﺰ ﺑﺮﺍﻓﺘـﺎﺩﻩ ﺑــﻮﺩﻩ ﺍﺳـﺖ ﺧﻠــﻂ ﻧـﺎﻡ ﮐــﺮﺩﻩ ﻭ ﻳﮑـﯽ ﭘﻨﺪﺍﺷــﺘﻪ ﻭ ﻣﺘـﺬﮐﺮ ﺷــﺪﻩ ﮐــﻪ‬

‫ﻗﺒﻴﻠﮥ ﺍﻓﺸﺎﺭ ﺍﺯ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺑﻪﺍﻳﺮﺍﻥ ﮐﻮﭺ ﮐﺮﺩﻩ ﺑﻮﺩﻩﺍﻧﺪ‪ ٢.‬ﺍﲪﺪ ﮐﺴﺮﻭﯼ ﻧﻴﺰ ﭘـﻴﺶ‬

‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۳۴۷ ،‬‬ ‫‪ 2‬ﳘﺎﻥ‪ .۳۴۸ ،‬ﺩﮐﺘﺮ ﭘﺎﺭﺳﺎﺩﻭﺳﺖ ﺣﺘﯽ ﻗﺒﻴﻠﮥ ﻗﺸﻘﺎﻳﯽ ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻳﺎﺩﺷﺎﻥ ﻫﺴﺖ ﮐﻪ ﺩﺭ‬ ‫ﺍﻭﺍﻳﻞﹺ ﺩﻭﺭﺍﻥ‪ ‬ﻗﺎﺟﺎﺭﻳﻬﺎ ﺑﻪﺍﻳﺮﺍﻥ ﺁﻣﺪﻩﺍﻧﺪ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺯﻧﺪﻳﻬﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﻧﺒﻮﺩﻩﺍﻧﺪ ﺭﺍ ﺍﺯ ﺗﺮﮐﺎﻥ‪‬‬

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‫‪۷۷‬‬ ‫ﺍﺯ ﭘﺎﺭﺳﺎﺩﻭﺳﺖ ﳘﻴﻦ ﺍﺷﺘﺒﺎﻩ ﺭﺍ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻫﻔــﺖﺳ ــﺮﺍﻥ ﻗﺰﻟﺒ ــﺎﺵ ﮐ ــﻪ ﺧﻠﻴﻔ ــﻪﻫــﺎﯼ ﻃ ــﺮﺍﺯ ﺍﻭﻝ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺑﻮﺩﻧ ــﺪ ﻭ »ﺍﻫ ــﻞ‬ ‫ﺍﺧﺘﺼﺎﺹ« ﻧﺎﻣﻴﺪﻩ ﻣﯽﺷـﺪﻧﺪ ﺩﺭ ﭘـﺎﺋﻴﺰ ﺳـﺎﻝ ‪ ۸۷۹‬ﺩﺭ ﺍﺭﺯﳒـﺎﻥ ﻳـﮏ ﺟﻠـﺴﮥ ﻣـﺸﻮﺭﺗﯽ ﺑـﺎ‬

‫ﺣﻀﻮﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺗﺸﮑﻴﻞ ﺩﺍﺩﻧﺪ ﺗﺎ ﺩﺭﺑﺎﺭﮤ ﺣﺮﮐـﺖ ﺟﻬـﺎﺩﯼﺷـﺎﻥ ﺗـﺼﻤﻴﻢ ﺑﮕﻴﺮﻧـﺪ‪.‬‬

‫ﻣﻮﺿﻮﻋﯽ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺟﻠﺴﻪ ﻣﻄﺮﺡ ﺑﻮﺩ ﺁﻥ ﮐـﻪ ﺑـﺮﺍﯼ ﺟﻬـﺎﺩ ﺑـﻪ ﮔﺮﺟـﺴﺘﺎﻥ ﲪﻠـﻪ ﮐﻨﻨـﺪ ﻳـﺎ‬

‫ﺍﻳــﺮﻭﺍﻥ ﺭﺍ ﺑﮕﻴﺮﻧــﺪ )ﺩﻭ ﻣﻨﻄﻘــﮥ ﻣــﺴﻴﺤﯽﻧــﺸﻴﻦ ﮐــﻪ ﺣﺎﮐﻤﺎﻧــﺸﺎﻥ ﺍﺯ ﺧﺎﻧــﺪﺍ‪‬ﺎﯼ ﺩﻳــﺮﻳﻦﹺ‬ ‫ﺍﻳﺮﺍﻧــﯽ ﻭ ﺑﺎﺯﻣﺎﻧــﺪﻩ ﺍﺯ ﺩﻭﺭﺍﻥ ﭘﺎﺭﺗﻴــﺎﻥ ﻭ ﺳﺎﺳــﺎﻧﻴﺎﻥ ﺑﻮﺩﻧــﺪ(‪ .‬ﭘﻴــﺸﻨﻬﺎﺩ ﺑﻌــﻀﯽ ﲪﻠــﻪ ﺑــﻪ‬

‫ﺁﺑﺎﺩﯼﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ )ﺁﺑﺎﺩﯼﻫﺎﯼ ﺳﻨﯽﻧـﺸﻴﻦ( ﺑـﻮﺩ‪ .‬ﮐـﺴﺎﻧﯽ ﻧﻴـﺰ ﻣـﺸﻮﺭﺕ ﺩﺍﺩﻧـﺪ ﮐـﻪ‬ ‫ﭼﻨــﺪﻣﺎﻩ ﺩﺭ ﺍﺭﺯﳒــﺎﻥ ﲟﺎﻧﻨــﺪ ﺗــﺎ ﴰــﺎﺭ ﺑﻴــﺸﺘﺮﯼ ﺍﺯ ﺗﺮﮐــﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﻪﺁﻧــﺎﻥ ﺑﭙﻴﻮﻧﺪﻧــﺪ‪،‬‬

‫ﺁﻧﮕﺎﻩ ﺑﻪﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻓﺘﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺑﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﺑﮕﻴﺮﻧﺪ‪ .‬ﭼﻮﻧﮑﻪ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺑﺮ‬ ‫ﺳﺮ ﲪﻠﻪ ﺑﻪ ﻳﮏ ﻣﻨﻄﻘﮥ ﻣﺸﺨﺺ ﺑﻪ ﺗﻮﺍﻓـﻖ ﺑﺮﺳـﻨﺪ‪ ،‬ﻗـﺮﺍﺭ ﺑـﺮﺍﻳﻦ ﺭﻓـﺖ ﮐـﻪ ﻫﺮﭼـﻪ ﺩﺭ ﺁﻥ‬ ‫ﺷﺐ ﺍﺯ ﺁﲰﺎﻥ ﺑﻪ »ﺷﻴﺦ ﺍﻭﻏﻠﯽ ﺍﲰﺎﻋﻴﻞ ﻭﻟﯽ‪ ‬ﺍﷲ« ﻭﺣﯽ ﻭ ﺍﳍﺎﻡ ﺑﺮﺳﺪ ﺍﺯ ﻓﺮﺩﺍ ﺑﻪﻣﻮﺭﺩ‬

‫ﺍﺟــﺮﺍ ‪‬ــﺎﺩﻩ ﺷــﻮﺩ‪ .‬ﻭ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪﺁ‪‬ــﺎ ﮔﻔــﺖ ﮐــﻪ ﺷــﺐ ﺑــﺎ ﺍﺟــﺪﺍﺩ ﺑﺰﺭﮔــﻮﺍﺭﺵ ﺣــﻀﺮﺍﺕ‬ ‫ﺍﻣﺎﻣﺎﻥ ﻣﻌﺼﻮﻡ ﻣﺸﻮﺭﺕ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﻫﺮﭼﻪ ﮐﻪ ﻧﻈـﺮ ﺁﻧـﺎﻥ ﺑﺎﺷـﺪ ﺍﺟـﺮﺍ ﺧﻮﺍﻫـﺪ ﮐـﺮﺩ‪ ،‬ﻭ‬

‫ﺑﻪ ﻫﺮ ﻧﺎﺣﻴﻪ ﮐﻪ ﺁﻧﺎﻥ ﺍﺭﺷﺎﺩ ﻓﺮﻣﺎﻳﻨﺪ ﺧﻮﺍﻫﺪ ﺭﻓﺖ‪.‬‬

‫ﺍﲰﺎﻋﻴﻞ ﮐﻪ ﺳﺎﳍﺎ ﺑﻮﺩ ﺁﺭﺯﻭﯼ ﺍﻧﺘﻘﺎﻡﮔﻴﺮﯼ ﺍﺯ ﮐﺸﻨﺪﮔﺎﻥ ﭘـﺪﺭ ﻭ ﺟـﺪﺵ ﺭﺍ ﺩﺭ ﺳـﺮ‬

‫ﺩﺍﺷﺖ‪ ،‬ﺁﻥﺷﺐ ﺩﺭ ﺧﻮﺍﺏ ﺩﻳﺪ ﮐﻪ ﺑﻪﺷﺮﻭﺍﻥ ﲪﻠﻪ ﮐﻨﺪ ﻭ ﺍﺯ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺍﻧﺘﻘﺎﻡ ﺧﻮﻥ ﭘﺪﺭ‬ ‫ﻭ ﭘــﺪﺭ ﺑــﺰﺭﮔﺶ ﺭﺍ ﺑﮕﻴــﺮﺩ‪ .‬ﺍﻳــﻦ ﺭﺅﻳــﺎ ﻧــﺰﺩ ﺳــﺮﺍﻥ ﻗﺰﻟﺒــﺎﺵ ﺑــﻪﻣﺜﺎﺑــﮥ ﻭﺣــﯽ ﺁﲰــﺎﻧﯽ ﺗﻠﻘــﯽ‬

‫ﺷــﺪ‪ .‬ﮔﺮﻭﻫــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﺮﺍﯼ ﮔــﺮﻓﱳ ﻏﻨﻴﻤــﺖ ﺑــﻪ ﮔﺮﺟــﺴﺘﺎﻥ ﻓﺮﺳــﺘﺎﺩﻩ ﺷــﺪﻧﺪ ﻭ ﺑــﻪ‬ ‫ﺯﻭﺩﯼ ﺑــﺎ ﺍﻣــﻮﺍﻝ ﺑــﺴﻴﺎﺭ ﺑﺮﮔــﺸﺘﻨﺪ ﮐــﻪ ﺩﺭ ﻣﻴــﺎﻥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺗﻘــﺴﻴﻢ ﺷــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺳــﭙﺲ‬

‫ﺑـﻪﺭﺍﻫـﺸﺎﻥ ﺍﺩﺍﻣـﻪ ﺩﺍﺩﻧــﺪ‪ ،‬ﻭ ﭘـﺲ ﺍﺯ ﺗـﺎﺭﺍﺝ ﮐـﺮﺩﻥ ﻳــﮏ ﺭﻭﺳـﺘﺎ ﺑـﻪﻧـﺎﻡ ﺷــﻮﺭﻩﮔـﻞ ﺑـﻪ ﳏــﻞ‬ ‫ﺗﻼﻗــﯽ ﺩﻭ ﺭﻭﺩ‪ ‬ﺍﺭﺱ ﻭ ﮐــﺮ ﺭﺳــﻴﺪﻧﺪ‪ ،‬ﻭ ﺳــﻮﺍﺭ ﺑــﺮ ﺍﺳﭙﺎﻧــﺸﺎﻥ ﺍﺯ ﺭﻭﺩ ﮐــﺮ ﮔﺬﺷــﺘﻪ ﺑــﻪﺳــﻮﯼ‬

‫ﴰــﺎﺧﯽ ﭘــﻴﺶ ﺭﻓﺘﻨــﺪ‪ .‬ﭘــﻴﺶ ﺍﺯ ﺁﻧﮑــﻪ ﺑــﻪﴰــﺎﺧﯽ ﺭﺳــﻴﺪﻩ ﺑﺎﺷــﻨﺪ ﻣــﺮﺩﻡ ﴰ ـﺎﺧﯽ ﺧــﱪ‬ ‫ﺁﻣﺪﻩ ﺑﻪﺍﻳﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﺠﻮﻗﯽ ﭘﻨﺪﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬

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‫‪۷۸‬‬ ‫ﻳﺎﻓﺘﻨـﺪ ﮐــﻪ ﺁ‪‬ــﺎ ﺑــﺎ ﺳــﻼﺡ ﻭ ﺟﻨــﮓﺍﺑﺰﺍﺭﻧـﺪ‪ ،‬ﻭ ﺩﺍﻧــﺴﺘﻨﺪ ﮐــﻪ ﮔــﺮﻭﻩ ﺑﺰﺭﮔــﯽ ﺍﺯ ﺗــﺮﮎﺗــﺎﺯﺍﻥ‬ ‫ﻗــﺼﺪ ﺗــﺎﺭﺍﺝ ﺩﺍﺭﻧــﺪ؛ ﻟــﺬﺍ ﺯﻥ ﻭ ﻓﺮﺯﻧــﺪﺍﻥ ﻭ ﺍﻣــﻮﺍﻝ ﮐــﻢﻭﺯﻥ ﻭ ﮔﺮﺍﻧﺒــﻬﺎ ﺭﺍ ﺑﺮﺩﺍﺷــﺘﻪ ﺷــﻬﺮ ﺭﺍ‬ ‫ﺭﻫــﺎ ﮐــﺮﺩﻩ ﺑــﻪ ﺩﺭﻭﻥ ﮐﻮﻫــﺴﺘﺎﻥ ﮔﺮﻳﺨﺘﻨــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭﺍﺭﺩ ﴰــﺎﺧﯽ ﺷــﺪﻩ ﺁﻧﭽــﻪ ﺩﺭ ﺷــﻬﺮ‬

‫ﻣﺎﻧ ــﺪﻩ ﺑ ــﻮﺩ ﺭﺍ ﺗ ــﺎﺭﺍﺝ ﮐﺮﺩﻧ ــﺪ‪ .‬ﺷﺮﻭﺍﻧ ــﺸﺎﻩ ﺩﺭ ﺍﻳ ــﻦ ﺯﻣ ــﺎﻥ ﺩﺭ ﻣ ــﺮﻍﺯﺍﺭﯼ ﻭﺍﻗ ــﻊ ﺩﺭ ﻣﻴ ــﺎﻥ‬

‫ﺭﻭﺳ ــﺘﺎﯼ ﮔﻠ ــﺴﺘﺎﻥ ﻭ ﺭﻭﺳ ــﺘﺎﯼ ﺑﻴﻐ ــﺮﺩ ﺑ ــﻮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﺯ ﺍﻳ ــﻦ ﻣﻮﺿ ــﻮﻉ ﺧ ــﱪ ﻳﺎﻓﺘﻨ ــﺪ‪ ،‬ﻭ‬ ‫ﺗــﺼﻤﻴﻢ ﮔﺮﻓﺘﻨــﺪ ﮐــﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﳘــﺎﻥ ﻣــﺮﻍﺯﺍﺭ ﻏــﺎﻓﻠﮕﻴﺮ ﮐﻨﻨــﺪ‪ .‬ﻭﻟــﯽ ﭘــﻴﺶ ﺍﺯ ﺁﻧﮑــﻪ ﺍﻳﻨــﻬﺎ‬

‫ﺑﻪﻣﻨﻄﻘﻪ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨﺪ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺑﺎ ﺷـﺘﺎﺏ ﺑـﻪ ﮔﻠـﺴﺘﺎﻥ ﮔﺮﻳﺨـﺖ‪ .‬ﭘـﻴﺶ ﺍﺯ ﺁﻧﮑـﻪ ﺑـﻪ ﺩﮊ‬

‫ﮔﻠ ــﺴﺘﺎﻥ ﺭﺳ ــﻴﺪﻩ ﺑﺎﺷ ــﺪ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺑ ــﻪﺍﻭ ﺭﺳ ــﻴﺪﻧﺪ‪ .‬ﺳ ــﭙﺎﻫﻴﺎﻥ ﺩﮊ ﮔﻠ ــﺴﺘﺎﻥ ﺑ ــﻪﺷﺮﻭﺍﻧ ــﺸﺎﻩ‬

‫ﭘﻴﻮﺳـﺘﻨﺪ‪ .‬ﻧـﱪﺩ ﺑـﺴﻴﺎﺭ ﺳـﺨﺘﯽ ﻣﻴـﺎﻥ ﺩﻭﻃــﺮﻑ ﺩﺭﮔﺮﻓـﺖ‪ ،‬ﻭ ﴰـﺎﺭﯼ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪ ﺗﻴــﺮ‬

‫ﺳﭙﺎﻫﻴﺎﻥ‪ ‬ﭘﻴﺎﺩﻩﻧﻈﺎﻡ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺍﺯ ﭘﺎ ﺩﺭﺁﻣﺪﻧﺪ‪ ،‬ﻭ ﺟﻨﺎﺣﻬﺎﯼ ﺭﺍﺳﺖ ﻭ ﭼﭗ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ‬ ‫ﻫـﻢ ﺭﻳﺨﺘــﻪ ﺷــﺪ‪ .‬ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺑــﺮﺍﯼ ﺁﻧﮑــﻪ ﮐـﺎﺭ ﺭﺍ ﻳﮑــﺴﺮﻩ ﮐﻨــﺪ ﺑــﻪ ﺳــﻮﺍﺭﺍﻧﺶ ﻓﺮﻣــﺎﻥ ﲪﻠــﮥ‬

‫ﺩﺳ ــﺘﻪﲨﻌـ ــﯽ ﺩﺍﺩ‪ .‬ﺍﻣـ ــﺎ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﻧـ ــﱪﺩ ﺑـ ــﺎ ﴰ ــﺸﻴﺮ ﺑـ ــﺴﻴﺎﺭ ﮐﺎﺭﺁﻣـ ــﺪﺗﺮ ﺍﺯ ﺳـ ــﭙﺎﻫﻴﺎﻥ‬

‫ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺩﺭ ﺍﻳﻨﺠــﺎ ﻣﺮﺗﮑــﺐ ﺍﺷــﺘﺒﺎﻩ ﺑﺰﺭﮔــﯽ ﺷــﺪﻩ ﺑــﻮﺩ؛ ﺯﻳــﺮﺍ ﺑــﺎ‬ ‫ﲪﻠــﮥ ﺳــﻮﺍﺭﺍﻧﺶ ﭘﻴﺎﺩﮔــﺎﻥ‪ ‬ﺗﻴﺮﺍﻧــﺪﺍ ﹺﺯ ﺍﻭ ﮐــﺎﺭﺁﻳﯽﹺ ﺧــﻮﻳﺶ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﺩﺍﺩﻧــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﮐﻪ ﺑﻪ ﺗﻴﺮﻫﺎﯼ ﭘﻴﺎﺩﮔﺎﻥ‪ ‬ﺷﺮﻭﺍﻧﺸﺎﻩ ﺩﺭ ﺁﺳﺘﺎﻧﮥ ﺷﮑﺴﺖ ﻭ ﻓﺮﺍﺭ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﺍﮐﻨـﻮﻥ ﺑـﺎ‬

‫ﺭﺷــﺎﺩ‪‬ﺎﯼ ﺑــﯽﻣﺎﻧﻨــﺪﯼ ﺑــﺎ ﺳــﻮﺍﺭﺍﻥ ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺟﻨﮕﻴﺪﻧــﺪ‪ .‬ﻧﺘﻴﺠــﮥ ﺟﻨــﮓ ﺑــﻪﺑﺎﻻﺩﺳــﺘﯽﹺ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ،‬ﺷﮑــﺴﺖ ﺳــﭙﺎﻩ ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺑــﺎ ﺗﻠﻔــﺎﺕ ﺑــﺴﻴﺎﺭ ﻭ ﮐــﺸﺘﻪ ﺷــﺪﻥ‪ ‬ﺧــﻮﺩ ﺷﺮﻭﺍﻧــﺸﺎﻩ‬ ‫ﺍﳒﺎﻣﻴﺪ‪ .‬ﺟﺴﺪ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺭﺍ ﺑﻪﺩﺳﺘﻮﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻩ ﺧﺎﮐـﺴﺘﺮ ﮐﺮﺩﻧـﺪ‪،‬‬

‫ﮐﻠﹼﻪﻣﻨﺎﺭﻩ ﺍﺯ ﮐﺸﺘﮕﺎﻥ ﺷﺮﻭﺍﻧﯽ ﭘﻴﺮﻭﺯﯼ ﺧـﻮﻳﺶ ﺭﺍ ﺟـﺸﻦ ﮔﺮﻓﺘﻨـﺪ )ﭘـﺎﺋﻴﺰ‬ ‫ﻭ ﺑﺎ ﺑﺮﭘﺎ ﮐﺮﺩﻥ‪ ‬ﹶ‬ ‫‪۸۷۹‬ﺥ(‪.‬‬

‫ﺑــﺮﺍﯼ ﺁﻧﮑــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺳــﺒﮑﺒﺎﺭ ﺑﺎﺷــﻨﺪ ﻭ ﺍﺣــﺴﺎﺱ ﺳــﻴﺮﯼ ﺍﺯ ﻣــﺎﻝ ﺳــﺒﺐ ﻧــﺸﻮﺩ ﮐــﻪ‬

‫ﺍﺣﻴﺎﻧ‪‬ﺎ ﺩﺭ ﻓﮑﺮ ﺑﺎﺯﮔـﺸﺖ ﺑـﻪﺩﻳـﺎﺭ ﺧﻮﺩﺷـﺎﻥ ﺑﻴﻔﺘﻨـﺪ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪﺁ‪‬ـﺎ ﻓﺮﻣـﻮﺩ ﮐـﻪ ﻫـﺮﮐﺲ‬ ‫ﻫﺮﭼــﻪ »ﻏﻨﻴﻤــﺖ« ﮐــﺮﺩﻩ ﺍﺳــﺖ ﺭﺍ ﺑــﻪ ﺭﻭﺩﺧﺎﻧــﻪ ﺑﻴﻨــﺪﺍﺯﺩ‪ .‬ﻣﻌﻠــﻮﻡ ﻧﻴــﺴﺖ ﮐــﻪ ﭼﻨــﻴﻦ ﻓﮑ ـ ﹺﺮ‬

‫ﺑﺎﺗﺪﺑﻴﺮﺍﻧــﻪﺋــﯽ ﺑــﻪﺫﻫـﻦﹺ ﺧــﻮﺩ‪ ‬ﺍﲰﺎﻋﻴــﻞ ﺭﺳــﻴﺪﻩ ﺑــﻮﺩﻩ ﻳــﺎ ﺻــﻮﻓﻴﺎﻥ ﺍﻫــﻞ ﺍﺧﺘــﺼﺎﺹ ﺑــﻪﺍﻭ‬ ‫ﺍﻟﻘﺎﺀ ﮐﺮﺩﻩ ﺑﻮﺩﻩﺍﻧﺪ! ﻳﮑﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻌﺪﻫﺎ ﺩﺭﺑﺎﺭﮤ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﭼﻨﻴﻦ ﮔﻔﺘﻪ ﺍﺳﺖ‪:‬‬

‫‪www.IrPDF.com‬‬

‫‪www.IrPDF.com‬‬

‫‪۷۹‬‬ ‫ﺧﺎﻗﺎﻥ ﺳﮑﻨﺪﺭﺷﺎﻥ ﺑﻔﺮﻣﻮﺩ ﮐﻪ ﭼﻮﻥ ﺷﺮﻭﺍﻧﯽ ﺳ‪‬ﻨ‪‬ﯽﺍﻧﺪ ﻣـﺎﻝ ﺍﻳـﺸﺎﻥ ﳒـﺲ ﺍﺳـﺖ‪،‬‬ ‫ﲤ ــﺎﻣﯽ ﺭﺍ ﺩﺭ ﺁﺏ ﺍﻧﺪﺍﺯﻳ ــﺪ‪ .‬ﺻ ــﻮﻓﻴﺎﻥ ﺣﺘ ــﯽ ﺍﺳ ــﭗ ﻭ ﺍﺳ ــﺘﺮﺍﻥ‪ ‬ﲨﺎﻋ ــﺖ ﺭﺍ ﺩﺭ ﺁﺏ‬ ‫ﺍﻧﺪﺍﺧﺘﻨﺪ‪ .‬ﻣﺮﺍ ﺍﺯ ﺧﺰﺍﻧﮥ ﭘﺎﺩﺷﺎﻩ ﮐﻴﺴﮥ ﺟﻮﺍﻫﺮﯼ ﺑـﻪﺩﺳـﺖ ﺍﻓﺘـﺎﺩﻩ ﺑـﻮﺩ ﻭ ﺳـ ﹺﺮ ﺁﻥ ﺭﺍ‬ ‫ﺩﻭﺟــﺎ ﻣ‪‬ﻬــﺮ ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﻳﻘــﻴﻦ ﻣــﯽﺩﺍﻧــﺴﺘﻢ ﮐــﻪ ﺍﺯ ﻧﻔــﺎﻳﺲ )ﺟــﻮﺍﻫﺮﺍﺕ ﮔﺮﺍﻧﺒــﻬﺎ(‬ ‫ﺍﺳﺖ‪ .‬ﭼﻨﺪ ﻣﺮﺗﺒﻪ ﺑﻪﺧـﺎﻃﺮﻡ ﺭﺳـﻴﺪ ﮐـﻪ ﺟـﻮﺍﻫﺮ ﺭﺍ ﺩﺭ ﺁﺏ ﺍﻧـﺪﺍﺧﱳ ﺣﻴـﻒ ﺍﺳـﺖ‪.‬‬ ‫‪١‬‬ ‫ﺑﺎﺯ ﻧﺘﻮﺍﻧﺴﺘﻢ ﮐﻪ ﺧﻼﻑ‪ ‬ﺍﻣ ﹺﺮ ﻣﺮﺷﺪ ﳕﺎﻳﻢ‪ .‬ﮐﻴﺴﮥ ﺟﻮﺍﻫﺮ ﺭﺍ ﺩﺭ ﺁﺏ ﺍﻧﺪﺍﺧﺘﻢ‪.‬‬ ‫ﭘﺴﺮ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺑﺎ ﺩﺳﺘﻪﺋﯽ ﺍﺯ ﺳﭙﺎﻫﻴﺎﻥ ﭘﺲ ﺍﺯ ﮐﺸﺘﻪ ﺷﺪﻥ ﺷﺮﺍﻧﺸﺎﻩ ﺑﻪ »ﺷـﻬﺮ ﻧـﻮ«‬

‫ﺑ ــﺮ ﮐﺮﺍﻧ ــﮥ ﺩﺭﻳ ــﺎﯼ ﻣﺎﺯﻧ ــﺪﺭﺍﻥ ﮔﺮﻳﺨﺘ ــﻪ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺳ ــﻪﺭﻭﺯ ﺑﻌ ــﺪ ﮔﺮﻭﻫ ــﯽ ﺍﺯ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺑﺮ ﺳ ﹺﺮ ﺍﻭ ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻭﻟﯽ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑـﻪ ﺍﻳﻨـﻬﺎ ﺑـﻪ ﺷـﻬﺮ ﻧـﻮ ﺭﺳـﻴﺪﻩ ﺑﺎﺷـﻨﺪ ﭘـﺴﺮ‬ ‫ﺷﺮﻭﺍﻧﺸﺎﻩ ﻭ ﳘﺮﺍﻫﺎﻧﺶ ﺑﺎ ﮐﺸﺘﯽ ﺑﻪ ﮔﻴﻼﻥ ﮔﺮﻳﺨﺘﻨﺪ‪ .‬ﺑﺎ ﮐﺸﺘﻪ ﺷﺪﻥ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺳﺮﺍﺳـﺮ‬

‫ﻣﻨﻄﻘﮥ ﺷﺮﻭﺍﻥ ﺑﺮﺍﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﻫﺎ ﺷﺪ‪.‬‬

‫ﺗﺼﺮﻑ ﻭ ﺗـﺎﺭﺍﺝ ﺷـﻬﺮ ﺑـﺎﮐﻮ )ﻭﺍﻗـﻊ ﺩﺭ ﮐﻨـﺎﺭﮤ ﻏﺮﺑـﯽ ﺩﺭﻳـﺎﯼ ﻣﺎﺯﻧـﺪﺭﺍﻥ( ﮐـﻪ ﺧﺰﺍﻧـﮥ‬

‫ﺷﺮﻭﺍﻧ ــﺸﺎﻩ ﺩﺭ ﺩ ﹺﮊ ﻣـ ــﺴﺘﺤﮑﻢﹺ ﺁﻥ ﻧﮕﺎﻫ ــﺪﺍﺭﯼ ﻣـ ــﯽﺷ ــﺪ ﺟـ ــﻮﺍﻫﺮﺍﺕ ﻭ ﺍﻣ ــﻮﺍﻝ ﻭ ﮐﺎﻻﻫـ ــﺎﯼ‬

‫ﺍﻧﺒــﻮﻫﯽ ﺭﺍ ﻧــﺼﻴﺐ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﺮﺩ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﺍﻳﻨﺠــﺎ ﺍﻣــﻮﺍﻝ ﻏﻨﻴﻤــﺖ ﺭﺍ ﻣﺒــﺎﺡ‬ ‫ﺍﻋﻼﻡ ﺩﺍﺷﺖ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻏﻨﻴﻤﺘﻬﺎ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﺩﺷﺎﻥ ﺗﻘﺴﻴﻢ ﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺑــﺮﺍﯼ ﭘﺎﮐــﺴﺎﺯﯼ ﻣﻨﻄﻘــﻪ ﺍﺯ ﺑﺎﺯﻣﺎﻧــﺪﮔﺎﻥ ﺧﺎﻧــﺪﺍﻥ ﺷﺮﻭﺍﻧــﺸﺎﻩ ﻭ ﺁﺛﺎﺭﺷــﺎﻥ ﻫﺮﮐــﻪ ﺍﺯ‬

‫ﺁ‪‬ـﺎ ﺩﺭ ﻫﺮﺟــﺎ ﻳﺎﻓــﺖ ﺷــﺪ ﮐــﺸﺘﻪ ﻭ ﺳــﻮﺯﺍﻧﺪﻩ ﮔﺮﺩﻳــﺪ‪ .‬ﮔﻮﺭﻫــﺎﯼ ﻣﺮﺩﮔــﺎﻥ ﺩﻳﺮﻳﻨــﮥ ﺧﺎﻧــﺪﺍﻥ‬

‫ﺷﺮﻭﺍﻧــﺸﺎﻩ ﺭﺍ ﺷــﮑﺎﻓﺘﻨﺪ ﻭ ﺍﺟــﺴﺎﺩﺷﺎﻥ ﺭﺍ ﺑــﺮﺁﻭﺭﺩﻩ ﺳــﻮﺯﺍﻧﺪﻧﺪ‪ .‬ﳘــﮥ ﮐﺎﺧﻬــﺎﯼ ﺧﺎﻧــﺪﺍﻥ‬

‫ﺷﺮﻭﺍﻧ ــﺸﺎﻩ ﺭﺍ ﺑ ــﺎ ﺧ ــﺎﮎ ﻳﮑ ــﺴﺎﻥ ﻭ ﺑﺎﻏﻬﺎﻳ ــﺸﺎﻥ ﺭﺍ ﺑ ــﻪﺁﺗ ــﺶ ﮐ ــﺸﻴﺪﻩ ﺗﺒ ــﺪﻳﻞ ﺑ ــﻪﺧﺎﮐ ــﺴﺘﺮ‬ ‫ﮐﺮﺩﻧــﺪ‪ .‬ﻭﻟــﯽ ﺧﺎﻧــﺪﺍﻥ ﺳﺮﻭﺍﻧــﺸﺎﻩ ﺭﻳــﺸﻪﮐــﻦ ﻧــﺸﺪ‪ ،‬ﺯﻳــﺮﺍ ﴰــﺎﺭﯼ ﺍﺯ ﺁ‪‬ــﺎ ﺑــﻪﮐﻮﻫــﺴﺘﺎ‪‬ﺎ‬

‫ﮔﺮﻳﺨﺘﻨﺪ ﻭ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻧﺪ ﻭ ﭼﻨﺪ ﺳـﺎﻝ ﺑﻌـﺪ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺳـﺮﮔﺮﻡ ﺍﻳـﺮﺍﻥﮔـﺸﺎﻳﯽ ﺑـﻮﺩ‬

‫ﺳﻠﻄﻨﺘﺸﺎﻥ ﺭﺍ ﺑﺎﺯﻳﺎﻓﺘﻨﺪ؛ ﻭ ﺍﻳﻦﺭﺍ ﺩﺭ ﺟﺎﯼ ﺧﻮﺩ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﭘـﺲ ﺍﺯ ﺁﻥ ﻗـﺼﺪ ﳏﻤﻮﺩﺁﺑـﺎﺩ ﮐﺮﺩﻧـﺪ‪ ،‬ﻭ ﺑـﺮﺁﻥ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﺯﻣـﺴﺘﺎﻥ ﺭﺍ ﺩﺭ‬

‫‪ 1‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۶۲ ۶۱ ،‬‬

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‫‪۸۰‬‬ ‫ﳏﻤﻮﺩﺁﺑﺎﺩ ﺑﮕﺬﺭﺍﻧﻨﺪ‪ .‬ﺩﺭ ﺍﻳـﻦﺯﻣـﺎﻥ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﻓﮑـﺮ ﲪﻠـﻪ ﺑـﻪ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﻧﺒﻮﺩﻧـﺪ ﻭ‬ ‫ﻗﺼﺪﺷﺎﻥ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺑﻘﻴﮥ ﺁﺑﺎﺩﻳﻬﺎﯼ ﺷـﺮﻭﺍﻥ ﻭ ﺍﺭﺍﻥ ﺑـﻪ ﺗﺎﺭﺍﺟﻬﺎﻳـﺸﺎﻥ ﺍﺩﺍﻣـﻪ ﺑﺪﻫﻨـﺪ‪.‬‬ ‫ﺷﺎﻳﺪ ﺍﮔﺮ ﺑﻪﺣﺎﻝ ﺧﻮﺩ ﺭﻫﺎ ﻣﯽﺷﺪﻧﺪ ﻫـﻴﭻﮔـﺎﻩ ﺑـﻪﻓﮑـﺮ ﻟﺸﮑﺮﮐـﺸﯽ ﺑـﻪ ﺩﺭﻭﻥ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ‬

‫ﳕـﯽﺍﻓﺘﺎﺩﻧــﺪ؛ ﺯﻳـﺮﺍ ﻣــﯽﺗﻮﺍﻧــﺴﺘﻨﺪ ﮐـﻪ ﺩﺭ ﺍﺭﺍﻥ ﻭ ﺷــﺮﻭﺍﻥ ﻭ ﺍﺭﻣﻨـﺴﺘﺎﻥ ﻭ ﮔﺮﺟــﺴﺘﺎﻥ ﻏﻨــﺎﻳﻢ‬

‫ﺑــﺴﻴﺎﺭ ﺑــﻪﺩﺳــﺖ ﺑﻴﺎﻭﺭﻧــﺪ؛ ﻭ ﺣﺘــﯽ ﺍﮔــﺮ ﻗــﺼﺪ ﺗــﺸﮑﻴﻞ ﺣﺎﮐﻤﻴــﺖ ﻫــﻢ ﺩﺍﺷــﺘﻨﺪ ﺩﺭ ﳘــﺎﻥ‬

‫ﺷﺮﻭﺍﻥ ﺗﺸﮑﻴﻞ ﻣﯽﺩﺍﺩﻧﺪ‪ .‬ﻭﻟﯽ ﺭﺧﺪﺍﺩﻫﺎ ﺑﻪﮔﻮﻧﻪﺋﯽ ﺩﻳﮕﺮ ﭘﻴﺶ ﺭﻓﺖ‪ .‬ﺩﺭ ﳏﻤﻮﺩﺁﺑﺎﺩ‬

‫ﻳﮑــﯽ ﺍﺯ ﮔﺮﻳﺨﺘﮕــﺎﻥ‪ ‬ﻧــﱪﺩ‪ ‬ﻗــﺪﺭﺕ‪ ‬ﺩﺳــﺘﮕﺎﻩ ﺑﺎﻳﻨــﺪﺭﯼ ﺑــﻪ ﻧــﺎﻡ ﺍﻣﻴــﺮ ﴰــﺲ ﺍﻟــﺪﻳﻦ ﺯﮐﺮﻳــﺎ‬

‫ﮐﺠﺠﯽ ﺗﱪﻳﺰﯼ ﮐﻪ ﺭﻭﺯﮔﺎﺭﯼ ﺩﺑﻴـﺮ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﻭ ﺳـﻠﻄﺎﻥ ﻳﻌﻘـﻮﺏ ﺑـﻮﺩ ﺧـﻮﺩ ﺭﺍ ﺗـﺴﻠﻴﻢ‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐﺮﺩ‪ .‬ﺍﲰﺎﻋﻴـﻞ ﮐـﻪ ﺁﻭﺍﺯﮤ ﺍﻳـﻦ ﻣـﺮﺩ ﻭ ﺩﴰﻨـﯽﹺ ﺍﻭ ﺑـﺎ ﺍﻟﻮﻧـﺪﺑﻴﮏ‪ ‬ﺑﺎﻳﻨـﺪﺭ ﺭﺍ‬

‫ﺷﻨﻴﺪﻩ ﺑﻮﺩ ﺍﻭ ﺭﺍ ﺑﺎ ﺍﺣﺘﺮﺍﻡ ﺑﺴﻴﺎﺭ ﭘﺬﻳﺮﻓﺖ‪ .‬ﺍﲰﺎﻋﻴﻞ ﻗﺼﺪ ﺩﺍﺷﺖ ﮐـﻪ ﺷـﻬﺮ ﮔﻠـﺴﺘﺎﻥ ﺭﺍ‬ ‫ﺑﻪﻗﺼﺪ ﺗﺎﺭﺍﺝ ﻣﻮﺭﺩ ﲪﻠﻪ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﺯﮐﺮﻳﺎ ﮐﺠﺠﯽ ﺍﻭﺿﺎﻉ ﺗﱪﻳﺰ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺑﺮﺍﯼ‬

‫ﺍﻭ ﺗﺸﺮﻳﺢ ﮐﺮﺩﻩ ﺍﻭ ﺭﺍ ﺗﺸﻮﻳﻖ ﮐﺮﺩ ﮐﻪ ﻭﻗﺖ ﺧﻮﺩ ﺭﺍ ﺻﺮﻑ ﮔﺮﻓﱳﹺ ﮔﻠـﺴﺘﺎﻥ ﻧـﺴﺎﺯﺩ ﻭ ‪‬ﺘـﺮ‬ ‫ﺍﺳﺖ ﮐﻪ ﺑﻪﺗﱪﻳﺰ ﺑﺮﻭﺩ ﻭ ﮐﺎﺭ ﺍﻟﻮﻧﺪﺑﻴﮏ ﻭ ﺳﻠﻄﻨﺖ ﺑﺎﻳﻨﺪﺭﯼ ﺭﺍ ﻳﮑﺴﺮﻩ ﮐﻨﺪ‪.‬‬

‫ﺗﺴﺨﻴﺮ ﺗﱪﻳﺰ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﺍﻟﻮﻧــﺪﺑﻴﮏ ﮐــﻪ ﺩﺭ ﺍﻭﺍﺋــﻞ ﺳــﺎﻝ ‪ ۸۷۹‬ﺑــﺎ ﻣﺮﺍﺩﺑﻴــﮏ ﺑــﻪﺗــﻮﺍﻓﻘﯽ ﺩﺳــﺖ ﻳﺎﻓﺘــﻪ ﺷــﺎﻩ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺩﻳـﺎﺭ ﺑﮑـﺮ ﺷـﺪﻩ ﺑـﻮﺩ ﻭﻗﺘـﯽ ﺧـﱪ ﺟﻨﺎﻳﺘـﻬﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺍﺭﺍﻥ ﻭ ﺷـﺮﻭﺍﻥ ﺭﺍ‬ ‫ﺷﻨﻴﺪ ﺑﻪﻗﺼﺪ ﺳﺮﮐﻮﺏ ﺁ‪‬ﺎ ﺑﻪ ﳔﺠﻮﺍﻥ ﺭﻓﺖ ﺗـﺎ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺍﺯ ﺷـﺮﻭﺍﻥ ﺑﻴـﺮﻭﻥ ﮐﻨـﺪ‪ .‬ﺍﻭ‬ ‫ﻳﮏ ﻟﺸﮑﺮ ﭘﻴﺸﺘﺎﺯ ﺭﺍ ﺑﻪﮔﻨﺠﻪ ﻭ ﻳﮏ ﻟﺸﮑﺮ ﭘﻴﺸﺘﺎﺯ ﺩﻳﮕﺮ ﺭﺍ ﺑـﻪ ﮔﺮﻣـﺎﺭﻭﺩ ﻓﺮﺳـﺘﺎﺩﻩ ﺑـﻮﺩ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺎ ﺷﺘﺎﺏ ﺑﻪﺳـﻮﯼ ﳔﺠـﻮﺍﻥ ﺑـﻪﺭﺍﻩ ﺍﻓﺘﺎﺩﻧـﺪ ﺗـﺎ ﺍﻟﻮﻧـﺪ ﺑﻴـﮏ ﺭﺍ ﻏـﺎﻓﻠﮕﻴﺮ ﮐﻨﻨـﺪ‪.‬‬ ‫ﺍﻟﻮﻧﺪﺑﻴﮏ ﻧﻴﺰ ﮐﻪ ﲢﺮﮐﺎﺕ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺭﺻﺪ ﻣﯽﮐﺮﺩ ﺍﺯ ﳔﺠﻮﺍﻥ ﺑﻪﻗـﺼﺪ‪ ‬ﺁ‪‬ـﺎ ﺑﻴـﺮﻭﻥ‬

‫ﺁﻣــﺪ‪ .‬ﺩﺭ ﻣﻨﻄﻘــﮥ »ﺷــﺮﻭﺭ« ﺟﻨــﮓ ﺳــﺨﺘﯽ ﻣﻴــﺎﻥ ﺍﻭ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭﮔﺮﻓــﺖ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﻪ‬

‫ﺑﻪﺑﺎﻧﮓ ﺑﻠﻨﺪ ﺑﻪﺯﺑﺎﻥ ﺧﻮﺩﺷﺎﻥ ﺷﻌﺎﺭ »ﻗﺮﺑـﺎﻥ ﺍﻭﻟـﺪﻗﻢ‪ ،‬ﺻـﺪﻗﻪ ﺍﻭﻟـﺪﻗﻢ« ﺳـﺮ ﺩﺍﺩﻩ ﺍﻋـﻼﻡ‬

‫ﺟﺎﻧﻔــﺸﺎﻧﯽ ﺩﺭ ﺭﺍﻩ ﻣﻮﻻﻳــﺸﺎﻥ ﺍﲰﺎﻋﻴــﻞ ﻣــﯽﮐﺮﺩﻧــﺪ ﺭﺷــﺎﺩ‪‬ﺎﯼ ﻭﺻــﻒﻧﺎﺷــﺪﻧﯽ ﺍﺯ ﺧــﻮﺩ‬ ‫ﺑﺮﻭﺯ ﺩﺍﺩﻧﺪ‪ .‬ﺍﻟﻮﻧﺪﺑﻴﮏ ﺷﮑﺴﺖ ﻳﺎﻓﺘﻪ ﺑﻪﺍﺭﺯﳒﺎﻥ ﮔﺮﻳﺨﺖ‪.‬‬

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‫‪۸۱‬‬ ‫ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﻭ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺭﻭﺯ ﭘ ــﺲ ﺍﺯ ﺍﻳ ــﻦ ﭘﻴ ــﺮﻭﺯﯼ ﺑ ــﻪﺳ ــﻮﯼ ﺗﱪﻳ ــﺰ ﺣﺮﮐ ــﺖ‬ ‫ﮐﺮﺩﻧﺪ‪ .‬ﺯﮐﺮﻳﺎ ﮐﺠﺠﯽ ﺩﺭ ﺗﺴﻠﻴﻢ ﺗﱪﻳـﺰ ﺑـﻪﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻧﻘـﺶ ﻋﻤـﺪﻩ ﺍﻳﻔـﺎ ﮐـﺮﺩ‪ .‬ﺍﻭ ﮐـﻪ‬ ‫ﺑﻪﺧﺎﻃﺮ ﺳﺎﺑﻘﻪﺍﺵ ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﺑﺎﻳﻨﺪﺭﻳﻬﺎ ﻧﺰﺩ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺩﺍﺭﺍﯼ ﻧﺎﻡ ﻭ ﺍﺣﺘﺮﺍﻣﯽ ﺑﻮﺩ ﺑـﺎ‬

‫ﺑﺰﺭﮔ ــﺎﻥ ﻭ ﻋﻠﻤ ــﺎﯼ ﺷ ــﻬﺮ ﻭﺍﺭﺩ ﻣ ــﺬﺍﮐﺮﻩ ﺷ ــﺪﻩ ﺑ ــﻪﺁ‪ ‬ــﺎ ﻓﻬﻤﺎﻧ ــﺪ ﮐ ــﻪ ﺍﲰﺎﻋﻴ ــﻞ ﻧ ــﻮﺍﺩﮤ ﻣ ــﺮﺩ‬

‫ﺑﺰﺭﮔﻮﺍﺭﯼ ﳘﭽﻮﻥ ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺍﺳﺖ‪ ،‬ﻳﮏ ﺻﻮﻓﯽ ﺧﻴﺮﺧﻮﺍﻩ ﺍﺳـﺖ ﮐـﻪ ﻧﻴـﺖ ﺑـﺪ‬ ‫ﻧﺪﺍﺭﺩ ﻭ ﺑﺮﺍﯼ ﺧﺪﺍ ﮐﺎﺭ ﻣﯽﮐﻨﺪ ﻭ ﻫﺪﻓﺶ ﳒﺎﺕ ﺩﺍﺩﻥ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺍﺯ ﺩﺳـﺖ ﺑﺎﻳﻨـﺪﺭﻳﺎﻥ‬

‫ﺍﺳﺖ ﻭ ﻣﯽﺧﻮﺍﻫﺪ ﮐﻪ ﺑﻪﻣﺮﺩﻡ ﺗﱪﻳـﺰ ﮐﻤـﮏ ﮐﻨـﺪ ﺗـﺎ ﺑـﻪﺁﺭﺍﻣـﺶ ﻭ ﺍﻣﻨﻴـﺖ ﺑﺮﺳـﻨﺪ‪ .‬ﺳـﺮﺍﻥ‬

‫ﺗﱪﻳﺰ ﮐﻪ ﺍﺯ ﻣـﺼﻴﺒﺘﻬﺎﯼ ﺟﻨﮕﻬـﺎﯼ ﺩﺍﺧﻠـﯽ ﭼﻨﺪﺳـﺎﻟﮥ ﺑﺎﻳﻨـﺪﺭﻳﺎﻥ ﺑـﻪﺳـﺘﻮﻩ ﺁﻣـﺪﻩ ﺑﻮﺩﻧـﺪ ﻭ‬

‫ﺩﺭﺑــﺎﺭﮤ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻫــﻴﭻﮔﻮﻧــﻪ ﺍﻃﻼﻋــﯽ ﻧﺪﺍﺷــﺘﻨﺪ ﺟــﺰ ﺁﻧﮑــﻪ ﻳﮑــﯽ ﺍﺯ ﺍﻭﻻﺩ ﺷــﻴﺦ ﺻــﻔﯽ‬

‫ﺍﻟــﺪﻳﻦ ﺍﺭﺩﺑﻴﻠــﯽ ﺭﻫــﱪﯼﺷــﺎﻥ ﺭﺍ ﺩﺭ ﺩﺳــﺖ ﺩﺍﺭﺩ‪ ،‬ﺷــﻬﺮ ﺭﺍ ﺩﺍﻭﻃﻠﺒﺎﻧــﻪ ﺑــﺪﻭﻥ ﻫــﻴﭻﮔﻮﻧــﻪ‬ ‫ﭘﻴﺶﺷﺮﻃﯽ ﺑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﲢﻮﻳﻞ ﺩﺍﺩﻧﺪ )ﺍﻭﺍﺋﻞ ﻓﺮﻭﺭﺩﻳﻦ ‪۸۸۰‬ﺥ(‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺩﺭ ﻣﻴﺎﻥ ﳎﻤﻮﻉ ﻫﺸﺖ ﻫـﺰﺍﺭ ﻣـﺮﺩﯼﹺ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻓﻘـﻂ ﺳـﻪ ﺗـﻦ ﻭﺟـﻮﺩ‬

‫ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺗﺮﮎ ﻧﺒﻮﺩﻧﺪ؛ ﻳﮑﯽ ﺯﮐﺮﻳﺎ ﮐﺠﺠﯽ ﺑﻮﺩ؛ ﺩﻳﮕﺮ ﻣﻼﴰﺲ ﻻﻫﻴﺠـﯽ ﮐـﻪ ﻣﻌﻠـﻢ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩ ﻭ ﺍﺧﻴﺮﺍﹰ ﺍﺯ ﻻﻫﻴﺠﺎﻥ ﺑﻪﺁ‪‬ﺎ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩ؛ ﺩﻳﮕﺮ ﳒﻢ ﺯﺭﮔﺮ ﺭﺷﺘﯽ ﮐﻪ ﺷﺎﻳﺪ‬

‫ﺑﻪﻗﺼﺪ ﺧﺮﻳﺪﻥ ﺍﻣﻮﺍﻝ ﮔﺮﺍﻧﺒﻬﺎﯼ ﺗﺎﺭﺍﺟﯽ ﳘﺮﺍﻩ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻮﺩ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﳘﮥ ﻗﺰﻟﺒﺎﺷﺎﻥ‬

‫ﻓﻘﻂ ﺍﻳﻦ ﺳﻪ ﺗﻦ ﺑﻮﺩﻧﺪ ﮐﻪ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﻣـﯽﺩﺍﻧـﺴﺘﻨﺪ‪ .‬ﺑﻘﻴـﮥ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭼﻨـﺪﺍﻥ ﺍﻃﻼﻋـﯽ‬

‫ﺍﺯ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﳍﺠﻪﻫﺎﯼ ﳐﺘﻠﻒ ﺗﺮﮐﯽ ﺣﺮﻑ ﻣﯽﺯﺩﻧـﺪ‪ .‬ﺍﲰﺎﻋﻴـﻞ ﻧﻴـﺰ‬

‫ﭼﻮﻧﮑﻪ ﻣﺎﺩﺭﺵ ﺗﺮﮎﺯﺑﺎﻥ ﺑﻮﺩ ﻭ ﻣﺮﻳﺪﺍﻧﺶ ﺗﺮﮎﺯﺑﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ ﺍﻭ ﺗﺮﮐﯽ ﻣﯽﮔﻔﺘﻨﺪ ﻭ‬

‫ﺍﺯ ﮐﻮﺩﮐﯽ ﺩﺭ ﺩﺍﻣﻦ ﺗﺮﮐﺎﻥ ﺗﺮﺑﻴﺖ ﺷـﺪﻩ ﺑـﻮﺩ ﺑـﻪ ﺗﺮﮐـﯽ ﺣـﺮﻑ ﻣـﯽﺯﺩ ﻭﻟـﯽ ﭘﺎﺭﺳـﯽ ﺭﺍ ﺩﺭ‬ ‫ﮔﻴﻼﻥ ﺁﻣﻮﺧﺘﻪ ﺑﻮﺩ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭘــﺲ ﺍﺯ ﺁﻧﮑــﻪ ﺑــﺎ ﺗﻮﺍﻓــﻖ ﻣــﺮﺩﻡ ﺗﱪﻳــﺰ ﻭﺍﺭﺩ ﺁﻥ ﺷــﻬﺮ ﺷــﺪﻧﺪ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ‬

‫ﻳﮏﺭﺍﺳﺖ ﺑﻪﮐﺎﺥ ﺳـﻠﻄﻨﺘﯽ ﻫـﺸﺖ ‪‬ـﺸﺖ ﺑﺮﺩﻧـﺪ ﮐـﻪ ﺍﺯ ﻳﺎﺩﮔﺎﺭﻫـﺎﯼ ﺟﻬﺎﻧـﺸﺎﻩ ﻭ ﺍﻭﺯﻭﻥ‬ ‫ﺣـﺴﻦ ﻭ ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ ﺑــﻮﺩ‪ ،‬ﻭ ﻫﺮﮐـﺪﺍﻡ ﺍﺯ ﺁ‪‬ــﺎ ﺑــﻪ ﻧﻮﺑــﮥ ﺧﻮﺩﺷـﺎﻥ ﺑــﺮ ﺷــﮑﻮﻩ ﺍﻳــﻦ ﮐــﺎﺥ‬ ‫ﺍﻓــﺰﻭﺩﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﮐﻨــﻮﻥ ﺍﲰﺎﻋﻴــﻞ ﮐــﻪ ﺳــﻨﺶ ﺑــﻪ ‪ ۱۳‬ﺳــﺎﻝ ﻭ ‪ ۸‬ﻣــﺎﻩ ﺭﺳــﻴﺪﻩ ﺑــﻮﺩ ﺑــﺎ ﺩﺍﺷــﱳ‬ ‫ﺗﱪﻳﺰ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻧﺎﻣﻴﺪﻩ ﺷﺪ‪.‬‬

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‫‪۸۲‬‬ ‫ﻋﺮﻑ ﻣﻌﻤﻮﻟﯽ ﺟﻨﮕﻬﺎﯼ ﺳﻴﺎﺳﯽ ﮐﻪ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ ﻗﺒـﻞ ﺩﺭ ﺟﻬـﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺷـﺖ‬ ‫ﺁﻥ ﺑـﻮﺩ ﮐــﻪ ﺍﮔــﺮ ﻣــﺮﺩﻡ ﺷــﻬﺮﯼ ﺑــﺪﻭﻥ ﻣﻘﺎﻭﻣــﺖ ﻭ ﺩﺍﻭﻃﻠﺒﺎﻧــﻪ ﺷﻬﺮﺷــﺎﻥ ﺭﺍ ﺑــﻪ ﻳــﮏ ﻓــﺎﲢﯽ‬ ‫ﺗ ــﺴﻠﻴﻢ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ ﻣ ــﯽﺑﺎﻳ ــﺴﺖ ﮐ ــﻪ ﺍﺯ ﻫﺮﮔﻮﻧ ــﻪ ﺗﻌ ــﺮﺽ ﻭ ﲡ ــﺎﻭﺯﯼ ﺩﺭ ﺍﹶﻣ ــﺎﻥ ﺑﺎﺷ ــﻨﺪ‪ ،‬ﻭ‬

‫ﻓﺎﲢــﺎﻥ ﭘــﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑــﻪ ﺷــﻬﺮ ﺑــﻪ ﳘــﮥ ﻣــﺮﺩﻡ ﺷــﻬﺮ ﺍﻣــﺎﻥﻧﺎﻣــﻪ ﺑﺪﻫﻨــﺪ ﺗــﺎ ﺑــﻪﮐــﺎﺭ ﻭ ﺯﻧــﺪﮔﯽ‬

‫ﺭﻭﺯﻣﺮﻩﺷﺎﻥ ﺑﭙﺮﺩﺍﺯﻧﺪ‪ .‬ﺍﻳﻦ ﺭﲰﯽ ﺑﻮﺩ ﮐﻪ ﺣﺘﯽ ﺟﻨﺎﻳﺘﮑﺎﺭﺍﻧﯽ ﭼﻮﻥ ﺍﺳـﮑﻨﺪﺭ ﻣﻘـﺪﻭﻧﯽ‬ ‫ﻭ ﭼﻨﮕﻴﺰ ﻭ ﻫﻮﻻﮐﻮ ﻭ ﺍﻣﻴﺮﺗﻴﻤﻮﺭ ﻧﻴـﺰ ﺑـﻪﺁﻥ ﭘﺎﺑﻨـﺪﯼ ﳕـﻮﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺗﻨـﻬﺎ ﺗﺮﮐـﺎﻥ ﻋﺜﻤـﺎﻧﯽ‬

‫ﭼﻮﻧﮑﻪ ﺑﻪﭼﻴﺰﯼ ﺟﺰ ﻣﺴﻠﻤﺎﻥ ﮐﺮﺩﻥ‪ ‬ﻣﻐﻠﻮﺑﺎﻥ ﺭﺍﺿﯽ ﻧﺒﻮﺩﻧﺪ ﺩﺭ ﻓﺘﻮﺣﺎﺗﺸﺎﻥ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ‬

‫ﻭ ﺷﺮﻕ ﺍﺭﻭﭘﺎ ﺍﻳﻦ ﺭﺳﻢﹺ ﺍﻧﺴﺎﻧﯽ ﺭﺍ ﺩﻧﺒﺎﻝ ﳕﯽﮐﺮﺩﻧﺪ‪.‬‬

‫ﲨﻌﻴ ـﺖ‪ ‬ﺗﱪﻳــﺰ ﺩﺭ ﺁﻥﺯﻣــﺎﻥ ﭼﻨﺎﻧﮑــﻪ ﻧﻮﺷــﺘﻪﺍﻧــﺪ ﺑــﻴﺶ ﺍﺯ ﺩﻭﻳــﺴﺖ ﻫــﺰﺍﺭ ﺑــﻮﺩ‪.‬‬

‫ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﻭ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﺜﻞ ﺍﺭﺩﺑﻴﻞ ﻭ ﺯﳒﺎﻥ ﻭ ﺧﻮﯼ ﻭ ﻣﺮﻧﺪ ﻭ ﺑﺎﮐﻮ ﻭ‬ ‫ﺟﺰ ﺁ‪‬ﺎ ﺳﻨﯽ ﻭ ﺷﺎﻓﻌﯽﻣﺬﻫﺐ ﺑﻮﺩﻧﺪ‪ ،‬ﲞﺸﯽ ﻧﻴﺰ ﺷﻴﻌﮥ ﺯﻳﺪﯼ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺑﻪ‬

‫ﺯﺑـﺎﻥ ﺁﺫﺭﯼ ﺗﮑﻠـﻢ ﻣــﯽﮐﺮﺩﻧـﺪ ﮐــﻪ ﺍﺯ ﳍﺠـﻪﻫــﺎﯼ ﮐﻬـﻦﹺ ﺯﺑــﺎﻥ ﺍﻳﺮﺍﻧـﯽ ﻭ ﺷــﺒﻴﻪ ﮐـﺮﺩﯼ ﺑــﻮﺩ‪.‬‬

‫ﺣﺘﯽ ﺗﺮﮐﺎﻥ ﻣﻬـﺎﺟﺮﯼ ﮐـﻪ ﺑﺎﺯﻣﺎﻧـﺪﮔﺎﻥ ﺩﻭﺭﺍﻥ ﺳـﻠﺠﻮﻗﻴﺎﻥ ﻭ ﻣﻐـﻮﻻﻥ ﺩﺭ ﺗﱪﻳـﺰ ﺑﻮﺩﻧـﺪ ﺑـﻪ‬ ‫ﳘــﻴﻦ ﺯﺑــﺎﻥ ﺁﺷــﻨﺎ ﺷــﺪﻩ ﺑــﺎ ﺁﻥ ﺗﮑﻠــﻢ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣــﺎﻥ ﻫﻨــﻮﺯ ﺭﺳــﻢ ﻧــﺸﺪﻩ ﺑــﻮﺩ ﮐــﻪ‬

‫ﺗﺮﮐﺎﻥ‪ ‬ﻣﻬـﺎﺟﺮ ﺑـﻪ ﺩﺭﻭﻥ ﻳـﮏ ﻣﻨﻄﻘـﻪ ﺍﺯ ﺍﻳـﺮﺍﻥ ﺑـﻪ ﺯﺑـﺎﻥ ﺗﺮﮐـﯽ ﺳـﺨﻦ ﺑﮕﻮﻳﻨـﺪ؛ ﺑﻠﮑـﻪ ﻫـﺮ‬

‫ﲨﺎﻋﺖ ﺗﺮﮎ ﮐﻪ ﺩﺭ ﻣﻨﻄﻘﻪﺋﯽ ﺟﺎﮔﻴﺮ ﻣﯽﺷﺪ ﺧﻴﻠﯽ ﺯﻭﺩ ﺑـﺎ ﺯﺑـﺎﻥ ﭘﺎﺭﺳـﯽ ﺁﺷـﻨﺎ ﻣـﯽﺷـﺪ‬

‫ﺗﺎ ﳘﺮﻧﮓ ﻣﺮﺩﻡ ﮔﺮﺩﺩ ﻭ ﺑﻴﮕﺎﻧﻪ ﺑﻪ ﴰﺎﺭ ﻧﺮﻭﺩ‪ .‬ﺍﻳـﻦ ﻣﻮﺿـﻮﻋﯽ ﺑـﻮﺩ ﮐـﻪ ﺩﺭ ﲤـﺎﻡ ﺩﻭﺭﺍﻥ‬

‫ﺳﻠﺠﻮﻗﻴﺎﻥ ﻭ ﺳﭙﺲ ﺩﻭﺭﺍﻥ ﻣﻐﻮﻻﻥ ﻭ ﺍﻳﻠﺨﺎﻧﺎﻥ ﺍﻋﻤﺎﻝ ﺷﺪﻩ ﺑﻮﺩ؛ ﻭ ﻫﺮﭼﻨﺪ ﮐﻪ ﲨﺎﻋﺎﺕ‬ ‫ﺑﺰﺭﮔــﯽ ﺍﺯ ﺗﺮﮐــﺎﻥ ﻣﻬــﺎﺟﺮ ﺍﺯ ﺯﻣ ـﺎﻥ ﻣﻐــﻮﻻﻥ ﺑــﻪﺑﻌــﺪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺟــﺎﮔﻴﺮ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪،‬‬

‫ﺯﺑﺎﻥ ﳏﺎﻭﺭﮤ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺗﺮﮐﺎﻥ ﻣﻬﺎﺟﺮ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ‬ﺑﻮﻣﯽ ﺯﺑـﺎﻥ ﺁﺫﺭﯼ‬

‫ﺑﻮﺩ ﻧﻪ ﺗﺮﮐﯽ‪ .‬ﺳﺨﻦ ﮔﻔﱳ ﺑﻪﺯﺑﺎﻥ ﺗﺮﮐـﯽ ﺩﺭ ﻣـﻮﺍﺭﺩﯼ ﺩﺭ ﺩﺭﻭﻥ ﺧﺎﻧـﻪﻫـﺎﯼ ﺧـﻮﺩ‪ ‬ﺗﺮﮐـﺎﻥ‬

‫ﻣﻌﻤﻮﻝ ﺑﻮﺩ ﻭ ﺑﻪﮐﻠﯽ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺮﭼﻴﺪﻩ ﻧﺸﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐـﻪ ﺩﺭﺍﺛـﺮ ﺗﻠﻘﻴﻨـﻬﺎﯼ ﭼﻨـﺪﻳﻦ ﺳـﺎﻟﮥ ﻣـﺎﺩﺭ ﻭ ﺍﻃﺮﺍﻓﻴـﺎﻧﺶ ﮐﻴﻨـﮥ ﺑـﺴﻴﺎﺭ‬

‫ﺷﺪﻳﺪﯼ ﻧﺴﺒﺖ ﺑﻪ ﺳﻨﻴﺎﻥ ﺩﺭ ﺩﻝ ﻭ ﺁﺭﺯﻭﯼ ﻧـﺎﺑﻮﺩﮔﺮﯼﹺ ﳘﮕـﺎﻧﯽ ﺁ‪‬ـﺎ ﺭﺍ ﺩﺍﺷـﺖ‪ ،‬ﭘـﺲ ﺍﺯ‬ ‫ﲢﻮﻳﻞ ﮔﺮﻓﱳ ﺗﱪﻳﺰ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﮐﻪ ﻣﺮﺩﻡ ﺷﻬﺮ ﺭﺍ ﳎﺒﻮﺭ ﺑﻪﺗﻐﻴﻴﺮ ﻣﺬﻫﺐ ﮐﻨﺪ‪ .‬ﻳﮑﯽ‬

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‫‪۸۳‬‬ ‫ﺍﺯ ﻣﺸﺎﻭﺭﺍﻧﺶ ﺷﺎﻳﺪ ﺯﮐﺮﻳﺎ ﮐﺠﺠﯽ ﮐﻪ ﻫﻨﻮﺯ ﺷﻴﻌﮥ ﺣﻘﻴﻘﯽ ﻧﺸﺪﻩ ﺑﻮﺩ ﺑـﻪ ﺍﻭ ﻣـﺸﻮﺭﺕ‬ ‫ﺩﺍﺩ ﮐﻪ ﭼﻨﻴﻦ ﮐﺎﺭﯼ ﻧﮑﻨﺪ‪ .‬ﺍﻭ ﺑـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮔﻔـﺖ ﮐـﻪ ﺍﮔـﺮ ﭼﻨـﻴﻦ ﺷـﻮﺩ ﻣـﺮﺩﻡ ﺗﱪﻳـﺰ‬

‫ﻧﺎﺭﺍﺿــﯽ ﺧﻮﺍﻫﻨــﺪ ﺷــﺪ ﻭ ﺧﻮﺍﻫﻨــﺪ ﮔﻔــﺖ ﮐــﻪ ﺷــﺎﻩ‪ ‬ﺷــﻴﻌﻪ ﳕــﯽﺧــﻮﺍﻫﻴﻢ‪ ١.‬ﻭﻟــﯽ ﺍﲰﺎﻋﻴ ـﻞﹺ‬ ‫ﻧﻮﺟﻮﺍﻥ ﮐﻪ ﺳﻨﯽ ﺭﺍ ﻣﻮﺟﻮﺩﯼ ﺧﻄﺮﻧـﺎﮎ ﻣـﯽﭘﻨﺪﺍﺷـﺖ ﺗـﺼﻤﻴﻢ ﺧـﻮﺩﺵ ﺭﺍ ﮔﺮﻓﺘـﻪ ﺑـﻮﺩ‪.‬‬

‫ﺍﻭ ﻣــﺼﻤﻢ ﺑــﻮﺩ ﮐــﻪ ﻣــﺮﺩﻡ ﺭﺍ ﺍﺯ ﺁﻧﭽــﻪ ﮐ ـﻪ ﮔﻤﺮﺍﻫــﯽ ﻣــﯽﭘﻨﺪﺍﺷــﺖ ﺑﻴــﺮﻭﻥ ﺁﻭﺭﺩﻩ ﺑــﻪ ﺩﻳــﻦ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﻪ ﺑــﻪﻧﻈــﺮ ﺍﻭ ﺗﻨــﻬﺎ »ﺩﻳـﻦﹺ ﺣــﻖ« ﺑــﻮﺩ ﻭﺍﺭﺩ ﺳــﺎﺯﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﺛــﺮ ﺳــﻮﺍﺑﻖ ﺗــﺮﺑﻴﺘﻴﺶ‬

‫ﺍﺣ ــﺴﺎﺱ ﺧ ــﺪﺍﻳﯽ ﻣ ــﯽﮐ ــﺮﺩ ﻭ ﺧ ــﻮﺩﺵ ﺭﺍ ﭘﻴﺎﻣﱪﮔﻮﻧ ــﻪ ﻣ ــﯽﭘﻨﺪﺍﺷ ــﺖ ﻭ ﺑ ــﻪﺧ ــﻮﺩﺵ ﺣ ــﻖ‬

‫ﻣﯽﺩﺍﺩ ﮐﻪ ﻫﺮ ﳊﻈﻪ ﻫﺮ ﺗﺼﻤﻴﻤﯽ ﺑﮕﻴﺮﺩ ﺑﺪﻭﻥ ﺗﺄﻣﻞ ﺑﻪ ﻣﻮﺭﺩ ﺍﺟﺮﺍ ﺑﮕـﺬﺍﺭﺩ‪ .‬ﺍﻭ ﻧـﺴﺒﺖ‬ ‫ﺑــﻪ ﺳــﻨﻴﺎﻥ ﻳــﮏ ﮐﻴﻨــﮥ ﺁﺷــﺘﯽﻧﺎﭘــﺬﻳﺮ ﺩﺍﺷــﺖ ﮐــﻪ ﺍﺯ ﭘــﺴﺘﺎﻥ ﻣــﺎﺩﺭﺵ ﺗﺮﺍﻭﻳــﺪﻩ ﺑــﺎ ﺧــﻮﻥ ﺍﻭ‬

‫ﻋﺠﻴﻦ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺳﺎﳍﺎ ﺑﻮﺩ ﮐﻪ ﻣﺘﺮﺻﺪ ﻓﺮﺻﺘﯽ ﺑﻮﺩ ﺗﺎ ﺍﻧﺒﺎﺷـﺘﮥ ﺍﻳـﻦ ﮐﻴﻨـﻪﻫـﺎ ﺭﺍ ﺑـﺮ ﺳـﺮ‬ ‫ﺳﻨﻴﺎﻥ ﺧﺎﻟﯽ ﮐﻨﺪ‪ .‬ﺍﻭ ﭼﻨﺎﻥ ﻏﺮﻕ ﺍﻭﻫﺎﻡﹺ ﮐﻮﺩﮐﺎﻧﮥ ﻧﺎﺷﯽ ﺍﺯ ﺗﻠﻘﻴﻨـﻬﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻮﺩ ﮐـﻪ‬

‫ﳕـﯽﺗﻮﺍﻧــﺴﺖ ﻓﺎﺻــﻠﮥ ﺯﻣـﺎﻧﯽ ﻧ‪‬ــﻪ ﻗﺮﻧــﻪﺋـﯽ ﮐــﻪ ﻣﻴــﺎﻥ ﺍﻣـﺎﻡ ﻋﻠــﯽ ﻭ ﺍﻣــﺎﻡ ﺣـﺴﻴﻦ ﺑــﺎ ﻣــﺮﺩﻡ ﺁﻥ‬

‫ﺯﻣﺎﻥ ﺗﱪﻳﺰ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﺩﺭﮎ ﮐﻨﺪ‪ ،‬ﻭ ﮔﻤﺎﻥ ﻣﯽﮐﺮﺩ ﮐﻪ ﺩﴰـﺎﻥ ﭘﻴـﺎﻣﱪ ﻭ ﺧﺎﻧـﺪﺍﻧﺶ ﻭ‬ ‫ﻗ ــﺎﺗﻼﻥ ﺍﻣ ــﺎﻡ ﻋﻠ ــﯽ ﻭ ﺍﻣ ــﺎﻡ ﺣ ــﺴﻴﻦ ﳘ ــﻴﻦ ﻣ ــﺮﺩﻡ ﺗﱪﻳﺰﻧ ــﺪ ﮐ ــﻪ ﺍﮐﻨ ــﻮﻥ ﺩﺭ ﺷ ــﻬﺮ ﺯﻧ ــﺪﮔﯽ‬

‫ﻣــﯽﮐﻨﻨــﺪ‪ .‬ﺍﻭ ﺑــﺮﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﳘــﮥ ﻣــﺮﺩﻡ ﺷــﻬﺮ ﺭﺍ ﻳــﺎ ﻭﺍﺩﺍﺭ ﺑــﻪ ﺗﻮﺑــﻪ ﮐﻨــﺪ ﻳــﺎ ﺍﺯ ﺩﻡ ﺗﻴــﻎ ﮐــﻴﻦ‬

‫ﺑﮕﺬﺭﺍﻧﺪ ﻭ ﺧﻮﻥ ﻋﻠﯽ ﻭ ﺣﺴﻴﻦ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎ ﺑﺎﺯﺳﺘﺎﻧﺪ‪ .‬ﺍﻭ ﳘﮥ ﺳـﻨﻴﺎﻥ ﺩﺭ ﻫﺮﺟـﺎ ﮐـﻪ ﺑﻮﺩﻧـﺪ‬

‫ﻭ ﻫــﺮ ﻧ ــﮋﺍﺩﯼ ﮐــﻪ ﺩﺍﺷ ــﺘﻨﺪ ﺭﺍ ﺑــﯽﺩﻳﻨ ــﺎﻥ ﻓﺎﺳــﺪ ﻭ ﺧ ــﻮﻥﺭﻳــﺰ ﻣ ــﯽﭘﻨﺪﺍﺷــﺖ‪ ،‬ﻭ ﺑﺮﻧﺎﻣ ــﻪﺍﺵ‬

‫ﻧﺎﺑﻮﺩﮔﺮﯼ ﺁ‪‬ﺎ ﺑﻮﺩ‪ .‬ﺍﻭ ﺑﺮﺍﯼ ﺍﻳﻦ ﺑﺮﻧﺎﻣـﻪ ﻳـﮏ ﻣﺄﻣﻮﺭﻳـﺖ ﺁﲰـﺎﻧﯽ ﺑـﺮﺍﯼ ﺧـﻮﺩﺵ ﻗﺎﺋـﻞ‬ ‫ﺑــﻮﺩ‪ .‬ﺍﻭ ﺑــﻪﺳــﺒﺐ ﺁﻧﮑــﻪ ﺍﺯ ﻭﻗﺘــﯽ ﻧــﺎﻡ ﺧــﻮﺩﺵ ﺭﺍ ﻳــﺎﺩ ﮔﺮﻓﺘــﻪ ﺑــﻮﺩ ﺩﺭ ﺍﻃــﺮﺍﻓﺶ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﺷــﻴﻌﻪ ﺩﻳــﺪﻩ ﺑــﻮﺩ‪ ،‬ﺧﻴــﺎﻝ ﻣــﯽﮐــﺮﺩ ﮐــﻪ ﻣــﺮﺩﻡ ﺟﻬــﺎﻥ ﻣــﺴﻠﻤﺎﻥ ﻭ ﺷــﻴﻌﻪﺍﻧــﺪ ﻭ ﺩﺭ ﻣﻴــﺎﻥ ﺁ‪‬ــﺎ‬

‫ﺑﺮﺧﯽ ﻫﻢ ﺑﯽﺩﻳﻦ ﻭ ﺳﻨﯽﺍﻧﺪ ﮐﻪ ﺑﺎﻳـﺪ ﻧـﺎﺑﻮﺩ ﺷـﻮﻧﺪ‪ .‬ﺍﻭ ﺍﺯ ﺧﻠﻴﻔـﻪﻫـﺎﻳﺶ ﺷـﻨﻴﺪﻩ ﺑـﻮﺩ ﮐـﻪ‬

‫ﻭﻗﺘﯽ ﺍﻣﺎﻡ ﻏﺎﺋﺐ ﻇﻬﻮﺭ ﮐﻨﺪ ﭼﻨﺪﺍﻥ ﺳﻨﯽ ﺧﻮﺍﻫـﺪ ﮐـﺸﺖ ﮐـﻪ ﺧـﻮﻥ ﻣﺜـﻞ ﺳـﻴﻼﺏ ﺟـﺎﺭﯼ‬ ‫ﮔﺮﺩﺩ ﻭ ﺗﺎ ﺯﺍﻧﻮﺍﻥ ﺍﺳﭗ ﺍﻭ ﺑﺮﺳﺪ‪ .‬ﺍﻭ ﺍﺯ ﺧﻠﻴﻔﻪﻫـﺎ ﺷـﻨﻴﺪﻩ ﺑـﻮﺩ ﮐـﻪ ﻭﻗﺘـﯽ ﺍﻣـﺎﻡ ﻇﻬـﻮﺭ ﮐﻨـﺪ‬ ‫‪ 1‬ﻋﺎﱂ ﺁﺭﺍﯼ ﺻﻔﻮﯼ‪.۶۴ ،‬‬

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‫‪۸۴‬‬ ‫ﳘﮥ ﺧﻠﻔﺎﯼ ﻋﺮﺏ ﮐﻪ ﺑﻪ ﻋﻠﯽ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺳﺘﻢ ﮐـﺮﺩﻩ ﺑـﻮﺩﻩﺍﻧـﺪ ﺭﺍ ﺯﻧـﺪﻩ ﺧﻮﺍﻫـﺪ ﮐـﺮﺩ ﻭ‬ ‫ﺩﺭ ﻣﻴﺪﺍﻥ ﮐﻮﻓﻪ ﳏﺎﮐﻤﻪ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﳘﻪ ﺭﺍ ﺩﺭ ﺁﻥ ﻣﻴﺪﺍﻥ ﺗﺎﺯﻳﺎﻧﻪ ﺧﻮﺍﻫﺪ ﺯﺩ ﻭ ﺑـﻪ ﺩﺍﺭ‬ ‫ﺧﻮﺍﻫــﺪ ﺑــﺴﺖ ﻭ ﺍﻋــﺪﺍﻡ ﺧﻮﺍﻫــﺪ ﮐــﺮﺩ ﻭ ﺩﺭ ﺁﺗــﺶ ﺧﻮﺍﻫــﺪ ﺳــﻮﺯﺍﻧﺪ‪ .‬ﺍﻭ ﺍﻳــﻦ ﺷــﻨﻴﺪﻩ ﺭﺍ ﺑــﻪ‬

‫ﻳﻘﻴﻦ ﻗﻠﺒﯽ ﺑﺎﻭﺭ ﺩﺍﺷﺖ ﻭ ﺧﻮﺩﺵ ﻧﻴﺰ ﺩﺭﺻﺪﺩ ﺑﻮﺩ ﮐﻪ ﭘﻴﺶ ﺍﺯ ﻇﻬـﻮﺭ ﺍﻣـﺎﻡ ﻏﺎﺋـﺐ ﺯﻣـﻴﻦ‬

‫ﺭﺍ ﺍﺯ ﺳﻨﻴﺎﻥ ﭘﺎﮐﺴﺎﺯﯼ ﮐﻨﺪ ﺗﺎ ﺩﴰﻦ ﺍﻣﺎﻡ ﺑﺮ ﺭﻭﯼ ﺯﻣﻴﻦ ﺑﺎﻗﯽ ﳕﺎﻧﺪ‪ .‬ﺍﻳﻦ ﺑـﻮﺩ ﮐـﻪ ﻭﻗﺘـﯽ‬

‫ﻣﺮﺩﯼ ﺑﻪ ﺍﻭ ﻣﺸﻮﺭﺕ ﺩﺍﺩ ﮐﻪ ﺩﺭ ﺻﺪﺩ ﳎﺒﻮﺭ ﮐﺮﺩﻥ ﻣﺮﺩﻡ ﺗﱪﻳـﺰ ﺑـﻪ ﺗﻐﻴﻴـﺮ ﺩﺍﺩﻥ ﺩﻳﻨـﺸﺎﻥ‬ ‫ﺑﺮﻧﻴﺎﻳﺪ‪ ،‬ﭼﻨﻴﻦ ﭘﺎﺳﺦ ﺩﺍﺩ‪:‬‬ ‫ﻣﺮﺍ ﺑﻪ ﺍﻳﻦ ﮐﺎﺭ ﻭﺍﺩﺍﺷﺘﻪﺍﻧـﺪ‪ .‬ﺧـﺪﺍﯼ ﻋـﺎﱂ ﻭ ﳘـﮥ ﺍﺋﻤـﮥ ﻣﻌـﺼﻮﻣﻴﻦ ﳘـﺮﺍﻩ ﻣـﻦﺍﻧـﺪ‪.‬‬ ‫ﻣــﻦ ﺍﺯ ﻫــﻴﭻﮐــﺲ ﺑــﺎﮎ ﻧــﺪﺍﺭﻡ‪ .‬ﺑــﻪ ﺗﻮﻓﻴــﻖ ﺍﷲ ﺗﻌــﺎﻟٰﯽ ﺍﮔــﺮ ﺭﻋﻴــﺖ ﺣﺮﻓــﯽ ﺑﮕﻮﻳﻨــﺪ‬ ‫‪١‬‬ ‫ﴰﺸﻴﺮ ﻣﯽﮐﺸﻢ ﻭ ﻳﮏﺗﻦ ﺭﺍ ﺯﻧﺪﻩ ﳕﯽﮔﺬﺍﺭﻡ‪.‬‬ ‫ﺍﻭ ﺩﺭ ﺷﺮﺍﺋﻄﯽ ﭘـﺮﻭﺭﺵ ﻳﺎﻓﺘـﻪ ﺑـﻮﺩ ﮐـﻪ ﺣﻘﻴﻘ ‪‬ﺘـﺎ ﺑـﺎﻭﺭﺵ ﺷـﺪﻩ ﺑـﻮﺩ ﮐـﻪ »ﻭﻟـﯽ‪ ‬ﺍﷲ« ﻭ‬

‫ﺑﺮﮔﺰﻳــﺪﻩ ﺍﺳــﺖ ﻭ ﺑــﺮﺍﯼ ﺭﻫﺎﺳــﺎﺯﯼ ﺑــﺸﺮﻳﺖ ﺍﺯ ﺩﺳــﺖ ﺳــﻨﻴﺎﻥ ﻣﺒﻌــﻮﺙ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻳــﻦ‬

‫ﺍﺣــﺴﺎﺱ ﻣﺄﻣﻮﺭﻳــﺖ ﺁﲰــﺎﻧﯽ ﺳــﺒﺐ ﺷــﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﺍﻭ ﺧﻴــﺎﻝ ﮐﻨــﺪ ﮐــﻪ ﻭﯼﺭﺍ »ﺑــﻪ ﺍﻳــﻦ ﮐــﺎﺭ‬ ‫ﻭﺍﺩﺍﺷﺘﻪﺍﻧﺪ«‪ .‬ﺍﻭ ﭼﻨﺎﻥ ﺩﺭ ﺭﺅﻳﺎﯼ ﮐﻮﺩﮐﺎﻧﻪﺍﺵ ﻏﺮﻕ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﻫﻴﭻﻭﺟﻪ ﻗﺎﺩﺭ ﻧﺒـﻮﺩ ﮐـﻪ‬ ‫ﺣﻘﺎﻳﻖ ﺗـﺎﺭﻳﺨﯽ ﻭ ﺍﺟﺘﻤـﺎﻋﯽ ﺭﺍ ﺩﺭﮎ ﮐﻨـﺪ‪ .‬ﺟﻬـﺎﻥ ﺩﺭ ﻧﻈـﺮ ﺍﻭ ﺻـﺤﻨﮥ ﭘﻴﮑـﺎ ﹺﺭ ﺧـﻮﻥﺁﻟـﻮﺩ‬

‫ﺩﻭ ﻧﻴــﺮﻭﯼ ﺧﻴــﺮ ﻭ ﺷــﺮ ﺑــﻮﺩ ﮐــﻪ ﻳﮑــﯽ ﺷــﻴﻌﻪ ﻭ ﺭﻫــﺮﻭ ﺭﺍﻩ ﺧــﺪﺍ ﻭ ﺍﻣﺎﻣــﺎﻥ ﺍﻫــﻞ ﺑﻴــﺖ ﭘﻴــﺎﻣﱪ‬ ‫ﺑﻮﺩ‪ ،‬ﻭ ﺩﻳﮕﺮﯼ ﺳﻨﯽ ﻭ ﭘﻴﺮﻭ ﺭﺍﻩ ﺷـﻴﻄﺎﻥ ﻭ ﻋﻤـﺮ ﻭ ﻳﺰﻳـﺪ‪ .‬ﻭ ﺍﻭ ﺧـﻮﺩ ﺭﺍ ﻣـﺄﻣﻮﺭ ﻣـﯽﺩﺍﻧـﺴﺖ‬

‫ﮐﻪ ﺑﺎ ﺭﻫﺮﻭﺍﻥ ﺭﺍﻩ ﺷﻴﻄﺎﻥ ﺑﺴﺘﻴﺰﺩ ﻭ ﳘﻪ ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﻨﺪ‪ .‬ﺍﻭ ﻳﮏ ﻗﺰﻟﺒﺎﺵ ﲤﺎﻡﻋﻴﺎﺭ ﺑﻮﺩ ﺑﺎ‬

‫ﺑﺎﺭ ﮔﺮﺍﻧﯽ ﺍﺯ ﮐﻴﻨـﻪ ﻭ ﻧﻔـﺮﺕ ﻭ ﺣـﺲ ﺍﻧﺘﻘـﺎﻡ ﺍﺯ ﳘـﻪﮐـﺲ ﻭ ﳘـﻪﭼﻴـﺰ‪ .‬ﻓﺮﺍﺗـﺮ ﺍﺯ ﺍﻳـﻦ ﺍﻭ ﺩﺭ‬ ‫ﺳــﻨﻴﻨﯽ ﺍﺯ ﻋﻤــﺮﺵ ﻣــﯽﺯﻳــﺴﺖ ﮐــﻪ ﭼﻴــﺰﯼ ﺟــﺰ ﺭﺅﻳــﺎ ﻭ ﺍﺣــﺴﺎﺳﺎﺕ ﺑــﺮ ﺷــﻌﻮﺭﺵ ﺣﮑﻮﻣــﺖ‬

‫ﮐــﺶ ﮐــﻪ ﻋﻘــﻞ‬ ‫ﳕــﯽﮐــﺮﺩ‪ ،‬ﻭ ﻗــﺪﺭﺕ ﺗﻌﻘــﻞ ﺻــﺤﻴﺢ ﺭﺍ ﻧﺪﺍﺷــﺖ‪ .‬ﺍﻭ ﻣﻮﺟــﻮﺩﯼ ﺑــﻮﺩ ﮐﻴﻨــﻪ ﹶ‬ ‫ﻧﺪﺍﺷﺖ ﻭ ﻗﺪﺭﺕ ﺑﺴﻴﺎﺭ ﻧﻴﺰ ﺩﺍﺷﺖ‪.‬‬

‫ﻓﺮﺩﺍﯼ ﺭﻭﺯﯼ ﮐﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺷـﻬﺮ ﺗﱪﻳـﺰ ﺭﺍ ﲢﻮﻳـﻞ ﮔﺮﻓﺘﻨـﺪ ﲨﻌـﻪ ﺑـﻮﺩ‪ .‬ﺭﻭﺯ ﲨﻌـﻪ‬

‫‪ 1‬ﳘﺎﻥ‪.‬‬

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‫‪۸۵‬‬ ‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭﺍﺭﺩ ﻣ ــﺴﺠﺪ ﺟــﺎﻣﻊ ﺗﱪﻳ ــﺰ ﺷــﺪ‪ ،‬ﺩﺳ ــﺘﻮﺭ ﺩﺍﺩ ﮐــﻪ ﺩﺭ ﻣﻴ ــﺎﻥ ﻫــﺮ ﺩﻭ ﻧﻔ ــﺮ ﺍﺯ‬ ‫ﺣﺎﺿﺮﺍﻥ ﺩﺭ ﻣﺴﺠﺪ ﻳﮏ ﻗﺰﻟﺒﺎﺵ ﴰﺸﻴﺮ ﺑﻪﺩﺳﺖ ﺑﺎﻳﺴﺘﺪ؛ ﻭ ﻭﻗﺘﯽ ﺍﻭ ﺑﺮ ﻣﻨﱪ ﺭﻓﺖ ﻭ ﺍﺯ‬ ‫ﻣﺮﺩﻡ ﺧﻮﺍﺳـﺖ ﮐـﻪ ﺍﺯ »ﻣـﺬﻫﺐ ﻣﻨـﺴﻮﺥ« ﺗـﱪﺍ ﮐﻨﻨـﺪ ﻭ ﺑـﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﻭ ﻋﺜﻤـﺎﻥ ﻟﻌﻨـﺖ‬

‫ﺑﻔﺮﺳﻨﺪ ﻫﺮﮐﻪ ﺳﺎﮐﺖ ﻣﺎﻧﺪ ﺑﯽﺩﺭﻧﮓ ﺳﺮﺵ ﺭﺍ ﺑﺰﻧﻨﺪ‪ .‬ﺍﻭ ﺑﺮ ﺑﺎﻻﯼ ﻣﻨـﱪ ﺭﻓﺘـﻪ ﺍﻳـﺴﺘﺎﺩ ﻭ‬ ‫ﺑﺪﻭﻥ ﻫﻴﭻﮔﻮﻧﻪ ﻣﻘﺪﻣﻪﺋﯽ ﺧﻄﺎﺏ ﺑﻪﲨﻌﻴﺖ ﺣﺎﺿﺮ ﺩﺭ ﻣـﺴﺠﺪ ﮔﻔـﺖ‪» :‬ﺍﺯ ﺳـﻨﻴﺎﻥ ﺗـﱪﺍ‬

‫ﮐﻨﻴﺪ! ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﻟﻌﻨﺖ ﺑﻔﺮﺳﺘﻴﺪ!« ﻗﺰﻟﺒﺎﺷـﺎﻥ ﮐـﻪ ﺑـﺎ ﴰـﺸﻴﺮﻫﺎﯼ ﺁﺧﺘـﻪ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﲨﻌﻴﺖ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩﻧﺪ ﻟﻌﻨﺖ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ »ﺑﻴﺶ ﺑﺎﺩ ﻭ ﮐﻢ ﻣﺒﺎﺩ« ﮔﻔﺘﻨﺪ؛ ﻭﻟﯽ‬

‫ﺣﺎﺿﺮﺍﻥ ﺑـﻪﺍﻋﺘـﺮﺍﺽ ﺯﺑـﺎﻥ ﮔـﺸﻮﺩﻧﺪ ﻭ »ﻏﻠﻐﻠـﻪ ﺍﺯ ﻣﻴـﺎﻥ ﻣـﺮﺩﻡ ﺑﺮﺧﺎﺳـﺖ«‪ .‬ﺷـﺎﻩ ﺩﻭﺑـﺎﺭﻩ‬ ‫ﻟﻌﻨﺖ ﻓﺮﺳﺘﺎﺩ ﻭ ﺑﻪﺑﺎﻧﮓ ﺑﻠﻨﺪ ﮔﻔﺖ‪» :‬ﻫﺮﮐﺪﺍﻡ ﮐﻪ ﳕﯽﮔﻮﺋﻴﺪ ﮐﺸﺘﻪ ﻣﯽﺷﻮﻳﺪ‪«.‬‬

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‫ﲨﻌﻴﺖ‪ ‬ﳕﺎﺯﮔﺰﺍﺭ ﺑﺎ ﺩﻳﺪﻥ‪ ‬ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﻭ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﺩﺭ ﺣﻴﺮﺕ ﺷﺪﻧﺪ‪ .‬ﺁ‪‬ﺎ‬

‫ﺍﺯ ﺧﻮﺩ ﻣﯽﭘﺮﺳﻴﺪﻧﺪ ﮐﻪ ﭼﻪﮔﻮﻧﻪ ﳑﮑﻦ ﺍﺳﺖ ﻳﮏ ﻧﻔﺮ ﮐـﻪ ﺧـﻮﺩ ﺭﺍ ﻣـﺴﻠﻤﺎﻥ ﻣـﯽﺩﺍﻧـﺪ ﻭ‬

‫ﺍﺯ ﺍﻭﻻﺩ ﻣﺮﺩ ﺑﺰﺭﮔﻮﺍﺭﯼ ﭼﻮﻥ ﺷﻴﺦ ﺻـﻔﯽ ﺍﻟـﺪﻳﻦ ﺍﺭﺩﺑﻴﻠـﯽ ﺍﺳـﺖ ﭼﻨـﻴﻦ ﺍﻫﺎﻧـﺖ ﺑﺰﺭﮔـﯽ‬ ‫ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﻳﺎﺭﺍﻥ ﻭ ﺧﻠﻔﺎﯼ ﭘﻴـﺎﻣﱪ ﺭﻭﺍ ﺑـﺪﺍﺭﺩ؟ ﻭﻟـﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻧـﻪ ﺍﺯ ﺗـﺎﺭﻳﺦ ﺍﺳـﻼﻡ‬ ‫ﺍﻃﻼﻋــﯽ ﺩﺍﺷــﺖ ﻭ ﻧــﻪ ﺍﺻــﺤﺎﺏ ﭘﻴــﺎﻣﱪ ﺭﺍ ﻣــﯽﺷــﻨﺎﺧﺖ ﻭ ﻧــﻪ ﻣــﯽﺩﺍﻧــﺴﺖ ﮐــﻪ ﺁ‪‬ــﺎ ﭼــﻪ‬

‫ﮐﺴﺎﻧﯽ ﺑﻮﺩﻩﺍﻧـﺪ‪ .‬ﺍﻭ ﺍﺯ ﺧﻠﻴﻔـﻪﻫـﺎﯼ ﺑﮑﺘﺎﺷـﯽ ﺷـﻨﻴﺪﻩ ﺑـﻮﺩ ﮐـﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﻭ ﻋﺜﻤـﺎﻥ ﻭ‬ ‫ﻋﺎﺋــﺸﻪ ﺩﻳــﻦ ﻧﺪﺍﺷــﺘﻨﺪ ﻭ ﺩﴰﻨــﺎﻥ ﭘﻴــﺎﻣﱪ ﻭ ﺍﺳــﻼﻡ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺩﺭ ﳘــﮥ ﻋﻤﺮﺷــﺎﻥ ﭘﻴــﺎﻣﱪ ﺭﺍ‬

‫ﺁﺯﺍﺭ ﺩﺍﺩﻧﺪ‪ ،‬ﻭ ﺳﺮ ﺍﳒـﺎﻡ ﻫـﻢ ﻋﻠـﯽ ﺭﺍ ﮐـﻪ ﻭﻟـﯽﻋﻬـﺪ‪ ‬ﻣﻨـﺼﻮﺏﹺ ﭘﻴـﺎﻣﱪ ﺑـﻮﺩ ﺍﺯ ﻭﻻﻳﺘﻌﻬـﺪﯼ‬ ‫ﺑﺮﮐﻨﺎﺭ ﮐﺮﺩﻧﺪ ﺗﺎ ﺧﻮﺩﺷﺎﻥ ﺑـﺮ ﻣـﺴﻨﺪ ﺧﻼﻓـﺖ ﺗﮑﻴـﻪ ﺑﺰﻧﻨـﺪ ﻭ ﺩﺭ ﺟﻬـﺎﻥ ﭘﺎﺩﺷـﺎﻫﯽ ﮐﻨﻨـﺪ‪.‬‬

‫ﺍﻭ ﺷــﻨﻴﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﺑــﻪ ﻧــﺎﺣﻖ ﺑــﻪ ﺟــﺎﯼ ﭘﻴــﺎﻣﱪ ﻧﺸــﺴﺘﻨﺪ ﻭ ﻣــﺮﺩﻡ ﺭﺍ ﺍﺯ ﺩﻳــﻦ‬ ‫ﺑﻴﺮﻭﻥ ﺑﺮﺩﻧﺪ ﻭ ﺩﻳﻦ ﺳﻨﯽ ﺭﺍ ﮐﻪ ﻳﮏ ﺩﻳﻦ ﺷﻴﻄﺎﻧﯽ ﻭ ﺳـﺎﺧﺘﻪ ﻭ ﭘﺮﺩﺍﺧﺘـﮥ ﺍﺑﻮﺳـﻔﻴﺎﻥ ﺑـﻮﺩ‬

‫ﺭﻭﺍﺝ ﺩﺍﺩﻧــﺪ ﻭ ﺑــﺎ ﺍﺳــﻼﻡ ﻭ ﻣــﺴﻠﻤﺎﻧﺎﻥ ﺟﻨﮕﻴﺪﻧــﺪ‪ ،‬ﻭ ﻳﺰﻳــﺪ ﮐــﻪ ﺍﺯ ﺁ‪‬ــﺎ ﺑــﻮﺩ ﺍﻣــﺎﻡ ﺣــﺴﻴﻦ‬ ‫ ﺩﺧﺘﺮﺯﺍﺩﮤ ﭘﻴﺎﻣﱪ ﺭﺍ ﮐﻪ ﺑﻪﺧﺎﻃﺮ ﺩﻓﺎﻉ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﺩﻳﻦﹺ ﺟـﺪﺵ ﺑﺮﺧﺎﺳـﺘﻪ ﺑـﻮﺩ ﺑـﻪ ﻗﺘـﻞ‬

‫ﺭﺳﺎﻧﺪ‪ .‬ﺍﻭ ﺍﺯ ﺧﻠﻴﻔﻪﻫﺎ ﺷﻨﻴﺪﻩ ﺑﻮﺩ ﮐﻪ ﻋﻤﺮ ﺑـﻪ ﺧﺎﻧـﮥ ﻋﻠـﯽ ﲪﻠـﻪ ﮐـﺮﺩ ﻭ ﻓﺎﻃﻤـﻪ ﺭﺍ ﺯﲬـﯽ‬ ‫‪ 1‬ﳘﺎﻥ‪.‬‬

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‫‪۸۶‬‬ ‫ﮐﺮﺩ ﻭ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﻓﺎﻃﻤﻪ ﺳ‪‬ﻘﻂ ﺟﻨﻴﻦ ﮐﻨﺪ ﻭ ﺟﻨﻴﻨﺶ ﮐﻪ ﺩﺭ ﺷﮑﻢ ﻣـﺎﺩﺭﺵ ﳏـﺴﻦ ﻧـﺎﻡ‬ ‫ﺩﺍﺷﺖ ﺑﻪ ﺷﻬﺎﺩﺕ ﺑﺮﺳﺪ ﻭ ﻓﺎﻃﻤﻪ ﻧﻴﺰ ﭼﻨﺪ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻭﺍﻗﻌـﻪ ﺷـﻬﻴﺪ ﺷـﺪ‪ .‬ﳎﻤﻮﻋـﮥ‬ ‫ﺍﻃﻼﻋﺎﺗﯽ ﮐﻪ ﺍﻭ ﺩﺭﺑﺎﺭﮤ ﺍﺳﻼﻡ ﺩﺍﺷﺖ ﺍﺯ ﺍﻳﻦ ﭼﻨﺪ ﺩﺍﺳـﺘﺎﻥ ﲡـﺎﻭﺯ ﳕـﯽﮐـﺮﺩ‪ .‬ﻭ ﺍﻳﻨـﻬﺎ ﺭﺍ‬

‫ﺧﻠﻴﻔﻪﻫﺎ ﭼﻨﺪﺍﻥ ﺑﻪ ﺗﮑﺮﺍﺭ ﻭ ﺗﻔﺼﻴﻞ ﺑﺮﺍﻳﺶ ﺗﻌﺮﻳﻒ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﳘﻪ ﺭﺍ ﺍﺯﺑـﺮ ﺑـﻮﺩ‪،‬‬ ‫ﻭ ﺁﺭﺯﻭ ﻣــﯽﮐــﺮﺩ ﮐــﻪ ﺭﻭﺯﯼ ﺑﺘﻮﺍﻧــﺪ ﺍﻧﺘﻘــﺎﻡ ﺁﻥ ﻣﻈﻠﻮﻣــﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳــﻦ ﻇﺎﳌــﺎﻥ‪ ‬ﺳــﻨﯽ ﺑﮕﻴــﺮﺩ‪.‬‬

‫ﺍﮐﻨــﻮﻥ ﻭﻗــﺖ ﺁﻥ ﺍﻧﺘﻘــﺎﻣﮕﻴﺮﯼ ﻓﺮﺍﺭﺳــﻴﺪﻩ ﺑــﻮﺩ ﻭ ﺍﻭ ﻗــﺪﺭﺕ ﮐــﺎﻓﯽ ﺑــﺮﺍﯼ ﺍﻳــﻦ ﺍﻧﺘﻘ ــﺎﻡ ﺭﺍ‬ ‫ﺩﺍﺷـﺖ ﻭ ﮔﻤــﺎﻥ ﻣــﯽﮐـﺮﺩ ﮐــﻪ ﻣــﺮﺩﻡ ﺗﱪﻳــﺰ ﳘـﺎﻥ ﺳــﻨﻴﺎﻥﺍﻧــﺪ ﮐــﻪ ﺑـﺎ ﭘﻴــﺎﻣﱪ ﻭ ﺍﻣﺎﻣــﺎﻥ ﺑــﺪﻳﻬﺎ‬

‫ﮐﺮﺩﻧــﺪ‪ .‬ﺍﻭ ﻣــﯽﺧﻮﺍﺳــﺖ ﮐــﻪ ﻣــﺮﺩﻡ ﺗﱪﻳــﺰ ﺭﺍ ﺍﺯ ﺟﻨﺎﻳﺘــﻬﺎﺋﯽ ﮐــﻪ ﺩﺭ ﺣ ـﻖﹺ ﭘﻴــﺎﻣﱪ ﻭ ﺍﻣﺎﻣــﺎﻥ‬ ‫ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ ﺗﻮﺑــﻪ ﺩﻫــﺪ ﻭ ﻫﺮﮐــﻪ ﺗﻮﺑــﻪ ﻧﮑــﺮﺩ ﺭﺍ ﺑﮑﹸــﺸﺪ ﺗــﺎ ﺩﴰﻨــﺎﻥ ﺧﺎﻧــﺪﺍﻥ ﭘﻴــﺎﻣﱪ ﺩﺭ‬

‫ﺟﻬﺎﻥ ﳕﺎﻧﻨﺪ‪.‬‬

‫ﻣـﺮﺩﻡ ﺣﺎﺿـﺮ ﺩﺭ ﻣـﺴﺠﺪ ﻭﻗﺘـﯽ ﭘـﺲ ﺍﺯ ﳊﻈــﺎﺗﯽ ﺍﺯ ﺣﻴـﺮﺕ ﺑﻴـﺮﻭﻥ ﺁﻣﺪﻧـﺪ‪ ،‬ﺑـﺎﺯ ﻫــﻢ‬

‫ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﺍﻳﻦ ﺟﻮﺍﻧﮏ ﻳﺎﻓﺘﻨـﺪ ﮐـﻪ ﺑـﺮ ﻓـﺮﺍﺯ ﻣﻨـﱪ ﺍﻳـﺴﺘﺎﺩﻩ ﺑـﻮﺩ ﻭ ﴰـﺸﻴﺮ‬ ‫ﻣﯽﺟﻨﺒﺎﻧﺪ ﻭ ﺑﺎ ﳊﻦ ﲢﮑـﻢﺁﻣﻴـﺰﯼ ﺑـﻪ ﺯﺑـﺎﻧﯽ ﻧﻴﻤـﻪﺗﺮﮐـﯽ ﻧﻴﻤـﻪﭘﺎﺭﺳـﯽ ﺧﻄـﺎﺏ ﺑـﻪ ﻣـﺮﺩﻡ‬ ‫ﻣﯽﮔﻔﺖ‪» :‬ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤـﺎﻥ ﻟﻌﻨـﺖ ﺑﻔﺮﺳـﺘﻴﺪ! ﺍﺯ ﺩﴰﻨـﺎﻥ ﺧـﺪﺍ ﻭ ﭘﻴـﺎﻣﱪ ﺗـﱪﺍ‬ ‫ﮐﻨﻴﺪ!« ﻣﺮﺩﻡ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺑﻴﺶ ﺍﺯ ﺁﻥ ﺍﻫﺎﻧﺘﻬﺎﯼ ﺍﻳﻦ ﺟﻮﺍﻧﮏ ﺑﻪﻣﻘﺪﺳﺎﺕ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ‬

‫ﻧــﺸﻨﻮﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺍﺛــﺮ ﺷــﻨﻴﺪﻥ ﺍﻳــﻦ ﺍﻫﺎﻧﺘــﻬﺎ ﮐــﻪ ﻗــﺎﺩﺭ ﺑــﻪ ﳑﺎﻧﻌــﺖ ﺍﺯ ﺁﻥ ﻧﺒﻮﺩﻧــﺪ ﻣــﺴﺘﻮﺟﺐ‬

‫ﺧ ــﺸﻢ ﺧ ــﺪﺍ ﻭ ﻋ ــﺬﺍﺏ ﺩﻭﺯﺥ ﻧﮕﺮﺩﻧ ــﺪ‪ ،‬ﺍﻧﮕﺸﺘﺎﻧ ــﺸﺎﻥ ﺭﺍ ﺩﺭ ﮔﻮﺷﻬﺎﻳ ــﺸﺎﻥ ﮐﺮﺩﻧ ــﺪ ﻭ ﺭﺍﻩ‬ ‫ﲰﻌ ــﺸﺎﻥ ﺭﺍ ﺑ ــﺴﺘﻨﺪ‪ .‬ﭼﻨ ــﺪﺗﻨﯽ ﺍﺯ ﻋﻠﻤ ــﺎ ﻭ ﺭﺟ ــﺎﻝ ﺷ ــﻬﺮ ﺗ ــﺼﻤﻴﻢ ﮔﺮﻓﺘﻨ ــﺪ ﮐ ــﻪ ﺍﺯ ﻣ ــﺴﺠﺪ‬ ‫ﺑﺮﻭﻧﺪ‪ ،‬ﻭ »ﺭﻓﺘﻨﺪ ﮐﻪ ﺍﺯ ﺟﺎ ﺣﺮﮐﺖ ﮐﻨﻨﺪ؛ ﻭﻟﯽ ﺣﻀﺮﺕ ﺷﺎﻩ ﴰـﺸﻴﺮ ﺑﻠﻨـﺪ ﮐـﺮﺩ ﻭﮔﻔـﺖ‪:‬‬

‫ﺗــﱪﺍ ﮐﻨﻴــﺪ!«‪ ١‬ﭼﻮﻧﮑــﻪ ﻫــﻴﭻ ﮐــﺲ ﺑــﻪﺩﺳــﺘﻮﺭ ﺷــﺎﻩ ﭘﺎﺳــﺨﯽ ﻧــﺪﺍﺩ‪ ،‬ﺷــﺎﻩ ﺍﺯ ﻓــﺮﺍﺯ ﻣﻨــﱪ ﺑــﻪ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﴰﺸﻴﺮ ﺑﻪﺩﺳﺖ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﺻﻔﻬﺎﯼ ﳕﺎﺯﮔﺰﺍﺭﺍﻥ ﺍﻳـﺴﺘﺎﺩﻩ ﻣﻨﺘﻈـﺮ ﺻـﺪﻭﺭ ﺍﺫﻥ‬ ‫ﺧﻮﻥﺭﻳﺰﯼ ﺑﻮﺩﻧﺪ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﮐﻪ ﮔﺮﺩ‪‬ﺎﯼ ﳘﻪ ﺭﺍ ﺑﺰﻧﻨﺪ‪.‬‬

‫ﻣﺴﺠﺪ ﺗﱪﻳﺰ ﺩﺭ ﺁﻥﺭﻭﺯ ﺑﻪ ﻗﺘﻠﮕﺎﻩ ﻋﻈﻴﻤﯽ ﺗﺒﺪﻳﻞ ﺷﺪ‪ ،‬ﻭ ﻫﻴﭻ ﮐـﺲ ﻧﺘﻮﺍﻧـﺴﺖ ﮐـﻪ‬ ‫‪ 1‬ﳘﺎﻥ‪.۶۵ ،‬‬

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‫‪www.IrPDF.com‬‬

‫‪۸۷‬‬ ‫ﺍﺯ ﺩﺳﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺟﺎﻥ ﺳﺎﱂ ﺑﱪﺩ‪.‬‬ ‫ﺍﺯﺁﻥ ﺭﻭﺯ ﺑــﻪﺑﻌــﺪ ﺷــﻬﺮ ﺗﱪﻳــﺰ ﺻــﺤﻨﮥ ﮐــﺸﺘﺎﺭ ﺩﺳــﺘﻪﲨﻌــﯽ ﻣﮑــﺮﺭ‪ ،‬ﺁﺗــﺶﺳــﻮﺯﯼ‪،‬‬ ‫ﻏﺎﺭﺕ‪ ،‬ﻭ ﲡﺎﻭﺯ ﻧﺎﻣﻮﺳﯽ ﺑﻮﺩ‪ .‬ﳘﮥ ﻋﻠﻤـﺎ‪ ،‬ﻓﻘﻴﻬـﺎﻥ‪ ،‬ﻣﺪﺭﺳـﺎﻥ‪ ،‬ﭘـﻴﺶﳕـﺎﺯﺍﻥ‪ ،‬ﻣﺆﺫﻧـﺎﻥ‪،‬‬

‫ﻗﺎﺿــﻴﺎﻥ‪ ،‬ﻭ ﻣﮑﺘــﺐﺩﺍﺭﺍﻥ ﺭﺍ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺭﻭﺯﻫــﺎﯼ ﺁﻳﻨــﺪﻩ ﺑﺎﺯﺩﺍﺷــﺖ ﮐﺮﺩﻧــﺪ ﺗــﺎ ﺁ‪‬ــﺎ ﺭﺍ‬ ‫ﺗﻮﺑﻪ ﺩﻫﻨﺪ ﻭ ﳎﺒﻮﺭ ﮐﻨﻨﺪ ﮐﻪ ﺍﺯ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﺗﱪﺍ ﺟ‪‬ﺴﺘﻪ ﺑﻪﺁ‪‬ﺎ ﺩﺷﻨﺎﻡ ﺩﻫﻨﺪ؛‬

‫ﻭ ﭼﻮﻧﮑﻪ ﮐﺴﯽ ﺍﺯ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺍﺯ ﺑﻴﻢﹺ ﮐﻴﻔﺮ ﺍﺧﺮﻭﯼ ﺣﺎﺿﺮ ﳕﯽﺷﺪ ﮐﻪ ﭼﻨﻴﻦ ﺍﻫﺎﻧﺘﯽ‬

‫ﺑﻪﻣﻘﺪﺳـﺎﺕ ﺩﻳـﻦ ﺧـﻮﺩﺵ ﺑﮑﻨـﺪ‪ ،‬ﻻﳏﺎﻟـﻪ ﺳﺮﻧﻮﺷـﺖ ﳘـﻪ ﻓﺠﻴـﻊ ﺑـﻮﺩ‪ .‬ﺑـﺴﻴﺎﺭﯼ ﮐـﺸﺘﺎﺭ‬

‫ﺷﺪﻧﺪ‪ ،‬ﺧﺎﻧﻪﻫﺎﻳﺸﺎﻥ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻩ ﺷﺪ‪ ،‬ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻧـﺸﺎﻥ ﺍﺯ ﺧﺎﻧـﻪﻫـﺎ ﺑﻴـﺮﻭﻥ ﮐـﺸﻴﺪﻩ‬ ‫ﺷــﺪﻩ ﻣــﻮﺭﺩ ﲡﺎﻭﺯﻫــﺎﯼ ﻭﺣــﺸﻴﺎﻧﻪ ﻗــﺮﺍﺭ ﮔﺮﻓﺘﻨــﺪ؛ ﻭ ﺑــﻪ ﺑﻴــﺎﻥ‪ ‬ﺍﻣﻴﺮﳏﻤــﻮﺩ ﺧﻮﺍﻧــﺪﻣﻴﺮ ‬ ‫»ﳑﻠﮑ ــﺖ ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﺍﺯ ﻟ ــﻮﺙ ﻭﺟ ــﻮﺩ ﺑ ــﺴﻴﺎﺭﯼ ﺍﺯ ﺟ‪‬ﻬ‪ ‬ــﺎﻝ ﻭ ﻣﺘﻌ ــﺼﺒﺎﻥ ﭘ ــﺎﮎ ﺷ ــﺪ‪«.‬‬

‫‪١‬‬

‫»ﺟ‪‬ﻬ‪‬ﺎﻝ ﻭ ﻣﺘﻌﺼﺒﺎﻥ« ﻓﻘﻬﺎ ﻭ ﻋﻠﻤﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻪﻧﻈﺮ ﻧﻮﻳـﺴﻨﺪﮔﺎﻥ‪ ‬ﺻـﻔﻮﯼ‬

‫»ﺍﺯ ﺷﺪﺕ‪ ‬ﺗﻌـﺼﺐ ﻭ ﻧـﺎﺩﺍﻧﯽ« ﳕـﯽﺧﻮﺍﺳـﺘﻨﺪ ﮐـﻪ »ﺩﻳـﻦ ﺷـﻴﻄﺎﻧﯽﹺ ﺳـﻨﻴﺎﻥ« ﺭﺍ ﺭﻫـﺎ ﮐـﺮﺩﻩ‬ ‫»ﺩﻳﻦ ﺣﻖ« ﺭﺍ ﺑﮕﻴﺮﻧﺪ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺳﺘﻪﺟﺎﺕ ﻣﺴﻠﺢ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺗﺎﺗﺎﺭ ﺑﺎ‬ ‫ﺩﺷﻨﻪ ﻭ ﺗﱪ ﺩﺭ ﮐﻮﭼﻪﻫﺎﯼ ﺗﱪﻳـﺰ ﺑـﻪﺭﺍﻩ ﺍﻓﺘـﺎﺩﻩ ﺷـﻌﺎﺭ ﻣـﯽﺩﺍﺩﻧـﺪ ﻭ ﺍﺯ ﻣـﺮﺩﻡ ﻣـﯽﺧﻮﺍﺳـﺘﻨﺪ‬

‫ﮐــﻪ ﺍﺯ ﺧﺎﻧــﻪﻫــﺎ ﺑﻴــﺮﻭﻥ ﺁﻣــﺪﻩ ﺗــﱪﺍ ﮐﻨﻨــﺪ‪ .‬ﺍﻫــﻞ ﻫــﺮ ﺧﺎﻧــﻪﺋــﯽ ﮐــﻪ ﺑﻴــﺮﻭﻥ ﳕــﯽﺁﻣﺪﻧــﺪ ﺗــﺎ ﺑــﺎ‬

‫ﺷـﻌﺎﺭﻫﺎﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﳘﻨــﻮﺍﻳﯽ ﮐﻨﻨـﺪ ﻣــﻮﺭﺩ ﻏــﻀﺐ ﻭﺍﻗـﻊ ﺷــﺪﻩ ﻧــﺎﺑﻮﺩ ﻣـﯽﺷــﺪﻧﺪ‪ .‬ﲡــﺎﻭﺯ‬

‫ﺟﻨﺴﯽ ﺑﻪ ﺩﺧﺘﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻥ ﺗﱪﻳﺰ ﻭ ﺩﺭﻳﺪﻥ ﺷﮑﻢ ﺯﻧﺎﻥ ﺑﺎﺭﺩﺍﺭ ﻭ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻥ ﺍﺟﺴﺎﺩ‬

‫ﮐﺸﺘﮕﺎﻥ ﺩﺭ ﺭﻭﺯﻫﺎﯼ ﺁﻳﻨﺪﻩ ﻳﮏ ﺍﻣﺮ ﺗﮑﺮﺍﺭﯼ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﳘﮥ ﺳـﺎﻋﺎﺕ ﺷـﺒﺎﻧﻪﺭﻭﺯ ﺩﺭ ﻫـﺮ‬

‫ﮐــﻮﯼ ﻭ ﺑﺮﺯﻧــﯽ ﺩﺭﺑﺮﺍﺑــﺮ ﺩﻳــﺪﮔﺎﻥ ﳘﮕــﺎﻥ ﺍﺗﻔــﺎﻕ ﻣــﯽﺍﻓﺘــﺎﺩ‪ .‬ﺯﻧــﺎﻥ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺑــﻪ ﺗــﱪ ﻭ‬ ‫ﴰﺸﻴﺮ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﺸﺘﻪ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺭﺍ ﻧﻴﺰ ﮐـﺸﺘﻨﺪ ﻭ ﺷـﮑﻤﻬﺎﯼ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺯﻧـﺎﻥ ﺁﺑـﺴﱳ‬

‫ﺭﺍ ﺩﺭﻳﺪﻩ ﺟﻨﻴﻨﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﺑﺮ ﺯﻣـﻴﻦ ﺯﺩﻩ ﮐـﺸﺘﻨﺪ‪ .‬ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺳـﮕﺎﻥ ﺗﱪﻳـﺰ‬ ‫ﻧﻴﺰ ﭼﻮﻧﮑﻪ ﺍﺯﺁﻥ‪ ‬ﺳﻨﻴﺎﻥ ﺑﻮﺩﻧﺪ ﺍﻋﺪﺍﻡ ﺷﺪﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﺼﻤﻴﻢ ﺟﺪﯼ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﻧﺴﻞ‬

‫ﺳــﻨﻴﺎﻥ ﺭﺍ ﺍﺯ ﺟﻬــﺎﻥ ﺑﺮﺍﻧﺪﺍﺯﻧــﺪ‪ .‬ﭼﻨــﺎﻥ ﻫﺮﺍﺳــﯽ ﺑــﺮ ﻣــﺮﺩﻡ ﺗﱪﻳــﺰ ﻣــﺴﺘﻮﻟﯽ ﺷــﺪﻩ ﺑــﻮﺩ ﮐــﻪ‬ ‫‪ 1‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪ ،‬ﺗﺎﺭﻳﺦ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ‪.۶۶ ،‬‬

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‫‪۸۸‬‬ ‫ﳕﻮﻧﻪﺍﺵ ﺭﺍ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺑﻪﻳﺎﺩ ﻧﺪﺍﺷﺖ‪ .‬ﺍﺯ ﻓﻘﺎﻩ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﺍﺩﻳﺒﺎﻥ ﺗﱪﻳﺰ ﻫﺮﮐﻪ ﭘـﺎ‬ ‫ﻭ ﺍﻣﮑﺎﻧﯽ ﺩﺍﺷﺖ ﮔﺮﻳﺨﺖ ﻭ ﺑﻪﺑﻴﺎﻥ‪ ‬ﺧﻮﺍﻧﺪﻣﻴﺮ »ﺭﻭﯼ ﺑﻪﺍﻃﺮﺍﻑ ﺁﻓﺎﻕ ‪‬ﺎﺩﻧﺪ‪«.‬‬

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‫ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺩﺳﺘﻪﺟﺎﺕ ﺑﺰﻫﮑﺎﺭﺍﻥ ﺷﻬﺮﯼ ﻓﺮﺻﺖ‪ ‬ﭘﻴﺶﺁﻣـﺪﻩ ﺭﺍ ﻏﻨﻴﻤـﺖ ﴰـﺮﺩﻩ‬

‫ﺑﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭘﻴﻮﺳـﺘﻨﺪ ﺗـﺎ ﺍﺯ ﺁﺏ ﮔـﻞﺁﻟـﻮﺩﯼ ﮐـﻪ ﻓـﺮﺍﺯ ﺁﻣـﺪﻩ ﺑـﻮﺩ ﻣـﺎﻫﯽ ﺑﮕﻴﺮﻧـﺪ ﻭ ﺍﺯ ﺍﻳـﻦ‬ ‫ﺭﻫﮕﺬﺭ ﺑﻪ ﻧﺎﻥ ﻭ ﻧـﻮﺍﺋﯽ ﺑﺮﺳـﻨﺪ‪ ،‬ﻳـﺎ ﻋﻘـﺪﻩﻫـﺎﯼ ﺑﺰﻫﮑﺎﺭﺍﻧـﮥ ﺧﻮﺩﺷـﺎﻥ ﺭﺍ ﺑﮕـﺸﺎﻳﻨﺪ‪ .‬ﺍﻳـﻦ‬ ‫ﺑﺰﻫﮑــﺎﺭﺍﻥ ﭼــﻮﻥ ﻣــﯽﺩﻳﺪﻧــﺪ ﮐــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﺯ ﻫﺮﮐــﻪ ﺗــﱪﺍ ﮐﻨــﺪ ﻭ ﻣــﺮﺩﻡ ﺭﺍ ﺑــﻪ ﺗــﱪﺍ ﮐــﺮﺩﻥ‬

‫ﻭﺍﺩﺍﺭﺩ ﺧﻮﺷـﺸﺎﻥ ﻣــﯽﺁﻳــﺪ‪ ،‬ﺩﺭ ﺭﻭﺯﻫـﺎﯼ ﺁﻳﻨــﺪﻩ ﺩﺳــﺘﻪﺟـﺎﺕ » ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ« ﺗــﺸﮑﻴﻞ ﺩﺍﺩﻧــﺪ ﻭ‬

‫ﺗﱪﻫﺎ ﻭ ﺩﺷﻨﻪﻫﺎﺋﯽ ﺑﺮﺳﺮ ﺩﺳﺖ ﮔﺮﻓﺘﻪ ﺩﺭ ﮐﻮﭼﻪﻫﺎ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩﻧـﺪ ﺗـﺎ ﺑـﺎ ‪‬ﺎﻧـﻪ ﻗـﺮﺍﺭﺩﺍﺩﻥ‪‬‬

‫ﺍﺟﺒﺎﺭ ﻣﺮﺩﻡ ﺑﻪ ﺗﱪﺍ ﮐـﺮﺩﻥ ﺑـﻪ ﺟـﺎﻥ ﻭ ﻣـﺎﻝ ﻭ ﻧـﺎﻣﻮﺱ ﻣـﺮﺩﻡ ﺩﺳـﺖﺩﺭﺍﺯﯼ ﮐﻨﻨـﺪ‪ .‬ﻳﮑـﯽ ﺍﺯ‬

‫ﺑﺎﺯﺭﮔﺎﻧــﺎﻥ ﺍﺭﻭﭘــﺎﻳﯽ ﮐــﻪ ﺩﺭ ﺁﻥ ﺯﻣــﺎﻥ ﺑــﻪﻫــﺪﻑ ﺧﺮﻳــﺪﻥ‪ ‬ﺍﻣــﻮﺍﻝﹺ ﺗــﺎﺭﺍﺟﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ‬ ‫ﺗﱪﻳﺰ ﺑﻮﺩﻩ ﺩﺭ ﻳﺎﺩﺍﺷﺘﺶ ﻧﻮﺷﺘﻪ ﮐﻪ ﺯﻧﺎﻥ ﺁﺑﺴﱳ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪﻫـﺎ ﺑﻴـﺮﻭﻥ ﮐـﺸﻴﺪﻩ ﺷﮑﻤـﺸﺎﻥ‬

‫ﺭﺍ ﻣـﯽﺩﺭﻳﺪﻧــﺪ ﻭ ﺟﻨﻴﻨﻬﺎﻳـﺸﺎﻥ ﺭﺍ ﻣــﯽﮐــﺸﺘﻨﺪ‪ .‬ﻳﮑـﯽ ﺩﻳﮕــﺮ ﺍﺯ ﺍﻳﻨــﻬﺎ ﻧﻮﺷـﺘﻪ ﮐــﻪ ﺩﺭ ﺧــﻼﻝ‬ ‫ﭼﻨﺪ ﺭﻭﺯ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺗﻦ ﺍﺯ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﮐﺸﺘﺎﺭ ﺷﺪﻧﺪ‪ .‬ﻭ ﻳﮑﯽ ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﻨﻬﺎ ﻧﻮﺷـﺘﻪ ﮐـﻪ‬

‫ﺁﻧﭽــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﺎ ﺑــﯽﺭﲪــﯽ ﺩﺭ ﺗﱪﻳــﺰ ﮐــﺮﺩ ﺩﺭ ﺗــﺎﺭﻳﺦ ﺟﻬــﺎﻥ ﺑــﯽﺳــﺎﺑﻘﻪ ﺍﺳــﺖ‪ ،‬ﻭ‬ ‫ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﻓﻘﻂ ﻧﺮﻭﻥ ﺭﺍ ﺑﺎ ﺍﻭ ﻣﻘﺎﻳﺴﻪ ﮐﺮﺩ‪.‬‬

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‫ﻓﺠــﺎﻳﻊ ﺗﱪﻳ ــﺰ ﭼﻨ ــﺎﻥ ﺗﮑ ــﺎﻥﺩﻫﻨــﺪﻩ ﺑ ــﻮﺩ ﮐ ــﻪ ﺩﺭ ﻣ ــﺪﺕ ﮐﻮﺗــﺎﻫﯽ ﺧ ــﱪﺵ ﺑ ــﻪ ﺍﺭﻭﭘ ــﺎ‬

‫ﺭﺳﻴﺪ‪ ،‬ﻭ ﻳﮏ ﻭﻗﺎﻳﻊﻧﮕﺎﺭ ﺍﺭﻭﭘـﺎﻳﯽ ﺩﺭ ﻭﻗـﺎﻳﻊ ﺯﻣـﺴﺘﺎﻥ ‪۸۸۰‬ﺥ ﺧـﱪ ﺍﺯ ﻇﻬـﻮﺭ ﻳـﮏ ﭘﻴـﺎﻣﱪ‬ ‫ﺟﺪﻳﺪﯼ ﺩﺭ ﺍﻳﺮﺍﻥ ﺩﺍﺩﻩ ﭼﻨﻴﻦ ﻧﻮﺷﺖ‪:‬‬ ‫ﮔﺰﺍﺭﺷﯽ ﺑﻪﺗﺎﺭﻳﺦ ﺩﺳﺎﻣﱪ ‪ ۱۵۰۱‬ﺩﺭﺑﺎﺭﮤ ﭘﻴﻐﻤﱪ ﺟﺪﻳﺪ ﺍﺯ ﻗﻮﻝ ﻣﺴﺎﻓﺮﻳﻨﯽ ﮐﻪ ﺗـﺎﺯﻩ‬ ‫ﺍﺯ ﺍﻳـﺮﺍﻥ ﺑﺮﮔـﺸﺘﻪﺍﻧـﺪ ﺩﺍﺩﻩ ﺷـﺪﻩ ﮐــﻪ ﺩﺭﺑـﺎﺭﮤ ﺻـﻮﻓﯽ ‪ ۱۴‬ﺳـﺎﻟﻪ ﻭ ﺍﺩﻋـﺎﯼ ﭘﻴــﺎﻣﱪﯼ ﻭ‬ ‫ﯽ ﺍﻭ ﻭ ‪ ۴۰‬ﺧﻠﻴﻔ ــﻪﺍﺵ ﮐ ــﻪ ﺍﻋﻤــﺎﻝ ﻣ ــﺬﻫﺒﯽ ﺭﺍ ﺍﺯ ﻃ ــﺮﻑ ﺍﻭ ﺍﳒــﺎﻡ ﻣ ــﯽﺩﻫﻨ ــﺪ‬ ‫ﺧــﺪﺍﻳ ﹺ‬

‫‪ 1‬ﺑﻨﮕﺮ ﺳﻔﺮﻧﺎﻣﻪﻫﺎﯼ ﻭﻧﻴﺰﻳﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﺗﺮﲨﮥ ﻣﻨﻮﭼﻬﺮ ﺍﻣﻴﺮﯼ )ﺍﻧﺘﺸﺎﺭﺍﺕ ﺧﻮﺍﺭﺯﻣﯽ‪،‬‬ ‫‪‬ﺮﺍﻥ‪ .۴۰۹ ۴۰۸ ،۲۵۱ :(۱۳۴۹ ،‬ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۴۶۸ ،‬‬ ‫‪ 2‬ﺳﻔﺮﻧﺎﻣﻪﻫﺎﯼ ﻭﻧﻴﺰﻳﺎﻥ‪ ۳۱۰ ،‬ﻭ ‪.۴۰۹‬‬

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‫‪۸۹‬‬ ‫ﲝﺚ ﻣﯽﮐﻨﺪ‪.‬‬

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‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﻣــﺪﺕ ﮐﻮﺗــﺎﻫﯽ ﳘــﮥ ﺑﻨﺎﻫــﺎﯼ ﺩﻳﻨــﯽ ﺗﱪﻳــﺰ ﺭﺍ ﺍﺯ ﻣــﺴﺎﺟﺪ ﻭ ﻣــﺪﺍﺭﺱ‬

‫ﻣﻨﻬﺪﻡ ﻳﺎ ﻧﻴﻤﻪ ﲣﺮﻳﺐ ﮐﺮﺩﻧﺪ‪ ،‬ﻳـﺎ ﲞـﺸﻬﺎﺋﯽ ﺍﺯ ﺁ‪‬ـﺎ ﮐـﻪ ﻧﺎﻣﻬـﺎﯼ ﺧﻠﻔـﺎﯼ ﭼﻬﺎﺭﮔﺎﻧـﻪ ﺑـﺮ‬ ‫ﺧﻮﺩ ﺩﺍﺷﺖ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻧﺪ‪ .‬ﲞﺸﻬﺎﯼ ﻫﻨﺮﯼ ﻣـﺴﺠﺪ ﺟـﺎﻣﻊ ﺗﱪﻳـﺰ ﮐـﻪ ﺍﺯ ﺷـﺎﻫﮑﺎﺭﻫﺎﯼ‬ ‫ﻫﻨــﺮ ﻣﻌﻤــﺎﺭﯼ ﺍﻳــﺮﺍﻥ ﺑــﻪ ﴰــﺎﺭ ﻣــﯽﺭﻓــﺖ‪ ،‬ﭼﻮﻧﮑــﻪ ﲞــﺸﯽ ﺍﺯ ﻣﻴــﺮﺍﺙ ﺑﺎﻳﻨــﺪﺭﻳﺎﻥ ﺑــﻮﺩ‪ ،‬ﺭﺍ‬

‫ﲣﺮﻳ ــﺐ ﮐ ــﺮﺩﻩ ﺻ ــﺤﻦ ﻭ ﺷﺒ ــﺴﺘﺎﻧﺶ ﺭﺍ ﺑ ــﻪ ﻃﻮﻳﻠ ــﮥ ﺍﺳ ــﭗ ﻭ ﺍﺳ ــﺘﺮ ﻣﺒ ــﺪﻝ ﮐﺮﺩﻧ ــﺪ‪ .‬ﺁﻧﭽ ــﻪ‬

‫ﻣﺪﺍﺭﺱ ﻭ ﻣﻘﺎﺑﺮ ﻭ ﮔﻨﺒﺪ ﻭ ﺑﺎﺭﮔﺎﻩ ﺩﺭ ﺗﱪﻳﺰ ﺑﻮﺩ ﺭﺍ ﻣﻨﻬـﺪﻡ ﮐﺮﺩﻧـﺪ‪ .‬ﺍﺳـﺘﺨﻮﺍ‪‬ﺎﯼ ﮐـﺴﺎﻧﯽ‬

‫ﮐــﻪ ﻧــﺎﻡ ﺍﻭﻟﻴــﺎ ﺑﺮﺧــﻮﺩ ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﭼﻮﻧﮑــﻪ ﺳــﻨﯽ ﺑﻮﺩﻧــﺪ‪ ،‬ﺍﺯ ﮔﻮﺭﻫــﺎ ﺑــﺮﺁﻭﺭﺩﻩ ﭘﺮﺍﮐﻨﺪﻧــﺪ ﺗــﺎ‬

‫ﺁﺛﺎﺭﺷ ــﺎﻥ ﺍﺯﺑ ــﻴﻦ ﺑ ــﺮﻭﺩ‪ .‬ﺑ ــﺴﻴﺎﺭﯼ ﺍﺯ ﺍﺟ ــﺴﺎﺩ ﺭﺍ ﺑ ــﻪﺁﺗ ــﺶ ﮐ ــﺸﻴﺪﻧﺪ ﻭ ﺧﺎﮐ ــﺴﺘﺮﺵ ﺭﺍ ﺩﺭ‬ ‫ﮐﻮﭼــﻪﻫــﺎ ﭘﺮﺍﮐﻨﺪﻧــﺪ ﺗــﺎ ﭘﺎﻣــﺎﻝ ﺭﻫﮕــﺬﺭﺍﻥ ﮔــﺮﺩﺩ‪ ،‬ﻭ ﺑــﻪﻋﻘﻴــﺪﮤ ﺁ‪‬ــﺎ‪ ،‬ﻗــﺼﺎﺹ ﺧﻮ‪‬ــﺎﯼ‬ ‫ﺑﻨﺎﺣﻖ ﺭﻳﺨﺘﻪ ﺷﺪﮤ ﺍﻫﻞ ﺑﻴﺖ ﭘﻴﺎﻣﱪ ﺩﺭ ﮐﻮﻓﻪ ﻭ ﮐﺮﺑﻼ ﻭ ﺟﺎﻫﺎﯼ ﺩﻳﮕﺮ ﮔﺮﻓﺘﻪ ﺷﻮﺩ‪.‬‬

‫ﭘــﺲ ﺍﺯ ﺗﱪﻳ ــﺰ ﻧﻮﺑــﺖ ﺑ ــﻪ ﺩﻳﮕــﺮ ﺷ ــﻬﺮﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺭﺳ ــﻴﺪ‪ .‬ﺍ‪‬ــﺪﺍﻡ ﻣ ــﺪﺍﺭﺱ ﻭ‬

‫ﻣــﺴﺎﺟﺪ ﻭ ﮔﻨﺒــﺪﻫﺎ ﻭ ﻣﻘــﺎﺑﺮ ﺁﺑﺎﺩﻳﻬــﺎﯼ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺑــﻪﻣــﺪﺕ ﻳﮑــﺴﺎﻝ ﺑــﻪﻃــﻮﺭ ﭘــﯽﮔﻴــﺮ ﻭ‬

‫ﺧﺴﺘﮕﯽﻧﺎﭘﺬﻳﺮﯼ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ‪ .‬ﺁ‪‬ﺎ ﺑـﺎ ﺷـﻬﺮ ﺍﺭﺩﺑﻴـﻞ ﮐـﻪ ﺷـﻬﺮ ﺷـﻴﺦ ﺻـﻔﯽ ﺑـﻮﺩ ﻭ ﳘـﮥ‬ ‫ﻣﺮﺩﻣﺶ ﺳـﻨﯽ ﺑﻮﺩﻧـﺪ ﻧﻴـﺰ ﳘـﺎﻥ ﮐﺮﺩﻧـﺪ ﮐـﻪ ﺑـﺎ ﺗﱪﻳـﺰ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺩﺭ ﺍﺭﺩﺑﻴـﻞ ﻓﻘﻬـﺎ ﻭ‬

‫ﻣﺪﺭﺳﺎﻥ ﻭ ﻣﺆﺫﻧﺎﻥ ﻭ ﺍﺋﻤﮥ ﻣـﺴﺎﺟﺪ ﺭﺍ ﮔﺮﻓﺘـﻪ ﺑـﻪ ﻓﺠﻴـﻊﺗـﺮﻳﻦ ﳓـﻮﯼ ﺑـﻪ ﻗﺘـﻞ ﺭﺳـﺎﻧﺪﻧﺪ‪ ،‬ﻭ‬

‫ﺧﺎﻧــﻪﻫﺎﻳــﺸﺎﻥ ﺭﺍ ﺗــﺎﺭﺍﺝ ﮐــﺮﺩﻩ ﺯﻧــﺎﻥ ﻭ ﺩﺧﺘــﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻧــﺸﺎﻥ ﺭﺍ ﻣــﻮﺭﺩ ﲡﺎﻭﺯﻫــﺎﯼ ﺷــﻨﻴﻊ‬

‫ﺟﻨ ــﺴﯽ ﻗ ــﺮﺍﺭ ﺩﺍﺩﻧ ــﺪ‪ .‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﻣ ــﺮﺩﻡ ﺷ ــﻬﺮ ﺍﺭﺩﺑﻴ ــﻞ ﺭﺍ ﳎﺒ ــﻮﺭ ﮐ ــﺮﺩ ﮐ ــﻪ ﻫﺮﮐ ــﺪﺍﻡ‬

‫ﭘﺸﺘﻪﺋﯽ ﻫﻴﺰﻡ ﺩﺭ ﺳﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﮔﺮﺩ ﺁﻭﺭﻧﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺩﺳﺘﻪﺟﺎﺕ ﺧﻨﺠﺮ ﻭ ﴰـﺸﻴﺮ ﻭ ﺗـﱪ‬ ‫ﺑﻪﺩﺳﺖ‪ ‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭ ﺗﱪﺍﺋﻴﺎﻥ ﺩﺭ ﮐﻮﭼـﻪﻫـﺎﯼ ﺷـﻬﺮ ﺑـﻪﺭﺍﻩ ﺍﻓﺘﺎﺩﻧـﺪ‪ .‬ﺍﻫـﻞ ﻫﺮﺧﺎﻧـﻪﺋـﯽ ﮐـﻪ‬

‫ﺑﺮﺍﯼ ﳘﺼﺪﺍ ﺷﺪﻥ ﺑﺎ ﺷﻌﺎﺭﻫﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﳕﯽﺁﻣﺪﻧﺪ ﺧﺎﻧﻪﺷـﺎﻥ ﺗﻮﺳـﻂ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻩ ﻣﯽﺷﺪ‪ ،‬ﻭ ﺍﻫﻞ ﺧﺎﻧﻪ ﺩﺭ ﺁﺗﺶ ﺳﻮﺯﺍﻧﺪﻩ ﻣﯽﺷﺪﻧﺪ‪.‬‬ ‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۷۰۲ ،‬‬ ‫‪ 2‬ﺑﻨﮕﺮ ﻋﺎﱂ ﺁﺭﺍﯼ ﺻﻔﻮﯼ‪.۵۴ ،‬‬

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‫‪۹۰‬‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺧﻼﻝ ﻳﮏﺳﺎﻝ ﺗﻼﺷﻬﺎﯼ ﭘـﯽﮔﻴـ ﹺﺮ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺍﺯ ﺭﺟـﺎﻝ ﺩﻳـﻦ ﻭ ﺍﺩﺏ‬ ‫ﻭ ﻓﺮﻫﻨﮓ )ﺑﻪﺑﻴﺎﻥ‪ ‬ﺧﻮﺍﻧﺪﻣﻴﺮ‪ :‬ﺟ‪‬ﻬ‪‬ﺎﻝ ﻭ ﻣﺘﻌﺼﺒﺎﻥ( ﭘﺎﮐﺴﺎﺯﯼ ﺷﺪ‪ .‬ﻫﺮﮐﺲ ﺍﺯ ﺍﻳـﻦﮔﻮﻧـﻪ‬ ‫ﺷﺨــﺼﻴﺘﻬﺎ ﻣﻮﻓــﻖ ﻧــﺸﺪ ﮐــﻪ ﺍﺯ ﻣﻨﻄﻘــﻪ ﺑﮕﺮﻳــﺰﺩ ﺷــﮑﺎﺭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮔﺮﺩﻳــﺪ‪ ١،‬ﻭ ﺑــﺮﺍﯼ ﺯﻧــﺪﻩ‬

‫ﻣﺎﻧﺪﻥ ﻧﺎﭼﺎﺭ ﺷﺪ ﮐﻪ ﻣﺬﻫﺐ ﺧﻮﺩ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ ﺧﻮﺩﺵ ﺭﺍ ﭘﻴﺮﻭ ﻣـﺬﻫﺐ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺍﻋـﻼﻡ‬ ‫ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﺩﺷﻨﺎﻡ ﺩﻫـﺪ ﻭ ﻟﻌﻨـﺖ ﺑﻔﺮﺳـﺘﺪ ﻭ ﺯﻥ ﻭ ﻓﺮﺯﻧـﺪﺍﻧﺶ ﺭﺍ ﺍﺯ‬ ‫ﲡﺎﻭﺯ ﻣﺼﻮﻥ ﺩﺍﺭﺩ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺩﺭ ﳘﮥ ﺷﻬﺮﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺳﺘﻪﺟﺎﺕ ﺑﺰﻫﮑـﺎﺭ ﺷـﻬﺮﯼ ﺍﺯ ﻓﺮﺻـﺖ‬

‫ﺍﺳــﺘﻔﺎﺩﻩ ﮐــﺮﺩﻩ ﺑــﻪﺩﺳــﺘﻪﺟــﺎﺕ‪ ‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳ ـﯽﹺ ﺗــﱪ ﺑــﻪﺩﺳــﺖ ﭘﻴﻮﺳــﺘﻨﺪ ﺗــﺎ ﺍﺯ ﺧــﻮﺍﻥ ﻳﻐﻤــﺎﺋﯽ ﮐــﻪ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﮔﺴﺘﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻧﻌﻤﺘﻬﺎ ﺑﭽﻴﻨﻨﺪ ﻭ ﺍﻣﻮﺍﻝ ﻣﺮﺩﻡ ﻓﻠﮑﺰﺩﻩ ﺭﺍ ﺗﺎﺭﺍﺝ ﮐﻨﻨﺪ ﻭ ﺯﻧﺎﻥ ﻭ‬ ‫ﺩﺧﺘــﺮﺍﻥ ﺭﺍ ﻣــﻮﺭﺩ ﲡــﺎﻭﺯ ﻗــﺮﺍﺭ ﺩﻫﻨــﺪ‪ .‬ﺍﻳﻨــﻬﺎ ﺍﺯ ﻧﻈــﺮ ﻗﺰﻟﺒﺎﺷــﺎﻥ »ﮔﺮﻭﻫﻬــﺎﯼ ﺧﻮﺩﺟــﻮﺵ‬

‫ﻧﻮﺩﻳﻦ ﺗﱪﺍﺋﯽ« ﺑـﻪ ﴰـﺎﺭ ﻣـﯽﺭﻓﺘﻨـﺪ ﮐـﻪ ﺑـﺮﺍﯼ »ﻧـﺸﺮ ﺩﻳـﻦ ﺣـﻖ« ﺩﺭ ﺷـﻬﺮﻫﺎ ﺳـﺮ ﺑـﺮﺁﻭﺭﺩﻩ‬

‫ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺑﺎ ﺗﱪﻫﺎﻳﺸﺎﻥ ﺗﺒﻠﻴﻎ ﺩﻳﻦ ﻣﯽﮐﺮﺩﻧـﺪ‪ .‬ﮐـﺎﻓﯽ ﺑـﻮﺩ ﮐـﻪ ﺍﻳـﻦ ﺩﺳـﺘﻪﺟـﺎﺕ ﺑﺰﻫﮑـﺎﺭ‬

‫ﺷـﻬﺮﯼ ﻣﻮﺳـﻮﻡ ﺑـﻪ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽ ﺩﺭ ﺧﺎﻧـﻪﺋـﯽ ﺯﻥ ﻳــﺎ ﺩﺧﺘـﺮ ﺯﻳﺒـﺎﺋﯽ ﺭﺍ ﺳـﺮﺍﻍ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﻨﺪ‪ ،‬ﻳــﺎ‬ ‫ﮔﻤــﺎﻥ ﻭﺟــﻮﺩ ﺛﺮﻭﺗــﯽ ﺩﺭ ﺧﺎﻧــﻪﺋــﯽ ﺑﱪﻧــﺪ ﺗــﺎ ﺧﺎﻧــﮥ ﺁﻥ »ﺳــﻨﯽﹺ ﮐــﺎﻓﺮ« ﺭﺍ ﻣــﻮﺭﺩ ﲪﻠــﻪ ﻗــﺮﺍﺭ‬ ‫ﺩﻫﻨﺪ ﻭ ﺑﺎ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﺍﻫﻞ ﺁﻥ ﺧﺎﻧﻪ ﻫﺮﭼﻪ ﲞﻮﺍﻫﻨﺪ ﺑﮑﻨﻨﺪ‪.‬‬

‫ﺩﺭ ﺍﻳﻦﻣﻴﺎﻥ‪ ،‬ﭼﻮﻧﮑﻪ ﺩﺭ ﻗﺒﺎﻳﻞ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺑﺎﻧﮓ ﺩﺭﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﮐﻪ »ﺷﻴﺦ‬

‫ﺍﻭﻏﻠﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺧﺮﻭﺝ ﮐﺮﺩﻩ« ﻭ ﺩﺭ ﺍﻳﺮﺍﻥ ﭼﭙﺎﻭﻝ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﺩﺳـﺘﻪ ﺩﺳـﺘﻪ ﺗﺮﮐـﺎﻥ‬ ‫ﺑــﻪﺳــﻮﯼ ﺍﻳــﺮﺍﻥ ﺭﻭﺍﻥ ﻣــﯽﺷــﺪﻧﺪ ﺗــﺎ ﺑــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑﭙﻴﻮﻧﺪﻧــﺪ ﻭ ﺍﺯ ﺧــﻮﺍﻥ ﺗــﺎﺭﺍﺟﯽ ﮐــﻪ ﺷــﺎﻩ‬

‫ﺍﲰﺎﻋﻴــﻞ ﮔــﺴﺘﺮﺩﻩ ﺑــﻮﺩ ‪‬ــﺮﮤ ﺧــﻮﻳﺶ ﺭﺍ ﺑﺮﮔﻴﺮﻧــﺪ‪ .‬ﻳــﮏ ﺑﺎﺯﺭﮔــﺎﻧﯽ ﻭﻧﻴــﺰﯼ ﮐــﻪ ﺩﺭ ﺍﻳــﻦ‬ ‫ﻣﺎﻫﻬﺎ ﺑﺮﺍﯼ ﺧﺮﻳﺪﻥ ﺍﻣﻮﺍﻝ ﺗﺎﺭﺍﺟﯽ ﺩﺭ ﺗﱪﻳﺰ ﺑﻮﺩﻩ ﺍﺳﺖ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬ ‫ﺩﺭ ﻃﯽ ﺍﻗﺎﻣﺖ ﺧﻮﺩ ﺩﺭ ﺗﱪﻳﺰ ﻣﯽﺩﻳﺪﻡ ﮐـﻪ ﺩﺍﺋـﻢ ﺍﺯ ﺍﮐﻨـﺎﻑ ﻭ ﺍﻃـﺮﺍﻑ ﺩﺳـﺘﻪ ﺩﺳـﺘﻪ‬ ‫ﺳﭙﺎﻫﯽ ﺑﻪﺯﻳﺮ ﺩﺭﻓﺶ ﺍﻭ ﻣﯽﺭﻭﻧﺪ ﺑﻪﺧﺼﻮﺹ ﺍﺯ ﺍﻧـﺎﺗﻮﻟﯽ ﻭ ﻋﺜﻤـﺎﻧﯽ ﻭ ﻗـﺮﻩﻣـﺎﻥ‪ .‬ﻭ‬

‫‪ 1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ ﺍﺯ ﺍﻳﻨﮑﻪ ﭼﻨﻴﻦ ﺷﺨﺼﻴﺘﻬﺎﺋﯽ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﮔﺮﻳﺨﺘﻨﺪ ﻭ »ﺭﻭﯼ ﺑﻪ‬ ‫ﺍﻃﺮﺍﻑ ﺁﻓﺎﻕ ‪‬ﺎﺩﻧﺪ« ﺍﺑﺮﺍﺯ ﺷﺎﺩﻣﺎﻧﯽ ﻣﯽﮐﻨﺪ ]ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ‪.[۴۶۸ ،‬‬

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‫‪۹۱‬‬ ‫ﺐ ﻫﺮﻳﮏ ﺍﺭﺯﺍﻧﯽ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﲰﺎﻋﻴﻞ ﻧﻴﺰ ﺑﻪﺍﻳﺸﺎﻥ ﻋﻄﺎﻳﺎﺋﯽ ﺩﺭﺧﻮ ﹺﺭ ﻣﻘﺎﻡ ﻭ ﻣﻨﺼ ﹺ‬

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‫ﻫﺮﭼﻪ ﺑـﺮ ﴰـﺎﺭ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ‬ﻧﻮﺭﺳـﻴﺪﻩ ﺍﺯ ﺍﻧـﺎﺗﻮﻟﯽ ﺍﻓـﺰﺩﻩ ﻣـﯽﮔـﺸﺖ ﺑـﺮ ﺳـﺘﻢ ﺑـﻪﻣـﺮﺩﻡﹺ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﻓﺰﻭﺩﻩ ﻣﯽﮔﺮﺩﻳﺪ‪ .‬ﻫﺮ ﮔﺮﻭﻫﯽ ﮐﻪ ﺍﺯ ﺭﺍﻩ ﻣﯽﺭﺳﻴﺪ ﺩﺭ ﺗـﻼﺵ ﺑـﻮﺩ ﮐـﻪ ﻫﺮﭼـﻪ‬ ‫ﺯﻭﺩﺗ ــﺮ ﺑ ــﻪ ﮐ ــﺎﺭﻭﺍﻥ‪ ‬ﺛﺮﻭﲤﻨﺪﺷ ــﺪﮔﺎﻥ‪ ‬ﭘ ــﻴﺶ ﺍﺯ ﺧ ــﻮﺩﺵ ﺑﺮﺳ ــﺪ‪ .‬ﮐ ــﺎﺭﯼ ﮐ ــﻪ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ‬

‫ﺧـﻼﻝ ﻳـﮏﺳــﺎﻝ ﺑـﺮ ﺳــﺮ ﻣـﺮﺩﻡ ﺷــﻬﺮﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺁﻭﺭﺩﻧــﺪ ﺭﺍ ﳕـﯽﺷــﻮﺩ ﺑـﺎ ﺟﻨﺎﻳﺘــﻬﺎﯼ‬

‫ﭼﻨﮕﻴﺰﺧﺎﻥ ﻣﻘﺎﻳﺴﻪ ﮐﺮﺩ‪ .‬ﭼﻨﮕﻴﺰﺧﺎﻥ ﻭﻳـﺮﺍﻥ ﻣـﯽﮐـﺮﺩ‪ ،‬ﮐـﺸﺘﺎﺭ ﻣـﯽﮐـﺮﺩ‪ ،‬ﻭﻟـﯽ ﺑـﺎ ﺩﻳـﻦ ﻭ‬ ‫ﻓﺮﻫﻨ ــﮓ ﻭ ﻧ ــﺎﻣﻮﺱ ﻣ ــﺮﺩﻡ ﮐ ــﺎﺭﯼ ﻧﺪﺍﺷ ــﺖ؛ ﺣﺘ ــﯽ ﺗﻌ ــﺪﯼ ﺑ ــﻪﺯﻧ ــﺎﻥ ﻭ ﺩﺧﺘ ــﺮﺍﻥ ﻭ ﲡ ــﺎﻭﺯ‬

‫ﺟﻨﺴﯽ ﺩﺭ »ﻳﺎﺳﺎ«ﯼ ﭼﻨﮕﻴﺰﯼ ﺑﺮﺍﯼ ﻣﻐﻮﻻﻥ ﳎـﺎﺯﺍﺕ‪ ‬ﺍﻋـﺪﺍﻡ ﺩﺍﺷـﺖ‪ .‬ﻟـﺬﺍ ﻣﻐـﻮﻻﻥ ﺍﮔـﺮ‬ ‫ﻣﺮﺩﺍﻥ ﺭﺍ ﻣﯽﮐﺸﺘﻨﺪ ﺑﻪ ﻫﻴﭻ ﺯﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺗﻌﺪﯼ ﻧﮑﺮﺩﻧﺪ ﻭ ﻫﻴﭻ ﺯﻥ ﻭ ﺩﺧﺘﺮ ﺍﻳﺮﺍﻧﯽ ﻣـﻮﺭﺩ‬

‫ﲡــﺎﻭﺯ ﺟﻨــﺴﯽ ﻣﻐــﻮﻻﻥ ﻗــﺮﺍﺭ ﳕــﯽﮔﺮﻓــﺖ‪ .‬ﻣﻐــﻮﻻﻥ ﺷــﮑﻢ ﻫــﻴﭻ ﺯﻧــﯽ ﺭﺍ ﻧﺪﺭﻳﺪﻧــﺪ ﻭ ﻫــﻴﭻ‬ ‫ﺟﻨﻴﻨﯽ ﺭﺍ ﺍﺯ ﺷﮑﻢ ﻣﺎﺩﺭﯼ ﺑﻴﺮﻥ ﻧﮑﺸﻴﺪﻩ ﻧﮑـﺸﺘﻨﺪ‪ .‬ﻭﻟـﯽ ﺍﻳـﻦ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ،‬ﮔﺮﭼـﻪ ﺍﺯ ﻧـﮋﺍﺩ‬ ‫ﳘﺎﻥ ﻣﻐﻮﻻﻥ ﺑﻮﺩﻧﺪ‪ ،‬ﻃﺒﻖ ﻓﺮﻣﺎﻧﯽ ﮐﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪﺁ‪‬ـﺎ ﺩﺍﺩﻩ ﺑـﻮﺩ‪ ،‬ﺑـﻪﻫـﻴﭻ ﭼﻴـﺰﯼ‬

‫ﺭﺣﻢ ﳕﯽﮐﺮﺩﻧﺪ‪ .‬ﺗﱪﻳﺰ ﻭ ﺍﺭﺩﺑﻴﻞ ﻭ ﺯﳒـﺎﻥ ﻭ ﺩﻳﮕـﺮ ﺷـﻬﺮﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﭼﻨﺎﻧﮑـﻪ ﺍﺯ‬ ‫ﻳﺎﺩﺩﺍﺷــﺘﻬﺎﯼ ﻭﻧﻴﺰﻳــﺎﻥ ﻭ ﻧﻮﺷــﺘﮥ ﻭﻗــﺎﻳﻊﻧﮕــﺎﺭﺍﻥ ﺩﺭﺑــﺎﺭ ﺻــﻔﻮﯼ ﺑﺮﻣــﯽﺁﻳــﺪ ﺩﺭ ﺳــﺎﻝ ﺍﻭﻝ‬

‫ﺣﺎﮐﻤﻴﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺷﻬﺮﻫﺎﯼ ﻣﺮﮒ ﻭ ﺧﺎﮐﺴﺘﺮ ﻭ ﻓﻘﺮ ﻭ ﻓﺤﺸﺎﺀ ﺗﺒﺪﻳﻞ ﺷﺪﻧﺪ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﻪ ﺍﺯ ﺑﻴﺮﻭﻥ‪ ‬ﻣﺮﺯﻫﺎﯼ ﺍﻳـﺮﺍﻥ ﻭﺍﺭﺩ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ ﻭ ﻫـﻴﭻ ﺗﻌﻠـﻖ‬

‫ﺧﺎﻃﺮﯼ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﯽ ﻧﺪﺍﺷـﺘﻨﺪ‪ ،‬ﺑـﻪ ﻫـﻴﭻ ﺍﺻـﻮﻝ ﺍﺧﻼﻗـﯽ ﻭ ﺍﻧـﺴﺎﻧﯽ ﺟـﺰ ﺑـﻪ ﺍﺻـﻮﻝ‬ ‫ﻏﺎﺭﺗﮕﺮﯼﹺ ﺗﺮﮐﺎﻧﻪ )ﺗﺮﮐﺘﺎﺯﯼ( ﻭ ﮐﺸﺘﺎﺭ ﻭ ﲡﺎﻭﺯ ﭘﺎﺑﻨـﺪ ﻧﺒﻮﺩﻧـﺪ‪ .‬ﺩﺭ ﲡﺎﻭﺯﻫـﺎﯼ ﻧﺎﻣﻮﺳـﯽ‬ ‫ﮐﻪ ﺑﻪﺩﺳﺖ ﺁ‪‬ﺎ ﺍﳒﺎﻡ ﻣﯽﺷﺪ‪ ،‬ﺑﻴﺸﺘﺮ ﺍﻓﺮﺍﺩﯼ ﮐﻪ ﻣﻮﺭﺩ ﻫﺪﻑ ﺁ‪‬ﺎ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻨﺪ ﭘﺴﺮﺍﻥ‬ ‫ﺟﻮﺍﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﻟﻮﺍﻁ ﻳﮏ ﺭﺳﻢ ﭘﺴﻨﺪﻳﺪﻩ ﻧﺰﺩ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻮﺩ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﻧﻴﺰ ﭼﻨﺎﻧﮑﻪ ﻣﺪﺍﺣﺎﻧﺶ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺍﺯ ﻟﻮﺍﻁﮔﺮﺍﻥ ﭼﻴـﺮﻩﺩﺳـﺖ ﺑـﻮﺩ ﮐـﻪ ﭼﻨـﺎﻥ ﻧﻴﺮﻭﺋـﯽ‬

‫ﺍﺯ ﺟﺎﻧﺐ ﺧﺪﺍﻳﺶ ﺑﻪ ﺍﻭ ﻋﻄﺎ ﺷﺪﻩ ﺑـﻮﺩ ﮐـﻪ ﺩﺭ ﻳـﮏ ﺭﻭﺯ ﻗـﺎﺩﺭ ﺑـﻮﺩ ﺑﻴـﺴﺖ ﭘـﺴﺮ ﺟـﻮﺍﻥ ﺭﺍ‬ ‫ﺑﮕﺎﻳ ــﺪ ﻭ ﺑ ــﺎﺯﻫﻢ ﺍﺷ ــﺘﻬﺎﻳﺶ ﻓ ــﺮﻭﮐﺶ ﻧﮑﻨ ــﺪ‪ .‬ﻳﮑ ــﯽ ﺍﺯ ﮐ ــﺴﺎﻧﯽ ﮐ ــﻪ ﺑﺎﺯﺭﮔﺎﻧ ــﺎﻥ ﻭﻧﻴ ــﺰﯼ‬

‫‪ 1‬ﺳﻔﺮﻧﺎﻣﮥ ﻭﻧﻴﺰﻳﺎﻥ‪.۴۱۳ ،‬‬

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‫‪۹۲‬‬ ‫ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩﺍﻧﺪ ﺩﺭﺑﺎﺭﮤ ﭼﻴﺮﻩﺩﺳﺘﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﻋﻤﻞ ﻟﻮﺍﻁ‪ ،‬ﺩﺭﺑﺎﺭﮤ ﺑﻪ ﻳﮏ ﻣﻮﺭﺩ‬ ‫ﮐﻪ ﺧﻮﺩﺵ ﺷﺎﻫﺪ ﺑﻮﺩﻩ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪:‬‬ ‫ﺍﻭ ﺩﺳــﺘﻮﺭ ﺩﺍﺩ ﺗــﺎ ﺩﻭﺍﺯﺩﻩ ﺗــﻦ ﺍﺯ ﺯﻳﺒــﺎﺗﺮﻳﻦ ﺟﻮﺍﻧــﺎﻥ ﺷــﻬﺮ ﺭﺍ ﺑــﻪﮐــﺎﺥ ﻫــﺸﺖ ‪‬ــﺸﺖ‬ ‫ﺑﺮﺩﻧﺪ‪ .‬ﺍﻭ ﺑﺎ ﺁ‪‬ﺎ ﻋﻤﻞ ﺷـﻨﻴﻊ ﻟـﻮﺍﻁ ﺍﳒـﺎﻡ ﺩﺍﺩ‪ ،‬ﺳـﭙﺲ ﺁﻧـﺎﻥ ﺭﺍ ﺑـﻪ ﳘـﻴﻦ ﻧﻴـﺖ ﺑـﻪ‬ ‫‪١‬‬ ‫ﺍﻣﺮﺍﯼ ﺳﭙﺎﻩ ﺧﻮﺩ ﺳﭙﺮﺩ‪.‬‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥﹾ ﺯﻧــﺎﻥ ﻭ ﺩﺧﺘــﺮﺍﻥ ﺭﺍ ﺍﺯ ﺧﺎﻧــﻪﻫــﺎ ﺑﻴــﺮﻭﻥ ﮐــﺸﻴﺪﻩ ﳎﺒــﻮﺭ ﺑــﻪﺧﻮﺩﻓﺮﻭﺷــﯽ‬ ‫ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﺣﺘﯽ ﭘﺴﺮﺍﻥ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﭼﻨﻴﻦ ﮐﺎﺭﯼ ﻭﺍﻣﯽﺩﺍﺷﺘﻨﺪ‪ .‬ﺁ‪‬ﺎ ﺯﻧـﺎﻥ ﻭ ﺩﺧﺘـﺮﺍﻥ‬

‫ﻭ ﭘﺴﺮﺍﻥ ﺭﺍ ﺩﺭ ﺍﻣـﺎﮐﻦ ﳐـﺼﻮﺻﯽ ﻧﮕـﺎﻩ ﺩﺍﺷـﺘﻪ ﺑﻮﺩﻧـﺪ ﻭ ﺑـﺮ ﺁﻧـﺎﻥ ﻣﻘـﺮﺭ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﮐـﻪ‬

‫ﺭﻭﺯﺍﻧﻪ ﻣﺒﻠﻎ ﻣﻌﻴﻨﯽ ﺩﺭﺁﻣﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ؛‪ ٢‬ﻭ ﺍﮔﺮ ﺩﺭﺁﻣﺪﺷﺎﻥ ﺑﻪﺣﺪ ﻣﻘﺮﺭ ﳕﯽﺭﺳﻴﺪ ﺁ‪‬ﺎ‬

‫ﺭﺍ ﺯﻳﺮ ﺷﺪﻳﺪﺗﺮﻳﻦ ﺷﮑﻨﺠﻪﻫﺎ ﻗﺮﺍﺭ ﻣﯽﺩﺍﺩﻧﺪ ﺗﺎ ﺑﻪ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺑﻪﺁ‪‬ﺎ ﺩﺳﺘﻮﺭ ﺷﺪﻩ ﺑﻮﺩ‬ ‫ﻋﻤﻞ ﮐﻨﻨﺪ‪ .‬ﺧﺮﻳﺪﺍﺭﺍﻥ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺧﻮﺩ‪ ‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭ ﺗﱪﺍﺋﻴﺎﻥ ﺑﻮﺩﻧﺪ‪ ،‬ﮐﻪ ﻣﻌﻠـﻮﻡ ﻧﺒـﻮﺩ ﭼـﻪ‬

‫‪‬ــﺎﺋﯽ ﺑــﻪﺁ‪‬ــﺎ ﺑﭙﺮﺩﺍﺯﻧــﺪ‪ .‬ﻭﻟــﯽ ﻫــﺪﻑ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺍﺯ ﺍﻳــﻦ ﺩﺳــﺘﻮﺭ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﻣــﺮﺩﻡ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺗﺎ ﺳﺮﺣﺪ‪ ‬ﻏﻴ ﹺﺮ ﻗﺎﺑﻞ ﲢﻤﻠﯽ ﲢﻘﻴﺮ ﮐﻨﺪ ﺗﺎ ﳎﺒﻮﺭ ﺷﻮﻧﺪ ﮐﻪ ﺩﻳﻦ ﺧﻮﺩﺷﺎﻥ‬ ‫ﺭﻫ ــﺎ ﮐ ــﺮﺩﻩ ﭘﻴ ــﺮﻭ »ﻣ ــﺬﻫﺐﹺ ﺣ ــﻖ« ﺷ ــﻮﻧﺪ‪ .‬ﺍﮔ ــﺮ ﭘ ــﺴﺮ ﻳ ــﺎ ﺩﺧﺘ ــﺮﯼ ﺣﺎﺿ ــﺮ ﺑ ــﻪﺧﻮﺩﻓﺮﻭﺷ ــﯽ‬

‫ﳕﯽﺷﺪ ﺍﻭ ﺭﺍ ﺑﺮ ﺩﻳﻮﺍﺭ ﻳﺎ ﮐﻨﺪﮤ ﺩﺭﺧﺘـﯽ ﻣـﻴﺦﮐـﻮﺏ ﻣـﯽﮐﺮﺩﻧـﺪ ﻭ ﺯﻧـﺪﻩ ﺯﻧـﺪﻩ ﭘﻮﺳـﺘﺶ ﺭﺍ‬ ‫ﻣﯽﮐﻨﺪﻧﺪ‪ ،‬ﻳﺎ ﺳﺮﺵ ﺭﺍ ﺩﺭ ﺩﻳﮓ ﺟﻮﺷﺎﺏ ﻣﯽﮔﺮﻓﺘﻨﺪ ﻭ ﺁﻫﺴﺘﻪ ﺁﻫﺴﺘﻪ ﻣﯽﮐـﺸﺘﻨﺪ‪ .‬ﺍﻳـﻦ‬

‫ﺷﮑﻨﺠﻪﻫﺎﯼ ﻭﺣﺸﺘﻨﺎﮎ ﮐﻪ ﺩﺭﺑﺮﺍﺑﺮ ﺩﻳـﺪﮔﺎﻥ ﺩﻳﮕـﺮﺍﻥ ﺍﳒـﺎﻡ ﮔﺮﻓـﺖ ﺳـﺒﺐ ﻣـﯽﺷـﺪ ﮐـﻪ‬ ‫ﺩﻳﮕﺮﺍﻥ ﻓﮑﺮ ﺳﺮﭘﻴﭽﯽ ﺍﺯ ﻓﺮﻣﺎﻥ‪» ‬ﻭﻟﯽﹺ ﺍﻣ ﹺﺮ ﻣﺴﻠﻤﻴﻦﹺ ﺟﻬـﺎﻥ« ﺭﺍ ﺑـﻪ ﺫﻫﻨـﺸﺎﻥ ﺭﺍﻩ ﻧﺪﻫﻨـﺪ‪.‬‬

‫ﻫﺮﮐ ــﻪ ﺧﻮﺍﻫ ــﺎﻥ ﺯﻧ ــﺪﻩ ﻣﺎﻧ ــﺪﻥ ﺑ ــﻮﺩ ﺗ ــﻦ ﺑ ــﻪ ﻫ ــﺮ ﺧﻔﺘ ــﯽ ﺩﺍﺩ ﻭﻟ ــﯽ ﺗﺒ ــﺪﻳﻞ ﺑ ــﻪ ﻣﻮﺟ ــﻮﺩﯼ‬ ‫ﻫﺮﺍﺱﺯﺩﻩ ﻭ ﺑﻴﻤﺎﺭ ﺷﺪ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻣﻴﮕــﺴﺎﺭﯼ ﺭﺍ ﻣــﺴﺘﺤﺐ )ﭘــﺴﻨﺪﻳﺪﻩ( ﻣــﯽﺩﺍﻧــﺴﺘﻨﺪ ﻭﮐﻮﺷــﻴﺪﻧﺪ ﮐــﻪ ﺍﻳــﻦ‬

‫ﺭﺳﻢ ﺭﺍ ﺩﺭ ﺷﻬﺮﻫﺎ ﻭ ﺭﻭﺳﺘﺎﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻭﺍﺝ ﺩﻫﻨـﺪ‪ .‬ﺁ‪‬ـﺎ ﺑﺮﺳـﺮ ﻫـﺮ ﺑﺮﺯﻧـﯽ ﺩﮐـﻪﺋـﯽ‬ ‫‪ 1‬ﺳﻔﺮﻧﺎﻣﮥ ﻭﻧﻴﺰﻳﺎﻥ‪.۴۲۹ ،‬‬ ‫‪ 2‬ﳘﺎﻥ‪.۳۸۶ ،‬‬

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‫‪۹۳‬‬ ‫ﺩﺍﺋﺮ ﮐﺮﺩﻧﺪ ﻭ ﲬﻬﺎﯼ ﺑﺎﺩﻩ ﺑﺮﭘﺎ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺭﻫﮕـﺬﺭﺍﻥ ﺭﺍ ﳎﺒـﻮﺭ ﻣـﯽﮐﺮﺩﻧـﺪ ﮐـﻪ ﺑـﺎﺩﻩ ﺭﺍ‬ ‫ﺍﺯ ﺍﻳــﻦ ﻣﺮﺍﮐــﺰ ﲞ‪‬ﺮﻧــﺪ ﻭ ﳘﺎﳒــﺎ ﺑﻨﻮﺷــﻨﺪ‪ .‬ﻫــﺮﮐﺲ ﺣﺎﺿــﺮ ﺑــﻪ ﺍﺟــﺮﺍﯼ ﺩﺳــﺘﻮﺭ ﳕــﯽﺷــﺪ‪،‬‬ ‫ﺑﻪﻋﻨﻮﺍﻥ »ﺳـﻨﯽ ﮐـﺎﻓﺮ ﻭ ﺿـﺪﺩﻳﻦ« ﻭ »ﳐـﺎﻟﻒ ﻓﺮﻣـﺎﻥ ﻭﻟـﯽ ﺍﻣـﺮ« ﳎـﺎﺯﺍﺕ ﻣـﯽﺷـﺪ‪ .‬ﺍﻳـﻦ‬

‫ﻳﮑﯽ ﺍﺯ ﺷﻴﻮﻩﻫﺎﯼ ﺗﻔﺘﻴﺶ ﻋﻘﺎﻳﺪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﻭﺳـﻴﻠﮥ ﺁﻥ ﻣﻌﻠﻮﻣـﺸﺎﻥ ﻣـﯽﺷـﺪ ﮐـﻪ‬

‫ﭼــﻪ ﮐــﺴﯽ ﻫﻨــﻮﺯ ﺑــﺮ ﺩﻳــﻦ ﺳــﺎﺑﻖ ﻣﺎﻧــﺪﻩ ﻭ ﺩﺭ ﺍﻃﺎﻋــﺖ ﮐﺎﻣــﻞ »ﻭﻟــﯽ ﻣﻄﻠــﻖ« ﻧﻴــﺴﺖ‪ ،‬ﻭ ﭼــﻪ‬

‫ﮐﺴﯽ ﺑﻪ ﺩﻳﻦ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻃﺒﻴﻌﯽ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﮐـﺴﯽ ﺣﺎﺿـﺮ ﳕـﯽﺷـﺪ ﮐـﻪ ﺍﺯ‬

‫ﺤﺮ‪‬ﻣــﺎﺕ ﺷــﺮﻋﯽ ﺭﺍ‬ ‫ﺁ‪‬ــﺎ ﺑــﺎﺩﻩ ﲞــﺮﺩ ﻭ ﺑﻴﺎﺷــﺎﻣﺪ ﺩﺭﺟــﺎ ﮐــﺸﺘﻪ ﻣــﯽﮔﺮﺩﻳــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﻪ ﻣ‪ ‬‬

‫ﻣﺒﺎﺡ ﻣﯽﺩﺍﻧﺴﺘﻨﺪ )ﻭ ﺍﻳﻦﺭﺍ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﻭ ﺳﭙﺲ ﺷﻴﺦ ﺟﻨﻴﺪ ﻭ ﺍﻳﻨﮏ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﺑﺮﺍﻳـﺸﺎﻥ ﻣﺒــﺎﺡ ﮐـﺮﺩﻩ ﺑــﻮﺩ(‪ ،‬ﮔﻤـﺎﻥ ﻣــﯽﮐﺮﺩﻧـﺪ ﮐــﻪ ﺑـﺎﺩﻩ ﺭﺍ ﺳــﻨﻴﺎﻥ ﲢـﺮﻳﻢ ﮐــﺮﺩﻩﺍﻧـﺪ ﺗــﺎ ﺑــﺎ‬

‫ﺷﻴﻌﻴﺎﻥ ﳐﺎﻟﻔﺖ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑﺎﺷﻨﺪ‪ .‬ﺑﻪ ﳘﻴﻦ ﺳﺒﺐ ﻣﺮﺩﻡ ﺭﺍ ﻭﺍﺩﺍﺭ ﻣﯽﮐﺮﺩﻧﺪ ﮐﻪ ﺩﺳﺖ‬

‫ﺍﺯ ﳐﺎﻟﻔﺖ ﺑﺮﺩﺍﺭﻧﺪ ﻭ ﺑﺎﺩﻩ ﺭﺍ ﻣﺒﺎﺡ ﴰﺮﺩﻩ ﺑﻨﻮﺷـﻨﺪ ﺗـﺎ ﻣـﺸﺎ‪‬ﺖ ﻣﻴـﺎﻥ ﺁ‪‬ـﺎ ﻭﮐـﺴﺎﻧﯽ ﮐـﻪ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺁ‪‬ﺎ »ﺳﻨﻴﺎﻥ‪ ‬ﺑﯽﺩﻳﻦ« ﻟﻘﺐ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ‪.‬‬

‫ﺷــﺨﺺ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‪ ،‬ﻋــﻼﻭﻩ ﺑــﺮ ﺁﻧﮑــﻪ ﻟــﻮﺍﻃﮕﺮ ﻗﻬــﺎﺭﯼ ﺑــﻮﺩ‪ ،‬ﺍﺯ ﳘــﺎﻥ ﺳــﻨﻴﻦ‬ ‫ﻧﻮﺟﻮﺍﻧﻴﺶ ﺍﺯ ﻣﻴﮕـﺴﺎﺭﺍﻥ ﻗﻬـﺎﺭ ﻧﻴـﺰ ﺑـﻪ ﴰـﺎﺭ ﻣـﯽﺭﻓـﺖ‪ .‬ﻏﻴـﺎﺙ ﺍﻟـﺪﻳﻦ ﺧﻮﺍﻧـﺪﻣﻴﺮ ﮐـﻪ ﺍﺯ‬

‫ﻣﺪﺍﺣﺎﻥ ﺍﺳـﺘﻮﺍﺭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﺳـﺖ‪ ،‬ﺑﺰﻣﻬـﺎﯼ ﻋﻴﺎﺷـﯽ ﻭ ﻣﻴﮕـﺴﺎﺭﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ‬ ‫ﭼﻨﻴﻦ ﺳﺘﻮﺩﻩ ﺍﺳﺖ‪:‬‬ ‫ﻦ ﺁﻓﺘـﺎﺏ ﺩﺭ‬ ‫ﻖ ﻋﻘﻴـﻖﻭﺵ )ﺟﺎﻣﻬـﺎﯼﺷـﻔﺎﻑ ﺳـﺮﺥﮔـﻮﻥ( ﭼـﻮﻥﺟـﺎﻡ ﺯﺭﻳـ ﹺ‬ ‫ﺡ ﺭﻗﻴـ ﹺ‬ ‫ﺍﻗﺪﺍ ﹺ‬ ‫ﻦ‬ ‫ﻖ ﺑﯽﻏﺶ ﺑﻪﺳـﺎﻥ ﺳـﺎﻏ ﹺﺮ ﺳـﻴﻤﻴ ﹺ‬ ‫ﺏ ﺭﻗﻴ ﹺ‬ ‫ﺑﺰ ﹺﻡ ﻓﻠﮏﺁﻏﺎ ‪‬ﺯ ﮔﺮﺩﺵﮐﺮﺩﻩ ﺟﺎﻣﻬﺎﯼ ﺷﺮﺍ ﹺ‬ ‫ﻫــﻼﻝ ﺩﺭ ﺩﺳــﺖ ﺳــﺎﻗﻴﺎﻥ ﺳــﻴﻢﺍﻧ ــﺪﺍﻡ )ﺩﺧﺘــﺮﺍﻥ ﻭ ﭘــﺴﺮﺍﻥ ﺍﺳــﻴﺮ ﺷــﺪﮤ ﺍﻳﺮﺍﻧ ــﯽ( ﺩﺭ‬ ‫‪١‬‬ ‫ﮔﺮﺩﺵ ﺑﻮﺩ‪.‬‬ ‫ﻋﻤــﻮﻡ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ،‬ﭼﻨﺎﻧﮑــﻪ ﮔﻔﺘــﻪ ﺷــﺪ‪ ،‬ﻋﻨﺎﺻــﺮ ﺳــﺮﮔﺮﺩﺍﻥ ﻃﻮﺍﻳــﻒ ﺗــﺮﮎ ﻭ ﺗﺎﺗــﺎﺭ‬ ‫ﺍﻧﺎﺗﻮﻟﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﺑﺘﺪﺍ ﺑﻪ ﺷﻴﺦ ﺑﺪﺭﺍﻟﺪﻳﻦ ﻭ ﺳﭙﺲ ﺑﻪ ﺷﻴﺦ ﺟﻨﻴﺪ ﭘﻴﻮﺳـﺘﻨﺪ ﻭ ﺳـﺮﺍﳒﺎﻡ‬ ‫ﺑﻪ ﺍﻣﻴﺪ ﻏﺎﺭﺗﮕﺮﯼ ﭘﻴﺮﺍﻣﻮﻥ‪ ‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮔـﺮﺩ ﺁﻣﺪﻧـﺪ‪ .‬ﺁ‪‬ـﺎ ﻫـﻴﭻﮔـﺎﻩ ﺩﺭ ﺍﻳـﺮﺍﻥ ﻧﺰﻳـﺴﺘﻪ‬

‫‪ 1‬ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ‪.۵۰۵ / ۳ ،‬‬

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‫‪۹۴‬‬ ‫ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺑــﺎ ﻓﺮﻫﻨــﮓ ﻭ ﺩﻳــﻦ ﻭ ﲤــﺪﻥ ﺍﻳﺮﺍﻧــﯽ ﻫــﻴﭻﮔﻮﻧــﻪ ﺁﺷــﻨﺎﻳﯽ ﻧﺪﺍﺷــﺘﻨﺪ‪ .‬ﺩﺭ ﻋــﺮﻑ‬ ‫ﺁ‪‬ﺎ‪ ،‬ﮐﻪ ﺍﺯ ﺳﻨﻦ ﻗﺒﻴﻠـﻪﻳـﯽﺷـﺎﻥ ﺁﻣـﺪﻩ ﺑـﻮﺩ‪ ،‬ﻫـﺮﮐﺲ ﺍﺯ ﺁ‪‬ـﺎ ﻧﺒـﻮﺩ ﺑﻴﮕﺎﻧـﻪ ﻭ ﺩﴰـﻦ ﺗﻠﻘـﯽ‬ ‫ﻣﯽﺷﺪ‪ .‬ﺁ‪‬ﺎ ﺑﺎ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ ﺑﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪﺩﻳﺪﮤ ﺩﴰﻦﹺ ﺩﺭﺧﻮ ﹺﺭ ﻧﺎﺑﻮﺩﯼ ﻣـﯽﻧﮕﺮﻳـﺴﺘﻨﺪ‪.‬‬

‫ﺁ‪‬ﺎ ﺑﻨﺎﺑﺮ ﺑﻴﻨﺶﹺ ﻗﺒﻴﻠـﻪﻳـﯽﺷـﺎﻥ ﻣـﺮﺩﻡﹺ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺑـﻪ »ﺧـﻮﺩﯼ« ﻭ »ﻏﻴ ﹺﺮﺧـﻮﺩﯼ« ﺗﻘـﺴﻴﻢ‬ ‫ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﻫــﺮﮐﺲ ﺷــﻴﻌﮥ ﺻــﻔﻮﯼ ﻣــﯽﺷــﺪ ﺭﺍ ﺧــﻮﺩﯼ ﻭ ﻫــﺮﮐﺲ ﺳــﻨﯽ ﻣــﯽﻣﺎﻧــﺪ ﺭﺍ‬

‫ﻏﻴﺮﺧــﻮﺩﯼ ﻣــﯽﴰﺮﺩﻧــﺪ؛ ﻭ ﻣﻌﺘﻘــﺪ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﻫﺮﮐــﻪ ﻏﻴ ـ ﹺﺮ ﺧــﻮﺩﯼ ﺍﺳــﺖ ﺩﴰــﻦ ﺍﺳــﺖ ﻭ‬ ‫ﺩﴰﻦ ﺭﺍ ﺑﺎﻳﺪ ﮐﺸﺖ ﻭ ﺍﻣﻮﺍﻟﺶ ﺭﺍ ﺗﺼﺎﺣﺐ ﮐـﺮﺩ‪ .‬ﺁ‪‬ـﺎ ﻭﻗﺘـﯽ ﺑـﺮ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﻭ ﺧﻴـﺮﺍﺕ‬

‫ﺁﻥ ﺩﺳﺖ ﻳﺎﻓﺘﻨﺪ ﺑﺎ ﺑﯽﺭﲪـﯽ ﻭ ﻗـﺴﺎﻭﺗﯽ ﮐـﻪ ﺑـﻪ ﻫـﻴﭻﻭﺟـﻪ ﺑـﻪ ﻭﺻـﻒ ﻧﺘـﻮﺍﻥ ﺁﻭﺭﺩ ﺩﺳـﺖ‬ ‫ﺗﻌــﺪﯼ ﻭ ﺳــﺘﻤﮕﺮﯼ ﮔــﺸﻮﺩﻧﺪ ﻭ ﺑــﻪ ﻭﻳــﺮﺍﻥ ﮐــﺮﺩﻥ ﺷــﻬﺮﻫﺎ ﻭ ﺍ‪‬ــﺪﺍﻡ ﻋﻨﺎﺻــﺮ ﻣــﺎﺩﯼ ﲤــﺪﻥ‬

‫ﺍﻳﺮﺍﻧﯽ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﻫﻴﭻ ﺗﺮﲪﯽ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭﺍﻳﺮﺍﻧﯽ ﺍﺣﺴﺎﺱ ﮐﻨﻨﺪ‪.‬‬

‫ﺫﮐﺮ ﺟﻨﺎﻳﺘﻬﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ،‬ﮐﻪ ﻣﺪﺍﺣﺎﻧﺸﺎﻥ ﺩﺭﺑﺎﺭﮤ ﲞﺸﻬﺎﺋﯽ ﺍﺯ ﺁﻥ ﺑـﺎ ﺁﺏ ﻭ ﺗـﺎﺏ‪‬‬

‫ﻗﻠ ــﻢﻓﺮﺳ ــﺎﻳﯽ ﮐ ــﺮﺩﻩ ﻭ ﺳ ــﺘﻮﺩﻩﺍﻧ ــﺪ‪ ،‬ﺑ ــﺎ ﺑﻴ ــﺎﻥ ﻭ ﻗﻠ ــﻢ ﺍﻣﮑ ــﺎﻥﭘ ــﺬﻳﺮ ﻧﻴ ــﺴﺖ‪ .‬ﺍﻧ ــﺴﺎﻥ ﺑﺎﻳ ــﺪ‬

‫ﻧﻮﺷﺘﻪﻫـﺎﯼ ﻣـﺪﺍﺣﺎﻥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﲞﻮﺍﻧـﺪ ﺗـﺎ ﻣﺘﻮﺟـﻪ ﺷـﻮﺩ ﮐـﻪ ﺁ‪‬ـﺎ ﭼـﻪ‬ ‫ﻣﻮﺟــﻮﺩﺍﺕ ﲤــﺪﻥﺳــﺘﻴﺰﯼ ﺑــﻮﺩﻩﺍﻧــﺪ‪ .‬ﺗــﺼﻮﺭﺵ ﺭﺍ ﺑﮑﻨــﻴﻢ ﮐــﻪ ﺩﺳــﺘﻪﺋــﯽ ﺍﺯ ﺗــﱪ ﺑــﻪﺩﺳــﺘﺎﻥ‬

‫ﻗﺰﻟﺒﺎﺵ ﺑﻪ ﺧﺎﻧﮥ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺗﱪﻳـﺰ ﻳـﺎ ﺍﺭﺩﺑﻴـﻞ ﻳـﺎ ﺯﳒـﺎﻥ ﺭﻳﺨﺘـﻪﺍﻧـﺪ‪ ،‬ﺻـﺎﺣﺒﺨﺎﻧﻪ ﻭ‬ ‫ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺭﺍ ﺩﺳﺘﮕﻴﺮ ﮐﺮﺩﻩ ﺑﻪ ﺧﻴﺎﺑﺎﻥ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﺧﺮﻣﻨﯽ ﺁﺗـﺶ ﺍﻓﺮﻭﺧﺘـﻪﺍﻧـﺪ‪ ،‬ﻭ‬

‫ﺍﻳﻦ ﻣﺮﺩ ﺑﯽﭼﺎﺭﻩ ﺭﺍ ﺩﺭ ﭼﻨﻴﻦ ﺣـﺎﻟﺘﯽ ‪‬ﺪﻳـﺪ ﻣـﯽﮐﻨﻨـﺪ ﮐـﻪ ﻳـﺎ ﺍﷲ ﺯﻭﺩ ﺑـﺎﺵ ﺑـﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ‬

‫ﻋﻤ ــﺮ ﻭ ﻋﺜﻤ ــﺎﻥ ﻟﻌﻨ ــﺖ ﺑﻔﺮﺳ ــﺖ ﻭ ﺗ ــﱪﺍ ﮐ ــﻦ‪ .‬ﻭ ﺗ ــﺼﻮﺭﺵ ﺭﺍ ﺑﮑﻨ ــﻴﻢ ﮐ ــﻪ ﺁ‪ ‬ــﺎ ﺩﺭ ﺑﺮﺍﺑ ــﺮ‬ ‫ﻻﺑﻪﻫﺎﯼ ﻋﺎﺟﺰﺍﻧﮥ ﺁﻥ ﻣﺮﺩ ﻭ ﺿﺠﻪﻫﺎﯼ ﺯﻥ ﻭ ﺩﺧﺘـﺮﺵ ﮐـﻮﺩﮎ ﮐﻤـﺴﺎﻝ ﺍﻭ ﺭﺍ ﺯﻧـﺪﻩ ﺯﻧـﺪﻩ‬

‫ﺑﻪ ﻣﻴﺎﻥ ﺧﺮﻣﻦ ﺁﺗـﺶ ﭘﺮﺗـﺎﺏ ﻣـﯽﮐﻨﻨـﺪ‪ ،‬ﻭ ﭘـﺪﺭ ﻭ ﻣـﺎﺩﺭ ﻭ ﺧـﻮﺍﻫﺮ‪ ،‬ﺩﺭ ﺩﺭﻣﺎﻧـﺪﮔﯽ ﮐﺎﻣـﻞ‪،‬‬

‫ﺷﺎﻫﺪ ﺯﻭﺯﻩﻫﺎﯼ ﮐﻮﺩﮐﺸﺎﻥﺍﻧﺪ ﮐﻪ ﺩﺭ ﺁﺗﺶ ﺟﺰﻏﺎﻟﻪ ﻣﯽﺷﻮﺩ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺎ ﭼﻨﻴﻦ ﺭﻓﺘﺎﺭﻫﺎﺋﯽ ﮐﺴﺎﻧﯽ ﺍﺯ ﻋﻠﻤﺎ ﻭ ﺑﺰﺭﮔﺎﻥ ﮐﻪ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﻣﺎﻧـﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﭘﺎﯼ ﮔﺮﻳﺰ ﻧﺪﺍﺷﺘﻨﺪ ﺭﺍ ﺑﻪ ﲨﻌـﯽ ﺍﺯ ﺑﻴﻤـﺎﺭﺍﻥ ﺭﻭﺍﻧـﯽ ﻣﺒـﺪﻝ ﺳـﺎﺧﺘﻨﺪ ﮐـﻪ ﺷـﺪﻳﺪ‪‬ﺍ‬

‫ﻋ ــﺼﺒﯽﻣ ــﺰﺍﺝ ﺷ ــﺪﻩ ﻭ ﺍﺯ ﳘ ــﻪﮐ ــﺲ ﻭ ﳘ ــﻪﭼﻴ ــﺰ ﮔﺮﻳ ــﺰﺍﻥ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﺩﺭ ﮔﻮﺷ ــﻪﻫ ــﺎﯼ ﺍﻧ ــﺰﻭﺍ‬ ‫ﺑـﻪﺣﺎﻟــﺖ ﲢﻴـﺮ ﻭ ﮔﺮﻳــﻪ ﻭ ﺗﻔﮑـﺮ ﻭ ﲬﻮﺷــﯽ ﺭﻭﺯﮔــﺎﺭ ﺭﺍ ﺳـﭙﺮﯼ ﻣــﯽﮐﺮﺩﻧـﺪ ﻭ ﻣﻨﺘﻈــﺮ ﻣــﺮﮒ‬

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‫‪۹۵‬‬ ‫ﺧﻮﺩ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻋﺎ ﹶﻟﻢﹺ ﺩﺭﻣﺎﻧﺪﮔﯽ ﻭ ﻧﻮﻣﻴﺪﯼ ﻭ ﺳﺮﺧﻮﺭﺩﮔﯽ ﻭ ﲬﻮﺷﯽ ﻣﻄﻠﻖ‪ ،‬ﻫﻴﭻ‬ ‫ﻣﺮﺟﻌﯽ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﮐﻪ ﺍﺯ ﻣﺮﺩﻡ ﺳﺘﻤﺪﻳﺪﻩ ﲪﺎﻳﺖ ﮐﻨﺪ‪ .‬ﺟﺎﻥ ﻭ ﻣﺎﻝ ﻭ ﻧﺎﻣﻮﺱ ﻣـﺮﺩﻡ‪‬‬ ‫ﺑﺎﺯﻳﭽـﮥ ﺩﺳــﺖ ﺑﺰﻫﮑــﺎﺭﺍﻥ »ﺧﻮﺩﺟــﻮﺵ ﺷــﻬﺮﯼ« ﻭ ﺩﺳـﺘﻪﺟــﺎﺕ ﺗــﱪ ﺑــﻪﺩﺳـﺖ‪» ‬ﺗﱪﺍﻳــﯽ«‬

‫ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺗﺼﻮﺭﺵ ﺭﺍ ﺑﮑﻨﻴﻢ ﮐﻪ ﻳﮏ ﺗﺎﺟﺮ ﺑﺎﺯﺍﺭ ﺗﱪﻳﺰ ﮐﻪ ﻣﻐﺎﺯﻩ ﻭ ﺍﻧﺒﺎﺭ ﻭ ﺧﺎﻧـﻪﺍﺵ ﺑـﻪ‬ ‫ﻏﺎﺭﺕ ﺭﻓﺘﻪ ﺧﺎﻧﻪﻧﺸﻴﻦ ﺷﺪﻩ ﺍﺳﺖ ﻧﺎﮔﺎﻩ ﺑﺒﻴﻨﺪ ﮐﻪ ﻳﮑﺪﺳﺘﻪ ﺍﺯ ﺍﻳـﻦ »ﺗـﱪﺩﺍﺭﺍﻥ ﺗﱪﺍﻳـﯽ«‬

‫ﺑ ــﻪ ﺧﺎﻧ ــﻪﺍﺵ ﺑﺮﻳﺰﻧ ــﺪ‪ ،‬ﺍﻭ ﺭﺍ ﮔﺮﻓﺘ ــﻪ ﺑﺒﻨﺪﻧ ــﺪ‪ ،‬ﺯﻥ ﻭ ﺩﺧﺘ ــﺮ ﺟ ــﻮﺍﻧﺶ ﺭﺍ ﺍﺯ ﺍﻃﺎﻗﻬ ــﺎ ﺑﻴ ــﺮﻭﻥ‬ ‫ﺑﮑ ــﺸﻨﺪ ﻭ ﺩﺭ ﺑﻐ ــﻞ ﺑﻔ ــﺸﺎﺭﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺁﻥ ﻣ ــﺮﺩ‪ ‬ﻫ ــﺴﺘﯽﺑﺎﺧﺘ ــﻪ ﲞﻮﺍﻫﻨ ــﺪ ﮐ ــﻪ ﻫﺮﭼ ــﻪ ﻣ ــﺎﻝ ﺩﺭ‬

‫ﺧﺎﻧﻪﺍﺵ ‪‬ﺎﻥ ﮐﺮﺩﻩ ﺭﺍ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻭﺭﺩ ﻭ ﺑﻪﺁ‪‬ﺎ ﲢﻮﻳﻞ ﺑﺪﻫﺪ‪.‬‬

‫ﺗﺼﻮﺭﺵ ﺭﺍ ﺑﮑﻨـﻴﻢ ﮐـﻪ ﺯﻥ ﻭ ﻣـﺮﺩﯼ ﺩﺧﺘـﺮ ﻭ ﭘـﺴﺮ ﺟـﻮﺍﻥ ﻭ ﺯﻳﺒـﺎﺭﻭ ﺩﺍﺭﻧـﺪ‪ ،‬ﻭ ﺭﻭﺯﯼ‬

‫ﭼﻨﻴﻦ ﺩﺳﺘﻪﺋﯽ ﺍﺯ ﺍﻭﺑﺎﺷﺎﻥ ﺷﻬﺮﯼ ﺳﺮ ﺑﺮﺳﻨﺪ‪ ،‬ﺩﺧﺘﺮ ﻭ ﭘﺴﺮﺷﺎﻥ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﺎ ﺧﻮﺩ ﺑﱪﻧـﺪ‬ ‫ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻓﻠﮑﺰﺩﻩ ﻧﻴﮏ ﻣﯽﺩﺍﻧﻨﺪ ﮐﻪ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﺍﯼ ﭼﻪ ﮐﺎﺭﯼ ﻣﯽﺑﺮﻧﺪ!‬

‫ﺗــﺼﻮﺭﺵ ﺭﺍ ﺑﮑﻨــﻴﻢ ﭘﻴﺮﻣــﺮﺩ ﺩﺍﻧــﺸﻤﻨﺪ ﻭ ﳏﺘﺮﻣــﯽ ﮐــﻪ ﺍﺯ ﺳــﺮ ﺧــﺸﻢ ﻭ ﻋــﺼﺒﺎﻧﻴﺖ ﻭ‬

‫ﲪﻴــﺖ ﺑــﻪﺩﺳــﺘﮥ ﺗﱪﺍﻳــﯽ ﭘﺮﺧــﺎﺵ ﮐ ـﺮﺩﻩ ﻭ ﺁ‪‬ــﺎ ﺍﺯ ﺍﻭ ﺑــﻪ ﺧــﺸﻢ ﺁﻣــﺪﻩﺍﻧــﺪ‪ ،‬ﻭﯼﺭﺍ ﮔﺮﻓﺘــﻪ‬ ‫ﻋﺮﻳﺎﻥ ﮐﺮﺩﻩ ﺩﺭ ﺳﺮ ﭼﺎﺭﮐﻮﭼﻪ ﻭ ﺟﻠـﻮ ﭼـﺸﻢ ﳘﮕـﺎﻥ‪ ،‬ﭼﻨـﺪ ﺗـﻦ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭘـﺮﺯﻭﺭ ﺑـﻪ ﺍﻭ‬ ‫ﲡ ــﺎﻭﺯ ﺟﻨ ــﺴﯽ ﮐ ــﺮﺩﻩﺍﻧ ــﺪ‪ ،‬ﺁﻧﮕ ــﺎ ﺑ ــﻪ ﺗ ــﻨﺶ ﺷ ــﻴﺮﻩ ﻣﺎﻟﻴ ــﺪﻩ ﻭﯼﺭﺍ ﺩﺭ ﻗﻔ ــﺴﯽ ﺁﻫﻨ ــﻴﻦ ﺑﻨ ــﺪ‬

‫ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﻣﺸﺘﯽ ﻣﻮﺭﭼﻪ ﺭﺍ ﺩﺭﻗﻔﺲ ﺭﻫﺎ ﺳـﺎﺧﺘﻪﺍﻧـﺪ‪ ،‬ﻭ ﺍﻳـﻦ ﻗﻔـﺲ ﺭﺍ ﳘﭽـﻮﻥ ﻓﺎﻧﻮﺳـﯽ‬

‫ﺑﺮﺳ ﹺﺮ ﻣﻴﻠﻪﺋﯽ ﺩﺭ ﻣﻴﺪﺍﻥ ﺷﻬﺮ ﺁﻭﻳﺨﺘﻪﺍﻧﺪ‪ ،‬ﺗﺎ ﺍﻳﻦ ﺑﻴﭽﺎﺭﻩ ﺩﺭ ﺯﻳﺮ ﺷﺪﻳﺪﺗﺮﻳﻦ ﺷـﮑﻨﺠﻪﻫـﺎ‬

‫ﺑﺎﺷﺪ؛ ﻭ ﻣﺮﺩﻣﯽ ﮐـﻪ ﺑﻨـﺎ ﺑـﻪ ﺿـﺮﻭﺭﺗﯽ ﺍﺯ ﺁﳒـﺎ ﻋﺒـﻮﺭ ﻣـﯽﮐﻨﻨـﺪ‪ ،‬ﺭﻭﺯﻫـﺎ ﻭ ﺷـﺒﻬﺎﯼ ﻣﺘـﻮﺍﻟﯽ‬

‫ﺷﺎﻫﺪ ﻧﺎﻟﻪﻫﺎﯼ ﺟﺎﻥﺧﺮﺍﺵ ﺍﻭﻳﻨﺪ ﻭ ﺷﮑﻨﺠﮥ ﺭﻭﺣﯽ ﻣﯽﺷﻮﻧﺪ‪.‬‬

‫ﺗﺼﻮﺭﺵ ﺭﺍ ﺑﮑﻨﻴﻢ‪ ،‬ﺩﺍﻧﺶﻭﺭﯼ ﺭﺍ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮔﺮﻓﺘﻪ ﺑﺮﻫﻨﻪ ﮐـﺮﺩﻩ‪ ،‬ﺑـﻪ ﻣﻴـﺪﺍﻥ ﺷـﻬﺮ‬

‫ﺁﻭﺭﺩﻩ‪ ،‬ﺁﺗﺶ ﺍﻓﺮﻭﺧﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﺳـﻴﺨﯽ ﺍﺯ ﺯﻳـﺮ ﭘﻮﺳـﺖ‪ ‬ﮐﻤـ ﹺﺮ ﺍﻭ ﻓﺮﻭﺑـﺮﺩﻩ ﺍﺯ ﭘـﺸﺖ ﮔـﺮﺩﻧﺶ‬ ‫ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩﻩ ﺍﻭ ﺭﺍ ﻣﺜﻞ ﻻﺷﮥ ﺁﻫﻮ ﺑﺮ ﺭﻭﯼ ﺁﺗﺶ ﺩﺍﺷﺘﻪﺍﻧﺪ ﺗﺎ ﺍﻧﺪﮎ ﺍﻧﺪﮎ ﺑﺮﻳﺎﻥ ﺷـﻮﺩ؛‬ ‫ﺁﻧﮕﺎﻩ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺩﺳﺘﻮﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﮔﻮﺷﺖ ﮐﺒﺎﺏﺷﺪﮤ ﺍﻳﻦ ﻣﺮﺩ ﺗﻐﺬﻳﻪ ﮐﻨﻨﺪ‪.‬‬

‫ﺗﺼﻮﺭﺵ ﺭﺍ ﺑﮑﻨﻴﻢ ﮐﻪ ﺁ‪‬ﺎ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺗﱪﻳﺰ ﻳﺎ ﺍﺭﺩﺑﻴﻞ ﺭﺍ ﮐﻪ ﳔﻮﺍﺳﺘﻪ ﺷﻴﻌﻪ‬

‫ﺷـﻮﺩ ﮔﺮﻓﺘـﻪ ﮐـﻒ ﺩﺳـﺘﻬﺎ ﻭ ﭘﺎﻫـﺎﻳﺶ ﺭﺍ ﺑـﺮ ﮐﹸﻨـﺪﮤ ﺩﺭﺧﺘـﯽ ﻣﻴﺨﮑـﻮﺏ ﮐـﺮﺩﻩﺍﻧـﺪ ﻭ ﺩﺭ ﺍﻳـﻦ‬

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‫‪۹۶‬‬ ‫ﺣﺎﻝ‪ ،‬ﺯﻧﺪﻩ ﺯﻧﺪﻩ‪ ،‬ﭘﻮﺳﺘﺶ ﺭﺍ ﻣﺜﻞ ﭘﻮﺳﺖ ﮔﻮﺳﻔﻨﺪ ﺑﺮﻣﯽﮐﺸﻨﺪ‪.‬‬ ‫ﺩﺭ ﻧﻮﺷــﺘﻪﻫــﺎﯼ ﻣــﺪﺍﺣﺎﻥ ﻓﺘﻮﺣــﺎﺕ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺻــﻔﻮﯼ ﭼﻨــﺪﺍﻥ ﺍﺯ ﻣــﻮﺍﺭﺩ ﺷــﮑﻨﺠﮥ‬ ‫ﺑﺰﺭﮔﺎﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺧﻮﺍﻧـﺪﻥ ﺁ‪‬ـﺎ ﻣـﻮﯼ ﺭﺍ ﺑﺮﺍﻧـﺪﺍﻡ ﻫـﺮ ﺍﻧـﺴﺎﻥ ﻧﻴـﮏﺳﺮﺷـﺘﯽ‬

‫ﺭﺍﺳﺖ ﻣﯽﮐﻨﺪ ﻭ ﺍﻋﻤﺎﻕ ﻗﻠﺒﺶ ﺭﺍ ﭼﻨﮓ ﻣﯽﺯﻧﺪ ﻭ ﺟﮕﺮﺵ ﺭﺍ ﺑﻪﺣﺎﻝ ﺍﻳﺮﺍﻧﻴـﺎﻧﯽ ﮐـﻪ ﺩﺭ‬ ‫ﺩﺳﺖ ﭼﻨﻴﻦ ﺩﺭﻧـﺪﻩﺧﻮﻳـﺎﻧﯽ ﺍﺳـﻴﺮ ﺑـﻮﺩﻩﺍﻧـﺪ ﮐﺒـﺎﺏ ﻣـﯽﮐﻨـﺪ‪ .‬ﻣﻄـﺎﻟﺒﯽ ﮐـﻪ ﻣـﺪﺍﺣﺎﻥ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴـﻞ ﻭ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ ﺻـﻔﻮﯼ ﻧﻮﺷـﺘﻪﺍﻧـﺪ ﺑـﺮﺍﯼ ﺁﻥ ﺑـﻮﺩﻩ ﺍﺳـﺖ ﺗـﺎ ﻧـﺸﺎﻥ ﺑﺪﻫﻨـﺪ ﮐـﻪ‬ ‫»ﺷــﺎﻩ ﺷــﺮﻳﻌﺖﭘﻨــﺎﻩ« ﻭ »ﻭﻟــﯽ ﺍﻣــﺮ ﻣــﺴﻠﻤﻴﻦ ﺟﻬــﺎﻥ« ﭼــﻪ ﻗــﺪﺭﺗﯽ ﺑــﺮﺍﯼ ﻧــﺸﺮ »ﺩﻳ ـﻦﹺ ﺣــﻖ«‬

‫ﺩﺍﺷــﺘﻪ ﻭ ﺩﺭ ﺭﺍﻩ ﺧــﺪﺍﻳﺶ ﭼــﻪ ﺯﲪﺘــﻬﺎﺋﯽ ﻣــﯽﮐــﺸﻴﺪﻩ ﻭ ﭼــﻪﮔﻮﻧــﻪ ﻣــﺮﺩﻡ ﺍﻳــﺮﺍﻥ ﺭﺍ ﻭﺍﺩﺍﺭ‬ ‫ﻣﯽﮐﺮﺩﻩ ﮐﻪ ﺩﺳﺖ ﺍﺯ »ﳉﺎﺟﺖ ﻭ ﺟﻬﺎﻟﺖ ﻭ ﺗﻌﺼﺐ« ﺑﺮﺩﺍﺭﻧﺪ ﻭ ﺑﻪﺩﻳﻦ ﺣـﻖ ﺩﺭﺁﻳﻨـﺪ؛ ﻭ‬

‫ﭼـﻪﮔﻮﻧـﻪ ﮐــﺴﺎﻧﯽ ﮐـﻪ ﳕـﯽﺧﻮﺍﺳــﺘﻪﺍﻧـﺪ ﺍﻃﺎﻋــﺖ ﺍﺯ »ﻭﻟـﯽ ﺍﻣـﺮ ﻣــﺴﻠﻤﻴﻦ ﺟﻬـﺎﻥ« ﺭﺍ ﭘــﺬﻳﺮﺍ‬ ‫ﺑﺎﺷﻨﺪ ﺑﻪ ﮐﻴﻔﺮﻫﺎﯼ ﺳﺨﺖ ﻣﯽﺭﺳﺎﻧﺪﻩ ﻭ ﺑﻪﺟﻬﻨﻢ ﻣﯽﻓﺮﺳﺘﺎﺩﻩﺍﻧﺪ‪.‬‬

‫ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﺻﻔﻮﯼ‬ ‫ﭼﻮﻧﮑـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ ﺩﻳـﻦﹺ ﺧﻮﺩﺷـﺎﻥ ﺭﺍ »ﻣــﺬﻫﺐ ﺣـﻖ«‪ ،‬ﻭ ﺍﺳــﻼﻡ‬

‫ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺭﺍ »ﻣــﺬﻫﺐ ﻣﻨــﺴﻮﺥ« ﻣــﯽﻧﺎﻣﻴﺪﻧــﺪ‪ ،‬ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺩﺭ ﻭﺍﮐــﻨﺶ ﺑــﻪ ﺍﻳــﻦ ﺍﺩﻋــﺎ ﻣــﺎﺩﮤ‬ ‫ﺗ ـﺎﺭﻳﺦ ﺗــﺸﮑﻴﻞ ﺳــﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ »ﻣــﺬﻫﺐﹺ ﻧــﺎﺣﻖ« ﻧﻮﺷــﺘﻨﺪ‪ ،‬ﮐــﻪ ﺑــﻪﺣــﺴﺎﺏ ﺍﲜ ـﺪ‪‬‬

‫ﮐﺒﻴﺮ ﻣﯽﺷﻮﺩ ﺳﺎﻝ ‪ ۹۰۶‬ﻫﺠﺮﯼ ﻗﻤﺮﯼ‪.‬‬

‫ﺯﻣﺎﻧﯽﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﱪﻳـﺰ ﺭﺍ ﮔﺮﻓﺘﻨـﺪ ﻭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﺩﺭ ﮐـﺎﺥ ﻫـﺸﺖ‪‬ـﺸﺖ ﺑـﺮ‬ ‫ﲣﺖ ﺳﻠﻄﻨﺖ ﻧﺸﺎﻧﺪﻩ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻧﺎﻣﻴﺪﻧﺪ ﺍﻭ ﺩﺭﺁﺳﺘﺎﻧﮥ ﭼﺎﺭﺩﻩ ﺳﺎﻟﮕﯽ ﺑﻮﺩ‪ .‬ﺍﻭ ﺳﺎﳍﺎﯼ‬

‫ﮐﻮﺩﮐﻴﺶ ﺭﺍ ﺩﺭﻭﻥ ﭼﺎﺭﺩﻳﻮﺍﺭﻳﻬﺎﯼ ﺩﮊ ﺍﺳﺘﺨﺮ ﻭ ﺧﺎﻧﮥ ﮐﺎﺭﮐﻴﺎﯼ ﮔﻴﻼﻧﯽ ﮔﺬﺭﺍﻧـﺪﻩ ﺑـﻮﺩ‪،‬‬

‫ﻭ ﻳﮑــﺴﺎﻝ ﻭ ﭼﻨــﺪﻣﺎﻩ ﭘــﻴﺶ ﺍﺯ ﺗــﺼﺮﻑ ﺗﱪﻳــﺰ ﺭﺍ ﺩﺭ ﺍﻃــﺮﺍﻑ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺩﺭ‬ ‫ﻣﻴﺎﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺳﭙﺮﯼ ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺍﻭ ﺍﺯ ﺳﻦ ﻫﻔﺖ ﺳﺎﻟﮕﯽ ﮐﻪ ﺑﻪﮔﻴﻼﻥ ﺑﺮﺩﻩ ﺷﺪ ﻓﻘﻂ ﺑـﺎ‬

‫ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﮐــﻪ ﻋﻤﻮ ‪‬ﻣــﺎ ﺗﺎﺗﺎﺭﻫــﺎﯼ ﺍﻧــﺎﺗﻮﻟﯽ ﺑﻮﺩﻧــﺪ ﺳــﺮﻭﮐﺎﺭ ﺩﺍﺷــﺖ‪ ،‬ﻭ ﺩﺭ ﺍﻃــﺮﺍﻑ ﺍﻭ‬

‫ﮐﺲ ﺩﻳﮕﺮﯼ ﻧﺒﻮﺩ‪ .‬ﺗﻨـﻬﺎ ﲤـﺎﺱ ﺍﻭ ﺑـﺎ ﺟﻬـﺎﻥ‪ ‬ﺑﻴـﺮﻭﻥ ﺍﺯ ﺧﺎﻧـﮥ ﮐﺎﺭﮐﻴـﺎ ﺯﻳﺎﺭ‪‬ـﺎﺋﯽ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﺗﺎﺗﺎﺭﻫﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺍﺯ ﺍﻭ ﺑﻪ ﻋﻤـﻞ ﻣـﯽﺁﻭﺭﺩﻧـﺪ‪ ،‬ﻭ ﺑـﺮﺍﯼ ﺑﻮﺳـﻴﺪﻥ ﭘـﺎﯼ ﺍﻭ ﺻـﺪﻫﺎ ﮐﻴﻠـﻮﻣﺘﺮ‬

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‫‪۹۷‬‬ ‫ﺭﺍﻩ ﺭﺍ ﺑــﺎ ﭘــﺎﯼ ﭘﻴــﺎﺩﻩ ﻃــﯽ ﮐــﺮﺩﻩ ﺧــﻮﺩ ﺭﺍ ﺑــﻪﮔــﻴﻼﻥ ﻣــﯽﺭﺳــﺎﻧﺪﻧﺪ‪ ،‬ﻭ ﭘــﺲ ﺍﺯ ﺗﻌﻈﻴﻤﻬــﺎﯼ‬ ‫ﺷﺎﻳﺴﺘﻪ ﻭ ﺗﻘﺪﻳﻢ ﺻﺪﻗﺎﺕ ﻭ ﻧﺬﻭﺭﺍﺗﺸﺎﻥ ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﺭﺍﻫﺰﻧﯽ ﺑـﻪﺩﺳـﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧـﺪ ﺑـﻪ‬ ‫ﺩﺭﻭﻥ ﺍﻧﺎﺗﻮﻟﯽ ﺑﺎﺯﻣﯽﮔﺸﺘﻨﺪ‪ .‬ﺍﻳـﻦ ﮐـﺎﺭ ﺭﺍ ﻣﺮﻳـﺪﺍﻥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺣـﺞ ﻣـﯽﭘﻨﺪﺍﺷـﺘﻨﺪ؛ ﻭ‬

‫ﺭﲰــﯽ ﺑــﻮﺩ ﮐــﻪ ﺍﺯ ﻭﺭﺍﯼ ﻗــﺮﻭﻥ ﻭ ﺍﻋــﺼﺎﺭ ﻭ ﮊﺭﻓــﺎﯼ ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ ﺧــﺸﮏ ﻭ ﺧــﺸﮑﻤﻐﺰﭘﺮﻭﺭ‬ ‫ﺗﺮﮐــﺴﺘﺎﻥ ﺑــﺎ ﺧﻮﺩﺷــﺎﻥ ﮐــﺸﻴﺪﻩ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﺮﺩﻩ ﻭ ﺍﮐﻨــﻮﻥ ﲢــﺖ ﻧــﺎﻡ ﺷــﻴﻌﻪ ﻭ ﻣــﺴﻠﻤﺎﻥ‬

‫ﺍﳒــﺎﻡ ﻣــﯽﺩﺍﺩﻧــﺪ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺳــﺖﭘــﺮﻭﺭﺩﮤ ﭼﻨــﻴﻦ ﻋﻨﺎﺻــﺮﯼ ﺑــﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺍﺛــﺮ ﺭﻓﺘــﺎﺭ‬ ‫ﺑﻨـﺪﻩﻭﺍﺭ ﺁ‪‬ــﺎ ﺧــﻮﺩ ﺭﺍ ﺩﺭ ﺁﻥ ﻋــﺎﻟﹶﻢ ﮐﻮﺩﮐﺎﻧــﻪ ﻣﺘــﺼﺮﻑ ﺍﻣــﻮﺭ ﮐﺎﺋﻨــﺎﺕ ﻣــﯽﭘﻨﺪﺍﺷــﺖ‪ ،‬ﻭ ﺑــﺎ‬

‫ﺍﻳــﻦ ﺗــﺼﺮﻑ ﻭﺍﺭﺩ ﮐــﺎﺥ ﻫــﺸﺖ ‪‬ــﺸﺖ ﺷــﺪﻩ ﺑــﺮ ﻣــﺴﻨﺪ ﭘﺎﺩﺷــﺎﻫﯽ ﺗﮑﻴــﻪ ﺯﺩﻩ ﺑــﻮﺩ ﻭ ﺑﺮﺳ ـ ﹺﺮ‬ ‫ﻣﻨــﱪ ﻣــﺴﺠﺪ ﺟــﺎﻣ ﹺﻊ ﺗﱪﻳــﺰ ﺍﻋــﻼﻥ ﮐــﺮﺩ ﮐــﻪ ﻣــﺄﻣﻮﺭﻳﺘﯽ ﺁﲰــﺎﻧﯽ ﺩﺍﺭﺩ ﻭ »ﺍﺋﻤــﮥ ﻣﻌــﺼﻮﻣﻴﻦ‬ ‫ﭘﺸﺘﯽﺑﺎﻥ« ﺍﻭﻳﻨﺪ ﻭ ﺍﻭ ﺭﺍ »ﺑﻪ ﺍﻳﻦﮐﺎﺭ ﻭﺍﺩﺍﺷﺘﻪﺍﻧﺪ«‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﮐﺎﺥ ﻫﺸﺖ ‪‬ﺸﺖ ﺑﻪﺭﺍﻫﻨﻤـﺎﻳﯽ ﺯﮐﺮﻳـﺎ ﮐﺠﺠـﯽ ﻭ ﭼﻨـﺪﺗﻦ ﺩﻳﮕـﺮ‬

‫ﺍﺯ ﭼﻨــﻴﻦ ﺍﻓــﺮﺍﺩ ﺩﻧﻴــﺎﺧﻮﺍﻫﯽ ﮐــﻪ ﺑــﻪﺍﻭ ﭘﻴﻮﺳــﺘﻪ ﺑﻮﺩﻧــﺪ ﺩﺳــﺖ ﺑــﻪﮐــﺎﺭ ﺍﻳﺠــﺎﺩ ﺗــﺸﮑﻴﻼﺕ‬

‫ﺑﺮﺍﯼ ﺳﻠﻄﻨﺘﺶ ﺷﺪ‪ .‬ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟ ﹶﻠـﻪ ﺷـﺎﻣﻠﻮ ﳕﺎﻳﻨـﺪﮤ ﺗـﺎﻡﺍﻻﺧﺘﻴـﺎﺭ ﺷـﺎﻩ ﻭ ﻓﺮﻣﺎﻧـﺪﻩ ﮐـﻞ‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺷــﺪ‪ ،‬ﻭ »ﻭﮐﻴــﻞ ﻧﻔــﺲ ﳘــﺎﻳﻮﻥ« ﻭ »ﺍﻣﻴﺮﺍﻷﻣــﺮﺍﺀ« ﻟﻘــﺐ ﻳﺎﻓــﺖ‪ .‬ﺍﻭ ﮐــﻪ ﺑﺮﻃﺒــﻖ‬

‫ﺳﻨﺘﻬﺎﯼ ﻗﺒﻴﻠﻪﻳﯽﹺ ﺗﺮﮐﺎﻥ ﻣﻘﺎﻡ ﭘﺪﺭ )ﺑﻪﺗﺮﮐﯽ‪ :‬ﺍﹶﺗﺎ( ﻧﻴـﺰ ﺑـﺮﺍﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺩﺍﺷـﺖ‪ ،‬ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﻨﺼﺐ‪ ‬ﳔﺴﺘﻴﻦ ﺗﺼﻤﻴﻢﮔﻴﺮ ﺷﺌﻮﻥ ﻧﻈﺎﻣﯽ ﻭ ﺳﻴﺎﺳﯽ ﮐﺸﻮﺭ ﺍﻳﺮﺍﻥ ﺷﺪ ﮐﻪ ﻗـﺮﺍﺭ ﺑـﻮﺩ‬

‫ﺩﺭ ﺁﻳﻨﺪﻩ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﺴﺨﻴﺮ ﺷﻮﺩ‪.‬‬

‫ﺑ ــﺮﺍﯼ ﺩﺭ ﺩﺳ ــﺖ ﮔ ــﺮﻓﱳ ﺣ ــﺴﺎﺏ ﺍﻣ ــﻮﺍﻝ ﺷ ــﺎﻩ ﻭ ﻧﻈ ــﺎﺭﺕ ﺑ ــﺮ ﺗﻘ ــﺴﻴﻢ ﻏﻨ ــﺎﺋﻤﯽ ﮐ ــﻪ‬

‫ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺍﺯ ﻣـﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﻏـﺎﺭﺕ ﻣــﯽﮐﺮﺩﻧـﺪ ﻧﻴـﺎﺯ ﺑــﻪ ﻳـﮏ ﺣــﺴﺎﺑﺪﺍﺭ ﺑﺎﺳـﻮﺍﺩ ﺑــﻮﺩ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺳــﻮﺍﺩ ﻧﺪﺍﺷ ــﺘﻨﺪ ﻭ ﺧﻮﺍﻧــﺪﻥ ﻭ ﻧﻮﺷ ــﱳ ﳕــﯽﺩﺍﻧ ــﺴﺘﻨﺪ‪ .‬ﺍﻳــﻦ ﻭﻇﻴﻔ ــﻪ ﺑــﻪ ﺯﮐﺮﻳ ــﺎ‬

‫ﮐﺠﺠﯽ ﺳﭙﺮﺩﻩ ﺷﺪ ﮐﻪ ﮔﻔﺘﻴﻢ ﺍﺯ ﮔﺮﻳﺨﺘﮕﺎﻥ‪ ‬ﺩﺳـﺘﮕﺎﻩ ﺑﺎﻳﻨـﺪﺭﯼ ﺑـﻮﺩ ﻭ ﺳـﺎﺑﻘﮥ ﺩﺑﻴـﺮﯼ ﺩﺭ‬ ‫ﺩﺳﺘﮕﺎﻩ ﺁ‪‬ﺎ ﺩﺍﺷﺖ‪ .‬ﺍﻭ ﺭﺍ »ﻭﺯﻳﺮ ﺩﻳﻮﺍﻥ ﺍﹶﻋﻠٰﯽ« ﻟﻘﺐ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﺑ ــﺮﺍﯼ ﺭﻳﺎﺳ ــﺖ ﺩﺳ ــﺘﮕﺎﻩ ﻗ ــﻀﺎﻳﯽﹺ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻣﻼﴰ ــﺲ ﻻﻫﻴﺠ ــﯽ ﺍﻧﺘﺨ ــﺎﺏ ﺷ ــﺪ‪.‬‬

‫ﮔﻔﺘﻴﻢ ﮐﻪ ﺍﻳﻦ ﻣﺮﺩ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺩﺭ ﻻﻫﻴﺠﺎﻥ ﻣﮑﺘﺒﺨﺎﻧﻪ ﺩﺍﺷﺖ‪ .‬ﺩﺭﺑﺎﺭﮤ ﺳـﻮﺍﺑﻖ ﺍﻳـﻦ ﻣـﺮﺩ‬ ‫ﺩﺭ ﻧﻮﺷــﺘﻪﻫــﺎﯼ ﻣﻮﺭﺧــﺎﻥ ﻣﻌﺎﺻــﺮ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﭘــﺲ ﺍﺯ ﺍﻭ ﻫــﻴﭻ ﺳــﺨﻨﯽ ﻧﺮﻓﺘــﻪ ﺍﺳــﺖ‪.‬‬

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‫‪۹۸‬‬ ‫ﺗﻨﻬﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺳﻮﺍﺑﻖ ﺍﻭ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﮐﻮﺩﮐﻴﺶ ﻧﺰﺩ ﺍﻭ ﺳﻮﺍﺩ ﺁﻣﻮﺧﺘﻪ ﺑﻮﺩﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺟﺎﻟﺐ ﺍﺳﺖ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﺍﻳﻦﻣﺮﺩ ﻭﻗﺘﯽ ﺑﺎ ﻟﻘﺐ »ﻣﻮﻻﻧﺎ ﴰﺲﺍﻟـﺪﻳﻦ ﻻﻫﻴﺠـﯽ« ﻭ‬ ‫ﺑﺎ ﺳ‪ ‬ﻤﺖ‪» ‬ﺻﺪﺭ« )ﻭﺯﻳـﺮ ﺍﻣـﻮﺭ ﺩﻳﻨـﯽ( ﺩﺭ ﺭﺃﺱ ﺩﺳـﺘﮕﺎﻩ ﻗـﻀﺎﻳﯽ ﻭ ﺩﻳﻨـﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻗـﺮﺍﺭ‬

‫ﮔﺮﻓﺖ‪ ،‬ﺣﺘﯽ ﻳﮏ ﺟﻠﺪ ﮐﺘﺎﺏ ﻣﺬﻫﺒﯽ ﻧﺪﺍﺷﺖ ﺗﺎ ﺁﻥﺭﺍ ﻣﺮﺟﻊ ﺧﻮﻳﺶ ﺑﺮﺍﯼ ﺗﻌﻠﻴﻢ ﺩﻳﻦ‬

‫ﻗ ــﺮﺍﺭ ﺩﻫ ــﺪ‪ ١.‬ﺍﻟﺒﺘ ــﻪ ﻻﺯﻡ ﻫ ــﻢ ﻧﺒ ــﻮﺩ ﮐ ــﻪ ﺍﻭ ﮐﺘ ــﺎﺑﯽ ﺩﺭ ﺍﺧﺘﻴ ــﺎﺭ ﺩﺍﺷ ــﺘﻪ ﺑﺎﺷ ــﺪ‪ ،‬ﺯﻳ ــﺮﺍ ﺷ ــﺎﻩ‬ ‫ﺍﲰﺎﻋﻴ ــﻞ ‪‬ﻭﻟ‪‬ـ ـﯽ‪ ‬ﺍﷲ )ﳕﺎﻳﻨ ــﺪﮤ ﺗ ــﺎﻡ ﺍﻻﺧﺘﻴ ــﺎ ﹺﺭ ﺍﷲ( ﻣﺮﺟ ــﻊ ﳘ ــﮥ ﺍﺣﮑ ــﺎﻡ ﻭ ﻓﺘﻮﺍﻫ ــﺎ ﺑ ــﻮﺩ‪ ،‬ﻭ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﻫﻴﭻ ﺍﺻﻮﻝ ﻋﻘﻴﺪﺗﯽ ﻭ ﺣﮑﻢ ﺷﺮﻋﯽ ﭘﺎﺑﻨﺪﯼ ﻧﺸﺎﻥ ﳕﯽﺩﺍﺩﻧﺪ ﺗـﺎ ﺿـﺮﻭﺭﺕ‬

‫ﻭﺟــﻮﺩ ﻣــﱳ ﺩﻳﻨــﯽ ﭘــﻴﺶ ﺁﻳــﺪ‪ .‬ﻣﻼﴰــﺲ ﺩﺭ ﺍﻳــﻦ ﻣﻘــﺎﻡ ﻧــﺎﻇﺮ ﺍﻣــﻮﺭ ﺍﻭﻗــﺎﻑ‪ ‬ﺑــﯽﺳﺮﭘﺮﺳــﺖ‬

‫ﻣﺎﻧﺪﮤ ﻣﺪﺍﺭﺱ ﻭ ﻣـﺴﺎﺟﺪ‪ ‬ﻭﻳـﺮﺍﻥﺷـﺪﻩ ﻭ ﺩﺭﺁﻣـﺪﻫﺎﯼ ﺁﻥ‪ ،‬ﻣـﺴﺌﻮﻝ ﻋﻘﻴـﺪﺗﯽ ﻭ ﺗﺒﻠﻴﻐـﺎﺕ‪ ،‬ﻭ‬

‫ﺭﺋﻴﺲ ﮐﻞ ﺩﺳﺘﻪﻫﺎﯼ ﺗﱪﺍﺋﻴﺎﻥ ﺑﻮﺩ ﮐﻪ ﻋﻤﻮﻣ‪‬ﺎ ﺑﺰﻫﮑﺎﺭﺍﻥ ﺷـﻬﺮﯼ ﺑﻮﺩﻧـﺪ‪ .‬ﻣـﺴﺌﻮﻟﻴﺘﻬﺎﺋﯽ‬ ‫ﮐ ــﻪ ﻣﻼﴰ ــﺲ ﺑﺮﻋﻬ ــﺪﻩ ﮔﺮﻓﺘ ــﻪ ﺑ ــﻮﺩ ﻫ ــﻢ ﻧﻴ ــﺎﺯﯼ ﺑ ــﻪ ﻣﺮﺍﺟﻌ ــﻪ ﺑ ــﻪ ﻣﺘ ــﻮﻥ ﺩﻳﻨ ــﯽ ﻧﺪﺍﺷ ــﺖ‪.‬‬

‫ﺗــﱪﺩﺍﺭﺍﻥﹾ ﮐــﺎﺭ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﮐــﻪ ﮔــﺮﻓﱳ ﻭ ﮐــﺸﱳ ﺍﻧــﺴﺎ‪‬ﺎ ﻭ ﺗــﺎﺭﺍﺝ ﺧﺎﻧــﻪﻫــﺎﯼ ﻣــﺮﺩﻡ ﺑــﻮﺩ‬ ‫ﺧﻮﺏ ﻣﯽﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﺍﻭﻗﺎﻑ ﻫﻢ ﻣﻌﻠﻮﻡ ﺑﻮﺩ ﻭ ﺩﺭﺁﻣﺪﻫﺎﻳﺶ ﻧﻴـﺎﺯ ﺑـﻪ ﺣـﺴﺎﺑﺪﺍﺭ ﺩﺍﺷـﺖ ﻧـﻪ‬ ‫ﺭﺟﻞ ﺩﻳﻦ‪ .‬ﺗﺒﻠﻴﻎ ﺩﻳﻦ ﻫﻢ ﺩﺭ ﻓﺤﺎﺷﯽ ﺑﻪ ﺍﺻﺤﺎﺏ ﭘﻴﺎﻣﱪ ﻭ ﻧﻮﺣﻪ ﺑـﺮﺍﯼ ﺷـﻬﻴﺪﺍﻥ ﮐـﺮﺑﻼ‬ ‫ﻭ ﺳـﻴﻨﻪﺯﻧــﯽ ﻭ ﻗﻤــﻪﺯﻧـﯽ ﺑــﻪﻣﻨﻈــﻮﺭ ﺭﺳــﻴﺪﻥ ﺑـﻪﻧﻘﻄــﮥ ﺍﻭﺝ ‪‬ﻴــﻴﺞ ﺭﻭﺣـﯽ ﺑــﺮﺍﯼ ﺳــﻨﯽﮐﹸــﺸﯽ‬

‫ﺧﻼﺻــﻪ ﻣــﯽﺷــﺪ ﮐــﻪ ﺿــﺮﻭﺭﺕ ﻣــﱳ ﺩﻳﻨــﯽ ﺭﺍ ﺍﻳﺠــﺎﺏ ﳕــﯽﮐــﺮﺩ‪ .‬ﺍﮔــﺮ ﻋــﺎﻟﯽﺗــﺮﻳﻦ ﻣﺮﺟــﻊ‬ ‫ﺩﻳﻨﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭘـﺲ ﺍﺯ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺣﺘـﯽ ﻳـﮏ ﮐﺘـﺎﺏ ﺩﻳﻨـﯽ ﻫـﻢ ﻧﺪﺍﺷـﺘﻪ ﺍﺳـﺖ )ﮐـﻪ‬ ‫ﻧــﺸﺎﻥ‪ ‬ﮐــﻢﺳــﻮﺍﺩ ﺑــﻮﺩﻥ‪ ‬ﺍﻭ ﺍﺳــﺖ(‪ ،‬ﻫــﻴﭻﮔﻮﻧــﻪ ﺷــﮕﻔﺘﯽﹺ ﻣــﺎ ﺭﺍ ﺑــﺮ ﳕــﯽﺍﻧﮕﻴــﺰﺩ‪ .‬ﻭﻟــﯽ ﺩﻝ‬

‫ﺍﻧﺴﺎﻥ ﺑﻪﺩﺭﺩ ﻣﯽﺁﻳﺪ ﻭﻗﺘﯽ ﻣﯽﺑﻴﻨـﺪ ﮐـﻪ ﮐـﺎﺭ ﺍﻳـﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺑـﻪﺟـﺎﺋﯽ ﮐـﺸﻴﺪﻩ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﮐــﺴﺎﻧﯽ ﺑــﻪ ﺟــﺎﯼ ﺍﻧﻮﺷــﻪﺭﻭﺍﻥ ﻭ ﺑﺰﺭﮔﻤﻬــﺮ‪ ،‬ﻳــﺎ ﺣﺘــﯽ ﺑــﻪ ﺟــﺎﯼ ﮐــﺴﺎﻧﯽ ﭼــﻮﻥ ﻣﻠﮑــﺸﺎﻩ ﻭ‬

‫ﺧﻮﺍﺟـ ــﻪ ﻧﻈـ ــﺎﻡ ﺍﳌﻠـ ــﮏ ﻭ ﻏﺰﺍﻟـ ــﯽ ﺗﮑﻴـ ــﻪ ﺯﺩﻩ ﺑﻮﺩﻧـ ــﺪ ﮐـ ــﻪ ﺗﻨـ ــﻬﺎ ﻫﻨﺮﺷـ ــﺎﻥ ﺗـ ــﺎﺭﺍﺟﮕﺮﯼ ﻭ‬ ‫ﺁﺩﻡﮐﹸــﺸﯽ ﻭ ﻟــﻮﺍﻃﮕﺮﯼ ﻭ ﻣﻴﮕــﺴﺎﺭﯼ ﺑــﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠــﺎ ﺍﺳــﺖ ﮐــﻪ ﺍﻧــﺴﺎﻥ ﳎﺒــﻮﺭ ﻣــﯽﺷــﻮﺩ‬ ‫ﮔﺬﺷﺘﻪﻫﺎ ﺭﺍ ﻣﺮﻭﺭ ﮐﻨﺪ ﺗﺎ ﺩﺭﻳﺎﺑﺪ ﮐﻪ ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﭼﻪ ﺷﺪﻩ ﺑﻮﺩﻩ ﮐﻪ ﮐﺎﺭﺵ ﺑﻪ ﭼﻨﻴﻦ ﺟـﺎﺋﯽ‬ ‫‪ 1‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۶۱ / ۱۲ ،‬‬

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‫‪۹۹‬‬ ‫ﮐﺸﻴﺪﻩ ﺑﻮﺩﻩ ﻭ ﺍﮐﻨﻮﻥ )ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ( ﺍﻭ ﺭﺍ ﭼﻪ ﺷﺪﻩ ﮐﻪ ﮐﺎﺭﺵ ﺑﻪ ﻭﺿﻌﻴﺖ ﻓﻌﻠﯽ ﮐﺸﻴﺪﻩ ﻭ‬ ‫ﺍﻳﻦﳘﻪ ﺍﺯ ﮐﺎﺭﻭﺍﻥ ﲤﺪﻥ ﺑﺸﺮﯼ ﻋﻘﺐ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭﺑﺎﺭﮤ ﺳـﺎﻝ ﳔـﺴﺖ ﺳـﻠﻄﻨﺖ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮐـﻪ ﺑـﻪ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﳏـﺪﻭﺩ ﻣـﯽﺷـﺪ‪،‬‬

‫ﺑــﻪﺟــﺰ ﮔــﺰﺍﺭﺵ ﲣﺮﻳــﺐ ﻭ ﺍ‪‬ــﺪﺍﻡ ﻭ ﺷــﮑﻨﺠﻪ ﻭ ﮐــﺸﺘﺎﺭ ﻭ ﻏــﺎﺭﺕ ﻭ ﲡﺎﻭﺯﻫــﺎﯼ ﺟﻨــﺴﯽ ﺑــﻪ‬ ‫ﺯﻧﺎﻥ ﻭ ﺩﺧﺘـﺮﺍﻥ ﻭ ﭘـﺴﺮﺍﻥ‪ ،‬ﺩﺭﺑـﺎﺭﮤ ﻫـﻴﭻ ﻓﻌﺎﻟﻴـﺖ ﺩﻳﮕـﺮﯼ ﻫـﻴﭻ ﮔﺰﺍﺭﺷـﯽ ﺑـﻪﺩﺳـﺖ ﺩﺍﺩﻩ‬ ‫ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮ ﭘﺎﻳﮥ ﻭﺟﻮﺩ ﭼﻨﻴﻦ ﮔﺰﺍﺭﺷﻬﺎ ﻭ ﻋﺪﻡ ﭼﻨﺎﻥ ﮔﺰﺍﺭﺷﻬﺎﺋﯽ ﻣﺎ ﻳﻘﻴﻦ ﻣـﯽﻳـﺎﺑﻴﻢ‬

‫ﮐﻪ ﻣﻼﴰﺲ ﺗﻨﻬﺎ ﻳﮑﻪﺗﺎﺯ ﻣﻴـﺪﺍﻥ ﺩﻳـﻦ ﻭ ﻣـﺬﻫﺐ ﺑﻌـﺪ ﺍﺯ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻮﺩ‪ ،‬ﻭ ﺣﺘ ‪‬ﻤـﺎ ﺑـﺎ‬ ‫ﺩﺍﺳ ــﺘﺎ‪‬ﺎﯼ ﺷ ــﻴﺮﻳﻨﯽ ﮐ ــﻪ ﺍﺯ ﮐ ــﺮﺑﻼ ﻭ ﺷ ــﻬﺎﺩﺕ ﺍﻣ ــﺎﻡ ﺣ ــﺴﻴﻦ ﻭ ﻣ ــﻀﺮﻭﺏ ﺷ ــﺪﻥ ﻓﺎﻃﻤ ــﻪ‬ ‫ﺑﻪﺩﺳﺖ ﻋﻤﺮ ﻭ ﺷﻬﻴﺪ ﺷﺪﻥ ﳏﺴﻦ ﺩﺭ ﺷﮑﻢ ﻣﺎﺩﺭ ﻭ ﺩﺍﺳﺘﺎ‪‬ﺎﯼ ﺳﺘﻤﻬﺎﯼ »ﺧﻠﻔﺎﯼ ﮐـﺎﻓ ﹺﺮ‬

‫ﻏﺎﺻــﺐ« ﺑــﻪ ﺍﻣــﺎﻡ ﻋﻠــﯽ ﻭ ﺍﻫــﻞ ﺑﻴــﺘﺶ ﻣــﯽﺳــﺎﺧﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺳــﺮﮔﺮﻡ ﻣــﯽﮐــﺮﺩ‪ ،‬ﻭ ﺑــﺎ‬

‫ﻧﻮﺣﻪﻫﺎﯼ ﺟﺎﻧﮕﺪﺍﺯﯼ ﮐﻪ ﻣﯽﺩﺍﻧﺴﺖ ﺧﻮﺷـﺎﻳﻨﺪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺧﻮﺍﻫـﺪ ﺑـﻮﺩ ﻭ ﺁ‪‬ـﺎ ﺭﺍ ﻭﺍﺩﺍﺭ‬

‫ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﺗﺎ ﻫﺮﭼـﻪ ﺑﻴـﺸﺘﺮ ﺑـﻪ ﺍﻭ ﺑـﺬﻝ ﻭ ﲞـﺸﺶ ﮐﻨﻨـﺪ ﻭ ﻭﯼﺭﺍ ﺑـﻪ ﺳـﻠﻄﺎﻥ ﻣـﺎﻟﯽ ﻣﺒـﺪﻝ‬ ‫ﺳﺎﺯﻧﺪ‪ ،‬ﺁ‪‬ﺎ ﺭﺍ ﺑﻪﮔﺮﻳﻪ ﻣﯽﺍﻓﮑﻨﺪ ﻭ »ﺍﺣﺴﻨﺖ«ﺷﺎﻥ ﺭﺍ ﺍﺯ ﺩﻝ ﺑﺮﻣﯽﺁﻭﺭﺩ‪ .‬ﺩﺭ ﺧﻼﻝ ﺍﻳـﻦ‬ ‫ﻣﺪﺕ‪ ،‬ﺗﺎﺗﺎﺭﻫﺎﯼ ﺑﻴﺎﺑﺎﻧﮕﺮﺩ‪ ‬ﺍﻧﺎﺗﻮﻟﯽ ﮐﻪ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ »ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﭼﭙـﺎﻭﻝ ﺍﻓﺘـﺎﺩﻩ«‬ ‫ﻭ ﻫﺮﮐﺲ ﺯﻭﺩﺗﺮ ﺑﺮﺳﺪ ﺑﻴﺸﺘﺮ ﺧﻮﺍﻫﺪ ﺑﺮﺩ‪ ،‬ﺩﺳﺘﻪ ﺩﺳﺘﻪ ﺑﻪﺳﻮﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﻭﺍﻥ ﺑﻮﺩﻧﺪ‬ ‫ﻭ ﺑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﯽﭘﻴﻮﺳﺘﻨﺪ ﺗﺎ ﺍﺯ ﺧﻮﺍﻥ ﺑـﯽﺩﺭﻳﻐـﯽ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮔـﺴﺘﺮﺩﻩ ﺑـﻮﺩ ‪‬ـﺮﻩ‬

‫ﺑﺮﮔﻴﺮﻧ ــﺪ‪ .‬ﺩﺭﻧﺘﻴﺠ ــﻪ‪ ،‬ﺧ ــﺰﺵ ﺑ ــﺰﺭﮒ ﲨﺎﻋ ــﺎﺕ ﺗﺮﮐ ــﺎﻥ ﺑﻴﺎﺑﺎ‪ ‬ــﺎﯼ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺑ ــﻪ ﺩﺭﻭﻥ‬

‫ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﭘــﺲ ﺍﺯ ﻣﻐــﻮﻻﻥ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺥ ﺩﺍﺩ‪ ،‬ﻭ ﲞــﺶ ﺑﺰﺭﮔــﯽ ﺍﺯ ﻣــﺮﺩﻡ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﺩﺭ ﻓـﺮﺍﺭ ﺍﺯ ﺗﻌـﺪﻳﻬﺎﯼ ﺍﻳـﻦ ﺑﻴﮕﺎﻧﮕـﺎﻥ‪ ‬ﻧﻮﺭﺳـﻴﺪﻩ ﺍﺯ ﺯﺍﺩﺑﻮﻣﻬﺎﻳـﺸﺎﻥ ﺑـﻪﺩﺭﻭﻥ‬

‫ﺍﻳﺮﺍﻥ ﻧﻘﻞ ﻣﮑﺎﻥ ﮐﺮﺩﻧﺪ‪ .‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ ﺗﺮﮐﻤﺎﻥ ﻧﺎﻡ ﻭ ﻧﺸﺎﻥ ‪ ۷۲‬ﻗﺒﻴﻠﮥ ﺗـﺮﮎ ﻭ ﺗﺎﺗـﺎﺭ ﮐـﻪ‬

‫ﺍﺯ ﺩﺭﻭﻥ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺍﻳﺮﺍﻥ ﺁﻣﺪﻧﺪ ﺭﺍ ﺑﻪﺩﺳﺖ ﻣـﯽﺩﻫـﺪ‪ ١.‬ﺍﻟﺒﺘـﻪ ﺳـﺨﻦ ﺍﻭ ﺍﺯ ﺍﻳـﻦ ﻗﺒﻴﻠـﻪﻫـﺎ‬

‫ﻣﺮﺑــﻮﻁ ﺑــﻪ ﭘــﺲ ﺍﺯ ﺍﻳــﻦ ﺭﺧــﺪﺍﺩﻫﺎ ﺍﺳــﺖ؛ ﻭﻟــﯽ ﺍﻳــﻦ ﻗﺒﻴﻠــﻪﻫــﺎ ﺩﺭ ﺩﻭﺭﺍﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ‬ ‫ﭘﺴﺮﺵ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺑﻪﻗﺼﺪ ﺗﺎﺭﺍﺝ ﻭ ﻏـﺎﺭﺗﮕﺮﯼ ﺑـﻪ ﺩﺭﻭﻥ ﺍﻳـﺮﺍﻥ ﺳـﺮﺍﺯﻳﺮ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ ﻭ‬ ‫‪ 1‬ﻋﺎﱂﺁﺭﺍﯼ ﻋﺒﺎﺳﯽ‪.۱۰۸۷ ۱۰۸۴ ،‬‬

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‫‪۱۰۰‬‬ ‫ﺩﺭ ﮐــﺸﻮﺭ ﻣــﺎ ﻣﺎﻧــﺪﮔﺎﺭ ﺷــﺪﻩ ﻳﮑــﻪﺗــﺎﺯ ﻣﻴــﺪﺍﻥ ﺷــﺪﻧﺪ‪ ،‬ﺗــﺎ ﺍﺯ ﺳﺘﻤﻬﺎﻳــﺸﺎﻥ ﺑــﺮ ﺳ ـ ﹺﺮ ﺍﻳــﺮﺍﻥ ﻭ‬ ‫ﺍﻳﺮﺍﻧﯽ ﺑﻴﺎﻳﺪ ﺁﻧﭽﻪ ﺁﻣﺪ ﻭ ﻣﺎ ﺭﺍ ﺑﻪ ﺍﻳﻦﺭﻭﺯ ﮐﺸﺎﻧﺪ‪.‬‬ ‫ﺑﻨﻈـ ــﺮ ﻣـ ــﯽﺭﺳـ ــﺪ ﮐـ ــﻪ ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﺑـ ــﺎ ﺗـ ــﺴﺨﻴﺮ ﺗﱪﻳـ ــﺰ ﻭ ﺍﺭﺩﺑﻴـ ــﻞ ﻭ ﺩﻳﮕـ ــﺮ ﺷـ ــﻬﺮﻫﺎﯼ‬

‫ﺁﺫﺭﺑﺎﻳﺠـ ــﺎﻥ ﻭ ﺍﻧﺘﻘـ ــﺎﻣﮕﻴﺮﯼ ﺍﺯ ﺳـ ــﻨﻴﺎﻥ ﻭ ﺷـ ــﻴﻌﻪ ﮐـ ــﺮﺩﻥ ﻣـ ــﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠـ ــﺎﻥ ﻫﺪﻓـ ــﺸﺎﻥ ﺭﺍ‬

‫ﺗﮑﻤﻴﻞﺷﺪﻩ ﻣﯽﭘﻨﺪﺍﺷﺘﻨﺪ‪ .‬ﻭﻟﯽ ﮔﺮﺩﺵ ﺭﻭﺯﮔﺎﺭ ﻳﮏ ﺑﺎﺯﯼ ﺧﻄﺮﻧﺎﮐﯽ ﺑﺮﺍﯼ ﺍﻳﺮﺍﻥ ‪‬ﻴﻪ‬

‫ﺩﻳﺪﻩ ﺑﻮﺩ ﮐﻪ ﻣﯽﺑﺎﻳﺴﺖ ﺑﻪﺩﺳﺖ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺧﺸﻮﻧﺖﭘﻴﺸﻪ ﺑﻪ ﺍﺟﺮﺍ ﺩﺭﻣـﯽﺁﻣـﺪ‪ .‬ﭼﻨـﻴﻦ‬ ‫ﺑﻪﻧﻈﺮ ﻣﯽﺭﺳﺪ ﮐﻪ ﺩﺭ ﭘﺎﻳﺎﻥ ﺳﺪﮤ ﺷﺸﻢ ﻫﺠﺮﯼ )ﺩﺭ ﺁﺳﺘﺎﻧﮥ ﲪﻠﮥ ﻣﻐﻮﻝ ﺑﻪ ﺍﻳﺮﺍﻥ( ﺗـﺎﺭﻳﺦ‬ ‫ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﻧﻘﺶ ﺳﺎﺯﻧﺪﮤ ﺍﻳﺮﺍﻥ ﺩﺭ ﲤﺪﻥ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﭘﺎﻳﺎﻥ ﲞﺸﺪ ﻭ ﺍﻳـﺮﺍﻥ‬

‫ﺍﺯ ﺁﻥﭘ ــﺲ ﻗ ــﺪﻡﺑ ــﻪﻗ ــﺪﻡ ﺍﺯ ﺻ ــﺤﻨﮥ ﺗ ــﺼﻤﻴﻤﮕﻴﺮﯼ ﺩﺭ ﲤ ــﺪﻥ ﺩﻭﺭ ﮔ ــﺮﺩﺩ ﻭ ﺑ ــﻪﺳ ــﻮﯼ ﻳ ــﮏ‬

‫ﺍﻧــﺰﻭﺍﯼ ﺩﺭﺍﺯﻣــﺪﺕ ﺳــﻮﻕ ﺩﺍﺩﻩ ﺷــﻮﺩ‪ .‬ﺿــﺮﺑﮥ ﻣﻐــﻮﻻﻥ ﺑــﺮﺍﯼ ﭘﺎﻳــﺎﻥ ﺩﺍﺩﻥ ﳘﻴــﺸﮕﯽ ﺑــﻪ‬ ‫ﻧﻘﺶ ﺍﻳﺮﺍﻥ ﮐﺎﻓﯽ ﻧﺒﻮﺩ‪ .‬ﮔﺮﭼﻪ ﺍﻳـﻦ ﺿـﺮﺑﮥ ﺳـﺨﺖ‪ ‬ﻣﺮﺍﮐـﺰ ﲤـﺪﻧﯽ ﺯﺍﻳﻨـﺪﻩ ﻭ ﭘﺮﺑـﺎﺭ ﺍﻳـﺮﺍﻥ‬

‫ﳘﭽﻮﻥ ﲰﺮﻗﻨﺪ ﻭ ﺑﻠﺦ ﻭ ﲞﺎﺭﺍ ﻭ ﻣﺮﻭ ﻫﺮﺍﺕ ﻭ ﻧﻴـﺸﺎﺑﻮﺭ ﻭ ﺭﯼ ﻭ ﺍﺳـﭙﻬﺎﻥ ﺭﺍ ﻭﻳـﺮﺍﻥ ﮐـﺮﺩ‪،‬‬ ‫ﻭ ﺳﻴﺮ ﺗﻨﺪ ﻭ ﺗﻴﺰ ﲤﺪﻥ ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﮐﻪ ﺍﺯ ﺳﺪﮤ ﺩﻭﻡ ﻫﺠﺮﯼ ﻭ ﭘﺲ ﺍﺯ ﺷﺎﻧﻪ ﺭﺍﺳﺖ ﮐـﺮﺩﻥ ﺍﺯ‬ ‫ﺯﻳﺮ ﺿﺮﺑﺎﺕ ﻋﺮﺏ ﺍﺯ ﺳـﺮ ﮔﺮﻓﺘـﻪ ﺷـﺪﻩ ﺑـﻮﺩ ﻣﺘﻮﻗـﻒ ﺳـﺎﺧﺖ؛ ﻭﻟـﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻳﻠﺨـﺎﻧﯽ ﻭ‬ ‫ﺗﻴﻤــﻮﺭﯼ ﺑــﺎﺯ ﺍﻳــﺮﺍﻥ ﻣﺜــﻞ ﲰﻨــﺪﺭ ﺍﻓــﺴﺎﻧﻪﻫــﺎﯼ ﺍﻳﺮﺍﻧــﯽ‪ ١‬ﺍﺯ ﺯﻳــﺮ ﺁﻭﺍﺭﻫــﺎﯼ ﻧﺎﺷــﯽ ﺍﺯ ﺯﻟﺰﻟــﮥ‬

‫ﻣﻐﻮﻻﻥ ﺳﺮ ﺑﺮﺁﻭﺭﺩ ﻭ ﺑﺎ ﺁﻫﻨﮕﯽ ﺁﻫﺴﺘﻪ ﺩﺭ ﺭﺍﻩ ﺑﺎﺯﮔﺸﺖ ﺑـﻪ ﺷـﮑﻮﻩ ﺩﻳﺮﻳﻨـﻪ ﺑـﻪﺣﺮﮐـﺖ ﺩﺭ‬ ‫ﺁﻣــﺪ‪ ،‬ﻭ ﺩﺭ ﻋﻬــﺪ ﺣــﺴﻴﻦ ﺑــﺎﯼﻗــﺮﺍ ﻭ ﻳﻌﻘــﻮﺏ ﺑﺎﻳﻨــﺪﺭ ﺍﻳــﻦ ﺣﺮﮐــﺖ ﺭﺍ ﺗﻨــﺪﺗﺮ ﮐــﺮﺩ‪ .‬ﺍﻳــﻦﺑــﺎﺭ‬

‫ﮔﺮﺩﺵ ﺭﻭﺯﮔﺎﺭ ﻳﮏ ﻋﻨـﺼﺮ ﻧﻮﺭﺳـﻴﺪﻩ ﺍﺯ ﳘـﺎﻥ ﺗﺮﮐـﺎﻥ ﺑـﻪﻧـﺎﻡ »ﻗﺰﻟﺒـﺎﺵ« ﺭﺍ ﻭﺍﺭﺩ ﻋﺮﺻـﮥ‬

‫ﺍﻳﺮﺍﻥﺳﺘﻴﺰﯼ ﮐﺮﺩ ﺗﺎ ﺑﻪﺩﺳﺖ ﺍﻭ ﺿـﺮﺑﮥ ‪‬ـﺎﻳﯽ ﺭﺍ ﺑـﺮ ﭘﻴﮑـﺮ ﲤـﺪﻥ ﺍﻳﺮﺍﻧـﯽ ﻭﺍﺭﺩ ﺳـﺎﺯﺩ‪ .‬ﺑـﺎ‬

‫ﻭﺭﻭﺩ ﺍﻳ ــﻦ ﻋﻨ ــﺼﺮ ﻭﻳﺮﺍﻧﮕ ــﺮ ﭼﻨ ــﺎﻥ ﺿ ــﺮﺑﻪﺋ ــﯽ ﺑ ــﺮ ﭘﻴﮑ ــﺮ ﺍﻳ ــﺮﺍﻥ ﻭﺍﺭﺩ ﺁﻣ ــﺪ ﮐ ــﻪ ﺗ ــﺎ ﺍﻣ ــﺮﻭﺯ‬ ‫ﻧﺘﻮﺍﻧ ــﺴﺘﻪ ﺍﺳ ــﺖ ﮐﻤ ــﺮﺵ ﺭﺍ ﺭﺍﺳ ــﺖ ﮐﻨ ــﺪ؛ ﻭ ﻫﻨ ــﻮﺯ ﺩﺭﺩ ﺁﻥ ﺿ ــﺮﺑﻪ ﺭﺍ ﺑ ــﺎ ﳘ ــﮥ ﻭﺟ ــﻮﺩﺵ‬

‫‪ 1‬ﲰﻨﺪﺭ ﻳﮏ ﭘﺮﻧﺪﮤ ﺍﺳﺎﻃﻴﺮﯼ ﺍﺳﺖ ﮐﻪ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻪ ﻫﻴﭻﮔﺎﻩ ﳕﻴﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺁﺗﺶ ﻣﯽﺍﻓﺘﺪ‬ ‫ﻭ ﻣﯽﺳﻮﺯﺩ‪ ،‬ﻭ ﺑﺎﺯ ﺧﺎﮐﺴﺘﺶ ﺑﻪﻫﻢ ﺑﺮﻣﯽﺁﻳﺪ ﻭ ﺍﻭ ﺑﺮﻣﯽﺧﻴﺰﺩ ﻭ ﺑﻪﺯﻧﺪﮔﯽ ﺍﺩﺍﻣﻪ ﻣﯽﺩﻫﺪ‪ ،‬ﻭ‬ ‫ﺍﻳﻦ ﺭﻭﻧﺪ ﳘﻮﺍﺭﻩ ﺗﮑﺮﺍﺭ ﻣﯽﺷﻮﺩ‪.‬‬

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‫‪۱۰۱‬‬ ‫ﺍﺣﺴﺎﺱ ﻣـﯽﮐﻨـﺪ ﻭ ﺭﻧـﺞ ﻣـﯽﮐـﺸﺪ‪ ،‬ﻭ ﻣـﯽﮐﻮﺷـﺪ ﮐـﻪ ﺷـﺎﻳﺪ ﺍﺯ ﺯﻣـﻴﻦ ﺑﺮﺧﻴـﺰﺩ ﻭ ﺑـﺎﺯ ﺑـﻪﺭﺍﻩ‬ ‫ﲤﺪﻥﺳﺎﺯﯼ ﺍﻓﺘﺪ‪.‬‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ ﲞـﺸﯽ ﺍﺯ ﺗـﺎﺭﻳﺦ ﻣـﺎ ﺑـﻮﺩﻩﺍﻧـﺪ‪ .‬ﻣـﺎ ﺩﺭ ﺭﺍﻩ ﺁﺷـﻨﺎﻳﯽ ﺑـﺎ‬

‫ﺗﺎﺭﻳﺦ ﺧﻮﺩﻣﺎﻥ ﺑﺎﻳﺪ ﳘﮥ ﮐﺴﺎﻧﯽ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺨﻤﺎﻥ ﻧﻘﺶ ﺩﺍﺷﺘﻪﺍﻧـﺪ ﺭﺍ ﺑـﻪ ﳘـﺎﻥﺳـﺎﻥ ﮐـﻪ‬ ‫ﺑــﻮﺩﻩﺍﻧــﺪ ﺑﺎﺯﳕــﺎﻳﯽ ﮐﻨــﻴﻢ‪ .‬ﻣــﺎ ﺍﮐﻨــﻮﻥ ﻣﻠﺘــﯽ ﻫــﺴﺘﻴﻢﮐــﻪ ﺍﺯ ﮐ ـﺎﺭﻭﺍﻥ ﲤــﺪﻥ‪ ‬ﺟﻬــﺎﻧﯽ ﻋﻘــﺐ‬

‫ﻣﺎﻧــﺪﻩﺍﻳــﻢ‪ ،‬ﺧﻴﻠــﯽ ﻫــﻢ ﻋﻘــﺐ ﻣﺎﻧــﺪﻩﺍﻳــﻢ؛ ﺩﺭ ﺣــﺎﻟﯽ ﮐــﻪ ﺑــﻪﺧــﻮﺑﯽ ﻣــﯽﺩﺍﻧــﻴﻢ ﮐــﻪ ﻣــﺎ ﻣﻠﺘــﯽ‬ ‫ﲤﺪﻥﺁﻓﺮﻳﻦ ﺑﻮﺩﻩﺍﻳﻢ‪ ،‬ﻭ ﺳﺪﻩﻫﺎﯼ ﺩﺭﺍﺯﯼ ﻧﻪ ﺗﻨﻬﺎ ﭘﺮ‪‬ﺪﺍﺭ ﲤﺪﻥ ﺟﻬﺎﻧﯽ ﺑﻠﮑﻪ ﺳﺎﺯﻧﺪﮤ‬

‫ﲤﺪﻥ ﺑﻮﺩﻩﺍﻳﻢ‪ .‬ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﻣﺎ ﺁﻣﺎﺩﮔﯽ ﺩﺍﺭﻳـﻢ ﮐـﻪ ﳘـﺎﻥ ﻧﻘـﺸﯽ ﺭﺍ ﺍﻳﻔـﺎ ﮐﻨـﻴﻢ ﮐـﻪ ﭘـﻴﺶ ﺍﺯ‬ ‫ﺍﻳــﻦ ﺍﻳﻔــﺎ ﮐــﺮﺩﻩﺍﻳــﻢ‪ .‬ﻭﻟــﯽ ﭼــﻪ ﭼﻴــﺰﯼ ﻣــﺎ ﺭﺍ ﺍﺯ ﺍﻳﻔــﺎﯼ ﺍﻳــﻦ ﻧﻘــﺶ ﺑﺎﺯﺩﺍﺷــﺘﻪ ﺍﺳــﺖ؟ ﭼــﻪ‬

‫ﭼﻴ ــﺰﯼ ﻣ ــﺎﻧﻊ ﺷ ــﺪﻩ ﮐ ــﻪ ﻣ ــﺎ ﺑﺘ ــﻮﺍﻧﻴﻢ ﺁﻥ ﺧ ــﺪﻣﺖ ﺷﺎﻳ ــﺴﺘﻪﺋ ــﯽ ﺭﺍ ﮐ ــﻪ ﺑﺎﻳ ــﺴﺘﮥ ﻣ ــﺎ ﺍﺳ ــﺖ‬ ‫ﺑــﻪﺧﻮﺩﻣــﺎﻥ ﻭ ﺑــﻪ ﺑــﺸﺮﻳﺖ ﺑﮑﻨــﻴﻢ‪ .‬ﻣــﺎ ﺫﺍ ‪‬ﺗــﺎ ﺧــﺎﺩﻡ ﲤــﺪﻥ ﻭ ﻓﺮﻫﻨــﮓ ﺑــﻮﺩﻩﺍﻳــﻢ‪ ،‬ﻭﻟــﯽ ﭼــﻪ‬

‫ﭼﻴــﺰﯼ ﺍﮐﻨــﻮﻥ ﺩﺳــﺘﻬﺎﯼ ﻣــﺎ ﺭﺍ ﺑــﺴﺘﻪ ﻭ ﺍﺯ ﺍﻳــﻦ ﺧــﺪﻣﺘﮕﺰﺍﺭﯼ ﺑﺎﺯﺩﺍﺷــﺘﻪ ﺍﺳــﺖ؟ ﭼــﺮﺍ ﻣــﺎ‪،‬‬

‫ﺑــﻪﺟــﺎﯼ ﺁﻧﮑــﻪ ﺑــﻪﺣﮑــﻢ ﺧﺼﻴــﺼﮥ ﻓﺮﻫﻨــﮓ ﻗــﻮﻣﯽ ﻭ ﺑﺎﺳــﺘﺎﻧﯽﻣــﺎﻥ ﻣــﺸﻌﻞﺩﺍﺭ ﻓﺮﻫﻨــﮓ ﻭ‬ ‫ﲤﺪﻥ ﺑﺎﺷﻴﻢ‪ ،‬ﺍﻳﻦﳘﻪ ﺍﺯ ﮐﺎﺭﻭﺍﻥ ﲤﺪﻥ ﻋﻘﺐ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺷﺪﻩﺍﻳـﻢ؟ ﭼـﻪ ﮐـﺴﺎﻧﯽ ﻳـﺎ ﭼـﻪ‬

‫ﭼﻴﺰﻫــﺎﺋﯽ ﺑﺎﻋــﺚ ﺍﻳــﻦ ﻋﻘــﺐﻣﺎﻧــﺪﮔﯽ ﻫــﺴﺘﻨﺪ؟ ﺁﻳــﺎ ﻣــﯽﺗــﻮﺍﻥ ﺍﻳــﻦ ﻋﻠﺘــﻬﺎ ﺭﺍ ﺷــﻨﺎﺧﺖ ﻭ‬ ‫ﺭﻳﺸﻪﻳﺎﺑﯽ ﮐﺮﺩ؟ ﺁﻳﺎ ﻭﺍﻗﻌ‪‬ﺎ ﺭﺧﺪﺍﺩﻫﺎﯼ ﺗﺎﺭﻳﺨﯽ ﺑﺎ ﻣﺎ ﭼﻨـﺎﻥ ﮐـﺮﺩﻩﺍﻧـﺪ ﮐـﻪ ﻣـﺎ ﺑـﻪﺣـﺪﯼ ﺍﺯ‬

‫ﺧﻮﺩﻣــﺎﻥ ﺑﻴﮕﺎﻧــﻪ ﺷــﺪﻩﺍﻳــﻢ ﮐــﻪ ﺍﻣﮑــﺎﻥ ﺑﺎﺯﮔــﺸﺖ ﺑــﻪﺧﻮﺩﻣــﺎﻥ ﻭﺟــﻮﺩ ﻧــﺪﺍﺭﺩ؟ ﻳــﺎ ﺑــﺮﺍﯼ‬ ‫ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺧﻮﻳﺸﺘﻨﻤﺎﻥ ﺭﺍﻫﯽ ﻫﺴﺖ ﮐﻪ ﺑﺎﻳﺪ ﺁﻥﺭﺍ ﺑﻴﺎﺑﻴﻢ ﻭ ﺑﭙﻴﻤﺎﺋﻴﻢ؟‬

‫ﺍﻳﻨـ ــﻬﺎ ﭘﺮﺳـ ــﺸﻬﺎﺋﯽ ﺍﺳـ ــﺖ ﮐـ ــﻪ ﻣﻄﺎﻟﻌـ ــﮥ ﺗـ ــﺎﺭﻳﺨﯽ ﭘﺎﺳـ ــﺨﻬﺎﻳﺶ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴـ ــﺎﺭ ﻣـ ــﺎ‬

‫ﻣﯽﮔﺬﺍﺭﺩ‪ .‬ﻓﺎﻳﺪﮤ ﻣﻄﺎﻟﻌﮥ ﺗﺎﺭﻳﺦ ﺭﺍ ﺍﺯ ﺍﻳﻨﺠﺎ ﻣـﯽﺗـﻮﺍﻥ ﻣﻌﻠـﻮﻡ ﺩﺍﺷـﺖ‪ .‬ﻣﻄﺎﻟﻌـﮥ ﺗـﺎﺭﻳﺦ ﺩﺭ‬

‫ﺻــﻮﺭﺗﯽ ﻓﺎﻳــﺪﻩﻣﻨــﺪ ﺧﻮﺍﻫــﺪ ﺑــﻮﺩ ﮐــﻪ ﳘــﮥ ﺗــﺎﺭﻳﺦﺳــﺎﺯﺍﻥ ﮔﺬﺷــﺘﻪﻣــﺎﻥ ﺭﺍ ﺑــﻪ ﳘــﺎﻥﺳــﺎﻥ ﮐــﻪ‬

‫ﺑــﻮﺩﻩﺍﻧــﺪ ﺑﺎﺯﺷﻨﺎﺳــﯽ ﮐﻨــﻴﻢ‪ ،‬ﻭ ﺑــﺮ ﺍﺳــﺎﺱ ﺍﻳــﻦ ﺑــﺎﺯﺧﻮﺍﻧﯽ ﻭ ﺑﺎﺯﺷﻨﺎﺳــﯽ ﺑــﻪ ﻋﻤﻠﮑﺮﺩﻫــﺎ ﻭ‬ ‫ﻧﺘﺎﻳﺞ ﻋﻤﻠﮑﺮﺩﻫﺎﻳﺸﺎﻥ ﭘﯽ ﺑﱪﻳﻢ ﻭ ﻋﻠﺖ ﻋﻘﺐﻣﺎﻧﺪﮔﯽﹺ ﲤﺪﻧﯽﹺ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭﻳـﺎﺑﻴﻢ‪ .‬ﺑـﻪ‬

‫ﳘﻴﻦ ﺧﺎﻃﺮ ﺍﺳﺖ ﮐﻪ ﻣﻦ ﳘﻮﺍﺭﻩ ﺩﺭ ﻧﻮﺷـﺘﻪﻫـﺎﻳﻢ ﻣـﯽﮐﻮﺷـﻢ ﮐـﻪ ﺟﻨﺒـﻪﻫـﺎﯼ ﺭﻭﺍﻧـﺸﻨﺎﺳﯽ‬ ‫ﺷﺨﺼﻴﺘﯽﹺ ﮐﺴﺎﻧﯽ ﮐﻪ ﺩﺭ ﺳﺎﺧﱳ ﺗﺎﺭﻳﺦ ﻣﺎ ﺳﻬﻤﯽ ﺩﺍﺷـﺘﻪﺍﻧـﺪ ﺭﺍ ﺑـﺎﺯﺧﻮﺍﻧﯽ ﮐـﻨﻢ‪ ،‬ﺣﺘـﯽ‬

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‫‪۱۰۲‬‬ ‫ﺍﮔــﺮ ﺍﻳــﻦ ﺑــﺎﺯﺧﻮﺍﻧﯽ ﺑــﻪ ﻣــﺬﺍﻕ ﺑــﺴﻴﺎﺭ ﮐــﺴﺎﻥ ﻧــﺎﮔﻮﺍﺭ ﺑﻴﺎﻳــﺪ ﻳــﺎ ﺍﻳــﻦ ﺣﻘــﺎﻳﻖ ﺭﺍ ﺍﻫﺎﻧــﺖ ﺑــﻪ‬ ‫ﺧﻮﺩﺷــﺎﻥ ﺗﻠﻘ ــﯽ ﮐﻨﻨ ــﺪ ﻭ ﺑﺮﺁﺷ ــﻮﺑﻨﺪ ﮐ ــﻪ ﭼ ــﺮﺍ ﺍﻳ ــﻦ ﺣﻘ ــﺎﻳﻖ ﺑ ــﺎﺯﺧﻮﺍﻧﯽ ﻣ ــﯽﺷ ــﻮﺩ! ﺍﻳﻨ ــﻬﺎ‬ ‫ﻣﯽﺧﻮﺍﻫﻨﺪ ﺑﻪ ﺯﺑﺎﻥ ﺑﯽﺯﺑﺎﻧﯽ ﺑﮕﻮﻳﻨﺪ ﮐﻪ ﮐـﺴﯽ ﻧﺒﺎﻳـﺪ ﺑـﺎ ﮔﺬﺷـﺘﻪﻫـﺎﯼ ﻣـﺎ ﮐـﺎﺭﯼ ﺩﺍﺷـﺘﻪ‬ ‫ﺑﺎﺷﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﮐﻨﺪﻭﮐﺎﻭ ﮐﻨﺪ ﻭ ﺩﺭ ﻣﻌﺮﺽ ﺩﻳﺪ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﺑﺎﺯﳕﺎﻳﯽﹺ ﺣﻘﺎﻳﻖ ﺗﺎﺭﻳﺨﯽ ﺩﺭ‬ ‫ﻧﻈــﺮ ﺍﻳﻨــﻬﺎ ﺟﻬــﺖﮔﻴــﺮﯼﹺ ﻧــﮋﺍﺩﯼ ﻭ ﻗــﻮﻣﯽ ﺗﻠﻘــﯽ ﻣــﯽﺷــﻮﺩ‪ .‬ﺑﺎﺯﳕــﺎﻳﯽ ﺧ ـﺼﺎﻳﺺﹺ ﻭﺍﻻﯼ‬

‫ﻓﺮﻫﻨﮓ ﻭ ﲤﺪﻥ ﺍﻳﺮﺍﻧﯽ ﺩﺭﻧﻈﺮ ﺍﻳﻨﻬﺎ ﺷﻮﻭﻳﻨﻴـﺴﻢ ﺗﻠﻘـﯽ ﻣـﯽﺷـﻮﺩ‪ .‬ﺑﺎﺯﳕـﺎﻳﯽﹺ ﺟﻨﺎﻳﺘـﻬﺎﯼ‬ ‫ﺗﺎﺭﻳﺨﯽﹺ ﺍﻗﻮﺍﻡﹺ ﺍﺷﻐﺎﻟﮕ ﹺﺮ ﺍﻳﺮﺍﻥ ﺩﺭﻧﻈـﺮ ﺍﻳﻨـﻬﺎ ﺗﻌـﺼﺐﹺ ﻗـﻮﻣﯽ ﻧﺎﻣﻴـﺪﻩ ﻣـﯽﺷـﻮﺩ‪ .‬ﺑﺎﺯﳕـﺎﻳﯽ‬

‫ﻋﻠﺘــﻬﺎﯼ ﻋﻘــﺐﻣﺎﻧــﺪﮔﯽﹺ ﺍﻳــﺮﻥ ﺩﺭ ﺳــﺪﻩﻫــﺎﯼ ﺍﺧﻴــﺮ‪ ،‬ﻭ ﺗــﻼﺵ ﺑــﺮﺍﯼ ﻳــﺎﻓﱳﹺ ﺭﺍﻩ ﺑﺎﺯﮔــﺸﺖ‬ ‫ﺑــﻪﺭﻳــﺸﻪﻫــﺎﯼ ﻓﺮﻫﻨﮕـﯽﹺ ﲤــﺪﻥﺳــﺎﺯ ﺩﺭﻧﻈــﺮ ﺍﻳﻨــﻬﺎ ﺑﺎﺳــﺘﺎﻥﮔﺮﺍﻳــﯽ ﺗﻠﻘــﯽ ﻣــﯽﺷــﻮﺩ‪ .‬ﺗــﻼﺵ‬

‫ﺑﺮﺍﯼ ﺷﻨﺎﺧﱳﹺ ﻫﻮﻳﺖ ﺍﺻﻴﻞ ﺍﻳﺮﺍﻧﯽ ﺩﺭﻧﻈﺮ ﺍﻳﻨـﻬﺎ ﻳﮑﺠﺎﻧﺒـﻪﻧﮕـﺮﯼ ﺗﻠﻘـﯽ ﻣـﯽﺷـﻮﺩ‪ .‬ﻟـﺬﺍ‬ ‫ﺍﺯ ﺑﺎﺯﳕــﺎﻳﯽﹺ ﺣﻘــﺎﻳﻖ ﺗــﺎﺭﻳﺨﯽ ﺑﺮﺁﺷــﻔﺘﻪ ﻣــﯽﺷــﻮﻧﺪ ﻭ ﺑــﻪ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺍﻳﻨــﻬﺎ ﺭﺍ ﺑﺎﺯﳕــﺎﻳﯽ‬ ‫ﮐﻨﻨﺪ ﺍﻧﻮﺍﻉ ‪‬ﻤﺘﻬﺎ ﻣﯽﺯﻧﻨﺪ‪.‬‬

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‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‬

‫ﺗﺴﺨﻴﺮﺍﻳﺮﺍﻥﺗﻮﺳﻂﻗﺰﻟﺒﺎﺷﺎﻥ‬ ‫ﺗﺼﺮﻑ ﺍﺳﭙﻬﺎﻥ‬ ‫ﺩﺭ ﺯﻣ ــﺴﺘﺎﻥ ﺳ ــﺎﻝ ‪ ۸۸۰‬ﺳ ــﺮﺍﻥ ﻗﺰﻟﺒ ــﺎﺵ ﺧ ــﱪ ﻳﺎﻓﺘﻨ ــﺪ ﮐ ــﻪ ﺍﻟﻮﻧ ــﺪ ﺑﻴ ــﮏ ﺑﺎﻳﻨ ــﺪﺭ ﺩﺭ‬ ‫ﺍﺭﺯﳒﺎﻥ ﻟﺸﮑﺮ ﺁﺭﺍﺳﺘﻪ ﻭ ﻗﺼﺪ ﲪﻠﻪ ﺑﻪ ﺗﱪﻳـﺰ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺁ‪‬ـﺎ ﺑـﯽﺩﺭﻧـﮓ ﺷـﺎﻩ ﺭﺍ ﺑـﺎ ﺧﻴـﻞ‬

‫ﻋﻈــﻴﻢ ﻗﺰﻟﺒــﺎﺵ ﺑﺮﺩﺍﺷــﺘﻪ ﺑــﻪﺳــﻮﯼ ﺍﺭﺯﳒــﺎﻥ ﺑــﻪﺭﺍﻩ ﺍﻓﺘﺎﺩﻧــﺪ‪ .‬ﺍﻟﻮﻧــﺪ ﺑﻴــﮏ ﮐــﻪ ﻳــﺎ ﺗــﺎﺏ‬ ‫ﻣﻘﺎﻭﻣﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺳـﭙﺎﻩ ﻗﺰﻟﺒـﺎﺵ ﺭﺍ ﻧﺪﺍﺷـﺖ ﻭ ﻳـﺎ ﻧﻘـﺸﻪ ﺑـﺮﺍﯼ ﺗـﺼﺮﻑ ﺗﱪﻳـﺰ ﭼﻴـﺪﻩ ﺑـﻮﺩ‬ ‫ﺍﺭﺯﳒﺎﻥ ﺭﺍ ﺑﺮﺍﯼ ﺁ‪‬ـﺎ ﺭﻫـﺎ ﮐـﺮﺩﻩ ﺭﺍﻩ ﳔﺠـﻮﺍﻥ ﺩﺭﭘـﻴﺶ ﮔﺮﻓـﺖ‪ .‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﺮ ﺍﺭﺯﳒـﺎﻥ‬

‫ﺩﺳــﺖ ﻳﺎﻓﺘﻨــﺪ ﻭ ﺩﺳــﺖ ﺑــﻪﮐــﺸﺘﺎﺭ ﻭ ﺗــﺎﺭﺍﺝ ﮔــﺸﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺍﺛﻨــﺎﺀ ﺍﻟﻮﻧــﺪ ﺑﻴــﮏ ﺍﺯ ﺭﺍﻩ‬

‫ﳔﺠﻮﺍﻥ ﺑﻪﺳﻮﯼ ﺗﱪﻳﺰ ﺣﺮﮐﺖ ﮐﺮﺩ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺩﺭﻏﻴﺎﺏ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺑــﺎ ﺷــﺎﺩﯼ ﺍﺯ ﺍﻭ ﺍﺳــﺘﻘﺒﺎﻝ ﳕــﻮﺩﻩ ﺷــﻬﺮ ﺭﺍ ﺩﺍﻭﻃﻠﺒﺎﻧــﻪ ﺑــﻪ ﺍﻭ ﺗــﺴﻠﻴﻢ ﮐﺮﺩﻧــﺪ‪ .‬ﻣــﺮﺩﻡ ﺗﱪﻳــﺰ‬ ‫ﺑﻪﮔﻤﺎﻥ ﺁﻧﮑﻪ ﺩﻳﮕﺮ ﺩﻭﺭﺍﻥ ﺳﻴﺎﻩ ﻭ ﮐﺎﺑﻮﺳﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺳﺮ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﺷﻬﺮ ﺭﺍ ﺁﺫﻳﻦ‬ ‫ﺑــﺴﺘﻨﺪ ﻭ ﭼﻨــﺪ ﺭﻭﺯ ﺑــﻪ ﺟــﺸﻦ ﻭ ﭘــﺎﻳﮑﻮﺑﯽ ﻣــﺸﻐﻮﻝ ﺷــﺪﻧﺪ‪ .‬ﺍﻭﺑﺎﺷــﺎﻥ‪ ‬ﺷــﻬﺮﯼ ﻭ ﺩﺳــﺘﻪﻫــﺎﯼ‬

‫‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﻭ ﺑﻘﺎﻳﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺷﻬﺮ ﮔﺮﻳﺨﺘﻨﺪ‪.‬‬

‫ﻭﻟﯽ ﺷﺎﺩﯼﹺ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﭼﻨﺪﺍﻥ ﺩﻳﺮﭘﺎ ﻧﺒﻮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﳘﻴﻦﮐﻪ ﺍﺯ ﺗﺴﻠﻴﻢ ﺗﱪﻳـﺰ ﺑـﻪ‬

‫ﺍﻟﻮﻧﺪ ﺑﻴـﮏ ﺍﻃـﻼﻉ ﻳﺎﻓﺘﻨـﺪ ﺍﺭﺯﳒـﺎﻥ ﺭﺍ ﻧﻴﻤـﻪﺗـﺎﺭﺍﺝ ﺭﻫـﺎ ﮐﺮﺩﻧـﺪ ﻭ ﺑـﻪﺳـﻮﯼ ﺗﱪﻳـﺰ ﺗـﺎﺧﱳ‬

‫ﮔﺮﻓﺘﻨ ــﺪ‪ .‬ﺍﻟﻮﻧ ــﺪ ﺑﻴ ــﮏ ﺑ ــﺮﺍﯼ ﻣﻘﺎﺑﻠ ــﻪ ﺑ ــﺎ ﺁ‪ ‬ــﺎ ﺍﺯ ﺷ ــﻬﺮ ﺑﻴ ــﺮﻭﻥ ﺷ ــﺪ‪ ،‬ﻭﻟ ــﯽ ﺩﺭ ﺑﺮﺍﺑ ــﺮ ﺁ‪ ‬ــﺎ‬

‫ﺷﮑــﺴﺖ ﻳﺎﻓــﺖ ﻭ ﺗﱪﻳــﺰ ﺩﻭﺑ ـﺎﺭﻩ ﺑــﻪﺩﺳــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﻓﺘــﺎﺩ‪ .‬ﺍﻳــﻦﺑــﺎﺭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻴﺶ ﺍﺯ‬

‫ﭘ ـ ــﻴﺶ ﻣ ـ ــﺮﺩﻡ ﻓﻠﮑ ـ ــﺰﺩﮤ ﺗﱪﻳ ـ ــﺰ ﺭﺍ ﻧ ـ ــﺸﺎﻧﮥ ﺗﻴ ـ ــﺮ ﺍﻧﺘﻘ ـ ــﺎﻡ ﺳ ـ ــﺎﺧﺘﻨﺪ‪ ،‬ﻭ ﲞ ـ ــﺶ ﻋﻈﻴﻤ ـ ــﯽ ﺍﺯ‬

‫ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﺷﻬﺮ ﺭﺍ ﺑﻪ ﺍﻧﺘﻘـﺎﻡ ﳘﮑـﺎﺭﯼ ﺑـﺎ ﺍﻟﻮﻧـﺪﺑﻴﮏ‪ ‬ﺳـﻨﯽ ﻗﺘـﻞﹺﻋـﺎﻡ ﮐﺮﺩﻧـﺪ ﻭ ﻫـﺰﺍﺭﺍﻥ‬ ‫ﺧﺎﻧﻪ ﺭﺍ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻧﺪ‪.‬‬

‫ﺍﻟﻮﻧــﺪ ﻧﻴــﺰ ﺑﻴــﮏ ﭘــﺲ ﺍﺯ ﺍﻳــﻦ ﺷﮑــﺴﺖ ﺑــﻪ ﳘــﺪﺍﻥ ﮔﺮﻳﺨــﺖ ﻭ ﺍﺯ ﺁﳒــﺎ ﺑــﻪ ﺑﻐــﺪﺍﺩ ﻭ‬

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‫‪۱۰۴‬‬ ‫ﺳﭙﺲ ﺑﻪ ﺩﻳﺎﺭ ﺑﮑﺮ ﻭ ﺍﺭﺯﳒﺎﻥ ﺭﻓﺖ؛ ﻭ ﺣﺪﻭﺩ ﻳﮑﺴﺎﻝ ﺑﻌﺪ ﺩﺭ ﺍﺭﺯﳒﺎﻥ ﺩﺭﮔﺬﺷﺖ‪.‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﺍﺛﻨــﺎﺀ ﻣﺮﺍﺩﺑﻴــﮏ ﺑﺎﻳﻨــﺪﺭ ﮐــﻪ ﺩﺭ ﺷــﻴﺮﺍﺯ ﻣــﺴﺘﻘﺮ ﺑــﻮﺩ ﺑــﻪﻗــﺼﺪ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ‬ ‫ﺣﺮﮐﺖ ﮐﺮﺩ ﻭ ﺩﺭ ﳘﺪﺍﻥ ﺍﺭﺩﻭ ﺯﺩ‪ .‬ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺑﺮﺩﺍﺷـﺘﻪ ﺩﺭ ﺩﻭﺍﺯﺩﻩ‬

‫ﻫﺰﺍﺭ ﻣﺮﺩ ﺑﻪﻣﻘﺎﺑﻠﮥ ﻣﺮﺍﺩﺑﻴﮏ ﺷـﺘﺎﻓﺘﻨﺪ‪ .‬ﺩﺭ ﻧـﱪﺩ ﺳـﺨﺘﯽ ﮐـﻪ ﻧﺰﺩﻳـﮏ ﳘـﺪﺍﻥ ﺩﺭﮔﺮﻓـﺖ‬

‫ﻣﺮﺍﺩﺑﻴــﮏ ﺷﮑــﺴﺖ ﻳﺎﻓﺘــﻪ ﺑــﻪ ﺷــﻴﺮﺍﺯ ﮔﺮﻳﺨــﺖ‪ .‬ﳘــﺪﺍﻥ ﻭ ﺗــﻮﺍﺑﻌﺶ ﺑــﻪﺩﺳــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﺍﻓﺘﺎﺩ ﻭ ﺩﺭ ﺁﻥﺷﻬﺮ ﻭ ﺭﻭﺳﺘﺎﻫﺎﯼ ﺗﺎﺑﻌﻪ ﺩﺳﺖ ﺗﻌﺪﯼ ﻭ ﲣﺮﻳﺐ ﮔـﺸﻮﺩﻧﺪ‪ .‬ﺳـﭙﺲ ﺍﺯ ﺁﳒـﺎ‬

‫ﺭﺍﻫﯽ ﺍﺳﭙﻬﺎﻥ ﺷﺪﻧﺪ‪ ،‬ﻭ ﺷﻬﺮ ﺭﺍ ﺩﺭ ﳏﺎﺻﺮﻩ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻣـﺪﺕ ﮐﻮﺗـﺎﻫﯽ ﺍﺳـﭙﻬﺎﻥ‬

‫ﺭﺍ ﻣﺘﺼﺮﻑ ﺷﺪﻧﺪ‪ .‬ﺍﺳﭙﻬﺎﻥ ﺍﺯ ﲨﻠﻪ ﺷـﻬﺮﻫﺎﯼ ﺑـﺰﺭﮒ ﺍﻳـﺮﺍﻥ ﺑـﻮﺩ ﻭ ﳘـﮥ ﻣـﺮﺩﻣﺶ ﺳـﻨﯽ‬ ‫ﺷــﺎﻓﻌﯽ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﺳــﭙﻬﺎﻥ ﺩﺭ ﺳــﺪﻩﻫــﺎﯼ ﭘــﻴﺶ ﭼﻨــﺪﻳﻦ ﺑــﺎﺭ ﭘﺎﻳﺘﺨــﺖ ﺷــﺪﻩ ﺑــﻮﺩ ﻭ ﺩﺭ ﺁﻥ‬

‫ﺍﻭﺍﺧــﺮ ﭘﺎﻳﺘﺨ ـﺖ‪ ‬ﺳــﻠﻄﺎﻥ ﻳﻌﻘــﻮﺏ ﺑﺎﻳﻨــﺪﺭ ﺑــﻮﺩ‪ .‬ﺑﻨﺎﻫــﺎﯼ ﺗــﺎﺭﻳﺨﯽ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﻣــﺴﺠﺪ ﻭ‬

‫ﻣﺪﺭﺳﻪ ﻭ ﮐﺘﺎﲞﺎﻧﻪ ﻭ ﺑﻴﻤﺎﺭﺳﺘﺎﻥ ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺖ؛ ﻭ ﭼﻮﻧﮑﻪ ﺍﺳﭙﻬﺎﻥ ﺑﺮ ﻣﺴﻴ ﹺﺮ ﺟـﺎﺩﮤ‬

‫ﺍﺑﺮﻳ ــﺸﻢ ﻗ ــﺮﺍﺭ ﺩﺍﺷ ــﺖ ﻭ ﺷ ــﻬﺮ ﺑﺎﺯﺭﮔ ــﺎﻧﯽ ﺑ ــﻴﻦ ﺍﳌﻠﻠ ــﯽ ﻭ ﺑ ــﺴﻴﺎﺭ ﺛﺮﻭﲤﻨ ــﺪ ﺑ ــﻮﺩ ﻳﮑ ــﯽ ﺍﺯ‬

‫ﺑﺰﺭﮔﺘ ــﺮﻳﻦ ﺑﺎﺯﺍﺭﻫ ــﺎﯼ ﺍﻳ ــﺮﺍﻥ ﺑ ــﺎ ﭼﻨ ــﺪﻳﻦ ﮐﺎﺭﻭﺍﻧ ــﺴﺮﺍﯼ ﺑ ــﺰﺭﮒ ﺩﺭ ﺷ ــﻬﺮ ﺍﺳ ــﭙﻬﺎﻥ ﺑ ــﻮﺩ‪.‬‬ ‫ﺍﺳ ــﭙﻬﺎﻥ ﺩﺭ ﺗ ــﺎﺭﻳﺦ ﭘ ــﺲ ﺍﺯ ﺍﺳ ــﻼﻡﹺ ﺧ ــﻮﻳﺶ ﭼﻨ ــﺪﻳﻦ ﺩﺍﻧ ــﺸﻤﻨﺪ ﺑ ــﺰﺭﮒ ﲢﻮﻳ ــﻞ ﺟﺎﻣﻌ ــﮥ‬ ‫ﺑــﺸﺮﻳﺖ ﺩﺍﺩﻩ ﺑــﻮﺩ ﮐــﻪ ﺗــﺎ ﺍﻣــﺮﻭﺯ ﻣﺎﻳــﮥ ﻓﺨــﺮ ﺟﻬــﺎﻥ ﻣﻮﺳــﻮﻡ ﺑــﻪﺍﺳــﻼﻣﯽﺍﻧــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ‬

‫ﺍﺳـﭙﻬﺎﻥ ﺩﺳـﺖ ﺑـﻪ ﭼﻨــﺎﻥ ﻓﺠـﺎﻳﻌﯽ ﺯﺩﻧـﺪ ﮐــﻪ ﺟﻨﺎﻳﺘﻬﺎﻳـﺸﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺩﺭ ﻣﻘﺎﺑــﻞ ﺁﻥ‬ ‫ﺍﻧﺪﮎ ﻣﯽﳕﻮﺩ‪ .‬ﻫﺮﭼﻪ ﻣﺴﺠﺪ ﻭ ﻣﺪﺭﺳﻪ ﻭ ﺍﺑﻨﻴﮥ ﺗﺎﺭﻳﺨﯽ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﺩﻭﺭﺍﻥ ﻃﺎﻫﺮﻳﺎﻥ ﻭ‬ ‫ﺩﻳﻠﻤﻴﺎﻥ ﻭ ﺳﻠﺠﻮﻗﻴﺎﻥ ﻭ ﺗﻴﻤﻮﺭﻳﺎﻥ ﺩﺭ ﺍﺳﭙﻬﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﺑـﻪﺩﺳـﺖ ﺁ‪‬ـﺎ ﺁﺳـﻴﺐ ﺩﻳـﺪ‪.‬‬

‫ﲞﺶ ﺍﻋﻈﻢ ﻋﻠﻤﺎ ﻭ ﻓﻘﻬﺎ ﻭ ﻣﺪﺭﺳﺎﻥ ﻭ ﺍﻫﻞ ﺩﺍﻧﺶ ﮐﻪ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑﻮﺩﻧﺪ ﺍﺯ ﺷﻬﺮ ﺑﮕﺮﻳﺰﻧﺪ‬ ‫ﺑ ــﻪ ﮐ ــﺸﱳ ﺭﻓﺘﻨ ــﺪ‪ .‬ﮐ ــﺸﺘﺎﺭ ﻣ ــﺮﺩﻡ ﺍﺳ ــﭙﻬﺎﻥ ﭼﻨ ــﺪﻳﻦ ﺭﻭﺯ ﻣﺘ ــﻮﺍﻟﯽ ﺍﺩﺍﻣ ــﻪ ﺩﺍﺷ ــﺖ ﻭ ﲞ ــﺶ‬

‫ﺑﺰﺭﮔــﯽ ﺍﺯ ﻣــﺮﺩﻡ ﺍﺳــﭙﻬﺎﻥ ﮐــﺸﺘﺎﺭ ﺷــﺪﻧﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﻣﻴــﺎﻥ ﺍﻣــﻮﺍﻝ ﻣــﺮﺩﻡ ﺑــﻪ ﻏــﺎﺭﺕ ﺭﻓــﺖ ﻭ‬ ‫ﻣﺰﺍﺭﻉ ﻭ ﺑﺎﻏﺴﺘﺎ‪‬ﺎ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻩ ﺷﺪ‪.‬‬ ‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺳــﭙﺲ ﺍﺳــﭙﻬﺎﻥ ﻭﮐﻠﻴــﮥ ﺯﻣﻴﻨــﻬﺎﯼ ﺗﺎﺑﻌــﻪ ﺭﺍ ﺑــﻪﻋﻨــﻮﺍﻥ ﺗﻴــﻮﻝ )ﻣﻠ ـﮏ‪‬‬

‫ﺷﺨﺼﯽ( ﺑﻪ ﻳﮏ ﻗﺰﻟﺒﺎﺵﹺ ﻧﻮﺟﻮﺍﻥ‪ ‬ﺍﻫﻞ ﺍﻧﺎﺗﻮﻟﯽ ﲞـﺸﻴﺪ ﮐـﻪ ﺷـﻮﻫﺮ ﺧﻮﺍﻫﺮﺧﻮﺍﻧـﺪﻩﺍﺵ‬

‫ﺑﻮﺩ ﻭ ﺩﻭﺭﻣﻴﺶ ﺧـﺎﻥ ﻧـﺎﻡ ﺩﺍﺷـﺖ ﻭ ﭘـﺴﺮ ﻋﺒـﺪﯼ ﺑﻴـﮏ ﺷـﺎﻣﻠﻮ ﺑـﻮﺩ‪ .‬ﺩﺭ ﺍﺳـﭙﻬﺎﻥ ﻧﻴـﺰ ﻣﺜـﻞ‬

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‫‪۱۰۵‬‬ ‫ﺗﱪﻳــﺰ ﻭ ﺍﺭﺩﺑﻴــﻞ ﲨﺎﻋــﺎﺕ ﺍﻭﺑــﺎﺵ ﻭ ﺑﺰﻫﮑــﺎﺭﺍﻥ ﺷــﻬﺮﯼ ﺍﺯ ﻓﺮﺻــﺖ ﺍﺳــﺘﻔﺎﺩﻩ ﺑــﻪ ﺧــﺪﻣﺖ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺁﻣﺪﻧﺪ‪ .‬ﻣﺮﺩﯼ ﺑﻪﻧﺎﻡ ﺣﺴﻴﻦ ‪‬ﺑﻨ‪‬ﺎ ﻧﻴﺰ ﺑـﺎ ﺍﺳـﺘﻔﺎﺩﻩ ﺍﺯ ﻓﺮﺻـﺘﯽ ﮐـﻪ ﭘـﻴﺶ ﺁﻣـﺪﻩ‬ ‫ﺑــﻮﺩ ﺑــﻪﻗﺰﻟﺒﺎﺷــﺎﻥ ﭘﻴﻮﺳــﺖ؛ ﻭ ﭼﻮﻧﮑــﻪ ﺧﻮﺍﻧــﺪﻥ ﻭ ﻧﻮﺷــﱳ ﻣــﯽﺩﺍﻧــﺴﺖ ﺑــﺎ ﻟﻘــﺐ »ﻣﻴــﺮﺯﺍ‬

‫ﺣﺴﻴﻦ ﻣﻌﻤﺎﺭ« ﺣﺴﺎﺑﺪﺍﺭ ﺍﻣﻮﺍﻝ ﺗﺎﺭﺍﺟﯽﹺ ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﺷﺪ‪ .‬ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﺍﻳﻦ ﻣﺮﺩ ﺭﺍ‬ ‫ﳕﺎﻳﻨــﺪﮤ ﺗــﺎﻡﺍﻻﺧﺘﻴــﺎﺭ ﺧــﻮﺩ ﮐــﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﺑــﺎ ﻣﻨــﺼﺐ »ﻭﺯﻳــﺮ ﺩﻳــﻮﺍﻥ« ﺩﺭ ﮐــﺎﺥ ﻓﺮﻣﺎﻧــﺪﺍﺭﯼ‬

‫ﺍﺳﭙﻬﺎﻥ ﻧﺸﺎﻧﺪ‪ .‬ﻭﻇﻴﻔﻪﺋﯽ ﮐﻪ ﺑﻪ ﺣﺴﻴﻦ ﺑﻨـﺎ ﳏـﻮﻝ ﺷـﺪ ﺁﻥ ﺑـﻮﺩ ﮐـﻪ ﻣﺎﻟﻴﺎ‪‬ـﺎﯼ ﺍﺳـﭙﻬﺎﻥ ﻭ‬ ‫ﺗﻮﺍﺑﻊ ﺭﺍ ﮔﺮﺩﺁﻭﺭﯼ ﮐﺮﺩﻩ ﺑﺮﺍﯼ ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﺑﻔﺮﺳﺘﺪ‪ .‬ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﳘﮥ ﺍﺧﺘﻴـﺎﺭﺍﺕ‬

‫ﺧﻮﺩﺵ ﺭﺍ ﮐﻪ ﻣﺎﻟﮑﻴﺖ ﺗـﺎﻡ ﺍﺳـﭙﻬﺎﻥ ﻭ ﺁﺑﺎﺩﻳﻬـﺎﯼ ﺗﺎﺑﻌـﻪ ﺑـﻮﺩ ﺑـﻪ ﺍﻳـﻦ ﻣـﺮﺩ ﺗﻔـﻮﻳﺾ ﮐـﺮﺩ‪،‬‬ ‫ﮔﺮﻭﻫــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺑــﻪ ﺍﻭ ﺳــﭙﺮﺩ‪ ،‬ﻭ ﺧــﻮﺩ ﺑــﺎ ﺍﺭﺩﻭﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺣﺮﮐــﺖ ﮐــﺮﺩ‪.‬‬

‫ﺣﺴﻴﻦ ﺑﻨﺎ ﺍﺯ ﺁﻥ ﭘﺲ ﺻﺎﺣﺐ ﺍﺧﺘﻴـﺎﺭ ﺟـﺎﻥ ﻭ ﻣـﺎﻝ ﻭ ﻣﻠـﮏ ﻣـﺮﺩﻡ ﻣﻨﻄﻘـﮥ ﺍﺳـﭙﻬﺎﻥ ﺷـﺪ‪ ،‬ﻭ‬ ‫ﺑــﻪ ﻭﺳ ــﻴﻠﮥ ﮐــﺎﺭﮔﺰﺍﺭﺍﻧﺶ ﮐ ــﻪ ﻋﻤﻮ ‪‬ﻣ ــﺎ ﺍﻭﺑﺎﺷــﺎﻥ ﻭ ﺑﺰﻫﮑ ــﺎﺭﺍﻥ ﺷــﻬﺮﯼ ) ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﺋﻴ ــﺎﻥ( ﺑﻮﺩﻧ ــﺪ‬

‫ﺩﺳ ــﺖ ﺗﻌ ــﺪﯼ ﺑ ــﻪ ﺟ ــﺎﻥ ﻭ ﻣ ــﺎﻝ ﻣ ــﺮﺩﻡ ﺍﺳـ ـﭙﻬﺎﻥ ﮔ ــﺸﻮﺩﻥ ﮔﺮﻓ ــﺖ‪ .‬ﺍﻭ ﺑ ــﺎ ﮐ ــﺴﺐ ﺍﺟ ــﺎﺯﻩ ﺍﺯ‬

‫ﺩﻭﺭﻣــﻴﺶ ﺧــﺎﻥ ﭼﻨــﺪﻳﻦ ﺭﻭﺳــﺘﺎﯼ ﺣﺎﺻــﻠﺨﻴﺰ ﺍﺳــﭙﻬﺎﻥ ﺭﺍ ﺑــﺮﺍﯼ ﺧــﻮﺩﺵ ﻣــﺼﺎﺩﺭﻩ ﻭ ﺳــﻨﺪ‬ ‫ﻣﺎﻟﮑﻴﺘﺸﺎﻥ ﺭﺍ ﺍﺯ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭﻳﺎﻓﺖ ﮐﺮﺩ ﻭ ﺑﻪ ﻳﮏ ﺑﺰﺭﮒﻣﺎﻟﮏ ﺗﺒﺪﻳﻞ ﺷﺪ‪.‬‬

‫ﺗﺼﺮﻑ ﭘﺎﺭﺱ ﻭ ﮐﺮﻣﺎﻥ‬ ‫ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﭘـ ــﺲ ﺍﺯ ﺗـ ــﺼﺮﻑ ﻭ ﺗـ ــﺎﺭﺍﺝ ﺍﺳـ ــﭙﻬﺎﻥ ﺑـ ــﻪﻗـ ــﺼﺪ ﺷـ ــﻴﺮﺍﺯ ﺑـ ــﻪﺭﺍﻩ ﺍﻓﺘﺎﺩﻧـ ــﺪ‪.‬‬ ‫ﻣﺮﺍﺩﺑﻴ ـﮏ ﺑﺎﻳﻨــﺪﺭ ﮐ ــﻪ ﻧﻴﺮﻭﻫــﺎﻳﺶ ﺍﻧــﺪﮎ ﺑﻮﺩﻧ ــﺪ ﻭ ﻣــﯽﺩﺍﻧــﺴﺖ ﮐ ــﻪ ﺍﺯﭘ ـﺲﹺ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ‬ ‫ﺑﺮﳔﻮﺍﻫــﺪ ﺁﻣــﺪ ﺩﺭ ﺩﺭﻭﻥ ﺩﻳﻮﺍﺭﻫــﺎﯼ ﺷــﻬﺮ ﻣﻮﺿــﻊ ﮔﺮﻓــﺖ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺷــﻬﺮ ﺭﺍ ﳏﺎﺻــﺮﻩ‬

‫ﮐﺮﺩﻧﺪ‪ .‬ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﻣﻬﺮﻣﺎﻩ ‪ ۸۸۲‬ﺷﻴﺮﺍﺯ ﺳﻘﻮﻁ ﮐﺮﺩ ﻭ ﻣﺮﺍﺩﺑﻴﮏ ﮔﺮﻳﺨﺖ‪.‬‬

‫ﺷــﻴﺮﺍﺯ ﺩﺭ ﺁﻥﺯﻣــﺎﻥ ﻳﮑــﯽ ﺍﺯ ﻣﺮﺍﮐــﺰ ﻣﻬ ـﻢﹺ ﻓﺮﻫﻨﮕــﯽ ﺍﻳــﺮﺍﻥ ﺑــﻮﺩ‪ ،‬ﭼﻨــﺪﻳﻦ ﻣﺪﺭﺳــﻪ ﺑ ـﺎ‬

‫ﺻﺪﻫﺎ ﻣﺪﺭﺱ ﺩﺭ ﺁﻥ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻨﺪ‪ ،‬ﻭ ﻣـﺮﺩﻣﺶ ﻋﻤﻮ ‪‬ﻣـﺎ ﺳـﻨﯽ ﺑﻮﺩﻧـﺪ‪ .‬ﺷـﻴﺮﺍﺯ ﻋـﻼﻭﻩ ﺑـﺮ‬ ‫ﺁﻧﮑــﻪ ﻳــﮏ ﺷــﻬﺮ ﺻــﻨﻌﺘﯽ ﻭ ﺑﺎﺯﺭﮔــﺎﻧﯽ ﻭ ﻣﺮﮐــﺰ ﻭﺻــﻞ ﺑﻨــﺪﺭﻫﺎﯼ ﺟﻨــﻮﺏ ﮐــﺸﻮﺭ ﺑــﻪ ﺩﺭﻭﻥ‬

‫ﮐــﺸﻮﺭ ﺑــﻮﺩ‪ ،‬ﻳﮑــﯽ ﺍﺯ ﺷــﻬﺮﻫﺎﯼ ﻣﻘــﺪﺱ ﮐــﺸﻮﺭ ﻧﻴــﺰ ﺑــﻪ ﴰــﺎﺭ ﻣــﯽﺭﻓــﺖ؛ ﺯﻳــﺮﺍ ﺍﺯ ﺩﻳﺮﺑــﺎﺯ‬

‫ﻣﺴﮑﻦ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺭﺟـﺎﻝ ﺑـﺰﺭﮒ ﺩﻳـﻦ ﻭ ﺍﺩﺏ ﻭ ﻓﺮﻫﻨـﮓ ﺑـﻮﺩ‪ .‬ﻣـﺴﺠﺪ ﻋﺘﻴـﻖ ﺷـﻴﺮﺍﺯ ﮐـﻪ‬

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‫‪۱۰۶‬‬ ‫ﺗﻮﺳﻂ ﻳﻌﻘﻮﺏ ﻟﻴﺚ ﺻـﻔﺎﺭ ﺩﺭ ﻧﻴﻤـﮥ ﺳـﺪﮤ ﺳـﻮﻡ ﺳـﺎﺧﺘﻪ ﺷـﺪﻩ ﻭ ﺩﺭ ﺯﻣـﺎﻥ ﻋـﻀﺪﺍﻟﺪﻭﻟﻪ ﮐـﻪ‬ ‫ﺷﻴﺮﺍﺯ ﺭﺍ ﭘﺎﻳﺘﺨﺖ ﮐﺮﺩ ﺑﻪ ﺍﻭﺝ ﺷﮑﻮﻩ ﺭﺳـﻴﺪﻩ ﺑـﻮﺩ ﻳﮑـﯽ ﺍﺯ ﺑﺰﺭﮔﺘـﺮﻳﻦ ﺣـﻮﺯﻩﻫـﺎﯼ ﺩﻳﻨـﯽ‬ ‫ﺍﻳﺮﺍﻥ ﳏﺴﻮﺏ ﻣﯽﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﻣﺪﺭﺳﻪ ﺑﻮﺩ ﮐﻪ ﺩﻫﻬﺎ ﺩﺍﻧﺸﻤﻨﺪ ﻧﺎﻣﺪﺍﺭ ﺑﻪ ﻧﻘﺎﻁ ﳐﺘﻠـﻒ‬

‫ﺍﻳــﺮﺍﻥ ﻭ ﺣﺘــﯽ ﺑــﻪ ﻣــﺼﺮ ﺍﻋــﺰﺍﻡ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺷــﻬﺮ ﺑﺰﺭﮔــﺎﻧﯽ ﺁﺭﻣﻴــﺪﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ‬ ‫ﺳــﻌﺪﯼ‪ ،‬ﺣــﺎﻓﻆ‪ ،‬ﺧﻮﺍﺟــﻮ‪ ،‬ﺷــﻴﺦ ﺭﻭﺯ‪‬ــﺎﻥ ﺍﺯ ﲨﻠــﮥ ﺁ‪‬ــﺎ ﺑﻮﺩﻧــﺪ‪ .‬ﺑــﺮ ﻓــﺮﺍﺯ ﺳــﺮﺩﺭ ﺩﺭﻭﺍﺯﮤ‬

‫ﺷﻴﺮﺍﺯ ﻗﺮﺁﻥ ﺑﺰﺭﮔﯽ ﺑﻪﻋﻨﻮﺍﻥ ﺗﱪﮎ ﻧﮕﻬﺪﺍﺭﯼ ﻣﯽﺷﺪ ﮐﻪ ﻣـﺮﺩﻡ ﺷـﻨﻴﺪﻩ ﺑﻮﺩﻧـﺪ ﻳﮑـﯽ ﺍﺯ‬ ‫ﻋ‪‬ﺮﻓﺎﯼ ﺑﺰﺭﮒ ﭘﺎﺭﺱ ﺑﻪﻧﺎﻡ ﺷﻴﺦ ﻋﺒﺪﺍﻟﺴﻼﻡ ﺑﻪﺩﺳﺖ ﺧﻮﺩﺵ ﲢﺮﻳﺮ ﮐﺮﺩﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﻣﺴﺠﺪ ﻋﺘﻴﻖ ﺷﻴﺮﺍﺯ ﻫﺸﺖ ﺳﻨﮕﺎﺏ ﺑﺰﺭﮒ ﻣﺰﻳﻦ ﺑﻪ ﺍﻧـﻮﺍﻉ ﺯﻳﻨﺘـﻬﺎ ﻭ ﺳـﻨﮓﻧﻮﺷـﺘﻪﻫـﺎ‬

‫ﳐـﺼﻮﺹ ﻭﺿــﻮ ﻧــﺼﺐ ﺑـﻮﺩ ﮐــﻪ ﺍﺯ ﻳﺎﺩﮔﺎﺭﻫــﺎﯼ ﻫﻨــﺮﯼ ﺯﻣـﺎﻥ ﻋــﻀﺪﺍﻟﺪﻭﻟﻪ ﺑــﻮﺩ‪ ،‬ﻭ ﻣــﺮﺩﻡ‬

‫ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﻫﺮﮐﻪ ﺩﺭ ﺍﻳﻦ ﺳـﻨﮕﺎ‪‬ﺎ ﻭﺿـﻮ ﺑﮕﻴـﺮﺩ ﻭ ﺩﺭ ﻣـﺴﺠﺪ ﻋﺘﻴـﻖ ﳕـﺎﺯ ﲞﻮﺍﻧـﺪ‬ ‫ﺛــﻮﺍﺏ ﻳــﮏ ﺣــﺞ ﺧﻮﺍﻫــﺪ ﺑــﺮﺩ‪ .‬ﺩﺭ ﻣﻴــﺎﻥ ﺻــﺤﻦ ﻣــﺴﺠﺪ ﻋﺘﻴ ـﻖ ﺑﻨــﺎﺋﯽ ﻭﺟــﻮﺩ ﺩﺍﺷــﺖ ﮐــﻪ‬

‫ﺁﻥﺭﺍ ﺧﺪﺍﺧﺎﻧﻪ ﻣﯽﮔﻔﺘﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﻳﺎﺩﮔﺎﺭﻫﺎﯼ ﺩﻭﺭﺍﻥ ﺻﻔﺎﺭﯼ ﺑﻮﺩ ﮐﻪ ﺩﻳﻠﻤﻴـﺎﻥ ﺑـﺮ‬ ‫ﺷـﮑﻮﻫﺶ ﺍﻓــﺰﻭﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺍﻳــﻦ ﺑﻨـﺎ ﻋــﻼﻭﻩ ﺑﺮﺁﻧﮑــﻪ ﻣﺮﮐـﺰ ﺗﻌﻠــﻴﻢ ﺣـﺞ ﺑــﻪ ﮐـﺴﺎﻧﯽ ﺑــﻮﺩ ﮐــﻪ‬ ‫ﻗﺼﺪ ﺭﻓﱳ ﺑﻪ ﻣﮑﻪ ﺭﺍ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺟﺎﻳﮕﺎﻩ ﻧﮕﻬـﺪﺍﺭﯼ ﻳـﮏ ﻧـﺴﺨﮥ ﻧﻔـﻴﺲ ﺍﺯ ﻗـﺮﺁﻥ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﻣــﯽﮔﻔﺘﻨــﺪ ﺷــﻴﺦ ﺭﻭﺯ‪ ‬ـﺎﻥ ﺑــﻪﺩﺳــﺖ ﺧــﻮﺩﺵ ﻧﻮﺷــﺘﻪ ﺑــﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻨــﻬﺎ ﻭ ﺩﻫﻬــﺎ ﻣــﻮﺭﺩ‬

‫ﻣﺸﺎﺑﻪ ﺩﻳﮕﺮ‪ ،‬ﺷﻬﺮ ﺷﻴﺮﺍﺯ ﺭﺍ ﺗﻘﺪﺳﯽ ﻋﻈﻴﻢ ﲞﺸﻴﺪﻩ ﺑﻮﺩ‪ .‬ﺷﻴﺮﺍﺯ ﻗﺪﺳﻴﺖ ﺧـﻮﻳﺶ ﺭﺍ ﺍﺯ‬

‫ﻋﻬﻮﺩ ﺑﺎﺳﺘﺎﻥ ﺣﺎﺻﻞ ﻣﯽﮐﺮﺩ‪ ،‬ﻭ ﺑﻪﺳﺒﺐ ﻧـﺰﺩﻳﮑﻴﺶ ﺑـﺎ ﺍﺳـﺘﺨﺮ ﺍﺯ ﺍﺣﺘـﺮﺍﻡ ﺧﺎﺻـﯽ ﻧـﺰﺩ‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ‪ .‬ﺍﻳـﻦ ﺗﻘـﺪﺱ ﺑـﻪﺣـﺪﯼ ﺑـﻮﺩ ﮐـﻪ ﺣﺘـﯽ ﮐﺸﻮﺭﮔـﺸﺎﻳﺎﻥ ﺍﻳﻠﺨـﺎﻧﯽ ﻭ‬

‫ﺗﻴﻤﻮﺭﯼ ﺑﻪ ﺁﻥ ﺷـﻬﺮ ﺑـﻪ ﺩﻳـﺪﮤ ﺍﺣﺘـﺮﺍﻡ ﻧﮕﺮﻳـﺴﺘﻪ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﻭﻗﺘـﯽ ﺷـﻬﺮ ﺭﺍ ﻣﺘـﺼﺮﻑ ﺷـﺪﻩ‬

‫ﺑﻮﺩﻧﺪ ﺑـﻪ ﭘـﺎﺱ ﺍﺣﺘـﺮﺍﻡ ﺑﺰﺭﮔـﺎﻧﯽ ﮐـﻪ ﺩﺭ ﺷـﻴﺮﺍﺯ ﺁﺭﻣﻴـﺪﻩ ﺑﻮﺩﻧـﺪ ﺣﺮﻣـﺖ ﻣـﺮﺩﻡ ﺁﻥ ﺷـﻬﺮ ﻭ‬ ‫ﺑﻨﺎﻫﺎﻳﺶ ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﻭﻟﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ﻧﻪ ﺑﺮﺍﯼ ﺗﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳـﺮﺍﻥ ﺍﺭﺯﺵ ﻗﺎﺋـﻞ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﻧـﻪ‬ ‫ﺣﺮﻣﺘﯽ ﺑﺮﺍﯼ ﺑﺰﺭﮔﺎﻥ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﻣﯽﺷﻨﺎﺧﺘﻨﺪ‪ ،‬ﻭ ﻧﻪ ﻣﻔﻬـﻮﻡﹺ ﻧ‪‬ﻤﺎﺩﻫـﺎﯼ ﻋﻈﻤـﺖ ﺍﻳـﺮﺍﻥ‬

‫ﺭﺍ ﺩﺭﮎ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺩﺭﻧﻈﺮ ﺁ‪‬ﺎ ﺷﻬﺮ ﺷﻴﺮﺍﺯ ﺑﺎ ﳘﮥ ﻣﺮﺩﻣﺶ ﻭ ﺑـﺎ ﳘـﮥ ﺁﺛـﺎﺭ ﺗـﺎﺭﻳﺨﻴﺶ ﻭ‬ ‫ﺑﺎ ﳘﮥ ﻣﺴﺎﺟﺪ ﻭ ﻣﺪﺍﺭﺱ ﻭ ﮔﻨﺒﺪﻫﺎﻳﺶ ﻳﮏ ﺷﻬﺮ ﺳﻨﯽ ﺑﯽﺩﻳﻦ ﻭ ﺩﴰﻦ ﺑﻮﺩ‪ .‬ﺁﻧﭽـﻪ ﮐـﻪ‬

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‫‪۱۰۷‬‬ ‫ﺁ‪‬ﺎ ﻧﺴﺒﺖ ﺑﻪ ﺷـﻴﺮﺍﺯ ﺩﺭ ﺩﻝ ﺩﺍﺷـﺘﻨﺪ ﮐﻴﻨـﻪﺋـﯽ ﺷـﺪﻳﺪ ﺑـﻮﺩ ﮐـﻪ ﺍﺯ ﮐﻴﻨـﻪﻫﺎﻳـﺸﺎﻥ ﺑـﻪ ﺳـﻨﻴﺎﻥ‬ ‫ﻧﺎﺷﯽ ﻣﯽﺷﺪ‪ .‬ﺑﺮﺍﯼ ﺁ‪‬ﺎ ﳘﮥ ﺑﻘﻌﻪﻫﺎ ﻭ ﻣﺪﺭﺳﻪﻫﺎ ﻭ ﻣﺴﺠﺪﻫﺎ ﻭ ﮐﺘﺎﲞﺎﻧﻪﻫﺎ ﻣﺮﺍﮐﺰ ﻓﺴﺎﺩ‬ ‫ﺳــﻨﻴﺎﻥ‪ ‬ﮐــﺎﻓ ﹺﺮ ﺩﴰــﻦ ﺍﻫــﻞ ﺑﻴــﺖ ﭘﻴــﺎﻣﱪ ﳏــﺴﻮﺏ ﻣــﯽﺷــﺪ ﮐــﻪ ﺑﺎﻳــﺪ ﺍﺯ ﺭﻭﯼ ﺯﻣــﻴﻦ ﳏــﻮ‬

‫ﻣﯽﮔﺮﺩﻳـﺪ‪ .‬ﻫـﻴﭻ ﭼﻴـﺰﯼ ﺑـﻴﺶ ﺍﺯ ﻧـﺎﻡ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﺁ‪‬ـﺎ ﺭﺍ ﲢﺮﻳـﮏ ﳕـﯽﮐـﺮﺩ‪ ،‬ﻭ ﺍﻳـﻦ‬ ‫ﻧﺎﻣﻬﺎ ﺩﺭ ﻣﻴﺎﻥ ﺗﺰﻳﻴﻨـﺎﺕ ﺩﻳـﻮﺍﺭﻩﻫـﺎ ﻭ ﺳـﺮﺩﺭﻫﺎﯼ ﳘـﮥ ﻣـﺴﺎﺟﺪ ﻭ ﻣـﺪﺍﺭﺱ ﺷـﻴﺮﺍﺯ ﺑـﻪﭼـﺸﻢ‬

‫ﻣــﯽﺧــﻮﺭﺩ‪ .‬ﺁ‪‬ــﺎ ﺑــﺎ ﻫــﺪﻑ ﺍ‪‬ــﺪﺍﻡ ﺷــﻴﺮﺍﺯ ﻭﺍﺭﺩ ﺁﻥ ﺷــﻬﺮ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺍﻳــﻦ ﻫــﺪﻑ ﺭﺍ‬ ‫ﺟﺎﻧﺎﻧﻪ ﺩﻧﺒﺎﻝ ﮐﺮﺩﻧﺪ‪ .‬ﺷﻴﺮﺍﺯ ﺯﻳﺒﺎ ﺩﺭ ﺧﻼﻝ ﻣﺪﺕ ﮐﻮﺗﺎﻫﯽ ﺑﻪ ﳐﺮﻭﺑﻪﺋﯽ ﻣﺒـﺪﻝ ﺷـﺪ ﮐـﻪ‬ ‫ﺍﺷــﺒﺎﺡ ﻣﺮﻋــﻮﺏﺷــﺪﮤ ﺍﻧــﺴﺎ‪‬ﺎﺋﯽ ﺩﺭ ﺁﻥ ﺳــﺮﮔﺮﺩﺍﻥ ﻣــﯽﺯﻳــﺴﺘﻨﺪ ﮐــﻪ ﺍﺯ ﺩﺳــﺖ ﲡﺎﻭﺯﻫــﺎﯼ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﭼﻨﺎﻥ ﺩﺭﻣﺎﻧﺪﻩ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﺣﺘـﯽ ﺍﺯ ﺳـﺨﻦ ﮔﻔـﱳ ﺑـﺎ ﺧﻮﺩﺷـﺎﻥ ﻧﻴـﺰ ﻫـﺮﺍﺱ‬

‫ﺩﺍﺷﺘﻨﺪ‪ .‬ﻣﻦ ﺍﺯ ﺫﮐﺮ ﲡﺎﻭﺯﻫﺎﯼ ﺟﻨﺴﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺟﻮﺍﻧﺎﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﺩﺧﺘـﺮﺍﻥ ﺑﺰﺭﮔـﺎﻥ‬

‫ﺷــﻬﺮ ﺷــﻴﺮﺍﺯ ﮐــﻪ ﺩﺭ ﮐﺘﺎ‪‬ــﺎ ﺁﻣــﺪﻩ ﺍﺳــﺖ ﻭ ﺗﮑــﺮﺍﺭﯼ ﻭ ﺧــﺴﺘﻪ ﮐﻨﻨــﺪﻩ ﺍﺳــﺖ ﺩﺭﻣــﯽﮔــﺬﺭﻡ ﻭ‬ ‫ﻓﻘــﻂ ﻳــﮏ ﻣــﻮﺭﺩ ﺁﻥﺭﺍ ﺑــﻪﻋﻨــﻮﺍﻥ ﳕﻮﻧــﻪ ﻣــﯽﺁﻭﺭﻡ‪ .‬ﻣﻮﻻﻧــﺎ ﺧﻔــﺮﯼ ﺩﺭ ﺁﻥﺯﻣــﺎﻥ ﺑﺰﺭﮔﺘــﺮﻳﻦ‬

‫ﻓﻘﻴﻪ ﭘﺎﺭﺱ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺮﺩ ﺭﺍ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﺯﻥ ﻭ ﺩﺧﺘﺮﺵ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻪ ﻣﻴـﺪﺍﻥ ﺷـﻬﺮ ﺁﻭﺭﺩﻧـﺪ ﻭ‬ ‫ﺑــﻪ ﻣﻮﻻﻧــﺎ ﺧﻔــﺮﯼ ﮔﻔﺘﻨــﺪ ﮐــﻪ ﻳــﺎ ﺍﷲ ﺯﻭﺩ ﺑــﺎﺵ ﺑــﻪ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻭ ﻋﺎﺋــﺸﻪ ﺩﺷــﻨﺎﻡ ﺑــﺪﻩ‪.‬‬

‫ﺧﻔﺮﯼ ﺑﻴﭽﺎﺭﻩ ﺭﺍ ﺟﻨﻮﻥ ﺩﺳﺖ ﺩﺍﺩ ﻭ ﻓﺮﻳﺎﺩ ﺑـﺮﺁﻭﺭﺩ ﮐـﻪ ﺍﮔـﺮ ﺑﮕﻮﺋﻴـﺪ ﺑـﻪ ﺧـﺪﺍ ﻫـﻢ ﺩﺷـﻨﺎﻡ‬ ‫ﺧﻮﺍﻫﻢ ﺩﺍﺩ‪ .‬ﭼﺮﺍ ﻣﻦ ﺑﻪ ﺧﺎﻃﺮ ﭼﻨﺪ ﺗﺎ …ﻭﻥ ﺑﺮﻫﻨﻪ ﮐـﻪ ﻫﺰﺍﺭﺳـﺎﻝ ﻗﺒـﻞ ﺑـﺎ ﻫـﻢ ﺟﻨﮕﻴﺪﻧـﺪ‬

‫ﺩﺭ ﺍﻳﻦ ﺩﻧﻴﺎ ﺧﻮﺩﻡ ﺭﺍ ﺑـﻪ ﻋـﺬﺍﺏ ﺩﻭﺯﺥ ﮔﺮﻓﺘـﺎﺭ ﮐـﻨﻢ‪ .‬ﻣـﻦ ﺷـﻴﻌﻪ ﻣـﯽﺷـﻮﻡ؛ ﻓـﻼﻥ ﻓـﻼﻥ ﺑـﺮ‬

‫…ﻭ …ﻭ …ﺑﺎﺷــﺪ ﮐــﻪ ﻫــﺰﺍﺭ ﺳــﺎﻝ ﭘﻴــﺸﺘﺮ ﺑــﺎ ﻫــﻢ ﺟﻨﮕﻴﺪﻧــﺪ ﻭ ﺍﮐﻨــﻮﻥ ﭼﻨــﻴﻦ ﻣــﺼﻴﺒﺘﯽ ﺭﺍ‬ ‫ﺑﺮﺍﯼ ﻣﻦ ﺁﻭﺭﺩﻩﺍﻧﺪ‪.‬‬

‫ﻭﻗﺘـ ــﯽ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﻭ ﻗﺰﻟﺒﺎﺷـ ــﺎﻧﺶ ﺩﺭ ﺷـ ــﻴﺮﺍﺯ ﻣـ ــﺸﻐﻮﻝ ﺍ‪‬ـ ــﺪﺍﻡ ﻭ ﻏـ ــﺎﺭﺗﮕﺮﯼ ﻭ‬

‫ﲡﺎﻭﺯﻫﺎﯼ ﺟﻨﺴﯽ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺳﺘﻪﺋﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﮐﺮﻣﺎﻥ‪ ،‬ﺩﺳﺘﻪﺋـﯽ ﺑـﻪ ﻻﺭ‪ ،‬ﺩﺳـﺘﻪﺋـﯽ‬ ‫ﺑــﻪ ﺑــﺼﺮﻩ‪ ،‬ﻭ ﺩﺳــﺘﻪﺋــﯽ ﺑــﻪ ﻫﺮﻣــﻮﺯ )ﺑﻨــﺪﺭ ﻋﺒــﺎﺱ ﺑﻌــﺪﯼ( ﮔــﺴﻴﻞ ﺷــﺪﻧﺪ‪ ،‬ﻭ ﺍﺯ ﺣﮑــﺎﻡ ﺍﻳــﻦ‬

‫ﺷﻬﺮﻫﺎ ﺧﻮﺍﺳﺘﻪ ﺷﺪ ﮐﻪ ﺑﻪ ﺍﻃﺎﻋﺖ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺁﻳﻨﺪ‪ .‬ﻣﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺧـﱪ ﺟﻨﺎﻳﺘـﻬﺎﯼ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺷﻬﺮﻫﺎﯼ ﺑﺰﺭﮒ ﺭﺍ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﮐﺮﻣﺎﻥ ﭘﺎﻳـﺪﺍﺭﯼ ﳕـﻮﺩ؛ ﻟـﺸﮑﺮ ﻗﺰﻟﺒـﺎﺵ‬ ‫ﺑــﺮﺍﯼ ﺗــﺴﺨﻴﺮ ﮐﺮﻣــﺎﻥ ﮔــﺴﻴﻞ ﺷــﺪ ﻭ ﮐﺮﻣــﺎﻥ ﺑــﻪ ﻗــﻮﮤ ﻗﻬﺮﻳــﻪ ﮔــﺸﻮﺩﻩ ﺷــﺪﻩ ﻭﻳــﺮﺍﻥ ﮔﺮﺩﻳــﺪ‪.‬‬

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‫‪۱۰۸‬‬ ‫ﺣﺎﮐﻤﺎﻥ‪ ‬ﻻﺭ ﻭ ﻫﺮﻣﻮﺯ ﻭ ﺑﺼﺮﻩ ﮐـﻪ ﭼﻨـﺪﺍﻥ ﺗـﻮﺍﻧﯽ ﺑـﺮﺍﯼ ﻣﻘﺎﺑﻠـﻪ ﺑـﺎ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻧﺪﺍﺷـﺘﻨﺪ ﺑـﺎ‬ ‫ﺍﺭﺳﺎﻝ ﻫﻴﺄ‪‬ﺎﺋﯽ ﺑﺎ ﻫﺪﺍﻳﺎﯼ ﮔﺮﺍﻧﺒﻬﺎ ﺑﻪﻧـﺰﺩ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﻋـﻼﻥ ﺗـﺴﻠﻴﻢ ﮐﺮﺩﻧـﺪ‪ .‬ﻣـﺮﺩﻡ‬ ‫ﻻﺭﺳــﺘﺎﻥ ﺑــﺎ ﺷــﮕﺮﺩﻫﺎﯼ ﺧــﺎﺹ ﺧﻮﺩﺷــﺎﻥ ﺩﻳــﻦ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺣﻔــﻆ ﮐﺮﺩﻧــﺪ ﺗــﺎ ﺯﻣــﺎﻥ ﺷــﺎﻩ‬

‫ﻋﺒﺎﺱ ﺩﻭﻡ ﻭ ﻋﻼﻣﻪ ﳎﻠﺴﯽ ﮐﻪ ﻟﺸﮑﺮﮐﺸﯽ ﺑﺰﺭﮔﯽ ﺑﻪ ﻻﺭﺳﺘﺎﻥ ﺻﻮﺭﺕ ﮔﺮﻓﺖ؛ ﻭ ﻣﺮﺩﻡ‬

‫ﺷﻬﺮ ﻻﺭ ﻭ ﭼﻨﺪ ﺭﻭﺳﺘﺎﯼ ﺍﻃـﺮﺍﻓﺶ ﺷـﻴﻌﻪ ﮐـﺮﺩﻩ ﺷـﺪﻧﺪ‪ .‬ﻻﺭ ﮐـﻪ ﻣﺮﮐـﺰ ﺣﺎﮐﻤﻴـﺖ ﻗﺰﻟﺒـﺎﺵ‬ ‫ﺑﻮﺩ ﺷﻴﻌﻪ ﻣﺎﻧﺪ ﻭﻟﯽ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎ ﻭ ﺭﻭﺳﺘﺎﻫﺎﯼ ﻻﺭﺳﺘﺎﻥ ﺧﻴﻠﯽ ﺯﻭﺩ ﺑﻪﻣﺬﻫﺐ ﺧﻮﺩﺷـﺎﻥ‬

‫ﺑﺮﮔﺸﺘﻨﺪ‪ .‬ﺩﺍﺳﺘﺎﻥ‪ ‬ﺍﻳﻦ ﺷﻴﻌﻪ ﺷﺪﻥ ﻭ ﺍﺯ ﺗـﺸﻴﻊ ﺑﺮﮔـﺸﱳ ﺩﺭ ﻧﻮﺷـﺘﻪﻫـﺎﯼ ﳏﻠـﯽ ﺑﺎﺯﻣﺎﻧـﺪﻩ‬

‫ﺍﺳــﺖ؛ ﻭ ﻧــﺸﺎﻧﮥ ﺷــﻴﻌﻪ ﮐــﺮﺩﻩ ﺷﺪﻧــﺸﺎﻥ ﻫﻨــﻮﺯ ﺑــﺮ ﮐﺎﺷــﯽﮐﺎﺭﻳﻬــﺎﯼ ﺩﺭﮔﺎﻫﻬــﺎﯼ ﺑﺮﺧــﯽ ﺍﺯ‬ ‫ﻣﺴﺎﺟﺪ ﺑﺰﺭﮒ ﺩﺭ ﺑﺮﺧﯽ ﺷﻬﺮﻫﺎ ﺩﻳﺪﻩ ﻣﯽﺷﻮﺩ‪ ،‬ﺁﳒﺎ ﮐﻪ ﻧﺎﻣﻬـﺎﯼ ﭼـﺎﺭ ﺧﻠﻴﻔـﻪ ﺭﺍ ﺯﺩﻭﺩﻩ‬

‫ﻭ ﻧﺎﻣﻬﺎﯼ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻡ ﺭﺍ ﺑﻪﺟﺎﻳﺶ ﮐﺎﺷﯽﮐﺎﺭﯼ ﮐﺮﺩﻩﺍﻧـﺪ‪ .‬ﺩﺭ ﻣﻴـﺎﻥ ﺷـﻬﺮﻫﺎﯼ ﻻﺭﺳـﺘﺎﻥ‬ ‫ﺷــﻬﺮﯼ ﮐــﻪ ﺑﻌــﺪﻫﺎ ﻧ ــﺎﻡ ﺑﻨــﺪﺭ ﻋﺒــﺎﺱ ﮔﺮﻓــﺖ ﻭ ﺷ ــﻬﺮ ﻟﻨﮕــﻪ ﻭﺿــﻌﻴﺖ ﺧﺎﺻــﯽ ﺩﺍﺷ ــﺘﻨﺪ ﻭ‬ ‫ﻗﺰﻟﺒﺎﺵ ﺑﻪﺁﳒﺎﻫﺎ ﻧﺮﺳﻴﺪ ﻭ ﻣﺮﺩﻣﺶ ﻫﻴﭻﮔﺎﻩ ﺩﺭ ﺯﻣﺎﻥ ﺻﻔﻮﯼ ﺷﻴﻌﻪ ﮐﺮﺩﻩ ﻧﺸﺪﻧﺪ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺗﻴﻮﻟﺪﺍﺭﯼﹺ ﺷﻴﺮﺍﺯ ﻭ ﮐﻞ ﭘﺎﺭﺱ ﺭﺍ ﺑﻪ ﺍﻟﻴﺎﺱ ﺑﻴﮏ ﺫﻭﺍﻟﻘﺪﺭ )ﺍﺯ ﻗﺒﻴﻠﮥ‬ ‫ﺩﻭﻟﮕﺎﺩﻭ ﹺﺭ ﺍﻫﻞ ﺟﻨﻮﺏﹺ ﺍﻧﺎﺗﻮﻟﯽ(‪ ،‬ﻭ ﮐﺮﻣﺎﻥ ﺭﺍ ﺑﻪ ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﺷﺎﻣﻠﻮ )ﺍﺯ ﻳـﮏ ﻗﺒﻴﻠـﮥ‬

‫ﺟﻨــﻮﺏ ﺍﻧــﺎﺗﻮﻟﯽ( ﲞــﺸﻴﺪ‪ .‬ﺍﻳــﻦﺩﻭ ﻗﺰﻟﺒــﺎﺵ‪ ‬ﻧــﺎﻡ ﻭﺍﻟــﯽ ﭘــﺎﺭﺱ ﻭ ﻭﺍﻟ ـﯽﹺ ﮐﺮﻣــﺎﻥ ﮔﺮﻓﺘﻨــﺪ؛ ﻭ‬ ‫ﺧﻮﺩﺷﺎﻥ ﳘﺮﺍﻩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﯽﺭﻓﺘﻨﺪ ﻭ ﺍﻣﻮﺭﺷﺎﻥ ﺭﺍ ﻭﮐﻴﻼﻥ ﻭ ﺻﺪﺭﻫﺎﻳﺸﺎﻥ )ﻣﺮﺩﻣـﯽ‬ ‫ﺷﺒﻴﻪ ﺣﺴﻴﻦ ﺑﻨﺎﯼ ﺍﺳﭙﻬﺎﻥ( ﺑﺮﺍﻳﺸﺎﻥ ﺍﳒﺎﻡ ﻣﯽﺩﺍﺩﻧﺪ‪.‬‬

‫ﺩﺭ ﻣﻴﺎﻥ ﺷﻬﺮﻫﺎﯼ ﭘـﺎﺭﺱ‪ ،‬ﮐـﺎﺯﺭﻭﻥ ﻭ ﻓﻴﺮﻭﺯﺁﺑـﺎﺩ ﻭ ﮐـﺎﺭﺯﻳﻦ ﻭ ﻻﻏـﺮ ﺣﺎﺿـﺮ ﻧﺒﻮﺩﻧـﺪ‬

‫ﮐﻪ ﺩﺳـﺖ ﺍﺯ ﺩﻳـﻦ ﮐـﺸﻴﺪﻩ ﺷـﻴﻌﻪ ﺷـﻮﻧﺪ‪ .‬ﮐـﺎﺯﺭﻭﻥ ﺍﺯ ﺩﻳﺮﺑـﺎﺯ ﻳـﮏ ﺷـﻬﺮ ﻧـﺴﺒﺘ‪‬ﺎ ﻣﻘـﺪﺱ ﺑـﻪ‬ ‫ﴰﺎﺭ ﻣﯽﺭﻓﺖ‪ ،‬ﻭ ﺑﺰﺭﮔﺎﻧﯽ ﳘﭽﻮﻥ ﺷﻴﺦ ﺍﺑﻮﺍﺳﺤﺎﻕ ﮐـﺎﺯﺭﻭﻧﯽ ﻭ ﻋﻼﻣـﻪ ﺩﻭﺍﻧـﯽ ﻫـﺮﺩﻭ‬ ‫ﺍﺯ ﻓﻘﻬﺎﯼ ﺑﺰﺭﯼ ﺷﺎﻓﻌﯽ ﺍﺯ ﺁﻥ ﺷﻬﺮ ﺳﺮ ﺑﺮﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﮐﺎﺯﺭﻭﻥ‪ ،‬ﳘﺎﻧﻨﺪ‬

‫ﳘﮥ ﻣﺮﺩﻡ ﭘﺎﺭﺱ ﺷﺎﻓﻌﯽﻣـﺬﻫﺐ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺍﺯ ﺗـﺸﻴﻊ ﻭ ﻣـﺬﻫﺐ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭼﻴـﺰﯼ ﻧـﺸﻨﻴﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭﻗﺘـﯽ ﺑـﺮ ﮐـﺎﺯﺭﻭﻥ ﺩﺳـﺖ ﻳﺎﻓـﺖ ﺩﺳـﺘﻮﺭ ﮐـﺸﺘﺎﺭ ﻭ ﲣﺮﻳـﺐ ﺩﺍﺩ؛ ﻭ‬

‫ ﺁﻥﮔﻮﻧﻪ ﮐﻪ ﻣﺪﺍﺣﺎﺕ ﻓﺘﻮﺣﺎﺕ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻮﺷﺘﻪﺍﻧﺪ‪ ،‬ﻓﺮﻣﻮﺩ ﺗﺎ ﻣـﺴﺎﺟﺪ ﻭ ﻣـﺪﺍﺭﺱ‬ ‫ﻭ »ﺑﻘﺎﻉ ﻭ ﻣﺰﺍﺭﺍﺕ ﺑﯽﺩﻳﻨﺎﻥ« ﺭﺍ ﲣﺮﻳـﺐ ﮐﻨﻨـﺪ؛ ﻭ »ﺩﺭ ﺍﻧـﺪﮎ ﺯﻣـﺎﻧﯽ ﺁﻥﳘـﻪ ﻋﻤـﺎﺭﺍﺕ‬

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‫‪۱۰۹‬‬ ‫ﻋﺎﻟﯽ ﺭﺍ ﺑﺎ ﺧﺎﮎ ﻳﮑﺴﺎﻥ ﺳـﺎﺧﺘﻨﺪ‪ ١«.‬ﺍﺯ ﻣـﺮﺩﻡ ﮐـﺎﺯﺭﻭﻥ ﻓﻘـﻂ ﺁﻥ ﻋـﺪﻩ ﺯﻧـﺪﻩ ﻣﺎﻧﺪﻧـﺪ ﮐـﻪ‬ ‫ﺗﻮﺍﻧ ـ ــﺴﺘﻨﺪ ﺍﺯ ﺷ ـ ــﻬﺮ ﺑﮕﺮﻳﺰﻧ ـ ــﺪ‪ .‬ﺑﻘﻴ ـ ــﮥ ﻣ ـ ــﺮﺩﻡ ﺍﺯ ﺩﻡ ﺗﻴ ـ ــﻎ ﮔﺬﺷـ ـ ـﺘﻨﺪ‪ .‬ﻣ ـ ــﺪﺍﺣﺎﻥ »ﺷـ ـ ــﺎﻩ‬ ‫ﺷﺮﻳﻌﺖﭘﻨﺎﻩ« ﺑـﺎ ﺍﻓﺘﺨـﺎﺭ ﺍﺯ ﺍﻳـﻦ ﻳـﺎﺩ ﮐـﺮﺩﻩﺍﻧـﺪ ﮐـﻪ ﺳـﮕﻬﺎ ﻭ ﮔﺮﺑـﻪﻫـﺎﯼ ﮐـﺎﺯﺭﻭﻥ ﺭﺍ ﻫـﻢ ﺑـﻪ‬

‫ﺍ‪‬ﺎﻡ ﻧﺎﺻـﺒﯽ ﺑـﻮﺩﻥ ﻗﺘـﻞﹺﻋـﺎﻡ ﮐﺮﺩﻧـﺪ‪ .‬ﺷـﻬﺮﻫﺎﯼ ﻓﻴﺮﻭﺯﺁﺑـﺎﺩ ﻭ ﮐـﺎﺭﺯﻳﻦ ﻭ ﻻﻏـﺮ ﻧﻴـﺰ ﳘـﻴﻦ‬

‫ﺳﺮﻧﻮﺷـﺖ ﺭﺍ ﺩﺍﺷــﺘﻨﺪ ﻭ ﺑــﻪﮐﻠـﯽ ﻭﻳــﺮﺍﻥ ﺷــﺪﻧﺪ‪ .‬ﺩﺭ ﻓﻴﺮﻭﺯﺁﺑــﺎﺩ ﻭ ﻻﻏـﺮ ﻧﻴــﺰ ﭘــﺲ ﺍﺯ ﮐــﺸﺘﺎﺭ‬

‫ﻣــﺮﺩﻡ ﺷــﻬﺮ ﺍﺯ ﺧ‪ ‬ـﺮﺩ ﻭ ﺩﺭﺷــﺖ‪ ،‬ﺳــﮕﻬﺎ ﻭ ﮔﺮﺑــﻪﻫــﺎ ﺭﺍ ﺑــﻪ ﺟــﺮﻡ ﺳــﻨﯽ ﺑــﻮﺩﻥ ﮐــﺸﺘﻨﺪ‪ .‬ﺷــﻬﺮ‬ ‫ﮐﺎﺭﺯﻳﻦ ﭼﻨﺎﻥ ﻭﻳﺮﺍﻥ ﺷـﺪ ﻭ ﻣـﺮﺩﻣﺶ ﭼﻨـﺎﻥ ﮐـﺸﺘﺎﺭ ﺷـﺪﻧﺪ ﮐـﻪ ﭘـﺲ ﺍﺯ ﺁﻥ ﺩﻳﮕـﺮ ﻫـﻴﭻﮔـﺎﻩ‬ ‫ﻧﺘﻮﺍﻧــﺴﺖ ﮐــﻪ ﺁﺑــﺎﺩﯼ ﺳــﺎﺑﻖ ﺭﺍ ﺑﺎﺯﻳﺎﺑــﺪ؛ ﻭ ﭼﻨــﺪﯼ ﺑﻌــﺪ ﺗــﺮﮎﻧــﺸﻴﻦ ﺷــﺪ‪ .‬ﺷــﻬﺮ ﻻﻏــﺮ ﮐــﻪ‬

‫ﻧــﺎﻣﺶ ﺩﺭ ﻣﻴــﺎﻥ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﮐﺘﺎ‪‬ــﺎﯼ ﺟﻐﺮﺍﻓﻴــﺎﻳﯽ ﮐﻼﺳــﻴﮏ ﺑــﻪﻋﻨــﻮﺍﻥ ﻳــﮏ ﺷــﻬﺮ ﻣﻬــﻢ‬

‫ﺁﻣــﺪﻩ ﺍﺳــﺖ ﺑــﻪﮐﻠــﯽ ﺍﺯ ﺻــﺤﻨﮥ ﺭﻭﺯﮔــﺎﺭ ﳏــﻮ ﺷــﺪ‪ ،‬ﻭ ﺩﺭ ﺯﻣــﺎﻥ ﻗﺎﺟﺎﺭﻫــﺎ ﻳــﮏ ﺭﻭﺳ ــﺘﺎﯼ‬ ‫ﺗﺮﮎﻧﺸﻴﻦ ﺑﻪﻧﺎﻡ ﺳﻴﻒﺁﺑـﺎﺩ ﺩﺭ ﳏـﻞ ﺁﻥ ﺍﻳﺠـﺎﺩ ﺷـﺪ ﮐـﻪ ﺗـﺎ ﮐﻨـﻮﻥ ﺑﺮﭘـﺎ ﺍﺳـﺖ ﻭ ﻣـﺮﺩﻣﺶ‬

‫ﭘﺎﺭﺳــﯽﺯﺑــﺎﻥ ﺷــﺪﻩﺍﻧــﺪ‪ .‬ﺩﺭ ﻓﻴﺮﻭﺯﺁﺑــﺎﺩ ﻧﻴــﺰ ﲨــﺎﻋﺘﯽ ﺍﺯ ﺗﺮﮐــﺎﻥ ﺟــﺎﮔﻴﺮ ﺷــﺪﻧﺪ‪ ،‬ﻭ ﺗــﺎ ﭼﻨــﺪ‬ ‫ﺩﻫﻪ ﭘﻴﺶ ﺑﻴﺸﺘﺮﺷﺎﻥ ﻫﻨﻮﺯ ﺗﺮﮐﯽ ﻣﯽﮔﻔﺘﻨﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺍﻭﺍﺧﺮ ﭘﺎﺭﺳﯽﺯﺑﺎﻥ ﺷﺪﻩﺍﻧﺪ‪.‬‬

‫ﺟﺸﻦ ﻣﺮﺩﻡ ﻗﻢ ﻭ ﮐﺎﺷﺎﻥ ﺑﻪﻣﻨﺎﺳﺒﺖ ﭘﻴﺮﻭﺯﻳﻬﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﭘﺲ ﺍﺯ ﭘﺮﺩﺍﺧﱳ ﺑﻪ ﺍﻣﺮ ﭘﺎﺭﺱ ﺭﺍﻫـﯽ ﻗـﻢ ﻭ ﮐﺎﺷـﺎﻥ ﺷـﺪﻧﺪ‪ .‬ﺍﻳـﻦ ﺩﻭ ﺷـﻬﺮ‬

‫ﮐﻪ ﺑﺮ ﮐﺮﺍﻧﮥ ﻏﺮﺑﯽ ﮐـﻮﻳﺮ ﻗـﺮﺍﺭ ﮔﺮﻓﺘـﻪ ﺑﻮﺩﻧـﺪ ﺍﺯ ﺩﻳﺮﺑـﺎﺯ ﻣﺮﺍﮐـﺰ ﲡﻤـﻊ ﲞـﺸﯽ ﺍﺯ ﻋﺮ‪‬ـﺎﯼ‬ ‫ﮐﻮﻓ ــﻪ ﺍﺯ ﺗﻴ ــﺮﻩﻫ ــﺎﯼ ﻗﺒﺎﻳـ ـﻞﹺ ﻳﻤﻨ ــﯽﺗﺒ ــﺎ ﹺﺭ ‪‬ﻣ ــﺬﺣ‪‬ﺞ ﺑ ــﻮﺩ‪ .‬ﺳ ــﺎﺑﻘﮥ ﺍﺳ ــﮑﺎﻥ ﻗﺒﺎﻳ ــﻞ ﻋ ــﺮﺏ ﺩﺭ‬ ‫ﺁﺑﺎﺩﻳﻬﺎﯼ ﻗﻢ ﮐﺎﺷﺎﻥ ﺑﻪﺳـﺎﻝ ‪ ۸۴‬ﻫﺠـﺮﯼ ﻗﻤـﺮﯼ ﺑﺮﻣـﯽﮔـﺮﺩﺩ‪ .‬ﺩﺭ ﭘﺎﻳـﺎﻥ ﺳـﺎﻝ ‪ ۸۰‬ﻫﺠـﺮﯼ‬

‫ﻋﺒـﺪﺍﻟﺮﲪﺎﻥ ﺍﺑـﻦ ﳏﻤــﺪ ﺍﺑـﻦ ﺍﺷــﻌﺚ ﮐ‪‬ﻨـﺪﯼ‪) ٢‬ﺭﺋـﻴﺲ ﺑــﺰﺭﮒ ﻗﺒﺎﻳـﻞ ﻳﻤﻨـﯽﹺ ﮐﻮﻓـﻪ‪ ،‬ﭘــﺴ ﹺﺮ‬

‫‪ 1‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۱۸۸ ،‬‬ ‫‪ 2‬ﺧﺎﻧﺪﺍﻥ ﺍﺷﻌﺚ ﺍﺑﻦ ﻗﻴﺲ ﮐﻨﺪﯼ ﺍﺯﻧﻈﺮ ﺳﻨﺘﯽ ﺷﻴﻌﻪ ﺑﻮﺩﻧﺪ‪ .‬ﳏﻤﺪ ﺍﺑﻦ ﺍﺷﻌﺚ ﭘﺪﺭ‬ ‫ﻋﺒﺪﺍﻟﺮﲪﺎﻥ ﺩﺧﺘﺮﺯﺍﺩﮤ ﺍﺑﻮﺑﮑﺮ ﻭ ﺑﺮﺍﺩﺭﺯﻥ‪ ‬ﺍﻣﺎﻡ ﺣﺴﻦ ﻭ ﺷﺮﻳﻔﺘﺮﻳﻦ ﺭﺋﻴﺲ ﻳﻤﻨﯽﻫﺎﯼ‬ ‫ﮐﻮﻓﻪ ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺳﺎﻝ ‪۶۷‬ھ ﺩﺭ ﺟﻨﮓ ﺑﺎ ﳐﺘﺎﺭ ﺛﻘﻔﯽ ﻭ ﺷﻴﻌﻴﺎﻥ ﮐﻮﻓﻪ )ﺷﻴﻌﻴﺎﻥ ﳏﻤﺪ ﺍﺑﻦ‬ ‫ﺣﻨﻔﻴﻪ ﭘﺴﺮ ﺍﻣﺎﻡ ﻋﻠﯽ( ﮐﺸﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﻋﺒﺪﺍﻟﺮﲪﺎﻥ ﺍﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﺷﻌﺚ ﻧﻴﺰ ﺭﺋﻴﺲ ﳘﮥ‬

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‫‪www.IrPDF.com‬‬

‫‪۱۱۰‬‬ ‫ﺑﺮﺍﺩﺭﺯﻥ‪ ‬ﺍﻣﺎﻡ ﺣﺴﻦ( ﺑﻪﻫﺪﻑ‪ ‬ﺑﺮﺍﻧﺪﺍﺯﯼ ﺧﻼﻓﺖ ﺍﻣـﻮﯼ ﺷـﻮﺭﻳﺪ‪ ،‬ﺍﺯ ﻳﻤﻨـﯽﻫـﺎﯼ ﮐﻮﻓـﻪ ﻭ‬ ‫ﺷــﻴﻌﻴﺎﻥ ﺑﻴﻌــﺖ ﮔﺮﻓــﺖ ﺗــﺎ ﺧــﻮﺩﺵ ﺗــﺸﮑﻴﻞ ﺧﻼﻓــﺖ ﻭ ﺍﻣﺎﻣــﺖ ﺑﺪﻫــﺪ‪ ،‬ﺩﻭ ﺳــﺎﻝ ﻭ ﻧــﻴﻢ ﺑــﺎ‬ ‫ﺣﺠــﺎﺝ ﺛﻘﻔــﯽ ﻭ ﺳــﭙﺎﻫﻴﺎﻥ ﺍﻣــﻮﯼ ﺩﺭ ﻋــﺮﺍﻕ ﺟﻨﮕﻴــﺪ‪ ،‬ﺗــﺎ ﺳــﺮﺍﳒﺎﻡ ﺩﺭ ﻧﻴﻤــﮥ ﺳــﺎﻝ ‪ ۸۳‬ﺩﺭ‬ ‫ﳉﻤ ــﺎﺟﹺﻢ )ﻧﺰﺩﻳﮑ ــﯽ ﮐﻮﻓ ــﻪ( ﺷﮑ ــﺴﺖ ﻳﺎﻓ ــﺖ ﻭ ﺑ ــﻪ ﮐﺎﺑﻠ ــﺴﺘﺎﻥ ﮔﺮﻳﺨﺘ ــﻪ ﺑ ــﻪﮐﺎﺑﻠ ــﺸﺎﻩ‬ ‫ﺩ‪‬ﻳﺮﺍ ﹶ‬ ‫ﭘﻨﺎﻫﻨ ــﺪﻩ ﺷ ــﺪ‪ ،‬ﻭ ﺩﺍﺳ ــﺘﺎﻧﯽ ﺩﺍﺭﺩ‪ .‬ﺑ ــﺴﻴﺎﺭﯼ ﺍﺯ ﺷ ــﻴﻌﻴﺎﻧﺶ ﭘـ ـﺲ ﺍﺯ ﺍﻭ ﺑ ــﻪﺩﺭﻭﻥ ﺑﻴﺎﺑﺎ‪ ‬ــﺎ‬

‫ﮔﺮﻳﺨﺘﻨــﺪ‪ ،‬ﻭ ﲨﻌــﯽ ﺍﺯ ﺁ‪‬ــﺎ ﺑــﻪ ﮐﺮﺍﻧــﮥ ﻏﺮﺑــﯽ ﮐــﻮﻳﺮ ﺍﻳــﺮﺍﻥ ﺭﺳــﻴﺪﻧﺪ‪ .‬ﺍﻳﻨــﻬﺎ ﮐــﻪ ﻋﻤــﺪﺗ‪‬ﺎ ﺍﺯ‬ ‫ﻫﻔﺖ ﻃﺎﻳﻔﮥ ﻳﻤﻨﯽ ﮐﻮﻓﻪ )ﻋﻤﺪﺗ‪‬ﺎ ﺍﺯ ﻗﺒﺎﻳـﻞ ﺍﺷـﻌﺮ ﻭ ﳔـﻊ( ﺑﻮﺩﻧـﺪ ﺁﺑﺎﺩﻳﻬـﺎﯼ ﻋـﺮﺏﻧـﺸﻴﻦﹺ‬

‫ﻗﻢ ﻭ ﮐﺎﺷﺎﻥ ﺭﺍ ﺩﺭ ﺟﺎﯼ ﻫﻔﺖﺭﻭﺳﺘﺎﯼ ﺍﻳﺮﺍﻧﯽ ﮐﻪ ﻣﺮﺩﻣﺸﺎﻥ ﺭﺍ ﺁﻭﺍﺭﻩ ﮐﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﺑﻨﻴـﺎﺩ‬

‫‪‬ﺎﺩﻧ ـﺪ‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻣــﻮﯼ ﻭ ﻋﺒﺎﺳــﯽ ﲨﺎﻋــﺎﺕ ﺩﻳﮕ ــﺮﯼ ﺍﺯ ﺷــﻴﻌﻴﺎﻥ ﻳﻤﻨ ـﯽﹺ ﮐﻮﻓــﻪ ﮐ ــﻪ ﺍﺯ‬

‫ﻓــﺸﺎﺭﻫﺎﯼ ﺳﻴﺎﺳــﯽ ﺣﺎﮐﻤــﺎﻥ ﺑــﻪ ﺍﻳــﻦ ﻧﺎﺣﻴــﻪ ﻣــﯽﮔﺮﻳﺨﺘﻨــﺪ ﺩﺭ ﺍﻳــﻦ ﮐﻨــﺎﺭﮤ ﮐــﻮﻳﺮ ﻣﺎﻧــﺪﮔﺎﺭ‬

‫ﺷﺪﻧﺪ‪ .‬ﻃﺒﻴﻌﯽ ﺑﻮﺩ ﮐﻪ ﺍﻳﻨﻬﺎ ﮐﻴﻨﻪﻫـﺎﯼ ﺗـﺴﮑﻴﻦﻧﺎﭘـﺬﻳﺮﯼ ﻧـﺴﺒﺖ ﺑـﻪ ﺳـﻨﻴﺎﻥ ﺩﺭ ﺩﻝ ﻧﮕـﺎﻩ‬

‫ﺩﺍﺭﻧﺪ‪ .‬ﻳﺎﻗﻮﺕ ﲪﻮﯼ ﻧﻮﺷـﺘﻪ ﮐـﻪ ﻗـﻢ ﻳـﮏ ﺷـﻬﺮ ﻋـﺮﺏﻧـﺸﻴﻦ ﺍﺳـﺖ ﮐـﻪ ﺩﺭ ﺯﻣـﺎﻥ ﺣﺠـﺎﺝ‬ ‫ﺛﻘﻔﯽ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﺁﺛﺎﺭﯼ ﻣﺮﺑﻮﻁ ﺑﻪ ﭘـﻴﺶ ﺍﺯ ﺍﺳـﻼﻡ ﺩﺭ ﺁﻥ ﻭﺟـﻮﺩ ﻧـﺪﺍﺭﺩ‪ .‬ﻭ‬

‫ﻣـﯽﺍﻓﺰﺍﻳـﺪ ﮐـﻪ ﻭﻗﺘـﯽ ﺍﺑـﻦ ﺍﺷـﻌﺚ ﺩﺭ ﺷـﻮﺭﺵ ﺿـﺪ ﺣﺠـﺎﺝ ﺑـﻪ ﺳـﺎﻝ ‪ ۸۳‬ﺷﮑـﺴﺖ ﻳﺎﻓﺘـﻪ ﺑـﻪ‬

‫ﮐﺎﺑﻞ ﮔﺮﻳﺨﺖ‪ ،‬ﮔﺮﻭﻫﯽ ﺍﺯ ﻋﺮ‪‬ﺎﯼ ﻗﺒﺎﻳـﻞ ‪‬ﻣـﺬﺣ‪‬ﺞ ﮐـﻪ ﳘـﺮﺍﻩ ﺍﻭ ﺷـﻮﺭﻳﺪﻩ ﺑﻮﺩﻧـﺪ ﺑـﻪ ﺍﻳـﻦ‬ ‫ﻗﺒﺎﻳﻞ ﻳﻤﻨﯽ ﮐﻮﻓﻪ ﻭ ﺍﺯ ﺍﻓﺴﺮﺍﻥ ﺑﻠﻨﺪﭘﺎﻳﮥ ﺍﺭﺗﺶ ﺍﻣﻮﯼ ﻭ ﺷﻴﻌﻪ ﺑﻮﺩ )ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻓﺴﺮﺍﻥ‬ ‫ﺍﺭﺗﺶ ﺍﻣﻮﯼ ﺩﺭ ﻋﺮﺍﻕ ﺍﺯ ﺭﺅﺳﺎﯼ ﻗﺒﺎﻳﻞ ﺷﻴﻌﻪ ﺑﻮﺩﻧﺪ(‪ .‬ﺯﻣﺎﻧﯽ ﮐﻪ ﺍﺑﻦ ﺍﺷﻌﺚ ﻗﻴﺎﻡ ﮐﺮﺩ‬ ‫ﻫﻨﻮﺯ ﻧﻈﺮﻳﮥ ﺍﻣﺎﻣﺖ ﺷﻴﻌﻪ ﺷﮑﻞ ﻧﮕﺮﻓﺘﻪ ﺑﻮﺩ ﻭ ﻫﻨﻮﺯ ﮐﺴﯽ ﺩﺍﺳﺘﺎﻥ ﺍﻧﺘﺼﺎﺏ ﺍﻣﺎﻡ ﻋﻠﯽ ﺩﺭ‬ ‫ﻏﺪﻳﺮ ﺧﻢ ﺭﺍ ﻧﺸﻨﻴﺪﻩ ﺑﻮﺩ ﻭ ﻫﻨﻮﺯ ﺯﻣﺎﻥ‪ ‬ﺩﺭﺍﺯﯼ ﺩﺭ ﭘﻴﺶ ﺑﻮﺩ ﺗﺎ ﻧﻈﺮﻳﮥ ﺍﳓﺼﺎﺭ ﺧﻼﻓﺖ ﺩﺭ‬ ‫ﻧﺴﻞ ﺍﻣﺎﻡ ﻋﻠﯽ ﺗﻮﺳﻂ ﺷﻴﻌﻴﺎﻥ ﮐﻮﻓﻪ ﺗﺪﻭﻳﻦ ﺷﻮﺩ؛ ﻟﺬﺍ ﺷﻴﻌﻴﺎﻥ ﮐﻮﻓﻪ ﺑﺎ ﺍﺑﻦ ﺍﺷﻌﺚ ﺑﻪﻋﻨﻮﺍﻥ‬ ‫ﺍﻣﺎﻡ ﺑﻴﻌﺖ ﮐﺮﺩﻧﺪ ﻭ ﺩﺭﺻﺪﺩ ﺷﺪﻧﺪ ﮐﻪ ﺧﻼﻓﺖ ﺍﻣﻮﯼ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺯﻧﺪ‪ .‬ﮐﻤﻴﻞ ﺍﺑﻦ ﺯﻳﺎﺩ ﳔﻌﯽ‬ ‫)ﭘﻴﺮﻣﺮﺩ‪ ‬ﻗﺒﻴﻠﮥ ﳔﻊ ﻭ ﺍﺯ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﺷﻴﻌﻴﺎﻥ ﺯﻣﺎﻥ ﺍﻣﺎﻡ ﻋﻠﯽ( ﻳﮑﯽ ﺍﺯ ﻓﻌﺎﻝﺗﺮﻳﻦ ﺍﻓﺴﺮﺍﻥ‪ ‬ﺍﻭ‬ ‫ﻭ ﻓﺮﻣﺎﻧﺪﻩ ﺷﻴﻌﻴﺎﻥ ﮐﻮﻓﻪ ﺑﻮﺩ‪ .‬ﳏﻤﺪ ﺍﺑﻦ ﺳﻌﺪ )ﺑﺮﺍﺩﺭ »ﻋﻤ ﹺﺮ ﺳﻌﺪ« ﻭ ﺍﺯ ﻓﻘﻬﺎﯼ ﺑﺰﮒ ﮐﻮﻓﻪ(‬ ‫ﻧﻴﺰ ﺍﺯ ﺷﻴﻌﻴﺎﻥ ﺍﻭ ﺑﻮﺩ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺟﺎﻟﺒﯽ ﺍﺳﺖ ﺩﺍﺳﺘﺎﻥ ﻗﻴﺎﻡ ﺍﺑﻦ ﺍﺷﻌﺚ‪ .‬ﳘﮥ ﺷﻴﻌﻴﺎﻥ ﮐﻮﻓﻪ‬ ‫ﺷﻴﻌﻴﺎﻥ ﺍﻭ ﺷﺪﻧﺪ ﻭ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺳﺮﺍﻥ ﺷﻴﻌﻪ ﺍﺯﲨﻠﻪ ﮐﻤﻴﻞ ﺍﺑﻦ ﺯﻳﺎﺩ ﳔﻌﯽ ﺩﺭ ﺭﺍﻩ ﺍﻭ ﺑﻪ‬ ‫ﺷﻬﺎﺩﺕ ﺭﺳﻴﺪﻧﺪ‪.‬‬

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‫‪۱۱۱‬‬ ‫ﻧﺎﺣﻴﻪ ﮔﺮﻳﺨﺘﻪ ﻫﻔﺖ ﺭﻭﺳﺘﺎ ﺭﺍ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﮔﺮﻓﺘﻨﺪ ﻭ ﺩﺭ ﺁ‪‬ﺎ ﺍﺳﮑﺎﻥ ﻳﺎﻓﺘﻨﺪ‪ .‬ﺁ‪‬ﺎ ﻣﻨﻄﻘﻪ‬ ‫ﺭﺍ ﺑــﻪﻧــﺎﻡ ﻳﮑــﯽ ﺍﺯ ﺍﻳــﻦ ﺭﻭﺳــﺘﺎﻫﺎ ﮐــﻪ ﮔﻮﻣﻨــﺪﺍﻥ ﻧﺎﻣﻴــﺪﻩ ﻣــﯽﺷــﺪ ﻗــﻢ ﻧﺎﻣﻴﺪﻧــﺪ ﻭ ﺑﺮﺧــﯽ ﺍﺯ‬ ‫ﺣــﺮﻭﻑ ﻧــﺎﻡ ﺭﺍ ﺍﻓﮑﻨﺪﻧــﺪ‪ .‬ﺩﻳﮕﺮﺍﻧــﯽ ﻧﻴــﺰ ﺍﺯ ﺍﻳــﻦ ﻗﺒﺎﻳــﻞ ﺍﺯ ﮐﻮﻓــﻪ ﺑــﻪ ﻗــﻢ ﺭﻓﺘﻨــﺪ ﻭ ﺍﺳــﮑﺎﻥ‬ ‫ﻳﺎﻓﺘﻨﺪ؛ ﻭ ﭼﻮﻧﮑﻪ ﺍﻳﻨﻬﺎ ﺷﻴﻌﻪ ﺑﻮﺩﻧـﺪ‪ ،‬ﻗـﻢ ﻭ ﮐﺎﺷـﺎﻥ ﺷـﻴﻌﻪﻧـﺸﻴﻦ ﺷـﺪﻧﺪ‪ ،‬ﺑـﻪ ﮔﻮﻧـﻪﺋـﯽ ﮐـﻪ‬

‫ﻫ ــﻴﭻ ﻓ ــﺮﺩﯼ ﺍﺯ ﺳ ــﻨﻴﺎﻥ ﺩﺭ ﺁ‪ ‬ــﺎ ﻭﺟ ــﻮﺩ ﻧ ــﺪﺍﺭﺩ‪ .‬ﻳ ــﺎﻗﻮﺕ ﺩﺭ ﺍﻳﻨﺠ ــﺎ ﺩﺍﺳ ــﺘﺎﻧﯽ ﻧﻴ ــﺰ ﺁﻭﺭﺩﻩ‬

‫ﺍﺳﺖ؛ ﻭ ﻧﻮﺷﺘﻪ ﮐﻪ ﻳﮏﺑﺎﺭ ﻳﮏ ﺣﺎﮐﻤﯽ ﺑﺮﺍﯼ ﻗﻢ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪ ﮐﻪ ﺳﻨﯽ ﻣﺘﻌﺼﺐ ﺑـﻮﺩ؛‬ ‫ﻭ ﺷﻨﻴﺪﻩ ﺑﻮﺩ ﮐـﻪ ﻗﻤـﯽﻫـﺎ ﺑﻐـﺾ ﺍﺻـﺤﺎﺏ ﭘﻴـﺎﻣﱪ ﺩﺍﺭﻧـﺪ ﻭ ﻧـﺎﻡ ﻓﺮﺯﻧﺪﺍﻧـﺸﺎﻥ ﺭﺍ ﺍﺑـﻮﺑﮑﺮ ﻭ‬

‫ﻋﻤﺮ ﳕﯽﮔﺬﺍﺭﻧﺪ‪ .‬ﺍﻭ ﻳـﮏﺭﻭﺯ ﺭﺅﺳﺎﻳـﺸﺎﻥ ﺭﺍ ﮔـﺮﺩ ﺁﻭﺭﺩ ﻭ ﮔﻔـﺖ ﮐـﻪ ﺑﺎﻳـﺪ ﻳﮑـﯽ ﺍﺯ ﻣـﺮﺩﻡ‬

‫ﺷﻬﺮﺗﺎﻥ ﺭﺍ ﺑﻴﺎﻭﺭﻳﺪ ﮐﻪ ﻧﺎﻣﺶ ﺍﺑﻮﺑﮑﺮ ﻳﺎ ﻋﻤـﺮ ﺑﺎﺷـﺪ ﻭﮔﺮﻧـﻪ ﻓـﻼﻥ ﻭ ﻓـﻼﻥ ﺑـﺎ ﴰـﺎ ﺧـﻮﺍﻫﻢ‬ ‫ﮐﺮﺩ‪ .‬ﺁ‪‬ﺎ ﺳﻪ ﺭﻭﺯ ﻣﻬﻠﺖ ﺧﻮﺍﺳﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﭘﺎﻳﺎﻥ ﺳـﻪﺭﻭﺯ ﻣـﺮﺩﯼ ﺑﺮﻫﻨـﻪﭘـﺎ ﻭ ﮊﻧـﺪﻩﭘـﻮﺵ ﺭﺍ‬

‫ﺁﺭﻭﺩﻧﺪ ﮐﻪ ﺯﺷﺖﺭﻭﺗﺮﻳﻦ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﺑﻮﺩ‪ ،‬ﻭ ﻏﺮﻳﺒﯽ ﺑﻮﺩ ﮐﻪ ﭘﺪﺭﺵ ﺑﻪﻗﻢ ﺁﻣﺪﻩ ﺑـﻮﺩ‪ .‬ﺍﻭ‬ ‫ﺑــﻪﺁ‪‬ــﺎ ﺩﺷــﻨﺎﻡ ﺩﺍﺩ ﮐــﻪ ﺍﻳــﻦ ﺯﺷــﺖﺗــﺮﻳﻦ ﳐﻠــﻮﻕ ﺧــﺪﺍ ﺭﺍ ﺁﻭﺭﻩﺍﻳــﺪ ﺗــﺎ ﻣــﺮﺍ ﻣــﺴﺨﺮﻩ ﮐﻨﻴــﺪ؟‬

‫ﻳﮑﯽ ﺍﺯ ﻇﺮﻳﻔﺎﻥ‪ ‬ﻗﻤﯽ ﮔﻔـﺖ‪» :‬ﺍﯼ ﺍﻣﻴـﺮ! ﻫﺮﭼـﻪ ﺩﻟـﺖ ﺧﻮﺍﺳـﺖ ﺑـﺎ ﻣـﺎ ﺑﮑـﻦ‪ ،‬ﻭﻟـﯽ ﺑـﺪﺍﻥ‬ ‫ﮐﻪ ﻫﻮﺍﯼ ﻗﻢ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﻫﺮﮐﻪ ﻧﺎﻣﺶ ﺍﺑﻮﺑﮑﺮ ﻳﺎ ﻋﻤﺮ ﺑﺎﺷﺪ ‪‬ﺘﺮ ﺍﺯ ﺍﻳـﻦ ﳕـﯽﺷـﻮﺩ«‪.‬‬ ‫ﺍﻣﻴﺮ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﺧﻨﺪﻩ ﮔﺮﻓﺖ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪﺧﻮﺩ ﻭﺍﮔﺬﺍﺷﺖ‪.‬‬

‫‪١‬‬

‫ﺍﺑﻦ ﺣﻮﻗﻞ ﻧﻮﺷﺘﻪ ﮐﻪ ﳘﮥ ﻣﺮﺩﻡ ﻗﻢ ﺑﯽﺍﺳﺘﺜﻨﺎﺀ ﺷﻴﻌﻪﺍﻧﺪ ﻭ ﻏﻴـﺮ ﺍﺯ ﺧﻮﺩﺷـﺎﻥ ﺩﺭ ﻗـﻢ‬

‫ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻏﻠﺒﺸﺎﻥ ﻋﺮﺏﺍﻧﺪ ﻭﻟﯽ ﺯﺑﺎﻧﺸﺎﻥ ﭘﺎﺭﺳﯽ ﺍﺳﺖ‪.‬‬

‫‪٢‬‬

‫ﻋﻤﻮﻡ ﺷﻴﻌﻴﺎﻥ ﻗﻢ ﻭ ﮐﺎﺷﺎﻥ ﻣﺬﻫﺒﯽ ﺷﺒﻴﻪ ﻣﺬﻫﺐﹺ »ﻏﹸﻼﺕ‪ ‬ﺷﻴﻌﻪ« ﺩﺍﺷـﺘﻨﺪ؛ ﻭﻟـﯽ ﺑـﺎ‬

‫ﻭﻟ ــﯽﭘﺮﺳ ــﺘﺎﻥ ﺩﺍﺭﺍﯼ ﺗﻔﺎﻭ‪ ‬ــﺎﺋﯽ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﺯﻳ ــﺮﺍ ﻋﻠ ــﯽ ﺭﺍ ﺷ ــﺮﻳﮏ‪ ‬ﺧ ــﺪﺍ ﳕ ــﯽﺩﺍﻧ ــﺴﺘﻨﺪ ﻭ‬

‫ﺑــﻪﺟــﺎﯼ ﺧــﺪﺍ ﳕــﯽﭘﺮﺳــﺘﻴﺪﻧﺪ‪ .‬ﺩﺭ ﻋــﻴﻦ ﺣــﺎﻝ‪ ،‬ﻋﻠــﯽ ﻭ ﻳــﺎﺯﺩﻩ ﺍﻣــﺎﻡ ﭘــﺲ ﺍﺯ ﺍﻭ ﺭﺍ ﺩﺍﺭﺍﯼ‬

‫ﻣﻌﺠﺰﺍﺕ‪ ‬ﺷﺒﻴﻪ ﭘﻴﺎﻣﱪﺍﻥ ﻭ ﺻﺎﺣﺒﺎﻥ ﺩﺧﻞ ﻭ ﺗﺼﺮﻑ ﺩﺭ ﺍﻣـﻮﺭ ﮐﺎﺋﻨـﺎﺕ ﻣـﯽﭘﻨﺪﺍﺷـﺘﻨﺪ؛ ﻭ‬ ‫ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺩﺭ ﮐﺘﺎ‪‬ـﺎﯼ ﺣـﺪﻳﺚ ﻭ ﺗﻔـﺴﻴﺮ ﮐـﻪ ﺑﺰﺭﮔـﺎﻥ‪ ‬ﻗـﻢ )ﺍﺑـﻦ ﺑﺎﺑﻮﻳـﻪ‪ ،‬ﺷـﻴﺦ ﺻـﺪﻭﻕ‪،‬‬ ‫‪ 1‬ﻳﺎﻗﻮﺕ ﲪﻮﯼ‪ ،‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪.۳۹۹ ۳۹۷ / ۴ ،‬‬ ‫‪ 2‬ﺍﺑﻦ ﺣﻮﻗﻞ‪ ،‬ﺻﻮﺭﺓﹸ ﺍﻻﹶﺭﺽ‪.۳۷۰ ،‬‬

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‫‪۱۱۲‬‬ ‫ﻋﻠﯽ ﺍﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ( ﺩﺭ ﺳﺪﮤ ﭼﻬﺎﺭﻡ ﻫﺠﺮﯼ ﺗﺄﻟﻴﻒ ﮐﺮﺩﻩﺍﻧﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺆﻟﻔﺎﻥ ﺻﻔﻮﯼ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺷﻴﻌﻴﺎﻥ ﻗﻢ »ﻗﺮﻳﺐ ﻫﻔﺘﺼﺪ ﻫﺸﺘﺼﺪ ﺳﺎﻝ ﺑﻪ ﳏﻨﺖ‪‬‬

‫ﺗﻘﻴﻪ ﮔﺮﻓﺘﺎﺭ ﺑﻮﺩﻧﺪ«؛‪ ١‬ﻭﻟﯽ ﺍﻳﻦ ﻳﮏ ﺳﺨﻦ ﻏﻴ ﹺﺮ ﻭﺍﻗﻌﯽ ﺍﺳﺖ ﮐﻪ ﺑﻪﻣﻨﻈﻮﺭ ﻣﻈﻠﻮﻡﳕﺎﻳﯽ‬

‫ﻭ ﺑﺮﺍﻧﮕﻴﺨﱳﹺ ﺍﺣﺴﺎﺳﺎﺕ ﺿﺪ‪ ‬ﺳـﻨﯽ ﮔﻔﺘـﻪ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﺗـﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ ﻧـﺸﺎﻥ ﻣـﯽﺩﻫـﺪ ﮐـﻪ‬ ‫ﺷﻴﻌﻴﺎﻥ ﻗﻢ ﻭ ﮐﺎﺷﺎﻥ ﺩﺭ ﳘﮥ ﺩﺭﻭﺭﺍﻥ ﺯﻧﺪﮔﯽﺷﺎﻥ ﺍﺯ ﺍﻭﺍﺧﺮ ﺩﻭﺭﺍﻥ ﺍﻣﻮﯼ ﺗﺎ ﺍﻳﻦ ﺯﻣﺎﻥ ﮐﻪ‬

‫ﻣﻮﺭﺩ ﮔﻔﺘﮕﻮﻳﻤﺎﻥ ﺍﺳﺖ ﺩﺭ ﺁﺑﺎﺩﻳﻬﺎﯼ ﺧﻮﺩﺷﺎﻥ ﺁﺯﺍﺩﯼ ﮐﺎﻣﻞ ﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬

‫ﻣﺮﺩﻡ ﮐﺎﺷﺎﻥ ﻧﻴﺰ ﻣﺜﻞ ﻗﻢ ﺍﺯ ﻋﺮ‪‬ـﺎﯼ ﻳﻤﻨـﯽﺗﺒـﺎﺭ ﺑﻮﺩﻧـﺪ‪ .‬ﺩﺭﺑـﺎﺭﮤ ﺷـﻴﻌﻴﺎﻥ‪ ‬ﮐﺎﺷـﺎﻥ ﻭ‬

‫ﺑﺎﻭﺭﻫــﺎﯼ ﺧﺮﺍﻓــﯽﺷــﺎﻥ‪ ،‬ﻣﺆﻟــﻒ ﺁﺛــﺎﺭﺍﻟﺒﻼﺩ ﻧﻮﺷــﺘﻪ ﮐــﻪ ﺍﺑــﻦ ﺑﺎﺑــﻪ ﺩﺭ ﮐﺘــﺎﺏ ﻓ‪ ‬ـ ‪‬ﺮﻕ‪ ‬ﺍﻟــﺸﻴﻌﻪ‬ ‫ﭼﻨﻴﻦ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪:‬‬

‫ﺍﺯ ﺷﮕﻔﺘﻴﻬﺎ ﺁﻧﮑﻪ ﻗﻮﻣﯽ ﺩﺭ ﺩﻳﺎ ﹺﺭ ﻣﺎ ﺑﺮ ﺍﻳﻦ ﻣﺬﻫﺐﺍﻧﺪ ﻭ ﻣﻦ ﺁ‪‬ﺎ ﺭﺍ ﺩﻳﺪﻩﺍﻡ ﮐـﻪ ﻫـﺮ‬ ‫ﮐـﺸﻨﺪ‪ ،‬ﻭ ﺑـﻪﺍﻳـﻦ ﺍﻧﺘﻈـﺎﺭ ﺑـﺴﻨﺪﻩ ﳕـﯽﮐﻨﻨـﺪ ﺑﻠﮑـﻪ‬ ‫ﺑﺎﻣﺪﺍﺩ ﺍﻧﺘﻈﺎﺭ ﻇﻬـﻮﺭ ﻗـﺎﺋﻢ ﺭﺍ ﻣـﯽ ﹶ‬ ‫ﺳ ــﻼﺡﭘﻮﺷ ــﻴﺪﻩ ﻭ ﺑ ــﺎ ﴰ ــﺸﻴﺮﻫﺎﯼ ﺁﺧﺘ ــﻪ ﺍﺯ ﺧﺎﻧ ــﻪﻫﺎﻳ ــﺸﺎﻥ ﺑﻴ ــﺮﻭﻥ ﺭﻓﺘ ــﻪ ﺳ ــﻮﺍﺭ ﺑ ــﺮ‬ ‫ﺍﺳﺒﺎﻧﺸﺎﻥ ﻣﯽﺷﻮﻧﺪ ﻭ ﺑـﻪﺧـﺎﺭﺝ ﺷـﻬﺮ ﻣـﯽﺭﻭﻧـﺪ ﺗـﺎ ﺍﺯ ﺍﻣـﺎﻡ ﺍﺳـﺘﻘﺒﺎﻝ ﮐﻨﻨـﺪ ﺍﻧﮕـﺎﺭﯼ‬ ‫ﮐﻪ ﭘﻴﮏ ﺁﻣﺪﻩ ﻭ ﺭﺳﻴﺪﻥ‪ ‬ﺍﻭ ﺭﺍ ﺑﻪﺁ‪‬ﺎ ﺧﱪ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻭ ﭼﻮﻥ ﺭﻭﺯ ﺑﺮﺩﻣﺪ ﺑﺎ ﺍﻧﺪﻭﻩ‬ ‫‪٢‬‬ ‫ﺑﺮﻣﯽﮔﺮﺩﻧﺪ ﻭ ﻣﯽﮔﻮﻳﻨﺪ‪» :‬ﺍﻣﺮﻭﺯ ﻫﻢ ﻧﻴﺎﻣﺪ«‪.‬‬ ‫ﻣﻮﻟﻮﯼ ﺩﺭ ﺩﻓﺘﺮ ﺷﺸﻢ ﻣﺜﻨﻮﯼ ﺩﺭﺑﺎﺭﮤ ﺷﻴﻌﻴﺎﻥ ﮐﺎﺷﺎﻥ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪:‬‬

‫ﮔـ ــﺮ ﻋﻤـ ــﺮ ﻧـ ــﺎﻣﯽ ﺗـ ــﻮ ﺍﻧـ ــﺪﺭ ﺷـ ــﻬﺮ ﮐـ ــﺎﺵ‬

‫ﮐــﺲ ﺑﻨﻔﺮﻭﺷ ــﺪ ﺑــﻪ ﺻ ــﺪ ﺩﺍﻧﮕــﺖ ﻟ ــﻮﺍﺵ‬

‫ﭼ ـ ــﻮﻥ ﺑ ـ ــﻪ ﻳ ـ ــﮏ ﺩﮐ ـ ــﺎﻥ ﺑﮕﻔﺘ ـ ــﯽ ﻋﻤ ـ ــﺮﻡ‬

‫ﻭﺍﻳ ـ ــﻦ ﻋﻤ ـ ــﺮ ﺭﺍ ﻧ ـ ــﺎﻥ ﻓ ـ ــﺮﻭﺷ ـ ــﻴﺪ ﺍﺯ ﮐ ـ ــﺮﻡ‬

‫ﺍﻭ ﺑﮕﻮﻳ ـ ـ ــﺪ ‪ :‬ﺭﻭ ﺑـ ـ ـ ــﺪﺍﻥ ﺩﻳﮕـ ـ ـ ــﺮ ﺩﮐـ ـ ـ ــﺎﻥ‬

‫ﺯﺁﻥ ﻳﮑ ــﯽ ﻧ ــﺎﻥ ﺑ ــﻪ ﮐ ــﺰ ﺍﻳ ــﻦ ﻫﻔﺘ ــﺎﺩ ﻧ ــﺎﻥ‬

‫ﭘـ ـ ـ ــﺲ ﺍﺯ ﺁﳒـ ـ ـ ــﺎ ﮔـ ـ ـ ــﻮﻳـ ـ ـ ــﺪ ﺁﻥ ﺧﺒـ ـ ـ ــﺎﺯ ﺭﺍ‬

‫ﮎ»ﺍﻳ ــﻦ ﻋﻤ ــﺮ ﺭﺍ ﻧ ــﺎﻥ ﻓ ــﺮﻭﺵ ﺍﯼ ﻧﺎﻧﺒ ــﺎ«‬

‫ﭼـﻮﻥ ﺷـﻨﻴﺪ ﺍﻳـﻦ ﻫـﻢ ﻋﻤـﺮ‪ ،‬ﻧـﺎﻥ ﺩﺭﮐـﺸﻴﺪ‬

‫ﭘ ـ ـ ــﺲ ﻓ ـ ـ ــﺮﺳ ـ ـ ــﺘﺎﺩﺕ ﺑ ـ ـ ــﻪ ﺩﮐ ـ ـ ــﺎﻥ ﺑﻌﻴ ـ ـ ــﺪ‬

‫ﮎ»ﺍﻳ ــﻦ ﻋﻤ ــﺮ ﺭﺍ ﻧ ــﺎﻥ ﺩﻩ ﺍﯼ ﺍﻧﺒ ــﺎﺯ ﻣ ــﻦ«‬

‫ﺭﺍﺯ ﻳﻌﻨ ـ ـ ـ ــﯽ »ﻓﻬ ـ ـ ـ ــﻢ ﮐ ـ ـ ـ ــﻦ ﺯﺁﻭﺍﺯ ﻣ ـ ـ ـ ــﻦ«‬

‫‪ 1‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻗﻤﯽ‪.۸۰ ،‬‬ ‫‪ 2‬ﺁﺛﺎﺭ ﺍﻟﺒﻼﺩ ﻗﺰﻭﻳﻨﯽ‪ ،‬ﺫﻳﻞﹺ ﻣﺎﺩﮤ »ﻗﺎﺷﺎﻥ«‪.‬‬

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‫‪۱۱۳‬‬ ‫ﻫ ـ ــﻢ ﺍﹶﺕ ﺯﺁﻥ ﺳ ـ ــﻮ ﺣ ـ ــﻮﺍﻟ ـ ــﻪ ﻣ ـ ــﯽﮐﻨ ـ ــﺪ‬ ‫ﺍﻭ ‪‬‬

‫»ﻫ ــﻴﻦ ﻋﻤـ ــﺮ ﺁﻣـ ــﺪ ﮐـ ــﻪ ﺗـ ــﺎ ﺑـ ــﺮ ﻧـ ــﺎﻥ ﺯﻧـ ــﺪ«‬

‫ﭼ ــﻮﻥ ﺑ ــﻪ ﻳ ــﮏ ﺩﮐ ــﺎﻥ ﻋﻤ ــﺮ ﺑ ــﻮﺩﯼ ﺑ ــﺮﻭ‬

‫ﺩﺭ ﳘ ـ ـ ــﮥ ﮐﺎﺷ ـ ـ ــﺎﻥ ﺯ ﻧ ـ ـ ــﺎﻥ ﳏ ـ ـ ــﺮﻭﻡ ﺷ ـ ـ ــﻮ‬

‫ﻭﺭ ﺑ ـ ــﻪ ﻳﮏ ﺩﮐﺎﻥ ﻋ ــﻠﯽ ﮔﻔـ ـ ــﺘﯽ ﺑﮕ ـ ـﻴ ـ ــﺮ‬

‫ﻧﺎﻥ ﺍﺯ ﺍﻳﻨﺠـ ـ ــﺎ ﺑﯽ ﺣﻮﺍﻟ ـ ـ ــﻪ ﻭ ﺑﯽ ﺯﺣـﻴـ ـ ـ ــﺮ‬

‫ﻃﺒﻴﻌﯽ ﺑﻮﺩ ﮐـﻪ ﻣـﺮﺩﻡ ﻗـﻢ ﻭ ﮐﺎﺷـﺎﻥ ﺑـﺎ ﺷـﻨﻴﺪﻥ ﺍﻳﻨﮑـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ‬

‫ﺷﻴﻌﻴﺎﻥ ﻋﻠﯽﺍﻧﺪ‪ ،‬ﻣ‪‬ﻘﺪﻡ ﺁ‪‬ﺎ ﮔﺮﺍﻣـﯽ ﺩﺍﺭﻧـﺪ‪ .‬ﺍﻳـﻦ ﺩﻭ ﺷـﻬﺮ ﭘـﻴﺶ ﺍﺯ ﻭﺭﻭﺩ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﺁﺫﻳــﻦﺑﻨــﺪﯼ ﺷــﺪﻧﺪ‪ ،‬ﻭ ﻣــﺮﺩﻣﺶ ﺑــﻪ ﺷــﺎﺩﯼ ﻓﺘﻮﺣــﺎﺕ ﺷــﻴﻌﻴﺎﻥ ﺟــﺸﻦ ﮔﺮﻓﺘﻨــﺪ ﻭ ﺑــﺎ ﺷــﻮﺭ ﻭ‬ ‫ﻫﻠﻬﻠﻪ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺳﺘﻘﺒﺎﻝ ﮐﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺑﺎﻍ ﻓﻴﻦ ﮐﺎﺷﺎﻥ ﺟـﺸﻦ ﺑﺎﺷـﮑﻮﻫﯽ ﺗﺮﺗﻴـﺐ ﺩﺍﺩﻩ‬

‫ﺷﺪ‪ ،‬ﻭ ﺩﺭ ﺣﻀﻮﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﺰﻡ ﺑﺎﺩﻩ ﻭ ﻣﻮﺳﻴﻘﯽ ﻭ ﺭﻗﺺ ﺑﺮﭘﺎ ﮔﺮﺩﻳﺪ‪ .‬ﻣﻼﯼ ﺑﺰﺭﮒ‬

‫ﮐﺎﺷــﺎﻥ ﮐــﻪ ﻧــﺎﻣﺶ ﻗﺎﺿــﯽﳏﻤــﺪ ﺑــﻮﺩ ﺩﺭ ﺍﻳــﻦ ﺑــﺎﻍ ﺑــﻪﺣــﻀﻮﺭ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺳــﻴﺪ‪ .‬ﺷــﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﭼﻨﺪﺍﻥ ﺍﺯ ﺍﻳﻦ ﻣﺮﺩ ﺧﻮﺷﺶ ﺁﻣﺪ ﮐﻪ ﺩﺭ ﻋﻴﻦ ﺣـﺎﻟﯽ ﮐـﻪ ﻣﻼﴰـﺲ ﻻﻫﻴﺠـﯽ ﺩﺭ‬

‫ﺭﺃﺱ ﺩﺳـﺘﮕﺎﻩ ﺩﻳﻨــﻴﺶ ﻗــﺮﺍﺭ ﺩﺍﺷــﺖ ﺍﻳـﻦ ﻣــﺮﺩ ﺭﺍ ﻧﻴــﺰ ﺑــﻪ ﺭﻳﺎﺳـﺖ ﺍﻳــﻦ ﺩﺳــﺘﮕﺎﻩ ﻣﻨــﺼﻮﺏ‬ ‫ﮐ ــﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﺷ ــﺮﻳﮏ ﻭ ﳘﮑ ــﺎﺭ ﻣﻼﴰ ــﺲ ﻗ ــﺮﺍﺭ ﺩﺍﺩ‪ .‬ﻗﺎﺿ ــﯽ ﳏﻤ ــﺪ ﺍﺯ ﺁﻥﭘ ــﺲ ﳘ ــﺮﺍﻩ‬

‫ﺍﺭﺩﻭﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﯽﺭﻓﺖ ﻭ ﺩﺭ ﺭﺃﺱ ﺩﺳﺘﻪﺟﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽ ﺍﳒـﺎﻡ ﻭﻇﻴﻔـﻪ ﻣـﯽﮐـﺮﺩ‪ ،‬ﻭ‬ ‫ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺩﺭ ﻧﻈــﺮ ﺍﻭ »ﺳــﻨﯽﹺ ﺑــﯽﺩﻳــﻦ« ﺑﻮﺩﻧــﺪ‪ ،‬ﺭﺍ ﺗﻮﺳــﻂ ﺗــﱪﺩﺍﺭﺍﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﻫــﺪﺍﻳﺖ‬

‫ﻣــﯽﮐــﺮﺩ ﻳــﺎ ﺑــﻪﺟﻬــﺎﻥ ﺁﺧــﺮﺕ ﻣــﯽﻓﺮﺳــﺘﺎﺩ‪ .‬ﺩﺭﺑــﺎﺭﮤ ﺧــﺸﻮﻧﺘﻬﺎﯼ ﺑﻴﻤﺎﺭﮔﻮﻧــﮥ ﺍﻳــﻦ ﻗﺎﺿــﯽ‬

‫ﳏﻤﺪ ﭘﺎﺋﻴﻦﺗـﺮ ﺳـﺨﻨﯽ ﺧـﻮﺍﻫﻢ ﺩﺍﺷـﺖ ﻭ ﺧـﻮﺍﻫﻴﻢ ﺩﻳـﺪ ﮐـﻪ ﺑـﺎ ﺗـﺎﺭﺍﺝ ﺍﻣـﻮﺍﻝ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ‬ ‫ﺗﺒﺪﻳﻞ ﺑﻪ ﻳﮏ ﺳﻠﻄﺎﻥ ﺑﺰﺭﮒ‪ ‬ﻣﺎﻟﯽ ﺷﺪ‪.‬‬

‫ﺗﺼﺮﻑ ﺧﻮﺍﺭ ﻭ ﲰﻨﺎﻥ ﻭ ﻓﻴﺮﻭﺯﮐﻮﻩ‬ ‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭﻗﺘــﯽ ﺍﺯ ﺷــﻴﺮﺍﺯ ﺑــﻪﺭﺍﻩ ﺍﻓﺘــﺎﺩ ﺩﺳــﺘﻪﺋــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﻣــﺄﻣﻮﺭ ﻓــﺘﺢ‬ ‫ﲰﻨﺎﻥ ﻭ ﻓﻴﺮﻭﺯﮐﻮﻩ ﮐﺮﺩ‪ .‬ﻣﺮﺩﻡ ﺍﻳـﻦ ﻣﻨﻄﻘـﻪ ﺍﺯ ﻧﻴﻤـﻪﻫـﺎﯼ ﺳـﺪﮤ ﭼﻬـﺎﺭﻡ ﻫﺠـﺮﯼ )ﺍﺯ ﺯﻣـﺎﻥ‬ ‫ﺩﻳﻠﻤﻴﺎﻥ( ﮐـﻪ ﻣـﺴﻠﻤﺎﻥ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ ﺷـﻴﻌﻴﺎﻥ ﺯﻳـﺪﯼ ﺑﻮﺩﻧـﺪ ﻭ ﻧـﻮﻋﯽ ﻣـﺬﻫﺐ ﺗﻌـﺪﻳﻞﺷـﺪﮤ‬

‫ﻣﻌﺘﺰﻟــﯽ ﺩﺍﺷــﺘﻨﺪ؛ ﻭ ﻃﺒﻴﻌــﯽ ﺑــﻮﺩ ﮐــﻪ ﳘــﺎﻥﮔﻮﻧــﻪ ﮐــﻪ ﺑــﺎ ﺷــﻴﻌﻴﺎﻥ ﺩﻭﺍﺯﺩﻩ ﺍﻣــﺎﻣﯽ ﳐــﺎﻟﻒ‬ ‫ﺑﻮﺩﻧــﺪ ﺑــﺎ ﻭﻟــﯽﭘﺮﺳــﺘﯽ ﻭ ﺍﻓﮑــﺎﺭ ﺍﺑــﺎﺣﯽ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﳐــﺎﻟﻒ ﺑﺎﺷــﻨﺪ‪ .‬ﺩﺭ ﺁﻥﺯﻣــﺎﻥ ﻣــﺮﺩﯼ‬

‫ﻣﺎﺯﻧﺪﺭﺍﻧﯽﹺ ﺍﻳﺮﺍﻧﯽﺗﺒﺎﺭ ﺑـﻪﻧـﺎﻡ ﺣـﺴﻴﻦ ﮐﻴـﺎ ﭼـﻼﻭﯼ ﮐـﻪ ﺗﺒـﺎﺭ ﺧـﻮﺩ ﺭﺍ ﺑـﻪ ﺷـﺎﻫﺎﻥ ﺑﺎﺳـﺘﺎﻧﯽ‬

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‫‪۱۱۴‬‬ ‫ﺍﻳ ــﺮﺍﻥ ﻣ ــﯽﺭﺳ ــﺎﻧﺪ ﻭ »ﺧ ــﻮﺩ ﺭﺍ ﺍﺯ ﺍﻭﻻﺩ ﮐﻴ ــﺎﻥ ﻣ ــﯽﴰ ــﺮﺩ«‪ ١‬ﺣﺎﮐﻤﻴ ــﺖ ﲰﻨ ــﺎﻥ ﻭ ﺧ ــﻮﺍﺭ ﻭ‬ ‫ﻓﻴﺮﻭﺯﮐﻮﻩ ﺭﺍ ﺩﺭ ﺩﺳـﺖ ﺩﺍﺷـﺖ‪ .‬ﺍﻳـﻦ ﻣـﺮﺩ ﺑـﺎ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻣﻘﺎﺑﻠـﻪ ﮐـﺮﺩﻩ ﻓﺮﻣﺎﻧﺪﻫـﺸﺎﻥ ﺭﺍ ﺑـﻪ‬ ‫ﻗﺘــﻞ ﺁﻭﺭﺩ ﻭ ﺁ‪‬ــﺎ ﺭﺍ ﺷﮑــﺴﺖ ﻭ ﻓــﺮﺍﺭﯼ ﺩﺍﺩ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﭘــﺲ ﺍﺯ ﲢﻮﻳــﻞ ﮔــﺮﻓﱳ ﻗــﻢ ﻭ‬

‫ﮐﺎﺷﺎﻥ ﺑﻘﺼﺪ ﺍﻧﺘﻘﺎﻣﮕﻴﺮﯼ ﺍﺯ ﺣﺴﻴﻦ ﮐﻴﺎ ﭼﻼﻭﯼ ﺣﺮﮐﺖ ﮐـﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺁﺧـﺮﻳﻦ ﺭﻭﺯﻫـﺎﯼ‬ ‫ﺳــﺎﻝ ‪ ۸۸۲‬ﺩﮊ ﮔﻠﺨﻨــﺪﺍﻥ ﺭﺍ ﺑــﻪﺗــﺼﺮﻑ ﺩﺭﺁﻭﺭﺩ ﻭ ﻓﺮﻣــﺎﻥ ﮐــﺸﺘﺎﺭ ﻭ ﲣﺮﻳــﺐ ﺩﺍﺩ‪ .‬ﻏﻴــﺎﺙ‬

‫ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ ﻧﻮﺷـﺘﻪ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺩﺳـﺘﻮﺭ ﻗﺘـﻞ ﻋـﺎﻡ ﺯﻥ ﻭ ﻣـﺮﺩ ﻭ ﮐـﻮﺩﮎ ﺻـﺎﺩﺭ‬ ‫ﮐــﺮﺩ‪» ،‬ﻭ ﲤــﺎﻣﯽ ﺻــﻐﻴﺮ ﻭﮐﺒﻴــﺮ ﻭ ﺑ‪‬ﺮﻧــﺎ ﻭ ﭘﻴــﺮ ﻋﺮﺻــﮥ ﺗﻴــﻎ ﺗﻴــﺰ ﺷــﺪﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺩﻳــﺎﺭ ﺩ‪‬ﻳ‪‬ــﺎﺭ‬

‫ﳕﺎﻧــﺪ«‪ ٢.‬ﺍﻳﻨــﻬﺎ ﳘــﻪ ﺷــﻴﻌﮥ ﺯﻳــﺪﯼ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺍﺯ ﺻــﺤﻨﮥ ﺭﻭﺯﮔــﺎﺭ ﳏــﻮ ﺷــﺪﻧﺪ‪ ،‬ﻭ ﺣﺘــﯽ‬

‫ﻳﮏﺗﻦ ﺍﺯ ﺁ‪‬ﺎ ﻧﻴﺰ ﺯﻧﺪﻩ ﳕﺎﻧـﺪ‪ .‬ﻧﻴـﺰ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻓﺮﻣـﻮﺩ ﺩﺍﺩ ﺗـﺎ ﻣـﺰﺍﺭﻉ ﻭ ﺑﺎﻏـﺴﺘﺎ‪‬ﺎﯼ‬

‫ﻣﻨﻄﻘﻪ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻩ ﺷﻮﺩ ﺗﺎ ﺍﺛﺮﯼ ﺍﺯ ﺣﻴﺎﺕ ﺩﺭ ﺁﻥ ﺯﻣﻴﻦ ﺑﺎﻗﯽ ﳕﺎﻧﺪ‪ .‬ﺍﻭ ﺳﭙﺲ ﺭﺍﻫﯽ‬

‫ﻓﻴﺮﻭﺯﮐﻮﻩ ﺷﺪ‪ ،‬ﺩﮊ ﻓﻴﺮﻭﺯﮐﻮﻩ ﺭﺍ ﮔـﺸﻮﺩ ﻭ ﻓﺮﻣـﺎﻥ ﮐـﺸﺘﺎﺭ ﺩﺍﺩ‪ .‬ﳘـﮥ ﻣـﺮﺩﻡ ﻓﻴﺮﻭﺯﮐـﻮﻩ ﺍﺯ ﺩﻡ‬

‫ﴰﺸﻴﺮ ﮔﺬﺷﺘﻨﺪ‪ ،‬ﻭ ﺧﺎﻧﻪﻫﺎﯼ ﺷﻬﺮ ﺑﺎ ﺧﺎﮎ ﻳﮑـﺴﺎﻥ ﺷـﺪ‪ .‬ﻣـﺮﺩﻡ ﻓﻴﺮﻭﺯﮐـﻮﻩ ﻧﻴـﺰ ﺷـﻴﻌﻴﺎﻥ‬ ‫ﺯﻳ ــﺪﯼ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺣ ــﺴﻴﻦ ﮐﻴ ــﺎﯼ ﭼ ــﻼﻭﯼ ﺩﺭ ﺩﮊﯼ ﮐﻮﻫ ــﺴﺘﺎﻧﯽ ﺑﻨ ــﺎﻡ »ﺩﮊ ﺍﹸﺳ ــﺘﺎ« ﻣﻮﺿ ــﻊ‬ ‫ﮔﺮﻓــﺖ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﮊ ﺭﺍ ﳏﺎﺻــﺮﻩ ﻭ ﳎــﺮﺍﯼ ﺁﺏ ﺭﺍ ﺍﺯ ﺩﮊ ﻗﻄــﻊ ﮐــﺮﺩ‪ .‬ﺣــﺴﻴﻦ ﮐﻴــﺎ‬ ‫ﻳـﮏ ﻣـﺎﻩ ﻭ ﻧـﻴﻢ ﭘﺎﻳـﺪﺍﺭﯼ ﻭﺭﺯﻳـﺪ‪ ،‬ﻭ ﭼــﻮﻥ ﻗﺤﻄـﯽ ﻭ ﺑـﯽﺁﺑـﯽ ﺍﻭ ﻭ ﺍﻓـﺮﺍﺩﺵ ﺭﺍ ﺩﺭ ﻣﻌــﺮﺽ‬

‫ﺗﻠــﻒ ﺷــﺪﻥ‪ ‬ﺣﺘﻤــﯽ ‪‬ــﺎﺩ ﺗــﻦ ﺑــﻪ ﺗــﺴﻠﻴﻢ ﺩﺍﺩ )ﺍﺭﺩﻳﺒﻬــﺸﺖ ‪ .(۸۸۳‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻓﺮﻣــﺎﻥ‬

‫ﮐﺸﺘﺎﺭ ﳘﮕﺎﻧﯽ ﻣﺮﺩﻡ ﺷﻬﺮ ﺭﺍ ﺻﺎﺩﺭ ﮐﺮﺩ‪ .‬ﺣـﺴﻦ ﺭﻭﻣﻠـﻮ ﻧﻮﺷـﺘﻪ ﮐـﻪ »ﲤـﺎﻣﯽ ﺍﻫـﻞ ﺍﺳـﺘﺎ ﻭ‬ ‫ﺍﺭﮒ ﺷﺮﺑﺖ ﻣـﺮﮒ ﭼـﺸﻴﺪﻧﺪ‪ ٣«.‬ﺍﺳـﮑﻨﺪﺭﺑﻴﮏ ﻧﻮﺷـﺘﻪ ﮐـﻪ »ﺳـﻮﺍﯼ ﲨﻌـﯽ ﺍﺯ ﺍﻫـﻞ ﻗﻠـﻢ‬

‫ﮐــﺴﯽ ﺍﺯ ﺁﻥ ﻃﺎﻳﻔــﻪ )ﻳﻌﻨــﯽ ﻣــﺮﺩﻡ ﺷــﻬﺮ( ﳒــﺎﺕ ﻧﻴﺎﻓــﺖ‪ ٤«.‬ﻣﺆﻟــﻒ ﺟﻬﺎﻧﮕــﺸﺎﯼ ﺧﺎﻗــﺎﻥ‬

‫ﴰﺎﺭ ﻣﺮﺩﺍﻧﯽ ﮐﻪ ﺑﻪﺩﺳﺘﻮﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐﺸﺘﺎﺭ ﺷﺪﻧﺪ ﺳﻮﺍﯼ ﺯﻧـﺎﻥ ﻭ ﮐﻮﺩﮐـﺎﻥ ﮐـﻪ ﺩﺭ‬

‫ﺿﺔﹸ ﺍﻟﺼﻔﺎ‪.۱۶ ،‬‬ ‫‪ 1‬ﺗﺎﺭﻳﺦ ﺭﻭ ‪‬‬ ‫‪ 2‬ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ‪.۴۷۶ ،‬‬ ‫‪ 3‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۷۹ ،‬‬ ‫‪ 4‬ﻋﺎﱂ ﺁﺭﺍﯼ ﻋﺒﺎﺳﯽ‪۳۰ ،‬‬

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‫‪۱۱۵‬‬ ‫ﺁﺗﺶ ﺳﻮﺯﺍﻧﺪﻩ ﺷﺪﻧﺪ ﺩﻩ ﻫﺰﺍﺭ ﻣﺮﺩ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ ١.‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺳﭙﺲ ﻓﺮﻣـﺎﻥ ﮐـﺸﺘﺎﺭ‬ ‫ﺳــﺎﮐﻨﺎﻥ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺍﻃــﺮﺍﻑ ﺩﺍﺩ ﻭ ﺑﺎﻏــﺴﺘﺎ‪‬ﺎ ﺑــﻪﺁﺗــﺶ ﮐــﺸﻴﺪﻩ ﺷــﺪ‪ ،‬ﻭ ﻓﺮﻣــﻮﺩ ﺗــﺎ ﺣــﺴﻴﻦ‬ ‫ﮐﻴ ــﺎ ﭼ ــﻼﻭﯼ ﺭﺍ ﺩﺭ ﻗﻔ ــﺲ ﺍﻓﮑﻨ ــﺪﻩ ﺷ ــﮑﻨﺠﻪ ﮐﻨﻨ ــﺪ‪ .‬ﺻ ــﺎﺣﺐ ﺭﻭﺿ ــﺔ ﺍﻟ ــﺼﻔﺎ ﺿ ــﻤﻦ ﺫﮐ ــﺮ‬

‫ﺳﻮﺯﺍﻧﺪﻩ ﺷﺪﻥ‪ ‬ﻣﺮﺩﻡ ﺩﺭ ﺁﺗﺶ‪ ،‬ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪:‬‬

‫ﻫﺮ ﻣﺎﺩﻩ ﻭ ﻧﺮ ﻭ ﺧﺸﮏ ﻭ ﺗﺮ ﻭ ﻧﺎﺩﺍﻥ ﻭ ﺩﺍﻧﺎ ﻭ ﭘﻴﺮ ﻭ ﺑﺮﻧﺎ ﺑﺴﻮﺧﺘﻨﺪ‪… .‬ﻭ ﺣﺴﻴﻦ ﮐﻴﺎ‬ ‫ﮐ ــﻪ ﺧـ ــﻮﺩ ﺭﺍ ﺍﺯ ﺍﻭﻻﺩ ﮐﻴـ ــﺎﻥ ﻣـ ــﯽﴰـ ــﺮﺩ ﺩﺭ ﻗﻔـ ــﺲ ﮐـ ــﺮﺩﻩ ﻣ‪‬ﻌ‪‬ـ ـﺬﱠﺏ )ﺯﻳـ ــﺮ ﺷـ ــﮑﻨﺠﻪ(‬ ‫ﺑﺪﺍﺷــﺘﻨﺪ ﺗــﺎ ﺁﻧﮑــﻪ ﺍﻭ ﺧــﻮﺩ ﺭﺍ ﺑﮑــﺸﺖ ﻭ ﺑــﻪ ﺍﻣــﺮ ﺧــﺴﺮﻭ ﭘﻴــﺮﻭﺯ ﺍﻭ ﺭﺍ ﺑــﺎ ﳘــﺎﻥ ﻗﻔــﺲ‬ ‫‪٢‬‬ ‫ﭼﻮﺑﻴﻦ ﺁﺗﺶ ﺯﺩﻧﺪ‪.‬‬ ‫ﺯﻥ ﻭ ﻓﺮﺯﻧ ــﺪﺍﻥ ﻭ ﻭﺍﺑ ــﺴﺘﮕﺎﻥ ﺣ ــﺴﻴﻦ ﮐﻴ ــﺎ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑ ــﺮ ﺩﻳ ــﺪﮔﺎﻥ ﺍﻭ ﺯﻧ ــﺪﻩ ﺯﻧ ــﺪﻩ ﺩﺭ‬ ‫ﺁﺗــﺶ ﺍﻓﮑﻨﺪﻧــﺪ‪ .‬ﺣــﺴﻴﻦ ﮐﻴــﺎ ﺭﺍ ﺑــﻪﺩﺳــﺘﻮﺭ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑﺮﻫﻨــﻪ ﮐﺮﺩﻧــﺪ‪ ،‬ﭘﻮﺳــﺘﺶ ﺭﺍ ﺑــﺎ‬ ‫ﻟﺒﻪﻫﺎﺵ ﴰﺸﻴﺮ ﻭ ﺧﻨﺠﺮ ﺧﺮﺍﺷﻴﺪﻧﺪ‪ ،‬ﺑﺮ ﺑﺪﻧﺶ ﺷﻴﺮﻩ ﻣﺎﻟﻴﺪﻧﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺩﺭ ﻗﻔﺴﯽ ﭼﻮﺑﻴﻦ‬

‫ﺍﻓﮑﻨﺪﻧ ــﺪ‪ ،‬ﻭ ﻗﻔ ــﺲ ﺭﺍ ﭘ ــﺮ ﺍﺯ ﻣﻮﺭﭼ ــﻪ ﮐﺮﺩﻧ ــﺪ‪ .‬ﺣ ــﺴﻴﻦ ﮐﻴ ــﺎ ﭼﻨ ــﺪﻳﻦ ﺭﻭﺯ ﺩﺭ ﺯﻳ ــﺮ ﭼﻨ ــﻴﻦ‬

‫ﺷ ــﮑﻨﺠﻪﺋ ــﯽ ﺯﻳ ــﺴﺖ‪ ،‬ﻭ ﭼ ــﻮﻥ ﭘﻮﺳ ــﺘﺶ ﻋﻔﻮﻧ ــﺖ ﮐ ــﺮﺩ ﻭ ﮐ ــﺮﻡ ﺩﺭ ﺁﻥ ﺍﻳﺠ ــﺎﺩ ﺷ ــﺪ ﺗ ــﺎﺏ‬

‫ﻣﻘﺎﻭﻣ ــﺖ ﺍﺯ ﺩﺳ ــﺖ ﺩﺍﺩ‪ ،‬ﻭ ﺷ ــﺒﯽ ﮔ ــﺮﺩﻧﺶ ﺭﺍ ﺑ ــﻪ ﻣﻴﻠ ــﻪﻫ ــﺎﯼ ﻗﻔ ــﺲ ﺳ ــﺎﺑﻴﺪ ﺗ ــﺎ ﺭﮔﻬ ــﺎﯼ‬

‫ﮔﺮﺩﻧﺶ ﭘﺎﺭﻩ ﺷﺪ‪ ،‬ﻭﻟﯽ ﻧﮕﻬﺒﺎﻧﺎﻥ ﻣﺘﻮﺟـﻪ ﺷـﺪﻧﺪ ﻭ ﺍﺯ ﺧﻮﺩﮐـﺸﯽ ﺍﻭ ﺟﻠـﻮﮔﻴﺮﯼ ﮐﺮﺩﻧـﺪ ﻭ‬ ‫ﺍﻭ ﭼﻨ ــﺪ ﺭﻭﺯ ﺩﻳﮕ ــﺮ ﺯﻳ ــﺮ ﺷ ــﮑﻨﺠﻪﻫ ــﺎ ﺯﻧ ــﺪﻩ ﺑ ــﻮﺩ‪ .‬ﻭﻗﺘ ــﯽ ﺍﻭ ﺩﺭ ﺍﻳ ــﻦ ﺣﺎﻟ ــﺖ ﺩﺭﮔﺬﺷ ــﺖ‪،‬‬

‫ﺟﺴﺪﺵ ﺭﺍ ﺳﻮﺯﺍﻧﺪﻧﺪ ﻭ ﺧﺎﮐﺴﺘﺮﺵ ﺭﺍ ﺑﺮ ﺑﺎﺩ ﺩﺍﺩﻧﺪ‪.‬‬

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‫ﻭﻗﺘ ــﯽ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺩﮊ ﺍﹸﺳ ــﺘﺎ ﺭﺍ ﺩﺭ ﳏﺎﺻ ــﺮﻩ ﺩﺍﺷ ــﺖ‪ ،‬ﻣ ــﺮﺩﯼ ﺑ ــﻪﻧ ــﺎﻡ ﻣ ــﺮﺍﺩ ﺍﺯ‬

‫ﻧﻮﺍﺩﮔ ــﺎﻥ ﺍﻭﺯﻭﻥ ﺣ ــﺴﻦ ﮐ ــﻪ ﭘ ــﻴﺶ ﺍﺯ ﺁﻥ ﺩﺭ ﻧ ــﱪﺩ ﻗ ــﺪﺭﺕ ﺑﺎﻳﻨ ــﺪﺭﻳﺎﻥ ﺍﺯ ﻋﻤﻮﺯﺍﺩﮔ ــﺎﻧﺶ‬

‫ﮔﺮﻳﺨﺘــﻪ ﺑــﻪ ﺣــﺴﻴﻦ ﮐﻴــﺎ ﭘﻨﺎﻫﻨــﺪﻩ ﺷــﺪﻩ ﺑــﻮﺩ‪ ،‬ﺩﺭ ﺍﻳــﻦ ﺩﮊ ﻣــﯽﺯﻳــﺴﺖ‪ .‬ﺍﻳــﻦ ﻣــﺮﺩ ﺑــﺎ ﺷــﺎﻩ‬ ‫ﺍﲰﺎﻋﻴـ ــﻞ ﳐـ ــﺎﻟﻔﺘﯽ ﻧﺪﺍﺷـ ــﺖ ﻭ ﺗـ ــﺴﻠﻴﻢ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﺷـ ــﺪﻩ ﺑـ ــﻮﺩ؛ ﻭﻟـ ــﯽ ﭼﻮﻧﮑـ ــﻪ ﺍﺯ‬

‫‪ 1‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۲۰۹ ،‬‬ ‫ﺿﺔﹸ ﺍﻟﺼﻔﺎ‪.۱۶ ،‬‬ ‫‪ 2‬ﺗﺎﺭﻳﺦ ﺭﻭ ‪‬‬ ‫‪ 3‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۲۴۵ ۲۴۴ ،‬‬

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‫‪۱۱۶‬‬ ‫ﺑﺎﻳﻨﺪﺭﻳﺎﻥ ﻭ ﺳﻨﯽ ﺑﻮﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻓﺮﻣﻮﺩ ﺗﺎ ﺳﻴﺨﯽ ﺁﻫﻨﻴﻦ ﺍﺯ ﺯﻳﺮ ﭘﻮﺳﺘﺶ ﮔﺬﺭﺍﻧﺪﻧﺪ‬ ‫ﺑــﻪﻃــﻮﺭﯼ ﮐــﻪ ﻳــﮏ ﺳــﺮﺵ ﺍﺯ ﭘﻮﺳــﺖ ﺭﻭﯼ ﺁﺧـﺮﻳﻦ ﻧﻘﻄــﮥ ﺳــﺘﻮﻥ ﻓﻘــﺮﺍﺗﺶ ﻣــﯽﮔﺬﺷــﺖ ﻭ‬ ‫ﻳﮏ ﺳﺮ ﺩﻳﮕﺮ ﺍﺯ ﭘﺸﺖ ﮔﺮﺩﻧﺶ ﺑﻴﺮﻭﻥ ﻣﯽﺁﻣﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺁﺗـﺸﯽ ﺍﻓﺮﻭﺧﺘﻨـﺪ ﻭ ﺍﻳـﻦ ﺑﻴﭽـﺎﺭﻩ‬

‫ﺭﺍ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ ﺩﺭ ﺯﻳﺮ ﺷﺪﻳﺪﺗﺮﻳﻦ ﺷﮑﻨﺠﻪﻫﺎ ﻗـﺮﺍﺭ ﺩﺍﺷـﺖ‪ ،‬ﺑـﺮ ﻓـﺮﺍﺯ ﺁﺗـﺶ ﮔﺮﻓﺘﻨـﺪ‬ ‫ﺗﺎ ﺍﻧﺪﮎ ﺍﻧﺪﮎ ﺩﺭ ﻣﻴﺎﻥ ﺯﻭﺯﻩﻫﺎﯼ ﺟﺎﻥﺧﺮﺍﺵ‪ ‬ﺑﺮﻳﺎﻥ ﺷـﺪ‪ .‬ﺳـﭙﺲ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪﺩﺳـﺘﻮﺭ‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﮔﻮﺷــﺖ ﺑﺮﻳــﺎﻥ‪ ‬ﻻﺷــﮥ ﺍﻳــﻦ ﻣــﺮﺩ ﺭﺍ ﺧﻮﺭﺩﻧــﺪ ﻭ ﺍﺳــﺘﺨﻮﺍ‪‬ﺎﻳﺶ ﺭﺍ ﺑــﻪﺁﺗــﺶ‬ ‫ﮐﺸﻴﺪﻩ ﺧﺎﮐﺴﺘﺮﺵ ﺭﺍ ﭘﺮﺍﮐﻨﺪﻧﺪ‪.‬‬

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‫ﺍﻳــﻦ ﳔــﺴﺘﻴﻦ ﮔــﺰﺍﺭﺵ ﺍﺯ ﻻﺷــﻪﺧــﻮﺍﺭﯼﹺ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﻧﻮﺷــﺘﻪﻫــﺎﯼ ﺗــﺎﺭﻳﺦﻧﮕــﺎﺭﺍﻥ‬

‫ﺻﻔﻮﯼ ﺍﺳﺖ ﮐﻪ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺩﺭ ﺁﻳﻨﺪﻩ ﺷﺎﻫﺪ ﭼﻨﺪ ﻣﻮﺭﺩ ﺩﻳﮕﺮﺵ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‪،‬‬

‫ﭼﮕـﻴﻦ« ﺑـﻮﺩ‬ ‫ﻭ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻳﮏ ﺩﺳﺘﻪ ﻗﺰﻟﺒﺎﺵ ﺩﺍﺷـﺖ ﮐـﻪ ﻧﺎﻣـﺸﺎﻥ » ﹺ‬ ‫ﻳﻌﻨﯽ ﺁﺩﳐﻮﺍﺭ؛ ﻭ ﺁﺩﻡ ﺭﺍ ﺯﻧﺪﻩﺯﻧﺪﻩ ﻳﺎ ﻻﺷﮥ ﻣ‪‬ﺮﺩﻩ ﻳﺎ ﻻﺷﮥ ﺑﺮﻳﺎﻥ ﺷﺪﮤ ﻣﺮﺩ ﺍﻋﺪﺍﻡﺷـﺪﻩ ﺭﺍ‬

‫ﻣﯽﺧﻮﺭﺩﻧﺪ‪.‬‬

‫ﺩﺭ ﺍﻳــﻦ ﺍﺛﻨــﺎﺀ ﻣــﺮﺩﻡ ﻳــﺰﺩ ﺍﺯ ﺩﺳــﺖ ﺳــﺘﻤﻬﺎ ﻭ ﺳــﻴﺎﻫﮑﺎﺭﻳﻬﺎﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ،‬ﺍﺯ ﳏﻤــﺪ‬ ‫ﮐﺮﻩ ﺣﺎﮐﻢ ﺍﻳﺮﺍﻧﯽﺗﺒﺎ ﹺﺭ ﺍﺑﺮﮐﻮﻩ ﺍﺳﺘﻤﺪﺍﺩ ﻃﻠﺒﻴﺪﻧﺪ‪ .‬ﳏﻤﺪ ﮐﺮﻩ ﺑـﻪ ﻳـﺰﺩ ﻟـﺸﮑﺮ ﮐـﺸﻴﺪﻩ‬

‫ﺷــﻬﺮ ﺭﺍ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮔﺮﻓــﺖ‪ .‬ﺩﺭ ﺍﻳــﻦ ﻭﺍﻗﻌــﻪ ﺩﺳــﺘﻪﺋــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﺸﺘﻪ ﺷــﺪﻧﺪ ﻭ ﺑﻘﻴــﻪ‬ ‫ﮔﺮﻳﺨﺘﻨﺪ‪ .‬ﻭﻗﺘﯽ ﺧﱪ ﺍﻳﻦ ﻭﺍﻗﻌﻪ ﺑﻪﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﺳﻴﺪ ﺑﻪﻗﺼﺪ ﳏﻤﺪ ﮐﺮﻩ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ‪.‬‬

‫ﺩﺭ ﻧــﱪﺩﯼ ﮐــﻪ ﻣﻴــﺎﻥ ﳏﻤــﺪ ﮐــﺮﻩ ﻭ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭﮔﺮﻓــﺖ ﳏﻤــﺪ ﮐــﺮﻩ ﺷﮑــﺴﺖ ﻳﺎﻓﺘــﻪ‬

‫ﺩﺳﺘﮕﻴﺮ ﺷﺪ‪ .‬ﻭﯼﺭﺍ ﺑﻪﺩﺳﺘﻮﺭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‪ ،‬ﻣﺜـﻞ ﺣـﺴﻴﻦ ﮐﻴـﺎ‪ ،‬ﺑـﺎ ﺗـﻦ ﺑﺮﻫﻨـﻪ ﻭ ﭘﻮﺳـﺖ‪‬‬

‫ﺧﺮﺍﺷﻴﺪﻩ ﮐﻪ ﺷـﻴﺮﻩ ﺑـﺮ ﺭﻭﻳـﺶ ﻣﺎﻟﻴـﺪﻩ ﺷـﺪﻩ ﺑـﻮﺩ ﺩﺭ ﻗﻔـﺲﹺ ﭘـﺮ ﺍﺯ ﻣﻮﺭﭼـﻪ ﺍﻓﮑﻨﺪﻧـﺪ »ﺗـﺎ ﺍﺯ‬

‫ﻧ ــﻴﺶ ﺯﻧﺒ ــﻮﺭﺍﻥ ﺑ ــﻪﺁﻥ ﺟﺎﻫ ــﻞ ﻧ ــﺎﺩﺍﻥ ﺍﹶ ﹶﻟـ ـﻢﹺ ﻓ ــﺮﺍﻭﺍﻥ ﺑﺮﺳ ــﺪ«‪ ،‬ﻭ ﭼﻨ ــﺪﺗﺎ ﻗﺰﻟﺒ ــﺎﺵ ﺭﺍ ﺑ ــﺮ ﺍﻭ‬

‫ﮔﻤﺎﺷ ــﺘﻨﺪ ﺗ ــﺎ ﻣﺜ ــﻞ ﺣ ــﺴﻴﻦ ﮐﻴ ــﺎ ﺩﺳ ــﺖ ﺑ ــﻪﺧﻮﺩﮐ ــﺸﯽ ﻧﺰﻧ ــﺪ ﻭ ﺭﻭﺯﻫ ــﺎﯼ ﺩﺭﺍﺯﯼ ﺩﺭ ﺯﻳ ــﺮ‬ ‫ﺷﮑﻨﺠﻪ ﲟﺎﻧﺪ‪ ٢.‬ﻓﺮﺟﺎﻡ ﺍﻳﻦ ﻣﺮﺩ ﺭﺍ ﭘﺎﺋﻴﻦﺗﺮ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ‪.‬‬

‫‪ 1‬ﳘﺎﻥ‪ .۸۳ ،‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ‪ .۳۰ ،‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۲۹۳ ،‬‬ ‫‪ 2‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۸۴ ،‬‬

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‫‪۱۱۷‬‬ ‫ﺷـﻬﺮ ﻳــﺰﺩ ﺭﺍ ﺷــﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺳـﭙﺮﺩ ﺗــﺎ ﻫﺮﮔﻮﻧــﻪ ﮐـﻪ ﻣﺎﻳــﻞ ﺑﺎﺷــﻨﺪ ﺑﺮﺳــﺮ‬ ‫ﻣــﺮﺩﻡ ﺩﺭﺁﻭﺭﻧــﺪ‪ ،‬ﻭ ﺍﺯ ﺁﻥ »ﺳــﻨﯽﻫــﺎﯼ ﺑــﯽﺩﻳــﻦ« ﮐــﻪ ﺑــﺎ ﺩﴰﻨــﺎﻥ ﺍﻫﻠﺒﻴــﺖ ﳘﺪﺳــﺖ ﺷــﺪﻩ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ »ﺷﻴﻌﮥ ﺍﻫﻞ ﺑﻴﺖ« ﺭﺍ ﺍﺯ ﺷﻬﺮ ﺭﺍﻧﺪﻩ ﺑﻮﺩﻧﺪ ﺍﻧﺘﻘﺎﻡ ﺑﮕﻴﺮﻧﺪ‪.‬‬

‫ﮐﺸﺘﺎﺭ ﺩﺭ ﺷﻬﺮ ﻃﺒﺲ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺟﺮﻳﺎ‪‬ﺎ‪ ،‬ﻭ ﺯﻣﺎﻧﯽ ﮐﻪ ﻫﻨﻮﺯ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﻳﺰﺩ ﺑﻮﺩ‪ ،‬ﺳﻔﻴﺮ ﺳﻠﻄﺎﻥ‬ ‫ﺣﺴﻴﻦ ﺑﺎﯼﻗﺮﺍ ﭘﺎﺩﺷﺎﻩ ﺗﺮﮎ ﺷﻴﻌﮥ ﺯﻳﺪﯼﻣﺬﻫﺐﹺ ﺧﺮﺍﺳﺎﻥ ﺑﺎ ﻧﺎﻣﻪ ﻭ ﻫﺪﺍﻳﺎ ﻭ ﺗﱪﻳـﮏ‬

‫ﻓﺘﻮﺣﺎﺕ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ ﻳـﺰﺩ ﺭﺳـﻴﺪ‪ .‬ﺑـﺎﯼﻗـﺮﺍ ﺩﺭ ﻧﺎﻣـﻪﺍﺵ ﺧـﻮﺩ ﺭﺍ ﺳـﻠﻄﺎﻥ ﻭ ﳘﻄـﺮﺍﺯ‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴ ـﻞ ﻗﻠﻤــﺪﺍﺩ ﮐــﺮﺩﻩ ﺑــﻪ ﺍﻭ ﺍﻇﻬــﺎﺭ ﺍﻃﺎﻋ ـﺖ‪ ‬ﺯﻳﺮﺩﺳــﺘﺎﻧﻪ ﻧﻨﻤــﻮﺩﻩ ﺍﻭ ﺭﺍ »ﻭﻟــﯽ ﺍﻣــﺮ‬ ‫ﻣــﺴﻠﻤﻴﻦ ﺟﻬــﺎﻥ« ﻧﻨﺎﻣﻴــﺪﻩ ﺑــﻮﺩ‪ ،‬ﺑــﻪ »ﻭﻻﻳـﺖ‪ ‬ﻣﻄﻠﻘــﮥ« ﺍﻭ ﺍﻭ ﺍﺫﻋــﺎﻥ ﻧﮑــﺮﺩﻩ ﻭ ﺍﻋﺘــﺮﺍﻑ ﺑــﻪ‬

‫»ﺍﻟﺘﺰﺍﻡ ﻋﻤﻠﯽ ﻭ ﻧﻈﺮﯼ ﺑﻪ ﻭﻟﯽ ﻣﻄﻠﻖ« ﻧﮑﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﺍﺯ ﻣﺬﻫﺐ ﺑﺎﻃﻞ ﻭ ﺍﺯ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ‬

‫ﻭ ﻋﺜﻤﺎﻥ ﺗﱪﺍ ﻧﻨﻤﻮﺩﻩ ﻭ ﺑﻪ ﺁ‪‬ﺎ ﻭ ﻋﺎﺋﺸﻪ ﺩﺷـﻨﺎﻡ ﻧـﺪﺍﺩﻩ ﻭ ﺍﻗـﺮﺍﺭ ﻧﮑـﺮﺩﻩ ﺑـﻮﺩ ﮐـﻪ ﺗﻨـﻬﺎ ﺩﻳـﻦ‬ ‫ﺑﺮﺣــﻖ ﺩﺭ ﺟﻬــﺎﻥﹾ ﳘــﺎﻥ ﺍﺳــﺖ ﮐــﻪ »ﺧﺎﻗــﺎﻥ ﻣــﺸﺮﻕ ﻭ ﻣﻐــﺮﺏ« ﺑــﺮﺍﯼ ﻣــﺮﺩﻡﹺ ﺍﻳــﺮﺍﻥ ﺁﻭﺭﺩﻩ‬

‫ﺍﺳــﺖ‪ .‬ﺑــﻪﻧﻮﺷــﺘﮥ ﺣــﺴﻦﹺ ﺭﻭﻣﻠــﻮ‪ ،‬ﺩﺭ ﻧﺎﻣــﮥ ﺍﻭ »ﺗﻌﻈــﻴﻢﹺ ﺧﺎﻗــﺎﻥ‪ ‬ﻣــﺸﺮﻕ ﻭ ﻣﻐــﺮﺏ ﺑــﻪﻋﺒــﺎﺭﺕ‪‬‬

‫ﻣﻨﺎﺳﺐ ﲢﺮﻳﺮ ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩ«‪.‬‬

‫‪١‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﺧﺸﻢ ﺷﺪ ﻭ ﺩﺳـﺘﻮﺭ ﺣﺮﮐـﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪ ﺧﺮﺍﺳـﺎﻥ ﺭﺍ‬

‫ﺻﺎﺩﺭ ﮐﺮﺩ ﺗﺎ ﺑﺎﯼﻗﺮﺍ ﺭﺍ ﺗﻨﺒﻴﻪ ﮐﻨﺪ‪ .‬ﺍﻭ ﺩﺭ ﺍﻭﺍﺧﺮ ‪‬ﻤﻦ ‪ ۸۸۴‬ﺑـﻪ ﻃـﺒﺲ ﺭﺳـﻴﺪ ﮐـﻪ ﺁﺧـﺮﻳﻦ‬ ‫ﺷــﻬﺮ ﺩﺭﻏــﺮﺏ ﻗﻠﻤــﺮﻭ ﺑــﺎﯼﻗــﺮﺍ ﺑــﺮ ﮐﺮﺍﻧــﮥ ﺷــﺮﻗﯽ ﮐــﻮﻳﺮ ﺑــﻮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﻪ ﳘــﮥ ﺳــﻨﺘﻬﺎﯼ‬ ‫ﺗﺎﺗﺎﺭﯼ ﺭﺍ ﺑﺎ ﺧﻮﺩﺷﺎﻥ ﻣﯽﮐـﺸﻴﺪﻧﺪ ﺧﻴـﺎﻝ ﻣـﯽﮐﺮﺩﻧـﺪ ﮐـﻪ ﺭﻋﺎﻳـﺎﯼ ﺑـﺎﯼﻗـﺮﺍ ﺩﺭ ﻫﺮﺟـﺎ ﮐـﻪ‬

‫ﺑﺎﺷﻨﺪ ﺩﺭ ﺣﮑﻢ ﻣﺮﻳـﺪﺍﻥ ﺍﻭﻳﻨـﺪ ﻭ ﺩﺭ ﳘـﮥ ﺍﻣـﻮﺭ ﺑـﺎ ﺍﻭ ﺷـﺮﻳﮏﺍﻧـﺪ‪ .‬ﺁ‪‬ـﺎ ﺭﻭﺍﺑـﻂ ﺳـﻠﻄﺎﻥ ﻭ‬

‫ﺭﻋﺎﻳﺎ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﺭﻭﺍﺑﻂ ﺧﻮﺩﺷﺎﻥ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺗﻔﺴﻴﺮ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ،‬ﻭ ﻫـﺮ ﺷـﺎﻫﯽ ﺭﺍ‬ ‫ﺩﺭ ﻫﺮﺟــﺎ ﮐــﻪ ﺑــﻮﺩ ﻳــﮏ ﭘﻴــﺮ ﻃﺮﻳﻘــﺖ ﺑــﺮﺍﯼ ﻣﺮﻳــﺪﺍﻥ ﺧــﻮﺩﺵ ﻣــﯽﭘﻨﺪﺍﺷــﺘﻨﺪ‪ ،‬ﻭ ﻫــﺮ ﺷــﺎﻩ‬ ‫ﺩﻳﮕ ــﺮ ﺟ ــﺰ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﮐ ــﻪ ﺳ ــﻴﺪ ﺍﻭﻻﺩ ﭘﻴ ــﺎﻣﱪ ﻭ ﺟﺎﻧ ــﺸﻴﻦ ﺑﺮﺣــﻖﹺ ﭘﻴ ــﺎﻣﱪ ﻭ ﺍﻣﺎﻣ ــﺎﻥ‬ ‫‪ 1‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۸۴ ،‬‬

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‫‪۱۱۸‬‬ ‫ﻣﯽﻧﺎﻣﻴﺪﻧﺪ ﺭﺍ ﻏﺎﺻﺐ ﻭ ﺑﺮ ﺑﺎﻃﻞ ﻣـﯽﺍﻧﮕﺎﺷـﺘﻨﺪ‪ ،‬ﻭ ﭘﻴـﺮﻭﺍﻥ ﻫـﺮ ﺷـﺎﻩ ﺩﻳﮕـﺮ ﺭﺍ ﮔﻤـﺮﺍﻩ ﻭ‬ ‫ﺑﯽﺩﻳـﻦ ﻣـﯽﴰﺮﺩﻧـﺪ‪ .‬ﮐـﻞ ﻫـﺪﻑ ﻟﺸﮑﺮﮐـﺸﯽ ﺷـﺎﻩ ﺍﲰﺎﻋـﻞ ﺑـﻪ ﻃـﺒﺲ ﺭﺍ ﺗـﺎﺭﻳﺦﻧﮕـﺎﺭﺍﻥ‬ ‫ﺻﻔﻮﯼ ﺩﺭ ﺍﻳﻦ ﻋﺒﺎﺭ‪‬ﺎ ﺧﻼﺻﻪ ﮐﺮﺩﻩﺍﻧﺪ‪:‬‬ ‫ﻏﺎﺯﻳﺎﻥ ﻋﻈﺎﻡ ﺍﺯ ﮔﺮﺩ ﺭﺍﻩ ﻧﺮﺳﻴﺪﻩ ﺩﺭ ﺷﻬﺮ ﻃﺒﺲ ﺗﺎﺧﺘﻨـﺪ ﻭ ﻫـﺮﮐﺲ ﺭﺍ ﺩﺭ ﺁﻥ ﺑﻠـﺪﻩ‬ ‫ﺐ ﭘﺎﺩﺷــﺎﻩ ﻋــﺮﺏ ﻭ‬ ‫ﻳﺎﻓﺘﻨــﺪ ﺍﺯ ﺩﻡ ﺗﻴــﻎ ﺑــﯽﺩﺭﻳــﻎ ﮔﺬﺭﺍﻧﺪﻧــﺪ‪ ،‬ﺁﻧﮕــﺎﻩ ﺳــﻮﺭﺕ‪ ‬ﻏــﻀ ﹺ‬ ‫‪١‬‬ ‫ﻋﺠﻢ ﺗﺴﮑﻴﻦ ﻳﺎﻓﺖ‪.‬‬ ‫ﻥ ﻏ ــﺎﺭﺕ‬ ‫ﺑﻌ ــﺪ ﺍﺯ ﺁﻥ ﮐ ــﻪ ﻫﻔ ــﺖ ﻫ ــﺸﺖ ﻫ ــﺰﺍﺭ ﮐ ــﺲ ﮐ ــﺸﺘﻪ ﺷ ــﺪﻧﺪ ﻭ ﺷ ــﻬﺮ ﺭﺍ ﻏﺎﺯﻳ ــﺎ ﹾ‬ ‫‪٢‬‬ ‫ﳕﻮﺩﻧﺪ‪ ،‬ﺳ‪‬ﻮﺭﺕ‪ ‬ﻏﻀﺐ ﭘﺎﺩﺷﺎﻩ ﮐﺸﻮﺭﮔﻴﺮ ﺗﺴﮑﻴﻦ ﻳﺎﻓﺖ‪.‬‬ ‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﺍﻳــﻦ ﺳــﻔﺮ ﳘــﮥ ﺧــﺸﻤﯽ ﮐــﻪ ﺍﺯ ﺑــﺎﯼﻗــﺮﺍ ﺩﺭ ﺩﻝ ﺩﺍﺷــﺖ ﺭﺍ ﺑﺮﺳــﺮ‬ ‫ﻣﺮﺩﻡ ﺷﻬﺮ ﻃﺒﺲ ﺧﺎﻟﯽ ﮐﺮﺩ‪ ،‬ﻭ ﻫﺰﺍﺭﺍﻥ ﺗﻦ ﺭﺍ ﺑﯽ ﻫﻴﭻ ﮔﻨﺎﻫﯽ ﺑﻪ ﴰﺸﻴﺮ ﺳﭙﺮﺩ ﻭ ﲤﺎﻣﯽ‬

‫ﺍﻣﻮﺍﻝ ﺷﻬﺮ ﺭﺍ ﺗﺎﺭﺍﺝ ﮐﺮﺩﻧﺪ‪ ،‬ﻭ ﳔﻠﻬﺎ ﻭ ﺑﺎﻏﻬﺎ ﺭﺍ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻧﺪ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ ﻗــﺼﺪ ﺗــﺼﺮﻑ‪ ‬ﻃــﺒﺲ ﻧﺮﻓﺘــﻪ ﺑــﻮﺩ‪ ،‬ﺑﻠﮑــﻪ ﺭﻓﺘــﻪ ﺑــﻮﺩ ﺗــﺎ ﮐــﺸﺘﺎﺭ ﻭ‬

‫ﺥ ﺑــﺎﯼﻗــﺮﺍ ﺑﮑــﺸﺎﻧ‪‬ﺪ‪ .‬ﻳﮑﺒــﺎﺭ ﺩﻳﮕــﺮ ﺍﻳــﻦ‬ ‫ﲣﺮﻳﺒــﯽ ﺍﳒــﺎﻡ ﺩﻫــﺪ ﻭ ﻗــﺪﺭﺕ‪ ‬ﺧــﻮﻳﺶ ﺭﺍ ﺑــﻪﺭ ﹺ‬

‫ﮔﺰﺍﺭﺵ ﺭﺍ ﲞﻮﺍﻧﻴﻢ ﺗﺎ ﺩﺭﻳﺎﺑﻴﻢ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭼـﻪ ﺁﮔـﺎﻫﯽ ﻭ ﺍﻃﻼﻋـﯽ ﺍﺯ‬ ‫ﺳﻴﺎﺳــﺖ ﻭ ﮐــﺸﻮﺭﺩﺍﺭﯼ ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﻭ ﻓﺘﻮﺣــﺎﺗﯽ ﮐــﻪ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻧﺼﻴﺒــﺸﺎﻥ ﻣــﯽﺷــﺪ ﺭﺍ ﺑــﻪ ﭼــﻪ‬

‫ﺩﻳﺪﯼ ﻣﯽﻧﮕﺮﻳﺴﺘﻨﺪ‪ .‬ﭘﺎﺩﺷﺎﻩ ﺧﺮﺍﺳﺎﻥ ﺑﻪ ﺭﺳـﻢ ﻣﻌﻤـﻮﻝ ﺯﻣﺎﻧـﻪ ﮐـﻪ ﺷـﺎﻫﺎﻥ ﺑـﺮﺍﯼ ﺷـﺎﻫﺎﻥ‪‬‬

‫ﺟﺪﻳﺪ ﺗﱪﻳﮏ ﻭ ‪‬ﻨﻴﺖ ﻣﯽﻓﺮﺳﺘﻨﺪ‪ ،‬ﻧﺎﻣﻪﺋﯽ ﳏﺘﺮﻣﺎﻧﻪ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﮕﺎﺷﺘﻪ ﺍﺳـﺖ‬

‫ﺗﺎ ﺑﻪ ﺍﻭ ‪‬ﻨﻴﺖ ﺑﮕﻮﻳﺪ‪ .‬ﻭﻟﯽ ﺍﻭ ﺩﺭ ﻧﺎﻣﻪﺍﺵ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ »ﺭﻫـﱪ ﻣﻌﻈـﻢ« ﻭ »ﻣـﻮﻻ« ﻭ‬ ‫»ﻣﻘﺘــﺪﺍ« ﺧﻄــﺎﺏ ﻧﮑــﺮﺩﻩ ﻭ ﻧــﺴﺒﺖ ﺑــﻪ ﺍﻭ ﺍﺑــﺮﺍﺯ ﺍﻃﺎﻋــﺖ ﻧﻨﻤــﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﺑﻪﺟﺎﯼ ﺁﻧﮑﻪ ﺑﻪ ﻧﺎﻣﮥ ﳏﺘﺮﻣﺎﻧﮥ ‪‬ﻨﻴﺖ ﺍﻭ ﭘﺎﺳﺦ ﺩﺭﺧـﻮﺭ ﺑﺪﻫـﺪ‪ ،‬ﺗـﺼﻤﻴﻢ ﺑـﻪ ﺍﺩﺏ ﮐـﺮﺩﻥ‪‬‬

‫ﺍﻭ ﻣﯽﮔﻴﺮﺩ‪ ،‬ﺁﻥﻫﻢ ﺑﺎ ﮐﺸﺘﺎﺭ ﻣﺮﺩﻡ ﺑﯽﮔﻨﺎﻩ ﻳﮏ ﺷﻬﺮ ﭘﺮﺕﺍﻓﺘـﺎﺩﻩ ﺩﺭ ﮐﻨـﺎﺭﮤ ﮐـﻮﻳﺮ ﺑـﻪﻧـﺎﻡ‬

‫ﻃﺒﺲ ﻭ ﺗﺎﺭﺍﺝ ﻭ ﲣﺮﻳﺐ ﮐـﺮﺩﻥ ﺁﻥ‪ .‬ﺍﻭ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ ﺭﺍ ﺑﺮﻣـﯽﺩﺍﺭﺩ‪ ،‬ﻳﮑﺘﺎﺧـﺖ ﺑـﻪ ﻃـﺒﺲ‬

‫‪ 1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۴۸۰ ،‬‬ ‫‪ 2‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۲۲۰ ،‬‬

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‫‪۱۱۹‬‬ ‫ﻣﯽﺗﺎﺯﺩ‪ ،‬ﻣﺜﻞ ﺭﺍﻫﺰﻧﺎﻥ ﻭﺍﺭﺩ ﺁﻥ ﺷﻬﺮ ﺑـﯽﺩﻓـﺎﻉ ﻣـﯽﺷـﻮﺩ‪ ،‬ﻭ ﻣـﺮﺩﻡﹺ ﺷـﻬﺮ ﺭﺍ ﮐـﻪ ﻧـﻪ ﺍﺭﺗـﺸﯽ‬ ‫ﺑﻮﺩﻧــﺪ ﻭ ﻧــﻪ ﭘﻠــﻴﺲ ﻭ ﻧــﻪ ﮐﺎﺭﻣﻨــﺪ ﺩﺳــﺘﮕﺎﻩ ﺑــﺎﯼﻗــﺮﺍ‪ ،‬ﺁﻣــﺎﺝ ﺧــﺸﻢ ﮐﻮﺩﮐﺎﻧــﮥ ﺧــﻮﻳﺶ ﻗــﺮﺍﺭ‬ ‫ﺩﺍﺩﻩ ﭼﻨــﺪﻳﻦ ﻫــﺰﺍﺭ ﻣــﺮﺩ ﻭ ﺯﻥ ﻭ ﮐــﻮﺩﮎ ﺭﺍ ﻳﻌﻨــﯽ ﳘــﮥ ﺁ‪‬ــﺎﺋﯽ ﮐــﻪ ﻧﺘﻮﺍﻧــﺴﺘﻨﺪ ﺍﺯ ﺷــﻬﺮ‬

‫ﻀﺒ‪‬ﺶ« ﻓﺮﻭﻣـﯽﻧـﺸﻴﻨﺪ‪ .‬ﺍﻭ ﺑـﺮﺍﯼ ﻓـﺘﺢ‬ ‫ﻏـ ‪‬‬ ‫ﺳـﻮﺭﺕ‪ ‬ﹶ‬ ‫ﺑﮕﺮﻳﺰﻧﺪ ﺭﺍ ﮐﺸﺘﺎﺭ ﻣﯽﮐﻨﺪ ﻭ ﺁﻧﮕـﺎﻩ » ‪‬‬ ‫ﻃــﺒﺲ ﻧﺮﻓﺘــﻪ‪ ،‬ﺑﻠﮑــﻪ ﺭﻓﺘــﻪ ﺍﺳــﺖ ﺗــﺎ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﻣﺮﻳــﺪﺍﻥ ﺑــﺎﯼﻗــﺮﺍ ﻣــﯽﭘﻨﺪﺍﺷــﺖ ﺭﺍ ﮐــﺸﺘﺎﺭ‬ ‫ﮐﻨـﺪ‪ .‬ﺑﻌـﺪ ﻫـﻢ ﺷـﻬﺮ ﻭﻳــﺮﺍﻥﺷـﺪﻩ ﺭﺍ ﺑـﺎ ﻫـﺰﺍﺭﺍﻥ ﮐـﺸﺘﻪ ﺭﻫــﺎ ﮐـﺮﺩﻩ ﺑﺮﻣـﯽﮔـﺮﺩﺩ‪ .‬ﭼﻨـﻴﻦ ﺑــﻮﺩ‬

‫ﻧﮕــﺮﺵ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧــﯽ‪ .‬ﳘــﮥ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺍﻭ ﮐــﺸﺘﺎﺭ ﮐــﺮﺩ ﺍﻳﺮﺍﻧﻴــﺎﻧﯽ‬ ‫ﺑﻮﺩﻧــﺪ ﮐــﻪ ﻫــﻴﭻ ﺩﴰﻨــﯽﺋــﯽ ﺑــﺎ ﺍﻭ ﻧﺪﺍﺷــﺘﻨﺪ ﻭ ﺷــﺎﻳﺪ ﺍﻭ ﺭﺍ ﳕــﯽﺷــﻨﺎﺧﺘﻨﺪ ﻭ ﻧــﺎﻣﺶ ﺭﺍ ﻫــﻢ‬

‫ﻧﺸﻨﻴﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻭﻟﯽ ﺍﻭ ﺑﺎ ﭼﺸﻢﹺ ﺗﺎﺗﺎﺭﻫﺎﯼ ﺗﺎﺭﺍﺟﮕﺮ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧـﯽ ﻣـﯽﻧﮕﺮﻳـﺴﺖ ﻭ‬

‫ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﻧﮕﺮﺵ‪ ‬ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﺭﺳﺎﻟﺘﯽ ﺁﲰـﺎﻧﯽ ﻗﺎﺋـﻞ ﺑـﻮﺩ ﻭ ﺩﺳـﺖ ﺑـﻪ ﺟﻨﺎﻳﺘـﻬﺎﯼ‬ ‫ﻓﺠﻴﻌﯽ ﻣﯽﺯﺩ ﮐﻪ ﺷﻨﻴﺪﻥ ﺁ‪‬ﺎ ﺩﻝﹺ ﻫﺮ ﺍﻧﺴﺎﻥ ﻧﻴﮏﺍﻧﺪﻳﺸﯽ ﺭﺍ ﻣﯽﻟﺮﺯﺍﻧ‪‬ﺪ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺣﺴﻴﻦ ﺑﺎﯼﻗﺮﺍ ﺩﺭ ﺍﻳﻦﺯﻣﺎﻥ ﺑﻴﻤـﺎﺭ ﺑـﻮﺩ‪ ،‬ﻭ ﻳﮑـﯽ ﺩﻭﻣـﺎﻩ ﺑﻌـﺪ ﺩﺭﮔﺬﺷـﺖ‪ ،‬ﻭ‬

‫ﮐﺸﻮﺭﺵ ﭘﺲ ﺍﺯ ﺍﻭ ﺑﯽﺻﺎﺣﺐ ﻣﺎﻧﺪ‪ ،‬ﻭ ﺑﻪﺩﺳﺖ ﺷﺎﻩ ﺍﺯﺑﮑﺎﻥ ﺍﻓﺘﺎﺩ ﮐﻪ ﲞـﺎﺭﺍ ﻭ ﲰﺮﻗﻨـﺪ‬ ‫ﺭﺍ ﺍﺧﻴﺮ‪‬ﺍ ﮔﺮﻓﺘﻪ ﺑﻮﺩ؛ ﻭ ﭘﺎﺋﻴﻦﺗﺮ ﺍﻭ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺷﻨﺎﺧﺖ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﭘﺲ ﺍﺯ ﮐﺸﺘﺎﺭ ﻭ ﻏﺎﺭﺕ ﻭ ﲣﺮﻳﺐ ﻃﺒﺲ ﺑﻪ ﻳﺰﺩ ﺑﺮﮔﺸﺘﻨﺪ ﻭ ﭘﺲ ﺍﺯ ﭼﻨـﺪ‬

‫ﺭﻭﺯ ﺑــﻪﺳــﻮﯼ ﺍﺳــﭙﻬﺎﻥ ﺷــﺘﺎﻓﺘﻨﺪ‪ .‬ﺁ‪‬ــﺎ ﺩﺭ ﺭﺍﻫــﺸﺎﻥ ﻋــﻼﻭﻩ ﺑــﺮ ﺷــﮑﺎﺭ ﺟــﺎﻧﻮﺭﺍﻥ‪ ،‬ﻣــﺮﺩﻡ ﻫــﺮ‬

‫ﺭﻭﺳ ــﺘﺎ ﮐ ــﻪ ﺑﺮﺳ ــﺮ ﺭﺍﻫ ــﺸﺎﻥ ﺑﻮﺩﻧ ــﺪ ﺭﺍ ﳘﭽ ــﻮﻥ ﻣ ــﺮﺩﻡ ﻃ ــﺒﺲ ﺷ ــﮑﺎﺭ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ‪ ،‬ﻭ‬ ‫»ﺷــﮑﺎﺭﮐﻨﺎﻥ« ﺑــﻪ ﺍﺳــﭙﻬﺎﻥ ﺭﺳــﻴﺪﻧﺪ‪ .‬ﺧﻮﺍﻧﻨــﺪﻩ ﺑــﺎ ﺧﻮﺍﻧــﺪﻥ ﳘــﻴﻦ ﻳــﮏ ﮔــﺰﺍﺭﺵ ﺩﺭﺑــﺎﺭﮤ‬

‫ﻃ ــﺒﺲ ﻣ ــﯽﺗﻮﺍﻧ ــﺪ ﺩﺭﮎ ﮐﻨ ــﺪ ﮐ ــﻪ ﺁ‪ ‬ــﺎ ﺩﺭ ﺭﺍﻩ ﺭﺳ ــﻴﺪﻥ ﺑ ــﻪ ﺍﺳ ــﭙﻬﺎﻥ ﺩﺭ ﺁﺑ ــﺎﺩﯼﻫ ــﺎﯼ ﺳـ ـ ﹺﺮ‬ ‫ﺭﺍﻫــﺸﺎﻥ ﭼــﻪ ﺟﻨﺎﻳﺘــﻬﺎ ﮐﺮﺩﻧــﺪ‪ .‬ﻣــﻦ ﺑــﺮﺍﯼ ﺁﻧﮑــﻪ ﺧﻮﺍﻧﻨــﺪﻩ ﺭﺍ ﺧــﺴﺘﻪ ﻧﮑــﻨﻢ ﺍﺯ ﺫﮐــﺮ ﺁ‪‬ــﺎ‬ ‫ﺩﺭﻣﯽﮔﺬﺭﻡ‪ .‬ﺧﻮﺍﻧﻨﺪﮤ ﮐﺘﺎﺏ ﻣﻦ ﺑﺎﻳﺪ ﺧﻮﺩﺵ ﻓﺮﺻﺘﯽ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ ﻧﻮﺷﺘﻪﻫﺎﯼ ﺧﻮﺩ‬

‫ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ ﺻﻔﻮﯼ ﺭﺍ ﲞﻮﺍﻧﺪ ﺗﺎ ﺑﺪﺍﻧﺪ ﮐﻪ ﺩﻳﻦ ﻗﺰﻟﺒﺎﺷﺎﻥ ﭼﻪﮔﻮﻧﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﳘـﻪﮔﻴـﺮ‬ ‫ﺷﺪ ﻭ ﺑﻪﻋﻨﻮﺍﻥ ﻣﻴﺮﺍﺙ ﺑﻪﻣﺎ ﺭﺳﻴﺪ ﻭ ﻣﺎ ﺭﺍ ﺑﻪﺍﻳﻨﺠﺎ ﺭﺳﺎﻧﺪ‪.‬‬

‫ﺩﺭ ﺍﺳﭙﻬﺎﻥ ﴰـﺎﺭﯼ ﺍﺯ ﻋﻠﻤـﺎ ﻭ ﺑﺰﺭﮔـﺎﻥ ﺷـﻬﺮ ﮐـﻪ ﺩﺭ ﻧﻮﺑـﺖ ﻗﺒﻠـﯽ ﮔﺮﻳﺨﺘـﻪ ﻭ ﺍﺯ ﺗﻴـﻎ‬

‫ﺭﻫﻴــﺪﻩ ﻭ ﺟــﺎﻥ ﺑــﻪ ﺩﺭ ﺑــﺮﺩﻩ ﺑﻮﺩﻧــﺪ ﺳــﭙﺲ ﺑــﻪﺷــﻬﺮ ﺑﺮﮔــﺸﺘﻪ ﺑﻮﺩﻧــﺪ ﺭﺍ ﮔﺮﻓﺘــﻪ ﮐــﺸﺘﻨﺪ‪ ،‬ﻭ‬

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‫‪۱۲۰‬‬ ‫ﺍﻣﻮﺍﻟﺸﺎﻥ ﺭﺍ ﻏﺎﺭﺕ ﮐﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪﻳـﺎﺩ ﳏﻤـﺪ ﮐـﺮﻩ ﺍﻓﺘـﺎﺩ ﮐـﻪ ﳘـﺮﺍﻩ‬ ‫ﺍﺭﺩﻭﯼ ﺍﻭ ﺑﺮﺩﻩ ﻣﯽﺷﺪ ﻭ ﺩﺭ ﻗﻔﺲ ﺷﮑﻨﺠﻪ ﻣﯽﺩﻳﺪ‪ .‬ﺍﻭ ﮐـﺴﺎﻧﯽ ﺭﺍ ﺑـﻪ ﺍﺑﺮﮐـﻮﻩ ﻓﺮﺳـﺘﺎﺩ ﺗـﺎ‬ ‫ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﺍﻓﺮﺍﺩ ﺧﺎﻧﺪﺍﻥ ﺍﻭ ﺭﺍ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﲢﻮﻳﻞ ﮔﺮﻓﺘـﻪ ﺑـﻪ ﺍﺳـﭙﻬﺎﻥ ﺁﻭﺭﺩﻧـﺪ‪ .‬ﺍﻭ‬

‫ﺳﭙﺲ ﻓﺮﻣـﻮﺩ ﺗـﺎ ﺩﺭ ﻣﻴـﺪﺍﻥ ﺷـﻬﺮ ﺧﺮﻣﻨـﯽ ﺁﺗـﺶ ﺍﻓﺮﻭﺧﺘﻨـﺪ‪ ،‬ﻭ ﳘـﮥ ﺁ‪‬ـﺎ ﺭﺍ ﺍﺯ ﺯﻥ ﻭ ﻣـﺮﺩ ﻭ‬ ‫ﺑﺰﺭﮒ ﻭ ﮐﻮﭼﮏ‪ ،‬ﺯﻧﺪﻩ ﺯﻧـﺪﻩ ﺩﺭﺑﺮﺍﺑـﺮ ﭼـﺸﻤﺎﻥ ﳏﻤـﺪ ﮐـﺮﻩ ﮐـﻪ ﺍﺯ ﺩﺭﻭﻥ ﻗﻔـﺴﺶ ﺷـﺎﻫﺪ‬

‫ﺷﮑﻨﺠﻪﻫﺎﯼ ﺁ‪‬ﺎ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺁﺗﺶ ﺳﻮﺯﺍﻧﺪﻧﺪ‪ .‬ﳏﻤﺪ ﮐﺮﻩ ﺭﺍ ﻧﻴﺰ ﭘـﺲ ﺍﺯ ﺁﻥ ﺑـﺎ ﻗﻔـﺴﺶ ﺩﺭ‬

‫ﺁﺗـﺶ ﺍﻓﮑﻨﺪﻧــﺪ ﺗـﺎ ﺁﻫــﺴﺘﻪ ﺁﻫـﺴﺘﻪ ﺯﻳــﺮ ﺷـﮑﻨﺠﻪ ﮐﺒــﺎﺏ ﺷـﻮﺩ‪ ١.‬ﻧﻨﻮﺷــﺘﻪﺍﻧـﺪ ﮐــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﺑــﻪﺩﺳــﺘﻮﺭ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻻﺷــﮥ ﺑﺮﻳــﺎﻥ ﳏﻤــﺪﮐﺮﻩ ﺭﺍ ﻣﺜــﻞ ﻻﺷــﮥ ﺣــﺴﻴﻦ ﮐﻴــﺎﯼ ﭼــﻼﻭﯼ‬

‫ﺧﻮﺭﺩﻧﺪ‪ ،‬ﻭﻟﯽ ﺍﻳﻦ ﻧﻴﺰ ﺗﮑﺮﺍﺭ ﳘﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺍﺳﺖ‪.‬‬

‫ﺍﮔــﺮ ﲞــﻮﺍﻫﻴﻢ ﮐــﻪ ﺍﺭﺩﻭﯼ ﺧــﺸﻢﹺ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺻــﻔﻮﯼ ﺭﺍ ﺑــﺎ ﺑــﺎﺯﺧﻮﺍﻧﯽ ﮔﺰﺍﺭﺷــﻬﺎﯼ‬

‫ﭼﺸﻢﺩﻳﺪ ﺍﺯ ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ‪ ‬ﺻﻔﻮﯼ ﺩﻧﺒﺎﻝ ﮐﻨﻴﻢ ﺳﺨﻦ ﺩﺭﺍﺯ ﻭ ﺩﻝﺁﺯﺍﺭ ﻣﯽﺷﻮﺩ‪ .‬ﺑﺮﺧـﯽ‬ ‫ﺍﺯ ﺭﻓﺘﺎﺭﻫــﺎﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ﺑــﺎ ﻣــﺮﺩﻡ ﺍﻳــﺮﺍﻥ ﮐــﻪ ﺩﺭ ﻧﻮﺷــﺘﻪﻫــﺎﯼ ﻣــﺪﺍﺣﺎﻥ‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺁﻣﺪﻩ ﺍﺳﺖ ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﺧﻮﺍﻧـﺪﻧﺶ ﺭﻭﺡ ﻣـﺎ ﺭﺍ ﻣـﯽﺁﺯﺍﺭﺩ ﻭ ﺑـﻪ ﭼﻨـﺪﺵ‬ ‫ﻣــﯽﺁﻭﺭﺩ‪ ،‬ﻭ ﻣــﻦ ﺍﺯ ﺫﮐــﺮ ﺁ‪‬ــﺎ ﺧــﻮﺩﺩﺍﺭﯼ ﮐــﺮﺩﻩﺍﻡ‪ .‬ﺭﻓﺘﺎﺭﻫــﺎﻳﯽ ﮐــﻪ ﺫﮐــﺮ ﺷــﺪ ﳕﻮﻧــﻪﻫــﺎﯼ‬

‫ﺍﻧ ــﺪﮐﯽ ﺍﺯ ﺭﻓﺘ ــﺎﺭ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﻭ ﻗﺰﻟﺒﺎﺷ ــﺎﻧﺶ ﺑ ــﺎ ﻣ ــﺮﺩﻡ ﺍﻳ ــﺮﺍﻥ ﻭ ﺑ ــﺎ ﻓﺮﻫﻨ ــﮓ ﻭ ﲤ ــﺪﻥ‬

‫ﺍﻳﺮﺍﻧــﯽ ﺑــﻮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﻪ ﻫــﻴﭻ ﭼﻴــﺰﯼ ﺩﺭﺑــﺎﺭﮤ ﺍﻳــﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧــﯽ ﳕــﯽﺩﺍﻧــﺴﺘﻨﺪ ﺑــﺎ ﳘــﮥ‬

‫ﺁﻧﭽﻪ ﮐﻪ ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩ ﺩﴰﻨﯽ ﻣﯽﻭﺭﺯﻳﺪﻧﺪ‪ .‬ﺁ‪‬ﺎ ﻋﻘﻴﺪﻩﺋـﯽ ﺭﺍ ﺑـﺎ ﺧﻮﺩﺷـﺎﻥ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ـﺎﯼ‬ ‫ﺍﻧ ــﺎﺗﻮﻟﯽ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﺭﻳ ــﺸﻪ ﺩﺭ ﺑﺎﻭﺭﻫ ــﺎﯼ ﮐﻬـ ـﻦﹺ ﺑﻴﺎﺑﺎ‪ ‬ــﺎﯼ ﺗﺎﺗﺎﺭﺳ ــﺘﺎﻥ ﺩﺍﺷ ــﺖ‪ ،‬ﻭ‬ ‫ﻣــﯽﺧﻮﺍﺳــﺘﻨﺪ ﺑــﻪ ﻫﺮﻗﻴﻤﺘــﯽ ﮐــﻪ ﺑﺎﺷــﺪ ﺑــﺮ ﻣــﺮﺩﻡ ﺍﻳــﺮﺍﻥ ﲢﻤﻴــﻞ ﮐﻨﻨــﺪ‪ .‬ﺭﻓﺘــﺎﺭ ﻭ ﺁﺩﺍﺏ ﻭ‬

‫ﺭﺳﻮﻣـﺸﺎﻥ ﮐــﻪ ﻣﻴﮕــﺴﺎﺭﯼ ﻭ ﻟــﻮﺍﻃﮕﺮﯼ ﺍﺯ ﲨﻠـﮥ ﺁﻥ ﺑــﻮﺩ ﻧﻴــﺰ ﭼﻨــﺎﻥ ﺑـﻮﺩ ﮐــﻪ ﺑــﻪﻧﻈــﺮ ﻣــﺮﺩﻡ‬

‫ﺍﻳــﺮﺍﻥ ﭼﻨــﺪﺵﺁﻭﺭ ﻣــﯽﺁﻣــﺪ‪ ،‬ﻭ ﻣــﺬﻫﺐﹺ ﻭﻟــﯽﭘﺮﺳ ـﺖ‪ ‬ﺁﻧــﺎﻥ ﻧﻴــﺰ ﭼﻨــﺪﺵﺁﻭﺭ ﻭ ﻏﻴــﺮ ﻗﺎﺑــﻞ‬ ‫ﭘﻴ ــﺮﻭﯼ ﺗﻠﻘ ــﯽ ﻣ ــﯽﺷ ــﺪ‪ .‬ﻭﻟ ــﯽ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﻧﻈ ــﺮ ﺩﺍﺷ ــﺘﻨﺪ ﮐ ــﻪ ﺍﻳ ــﻦ ﻣ ــﺬﻫﺐ ﻭ ﺁﺩﺍﺏ ﻭ‬

‫ﺭﺳﻮﻣﺶ ﺭﺍ ﺑﺮ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﲢﻤﻴﻞ ﮐﻨﻨﺪ‪ .‬ﻣﻘﺎﻭﻣﺖ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺩﺭ ﻣﻘﺎﺑـﻞ ﺁ‪‬ـﺎ ﺑـﻪﺟـﺎﺋﯽ‬ ‫‪ 1‬ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ‪ .۴۸۲ ۴۸۰ / ۳ ،‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۲۲۶ ۲۲۵ ،‬‬

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‫‪۱۲۱‬‬ ‫ﳕــﯽﺗﻮﺍﻧــﺴﺖ ﺭﺳــﻴﺪ‪ ،‬ﺯﻳــﺮﺍ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﺯ ﺳــﻴﺎﻫﺘﺮﻳﻦ ﺷــﮑﻨﺠﻪﻫــﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﻣــﯽﮐﺮﺩﻧــﺪ‪.‬‬ ‫ﺩﺭﻧﺘﻴﺠﻪ‪ ،‬ﲞﺶ ﺍﻋﻈﻢ ﺍﻳﺮﺍﻥ ﺩﺭ ﻃﯽ ﺩﻫﮥ ﺍﻭﻝ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﻨﻬـﺪﻡ ﺷـﺪ‪ ،‬ﻭ ﲞـﺶ‬ ‫ﺑﺰﺭﮔــﯽ ﺍﺯ ﻣــﺮﺩﻡ ﮐــﺸﻮﺭ ﺩﺭ ﺍﻳــﻦ ﻣﻴﺎﻧــﻪ ﺑــﻪﮐــﺸﱳ ﺭﻓﺘﻨــﺪ ﻳــﺎ ﺩﺭ ﻭﺑــﺎﯼ ﳘﮕــﺎﻧﯽ ﻳــﺎ ﻗﺤﻄــﯽ‬

‫ﺳﺎﺧﺘﮕﯽ ﮐﻪ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷﺎﻥ ﭘﺮﺍﮐﻨﺪﻩ ﻣﯽﺷـﺪ ﺗﻠـﻒ ﺷـﺪﻧﺪ )ﺷـﺎﻳﺪ ﺣـﺪﻭﺩ ﻳـﮏﭼﻬـﺎﺭﻡ‬

‫ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻳﺎ ﺑﻴﺸﺘﺮ(‪ .‬ﻭﺑﺎﯼ ﳘﮕﺎﻧﯽ ﭼﻨﻴﻦ ﺑﻮﺩ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺮﺍﯼ ﺍﺭﻋﺎﺏ ﺁﺑﺎﺩﻳﻬﺎ‬

‫ﻭ ﳎﺒ ــﻮﺭ ﮐ ــﺮﺩﻥ‪ ‬ﻣﺮﺩﻣ ــﺸﺎﻥ ﺑ ــﻪ ﺷ ــﻴﻌﻪ ﺷ ــﺪﻥ ﺁ‪ ‬ــﺎﯼ ﺭﻭﺩﻫ ــﺎ ﺭﺍ ﺑ ــﺎ ﻻﺷ ــﻪﻫ ــﺎﯼ ﮐ ــﺸﺘﮕﺎﻥ‬

‫ﻣﯽﺍﻧﺒﺎﺷـﺘﻨﺪ ﺗـﺎ ﻣﺮﺩﻣـﯽ ﮐـﻪ ﻣـﯽﻧﻮﺷـﻴﺪﻧﺪ ﻭﺑـﺎ ﺑﮕﻴﺮﻧـﺪ؛ ﻭ ﻗﺤﻄـﯽﹺ ﺳـﺎﺧﺘﮕﯽ ﺁﻥ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﮐﺸﺘﺰﺍﺭﻫﺎ ﻭ ﺑﺎﻏﺴﺘﺎ‪‬ﺎ ﺭﺍ ﺑﻪﺁﺗﺶ ﻣﯽﮐﺸﻴﺪﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﻧﺘﻮﺍﻧﻨﺪ ﺑﻪ ﺧﻮﺍﺭﺑﺎﺭ ﺩﺳﺖ ﻳﺎﺑﻨـﺪ‬

‫ﻭ ﺍﺯ ﮔﺮﺳﻨﮕﯽ ﺗﻠﻒ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺭﻓﺘﺎﺭﻫﺎ ﺭﺍ ﺑﺎ ﺁﺑﺎﺩﻳﻬـﺎﺋﯽ ﻣـﯽﮐﺮﺩﻧـﺪ ﮐـﻪ ﳕـﯽﺧﻮﺍﺳـﺘﻨﺪ‬ ‫ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﺑﻪ ﺍﻃﺎﻋﺖ ﺩﺭﺁﻳﻨﺪ ﻭ ﻣﺬﻫﺒﺸﺎﻥ ﺭﺍ ﺭﻫﺎ ﮐﻨﻨﺪ ﻭ ﺷﻴﻌﮥ ﺻﻔﻮﯼ ﺷﻮﻧﺪ‪.‬‬

‫ﺍﺯﺁﳒﺎ ﮐﻪ ﻫﺮﭼﻪ ﺁﺛﺎﺭ ﺍﺳﻼﻣﯽ ﻭ ﻣﺪﺭﺳﻪ ﻭ ﻣﺴﺠﺪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﺟﺰ ﺩﺭ‬

‫ﻗــﻢ ﻭ ﮐﺎﺷ ــﺎﻥ ﳘــﻪ ﺑ ــﺪﻭﻥ ﺍﺳ ــﺘﺜﻨﺎﺀ ﻣﺮﺑــﻮﻁ ﺑ ــﻪ ﺳــﻨﻴﺎﻥ ﺑ ــﻮﺩ‪ ،‬ﳘ ــﮥ ﺁ‪‬ــﺎ ﺷ ــﺎﻣﻞ ﻧ ــﺎﺑﻮﺩﯼ‬ ‫ﻣـﯽﺷـﺪﻧﺪ‪ .‬ﺩﺭﺑــﺎﺭﮤ ﻣـﺴﺎﺟﺪ ﺷـﻴﺮﺍﺯ ﻭ ﻣــﺴﺠﺪ ﮐﺒـﻮﺩ ﺗﱪﻳـﺰ ﺳــﺨﻦ ﮔﻔﺘـﻴﻢ‪ .‬ﺩﺭ ﺍﺳـﭙﻬﺎﻥ ﻧﻴــﺰ‬ ‫ﺩﻫﻬــﺎ ﺑﻨــﺎﯼ ﻋﻈــﻴﻢ ﻭﺟــﻮﺩ ﺩﺍﺷــﺖ ﮐــﻪ ﺩﺭ ﺳــﺪﻩﻫــﺎﯼ ﳔــﺴﺘﻴﻦﹺ ﺍﺳــﻼﻣﯽ ﻭ ﺳــﭙﺲ ﺩﺭ ﺯﻣــﺎﻥ‬

‫ﺩﻳﻠﻤﻴﺎﻥ ﻭ ﺳﻠﺠﻮﻗﻴﺎﻥ ﻭ ﻧﻴﺰ ﺑﺎﻳﻨﺪﺭﻳﺎﻥ ﺍﺣﺪﺍﺙ ﺷﺪﻩ ﺑـﻮﺩ‪ .‬ﳘـﮥ ﺁ‪‬ـﺎ ﺑـﻪﺩﺳـﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺁﺳــﻴﺐ ﺩﻳﺪﻧــﺪ‪ .‬ﻣــﺴﺠﺪ ﺟــﺎﻣﻌﯽ ﺩﺭ ﻭﺭﺍﻣــﻴﻦ ﻭﺟــﻮﺩ ﺩﺍﺷــﺖ ﮐــﻪ ﺍﺯ ﺷــﺎﻫﮑﺎﺭﻫﺎﯼ ﻫﻨــﺮﯼ‬

‫ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﳏﺴﻮﺏ ﻣﯽﺷﺪ ﻭ ﺗﻮﺳﻂ ﺷﺎﻫﺎﻥ ﺩﻳﻠﻤﯽ ﺍﺣﺪﺍﺙ ﺷﺪﻩ ﺳﭙﺲ ﺗﻮﺳﻂ ﺷﺎﻫﺎﻥ‬

‫ﺳ ــﻠﺠﻮﻗﯽ ﺑ ــﻪ ﺍﻭﺝ ﺯﻳﺒ ــﺎﺋﯽ ﺭﺳ ــﻴﺪﻩ ﺑ ــﻮﺩ‪ .‬ﭼﻮﻧﮑـ ــﻪ ﻧ ــﺎﻡ ﭼﻬ ــﺎﺭ ﺧﻠﻴﻔ ــﮥ ﭘﻴ ــﺎﻣﱪ ﺩﺭ ﻣﻴـ ــﺎﻥ‬ ‫ﺗﺰﻳﻴﻨﺎﺕ ﻭ ﺧﻄﺎﻃﻴﻬﺎﯼ ﺍﻳﻦ ﻣﺴﺠﺪ ﺑﻪ ﳓﻮ ﺩﻝﺍﻧﮕﻴﺰﯼ ﻧﻘﺶ ﺷـﺪﻩ ﺑـﻮﺩ‪ ،‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﻣــﺮﺩﻡ ﻭﺭﺍﻣــﻴﻦ ﺭﺍ ﮔــﺮﺩ ﺁﻭﺭﺩ ﻭ ﺁ‪‬ــﺎ ﺭﺍ ﳎﺒــﻮﺭ ﮐــﺮﺩ ﺗــﺎ ﮐﺎﺷــﻴﻬﺎ ﻭ ﺧــﺸﺘﻬﺎﯼ ﺍﻳــﻦ ﻣــﺴﺠﺪ ﺭﺍ‬

‫ ﮐﻪ ﺑﻪ ﻋﻘﻴﺪﮤ ﺍﻭ ﻣﺮﮐﺰ ﻓﺴﺎﺩ ﺑﻮﺩ ﻳﮑﯽﻳﮑﯽ ﺑﺮﮐﻨﺪﻩ ﭘﺮﺍﮐﻨﺪﻧﺪ‪ .‬ﺍﻭ ﺳﭙﺲ ﻓﺮﻣﻮﺩ ﺗﺎ ﺁﻥ‬

‫ﻋﺪﻩ ﺍﺯ ﮐﺎﺷﻴﻬﺎﯼ ﻣﺴﺠﺪ ﮐﻪ ﻧﺎﻡ ﺧﻠﻔﺎ ﺑﺮ ﺁ‪‬ﺎ ﻧﻘﺶ ﺑﻮﺩ ﺭﺍ ﺩﺭ ﺩﻳـﻮﺍﺭ ﺳـﺎﺧﺘﻤﺎﻥ ﻣـﺴﺘﺮﺍﺡ‬ ‫ﺑﺰﺭﮒ ﺍﺭﺩﻭﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻧـﺼﺐ ﮐﺮﺩﻧـﺪ‪ ،‬ﺗـﺎ ﻫـﺮﮐﺲ ﺑـﻪ ﻣـﺴﺘﺮﺍﺡ ﺑـﺮﻭﺩ ﺑـﻪﻫﻨﮕـﺎﻡ ﻗـﻀﺎﯼ‬

‫ﺣﺎﺟﺘﺶ ﭼﺸﻤﺶ ﺑﻪ ﻧﺎﻣﻬﺎﯼ ﺳﻪ ﺧﻠﻴﻔﻪ ﺑﻴﻔﺘـﺪ ﮐـﻪ ﺳـﻨﻴﺎﻥ ﺍﺯ ﺁ‪‬ـﺎ ﭘﻴـﺮﻭﯼ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ،‬ﻭ‬ ‫ﺡ‬ ‫ﺩﺭ ﺁﻥ ﺣﺎﻝ ﺑﺮﺁ‪‬ﺎ ﻟﻌﻨﺖ ﺑﻔﺮﺳﺘﻨﺪ‪ ،‬ﻭ ﺻﺪﺍﻫﺎﺋﯽ ﮐﻪ ﺍﺯ ﺯﻳ ﹺﺮ ﺍﻭ ﺑﻴﺮﻭﻥ ﻣﯽﺁﻣﺪ ﺭﺍ ﻧﺜﺎﺭ ﺭﻭ ﹺ‬

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‫‪۱۲۲‬‬ ‫ﺁ‪‬ﺎ ﮐﻨﺪ‪ .‬ﻭﺭﺍﻣﻴﻦ ﭼﻨﺎﻥ ﲣﺮﻳﺐ ﺷﺪ ﻭ ﻣﺮﺩﻣﺶ ﭼﻨﺎﻥ ﮐـﺸﺘﺎﺭ ﺷـﺪﻧﺪ ﮐـﻪ ﺩﻳﮕـﺮ ﻫـﻴﭻﮔـﺎﻩ‬ ‫ﻧﺘﻮﺍﻧﺴﺖ ﺭﻭﻧﻖ ﺳﺎﺑﻘﺶ ﺭﺍ ﺑﺎﺯﻳﺎﺑﺪ‪.‬‬ ‫ﺑــﻪﻳــﺎﺩ ﺩﺍﺭﻳــﻢ ﮐــﻪ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﭘــﺪﺭ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﺗﱪﺳــﺮﺍﻥ ﮐــﺸﺘﻪ ﺷــﺪ‪ .‬ﺷــﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻓﺘﻮﺣﺎﺕ ﻳﮑﯽ ﺍﺯ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﺭﺍ ﺑﺎ ﮔﺮﻭﻫﯽ ﺍﺯ ﺁ‪‬ﺎ ﺑﻪ ﺗﱪﺳـﺮﺍﻥ‬ ‫ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻭ ﺑﻪ ﺍﻭ ﻓﺮﻣﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺗﱪﺳﺮﺍﻥ ﺭﺍ ﮐﺸﺘﺎﺭ ﮐﻨﺪ ﺗﺎ ﻗﺼﺎﺹ ﺧﻮﻥ ﺷﻴﺦ ﺍﺯ ﺳﻨﻴﺎﻥ‬

‫ﺑﺎﺯﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ »ﲨﻊ ﮐﺜﻴﺮﯼ ﺍﺯ ﻣﺮﺩﻡ ﺗﱪﺳﺮﺍﻥ« ﮐﺸﺘﺎﺭ ﺷﺪﻧﺪ‪ ١.‬ﻣـﺮﺩﻡ‬ ‫ﺗﱪﺳ ــﺮﺍﻥ ﻫ ــﻴﭻ ﺷ ــﺮﮐﺘﯽ ﺩﺭ ﮐ ــﺸﺘﻪ ﺷ ــﺪﻥ ﺷ ــﻴﺦ ﺣﻴ ــﺪﺭ ﻧﺪﺍﺷ ــﺘﻨﺪ‪ ،‬ﺑﻠﮑ ــﻪ ﺷ ــﻴﺦ ﺣﻴ ــﺪﺭ ﺭﺍ‬

‫ﺳــﭙﺎﻫﻴﺎﻥ ﺗــﺮﮎ‪ ‬ﺑﺎﻳﻨــﺪﺭﯼ ﺑــﻪﺩﺳــﺘﻮﺭ ﺣــﺎﮐﻢﹺ ﺗــﺮﮎ‪ ‬ﺑﺎﻳﻨــﺪﺭﯼ ﮐــﺸﺘﻪ ﺑﻮﺩﻧــﺪ؛ ﻭﻟــﯽ ﭼﻮﻧﮑــﻪ‬

‫ﻣﺮﺩﻡ ﺗﱪﺳﺮﺍﻥ ﺳﻨﯽ ﺑﻮﺩﻧﺪ ﻗﺼﺎﺹ ﺧﻮﻥ ﺷﻴﺦ ﺣﻴﺪﺭ ﺍﺯ ﺁ‪‬ﺎ ﮔﺮﻓﺘﻪ ﺷﺪ؛ ﳘﺎﻥﮔﻮﻧـﻪ ﮐـﻪ‬ ‫ﻗﺼﺎﺹ ﺧﻮﻥ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﮔﺮﻓﺘﻪ ﻣﯽﺷﺪ‪.‬‬

‫ﺧﻮﺩ‪ ‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭘﺲ ﺍﺯ ﺁﻥ ﺑـﻪﮔـﻴﻼﻥ ﻟـﺸﮑﺮ ﮐـﺸﻴﺪ‪ .‬ﺑﺰﺭﮔـﺎﻥ ﺭﺷـﺖ ﺑـﺎ ﺍﻟﺘﻤـﺎﺱ‬

‫ﺑﻪﻧﺰﺩ ﳒﻢ ﺯﺭﮔﺮ )ﺍﮐﻨﻮﻥ ﺍﻣﻴﺮ ﳒﻢ ﺍﻟـﺪﻳﻦ ﺭﺷـﺘﯽ( ﺭﻓﺘـﻪ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳـﺘﻨﺪ ﮐـﻪ ﺑـﺮﺍﯼ ﻣـﺮﺩﻡ‬ ‫ﺷ ــﻬﺮ ﻧ ــﺰﺩ ﺷ ــﺎﻩ ﺷ ــﻔﺎﻋﺖ ﮐﻨ ــﺪ ﺗ ــﺎ ﺍﺯ ﮐ ــﺸﺘﺎﺭ ﻭ ﺗ ــﺎﺭﺍﺝ ﻭ ﲣﺮﻳ ــﺐ ﺧ ــﻮﺩﺩﺍﺭﯼ ﻭﺭﺯﺩ‪ .‬ﺷ ــﺎﻩ‬ ‫»ﺍﻟﺘﻤ ــﺎﺱ ﺍﻭ ﺭﺍ ﻗﺒ ــﻮﻝ ﻓﺮﻣ ــﻮﺩﻩ ﺍﺯ ﮔﻨﺎﻫ ــﺎﻥ ﺍﻳ ــﺸﺎﻥ ﺩﺭﮔﺬﺷ ــﺘﻨﺪ«؛ ﻭﻟ ــﯽ ﮔ ــﻴﻼﻥ ﭼﻮﻧﮑ ــﻪ‬

‫ﻣﺮﺩﻣﺶ ﺣﺎﺿﺮ ﺑﻪ ﻗﺒﻮﻝ ﻣﺬﻫﺐ ﺣﻖ ﻧﺸﺪﻩ ﺑﻮﺩﻧﺪ ﺗﺎﺭﺍﺝ ﻭ ﲣﺮﻳﺐ ﺷﺪ ﻭ ﻣـﺮﺩﻡ ﺑـﺴﻴﺎﺭﯼ‬ ‫ﮐ ــﺸﺘﺎﺭ ﺷ ــﺪﻧﺪ‪ ٢.‬ﺍﺯ ﺧﺎﻧ ــﺪﺍﻥ ﮐﺎﺭﮐﻴ ــﺎ ﮐ ــﻪ ﺍﲰﺎﻋﻴ ــﻞ ﺭﺍ ﺍﺯ ﻣ ــﺮﮒ ﺭﻫﺎﻧﻴ ــﺪ ﻭ ﺑ ــﺎ ﺑ ــﻪﺧﻄ ــﺮ‬ ‫ﺍﻧﺪﺍﺧﱳ ﺟﺎﻥ ﻭ ﻣﻮﻗﻌﻴﺖ ﺧﻮﺩﺵ ﺍﺯ ﺍﻭ ﲪﺎﻳﺖ ﮐﺮﺩ‪ ،‬ﺍﺯ ﺍﻳﻦﭘﺲ ﺧـﱪﯼ ﺑـﻪﺩﺳـﺖ ﺩﺍﺩﻩ‬ ‫ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﺁﻧﺎﻥ ﻧﻴﺰ ﭼﻮﻧﮑﻪ ﺁﻣﺎﺩﮤ ﭘﺬﻳﺮﺵﹺ ﻣﺬﻫﺐ ﺣﻖ ﻧﺒﻮﺩﻧﺪ ﮐﺸﺘﺎﺭ ﺷﺪﻧﺪ‪.‬‬

‫ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻳــﮏ ﺳـﭙﺎﻩ ﺑـﺰﺭﮒ ﻗﺰﻟﺒــﺎﺵ ﺑـﻪﻓﺮﻣﺎﻧـﺪﻫﯽ ﭼﻬــﺎﺭ ﺗـﻦ ﺍﺯ ﻓﺮﻣﺎﻧــﺪﻫﺎﻥ‬

‫ﺑﺮﺟــﺴﺘﮥ ﻗﺰﻟﺒــﺎﺵ ﺭﺍ ﺑــﺮﺍﯼ ﻓــﺘﺢ ﮐﺮﺩﺳــﺘﺎﻥ ﮔــﺴﻴﻞ ﮐــﺮﺩ‪ .‬ﭘﻴﮑــﺎﺭ ﺩﺭ ﻣﻨــﺎﻃﻖ ﮐﻮﻫ ـﺴﺘﺎﻧﯽ‬

‫ﮐﺮﺩﺳــﺘﺎﻥ ﺑــﺮﺍﯼ ﺗﺮﮐــﺎﻥ ﺑﻴﺎﺑــﺎﻧﯽ ﺩﺷــﻮﺍﺭ ﺑــﻮﺩ‪ .‬ﺁ‪‬ــﺎ ﺩﺭ ﳔــﺴﺘﻴﻦ ﺁﺑﺎﺩﻳﻬــﺎﯼ ﮐﺮﺩﺳ ــﺘﺎﻥ‬ ‫ﮐــﺸﺘﺎﺭ ﻭ ﺗــﺎﺭﺍﺝ ﺑــﺴﻴﺎﺭ ﮐﺮﺩﻧــﺪ‪ ،‬ﻭﻟــﯽ ﻭﻗﺘ ــﯽ ﻭﺍﺭﺩ ﺧــﺎﮎ ﮐﺮﺩﺳــﺘﺎﻥ ﺷــﺪﻧﺪ ﺑــﺎ ﻣﻘﺎﻭﻣ ــﺖ‬ ‫‪ 1‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ .۳۱ ،‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۸۸ ،‬‬ ‫‪ 2‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۴۸۴ ،‬‬

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‫‪۱۲۳‬‬ ‫ﮐﺮﺩﻫﺎ ﺭﻭﺑﻪﺭﻭ ﮔﺸﺘﻨﺪ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﻠﻔﺎﺕ ﺑﺴﻴﺎﺭ ﺩﺍﺩﻧﺪ‪ ،‬ﺍﺯﲨﻠﻪ ﺩﻭﺗـﻦ ﺍﺯ ﺑﺮﺟـﺴﺘﻪﺗـﺮﻳﻦ‬

‫ﻓﺮﻣﺎﻧﺪﻫﺎﻧ ــﺸﺎﻥ ﺑ ــﻪﮐ ــﺸﱳ ﺭﻓﺘﻨ ــﺪ؛ ﻭ ﺑ ــﺎ ﺷﮑــﺴﺖ ﺑ ــﻪﻧ ــﺰﺩ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺑﺮﮔ ــﺸﺘﻨﺪ‪ ١.‬ﺍﺯ‬ ‫ﺁﻥﭘــﺲ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻫــﻴﭻﮔــﺎﻩ ﺟــﺮﺃﺕ ﻧﮑــﺮﺩ ﮐــﻪ ﺑــﻪ ﺩﺭﻭﻥ ﮐﺮﺩﺳــﺘﺎﻥ ﻟــﺸﮑﺮ ﺑﮑــﺸﺪ؛ ﻭ‬

‫ﭼﻨــﺪ ﺑــﺎﺭ ﮐﻮﺷــﻴﺪ ﮐــﻪ ﺑــﺎ ﺍﻋــﺰﺍﻡ ﻟــﺸﮑﺮﻫﺎﺋﯽ ﺑــﻪﻣﻨــﺎﻃﻖ ﺷــﺮﻗﯽ ﮐﺮﺩﺳــﺘﺎﻥ ﺑــﺎ ﭘﻴــﺎﻡ ﻭ ﻧﺎﻣــﻪ ﻭ‬ ‫‪‬ﺪﻳــﺪ ﻭ ﺗــﺸﺮ ﻣــﺮﺩﻡ ﮐﺮﺩﺳــﺘﺎﻥ ﺭﺍ ﺍﺯ »ﻣــﺬﻫﺐ ﻣﻨــﺴﻮﺥ« ﺑﻴــﺮﻭﻥ ﺁﻭﺭﺩﻩ ﺑــﻪ »ﻣــﺬﻫﺐ ﺣــﻖ«‬

‫ﺭﻫﻨﻤﻮﻥ ﺷﻮﺩ‪ ،‬ﻭﻟﯽ ﻣﺬﻫﺐ ﺣﻖﹺ ﺍﻭ ﺑﺎﺏ ﻃﺒـﻊ ﮐـﺮﺩﺍﻥ ﻧﻴﻔﺘـﺎﺩ ﻭ ﻫـﻴﭻ ﮐـﺮﺩﯼ ﺷـﻴﻌﻪ ﻧـﺸﺪ؛‬ ‫ﺍﻣــﺎ ﺑــﻴﻢ ﺍﺯ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺿــﺮﻭﺭﺕ ﺩﻓــﺎﻉ ﺍﺯ ﻣــﺬﻫﺐ ﺳــﺒﺐ ﺷــﺪ ﮐــﻪ ﺳــﺮﺍﻥ‬

‫ﮐﺮﺩﺳﺘﺎﻥ ﺭﺥ ﺑﻪﺳﻮﯼ ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﻧﯽ ﮐﻨﻨﺪ‪ ،‬ﻭ ﺯﻣﻴﻨﻪﻫﺎﯼ ﺟﺪﺍﻳﯽ ﮐﺮﺩﺳﺘﺎﻥ ﺍﺯ ﺍﻳﺮﺍﻥ ﻭ‬

‫ﭘﻴﻮﺳﱳ ﺑﻪﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﻓﺮﺍﻫﻢ ﮔﺮﺩﺩ‪ ،‬ﮐﻪ ﺩﺭ ﺟﺎﯼ ﺧﻮﺩ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﭼﻪﮔﻮﻧـﻪ ﻓﺎﺟﻌـﮥ‬

‫ﺟﺪﺍﻳﯽﹺ ﮐﺮﺩﺳﺘﺎﻥ ﺍﺯ ﺍﻳﺮﺍﻥ ﭘﻴﺶ ﺁﻣﺪ‪.‬‬

‫ﺗﺼﺮﻑ ﻋﺮﺍﻕ‬ ‫ﺑ ــﺎﻻﺗﺮ ﺍﺷ ــﺎﺭﻩ ﺷ ــﺪ ﮐ ــﻪ ﻣﺮﺍﺩﺑﻴ ــﮏ ﭘ ــﺲ ﺍﺯ ﻓ ــﺮﺍﺭ ﺍﺯ ﺷ ــﻴﺮﺍﺯ ﺑ ــﻪ ﺑﻐ ــﺪﺍﺩ ﺭﻓ ــﺖ‪ .‬ﺩﺭ‬ ‫ﺍﻳﻦﺯﻣﺎﻥ ﺣﺎﮐﻤﻴﺖ ﻋﺮﺍﻕ ﺩﺭ ﺩﺳﺖ ﻣﺮﺩﯼ ﺍﺯ ﺩﺳـﺖﻧـﺸﺎﻧﺪﮔﺎﻥ ﺳـﺎﺑﻖ ﻣﺮﺍﺩﺑﻴـﮏ ﺑـﻪﻧـﺎﻡ‬ ‫ﺑﺎﺭﻳﮏ ﺑﻴﮏ ﭘ‪‬ﺮﻧﺎﮎ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻣﺮﺍﺩﺑﻴﮏ ﻭﯼﺭﺍ ﺑﻪ ﺣﺎﮐﻤﻴﺖ ﻣﻨﺼﻮﺏ ﮐﺮﺩﻩ ﺑﻮﺩ‪.‬‬

‫ﻋﺮﺍﻕ ﺩﺭ ﲤﺎﻡ ﺩﻭﺭﺍﻥ ﻫﺨﺎﻣﻨﺸﯽ‪ ،‬ﭘﺎﺭﺕ‪ ،‬ﺳﺎﺳﺎﻧﯽ‪ ،‬ﻭ ﺳﭙﺲ ﺍﺯ ﺯﻣـﺎﻥ ﺩﻳﻠﻤﻴـﺎﻥ ﺗـﺎ‬

‫ﺯﻣﺎﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﲞﺸﯽ ﺍﺯ ﺳﺮﺯﻣﻴﻦ ﺩﺭﻭﻥ ﻣﺮﺯﻫﺎﯼ ﺍﻳﺮﺍﻥ ﺑـﻪ ﴰـﺎﺭ ﻣـﯽﺭﻓـﺖ‪ ،‬ﻭ ﻣﺮﺯﻫـﺎﯼ‬

‫ﺳﻨﺘﯽ ﺍﻳﺮﺍﻥ ﺩﺭ ﻏﺮﺏ ﮐﺸﻮﺭ ﺑﻪ ﻓـﺮﺍﺕ ﻣﻨﺘـﻬﯽ ﻣـﯽﺷـﺪ‪ ،‬ﻭ ﺩﺭ ﺟﺎﻫـﺎﺋﯽ ﺗـﺎ ﻣـﺎﻭﺭﺍﯼ ﻓـﺮﺍﺕ‬

‫ﺣﺮ‪‬ﺍﻥ ﺩﺭ ﻧﺰﺩﻳﮑﯽ ﺣﻠـﺐ ﻣـﯽﺭﺳـﻴﺪ‪ ٢.‬ﺍﺯ‬ ‫ﻣﻴﺎﻧﯽ ﻭ ﺟﻨﻮﺑﯽ ﺍﻣﺘﺪﺍﺩ ﻣﯽﻳﺎﻓﺖ ﻭ ﺑﻪ ﻣﺎﻭﺭﺍﯼ ‪‬‬ ‫‪ 1‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۹۰ ،‬‬ ‫‪ 2‬ﻧﻴﻤﮥ ﴰﺎﻟﯽ ﻋﺮﺍﻕ ﺍﺯ ﺍﺭﺑﻴﻞ ﺑﻪﺑﺎﻻ ﺑﻪﺳﻮﯼ ﻏﺮﺏ ﺗﺎ ﻧﺰﺩﻳﮑﻴﻬﺎﯼ ﺣﻠﺐ ﺩﺭ ﺳﻮﺭﻳﻪ ﺍﺯ‬ ‫ﺩﻳﺮﮔﺎﻫﺎﻥ‪ ‬ﺗﺎﺭﻳﺦ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﺁﺭﻳﺎﻳﯽﻧﺸﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﲞﺶ ﺟﻨﻮﺑﯽﹺ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻨﻬﺎ ﺩﺭ‬ ‫ﺳﺪﻩﻫﺎﯼ ﻫﺸﺘﻢ ﭘﻴﺶ ﺍﺯ ﻣﺴﻴﺢ ﺑﻪﺑﻌﺪ ﺑﻪﺍﺷﻐﺎﻝﹺ ﺁﺷﻮﺭﻳﺎﻥ ﺩﺭﺁﻣﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ۶۱۲‬ﭘﻴﺶ ﺍﺯ‬ ‫ﻣﺴﻴﺢ ﺩﻭﻟﺖ ﺁﺷﻮﺭ ﺭﺍ ﺷﺎﻫﻨﺸﺎﻩ ﻣﺎﺩ ﺑﺮﺍﻓﮑﻨﺪ ﻭ ﮐﺸﻮﺭ ﺁﺷﻮﺭ ﺭﺍ ﺿﻤﻴﻤﮥ ﺍﻳﺮﺍﻥ ﮐﺮﺩ‪ ۶۰ .‬ﺳﺎﻝ‬ ‫ﺑﻌﺪ ﺑﻘﻴﮥ ﻋﺮﺍﻕ ﻭ ﻧﻴﺰ ﺷﺎﻡ ﺭﺍ ﮐﻮﺭﻭﺵ ﺑﺰﺭﮒ ﺿﻤﻴﻤﮥ ﺍﻳﺮﺍﻥ ﮐﺮﺩ‪ .‬ﺍﺯ ﺁﻥﺯﻣﺎﻥ ﺗﺎ ﺑﺮﺍﻓﺘﺎﺩﻥ‬

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‫‪۱۲۴‬‬ ‫ﺍﻳﻦ ﻧﻈﺮ‪ ،‬ﻋﺮﺍﻕ‪ ،‬ﻣﺜﻞ ﺧﺮﺍﺳﺎﻥ ﻭ ﭘﺎﺭﺱ ﻭ ﺧﻮﺯﺳﺘﺎﻥ ﻭ ﻣﺎﺯﻧﺪﺭﺍﻥ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﲞـﺸﯽ‬ ‫ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﮐﻪ ﺟـﺪﺍﺋﻴﺶ ﺍﺯ ﺍﻳـﺮﺍﻥ ﺑـﺮﺍﯼ ﺧـﻮﺩ ﻣـﺮﺩﻡ ﻋـﺮﺍﻕ ﻧﻴـﺰ ﻗﺎﺑـﻞ ﺗـﺼﻮﺭ ﻧﺒـﻮﺩ‪ .‬ﺩﺭ‬ ‫ﺍﻳﻦ ﺯﻣﺎﻥ ﻧﻴﺰ ﺣﺎﮐﻢ ﻋﺮﺍﻕ ﺗﺎﺑﻊ ﺣﺎﮐﻢ ﺷﻴﺮﺍﺯ ﺑﻮﺩ ﻭ ﺍﺯ ﺷﻴﺮﺍﺯ ﺗﻌﻴﻴﻦ ﻭ ﺍﻋﺰﺍﻡ ﺷﺪﻩ ﺑﻮﺩ؛ ﻭ‬

‫ﺍﻭ ﺑﺎﺭﻳﮏ ﺑﻴﮏ ﭘﺮﻧﺎﮎ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺑﻐﺪﺍﺩ ﻣﺴﺘﻘﺮ ﺑﻮﺩ‪.‬‬

‫ﻇﺎﻫﺮ‪‬ﺍ ﺑﺎﺭﻳﮏ ﺑﻴﮏ ﭘﺲ ﺍﺯ ﺷﮑﺴﺖ ﻭ ﻓﺮﺍﺭ ﻣﺮﺍﺩﺑﻴﮏ ﺩﺭ ﺻﺪﺩ ﺑﺮﺁﻣـﺪ ﮐـﻪ ﻋـﺮﺍﻕ‬

‫ﺭﺍ ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﻧﮕﺎﻩ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﻓﺮﻣﺎﻥ ﻣﺮﺍﺩﺑﻴﮏ ﺑﻴﺮﻭﻥ ﺷﻮﺩ‪ .‬ﻟﺬﺍ ﻭﻗﺘـﯽ ﻣﺮﺍﺩﺑﻴـﮏ ﺑـﻪ‬ ‫ﺑﻐﺪﺍﺩ ﮔﺮﻳﺨﺖ ﲪـﺎﻳﺘﯽ ﺍﺯ ﺍﻭ ﻧﻨﻤـﻮﺩ؛ ﺯﻳـﺮﺍ ﺍﮔـﺮ ﻣﺮﺍﺩﺑﻴـﮏ ﺩﺭ ﺑﻐـﺪﺍﺩ ﻣـﯽﻣﺎﻧـﺪ ﺑﺎﺭﻳـﮏ‬ ‫ﺑﻴﮏ ﻣﯽﺑﺎﻳﺴﺖ ﮐﻪ ﺩﺭ ﺍﻃﺎﻋﺖ ﺍﻭ ﺑﺎﺷﺪ‪ .‬ﻣﺮﺍﺩﺑﻴﮏ ﭘﺲ ﺍﺯﺁﻥ ﺑﻪﺣﻠﺐ ﺭﻓﺘﻪ ﺍﺯ ﺳﻠﻄﺎﻥ‬

‫ﳑﻠﻮﮐﯽ ﻣﺼﺮ ﻭ ﺷﺎﻡ ﺗﻘﺎﺿـﺎﯼ ﮐﻤـﮏ ﮐـﺮﺩ‪ ،‬ﻭﻟـﯽ ﭘﺎﺳـﺦ ﻣـﺴﺎﻋﺪ ﻧـﺸﻨﻴﺪ‪ .‬ﺍﺯ ﺁﳒـﺎ ﺑـﻪﻧـﺰﺩ‬ ‫ﻋﻼﺀﺍﻟﺪﻭﻟﻪ ﺫﻭﺍﻟﻘﺪﺭ )ﺍﺯ ﻗﺒﻴﻠﮥ ﺗﺮﮎ ﺩﻭﻟﮕﺎﺩﻭﺭ( ﺭﻓﺖ ﮐﻪ ﺩﺭ ﮐﺸﻮﺭ ﮐﻮﭼﮑﯽ ﺩﺭ ﺟﻨـﻮﺏ‬

‫ﺍﻧﺎﺗﻮﻟﯽ )ﻣﻴﺎﻥ ﺩﻭﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﻭ ﳑﻠﻮﮐﯽ( ﺣﮑﻮﻣﺖ ﻣـﯽﮐـﺮﺩ ﻭ ﭘـﺎﻳﺘﺨﺘﺶ ﺑ‪‬ـﺴﺘﺎﻥ ﻧـﺎﻡ‬

‫ﺩﺍﺷﺖ‪ .‬ﻋﻼﺀﺍﻟﺪﻭﻟﻪ ﺑﻪ ﻣﺮﺍﺩﺑﻴﮏ ﻗـﻮﻝ ﻣـﺴﺎﻋﺪﺕ ﺩﺍﺩ ﻭ ﺩﺧﺘـﺮﺵ ﺭﺍ ﺑـﻪ ﻋﻘـﺪ ﺍﺯﺩﻭﺍﺝ ﺍﻭ‬

‫ﺩﺭﺁﻭﺭﺩ‪ .‬ﻭﻟــﯽ ﭼﻮﻧﮑــﻪ ﺩﺭ ﺍﻳــﻦ ﻫﻨﮕــﺎﻡ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﺑﺎﻧــﮓ ﺩﺭﺍﻓﺘــﺎﺩﻩ ﺑــﻮﺩ ﮐــﻪ »ﺩﺭ ﺍﻳــﺮﺍﻥ‬ ‫ﭼﭙﺎﻭﻝ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ«‪ ،‬ﻭ ﻣﺮﺩﺍﻥ ﻗـﺎﺩﺭ ﺑـﻪ ﺟﻨـﮓ ﺗﺎﺗـﺎﺭ‪ ،‬ﺍﺯﲨﻠـﻪ ﲞـﺶ ﺑﺰﺭﮔـﯽ ﺍﺯ ﳘـﻴﻦ‬ ‫ﻗﺒﻴﻠﮥ ﳘﻴﻦ ﺫﻭﺍﻟﮕﺎﺩﺭ ﺑﺮﺍﯼ ﭼﭙﻮﮔﺮﯼ ﺭﻭ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﺁﻭﺭﺩﻩ ﺑـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭘﻴﻮﺳـﺘﻪ ﺑﻮﺩﻧـﺪ‪،‬‬

‫ﻋﻼﺀﺍﻟﺪﻭﻟﻪ ﳕﯽﺗﻮﺍﻧﺴﺖ ﮐـﻪ ﻧﻴـﺮﻭﯼ ﮐـﺎﻓﯽ ﺑـﺮﺍﯼ ﲪﺎﻳـﺖ ﺍﺯ ﻣﺮﺍﺩﺑﻴـﮏ ﻓـﺮﺍﻫﻢ ﮐﻨـﺪ‪ ،‬ﻭ‬

‫ﻣﺮﺍﺩﺑﻴــﮏ ﺩﺭ ﺑــﺴﺘﺎﻥ ﺑــﻪ ﺍﻧﺘﻈــﺎﺭ ﻧﺸــﺴﺖ‪ .‬ﺷــﺎﻳﺪ ﻋﻼﺀﺍﻟﺪﻭﻟــﻪ ﺍﻧﺘﻈــﺎﺭ ﺩﺍﺷــﺖ ﮐــﻪ ﻣــﺮﺩﺍﻥ‬

‫ﺷﺎﻫﻨﺸﺎﻫﯽ ﺳﺎﺳﺎﻧﯽ ﻋﺮﺍﻕ ﲞﺶ ﺟﺪﺍﻳﯽﻧﺎﭘﺬﻳﺮ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ .‬ﺑﺎ ﺍﻓﺘﺎﺩﻥ ﻋﺮﺍﻕ ﻭ ﺍﻳﺮﺍﻥ‬ ‫ﺑﻪﺩﺳﺖ ﻋﺮ‪‬ﺎﯼ ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﻋﻤﺮ‪ ،‬ﻣﺮﮐﺰ ﺣﺎﮐﻤﻴﺖ ﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﺩﺭ ﮐﻮﻓﻪ ﻭ ﺑﺼﺮﻩ‬ ‫ﺗﺸﮑﻴﻞ ﺷﺪ ﻭ ﺍﻳﺮﺍﻥ ﺿﻤﻴﻤﮥ ﻋﺮﺍﻕ ﺷﺪ‪ .‬ﺑﺎ ﺑﺮﺍﻓﺘﺎﺩﻥ ﺧﻼﻓﺖ ﺍﻣﻮﯼ ﻭ ﺗﺸﮑﻴﻞ ﺧﻼﻓﺖ‬ ‫ﻋﺒﺎﺳﯽ ﭘﺎﻳﺘﺨﺖ ﻋﺒﺎﺳﯽ ﺭﺍ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﳘﺎﻥ ﻧﻘﻄﻪﺋﯽ ﺗﺄﺳﻴﺲ ﮐﺮﺩﻧﺪ ﮐﻪ ﭘﻴﺸﺘﺮﻫﺎ‬ ‫ﭘﺎﻳﺘﺨﺖ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ ،‬ﻭ ﻧﺎﻣﺶ ﺭﺍ »ﺑﻎﺩﺍﺩ« ﮐﺮﺩﻧﺪ )ﻳﻌﻨﯽ ﻋﻄﻴﮥ ﺧﺪﺍﻳﯽ(‪ .‬ﺍﺯ ﺯﻣﺎﻥ ﺩﻳﻠﻤﻴﺎﻥ‬ ‫ﺑﻪﺑﻌﺪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺮ ﻋﺮﺍﻕ ﻣﺴﻠﻂ ﺷﺪﻧﺪ‪ .‬ﺍﺯ ﺯﻣﺎﻥ ﻣﻐﻮﻝ ﺑﻪﺑﻌﺪ ﺗﺎ ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ‪،‬‬ ‫ﻋﺮﺍﻕ ﻣﺜﻞ ﺩﻭﺭﺍﻥ ﺳﺎﺳﺎﻧﯽ ﺗﺎﺑﻊ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ .‬ﺩﺭ ﺑﻐﺪﺍﺩ ﻭ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎﯼ ﻋﺮﺍﻕ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ‬ ‫ﺩﻭﺵ ﺑﻪﺩﻭﺵ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺭﲰﻴﺖ ﺩﺍﺷﺖ ﻭ ﺯﺑﺎﻥ ﺑﺎﺯﺍﺭﻫﺎ ﻭ ﺍﻣﺎﮐﻦ ﻋﻤﻮﻣﯽ ﭘﺎﺭﺳﯽ ﺑﻮﺩ‪.‬‬

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‫‪۱۲۵‬‬ ‫ﻗﺒﻴﻠــﻪﺍﺵ ﺑــﺎ ﺩﺳــﺖ ﭘــﺮ ﺍﺯ ﺍﻣــﻮﺍﻝ ﺗــﺎﺭﺍﺟﯽ ﺍﺯ ﺍﻳ ـﺮﺍﻥ ﺑﺮﮔﺮﺩﻧــﺪ؛ ﻭﻟــﯽ ﺍﻓــﺮﺍﺩ ﻗﺒﻴﻠــﻪﺍﺵ ﺩﺭ‬ ‫ﺍﻳــﺮﺍﻥ ﺻــﺎﺣﺐ ﻣﻘــﺎﻡ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺩﻳــﺪﻳﻢ ﮐــﻪ ﭘــﺎﺭﺱ ﺭﺍ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ ﻣــﺮﺩﯼ ﺍﺯ‬ ‫ﳘﻴﻦ ﻗﺒﻴﻠﻪ )ﺍﻟﻴﺎﺱ ﺑﻴﮏ ﺫﻭﺍﻟﻘﺪﺭ( ﺳﭙﺮﺩ‪.‬‬

‫ﺷﺎﻩﺍﲰﺎﻋﻴﻞ ﻭﻗﺘﯽ ﺷﻨﻴﺪ ﮐـﻪ ﻣﺮﺍﺩﺑﻴـﮏ ﺩﺭ ﺑـﺴﺘﺎﻥ ﭘﻨـﺎﻩ ﮔﺮﻓﺘـﻪ ﺍﺳـﺖ ﺩﺭ ﺗﺎﺑـﺴﺘﺎﻥ‬

‫‪ ۸۸۶‬ﺍﺯ ﻃﺮﻳﻖ ﺍﺭﺯﳒﺎﻥ ﻭﺍﺭﺩ ﺧﺎﮎ ﻋﺜﻤﺎﻧﯽ ﺷﺪ ﺗﺎ ﻗﻠﻤﺮﻭ ﻋﻼﺀﺍﻟﺪﻭﻟـﻪ ﺭﺍ ﺍﺯ ﴰـﺎﻝ ﻣـﻮﺭﺩ‬

‫ﲪﻠ ــﻪ ﻗ ــﺮﺍﺭ ﺩﻫ ــﺪ‪ .‬ﺍﺭﺯﳒ ــﺎﻥ ﺩﺭ ﺁﻥ ﻫﻨﮕ ــﺎﻡ ﲞ ــﺸﯽ ﺍﺯ ﺍﻳ ــﺮﺍﻥ ﺑ ــﻮﺩ‪ ،‬ﻭ ﺍﻳ ــﺮﺍﻥ ﺩﺭ ﻏ ــﺮﺏ‬ ‫ﺍﺭﺯﳒﺎﻥ ﺑﺎ ﮐﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ ﳘـﺴﺎﻳﻪ ﻣـﯽﺷـﺪ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﺪﻭﻥ ﺗﻮﺟـﻪ ﺑـﻪ ﻋـﺮﻑ ﺑـﻴﻦ‬ ‫ﺍﳌﻠﻠﯽ‪ ،‬ﻭ ﺑﺪﻭﻥ ﺍﻃﻼﻉ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ‪ ،‬ﺑﺎ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﻭﺍﺭﺩ ﺧـﺎﮎ ﻋﺜﻤـﺎﻧﯽ ﺷـﺪ‪ .‬ﺍﻟﺒﺘـﻪ‬

‫ﺍﻭ ﺑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻓﺮﻣﻮﺩﻩ ﺑﻮﺩ ﮐﻪ ﺁﺑﺎﺩﻳﻬـﺎﯼ ﻋﺜﻤـﺎﻧﯽ ﺳـﺮ ﺭﺍﻩ ﺭﺍ ﺑـﻪ ﻫـﻴﭻﻭﺟـﻪ ﻣـﻮﺭﺩ ﺗﻌـﺪﯼ‬

‫ﻗــﺮﺍﺭ ﻧﺪﻫﻨــﺪ‪ ،‬ﻭ ﺧﻮﺍﺑــﺎﺭ ﺧــﻮﺭﺩ ﻧﻴــﺎﺯ ﺧــﻮﺩ ﺭﺍ ﺑــﺎ ﭘــﺮﺩﺍﺧﱳ ‪‬ــﺎ ﺍﺯ ﻣــﺮﺩﻡ ﲞﺮﻧــﺪ‪ .‬ﻭﻟــﯽ ﺍﻭ‬

‫ﭼﻨــﺪﺍﻥ ﺷــﻌﻮﺭ ﺳﻴﺎﺳــﯽ ﻧﺪﺍﺷــﺖ ﮐــﻪ ﺑﺪﺍﻧــﺪ ﺻ‪‬ــﺮﻑ‪ ‬ﻭﺍﺭﺩ ﺷــﺪﻥ ﺑــﻪ ﺧــﺎﮎ ﻳــﮏ ﮐــﺸﻮﺭﯼ‬ ‫ﲡـﺎﻭﺯ ﺑــﻪ ﻣﺮﺯﻫــﺎﯼ ﺁﻥ ﮐــﺸﻮﺭ ﳏــﺴﻮﺏ ﻣــﯽﺷــﻮﺩ‪ ،‬ﻭ ﻣــﯽﺗﻮﺍﻧــﺪ ﮐــﻪ ﺩﻭﻟــﺖ ﻋﺜﻤــﺎﻧﯽ ﺭﺍ ﺑــﻪ‬

‫ﺟﻨﮓ ﺍﻭ ﺑﮑﺸﺎﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﺍﻫﻞ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻮﺩﻧﺪ ﻭ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺁﺯﺍﺩﺍﻧﻪ‬ ‫ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﺭﻓــﺖ ﻭﺁﻣــﺪ ﻣــﯽﮐﺮﺩﻧــﺪ‪ ،‬ﻭ ﻗﺒﻴﻠــﻪﻫﺎﻳــﺸﺎﻥ ﻋﻤﻮ ‪‬ﻣــﺎ ﺩﺭ ﺧــﺎﮎ ﺍﻧــﺎﺗﻮﻟﯽ ﺟــﺎﮔﻴﺮ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﻣﯽﭘﻨﺪﺍﺷﺘﻨﺪ ﮐﻪ ﺍﻳﻦ ﺑـﺎﺭ ﻧﻴـﺰ ﻣﺜـﻞ ﳘﻴـﺸﻪ ﺍﺳـﺖ‪ ،‬ﻭ ﺑـﺎ ﳘـﺎﻥ ﺁﺯﺍﺩﯼ ﻣـﯽﺗﻮﺍﻧﻨـﺪ‬

‫ﮐﻪ ﺧـﺎﮎ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺍ ﺯﻳـﺮ ﭘـﺎ ‪‬ﻨـﺪ ﻭ ﻭﺍﺭﺩ ﮐـﺸﻮﺭ ﺫﻭﺍﻟﻘـﺪﺭ ﺷـﻮﻧﺪ‪ .‬ﺧﻮﺷـﺒﺨﺘﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺁﻥ ﻫﻨﮕﺎﻡ ﺩﺭ ﻋﺜﻤﺎﻧﯽ ﺑﺎﻳﺰﻳﺪ ﺩﻭﻡ ﺑﺮﺳـﺮ ﻗـﺪﺭﺕ ﺑـﻮﺩ ﮐـﻪ ﻣـﺮﺩﯼ ﻣـﺴﺎﳌﺖﺟـﻮ‬ ‫ﺑﻮﺩ‪ .‬ﺑﺎﻳﺰﻳﺪ ﻭﻗﺘﯽ ﺧﱪ ﻭﺭﻭﺩ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺧﺎﮎ ﮐﺸﻮﺭﺵ ﺭﺍ ﺷﻨﻴﺪ ﺑﻪ ﳘﻴﻦ ﺑﺴﻨﺪﻩ ﮐﺮﺩ‬

‫ﮐﻪ ﻳﮏ ﺳﭙﺎﻩ ﺭﺍ ﺑﻪ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻭ ﻫﻴﺄﺗﯽ ﺭﺍ ﺑﻪﻧﺰﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮔـﺴﻴﻞ ﮐـﺮﺩ‬ ‫ﻭ ﻋﻠﺖ ﺍﻳﻨﮑﻪ ﺑﺪﻭﻥ ﺍﺟﺎﺯﮤ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ ﻭﺍﺭﺩ ﺁﻥ ﮐﺸﻮﺭ ﺷﺪﻩ ﺍﺳﺖ ﺭﺍ ﺟﻮﻳﺎ ﺷـﺪ‪ .‬ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴــﻞ ﮐــﻪ ﺗــﺎﺯﻩ ﻣﺘﻮﺟــﻪ ﺍﺷــﺘﺒﺎﻩ ﺳﻴﺎﺳــﻴﺶ ﺷــﺪﻩ ﺑــﻮﺩ ﺗﻮﺳــﻂ ﻣﻨــﺸﯽ ﭘﺎﺭﺳــﯽﻧﻮﻳــﺴﺶ‬ ‫ﭘﺎﺳﺨﯽ ﺑﺴﻴﺎﺭ ﺁﺭﺍﻡﲞﺶ ﻭ ﺧﺎﺿﻌﺎﻧﻪ ﺑﻪ ﺑﺎﻳﺰﻳﺪ ﻧﻮﺷﺖ ﻭ ﺩﺭ ﺁﻥ ﻣﺘﺬﮐﺮ ﺷﺪ ﮐﻪ »ﭘﺎﺩﺷﺎﻩ‬

‫ﺩﺭ ﺣﮑ ــﻢ ﭘ ــﺪﺭ ﻣ ــﻦ ﺍﺳ ــﺖ ﻭ ﻣ ــﻦ ﺑ ــﻪﺳ ــﺮﺯﻣﻴﻦ ﺍﻭ ﭼ ــﺸﻢ ﻃﻤ ــﻊ ﻧ ــﺪﺍﺭﻡ«‪ ١.‬ﺍﻭ ﺩﺭ ﺍﻳ ــﻦ ﻧﺎﻣ ــﻪ‬ ‫‪ 1‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۲۴۵ / ۲ ،‬‬

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‫‪۱۲۶‬‬ ‫ﻣﻮﺿﻮﻋﻬﺎﺋﯽ ﺭﺍ ﻣﻄﺮﺡ ﮐﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﻇﺎﻫﺮ ﺑﻪﻧﻈـﺮ ﺑﺎﻳﺰﻳـﺪ ﻗﺎﺑـﻞ ﻗﺒـﻮﻝ ﻣـﯽﺁﻣـﺪ‪ .‬ﭼـﻮﻥ‬ ‫ﺑﺎﻳﺰﻳﺪ ﻣﺘﻮﺟﻪ ﺷﺪ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻗﺼﺪ ﲪﻠـﻪ ﺑـﻪ ﺑـﺴﺘﺎﻥ ﺭﺍ ﺩﺍﺭﺩ‪ ،‬ﺑـﺪﺵ ﳕـﯽﺁﻣـﺪ ﮐـﻪ‬ ‫ﻋــﻼﺀﺍﻟﺪﻭﻟــﻪ ﺩﺭ ﺍﻳــﻦ ﲪﻠــﻪ ﺍﺯ ﺑــﻴﻦ ﺑــﺮﻭﺩ ﻳــﺎ ﺗــﻀﻌﻴﻒ ﺷــﻮﺩ‪ ،‬ﺗــﺎ ﺍﻭ ﺩﺭ ﻓﺮﺻــﺘﯽ ﺳ ـﺮﺯﻣﻴﻦ‬

‫ﻭﯼﺭﺍ ﺿﻤﻴﻤﮥ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﮐﻨﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪ ﺳﺮﻋﺖ ﻭﺍﺭﺩ ﮐـﺸﻮﺭ ﺫﻭﺍﻟﻘـﺪﺭ ﺷـﺪ‪،‬‬ ‫ﻭ ﻋــﻼﺀﺍﻟﺪﻭﻟــﻪ ﮐــﻪ ﻫــﻴﭻﮔــﺎﻩ ﻓﮑــﺮ ﻧﮑــﺮﺩﻩ ﺑــﻮﺩ ﳑﮑــﻦ ﺑﺎﺷــﺪ ﮐــﻪ ﺍﺯ ﺭﺍﻩ ﺧــﺎﮎ ﻋﺜﻤــﺎﻧﯽ ﺑــﻪ‬

‫ﮐــﺸﻮﺭﺵ ﺗﻌــﺪﯼ ﺷــﻮﺩ ﺩﺭ ﺑﺮﺍﺑــﺮ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺷﮑــﺴﺖ ﻳﺎﻓﺘــﻪ ﺑــﻪ ﻧــﻮﺍﺣﯽ ﮐﻮﻫــﺴﺘﺎﻧﯽ‬ ‫ﮔﺮﻳﺨــﺖ‪ ،‬ﻭ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﺮ ﺑ‪‬ــﺴﺘﺎﻥ ﺩﺳــﺖ ﻳﺎﻓــﺖ ﻭ ﺷــﻬﺮ ﺭﺍ ﭘــﺲ ﺍﺯ ﺗــﺎﺭﺍﺝ ﺑــﻪﺁﺗ ــﺶ‬

‫ﮐﺸﻴﺪ‪ .‬ﺷﻬﺮﻫﺎﯼ ﺗﺮﮎﻧﺸﻴﻦﺷﺪﮤ ﻣﺮﻋﺶ ﻭ ﺧﺮﺑﻮﻁ ﻧﻴﺰ ﭼﻮﻧﮑﻪ ﻣﺮﺩﻣـﺸﺎﻥ ﺳـﻨﯽ ﺑﻮﺩﻧـﺪ‬ ‫ﺑﻪ ﺭﻭﺍﻝ ﺑﺴﺘﺎﻥ ﺗﺎﺭﺍﺝ ﻭ ﲣﺮﻳﺐ ﺷﺪﻧﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪ ﺷﻬﺮﻫﺎﯼ ﺍﺧﻼﻁ ﻭ‬

‫ﺑﺪﻟﻴﺲ ﺩﺭ ﮐﺮﺩﺳﺘﺎﻥ ﴰﺎﻟﯽ ﻟﺸﮑﺮ ﮐﺸﻴﺪ‪ ،‬ﻭ ﺣﮑﺎﻡ ﺁﻥ ﺷﻬﺮﻫﺎ ﺭﺍ ﺑﻪ ﺍﻃﺎﻋﺖ ﮐﺸﺎﻧﺪ‪ .‬ﺍﻭ‬

‫ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻓﺘﻮﺣﺎﺕ‪ ،‬ﺁﺑﺎﺩﻳﻬﺎﯼ ﻣﻨﻄﻘﮥ ﺁﻣﻴﺪﺍ )ﺁﻣ‪‬ﺪ( ﺭﺍ ﮐﻪ ﭘﻴـﺸﺘﺮﻫﺎ ﺟـﺰﻭ ﻗﻠﻤـﺮﻭ ﺍﻭﺯﻭﻥ‬

‫ﺣﺴﻦ ﺑﻮﺩ ﺿﻤﻴﻤﮥ ﺩﻳﺎﺭ ﺑﮑﺮ ﻭ ﺍﺭﺯﳒﺎﻥ ﮐﺮﺩ‪ .‬ﺣﺎﮐﻤﻴـﺖ ﺍﺭﺯﳒـﺎﻥ ﺑـﻪﻳﮑـﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬ ‫ﺍﻫﻞ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﻧﺎﻡ ﺧﺎﻥ ﳏﻤﺪ ﺍﺳﺘﺎﺟﻠﻮ ﺳﭙﺮﺩﻩ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﺑﺮﮔﺸﺖ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﻋﻼﺀﺍﻟﺪﻭﻟﻪ ﺑﻪ ﺑﺴﺘﺎﻥ ﺑﺮﮔﺸﺖ ﻭ ﺑﺎ‬

‫ﺧﺎﻥ ﳏﻤﺪ ﺍﺳﺘﺎﺟﻠﻮ ﻭﺍﺭﺩ ﺟﻨﮓ ﺷـﺪ‪ .‬ﻭﻟـﯽ ﺩﺭ ﺩﻭ ﺟﻨـﮓ ﻃـﯽ ﻳـﮏ ﺳـﺎﻝ ﺩﻭ ﭘـﺴﺮﺵ ﺭﺍ‬ ‫ﺍﺯ ﺩﺳ ــﺖ ﺩﺍﺩ ﻭ ﻧﻴﺮﻭﻫ ــﺎﻳﺶ ﺑ ــﻪ ﲢﻠﻴ ــﻞ ﺭﻓ ــﺖ‪ ،‬ﻭ ﻧﺎﺍﻣﻴ ــﺪ ﺷ ــﺪﻩ ﺩﺳ ــﺖ ﺍﺯ ﺍﺩﺍﻣ ــﮥ ﺟﻨ ــﮓ‬

‫ﮐﺸﻴﺪ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ‪ ،‬ﮐﻤﮏ ﺍﻭ ﺑﻪ ﻣﺮﺍﺩﺑﻴﮏ ﺑﺎﻳﻨﺪﺭ ﻧﻴﺰ ﻣﻨﺘﻔﯽ ﺷﺪ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﺗﺎﺑــﺴﺘﺎﻥ ‪ ۸۸۷‬ﻫﻴــﺄﺗﯽ ﺭﺍ ﺑــﺎ ﻫــﺪﺍﻳﺎ ﻭ ﺧﻠﻌــﺖ ﻭ ﮐــﻼﻩ ﻭ ﮐﻤﺮﺑﻨ ـﺪ‪‬‬

‫ﻗﺰﻟﺒﺎﺵ ﺑﻪ ﺑﻐـﺪﺍﺩ ﻓﺮﺳـﺘﺎﺩ ﻭ ﺍﺯ ﺑﺎﺭﻳـﮏ ﺑﻴـﮏ ﭘ‪‬ﺮﻧـﺎﮎ ﺧﻮﺍﺳـﺖ ﮐـﻪ ﺑـﻪ ﺍﻃﺎﻋـﺖ ﺩﺭﺁﻳـﺪ‪.‬‬

‫ﺑﺎﺭﻳـﮏ ﺑﻴـﮏ ﺩﺭ ﺍﻳـﻦﺯﻣـﺎﻥ ﻫـﻴﭻ ﺭﺍﻫــﯽ ﺟـﺰ ﺣﻔـﻆ ﺣـﺎﮐﻤﻴﺘﺶ ﺭﺍ ﺩﺭ ﭘـﻴﺶ ﳕـﯽﺩﻳــﺪ‪ ،‬ﻭ‬

‫‪‬ﺘﺮﻳﻦ ﺭﺍﻩ ﺩﺭ ﺁﻥ ﻳﺎﻓﺖ ﮐﻪ ﺍﻃﺎﻋﺖ ﺍﺯ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺑﭙﺬﻳﺮﺩ‪ .‬ﺍﻭ ﻫﻴﺄﺕ ﺍﻋﺰﺍﻣـﯽ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺑﺎ ﺍﺣﺘﺮﺍﻡ ﭘﺬﻳﺮﻓﺖ‪ ،‬ﻭ ﺧﻠﻌﺘـﻬﺎﺋﯽ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﺮﺍﻳﺶ ﻓﺮﺳـﺘﺎﺩﻩ ﺑـﻮﺩ‬ ‫ﺭﺍ ﻗﺒــﻮﻝ ﮐــﺮﺩ ﻭﮐــﻼﻩ ﻗﺰﻟﺒــﺎﺵ ﺑﺮﺳــﺮ ‪‬ــﺎﺩﻩ ﺑــﻪ ﺳــﻠﮏ ﺩﺳــﺖﻧــﺸﺎﻧﺪﮔﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﺩﺭﺁﻣﺪ‪ .‬ﺍﻭ ﳘﭽﻨﻴﻦ ﻫﻴﺄﺗﯽ ﺭﺍ ﺑﺎ ﻫـﺪﺍﻳﺎﯼ ﮔﺮﺍﻧﺒـﻬﺎ ﳘـﺮﺍﻩ ﻓﺮﺳـﺘﺎﺩﮔﺎﻥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ‬

‫ﺗﱪﻳــﺰ ﻓﺮﺳــﺘﺎﺩ ﺗــﺎ ﻣﺮﺍﺗــﺐ ﺍﻃﺎﻋــﺖ ﺍﻭ ﺭﺍ ﺑــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑﺮﺳــﺎﻧﻨﺪ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ‬

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‫‪۱۲۷‬‬ ‫ﺯﻭﺩﯼ ﻭﯼﺭﺍ ﺑﻪ ﺗﱪﻳﺰ ﻃﻠﺒﻴـﺪ‪ .‬ﺑﺎﺭﻳـﮏ ﺑﻴـﮏ ﺑـﺎ ﺧـﻮﺩ ﺍﻧﺪﻳـﺸﻴﺪ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻗـﺼﺪ‬ ‫ﺑــﺪﯼ ﺩﺭﺑــﺎﺭﮤ ﺍﻭ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻣــﯽﺧﻮﺍﻫــﺪ ﮐــﻪ ﻭﯼﺭﺍ ﺯﻳــﺮ ﻓــﺸﺎﺭ ﺑﮕــﺬﺍﺭﺩ ﺗــﺎ ﺩﺳــﺖ ﺍﺯ ﻣــﺬﻫﺒﺶ‬ ‫ﺑﮑــﺸﺪ ﻭ ﺷــﻴﻌﻪ ﺷــﻮﺩ‪ .‬ﻟــﺬﺍ ﮐــﻼﻩ ﻗﺰﻟﺒــﺎﺵ ﺭﺍ ﮐﻨــﺎﺭ ‪‬ــﺎﺩﻩ ﺑﻐــﺪﺍﺩ ﺭﺍ ﺁﻣــﺎﺩﮤ ﺩﻓــﺎﻉ ﺩﺭ ﻣﻘﺎﺑــﻞ‬

‫ﲪﻠﮥ ﺍﺣﺘﻤﺎﻟﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﺮﺩ‪.‬‬

‫ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺩﺭ ﻣﻬﺮﻣ ــﺎﻩ ‪ ۸۸۷‬ﺑ ــﻪﻋ ــﺮﺍﻕ ﻟ ــﺸﮑﺮ ﮐ ــﺸﻴﺪ‪ .‬ﳘ ــﺮﺍﻩ ﺑ ــﺎ ﲪﻠ ــﮥ ﺷ ــﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺑﻪﺑﻐﺪﺍﺩ ﺩﺭ ﺳﭙﺎﻩ ﺑﺎﺭﻳﮏ ﺑﻴﮏ ﺷﻮﺭﺵ ﺩﺭﮔﺮﻓـﺖ‪ ،‬ﻭ ﺑﺎﺭﻳـﮏ ﺑﻴـﮏ ﮐـﻪ ﺧـﻮﺩ‬ ‫ﺭﺍ ﺩﺭ ﺧﻄﺮ ﻣﯽﺩﻳﺪ ﺧﺎﻧﻮﺍﺩﻩﺍﺵ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻪﺣﻠﺐ ﮔﺮﻳﺨﺘﻪ ﺑﻪﺩﻭﻟﺖ ﳑﻠـﻮﮐﯽﹺ ﻣـﺼﺮ ﻭ‬ ‫ﺷــﺎﻡ ﭘﻨﺎﻫﻨــﺪﻩ ﺷــﺪ‪ .‬ﻣــﺮﺩﻡ ﺑﻐــﺪﺍﺩ ﺍﺯ ﺷــﻴﻌﻪ ﻭ ﺳــﻨﯽ ﺩﺍﻭﻃﻠﺒﺎﻧــﻪ ﺗــﺴﻠﻴﻢ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﺷﺪﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﭘﺲ ﺍﺯ ﮔﺮﻓﱳﹺ ﺑﻐﺪﺍﺩ ﺑﺮ ﺳـﻨﻴﺎﻥ‪ ‬ﺁﻥ ﺷـﻬﺮ ﳘـﺎﻥ ﺩﺭﺁﻭﺭﺩﻧـﺪ ﮐـﻪ ﺑـﺎ ﻣـﺮﺩﻡ‬ ‫ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎﯼ ﺍﻳﺮﺍﻥ ﮐﺮﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﻋـﻼﻭﻩ ﺑـﺮ ﺁﻧﮑـﻪ ﳘـﮥ ﺍﻓـﺮﺍﺩ ﻗﺒﻴﻠـﮥ ﭘﺮﻧـﺎﮎ ﺍﺯ ﺯﻥ ﻭ‬

‫ﻣﺮﺩ ﻭ ﮐﻮﺩﮎ ﻗﺘﻞﹺﻋﺎﻡ ﺷﺪﻧﺪ ﻭ ﺧﺎﻧﻪﻫﺎﻳﺸﺎﻥ ﲣﺮﻳﺐ ﺷﺪ ﮐﻠﻴﮥ ﻓﻘﻬﺎ ﻭ ﻣﺪﺭﺳﺎﻥ ﻭ ﻋﻠﻤﺎ‬

‫ﻭ ﺩﺍﻧﺸﻮﺭﺍﻥ‪ ‬ﺳﻨﯽ ﺑﻪﺩﺳﺘﻮﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺳـﺘﮕﻴﺮ ﺷـﺪﻧﺪ ﻭ ﺯﻳـﺮ ﻓـﺸﺎﺭ ﻗـﺮﺍﺭ ﮔﺮﻓﺘﻨـﺪ ﮐـﻪ‬ ‫ﺗﻐﻴﻴــﺮ ﻣــﺬﻫﺐ ﺩﻫﻨــﺪ؛ ﻭ ﺁﻥ ﻋــﺪﻩ ﮐــﻪ ﻣــﯽﺧﻮﺍﺳــﺘﻨﺪ ﺩﻳﻨــﺸﺎﻥ ﺭﺍ ﻧﮕــﺎﻩ ﺩﺍﺭﻧــﺪ ﺍﺯ ﺩﻡ ﺗﻴــﻎ‬ ‫ﮔﺬﺷﺘﻨﺪ ﻭ ﺍﻣﻮﺍﻝ ﻭ ﺍﻣﻼﮐﺸﺎﻥ ﺑﻪﺗﺼﺮﻑ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭﺁﻣﺪ ﻭ ﺧﺎﻧﻪﻫﺎﻳـﺸﺎﻥ ﲣﺮﻳـﺐ ﺷـﺪ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﺑﻐ ــﺪﺍﺩ ﭼﻨ ــﺪﻳﻦ ﺭﻭﺯ ﻣ ــﺸﻐﻮﻝ ﮐ ــﺸﺘﺎﺭ ﻭ ﲣﺮﻳ ــﺐ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﻭ ﭼﻨ ــﺪﺍﻥ ﻣ ــﺮﺩﻡ‬ ‫ﮐــﺸﺘﻨﺪ ﻭ ﺑــﻪ ﺩﺟﻠــﻪ ﺍﻓﮑﻨﺪﻧــﺪ ﮐــﻪ ﺑــﻪ ﻧﻮﺷــﺘﮥ ﻣــﺪﺍﺣﺎﺕ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺁﺏ ﺩﺟﻠــﻪ ﺑــﻪ‬

‫ﺭﻧﮓ ﺧﻮﻥ ﺩﺭ ﺁﻣﺪ‪.‬‬

‫‪١‬‬

‫ﺍﺯ ﺁﳒﺎ ﮐﻪ ﺑﻐﺪﺍﺩ ﺍﺯ ﺳﺪﮤ ﺩﻭﻡ ﻫﺠﺮﯼ ﺑﻪﺑﻌﺪ ﻣﻬﻤﺘﺮﻳﻦ ﻣﺮﮐﺰ ﲤﺪﻥ ﺍﺳـﻼﻣﯽ ﺑـﻮﺩ‪،‬‬

‫ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺻﺪﻫﺎ ﺑﻨـﺎﯼ ﻣﻬـﻢ ﺗـﺎﺭﻳﺨﯽ ﺍﺯ ﻣـﺴﺠﺪ ﻭ ﻣﺪﺭﺳـﻪ ﺑﻴﻤﺎﺭﺳـﺘﺎﻥ ﻭ ﮔﻨﺒـﺪ ﻭ ﺑﺎﺭﮔـﺎﻩ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﮐﻪ ﺩﺭ ﻃﻮﻝ ﺳﺪﻩﻫﺎ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺻـﺪﻫﺎ ﺗـﻦ ﺍﺯ ﺑﺰﺭﮔـﺎﻥ ﺗـﺎﺭﻳﺦ ﺍﺳـﻼﻡ‬ ‫ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺧﻔﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﲞﺶ ﺍﻋﻈﻢ ﺑﻨﺎﻫﺎﯼ ﺗﺎﺭﻳﺨﯽ ﺷﻬﺮ ﺑﻐﺪﺍﺩ ﺭﺍ ﻣﻨﻬﺪﻡ‬

‫ﮐﺮﺩﻧﺪ‪ .‬ﻳﮏ ﳕﻮﻧـﻪ ﺍﺯ ﺭﻓﺘـﺎﺭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﺎ ﺑﻨﺎﻫـﺎﯼ ﺗـﺎﺭﻳﺨﯽ ﺑﻐـﺪﺍﺩ ﮐـﻪ ﻣﺮﺑـﻮﻁ ﺑـﻪ ﺭﻓﺘـﺎﺭ‬ ‫ﺁ‪‬ــﺎ ﺑــﺎ ﺳــﺎﺧﺘﻤﺎﻥ‪ ‬ﺁﺭﺍﻣﮕــﺎﻩ ﺍﺑﻮﺣﻨﻴﻔــﻪ )ﻣﺆﺳــﺲ ﻣــﺬﻫﺐ ﺣﻨﻔــﯽ( ﺍﺳــﺖ ﺭﺍ ﻣــﯽﺁﻭﺭﻡ ﺗ ـﺎ‬ ‫‪ 1‬ﺧﻮﺍﻧﺪﻣﻴﺮ‪ .۴۹۹ ،‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ .۱۰۳ ،‬ﻟﹸﺐ‪ ‬ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۲۴۹ ،‬‬

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‫‪۱۲۸‬‬ ‫ﳕﻮﻧــﻪ ﺑــﺮﺍﯼ ﺩﻳﮕــﺮ ﺑﻨﺎﻫــﺎﯼ ﺗــﺎﺭﻳﺨﯽ ﺑﻐــﺪﺍﺩ ﺑﺎﺷــﺪ‪ .‬ﺍﻳــﻦ ﺁﺭﺍﻣﮕــﺎﻩ ﻋﺒــﺎﺭﺕ ﺑــﻮﺩ ﺍﺯ ﻳــﮏ‬ ‫ﻣ ــﺴﺠﺪ ﻭ ﻳ ــﮏ ﻣﺪﺭﺳ ــﮥ ﺑ ــﺰﺭﮒ ﺑ ــﺎ ﺑﻨ ــﺎﯼ ﳎﻠﻠ ــﯽ ﮐ ــﻪ ﺗﻮﺳ ــﻂ ﺗﺮﮐ ــﺎﻥ ﺳ ــﻠﺠﻮﻗﯽ ﺑ ــﺮ ﮔ ــﻮﺭ‬ ‫ﺍﺑﻮﺣﻨﻴﻔﻪ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺭﻓﺘﺎﺭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺻـﻔﻮﯼ ﺑـﺎ ﺍﻳـﻦ ﺑﻨـﺎﯼ ﻋﻈـﻴﻢ ﺗـﺎﺭﻳﺨﯽ ﻳـﮏ‬

‫ﳕﻮﻧـﻪ ﺍﺯ ﺭﻓﺘـﺎﺭ ﺁ‪‬ـﺎ ﺑــﺎ ﻋﻨﺎﺻـﺮ ﻣـﺎﺩﯼ ﲤـﺪﻥ ﺩﺭ ﺑﻐــﺪﺍﺩ ﻭ ﺩﻳﮕـﺮ ﺷـﻬﺮﻫﺎﯼ ﻋـﺮﺍﻕ ﻭ ﺍﻳــﺮﺍﻥ‬ ‫ﺍﺳــﺖ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻓﺮﻣــﻮﺩ ﺗــﺎ ﻣــﺴﺠﺪ ﻭ ﻣﺪﺭﺳــﻪ ﻭ ﮔﻨﺒــﺪ ﺭﺍ ﻣﻨﻬــﺪﻡ ﻭ ﺑــﺎ ﺧــﺎﮎ ﻳﮑــﺴﺎﻥ‬

‫ﮐﺮﺩﻧــﺪ‪ ،‬ﮔــﻮﺭ ﺍﺑﻮﺣﻨﻴﻔــﻪ ﺭﺍ ﺷــﮑﺎﻓﺘﻨﺪ‪ ،‬ﺍﺳــﺘﺨﻮﺍ‪‬ﺎﯼ ﺍﺑﻮﺣﻨﻴﻔــﻪ ﺭﺍ ﺍﺯ ﮔــﻮﺭ ﺑﺮﺁﻭﺭﺩﻧــﺪ‪ ،‬ﻭ‬ ‫ﺟــﺎﯼ ﮔــﻮﺭﺵ ﭼــﺎﻫﮑﯽ ﮐﻨــﺪﻩ ﻻﺷــﮥ ﺳــﮕﯽ ﺭﺍ ﺑــﻪﺟــﺎﯼ ﺍﻭ ﺩﺭ ﺗـﻪ‪ ‬ﭼﺎﻫــﮏ ﺍﻓﮑﻨﺪﻧــﺪ؛ ﻭ ﺩﺭ‬ ‫ﺑﻐــﺪﺍﺩ ﺑﺎﻧــﮓ ﺩﺭﺩﺍﺩﻩ ﺷ ـﺪ ﮐــﻪ ﻫــﺮﮐﺲ ﺩﺭ ﺍﻳــﻦ ﻣــﺴﺘﺮﺍﺡ ﻗــﻀﺎﯼ ﺣﺎﺟــﺖ ﮐﻨــﺪ ‪ ۲۵‬ﺩﻳﻨــﺎﺭ‬

‫ﺗﱪﻳﺰﯼ ﭘﺎﺩﺍﺵ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪ ١.‬ﻳﮑـﯽ ﺍﺯ ﺷـﻌﺮﺍﯼ ﻗﻤـﯽ ﳘـﺮﺍﻩ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ ﳘـﻴﻦ‬

‫ﻣﻨﺎﺳﺒﺖ ﻗﺼﻴﺪﻩﺋﯽ ﺳﺮﻭﺩ ﮐﻪ ﺩﺭ ﻳﮑﯽ ﺍﺯ ﺍﺑﻴﺎﺗﺶ ﭼﻨﻴﻦ ﺁﻣﺪﻩ ﺑﻮﺩ‪:‬‬

‫ﺷﻴﻌﻪ ﺩﺭﮔﻮﺭﺣﻨﻴﻔﻪ ﺭﻳﺪ ﻭﺳﻨﯽ ﺳﺠﺪﻩﮐﺮﺩ | ﻫﺴﺖ ﺭﻳﺪﻥﮔﺎﻩ ﺷﻴﻌﻪ ﺳﺠـﺪﻩﮔﺎﻩ ﺳﻨﻴﺎﻥ‬

‫ﺑﺎ ﺳـﻘﻮﻁ ﺑﻐـﺪﺍﺩ ﺗـﺼﺮﻑ ﺩﻳﮕـﺮ ﺷـﻬﺮﻫﺎﯼ ﻋـﺮﺍﻕ ﺑـﺮﺍﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭼﻨـﺪﺍﻥ ﻣـﺸﮑﻞ‬

‫ﻧﺒﻮﺩ‪ .‬ﺗﺎ ﺍﻳﻦﺯﻣﺎﻥ ﻧﻴﻤﯽ ﺍﺯ ﺍﻳﺮﺍﻥ‪ ‬ﺗﺎﺭﻳﺨﯽ ﺩﺭ ﺩﺭﻭﻥ ﻗﻠﻤﺮﻭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻗـﺮﺍﺭ ﺩﺍﺷـﺖ‪.‬‬ ‫ﺍﻭ ﺩﺭ ﺁﺳــﺘﺎﻧﮥ ‪ ۲۲‬ﺳــﺎﻟﮕﯽ ﻭ ﺩﺭ ﻋﻨﻔــﻮﺍﻥ ﺟــﻮﺍﻧﯽ ﻭ ﻏــﺮﻭﺭ ﺑــﻮﺩ‪ .‬ﭘﻴﺮﻭﺯﻳﻬــﺎﯼ ﭘﻴــﺎﭘﯽ ﺍﺯ ﺍﻭ‬ ‫ﺷﺨﺼﻴﺘﯽ ﺳﺎﺧﺘﻪ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﻫﻴﭻ ﭼﻴﺰ ﮐﻤﺘﺮ ﺍﺯ ﺧﺪﺍﻳﯽ ﮐﺮﺩﻥ ﺭﺍﺿﯽ ﻧﺒـﻮﺩ‪ .‬ﻋﻘـﺪﻩﻫـﺎﯼ‬

‫ﺩﻭﺭﺍﻥ ﮐﻮﺩﮐﯽ ﻭ ﭘﺮﻭﺭﺵ ﺑﺮ ﺩﺳﺖ‪ ‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭ ﺗﻠﻘﻴﻨﻬﺎﯼ ﺁ‪‬ﺎ‪ ،‬ﺍﺣﺴﺎﺱ ﻗـﺪﺭﺕ ﻓﺎﺋﻘـﻪ‪،‬‬ ‫ﺑ ــﯽﺍﻃﻼﻋ ــﯽ ﺍﺯ ﺟﺎﻣﻌ ــﻪ ﻭ ﺗ ــﺎﺭﻳﺦ ﻭ ﺩﻳ ــﻦ ﻭ ﻣ ــﺬﻫﺐ‪ ،‬ﺍﻃﺎﻋ ــﺖ ﺑﻨ ــﺪﻩﻭﺍ ﹺﺭ ﺳ ــﺮﺍﻥ ﻗﺰﻟﺒ ــﺎﺵ ﻭ‬

‫ﺧﻠﻴﻔﮕﺎﻥ ﻭ ﻓﺮﻣﺎﻧﱪﯼﹺ ﺑﯽﭼﻮﻥ ﻭ ﭼﺮﺍﯼ ﻣﺮﻳﺪﺍﻥ ﺍﺯ ﺍﻭ… ﳘﮥ ﺍﻳﻨﻬﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﺩﺭ‬ ‫ﻣﻴﺎﻥ ﺗﺎﺭﻫﺎﯼ ﻋﻨﮑﺒﻮﺗﯽ ﺧﺮﺩﺳﻮ ﹺﺯ ﺗﻮﻫﻢﹺ ﺟﺎﻫﻼﻧﻪ ﺍﺳـﻴﺮ ﮐـﺮﺩﻩ ﺑـﻮﺩ‪ .‬ﺍﻭ ﺑـﺎ ﲤـﺎﻡ ﻭﺟـﻮﺩﺵ‬

‫ﺑﺎﻭﺭ ﮐﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﺗﻨﻬﺎ ﺭﻫـﱪ ﻣـﺴﻠﻤﺎﻧﺎﻥ ﺟﻬـﺎﻥ ﻭ ﳕﺎﻳﻨـﺪﮤ ﺍﻣﺎﻣـﺎﻥ ﺷـﻴﻌﻪ ﺍﺳـﺖ ﻭ ﺩﺭ ﲤـﺎﻡ‬

‫ﳊﻈﺎﺕ ﺯﻧﺪﮔﻴﺶ ﺗﻮﺳﻂ ﺍﳍﺎﻡ ﺁﲰﺎﻧﯽ ﻭ ﺭﻫﻨﻤﻮﺩﻫﺎﯼ ﻏﻴﺒﯽﹺ ﺍﻣﺎﻣﺎﻥ ﻫﺪﺍﻳﺖ ﻣﯽﺷﻮﺩ‪،‬‬

‫ﻭ ﻫــﺮ ﮐــﺎﺭﯼ ﮐــﻪ ﺍﺯ ﺍﻭ ﺳــﺮ ﻣــﯽﺯﻧــﺪ ﺧﻮﺍﺳــﺖ ﻭ ﻣــﺸﻴﺌﺖ ﺧــﺪﺍ ﻭ ﺍﻣﺎﻣــﺎﻥ ﺍﺳـﺖ‪ .‬ﺍﻭ ﺑــﺎﻭﺭﺵ‬ ‫ﺷــﺪﻩ ﺑــﻮﺩ ﮐــﻪ »ﻭﻟــﯽ ﻣﻄﻠــﻖ« ﻭ »ﺭﻫــﱪ ﻣﻌﻈــﻢ« ﺍﺳــﺖ ﻭ ﺭﺳــﺎﻟﺖ ﻧــﺎﺑﻮﺩﮔﺮﯼ ﺳــﻨﻴﺎﻥ ﺑــﻪ ﺍﻭ‬ ‫‪ 1‬ﻋﺎﱂﺁﺭﺍﯼ ﺻﻔﻮﯼ‪.۴۷۷،‬‬

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‫‪۱۲۹‬‬ ‫ﳏـﻮﻝ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﺷـﺎﻳﺪ ﺭﺅﻳﺎﻫـﺎﺋﯽ ﮐـﻪ ﺑﻨـﺎ ﺑـﺮ ﺁﺭﺯﻭﻫـﺎﻳﺶ ﻣـﯽﺩﻳـﺪ ﺍﻳـﻦ ﺑـﺎﻭﺭ ﺭﺍ ﻫﺮﭼــﻪ‬ ‫ﺑﻴﺸﺘﺮ ﺗﻘﻮﻳﺖ ﻣﯽﮐﺮﺩ‪.‬‬ ‫ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﮐ ــﻪ ﺍﺯ ﺑﺮﮐ ــﺖ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺍﺯ ﺁﻭﺍﺭﮔ ــﯽ ﺩﺭ ﮐﻮﻫ ــﺴﺘﺎ‪‬ﺎ ﻭ ﺑﻴﺎﺑﺎ‪ ‬ــﺎﯼ‬

‫ﺍﻧــﺎﺗﻮﻟﯽ ﺭﻫﻴــﺪﻩ ﻭ ﺍﺯ ﺟﺎﻣــﻪﻫــﺎﯼ ﮊﻧــﺪﻩ ﻭ ﭘــﺎﺑﺮﻫﻨﮕﯽ ﻭ ﮔﺮﺳــﻨﮕﯽ ﺑﻴــﺮﻭﻥ ﺁﻣــﺪﻩ ﺑــﺎ ﺗــﺎﺭﺍﺝ‬ ‫ﺍﻣــﻮﺍﻝ ﺍﻳﺮﺍﻧﻴــﺎﻥﹾ ﻏــﺮﻕ ﺛــﺮﻭﺕ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ ﻭ ﳘــﮥ ﺩﺧﺘــﺮﺍﻥ ﻭ ﭘــﺴﺮﺍﻥ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴــﺎﺭ‬ ‫ﺩﺍﺷﺘﻨﺪ ﺗﺎ ﻫﺮﭼﻪ ﺩﻟـﺸﺎﻥ ﲞﻮﺍﻫـﺪ ﺑﺮﺳـﺮ ﺁ‪‬ـﺎ ﺩﺭﺁﻭﺭﻧـﺪ‪ ،‬ﻭﯼﺭﺍ ﺑـﺎ ﺻـﻤﻴﻢ ﻗﻠﺒـﺸﺎﻥ ﺧـﺪﺍﯼ‬

‫ﻼ ﻫــﻢ ﺑــﻪﺟــﺎﯼ ﺧــﺪﺍ ﻣــﯽﭘﺮﺳــﺘﻴﺪﻧﺪ‪ .‬ﺁ‪‬ــﺎ ﺧــﺪﺍﺋﯽ ﺟــﺰ ﺷــﺎﻩ‬ ‫ﺧــﻮﻳﺶ ﻣــﯽﺩﺍﻧــﺴﺘﻨﺪ‪ ،‬ﻭ ﻋﻤـ ﹰ‬ ‫ﺍﲰﺎﻋﻴ ــﻞ ﺭﺍ ﳕ ــﯽﺷ ــﻨﺎﺧﺘﻨﺪ‪ .‬ﻳ ــﮏ ﺑﺎﺯﺭﮔ ــﺎﻥ ﻭﻧﻴ ــﺰﯼ ﮐ ــﻪ ﺑ ــﺎ ﺩﻳﮕ ــﺮ ﳘﮑ ــﺎﺭﺍﻧﺶ ﳘ ــﺮﺍﻩ‬

‫ﺍﺭﺩﻭﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪ ﺍﻳﻦﺳﻮ ﻭ ﺁﻥﺳﻮ ﻣﯽﺭﻓﺘﻪ ﺗﺎ ﺍﻣﻮﺍﻝ ﻏﺎﺭﺕﺷﺪﮤ ﻣﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺑـﺎ‬

‫‪‬ــﺎﯼ ﺩﳋﻮﺍﻫــﺸﺎﻥ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﲞﺮﻧــﺪ ﻭ ﺑــﻪ ﺍﺭﻭﭘــﺎ ﺑﻔﺮﺳــﺘﻨﺪ ﻭ ﺑــﺎ ﻓــﺮﻭﺵ ﺁ‪‬ــﺎ ﺛﺮﻭ‪‬ــﺎﯼ‬ ‫ﺍﻓﺴﺎﻧﻪﻳﯽ ﺑﻴﻨﺪﻭﺯﻧـﺪ ﺩﺭ ﻳﺎﺩﺩﺍﺷـﺘﻬﺎﻳﺶ ﺩﺭﺑـﺎﺭﮤ ﻋﻘﻴـﺪﮤ ﻭﻟـﯽﭘﺮﺳـﺘﺎﻧﮥ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ‬ﺻـﻔﻮﯼ‬

‫ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪:‬‬

‫ﻧـﺎﻡ ﺧـﺪﺍ ﺭﺍ ﻣـﺮﺩﻡ ]ﻳﻌﻨـﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ[ ﺩﺭ ﺳﺮﺍﺳــﺮ ﺍﻳـﺮﺍﻥ ﻓﺮﺍﻣـﻮﺵ ﮐـﺮﺩﻩ ﻭ ﻓﻘـﻂ ﻧــﺎﻡ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺑﻪﺧﺎﻃﺮ ﺳﭙﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﮐﺴﯽ ﻫﻨﮕﺎﻡ ﺳﻮﺍﺭﯼ ﺍﺯ ﺍﺳﭗ ﺑﺮ ﺯﻣﻴﻦ ﺍﻓﺘـﺪ‬ ‫ﻳـﺎ ﺍﺯ ﺍﺳــﭗ ﭘﻴـﺎﺩﻩ ﺷــﻮﺩ‪ ،‬ﺧـﺪﺍﯼ ﺩﻳﮕــﺮﯼ ﺭﺍ ﺟـﺰ ﺷــﻴﺦ ]ﻳﻌﻨـﯽ ﺍﲰﺎﻋﻴــﻞ[ ﺑـﻪ ﻳــﺎﺭﯼ‬ ‫ﻻ ﺍﷲ ﳏﻤـﺪ ﺭﺳــﻮﻝ ﺍﷲ؛ ﺍﻣـﺎ ﺍﻳﺮﺍﻧﻴــﺎﻥ‬ ‫ﳕـﯽﻃﻠﺒــﺪ… ﻣـﺴﻠﻤﺎﻧﺎﻥ ﻣــﯽﮔﻮﻳﻨـﺪ‪ :‬ﻻ ﺍ ٰﻟــﻪ ﺇ ﹼ‬ ‫‪١‬‬ ‫ﻻ ﺍﷲ‪ ،‬ﺍﲰﺎﻋﻴﻞ ﻭ‪‬ﻟ‪‬ﯽ‪ ‬ﺍﷲ‪.‬‬ ‫]ﻳﻌﻨﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ[ ﻣﯽﮔﻮﻳﻨﺪ‪ :‬ﻻ ﺍﻟٰﻪ ﺇ ﹼ‬ ‫ﻭ ﻳﮑﯽ ﺩﻳﮕﺮ ﺍﺯ ﳘﺮﺩﻳﻔﺎﻥ ﺍﻳﻦ ﺑﺎﺯﺭﮔﺎﻥ ﻧﻮﺷﺘﻪ ﮐﻪ ﺍﲰﺎﻋﻴﻞ ﺑﺮﺍﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ،‬ﻫﻢ‬ ‫ﺧﺪﺍ ﺍﺳﺖ ﻫﻢ ﭘﻴﺎﻣﱪ ﺍﺳﺖ ﻭ ﻫﻢ ﻭﻟﯽ ﺍﻣﺮ ﻭ ﺷﻴﺦ ﻃﺮﻳﻘﺖ‪.‬‬

‫‪٢‬‬

‫ﺗﺼﺮﻑ ﺧﺮﺍﺳﺎﻥ‬ ‫ﺯﻣﺎﻧﯽ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺸﻐﻮﻝ ﮐﺸﺘﺎﺭ ﻭ ﺗﺎﺭﺍﺝ ﻭ ﮐﺸﻮﺭﮔﻴﺮﯼ ﺑﻮﺩﻧﺪ ﺳ‪‬ـﻐﺪ ﻭ‬

‫‪ 1‬ﺳﻔﺮﻧﺎﻣﮥ ﻭﻧﻴﺰﻳﺎﻥ‪.۳۸۶ ،‬‬ ‫‪ 2‬ﳘﺎﻥ‪.۳۲۳ ،‬‬

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‫‪۱۳۰‬‬ ‫ﺧــﻮﺍﺭﺯﻡ ﻭ ﮔﺮﮔــﺎﻥ ﺩﺭ ﺩﺳــﺖ ﻳﮑــﯽ ﺍﺯ ﺍﻣــﺮﺍﯼ ﺍﺯﺑــﮏ ﺑــﻪﻧــﺎﻡ ﳏﻤــﺪﺧﺎﻥ ﺑــﻮﺩ ﮐــﻪ ﻟﻘــﺐ‬ ‫ﺷﺎﻫﺒﻴﮏ ﺧﺎﻥ ﺑﺮﺧﻮﺩ ‪‬ﺎﺩﻩ ﺑﻮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﭼﻮﻧﮑﻪ ﳕﯽﺗﻮﺍﻧﺴﺘﻨﺪ ﺍﻳﻦ ﻟﻘﺐ ﺭﺍ ﺩﺭﺳﺖ‬ ‫ﺗﻠﻔﻆ ﮐﻨﻨـﺪ ﺍﻭ ﺭﺍ ﺷـﻴﺒﹺﮏ ﺧـﺎﻥ ﻧﺎﻣﻴﺪﻧـﺪ‪ .‬ﺳﺮﺍﺳـﺮ ﺍﻳـﺮﺍﻥ ﺷـﺮﻗﯽ )ﺧﺮﺍﺳـﺎﻥ ﻭ ﺯﺍﺑﻠـﺴﺘﺎﻥ ﻭ‬

‫ﺳﻴـﺴﺘﺎﻥ ﻭ ﮔﺮﮔــﺎﻥ ﻭ ﺧـﻮﺍﺭﺯﻡ ﻭ ﺳــﻐﺪ( ﺑـﻪﻋــﻼﻭﻩ ﮐﺎﺑﻠـﺴﺘﺎﻥ ﻧﻴــﺰ ﺩﺭ ﺩﺳـﺖ ﺳــﻠﻄﺎﻥ ﺣــﺴﻴﻦ‬

‫ﺑﺎﯼﻗﺮﺍ ﺑﻮﺩ ﮐﻪ ﻫﺮﺍﺕ ﺭﺍ ﭘﺎﻳﺘﺨﺖ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﻗﻠﻤﺮﻭ ﺍﻭ ﺗﺎ ﺁﺧـﺮﻳﻦ ﻣﺮﺯﻫـﺎﯼ‬ ‫ﺗﺎﺟﻴﮑـﺴﺘﺎﻥ‪ ‬ﮐﻨــﻮﻧﯽ ﺍﻣﺘــﺪﺍﺩ ﺩﺍﺷــﺖ‪ .‬ﺑــﺎﯼﻗــﺮﺍ ﺩﺭ ﺳــﺎﻝ ‪۸۸۵‬ﺥ ﺩﺭﮔﺬﺷــﺖ‪ ،‬ﻭ ﺩﻭ ﭘــﺴﺮﺵ‬

‫ﻣــﺸﺘﺮﮐﹰﺎ ﺟﺎﻧــﺸﻴﻦ ﺍﻭ ﺷــﺪﻧﺪ؛ ﻭﻟــﯽ ﺑــﺮﺍﯼ ﺣﻔــﻆ ﮐــﺸﻮﺭ ﭘﺪﺭﺷــﺎﻥ ﺟﺎﻧــﺸﻴﻨﺎﻥ ﺷﺎﻳــﺴﺘﻪﺋــﯽ‬

‫ﻧﺒﻮﺩﻧﺪ‪ .‬ﺷﻴﺒﮑﺨﺎﻥ ﺩﺭ ﺳﺎﳍﺎﯼ ‪ ۸۷۹‬ﻭ ‪ ۸۸۰‬ﺑﺮ ﺧﻮﺍﺭﺯﻡ ﻭ ﺳﻐﺪ ﺩﺳﺖ ﻳﺎﻓﺖ ﻭ ﻓﺮﻏﺎﻧﻪ ﺭﺍ‬ ‫ﻧﻴﺰ ﺍﺯ ﺑﺎﺑﺮ ﺗﻴﻤﻮﺭﯼ ﮔﺮﻓـﺖ ﻭ ﻃـﯽ ﺳﻠـﺴﻠﻪ ﻟﺸﮑﺮﮐـﺸﻴﻬﺎﯼ ﻧﺎﮐـﺎﻡ ﻭ ﮐﺎﻣﻴـﺎﺏ ﺗـﺎ ﺳـﺎﻝ ‪۸۸۷‬‬

‫ﺑﻠﺦ ﻭ ﻣﺮﻭ ﻭ ﻫﺮﺍﺕ ﻭ ﻧﻴﺸﺎﭘﻮﺭ ﻭ ﮔﺮﮔﺎﻥ ﺭﺍ ﺍﺯ ﭘﺴﺮﺍﻥ ﺑﺎﯼﻗﺮﺍ ﮔﺮﻓﺖ ﻭ ﺩﺍﻣﻨﮥ ﻣﺘﺼﺮﻓﺎﺗﺶ‬

‫ﺭﺍ ﺑــﻪ ﺩﺍﻣﻐــﺎﻥ ﺭﺳــﺎﻧﺪﻩ ﺑــﺎ ﻣﺘــﺼﺮﻓﺎﻥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﳘــﺴﺎﻳﻪ ﺷــﺪ‪ .‬ﺍﻭ ﮐــﻪ ﺧــﻮﺩ ﺭﺍ ﺷــﺎﻩ ﺍﻳــﺮﺍﻥ‬

‫ﻣـﯽﻧﺎﻣﻴـﺪ ﻓــﻀﻼ ﻭ ﺩﺍﻧـﺸﻤﻨﺪﺍﻥ ﻓــﺮﺍﺭﯼ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺯﻳــﺮ ﭼﺘـﺮ ﲪﺎﻳــﺖ ﮔﺮﻓـﺖ ﻭ ﺑــﺮﺁﻥ‬ ‫ﺷﺪ ﮐﻪ ﺑﻪ ﺟﻨﮓ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺮﺧﻴﺰﺩ ﻭ ﺳـﻠﻄﮥ ﺁ‪‬ـﺎ ﺭﺍ ﺑﺮﺍﻧـﺪﺍﺯﺩ‪ .‬ﺍﻭ ﺩﺭ ﻧﺎﻣـﻪﺋـﯽ ﮐـﻪ ﳘـﺮﺍﻩ‬ ‫ﻳﮏ ﻫﻴﺄﺕ ﺍﺯ ﺍﻓﺮﺍﺩﺵ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩ ﺑﻪﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﻋـﻼﻥ ﺟﻨـﮓ ﺩﺍﺩ؛ ﻭ ﻣﺘـﺬﮐﺮ ﺷـﺪ‬

‫ﮐﻪ ﭘﺲ ﺍﺯ ﺗﺼﺮﻑ ﺳﺮﺍﺳﺮ ﺍﻳﺮﺍﻥ ﺗﺎ ﻣﮑﻪ ﻭ ﻣﺪﻳﻨﻪ ﺑﻪﭘـﻴﺶ ﺧﻮﺍﻫـﺪ ﺭﻓـﺖ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﺑﻪﺍﻭ ﭘﺎﺳﺦ ﻧﻮﺷﺖ ﮐﻪ ﻫﺮﮐﻪ ﻏﻼﻡ ﻋﻠﯽ ﻧﺒﺎﺷﺪ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺭﺍ ﺑﮕﻴﺮﺩ ﻧﻴﺰ ﺁﺩﻡ ﳏﺴﻮﺏ‬

‫ﳕﯽﺷﻮﺩ‪ .‬ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﻭﻗﺘﯽ ﻫﻴﺄﺕ ﺍﻋﺰﺍﻣﯽﹺ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪﻧـﺰﺩ ﺷـﻴﺒﻴﮑﺨﺎﻥ ﺭﻓـﺖ‪،‬‬

‫ﳔﺴﺘﻴﻦ ﺳﺨﻨﯽ ﮐﻪ ﺷﻴﺒﻴﮑﺨﺎﻥ ﺁﻏﺎﺯ ﮐﺮﺩ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﭼﺮﺍ ﻣﺬﻫﺐ ﻧـﻮﻳﻨﯽ ﺁﻭﺭﺩﻩ ﺍﺳـﺖ ﻭ‬ ‫ﺑﻪ ﺍﺻﺤﺎﺏ ﭘﻴﺎﻣﱪ ﺩﺷﻨﺎﻡ ﻣﯽﺩﻫـﺪ؟ ﻫﻴـﺄﺕ ﺍﻋﺰﺍﻣـﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻧﻴـﺰ ﺑـﻪﺍﻭ ﮔﻔﺘﻨـﺪ ﮐـﻪ‬

‫ﺍﮔﺮ ﺍﻭ ﺧﺮﺍﺳﺎﻥ ﺭﺍ ﺭﻫﺎ ﮐﻨﺪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻗﻠﻤﺮﻭ ﺍﻭ ﺩﺭ ﻣﺎﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ )ﺳﻐﺪ ﻭ ﺧﻮﺍﺭﺯﻡ( ﺭﺍ‬

‫ﺑﻪﺭﲰﻴﺖ ﺧﻮﺍﻫﺪ ﺷﻨﺎﺧﺖ‪ .‬ﺷﻴﺒﮑﺨﺎﻥ ﺍﻳﻦ ﻫﻴﺄﺕ ﺭﺍ ﺑﺪﻭﻥ ﭘﺎﺳﺦ ﺑﺎﺯﻓﺮﺳـﺘﺎﺩ ﻭ ﺩﺭﻧﺎﻣـﮥ‬ ‫ﺗﻨﺪ ﻭ ﺗﻴﺰﯼ ﮐﻪ ﺑﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻧﻮﺷـﺖ ﺍﻭ ﺭﺍ »ﺍﲰﺎﻋﻴـﻞ ﺩﺍﺭﻭﻏـﻪ« ﺧﻄـﺎﺏ ﮐـﺮﺩﻩ ﺑـﻪﺍﻭ‬

‫ﺩﺳــﺘﻮﺭ ﺩﺍﺩ ﮐــﻪ ﻗــﺼﺪ ﺯﻳــﺎﺭﺕ ﻣﮑــﻪ ﻭ ﻣﺪﻳﻨــﻪ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺍﻭ ﺑﺎﻳــﺪ ﺟــﺎﺩﻩﻫــﺎ ﺭﺍ ﺍﻣــﻦ ﺑــﺪﺍﺭﺩ ﻭ‬

‫ﺗﺮﺗﻴﺐﹺ ﺧﻮﺍﺭﺑـﺎﺭ ﻻﺯﻡ ﺭﺍ ﺑـﺮﺍﯼ ﮐـﺎﺭﻭﺍﻥ ﺍﻭ ﺑﺪﻫـﺪ‪ ،‬ﻭ ﺧـﻮﺩﺵ ﻧﻴـﺰ ﺑـﻪﺩﻳـﺪﺍﺭ ﺍﻭ ﺑـﺸﺘﺎﺑﺪ‪ .‬ﻭ‬

‫ﺍﻓــﺰﻭﺩ ﮐــﻪ ﺍﮔــﺮ ﺍﲰﺎﻋﻴــﻞ ﺩﺍﺭﻭﻏــﻪ ﺁﻣــﺎﺩﮤ ﻓﺮﻣــﺎﻥﺑــﺮﯼ ﻧﻴــﺴﺖ ﺑﺎﻳــﺪ ﺧــﻮﺩ ﺭﺍ ﺑــﺮﺍﯼ ﺟﻨــﮓ‬

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‫‪۱۳۱‬‬ ‫ﺁﻣﺎﺩﻩ ﮐﻨـﺪ ﻭ ﺟﻨـﮓﮔـﺎﻩ )ﳏـﻞﹺ ﺟﻨـﮓ( ﻧﻴـﺰ ﺧـﻮﺩﺵ ﺗﻌﻴـﻴﻦ ﳕﺎﻳـﺪ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪﺍﻭ‬ ‫ﭘﺎﺳــﺦ ﻓﺮﺳــﺘﺎﺩ ﮐــﻪ ﭘــﺲ ﺍﺯ ﻧــﻮﺭﻭﺯ ﻗــﺼﺪ ﺯﻳــﺎﺭﺕ ﺁﺭﺍﻣﮕــﺎﻩ ﺍﻣــﺎﻡ ﺭﺿــﺎ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺑــﻪﻣــﺸﻬﺪ‬ ‫ﺧﻮﺍﻫﺪ ﺁﻣﺪ )ﻣﺸﻬﺪ ﺩﺭ ﺩﺭﻭﻥ ﻗﻠﻤﺮﻭ ﺷﻴﺒﮑﺨﺎﻥ ﺑـﻮﺩ(‪ .‬ﺑـﻪﻋﺒـﺎﺭﺕ ﺩﻳﮕـﺮ‪ ،‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﭘﺎﺳﺦ ﺩﺍﺩ ﮐﻪ ﺟﻨﮓﮔﺎﻩ‪ ‬ﻣﻦ ﻭ ﺗﻮ ﺩﺭ ﻣﺸﻬﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬

‫ﺷــﻴﺒﮑﺨﺎﻥ ﺧــﻮﺩ ﺭﺍ ﺑــﺮﺍﯼ ﻟﺸﮑﺮﮐــﺸﯽ ﺑــﻪﺩﺭﻭﻥ ﺍﻳــﺮﺍﻥ ﺁﻣــﺎﺩﻩ ﮐــﺮﺩ‪ ،‬ﻭ ﻳــﮏ ﻟــﺸﮑﺮ‬

‫ﭘﻴــﺸﺘﺎﺯ ﺭﺍ ﻧﻴــﺰ ﺑــﻪﺩﺭﻭﻥ ﺍﻳــﺮﺍﻥ ﻓﺮﺳــﺘﺎﺩ‪ ،‬ﻭ ﺍﻳــﻦ ﻟــﺸﮑﺮ ﺗــﺎ ﮐﺮﻣــﺎﻥ ﭘــﻴﺶﺭﻭﯼ ﮐــﺮﺩ‪ .‬ﻭﻟــﯽ‬

‫ﺩﺭﺳﺖ ﻫﻨﮕﺎﻣﯽ ﮐﻪ ﺍﻭ ﺑﺎ ﺳـﭙﺎﻩ ﮔﺮﺍﻧـﯽ ﺁﻣـﺎﺩﮤ ﺣﺮﮐـﺖ ﺑـﻮﺩ ﻗـﺎﺋﻢﺳـﻠﻄﺎﻥ ﭘﺎﺩﺷـﺎﻩ ﻣﻐـﻮﻝ‬

‫ﺩﺷﺖ ﻗﺒﭽﺎﻕ ﺑﻪﺧـﻮﺍﺭﺯﻡ ﻟـﺸﮑﺮ ﮐـﺸﻴﺪ‪ ،‬ﻭ ﺷـﻴﺒﮑﺨﺎﻥ ﳎﺒﻮﺭﺷـﺪ ﮐـﻪ ﺑـﻪﺩﻓـﻊ ﺍﻳـﻦ ﺧﻄـﺮ‬

‫ﺑﺸﺘﺎﺑﺪ‪ .‬ﻭﻗﺘﯽ ﺍﻭ ﺩﺭ ﺗﻼﺵ ﻋﻘﺐﺭﺍﻧـﺪﻥ ﻗـﺎﺋﻢﺳـﻠﻄﺎﻥ ﺍﺯ ﺧـﻮﺍﺭﺯﻡ ﺑـﻮﺩ‪ ،‬ﻗﺒﺎﻳـﻞ ﻫـﺰﺍﺭﻩ ﺩﺭ‬

‫ﺧﺮﺍﺳﺎﻥ ﻣﻴﺎﻧﻪ )ﻗﺒﺎﻳﻠﯽ ﮐـﻪ ﺍﺯ ﻧـﻮﻋﯽ ﺗـﺸﻴﻊ ﺍﲰـﺎﻋﻴﻠﯽﹺ ﺗﻌـﺪﻳﻞﺷـﺪﻩ ﭘﻴـﺮﻭﯼ ﻣـﯽﮐﺮﺩﻧـﺪ(‬

‫ﺳــﺮ ﺑــﻪ ﺷــﻮﺭﺵ ﺑﺮﺩﺍﺷــﺘﻨﺪ‪ ،‬ﻭ ﺷــﻴﺒﮑﺨﺎﻥ ﳎﺒــﻮﺭ ﺷــﺪ ﮐــﻪ ﲞــﺸﯽ ﺍﺯ ﻧﻴﺮﻭﻫــﺎﻳﺶ ﺭﺍ ﺑــﺮﺍﯼ‬

‫ﺳﺮﮐﻮﺏ ﻫﺰﺍﺭﻩﻫﺎ ﮔﺴﻴﻞ ﮐﻨﺪ‪ .‬ﺍﻭ ﺍﺯ ﻗﺎﺋﻢﺳﻠﻄﺎﻥ ﺷﮑﺴﺖ ﻳﺎﻓﺘﻪ ﺑـﻪ ﻣـﺮﻭ ﻋﻘـﺐ ﻧﺸـﺴﺖ ﻭ‬ ‫ﺧ ــﻮﺍﺭﺯﻡ ﺑ ــﻪﺩﺳ ــﺖ ﻣﻐ ــﻮﻻﻥ ﺍﻓﺘ ــﺎﺩ )ﺳ ــﺎﻝ ‪۸۸۹‬ﺥ(‪ .‬ﺩﺭ ﺟﻨ ــﮓ ﺑ ــﺎ ﻫ ــﺰﺍﺭﻩ ﻧﻴ ــﺰ ﺑ ــﻪﻋﻠ ــﺖ‬ ‫ﮐﻮﻫــﺴﺘﺎﻧﯽ ﺑــﻮﺩﻥ ﺳــﺮﺯﻣﻴﻦ ﻫــﺰﺍﺭﻩﻫــﺎ ﺍﻭ ﺗﻠﻔــﺎﺕ ﺳــﻨﮕﻴﻨﯽ ﺩﺍﺩ‪ .‬ﺍﻳــﻦ ﺷﮑــﺴﺘﻬﺎ ﺭﻭﺣﻴــﮥ‬

‫ﺳﺮﺑﺎﺯﺍﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﻫﻢ ﺷﮑﺴﺖ ﻭ ﺍﺯ ﺗﻮﺍﻧﺎﻳﯽﻫﺎﯼ ﻧﻈﺎﻣﻴﺶ ﮐﺎﺳﺖ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﮐــﻪ ﺍﺯ ﺷﮑــﺴﺘﻬﺎﯼ ﺷــﻴﺒﮑﺨﺎﻥ ﺍﻃــﻼﻉ ﻳﺎﻓﺘــﻪ ﺑــﻮﺩ‪ ،‬ﭘــﺲ ﺍﺯ ﻧــﻮﺭﻭﺯ ﺑــﺎ‬

‫ﲤ ــﺎﻣﯽ ﻗﺰﻟﺒﺎﺷ ــﺎﻧﺶ ﺑ ــﻪ ﻗ ــﺼﺪ ﻣ ــﺸﻬﺪ ﺑ ــﻪﺭﺍﻩ ﺍﻓﺘ ــﺎﺩ‪ .‬ﺍﻭ ﭘ ــﺲ ﺍﺯ ﻋﺒ ــﻮﺭ ﺍﺯ ﺭﯼ ﺷ ــﻬﺮﻫﺎﯼ‬

‫ﺩﺍﻣﻐﺎﻥ ﻭ ﺍﺳﺘﺮﺍﺑﺎﺩ ﺭﺍ ﺑﺮﺳ ﹺﺮ ﺭﺍﻫﺶ ﮔﺮﻓﺖ ﻭ ﺍﺯ ﺁﳒﺎ ﺭﺍﻫـﯽ ﻣـﺸﻬﺪ ﺷـﺪ‪ .‬ﻣـﺮﺩﻡ ﻣـﺸﻬﺪ ﺩﺭ‬

‫ﺁﻥﺯﻣﺎﻥ ﺳﻨﯽ ﺣﻨﻔﯽ ﺑﻮﺩﻧﺪ‪ .‬ﺍﺯ ﲣﺮﻳﺐ ﻭ ﮐﺸﺘﺎﺭ ﻭ ﲣﺮﻳـﺐ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﻣـﺸﻬﺪ ﺧـﱪﯼ‬ ‫ﻧﺪﺍﺩﻩﺍﻧﺪ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪﺳـﺮﺧﺲ ﺭﻓـﺖ ﻭ ﺍﺯ ﺁﳒـﺎ ﻳـﮏ ﻟـﺸﮑﺮ ﭘﻴـﺸﺘﺎﺯ ﺭﺍ ﺭﻭﺍﻧـﮥ ﻣـﺮﻭ‬

‫ﮐــﺮﺩ‪ ،‬ﻭ ﺧــﻮﺩ ﺑــﺎ ﺑﻘﻴــﮥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻪﺩﻧﺒﺎﻟــﺸﺎﻥ ﺭﻭﺍﻥ ﺷــﺪ‪ .‬ﺷــﻴﺒﮑﺨﺎﻥ ﮐــﻪ ﺗــﺎﺯﻩ ﺍﺯ ﺟﻨ ـﮓ‪‬‬

‫ﺷﮑﺴﺖﺁﻣﻴﺰ ﺑﺎ ﻫـﺰﺍﺭﻩﻫـﺎ ﺑـﻪﻣـﺮﻭ ﺑﺮﮔـﺸﺘﻪ ﺑـﻮﺩ ﺑـﺎ ﺳـﭙﺎﻩ ﺧـﺴﺘﻪ ﻭ ﺭﻭﺣﻴـﻪﺑﺎﺧﺘـﻪ ﺩﺭ ﺩﮊ ﻣـﺮﻭ‬ ‫ﻣﻮﺿﻊ ﮔﺮﻓﺖ‪ ،‬ﻭ ﻣﺄﻣﻮﺭﺍﻧﯽ ﺭﺍ ﺑـﻪ ﲰﺮﻗﻨـﺪ ﻭ ﲞـﺎﺭﺍ ﻓﺮﺳـﺘﺎﺩﻩ ﻧﻴﺮﻭﻫـﺎﯼ ﺁﻥ ﻧـﻮﺍﺣﯽ ﺭﺍ ﺑـﻪ‬

‫ﻣـ ـ ــﺪﺩ ﻓﺮﺍﺧﻮﺍﻧـ ـ ــﺪ‪ .‬ﺍﻭ ﺭﺍ ﻗﺰﻟﺒﺎﺷـ ـ ــﺎﻥ ﺩﺭ ﺩﮊ ﻣـ ـ ــﺮﻭ ﺩﺭ ﳏﺎﺻـ ـ ــﺮﻩ ﮔﺮﻓﺘﻨـ ـ ــﺪ‪ .‬ﺍﻭ ﳘـ ـ ــﻪﺭﻭﺯﻩ‬

‫ﺳﭙﺎﻫﻴﺎﻧﺶ ﺭﺍ ﺍﺯ ﺩﮊ ﺑﻴﺮﻭﻥ ﻣﯽﻓﺮﺳﺘﺎﺩ ﺗﺎ ﳏﺎﺻﺮﻩ ﺭﺍ ﺩﺭ ﻫﻢ ﺑـﺸﮑﻨﺪ‪ ،‬ﻭ ﻣـﺎﻧﻊ ﺍﺯﺁﻥ ﺷـﻮﺩ‬

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‫‪۱۳۲‬‬ ‫ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑـﺎ ﻧﺰﺩﻳـﮏ ﺷـﺪﻥ ﺑـﻪ ﺩﻳﻮﺍﺭﻫـﺎﯼ ﺩﮊ ﺩﺭﺻـﺪﺩ ﻓﺮﻭﺍﻓﮑﻨـﺪﻥ ﺩﻳﻮﺍﺭﻫـﺎ ﻭ ﺭﺧﻨـﻪ‬ ‫ﺑﻪﺩﺭﻭﻥ ﺩﮊ ﺑﺮﺁﻳﻨﺪ‪ .‬ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﭼﻮﻥ ﺩﻳﺪﻧﺪ ﮐﻪ ﺩﺳﺘﻴﺎﺑﯽ ﺑـﺮ ﺩﮊ ﺍﻣﮑـﺎﻥﭘـﺬﻳﺮ ﻧﻴـﺴﺖ‬ ‫ﺣﻴﻠــﻪﺋــﯽ ﺍﻧﺪﻳــﺸﻴﺪﻧﺪ ﺗــﺎ ﺷــﻴﺒﻴﮑﺨﺎﻥ ﺭﺍ ﺍﺯ ﺩﮊ ﺑــﻪﺯﻳــﺮ ﺑﮑــﺸﻨﺪ ﻭ ﻧــﱪﺩ ﺭﺍ ﺑــﻪﻓــﻀﺎﯼ ﺑ ــﺎﺯ‬

‫ﺑﮑــﺸﺎﻧﻨﺪ‪ .‬ﻃﺒــﻖ ﺍﻳــﻦ ﺣﻴﻠــﻪ‪ ،‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ ﺷــﻴﺒﮑﺨﺎﻥ ﻧﺎﻣــﻪ ﻧﻮﺷــﺘﻪ ﺑــﻪ ﺍﻭ ﭘﻴــﺸﻨﻬﺎﺩ‪‬‬

‫ﺁﺷــﺘﯽ ﺩﺍﺩ ﻭ ﻣﺘــﺬﮐﺮ ﺷــﺪ ﮐــﻪ ﭼــﻮﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﭘﻴــﺸﺎﻣﺪﻫﺎﺋﯽ ﺭﺥ ﺩﺍﺩﻩ ﺍﺳــﺖ ﺗــﺼﻤﻴﻢ‬

‫ﺩﺍﺭﺩ ﮐــﻪ ﺑــﻪ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺑﺮﮔــﺮﺩﺩ ﻭ ﺟﻨــﮓ ﺑــﺎ ﺍﻭ ﺭﺍ ﺑــﻪ ﻭﻗــﺖ ﺩﻳﮕــﺮﯼ ﻣﻮﮐــﻮﻝ ﮐﻨــﺪ‪ .‬ﺍﻭ‬ ‫ﺑﻪﺷﻴﺒﮑﺨﺎﻥ ﻧﻮﺷﺖ ﮐﻪ ﺗﻮ ﺧﻮﺩﺕ ﺍﺯ ﻣﺎ ﺧﻮﺍﺳﺘﻪ ﺑﻮﺩﯼ ﮐـﻪ ﺟﻨـﮓﮔـﺎﻩ ﺭﺍ ﺗﻌﻴـﻴﻦ ﮐﻨـﻴﻢ؛‬

‫ﻣﺎ ﺑﻪﺧﺮﺍﺳﺎﻥ ﺁﻣﺪﻳﻢ ﻭﻟـﯽ ﺗـﻮ ﻭﻋـﺪﻩ ﺭﺍ ﺯﻳـﺮ ﭘـﺎ ‪‬ـﺎﺩﯼ‪ .‬ﺍﮐﻨـﻮﻥ ﻣـﺸﮑﻼﺗﯽ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ‬ ‫ﺑــﺮﻭﺯ ﻳﺎﻓﺘــﻪ ﮐــﻪ ﻣــﺎ ﺭﺍ ﳎﺒــﻮﺭ ﺑــﻪﺑﺎﺯﮔــﺸﺖ ﺑــﻪﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﮐــﺮﺩﻩ ﺍﺳــﺖ؛ ﻟــﺬﺍ ﳏﺎﺻــﺮﻩ ﺭﺍ‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﺑﻪﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﯽﺭﻭﻳﻢ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﺪﻭﻥ ﺁﻧﮑــﻪ ﻣﻨﺘﻈــﺮ ﭘﺎﺳــﺦ ﺷــﻴﺒﮑﺨﺎﻥ ﺷــﻮﺩ ﻣــﺮﻭ ﺭﺍ ﻇــﺎﻫﺮ‪‬ﺍ ﺑﻘــﺼﺪ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺗﺮﮎ ﮐﺮﺩ‪ .‬ﺑﻨﺎ ﺑﺮ ﺣﻴﻠﻪﺋﯽ ﮐﻪ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺑﻮﺩﻧـﺪ‪ ،‬ﻳـﮏ ﺩﺳـﺘﮥ‬ ‫‪ ۳۰۰‬ﻣ ــﺮﺩﯼ ﺍﺯ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﻧﺰﺩﻳﮑ ــﯽ ﻣ ــﺮﻭ ﻣ ــﺴﺘﻘﺮ ﺷ ــﺪﻧﺪ ﻭ ﻓﺮﻣ ــﺎﻥ ﻳﺎﻓﺘﻨ ــﺪ ﮐ ــﻪ ﻫﺮﮔ ــﺎﻩ‬ ‫ﺷﻴﺒﮑﺨﺎﻥ ﺍﺯ ﺩﮊ ﺑﻴﺮﻭﻥ ﺷﻮﺩ ﻭ ﺩﺭﺻﺪﺩ ﲪﻠﻪ ﺑﻪﺁ‪‬ﺎ ﺑﺮﺁﻳﺪ ﺩﺭ ﺑﺮﺍﺑﺮﺵ ﭘـﺎ ﺑـﻪ ﮔﺮﻳـﺰ ‪‬ﻨـﺪ‬

‫ﺗــﺎ ﺷــﻴﺒﮑﺨﺎﻥ ﺗﻌﻘﻴــﺐ ﺷــﺎﻥﮐﻨــﺪ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ﻣــﺮﻭ ﺭﺍ ﺭﻫــﺎ ﮐــﺮﺩﻩ ﺩﻭﺭ‬

‫ﺷﺪﻧﺪ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﺭﻭﺳﺘﺎﺋﯽ ﺑﻪﻧﺎﻡ ﳏﻤﻮﺩﺁﺑﺎﺩ ﺍﺭﺩﻭ ﺯﺩﻧﺪ‪ .‬ﺑﻪ ﻗﺰﻟﺒﺎﺷﺎﻧﯽ ﮐـﻪ ﻗـﺮﺍﺭ ﺑـﻮﺩ ﺍﺯ‬ ‫ﺑﺮﺍﺑﺮ ﺷﻴﺒﮑﺨﺎﻥ ﺑﮕﺮﻳﺰﻧﺪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﳏﻤﻮﺩﺁﺑﺎﺩ ﺑﮕﺮﻳﺰﻧﺪ‪ .‬ﮔﻤﺎﻥ ﺑﺮ ﺁﻥ ﺑـﻮﺩ‬

‫ﮐﻪ ﺷﻴﺒﮑﺨﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﺗﻌﻘﻴﺐ ﮐﻨﺪ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﳏﻤﻮﺩﺁﺑﺎﺩ ﺑﻪ ﺩﺍﻡ ﺍﻓﺘﺪ‪.‬‬

‫ﻧﻘﺸﮥ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﮐﺎﺭﮔﺮ ﺍﻓﺘﺎﺩ‪ ،‬ﻭ ﺷﻴﺒﮑﺨﺎﻥ ﺑﺎ ﻳﻘﻴﻦ ﺑﻪﺁﻧﮑـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﺯ‬

‫ﺟﻨﮓ ﺑﺎ ﺍﻭ ﺗﺮﺳﻴﺪﻩ ﻭ ﻋﻘﺐ ﻧﺸـﺴﺘﻪ ﺍﺳـﺖ‪ ،‬ﺭﻭﺯ ﺑﻌـﺪ ﺍﺯ ﺣﺮﮐـﺖ ﺍﻭ ﺍﺯ ﻣـﺮﻭ ﺑﻴـﺮﻭﻥ ﺁﻣـﺪ ﻭ‬ ‫ﮔﺮﻭﻫﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺩﺭ ﻧﺰﺩﻳﮑﯽ ﻣﺮﻭ ﻳﺎﻓﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺗﺎ ﺍﻭ ﺭﺍ ﺩﻳﺪﻧﺪ ﭘﺎ ﺑﻪ ﻓﺮﺍﺭ ‪‬ﺎﺩﻧـﺪ‪.‬‬

‫ﺍﻭ ﺁ‪‬ﺎ ﺭﺍ ﺗﻌﻘﻴﺐ ﮐﺮﺩ‪ ،‬ﻭﻟﯽ ﺩﺭ ﳏﻤﻮﺩﺁﺑﺎﺩ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﻮﺍﺟﻪ‬ ‫ﺩﻳﺪ‪ .‬ﮔﺮﻭﻩ ﺍﻧﺪﮐﯽ ﺍﻣﺎ ﻭﺭﺯﻳﺪﻩ ﺑﺎ ﺍﻭ ﺑﻮﺩﻧـﺪ ﻭ ﺭﺍﻫـﯽ ﺟـﺰ ﺟﻨﮕﻴـﺪﻥ ﺑـﺮﺍﻳﺶ ﳕﺎﻧـﺪﻩ ﺑـﻮﺩ‪.‬‬

‫ﺍﻭ ﻭ ﻳﺎﺭﺍﻧﺶ ﺑﺎ ﺭﺷﺎﺩﺕ ﲤﺎﻡ‪ ‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﻣـﻮﺭﺩ ﲪﻠـﻪ ﻗـﺮﺍﺭ ﺩﺍﺩﻧـﺪ‪ ،‬ﻭ ﺩﺭ ﺩﻭﺭ ﺍﻭﻝ ﻧـﱪﺩ‬ ‫ﴰﺎﺭ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪ ﺧﺎﮎ ﻫﻼﮐﺖ ﺍﻓﮑﻨﺪﻧﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻋﺎﺩﺗﺶ ﺁﻥ ﺑـﻮﺩ ﮐـﻪ‬

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‫‪۱۳۳‬‬ ‫ﻭﻗﺘﯽ ﺟﻨـﮓ ﺁﻏـﺎﺯ ﻣـﯽﺷـﺪ ﺩﻭﺭ ﺍﺯ ﻣﻴـﺪﺍﻥ ﻧـﱪﺩ ﺑـﺎ ﺩﺳـﺘﻪﺋـﯽ ﺍﺯ ﻧـﺪﻳﻤﺎﻧﺶ ﺳـﺮﮔﺮﻡ ﺑـﺎﺯﯼ‬ ‫ﻣــﯽﺷــﺪ‪ .‬ﺍﻳﻨﺠــﺎ ﻧﻴــﺰ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ ﳘــﺎﻥ ﻋــﺎﺩﺕ ﺩﻭﺭﺗــﺮ ﺍﺯ ﻋﺮﺻــﮥ ﻧــﱪﺩ ﺳــﺮﮔﺮﻡﹺ‬ ‫ﺷﮑﺎﺭ ﺑﻠﺪﺭﭼﻴﻦ ﺑﻮﺩ‪ .‬ﭼـﻮﻥ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺁﺳـﺘﺎﻧﮥ ﺷﮑـﺴﺖ ﻗـﺮﺍﺭ ﮔﺮﻓﺘﻨـﺪ ﺳـﺮﺍﻥ ﻗﺰﻟﺒـﺎﺵ‬

‫ﺭﻓﺘﻪ ﺍﻭﺭﺍ ﺍﺯﻣﻴﺪﺍﻥ ﺑﺎﺯﯼ ﺑﻪﻣﻴﺪﺍﻥ ﻧﱪﺩ ﮐﺸﺎﻧﺪﻧﺪ ﺗﺎﺣﻀﻮﺭﺵ ﺑﻪﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺭﻭﺣﻴﻪﺑﺎﺧﺘﻪ‬ ‫ﻗﻮﺕ ﻗﻠﺐ ﺩﻫﺪ ﻭﺁ‪‬ﺎ ﺭﺍ ﻣﻄﻤﺌﻦ ﺳﺎﺯﺩ ﮐﻪ ﺑﻪ ﺍﻣﺪﺍﺩ ﺁﲰﺎﻧﯽ ﺑﻪ ﭘﻴﺮﻭﺯﯼ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ‪.‬‬

‫ﺩﺭ ﺩﻭﺭ ﺩﻭﻡ ﻧــﱪﺩ ﺩﺭ ﻧﻴــﺮﻭﯼ ﺷــﻴﺒﮑﺨﺎﻥ ﺷﮑــﺴﺖ ﺍﻓﺘــﺎﺩ‪ .‬ﺷــﻴﺒﮑﺨﺎﻥ ﭘــﺲ ﺍﺯ ﺩﺍﺩﻥ‬

‫ﭼﻨﺪﻳﻦ ﮐﺸﺘﻪ ﺑﺎ ‪ ۵۰۰‬ﺗﻦ ﻋﻘﺐ ﻧﺸـﺴﺘﻪ ﺑـﻪ ﺩﺭﻩﺋـﯽ ﺩﺭ ﮐﻮﻫـﺴﺘﺎﻥ ﭘﻨـﺎﻩ ﺑﺮﺩﻧـﺪ‪ .‬ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺩﺭ ﺍﻳــﻦ ﺗﻨﮕﻨــﺎ ﺑــﺮ ﺳــﺮ ﺷــﻴﺒﮑﺨﺎﻥ ﺭﻳﺨﺘﻨــﺪ‪ .‬ﺍﻣــﺎ ﺷــﻴﺒﮑﺨﺎﻥ ﺭﺍ ﺧــﻮﺩ‪ ‬ﻳــﺎﺭﺍﻧﺶ ﺩﺭ ﺍﻳﻨﺠــﺎ‬

‫ﮐــﺸﺘﻪ ﺑﻮﺩﻧــﺪ )ﻧﻮﺷــﺘﻪﺍﻧــﺪ ﮐــﻪ ﺩﺭ ﺁﻥ ﺗﻨﮕﻨــﺎ ﺯﻳـ ﹺﺮ ﺩﺳــﺖ ﻭ ﭘــﺎﯼ ﺍﺯﺑﮑــﺎﻥ ﺧﻔــﻪ ﺷــﺪﻩ ﺑــﻮﺩ(‪.‬‬

‫ﺑﻘﻴــﮥ ﺍﺯﺑﮑــﺎﻥ ﺑــﻪﺩﺳــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﺸﺘﻪ ﺷــﺪﻧﺪ‪ ،‬ﻭ ﺟــﺴﺪ ﺷــﻴﺒﮑﺨﺎﻥ ﺭﺍ ﻳﺎﻓﺘــﻪ ﺳــﺮﺵ ﺭﺍ‬ ‫ﺑﺮﻳﺪﻧــﺪ ﻭ ﺑــﺮﺍﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑﺮﺩﻧــﺪ‪ .‬ﺍﻭ ﻓﺮﻣــﻮﺩ ﺗــﺎ ﺑﺮﮔﺮﺩﻧــﺪ ﻭ ﺟــﺴﺪ ﺭﺍ ﻧﻴــﺰ ﺑــﺮﺍﻳﺶ‬

‫ﺑﻴﺎﻭﺭﻧﺪ‪ .‬ﭼﻮﻥ ﻻﺷﻪ ﺭﺍ ﺁﻭﺭﺩﻧﺪ ﺩﺳﺘﻬﺎﯼ ﺷﻴﺒﮑﺨﺎﻥ ﺭﺍ ﺍﺯ ﻻﺷﻪ ﺟﺪﺍ ﮐﺮﺩﻩ ﮐﻨﺎﺭﯼ ‪‬ـﺎﺩ‪،‬‬

‫ﻭ ﺷﮑﻤﺶ ﺭﺍ ﺑﺎ ﴰﺸﻴﺮﺵ ﺩﺭﻳﺪﻩ ﺍﻣﻌﺎ ﻭ ﺍﺣـﺸﺎﻳﺶ ﺭﺍ ﺑﻴـﺮﻭﻥ ﺁﻭﺭﺩ‪ ،‬ﺁﻧﮕـﺎﻩ ﺑـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬ ‫»ﺣﮑ ـﻢﹺ ﻭﻻﻳــﯽ« ﺩﺍﺩ ﺗــﺎ ﮔﻮﺷــﺖ ﻻﺷــﻪ ﺭﺍ ﺧــﺎﻡ ﺧــﺎﻡ ﺧﻮﺭﺩﻧــﺪ )ﺁﺫﺭﻣــﺎﻩ ‪۸۸۹‬ﺥ(‪ .‬ﻣﺆﻟﻔــﺎﻥ‬

‫ﺻﻔﻮﯼ ﺧﻮﺭﺩﻥ ﺍﻳﻦ ﻣﺮﺩﺍﺭ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺍﺯ ﺯﺑﺎﻥ ﺷﺎﻫﺪ ﻋﻴﻨﯽ ﭼﻨﻴﻦ ﺁﻭﺭﺩﻩﺍﻧﺪ‪:‬‬

‫ﭘﺎﺩﺷ ــﺎﻩ ﮐﻴﻨ ــﻪﺧ ــﻮﺍﻩ ﺳ ــﻪ ﺿ ــﺮﺑﺖ‪ ‬ﺍﺯ ﴰ ــﺸﻴﺮ ﺧ ــﻮﻥﺭﻳــ ﹺﺰ ﺫﻭﺍﻟﻔﻘﺎﺭﺁﺳ ــﺎ ﺑ ــﺮ ﺷ ــﮑﻤﺶ‬ ‫ﺯﺩﻧـﺪ‪ ،‬ﻭ ﺩﻭ ﺩﺳـﺖ‪ ‬ﺍﻭ ﺭﺍ ﻗﻄــﻊ ﳕﻮﺩﻧـﺪ‪ ،‬ﻭ ﺑــﻪ ﻟﻔــﻆ ﮔﻬﺮﺑـﺎﺭ ﺍﺩﺍ ﻓﺮﻣﻮﺩﻧــﺪ ﮐــﻪ ﻫﺮﮐــﻪ‬ ‫ﺳ ﹺﺮ ﻣﺮﺍ ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﺍﺯ ﮔﻮﺷﺖ ﺩﴰﻦ ﻣﻦ ﻃﻌﻤﻪ ﺳﺎﺯﺩ…‬ ‫ﻞ ﮔﻮﺷﺖ ﻣﻴﺘﮥ )ﺧـﻮﺭﺩﻥ‬ ‫ﺑﻪ ﳎﺮﺩ ﺍﺳﺘﻤﺎﻉﹺ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﮐﻮﺷﺶ ﻭ ﺍﺯﺩﺣﺎﻡ ﺟﻬﺖ ﺍﹶﮐ ﹺ‬ ‫ﮔﻮﺷــﺖ ﻣــﺮﺩﺍ ﹺﺭ( ﺷــﻴﺒﮑﺨﺎﻥ ﺑــﻪ ﻣﺮﺗﺒــﻪﺋــﯽ ﺭﺳــﻴﺪ ﮐــﻪ ﺻــﻮﻓﻴﺎﻥ ﺗﻴﻐﻬــﺎ ﮐــﺸﻴﺪﻩ ﻗــﺼﺪ‬ ‫ﻦ ﺑــﺎ ﺧــﺎﮎ ﻭ ﺧــﻮﻥ ﺁﻏــﺸﺘﻪ ﺭﺍ ﺑــﻪﳓــﻮﯼ ﺍﺯ‬ ‫ﻳﮑــﺪﻳﮕﺮ ﳕﻮﺩﻧــﺪ ﻭ ﺁﻥ ﮔﻮﺷ ـﺖ‪ ‬ﻣــﺘﻌﻔ ﹺ‬ ‫ﻝ ﮔﺮﺳـﻨﮕﯽ‪ ‬ﺁﻫـﻮ ﺭﺍ ﺑـﺪﺍﻥ ﺭﻏﺒـﺖ ﺍﺯ‬ ‫ﯼ ﺩﺭ ﺣـﺎ ﹺ‬ ‫ﻳﮑﺪﻳﮕﺮ ﺭﺑﻮﺩﻧـﺪ ﮐـﻪ ﭼﺮﻏـﺎﻥ‪ ‬ﺷـﮑﺎﺭ ‪‬‬ ‫‪١‬‬ ‫ﻳﮑﺪﻳﮕﺮ ﺑﺮﺑﺎﻳﻨﺪ‪.‬‬

‫‪ 1‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۳۸۱-۳۸۰ ،‬‬

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‫‪۱۳۴‬‬ ‫ﺛﻮﺍﺏ ﺍﺟﺮﺍﯼ »ﺣﮑﻢﹺ ﻭﻻﻳﯽﹺ ﻭﻟﯽﹺ ﺍﻣ ﹺﺮ ﻣﺴﻠﻤﻴﻦﹺ ﺟﻬـﺎﻥ« ﺩﺭ ﺧـﻮﺭﺩﻥ ﮔﻮﺷـﺖ ﻣـﺮﺩﺍﺭ‬ ‫ﺷــﻴﺒﮑﺨﺎﻥ ﻧــﺰﺩ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭼﻨــﺪﺍﻥ ﻋﻈــﻴﻢ ﭘﻨﺪﺍﺷــﺘﻪ ﻣــﯽﺷــﺪ ﮐــﻪ ﺍﻣﻴﺮﳏﻤــﻮﺩ ﺧﻮﺍﻧــﺪﻣﻴﺮ‬ ‫ﻧﻮﺷﺘﻪ ﮐﻪ ﺁ‪‬ﺎ ﺑﺮ ﺳـﺮ ﺩﺳـﺖﻳـﺎﺑﯽ ﺑـﻪﭘـﺎﺭﻩﺋـﯽ ﺍﺯ »ﮔﻮﺷـﺖ‪ ‬ﺧـﺎﻡ ﻭ ﺣـﺮﺍﻡﹺ ﺑـﺎ ﺧـﺎﮎ ﻭ ﺧـﻮﻥ‬

‫ﺁﻏــﺸﺘﻪ« ﺍﺯ ﺳــﺮ ﻭ ﮐــﻮﻝ ﻳﮑــﺪﻳﮕﺮ ﺑــﺎﻻ ﻣــﯽﺭﻓﺘﻨــﺪ‪ ،‬ﻭ ﭼﻨــﺪ ﺗــﻦ ﺍﺯ ﺁ‪‬ــﺎ ﺯﲬــﯽ ﺷــﺪﻧﺪ؛ ﻭ‬ ‫ﺑﺮﺧﯽ ﮐﻪ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺩﺳﺖ ﺑﻪﻻﺷـﻪ ﺑﺮﺳـﺎﻧﻨﺪ ﻭ ﮔﻮﺷـﺘﯽ ﺍﺯ ﺁﻥ ﺑﺒ‪‬ﺮﻧـﺪ ﭘـﺎﺭﻩ ﮔﻮﺷـﺘﯽ ﺭﺍ ﺍﺯ‬

‫ﺩﻳﮕﺮﺍﻧﯽ ﮐﻪ ﺗﻮﺍﻧﺴﺘﻪ ﺑﻮﺩﻧﺪ ﺑﻪﻻﺷﻪ ﺩﺳﺖ ﻳﺎﺑﻨﺪ ﺧﺮﻳﺪﻧﺪ ﻭ ﺧﻮﺭﺩﻧﺪ‪.‬‬

‫ﺑﻪﻧﻮﻋﯽ ﺍﺯﺩﺣﺎ ﹺﻡ ﻫﺠﻮﻡ ﺷﺪ ﮐﻪ ﭼﻨﺪ ﮐﺲ ﳎـﺮﻭﺡ ﻭ ﺯﲬـﯽ ﮔـﺸﺘﻨﺪ‪ ،‬ﻭ ﲨﻌـﯽ ﮐـﻪ‬ ‫ﺩﻭﺭﺗﺮ ﺑﻮﺩﻧﺪ ﻳﮏ ﻟﻘﻤﻪ ﮔﻮﺷﺖ‪ ‬ﺍﻭ ﺭﺍ ﺍﺯ ﲨﻌﯽ ﮐﻪ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻮﺩﻧـﺪ ﺑـﻪ ﻣﺒﻠـﻎ ﮐﻠـﯽ‬ ‫‪١‬‬ ‫ﻣﯽﺧﺮﻳﺪﻧﺪ ﻭ ﻣﯽﺧﻮﺭﺩﻧﺪ‪.‬‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭘــﺲ ﺍﺯ ﺍﻳــﻦ ﭘﻴــﺮﻭﺯﯼ ﺑــﻪ ﻣــﺮﻭ ﺭﻓﺘﻨــﺪ‪ .‬ﻣــﺮﻭ ﺑــﻪﺭﻭﺯﮔــﺎﺭ ﺍﻣــﻮﯼ ﭘﺎﻳﺘﺨــﺖ‬ ‫ﺷـﺮﻗﯽ ﺍﻳــﺮﺍﻥ‪ ،‬ﻭ ﺑــﻪﺭﻭﺯﮔـﺎﺭ ﺍﺑﻮﻣــﺴﻠﻢ ﺧﺮﺍﺳــﺎﻧﯽ ﭘﺎﻳﺘﺨــﺖ ﺍﺑﻮﻣـﺴﻠﻢ ﺑــﻮﺩ؛ ﺳـﭙﺲ ﭼﻨــﺪﯼ‬

‫ﭘﺎﻳﺘﺨﺖ ﺷﺮﻗﯽ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ ،‬ﺗﺎ ﺁﻧﮑﻪ ﻃﺎﻫﺮ ﺫﻭﺍﻟﻴﻤﻴﻨـﻴﻦ ﺁﻥﺭﺍ ﭘـﻴﺶ ﺍﺯ ﻧﻴـﺸﺎﺑﻮﺭ ﭘﺎﻳﺘﺨـﺖ‬

‫ﺧﻮﻳﺶ ﮐﺮﺩ‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻭﻏﻮﺯﻫﺎﯼ ﺳﻠﺠﻮﻗﯽ ﻣﺮﻭ ﻧﻴﻤﻪﻭﻳﺮﺍﻥ ﺷﺪ‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻐﻮﻝ ﻣﺮﻭ‬ ‫ﺑﻪﮐﻠﯽ ﻭﻳﺮﺍﻥ ﺷﺪ‪ ،‬ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﻧﺪﮎ ﺍﻧﺪﮎ ﺟﺎﻥ ﮔﺮﻓﺖ ﺗﺎ ﺍﮐﻨﻮﻥ ﮐـﻪ ﺩﻭﺑـﺎﺭﻩ ﭘﺎﻳﺘﺨـﺖ‪‬‬

‫ﺍﻳــﺮﺍﻥ‪ ‬ﺷــﺮﻗﯽ ﺷــﺪﻩ ﺑــﻮﺩ‪ .‬ﺩﺭ ﻣــﺮﻭ ﻫﻨــﻮﺯ ﲨﺎﻋــﺖ ﺑﺰﺭﮔــﯽ ﺍﺯ ﺑﻮﻣﻴــﺎﻥ‪ ‬ﺍﻳﺮﺍﻧــﯽﺗﺒــﺎﺭ ﻣﺎﻧــﺪﻩ‬

‫ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﲞﺸﯽ ﺍﺯ ﲨﻌﻴﺖ ﺭﺍ ﻫﻢ ﺭﺍ ﺗﺮﮐﺎﻥ‪ ‬ﺍﺯﺑﮏ ﺗـﺸﮑﻴﻞ ﻣـﯽﺩﺍﺩﻧـﺪ ﮐـﻪ ﳐﻠـﻮﻃﯽ ﺍﺯ‬ ‫ﺗﺮﮐﺎﻥ‪ ‬ﺍﻭﻏﻮﺯ ﻭ ﻣﻐﻮﻝ ﻭ ﺗﺎﺗﺎﺭ ﺑﻮﺩﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﺮﻭ ﺭﺍ ﮔﺮﻓﺘﻪ ﺳﻪ ﺭﻭﺯ ﺧﺎﻧـﻪﻫـﺎﯼ ﻣـﺮﺩﻡ ﻭ‬

‫ﺑﻨﺎﻫــﺎﯼ ﺗ ــﺎﺭﻳﺨﯽ ﺭﺍ ﺳ ــﻮﺯﺍﻧﺪﻧﺪ ﻭ ﺯﻧ ــﺎﻥ ﻭ ﻣ ــﺮﺩﺍﻥ ﺭﺍ ﮐ ــﺸﺘﺎﺭ ﮐﺮﺩﻧ ــﺪ ﻭ ﺟﻮﺍﻧ ــﺎﻥ ﺭﺍ ﻣ ــﻮﺭﺩ‬

‫ﲡـ ــﺎﻭﺯ ﺟﻨـ ــﺴﯽ ﻗـ ــﺮﺍﺭ ﺩﺍﺩﻧـ ــﺪ‪ .‬ﺍﺯ ﺁﳒـ ــﺎ ﮐـ ــﻪ ﲨﻌﻴـ ــﺖ ﭘﻴـ ــﺸﻪﻭﺭ ﻭ ﺍﻓﺰﺍﺭﻣﻨـ ــﺪ ﻭ ﺑـ ــﺎﺯﺍﺭﯼ ﻭ‬

‫ﻣﺪﺭﺳﺎﻥ ﻣﺪﺍﺭﺱ ﻭ ﺍﻣﺎﻣـﺎﻥ ﻣـﺴﺎﺟﺪ ﻭ ﻋﻠﻤـﺎ ﻭ ﻓﻘﻬـﺎﯼ ﻣـﺮﻭ ﻋﻤﻮ ‪‬ﻣـﺎ ﺍﺯ ﺑﻮﻣﻴـﺎﻥ ﺍﻳﺮﺍﻧـﯽﺗﺒـﺎﺭ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺗﺮﮐﺎﻥ ﻣﺮﻭ ﺯﻧﺪﮔﯽ ﺩﺭ ﭼﺎﺩﺭﻫﺎ ﺩﺭ ﻣﺮﻍﺯﺍﺭﻫﺎﯼ ﭘﻴﺮﺍﻣﻮﻥ ﺷﻬﺮ ﺭﺍ ﺑﺮ ﺯﻧﺪﮔﯽ ﺩﺭ‬

‫ﺷﻬﺮ ﺗﺮﺟﻴﺢ ﻣﯽﺩﺍﺩﻧﺪ‪ ،‬ﻣﯽﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﮐﻪ ﻋﻤﺪﮤ ﮐﺸﺘﮕﺎﻥ‪ ‬ﻣـﺮﻭ ﺍﺯ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺑﻮﺩﻧـﺪ‪.‬‬

‫ﺍﺯ ﺳﺮﻫﺎﯼ ﮐﺸﺘﮕﺎﻥ ﻣﺮﻭ ﭼﻨﺪﻳﻦ ﮐﻠﻪ ﻣﻨﺎﺭﻩ ﺑﺮﭘﺎ ﮔﺮﺩﻳﺪ ﺗﺎ ﻳﺎﺩﮔـﺎﺭ ﺍﻳـﻦ ﻓـﺘﺢ ﻋﻈـﻴﻢ ﺑﺎﺷـﺪ‬ ‫‪ 1‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۷۱ ،‬‬

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‫‪۱۳۵‬‬ ‫ﮐﻪ ﻧﺼﻴﺐ »ﺷﺎﻩ ﺩﻳﻦﭘﻨﺎﻩ« ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﳘﭽﻨـﻴﻦ ﻓﺮﻣـﻮﺩ ﺗـﺎ ﮐﺎﺳـﮥ ﲨﺠﻤـﮥ‬ ‫ﺷــﻴﺒﮑﺨﺎﻥ ﺭﺍ ﭘﻮﺳــﺖ ﺑﺮﮐﻨــﺪﻩ ﭘــﺎﮎ ﮐﺮﺩﻧــﺪ ﻭ ﺩﺭ ﻇﺮﻓــﯽ ﻧﮕــﺎﻩ ﺩﺍﺷــﺘﻨﺪ ﺗــﺎ ﺍﺯ ﺁﻥ ﺟــﺎﻣﯽ‬ ‫ﺑـ ــﺴﺎﺯﻧﺪ ﻭ ﺍﻭ ﺑـ ــﺎﺩﻩ ﺩﺭ ﺁﻥ ﺑﻨﻮﺷـ ــﺪ‪ .‬ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﻳـ ــﮏ ﺩﺳـ ــﺖ ﺷـ ــﻴﺒﮑﺨﺎﻥ ﺭﺍ ﺑـ ــﺮﺍﯼ‬ ‫»ﻧﺼﻴﺮﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﺎﺑﺮ« ﮐﻪ ﺍﺧﻴﺮﺍ ﮐﺎﺑﻞ ﺭﺍ ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻓﺮﺳﺘﺎﺩ‪ ،‬ﻭ ﺑﻪ‬

‫ﺍﻭ ﻧﻮﺷﺖ ﮐﻪ ﺷﻴﺒﮑﺨﺎﻥ ﺩﺳﺖ ﺗﻮ ﺭﺍ ﺍﺯ ﲰﺮﻗﻨﺪ ﮐﻮﺗﺎﻩ ﮐﺮﺩ؛ ﺍﻳﻨﮏ ﻣﺎ ﺩﺳﺖ ﺍﻭ ﺭﺍ ﺑﺮﺍﯼ‬

‫ﺗﻮ ﻓﺮﺳﺘﺎﺩﻳﻢ‪ .‬ﻭ ﺩﺳﺖ ﺩﻳﮕﺮﺵ ﺭﺍ ﺑﺮﺍﯼ ﺍﺭﻋﺎﺏﹺ »ﺍﻣﻴﺮ ﺭﺳـﺘﻢ ﺭﻭﺯﺍﻓـﺰﻭﻥ« ﻓﺮﻣـﺎﻧﺮﻭﺍﯼ‬

‫ﺷﻴﻌﮥ ﺯﻳﺪﯼﻣﺬﻫﺐﹺ ﻣﺎﺯﻧﺪﺭﺍﻥ ﺑﻪﺩﺳﺖ ﻳﮑﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﹶﻟﻨـﺪ‪‬ﻫﻮﺭ ﺑـﻪ ﺳـﺎﺭﯼ ﻓﺮﺳـﺘﺎﺩ‪،‬‬

‫ﻭ ﺑﻪ ﺍﻭ ﻧﻮﺷﺖ ﮐﻪ ﺗـﻮ ﳔﻮﺍﺳـﺘﯽ ﮐـﻪ ﺑـﻪ ﺍﻃﺎﻋـﺖ ﻣـﺎ ﺩﺭﺁﺋـﯽ ﻭ ﺩﺳـﺖ ﺑـﻪ ﺩﺍﻣـﻦ ﺷـﻴﺒﮑﺨﺎﻥ‬ ‫ﺷ ــﺪﯼ؛ »ﺩﺳـ ــﺖ ﺗـ ــﻮ ﺑـ ــﻪ ﺩﺍﻣـ ــﻦ ﺷـ ــﻴﺒﮑﺨﺎﻥ ﻧﺮﺳ ــﻴﺪ؛ ﺍﻳﻨـ ــﮏ ﻣـ ــﺎ ﺩﺳـ ــﺖ ﺍﻭ ﺭﺍ ﺑـ ــﺮﺍﯼ ﺗـ ــﻮ‬

‫ﻣﯽﻓﺮﺳﺘﻴﻢ«‪ .‬ﭘﻮﺳﺖ ﺳﺮ ﺷﻴﺒﮑﺨﺎﻥ ﺭﺍ ﻧﻴﺰ ﺑﺎ ﮐﺎﻩ ﺍﻧﺒﺎﺷﺘﻨﺪ ﻭ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺁﻥﺭﺍ ﺿـﻤﻦ‬

‫ﻧﺎﻣــﮥ ﺷــﺎﻣﻞ ﺷــﺮﺡ ﭘﻴﺮﻭﺯﻳﻬــﺎﻳﺶ ﺩﺭ ﺧﺮﺍﺳــﺎﻥ ﺑــﻪ ﳘــﺮﺍﻩ ﻳــﮏ ﻫﻴــﺄﺕ ﺩﻭ ﻧﻔــﺮﻩ ﺍﺯ ﺳــﺮﺍﻥ‬

‫ﻗﺰﻟﺒﺎﺵ ﺑﺮﺍﯼ »ﺑﺎﻳﺰﻳﺪ ﺩﻭﻡ ﻋﺜﻤﺎﻧﯽ« ﻓﺮﺳﺘﺎﺩ‪ ١.‬ﺑﻘﺎﻳـﺎﯼ ﺍﺳـﺘﺨﻮﺍ‪‬ﺎﯼ ﺷـﻴﺒﮑﺨﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ﺁﺗﺶ ﺳﻮﺯﺍﻧﺪﻩ ﺧﺎﮐﺴﺘﺮﺵ ﺭﺍ ﺯﻳﺮ ﺳﻢ ﺍﺳﭙﺎﻥ ﭘﺮﺍﮐﻨﺪﻧﺪ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﻣﺮﻭ ﻧﻮﺑﺖ ﻫﺮﺍﺕ ﺭﺳﻴﺪ‪ .‬ﻫﺮﺍﺕ ﭘﺲ ﺍﺯ ﻭﻳﺮﺍﻧﯽ ﺯﻣﺎﻥ ﭼﻨﮕﻴﺰﺧﺎﻥ ﺩﻭﺑـﺎﺭﻩ‬

‫ﺟﺎﻥ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺩﻭﺭﺍﻥ ﺗﻴﻤﻮﺭﯼ ﺣﺎﮐﻢﻧﺸﻴﻦ ﺧﺮﺍﺳﺎﻥ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺳﻠﻄﺎﻥ ﺍﺑﻮﺳﻌﻴﺪ‬

‫ﺗﻴﻤــﻮﺭﯼ ﻭ ﭘــﺲ ﺍﺯ ﺍﻭ ﺳــﻠﻄﺎﻥ ﺣــﺴﻴﻦ ﺑــﺎﯼﻗــﺮﺍ ﺁﻥ ﺷــﻬﺮ ﺭﺍ ﭘﺎﻳﺘﺨــﺖ ﻗــﺮﺍﺭ ﺩﺍﺩﻩ ﺷــﮑﻮﻩ ﻭ‬

‫ﺟﻼﻟﯽ ﺑﻪ ﺁﻥ ﲞﺸﻴﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻫﺮﺍﺕ ﺩﺭ ﺁﻥﺯﻣﺎﻥ ﻳﮑﯽ ﺍﺯ ﻣﺮﺍﮐﺰ ﻣﻬـﻢ ﻓﺮﻫﻨﮕـﯽ ﺍﻳـﺮﺍﻥ ﻭ‬ ‫ﭘﺮﲨﻌﻴﺖﺗﺮﻳﻦ ﺷﻬﺮ ﺧﺮﺍﺳﺎﻥ ﺑﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﻣﺪﺍﺭﺱ ﭘﺮﺭﻭﻧﻘﯽ ﺩﺍﺋﺮ ﺑﻮﺩ ﮐﻪ ﻋﻠﻤﺎﯼ‬

‫ﻼﻣــﻪ ﺗﻔﺘــﺎﺯﺍﻧﯽ ﺩﺭ ﺁ‪‬ــﺎ ﺗــﺪﺭﻳﺲ ﻣــﯽﮐﺮﺩﻧــﺪ‪ ،‬ﻭ ﺩﺍﻧــﺸﺠﻮﻳﺎﻥ ﺑــﺴﻴﺎﺭﯼ‬ ‫ﻧﺎﻣــﺪﺍﺭﯼ ﭼــﻮﻥ ﻋ ﹼ‬ ‫ﺣﺘــﯽ ﺍﺯ ﻣــﺎﻭﺭﺍﺀ ﺍﻟﻨــﻬﺮ ﻭ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﻭ ﻋﺜﻤــﺎﻧﯽ ﺩﺭ ﺁ‪‬ــﺎ ﺑــﻪ ﲢــﺼﻴﻞ ﺍﺷــﺘﻐﺎﻝ ﺩﺍﺷــﺘﻨﺪ‪.‬‬

‫ﺍﳘﻴﺖ ﻓﺮﻫﻨﮕﯽ ﻫﺮﺍﺕ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺍﺯ ﺍﻳﻨﺠﺎ ﻣﻌﻠﻮﻡ ﻣﯽﺷﻮﺩ ﮐﻪ ﺑﺪﺍﻧﻴﻢ ﺑﺰﺭﮔـﺎﻧﯽ ﭼـﻮﻥ‬

‫‪ 1‬ﺟﻬﺎﻧﮕﺸﺎﻥ ﺧﺎﻗﺎﻥ‪ .۳۸۳ ۳۷۹ ،‬ﻋﺎﱂﺁﺭﺍﯼ ﻋﺒﺎﺳﯽ‪ .۳۸ ،‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۷۲ ،‬‬ ‫ﺿﺔﹸ ﺍﻟﺼﻔﺎ‪ .۲۸ ،‬ﻟﹸﺐ‪ ‬ﺍﻟﺘﻮﺍﺭﻳﺦ‪ .۲۵۲ ،‬ﻋﺎﱂﺁﺭﺍﯼ ﺻﻔﻮﯼ‪،‬‬ ‫ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ‪ .۵۱۳ /۳ ،‬ﺭﻭ ‪‬‬ ‫‪.۳۳۳ ۳۳۲‬‬

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‫‪۱۳۶‬‬ ‫ﺍﺳﺘﺎﺩ ‪‬ﺰﺍﺩ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﲢﺼﻴﻞ ﮐﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﻭ ﻫـﻢ ﺩﺭ ﺁﻥ ﺷـﻬﺮ ﺑـﻪ ﺗﺮﺑﻴـﺖ ﻫﻨﺮﻣﻨـﺪﺍﻥ ﻭ‬ ‫ﺁﻓﺮﻳﻨﺶ ﻫﻨﺮﯼ ﺍﺷـﺘﻐﺎﻝ ﺩﺍﺷـﺘﻨﺪ‪ .‬ﺟـﺎﻣﯽ ﻋـﺎﺭﻑ‪ ‬ﻧﺎﻣـﺪﺍﺭ ﺍﻳـﺮﺍﻥ ﺍﺯ ﳘـﻴﻦ ﺷـﻬﺮ ﺑـﻮﺩ ﻭ‬ ‫ﺩﺭ ﳘــﻴﻦ ﺷــﻬﺮ ﲢــﺼﻴﻞ ﮐــﺮﺩﻩ ﺑــﻮﺩ‪ ،‬ﻭ ﭼﻨﺪﺳــﺎﻟﯽ ﭘــﻴﺶ ﺍﺯ ﺍﻳــﻦ ﺭﺧــﺪﺍﺩﻫﺎ ﺩﺭ ﺍﻳــﻦ ﺷــﻬﺮ‬

‫ﺩﺭﮔﺬﺷﺘﻪ ﺑﻮﺩ‪ .‬ﺑﻪﻋﻼﻭﻩ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﮐﺘﺎﲞﺎﻧﻪﻫﺎﯼ ﺍﻳﺮﺍﻥ ﺩﺭ ﻫﺮﺍﺕ ﺩﺍﺋﺮ ﺑﻮﺩ ﮐﻪ‬

‫ﺑﻪ ﳘﺖ ﺍﻣﻴﺮ ﻋﻠﯽﺷﻴﺮ ﻧﻮﺍﺋﯽ ﻭﺯﻳ ﹺﺮ ﺯﻳـﺪﯼﻣـﺬﻫﺐﹺ ﺑـﺎﯼﻗـﺮﺍ ﺑـﻪ ﺷـﮑﻮﻩ ﺭﺳـﻴﺪﻩ ﺑـﻮﺩ‪ ،‬ﻭ‬

‫ﺩﻫﻬﺎﻫﺰﺍﺭ ﺟﻠﺪ ﮐﺘﺎﺏ ﺩﺭ ﺁﻥ ﻧﮕﻬﺪﺍﺭﯼ ﻣـﯽﺷـﺪ‪ .‬ﮔﺮﭼـﻪ ﺣﺎﮐﻤﻴـﺖ ﻫـﺮﺍﺕ ﺩﺭ ﺁﻥ ﺍﻭﺍﺧـﺮ‬

‫ﺑﻪﺩﺳﺖ ﺗﺮﮐﺎﻥ‪ ‬ﺯﻳﺪﯼﻣﺬﻫﺐ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ‪ ،‬ﻭﻟـﯽ ﻋﻤـﻮﻡ ﻣـﺮﺩﻡ ﻫـﺮﺍﺕ ﺩﺭ ﺁﻥ ﺯﻣـﺎﻥ ﺳـﻨﯽ ﻭ‬

‫ﺣﻨﻔﯽﻣﺬﻫﺐ ﺑﻮﺩﻧﺪ؛ ﻭ ﭼﻨﺎﻧﮑـﻪ ﻣـﯽﺩﺍﻧـﻴﻢ‪ ،‬ﻣـﺬﻫﺐ ﺣﻨﻔـﯽ ﺑـﺎ ﻣـﺬﻫﺐ ﺯﻳـﺪﯼ ﻧﺰﺩﻳﮑـﯽ‬ ‫ﺑﺴﻴﺎﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻨﮑﻪ ﮐﺴﯽ ﺍﺯ ﺍﻫـﺎﻟﯽ ﻫـﺮﺍﺕ ﺷـﻴﻌﻪ ﺑﺎﺷـﺪ ﺧـﱪﯼ ﺑـﻪﺩﺳـﺖ ﺩﺍﺩﻩ‬

‫ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﺧﻮﺍﻧﻨﺪﮤ ﺍﻳﻦ ﮐﺘﺎﺏ ﺗﻌﺠﺐ ﮐﻨﺪ ﮐـﻪ ﺍﻭﻟـﻴﻦ ﻭ ﺁﺧـﺮﻳﻦ ﺍﻳﺮﺍﻧـﯽﺋـﯽ ﮐـﻪ‬

‫ﭘــﻴﺶ ﺍﺯ ﺻــﻔﻮﻳﻪ ﺩﺭ ﻣﺮﺛﻴــﮥ ﺍﻣــﺎﻡ ﺣــﺴﻴﻦ ﻭ ﺷــﻬﻴﺪﺍﻥ ﮐــﺮﺑﻼ ﺷــﻌﺮ ﺳــﺮﻭﺩ ﻳــﮏ ﻣــﻼﯼ ﺷــﺎﻋ ﹺﺮ‬

‫ﺿـﺔﹸ‬ ‫ﺳﻨﯽ ﺣﻨﻔﯽﻣﺬﻫﺐ ﺍﺯ ﻣﺮﺩﻡ ﳘﻴﻦ ﺷﻬﺮ ﺑﻪﻧﺎﻡ ﻣﻼﺣﺴﻴﻦ ﺑﻮﺩ ﮐﻪ ﻣﺮﺛﻴﻪﻫﺎﻳﺶ ﺭﺍ »ﺭﻭ ‪‬‬ ‫ﺍﻟــﺸﻬﺪﺍﺀ« )ﻳﻌﻨ ــﯽ ‪ ‬ــﺸﺖ ﺷــﻬﻴﺪﺍﻥ( ﻧﺎﻣﻴ ــﺪ‪» .‬ﺭﻭﺿ ــﻪ ﺧ ــﻮﺍﻧﯽ« ﮐــﻪ ﺑ ــﺎ ﺭﻭﯼ ﮐ ــﺎﺭ ﺁﻣ ــﺪﻥ‬ ‫ﺻــﻔﻮﻳﻪ ﺑــﺮﺍﯼ ﳔــﺴﺘﻴﻦ ﺑــﺎﺭ ﺗﻮﺳــﻂ ﺗﱪﺍﺋﻴــﺎﻥ ﻭ ﺑــﻪ ﺗﻘﻠﻴــﺪ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻣﺮﺳــﻮﻡ‬ ‫ﺷــﺪ‪ ،‬ﺩﺭ ﺁﻏــﺎﺯﺵ ﺧﻮﺍﻧــﺪﻥ‪ ‬ﻣﺮﺛﻴــﻪﻫــﺎﯼ ﳘــﻴﻦ ﮐﺘــﺎﺏﹺ »ﺭﻭﺿــﻪ« ﺑــﻮﺩ‪ .‬ﻋﻘﻴــﺪﮤ ﳘــﮥ ﺳــﻨﻴﺎﻥ‬

‫ﺍﻳ ــﺮﺍﻥ ﺩﺭﺑ ــﺎﺭﮤ ﺍﻭﻻﺩ ﭘﻴ ــﺎﻣﱪ ﻣﺜ ــﻞ ﻣﻼﺣ ــﺴﻴﻦ ﺑ ــﻮﺩ؛ ﻭﻟ ــﯽ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻭ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺑ ــﺎ‬

‫ﺍﻓــﺴﺎﻧﻪﻫــﺎﺋﯽ ﮐــﻪ ﺷــﻨﻴﺪﻩ ﺑﻮﺩﻧــﺪ ﻣــﯽﭘﻨﺪﺍﺷــﺘﻨﺪ ﮐــﻪ ﺳــﻨﻴﺎﻥ ﺩﴰﻨــﺎﻥ ﭘﻴــﺎﻣﱪ ﻭ ﺍﻫــﻞﺑﻴــﺖ‬ ‫ﭘﻴﺎﻣﱪ ﻭ ﭘﻴﺮﻭﺍﻥ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻳﺰﻳﺪﻧﺪ ﮐﻪ ﺩﴰﻨﺎﻥ ﭘﻴﺎﻣﱪ ﻭ ﺍﺳﻼﻡ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬

‫ﻳﮏ ﮔﺮﻭﻩ ﻗﺰﻟﺒﺎﺵ ﺯﻳﺮ ﻓﺮﻣﺎﻥ ﻣﺮﺩﯼ ﺑﻪﻧﺎﻡ ﻗﻠﯽﺟـﺎﻥ ﺍﺯ ﻧـﻮﮐﺮﺍﻥ‪ ‬ﳒـﻢﹺ ﺯﺭﮔـﺮ )ﺍﻣﻴـﺮ‬

‫ﳒﻢ( ﺑﻪ ﻫﺮﺍﺕ ﮔـﺴﻴﻞ ﺷـﺪﻧﺪ‪ .‬ﻣـﺮﺩﻡ ﻫـﺮﺍﺕ ﮐـﻪ ﺟﻨﺎﻳﺘـﻬﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﻣـﺮﻭ ﺭﺍ ﺷـﻨﻴﺪﻩ‬ ‫ﺑﻮﺩﻧــﺪ ﺭﺍﻩ ﭼــﺎﺭﻩ ﺩﺭ ﺁﻥ ﺩﻳﺪﻧــﺪ ﮐــﻪ ﺩﺍﻭﻃﻠﺒﺎﻧــﻪ ﺗــﺴﻠﻴﻢ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺷــﻮﻧﺪ ﺷــﺎﻳﺪ ﺍﺯ ﲡــﺎﻭﺯ ﻭ‬

‫ﮐﺸﺘﺎﺭ ﺑﺮﻫﻨﺪ‪ .‬ﻗﻠﯽﺟﺎﻥ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﺷﻬﺮ ﺭﺍ ﲢﻮﻳﻞ ﮔﺮﻓﺖ ﺑﺮ ﺁﻥ ﺷﺪ ﮐﻪ ﮐﺎﺭﻫـﺎﯼ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴ ــﻞ ﺩﺭ ﻫﻨﮕ ــﺎﻡ ﺗ ــﺼﺮﻑ ﺗﱪﻳ ــﺰ ﺭﺍ ﺗﮑ ــﺮﺍﺭ ﮐﻨ ــﺪ‪ .‬ﻣ ــﺎﻩ ﺭﻣ ــﻀﺎﻥ ﺑ ــﻮﺩ ﻭ ﻣ ــﺮﺩﻡﹺ ﺷ ــﻬﺮ‬

‫ﺭﻭﺯﻩﺩﺍﺭ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﻭ ﻓﻘﻬــﺎ ﻭ ﻋﻠﻤــﺎ ﻭ ﮐﻼﻧﺘــﺮﺍﻥ ﺭﺍ ﺑــﻪ ﻣــﺴﺠﺪ ﺟــﺎﻣﻊ ﻓﺮﺍﺧﻮﺍﻧــﺪ‪ ،‬ﺳــﭙﺲ ﺩﺭ‬ ‫ﻣﺴﺠﺪ ﺑﻪ ﻗﺎﺿﯽ ﺍﻟﻘﻀﺎﺕ ﻫﺮﺍﺕ ﻓﺮﻣﻮﺩ ﮐﻪ ﺷﻴﻌﻪ ﺷﻮﺩ ﻭ ﺑﺮﻓﺮﺍﺯ ﻣﻨﱪ ﺭﻓﺘﻪ ﺗﱪﺍ ﮐﻨﺪ ﻭ ﺑﻪ‬

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‫‪۱۳۷‬‬ ‫ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﻟﻌﻨﺖ ﻓﺮﺳﺘﺪ ﻭ ﻓﺘﻮﺍ ﺑﺪﻫﺪ ﮐﻪ ﺳﻨﯽﻫﺎ ﮐﺎﻓﺮﻧﺪ‪ .‬ﻓﻘﻴﻪ ﺑﻴﭽـﺎﺭﻩ ﮐـﻪ‬ ‫ﳕﯽﺗﻮﺍﻧﺴﺖ ﭼﻨﻴﻦ ﻓﺮﻣﺎﻧﯽ ﺭﺍ ﺍﺟﺎﺑﺖ ﮐﻨﺪ ﺩﺭ ﳘﺎﳒﺎ ﺩﺭ ﮐﻨﺎﺭ ﻣﻨﱪ ﺑﻪﺩﺳـﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬ ‫ﺑﻪ ﻗﺘﻞ ﺭﺳﻴﺪ )ﺷﮑﻤﺶ ﺭﺍ ﺩﺭﻳﺪﻧﺪ ﻭ ﺍﻣﻌﺎ ﻭ ﺍﺣﺸﺎﻳﺶ ﺭﺍ ﺑﻪ ﭘﺎﯼ ﻣﻨﱪ ﺭﻳﺨﺘﻨـﺪ(‪ .‬ﺩﻭﻣـﻴﻦ‬

‫ﻓﻘﻴﻬﯽ ﮐﻪ ﻓﺮﻣﺎﻥ ﻳﺎﻓـﺖ ﺑـﻪ ﻓـﺮﺍﺯ ﻣﻨـﱪ ﺭﻓﺘـﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﺭﺍ ﺩﺷـﻨﺎﻡ ﺩﻫـﺪ ﻭ ﻓﺘـﻮﺍﯼ ﮐﻔـﺮ‬ ‫ﺳﻨﻴﺎﻥ ﺑﺪﻫﺪ ﺣﺎﻓﻆ ﺯﻳﻦﺍﻟﺪﻳﻦ ﻋﻠﯽ ﻣﻔﺘﯽ ﺍﻋﻈﻢﹺ ﻫﺮﺍﺕ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻓﻘﻴﻪ‪ ‬ﭘﻴﺮﺳـﺎﻝ ﻧﻴـﺰ‬ ‫ﺍﺯ ﺍﺟﺮﺍﯼ ﻓﺮﻣﺎﻥ ﻗﻠﯽﺟـﺎﻥ ﺳـﺮ ﺑـﺎﺯ ﺯﺩ‪ .‬ﻗﻠـﯽﺟـﺎﻥ ﺑـﻪﺩﺳـﺖ ﺧـﻮﺩﺵ ﺷـﮑﻢ ﻭﯼﺭﺍ ﺩﺭﻳـﺪ ﻭ‬

‫ﺍﻣﻌﺎ ﻭ ﺍﺣﺸﺎﻳﺶ ﺭﺍ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﺑﻪ ﻣﻴﺎﻥ ﻣﺮﺩﻡﹺ ﺣﺎﺿﺮ ﺩﺭ ﻣﺴﺠﺪ ﺍﻓﮑﻨﺪ‪ ،‬ﺳﭙﺲ ﺳـﺮﺵ‬

‫ﺭﺍ ﺍﺯ ﺗــﻦ ﺟــﺪﺍ ﮐــﺮﺩ‪ .‬ﺳــﻮﻣﻴﻦ ﮐــﺴﯽ ﮐــﻪ ﺑــﻪﺍﻳــﻦﺳــﺎﻥ ﮐــﺸﺘﻪ ﮔﺮﺩﻳــﺪ ﮐﻼﻧﺘـ ﹺﺮ ﺑــﺰﺭﮒ‪ ‬ﻫــﺮﺍﺕ‬

‫ﺑﻮﺩ‪ .‬ﭘـﺲ ﺍﺯ ﺁﻥ ﻗﻠـﯽﺟـﺎﻥ ﺑـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻓﺮﻣـﻮﺩ ﺗـﺎ ﳘـﮥ ﺣﺎﺿـﺮﺍﻥ ﺩﺭ ﻣـﺴﺠﺪ ﺭﺍ ﺍﺯ ﺧ‪‬ـﺮﺩ ﻭ‬ ‫ﺩﺭﺷ ـﺖ‪ ‬ﮐ ــﺸﺘﺎﺭ ﮐﻨﻨ ــﺪ‪ .‬ﺟ ــﺴﺪﻫﺎﯼ ﻗﺎﺿ ــﯽﺍﻟﻘ ــﻀﺎﺕ ﻭ ﺣ ــﺎﻓﻆ ﺯﻳ ــﻦﺍﻟ ــﺪﻳﻦ ﺭﺍ ﺑ ــﺎ ﺍﺟ ــﺴﺎﺩ‬

‫ﭼﻨﺪﻳﻦ ﺗﻦ ﺩﻳﮕﺮ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ ﺍﻋﻴﺎﻥ ﻫﺮﺍﺕ ﺩﺭ ﻣﻴﺪﺍﻥ ﺷﻬﺮ ﺑﻪﺁﺗﺶ ﮐـﺸﻴﺪﻧﺪ‪ .‬ﺭﻭﺯﻫـﺎﯼ‬

‫ﺁﻳﻨــﺪﻩ ﺑﻘﺎﻳــﺎﯼ ﺑﺰﺭﮔــﺎﻥ ﺑﺎﺯﺩﺍﺷــﺖ ﻭ ﺩﺭﺑﻨــﺪ ﮐــﺮﺩﻩ ﺷــﺪﻧﺪ ﺗــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭﺑــﺎﺭﮤ ﺁ‪‬ــﺎ‬ ‫ﺗﺼﻤﻴﻢ ﺑﮕﻴﺮﺩ‪.‬‬

‫‪١‬‬

‫ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﺩﺭ ﺁﺫﺭﻣـ ــﺎﻩ ‪۸۸۹‬ﺥ )ﺭﻣـ ــﻀﺎﻥ ‪۹۱۶‬ھ( ﻭﺍﺭﺩ ﻫـ ــﺮﺍﺕ ﺷـ ــﺪ ﻭ »ﺣﮑـ ــﻢ‬

‫ﻭ‪‬ﻻﻳﯽ« ﺑﺮﺍﯼ ﮐﺸﺘﺎﺭ ﻭ ﺍ‪‬ﺪﺍﻡ ﻭ ﺗﺎﺭﺍﺝ ﺻﺎﺩﺭ ﮐﺮﺩ‪ .‬ﻋﻼﹼﻣﻪ ﺗﻔﺘﺎﺯﺍﻧﯽ ﮐﻪ ﭘﻴﺮﻣﺮﺩﯼ ﺑـﺎﻻﯼ‬ ‫ﺴ ﹼﻠﻢﹺ ﺩﻳﻨـﯽ ﺍﻳـﺮﺍﻥ‬ ‫ﻫﻔﺘﺎﺩﺳﺎﻟﻪ ﻭ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻓﻘﻴﻪ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩﺵ ﻭ ﻣﺮﺟـ ﹺﻊ ‪‬ﻣـ ‪‬‬

‫ﻭ ﻣﺎﻭﺭﺍﺀ ﺍﻟﻨـﻬﺮ ﻭ ﺗﺮﮐـﺴﺘﺎﻥ ﻭ ﺳـﻠﻄﻨﺘﻬﺎﯼ ﻫﻨﺪﻭﺳـﺘﺎﻥ ﻭ ﻋﺜﻤـﺎﻧﯽ ﺑـﻮﺩ ﮐـﻪ ﺳـﻼﻃﻴﻦ ﻫﻨـﺪ ﻭ‬ ‫ﻈـﻢ« ﺧﻄـﺎﺏ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ،‬ﺩﺭ ﺁﻥ‬ ‫ﺗﺮﮐﺴﺘﺎﻥ ﻭ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﻧﺎﻣﻪﻫﺎﻳـﺸﺎﻥ ﺍﻭ ﺭﺍ »ﻣﻮﻻﻧـﺎ ﺍﻻﹶﻋ ﹶ‬

‫ﻫﻨﮕﺎﻡ ﺩﺭ ﺣﺒﺲ ﻗﻠـﯽﺟـﺎﻥ ﺑـﻮﺩ‪ .‬ﻭﻗـﺎﻳﻊﻧﮕـﺎﺭﺍﻥ ﺻـﻔﻮﯼ ﺍﺯ ﺍﻭ ﺑـﻪﻋﻨـﻮﺍﻥ ﺑﺰﺭﮔﺘـﺮﻳﻦ ﻓﻘﻴـﻪ‪‬‬ ‫ﺯﻣﺎﻧــﻪ ﻭ ﺩﺍﺭﺍﯼ ﺗﺄﻟﻴﻔــﺎﺕ ﺑــﺴﻴﺎﺭ‪ ،‬ﻭ ﺑــﺎ ﺻــﻔﺘﻬﺎﺋﯽ ﳘﭽــﻮﻥ »ﻋﻼﻣــﮥ ﻋﺮﺻــﮥ ﻋــﺎﻟﹶﻢ‪ ،‬ﻣــﻼﺫ‬

‫ﻋﻠﻤــﺎﯼ ﺑﻨــﯽﺁﺩﻡ‪ ،‬ﺑــﻪﻏﺎﻳ ـﺖ‪ ‬ﺩﻳــﻦﺩﺍﺭﯼ‪ ‬ﻣﻮﺻــﻮﻑ‪ ،‬ﺑــﻪ‪‬ﺎﻳــﺖ ﭘﺮﻫﻴﺰﮐــﺎﺭﯼ‪ ‬ﻣﻌــﺮﻭﻑ‪ ،‬ﺩﺭ‬

‫ﻋﻠﻢﹺ ﺗﻔﺴﻴﺮ ﻭ ﻓﻘﻪ‪ ‬ﺑﯽﺷﺒﻴﻪ ﻭ ﺑﺪﻳﻞ‪ ،‬ﻭ ﺩﺭ ﺳﺎﻳﺮ ﻓﻨﻮﻥ ﻋﻘﻠﯽ ﻭ ﻧﻘﻠﯽ ﺍﺯ ﺍﮐﺜﺮ ﻋﻠﻤـﺎﯼ ﺯﻣـﺎﻥﹾ‬ ‫ﺍﻓ ــﻀﻞ« ﻳ ــﺎﺩ ﮐ ــﺮﺩﻩﺍﻧ ــﺪ ﮐ ــﻪ »ﺳ ــﯽﺳ ــﺎﻝ ﻣﻨ ــﺼﺐ ﺷ ــﻴﺦ ﺍﻻﺳ ــﻼﻣﯽ« ﺩﺍﺷ ــﺘﻪ ﻭ »ﺩﺭ ﺧﻄ ــﮥ‬ ‫‪ 1‬ﻋﺎﱂﺁﺭﺍﯼ ﺻﻔﻮﯼ‪ .۳۴۶ ،‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪ .۳۸۹ ،‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۷۳ ۷۲ ،‬‬

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‫‪۱۳۸‬‬ ‫ﺧﺮﺍﺳ ــﺎﻥ ﻟ ــﻮﺍﺯﻡ ﺗﻘﻮﻳـ ـﺖ‪ ‬ﺷ ــﺮﻳﻌﺖ ﺑ ــﻪﺟ ــﺎ ﻣ ــﯽﺁﻭﺭﺩﻩ« ﺍﺳ ــﺖ‪ ١.‬ﻭ ﻣﻴﺮﺧﻮﺍﻧ ــﺪ ﻧﻮﺷ ــﺘﻪ ﮐ ــﻪ‬

‫ﺼﻨ‪‬ﻔﺎﺕ‪ ‬ﺷﺮﻳﻔﺶ ﺩﺭ ﲨﻴﻊ ﻋﻠﻮﻡ ﺗﺎ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻣﻨﺴﻮﺥ ﳔﻮﺍﻫﺪ ﺷﺪ‪ ٢«.‬ﺗﺄﻟﻴﻔـﺎﺗﯽ ﺍﺯ‬ ‫»ﻣ‪ ‬‬

‫ﺗﻔﺘــﺎﺯﺍﻧﯽ ﮐــﻪ ﺩﺭ ﺑﻴــﺮﻭﻥ ﻫــﺮﺍﺕ ﺩﺭ ﺩﺳــﺖ ﺑــﻮﺩﻩ ﻭ ﻣﺎﻧــﺪﻩ ﺍﺳــﺖ ﻫﻨــﻮﺯ ﺑــﻪﻋﻨــﻮﺍﻥ ﻣﻨﺒــﻊ ﺩﺭ‬

‫ﺟﻬﺎﻥ ﺍﺳﻼﻡﹺ ﻏﻴﺮ ﺷﻴﻌﯽ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﭼﻨﻴﻦ ﺷﺨﺼﻴﺘﯽ ﺭﺍ ﺑﻪﻋﻠـﺖ ﺁﻧﮑـﻪ »ﺳـﻨﯽﻣﺘﻌـﺼﺐ ﺑـﻮﺩ« ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪﻓﺮﻣـﺎﻥ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴـﻞ ﺗﮑـﻪﭘــﺎﺭﻩ ﮐﺮﺩﻧـﺪ ﺗــﺎ »ﺭﺳـﻢ ﻣﺒﺘﺪﻋـﮥ ﺍﻫـﻞ ﺿـﻼﻝ« ﺍﺯ ﺟﻬــﺎﻥ ﺑﺮﺍﻓﺘـﺪ ﻭ »ﻣــﺬﻫﺐﹺ‬ ‫ﺣﻖﹺ ﻗﺰﻟﺒﺎﺷﯽ« ﻋﺎﻟﹶﻤﮕﻴﺮ ﺷﻮﺩ‪ .‬ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻓﺮﻣـﻮﺩ ﺗـﺎ ﻋﻼﻣـﻪ ﺗﻔﺘـﺎﺯﺍﻧﯽ‬

‫ﺭﺍ ﺑﺎ ﺩﻫﺎﻥ‪ ‬ﺭﻭﺯﻩﺩﺍﺭ ﺁﻭﺭﺩﻧﺪ؛ ﻭ ﺑﻪ ﺍﻭ ﺣﮑﻢ ﮐﺮﺩ ﮐﻪ ﺗﱪﺍ ﮐﻨﺪ ﻭ ﺩﺳﺖ ﺍﺯ »ﻣﺬﻫﺐ ﺑﺎﻃﻞ«‬ ‫ﺑﮑﺸﺪ‪ .‬ﭼﻮﻥ ﻋﻼﹼﻣﻪ ﺣﺎﺿـﺮ ﻧﺒـﻮﺩ ﺑـﻪﻓﺮﻣـﺎﻥ ﺟـﻮﺍﻧﮑﯽ ﮔـﺮﺩﻥ ‪‬ـﺪ ﮐـﻪ ﺑـﻪﻧﻈـﺮ ﺍﻭ ﺍﺯ ﺍﺳـﻼﻡ‬ ‫ﺑﻴﮕﺎﻧ ــﻪ ﺑ ــﻮﺩ‪ ،‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﻓﺮﻣ ــﻮﺩ ﺗ ــﺎ ﻭﯼﺭﺍ ﻗﻄﻌ ــﻪ ﻗﻄﻌ ــﻪ ﮐﺮﺩﻧ ــﺪ‪ .‬ﺳ ــﭙﺲ ﭘ ــﺎﺭﻩﻫ ــﺎﯼ‬

‫ﺟﺴﺪﺵ ﺭﺍ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻧﺪ ﻭ ﺧﺎﮐﺴﺘﺮﺵ ﺭﺍ ﺩﺭ ﮐﻮﭼﻪﻫﺎ ﭘﺮﺍﮐﻨﺪﻧﺪ ﺗـﺎ ﻟﮕـﺪﮐﻮﺏ ﻋـﻮﺍﻡ‬ ‫ﮔﺮﺩﺩ‪ .‬ﻧﻨﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﮔﻮﺷﺖ ﺍﻭ ﺭﺍ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺧﻮﺭﺩﻧﺪ!‬

‫ﮐﺸﺘﺎﺭ ﻣﺮﺩﻡ ﻭ ﺍ‪‬ﺪﺍﻡ ﻣﺴﺎﺟﺪ ﻭ ﻣﺪﺍﺭﺱ ﻭ ﺑﻨﺎﻫﺎﯼ ﺗﺎﺭﻳﺨﯽ ﺩﺭ ﻫﺮﺍﺕ ﭼﻨﺪﻳﻦ ﺭﻭﺯ‬ ‫ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‪ ،‬ﻭ ﭼﻨﺎﻥ ﺷﺪ ﮐـﻪ ﻫـﺮﺍﺕ ﺑـﻪ ﻳـﮏ ﳐﺮﻭﺑـﻪ ﺗﺒـﺪﻳﻞ ﮔﺮﺩﻳـﺪ‪ .‬ﻣﻘـﺎﺑﺮ ﺑﺰﺭﮔـﺎﻧﯽ‬

‫ﮐ ــﻪ ﺩﺭ ﻫ ــﺮﺍﺕ ﺧﻔﺘ ــﻪ ﺑﻮﺩﻧ ــﺪ ﺷ ــﮑﺎﻓﺘﻪ ﮔﺮﺩﻳ ــﺪ ﻭ ﺍﺟ ــﺴﺎﺩﺷﺎﻥ ﺍﺯ ﮔﻮﺭﻫ ــﺎ ﺑ ــﺮ ﺁﻭﺭﺩﻩ ﺷ ــﺪﻩ‬ ‫ﺑ ــﻪﺁﺗ ــﺶ ﮐ ــﺸﻴﺪﻩ ﺷ ــﺪ‪ .‬ﻻﺷ ــﻪﻫ ــﺎﯼ ﺧﻮﺍﺟ ــﻪﻫ ــﺎﯼ ﺑ ــﺰﺭﮒ ﻫ ــﺮﺍﺕ ﺭﺍ ﺍﺯ ﮔﻮﺭﻫ ــﺎ ﺑ ــﺮﺁﻭﺭﺩﻩ‬

‫ﭘﺮﺍﮐﻨﺪﻧﺪ‪ .‬ﻣﻮﻻﻧﺎ ﻧﻮﺭﺍﻟﺪﻳﻦ ﺟﺎﻣﯽ )ﻋﺎﺭﻑ ﺑـﺰﺭﮒ ﺗـﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ‪ ،‬ﻣﺘـﻮﻓﯽ ﺳـﺎﻝ ‪۸۷۲‬ﺥ(‬

‫ﻧﻴــﺰ ﺍﺯﲨﻠــﻪ ﺑﺰﺭﮔــﺎﻧﯽ ﺑــﻮﺩ ﮐــﻪ ﮔــﻮﺭﺵ ﺭﺍ ﺷــﮑﺎﻓﺘﻨﺪ ﻭ ﺟــﺴﺪﺵ ﺭﺍ ﺑﻴــﺮﻭﻥ ﮐــﺸﻴﺪﻧﺪ ﻭ ﺑــﻪ‬

‫ﺟﺮﻡ ﺳﻨﯽ ﺑﻮﺩﻥ ﺑﻪ ﺍﻭ ﺗﺎﺯﻳﺎﻧﻪ ﺯﺩﻧﺪ ﻭ ﺍﺳﺘﺨﻮﺍ‪‬ﺎﻳﺶ ﺭﺍ ﭘﺮﺍﮐﻨﺪﻧﺪ‪.‬‬

‫ﻣﻌﻠﻮﻡ ﻧﻴـﺴﺖ ﮐـﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯﻫـﺎﯼ ﻣـﺎﻩ ﺭﻣـﻀﺎﻥ ﭼـﻪ ﺭﻓﺘﺎﺭﻫـﺎﺋﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ‬ﻣـﺴﺖ‬

‫ﺻﺎﺩﺭ ﺷـﺪﻩ ﺑـﻮﺩ‪ ،‬ﻭ ﭼـﻪ ﺩﺭﮔﻴﺮﻳﻬـﺎﺋﯽ ﺑـﺮ ﺳـﺮ ﺗﺎﺭﺍﺟﻬـﺎﯼ ﻫـﺮﺍﺕ ﺑـﺎ ﻫـﻢ ﻳﺎﻓﺘـﻪ ﺑﻮﺩﻧـﺪ‪ ،‬ﮐـﻪ‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﮐﻪ ﮐﺴﯽ ﻧﺒﺎﻳﺪ ﺷﺮﺍﺏ ﺑﻨﻮﺷﺪ؛ ﺣﺘﯽ ﻧﻮﺷـﺘﻪﺍﻧـﺪ ﮐـﻪ ﭼﻨـﺪﺗﺎ ﺍﺯ‬ ‫‪ 1‬ﺑﻨﮕﺮ ﺭﻭﺿﺔ ﺍﻟﺼﻔﺎﯼ ﻣﻴﺮﺧﻮﺍﻧﺪ‪ .۲۸۲ /۷ ،‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۱۲۴ ،‬‬ ‫‪ 2‬ﺭﻭﺿﺔ ﺍﻟﺼﻔﺎﯼ ﻣﻴﺮﺧﻮﺍﻧﺪ‪.۵۰۵ /۵ ،‬‬

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‫‪۱۳۹‬‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﺴﺖ ﺭﺍ ﺳﺮﻧﮕﻮﻥ ﺁﻭﻳﺨﺖ ﻭ ﺑﻪﴰﺸﻴﺮ ﺯﺩ‪.‬‬

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‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﭼﻬــﺎﺭ ﻣــﺎﻩ ﺩﺭ ﻫــﺮﺍﺕ ﻣﺎﻧــﺪ‪ .‬ﺩﺭ ﲤــﺎﻡ ﺍﻳــﻦ ﻣــﺪﺕ ﺯﻧــﺎﻥ ﻭ ﺩﺧﺘــﺮﺍﻥ ﻭ‬ ‫ﭘﺴﺮﺍﻥ ﻫﺮﺍﺕ ﻣﻮﺭﺩ ﺗﻌﺪﯼ ﻭ ﲡﺎﻭﺯ ﺟﻨﺴﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻗﺮﺍﺭ ﻣـﯽﮔﺮﻓﺘﻨـﺪ‪ ،‬ﻭ ﺍﻣـﻮﺍﻟﯽ ﮐـﻪ ﺩﺭ‬

‫ﺧﺎﻧﻪﻫﺎﯼ ﺯﻧﺪﻩﻣﺎﻧـﺪﮔﺎﻥ ﻫـﺮﺍﺕ ﺑـﺎﻗﯽ ﻣﺎﻧـﺪﻩ ﺑـﻮﺩ ﻣـﺼﺎﺩﺭﻩ ﻣـﯽﺷـﺪ‪ .‬ﺗﻨـﻬﺎ ﺩﻭ ﺷﺨـﺼﻴﺖ‪‬‬

‫ﺻﺎﺣﺒﻨﺎﻡﹺ ﻫـﺮﺍﺕ ﺍﺯ ﺗﻴـﻎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﻫﻴﺪﻧـﺪ‪ :‬ﻳﮑـﯽ ﺍﺳـﺘﺎﺩ ‪‬ـﺰﺍﺩ ﻫﻨﺮﻣﻨـﺪ ﻧﮕـﺎﺭﮔ ﹺﺮ‬

‫ﻧﺎﻣــﺪﺍﺭ ﺗــﺎﺭﻳﺦ ﺍﻳــﺮﺍﻥ ‪ ،‬ﻭ ﺩﻳﮕــﺮ ﻣــﺮﺩﯼ ﺑــﻪﻧــﺎﻡ ﻣﻴــﺮ ﻏﻴــﺎﺙ ﺍﻟــﺪﻳﻦ ﺍﺯ ﺑﻘﺎﻳــﺎﯼ ﻋﺮ‪‬ــﺎﯼ‬ ‫ﭘﺎﺭﺳﯽﺯﺑﺎﻥ ﺷﺪﮤ ﺧﺮﺍﺳﺎﻥ ﮐﻪ ﺍﺯ ﺷﺎﮔﺮﺩﺍﻥ ﻋﻼﻣﻪ ﺗﻔﺘـﺎﺯﺍﻧﯽ ﺑـﻮﺩ ﻭ ﺗـﺎ ﺁﻥ ﺯﻣـﺎﻥ ﺩﺭ ﻳﮑـﯽ‬

‫ﺍﺯ ﻣﺪﺍﺭﺱ ﺩﻳﻨﯽ ﻫﺮﺍﺕ ﮐﻪ ﺑﻪﺩﺳﺘﻮﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﻨﻬـﺪﻡ ﮔﺮﺩﻳـﺪ ﺗـﺪﺭﻳﺲﹺ ﻓﻘـﻪ ﺣﻨﻔـﯽ‬ ‫ﻣﯽﮐﺮﺩ‪ .‬ﻫﺮﺩﻭﯼ ﺍﻳﻨﻬﺎ ﺷﻴﻌﮥ ﺯﻳﺪﯼ ﺑﻮﺩﻧﺪ‪ .‬ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﻣﻴﺮ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺍﺯ ﺗﺒﺎﺭ ﺍﻣﺎﻡ‬

‫ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺑﻮﺩ؛ ﻭﻟﯽ ﻣﺎ ﻣﯽﺩﺍﻧﻴﻢ ﮐـﻪ ﺍﺯ ﻧـﺴﻞ ﺍﻣـﺎﻡ ﻋﻠـﯽ ﺗـﺎ ﺁﻥﺯﻣـﺎﻥ ﮐـﺴﯽ ﺩﺭ ﺟـﺎﺋﯽ‬ ‫ﺑﺎﻗﯽ ﳕﺎﻧﺪﻩ ﺑﻮﺩ‪ .‬ﻣﻴﺮ ﻏﻴـﺎﺙ ﺍﻟـﺪﻳﻦ ﻧـﺰﺩ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﺩﻋـﺎﯼ ﺳـﻴﺎﺩﺕ ﮐـﺮﺩ‪ ،‬ﻭ ﻭﻗﺘـﯽ‬

‫ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻓﻬﻤﺎﻧﺪ ﮐﻪ ﺷﻴﻌﻪ ﺑﻮﺩﻩ ﻭ ﺗﺎ ﮐﻨﻮﻥ ﺩﺭ ‪‬ﺎﻳـﺖ ﻣـﺬﻟﺖ ﺩﺭ ﺗﻘﻴـﻪ ﻣـﯽﺯﻳـﺴﺘﻪ‬

‫ﺍﺳﺖ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﺍﻭ ﺧﻮﺷﺶ ﺁﻣﺪ‪ .‬ﺷﺎﻳﺪ ﺩﻟﻴﻞ ﺯﻧـﺪﻩ ﻣﺎﻧـﺪﻥ ﺍﺳـﺘﺎﺩ ‪‬ـﺰﺍﺩ ﺁﻥ ﺑـﻮﺩﻩ‬ ‫ﮐﻪ ﺍﻭ ﺭﺍ ﺩﺭ ﺣﺎﻟﺘﯽ ﻣـﺴﺖ ﺩﻳـﺪﻩﺍﻧـﺪ ﻭ ﻳﻘـﻴﻦ ﻳﺎﻓﺘـﻪﺍﻧـﺪ ﮐـﻪ ﺍﻭ ﺷـﻴﻌﮥ ﺻـﻔﻮﯼ ﺍﺳـﺖ؛ ﺷـﺎﻳﺪ‬ ‫ﻫﻢ ﺧﻮﺩ‪ ‬ﺍﺳﺘﺎﺩ ‪‬ﺰﺍﺩ ﺑﻪﻧﺰﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﻓﺘﻪ ﻭ ﺑﻪﺍﻭ ﮔﻔﺘﻪ ﮐﻪ ﻣﻦ ﻧﻴﺰ ﺷـﻴﻌﻪ ﻭ ﻣﺮﻳـﺪ ﺗـﻮ‬

‫ﻫﺴﺘﻢ‪ ،‬ﺑﺎﺩﻩ ﻫﻢ ﻣﯽﻧﻮﺷﻢ؛ ﻭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﻭ ﺭﺍ ﻣـﻮﺭﺩ ﻟﻄـﻒ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺯﻧـﺪﻩ ﮔﺬﺍﺷـﺖ‬

‫ﺗــﺎ ﺑــﻪﺧــﺪﻣﺖ‪ ‬ﺧــﻮﺩﺵ ﺩﺭﺑﻴ ـﺎﻭﺭﺩ‪ .‬ﮐﺎﺳــﮥ ﺳــﺮ ﺷــﻴﺒﮑﺨﺎﻥ ﺭﺍ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ ﺯﺭﮔــﺮﺍﻥ‬

‫ﻫﺮﺍﺗﯽ ﺳﭙﺮﺩ ﻭ ﺑﻪﺁ‪‬ﺎ ﻓﺮﻣﻮﺩ ﮐﻪ ﺍﺯ ﺁﻥ ﻳـﮏ ﺟـﺎﻡ ﺑـﺎﺩﻩ ﺑـﺴﺎﺯﻧﺪ‪ .‬ﺍﻳـﻦ ﺟـﺎﻡ ﮐـﻪ ﻣﻮﺳـﻮﻡ ﺑـﻪ‬

‫»ﮐﺎﺳﻪ ﲨﺠﻤﻪ« ﺷﺪ ﺍﺯ ﺁﻥ ﭘـﺲ ﻧـﺪﻳﻢ ﺩﺍﺋﻤـﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻮﺩ‪ ،‬ﻭ ﺍﻭ ﺗـﺎ ﺁﺧـﺮ ﻋﻤـﺮﺵ‬ ‫ﺩﺭ ﳘﮥ ﳎﺎﻟﺲ ﻭ ﳏﺎﻓﻞ ﻣﻴﮕﺴﺎﺭﻳﺶ ﺑﺎﺩﻩ ﺩﺭ ﺍﻳـﻦ ﺟـﺎﻡ ﻣـﯽﻧﻮﺷـﻴﺪ ﻭ ﻳـﺎﺩ ﭘﻴـﺮﻭﺯﻳﺶ ﺑـﺮ‬

‫ﺷﺎﻩ ﻧﻴﺮﻭﻣﻨﺪ ﺳﻨﯽ ﺭﺍ ﳘﻮﺍﺭﻩ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﻣﯽﺩﺍﺷﺖ‪.‬‬

‫ﺩﺭ ﺧــﻮ ﹺﺭ ﻳــﺎﺩﺁﻭﺭﯼ ﺍﺳــﺖ ﮐــﻪ ﺩﺭ ﺧﺮﺍﺳــﺎﻥ‪ ،‬ﺍﺯ ﺯﻣــﺎﻥ ﺍﻣــﻮﯼ ﺑــﻪﺑﻌــﺪ ﺑــﻪ ﳘــﮥ ﻋﺮ‪‬ــﺎ‬ ‫»ﺳﻴﺪ« ﻣﯽﮔﻔﺘﻨﺪ )ﻳﻌﻨﯽ ﺳﺮﻭﺭ( ﻭ ﺑﻪ ﳘﮥ ﺍﻳﺮﺍﻧﻴﺎﻥﹾ »ﻣ‪‬ﻮﻟٰﯽ« ﻣﯽﮔﻔﺘﻨﺪ )ﻳﻌﻨﯽ ﺁﺯﺍﺩﮐﺮﺩﮤ‬ ‫‪ 1‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۷۲ ،‬‬

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‫‪۱۴۰‬‬ ‫ﻋﺮ‪‬ﺎ(‪ .‬ﻣﻴﺮ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺍﺯ ﺑﻘﺎﻳﺎﯼ ﺳﺎﺩﺍﺕ‪) ‬ﺳﻴﺪﻫﺎﯼ( ﺧﺮﺍﺳﺎﻥ ﺑﻮﺩ‪ ،‬ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﮐـﻪ‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﺍ »ﺳﻴﺪ‪ ‬ﺍﻭﻻﺩ‪ ‬ﭘﻴﺎﻣﱪ« ﻭ ﺍﺯ ﻧﻮﺍﺩﮔﺎﻥ ﻋﻠﯽ ﻣﯽﻧﺎﻣﻴﺪﻧـﺪ ﺍﻳـﻦ ﻣـﺮﺩ ﺭﺍ ﻧﻴـﺰ ﺍﺯ‬ ‫ﺍﻭﻻﺩ ﺍﻣﺎﻡ ﻋﻠﯽ ﭘﻨﺪﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺑﻠـﺦ ﻭ ﻫـﺮﺍﺕ ﻭ ﺑﺮﺧـﯽ ﺟﺎﻫـﺎﯼ ﺧﺮﺍﺳـﺎﻥ ﺑـﻪﻋـﺮﺏﺗﺒﺎﺭﻫـﺎ‬

‫»ﺧﻮﺍﺟــﻪ« ﻣــﯽﮔﻔﺘﻨــﺪ ﮐــﻪ ﺗﺮﲨــﮥ ﭘﺎﺭﺳــﯽ ﺳــﻴﺪ ﺑــﻮﺩ‪ .‬ﺍﻳــﻦ ﻭﺍﮊﻩ ﺍﺯ ﮔــﻮﻳﺶ ﺳــﻐﺪﯼ ﻭ ﺍﺯ‬

‫ﲞﺎﺭﺍ ﻭﺍﺭﺩ ﮔﻮﻳﺸﻬﺎﯼ ﺩﻳﮕ ﹺﺮ ﺍﻳﺮﺍﻧﯽ ﺷﺪﻩ ﺳﭙﺲ ﺑﻪﺧﻮﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻴﺰ ﺗﻌﻤﻴﻢ ﻳﺎﻓﺘﻪ ﺑﻮﺩ‪.‬‬

‫ﺩﺭ ﺍﻭﺍﺋﻞ ﺳﺎﻝ ‪ ۸۹۰‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﻫﺮﺍﺕ ﺑﻴﺮﻭﻥ ﺷـﺪﻩ ﺷـﮑﺎﺭﮐﻨﺎﻥ ﻭ ﻏـﺎﺭﺗﮕﺮﺍﻥ‬

‫ﺗ ــﺎ ﻣﻴﻬﻨ ــﻪ ﻭ ﻓﺎﺭﻳ ــﺎﺏ ﻭ ﺑﻠ ــﺦ ﺩﺭ ﺷ ــﺮﻕ ﺧﺮﺍﺳ ــﺎﻥ ﭘ ــﻴﺶ ﺭﻓ ــﺖ‪ ،‬ﻭ ﺩﺭ ﺑﻠ ــﺦ ﻭ ﺩﻳﮕ ــﺮ ﺷ ــﻬﺮﻫﺎ‬

‫ﮐــﺸﺘﺎﺭﻫﺎ ﻭ ﲣﺮﻳﺒــﻬﺎ ﺗﮑــﺮﺍﺭ ﮔﺮﺩﻳــﺪ‪ .‬ﺍﻭ ﺳــﭙﺲ ﻫــﺮﺍﺕ ﻭ ﻣــﺮﻭ ﺭﺍ ﺑــﻪ ﻋﻨــﻮﺍﻥ ﺗﻴــﻮﻝ )ﻣﻠــﮏ‬

‫ﺷﺨﺼﯽ( ﺑﻪ ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﺷﺎﻣﻠﻮ ﲞﺸﻴﺪ‪ ،‬ﻭ ﺑﻠﺦ ﻭ ﺧﺮﺍﺳﺎﻥ ﺷﺮﻗﯽ ﺭﺍ ﺑﻪ ﺑﻴﺮﺍﻡ ﺑﻴـﮏ‬

‫ﻗﺮﻩﻣﺎﻧﯽ )ﺗﺎﺗﺎ ﹺﺭ ﺍﻫﻞ ﺟﻨﻮﺏ ﺍﻧﺎﺗﻮﻟﯽ( ﺩﺍﺩ‪ .‬ﺍﻭ ﳘﭽﻨﻴﻦ ﻣﻴﺮ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺭﺍ ﺑـﻪ ﺭﻳﺎﺳـﺖ‬

‫ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﺧﺮﺍﺳــﺎﻥ ﻣﻨــﺼﻮﺏ ﮐــﺮﺩ‪ ،‬ﻭ ﺧﺮﺍﺳــﺎﻥ ﺭﺍ ﺑــﻪ ﻗــﺼﺪ ﺍﻳــﺮﺍﻥ ﻣﺮﮐــﺰﯼ ﺗــﺮﮎ‬

‫ﮔﻔــﺖ ﺗــﺎ ﺑﻘﺎﻳــﺎﯼ ﺁﺑﺎﺩﻳﻬــﺎﯼ ﺍﻳــﺮﺍﻥ ﺭﺍ ﮐــﻪ ﻫﻨــﻮﺯ ﺩﺳــﺘﺶ ﺑــﻪ ﺁﻥ ﻧﺮﺳــﻴﺪﻩ ﺑــﻮﺩ ﺑــﻪ ﺗــﺎﺭﺍﺝ ﻭ‬ ‫ﲣﺮﻳﺐ ﺑﺴﭙﺎﺭﺩ ﻭ ﺩﻳﻦ ﺣﻖ ﺭﺍ ﺑﮕﺴﺘﺮﺍﻧ‪‬ﺪ‪.‬‬ ‫ﺍﺯ ﺁﳒــﺎ ﮐــﻪ ﳕﻮﻧــﻪﻫــﺎﯼ ﺳــﻴﺎﻫﮑﺎﺭﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺑﺮﺧــﯽ ﺍﺯ ﺷــﻬﺮﻫﺎ ﻭ ﺁﺑﺎﺩﻳﻬــﺎﯼ‬

‫ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻴﺎﻥ ﮐﺮﺩﻩﺍﻡ ﳕﯽﺧﻮﺍﻫﻢ ﮐﻪ ﺑـﺎ ﺑـﺎﺯﮔﻮﻳﯽ ﻣـﻮﺍﺭﺩ ﺩﻳﮕـﺮﯼ ﮐـﻪ ﺩﺭ ﺑﺎﺯﮔـﺸﺖ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﻫﺮﺍﺕ ﺗﮑﺮﺍﺭ ﺷﺪ ﺧﻮﺍﻧﻨﺪﻩ ﺭﺍ ﺧﺴﺘﻪ ﻭ ﺩﻝﺁﺯﺭﺩﻩ ﮐﻨﻢ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺍﻭﺍﻳﻞ ﻓﺼﻞ ﺯﻣﺴﺘﺎﻥ ﺑﻪﻗﻢ ﺭﻓﺖ ﺗﺎ ﺯﻣـﺴﺘﺎﻥ ﺭﺍ ﺩﺭ ﻗـﻢ ﺑﮕﺬﺭﺍﻧـﺪ‪.‬‬

‫ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺍﻭ ﺩﺭ ﻗﻢ ﺑﺴﺎﻁ ﻋﻴﺶ ﻭ ﺷـﺮﺍﺏ ﮔـﺴﺘﺮﺩ‪ ،‬ﺷـﺒﻬﺎ ﺑـﻪﻣﻴﮕـﺴﺎﺭﯼ ﻣـﯽﻧﺸـﺴﺖ ﻭ‬

‫ﺭﻭﺯﻫــﺎ ﺑــﺮﺍﯼ ﺷــﮑﺎﺭ ﺑﻴــﺮﻭﻥ ﻣــﯽﺭﻓــﺖ‪ .‬ﺍﺯ ﻫﻨﺮﻫــﺎﯼ ﺍﻭ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ﺩﺭ ﺷــﮑﺎﺭ ﺩﺭ ﺍﻳــﻦ‬ ‫ﺭﻭﺯﻫﺎ ﲤﺠﻴﺪﻫﺎ ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﻧﻮﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺍﺯ ﺳﺮﻫﺎﯼ ﻫﺰﺍﺭﺍﻥ ﺟﺎﻧﻮﺭ ﮐﻪ ﺷﮑﺎﺭ ﮐﺮﺩﻩ ﺑﻮﺩ‬

‫ﭼﻨــﺪﻳﻦ ﻣﻨــﺎﺭﻩ ﺳــﺎﺧﺖ‪ ١.‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻫﺮﮔــﺎﻩ ﺑــﻪﻋﻠﻠــﯽ ﻓﺮﺻــﺘﯽ ﺑــﺮﺍﯼ ﮐــﺸﺘﺎﺭ ﺍﻧــﺴﺎ‪‬ﺎ‬

‫ﻧﺪﺍﺷــﺖ ﺑــﻪﮐــﺸﺘﺎﺭ ﺟــﺎﻧﻮﺭﺍﻥ ﻣــﯽﭘﺮﺩﺍﺧــﺖ‪ .‬ﺑﺰﻣﻬــﺎﯼ ﺷــﺮﺍﺏ ﺍﻭ ﺩﺭ ﻗــﻢ ﺣﮑﺎﻳــﺖ ﺍﺯ ﺁﻥ‬ ‫ﻣﯽﮐﻨﺪ ﮐﻪ ﺑﺰﺭﮔﺎﻥ ﻗﻢ ﻧﻴﺰ ﻣﺜﻞ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﻫﻞ ﺑﺎﺩﻩ ﺑـﻮﺩﻩﺍﻧـﺪ‪ .‬ﭘـﻴﺶ ﺍﺯ ﺍﻳـﻦ ﺍﺯ ﺑـﺰﻡ ﺑـﺎﺩﮤ‬ ‫‪ 1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪ .۵۳۰ ،‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۱۲۵ ،‬‬

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‫‪۱۴۱‬‬ ‫ﺷﻴﻌﻴﺎﻥ ﮐﺎﺷﺎﻥ ﺩﺭ ﺑﺎﻍ ﻓﻴﻦ ﺑﺮﺍﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻴﺰ ﻳﺎﺩ ﮐﺮﺩﻳﻢ ﮐﻪ ﻗﺎﺿـﯽ ﳏﻤـﺪ ﻧﻴـﺰ ﺩﺭ‬ ‫ﺁﻥ ﺷﺮﮐﺖ ﺩﺍﺷﺖ‪.‬‬

‫ﺟﺪﺍﻳﯽ ﻣﺎﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ )ﺳﻐﺪ ﻭ ﺧﻮﺍﺭﺯﻡ( ﺍﺯ ﺍﻳﺮﺍﻥ‬ ‫ﺑـﻪﺩﻧﺒـﺎﻝ ﮐـﺸﺘﻪ ﺷـﺪﻥ ﺷـﻴﺒﮑﺨﺎﻥ ﺍﺯﺑـﮏ‪ ،‬ﻇﻬﻴﺮﺍﻟـﺪﻳﻦ ﺑـﺎﺑﺮ ﺗﻴﻤـﻮﺭﯼ ﮐـﻪ ﺩﺭ ﮐﺎﺑـﻞ‬

‫ﻣﺴﺘﻘﺮ ﺑﻮﺩ ﺑﻪ ﺳﻐﺪ ﻟﺸﮑﺮ ﮐـﺸﻴﺪ ﻭ ﲰﺮﻗﻨـﺪ ﺭﺍ ﻣﺘـﺼﺮﻑ ﺷـﺪ‪ .‬ﺑـﺎﺑﺮ ﭘـﺴ ﹺﺮ ﻣﻴـﺮﺯﺍ ﻋﻤﺮﺷـﻴﺦ‬ ‫ﺍﺯ ﻧﻮﺍﺩﮔﺎﻥ ﺗﻴﻤﻮﺭ ﺑﻮﺩ‪ .‬ﭘﺪﺭﺵ ﺣﺎﮐﻤﻴﺖ ﻓﺮﻏﺎﻧﻪ ﺭﺍ ﺩﺍﺷﺖ ﻭ ﻗﻠﻤﺮﻭﺵ ﲰﺮﻗﻨﺪ ﺭﺍ ﺩﺭﺑﺮ‬

‫ﻣﯽﮔﺮﻓﺖ‪ .‬ﺑﺎﺑﺮ ﻣﺮﺩﯼ ﲢﺼﻴﻠﮑﺮﺩﻩ‪ ،‬ﭘﺎﺭﺳـﯽﺯﺑـﺎﻥﺷـﺪﻩ ﻭ ﻋـﺎﺭﻑ ﻣـﺸﺮﺏ ﺑـﻮﺩﻩ‪ ،‬ﺍﺷـﻌﺎﺭ‬ ‫ﻋﺮﻓــﺎﻧﯽ ﻣــﯽﮔﻔﺘــﻪ‪ ،‬ﻭ ﺑﺮﺧــﯽ ﺍﺯ ﺳــﺮﻭﺩﻩﻫ ــﺎﻳﺶ ﺭﺍ ﺍﻣﻴــﺮ ﻋﻠــﯽﺷــﻴ ﹺﺮ ﻧــﻮﺍﻳﯽ ﺩﺭ »ﳎ ــﺎﻟﺲ‬ ‫ﺍﻟﻨ‪‬ﻔﺎﻳﺲ« ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﻳﮑﯽ ﺍﺯ ﺳﺮﻭﺩﻩﻫﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ‪:‬‬ ‫ﭼ ــﻮﻥ ﺑ ــﺎﺩﻩ ﻭ ﺟ ــﺎﻡ ﺭﺍ ﺑ ــﻪﻫ ــﻢ ﭘﻴﻮﺳـ ـ ـــﺘﯽ‬

‫ﻣــﯽﺩﺍﻥ ﺑــﻪﻳﻘــﻴﻦ ﮐــﻪ ﹺﺭﻧ ـ ‪‬ﺪ ﺑﺎﻻﺩ‪‬ﺳــﺖﺍﯼ‬

‫ﺖ ﺑ ــﺎﺩﻩ‬ ‫ﺟ ــﺎﻡ ﺍﺳ ــﺖ ﺷ ــﺮﻳﻌﺖ‪ ،‬ﻭ ﺣﻘﻴﻘ ـ ‪‬‬

‫ﭼــﻮﻥ ﺟــﺎﻡ ﺷﮑــﺴﺘﯽ ﺑــﻪﻳﻘــﻴﻦ ﭘﻴﻮﺳــﺘﯽ‬

‫ﺷﻴﺒﮑﺨﺎﻥ ﻗﻠﻤﺮﻭ ﺑﺎﺑﺮ ﺭﺍ ﺩﺭ ﺳﺎﻝ ‪ ۸۸۰‬ﺍﺯ ﺍﻭ ﮔﺮﻓﺖ‪ .‬ﺑﺎﺑﺮ ﭼﻨﺪﯼ ﺳـﺮﮔﺮﺩﺍﻥ ﻣﺎﻧـﺪ‪،‬‬

‫ﻭ ﭼﻮﻥ ﺩﺳﺘﮕﺎﻩ‪ ‬ﺳﻠﻄﻨﺖ ﻓﺮﺯﻧﺪﺍﻥ ﺑﺎﯼﻗﺮﺍ ﺭﺍ ﺍﺯﺑﮑـﺎﻥ ﺩﺭ ﻫـﻢ ﭘﻴﭽﻴﺪﻧـﺪ ﺍﻭ ﺑـﻪﮐﺎﺑـﻞ ﺭﻓﺘـﻪ‬ ‫ﺁﻥ ﺷ ــﻬﺮ ﺭﺍ ﮔﺮﻓﺘ ــﻪ ﺗ ــﺸﮑﻴﻞ ﺳ ــﻠﻄﻨﺖ ﺩﺍﺩ ﻭ ﺩﺭﺻ ــﺪﺩ ﺑ ــﺎﺯﮔﺮﻓﱳ ﺳ ــﻐﺪ )ﻣ ــﺎﻭﺭﺍﺀ ﺍﻟﻨ ــﻬﺮ(‬

‫ﺑﺮﺁﻣﺪ‪ ،‬ﻭﻟـﯽ ﻧﺎﮐـﺎﻡ ﻣﺎﻧـﺪ‪ .‬ﭼـﻮﻥ ﺷـﻴﺒﮏﺧـﺎﻥ ﮐـﺸﺘﻪ ﺷـﺪ‪ ،‬ﺍﻭ ﺩﺭ ﻣﻴـﺎﻥ ﺁﺷـﻔﺘﮕﯽﹺ ﺍﺯﺑﮑـﺎﻥ‬

‫ﺑﻪﺳﻐﺪ ﻟﺸﮑﺮ ﮐﺸﻴﺪ ﻭ ﲰﺮﻗﻨﺪ ﻭ ﻓﺮﻏﺎﻧﻪ ﺭﺍ ﮔﺮﻓﺖ‪ .‬ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺑﺮﺍﺩﺭﺯﺍﺩﮤ ﺷـﻴﺒﮑﺨﺎﻥ‬ ‫ﺑــﻪﺟــﺎﯼ ﻋﻤــﻮﻳﺶ ﻧﺸــﺴﺖ ﻭ ﺑــﺎ ﺑﺮﺧــﻮﺭﺩﺍﺭﯼ ﺍﺯ ﲪﺎﻳــﺖ ﺍﻣــﺮﺍﯼ ﺍﺯﺑــﮏ ﺩﺭ ‪‬ــﺎﺭ ‪ ۸۹۱‬ﺑــﻪ‬

‫ﺟﻨﮓ ﺑﺎﺑﺮ ﺷﺘﺎﻓﺖ‪ .‬ﺑﺎﺑﺮ ﭼﻮﻧﮑﻪ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺳﺖ ﺩﻭﺳﺘﯽ ﺩﺍﺩﻩ ﺑﻮﺩ ﺩﺭ ﲰﺮﻗﻨـﺪ‬ ‫ﭼﻨﺪﺍﻥ ﻣﻘﺒﻮﻟﻴﺖ ﻧﻴﺎﻓﺖ؛ ﺯﻳﺮﺍ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﭼﻨﺪﺍﻥ ﺟﻨﺎﻳﺖ ﮐﺮﺩﻩ ﺑﻮﺩ ﮐـﻪ‬ ‫ﳘــﮥ ﻣــﺮﺩﻡ ﺧﺮﺍﺳــﺎﻥ ﺍﺯ ﺍﻭ ﻧﻔــﺮﺕ ﺩﺍﺷــﺘﻨﺪ؛ ﻭ ﺑــﺎﺑﺮ ﻧﻴــﺰ ﺑــﻪﻋﻠــﺖ ﺭﺍﺑﻄــﻪ ﺑــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﻣــﻮﺭﺩ ﻧﻔــﺮﺕ ﺑــﻮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺟﻨــﮓ ﺑــﺎ ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ ﺷﮑــﺴﺖ ﻳﺎﻓﺘــﻪ ﺑــﻪ »ﺣــﺼﺎﺭ ﺷــﺎﺩﻣﺎﻥ«‬ ‫)ﺩﮊﯼ ﺩﺭ ﻧﺰﺩﻳﮑﯽ ﺑﻠﺦ( ﭘﻨـﺎﻩ ﺑـﺮﺩ‪ ،‬ﻭ ﺍﺯ ﺁﳒـﺎ ﺩﺳـﺖ ﺑـﻪ ﺩﺍﻣـﻦ ﺣـﺎﮐﻢ ﻗﺰﻟﺒـﺎﺵ ﺑﻠـﺦ ﺷـﺪ‪.‬‬

‫ﺣﺎﮐﻢ ﺑﻠﺦ ﻣﺮﺍﺗﺐ ﺭﺍ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮔﺰﺍﺭﺵ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐﻪ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ‬

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‫‪۱۴۲‬‬ ‫ﺩﺭ ﻧـ ــﻮﺍﺣﯽ ﻣﺮﮐـ ــﺰﯼ ﺍﻳـ ــﺮﺍﻥ ﺳـ ــﺮﮔﺮﻡ ﺷـ ــﮑﺎﺭ ﻭ ﻋـ ــﺸﺮﺕ ﺑـ ــﻮﺩ ﻳـ ــﮏ ﻟـ ــﺸﮑﺮ ﻗﺰﻟﺒـ ــﺎﺵ ﺭﺍ‬ ‫ﺑــﻪﻓﺮﻣﺎﻧــﺪﻫﯽ ﻧﺎﺋــﺐ ﺍﻟــﺴﻠﻄﻨﻪﺍﺵ ﮐــﻪ ﺍﻳﻨــﮏ »ﺍﻣﻴــﺮ ﳒــﻢ ﺛــﺎﻧﯽ« ﺑــﻮﺩ )ﻭ ﺍﻭ ﺭﺍ ﭘــﺎﺋﻴﻦﺗــﺮ‬ ‫ﺧﻮﺍﻫﻴﻢ ﺷﻨﺎﺧﺖ( ﺑﻪ ﻳﺎﺭﯼ ﺍﻭ ﮔﺴﻴﻞ ﮐﺮﺩ ﻭ ﺑﻪ ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﻭ ﺑﻴﺮﺍﻡ ﺑﻴـﮏ ﻗـﺮﻩﻣـﺎﻧﯽ‬ ‫ﻓﺮﻣﺎﻥ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﺑﻪ ﺍﻣﻴﺮ ﳒﻢ ﺑﭙﻴﻮﻧﺪﻧﺪ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺗﻴﺮﻣــﺎﻩ ‪ ۸۹۱‬ﺍﺯ ﺟﻴﺤــﻮﻥ ﮔﺬﺷــﺘﻪ ﺩﮊ ﺧــﺮﺍﺯ ﺩﺭ ﻧﺰﺩﻳﮑــﯽ ﲞــﺎﺭﺍ ﺭﺍ ﺩﺭ‬

‫ﳏﺎﺻﺮﻩ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺧﺮﺍﺯ ﺍﺯ ﺯﻣﺎﻥ ﺍﻣﻮﯼ ﮐﻪ ﺑﻪﺍﺷﻐﺎﻝ ﻋﺮﺏ ﺩﺭﺁﻣﺪﻩ ﺑﻮﺩ ﻋـﺮﺏﻧـﺸﻴﻦ ﺑـﻮﺩ‬

‫ﻭ ﻣــﺮﺩﻣﺶ ﺍﺯ ﻋﺮ‪‬ــﺎﯼ ﭘﺎﺭﺳــﯽﺯﺑــﺎﻥ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﻋــﺮﺏﺗﺒﺎﺭﻫــﺎﯼ ﺧــﺮﺍﺯ ﻧﻴــﺰ ﻣﺜــﻞ ﺩﻳﮕــﺮ‬

‫ﻋــﺮﺏﺗﺒﺎﺭﻫــﺎﯼ ﺧﺮﺍﺳــﺎﻥ ﻭ ﻣــﺎﻭﺭﺍﺀ ﺍﻟﻨــﻬﺮ ﺻــﻔﺖ‪» ‬ﺳــﺎﺩﺍﺕ« ﺭﺍ ﺑــﺮﺍﯼ ﺧﻮﺩﺷــﺎﻥ ﺣﻔــﻆ‬

‫ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺎﺑﺮ ﺑﺎ ﺳﭙﺎﻫﺶ ﳘﺮﺍﻩ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻮﺩ‪ ،‬ﻭ ﺍﻣﻴـﺪ ﺩﺍﺷـﺖ ﮐـﻪ ﻣـﺎﻭﺭﺍﺀ ﺍﻟﻨـﻬﺮ ﺭﺍ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺮﺍﻳﺶ ﺑﮕﻴﺮﻧﺪ‪ .‬ﺑﺎﺑﺮ ﺑﺎ ﺣﺎﮐﻢ ﺧﺮﺍﺯ ﻣﺬﺍﮐﺮﻩ ﮐﺮﺩ ﻭ ﺩﮊ ﺑﺪﻭﻥ ﻣﻘﺎﻭﻣﺘﯽ ﺗـﺴﻠﻴﻢ‬

‫ﺍﻭ ﺷــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻳﻨﺠــﺎ ﻧﻴــﺰ ﻋــﺮﻑ ﺳﻴﺎﺳــﯽ ﻭ ﻧﻈــﺎﻣﯽ ﺭﺍ ﺯﻳــﺮ ﭘــﺎ ﮔﺬﺍﺷــﺘﻨﺪ ﻭ ﺑــﺪﻭﻥ‬ ‫ﺗﻮﺟﻪ ﺑﻪﻧﻈﺮ ﺑﺎﺑﺮ‪ ،‬ﺣﺎﮐﻢ ﺭﺍ ﺩﺳﺘﮕﻴﺮ ﮐﺮﺩﻩ ﺑﻪﺟﺮﻡ ﺳﻨﯽ ﺑـﻮﺩﻥ ﮐـﺸﺘﻨﺪ ﻭ ﺑـﺮ ﺍﻓـﺮﺍﺩﺵ ﮐـﻪ‬ ‫ﺩﺭ ﻗﻠﻌــﻪ ﺑﻮﺩﻧــﺪ ﺗﻴــﻎ ﮔــﺸﻮﺩﻩ ﳘــﻪ ﺭﺍ ﮐــﺸﺘﺎﺭ ﮐﺮﺩﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﺳــﭙﺲ ﻗﻠﻌــﮥ ﻗﺮﺷــﯽ ﺩﺭ ﻣﻨﻄﻘــﮥ‬ ‫ﺧﺮﺍﺯ ﺭﺍ ﳏﺎﺻﺮﻩ ﮐﺮﺩﻧـﺪ ﻭ ﭘـﺲ ﺍﺯ ﻣـﺪﺗﯽ ﮔـﺸﻮﺩﻧﺪ‪ .‬ﺍﻣﻴـﺮ ﳒـﻢ ﺩﺳـﺘﻮﺭ ﮐـﺸﺘﺎﺭ ﳘﮕـﺎﻧﯽ‬ ‫ﻣﺮﺩﻡ ﺧﺮﺍﺯ ﺭﺍ ﺻﺎﺩﺭ ﮐﺮﺩ‪ .‬ﺑﺎﺑﺮ ﻧﺰﺩ ﺍﻭ ﭘﺎﺩﺭﻣﻴﺎﻧﯽ ﮐﺮﺩ ﮐﻪ ﲨﻌﻴﺖ ﺧﺮﺍﺯ ﺭﻋﺎﻳـﺎﯼ ﺍﻭﻳﻨـﺪ‬

‫ﻭ ﺍﻭ ﳕــﯽﺗﻮﺍﻧــﺪ ﮐــﻪ ﺑــﺮ ﺭﻋﺎﻳــﺎﯼ ﺧــﻮﺩﺵ ﺗﻴــﻎ ﺑﮕــﺸﺎﻳﺪ‪ ،‬ﺑﻠﮑــﻪ ﻭﻇﻴﻔــﻪ ﺩﺍﺭﺩ ﮐــﻪ ﺍﺯ ﺁ‪‬ــﺎ‬

‫ﲪﺎﻳــﺖ ﮐﻨــﺪ‪ .‬ﻭﻟــﯽ ﳒــﻢ ﻗﺰﻟﺒــﺎﺵ ﮐــﻪ ﺗــﺸﻨﮥ ﺧــﻮﻥﺭﻳــﺰﯼ ﺑــﻮﺩ ﻭ ﳕــﯽﺗﻮﺍﻧــﺴﺖ ﮐــﻪ ﻫــﻴﭻ‬ ‫ﺍﻧــﺴﺎﻥ ﺳ‪‬ـﻨ‪‬ﯽﺋــﯽ ﺭﺍ ﺯﻧــﺪﻩ ﺑﺒﻴﻨــﺪ ﺑــﻪ ﺗﻘﺎﺿــﺎﯼ ﺍﻭ ﺗــﻮﺟﻬﯽ ﻧﮑــﺮﺩ‪ .‬ﭼﻨــﺪﺗﻦ ﺍﺯ ﺳــﺮﺍﻥ ﺧــﺮﺍﺯ‬ ‫ﺑﻪﻧﺰﺩ ﻣﻴﺮﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ )ﺻﺪﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺧﺮﺍﺳـﺎﻥ( ﺭﻓﺘـﻪ ﮔﻔﺘﻨـﺪ‪ :‬ﺗـﻮ ﺍﺯ ﺳـﺎﺩﺍﺕﺍﯼ ﻭ‬

‫ﻣ ــﺎ ﻧﻴ ــﺰ ﺍﺯ ﺍﺯ ﺳ ــﺎﺩﺍﺕﺍﻳ ــﻢ؛ ﻣ ــﺎ ﻭ ﺗ ــﻮ ﻋﻤﻮﺯﺍﺩﮔ ــﺎﻥ ﻳﮑ ــﺪﻳﮕﺮﻳﻢ؛ ﺑﺮﺍﻳﻤ ــﺎﻥ ﻧ ــﺰﺩ ﺍﻣﻴ ــﺮ ﳒ ــﻢ‬

‫ﺷــﻔﺎﻋﺖ ﮐــﻦ ﺗــﺎ ﺍﺯ ﺧﻮﳕــﺎﻥ ﺩﺭﮔــﺬﺭﺩ‪ .‬ﻭﻗﺘــﯽ ﻏﻴــﺎﺙ ﺍﻟــﺪﻳﻦ ﺑــﺎ ﺍﻣﻴــﺮ ﳒــﻢ ﺩﺭﺑــﺎﺭﮤ ﺍﻳــﻦ‬ ‫ﺳﻴﺪﻫﺎ ﺳﺨﻦ ﮔﻔﺖ‪ ،‬ﺍﻣﻴﺮ ﳒﻢ ﭘﺎﺳﺦ ﺩﺍﺩ ﮐﻪ ﻣﮕﺮ ﻣـﯽﺷـﻮﺩ ﮐـﻪ ﻳـﮏ ﻧﻔـﺮ ﺷـﻴﻌﻪ ﻧﺒﺎﺷـﺪ ﻭ‬ ‫ﺍﺩﻋــﺎﯼ ﺳــﻴﺎﺩﺕ ﮐﻨــﺪ؟ ﺳــﻨﻴﺎﻥ ﳘــﻪﺷــﺎﻥ ﺩﴰــﻦ ﺍﻭﻻﺩ ﭘﻴﺎﻣﱪﻧــﺪ‪ ،‬ﻭ ﺍﻳﻨــﻬﺎ ﮐــﻪ ﻣــﯽﮔﻮﻳﻨــﺪ‬

‫ﺳ ــﻴﺪﻧﺪ ﺩﺭﻭﻍ ﻣ ــﯽﮔﻮﻳﻨ ــﺪ‪ .‬ﭼ ــﻮﻥ ﻏﻴ ــﺎﺙ ﺍﻟ ــﺪﻳﻦ ﺍﺻ ــﺮﺍﺭ ﻭﺭﺯﻳ ــﺪ ﮐ ــﻪ ﺍﻳﻨ ــﻬﺎ ﺭﺍ ﳘ ــﻪﮐ ــﺲ‬ ‫ﻣــﯽﺷﻨﺎﺳــﻨﺪ ﻭ ﻣــﯽﺩﺍﻧﻨــﺪ ﮐــﻪ ﺳــﺎﺩﺍﺕ‪ ‬ﺍﻭﻻﺩ ﭘﻴﺎﻣﱪﻧــﺪ ﻭ ﻧــﺰﺩ ﻣــﺮﺩﻡ ﺍﺣﺘــﺮﺍﻡ ﺩﺍﺭﻧــﺪ‪ ،‬ﺍﻣﻴــﺮ‬

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‫‪www.IrPDF.com‬‬

‫‪۱۴۳‬‬ ‫ﳒﻢ ﺑﻪﺍﻭ ﮔﻔﺖ‪» :‬ﻣـﺎ ﺳـﻴﺪ ﺳـﻨﯽ ﺭﺍ ﺳـﻴﺪ ﳕـﯽﺩﺍﻧـﻴﻢ‪ «.‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺧـﺮﺍﺯ ﭘـﺎﻧﺰﺩﻩ ﻫـﺰﺍﺭ‬ ‫ﺗ ــﻦ ﺭﺍ »ﺑ ــﺎ ﺯﻥ ﻭ ﻓﺮﺯﻧ ــﺪﺍﻥ ﺍﺯ ﺻ ــﻐﻴﺮ ﻭ ﮐﺒﻴ ــﺮ ﺑ ــﻪﻗﺘ ــﻞ ﺭﺳ ــﺎﻧﺪﻧﺪ«‪ .‬ﮐ ــﺸﺘﮕﺎﻥ‪ ‬ﺧﺎﻧ ــﺪﺍ‪‬ﺎﯼ‬ ‫ﻣــﺪﻋﯽ ﺳــﻴﺎﺩﺕ »ﻗﺮﻳــﺐ ﭼﻬﺎﺭﺻــﺪ ﺳــﻴﺪ ﻭ ﺳــﻴﺪﺯﺍﺩﻩ« ﺑﻮﺩﻧــﺪ‪ .‬ﲨﻌــﯽ ﺑــﻪ ﻣــﺴﺠﺪﻫﺎ ﭘﻨــﺎﻩ‬

‫ﺑ ــﺮﺩﻩ ﺑﻮﺩﻧ ــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻣ ــﺴﺠﺪﻫﺎ ﺭﺍ ﺑﺮﺳ ــﺮ ﺁ‪ ‬ــﺎ ﺑ ــﻪﺁﺗ ــﺶ ﮐ ــﺸﻴﺪﻧﺪ ﻭ ﳘ ــﻪ ﺭﺍ ﻧ ــﺎﺑﻮﺩ‬

‫ﮐﺮﺩﻧﺪ‪.‬‬

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‫ﺟﻨﺎﻳﺘﻬﺎﺋﯽ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺧﺮﺍﺯ ﮐﺮﺩﻧﺪ ﺑﺎﺑﺮ ﺭﺍ ﺍﺯ ﺩﺭﺧﻮﺍﺳـﺖ ﲪﺎﻳـﺖ ﭘـﺸﻴﻤﺎﻥ‬

‫ﮐﺮﺩ ﻭ ﺑﺮﺁﻥ ﺩﺍﺷـﺖ ﮐـﻪ ﺍﺯ ﺍﺩﺍﻣـﮥ ﭘﻴـﺸﺮﻭﻳﻬﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺳـﻐﺪ ﺟﻠـﻮﮔﻴﺮﯼ ﮐﻨـﺪ‪ .‬ﭼـﻮﻥ‬

‫ﺍﻣﻴــﺮ ﳒــﻢ ﻗــﺼﺪ ﭘﻴــﺸﺮﻭﯼ ﺑــﻪﺳــﻮﯼ ﻏﺠــﺪﻭﺍﻥ ﺩﺍﺷــﺖ‪ ،‬ﺑــﺎﺑﺮ ﺑــﻪ ﺍﻭ ﮔﻔــﺖ ﮐــﻪ ﺯﻣــﺴﺘﺎﻥ ﺩﺭ‬ ‫ﻼ ﺑـﻪ‬ ‫ﭘﻴﺶ ﺍﺳﺖ ﻭ ﻧﱪﺩ ﺩﺭ ﺯﻣﺴﺘﺎﻥ ﺩﺭ ﺍﻳﻦ ﺑﻴﺎﺑﺎ‪‬ﺎ ﺑﻪﺻﻼﺡ ﻧﻴﺴﺖ‪ ،‬ﻭ ‪‬ﺘﺮ ﺍﺳﺖ ﮐﻪ ﻓﻌ ﹰ‬

‫ﳘــﻴﻦ ﺍﻧــﺪﺍﺯﻩ ﮐــﻪ ﻓــﺘﺢ ﮐــﺮﺩﻩﺍﻳــﻢ ﺑــﺴﻨﺪﻩ ﳕــﺎﺋﻴﻢ‪ .‬ﺍﻣﻴــﺮ ﳒــﻢ ﮐــﻪ ﭘــﻴﺶ ﺍﺯ ﺁﻥ ﮔﻔﺘــﻪ ﺑــﻮﺩ‬ ‫»ﺑﻪﲰﺮﻗﻨﺪ ﺧﻮﺍﻫﻢ ﺭﻓﺖ‪ ،‬ﲰﺮﻗﻨﺪ ﺭﺍ ﻭﻳﺮﺍﻥ ﺧﻮﺍﻫﻢ ﮐﺮﺩ ﻭ ﺩﺭ ﺟﺎﯼ ﺧﺎﻧﻪﻫﺎﻳﺶ ﺧﺮﺑﺰﻩ‬

‫ﺧﻮﺍﻫﻢ ﮐﺎﺷﺖ« ﺑﻪ ﻧﺼﺎﻳﺢ ﺑﺎﺑﺮ ﺗﻮﺟﻪ ﻧﻨﻤﻮﺩ‪ ،‬ﻭ ﺑـﻪ ﻏﺠـﺪﻭﺍﻥ ﺭﻓﺘـﻪ ﺩﮊ ﻏﺠـﺪﻭﺍﻥ ﺭﺍ ﺩﺭ‬ ‫ﳏﺎﺻــﺮﻩ ﮔﺮﻓــﺖ‪ .‬ﻏﺠــﺪﻭﺍﻥ ﺑــﺎ ﳘــﮥ ﺗــﻮﺍﻧﺶ ﺩﺭ ﺑﺮﺍﺑــﺮ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭘﺎﻳــﺪﺍﺭﯼ ﻭﺭﺯﻳــﺪ ﻭ ﺍﺯ‬ ‫ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ ﻳــﺎﻭﺭﯼ ﺧﻮﺍﺳــﺖ‪ .‬ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ ﺑــﻪﺯﻭﺩﯼ ﺑــﻪ ﻏﺠــﺪﻭﺍﻥ ﺭﺳــﻴﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ‬

‫ﻣﻴﺎﻥ‪ ،‬ﺑﺎﺑﺮ ﮐﻪ ﺍﺯ ﺟﻨﺎﻳﺘﻬﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺳﺘﻮﻩ ﺁﻣﺪﻩ ﺑﻮﺩ ﺳﭙﺎﻫﺶ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺍﻣﻴﺮ ﳒﻢ‬ ‫ﺭﺍ ﺭﻫــﺎ ﮐــﺮﺩ ﻭ ﺭﻓــﺖ‪ .‬ﻣﻴــﺮ ﻏﻴــﺎﺙ ﺍﻟــﺪﻳﻦ ﻧﻴــﺰ ﮐــﻪ ﺍﮐﻨــﻮﻥ ﻣﺘﻮﺟــﻪ ﺷــﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﻣ ــﺬﻫﺐ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﻧﻪ ﺗﺸﻴﻊ ﺑﻠﮑﻪ ﻳﮏ ﻣﺬﻫﺐ ﺧﺎﺹ ﺍﺳـﺖ‪ ،‬ﻭ ﺍﺯ ﮐـﺸﺘﺎﺭ ﺳـﺎﺩﺍﺕ ﺧـﺮﺍﺯ ﻭ ﻗﹶﺮﺷـﯽ‬ ‫ﻧﻴﺰ ﺩﻝﺭﳒﻪ ﻭ ﺍﺯ ﳘﮑﺎﺭﯼ ﺑﺎ ﺩﺳﺘﮕﺎﻩ ﻗﺰﻟﺒﺎﺷﺎﻥ ﭘﺸﻴﻤﺎﻥ ﺑﻮﺩ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺭﻫـﺎ ﮐـﺮﺩﻩ ﺑـﻪ‬

‫ﺑــﺎﺑﺮ ﭘﻴﻮﺳــﺖ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻪﺳــﺨﺘﯽ ﺷﮑــﺴﺖ ﻳﺎﻓﺘﻨــﺪ؛ ﺣــﺴﻴﻦ ﺑﻴــﮏ ﹶﻟ ﹶﻠــﻪ ﺑــﺎ ﮔﺮﻭﻫــﯽ ﺍﺯ‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑ ــﻪﻫ ـﺮﺍﺕ ﮔﺮﻳﺨﺘﻨــﺪ؛ ﺑ ــﺎﻳﺮﺍﻡ ﺑﻴ ــﮏ ﮐــﺸﺘﻪ ﺷ ــﺪ؛ ﺍﻣﻴ ــﺮ ﳒــﻢ ﺩﺳ ــﺘﮕﻴﺮ ﺷ ــﺪ‪ ،‬ﻭ‬

‫ﻋﺒﻴﺪﺍﷲ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﺳﺮﺵ ﺭﺍ ﺑﺮﻳﺪﻧﺪ‪.‬‬

‫ﺭﺳ ــﻢ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﮐ ــﻪ ﺍﺯ ﺑﻴﺎﺑﺎ‪ ‬ــﺎ ﺑ ــﺎ ﺧ ــﻮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧ ــﺪ ﭼ ــﻨﻦ ﺑ ــﻮﺩ ﮐ ــﻪ ﺑ ــﻪﻫﺮﺟ ــﺎ‬ ‫‪ 1‬ﻋﺎﱂ ﺁﺭﺍﯼ ﺻﻔﻮﯼ‪ .۳۷۲ ۳۷۱ ،‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪ .۴۳۲ ۴۳۰ ،‬ﺍﻣﻴﺮﳏﻤﻮﺩ‬ ‫ﺧﻮﺍﻧﺪﻣﻴﺮ‪ .۷۸ ۷۷ ،‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۱۳۱ ،‬‬

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‫‪۱۴۴‬‬ ‫ﻻ ﮐــﺎﺭﻭﺍﻥﻭﺍﺭ ﻣــﯽﺭﻓﺘﻨــﺪ ﻧــﻪ‬ ‫ﻣــﯽﮐﻮﭼﻴﺪﻧــﺪ ﺍﻣﻮﺍﻟــﺸﺎﻥ ﺭﺍ ﻧﻴــﺰ ﳘــﻮﺍﺭﻩ ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﻭ ﻣﻌﻤــﻮ ﹰ‬ ‫ﻟﺸﮑﺮﻭﺍﺭ‪ .‬ﻫـﻴﭻ ﮔﺮﻭﻫـﯽ ﺍﺯ ﺁ‪‬ـﺎ ﻫﻨـﻮﺯ ﻫـﻴﭻ ﺷـﻬﺮﯼ ﺍﺯ ﺷـﻬﺮﻫﺎﯼ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺑـﺮﺍﯼ ﻧـﺸﻴﻤﻦﹺ‬ ‫ﺩﺍﻳﻤــﯽ ﺍﻧﺘﺨ ــﺎﺏ ﻧﮑــﺮﺩﻩ ﺑﻮﺩﻧ ــﺪ ﺑﻠﮑــﻪ ﺯﻧ ــﺪﮔﯽ ﻣﺘﻨﻘــﻞ ﺩﺍﺷ ــﺘﻨﺪ‪ .‬ﺁ‪‬ــﺎ ﺗ ــﺎ ﺑــﻪ ﻏﺠ ــﺪﻭﺍﻥ‬

‫ﺭﺳــﻴﺪﻩ ﺑﺎﺷــﻨﺪ ﺑــﺮ ﺳــﺮ ﺭﺍﻫــﺸﺎﻥ ﺍﻣــﻮﺍﻝ ﺑــﺴﻴﺎﺭﯼ ﻧﻴــﺰ ﺍﺯ ﺍﻳﺮﺍﻧﻴــﺎﻥ‪ ‬ﺧﺮﺍﺳــﺎﻥ ﺗــﺎﺭﺍﺝ ﮐــﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺷـﺎﻣﻞ ﺯﺭ ﻭ ﺯﻳﻮﺭﻫـﺎ ﻭ ﺍﻣـﻮﺍﻝ ﮔﺮﺍﻧﺒـﻬﺎ ﺑـﻮﺩ‪ .‬ﳘـﮥ ﺍﻳـﻦ ﺍﻣـﻮﺍﻝ ﺑـﻪﺩﺳـﺖ ﺍﺯﺑﮑـﺎﻥ‬

‫ﺍﻓﺘﺎﺩ‪ .‬ﭼﻨﺎﻧﮑﻪ ﺑﻌﺪﻫﺎ ﻳﮑﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮔﻔﺘﻪ ﺍﺳﺖ‪:‬‬

‫ﻏﻨﻴﻤ ــﺖ ﺑﻴ ــﺮﻭﻥ ﺍﺯ ﺣ ــﺪ ﻭ ﺣ ــﺴﺎﺏ ﻭ ﴰ ــﺎﺭ ﺍﺯ ﺍﺳ ــﭙﺎﻥ ﺭﺍﻫ ــﻮﺍﺭ ﻭ ﺷ ــﺘﺮﺍﻥ‪ ‬ﺑ ــﺎﺭﺩﺍﺭ ﻭ‬ ‫ﻇﺮﻭﻑ ﺯﺭﻳﻦ ﻭ ﺍﻭﺍﻧﯽ ﻧﻘﺮﻩ ﻭ ﻃﻼ ﺑﻪﺩﺳﺖ ﺍﻓﺘﺎﺩ )ﻳﻌﻨﯽ ﺑـﻪﺩﺳـﺖ ﺍﺯﺑﮑـﺎﻥ ﺍﻓﺘـﺎﺩ(؛‬ ‫‪١‬‬ ‫ﻭ ﺍﺯﺑﮑﺎﻥ‪ ‬ﺑﯽﺳﺮ ﻭ ﭘﺎ ﳘﻪ ﺗﻮﺍﻧﮕﺮ ﺷﺪﻧﺪ‪.‬‬ ‫ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ ﺑــﻪﺩﻧﺒــﺎﻝ ﺍﻳــﻦ ﭘﻴـﺮﻭﺯﯼ ﺑــﺮ ﺑﻠــﺦ ﻭ ﺳﺮﺍﺳــﺮ ﺧﺮﺍﺳــﺎﻥ ﺩﺳــﺖ ﻳﺎﻓــﺖ‪ ،‬ﻭ‬ ‫ﮔﺮﻭﻫﯽ ﺍﺯ ﺍﺯﺑﮑﺎﻥ ﺭﺍ ﺑﻪ ﻗﺼﺪ ﺗﺼﺮﻑ ﻫﺮﺍﺕ ﮔﺴﻴﻞ ﮐﺮﺩ‪ .‬ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬ ‫ﭘــﻴﺶ ﺍﺯ ﺁﻧﮑــﻪ ﺳــﭙﺎﻫﻴﺎﻥ ﻋﺒﻴــﺪﺍﷲ ﺑــﻪﻫــﺮﺍﺕ ﺭﺳــﻴﺪﻩ ﺑﺎﺷــﻨﺪ ﺍﺯ ﻫــﺮﺍﺕ ﮔﺮﻳﺨﺘﻨــﺪ ﻭ ﺍﺯ ﺭﺍﻩ‬

‫ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ ﺳﻴــﺴﺘﺎﻥ ﻭ ﻃــﺒﺲ ﺭﺍﻫــﯽ ﺍﻳــﺮﺍﻥ ﻣﺮﮐــﺰﯼ ﺷــﺪﻧﺪ ﻭ ﺩﺭ ﻳﮑــﯽ ﺍﺯ ﺷــﮑﺎﺭﮔﺎﻫﻬﺎﯼ‬ ‫ﺍﻃﺮﺍﻑ ﺍﺳﭙﻬﺎﻥ ﺑﻪ ﺍﺭﺩﻭﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭘﻴﻮﺳﺘﻨﺪ ﺗﺎ ﺧﱪ ﺷﮑـﺴﺖ ﺑـﺰﺭﮒ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ‬ ‫ﺑــﻪ ﺍﻭ ﺑﺮﺳــﺎﻧﺪ‪ .‬ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ ﺩﺭ ﻣﻴــﺎﻥ ﺳــﺮﻭﺭ ﻭ ﺷــﺎﺩﯼ ﻣــﺮﺩﻡ ﻫــﺮﺍﺕ ﻭﺍﺭﺩ ﺁﻥ ﺷــﻬﺮ ﺷــﺪ‪.‬‬

‫ﻣــﺮﺩﻡ ﻫــﺮﺍﺕ ﺗﱪﺍﺋﻴــﺎﻥ‪ ‬ﺑﺰﻫﮑــﺎﺭ ﺭﺍ ﻣــﻮﺭﺩ ﺗﻌﻘﻴــﺐ ﻗــﺮﺍﺭ ﺩﺍﺩﻧــﺪ ﻭ ﺑــﺮ ﻫﺮﮐــﻪ ﺩﺳــﺖ ﻳﺎﻓﺘﻨــﺪ‬ ‫ﮐﺸﺘﻨﺪ‪ .‬ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﮐﻪ ﺧﻮﺩﺵ ﺭﺍ ﺷـﺎﻩ ﺍﻳـﺮﺍﻥ ﻣـﯽﺩﺍﻧـﺴﺖ‪ ،‬ﺑـﻪ ﺷـﮑﺮﺍﻧﮥ ﺍﻳـﻦ ﭘﻴـﺮﻭﺯﯼ‬

‫ﺭﺍﻫﯽ ﻣﺸﻬﺪ ﻭ ﺯﻳﺎﺭﺕ ﺍﻣﺎﻡ ﺭﺿﺎ ﺷـﺪ‪ ،‬ﻭ ﺩﺭ ﺟـﻮﺍﺭ ﺑﺎﺭﮔـﺎﻩ ﺍﻣـﺎﻡ ﺭﺿـﺎ ﺗـﺎﺝ ﺷـﺎﻫﯽ ﺭﺍ ﺑﺮﺳـﺮ‬ ‫‪‬ﺎﺩ ﺗﺎ ﺍﺯ ﺍﻣﺎﻡ ﺭﺿﺎ ﺗﱪﮎ ﺑﮕﻴﺮﺩ )ﺁﺫﺭﻣﺎﻩ ‪.(۸۹۱‬‬

‫ﭼﻮﻥ ﺯﻣﺴﺘﺎﻥ ﺳﭙﺮﯼ ﺷﺪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺭﺍ ﺑﺮﺍﯼ ﺣﺮﮐـﺖ ﺑـﻪ ﺧﺮﺍﺳـﺎﻥ‬

‫ﺁﻣ ــﺎﺩﻩ ﮐ ــﺮﺩ‪ .‬ﺍﻭ ﺍﺑﺘ ــﺪﺍ ﻣﺮﺍﺳ ــﻢ ﺟ ــﺸﻦ ‪ ‬ــﺎﺭ ﺭﺍ ﺑﺮﭘ ــﺎ ﺩﺍﺷ ــﺖ ﻭ ﭼﻨ ــﺪﺭﻭﺯﯼ ﺭﺍ ﺑ ــﻪ ﻋ ــﻴﺶ ﻭ‬ ‫ﻋﺸﺮﺕ ﮔﺬﺭﺍﻧﺪ‪ ،‬ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺍﺯ ﺩﺧﺘﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻥ‪ ‬ﺍﺳﻴﺮﺷﺪﮤ ﺍﻳﺮﺍﻧﯽ ﮐﺎﻡ ﺩﻝ ﺳﺘﺎﻧﺪﻧﺪ‬

‫ﻭ ﺑـﻪ ﺷـﮑﺮﺍﻧﮥ ﭘﻴﺮﻭﺯﻳﻬـﺎ ﻭ ﻧﻌﻤﺘــﻬﺎﺋﯽ ﮐـﻪ ﺧﺪﺍﻳـﺸﺎﻥ ﺑـﻪﺁ‪‬ــﺎ ﺩﺍﺩﻩ ﺑـﻮﺩ ﺑـﺎﺩﻩﻫـﺎ ﻧﻮﺷــﻴﺪﻧﺪ؛‬ ‫‪ 1‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۸۰ ،‬‬

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‫‪۱۴۵‬‬ ‫ﺁﻧﮕﺎﻩ ﺑﻪ ﻗـﺼﺪ ﺧﺮﺍﺳـﺎﻥ ﺣﺮﮐـﺖ ﮐﺮﺩﻧـﺪ‪ .‬ﻋﺒﻴـﺪﺍﷲ ﺧـﺎﻥ ﺩﺭ ﻣـﺸﻬﺪ ﺑـﻮﺩ‪ ،‬ﺯﻳـﺮﺍ ﻣـﺸﻬﺪ ﺭﺍ‬ ‫ﭘﺎﻳﺘﺨﺖ ﺧﻮﻳﺶ ﮐﺮﺩﻩ ﺑﻮﺩ ﺗﺎ ﺳﻠﻄﻨﺘﺶ ﺭﺍ ﺑﻪ ﺍﻣﺎﻡ ﺭﺿﺎ ﻣﺘﱪﮎ ﮐﻨﺪ‪ .‬ﺍﺯ ﺁﳒﺎ ﮐﻪ ﲞﺶ‬ ‫ﺍﻋﻈﻢ ﻧﻴﺮﻭﻫﺎﻳﺶ ﺩﺭ ﻫﺮﺍﺕ ﻭ ﻣﺮﻭ ﺑﻮﺩﻧﺪ‪ ،‬ﻭﻗﺘﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪ ﻣـﺸﻬﺪ ﺭﺳـﻴﺪﻧﺪ ﺍﻭ ﻣـﺸﻬﺪ‬

‫ﺭﺍ ﺭﻫــﺎ ﮐــﺮﺩﻩ ﺑــﻪ ﻣــﺎﻭﺭﺍﺀ ﺍﻟﻨــﻬﺮ ﺑﺮﮔــﺸﺖ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭﺍﺭﺩ ﻣــﺸﻬﺪ ﺷــﺪﻧﺪ ﻭ ﻣــﺮﺩﻡ ﻣــﺸﻬﺪ ﺭﺍ‬ ‫ﺑﻪﺧﺎﻃﺮ ﺁﻧﮑﻪ ﺍﺯ ﻋﺒﻴﺪﺍﷲ ﻫﻮﺍﺩﺍﺭﯼ ﳕﻮﺩﻩ ﺑﻮﺩﻧﺪ ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎﻡ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﻫﺰﺍﺭﺍﻥ ﺗﻦ‬

‫ﺭﺍ ﺍﺯ ﺩﻡ ﺗﻴﻎ ﮔﺬﺭﺍﻧﺪﻧﺪ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺳﭙﺲ ﺑﻪﻗﺼﺪ ﻫﺮﺍﺕ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ ﻭ ﺳـﭙﺎﻩ ﺍﺯﺑـﮏ ﺭﺍ ﺩﺭ ﮐﻨـﺎﺭ ﻫـﺮﺍﺕ‬

‫ﺷﮑﺴﺖ ﺩﺍﺩﻩ ﺑﺮﺁﻥ ﺷـﻬﺮ ﺩﺳـﺖ ﻳﺎﻓـﺖ‪ .‬ﺍﻭ ﺑـﻪ ﺍﻧﺘﻘـﺎﻡ ﺧـﻮﻥ ﺗﱪﺍﺋﻴـﺎﻥ ﮐـﻪ ﺑـﻪﺩﺳـﺖ ﻣـﺮﺩﻡ‬

‫ﻫﺮﺍﺕ ﮐﺸﺘﻪ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺩﺳﺖ ﺑﻪﮐﺸﺘﺎﺭ ﮔﺸﻮﺩ ﻭ ﲞﺶ ﺍﻋﻈﻢ ﻣﺮﺩﻡ ﺷـﻬﺮ ﺭﺍ ﮐـﻪ ﺩﺭ ﺩﻭﺭ‬

‫ﻗﺒﻠﯽ ﺍﺯ ﺗﻴﻎ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﻫﻴﺪﻩ ﺑﻮﺩﻧﺪ ﮐﺸﺘﺎﺭ ﮐﺮﺩ‪ ،‬ﻭ ﻫـﺰﺍﺭﺍﻥ ﺧﺎﻧـﻪ ﺭﺍ ﺩﺭ ﺁﺗـﺶ ﺳـﻮﺯﺍﻧﺪ‪،‬‬ ‫ﻭ ﻣﺰﺍﺭﻉ ﻭ ﺑﺎﻏﺴﺘﺎ‪‬ﺎﯼ ﺭﻭﺳﺘﺎﻫﺎﯼ ﺍﻃﺮﺍﻑ ﻫﺮﺍﺕ ﺭﺍ ﺑﻪﺁﺗﺶ ﮐـﺸﻴﺪ ﺗـﺎ ﺑﻘﺎﻳـﺎﯼ ﻣـﺮﺩﻡ ﺩﺭ‬ ‫ﻗﺤﻄﯽ ﺗﻠﻒ ﺷﻮﻧﺪ‪.‬‬

‫ﭘﺲ ﺍﺯ ﲣﺮﻳﺐ ﻫﺮﺍﺕ ﺑﻪ ﺑﺎﺩﻏﻴﺲ )ﺍﮐﻨﻮﻥ ﺩﺭ ﴰﺎﻝﹺ ﻣﻴﺎﻧﯽﹺ ﺍﻓﻐﺎﻧـﺴﺘﺎﻥ( ﺭﻓـﺖ؛ ﻭ‬ ‫ﭼﻮﻧﮑﻪ ﻣﺮﺩﻡ ﺑﺎﺩﻏﻴﺲ ﻣﺜﻞ ﻣﺮﺩﻡ ﻫﺮﺍﺕ ﺗﱪﺍﺋﻴﺎﻥ ﺭﺍ ﮐﺸﺘﺎﺭ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﺩﺳــﺘﻮﺭ ﮐــﺸﺘﺎﺭ ﳘﮕــﺎﻧﯽ ﻣــﺮﺩﻡ ﺑــﺎﺩﻏﻴﺲ ﺩﺍﺩ‪ ،‬ﻭ ﻫــﺰﺍﺭﺍﻥ ﺗــﻦ ﮐــﺸﺘﺎﺭ ﺷــﺪﻧﺪ‪ .‬ﺍﻭ ﺳــﭙﺲ‬

‫ﻳﮑﭽﻨــﺪ ﺩﺭ ﻧــﻮﺍﺣﯽ ﳐﺘﻠــﻒ ﺧﺮﺍﺳــﺎﻥ ﺑــﻪ ﮐــﺸﺘﺎﺭ ﻭ ﲣﺮﻳــﺐ ﺍﺩﺍﻣــﻪ ﺩﺍﺩ ﺗــﺎ ﺍﻧﺘﻘــﺎﻡ ﺧــﻮﻥ‬ ‫ﺑــﺎﻳﺮﺍﻡ ﺑﻴــﮏ ﻭ ﺍﻣﻴــﺮ ﳒــﻢ ﺭﺍ ﺍﺯ ﺳــﻨﻴﺎﻧﯽ ﮐــﻪ ﺍﺯ ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ‪ ‬ﺳ ـﻨﯽﹺ ﺑــﯽﺩﻳــﻦ ﻫــﻮﺍﺩﺍﺭﯼ‬

‫ﳕﻮﺩﻩ ﺑﻮﺩﻧﺪ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﺍﺯ ﮐﺸﺘﺎﺭﻫﺎ ﻭ ﺗﺎﺭﺍﺟﻬﺎ ﻭ ﲣﺮﻳﺒﻬﺎ ﻓﺮﺍﻏﺖ ﻳﺎﻓـﺖ ﻭﮐﻴﻨـﻪﺍﺵ ﻓـﺮﻭﮐﺶ‬

‫ﮐــﺮﺩ‪ ،‬ﻫــﺮﺍﺕ ﻭ ﻣــﺮﻭ ﺭﺍ ﺑــﻪ ﺯﻳﻨــﻞ ﺑﻴــﮏ ﺷــﺎﻣﻠﻮ )ﻗﺰﻟﺒــﺎﺵ ﺍﻫــﻞ ﺟﻨــﻮﺏﹺ ﺍﻧــﺎﺗﻮﻟﯽ( ﻭ ﺑﻠــﺦ ﻭ‬

‫ﻣﻴﻬﻨــﻪ ﻭ ﻓﺎﺭﻳــﺎﺏ ﺭﺍ ﺑــﻪ ﺩﻳﻮﺳــﻠﻄﺎﻥ ﺭﻭﻣﻠــﻮ )ﻗﺰﻟﺒــﺎﺵ ﺍﻫــﻞ ﺍﻧــﺎﺗﻮﻟﯽ( ﲞــﺸﻴﺪ‪ ،‬ﻭ ﺧــﻮﺩ ﺑــﺎ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺳﻮﯼ ﺍﻳﺮﺍﻥ ﻣﺮﮐﺰﯼ ﺑﺮﮔﺸﺖ‪.‬‬

‫ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻗﻀﺎﻳﺎ ﺳﺮﺍﺳﺮ ﺧﻮﺍﺭﺯﻡ ﻭ ﺳ‪‬ﻐﺪ ﻭ ﻓﺮﻏﺎﻧﻪ ﻭ ﲞـﺸﯽ ﺍﺯ ﺳـﺮﺯﻣﻴﻦ ﭘـﺎﺭﺕ ﻭ‬

‫ﮔﺮﮔﺎﻥ ﺩﺭ ﺩﺳﺖ ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﻣﺎﻧﺪ‪ .‬ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺗـﺎ ﺯﻧـﺪﻩ ﺑـﻮﺩ ﺧـﻮﺩﺵ ﺭﺍ ﺷـﺎﻩ ﺍﻳـﺮﺍﻥ‬

‫ﻣ ــﯽﻧﺎﻣﻴ ــﺪ ﻭ ﺍﺯ ﺗ ــﻼﺵ ﺑ ــﺮﺍﯼ ﺑﻴ ــﺮﻭﻥ ﮐ ــﺸﻴﺪﻥ ﺑﻘﻴ ــﮥ ﺍﻳ ــﺮﺍﻥ ﺍﺯ ﺩﺳ ــﺖ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺳ ــﺖ‬

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‫‪www.IrPDF.com‬‬

‫‪۱۴۶‬‬ ‫ﻧﮑ ـ ــﺸﻴﺪ‪ .‬ﺍﻭ ﺩﺭ ﺗ ـ ــﺮﻭﻳﺞ ﻓﺮﻫﻨ ـ ــﮓ ﻭ ﺯﺑ ـ ــﺎﻥ ﺍﻳﺮﺍﻧ ـ ــﯽ ﮐﻮﺷ ـ ــﻴﺪ‪ .‬ﺍﻭ ﺩﺭ ﺍﺩﺑﻴ ـ ــﺎﺕ ﭘﺎﺭﺳ ـ ــﯽ‬ ‫ﲢﺼﻴﻼﺕ ﻋﺎﻟﯽ ﺩﺍﺷﺖ ﻭ ﺑﻪ ﭘﺎﺭﺳﯽ ﺷﻌﺮ ﻣﯽﺳﺮﻭﺩ‪ ،‬ﻭ ﺩﺭ ﺷﻌﺮﻫﺎﻳﺶ ﻋﻼﻗﻪ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ‬ ‫ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﺍﺑﺮﺍﺯ ﻣﯽﺩﺍﺷﺖ‪ .‬ﺍﻭ ﺩﺭ ﻳﮑﯽ ﺍﺯ ﻏﺰﳍـﺎﻳﺶ ﺗـﺼﺮﻳﺢ ﮐـﺮﺩﻩ ﮐـﻪ ﮐـﺸﻮﺭﯼ ﮐـﻪ ﺩﺭ‬ ‫ﺩﺳـﺖ ﺍﻭ ﺍﺳـﺖ ﺑــﻪ ﻣﺜﺎﺑـﮥ ﺟـﺴﻤﯽ ﺍﺳــﺖ ﮐـﻪ ﺟـﺎﻧﺶ ﻳﻌﻨــﯽ ﺍﻳـﺮﺍﻥ‪ ‬ﻣﺮﮐـﺰﯼ ﺍﺯ ﺁﻥ ﺟــﺪﺍ‬

‫ﺷﺪﻩ ﺍﺳﺖ‪:‬‬

‫ﺑـ ــﺎ ﹺﺯ ﺟ ـ ــﺎﱎ ﻫـ ــﻮﺱ ﻣﻠـ ــﮏ ﺧﺮﺍﺳ ـ ـ ــﺎﻥ ﺩﺍﺭﺩ‬

‫ﺗ ــﻦ ﺑ ــﯽﺟ ــﺎﻥ ﺷ ــﺪﮤ ﻣ ــﻦ ﻫ ــﻮﺱ ﺟ ــﺎﻥ ﺩﺍﺭﺩ‬

‫ﺭﻭﺣ ــﺒﺨﺶﺍﺳ ــﺖﴰ ــﺎﻟﺶﭼ ــﻮ ﺩﻡﹺ ﺭﻭﺡﺍﷲ‬

‫ﻣﮕ ـ ـ ــﺮ ﺍﻭ ﻧﻴـ ـ ــﺰ ﻫ ـ ـ ــﻮﺍﯼ ﭘـ ـ ـ ـﻞﹺ ﻣـ ـ ــﺎﻻﻥ ﺩﺍﺭﺩ‬

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‫ﴰﺎﺭﯼ ﺍﺯ ﻓﻘﻬﺎ ﻭ ﺍﺩﺑـﺎ ﻭ ﺑﺰﺭﮔـﺎﻥ‪ ‬ﺳـﺮﺯﻣﻴﻨﻬﺎﯼ ﺩﺭﻭﻧـﯽﹺ ﺍﻳـﺮﺍﻥ ﮐـﻪ ﺍﺯ ﺗﻴـﻎ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬ ‫ﺭﻫﻴــﺪﻩ ﺑــﻪﺧﺮﺍﺳــﺎﻥ ﻭ ﺳــﻐﺪ ﮔﺮﻳﺨﺘــﻪ ﺑﻮﺩﻧــﺪ ﻣــﻮﺭﺩ ﲪﺎﻳــﺖ ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ ﻗــﺮﺍﺭ ﮔﺮﻓﺘﻨــﺪ‪.‬‬

‫ﻧﺎﻣـ ــﺪﺍﺭﺗﺮﻳﻦﹺ ﺍﻳﻨـ ــﻬﺎ ﻓـ ــﻀﻞ ﺍﷲ ﺭﻭﺯ‪‬ـ ــﺎﻥ ﺧﻨﺠـ ــﯽ ﺍﺳـ ــﺖ ﮐـ ــﻪ ﮐﺘـ ــﺎﺏ ﻣﻌـ ــﺮﻭﻑ‪» ‬ﺳ‪‬ـ ــﻠﻮﮎ‪‬‬

‫ﺍﳌﹸﻠﻮﮎ« ﺩﺭ ﻓﻘﻪ ﺳﻴﺎﺳﯽ‪ ،‬ﻭ »ﻣﻬﻤﺎﻥﻧﺎﻣﮥ ﲞﺎﺭﺍ« ﺭﺍ ﺑﺮﺍﯼ ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺑﻪﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ‬

‫ﺑﻪ ﺭﺷﺘﮥ ﲢﺮﻳﺮ ﺩﺭﺁﻭﺭﺩ‪ .‬ﮐﺘﺎﺏ ﺳﻠﻮﮎ ﺍﳌﻠﻮﮎ ﮐﻪ ﺍﺯ ﻣﻨﺎﺑﻊ ﺑـﺴﻴﺎﺭ ﺑﺎﺍﳘﻴـﺖ ﺩﺭ ﻧﻈﺮﻳـﮥ‬

‫ﺳﻴﺎﺳﯽ ﺍﺳـﻼﻡ ﺍﺳـﺖ ﺭﺍ ﺍﻭ ﺑـﻪ ﻋﺒﻴـﺪﺍﷲ ﺧـﺎﻥ ﺗـﺪﺭﻳﺲ ﻣـﯽﮐـﺮﺩ؛ ﻳﻌﻨـﯽ ﻋﺒﻴـﺪﺍﷲ ﺧـﺎﻥ ﺩﺭ‬ ‫ﳘــﻴﻦ ﺯﻣ ــﺎﻥ ﮐــﻪ ﭘﺎﺩﺷ ــﺎﻩ ﺑــﻮﺩ ﻧ ــﺰﺩ ﻓــﻀﻞ ﺍﷲ ﺭﻭﺯ‪ ‬ــﺎﻥ ﺧﻨﺠــﯽ ﻓﻘ ــﻪ ﺳﻴﺎﺳــﯽ ﻭ ﺍﺩﺑﻴ ــﺎﺕ‬

‫ﭘﺎﺭﺳﯽ ﻣﯽﺁﻣﻮﺧﺖ‪ .‬ﺩﺍﺳﺘﺎﻥ ﺗﻼﺷﻬﺎﯼ ﻋﺒﻴﺪﺍﷲ ﺧـﺎﻥ ﮐـﻪ ﺧـﻮﺩﺵ ﺭﺍ ﭘﺎﺩﺷـﺎﻩ ﺣﻘﻴﻘـﯽ‬

‫ﺍﻳــﺮﺍﻥ ﻣــﯽﻧﺎﻣﻴــﺪ ﺑــﺮﺍﯼ ﺁﺯﺍﺩﺳــﺎﺯﯼ ﺍﻳــﺮﺍﻥ ﺍﺯ ﺩﺳــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺍﺳــﺘﺎﻥ ﺩﺭﺍﺯﯼ ﺍﺳــﺖ‪.‬‬

‫ﻭﻗ ــﺎﻳ ﹺﻊ ﺍﻳ ــﻦ ﺟﻨﮕﻬ ــﺎ ﺭﺍ ﺗ ــﺎﺭﻳﺦﻧﮕ ــﺎﺭﺍﻥ ﺻ ــﻔﻮﯼ ﺑ ــﺎ ﻋﻨ ــﻮﺍﻥ ﺟﻨﮕﻬ ــﺎﯼ ﺍﺯﺑﮑ ــﺎﻥ ﺑ ــﺎ ﺷ ــﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﻭ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺑﻪﺗﻔﺼﻴﻞ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ ،‬ﮐﻪ ﻣﻮﺿﻮﻉ ﮐﺘﺎﺑﭽﮥ ﻣﺎ ﻧﻴﺴﺖ‪.‬‬

‫ﻳــﮏ ﻧــﺴﻠﯽ ﭘــﺲ ﺍﺯ ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ‪ ،‬ﻧﻔﺮﺗــﯽ ﮐــﻪ ﺍﺯ ﺗــﺸﻴﻊ ﺻــﻔﻮﯼ ﺩﺭ ﻣﻴــﺎﻥ ﺗﺮﮐــﺎﻥ‬

‫ﺳــﻨﯽﹺ ﺟﺎﮔﻴﺮﺷ ــﺪﻩ ﺩﺭ ﺳ ــﻐﺪ ﻭ ﺧــﻮﺍﺭﺯﻡ ﺍﻳﺠ ــﺎﺩ ﺷ ــﺪ ﺑ ــﻪﺍﺣــﺴﺎﺱ ﻧﻔ ــﺮﺕ ﺍﺯ ﺩﻭﻟ ــﺖ ﺍﻳ ــﺮﺍﻥ‬

‫ﺗﺒﺪﻳﻞ ﮔﺮﺩﻳﺪ ﻭ ﺗﺮﮐﺎﻥ ﺧﻮﺍﺭﺯﻡ ﻭ ﺳﻐﺪ ﺩﺭ ﻃﯽ ﺩﻭ ﻧﺴﻞ ﺑﻌﺪ ﺯﺑﺎﻥ ﻭ ﺍﺩﺏ ﭘﺎﺭﺳﯽ ﺭﺍ ﮐﻨﺎﺭ‬

‫‪‬ﺎﺩﻩ ﭘﻴﻮﻧﺪﻫﺎﯼ ﺗـﺎﺭﻳﺨﯽ ﺑـﺎ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺑـﺮﺍﯼ ﳘﻴـﺸﻪ ﺍﺯ ﺧـﺎﻃﺮ ﺯﺩﻭﺩﻧـﺪ‪ .‬ﺍﺯ ﺁﻥ ﭘـﺲ ﺗﻨـﻬﺎ‬

‫‪ 1‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ‪.۵۱ ،‬‬

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‫‪۱۴۷‬‬ ‫ﺭﺍﺑﻄﮥ ﺍﻳﻨﻬﺎ ﺑﺎ ﺍﻳـﺮﺍﻥ ﺭﺍﺑﻄـﮥ ﺧـﺼﻤﺎﻧﻪ ﻭ ﻣﺒﺘﻨـﯽ ﺑـﺮ ﻧﻔـﺮﺕ ﺍﺯ ﻣـﺬﻫﺐ ﻗﺰﻟﺒﺎﺷـﺎﻥ )ﻣـﺬﻫﺐ‬ ‫ﺭﲰــﯽ ﺩﻭﻟــﺖ ﺍﻳــﺮﺍﻥ( ﺑــﻮﺩ‪ .‬ﺑــﻪ ﺍﻳــﻦ ﺗﺮﺗﻴــﺐ ﺳــﻐﺪ ﻭ ﺧــﻮﺍﺭﺯﻡ ﮐــﻪ ﺭﻭﺯﮔــﺎﺭﯼ ﺯﺍﻳــﺸﮕﺎﻩ ﻭ‬ ‫ﭘﺮﻭﺭﺷﮕﺎﻩ ﻭ ﺗﺒﻠﻴﻎﮔﺎﻩ ﺯﺭﺗﺸﺖ ﺑﻮﺩ‪ ،‬ﻭ ﺭﻭﺯﮔﺎﺭ ﺩﻳﮕﺮﯼ ﺟﺎﻳﮕﺎﻩ ﺍﻣﻴﺮﺍﻥ‪ ‬ﺳـﺎﻣﺎﻧﯽ ﻭ ﺧﺎﻧـﮥ‬

‫ﺭﻭﺩﮐﯽ ﻭ ﺑﻮﻋﻠﯽ ﺳﻴﻨﺎ ﻭ ﻓﺎﺭﺍﺑﯽ ﻭ ﺧﻮﺍﺭﺯﻣﯽ ﻭ ﺩﻳﮕﺮ ﺗﺎﺭﻳﺦﺳﺎﺯﺍﻥ‪ ‬ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ ،‬ﻭ ﺭﻭﺯﮔﺎﺭ‬

‫ﺩﺭﺍﺯﯼ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺯﻣﺎ‪‬ﺎ ﺁﺭﺵ ﮐﻤﺎﻧﮕﻴﺮ )ﺍﺷﮏ ﺍﻭﻝ ﭘﺎﺭﺗﯽ( ﺑـﺮﺍﯼ ﺣﻔـﻆ ﺁﻥ ﺍﺯ ﺟـﺎﻥ‬

‫ﺧﻮﻳﺶ ﻣﺎﻳﻪ ﮔﺬﺍﺷﺘﻪ ﺑﻮﺩ‪ ،‬ﺑﻪﺳﺒﺐ ﺟﻨﻮﻥ ﻣﺬﻫﺒﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﺮﺍﯼ ﳘﻴـﺸﻪ ﺍﺯ ﺩﺍﻣـﻦ‬ ‫ﺍﻳــﺮﺍﻥ ﺑﺮﻳــﺪﻩ ﮔﺮﺩﻳــﺪ ﺗــﺎ ﺩﺭ ﺁﻳﻨــﺪﻩ ﺿــﺪﻳﺖ ﺑــﺎ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻪ ﺿــﺪﻳﺖ ﺑــﺎ ﻓﺮﻫﻨــﮓ ﻭ ﺯﺑــﺎﻥ‬ ‫ﺍﻳﺮﺍﻧﯽ ﺗﺒﺪﻳﻞ ﮔﺮﺩﺩ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﻨﻄﻘﻪ ﳎﺒﻮﺭ ﺷﻮﻧﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺳـﺎﻝ ﺯﻳـﺴﱳ ﺩﺭ‬ ‫ﺯﻳﺴﺖﺑﻮﻡ ﺧﻮﺩﺷﺎﻥ ﺧﻮﻳﺸﱳ ﺭﺍ ﳘﺮﻧﮓ ﺗﺮﮐﺎﻥ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺗﺮﮎﺯﺑﺎﻥ ﺷﻮﻧﺪ‪.‬‬

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‫ﲞﺶﺳﻮﻡ‬

‫ﺗﺤﺮﻳﻜﺎتﻗﺰﻟﺒﺎﺷﺎن‬ ‫درﻛﺸﻮرﻋﺜﻤﺎﻧﻲ‬

‫وﭘﻲآﻣﺪﻫﺎيﻓﺎﺟﻌﻪﺑﺎرِآن‬

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‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ‬

‫ﺟﻨﮓ‪‬ﭼﺎﻝﹺﺩﻳﺮﺍﻥ‬ ‫ﻭﺍﺯﺩﺳﺖﺭﻓﱳﲞﺸﯽﺍﺯﻏﺮﺏﹺﺍﻳﺮﺍﻥ‬ ‫ﳔــﺴﺘﻴﻦ ﻧﺘﻴﺠــﮥ ﻇﻬــﻮﺭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺟــﺪﺍﻳﯽﹺ ﳘﻴــﺸﮕﯽ ﺳــﻐﺪ ﻭ ﺧــﻮﺍﺭﺯﻡ ﻭ‬ ‫ﲞــﺶ ﺑﺰﺭﮔــﯽ ﺍﺯ ﮔﺮﮔــﺎﻥ ﺍﺯ ﺍﻳــﺮﺍﻥ ﺑــﻮﺩ ﮐــﻪ ﺑــﺮﺍﯼ ﳘﻴــﺸﻪ ﺩﺭ ﻗﻠﻤــﺮﻭ ﺍﺯﺑﮑــﺎﻥ ﻣﺎﻧــﺪ‪ ،‬ﻭ ﺩﺭ‬ ‫ﺁﻳﻨﺪﻩ ﺩﻭ ﮐﺸﻮﺭ ﺍﺯﺑﮑﺴﺘﺎﻥ ﻭ ﺗﺮﮐﻤﻨﺴﺘﺎﻥ ﺍﺯ ﺁ‪‬ـﺎ ﺳـﺎﺧﺘﻪ ﺷـﺪ‪ .‬ﺩﻭﻣـﻴﻦ ﻧﺘﻴﺠـﮥ ﻇﻬـﻮﺭ ﺁ‪‬ـﺎ‬

‫ﺟﺪﺍﻳﯽﹺ ﭘﺎﺭﮤ ﻏﺮﺑﯽﹺ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﭘﺎﺭﻩ ﺋﯽ ﺍﺯ ﻏﺮﺏ ﮐﺸﻮﺭ ﺷﺎﻣﻞ ﲞـﺶ ﺍﻋﻈـﻢﹺ ﮐﺮﺩﺳـﺘﺎﻥ‬

‫ﻭ ﺳﺮﺍﺳ ــﺮ ﻋ ــﺮﺍﻕ ﺍﺯ ﺍﻳ ــﺮﺍﻥ ﺑ ــﻮﺩ‪ .‬ﺍﻳ ــﻦ ﺭﺧ ــﺪﺍﺩﻫﺎ ﺭﺍ ﺑ ــﺎ ﺑﺮﺭﺳـ ـﯽﹺ ﻋﻠ ــﻞ ﻭ ﺍﺳ ــﺒﺎﺏ ﺟﻨـ ـﮓ‪‬‬ ‫ﻣﻌﺮﻭﻑ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﭘﯽ ﻣﯽﮔﻴﺮﻳﻢ‪.‬‬

‫ﺭﻭﺍﺑﻂ ﺳﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ﻋﺜﻤﺎﻧﯽ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ‬ ‫ﺯﻣﺎﻧﯽﮐﻪ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥﺗـﺸﮑﻴﻞ ﺷـﺪ ﺳـﻠﻄﻨﺖ ﻋﺜﻤـﺎﻧﯽ ﺩﺭ ﺩﺳـﺖ ﺑﺎﻳﺰﻳـﺪ ﺩﻭﻡ‬ ‫ ﭘ ــﺴﺮ ﺳ ــﻠﻄﺎﻥ ﳏﻤ ــﺪ ﻓ ــﺎﺗﺢ ﺑ ــﻮﺩ ﮐ ــﻪ ﭘ ــﺲ ﺍﺯ ﺩﺭﮔﺬﺷ ــﺖ ﭘ ــﺪﺭﺵ ﺩﺭ ﺳ ــﺎﻝ ‪۸۶۰‬ﺥ ﺑ ــﻪ‬

‫ﺟــﻢ« ﭘــﺲ ﺍﺯ ﺩﺭﮔﺬﺷــﺖ ﭘــﺪﺭ ﺑــﺮ ﺳــﺮ ﺩﺳــﺘﻴﺎﺑﯽ‬ ‫ﺳــﻠﻄﻨﺖ ﺭﺳــﻴﺪﻩ ﺑــﻮﺩ‪ .‬ﺗﻨــﻬﺎ ﺑــﺮﺍﺩﺭ ﺍﻭ » ‪‬‬ ‫ﺑﻪﻣﻘﺎﻡ ﺳﻠﻄﻨﺖ ﺑﺎ ﺍﻭ ﺑﻪﺭﻗﺎﺑﺖ ﺑﺮﺧﺎﺳﺖ ﻭﻟﯽ ﺷﮑﺴﺖ ﻳﺎﻓﺘﻪ ﺑﻪ ﺟﺰﻳﺮﮤ ﺭﻭﺩﺱ ﮔﺮﻳﺨﺘـﻪ‬

‫ﺑﻪ ﺷﻮﺍﻟﻴﻪﻫﺎﯼ ﺭﻭﺩﺱ ﭘﻨﺎﻩ ﺑﺮﺩ‪.‬‬

‫ﺑﺎﻳﺰﻳﺪ ﻭ ﺟﻢ ﺩﺭ ﺍﺩﺑﻴﺎﺕ ﭘﺎﺭﺳﯽ ﲢﺼﻴﻼﺕ ﻋـﺎﻟﯽ ﺩﺍﺷـﺘﻨﺪ‪ ،‬ﺑـﻪ ﺗـﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨـﮓ‬

‫ﺍﻳـﺮﺍﻥ ﺩﻟﺒـﺴﺘﻪ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﻫـﺮﺩﻭ ﺑـﻪ ﺯﺑــﺎﻥ ﭘﺎﺭﺳـﯽ ﺷــﻌﺮ ﻣـﯽﺳـﺮﻭﺩﻧﺪ‪ .‬ﺍﺯ ﺁ‪‬ــﺎ ﺳـﺮﻭﺩﻩﻫــﺎﯼ‬

‫ﺑﺴﻴﺎﺭﯼ ﺑﻪﺟﺎ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺰﻳﺪ ﺑﺎ ﲣﻠﺺ »ﻋـﺎﺩﻟﯽ« ﺷـﻌﺮ ﻣـﯽﮔﻔـﺖ‪ ،‬ﻭ ﲣﻠـﺺ ﺟـﻢ‬

‫ﻧـﺎﻡ ﺧـﻮﺩﺵ )ﺟـﻢ( ﺑـﻮﺩ‪ .‬ﺑﺎﻳﺰﻳـﺪ ﺩﻭﻡ ﭘﺎﺩﺷــﺎﻫﯽ ﻋـﺎﺭﻑ ﻣـﺴﻠﮏ ﻭ ﭘﺎﺑﻨـﺪ ﺍﺣﮑـﺎﻡ ﺷــﺮﻋﯽ‬

‫ﻼﻣـﻪ ﺩﻭﺍﻧـﯽ )ﻓﻘﻴـﻪ‬ ‫ﻋ ﹼ‬ ‫ﺑﻮﺩ‪ ،‬ﺑﺎ ﻓﻘﻬﺎ ﻭ ﻋﺎﺭﻓﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺍﺭﺗﺒﺎﻁ ﻣﮑﺎﺗﺒﺎﺗﯽ ﺩﺍﺷﺖ‪ ،‬ﭼﻨﺎﻧﮑﻪ ‪‬‬ ‫ﺑــﺰﺭﮒ ﭘــﺎﺭﺱ( ﺭﺳــﺎﻟﮥ »ﺍﺛﺒــﺎﺕ ﻭﺍﺟــﺐ ﺍﻟﻮﺟــﻮﺩ« ﺭﺍ ﺩﺭ ﭘﺎﺳــﺦ ﺑــﻪﭘﺮﺳــﺶ ﺍﻭ ﻧﻮﺷــﺖ‪ ،‬ﻭ‬

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‫‪۱۵۱‬‬ ‫ﻣﻮﻻﻧــﺎ ﺟــﺎﻣﯽ ﮐﺘــﺎﺏ »ﺳﻠــﺴﻠﺔ ﺍﻟــﺬﻫﺐ« ﺭﺍ ﺑــﻪﻧــﺎﻡ ﺍﻭ ﺍﻧﺘــﺸﺎﺭ ﺩﺍﺩ‪ .‬ﺟــﺎﻣﯽ ﺩﺭ ﺑﺮﺧــﯽ ﺍﺯ‬ ‫ﺳﺮﻭﺩﻩﻫﺎﻳﺶ ﺍﺯ ﺑﺎﻳﺰﻳﺪ ﺑﺎ ﻋﻨـﻮﺍﻥ ﺳـﻠﻄﺎﻥ ﺭﻭﻡ ﺑـﻪﻧﻴﮑـﯽ ﻳـﺎﺩ ﮐـﺮﺩﻩ ﺍﺳـﺖ‪ .‬ﺑﺎﻳﺰﻳـﺪ ﺑـﺎ‬ ‫ﻣﻮﻻﻧﺎ ﺗﻔﺘﺎﺯﺍﻧﯽ ﻧﺎﻣﺪﺍﺭﺗﺮﻳﻦ ﻓﻘﻴﻪ ﺯﻣﺎﻥ ﺧﻮﻳﺶ ﻧﻴـﺰ ﺭﻭﺍﺑـﻂ ﻣﮑﺎﺗﺒـﺎﺗﯽ ﺩﺍﺷـﺖ ﻭ ﺩﺭ‬ ‫ﻧﺎﻣﻪﻫﺎﻳﺶ ﺗﻔﺘﺎﺯﺍﻧﯽ ﺭﺍ »ﻣﻮﻻﻧﺎ ﺍﻻﹶﻋﻈﹶﻢ« ﻣﯽﻧﺎﻣﻴـﺪ‪ .‬ﴰـﺎﺭﯼ ﺍﺯ ﻓﻘﻬـﺎﯼ ﺩﺭﺑـﺎ ﹺﺭ ﻋﺜﻤـﺎﻧﯽ‬

‫ﺍﺯ ﲢ ــﺼﻴﻠﮑﺮﺩﮔﺎﻥ ﺩﺭ ﻣﺪﺭﺳ ــﮥ ﻫ ــﺮﺍﺕ ﻧ ــﺰﺩ ﻣﻮﻻﻧ ــﺎ ﺗﻔﺘ ــﺎﺯﺍﻧﯽ ﺑﻮﺩﻧ ــﺪ ﻭ ﭼﻨ ــﺪﺗﻦ ﺍﺯ ﺁ‪ ‬ــﺎ‬

‫ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﺎﻳﺰﻳﺪ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪﻋﺜﻤﺎﻧﯽ ﺩﻋﻮﺕ ﮐﺮﺩﻩ ﺑﻮﺩ‪.‬‬

‫ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ ﻣﻮﺭﺥ ﺗﺮﮎ ﻧﻮﺷﺘﻪ ﮐﻪ ﺳﻔﻴﺮ ﻭﻧﻴﺰ ﺩﺭ ﺩﺭﺑﺎﺭ ﻋﺜﻤﺎﻧﯽ ﺩﺭ‬

‫ﺯﻣــﺎﻥ ﺳــﻠﻄﺎﻥ ﺑﺎﻳﺰﻳــﺪ ﺩﻭﻡ ﺩﺭ ﻳﮑــﯽ ﺍﺯ ﮔﺰﺍﺭﺷــﻬﺎﻳﺶ ﺍﺧﻼﻗﻴــﺎﺕ ﺑﺎﻳﺰﻳــﺪ ﺭﺍ ﭼﻨــﻴﻦ ﺑﻴــﺎﻥ‬ ‫ﻣﯽﺩﺍﺭﺩ‪:‬‬ ‫ﻣﻄﻠﻘﹰﺎ ﺷﺮﺍﺏ ﳕﯽﻧﻮﺷﺪ‪ ،‬ﻏﺬﺍ ﺍﻧﺪﮎ ﻣﯽﺧﻮﺭﺩ‪ ،‬ﺩﺭ ﺍﺟﺮﺍﯼ ﻫﻴﭻﻳﮏ ﺍﺯ ﻓـﺮﺍﻳﺾ‬ ‫ﺩﻳﻨ ــﯽ ﺍﳘ ــﺎﻝ ﳕ ــﯽﮐﻨ ــﺪ‪ ،‬ﻭ ﺻ ــﺪﻗﻪ ﺑ ــﺴﻴﺎﺭ ﻣ ــﯽﺩﻫـ ـﺪ‪ .‬ﺍﺯ ﺍﻳﻨﮑ ــﻪ ﺍﺯ ﻓﻠ ــﺴﻔﻪ ‪ ‬ــﺮﻩ ﻭ‬ ‫ﻣﻌﻠﻮﻣــﺎﺗﯽ ﺩﺍﺭﺩ ﺑــﻪﺧــﻮﺩﺵ ﻣــﯽﺑﺎﻟــﺪ‪ ،‬ﻭ ﺯﻳــﺎﺩﻩ ﺍﺯ ﺣــﺪ ﺑــﺎ ﻫﻴــﺄﺕ ﻭ ﳒــﻮﻡ ﻣــﺸﻐﻮﻝ‬ ‫‪١‬‬ ‫ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺑﺎ ﻳﺰﻳـﺪ ﺷـﺎﻫﻨﺎﻣﮥ ﻓﺮﺩﻭﺳـﯽ ﺭﺍ ﺑـﺴﻴﺎﺭ ﻣﻄﺎﻟﻌـﻪ ﻣـﯽﮐـﺮﺩ ﻭ ﺑـﻪ ﳘـﻴﻦ ﺳـﺒﺐ ﺑـﻪ ﺷـﺪﺕ‬ ‫ﲢ ــﺖ ﺗ ــﺄﺛﻴﺮ ﺩﺍﺳ ــﺘﺎ‪‬ﺎﯼ ﺷ ــﺎﻫﻨﺎﻣﻪ ﺑ ــﻮﺩ ﻭ ﺍﻳ ــﺮﺍﻥ ﺭﺍ ﮐ ــﺸﻮﺭﯼ ﻧﻴﺮﻭﻣﻨ ــﺪ ﻭ ﺗ ــﺴﺨﻴﺮﻧﺎﭘﺬﻳﺮ‬

‫ﻣﯽﭘﻨﺪﺍﺷﺖ‪ .‬ﺍﻭ ﻣﯽﮔﻔﺖ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﻠﺖ ﺁﺯﺍﺩﻩﺋﯽ ﻫﺴﺘﻨﺪ ﮐﻪ ﻫﻴﭻﮔﺎﻩ ﺯﻳﺮ ﺑﺎﺭ ﺣﺎﮐﻢ‬

‫ﻏﻴ ــﺮ ﺍﻳﺮﺍﻧ ــﯽ ﻧﺮﻓﺘ ــﻪﺍﻧ ــﺪ‪ ،‬ﻭ ﺗ ــﺎ ﭘﺎﺩﺷ ــﺎﻩ ﺍﺯ ﻣﻴ ــﺎﻥ ﺧﻮﺩﺷ ــﺎﻥ ﻧﺒﺎﺷ ــﺪ ﺩﺭ ﺑﺮﺍﺑ ــﺮﺵ ﺗ ــﺴﻠﻴﻢ‬

‫ﳕﯽﺷﻮﻧﺪ ﻭ ﺍﺯ ﺣﺎﮐﻢ ﺑﻴﮕﺎﻧﻪ ﻓﺮﻣﺎﻥ ﳕﯽﺑﺮﻧﺪ‪.‬‬

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‫ﭼﻮﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺩﺳـﺖ ﺳـﺘﻢ ﮔـﺸﻮﺩﻧﺪ ﻭ ﻋﻠﻤـﺎ ﻭ ﻓﻘﻬـﺎ ﻭ ﺍﺩﺑـﺎ ﻭ ﺑﺰﺭﮔـﺎﻥ ﺭﺍ‬

‫ﮐ ــﺸﺘﺎﺭ ﮐﺮﺩﻧ ــﺪ‪ ،‬ﴰ ــﺎﺭﯼ ﺍﺯ ﻋﻠﻤ ــﺎ ﻭ ﻓﻘﻬ ــﺎﯼ ﺍﻳ ــﺮﺍﻥ ﺑ ــﻪ ﻋﺜﻤ ــﺎﻧﯽ ﮔﺮﻳﺨﺘﻨ ــﺪ ﻭ ﺍﺯ ﺳ ــﻠﻄﺎﻥ‬ ‫ﺗﻘﺎﺿ ــﺎ ﮐﺮﺩﻧ ــﺪ ﮐ ــﻪ ﺑ ــﺮﺍﯼ ﻣﺘﻮﻗ ــﻒ ﮐ ــﺮﺩﻥ ﺟﻨﺎﻳﺘ ــﻬﺎﯼ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﻗ ــﺪﺍﻣﯽ ﺍﳒ ــﺎﻡ ﺩﻫ ــﺪ‪.‬‬ ‫ﺩﺍﺩﺧ ــﻮﺍﻫﯽ ﺍﻳﺮﺍﻧﻴ ــﺎﻥ ﺍﺯ ﺳ ــﺘﻤﻬﺎﯼ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﺷ ــﺮﻕ ﻭ ﻏ ــﺮﺏ ﺟﻬ ــﺎﻥ ﭘﻴﭽﻴ ــﺪﻩ ﺑ ــﻮﺩ‪.‬‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۲۶۴ / ۲ ،‬‬ ‫‪ ٢‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ،۸۱۵ ،‬ﺍﺯ ﻧﺎﻣﮥ ﺳﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ﺩﻭﻡ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺻﻔﻮﯼ‪.‬‬

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‫‪۱۵۲‬‬ ‫ﺳﻠﻄﺎﻥ‪ ‬ﺳﺎﳋﻮﺭﺩﮤ ﻣﺼﺮ ﻭ ﺷـﺎﻡ )ﻧـﺎﻣﺶ ﻗﺎﻧـﺼ‪‬ﻮ‪‬ﻩ ﻏـﻮﺭﯼ( ﻧﻴـﺰ ﮐـﻪ ﲢـﻮﻻﺕ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺯﻳـﺮ‬ ‫ﻧﻈــﺮ ﺩﺍﺷــﺖ ﻭ ﺍﺯ ﮔﺰﺍﺭﺷ ــﻬﺎﺋﯽ ﮐــﻪ ﺍﺯ ﺍﻳ ــﺮﺍﻥ ﺩﺭﻳﺎﻓــﺖ ﮐــﺮﺩﻩ ﺑ ــﻮﺩ ﻣﺘﻮﺟــﻪ ﺷ ــﺪﻩ ﺑــﻮﺩ ﮐ ــﻪ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﭼﻪ ﺑﻼﻫﺎﺋﯽ ﺑﺮﺳ ﹺﺮ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺩﺭﻣـﯽﺁﻭﺭﻧـﺪ‪ ،‬ﮐﻮﺷـﻴﺪ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ ﺭﺍ‬ ‫ﺑــﺮﺍﯼ ﺍﳒــﺎﻡ ﺍﻗــﺪﺍﻣﯽ ﺑــﻪﻣﻨﻈــﻮﺭ ﺟﻠــﻮﮔﻴﺮﯼ ﺍﺯ ﺳــﺘﻤﻬﺎﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﺮ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺗــﺸﻮﻳﻖ‬

‫ﮐﻨﺪ‪ .‬ﭼﻨﺪﻳﻦ ﻧﺎﻣﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻣﻴﺎﻥ ﺑﺎﻳﺰﻳﺪ ﻭ ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﺭﺩ ﻭ ﺑﺪﻝ ﺷﺪﻩ ﮐﻪ ﺻـﺎﺣﺐ‬

‫»ﻣ‪‬ﻨ ـﺸ‪‬ﺂﺕ ﺍﻟ ـﺴ‪‬ﻼﻃﻴﻦ« ﻣــﱳ ﺁ‪‬ــﺎ ﺭﺍ ﺁﻭﺭﺩﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﻳﮑــﯽ ﺍﺯ ﺍﻳﻨــﻬﺎ ﻗﺎﻧــﺼﻮ‪‬ﻩ ﻏــﻮﺭﯼ ﺑــﻪ‬

‫ﺑﺎﻳﺰﻳﺪ ﻧﻮﺷﺘﻪ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺪﻋﺘﯽ ﭘﻠﻴﺪ ﺩﺭ ﺩﻳﻦ ‪‬ﺎﺩﻩﺍﻧـﺪ‪ ،‬ﺫﺭﻩﺋـﯽ ﺭﲪـﺖ ﻭ ﺍﻧـﺴﺎﻧﻴﺖ‬ ‫ﺩﺭ ﻗﻠﺒﺸﺎﻥ ﻧﻴﺴﺖ‪ ،‬ﻃﻴﻨﺘﺸﺎﻥ ﺧﺒﻴﺚ ﻭ ﭘﻠﻴﺪ ﺍﺳﺖ‪ ،‬ﻫﺘﮏ ﻧﺎﻣﻮﺱ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺍﻳﺮﺍﻧـﯽ‬

‫ﻣــﯽﮐﻨﻨــﺪ‪ ،‬ﻋﺎﳌــﺎﻥ ﻭ ﺳــﺎﺩﺍﺕ ﻭ ﺑﺰﺭﮔــﺎﻥ ﺭﺍ ﻣــﯽﮐــﺸﻨﺪ‪ ،‬ﺩﺍﺭﺍﻳــﯽﻫــﺎﯼ ﻣــﺴﻠﻤﻴﻦ ﺭﺍ ﺗــﺎﺭﺍﺝ‬

‫ﻣﯽﮐﻨﻨﺪ‪ ،‬ﺷﻬﺮﻫﺎ ﺭﺍ ﻭﻳﺮﺍﻥ ﻣﯽﮐﻨﻨﺪ‪ ،‬ﻭ ﮐﺎﺭﻫﺎﺋﯽ ﺍﺯ ﺁ‪‬ـﺎ ﺳـﺮ ﻣـﯽﺯﻧـﺪ ﮐـﻪ ﺣﺘـﯽ ﺩﺭ ﺯﻣـﺎﻥ‬ ‫ﭼﻨﮕﻴﺰ ﻭ ﺗﻴﻤﻮﺭ ﻧﻴﺰ ﻧﻈﻴﺮﺵ ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳﻦ ﻧﺎﻣﻪ ﺗﺄﮐﻴﺪ ﮐﺮﺩ ﮐﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﻳــﮏ ﺑــﻼﯼ ﺟﻬــﺎﻥﺳــﻮﺯﻧﺪ ﮐ ـﻪ ﺩﻓــﻊ ﻓﺘﻨــﻪﺷــﺎﻥ ﺑــﺮ ﻫــﺮ ﻣــﺴﻠﻤﺎﻧﯽ ﻭﺍﺟــﺐ ﻭ ﻻﺯﻡ ﺍﺳــﺖ‪ .‬ﻭ‬

‫ﺳﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ﺑﻪﺍﻭ ﭘﺎﺳﺦ ﻧﻮﺷـﺖ ﮐـﻪ ﻣـﺎ ﺩﺭ ﭘـﺲﹺ ﻫـﺮ ﳕـﺎﺯ ﺍﺯ ﳕﺎﺯﻫـﺎﯼ ﭘـﻨﺞﮔﺎﻧـﮥ ﺭﻭﺯﺍﻧـﻪ‬ ‫ﺩﺳﺖ ﺩﻋـﺎ ﻭ ﺗـﻀﺮﻉ ﺑـﻪﺩﺭﮔـﺎﻩ ﺍﷲ ﺑﻠﻨـﺪ ﻣـﯽﮐﻨـﻴﻢ ﻭ ﺍﺯ ﺍﻭ ﻣـﯽﺧـﻮﺍﻫﻴﻢ ﮐـﻪ ﺁﻧﭽـﻪ ﺑـﻪﺻـﻼﺡ‬

‫ﺍﺳﻼﻡ ﻭ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ ﭘﻴﺶ ﺁﻳﺪ ﻭ ﺁﻧﭽﻪ ﺑﺎﻋﺚ ﺯﲪﺖ ﻣﺴﻠﻤﻴﻦ ﺍﺳﺖ ﺯﺍﺋﻞ ﮔﺮﺩﺩ‪.‬‬

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‫ﺑﺎﻳﺰﻳـﺪ ﮐﻮﺷــﻴﺪ ﮐــﻪ ﺑــﺎ ﻣﮑﺎﺗﺒــﻪﻫــﺎﯼ ﺩﻭﺳـﺘﺎﻧﻪ ﺑــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴـﻞﹾ ﺭﻓﺘــﺎﺭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ‬

‫ﺗﻌﺪﻳﻞ ﮐﻨﺪ؛ ﺩﺭ ﻧﺎﻣﻪﻫﺎﻳﺶ ﺑﻪ ﺍﻭ ﻧﺼﻴﺤﺖ ﻓﺮﺳﺘﺎﺩ؛ ﺍﻭ ﺭﺍ »ﻓﺮﺯﻧﺪ ﮔﺮﺍﻣﯽ« ﻧﺎﻣﻴﺪ؛ ﺑﻪ ﺍﻭ‬ ‫ﻣﺘــﺬﮐﺮ ﺷ ــﺪ ﮐــﻪ ﮐ ــﺴﯽﮐــﻪ ﺷ ــﺎﻩ ﺍﻳــﺮﺍﻥ ﺍﺳ ــﺖ ﺟﺎﻧــﺸﻴﻦ ﻓﺮﻳ ــﺪﻭﻥ ﻭ ﲨــﺸﻴﺪ ﻭ ﮐﻴﺨ ــﺴﺮﻭ ﻭ‬ ‫ﮐﻴﻘﺒﺎﺩ ﻭ ﺩﺍﺭﺍ ﺍﺳﺖ ﻭ ﺑﺎﻳـﺪ ﮐـﻪ ﺷـﻴﻮﮤ ﺁﻥ ﺑﺰﺭﮔـﺎﻥ ﺭﺍ ﺩﺭﭘـﻴﺶ ﮔﻴـﺮﺩ ﻭ ﺭﻋﻴـﺖﻧـﻮﺍﺯﯼ ﮐﻨـﺪ‬ ‫ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﻪﮐﺸﺘﺎﺭ ﻣﺮﺩﻡ ﻭ ﲣﺮﻳﺐ ﺷﻬﺮﻫﺎ ﺑﭙﺮﺩﺍﺯﺩ؛ ﺑﻪﺍﻭ ﻳﺎﺩﺁﻭﺭ ﺷـﺪ ﮐـﻪ ﳘـﺎﻥﮔﻮﻧـﻪ ﮐـﻪ‬

‫ﺭﻋﻴــﺖﻧــﻮﺍﺯﯼ ﺑﺎﻋــﺚ ﺩﺭﺍﺯﯼﹺ ﻋﻤــﺮ ﻭ ﻧﻴــﮏﻧــﺎﻣﯽ ﺍﺑــﺪﯼ ﺍﺳــﺖ ﮐــﺸﺘﺎﺭ ﻣــﺮﺩﻡ ﻭ ﲣﺮﻳــﺐ‬ ‫ﺷﻬﺮﻫﺎ ﺑﺎﻋﺚ ﮐﻮﺗﺎﻫﯽﹺ ﻋﻤﺮ ﻭ ﺑﺪﻧﺎﻣﯽ ﺍﺑﺪﯼ ﺍﺳﺖ‪ .‬ﺍﻭ ﺩﺭ ﻧﺎﻣﻪﻫـﺎﻳﺶ ﺑـﻪﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﻧــﺼﻴﺤﺖ ﻣــﯽﻧﻮﺷــﺖ ﮐــﻪ ﻣــﺎﻧﻊ ﺍﻳــﻦﳘــﻪ ﮐــﺸﺘﺎﺭ ﻣــﺴﻠﻤﻴﻦ ﻭ ﺍﻳــﻦﳘــﻪ ﲣﺮﻳــﺐ ﻭ ﺍ‪‬ــﺪﺍﻡ‬ ‫‪ 1‬ﻣﱳ ﻧﺎﻣﻪﻫﺎ ﺩﺭ ﻣﻨﺸﺄﺕ ﺍﻟﺴﻼﻃﻴﻦ ﻓﺮﻳﺪﻭﻥ ﺑﻴﮏ‪.۳۶۴ ۳۶۱ ،‬‬

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‫‪۱۵۳‬‬ ‫ﺷﻬﺮﻫﺎ ﻭ ﻣﺴﺎﺟﺪ ﻭ ﻣﺪﺍﺭﺱ ﺑﻪﺩﺳﺖ ﺻﻮﻓﻴﺎﻥ ﻧﺎﺩﺍﻥ ﺑﺸﻮﺩ؛ ﺑﻪﺍﻭ ﻧﺼﻴﺤﺖ ﮐﺮﺩ ﮐـﻪ ﺟﻠـﻮ‬ ‫ﺍﻳــﻦﳘــﻪ ﺟﻨﺎﻳــﺎﺕ ﺻــﻮﻓﻴﺎﻥ ﻧــﺎﺩﺍﻥ ﺭﺍ ﺑﮕﻴــﺮﺩ ﺗــﺎ ﺍﻳــﻦﳘــﻪ ﺑﺰﺭﮔــﺎﻥ ﺍﺯ ﻓﻘﻴــﻪ ﻭ ﺩﺍﻧــﺶﻭﺭ ﺍﺯ‬ ‫ﺍﻳﺮﺍﻥ ﻧﮕﺮﻳﺰﻧﺪ ﻭ ﺁﻭﺍﺭﻩ ﻧﺸﻮﻧﺪ‪ .‬ﺍﻭ ﺣﺘﯽ ﺩﺭ ﻳﮑﯽ ﺍﺯ ﻧﺎﻣﻪﻫﺎ ﺑﻪﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻳﺎﺩﺁﻭﺭ ﺷﺪ‬

‫ﮐﻪ ﺍﮔﺮ ﺍﻭ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﳘﻴﻦ ﺭﺍﻫﯽ ﮐﻪ ﺩﺭﭘﻴﺶ ﮔﺮﻓﺘﻪﺍﻧﺪ ﺍﺩﺍﻣـﻪ ﺩﻫﻨـﺪ ﻣـﺴﻠﻤﻴﻦ ﺟﻬـﺎﻥ‬

‫ﺍﺯ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺭﺥ ﺑﺮﺧﻮﺍﻫﻨــﺪ ﺗﺎﻓــﺖ ﻭ ﺍﻳــﺮﺍﻥ ﺩﺭ ﺟﻬــﺎﻥ ﻣﻨــﺰﻭﯼ ﻭ ﮐــﻢﺗــﻮﺍﻥ ﺧﻮﺍﻫــﺪ ﺷــﺪ‪ .‬ﺍﻭ‬

‫ﺷﺎﻫﺎﻥ‪ ‬ﺑﺎﺳﺘﺎﻧﯽ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪﻳﺎﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺁﻭﺭﺩ ﮐـﻪ ﭼﻮﻧﮑـﻪ ﺑـﻪﻋـﺪﻝ ﻭ ﺩﺍﺩ ﺳـﻠﻄﻨﺖ‬ ‫ﻣــﯽﮐﺮﺩﻧــﺪ ﻣــﺮﺩﻡﹺ ﺷــﺮﻕ ﻭ ﻏــﺮﺏ ﺟﻬــﺎﻥ ﮐﻤــﺮ ﺑــﻪﺍﻃﺎﻋــﺖ ﺍﺯ ﺁ‪‬ــﺎ ﺑــﺴﺘﻨﺪ‪ ،‬ﻭ ﺳــﻠﻄﻨﺖ‪ ‬ﺁ‪‬ــﺎ‬ ‫ﻋﺎﻟﹶﻤﮕﻴﺮ ﺷﺪ‪.‬‬

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‫ﻭﻟﯽ ﺑﺎﻳﺰﻳﺪ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺗﻮﻓﻴﻘﯽ ﻧﻴﺎﻓﺖ؛ ﻭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﭘﺎﺳـﺨﻬﺎﺋﯽ ﮐـﻪ ﺑـﺮﺍﯼ‬

‫ﺥ ﺍﻭ ﻣــﯽﮐــﺸﻴﺪ ﻭ ﺍﺯ ﺍﻭ ﺍﻧﺘﻈــﺎﺭ ﺩﺍﺷــﺖ ﮐــﻪ‬ ‫ﺍﻭ ﻣــﯽﻓﺮﺳــﺘﺎﺩ ﭘﻴﺮﻭﺯﻳﻬــﺎﻳﺶ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺑــﻪﺭ ﹺ‬

‫ﺑﺮﺍﻳﺶ ﺗﱪﻳﮏ ﭘﻴﺮﻭﺯﯼ ﺑﻔﺮﺳﺘﺪ‪ .‬ﺣﺘﯽ ﻳﮏﺑﺎﺭ ﮐﻪ ﻫﻴﺄﺕ ﺳﻔﺎﺭﺗﯽﹺ ﺣﺎﻣـﻞ ﻧﺎﻣـﮥ ﺑﺎﻳﺰﻳـﺪ‬

‫ﺑﻪﻧﺰﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺁﻣﺪ‪ ،‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺍﺳـﭙﻬﺎﻥ ﺑـﻮﺩ ﻭ ﻓﺮﻣـﻮﺩ ﺗـﺎ ﭼﻨـﺪﺗﺎ ﺍﺯ ﺑﺰﺭﮔـﺎﻥ‪‬‬

‫ﳏﺒﻮﺱﹺ ﺍﻫﻞ ﺍﺳﭙﻬﺎﻥ ﺭﺍ ﺁﻭﺭﺩﻧﺪ ﻭ ﻃﯽ ﻣﺮﺍﲰﯽ ﺩﺭ ﺑﺮﺍﺑ ﹺﺮ ﻫﻴﺄﺕ ﻋﺜﻤﺎﻧﯽ ﺁ‪‬ﺎ ﺭﺍ ﺑﺎ ﮐﻠﻴﮥ‬ ‫ﺍﻋ ــﻀﺎﯼ ﺧ ــﺎﻧﻮﺍﺩﻩ ﺷ ــﺎﻣﻞ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻧ ــﺸﺎﻥ‪ ،‬ﺯﻧ ــﺪﻩ ﺯﻧ ــﺪﻩ‪ ،‬ﺩﺭ ﻣﻴ ــﺪﺍﻥ‪ ‬ﺷ ــﻬﺮ ﺩﺭ ﺁﺗ ــﺶ‬

‫ﺍﻓﮑﻨﺪﻩ ﺳﻮﺯﺍﻧﺪﻧﺪ‪ ،‬ﺗﺎ ﺍﻳﻨﻬﺎ ﻣﺘﻮﺟـﻪ ﺷـﻮﻧﺪ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ ﺩﺍﺭﺍﯼ ﭼـﻪ‬ ‫ﻗــﺪﺭﺕ‪ ‬ﺧــﺪﺍﺩﺍﺩﯼﺋــﯽ ﻫــﺴﺘﻨﺪ‪ ،‬ﻭ ﺧــﱪ ﻗــﺪﺭﺕ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﺑــﺮﺍﯼ ﺳــﻠﻄﺎﻥ ﻋﺜﻤــﺎﻧﯽ‬

‫ﺑﱪﻧــﺪ‪ .‬ﻧﻮﺷــﺘﻪﺍﻧــﺪ ﮐــﻪ ﺳــﻔﻴﺮ ﻋﺜﻤــﺎﻧﯽ ﻭﻗﺘــﯽ ﺍﻳــﻦ ﺭﻓﺘﺎﺭﻫــﺎ ﺭﺍ ﺍﺯ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﻳــﺪ »ﺩﺭ‬

‫ﮐﻤﺎﻝ ﺧﻮﻑ ﻭ ﻫﺮﺍﺱ ﻭ ﺍﻧﺪﻳﺸﻪ ﺭﺍﻩ ﺩﻳﺎﺭ ﺧﻮﻳﺶ ﺩﺭ ﭘﻴﺶ ﮔﺮﻓﺖ«‪.‬‬

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‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﮐــﻪ ﺧــﻮﺩ ﺭﺍ ﺗﻨــﻬﺎ ﳕﺎﻳﻨــﺪﮤ ﺧــﺪﺍ ﻭ ﭘﻴــﺎﻣﱪ ﻭ ﺍﻣﺎﻣــﺎﻥ ﺑــﺮ ﺭﻭﯼ ﺯﻣــﻴﻦ‬

‫ﺠﺴ‪‬ﻢ ﻣﯽﭘﻨﺪﺍﺷﺘﻨﺪ‪ ،‬ﺑﻪ ﺟﺎﯼ ﺁﻧﮑـﻪ ﻧـﺴﺒﺖ ﺑـﻪ‬ ‫ﻣﯽﭘﻨﺪﺍﺷﺖ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺍﻭ ﺭﺍ ﺧﺪﺍﯼ ﻣ‪ ‬‬ ‫ﻋﺜﻤــﺎﻧﯽ ﺭﻓﺘــﺎﺭ ﺳﻴﺎﺳــﯽ ﻣﺘﻘﺎﺑــﻞ ﺩﺭﭘــﻴﺶ ﮔﻴــﺮﺩ‪ ،‬ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺭﺍ ﮐــﻪ ﻋﻤﻮ ‪‬ﻣــﺎ ﺍﺯ ﻗﺒﺎﻳــﻞ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﺑﻮﺩﻧﺪ ﳘﻮﺍﺭﻩ ﺑـﻪ ﻋﺜﻤـﺎﻧﯽ ﻣـﯽﻓﺮﺳـﺘﺎﺩ ﻭ ﺗﻮﺳـﻂ ﺁ‪‬ـﺎ ﺗﺮﮐـﺎﻥ ﺭﺍ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﺟﻠـﺐ‬ ‫‪ 1‬ﻣﱳ ﻧﺎﻣﻪﻫﺎﯼ ﻣﺘﻘﺎﺑﻞ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﺑﺎﻳﺰﻳﺪ ﺩﺭ ﻣﻨﺸﺂﺕ ﺍﻟﺴﻼﻃﻴﻦ ﻓﺮﻳﺪﻭﻥ ﺑﻴﮏ‪.‬‬ ‫‪ 2‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪ .۴۸۱ ،‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۲۲۶ ،‬‬

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‫‪www.IrPDF.com‬‬

‫‪۱۵۴‬‬ ‫ﻣﯽﮐﺮﺩ ﺗـﺎ ﺍﺭﺗـﺶ ﻗﺰﻟﺒـﺎﺵ ﺭﺍ ﻧﻴﺮﻭﻣﻨـﺪ ﻧﮕـﺎﻩ ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﺍﻭﺍﻳـﻞ ﺳـﻠﻄﻨﺖ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺗـﺎ‬ ‫ﺳﺎﻝ ‪۸۹۰‬ﺥ ﭼﻨﺪﺩﻩ ﻫﺰﺍﺭ ﺧﺎﻧﻮﺍﺭ ﺍﺯ ﭼﻬﺎﺭﺩﻩ ﻗﺒﻴﻠﻪ ﺍﺯ ﻧﻮﺍﺣﯽ ﳐﺘﻠﻒ ﺍﻧﺎﺗﻮﻟﯽ ﺑـﻪ ﺍﻳـﺮﺍﻥ‬ ‫ﮐﻮﭼﺎﻧﺪﻩ ﺷﺪﻧﺪ ﻭ ﺩﻫﻬﺎﻫﺰﺍﺭ ﺗـﻦ ﺍﺯﻋﻨﺎﺻـﺮ ﺍﻳـﻦ ﻗﺒﺎﻳـﻞ ﺑـﻪ ﺳـﭙﺎﻩ ﻗﺰﻟﺒـﺎﺵ ﭘﻴﻮﺳـﺘﻨﺪ‪ .‬ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﻋــﻴﻦ ﺣــﺎﻝ ﺗﻮﺳــﻂ ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺩﺭ ﺧــﺎﮎ ﻋﺜﻤــﺎﻧﯽ ﺑــﺮﺍﯼ ﺧــﻮﺩﺵ ﺗﺒﻠﻴــﻎ‬

‫ﻣﯽﮐﺮﺩ ﺗﺎ ﺑـﺮ ﴰـﺎﺭ ﻣﺮﻳـﺪﺍﻧﺶ ﺩﺭ ﻣﻴـﺎﻥ ﺗﺮﮐـﺎﻥ ﺍﻓـﺰﻭﺩﻩ ﺳـﺎﺯﺩ ﻭ ﺑـﺎﺯﻫﻢ ﴰـﺎﺭ ﺑﻴـﺸﺘﺮﯼ ﺍﺯ‬ ‫ﺗﺮﮐﺎﻥ ﺭﺍ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﮑﻮﭼﺎﻧﺪ‪ .‬ﭼﻮﻧﮑﻪ ﳘـﮥ ﻣﻠـﺖ ﺍﻳـﺮﺍﻥ ﺑـﺎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ‬

‫ﺩﴰــﻦ ﺑﻮﺩﻧــﺪ‪ ،‬ﺍﻭ ﻣــﯽﮐﻮﺷــﻴﺪ ﮐــﻪ ﺑــﺎ ﻭﺍﺭﺩ ﮐــﺮﺩﻥ ﻋﻨﺎﺻــﺮ ﺗــﺮﮎ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﻧﻴــﺮﻭﻳﺶ ﺭﺍ‬

‫ﺍﻓﺰﺍﻳﺶ ﺩﻫﺪ ﻭ ﺳﻠﻄﻨﺘﺶ ﺭﺍ ﻧﻴﺮﻭﻣﻨﺪ ﺳﺎﺯﺩ‪.‬‬

‫ﺑﺎﻳﺰﻳﺪ ﭼﻮﻥ ﻣﺘﻮﺟـﻪ ﺷـﺪ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺗﺮﮐـﺎﻧﯽﺍﻧـﺪ ﮐـﻪ ﺍﺯ ﻋﺜﻤـﺎﻧﯽ‬

‫ﭺ ﺗﺮﮐـﺎﻥ‪ ‬ﺑﻴـﺸﺘﺮﯼ ﺍﺯ ﻋﺜﻤـﺎﻥ ﺑـﻪﺩﺭﻭﻥ‬ ‫ﺑﻪﺍﻳﺮﺍﻥ ﺭﻓﺘـﻪﺍﻧـﺪ ﻭ ﻣـﯽﺭﻭﻧـﺪ ﮐﻮﺷـﻴﺪ ﮐـﻪ ﻣـﺎﻧﻊ ﮐـﻮ ﹺ‬

‫ﺍﻳــﺮﺍﻥ ﺷــﻮﺩ‪ .‬ﺍﻭ ﺑــﻪﺣﺎﮐﻤــﺎﻥ ﻭﻻﻳــﺎﺕ ﺷــﺮﻗﯽ ﻓﺮﻣــﺎﻥ ﻓﺮﺳــﺘﺎﺩ ﮐــﻪ ﺍﺯ ﮐــﻮﭺ ﮐــﺮﺩﻥ ﺗﺮﮐــﺎﻥ‬

‫ﺑﻪﺩﺭﻭﻥ ﺍﻳﺮﺍﻥ ﺟﻠﻮﮔﻴﺮﯼ ﮐﻨﻨﺪ‪ .‬ﻭﺍﻟﻴـﺎﻥ ﺍﻳـﻦ ﻓﺮﻣـﺎﻥ ﺭﺍ ﺍﺟـﺮﺍ ﮐﺮﻧـﺪ؛ ﻭ ﺣﺘـﯽ ﲨـﺎﻋﺘﯽ ﺍﺯ‬

‫ﺗﺮﮐ ــﺎﻥ ﮐـ ــﻪ ﺩﺭ ﺑﺮﺍﺑـ ــﺮ ﳑﺎﻧﻌﺘـ ــﺸﺎﻥ ﺍﻳـ ــﺴﺘﺎﺩﻧﺪ ﺩﺳـ ــﺘﮕﻴﺮ ﺷـ ــﺪﻧﺪ ﻭ ﺑـ ــﻪﻓﺮﻣـ ــﺎﻥ ﺳـ ــﻠﻄﺎﻥ ﺑـ ــﻪ‬ ‫ﻣﺘﺼﺮﻓﺎﺕ ﺍﺭﻭﭘﺎﻳﯽﹺ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﻳﻮﻧﺎﻥ ﺗﺒﻌﻴﺪ ﮔﺸﺘﻨﺪ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭﻗﺘـﯽ ﻣﺘﻮﺟـﻪ ﺍﻳـﻦ‬

‫ﻓﺮﻣﺎﻥ ﺳﻠﻄﺎﻥ ﺷﺪ ﺑﻪﺳﻠﻄﺎﻥ ﻧﺎﻣﻪﺋـﯽ ﻧﻮﺷـﺘﻪ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳـﺖ ﮐـﻪ ﻣـﺎﻧ ﹺﻊ ﺁﻣـﺪ ﻭ ﺷـﺪ‪ ‬ﻣﺮﻳـﺪﺍﻥ‬

‫ﺧﺎﻧــﺪﺍﻥ ﺻــﻔﻮﯼ ﺑــﻪﺍﻳــﺮﺍﻥ ﻧــﺸﻮﻧﺪ؛ ﻭ ﺗﺄﮐﻴــﺪ ﮐــﺮﺩ ﮐــﻪ ﺍﻳﻨــﻬﺎ ﺑــﺮﺍﯼ ﺯﻳــﺎﺭﺕ »ﻣﺘﻮﺟــﻪ ﺍﻳــﻦ‬ ‫ﺣﻬ‪‬ــﻢ ‬ ‫ﺦ ﺟﻨــﺖﻣﮑــﺎﻥ ﹶﻗ ـﺪ‪‬ﺱ‪ ‬ﺍﷲ ﺍﺭﻭﺍ ‪‬‬ ‫ﺧﺎﻧــﺪﺍﻥ ﻫــﺪﺍﻳﺖﺁﺷــﻴﺎﻥ ﻭ ﺣﻈــﺎﻳﺮ ﻣﻘﺪﺳــﮥ ﻣــﺸﺎﻳ ﹺ‬

‫ﻣﯽﺷﺪﻩﺍﻧﺪ«‪ ،‬ﻭ ﺷﺎﻳﺴﺘﻪ ﻧﻴﺴﺖ ﮐﻪ ﺳﻠﻄﺎﻥ ﺟﻠﻮ ﺍﳒﺎﻡ ﺍﻳـﻦ ﺯﻳﺎﺭ‪‬ـﺎﯼ ﻣﻘـﺪﺱ ﺭﺍ ﺑﮕﻴـﺮﺩ‬

‫ﻭ ﻣﺮﻳــﺪﺍﻥ ﭘﺎﮐﺒــﺎ ﹺﺯ ﻣــﺎ ﺭﺍ ﺩﻟﺸﮑــﺴﺘﻪ ﮐﻨــﺪ؛ ﺑﻠﮑــﻪ ‪‬ﺘــﺮ ﺍﺳــﺖ ﮐــﻪ ﺑــﻪﺣﮑــﺎﻡﹺ ﻭﻻﻳــﺎﺕ ﺩﺳــﺘﻮﺭ‬ ‫ﺩﻫﺪ ﮐﻪ »ﻣﻄﻠﻘﹰﺎ ﻣﺎﻧﻊ ﺁﻥ ﮔﺮﻭﻩ ﻧﮕﺮﺩﻧﺪ«‪ .‬ﺑﺎﻳﺰﻳﺪ ﻧﻴﺰ ﮐﻪ ﻣﯽﺩﺍﻧﺴﺖ ﺑﺎ ﺁﻥﳘﻪ ﻣﺮﺯﻫـﺎﯼ‬

‫ﻭﺳﻴ ﹺﻊ ﺑﻴﺎﺑﺎﻧﯽ ﻭ ﮐﻮﻫـﺴﺘﺎﻧﯽ ﺩﺭ ﺷـﺮﻕ ﺍﻧـﺎﺗﻮﻟﯽ ﺍﻣﮑـﺎﻥ ﺍﺟـﺮﺍﯼ ﻓﺮﻣـﺎﻥ ﺍﻭ ﺑـﺮﺍﯼ ﳑﺎﻧﻌـﺖ‬ ‫ﺍﺯ ﺭﻓﱳ ﺗﺮﮐﺎﻥ ﺑﻪﺍﻳﺮﺍﻥ ﻧﻴﺴﺖ ﻭ ﺍﻭ ﳔﻮﺍﻫﺪ ﺗﻮﺍﻧﺴﺖ ﮐﻪ ﳘـﮥ ﮔـﺬﺭﮔﺎﻫﻬﺎﯼ ﮐﻮﻫـﺴﺘﺎﻧﯽ‬ ‫ﺦ ﺑــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻧﻮﺷــﺖ ﮐــﻪ »ﺍﮐﺜـ ﹺﺮ‬ ‫ﺭﺍ ﺑــﺮ ﺭﻭﯼ ﻋﺒــﻮﺭ ﻭ ﻣــﺮﻭﺭ ﺗﺮﮐــﺎﻥ ﺑﺮﺑﻨــﺪﺩ‪ ،‬ﺩﺭ ﭘﺎﺳـ ﹺ‬

‫ﺭﻋﺎﻳﺎﯼ ﻣـﺎ ﺍﺯ ﻏﺎﺯﻳـﺎﻥ ﻭ ﳎﺎﻫـﺪﺍﻥ ﺑـﻪ ‪‬ﺎﻧـﮥ ﺯﻳـﺎﺭﺕ‪ ‬ﺍﻳـﻦ ﺳـﺮﺯﻣﻴﻦ ﺭﺍ ‪‬ﺗـﺮﮎ ﮐـﺮﺩﻩﺍﻧـﺪ« ﻭ‬

‫ﺍﻳﻦ ﺍﻣﺮ ﺳﺒﺐ ﮐﺎﻫﺶ ﺩﺭ ﴰﺎﺭ ﺳﭙﺎﻫﻴﺎﻥ ﻣﺎ ﺷﺪﻩ ﺍﺳـﺖ؛ ﺑـﺎ ﺍﻳـﻦﺣـﺎﻝ‪ ،‬ﺍﺯ ﺍﻳـﻦﭘـﺲ ﮐـﺴﯽ‬

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‫‪۱۵۵‬‬ ‫ﺍﺯ ﻭﺍﻟﻴﺎﻥ‪ ‬ﻋﺜﻤﺎﻧﯽ ﻣﺎﻧﻊ ﺳﻔ ﹺﺮ ﺭﻋﺎﻳﺎﯼ ﻣﺎ ﺑﻪﺍﻳﺮﺍﻥ ﺑﻪﻗﺼﺪ ﺯﻳﺎﺭﺕ ﺍﻭﻟﻴﺎﺀ ﺍﷲ ﳕﯽﺷﻮﺩ‪.‬‬ ‫ﮔﺮﭼﻪ ﺑﺎﻳﺰﻳﺪ ﺧﻮﺍﻫﺎﻥ ﺭﻭﺍﺑﻂ ﻧﻴﮏ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩ‪ ،‬ﻭﻟﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐـﻪ‬ ‫ﺍﻭ ﺭﺍ »ﺳــﻨﯽ ﺑــﯽﺩﻳــﻦ« ﻣــﯽﺩﺍﻧــﺴﺖ ﻋﻼﻗــﻪﺋــﯽ ﺑــﻪ ﺭﻭﺍﺑــﻂ ﺩﻭﺳــﺘﺎﻧﻪ ﺑــﺎ ﺳــﻠﻄﺎﻥ ﻧﺪﺍﺷــﺖ‪.‬‬

‫ﻏﺮﻭ ﹺﺭ ﻧﺎﺷﯽ ﺍﺯ ﭘﻴﺮﻭﺯﯼﹺ ﺍﻭ ﺑﺮ ﺷﻴﺒﮏﺧﺎﻥ ﺁﻏﺎ ﹺﺯ ﺑـﺮ ﻫـﻢ ﺧـﻮﺭﺩﻥ ﺭﻭﺍﺑـﻂ ﺍﻳـﺮﺍﻥ ﻭ ﻋﺜﻤـﺎﻧﯽ‬ ‫ﺑﻮﺩ‪ .‬ﭼﻨﺎﻧﮑﻪ ﮔﻔﺘـﻴﻢ‪ ،‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﭘﻮﺳـﺖ ﺳـ ﹺﺮ ﺷـﻴﺒﮑﺨﺎﻥ ﺭﺍ ﺑـﺎ ﮐـﺎﻩ ﺍﻧﺒﺎﺷـﺖ ﻭ ﺑـﺮﺍﯼ‬

‫ﺳﻠﻄﺎﻥ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺳﻠﻄﺎﻥ ﺭﺍ ﻣﺘﻮﺟﻪ ﻋﻈﻤﺖ ﻭ ﻗﺪﺭﺕ ﺧﻮﻳﺶ ﮐﻨﺪ‪ .‬ﺍﻭ ﺩﺭ ﻧﺎﻣﮥ ﭘﺮ ﺍﺯ ﺑـﺎﺩ‪‬‬

‫ﺑﺮﻭﺗﯽ ﮐﻪ ﳘﺮﺍﻩ ﭘﻮﺳـﺖ‪ ‬ﺳـ ﹺﺮ ﺷـﻴﺒﮏﺧـﺎﻥ ﺑـﺮﺍﯼ ﺳـﻠﻄﺎﻥ ﺑﺎﻳﺰﻳـﺪ ﻓﺮﺳـﺘﺎﺩﻩ ﺑـﻮﺩ‪ ،‬ﺁﻧﮕﻮﻧـﻪ‬

‫ﮐﻪ ﻣﺆﻟﻒ ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ ﺑﻪﻣﺎ ﻣﯽﮔﻮﻳﺪ‪ ،‬ﺑﻪ ﺳﻠﻄﺎﻥ ﻧﻮﺷـﺖ ﮐـﻪ ﺷـﻨﻴﺪﻩ ﺷـﺪﻩ ﮐـﻪ ﺩﺭ‬ ‫ﳎﻠﺲ ﺗﻮ ﺳﺨﻦ ﺍﺯ ﺁﻥ ﻣﯽﺭﻓﺘﻪ ﮐﻪ ﺷﻴﺒﮑﺨﺎﻥ ﻫﻮﺍﯼ ﺑﻠﻨﺪ ﺩﺭ ﺳﺮ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻨﮏ ﺳﺮﯼ ﮐـﻪ‬ ‫ﺗﻮ ﭘﺮ ﺍﺯ ﻫﻮﺍﯼ ﺑﻠﻨﺪ ﻣﯽﭘﻨﺪﺍﺷﺘﯽ ﺭﺍ ﻣﺎ ﭘﺮ ﺍﺯ ﮐﺎﻩ ﮐﺮﺩﻩ ﺑﺮﺍﯼ ﺗﻮ ﻓﺮﺳﺘﺎﺩﻳﻢ‪.‬‬

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‫ﺳﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ﻧﻴﺮﻭﻣﻨﺪﺗﺮﻳﻦ ﭘﺎﺩﺷﺎﻩ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻮﺩ‪ ،‬ﺍﺯ ﻣﻘﺘﺪﺭﺗﺮﻳﻦ ﺍﺭﺗﺶ ﺯﻣﺎﻧـﻪ‬

‫ﻭ ﭘﻴﺸﺮﻓﺘﻪﺗﺮﻳﻦ ﺟﻨﮓﺍﺑﺰﺍ ﹺﺭ ﺭﻭﺯ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ‪ ،‬ﻭ ﻣﺮﺩﻡﹺ ﺍﺭﻭﭘﺎ ﺑﺎ ﺷﻨﻴﺪﻥ ﻧـﺎﻣﺶ ﺑـﻪﻟـﺮﺯﻩ‬

‫ﺩﺭﻣﯽﺁﻣﺪﻧﺪ‪ .‬ﺍﻭ ﺑﺎﺭﻫـﺎ ﺩﺭ ﻧﺎﻣـﻪﻧﮕﺎﺭﻳﻬـﺎﻳﺶ ﺑـﻪﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮐﻮﺷـﻴﺪﻩ ﺑـﻮﺩ ﺗـﺎ ﺷـﺎﻳﺪ ﺑـﺎ‬ ‫ﻣــﺪﺍﺭﺍ ﻭ ﺍﻧــﺪﺭﺯ ﭘﺪﺭﺍﻧــﻪ ﺭﻓﺘﺎﺭﻫــﺎﯼ ﺧــﺸﻮﻧﺖﺁﻣﻴــﺰ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺗﻌــﺪﻳﻞ ﮐﻨــﺪ ﻭ‬

‫ﳘﻮﺍﺭﻩ ﺩﺭ ﻧﺎﻣﻪﻫـﺎﻳﺶ ﺑـﻪﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﻭ ﺭﺍ ﺑـﺎ ﻣﻼﻃﻔـﺖ ﻭ ﳏﺒـﺖ ﻣـﻮﺭﺩ ﺧﻄـﺎﺏ ﻗـﺮﺍﺭ‬ ‫ﺩﺍﺩﻩ ﺑـﻮﺩ‪ .‬ﺍﻳﻨـﮏ ﺑـﺎ ﺩﺭﻳﺎﻓـﺖ ﻧﺎﻣــﮥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﭘﻮﺳـﺖ ﺳـ ﹺﺮ ﺷـﻴﺒﮑﺨﺎﻥ ﮐـﻪ ﺑـﻪﻣﺜﺎﺑــﮥ‬ ‫‪‬ﺪﻳــﺪ ﺑــﻮﺩ‪ ،‬ﺍﻭ ﭼﻨــﺎﻥ ﺍﺯ ﮔــﺴﺘﺎﺧﯽ ﺁﻥ ﺟﻮﺍﻧــﮏ ﺧﻴــﺮﻩﺳــﺮ ﺑــﻪﺧــﺸﻢ ﺷــﺪ ﮐــﻪ ﺩﺳــﺘﻮﺭ ﺩﺍﺩ‬

‫ﺍﻋـﻀﺎﯼ ﻫﻴــﺄﺕ ﺍﻋﺰﺍﻣـﯽﹺ ﺍﻭ ﺭﺍ ﮐـﻪ ﺍﺯ ﺗﺮﮐــﺎﻥ ﻗﺒﺎﻳــﻞ ﺍﻧـﺎﺗﻮﻟﯽ ﺑﻮﺩﻧــﺪ ﻭ ﺭﻋﺎﻳــﺎﯼ ﺍﻭ ﴰــﺮﺩﻩ‬

‫ﻣ ــﯽﺷ ــﺪﻧﺪ ﺑﺎﺯﺩﺍﺷ ــﺖ ﻭ ﺯﻧ ــﺪﺍﻧﯽ ﮐﺮﺩﻧ ــﺪ؛ ﻭﻟ ــﯽ ﻧﺎﻣ ــﮥ ﺍﻧ ــﺪﺭﺯﺁﻣﻴﺰﯼ ﺑ ــﻪ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ‬ ‫ﺤـ ــﺎ ﺍﻭ ﺭﺍ‬ ‫ﻧﻮﺷـ ــﺖ‪ .‬ﺍﻭ ﺩﺭ ﻧﺎﻣـ ــﻪﺍﺵ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﺭﺍ ﺟـ ــﻮﺍﻥ ﮐـ ــﻢﲡﺮﺑـ ــﻪ ﻧﺎﻣﻴـ ــﺪ‪ ،‬ﻭ ﺗﻠﻮﻳ ‪‬‬

‫ﺑــﻪﺧــﺎﻃﺮ ﻣــﺴﻠﻤﺎﻥﮐــﺸﻴﻬﺎﺋﯽ ﮐــﻪ ﺩﺭ ﺍﻳــﺮﺍﻥ ﮐــﺮﺩﻩ ﺑــﻮﺩ ﺗﮑﻔﻴــﺮ ﮐــﺮﺩﻩ ﺍﻳــﻦ ﺁﻳــﮥ ﻗــﺮﺁﻥ ﺭﺍ ﺩﺭ‬ ‫ﻧﺎﻣـﻪﺍﺵ ﺁﻭﺭﺩ ﮐـﻪ »ﻫﺮﮐــﻪ ﻳـﮏ ﻣــﺆﻣﻨﯽ ﺭﺍ ﺑـﻪﻋﻤــﺪ ﺑﮑـﺸﺪ ﮐﻴﻔــﺮﺵ ﺟﻬـﻨﻢ ﺍﺳــﺖ ﻭ ﺩﺭ ﺁﻥ‬

‫ﺟ ‪‬ﻬﻨ‪‬ﻢ ﺧﺎﻟ‪‬ﺪ‪‬ﺍ ﻓﻴﻬﺎ(‪ .‬ﻭ ﺑﺎﺯ ﻫﻢ‬ ‫ﺟﺎﻭﻳﺪﺍﻥ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ« ) ‪‬ﻭ ﻣ‪‬ﻦ ﹶﻗﺘ‪‬ﻞ ﻣ‪‬ﺆﻣ‪‬ﻨ‪‬ﺎ ﻣ‪ ‬ﺘ ‪‬ﻌ ّﻤ‪‬ﺪ‪‬ﺍ ﻓﹶﺠﺰﺍﺅﻩ‪ ‬‬ ‫‪ 1‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۳۸۰ ،‬‬

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‫‪۱۵۶‬‬ ‫ﺑﻪﺍﻭ ﺍﻧﺪﺭﺯ ﻧﻮﺷﺖ ﮐﻪ ﺍﺯ ﮐﺸﺘﺎﺭ ﻣﺴﻠﻤﻴﻦ ﺩﺳﺖ ﺑﺮﺩﺍﺭﺩ ﻭ ﺧـﻮﺩ ﺭﺍ ﻣـﺴﺘﻮﺟﺐ ﺧـﺸﻢ ﺧـﺪﺍ‬ ‫ﻧﮑﻨـﺪ‪ .‬ﺑـﺎﺭ ﺩﻳﮕـﺮ ﺍﻭ ﺩﺭ ﻧﺎﻣــﻪﺍﺵ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﻣﺘﻮﺟـﻪ ﺷــﮑﻮﻩ ﺩﻳﺮﻳﻨـﮥ ﺍﻳـﺮﺍﻥ ﮐــﺮﺩ‪ ،‬ﻭ‬ ‫ﺑــﻪﻳــﺎﺩ‪ ‬ﺍﻭ ﺁﻭﺭﺩ ﮐــﻪ ﻧــﻮﺍﺩﮤ ﻣــﺮﺩ ﺑﺰﺭﮔــﻮﺍﺭﯼ ﭼــﻮﻥ ﺷــﻴﺦ ﺻــﻔﯽ ﺍﻟــﺪﻳﻦ ﺍﺭﺩﺑﻴﻠــﯽ ﻭ ﺟﺎﻧــﺸﻴﻦ‬

‫ﺷﺎﻫﻨﺸﺎﻫﺎﻥ ﺑﺎﺳﺘﺎﻧﯽ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﮐﻪ ﺭﻓﺘﺎﺭ ﺁ‪‬ـﺎ ﺭﺍ ﺳﺮﻣـﺸﻖ ﻗـﺮﺍﺭ ﺩﻫـﺪ ﻭ ﺑـﻪﺟـﺎﯼ‬ ‫ﻣ ــﺮﺩﻡﮐﹸ ــﺸﯽ ﺑ ــﻪﻣ ــﺮﺩﻡﺩﺍﺭﯼ ﻭ ﺑ ــﻪﺟ ــﺎﯼ ﻭﻳﺮﺍﻧﮕ ــﺮﯼ ﺑ ــﻪﺁﺑﺎﺩﺳ ــﺎﺯﯼ ﺑﭙ ــﺮﺩﺍﺯﺩ‪ .‬ﺍﻣ ــﺎ ﺷ ــﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﻪﻋﻠﺖ ﻏﺮﻭﺭﯼ ﮐـﻪ ﺍﺯ ﭘﻴﺮﻭﺯﻳﻬـﺎﻳﺶ ﺩﺭ ﺧﺮﺍﺳـﺎﻥ ﺩﭼـﺎﺭﺵ ﺷـﺪﻩ‬ ‫ﺑﻮﺩ‪ ،‬ﺑﻪﺷﺮﺣﯽ ﮐﻪ ﭘﺎﺋﻴﻦﺗﺮ ﺧﻮﺍﻫﻴﻢ ﺧﻮﺍﻧﺪ‪ ،‬ﺑﻪﺧﻠﻴﻔﻪﺍﺵ ﺷﺎﻫﻘﻠﯽ )ﺭﻫـﱪ ﺑﮑﺘﺎﺷـﻴﻬﺎﯼ‬

‫ﺍﻧــﺎﺗﻮﻟﯽ( ﺍﺷــﺎﺭﻩ ﻓﺮﺳــﺘﺎﺩ ﮐــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺍﻧــﺎﺗﻮﻟﯽ ﺭﺍ ﺑــﺮﺍﯼ ﺑﺮﺍﻧــﺪﺍﺯﯼ ﺳــﻠﻄﻨﺖ ﻋﺜﻤﺎﻧﻴــﺎﻥ‪‬‬ ‫ﺳﻨﯽ ﺑﻪﺣﺮﮐﺖ ﺩﺭﺁﻭﺭ‪‬ﺩ‪ .‬ﺍﻭ ﺍﻣﻴﺪﻭﺍﺭ ﺑﻮﺩ ﮐﻪ ﺩﻫﻬـﺎ ﻫـﺰﺍﺭ ﻣﺮﻳـﺪﯼ ﮐـﻪ ﺩﺭ ﺍﻧـﺎﺗﻮﻟﯽ ﺩﺍﺷـﺖ‬ ‫ﺑﺘﻮﺍﻧﻨﺪ ﮐﻪ ﺩﺭ ﻣﺪﺕ ﮐﻮﺗﺎﻫﯽ ﮐﺎﺭ ﺳﻠﻄﻨﺖ ﺳﻨﻴﺎﻥ ﺭﺍ ﻳﮑﺴﺮﻩ ﮐﻨﻨﺪ‪ ،‬ﻭ ﺑـﻪﺭﻭﺍﻝ ﮐـﺎﺭﯼ ﮐـﻪ‬

‫ﺍﻭ ﺑﺎ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﯽ ﮐﺮﺩﻩ ﺑﻮﺩ‪» ،‬ﻣـﺬﻫﺐ ﺣـﻖ« ﻗﺰﻟﺒﺎﺷـﯽ ﺭﺍ ﺑـﺮ ﺳـﻨﻴﺎﻥ‪ ‬ﺍﻧـﺎﺗﻮﻟﯽ ﲢﻤﻴـﻞ‬ ‫ﮐﻨﻨــﺪ‪ .‬ﲞــﺶ ﺑﺰﺭﮔــﯽ ﺍﺯ ﺳــﭙﺎﻫﻴﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺍﺯ ﺑﮑﺘﺎﺷــﻴﻬﺎ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﻳﻨــﻬﺎ ﳘــﺎﻥ ﺗﺮﮐــﺎﻧﯽ‬

‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺳﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ﺩﺭ ﻧﺎﻣﻪﺍﺵ ﺑﻪﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺁﻧﺎﻥ ﺭﺍ »ﳎﺎﻫﺪﺍﻥ« ﻭ »ﻏﺎﺯﻳـﺎﻥ«‬ ‫ﭺ ﺁ‪‬ﺎ ﺑﻪﺍﻳﺮﺍﻥ ﻣﺘﺬﮐﺮ ﺷﺪﻩ ﺑﻮﺩ ﮐـﻪ ﮐـﻮﭺ ﮐـﺮﺩﻥ‪‬‬ ‫ﻧﺎﻣﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺗﻮﺟﻴﻪ ﳑﺎﻧﻌﺖ ﺍﺯ ﮐﻮ ﹺ‬

‫ﺁ‪‬ﺎ ﺍﺯ ﻋﺜﻤﺎﻧﯽ ﺑﻪﺍﻳﺮﺍﻥ ﺳﺒﺐ ﺗﻀﻌﻴﻒ ﺍﺭﺗﺶ ﻋﺜﻤﺎﻧﯽ ﻣﯽﺷﻮﺩ‪.‬‬

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‫ﺷﺎﻳﺪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻨﺎﺑﺮ ﮔﺰﺍﺭﺷـﻬﺎﺋﯽ ﮐـﻪ ﺍﺯ ﺧﻠﻴﻔـﻪﻫـﺎﻳﺶ ﺩﺭﻳﺎﻓـﺖ ﻣـﯽﺩﺍﺷـﺘﻪ ﻭ‬

‫ﺧﱪﻫﺎﺋﯽ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ‬ﺗـﺎﺯﻩﻭﺍﺭﺩ ﺑـﻪﺍﻳـﺮﺍﻥ ﺑـﺮﺍﻳﺶ ﻣـﯽﺑـﺮﺩﻩﺍﻧـﺪ‪ ،‬ﺍﻃـﻼﻉ ﺩﺍﺷـﺘﻪ ﮐـﻪ ﭼـﻪ‬ ‫ﻧ ــﺴﺒﺖ ﺍﺯ ﺳ ــﭙﺎﻫﻴﺎﻥ ﻋﺜﻤ ــﺎﻧﯽ ﺍﺯ ﺷ ــﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷ ــﯽﺍﻧ ــﺪ؛ ﻭ ﺷ ــﺎﻳﺪ ﺍﻣﻴـ ـﺪ‪ ‬ﺍﻭ ﺑ ــﻪ ﭘﻴ ــﺮﻭﺯﯼ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﺩﺭ ﺣ ـﺪ‪ ‬ﻳﻘــﻴﻦ ﺑــﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺑــﺎ ﺗﻠﻘﻴﻨــﻬﺎﺋﯽ ﮐــﻪ ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺑــﻪﺍﻭ‬ ‫ﮐـﺮﺩﻩ ﺑﻮﺩﻧــﺪ ﻭ ﺑــﺎ ﺧـﻮﺩﺗﻠﻘﻴﻨﯽﻫــﺎﺋﯽ ﮐــﻪ ﺍﻭ ﺩﺭ ﺭﺅﻳﺎﻫـﺎﻳﺶ ﺑــﺮ ﺭﻭﯼ ﺧــﻮﺩﺵ ﺍﳒــﺎﻡ ﺩﺍﺩﻩ‬

‫ﺑﻮﺩ ﺑﻪﻳﻘﻴﻦﹺ ﺑﭽﮕﺎﻧﻪﺋﯽ ﻣﯽﭘﻨﺪﺍﺷﺖ ﮐـﻪ ﻫﻨﮕـﺎﻡ ﻧـﺎﺑﻮﺩﯼﹺ ﮐﺎﻣـﻞ ﻭ ﺷـﺎﻣﻞ ﻣـﺬﻫﺐ ﺳـﻨﻴﺎﻥ‬

‫ﺩﺭ ﺳﺮﺍﺳــﺮ ﮔﻴﺘــﯽ ﻓﺮﺍﺭﺳــﻴﺪﻩ ﺍﺳــﺖ‪ .‬ﭘــﻴﺶ ﺍﺯ ﺍﻳــﻦ ﺩﻳــﺪﻳﻢ ﮐــﻪ ﺍﻭ ﺩﺭ ﺗﱪﻳــﺰ ﺑــﻪﺻــﺮﺍﺣﺖ‬ ‫ﮔﻔﺖ ﮐﻪ ﺩﺍﺭﺍﯼ ﻳﮏ ﺭﺳﺎﻟﺖ ﺁﲰﺎﻧﯽ ﺍﺳﺖ ﻭ ﮔﻔﺖ ﮐﻪ »ﻣﺮﺍ ﺑﻪﺍﻳﻦ ﮐﺎﺭ ﻭﺍﺩﺍﺷﺘﻪﺍﻧـﺪ«؛‬ ‫‪ 1‬ﻣﻨﺸﺂﺕ ﺍﻟﺴﻼﻃﻴﻦ‪.۳۴۶ ،‬‬

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‫‪۱۵۷‬‬ ‫ﻳﻌﻨﯽ ﻣﻦ ﻣﺒﻌﻮﺙ ﺷﺪﻩﺍﻡ ﺗﺎ ﺳﻨﻴﺎﻥ ﺭﺍ ﺑﻪﻣﺬﻫﺐ ﺣﻖ ﺩﺭﺁﻭﺭ‪‬ﻡ؛ ﻭ ﮔﻔﺖ ﮐﻪ ﻫﺮﮐﻪ ﺑﺎ ﻓﺮﻣﺎﻥ‪‬‬ ‫ﻣﻦ ﺑﺮﺍﯼ ﺗﻐﻴﻴﺮ ﻣﺬﻫﺒﺶ ﳐﺎﻟﻔﺖ ﮐﻨﺪ ﺑﺎﻳـﺪ ﮐـﺸﺘﻪ ﮔـﺮﺩﺩ؛ ﻭ ﺍﮔـﺮ ﺭﻋﻴـﺖ ﺳـﺨﻨﯽ ﺑﮕﻮﻳـﺪ‬ ‫ﴰﺸﻴﺮ ﻣﯽﮐﺸﻢ ﻭ ﻳﮏﺗﻦ ﺭﺍ ﺯﻧﺪﻩ ﳕﯽﮔﺬﺍﺭﻡ‪.‬‬

‫ﺁﺷﻔﺘﮕﯽ ﺍﻭﺿﺎﻉ ﺳﻴﺎﺳﯽ ﺩﺭ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ‬ ‫ﺑﺎﻳﺰﻳﺪ ﮐﻪ ﭘﻴﺮ ﺷﺪﻩ ﺑﻮﺩ ﺩﺭ ﺁﻏﺎﺯ ﺳﺎﻝﹺ ‪۸۹۰‬ﺥ ﺑﺮ ﺑﺴﺘﺮ ﺑﻴﻤﺎﺭﯼ ﺍﻓﺘﺎﺩ‪ .‬ﭼﻬﺎﺭ ﭘﺴﺮ ﺍﺯ‬ ‫ﻫﺸﺖ ﭘﺴﺮ ﺍﻭ ﺩﺭ ﺍﻳـﻦﺳـﺎﻝ ﺯﻧـﺪﻩ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﻫﺮﮐـﺪﺍﻡ ﺩﺭ ﻣﻨﻄﻘـﻪﺋـﯽ ﺍﺯ ﺍﻧـﺎﺗﻮﻟﯽ ﺣﮑﻮﻣـﺖ‬

‫ﻣﯽﮐﺮﺩ‪ .‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﭘﺴﺮﺵ »ﺷﻬﻨﺸﺎﻩ« ﻧﺎﻡ ﺩﺍﺷـﺖ ﮐـﻪ ﺣـﺎﮐﻢ ﻗﻮﻧﻴـﻪ ﺑـﻮﺩ‪ .‬ﺍﲪـﺪ ﺩﻭﻣـﻴﻦ‬ ‫ﭘﺴﺮﺵ ﺑﻮﺩ ﻭ ﺑﺮ ﺁﻣﺎﺳﻴﻪ ﺩﺭ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ ﺩﺭ ﳘـﺴﺎﻳﮕﯽ ﺍﻳـﺮﺍﻥ ﺣـﺎﮐﻢ ﺑـﻮﺩ‪ .‬ﻗﻮﺭﻗـﻮﺩ‬

‫ﺣﺎﮐﻢ ﻣﺎﻧﻴﺴﻪ ﺩﺭ ﻏﺮﺏ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻮﺩ‪ .‬ﻭ ﮐﻮﭼﮑﺘﺮﻳﻦ ﭘﺴﺮﺵ ﺳﻠﻴﻢ ﺣﺎﮐﻤﻴﺖ ﺗﺮﺍﭘﻴﺰﻭﻧﺖ‪‬‬ ‫ﺍﺷــﻐﺎﻟﯽ ﺭﺍ ﺩﺭ ﺩﺳــﺖ ﺩﺍﺷــﺖ ﮐــﻪ ﺍﺯ ﺟﻬــﺖ ﺟﻨــﻮﺏ ﺷــﺮﻕ ﺩﺭ ﴰــﺎﻝﻏــﺮﺏ ﺍﺭﺯﳒــﺎﻥ ﺑــﺎ‬

‫ﺍﻳﺮﺍﻥ ﳘﺴﺎﻳﻪ ﺑﻮﺩ‪ .‬ﳘﮥ ﭘﺴﺮﺍﻥ ﺑﺎﻳﺰﻳـﺪ ﻧـﺰﺩ ﻣﻌﻠﻤـﺎﻥ ﺍﻳﺮﺍﻧـﯽ ﲢـﺼﻴﻞ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﻭ ﺑـﻪ‬ ‫ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺁﺷــﻨﺎﻳﯽﹺ ﮐﺎﻣــﻞ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺑﺎﻳﺰﻳــﺪ ﺑــﻪ ﻋﻠــﺖ ﻋﻼﻗــﻪﺍﺵ ﺑــﻪ ﲤــﺪﻥ ﻭ ﻓﺮﻫﻨــﮓ‬

‫ﺍﻳﺮﺍﻧﯽ‪ ،‬ﺑﺮﺍﯼ ﺗﻌﻠﻴﻢ ﻓﺮﺯﻧﺪﺍﻧﺶ ﻣﻌﻠﻤﺎﻥ ﻭ ﻣﺪﺭﺳﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺍﺳﺘﺨﺪﺍﻡ ﮐﺮﺩﻩ ﺑﻮﺩ ﺗﺎ ﺯﺑﺎﻥ‬

‫ﭘﺎﺭﺳﯽ ﺭﺍ ﺧﻮﺏ ﺑﻴﺎﻣﻮﺯﻧﺪ ﻭ ﺑﺎ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﺁﺭﺍﺳﺘﻪ ﺷﻮﻧﺪ‪ .‬ﺷﻬﻨﺸﺎﻩ ﻭ ﺍﲪﺪ ﻭ ﺳـﻠﻴﻢ‬

‫ﭼﻨﺎﻥ ﺩﺭ ﺍﺩﺑﻴﺎﺕ ﭘﺎﺭﺳﯽ ﺗﺒﺤﺮ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺯﺑﺎﻥ ﺍﺩﺑﯽﺷﺎﻥ ﺑﻄﻮﺭ ﮐﻠﯽ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﺑـﻮﺩ‬ ‫ﻭ ﻋﻤﻮ ‪‬ﻣـ ــﺎ ﺩﺭ ﮐﺘﺎ‪‬ـ ــﺎﯼ ﭘﺎﺭﺳـ ــﯽ ﻣﻄﺎﻟﻌـ ــﻪ ﻣـ ــﯽﮐﺮﺩﻧـ ــﺪ‪ .‬ﻧﻮﺷـ ــﺘﻪﺍﻧـ ــﺪ ﮐـ ــﻪ ﺳـ ــﻠﻴﻢ ﺩﺭ ﺩﻭﺭﺍﻥ‬

‫ﺣــﺎﮐﻤﻴﺘﺶ ﳘــﻪﺷــﺐ ﻣﺘــﻮﻥ ﺍﺩﺑــﯽ ﻭ ﺗــﺎﺭﻳﺨﯽ ﭘﺎﺭﺳــﯽ ﺭﺍ ﻣﻄﺎﻟﻌــﻪ ﻣــﯽﮐــﺮﺩ‪ ،‬ﻭ ﺑــﻪﺩﺳــﺖ‬ ‫ﺧﻮﺩﺵ ﺑﺮ ﺍﻳﻦ ﻣﺘﻮﻥ ﺑﻪ ﭘﺎﺭﺳﯽ ﺗﻔﺴﻴﺮ ﻭ ﺣﺎﺷﻴﻪ ﻧﮕﺎﺷﺘﻪ ﺍﺳﺖ )ﺑﺮﺧﯽ ﺍﺯ ﺍﻳﻦ ﮐﺘﺎ‪‬ﺎ ﮐﻪ‬ ‫ﺑﺎ ﺣﺎﺷﻴﻪ ﻧﻮﻳﺴﯽ ﺳﻠﻴﻢ ﺍﺳﺖ ﺍﮐﻨﻮﻥ ﺩﺭ ﻣﻮﺯﻩ ﺍﺳﺘﺎﻧﺒﻮﻝ ﻧﮕﻬﺪﺍﺭﯼ ﻣﯽﺷﻮﺩ(‪.‬‬

‫ﺳﻠﻴﻢ ﮐﻪ ﮐﻬﺘﺮﻳﻦ ﭘﺴﺮ ﺑﺎﻳﺰﻳﺪ ﺑﻮﺩ ﺍﺯ ﳘﻪﺷﺎﻥ ﺑﻠﻨﺪﭘﺮﻭﺍﺯﺗﺮ ﻭ ﺑﺎ ﺗﺪﺑﻴﺮﺗﺮ ﺑـﻮﺩ‪ ،‬ﻭ ﺍﺯ‬

‫ﻧﻈﺮ ﺷﺨﺼﻴﺘﯽ ﺷﺒﺎﻫﺖ ﺑﺴﻴﺎﺭ ﺑﻪ ﺟـﺪﺵ ﺳـﻠﻄﺎﻥ ﳏﻤـﺪ ﻓـﺎﺗﺢ ﺩﺍﺷـﺖ‪ ،‬ﻭ ﻣـﺮﺩﯼ ﺳـﺨﺖ‬

‫ﺧﻮﻥﺭﻳـﺰ ﻭ ﺧـﺸﻦ ﺑـﻮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺯﻣـﺎﻥ ﺣـﺎﮐﻤﻴﺘﺶ ﺑـﺮ ﺗﺮﺍﭘﻴﺰﻭﻧـﺖ‪ ‬ﺍﺷـﻐﺎﻟﯽ ﳘـﮥ ﺑﻮﻣﻴـﺎﻥ‪ ‬ﺁﻥ‬ ‫ﮐﺸﻮﺭ ﺭﺍ ﭘﺎﮐﺴﺎﺯﯼ ﮐﺮﺩﻩ ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪ ﻳﮏ ﺳﺮﺯﻣﻴﻦ ﺗﺮﮎﻧﺸﻴﻦ ﮐﺮﺩﻩ ﺑﻮﺩ‪.‬‬

‫ﺍﲪــﺪ ﻣﺜــﻞ ﺧــﻮﺩ‪ ‬ﺑﺎﻳﺰﻳــﺪ ﻣــﺴﺎﳌﺘﺠﻮ ﺑــﻮﺩ‪ .‬ﺑﺎﻳﺰﻳــﺪ ﻋﻼﻗــﻪ ﺩﺍﺷــﺖ ﮐــﻪ ﺍﲪــﺪ ﺭﺍ‬

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‫‪۱۵۸‬‬ ‫ﻭﻟ ــﯽﻋﻬ ــﺪ ﺳ ــﺎﺯﺩ‪ .‬ﻭﻟ ــﯽ ﺳ ــﻪ ﭘ ــﺴﺮ ﺩﻳﮕ ــﺮﺵ ﻫﺮﮐـ ـﺪﺍﻡ ﺑ ــﻪ ﻧﻮﺑ ــﮥ ﺧ ــﻮﺩ ﺳ ــﻠﻄﻨﺖ ﺭﺍ ﺑ ــﺮﺍﯼ‬ ‫ﺧﻮﺩﺷــﺎﻥ ﻣــﯽﺧﻮﺍﺳــﺘﻨﺪ‪ .‬ﭼﻮﻧﮑــﻪ ﻣﺎﻧﻴــﺴﻪ ﻣﺮﮐــﺰ ﺣﺎﮐﻤﻴــﺖ ﻗﻮﺭﻗــﻮﺩ ﺑــﻪ ﭘﺎﻳﺘﺨــﺖ )ﻳﻌﻨــﯽ‬ ‫ﺍﺳــﺘﺎﻧﺒﻮﻝ( ﻧﺰﺩﻳــﮏ ﺑــﻮﺩ‪ ،‬ﺳــﻠﻄﺎﻥ ﺑــﺮﺁﻥ ﺷــﺪ ﮐــﻪ ﻗﻮﺭﻗــﻮﺩ ﺭﺍ ﺍﺯ ﺁﻥ ﳏــﻞ ﺩﻭﺭ ﺳــﺎﺯﺩ‪ ،‬ﺗــﺎ‬

‫ﻫﺮﮔﺎﻩ ﺍﲪـﺪ ﺭﺍ ﺑـﻪﻋﻨـﻮﺍﻥ ﻭﻟـﯽﻋﻬـﺪ ﺍﻋـﻼﻡ ﮐﻨـﺪ ﺍﻳـﻦ ﺑـﺮﺍﺩﺭ ﻣـﺸﮑﻠﯽ ﺑـﺮﺍﯼ ﺍﲪـﺪ ﺍﻳﺠـﺎﺩ‬ ‫ﻧﮑﻨﺪ‪ .‬ﺍﻭ ﺣﺎﮐﻤﻴﺖ ﺍﻧﺘﺎﻟﻴﻪ ﺩﺭ ﺟﻨﻮﺏ ﻣﺮﮐﺰﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﺑـﻪﺍﻭ ﺩﺍﺩ ﻭ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳـﺖ ﮐـﻪ‬

‫ﺍﺯ ﻣﺎﻧﻴــﺴﻪ ﺑــﻪ ﺍﻧﺘﺎﻟﻴــﻪ ﻧﻘــﻞ ﻣﮑــﺎﻥ ﮐﻨــﺪ‪ .‬ﻗﻮﺭﻗــﻮﺩ ﺍﺯ ﺍﻳــﻦ ﺗــﺼﻤﻴﻢ ﻧﺎﺭﺍﺿــﯽ ﺷــﺪ ﻭ ﺑــﻪ‪‬ﺎﻧــﮥ‬ ‫ﺳﻔﺮ ﻋﻤﺮﻩ ﺑﺎ ﻳﮏ ﮐﺸﺘﯽ ﻭ ﴰﺎﺭﯼ ﺧﺪﻡ ﻭ ﺣﺸﻢ ﺭﺍﻫﯽ ﻣﺼﺮ ﺷﺪ‪ .‬ﺑﺎﻳﺰﻳـﺪ ﭼﻨـﺪ ﻣـﺎﻩ ﺑﻌـﺪ‬

‫ﻭﺳﺎﺋﻠﯽ ﺍﻧﮕﻴﺨﺖ ﻭ ﺭﺿـﺎﻳﺖ ﺍﻭ ﺭﺍ ﺟﻠـﺐ ﮐـﺮﺩﻩ ﺑـﻪ ﺍﻧـﺎﺗﻮﻟﯽ ﺑـﺎﺯﺁﻭﺭﺩ‪ ،‬ﻭ ﺑـﺎ ﻭﻋـﺪﮤ ﺍﻳﻨﮑـﻪ‬ ‫ﺑﻪ ﺯﻭﺩﯼ ﻣﺎﻧﻴﺴﻪ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﺍﻭ ﺭﺍ ﺭﻭﺍﻧﮥ ﺍﻧﺘﺎﻟﻴﻪ ﮐﺮﺩ‪.‬‬

‫ﺑﺎﻳﺰﻳــﺪ ﺑــﺎ ﺟﻠــﺐ ﻣﻮﺍﻓﻘــﺖ ﻭﺯﻳــﺮ ﺍﻋﻈــﻢ ﻭ ﺩﻳﮕــﺮ ﺑﻠﻨــﺪﭘﺎﻳﮕﺎﻥ ﮐــﺸﻮﺭﯼ ﻭ ﻟــﺸﮑﺮﯼ‪،‬‬

‫ﺍﲪﺪ ﺭﺍ ﺭﲰ‪‬ﺎ ﻭﻟﯽﻋﻬﺪ ﮐـﺮﺩ‪ .‬ﺳـﻠﻴﻢ ﮐـﻪ ﺳـﻠﻄﻨﺖ ﺭﺍ ﺑـﺮﺍﯼ ﺧـﻮﺩﺵ ﻣـﯽﺧﻮﺍﺳـﺖ ﺍﺯ ﺍﻳـﻦ‬

‫ﺍﻗﺪﺍﻡﹺ ﭘﺪﺭﺵ ﺑﻪﺧﺸﻢ ﺷﺪ ﻭ ﴰﺎﺭﯼ ﺍﺯ ﺍﻓـﺴﺮﺍﻥ ﺍﺭﺷـﺪ ﺭﺍ ﺑـﺎ ﺧـﻮﺩ ﳘﻨـﻮﺍ ﺳـﺎﺧﺘﻪ ﻟـﺸﮑﺮﯼ‬ ‫ﺁﺭﺍﺳﺖ ﻭ ﺍﺯ ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﺑﻪ ﻗﺼﺪ ﭘﺎﻳﺘﺨﺖ ﺣﺮﮐﺖ ﮐﺮﺩ ﺗﺎ ﭘﺪﺭﺵ ﺭﺍ ﺑﻪ ﺍﻧﺼﺮﺍﻑ ﺍﺯ ﺍﻳﻦ‬ ‫ﺗــﺼﻤﻴﻢ ﻭﺍﺩﺍﺭﺩ‪ .‬ﺍﻭ ﺑــﺎ ﺍﻳــﻦ ﺑﺮﻧﺎﻣــﻪ ﺩﺭ ﺭﻭﻣﻠــﯽ ﺷــﺮﻗﯽ )ﺷــﺮﻕ ﺑﺎﻟﮑــﺎﻥ( ﻣــﺴﺘﻘﺮ ﺷــﺪ‪ .‬ﺩﺭ‬

‫ﳘ ــﻴﻦ ﻭﻗ ــﺖ »ﺷﻬﻨ ــﺸﺎﻩ« ﺑﻴﻤ ــﺎﺭ ﺷ ــﺪ ﻭ ﭘ ــﺲ ﺍﺯ ﭼﻨ ــﺪ ﺭﻭﺯﯼ ﺩﺭﮔﺬﺷ ــﺖ‪ .‬ﻗﻮﺭﻗ ــﻮﺩ ﮐ ــﻪ ﺩﺭ‬ ‫ﺍﻧﺘﺎﻟﻴــﻪ ﺑــﻮﺩ ﺑــﻪ‪‬ﺎﻧــﮥ ﺩﺭ ﺩﺳــﺖ ﮔــﺮﻓﱳ ﺣﺎﮐﻤﻴــﺖ ﻣﺎﻧﻴــﺴﻪ ﺍﺯ ﺍﻧﺘﺎﻟﻴــﻪ ﺣﺮﮐــﺖ ﮐــﺮﺩ ﻭ ﺩﺭ‬

‫ﻣﺎﻧﻴﺴﻪ ﻣﺴﺘﻘﺮ ﺷﺪ‪ .‬ﺍﲪﺪ ﻧﻴﺰ ﺑﺮﺍﯼ ﲢﻮﻳﻞ ﮔﺮﻓﱳ ﺣﮑﻢ ﻭﻟﯽﻋﻬﺪﯼ ﺍﺯ ﺁﻣﺎﺳﻴﻪ ﺑﻪﻗـﺼﺪ‬

‫ﺍﺳﺘﺎﻧﺒﻮﻝ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ‪ .‬ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺍﲪﺪ ﺑﻪ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺑﺮﺳﺪ ﺳﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ﺑـﺎ ﻭﺟـﻮﺩ‬ ‫ﭘﻴﺮﯼ ﻭ ﺑﻴﻤﺎﺭﯼ ﺩﺭ ﺭﺃﺱ ﻳﮏ ﺳﭙﺎﻩ ﺑﺰﺭﮒ ﺑﻪﻣﻘﺎﺑﻠﮥ ﺳـﻠﻴﻢ ﺷـﺘﺎﻓﺖ ﻭ ﺑـﺎ ﺍﻭ ﻭﺍﺭﺩ ﻣـﺬﺍﮐﺮﻩ‬

‫ﺷﺪﻩ ﻭﻋﺪﻩ ﺩﺍﺩ ﮐﻪ ﺗﺎ ﺯﻧﺪﻩ ﺍﺳﺖ ﻫﻴﭻﮐﺪﺍﻡ ﺍﺯ ﭘﺴﺮﺍﻧﺶ ﺭﺍ ﻭﻟـﯽﻋﻬـﺪ ﻧﮑﻨـﺪ‪ .‬ﺍﻭ ﺍﺯ ﺳـﻠﻴﻢ‬

‫ﺧﻮﺍﺳــﺖ ﮐــﻪ ﺑــﻪ ﺗﺮﺍﭘﻴﺰﻭﻧــﺖ ﺑﺮﮔــﺮﺩﺩ‪ .‬ﺳــﻠﻴﻢ ﺑــﻪ ﭘــﺪﺭﺵ ﺍﻋﺘﻤــﺎﺩ ﻧﺪﺍﺷــﺖ‪ ،‬ﻭ ﭼــﻮﻥ ﺧــﱪ‬ ‫ﺣﺮﮐــﺖ ﺍﲪ ــﺪ ﺑــﻪ ﺍﺳ ــﺘﺎﻧﺒﻮﻝ ﺭﺍ ﻧﻴــﺰ ﺷ ــﻨﻴﺪﻩ ﺑ ــﻮﺩ ﺩﺭ ﺭﻭﻣﻠــﯽ ﻣﺎﻧ ــﺪ‪ ،‬ﻭ ﭘــﺪﺭﺵ ﺑ ــﻪ ﺍﺩﺭﻧ ــﻪ‬ ‫ﺑﺮﮔــﺸﺖ ﻭ ﳘــﻴﻦﮐــﻪ ﺍﲪــﺪ ﻭﺍﺭﺩ ﺍﺳــﺘﺎﻧﺒﻮﻝ ﺷــﺪ ﺣﮑــﻢ ﻭﻻﻳﺘﻌﻬــﺪﯼ ﺭﺍ ﺑــﺮﺍﻳﺶ ﻓﺮﺳــﺘﺎﺩ‪.‬‬

‫ﺳﻠﻴﻢ ﺑﻪﳏﺾ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﺧﱪ ﺑﺎ ﳘﮥ ﺳﭙﺎﻫﻴﺎﻥ‪ ‬ﺯﻳ ﹺﺮ ﻓﺮﻣﺎﻧﺶ ﺑﻪ ﺳﻮﯼ ﺍﺭﺩﻭﮔـﺎﻩ ﭘـﺪﺭﺵ‬ ‫ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ ﻭ ﺁﻣﺎﺩﮤ ﺟﻨﮓ ﺑﺎ ﭘﺪﺭﺵ ﺷﺪ‪.‬‬

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‫‪۱۵۹‬‬ ‫ﺩﺭ ﺗﻴﺮﻣــﺎﻩ ‪ ۸۹۰‬ﻣﻴــﺎﻥ ﭘــﺴﺮ ﻭ ﭘــﺪﺭ ﺟﻨــﮓ ﺩﺭﮔﺮﻓــﺖ ﻭﻟــﯽ ﺳــﻠﻴﻢ ﺷﮑــﺴﺖ ﻳﺎﻓﺘــﻪ ﺑــﻪ‬ ‫ﺳــﻮﺍﺣﻞ ﻏﺮﺑــﯽ ﺩﺭﻳــﺎﯼ ﺳــﻴﺎﻩ ﮔﺮﻳﺨــﺖ‪ .‬ﭼــﻮﻥ ﺍﲪــﺪ ﺩﺭ ﺍﺳــﺘﺎﻧﺒﻮﻝ ﻣــﺴﺘﻘﺮ ﺷــﺪ ﺍﻣــﺮﺍﯼ‬ ‫ﻫ ــﻮﺍﺩﺍﺭ ﺳ ــﻠﻴﻢ‪ ‬ﺍﺭﺗ ــﺶ ﺭﺍ ﺑ ــﻪﺷ ــﻮﺭﺵ ﮐ ــﺸﺎﻧﺪﻧﺪ ﻭ ﺑ ــﺎ ﺗ ــﺼﻤﻴﻢ ﺳ ــﻠﻄﺎﻥ ﺩﺍﺋ ــﺮ ﺑ ــﺮ ﺍﻋ ــﻼﻥ‬

‫ﻭﻻﻳﺘﻬــﺪﯼ ﺍﲪــﺪ ﳐﺎﻟﻔــﺖ ﳕﻮﺩﻧــﺪ‪ .‬ﺍﲪــﺪ ﺑــﻪ ﻣــﺸﻮﺭﺕ ﭘــﺪﺭﺵ ﺑــﻪ ﺁﻣﺎﺳــﻴﻪ ﺑﺮﮔــﺸﺖ ﻭ‬ ‫ﺑﺎﻳﺰﻳــﺪ ﮐﻮﺷــﻴﺪ ﮐــﻪ ﺷــﻮﺭﺵ ﺍﺭﺗــﺶ )ﻳﻨــﯽﭼــﺮﯼ( ﺭﺍ ﺑــﺎ ﺗــﺪﺑﻴﺮ ﻓﺮﻭﻧــﺸﺎﻧ‪‬ﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺯﻣــﺎﻥ‬

‫ﺍﻣــﺮﺍﯼ ﻫــﻮﺍﺩﺍﺭ ﻗﻮﺭﻗــﻮﺩ ﻭﯼﺭﺍ ﺑــﻪ ﺍﺳــﺘﺎﻧﺒﻮﻝ ﻓﺮﺍﺧﻮﺍﻧﺪﻧــﺪ‪ ،‬ﻭ ﺍﻳــﻦ ﺍﻣــﺮ ﺑــﻪ ﺷــﮑﺎﻑ ﺑﻴــﺸﺘﺮ‬ ‫ﺍﺭﺗــﺶ ﮐﻤــﮏ ﮐــﺮﺩ ﻭ ﺩﺍﻣﻨــﮥ ﺷــﻮﺭﺵ ﻳﻨــﯽﭼــﺮﯼ ﺑــﺎﻻ ﮔﺮﻓﺘــﻪ ﺷــﻴﺮﺍﺯﮤ ﺍﻣــﻮﺭ ﺳﻴﺎﺳــﯽ ﺭﺍ ﺩﺭ‬

‫ﻣﻌﺮﺽ ﺍﺯ ﻫﻢ ﭘﺎﺷﻴﺪﻥ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺁﺷﻮﺏ‪ ‬ﭼﻨﺪ ﻣﺎﻩ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ‪ .‬ﺳﺮﺍﳒﺎﻡ ﺑﺎﻳﺰﻳـﺪ ﺗـﺴﻠﻴﻢﹺ‬ ‫ﺗ ــﺼﻤﻴﻢ ﺍﻓ ــﺴﺮﺍﻥ ﺷﻮﺭﺷ ــﯽ ﺷ ــﺪﻩ ﺳ ــﻠﻴﻢ ﺭﺍ ﺑ ــﻪ ﭘﺎﻳﺘﺨ ــﺖ ﻓﺮﺍﺧﻮﺍﻧ ــﺪ ﻭ ﺳ ــﻠﻄﻨﺖ ﺭﺍ ﺑ ــﻪ ﺍﻭ‬

‫ﻭﺍﮔﺬﺍﺭ ﮐﺮﺩﻩ ﺧﻮﺩﺵ ﮐﻨﺎﺭﻩ ﮔﺮﻓﺖ ﺗﺎ ﺑﻘﻴـﮥ ﻋﻤـﺮﺵ ﺭﺍ ﺩﻭﺭ ﺍﺯ ﭘﺎﻳﺘﺨـﺖ ﺑﮕﺬﺭﺍﻧـﺪ‪ .‬ﺍﻭ ﺑـﺎ‬

‫ﻋﺪﻩﺋﯽ ﺍﺯ ﺧﺪﻣﺘﮑﺎﺭﺍﻥ ﻭ ﻧﺪﻳﻤﺎﻧﺶ ﺭﺍﻫـﯽﹺ ﺯﺍﺩﮔـﺎﻫﺶ ﺩﻳﻤـﻪﺗﻮﻗـﻪ ﺩﺭ ﺑﺎﻟﮑـﺎﻥ ﺷـﺪ؛ ﻭﻟـﯽ‬ ‫ﭘــﻴﺶ ﺍﺯ ﺁﻧﮑ ــﻪ ﺑ ــﻪ ﺗﺒﻌﻴ ــﺪﮔﺎﻫﺶ ﺑﺮﺳ ــﺪ‪ ،‬ﺩﺭ ﺍﺛ ــﺮ ﺗــﺸﺪﻳﺪ ﺑﻴﻤ ــﺎﺭﯼ ﻳ ــﺎ ﺩﺭ ﺍﺛ ــﺮ ﺯﻫ ــﺮﯼ ﮐ ــﻪ‬

‫ﺑﻪﺍﺷﺎﺭﮤ ﺳﻠﻴﻢ ﺑﻪﺍﻭ ﺧﻮﺭﺍﻧﺪﻩ ﺷـﺪ ﺩﺭﮔﺬﺷـﺖ‪ .‬ﺳـﻠﻴﻢ ﻭﻗﺘـﯽ ﺑـﻪﺳـﻠﻄﻨﺖ ﻧﺸـﺴﺖ ‪ ۴۵‬ﺳـﺎﻟﻪ‬ ‫ﺑﻮﺩ )ﺍﺭﺩﯼ‪‬ﺸﺖ ‪۸۹۱‬ﺥ(‪.‬‬

‫ﻓﺘﻨﻪﻫﺎﯼ ﺷﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺩﺭ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ‬ ‫ﺧﻠﻴﻔﻪﻫـﺎﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺩﺭ ﺯﻣـﺎﻥ ﺑﺎﻳﺰﻳـﺪ ﺩﻭﻡ ﺑـﻪﻋﻨـﺎﻭﻳﻦ ﮔﻮﻧـﺎﮔﻮﻥ ﺩﺭ ﺍﻧـﺎﺗﻮﻟﯽ‬ ‫ﻓﻌﺎﻟﻴـﺖ ﻣــﯽﮐﺮﺩﻧـﺪ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺑـﻪ ﺍﻳــﺮﺍﻥ ﮐـﻮﭺ ﻣــﯽﺩﺍﺩﻧـﺪ‪ .‬ﻳﮑــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑــﻪﻧــﺎﻡ‬ ‫ﻧﻮﺭﻋﻠﯽ ﺧﻠﻴﻔﻪ ﺣﺎﮐﻢ ﺍﺭﺯﳒﺎﻥ ﻭ ﺍﺯ ﺧﻠﻔﺎﯼ ﺑﺮﺟﺴﺘﮥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑـﻮﺩ ﻭ ﺍﻳـﻦ ﻓﻌﺎﻟﻴﺘـﻬﺎ‬

‫ﺭﺍ ﺭﻫ ــﱪﯼ ﻣ ــﯽﮐ ــﺮﺩ‪ .‬ﺯﻣ ــﺎﻧﯽ ﮐ ــﻪ ﺳ ــﻠﻴﻢ ﺣ ــﺎﮐﻢ ﺗﺮﺍﭘﻴﺰﻭﻧ ــﺖ ﺑ ــﻮﺩ‪ ،‬ﭼﻮﻧﮑ ــﻪ ﺍﺭﺯﳒ ــﺎﻥ ﺩﺭ‬ ‫ﳘـﺴﺎﻳﮕﯽ ﺗﺮﺍﭘﻴﺰﻭﻧـﺖ ﻗـﺮﺍﺭ ﺩﺍﺷــﺖ‪ ،‬ﺍﻗـﺪﺍﻣﺎﺕ ﲢﺮﻳـﮏﺍﻧﮕﻴــﺰ ﻧـﻮﺭﻋﻠﯽ ﺧﻠﻴﻔـﻪ ﺑﺎﻋــﺚ‬

‫ﺧــﺸﻢ ﺳــﻠﻴﻢ ﺷــﺪ‪ .‬ﺳــﻠﻴﻢ ﺑــﻪ ﺍﺭﺯﳒــﺎﻥ ﻟــﺸﮑﺮ ﮐــﺸﻴﺪ‪ ،‬ﻧــﻮﺭ ﻋﻠــﯽ ﺧﻠﻴﻔــﻪ ﮔﺮﻳﺨــﺖ‪ ،‬ﺳــﻠﻴﻢ‬ ‫ﺍﺭﺯﳒــﺎﻥ ﺭﺍ ﮔﺮﻓــﺖ‪ ،‬ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﺯ ﻣﻨﻄﻘــﻪ ﺗﺎﺭﺍﻧــﺪﻩ ﺷــﺪﻧﺪ‪ .‬ﻭﻟــﯽ ﺑﺎﻳﺰﻳــﺪ ﺩﻭﻡ ﺑــﻪﺧــﺎﻃﺮ‬

‫ﻋﻼﻗﻪﺋﯽ ﮐﻪ ﺑﻪ ﺭﻭﺍﺑﻂ ﺩﻭﺳـﺘﺎﻧﻪ ﺑـﺎ ﺍﻳـﺮﺍﻥ ﺩﺍﺷـﺖ ﺑـﻪ ﺳـﻠﻴﻢ ﻓﺮﻣـﺎﻥ ﻓﺮﺳـﺘﺎﺩ ﮐـﻪ ﺯﻣﻴﻨـﻬﺎﯼ‬

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‫‪۱۶۰‬‬ ‫ﺍﻳﺮﺍﻥ ﺭﺍ ﲣﻠﻴﻪ ﮐﻨﺪ‪ ١.‬ﺍﻳﻨﮏ ﻧﻮﺭﻋﻠﯽ ﺧﻠﻴﻔﻪ ﺑﻪﺳﺒﺐ ﺷﮑﺴﺘﯽ ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣـﺎﻥ ﺍﺯ ﺳـﻠﻴﻢ‬ ‫ﺧﻮﺭﺩﻩ ﺑﻮﺩ ﻧﺴﺒﺖ ﺑﻪﺳﻠﻴﻢ ﮐﻴﻨﻪ ﺩﺭ ﺩﻝ ﺩﺍﺷﺖ‪.‬‬ ‫ﺦ ﺧﺎﻧﻘــﺎﻩ ﺑﮑﺘﺎﺷــﯽ ﺍﻧﺘﺎﻟﻴــﻪ ﺩﺭ ﺟﻨــﻮﺏ ﺍﻧــﺎﺗﻮﻟﯽ ﺍﺯ ﺧﻠﻔــﺎﯼ‬ ‫ﺣــﺴﻦ ﺧﻠﻴﻔــﻪ ﺷــﻴ ﹺ‬

‫ﺷﻴﺦ ﺣﻴﺪﺭ ﻭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩ ﻭ ﺩﺭ ﺭﻭﺳـﺘﺎﺋﯽ ﻧﺰﺩﻳـﮏ ﺍﻧﺘﺎﻟﻴـﻪ ﻣـﯽﺯﻳـﺴﺖ‪ .‬ﺍﻭ ﺭﻫـﱪﯼ‬ ‫ﺑﮑﺘﺎﺷﻴﻬﺎﯼ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺍ ﺩﺍﺷـﺖ‪ .‬ﺍﻭ ﺷـﻴﻮﮤ ﺻـﻮﻓﻴﮕﺮﯼﹺ ﺑﮑﺘﺎﺷـﻴﺎﻥ ﺩﺭﭘـﻴﺶ ﮔﺮﻓﺘـﻪ ﺑـﻮﺩ ﻭ‬ ‫ﺑﻴﺸﺘﺮ ﺍﻭﻗﺎﺗﺶ ﺭﺍ ﺩﺭ ﻏﺎﺭﯼ ﺩﺭ ﻧﺰﺩﻳﮑﯽ ﺭﻭﺳﺘﺎﻳﺶ ﻣﯽﮔﺬﺭﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻏﺎﺭ ﺧﺎﻧﮥ ﺍﺳـﺮﺍﺭ ﻭ‬

‫ﳏﻞ ﲡﻤﻊ ﻣﺮﻳﺪﺍﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩ‪ .‬ﺍﺯ ﳘﻴﻨﺠﺎ ﺧﻠﻴﻔﻪﻫﺎ ﳐﻔﻴﺎﻧـﻪ ﺑـﻪﻧـﻮﺍﺣﯽ ﻏﺮﺑـﯽ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﺭﻭﺍﻧﻪ ﻣﯽﺷﺪﻧﺪ ﺗﺎ ﺑﮑﺘﺎﺷﻴﻬﺎ ﺭﺍ ﺗﺸﻮﻳﻖ ﺑﻪﺭﻓﱳ ﺑﻪﺍﻳﺮﻥ ﻭ ﭘﻴﻮﺳـﱳ ﺑـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬ ‫ﮐﻨﻨﺪ‪ .‬ﺯﻫﺪ ﻭ ﺭﻳﺎﺿﺖ ﻇـﺎﻫﺮﯼ ﺣـﺴﻦ ﺧﻠﻴﻔـﻪ ﺗﻮﺟـﻪ ﺑﺎﻳﺰﻳـﺪ ﺩﻭﻡ ﺭﺍ ﺑـﻪﺧـﻮﺩ ﺟﻠـﺐ ﮐـﺮﺩ ﻭ‬ ‫ﺑﺎﻋــﺚ ﺷــﺪ ﮐ ــﻪ ﺑــﺮﺍﻳﺶ ﻣﻘــﺮﺭﯼ ﭼ ــﺸﻢﮔﻴــﺮ ﺗﻌﻴ ــﻴﻦ ﮐﻨــﺪ ﺗــﺎ ﺍﻭ ﻧﻴ ــﺰ ﺑــﺮﺍﯼ ﺩﻭﺍﻡ ﺳ ــﻠﻄﻨﺖ‬

‫ﺳﻠﻄﺎﻥ ﺩﻋﺎ ﮐﻨﺪ‪ .‬ﺣﺴﻦ ﺧﻠﻴﻔﻪ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﺧﻠﻴﻔﻪﻫﺎﯼ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺖ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﻗﺒﺎﻳـﻞ‬ ‫ﺗﺎﺗــﺎﺭ ﺑــﺮﺍﻳﺶ ﺗﺒﻠﻴــﻎ ﻣــﯽﮐﺮﺩﻧــﺪ ﻭ ﺩﺭ ﻋﻤــﻞ ﺑــﺮﺍﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﭘﻴــﺮﻭ ﻭ ﻣﺮﻳــﺪ ﺑــﻪﺩﺳــﺖ‬

‫ﻣﯽﺁﻭﺭﺩﻧﺪ‪ .‬ﺍﻭ ﭘﺴﺮﯼ ﺩﺍﺷـﺖ ﮐـﻪ ﻧـﺎﻣﺶ ﻗﺮﺍﺑﻴـﻖ ﺑـﻮﺩ ﻭ ﺍﻭ ﺭﺍ ﻏـﻼﻡ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮐـﺮﺩﻩ‬ ‫ﺑﻮﺩ ﻭ ﺷﺎﻫﻘﹸﻠﯽ ﻣﯽﻧﺎﻣﻴﺪ‪ .‬ﺷﺎﻫﻘﻠﯽ ﳘﻴﺸﻪ ﺩﺭ ﮐﻨﺎﺭ ﭘﺪﺭﺵ ﺑـﻮﺩ ﻭ ﻣﻨـﺼﺐ ﺧﻠﻴﻔـﮥ ﺍﻭﻝ ﺭﺍ‬

‫ﺩﺍﺷﺖ‪ .‬ﭼﻮﻥ ﺣﺴﻦ ﺧﻠﻴﻔـﻪ ﺩﺭﮔﺬﺷـﺖ ﺷـﺎﻫﻘﻠﯽ ﺟﺎﻧـﺸﻴﻦ ﺍﻭ ﺷـﺪﻩ ﺭﻫـﱪﯼ ﺑﮑﺘﺎﺷـﻴﻬﺎﯼ‬ ‫ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﺑﻪﺩﺳﺖ ﮔﺮﻓﺖ‪.‬‬

‫ﺩﺭ ﻓـ ــﺮﻭﺭﺩﻳﻦﻣـ ــﺎﻩ ﺳـ ــﺎﻝ ‪ ۸۹۰‬ﻭ ﺩﺭ ﺍﻭﺝ ﺭﻗﺎﺑـ ــﺖ ﺳﻴﺎﺳـ ــﯽ ﭘ ـ ـﺴﺮﺍﻥ ﺑﺎﻳﺰﻳـ ــﺪ ﺩﻭﻡ ﮐـ ــﻪ‬

‫ﻗﻮﺭﻗﻮﺩ ﺍﺯ ﺍﻧﺘﺎﻟﻴﻪ ﺧﺎﺭﺝ ﺷﺪ‪ ،‬ﺷﺎﻫﻘﻠﯽ ﻣﺮﻳﺪﺍﻧﺶ ﺭﺍ ﺑﻪ ﺍﻧﺘﺎﻟﻴﻪ ﻓﺮﺍﺧﻮﺍﻧﺪ ﻭ ﺑﻪ ﺭﻭﺍﻝ ﮐـﺎﺭ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ﻗﻴﺎﻡ ﮐﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺣﺮﮐﺖ ﺑﺴﻴﺎﺭ ﺳﺮﻳﻌﯽ ﺍﻧﺘﺎﻟﻴـﻪ ﺭﺍ ﮔﺮﻓـﺖ ﻭ ﳘﺎﻧﮕﻮﻧـﻪ‬

‫ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﯽﮐﺮﺩﻧﺪ‪ ،‬ﻋﻠﻤﺎ ﻭ ﺑﺰﺭﮔﺎﻥ ﺷﻬﺮ ﺭﺍ ﮔﺮﻓﺘﻪ ﮐﺸﺘﺎﺭ ﮐﺮﺩ ﻭ ﻣﺴﺎﺟﺪ ﻭ‬ ‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺧﺎﻧﻪﻫﺎ ﺭﺍ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪ ﻭ ﺩﺳﺖ ﺑﻪ ﺗﺎﺭﺍﺝ ﺍﻣـﻮﺍﻝ ﻣـﺮﺩﻡ ﮔـﺸﻮﺩ‪ .‬ﺍﻭ ﳘﭽﻨـﻴﻦ‬

‫ﮐــﺎﺭﻭﺍﻥ ﺣﺎﻣــﻞ ﺧــﺰﺍﺋﻦ ﻭ ﺍﻣــﻮﺍﻝ ﻗﻮﺭﻗــﻮﺩ ﺭﺍ ﮐــﻪ ﺍﺯ ﺍﻧﺘﺎﻟﻴــﻪ ﺑــﻪﻣﺎﻧﻴــﺴﻪ ﻓﺮﺳــﺘﺎﺩﻩ ﺷــﺪﻩ ﺑــﻮﺩ‬ ‫ﻣﻮﺭﺩ ﺩﺳﺘﱪﺩ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﮐﻠﻴﮥ ﺍﻣﻮﺍﻝ ﻗﻮﺭﻗﻮﺩ ﺭﺍ ﺗﺎﺭﺍﺝ ﮐﺮﺩﻩ ﻣﻴﺎﻥ ﻣﺮﻳﺪﺍﻧﺶ ﺗﻘﺴﻴﻢ ﮐﺮﺩ‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۲۷۹ ،‬‬

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‫‪۱۶۱‬‬ ‫ﻭﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﺭﺍ ﮐﺸﺖ‪ .‬ﺍﻭ ﺳﭙﺲ ﺭﺍﻫـﯽ ﮐﻮﺗﺎﻫﻴـﻪ ﺩﺭ ﻏـﺮﺏ ﺍﻧـﺎﺗﻮﻟﯽ ﺷـﺪ ﻭ ﺁﺑﺎﺩﻳﻬـﺎﯼ ﺳـﺮ‬ ‫ﺭﺍﻩ ﺭﺍ ﻣﻮﺭﺩ ﺗﻌﺮﺽ ﻭ ﲡﺎﻭﺯ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺩﺳﺖ ﺑﻪ ﭼﭙﺎﻭﻝ ﻭ ﮐـﺸﺘﺎﺭ ﻭ ﺍ‪‬ـﺪﺍﻡ ﮔـﺸﻮﺩ‪ .‬ﻳـﮏ‬ ‫ﻟﺸﮑﺮ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﻧﺰﺩﻳﮑـﯽ ﮐﻮﺗﺎﻫﻴـﻪ ﺑـﻪﻣﻘﺎﺑﻠـﮥ ﺍﻭ ﺷـﺘﺎﻓﺖ‪ ،‬ﻭﻟـﯽ ﺍﺯ ﺍﻭ ﺷﮑـﺴﺖ ﻳﺎﻓـﺖ ﻭ‬

‫ﻓﺮﻣﺎﻧ ــﺪﻫﺶ ﺑ ــﺎ ﺑ ــﺴﻴﺎﺭﯼ ﺍﺯ ﺳ ــﭙﺎﻫﻴﺎﻥ ﺑ ــﻪﺩﺳ ــﺖ ﺷ ــﺎﻫﻘﻠﯽ ﮐ ــﺸﺘﻪ ﺷ ــﺪﻧﺪ‪ .‬ﺷ ــﺎﻫﻘﻠﯽ ﺩﺭ‬

‫ﺍﺭﺩﻳﺒﻬ ــﺸﺖ ‪ ۸۹۰‬ﮐﻮﺗﺎﻫﻴ ــﻪ ﺭﺍ ﺑ ــﻪ ﳏﺎﺻ ــﺮﻩ ﮔﺮﻓ ــﺖ‪ ،‬ﻭﻟ ــﯽ ﻣﺘﻮﺟ ــﻪ ﺷ ــﺪ ﮐ ــﻪ ﺩﻓ ــﺎﻉ ﺷ ــﻬﺮ‬

‫ﻣﺴﺘﺤﮑﻢ ﺍﺳﺖ ﻭ ﺍﻭ ﺍﺑﺰﺍﺭ ﺑـﺮﺍﯼ ﺷﻬﺮﮔـﺸﺎﻳﯽ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﻧـﺪﺍﺭﺩ؛ ﻟـﺬﺍ ﺍﺯ ﳏﺎﺻـﺮﻩ ﺩﺳـﺖ‬ ‫ﮐ ــﺸﻴﺪ ﻭ ﺭﺍﻫ ــﯽ ﺑﻮﺭﺳ ــﺎ ﺩﺭ ﺁﺧ ــﺮﻳﻦﺣــ ّﺪ‪ ‬ﻏ ــﺮﺏ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺷ ــﺪ‪ .‬ﻟ ــﺸﮑﺮ ﺩﻳﮕ ــﺮﯼ ﮐ ــﻪ ﺑ ــﺮﺍﯼ‬

‫ﻣﺘﻮﻗ ــﻒ ﺳ ــﺎﺧﱳ ﺍﻭ ﮔ ــﺴﻴﻞ ﺷ ــﺪﻩ ﺑ ــﻮﺩ ﻧﻴ ــﺰ ﻣﻐﻠ ــﻮﺏ ﻭ ﻣﺘ ــﻮﺍﺭﯼ ﮔﺮﺩﻳ ــﺪ‪ .‬ﺧﻄ ــﺮ ﺷ ــﺎﻫﻘﻠﯽ‬

‫ﭼﻨ ــﺪﺍﻥ ﺑ ــﺰﺭﮒ ﺑ ــﻮﺩ ﮐ ــﻪ ﺻ ــﺪﺭ ﺍﻋﻈـ ـﻢﹺ )ﻭﺯﻳـ ـ ﹺﺮ ﺑ ــﺰﺭﮒ‪ (‬ﻋﺜﻤ ــﺎﻧﯽ ﺷﺨـ ـﺼ‪‬ﺎ ﺩﺭ ﺭﺃﺱ ﺳ ــﭙﺎﻩ‬

‫ﺑﺰﺭﮔ ــﯽ ﺑ ــﻪﻣﻘﺎﺑﻠ ــﮥ ﺷ ــﺎﻫﻘﻠﯽ ﺷ ــﺘﺎﻓﺖ‪ .‬ﺷ ــﺎﻫﻘﻠﯽ ﺍﺯ ﺑﺮﺍﺑ ــﺮ ﺍﻳ ــﻦ ﺳ ــﭙﺎﻩ ﻋﻘ ــﺐ ﻧﺸ ــﺴﺘﻪ ﺑ ــﻪ‬

‫ﮐﻮﺗﺎﻫﻴﻪ ﺑﺮﮔﺸﺖ ﻭ ﺍﺯ ﺁﳒﺎ ﺭﻭﺍﻧﮥ ﻗﺮﻩﻣﺎﻥ ﺷﺪ‪ ،‬ﻭ ﺣﺎﮐﻢ ﻗﻮﻧﻴﻪ ﺭﺍ ﮐﻪ ﺑﺎ ﻧﻴﺮﻭﺋﯽ ﺑـﻪﻣﻘﺎﺑﻠـﮥ‬

‫ﻭﯼ ﺑﻴﺮﻭﻥ ﺷﺪﻩ ﺑﻮﺩ ﺷﮑﺴﺖ ﺩﺍﺩﻩ ﮐﺸﺖ ﻭ ﻗﻮﻧﻴﻪ ﺭﺍ ﺗﺎﺭﺍﺝ ﻭ ﻣﺮﺩﻡ ﺷﻬﺮ ﺭﺍ ﮐـﺸﺘﺎﺭ ﮐـﺮﺩ ﻭ‬ ‫ﺩﺳـ ــﺖ ﺑـ ــﻪ ﲣﺮﻳـ ــﺐ ﻭ ﺁﺗـ ــﺶﺳـ ــﻮﺯﯼ ﺯﺩ‪ .‬ﺍﻭ ﺳـ ــﭙﺲ ﺭﺍﻫـ ــﯽ ﺳـ ــﻴﻮﺍﺱ ﺷـ ــﺪ ﻭ ﺑـ ــﺴﻴﺎﺭﯼ ﺍﺯ‬ ‫ﺁﺑﺎﺩﻳﻬــﺎﯼ ﺷــﺮﻕ ﺍﻧــﺎﺗﻮﻟﯽ ﮐــﻪ ﺑﺮﺳــﺮ ﺭﺍﻫــﺶ ﺑﻮﺩﻧــﺪ ﺭﺍ ﲣﺮﻳــﺐ ﮐــﺮﺩ ﻭ ﴰــﺎﺭ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ‬ ‫ﮐﺎﺭﮔﺰﺍﺭﺍﻥ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ ﺭﺍ ﮐـﺸﺖ‪ .‬ﺩﺭ ﺗﻴﺮﻣـﺎﻩ ‪ ۸۹۰‬ﻭﺯﻳـﺮ ﺍﻋﻈـﻢ ﺩﺭ ﻧﻘﻄـﻪﺋـﯽ ﺩﺭ ﻣﻴـﺎﻥ‬

‫ﻗﻴﺼﺮﻳﻪ ﻭ ﺳﻴﻮﺍﺱ ﺑﺎ ﺷﺎﻫﻘﻠﯽ ﺩﺭﮔﻴﺮ ﺷﺪ‪ .‬ﺩﺭ ﻧﱪﺩ ﺳﺨﺘﯽ ﮐـﻪ ﻣﻴـﺎﻥ ﺩﻭﻃـﺮﻑ ﺩﺭﮔﺮﻓـﺖ‬ ‫ﺗﻠﻔ ــﺎﺕ ﺳ ــﻨﮕﻴﻨﯽ ﺑ ــﺮ ﺳ ــﭙﺎﻩ ﻋﺜﻤ ــﺎﻧﯽ ﻭﺍﺭﺩ ﺷ ــﺪ‪ ،‬ﻭﻟ ــﯽ ﺳ ــﺮﺍﳒﺎﻡ ﺩﺭ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺷﮑ ــﺴﺖ‬

‫ﺍﻓﺘﺎﺩ‪ ،‬ﻭ ﺷﺎﻫﻘﻠﯽ ﺑﺎ ﺍﻓﺮﺍﺩﺵ ﮔﺮﻳﺨﺘﻨﺪ‪ .‬ﻭﺯﻳﺮ ﺍﻋﻈﻢ ﺑﻪ ﻫﻨﮕﺎﻡ ﺗﻌﻘﻴﺐ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑـﻪ ﺩﺍﻡ‬

‫ﺁ‪‬ﺎ ﺍﻓﺘﺎﺩ ﻭ ﮐﺸﺘﻪ ﺷﺪ‪ .‬ﺷﺎﻫﻘﻠﯽ ﻧﻴﺰ ﮐﺸﺘﻪ ﺷﺪ‪ .‬ﻭﻟـﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪ ﻓﺮﺍﺭﺷـﺎﻥ ﺍﺩﺍﻣـﻪ ﺩﺍﺩﻩ‬

‫ﻭﺍﺭﺩ ﺍﻳﺮﺍﻥ ﺷﺪﻧﺪ‪ .‬ﺁﻧﺎﻥ ﺩﺭ ﻧﺰﺩﻳﮑﯽ ﺍﺭﺯﳒﺎﻥ ﺑﻪ ﻳـﮏ ﮐـﺎﺭﻭﺍﻥ ﲡـﺎﺭﺗﯽ ﺑﺮﺧﻮﺭﺩﻧـﺪ ﮐـﻪ‬ ‫ﺍﺯ ﺗﱪﻳﺰ ﺭﺍﻫﯽ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻮﺩ )ﺷﺎﻳﺪ ﺣﺎﻣﻞ ﺍﻣﻮﺍﻝ ﺗﺎﺭﺍﺝ ﺷﺪﮤ ﺍﻳﺮﺍﻥ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺷﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺑـﻮﺩ ﮐـﻪ ﺑﺎﺯﺭﮔﺎﻧـﺎﻥ ﻭﻧﻴـﺰﯼ ﺧﺮﻳـﺪﻩ ﺑـﻪ ﺍﺭﻭﭘـﺎ ﻣـﯽﺑﺮﺩﻧـﺪ(‪ .‬ﺁ‪‬ـﺎ ﺍﻳـﻦ ﮐـﺎﺭﻭﺍﻥ ﺭﺍ‬ ‫ﻣــﻮﺭﺩ ﲪﻠــﻪ ﻗ ـﺮﺍﺭ ﺩﺍﺩﻩ ﺗــﺎﺭﺍﺝ ﮐﺮﺩﻧــﺪ‪ ،‬ﻭ ﺑﺎﺯﺭﮔﺎﻧــﺎﻥ ﺭﺍ ﮐــﻪ ﭘﺎﻧــﺼﺪ ﺗــﻦ ﺑﻮﺩﻧــﺪ ﺑــﺎ ﲤــﺎﻣﯽ‬ ‫ﺑﺎﺭﮐﺸﻬﺎ ﻭ ﻧﻮﮐﺮﻫﺎ ﮐﺸﺘﻨﺪ‪.‬‬

‫ﺍﻳـﻦ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻣـﯽﺧﻮﺍﺳــﺘﻨﺪ ﮐـﻪ ﺑـﻪﺧـﺪﻣﺖ ﺷــﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑﺮﺳـﻨﺪ‪ .‬ﺩﺭ ﺁﻥ ﻫﻨﮕــﺎﻡ‬

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‫‪۱۶۲‬‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻫﻨﻮﺯ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻬﺎ ﭼﻨﺪﯼ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺳﺮﮔﺮﺩﺍﻥ ﻣﺎﻧﺪﻧـﺪ ﺗـﺎ‬ ‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺍﺯ ﺧﺮﺍﺳــﺎﻥ ﺑﺮﮔ ــﺸﺖ؛ ﻭ ﺩﺭ ﺷــﻬﺮﻳﺎﺭ )ﻧﺰﺩﻳ ــﮏ ﺷــﻬ ﹺﺮ ﺭﯼ( ﺑ ــﻪﺣ ــﻀﻮﺭ ﺍﻭ‬ ‫ﺭﺳﻴﺪﻧﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐﻪ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺍﻣﻴﺪﻭﺍﺭ ﺑﻮﺩ ﮐﻪ ﺧﻠﻴﻔـﻪﻫـﺎﻳﺶ ﺩﺭ ﺍﻧـﺎﺗﻮﻟﯽ ﮐـﺎﺭ‬ ‫ﺳــﻠﻄﻨﺖ ﻋﺜﻤ ــﺎﻧﯽ ﺭﺍ ﻳﮑ ــﺴﺮﻩ ﮐﻨﻨــﺪ‪ ،‬ﻭﻗﺘ ــﯽ ﺍﺯ ﺁ‪ ‬ــﺎ ﺷ ــﻨﻴﺪ ﮐــﻪ ﺍﺯ ﺑﺮﺍﺑ ــﺮ ﺩﴰ ـﻦﹺ »ﺳ ــﻨﯽ«‬

‫ﺷﮑﺴﺖ ﻳﺎﻓﺘﻪ ﮔﺮﻳﺨﺘﻪﺍﻧﺪ‪ ،‬ﺑﺎ ﺁ‪‬ﺎ ﺑﻪﺧﺸﻮﻧﺖ ﺭﻓﺘﺎﺭ ﮐﺮﺩ؛ ﺩﻭﺗﺎ ﺍﺯ ﺭﻫﱪﺍﻧﺸﺎﻥ ﺑﻪﺩﺳﺘﻮﺭ‬

‫ﺍﻭ ﺩﺭ ﺩﻳﮓ‪ ‬ﺟﻮﺷﺎﺑﻪ ﺍﻓﮑﻨﺪﻩ ﺷﺪﻩ ﺑـﻪﺷـﮑﻨﺠﻪ ﮐـﺸﺘﻪ ﺷـﺪﻧﺪ ﻭ ﭼﻨـﺪ ﺗـﻦ ﺭﺍ ﻧﻴـﺰ ﺑـﻪﴰـﺸﻴﺮ‬ ‫ﮔﺮﺩﻥ ﺯﺩﻧﺪ‪ .‬ﺍﻭ ﺑﻘﻴـﮥ ﺍﻳﻨـﻬﺎ ﺭﺍ ﮐـﻪ ﭼﻨـﺪﻫﺰﺍﺭ ﺗـﻦ ﺑﻮﺩﻧـﺪ ﺩﺭ ﻣﻴـﺎﻥ ﺍﻣـﺮﺍﯼ ﻗﺰﻟﺒـﺎﺵ ﺗﻘـﺴﻴﻢ‬

‫ﮐﺮﺩ ﺗﺎ ﺳﺮﺑﺎﺯﺍﻥ ﺯﻳ ﹺﺮ ﻓﺮﻣﺎﻥ ﺁﻥ ﺍﻣﻴﺮﺍﻥ ﺑﺎﺷﻨﺪ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺳــﭙﺲ ﺑــﻪ ﻧــﻮﺭﻋﻠﯽ ﺧﻠﻴﻔــﻪ ﻭﺍﻟــﯽ ﺍﺭﺯﳒــﺎﻥ ﻓﺮﻣــﺎﻥ ﻓﺮﺳــﺘﺎﺩ ﮐــﻪ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ ﺭﺍ ﺑــﺸﻮﺭﺍﻧﺪ ﻭ ﺍﻧــﺎﺗﻮﻟﯽ ﺭﺍ ﺑﮕﻴــﺮﺩ‪ .‬ﻧــﻮﺭﻋﻠﯽ ﺧﻠﻴﻔــﻪ ﻳﮑــﯽ ﺍﺯ ﺧﻠﻔــﺎﯼ‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪﻧﺎﻡ ﻋﻴﺴﺎ ﺧﻠﻴﻔﻪ ﺭﺍ ﺑﺮﺍﯼ ﺭﻫﱪﯼ ﺷﻮﺭﺵ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻧﺘﺨﺎﺏ ﮐﺮﺩ‪ .‬ﺍﻳﻦ‬

‫ﺷﻮﺭﺵ ﺩﺭ ﺍﻭﺝ ﺍﺧﺘﻼﻑ ﺳﻠﻴﻢ ﺑﺎ ﭘﺪﺭﺵ ﺑـﻪ ﳓـﻮ ﺩﺍﻣﻨـﻪﺩﺍﺭﯼ ﺑـﺎ ﺷـﺮﮐﺖ ﴰـﺎﺭ ﺑـﺴﻴﺎﺭﯼ‬

‫ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻗﺒﺎﻳﻞﹺ ﺍﻧﺎﺗﻮﻟﯽ )ﺍﻓـﺸﺎﺭ‪ ،‬ﻭﺍﺭﺳـﺎﻕ‪ ،‬ﻗـﺮﻩﻣـﺎﻥ‪ ،‬ﺗﮑـﻪﻟـﻮ‪ ،‬ﲪﻴـﺪﻟﻮ‪ ،‬ﺑﻮﺯﻭﻗﻠـﻮ‪ ،‬ﻭ‬ ‫ﻃﻮﺭﻗﻮﺩ( ﺩﺭ ﻣﻨﺎﻃﻖ ﺳﻴﻮﺍﺱ ﻭ ﭼﻮﺭﻭﻡ ﻭ ﻃﻮﻗﺎﺕ ﺁﻏﺎﺯ ﺷﺪ‪.‬‬

‫ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺭﺧﺪﺍﺩﻫﺎ ﺳﻠﻴﻢ ﺑـﻪﺳـﻠﻄﻨﺖ ﺭﺳـﻴﺪ ﻭ ﺑـﺮﺍﺩﺭﺵ ﺍﲪـﺪ ﺩﻭ ﭘـﺴﺮ ﺧـﻮﻳﺶ‬

‫ ﻣﺮﺍﺩ ﻭ ﻗﺎﺳﻢ ﺭﺍ ﺑﻪ ﺍﻳﺮﺍﻥ ﻓﺮﺳﺘﺎﺩ ﻭ ﺍﺯ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺗﻘﺎﺿﺎﯼ ﮐﻤﮏ ﮐﺮﺩ ﺗﺎ ﺳﻠﻄﻨﺖ‬ ‫ﺭﺍ ﺍﺯ ﺳــﻠﻴﻢ ﺑــﺴﺘﺎﻧ‪‬ﺪ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﭘﺎﺳــﺦ ﺑــﻪ ﺩﺭﺧﻮﺍﺳــﺖ ﺍﲪــﺪ ﺑــﻪ ﻧــﻮﺭﻋﻠﯽ ﺧﻠﻴﻔــﻪ‬

‫ﻓﺮﻣﺎﻥ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﺍﺯ ﻣﺮﺍﺩ ﭘﺴﺮ ﺍﲪﺪ ﲪﺎﻳـﺖ ﮐﻨـﺪ ﻭ ﺍﻭ ﺭﺍ ﺑـﻪﻋﻨـﻮﺍﻥ ﺳـﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ ﺑـﻪ‬

‫ﺭﲰﻴﺖ ﺑﺸﻨﺎﺳﺪ‪ .‬ﻣﺮﺍﺩ ﮐﻪ ﺑﻪ ﻳﺎﻭﺭﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮔﺮﻡﭘ‪‬ﺸﺖ ﺑﻮﺩ ﳘﻴﻦﮐـﻪ ﺑـﻪ ﺍﻧـﺎﺗﻮﻟﯽ‬ ‫ﺑﺮﮔﺸﺖ ﺧﻮﺩﺵ ﺭﺍ ﺳﻠﻄﺎﻥ ﺧﻮﺍﻧﺪ ﻭ ﭘﺪﺭﺵ ﺭﺍ ﺗﺸﻮﻳﻖ ﮐﺮﺩ ﮐﻪ ﺑﻪ ﻣﻼﻃﻴـﻪ ﻣﻨﺘﻘـﻞ ﺷـﻮﺩ‪.‬‬

‫ﻋﻴﺴﺎ ﺧﻠﻴﻔﻪ ﺑﺎ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺑـﻪﺩﺳـﺘﻮﺭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ ﻣـﺮﺍﺩ ﭘﻴﻮﺳـﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺷـﻬﺮﻫﺎﯼ‬ ‫ﺷـﺮﻕ ﺍﻧــﺎﺗﻮﻟﯽ ﺩﺳــﺖ ﺑــﻪﮐــﺸﺘﺎﺭ ﻭ ﺗــﺎﺭﺍﺝ ﺯﺩﻧـﺪ‪ .‬ﺍﲰﺎﻋﻴــﻞ ﺣﻘــﯽ ﺍﻭﺯﻭﻥ ﺑــﻪ ﻧﻘــﻞ ﺍﺯ ﻳــﮏ‬ ‫ﺳﻨﺪ ﺁﺭﺷﻴﻮ ﺗﻮﭖ ﻗـﺎﭘﯽ )ﺩﺭ ﺗﺮﮐﻴـﻪ( ﻣـﯽﻧﻮﻳـﺴﺪ ﮐـﻪ ﺩﺭ ﺍﻳـﻦ ﻫﻨﮕـﺎﻡ ﺑـﻴﺶ ﺍﺯ ﺩﻩ ﻫـﺰﺍﺭ ﺗـﻦ‬ ‫ﺑــﻪﺩﻭﺭ ﻣﻠﺤــﺪﯼ ﺑــﻪﻧــﺎﻡ ﺻــﻮﻓﯽ ﻋﻴــﺴﺎ ﺧﻠﻴﻔــﻪ ﮔــﺮﺩ ﺁﻣﺪﻧــﺪ…‪ ،‬ﭼﻨــﺪﻳﻦ ﺭﻭﺳــﺘﺎ ﺭﺍ ﺗــﺎﺭﺍﺝ‬

‫ﮐﺮﺩﻧــﺪ‪ ،‬ﻣــﺮﺩﻡ ﺑــﺴﻴﺎﺭﯼ ﺭﺍ ﮐــﺸﺘﻨﺪ ﻭ ﺍﺳــﭙﺎﻥ ﻭ ﺍﻣــﻮﺍﻝ ﻣــﺮﺩﻡ ﺭﺍ ﺑــﻪ ﻳﻐﻤــﺎ ﺑﺮﺩﻧــﺪ؛ ﻣــﺮﺍﺩ ﺩﺭ‬

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‫‪۱۶۳‬‬ ‫ﻣﻴــﺎﻥ ﺍﻳــﻦ ﻓﺘﻨــﻪ ﺗــﺎﺝ ﺑــﺮ ﺳــﺮ ‪‬ــﺎﺩ‪ ،‬ﻭ ﺍﻳﻨــﻬﺎ ﺭﺍ ﮐــﻪ ﻗﺰﻟﺒــﺎﺵ ﻧﺎﻣﻴــﺪﻩ ﻣــﯽﺷــﺪﻧﺪ ﻭﺍﺭﺩ ﺍﺭﺗــﺶ‬ ‫ﺧﻮﺩ ﮐﺮﺩ‪ .‬ﺑﻪ ﺯﻭﺩﯼ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﺻﻮﻓﯽ ﺩﺭ ﺁﻣﺎﺳﻴﻪ ﮔﺮﺩ ﺁﻣﺪﻧﺪ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑـﺴﻴﺎﺭﯼ ﺭﺍ‬ ‫ﮐــﺸﺘﻨﺪ ﻭ ﺳــﻠﻄﺎﻥ ﻣــﺮﺍﺩ ﺭﺍ ﺑــﺎ ﺧــﻮﺩ ﺑــﻪ ﮔﻮﻟــﺪﻭﮔﻮﻥ ﺑﺮﺩﻧــﺪ ﻭ ﺩﺭ ﺁﳒــﺎ ﻓــﺴﺎﺩ ﻋﻈــﻴﻢ ﺑــﻪﺭﺍﻩ‬

‫ﺍﻧﺪﺍﺧﺘﻨﺪ‪ ،‬ﻋﻠﻤﺎ ﻭ ﺑﺰﺭﮔﺎﻥ ﺭﺍ ﻓﺮﺍﺭﯼ ﺩﺍﺩﻧﺪ ﻭ ﻭﺍﺭﺩ ﺷﻬﺮ ﺷﺪﻩ ﻧﻮﺷﻴﺮﻭﺍﻥﹾ ﻗﺎﺿـﯽ ﭼـﻮﺭﻭﻡ‬

‫ﺭﺍ ﮐﺸﺘﻨﺪ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺍﺯ ﺑﺮﺍﺑﺮﺷﺎﻥ ﮔﺮﻳﺨﺘﻪ ﺷﻬﺮ ﺭﺍ ﺑﻪﺁ‪‬ﺎ ﻭﺍﮔﺬﺍﺷﺘﻨﺪ‪.‬‬

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‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﭼﻮﻧﮑــﻪ ﻳﻘــﻴﻦ ﺩﺍﺷــﺖ ﮐــﻪ ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﻪ ﭘﻴــﺮﻭﺯﯼ‬

‫ﺩﺳــﺖ ﺧﻮﺍﻫﻨــﺪ ﻳﺎﻓــﺖ ﺗــﺎ »ﻣــﺬﻫﺐ ﺣــﻖ« ﺭﺍ ﺑﺮﻗــﺮﺍﺭ ﺑﺪﺍﺭﻧــﺪ‪ ،‬ﻭﻗﺘــﯽ ﺳــﻠﻴﻢ ﺑــﻪ ﺳــﻠﻄﻨﺖ‬ ‫ﻧﺸ ــﺴﺖ ﻧ ــﻪ ﭘﻴ ــﺎﻡ ﺗﱪﻳ ــﮏ ﺑ ــﺮﺍﯼ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﻓﺮﺳ ــﺘﺎﺩ ﻧ ــﻪ ﺳ ــﻠﻄﻨﺖ ﺍﻭ ﺭﺍ ﺑ ــﻪﺭﲰﻴ ــﺖ‬

‫ﺷــﻨﺎﺧﺖ‪ .‬ﺗﻨــﻬﺎ ﮐــﺴﯽ ﮐــﻪ ﺩﺭ ﺍﻳــﻦﺯﻣ ــﺎﻥ ﺍﺯ ﻃــﺮﻑ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ ﺭﲰﻴــﺖ ﺷ ــﻨﺎﺧﺘﻪ‬

‫ﻣﯽﺷﺪ ﺳﻠﻄﺎﻥ ﻣﺮﺍﺩ ﺭﻗﻴﺐ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻮﺩ‪ .‬ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ ‪ ۹‬ﻣﺎﻩ ﺩﺭ ﺩﺳﺖ ﺳﻠﻄﺎﻥ‬ ‫ﻣﺮﺍﺩ ﺑﻮﺩ‪ .‬ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﮐﻪ ﻣﯽﺩﺍﻧﺴﺖ ﻣﺮﺍﺩ ﺑﺪﻭﻥ ﲪﺎﻳﺖ ﻭﺍﻟﻴﺎﻥ ﺩﻳﺎﺭ ﺑﮑﺮ ﻭ ﺍﺭﺯﳒﺎﻥ‬

‫)ﺧ ــﺎﻥ ﳏﻤ ــﺪ ﺍﺳ ــﺘﺎﺟﻠﻮ ﻭ ﻧ ــﻮﺭﻋﻠﯽ ﺧﻠﻴﻔ ــﻪ( ﻗ ــﺎﺩﺭ ﺑ ــﻪ ﺍﺩﺍﻣ ــﮥ ﺳ ــﻠﻄﻨﺘﺶ ﳔﻮﺍﻫ ــﺪ ﺑ ــﻮﺩ‪،‬‬ ‫ﭘﻴﻮﺳﺘﻪ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﺗﻦ ﭘﻴﻐـﺎﻡ ﻣـﯽﺩﺍﺩ ﮐـﻪ ﺍﺯ ﲢﺮﻳـﮏ ﻭ ﺍﻳﺠـﺎﺩ ﺁﺷـﻮﺏ ﺩﺭ ﮐـﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ‬

‫ﺩﺳ ــﺖ ﺑﺮﺩﺍﺭﻧ ــﺪ ﻭ ﺩﺭ ﺧ ــﺎﮎ ﻋﺜﻤ ــﺎﻧﯽ ﻓﺘﻨ ــﻪ ﻭ ﻓ ــﺴﺎﺩ ﺑ ــﻪﺭﺍﻩ ﻧﻴﻨﺪﺍﺯﻧ ــﺪ‪ .‬ﻭﻟ ــﯽ ﺍﻳﻨ ــﻬﺎ ﮐ ــﻪ‬

‫ﻼ ﻧﺎﻣﻪﻫﺎﯼ ﺗﻮﻫﻴﻦﺁﻣﻴﺰ ﺑﻪ ﺳﻠﻄﺎﻥ ﺳـﻠﻴﻢ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﺑﺎ ﺧﻮﺩﺷﺎﻥ ﺩﺍﺷﺘﻨﺪ ﻣﺘﻘﺎﺑ ﹰ‬

‫ﻣــﯽﻧﻮﺷــﺘﻨﺪ ﻭ ﺑــﺎ ﻳﻘــﻴﻦ ﺑــﻪﺍﻳﻨﮑــﻪ ﺍﻭ ﺭﺍ ﺷﮑــﺴﺖ ﺗﻮﺍﻧﻨــﺪ ﺩﺍﺩ ﻣــﯽﮐﻮﺷــﻴﺪﻧﺪ ﮐــﻪ ﺍﻭ ﺭﺍ ﺑــﻪ‬

‫ﺟﻨﮓ ﺑﮑﺸﺎﻧﻨﺪ‪ .‬ﺣﺘﯽ ﻳﮑﺒﺎﺭ ﺑﺮﺍﯼ ﺍﻭ ﺭﺧﺖ ﺯﻧﺎﻧﻪ ﻓﺮﺳﺘﺎﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺟﻨـﮓ ﺩﻋـﻮﺕ‬

‫ﮐﺮﺩﻧﺪ ﻭ ‪‬ﺪﻳﺪ ﳕﻮﺩﻧـﺪ ﮐـﻪ ﺑـﻪﺯﻭﺩﯼ ﺍﻭ ﺭﺍ ﺷﮑـﺴﺖ ﺧﻮﺍﻫﻨـﺪ ﺩﺍﺩ ﻭ ﺍﺯ ﺳـﻠﻄﻨﺖ ﺑـﺮ ﮐﻨـﺎﺭ‬

‫ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ‪ ٢.‬ﳘﭽﻨﻴﻦ ﻧﻮﺭ ﻋﻠﯽ ﺧﻠﻴﻔﻪ ﺑﺎ ﻳﮏ ﺳﭙﺎﻩ ﮐﻪ ﻣﺘـﺸﮑﻞ ﺍﺯ ﭼﻬـﺎﺭ ﻫـﺰﺍﺭ ﺳـﻮﺍﺭ‬ ‫ﺑﻮﺩ ﺑﻪﺗﻮﻗﺎﺕ ﲪﻠﻪ ﮐـﺮﺩﻩ ﺁﻥﺷـﻬﺮ ﺭﺍ ﮔﺮﻓﺘـﻪ ﺧﻄﺒـﻪ ﺑـﻪﻧـﺎﻡ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺧﻮﺍﻧـﺪ؛ ﻭ ﺍﻳـﻦ‬

‫ﺑــﻪﻣﻌﻨــﺎﯼ ﺍﺷــﻐﺎﻝ ﺍﻳــﻦ ﲞــﺶ ﺍﺯ ﺧــﺎﮎ ﻋﺜﻤــﺎﻧﯽ ﻭ ﺍﳊــﺎﻕﹺ ﺁﻥ ﺑــﻪﺍﻳــﺮﺍﻥ ﺑــﻮﺩ‪ .‬ﳘﻴﻨﮑــﻪ ﺍﻭ‬

‫ﺑــﻪﺍﺭﺯﳒــﺎﻥ ﺑﺮﮔــﺸﺖ ﻣــﺮﺩﻡ ﺗﻮﻗــﺎﺕ ﺷــﻮﺭﻳﺪﻧﺪ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺑﻴــﺮﻭﻥ ﮐﺮﺩﻧــﺪ‪ .‬ﻧــﻮﺭﻋﻠﯽ‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪ ،۲۷۶ / ۲ ،‬ﺯﻳﺮﻧﻮﻳﺲ ‪.۶‬‬ ‫‪ ٢‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ ۱۳۹ ،‬ﻭ ‪.۱۴۳ ۱۴۲‬‬

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‫‪۱۶۴‬‬ ‫ﺧﻠﻴﻔﻪ ﺍﻳﻦﺑـﺎﺭ ﺑـﺎ ﺳـﭙﺎﻩ ﺑﺰﺭﮔﺘـﺮﯼ ﺑـﻪﺗﻮﻗـﺎﺕ ﲪﻠـﻪ ﮐـﺮﺩ‪ ،‬ﻳـﮏ ﻟـﺸﮑﺮ ﻋﺜﻤـﺎﻧﯽ ﮐـﻪ ﺑـﺮﺍﯼ‬ ‫ﲪﺎﻳﺖ ﺗﻮﻗﺎﺕ ﺁﻣﺪﻩ ﺑﻮﺩ ﺭﺍ ﺷﮑﺴﺖ ﺩﺍﺩﻩ ‪ ۱۵۰۰‬ﺗـﻦ ﺍﺯ ﺁ‪‬ـﺎ ﺭﺍ ﮐـﺸﺘﺎﺭ ﮐـﺮﺩ‪ ،‬ﺗﻮﻗـﺎﺕ ﺭﺍ‬ ‫ﭘﺲ ﺍﺯ ﻣﻘﺎﻭﻣﺘﯽ ﮔﺸﻮﺩ‪ ،‬ﺩﺭ ﺷﻬﺮ ﺁﺗﺶ ﺍﻓﮑﻨﺪ‪ ،‬ﻫﺮﮐﻪ ﺑﻪﺩﺳﺘﺶ ﺍﻓﺘـﺎﺩ ﺭﺍ ﮐـﺸﺖ‪ ،‬ﺍﻣـﻮﺍﻝ‬

‫ﺧﺎﻧ ــﻪﻫ ــﺎ ﺭﺍ ﻏ ــﺎﺭﺕ ﻭ ﺷ ــﻬﺮ ﺭﺍ ﺑ ــﺎ ﺧ ــﺎﮎ ﻳﮑ ــﺴﺎﻥ ﮐ ــﺮﺩ‪ ،‬ﻭ ﺑ ــﺎ ﺍﻣ ــﻮﺍﻝ ﺑ ــﺴﻴﺎﺭ ﺑ ــﻪﺍﺭﺯﳒ ــﺎﻥ‬ ‫ﺑﺮﮔﺸﺖ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺣﺪﻭﺩ ﭼﻬﺎﺭ ﻫﺰﺍﺭ ﺳﻮﺍﺭ ﺑﮑﺘﺎﺷﯽ ﮐﻪ ﺩﺭ ﺟﻨﮕﻬﺎﯼ ﺍﻭ ﺷﺮﮐﺖ ﮐﺮﺩﻩ‬

‫ﺑﻮﺩﻧــﺪ ﺭﺍ ﺑــﺎ ﺧــﺎﻧﻮﺍﺩﻩ ﻭ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻧــﺸﺎﻥ ﺑــﻪﺍﻳــﺮﺍﻥ ﮐﻮﭼﺎﻧــﺪ ﺗــﺎ ﺑــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺻــﻔﻮﯼ‬ ‫ﺑﭙﻴﻮﻧﺪﻧﺪ‪.‬‬

‫‪١‬‬

‫ﺍﻗﺪﺍﻣﺎﺕ ﻧﻮﺭﻋﻠﯽ ﺧﻠﻴﻔﻪ ﺩﺭ ﮐﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ ﺟﻨـﮓ ﺍﻋـﻼﻥﺷـﺪﮤ ﺿـﻤﻨﯽ ﺍﺯﺟﺎﻧـﺐ‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﺮﺿﺪ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ ﺑﻮﺩ‪ .‬ﺍﺷﻐﺎﻝ ﻭ ﻭﻳﺮﺍﻥﺳﺎﺯﯼ ﺗﻮﻗﺎﺕ ﺑﻪﻣﺜﺎﺑﮥ ﺁﻥ ﺑﻮﺩ‬

‫ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﲰ‪‬ﺎ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺭﺍ ﺑﻪﺟﻨﮓ ﺑﺎ ﺧﻮﺩﺵ ﻓﺮﺍﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺳﺮﮐﻮﺏ ﺷﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺗﻮﺳﻂ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ‬ ‫ﺁﺷﻮ‪‬ﺎﺋﯽ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻧـﺎﺗﻮﻟﯽ ﺑـﻪﺭﺍﻩ ﺍﻓﮑﻨـﺪﻩ ﺑﻮﺩﻧـﺪ ﻣـﺴﺘﻠﺰﻡ ﺍﻗـﺪﺍﻡ ﺟـﺪﯼ ﻭ‬ ‫ﺳﺮﮐﻮﺑﮕﺮﺍﻧﻪ ﺑـﻮﺩ ﮐـﻪ ﺩﻭﻟـﺖ ﻋﺜﻤـﺎﻧﯽ ﻣـﯽﺑﺎﻳـﺴﺖ ﺑـﻪﻫـﺮ ‪‬ـﺎﺋﯽ ﺍﳒـﺎﻡ ﺩﻫـﺪ‪ .‬ﺑﮑﺘﺎﺷـﻴﻬﺎ‬

‫ﺭﻋﺎﻳـ ــﺎﯼ ﺩﻭﻟـ ــﺖ ﻋﺜﻤـ ــﺎﻧﯽ ﺑﻮﺩﻧـ ــﺪ‪ ،‬ﻭﻟـ ــﯽ ﺧﻠﻴﻔـ ــﻪﻫـ ــﺎﯼ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﺁ‪ ‬ــﺎ ﺭﺍ ﺗﺒـ ــﺪﻳﻞ‬

‫ﺑ ــﻪﻗﺰﻟﺒﺎﺷ ــﺎﻥ‪ ‬ﻣﺮﻳ ــﺪ ﻭ ﺭﻋﺎﻳ ــﺎﯼ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﮐ ــﺮﺩﻩ ﺑ ــﻪﺟﻨ ــﮓ ﺑ ــﺎ ﺳ ــﻠﻄﻨﺖ ﻋﺜﻤ ــﺎﻧﯽ‬

‫ﻣــﯽﮐــﺸﺎﻧﺪﻧﺪ‪ .‬ﺑﻘــﺎ ﻭ ﺩﻭﺍﻡ ﺳــﻠﻄﻨﺖ ﻋﺜﻤــﺎﻧﯽ ﺭﻫــﻴﻦﹺ ﺳــﺮﮐﻮﺏ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﻮﺩ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺗﺎ ﻭﻗﺘﯽﮐﻪ ﮔﺮﻓﺘﺎﺭ ﺭﻗﺎﺑﺖ ﺑﺮﺍﺩﺭﺍﻧﺶ ﺑﻮﺩ ﻧﺘﻮﺍﻧﺴﺖ ﮐﻪ ﺑﺮﺍﯼ ﻓﺮﻭﻧـﺸﺎﻧﺪﻥ‬ ‫ﻓﺘﻨﮥ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺍﻧﺎﺗﻮﻟﯽ ﺍﻗﺪﺍﻣﯽ ﺍﳒﺎﻡ ﺩﻫﺪ‪ .‬ﺍﻭ ﺩﺭ ﺍﻭﺍﺳﻂ ﺳﺎﻝ ‪۸۹۱‬ﺥ ﺑﺮﺍﺩﺭﺵ ﻗﻮﺭﻗﻮﺩ‬

‫ﺭﺍ ﺩﺭ ﻣﺎﻧﻴــﺴﻪ ﺷﮑــﺴﺖ ﺩﺍﺩ‪ .‬ﻗﻮﺭﻗــﻮﺩ ﺑــﺎ ﺭﺧــﺖ ﻣﺒــﺪﻝ ﮔﺮﻳﺨﺘــﻪ ﺩﺭﻏــﺎﺭﯼ ‪‬ــﺎﻥ ﺷــﺪ‪ .‬ﺑــﻪ‬ ‫ﺯﻭﺩﯼ ﺟﺎﺳﻮﺳــﺎﻥ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺍﻭ ﺭﺍ ﻳﺎﻓﺘﻨــﺪ ﻭ ﺩﺳــﺘﮕﻴﺮ ﻭ ﺧﻔــﻪ ﮐﺮﺩﻧــﺪ‪ .‬ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ‬

‫ﺑﺮﺍﯼ ﺍﺯ ﻣﻴـﺎﻥ ﺑﺮﺩﺍﺷـﱳ ﺑـﺮﺍﺩﺭﺵ ﺍﲪـﺪ ﻭ ﭘـﺴﺮﺍﻥ ﺍﻭ ﻧﻴـﺰ ﺗـﺪﺑﻴﺮﯼ ﺍﻧﺪﻳـﺸﻴﺪ‪ .‬ﺍﻭ ﺑـﻪ ﭼﻨـﺪ‬ ‫ﺗـﻦ ﺍﺯ ﺍﻣــﺮﺍﯼ ﺍﺭﺗــﺶ ﺭﻫﻨﻤـﻮﺩ ﺩﺍﺩ ﮐــﻪ ﺧــﻮﺩ ﺭﺍ ﺣـﺎﻣﯽ ﺍﲪــﺪ ﻭﺍﳕــﻮﺩ ﮐﻨﻨـﺪ ﻭ ﺍﲪــﺪ ﺭﺍ ﺑــﻪ‬

‫‪ 1‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ .۱۳۵ ۱۳۴ ،‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪ .۴۷۵ ،‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۳۹۲ ۳۹۱ ،‬‬

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‫‪۱۶۵‬‬ ‫ﺑﻮﺭﺳــﺎ ﺩﻋــﻮﺕ ﮐﻨﻨــﺪ ﻭ ﺑــﻪ ﺍﻭ ﻗــﻮﻝ ﺑﻔﺮﺳــﺘﻨﺪ ﮐــﻪ ﺑــﺮﺍﯼ ﺗــﺼﺮﻑ ﭘﺎﻳﺘﺨــﺖ ﺑــﻪ ﺍﻭ ﮐﻤــﮏ‬ ‫ﺧﻮﺍﻫﻨ ــﺪ ﮐ ــﺮﺩ‪ .‬ﺍﲪ ــﺪ ﻓﺮﻳ ــﺐ ﺁ‪ ‬ــﺎ ﺭﺍ ﺧ ــﻮﺭﺩﻩ ﺍﺯ ﻣﻼﻃﻴ ــﻪ ﺑ ــﻪ ﺁﻣﺎﺳ ــﻴﻪ ﺭﻓﺘ ــﻪ ﺳ ــﭙﺎﻫﺶ ﺭﺍ‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﺍﺯ ﺭﺍﻩ ﻗﻮﻧﻴﻪ ﺑـﻪﺳـﻮﯼ ﺑﻮﺭﺳـﺎ ﺑـﻪﺭﺍﻩ ﺍﻓﺘـﺎﺩ‪ .‬ﺍﻭ ﺩﺭ ﺭﺍﻩ ﺑﻮﺭﺳـﺎ ﺑـﻪ ﺩﺍﻡ ﺳـﭙﺎﻩ ﺁﻣـﺎﺩﮤ‬

‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺍﻓﺘــﺎﺩ ﻭ ﺩﺳــﺘﮕﻴﺮ ﻭ ﮐــﺸﺘﻪ ﺷــﺪ‪ .‬ﭘــﺲ ﺍﺯ ﺁﻥ ﺳــﭙﺎﻩ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺑــﻪ ﺁﻣﺎﺳــﻴﻪ‬

‫ﮔﺴﻴﻞ ﮔﺮﺩﻳﺪ ﻭ ﻣﺮﺍﺩ ﻭ ﻗﺎﺳـﻢ ﭘـﺴﺮﺍﻥ‪ ‬ﺍﲪـﺪ ﺭﺍ ﺷﮑـﺴﺖ ﺩﺍﺩ‪ .‬ﻗﺎﺳـﻢ ﺑـﻪ ﻣـﺼﺮ ﻭ ﺍﲪـﺪ‬

‫ﺑﻪ ﺍﻳﺮﺍﻥ ﮔﺮﻳﺨﺖ )ﺯﻣﺴﺘﺎﻥ ‪ .(۸۹۱‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﮑﺘﺎﺷﯽ ﮐﻪ ﺩﺭ ﺳﭙﺎﻩ ﻣﺮﺍﺩ ﺑﻮﺩﻧﺪ ﻧﻴﺰ ﭘﺲ‬

‫ﺍﺯ ﺍﻳﻦ ﻗﻀﺎﻳﺎ ﺑﻪ ﻣﻴﺎﻥ ﻗﺒﺎﻳﻞ ﺧﻮﺩﺷﺎﻥ ﺩﺭ ﻧﻮﺍﺣﯽ ﳐﺘﻠﻒ‪ ‬ﺍﻧﺎﺗﻮﻟﯽ ﺑﺮﮔﺸﺘﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﺭﺧﺪﺍﺩﻫﺎ ﺯﻣﺎﻧﯽ ﺍﺗﻔﺎﻕ ﻣﯽﺍﻓﺘﺎﺩ ﮐﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﲞـﺸﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ ﺭﺍ‬

‫ﺑﺎ ﳒﻢ ﺛﺎﻧﯽ ﺑﻪ ﺟﻨـﮓ ﻋﺒﻴـﺪﺍﷲ ﺧـﺎﻥ ﺑـﻪﺧﺮﺍﺳـﺎﻥ ﻓﺮﺳـﺘﺎﺩﻩ ﺑـﻮﺩ‪ ،‬ﻭ ﺁﻧـﺎﻥ ﺷﮑـﺴﺖ ﻳﺎﻓﺘـﻪ‬

‫ﺑﻮﺩﻧﺪ ﻭ ﳒﻢ ﺛﺎﻧﯽ ﻭ ﴰﺎﺭﯼ ﺍﺯ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﺸﺘﻪ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻭﻗﺘـﯽ ﺳـﭙﺎﻩ ﺳـﻠﻄﺎﻥ‬ ‫ﺳــﻠﻴﻢ ﺑــﻪ ﺟﻨــﮓ ﻣــﺮﺍﺩ ﻭ ﻗﺎﺳــﻢ ﻓﺮﺳــﺘﺎﺩﻩ ﺷــﺪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﻭﺿــﻌﯽ ﻧﺒــﻮﺩ ﮐــﻪ ﺑﺘﻮﺍﻧــﺪ‬ ‫ﻧﻴﺮﻭ ﺑﻪ ﻳﺎﺭﯼ ﺁ‪‬ﺎ ﺑﻔﺮﺳﺘﺪ ﻭ ﺑﻪ ﻭﻋﺪﻩﻫﺎﺋﯽ ﮐﻪ ﺑﻪﺁ‪‬ﺎ ﺩﺍﺩﻩ ﺑﻮﺩ ﻋﻤﻞ ﮐﻨﺪ‪ .‬ﺳﭙﺲ ﻭﻗﺘـﯽ‬

‫ﻣﺮﺍﺩ ﺑﻪ ﺍﻳﺮﺍﻥ ﮔﺮﻳﺨﺖ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺩﺭ ﺻـﺪﺩ ﺁﻣـﺎﺩﮔﯽ ﺑـﺮﺍﯼ ﻟﺸﮑﺮﮐـﺸﯽ ﺑـﻪ ﺧﺮﺍﺳـﺎﻥ‬ ‫ﺑﺮﺍﯼ ﮔﺮﻓﱳ ﺍﻧﺘﻘﺎﻡ ﺧﻮﻥ ﳒﻢ ﺛﺎﻧﯽ ﺍﺯ ﻋﺒﻴﺪﺍﷲ ﺧـﺎﻥ ﻭ ﮔـﺮﻓﱳ ﻣـﺸﻬﺪ ﺍﺯ ﺩﺳـﺖ ﺍﻭ ﺑـﻮﺩ‪.‬‬

‫ﺍﻭ ﻣﺮﺍﺩ ﺭﺍ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻪ ﺍﻭ ﻗﻮﻝ ﺩﺍﺩ ﮐﻪ ﺑﻪ ﺟﺎﯼ ﻣﻠﮏ ﭘﺪﺭﺵ ﮐـﻪ ﺍﺯ ﺩﺳـﺖ‬ ‫ﺩﺍﺩﻩ ﺍﺳﺖ ﭘـﺎﺭﺱ ﺭﺍ ﺑـﻪ ﺍﻭ ﺧﻮﺍﻫـﺪ ﲞـﺸﻴﺪ‪ .‬ﺍﻭ ﺑـﻪ ﺍﻳـﻦ ﻭﻋـﺪﻩ ﻭﻓـﺎ ﮐـﺮﺩ ﻭ ﻣـﺮﺍﺩ ﺑـﻪﻋﻨـﻮﺍﻥ‬

‫ﺗﻴﻮﻟﺪﺍﺭ ﭘﺎﺭﺱ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪ ﺍﻭ ﲞﺸﻴﺪﻩ ﺑﻮﺩ ﺣﺮﮐﺖ ﮐﺮﺩ‪ ،‬ﻭﻟﯽ ﺩﻳﮕﺮ ﺗﻴﻮﻟﺪﺍﺭﺍﻥ‬

‫ﻗﺰﻟﺒــﺎﺵ ﮐــﻪ ﺍﺯ ﺍﻳــﻦ ﺷــﺮﻳﮏ‪ ‬ﺗــﺎﺯﻩﻭﺍﺭﺩ ﺧﻮﺷــﺸﺎﻥ ﳕــﯽﺁﻣــﺪ ﻭﯼﺭﺍ ﺩﺭ ﻧﺰﺩﻳﮑ ـﯽﹺ ﺍﺳــﭙﻬﺎﻥ‬ ‫ﺳﺮﺑﻪﻧﻴﺴﺖ ﮐﺮﺩﻧﺪ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﭘﺲ ﺍﺯ ﭘﺮﺩﺍﺧﱳ ﺑﻪ ﺍﻣﺮ ﺭﻗﻴﺒـﺎﻧﺶ ﺑـﺮﺁﻥ ﺷـﺪ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑﮑﺘﺎﺷـﯽ‬

‫ﺭﺍ ﺳـﺮﮐﻮﺏ ﮐﻨــﺪ ﻭ ﺑــﺮﺍﯼ ﳘﻴـﺸﻪ ﺑــﻪ ﻓﺘﻨــﻪﻫﺎﻳـﺸﺎﻥ ﺧﺎﲤــﻪ ﺩﻫــﺪ‪ .‬ﺍﻭ ﻳـﮏ ﻫﻴــﺄﺕ ﺑﺎﺯﺭﺳــﯽ‬

‫ﻭﻳـ ـﮋﻩ ﮐ ــﻪ ﺭﻳﺎﺳ ــﺘﺶ ﺭﺍ ﺧ ــﻮﺩﺵ ﺩﺭ ﺩﺳ ــﺖ ﺩﺍﺷ ــﺖ ﺑ ــﻪ ﺷ ــﺮﻕ ﺍﻧ ــﺎﺗﻮﻟﯽ ﻓﺮﺳ ــﺘﺎﺩ ﻭ ﺑ ــﻪ ﺁﻥ‬ ‫ﻣﺄﻣﻮﺭﻳــﺖ ﺩﺍﺩ ﺗــﺎ ﺩﺭ ﻣﻨﻄﻘــﻪ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺁﻣــﺎﺭﮔﻴﺮﯼ ﺩﻗﻴــﻖ ﺑــﻪ ﻋﻤــﻞ ﺁﻭﺭ‪‬ﺩ‪ .‬ﺍﻭ ﺑــﻪ ﺣﮑــﺎﻡ‬

‫ﻣﻨﻄﻘﻪ ﻓﺮﻣﺎﻥ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﺑﺎ ﺍﻳﻦ ﻫﻴـﺄﺕ ﳘﮑـﺎﺭﯼ ﻻﺯﻡ ﺭﺍ ﺍﳒـﺎﻡ ﺩﻫﻨـﺪ ﻭﻫﺮﮔﻮﻧـﻪ ﻭﺳـﺎﺋﻞ‬ ‫ﮐﻪ ﻻﺯﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺵ ﺑﮕﺬﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻫﻴﺄﺕ ﻣﺄﻣﻮﺭﻳـﺖ ﺩﺍﺷـﺖ ﮐـﻪ ﻧﺎﻣﻬـﺎﯼ‬

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‫‪۱۶۶‬‬ ‫ﮐﻠﻴﮥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺍﺯ ﻫﻔﺖ ﺳﺎﻟﻪ ﺗﺎ ﻫﻔﺘﺎﺩ ﺳﺎﻟﻪ ﺩﺭ ﺩﻓﺎﺗﺮ ﻭﻳﮋﻩﺋﯽ ﺛﺒﺖ ﮐﻨﺪ‪ .‬ﻫـﺪﻑ ﺍﻭ ﺍﺯ‬ ‫ﺍﻳــﻦ ﺍﻗــﺪﺍﻡ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﺳــﺮﺍﻥ ﻓﺘﻨــﻪﻫــﺎﯼ ﺍﺧﻴــﺮ ﺭﺍ ﺑــﻪ ﺩﺭﺳــﺘﯽ ﺷﻨﺎﺳــﺎﻳﯽ ﮐــﺮﺩﻩ ﺍﺯ ﻣﻴــﺎﻥ‬ ‫ﺑــﺮﺩﺍﺭﺩ‪ .‬ﺩﺭﭘــﯽ ﺍﻳــﻦ ﺁﻣــﺎﺭﮔﻴﺮﯼ‪ ،‬ﺣــﺪﻭﺩ ﭼﻬــﻞ ﻫــﺰﺍﺭ ﺗــﻦ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺷــﺮﻕ ﺍﻧــﺎﺗﻮﻟﯽ‬

‫ﺑﺎﺯﺩﺍﺷﺖ ﺷﺪﻧﺪ؛ ﭼﻨـﺪﻳﻦ ﻫﺰﺍﺭﺷـﺎﻥ ﮐـﻪ ﻓﻌـﺎﻟﻴﻦﹺ ﻓﺘﻨـﻪﻫـﺎ ﺑﻮﺩﻧـﺪ ﮐـﺸﺘﺎﺭ ﺷـﺪﻧﺪ ﻭ ﺑﻘﻴـﻪ ﺑـﺎ‬

‫ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻳﺸﺎﻥ ﺑﻪ ﻧﻮﺍﺣﯽ ﺍﺭﻭﭘﺎﻳﯽ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﮐﻮﭼﺎﻧﺪﻩ ﺷـﺪﻧﺪ ﺗـﺎ ﺍﺯ ﻣﻨـﺎﻃﻖ ﻧﻔـﻮﺫ‬ ‫ﺧﻠﻴﻔﻪﻫﺎﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪﺩﻭﺭ ﺑﺎﺷﻨﺪ‪.‬‬

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‫ﺩﺭ ﺗﺄﻟﻴﻔــﺎﺕ ﺗــﺎﺭﻳﺦ ﻧﮕــﺎﺭﺍﻥ ﺩﺭﺑﺎﺭﻫــﺎﯼ ﺻــﻔﻮﯼ ﺍﺷــﺎﺭﻩﺋــﯽ ﺑــﻪﺍﻳــﻦ ﻣﻮﺿــﻮﻉ ﻣﻬــﻢ‬

‫ﻧﺮﻓﺘﻪ ﺍﺳـﺖ‪ .‬ﻋﻠـﺖ ﺳـﮑﻮﺕ ﺁ‪‬ـﺎ ﺁﻥ ﺑـﻮﺩﻩ ﮐـﻪ ﭼﻨـﻴﻦ ﺭﺧـﺪﺍﺩﯼ ﺭﺍ ﭘـﻴﺶﺁﻣـﺪﯼ ﻣﻌﻤـﻮﻟﯽ‬ ‫ﻣ ــﯽﺩﺍﻧ ــﺴﺘﻪﺍﻧ ــﺪ‪ .‬ﺑ ــﺮ ﳘ ــﻴﻦ ﻣﺒﻨ ــﺎ ﺍﺯ ﮐﻨ ــﺎﺭ ﺑ ــﺴﻴﺎﺭﯼ ﺍﺯ ﺟﻨﺎﻳﺘ ــﻬﺎﯼ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻭ ﺗﱪﺍﺋﻴ ــﺎﻥ‬ ‫ﺩﺭﺑــﺎﺭﮤ ﻣــﺮﺩﻡﹺ ﺍﻳــﺮﺍﻥ ﻧﻴــﺰ ﺧﺎﻣﻮﺷــﺎﻧﻪ ﮔﺬﺷــﺘﻪﺍﻧــﺪ ﻳــﺎ ﺍﺷــﺎﺭﮤ ﳐﺘــﺼﺮﯼ ﺑــﻪﺁ‪‬ــﺎ ﮐــﺮﺩﻩﺍﻧــﺪ‪.‬‬

‫ﺗــﺎﺭﻳﺦﻧﮕــﺎﺭﺍﻥ ﻣﻌﺎﺻــﺮ ﺍﻳﺮﺍﻧــﯽ ﺗــﺼﻔﻴﮥ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺍﻧــﺎﺗﻮﻟﯽ ﺭﺍ ﺗــﺼﻔﻴﮥ ﺷــﻴﻌﻴﺎﻥ ﺩﺭ ﮐــﺸﻮﺭ‬

‫ﻋﺜﻤــﺎﻧﯽ ﺩﺍﻧــﺴﺘﻪﺍﻧــﺪ؛ ﺯﻳــﺮﺍ ﺁ‪‬ــﺎ ﺩﻭﺳــﺖ ﺩﺍﺭﻧــﺪ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺭﺍ ﺑــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬ ‫ﻣﻘﺎﻳﺴﻪ ﮐﻨﻨﺪ ﻭ ﳘﺎﻥﮔﻮﻧﻪ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺳﻨﯽﺳـﺘﻴﺰ ﺑـﻮﺩ ﺳـﻠﻄﺎﻥﺳـﻠﻴﻢ ﺭﺍ ﺷـﻴﻌﻪﺳـﺘﻴﺰ‬ ‫ﺑﻨﺎﻣﻨﺪ‪ .‬ﺁ‪‬ﺎ ﺗﻌﻤﺪ‪‬ﺍ ﺍﺯﻳﺎﺩ ﻣﯽﺑﺮﻧﺪ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻧﻪ ﺗﻨﻬﺎ ﺷﻴﻌﻪﺳﺘﻴﺰ ﻧﺒـﻮﺩ ﺑﻠﮑـﻪ ﴰـﺎﺭ‬

‫ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻓــﺴﺮﺍﻥ ﺍﺭﺗــﺶ ﺍﻭ ﻭ ﺣــﺪﻭﺩ ﻧﻴﻤــﯽ ﺍﺯ ﺳــﭙﺎﻫﻴﺎﻧﺶ ﺍﺯ ﺗﺮﮐــﺎﻥ ﺷــﻴﻌﻪ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ‬ ‫ﺍﺗﻔﺎﻗ ـﺎﹰ ﻗﺎﺿــﯽﻋــﺴﮑﺮﻫﺎﯼ ﺷــﻴﻌﻴﺎﻥ ﻧﻴــﺰ ﺍﺯ ﺑﮑﺘﺎﺷــﯽﻫــﺎ ﺑﻮﺩﻧــﺪ‪ .‬ﺁﻥ ﭼﻬــﻞﻫــﺰﺍﺭ ﺗﻨــﯽ ﮐــﻪ‬

‫ﺑــﻪﻓﺮﻣــﺎﻥ ﺍﻭ ﺑﺎﺯﺩﺍﺷــﺖ ﻭ ﲨﻌــﯽ ﺍﺯ ﺁ‪‬ــﺎ ﺍﻋــﺪﺍﻡ ﻭ ﺑﻘﻴــﻪ ﺑــﻪ ﺑﺎﻟﮑــﺎﻥ ﮐﻮﭼﺎﻧــﺪﻩ ﺷــﺪﻧﺪ ﺍﺯ‬

‫ﺷﻮﺭﺷﻴﺎﻥ‪ ‬ﺑﮑﺘﺎﺷﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﺳـﺎﺱ ﺳـﻠﻄﻨﺖ ﻋﺜﻤـﺎﻧﯽ ﺭﺍ ﻫـﺪﻑ‪ ‬ﻧـﺎﺑﻮﺩﮔﺮﯼ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ‬

‫ﺑﻮﺩﻧﺪ‪ .‬ﺣﻘﻴﻘﺘ‪‬ﺎ ﺑﯽﺍﻧﺼﺎﻓﯽ ﺍﺳﺖ ﺍﮔﺮ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺭﺍ ﺑـﺎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻣﻘﺎﻳـﺴﻪ ﮐـﺮﺩﻩ‬

‫ﺍﻭ ﺭﺍ ﺩﺭ ﻧﻘﻄﮥ ﻣﻘﺎﺑﻞ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﺸﺎﻧﺪﻩ ﺷﻴﻌﻪﺳﺘﻴﺰ ﺑﺒﻴﻨﻴﻢ‪ .‬ﺁﻥ ﻋﺪﻩ ﺍﺯ ﻫﻢﻣﻴﻬﻨﺎﻥ‪ ‬ﻣـﺎ‬

‫ﮐــﻪ ﻧﻮﺷــﺘﻪﺍﻧــﺪ ﻓﻘﻴﻬــﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺑــﻪﻓﺮﻣــﺎﻥ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺭﺳــﺎﻟﻪﻫــﺎﺋﯽ ﺩﺭ ﺭﺩ ﺑــﺮ ﻣــﺬﻫﺐ‬

‫ﺷﻴﻌﻪ ﻧﻮﺷﺘﻨﺪ ﺣﺘﯽ ﺑﻪ ﻳﮏ ﳕﻮﻧﻪ ﺍﺯ ﺍﻳﻦ ﺭﺳﺎﻟﻪﻫﺎ ﮐـﻪ ﻣﺮﺑـﻮﻁ ﺑـﻪﺁﻥ ﺩﻭﺭﺍﻥ ﺑﺎﺷـﺪ ﺍﺷـﺎﺭﻩ‬ ‫ﻧﮑﺮﺩﻩﺍﻧﺪ؛ ﻟﺬﺍ ﺍﺩﻋﺎﻳﺸﺎﻥ ﺭﺍ ﳕﯽﺗﻮﺍﻥ ﺑﻴﺶ ﺍﺯ ﻳﮏ ﺗﻮﻫﻢﹺ ﻣﺘﻌﺼﺒﺎﻧﻪ ﴰﺮﺩ‪ .‬ﺁ‪‬ﺎ ﺁﻧﭽـﻪ‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۲۷۷ / ۲ ،‬‬

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‫‪۱۶۷‬‬ ‫ﮐﻪ ﻳـﮏ ﻧـﺴﻞ ﺑﻌـﺪ ﺩﺭ ﮐـﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ ﭘـﻴﺶ ﺁﻣـﺪ ﺭﺍ ﺑـﻪ ﺭﺧـﺪﺍﺩﻫﺎﯼ ﺍﻳـﻦ ﺩﻭﺭﺍﻥ ﺳـﺮﺍﻳﺖ‬ ‫ﻣﯽﺩﻫﻨﺪ ﻭ ﻣﺼﺎﺩﺭﻩ ﺑﻪﻣﻄﻠﻮﺏ ﻣﯽﮐﻨﻨﺪ‪ .‬ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﻳﺪﻳﻢ ﮐﻪ ﺑﮑﺘﺎﺷﻴﻬﺎ ﻧﺎﻡ ﺷﻴﻌﻪ ﺭﺍ‬ ‫ﻳﺪﮎ ﻣﯽﮐﺸﻴﺪﻧﺪ ﻭﻟﯽ ﻣﺬﻫﺐ ﺧﺎﺻﯽ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺑﻪﻫﻴﭻ ﻋﻨﻮﺍﻥ ﳕﯽﺗـﻮﺍﻥ ﺁﻥ ﺭﺍ ﻳﮑـﯽ‬

‫ﺍﺯ ﻣــﺬﺍﻫﺐ ﺍﺳــﻼﻣﯽ ﴰــﺮﺩ‪ .‬ﺑــﻪﻣــﺬﻫﺐﹺ ﺁ‪‬ــﺎ ﻫــﺮ ﻧــﺎﻣﯽ ﻣــﯽﺗــﻮﺍﻥ ﺩﺍﺩ ﻭﻟــﯽ ﺁﻥﺭﺍ ﺑــﻪﺍﺳــﻼﻡ‬

‫ﻧﺘﻮﺍﻥ ﻣﻨﺴﻮﺏ ﮐﺮﺩ‪ .‬ﮐﺎﺭﯼ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﺎ ﮐـﺸﺘﺎﺭ ﻭ ﺗﺒﻌﻴـﺪ‪ ‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑﮑﺘﺎﺷـﯽ ﮐـﺮﺩ‬

‫ﺟﻨﺎﻳﺖ‪ ‬ﺿﺪﺑﺸﺮﯼﺋﯽ ﺑﻮﺩ ﮐﻪ ﻫﻴﭻ ﺍﻧﺴﺎﻥ ﻧﻴﮏﺍﻧﺪﻳﺸﯽ ﺁﻥﺭﺍ ﺗﻮﺟﻴﻪ ﻧﺘﻮﺍﻧﺪ ﮐﺮﺩ؛ ﻭﻟـﯽ‬ ‫ﮐ ــﺎﺭﺵ ﺷ ــﻴﻌﻪﺳ ــﺘﻴﺰﯼ ﻧﺒ ــﻮﺩ‪ .‬ﺟﻨﺎﻳ ــﺎﺗﯽ ﺑ ــﺴﻴﺎﺭ ﺑﺰﺭﮔﺘ ــﺮ ﺍﺯ ﺍﻳ ــﻦ ﺭﺍ ﻋﺜﻤﺎﻧﻴ ــﺎﻥ ﺩﺭ ﺳﺮﺍﺳ ــﺮ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﻭ ﺑﺎﻟﮑﺎﻥ ﺑﺎ ﺻﺎﺣﺒﺎﻥ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻟﮥ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﺷﻐﺎﻟﯽ ﺍﳒـﺎﻡ ﺩﺍﺩﻩ ﺑﻮﺩﻧـﺪ ﮐـﻪ‬ ‫ﻳﮏ ﳕﻮﻧﻪﺍﺵ ﺩﺭﺑﺎﺭﮤ ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺗﻦ ﺩﺭ ﻗﺴﻄﻨﻄﻨﻴﻪ ﻭ ﺑﺎﻟﮑﺎﻥ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺯﻣـﺎﻥ ﺳـﻠﻄﺎﻥ‬

‫ﳏﻤﺪ ﻓﺎﺗﺢ ﻧﺎﺑﻮﺩ ﻳﺎ ﺗﺎﺭﺍﻧـﺪﻩ ﺷـﺪﻧﺪ‪ ،‬ﻭ ﳕﻮﻧـﮥ ﺩﻳﮕـﺮﺵ ﺩﺭﺑـﺎﺭﮤ ﺩﻫﻬـﺎ ﻫـﺰﺍﺭ ﺗـﻦ ﺍﺯ ﻣـﺮﺩﻡ‬ ‫ﺗﺮﺍﭘﻴﺰﻭﻧﺖ‪ .‬ﮐﺸﺘﺎﺭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑﮑﺘﺎﺷـﯽ ﺑـﻪﻓﺮﻣـﺎﻥ ﺳـﻠﻴﻢ ﻳـﮏ ﳕﻮﻧـﻪ ﺍﺯ ﺁﻥ ﺟﻨﺎﻳﺘـﻬﺎ ﺑـﻮﺩ‬

‫ﮐــﻪ ﺍﻭ ﺍﻳــﻦﺑــﺎﺭ ﺑــﺎ ﳘﺠﻨــﺴﺎﻥ ﺧــﻮﺩﺵ ﺗﺮﮐــﺎﻥ ﮐــﺮﺩ‪ .‬ﺁﻥ ﺟﻨﺎﻳﺘــﻬﺎ ﺗــﺼﻔﻴﮥ ﺳــﺮﺯﻣﻴﻨﻬﺎﯼ‬

‫ﻣﻔﺘﻮﺣـﻪ ﺍﺯ ﺑﻮﻣﻴـﺎﻥ‪ ،‬ﻭ ﺍﻳـﻦ ﺟﻨﺎﻳـﺖ‪ ‬ﺗـﺼﻔﻴﮥ ﮐـﺸﻮﺭ ﺍﺯ ﲨﺎﻋـﺎﺕ ﺁﺷــﻮﺑﮕﺮ ﺑـﻮﺩ‪ .‬ﺍﻟﺒﺘـﻪ ﮐــﻪ‬ ‫ﺟﻨﺎﻳﺖ ﺑﻪﻫﺮﺣﺎﻝ ﺟﻨﺎﻳﺖ ﺍﺳﺖ؛ ﻭ ﻋﺜﻤﺎﻧﻴﺎﻥ ﻧﻴﺰ ﳘﭽﻮﻥ ﻧﻴﺎﮐﺎﻧﺸﺎﻥ ﺍﻭﻏﻮﺯﻫﺎ ﺑـﻪﳘـﺎﻥ‬

‫ﺍﻧ ــﺪﺍﺯﻩ ﺟﻨ ــﺎﻳﺘﮕﺮ ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﺑﮑﺘﺎﺷ ــﻴﻬﺎﯼ ﺍﻧ ــﺎﺗﻮﻟﯽ ﻭ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺻ ــﻔﻮﯼ ﻭ ﻧﻴﺎﮐﺎﻧ ــﺸﺎﻥ‬

‫ﭼﻨﮕﻴــﺰ ﻭ ﻫﻮﻻﮐــﻮ ﻭ ﺗﻴﻤــﻮﺭ‪ .‬ﺗﻔــﺎﻭﺗﯽ ﮐــﻪ ﺟﻨﺎﻳــﺖ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﺎ ﺟﻨﺎﻳﺘــﻬﺎﯼ‬ ‫ﻧﻴﺎﮐﺎﻧﺸﺎﻥ ﺩﺍﺷﺖ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﺍﻳﻨﻬﺎ ﺑﺮ ﺟﻨﺎﻳﺘﺸﺎﻥ ﻧﺎﻡ ﻣﻘﺪﺱ ‪‬ﺎﺩﻩ ﺑﻪ‪‬ﺎﻧـﮥ ﺟﻬـﺎﺩ ﺑـﺮﺍﯼ‬ ‫ﻧﺸﺮ ﺩﻳﻦ ﺍﳒﺎﻡ ﻣﯽﺩﺍﺩﻧﺪ؛ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺑﻪﻧﺎﻡ ﺍﷲ ﺟﻨﺎﻳـﺖ ﻣـﯽﮐﺮﺩﻧـﺪ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺻـﻔﻮﯼ‬

‫ﺑﻪﻧﺎﻡ ﻋﻠـﯽ‪ .‬ﻋﺜﻤﺎﻧﻴـﺎﻥﹾ ﳘـﮥ ﺑﻮﻣﻴـﺎﻥ ﺍﻧـﺎﺗﻮﻟﯽ ﻭ ﲞـﺶ ﺑﺰﺭﮔـﯽ ﺍﺯ ﺷـﺮﻕ ﺑﺎﻟﮑـﺎﻥ ﺭﺍ ﻧـﺎﺑﻮﺩ‬ ‫ﮐﺮﺩﻧﺪ‪ ،‬ﻭﻟﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﮐﻪ ﺑﺎ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﭼﻨﻴﻦ ﮐﻨﻨﺪ‪.‬‬

‫ﻭﻗﺘﯽ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺍﻗﺪﺍﻣﺎﺕ ﺑﺎﻻ ﺭﺍ ﺍﳒﺎﻡ ﻣﯽﺩﺍﺩ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﭘﻴﺮﻭﺯﻣﻨﺪﺍﻧـﻪ ﺍﺯ‬

‫ﺧﺮﺍﺳﺎﻥ ﺑﺮﮔﺸﺖ ﻭ ﺑﻪ ﻧﻮﺭﻋﻠﯽ ﺧﻠﻴﻔﻪ ﻓﺮﻣﺎﻥ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﮐﺎﺭ ﻋﺜﻤﺎﻧﻴـﺎﻥ‪ ‬ﺳـﻨﯽ ﺭﺍ ﻳﮑـﺴﺮﻩ‬ ‫ﮐﻨﻨﺪ‪ .‬ﺍﮐﻨﻮﻥ ﻗﺪﺭﺕ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﺭ ﺍﻧـﺎﺗﻮﻟﯽ ﺗﺜﺒﻴـﺖ ﺷـﺪﻩ ﺑـﻮﺩ ﻭ ﺁﻥ ﻋـﺪﻩ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺑﮑﺘﺎﺷﯽ ﮐﻪ ﺍﺯ ﺗﻴﻎ ﻭ ﺗﺒﻌﻴﺪ ﺭﻫﻴﺪﻩ ﺑﻮﺩﻧﺪ ﺳﺨﺖ ﻣﺮﻋﻮﺏ ﺷﺪﻩ ﺩﺭ ﻣﻨـﺎﻃﻖ ﮐﻮﻫـﺴﺘﺎﻧﯽ ﻭ‬

‫ﺑﻴﺎﺑﺎ‪‬ــﺎ ﭘﺮﺍﮐﻨــﺪﻩ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ؛ ﻭ ﺧﻠﻴﻔــﻪﻫــﺎﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺟــﺮﺃﺕ ﻧﺪﺍﺷــﺘﻨﺪ ﮐــﻪ ﺩﺭ‬

‫‪www.IrPDF.com‬‬

‫‪www.IrPDF.com‬‬

‫‪۱۶۸‬‬ ‫ﻣﻨﻄﻘــﻪ ﺩﺳــﺖ ﺑــﻪﻓﻌﺎﻟﻴــﺖ ﺟــﺪﯼ ﺑﺰﻧﻨــﺪ‪ .‬ﻧــﻮﺭﻋﻠﯽ ﺧﻠﻴﻔــﻪ ﺑــﻪﺩﻧﺒــﺎﻝ ﺩﺭﻳﺎﻓــﺖ ﻓﺮﻣــﺎﻥ ﺷــﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﭼﻨﺪﺩﻩ ﻫﺰﺍﺭ ﺧﺎﻧﻮﺍﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺍ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﮐﻮﭼﺎﻧـﺪ ﺗـﺎ ﺑـﻪ‬ ‫ﺧﻴﻞ ﻋﻈﻴﻢ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭﻭﻥ ﺍﻳﺮﺍﻥ ﺑﭙﻴﻮﻧﺪﻧﺪ‪.‬‬

‫ﺗﺼﻤﻴﻢ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪ ﺟﻨﮓ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ‬ ‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﮐﻪ ﻣﯽﺩﻳﺪ ﺩﺧﺎﻟﺘـﻬﺎ ﻭ ﲢﺮﻳﮑـﺎﺕ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺩﺭ ﺧـﺎﮎ ﻋﺜﻤـﺎﻧﯽ‬ ‫ﻣﺘﻮﻗﻒﺷﺪﻧﯽ ﻧﻴﺴﺖ‪ ،‬ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺑﻪ ﺍﻳﻦ ﺩﺧﺎﻟﺘﻬﺎ ﭘﺎﻳﺎﻥ ﺩﻫﺪ ﻫﻴﭻ ﺭﺍﻫﯽ ﺟﺰ ﺟﻨﮓ ﺑـﺎ‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺩﺭ ﺟﻠ ﹺﻮ ﺧﻮﺩ ﳕﯽﺩﻳﺪ‪ .‬ﺍﻭ ﺑﺮﺍﯼ ﺍﻳﻨﮑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﺍﺯ ﺍﻗـﺪﺍﻣﺎﺗﺶ‬ ‫ﺑﺮﺍﯼ ﺳﺮﮐﻮﺏ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﻧﺎﺗﻮﻟﯽ ﺁﮔﺎﻩ ﺳﺎﺯﺩ‪ ،‬ﻳﮑﯽ ﺍﺯ ﺧﻠﻴﻔﻪﻫﺎﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﮐـﻪ‬ ‫ﺩﺭ ﭘﺎﮐﺴﺎﺯﯼ ﺍﺧﻴﺮ ﺩﺳـﺘﮕﻴﺮ ﻭ ﺯﻧـﺪﺍﻧﯽ ﮐـﺮﺩﻩ ﺑـﻮﺩ ﺑـﺎ ﻳـﮏ ﻧﺎﻣـﻪ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﻓﺮﺳـﺘﺎﺩﻩ ﺑـﻪ ﺍﻭ‬

‫ﮔﻔﺖ‪» :‬ﺑﺮﻭ ﻭ ﺁﻧﭽﻪ ﺭﺍ ﺩﻳﺪﯼ ﺑﺎﺯﮔﻮ ﮐﻦ«‪ ١.‬ﺍﻭ ﺍﻣﻴﺪﻭﺍﺭ ﺑﻮﺩ ﮐﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ ﳎـﺮﺩ‬ ‫ﺩﺭﻳﺎﻓــﺖ ﭘﻴــﺎﻡ ﺍﻭ ﺑــﻪﺳــﻮﯼ ﻣﺮﺯﻫــﺎﯼ ﻏﺮﺑــﯽ ﺍﻳــﺮﺍﻥ ﺑــﻪﺭﺍﻩ ﺧﻮﺍﻫــﺪ ﺍﻓﺘــﺎﺩ ﻭ ﺁﻣــﺎﺩﮤ ﺟﻨــﮓ‬

‫ﺧﻮﺍﻫــﺪ ﺷــﺪ‪ .‬ﺍﻭ ﺩﺭ ﺍﻭﺍﺧــﺮ ﺍﺳــﻔﻨﺪ ﻣــﺎﻩ ‪ ۸۹۲‬ﺍﻣــﺮﺍﯼ ﺍﺭﺗــﺶ ﻭ ﺑﻠﻨــﺪﭘﺎﻳﮕﺎﻥ ﮐــﺸﻮﺭﯼ ﺭﺍ ﺑــﻪ‬

‫ﺷﻬﺮ ﺍﺩﺭﻧﻪ ﻓﺮﺍﺧﻮﺍﻧﺪ ﻭ ﻳﮏ ﺟﻠﺴﮥ ﻣﺸﻮﺭﺗﯽ ﺑﺎ ﺣﻀﻮﺭ ﺁ‪‬ﺎ ﺗﺸﮑﻴﻞ ﺩﺍﺩ‪ .‬ﺩﺭ ﺍﻳـﻦ ﺟﻠـﺴﻪ‬

‫ﺿ ــﻤﻦ ﻳ ــﮏ ﺳ ــﺨﻨﺮﺍﻧﯽ ﻣﻔ ــﺼﻞ ﺩﺭﺑ ــﺎﺭﮤ ﺧﻄ ــﺮ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﻭ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻭ ﺗﻮﺿ ــﻴﺢ‬ ‫ﺟﻨﺎﻳﺘﻬﺎﺋﯽ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﮐﺮﺩﻩ ﻭ ﻣـﺴﻠﻤﺎﻥﮐـﺸﻴﻬﺎﺋﯽ ﮐـﻪ ﺑـﻪﺭﺍﻩ ﺍﻧﺪﺍﺧﺘـﻪ ﺑﻮﺩﻧـﺪ‪ ،‬ﺍﺯﲨﻠـﻪ‬

‫ﺁﻧﮑﻪ ﺯﻧﺎﻥ ﺷﻮﻫﺮﺩﺍﺭ ﺭﺍ ﺍﺯ ﺧﺎﻧﻪﻫﺎﯼ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻴـﺮﻭﻥ ﮐـﺸﻴﺪﻩ ﺩﺭ ﻣﻴـﺎﻥ ﺧﻮﺩﺷـﺎﻥ ﺗﻘـﺴﻴﻢ‬ ‫ﻣﯽﮐﻨﻨﺪ ﻭ ﺑﺎ ﺩﺧﺘﺮﺍﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻴﺰ ﭼﻨﻴﻦ ﻣﯽﮐﻨﻨﺪ‪ ،‬ﻣﻮﺍﻓﻘﺖ ﺍﻣﺮﺍﯼ ﺍﺭﺗﺶ ﺭﺍ ﺑﻪ ﺟﻨﮓ‬ ‫ﺑــﺎ ﺍﻳــﺮﺍﻥ ﺟﻠــﺐ ﮐــﺮﺩ ﻭ ﺍﺯ ﻓﻘﻬــﺎﯼ ﻃــﺮﺍﺯ ﺍﻭﻝ ﮐــﺸﻮﺭﺵ ﻓﺘــﻮﺍﯼ ﺟﻬــﺎﺩ ﮔﺮﻓــﺖ ﻭ ﺑــﻪ ﺍﻣــﺮﺍﯼ‬

‫ﺍﺭﺗﺶ ﻓﺮﻣﺎﻥ ﺩﺍﺩ ﮐﻪ ﺍﺭﺗﺶ ﺭﺍ ﺑﺮﺍﯼ ﺣﺮﮐﺖ ﺁﻣﺎﺩﻩ ﮐﻨﻨـﺪ‪ .‬ﺍﻭ ﳘﭽﻨـﻴﻦ ﻧﺎﻣـﮥ ﻣﻔـﺼﻠﯽ ﺑـﻪ‬ ‫ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺍﺯﺑـﮏ ﻧﻮﺷـﺖ ﻭ ﺑـﻪ ﺍﻭ ﭘﻴـﺸﻨﻬﺎﺩ ﻓﺮﺳـﺘﺎﺩ ﮐـﻪ ﺑـﺮﺍﯼ ﺍﺯ ﻣﻴـﺎﻥ ﺑﺮﺩﺍﺷـﱳ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺑﺎ ﺍﻭ ﻣﺘﺤﺪ ﺷﻮﺩ‪ ٢.‬ﻭﻟﯽ ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺩﺭ ﺁﻥﺯﻣـﺎﻥ ﺩﺭﮔﻴـﺮ ﺷﻮﺭﺷـﻬﺎﯼ ﺧـﻮﺍﺭﺯﻡ‬ ‫‪ ١‬ﳘﺎﻥ‪.۲۷۸ ،‬‬ ‫‪ ٢‬ﻣﱳ ﮐﺎﻣﻞ ﻧﺎﻣﻪ ﺩﺭ ﻣﻨﺸﺄﺕ ﺍﻟﺴﻼﻃﻴﻦ ﻓﺮﻳﺪﻭﻥ ﺑﻴﮏ‪ ،‬ﺝ‪.۱‬‬

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‫‪۱۶۹‬‬ ‫ﻭ ﺷـ ــﺮﻕ ﺧﺮﺍﺳـ ــﺎﻥ ﺑـ ــﻮﺩ‪ ،‬ﻭ ﺑـ ــﺮﺍﯼ ﺟﻨـ ــﮓ ﺩﻳﮕـ ــﺮﯼ ﺑـ ــﺎ ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﺁﻣـ ــﺎﺩﮔﯽ ﻧﺪﺍﺷـ ــﺖ‪ ،‬ﻭ‬ ‫ﻧﺘﻮﺍﻧﺴﺖ ﮐﻪ ﭘﺎﺳﺦ ﻣﺴﺎﻋﺪﯼ ﺑﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻔﺮﺳﺘﺪ‪.‬‬ ‫ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﺳ ــﻪ ﺭﻭﺯ ﭘ ــﺲ ﺍﺯ »ﺷ ــﻮﺭﺍﯼ ﺍﺩﺭﻧ ــﻪ« ﻭ ﺩﺭ ﺭﻭﺯ ﻧ ــﻮﺭﻭﺯ ﺳ ــﺎﻝ ‪۸۹۳‬ﺥ ﺍﺯ‬

‫ﺍﺩﺭﻧــﻪ ﺑــﻪ ﺍﺳــﺘﺎﻧﺒﻮﻝ ﺭﻓــﺖ ﻭ ﭼﻨــﺪ ﺭﻭﺯ ﺑﻌــﺪ ﺑــﺎ ﺍﺭﺗــﺶ ﻋﺜﻤــﺎﻧﯽ ﻭﺍﺭﺩ ﺍﻧــﺎﺗﻮﻟﯽ ﺷــﺪ‪ .‬ﺍﻭ ﺩﺭ‬

‫ﺍﻭﺍﺋ ــﻞ ﺍﺭﺩﻳﺒﻬ ــﺸﺖ ‪ ۸۹۳‬ﻧﺎﻣ ــﮥ ﺩﻳﮕ ــﺮﯼ ﺗﻮﺳ ــﻂ ﻳ ــﮏ ﺧﻠﻴﻔ ــﮥ ﳏﺒ ــﻮﺱﹺ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ‬

‫ ﺑﻪﻧﺎﻡ ﻗﻠﻴﭻ ﺧﻠﻴﻔﻪ ﮐﻪ ﺍﻳﻦ ﻧﻴﺰ ﺍﺯ ﺗﺮﮐﺎﻥ ﺍﻧﺎﺗﻮﻟﯽ ﺑـﻮﺩ ﺑـﺮﺍﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻓﺮﺳـﺘﺎﺩ ﻭ‬ ‫ﲰــﺎ ﺑــﻪ ﺍﻭ ﺍﻋــﻼﻥ ﺟﻨــﮓ ﺩﺍﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳــﻦ ﻧﺎﻣــﻪ ﺑــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻧﻮﺷــﺖ ﮐــﻪ ﻓﻘﻬــﺎﯼ‬ ‫ﺭ ‪‬‬ ‫ﺍﺳــﻼﻡ ﻓﺘــﻮﺍﯼ ﺍﺭﺗــﺪﺍﺩ ﻭﯼ ﻭ ﻣﺮﻳــﺪﺍﻧﺶ ﺭﺍ ﺻــﺎﺩﺭ ﮐــﺮﺩﻩ ﺣﮑــﻢ ﺑــﻪ ﻗﺘــﻞ ﺁ‪‬ــﺎ ﺩﺍﺩﻩﺍﻧــﺪ ﻭ‬

‫ﺍﻳﻨـﮏ ﺍﻭ ﺩﺭ ﺭﺃﺱ ﺍﺭﺗـﺶ ﻋﺜﻤـﺎﻧﯽ ﺑـﻪﺳـﻮﯼ ﺍﻳـﺮﺍﻥ ﺩﺭ ﺣﺮﮐـﺖ ﺍﺳـﺖ ﻭ ﺗـﺼﻤﻴﻢ ﺩﺍﺭﺩ ﮐــﻪ‬

‫ﺭﻳﺸﮥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﺮﺍﻧﺪﺍﺯﺩ ﻭ ﺁﺗﺶ ﻓﺘﻨﻪ ﻭ ﻓﺴﺎﺩﺷﺎﻥ ﺭﺍ ﻓﺮﻭ ﻧﺸﺎﻧ‪‬ﺪ‪.‬‬

‫‪١‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﺎ ﮔﺮﻭﻩ ﺑﺰﮔﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﻣﺮﻍﺯﺍﺭﯼ ﺩﺭ ﻣﻨﻄﻘﮥ ﺍﺳﭙﻬﺎﻥ ﻣﺸﻐﻮﻝ‬

‫ﻋـﺸﺮﺕ ﻭ ﺑـﺎﺯﯼ ﻭ ﺷـﮑﺎﺭ ﺑــﻮﺩ ﮐـﻪ ﻧﺎﻣـﮥ ﺳـﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺭﺍ ﺩﺭﻳﺎﻓـﺖ ﮐـﺮﺩ‪ .‬ﺍﻭ ﺍﻋـﻼﻥ ﺟﻨــﮓ‬ ‫ﺳــﻠﻄﺎﻥ ﺭﺍ ﺑــﺎ ﻧﺎﺑــﺎﻭﺭﯼ ﺗﻠﻘــﯽ ﮐــﺮﺩ ﻭ ﻗﻠــﻴﭻ ﺭﺍ ﺑــﻪ ﺟــﺮﻡ ﺁﻧﮑــﻪ ﺑــﻪ ﺍﺳــﺎﺭﺕ‪ ‬ﻳــﮏ ﺷــﺎﻩ‪ ‬ﺳــﻨﯽ‬ ‫ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻭ ﺣﺎﻣﻞ ﻧﺎﻣﮥ ﺍﻋـﻼﻥ‪ ‬ﺟﻨـﮓ ﺑـﺮﺍﯼ ﺍﻭ ﺑـﻮﺩ ﮔـﺮﺩﻥ ﺯﺩ‪ ،‬ﻭ ﺑـﺪﻭﻥ ﺁﻧﮑـﻪ ﻭﺍﮐﻨـﺸﯽ‬ ‫ﺑﻪ ﺍﻋﻼﻥ ﺟﻨﮓ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻧﺸﺎﻥ ﺩﻫﺪ ﺑﻪ ﺷﮑﺎﺭ ﻭ ﻋـﺸﺮﺗﺶ ﺍﺩﺍﻣـﻪ ﺩﺍﺩ‪ .‬ﺷـﺎﻳﺪ ﺍﻭ ﻧـﺰﺩ‬

‫ﺧﻮﺩﺵ ﮔﻤﺎﻥ ﻣﯽﮐﺮﺩ ﮐﻪ ﭼﻮﻥ ﺑﻪ ﲪﺎﻳﺖ ﺍﺋﻤـﮥ ﺍﻃﻬـﺎﺭ ﻣـﺴﺘﻈﻬﺮ ﺍﺳـﺖ ﻫـﻴﭻ ﻗـﺪﺭﺗﯽ ﺩﺭ‬

‫ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﮐﻪ ﻳﺎﺭﺍﯼ ﳐﺎﻟﻔﺖ ﺑﺎ ﺍﻭ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺷﺎﻳﺪ ﻫﻢ ﺑﻪﺭﺍﺳﺘﯽ ﺍﺑﻠـﻬﯽ‬

‫ﻣــﯽﮐــﺮﺩ ﻭ ﻭﻗــﺖ ﺭﺍ ﺑــﻪﺑﻄﺎﻟــﺖ ﻣــﯽﮔﺬﺭﺍﻧــﺪ‪ .‬ﺍﻳــﻦ ﺍﺣﺘﻤــﺎﻝ ﺭﺍ ﻧﻴــﺰ ﳕــﯽﺗــﻮﺍﻥ ﺍﺯ ﻧﻈــﺮ ﺩﻭﺭ‬

‫ﺩﺍﺷــﺖ ﮐــﻪ ﺍﻭ ﺑــﻪ ﺧﻠﻴﻔــﻪﻫــﺎﻳﺶ ﺩﺭ ﺍﺭﺯﳒــﺎﻥ ﻭ ﺩﻳــﺎﺭ ﺑﮑــﺮ ﻓﺮﻣــﺎﻥ ﻓﺮﺳــﺘﺎﺩﻩ ﺑــﻮﺩﻩ ﮐــﻪ ﺟﻠــﻮ‬

‫ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﺭﺍ ﺑﮕﻴﺮﻧ ــﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﻴ ــﺎﻥ ﺑﺮﺩﺍﺭﻧ ــﺪ؛ ﻭ ﺍﻃﻤﻴﻨ ــﺎﻥ ﺩﺍﺷ ــﺖ ﮐ ــﻪ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ‬

‫ﺍﻧ ــﺎﺗﻮﻟﯽ ﺑ ــﻪ ﳕﺎﻳﻨ ــﺪﮔﯽ ﺍﺯ ﺍﻭ ﮐ ــﺎﺭ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﺭﺍ ﻳﮑ ــﺴﺮﻩ ﺧﻮﺍﻫﻨ ــﺪ ﮐ ــﺮﺩ ﻭ ﳔﻮﺍﻫﻨ ــﺪ‬

‫ﮔﺬﺍﺷﺖ ﮐﻪ ﺍﻭ ﺑﻪ ﻣﺮﺯﻫﺎﯼ ﺍﻳﺮﺍﻥ ﻧﺰﺩﻳـﮏ ﺷـﻮﺩ‪ .‬ﺍﻭ ﻣـﺮﺩﯼ ﻧﺒـﻮﺩ ﮐـﻪ ﺍﺯ ﺟﻨـﮓ ‪‬ﺮﺍﺳـﺪ‪،‬‬ ‫ﻭﻟﯽ ﺑﯽﺗﻔﺎﻭﺗﯽ ﺍﻭ ﺩﺭﻗﺒﺎﻝ ﺍﻋﻼﻥ ﺟﻨﮓ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻫﺮﭼﻪ ﺑﻮﺩ‪ ،‬ﻳﮏ ﻋﻤﻞ ﻧﺎﺷﻴﺎﻧﻪ ﻭ‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۲۸۰ / ۲ ،‬‬

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‫‪۱۷۰‬‬ ‫ﮐﻮﺩﮐﺎﻧﻪ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﻳﮏ ﻣﻐﺰ ﻧﺎﺳﺎﱂ ﻭ ﺧﻮﺩﺷﻴﻔﺘﻪ ﺑﺮﻣﯽﺁﻣﺪ‪ .‬ﺍﻭ ﺑﺮﺍﺳﺎﺱ ﺑﺎﻭﺭ ﻣﻮﻫﻮﻣﯽ‬ ‫ﮐـﻪ ﺑــﻪ ﺣﻘﺎﻧﻴــﺖ ﺧــﻮﻳﺶ ﻭ ﺭﺳــﺎﻟﺖ ﺁﲰــﺎﻧﻴﺶ ﺩﺍﺷـﺖ ﺣﺘ ‪‬ﻤــﺎ ﻧــﺰﺩ ﺧــﻮﺩ ﻣــﯽﺍﻧﺪﻳــﺸﻴﺪ ﮐــﻪ‬ ‫ﺳﻠﻴﻢﹺ ﺳ‪‬ﻨﯽ »ﻫﻴﭻ ﻏﻠﻄﯽ ﳕﯽﺗﻮﺍﻧﺪ ﺑﮑﻨﺪ«‪.‬‬

‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﭘــﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ ﻳــﮏ ﻟــﺸﮑﺮ ﺑﻴــﺴﺖ ﻫــﺰﺍﺭ ﻧﻔــﺮﯼ ﺭﺍ ﺭﻭﺍﻧــﮥ‬

‫ﺳـﻴﻮﺍﺱ ﮐـﺮﺩ‪ ،‬ﻭ ﻧﺎﻣــﮥ ﺗﻨـﺪ ﻭ ﺗﻴـﺰ ﺩﻳﮕــﺮﯼ ﺑـﺮﺍﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻓﺮﺳـﺘﺎﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳـﻦ ﻧﺎﻣــﻪ‬

‫ﺠ ـ ـﺮ‪‬ﻩ« )ﮐـ ــﺸﻨﺪﮤ ﮐـ ــﺎﻓﺮﺍﻥ ﺗﺒـ ــﻬﮑﺎﺭ( ﻟﻘـ ــﺐ ﺩﺍﺩ‪ ،‬ﻭ ﺷـ ــﺎﻩ‬ ‫ﮑ ﹶﻔ ـ ـ ‪‬ﺮﺓ‪ ‬ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺧـ ــﻮﺩﺵ ﺭﺍ »ﻗﺎﺗ‪ ‬ـ ـﻞﹸ ﺍﻟ ﹶ‬

‫ﺍﲰﺎﻋﻴﻞ ﺭﺍ »ﺳﺮﻭ‪‬ﺭ ﺷ‪‬ﺮﻭﺭ ﻭ ﺳﺮﺩﺍﺭ ﺍﺷﺮﺍﺭ ﻭ ﺿﺤﺎﮎ ﺭﻭﺯﮔﺎﺭ« ﻧﺎﻣﻴﺪ ﮐﻪ ﺯﻧـﺎﻥ ﺷـﻮﻫﺮﺩﺍﺭ‬

‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﻣـﺴﺎﺟﺪ ﺭﺍ ﻭﻳـﺮﺍﻥ ﮐـﺮﺩﻩ ﻭ »ﺍﺑـﻮﺍﺏﹺ ﻇﻠـﻢ ﻭ‬ ‫ﺑﻴــﺪﺍﺩ ﺭﺍ ﺑــﺮ ﺭﻭﯼ ﻣــﺴﻠﻤﺎﻧﺎﻥ ﮔــﺸﻮﺩﻩ ﻭ ﺯﻧﺪﻗــﻪ ﻭ ﺍﳊــﺎﺩ ﺭﺍ ﺑــﺎ ﻳﮑــﺪﻳﮕﺮ ﺍﺯﺩﻭﺍﺝ ﻭ ﺍﻣﺘــﺰﺍﺝ‬ ‫ﺩﺍﺩﻩ ﻭ ﺍﺷــﺎﻋﮥ ﻓﺘﻨــﻪ ﻭ ﻓــﺴﺎﺩ ﺭﺍ ﺷ‪‬ــﻌﺎﺭ ﻭ ﺩ‪‬ﺛــﺎ ﹺﺭ ﺧــﻮﺩ ﺳــﺎﺧﺘﻪ« ﻭ ﺧــﻮﻥ ﻣــﺴﻠﻤﻴﻦ ﺭﺍ ﺑــﻪﻧــﺎﺣﻖ‬

‫ﺭﻳﺨﺘ ــﻪ ﻭ ﮔﻮﺭﻫ ــﺎﯼ ﺑﺰﺭﮔ ــﺎﻥ ﻣ ــﺴﻠﻤﻴﻦ ﺭﺍ ﺷ ــﮑﺎﻓﺘﻪ ﻭ ﺍﺟ ــﺴﺎﺩ‪ ‬ﺁ‪ ‬ــﺎ ﺭﺍ ﺑ ــﻪﺁﺗ ــﺶ ﮐ ــﺸﻴﺪﻩ‪ ،‬ﻭ‬ ‫ﳘــﻪﮔﻮﻧــﻪ ﺍﻫﺎﻧــﺖ ﺭﺍ ﺑــﻪﻋﻠﻤــﺎﺀ ﺭﻭﺍ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ ،‬ﻭ ﺍﻳﻨــﻬﺎ ﺟﻨﺎﻳــﺎﺗﯽ ﺍﺳــﺖ ﮐــﻪ ﺑــﻪﻓﺘــﻮﺍﯼ‬

‫ﻋﻠﻤــﺎﯼ ﺍﺳــﻼﻡ‪ ‬ﮐﻴﻔــﺮﺵ ﺍﻋــﺪﺍﻡ ﺍﺳــﺖ‪ .‬ﻭ ﺍﻭ ﺭﺍ ‪‬ﺪﻳــﺪ ﮐــﺮﺩ ﮐــﻪ ﺍﺯ ﺳــﺘﻤﮕﺮﻳﻬﺎﻳﺶ ﺩﺳــﺖ‬ ‫ﺑﺮﺩﺍﺭﺩ ﻭ ﻣﺬﻫﺐ ﺍﺑﺪﺍﻋﻴﺶ ﺭﺍ ﺭﻫﺎ ﮐـﺮﺩﻩ ﺑـﻪ ﻣـﺬﻫﺐ ﺁﺑـﺎﺋﻴﺶ ﺑﺮﮔـﺮﺩﺩ ﻳـﺎ ﮐﻔـﻦ ﺑـﺮ ﺩﻭﺵ‬

‫ﮔﺮﻓﺘﻪ ﺁﻣﺎﺩﮤ ﻣﻘﺎﺑﻠﻪ ﺑـﺎ ﺍﺭﺗـﺶ ﻋﺜﻤـﺎﻧﯽ ﺷـﻮﺩ ﮐـﻪ ﻫـﻢ ﺍﮐﻨـﻮﻥ ﺑـﻪ ﺳـﻮﯼ ﻣﺮﺯﻫـﺎﯼ ﺍﻳـﺮﺍﻥ ﺩﺭ‬ ‫ﺣﺮﮐﺖ ﺍﺳﺖ‪.‬‬

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‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﻋــﻴﻦ ﺩﺭﻳﺎﻓــﺖ ﺩﻭ ﺍﻋــﻼﻥ ﺟﻨــﮓ ﺭﲰــﯽ ﻭ ﺑــﺎ ﺍﻃــﻼﻉ ﺑــﻪ ﺍﻳﻨﮑــﻪ‬

‫ﺍﺭﺗــﺶ ﻋﺜﻤــﺎﻧﯽ ﺩﺭ ﺭﺍﻩ ﺭﺳــﻴﺪﻥ ﺑــﻪ ﻣﺮﺯﻫ ــﺎﯼ ﻏﺮﺑ ـﯽﹺ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺍﺳــﺖ ﻫﻨــﻮﺯ ﻣ ــﺴﺌﻠﻪ ﺭﺍ‬

‫ﺟــﺪﯼ ﳕــﯽﮔﺮﻓــﺖ ﻭ ﻣــﺸﻐﻮﻝ ﻋﻴﺎﺷــﯽ ﻭ ﺧﻮﺷــﮕﺬﺭﺍﻧﯽ ﺑــﻮﺩ‪ .‬ﻭﻟــﯽ ﺑــﻪ ﺍﻳــﻦ ﻧﺎﻣــﻪ ﭘﺎﺳــﺦ‬ ‫ﻓﺮﺳﺘﺎﺩ‪ .‬ﺍﻭ ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﻧﺎﻣﮥ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺗﺼﺮﻳﺢ ﮐﺮﺩ ﮐﻪ ﺑﺎﻭﺭﺵ ﳕﯽﺷﻮﺩ ﮐﻪ ﺳﻠﻄﺎﻥ‬

‫ﻗﺼﺪ ﲪﻠﻪ ﺑﻪ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﺯﻳﺮﺍ ﺑﻪﻧﻈﺮ ﺍﻭ ﻫﺮﻗﺪﺭ ﻫﻢ ﮐﻪ ﺳﻠﻄﺎﻥ ﺑـﺎ ﺍﻭ ﳐـﺎﻟﻒ‬ ‫ﺑﺎﺷــﺪ ﻧﺒﺎﻳــﺪ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﻟــﺸﮑﺮ ﺑﮑــﺸﺪ‪ .‬ﺍﻭ ﺑــﻪ ﺳــﻠﻄﺎﻥ ﮔﻮﺷــﺰﺩ‪ ‬ﺗــﺸﺮﺁﻣﻴﺰ ﮐــﺮﺩ ﮐــﻪ ﺍﮐﺜﺮﻳــﺖ‬ ‫ﲨﻌﻴﺖ ﺍﻧﺎﺗﻮﻟﯽ ﻣﺮﻳـﺪﺍﻥ ﻭ ﭘﻴـﺮﻭﺍﻥ ﺍﻭ ﻭ ﭘـﺪﺭﺍﻥ‪ ‬ﺍﻭﻳﻨـﺪ‪ ،‬ﻭ ﺍﻭ ﻣﺎﻳـﻞ ﻧﻴـﺴﺖ ﮐـﻪ ﺑـﺎ ﺳـﻠﻄﺎﻥ‬ ‫‪ ١‬ﻣﱳ ﮐﺎﻣﻞ ﺩﻭ ﻧﺎﻣﮥ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۸۲۳ ۸۱۲ ،‬‬

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‫‪۱۷۱‬‬ ‫ﻋﺜﻤﺎﻧﯽ ﻭﺍﺭﺩ ﺟﻨﮓ ﺷﻮﺩ ﻭ ﮐﺎﺭﯼ ﮐﻪ ﺍﻣﻴﺮﺗﻴﻤﻮﺭ ﺑﺎ ﺟﺪ ﺍﻭ ﺑﺎﻳﺰﻳﺪ ﺍﻭﻝ ﮐـﺮﺩ ﺑـﺎ ﺍﻭ )ﺑـﺎ‬ ‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ( ﺑــﺸﻮﺩ‪ .‬ﺍﻭ ﺑــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺗﻮﺻــﻴﻪ ﮐــﺮﺩ ﮐــﻪ ﮐــﺎﺭﯼ ﻧﮑﻨــﺪ ﮐــﻪ ﭘــﺸﻴﻤﺎﻧﯽ‬ ‫ﲞﻮﺭﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳﻦ ﻧﺎﻣﻪ ﺗﻘﺪﺱ ﺧـﻮﻳﺶ ﺭﺍ ﺑـﻪ ﺭﺥ ﺳـﻠﻄﺎﻥ ﮐـﺸﻴﺪﻩ ﻧﻮﺷـﺖ ﮐـﻪ ﺩﴰﻨـﯽ ﺑـﺎ‬

‫ﺍﻭ ﮐــﻪ ﺍﺯ ﻧﻮﺍﺩﮔــﺎﻥ‪ ‬ﻣﻘــﺪﺱ ﺍﻣــﺎﻡ ﻋﻠــﯽ ﺍﺳــﺖ ﻋــﺎﻗﺒﺘﯽ ﺷــﻮﻡ ﺩﺭﺑــﺮ ﺧﻮﺍﻫــﺪ ﺩﺍﺷــﺖ‪ .‬ﻭ ﺩﺭ‬ ‫ﭘﺎﻳﺎﻥﹾ ﺑﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻧﻮﺷﺖ‪:‬‬ ‫ﺑﺲ ﲡﺮﺑﻪ ﮐﺮﺩﻳﻢ ﺩﺭ ﺍﻳﻦ ﺩﺍﺭ ﻣﮑﺎﻓﺎﺕ ﺑﺎ ﺁﻝ ﻋﻠﯽ ﻫﺮﮐــﻪ ﺩﺭ ﺍﻓـﺘـﺎﺩ ﻭﺭ ﺍﻓـﺘـﺎﺩ‪.‬‬

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‫ﺍﻭ ﺍﻳــﻦ ﻧﺎﻣــﻪ ﺭﺍ ﺑــﺮﺍﯼ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﻓﺮﺳــﺘﺎﺩ ﻭ ﺧــﻮﺩ ﺑــﻪ ﻋﻴﺎﺷــﻴﻬﺎﻳﺶ ﺍﺩﺍﻣــﻪ ﺩﺍﺩ‪،‬‬

‫ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﺩﺭ ﺻﺪﺩ ﺑﺮﺁﻳﺪ ﮐﻪ ﻧﻴﺮﻭﺋﯽ ﺑﻪ ﻣﺮﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻔﺮﺳﺘﺪ ﻭ ﺍﻗﺪﺍﻡ ﺍﺣﺘﻴـﺎﻃﯽ ﺭﺍ‬ ‫ﺑــﺮﺍﯼ ﻣﻘﺎﺑﻠــﻪ ﺑــﺎ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﻭ ﺧﻄــﺮ ﺍﺭﺗــﺶ ﻋﺜﻤــﺎﻧﯽ ﺍﳒــﺎﻡ ﺩﻫــﺪ‪ .‬ﺍﻭ ﺧــﻮﺍﺏ‪ ‬ﺑــﺴﻴﺎﺭ‬

‫ﻣــﯽﺩﻳــﺪ‪ ،‬ﻭ ﺷــﺎﻳﺪ ﺩﺭ ﺧــﻮﺍﺏ ﺩﻳــﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﻭ ﳘــﮥ ﺳــﭙﺎﻫﻴﺎﻧﺶ ﺭﺍ ﻧﻴــﺮﻭﯼ‬ ‫ﺁﲰﺎﻧﯽ ﻭ ﺍﻣﺪﺍﺩ ﻏﻴﺒﯽ ﻭ ﻗﺪﺭﺕ ﺍﻣﺎﻣﺎﻥ ﻧﺎﺑﻮﺩ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ‪.‬‬

‫ﻟﺸﮑﺮﮐﺸﯽ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪﺍﻳﺮﺍﻥ‬ ‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﺧﺮﺩﺍﺩﻣــﺎﻩ ‪ ۸۹۳‬ﺑــﺎ ‪۱۴۰‬ﻫــﺰﺍﺭ ﺳــﭙﺎﻫﯽ ﺩﺭ ﺳــﻴﻮﺍﺱ ﻣــﺴﺘﻘﺮ ﺷــﺪ‪.‬‬

‫ﺳــﻴﻮﺍﺱ ﻧﺰﺩﻳﮑﺘــﺮﻳﻦ ﻧﻘﻄــﻪ ﺑــﻪ ﻣﺮﺯﻫــﺎﯼ ﺍﻳــﺮﺍﻥ ﺩﺭ ﻏــﺮﺏ ﺍﺭﺯﳒــﺎﻥ ﺑــﻮﺩ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﺧﱪ ﺍﺳﺘﻘﺮﺍﺭ ﺳﻠﻄﺎﻥ ﺑﺎ ﺍﻳﻦ ﺳﭙﺎﻩ ﻋﻈﻴﻢ ﺩﺭ ﺳﻴﻮﺍﺱ ﺭﺍ ﺑﺎ ﺑﯽﺗﻔﺎﻭﺗﯽ ﮐﺎﻣـﻞ ﺗﻠﻘـﯽ ﮐـﺮﺩ ﻭ‬ ‫ﺑﻪ ﺷﮑﺎﺭ ﻭ ﻋﺸﺮﺕ ﺩﺭ ﻣ‪‬ﺮﻍﺯﺍﺭﻫﺎﯼ ﺍﻃﺮﺍﻑ ﳘﺪﺍﻥ ﺍﺩﺍﻣـﻪ ﺩﺍﺩ‪ .‬ﺷـﺎﻳﺪ ﺧﻴـﺎﻝ ﻣـﯽﮐـﺮﺩ ﮐـﻪ‬

‫ﻫــﻴﭻ ﺍﺗﻔــﺎﻗﯽ ﳔﻮﺍﻫــﺪ ﺍﻓﺘــﺎﺩ‪ .‬ﺍﻭ ﺍﺯ ﻭﻗﺘــﯽ ﮐــﻪ ﺍﺯ ﺧﺮﺍﺳــﺎﻥ ﺑﺮﮔــﺸﺘﻪ ﺑــﻮﺩ ﻣــﺪﺍﻡ ﺑــﺎ ﺯﻧــﺎﻥ ﻭ‬ ‫ﻓﺮﺯﻧﺪﺍﻧﺶ ﻭ ﺩﻭﺍﺯﺩﻩ ﻫﺰﺍﺭ ﻗﺰﻟﺒﺎﺵ ﻭ ﺯﻥ ﻭ ﻓﺰﺭﻧﺪﺍﻧﺸﺎﻥ ﺩﺭ ﻣﺮﻍﺯﺍﺭﻫـﺎﯼ ﻧـﻮﺍﺣﯽ ﺧـﻮﺵ‬

‫ﺁﺏ ﻭ ﻫﻮﺍﯼ ﺍﻳﺮﺍﻥ‪ ،‬ﺑﻪﺭﺳﻢ ﺩﻳﺮﻳﻨﮥ ﺗﺮﮐـﺎﻥ‪ ،‬ﺩﺭ ﻧﻘـﻞ ﻭ ﺍﻧﺘﻘـﺎﻝ ﻭ ﺷـﮑﺎﺭ ﻭ ﺧـﻮﺵﮔـﺬﺭﺍﻧﯽ‬

‫ﺑﻮﺩ‪ ،‬ﻭ ﺩﺭ ﻫﺮ ﻣﻨﺰﻟﯽ ﮐـﻪ ﺍﺭﺩﻭ ﻣـﯽﺯﺩ ﺑـﺎﺟﮕﻴﺮﺍﻧﺶ ﳘﭽـﻮﻥ ﺑـﻼﯼ ﻧﺎﮔﻬـﺎﻧﯽ ﺑﺮﺳـﺮ ﻣـﺮﺩﻡ‬

‫ﺁﺑﺎﺩﻳﻬﺎ ﻧﺎﺯﻝ ﻣﯽﺷﺪﻧﺪ ﺗﺎ ﻫﺰﻳﻨﮥ ﻋﻴﺎﺷﻴﻬﺎﻳـﺸﺎﻥ ﺭﺍ ﺍﺯ ﻣـﺮﺩﻡ ﻓﻠﮑـﺰﺩﻩ ﺍﺧـﺎﺫﯼ ﮐﻨﻨـﺪ‪ .‬ﺁ‪‬ـﺎ‬

‫ﺑﺮﺍﯼ ﻓﺮﻭﻧﺸﺎﻧﺪﻥ ﻫﻮﺳﻬﺎﻳﺸﺎﻥ ﺩﺧﺘﺮﺍﻥ ﻭ ﺯﻧﺎﻥ ﻭ ﭘﺴﺮﺍﻥ ﺭﺍ ﺑﻪ‪‬ﺎﻧﻪﻫﺎﯼ ﳐﺘﻠـﻒ ﮔﺮﻓﺘـﻪ‬ ‫‪ ١‬ﻣﱳ ﮐﺎﻣﻞ ﻧﺎﻣﻪ ﺩﺭ ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۸۲۶ ۸۲۵ ،‬‬

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‫‪۱۷۲‬‬ ‫ﻣــﯽﺑﺮﺩﻧــﺪ ﻭ ﭘــﺲ ﺍﺯ ﲡــﺎﻭﺯ ﺭﻫــﺎ ﻣــﯽﮐﺮﺩﻧــﺪ‪» .‬ﻭﻟ ـﯽّﹺ ﺍﻣــﺮ ﻣــﺴﻠﻤﻴﻦ ﺟﻬــﺎﻥ« ﺟــﺎﻥ ﻭ ﻣــﺎﻝ ﻭ‬ ‫ﻧﺎﻣﻮﺱ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﺮﺍﯼ ﺳﭙﺎﻫﺶ ﻣﺒﺎﺡ ﺍﻋﻼﻡ ﺩﺍﺷﺘﻪ ﺑـﻮﺩ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﺩﺳـﺘﻪﺟـﺎﺕ‪‬‬ ‫ﺗﱪﺍﻳﯽ ﺁﺯﺍﺩ ﺑﻮﺩﻧﺪ ﮐﻪ ﻫﺮﭼﻪ ﻣﺎﻳﻞ ﺑﺎﺷﻨﺪ ﺑﺮﺳﺮ ﻣﺮﺩﻡ ﺑﯽﺩﻓﺎﻉ ﺍﻳﺮﺍﻥ ﺩﺭﺁﻭﺭﻧﺪ‪.‬‬

‫ﺍﺯ ﺭﻭﺯﯼ ﮐــﻪ ﳔ ــﺴﺘﻴﻦ ﺍﻋ ــﻼﻥ ﺟﻨــﮓ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﺑ ــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺭﺳ ــﻴﺪ ﺗ ــﺎ‬

‫ﺭﻭﺯﯼ ﮐﻪ ﺳﻠﻄﺎﻥ ﺩﺭ ﺳﻴﻮﺍﺱ ﺍﺭﺩﻭ ﺯﺩ ﺣـﺪﻭﺩ ﺳـﻪ ﻣـﺎﻩ ﻓﺎﺻـﻠﻪ ﺑـﻮﺩ‪» .‬ﻭﻟـﯽّﹺ ﺍﻣـﺮ ﻣـﺴﻠﻤﻴﻦ«‬

‫ﺩﺭ ﺍﻳﻦ ﻣﺪﺕ ﺑﻪ ﺟﺎﯼ ﺁﻧﮑـﻪ ﺑـﻪﻓﮑـﺮ ﭼـﺎﺭﻩﮔـﺮﯼ ﺑـﺮﺍﯼ ﺩﻓـﺎﻉ ﺍﺯ ﻣﺮﺯﻫـﺎﯼ ﮐـﺸﻮﺭ ﺑﺎﺷـﺪ ﺑـﻪ‬

‫ﻋﻴﺎﺷﯽ ﺍﺩﺍﻣﻪ ﻣﯽﺩﺍﺩ‪ .‬ﺷﺎﻳﺪ ﻧﻮﺭﻋﻠﯽ ﺧﻠﻴﻔﻪ ﻭ ﳏﻤﺪﺧﺎﻥ ﺍﺳﺘﺎﺟﻠﻮ ﺑﻪ ﺍﻭ ﺍﻃﻤﻴﻨـﺎﻥ ﺩﺍﺩﻩ‬

‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﺣﺪ ﮐـﺎﻓﯽ ﻗﺰﻟﺒـﺎﺵ ﺩﺍﺭﻧـﺪ ﮐـﻪ ﺑﺘﻮﺍﻧﻨـﺪ ﺑـﺎ »ﻣـﺮﺩ ﺑـﯽﺩﻳﻨـﯽ ﭼـﻮﻥ‬ ‫ﺳﻠﻴﻢ« ﻣﻘﺎﺑﻠﻪ ﮐﻨﻨﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺩﺭ ﺍﻭﻫـﺎﻡ ﺟﺎﻫﻼﻧـﻪ ﻏـﺮﻕ ﺑـﻮﺩ‪ ،‬ﻭ ﺧﻴـﺎﻝ ﻣـﯽﮐـﺮﺩ ﮐـﻪ‬

‫ﺩﺭ ﳊﻈــﮥ ﻣﻨﺎﺳــﺐ ﺍﻣــﺪﺍﺩ ﻏﻴﺒــﯽ ﺍﺯ ﺁﲰــﺎﻥ ﻓﺮﺍﺑﺮﺳــﺪ ﻭ ﺩﴰــﻦ ﺭﺍ ﺗــﺎﺭ ﻭ ﻣــﺎﺭ ﮐﻨــﺪ‪ .‬ﺩﮐﺘــﺮ‬

‫ﭘﺎﺭﺳﺎﺩﻭﺳﺖ ﻣﯽ ﻧﻮﻳﺴﺪ‪:‬‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭼﻨـﺎﻥ ﺩﺭ ﺍﻧﺪﻳـﺸﻪﻫـﺎﯼ ﻣـﺬﻫﺒﯽ ﻭ ﺭﺳـﺎﻟﺖ ﻣـﻮﺭﺩ ﺍﺩﻋـﺎﯼ ﺧـﻮﺩ ﻏـﺮﻕ‬ ‫ﺑﻮﺩ ﮐﻪ ﺗﻮﺍﻥ ﻓﮑﺮﯼ ﺑـﺮﺍﯼ ﺩﺭﮎ ﻣﻔـﺎﻫﻴﻢ ﺳـﺎﺩﮤ ﻭﺍﻗﻌﻴﺘـﻬﺎ ﻭ ﭘـﻴﺶﺑﻴﻨـﯽ ﭘﻴﺎﻣـﺪﻫﺎﯼ‬ ‫ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﺩﺳـﺖ ﺩﺍﺩﻩ ﺑـﻮﺩ‪ .‬ﺍﻭ ﺷـﺎﻳﺪ ﮔﻤـﺎﻥ ﻣـﯽﮐـﺮﺩ ﳘـﺎﻧﻄﻮﺭ ﮐـﻪ ﻣﺮﻳـﺪﺍﻧﺶ ﺍﺯ ﺍﻭ‬ ‫ﭘﻴـﺮﻭﯼ ﻣـﯽﮐﻨﻨـﺪ ﻭ ﺩﺭ ﺣـﺪ‪ ‬ﭘﺮﺳـﺘﺶ ﺑـﻪﺍﻭ ﺍﺣﺘـﺮﺍﻡ ﻣــﯽﮔﺬﺍﺭﻧـﺪ ﺩﻳﮕـﺮﺍﻥ ﻧﻴـﺰ ﺩﺭ ﻫــﺮ‬ ‫ﯽ ﺍﻭ ﮐــﻪ ﻋﻨــﻮﺍﻥ‪ ‬ﻣﺮﺷ ـﺪ‪ ‬ﮐﺎﻣــﻞ ﺩﺍﺷــﺖ‬ ‫ﻣﻘــﺎﻡ ﻭ ﻣــﻮﻗﻌﻴﺘﯽ ﮐــﻪ ﺑﺎﺷــﻨﺪ ﺑــﻪ ﻣﻘــﺎﻡ ﻣــﺬﻫﺒ ﹺ‬ ‫ﺍﳘﻴــﺖ ﻣــﯽﺩﻫﻨــﺪ ﻭ ﺍﺯ ﲡــﺎﻭﺯ ﺑــﻪﭼﻨــﻴﻦ ﻣﻘــﺎﻣﯽ ﺧــﻮﺩﺩﺍﺭﯼ ﻣــﯽﮐﻨﻨــﺪ‪ .‬ﺑــﻪﳘ ــﻴﻦ‬ ‫ﻉ ﺍﻭ ﺭﺳـﻴﺪ »ﺑـﻪﺁﻥ ﺍﻋﺘﻤـﺎﺩ‬ ‫ﺟﻬﺖ‪ ،‬ﺑﺎ ﺁﻧﮑﻪ ﺧـﱪ ﻟﺸﮑﺮﮐـﺸﯽ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺑـﻪﺍﻃـﻼ ﹺ‬ ‫ﻝ ﻣﺴﻤﻮﻉ« ﻧﻴﻔﺘﺎﺩ‪ .‬ﺍﻭ ﺑﺎﻭﺭ ﺩﺍﺷﺖ ﮐﻪ ﺍﮔﺮ ﺟﻨﮕﯽ ﻧﻴـﺰ ﺭﻭﯼ‬ ‫ﻧﮑﺮﺩ« ﻭ »ﺑﻪﲰﻊ ﻗﺒﻮ ﹾ‬ ‫‪١‬‬ ‫ﺩﻫﺪ ﺍﻭ ﺷﮑﺴﺖﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ ﻭ ﳘﻴﺸﻪ ﭘﻴﺮﻭﺯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﺳــﻴﻮﺍﺱ ﺳــﭙﺎﻫﻴﺎﻧﺶ ﺭﺍ ﺑــﻪ ﺩﻭ ﲞــﺶ ﮐــﺮﺩ‪ :‬ﻳــﮏ ﻟــﺸﮑﺮ ﭼﻬــﻞ‬ ‫ﻫﺰﺍﺭﯼ ﺭﺍ ﺩﺭ ﺷﺮﻕ ﻋﺜﻤﺎﻧﯽ ﻣﺴﺘﻘﺮ ﮐﺮﺩ ﺗﺎ ﺍﮔﺮ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪﻓﮑـﺮ ﺁﻥ ﺑﺎﺷـﺪ ﮐـﻪ ﺍﺯ ﺭﺍﻩ‬

‫ﮐﺮﺩﺳــﺘﺎﻥ ﴰــﺎﻟﯽ ﻭ ﺩﻳــﺎ ﹺﺭ ﺑﮑــﺮ ﺑــﻪ ﺧــﺎﮎ ﻋﺜﻤــﺎﻧﯽ ﲪﻠــﮥ ﻣﺘﻘﺎﺑــﻞ ﮐﻨــﺪ ﻭ ﺩﺭ ﻧﻈــﺮ ﺩﺍﺷــﺘﻪ‬

‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۴۵۳ :‬‬

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‫‪۱۷۳‬‬ ‫ﺑﺎﺷـﺪ ﮐـﻪ ﻭﻗﺘـﯽ ﺍﻭ ﻭﺍﺭﺩ ﺧـﺎﮎ ﺍﻳـﺮﺍﻥ ﺷـﻮﺩ ﺍﺯ ﭘـﺸﺖ ﺳـﺮ ﺑـﻪ ﺍﻭ ﲪﻠـﻪ ﮐﻨـﺪ ﺑـﺎ ﺍﻳـﻦ ﻧﻴـﺮﻭﯼ‬ ‫ﺩﻓﺎﻋﯽ ﻣﻮﺍﺟﻪ ﮔﺮﺩﺩ‪ .‬ﺍﻭ ﺳﭙﺲ ﺑﺎ ﻳﮏ ﺳﭙﺎﻩ ﺻﺪﻫﺰﺍﺭﯼ ﻭ ﺑﺎ ﺳﻴﺼﺪ ﻋﺮﺍﺩﻩ ﺗﻮﭖ ﺳﺒﮏ‬ ‫ﻭ ﺳﻨﮕﻴﻦ ﺩﺭ ﺗﻴﺮﻣﺎﻩ ‪ ۸۹۳‬ﺍﺯ ﺭﻭﺩﺧﺎﻧﮥ ﻣﺮﺯﯼ ﭼﺎﯼﺳﻮ ﻋﺒﻮﺭ ﮐﺮﺩﻩ ﻭﺍﺭﺩ ﺧﺎﮎ ﺍﻳـﺮﺍﻥ ﺷـﺪ‬ ‫ﺑــﺪﻭﻥ ﺁﻧﮑــﻪ ﺑــﺎ ﻫــﻴﭻﮔﻮﻧــﻪ ﻣﻘــﺎﻭﻣﺘﯽ ﺭﻭﺑــﺮﻭ ﺷــﻮﺩ‪ .‬ﭘــﺲ ﺍﺯ ﺁﻥ ﻧﻴــﺰ ﺍﻭ ﺑــﻪﺁﺭﺍﻣــﯽ ﺑــﻪ ﺳــﻮﯼ‬

‫ﺍﺭﺯﳒﺎﻥ ﺑﻪﺭﺍﻫﺶ ﺍﺩﺍﻣﻪ ﺩﺍﺩ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﺷﻬﺮ ﻟﺸﮑﺮﮔﺎﻩ ﺯﺩ‪.‬‬

‫ﻧﻮﺭﻋﻠﯽ ﺧﻠﻴﻔﻪ ﻭ ﺧﺎﻥ ﳏﻤـﺪ ﺍﺳـﺘﺎﺟﻠﻮ ﮐـﻪ ﺁﻥﳘـﻪ ﺗـﻼﺵ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﺗـﺎ ﺳـﻠﻄﺎﻥ‬

‫ﺳ ــﻠﻴﻢ ﺭﺍ ﺑ ــﻪﺟﻨ ــﮓ ﺑ ــﺎ ﺧﻮﺩﺷ ــﺎﻥ ﺑﮑ ــﺸﺎﻧﻨﺪ ﺍﮐﻨ ــﻮﻥ ﻣﺘﻮﺟ ــﻪ ﺧﻄ ــﺮ ﺷ ــﺪﻧﺪ ﻭ ﺑ ــﺪﻭﻥ ﺁﻧﮑ ــﻪ‬ ‫ﻫــﻴﭻﮔﻮﻧــﻪ ﺍﻗــﺪﺍﻣﯽ ﺑــﺮﺍﯼ ﳑﺎﻧﻌــﺖ ﺍﺯ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺑــﻪ ﺍﺩﺍﻣــﮥ ﭘﻴــﺸﺮﻭﯼ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺍﳒــﺎﻡ‬

‫ﺩﻫﻨــﺪ ﻳ ــﺎ ﺑــﺎ ﺍﻭ ﻣ ــﺬﺍﮐﺮﺍﺗﯽ ﮐﻨﻨ ــﺪ ﺷــﺎﻳﺪ ﺑﺘﻮﺍﻧﻨ ــﺪ ﺑــﻪ ﻭﺳ ــﻴﻠﻪﺋ ــﯽ ﻣــﺎﻧﻊ ﺍﺯ ﺟﻨ ــﮓ ﺷ ــﻮﻧﺪ‪،‬‬

‫ﺑﯽﺩﺭﻧﮓ ﻗﺰﻟﺒﺎﺷﺎﻧﺸﺎﻥ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﻣﻨﻄﻘﻪ ﺭﺍ ﺭﻫﺎ ﮐـﺮﺩﻩ ﺑـﻪﺩﺭﻭﻥ‪ ‬ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﮔﺮﻳﺨﺘﻨـﺪ‬

‫ﻭ ﺩﺭ ﻋﺸﺮﺗﮕﺎﻩ ﻣﺮﻍﺯﺍﺭﯼ ﺩﺭ ﻧﺰﺩﻳﮏ ﳘﺪﺍﻥ ﺑﻪ ﺍﺭﺩﻭﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﭘﻴﻮﺳـﺘﻨﺪ ﺗـﺎ ﺧـﱪ‬

‫ﺳﻘﻮﻁ ﺍﺭﺯﳒﺎﻥ ﺭﺍ ﺑﻪﮔﻮﺵ ﺍﻭ ﺑﺮﺳﺎﻧﻨﺪ‪ .‬ﮐـﺎﺭﯼ ﮐـﻪ ﺁ‪‬ـﺎ ﮐﺮﺩﻧـﺪ ﳘـﺎﻥ ﮐـﺎﺭﯼ ﺑـﻮﺩ ﮐـﻪ ﺍﺯ‬ ‫ﺩﻳﺮﺯﻣﺎﻥ ﺗﺎﺭﻳﺦ ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﻗﺒﺎﻳـﻞ ﺗـﺮﮎ ﺩﺭ ﻣﻨﺰﻟﮕﺎﻫﻬـﺎﯼ ﺑﻴﺎﺑـﺎﻧﯽ ﺧـﻮﻳﺶ ﻣـﯽﮐﺮﺩﻧـﺪ؛‬ ‫ﻳﻌﻨﯽ ﻭﻗﺘﯽ ﻳﮏ ﺩﴰﻦ ﻧﻴﺮﻭﻣﻨﺪ ﺑﻪﻣﻨﺰﻟﮕﺎﻩ ﻗﺒﻴﻠﻪ ﻧﺰﺩﻳﮏ ﻣﯽﺷﺪ ﺳﺮﺍﻥ ﻗﺒﻴﻠـﻪ ﺍﻋـﻀﺎﯼ‬

‫ﻗﺒﻴﻠﻪ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻪﺩﻭﺭﺩﺳﺖﺗﺮ ﻣﯽﮔﺮﻳﺨﺘﻨﺪ ﻭ ﺩﺭ ﻧﻘﻄﮥ ﺩﻳﮕـﺮﯼ ﻣﻨﺰﻟﮕـﺎﻩ ﻣـﯽﺳـﺎﺧﺘﻨﺪ‬

‫ﻭ ﺑﻪﻧﻮﺑﮥ ﺧﻮﺩﺷﺎﻥ ﺑﺎ ﻗﺒﺎﻳﻞ ﻧﺎﺗﻮﺍﻥﺗﺮ ﳘﺎﻥ ﻣﯽﮐﺮﺩﻧﺪ ﮐﻪ ﻗﺒﺎﻳﻞ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﺑﺎ ﺧﻮﺩ‪ ‬ﺁ‪‬ـﺎ‬

‫ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺮﺍﯼ ﻧـﻮﺭﻋﻠﯽ ﺧﻠﻴﻔـﻪ ﻭ ﺧـﺎﻥ ﳏﻤـﺪ ﺍﺳـﺘﺎﺟﻠﻮ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧـﺸﺎﻥ ﺩﻳـﺎﺭﺑﮑﺮ ﻭ‬ ‫ﺍﺭﺯﳒﺎﻥ ﻳﮏ ﻣﻨﺰﻟﮕـﺎﻩ ﺑـﻮﺩ ﮐـﻪ ﺩﺭ ﺁﻥ ﻓـﺮﻭﺩ ﺁﻣـﺪﻩ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺍﮐﻨـﻮﻥ ﮐـﻪ ﺩﴰـﻦ ﻧﻴﺮﻭﻣﻨـﺪ‬

‫ﺁﻣﺪﻩ ﺑﻮﺩ ﺁﻥﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ ﮔﺮﻳﺨﺘﻨﺪ‪.‬‬

‫ﺍﺯ ﺁﳒــﺎ ﮐــﻪ ﻫﻨــﻮﺯ ﻫــﻴﭻ ﻧــﺸﺎﻧﯽ ﺍﺯ ﲢﺮﮐــﺎﺕ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﺮﺍﯼ ﺭﻭﻳــﺎﺭﻭﻳﯽ ﺑ ــﺎ‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﻳﺪﻩ ﳕﯽﺷﺪ‪ ،‬ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﺎﺯ ﻫﻢ ﻧﺎﻣﮥ ﺍﻫﺎﻧﺖﺁﻣﻴﺰﯼ ﺍﺯ ﺍﺭﺯﳒـﺎﻥ ﺑـﺮﺍﯼ‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻓﺮﺳﺘﺎﺩ ﺗـﺎ ﺍﻭ ﺭﺍ ﲢﺮﻳـﮏ ﺑـﻪ ﺁﻣـﺎﺩﮔﯽ ﺑـﺮﺍﯼ ﺟﻨـﮓ ﮐﻨـﺪ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳـﻦ ﻧﺎﻣـﻪ‬ ‫ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭼﻨﻴﻦ ﻧﻮﺷﺖ‪:‬‬ ‫ﳑﻠﮑﺖ ﺑﺮﺍﯼ ﺳﻼﻃﻴﻦ ﺩﺭ ﺣﮑﻢ ﻧـﺎﻣﻮﺱ ﺍﻳـﺸﺎﻥ ﺍﺳـﺖ ﻭ ﻫﺮﺳـﻠﻄﺎﻧﯽ ﻭﻇﻴﻔـﻪ ﺩﺍﺭﺩ‬ ‫ﮐﻪ ﺍﺯ ﺍﻳـﻦ ﻧـﺎﻣﻮﺱ ﭘﺎﺳـﺪﺍﺭﯼ ﮐﻨـﺪ ﻭ ﻧﮕـﺬﺍﺭﺩ ﮐـﻪ ﻣـﻮﺭﺩ ﲡـﺎﻭﺯ ﺩﴰـﻦ ﻗـﺮﺍﺭ ﮔﻴـﺮﺩ‪.‬‬

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‫‪۱۷۴‬‬ ‫ﺣﺎﻝ ﺁﻧﮑﻪ ﻣﺪﺕ ﺯﻣﺎﻧﯽ ﺍﺳﺖ ﮐﻪ ﺳﺮﺑﺎﺯﺍﻥ ﻣﻦ ﻭﺍﺭﺩ ﺧﺎﮎ ﮐﺸﻮﺭ ﺗﻮ ﺷﺪﻩ ﻭ ﺩﺭ ﺁﻥ‬ ‫ﺑﻪ ﺟﻠـﻮ ﻣـﯽﺗﺎﺯﻧـﺪ ﻭ ﺍﺯ ﺗـﻮ ﻫـﻴﭻ ﺧـﱪﯼ ﻧﻴـﺴﺖ… ﻣـﺮﺩ ﺑـﯽﻏﻴﺮﺗـﯽ ﳘﭽـﻮﻥ ﺗـﻮ ﺣـﻖ‬ ‫ﻧﺪﺍﺭﺩ ﮐﻪ ﺍﺩﻋﺎﯼ ﻣﺮﺩﺍﻧﮕﯽ ﮐﻨﺪ‪ ،‬ﺑﻠﮑﻪ ‪‬ﺘﺮ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺟﺎﯼ ﻣ‪‬ﻐﻔﹶﺮ ﻭ ﺯﺭ ‪‬ﻩ ﭼﺎﺭﻗـﺪ‬ ‫‪١‬‬ ‫ﻭ ﭼﺎﺩﺭ ﺑﺮﺳﺮ ﻭ ﺗﻦ ﮐﻨﺪ ﻭ ﺳﻮﺩﺍﯼ ﺷﺎﻫﯽ ﻭ ﺳﺮﺩﺍﺭﯼ ﺭﺍ ﺍﺯ ﺳﺮ ﺑﻨﻬﺪ‪.‬‬ ‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﻧﻈــﺮ ﻧﺪﺍﺷــﺖ ﮐــﻪ ﻭﺍﺭﺩ ﺧــﺎﮎ ﺍﺻــﻠﯽ ﺍﻳــﺮﺍﻥ ﺷــﻮﺩ ﻳــﺎ ﺑــﻪ ﺯﻣﻴﻨــﻬﺎ ﻭ‬ ‫ﺁﺑﺎﺩﻳﻬﺎﯼ ﺍﻳﺮﺍﻥ ﺁﺳﻴﺒﯽ ﺑﺮﺳﺎﻧﺪ‪ .‬ﺍﻭ ﳘﮥ ﺗﻼﺵ ﺧﻮﻳﺶ ﺭﺍ ﺑﻪﮐﺎﺭ ﺑﺮﺩﻩ ﺑﻮﺩ ﺗﺎ ﺷـﺎﻳﺪ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺩﺭ ﮐﻨـﺎﺭ ﻣﺮﺯﻫـﺎﯼ ﻋﺜﻤـﺎﻧﯽ ﺑـﻪﺟﻨـﮓ ﺑـﺎ ﺧـﻮﺩ ﺑﮑـﺸﺎﻧ‪‬ﺪ؛ ﻭﻟـﯽ ﺍﻳـﻦ ﺗـﻼﺵﹺ ﺍﻭ‬

‫ﻧﺎﮐ ــﺎﻡ ﻣﺎﻧ ــﺪ‪ .‬ﺍﻭ ﺑ ــﺮﺍﯼ ﺍﻳ ــﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧ ــﯽ ﺍﺣﺘ ــﺮﺍﻡ ﻭ ﻋ ــﺰﺕ ﻗﺎﺋ ــﻞ ﺑ ــﻮﺩ‪ .‬ﺍﻭ ﺑﺎﺭﻫ ــﺎ ﻭ ﺑﺎﺭﻫ ــﺎ‬

‫ﺷــﺎﻫﻨﺎﻣﮥ ﻓﺮﺩﻭﺳــﯽ ﺭﺍ ﺧﻮﺍﻧــﺪﻩ ﺑــﻮﺩ ﻭ ﺍﻳــﺮﺍﻥ ﺭﺍ ﮐــﺸﻮﺭﯼ ﻣﻘــﺪﺱ ﻣــﯽﺩﺍﻧــﺴﺖ‪ ،‬ﻭ ﻋﻼﻗــﻪ‬ ‫ﺩﺍﺷﺖ ﮐﻪ ﺍﻳﺮﺍﻥ ﺩﺭ ﺍﻣﻨﻴـﺖ ﻭ ﺁﺑـﺎﺩﺍﻧﯽ ﻭ ﺳـﺮﺑﻠﻨﺪﯼ ﺑﺎﺷـﺪ‪ .‬ﺍﮔـﺮ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﻟـﺸﮑﺮ ﮐـﺸﻴﺪﻩ‬ ‫ﺑﻮﺩ ﻋﻠﺘﺶ ﲢﺮﻳﮑﺎﺕ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻮﺩ ﮐـﻪ ﺩﺭ ﺍﻳـﺮﺍﻥﹾ ﻣـﺴﻠﻤﺎﻥﮐﹸـﺸﯽ ﻭ ﺩﺭ‬

‫ﺧــﺎﮎ ﻋﺜﻤــﺎﻧﯽ ﻓﺘﻨــﻪ ﻭ ﻓــﺴﺎﺩ ﻭ ﺁﺷــﻮﺏ ﺑــﻪﺭﺍﻩ ﺍﻓﮑﻨــﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﻫــﺪﻑ‪ ‬ﺍﺻــﻠﯽ ﺍﻭ ﻧــﺎﺑﻮﺩ‬

‫ﮐﺮﺩﻥ‪ ‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﺑﺮﺍﻓﮑﻨﺪﻥ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺍﻳـﺮﺍﻥ ﺑـﻮﺩ؛ ﻭ ﭘـﺎﺋﻴﻦﺗـﺮ ﺧـﻮﺍﻫﻴﻢ‬ ‫ﺩﻳــﺪ ﮐــﻪ ﺑــﻪﮐﻠــﯽ ﻧﻘــﺸﮥ ﺍﺷــﻐﺎﻝﹺ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺩﺭ ﺳــﺮ ﻧﺪﺍﺷــﺖ‪ .‬ﺍﻭ ﭘــﺲ ﺍﺯ ﺁﻧﮑــﻪ ﻭﺍﺭﺩ ﺧ ـﺎﮎ‬

‫ﺍﻳ ــﺮﺍﻥ ﺷ ــﺪ‪ ،‬ﺍﺯ ﮐﻨ ــﺎﺭ ﺩﮊ ﻣ ــﺮﺯﯼ ﮐﻤ ــﺎﺥ ﮐ ــﻪ ﺁﺧ ــﺮﻳﻦ ﺩﮊ ﺍﻳﺮﺍﻧ ــﯽ ﺩﺭ ﺷ ــﺮﻕ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺑ ــﻮﺩ‬ ‫ﮔﺬﺷــﺖ‪ ،‬ﻭ ﳔﻮﺍﺳــﺖ ﮐــﻪ ﺑــﻪ ﺁﻥ ﺩﮊ ﺗﻌﺮﺿــﯽ ﺑﮑﻨــﺪ‪ .‬ﺍﻭ ﺑــﺎ ﺗﻮﭘﺨﺎﻧــﮥ ﭘﺮﻗــﺪﺭﺗﯽ ﮐــﻪ ﳘــﺮﺍﻩ‬

‫ﺩﺍﺷﺖ ﻗﺎﺩﺭ ﺑﻮﺩ ﮐﻪ ﺩﮊ ﺭﺍ ﺑﮕﻴﺮﺩ ﻭ ﺳﭙﺎﻫﻴﺎﻧﺶ ﺭﺍ ﮐﺸﺘﺎﺭ ﮐﻨـﺪ‪ .‬ﻭﻟـﯽ ﺍﻳـﻦ ﮐـﺎﺭ ﺭﺍ ﻧﮑـﺮﺩ ﻭ‬

‫ﺁﻥﺭﺍ ﺩﻭﺭ ﺯﺩﻩ ﺑﻪﺭﺍﻫﺶ ﺩﺭ ﺧﺎﮎ ﺍﻳﺮﺍﻥ ﺍﺩﺍﻣـﻪ ﺩﺍﺩ؛ ﻭ ﺍﻳـﻦ ﳔـﺴﺘﻴﻦ ﻧـﺸﺎﻧﮥ ﺁﻥ ﺍﺳـﺖ ﮐـﻪ‬ ‫ﺍﻭ ﺩﺭ ﻧﻈﺮ ﻧﺪﺍﺷﺖ ﮐﻪ ﻫﻴﭻ ﻧﻘﻄﻪ ﺍﺯ ﺧﺎﮎ ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﺷﻐﺎﻝ ﮐﻨﺪ‪.‬‬

‫ﮔﺮﭼــﻪ ﭼﻨــﺪ ﺭﻭﺯ ﺑــﻮﺩ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﺧــﺎﮎ ﺍﻳــﺮﺍﻥ ﭘﻴــﺸﺮﻭﯼ ﻣــﯽﮐــﺮﺩ‪ ،‬ﺷــﺎﻩ‬

‫ﺍﲰﺎﻋﻴــﻞ ﻫــﻴﭻ ﺣﺮﮐﺘــﯽ ﺍﺯ ﺧــﻮﺩ ﻧــﺸﺎﻥ ﳕــﯽﺩﺍﺩ‪ .‬ﺍﻭ ﭘﻴﻮﺳــﺘﻪ ﺧــﱪ ﭘﻴــﺸﺮﻭﻳﻬﺎﯼ ﺳــﻠﻄﺎﻥ‬ ‫ﺳ ــﻠﻴﻢ ﺩﺭ ﺧ ــﺎﮎ ﺍﻳ ــﺮﺍﻥ ﺭﺍ ﺩﺭﻳﺎﻓ ــﺖ ﻣ ــﯽﮐ ــﺮﺩ ﻭ ﺑ ــﺎﺯ ﻫ ــﻢ ﺍﺯ ﺍﻳ ــﻦ ﻣ ــﺮﻍﺯﺍﺭ ﺑ ــﻪﺁﻥ ﻣ ــﺮﻍﺯﺍﺭ‬

‫ﻣــﯽﺭﻓــﺖ ﻭ ﳘﭽﻨــﺎﻥ ﻣــﺸﻐﻮﻝﹺ ﺑــﺎﺯﯼ ﺑــﻮﺩ‪ .‬ﺍﻧﮕــﺎﺭ ﻫــﻴﭻ ﺍﺗﻔــﺎﻗﯽ ﺩﺭ ﺣــﺎﻝ ﺭﺥ ﺩﺍﺩﻥ ﻧﺒــﻮﺩ‪.‬‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۲۸۲ ۲۸۱ ،‬‬

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‫‪۱۷۵‬‬ ‫ﮔﺮﭼﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪ ﻧﺰﺩﻳﮑﻴﻬـﺎ ﺗﱪﻳـﺰ ﺭﺳـﻴﺪﻩ ﺑـﻮﺩ ﮐـﻪ ﺍﲰـﺶ ﭘﺎﻳﺘﺨـﺖ ﺑـﻮﺩ ﻭﻟـﯽ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺣﺘﯽ ﺗﺼﻤﻴﻢ ﻧﮕﺮﻓﺖ ﮐﻪ ﺑﻪﺗﱪﻳـﺰ ﺑـﺮﻭﺩ ﺗـﺎ ﺍﮔـﺮ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺩﺭﺻـﺪﺩ ﺍﺷـﻐﺎﻝ‬ ‫ﺗﱪﻳﺰ ﺑﺎﺷﺪ ﺍﻭ ﺍﺯ ﺁﻥ ﺩﻓﺎﻉ ﮐﻨﺪ‪ .‬ﺷﺎﻳﺪ ﻫﻢ ﻓﮑﺮ ﻣﯽﮐﺮﺩ ﮐﻪ ﳘﺎﻥ ﻋﺪﻩ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐـﻪ ﺩﺭ‬

‫ﺍﺭﮒ ﺗﱪﻳﺰ ﻧﺸﺴﺘﻪﺍﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﺷﻬﺮ ﺭﺍ ﺑﭙﺎﻳﻨﺪ ﮐـﻪ ﺑـﻪﺩﻳـﻦ ﺧﻮﺩﺷـﺎﻥ ﺑﺮﻧﮕﺮﺩﻧـﺪ ﺑـﻪﺍﻣـﺪﺍﺩ‪‬‬ ‫ﻏﻴﺒﯽﹺ ﺍﻣﺎﻣﺎﻥﹾ ﺗﻮﺍﻥ ﺩﻓﺎﻉ ﺍﺯ ﺗﱪﻳﺰ ﺭﺍ ﺩﺍﺭﻧﺪ‪.‬‬

‫ﺑﯽﺗﻔﺎﻭﺗﯽ ﻭ ﺑﯽﺣﺮﮐﺘﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭘﺲ ﺍﺯ ﭼﻨﺪﻳﻦ ﺑﺎﺭ ﺩﺭﻳﺎﻓﺖ ﺍﻋﻼﻥ ﺟﻨﮓ‪‬‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺭﺍ ﺑﻴﺶ ﺍﺯﭘﻴﺶ ﺑﻪ ﺧﺸﻢ ﻣﯽﺁﻭﺭﺩ‪ .‬ﺗﺎ ﺁﻥﻭﻗﺖ ﺷﻨﻴﺪﻩ ﻧﺸﺪﻩ ﺑـﻮﺩ ﻭ ﺩﺭ ﻫـﻴﭻ‬

‫ﮐﺘــﺎﺑﯽ ﳔﻮﺍﻧ ــﺪﻩ ﺑــﻮﺩ ﮐ ــﻪ ﺷــﺎﻩ ﻳ ــﮏ ﮐــﺸﻮﺭﯼ ﭼﻨ ــﺪﺍﻥ ﺑــﯽﻏﻴ ــﺮﺕ ﺑﺎﺷــﺪ ﮐ ــﻪ ﺩﺭ ﻣﻘﺎﺑ ــﻞ‬

‫ﭘﻴﺸﺮﻭﯼ ﺳﭙﺎﻩ ﺩﴰﻦ ﺩﺭ ﺧـﺎﮎ ﮐـﺸﻮﺭﺵ ﻫـﻴﭻ ﻭﺍﮐﻨـﺸﯽ ﺍﺯ ﺧـﻮﺩ ﻧـﺸﺎﻥ ﻧﺪﻫـﺪ‪ .‬ﺍﻭ ﻳﻘـﻴﻦ‬

‫ﻳﺎﻓﺘ ــﻪ ﺑ ــﻮﺩ ﮐ ــﻪ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺍﺯ ﺭﻭﻳ ــﺎﺭﻭﻳﯽ ﺑ ــﺎ ﺍﻭ ﻣ ــﯽﻫﺮﺍﺳ ــﺪ؛ ﻟ ــﺬﺍ ﺑ ــﺮ ﺁﻥ ﺷ ــﺪ ﮐ ــﻪ ﺑ ــﻪ‬ ‫ﻭﺳﻴﻠﻪﺋﯽ ﻫﺮﺍﺱ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﮐﺎﻫﺶ ﺩﻫﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺑﮑﺸﺎﻧﺪ‪ .‬ﺑـﺮﺍﯼ‬

‫ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﺍﻭ ﻣﺮﺩﯼ ﺑﻪﻧﺎﻡ ﺷﻴﺦ ﺍﲪـﺪ ﮐـﻪ ﺍﺯ ﺑﻘﺎﻳـﺎﯼ ﺳﻴﺎﺳـﺖﻣـﺮﺩﺍﻥ‪ ‬ﺩﻭﺭﺍﻥ ﺑﺎﻳﻨـﺪﺭﻳﺎﻥ‬ ‫ﺑﻮﺩ ﺭﺍ ﺑﺎ ﭘﻴﺎﻣﯽ ﻓﺮﻳﺒﺎ ﺑﻪﻧﺰﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺷﻴﺦ ﺍﲪﺪ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﻳﮑﺒﺎﺭ ﭘﻴﺶ‬

‫ﺍﺯ ﺳ ــﻘﻮﻁ ﺗﱪﻳ ــﺰ ﺩﺭ »ﺍﻭﺟ ــﺎﻥ« ﺑ ــﻪﺣ ــﻀﻮﺭ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺭﺳ ــﻴﺪﻩ ﻣﺮﺍﺗ ــﺐ ﺍﻃ ــﺎﻋﺘﺶ ﺭﺍ‬

‫ﻧــﺴﺒﺖ ﺑــﻪ ﺍﻭ ﺍﺑــﺮﺍﺯ ﺩﺍﺷــﺘﻪ ﺑــﻮﺩ؛ ﻭ ﺑﻌــﺪ ﮐــﻪ ﺟﻨﺎﻳﺘــﻬﺎﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺩﻳــﺪﻩ ﺑــﻮﺩ ﮔﺮﻳﺨﺘــﻪ‬

‫ﺑ ــﻪﻋﺜﻤ ــﺎﻧﯽ ﭘﻨﺎﻫﻨ ــﺪﻩ ﺷ ــﺪﻩ ﺑ ــﻮﺩ‪ .‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺍﻭ ﺭﺍ ﻣ ــﯽﺷ ــﻨﺎﺧﺖ‪ ،‬ﻭ ﺑ ــﺪﻭﻥ ﺁﻧﮑ ــﻪ ﺍﺯ‬ ‫ﭘﻨﺎﻫﻨـﺪﻩ ﺷـﺪﻥ ﺍﻭ ﺑـﻪ ﻋﺜﻤــﺎﻧﯽ ﺍﻃـﻼﻉ ﺩﺍﺷـﺘﻪ ﺑﺎﺷـﺪ ﺍﻭ ﺭﺍ ﺍﺯ ﺍﺗﺒــﺎﻉ ﺧـﻮﻳﺶ ﻣـﯽﭘﻨﺪﺍﺷــﺖ‪.‬‬

‫ﺷــﻴﺦ ﺍﲪــﺪ ﺩﺭ ﻣــﺮﻍﺯﺍﺭﯼ ﻧﺰﺩﻳــﮏ ﳘــﺪﺍﻥ ﺑــﻪ ﺍﺭﺩﻭﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭﺍﺭﺩ ﺷــﺪ ﻭ ﺑــﻪ ﺍﻭ‬

‫ﺍﻃﻼﻉ ﺩﺍﺩ ﮐﻪ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻣﺮﺍﯼ ﺷﻴﻌﮥ ﺍﺭﺗﺶ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻫﻮﺍﺧـﻮﺍﻩ ﺍﻭﻳﻨـﺪ ﻭ ﺁﻣـﺎﺩﻩﺍﻧـﺪ‬

‫ﮐﻪ ﺍﮔﺮ ﺟﻨﮕـﯽ ﺩﺭﺑﮕﻴـﺮﺩ ﺍﺯ ﺳـﻠﻄﺎﻥ ﮐﻨـﺎﺭ ﮐـﺸﻴﺪﻩ ﺑـﻪ ﺍﻭ ﺑﭙﻴﻮﻧﺪﻧـﺪ‪ .‬ﺍﻭ ﺑـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﺧــﱪ ﺩﺍﺩ ﮐــﻪ ﺍﻳــﻦ ﺍﻣــﺮﺍﯼ ﺍﺭﺗــﺶ ﺑــﻪ ﺍﻭ ﻣﺄﻣﻮﺭﻳــﺖ ﺩﺍﺩﻩﺍﻧــﺪ ﺗــﺎ ﻣﺮﺍﺗــﺐ ﺭﺍ ﺑــﻪ ﻋــﺮﺽ ﺷــﺎﻩ‬ ‫ﺑﺮﺳ ــﺎﻧﺪ ﻭ ﺑ ــﻪ ﺷ ــﺎﻩ ﺍﻃﻤﻴﻨ ــﺎﻥ ﺩﻫ ــﺪ ﮐ ــﻪ ﻭﻗﺘ ــﯽ ﺟﻨ ــﮓ ﺁﻏ ــﺎﺯ ﺷ ــﻮﺩ ﺁ‪ ‬ــﺎ ﺑ ــﻪﺿـ ـﺪ‪ ‬ﺳ ــﻠﻄﺎﻥ‬ ‫ﺑﺮﺧﻮﺍﻫﻨﺪ ﮔﺸﺖ ﻭ ﺑﻪﺍﻭ ﺧﻮﺍﻫﻨﺪ ﭘﻴﻮﺳﺖ ﻭ ﺳﻠﻄﺎﻥ ﺭﺍ ﺑﻪ ﺷﮑﺴﺖ ﺧﻮﺍﻫﻨﺪ ﮐﺸﺎﻧﺪ‪.‬‬

‫ﺣﻴﻠــﮥ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺑــﺮﺍﯼ ﺑــﻪ ﻣﻴــﺪﺍﻥ ﮐــﺸﺎﻧﺪﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﺎﺭﮔﺮ‬

‫ﺍﻓﺘﺎﺩ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﭘﻴﺎﻡﹺ ﺳﺎﺧﺘﮕﯽ ﺧﺎﻡ ﺷﺪ ﻭ ﺑﺪﻭﻥ ﻓﻮﺕ ﻭﻗﺖ ﺑـﻪ‬

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‫‪۱۷۶‬‬ ‫ﻗﺰﻟﺒﺎﺷ ــﺎﻧﺶ ﻓﺮﻣ ــﺎﻥ ﺣﺮﮐ ــﺖ ﺑ ــﻪ ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﺭﺍ ﺻ ــﺎﺩﺭ ﮐ ــﺮﺩ‪ .‬ﺍﻭ ﺍﺯ ﺁﳒ ــﺎ ﺑ ــﺎ ﻳ ــﮏ ﻋ ــﺪﮤ‬ ‫ﺩﻭﺍﺯﺩﻩ ﻫ ــﺰﺍﺭﯼ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﮐ ــﻪ ﺩﺭ ﺍﺭﺩﻭﯼ ﻋ ــﺸﺮﺗﺶ ﺑﻮﺩﻧ ــﺪ ﺑ ــﻪﺭﺍﻩ ﺍﻓﺘ ــﺎﺩ ﻭ ﺩﺭ »ﺧ ــﻮﯼ«‬ ‫ﻟــﺸﮑﺮﮔﺎﻩ ﺯﺩ ﺗــﺎ ﺑﻘﻴــﮥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻪ ﺍﻭ ﺑﭙﻴﻮﻧﺪﻧــﺪ‪ .‬ﺍﻭ ﭼﻨــﺎﻥ ﺑــﻪﭘﻴــﺮﻭﺯﯼ ﻳﻘــﻴﻦ ﺩﺍﺷــﺖ ﮐــﻪ‬

‫ﺧ ـ ــﻮﺩ ﻭ ﻗﺰﻟﺒﺎﺷ ـ ــﺎﻧﺶ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻧ ـ ــﺸﺎﻥ ﮐ ـ ــﻪ ﳘﺮﺍﻫ ـ ــﺸﺎﻥ ﺑﻮﺩﻧ ـ ــﺪ ﻭ ﺻ ـ ــﻨﺪﻭﻗﻬﺎﯼ ﺯﺭ ﻭ‬ ‫ﺟﻮﺍﻫﺮﺍﺕ ﮐﻪ ﺑﺎ ﺧﻮﺩ ﺩﺍﺷﺘﻨﺪ ﻧﻴﺰ ﺑﺎ ﺧﻮﺩ ﺑﺮﺩﻧﺪ‪ .‬ﺍﻭ ﳘﭽﻨﻴﻦ ﻣﺄﻣﻮﺭﺍﻧﺶ ﺭﺍ ﺑﻪ ﻭﻻﻳـﺎﺕ‬ ‫ﳐﺘﻠﻒ ﺍﻳﺮﺍﻥ ﻓﺮﺳﺘﺎﺩﻩ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﺭﺍ »ﺑﻪ ﺍﺣﻀﺎﺭ ﻟﺸﮑﺮﻫﺎﯼ ﻓﺮﺍﻭﺍﻥ ﻓﺮﻣﺎﻥ ﺩﺍﺩﻧﺪ«‬

‫ﺗﺎ ﳘﮕﯽ ﺩﺭ ﺧﻮﯼ ﺑﻪﺍﻭ ﺑﭙﻴﻮﻧﺪﻧﺪ‪ .‬ﻭ ﺑﻪﺧﺎﻥ ﳏﻤﺪ ﺍﺳﺘﺎﺟﻠﻮ ﻧﻴﺰ ﻓﺮﻣـﺎﻥ ﻓﺮﺳـﺘﺎﺩ »ﮐـﻪ ﺑـﺎ‬

‫ﻟﺸﮑﺮﻫﺎﯼ ﺩﻳﺎﺭ ﺑﮑﺮ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪ ﺍﺭﺩﻭﯼ ﮔـﺮﺩﻭﻥﺷـﮑﻮﻩ ﻣﻠﺤـﻖ ﮔﺮﺩﻧـﺪ‪ ١«.‬ﻣـﺸﺨﺺ‬

‫ﻧﻴﺴﺖ ﮐﻪ ﺧﺎﻥ ﳏﻤﺪ ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺑـﻮﺩﻩ ﻳـﺎ ﺟـﺎﯼ ﺩﻳﮕـﺮﯼ ﺍﺯ ﺍﻳـﺮﺍﻥ‪ .‬ﺑـﻪ‬

‫ﺷــﻴﺦ ﺍﲪــﺪ ﻧﻴــﺰ ﻣﺄﻣﻮﺭﻳــﺖ ﺩﺍﺩ ﮐــﻪ ﺑــﺮﻭﺩ ﻭ ﺑــﻪ ﺍﻓــﺴﺮﺍﻥ ﺷــﻴﻌﻪ ﻭ ﻣﺮﻳــﺪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ‬ ‫ﺍﺭﺗﺶ ﻋﺜﻤﺎﻧﯽ ﭘﻴﺎﻡ ﺑﺪﻫﺪ ﮐﻪ ﺷﺎﻩ ﺩﺭ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﺑﺎ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻣﻘﺎﺑﻠﻪ ﺧﻮﺍﻫﺪ ﮐﺮﺩ؛ ﻭ‬

‫»ﻓﺮﻣــﻮﺩ‪ :‬ﺍﮔــﺮ ﻗﻴــﺼﺮ ﺭﻭﻡ ﻣــﺮﺩ ﺍﺳــﺖ ﺑﻴﺎﻳــﺪ ﮐــﻪ ﺑــﺎ ﺍﻭ ﮐــﺎﺭﺯﺍﺭﯼ ﮐــﻨﻢ ﮐــﻪ ﺩﺭ ﺩﻫ ـ ‪‬ﺮ ﺿــﺮﺏ‬

‫ﺍﳌﺜﻞ ﺷﻮﺩ«‪.‬‬

‫‪٢‬‬

‫ﮐﻠﻴــﮥ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺳﺮﺍﺳــﺮ ﺍﻳــﺮﺍﻥ ﺑــﻪﻓﺮﻣــﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﺧــﻮﯼ ﺑــﻪﺍﻭ ﭘﻴﻮﺳــﺘﻨﺪ ﻭ‬

‫ﳘﺮﺍﻩ ﺍﻭ ﺑﻪﺩﺷﺖ ﭼﺎﻝﺩﻳﺮﺍﻥ ﺭﻓﺘﻪ ﻣﻨﺘﻈﺮ ﺭﺳﻴﺪﻥ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺷﺪﻧﺪ‪.‬‬

‫‪٣‬‬

‫‪ 1‬ﻟﺐ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۲۵۶ ۲۵۵ ،‬‬ ‫‪ 2‬ﻋﺎﱂ ﺁﺭﺍﯼ ﺻﻔﻮﯼ‪.۴۷۷ ،‬‬ ‫‪ 3‬ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﮐﻪ ﺍﺯ ﺗﻮﺍﺑﻊ ﺷﻬﺮﺳﺘﺎﻥ ﻣﺎﮐﻮ ﺩﺭ ﻏﺮﺏ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺳﺖ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﯽ ﺟﺰﻭ‬ ‫ﮐﺸﻮﺭ ﺧﻮﺩﳐﺘﺎ ﹺﺭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺑﻮﺩ ﻭ ﻣﺮﺩﻣﺶ ﺩﺭ ﻧﻴﻤﻪﻫﺎﯼ ﺳﺪﮤ ﭘﻨﺠﻢﹺ ﻣﺴﻴﺤﯽ ﺩﻳﻦ ﻣﻴﺘﺮﺍﻳﯽ‬ ‫ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ ﺑﻪﺩﻳﻦ ﻣﺴﻴﺢ ﺩﺭﺁﻣﺪﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻬﺎﺭ ﮐﻠﻴﺴﺎﯼ ﺑﺎﺳﺘﺎﻧﯽ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ‬ ‫ﻣﻬﻤﺘﺮﻳﻨﺸﺎﻥ ﻧﺎﻡﹺ ﺗﺮﮐﯽﹺ »ﻗﺮﻩ ﮐﻠﻴﺴﺎ« ﺩﺍﺭﺩ )ﻳﻌﻨﯽ ﺳﻴﺎﻫﺮﻧﮓ(‪ .‬ﻣﺴﻴﺤﻴﺎﻥ ﺍﺩﻋﺎ ﻣﯽﮐﻨﻨﺪ ﮐﻪ‬ ‫ﺍﻳﻦ ﮐﻠﻴﺴﺎ ﺩﺭ ﻧﻴﻤﮥ ﺩﻭﻡﹺ ﺳﺪﮤ ﳔﺴﺖ ﻣﺴﻴﺤﯽ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﯽ ﺗﺎﺭﻳﺦ ﻣﯽﺩﺍﻧﺪ ﮐﻪ‬ ‫ﺩﻳﻦ ﻣﺴﻴﺢ ﺩﺭ ﺳﺪﮤ ﳔﺴﺖ ﻣﺴﻴﺤﯽ ﻫﻨﻮﺯ ﺷﮑﻞ ﻧﮕﺮﻓﺘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﻣﺎ ﻣﯽﺩﺍﻧﻴﻢ ﮐﻪ ﺗﺎ‬ ‫ﻧﻴﻤﻪﻫﺎﯼ ﺳﺪﮤ ﭘﻨﺠﻢ ﻣﺴﻴﺤﯽ ﺩﻳﻦ ﻣﺴﻴﺢ ﻭﺍﺭﺩ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﻧﺸﺪﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺍﻟﺒﺘﻪ‬ ‫ﻗﺮﻩﮐﻠﻴﺴﺎ ﻭ ﺳﻪ ﮐﻠﻴﺴﺎﯼ ﺩﻳﮕﺮ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﻣﺘﻌﻠﻖ ﺑﻪﺩﻭﺭﺍﻥ ﺳﺎﺳﺎﻧﯽ ﺍﺳﺖ‪ .‬ﭼﺎﻝﹺ ﺩﻳﺮﺍﻥ‬ ‫ﺑﻪﻣﻌﻨﺎﯼ »ﺯﻣﻴﻦﹺ ﭘﺴﺖ‪ ‬ﺩﺍﺭﺍﯼ ﭼﻬﺎﺭ ﺩﻳﺮ« ﺍﺳﺖ‪ .‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪﻧﺎﻡﹺ »ﺩﻳﺮ« ﺑﻪﻧﻈﺮ ﻣﯽﺭﺳﺪ ﮐﻪ‬

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‫‪۱۷۷‬‬

‫ﺷﮑﺴﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺟﻨﮓ ﭼﺎﻝﺩﻳﺮﺍﻥ‬ ‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﺭ ﻣﺮﺩﺍﺩﻣﺎﻩ ﺍﺯ ﺍﺭﺯﳒﺎﻥ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﺭﻭﺩ »ﺍﻟﺸﮕﺮﺩ« ﺍﺭﺩﻭ‬

‫ﺯﺩ‪ .‬ﺩﺭ ﺍﺛـﺮ ﲣﺮﻳﺒـﻬﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺍﻳــﻦ ﻣﻨﻄﻘـﻪ ﳘـﮥ ﺯﻣﻴﻨـﻬﺎ ﺍﺯ ﺳــﮑﻨﻪ ﻭﮔﻴـﺎﻩ ‪‬ـﯽ ﺷــﺪﻩ‬ ‫ﺑﻮﺩ‪ .‬ﺳﭙﺎﻩ ﺳﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺩﺭ ﻃـﯽ ﺭﺍﻩﭘﻴﻤـﺎﺋﻴﺶ ﺭﻭﺯﻫـﺎﯼ ﻣﺘﻤـﺎﺩﯼ ﺍﺯ ﺯﻣﻴﻨـﻬﺎﯼ ﺳـﻮﺧﺘﻪ ﻭ‬

‫ﺁﺑﺎﺩﻳﻬﺎﯼ ﻭﻳﺮﺍﻥﻣﺎﻧﺪﻩ ﻣﯽﮔﺬﺷﺖ ﻭ ﺩﺭﺳﺮ ﺭﺍﻫﺶ ﻧﻪ ﺧﻮﺍﺭﺑـﺎﺭﯼ ﺑـﻪﺩﺳـﺖ ﻣـﯽﺁﻣـﺪ ﻭ ﻧـﻪ‬ ‫ﻋﻠﻔــﯽ ﻳﺎﻓــﺖ ﻣــﯽﺷــﺪ‪ .‬ﮔﺮﭼــﻪ ﺧﻮﺍﺭﺑــﺎﺭ ﻣــﻮﺭﺩ ﻧﻴــﺎﺯ ﺳــﭙﺎﻩ ﺍﻭ ﭘﻴﻮﺳــﺘﻪ ﺍﺯ ﺑﻨــﺪﺭ ﺗﺮﺍﭘﻴﺰﻭﻧــﺖ‬

‫ﻣ ــﯽﺭﺳ ــﻴﺪ‪ ،‬ﻭﻟ ــﯽ ﭼﻨ ــﺪﺍﻥ ﻧﺒ ــﻮﺩ ﮐ ــﻪ ﮐﻔ ــﺎﻑ ﻟ ــﺸﮑﺮ ﺻ ــﺪ ﻫ ــﺰﺍﺭﯼ ﺍﻭ ﺭﺍ ﺑﺪﻫ ــﺪ‪ .‬ﺳ ــﭙﺎﻫﻴﺎﻥ‬

‫ﺳﻠﻄﺎﻥ ﺍﺟﺎﺯﻩ ﻧﺪﺍﺷﺘﻨﺪ ﮐﻪ ﺑﻪ ﺭﺳﻢ ﺍﺭﺗﺶ ﻣﺘﺠﺎﻭﺯ ﻭ ﺩﴰﻦ‪ ،‬ﺁﺫﻭﻗﮥ ﻣـﻮﺭﺩ ﻧﻴﺎﺯﺷـﺎﻥ ﺭﺍ ﺍﺯ‬ ‫ﺁﺑﺎﺩﻳﻬــﺎﯼ ﻗﺤﻄــﯽﺯﺩﮤ ﺍﻳــﺮﺍﻥ ﺑﮕﻴﺮﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﺑــﻴﻢ ﺩﺍﺷــﺘﻨﺪ ﮐــﻪ ﺩﭼــﺎﺭ ﮐﻤﺒــﻮﺩ ﺧﻮﺍﺭﺑــﺎﺭ ﻭ‬ ‫ﻗﺤﻄــﯽ ﺷــﻮﻧﺪ ﻭ ﺗﻮﺍﻧــﺸﺎﻥ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﺑﺪﻫﻨــﺪ ﻭ ﻭﻗﺘــﯽ ﺑــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻣﻮﺍﺟــﻪ ﮔﺮﺩﻧــﺪ‬ ‫ﺷﮑــﺴﺖ ﻳﺎﺑﻨــﺪ‪ .‬ﺍﺯ ﺍﻳــﻦﺭﻭ ﻭﻗﺘــﯽ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ »ﺍﻟــﺸﮕﺮﺩ« ﺍﺭﺩﻭ ﺯﺩ ﺯﻣﺰﻣــﮥ ﳐﺎﻟﻔــﺖ‬

‫ﺑــﺎ ﭘﻴــﺸﺮﻭﯼ ﺩﺭ ﺧــﺎﮎ ﺍﻳــﺮﺍﻥ ﺁﻏــﺎﺯ ﺷــﺪ‪ ،‬ﻭ ﻳﮑــﺮﻭﺯ ﺳــﺮﺑﺎﺯﺍﻥ ﺳــﺮ ﺑــﻪ ﺷــﻮﺭﺵ ﺑﺮﺩﺍﺷــﺘﻨﺪ ﻭ‬

‫ﭼﺎﺩﺭﻫﺎﻳ ــﺸﺎﻥ ﺭﺍ ﺑﺮﮐﻨﺪﻧ ــﺪ ﻭ ﺩﻳﮕﻬﺎﻳ ــﺸﺎﻥ ﺭﺍ ﺑ ــﻪ ﻧ ــﺸﺎﻧﮥ ﻧﺒ ــﻮﺩﻥ ﻏ ــﺬﺍ ﻭﺍﮊﮔ ــﻮﻥ ﮐﺮﺩﻧ ــﺪ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺳـﻮﺍﺭ ﺑـﺮ ﺍﺳـﭗ ﺷـﺪ ﻭ ﺑـﺮﺍﯼ ﺳـﺮﺑﺎﺯﺍﻥ ﺳـﺨﻨﺮﺍﻧﯽ ﮐـﺮﺩﻩ ﺁ‪‬ـﺎ ﺭﺍ ﻗـﻮﺕ ﻗﻠـﺐ‬ ‫ﺩﺍﺩ ﻭ ﺁﺭﺍﻡ ﮐﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﺛﻨـﺎﺀ ﺷـﻴﺦ ﺍﲪـﺪ ﺍﺯ ﺧـﻮﯼ ﺑـﻪ ﺍﺭﺩﻭﯼ ﺳـﻠﻄﺎﻥ ﺭﺳـﻴﺪ ﻭ ﮔـﺰﺍﺭﺵ‬

‫ﻣﺄﻣﻮﺭﻳﺘﺶ ﺭﺍ ﺑﻪ ﺳﻠﻄﺎﻥ ﺩﺍﺩﻩ ﺑﻪ ﺍﻃﻼﻉ ﺍﻭ ﺭﺳﺎﻧﺪ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﭼﺎﻝﹺﺩﻳـﺮﺍﻥ ﺍﺭﺩﻭ‬ ‫ﺯﺩﻩ ﻣﻨﺘﻈﺮ ﺭﺳﻴﺪﻥ ﺍﻭ ﺍﺳﺖ‪.‬‬ ‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﯽﺩﺭﻧﮓ ﻓﺮﻣﺎﻥ ﺣﺮﮐﺖ ﺑﻪﺳﻮﯼ ﭼﺎﻝﹺﺩﻳـﺮﺍﻥ ﺩﺍﺩ‪ .‬ﺍﻭ ﺩﺭ ﭘﺎﻳـﺎﻥ ﺭﻭﺯ‬

‫ﺍﻭﻝ ﺷــﻬﺮﻳﻮﺭ ‪۸۹۳‬ﺥ ﺩﺭ ﺁﻥﺳــﻮﯼ ﺩﺷــﺖ ﭼــﺎﻝﹺﺩﻳــﺮﺍﻥ ﺩﺭ ﭘــﺎﺋﻴﻦ ﺗﭙــﻪﺋــﯽ ﮐــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﺮ‬

‫ﺑﻨﻴﺎﻧﮕﺬﺍﺭﺍﻥ ﺍﻳﻦ ﮐﻠﻴﺴﺎﻫﺎ ﺗﺒﻠﻴﻎﮔﺮﺍﻥ ﺳﺮﻳﺎﻧﯽ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﮐﺴﺎﻧﯽ ﭘﻨﺪﺍﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺷﮑﻞ‬ ‫ﺍﺻﻠﯽ ﭼﺎﻝﺩﻳﺮﺍﻥ ﻣﯽﺑﺎﻳﺴﺖ ﭼﺎﺭﺩﻳﺮﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﻭﻟﯽ ﺍﻳﻦ ﮔﻤﺎﻥ ﳕﯽﺗﻮﺍﻧﺪ ﺩﺭﺳﺖ‬ ‫ﺑﺎﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺩﺭ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﻫﻴﭻﮔﺎﻩ ﻭ ﺩﺭ ﻫﻴﭻﺟﺎ ﭼﻬﺎﺭ ﺭﺍ ﭼﺎﻝ ﻧﮕﻔﺘﻪﺍﻧﺪ؛ ﻭﻟﯽ ﺯﻣﻴﻦﹺ‬ ‫ﭘﺴﺖ ﺭﺍ ﭼﺎﻝ ﻣﯽﮔﻮﻳﻨﺪ‪ .‬ﺩﻳﮕﺮ ﺁﻧﮑﻪ ﺗﻠﻔﻆ ﭼﺎﻟﺪﻳﺮﺍﻥ ﺩﺭ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺳﻨﮕﻴﻦ ﻭﻟﯽ ﺗﻠﻔﻆ‬ ‫ﭼﺎﺭﺩﻳﺮﺍﻥ ﺁﺳﺎﻥ ﺍﺳﺖ؛ ﻟﺬﺍ ﺧﺮﺩﭘﺬﻳﺮ ﻧﻴﺴﺖ ﮐﻪ ﭼﺎﺭﺩﻳﺮﺍﻥ ﺑﻪ ﭼﺎﻟﺪﻳﺮﺍﻥ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬

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‫‪۱۷۸‬‬ ‫ﻓــﺮﺍﺯﺵ ﻣــﺴﺘﻘﺮ ﺑﻮﺩﻧــﺪ ﻓــﺮﻭﺩ ﺁﻣــﺪ‪ .‬ﭼﻮﻧﮑــﻪ ﺳــﺮﺑﺎﺯﺍﻥ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﺍﺛــﺮ ﺭﺍﻫﭙﻴﻤــﺎﻳﯽﹺ‬ ‫ﺩﺭﺍﺯﻣــﺪﺕ‪ ‬ﺧــﺴﺘﻪ ﺑﻮﺩﻧــﺪ ﻧﻈــﺮ ﺑﺮﺧــﯽ ﺍﺯ ﺳــﺮﺍﻥ ﺳــﭙﺎﻩ ﺍﻭ ﺑــﺮ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﻳــﮏﺭﻭﺯ ﺑــﻪﺁ‪‬ــﺎ‬ ‫ﻣﺮﺧــﺼﯽ ﺩﺍﺩﻩ ﺷــﻮﺩ ﺗــﺎ ﺭﻓــﻊ ﺧــﺴﺘﮕﯽ ﮐﻨﻨــﺪ‪ .‬ﻭﻟــﯽ ﺑــﺎ ﺗﻮﺟــﻪ ﺑــﻪﺁﻧﮑــﻪ ﲞــﺶ ﻋﻈﻴﻤــﯽ ﺍﺯ‬ ‫ﺳﻮﺍﺭﻩﻧﻈﺎﻡﹺ ﺳﺒﮏﺍﺳﻠﺤﮥ ﺳﭙﺎﻩ ﻋﺜﻤﺎﻧﯽ ﺷﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺳﻠﻄﺎﻥ ﺑـﻴﻢ ﺩﺍﺷـﺖ‬

‫ﮐﻪ ﲤﺎﺳﻬﺎﯼ ‪‬ﺎﻧﯽ ﻣﻴﺎﻥ ﺍﻳﻨﻬﺎ ﻭ ﺟﺎﺳﻮﺳﺎﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﺮﻗﺮﺍﺭ ﺷﻮﺩ‪ ،‬ﻧﻈﺮﺵ ﺁﻥ ﺑﻮﺩ‬

‫ﮐﻪ ﺑﺎﻣﺪﺍﺩ ﺭﻭﺯ ﺩﻳﮕﺮ ﺟﻨﮓ ﺁﻏﺎﺯ ﺷﻮﺩ‪.‬‬

‫ﺻﺒﺢ ﺭﻭﺯ ﺑﻌﺪ ﺩﻭ ﻟﺸﮑﺮ ﺩﺭ ﺑﺮﺍﺑﺮ ﻳﮑﺪﻳﮕﺮ ﺻﻒ ﺁﺭﺍﺳﺘﻨﺪ‪ .‬ﺩﺭ ﻳﮏﺳـﻮ ﺳـﭙﺎﻩ ﺻـﺪ‬

‫ﻫﺰﺍﺭﯼ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﺁﺧﺮﻳﻦ ﺟﻨـﮓﺍﺑـﺰﺍﺭ ﺭﻭﺯ ﻣـﺴﻠﺢ ﺑﻮﺩﻧـﺪ ﻭ ﺳﻴـﺼﺪ ﻋـﺮﺍﺩﮤ‬ ‫ﺗﻮﭖ ﻭ ﺩﻩ ﻫﺰﺍﺭ ﺗﻔﻨﮕﺪﺍﺭ ﳘﺮﺍﻩ ﺩﺍﺷﺖ‪ .‬ﺍﺭﺗﺶ ﻋﺜﻤـﺎﻧﯽ ﺩﺭ ﺁﻥ ﺭﻭﺯﮔـﺎﺭ ﻧﻴﺮﻭﻣﻨـﺪﺗﺮﻳﻦ ﻭ‬

‫ﳎﻬﺰﺗــﺮﻳﻦ ﺍﺭﺗــﺶ ﺩﺭ ﻏــﺮﺏﹺ ﺁﺳــﻴﺎ ﻭ ﮐ ـﻞﹺ ﺍﺭﻭﭘــﺎ ﺑــﻮﺩ‪ .‬ﺩﺭ ﺳــﻮﯼ ﺩﻳﮕــﺮ‪ ،‬ﻟــﺸﮑﺮ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪‬‬ ‫ﻣــﺴﻠﺢ ﺑــﻪ ﴰــﺸﻴﺮ ﻭ ﺗﻴــﺮ ﻭ ﮐﻤــﺎﻥ ﻭ ﮐﻼﻫﺨــﻮﺩ ﻭ ﺯﺭﻩ ﻭ ﺷــﺶ ‪‬ﭘــﺮ ﻭ ﺗــﱪ ﺍﺭﺩﻭ ﺯﺩﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ‬

‫ﭘــﺲ ﺍﺯ ﻣﺎﻫﻬــﺎ ﺧﻮﺷــﮕﺬﺭﺍﻧﯽ ﻭ ﻋــﻴﺶ ﻭ ﻧــﻮﺵ ﻭ ﺁﻣــﺎﺩﮔﯽ ﮐﺎﻣــﻞ ﻭﺍﺭﺩ ﭼــﺎﻝﹺﺩﻳــﺮﺍﻥ ﺷــﺪﻩ‬ ‫ﺑﻮﺩﻧــﺪ‪ .‬ﳘــﮥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺳــﻮﺍ ﹺﺭ ﺍﺳــﭗ ﺑﻮﺩﻧــﺪ‪ .‬ﻭﻗــﺎﻳﻊﻧﮕــﺎﺭﺍﻥ ﺻــﻔﻮﯼ ﴰــﺎﺭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ‬ ‫ﭼﺎﻝﺩﻳﺮﺍﻥ ﺭﺍ ﺑﻴﺴﺖ ﻫﺰﺍﺭ ﻣﺮﺩ ﻧﻮﺷﺘﻪﺍﻧﺪ‪ ،‬ﺗﺎ ﺷﮑﺴﺖ ﺧﻔﺖﺑﺎﺭﯼ ﮐﻪ ﺑـﺮ ﺁ‪‬ـﺎ ﻭﺍﺭﺩ ﺁﻣـﺪ‬

‫ﺭﺍ ﮐﻢﺍﳘﻴﺖ ﺟﻠﻮﻩ ﺩﻫﻨﺪ؛ ﻭﻟﯽ ﺩﺭ ﮔﺰﺍﺭﺷﻬﺎﯼ ﺩﻳﮕﺮﺷﺎﻥ ﮔﻔﺘﻪ ﺷـﺪﻩ ﮐـﻪ ﮐﻠﻴـﮥ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬ ‫ﺍﺯ ﺳﺮﺍﺳﺮ ﺍﻳﺮﺍﻥ ﺑﻪﭼﺎﻝﺩﻳﺮﺍﻥ ﺭﻓﺘﻨﺪ‪.‬‬

‫ﺷ ـﺐﹺ ﺁﻥ ﺭﻭﺯ ﺭﺍ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻪ ﻋــﺎﺩﺕ ﳘﻴــﺸﮕﯽﺷــﺎﻥ ﺑــﻪ ﺍﻣﻴــﺪ ﻓﺮﺍﺭﺳــﻴﺪﻥ ﺩﺳ ـﺖ‪‬‬

‫ﻏﻴﺒﯽ ﻭ ﭘﻴﺮﻭﺯﯼﹺ ﺣﺘﻤﯽﹺ ﻓﺮﺩﺍ ﺟﺸﻦ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﺎﺩﻩﮔﺴﺎﺭﯼ ﮐﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﻋﺎﺩﺗـﺸﺎﻥ ﭼﻨـﺎﻥ‬

‫ﺑــﻮﺩ ﮐــﻪ ﭘــﻴﺶ ﺍﺯ ﻫــﺮ ﻧــﱪﺩﯼ ﺑــﺎﺩﻩﮔــﺴﺎﺭﯼ ﻣــﯽﮐﺮﺩﻧــﺪ ﻭ ﺩﺭ ﺣــﺎﻝ ﻣــﺴﺘﯽ ﺑــﻪ ﺩﴰــﻦ ﲪﻠــﻪ‬ ‫ﻣــﯽﺑﺮﺩﻧــﺪ؛ ﺯﻳــﺮﺍ ﺍﻳــﻦ ﺍﻣــﺮ ﺑــﺮ ﺟﺴﺎﺭﺗــﺸﺎﻥ ﻣــﯽﺍﻓــﺰﻭﺩ‪ .‬ﭼﻮﻧﮑــﻪ ﺁ‪‬ــﺎ ﺩﺭ ﻣــﺴﺘﯽ ﺍﺯ ﺣﺎﻟــﺖ‬ ‫ﻃﺒﻴﻌﯽ ﺑﻴﺮﻭﻥ ﻣﯽﺭﻓﺘﻨﺪ‪ ،‬ﺍﻳﻦ ﺗﻮﻫﻢ ﺑﻪﺁ‪‬ﺎ ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﻮﺩ ﮐﻪ ﻭﻗﺘﯽ ﻣﺴﺖ ﻣﯽﺷﻮﻧﺪ ﺑـﻪ‬

‫ﻳــﮏ ﻧﻴــﺮﻭﯼ ﻏﻴﺒــﯽ ﻭ ﺁﲰــﺎﻧﯽ ﻣــﺴﺘﻈﻬﺮ ﻣــﯽﮔﺮﺩﻧــﺪ ﮐــﻪ ﳘــﮥ ﺗــﺮﺱ ﻭ ﺑــﻴﻢ ﺁ‪‬ــﺎ ﺭﺍ ﺍﺯ ﺑــﻴﻦ‬ ‫ﻣﯽﺑﺮﺩ ﻭ ﺁ‪‬ـﺎ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑـﺮ ﺧﻄﺮﻫـﺎ ﺩﺭ ﺍﻣـﺎﻥ ﻧﮕـﺎﻩ ﻣـﯽﺩﺍﺭﺩ‪ .‬ﺍﻳﻨﮑـﻪ ﺁ‪‬ـﺎ ﻣﻴﮕـﺴﺎﺭﯼ ﺭﺍ ﺍﺯ‬ ‫ﻣﺴﺘﺤﺒﺎﺕ‪ ‬ﺩﻳﻨﯽ ﻭ ﻳﮏ ﺳﻨﺖ ﭘﺴﻨﺪﻳﺪﻩ ﻣﯽﺩﺍﻧﺴﺘﻨﺪ ﺍﺯ ﺍﻳﻨﺠﺎ ﻧﺎﺷﯽ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﮔﻤـﺎﻥ‬

‫ﻣﯽﮐﺮﺩﻧﺪ ﺩﺭ ﺑﺎﺩﻩ ﻳﮏ ﻧﻴﺮﻭﯼ ﻣﺮﻣﻮﺯ ﻭ ﻏﻴﺒﯽﹺ ﺁﲰﺎﻧﯽ ﻫﺴﺖ ﮐـﻪ ﻣـﺆﻣﻨﻴﻦ ﺭﺍ ﻧﻴﺮﻭﻣﻨـﺪ ﻭ‬

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‫‪۱۷۹‬‬ ‫ﺑﯽﺑﺎﮎ ﻣﯽﺳﺎﺯﺩ‪.‬‬ ‫ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ )ﺟﺎﻧــﺸﻴﻦ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴــﻞ( ﭼﻨﺪﺳــﺎﻝ ﺑﻌــﺪ ﺩﺭ ﻧﺎﻣ ــﻪﺋــﯽ ﺑــﻪﺳ ــﻠﻄﺎﻥ‬ ‫ﺳــﻠﻴﻤﺎﻥ )ﺟﺎﻧــﺸﻴﻦ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ(‪ ،‬ﻣﻴﮕــﺴﺎﺭﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ﺩﺭ ﺷ ـﺐﹺ‬ ‫ﻧﱪﺩ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﺭﺍ ﭼﻨﻴﻦ ﺗﻮﺿﻴﺢ ﺩﺍﺩ‪:‬‬

‫ﭘﺪﺭ ﻣﻦ ﺩﺭ ﺁﻥ ﺭﻭﺯ ﮐﻪ ﺑﺎ ﭘﺪﺭ ﴰﺎ ﺟﻨـﮓ ﮐـﺮﺩ‪ ،‬ﺩﻭﺭﻣـﻴﺶ ﺧـﺎﻥ ﻭ ﺳـﺎﻳﺮ ﺍﻣـﺮﺍ ﺑﻠﮑـﻪ‬ ‫ﲤــﺎﻣﯽ ﻟــﺸﮑﺮ ﺍﻭ ﻣــﺴﺖ ﺑﻮﺩﻧــﺪ‪ .‬ﺷــﺐ ﺗــﺎ ﺻــﺒﺢ ﺷــﺮﺍﺏ ﺧــﻮﺭﺩﻩ ﺁﻫﻨــﮓ ﺑــﺮ ﺟﻨــﮓ‬ ‫‪١‬‬ ‫ﳕﻮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﻭ ﺳ ــﭙﺎﻫﻴﺎﻧﺶ ﭘ ــﺲ ﺍﺯ ﳕ ــﺎﺯ ﺻ ــﺒﺢ ﮐ ــﻪ ﺩﺭ ﭘ ــﺸﺖ ﺳ ــﺮ ﻓﻘﻴ ــﻪ ﺑ ــﺰﺭﮒ‬ ‫ﻋﺜﻤﺎﻧﯽ ﺑﻪ ﲨﺎﻋﺖ ﺑﺮﮔﺰﺍﺭ ﮐﺮﺩﻩ ﺑﺮﺍﯼ ﭘﻴـﺮﻭﺯﯼ ﺩﻋـﺎ ﮐﺮﺩﻧـﺪ ﺩﺭ ﺑﺮﺍﺑـﺮ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺻـﻒ‬

‫ﺁﺭﺍﺳـ ــﺘﻨﺪ‪ .‬ﺩﺭ ﳊﻈـ ــﺎﺗﯽ ﮐـ ــﻪ ﺩﻭﺳـ ــﭙﺎﻩ ﺁﻣـ ــﺎﺩﮤ ﻣﻘﺎﺑﻠـ ــﻪ ﺷـ ــﺪﻧﺪ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﺑـ ــﻪ ﺭﺳـ ــﻢ‬

‫ﳘﻴﺸﮕﻴﺶ ﺑـﺎ ﭼﻨﺪﺻـﺪ ﺗـﻦ ﺍﺯ ﻧـﺪﻳﻤﺎﻧﺶ ﺩﻭﺭﺗـﺮ ﺍﺯ ﻣﻴـﺪﺍﻥ ﻧـﱪﺩ ﻣـﺸﻐﻮﻝ ﺑـﺎﺯﯼ ﻭ ﺷـﮑﺎﺭ‬ ‫ﺑﻠــﺪﺭﭼﻴﻦ ﺷــﺪ‪ ،‬ﻭ ﺍﻧﺘﻈــﺎﺭ ﺩﺍﺷــﺖ ﮐــﻪ ﺩﺭ ﺣ ــﻴﻦ ﺑــﺎﺯﯼ ﻣــﮋﺩﮤ ﻧــﺼﺮﺕ ﺭﺍ ﺩﺭﻳﺎﻓــﺖ ﮐﻨ ــﺪ‪.‬‬

‫ﺁﻏ ــﺎﺯﮔﺮﺍﻥ ﲪﻠ ــﻪ ﺳ ــﻮﺍﺭﺍﻥ ﭘﻴ ــﺸﺘﺎﺯ ﻭ ﻧ ــﻴﻢﻣ ــﺴﺖ ﻗﺰﻟﺒ ــﺎﺵ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺁ‪ ‬ــﺎ ﺩﺭ ﻳ ــﮏ ﲪﻠ ــﮥ‬ ‫ﺑﺮﻕﺁﺳﺎ ﺑﻪ ﻗﻠﺐ ﺳﭙﺎﻩ ﺳﻠﻄﺎﻥ ﺯﺩﻧﺪ ﻭ ﺑﺎ ﴰﺸﻴﺮﻫﺎﻳﺸﺎﻥ ﴰﺎﺭﯼ ﺍﺯ ﺳـﺮﺑﺎﺯﺍﻥ ﻋﺜﻤـﺎﻧﯽ ﺭﺍ‬

‫ﺍﺯ ﭘﺎﯼ ﺍﻓﮑﻨﺪﻧﺪ؛ ﻭ ﺗﻔﻨﮕﺪﺍﺭﺍﻥ ﻋﺜﻤﺎﻧﯽ ﴰﺎﺭﯼ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮﺯﻣﻴﻦ ﺍﻧﺪﺍﺧﺘﻨـﺪ ﻭ ﺑﻘﻴـﻪ ﺭﺍ‬ ‫ﻋﻘــﺐ ﺯﺩﻧــﺪ‪ .‬ﺍﻣــﺮﺍﯼ ﻗﺰﻟﺒــﺎﺵ ﺑــﺎ ﻣــﺸﺎﻫﺪﮤ ﺍﻳــﻦ ﺍﻣ ـ ‪‬ﺮ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﺑــﻪ ﻋﺮﺻــﮥ ﻧــﱪﺩ‬

‫ﻓﺮﺍﺧﻮﺍﻧﺪﻧﺪ ﺗﺎ ﺭﻭﺣﻴﮥ ﺳﻮﺍﺭﺍﻥ ﺑﺎ ﺣﻀﻮﺭ ﺍﻭ ﺗﻘﻮﻳﺖ ﺷﻮﺩ‪.‬‬

‫ﺳﺨﻦ ﮔﻔﱳ ﺍﺯ ﺷﺮﺡ ﻭﻗﺎﻳﻊ ﻧﱪﺩﻫﺎ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﺧﺴﺘﻪ ﮐﻨﻨﺪﻩ ﻣـﯽﺷـﻮﺩ‪ .‬ﲪﻠـﻪﻫـﺎﯼ‬

‫ﺑــﺴﻴﺎﺭ ﻣﺘﻬﻮﺭﺍﻧــﮥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻪﺳــﭙﺎﻫﻴﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺩﺭ ﳘــﮥ ﮔﺰﺍﺭﺷــﻬﺎﯼ‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﻋﺜﻤﺎﻧﻴﺎﻥ ﻭ ﻧﻴـﺰ ﻳﺎﺩﺩﺍﺷـﺘﻬﺎﯼ ﻭﻧﻴﺰﻳـﺎﻥ ﺑـﻪﳓـﻮ ﲢـﺴﻴﻦﺁﻣﻴـﺰﯼ ﺁﻣـﺪﻩ ﺍﺳـﺖ‪.‬‬

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‫ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﺳ ــﺎﻋﺖ ﳔ ــﺴﺘﻴﻦ ﻧ ــﱪﺩ ﺑ ــﺎ ﲪﻠ ــﻪﻫ ــﺎﺋﯽ ﮐ ــﻪ ﺳ ــﻮﺍﺭ ﺑ ــﺮ ﺍﺳ ــﭙﺎﻥ ﺗﻴﺰﺗﮑ ــﺸﺎﻥ‬ ‫ﺑﻪﺳﭙﺎﻫﻴﺎﻥ ﻋﺜﻤﺎﻧﯽ ﮐﺮﺩﻧﺪ ﴰـﺎﺭ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﺭﺍ ﮐـﺸﺘﺎﺭ ﮐﺮﺩﻧـﺪ‪ .‬ﺁ‪‬ـﺎ ﮐـﻪ ﺍﻳـﻦ‬ ‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ،۴۲۴ ،‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺗﺬﮐﺮﮤ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ‪.‬‬ ‫‪ -2‬ﺑﺮﺍﯼ ﺷﺮﺡ ﺟﻨﮓ ﭼﺎﻝﺩﻳﺮﺍﻥ‪ ،‬ﺑﻨﮕﺮ‪ :‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۴۵۵ -۴۲۰ ،‬‬

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‫‪۱۸۰‬‬ ‫ﺟﻨــﮓ ﺭﺍ ﻧــﱪﺩ »ﺍﺳــﻼﻡ« ﺧﻮﺩﺷــﺎﻥ ﻭ »ﮐﻔــﺮ« ﺳــﻨﻴﺎﻥ ﻣــﯽﺩﺍﻧــﺴﺘﻨﺪ ﻳﻘــﻴﻦ ﺩﺍﺷــﺘﻨﺪ ﮐــﻪ ﺑــﻪ‬ ‫ﻧﻴﺮﻭﯼ ﺍﻣﺪﺍﺩ ﻏﻴﺒـﯽ ﺑـﻪ ﭘﻴـﺮﻭﺯﯼ ﺧﻮﺍﻫﻨـﺪ ﺭﺳـﻴﺪ ﻭ ﺳـﭙﺎﻩ ﻋﺜﻤـﺎﻧﯽ ﺗﺎﺭﻭﻣـﺎﺭ ﺧﻮﺍﻫـﺪ ﺷـﺪ ﻭ‬ ‫ﺳـﻠﻄﺎﻥ ﺑـﻪﮐــﺸﱳ ﺧﻮﺍﻫـﺪ ﺭﻓـﺖ‪ .‬ﺁ‪‬ــﺎ ﺑـﺎ ﺭﺷــﺎﺩﺕ ﺯﺍﻳﺪﺍﻟﻮﺻـﻔﯽ ﮐـﻪ ﻧﺎﺷــﯽ ﺍﺯ ﻧـﻴﻢﻣــﺴﺘﯽ‬

‫ﺑﻮﺩ ﺑﻪ ﺳﭙﺎﻩ ﻋﺜﻤﺎﻧﯽ ﲪﻠـﻪ ﻣـﯽﺑﺮﺩﻧـﺪ ﻭ ﺩﺭ ﻫـﺮ ﻳﻮﺭﺷـﯽ ﴰـﺎﺭﯼ ﺍﺯ ﺳـﺮﺑﺎﺯﺍﻥ ﻋﺜﻤـﺎﻧﯽ ﺭﺍ‬ ‫ﺑﺮ ﺯﻣﻴﻦ ﻣﯽﺍﻓﮑﻨﺪﻧﺪ ﻭ ﺑﻪﭼﺎﻻﮐﯽ ﺑﻪﻣﻴﺎﻥ ﺻﻔﻮﻑ ﺧﻮﺩﺷﺎﻥ ﺑﺮﻣـﯽﮔـﺸﺘﻨﺪ‪ .‬ﺍﺯ ﺭﺷـﺎﺩ‪‬ﺎ‬

‫ﻭ ﺯﻭ ﹺﺭ ﺑـﺎﺯﻭﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﮔﺰﺍﺭﺷـﻬﺎﯼ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﻭ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﻭ ﻭﻧﻴﺰﻳـﺎﻥ ﲢـﺴﻴﻦﻫــﺎ‬

‫ﺁﻣﺪﻩ ﺍﺳﺖ؛ ﺍﺯ ﲨﻠﻪ ﺍﻳﻨﮑﻪ ﺍﻭ ﭼﻨﺪﺑﺎﺭ ﺑﻪ ﺗﻮ‪‬ﺎ ﲪﻠﻪ ﮐﺮﺩ ﻭ ﺯﳒﻴﺮ ﺗﻮ‪‬ﺎ ﺭﺍ ﺑﻪﴰﺸﻴﺮ ﺍﺯ‬ ‫ﻫ ــﻢ ﺩﺭﻳ ــﺪ؛ ﻳ ــﺎ ﻳﮑ ــﯽ ﺍﺯ ‪‬ﻠﻮﺍﻧ ــﺎﻥ ﻧﺎﻣ ــﺪﺍﺭ ﻋﺜﻤ ــﺎﻧﯽ ﺭﺍ ﺑ ــﻪﴰ ــﺸﻴﺮ ﺯﺩﻩ ﺑ ــﻪ ﺩﻭ ﻧ ــﻴﻢ ﮐ ــﺮﺩ‪.‬‬

‫ﻋﺜﻤﺎﻧﻴـ ــﺎﻥ ﺑﻌـ ــﺪﻫﺎ ﺭﺷـ ــﺎﺩ‪‬ﺎﯼ ﻣـ ــﺴﺘﺎﻧﮥ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﻭ ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﺭﺍ ﭼﻨـ ــﻴﻦ ﺑـ ــﻪﻳـ ــﺎﺩ‬

‫ﻣﯽﺁﻭﺭﺩﻧﺪ‪:‬‬

‫ﺑﻪﺗﺄﺛﻴﺮ ﻣﺴﺘﯽ‪ ،‬ﻫﺮ ﻳﮑﯽ ﻣﺸﺎﺑﻪ ﻳﮏ ‪‬ﻠﻮﺍﻥ‪ ‬ﺑﻪﻧﺎﻡ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﭘﺮﺩﮤ ﻣـﺴﺘﯽ ﺑـﺼ ﹺﺮ‬ ‫‪١‬‬ ‫ﺑﺼﻴﺮﺕ‪ ‬ﺁ‪‬ﺎ ﺭﺍ ﻃﻮﺭﯼ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﮐﻪ ﻧﻪ ﺭﺍﻩ ﻣﯽﺩﺍﻧﺴﺘﻨﺪ ﻧﻪ ﭼﺎﻩ‪.‬‬ ‫ﻫـﺪﻑ ﺳـﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺁﻥ ﺑـﻮﺩ ﮐــﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺑــﻪﻧﺰﺩﻳﮑﺘـﺮﻳﻦ ﻧﻘﻄــﮥ ﺳـﭙﺎﻩ ﻋﺜﻤــﺎﻧﯽ‬ ‫ﻼ ﺩﺭ ﺗﻴـﺮﺭﺱ ﻗـﺮﺍﺭ ﮔﻴﺮﻧـﺪ‪ .‬ﺍﺯ ﺍﻳـﻦﺭﻭ ﺑـﻪﺁ‪‬ـﺎ ﻓﺮﺻـﺖ ﺩﺍﺩ ﺗـﺎ ﺑـﻪ ﺳـﭙﺎﻫﺶ‬ ‫ﺑﮑﺸﺎﻧﺪ ﺗﺎ ﮐـﺎﻣ ﹰ‬

‫ﲪﻠ ـ ــﻪ ﮐﻨﻨ ـ ــﺪ‪ .‬ﺗﻠﻔ ـ ــﺎﺗﯽ ﮐ ـ ــﻪ ﻗﺰﻟﺒﺎﺷ ـ ــﺎﻥ ﺩﺭ ﲪﻠ ـ ــﻪﻫ ـ ــﺎﯼ ﺟﻬ ـ ــﺸﯽﺷ ـ ــﺎﻥ ﺍﺯ ﺳ ـ ــﭙﺎﻫﻴﺎﻥ ﺍﻭ‬

‫ﻣـﯽﮔﺮﻓﺘﻨـﺪ‪ ،‬ﻭ ﺗﻠﻔـﺎﺕ ﺳـﻨﮕﻴﻨﯽ ﻫـﻢ ﺑـﻮﺩ‪ ،‬ﺷـﺎﻳﺪ ﺑـﻪﻧﻈـ ﹺﺮ ﺍﻭ ‪‬ـﺎﯼ ﭘﻴـﺮﻭﺯﯼﺋـﯽ ﺑـﻮﺩ ﮐـﻪ ﺍﻭ‬ ‫ﺍﻧﺘﻈﺎﺭﺵ ﺭﺍ ﺩﺍﺷﺖ‪.‬‬

‫ﻼ ﺩﺭ ﺗﻴـﺮﺭﺱ ﺗـﻮﭖ ﻗـﺮﺍﺭ ﮔﺮﻓﺘﻨـﺪ ﺳـﻠﻄﺎﻥ ﻓﺮﻣـﺎﻥ ﺷـﻠﻴﮏ‬ ‫ﻭﻗﺘﯽ ﳘﮥ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﮐـﺎﻣ ﹰ‬

‫ﺩﺍﺩ‪ .‬ﺷ ــﻠﻴﮏ ﺗ ــﻮﭖ ﻭ ﺗﻔﻨ ــﮓ ﺩﺭ ﺧ ــﻼﻝ ﭼﻨ ــﺪ ﺩﻗﻴﻘ ــﻪ ﺁﺭﺍﻳ ــﺶ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺭﺍ ﺑ ــﺮﻫﻢ ﺯﺩ ﻭ‬

‫ﺻﺪﻫﺎ ﺗـﻦ ﺍﺯ ﺁ‪‬ـﺎ ﺭﺍ ﺑـﻪ ﺧـﺎﮎ ﻫﻼﮐـﺖ ﺍﻓﮑﻨـﺪ‪ .‬ﻧـﱪﺩ ﭼـﺎﻝﹺﺩﻳـﺮﺍﻥ ﺑـﻴﺶ ﺍﺯ ﭼﻨـﺪ ﺳـﺎﻋﺖ‬ ‫ﻃــﻮﻝ ﻧﮑــﺸﻴﺪ )ﺑﺎﻣــﺪﺍﺩ ﺗــﺎ ﺳــﺎﻋﺘﯽ ﺑﻌــﺪ ﺍﺯ ﻇﻬــﺮ(‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺷــﺎﺩ‪‬ﺎﯼ‬

‫ﺑﯽﻣﺎﻧﻨﺪﯼ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ؛ ﻭﻟﯽ ﺍﻳﻦ ﺭﺷﺎﺩ‪‬ﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺳﭙﺎﻩ ﳎﻬﺰ ﻭ ﺟﻨﮓﺍﻓﺰﺍﺭ‬ ‫ﻧﻴﺮﻭﻣﻨـ ـﺪ ﺳ ــﻠﻄﺎﻥ ﻋﺜﻤ ــﺎﻧﯽ ﺑ ــﯽﺍﺛ ــﺮ ﺑ ــﻮﺩ‪ .‬ﺍﻣ ــﺮﺍﯼ ﺑﺮﺟ ــﺴﺘﮥ ﻗﺰﻟﺒ ــﺎﺵ ﺑ ــﺮ ﺧ ــﺎﮎ ﻭ ﺧ ــﻮﻥ‬

‫‪ 1‬ﳘﺎﻥ‪ ،‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻡ‪.‬‬

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‫‪۱۸۱‬‬ ‫ﻏﻠﺘﻴﺪﻧﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐﻪ ﮐﺸﺘﻪﺷـﺪﻥ‪ ‬ﺧـﻮﻳﺶ ﺭﺍ ﺣﺘﻤـﯽ ﻣـﯽﺩﻳـﺪ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﮔـﻮﺩﺍﻟﯽ‬ ‫ﺍﻓﮑﻨﺪﻩ ‪‬ﺎﻥ ﺷﺪﻩ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﻣﺮﺩﮔﯽ ﺯﺩ ﺗﺎ ﺍﮔـﺮ ﭼـﺸﻢ ﮐـﺴﯽ ﺑـﻪ ﺍﻭ ﺑﻴﻔﺘـﺪ ﻭﯼﺭﺍ ﻣـﺮﺩﻩ‬ ‫ﭘﻨــﺪﺍﺭﺩ‪ .‬ﺯﻧــﺪﻩﻣﺎﻧــﺪﮔﺎﻥ ﻗﺰﻟﺒــﺎﺵ ﺭﺍﻩ ﻓــﺮﺍﺭ ﺑــﻪ ﮐﻮﻫــﺴﺘﺎ‪‬ﺎ ﺩﺭ ﭘــﻴﺶ ﮔﺮﻓﺘﻨــﺪ‪ .‬ﺑــﺴﻴﺎﺭﯼ ﺍﺯ‬

‫ﺁ‪‬ﺎ ﺩﺳﺘﮕﻴﺮ ﺷﺪﻩ ﺑﻪ ﻗﺘـﻞ ﺁﻣﺪﻧـﺪ‪ .‬ﺑﻘﻴـﻪ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﻏﺎﺭﻫـﺎ ﭘﻨـﻬﺎﻥ ﺩﺍﺷـﺘﻨﺪ‪ .‬ﺍﺭﺩﻭﯼ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺑﺎ ﺍﻓﺮﺍﺩ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﯼ ﺍﻣﺮﺍﯼ ﻗﺰﻟﺒﺎﺵ‪ ،‬ﺍﺯﲨﻠﻪ ﻳﮑﯽ ﺍﺯ ﺯﻧﺎﻥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‪،‬‬ ‫ﺑﺎ ﺍﻣﻮﺍﻝ ﻭ ﺍﺛﺎﺙ‪ ‬ﺁ‪‬ﺎ ﺑﻪﺗـﺼﺮﻑ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺩﺭﺁﻣـﺪ‪ .‬ﺩﺭ ﺍﻳـﻦ ﺣـﻴﻦ ﻳﮑـﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪‬‬

‫ﻃﺎﻳﻔـﮥ ﺍﻓـﺸﺎﺭ ﮐـﻪ ﻫـﻢﺷـﮑﻞﹺ ﺍﲰﺎﻋﻴـﻞ ﺑـﻮﺩ ﺭﺧـﺖ‪ ‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﺑـﺮ ﺗـﻦ ﮐـﺮﺩﻩ ﺧـﻮﺩ ﺭﺍ‬ ‫ﺗـﺴﻠﻴﻢ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﮐــﺮﺩ‪ .‬ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﮐـﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﳕـﯽﺷـﻨﺎﺧﺖ ﻭﯼﺭﺍ ﺷــﺎﻩ‬

‫ﺍﲰﺎﻋﻴــﻞ ﭘﻨﺪﺍﺷــﺘﻪ ﺩﺭﺑﻨــﺪ ﮐــﺮﺩ ﻭ ﻓﺮﻣــﺎﻥ‪ ‬ﺟﻨــﮓﺑــﺲ ﺩﺍﺩ‪ .‬ﺷــﺎﻳﺪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪﺍﻳــﻦ‬

‫ﻗﺰﻟﺒــﺎﺵﹺ ﻓــﺪﺍﻳﯽ ﺣﮑ ـﻢﹺ ﻭﻻﻳــﯽ ﺩﺍﺩﻩ ﺑــﻮﺩ ﮐــﻪ ﺟــﺎﻧﺶ ﺭﺍ ﻓــﺪﺍﯼ ﺍﻭ ﮐﻨــﺪ‪ ،‬ﻭ ﺍﻳــﻦ ﻗﺰﻟﺒــﺎﺵﹺ‬ ‫ﻓﺪﺍﮐﺎﺭ ﺟﺎﻥ ﺧﻮﻳﺶ ﺭﺍ ﻓﺪﺍﯼ ﻭﻟﯽ ﺍﷲ ﮐﺮﺩ ﺗﺎ ‪‬ﺸﺖ ﺭﺍ ‪‬ﺎ ﺑﮕﻴﺮﺩ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺗــﺎ ﭘﺎﻳــﺎﻥ ﺭﻭﺯ ﺩﺭ ﺁﻥ ﮔــﻮﺩﺍﻝ ﻣﺎﻧــﺪ؛ ﺳــﭙﺲ ﺑــﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ ﺗــﺎﺭﻳﮑﯽ‬

‫ﺷﺐ ﺑﻪ ﻳﺎﺭﯼ ﭼﻨﺪ ﺗﻦ ﺍﺯ ﻣﺮﻳﺪﺍﻥ ﺧﺎﺻﺶ ﺧـﻮﺩﺵ ﺭﺍ ﺑـﺮ ﭘـﺸﺖ ﺍﺳـﺒﯽ ﺍﻓﮑﻨـﺪ ﻭ ﺍﺯ ﺁﳒـﺎ‬ ‫ﻳﮑﺘﺎﺧــﺖ ﺗــﺎ ﺩﺭﮔــﺰﻳﻦﹺ ﳘــﺪﺍﻥ ﺭﻓــﺖ‪ .‬ﺍﻭ ﭼﻨــﺎﻥ ﺍﺯ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺗﺮﺳــﻴﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﻓﺎﺻــﻠﮥ‬

‫ﻣﻴــﺎﻥ ﺩﺷــﺖ ﭼــﺎﻝﹺﺩﻳــﺮﺍﻥ ﺗــﺎ ﺩﺭﮔــﺰﻳﻦ ﺭﺍ ﺑــﺪﻭﻥ ﻫــﻴﭻﮔﻮﻧــﻪ ﺗــﻮﻗﻔﯽ ﻃــﯽ ﮐــﺮﺩ‪ .‬ﺍﻭ ﺟــﺮﺃﺕ‬

‫ﻧﮑﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﺗﱪﻳﺰ ﺑﺮﮔﺮﺩﺩ‪ ،‬ﺯﻳﺮﺍ ﺑﻴﻢ ﺩﺍﺷﺖ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﺮ ﺗﱪﻳـﺰ ﺩﺳـﺖ ﻳﺎﺑـﺪ‬

‫ﻭ ﺍﻭ ﺭﺍ ﺩﺳــﺘﮕﻴﺮ ﮐــﺮﺩﻩ ﺑﮑــﺸﺪ‪ .‬ﻋــﻼﻭﻩ ﺑــﺮﺁﻥ ﻣــﺮﺩﻡ ﺗﱪﻳــﺰ ﻋﻤﻮ ‪‬ﻣــﺎ ﺩﴰــﻦ ﺍﻭ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﻭ ﺍﻳﻦ ﺍﺣﺘﻤـﺎﻝ ﺭﺍ ﺍﺯ ﻧﻈـﺮ ﺩﻭﺭ ﳕـﯽﺩﺍﺷـﺖ ﮐـﻪ ﺩﺭ ﺗﱪﻳـﺰ ﺗﻮﺳـﻂ ﻣـﺮﺩﻡ ﺑـﻪ ﻗﺘـﻞ‬ ‫ﺑﺮﺳــﺪ‪ ،‬ﻳــﺎ ﻣــﺮﺩﻡ ﺗﱪﻳــﺰ ﻭﯼﺭﺍ ﮔﺮﻓﺘــﻪ ﲢﻮﻳــﻞ ﺳــﻠﻄﺎﻥ ﺑﺪﻫﻨــﺪ‪ .‬ﺍﻭ ﮔﺮﭼــﻪ ﺧــﻮﺩ ﺭﺍ ﻭﻟـﯽ‪ ‬ﺍﷲ‬

‫ﺍﻋﻈﻢ ﻣﯽﻧﺎﻣﻴﺪ ﻭﻟﯽ ﻳﻘﻴﻦ ﺩﺍﺷﺖ ﮐﻪ ﮐﺴﯽ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺧﻮﺍﻫﺎﻥ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﺍﻭ ﻧﻴﺴﺖ‪.‬‬

‫ﺍﻭ ﺟﺰ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﻪ ﺍﺯ ﺑﻴﺎﻳﺎ‪‬ﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺩﺭﻭﻥ ﺍﻳﺮﺍﻥ ﮐﻮﭼﻴﺪﻩ ﺑﻮﺩﻧﺪ ﻫﻴﭻ ﺩﻭﺳﺖ ﻭ‬ ‫ﻳﺎﻭﺭﯼ ﺭﺍ ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﺳﺮﺍﻍ ﻧﺪﺍﺷﺖ‪ .‬ﺁﻥ ﭼﻨـﺪ ﺍﻳﺮﺍﻧـﯽ ﮐـﻪ ﺑـﻪﻃﻤـﻊ ﺩﻧﻴـﺎ ﺑـﻪﺍﻭ ﭘﻴﻮﺳـﺘﻪ‬ ‫ﺑﻮﺩﻧﺪ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻣﺘﻮﺍﺭﯼ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺟﺎﻥ‪ ‬ﺧﻮﺩ‪ ‬ﺁ‪‬ﺎ ﻧﻴﺰ ﺍﺯ ﺟﺎﻧـﺐ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺩﺭ‬

‫ﺧﻄ ــﺮ ﺑ ــﻮﺩ؛ ﺯﻳ ــﺮﺍ ﺁ‪ ‬ــﺎ ﻧﻴ ــﺰ ﺍﺯﻧﻈ ــﺮ ﺍﻳﺮﺍﻧﻴ ــﺎﻥ ﺗﺒ ــﺪﻳﻞ ﺑ ــﻪﻗﺰﻟﺒ ــﺎﺵ ﺷ ــﺪﻩ ﺑﻮﺩﻧ ــﺪ ﻭ ﺩﺭ ﳘ ــﮥ‬

‫ﺟﻨﺎﻳﺘــﻬﺎﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺷــﺮﻳﮏ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﻭ ﺩﺭ ﻣﻴــﺎﻥ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﻫــﻴﭻ ﺩﻭﺳــﺘﯽ ﻧﺪﺍﺷــﺖ ﺗــﺎ‬

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‫‪۱۸۲‬‬ ‫ﭘﻨﺎﻫﯽ ﺑﻴﺎﺑﺪ‪ .‬ﺍﻭ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ ﺷﺪﺕ ﺩﺭ ﻭﺍﳘﻪ ﺑﻮﺩ ﻭ ﺟﺮﺃﺕ ﻧﺪﺍﺷﺖ ﮐﻪ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ‬ ‫ﻫ ــﻴﭻ ﺁﺑ ــﺎﺩﯼﺋ ــﯽ ﺑﺮﺳ ــﺎﻧﺪ‪ .‬ﺍﻭ ﺩﺭ ﮐﻮﻫ ــﺴﺘﺎﻥ ﺩﺭﮔ ــﺰﻳﻦ ﺩﺭ ﻏ ــﺎﺭﯼ ‪ ‬ــﺎﻥ ﺷ ــﺪ ﻭ ﺭﻭﺯﻫ ــﺎﯼ‬ ‫ﻣﺘﻤﺎﺩﯼ ﮐـﺴﯽ ﺍﺯ ﺍﻭ ﺧـﱪ ﻧﺪﺍﺷـﺖ‪ .‬ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ‬ﻓـﺮﺍﺭﯼ ﻭ ﻣﺘـﻮﺍﺭﯼ ﭘﻨﺪﺍﺷـﺘﻨﺪ ﮐـﻪ ﺍﻭ ﮐـﺸﺘﻪ‬

‫ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻧﻴــﺰ ﻫــﻴﭻﮐﺪﺍﻣــﺸﺎﻥ ﺑــﻪﺗﱪﻳــﺰ ﻧﺮﻓﺘﻨــﺪ؛ ﺯﻳــﺮﺍ ﺑــﻴﻢ ﺩﺍﺷــﺘﻨﺪ ﮐــﻪ‬ ‫ﺗﻮﺳﻂ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﮐﺸﺘﻪ ﺷﻮﻧﺪ‪.‬‬

‫ﺷﺎﻳﺪ ﺍﻳﻦ ﳔﺴﺘﻴﻦ ﻭ ﺁﺧﺮﻳﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﻳﮏ ﮐﺸﻮﺭﯼ ﺑﻮﺩ ﮐﻪ ﺷﺎﻩ ﻭ ﺳـﭙﺎﻩ ﻳـﮏ‬

‫ﮐﺸﻮﺭﯼ ﺩﺭ ﻣﻌﺮﮐﻪﺋﯽ ﺍﺯ ﺩﴰﻨﯽ ﺷﮑﺴﺖ ﲞﻮﺭﻧﺪ ﻭ ﭘـﺲ ﺍﺯ ﻓﺮﺍﺭﺷـﺎﻥ ﺩﺭ ﺻـﺪﺩ ﻧﺒﺎﺷـﻨﺪ‬

‫ﮐﻪ ﺧـﻮﺩ ﺭﺍ ﺑـﻪ ﭘﺎﻳﺘﺨﺘـﺸﺎﻥ ﺑﺮﺳـﺎﻧﻨﺪ ﺗـﺎ ﺍﺯ ﭘﺎﻳﺘﺨـﺖ ﺩﺭ ﺑﺮﺍﺑـﺮ ﺩﴰـﻦ ﺩﻓـﺎﻉ ﮐﻨﻨـﺪ‪ .‬ﭼﻨـﻴﻦ‬

‫ﺑﯽﻏﻴﺮﺗﯽ ﺑﺰﺭﮔﯽ ﺟﺰ ﻧﺰﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﻧﺰﺩ ﻫﻴﭻ ﻗﻮﻣﯽ ﺩﺭ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻥ‬

‫ﺩﻳﺪﻩ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺳﺖ‪ ‬ﮐﻢ ﻣـﻦ ﮐـﻪ ﺗـﺎﺭﻳﺦ ﺟﻨﮕﻬـﺎﯼ ﺟﻬـﺎﻥ‪ ‬ﻗـﺪﻳﻢ ﺭﺍ ﺑـﺴﻴﺎﺭ ﺧﻮﺍﻧـﺪﻩﺍﻡ‬ ‫ﻣﺸﺎﺑﻪ ﭼﻨﻴﻦ ﻣﻮﺭﺩﯼ ﺭﺍ ﺩﺭ ﺟﺎﺋﯽ ﻧﺪﻳﺪﻩﺍﻡ‪.‬‬

‫ﺷـﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﺁﻥ ﭼﻨــﺪ ﻗﺰﻟﺒﺎﺷــﯽ ﮐــﻪ ﳘــﺮﺍﻫﺶ ﺑﻮﺩﻧــﺪ ﺭﻭﺯﻫــﺎﯼ ﺩﺭﺍﺯﯼ ﺩﺭ ﻏــﺎﺭ‬

‫ﮐﻮﻫــﺴﺘﺎﻥ ﺩﺭﮔــﺰﻳﻦ ﺧﺰﻳــﺪﻩ ﺑﻮﺩﻧــﺪ ﻭ ﺷــﺎﻳﺪ ﺍﺯ ﮔﻴﺎﻫــﺎﻥ ﺗﻐﺬﻳــﻪ ﻣــﯽﮐﺮﺩﻧــﺪ‪ ،‬ﻭﻟــﯽ ﺟــﺮﺃﺕ‬ ‫ﻇ ــﺎﻫﺮ ﺷ ــﺪﻥ ﺩﺭ ﻧﺰﺩﻳﮑ ــﯽ ﺁﺑ ــﺎﺩﯼ ﻧﺪﺍﺷ ــﺘﻨﺪ؛ ﺯﻳ ــﺮﺍ ﻭﺣ ــﺸﺖ ﺩﺍﺷ ــﺘﻨﺪ ﮐ ــﻪ ﭼﻨﺎﻧﭽ ــﻪ ﻳ ــﮏ‬

‫ﺍﻳﺮﺍﻧﯽﺋﯽ ﺁ‪‬ﺎ ﺭﺍ ﺑﺒﻴﻨﺪ ﻣﺮﺩﻡ ﺭﺍ ﲨﻊ ﮐﻨﺪ ﺗﺎ ﺁ‪‬ﺎ ﺭﺍ ﺑﮑﺸﻨﺪ‪ .‬ﻣﯽﺗﻮﺍﻧﻴﻢ ﺗﺼﻮﺭ ﮐﻨﻴﻢ ﮐـﻪ‬ ‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﺁﻥ ﻋــﺎﱂ ﺗﻨــﻬﺎﻳﯽ ﮐــﻪ ﺟــﺰ ﭼﻨــﺪ ﺗﻨــﯽ ﺑــﻪ ﳘــﺮﺍﻩ ﻧﺪﺍﺷــﺖ ﻧــﺰﺩ ﺧــﻮﺩﺵ‬

‫ﺧﻴﺎﻝ ﻣﯽﮐﺮﺩ ﮐﻪ ﺁﻥ ﺳﻠﻄﻨﺖ ﻭ ﺁﻥ ﻫﺎﭖ ﻭ ﻫﻮﭖ ﻭ ﺁﻥ ﺑﮕﻴﺮ ﻭ ﺑﺒﻨﺪ ﻭ ﺑﮑﹸﺶ ﻭ ﺑﺮﻳﺎﻥ ﮐـﻦ‬ ‫ﻭ ﺑ ــﻪﺁﺗ ــﺶ ﺑﮑ ــﺶ ﻭ ﻣﻨﻬـ ــﺪﻡ ﮐ ــﻦ ﺑ ــﻪ ﺳ ــﺮ ﺭﺳـ ــﻴﺪﻩ ﺍﺳ ــﺖ‪ ،‬ﻭ ﺁﻥ ﻋ ــﺸﺮﺕ ﮐ ــﺮﺩﻥﻫـ ــﺎ ﻭ ﺍﺯ‬

‫ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﻳﺮﺍﻧﯽ ﮐﺎﻡ ﮔﺮﻓﱳﻫﺎ ﻭ ﺁﻥ ﻣﻴﮕـﺴﺎﺭﻳﻬﺎ ﻭ ﺁﻥ ﺷـﮑﺎﺭﻫﺎﯼ ﺍﻧـﺴﺎﻧﯽ ﻭ ﺣﻴـﻮﺍﻧﯽ ﻭ‬

‫ﺁﻥ ﺻـﺎﺩﺭ ﮐــﺮﺩﻥ »ﺍﺣﮑـﺎﻡ ﻭﻻﻳــﯽ« ﺑــﺮﺍﯼ ﺧـﻮﺭﺩﻥ ﮔﻮﺷــﺖ ﻻﺷــﮥ ﺍﻧـﺴﺎ‪‬ﺎﯼ ﻣــﺮﺩﻩ ﻭ ﺯﻧــﺪﻩ‬ ‫ﺩﻳﮕﺮ ﻫﻴﭻﮔﺎﻩ ﺗﮑﺮﺍﺭ ﳔﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺩﺭ ﳘﮥ ‪ ۱۴‬ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺍﻭ ﺧﻮﺩﺵ ﺭﺍ ﻣﺎﻟـﮏ ﻣﻄﻠـﻖ‬

‫ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﯽ ﭘﻨﺪﺍﺷﺘﻪ ﺑﻮﺩ‪ ،‬ﻭ ﺟﺰ ﻧﺎﻡ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻫﻴﭻ ﺍﺛـﺮﯼ ﺭﺍ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺑـﺮ ﺳـﺮ ﭘـﺎ‬ ‫ﻧﮕﺬﺍﺷــﺘﻪ ﺑــﻮﺩ‪ .‬ﺍﻭ ﲞــﺶ ﺍﻋﻈــﻢ ﺁﺛــﺎﺭ ﺗــﺎﺭﻳﺨﯽ ﺍﻳــﺮﺍﻥ ﺍﺯﲨﻠــﻪ ﮐﺘﺎﲞﺎﻧــﻪﻫــﺎ ﻭ ﻣــﺴﺎﺟﺪ ﻭ‬

‫ﻣـﺪﺍﺭﺱ ﺭﺍ ﲣﺮﻳـﺐ ﻳـﺎ ﻧﻴﻤـﻪﲣﺮﻳـﺐ ﮐـﺮﺩﻩ ﲞـﺶ ﺍﻋﻈـﻢﹺ ﺭﺟـﺎﻝ ﻋﻠﻤـﯽ ﻭ ﺍﺩﺑـﯽ ﺍﻳــﺮﺍﻥ ﺭﺍ‬ ‫ﮐــﺸﺘﺎﺭ ﮐــﺮﺩﻩ ﻳــﺎ ﺗﺎﺭﺍﻧــﺪﻩ‪ ،‬ﻭ ﲞــﺶ ﺑﺰﺭﮔــﯽ ﺍﺯ ﻣﻠــﺖ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺍﺯﺑــﻴﻦ ﺑــﺮﺩﻩ ﺑــﻮﺩ ﺗــﺎ ﺍﻳــﺮﺍﻥ‬

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‫‪۱۸۳‬‬ ‫ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﲟﺎﻧﺪ‪ .‬ﺍﮐﻨﻮﻥ ﺑﻪﻳـﺎﺩ ﺁﻥ ﺳـﺎﳍﺎ ﺩﺭ ﮔﻮﺷـﮥ ﻏـﺎﺭﯼ ﺩﺭ ﺗﻨـﻬﺎﻳﯽ‬ ‫ﺭﻧﺞ ﻣﯽﺑﺮﺩ‪ ،‬ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﻓﺘﺎﺩﻩ ﺑﻪﺩﺳﺖ ﺳـﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ ﻣـﯽﭘﻨﺪﺍﺷـﺖ‪ ،‬ﻭ ﻫـﻴﭻ ﺁﻳﻨـﺪﻩﺋـﯽ‬ ‫ﺭﺍ ﻓﺮﺍﺭﻭﯼ ﺧﻮﺩ ﳕﯽﺩﻳﺪ‪ .‬ﺍﻭ ﺩﺭ ﺁﻥ ﻋﺎﱂ ﺗﻨﻬﺎﻳﯽ ﻫﻴﭻ ﺟﺎﺋﯽ ﺭﺍ ﺑﺮﺍﯼ ﭘﻨﺎﻩ ﮔﺮﻓﱳ ﺳـﺮﺍﻍ‬ ‫ﻧﺪﺍﺷﺖ ﻭ ﺍﺯ ﳘﻪﮐﺲ ﻭ ﳘﻪﭼﻴﺰ ﻣﯽﺗﺮﺳﻴﺪ‪ .‬ﺍﻭ ﺩﺭ ﭼﺎﻝﹺﺩﻳـﺮﺍﻥ ‪‬ﺘـﺮﻳﻦ ﻳـﺎﺭﺍﻥ ﻭ ﺣﺎﻣﻴـﺎﻥ‬

‫ﻭ ﻣﺮﺑﻴــﺎﻧﺶ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﺩﺍﺩﻩ ﺑــﻮﺩ‪ .‬ﺣــﺴﻴﻦ ﺑﻴــﮏ ﹶﻟ ﹶﻠــﻪ ﭘﺮﻭﺭﻧــﺪﻩ ﻭ ﺧــﺎﻟﻖ ﺷﺨــﺼﻴﺖ ﺍﻭ؛‬

‫ﺧﺎﻥ ﳏﻤﺪ ﺍﺳﺘﺎﺟﻠﻮ ﺩﻟﻴﺮﺗﺮﻳﻦ ﻗﻬﺮﻣﺎﻥ ﺳﭙﺎﻩ ﺍﻭ؛ ﻣﻴﺮﻋﺒﺪﺍﻟﺒﺎﻗﯽ ﻭﮐﻴﻞ ﻭ ﻧﺎﺋـﺐ ﺍﻟـﺴﻠﻄﻨﮥ‬ ‫ﺍﻭ؛ ﻣﻴﺮ ﺳﻴﺪ ﺷﺮﻳﻒ ﺻﺪﺭ ﺑﺎﻻﺗﺮﻳﻦ ﻣﻘﺎﻡ ﺩﻳﻨﯽ ﻭ ﻗﻀﺎﻳﯽ ﺍﻭ؛ ﺳﻴﺪ ﳏﻤﺪ ﮐﻤﻮﻧـﻪ ﻣﺘـﻮﻟﯽ‬

‫ﲨﻊﺁﻭﺭﯼ ﺩﺭﺁﻣﺪﻫﺎﯼ ﮔﻨﺒﺪﻫﺎﯼ ﮐـﺮﺑﻼ ﻭ ﳒـﻒ ﻭ ﺍﻭﻗـﺎﻑ ﺍﻳـﻦ ﺩﻭ ﮔﻨﺒـﺪ؛ ﻭ ﭼﻨـﺪﻳﻦ ﺗـﻦ‬ ‫ﺩﻳﮕﺮ ﺍﺯ ﺑﺮﺟﺴﺘﮕﺎﻥ‪ ‬ﻗﺰﻟﺒﺎﺵ ﺩﺭ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﺑﻪ ﮐﺸﱳ ﺭﻓﺘﻪ ﺑﻮﺩﻧـﺪ‪ .‬ﺍﻭ ﺧـﱪ ﻧﺪﺍﺷـﺖ ﮐـﻪ‬ ‫ﺑﺮﺳـ ﹺﺮ ﺯﻧــﺎﻥ ﻭ ﻓﺮﺯﻧــﺪﺍﻧﺶ ﭼــﻪ ﺁﻣــﺪﻩ ﺍﺳــﺖ‪ ،‬ﻭ ﺩﻳــﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﺳــﭙﺎﻩ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﭼﻨــﺪﺍﻥ‬ ‫ﻧﻴﺮﻭﻣﻨﺪ ﺍﺳﺖ ﮐـﻪ ﺑـﻪ ﺁﺳـﺎﻧﯽ ﻣـﯽﺗﻮﺍﻧـﺪ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺗـﺴﺨﻴﺮ ﮐﻨـﺪ؛ ﺑـﻪ ﻭﻳـﮋﻩ ﮐـﻪ ﻣـﯽﺩﺍﻧـﺴﺖ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺍﻭ ﻣﻨﻔــﻮﺭ ﻋﻤــﻮﻡ ﺍﻳﺮﺍﻧﻴــﺎﻥﺍﻧــﺪ ﻭ ﺍﮐﻨــﻮﻥ ﺑــﯽﻓﺮﻣﺎﻧــﺪﻩ ﻭ ﺳــﺮﮔﺮﺩﺍﻥ ﻣﺎﻧــﺪﻩﺍﻧــﺪ‪.‬‬

‫ﺷﮑﯽ ﻧﻴﺴﺖ ﮐﻪ ﺍﻭ ﺍﺯ ﳘﮥ ﺍﻳﻨﻬﺎ ﺭﻧﺞ ﻣﯽﺑﺮﺩ ﻭ ﭼﻨﺪ ﺭﻭﺯﯼ ﮐـﻪ ﺩﺭ ﺁﻥ ﻏـﺎﺭ ﭘﻨـﻬﺎﻥ ﺑـﻮﺩ ﺑـﺮ‬ ‫ﺧــﻮﺩﺵ ﻣــﯽﮔﺮﻳــﺴﺖ؛ ﺯﻳــﺮﺍ ﺍﻳــﻦ ﭼﻨــﺪ ﺭﻭﺯ ﭼﻨــﺎﻥ ﺑــﺮ ﺭﻭﺣﻴــﮥ ﺍﻭ ﺍﺛــﺮ ‪‬ــﺎﺩ ﮐــﻪ ﺍﺯ ﺁﻥ ﭘــﺲ‬ ‫ﺑﻪﻧﻮﻋﯽ ﻭﺍﺭﻓﺘﮕـﯽ ﺩﭼـﺎﺭ ﺷـﺪ‪ ،‬ﻭﺍﻳـﻦ ﺣﺎﻟـﺖ ﺗـﺎ ﺩﻫـﺴﺎﻝ ﺁﻳﻨـﺪﻩ )ﺗـﺎ ﺁﺧـﺮﻳﻦ ﺭﻭﺯ ﻋﻤـﺮﺵ(‬

‫ﺷــﺐ ﻭ ﺭﻭﺯ ﺑــﺎ ﺍﻭ ﺑــﻮﺩ ﻭ ﺍﻭ ﺭﺍ ﺑــﻪ ﻣﻮﺟــﻮﺩﯼ ﻣﻔﻠــﻮﺝ ﻭ ﻣﻔﻠــﻮﮎ ﻭ ﻣﻨــﺰﻭﯼ ﻭ ﺍﻧــﺴﺎﻥﮔﺮﻳــﺰ ﻭ‬

‫ﺧﻮﻳــﺸﱳﮔﺮﻳــﺰ ﻣﺒــﺪﻝ ﺳــﺎﺧﺖ؛ ﻭ ﺍﻳــﻦﺭﺍ ﭘــﺎﺋﻴﻦﺗــﺮ ﺍﺯ ﮔــﺰﺍﺭﺵ ﻭﻗــﺎﻳﻊﻧﮕــﺎﺭﺍﻥ ﺻــﻔﻮﯼ‬ ‫ﺧﻮﺍﻫﻴﻢ ﺧﻮﺍﻧﺪ‪.‬‬

‫ﺷﺎﺩﻣﺎﻧﯽ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺍﺯ ﺷﮑﺴﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ‬ ‫ﻣﺮﺍﺩﺑﻴﮏ ﺑﺎﻳﻨﺪﺭ ﮐﻪ ﺗﺎ ﺁﻥ ﻫﻨﮕـﺎﻡ ﻣـﺪﻋﯽ ﺳـﻠﻄﻨﺖ ﺍﻳـﺮﺍﻥ ﺑـﻮﺩ ﻭ ﺑـﻪ ﺫﻭﺍﻟﻘـﺪﺭ ﭘﻨـﺎﻩ‬

‫ﺑﺮﺩﻩ ﺩﺭ ﺑﺴﺘﺎﻥ ﻣﯽﺯﻳﺴﺖ‪ ،‬ﺩﺭﺳﺖ ﺩﺭ ﺯﻣـﺎﻧﯽ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺩﺭ ﭼـﺎﻝﹺﺩﻳـﺮﺍﻥ ﺍﺭﺩﻭ ﺯﺩ‬

‫ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﮐﻪ ﺩﻳﺎﺭ ﺑﮑﺮ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﮕﻴﺮﺩ‪ ،‬ﻭ ﺑـﻪﺍﻳـﻦ ﻣﻨﻈـﻮﺭ ﺑـﻪ ﺩﻳـﺎﺭﺑﮑﺮ‬

‫ﲪﻠﻪ ﺑﺮﺩ ﻭﻟﯽ ﺩﺭ ﺟﻨﮓ ﮐﺸﺘﻪ ﮔﺮﺩﻳﺪ‪ .‬ﺷﺎﻳﺪ ﺍﮔﺮ ﺍﻭ ﺯﻧـﺪﻩ ﻣـﯽﻣﺎﻧـﺪ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺑـﻪ ﺍﻭ‬ ‫ﮐﻤــﮏ ﻣــﯽﮐــﺮﺩ ﺗــﺎ ﺑــﻪ ﺳــﻠﻄﻨﺖ ﺍﻳــﺮﺍﻥ ﺑﺮﮔــﺮﺩﺩ ﻭ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺑــﻪ ﺭﻭﺍﻝ ﮔﺬﺷــﺘﻪ ﺑﺎﺯﮔﺮﺩﺍ ‪‬ﻧــﺪ‪.‬‬

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‫‪۱۸۴‬‬ ‫ﻼ ﻫـﻢ ﺩﺭ ﳘـﺎﻥ ﺭﻭﺯﯼ ﮐـﻪ ﺩﺭ‬ ‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﮐﻪ ﭼﻨـﻴﻦ ﮐـﺎﺭﯼ ﺑﮑﻨـﺪ‪ ،‬ﻭ ﻋﻤـ ﹰ‬ ‫ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﭘﻴﺮﻭﺯ ﺷﺪ ﻧﺎﻣﻪﺋﯽ ﺑﺮﺍﯼ ﺍﻭ ﺑﻪ ﺑـﺴﺘﺎﻥ ﻓﺮﺳـﺘﺎﺩ ﻭ ﺍﺯ ﺍﻭ ﺩﻋـﻮﺕ ﮐـﺮﺩ ﮐـﻪ ﻫﺮﭼـﻪ‬ ‫ﺯﻭﺩﺗﺮ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﺗﱪﻳﺰ ﺑﺮﺳﺎﻧﺪ‪ .‬ﻭﻟﯽ ﻫﻴﭻﮔﺎﻩ ﺑﻪ ﺍﻳﻦ ﻧﺎﻣﻪ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﻧﺸﺪ‪.‬‬

‫ﺍﺯ ﺩﻳﮕﺮ ﺑﺎﺯﻳﻬﺎﯼ ﺭﻭﺯﮔﺎﺭ ﺁﻧﮑﻪ ﺩﺭ ﺁﻥ ﺍﻭﺿﺎﻉ ﻭ ﺍﺣﻮﺍﻝﹾ ﻋﺒﻴـﺪﺍﷲ ﺧـﺎﻥ ﮐـﻪ ﺧـﻮﺩ ﺭﺍ‬

‫ﺷــﺎﻩ ﺍﻳــﺮﺍﻥ ﻣــﯽﻧﺎﻣﻴــﺪ ﻭ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺑ ــﻪ ﺍﻭ ﭘﻴــﺸﻨﻬﺎﺩ ﻓﺮﺳــﺘﺎﺩﻩ ﺑــﻮﺩ ﮐــﻪ ﳘﺰﻣــﺎﻥ ﺑ ــﺎ ﺍﻭ‬

‫ﺳــﭙﺎﻫﻴﺎﻧﺶ ﺭﺍ ﺑﺮﺩﺍﺷــﺘﻪ ﺑــﻪ ﺳــﻮﯼ ﻣﺮﮐــﺰ ﺍﻳــﺮﺍﻥ ﺣﺮﮐــﺖ ﮐﻨــﺪ‪ ،‬ﺩﺭﮔﻴــﺮ ﻣــﺸﮑﻼﺕ ﺩﺍﺧﻠــﯽ‬ ‫ﺑﻮﺩ ﮐﻪ ﺷﻮﺭﺷﻬﺎﯼ ﻗﺒﺎﻳﻞ ﻫﺰﺍﺭﻩ ﺩﺭ ﻣﺮﮐﺰ ﺧﺮﺍﺳﺎﻥ ﺑﺮﺍﻳﺶ ﺩﺭﺳﺖ ﮐﺮﺩﻩ ﺑﻮﺩ‪.‬‬

‫ﻣﺮﺩﻡ ﻟﺮﺳﺘﺎﻥ ﺗﺎ ﺍﻳﻦ ﺯﻣـﺎﻥ ﻣـﺬﻫﺐ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘـﻪ ﺑﻮﺩﻧـﺪ ﻭ ﳘﭽﻨـﺎﻥ ﺳـﻨﯽ‬

‫ﻣﺎﻧـﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺣــﺎﮐﻢ ﻟﺮﺳــﺘﺎﻥ ﮐــﻪ ﻧــﺎﻣﺶ ﻣﻠـﮏ ﺭﺳــﺘﻢ ﺑــﻮﺩ ﭘــﺲ ﺍﺯ ﺁﻧﮑــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﺑﻐﺪﺍﺩ ﺭﺍ ﮔﺮﻓﺖ ﻧﺴﺒﺖ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺑﺮﺍﺯ ﺍﻃﺎﻋﺖ ﮐﺮﺩﻩ ﻭ ﻗـﻮﻝ ﺩﺍﺩﻩ ﺑـﻮﺩ ﮐـﻪ ﺷـﻴﻌﻪ‬

‫ﺷﻮﺩ ﻭ ﻟﺮﻫﺎ ﻧﻴﺰ ﺷﻴﻌﻪ ﺷﻮﻧﺪ‪ .‬ﻭﻟﯽ ﺍﻭ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭﻭﻍ ﮔﻔﺘﻪ ﺑﻮﺩ ﻭ ﺑﺎ ﺳﻠﻄﺎﻥ ﺳـﻠﻴﻢ‬

‫ﺭﻭﺍﺑﻂ ‪‬ـﺎﻧﯽ ﺩﺍﺷـﺖ‪ .‬ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﭘـﺲ ﺍﺯ ﭘﻴـﺮﻭﺯﯼ ﺩﺭ ﭼـﺎﻝﺩﻳـﺮﺍﻥ ﻧﺎﻣـﻪﺋـﯽ ﺑـﻪ ﻣﻠـﮏ‬ ‫ﺭﺳــﺘﻢ ﻧﻮﺷــﺘﻪ ﺿــﻤﻦ ﮔــﺰﺍﺭﺵ ﺍﻳــﻦ ﭘﻴــﺮﻭﺯﯼ ﺑــﻪﺍﻭ ﭘﻴــﺸﻨﻬﺎﺩ ﻓﺮﺳــﺘﺎﺩ ﮐــﻪ ﺍﮔــﺮ ﮐــﺴﺎﻧﯽ ﺍﺯ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﻟﺮﺳﺘﺎﻥ ﺑﮕﺮﻳﺰﻧﺪ ﴰﺎ ﺍﺯ ﺩﺍﺩﻥ ﺧﻮﺍﺭﺑﺎﺭ ﻭ ﮐﻤﮏ ﺑـﻪﺁ‪‬ـﺎ ﺧـﻮﺩﺩﺍﺭﯼ ﮐﻨﻴـﺪ ﻭ‬ ‫ﺑ ــﻪ ﻫ ــﺮ ﻗﺰﻟﺒﺎﺷ ــﯽ ﮐ ــﻪ ﺩﺳ ــﺖ ﻳﺎﻓﺘﻴ ــﺪ ﺩﺭﺟ ــﺎ ﺑﮑ ــﺸﻴﺪ‪ ،‬ﺯﻳ ــﺮﺍ ﺳﺮﺍﻧ ــﺸﺎﻥ ﺩﺭ ﺟﻨ ــﮓ ﮐ ــﺸﺘﻪ‬

‫ﺷﺪﻩﺍﻧﺪ ﻭ ﻫﺮﮐﻪ ﺗﻦ ﺑـﻪﺍﺳـﺎﺭﺕ ﺩﺍﺩﻩ ﻧﻴـﺰ ﮐـﺸﺘﻪ ﮔﺮﺩﻳـﺪﻩ ﺍﺳـﺖ‪ ،‬ﻭ ﺑـﺮ ﻣﺆﻣﻨـﺎﻥ ﻻﺯﻡ ﺍﺳـﺖ‬ ‫ﮐﻪ ﺗﺎ ﻣﯽﺗﻮﺍﻧﻨﺪ ﺑﻪﺁ‪‬ﺎ ﺍﻫﺎﻧﺖ ﳕﺎﻳﺪ ‪.‬‬

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‫ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺑﺎ ﺷﻨﻴﺪﻥ ﺧﱪ ﺷﮑﺴﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﻭ ﺳﺮﺑﻪ ﻧﻴـﺴﺖ ﺷـﺪﻥ‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺟــﺸﻦ ﺷ ــﺎﺩﯼ ﺑﺮﭘــﺎ ﺩﺍﺷ ــﺘﻨﺪ ﻭ ﺷــﻬﺮ ﺭﺍ ﭼﺮﺍﻏ ــﺎﻥ ﮐــﺮﺩﻩ ﺑ ــﻪ ﺳــﻮﺭ ﻭ ﺳ ــﺮﻭﺭ‬ ‫ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﺟﻮﺍﻧﺎﻥ ﺩﺳﺘﻪﺟﺎﺕ ﻣﻘﺎﻭﻣﺖ ﺗﺸﮑﻴﻞ ﺩﺍﺩﻧﺪ ﻭ ﺷـﺒﻬﺎ ﺧﺎﻧـﻪﻫـﺎﯼ ﺗﱪﺍﺋﻴـﺎﻥ ﺭﺍ‬

‫ﻣﻮﺭﺩ ﲪﻠﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻪﺁﺗﺶ ﻣﯽﮐﺸﻴﺪﻧﺪ‪ .‬ﺑﻪﻧﻮﺷﺘﮥ ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ ﺻـﻔﻮﯼ‪» ،‬ﺍﻭﺑﺎﺷـﺎﻥ‬ ‫ﻭ ﺷﺐﺭﻭﺍﻥ ﺷﺒﻬﺎ ﻭﺍﺭﺩ ﺧﺎﻧﻪﻫﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﯽﺷﺪﻧﺪ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﻣﯽﮐـﺸﺘﻨﺪ‪ .٢«.‬ﺷـﻮﺭﺵ‬ ‫‪ -1‬ﻣﱳ ﮐﺎﻣﻞ ﻧﺎﻣﻪ ﺩﺭ ﻣﻨﺸﺂﺕ ﺍﻟﺴﻼﻃﻴﻦ‪.۳۹۳ ،‬‬ ‫‪ .2‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ۴۹۶ ،‬ﺑﻪﻧﻘﻞ ﺍﺯ ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.‬‬

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‫‪۱۸۵‬‬ ‫ﺳﺮﺍﺳــﺮ ﺗﱪﻳــﺰ ﺭﺍ ﻓﺮﺍﮔﺮﻓــﺖ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﻧﮕﻬﺒــﺎﻥ‪ ‬ﺷــﻬﺮ ﳎﺒــﻮﺭ ﺷــﺪﻧﺪ ﮐــﻪ ﺩﺭ ﺩﺭﻭﻥ‪ ‬ﺍﺭﮒ‬ ‫ﺗﱪﻳــﺰ ﻣﻮﺿــﻊ ﺑﮕﻴﺮﻧــﺪ‪ .‬ﻣــﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺑــﺮﺍﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ‪‬ﻣ ‪‬ﺘﻠﹶﮑﻬــﺎ‬ ‫ﺳﺎﺧﺘﻨﺪ ﻭ ﭘﺮﺍﮐﻨﺪﻧﺪ؛ ﻣﺜﻼ ﺩﺭ ﻳﮏ ﺭﺑﺎﻋﯽ ﮐﻪ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺳﺎﺧﺘﻨﺪ ﭼﻨﻴﻦ ﻣﯽﺧﻮﺍﻧﻴﻢ‪:‬‬ ‫ﺷﺎﻫﯽ ﮐﻪ ﺑﻪ ﺧﻠﻖ ﻇﻠ ﹺﻢ ﺍﻓﺰﻭﻥ ﻣﯽﮐﺮﺩ‬ ‫ﮔﺮ ﺍﺯ ﺷـ ـﻪ‪ ‬ﺭﻭ ‪‬ﻡ ﺧﻮﺩ ﳕـﯽﮐـ ـ ــﺮﺩ ﻓــﺮﺍﺭ‬

‫ﺍﺯ ﺑﯽﺧﺮﺩﯼ ﺩﻣﯽ ﺩﻭﺻﺪ ﺧﻮﻥ ﻣﯽﮐﺮﺩ‬ ‫ﮓ ﺑﻴ ـ ــﺮﻭﻥ ﻣﯽﮐﺮﺩ‬ ‫ﻣﻐ ـ ــﺰ ﺍﺯ ﺳـ ـ ﹺﺮ ﺍﻭ ﺗﻔــﻨ ‪‬‬

‫ﺳﻠﻄﺎﻥ ﺩﻭ ﻫﻔﺘﻪ ﺩﺭ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﻣﺎﻧﺪ‪ .‬ﺍﻭ ﻭﺯﻳﺮ ﺍﻋﻈﻤﺶ ﻫﺮﺳﮏﺯﺍﺩﻩ ﺭﻭﺍﻧـﮥ ﺗﱪﻳـﺰ‬ ‫ﮐ ــﺮﺩ‪ .‬ﲞ ــﺸﯽ ﺍﺯ ﺗﱪﺍﺋﻴ ــﺎﻥ ﻭ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﺷ ــﻮﺭﺵ ﻣﺮﺩﻣ ــﯽ ﺑ ــﻪ ﻗﺘ ــﻞ ﺭﺳ ــﻴﺪﻩ ﻳ ــﺎ ﺍﺯ ﺷ ــﻬﺮ‬ ‫ﮔﺮﻳﺨﺘــﻪ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﲞــﺸﯽ ﺩﺭ ﺩﺭﻭﻥ ﺍﺭﮒ )ﭘﺎﺩﮔــﺎﻥ‪ ‬ﺗﱪﻳــﺰ( ﻣﻮﺿــﻊ ﮔﺮﻓﺘــﻪ ﺩﺭ ﳏﺎﺻــﺮﮤ‬

‫ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺮﺩﻡ ﺗﱪﻳـﺰ ﺑـﺎ ﺷـﺎﺩﯼ ﺍﺯ ﻫﺮﺳـﮏﺯﺍﺩﻩ ﺍﺳـﺘﻘﺒﺎﻝ ﮐـﺮﺩﻩ ﺷـﻬﺮ ﺭﺍ ﺑـﻪ ﺍﻭ‬ ‫ﺗــﺴﻠﻴﻢ ﮐﺮﺩﻧــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﳏــﺼﻮﺭ ﺩﺭ ﺍﺭﮒ ﺗﱪﻳــﺰ ﮐــﻪ ﻣﻮﺿــﻮﻉ »ﻭﻟــﯽ ﺍﻣــﺮ ﻣــﺴﻠﻤﻴﻦ« ﻭ‬

‫»ﻣﺮﺷﺪ ﮐﺎﻣﻞ« ﺭﺍ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﺗﻠﻘﯽ ﻣﯽﮐﺮﺩﻧﺪ ﺍﺯ ﺑﻴﻢ ﺁﻧﮑﻪ ﺑﻪﺩﺳـﺖ ﻣـﺮﺩﻡ ﺗﱪﻳـﺰ ﮐـﺸﺘﺎﺭ‬ ‫ﺷﻮﻧﺪ ﺩﺍﻭﻃﻠﺒﺎﻧـﻪ ﺗـﺴﻠﻴﻢ ﻫﺮﺳـﮏﺯﺍﺩﻩ ﺷـﺪﻧﺪ‪ .‬ﺷـﺎﻳﺪ ﺍﻧﺘﻈـﺎﺭ ﺩﺍﺷـﺘﻨﺪ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﺁ‪‬ـﺎ ﺭﺍ‬

‫ﻣﻮﺭﺩ ﲞﺸﺎﻳﺶ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﻭﺍﺭﺩ ﺍﺭﺗـﺶﹺ ﺧـﻮﺩﺵ ﮐﻨـﺪ‪ .‬ﻫﺮﺳـﮏﺯﺍﺩﻩ ﺁ‪‬ـﺎ ﺭﺍ ﺑـﻪ ﺩﻭ ﮔـﺮﻭﻩ‬ ‫ﮐــﺮﺩ ﻭ ﺑــﻪ ﺍﺭﺩﻭﯼ ﺳــﻠﻄﺎﻥ ﻓﺮﺳــﺘﺎﺩ‪ .‬ﺍﻳﻨــﻬﺎ ﭼﻮﻧﮑــﻪ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺍﻧــﺎﺗﻮﻟﯽ ﺑﻮﺩﻧــﺪ ﺭﻋﺎﻳــﺎﯼ‬ ‫ﮔﺮﻳﺨﺘﮥ ﺳﻠﻄﺎﻥ ﺑﻪﴰﺎﺭ ﻣﯽﺭﻓﺘﻨﺪ‪ .‬ﺳﻠﻄﺎﻥ ﺩﺳﺘﻮﺭ ﺩﺍﺩ ﳘﻪﺷﺎﻥ ﺭﺍ ﮔﺮﺩﻥ ﺯﺩﻧﺪ‪.‬‬

‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﭼــﺎﺭﺩﳘﻴﻦ ﺭﻭ ﹺﺯ ﭘﻴــﺮﻭﺯﯼ ﭼــﺎﻝﺩﻳــﺮﺍﻥ ﺭﺍﻫــﯽ ﺗﱪﻳــﺰ ﺷــﺪ‪ .‬ﻣــﺮﺩﻡ‬ ‫ﺗﱪﻳﺰ ﺷﺎﺩﻣﺎﻧﻪ ﻣﺴﻴﺮ ﺳﻠﻄﺎﻥ ﺭﺍ ﺩﺭ ﺧﻴﺎﺑﺎ‪‬ﺎ ﻭﮐﻮﭼﻪﻫﺎﯼ ﺷﻬﺮ ﺁﺫﻳﻦ ﺑـﺴﺘﻨﺪ ﻭ ﺯﻣﻴﻨـﻬﺎ‬

‫ﺭﺍ ﺑ ــﺎ ﻓﺮﺷ ــﻬﺎﯼ ﺧﺎﻧ ــﻪﻫﺎﻳ ــﺸﺎﻥ ﭘﻮﺷ ــﺎﻧﺪﻧﺪ ﻭ ﻣﻮﮐ ــﺐ ﺍﻭ ﺭﺍ ﺑ ــﺎ ﻫﻠﻬﻠ ــﻪ ﻭ ﺗﮑﺒﻴ ــﺮ ﮔﻠﺒ ــﺎﺭﺍﻥ‬ ‫ﮐﺮﺩﻧــﺪ‪ .‬ﺍﻭ ﻭﺍﺭﺩ ﮐــﺎﺥ ﻫــﺸﺖ ‪‬ــﺸﺖ ﺷــﺪ‪ ،‬ﻭ ﺭﻭﺯ ﺑﻌــﺪ ﮐــﻪ ﲨﻌــﻪ ﺑــﻮﺩ ﺑــﺮﺍﯼ ﺍﺩﺍﯼ ﳕــﺎﺯ‬

‫ﲨﻌﻪ ﺑﻪ ﻣﺴﺠﺪ ﺟﺎﻣﻊ ﻧﻴﻤﻪﻭﻳﺮﺍﻥ ﺷﻬﺮ ﺭﻓﺖ‪ .‬ﺍﻳﻦ ﻣﺴﺠﺪ ﺳﺎﳍﺎ ﺑﻮﺩ ﮐـﻪ ﻃﻮﻳﻠـﮥ ﺍﺳـﭙﺎﻥ ﻭ‬

‫ﺍﺳﺘﺮﺍﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻮﺩ ﻭ ﺳـﺎﳍﺎ ﺑـﻮﺩ ﮐـﻪ ﻣـﺮﺩﻡ ﺗﱪﻳـﺰ ﺍﺯ ﺑﺮﮔـﺰﺍﺭ ﮐـﺮﺩﻥ ﳕـﺎﺯ ﲨﻌـﻪ ﳑﻨـﻮﻉ‬ ‫ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﻪﺩﺳـﺘﻮﺭ ﺍﻭ ﺯﺑﺎﻟـﻪﻫـﺎ ﺭﺍ ﺍﺯ ﻣـﺴﺠﺪ ﺭﻭﻓﺘﻨـﺪ‪ ،‬ﺯﻣﻴﻨـﻬﺎ ﻭ ﺩﻳﻮﺍﺭﻫـﺎﯼ ﻣـﺴﺠﺪ ﺭﺍ‬ ‫ﺷﺴﺘﺸﻮ ﺩﺍﺩﻧﺪ‪ ،‬ﮐﺎﺷﻴﻬﺎ ﻭﺁﺟﺮﻫﺎﯼ ﻣﺴﺠﺪ ﺭﺍ ﮐﻪ ﻫﻨـﻮﺯ ﺩﺭ ﺍﻃـﺮﺍﻑ ﻣـﺴﺠﺪ ﭘﺮﺍﮐﻨـﺪﻩ ﺑـﻮﺩ‬

‫ﲨــﻊ ﺁﻭﺭﺩﻧــﺪ؛ ﻭ ﻫﺰﻳﻨــﻪﺋــﯽ ‪‬ﻴــﻪ ﮐــﺮﺩﻩ ﻓﺮﻣــﺎﻥ ﺩﺍﺩ ﺗــﺎ ﻣــﺴﺠﺪ ﺑــﻪ ﳘﺎﻧﮕﻮﻧــﻪ ﮐــﻪ ﭘﻴــﺸﺘﺮﻫﺎ‬

‫ﺑــﻮﺩﻩ ﺗﻌﻤﻴــﺮ ﺷــﻮﺩ )ﺍﻳــﻦ ﳘــﺎﻥ ﻣــﺴﺠﺪ‪ ‬ﮐﺒــﻮﺩ‪ ‬ﮐﻨــﻮﻧﯽ ﺍﺳــﺖ(‪ .‬ﺍﻭ ﺩﺳــﺘﻮﺭ ﺩﺍﺩ ﮐــﻪ ﻣــﺴﺎﺟﺪ‬

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‫‪۱۸۶‬‬ ‫ﺩﻳﮕﺮ ﺗﱪﻳﺰ ﻧﻴﺰ ﮐﻪ ﺑﻪﺩﺳﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﲣﺮﻳﺐ ﺷﺪﻩ ﺑﻮﺩ ﺗﻌﻤﻴﺮ ﮔﺮﺩﺩ‪.‬‬ ‫ﺗﱪﻳﺰﻳﺎﻥ ﺑﺎ ﻭﺭﻭﺩ ﺳﻠﻄﺎﻥ ﺑﻪ ﺷﻬﺮﺷـﺎﻥ ﻧﻔـﺲ ﺭﺍﺣﺘـﯽ ﮐـﺸﻴﺪﻧﺪ ﻭ ﮔﻤـﺎﻥ ﮐﺮﺩﻧـﺪ ﮐـﻪ‬ ‫ﺁﻥ ﺳ ــﺎﳍﺎﯼ ﺳ ــﻴﺎﻩ ﮐ ــﺎﺑﻮﺱ ﻭ ﻭﺣ ــﺸﺖ ﺑ ــﻪﺳ ــﺮﺁﻣﺪﻩ ﺍﺳ ــﺖ‪ .‬ﺳ ــﺎﳍﺎ ﺑ ــﻮﺩ ﮐ ــﻪ ﻣﻘﺪﺳ ــﺎﺕ ﻭ‬

‫ﻧ ــﺎﻣﻮﺱ ﻣ ــﺮﺩﻡ ﺷ ــﻬﺮ ﺑﺎﺯﻳﭽ ــﮥ ﺩﺳ ــﺖ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻭ ﺍﻭﺑﺎﺷ ــﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳ ــﯽ ﺑ ــﻮﺩ‪ ،‬ﻭ ﺁ‪ ‬ــﺎ ﻫ ــﻴﭻ‬

‫ﻓﺮﻳﺎﺩﺭﺳﯽ ﺭﺍ ﺑﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﳕﯽﻳﺎﻓﺘﻨﺪ‪ .‬ﺁ‪‬ـﺎ ﺣﺘـﯽ ﳕـﯽﺗﻮﺍﻧـﺴﺘﻨﺪ ﮐـﻪ ﺩﺭ ﺭﺍﻩ ﺩﻓـﺎﻉ ﺍﺯ‬ ‫ﻧﺎﻣﻮﺳــﺸﺎﻥ ﺧــﻮﺩ ﺭﺍ ﺑــﻪﮐ ـﺸﱳ ﺩﻫﻨــﺪ؛ ﺯﻳــﺮﺍ ﺩﺭ ﭼﻨــﻴﻦ ﺻــﻮﺭﺗﯽ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑﻘﺎﻳــﺎﯼ ﺍﻓــﺮﺍﺩ‬

‫ﺧﺎﻧﻮﺍﺩﻩﺷﺎﻥ ﺭﺍ ﺍﺳﻴﺮ ﻣﯽﮐﺮﺩﻧﺪ ﻭ ﺯﻳـﺮ ﺷـﮑﻨﺠﻪ ﻗـﺮﺍﺭ ﻣـﯽﺩﺍﺩﻧـﺪ ﻭ ﺑـﻪ ﺭﻭﺳـﭙﯽﺧﺎﻧـﻪﻫـﺎﯼ‬

‫ﻣﺮﺩﺍﻧﻪ ﻭ ﺯﻧﺎﻧﻪ ﮐﻪ ﺩﺭ ﺗﱪﻳﺰ ﺩﺍﺋﺮ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﲢﻮﻳﻞ ﻣﯽﺩﺍﺩﻧـﺪ‪ .‬ﻣـﺮﺩﻡ ﺗﱪﻳـﺰ ﺧﻮﺩﺷـﺎﻥ‬

‫ﺭﺍ ﳎﺒــﻮﺭ ﻣــﯽﺩﻳﺪﻧــﺪ ﮐــﻪ ﺑــﺪﻭﻥ ﻣﻘــﺎﻭﻣﺘﯽ ﲤﺎﺷــﺎﮔﺮ ﺳــﺘﻤﻬﺎﯼ ﺑــﯽﺣـﺪ ﻭ ﺣــﺼﺮ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﺑﺎﺷ ــﻨﺪ‪ ،‬ﻭ ﺑ ــﺮﺍﯼ ﺁﻧﮑ ــﻪ ﺳ ــﺘﻢ ﺑﻴ ــﺸﺘﺮﯼ ﺑ ــﺮ ﺧ ــﺎﻧﻮﺍﺩﻩﻫﺎﻳ ــﺸﺎﻥ ﻧ ــﺮﻭﺩ ﺯﻧ ــﺪﻩ ﲟﺎﻧﻨ ــﺪ‪ .‬ﻭﺭﻭﺩ‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪ ﺗﱪﻳﺰ ﺑﺎﺭﻗﮥ ﺍﻣﻴﺪﯼ ﺑﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺭﺍ ﺑﻪﺁﻳﻨﺪﻩ ﺍﻣﻴﺪﻭﺍﺭ ﻣﯽﮐﺮﺩ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﻗـﺼﺪ ﻣﺎﻧـﺪﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ ﻧﺪﺍﺷـﺖ ﺑﻠﮑـﻪ ﺑـﺮﺍﯼ ﳒـﺎﺕ ﺍﻳـﺮﺍﻥ ﺍﺯ ﺩﺳـﺖ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺍﻳﺮﺍﻥ ﻟﺸﮑﺮ ﮐﺸﻴﺪﻩ ﺑﻮﺩ؛ ﻭ ﺑﺎ ﻳﻘﻴﻦ ﺑﻪ ﺍﻳﻨﮑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺍﻳﻦ ﺯﻭﺩﻳﻬﺎ ﺟـﺎﻥ‬ ‫ﳔﻮﺍﻫﻨﺪ ﮔﺮﻓﺖ ﺗﺎ ﺧﻄﺮﯼ ﺑﺮﺍﯼ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺍﻳﺠﺎﺩ ﮐﻨﻨﺪ ﻭﻇﻴﻔﮥ ﺧﻮﺩ ﺭﺍ ﭘﺎﻳـﺎﻥﻳﺎﻓﺘـﻪ‬

‫ﺗﻠﻘﯽ ﻣـﯽﮐـﺮﺩ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻣﺘـﻮﺍﺭﯼ ﺷـﺪﻩ ﺑـﻮﺩ ﻭ ﻫـﻴﭻ ﺧـﱪﯼ ﺍﺯ ﺍﻭ ﻧﺒـﻮﺩ‪ .‬ﺗـﺎ ﺩﻭﻫﻔﺘـﻪ‬

‫ﺑﻌﺪ ﮐﻪ ﺍﻭ ﺩﺭ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﺑﻮﺩ ﻧﻴﺰ ﺧﱪﯼ ﺍﺯ ﺣﺮﮐﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻧﺸﺪ‪ ،‬ﻭ ﺍﻭ ﺍﻃﻤﻴﻨـﺎﻥ ﻳﺎﻓـﺖ‬

‫ﮐــﻪ ﺩﻳﮕــﺮ ﮐــﺎﺭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﲤــﺎﻡ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻭ ﭘــﻴﺶ ﺍﺯ ﺁﻥ ﺩﺭﻧﻈــﺮ ﺩﺍﺷــﺖ ﮐــﻪ ﺳــﻠﻄﻨﺖ‬

‫ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﻣﺮﺍﺩﺑﻴﮏ ﺑﺎﻳﻨـﺪﺭ ﺑـﺴﭙﺎﺭﺩ؛ ﻭﻟـﯽ ﭘـﺲ ﺍﺯ ﮔﺬﺷـﱳ ﺩﻭ ﺳـﻪ ﻫﻔﺘـﻪ ﮐـﻪ ﺧـﱪﯼ ﺍﺯ‬ ‫ﭘﺎﺳﺦ ﻧﺎﻣﻪﺋﯽ ﮐﻪ ﺑﻪ ﺍﻭ ﻧﻮﺷﺘﻪ ﺑﻮﺩ ﺑﻪﺩﺳﺖ ﻧﻴﺎﻭﺭﺩ ﺍﺯ ﺍﻭ ﻧﻴﺰ ﻧﺎﺍﻣﻴﺪ ﺷﺪ‪ ،‬ﻭ ﮐﺲ ﺩﻳﮕﺮﯼ‬

‫ﺭﺍ ﮐﻪ ﺷﺎﻳﺴﺘﮥ ﲢﻮﻳﻞ ﮔﺮﻓﱳ ﺳﻠﻄﻨﺖ ﺍﻳﺮﺍﻥ ﺑﺎﺷﺪ ﻧﻴﺰ ﺳﺮﺍﻍ ﻧﺪﺍﺷﺖ‪ .‬ﺍﮔﺮ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ‬

‫ﺩﺭ ﺍﻧﺪﻳﺸﮥ ﺗﺼﺮﻑ ﺍﻳﺮﺍﻥ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﻫﻴﭻ ﻧﻴﺮﻭﺋﯽ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ ﮐـﻪ ﺟﻠـﻮ ﺍﻭ ﺭﺍ‬ ‫ﺑﮕﻴﺮﺩ‪ ،‬ﻭ ﺍﻭ ﺑﻪﺁﺳﺎﻧﯽ ﻣﯽﺗﻮﺍﻧﺴﺖ ﮐﻪ ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﺷﻐﺎﻝ ﮐﻨﺪ‪ .‬ﻭﻟـﯽ ﺍﻭ ﻧـﻪ ﺑـﻪﻗـﺼﺪ ﺍﺷـﻐﺎﻝ‬

‫ﺍﻳﺮﺍﻥ ﺑﻠﮑﻪ ﺑﻪﻫﺪﻑ‪ ‬ﭘﺎﻳﺎﻥ ﺩﺍﺩﻥ ﺑﻪ ﺟﻨﺎﻳﺘﻬﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺍﻳﺮﺍﻥ ﻟﺸﮑﺮ ﮐـﺸﻴﺪﻩ ﺑـﻮﺩ؛ ﻭ‬ ‫ﺍﮐﻨﻮﻥ ﻭﻇﻴﻔﮥ ﺧﻮﻳﺶ ﺭﺍ ﭘﺎﻳﺎﻥﻳﺎﻓﺘﻪ ﺗﻠﻘﯽ ﻣﯽﮐﺮﺩ‪ .‬ﺍﻭ ﺑﺎ ﺧﻴﺎﻝ ﺁﻧﮑﻪ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺭﺷـﻴﺪ‬

‫ﻭ ﻋﺎﻗﻞﺍﻧﺪ ﮔﻤـﺎﻥ ﻣـﯽﮐـﺮﺩ ﮐـﻪ ﺩﺭ ﺁﻥ ﺷـﺮﺍﻳﻂ ﺍﻳـﻦ ﻣﻠـﺖ ﺧﻮﺍﻫـﺪ ﺗﻮﺍﻧـﺴﺖ ﮐـﻪ ﺷـﺎﻩ ﻣـﻮﺭﺩ‬

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‫‪۱۸۷‬‬ ‫ﻧﻈﺮ ﺧﻮﻳﺶ ﺭﺍ ﺑﻴﺎﺑﺪ؛ ﻭ ﺑـﺎ ﺍﻳـﻦ ﺧﻴـﺎﻝ ﺑـﺪﻭﻥ ﺁﻧﮑـﻪ ﻫـﻴﭻ ﺗـﺼﻤﻴﻤﯽ ﺩﺭﺑـﺎﺭﮤ ﺁﻳﻨـﺪﮤ ﺍﻳـﺮﺍﻥ‬ ‫ﺑﮕﻴ ــﺮﺩ‪ ،‬ﺗﱪﻳ ــﺰ ﺭﺍ ﺩﺭ ﻫﻔﺘ ــﮥ ﺁﺧ ــﺮ ﺷ ــﻬﺮﻳﻮﺭﻣﺎﻩ ﺑ ــﻪﺣ ــﺎﻝ ﺧ ــﻮﺩ ﺭﻫ ــﺎ ﮐ ــﺮﺩﻩ ﺳ ــﭙﺎﻫﻴﺎﻧﺶ ﺭﺍ‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﺍﺯ ﺭﺍﻩ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺑﻪﺧﺎﮎ ﻋﺜﻤﺎﻧﯽ ﺑﺮﮔﺸﺘﻪ ﻭﺍﺭﺩ ﺁﻣﺎﺳﻴﻪ ﺷﺪ ﻭ ﺩﺭ ﺁﻥ ﺷﻬﺮ ﺍﺭﺩﻭ‬

‫ﺯﺩ‪ .‬ﴰــﺎﺭ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺑﺎﺯﻣﺎﻧــﺪﮔﺎﻥ ﺑﺰﺭﮔــﺎﻥ ﺗﱪﻳــﺰ ﮐــﻪ ﺗــﺎ ﮐﻨــﻮﻥ ﺑــﺮﺍﯼ ﺯﻧــﺪﻩ ﻣﺎﻧﺪﻧــﺸﺎﻥ‬ ‫ﺗﻈﺎﻫﺮ ﺑﻪ ﺷﻴﻌﯽﮔﺮﯼ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﺎ ﺍﻭ ﺑـﻪﻋﺜﻤـﺎﻧﯽ ﺭﻓﺘﻨـﺪ‪ .‬ﺳـﻠﻄﺎﻥ ﮐﻠﻴـﮥ ﺍﻣـﻮﺍﻝ ﻣﻮﺟـﻮﺩ‬

‫ﺩﺭ ﺧﺰﺍﻧــﮥ ﺳــﻠﻄﻨﺘﯽ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﮐــﻪ ﲞــﺶ ﺍﻧــﺪﮐﯽ ﺍﺯ ﻓــﺮﺁﻭﺭﺩﮤ ﭼﻨــﺪﻳﻦ ﺳــﺎﻝ ﺗــﺎﺭﺍﺝ‬ ‫ﺍﻣﻮﺍﻝ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻮﺩ ﺭﺍ ﺑـﺎ ﺧـﻮﺩ ﺑـﺮﺩ‪ .‬ﺍﻭ ﺑـﺮ ﺳـ ﹺﺮ ﺭﺍﻫـﺶ ﺷـﻬﺮ ﺍﻳـﺮﻭﺍﻥ ﺭﺍ‬

‫ﭼﻮﻧﮑﻪ ﻣﺮﺩﻣﺶ ﻣﺴﻴﺤﯽ ﺑﻮﺩﻧﺪ ﺑﻪﺗﺎﺭﺍﺝ ﺳﭙﺎﻫﻴﺎﻧﺶ ﺩﺍﺩ‪ .‬ﺳﻼﻃﻴﻦ ﻋﺜﻤـﺎﻧﯽ ﻧـﺴﺒﺖ ﺑـﻪ‬

‫ﻣﺴﻴﺤﻴﺎﻥ ﳘﺎﻥ ﻧﻈﺮﯼ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺳﻨﻴﺎﻥ ﺩﺍﺷﺘﻨﺪ؛ ﺯﻳﺮﺍ ﺍﺯ‬

‫ﺁﻏﺎﺯ ﻗﺪﺭﺕ ﮔﺮﻓﺘﻨﺸﺎﻥ ﮐﺎﺭ ﺭﺍ ﺑﺎ ﮐﺸﺘﺎﺭ ﻭ ﺗـﺎﺭﺍﺝ ﺷـﻬﺮﻫﺎ ﻭ ﺭﻭﺳـﺘﺎﻫﺎﯼ ﻣـﺴﻴﺤﯽﻧـﺸﻴﻦ ﺩﺭ‬ ‫ﺍﻧﺎﺗﻮﻟﯽ ﺷﺮﻭﻉ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﺑﺎﻟﮑﺎﻥ ﺍﺩﺍﻣﻪ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻋﺜﻤﺎﻧﻴﺎﻥ ﻋﺎﺩﺕ ﮐﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﮐـﻪ‬

‫ﻫﺮﮐﻪ ﻣـﺴﻴﺤﯽ ﺍﺳـﺖ ﻣـﺎﻝ ﻭ ﺟـﺎﻧﺶ ﺑﺮﺍﻳـﺸﺎﻥ ﻣﺒـﺎﺡ ﺍﺳـﺖ‪ .‬ﺩﺭ ﮔﺰﺍﺭﺷـﻬﺎ ﮔﻔﺘـﻪ ﻧـﺸﺪﻩ ﮐـﻪ‬

‫ﺁ‪‬ــﺎ ﺩﺭ ﺭﺍﻩ ﺑﺎﺯﮔــﺸﺖ ﺑــﻪ ﻋﺜﻤــﺎﻧﯽ ﭼــﻪ ﴰــﺎﺭ ﺍﺯ ﺯﻧــﺎﻥ ﻭ ﺩﺧﺘــﺮﺍﻥ ﻣــﺮﺩﻡ ﺍﺭﻣﻨــﺴﺘﺎﻥ ﺭﺍ ﺍﺯ‬ ‫ﺧﺎﻧﻪﻫﺎ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﺑﺎ ﺧﻮﺩ ﺑﺮﺩﻧﺪ؛ ﻭﻟﯽ ﺍﻳﻦ ﻳﮏ ﮐـﺎﺭ ﺗﮑـﺮﺍﺭﯼ ﺑـﻮﺩ ﮐـﻪ ﺁ‪‬ـﺎ ﳘـﻮﺍﺭﻩ‬ ‫ﺑﺮﺍﯼ ﺧﺸﻨﻮﺩ ﮐـﺮﺩﻥ‪ ‬ﺧـﺪﺍﺋﯽ ﮐـﻪ ﻣـﯽﺷـﻨﺎﺧﺘﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺩﴰـﻦ ﻣـﺴﻴﺤﻴﺎﻥ ﻣـﯽﭘﻨﺪﺍﺷـﺘﻨﺪ‪،‬‬

‫ﺩﺭ ﳘﻪﺟﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﻭ ﺑﺎﻟﮑﺎﻥ ﺍﳒﺎﻡ ﻣﯽﺩﺍﺩﻧﺪ ﻭ ﭼﻨﺪﺍﻥ ﻣﻌﻤﻮﻟﯽ ﭘﻨﺪﺍﺷـﺘﻪ ﻣـﯽﺷـﺪ ﮐـﻪ‬

‫ﻧﻴﺎﺯﯼ ﻧﺒﻮﺩ ﺩﺭ ﮔﺰﺍﺭﺷﻬﺎ ﺁﻭﺭﺩﻩ ﺷﻮﺩ‪.‬‬

‫ﺗﺸﮑﻴﻞ ﳎﺪﺩ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ‬ ‫ﻼ ﺑﻪ ﻳﮏ ﮐـﺸﻮﺭ ﺑـﯽﺻـﺎﺣﺐ ﺗﺒـﺪﻳﻞ ﺷـﺪ‬ ‫ﺍﻳﺮﺍﻥ ﭘﺲ ﺍﺯ ﺑﺎﺯﮔﺸﺖ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻋﻤ ﹰ‬ ‫ﮐﻪ ﺍﮔﺮ ﻧﻴﺮﻭﯼ ﺩﻳﮕﺮﯼ ﻭﺟﻮﺩ ﻣﯽﺩﺍﺷـﺖ ﻣـﯽﺗﻮﺍﻧـﺴﺖ ﮐـﻪ ﻗـﺪﺭﺕ ﺭﺍ ﺩﺭ ﮐـﺸﻮﺭ ﺑـﻪﺩﺳـﺖ‬

‫ﮔﻴــﺮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭼﻨــﺎﻥ ﺩﺳــﺖ ﻭ ﭘﺎﻳــﺸﺎﻥ ﺭﺍ ﺑﺎﺧﺘــﻪ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺍﺯ ﻫــﺮ ﻧﻴــﺮﻭﯼ ﺩﻳﮕــﺮﯼ ﺩﺭ‬ ‫ﻫــﺮﺍﺱ ﺑﻮﺩﻧــﺪ ﻭ ﳘــﮥ ﺁﺭﺯﻭﻳــﺸﺎﻥ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﻣــﻮﺭﺩ ﺗﻌﻘﻴــﺐ ﻭﺍﻗــﻊ ﻧــﺸﻮﻧﺪ ﻭ ﺑﺘﻮﺍﻧﻨــﺪ ﺑــﻪ‬

‫ﺯﻧــﺪﮔﯽ ﻋــﺎﺩﯼ ﺍﺩﺍﻣــﻪ ﺩﻫﻨــﺪ‪ .‬ﻭﻟــﯽ ﺁ‪‬ــﺎ ﺗــﺎ ﺁﻥ ﻫﻨﮕــﺎﻡ ﺑــﺎ ﺍﻳــﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧــﯽ ﮐــﺎﺭﯼ ﮐــﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﮐﻪ ﻫﻴﭻ ﺳﺮﯼ ﺩﺭ ﮐﺸﻮﺭ ﺑﺎﻗﯽ ﳕﺎﻧﺪﻩ ﺑﻮﺩ ﺗﺎ ﺩﺭ ﭼﻨﻴﻦ ﻣﻮﻗﻌﯽ ﺣﺮﮐﺘﯽ ﺑـﺮﻭﺯ ﺩﻫـﺪ‬

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‫‪۱۸۸‬‬ ‫ﻭ ﺑﻪ ﳒﺎﺕ ﻣﺮﺩﻡ ﺑﺮﺧﻴﺰﺩ ﻭ ﮐﺸﻮﺭ ﺭﺍ ﺑﻪ ﺟﺎﺩﮤ ﺩﺭﺳﺖ ﺑﺮﮔﺮﺩﺍﻧ‪‬ﺪ‪ .‬ﺁ‪‬ﺎ ﺩﺭ ﺧﻼﻝ ﺳﺎﳍﺎﯼ‬ ‫ﮔﺬﺷ ــﺘﻪ ﻫﺮﭼ ــﻪ ﺳ ــﺮ ﻭ ﺷﺨ ــﺼﻴﺖ ﺩﺭ ﺍﻳ ــﺮﺍﻥ ﻭﺟ ــﻮﺩ ﺩﺍﺷ ــﺖ ﺭﺍ ﻧ ــﺎﺑﻮﺩ ﮐ ــﺮﺩﻩ ﻳ ــﺎ ﺍﺯ ﺍﻳ ــﺮﺍﻥ‬ ‫ﺗﺎﺭﺍﻧﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﻳـﮏ ﮐـﺸﻮﺭ ‪‬ـﯽ ﺍﺯ ﻣـﺮﺩ ﻣﺒـﺪﻝ ﺳـﺎﺧﺘﻪ ﺑﻮﺩﻧـﺪ ﺗـﺎ ﺧﻮﺩﺷـﺎﻥ‬ ‫ﻳﮑـﻪﺗــﺎﺯ ﻣﻴــﺪﺍﻥ ﻏــﺎﺭﺗﮕﺮﯼ ﻭ ﭼﭙــﺎﻭﻝ ﺑﺎﺷــﻨﺪ‪ .‬ﺍﻳـﻦ ﺑــﻮﺩ ﮐــﻪ ﻭﻗﺘــﯽ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﮐــﺸﻮﺭ ﺭﺍ‬

‫ﺑــﻪﺣــﺎﻝ ﺧــﻮﺩ ﺭﻫــﺎ ﮐــﺮﺩﻩ ﺑــﻪ ﺍﻧــﺎﺗﻮﻟﯽ ﺑﺮﮔــﺸﺖ ﻫــﻴﭻ ﺣﺮﮐﺘــﯽ ﺍﺯ ﺟﺎﻧــﺐ ﻫــﻴﭻ ﻣــﺪﻋﯽﺋــﯽ‬

‫ﺑﺮﺍﯼ ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﺑﺮﻭﺯ ﻧﮑﺮﺩ ﻭ ﮐﺸﻮﺭ ﳘﭽﻨﺎﻥ ﺭﻫﺎ ﻣﺎﻧﺪ ﺗﺎ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﻭﺑـﺎﺭﻩ ﺑـﺮﺁﻥ‬

‫ﺩﺳﺖ ﻳﺎﺑﻨﺪ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭﻗﺘــﯽ ﺩﺭ ﻏــﺎﺭ ﺩﺭﮔــﺰﻳﻦ ﭘﻨــﻬﺎﻥ ﺷــﺪﻩ ﺑــﻮﺩ ﻳﮑــﯽ ﺍﺯ ﻣﺮﻳــﺪﺍﻧﺶ ﺭﺍ ﺑــﻪ‬

‫ﺗﱪﻳﺰ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺍﺯ ﺍﻭﺿﺎﻉ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺮﺍﻳﺶ ﺧﱪ ﺑﺎﺯﺁﻭﺭ‪‬ﺩ‪ .‬ﺍﻭ ﳘﻴﻦﮐﻪ ﺧـﱪ ﻳﺎﻓـﺖ ﮐـﻪ‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺍﺯ ﺍﻳﺮﺍﻥ ﺭﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﺑﺪﻭﻥ ﻣﻌﻄﻠﯽ‪ ،‬ﭼﻨﺪ ﻣﺮﻳـﺪﯼ ﮐـﻪ ﳘـﺮﺍﻫﺶ ﺑﻮﺩﻧـﺪ ﺭﺍ‬ ‫ﺑﻪ ﺍﻃﺮﺍﻑ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺯﻧﺪﻩ ﺑﻮﺩﻥ ﺍﻭ ﺭﺍ ﺑﻪ ﺍﻃﻼﻉ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﭘﺮﺍﮐﻨﺪﻩ ﺩﺭ ﺑﻴﺎﺑﺎ‪‬ـﺎ ﺑﺮﺳـﺎﻧﻨﺪ‬

‫ﻭ ﺍﺯ ﺁ‪‬ﺎ ﲞﻮﺍﻫﻨﺪ ﮐﻪ ﺑﻪ ﺗﱪﻳﺰ ﺑﺮﮔﺮﺩﻧﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺁﺭﺍﻡ ﮐﻨﻨﺪ ﺗﺎ ﺍﻭ ﻧﻴﺰ ﺑﻪ ﺗﱪﻳﺰ ﺑﺮﮔﺮﺩﺩ‪.‬‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﺗﻼﺷﯽ ﮐﻪ ﺍﻳﻦ ﻣﺄﻣﻮﺭﺍﻥ ﺑﻪﮐﺎﺭ ﻣﯽﺑﺮﺩﻧﺪ ﻫﻴﭻﮐﺪﺍﻡ ﺍﺯ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﻋﻼﻗﻪﺋﯽ‬

‫ﺑــﻪ ﺑﺎﺯﮔــﺸﺖ ﺑــﻪ ﺗﱪﻳــﺰ ﻧــﺸﺎﻥ ﳕــﯽﺩﺍﺩ‪ ،‬ﻭ ﳘــﻪﺷــﺎﻥ ﮔﻤــﺎﻥ ﻣــﯽﮐﺮﺩﻧــﺪ ﮐــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﮐﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭﻗﺘﯽ ﺍﻃﻤﻴﻨﺎﻥ ﻳﺎﻓﺖ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻗـﺼﺪ ﺑﺎﺯﮔـﺸﺖ‬ ‫ﺑﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﻧﺪﺍﺭﺩ ﺍﺯ ﳐﻔﯽﮔﺎﻩ ﺧﺎﺭﺝ ﺷﺪ ﻭ ﺑﺎ ﺁﻥ ﭼﻨﺪ ﻧﻔﺮﯼ ﮐﻪ ﳘﺮﺍﻫﺶ ﺑﻮﺩﻧـﺪ‬

‫ﳏﺮﻣﺎﻧــﻪ ﺑــﻪﺳــﻮﯼ ﺗﱪﻳــﺰ ﺑــﻪﺭﺍﻩ ﺍﻓﺘــﺎﺩ‪ .‬ﺩﺭ ﺭﺍﻩ ﻫــﺰﺍﺭﺍﻥ ﺗــﻦ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻪ ﺍﻭ ﭘﻴﻮﺳــﺘﻨﺪ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﻣﻴـﺎﻥ ﻧﺎﺑـﺎﻭﺭﯼ ﻭ ﺭ‪‬ﻋـﺐ ﺯﺍﻳﺪﺍﻟﻮﺻـﻒ ﻣـﺮﺩﻡ ﺗﱪﻳـﺰ ﻭﺍﺭﺩ ﺁﻥ ﺷـﻬﺮ ﺷـﺪ ﻭ‬ ‫ﳘــﮥ ﺧــﺸﻢ ﻭﮐﻴﻨــﻪﺋــﯽ ﮐــﻪ ﺍﺯ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﺩﻝ ﺩﺍﺷــﺖ ﺭﺍ ﺑﺮﺳــﺮ ﻣــﺮﺩﻡ ﺑــﯽﺩﻓــﺎﻉ ﺗﱪﻳــﺰ‬

‫ﺧﺎﻟﯽ ﮐـﺮﺩ‪ .‬ﻣـﺮﺩﻡ ﺗﱪﻳـﺰ ﺩﺭ ﻏﻴـﺎﺏ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪ ﺩﻳـﻦﹺ ﺧﻮﺩﺷـﺎﻥ ﺑﺮﮔـﺸﺘﻪ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺍﻳـﻦ‬ ‫ﻋﻤﻞ ﺑﻪﻧﻈﺮ ﺍﻭ »ﺍﺭﺗﺪﺍﺩ« ﻭ ﮔﻨﺎﻩ ﻧﺎﲞﺸﻮﺩﻧﯽ ﺑﻪ ﴰﺎﺭ ﻣـﯽﺭﻓـﺖ‪ .‬ﺍﻭ ﺩﻭﺑـﺎﺭﻩ ﺟـﺎﻥ ﮔﺮﻓﺘـﻪ‬

‫ﺑﻮﺩ ﻭ ﺑﺮﺁﻥ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﻣﺮﺩﻡ ﺗﱪﻳﺰ ﺍﻧﺘﻘﺎﻡ ﺑﮕﻴﺮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻪ ﳎـﺮﺩ ﺷـﻨﻴﺪﻥ ﺧـﱪ ﺯﻧـﺪﻩ‬ ‫ﺑﻮﺩﻥ ﻭ ﺑﺎﺯﮔﺸﱳ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﳘﻪﺳﻮ ﺑﻪ ﺳﻮﯼ ﺗﱪﻳﺰ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩﻧﺪ‪.‬‬

‫ﺣﺴﻴﻦ ﺑﻨـﺎﯼ ﺍﺳـﭙﻬﺎﻧﯽ ﭘـﺲ ﺍﺯ ﻓـﺮﺍﺭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﺭﻫﺎﺷـﺪﻥ ﺍﺭﺩﻭﻳـﺶ ﻳﮑـﯽ ﺍﺯ‬

‫ﺯﻧــﺎﻥ ﺣــﺮﻡ ﺍﻭ ﺭﺍ ﺑــﺎ ﻣﻘــﺪﺍﺭﯼ ﺍﺛــﺎﺙ ﻭ ﺍﺳــﺒﺎﺏ ﺍﺯ ﺍﺭﺩﻭﮔــﺎﻩ ﻓــﺮﺍﺭﯼ ﺩﺍﺩﻩ ﺩﺭ ﺟــﺎﺋﯽ ‪‬ــﺎﻥ‬

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‫‪۱۸۹‬‬ ‫ﮐــﺮﺩﻩ ﺑــﻮﺩ‪ .‬ﺍﻭ ﻭﻗﺘــﯽ ﺧــﱪ ﺯﻧــﺪﻩ ﻣﺎﻧــﺪﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﺷــﻨﻴﺪ ﺍﻳــﻦ ﺯﻥ ﺭﺍ ﺑــﺎ ﺍﺛــﺎﺙ ﻭ‬ ‫ﺍﺳﺒﺎﺑﺶ ﺑﻪ ﺗﱪﻳﺰ ﺑﺮﺩﻩ ﺑﻪ ﺷﺎﻩ ﲢﻮﻳـﻞ ﺩﺍﺩ‪ .‬ﺣـﺴﻴﻦ ﺑﻨـﺎ ﻣـﺮﺩﯼ ﺑـﺴﻴﺎﺭ ﺯﻳـﺮﮎ ﺑـﻮﺩ‪ ،‬ﻭ ﺩﺭ‬ ‫ﺍﺛــﺮ ﺍﻳــﻦ ﭘﻴــﺸﺎﻣﺪ ﺑــﻪ ﻳﮑــﯽ ﺍﺯ ﻧﺰﺩﻳﮑﺘــﺮﻳﻦ ﮐــﺴﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺗﺒــﺪﻳﻞ ﺷــﺪ‪ ،‬ﻭ ﭼﻮﻧﮑــﻪ‬ ‫ﻧﺎﺋﺐ ﺍﻟﺴﻠﻄﻨﻪ ﺩﺭ ﺟﻨﮓ ﭼـﺎﻝﹺﺩﻳـﺮﺍﻥ ﺑـﻪﮐـﺸﱳ ﺭﻓﺘـﻪ ﺑـﻮﺩ‪ ،‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭﯼﺭﺍ ﺑـﻪﻣﻘـﺎﻡ‬ ‫ﻧﻴﺎﺑﺖ ﺳﻠﻄﻨﺖ ﺧﻮﻳﺶ ﻣﻨﺼﻮﺏ ﮐﺮﺩ‪.‬‬

‫ﻗــﺒﻼ ﮔﻔﺘــﻴﻢ ﮐــﻪ ﺍﻳــﻦ ﻣــﺮﺩ ﺩﺭ ﺍﺳــﭙﻬﺎﻥ ‪‬ﺑﻨ‪‬ــﺎﻳﯽ ﻣــﯽﮐــﺮﺩ؛ ﻭ ﻭﻗﺘــﯽ ﺍﺳــﭙﻬﺎﻥ ﺑــﻪﺩﺳــﺖ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﻓﺘــﺎﺩ ﳘــﺮﺍﻩ ﺩﻳﮕــﺮ ﻋﻨﺎﺻــﺮ ﻓﺮﺻــﺖﻃﻠــﺐ ﻭ ﺑﺰﻫﮑــﺎﺭﺍﻥ ﺷــﻬﺮﯼ ﺑــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬ ‫ﻧﺰﺩﻳــﮏ ﺷــﺪ‪ ،‬ﻭ ﺩﻭﺭﻣــﻴﺶ ﺧــﺎﻥ ﻭﯼﺭﺍ ﺑــﻪﻣﻘــﺎﻡ ﻭﺯﺍﺭﺕ ﺩﻳــﻮﺍﻥ ﺧــﻮﺩﺵ ﺗﻌﻴــﻴﻦ ﮐــﺮﺩ ﺗــﺎ‬

‫ﺣ ــﺴﺎﺑﺪﺍﺭ ﺗﺎﺭﺍﺟﻬ ــﺎﯼ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺑ ــﺮﺍﯼ ﺍﻭ ﺑﺎﺷ ــﺪ‪ .‬ﺳ ــﭙﺲ ﺍﺩﺍﺭﮤ ﺍﻣ ــﻮﺭ ﺍﺳ ــﭙﻬﺎﻥ ﺭﺍ ﺑ ــﻪﻭﯼ‬

‫ﺳﭙﺮﺩﻩ ﮐﻠﻴﮥ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺧـﻮﺩﺵ ﺭﺍ ﺑـﻪ ﺍﻭ ﺗﻔـﻮﻳﺾ ﮐـﺮﺩ‪ .‬ﺣـﺴﻴﻦ ﺑﻨـﺎ ﺍﺯ ﺁﻥ ﺯﻣـﺎﻥ ﺑـﺎ ﻟﻘـﺐ‬ ‫»ﻣﻴــﺮﺯﺍ ﺣــﺴﻴﻦ ﺍﺳــﭙﻬﺎﻧﯽ« ﺣــﺎﮐﻢ ﻣﻄﻠـﻖ‪‬ﺍﻟﻌﻨــﺎﻥ ﻧﺎﺣﻴــﮥ ﺍﺳــﭙﻬﺎﻥ ﮔﺮﺩﻳــﺪ‪ .‬ﻳﻘﻴ ‪‬ﻨــﺎ ﺍﻳــﻦ ﻣــﺮﺩ‬

‫ﺣﻠﻘﻪﺋﯽ ﺍﺯ ﺳﻠﺴﻠﮥ ﺍﺳﭙﻬﺎﻧﯽﹺ »ﳒﻢ ﺯﺭﮔﺮ« ﺑﻮﺩﻩ ﻭ ﭼـﻪ ﺑـﺴﺎ ﮐـﻪ ﭘﻴـﺸﺘﺮﻫﺎ ﳒـﻢ ﺯﺭﮔـﺮ ﺍﺯ ﺍﻭ‬ ‫ﻧــﺰﺩ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﲤﺠﻴــﺪﻫﺎﺋﯽ ﮐــﺮﺩﻩ ﺑــﻮﺩﻩ ﻭ ﺗﻮﺟــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﺑــﻪ ﺍﻭ ﻣﻌﻄــﻮﻑ‬ ‫ﺩﺍﺷﺘﻪ ﺑﻮﺩﻩ ﮐﻪ ﺍﻳﻨﮏ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﻭ ﺭﺍ ﻭﮐﻴﻞ ﺍﻟﺴﻠﻄﻨﮥ ﺧﻮﻳﺶ ﮐﺮﺩ‪.‬‬

‫ﺯﻣﺎﻧﯽ ﻣﻴﺮﺯﺍﺣﺴﻴﻦ ﺑﻪ ﻧﻴﺎﺑﺖ ﺳﻠﻄﻨﺖ ﺭﺳـﻴﺪ ﮐـﻪ ﺷﺨـﺼﻴﺘﻬﺎﯼ ﭘﺮﻗـﺪﺭﺕ ﻗﺰﻟﺒـﺎﺵ‬

‫ﻭ ﺗﱪﺍﻳــﯽ ﳘﭽــﻮﻥ ﺣــﺴﻴﻦ ﺑﻴــﮏ ﻟ ﹶﻠــﻪ‪ ،‬ﺧــﺎﻥ ﳏﻤــﺪ ﺍﺳــﺘﺎﺟﻠﻮ‪ ،‬ﻣﻴــﺮ ﺳــﻴﺪ ﺷــﺮﻳﻒ ﻭ ﻣﻴــﺮ‬ ‫ﻋﺒــﺪﺍﻟﺒﺎﻗﯽ ﻭ ﺑــﺴﻴﺎﺭﯼ ﺩﻳﮕــﺮ ﺩﺭ ﺟﻨــﮓ ﭼــﺎﻝﹺﺩﻳــﺮﺍﻥ ﺑــﻪ ﺧــﺎﮎ ﻫﻼﮐــﺖ ﺍﻓﺘــﺎﺩﻩ ﺑﻮﺩﻧــﺪ‪.‬‬

‫ﺧﻠﻴﻞ ﺳﻠﻄﺎﻥ ﺫﻭﺍﻟﻘـﺪﺭ ﮐـﻪ ﻧـﺎﻡ ﻭﺍﻟـﯽ ﭘـﺎﺭﺱ ﺩﺍﺷـﺖ ﺩﺭ ﺟﻨـﮓ ﭼﺎﻟـﺪﻳﺮﺍﻥ ﭘـﻴﺶ ﺍﺯ ﻓـﺮﺍﺭ‬ ‫ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﮔﺮﻳﺨﺘ ــﻪ ﻭ ﺯﻧ ــﺪﻩ ﻣﺎﻧ ــﺪﻩ ﺑ ــﻮﺩ‪ .‬ﺍﻳ ــﻦ ﻣ ــﺮﺩ ﺭﺍ ﻧﻴ ــﺰ ﻓﺮﺳ ــﺘﺎﺩﮤ ﺧ ــﺎﺹﹺ ﺷ ــﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺑﻪﺣﻴﻠﻪ ﺩﺭ ﺷﻴﺮﺍﺯ ﮐﺸﺖ‪ .‬ﭘﺲ ﺍﺯ ﺍﻭ ﻳﮑﯽ ﺩﻳﮕﺮ ﺍﺯ ﳘﻴﻦ ﻗﺒﻴﻠﮥ ﺗﺮﮐﺎﻥ‪ ‬ﺁﻣﺪﻩ ﺍﺯ‬

‫ﺍﻧﺎﺗﻮﻟﯽ ﮐﻪ ﻧﺎﻣﺶ ﻋﻠﯽ ﺑﻴﮏ ﺫﻭﺍﻟﻘﺪﺭ ﺑﻮﺩ ﺑﻪﺣﺎﮐﻤﻴﺖ ﺑﺮ ﻣﺮﺩﻡ ﭘﺎﺭﺱ ﺭﺳﻴﺪ‪.‬‬

‫ﺣ ــﺴﻴﻦ ﺑﻨ ــﺎ ﺩﺭ ﻣﻘ ــﺎﻡ ﻧﻴﺎﺑـ ـﺖ‪ ‬ﺳ ــﻠﻄﻨﺖ‪ ‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴـ ـﻞﹾ ﻟﻘ ــﺐ »ﻣﻴ ــﺮﺯﺍ ﺷ ــﺎﻩ ﺣ ــﺴﻴﻦ‬ ‫ﺍﺻﻔﻬﺎﻧﯽ« ﮔﺮﻓﺖ‪ ،‬ﻭ ﻃﺒﻖ ﻓﺮﻣﺎﻧﯽ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪﺍﻭ ﺩﺍﺩ ﺩﺭ ﺩﻫﺴﺎﻝ ﺁﺧﺮ ﻋﻤﺮ ﺷﺎﻩ‬

‫ﺍﲰﺎﻋﻴــﻞ ﻓﺮﻣــﺎﻥﺭﻭﺍﯼ ﺳﺮﺍﺳــﺮ ﮐــﺸﻮﺭ ﺷــﺪ ﻭ ﺑــﺎ ﺍﺳــﺘﻘﻼﻝ ﮐﺎﻣــﻞ ﻭ ﺑــﺪﻭﻥ ﻣﺮﺍﺟﻌــﻪ ﺑــﻪ ﺷــﺎﻩ‬ ‫ﻓﺮﻣ ــﺎﻥ ﻣ ــﯽﺭﺍﻧ ــﺪ ﻭ ﻋ ــﺰﻝ ﻭ ﻧ ــﺼﺐ ﻣ ــﯽﮐ ــﺮﺩ ﻭ ﳘ ــﮥ ﺍﻣ ــﻮﺭ ﮐ ــﺸﻮﺭ ﺭﺍ ﺍﳓ ــﺼﺎﺭ‪‬ﺍ ﺩﺭ ﺩﺳ ــﺖ‬

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‫‪۱۹۰‬‬ ‫ﺩﺍﺷﺖ‪» .‬ﻭﻟﯽﹺ ﺍﻣﺮ ﻣﺴﻠﻤﻴﻦﹺ ﺟﻬﺎﻥ« ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺍﺯ ﻋﻤﺮﺵ ﭼﻨﺎﻧﮑﻪ ﭘﺎﺋﻴﻦﺗﺮ ﺧﻮﺍﻫﻴﻢ‬ ‫ﺩﻳ ــﺪ ﺑ ــﻪ ﻳ ــﮏ ﻣﻮﺟ ــﻮﺩ ﻣﻔﻠ ــﻮﮎ ﻭ ﺑ ــﯽﺍﺭﺍﺩﻩ ﺗﺒ ــﺪﻳﻞ ﺷ ــﺪﻩ ﺑ ــﻮﺩ ﮐ ــﻪ ﺟ ــﺰ ﻣﻴﮕ ــﺴﺎﺭﯼ ﻭ‬ ‫ﻟـ ـ ــﻮﺍﻃﮕﺮﯼ ﻫـ ـ ــﻴﭻ ﮐـ ـ ــﺎﺭﯼ ﻧﺪﺍﺷـ ـ ــﺖ ﻭ ﺷـ ـ ــﺐ ﻭ ﺭﻭﺯﺵ ﺭﺍ ﺩﺭ ﮐـ ـ ــﺎﻣﮕﻴﺮﯼ ﺍﺯ ﺟﻮﺍﻧـ ـ ــﺎﻧﯽ‬

‫ﻣــﯽﮔﺬﺭﺍﻧــﺪ ﮐــﻪ ﺑــﻪﺯﻭﺭ ﺑــﺮﺍﻳﺶ ﺍﺯ ﺧﺎﻧــﻪﻫــﺎﯼ ﻣــﺮﺩﻡ ﺳ‪‬ــﻨﯽﻣﺎﻧــﺪﮤ ﺍﻳــﺮﺍﻥ ﺑﻴــﺮﻭﻥ ﮐــﺸﻴﺪﻩ‬ ‫ﻣﯽﺷﺪﻧﺪ ﻳﺎ ﺩﺭ ﮐﻮﯼ ﻭ ﺑﺮﺯ‪‬ﺎ ﺷﮑﺎﺭ ﻣﯽﺷﺪﻧﺪ‪.‬‬

‫ﻏﻴﺎﺙ ﺍﻟـﺪﻳﻦ ﺧﻮﺍﻧـﺪﻣﻴﺮ ﻧﻮﺷـﺘﻪ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭﻗﺘـﯽ ﻣﻨـﺼﺐ »ﻭﮐﺎﻟـﺖ ﻧﻔـﺲ‬

‫ﳘــﺎﻳﻮﻥ« ﺭﺍ ﺑ ــﻪ ﻣﻴــﺮﺯﺍ ﺷ ــﺎﻩ ﺣ ــﺴﻴﻦ ﺩﺍﺩ ﺑــﻪ ﳘ ــﮥ ﺍﻣ ــﺮﺍ ﻭ ﻭﺯﺭﺍ ﻭ ﺑﺰﺭﮔــﺎﻥ ﻗﺰﻟﺒ ــﺎﺵ ﻓﺮﻣ ــﺎﻥ‬

‫ﻧﻮﺷﺖ ﮐﻪ ﺍﺯ ﺁﻥ ﺑﻪﺑﻌﺪ ﳘﻪﮐﺎﺭﮤ ﺍﻣﻮﺭ ﺳـﻠﻄﻨﺖ »ﻣﻴـﺮﺯﺍ ﺷـﺎﻩ ﺣـﺴﻴﻦ ﺍﺻـﻔﻬﺎﻧﯽ« ﺍﺳـﺖ ﻭ‬

‫ﺍﻭ » ‪‬ﻣ ــﻦ ﺣﻴـ ـﺚﹸ ﺍﻹﺳ ــﺘﻘﻼﻝ ﻭ ﺍﻹﻧﻔ ــﺮﺍﺩ ﻣﺘﻌﻬ ــﺪ ﺑ ــﻪ ﺍﳒ ــﺎﻡ ﺍﻣ ــﻮﺭ ﺳ ــﻠﻄﻨﺖ ﻭ ﺟﻬ ــﺎﻥﺑ ــﺎﻧﯽ‬ ‫ﺧﻮﺍﻫـ ــﺪ ﺑـ ــﻮﺩ ﻭ ﳘﮕـ ــﺎﻥ ﺩﺭ ﮐـ ــﺸﻮﺭ ﺑﺎﻳـ ــﺪ ﮐـ ــﻪ ﻃﺮﻳـ ــﻖ ﻣﺘـ ــﺎﺑﻌﺘﺶ ﺭﺍ ﺑﭙﻴﻤﺎﻳﻨـ ــﺪ ﻭ ﻏﺎﺷـ ــﻴﮥ‬ ‫ﻣﻄﺎﻭﻋﺘﺶ ﺑﺮﺩﻭﺵ ﮔﺮﻓﺘﻪ ﺑﯽ ﻭﻗﻮﻑ ﻭ ﻣﺸﻮﺭﺗﺶ ﺩﺭ ﻫﻴﭻ ﻣﻬﻢ ﺍﺯ ﻣﻬﻤﺎﺕ ﺟﺰﺋﯽ ﻭﮐﻠﯽ‬ ‫ﻣ ــﺪﺧﻞ ﻧﻨﻤﺎﻳﻨ ــﺪ )ﻳﻌﻨ ــﯽ ﺑ ــﺪﻭﻥ ﺍﻃ ــﻼﻉ ﻭ ﻣ ــﺸﻮﺭﺕ ﺣ ــﺴﻴﻦ ﺑﻨ ــﺎ ﺩﺭ ﻫ ــﻴﭻ ﺍﻣ ــﺮﯼ ﺍﺯ ﺍﻣ ــﻮﺭ‬ ‫ﮐﺸﻮﺭﯼ ﻭ ﻟﺸﮑﺮﯼ ﺍﻋﻢ ﺍﺯ ﺟﺰﺋﯽ ﻭ ﮐﻠﯽ ﺩﺧﺎﻟﺖ ﻧﻮﺭﺯﻧﺪ(«‪.‬‬

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‫ﺑﺎ ﭼﻨﻴﻦ ﻓﺮﻣﺎﻧﯽ‪ ،‬ﺣﺴﻴﻦ ﺑﻨﺎﯼ ﺩﻳﺮﻭﺯ ﻭ ﻣﻴﺮﺯﺍ ﺷﺎﻩ ﺣﺴﻴﻦ ﺍﻣﺮﻭﺯ ﺣﺎﮐﻢ ﻣﻄﻠـﻖ ﮐـﻞ‬

‫ﮐﺸﻮﺭ ﻣﯽﺷﺪ‪ ،‬ﻭ ﻫﻴﭻ ﺗﺼﻤﻴﻤﯽ ﺑﺪﻭﻥ ﺍﺭﺍﺩﮤ ﺍﻭ ﮔﺮﻓﺘﻪ ﳕﯽﺷﺪ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﭼﺎﻝﹺﺩﻳـﺮﺍﻥ ﺭﻭﺣﻴـﻪﺍﺵ ﺭﺍ ﺑﺎﺧﺘـﻪ ﻭ ﺷﺨـﺼﻴﺘﯽ ﻧـﻮﻳﻦ‬

‫ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﮐﻪ ﺑﻪﮐﻠﯽ ﺑﺎ ﺷﺨﺼﻴﺖ ﺳﺎﺑﻘﺶ ﺗﻔﺎﻭﺕ ﺩﺍﺷﺖ‪ .‬ﺍﺯ ﺁﻥﭘﺲ ﺁﻥ ﺧﻮﺩﺷﻴﻔﺘﮕﯽ‬

‫ﻭ ﳔﻮﺕ ﮔﺬﺷﺘﻪ ﺭﺍ ﺩﺭﺳـﺮ ﻧﺪﺍﺷـﺖ‪ ،‬ﻭ ﳘـﻮﺍﺭﻩ ﻣـﯽﮐﻮﺷـﻴﺪ ﮐـﻪ ﺑـﺎ ﭘﻨـﺎﻩ ﺑـﺮﺩﻥ ﺑـﻪ ﻣـﺴﺘﯽ ﻭ‬ ‫ﳘﺎﻏﻮﺷ ــﯽ ﺑ ــﺎ ﭘ ــﺴﺮﺍﻥ ﺯﻳﺒ ــﺎ ﻫﺮﺍﺳ ــﯽ ﮐ ــﻪ ﺍﺯ ﺳ ــﻠﻄﺎﻥ ﺩﺭ ﺩﻝ ﺩﺍﺷ ــﺖ ﺭﺍ ﻓﺮﻭﻧ ــﺸﺎﻧ‪‬ﺪ‪ .‬ﺍﻭ ﺩﺭ‬

‫ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﻣﺘﻮﺟﻪ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﻧﻪ ﺧﺪﺍ ﺍﺳﺖ ﻭ ﻧﻪ ﳕﺎﻳﻨﺪﮤ ﺧﺪﺍ ﻭ ﻧﻪ ﻣﻮﺭﺩ ﲪﺎﻳﺖ ﺍﺋﻤﮥ‬ ‫ﺍﻃﻬﺎ ﹺﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ،‬ﺑﻠﮑﻪ ﻳﮏ ﻣﻮﺟﻮﺩ ﻧﺎﺗﻮﺍﻥ ﻭ ﺣﻘﻴﺮ ﺍﺳﺖ ﮐﻪ ﳎﺒﻮﺭ ﺍﺳﺖ ﺑﺮﺍﯼ ﳒﺎﺕ‬

‫ﺟــﺎﻧﺶ ﺩﺭ ﮔــﻮﺩﺍﻟﯽ ‪‬ــﺎﻥ ﺷــﻮﺩ ﺗــﺎ ﺩﺳــﺖ ﺳــﺮﺑﺎﺯﺍﻥ ﻋﺜﻤــﺎﻧﯽ ﺑــﻪ ﺍﻭ ﻧﺮﺳــﺪ ﻭ ﻭﯼﺭﺍ ﺑــﻪ ﺳــﺮ‬ ‫ﭼﻮﺑﮥ ﺍﻋﺪﺍﻡ ﻧﻔﺮﺳﺘﻨﺪ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳـﻦ ﺟﻨـﮓ‪ ‬ﺳـﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ ﺭﺍ ﭼﻨـﺎﻥ ﻧﻴﺮﻭﻣﻨـﺪ ﻳﺎﻓﺘـﻪ ﺑـﻮﺩ‬ ‫‪ ١‬ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ‪.۵۴۹ ،‬‬

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‫‪۱۹۱‬‬ ‫ﮐﻪ ﻣﯽﺗﻮﺍﻧﺴﺖ ﺑﺎ ﺍﺑﺰﺍﺭ ﻭ ﺁﻻﺕ ﭘﻴﺸﺮﻓﺘﻪﺋﯽ ﮐﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺖ ﺍﻭ ﻭ ﳘـﮥ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ‬ ‫ﺭﺍ ﺑﻪ ﺩﻳﺎﺭ ﻋﺪﻡ ﺑﻔﺮﺳﺘﺪ ﻭ ﺍﻳﺮﺍﻥ ﺭﺍ ﺗﺼﺎﺣﺐ ﮐﻨﺪ‪ .‬ﺍﻳﻨﮏ ﺍﻭ ﺍﺯ ﺁﻥ ﻣﯽﺗﺮﺳﻴﺪ ﮐﻪ ﺳﻠﻄﺎﻥ‬ ‫ﺩﻭﺑﺎﺭﻩ ﺗﺼﻤﻴﻢ ﺑﻪ ﺑﺎﺯﮔﺸﺖ ﺑﮕﻴﺮﺩ‪ .‬ﻟﺬﺍ ﭘﺲ ﺍﺯ ﺁﻧﮑـﻪ ﺩﺭ ﺗﱪﻳـﺰ ﺍﺳـﺘﻘﺮﺍﺭ ﻳﺎﻓـﺖ ﻧﺎﻣـﻪﺋـﯽ‬

‫ﺳﺮﺍﺳــﺮ ﻋﺠــﺰ ﻭ ﺍﻟﺘﻤــﺎﺱ ﻭ ﺯﺍﺭﯼ ﺑــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﻧﮕﺎﺷــﺖ ﻭ ﺍﺯ ﺳــﻠﻄﺎﻥ ﺗﻘﺎﺿــﺎ ﮐــﺮﺩ ﮐــﻪ‬ ‫ﮔﺬﺷﺘﻪﻫﺎ ﺭﺍ ﮐﻨﺎﺭ ﺑﮕﺬﺍﺭﺩ ﻭ ﺩﺳﺖ ﺩﻭﺳﺘﯽ ﻭ ﻣﻮﺩﺕ ﺭﺍ ﺑـﻪﺳـﻮﯼ ﻭﯼ ﺩﺭﺍﺯ ﮐﻨـﺪ‪ .‬ﺳـﻠﻄﺎﻥ‬

‫ﺳﻠﻴﻢ ﺩﺭ ﺳﻴﻮﺍﺱ ﺍﻳﻦ ﻧﺎﻣـﻪ ﺭﺍ ﺩﺭﻳﺎﻓـﺖ ﮐـﺮﺩ‪ ،‬ﻭ ﺗﻨـﻬﺎ ﭘﺎﺳـﺨﺶ ﺁﻥ ﺑـﻮﺩ ﮐـﻪ ﻓﺮﺳـﺘﺎﺩﮤ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺑﻪﺯﻧﺪﺍﻥ ﺍﻓﮑﻨﺪ )ﺯﻳﺮﺍ ﻗﺰﻟﺒﺎﺷﯽ ﺍﺯ ﺭﻋﺎﻳﺎﯼ ﻓﺮﺍﺭﯼ ﺧﻮﺩﺵ ﺑﻮﺩ(‪.‬‬

‫‪١‬‬

‫ﺍﳊﺎﻕ ﺍﺭﺯﳒﺎﻥ ﻭ ﺩﻳﺎﺭ ﺑﮑﺮ ﺑﻪﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ‬ ‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﺭ ﻋـﻴﻦ ﺣﺎﻟﻴﮑـﻪ ﭼـﺸﻢ ﻃﻤـﻊ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﻧﺪﺍﺷـﺖ‪ ،‬ﻭﻟـﯽ ﻭﻗﺘـﯽ ﻣﺘﻮﺟـﻪ‬

‫ﺷﺪ ﮐﻪ ﺍﻳﺮﺍﻥ ﺩﻭﺑﺎﺭﻩ ﺑﻪﺩﺳﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ ﺻـﻼﺡ ﮐـﺸﻮﺭﺵ ﺭﺍ ﺩﺭ ﺁﻥ ﺩﺍﻧـﺴﺖ‬ ‫ﮐــﻪ ﻣﺮﺯﻫــﺎﯼ ﺷــﺮﻕ ﻋﺜﻤــﺎﻧﯽ ﺭﺍ ﺑــﺎ ﺗــﺼﺮﻑ ﭘــﺎﺭﻩﻫــﺎﺋﯽ ﺍﺯ ﺍﻳــﺮﺍﻥ ﺩﺭ ﺍﻃــﺮﺍﻑ ﺩﺭﻳﺎﭼــﮥ ﻭﺍﻥ‬

‫ﮔﺴﺘﺮﺵ ﺩﻫﺪ‪ .‬ﺍﻭ ﺍﺯ ﺳﻴﻮﺍﺱ ﻟﺸﮑﺮﻫﺎﻳﯽ ﺭﺍ ﺑﻪ ﻗـﺼﺪ ﺗـﺴﺨﻴﺮ ﺍﺭﺯﳒـﺎﻥ ﻭ ﮐﻴﻔـﯽ ﻭ ﺁﻣ‪‬ـﺪ ﻭ‬

‫ﻣـ ــﺎﺭﺩﻳﻦ ﻓﺮﺳـ ــﺘﺎﺩ‪ ،‬ﻭ ﺩﮊ ﮐﻤـ ــﺎﺥ ﮐـ ــﻪ ﻣـ ــﺴﺘﺤﮑﻤﺘﺮﻳﻦ ﭘﺎﺩﮔـ ــﺎﻥ ﺍﻳﺮﺍﻧـ ــﯽ ﺩﺭ ﻏـ ــﺮﺏ ﺑـ ــﻮﺩ ﺭﺍ‬ ‫ﺗﺼﺮﻑ ﻭ ﻭﻳﺮﺍﻥ ﮐﺮﺩ ﻭ ﺁﺑﺎﺩﻳﻬﺎﯼ ﺍﻃﺮﺍﻑ ﺁﻥﺭﺍ ﻣﺘﺼﺮﻑ ﮔﺮﺩﻳﺪﻩ ﳘﻪ ﺭﺍ ﺿﻤﻴﻤﮥ ﺧﺎﮎ‬

‫ﮐﺸﻮﺭﺵ ﮐـﺮﺩ‪ .‬ﺑـﻪ ﺍﻳـﻦ ﺗﺮﺗﻴـﺐ ﺩﺭ ﻧﻴﻤـﮥ ﺍﻭﻝ ﺳـﺎﻝ ‪ ۸۹۴‬ﺳـﺮﺯﻣﻴﻦ ﺍﺭﺯﳒـﺎﻥ ﻭ ﺩﻳـﺎﺭ ﺑﮑـﺮ‪،‬‬

‫ﮐــﻪ ﺩﺭ ﲤ ــﺎﻡ ﺗــﺎﺭﻳﺦ ﻭ ﺍﺯ ﺯﻣ ــﺎﻥ ﺗــﺸﮑﻴﻞ ﺳ ــﻠﻄﻨﺖ ﻣﺎﺩﻫــﺎ ﺩﺭ ﺳ ــﺪﮤ ﻫﻔــﺘﻢ ﭘ ــﻴﺶ ﺍﺯ ﻣ ــﺴﻴﺢ‬

‫ﲞــﺶ ﺟــﺪﺍﻳﯽﻧﺎﭘــﺬﻳﺮ ﺍﻳــﺮﺍﻥ ﺑــﻪ ﴰــﺎﺭ ﻣــﯽﺭﻓــﺖ‪ ،‬ﺍﺯ ﺍﻳــﺮﺍﻥ ﺳــﻠﺐ ﺷــﺪﻩ ﺿــﻤﻴﻤﮥ ﮐــﺸﻮﺭ‬ ‫ﻋﺜﻤﺎﻧﯽ ﺷـﺪ‪ .‬ﺍﻳـﻦ ﲞـﺶ ﺍﺯ ﺍﻳـﺮﺍﻥ ﭘـﺎﺭﻩﺋـﯽ ﺍﺯ ﻏـﺮﺏ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﻭ ﲞـﺸﯽ ﺍﺯ ﺍﺭﻣﻨـﺴﺘﺎﻥ‬ ‫ﮐﻬــﻦ‪ ٢‬ﻭ ﺷــﺮﻕ ﮐﺎﭘﺎﺩﻭﮐﻴــﮥ ﮐﻬــﻦ ﺑــﻪ ﴰــﺎﺭ ﻣــﯽﺭﻓــﺖ‪ ،‬ﻭ ﺁﻣ‪‬ــﺪ )ﺁﻣﻴــﺪﺍ( ﻣﻬﻤﺘــﺮﻳﻦ ﺷــﻬﺮﺵ‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۲۹۰ / ۲ ،‬‬

‫‪ 2‬ﺍﺭﺯﳒﺎﻥ ﳘﺎﻥ ﺳﺮﺯﻣﻴﻨﯽ ﺍﺳﺖ ﮐﻪ ﺁﺧﺮﻳﻦ ﮐﺸﺘﺎﺭ ﳘﮕﺎﻧﯽ ﻭ ﻣﻴﻠﻴﻮﻧﯽ ﺍﺭﻣﻨﻴﺎﻥ ﺗﻮﺳﻂ‬ ‫ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﺁﺧﺮﻳﻦ ﺳﺎﳍﺎﯼ ﻋﻤﺮﺵ ﺩﺭ ﺁﻥ ﺍﳒﺎﻡ ﮔﺮﻓﺖ؛ ﺭﺧﺪﺍﺩﯼ ﮐﻪ ﺍﺭﻣﻨﻴﺎﻥ‬ ‫ﺟﻬﺎﻥ ﺧﺎﻃﺮﮤ ﺗﻠﺨﺶ ﺭﺍ ﺯﻧﺪﻩ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺗﺮﮐﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺍﻧﮑﺎﺭ ﻣﯽﮐﻨﻨﺪ ﺯﻳﺮﺍ‬ ‫ﻣﯽﭘﻨﺪﺍﺭﻧﺪ ﮐﻪ ﺑﺎ ﺍﻧﮑﺎﺭ ﺍﻳﻦ ﺟﻨﺎﻳﺖ ﻋﻈﻴﻢ ﺿﺪ ﺑﺸﺮﯼ ﮐﻪ ﺩﺭ ﺳﺪﮤ ﺑﻴﺴﺘﻢ ﻣﺴﻴﺤﯽ ﺍﳒﺎﻡ‬

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‫‪۱۹۲‬‬ ‫ﺑﻮﺩ‪ .‬ﻧﻴﻢﺳﺪﮤ ﭘﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻦ ﻗـﻀﺎﻳﺎ ﺁﻣ‪‬ـﺪ ﭘﺎﻳﺘﺨـﺖ ﺍﻳـﺮﺍﻥ ﺩﺭ ﺳـﻠﻄﻨﺖ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺑـﻮﺩ‪.‬‬ ‫ﺍﮔــﺮ ﺗــﺎﺭﻳﺦ ﺟﻨﮕﻬــﺎﯼ ﭼﻨــﺪﻳﻦﺻــﺪ ﺳــﺎﻟﮥ ﺍﻳــﺮﺍﻥ ﻭ ﺭﻭﻡ ﺩﺭ ﺯﻣــﺎﻥ ﭘﺎﺭﺗﻴــﺎﻥ ﻭ ﺳﺎﺳــﺎﻧﻴﺎﻥ ﺭﺍ‬ ‫ﺑﻪﻳﺎﺩ ﺑﻴـﺎﻭﺭﻳﻢ ﻣﺘﻮﺟـﻪ ﺧـﻮﺍﻫﻴﻢ ﺷـﺪ ﮐـﻪ ﳘـﮥ ﺁﻥ ﺟﻨﮕﻬـﺎ ﺩﺭ ﺍﺛـﺮ ﺗﻼﺷـﻬﺎﯼ ﺭﻭﻣﻴـﺎﻥ ﺑـﺮﺍﯼ‬ ‫ﺩﺳﺘﻴﺎﺑﯽ ﺑﻪ ﳘﻴﻦ ﺳﺮﺯﻣﻴﻨﯽ ﺑﻮﺩﮐﻪ ﺍﮐﻨـﻮﻥ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺑـﻪ ﺭﺍﺣﺘـﯽ ﻣﺘـﺼﺮﻑ ﮔﺮﺩﻳـﺪ‪.‬‬

‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺟﻨﮓ ﺷﺎﭘﻮﺭ ﺩﻭﻡ ﺳﺎﺳﺎﻧﯽ ﮐﻪ ﻣﻮﺿﻮﻉ ﮐﺘﺎﺏ ﻳﮑﯽ ﺍﺯ ﻣﻮﺭﺧﺎﻥ ﺭﻭﻣـﯽ ﺑـﻪﻧـﺎﻡ‬

‫ﺁﻣﻴﺎﻧﻮﺱ ﻣﺎﺭﺳﻠﻴﻨﻮﺱ ﺑﻮﺩﻩ ﺩﺭ ﳘﻴﻦ ﻣﻨﻄﻘﻪ ﺍﺗﻔﺎﻕ ﺍﻓﺘـﺎﺩ؛ ﻭ ﺷـﺎﭘﻮﺭ ﺩﻭﻡ ﺑـﺎ ﺭﺷـﺎﺩ‪‬ﺎﺋﯽ‬ ‫ﮐﻪ ﳘﺮﺍﻩ ﺑﺎ ‪‬ﻮﺭ ﻭ ﺟﺎﻥ ﺑﺮﮐﻔﯽ ﺑﻮﺩ ﻭ ﺩﺭ ﮐﺘﺎﺏ ﻣﺎﺭﺳـﻠﻴﻦ ﺗﻮﺿـﻴﺢ ﺩﺍﺩﻩ ﺷـﺪﻩ ﺍﺳـﺖ‪ ،‬ﺍﺯ‬ ‫ﺍﻳــﻦ ﲞــﺶ ﺍﻳــﺮﺍﻥ ﺩﻓــﺎﻉ ﮐــﺮﺩ ﻭ ﺷﮑــﺴﺖ ﺑــﺴﻴﺎﺭ ﺳــﺨﺘﯽ ﺑــﺮ ﺭﻭﻣﻴــﺎﻥ ﻭﺍﺭﺩ ﺁﻭﺭﺩ‪ .‬ﺳــﭙﺲ‬

‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺟﻨﮓ ﺍﻧﻮﺷەﺭﻭﺍﻥ ﺩﺍﺩﮔﺮ ﺑﺎ ﺭﻭﻣﻴﺎﻥ ﺑﺮﺳﺮ ﳘﻴﻦ ﻣﻨﻄﻘـﻪ ﺑـﻮﺩ ﮐـﻪ ﺍﻳـﺮﻥ ﺩﺭ ﺁﻥ‬ ‫ﭘﻴﺮﻭﺯ ﺩﺭﺁﻣﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﻳﺮﺍﻧﯽ ﻧﮕﻬﺒﺎﻧﯽ ﮐﺮﺩ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ﻧــﻪ ﺗــﺎﺭﻳﺦ ﻣــﯽﺩﺍﻧــﺴﺘﻨﺪ ﻭ ﻧــﻪ ﺍﺯ ﮔﺬﺷــﺘﻪﻫــﺎﯼ ﺍﻳــﺮﺍﻥ‬

‫ﺧــﱪ ﺩﺍﺷــﺘﻨﺪ ﻭ ﻧــﻪ ﻧــﺴﺒﺖ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﻫــﻴﭻﮔﻮﻧــﻪ ﺍﺣــﺴﺎﺱ ﺩﻟﺒــﺴﺘﮕﯽ ﺩﺭﺧــﻮﺩ ﻣــﯽﻳﺎﻓﺘﻨــﺪ‪.‬‬

‫ﺁ‪‬ــﺎ ﻳﻘــﻴﻦ ﺩﺍﺷــﺘﻨﺪ ﮐــﻪ ﺩﺭ ﺩﺭﻭﻥ ﺍﻳــﺮﺍﻥ ﺑــﻪﺣــﺪ ﮐــﺎﻓﯽ ﺛــﺮﻭﺕ ﺑــﺮﺍﯼ ﺗــﺎﺭﺍﺝ ﮐــﺮﺩﻥ ﻭﺟــﻮﺩ‬ ‫ﻼ ﻣﻬﻢ ﻧﺒﻮﺩ ﮐﻪ ﺍﻳﻦ ﻧﻘﻄﻪ ﺍﺯ ﺧﺎﮎ ﺍﻳﺮﺍﻥ ﺍﺯ ﺩﺳﺖ ﺑﺮﻭﺩ‪ .‬ﺁﻧﭽـﻪ ﮐـﻪ‬ ‫ﺩﺍﺭﺩ‪ .‬ﺑﺮﺍﯼ ﺁ‪‬ﺎ ﺍﺻ ﹰ‬ ‫ﺑﺮﺍﯼ ﺁ‪‬ﺎ ﻣﻬﻢ ﺑﻮﺩ ﺁﻧﮑﻪ ﻗﺪﺭﺗﺸﺎﻥ ﺩﺭ ﺩﺭﻭﻥ ﺍﻳﺮﺍﻥ ﳏﻔﻮﻅ ﺑﺎﺷﺪ ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺎ ﺍﺳـﺘﻔﺎﺩﻩ‬

‫ﺍﺯ ﳑﺘﻠﮑــﺎﺕ ﻭ ﺛﺮﻭ‪‬ــﺎﯼ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑــﻪ ﺯﻧــﺪﮔﯽ ﺍﺩﺍﻣــﻪ ﺩﺍﺩﻩ ﺧــﻮﺵ ﺑﮕﺬﺭﺍﻧﻨــﺪ ﻭ »ﻣــﺬﻫﺐﹺ‬

‫ﺣـﻖﹺ« ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺑــﺮ ﻣــﺮﺩﻡ ﲢﻤﻴــﻞ ﻭ »ﻣــﺬﻫﺐ ﻣﻨــﺴﻮﺥ« ﺭﺍ ﻧــﺎﺑﻮﺩ ﮐﻨﻨــﺪ‪ .‬ﺳــﺮﺯﻣﻴﻨﯽ ﮐــﻪ‬

‫ﺍﮐﻨﻮﻥ ﺗﺮﮐﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺍﺷـﻐﺎﻝ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﻧـﻪ ﻣﻴـﺮﺍﺙ ﭘـﺪﺭﺍﻥ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻮﺩ ﻧـﻪ ﻧﻴﺎﮐـﺎﻥ‬

‫ﺁ‪‬ﺎ ﺑﺮﺍﯼ ﻧﮕﻬﺪﺍﺭﯼ ﺁﻥ ﺧـﻮﻥ ﺩﺍﺩﻩ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﻧـﻪ ﺍﻧﮕﻴـﺰﻩﺋـﯽ ﻧـﺰﺩ‪ ‬ﺁ‪‬ـﺎ ﻭﺟـﻮﺩ ﺩﺍﺷـﺖ ﺗـﺎ‬ ‫ﺑﺮﺍﯼ ﺍﺯ ﺩﺳﺖ ﺭﻓﱳ ﺍﻳﻨﻬﺎ ﺩﻝ ﺑﺴﻮﺯﺍﻧﻨﺪ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﻣﺮﺩﻣـ ــﯽ ﺑﻮﺩﻧـ ــﺪ ﮐـ ــﻪ ﺍﺯ ﮊﺭﻓـ ــﺎﯼ ﺑﻴﺎﺑﺎ‪‬ـ ــﺎ ﻭ ﺍﺯ ﺩﺭﻩﻫـ ــﺎﯼ ﮐﻮﻫـ ــﺴﺘﺎ‪‬ﺎﯼ‬

‫ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﺎ ﭘــﺎﯼ ﺑﺮﻫﻨــﻪ ﻭ ﺩﺳــﺖ ﺧــﺎﻟﯽ ﻭ ﺷــﮑﻢﹺ ﮔﺮﺳــﻨﻪ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﺳــﺮﺍﺯﻳﺮ ﺷــﺪﻩ ﻭ ﳘــﮥ‬ ‫ﻧﻌﻤﺘــﻬﺎﯼ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴــﺎﺭ ﮔﺮﻓﺘــﻪ ﺑﻮﺩﻧــﺪ؛ ﺑــﻴﺶ ﺍﺯ ﺁﻥ ﻫــﻢ ﭼﻴــﺰﯼ ﳕــﯽﺧﻮﺍﺳــﺘﻨﺪ‪.‬‬ ‫ﺩﺍﺩﻧﺪ ﻣﯽﺗﻮﺍﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﻳﺎﺩﻫﺎﯼ ﻣﺮﺩﻡ ﺟﻬﺎﻥ ﺑﺮﺩ‪.‬‬

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‫‪۱۹۳‬‬ ‫ﻼ ﺑﺮﺍﯼ ﺁﻥ ﺗﺮﮐﺎﻥ‪ ‬ﺑﻴﺎﺑـﺎﻧﯽ ﻣﻔـﺎﻫﻴﻤﯽ ﭼـﻮﻥ ﻭﻃـﻦ ﻭ ﺷـﺮﻑ ﻭ ﺗـﺎﺭﻳﺦ ﻭ ﻣﻘﻮﻟـﻪﻫـﺎﺋﯽ ﺍﺯ‬ ‫ﺍﺻ ﹰ‬ ‫ﺍﻳــﻦ ﻗﺒﻴــﻞ ﻣﻌﻨــﺎ ﳕــﯽﺩﺍﺩ ﺗــﺎ ﺩﺭ ﺻــﺪﺩ ﺣﻔــﻆ ﻣﺮﺯﻫــﺎﯼ ﮐــﺸﻮﺭ ﺍﻳــﺮﺍﻥ ﺑﺎﺷــﻨﺪ‪ .‬ﺁ‪‬ــﺎ ﻣﺮﺩﻣــﯽ‬ ‫ﺑﻮﺩﻧﺪ ﺑﯽﺗﺎﺭﻳﺦ ﮐﻪ ﮔﺬﺷﺘﻪﺋﯽ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺁﻳﻨﺪﻩﺋﯽ ﺭﺍ ﻧﻴﺰ ﳕـﯽﺗﻮﺍﻧـﺴﺘﻨﺪ ﺗـﺼﻮﺭ ﮐﻨﻨـﺪ‪،‬‬

‫ﻭ ﺗﻨــﻬﺎ ﻓﮑﺮﺷــﺎﻥ ﻟــﺬﺕ ﺑــﺮﺩﻥ ﺍﺯ ﺯﻣــﺎﻥ ﺣﺎﻟــﺸﺎﻥ ﺑــﻮﺩ‪ .‬ﺑــﻪﳘــﻴﻦ ﺳــﺒﺐ ﻫــﻢ ﺩﺭ ﺻــﻔﺤﺎﺕ‬ ‫ﮔﺬﺷﺘﻪ ﺩﻳﺪﻳﻢ ﮐﻪ ﺁ‪‬ﺎ ﻳﺎ ﺳﺮﮔﺮﻡ ﺗﺎﺭﺍﺟﮕﺮﯼ ﺑﻮﺩﻧﺪ ﻳﺎ ﻋﻴﺶ ﻭ ﻋﺸﺮﺕ‪.‬‬

‫ﺟـﺪﺍ ﺷــﺪﻥ ﺳــﺮﺯﻣﻴﻦ ﺍﺭﺯﳒـﺎﻥ ﻭ ﺩﻳــﺎﺭ ﺑﮑــﺮ ﺍﺯ ﺍﻳــﺮﺍﻥ ﻭ ﺿـﻤﻴﻤﻪ ﺷــﺪﻥ ﺁﻥ ﺑــﻪ ﺧــﺎﮎ‬

‫ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺑﻼﺋﯽ ﺑـﻮﺩ ﮐـﻪ ﺷـﻌﺎﺭ ﺍﺑﻠﻬﺎﻧـﮥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺻـﻔﻮﯼ )ﺟﻨـﮓ ﺗـﺎ ﻧـﺎﺑﻮﺩﯼ‬

‫ﺳﻨﻴﺎﻥ ﺟﻬﺎﻥ( ﻭ ﲢﺮﻳﮑﺎﺕ ﮐﻮﺩﮐﺎﻧﮥ ﺍﻭ )ﺷـﻮﺭﺍﻧﺪﻥ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ‬ﮐـﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ ﺑـﻪ ﻫـﺪﻑ‬

‫ﺍﳏــﺎﯼ ﺳــﻨﻴﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ( ﺑــﺮ ﺳــﺮ ﺍﻳــﺮﺍﻥ ﺁﻭﺭﺩﻩ ﺑــﻮﺩ‪ .‬ﭼﻨــﺪ ﺳــﺎﻝ ﭘــﻴﺶ ﺍﺯ ﺍﻳــﻦ‪ ،‬ﺩﺭ ﺷــﺮﻕ‬

‫ﮐﺸﻮﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﺳﻐﺪ ﻭ ﺧﻮﺍﺭﺯﻡ ﻭ ﴰﺎﻝ ﺧﺮﺍﺳـﺎﻥ ﺍﺯ ﺍﻳـﺮﺍﻥ ﺑﺮﻳـﺪﻩ ﺷـﺪﻩ ﺑـﻮﺩ ﺗـﺎ ﺑـﺮﺍﯼ‬ ‫ﳘﻴﺸﻪ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﺮﻳﺪﻩ ﲟﺎﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻧﺴﻠﻬﺎﯼ ﺑﻌﺪﯼ‪ ‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﲰﺮﻗﻨﺪ ﻭ ﲞﺎﺭﺍ ﻭ ﺧـﻮﺍﺭﺯﻡ‬

‫ﻭ ﻣــﺮﻭ ﺑــﻪ ﺟــﺮﻡ ﺍﻳﺮﺍﻧــﯽ ﺑــﻮﺩﻥ ﻣــﻮﺭﺩ ﺗﻌــﺪﯼ ﺗﺮﮐــﺎﻥ ﻭﺍﻗــﻊ ﺷــﻮﻧﺪ ﮐــﻪ ﺩﺭ ﺍﺛــﺮ ﺳﻴﺎﺳــﺘﻬﺎﯼ‬ ‫ﺍﻧﺴﺎﻥﺳﺘﻴﺰﺍﻧﮥ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺻﻔﻮﯼ ﺑﻪ ﻗﻮﻣﯽ ﺿﺪ ﺍﻳﺮﺍﻧﯽ ﺗﺒـﺪﻳﻞ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺗـﺎ ﻋﺒﻴـﺪﺍﷲ‬ ‫ﺧـﺎﻥ ﺯﻧـﺪﻩ ﺑــﻮﺩ‪ ،‬ﺑـﻪﺳــﺒﺐ ﻋﻼﻗـﻪﺋـﯽ ﮐــﻪ ﺑـﻪ ﺗــﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨـﮓ ﺍﻳـﺮﺍﻥ ﺩﺍﺷــﺖ ﺍﻳـﻦ ﻓﺎﺟﻌــﻪ‬

‫ﭘــﻴﺶ ﻧﻴﺎﻣــﺪ‪ ،‬ﻭﻟــﯽ ﻳــﮏﻧــﺴﻠﯽ ﭘــﺲ ﺍﺯ ﺍﻭ ﺳﻴﺎﺳــﺖ ﺍﻳﺮﺍﻧــﯽﺳــﺘﻴﺰﯼ ﺩﺭ ﺍﺯﺑﮑــﺎﻥ ﭘﺪﻳــﺪﺍﺭ‬

‫ﮔﺸﺖ ﻭ ﭼﻴﺰﯼ ﻧﮕﺬﺷﺖ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺧﻮﺍﺭﺯﻡ ﻭ ﺳـﻐﺪ ﻭ ﻣـﺮﻭ ﺑـﻪ ﺧـﺎﻃﺮ ﺯﻧـﺪﻩ ﻣﺎﻧـﺪﻥ ﻭ ﺍﺯ‬

‫ﺗﻌــﺪﯼ ﺗﺮﮐــﺎﻥ ﻣــﺼﻮﻥ ﻣﺎﻧــﺪﻥ ﭼــﺎﺭﻩ ﺟــﺰ ﺁﻥ ﻧﺪﺍﺷــﺘﻨﺪ ﮐــﻪ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﳘﺮﻧــﮓ ﺗﺮﮐــﺎﻥ‬

‫ﮐﻨﻨــﺪ ﻭ ﺯﺑــﺎﻥ ﺗﺮﮐــﯽ ﺑﻴﺎﻣﻮﺯﻧــﺪ ﻭ ﺯﺑــﺎﻥ ﻗــﻮﻣﯽ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺭﻫــﺎ ﮐﻨﻨــﺪ ﻭ ﺩﺭ ﺧــﻼﻝ ﺩﻭﺳــﻪ‬ ‫ﻧﺴﻞ ﺑﻪﮐﻠﯽ »ﺗﺮﮎ« ﺷﻮﻧﺪ ﻭ ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩﻧﺸﺎﻥ ﺭﺍ ﺑﺮﺍﯼ ﳘﻴﺸﻪ ﺍﺯﺧﺎﻃﺮ ﺑﺰﺩﺍﻳﻨﺪ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺑﻪ ﺟﺎﯼ ﺁﻧﮑﻪ ﺩﺭ ﺻﺪﺩ ﭼﺎﺭﻩﮔـﺮﯼ ﺑـﺮﺍﯼ ﳑﺎﻧﻌـﺖ ﺍﺯ‬

‫ﺍﳊﺎﻕ ﺯﻣﻴﻨﻬﺎﯼ ﺍﻳﺮﺍﻥ ﺑﻪ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺑﺎﺷﻨﺪ ﺩﺭ ﺻﺪﺩ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩﻥ ﺧﻄﺮ ﻋﺜﻤـﺎﻧﯽ‬ ‫ﺑﺮﺁﻣﺪﻧــﺪ ﻭ ﺑــﻪ ﻋــﻴﺶ ﻭ ﻧــﻮﺵ ﭘﺮﺩﺍﺧﺘﻨــﺪ‪ .‬ﻭﻗﺘــﯽ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺍﺭﺯﳒــﺎﻥ ﻭ ﺩﻳــﺎﺭ ﺑﮑــﺮ ﺭﺍ‬ ‫ﺭﲰ‪‬ﺎ ﺿﻤﻴﻤﮥ ﮐﺸﻮﺭﺵ ﻣﯽﮐﺮﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺩﺭ ﺩﺷﺖ‪ ‬ﺍﻭﺟـﺎﻥ ﻧﺰﺩﻳﮑـﯽﹺ‬ ‫ﺑــﺴﺘﺎﻥﺁﺑ ــﺎﺩ ﺳ ــﺮﮔﺮﻡﹺ ﺷــﮑﺎﺭ ﻭ ﻋ ــﺸﺮﺕ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﻭ ﭼــﻮﻥ ﺍﺯ ﺍﻳﻨﺠ ــﺎ ﺳ ــﻴﺮ ﺷــﺪﻧﺪ ﺑ ــﻪ ﻧﺎﺣﻴ ــﮥ‬

‫ﺍﺭﺩﺑﻴﻞ ﺭﻓﺘﻨﺪ ﺗﺎ ﺑـﻪ ﻋﺸﺮ‪‬ﺎﻳـﺸﺎﻥ ﺍﺩﺍﻣـﻪ ﺩﻫﻨـﺪ‪ ،‬ﻭ ﭼﻨـﺪﯼ ﺑﻌـﺪ ﮐـﻪ ﺗﺎﺑـﺴﺘﺎﻥ ﻓﺮﺍﺭﺳـﻴﺪ ﺑـﻪ‬

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‫‪۱۹۴‬‬ ‫ﺳـ ــﻬﻨﺪ ﺭﻓﺘﻨـ ــﺪ ﺗـ ــﺎ ﻓـ ــﺼﻞ ﮔﺮﻣـ ــﺎ ﺭﺍ ﺩﺭ ﺁﻥ ﻣﻨﻄﻘـ ــﮥ ﺧـ ــﻮﺵ ﺁﺏ ﻭ ﻫـ ــﻮﺍ ﺑﮕﺬﺭﺍﻧﻨـ ــﺪ‪ ١.‬ﺁ‪‬ـ ــﺎ‬ ‫ﮐــﻮﭼﮑﺘﺮﻳﻦ ﺍﻧــﺪﻭﻫﯽ ﺍﺯ ﺁﻥﳘــﻪ ﻓﺠــﺎﻳﻊ ﮐــﻪ ﺑــﺮ ﺍﻳــﺮﺍﻥ ﺭﻓﺘــﻪ ﺑــﻮﺩ ﺩﺭ ﺩﻝ ﻧﺪﺍﺷــﺘﻨﺪ ﺯﻳــﺮﺍ‬ ‫ﺑﻴﮕﺎﻧﮕﺎﻧﯽ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﯽ ﻫﻴﭻ ﺗﻌﻠﻖﹺ ﺧﺎﻃﺮﯼ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﺭ ﻧﻴﻤﻪﻫـﺎﯼ ﺗﺎﺑـﺴﺘﺎﻥ ﺍﺯ ﺳـﻴﻮﺍﺱ ﺑـﻪ ﺍﺳـﺘﺎﻧﺒﻮﻝ ﺑﺮﮔـﺸﺖ؛ ﻭﻟـﯽ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﻓﮑﺮ ﻧﺒﻮﺩ ﻳﺎ ﻣﯽﺗﺮﺳﻴﺪ ﮐﻪ ﺍﺯ ﻓﺮﺻﺖ ﺩﻭﺭﺷﺪﻥ ﺍﻭ ﺍﺯ ﻣﻨﻄﻘﻪ ﺍﺳﺘﻔﺎﺩﻩ ﮐـﺮﺩﻩ‬

‫ﺯﻣﻴﻨ ــﻬﺎﯼ ﺍﺷ ــﻐﺎﻟﯽ ﺭﺍ ﺑ ــﺎﺯﭘﺲ ﮔﻴ ــﺮﺩ‪ .‬ﺍﻭ ﺑ ــﺎﺯﻫﻢ ﺩﺭ ﻣﻨﻄﻘ ــﮥ ﺧ ــﻮﺵ ﺁﺏ ﻭ ﻫ ــﻮﺍﯼ ﺳ ــﻬﻨﺪ‬ ‫ﺑـﻪﺑـﺎﺯﯼ ﻭ ﻋــﺸﺮﺕ ﺍﺩﺍﻣـﻪ ﺩﺍﺩ ﻭ ﺗــﺎ ﺍﻭﺍﺧـﺮ ﭘــﺎﺋﻴﺰ ﮐـﻪ ﻫــﻮﺍ ﺭﻭ ﺑـﻪ ﺳــﺮﺩﯼ ‪‬ـﺎﺩ ﺩﺭ ﺁﻥ ﻧﺎﺣﻴــﻪ‬

‫ﻣﺎﻧﺪ‪ .‬ﺍﻭ ﺩﺭ ﺳﻬﻨﺪ ﺑﻮﺩ ﮐﻪ ﺧﱪ ﮐﺸﺘﻪ ﺷﺪﻥ‪ ‬ﺧﻠﻴﻔﮥ ﺑﺮﺟﺴﺘﻪﺍﺵ ﻧﻮﺭﻋﻠﯽ ﺧﻠﻴﻔﻪ ﺑﻪﺩﺳـﺖ‬

‫ﺳﭙﺎﻫﻴﺎﻥ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺭﺍ ﺷﻨﻴﺪ‪ ،‬ﻭ ﺧﱪ ﺭﺍ ﺑﺎ ﺑـﯽﺗﻔـﺎﻭﺗﯽ ﮐﺎﻣـﻞ ﺑﺮﮔـﺰﺍﺭ ﮐـﺮﺩ‪ .‬ﻋـﺸﺮ‪‬ﺎﯼ‬

‫ﺍﻭ ﺩﺭ ﻫﺮ ﻓﺼﻠﯽ ﺩﺭ ﻣﺮﻍﺯﺍﺭﯼ ﺑﻮﺩ؛ ﮔﺎﻩ ﺩﺭ ﻣﻨﻄﻘﮥ ﺍﺳﭙﻬﺎﻥ‪ ،‬ﮔـﺎﻩ ﺩﺭ ﻣﻨﻄﻘـﮥ ﳘـﺪﺍﻥ‪ ،‬ﮔـﺎﻩ‬ ‫ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ‪ ،‬ﮔ ــﺎﻩ ﺩﺭ ﺷ ــﻬﺮﻳﺎﺭ ﺭﯼ ﻭ ﮔ ــﺎﻩ ﺩﺭ ﺟ ــﺎﯼ ﺩﻳﮕــﺮ‪ .‬ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺑ ــﻪ ﺍﻳ ــﻦ ﻧﻘ ــﻞ ﻭ‬

‫ﺍﻧﺘﻘﺎﳍ ــﺎﯼ ﺗﺎﺑ ــﺴﺘﺎﻧﻪ ﻭ ‪ ‬ــﺎﺭﻩ ﻭ ﺯﻣ ــﺴﺘﺎﻧﻪ ﻭ ﭘ ــﺎﺋﻴﺰﻩ ﺑ ــﻪﺯﺑ ــﺎﻥ ﺧﻮﺩﺷ ــﺎﻥ »ﻳ ــﻴﻼﻕ ﻗ ــﺸﻼﻕ«‬

‫ﻣ ــﯽﮔﻔﺘﻨ ــﺪ؛‪ ٢‬ﻟ ــﺬﺍ ﺩﺭ ﮔﺰﺍﺭﺷ ــﻬﺎﯼ ﺗ ــﺎﺭﻳﺦﻧﮕ ــﺎﺭﺍﻥ ﺻ ــﻔﻮﯼ ﻣ ــﯽﺧ ــﻮﺍﻧﻴﻢ ﮐ ــﻪ ﻣ ــﺜﻼ ﺷ ــﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ ﺩﺭ ﻧـﻮﺭﻭﺯ ﺩﺭ ﻳـﻴﻼﻕ ﺳـﻮﺭﻟﻖ ﺑﻮﺩﻧـﺪ‪ ،‬ﺳـﭙﺲ ﺑـﻪ ﺭﻭﺩﺧﺎﻧـﮥ ﺗﻠـﻮﺍﺭ‬

‫ﺭﻓﺘﻨـﺪ ﻭ ﻳﮑﻤـﺎﻩ ﺩﺭ ﺁﳒـﺎ ﺑــﻪ ﺻـﻴﺪ ﻣـﺎﻫﯽ ﻣـﺸﻐﻮﻝ ﺑﻮﺩﻧــﺪ؛ ﺳـﭙﺲ ﺑـﻪ ﺷـﮑﺎﺭﮔﺎﻫﻬﺎ ﺭﻓــﺖ ﻭ‬ ‫ﺷﮑﺎﺭﮐﻨﺎ ﻣﯽﺭﻓﺖ ﺗﺎ ﺑﻪ ﻗﻢ ﺭﺳﻴﺪ‪ .‬ﺯﻧﺪﮔﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻧﺶ ﭘـﺲ ﺍﺯ ﺟﻨـﮓ‬

‫ﭼﺎﻝﺩﻳﺮﺍﻥ ﺍﻳﻦﮔﻮﻧﻪ ﻣﯽﮔﺬﺷﺖ‪ .‬ﺁ‪‬ﺎ ﺩﺭ ﻫﻴﭻ ﺷﻬﺮﯼ ﻣﺴﺘﻘﺮ ﳕﯽﺷـﺪﻧﺪ؛ ﺯﻳـﺮﺍ ﺯﻧـﺪﮔﯽ‬ ‫ﺑﻴﺎﺑﺎﻧﯽﹺ ﺳﻨﺘﯽﺷﺎﻥ ﺑﻪﺁ‪‬ﺎ ﻳﺎﺩ ﺩﺍﺩﻩ ﺑﻮﺩ ﮐﻪ ﳘﻴﺸﻪ ﺩﺭ ﮔﺸﺖ ﻭ ﮔﺪﺍﺭ ﺑﺎﺷـﻨﺪ‪ .‬ﺍﻳﻨﮑـﻪ ﺁ‪‬ـﺎ‬

‫ﺑﻪ ﻫﻴﭻ ﺳﺮﺯﻣﻴﻨﯽ ﻭﺍﺑﺴﺘﮕﯽ ﻭ ﺩﻟﺒﺴﺘﮕﯽ ﻧﺪﺍﺷﺘﻨﺪ ﺍﺯ ﳘﻴﻦ ﺳﻨﺖ ﺁﻣﺪﻩ ﺑﻮﺩ‪.‬‬

‫ﭘــﺲ ﺍﺯ ﻣﺮﺍﺟﻌــﺖ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺑــﻪ ﺍﺳــﺘﺎﻧﺒﻮﻝ‪ ،‬ﭼﻨــﺪ ﺗــﻦ ﺍﺯ ﺍﻣــﺮﺍﯼ ﮐﺮﺩﺳــﺘﺎﻥ ﺑــﻪ‬

‫ﺳﺮﮐﺮﺩﮔﯽﹺ ﺷﻴﺦ ﺍﺩﺭﻳﺲ ﺑﺪﻟﻴﺴﯽ ﺑـﻪﺣـﻀﻮﺭ ﺳـﻠﻄﺎﻥ ﺭﺳـﻴﺪﻧﺪ ﻭ ﺍﺯ ﺍﻭ ﺗﻘﺎﺿـﺎ ﮐﺮﺩﻧـﺪ ﮐـﻪ‬ ‫ﺑ ــﺮﺍﯼ ﳒ ــﺎﺕ ﻣ ــﺮﺩﻡ ﮐﺮﺩﺳ ــﺘﺎﻥ ﺍﺯ ﺧﻄ ــﺮ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﻗ ــﺪﺍﻣﯽ ﺍﳒ ــﺎﻡ ﺩﻫ ــﺪ‪ .‬ﻭﻗﺘ ــﯽ ﺷ ــﺎﻩ‬ ‫‪ 1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۵۵۰ ،‬‬ ‫‪ 2‬ﺍﻳﻦ ﺩﻭ ﻭﺍﮊﻩ ﺩﺭ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﻣﻌﺎﺩﻝ ﻧﺪﺍﺭﺩ‪.‬‬

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‫‪۱۹۵‬‬ ‫ﺍﲰﺎﻋﻴـ ــﻞ ﺍﺯ ﺍﻳـ ــﻦ ﻗـ ــﻀﻴﻪ ﺍﻃـ ــﻼﻉ ﻳﺎﻓـ ــﺖ‪ ،‬ﺷـ ــﻮﻫﺮﺍﻥ ﺩﻭ ﺧﻮﺍﻫﺮﺧﻮﺍﻧـ ــﺪﻩﺍﺵ ﻗـ ــﺮﻩﺑﻴـ ــﮏ‬

‫ﺍﺳﺘﺎﺟﻠﻮ ﻭ ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﺭﺍ ﺑﻪ ﴰﺎﻝ ﮐﺮﺩﺳﺘﺎﻥ ﮔﺴﻴﻞ ﮐﺮﺩ‪ ١.‬ﻣﺮﺩﻡ ﻣﻨﻄﻘـﻪ ﮐـﻪ ﺗﺎﺑﻌﻴـﺖ‬ ‫ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺭﺍ ﺑﺮ ﺗﺎﺑﻌﻴﺖ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺗﺮﺟﻴﺢ ﻣﯽﺩﺍﺩﻧﺪ ﻣﺎﻧﻊ ﻭﺭﻭﺩ ﺍﻳﻨﻬﺎ ﺷﺪﻧﺪ‪.‬‬

‫ﺷﻴﺦ ﺍﺩﺭﻳﺲ ﺑﺪﻟﻴﺴﯽ ﺑﺎ ﲪﺎﻳﺖ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺑﻪﺟﻨﮓ ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﻭ ﻗـﺮﻩﺑﻴـﮏ ﺭﻓـﺖ‪.‬‬

‫ﻗﺮﻩﺑﻴﮏ ﮐﺸﺘﻪ ﺷﺪ ﻭ ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﮔﺮﻳﺨﺘﻪ ﺧـﻮﺩ ﺭﺍ ﺑـﻪ ﺍﺭﺩﻭﯼ ﻋـﺸﺮﺕ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﺩﺭ ﻣﺮﻍﺯﺍﺭﯼ ﮐﻪ ﻧﺎﻡﹺ ﺗﺮﮐﯽﹺ ﻳﻴﻼﻕﹺ ﺳﻮﺭﻟﻮﻕ ﺑﻪ ﺁﻥ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﺭﺳﺎﻧﺪ ﺗﺎ ﺧﱪ ﻭﺍﻗﻌﻪ ﺭﺍ ﺑـﻪ‬

‫ﺍﻭ ﺑﺮﺳــﺎﻧﺪ )ﻓــﺮﻭﺭﺩﻳﻦ ‪ .(۸۹۵‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﺎ ﺷــﻨﻴﺪﻥ ﺍﻳــﻦ ﺧــﱪ ﺑــﻪﻭﺣــﺸﺖ ﺍﻓﺘــﺎﺩ ﮐــﻪ‬

‫ﻣﺒــﺎﺩﺍ ﺳــﻠﻄﺎﻥ ﺑــﺎﺯ ﺑــﻪﻓﮑــﺮ ﺟﻨــﮓ ﺩﻳﮕــﺮ ﻭ ﺑﺮﺍﻧــﺪﺍﺯﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑﻴﻔﺘــﺪ‪ .‬ﺍﻭ ﺑــﺎﺯ ﺩﺭﺻــﺪﺩ‬

‫ﺩﳉﻮﻳﯽ ﺍﺯ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﺮﺁﻣﺪ‪ ،‬ﻭ ﻫﻴﺄﺗﯽ ﺭﺍ ﺑﺎ ﻫﺪﺍﻳﺎﯼ ﮔﺮﺍﻧﺒـﻬﺎ ﻭ ﻳـﮏ ﻧﺎﻣـﮥ ﺧﺎﺿـﻌﺎﻧﻪ‬

‫ﻭ ﻣﻠﺘﻤــﺴﺎﻧﻪ ﺑــﻪﺍﺳــﺘﺎﻧﺒﻮﻝ ﻓﺮﺳــﺘﺎﺩ‪ .‬ﺍﻭ ﺩﺭ ﻧﺎﻣــﻪﺍﺵ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺭﺍ »ﺑﺮﺍﻓﺮﺍﺯﻧــﺪﮤ ﭘــﺮﭼﻢ‬ ‫ﻣ‪‬ﻠـﮏ ﻭ ﺩﻳـﻦ«‪» ،‬ﺣـﺎﻣﯽ ﺍﺳـﻼﻡ ﻭ ﻣـﺴﻠﻤﻴﻦ« ﻭ »ﺗﺄﻳﻴﺪﺷـﺪﮤ ﺩﺭﮔـﺎﻩ ﺑـﺎﺭﯼ ‪‬ﺗﻌـﺎﻟٰﯽ« ﺧﻄــﺎﺏ‬

‫ﮐﺮﺩﻩ ﺍﺯ ﺳﻠﻄﺎﻥ ﺗﻘﺎﺿﺎ ﮐﺮﺩ ﮐﻪ ﺩﺳـﺖ ﺻـﻠﺢ ﻭ ﺁﺷـﺘﯽ ﺑـﻪ ﻃـﺮﻑ ﺍﻭ ﺩﺭﺍﺯ ﮐﻨـﺪ ﻭﮐﻴﻨـﻪﻫـﺎﯼ‬ ‫ﮔﺬﺷــﺘﻪ ﺭﺍ ﺑــﻪﻓﺮﺍﻣﻮﺷــﯽ ﺑــﺴﭙﺎﺭﺩ ﺗــﺎ ﺁﺭﺍﻣــﺶ ﺩﺭ ﻣﻴــﺎﻥ ﺍﻳــﺮﺍﻥ ﻭ ﻋﺜﻤــﺎﻧﯽ ﺑﺮﻗــﺮﺍﺭ ﺷــﻮﺩ‪ .‬ﺍﻭ‬ ‫ﳘﭽﻨــﻴﻦ ﺑ ــﻪ ﺳ ــﻠﻄﺎﻥ ﻧﻮﺷ ــﺖ ﮐ ــﻪ ﻫ ــﻴﭻ ﳐ ــﺎﻟﻔﺘﯽ ﺑــﺎ ﺳ ــﻠﻄﺎﻥ ﻧ ــﺪﺍﺭﺩ ﺯﻳ ــﺮﺍ ﻣ ــﯽﺩﺍﻧ ــﺪ ﮐ ــﻪ‬

‫ﳐﺎﻟﻔـﺖ ﺑـﺎ ﺍﻭ ﺑـﻪ ﺍﺳـﻼﻡ ﮔﺰﻧـﺪﻫﺎﯼ ﺟــﱪﺍﻥﻧﺎﭘـﺬﻳﺮ ﻭﺍﺭﺩ ﺧﻮﺍﻫـﺪ ﮐـﺮﺩ ﻭ ﺑﺎﻋـﺚ ﺟــﺴﺎﺭﺕ‬ ‫ﺩﴰﻨــﺎﻥ ﺍﺳــﻼﻡ ﺧﻮﺍﻫــﺪ ﮔﺮﺩﻳــﺪ‪ .‬ﺍﻭ ﺑــﺮﺍﯼ ﺳــﻠﻄﺎﻥ ﺗﺄﮐﻴــﺪ ﮐــﺮﺩ ﮐــﻪ ﺧﻮﺍﻫــﺎﻥ ﺩﻭﺳــﺘﯽ ﺑــﺎ‬

‫ﺳﻠﻄﺎﻥ ﺍﺳﺖ ﻭ ﺍﻣﻴﺪ ﺩﺍﺭﺩ ﮐﻪ ﺳﻠﻄﺎﻥ ﻧﻴﺰ ﺑﻪ ﺍﻳﻦ ﺩﺭﺧﻮﺍﺳﺖ ﭘﺎﺳﺦ ﻣﺴﺎﻋﺪ ﺩﻫﺪ‪.‬‬

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‫‪ 1‬ﮐﺴﺎﻧﯽ ﮐﻪ ﺑﺎ ﻧﺎﻡ ﺧﻮﺍﻫﺮ ﻳﺎ ﺑﺮﺍﺩ ﹺﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﺁ‪‬ﺎ ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ﺧﻮﺍﻫﺮﺧﻮﺍﻧﺪﻩ ﻭ‬ ‫ﺑﺮﺍﺩﺭﺧﻮﺍﻧﺪﮤ ﺍﻭ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﺮ ﻃﺒﻖ ﺭﺳﻢ ﮐﻬﻦﹺ ﻗﺒﻴﻠﻪﻳﯽﹺ ﺗﺮﮐﺎﻥﹾ ﺧﻮﺍﻫﺮ ﻳﺎ ﺑﺮﺍﺩ ﹺﺭ ﺍﻭ ﺷﺪﻩ‬ ‫ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺯﻣﺎﻧﯽ ﮐﻪ ﺑﻪﺳﻠﻄﻨﺖ ﺭﺳﻴﺪ ﺍﺯ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺵ ﻧﻪ ﺧﻮﺍﻫﺮ ﺩﺍﺷﺖ ﻧﻪ‬ ‫ﺑﺮﺍﺩﺭ‪ .‬ﺑﻪﻧﻈﺮ ﻣﯽﺭﺳﺪ ﮐﻪ ﺍﻳﻨﻬﺎ ﺩﺧﺘﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻥ ﺳﺮﺍﻥ‪ ‬ﺧﻠﻴﻔﻪﻫﺎﯼ ﮐﺸﺘﻪﺷﺪﮤ ﺷﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﻣﺜﻼ ﺍﺯ ﻳﮏ ﺑﺮﺍﺩﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪﻧﺎﻡ ﺳﻠﻴﻤﺎﻥ ﻧﺎﻡ ﺑﺮﺩﻩ ﺷﺪﻩ ﮐﻪ ﺑﺮ ﺍﻭ‬ ‫ﺷﻮﺭﻳﺪﻩ ﻭ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﮐﺸﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﮐﻪ ﭘﺪﺭ ﺣﻘﻴﻘﯽ ﺍﻳﻦ‬ ‫ﺳﻠﻴﻤﺎﻥ ﮐﺪﺍﻡ ﺧﻠﻴﻔﮥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩﻩ ﻭ ﭼﺮﺍ ﺍﻭ ﺑﺮﺿﺪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺷﻮﺭﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ ٢‬ﻣﱳ ﮐﺎﻣﻞ ﻧﺎﻣﻪ ﺩﺭ ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۸۳۵ ۸۳۲ ،‬‬

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‫‪۱۹۶‬‬ ‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻋﺒﺎﺭ‪‬ﺎﯼ ﻧﺎﻣﮥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑـﻪ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺍﺯ ﻳﮑـﯽ ﺍﺯ ﻧﺎﻣـﻪﻫـﺎ ﻭﺍﻡ‬ ‫ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺳﻠﻄﺎﻥ ﺑﺎﻳﺰﻳﺪ ﺩﻭﻡ ﺩﺭ ﺁﻏﺎﺯ ﺟﻨﺎﻳﺘﻬﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻪﻋﻨـﻮﺍﻥ‬ ‫ﺍﻧﺪﺭﺯ ﭘﺪﺭﺍﻧﻪ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻮﺷﺘﻪ ﺑﻮﺩ؛ ﺑﻪﻭﻳﮋﻩ ﺩﺭ ﻋﺒﺎﺭ‪‬ﺎﺋﯽ ﮐﻪ ﺍﺷﺎﺭﻩ ﻣﯽﮐﺮﺩ ﺍﮔﺮ‬ ‫ﺍﻳــﺮﺍﻥ ﻭ ﻋﺜﻤــﺎﻧﯽ ﺑــﺎ ﻫــﻢ ﺍﺧــﺘﻼﻑ ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻨﺪ ﻣــﺴﻠﻤﻴﻦ ﺻــﺪﻣﻪ ﺧﻮﺍﻫﻨــﺪ ﺩﻳــﺪ ﻭ ﺍﺳــﻼﻡ‬ ‫ﺗﻀﻌﻴﻒ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺩﴰﻨﺎﻥ‪ ‬ﺩﻳﻦ ﻃﻤﻊ ﺩﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﺳﻼﻡ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ‪.‬‬

‫ﻭﻟﯽ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺧﻴﺎﻝ ﻧﺪﺍﺷﺖ ﮐـﻪ ﺳـﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺑـﻪ ﺭﲰﻴـﺖ ﺑـﺸﻨﺎﺳﺪ ﻭ‬

‫ﻫﻴﺄ‪‬ﺎﯼ ﺍﻋﺰﺍﻣﯽﺷﺎﻥ ﺭﺍ ﺑﻪﺣﻀﻮﺭ ﺑﭙـﺬﻳﺮﺩ‪ .‬ﺍﻭ ﮐـﻪ ﻫﻴـﺄﺕ ﺳـﻔﺎﺭﺗﯽ ﻗﺒﻠـﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﺭﺍ ﺑﺎﺯﺩﺍﺷــﺖ ﮐــﺮﺩﻩ ﺑــﻮﺩ‪ ،‬ﺍﻋــﻀﺎﯼ ﺍﻳــﻦ ﻫﻴــﺄﺕ ﺭﺍ ﻧﻴــﺰ ﺑــﻪﺯﻧــﺪﺍﻥ ﮐــﺮﺩ ﻭ ﻫــﻴﭻ ﭘﺎﺳــﺨﯽ ﺑــﻪ‬

‫ﻧﺎﻣــﻪ ﻧــﺪﺍﺩ‪ .‬ﻭﻟــﯽ ﺍﺯ ﺁﳒــﺎ ﮐــﻪ ﺩﺭ ﺁﻥ ﻫﻨﮕــﺎﻡ ﻧﻘــﺸﮥ ﲪﻠــﻪ ﺑــﻪ ﻏــﺮﺏ ﺍﺭﻭﭘــﺎ ﻭ ﺁﺯﺍﺩﺳــﺎﺯﯼ‬

‫ﺳﺮﺯﻣﻴﻦ ﺍﻧﺪﻟﺲ ﺭﺍ ﺩﺭ ﺳﺮ ﻣﯽﭘﺮﻭﺭﺍﻧﺪ ﺩﺭﺻﺪﺩ ﺟﻨﮓ ﺩﻳﮕﺮﯼ ﺑـﺎ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻧﺒـﻮﺩ‪ ،‬ﻭ ﺑـﺎ‬

‫ﻳﻘﻴﻦ ﺑﻪ ﺍﻳﻨﮑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﻴﭻ ﺧﻄﺮﯼ ﺑﺮﺍﯼ ﻋﺜﻤﺎﻧﯽ ﺍﻳﺠـﺎﺩ ﳔﻮﺍﻫﻨـﺪ ﮐـﺮﺩ ﺑـﻪ‬

‫ﺍﳊـﺎﻕ ﺳــﺮﺯﻣﻴﻨﻬﺎﯼ ﺩﻳـﺎﺭ ﺑﮑــﺮ ﻭ ﺍﺭﺯﳒـﺎﻥ ﺍﮐﺘﻔــﺎ ﮐـﺮﺩ ﻭ ﺍﻳــﺮﺍﻥ ﺭﺍ ﳘﭽﻨـﺎﻥ ﺑــﻪﺣـﺎﻝ ﺧــﻮﺩ‬ ‫ﻭﺍﮔﺬﺍﺷﺖ‪.‬‬

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‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‬

‫ﮔﺴﺘﺮﺵﹺﺳﻠﻄﮥ ﻋﺜﻤﺎﻧﯽﺩﺭﺧﺎﻭﺭﻣﻴﺎﻧﻪ‬ ‫ﺳــﻼﻃﻴﻦ ﻋﺜﻤــﺎﻧﯽ ﺗــﺎ ﭘــﻴﺶﺍﺯ ﺟﻨــﮓ ﭼــﺎﻝﹺﺩﻳــﺮﺍﻥ ﳘــﮥ ﺗﻮﺟﻬــﺸﺎﻥ ﺭﺍ ﻣﻌﻄــﻮﻑ ﺑــﻪ‬

‫ﺍﺭﻭﭘ ــﺎ ﻣ ــﯽﺩﺍﺷ ــﺘﻨﺪ‪ ،‬ﻭ ﺑ ــﻪ‪‬ﺎﻧ ــﮥ ﻧ ــﺸﺮ ﺍﺳ ــﻼﻡ ﺩﺭ ﺍﺭﻭﭘ ــﺎﯼ ﺷ ــﺮﻗﯽ ﺑ ــﻪﮐﺸﻮﺭﮔ ــﺸﺎﻳﯽ ﺍﺩﺍﻣ ــﻪ‬

‫ﻣﯽﺩﺍﺩﻧﺪ ﻭ ﮐﺸﺘﺎﺭﻫﺎ ﻣﯽﮐﺮﺩﻧﺪ ﺗﺎ ﺗﺮﮐﺎﻥﹾ ﺟﺎﯼ ﺑﻮﻣﻴـﺎﻥ ﺭﺍ ﺑﮕﻴﺮﻧـﺪ‪ .‬ﺯﻣـﺎﻧﯽﮐـﻪ ﺳـﻠﻄﻨﺖ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺗﺸﮑﻴﻞ ﺷﺪ‪ ،‬ﮔﺮﭼﻪ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺮﺍﻥ ﺍﺯ ﺳﺘﻤﻬﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ‬

‫ﮔﺮﻳﺨﺘﻪ ﺑﻪ ﻋﺜﻤﺎﻧﯽ ﭘﻨﺎﻩ ﺑﺮﺩﻧﺪ ﻭ ﺍﺯ ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺗﻘﺎﺿـﺎﯼ ﻣﺪﺍﺧﻠـﻪ ﮐﺮﺩﻧـﺪ‪ ،‬ﺳـﻠﻄﺎﻥ‬ ‫ﻭﺍﮐﻨــﺸﯽ ﻧــﺸﺎﻥ ﻧــﺪﺍﺩ‪ ،‬ﻭ ﺍﻣــﻮﺭﯼ ﮐــﻪ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻣــﯽﮔﺬﺷــﺖ ﺭﺍ ﻣﺮﺑــﻮﻁ ﺑــﻪﺧــﻮﺩ ﺍﻳﺮﺍﻧﻴــﺎﻥ‬ ‫ﻣ ــﯽﺩﺍﻧ ــﺴﺖ‪ .‬ﻭﻟ ــﯽ ﲢﺮﻳﮑ ــﺎﺗﯽ ﮐ ــﻪ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﺧ ــﺎﮎ ﻋﺜﻤ ــﺎﻧﯽ ﺍﳒ ــﺎﻡ ﻣ ــﯽﺩﺍﺩﻧـ ــﺪ‬

‫ﺳﺮﺍﳒﺎﻡ ﺑﻪ ﺟﻨﮓ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﻭ ﺑﻪﺩﻧﺒﺎﻝ ﺁﻥ ﺑﻪ ﺍﳊﺎﻕ ﺳـﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﻳﺮﺍﻧـﯽ ﺍﺭﺯﳒـﺎﻥ ﻭ‬ ‫ﺩﻳــﺎﺭ ﺑﮑــﺮ ﻭ ﲞــﺸﯽ ﺍﺯ ﮐﺮﺩﺳــﺘﺎﻥ ﺑــﻪﺧــﺎﮎ ﻋﺜﻤــﺎﻧﯽ ﺍﳒﺎﻣﻴــﺪ‪ .‬ﭘــﺲ ﺍﺯ ﺁﻥ ﻧﻴــﺰ ﺳــﻠﻄﺎﻥ‬

‫ﺗﻮﺟــﻪ ﺧــﻮﻳﺶ ﺭﺍ ﺑــﻪ ﺍﺭﻭﭘــﺎ ﺑﺮﮔﺮﺩﺍﻧــﺪ‪ .‬ﻧﻘــﺸﮥ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﻭﻧﻴــﺰ ﻭ ﺟﻨــﻮﺍ ﺭﺍ‬ ‫ﺑﻪﺗﺼﺮﻑ ﺩﺭ ﺁﻭﺭ‪‬ﺩ ﻭ ﺍﺯ ﺁﳒﺎ ﺑﻪ ﺍﻧﺪﻟﺲ )ﺍﺳﭙﺎﻧﻴﺎ( ﻟﺸﮑﺮ ﺑﮑﺸﺪ‪.‬‬

‫ﺳــﻠﻄﻨﺖ‪ ‬ﺍﺳــﻼﻣﯽﹺ ﻏﹶﺮﻧﺎﻃــﻪ ﺩﺭ ﺍﻧــﺪﻟﺲ ﮐــﻪ ﺭﻭﺯﮔــﺎﺭﯼ ﺑﺰﺭﮔــﺎﻧﯽ ﳘﭽــﻮﻥ ﺍﺑــﻦ ﺭ‪‬ﺷــﺪ‬

‫ﺑــﻪﺟﻬــﺎﻥ ﺑــﺸﺮﻳﺖ ﺩﺍﺩﻩ ﺑــﻮﺩ ‪ ۲۲‬ﺳــﺎﻝ ﭘــﻴﺶ ﺍﺯ ﺟﻨــﮓ ﭼــﺎﻝﹺﺩﻳــﺮﺍﻥ ﺗﻮﺳــﻂ ﺟﻬــﺎﺩﮔﺮﺍﻥ‪‬‬ ‫ﻣــﺴﻴﺤﯽ ﺍﺭﻭﭘــﺎ ﻣﻨﻘــﺮﺽ ﺷــﺪﻩ‪ ،‬ﺳــﻠﻄﮥ ﻣــﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺍﻧــﺪﻟﺲ ﺑﺮﭼﻴــﺪﻩ ﺷــﺪﻩ ﺑــﻮﺩ ﻭ ﮐﻠﻴــﮥ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﻧﺪﻟﺲ ﺗﻮﺳﻂ ﺟﻬﺎﺩﮔﺮﺍﻥ ﻣﺴﻴﺤﯽ ﻗﺘﻞ ﻋﺎﻡ ﺷﺪﻩ ﻳﺎ ﺑﻪﴰـﺎﻝ ﺁﻓﺮﻳﻘـﺎ ﺗﺎﺭﺍﻧـﺪﻩ‬ ‫ﺷﺪﻩ ﺑﻮﺩﻧـﺪ‪ ١.‬ﺳـﻘﻮﻁ ﺍﻧـﺪﻟﺲ ﳘـﮥ ﻣـﺴﻠﻤﻴﻦ ﺟﻬـﺎﻥ ﺭﺍ ﺩﺭ ﺳـﻮﮒ ﻓﺮﻭﺑـﺮﺩﻩ ﺑـﻮﺩ‪ .‬ﺳـﻠﻄﺎﻥ‬

‫‪ -1‬ﺟﻨﺎﻳﺘﻬﺎﺋﯽ ﮐﻪ ﺟﻬﺎﺩﮔﺮﺍﻥ ﻣﺴﻴﺤﯽ ﺩﺭ ﺍﻧﺪﻟﺲ ﮐﺮﺩﻧﺪ ﭼﻨﺎﻥ ﻭﺣﺸﻴﺎﻧﻪ ﻭ ﭼﻨﺪﺵﺍﻧﮕﻴﺰ ﺑﻮﺩ‬ ‫ﮐﻪ ﭘﺸﺖ ﻫﺮ ﺍﻧﺴﺎﻥ ﻧﻴﮏﺍﻧﺪﻳﺸﯽ ﺭﺍ ﻣﯽﻟﺮﺯﺍﻧ‪‬ﺪ‪ .‬ﺁﻧﭽﻪ ﺁ‪‬ﺎ ﺩﺭ ﺍﻧﺪﻟﺲ ﮐﺮﺩﻧﺪ ﺷﺒﻴﻪ‬ ‫ﺟﻨﺎﻳﺘﻬﺎﺋﯽ ﺑﻮﺩ ﮐﻪ ﺳﻼﻃﻴﻦ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﻭ ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﻓﺎﺗﺢ ﻋﺜﻤﺎﻧﯽ ﺩﺭ‬ ‫ﻗﺴﻄﻨﻄﻨﻴﻪ ﻭ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎﯼ ﺑﺎﻟﮑﺎﻥ ﮐﺮﺩﻧﺪ‪ .‬ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺗﺮﮐﺎﻥ ﻋﺜﻤﺎﻧﯽ ﮐﺴﯽ ﺍﺯ ﺑﻮﻣﻴﺎﻥ‬

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‫‪۱۹۸‬‬ ‫ﺳ ــﻠﻴﻢ ﺍﺯ ﺁﻏ ــﺎﺯ ﺳ ــﻠﻄﻨﺘﺶ ﺩﺭ ﺍﻧﺪﻳ ــﺸﻪ ﺑ ــﻮﺩ ﮐ ــﻪ ﺍﻧ ــﺪﻟﺲ ﺭﺍ ﺑ ــﺎﺯﭘﺲ ﮔﻴ ــﺮﺩ ﻭ ﺩﻭﺑ ــﺎﺭﻩ ﺩﺭ‬ ‫ﺍﻧــﺪﻟﺲ ﺩﻭﻟــﺖ ﺍﺳــﻼﻣﯽ ﺗــﺸﮑﻴﻞ ﺩﻫــﺪ‪ .‬ﺩﺭ ﺗﻌﻘﻴــﺐ ﳘــﻴﻦ ﻫــﺪﻑ‪ ‬ﺍﻭ ﺑــﻪ ﻧﻴــﺮﻭﯼ ﺩﺭﻳــﺎﻳﯽ‬ ‫ﻋﺜﻤﺎﻧﯽ ﻓﺮﻣﺎﻥ ﺩﺍﺩﻩ ﺑﻮﺩ ﮐﻪ ﺻﺪ ﻓﺮﻭﻧﺪ ﮐﺸﺘﯽ ﺟﻨﮕﯽ ﺑـﺴﺎﺯﺩ ﻭ ﺁ‪‬ـﺎ ﺭﺍ ﺑـﺎ ﺟﺪﻳـﺪﺗﺮﻳﻦ ﻭ‬ ‫ﮐﺎﺭﺁﻣﺪﺗﺮﻳﻦ ﺳﺎﺯ ﻭ ﺑﺮﮒ ﻧﻈـﺎﻣﯽ ﳎﻬـﺰ ﺳـﺎﺯﺩ‪ .‬ﺩﺭ ﺍﻳـﻦ ﻣﻴـﺎﻥ ﻣﻮﺿـﻮﻉ ﻟﺸﮑﺮﮐـﺸﯽ ﺍﻭ ﺑـﻪ‬

‫ﺍﻳﺮﺍﻥ ﭘﻴﺶ ﺁﻣﺪ‪ .‬ﺑـﯽﺩﺭﻧـﮓ ﭘـﺲ ﺍﺯ ﺟﻨـﮓ ﭼـﺎﻝﹺﺩﻳـﺮﺍﻥ ﻧﻴـﺰ ﻣـﺴﺎﺋﻞ ﭘﻴﭽﻴـﺪﻩ ﻭ ﭘـﺮ ﺭﺍﺯ ﻭ‬

‫ﺭﻣﺰﯼ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑـﺮﻭﺯ ﮐـﺮﺩ ﮐـﻪ ﺗﻮﺟـﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﺑﺮﻧﺎﻣـﮥ ﺍﺭﻭﭘﺎﮔـﺸﺎﻳﯽ ﺑﺮﮔﺮﺩﺍﻧـﺪﻩ ﺍﻭ ﺭﺍ‬ ‫ﻣﺘﻮﺟﻪ ﺗﺼﺮﻑ‪ ‬ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ ﮐﺮﺩ‪.‬‬

‫ﺍﺭﺗﺒﺎﻁ ﺩﺍﺩﻥ ﺣﻀﻮﺭ ﺍﺭﻭﭘﺎﺋﻴﺎﻥ ﺩﺭ ﻣﻴـﺎﻥ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺻـﻔﻮﯼ ﺑـﻪ ﻋﻨـﻮﺍﻥ ﺑﺎﺯﺭﮔـﺎﻥ ﺑـﺎ‬

‫ﺑﺮﻭﺯ ﻣﺴﺎﺋﻠﯽ ﮐﻪ ﺗﻮﺟـﻪ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺭﺍ ﻣﻌﻄـﻮﻑ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﻭﮐـﺸﻮﺭﻫﺎﯼ ﻋﺮﺑـﯽ ﺳـﺎﺧﺖ‬ ‫ﺑ ــﺮﺍﯼ ﻧﮕﺎﺭﻧ ــﺪﮤ ﺗ ــﺎﺭﻳﺦ ﻳ ــﮏ ﮐ ــﺎﺭ ﺑ ــﺴﻴﺎﺭ ﺩﺷ ــﻮﺍﺭ ﺍﺳ ــﺖ؛ ﻭ ﺩﺭﻏﻴ ــﺎﺏ ﺍﺳ ــﻨﺎﺩ ﺗ ــﺎﺭﻳﺨﯽ‬

‫ﳕــﯽﺗــﻮﺍﻥ ﺩﺭ ﺍﻳــﻦ ﺑــﺎﺭﻩ ﻧﻈــﺮ ﻗﻄﻌــﯽ ﺍﺑــﺮﺍﺯ ﺩﺍﺷــﺖ‪ .‬ﻭﻟــﯽ ﺑﺮﺧــﯽ ﻧــﺸﺎﻧﻪﻫــﺎ ﺍﻳــﻦ ﮔﻤــﺎﻥ ﺭﺍ‬

‫ﺗﺄﻳﻴــﺪ ﻣــﯽﮐﻨــﺪ‪ .‬ﻣــﺜﻼ ﻣــﱳ ﻧﺎﻣــﻪﻫــﺎﯼ ﻣﺘﻘﺎﺑـﻞﹺ ﺷــﺎﺭﻝ ﭘــﻨﺠﻢ ﺍﻣﭙﺮﺍﺗــﻮﺭ ﺍﺳــﭙﺎﻧﻴﺎ ﻭ ﺁﳌــﺎﻥ ﻭ‬ ‫ﻫﻠﻨﺪ ﻭ ﲞـﺸﯽ ﺍﺯ ﺍﻳﺘﺎﻟﻴـﺎ ﻭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪﻳﮑـﺪﻳﮕﺮ ﮐـﻪ ﻫـﺮ ﺩﻭ ﺑـﻪﻳﮑـﺪﻳﮕﺮ ﭘﻴـﺸﻨﻬﺎﺩ‬

‫ﺩﺍﺩﻩﺍﻧﺪ ﮐﻪ ﺑﺎ ﻫﻢ ﻣﺘﺤﺪ ﺷﻮﻧﺪ ﻭ ﺍﺯ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﺑﻪﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﲪﻠﻪ ﮐﻨﻨﺪ‪ ١،‬ﺧﱪ ﺍﺯ‬

‫ﺣ ــﻀﻮﺭ ﺟﺎﺳﻮﺳ ــﺎﻥ ﻓﻌ ــﺎﻝﹺ ﺍﺭﻭﭘ ــﺎﻳﯽ ﺩﺭ ﻣﻴ ــﺎﻥ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻣ ــﯽﺩﻫ ــﺪ‪ .‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺩﺭ‬ ‫ﻧﺎﻣﻪﺍﺵ ﺑﻪ ﺷﺎﺭﻝ ﻣﺘـﺬﮐﺮ ﺷـﺪﻩ ﮐـﻪ ﻧﺎﻣـﻪﺋـﯽ ﻧﻴـﺰ ﺑـﺮﺍﯼ ﭘﺎﺩﺷـﺎﻩ ﭘﺮﺗﻐـﺎﻝ ﻓﺮﺳـﺘﺎﺩﻩ ﻭ ﻣﻨﺘﻈـﺮ‬

‫ﭘﺎﺳﺦ ﺍﺳﺖ؛ ﻭ ﻧﺎﻣﻪﺋﯽ ﻧﻴﺰ ﺑـﻪ ﭘﺎﺩﺷـﺎﻩ ﳎﺎﺭﺳـﺘﺎﻥ ﻓﺮﺳـﺘﺎﺩﻩ ﺍﺳـﺖ‪ .‬ﺍﻭ ﺩﺭ ﭘﺎﺳـﺦ ﺑـﻪ ﻳـﮏ‬

‫ﻭ ﻏﻴﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺩﺭ ﻣﻨﻄﻘﮥ ﻗﺴﻄﻨﻄﻨﻴﻪ ﮐﻪ ﭘﺎﻳﺘﺨﺖ ﺍﻣﭙﺮﺍﺗﻮﺭﯼ ﺭﻭﻡ ﻭ ﻣﺮﮐﺰ ﻣﺴﻴﺤﻴ ‪‬‬ ‫ﺖ‬ ‫ﺟﻬﺎﻧﯽ ﺩﺭ ﺁﳒﺎ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﻮﺩ ﺑﺎﻗﯽ ﻧﮕﺬﺍﺷﺘﻨﺪ ﺑﻪ ﳘﺎﻥﮔﻮﻧﻪ ﺟﻬﺎﺩﮔﺮﺍﻥ‪ ‬ﺍﺭﻭﭘﺎﻳﯽ ﺩﺭ‬ ‫ﺍﻧﺪﻟﺲ ﺑﺎ ﻣﺴﻠﻤﻴﻦ ﮐﺮﺩﻧﺪ‪ .‬ﺁﺯﺍﺭﻫﺎﺋﯽ ﮐﻪ ﺑﺸﺮﻳﺖ ﺍﺯ ﺩﻳﻦ ﻭ ﺍﺯ ﺟﻬﺎﺩﮔﺮﺍﻥ‪ ‬ﺩﻳﻨﻬﺎ ﻭ ﻣﺬﻫﺒﻬﺎ‬ ‫ﺩﻳﺪﻩ ﺍﺳﺖ ﺑﻴﺶ ﺍﺯ ﳘﮥ ﺁﺯﺍﺭﻫﺎﺋﯽ ﺍﺳﺖ ﮐﻪ ﺁﻓﺎﺕ ﻃﺒﻴﻌﯽ ﺍﺯ ﻗﺒﻴﻞ ﻭﺑﺎ ﻭ ﺁﺗﺶﻓﺸﺎﻥ ﻭ ﺯﻟﺰﻟﻪ‬ ‫ﻭ ﺳﻴﻞ ﺑﻪ ﺑﺸﺮﻳﺖ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺟﻬﺎﺩ ﺩﻳﻨﯽﹺ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ‪ ‬ﺳﺎﻣﯽ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻭ‬ ‫ﺩﺭﺩﻧﺎﮐﺘﺮﻳﻦ ﻭ ﻓﺎﺟﻌﻪﺁﻣﻴﺰﺗﺮﻳﻦ ﺁﻓﺘﯽ ﺑﻮﺩﻩ ﮐﻪ ﺑﺸﺮﻳﺖ ﺍﺯ ﺩﻭﺭﺗﺮﻳﻦ ﺯﻣﺎ‪‬ﺎ ﺩﺭ ﺗﺎﺭﻳﺦ ﺧﻮﻳﺶ‬ ‫ﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ 1‬ﻧﺼﺮﺍﷲ ﻓﻠﺴﻔﯽ‪ ،‬ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﯽ ﺍﻳﺮﺍﻥ ﺩﺭ ﺩﺭﮤ ﺻﻔﻮﻳﻪ‪.۲۹۳ -۲۸۸ ،‬‬

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‫‪www.IrPDF.com‬‬

‫‪۱۹۹‬‬ ‫ﻧﺎﻣﮥ ﺷﺎﺭﻝ ﭘﻨﺠﻢ ﺗﺄﮐﻴﺪ ﻣﯽﮐﻨﺪ ﮐﻪ »ﭼﻨﺎﻧﮑﻪ ﴰﺎ ﻣﯽﮔﻮﺋﻴـﺪ‪ ،‬ﻣـﯽﺧـﻮﺍﻫﻢ ﺩﺭ ﺳـﻌﺎﺩﺕ ﻭ‬ ‫ﺑــﺪﲞﺘﯽ ﺑــﺎ ﴰــﺎ ﻳــﺎﺭ ﺑﺎﺷــﻢ ﻭ ﻫﺮﮐــﻪ ﻣﺘﺤــﺪ ﺧــﻮﻳﺶ ﺭﺍ ﺗﻨــﻬﺎ ﮔــﺬﺍﺭﺩ ﻭ ﺑــﻪﺍﻭ ﺧﻴﺎﻧــﺖ ﮐﻨــﺪ‬ ‫ﻣﺴﺘﻮﺟﺐ ﺟﺰﺍﯼ ﺧﺪﺍﯼ ﻗﻬﺎﺭ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻻﺯﻡ ﺍﺳﺖ ﮐﻪ ﺯﻭﺩﺗﺮ ﺑﻪ ‪‬ﻴﮥ ﺳﭙﺎﻩ ﺍﻗﺪﺍﻡ‬

‫ﮐﻨﻴﺪ«‪ .‬ﻣﱳ ﻧﺎﻣﮥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ ﺳـﻴﺎﻗﯽ ﺍﺳـﺖ ﮐـﻪ ﻣﻌﻠـﻮﻡ ﻣـﯽﺷـﻮﺩ ﺍﻭ ﺩﻳﮑﺘـﻪ ﮐـﺮﺩﻩ ﻭ‬ ‫ﻳﮏ ﺍﺭﻭﭘﺎﻳﯽ ﺁﻥﺭﺍ ﺑﻪﺍﻧﺸﺎﺀ ﻭ ﻋﺒﺎﺭ‪‬ﺎﯼ ﺧﻮﺩﺵ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺑﻪﺗﻘﻮﻳﺖ ﮔﻤﺎﻥ‬

‫ﻣﺎ ﺑﺮ ﺣﻀﻮﺭ ﻓﻌﺎﻝ ﺟﺎﺳﻮﺳﺎﻥ ﺍﺭﻭﭘﺎﻳﯽ ﺩﺭ ﺩﺭﺑﺎﺭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮐﻤـﮏ ﻣـﯽﮐﻨـﺪ‪ .‬ﺣﺎﻣـﻞ‬ ‫ﻧﺎﻣﮥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‪ ،‬ﺁﻥﮔﻮﻧـﻪ ﮐـﻪ ﺩﺭ ﻧﺎﻣـﮥ ﺷـﺎﺭﻝ ﺗـﺼﺮﻳﺢ ﺷـﺪﻩ‪ ،‬ﻳـﮏ »ﮐـﺸﻴﺶ ﻣـﺎﺭﻭﻧﯽ‬

‫ﺍﻫﻞ ﺟﺒﻞ ﻋﺎﻣﻞ ﻟﺒﻨﺎﻥ« ﺑﻪﻧﺎﻡ ﺑﻄﺮﺱ ﺑﻮﺩﻩ‪ .‬ﻣﻌﻠﻮﻡ ﻣﯽﺷﻮﺩ ﮐﻪ ﺍﻳﻦ ﻟﺒﻨﺎﻧﯽ ﺟﺒﻞ ﻋﺎﻣﻠﯽ‬

‫ﺑﻪﻓﺮﻣﺎﻥ‪ ‬ﺧﻮﺩ‪ ‬ﺷﺎﺭﻝ ﺑﻪﺍﻳﺮﺍﻥ ﺭﻓﺘﻪ ﻭ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﺰﺩﻳـﮏ ﺷـﺪﻩ ﺑـﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﻧﻘـﺶﹺ‬

‫ﴰــﺎﺭﯼ ﺍﺯ ﺁﻣــﺪﮔﺎﻥ ﺍﺯ ﺟﺒــﻞ ﻋﺎﻣ ـﻞﹺ ﻟﺒﻨــﺎﻥ ﺑــﻪﺍﻳــﺮﺍﻥ ﺩﺭ ﺳــﻠﻄﻨﺖ ﺻــﻔﻮﯼ ﺭﺍ ﭘــﺲ ﺍﺯ ﺍﻳــﻦ‬ ‫ﺑﻪﺗﻔﺼﻴﻞ ﺧﻮﺍﻫﻴﻢ ﺧﻮﺍﻧﺪ‪.‬‬

‫ﺑﺮﺧﯽ ﺍﺯ ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ ﻋﻼﻗﻪ ﺩﺍﺭﻧﺪ ﮐﻪ ﺟﻨـﮓ ﭼﺎﻟـﺪﻳﺮﺍﻥ ﮐـﻪ ﺁﻏـﺎﺯﮔ ﹺﺮ ﺟﻨﮕﻬـﺎﯼ‬

‫ﺩﺭﺍﺯﻣﺪﺕ‪ ‬ﻋﺜﻤﺎﻧﯽ ﻭ ﺍﻳﺮﺍﻥ ﺷـﺪ ﻭ ﺍﺭﻭﭘـﺎﮔﻴﺮﯼ ﺭﺍ ﺍﺯ ﻳـﺎﺩ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﺑـﺮﺩ ﺭﺍ ﺑـﻪ ﲢﺮﻳﮑـﺎﺕ‬ ‫‪‬ﺎﻧﯽﹺ ﺟﺎﺳﻮﺳﺎﻥ ﺍﺭﻭﭘﺎﻳﯽ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﻋﺜﻤﺎﻧﯽ ﻣﺮﺗﺒﻂ ﺳﺎﺯﻧﺪ‪ .‬ﺁﻧﭽﻪ ﻣـﯽﺗـﻮﺍﻥ ﮔﻔـﺖ‪ ،‬ﻭ‬

‫ﺩﺭﺳ ــﺖ ﻫ ــﻢ ﻫ ــﺴﺖ‪ ،‬ﺁﻧﮑ ــﻪ ﺁﻏ ــﺎﺯ ﺷ ــﺪﻥ‪ ‬ﺟﻨ ــﮓ ﺍﻳ ــﺮﺍﻥ ﻭ ﻋﺜﻤ ــﺎﻧﯽ ﻭ ﺑ ــﻪﺩﻧﺒ ــﺎﻝﹺ ﺁﻥ ﺗﻮﺟ ــﻪ‬ ‫ﻋﺜﻤـﺎﻧﯽ ﺑــﻪﮐــﺸﻮﺭﻫﺎﯼ ﻋﺮﺑــﯽ ﻭ ﺍﻳــﺮﺍﻥ‪ ،‬ﻧﻈــﺮ ﺁﻥ ﺩﻭﻟــﺖ ﺭﺍ ﮐــﻪ ﺑﺮﻧﺎﻣــﻪﻫــﺎﯼ ﺩﻭﺭ ﻭ ﺩﺭﺍﺯﯼ‬

‫ﺑــﺮﺍﯼ ﺍﺭﻭﭘــﺎ ﺩﺭﺳــﺮ ﺩﺍﺷــﺖ ﺑــﻪﮐﻠــﯽ ﺍﺯ ﺍﺭﻭﭘــﺎ ﻣﻨــﺼﺮﻑ ﮐــﺮﺩ‪ ،‬ﻭ ﺍﺭﻭﭘــﺎ ﺭﺍ ﺍﺯ ﺧﻄــﺮ ﺣﺘﻤــﯽ‬

‫ﳒﺎﺕ ﺩﺍﺩ‪ .‬ﺍﻳﻨﮑﻪ ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ ﻏﺮﺑﯽ ﺍﻳﻦﳘﻪ ﺍﳘﻴﺖ ﺑﻪﭘﻴﺪﺍﻳﺶ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ‬

‫ﺩﺍﺩﻩﺍﻧــﺪ ﻭ ﺍﻳــﻦﳘــﻪ ﺍﺯ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﲤﺠﻴــﺪ ﮐــﺮﺩﻩﺍﻧــﺪ ﺍﺯ ﺁﻥﺭﻭ ﺍﺳــﺖ ﮐــﻪ ﺑــﺎ ﺭﻭﯼ ﮐــﺎﺭ‬

‫ﺁﻣﺪﻥ‪ ‬ﺁ‪‬ﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﲢﺮﻳﮑﺎﺗـﺸﺎﻥ ﺩﺭ ﻋﺜﻤـﺎﻧﯽ ﺟﻨﮕﻬـﺎﯼ ﺩﺭﺍﺯﻣـﺪﺕ‪ ‬ﻋﺜﻤـﺎﻧﯽ ﻭ ﺍﻳـﺮﺍﻥ‬

‫ﺭﺍ ﺑﻪﺭﺍﻩ ﺍﻓﮑﻨﺪ ﻭ ﺗﻮﺟﻪ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺭﺍ ﺍﺯ ﺍﺭﻭﭘﺎ ﺩﻭﺭ ﮐـﺮﺩﻩ ﺍﺭﻭﭘـﺎ ﺭﺍ ﺍﺯ ﺧﻄـﺮ ﺣﺘﻤـﯽﹺ ﺍﺷـﻐﺎﻝ‬ ‫ﻋﺜﻤﺎﻧﻴﺎﻥ ﺭﻫﺎﻳﯽ ﲞﺸﻴﺪ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﳘﭽﻮﻥ ﻫﺪﻳﻪﺋﯽ ﺁﲰﺎﻧﯽ ﺑﻮﺩﻧﺪ ﮐـﻪ ﺳـﺒﺐ ﳒـﺎﺕ‬ ‫ﺍﺭﻭﭘﺎ ﺍﺯ ﺍﻓﺘﺎﺩﻧﺶ ﺑﻪﺩﺳﺖ ﻋﺜﻤﺎﻧﻴﺎﻥ )ﻣﺴﻠﻤﻴﻦ( ﺷﺪﻧﺪ‪.‬‬

‫ﻟﻔ ـﻆ‪» ‬ﺍﮔــﺮ« ﺩﺭ ﻣﻄﺎﻟﻌــﺎﺕ‪ ‬ﺗــﺎﺭﻳﺨﯽ ﺟــﺎﺋﯽ ﻧــﺪﺍﺭﺩ؛ ﻭﻟــﯽ ﺍﮔــﺮ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ‬

‫ﻇﻬﻮﺭ ﻧﮑﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺟﻨﮕﻬﺎﯼ ﺍﻳﺮﺍﻥ ﻭ ﻋﺜﻤﺎﻧﯽ ﺁﻏﺎﺯ ﻧﺸﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﺎ ﺷـﻨﺎﺧﺘﯽ ﮐـﻪ ﻣـﺎ ﺍﺯ‬

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‫‪۲۰۰‬‬ ‫ﻭﺿ ـ ﹺﻊ ﺍﺭﻭﭘــﺎﯼ ﺁﻥﺭﻭﺯ ﻭ ﻭﺿ ـ ﹺﻊ ﺍﺭﺗــﺶ ﻋﺜﻤــﺎﻧﯽ ﺩﺍﺭﻳــﻢ ﻣــﯽﺗــﻮﺍﻧﻴﻢ ﺍﺩﻋــﺎ ﮐﻨــﻴﻢ ﮐــﻪ ﻳﻘﻴ ‪‬ﻨــﺎ‬ ‫ﺦ ﺟﻬــﺎﻥ‪ ،‬ﺑــﻪﳓــﻮ ﺩﻳﮕــﺮﯼ ﺑــﻪﭘــﻴﺶ ﻣــﯽﺭﻓــﺖ‪.‬‬ ‫ﳌــﺂﻝﹾ ﺗــﺎﺭﻳ ﹺ‬ ‫ﺟﺮﻳــﺎﻥ ﺗــﺎﺭﻳﺦ ﺩﺭ ﺍﺭﻭﭘــﺎ‪ ،‬ﻭ ﺑﺎ ﹶ‬ ‫ﺑــﻪﻳﻘــﻴﻦ ﻣــﯽﺗــﻮﺍﻥ ﺍﺩﻋــﺎ ﮐــﺮﺩ ﮐــﻪ ﺗﻨــﻬﺎ ﭼﻴــﺰﯼ ﮐــﻪ ﺗﻮﺟــﻪ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺭﺍ ﺍﺯ ﺍﺭﻭﭘــﺎ ﺩﻭﺭ ﮐــﺮﺩﻩ‬

‫ﺑﻪﺳﻮﯼ ﺷﺮﻕ ﮐﺸﺎﻧﺪ ﻇﻬﻮﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺧﻄﺮﺁﻓﺮﻳﻨﻴﻬﺎﻳﺸﺎﻥ ﺩﺭ ﮐـﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ‬ ‫ﺑــﻮﺩ‪ .‬ﺑــﻪﻋﺒ ـﺎﺭﺕ‪ ‬ﺩﻳﮕــﺮ‪ ،‬ﻋــﺎﻣﻠﯽ ﮐــﻪ ﻣــﺎﻧﻊ ﺍﺩﺍﻣــﮥ ﮔــﺴﺘﺮﺵ ﺍﺳــﻼﻡ ﺩﺭ ﻏــﺮﺏ ﻭ ﺩﺭ ﻧﺘﻴﺠــﻪ‬

‫ﳒﺎﺕ ﲤﺪﻥ ﻏﺮﺑـﯽ ﺷـﺪ ﺗـﺎ ﺑـﺸﺮﻳﺖ ﺑـﻪﻭﺿـﻌﻴﺖ ﮐﻨـﻮﻧﯽ ﺑﺮﺳـﺪ ﻇﻬـﻮﺭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺻـﻔﻮﯼ‬ ‫ﺑﻮﺩ ﮐﻪ ﺗﻮﺟﻪ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺭﺍ ﺍﺯ ﺍﺭﻭﭘﺎ ﺑﻪ ﺷﺮﻕ ﺑﺮﮔﺮﺩﺍﻧﺪ‪.‬‬

‫ﺗﺼﺮﻑ ﺷﺎﻡ ﻭ ﻣﺼﺮ ﺗﻮﺳﻂ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ‬ ‫ﺯﻣﺎﻧﯽ ﮐﻪ ﺟﻨﮓ ﭼﺎﻝﺩﻳﺮﺍﻥ ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩ ﺳﻠﻄﻨﺖ ﻣﺼﺮ ﻭ ﺷﺎﻡ ﺩﺭ ﺩﺳﺖ ﻳﮏ ﺷﺎﻩ‬

‫ﭘﻴﺮﻣـﺮﺩ ﺑــﻮﺩ ﮐــﻪ ﻧــﺎﻡ ﺗﺮﮐـﯽﹺ ﺍﻭ ﺭﺍ ﺑــﺎ ﺗﻠﻔــﻆ ﻣــﺼﺮﯼ »ﻗﺎﻧـﺼ‪‬ﻮ‪‬ﻩ ﻏــﻮﺭﯼ« ﻧﻮﺷــﺘﻪﺍﻧــﺪ‪ .‬ﻗــﺎﻫﺮﻩ‬

‫ﭘﺎﻳﺘﺨﺖ ﺍﻳﻦ ﺳﻠﻄﻨﺖ ‪‬ﻨﺎﻭﺭ ﻭ ﺗﺴﺒﺘ‪‬ﺎ ﻣﻘﺘﺪﺭ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺳـﻠﻄﻨﺖ ﺭﺍ »ﺳـﻠﻄﻨﺖ ﳑﺎﻟﻴـﮏ«‬

‫ﻣﯽﻧﺎﻣﻴﺪﻧﺪ‪.‬‬

‫‪١‬‬

‫‪ 1‬ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺑﺪﺍﻧﻴﻢ ﺳﻠﻄﻨﺖ ﳑﺎﻟﻴﮏ ﭼﻪﮔﻮﻧﻪ ﺷﮑﻞ ﮔﺮﻓﺖ ﺍﺷﺎﺭﻩ ﻣﯽﮐﻨﻢ ﮐﻪ ﺻﻠﻴﺒﻴﺎﻥ‬ ‫)ﺟﻬﺎﺩﮔﺮﺍﻥ ﻣﺴﻴﺤﯽﹺ ﺍﺭﻭﭘﺎ( ﺍﺯ ﺳﺎﻝ ‪۴۷۵‬ﺥ ﻟﺸﮑﺮﮐﺸﻴﻬﺎﯼ ﭘﻴﻮﺳﺘﻪﺋﯽ ﺑﻪﺧﺎﻭﺭﻣﻴﺎﻧﮥ ﻋﺮﺑﯽ‬ ‫)ﺳﺮﺯﻣﻴﻦ ﺷﺎﻡ( ﮐﺮﺩﻧﺪ ﻭ ﺗﺎ ﭘﺎﻳﺎﻥ ﺳﺪﻩ ﭘﻨﺠﻢ ﻫﺠﺮﯼ ﺩﺭ ﺷﺎﻡ ﭼﻨﺪ ﺍﻣﺎﺭﺕ ﻧﺴﺒﺘ‪‬ﺎ ﻧﻴﺮﻭﻣﻨﺪ‬ ‫ﺻﻠﻴﺒﯽ )ﺍﻣﺎﺭ‪‬ﺎﯼ ﺭﻫﺎ‪ ،‬ﺍﻧﻄﺎﮐﻴﻪ‪ ،‬ﻃﺮﺍﺑﻠﺲ‪ ،‬ﺍﻭﺭﺷﻠﻴﻢ( ﺗﺸﮑﻴﻞ ﺩﺍﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻭﺍﺋﻞ ﺳﺪﮤ‬ ‫ﺷﺸﻢﹺ ﻫﺠﺮﯼ ﺩﻣﺸﻖ ﺩﺭ ﺩﺳﺖ ﺧﺎﻧﺪﺍﻥ ﺗﺮﮎ ﺑﻮﺭﯼ ﺍﺯ ﳘﭙﻴﻤﺎﻧﺎﻥ ﺻﻠﻴﺒﻴﺎﻥ‪ ،‬ﻭ ﻣﻨﻄﻘﮥ ﺣﻠﺐ‬ ‫ﺩﺭ ﺩﺳﺖ ﻋﻤﺎﺩﺍﻟﺪﻳﻦ ﺯﻧﮕﯽ ﺍﺯ ﺳﺮﺩﺍﺭﺍﻥ ﺳﻠﺠﻮﻗﯽ ﺑﻮﺩ ﮐﻪ ﻣﻮﺻﻞ ﺭﺍ ﻣﺮﮐﺰ ﺣﺎﮐﻤﻴﺖ‪‬‬ ‫ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﻧﻮﺭﺍﻟﺪﻳﻦ ﭘﺴﺮ ﻋﻤﺎﺩﺍﻟﺪﻳﻦ ﮐﻪ ﺣﺎﮐﻤﻴﺖ ﺣﻠﺐ ﺭﺍ ﺩﺍﺷﺖ ﺍﺯ ﺳﺎﻝ‬ ‫‪۵۲۵‬ﺥ ﻳﮏ ﺳﻠﺴﻠﻪ ﻟﺸﮑﺮﮐﺸﻴﻬﺎﯼ ﺿﺪ ﺻﻠﻴﺒﯽ ﺑﻪﺭﺍﻩ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﻭ ﺗﺎ ﺳﺎﻝ ‪ ۵۳۲‬ﺭﻫﺎ ﻭ‬ ‫ﺍﻧﻄﺎﮐﻴﻪ ﻭ ﻃﺮﺍﺑﻠﺲ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺻﻠﻴﺒﻴﺎﻥ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪ ﻭ ﺩﻣﺸﻖ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺑﻮﺭﻳﻬﺎﯼ ﳘﭙﻴﻤﺎﻥ‬ ‫ﺁ‪‬ﺎ ﮔﺮﻓﺖ‪ .‬ﺻﻠﻴﺒﻴﺎﻥ‪ ‬ﺍﺷﻐﺎﻟﮕ ﹺﺮ ﺍﻭﺭﺷﻠﻴﻢ ﮐﻪ ﺳﻠﻄﻨﺖ ﺩﺍﻭﻭﺩ‪ ‬ﺍﺳﺮﺍﺋﻴﻠﯽ ﺭﺍ ﺑﺮ ﺭﻭﯼ ﻻﺷﻪﻫﺎﯼ‬ ‫ﺩﻫﻬﺎ ﻫﺰﺍﺭ ﻣﺴﻠﻤﺎﻥ‪ ‬ﻓﻠﺴﻄﻴﻨﯽ ﺍﺣﻴﺎﺀ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﻣﻨﺘﻈﺮ ﺑﻮﺩﻧﺪ ﮐﻪ ﺧﺪﺍﻳﺸﺎﻥ ﻣﺴﻴﺢ ﻫﺮﭼﻪ‬ ‫ﺯﻭﺩﺗﺮ ﻇﻬﻮﺭ ﮐﺮﺩﻩ ﺍﺯ ﺁﲰﺎﻥ ﺑﻴﺎﻳﺪ ﻭ »ﺳﻠﻄﻨﺖ ﺟﻬﺎﻧﯽﹺ ﺻﺎﳊﺎﻥ« ﺗﺸﮑﻴﻞ ﺩﻫﺪ‪ ،‬ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﺍﺯ ﺿﻌﻒ ﺧﻼﻓﺖ ﻓﺎﻃﻤﯽ‪ ‬ﻣﺼﺮ ﺭﺍ ﺯﻳﺮ ﲪﻼﺕ ﻣﮑﺮﺭ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺩﺭ ﺻﺪﺩ ﺗﺴﺨﻴﺮ ﺁﻥ ﮐﺸﻮﺭ‬

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‫‪۲۰۱‬‬ ‫ﻗﻠﻤﺮﻭ ﺳﻠﻄﻨﺖ ﳑﺎﻟﻴـﮏ ﺩﺭ ﺯﻣـﺎﻥ ﺗـﺸﮑﻴﻞ ﺳـﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﻏـﺮﺏ ﺍﻳـﺮﺍﻥ ﺑـﻪ‬ ‫ﻓــﺮﺍﺕ ﻣــﯽﺭﺳــﻴﺪ‪ ،‬ﻭ ﺩﺭ ﺟﻨــﻮﺏ ﺍﻧــﺎﺗﻮﻟﯽ ﺗــﺎ ﮐﻴﻠﻴﮑﻴــﻪ ﻭ ﻧﺰﺩﻳﮑــﯽ ﻗﻮﻧﻴــﻪ ﮔــﺴﺘﺮﺩﻩ ﺑــﻮﺩ؛‬

‫ﺑﺮﺁﻣﺪﻧﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ۵۳۲‬ﻋﺴﻘﻼﻥ ﺩﺭ ﻓﻠﺴﻄﻴﻦ ﮐﻪ ﺩﺭﻭﺍﺯﮤ ﻣﺼﺮ ﺑﻮﺩ ﺑﻪﺩﺳﺖ ﺻﻠﻴﺒﻴﺎﻥ ﺍﻓﺘﺎﺩ‪.‬‬ ‫ﭼﻮﻧﮑﻪ ﻣﺴﻴﺤﻴﺎﻥ ﻣﺼﺮ ﺑﺎ ﺻﻠﻴﺒﻴﺎﻥ ﳘﺪﻟﯽ ﺩﺍﺷﺘﻨﺪ ﺧﻄﺮ ﺻﻠﻴﺒﻴﺎﻥ ﺑﺮﺍﯼ ﻣﺼﺮ ﺟﺪﯼ ﺑﻮﺩ‪.‬‬ ‫ﻧﻮﺭﺍﻟﺪﻳﻦ ﺯﻧﮕﯽ ﭘﺲ ﺍﺯ ﺗﻼﺷﻬﺎﯼ ﻧﺎﻓﺮﺟﺎﻡ ﺑﺮﺍﯼ ﺩﺳﺘﻴﺎﺑﯽ ﺑﺮ ﺍﻭﺭﺷﻠﻴﻢ ﺑﺮﺁﻥ ﺷﺪ ﮐﻪ ﻣﺼﺮ‬ ‫ﺭﺍ ﺑﮕﻴﺮﺩ ﺳﭙﺲ ﺍﻭﺭﺷﻠﻴﻢ ﺭﺍ ﺍﺯ ﴰﺎﻝ ﻭ ﺟﻨﻮﺏ ﻣﻮﺭﺩ ﲪﻠﻪ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﺍﻭ ﺩﺭ ﺳﺎﻝ ‪۵۴۲‬‬ ‫ﻓﺮﻣﺎﻧﺪﻩ ﮐﺮﺩﺗﺒﺎﺭ ﺳﭙﺎﻫﺶ ﺍﺳﺪﺍﻟﺪﻳﻦ ﺷﻴﺮﹺﮐﻮﻩ ﺭﺍ ﻣﺄﻣﻮﺭ ﻟﺸﮑﺮﮐﺸﯽ ﺑﻪﻣﺼﺮ ﮐﺮﺩ‪ .‬ﺷﻴﺮﹺﮐﻮﻩ‬ ‫ﮐﻪ ﻋﻤﺪﮤ ﺳﭙﺎﻫﻴﺎﻧﺶ ﮐﹸﺮﺩﺍﻥ ﺑﻮﺩﻧﺪ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﲪﻠﮥ ﺧﺴﺘﮕﯽﻧﺎﭘﺬﻳﺮ ﻭ ﻣﮑﺮﺭ‪ ،‬ﻗﺎﻫﺮﻩ ﺭﺍ ﺩﺭ‬ ‫ﺯﻣﺴﺘﺎﻥ ﺳﺎﻝ ‪ ۵۴۷‬ﮔﺮﻓﺖ‪ ،‬ﻭﻟﯽ ﺩﻭ ﻣﺎﻩ ﺑﻌﺪ ﺩﺭﮔﺬﺷﺖ ﻭ ﺑﺮﺍﺩﺭﺯﺍﺩﻩﺍﺵ ﺻﻼﺡﺍﻟﺪﻳﻦ‬ ‫ﺑﻪﻓﺮﻣﺎﻧﺪﻫﯽ ﺳﭙﺎﻫﻴﺎﻥ‪ ‬ﺍﻭ ﺭﺳﻴﺪ ﻭ ﺩﺭ ﺷﻬﺮﻳﻮﺭﻣﺎﻩ ‪۵۵۰‬ﺥ ﭘﺎﻳﺎﻥ ﻋﻤﺮ ﺧﻼﻓﺖ ﻓﺎﻃﻤﯽ ﻭ‬ ‫ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﺍﻳﻮﺑﯽ )ﻣﻨﺴﻮﺏ ﺑﻪ ﺧﺎﻧﺪﺍﻥ ﺧﻮﺩﺵ( ﺭﺍ ﺩﺭ ﻣﺼﺮ ﺍﻋﻼﻡ ﺩﺍﺷﺖ‪ .‬ﺍﻭ ﺩﺭ‬ ‫ﺳﺎﳍﺎﯼ ﺁﻳﻨﺪﻩ ﲪﻼﺕ ﮔﺴﺘﺮﺩﻩﺋﯽ ﺍﺯ ﻣﺼﺮ ﺑﻪ ﺻﻠﻴﺒﻴﺎﻥ ﺩﺭ ﻓﻠﺴﻄﻴﻦ ﺑﺮﺩ ﻭ ﺳﺮﺍﳒﺎﻡ‬ ‫ﺍﻭﺭﺷﻠﻴﻢ ﻭ ﻧﻴﻤﮥ ﺷﺮﻗﯽﹺ ﻟﺒﻨﺎﻥ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺁ‪‬ﺎ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪ‪ .‬ﺍﻭ ﺍﻗﺪﺍﻡ ﺑﻪ ﺧﺮﻳﺪﻥ ﺑﺮﺩﮔﺎﻥ‬ ‫ﻧﻮﺟﻮﺍﻥ‪ ‬ﺗﺮﮎ ﻭ ﭼﺮﮐﺲ ﻭ ﻭﺍﺭﺩ ﮐﺮﺩﻥ ﺁ‪‬ﺎ ﺑﻪﺍﺭﺗﺶ ﮐﺮﺩ‪ ،‬ﺯﻳﺮﺍ ﺍﺷﻐﺎﻟﮕﺮﯼ ﺑﻮﺩ ﮐﻪ‬ ‫ﺑﻪﻣﺼﺮﻳﺎﻥ ﺍﻃﻤﻴﻨﺎﻥ ﻧﺪﺍﺷﺖ ﺗﺎ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ ﮐﺸﻮﺭ ﺧﻮﺩﺷﺎﻥ ﺷﺮﻳﮏ ﮐﻨﺪ‪ .‬ﺩﺭ ﲞﺶ‬ ‫ﳔﺴﺖ ﺍﻳﻦ ﺩﻓﺘﺮ ﺑﻪ ﮔﺮﻭﻫﻬﺎﯼ ﺟﻬﺎﺩﯼ ﻣﺴﻠﻤﺎﻥ ﮐﻪ ﺑﺮﺍﯼ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻥ ﺩﺧﺘﺮ ﻭ ﭘﺴﺮ ﺍﺯ‬ ‫ﺧﺎﻧﻪﻫﺎ ﺑﻪ ﻣﻨﻄﻘﮥ ﻗﻔﻘﺎﺯ ﲪﻼﺕ ﻣﮑﺮﺭ ﺩﺍﺷﺘﻨﺪ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻳﻢ‪ ،‬ﻭ ﺩﻳﺪﻳﻢ ﮐﻪ ﭘﺪﺭﺍﻥ ﺷﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﻧﻴﺰ ﮐﺎﺭﺷﺎﻥ ﺍﻳﻦ ﺑﻮﺩ‪ .‬ﳑﻠﻮﮐﺎﻧﯽ ﮐﻪ ﺗﻮﺳﻂ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻭ ﺟﺎﻧﺸﻴﻨﺎﻧﺶ‬ ‫ﺧﺮﻳﺪﺍﺭﯼ ﺷﺪﻩ ﻭﺍﺭﺩ ﺍﺭﺗﺶ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﻪﻣﺮﺍﺗﺐ ﺑﺎﻻﯼ ﺍﺭﺗﺶ ﺭﺳﻴﺪﻧﺪ‪ ،‬ﻭ ﺩﺭ‬ ‫ﺳﺎﻝ ‪ ۶۲۹‬ﺑﺎ ﮐﺸﱳ ﺗﻮﺭﺍﻥﺷﺎﻩ‪ ‬ﺳﻠﻄﻨﺖ ﺍﻳﻮﺑﻴﺎﻥ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺘﻨﺪ ﻭ ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﳑﻠﻮﮐﺎﻥ‬ ‫ﺷﺠ‪‬ﺮﺓ ﺍﻟﺪ‪‬ﺭ ‪-‬ﺯﻥ‪ ‬ﺍﺭﻣﻨﯽﹺ ﺗﻮﺭﺍﻥﺷﺎﻩ‪ -‬ﺳﭙﺮﺩﻧﺪ‪) .‬ﺍﺯ ﻗﻀﺎﯼ ﺭﻭﺯﮔﺎﺭ‬ ‫ﺩﺍﺩﻩ ﺯﻣﺎﻡ ﺳﻠﻄﻨﺖ ﺭﺍ ﺑﻪ ‪‬‬ ‫ﺩﺭ ﳘﻴﻦ ﺯﻣﺎﻥ ﺳﻠﻄﻨﺖ ﺍﺳﻼﻣﯽﹺ ﻫﻨﺪ ﻧﻴﺰ ﺩﺭ ﺩﺳﺖ ﻳﮏ ﺯﻥ‪ ‬ﺑﺎﺗﺪﺑﻴﺮ ﺑﻪﻧﺎﻡ ﺳﻠﻄﺎﻧﻪ ﺭ‪‬ﺿﻴ‪‬ﻪ‬ ‫ﺑﻮﺩ‪ .‬ﺳﻼﻃﻴﻦ ﻫﻨﺪ ﳑﺎﻟﻴﮏ‪ ‬ﺷﺒﻴﻪ ﳑﺎﻟﻴﮏ‪ ‬ﻣﺼﺮ ﺑﻮﺩﻧﺪ‪ .‬ﺯﺑﺎﻥ ﺭﲰﯽ ﳑﺎﻟﻴﮏ ﻫﻨﺪ ﭘﺎﺭﺳﯽ‬ ‫ﺑﻮﺩ‪ .‬ﺳﻠﻄﺎﻥ ﺍﻟﺘﻤﺶ ﭘﺪﺭ ﺳﻠﻄﺎﻥ ﺭﺿﻴﻪ ﺷﺎﻋﺮ ﭘﺎﺭﺳﯽﺳﺮﺍ ﺑﻮﺩ‪ (.‬ﺳﻪﺗﺎ ﺍﺯ ﺳﻼﻃﻴﻦ ﳑﻠﻮﮐﯽ‬ ‫ﻣﺼﺮ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﻧﺘﺎﮐﻴﻪ ﻭ ﻓﻠﺴﻄﻴﻦ ﻭ ﻟﺒﻨﺎﻥ ﺭﺍ ﺗﺎ ﺳﺎﻝ ‪۶۳۰‬ﺥ ﺍﺯ ﺻﻠﻴﺒﻴﺎﻥ ﭘﺎﮐﺴﺎﺯﯼ ﮐﺮﺩﻧﺪ ﻭ‬ ‫ﺍﻣﭙﺮﺍﺗﻮﺭﯼ ‪‬ﻨﺎﻭﺭﯼ ﺗﺸﮑﻴﻞ ﺩﺍﺩﻧﺪ‪ .‬ﳑﺎﻟﻴﮏ ﻣﺼﺮ ﺗﻨﻬﺎ ﻧﻴﺮﻭﺋﯽ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺑﻮﺩﻧﺪ ﮐﻪ‬ ‫ﺟﻠﻮ ﻣﻐﻮﻻﻥ ﺍﻳﺴﺘﺎﺩﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺳﺎﻝ ‪۶۳۹‬ﺥ ﻣﻐﻮﻻﻥ ﺭﺍ ﺩﺭ ﺷﺎﻡ ﺑﻪﺳﺨﺘﯽ ﺷﮑﺴﺖ ﺩﺍﺩﻩ ﻣﺼﺮ ﺭﺍ‬ ‫ﺍﺯ ﺧﺮﺍﺏ ﺷﺪﻥ ﺑﻪﺩﺳﺖ ﻣﻐﻮﻻﻥ ﳒﺎﺕ ﺩﺍﺩﻧﺪ‪.‬‬

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‫‪۲۰۲‬‬ ‫ﮐــﺸﻮﺭﻫﺎﯼ ﺍﻣــﺮﻭﺯﻳﻦ ﺳــﻮﺩﺍﻥ ﻭ ﻣــﺼﺮ ﻭ ﻓﻠــﺴﻄﻴﻦ ﻭ ﺍﺳــﺮﺍﺋﻴﻞ ﻭ ﻟﺒﻨــﺎﻥ ﻭ ﺳــﻮﺭﻳﻪ ﻭ ﺍﺭﺩﻥ ﺭﺍ‬ ‫ﺩﺭ ﺑﺮ ﻣﯽﮔﺮﻓﺖ؛ ﻭﺣﺠﺎﺯ ﻧﻴﺰ ﲞﺸﯽ ﺍﺯ ﻣﺘﺼﺮﻓﺎﺕ ﺁﻥ ﺩﻭﻟﺖ ﺑﻪ ﴰﺎﺭ ﻣﯽﺭﻓﺖ‪.‬‬ ‫ﺭﻭﺍﺑــﻂ ﺩﻭ ﺳــﻠﻄﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﻭ ﻣــﺼﺮ ﺗــﺎ ﺍﻧــﺪﮐﯽ ﭘــﺲ ﺍﺯ ﺟﻨــﮓ ﭼــﺎﻝﺩﻳــﺮﺍﻥ ﺑــﺴﻴﺎﺭ‬

‫ﻧﻴ ــﮏ ﺑ ــﻮﺩ‪ .‬ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﮔ ــﺰﺍﺭﺵ ﭘﻴ ــﺮﻭﺯﯼ ﺩﺭ ﭼ ــﺎﻝﺩﻳ ــﺮﺍﻥ ﺭﺍ ﺑ ــﺮﺍﯼ ﺳ ــﻠﻄﺎﻥ ﻣ ــﺼﺮ‬ ‫ﻓﺮﺳ ــﺘﺎﺩ‪ ،‬ﺳ ــﭙﺲ ﻭﻗﺘ ــﯽ ﺷ ــﺮﻕ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺭﺍ ﺍﺯ ﺍﻳ ــﺮﺍﻥ ﺟ ــﺪﺍ ﮐ ــﺮﺩﻩ ﺿ ــﻤﻴﻤﮥ ﻋﺜﻤ ــﺎﻧﯽ ﮐ ــﺮﺩ‬ ‫ﮔــﺰﺍﺭﺵ ﺁﻥﺭﺍ ﺑ ــﺮﺍﯼ ﺳ ــﻠﻄﺎﻥ ﻣــﺼﺮ ﻓﺮﺳ ــﺘﺎﺩ‪ ،‬ﻧﻴ ــﺰ ﻭﻗﺘــﯽ ﺑ ــﺴﺘﺎﻥ ﻭ ﺧﺮﺑ ــﻮﻁ ﻭ ﻣ ــﺮﻋﺶ ﺭﺍ‬

‫ﮔﺮﻓﺖ ﻭ ﻋﻼﺀ ﺍﻟﺪﻭﻟﻪ ﺫﻭﺍﻟﻘﺪﺭ ﺭﺍ ﮐﺸﺖ ﺳﺮﺵ ﺭﺍ ﺑﻪ ﳘﺮﺍﻩ ﻧﺎﻣﻪ ﺑـﺮﺍﯼ ﺳـﻠﻄﺎﻥ ﻓﺮﺳـﺘﺎﺩ ﻭ‬

‫ﻉ ﺍﻭ ﺭﺳـﺎﻧﺪ‪ .‬ﺍﻭ ﻧﺎﻣـﻪﻫـﺎﻳﺶ ﺭﺍ ﺑـﻪﺯﺑـﺎﻥ ﻋﺮﺑـﯽ ﺑـﺮﺍﯼ‬ ‫ﮔﺰﺍﺭﺵ ﺍﻳﻦ ﻓـﺘﺢ ﺑـﺰﺭﮒ ﺭﺍ ﺑـﻪﺍﻃـﻼ ﹺ‬ ‫ﺳــﻠﻄﺎﻥ ﻣــﺼﺮ ﻣــﯽﻧﻮﺷــﺖ ﻭ ﺍﻭ ﺭﺍ ﺑــﺎ ﺍﻟﻘــﺎﺏ ﺍﺣﺘــﺮﺍﻡﺁﻣﻴ ـ ﹺﺰ »ﻇﻬﻴــﺮ ﺍﻻﺳــﻼﻡ ﻭﺍﳌــﺴﻠﻤﻴﻦ‪،‬‬

‫ﳋـﻮﺍﻗﻴﻦ« ﺧﻄــﺎﺏ ﻣـﯽﮐـﺮﺩ‪ .‬ﻗﺎﺳــﻢ‬ ‫ﳊـ ‪‬ﺮﻣ‪‬ﻴﻦ ﺍﻟـﺸ‪‬ﺮﻳﻔﹶﻴﻦ‪ ،‬ﺍﹸﺳـ ‪‬ﻮﺓﹸ ﺍﳌﹸﻠـﻮﻙ ﻭﺍ ﹶ‬ ‫ﺣـﺎﻣﯽ ﺧ‪‬ـﺪ‪‬ﺍﻡ ﺍ ﹶ‬

‫ﭘ ــﺴﺮ ﺍﲪــﺪ )ﺑ ــﺮﺍﺩﺭﺯﺍﺩﮤ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ( ﭘ ــﺲ ﺍﺯ ﺁﻧﮑ ــﻪ ﭘ ــﺪﺭﺵ ﺍﲪ ــﺪ ﺭﺍ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ‬

‫ﺑـﻪﻧﻴﺮﻧـﮓ ﮐــﺸﺖ ﺑـﻪﺷــﺎﻡ ﮔﺮﻳﺨـﺖ ﻭ ﺍﺯ ﺁﳒــﺎ ﺑـﻪﻗـﺎﻫﺮﻩ ﺭﻓــﺖ ﻭ ﺑـﻪﺳــﻠﻄﺎﻥ ﻣـﺼﺮ ﭘﻨﺎﻫﻨــﺪﻩ‬

‫ﺷ ــﺪ‪ .‬ﻭﻟ ــﯽ ﭘ ــﺬﻳﺮﺵ ﻗﺎﺳ ــﻢ ﺩﺭ ﻗ ــﺎﻫﺮﻩ ﻫ ــﻴﭻ ﺧﻠﻠ ــﯽ ﺩﺭ ﺭﻭﺍﺑ ــﻂ ﻧﻴ ــﮏ ﺩﻭ ﺳ ــﻠﻄﺎﻥ ﻣ ــﺼﺮ ﻭ‬ ‫ﻋﺜﻤﺎﻧﯽ ﺭﺍ ﺑﺎﻋﺚ ﻧﺸﺪ‪ .‬ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﻧﻴﺰ ﺩﺭ ﭘﺎﺳـﺦ ﺑـﻪ ﻧﺎﻣـﮥ ﮔـﺰﺍﺭﺵﮔﻮﻧـﮥ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ‬ ‫ﭘ ــﺲ ﺍﺯ ﺍﳊ ــﺎﻕ ﺷ ــﺮﻕ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺑ ــﻪﻋﺜﻤ ــﺎﻧﯽ ﺍﻭ ﺭﺍ »ﺍﹸﺳـ ـ ‪‬ﻮﺓﹸ ﺍﳌﻠ ــﻮﻙ ﻭﺍﻟـ ـﺴ‪‬ﻼﻃﻴﻦ‪ ،‬ﻣ‪‬ﻌ ــﻴﻦ‬

‫ﺍﻹﺳــﻼﻡ ﻭ‪‬ﺍﳌﹸــﺴﻠﻤﻴﻦ‪ ،‬ﺍﺑﻮﺍﻟﻨ‪‬ــﺼﺮ ﻭ‪‬ﺍﻟﻔــﺘﺢ« ﺧﻄــﺎﺏ ﮐــﺮﺩ‪ ،‬ﻭ ﻭﺍﻟــﯽ ﻗﺰﻟﺒــﺎﺵ ﺩﻳــﺎﺭ ﺑﮑــﺮ ﺭﺍ‬ ‫»ﻟﻌﻴﻦ« ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ »ﻣﻠﺤﺪﻳﻦ« ﻧﺎﻣﻴﺪ؛ ﻭ ﻳﺎﺩﺁﻭﺭ ﺷﺪ ﮐﻪ ﺍﺯ ﺷﺎﺩﯼ ﺁﻧﮑﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ‬

‫ﺑﺮ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﻠﺤﺪ ﭘﻴﺮﻭﺯ ﺷﺪﻩ ﺍﺳﺖ ﺑﺎﺯﺍﺭﻫﺎﯼ ﻗﺎﻫﺮﻩ ﺭﺍ ﺁﺫﻳﻦﺑﻨﺪﯼ ﮐـﺮﺩﻩ ﻭ ﺍﺯ ﭘﻴـﺮﻭﺯﯼ‬

‫ﺍﻭ ﺑﺮ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﻟﺸﺎﺩ ﺷﺪﻩ ﺍﺳﺖ؛ ﻭ ﻫﺪﺍﻳﺎﯼ ﮔﺮﺍﻧﺒﻬﺎﺋﯽ ﺍﺯﲨﻠـﻪ ﻳـﮏ ﻓﻴـﻞ ﺭﺍ ﺑـﻪﳘـﺮﺍﻩ‬

‫ﻫﻴﺌﺖ ﺍﻋﺰﺍﻣﯽ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻪﺍﻭ ﻧﻮﺷﺖ ﮐﻪ ﭘﺎﺩﺷﺎﻩ ﻫﻨﺪ ﭼﻬﺎﺭ ﻓﻴـﻞ ﺑـﺮﺍﯼ ﻭﯼ‬

‫ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩﻩ ﮐﻪ ﺩﻭ ﺗﺎﻳﺶ ﺑﻪﺳﻼﻣﺖ ﺑﻪ ﻗﺎﻫﺮﻩ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﻭ ﺍﮐﻨـﻮﻥ ﻳﮑـﯽ ﺍﺯ ﺁﻥﺩﻭ ﺭﺍ‬

‫ﺑﺮﺍﯼ ﺳﻠﻄﺎﻥ ﻣﯽﻓﺮﺳﺘﺪ‪ .‬ﺿﻤﻨ‪‬ﺎ ﺍﺯ ﺳﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺗﻘﺎﺿـﺎ ﮐـﺮﺩ ﮐـﻪ ﺍﺟـﺎﺯﻩ ﺩﻫـﺪ ﺩﺭﻳﺎﺳـﺎﻻﺭ‬ ‫ﻣــﺼﺮ ﭼﻮ‪‬ــﺎﯼ ﻻﺯﻡ ﺑــﺮﺍﯼ ﮐــﺸﺘﯽﺳــﺎﺯﯼ ﺭﺍ ﺩﺭ ﮐــﺸﻮﺭ ﻋﺜﻤــﺎﻧﯽ )ﺍﺯ ﺑﺎﻟﮑــﺎﻥ( ﺧﺮﻳــﺪﺍﺭﯼ‬

‫ﮐﻨﺪ‪ ،‬ﻭ ﻧﻴﺰ ﺗﻘﺎﺿﺎ ﮐـﺮﺩ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﭼﻨـﺪ ﺍﺳـﺘﺎﺩ ﮐـﺸﺘﯽﺳـﺎﺯﯼ ﺑـﻪﻣـﺼﺮ ﺑﻔﺮﺳـﺘﺪ‪ .‬ﺳـﻠﻄﺎﻥ‬

‫ﺳــﻠﻴﻢ ﺩﺭ ﻗﻮﻧﻴ ـﻪ ﺍﻳــﻦ ﻫــﺪﺍﻳﺎ ﺭﺍ ﺩﺭﻳﺎﻓــﺖ ﮐــﺮﺩ ﻭ ﻧﺎﻣــﮥ ﺑــﺴﻴﺎﺭ ﳏﺒــﺖﺁﻣﻴــﺰﯼ ﺑــﺮﺍﯼ ﺳــﻠﻄﺎﻥ‬

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‫‪۲۰۳‬‬ ‫ﺑﺎﺯﻓﺮﺳــﺘﺎﺩﻩ ﺍﻭ ﺭﺍ »ﭘــﺪﺭ« ﺧﻄــﺎﺏ ﮐــﺮﺩ‪ ،‬ﻭ ﻣﺘــﺬﮐﺮ ﺷــﺪ ﮐــﻪ ﺩﺭﻳﺎﺳــﺎﻻﺭ ﻣــﯽﺗﻮﺍﻧــﺪ ﻫﺮﭼــﻪ‬ ‫ﺩﻟﺶ ﲞﻮﺍﻫﺪ ﭼﻮﺏ ﺑﺮﺍﯼ ﮐﺸﺘﯽﺳﺎﺯﯼ ﺍﺯ ﻋﺜﻤﺎﻧﯽ ﲞﺮﺩ‪ ،‬ﻭﻟﯽ ﺍﺳﺘﺎﺩﺍﻥ ﮐـﺸﺘﯽﺳـﺎﺯﯼ‬ ‫ﻣــﺸﻐﻮﻝ ﺳــﺎﺧﱳ ﺻــﺪ ﻓﺮﻭﻧــﺪ ﮐــﺸﺘﯽﺍﻧــﺪ ﺯﻳــﺮﺍ ﺍﻭ ﻗــﺼﺪ ﺩﺍﺭﺩ ﮐــﻪ ﺑــﺎ ﻣــﺴﻴﺤﻴﺎﻥ ﺍﺭﻭﭘــﺎ ﻭﺍﺭﺩ‬

‫ﺟﻨﮓ ﺷﻮﺩ؛ ﻟﺬﺍ ﺑﺮﺍﻳﺶ ﻣﻘﺪﻭﺭ ﻧﻴﺴﺖ ﮐﻪ ﺍﺳﺘﺎﺩﺍﻥ ﮐﺸﺘﯽﺳﺎﺯﯼ ﺑﻪﻣﺼﺮ ﺑﻔﺮﺳﺘﺪ‪.‬‬

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‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐﻪ ﺗﻼﺷﻬﺎﯼ ﺧﻮﺩﺵ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﭼﺎﻝﹺﺩﻳـﺮﺍﻥ ﺑـﺮﺍﯼ ﺑـﻪ ﻣـﺼﺎﳊﻪ‬

‫ﮐــﺸﺎﻧﺪﻥ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺭﺍ ﺑــﯽﻧﺘﻴﺠــﻪ ﺩﻳــﺪ ﺑــﺮﺁﻥ ﺷــﺪ ﮐــﻪ ﺑــﺎ ﻓﺮﺳــﺘﺎﺩﻥ ﻫﻴــﺄﺗﯽ ﺑــﻪﻣــﺼﺮ ﺍﺯ‬

‫ﺳ ــﻠﻄﺎﻥ ﻣ ــﺼﺮ ﺗﻘﺎﺿ ــﺎﯼ ﻭﺳ ــﺎﻃﺖ ﺑ ــﺮﺍﯼ ﺑﺮﻗ ــﺮﺍﺭﯼ ﺻـ ـﻠﺢ ﮐﻨ ــﺪ‪ .‬ﺳ ــﻠﻄﺎﻥ ﻣ ــﺼﺮ ﭘ ــﺲ ﺍﺯ‬ ‫ﺩﺭﻳﺎﻓــﺖ ﻧﺎﻣــﮥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻫﻴــﺄﺗﯽ ﺭﺍ ﺑــﺎ ﻧﺎﻣــﻪﺋــﯽ ﺑــﻪ ﺍﺳــﺘﺎﻧﺒﻮﻝ ﻓﺮﺳــﺘﺎﺩ ﻭ ﺑــﻪ ﺳــﻠﻄﺎﻥ‬

‫ﺍﻧﺪﺭﺯ ﻧﻮﺷﺖ ﮐﻪ ﺩﺳﺖ ﺍﺯ ﺩﴰﻨﯽ ﺑﺎ ﻳﮏ ﮐﺸﻮﺭ ﻣﺴﻠﻤﺎﻥ ﺑـﺮﺩﺍﺭﺩ ﻭ ﺑـﺎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﺯ‬ ‫ﺩ ﹺﺭ ﺁﺷﺘﯽ ﺩﺭﺁﻳﺪ‪ .‬ﺍﻭ ﺑﻪﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻧﻮﺷﺖ ﮐﻪ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻧﯽ ﮐﻪ ﺑﻪﻗﺼﺪ ﺯﻳﺎﺭﺕ ﺑـﻪ ﻣﮑـﻪ‬

‫ﻭ ﻣﺪﻳﻨﻪ ﻣﯽﺁﻳﻨﺪ ﺧﱪﻫﺎﯼ ﺻﺤﻴﺢ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﻠﺤﺪ ﭘﺲ ﺍﺯ ﺷﮑﺴﺖ‬

‫ﺍﺯ ﴰﺎ ﭼﻨﺎﻥ ﺩﺭ ﻫﺮﺍﺱ ﺍﺳﺖ ﮐﻪ ﺑﻪﻫﻴﭻﻭﺟﻪ ﻗﺼﺪ ﺟﻨﮓ ﺑﺎ ﴰﺎ ﺭﺍ ﳔﻮﺍﻫﺪ ﮐـﺮﺩ؛ ﻭﻟـﯽ‬

‫ﭼﻨﺎﻧﭽ ــﻪ ﴰ ــﺎ ﺑ ــﺎ ﺍﻭ ﻭﺍﺭﺩ ﺟﻨ ــﮓ ﺷ ــﻮﻳﺪ ﺍﻭ ﴰ ــﺎ ﺭﺍ ﺩﺭ ﮐﻮﻫﻬ ــﺎ ﻭ ﺩﺭﻩﻫ ــﺎ ﺑ ــﻪﺩﻧﺒ ــﺎﻝ ﺧ ــﻮﺩ‬ ‫ﺧﻮﺍﻫﺪ ﮐﺸﻴﺪ ﻭ ﺑﺎ ﴰﺎ ﳘﺎﻥ ﮐﺎﺭﯼ ﺧﻮﺍﻫـﺪ ﮐـﺮﺩ ﮐـﻪ ﺍﻭﺯﻭﻥ ﺣـﺴﻦ ﺑـﺎ ﺍﺑﻮﺳـﻌﻴﺪ ﺗﻴﻤـﻮﺭﯼ‬ ‫ﮐﺮﺩ؛ ﻭ ﴰﺎ ﺟـﺰ ﺁﻧﮑـﻪ ﺑـﻪﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﮔﺰﻧـﺪﻫﺎﯼ ﺑـﺴﻴﺎﺭ ﻭﺍﺭﺩ ﮔـﺮﺩﺩ ﻧﺘﻴﺠـﻪﺋـﯽ ﳔﻮﺍﻫﻴـﺪ‬

‫ﮔﺮﻓــﺖ‪ .‬ﺍﻭ ﺑــﻪﻳــﺎﺩ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺁﻭﺭﺩ ﮐــﻪ ﳘــﮥ ﺩﺍﻧــﺸﻤﻨﺪﺍﻥ‪ ‬ﻧﺎﻣــﺪﺍﺭ ﺍﺳــﻼﻡ ﺍﺯ ﺍﻳﺮﺍﻧﻴــﺎﻥ‬

‫ﺑـﻮﺩﻩﺍﻧـﺪ‪ ،‬ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺍﺯ ﺩﺳـﺖ ﭼﻨﮕﻴـﺰ ﻭ ﺗﻴﻤـﻮﺭ ﻣﻠﻌـﻮﻥ ﻭ ﻓﺮﺯﻧـﺪﺍﻥ ﻭ ﻧﻮﺍﺩﮔـﺎﻥ ﻣﻠﻌﻮﻧـﺸﺎﻥ‬

‫ﮔﺰﻧ ــﺪﻫﺎﯼ ﺑ ــﺴﻴﺎﺭ ﺩﻳﺪﻧ ــﺪ ﻭ ﲢﻤ ــﻞ ﮔﺰﻧ ــﺪﻫﺎﯼ ﺩﻳﮕ ــﺮﯼ ﻧﺪﺍﺭﻧ ــﺪ‪ .‬ﺍﻭ ﺑ ــﻪﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ‬

‫ﻣﺸﻮﺭﺕ ﺩﺍﺩ ﮐﻪ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺁﺷﺘﯽ ﮐﻨﺪ ﻭ ﺑﻪﺟﻨـﮓ ﻣـﺴﻴﺤﻴﺎﻥ ﺍﺭﻭﭘـﺎ ﺑـﺮﻭﺩ‪ ،‬ﻭ ﭘـﻴﺶ‬ ‫ﺍﺯ ﻫﺮ ﮐﺎﺭﯼ ﺟﺰﻳﺮﮤ ﺭﻭﺩﺱ ﺭﺍ ﺑﮕﻴﺮﺩ‪.‬‬

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‫ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ ﻣﯽﻧﻮﻳﺴﺪ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪ ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﭘﺎﺳـﺦ ﻓﺮﺳـﺘﺎﺩ‬

‫ﮐــﻪ ﺑــﻪﻫ ــﻴﭻﻭﺟــﻪ ﺑ ــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺁﺷ ـﺘﯽ ﳔﻮﺍﻫــﺪ ﮐ ــﺮﺩ؛ ﻭ ﻣﺆﺩﺑﺎﻧــﻪ ﺑ ــﻪﺍﻭ ﻧﻮﺷــﺖ ﮐ ــﻪ‬ ‫‪ -1‬ﻣﱳ ﻧﺎﻣﻪﻫﺎ ﺩﺭ ﻣﻨﺸﺂﺕ ﺍﻟﺴﻼﻃﻴﻦ‪.۴۲۳ -۴۱۹ ،‬‬ ‫‪ -2‬ﳘﺎﳒﺎ‪.۴۲۴ -۴۲۳ ،‬‬

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‫‪۲۰۴‬‬ ‫»ﺳﻠﻄﺎﻥ ﺩﺭ ﺣﮑﻢ ﭘﺪﺭ ﻣﻦ ﺍﺳﺖ‪ .‬ﻣﻦ ﺍﺯ ﺍﻭ ﻃﻠﺐ ﺩﻋﺎﯼ ﺧﻴﺮ ﺩﺍﺭﻡ‪ .‬ﻟﻴﮑﻦ ﺗﻮﻗﻊ ﺩﺍﺭﻡ ﮐﻪ‬ ‫ﺑﻴﻦ ﻣﻦ ﻭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﻴﺎﳒﯽﮔﺮﯼ ﻧﮑﻨﺪ«‪.‬‬

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‫ﺩﺭ ﺍﻳ ــﻦﺯﻣ ــﺎﻥ ﺩﺳ ــﺘﻬﺎﯼ ﻣﺮﻣ ــﻮﺯﯼ ﺩﺭ ﻗ ــﺎﻫﺮﻩ ﻭ ﺣﻠ ــﺐ ﻭ ﺍﺳ ــﺘﺎﻧﺒﻮﻝ ﺩﺭﮐ ــﺎ ﹺﺭ ﺍﻳﺠ ــﺎﺩ‬

‫ﺑﺪﺑﻴﻨﯽ ﺩﺭ ﻣﻴﺎﻥ ﺩﻭ ﺳﻠﻄﺎﻥ ﳑﻠﻮﮐﯽ ﻭ ﻋﺜﻤـﺎﻧﯽ ﺑﻮﺩﻧـﺪ‪ .‬ﺳـﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ ﺧـﻮﺩ ﺭﺍ ﺑـﺮﺍﯼ‬ ‫ﻟﺸﮑﺮﮐــﺸﯽ ﺑــﺰﺭﮒ ﺯﻣﻴﻨــﯽ ﻭ ﺩﺭﻳــﺎﻳﯽ ﺑــﻪﺟﻨــﻮﺏ ﺍﺭﻭﭘــﺎ ﺁﻣــﺎﺩﻩ ﻣــﯽﮐــﺮﺩ‪ ،‬ﻭ ﺍﮔــﺮ ﻣﻴــﺎﻥ ﺩﻭ‬ ‫ﻧﻴــﺮﻭﯼ ﺑــﺰﺭﮒ ﻋﺜﻤــﺎﻧﯽ ﻭ ﳑﺎﻟﻴــﮏ ﺟﻨــﮓ ﻣــﯽﺍﻓﺘــﺎﺩ ﺍﻳــﻦ ﺑﺮﻧﺎﻣــﻪ ﻣﺘﻮﻗــﻒ ﻣــﯽﮔﺮﺩﻳــﺪ ﻭ‬

‫ﺍﺭﻭﭘﺎ ﳒـﺎﺕ ﻣـﯽﻳﺎﻓـﺖ‪ .‬ﺩﺭ ﺍﺳـﺘﺎﻧﺒﻮﻝ ﺍﻳـﻦ ﺷـﺎﻳﻌﻪ ﻗـﻮﺕ ﮔﺮﻓـﺖ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﻣـﺼﺮ ﻭ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴـﻞ ﺩﺳـﺖ ﺍﲢــﺎﺩ ﺑـﻪ ﻫــﻢ ﺩﺍﺩﻩ ﺩﺭﺻـﺪﺩﻧﺪ ﮐـﻪ ﳘﺪﺳــﺘﺎﻧﻪ ﺑـﻪﮐــﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ ﻟــﺸﮑﺮ‬

‫ﺑﮑﺸﻨﺪ‪ .‬ﺩﺭ ﻗـﺎﻫﺮﻩ ﻧﻴـﺰ ﺷـﺎﻳﻊ ﺷـﺪ ﮐـﻪ »ﺧﻴﺮﺑﻴـﮏ« ﺣـﺎﮐﻢ ﺣﻠـﺐ ﺩﺭ ﺍﻧﺪﻳـﺸﮥ ﺟـﺪﺍ ﮐـﺮﺩﻥ‬

‫ﺳ ــﻮﺭﻳﻪ ﺍﺯ ﻣ ــﺼﺮ ﺍﺳ ــﺖ ﻭ ﺑ ــﺎ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﺭﻭﺍﺑ ــﻂ ﺑﺮﻗ ــﺮﺍﺭ ﮐ ــﺮﺩﻩ ﺍﺳ ــﺖ‪ .‬ﺳ ــﻠﻄﺎﻥ ﻣ ــﺼﺮ‬

‫ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﮐﻪ ﺧﻴﺮﺑﻴﮏ ﺭﺍ ﺍﺯ ﺣﺎﮐﻤﻴﺖ ﺣﻠﺐ ﺑـﺮﺩﺍﺭﺩ‪ .‬ﺧﻴﺮﺑﻴـﮏ ﺍﺯ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ‬

‫ﺗﻘﺎﺿــﺎ ﮐــﺮﺩ ﮐــﻪ ﻣﻴــﺎﻥ ﺍﻭ ﻭ ﺳــﻠﻄﺎﻥ ﻣــﺼﺮ ﻭﺍﺳــﻄﻪ ﺷــﻮﺩ ﺗــﺎ ﺑــﺪﺑﻴﻨﯽ ﺳــﻠﻄﺎﻥ ﻧــﺴﺒﺖ ﺑــﻪ ﺍﻭ‬ ‫ﺑﺮﻃﺮﻑ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺑﺮ ﺷﺎﻳﻌﮥ ﺗﻼﺵ ﺣﮑـﻮﻣﺘﮕﺮﺍﻥ‪ ‬ﺷـﺎﻡ ﺑـﺮﺍﯼ ﺟـﺪﺍ ﺷـﺪﻥ ﺍﺯ ﻣـﺼﺮ ﻭ‬ ‫ﭘﻴﻮﺳﱳ ﺑﻪ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﻗﺎﻫﺮﻩ ﻗﻮﺕ ﲞﺸﻴﺪ ﻭ ﺭﻭﺍﺑﻂ ﻣﺼﺮ ﻭ ﻋﺜﻤﺎﻧﯽ ﺭﺍ ﺑﻪ ﺳﻮﯼ ﺗﻴﺮﮔـﯽ‬ ‫ﺑــﺮﺩ‪ .‬ﺳــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﻳــﮏ ﺳ ــﭙﺎﻩ ﭼﻬــﻞ ﻫ ــﺰﺍﺭﯼ ﺭﺍ ﺑــﻪ ﻓﺮﻣﺎﻧ ــﺪﻫﯽ ﻧﺎﻣــﺪﺍﺭﺗﺮﻳﻦ ﺍﻓ ــﺴﺮﺵ‬

‫ ﺳــﻨﺎﻥ ﭘﺎﺷــﺎ ﻭﺯﻳــﺮ ﺍﻋﻈــﻢ ﺭﺍﻫــﯽ ﻧــﻮﺍﺣﯽ ﺷــﺮﻗﯽ ﺍﻧــﺎﺗﻮﻟﯽ ﮐــﺮﺩ ﻭ ﺷــﺎﻳﻊ ﳕــﻮﺩ ﮐــﻪ ﻗــﺼﺪ‬

‫ﻟﺸﮑﺮﮐــﺸﯽ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻗــﺎﻫﺮﻩ ﮐــﺴﺎﻧﯽ ﺑــﻪ ﺳــﻠﻄﺎﻥ ﻣــﺼﺮ ﺍﻃــﻼﻉ ﺩﺍﺩﻧــﺪ ﮐــﻪ ﺧــﱪ‬ ‫ﺩﻗﻴــﻖ ﺩﺍﺭﻧــﺪ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺑــﺎ ﺧﻴﺮﺑﻴــﮏ ﺗﺒــﺎﻧﯽ ﮐــﺮﺩﻩ ﺍﺳــﺖ ﻭ ﻗــﺼﺪﺵ ﺍﺯ ﺍﻳــﻦ‬

‫ﻟﺸﮑﺮﮐﺸﯽ ﮔﺮﻓﱳﹺ ﺳﻮﺭﻳﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳـﻦ ﺍﺛﻨـﺎﺀ ﭼﻨـﺪ ﻋـﺮﺏﺯﺑـﺎﻥ‪ ‬ﺗـﺎﺯﻩﻭﺍﺭﺩ ﮐـﻪ ﺩﺭ ﮐـﺸﻮﺭ‬ ‫ﻋﺜﻤﺎﻧﯽ ﺭﻓﺘﺎﺭﻫﺎﯼ ﺷﺒﻬﻪﺍﻧﮕﻴﺰ ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﯽﺩﺍﺩﻧﺪ ﺩﺳﺘﮕﻴﺮ ﺷﺪﻧﺪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﻳـﮏ‬

‫ﳏﺎﮐﻤ ــﮥ ﻣﻘ ــﺪﻣﺎﺗﯽ ﺍﻋﺘ ــﺮﺍﻑ ﮐﺮﺩﻧ ــﺪ ﮐ ــﻪ ﻣ ــﺄﻣﻮﺭﺍﻥ ﺳ ــﻠﻄﺎﻥ ﻣ ــﺼﺮ ﻫ ــﺴﺘﻨﺪ‪ .‬ﺁ‪ ‬ــﺎ ﻓ ــﺎﺵ‬ ‫ﺳﺎﺧﺘﻨﺪ ﮐﻪ ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﻭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﺘﺤﺪ ﺷﺪﻩ ﻭ ﻗـﺮﺍﺭ ﮔﺬﺍﺷـﺘﻪﺍﻧـﺪ ﮐـﻪ ﳘﺪﺳـﺘﺎﻧﻪ‬ ‫ﺍﺯ ﺷﺮﻕ ﻭ ﺟﻨﻮﺏ ﺑﻪﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﲪﻠﻪ ﮐﻨﻨﺪ‪.‬‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۳۰۱ / ۲ ،‬‬

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‫‪۲۰۵‬‬ ‫ﺑ ــﻪﺍﻳ ــﻦﮔﻮﻧ ــﻪ‪ ،‬ﺭﺧ ــﺪﺍﺩﻫﺎﯼ ﺑ ــﺴﻴﺎﺭ ﻣﺮﻣ ــﻮﺯﯼ ﺑﺎﻋ ــﺚ ﺗﻴ ــﺮﻩ ﺷ ــﺪﻥ ﺭﻭﺍﺑ ــﻂ ﺳ ــﻠﻄﺎﻥ‬ ‫ﺳ ــﺎﳋﻮﺭﺩﻩ ﻭ ﻣ ــﺴﺎﳌﺖﺟ ــﻮﯼ ﻣ ــﺼﺮ ﻭ ﺳ ــﻠﻄﺎﻥ ﻣﻐ ــﺮﻭﺭ ﻋﺜﻤ ــﺎﻧﯽ ﺷ ــﺪ ﻭ ﺯﻣﻴﻨ ــﻪ ﺭﺍ ﻓ ــﺮﺍﻫﻢ‬ ‫ﻣﯽﺁﻭﺭﺩ ﮐﻪ ﺩﻭ ﮔﺎﻭ ﻧﻴﺮﻭﻣﻨﺪ ﺳﻨﯽﻣﺬﻫﺐ ﺭﺍ ﺷﺎﺥ ﺑﻪﺷﺎﺥ ﮐﻨﺪ‪ .‬ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﳘﻴﻦﮐـﻪ ﺍﺯ‬

‫ﺣﺮﮐﺖ ﺳﭙﺎﻩ‪ ‬ﻋﺜﻤﺎﻧﯽ ﺑﻪﻗﺼﺪ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ ﻣﻄﻠﻊ ﺷﺪ ﺍﺯ ﺑﻴﻢ ﺁﻧﮑـﻪ ﻗـﺼﺪ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ‬ ‫ﮔﺮﻓﱳ ﺣﻠﺐ ﺑﺎﺷﺪ ﺑﺎ ﻳﮏ ﺳﭙﺎﻩ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭﯼ ﺍﺯ ﻗﺎﻫﺮﻩ ﺑﻪﺷﺎﻡ ﺭﻓﺖ‪ ،‬ﻭ ﺿﻤﻦ ﻓﺮﺳﺘﺎﺩﻥ‬

‫ﻧﺎﻣﻪﺋﯽ ﺑﻪ ﺍﻃﻼﻉ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺭﺳـﺎﻧﺪ ﮐـﻪ ﭼـﻮﻥ ﺷـﻨﻴﺪﻩ ﺍﺳـﺖ ﮐـﻪ ﺍﺭﺗـﺶ ﻋﺜﻤـﺎﻧﯽ ﻗـﺼﺪ‬

‫ﲪﻠﻪ ﺑﻪ ﺍﻳﺮﺍﻥ ﺩﺍﺭﺩ ﺑﺎ ﺍﻳﻦ ﺳـﭙﺎﻩ ﺍﺯ ﻣـﺼﺮ ﺑﻴـﺮﻭﻥ ﺁﻣـﺪﻩ ﺍﺳـﺖ ﺗـﺎ ﻣﻴـﺎﻥ ﺩﻭ ﺩﻭﻟـﺖ ﺍﻳـﺮﺍﻥ ﻭ‬

‫ﻋﺜﻤــﺎﻧﯽ ﻭﺳــﺎﻃﺖ ﮐﻨــﺪ ﻭ ﻣــﺎﻧﻊ ﺑــﺮﻭﺯ ﺟﻨــﮓ ﺷــﻮﺩ؛ ﻭ ﻋﻠﻤــﺎﯼ ﺑــﺰﺭﮒ ﻣﮑــﻪ ﻭ ﻣﺪﻳﻨــﻪ ﻧﻴــﺰ‬ ‫ﺑﺮﺧﺎﺳــﺘﻪﺍﻧــﺪ ﺗــﺎ ﺑــﺮﺍﯼ ﺑﺮﻗــﺮﺍﺭﯼ ﺻــﻠﺢ ﻣﻴــﺎﻥ ﺍﻳــﺮﺍﻥ ﻭ ﻋﺜﻤــﺎﻧﯽ ﺗــﻼﺵ ﮐﻨﻨــﺪ‪ .‬ﺩﺭ ﳘــﻴﻦ‬

‫ﻫﻨﮕﺎﻡ ﺩﺭ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺷﺎﻳﻊ ﺷﺪ ﮐﻪ ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﺑﻪﻗﺼﺪ‪ ‬ﻟﺸﮑﺮﮐـﺸﯽ ﺑـﻪﻋﺜﻤـﺎﻧﯽ ﺍﺯ ﻣـﺼﺮ‬ ‫ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪﺟـﺎﯼ ﺁﻧﮑـﻪ ﺑـﻪﻧﺎﻣـﮥ ﺳـﻠﻄﺎﻥ ﻣـﺼﺮ ﭘﺎﺳـﺦ ﺩﻫـﺪ ﺟﻠـﺴﮥ‬

‫ﻣــﺸﻮﺭﺗﯽ ﺑــﺎ ﺷــﺮﮐﺖ ﺍﻣــﺮﺍ ﻭ ﻓﻘﻬــﺎ ﻭ ﺑﻠﻨــﺪﭘﺎﻳﮕﺎﻥ ﮐــﺸﻮﺭﯼ ﺗــﺸﮑﻴﻞ ﺩﺍﺩ‪ ،‬ﻭ ﺿــﻤﻦ ﺑــﺰﺭﮒ‬

‫ﺟﻠﻮﻩ ﺩﺍﺩﻥ ﺧﻄﺮ ﻣـﺼﺮ ﻭ ﺍﻳـﺮﺍﻥ ﻭ ﻃـﺮﺡ ﺍﻳـﻦ ﻣﻮﺿـﻮﻉ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﻣـﺼﺮ ﺑـﺎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﻣﺘﺤﺪ ﺷﺪﻩ ﻭ ﺑﺮﺍﯼ ﺟﻨـﮓ ﺑـﺎ ﻋﺜﻤـﺎﻧﯽ ﺁﻣـﺎﺩﻩ ﺷـﺪﻩ ﺍﺳـﺖ‪ ،‬ﺩﺭﺑـﺎﺭﮤ ﺗـﺼﻤﻴﻢ ﺑـﻪ ﺟﻨـﮓ ﺑـﺎ‬ ‫ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﺑﻪ ﻣﺸﻮﺭﺕ ﻧﺸﺴﺖ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳﻦ ﺟﻠـﺴﻪ ﺍﺯ ﻓﻘﻬـﺎﯼ ﺑﻠﻨﺪﭘﺎﻳـﮥ ﻋﺜﻤـﺎﻧﯽ ﻓﺘـﻮﺍﯼ‬

‫ﺟــﻮﺍﺯ ﺟﻨــﮓ ﺑــﺎ ﺳــﻠﻄﺎﻥ ﻣــﺼﺮ ﺭﺍ ﮔﺮﻓــﺖ ﻭ ﻓﺮﻣــﺎﻥ ﺩﺍﺩ ﮐــﻪ ﻧﻴﺮﻭﻫــﺎﯼ ﺯﻣﻴﻨــﯽ ﻭ ﺩﺭﻳــﺎﻳﯽ‬ ‫ﻋﺜﻤــﺎﻧﯽ ﺑــﻪ ﺳــﻮﯼ ﻣﺮﺯﻫــﺎﯼ ﺷــﺎﻡ ﺑــﻪﺣﺮﮐــﺖ ﺩﺭﺁﻳﻨــﺪ‪ .‬ﭼﻨــﺪ ﻧﻔــﺮ ﺭﺍ ﻧﻴــﺰ ﻣــﺄﻣﻮﺭ ﮐــﺮﺩ ﺗــﺎ‬ ‫ﺑﻪﺣﻠﺐ ﺭﻓﺘﻪ ﺑﻪﺍﻃﻼﻉ ﺧﻴﺮﺑﻴﮏ ﺑﺮﺳﺎﻧﻨﺪ ﮐﻪ ﺑـﻪﻗـﺼﺪ ﺍﺧـﺮﺍﺝ ﻧﻴﺮﻭﻫـﺎﯼ ﻣـﺼﺮﯼ ﺍﺯ ﺷـﺎﻡ‬

‫ﺩﺭ ﺣﺮﮐــﺖ ﺍﺳــﺖ؛ ﻭ ﺍﺯ ﺧﻴﺮﺑﻴــﮏ ﺧﻮﺍﺳــﺖ ﮐــﻪ ﺳــﭙﺎﻫﻴﺎﻥ ﺧــﻮﻳﺶ ﺭﺍ ﺑــﺮﺍﯼ ﭘﻴﻮﺳــﱳ ﺑــﻪ‬ ‫ﭼ ــﺮﮐﹶﺲ ﺑ ــﻮﺩ‪ ،‬ﻗﺎﻧ ــﺼﻮﻩ ﻏ ــﻮﺭﯼ ﻧﻴ ــﺰ ﭼ ــﺮﮐﺲ ﺑ ــﻮﺩ‪ ،‬ﻭﻟ ــﯽ‬ ‫ﻭﯼ ﺁﻣ ــﺎﺩﻩ ﺳ ــﺎﺯﺩ‪ .‬ﺧﻴﺮﺑﻴ ــﮏ ‪‬‬

‫ﺧﻴﺮﺑﻴ ــﮏ ﺍﺯ ﺑ ــﻴﻢ ﺁﻧﮑ ــﻪ ﻗﺎﻧ ــﺼﻮﻩ ﺑ ــﻪﺍﻭ ﺑ ــﺪﺑﻴﻦ ﺷ ــﺪﻩ ﻭ ﻗ ــﺼﺪ ﺑﺮﮐﻨ ــﺎﺭ ﮐ ــﺮﺩﻥ ﺍﻭ ﺭﺍ ﺩﺍﺭﺩ‬ ‫ﺗ ــﺼﻤﻴﻢ ﮔﺮﻓ ــﺖ ﮐ ــﻪ ﺧ ــﻮﺩﺵ ﺭﺍ ﺯﻳ ــﺮ ﲪﺎﻳ ــﺖ ﺳ ــﻠﻄﺎﻥ ﻋﺜﻤ ــﺎﻧﯽ ﻗ ــﺮﺍﺭ ﺩﻫ ــﺪ‪ ،‬ﻭ ﳏﺮﻣﺎﻧ ــﻪ‬ ‫ﻣﻮﺍﻓﻘﺖ ﺧﻮﻳﺶ ﺑﺎ ﭘﻴﺸﻨﻬﺎﺩ ﺭﺍ ﺑﺮﺍﯼ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﻓﺮﺳـﺘﺎﺩ‪ .‬ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﭘـﺲ ﺍﺯ ﺍﻳـﻦ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ‪ ‬ﻧﺎﻣﮥ ﺍﻫﺎﻧﺖﺁﻣﻴﺰﯼ ﺑﻪﺯﺑﺎﻥ ﺗﺮﮐـﯽ ﺑـﺮﺍﯼ ﻗﺎﻧـﺼﻮﻩ ﻓﺮﺳـﺘﺎﺩﻩ ﺑـﻪﺍﻭ ﻧﻮﺷـﺖ ﮐـﻪ ﻣـﺎ‬

‫ﺟﺎﺳﻮﺳــﺎﻥ ﺗــﻮ ﺭﺍ ﮐــﻪ ﺑــﺮﺍﯼ ﻓﺘﻨــﻪﮔــﺮﯼ ﺑــﻪ ﻋﺜﻤــﺎﻧﯽ ﻓﺮﺳــﺘﺎﺩﻩ ﺑــﻮﺩﯼ ﺩﺳــﺘﮕﻴﺮ ﮐــﺮﺩﻳﻢ ﻭ‬

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‫‪۲۰۶‬‬ ‫ﺍﻳﻨﮏ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪﻧﺰﺩ ﺗﻮ ﺑﺎﺯﻣﯽﻓﺮﺳﺘﻴﻢ ﺗﺎ ﺁﻧﭽﻪ ﺭﺍ ﺩﻳﺪﻩﺍﻧﺪ ﺑﺮﺍﻳﺖ ﺑﻴﺎﻥ ﮐﻨﻨﺪ‪ .‬ﻣﺎ ﺑﻪﮐﻨﺎﺭ‬ ‫ﻣﺮﺯﻫـﺎﯼ ﮐــﺸﻮﺭ ﺁﻥ ﻗﺰﻟﺒـﺎﺵ ﻣﻠﺤــﺪ ﺭﺳـﻴﺪﻩ ﺑــﻮﺩﻳﻢ ﻭ ﻗـﺼﺪ ﺩﺍﺷــﺘﻴﻢ ﮐـﻪ ﺑــﺎ ﺍﻭ ﻭﺍﺭﺩ ﺟﻨــﮓ‬ ‫ﺷــﻮﻳﻢ‪ ،‬ﻭﻟــﯽ ﺍﻳﻨــﮏ ﮐــﻪ ﻧﻮﺍﻳــﺎﯼ ﺗــﻮ ﺑــﺮ ﻣــﺎ ﺁﺷــﮑﺎﺭ ﺷــﺪﻩ ﺍﺳــﺖ ﮐــﻪ ﺑــﺎ ﺁﻥ ﻣﻠﺤــﺪ ﺑﺮﺿـﺪ‪ ‬ﻣــﺎ‬

‫ﺩﺳــﺖ ﻳﮑــﯽ ﮐــﺮﺩﻩﺍﯼ ﭼــﺎﺭﻩ ﻧــﺪﺍﺭﻳﻢ ﺟــﺰ ﺁﻧﮑــﻪ ﻋﻨــﺎﻥ ﺑــﻪﺳــﻮﯼ ﺗــﻮ ﺑﭙﻴﭽــﻴﻢ‪ .‬ﺗــﻮ ﻧﻴــﺰ ﺍﮔــﺮ‬

‫ﲪﻴﺖ ﻭ ﻏﻴﺮﺕ ﺩﺍﺭﯼ ﺧﻮﺩﺕ ﺭﺍ ﺑﺮﺍﯼ ﺭﻭﻳﺎﺭﻭﻳﯽ ﺑﺎ ﻣﺎ ﺁﻣـﺎﺩﻩ ﮐـﻦ ﺗـﺎ ﺁﻧﭽـﻪ ﮐـﻪ ﺩﺭ ﭘـﺮﺩﮤ‬ ‫ﻏﻴﺐ ‪‬ﻔﺘﻪ ﺍﺳﺖ ﲢﻘﻖ ﻳﺎﺑﺪ‪.‬‬

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‫ﮐﻮﺗ ــﺎﻩ‪‬ﺳ ــﺨﻦ ﺁﻧﮑ ــﻪ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﺩﺭ ﺷ ــﻬﺮﻳﻮﺭ ‪ ۸۹۵‬ﺩﺭ » ‪‬ﻣ ــﺮﺝ ﺩﺍ ﹺﺑ ــﻖ« )ﻧﺰﺩﻳﮑ ــﯽ‬

‫ﺣﻠﺐ( ﺑﺎ ﻗﺎﻧﺼﻮﻩ ﻏﻮﺭﯼ ﺭﻭﺑﺮﻭ ﺷﺪ‪ ٢.‬ﻗﺎﻧـﺼﻮﻩ ﻭ ﺳـﭙﺎﻫﻴﺎﻧﺶ ﺭﺷـﺎﺩ‪‬ﺎﯼ ﺑـﯽﻣﺎﻧﻨـﺪﯼ ﺍﺯ‬ ‫ﺧ ــﻮﺩ ﻧـ ــﺸﺎﻥ ﺩﺍﺩﻧ ــﺪ ﺗـ ــﺎ ﺟ ــﺎﺋﯽ ﮐـ ــﻪ ﻫ ــﺮ ﺩﻭ ﺟﻨـ ــﺎﺡ ﺭﺍﺳ ــﺖ ﻭ ﭼـ ــﭗ ﻋﺜﻤﺎﻧﻴ ــﺎﻥ ﺭﺍ ﺩﺭ ﻫـ ــﻢ‬ ‫ﺷﮑــﺴﺘﻨﺪ‪ ،‬ﻭﻟــﯽ ﺩﺭ ﺍﻳــﻦ ﺍﺛﻨــﺎﺀ ﺧﻴﺮﺑﻴــﮏ ﮐــﻪ ﻓﺮﻣﺎﻧــﺪﻫﯽ ﺟﻨــﺎﺡ ﺭﺍﺳــﺖ ﺳــﭙﺎﻩ ﻗﺎﻧــﺼﻮﻩ ﺭﺍ‬

‫ﺩﺍﺷــﺖ‪ ،‬ﻃﺒــﻖ ﻗــﺮﺍﺭ ﻗﺒﻠــﯽ ﮐــﻪ ﺑــﺎ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﮔﺬﺍﺷــﺘﻪ ﺑــﻮﺩ‪ ،‬ﺑــﺎ ﺳــﺮﺑﺎﺯﺍﻧﺶ ﺭﺍﻩ ﮔﺮﻳــﺰ‬

‫ﮔﺮﻓــﺖ ﻭ ﺟﻨــﺎﺡ ﺭﺍﺳــﺖ ﺳــﭙﺎﻩ ﻗﺎﻧــﺼﻮﻩ ﺭﺍ ﺑــﻪ ﺷﮑــﺴﺖ ﮐــﺸﺎﻧﺪ‪ .‬ﻗﺎﻧــﺼﻮﻩ ﭘــﺲ ﺍﺯ ﺧﻴﺎﻧــﺖ‬

‫ﺧﻴﺮﺑﻴــﮏ ﺑــﻴﺶ ﺍﺯ ﭼﻨــﺪ ﺳــﺎﻋﺖ ﻧﺘﻮﺍﻧــﺴﺖ ﮐــﻪ ﺩﺭ ﺑﺮﺍﺑــﺮ ﺁﺗــﺶ ﺗﻮﭘﺨﺎﻧــﮥ ﻋﺜﻤــﺎﻧﯽ ﺩﻭﺍﻡ‬ ‫ﺑﻴـﺎﻭﺭﺩ‪ .‬ﺍﻭ ﺷﮑـﺴﺖ ﻳﺎﻓﺘـﻪ ﮔﺮﻳﺨـﺖ‪ ،‬ﻭﻟـﯽ ﭘـﻴﺶ ﺍﺯ ﺁﻧﮑـﻪ ﺑـﻪ ﺣﻠـﺐ ﺑﺮﺳـﺪ ﺩﺭ ﺣـﻴﻦ ﳕـﺎﺯ‬

‫ﺳﮑﺘﻪ ﮐﺮﺩ ﻭ ﺟﺎﻥ ﺩﺍﺩ‪ .‬ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﺭ ﺧﻼﻝ ﺳﻪ ﻣﺎﻩ ﺳﺮﺍﺳﺮ ﺳﻮﺭﻳﻪ ﻭ ﻟﺒﻨﺎﻥ ﻭ ﻓﻠﺴﻄﻴﻦ‬

‫ﺭﺍ ﺗــﺼﺮﻑ ﮐــﺮﺩ ﻭ ﺩﺭ ﺩﻳﻤــﺎﻩ ﺍﺯ ﺭﺍﻩ ﻏــﺰﻩ ﻭﺍﺭﺩ ﻣــﺼﺮ ﺷــﺪ‪ .‬ﺍﺯ ﲞــﺖ ﺑﻠﻨــﺪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ‪،‬‬

‫‪ -1‬ﺭﺣﻴﻢﺯﺍﺩﻩ ﺻﻔﻮﯼ‪ ،‬ﺷﺮﺡ ﺟﻨﮕﻬﺎ ﻭ ﺗﺎﺭﻳﺦ ﺯﻧﺪﮔﺎﻧﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ‪.۳۹۲ -۳۹۱ ،‬‬ ‫‪ .2‬ﺍﻳﻨﺠﺎ ﺭﻭﺯﮔﺎﺭﯼ ﺑﻮﻣﻴﺎﻧﺶ ﺁﺭﻳﺎﻳﯽ ﺑﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺷﺎﻫﻨﺸﺎﻫﯽ ﺧﻴﺘﺎ ﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﻭ‬ ‫ﻓﺮﻋﻮﻥ ﺍﹶﺧ‪‬ﻦﺍﹶﺗﻮﻥ )ﳔﺴﺘﻴﻦ ﺷﺎﻩ ﻳﮑﺘﺎﭘﺮﺳﺖ‪ ‬ﺟﻬﺎﻥ ﺑﺎﺳﺘﺎﻥ( ﺑﺎ ﭘﺎﺩﺷﺎﻫﺸﺎﻥ ﺭﻭﺍﺑﻂ ﻧﻴﮑﻮ‬ ‫ﺩﺍﺷﺖ‪ .‬ﭼﻨﺪ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺍﺧ‪‬ﻦﺍﹶﺗﻮﻥ ﺩﺧﺘﺮﺵ ﮐﻪ ﺑﻴﻮﮤ ﻓﺮﻋﻮﻥ‪ ‬ﺟﻮﺍﻥ ﻭ ﻧﺎﮐﺎﻡ ﻣﻮﺳﻮﻡ ﺑﻪ‬ ‫ﺗ‪‬ﺤﻮﺕ ﻋ‪‬ﻨﺦﺁﻣﻮﻥ ﺑﻮﺩ ﺑﻪ ﺷﺎﻩ ﺧﻴﺘﺎ ﻧﺎﻣﻪ ﻧﻮﺷﺖ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﭘﺴﺮﺍﻧﺶ ﺭﺍ ﺑﺮﺍﯼ ﺧﻮﺍﺳﺘﮕﺎﺭﯼ‬ ‫ﺍﺯ ﺍﻭ ﺑﻪﻣﺼﺮ ﺑﻔﺮﺳﺘﺪ‪ .‬ﻣﺮﺝ ﺩﺍﺑﻖ ﺷﺎﻳﺪ ﻧﺎﻡ ﺍﺻﻠﻴﺶ »ﻣ‪‬ﺮﻍ ﺩﺍﯼﺑ‪‬ﻎ« )ﻳﻌﻨﯽ ﻣﺮﻍﺯﺍ ﹺﺭ‬ ‫ﻻ »ﺗﺮﯼ‬ ‫ﻣﺎﺩﺭﺧﺪﺍ( ﺑﻮﺩﻩ ﺑﺎﺷﺪ؛ ﺯﻳﺮﺍ »ﻣ‪‬ﺮﺝ ﺩﺍﺑﻖ« ﺭﻳﺸﻪ ﺩﺭ ﺯﺑﺎﻥ ﺳﺎﻣﯽ ﻧﺪﺍﺭﺩ‪ .‬ﺍﺣﺘﻤﺎ ﹰ‬ ‫ﭘ ‪‬ﺮﺩ‪‬ﻳﺲ« )ﻓﺮﺩﻭﺳﻬﺎﯼ ﺳﻪﮔﺎﻧﻪ( ﮐﻪ ﺍﺯ ﺳﺎﺧﺘﻪﻫﺎﯼ ﺷﺎﻫﺎﻥ ﻫﺨﺎﻣﻨﺸﯽ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﻫﺨﺎﻣﻨﺸﯽ ﺷﻬﺮﺕ ﺟﻬﺎﻧﯽ ﺩﺍﺷﺘﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻦ ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﻮﺩ ﺍﺳﺖ‪.‬‬

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‫‪۲۰۷‬‬ ‫ﺍﺧﻴﺮ‪‬ﺍ ﺑـﺎﺭﺍﻥ ﺑـﺴﻴﺎﺭﯼ ﺑﺎﺭﻳـﺪﻩ ﺑـﻮﺩ ﻭ ﺑﻴﺎﺑـﺎﻥ ﻏـﺰﻩ ﻭ ﺳـﻴﻨﺎ ﭘـﺮﺁﺏ ﺑـﻮﺩ ﻭ ﺳـﭙﺎﻫﻴﺎﻥ ﻋﺜﻤـﺎﻧﯽ‬ ‫ﺍﺯﺑ ــﺮﺍﯼ ﺁﺏ ﺩﺭ ﻣ ــﻀﻴﻘﻪ ﻗ ــﺮﺍﺭ ﻧﮕﺮﻓﺘﻨ ــﺪ ﻭ ﺑ ــﻪﺁﺳ ــﺎﻧﯽ ﻭﺍﺭﺩ ﻣ ــﺼﺮ ﺷ ــﺪﻧﺪ‪ .‬ﻃﻮﻣ ــﺎﻥﺑ ــﺎﯼ‬ ‫ ﺑــﺮﺍﺩﺭﺯﺍﺩﮤ ﻗﺎﻧــﺼﻮﻩ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﺟﺪﻳــﺪ ﻣــﺼﺮ ﺷــﺪﻩ ﺑــﻮﺩ ﺑــﺎ ﺣﻔــﺮ ﺧﻨــﺪﻕ ﺩﺭ ﭘﻴﺮﺍﻣــﻮﻥ‬

‫ﻗــﺎﻫﺮﻩ ﻭ ﻧــﺼﺐ ﺩﻭﻳــﺴﺖ ﻋــﺮﺍﺩﻩ ﺗــﻮﭖ‪ ‬ﺩﻓــﺎﻉ ﺷــﻬﺮ ﺭﺍ ﻣــﺴﺘﺤﮑﻢ ﺳــﺎﺧﺘﻪ ﺑــﻮﺩ ﻭ ﺗﺮﺗﻴﺒــﺎﺗﯽ‬

‫ﭼﻴــﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﺳــﭙﺎﻩ ﻋﺜﻤــﺎﻧﯽ ﺭﺍ ﺑــﻪﺩﺍﻡ ﺍﻧﺪﺍﺧﺘــﻪ ﺩﺭ ﻫــﻢ ﺑــﺸﮑﻨﺪ‪ .‬ﻭﻟــﯽ ﻧﻘــﺸﮥ ﺍﻭ ﺭﺍ ﻳــﮏ‬ ‫ﭼﺮﮐﺲﹺ ﺧﺎﺋﻦﹺ ﺩﻳﮕ ﹺﺮ ﺷﺒﻴﻪ ﺧﻴﺮﺑﻴﮏ ﺑﻪﻧﺎﻡ ﺟﺎﻥﺑ‪‬ﺮﺩﯼ ﻏﺰﺍﻟﯽ ‪-‬ﺣﺎﮐﻢ ﲪﺺﹺ ﺷﺎﻡ‪ -‬ﮐـﻪ‬

‫ﻓﺮﻳﺐ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺭﺍ ﺧﻮﺭﺩﻩ ﺩﺭ ﻏﺰﻩ ﺑﻪﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﭘﻴﻮﺳـﺘﻪ ﺑـﻮﺩ ﺑـﺮﺍﯼ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ‬

‫ﺍﻓﺸﺎﺀ ﮐﺮﺩ‪ .‬ﻧﱪﺩ ﺳﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺑـﺮﺍﯼ ﺗـﺼﺮﻑ ﻗـﺎﻫﺮﻩ ﺩﺭ ﺩﻳﻤـﺎﻩ ﺁﻏـﺎﺯ ﺷـﺪ ﻭ ﺩﻭﻣـﺎﻩ ﺍﺩﺍﻣـﻪ‬ ‫ﻳﺎﻓــﺖ‪ .‬ﺩﻓــﺎﻉ ﻃﻮﻣــﺎﻥ ﺑــﺎﯼ ﻭ ﳑﺎﻟﻴــﮏ ﺍﺯ ﻗــﺎﻫﺮﻩ ﺣﻘﻴﻘ ‪‬ﺘــﺎ ﺳــﺘﺎﻳﺶﺍﻧﮕﻴــﺰ ﺍﺳــﺖ‪ .‬ﺗﻠﻔــﺎﺕ‬

‫ﺍﺭﺗﺶ ﻋﺜﻤﺎﻧﯽ ﺑﺴﻴﺎﺭ ﺳﻨﮕﻴﻦ ﺑﻮﺩ‪ ،‬ﴰﺎﺭﯼ ﺍﺯ ﻧﺎﻣﺪﺍﺭﺍﻥ ﺍﻓﺴﺮﺍﻥ ﻋﺜﻤﺎﻧﯽ ﺍﺯﲨﻠﻪ ﺳﻨﺎﻥ‬ ‫ﭘﺎﺷﺎ ﮐﻪ ﺑﺎﺗﺪﺑﻴﺮﺗﺮﻳﻦ ﻭ ﺩﻟﻴﺮﺗﺮﻳﻦ ﺍﻓﺴﺮ ﻭ ﻫﺰﺍﺭﻣﺮﺩ‪ ‬ﺍﺭﺗﺶ ﻋﺜﻤﺎﻧﯽ ﺑﻮﺩ ﺑـﻪﺩﺳـﺖ ﻃﻮﻣـﺎﻥ‬

‫ﺑ ــﺎﯼ ﺍﺯ ﭘ ــﺎﯼ ﺩﺭﺁﻣﺪﻧ ــﺪ‪ .‬ﻭﻟ ــﯽ ﺳ ــﺮﺍﳒﺎﻡ ﺩﻓ ــﺎﻉ ﺷ ــﻬﺮ ﺩﺭﻫ ــﻢ ﺷﮑ ــﺴﺖ ﻭ ﻗ ــﺎﻫﺮﻩ ﺑ ــﻪﺩﺳ ــﺖ‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺍﻓﺘﺎﺩ ﻭ ﻃﻮﻣﺎﻥﺑﺎﯼ ﻣﺘﻮﺍﺭﯼ ﺷﺪ‪ .‬ﮔﻮﻳﺎ ﳑﺎﻟﻴﮏ ﺩﺭ ﺍﻳﻦ ﻧﱪﺩ ﺣﺪﻭﺩ ﺑﻴﺴﺖ‬ ‫ﻭ ﭘــﻨﺞ ﻫــﺰﺍﺭ ﮐــﺸﺘﻪ ﺩﺍﺩﻧــﺪ‪ .‬ﭼﻨ ــﺪ ﺷــﺐ ﺑﻌــﺪ ﻃﻮﻣــﺎﻥﺑ ــﺎﯼ ﺑــﺎ ﮔــﺮﻭﻩ ﺍﻧــﺪﮐﯽ ﺍﺯ ﳑﺎﻟﻴ ـﮏ‪‬‬

‫ﺍﺯﺟﺎﻥﮔﺬﺷﺘﻪ ﺍﺯ ﺭﺍﻫـﯽ ﮐـﻪ ﻣـﯽﺷـﻨﺎﺧﺖ ﻭﺍﺭﺩ ﻗـﺎﻫﺮﻩ ﺷـﺪﻩ ﺑـﻪ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﺩﺭ ﺩﺭﻭﻥ ﻗـﺎﻫﺮﻩ‬ ‫ﺷﺒﻴﺨﻮﻥ ﺯﺩ‪ ،‬ﮐﻠﻴﮥ ﭼﻨﺪﻫﺰﺍﺭ ﺳﭙﺎﻫﯽ ﻋﺜﻤﺎﻧﯽ ﮐﻪ ﺩﺭ ﻗﺎﻫﺮﻩ ﻣﺴﺘﻘﺮ ﺑﻮﺩﻧﺪ ﺭﺍ ﮐـﺸﺘﺎﺭ ﮐـﺮﺩ‬

‫ﻭ ﻗ ــﺎﻫﺮﻩ ﺭﺍ ﮔﺮﻓ ــﺖ‪ .‬ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﺑ ــﺎﺯ ﻗ ــﺎﻫﺮﻩ ﺭﺍ ﻣ ــﻮﺭﺩ ﲪﻠ ــﻪ ﻗ ــﺮﺍﺭ ﺩﺍﺩ‪ .‬ﻣ ــﺮﺩﻡ ﻗ ــﺎﻫﺮﻩ‬ ‫ﺧﻮﺍﻫــﺎﻥ ﻃﻮﻣ ـﺎﻥﺑــﺎﯼ ﺑﻮﺩﻧــﺪ ﻭ ﺩﻟﻴﺮﺍﻧــﻪ ﺩﺭ ﺑﺮﺍﺑــﺮ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﻣﻘﺎﻭﻣــﺖ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﺣﺘــﯽ‬

‫ﺯﻣﺎﻥ ﻧﻴﺰ ﺟﺎﻧﺎﻧﻪ ﺑﺎ ﻋﺜﻤﺎﻧﻴﺎﻥ ﻣـﯽﺟﻨﮕﻴﺪﻧـﺪ‪ .‬ﻧـﱪﺩ ﻣـﺮﺩﻡ ﺷـﻬﺮ ﺑـﺎ ﺳـﺮﺑﺎﺯﺍﻥ ﻋﺜﻤـﺎﻧﯽ ﺳـﻪ‬

‫ﺷـﺒﺎﻧﻪ ﺭﻭﺯ ﺩﺭ ﮐــﻮﯼ ﻭ ﺑﺮﺯ‪‬ـﺎﯼ ﺷــﻬﺮ ﺍﺩﺍﻣــﻪ ﺩﺍﺷـﺖ‪ .‬ﮔﺮﭼــﻪ ﴰـﺎﺭ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﻋﺜﻤﺎﻧﻴــﺎﻥ‬ ‫ﺑــﻪﺩﺳــﺖ ﻣــﺼﺮﻳﺎﻥ ﮐــﺸﺘﻪ ﮔﺮﺩﻳﺪﻧــﺪ ﻭﻟــﯽ ﭼﻮﻧﮑــﻪ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﻣــﺮﺩﻡ ﺷــﻬﺮ ﻧﻴــﺰ ﺑــﻪﮐــﺸﱳ‬

‫ﺭﻓﺘﻨﺪ ﻃﻮﻣﺎﻥﺑﺎﯼ ﺑﻪ ﻣﺮﺩﻡ ﻓﺮﻣﺎﻥ ﺩﺍﺩ ﮐﻪ ﺩﺳـﺖ ﺍﺯ ﻣﻘﺎﻭﻣـﺖ ﺑﮑـﺸﻨﺪ‪ .‬ﺍﻭ ﺑـﺎ ﻫﻔـﺖ ﺗـﻦ ﺍﺯ‬ ‫ﻳﺎﺭﺍﻧﺶ ﺍﺯ ﺷﻬﺮ ﮔﺮﻳﺨﺖ‪ .‬ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﮐـﻪ ﺍﺯ ﺩﻟﻴـﺮﯼ ﻭ ﺳﺮﺳـﺨﺘﯽ ﻣـﺮﺩﻡ ﻗـﺎﻫﺮﻩ ﺳـﺨﺖ‬

‫ﺑﻪﺧﺸﻢ ﺑﻮﺩ ﺩﺳﺘﻮﺭ ﮐﺸﺘﺎ ﹺﺭ ﮐﻠﻴـﮥ ﭼﺮﮐـﺴﺎﻥ‪ ‬ﻗـﺎﻫﺮﻩ ﺍﺯ ﺯﻥ ﻭ ﻣـﺮﺩ ﻭ ﺑـﺰﺭﮒ ﻭ ﮐـﻮﺩﮎ ﺻـﺎﺩﺭ‬

‫ﮐﺮﺩ‪ ،‬ﺩﻫﻬﺎ ﻫﺰﺍﺭ ﺗﻦ ﺍﺯ ﻣﺮﺩﻡ ﺷﻬﺮ ﺷﺎﻣﻞ ﻫﺰﺍﺭﺍﻥ ﮐﻮﺩﮎ‪ ‬ﺩﺧﺘﺮ ﻭ ﭘﺴﺮ ﺩﺭ ﮐـﻮﯼ ﻭ ﺑﺮﺯ‪‬ـﺎ‬

‫‪www.IrPDF.com‬‬

‫‪www.IrPDF.com‬‬

‫‪۲۰۸‬‬ ‫ﻭ ﺧﻴﺎﺑﺎ‪‬ﺎ ﺍﺯ ﺩﻡﹺ ﺗﻴﻎ ﻋﺜﻤﺎﻧﻴﺎﻥ‪ ‬ﺑﯽﺭﺣﻢ ﮔﺬﺷﺘﻨﺪ‪ ،‬ﮐﻮﭼﻪﻫﺎ ﻭ ﺧﻴﺎﺑﺎ‪‬ﺎﯼ ﻗﺎﻫﺮﻩ ﺭﺍ ﺧـﻮﻥ‬ ‫ﭘﻮﺷــﺎﻧﺪ ﺗــﺎ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺁﺭﺍﻡ ﮔﺮﻓــﺖ‪ .‬ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﮔــﺰﺍﺭﺵ ﻓــﺘﺢ ﻗــﺎﻫﺮﻩ ﮐــﻪ ﺑــﺮﺍﯼ‬ ‫ﺷﺮﻭﺍﻧﺸﺎﻩ ﻓﺮﺳﺘﺎﺩ ﺩﺭﺑﺎﺭﮤ ﮐﺸﺘﺎﺭ ﻣﺮﺩﻡﹺ ﻗﺎﻫﺮﻩ ﭘﺲ ﺍﺯ ﭘﻴﺮﻭﺯﻳﺶ ﻳﺎﺩﺁﻭﺭ ﺷﺪ ﮐﻪ ﺳـﭙﺎﻫﻴﺎﻥ‬

‫ﻋﺜﻤــﺎﻧﯽ ﺩﺳــﺖ ﮐــﺸﺘﺎﺭ ﺑــﺮ ﻣــﺮﺩﻡ ﻗــﺎﻫﺮﻩ ﮔــﺸﻮﺩﻧﺪ‪ ،‬ﻻﺷــﻪﻫــﺎ ﺭﺍ ﺩﺭ ﮐﻮﭼــﻪﻫــﺎ ﺑــﺮ ﺭﻭﯼ ﻫــﻢ‬

‫ﺍﻧﺒﺎﺷﺘﻨﺪ‪ ،‬ﺑﺮﺍﯼ ﺑﺎﻻ ﺭﻓﱳ ﺍﺯ ﺩﻳﻮﺍﺭﻫﺎ ﻭ ﻭﺭﻭﺩ ﺑﻪﺧﺎﻧﻪﻫﺎ ﺍﺯ ﻻﺷـﻪﻫـﺎ ﭘﻠـﻪ ﺳـﺎﺧﺘﻨﺪ‪ ،‬ﺑـﻴﺶ‬

‫ﺍﺯ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺗﻦ ﺍﺯ ﻣﺮﺩﻡ ﻗﺎﻫﺮﻩ ﺍﺯ ﺩﻡ ﺗﻴـﻎ ﮔﺬﺷـﺘﻨﺪ‪ ،‬ﺟﻮﻳﻬـﺎﯼ ﺧـﻮﻥ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﺑﻴـﺮﻭﻥ‬ ‫ﺧﺎﻧــﻪﻫــﺎ ﺭﻭﺍﻥ ﺑــﻮﺩ ﻭ ﭼﻨــﺎﻥ ﺷــﺪ ﮐــﻪ ﺭﻭﺩ ﻧﻴــﻞ ﺗﺒــﺪﻳﻞ ﺑــﻪﺧــﻮﻥ ﮔﺮﺩﻳــﺪ‪ ،‬ﺣﮑــﻢ ﺩﺍﺩﻳــﻢ ﮐــﻪ‬

‫ﺑﺰﺭﮒ ﻭ ﮐﻮﭼﮏ ﻃﺎﻳﻔﮥ ﭼﺮﮐﺴﺎﻥ ﺍﺯ ﺣﺎﺿﺮ ﻭ ﻏﺎﺋﺐ ﺑﻪﲤﺎﻣﯽ ﺍﺯ ﺗﻴـﻎ ﮔﺬﺭﺍﻧـﺪﻩ ﺷـﻮﻧﺪ ﻭ‬

‫ﻳــﮏ ﻓــﺮﺩ ﺑــﺰﺭﮒ ﻭ ﮐﻮﭼــﮏ ﺍﺯ ﺍﻳــﺸﺎﻥ ﺩﺭ ﺭﻭﯼ ﺯﻣــﻴﻦ ﳕﺎ ‪‬ﻧــﺪ‪ ،‬ﻭﻟــﯽ ﺟﻨﻴﻨــﻬﺎ ﮐــﻪ ﺩﺭ ﺷــﮑﻢﹺ‬

‫ﻣﺎﺩﺭﺍﻥ ﺑﻮﺩﻧﺪ ﻓﺮﺻﺖ ﻳﺎﻓﺘﻨﺪ ﺗﺎ ﻭﻗﺘﯽ ﺑﻪﺩﻧﻴﺎ ﺁﻣﺪﻧﺪ ﺧﻮﺩ ﻭ ﻣﺎﺩﺭﺍﻧﺸﺎﻥ ﮐﺸﺘﻪ ﮔﺮﺩﻧﺪ‪.‬‬

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‫ﻣـﱳ ﺍﻳــﻦ ﻧﺎﻣــﻪ ﺭﺍ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺑــﻪﮔﻮﻧــﻪﻧﻮﻳــﺴﺎﻧﺪﻩ ﺍﺳــﺖ ﮐــﻪ ﻣــﺎ ﻭﻗﺘــﯽ ﻣــﯽﺧــﻮﺍﻧﻴﻢ‬

‫ﺍﺣــﺴﺎﺱ ﻣــﯽﮐﻨــﻴﻢ ﮐــﻪ ﺍﻭ ﺍﺯ ﺑــﺎﺯﮔﻮﻳﯽﹺ ﺩﺍﺳــﺘﺎﻥ ﮐــﺸﺘﺎﺭ ﺩﺳــﺘﻪﲨﻌــﯽ ﻣــﺮﺩﻡ ﻗــﺎﻫﺮﻩ ﻟــﺬﺕ‬ ‫ﻣ ــﯽﺑ ــﺮﺩﻩ ﻭ ﺁﻥ ﺭﺍ ﺑ ــﺎ ﺁﺏ ﻭ ﺗ ــﺎﺏ ﺑ ــﺴﻴﺎﺭ ﺩﺭ ﻧﺎﻣ ــﻪﺍﺵ ﺁﻭﺭﺩﻩ ﺍﺳ ــﺖ‪ .‬ﺳ ــﺘﻤﻬﺎﺋﯽ ﮐ ــﻪ ﺑ ــﺮ‬ ‫ﺩﺳــﺘﻬﺎﯼ »ﺟﻬــﺎﺩﮔﺮﺍﻥ‪ ‬ﻋﺜﻤــﺎﻧﯽ« ﻭ ﺑــﻪﻓﺮﻣــﺎﻥ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺑــﺮ ﻣــﺮﺩﻡ ﻗــﺎﻫﺮﻩ ﺭﻓــﺖ ﳘــﮥ‬

‫ﺍﻓﺴﺎﻧﻪﻫـﺎﯼ ﺩﻳـﻦﮔـﺴﺘﺮﯼ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﺭﺍ ﺑـﻪﺑـﺎﺩ ﻫـﻮﺍ ﺩﺍﺩ‪ .‬ﻣﻌﻠـﻮﻡ ﺷـﺪ ﮐـﻪ ﺳـﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ‬

‫ﻫــﻴﭻ ﺗﻔــﺎﻭﺗﯽ ﺑــﺎ ﻫﻼﮐــﻮ ﻧــﺪﺍﺭﺩ ﺟــﺰ ﺁﻧﮑــﻪ ﳕــﺎﺯ ﻣــﯽ ﺧﻮﺍ ‪‬ﻧــﺪ ﻭ ﺧــﺪﺍﻳﺶ ﺍﷲ ﻭ ﭘﻴــﺎﻣﱪﺵ‬ ‫ﳏﻤـﺪ ﻭ ﮐﺘــﺎﺑﺶ ﻗــﺮﺁﻥ ﺍﺳــﺖ‪ .‬ﺁﻧﭽــﻪ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﻭ ﺍﺭﻭﭘــﺎﯼ ﺷــﺮﻗﯽ ﲢــﺖ ﻧــﺎﻡ‬

‫ﺟﻬــﺎﺩ ﺍﳒــﺎﻡ ﺩﺍﺩﻩ ﺑﻮﺩﻧــﺪ ﺗﻼﺷــﻬﺎﯼ ﻣــﺴﻠﺤﺎﻧﻪ ﺑــﺮﺍﯼ ﺍﺷــﻐﺎﻝ ﺯﻣﻴﻨــﻬﺎ ﻭ ﻣــﺼﺎﺩﺭﮤ ﻣــﺎﻝ ﻭ‬ ‫ﻣﻠــﮏ ﻭ ﺗــﺼﺎﺣﺐ ﺯﻥ ﻭ ﺩﺧﺘــﺮ ﻭ ﺩﺭ ﺭﺃﺱ ﺍﻳﻨــﻬﺎ ﲢﻤﻴــﻞ ﺩﻳــﻦ ﻭ ﺯﺑــﺎﻥ‪ ‬ﺧﻮﺩﺷــﺎﻥ ﺑــﺮ ﻣــﺮﺩﻡ‬

‫ﻣﻐﻠﻮﺏ ﻭ ﻧﺎﺑﻮﺩﮔﺮﯼ »ﲨﺎﻋﺎﺕ‪ ‬ﻏﻴﺮﹺﺧﻮﺩﯼ« ﺑﻮﺩ؛ ﻭ ﺍﻳﻦ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻳﮏ ﺑﻴـﻨﺶ ﮐﻬـﻦﹺ‬ ‫ﻗﺒﻴﻠــﻪﻳــﯽ ﺑــﻮﺩ ﮐــﻪ ﺁ‪‬ــﺎ ﺍﺯ ﺯﻣﺎ‪‬ــﺎﯼ ﺩﻭﺭﯼ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ ﺧــﺸﻮﻧﺖﭘــﺮﻭ ﹺﺭ ﺗﺮﮐــﺴﺘﺎﻥ ﺁﻭﺭﺩﻩ‬

‫ﺑﻮﺩﻧ ــﺪ ﻭ ﳘﭽﻨ ــﺎﻥ ﺑ ــﺎ ﺧﻮﺩﺷ ــﺎﻥ ﻣ ــﯽﮐ ــﺸﻴﺪﻧﺪ‪ .‬ﭼﻮﻧﮑ ــﻪ ﺍﺗﻔﺎ ﹰﻗ ــﺎ ﻣ ــﺴﻠﻤﺎﻥ ﺑﻮﺩﻧ ــﺪ ﺩﻳ ــﻦ‬ ‫ﺧﻮﺩﺷﺎﻥ ﮐﻪ ﮔﺴﺘﺮﺩﻧﺪ ﺍﺳﻼﻡ ﺑﻮﺩ‪ ،‬ﻭﻟﯽ ﺭﻓﺘﺎﺭﺷﺎﻥ ﺭﻓﺘﺎﺭ ﭼﻨﮕﻴﺰ ﻭ ﻫﻮﻻﮐﻮ ﺑﻮﺩ‪.‬‬ ‫‪ -1‬ﺑﻨﮕﺮ ﻣﻨﺸﺂﺕ ﺍﻟﺴﻼﻃﻴﻦ‪ ۴۳۷ ،‬ﺑﻪ ﺑﻌﺪ‪.‬‬

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‫‪۲۰۹‬‬ ‫ﻃﻮﻣﺎﻥﺑﺎﯼ ﺩﻟﻴﺮ ﮐﻪ ﺍﺯ ﻫﻴﭻ ﺷﮑـﺴﺘﯽ ﳕـﯽﻫﺮﺍﺳـﻴﺪ‪ ،‬ﻳﮑﺒـﺎﺭ ﺩﻳﮕـﺮ ﺩﺭ ﻓـﺮﻭﺭﺩﻳﻦ ﺑـﺎ‬ ‫ﮔﺮﻭﻩ ﺍﻧﺪﮐﯽ ﺍﺯ ﭼﺮﮐﺴﺎﻥ ﺑﻪ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺩﺭ ﻗﺎﻫﺮﻩ ﺷـﺒﻴﺨﻮﻥ ﺯﺩ‪ ،‬ﻭﻟـﯽ ﺑـﺎﺯ ﺷﮑـﺴﺖ ﻳﺎﻓـﺖ‬ ‫ﻭ ﺩﺭ ﺣﻴﻦ ﻓﺮﺍﺭ ﺍﺯ ﭘﻠﯽ ﺑـﺮ ﺭﻭﯼ ﻧﻴـﻞ ﺩﺳـﺘﮕﻴﺮ ﺷـﺪ‪ .‬ﺍﻭ ﺭﺍ ﺑـﻪ ﺑﻨـﺪ ﻭ ﺯﻧـﺪﺍﻥ ﮐﺮﺩﻧـﺪ ﻭ ﻳـﮏ‬

‫ﻫﻔﺘـ ــﻪ ﺑﻌـ ــﺪ ﺑـ ــﻪﻓﺮﻣـ ــﺎﻥ ﺳـ ــﻠﻄﺎﻥ ﺳـ ــﻠﻴﻢ ﺍﻋـ ــﺪﺍﻡ ﺷـ ــﺪ‪ ،‬ﻭ ﺟـ ــﺴﺪﺵ ﺭﺍ ﺑـ ــﺮ ﺳـ ــﺮﺩﺭ ﻳﮑـ ــﯽ ﺍﺯ‬

‫ﺩﺭﻭﺍﺯﻩﻫﺎﯼ ﻗﺎﻫﺮﻩ ﺁﻭﻳﺨﺘﻨﺪ ﻭ ﺳﻪﺭﻭﺯ ﺑﻪﻣﻌﺮﺽ ﲤﺎﺷﺎﯼ ﻣﺮﺩﻡ ‪‬ﺎﺩﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﻗﺎﻫﺮﻩ ﮐﻪ‬

‫ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﻣﯽﺩﺍﺷـﺘﻨﺪ ﻳﻘـﻴﻦ ﮐﻨﻨـﺪ ﮐـﻪ ﺍﻭ ﺩﻳﮕـﺮ ﺯﻧـﺪﻩ ﻧﻴـﺴﺖ )ﻫﻔﺘـﮥ ﺁﺧـﺮ ﻓـﺮﻭﺭﺩﻳﻦ(‪.‬‬

‫ﺳﭙﺲ ﺟﺴﺪ ﺭﺍ ﭘﺎﺋﻴﻦ ﺁﻭﺭﺩﻧﺪ ﻭ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺩﺭ ﳕﺎﺯ ﺟﻨـﺎﺯﻩﺍﺵ ﺷـﺮﮐﺖ ﮐـﺮﺩ‪ ،‬ﻭ ﺍﺟـﺎﺯﻩ‬

‫ﺩﺍﺩ ﺗــﺎ ﺍﻭ ﺭﺍ ﺩﻓــﻦ ﮐﺮﺩﻧــﺪ‪ .‬ﺍﻳــﻦ ﻳــﮏ ﻓﺮﻳﺒﮑــﺎﺭﯼ ﺯﺷــﺖ ﺑــﻮﺩ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭﺑــﺎﺭﮤ‬ ‫ﻣﺮﺩﯼ ﻣﺆﻣﻦ ﻭ ﺩﻻﻭﺭ ﻭ ﳏﺒﻮﺏ ﺩﳍﺎﯼ ﻣﺼﺮﻳﺎﻥ ﺍﳒﺎﻡ ﺩﺍﺩ‪ ،‬ﻣﺮﺩﯼ ﮐﻪ ﺍﺯ ﻫﻴﭻ ﺷﮑـﺴﺘﯽ‬ ‫‪‬ﺮﺍﺳــﻴﺪﻩ ﺑــﻮﺩ ﻭ ﭘــﺲ ﺍﺯ ﻫــﺮ ﺷﮑــﺴﺘﯽ ﺑــﺎﺭ ﺩﻳﮕــﺮ ﺑــﻪﺟﻨــﮓ ﺩﴰـﻦﹺ ﮐــﺸﻮﺭﺵ ﺭﻓﺘــﻪ ﺑــﻮﺩ‪،‬‬

‫ﺩﴰﻨﯽ ﮐﻪ ﻭﺍﻗﻌ‪‬ﺎ ﺭﻓﺘﺎﺭﺵ ﺑﺎ ﻣﺮﺩﻡ ﻗﺎﻫﺮﻩ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑﻮﺩ ﮐـﻪ ﺩﴰﻨـﯽ ﺳـﻴﻪﮐـﺎﺭ ﻭ ﺳـﻴﻪﺩﻝ‬

‫ﺳﻴﻪﻧﻴﺖ ﺍﺳﺖ‪.‬‬

‫ﺗﺒﺪﻳﻞ ﺳﻠﻄﻨﺖ ﻋﺜﻤﺎﻧﯽ ﺑﻪﺧﻼﻓﺖ ﻋﺜﻤﺎﻧﯽ‬ ‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﻫــﺸﺖ ﻣــﺎﻩ ﺩﺭ ﻗــﺎﻫﺮﻩ ﻣﺎﻧــﺪ‪ .‬ﺣﺠــﺎﺯ ﻧﻴــﺰ ﺑــﻪﻋﻨــﻮﺍﻥ‪ ‬ﻣﻴــﺮﺍﺙ ﳑﻠﻮﮐــﺎﻥ‪‬‬ ‫ﻣﺼﺮ ﺑﻪﺗﺒﻌﻴﺖ ﺩﻭﻟـﺖ ﻋﺜﻤـﺎﻧﯽ ﺩﺭﺁﻣـﺪ‪ .‬ﺷـﺮﻳﻒ ﻣﮑـﻪ )ﺍﺯ ﺍﺟـﺪﺍﺩ ﺷـﺎﻫﺎﻥ‪ ‬ﮐﻨـﻮﻧﯽ ﺍﺭﺩﻥ(‬

‫ﮐــﻪ ﻧــﺎﻣﺶ ﺍﺑﻮﺍﻟﱪﮐــﺎﺕ ﻫــﺎﴰﯽ‪ ١‬ﻭ ﮐــﺎﺭﮔﺰﺍﺭ ﺳــﻠﻄﺎﻥ ﳑﻠــﻮﮐﯽﹺ ﻣــﺼﺮ ﺑــﻮﺩ ﭘــﺴﺮﺵ ﺭﺍ ﺑــﺎ‬

‫‪ -1‬ﺍﻳﻨﻬﺎ ﻧﻪ ﺍﺯ ﲣﻤﮥ ﻫﺎﺷﻢ ﻭ ﺧﺎﻧﺪﺍﻥ ﺑﻨﯽﻫﺎﺷﻢ ﺑﻠﮑﻪ ﺍﺯ ﲣﻤﮥ ﻋﺒﺪﺍﻟﺪﺍﺭ )ﻋﻤﻮﯼ ﻫﺎﺷﻢ( ﻭ‬ ‫ﺧﺎﻧﺪﺍﻥ ﺑﻨﯽﻋﺒﺪﺍﻟﺪﺍﺭ ﺑﻮﺩﻧﺪ ﻭ ﺍﺯ ﺩﻭﺭﺍﻥ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ ﮐﻠﻴﺪﺩﺍﺭﺍﻥ ﮐﻌﺒﻪ )ﺣﺎﺟﹺﺐ ﺍﻟﺒ‪‬ﻴﺖ(‬ ‫ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﻟﻘﺐ ﺩﺭﺳﺖ‪ ‬ﺍﻳﻨﻬﺎ ﻧﻪ ﻫﺎﴰﯽ ﺑﻠﮑﻪ »ﺩﺍﺭﯼ« ﺍﺳﺖ‪ .‬ﺑﻨﯽﻫﺎﺷﻢ ﻭ ﺑﻨﯽ ﻋﺒﺪﺍﻟﺪﺍﺭ‬ ‫ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ ﻭ ﺩﺭ ﺯﻣﺎﻥ ﭘﻴﺎﻣﱪ ﺑﺎ ﻫﻢ ﺍﺧﺘﻼﻑ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻋﺒﺪﴰﺲ ﻭ ﺑﺮﺍﺩﺭﺵ ﻫﺎﺷﻢ‬ ‫ﺭﻳﺎﺳﺖ ﻣﮑﻪ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺁ‪‬ﺎ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﻭ ﮐﻠﻴﺪﺩﺍﺭﯼ ﮐﻌﺒﻪ ﮐﻪ ﺩﺭﺁﻣﺪﯼ ﻧﺪﺍﺷﺖ ﺭﺍ‬ ‫ﺑﺮﺍﻳﺸﺎﻥ ﺭﻫﺎ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﻌﺪ ﻫﻢ ﻣﻴﺎﻥ ﻫﺎﺷﻢ ﻭ ﭘﺴﺮﺍﻥ ﻋﺒﺪﴰﺲ ﺑﺮ ﺳﺮ ﺭﻳﺎﺳﺖ ﻣﮑﻪ‬ ‫ﺍﺧﺘﻼﻑ ﺍﻓﺘﺎﺩ ﮐﻪ ﭘﺲ ﺍﺯ ﻇﻬﻮﺭ ﺍﺳﻼﻡ ﻧﻴﺰ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ ﻭ ﺩﺭ ﺟﻨﮕﻬﺎﯼ ﺍﺑﻮﺳﻔﻴﺎﻥ ﻭ ﭘﻴﺎﻣﱪ‪ ،‬ﻭ‬ ‫ﺳﭙﺲ ﺩﺭ ﺟﻨﮕﻬﺎﯼ ﺻ‪‬ﻔﹼﻴﻦ ﺑﻴﻦ ﻋﻠﯽ ﻭ ﻣﻌﺎﻭﻳﻪ ﻭ ﺑﻌﺪ ﺩﺭ ﻗﻴﺎﻣﻬﺎﯼ ﺿﺪ ﺍﻣﻮﯼﹺ ﺍﻣﺎﻡ ﺣﺴﻴﻦ ﻭ‬

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‫‪۲۱۰‬‬ ‫ﻫﻴ ــﺄﺗﯽ ﺑ ــﻪ ﻗ ــﺎﻫﺮﻩ ﻓﺮﺳ ــﺘﺎﺩ ﻭ ﮐﻠﻴ ــﺪ ﮐﻌﺒ ــﻪ ﺭﺍ ﺑ ــﺮﺍﯼ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﺍﺭﺳ ــﺎﻝ ﺩﺍﺷ ــﺖ‪ ،‬ﻭ ﺩﺭ‬ ‫ﻧﺎﻣــﻪﺋــﯽ ﮐــﻪ ﺑــﺮﺍﯼ ﺍﻭ ﻧﻮﺷــﺖ ﺍﻭ ﺭﺍ »ﺣــﺎﻣﯽ ﺍﳊــﺮﻣﻴﻦ ﺍﻟــﺸﺮﻳﻔﻴﻦ« ﻟﻘــﺐ ﺩﺍﺩ‪ ١.‬ﺳــﻠﻄﺎﻥ‬

‫ﺳﻠﻴﻢ ﻣﺼﺮ ﺭﺍ ﺑﻪ ﺧﻴﺮﺑﻴﮏ ﺳـﭙﺮﺩ ﻭ ﺍﻣـﻮﺍﻝ ﺧـﺰﺍﺋﻦ ﺳـﻠﻄﻨﺘﯽ ﻭ ﮐﺘﺎ‪‬ـﺎﯼ ﮐﺘﺎﲞﺎﻧـﮥ ﻗـﺎﻫﺮﻩ‬

‫ﺭﺍ ﺑﺮ ﺑﺎﺭ ﻫﺰﺍﺭ ﺷﺘﺮ ﻭ ﭼﻨﺪ ﻫﺰﺍﺭ ﺍﺳﺘﺮ ﻭ ﺧـﺮ ﮐـﺮﺩﻩ ﺍﺯ ﺭﺍﻩ ﻓﻠـﺴﻄﻴﻦ ﻭ ﺳـﻮﺭﻳﻪ ﺑـﻪ ﺍﺳـﺘﺎﻧﺒﻮﻝ‬ ‫ﻓﺮﺳ ــﺘﺎﺩ‪ .‬ﺳ ــﭙﺲ ﺻ ــﺪﻫﺎ ﺗ ــﻦ ﺍﺯ ﻫﻨﺮﻣﻨ ــﺪﺍﻥ ﻭ ﺻ ــﻨﻌﺘﮕﺮﺍﻥ ﻭ ﻓﻘﻴﻬ ــﺎﻥ ﻣ ــﺼﺮﯼ ﺭﺍ ﺑ ــﺎ ﺧ ــﻮﺩ‬

‫ﺝ‬ ‫ﺑﺮﺩﺍﺷــﺘﻪ ﺑــﻪﺳــﻮﯼ ﺷــﺎﻡ ﺑــﻪﺭﺍﻩ ﺍﻓﺘــﺎﺩ‪ .‬ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ‪ ‬ﻣــﺼﺮ ﺭﺍ ﺣﻘﻴﻘ ‪‬ﺘــﺎ ﺑــﯽﺭﲪﺎﻧــﻪ ﺗــﺎﺭﺍ ﹺ‬

‫ﻋﻠﹶﯽ ﺍﷲ ﺳﻮﻡ ﺁﺧﺮﻳﻦ ﺧﻠﻴﻔـﮥ ﻋﺒﺎﺳـﯽ‬ ‫ﻣﺎﻟﯽ ﻭ ﻓﺮﻫﻨﮕﯽ ﮐﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﻔﺮ‪ ،‬ﺍﻭ ﺍﳌﹸ ‪‬ﺘ ‪‬ﻮﮐ‪ّ‬ﻞ ‪‬‬ ‫ﻣ ــﺴﺘﻘﺮ ﺩﺭ ﻣ ــﺼﺮ ﺭﺍ ﺑ ــﺎ ﺧ ــﻮﺩ ﺑ ــﺮﺩ‪ ٢.‬ﺍﻭ ﺩﺭ ﺷ ــﺎﻡ ﻧﻴ ــﺰ ﺣ ــﺪﻭﺩ ﺷ ــﺶ ﻣـ ـﺎﻩ ﻣﺎﻧ ــﺪ‪ ،‬ﻭ ﺁﻧﮕ ــﺎﻩ‬

‫ﺳﭙﺲ ﺍﻣﺎﻡ ﺯﻳﺪ ﳕﻮﺩ ﻳﺎﻓﺖ‪ .‬ﺳﺮﺍﳒﺎﻡ ﻫﻢ ﺑﻨﯽﻫﺎﺷﻢ ﺑﺎ ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﻋﺒﺎﺳﯽ ﮐﻠﻴﮥ‬ ‫ﺑﻨﯽﺍﻣﻴﻪ ﮐﻪ ﻧﻮﺍﺩﮔﺎﻥ ﻋﺒﺪﴰﺲ ﺑﻮﺩﻧﺪ ﺭﺍ ﮐﺸﺘﺎﺭ ﮐﺮﺩﻧﺪ‪ ،‬ﻭ ﻓﻘﻂ ﻫﺸﺘﺎﺩ ﺗﻨﯽ ﺍﺯ ﺍﻣﻮﻳﺎﻥ ﮐﻪ‬ ‫ﺑﻪﺍﻧﺪﻟﺲ ﮔﺮﻳﺨﺘﻨﺪ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻧﺪ ﻭ ﺩﺭ ﺁﳒﺎ ﲤﺪﻥ ﺷﮑﻮﳘﻨﺪ ﺍﻧﺪﻟﺲ ﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍﺩﻧﺪ ﮐﻪ‬ ‫ﺗﺎ ﺍﻣﺮﻭﺯ ﻣﺎﻳﮥ ﻓﺨﺮ ﺟﻬﺎﻥ ﻣﺘﻤﺪﻥ ﺍﺳﺖ‪.‬‬ ‫‪ ١‬ﺣﺠﺎﺯ ﻭ ﻳﻤﻦ ﺍﺯ ﺯﻣﺎﻥ ﺍﻳﻮﺑﻴﻬﺎ ﲞﺸﯽ ﺍﺯ ﻣﺼﺮ ﺑﻪ ﴰﺎﺭ ﻣﯽﺭﻓﺖ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﻧﻴﺰ ﺣﺠﺎﺯ‬

‫ﺗﺎﺑﻊ ﺩﻭﻟﺖ ﳑﻠﻮﮐﯽ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺳﻘﻮﻁ ﺩﻭﻟﺖ ﳑﻠﻮﮐﯽ ﺑﻪﺩﺳﺖ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ‪ ،‬ﺣﺠﺎﺯ‬ ‫ﺿﻤﻴﻤﮥ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺷﺪ ﻭ ﺗﺎ ﭘﺎﻳﺎﻥ ﺟﻨﮓ ﺍﻭﻝ ﺟﻬﺎﻧﯽ ﺟﺰﻭ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺑﻮﺩ‪ .‬ﺩﺭ‬ ‫ﺍﻭﺍﺧﺮ ﺟﻨﮓ ﺍﻭﻝﹺ ﺟﻬﺎﻧﯽ ﮐﻪ ﻓﺮﺍﻧﺴﻪ ﻭ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻣﺘﺼﺮﻓﺎﺕ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ ﺭﺍ ﺩﺭ ﻳﮏ‬ ‫ﻗﺮﺍﺭﺩﺍﺩ ﳏﺮﻣﺎﻧﻪ )ﻣﻮﺳﻮﻡ ﺑﻪﻗﺮﺍﺭﺩﺍﺩ ﺳﺎﻳﮑﺲ ﻭ ﭘﻴﮑﻮ( ﻣﻴﺎﻥ ﺧﻮﺩﺷﺎﻥ ﺗﻘﺴﻴﻢ ﮐﺮﺩﻧﺪ‬ ‫ﺷﺮﻳﻒ ﺣﺴﻴﻦ )ﺣﺎﮐﻢ ﺣﺠﺎﺯ ﺍﺯ ﻧﻮﺍﺩﮔﺎﻥ‪ ‬ﺍﺑﻮﺍﻟﱪﮐﺎﺕ‪ ‬ﻳﺎﺩﺷﺪﻩ( ﮔﺮﻓﺘﺎﺭ ﺑﺎﺯﻳﻬﺎﯼ ﺍﻧﮕﻠﻴﺴﻴﺎﻥ‬ ‫ﺷﺪ ﮐﻪ ﺑﻪﺍﻭ ﻗﻮﻝ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﭘﺎﺩﺷﺎﻩ ﳘﮥ ﻋﺮ‪‬ﺎ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ‪ .‬ﺷﺮﻳﻒ ﺣﺴﻴﻦ‬ ‫ﻓﺘﻮﺍﯼ ﺟﻬﺎﺩ ﺿﺪﻋﺜﻤﺎﻧﯽ ﺩﺍﺩ ﮐﻪ ﺩﺍﺳﺘﺎﻥ ﺍﻧﺪﻭﻫﺒﺎﺭﯼ ﺩﺍﺭﺩ ﻭ ﺑﻪﺍﺷﻐﺎﻝ ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ‬ ‫ﺗﻮﺳﻂ ﺍﻧﮕﻠﻴﺴﻴﺎﻥ ﻭ ﻓﺮﺍﻧﺴﻮﻳﺎﻥ ﻭ ﭘﻴﺪﺍﻳﯽﹺ ﮐﺸﻮﺭﻫﺎﯼ ﻧﻮﻳﻨﯽ ﺑﺮ ﺟﻐﺮﺍﻓﻴﺎﯼ ﺟﻬﺎﻥ ﺑﺮ ﻣﺒﻨﺎﯼ‬ ‫ﺗﻘﺴﻴﻢﺑﻨﺪﯼ ﮐﻬﻦﹺ ﺩﻭﺭﺍﻥ‪ ‬ﺍﻣﭙﺮﺍﺗﻮﺭﯼ ﺭﻭﻡ ﺍﳒﺎﻣﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺗﻘﺴﻴﻢﺑﻨﺪﯼ ﭼﻨﺎﻥ ﺑﻪﺗﻘﺴﻴﻤﺎﺕ‬ ‫ﮐﺸﻮﺭﯼ ﺯﻣﺎﻥ ﺍﻣﭙﺮﺍﺗﻮﺭﯼ ﺭﻭﻡ ﭘﺎﺑﻨﺪﯼ ﻧﺸﺎﻥ ﺩﺍﺩﻧﺪ ﮐﻪ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻨﺪ ﺍﻣﺎﺭﺕ‪ ‬ﺑﺎﺳﺘﺎﻧﯽ‬ ‫ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﻧﻴﺰ ﺍﺣﻴﺎﺀ ﮐﻨﻨﺪ‪ ،‬ﻭ ﺩﺍﺳﺘﺎﻥ ﺩﺭﺍﺯﯼ ﺩﺍﺭﺩ ﮐﻪ ﺳﺮﺍﳒﺎﻡ ﺑﻪﭘﻴﺪﺍﻳﺶ ﮐﺸﻮﺭ‬ ‫ﺍﺳﺮﺍﺋﻴﻞ ﺍﳒﺎﻣﻴﺪ‪.‬‬ ‫‪ 2‬ﺳﻼﻃﻴﻦ ﻣﺼﺮ ﺍﺯ ﺯﻣﺎﻥ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻳﻮﺑﯽ ﺑﻪﺑﻌﺪ ﻣﺸﺮﻭﻋﻴﺘﺸﺎﻥ ﺭﺍ ﺍﺯ ﺧﻠﻴﻔﻪﻫﺎﯼ ﻋﺒﺎﺳﯽ‬ ‫ﻣﯽﮔﺮﻓﺘﻨﺪ ﻭﻟﯽ ﺩﻭﻟﺖ ﻋﺒﺎﺳﯽ ﺩﺭ ﻣﺼﺮ ﻧﻔﻮﺫﯼ ﻧﺪﺍﺷﺖ‪ .‬ﻭﻗﺘﯽ ﻫﻮﻻﮐﻮﺧﺎﻥ ﺩﺭ ﺳﺎﻝ ‪۶۳۷‬ﺥ‬

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‫‪۲۱۱‬‬ ‫ﺣﺎﮐﻤﻴــﺖ ﺷــﺎﻡ ﺭﺍ ﺑــﻪ »ﺟــﺎﻥ ﺑ‪‬ــﺮﺩﯼ ﻏﺰﺍﻟــﯽ« ﻭ ﺣﺎﮐﻤﻴــﺖ ﺣﻠــﺐ ﺭﺍ ﺑــﻪ ﺧﻴﺮﺑﻴــﮏ ﺳــﭙﺮﺩ ﻭ‬ ‫ﺁﻣ ــﺎﺩﮤ ﺑﺎﺯﮔ ــﺸﺖ ﺑ ــﻪ ﺍﺳ ــﺘﺎﻧﺒﻮﻝ ﺷ ــﺪ‪ .‬ﻣ ــﺮﺩﻡ ﺣﻠ ــﺐ ﻋ ــﺮﺏ ﻭ ﺷ ــﻴﻌﻪ ﺑﻮﺩﻧ ــﺪ ﻭ ﺣﻠ ــﺐ ﺩﺭ‬ ‫ﻧﺰﺩﻳﮑﯽ ﻣﺮﺯﻫﺎﯼ ﺍﻳﺮﺍﻥ ﻭﺍﻗـﻊ ﺷـﺪﻩ ﺑـﻮﺩ‪ .‬ﺍﻭ ﭼﻨـﺪﻳﻦ ﻫـﺰﺍﺭ ﺧـﺎﻧﻮﺍﺭ ﺍﺯ ﻣـﺮﺩﻡ ﺣﻠـﺐ ﺭﺍ ﺑـﻪ‬

‫ﻣﺘــﺼﺮﻓﺎﺕ ﻋﺜﻤــﺎﻧﯽ ﺩﺭ ﺑﺎﻟﮑــﺎﻥ ﮐــﻮﭺ ﺩﺍﺩ‪ ،‬ﺗــﺎ ﺑﺮﮔــﯽ ﺩﻳﮕــﺮ ﺑــﺮ ﺟﻨﺎﻳﺘــﻬﺎﯼ ﺗﺮﮐﺎﻧــﻪﺍﺵ‬

‫ﻋﻠﹶﯽ ﺍﷲ ﺭﺍ ﺑﻪ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺑﺮﺩ ﻭ »ﺧﻠﻌﺖ ﺧﻼﻓﺖ« ﻭ »ﺗﺎﺭﻫﺎﯼ‬ ‫ﺍﻓﺰﻭﺩﻩ ﺑﺎﺷﺪ‪ .‬ﺍﻭ ﺍﳌﹸ ‪‬ﺘ ‪‬ﻮﮐ‪ّ‬ﻞ ‪‬‬

‫ﺭﻳﺶ ﭘﻴﺎﻣﱪ« ﻭ »ﴰﺸﻴﺮ ﻋﻤﺮ ﺍﺑـﻦ ﺧﻄـﺎﺏ« ﮐـﻪ ﻧـﺰﺩ ﺍﻭ ﺑـﻮﺩ ﺭﺍ ﺍﺯ ﺍﻭ ﺩﺭﻳﺎﻓـﺖ ﮐـﺮﺩ‪ ،‬ﻭ ﺍﺯ‬ ‫ﻋ ﹶﻠـﯽ ﺍﷲ ﭼـﺎﺭﻩﺋـﯽ ﺟـﺰ‬ ‫ﮐ‪‬ـﻞ ‪‬‬ ‫ﺍﻭ ﺧﻮﺍﺳﺖ ﮐـﻪ ﻣﻘـﺎﻡ ﺧﻼﻓـﺖ ﺭﺍ ﺑـﻪ ﻭﯼ ﺗﻔـﻮﻳﺾ ﮐﻨـﺪ‪ .‬ﺍﳌﹸ ‪‬ﺘ ‪‬ﻮ ّ‬

‫ﮔﺮﺩﻥ ‪‬ﺎﺩﻥ ﺑﻪﺧﻮﺍﺳﺖ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻧﺪﺍﺷﺖ‪ ،‬ﻭ ﺩﺭ ﻣﺮﺍﺳﻢ ﺭﲰﯽﹺ ﺑﺴﻴﺎﺭ ﺷﮑﻮﳘﻨﺪﯼ‬ ‫ﺗﻔــﻮﻳﺾ ﺧﻼﻓ ــﺖ ﺑــﻪ ﺳ ــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺭﺍ ﺍﻋ ــﻼﻡ ﺩﺍﺷــﺖ‪ .‬ﺍﺯ ﺁﻥ ﭘ ــﺲ ﺳــﻠﻄﺎﻥ ﺳ ــﻠﻴﻢ ﻟﻘ ــﺐ‬

‫»ﺧﻠﻴﻔـﻪ« ﺑـﻪﺧــﻮﺩ ﮔﺮﻓـﺖ‪ ،‬ﻭ ﺳــﻼﻃﻴﻦ ﻋﺜﻤـﺎﻧﯽ ﺍﺯ ﺯﻣـﺎﻥ ﺍﻭ ﺑــﻪﺑﻌـﺪ ﻟﻘــﺐ ﺧﻠﻴﻔـﮥ ﻋﺜﻤــﺎﻧﯽ‬

‫ﺑﺮﺧﻮﺩ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦﺯﻣﺎﻥ ﺑﻪﺑﻌﺪ ﺳﻠﻄﻨﺖ ﻋﺜﻤﺎﻧﯽ ﻧﺎﻡﹺ »ﺧﻼﻓﺖ ﻋﺜﻤﺎﻧﯽ« ﮔﺮﻓﺖ‪.‬‬

‫ﱪ ﺍﺳـﻼﻡ ﻭ ﻣﻴـﺮﺍﺙﺑـ ﹺﺮ ﻋﻤـﺮ ﺍﺑـﻦ ﺧﻄـﺎﺏ‪‬‬ ‫ﺍﻳﻨﮏ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺩﺭ ﻣﻘـﺎﻡ ﺧﻠﻴﻔـﮥ ﭘﻴـﺎﻣ ﹺ‬

‫ﺧــﻮﺩﺵ ﺭﺍ ﻭﻟــﯽ ﺍﻣــﺮ ﻣــﺴﻠﻤﻴﻦ ﺟﻬــﺎﻥ ﻣــﯽﺩﺍﻧــﺴﺖ‪ .‬ﺑــﺎ ﺍﻳــﻦ ﺭﺧــﺪﺍﺩﻫﺎﯼ ﺑــﺴﻴﺎﺭ ﭘﻴﭽﻴــﺪﻩ‬ ‫ﺍﻃﻤﺎﻉ ﻭ ﺑﻠﻨﺪﭘﺮﻭﺍﺯﻳﻬﺎﯼ ﺳﻠﻄﺎﻥﺳﻠﻴﻢ ﺍﺷﺒﺎﻉ ﺷﺪ‪ ،‬ﺍﺭﻭﭘﺎ ﺍﺯ ﺧﻄﺮ ﺣﺘﻤﯽ ﺭﻫﻴﺪ ﻭ ﺍﻧـﺪﻟﺲ‬ ‫ﻧﻴﺰ ﻫﻴﭻﮔﺎﻩ ﺍﺯ ﻣﺴﻴﺤﻴﺎﻥ ﭘﺲ ﮔﺮﻓﺘﻪ ﻧﺸﺪ‪ .‬ﳘﮥ ﺍﻳﻨﻬﺎ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺟﻬﺎﺩ ﻋﺜﻤﺎﻧﻴـﺎﻥ‬

‫ﺍﺯ ﺍﻭﻝﹺ ﺭﻭﯼ ﮐﺎﺭ ﺁﻣﺪﻧﺸﺎﻥ ﺗﺎ ﮐﻨﻮﻥ ﺑﺮﺍﯼ ﻣﺎﻝ ﺑﻮﺩﻩ ﻭ ﮔـﺴﺘﺮﺵ ﺩﻳـﻦ ﺑـﻴﺶ ﺍﺯ ﻳـﮏ ‪‬ﺎﻧـﻪ‬ ‫ﻧﺒ ــﻮﺩﻩ‪ ،‬ﻫﺮﭼﻨ ــﺪ ﮐ ــﻪ ﺩﻳ ــﻦ ﻧﻴ ــﺰ ﺩﺭ ﻟﺸﮑﺮﮐ ــﺸﻴﻬﺎﯼ ﺁ‪ ‬ــﺎ ﺑ ــﺮ ﻣ ــﺮﺩﻡ ﻣﻐﻠ ــﻮﺏ ﲢﻤﻴ ــﻞ ﺷ ــﺪ‪.‬‬

‫ﺑﻐﺪﺍﺩ ﺭﺍ ﺗﺼﺮﻑ ﮐﺮﺩ ﻭ ﺧﻠﻴﻔﻪ ﻭ ﳘﮥ ﺍﻓﺮﺍﺩ ﺧﺎﻧﺪﺍﻥ ﻋﺒﺎﺳﯽ ﺭﺍ ﺩﺳﺘﮕﻴﺮ ﻭ ﮐﺸﺘﺎﺭ ﮐﺮﺩ‪،‬‬ ‫ﻣﺮﺩﯼ ﺍﺯ ﺍﻳﻦ ﺧﺎﻧﺪﺍﻥ ﺑﻪﻧﺎﻡ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﺍﲪﺪ ﺑﻪ ﺷﺎﻡ ﮔﺮﻳﺨﺖ‪ .‬ﺳﻠﻄﺎﻥ ﳑﻠﻮﮐﯽ ﻣﺼﺮ ﻭ‬ ‫ﺷﺎﻡ ﮐﻪ ﻧﺎﻣﺶ ﻇﺎﻫﺮ ﺑﯽﺑﺮﺱ ﺑﻮﺩ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﺭﺍ ﺑﻪﻣﺼﺮ ﻃﻠﺒﻴﺪﻩ ﺑﺎ ﺍﻭ ﺑﻴﻌﺖ ﮐﺮﺩﻩ ﺍﻭ ﺭﺍ ﺑﺎ‬ ‫ﻟﻘﺐ »ﺍﳊﺎﮐﻢ ﺑﺄﻣﺮﹺﺍﷲ« ﺑﻪ ﺧﻼﻓﺖ ﻧﺸﺎﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﭘﺲ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﻧﻮﺍﺩﮔﺎﻥ ﺍﻳﻦ ﺧﻠﻴﻔﻪ ﺩﺭ‬ ‫ﻣﺼﺮ ﻳﮑﯽ ﭘﺲ ﺍﺯ ﺩﻳﮕﺮﯼ ﺗﻮﺳﻂ ﺳﻠﻄﺎﻥ ﻭﻗﺖ ﺑﻪ ﺧﻼﻓﺖ ﻧﺸﺎﻧﺪﻩ ﻣﯽﺷﺪﻧﺪ ﺗﺎ ﻧﻮﺑﺖ ﺑﻪ‬ ‫ﻋﻠﹶﯽ ﺍﷲ ﺭﺳﻴﺪ‪ .‬ﺳﻼﻃﻴﻦ ﳑﻠﻮﮐﯽ ﭼﻮﻧﮑﻪ ﻏﻼﻡ ﺑﻮﺩﻧﺪ ﻣﺸﺮﻭﻋﻴﺖ ﺳﻠﻄﻨﺖ‬ ‫ﺍﻳﻦ ﺍﳌﹸ ‪‬ﺘ ‪‬ﻮﮐ‪ّ‬ﻞ ‪‬‬ ‫ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺧﻠﻴﻔﻪﻫﺎ ﻣﯽﮔﺮﻓﺘﻨﺪ ﮐﻪ ﺩﺭ ﺣﮑﻢﹺ »ﻭﻟﯽﹺ ﺍﻣﺮ ﻣﺼﺮ ﻭ ﺷﺎﻡ« ﺑﻮﺩﻧﺪ ﻭﻟﯽ‬ ‫ﺍﺧﺘﻴﺎﺭﯼ ﺑﺮﺍﯼ ﺩﺧﺎﻟﺖ ﺩﺭ ﺍﻣﻮﺭ ﺳﻴﺎﺳﯽ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬

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‫‪۲۱۲‬‬ ‫ﺳﻴﺎﺳ ــﺖ ﻋﺜﻤﺎﻧﻴ ــﺎﻥ ﺩﺭ ﮐﺸﻮﺭﮔ ــﺸﺎﻳﯽﺷ ــﺎﻥ ﺁﻥ ﺑ ــﻮﺩ ﮐ ــﻪ ﻣ ــﺮﺩﻡ ﺑﺎﻳ ــﺪ ﺩﻳﻨ ــﺸﺎﻥ ﺩﻳـ ـﻦﹺ ﻣ ــﺎ ﻭ‬ ‫ﺯﺑﺎﻧﺸﺎﻥ ﺯﺑﺎﻥ ﻣﺎ ﺑﺎﺷﺪ؛ ﻳﻌﻨﯽ ﻣﺴﻠﻤﺎﻥ ﻭ ﺗﺮﮎﺯﺑﺎﻥ ﺷﻮﻧﺪ‪.‬‬ ‫ﻃﺒﻖ ﻧﻈﺮﻳﮥ ﺳﻴﺎﺳﯽﹺ ﺍﺳﻼﻣﯽ ﮐـﻪ ﺍﺯ ﺁﻏـﺎﺯ ﺟﻬﺎﻧﮕـﺸﺎﻳﯽ ﻋـﺮﺏ ﺳـﺮﻳﺎﻥ ﺩﺍﺷـﺖ ﻭ ﺩﺭ‬

‫ﺳﺪﮤ ﭘﻨﺠﻢ ﻫﺠﺮﯼ ﺑﺎﺯﺗﺪﻭﻳﻦ ﺷﺪﻩ ﺑﻮﺩ ﻭﺟـﻮﺩ ﺩﻭ ﺧﻠﻴﻔـﻪ ﺩﺭ ﻳـﮏﺯﻣـﺎﻥ ﺩﺭ ﺟﻬـﺎﻥ ﺍﺳـﻼﻡ‬ ‫ﺟﺎﺋﺰ ﻧﺒﻮﺩ‪ .‬ﺍﻳﻨﮏ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ‪ ‬ﺧﻠﻴﻔﻪ ﺷﺪﻩ ﺑﻮﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻴـﺰ ﺑـﻪﻋﻨـﻮﺍﻥ ﻧـﻮﺍﺩﮤ‬

‫ﭘﻴﺎﻣﱪ ﻭ ﺍﻣﺎﻡ ﻋﻠﯽ ﻭ ﻓﺎﻃﻤﻪ ﺍﺩﻋﺎﯼ ﺟﺎﻧﺸﻴﻨﯽ ﭘﻴﺎﻣﱪ ﻭ ﺍﻣﺎﻣﺎﻥ ﺷﻴﻌﻪ ﺭﺍ ﺩﺍﺷﺖ ﻭ ﺑـﻪ ﻧﻮﺑـﮥ‬

‫ﺧﻮﺩﺵ ﻧﻮﻋﯽ »ﺧﻠﻴﻔﻪ« ﺑﻪ ﴰﺎﺭ ﻣﯽﺭﻓﺖ‪ .‬ﺳﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﮐـﻪ ﺍﻳﻨـﮏ ﺑﺮﻧﺎﻣـﮥ ﺁﺯﺍﺩﺳـﺎﺯﯼ‬ ‫ﺍﻧــﺪﻟﺲ ﻭ ﺗــﺴﺨﻴﺮ ﺍﺭﻭﭘــﺎ ﺭﺍ ﺑــﻪﮐﻨــﺎﺭ ‪‬ــﺎﺩﻩ ﺑــﻮﺩ ﺑــﺮﺁﻥ ﺷــﺪ ﮐــﻪ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺑﮕﻴــﺮﺩ ﻭ ﺳــﻠﻄﻨﺖ‬

‫ﺻﻔﻮﯼ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺯﺩ ﻭ ﺩﺭ ﳘﮥ ﮐﺸﻮﺭﻫﺎﯼ ﺍﺳـﻼﻣﯽ ﺧﻼﻓـﺖ‪ ‬ﻭﺍﺣـﺪﻩ ﺗـﺸﮑﻴﻞ ﺩﻫـﺪ‪ .‬ﺍﻭ ﺑـﻪ‬

‫ﺍﻳﻦ ﻫﺪﻑ ﺩﺭ ﻣﻬﺮﻣﺎﻩ ﺳﺎﻝ ‪ ۸۹۹‬ﺍﺭﺗﺶ ﻋﺜﻤﺎﻧﯽ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺑﻪ ﺍﺩﺭﻧﻪ ﺭﻓﺖ‪ ،‬ﻭﻟﯽ ﺩﺭ ﺭﺍﻩ‬ ‫ﺑﺮ ﺑﺴﺘﺮ ﺑﻴﻤﺎﺭﯼ ﺍﻓﺘﺎﺩ ﻭ ﺩﻭ ﻣﺎﻩ ﺑﻌﺪ ﺩﺭﮔﺬﺷﺖ‪.‬‬

‫ﳘﮥ ﻣﻨﺎﺑﻊ ﺗﺎﺭﻳﺨﯽ ﺗﺼﺮﻳﺢ ﺩﺍﺭﻧﺪ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﻭ ﻓﺮﻫﻨـﮓ ﻭ ﺍﺩﺏ ﻭ‬

‫ﺗــﺎﺭﻳﺦ ﺍﻳــﺮﺍﻥ ﻋﻼﻗــﮥ ﺑــﺴﻴﺎﺭ ﺩﺍﺷــﺖ ﻭ ﺍﻳــﺮﺍﻥ ﺭﺍ ﻳــﮏ ﺳــﺮﺯﻣﻴﻦ ﻣﻘــﺪﺱ ﻣــﯽﴰــﺮﺩ‪ .‬ﺑﻴــﺸﺘﺮ‬ ‫ﻣﻄﺎﻟﻌﺎﺗﺶ ﺩﺭ ﻣﺘﻮﻥ ﭘﺎﺭﺳﯽ ﺑﻮﺩ‪ ،‬ﺑﻪ ﭘﺎﺭﺳـﯽ ﺷـﻌﺮ ﻣـﯽﺳـﺮﻭﺩ‪ ،‬ﻭ ﺷـﺎﻫﻨﺎﻣﻪ ﺭﺍ ﺑـﺴﻴﺎﺭ ﺯﻳـﺎﺩ‬ ‫ﻣﻄﺎﻟﻌ ــﻪ ﻣـ ــﯽﮐـ ــﺮﺩ ﻭ ﺳـ ــﺨﺖ ﺯﻳـ ــﺮ ﺗـ ــﺄﺛﻴﺮ ﺩﺍﺳـ ــﺘﺎ‪‬ﺎﯼ ﲪﺎﺳـ ــﯽ ﺷـ ــﺎﻫﻨﺎﻣﻪ ﻗـ ــﺮﺍﺭ ﺩﺍﺷـ ــﺖ‪.‬‬

‫ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ ﺩﺭﺑﺎﺭﮤ ﻋﻼﻗﮥ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺑـﻪ ﺍﺩﺑﻴـﺎﺕ ﺍﻳﺮﺍﻧـﯽ ﻧﻮﺷـﺘﻪ ﮐـﻪ ﺍﻭ ﺑـﻪ‬ ‫»ﺯﺑﺎﻥ ﺗﺮﮐﯽ ﺷﻌﺮ ﮐﻢ ﮔﻔﺘﻪ ﻭﻟﯽ ﺑﻪ ﭘﺎﺭﺳﯽ ﺍﺷـﻌﺎﺭ ﺑـﺴﻴﺎﺭﯼ ﺳـﺮﻭﺩﻩ ﺍﺳـﺖ‪ .‬ﻣﻨﻈﻮﻣـﻪﻫـﺎﯼ‬

‫ﭘﺎﺭﺳﯽ ﺍﻭ ﺑﻪﺧﻂ ﺧﻮﺩﺵ ﺩﺭ ﺁﺭﺷﻴﻮ ﻣﻮﺯﮤ ﺗﻮﭖ ﻗﺎﭘﯽ ﻧﮕﻬـﺪﺍﺭﯼ ﻣـﯽﺷـﻮﺩ«‪ .‬ﻧﻴـﺰ ﻧﻮﺷـﺘﻪ‬

‫ﮐﻪ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﭘﺎﺭﺳﯽ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺩﺭ ﺳـﺎﻝ ‪۱۹۰۴‬ﻡ ﺑـﻪﺩﺳـﺘﻮﺭ ﻭﻳﻠـﻬﻠﻢ ﺩﻭﻡ ﺍﻣﭙﺮﺍﺗـﻮﺭ‬ ‫ﻭﻗﺖ ﺁﳌﺎﻥ ﺑﻪ ﻗﻄﻊ ﺑﺰﺭﮒ ﻭ ﺯﺭﮐﺎﺭﯼ ﺷﺪﻩ ﺗﻮﺳﻂ ﭘﻞ ﻫﻮﻭﻥ ﺩﺭ ﺑﺮﻟﻦ ﺑﻪ ﭼـﺎﭖ ﺭﺳـﻴﺪﻩ‬ ‫ﺍﺳﺖ‪ ١.‬ﮔﻮﻳﺎ ﻓﻘﻂ ﻳﮏ ﺑﻴﺖ ﺷﻌﺮ ﺑﻪ ﺗﺮﮐـﯽ ﺍﺯ ﺍﻭ ﺑﺮﺟـﺎ ﻣﺎﻧـﺪﻩ ﺍﺳـﺖ‪ ،‬ﻭﻟـﯽ ﺳـﺮﻭﺩﻩﻫـﺎﯼ‬

‫ﭘﺎﺭﺳﯽﹺ ﺍﻭ ﺑـﺴﻴﺎﺭ ﺍﺳـﺖ‪ ،‬ﻭ ﺩﺭ ﻣﻴـﺎﻥ ﺁ‪‬ـﺎ ﻏﺰﳍـﺎﯼ ﺯﻳﺒـﺎﯼ ﺑـﺴﻴﺎﺭﯼ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﮐـﻪ ﻧـﺸﺎﻥ‬ ‫ﻣــﯽﺩﻫــﺪ ﺍﻳــﻦ ﻣــﺮﺩ ﺑــﯽﺭﺣ ـﻢﹺ ﺧــﻮﻥﺁﺷــﺎﻡ ﻃﺒــﻊ ﻟﻄﻴﻔــﯽ ﻫــﻢ ﺩﺍﺷــﺘﻪ ﻭ ﳎﻤﻮﻋــﮥ ﺗــﻀﺎﺩﻫﺎﯼ‬ ‫‪ ١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۳۲۶ / ۲ ،‬‬

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‫‪۲۱۳‬‬ ‫ﻋﺠﻴﺒﯽ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺑﺮﺧﯽ ﺩﻳﮕﺮ ﺍﺯ ﺳﻴﻬﮑﺎﺭﺍﻥ‪ ‬ﺗﺎﺭﻳﺦ ﺧﻮﺩﻣﺎﻥ ﻧﻴﺰ ﺩﻳﺪﻩﺍﻳﻢ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﯽﺭﺳﺪ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﺎ ﺗﺼﻮﻳﺮﯼ ﮐﻪ ﺑـﻪﺗـﺄﺛﻴﺮ ﺍﺯ ﺷـﺎﻫﻨﺎﻣﮥ ﻓﺮﺩﻭﺳـﯽ ﺍﺯ‬ ‫ﺷــﮑﻮﻩ ﮔﺬﺷــﺘﻪﻫــﺎﯼ ﺍﻳــﺮﺍﻥ ﺩﺭ ﺫﻫــﻨﺶ ﺩﺍﺷــﺖ‪ ،‬ﭘــﺲ ﺍﺯ ﻓــﺘﺢ ﮐــﺸﻮﺭﻫﺎﯼ ﻋﺮﺑــﯽ ﺑــﺴﻴﺎﺭ‬

‫ﻋﻼﻗﻤﻨــﺪ ﺷــﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﺷﺎﻫﻨــﺸﺎﻩ ﺍﻳــﺮﺍﻥ ﺷــﻮﺩ‪ .‬ﺍﻭ ﭘــﺲ ﺍﺯ ﺁﻧﮑــﻪ ﺑــﻪﻣﻘــﺎﻡ ﺧﻼﻓــﺖ ﺭﺳــﻴﺪ‬ ‫ﺩﺳــﺘﻮﺭ ﺩﺍﺩ ﺗــﺎﺟﯽ ﺷــﺒﻴﻪ ﺗــﺎﺝ ﺷﺎﻫﻨــﺸﺎﻫﺎﻥ ﺑﺎﺳــﺘﺎﻧﯽ ﺍﻳــﺮﺍﻥ ﺑــﺮﺍﻳﺶ ﺳــﺎﺧﺘﻨﺪ‪ ،‬ﻭ ﺁﻥﺭﺍ ﺑــﻪ‬

‫ﺟﺎﯼ ﮐﻼﻩ ﻋﺜﻤﺎﻧﯽ ﺑﺮﺳﺮ ﻣﯽ‪‬ﺎﺩ ﻭ ﻣﯽﮔﻔﺖ ﮐﺴﯽ ﮐﻪ ﺷﺎﻩ ﺍﺳﺖ ﺑﺎﻳﺪ ﻣﺜﻞ ﺷﺎﻫﻨﺸﺎﻫﺎﻥ‬

‫ﺍﻳﺮﺍﻥ ﺑﺎﺷﺪ ﻭ ﻣﺜﻞ ﺁ‪‬ﺎ ﺗﺎﺝ ﺑﺮﺳـﺮ ﺑﮕـﺬﺍﺭﺩ‪ ١.‬ﮔﻮﻳـﺎ ﺍﻭ ﻭﻗﺘـﯽ ﺷـﺎﻡ ﻭ ﻣـﺼﺮ ﺭﺍ ﮔﺮﻓـﺖ ﻟﻘـﺐﹺ‬ ‫ﭘﺎﺭﺳﯽﹺ »ﺷﺎﻫﻨﺸﺎﻩ‪ ‬ﺟﻬﺎﻥ« ﺑﺮ ﺧﻮﺩﺵ ‪‬ﺎﺩ‪.‬‬

‫ﺧﻼﺻــﻪ ﺁﻧﮑــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﻫــﻢ ﺑــﻪ ﻓﺮﻫﻨــﮓ ﻭ ﺯﺑــﺎﻥ ﺍﻳﺮﺍﻧــﯽ ﻋﻼﻗــﻪ ﺩﺍﺷــﺖ ﻭ ﻫــﻢ‬

‫ﺑــﺮﺍﯼ ﺗــﺎﺭﻳﺦ ﻭ ﲤــﺪﻥ ﺍﻳﺮﺍﻧــﯽ ﺗﻘــﺪﺱ ﻗﺎﺋــﻞ ﺑــﻮﺩ‪ ،‬ﻭ ﻫــﻢ ﺑــﻪﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺁﺷــﻨﺎﻳﯽﹺ ﮐﺎﻣــﻞ‬

‫ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﺩﺭ ﺣـﺎﻟﯽ ﺑـﻮﺩ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻧـﻪ ﭼﻨـﺪﺍﻥ ﺳـﻮﺍﺩﯼ ﺩﺍﺷـﺖ )ﺳـﻮﺍﺩﺵ ﺩﺭ‬

‫ﺣﺪ ﺧﻮﺍﻧﺪﻥ ﻭ ﻧﻮﺷﱳﹺ ﺍﺑﺘﺪﺍﻳﯽ ﺑﻮﺩ(‪ ،‬ﻧﻪ ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺁﮔﺎﻫﯽ ﺩﺍﺷﺖ‪ ،‬ﻭ ﻧـﻪ ﺟـﺰ ﮐﻴﻨـﻪ‬

‫ﻧــﺴﺒﺖ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧــﯽ ﺍﺣــﺴﺎﺳﯽ ﺩﺭ ﺩﻝ ﺩﺍﺷــﺖ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺍﻭ ﻧﻴــﺰ ﺗﺮﮐــﺎﻥ ﺑﻴﺎﺑــﺎﻧﯽﹺ‬ ‫ﺍﻫﻞﹺ ﳘﻴﻦ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﭘﻴﺸﺘﺮﻫﺎ ﺍﻳﺮﺍﻥ ﺭﺍ ﻧﺪﻳﺪﻩ ﺑﻮﺩﻧـﺪ ﻭ ﻫـﻴﭻ ﺍﻃﻼﻋـﯽ ﺍﺯ‬ ‫ﮔﺬﺷﺘﮥ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﯽ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺣﺘﯽ ﳕﯽﺗﻮﺍﻧﺴﺘﻨﺪ ﺑﻪﺩﺭﺳﺘﯽ ﺑﻪﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺳـﺨﻦ‬

‫ﺑﮕﻮﻳﻨﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺧﻮﺩﺵ ﺭﺍ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﻣـﯽﻧﺎﻣﻴـﺪ ﻭﻟـﯽ ﺑـﺎ ﳘـﻪﭼﻴـﺰ ﺍﻳـﺮﺍﻥ ﺑﻴﮕﺎﻧـﻪ‬ ‫ﺑﻮﺩ‪ .‬ﺍﻭ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺷﻌﻮﺭ ﺳﻴﺎﺳﯽ ﺑﯽ‪‬ﺮﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﺍﻭ ﻧﻴﺰ ﺣﺘﯽ ﻳﮏ ﻧﻔﺮ ﻭﺟـﻮﺩ‬

‫ﻧﺪﺍﺷﺖ ﮐﻪ ﺩﺭ ﻣﻮﺍﻗﻊ ﺣﺴﺎﺱ ﻗﺎﺩﺭ ﺑﻪ ﺗـﺼﻤﻴﻤﮕﻴﺮﯼ ﺩﺭﺳـﺖ ﺑﺎﺷـﺪ‪ .‬ﺳـﺮﺍﻥ ﻗﺰﻟﺒـﺎﺵ ﮐـﻪ‬

‫ﺍﺯ ﺑﺮﻫﻨﮕﯽ ﻭ ﮔﺮﺳﻨﮕﯽ ﻭ ﺭﺍﻫﺰﻧـﯽ ﺑـﻪﻣﻘـﺎﻡ ﻭ ﻗـﺪﺭﺕ ﻭ ﺛـﺮﻭﺕ ﻭ ﺷـﻮﮐﺖ ﺭﺳـﻴﺪﻩ ﺑﻮﺩﻧـﺪ‪،‬‬ ‫ﮐ ــﺸﻮﺭ ﺭﺍ ﻣﻴ ــﺎﻥ ﺧﻮﺩﺷ ــﺎﻥ ﺗﻘ ــﺴﻴﻢ ﮐ ــﺮﺩﻩ ﺑﻮﺩﻧ ــﺪ ﻭ ﻋﻤﻮ ‪‬ﻣ ــﺎ ﻣﺮﺩﻣ ــﯽ ﺑﻮﺩﻧ ــﺪ ﺍﺣ ــﺴﺎﺳﺎﺗﯽ ﻭ‬ ‫ﲢﺮﻳﮏﭘـﺬﻳﺮ ﮐـﻪ ﺩﺭ ﻫـﻴﭻ ﺷـﺮﺍﻳﻄﯽ ﳕـﯽﺗﻮﺍﻧـﺴﺘﻨﺪ ﺗـﺼﻤﻴﻢ ﺩﺭﺳـﺘﯽ ﺍﲣـﺎﺫ ﮐﻨﻨـﺪ‪ .‬ﺗﻨـﻬﺎ‬

‫ﺧﺼﺎﻳﺺ ﻧﮋﺍﺩﯼﺷﺎﻥ ﻣﮑﺮ ﺩﺭ ﺭﺍﻩ ﺗﺎﺭﺍﺟﮕﺮﯼ ﺑﻮﺩ‪ .‬ﺁ‪‬ﺎ ﺧـﺼﺎﺋﺺ ﺟـﺎﻧﻮﺭﺍﻧﯽ ﺩﺍﺷـﺘﻨﺪ‬ ‫ﮐــﻪ ﺩﺭ ﻣﻮﺍﻗــﻊ ﺷــﮑﺎﺭ ﺑــﻪ ﻣﮑــﺮ ﻭ ﺣﻴﻠــﻪ ﻣﺘﻮﺳــﻞ ﻣــﯽﺷــﻮﻧﺪ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻧﻴــﺰ ﮐــﻪ ﳘــﮥ‬ ‫‪ ١‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ،۵۶۱ ،‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﻫﺎﻣﺮﭘﻮﺭﮔﺸﺘﺎﻝ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻣﭙﺮﺍﺗﻮﺭﯼ ﻋﺜﻤﺎﻧﯽ‪.‬‬

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‫‪۲۱۴‬‬ ‫ﻋﻤﺮﺵ ﺩﺭ ﺯﻳﺮ ﺩﺳﺖ ﭼﻨﻴﻦ ﻋﻨﺎﺻﺮﯼ ﺗﻌﻠﻴﻢ ﺩﻳﺪﻩ ﺑـﻮﺩ ﺧـﺼﻠﺘﻬﺎﯼ ﺁ‪‬ـﺎ ﺭﺍ ﺩﺍﺷـﺖ‪ ،‬ﻭ ﺍﺯ‬ ‫ﻫﺮﮔﻮﻧــﻪ ﺗــﺪﺑﻴﺮ ﻭ ﺗﻔﮑــﺮ ﺑــﯽ‪‬ــﺮﻩ ﺑــﻮﺩ‪ .‬ﺗﻨــﻬﺎ ﻋــﺎﻣﻠﯽ ﮐــﻪ ﺑــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ‬ ‫ﮐﻤ ــﮏ ﮐ ــﺮﺩ ﮐ ــﻪ ﺍﻳ ــﺮﺍﻥ ﺭﺍ ﺍﺷ ــﻐﺎﻝ ﻭ ﻭﻳ ــﺮﺍﻥ ﮐﻨﻨ ــﺪ ﺗ ــﻮﺣﺶ ﻭ ﺑ ــﯽﺭﲪ ــﯽ ﻭ ﺩﺩﻣﻨ ــﺸﯽ ﻭ‬

‫ﺍﺣﺴﺎﺱ ﺭﺳﺎﻟﺖ‪ ‬ﻣﻮﻫﻮﻡﹺ ﺁﲰﺎﻧﯽﹺ ﺁ‪‬ﺎ ﺑﻮﺩ‪.‬‬

‫ﻭﻗﺘﯽ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﳘﮥ ﺗﻮﺍﻧﺶ ﺭﺍ ﻣﺘﻮﺟﻪ ﺷﺎﻡ ﻭ ﻣﺼﺮ ﮐﺮﺩ ﻓﺮﺻﺖ ﻣﻨﺎﺳﺒﯽ ﭘـﻴﺶ‬

‫ﺁﻣـ ــﺪﻩ ﺑـ ــﻮﺩ ﺗـ ــﺎ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﺩﺳـ ــﺖ ﺑـ ــﻪﮐـ ــﺎﺭ ﺟـ ــﱪﺍﻥ ﺷﮑـ ــﺴﺖ ﭼـ ــﺎﻝﹺﺩﻳـ ــﺮﺍﻥ ﺷـ ــﻮﺩ ﻭ‬

‫ﺳــﺮﺯﻣﻴﻨﻬﺎﺋﯽ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺍﺯ ﺍﻳــﺮﺍﻥ ﺟــﺪﺍ ﮐــﺮﺩﻩ ﺑــﻮﺩ ﺭﺍ ﺑــﺎﺯﭘﺲ ﮔﻴــﺮﺩ‪ .‬ﻭﻟــﯽ ﻧــﻪ ﺍﻭ‬

‫ﺟﺴﺎﺭﺕ ﭼﻨﻴﻦ ﺗﻔﮑﺮﯼ ﺭﺍ ﺩﺍﺷﺖ ﻭ ﻧﻪ ﺩﺭ ﻣﻴﺎﻥ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﻳﮏ ﻣﺮﺩ ﻳﺎﻓﺖ ﻣـﯽﺷـﺪ ﮐـﻪ‬

‫ﺩﺭ ﻏــﻢ ﺍﻳــﺮﺍﻥ ﺑﺎﺷــﺪ‪ .‬ﺍﻭ ﺣﺘــﯽ ﭼﻨــﺪﺍﻥ ﺗــﺪﺑﻴﺮ ﻧﺪﺍﺷــﺖ ﮐــﻪ ﺩﺭ ﺍﻳــﻦ ﺩﻭﺭﺍﻥ ﺑــﻪﻓﮑــﺮ ﻣﻬــﺎﺭ‬

‫ﮐﺮﺩﻥ ﺑﺎﻧﺪﻫﺎﯼ ﺗﺒﻬﮑﺎﺭ ﺗﱪﺍﻳﯽ ﺑﻴﻔﺘﺪ ﺗﺎ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﺁﻥ ﺍﺯ ﺧﻮﺩﺵ ﻧﺮﳒﺎﻧﺪ‬ ‫ﻭ ﻭﺍﺩﺍﺭ ﻧﺴﺎﺯﺩ ﮐﻪ ﺑـﺮﺍﯼ ﳒـﺎﺕ ﺍﺯ ﺳـﺘﻤﻬﺎﯼ ﺗﱪﺍﺋﻴـﺎﻥ ﺩﺳـﺖ ﺑـﻪﺩﺍﻣـﻦ ﺩﴰـﻦ ﺍﻭ ﺷـﻮﻧﺪ‪.‬‬

‫ﻭﻟﯽ ﺍﻭ ﭼﻨﻴﻦ ﻧﮑﺮﺩ ﻭ ﳕﯽﺧﻮﺍﺳﺖ ﻫﻢ ﮐﻪ ﭼﻨﻴﻦ ﮐﻨﺪ‪ .‬ﺑـﺮﺍﯼ ﺍﻭ ﻣﻠـﺖ ﻭ ﻣـﻴﻬﻦ ﻣﻔﻬـﻮﻣﯽ‬ ‫ﺥ ﺳـﻨﻴﺎﻥ‬ ‫ﻧﺪﺍﺷﺖ‪ ،‬ﻭ ﺩﳉﻮﻳﯽ ﺍﺯ ﻣﻠﺖ ﻣﻌﻨﺎﺋﯽ ﳕﯽﺩﺍﺩ‪ .‬ﺍﻭ ﺟﺰ ﺑﻪ ﻧﺎﺑﻮﺩﯼ ﻣﺬﻫﺐ ﻣﻨﺴﻮ ﹺ‬

‫ﻭ ﻧﺸﺮ ﻣﺬﻫﺐ ﺣﻖﹺ ﻗﺰﻟﺒﺎﺷﯽﹺ ﺧﻮﺩﺵ ﺑﻪ ﻫﻴﭻ ﭼﻴﺰﯼ ﳕﯽﺍﻧﺪﻳﺸﻴﺪ‪.‬‬

‫ﻓﺮﻭﺭﻳﺨﱳ ﳔﻮﺕ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﭘﺲ ﺍﺯ ﻓﺎﺟﻌﮥ ﭼﺎﻝﺩﻳﺮﺍﻥ‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺍﺛﺮ ﭘﺮﻭﺭﺷﯽ ﮐﻪ ﺍﺯ ﮐﻮﺩﮐﻴﺶ ﺗﻮﺳﻂ ﻣﺎﺩﺭ ﻭ ﺧﻠﻴﻔﻪﻫـﺎﻳﺶ ﻳﺎﻓﺘـﻪ‬ ‫ﺑﻮﺩ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺷﮑﺴﺖ ﭼﺎﻝﹺﺩﻳـﺮﺍﻥﹾ ﺧـﻮﺩﺵ ﺭﺍ ﺫﺍﺕ ﻣﻘـﺪﺱ ﻓـﻮﻕ ﺑـﺸﺮﯼﹺ ﺗﺄﻳﻴﺪﺷـﺪﻩ ﺑـﻪ‬ ‫ﺍﻣﺪﺍﺩﻫﺎﯼ ﻏﻴﺒﯽﹺ ﺍﻣﺎﻣﺎﻥ ﺷﻴﻌﻪ ﻣﯽﭘﻨﺪﺍﺷﺖ‪ ،‬ﻭ ﺧﻴﺎﻝ ﻣﯽﮐﺮﺩ ﮐﻪ ﻣﺎﺩﺭ ﮔﻴﺘـﯽ ﻓﻘـﻂ ﻳـﮏ‬

‫ﺫﺍﺕ ﭘﺎﮎ ﺭﺍ ﺯﺍﺋﻴﺪﻩ ﺍﺳﺖ ﻭﺁﻥﻫﻢ ﺍﻭ ﺍﺳـﺖ‪ .‬ﺍﻭ ﴰـﺎﺭﯼ ﺍﺯ ﺍﹶﺷـﻌﺎ ﹺﺭ ﺗﺮﮐـﯽﹺ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﺧﺘــﺎﻳﯽ ﮐــﻪ ﺍﺯ ﺧﻠﻴﻔــﻪﻫــﺎ ﺷــﻨﻴﺪﻩ ﻭ ﺍﺯ ﺑــﺮ ﮐــﺮﺩﻩ ﺑــﻮﺩ ﺭﺍ ﳘــﻮﺍﺭﻩ ﺩﺭ ﻫــﺮ ﻣﻨﺎﺳــﺒﺘﯽ ﺗﮑ ــﺮﺍﺭ‬ ‫ﻣﯽﮐـﺮﺩ ﻭ ﺩﻡ ﺍﺯ ﺧـﺪﺍﻳﯽ ﻭ ﻋـﺼﻤﺖ‪ ‬ﺧـﻮﻳﺶ ﻣـﯽﺯﺩ‪ .‬ﺩﺭ ﻳﮑـﯽ ﺍﺯ ﺍﻳﻨـﻬﺎ ﺗـﺼﺮﻳﺢ ﻣـﯽﮐـﺮﺩ‬

‫ﮐـﻪ »ﭘـﺪﺭﻡ ﻋﻠـﯽ ﻭ ﻣـﺎﺩﺭﻡ ﻓﺎﻃﻤـﻪ ﺍﺳـﺖ ﻭ ﻣـﻦ ﻳـﮏ ﺍﻣـﺎﻡ ﺍﺯ ﺩﻭﺍﺯﺩﻩ ﺍﻣـﺎﻡﺍﻡ‪ «.‬ﺩﺭ ﺩﻳﮕـﺮﯼ‬ ‫ﺗﺼﺮﻳﺢ ﻣﯽﮐﺮﺩ ﮐﻪ »ﻣﻦ ﻋﻴﺴﺎ ﺍﺑﻦ ﻣﺮﻳﻢ ﻭ ﺧﻀﺮ ﻭ ﺍﺳﮑﻨﺪﺭ ﺍﻡ‪ «.‬ﺩﺭ ﺩﻳﮕﺮﯼ ﻣﯽﮔﻔﺖ‬

‫ﮐﻪ »ﻣﻦ ﳘﺮﺍﻩ ﻣﻨﺼﻮﺭ ﺑﺮ ﺳـ ﹺﺮ ﺩﺍﺭ ﺑـﻮﺩﻡ‪ ،‬ﻣـﻦ ﳘـﺮﺍﻩ ﺍﺑـﺮﺍﻫﻴﻢ ﺧﻠﻴـﻞ ﺩﺭ ﺁﺗـﺶ ﺑـﻮﺩﻡ‪ ،‬ﻣـﻦ‬

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‫‪۲۱۵‬‬ ‫ﳘﺮﺍﻩ ﻣﻮﺳﺎ ﺩﺭ ﻃﻮﺭ ﺑﻮﺩﻡ‪ «.‬ﺩﺭ ﺩﻳﮕﺮﯼ ﻣﯽﮔﻔﺖ ﮐﻪ »ﻣﻦ ﻧﻮﺭ ﳏﻤﺪ ﻭ ﺳ ﹺﺮ ﻋﻠـﯽﺍﻡ‪ ،‬ﻣـﻦ‬ ‫ﮔــﻮﻫﺮ ﺩﺭﻳــﺎﯼ ﺣﻘﻴﻘــﺖ ﻭ ﺳ‪‬ـﺮ‪ ‬ﺍﹶ ‪‬ﻧــﺎ ﺍﳊــﻖ ﻭ ﺣــﻖ ﻣﻄﻠــﻖﺍﻡ‪ «.‬ﺩﺭ ﺩﻳﮕــﺮﯼ ﺍﺩﻋــﺎ ﻣــﯽﮐــﺮﺩ ﮐــﻪ‬ ‫»ﻣﻦ ﻃﻮﻓﺎﻥ ﻧﻮﺡ ﺭﺍ ﺩﺭ ﺍﺯﻝ ﺩﻳﺪﻩ ﺑﻮﺩﻡ ﮐﻪ ﺩﺭﺣﺎﻝ ﺁﻣـﺪﻥ ﺍﺳـﺖ‪ «.‬ﺩﺭ ﺩﻳﮕـﺮﯼ ﻣـﯽﮔﻔـﺖ‬

‫ﮐــﻪ »ﻣــﻦ ﺍﺯ ﺫﺍﺕ ﻣﺮﺗــﻀﺎ ﻋﻠــﯽﺍﻡ‪ ،‬ﻣــﻦ ﺷــﺎﻩ ﻏﺎﺯﻳــﺎﻥﺍﻡ‪ ١«.‬ﺍﻭ ﺩﺭ ﻳﮑــﯽ ﺍﺯ ﻧﺎﻣــﻪﻫــﺎﻳﺶ ﮐــﻪ‬

‫ﺑﺮﺍﯼ ﺷﻴﺒﮑﺨﺎﻥ ﻓﺮﺳﺘﺎﺩ ﺗﺼﺮﻳﺢ ﮐﺮﺩ ﮐﻪ ﺍﲰﺎﻋﻴﻞ ﺻ‪‬ﺪ‪‬ﻳﻖ ﻭ ﻧﺒﯽ ﮐﻪ ﺩﺭ ﺁﻳـﮥ ﻗـﺮﺁﻥ ﺁﻣـﺪﻩ‬

‫ﺍﺳــﺖ )ﻭ‪‬ﺍﺫﮐﹸــﺮ ﰲ ﺍﻟﮑ‪‬ﺘــﺎﺏ ﺍ‪‬ﲰﺎﻋﻴــﻞ‪ ،‬ﺍ‪‬ﻧ‪‬ـﻪ‪ ‬ﮐــﺎﻥﹶ ﺻ‪‬ـﺪ‪‬ﻳﻘﹰﺎ ‪‬ﻧ ﹺﺒﻴ‪‬ــﺎ( ﻣــﻦﺍﻡ‪ ،‬ﻭ ﺧــﺪﺍ ﻫــﺰﺍﺭ ﺳــﺎﻝ‬

‫ﭘﻴﺶ ﺩﺭ ﻗﺮﺁﻥ ﻣﺮﺍ ﺭﺍﺳﺘﮕﻮ ﻭ ﺑﺮﮔﺰﻳﺪﻩ ﻧﺎﻣﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳﻦ ﻧﺎﻣﻪ ﺍﺩﻋﺎ ﮐـﺮﺩ ﮐـﻪ ﺑـﻪ ﺍﻭ‬

‫ﻧﻮﻳــﺪ ﺁﲰــﺎﻧﯽ ﺩﺍﺩﻩ ﺷــﺪﻩ ﮐــﻪ ﺩﺭ ﺁﺧﺮﺯﻣــﺎﻥ ﺑــﺮ ﺟﻬــﺎﻥ ﺳــﻠﻄﻨﺖ ﮐﻨــﺪ ﻭ ﺳﺮﺍﺳــﺮ ﮔﻴﺘــﯽ ﺭﺍ‬ ‫ﺑﮕﺸﺎﻳﺪ ﻭ ﺩﻳﻨﺶ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺍﻧﺴﺎ‪‬ﺎ ﺑﮕﺴﺘﺮﺍﻧﺪ؛ ﻭ ﺍﻳﻦ ﺣﺪﻳﺚ ﺭﺍ ﺁﻭﺭﺩ ﮐﻪ »ﻟ‪‬ﮑﻞّﹺ ﺍﹸﻧﺎﺱﹴ‬

‫ﺩ‪‬ﻭ ﹶﻟﺔﹲ‪ ،‬ﻭ ﺩ‪‬ﻭﻟﺘ‪‬ﻨﺎ ﰲ ﺁﺧ ﹺﺮ ﺍﻟﺰﻣﺎﻥ«‪ ٢.‬ﺍﻭ ﺧﻮﺩﺵ ﺭﺍ ﻣﺼﺪﺍﻕ ﺍﻳﻦ ﺣﺪﻳﺚ ﻣﯽﺩﺍﻧـﺴﺖ ﮐـﻪ ﺍﺯ‬

‫ﺯﺑﺎﻥ ﺍﻣﺎﻣﺎﻥ ﺷﻴﻌﻪ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻗﺮﺍﺭ ﺑﻮﺩ ﮐﻪ ﺷﻌﻴﺎﻥ ﺩﺭ ﺁﺧﺮﺯﻣﺎﻥ ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ‬

‫ﺟﻬﺎﻧﯽﹺ ﺻﺎﳊﺎﻥ ﺑﺪﻫﻨﺪ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮐـﻪ ﺑـﻪﺳـﺒﺐ ﺁﻥ ﭘـﺮﻭﺭﺵ ﻏﻠـﻂ ﻭ ﮐﹸﺮ ﹺﻧـﺸﻬﺎﯼ ﺑﻨـﺪﻩﻭﺍ ﹺﺭ ﻣﺮﻳـﺪﺍﻧﺶ ﮐـﻪ‬ ‫ﺷــﺐ ﻭ ﺭﻭﺯ ﺑــﻪﺍﻭ ﺳــﺠﺪﻩ ﻣــﯽﮐﺮﺩﻧــﺪ ﺧﻮﺩﺷــﻴﻔﺘﻪ ﺷــﺪﻩ ﺑــﻮﺩ ﺑــﻪﺭﺍﺳــﺘﯽ ﺑــﺎﻭﺭ ﺩﺍﺷــﺖ ﮐــﻪ‬ ‫ﺑﺮﮔﺰﻳــﺪﮤ ﺁﲰﺎ‪‬ــﺎ ﺍﺳــﺖ ﻭ ﺍﺯ ﺟﺎﻧ ـﺐﹺ ﺧــﺪﺍ ﻭ ﻣﻌــﺼﻮﻣﻴﻦ ﻫــﺪﺍﻳﺖ ﻭ ﲪﺎﻳــﺖ ﻣــﯽﺷــﻮﺩ ﻭ‬

‫ﳘــﻮﺍﺭﻩ ﺩﺭ ﳘــﻪﺟــﺎ ﭘﻴﺮﻭﺯﻣﻨــﺪ ﺧﻮﺍﻫــﺪ ﺑــﻮﺩ ﺗــﺎ »ﻣــﺬﻫﺐﹺ ﺣــﻖ« ﺭﺍ ﺑﮕــﺴﺘﺮﺍﻧﺪ ﻭ »ﻣــﺬﻫﺐﹺ‬ ‫ﻣﻨــﺴﻮﺥ« ﺭﺍ ﺍﺯ ﺻــﺤﻨﮥ ﮔﻴﺘــﯽ ﺑﺮﺍﻧــﺪﺍﺯﺩ ﻭ ﻧــﺎﻡ ﻭ ﻧــﺸﺎﻥ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻭ ﻋﺎﺋــﺸﻪ ﺭﺍ ﮐــﻪ‬ ‫ﺑ ــﻪﮔﻤ ــﺎﻥ ﺍﻭ ﺩﴰﻨ ــﺎﻥ ﺧ ــﺪﺍ ﻭ ﭘﻴ ــﺎﻣﱪ ﻭ ﺍﺳ ــﻼﻡ ﺑﻮﺩﻧ ــﺪ ﳏ ــﻮ ﮐﻨ ــﺪ‪ .‬ﺗ ــﺎ ﭘ ــﻴﺶ ﺍﺯ ﺟﻨ ــﮓ‬

‫ﭼــﺎﻝﹺﺩﻳــﺮﺍﻥ ﺍﻳــﻦ ﻋﻘﻴــﺪﮤ ﻗﻠﺒــﯽ ﺍﻭ ﺑــﻮﺩ ﻭ ﺳــﺨﺖ ﺑــﻪ ﺁﻥ ﭘﺎﻳﺒﻨــﺪ ﺑــﻮﺩ ﻭ ﺩﺭ ﳘــﻪﺟــﺎ ﺑــﻪ ﺁﻥ‬

‫ﺗ ــﺼﺮﻳﺢ ﻣ ــﯽﮐ ــﺮﺩ‪ .‬ﺍﻣ ــﺎ ﻭﻗﺘ ــﯽ ﺩﺭ ﭼ ــﺎﻝﹺﺩﻳ ــﺮﺍﻥ ﺗﻴ ــﺮ ﺧ ــﻮﺭﺩ ﻭ ﻧﻘـ ـﺶﹺﺯﻣ ــﻴﻦ ﺷ ــﺪ ﻭ ﻣ ــﺮﮒ‬

‫ﲢﻘﻴﺮﺁﻣﻴـ ــﺰ ﺭﺍ ﺑـ ــﻪﭼـ ــﺸﻢ ﺩﻳـ ــﺪ ﭼﻨـ ــﺎﻥ ﺭﻋـ ــﺐ ﻭ ﻫﺮﺍﺳـ ــﯽ ﺩﺭ ﺩﻟـ ــﺶ ﺍﻓﺘـ ــﺎﺩ ﮐـ ــﻪ ﺳـ ــﺎﺧﺘﻤﺎﻥ‬

‫ﺧﻮﺩﺷـ ــﻴﻔﺘﮕﯽ ﻭ ﳔـ ــﻮﺗﺶ ﺑـ ــﻪ ﻳﮑﺒـ ــﺎﺭﻩ ﻓﺮﻭﺭﻳﺨـ ــﺖ ﻭ ﺧـ ــﻮﻳﺶ ﺭﺍ ﻣﻮﺟـ ــﻮﺩﯼ ﻧـ ــﺎﺗﻮﺍﻥ ﻭ‬ ‫‪ -1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۴۵۸ -۴۵۶ ،‬‬ ‫‪ ٢‬ﻣﱳ ﮐﺎﻣﻞ ﻧﺎﻣﻪ ﺩﺭ ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۸۱۰-۸۰۵ ،‬‬

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‫‪۲۱۶‬‬ ‫ﺩﺭﻣﺎﻧــﺪﻩ ﻳﺎﻓــﺖ ﮐــﻪ ﻧﻴــﺎﺯ ﺑــﻪﮐﻤــﮏ ﻳﮑــﯽ ﺩﻭ ﻗﺰﻟﺒــﺎﺵ ﺍﺯﺟــﺎﻥﮔﺬﺷــﺘﻪ ﺩﺍﺭﺩ ﺗــﺎ ﺍﺯ ﻣﻴــﺪﺍﻥ‬ ‫ﺑﮕﺮﻳـﺰﺩ ﻭ ﺟـﺎﻧﺶ ﺭﺍ ﳒـﺎﺕ ﺩﻫـﺪ ﺗــﺎ ﺑـﻪﺩﺳـﺖ ﺳـﻠﻄﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﻧﻴﻔﺘـﺪ‪ .‬ﻣـﯽﺗـﻮﺍﻥ ﺗــﺼﻮﺭ‬ ‫ﮐﺮﺩ ﮐﻪ ﺍﻭ ﺩﺭ ﺁﻥ ﳊﻈﺎﺕ‪ ‬ﺷﮑﻨﺠﻪﻫﺎﯼ ﺟﺎﻧﮕﺪﺍﺯﯼ ﮐﻪ ﺧﻮﺩﺵ ﺑﻪ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻭ‬

‫ﻧــﺎﻡﺁﻭﺭﺍﻥ ﻭ ﺩﺍﻧــﺸﻤﻨﺪﺍﻥ ﻭ ﺍﻧﺪﻳــﺸﻪﻭﺭﺍﻥ‪ ‬ﺍﻳــﺮﺍﻥ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻩ ﺑــﻮﺩ ﺭﺍ ﺑــﻪ ﺧــﺎﻃﺮ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺩﺭ‬

‫ﻫﺮﺍﺱ ﺷﺪ ﮐﻪ ﺍﺳﻴﺮ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺷﻮﺩ ﻭ ﳎﺒﻮﺭ ﮔﺮﺩﺩ ﮐﻪ ﭼﻨﺎﻥ ﺷﮑﻨﺠﻪﻫـﺎﺋﯽ ﺭﺍ ﲢﻤـﻞ‬

‫ﮐﻨﺪ‪ .‬ﺍﻭ ﺑـﻪﭼـﺸﻢ ﺧـﻮﺩ ﺩﻳـﺪﻩ ﺑـﻮﺩ ﮐـﻪ ﻭﻗﺘـﯽ ﺑـﻪﻓﺮﻣـﺎﻥ ﺍﻭ ﻳﮑـﯽ ﺍﺯ ﺑﺰﺭﮔـﺎﻥ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺯﻧـﺪﻩ‬ ‫ﺯﻧــﺪﻩ ﭘﻮﺳــﺖ ﺑﺮﻣــﯽﮐﻨﺪﻧــﺪ ﻭ ﺍﻳــﻦ ﮐــﺎﺭ ﺭﺍ ﺳــﺎﻋﺘﻬﺎ ﺑــﻪﺁﻫــﺴﺘﮕﯽ ﺍﳒــﺎﻡ ﻣــﯽﺩﺍﺩﻧــﺪ ﺗــﺎ ﺁﻥ‬

‫ﺷﺨﺺ ﺑﻴﻬﻮﺵ ﻧﺸﻮﺩ ﻭ ﺯﺟﺮ ﺷﮑﻨﺠﻪ ﺭﺍ ﺑﻴﺸﺘﺮ ﻧﻮﺵ ﮐﻨﺪ‪ ،‬ﭼﻪ ﺯﻭﺯﻩﻫـﺎﯼ ﺟـﺎﻥﺧﺮﺍﺷـﯽ‬ ‫ﺍﺯ ﺍﻋﻤﺎﻕ ﺟﺎﻥ ﺁﻥ ﺯﺟﺮﺩﻳﺪﻩ ﺑﻴﺮﻭﻥ ﻣﯽﺁﻣﺪ‪ .‬ﺍﻭ ﺑﻪ ﭼﺸﻢ ﺧـﻮﺩ ﺩﻳـﺪﻩ ﺑـﻮﺩ ﮐـﻪ ﻭﻗﺘـﯽ ﻳـﮏ‬

‫ﻧﻔــﺮ ﺍﺯ ﺑﺰﺭﮔــﺎﻥ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺑــﻪﻓﺮﻣــﺎﻥ ﺍﻭ ﺭﻭﻏــﻦ ﻭ ﴰــﻊ ﻣــﯽﻣﺎﻟﻴﺪﻧــﺪ ﻭ ﺩﺳــﺖ ﻭ ﭘــﺎ ﺑــﺴﺘﻪ ﺩﺭ‬ ‫ﺁﻓﺘــﺎﺏ ﺭﻫــﺎ ﻣــﯽﮐﺮﺩﻧــﺪ‪ ،‬ﭼــﻪﮔﻮﻧــﻪ ﭘﻮﺳــﺘﺶ ﻋﻔﻮﻧــﺖ ﻣــﯽﮐــﺮﺩ ﻭ ﮐــﺮﻡ ﺩﺭ ﭘﻮﺳــﺘﺶ ﭘﻴــﺪﺍ‬ ‫ﻣــﯽﺷــﺪ ﻭ ﺁﻥ ﮐﺮﻣﻬــﺎ ﭼــﻪﮔﻮﻧــﻪ ﭘﻮﺳــﺘﺶ ﺭﺍ ﻣــﯽﺧﻮﺭﺩﻧــﺪ‪ ،‬ﻭ ﺁﻥ ﺑــﺪﲞﺖ ﺭﻭﺯﻫـﺎ ﻭﺷــﺒﻬﺎﯼ‬

‫ﻣﺘﻤ ــﺎﺩﯼ ﺩﺭ ﺯﻳ ــﺮ ﺷ ــﮑﻨﺠﻪ ﺯﻭﺯﻩ ﻣ ــﯽﮐ ــﺮﺩ ﻭ ﳊﻈ ــﻪﺋ ــﯽ ﺯﻭﺯﻩﻫ ــﺎﻳﺶ ﺧ ــﺎﻣﻮﺵ ﳕ ــﯽﺷ ــﺪ‪.‬‬ ‫ﻣﯽﺗﻮﺍﻥ ﺗﺼﻮﺭ ﮐﺮﺩ ﮐﻪ ﺍﻭ ﺻﺤﻨﻪﻫﺎﯼ ﺷـﮑﻨﺠﮥ ﻗﺮﺑﺎﻧﻴـﺎﻥ‪ ‬ﺧﺮﺍﺷـﻴﺪﻩﭘﻮﺳـﺖ ﺩﺭ ﻗﻔـﺴﻬﺎﯼ‬

‫ﺁﻫﻨﻴﻦﹺ ﭘﺮ ﺍﺯ ﻣﻮﺭﭼﻪ‪ ،‬ﻳﺎ ﺯﻭﺯﻩﻫﺎﯼ ﻗﺮﺑﺎﻧﻴﺎﻥ‪ ‬ﺩﺭ ﺣﺎﻝ ﺑﺮﻳﺎﻥ ﺷﺪﻥ ﺑﺮ ﺭﻭﯼ ﺁﺗﺶ ﺭﺍ ﺍﮐﻨﻮﻥ‬

‫ﺑــﺮ ﺧــﻮﺩﺵ ﺍﺣــﺴﺎﺱ ﻣــﯽﮐــﺮﺩ ﻭ ﺑــﺮ ﺧــﻮﺩ ﻣ ـﯽﻟﺮﺯﻳــﺪ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺗــﺎ ﭘــﻴﺶ ﺍﺯ ﺍﻳــﻦ ﺑــﺎ‬

‫ﻉ ﺟﻮﺍﻧـﺎﻥ‬ ‫ﺍﻳﻦﮔﻮﻧﻪ ﺷﮑﻨﺠﻪ ﮐﺮﺩﻥ‪ ‬ﺍﻧﺴﺎ‪‬ﺎ ﻟﺬﺗﯽ ﻣﯽﺑﺮﺩ ﮐﻪ ﺑﺮﺍﻳﺶ ﮐﻤﺘـﺮ ﺍﺯ ﻟـﺬﺕ‪ ‬ﲨـﺎ ﹺ‬ ‫ﻧﺒﻮﺩ‪ .‬ﻭﻟﯽ ﺩﺭ ﳊﻈﺎﺗﯽ ﮐـﻪ ﺑـﻪﺣﺎﻟـﺖ ﺯﺧـﻢﺧـﻮﺭﺩﻩ ﺩﺭ ﮔـﻮﺩﺍﻝ ﻣﻴـﺪﺍﻥ ﭼـﺎﻝﹺﺩﻳـﺮﺍﻥ ﺍﻓﺘـﺎﺩﻩ‬ ‫ﺑﻮﺩ‪ ،‬ﻣﯽﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﮐﻪ ﳘﮥ ﺍﻳﻦ ﺷـﮑﻨﺠﻪﻫـﺎ ﺭﺍ ﺑـﺮ ﺭﻭﯼ ﺧـﻮﺩﺵ ﺍﺣـﺴﺎﺱ ﻣـﯽﮐـﺮﺩ ﻭ‬

‫ﺷــﮑﻨﺠﻪ ﻧــﺸﺪﻩ ﺩﺭﺩ ﻣــﯽﮐــﺸﻴﺪ‪ .‬ﺗﻔﮑــﺮ ﺩﺭﺑــﺎﺭﮤ ﺷــﮑﻨﺠﻪﻫــﺎ ﮐــﻪ ﮔﻤــﺎﻥ ﻣــﯽﮐــﺮﺩ ﺑــﻪ ﺯﻭﺩﯼ‬

‫ﺑﻪﻓﺮﻣﺎﻥ ﺳﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ ﺑـﺮﺍﻭ ﻭﺍﺭﺩ ﺧﻮﺍﻫـﺪ ﺁﻣـﺪ ﺭﻭﺣـﺶ ﺭﺍ ﺩﺭ ﻫـﻢ ﻣـﯽﺷﮑـﺴﺖ ﻭ ﺍﻭ ﺭﺍ‬ ‫ﺑﻴﺶ ﺍﺯﭘﻴﺶ ﺑﻪ ﺫﻟﻴﻞ ﺑﻮﺩﻥ ﺧﻮﺩﺵ ﻭﺍﻗﻒ ﻣﯽﮐﺮﺩ‪ .‬ﻓﺎﺻﻠﮥ ﻃﻮﻻﻧﯽ ﻣﻴﺎﻥ ﭼﺎﻝﹺﺩﻳـﺮﺍﻥ ﻭ‬

‫ﺩﺭﮔــﺰﻳﻦ ﳘــﺪﺍﻥ ﺭﺍ ﺑــﻪ ﻳــﮏ ﻣﻨــﺰﻝ ﺗــﺎﺧﱳ ﻧــﻪ ﻧــﺸﺎﻧﮥ ﺩﻟﻴــﺮﯼ ﺍﺳــﺖ ﻭ ﻧــﻪ ﻧــﺸﺎﻧﮥ ﺑــﯽﺑــﺎﮐﯽ‬

‫ﺑﻠﮑﻪ ﻧﺸﺎﻧﮥ ﺿﻌﻒ ﺷﺨﺼﻴﺘﯽ ﻭ ﻫﺮﺍﺱ ﻭ ﻭﺣﺸﺖ ﺍﺳﺖ‪ .‬ﺍﻭ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﭼﻨـﺎﻥ ﺩﺳـﺖ‬

‫ﻭ ﭘﺎﻳــﺸﺎﻥ ﺭﺍ ﺍﺯ ﻫــﺮﺍﺱﹺ ﺳــﺨﺖ‪ ‬ﮔــﻢ ﮐﺮﺩﻧــﺪ ﮐــﻪ ﻫﺮﮐــﺪﺍﻡ ﺩﺭ ﮔﻮﺷــﻪﺋــﯽ ﻭ ﻏــﺎﺭﯼ ﻣﺘــﻮﺍﺭﯼ‬

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‫‪۲۱۷‬‬ ‫ﺷﺪﻧﺪ ﺗﺎ ﻣﮕﺮ ﺩﺳﺖ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪﺁ‪‬ﺎ ﻧﺮﺳﺪ ﻭ ﺯﻧﺪﻩ ﲟﺎﻧﻨﺪ‪.‬‬ ‫ﺍﻫ ــﻞ ﺗ ــﺎﺭﻳﺦ ﻣ ــﯽﮔﻮﻳﻨ ــﺪ ﮐ ــﻪ ﳘﻴ ــﺸﻪ ﺷﺨ ــﺼﻴﺖ ﻗﻬﺮﻣﺎﻧ ــﺎﻥ ﺭﺍ ﺑﺎﻳ ــﺪ ﺩﺭ ﳊﻈ ــﺎﺕ‬ ‫ﺷﮑ ــﺴﺖ ﺷ ــﻨﺎﺧﺖ ﻧ ــﻪ ﺩﺭ ﻋﺮﺻ ــﮥ ﭘﻴ ــﺮﻭﺯﯼ؛ ﻭ ﺩﺭ ﳊﻈ ــﺎﺕ ﺷﮑ ــﺴﺖ ﺍﺳ ــﺖ ﮐ ــﻪ ﻣﻌﻠ ــﻮﻡ‬

‫ﻣــﯽﺷــﻮﺩ ﻳــﮏ ﻧﻔــﺮ ﻭﺍﻗ ‪‬ﻌــﺎ ﻗﻬﺮﻣــﺎﻥ ﺍﺳــﺖ ﻳــﺎ ﺗــﺼﺎﺩﻓﻬﺎ ﺑــﺮﺍﯼ ﺍﻭ ﭘﻴﺮﻭﺯﻳﻬــﺎﯼ ﻗﺒﻠــﯽ ﺭﺍ ﺑــﻪ‬ ‫ﺍﺭﻣﻐ ــﺎﻥ ﺁﻭﺭﺩﻩ ﺑ ــﻮﺩﻩ ﻭ ﺍﻭ ﺷﺎﻳ ــﺴﺘﮥ ﺁ‪ ‬ــﺎ ﻧﺒ ــﻮﺩﻩ ﺍﺳ ــﺖ‪ .‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ‪ ،‬ﺑ ــﻪ ﺁﻥ ﺳ ــﺒﺐ‪،‬‬

‫ﳘﻴﻦﮐﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﮔﻮﺩﺍﻝ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﺑﺮ ﭘﺸﺖ ﺍﺳﭗ ﺍﻧﺪﺍﺧﺖ ﺗـﺎ ﻭﻗﺘـﯽ ﺑـﻪ ﺩﺭﮔـﺰﻳﻦ‬ ‫ﺭﺳــﻴﺪ ﺍﺯ ﺍﺳــﭗ ﻓــﺮﻭﺩ ﻧﻴﺎﻣــﺪ ﮐــﻪ ﺍﺯ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺩﺭ ﻫــﺮﺍﺱ ﺷــﺪﻩ ﺑــﻮﺩ‪ .‬ﺍﻳــﻦ ﻫــﺮﺍﺱ‪ ‬ﺷــﺎﻩ‬

‫ﺍﲰﺎﻋﻴ ــﻞ ﺭﺍ ﭼﻨ ــﺎﻥ ﺷﮑ ــﺴﺖ ﻭ ﻓﺮﻭﺭﻳﺨ ــﺖ ﮐ ــﻪ ﺩﻳﮕ ــﺮ ﻫ ــﻴﭻﮔ ــﺎﻩ ﺑ ــﻪﺣﺎﻟ ــﺖ ﻳ ــﮏ ﺍﻧ ــﺴﺎﻥ‬

‫ﻣﻌﻤــﻮﻟﯽ ﺩﺭﻧﻴﺎﻣــﺪ‪ .‬ﺷﮑــﺴﺖ ﻭ ﻓــﺮﺍﺭ ﺧﻔــﺖﺑــﺎﺭ ﭼﻨــﺎﻥ ﺑــﺮ ﺭﻭﺣﻴــﮥ ﺍﻭ ﺍﺛــﺮ ‪‬ــﺎﺩ ﮐــﻪ ﺍﻭ ﺍﺯ ﺁﻥ‬ ‫ﻼ ﺑــﻪ ﻳـﮏ ﻣﻮﺟــﻮﺩ ﻧﺎﮐــﺎﺭﻩ ﻭ ﻣ‪‬ﻬ ‪‬ﻤــﻞ ﻭ ﺳـﺮﺧﻮﺭﺩﻩ ﻭ ﻧﺎﺍﻣﻴــﺪ ﻭ ﺑــﺰﺩﻝ ﻭ ﻫــﺮﺍﺱﺯﺩﻩ‬ ‫ﭘـﺲ ﻋﻤـ ﹰ‬

‫ﺗﺒﺪﻳﻞ ﮔﺸﺖ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺷﻨﻴﺪﻥ ﮐﻠﻤﮥ »ﺟﻨﮓ« ﺍﻭ ﺭﺍ ﺑـﻪ ﻟـﺮﺯﻩ ﺩﺭ ﻣـﯽﺁﻭﺭﺩ ﻭ ﺑـﻪﻓﮑـﺮ ﻓـﺮﺍﺭ‬

‫ﻣﯽﺍﻓﮑﻨﺪ‪.‬‬

‫ﺍﻭ ﮐ ــﻪ ﺩﻳﮕـ ــﺮ ﻳ ــﮏ ﻣﻮﺟـ ــﻮﺩ ﻓﺮﻭﺭﻳﺨﺘـ ــﻪ ﻭ ﺭﻭﺣﻴ ــﻪﺑﺎﺧﺘـ ــﻪ ﺑ ــﻮﺩ ﺍﺯ ﺁﻥﭘـ ــﺲ ﻗـ ــﺪﺭﺕ‬ ‫ﺗــﺼﻤﻴﻤﮕﻴﺮﯼ ﺭﺍ ﺑــﻪﮐﻠــﯽ ﺍﺯ ﺩﺳــﺖ ﺩﺍﺩ ﻭ ﺍﺯ ﺻــﺤﻨﮥ ﺗ ـﺼﻤﻴﻤﮕﻴﺮﯼ ﮐﻨــﺎﺭ ﮐــﺸﻴﺪ ﻭ ﺍﻣــﻮﺭ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺑــﻪﺩﺳــﺖ ﻣﻴﺮﺯﺍﺷــﺎﻩ ﺣــﺴﻴﻦ )ﺣــﺴﻴﻦ ﺑﻨــﺎﯼ ﺳــﺎﺑﻖ( ﺳــﭙﺮﺩ‪ .‬ﺑــﻮﺩﺍﻕ ﻗﺰﻭﻳﻨــﯽ‬

‫ ﻭﻗﺎﻳﻊﻧﮕﺎﺭ ﺩﺭﺑﺎﺭ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﻧﻮﺷـﺘﻪ ﮐـﻪ ﭘـﺲ ﺍﺯ ﺟﻨـﮓ ﭼـﺎﻝﹺﺩﻳـﺮﺍﻥ »ﺧـﺴﺮﻭ ﺩﻳـﻦ‬ ‫ﻣﻄﻠ ﹰﻘ ــﺎ ﺍﺯ ﻣ‪ ‬ﹺﻬﻤ‪ ‬ــﺎﺕ‪ ‬ﺧ ــﻮﺩ ﺧ ــﱪ ﻧﺪﺍﺷ ــﺖ ﻭ ﲤ ــﺎﻣﯽ ]ﺍﻣ ــﻮﺭ ﮐ ــﺸﻮﺭ[ ﺑ ــﻪﺩﺳ ــﺖ ﻭﮐ ــﻼ ﻭ ﻭﺯﺭﺍ‬

‫ﺑــﻮﺩ«‪ ١.‬ﻭ ﺍﲪــﺪ ﻗﻤــﯽ ﻧﻮﺷــﺘﻪ ﮐــﻪ ﻣﻴــﺮﺯﺍ ﺷــﺎﻩ ﺣــﺴﻴﻦ ﺍﺻــﻔﻬﺎﻧﯽ ﺍﻭ ﺭﺍ »ﺗﺮﻏﻴــﺐ ﺑــﻪ ﳍــﻮ ﻭ‬

‫ﻟﻌـ ــﺐ ﻭ ﺍﺭﺗﮑـ ــﺎﺏ ﺑـ ــﻪ ﺷـ ــﺮﺏ ﲬـ ــﺮ ﻓﺮﻣـ ــﻮﺩ‪ ،‬ﭼﻨﺎﻧﮑـ ــﻪ ﻣـ ــﺪﺕ‪ ‬ﺩﻫـ ــﺴﺎﻝﹺ ﲤـ ــﺎﻡ‪ ‬ﺁﻥ ﺧـ ــﺴﺮ ﹺﻭ‬ ‫ﻼ ﺩﺭ ﺭﻓــﻊ ﺍﻋــﺎﺩﯼ ﻭ‬ ‫ﻣــﺸﺘﺮﯼﺍﺣﺘــﺸﺎﻡ‪ ‬ﺩﺭ ﻋــﺮﺍﻕ ﻭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﹺﺑــﺪﺍﻥ ﺍﺷــﺘﻐﺎﻝ ﳕــﻮﺩﻩ ﺍﺻ ـ ﹰ‬

‫ﳐﺎﻟﻔﺎﻥ‪ ‬ﺍﻃﺮﺍﻑ ﻭ ﻧﻮﺍﺣﯽﹺ ﳑﺎﻟـﮏ ﺍﻧﺪﻳـﺸﻪ ﻭ ﺗـﻮﺟﻬﯽ ﻧﻔﺮﻣﻮﺩﻧـﺪ ﻭ ﺍﺭﺍﺩﮤ ﺟﻬﺎﻧﮕـﺸﺎﻳﯽ‬ ‫ﻭ ﻋﺎﻟﹶﻤﮕﻴﺮﯼ ﺍﺯ ﺧﺎﻃﺮ ﻋﺎﻃ‪ ‬ﹺﺮ ﺩﺭﻳﺎﻣ‪‬ﻘﺎﻃ‪‬ﺮ ﺑﻴﺮﻭﻥ ﺭﻓﺖ‪«.‬‬

‫‪٢‬‬

‫‪ ١‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪ ،۶۱۷ ،‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﺟﻮﺍﻫﺮﺍﻷﺧﺒﺎﺭ ﺑﻮﺩﺍﻕ ﻗﺰﻭﻳﻨﯽ‪.‬‬

‫‪ -2‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۱۵۴ ،‬‬

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‫‪۲۱۸‬‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺳﺎﳍﺎﯼ ﭘﺲ ﺍﺯ ﺷﮑﺴﺖ ﭼﺎﻝﹺﺩﻳﺮﺍﻥ ﻣﻮﺟﻮﺩ ﻣﻔﻠﻮﮐﯽ ﺑﻮﺩ ﮐـﻪ ﺍﺯ‬ ‫ﺷﺪﺕ ﻓﺸﺎﺭ ﺭﻭﺣﯽ ﺑﻪ ﻣﻴﮕﺴﺎﺭﯼ ﻭ ﻣﺴﺘﯽ ﺩﺍﺋﻢ ﺭﻭﯼ ﺁﻭﺭﺩ ﻭ ﺷﺐ ﻭ ﺭﻭﺯ ﺭﺍ ﺩﺭ ﺑﯽﺧـﱪﯼ‬ ‫ﺑﻪ ﺳﺮ ﻣﯽﺑﺮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳﻦ ﺳﺎﳍﺎ ﺧـﻮﺩﺵ ﺭﺍ ﺩﺭ ﺑـﺎﺩﻩ ﻭ ﻣـﺴﺘﯽ ﻏـﺮﻕ ﮐـﺮﺩ ﺗـﺎ ﺍﺯ ﺟﻬـﺎﻥ ﻭ ﺍﺯ‬

‫ﺧﻮﻳــﺸﱳ ﺑ ــﯽﺧــﱪ ﲟﺎﻧ ــﺪ‪ .‬ﺍﻭ ﺩﻳﮕ ــﺮ ﻋﻼﻗــﻪﺋ ــﯽ ﺑــﻪ ﭘ ــﯽﮔﻴ ــﺮﯼ ﺭﺳــﺎﻟﺖ‪ ‬ﻣﻮﻫ ــﻮﻡﹺ ﭘ ــﻴﺶ ﺍﺯ‬

‫ﺷﮑ ــﺴﺖ ﭼ ــﺎﻝﹺﺩﻳ ــﺮﺍﻥ ﻧﺪﺍﺷ ــﺖ‪ .‬ﳘ ــﮥ ﺳ ــﺎﻋﺎﺕ ﺷ ــﺒﺎﻧﻪ ﺭﻭﺯ ﺭﺍ ﺑ ــﺎ ﻣﻴﮕ ــﺴﺎﺭﯼ ﻭ ﻟ ــﻮﺍﻁ ﺩﺭ‬ ‫ﺩﺷﺘﻬﺎﯼ ﺩﻭﺭ ﺍﺯ ﭘﺎﻳﺘﺨﺖ ﺩﺭ ﭼﺎﺩﺭﻫﺎ ﻣﯽﮔﺬﺭﺍﻧﺪ‪ ،‬ﻭ ﻣﯽﮐﻮﺷﻴﺪ ﮐﻪ ﺑﻴﺸﺘﺮﻳﻦ ﻟﺬﺕ ﺭﺍ ﺍﺯ‬

‫ﺯﻧﺪﮔﻴﺶ ﺑﱪﺩ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺍﺯ ﺩﻧﻴﺎ ﺑﯽﺧﱪ ﲟﺎﻧﺪ‪.‬‬

‫ﺍﻭ ﮐﻪ ﭘـﻴﺶ ﺍﺯ ﺁﻥ ﭼﻨﺎﻧﮑـﻪ ﮔﻔﺘـﻴﻢ ﺩﺭ ﻗﻠﻤـﺮﻭ ﻋﻼﺀﺍﻟﺪﻭﻟـﻪ ﺫﻭﺍﻟﻘـﺪﺭ ﺁﻥ ﺟﻨﺎﻳﺘـﻬﺎ‬

‫ﮐﺮﺩ‪ ،‬ﺍﮐﻨﻮﻥ ﺍﺯ ﺑﻴﻢ ﺍﻳﻨﮑـﻪ ﻋﻼﺀﺍﻟﺪﻭﻟـﻪ ﲞﻮﺍﻫـﺪ ﺑـﻪﺟﻨـﮓ‪ ‬ﺍﻭ ﺑﺮﺧﻴـﺰﺩ‪ ،‬ﺑـﺎ ﺍﺭﺳـﺎﻝ ﻧﺎﻣـﻪ ﻭ‬ ‫ﻫ ــﺪﺍﻳﺎﯼ ﮔﺮﺍﻧﺒ ــﻬﺎ ﮐﻮﺷ ــﻴﺪ ﮐ ــﻪ ﺩﻭﺳ ــﺘﯽ ﻋﻼﺀﺍﻟﺪﻭﻟ ــﻪ ﺭﺍ ﺟﻠ ــﺐ ﮐﻨ ــﺪ‪ .‬ﺩﺭ ﳘ ــﻴﻦ ﻫﻨﮕ ــﺎﻡ‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺳﭙﺎﻩ ﺑﺰﺭﮔﯽ ﺭﺍ ﺑﺮﺍﯼ ﺗﺼﺮﻑ ﻗﻠﻤﺮﻭ ﻋﻼﺀﺍﻟﺪﻭﻟﻪ ﮔﺴﻴﻞ ﮐـﺮﺩ‪ ،‬ﻋﻼﺀﺍﻟﺪﻭﻟـﻪ‬ ‫ﮐﺸﺘﻪ ﺷﺪ ﻭ ﮐﺸﻮﺭﺵ ﺿﻤﻴﻤﮥ ﺧﻼﻓﺖ ﻋﺜﻤﺎﻧﯽ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﳘﭽﻨ ــﻴﻦ ﮐﻮﺷ ــﻴﺪ ﮐ ــﻪ ﺑ ــﻪ ﺩﴰ ــﻦ ﺧ ــﻮﻧﻴﻨﺶ ﺷ ــﺮﻭﺍﻥﺷ ــﺎﻩ )ﻧ ــﺎﻣﺶ‬ ‫ﺷﻴﺦﺷﺎﻩ‪ ،‬ﭘـﺴﺮ ﺷﺮﻭﺍﻧـﺸﺎﻩ‪ ‬ﮐـﺸﺘﻪ ﺷـﺪﻥ ﺑـﻪﺩﺳـﺖ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ( ﮐـﻪ ﺑـﺎ ﺳـﻠﻄﺎﻥ ﻋﺜﻤـﺎﻧﯽ‬

‫ﺭﻭﺍﺑﻂ ﺩﻭﺳﺘﺎﻧﻪ ﺑﺮﻗﺮﺍﺭ ﮐﺮﺩﻩ ﺑﻮﺩ ﻧﺰﺩﻳﮏ ﺷﻮﺩ؛ ﺯﻳﺮﺍ ﺍﺯ ﺁﻥ ﻣﯽﺗﺮﺳﻴﺪ ﮐﻪ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺑـﻪ‬

‫ﮐﻴﻦ ﭘﺪﺭﺵ ﺑﻪ ﺟﻨﮓ ﺍﻭ ﺑﺮﺧﻴﺰﺩ‪ .‬ﻋﻼﻭﻩ ﺑﺮﺍﻳﻦ ﺍﻭ ﺍﻣﻴـﺪﻭﺍﺭ ﺑـﻮﺩ ﮐـﻪ ﺷـﺮﻭﺍﻥﺷـﺎﻩ ﻭﺍﺳـﻄﮥ‬

‫ﺑﺮﻗﺮﺍﺭﯼ ﺻﻠﺢ ﻣﻴﺎﻥ ﺍﻭ ﻭ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺷﻮﺩ ﻭ ﺧﻄﺮ ﺟﻨﮓ ﺍﺣﺘﻤﺎﻟﯽ ﺁﻳﻨﺪﮤ ﺳﻠﻄﺎﻥ ﺭﺍ ﺍﺯ‬

‫ﺍﻭ ﺩﻭﺭ ﮐﻨﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺍﻳﻦ ﺯﻣﺎﻥ ﺟﺰ ﺑﻪ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﺑﻪﺧﺎﻃﺮ ﺍﺩﺍﻣـﮥ ﻋـﺸﺮ‪‬ﺎﻳﺶ‬

‫ﺑــﻪ ﻫــﻴﭻ ﭼﻴــﺰﯼ ﳕــﯽﺍﻧﺪﻳــﺸﻴﺪ‪ .‬ﻭ ﭼــﻮﻥ ﻣــﯽﺩﺍﻧــﺴﺖ ﮐــﻪ ﺩﺭ ﺩﺭﻭﻥ ﺍﻳــﺮﺍﻥ ﳘــﮥ ﻣﻠــﺖ ﺑــﺎ ﺍﻭ‬

‫ﺩﴰــﻦﺍﻧــﺪ ﺑــﻪ ﺩﻭﺳــﺘﻴﺶ ﺑــﺎ ﺷــﺮﻭﺍﻥﺷــﺎﻩ ﺍﻓــﺰﻭﺩ ﺗــﺎ ﺍﮔــﺮ ﺑــﺎﺭ ﺩﻳﮕــﺮ ﺩﺭ ﺑﺮﺍﺑــﺮ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ‬

‫ﳎﺒﻮﺭ ﺑﻪﻓﺮﺍﺭ ﺷﻮﺩ ﻧﺰﺩ ﺷﺮﻭﺍﻥﺷﺎﻩ ﺟﺎﺋﯽ ﺑﺮﺍﯼ ﭘﻨﺎﻩ ﮔﺮﻓﱳ ﻭ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬

‫ﺍﻭ ﺑﺮﺍﯼ ﺗﻘﻮﻳﺖ ﺩﻭﺳﺘﻴﺶ ﺑﺎ ﺷـﺮﻭﺍﻥﺷـﺎﻩ ﺑـﻪﻓﮑـﺮ ﺍﻓﺘـﺎﺩ ﮐـﻪ ﺑـﺎ ﺍﻭ ﭘﻴﻤـﺎﻥ ﻭﺻـﻠﺖ ﺑﺒﻨـﺪ‪ ،‬ﻭ‬ ‫ﺑﻪﺍﻳﻦ ﻣﻨﻈﻮﺭ ﻧﺎﺋﺐ ﺍﻟﺴﻠﻄﻨﻪﺍﺵ ﻣﻴﺮﺯﺍﺷﺎﻩ ﺣﺴﻴﻦ ﺍﺻﻔﻬﺎﻧﯽ ﻭ ﺭﺋـﻴﺲ ﺩﺳـﺘﮕﺎﻩ ﺩﻳﻨـﻴﺶ‬

‫ﻣﻴﺮ ﲨـﺎﻝ ﺍﻟـﺪﻳﻦ ﳏﻤـﺪ ﺭﺍ ﺩﺭ ﺭﺃﺱ ﻳـﮏ ﻫﻴـﺄﺕ ﺑﻠﻨﺪﭘﺎﻳـﻪ ﺑـﻪﺷـﺮﻭﺍﻥ ﻓﺮﺳـﺘﺎﺩ ﺗـﺎ »ﺧـﺎﻃﺮ‬

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‫‪۲۱۹‬‬ ‫ﺷﻴﺨ ــﺸﺎﻩ ﺭﺍ ﺑ ــﻪ ﺗﺄﮐﻴـ ـﺪ‪ ‬ﻣﺮﺍﺳـ ـﻢﹺ ﻋﻬ ــﺪ ﻭ ﭘﻴﻤ ــﺎﻥ ﻣﻄﻤ ــﺌﻦ ﮔﺮﺩﺍﻧﻨ ــﺪ«‪ ١.‬ﺍﻭ ﺑـ ـﻪ ﺷ ــﺮﻭﺍﻥﺷ ــﺎﻩ‬ ‫ﭘﻴﺸﻨﻬﺎﺩ ﻓﺮﺳﺘﺎﺩ ﮐﻪ ﺩﺧﺘﺮﺵ )ﺩﺧﺘﺮ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ( ﺭﺍ ﺑـﺮﺍﯼ ﭘـﺴﺮ ﺧـﻮﺩﺵ ﺑﮕﻴـﺮﺩ‪ .‬ﺁﻥ‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞﹺ ﺳﻨﯽﺳﺘﻴﺰ ﮐﻪ ﺗﺎ ﺩﻳﺮﻭﺯ ﺣﺘﯽ ﳕﯽﺗﻮﺍﻧﺴﺖ ﺑﺸﻨﻮﺩ ﮐﻪ ﻫﺮﮐﺲ ﺳﻨﯽ ﺍﺳـﺖ‬

‫ﺣﻖ ﺯﻧﺪﻩ ﻣﺎﻧـﺪﻥ ﺩﺍﺭﺩ‪ ،‬ﺍﻣـﺮﻭﺯ ﭼﻨـﺎﻥ ﺑـﻪ ﻣـﺬﻟﺖ ﺍﻓﺘـﺎﺩﻩ ﺑـﻮﺩ ﮐـﻪ ﻳـﮏ ﺷـﺎﻫﺰﺍﺩﮤ ﺳـﻨﯽ ﮐـﻪ‬ ‫ﺩﴰﻦ ﺧﺎﻧﺪﺍﻧﯽ ﺍﻭ ﺑﻪ ﴰـﺎﺭ ﻣـﯽﺭﻓـﺖ ﺩﺧﺘـﺮﺵ ﺭﺍ ﺑـﻪ ﺯﻧـﯽ ﺑﮕﻴـﺮﺩ ﺷـﺎﻳﺪ ﺍﻭ ﺩﺭ ﺷﮑـﺴﺖ‬

‫ﺍﺣﺘﻤﺎﻟﯽ ﺁﻳﻨﺪﻩ ﻧﺰﺩ ﺍﻳﻦ ﻣﺮﺩ ﺳﻨﯽ ﺟﺎﺋﯽ ﺑﺮﺍﯼ ﭘﻨﻬﺎﻥ ﺷﺪﻥ ﺑﻴﺎﺑﺪ‪.‬‬

‫ﺍﻭ ﮐﻪ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑـﺮﺍﻳﺶ ﮐـﺎﺑﻮﺱ ﺷـﺪﻩ ﺑـﻮﺩ ﺩﺳـﺖ ﺑـﻪ ﺩﺍﻣـﻦ ﺷـﺮﻭﺍﻥﺷـﺎﻩ ﺷـﺪ ﺗـﺎ‬

‫ﻧــﺰﺩ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺷــﻔﺎﻋﺖ ﮐﻨــﺪ ﮐــﻪ ﻭﯼﺭﺍ ﺑﺒﺨــﺸﺎﻳﺪ ﻭ ﺑــﻪ ﺩﴰﻨــﯽ ﺑــﺎ ﺍﻭ ﺍﺩﺍﻣــﻪ ﻧﺪﻫــﺪ‪.‬‬

‫ﺷـﺮﻭﺍﻥﺷـﺎﻩ ﻧﻴـﺰ ﺑﻨـﺎ ﺑـﻪ ﺗﻘﺎﺿـﺎﯼ ﻣﻠﺘﻤـﺴﺎﻧﮥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﺮﺍﻳﺶ ﻧـﺰﺩ ﺳـﻠﻄﺎﻥ ﻭﺳـﺎﻃﺖ‬

‫ﮐﺮﺩ‪ .‬ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﮐﻪ ﺗـﺎ ﺁﻥ ﺯﻣـﺎﻥ ﺷـﺎﻡ ﻭ ﻣـﺼﺮ ﻭ ﺣﺠـﺎﺯ ﺭﺍ ﺿـﻤﻴﻤﮥ ﺩﻭﻟـﺘﺶ ﮐـﺮﺩﻩ ﺑـﻮﺩ‪،‬‬ ‫ﻭﻗﺘــﯽ ﺍﺯ ﻗــﺎﻫﺮﻩ ﺑــﻪ ﺣﻠــﺐ ﺭﺳــﻴﺪ ﻓﺘﺤﻨﺎﻣــﮥ ﻣﻔــﺼﻠﯽ ﺷــﺎﻣﻞ ﮔــﺰﺍﺭﺵ ﭘﻴﺮﻭﺯﻳﻬــﺎﻳﺶ ﺑــﺮﺍﯼ‬ ‫ﺷــﺮﻭﺍﻥﺷــﺎﻩ ﻓﺮﺳــﺘﺎﺩ ﮐــﻪ ﭘﻴــﺸﺘﺮ ﺑــﻪﺁﻥ ﺍﺷــﺎﺭﻩ ﮐــﺮﺩﻳﻢ‪ ،‬ﻭ ﺑــﻪ ﺷﺮﻭﺍﻧــﺸﺎﻩ ﻧﻮﺷــﺖ ﮐــﻪ ﻣﻘــﺼﺪ‬

‫ﺑﻌﺪﯼ ﺍﻭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻴﺰ ﻭﻗﺘﯽ ﺷﻨﻴﺪ ﮐﻪ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ ﺍﺯ‬ ‫ﻣﺼﺮ ﺑﻪ ﺣﻠﺐ ﺑﺮﮔﺸﺘﻪ ﺍﺳﺖ‪ ،‬ﻳـﮏ ﻫﻴـﺄﺕ ﺳـﻔﺎﺭﺗﯽ ﺍﺯ ﺑﻠﻨﺪﭘﺎﻳـﻪﺗـﺮﻳﻦ ﻣﻘﺎﻣـﺎﺕ ﺩﻭﻟـﺘﺶ‬

‫ﺭﺍ ﺑﺎ ﻫﺪﺍﻳﺎﯼ ﮔﺮﺍﻧﺒﻬﺎ ﻭ ‪‬ﻨﻴﺖﻧﺎﻣﮥ ﻣﻔﺼﻞ ﺑﻪﻧﺰﺩ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺍﻭ ﺩﺭ ﻧﺎﻣـﻪﺍﺵ‬

‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺭﺍ »ﺣﺎﻣﯽ ﺣﺮﻣﻴﻦ ﺷﺮﻳﻔﻴﻦ ﻭ ﺍﺳﮑﻨﺪﺭ ﺯﻣـﺎﻥ ﻭ ﻣﺎﻟـﮏ ﹺﺑـﻼﺩ ﻭ ﺍﹸ ‪‬ﻣـﻢ« ﺧﻮﺍﻧـﺪ‬

‫ﻭ ﺧﺎﺿﻌﺎﻧﻪ ﺑﻪ ﺍﻭ ﻧﻮﺷﺖ ﮐﻪ »ﺧﻮﺍﺳﺖ ﻭ ﻗﺼﺪ ﺗﻮ ﻫﺮﭼﻪ ﺑﺎﺷﺪ ﻣﻦ ﺁﻥﺭﺍ ﺑﻪ ﺟﺎﯼ ﺧﻮﺍﻫﻢ‬

‫ﺁﻭﺭﺩ«‪ ٢.‬ﺍﻭ ﺩﺭ ﻧﺎﻣــﻪﺍﺵ ﺑــﻪ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺧــﻮﺩﺵ ﺭﺍ ﺗــﺎ ﺣــﺪ ﻳﮑــﯽ ﺍﺯ ﭼــﺎﮐﺮﺍﻥ ﺳــﻠﻄﺎﻥ‬

‫ﭘــﺎﺋﻴﻦ ﺁﻭﺭﺩ ﻭ ﺍﻋــﻼﻡ ﺩﺍﺷــﺖ ﮐ ــﻪ ﺣﺎﺿــﺮ ﺍﺳــﺖ ﻫــﺮ ﻓﺮﻣ ــﺎﻧﯽ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﺑــﻪ ﺍﻭ ﺑﺪﻫ ــﺪ ﺭﺍ‬

‫ﺍﻃﺎﻋـﺖ ﮐﻨــﺪ‪ .‬ﺑــﺎ ﻭﺟــﻮﺩﯼ ﮐــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺗــﺎ ﺍﻳــﻦ ﺣــﺪ ﺧــﻮﺩﺵ ﺭﺍ ﻧــﺰﺩ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ‬

‫ﺫﻟﻴﻞ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑﻮﺩ‪ ،‬ﺑـﺎﺯ ﻫـﻢ ﺳـﻠﻄﺎﻥ‪ ‬ﻣﻐـﺮﻭ ﹺﺭ ﻋﺜﻤـﺎﻧﯽ ﺑـﻪ ﻧﺎﻣـﮥ ﺍﻭ ﺗـﻮﺟﻬﯽ ﻧـﺸﺎﻥ ﻧـﺪﺍﺩ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺣﺘﯽ ﻧﺎﻣﻪﺋﯽ ﺑﺎ ﻫـﺪﺍﻳﺎﯼ ﺑـﺴﻴﺎﺭ ﺑـﻪ ﳘـﺮﺍﻩ ﻫﻴـﺄﺗﺶ ﺑـﻪ ﻣـﺎﺩﺭ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ‬ ‫‪ -1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۵۵۷ ،‬‬ ‫‪ ٢‬ﺍﲰﺎﻋﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۳۱۶ / ۲ ،‬‬

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‫‪۲۲۰‬‬ ‫ﻧﻮﺷــﺖ‪ ١،‬ﺷــﺎﻳﺪ ﺑﺘﻮﺍﻧــﺪ ﻋﻄﻮﻓــﺖ ﺁﻥ ﺯﻥ ﺭﺍ ﺟﻠــﺐ ﮐﻨــﺪ ﻭ ﺗﻮﺳــﻂ ﺍﻭ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺭﺍ ﺍﺯ‬ ‫ﲪﻠﮥ ﳎﺪﺩ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﺎﺯﺩﺍﺭﺩ‪.‬‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐﻪ ﻫﺮﺍﺱ ﺍﺯ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﮐﺎﺑﻮﺱ ﺷﺐ ﻭ ﺭﻭﺯﺵ ﺷﺪﻩ ﺑﻮﺩ ﻧـﻪ ﺗﻨـﻬﺎ‬

‫ﺩﺧﺘــﺮﺵ ﺭﺍ ﺑــﻪ ﭘــﺴﺮ ﺷــﺮﻭﺍﻥﺷــﺎﻩ ﺩﺍﺩ ﺑﻠﮑــﻪ ﺩﺧﺘــﺮ ﺷــﺮﻭﺍﻥﺷــﺎﻩ ﺭﺍ ﻧﻴــﺰ ﺑــﻪﺯﻧــﯽ ﮔﺮﻓــﺖ ﺗــﺎ‬ ‫ﲪﺎﻳـﺖ ﺷـﺮﻭﺍﻥﺷــﺎﻩ ﺍﺯ ﺧـﻮﺩﺵ ﺭﺍ ﻳﻘﻴﻨــﯽ ﺳـﺎﺯﺩ‪ .‬ﺍﻭ ﭼﻨــﺪﺍﻥ ﺑـﺮﺍﯼ ﺍﻳــﻦ ﻭﺻـﻠﺖ ﺍﳘﻴــﺖ‬

‫ﻗﺎﺋــﻞ ﺷــﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﻭﻗﺘــﯽ ﻣﻮﮐــﺐ ﻋــﺮﻭﺱ ﺍﺯ ﺷــﺮﻭﺍﻥ ﺑﻴــﺮﻭﻥ ﺁﻣــﺪ ﺧــﻮﺩ ﺑــﺎ ﲤــﺎﻡ ﺑﺰﺭﮔــﺎﻥ‬ ‫ﺩﻭﻟــﺘﺶ ﺩﺭ ﻳــﮏ ﻣﻮﮐــﺐ ﺑــﺰﺭﮒ ﻭ ﺑﺎﺷــﮑﻮﻩ ﺗــﺎ ﭼﻨــﺪ ﻓﺮﺳــﻨﮕﯽ ﺗﱪﻳــﺰ ﺑــﻪ ﭘﻴــﺸﻮﺍﺯ ﻣﻮﮐــﺐ‬

‫ﻋﺮﻭﺱ ﺭﻓﺖ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ ﮐﻪ ﺑـﻪﺯﻳـﺎﺭﺕ ﺷـﺮﻭﺍﻥﺷـﺎﻩ ﺑـﺮﻭﺩ‪ ،‬ﻭﻟـﯽ ﻭﻗﺘـﯽ ﺍﺯ‬ ‫ﺗﱪﻳﺰ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ ﺧﱪ ﺩﺭﮔﺬﺷﺖ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﮐﺮﺩ‪.‬‬

‫ﳘــﮥ ﺗﻼﺷــﻬﺎﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﺮﺍﯼ ﺟﻠــﺐ ﺩﻭﺳــﺘﯽ ﺳــﻠﻄﺎﻥ ﻣﻐــﺮﻭﺭ ﻋﺜﻤــﺎﻧﯽ ﮐــﻪ‬

‫ﻄـﺎﺏ ﻭ ﻭﻟـﯽﹺ ﺍﻣـﺮ ﻣـﺴﻠﻤﻴﻦ ﺟﻬـﺎﻥ ﺷـﺪﻩ ﺑـﻮﺩ ﺑـﯽﲦـﺮ ﻣﺎﻧـﺪ‪.‬‬ ‫ﺍﻳﻨﮏ ﺟﺎﻧﺸﻴﻦ ﻋﻤﺮ ﺍﺑﻦ ﺧ ﹼ‬

‫ﺍﻳــﻦ ﺍﻣــﺮ ﺑــﺮ ﻫــﺮﺍﺱ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺍﺯ ﺍﻭ ﺍﻓــﺰﻭﺩ‪ ،‬ﻭ ﻭﯼﺭﺍ ﺑﻴــﺸﺘﺮ ﺑــﻪ ﻣﻴﮕــﺴﺎﺭﯼ ﻭ ﻣــﺴﺘﯽ‬ ‫ﮐــﺸﺎﻧﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺩﻭﺭﺍﻥ ﺗﻨــﻬﺎ ﮐــﺎﺭ ﺍﻭ ﻣﻴﮕــﺴﺎﺭﯼ ﻭ ﻟــﻮﺍﻁ ﺑــﻮﺩ‪ ،‬ﻭ ﺗﻨــﻬﺎ ﺩﳋﻮﺷــﻴﺶ ﮐﺎﺳــﮥ‬ ‫ﲨﺠﻤﮥ ﺷﻴﺒﮑﺨﺎﻥ ﮐﻪ ﻭﯼﺭﺍ ﺑﻪﻳﺎﺩ ﭘﻴﺮﻭﺯﻳﻬﺎﯼ ﮔﺬﺷﺘﻪ ﻣﯽﺍﻓﮑﻨـﺪ ﻭ ﺩ‪‬ﻝﺁﺳـﺎﻳﯽ ﻣـﯽﺩﺍﺩ‪.‬‬

‫ﺩﺭﮔﺬﺷﺖ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻭ ﺑﻪﺳﻠﻄﻨﺖ ﺭﺳﻴﺪﻥ ﭘﺴﺮﺵ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻧﻴـﺰ ﻧﺘﻮﺍﻧـﺴﺖ ﮐـﻪ‬

‫ﻫﺮﺍﺱ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺭﺍ ﮐﺎﺳـﺘﻪ ﮐﻨـﺪ‪ .‬ﺍﻓـﺮﺍﻁ ﺩﺭ ﻣﻴﮕـﺴﺎﺭﯼ ﻭ ﻟـﻮﺍﻃﮕﺮﯼ ﺍﻭ‬

‫ﺭﺍ ﺍﺯﭘﺎ ﺍﻓﮑﻨﺪ ﻭ ﺳﺨﺖ ﺭﳒﻮﺭ ﮐﺮﺩ ﺗﺎ ﺟـﺎﺋﯽ ﮐـﻪ ﺩﻳﮕـﺮ ﺍﺷـﺘﻬﺎﺋﯽ ﺑـﻪ ﻏـﺬﺍ ﻧﺪﺍﺷـﺖ‪ .‬ﳘـﮥ‬ ‫ﻏـﺬﺍﻳﺶ ﺷــﺪﻩ ﺑــﻮﺩ ﺑــﺎﺩﻩﺋــﯽ ﮐــﻪ ﺩﺭ ﮐﺎﺳــﮥ ﺳــﺮ ﺷــﻴﺒﮑﺨﺎﻥ ﻣــﯽﻧﻮﺷــﻴﺪ‪» .‬ﺍﺯ ﺷــﺮﺏ‪ ‬ﻣ‪‬ــﺪﺍﻡ ﻭ‬ ‫ﺺ ﲤــﺎﻡ ﺑــﻪﺍﺣـﺸﺎﺀ ﺭﺳــﻴﺪ… ﺁﻥ ﺣــﻀﺮﺕ ﺭﺍ ﺳــﻘﻮﻁ ﺍﺷــﺘﻬﺎﺀ ﻭ ﻋــﺪﻡ‬ ‫ﺖ ﻭﺭﻭﺩ‪ ‬ﻃﻌــﺎ ‪‬ﻡ ﻧﻘـ ﹺ‬ ‫ﻗﻠـ ‪‬‬

‫ﻣﻴﻞ ﺑﻪ ﻏﺬﺍﺀ ﺑﻪﻣﺮﺗﺒﻪﺋﯽ ﺭﺳﻴﺪ ﮐﻪ ﺍﺯ ﺑﻮﯼ ﻃﻌﺎ ‪‬ﻡ ﺍﻳـﺬﺍﺀ ﻣـﯽﻳﺎﻓـﺖ‪ ٢«.‬ﺍﻭ ﻫـﺮ ﺭﻭﺯ ﺿـﻌﻴﻒ‬

‫ﻭ ﺿﻌﻴﻔﺘﺮ ﺷﺪ ﻭ ﺩﺭ ﺍﺛﺮ ﳔﻮﺭﺩﻥ ﻏﺬﺍ ﺭﳒﻮﺭﻳﺶ ﺍﻓﺰﻭﺩﻩ ﺷﺪ ﺗﺎ ﺁﻧﮑﻪ ﺩﺭ ﺧﺮﺩﺍﺩﻣﺎﻩ ﺳـﺎﻝ‬ ‫‪۹۰۳‬ﺥ ﺩﺭ ﺁﺳﺘﺎﻧﮥ ‪ ۳۷‬ﺳﺎﻟﮕﯽ ﺩﺭﮔﺬﺷﺖ‪ .‬ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ‪ ‬ﺻﻔﻮﯼ ﭼﻨﺪﻳﻦ ﺳﺮﻭﺩﻩ ﺩﺭﺑـﺎﺭﮤ‬ ‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۵۵۷ ،‬‬ ‫‪ -2‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۱۲۰ ،‬‬

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‫‪۲۲۱‬‬ ‫ﺦ ﻭﻓــﺎﺕ‪ ‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ ﮐﺘﺎ‪‬ﺎﻳــﺸﺎﻥ ﺁﻭﺭﺩﻩﺍﻧــﺪ ﮐــﻪ ﳘــﻪ ﺩﺭ ﺳــﺘﺎﻳﺶ ﺍﻭ ﻭ‬ ‫ﻣــﺎﺩﮤ ﺗــﺎﺭﻳ ﹺ‬ ‫ﻋﺪﻝ ﻭ ﺩﺍﺩ ﺍﻭ ﺍﺳﺖ‪ .‬ﻣﺜﻼﹰ‪ ،‬ﺩﺭ ﻳﮑﯽ ﺍﺯ ﺍﻳﻨﻬﺎ ﭼﻨﻴﻦ ﻣﯽﺧﻮﺍﻧﻴﻢ‪:‬‬ ‫ﺷﺎﻫﯽﮐﻪ ﭼﻮ ﺧﻮﺭﺷﻴ ‪‬ﺪ ﺟﻬﺎﻥ ﮔﺸﺖ ﻣ‪‬ﺒﻴﻦ ﺑ ـ ـ ـ ــﺰﺩﻭﺩ ﻏ ـﺒـ ـ ـ ـ ــﺎﺭ ﻇـ ـ ـ ـ ـ ــﻠﻢ ﺍﺯ ﺭﻭﯼ ﺯﻣﻴﻦ‬ ‫ﺗـ ـ ــﺎﺭﻳﺦ ﻭﻓـ ـ ـ ـ ـ ــﺎﺕ ﺁﻥ ﺷـ ـ ـ ـ ـ ‪‬ﻪ ﺷ ـ ـ ــﻴﺮﮐﻤـ ـ ـ ـﻴﻦ ﺍﺯ ﺧﺴـ ـﺮﻭ ﺩﻳﻦ ﻃﻠﺐ ﮐﻪ ﺷﺪ ﺧﺴﺮ ﹺﻭ ﺩﻳﻦ‬ ‫ﻭﻟﯽ ﺍﻳﺮﺍﻧﻴﺎﻧﯽ ﮐﻪ ﺍﺯ ﺳﺘﻤﻬﺎﯼ ﺍﻭ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺑﻪﺟﺎﻥ ﺁﻣﺪﻩ ﺑﻮﺩﻧـﺪ ﺍﺯ ﺍﻭ ﺑـﻪﺑـﺪﯼ‬

‫ﻳﺎﺩ ﮐﺮﺩﻧﺪ‪ .‬ﻣﺜﻼﹰ‪ ،‬ﺗﺎﺭﻳﺦ ﻭﻓﺎﺕ ﺍﻭ ﺭﺍ ﺩﺭ ﻳﮏ ﺩﻭﺑﻴﺘﯽ ﭼﻨﻴﻦ ﻣﯽﺧﻮﺍﻧﻴﻢ‪:‬‬

‫ﺑﺪ ﺁﻣــﺪ ﺷـ ــﺎﻩ ﺍﲰـ ــﺎﻋﻴﻞ ﻭ ﺑ ــﺪ ﺭﻓﺖ ﭼﻮ ﻓﺮﻋﻮﻥ ﻭ ﭼـﻮ ﻫـﺎﻣﺎﻥ ﺑﯽﺭ‪‬ﺷ‪ ‬ـ ـﺪ ﺭﻓﺖ‬ ‫ﺑﮕــﻮ ﺩﺭ ﺳــﺎﻝ ﻇــﻞ ﻭ ﻣ ــﺎﻩ ﺧــﺮﭼﻨﮓ ﺑـ ـ ــﻪ ﺳ ـ ـ ـ ـ ـ ـﻮﯼ ﻟﻌ ـﻨـﺘﺴـ ـ ـ ــﺘﺎﻥ ﺍﺑـ ــﺪ ﺭﻓــﺖ‬

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‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﭼﻬــﺎﺭ ﭘــﺴﺮ ﺩﺍﺷــﺖ ﮐــﻪ ﺑﺰﺭﮔﺘﺮﻳﻨــﺸﺎﻥ ‪‬ﻤﺎﺳــﺐ ﺩﺭ ﺍﺳــﻔﻨﺪﻣﺎﻩ ‪۸۹۲‬‬

‫ﻣﺘﻮﻟﺪ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﮐﻮﺩﮎ‪ ‬ﺩﻫﺴﺎﻟﻪ ﺭﺍ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﺑﺎ ﻟﻘـﺐ »ﻣﺮﺷـﺪ ﮐﺎﻣـﻞ« ﻭ »ﻭﻟـﯽ‬ ‫ﻣﻄﻠﻖ« ﺑﻪ ﺳﻠﻄﻨﺖ ﻧﺸﺎﻧﺪﻧﺪ ﻭ ﺧـﻮﺩ ﺑـﻪ ﺣﺎﮐﻤﻴـﺖ ﺗﺎﺭﺍﺟﮕﺮﺍﻧـﻪ ﺑـﺮ ﺍﻳـﺮﺍﻥ ﺍﺩﺍﻣـﻪ ﺩﺍﺩﻧـﺪ‪.‬‬

‫ﺍﻳــﻦ ﮐــﻮﺩﮎ ﻧﻴــﺰ ﺷــﻴﻮﮤ ﻋﻴﺎﺷــﯽ ﭘــﺪﺭﺵ ﻳﻌﻨــﯽ ﳘــﺎﻥ ﻣﻴﮕــﺴﺎﺭﯼ ﻭ ﳘــﺎﻥ ﻟــﻮﺍﻃﮕﺮﯼ ﺭﺍ‬

‫ﺩﻧﺒﺎﻝ ﮐﺮﺩ ﻭ ﺍﻣﻮﺭ ﮐﺸﻮﺭ ﺭﺍ ﺑﺮﺍﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﻫﺎ ﺳﺎﺧﺖ‪.‬‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺳــﻠﻄﻨﺖ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﮐــﻪ ﺩﻭﺭﺍﻥ‪ ‬ﻭﺭﻭﺩ ﻋﻨﺎﺻــﺮ ﻧــﻮﻳﻨﯽ ﺑــﻪﻧــﺎﻡ ﻓﻘﻴﻬــﺎﻥ‬

‫ﻟﺒﻨﺎﻧﯽ ﺍﺯ ﻣﻨﻄﻘﮥ ﺟﺒﻞ ﻋﺎﻣﻞ ﺑﻪ ﺍﻳﺮﺍﻥ ﻭ ﺳﺎﺯﻣﺎﻧﺪﻫﯽﹺ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﺻﻔﻮﯼ ﺗﻮﺳﻂ ﺁ‪‬ـﺎ‬ ‫ﺑﻮﺩ ﻓﺸﺎﺭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﯼ ﺷﺪﻩ ﺑﺮﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺑﺮﺍﯼ ﺗﻐﻴﻴﺮ ﻣﺬﻫﺐ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﺯﻣـﺎﻥ ﺍﻭ‬

‫ﻼ ﺩﺳﺘﻪﺟﺎﺕ ﺑﺴﻴﺎﺭ ﻣﻨﻈﻢ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺍﺩﺍﺭﻩ ﻣﯽﮐﺮﺩﻧـﺪ ﮐـﻪ ﺯﻳـﺮ ﻓﺮﻣـﺎﻥ ﻣـﺴﺘﻘﻴﻢ‬ ‫ﮐﺸﻮﺭ ﺭﺍ ﻋﻤ ﹰ‬ ‫ﺗﺎﺯﻩﻭﺍﺭﺩﺍﻥ‪ ‬ﻟﺒﻨﺎﻧﯽ ﺍﻫﻞ ﺟﺒﻞ ﻋﺎﻣﻞ ﺑﻮﺩﻧﺪ‪ .‬ﺗﱪﺍﺋﻴﺎﻥ ﺩﺭ ﺍﻳـﻦ ﺩﻭﺭﺍﻥ ﮐﺎﺭﻧﺎﻣـﻪﺋـﯽ ﺑـﺴﻴﺎﺭ‬

‫ﺳﻴﺎﻫﺘﺮ ﺍﺯ ﮐﺎﺭﻧﺎﻣﮥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧـﺸﺎﻥ ﺩﺍﺩﻧـﺪ ﻭ ﭼﻨـﺎﻥ ﺯﻳﺎ‪‬ـﺎﯼ ﺑﺰﺭﮔـﯽ ﺑـﻪ ﮐـﺸﻮﺭ ﻭﺍﺭﺩ‬ ‫ﺁﻭﺭﺩﻧــﺪ ﮐــﻪ ﻫــﻴﭻﮔــﺎﻩ ﺟــﱪﺍﻥ ﻧــﺸﺪ‪ .‬ﻣــﺮﺩﻡ ﺩﺭ ﻣــﺸﻬﺪ ﻭ ﮔﺮﮔــﺎﻥ ﻭ ﻣــﺮﻭ ﻭ ﻫــﺮﺍﺕ ﺩﺳــﺖ ﺑــﻪ‬

‫‪» 1‬ﻅ« ﺩﺭ ﺍﲜﺪ ﮐﺒﻴﺮ ﻣﺴﺎﻭﯼ ﺑﺎ ﻋﺪﺩ‪ ۹۰۰ ‬ﺍﺳﺖ ﻭ »ﻝ« ﻣﺴﺎﻭﯼ ﺑﺎ ‪ .۳۰‬ﻣﺎﻩ ﺧﺮﭼﻨﮓ ﻧﻴﺰ ﻣﺎﻩ‬ ‫ﺳﺮﻃﺎﻥ ﺍﺳﺖ ﮐﻪ ﺗﻴﺮﻣﺎﻩ ﺧﻮﺩﻣﺎﻥ ﺑﺎﺷﺪ‪ .‬ﺑﻪﻧﻈﺮ ﻣﯽﺭﺳﺪ ﮐﻪ ﺩﺭﮔﺬﺷﺖ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺩﻭ‬ ‫ﺳﻪ ﻫﻔﺘﻪﺋﯽ ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ‪‬ﺎﻥ ﮐﺮﺩﻩ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﺍﻳﻦ ﺭﺑﺎﻋﯽ ﺑﯽﺩﺭﻧﮓ ﭘﺲ ﺍﺯ ﺷﻨﻴﺪﻥ ﺧﱪ‬ ‫ﺩﺭﮔﺬﺷﺖ ﺍﻭ ﺳﺮﻭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

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‫‪www.IrPDF.com‬‬

‫‪۲۲۲‬‬ ‫ﺩﺍﻣﻦ ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺍﺯﺑﮏ ﺷﺪﻧﺪ‪ .‬ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺍﻳﻦ ﺷﻬﺮﻫﺎ ﺭﺍ ﮔﺮﻓﺖ‪ .‬ﺍﺯ ﺁﻥ ﭘﺲ ﺍﻳـﻦ‬ ‫ﺷــﻬﺮﻫﺎ ﺗــﺎ ﭘﺎﻳــﺎﻥ ﺯﻧــﺪﮔﯽ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺩﺭ ﻣﻴــﺎﻥ ﺍﺯﺑﮑــﺎﻥ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺳــﺖ ﺑــﻪﺩﺳــﺖ‬ ‫ﻣﯽﺷﺪ‪ ،‬ﻭ ﻫﺮ ﺑﺎﺭ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺮ ﺍﻳﻦ ﺷﻬﺮﻫﺎ ﺩﺳـﺖ ﻣـﯽﻳﺎﻓﺘﻨـﺪ ﻣـﺮﺩﻡ ﺑـﻪﺟـﺮﻡ ﳘﺪﺳـﺘﯽ‬

‫ﺑــﺎ ﺍﺯﺑﮑــﺎﻥ‪ ‬ﺳ‪‬ــﻨﯽ ﮐــﺸﺘﺎﺭ ﻭ ﺗــﺎﺭﺍﺝ ﻣــﯽﺷــﺪﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭼﻮﻧﮑــﻪ ﺍﺯ ﺷﮑــﺴﺘﻬﺎﺋﯽ ﮐــﻪ ﺍﺯ‬

‫ﺍﺯﺑﮑﺎﻥ ﻣﯽﺧﻮﺭﺩﻧﺪ ﺯﻳﺎﻥ ﻣﯽﺩﻳﺪﻧﺪ ﺑﺎ ﺗﺎﺭﺍﺝ ﺍﻣﻮﺍﻝﹺ ﻣـﺮﺩﻡ ﺑـﯽﺩﻓـﺎﻉ ﺑـﻪﺟـﱪﺍﻥ ﺧـﺴﺎﺭ‪‬ﺎ‬

‫ﻼ ﺩﺭ ﻣــﻮﺭﺩ ﻳﮑــﯽ ﺍﺯ ﻟﺸﮑﺮﮐــﺸﻴﻬﺎﯼ ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ ﺑــﻪ ﻫــﺮﺍﺕ‪ ،‬ﻭﻗﺘــﯽ‬ ‫ﻣــﯽﭘﺮﺩﺍﺧﺘﻨــﺪ‪ .‬ﻣـ ﹶﺜ ﹰ‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭘﺬﻳﺮﻓﺘﻨــﺪ ﮐــﻪ ﺷــﻬﺮ ﺭﺍ ﲢﻮﻳــﻞ ﺍﺯﺑﮑــﺎﻥ ﺩﻫﻨــﺪ ﻣــﺸﺮﻭﻁ ﺑﺮﺁﻧﮑــﻪ ﻋﺒﻴــﺪﺍﷲ ﺧــﺎﻥ‬ ‫ﺍﺟﺎﺯﻩ ﺩﻫﺪ ﺗﺎ ﺁ‪‬ﺎ ﺯﻧﺪﻩ ﻭ ﺳﺎﱂ ﺍﺯ ﺷﻬﺮ ﺑﺮﻭﻧﺪ‪ ،‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ ﭼﻨﻴﻦ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪:‬‬

‫ﺍﺯ ﻃﺎﻳﻔﮥ ﺗﮑﻠﹼﻮ ﺩﺭ ﺁﻥ ﻭﺍﻗﻌﻪ ﺳﺘﻢ ﻭ ﺗﻌﺪﯼ ﺑﺴﻴﺎﺭ ﺑﻪ ﺭﻋﺎﻳﺎﯼ ﺑﯽﭼﺎﺭﻩ ﺭﺳـﻴﺪ؛ ﻧﻘـﻮﺩ‬ ‫ﻭ ﺍﺳﺒﺎﺏ ﻇـﺎﻫﺮ ﺭﺍ ﺍﺯ ﺍﻳـﺸﺎﻥ ﮔﺮﻓﺘـﻪ ﺑﻴـﺮﻭﻥ ﻣـﯽﮐﺮﺩﻧـﺪ ﺑﻠﮑـﻪ ﺑـﻪ ﺟـﺴﺘﺠﻮﯼ ﺍﺷـﻴﺎﯼ‬ ‫ﱳ ﺷﻬﺮﻳﺎﻥ‪ ،‬ﺧﺎﻧـﻪﻫـﺎ ﻭ ﻣﻨـﺎﺯﻝ ﺍﻳـﺸﺎﻥ‬ ‫‪‬ﺎﻧﯽ ﻧﻴﺰ ﻣﯽﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﻭ ﺑﻌﺪ ﺍﺯ ﺑﻴﺮﻭﻥ ﺭﻓ ﹺ‬ ‫‪1‬‬ ‫ﺭﺍ ﻣﯽﮐﻨﺪﻧﺪ ﻭ ﺍﮔﺮ ﺩﻓﻴﻨﻪ ﻳﺎﻓﺖ ﻣﯽﺷﺪ ﻣﯽﺑﺮﺩﻧﺪ‪«.‬‬ ‫ﻳﻌﻨــﯽ ﭘــﻴﺶ ﺍﺯ ﺁﻧﮑــﻪ ﺷــﻬﺮ ﺭﺍ ﲣﻠﻴــﻪ ﮐﻨﻨــﺪ ﺍﻣــﻮﺍﻝ ﻣــﺮﺩﻡ ﺭﺍ ﺗــﺎﺭﺍﺝ ﮐﺮﺩﻧــﺪ ﻭ ﺑــﺴﻴﺎﺭ‬

‫ﺧﺎﻧﻪﻫﺎ ﺭﺍ ﺑﻪﺍﻣﻴﺪ ﺁﻧﮑﻪ ﺷﺎﻳﺪ ﭼﻴﺰﯼ ﺩﺭ ﺩﻳﻮﺍﺭﻫﺎ ‪‬ﺎﻥ ﺑﺎﺷﺪ ﻣﻨﻬـﺪﻡ ﮐﺮﺩﻧـﺪ‪ .‬ﺍﻭ ﺩﺭ ﻳـﮏ‬

‫ﻣﻮﺭﺩ ﺩﻳﮕﺮ‪ ،‬ﺩﺭﺑﺎﺭﮤ ﺑﺎﺯﮔﻴﺮﯼ ﻫﺮﺍﺕ ﺗﻮﺳﻂ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﯽﻧﻮﻳﺴﺪ ﮐﻪ ﺣـﺎﮐﻢ ﻗﺰﻟﺒـﺎﺵ ﺩﺭ‬ ‫ﻫﺮﺍﺕ ﺑﻪﮐﺴﺎﻧﯽ ﮐﻪ ﮔﻤﺎﻥ ﺛﺮﻭﺗﯽ ﺑﺮ ﺁ‪‬ﺎ ﻣﯽﺑ‪‬ﺮﺩ ﮔﻔﺖ ﮐﻪ ﺍﻣﺎﻣﺎﻥ ﺑﻪﻣﻦ ﻓﺮﻣﺎﻥ ﺩﺍﺩﻩﺍﻧـﺪ‬

‫ﮐﻪ ﺍﻣﻮﺍﻝ ﴰﺎ ﺭﺍ ﻣﺼﺎﺩﺭﻩ ﮐﻨﻢ ﻭ ﻣﻘﺮﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺍﺯ ﭼﻪ ﮐﺴﯽ ﭼﻪ ﻣﺒﻠﻐﯽ ﻣﺎﻝ ﺑﮕﻴﺮﻡ؛‬

‫ﻭ ﻣﻦ ﭼﺎﺭﻩﺋﯽ ﺟﺰ ﺍﺟﺮﺍﯼ ﻓﺮﻣﺎﻥ‪ ‬ﺍﻣﺎﻣﺎﻥ ﻧﺪﺍﺭﻡ‪:‬‬

‫ﻦ ﲨﻌــﯽ ﺍﺷــﺮﺍﺭ‪ ،‬ﺑــﺎﺏ ﺳــﺘﻢ ﻭ ﺯﻭﺭﮔﻴــﺮﯼ ﺑــﺮ ﺭﻭﯼ ﺧﻼﻳــﻖ‬ ‫]ﺍﻭ[ ﺩﺭ ﻫــﺮﺍﺕ ﺑــﻪﺳــﺨ ﹺ‬ ‫ﺕ ﮔﻤ ــﺎﻥ‪ ‬ﺍﻧ ــﺪﮎﺗ‪‬ﻤ‪‬ـ ـﻮ‪‬ﻟﯽ )ﻳﻌﻨ ــﯽ‬ ‫ﮔ ــﺸﻮﺩ‪ …،‬ﻭ ﺑ ــﻪﻫ ــﺮﮐﺲ ﺍﺯ ﻣ ــﺮﺩﻡ ﺷ ــﻬﺮ ﻭ ﺑﻠﻮﮐ ــﺎ ‪‬‬ ‫ﺛﺮﻭﲤﻨﺪﯼﺋﯽ( ﺑﻮﺩ ﺑﻪ ﻣﺼﺎﺩﺭﻩ ﻭ ﻣﺆﺍﺧﺬﮤ ﺍﻭ ﮔﺮﻓﺘﺎﺭ ﮔـﺸﺖ… ﺍﻇﻬـﺎﺭ ﻣـﯽﮐـﺮﺩ ﮐـﻪ‬ ‫ﺩﻭﺷﻴﻨﻪ ﺩﺭ ﻭﺍﻗﻌﻪ ﺍﺯ ﺣﻀﺮﺍﺕ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑﻪ ﻣـﻦ ﺍﺷـﺎﺭﻩ ﺷـﺪ ﮐـﻪ ﺍﺯ‬ ‫ﻓــﻼﻥ ﺷــﺨﺺ ﻓــﻼﻥ ﻣﺒﻠــﻎ ﮔﺮﻓﺘــﻪ ﺑــﻪ ﻏﺎﺯﻳــﺎﻥ ﺑــﺪﻩ ﻭ ﺩﻓــﻊ ﺩﴰﻨــﺎﻥ ﻣــﺎ ﮐــﻦ‪ ،‬ﻭ ﺣﮑــﻢ‬

‫‪ 1‬ﺍﺳﮑﻨﺪﺑﻴﮏ‪.۵۹ ،‬‬

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‫‪۲۲۳‬‬ ‫ﺍﻣﺎﻡ ﺭﺍ ﭼﺎﺭﻩ ﻧﻴﺴﺖ… ﻭ ﻓﺮﻣﻮﺩﮤ ﺍﻣﺎﻣﺎﻥ ﺭﺍ ﮐﻢ ﻭ ﺯﻳﺎﺩ ﺟﺎﻳﺰ ﻧﻴـﺴﺖ‪ .‬ﺍﻟﻘـﺼﻪ… ﺯ ﹺﺭ‬ ‫‪1‬‬ ‫ﺑﺴﻴﺎﺭ ﺑﻪﺣﺼﻮﻝ ﭘﻴﻮﺳﺖ ﻭ ﻣﺮﺩﻡ ﺍﺯ ﺟﻮﺭ ﺍﻭ ﺑﻪﺟﺎﻥ ﺭﺳﻴﺪﻧﺪ‪.‬‬ ‫ﺳــﺮﺍﻥ ﻗﺰﻟﺒــﺎﺵ ﺑــﺎ ﺍﻳــﻦﺗﺮﺗﻴــﺐ‪ ،‬ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺟﻨﺎﻳﺘــﻬﺎﺋﯽ ﮐــﻪ ﻣــﯽﺧﻮﺍﺳــﺘﻨﺪ ﺍﳒــﺎﻡ‬

‫ﺩﻫﻨﺪ ﺭﺍ ﺑﻪﻓﺮﻣﺎﻥ ﺍﻣﺎﻣﺎﻥ ﻧﺴﺒﺖ ﻣﯽﺩﺍﺩﻧﺪ ﮐﻪ ﺩﺭ ﺭﺅﻳﺎ ﺩﺭﻳﺎﻓﺖ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺷـﺎﻳﺪ ﻫـﻢ‬ ‫ﺭﺍﺳـﺖ ﻣــﯽﮔﻔﺘﻨـﺪ ﻭ ﺍﻳــﻦ ﺭﺍ ﺩﺭ ﺧـﻮﺍﺏ ﻣــﯽﺩﻳﺪﻧـﺪ‪ .‬ﺯﻳــﺮﺍ ﺷـﺐ ﻭ ﺭﻭﺯ ﺑــﻪﺧﻮﺩﺷـﺎﻥ ﺗﻠﻘــﻴﻦ‬

‫ﻣـﯽﮐﺮﺩﻧـﺪ ﮐـﻪ ﺍﺟﺮﺍﮐﻨﻨـﺪﮤ ﺍﺭﺍﺩﮤ ﺍﻣﺎﻣـﺎﻥﺍﻧـﺪ؛ ﭘـﺲ ﻃﺒﻴﻌـﯽ ﺑـﻮﺩ ﮐـﻪ ﺍﻳـﻦ ﺧـﻮﺩﺗﻠﻘﻴﻨﯽ ﺩﺭ‬

‫ﺭﺅﻳﺎﻫﺎﻳــﺸﺎﻥ ﻧﻴــﺰ ﺑﺎﺯﺗــﺎﺏ ﻳﺎﺑــﺪ‪ ،‬ﻭ ﺩﺭ ﺧ ــﻮﺍﺏ ﺍﺯ ﳘــﺎﻥ ﺍﻣﺎﻣــﺎﻧﯽ ﮐــﻪ ﺗ ــﺼﻮﻳﺮﺷﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ﺫﻫﻨﺸﺎﻥ ﺳﺎﺧﺘﻪ ﺑﻮﺩﻧـﺪ ﻓﺮﻣـﺎﻥ ﻳﺎﺑﻨـﺪ ﮐـﻪ ﺟﻨﺎﻳـﺖ ﮐﻨﻨـﺪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣـﺎﻥ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻫﻨـﻮﺯ ﺍﺯ‬

‫ﺍﻣﺎﻡ ﻏﺎﺋﺐ ﭼﻨﺪﺍﻥ ﺍﻃﻼﻋـﯽ ﻧﺪﺍﺷـﺘﻨﺪ ﺗـﺎ ﺑﺘﻮﺍﻧﻨـﺪ ﺩﺭ ﺑﻴـﺪﺍﺭﯼ ﺍﻭ ﺭﺍ ﺑﺒﻴﻨﻨـﺪ؛ ﭘـﺲ ﻫﺮﭼـﻪ‬ ‫ﻻﺯﻡ ﺑﻮﺩ ﺭﺍ ﺩﺭ ﺧﻮﺍﺏ ﻣﯽﺩﻳﺪﻧﺪ‪.‬‬

‫ﺍﺷﻐﺎﻝﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭﳘﺪﺍﻥ ﻭﮐﺮﺩﺳﺘﺎﻥ ﻭﻋﺮﺍﻕ ﺗﻮﺳﻂ ﻋﺜﻤﺎﻧﻴﺎﻥ‬ ‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻤﺎﻥ ﮐــﻪ ﺩﺭ ﭘــﺎﺋﻴﺰ ‪۸۹۹‬ﺥ ﺑــﻪﺟ ــﺎﯼ ﭘــﺪﺭﺵ ﺳــﻠﻴﻢ ﻧﺸــﺴﺘﻪ ﺑــﻮﺩ ﺑﺮﻧﺎﻣ ــﮥ‬

‫ﺍﺭﻭﭘﺎﮔﻴﺮﯼ ﭘﺪﺭﺵ ﺭﺍ ﮐﻪ ﺑﺎ ﺟﻨﮓ ﭼﺎﻝﺩﻳﺮﺍﻥ ﻭ ﻓﺘﻮﺣﺎﺕ ﺷﺎﻡ ﻭ ﻣﺼﺮ ﻣﺘﻮﻗﻒ ﺷﺪﻩ ﺑﻮﺩ‬

‫ﭘﯽﮔﻴﺮﯼ ﮐﺮﺩ‪ .‬ﺍﻭ ﺑـﺮﺍﯼ ﺁﻧﮑـﻪ ﺣـﺴﻦ ﻧـﺴﻴﺖ ﺧـﻮﻳﺶ ﺭﺍ ﻧـﺴﺒﺖ ﺑـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻧـﺸﺎﻥ‬

‫ﺩﺍﺩﻩ ﺑﺎﺷﺪ ﳘﮥ ﺳﻔﻴﺮﺍﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮐﻪ ﺗﻮﺳﻂ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﻪﺯﻧﺪﺍ‪‬ﺎ ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩ‬ ‫ﺑﻮﺩﻧــﺪ ﺭﺍ ﺁﺯﺍﺩ ﮐــﺮﺩﻩ ﺑــﻪﺍﻳــﺮﺍﻥ ﻓﺮﺳــﺘﺎﺩ؛ ﻭ ﺍﻳــﻦ ﺩﺭ ﺣــﺎﻟﯽ ﺑــﻮﺩ ﮐــﻪ ﻭﻗﺘــﯽ ﺍﻭ ﺑــﻪﺳــﻠﻄﻨﺖ‬

‫ﻧﺸ ــﺴﺘﻪ ﺑـ ـﻮﺩ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺭﺳ ــﻢ ﺳﻴﺎﺳ ــﯽ ﺭﺍ ﺑ ــﻪﺟ ــﺎ ﻧﻴ ــﺎﻭﺭﺩﻩ ﭘﻴ ــﺎﻡ ﺗﱪﻳ ــﮏ ﺑ ــﺮﺍﯼ ﺍﻭ‬

‫ﻧﻔﺮﺳـﺘﺎﺩﻩ ﺑـﻮﺩ ﺗـﺎ ﻧـﺸﺎﻧﮥ ﺑـﻪﺭﲰﻴـﺖ ﺷـﻨﺎﺧﱳﹺ ﺳـﻠﻄﻨﺖ ﺍﻭ ﺑﺎﺷـﺪ‪ .‬ﺷـﺎﻳﺪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ‬

‫ﻣﺸﺎﻭﺭﺍﻥ ﻗﺰﻟﺒﺎﺵ ﻭ ﺗﱪﺍﻳﯽﺍﺵ ﺍﻳﻦ ﺭﺳﻢ ﺭﺍ ﳕﯽﺷـﻨﺎﺧﺘﻨﺪ‪ .‬ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻤﺎﻥ ﭘـﺲ ﺍﺯ ﺁﻥ‬ ‫ﺑــﻪ ﺑﻠﮕــﺮﺍﺩ ﻟــﺸﮑﺮ ﮐــﺸﻴﺪ‪ ،‬ﻭ ﭘــﺲ ﺍﺯ ﮔــﺮﻓﱳ ﺑﻠﮕــﺮﺍﺩ ﺟﺰﻳــﺮﮤ ﺭﻭﺩﺱ ﺭﺍ ﺑــﻪﻧﻴــﺮﻭﯼ ﺁﻥ ﺻــﺪ‬

‫ﮐﺸﺘﯽ ﮐﻪ ﭘﺪﺭﺵ ﺳﺎﺧﺘﻪ ﺑﻮﺩ ﮔﺮﻓﺖ )ﺁﻏﺎﺯ ﺯﻣﺴﺘﺎﻥ ‪۵۰۱‬ﺥ(‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭﻗﺘـﯽ ﺧـﱪ‬

‫ﻓــﺘﺢ ﺭﻭﺩﺱ ﺭﺍ ﺷــﻨﻴﺪ ﺳــﻔﻴﺮﯼ ﺭﺍ ﺩﺭ ﺭﺃﺱ ﻫﻴــﺄﺗﯽ ﺑــﺎ ﻧﺎﻣــﮥ ﺍﺣﺘــﺮﺍﻡﺁﻣﻴــﺰ ﻭ ﻫــﺪﺍﻳﺎﯼ ﺑــﺴﻴﺎﺭ‬ ‫‪ 1‬ﳘﺎﻥ‪.۶۳ ،‬‬

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‫‪۲۲۴‬‬ ‫ﺑﻪﺍﺳﺘﺎﻧﺒﻮﻝ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺍﲰﺎﻋﻴـﻞ ﺣﻘـﯽ ﺍﻭﺯﻭﻥ ﻧﻮﺷـﺘﻪ ﮐـﻪ ﻫﻴـﺄﺕ ﺳـﻔﺎﺭﺗﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫‪ ۵۰۰‬ﻣــﺮﺩ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ‪ ۲۰‬ﺗــﻦ ﺍﺯ ﺁ‪‬ــﺎ ﺍﺟــﺎﺯﻩ ﻳﺎﻓﺘﻨــﺪ ﮐــﻪ ﻭﺍﺭﺩ ﺍﺳــﺘﺎﻧﺒﻮﻝ ﺷــﻮﻧﺪ ﻭ ﺑﻘﻴــﻪ ﺩﺭ‬

‫ﺍﺳﮑﻮﺩﺍﺭ ﻧﮕﻬﺪﺍﺭﯼ ﺷﺪﻧﺪ‪ ١.‬ﻣﻌﻠﻮﻡ ﻣﯽﺷﻮﺩ ﮐﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻫـﺪﺍﻳﺎﯼ ﺑـﺴﻴﺎﺭﯼ ﺭﺍ ﺩﺭ‬ ‫ﻳﮏ ﮐﺎﺭﻭﺍﻥ ﺑﺰﺭﮒ ﺑﺮﺍﯼ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩﻩ ﺗـﺎ ﺩﻝﹺ ﺍﻭ ﺭﺍ ﺑـﻪﺩﺳـﺖ ﺁﻭﺭ‪‬ﺩ‪ .‬ﺍﻭ‬

‫ﺩﺭ ﻧﺎﻣ ــﻪﺍﺵ ﺳ ــﻠﻴﻤﺎﻥ ﺭﺍ »ﺧﺎﻗ ــﺎﻥ ﺟ ــﻢﺟ ــﺎﻩ‪ ‬ﺳ ــﮑﻨﺪﺭﲤﮑﻴﻦﹺ ﺳ ــﻠﻴﻤﺎﻥﻣﮑ ــﺎﻥ‪ ‬ﺩﺍﺭﺍﺁﺋ ــﻴﻦ«‬

‫ﻧﺎﻣﻴــﺪﻩ ﺍﺯ ﺍﻳﻨﮑــﻪ ﺳــﺮﺯﻣﻴﻦ ﮐــﺎﻓﺮﺍﻥ ﺭﺍ ﺧــﺪﺍ ﺑــﻪﺩﺳــﺖ ﺍﻭ ﻓــﺘﺢ ﮐــﺮﺩﻩ ﺍﺳــﺖ ﺍﺑــﺮﺍﺯ ﺷــﺎﺩﯼ‬

‫ﳕــﻮﺩﻩ ﺑــﻮﺩ‪ .‬ﺍﺯ ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﻧﻴــﺰ ﺑــﺎ ﻋﻨــﻮﺍﻥ »ﺣــﺎﻣﯽ ﺑﻴــﻀﮥ ﺍﺳــﻼﻡ« ﻭ »ﻓــﺮﺩﻭﺱﻣﮑــﺎﻥ‪‬‬

‫ﺳـﻠﻴﻢ« ﻳـﺎﺩ ﮐـﺮﺩﻩ ﺑـﻮﺩ‪ ،‬ﻭ ﳘـﻪ ﮔﻮﻧـﻪ ﺗـﻼﺵ ﺑـﻪﮐـﺎﺭ‬ ‫ﻋ‪ّ ‬ﻠ‪‬ﻴ‪‬ﻴﻦﺁﺷـﻴﺎﻥ« ﻭ » ‪‬ﻣـﻦ ﺍﹶ ‪‬ﺗـﯽ ﺍﷲَ ﹺﺑ ﹶﻘﻠـﺐﹴ ‪‬‬ ‫ﺑ ــﺮﺩﻩ ﺑ ــﻮﺩ ﺗ ــﺎ ﺍﺯ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻤﺎﻥ ﺩﳉ ــﻮﻳﯽ ﮐﻨ ــﺪ‪ .‬ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻤﺎﻥ ﻫﻴﺌ ــﺖ ﺳ ــﻔﺎﺭﺗﯽ ﺭﺍ‬

‫ﺑﻪﺣﻀﻮﺭ ﭘﺬﻳﺮﻓﺖ‪ ،‬ﻭﻟﯽ ﭘﺎﺳﺦ ﺑﻪﻧﺎﻣﮥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺭﺍ ﺑﻪ ﺭﺋـﻴﺲ ﻣ‪‬ﻨـﺸﻴﺎﻥ ﺣﻮﺍﻟـﻪ ﮐـﺮﺩ؛‬

‫ﻼ ﺳــﻔﻴﺮﯼ ﺑــﻪﻧــﺰﺩ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬ ‫ﻭ ﺑــﻪﺟــﺎﯼ ﺁﻧﮑــﻪ ﺭﺳــﻢ ﻣﻌﻤــﻮﻝ ﺭﺍ ﺑــﻪﺟــﺎ ﺁﻭﺭﺩﻩ ﻣﺘﻘــﺎﺑ ﹰ‬

‫ﺑﻔﺮﺳــﺘﺪ ﻧﺎﻣــﻪ ﺭﺍ ﺑــﻪﺩﺳــﺖ ﺳــﻔﻴﺮ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺍﺩ‪ .‬ﺭﺋــﻴﺲ ﻣﻨــﺸﻴﺎﻥ ﺩﺭ ﺍﻳــﻦ ﻧﺎﻣــﻪ ﮐــﻪ‬ ‫ﺑ ــﻪﭘﺎﺭﺳ ــﯽ ﻧﻮﺷ ــﺘﻪ ﺑ ــﻮﺩ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺭﺍ »ﺟﻨ ــﺎﺏ ﺍ‪‬ﻣ ــﺎﺭ‪‬ﺕ ‪‬ﻣ ــﺂﺏﹺ ﺣﮑﻮﻣ ــﺖﺍﻧﺘ ــﺴﺎﺏ‪،‬‬

‫ﺍﲰﺎﻋﻴﻞ ﺍﺑﻦ ﺷﻴﺦ ﺣﻴﺪﺭ« ﺧﻄﺎﺏ ﮐﺮﺩﻩ ﺑﻪﺍﻃﻼﻉ ﺍﻭ ﺭﺳﺎﻧﺪﻩ ﺑﻮﺩ ﮐﻪ ﻣﻔﺎﺩ ﻧﺎﻣﻪﺍﺵ »ﺑـﻪ‬

‫ﲰــﻊ ﺍﺷــﺮﻑ ﺍﻋ ٰﻠــﯽ« ﺭﺳــﻴﺪﻩ ﻭ ﺑــﺎ »ﺣ‪‬ــﺴﻦﹺ ﻗﺒــﻮﻝ« ﺳــﻠﻄﺎﻥ ﻣﻮﺍﺟــﻪ ﺷــﺪﻩ ﺍﺳــﺖ‪ ٢.‬ﮔﺮﭼــﻪ‬

‫ﺧﻄــﺎﺏ ﻧﺎﻣــﮥ ﻳﺎﺩﺷــﺪﻩ ﺑــﻪﮔﻮﻧ ـﻪﺋــﯽ ﺍﺳــﺖ ﮐــﻪ ﺍﻧﮕــﺎﺭ ﺳــﻠﻄﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ‬

‫ﺑــﻪﻋﻨــﻮﺍﻥ ﺷــﺎﻩ ﻣــﺴﺘﻘﻞ ﺑــﻪﺭﲰﻴــﺖ ﳕــﯽﺷﻨﺎﺳــﺪ‪ ،‬ﻭﻟــﯽ ﭘــﺬﻳﺮﺵ ﺳــﻔﻴﺮ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ‬

‫ﭘﺎﺳﺦ ﺩﺍﺩﻥ ﺑﻪﻧﺎﻣﮥ ﺍﻭ ﻧﺸﺎﻥ ﺍﺯ ﺁﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺭﻭﺍﺑﻂ ﺍﻳﺮﺍﻥ ﻭ ﻋﺜﻤﺎﻧﯽ ﺑﻪ ﻣﺮﺣﻠـﮥ ﻧـﻮﻳﻨﯽ‬

‫ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺍﻣﻴﺪ ﺑﺮﻗﺮﺍﺭﯼ ﺁﺷﺘﯽ ﻣﯽﺭﻓﺖ‪.‬‬

‫ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻤﺎﻥ ﭘ ــﺲ ﺍﺯ ﺩﺭﮔﺬﺷـ ـﺖ‪ ‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﻧﻴ ــﺰ ﳘﭽﻨ ــﺎﻥ ﺗ ــﻮﺟﻬﺶ ﺭﺍ‬

‫ﻣﻌﻄﻮﻑ ﺑﻪﮔﺮﻓﱳ ﺍﺭﻭﭘﺎ ﻣﺘﻤﺮﮐﺰ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺧـﻮﺩ ﺭﺍ ﺑـﺮﺍﯼ ﺍﺩﺍﻣـﮥ ﮐـﺸﻮﺭﮔﻴﺮﯼ ﺩﺭ ﺍﺭﻭﭘـﺎ‬ ‫ﺁﻣــﺎﺩﻩ ﻣــﯽﮐــﺮﺩ ﮐــﻪ ﻗــﻀﺎﻳﺎﯼ ﻣﺮﻣــﻮﺯ ﻭ ﺍﺳــﺮﺍﺭﺁﻣﻴﺰﯼ ﭘــﻴﺶ ﺁﻣــﺪ ﻭ ﻧﺎﮔﻬــﺎﻥ ﺍﻭ ﺭﺍ ﻣﺘﻮﺟــﻪ‬ ‫‪ -1‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﯽ ﺍﻭﺯﻭﻥ‪.۳۷۵ ،‬‬ ‫‪ -2‬ﻣﱳ ﻫﺮ ﺩﻭ ﻧﺎﻣﻪ ﺩﺭ ﻣﻨﺸﺂﺕ ﺍﻟﺴﻼﻃﻴﻦ‪.۵۲۷ -۵۲۵ ،‬‬

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‫‪۲۲۵‬‬ ‫ﻟﺸﮑﺮﮐﺸﯽ ﺑﻪﺍﻳﺮﺍﻥ ﮐﺮﺩ ﻭ ﺍﺭﻭﭘﺎ ﳒﺎﺕ ﻳﺎﻓﺖ‪.‬‬ ‫ﻣ ــﺮﺩﻡ ﮐﺮﺩﺳ ــﺘﺎﻥ ﻭﻋ ــﺮﺍﻕ ﳘ ــﻮﺍﺭﻩ ﺩﺭ ﺗ ــﻼﺵ ﺑﻮﺩﻧﺪﮐ ــﻪ ﺍﺯ ﺩﻭﻟ ــﺖ ﻋﺜﻤ ــﺎﻧﯽ ﺑ ــﺮﺍﯼ‬ ‫ﺭﻫــﺎﻳﯽ ﺍﺯ ﺩﺳــﺖ ﺳــﺘﻤﻬﺎﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﺴﺐ ﲪﺎﻳــﺖ ﮐﻨﻨــﺪ‪ .‬ﺷﺨــﺼﻴﺘﻬﺎﯼ ﮐﺮﺩﺳــﺘﺎﻥ ﻭ‬ ‫ﻋ ــﺮﺍﻕ ﺳ ــﻠﻄﺎﻥ ﺳ ــﻠﻴﻤﺎﻥ ﺭﺍ ﺑ ــﻪ ﻟﺸﮑﺮﮐ ــﺸﯽ ﺑ ــﻪ ﻧﺎﺣﻴ ــﮥ ﺧ ــﻮﻳﺶ ﻓﺮﺍﻣ ــﯽﺧﻮﺍﻧﺪﻧ ــﺪ‪ .‬ﺷ ــﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﳘﮥ ﺯﻣﻴﻨﻪﻫﺎ ﺭﺍ ﺑﺮﺍﯼ ﺟﺪﺍﻳﯽ ﮐﺮﺩﺳـﺘﺎﻥ ﻭ ﻋـﺮﺍﻕ ﺍﺯ ﺍﻳـﺮﺍﻥ ﻓـﺮﺍﻫﻢ ﺁﻭﺭﺩﻩ ﺑـﻮﺩ‪.‬‬

‫ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﻧﻴـﺰ ﺳﻴﺎﺳــﺖ ﺍﻳﺮﺍﻧــﯽﺳــﺘﻴﺰﯼ ﺗﻮﺳــﻂ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﺎ ﺷــﺪﺕ ﺑــﺴﻴﺎﺭ‬ ‫ﺩﻧﺒﺎﻝ ﺷﺪ‪ ،‬ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﺑﻪﻓﮑﺮ ﭼـﺎﺭﻩﮔـﺮﯼ ﺑـﺮﺍﯼ ﻳـﺎﻓﱳ ﺭﺍﻩ ﳒـﺎﺕ ﺍﻓﮑﻨـﺪ‪.‬‬

‫ﺳــﻠﻄﺎﻥ ﺳــﻠﻴﻤﺎﻥ ﮐــﻪ ﻣــﯽﺩﺍﻧــﺴﺖ ﺩﺭ ﺍﻳــﺮﺍﻥ ﭼــﻪ ﺑﻴــﺰﺍﺭﯼﺋــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ ﺩﺭ‬ ‫ﺳ ــﺎﻝ ‪ ۹۱۱‬ﭘ ــﺲ ﺍﺯ ﳘ ــﺎﻫﻨﮕﯽ ﺑ ــﺎ ﺭﻫ ــﱪﺍﻥ ﻋ ــﺮﺍﻕ ﻭ ﮐﺮﺩﺳ ــﺘﺎﻥ ﺑ ــﻪﺳ ــﻮﯼ ﺷ ــﺮﻕ ﺍﻧ ــﺎﺗﻮﻟﯽ‬

‫ﺣﺮﮐﺖ ﮐﺮﺩ‪ .‬ﻭﻗﺘﯽ ﺍﻭ ﺑﻪ ﻣﺮﺯﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺳﻴﺪ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺭﺍ ﺳﺮﺍﻥ ﻗﺰﻟﺒـﺎﺵ ﺩﺭ‬ ‫ﻳﮑ ــﯽ ﺍﺯ ﺩﺷ ــﺘﻬﺎﯼ ﻣﺮﮐ ــﺰ ﮐ ــﺸﻮﺭ ﺗﻔ ــﺮﻳﺢ ﻭ ﺑ ــﺎﺯﯼ ﻣ ــﯽﺩﺍﺩﻧ ــﺪ ﻭ ﺳ ــﺮﮔﺮﻡ ﺷ ــﮑﺎﺭ ﺑﻮﺩﻧ ــﺪ‪.‬‬

‫ﻣﺮﺯﻫﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻫﻴﭻﮔﻮﻧﻪ ﺩﻓـﺎﻋﯽ ﻧﺪﺍﺷـﺖ‪ .‬ﺍﻭ ﺑـﻪﺳـﺎﺩﮔﯽ ﻭﺍﺭﺩ ﺧـﺎﮎ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ‬ ‫ﺷــﺪ ﻭ ﺗﱪﻳــﺰ ﺭﺍ ﺑــﺪﻭﻥ ﺟﻨــﮓ ﺑــﻪﺗــﺼﺮﻑ ﺩﺭﺁﻭﺭﺩ‪ .‬ﻣــﺮﺩﻡ ﺗﱪﻳــﺰ ﺑــﺎ ﺷــﺎﺩﯼ ﺍﺯ ﻋﺜﻤﺎﻧﻴــﺎﻥ‬ ‫ﺍﺳﺘﻘﺒﺎﻝ ﮐﺮﺩﻩ ﺷﻬﺮ ﺭﺍ ﺑﻪﺁ‪‬ﺎ ﺗﺴﻠﻴﻢ ﮐﺮﺩﻧﺪ‪ .‬ﺑﺎ ﺗﺼﺮﻑ ﺗﱪﻳـﺰ ﺳﺮﺍﺳـﺮ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺟـﺰ‬ ‫ﺍﺭﺩﺑﻴـ ــﻞ ﺑـ ــﻪﺩﺳ ـ ــﺖ ﻋﺜﻤﺎﻧﻴـ ــﺎﻥ ﺍﻓﺘ ـ ــﺎﺩ‪ .‬ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﻫـ ــﻴﭻ ﻭﺍﮐﻨ ـ ــﺸﯽ ﺩﺭﺑﺮﺍﺑـ ــﺮ ﺳ ـ ــﻘﻮﻁ‬

‫ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺍﺯ ﺧــﻮﺩ ﻧــﺸﺎﻥ ﻧﺪﺍﺩﻧــﺪ‪ ،‬ﻭ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺭﺍ ﳘﭽﻨــﺎﻥ ﺑــﺎ ﺍﺭﺩﻭﯼ ﻋــﺸﺮﺕ ﺑــﻪ‬ ‫ﺩﺷ ــﺘﻬﺎﯼ ﺧ ــﻮﺵ ﺁﺏ ﻭ ﻫ ــﻮﺍ ﻣـ ـﯽﺑﺮﺩﻧ ــﺪ ﻭ ﺭﻭﺯﻫﺎﻳ ــﺸﺎﻥ ﺭﺍ ﺑ ــﻪ ﺧﻮﺷ ــﯽ ﻣ ــﯽﮔﺬﺭﺍﻧﺪﻧ ــﺪ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥﹾ ﭼﻮﻧﮑــﻪ ﺩﻳﮕــﺮ ﺗﱪﻳــﺮ ﺭﺍ ﻧﺪﺍﺷــﺘﻨﺪ ﭘﺎﻳﺘﺨﺘــﺸﺎﻥ ﺭﺍ ﺑــﻪ ﻗــﺰﻭﻳﻦ ﻣﻨﺘﻘــﻞ ﮐﺮﺩﻧــﺪ‪.‬‬

‫ﺳــﻠﻄﺎﻥ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺭﺍﻫــﯽ ﳘــﺪﺍﻥ ﺷــﺪ‪ .‬ﳘــﺪﺍﻥ ﻧﻴــﺰ ﺗــﺴﻠﻴﻢ ﺳــﻠﻄﺎﻥ ﺷــﺪ‪ .‬ﺳــﻠﻄﺎﻥ ﺍﺯ‬

‫ﳘـﺪﺍﻥ ﺭﺍﻫـﯽ ﺑﻐــﺪﺍﺩ ﺷـﺪ‪ .‬ﺗـﺎ ﻭﺭﻭﺩ ﺍﻭ ﺑــﻪ ﺑﻐـﺪﺍﺩ ﻫـﻴﭻﮔﻮﻧــﻪ ﻣﻘـﺎﻭﻣﺘﯽ ﺩﺭ ﺑﺮﺍﺑـﺮﺵ ﻧــﺸﺎﻥ‬

‫ﺩﺍﺩﻩ ﻧﺸﺪ‪ .‬ﺍﻭ ﺑﻐﺪﺍﺩ ﺭﺍ ﺑﻪ ﺁﺳﺎﻧﯽ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎﯼ ﻋﺮﺍﻕ ﻧﻴﺰ ﺗﺴﻠﻴﻢ ﺍﻭ ﺷﺪﻧﺪ‪.‬‬

‫ﺍﻳﻨﮑﻪ ﺩﺭ ﻋﺮﺍﻕ ﻫﻴﭻ ﻣﻘﺎﻭﻣﺘﯽ ﺍﺯ ﺟﺎﻧﺐ ﻫﻴﭻ ﮔﺮﻭﻫﯽ ﺑﺮﻭﺯ ﻧﮑﺮﺩ‪ ،‬ﻧﺸﺎﻥﺩﻫﻨـﺪﮤ ﺁﻧـﺴﺖ‬ ‫ﮐﻪ ﺷﻴﻌﻴﺎﻥ ﻋﺮﺍﻕ ﻧﻴﺰ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺳﺘﻮﻩ ﺁﻣﺪﻩ ﻭﺁﺭﺯﻭﻣﻨﺪ ﳒﺎﺕ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬

‫ﻭ ﳘﺪﺍﻥ ﻭ ﻋﺮﺍﻕ ﺿﻤﻴﻤﮥ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺷﺪﻧﺪ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺩﺭ ﺳﺎﻝ ‪۹۳۴‬ﺥ ﭘﻴﻤـﺎﻥ ﺻـﻠﺤﯽ ﺑـﻪ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ ﲢﻤﻴـﻞ ﮐـﺮﺩ ﮐـﻪ‬

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‫‪۲۲۶‬‬ ‫ﺑــﻪ ﻣﻮﺟــﺐ ﺁﻥ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺍﳊــﺎﻕ ﺗﱪﻳــﺰ ﻭ ﺗــﻮﺍﺑﻌﺶ ﺑــﻪﺍﺿــﺎﻓﻪ ﳘــﺪﺍﻥ ﻭ ﮐﺮﺩﺳــﺘﺎﻥ ﻭ‬ ‫ﺳﺮﺍﺳ ــﺮ ﻋ ــﺮﺍﻕ ﺑ ــﻪﺩﻭﻟ ــﺖ ﻋﺜﻤ ــﺎﻧﯽ ﺭﺍ ﺑ ــﻪﺭﲰﻴ ــﺖ ﺷ ــﻨﺎﺧﺖ‪ .‬ﺑ ــﻪﺩﻧﺒ ــﺎﻝﹺ ﺍﻳ ــﻦ ﺭﺧ ــﺪﺍﺩﻫﺎ‬ ‫ﲨﺎﻋــﺎﺕ ﺑﺰﺭﮔــﯽ ﺍﺯ ﺗﺮﮐــﺎﻥ‪ ‬ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ ﺍﻧــﺎﺗﻮﻟﯽ ﺗﻮﺳــﻂ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺑــﻪﺩﺭﻭﻥ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ‬

‫ﮐﻮﭼﺎﻧــﺪﻩ ﺷــﺪﻧﺪ ﺗــﺎ ﺗﺮﮐﻴــﺐ ﲨﻌﻴﺘــﯽ ﺩﺭ ﺍﻳــﻦ ﻣﻨﻄﻘــﻪ ﺑــﻪﻧﻔــﻊ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺑــﺮ ﻫــﻢ ﲞــﻮﺭ‪‬ﺩ ﻭ‬

‫ﻣﻨﻄﻘﻪ ﺗﺮﮎﻧﺸﻴﻦ ﺷﻮﺩ‪.‬‬

‫‪١‬‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺁﻥ ﭘﺲ ﺑﻪ ﳘﺎﻥ ﺭﺳﻢﹺ ﺟﻬﺎﺩ ﺩﻳﺮﻳﻨﻪﺷﺎﻥ ﺑﺮﮔﺸﺘﻨﺪ‪ ،‬ﻭ ﺩﺭ ﲪﻼﺗـﯽ ﮐـﻪ‬

‫ﺍﺯ ﺭﺍﻩ ﺍﺭﺩﺑﻴ ـ ــﻞ ﺑ ـ ــﻪ ﺍﺭﺍﻥ ﻭ ﺷ ـ ــﺮﻭﺍﻥ ﺑﺮﺩﻧ ـ ــﺪ ﺁﻥ ﺳ ـ ــﺮﺯﻣﻴﻦ ﺭﺍ ﻣﺘ ـ ــﺼﺮﻑ ﺷ ـ ــﺪﻩ ﺧﺎﻧ ـ ــﺪﺍﻥ‪‬‬

‫ﺷــﺮﻭﺍﻥﺷــﺎﻫﺎﻥ ﺭﺍ ﺑــﻪﮐﻠــﯽ ﻧــﺎﺑﻮﺩ ﻭ ﮐــﺸﻮﺭﺷﺎﻥ ﺭﺍ ﺿــﻤﻴﻤﮥ ﻗﻠﻤــﺮﻭ ﺧــﻮﻳﺶ ﮐــﺮﺩﻩ ﺑــﻪ ﺗﻐﻴﻴــﺮ‬ ‫ﺩﺍﺩﻥ ﺧﺸﻮﻧﺖﺁﻣﻴ ﹺﺰ ﻣﺬﻫﺐ ﻣﺮﺩﻡ ﳘﺖ ﮔﻤﺎﺷﺘﻨﺪ‪ .‬ﳘﭽﻨﻴﻦ ﺩﺭ ﲪـﻼﺕ ﺟﻬـﺎﺩﯼ ﺍﺯ ﺭﺍﻩ‬

‫ﺍﺭﺍﻥ ﺑــﻪ ﮔﺮﺟــﺴﺘﺎﻥ ﮐــﻪ ﺑــﻪ ﻫــﺪﻑ ﻏﻨﻴﻤﺘﮕﻴــﺮﯼ ﺍﳒــﺎﻡ ﻣــﯽﺷــﺪ‪ ،‬ﺿــﻤﻦ ﺗــﺎﺭﺍﺝ ﻭ ﲣﺮﻳــﺐ‬

‫ﺁﺑﺎﺩﻳﻬﺎﯼ ﮔﺮﺟﺴﺘﺎﻥ ﲞﺸﻬﺎﺋﯽ ﺍﺯ ﺁﻥ ﺳـﺮﺯﻣﻴﻦ ﺭﺍ ﻧﻴـﺰ ﺑـﻪ ﻗﻠﻤـﺮﻭ ﺧـﻮﻳﺶ ﺍﻓﺰﻭﺩﻧـﺪ‪ .‬ﺍﻳـﻦ‬

‫ﺩﺭ ﺣ ــﺎﻟﯽ ﺑ ــﻮﺩ ﮐ ــﻪ ﺗﱪﻳ ــﺰ ﻭ ﲞ ــﺶ ﺍﻋﻈ ــﻢ ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﻭ ﻧﻴ ــﺰ ﺍﺳ ــﺘﺎﻥ ﳘ ــﺪﺍﻥ ﻭ ﺳﺮﺍﺳ ــﺮ‬

‫ﲰـﺎ‬ ‫ﮐﺮﺩﺳﺘﺎﻥ ﺩﺭ ﺍﺷﻐﺎﻝ ﺗﺮﮐﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺑﻮﺩ‪ ،‬ﻭ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ ﻃﺒـﻖ ﻗـﺮﺍﺭﺩﺍﺩ ﻧﻨﮕﻴﻨـﯽ ﺭ ‪‬‬ ‫ﺍﻳﻦ ﲞﺶ ﺍﺯ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﻋﺜﻤﺎﻧﻴﺎﻥ ﲢﻮﻳﻞ ﺩﺍﺩﻩ ﺑﻮﺩ‪.‬‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﻪ ﺩﺭ ﺳﺘﻢ ﺑﻪ ﺍﻳﺮﺍﻧﻴﺎﻥﹾ ﺷﻴﺮ ﻣﯽﳕﻮﺩﻧﺪ‬

‫ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺍﻳﺮﺍﻥ ﻣﻮﺵ ﺣﻘﻴﺮﯼ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺩﺭ ﻧﻴﻤﮥ ﳔﺴﺖ‪ ‬ﺳﺪﮤ ﺩﻫﻢ ﺧﻮﺭﺷﻴﺪﯼ ﺁﻧﭽﻪ ﺑﻪﻧﺎﻡ ﮐـﺸﻮﺭ ﺍﻳـﺮﺍﻥ ﻣﺎﻧـﺪﻩ ﺑـﻮﺩ ﺍﻳـﺮﺍﻥ‬

‫ﻣﺮﮐﺰﯼ ﻭ ﺟﻨﻮﺑﯽ ﻭ ﮔـﻴﻼﻥ ﻭ ﻣﺎﺯﻧـﺪﺭﺍﻥ ﻭ ﺍﺭﺍﻥ ﻭ ﺷـﺮﻭﺍﻥ ﺑـﻮﺩ‪ .‬ﺳـﻐﺪ ﻭ ﺧـﻮﺍﺭﺯﻡ ﻭ ﲞـﺸﯽ‬

‫ﺍﺯ ﺧﺮﺍﺳــﺎﻥ ﻭ ﲞــﺶ ﺍﻋﻈــﻢ ﮔﺮﮔــﺎﻥ ﺩﺭ ﺍﺷــﻐﺎﻝ ﺍﺯﺑﮑــﺎﻥ ﺑــﻮﺩ‪ ،‬ﻭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﻭ ﳘــﺪﺍﻥ ﻭ‬ ‫ﲰــﺎ ﻭ ﻃﺒــﻖ ﺗﻮﺍﻓﻘﻨﺎﻣــﮥ ﮐﺘﺒــﯽ ﺑــﻪﺍﺷــﻐﺎﻝ ﺗﺮﮐــﺎﻥ‬ ‫ﺩﻳــﺎﺭ ﺑﮑــﺮ ﻭﮐﺮﺩﺳــﺘﺎﻥ ﺑــﻪﺍﺿــﺎﻓﻪ ﻋــﺮﺍﻕ ﺭ ‪‬‬

‫‪ .1‬ﻭﻗﺘﯽ ﺑﻪﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺍﺯ ﺯﻣﺎﻥ ﺧﺰﺵ ﺗﺮﮐﺎﻥ ﺍﻭﻏﻮﺯ ﺩﺭ ﻟﺸﮑﺮﮐﺸﻴﻬﺎﯼ ﺳﻠﺠﻮﻗﻴﺎﻥ ﺑﻪﺑﻌﺪ‬ ‫ﺩﻧﺒﺎﻝ ﻣﯽﮐﻨﻴﻢ ﻣﯽﺑﻴﻨﻴﻢ ﮐﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺻﺪﻣﻪ ﺭﺍ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺗﺮﮐﺎﻥ ﺩﻳﺪﻩﺍﻧﺪ‪ .‬ﺯﻳﺮﺍ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﺮﺑﺮﮐﺖﺗﺮﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩ ﻭ ﺑﻴﺸﺘﺮﻳﻦ ﺗﺸﻮﻳﻖ ﺑﺮﺍﯼ ﺭﺍ ﺧﺰﺵ ﲨﺎﻋﺎﺕ‬ ‫ﺗﺮﮎ ﺩﺍﺷﺖ‪.‬‬

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‫‪www.IrPDF.com‬‬

‫‪۲۲۷‬‬ ‫ﻋﺜﻤــﺎﻧﯽ ﺩﺍﺩﻩ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺑﻌــﺪﻫﺎ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ﻋﺒــﺎﺱ ﺍﻭﻝ ﮐــﻪ ﺩﺧﺎﻟــﺖ ﺟﺎﺳﻮﺳــﺎﻥ‬ ‫ﺍﻧﮕﻠﻴــﺴﯽ ﺩﺭ ﺩﺭﺑــﺎﺭ ﺻــﻔﻮﯼ ﺑــﻪﻫــﺪﻑ ﻣﻮﺍﺟﻬــﻪ ﺑــﺎ ﺧﻄــﺮ ﻋﺜﻤــﺎﻧﯽ ﺍﻭﺝ ﮔﺮﻓــﺖ ﻭ ﺍﺭﺗــﺶ‬ ‫ﺻﻔﻮﯼ ﺑﺎ ﺗﺸﻮﻳﻖ ﻭ ﻫﺪﺍﻳﺖ ﻭ ﮐﻤﮑﻬﺎﯼ ﻓﻨﯽﹺ ﺁ‪‬ﺎ ﺗﻘﻮﻳﺖ ﺷﺪ‪ ،‬ﻋﺜﻤﺎﻧﻴﺎﻥ ﺍﺳﺘﺎﻥ ﳘـﺪﺍﻥ‬

‫ﻭ ﺍﻧﺪﮐﯽ ﺍﺯ ﮐﺮﺩﺳﺘﺎﻥ ﺑﻪﻋﻼﻭﻩ ﺗﱪﻳﺰ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ‬ﮐﻨﻮﻧﯽﹺ ﺭﺍ ﺑﻪ ﺻﻔﻮﻳﺎﻥ ﺑﺎﺯﭘﺲ ﺩﺍﺩﻧﺪ‬ ‫ﮐﻪ ﺩﺍﺳﺘﺎﻥ ﺩﺭﺍﺯﯼ ﺩﺍﺭﺩ‪.‬‬

‫ﻣﻨﻄﻘ ــﮥ ‪‬ﻣـ ــﮏﮐﹸ ــﺮﺍﻥ )ﺑﻠﻮﭼـ ــﺴﺘﺎﻥ( ﭼﻮﻧﮑ ــﻪ ﻓﻘﻴـ ــﺮ ﺑ ــﻮﺩ ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﺑ ــﻪﺁﻥ ﺗـ ــﻮﺟﻬﯽ‬

‫ﻧﺪﺍﺷـﺘﻨﺪ؛ ﻟــﺬﺍ ﺍﻳــﻦ ﻣﻨﻄﻘــﻪ ﺑــﻪﺣــﺎﻝ ﺧــﻮﺩ ﺭﻫــﺎ ﮔﺮﺩﻳــﺪ ﻭ ﺷــﺎﻣﻞ ﺳــﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻧــﺸﺪ‪.‬‬

‫ﭼﻨﺪﺩﻫ ــﻪ ﺑﻌ ــﺪ ﲞ ــﺶ ﻋﻤ ــﺪﮤ ﻣ ــﮏﮐ ــﺮﺍﻥ )ﮐﻮﻳﺘ ــﻪ‪ ،‬ﮐ ــﻼﺕ‪ ،‬ﺧ ــﻀﺪﺍﺭ‪ ،‬ﺗﺮﺑ ــﺖ‪ ،‬ﮔ ــﻮﺍﺩﺭ(‬

‫ﻼ ﺍﻳﺮﺍﻧ ــﯽ ﮐ ــﻪ ﳘ ــﮥ ﻣ ــﺮﺩﻣﺶ‬ ‫ﺿ ــﻤﻴﻤﮥ ﻗﻠﻤ ــﺮﻭ ﺗﻴﻤﻮﺭﻳ ــﺎﻥ‪ ‬ﻫﻨ ــﺪ ﺷ ــﺪ‪ .‬ﺍﻳ ــﻦ ﺳ ــﺮﺯﻣﻴﻦﹺ ﮐ ــﺎﻣ ﹰ‬

‫ﺍﻳﺮﺍﻧﯽﻧﮋﺍﺩ ﻭ ﺍﻳﺮﺍﻧﯽﺯﺑﺎﻥﺍﻧﺪ )ﻭ ﺍﮐﻨـﻮﻥ ﻧﻴـﺰ ﺑـﻪﺍﻳﺮﺍﻧـﯽﻧـﮋﺍﺩ ﺑـﻮﺩﻥ‪ ‬ﺧﻮﺩﺷـﺎﻥ ﻣـﯽﻧﺎﺯﻧـﺪ(‬

‫ﺑﺮﺍﯼ ﳘﻴﺸﻪ ﻭ ﺗـﺎ ﺍﻣـﺮﻭﺯ ﺍﺯ ﺍﻳـﺮﺍﻥ ﺟـﺪﺍ ﻣﺎﻧـﺪ‪ ،‬ﻭ ﭘـﺲ ﺍﺯ ﺗـﺸﮑﻴﻞ ﮐـﺸﻮﺭ ﻧﻮﭘـﺎﯼ ﭘﺎﮐـﺴﺘﺎﻥ‬

‫ﺑﻪﺳﺎﻝ ‪۱۳۲۷‬ﺥ‪ ،‬ﺑﻪﺻﻮﺭﺕ ﻳﮏ ﺍﻳﺎﻟﺖ‪ ‬ﻧﻴﻤﻪﺧﻮﺩﳐﺘﺎ ﹺﺭ ﺍﻳﻦ ﮐﺸﻮﺭ ﺩﺭﺁﻣـﺪ ﻭ ﺑﻠﻮﭼـﺴﺘﺎﻥ‪‬‬ ‫ﭘﺎﮐﺴﺘﺎﻥ ﻧﺎﻣﻴﺪﻩ ﺷﺪ‪ .‬ﻋﺮﺍﻕ ﻭ ﺍﺭﺯﳒـﺎﻥ ﻭ ﺩﻳـﺎﺭ ﺑﮑـﺮ ﻧﻴـﺰ ﺩﻳﮕـﺮ ﻫـﻴﭻﮔـﺎﻩ ﺑـﻪ ﺩﺍﻣـﻦ ﺍﻳـﺮﺍﻥ‬ ‫ﺑﺮﻧﮕﺸﺖ‪ .‬ﭘﺲ ﺍﺯ ﺟﻨﮓ ﺍﻭﻝ ﺟﻬﺎﻧﯽ ﻋﺮﺍﻕ ﻭ ﲞﺸﯽ ﺍﺯ ﮐﺮﺩﺳﺘﺎﻥ‪ ،‬ﺑﺎ ﺍﺭﺍﺩﮤ ﺍﻧﮕﻠﺴﺘﺎﻥ‬

‫ﻭ ﻓﺮﺍﻧﺴﻪ )ﻃﺒﻖ ﭘﻴﻤﺎﻥ‪ ‬ﻣﻮﺳﻮﻡ ﺑﻪ ﺳﺎﻳﮑﺲ ﻭ ﭘﻴﮑﻮ( ﺑﻪ ﻳﮏ ﮐـﺸﻮﺭ ﺑـﻪﺻـﻮﺭﺗﯽ ﮐـﻪ ﺍﻣـﺮﻭﺯ‬ ‫ﻫ ــﺴﺖ ﻳﻌﻨ ــﯽ ﮐ ــﺸﻮﺭ ﻋ ــﺮﺍﻕ ﺗﺒ ــﺪﻳﻞ ﺷ ــﺪ؛ ﻭ ﺍﺭﺯﳒ ــﺎﻥ ﻭ ﺩﻳ ــﺎﺭ ﺑﮑ ــﺮ ﻭ ﲞ ــﺶ ﺍﻋﻈ ــﻢ‬

‫ﮐﺮﺩﺳﺘﺎﻥ ﳘﭽﻨـﺎﻥ ﺟـﺰﻭ ﮐـﺸﻮﺭ ﺗﺮﮐﻴـﻪ ﻣﺎﻧﺪﻧـﺪ‪ .‬ﺍﻳﺮﺍﻧﻴـﺎﻥ‪ ‬ﺍﻳـﻦ ﲞـﺶ ﺍﺯ ﺗﺮﮐﻴـﻪ ﺗـﺎ ﺍﻣـﺮﻭﺯ‬ ‫ﺯﻳﺮ ﺳﺘﻢ ﻣﻀﺎﻋﻒ ﺗﺮﮐﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪ ،‬ﺩﻭﻟﺖ ﺗﺮﮐﻴﻪ ﻫﻨـﻮﺯ ﻧـﮋﺍﺩ ﺁ‪‬ـﺎ ﺑـﻪﻋﻨـﻮﺍﻥ ﻗـﻮﻡﹺ ﮐﹸـﺮﺩ‬

‫ﺭﺍ ﺑﻪﺭﲰﻴﺖ ﳕﯽﺷﻨﺎﺳﻨﺪ‪ ،‬ﻭ ﻫﻨﻮﺯ ﻓﺸﺎﺭ ﺑﺮﺍﯼ ﺗ‪‬ﺮﮎﺳﺎﺯﯼﹺ ﺁ‪‬ﺎ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ‪.‬‬

‫ﮔــﺴﺘﺮﺵ ﺳــﻠﻄﮥ ﻋﺜﻤــﺎﻧﯽ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧــﮥ ﻋﺮﺑــﯽ ﻟﻄﻤــﮥ ﺗــﺎﺭﻳﺨﯽ ﺑﺰﺭﮔــﯽ ﺑــﻪﲤــﺪﻥ‬

‫ﻣﻨﻄﻘــﻪ ﺯﺩ ﻭ ﻣﻠﺘــﻬﺎﯼ ﻣﻨﻄﻘــﻪ ﺭﺍ ﺍﺯ ﮐــﺎﺭﻭﺍﻥ ﲤــﺪﻧﯽ ﻋﻘــﺐ ﻧﮕــﺎﻩ ﺩﺍﺷــﺖ‪ .‬ﻋﺜﻤﺎﻧﻴــﺎﻥ ‪۴۰۰‬‬

‫ﺳﺎﻝ ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑـﯽ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧـﻪ ﻭ ﲞـﺸﯽ ﺍﺯ ﴰـﺎﻝ ﺁﻓﺮﻳﻘـﺎ ﺭﺍ ﺩﺭ ﺍﺷـﻐﺎﻝ ﺩﺍﺷـﺘﻨﺪ ﻭ‬ ‫ﺍﻣﭙﺮﺍﺗ ــﻮﺭﯼ ﺑ ــﺴﻴﺎﺭ ‪‬ﻨ ــﺎﻭﺭﯼ ﺭﺍ ﺗ ــﺸﮑﻴﻞ ﺩﺍﺩﻩ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺩﺭ ﺍﻳ ــﻦ ﺩﻭﺭﺍﻥ ﺩﺭﺍﺯ ﻫ ــﻴﭻ ﮐ ــﺎﺭ‬

‫ﻓﺮﻫﻨﮕــﯽ ﺩﺭﺧــﻮ ﹺﺭ ﺫﮐــﺮﯼ ﺩﺭ ﺍﻣﭙﺮﺍﺗــﻮﺭﯼ ﻋﺜﻤــﺎﻧﯽ ﺻــﻮﺭﺕ ﻧﮕﺮﻓــﺖ‪ ،‬ﻳــﮏ ﺩﺍﻧــﺸﻤﻨﺪ ﮐــﻪ‬

‫ﻧﺎﻣﯽ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺩﺭ ﻫﻴﭻﮐﺪﺍﻡ ﺍﺯ ﮐﺸﻮﺭﻫﺎﯼ ﺗﺎﺑﻊ ﻋﺜﻤﺎﻧﯽ ﭘﻴﺪﺍ ﻧﺸﺪ‪ ،‬ﻳـﮏ ﮐﺘـﺎﺑﯽ ﮐـﻪ‬

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‫‪www.IrPDF.com‬‬

‫‪۲۲۸‬‬ ‫ﺍﻣﺮﻭﺯ ﺑﺸﻮﺩ ﺑﻪﺁﻥ ﺍﻓﺘﺨﺎﺭ ﮐﺮﺩ ﻧﻮﺷﺘﻪ ﻧﺸﺪ‪ ،‬ﻓﻘﻪ ﻧﻴﺰ ﺩﺭ ﳘﺎﻥ ﻭﺿﻌﯽ ﻣﺎﻧﺪ ﮐﻪ ﺩﺭ ﺁﺳـﺘﺎﻧﮥ‬ ‫ﺍﺷﻐﺎﻝ ﺍﻳﻦ ﮐﺸﻮﺭﻫﺎ ﺗﻮﺳﻂ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺩﺍﺷـﺖ‪ ،‬ﻭ ﺍﺯ ﺁﻥ ﭘـﺲ ﺣﺘـﯽ ﻳـﮏ ﻓﻘﻴـﻪ ﻧﺎﻣـﺪﺍﺭ ﺩﺭ‬ ‫ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ ﭘﻴﺪﺍ ﻧﺸﺪ؛ ﺗﺎ ﺁﻧﮕﺎﻩ ﮐﻪ ﺳﻠﻄﮥ ﻋﺜﻤﺎﻧﯽ ﺭﻭ ﺑﻪ ﺍﻓﻮﻝ ‪‬ـﺎﺩ ﻭ ﳏﻤـﺪ ﻋﺒـﺪﻩ‬

‫ﻭ ﻋﺒــﺪﺍﻟﺮﲪﺎﻥ ﮐــﻮﺍﮐﺒﯽ ﭘﻴــﺪﺍ ﺷــﺪﻧﺪ‪ .‬ﻣــﺼﺮ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳــﻠﻄﻨﺖ ﳑﺎﻟﻴــﮏ ﺩﻭﺭﺍﻥ ﺷــﮑﻮﻩ‬

‫ﺧــﻮﻳﺶ ﺭﺍ ﻣــﯽﮔﺬﺭﺍﻧــﺪ‪ .‬ﻭﻟ ــﯽ ﺑــﺎ ﺍﻓﺘــﺎﺩﻥ ﻣــﺼﺮ ﺑ ــﻪﺩﺳــﺖ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺩﻭﺭﺍﻥ ﺩﺭﺍﺯﻣ ــﺪﺕ‪‬‬

‫ﺍﳓﻄﺎﻁ ﻣﺼﺮ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ؛ ﺩﻭﺭﺍﻧـﯽ ﮐـﻪ ﺗـﺎ ﺍﻭﺍﺧـﺮ ﺭﻭﺯﮔـﺎﺭ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﻭ ﺭﻭﯼ ﮐـﺎﺭ ﺁﻣـﺪﻥ‬ ‫ﳏﻤﺪﻋﻠﯽ ﺑﻴﮏ ﮐﺒﻴﺮ ﻭ ﺩﺳﺖﻳﺎﺑﯽ ﻣﺼﺮ ﺑﻪ ﺧﻮﺩﳐﺘـﺎﺭﯼ ﺍﺩﺍﻣـﻪ ﻳﺎﻓـﺖ‪ .‬ﲤـﺪﻥ ﻣﻮﺳـﻮﻡ‬

‫ﺑـﻪ ﺍﺳــﻼﻣﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳـﻠﻄﻨﺖ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﻭﺍﻗ ‪‬ﻌــﺎ ﺑـﻪ ﻗﻬﻘــﺮﺍ ﺭﻓــﺖ‪ .‬ﻋﺜﻤﺎﻧﻴـﺎﻥ ﲤــﺪﻥﺳــﺘﻴﺰ‬ ‫ﻧﺒﻮﺩﻧــﺪ ﻭﻟــﯽ ﲤــﺪﻥﺳــﺎﺯ ﻫــﻢ ﻧﺒﻮﺩﻧــﺪ؛ ﺯﻳــﺮﺍ ﺍﺯﻧﻈــﺮ ﻧــﮋﺍﺩﯼ ﻗــﻮﻣﯽ ﻧﺒﻮﺩﻧــﺪ ﮐــﻪ ﺑﺘﻮﺍﻧﻨــﺪ‬

‫ﲤـﺪﻥﺳـﺎﺯﯼ ﮐﻨﻨـﺪ‪ .‬ﺍﻟﺒﺘـﻪ ﻣـﺴﺎﺟﺪ ﺑـﺴﻴﺎﺭ ﺯﻳـﺎﺩﯼ ﺳـﺎﺧﺘﻨﺪ ﺑـﺮﺍﯼ ﺁﻧﮑـﻪ ‪‬ـﺸﺖ ﺭﺍ ﻋـﻮﺽ‬

‫ﺑﮕﻴﺮﻧﺪ؛ ﺯﻳـﺮﺍ ﺍﺯ ﻓﻘﻴﻬـﺎﻥ ﻭ ﻣﺘﻮﻟﻴـﺎﻥ‪ ‬ﻣـﺴﺎﺟﺪ ﺷـﻨﻴﺪﻩ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﻫﺮﮐـﻪ ﺩﺭ ﺍﻳـﻦ ﺩﻧﻴـﺎ ﻳـﮏ‬

‫ﺧﺎﻧــﻪﺋــﯽ ﺑــﺮﺍﯼ ﻋﺒــﺎﺩﺕ‪ ‬ﺍﷲ ﺑــﺴﺎﺯﺩ ﺩﺭ ﺁﺧــﺮﺕ ﻳــﮏ ﮐــﺎﺧﯽ ﺩﺭ ‪‬ــﺸﺖ ﻋــﻮﺽ ﺧﻮﺍﻫــﺪ‬ ‫ﮔﺮﻓﺖ‪.‬‬

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‫‪www.IrPDF.com‬‬

‫ﲞﺶﭼﻬﺎﺭﻡ‬

‫ﻲ‬ ‫ﭘﻲآﻣﺪﻫﺎيﻓﺮﻫﻨﮕﻲاﺟﺘﻤﺎﻋ ِ‬ ‫ﻇﻬﻮرﻗﺰﻟﺒﺎﺷﺎندراﻳﺮان‬

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‫‪www.IrPDF.com‬‬

‫ﮔﻔﺘﺎﺭ ﳔﺴﺖ‬

‫ﺳﺎﺯﻣﺎﻥﻭﺗﺸﮑﻴﻼﺕﻗﺰﻟﺒﺎﺷﺎﻥﺻﻔﻮﯼ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ )ﺻﻮﻓﻴﺎﻥ(‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﻣﺆﺳﺲ ﺳﻠﻄﻨﺖ ﺻﻔﻮﯼ ﺍﺯ ‪ ۹‬ﻗﺒﻴﻠﮥ ﺗ‪‬ﺮﮎ ﺍﻫﻞ ﺍﻧـﺎﺗﻮﻟﯽ ﺑﻮﺩﻧـﺪ‪ .‬ﭘـﺲ ﺍﺯ‬ ‫ﺁﻧﮑﻪ ﺩﻳﮕﺮ ﲨﺎﻋﺎﺕ ﺗﺮﮎ ﺍﻧﺎﺗﻮﻟﯽ ﺑـﻪ ﺍﻣﻴـﺪ ﺩﺳـﺘﻴﺎﺑﯽ ﺑـﻪ ﻏﻨـﺎﻳﻢ ﺍﻳـﺮﺍﻥ ﺑـﻪ ﺩﺭﻭﻥ ﮐـﺸﻮﺭ‬ ‫ﻣﺎ ﮐﻮﭺ ﺩﺍﺩﻩ ﺷﺪﻧﺪ ﺑﻪ ‪ ۱۴‬ﻗﺒﻴﻠـﻪ ﺑـﺎﻟﻎ ﮔـﺸﺘﻨﺪ؛ ﻭ ﺩﺭ ﺁﻳﻨـﺪﻩ ﭼﻨﺎﻧﮑـﻪ ﮔﻔﺘـﻴﻢ ﲨﻌـﺸﺎﻥ‬

‫ﺑﻪ ‪ ۷۲‬ﻗﺒﻴﻠﻪ ﻭ ﻃﺎﻳﻔﮥ ﺑﺰﺭﮒ ﻭ ﮐﻮﭼﮏ ﺭﺳﻴﺪ‪ .‬ﲡﻤﻊ ﻣﺮﺩﺍﻥ ﺍﻳﻦ ﻗﺒﺎﻳﻞ ﺩﺭ ﭘﻴﺮﺍﻣـﻮﻥ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴــﻞ ﺑــﻪﮔﻮﻧــﻪﺋــﯽ ﺑــﻮﺩ ﮐــﻪ ﺩﺭ ﳎﻤــﻮﻉ ﺧــﻮﺩ ﺣﺎﻟــﺖ ﺩﺳــﺘﻪﺟــﺎﺕ ﺑــﺰﺭﮒ ﺍﺷــﻐﺎﻟﮕ ﹺﺮ‬ ‫ﻣﺘــﺸﮑﻞ ﺍﺯ ﭼﻨــﺪ ﺩﻩ ﻫــﺰﺍﺭ ﻣــﺮﺩ ﺟﻨﮕــﯽ ﺑــﺎ ﺍﻓــﺮﺍﺩ ﺧــﺎﻧﻮﺍﺩﻩﺷــﺎﻥ ﺭﺍ ﺩﺍﺷــﺘﻨﺪ ﻭ ﳘــﻮﺍﺭﻩ ﺩﺭ‬

‫ﻣﻨﺎﻃﻖ ﳐﺘﻠﻒ ﮐﺸﻮﺭ ﺩﺭ ﻧﻘﻞ ﻭ ﺍﻧﺘﻘﺎﻝ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﻫﻴﭻ ﻧﻘﻄﻪ ﺍﺯ ﺍﻳـﺮﺍﻥ ﺳـﮑﻮﻥ ﻭ ﺛﺒـﺎﺕ‬ ‫ﻧﺪﺍﺷــﺘﻨﺪ‪ ،‬ﺯﻳــﺮﺍ ﺳــﻨﺖ‪ ‬ﺯﻧــﺪﮔﯽ ﺑﻴﺎﺑــﺎﻧﮕﺮﺩﯼﹺ ﺩﻳﺮﻳﻨــﻪ ﺑــﻪﺁ‪‬ــﺎ ﻋــﺎﺩﺕ ﺩﺍﺩﻩ ﺑــﻮﺩ ﮐــﻪ ﺑــﺮﺍﯼ‬ ‫ﻣﺪﺕ ﺩﺭﺍﺯﯼ ﺩﺭ ﻳﮏ ﻧﻘﻄﻪ ﺟﺎﮔﻴﺮ ﻧﺒﺎﺷﻨﺪ‪.‬‬

‫ﻫﻴﭻﮐﺪﺍﻡ ﺍﺯ ﻗﺒﺎﻳﻞ ﻗﺰﻟﺒﺎﺵ ﭘﻴﺶ ﺍﺯ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺩﺭ ﺍﻳـﺮﺍﻥ ﻧﺰﻳـﺴﺘﻪ ﺑـﻮﺩ‪ .‬ﭘـﻴﺶ‬

‫ﺍﺯ ﺍﻳﻦ ﺩﻳﺪﻳﻢ ﮐﻪ ﺗﻴﻤﻮﺭ ﻟﻨﮓ ﲨﻌﯽ ﺍﺯ ﺗﺎﺗﺎﺭﻫﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺧﺎﻧﻘﺎﻩ ﺷﻴﺦ ﺻـﻔﯽ ﻫﺪﻳـﻪ‬ ‫ﺩﺍﺩ ﻭ ﺍﻳﻨﻬﺎ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻌﺪﻫﺎ ﳘﺮﺍﻩ ﺷﻴﺦ ﺟﻨﻴﺪ ﺑﻪﺍﻧﺎﺗﻮﻟﯽ ﮔﺮﻳﺨﺘﻨﺪ ﻭ ﺩﺭ ﺁﳒـﺎ ﺑـﻪﳘـﺮﺍﻩ‬ ‫ﺷ ــﻴﺦ ﺟﻨﻴ ــﺪ ﻣ ــﺬﻫﺐ ﺑﮑﺘﺎﺷ ــﯽ ﮔﺮﻓﺘﻨ ــﺪ ﻭ ﻫ ــﺴﺘﮥ ﻣﺮﮐ ــﺰﯼ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺭﺍ ﺗ ــﺸﮑﻴﻞ ﺩﺍﺩﻧ ــﺪ‪.‬‬

‫ﺳﭙﺲ ﺩﻳﺪﻳﻢ ﮐﻪ ﳔﺴﺘﻴﻦ ﺑﺎﺭﯼ ﮐﻪ ﲨﻌﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﳘﺮﺍﻩ ﺷـﻴﺦ ﺟﻨﻴـﺪ‬ ‫ﻭﺍﺭﺩ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺷــﺪﻧﺪ ﺩﺭ ﺯﻣــﺎﻥ ﺍﻭﺯﻭﻥ ﺣــﺴﻦ ﺑــﻮﺩ‪ .‬ﺍﻳﻨــﻬﺎ ﻧﻴ ـﺰ ﺩﻳــﺪﻳﻢ ﮐــﻪ ﭼﻨــﺪﯼ ﺑﻌــﺪ‬

‫)ﭘﺲ ﺍﺯ ﮐﺸﺘﻪ ﺷﺪﻥ‪ ‬ﺷﻴﺦ ﺟﻨﻴﺪ( ﺑﻪ ﺍﻧﺎﺗﻮﻟﯽ ﺑﺮﮔﺸﺘﻨﺪ‪ .‬ﭘـﺲ ﺍﺯ ﺁﻥ ﺩﻳـﺪﻳﻢ ﮐـﻪ ﲨﻌـﯽ ﺍﺯ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭﺍﺭﺩ ﺷﺪﻩ ﭘﻴﺮﺍﻣﻮﻥ ﺷﻴﺦ ﺣﻴﺪﺭ )ﭘﺴﺮ ﺷﻴﺦ ﺟﻨﻴﺪ( ﮔﺮﺩ ﺁﻣﺪﻧـﺪ‪،‬‬ ‫ﻭ ﺑـﺎﺯ ﭘـﺲ ﺍﺯ ﮐــﺸﺘﻪ ﺷـﺪﻥ ﺍﻭ ﺍﺯ ﺍﻳــﺮﺍﻥ ﮔﺮﻳﺨﺘـﻪ ﺑــﻪ ﺍﻧـﺎﺗﻮﻟﯽ ﺑﺮﮔــﺸﺘﻨﺪ‪ .‬ﭘـﺲ ﺍﺯ ﭼﻨﺪﺳــﺎﻝ‬

‫ﺑﺎ ﹺﺭ ﺩﻳﮕﺮ ﺩﺭ ﺯﻣﺎﻥ ﺭﺳﺘﻢ ﻣﻴﺮﺯﺍ ﺑﺎﻳﻨﺪﺭ ﺩﻳﺪﻳﻢ ﮐﻪ ﲨﻌﯽ ﺍﺯ ﺁ‪‬ﺎ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﺁﻣـﺪﻩ ﭘﻴﺮﺍﻣـﻮﻥ‬

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‫‪۲۳۱‬‬ ‫ﺳﻠﻄﺎﻥ ﻋﻠﯽ ﮔﺮﺩ ﺁﻣﺪﻧﺪ‪ ،‬ﻭ ﺑﺎﺯ ﻫﻢ ﭘﺲ ﺍﺯ ﮐﺸﺘﻪ ﺷﺪﻥ‪ ‬ﺳﻠﻄﺎﻥ ﻋﻠﯽ ﺍﺯ ﺍﻳﺮﺍﻥ ﮔﺮﻳﺨﺘﻨﺪ‪.‬‬ ‫ﺍﺯ ﺁﻥ ﭘــﺲ ﻫﻔــﺖ ﺗــﻦ ﺍﺯ ﺳــﺮﺍﻥ ﺁ‪‬ــﺎ ﮐــﻪ ﺧﻠﻴﻔــﻪﻫــﺎﯼ ﺍﻋﻈــﻢ ﻭ »ﺍﻫــﻞ ﺍﺧﺘــﺼﺎﺹ« ﻧﺎﻣﻴــﺪﻩ‬ ‫ﺷﺪﻧﺪ ﺩﺭ ﮔﻴﻼﻥ ﺩﺭ ﮐﻨﺎﺭ ﺍﲰﺎﻋﻴﻞ ﻣﺎﻧﺪﮔﺎﺭ ﺷﺪﻧﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪ‪.‬‬

‫ﺳﭙﺲ ﭼﻨﺎﻧﮑـﻪ ﺩﻳـﺪﻳﻢ‪ ،‬ﺑـﺎ ﻇﻬـﻮﺭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﺁﻏـﺎﺯ ﻗـﺪﺭﺕﺟـﻮﻳﯽﹺ ﺍﻭ‪ ،‬ﺧـﺰﺵ‬

‫ﺑﺰﺭﮒ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺩﺭﻭﻥ ﺍﻳﺮﺍﻥ ﺩﺭ ﺧﻼﻝ ﭼﻨﺪ ﺳﺎﻝ ﺍﳒﺎﻡ ﮔﺮﻓﺖ ﺗﺎ‬

‫ﺁﻧﮕﺎﻩ ﮐﻪ ﲞﺶ ﺑﺰﺭﮔﯽ ﺍﺯ ﺍﻳﺮﺍﻥ )ﻧﻴﻤﮥ ﻏﺮﺑﯽ ﺍﻳﺮﺍﻥﺯﻣﻴﻦ( ﺭﺍ ﺗﺴﺨﻴﺮ ﮐﺮﺩﻧﺪ‪.‬‬

‫ﮐﻠﻴ ــﺖ ﻓﺮﻫﻨــﮓ‪ ‬ﺩﻳﻨــﯽﹺ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻋﺒ ــﺎﺭﺕ ﺑ ــﻮﺩ ﺍﺯ ﳎﻤﻮﻋ ــﻪﺋ ــﯽ ﺷ ــﻌﺎﺋﺮ ﺍﺑﺘ ــﺪﺍﻳﯽﹺ‬

‫ﺑﺮﺁﻣﺪﻩ ﺍﺯ ﻧﻴﺎﭘﺮﺳﺘﯽﹺ ﺩﻳﺮﻳﻨﻪ ﮐﻪ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺗﺮﮐﺴﺘﺎﻥ ﺑﺎ ﺧﻮﺩ ﺑﻪ ﺍﻧﺎﺗﻮﻟﯽ ﺑﺮﺩﻩ ﺑﻮﺩﻧـﺪ‪،‬‬ ‫ﻭ ﭼﻮﻥ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻧﺪ ﺑﻪ ﺷﮑﻞ ﺷـﻴﺦﭘﺮﺳـﺘﯽ ﻭ ﭘﻴﺮﭘﺮﺳـﺘﯽ ﻭ ﻭﻟـﯽﭘﺮﺳـﺘﯽ ﻭ ﻋﻠـﯽﭘﺮﺳـﺘﯽ‬ ‫ﺩﺭﺁﻣﺪ‪ .‬ﺁ‪‬ﺎ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺩﺭ ﺍﻧﺎﺗﻮﻟﯽ ﭘﻴﺮﺍﻣﻮﻥ ﺷﻴﻮﺥ ﺑﮑﺘﺎﺷﯽ ﮔﺮﺩ ﺁﻳﻨﺪ ﻭ ﻧﺎﻡ ﻣﺴﻠﻤﺎﻥ‬

‫ﻭ ﺷـﻴﻌﻪ ﺑـﻪﺧــﻮﺩ ﺑﮕﻴﺮﻧـﺪ ﭘﻴــﺮﻭ ﺭﻫـﱪﺍﻥ ﺟـﺎﺩﻭﮔﺮ ﻗﺒﻴﻠــﻪﻳـﯽ ﺑﻮﺩﻧــﺪ ﮐـﻪ ﺍﺩﻋـﺎ ﻣــﯽﮐﺮﺩﻧـﺪ ﺑــﺎ‬

‫ﺁﲰﺎﻥ ﺩﺭ ﺍﺭﺗﺒﺎﻁﺍﻧﺪ ﻭ ﺟﻦﻫﺎ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻧﺪ ﻭ ﻣﯽﺗﻮﺍﻧﻨﺪ ﮐﻪ ﺩﺭ ﺍﻣﻮﺭ ﮔﻴﺘـﯽ ﺩﺧـﻞ‬ ‫ﻭ ﺗﺼﺮﻑ ﮐﻨﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻧﺸﺎﻥ ﺍﻳﻦ ﺑﺎﻭﺭ ﺭﺍ ﺣﻔـﻆ ﮐﺮﺩﻧـﺪ ﻭ ﺷـﻴﺦ ﺭﺍ ﺑـﻪﺟـﺎﯼ‬ ‫ﺟﺎﺩﻭﮔﺮ ﻗﺒﻴﻠﻪﻳﯽﺷﺎﻥ ‪‬ﺎﺩﻧﺪ ﻭ ﺍﻭ ﺭﺍ ﻗﺎﺩﺭ ﺑﻪﺩﺧﻞ ﻭﺗﺼﺮﻑ ﺩﺭ ﺍﻣﻮﺭ ﮐﺎﺋﻨﺎﺕ ﭘﻨﺪﺍﺷـﺘﻨﺪ‬

‫ﻭ ﻣــﻮﺭﺩ ﭘﺮﺳــﺘﺶ ﻗــﺮﺍﺭ ﺩﺍﺩﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﺍﻣ ــﺎﻡ ﻋﻠــﯽ ﻭ ﺍﻣﺎﻣــﺎﻥ ﺷــﻴﻌﻪ ﺭﺍ ﮐــﻪ ﺍﻟﺒﺘــﻪ ﺷ ــﻨﺎﺧﺖ‬ ‫ﺩﺭﺳــﺘﯽ ﺍﺯ ﺁ‪‬ــﺎ ﻧﺪﺍﺷــﺘﻨﺪ ﺑــﻪﺟــﺎﯼ ﺗﻮﲤﻬــﺎﯼ ﺳــﺎﺑﻖ ﻗﺒﻴﻠــﻪﻳــﯽﺷــﺎﻥ ‪‬ﺎﺩﻧــﺪ‪ ١،‬ﻭ ﻧــﻪ ﺗﻨــﻬﺎ‬

‫ﺑﺮﺍﯼ ﺍﻳﻨﻬﺎ ﻣﺮﺗﺒﮥ ﻓﺮﺍﺑﺸﺮﯼ ﻗﺎﺋـﻞ ﺷـﺪﻧﺪ ﺑﻠﮑـﻪ ﺑـﻪﺁ‪‬ـﺎ‪ ،‬ﺑـﻪﻭﻳـﮋﻩ ﺑـﻪﺍﻣـﺎﻡ ﻋﻠـﯽ‪ ،‬ﻣﺮﺗﺒـﻪﺋـﯽ‬

‫ﺩﺭﺣ ـﺪ‪ ‬ﺧ ــﺪﺍﯼ ﻣ ــﺴﻠﻤﺎﻧﺎﻥ ﺩﺍﺩﻧــﺪ‪ .‬ﺷ ــﻴﻮﺥ ﻭ ﺧﻠﻔ ــﺎﯼ ﺑﮑﺘﺎﺷ ــﯽ ﮐــﻪ ﺍﺯ ﻣﻴ ــﺎﻥ ﺍﻳ ــﻦ ﺗﺮﮐ ــﺎﻥ‬

‫ﺑﺮﻣﯽﺧﺎﺳﺘﻨﺪ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺭﺍ ﺍﺑﺮﺍﺯ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﳔﺴﺘﻴﻦ ﺭﻭﺡ ﻣﺪﺑﺮ ﻫﺴﺘﯽ ﮐﻪ ﺧـﺪﺍ ﺑﺎﺷـﺪ‬

‫ﺩﺭ ﳏﻤﺪ ﺳﭙﺲ ﺩﺭ ﻋﻠﯽ ﺣﻠﻮﻝ ﮐﺮﺩ ﻭ ﭘﺲ ﺍﺯ ﺁ‪‬ﺎ ﺑﻪ ﺍﻣﺎﻣﺎﻥ ﺑﻌﺪﯼ ﻣﻨﺘﻘﻞ ﺷﺪ‪ ،‬ﻭ ﺍﺯ ﺭﺍﻩ‬

‫ﺍﻣﺎﻣﺎﻥ ﺑﻪ ﺷﻴﻮﺥ ﺑﮑﺘﺎﺷﯽ ﻣﻨﺘﻘﻞ ﮔﺮﺩﻳـﺪ‪ .‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭﻗﺘـﯽ ﭘﻴﺮﺍﻣـﻮﻥ ﺷـﻴﺦ ﺟﻨﻴـﺪ ﻭ ﺷـﻴﺦ‬ ‫ﺣﻴــﺪﺭ ﻭ ﺳــﭙﺲ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﮔــﺮﺩ ﺁﻣﺪﻧــﺪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﻧــﻮﺍﺩﮤ ﺍﻣــﺎﻡ ﻋﻠــﯽ ﻭ ﺩﺍﺭﺍﯼ‬ ‫ﺭﻭﺡ ﺧــﺪﺍﻳﯽ ﭘﻨﺪﺍﺷــﺘﻨﺪ ﮐــﻪ ﺍﺯ ﺭﺍﻩ ﻧﻴﺎﮐــﺎﻧﺶ )ﺍﺯ ﭘﻴــﺎﻣﱪ ﻭ ﻋﻠــﯽ ﻭ ﺍﻣﺎﻣــﺎﻥ ﺷــﻴﻌﻪ ﺗــﺎ ﺷــﻴﺦ‬ ‫‪ .1‬ﺩﺭﺑﺎﺭﮤ ﺗﻮﰎﭘﺮﺳﺘﯽ‪ ،‬ﺑﻨﮕﺮ‪ :‬ﺗﻮﰎ ﻭ ﺗﺎﺑﻮ‪ ،‬ﻧﻮﺷﺘﮥ ﻓﺮﻭﻳﺪ‪ ،‬ﺗﺮﲨﮥ ﳏﻤﺪﻋﻠﯽ ﺧﻨﺠﯽ‪.‬‬

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‫‪۲۳۲‬‬ ‫ﺻــﻔﯽ ﻭ ﺷــﻴﺦ ﺟﻨﻴــﺪ ﻭ ﺷــﻴﺦ ﺣﻴــﺪﺭ ﺗــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ( ﺑــﻪﺍﻭ ﻣﻨﺘﻘــﻞ ﺷــﺪﻩ ﺑــﻮﺩ‪ .‬ﺍﺯ ﺍﻳــﻦﺭﻭ‬ ‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻫــﻢ ﺑــﺮﺍﯼ ﺁ‪‬ــﺎ ﺧــﺪﺍ ﺑــﻮﺩ ﻫــﻢ ﭘﻴــﺎﻣﱪ ﻫــﻢ ﺍﻣــﺎﻡ ﻫــﻢ ﺷــﻴﺦ ﻃﺮﻳﻘــﺖ ﻭ ﺩﺍﺭﺍﯼ‬ ‫ﻋــﺼﻤﺖ ﻭ ﻣﻌﺠــﺰﻩ ﻭ ﮐﺮﺍﻣــﺎﺕ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺍﺭﺍﯼ »ﻭﻻﻳ ـﺖ‪ ‬ﻣﻄﻠﻘــﻪ« ﺑــﻮﺩ ﻭ ﺑــﻪﺟــﺎﯼ‬

‫ﺧــﺪﺍ ﺑــﺮ ﺁ‪‬ــﺎ ﺣﮑــﻢ ﻣــﯽﺭﺍﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﺑــﺮ ﺍﺳــﺎﺱ ﺍﻳــﻦ ﻋﻘﻴــﺪﻩ ﭼﻨﺎﻧﮑــﻪ ﺩﺭ ﺟــﺎﯼ ﺧــﻮﺩ ﺍﺯ‬ ‫ﻳﺎﺩﺩﺍﺷﺘﻬﺎﯼ ﺑﺎﺯﺭﮔﺎﻥ‪ ‬ﻭﻧﻴـﺰﯼ ﺧﻮﺍﻧـﺪﻳﻢ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺭﺍ ﺑﻨـﺪﮔﯽ ﻣـﯽﮐﺮﺩﻧـﺪ‪ .‬ﺍﻳﻨﮑـﻪ‬

‫ﺁ‪‬ﺎ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﭘﺲ ﺍﺯ ﺍﻭ ﺑﻪ ﺷﺎﻫﺎﻥ ﺻﻔﻮﯼ ﺳﺠﺪﻩ ﻣﯽﮐﺮﺩﻧـﺪ ﻭ ﺷـﻔﺎﯼ ﺑﻴﻤـﺎﺭﯼ‬ ‫ﻭ ﺣـ ــﻞ ﻣـ ــﺸﮑﻼﺕ ﺭﺍ ﺍﺯ ﺩ‪‬ﻡﹺ ﺍﻭ ﻣـ ــﯽﺟ‪‬ـ ــﺴﺘﻨﺪ ﺩﺭ ﺑـ ــﺴﻴﺎﺭﯼ ﺍﺯ ﻧﻮﺷـ ــﺘﻪﻫـ ــﺎ ﺁﻣـ ــﺪﻩ ﺍﺳـ ــﺖ‪ .‬ﺩﺭ‬ ‫ﮔﺰﺍﺭﺷــﻬﺎﯼ ﻣﺮﺑــﻮﻁ ﺑــﻪﺩﻭﺭﺍﻥ ﺍﻭﻟﻴــﮥ ﺯﻧــﺪﮔﯽ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑﺎﺭﻫــﺎ ﺩﺭ ﺗﺄﻟﻴﻔــﺎﺕ ﺻــﻔﻮﯼ‬

‫ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﮐﻪ ﻧـﺪﺍﯼ ﺁﲰـﺎﻥ ﺩﺭﻳﺎﻓـﺖ ﻣـﯽﮐـﺮﺩﻩ ﺍﺳـﺖ؛ ﻣـﺜﻼ ﺩﺭﺑـﺎﺭﮤ ﺁﻏـﺎﺯ ﺧـﺮﻭﺟﺶ ﺍﺯ‬ ‫ﮔ ــﻴﻼﻥ ﻣ ــﯽﺧ ــﻮﺍﻧﻴﻢ ﮐ ــﻪ »ﺑ ــﻪ ﺍﳍ ــﺎﻡ ﻣ‪‬ﻠـ ـ ﹺﻬﻢﹺ ﻏﻴﺒ ــﯽ ﺑ ــﻪﺧ ــﺮﻭﺝ ﺍﺯ ﺁﻥ ﻣ‪‬ﻠـ ـﮏ‪ ‬ﻋ ــﺎﺯﻡ ﻭ ﺟ ــﺎﺯﻡ‬

‫ﮔﺸﺘﻪ«؛‪ ١‬ﻭ ﭘﻴﺶ ﺍﺯ ﺣﺮﮐﺖ‪ ‬ﺍﻭ ﺍﺭ ﺷﺮﻭﺍﻥ ﺑﻪﺗﱪﻳﺰ‪ ،‬ﻣـﯽﺧـﻮﺍﻧﻴﻢ ﮐـﻪ »ﺳـﺮﻭﺵ ﻋـﺎ ﹶﻟﻢﹺ ﻏﻴـﺐ‪‬‬

‫ﺁﻥﺣﻀﺮﺕ ﺭﺍ ﺑﻪ ﲣﺖ ﺳﻠﻄﻨﺖ ﻭ ﭘﺎﺩﺷﺎﻫﯽ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﮋﺩﻩ ﺩﺍﺩﻩ«‪ ٢.‬ﺩﺭﺑﺎﺭﮤ ﻓﺮﺍﻣﻴﻨﯽ‬

‫ﮐﻪ ﻣﯽﺩﺍﺩﻩ ﻧﻴﺰ ﻋﺒﺎﺭﺕ »ﺁﻧﭽﻪ ﺑﺮ ﺯﺑﺎﻥ‪ ‬ﺍﳍﺎﻡ‪‬ﺑﻴﺎﻥ ﻣﯽﮔﺬﺷﺖ« ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎ ﺑﺴﻴﺎﺭ ﺁﻣـﺪﻩ‬ ‫ﺍﺳﺖ ﮐﻪ ﺧﱪ ﺍﺯ ﺁﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺁﻧﭽﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻣـﯽﮔﻔﺘـﻪ ﺑـﺮﺍﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥﹾ ﺑـﻪﻣﺜﺎﺑـﮥ‬

‫ﺍﳍـﺎﻡ ﻏﻴﺒـﯽ )ﭼﻴـﺰﯼ ﺩﺭ ﺣـ ّﺪ‪ ‬ﻭﺣـﯽ( ﺑـﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺷـﺎﻳﺪ ﻫـﻢ ﺑـﻪﺭﺍﺳـﺘﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺗــﺎ‬

‫ﭘ ــﻴﺶ ﺍﺯ ﻓﺎﺟﻌ ــﮥ ﭼ ــﺎﻝﺩﻳ ــﺮﺍﻥ ﺁﻭﺍﺯﻫ ــﺎﺋﯽ ﺩﺭ ﺩﺭﻭﻥ ﺧ ــﻮﺩﺵ ﻣ ــﯽﺷ ــﻨﻴﺪﻩ ﻭ ﺁ‪ ‬ــﺎ ﺭﺍ ﻧ ــﺪﺍﯼ‬

‫ﺁﲰﺎﻥ ﻣﯽﭘﻨﺪﺍﺷﺘﻪ‪ ،‬ﻭ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﭼﺎﻝﺩﻳـﺮﺍﻥ ﮐـﻪ ﺍﻭ ﺑـﻪﺁﻥ ﺣﺎﻟـﺖ ﺩﭼـﺎﺭ ﺷـﺪ ﺷـﻨﻴﺪﻥ‪‬‬ ‫ﺁﻥ ﺁﻭﺍﺯﻫﺎ ﺑﻨﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﭘـ ــﻴﺶ ﺍﺯ ﺍﻳـ ــﻦ ﺩﻳـ ــﺪﻳﻢ ﮐـ ــﻪ ﺑﺎﻭﺭﻫـ ــﺎﯼ ﻭﻟـ ــﯽﭘﺮﺳـ ــﺘﺎﻧﮥ ﺷـ ــﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷـ ــﯽ ﺭﺍ ﺷـ ــﻴﺦ‬

‫ﺑﺪﺭﺍﻟـﺪﻳﻦ ﺩﺭ ﻏـﺮﺏ ﺍﻧـﺎﺗﻮﻟﯽ ﺗﻨﻈـﻴﻢ ﮐـﺮﺩ‪ .‬ﭘـﺲ ﺍﺯ ﺍﻭ ﺍﻳـﻦ ﺑـﺎﻭﺭ ﺭﺍ ﺩﻭ ﺗـﻦ ﺍﺯ ﺧﻠﻴﻔـﻪﻫــﺎﯼ‬ ‫ﺑﮑﺘﺎﺷــﯽ ﺑــﻪ ﻧﺎﻣﻬــﺎﯼ »ﺳــﻠﻄﺎﻥ ﺣﻴــﺪﺭ« ﻭ »ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺧﺘــﺎﻳﯽ« )ﺍﺯ ﺗﺮﮐــﺎﻥ‪ ‬ﺍﻧــﺎﺗﻮﻟﯽ(‬ ‫ﺗﮑﻤﻴﻞ ﮐﺮﺩﻧﺪ‪ .‬ﺳﻠﻄﺎﻥ ﺣﻴﺪﺭ ﮐﺘﺎﺑﯽ ﺗﺄﻟﻴﻒ ﮐﺮﺩ ﮐﻪ ﺩﺭ ﺁﻥ ﺟﻬﺎﺩ ﺑﺎ ﺳﻨﻴﺎﻥ ﺗﻮﺟﻴﻪ ﺷﺪﻩ‬ ‫‪ -1‬ﻋﺎﱂ ﺁﺭﺍﯼ ﻋﺒﺎﺳﯽ‪.۲۶ ،‬‬ ‫‪ -2‬ﳘﺎﻥ‪.۲۷ ،‬‬

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‫‪۲۳۳‬‬ ‫ﮔﻔﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺟﺎﻥ ﻭ ﻣﺎﻝ ﺳﻨﯽ ﺑﺮﺍﯼ ﺷـﻴﻌﻴﺎﻥ ﻣﺒـﺎﺡ ﺍﺳـﺖ ﻭ ﺯﻥ ﻭ ﺩﺧﺘـﺮ ﺳـﻨﯽ ﺑـﺮﺍﯼ‬ ‫ﺷﻴﻌﻪ ﺣﻼﻝ ﻭ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ ﺳﻨﻴﺎﻥ ﻧﻴﺰ ﺣﻼﻝ ﺍﺳـﺖ‪ ،‬ﺯﻳـﺮﺍ ﺳـﻨﯽ ﺩﺭ ﺣﮑـﻢ ﮐـﺎﻓﺮ ﺣﺮﺑـﯽ‬ ‫ﺍﺳﺖ )ﻳﻌﻨﯽ ﺑﺎ ﺍﺳﻼﻡ ﺩﺭ ﺟﻨﮓ ﺍﺳﺖ(‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺧﺘﺎﻳﯽ ﺍﺷﻌﺎﺭ ﺑـﺴﻴﺎﺭﯼ ﺩﺭ ﻣـﺪﺡ‬ ‫ﺑﺴﻴﺎﺭ ﻏﻠﻮﺁﻣﻴﺰ ﻋﻠﯽ ﻭ ﺍﻣﺎﻣﺎﻥ ﺷﻴﻌﻪ ﺳﺮﻭﺩ‪ .‬ﺍﻭ ﺩﺭ ﺳﺮﻭﺩﻩﻫﺎﻳﺶ ﻣﺴﺌﻠﮥ ﺗﻨﺎﺳـﺦ ﺭﻭﺡ ﺧـﺪﺍ‬

‫ﺠ ﹼﻠ ـﯽﹺ ﺫﺍﺕ ﺧــﺪﺍ ﻭ ﭘﻴــﺎﻣﱪ ﻭ ﻋﻠــﯽ ﺩﺍﻧــﺴﺖ‪ .‬ﺧﻠﻴﻔــﻪﻫــﺎﯼ‬ ‫ﻣﻄــﺮﺡ ﺳــﺎﺧﺖ‪ ،‬ﻭ ﺧــﻮﺩﺵ ﺭﺍ ‪‬ﺗ ‪‬‬

‫ﺑﮑﺘﺎﺷﯽ ﺍﻳﻦ ﺳﺮﻭﺩﻩﻫـﺎ ﺭﺍ ﺩﺭ ﻣﻴـﺎﻥ ﺗﺎﺗﺎﺭﻫـﺎ ﭘﺮﺍﮐﻨﺪﻧـﺪ ﻭ ﺩﺭ ﺣﻠﻘـﻪﻫـﺎﯼ »ﺫﮐـ ﹺﺮ ﻋﻠـﯽ« ﮐـﻪ‬

‫ﺷﻴﻌﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺑﺮﭘﺎ ﻣﯽﮐﺮﺩﻧﺪ ﺧﻮﺍﻧﺪﻩ ﻣﯽﺷـﺪ‪ .‬ﺍﺯﺁﳒـﺎ ﮐـﻪ ﺩﺭ ﺁﻥﺯﻣـﺎﻥ ﺯﺑـﺎﻥ ﭘﺎﺭﺳـﯽ‬ ‫ﺯﺑــﺎﻥ ﺷــﻌﺮ ﻭ ﺍﺩﺏ ﺩﺭ ﻣﻨﻄﻘــﮥ ﻭﺳــﻴﻌﯽ ﺍﺯ ﺧﺎﻭﺭﻣﻴﺎﻧــﻪ ﺑــﻮﺩ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺧﺘــﺎﻳﯽ ﺑــﻪﺯﺑــﺎﻥ‬

‫ﭘﺎﺭﺳــﯽﻧﻴــﺰ ﺍﺷــﻌﺎﺭﯼ ﻣــﯽﺳــﺮﻭﺩ‪ ١.‬ﺍﺯ ﺁﳒــﺎ ﮐــﻪ ﺳــﺮﻭﺩﻩﻫــﺎﯼ ﺁ‪‬ــﺎ ﺑــﻪ ﺯﺑــﺎﻥ ﺗﺮﮐ ـﯽﹺ ﺳــﺎﺩﻩ ﻭ‬

‫ﻋﺎﻡﻓﻬﻢ ﺑﻮﺩ ﻭ ﺑﻪﺗﮑﺮﺍﺭ ﺩﺭ ﺣﻠﻘﻪﻫﺎﯼ ﺫﮐﺮ ﺻﻮﻓﻴﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺧﻮﺍﻧﺪﻩ ﻣـﯽﺷـﺪ‪ ،‬ﺑـﺴﻴﺎﺭﯼ‬

‫ﺍﺯ ﺑﮑﺘﺎﺷـ ـ ــﻴﻬﺎ ﺁ‪‬ـ ـ ــﺎ ﺭﺍ ﺍﺯﺑـ ـ ــﺮ ﺩﺍﺷـ ـ ــﺘﻨﺪ‪ .‬ﺷـ ـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ـ ــﻞ ﺻـ ـ ــﻔﻮﯼ ﻧﻴـ ـ ــﺰ ﭘـ ـ ــﺎﺭﻩﺋـ ـ ــﯽ ﺍﺯ‬

‫ﺗﮏﺳﺮﻭﺩﻩﻫﺎﯼ ﺗﺮﮐﯽ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪﺗﮑﺮﺍﺭ ﺍﺯ ﺧﻠﻴﻔﻪﻫﺎ ﺷﻨﻴﺪﻩ ﺑﻮﺩ ﻭ ﺍﺯﺑﺮ ﺑـﻮﺩ ﻭ ﺩﺭ ﺑﺰﻣﻬـﺎ ﻭ‬

‫ﻣﻴﺪﺍ‪‬ﺎﯼ ﻧﱪﺩ ﻣﯽﺧﻮﺍﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﭘﻨﺪﺍﺷﺘﻨﺪ ﮐﻪ ﺍﻳﻦ ﺳﺮﻭﺩﻩﻫﺎ ﺍﺯ ﺧﻮﺩ‪ ‬ﺍﻭ ﺍﺳﺖ؛ ﻟـﺬﺍ‬ ‫ﺑﻌﺪﻫﺎ ﮐﺴﺎﻧﯽ ﭘﻨﺪﺍﺷﺘﻨﺪ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺻﻔﻮﯼ »ﻧﻴﺰ ﮔﺎﻩ ﺑﻪ ﮔﺎﻩ ‪‬ﺗ ﹶﻔﻨ‪‬ﻨ‪‬ﺎ ﺑـﻪ ﺗﺮﮐـﯽ ﺷـﻌﺮ‬

‫ﻣﯽﺳﺮﻭﺩ«‪.‬‬

‫‪٢‬‬

‫ﺗﺸﺎﺑﻪ ﻧﺎﻣﻬﺎﯼ ﺳـﻠﻄﺎﻥ ﺣﻴـﺪﺭ ﺻـﻔﻮﯼ ﺑـﺎ ﺳـﻠﻄﺎﻥ ﺣﻴـﺪﺭ ﺑﮑﺘﺎﺷـﯽ ﻭ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﺻــﻔﻮﯼ ﺑــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺧﺘــﺎﻳﯽ ﺑــﻪ ﺯﻭﺩﯼ ﺁ‪‬ــﺎ ﺭﺍ ﺩﺭ ﺫﻫﻨــﻬﺎﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﻳــﺮﺍﻥ ﺑــﺎ ﻫــﻢ‬

‫ﺩﺭﺁﻣﻴﺨﺖ‪ ،‬ﻭ ﺣﻴﺪﺭ ﻭ ﺍﲰﺎﻋﻴﻞﹺ ﺍﻧﺎﺗﻮﻟﯽ ﺭﺍ ﺍﺯ ﻳﺎﺩﻫﺎ ﺑﺮﺩ‪ .‬ﻭﻗﺘـﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺻـﻔﻮﯼ‬ ‫ﺑــﻪ ﺳــﻠﻄﻨﺖ ﺭﺳــﻴﺪﻩ »ﺧﻠﻴﻔــﺔ ﺍﷲ« ﻭ »ﻭﻟــﯽ ﻣﻄﻠــﻖ« ﻭ »ﻣﺮﺷــﺪ ﮐﺎﻣــﻞ« ﻭ »ﺭﻫــﱪ ﻣــﺴﻠﻤﻴﻦﹺ‬

‫ﺟﻬﺎﻥ« ﺷﺪ ﺩﻳﮕﺮ ﻧﻴﺎﺯﯼ ﺑﻪ ﻳﺎﺩﺁﻭﺭﯼ ﺍﺯ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﻳﮕﺮﯼ ﻧﺒﻮﺩ‪ .‬ﺗـﮏﺳـﺮﻭﺩﻩﻫـﺎﯼ‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺧﺘــﺎﻳﯽ ﮐــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺻــﻔﻮﯼ ﻣــﯽﺧﻮﺍﻧــﺪ ﺑــﻪﺧــﻮﺩ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫‪ -1‬ﺳﺮﻭﺩﻩﻫﺎﯼ ﺗﺮﮐﯽ ﻭ ﭘﺎﺭﺳﯽﹺ ﺍﻭ ﺑﻌﺪﻫﺎ ﲨﻊﺁﻭﺭﯼ ﺷﺪﻩ ﻭ ﺑﺎ ﻋﻨﻮﺍﻥ »ﺩﻳﻮﺍﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ‬ ‫ﺧﺘﺎﻳﯽ« ﺩﺭ ﺑﺎﮐﻮ ﺑﻪ ﭼﺎﭖ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺿﺔﹸ ﺍﻟﺼﻔﺎ‪.۴۳ ،‬‬ ‫‪ 2‬ﺭﻭ ‪‬‬

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‫‪۲۳۴‬‬ ‫ﺻــﻔﻮﯼ ﻧــﺴﺒﺖ ﺩﺍﺩﻧــﺪ‪ ،‬ﻭ ﺍﻳــﻦﮔﻮﻧــﻪ‪ ،‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺻــﻔﻮﯼ ﻧﻴــﺰ ﺑــﺮﺍﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻳــﮏ‬ ‫ﺷـ ــﺎﻋﺮ ﭘﻨﺪﺍﺷـ ــﺘﻪ ﺷـ ــﺪ ﮐـ ــﻪ ﺩﺍﺩ ﺍﺯ ﺧـ ــﺪﺍﻳﯽ ﻣـ ــﯽﺯﺩ‪ .‬ﺁﻗـ ــﺎﯼ ﻓﻴـ ــﺮﻭﺯ ﻣﻨـ ــﺼﻮﺭﯼ ﺩﺭ ﮐﺘـ ــﺎﺏ‬ ‫»ﺭﺍﺯﻫ ــﺎﺋﯽ ﺩﺭ ﺩﻝ ﺗ ــﺎﺭﻳﺦ« ﻧ ــﺸﺎﻥ ﺩﺍﺩﻩ ﮐ ــﻪ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺻ ــﻔﻮﯼ ﺷ ــﻌﺮ ﳕ ــﯽﮔﻔﺘ ــﻪ ﻭ‬

‫ﺍﻧﺘ ــﺴﺎﺏ ﺍﻳ ــﻦ ﺍﺷ ــﻌﺎﺭ ﺑ ــﻪ ﺍﻭ ﺑ ــﯽﺑﻨﻴ ــﺎﺩ ﺍﺳ ــﺖ‪ ١.‬ﻗ ــﺮﺍﺋﻦ ﻭ ﺷ ــﻮﺍﻫﺪ‪ ‬ﮐ ــﺎﻓﯽ ﺩﺭ ﻧﻮﺷ ــﺘﻪﻫ ــﺎﯼ‬

‫ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ ﺻﻔﻮﯼ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺻﻔﻮﯼ ﺷﻌﺮ ﺳﺮﻭﺩﻥ‬

‫ﳕ ــﯽﺗﻮﺍﻧ ــﺴﺘﻪ‪ ،‬ﺣﺘ ــﯽ ﺯﺑ ــﺎﻥ ﺍﻳﺮﺍﻧ ــﯽ )ﻓﺎﺭﺳ ــﯽ( ﺭﺍ ﻧﻴ ــﺰ ﺑ ــﻪﺭﻭﺍﻧ ــﯽ ﳕ ــﯽﺩﺍﻧ ــﺴﺘﻪ‪ ،‬ﻭ ﺯﺑ ــﺎﻥ‬ ‫ﳏﺎﻭﺭﻩﺍﺵ ﺗﺮﮐﯽ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﻫﻴﭻ ﺁﺷﻨﺎﻳﯽﺋﯽ ﺑﺎ ﺍﺣﮑﺎﻡ ﺷﺮﻋﯽ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﳕﺎﺯ ﳕﯽﺧﻮﺍﻧﺪﻧـﺪ‪ ،‬ﺭﻭﺯﻩ‬

‫ﳕ ــﯽﮔﺮﻓﺘﻨ ــﺪ‪ .‬ﺍﻳ ــﻦ ﻣ ــﻮﺍﺭﺩ ﺩﺭ ﺗﺄﻟﻴﻔ ــﺎﺕ ﻣ ــﺪﺍﺣﺎﻥ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺁﻣ ــﺪﻩ ﺍﺳ ــﺖ‪ .‬ﺁ‪ ‬ــﺎ ﺩﺭ‬

‫ﺷــﻬﺮﻫﺎﯼ ﺍﻳــﺮﺍﻥ ﺑﺮﺳ ـ ﹺﺮ ﭼﺎﺭﮐﻮﭼــﻪﻫــﺎ ﲬﻬــﺎﯼ ﺷــﺮﺍﺏ ‪‬ــﺎﺩﻩ ﺑﻮﺩﻧــﺪ ﻭ ﺍﺯ ﺍﻳــﻦ ﲬﻬــﺎ ﻫــﻢ‬

‫ﺧﻮﺩﺷﺎﻥ ﻣﯽﻧﻮﺷﻴﺪﻧﺪ ﻭ ﻫﻢ ﻣﺮﺩﻡ ﺭﺍ ﺗﺸﻮﻳﻖ ﺑﻪ ﺧﺮﻳﺪﻥ ﻭ ﻧﻮﺷﻴﺪﻥ ﻣـﯽﮐﺮﺩﻧـﺪ ﺗـﺎ ﺛـﻮﺍﺏ‬

‫ﺍﺧﺮﻭﯼ ﺣﺎﺻﻞ ﮐﻨﻨﺪ‪ .‬ﻧﺸﺎﻧﻪﻫﺎﺋﯽ ﮐﻪ ﺩﺭ ﺗﺄﻟﻴﻔﺎﺕ ﻋﻬﺪ ﺻﻔﻮﯼ ﺁﻣﺪﻩ ﺍﺳﺖ ﺣﮑﺎﻳـﺖ ﺍﺯ‬

‫ﺁﻥ ﺩﺍﺭﺩ ﮐــﻪ ﻣﻴﮕــﺴﺎﺭﯼ ﻭ ﻟــﻮﺍﻁ ﻧــﺰﺩ ﻗﺰﻟﺒﺎﺷــﺎﻥﹾ ﻓــﻀﻴﻠﺘﯽ ﺑــﺰﺭﮒ ﻭ ﺍﺯ ﻣــﺴﺘﺤﺒﺎﺕ ﻣــﺬﻫﺐ‬ ‫ﭘﻨﺪﺍﺷﺘﻪ ﻣﯽﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﻭﻗﺘ ــﯽ ﺗ ــﺸﮑﻴﻞ ﺳ ــﻠﻄﻨﺖ ﺩﺍﺩ ﮐ ــﺸﻮﺭ ﺍﻳ ــﺮﺍﻥ ﺭﺍ ﳑﻠﮑ ــﺖ ﻗﺰﻟﺒ ــﺎﺵ‬

‫ﺴﻤ‪ٰ‬ﯽ ﺑﻮﺩ ﻭ ﺧﱪ ﺍﺯ ﺁﻥ ﻣﯽﺩﺍﺩ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺩﻭﺭ ﺍﺯ‬ ‫ﻧﺎﻣﻴﺪ‪ .‬ﺍﻳﻦ ﻳﮏ ﻧﺎﻡ ﺑﺎﻣ‪ ‬‬

‫ﺍﻳﺮﺍﻥ ﺁﻣﺪﻩ ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﺷـﻐﺎﻝ ﮐـﺮﺩﻩ ﺑـﻪ ﲤﻠـﮏ ﺧﻮﺩﺷـﺎﻥ ﺩﺭ ﺁﻭﺭﺩﻩﺍﻧـﺪ ﻭ ﺑﺎﻳـﺪ ﻧـﺎﻡ ﺁ‪‬ـﺎ ﺑـﺮ‬ ‫ﺭﻭﯼ ﺍﻳﻦ ﮐﺸﻮﺭ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ‪ .‬ﺳﻠﺠﻮﻗﻴﺎﻥ ﻭ ﻣﻐﻮﻻﻥ ﻭ ﺗﻴﻤﻮﺭﻳﺎﻥ ﻭﻗﺘﯽ ﺍﻳﺮﺍﻥ ﺭﺍ ﮔﺮﻓﺘﻨـﺪ‬

‫ﮐــﺸﻮﺭ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺍﺯﺁﻥ‪ ‬ﻗــﻮﻡ ﺧﻮﺩﺷــﺎﻥ ﻧﺪﺍﻧــﺴﺘﻨﺪ ﺑﻠﮑــﻪ ﺧﻴﻠــﯽ ﺯﻭﺩ ﮐﻮﺷــﻴﺪﻧﺪ ﮐــﻪ ﺍﻳﺮﺍﻧــﯽ‬ ‫ﺷﻮﻧﺪ؛ ﻭﻟﯽ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﮔﺮﭼﻪ ﺧﻮﺩﺵ ﺭﺍ ﺷﺎﻫﻨﺸﺎﻩ ﺍﻳﺮﺍﻥ ﻧﺎﻣﻴﺪ‪ ،‬ﺑﻪﺧﻼﻑ‪ ‬ﻣﻐـﻮﻻﻥ ﻭ‬

‫ﺗﻴﻤﻮﺭﻳﺎﻥ‪ ،‬ﮐﺸﻮﺭ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﻨﺘﺴﺐ ﮐﺮﺩﻩ ﺑـﺎ ﺍﻳـﻦ ﮐـﺎﺭﺵ ﻣﺎﻟﮑﻴـﺖ ﺍﻳﺮﺍﻧﻴـﺎﻥ‬ ‫ﺑﺮ ﮐﺸﻮﺭ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺳﻠﺐ ﮐﺮﺩ‪.‬‬ ‫ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﮐـ ــﻪ ﺩﺭ ﻃـ ــﻮﻝ ﺗـ ــﺎﺭﻳﺦ ﳘـ ــﻮﺍﺭﻩ ﺩﺭ ﺑﻴﺎﺑﺎ‪‬ـ ــﺎ ﺩﺭ ﻧﻘـ ــﻞ ﻭ ﺍﻧﺘﻘـ ــﺎﻝ ﺯﻳـ ــﺴﺘﻪ ﻭ‬

‫‪ 1‬ﺑﻨﮕﺮ ﻓﻴﺮﻭﺯ ﻣﻨﺼﻮﺭﯼ‪ ،‬ﺭﺍﺯﻫﺎﺋﯽ ﺩﺭ ﺩﻝ ﺗﺎﺭﻳﺦ )ﻧﺎﺷﺮ‪ :‬ﻣﺆﻟﻒ‪(۱۳۳۷ ،‬‬

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‫‪۲۳۵‬‬ ‫ﻫﻴﭻﮔﺎﻩ ﺩﺭ ﻳﮑﺠﺎ ﺍﺳﺘﻘﺮﺍﺭ ﻧﻴﺎﻓﺘﻪ ﺑﻮﺩﻧـﺪ ﳕـﯽﺗﻮﺍﻧـﺴﺘﻨﺪ ﻣﻔﻬـﻮﻡ ﮐـﺸﻮﺭ ﻭ ﻣـﻴﻬﻦ ﺭﺍ ﺩﺭﮎ‬ ‫ﮐﻨﻨﺪ‪ .‬ﺁ‪‬ﺎ ﺑﻪﻋﻨﻮﺍﻥ ﻓﺎﲢﺎﻥ ﺑﻴﮕﺎﻧﻪ ﺍﺯ ﺍﻳﺮﺍﻥ ﻣﺮﺩﻡ ﻣـﺎ ﺭﺍ ﺑﺮﺩﮔـﺎﻥ ﺧـﻮﻳﺶ ﻣـﯽﺧﻮﺍﻧﺪﻧـﺪ‬ ‫ﻭ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﺍﻳﺮﺍﻥ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﻣﺮﺩﻣﺶ ﺭﺍ ﺑﻪ ﺑﻨﺪﮔﯽ ﺩﺭ ﺁﻭﺭﺩﻩﺍﻧﺪ ﻭ ﺍﻳﺮﺍﻧﯽ ﺑﺎﻳﺪ‬

‫ﺑﻨﺪﮤ ﺁ‪‬ﺎ ﲟﺎﻧﺪ‪ .‬ﺁ‪‬ﺎ ﺑﺮﺍﯼ ﺍﻳﺮﺍﻧﯽ ﻟﻔﻆ »ﺍﻳﺮﺍﻧﯽ« ﺑـﻪﮐـﺎﺭ ﳕـﯽﺑﺮﺩﻧـﺪ‪ ،‬ﺑﻠﮑـﻪ ﺍﻳﺮﺍﻧـﯽ ﺭﺍ‬

‫»ﺗﺎﺕ« ﻣﯽﮔﻔﺘﻨﺪ ﮐﻪ ﻣﻌﻨﺎﻳﺶ »ﻏﻼﻡ« ﺑﻮﺩ‪ .‬ﺑﺮﺍﯼ ﺁ‪‬ﺎ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﻧﻴـﺰ ﺯﺑـﺎﻧﯽ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﺑ ــﻪ ﻏﻼﻣ ــﺎﻥ ﺗﻌﻠ ــﻖ ﺩﺍﺷ ــﺖ ﻭ ﺯﺑ ــﺎﻥ ﻣﺮﺩﻣ ــﯽ ﺑ ــﻪ ﺗ ــﻮﻫﻢ ﺁ‪ ‬ــﺎ ﺫﻟﻴ ــﻞ ﺑ ــﻮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﺯ‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎ ﺻـﻔﺖ »ﺗـﺎﺕﭼﻴـﮏ ﹶﻟـﺮ« ﻳـﺎﺩ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ١،‬ﻭ ﺍﻳـﻦ ﺻـﻔﺘﯽ ﺑـﺴﻴﺎﺭ ﺗـﻮﻫﻴﻦﺁﻣﻴـﺰ‬ ‫ﺑﻮﺩ ﻭ ﻧﺸﺎﻥ ﻣﯽﺩﺍﺩ ﮐـﻪ ﺁ‪‬ـﺎ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺭﺍ ﺑﻨـﺪﮔﺎﻥ ﺣﻘﻴـ ﹺﺮ ﺧﻮﺩﺷـﺎﻥ ﻣـﯽﺩﺍﻧـﺴﺘﻨﺪ ﻭ ﺳـﺨﺖ‬

‫ﲢﻘﻴﺮ ﻣﯽﮐﺮﺩﻧﺪ‪ ٢.‬ﺁ‪‬ـﺎ ﺍﺯﺁﻥﺭﻭ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺭﺍ ﲢﻘﻴـﺮ ﻣـﯽﮐﺮﺩﻧـﺪ ﮐـﻪ ﻣـﯽﺩﻳﺪﻧـﺪ ﺩﺳﺘـﺸﺎﻥ‬

‫ﺑ ـﺮﺍﯼ ﻫﺮﮔﻮﻧــﻪ ﺁﺯﺍﺭ ﺑــﻪﺍﻳﺮﺍﻧﻴــﺎﻥ ﮔــﺸﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺁ‪‬ــﺎ ﺍﻣــﻮﺍﻝ ﺍﻳــﺮﺍﻥ ﺭﺍ ﻭﺳــﻴﻠﮥ ﻋــﺸﺮﺕ ﻭ‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭﺍ ﻭﺳﻴﻠﮥ ﻋﺸﺮﺕ ﺧـﻮﻳﺶ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺩﺭﺑـﺎﺭﮤ ﳎـﺎﻟﺲ ﺑـﺰﻡ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺑﺴﻴﺎﺭ ﻣﯽﺧﻮﺍﻧﻴﻢ ﮐﻪ »ﺑﻪ ﺁﺷـﺎﻣﻴﺪﻥ ﺷـﺮﺍﺏ ﮔﻠﻔـﺎﻡ ﺍﺷـﺎﺭﺕ ﻓﺮﻣـﻮﺩ‪ ،‬ﳎﻠـﺲ‬

‫ﻥ ﺯ‪‬ﻫـﺮﻩﺟﺒـﻴﻦ ﺩﺭ ﻟﺒﺎﺳـﻬﺎﯼ ﮔﻮﻧـﺎﮔﻮﻥ ﻭ ﺣـﻮﺭ ﻋـﻴﻦ‪‬‬ ‫ﻁ ﻃﺮﺡ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﺳـﺎﻗﻴﺎ ‪‬‬ ‫ﻋﻴﺶ ﻭ ﻧﺸﺎ ﹾ‬ ‫ﻥ ﻧﻐﻤـﻪﭘـﺮﺩﺍﺯ‬ ‫ﻥ ﻃـﺮﺏﺳـﺎﺯ ﻭ ﺳـﺎﺯﻧﺪﮔﺎ ‪‬‬ ‫ﺡ ﺭﻳﺤـﺎﻧﯽ ﺩﺭ ﮔـﺮﺩﺵ ﺁﻭﺭﺩﻧـﺪ‪ ،‬ﻭ ﻣﻐ‪‬ﻨ‪‬ﻴـﺎ ‪‬‬ ‫ﺡ ﺭﺍ ﹺ‬ ‫ﺍﻗﺪﺍ ﹺ‬ ‫‪ -1‬ﺗﺎﺕ‪ :‬ﻏﻼﻡ‪ ،‬ﺑ‪‬ﺮﺩﻩ‪ .‬ﭼﻴﮏ‪ :‬ﺣﻘﻴﺮ‪ ،‬ﻟﹶﺮ ﻋﻼﻣﺖ ﲨﻊ‪ .‬ﺗﺎﺕﭼﻴﮏﻟﹶﺮ‪ :‬ﺑ‪‬ﺮﺩﮤ ﺣﻘﻴﺮ‪.‬‬ ‫‪ -2‬ﺍﻳﻦﮔﻮﻧﻪ ﻧﻴﻤﻪﺍﻧﺴﺎﻥ ﺩﺍﻧﺴﱳﹺ ﻣﺮﺩﻡ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﻣﻔﺘﻮﺣﻪ ﺍﺯ ﺭﺳﻮﻡ ﳘﮥ ﻗﺒﺎﻳﻞ ﺑﻴﺎﺑﺎﻧﯽ ﺑﻮﺩ‪.‬‬ ‫ﻗﺒﺎﻳﻞ ﻋﺮﺑﺴﺘﺎﻥ ﻧﻴﺰ ﻭﻗﺘﯽ ﺍﻳﺮﺍﻥ ﺭﺍ ﺩﺭ ﻓﺘﻮﺣﺎﺕ ﺍﺳﻼﻣﯽ‪ ‬ﺍﺷﻐﺎﻝ ﮐﺮﺩﻧﺪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭﺍ‬ ‫ﻧﻴﻤﮥﺑ‪‬ﺮﺩﮤ ﺧﻮﺩﺷﺎﻥ ﻭ ﺯﻳﺮ ﻗﻴﻤﻮﻣﺖ‪ ‬ﺧﻮﺩﺷﺎﻥ ﴰﺮﺩﻧﺪ‪ ،‬ﻫﺮﮐﻪ ﺭﺍ ﺑﻪﺍﺳﺎﺭﺕ ﻣﯽﺑﺮﺩﻧﺪ ﻭ‬ ‫ﳎﺒﻮﺭ ﻣﯽﮐﺮﺩﻧﺪ ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﺑﺎﺷﺪ »ﻣ‪‬ﻮﻻ« ﻧﺎﻣﻴﺪﻧﺪ )ﻳﻌﻨﯽ ﻧﻴﻤﻪﺁﺯﺍﺩ ﻧﻴﻤﻪﺑﺮﺩﮤ ﺯﻳ ﹺﺮ‬ ‫ﻗﻴﻤﻮﻣﺖ(‪ ،‬ﻭ ﻫﺮﮐﻪ ﺩﻳﻦ ﻣﻠﯽ ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ »ﺍﻫﻞﹺ ﺫ‪‬ﻣ‪‬ﻪ« ﻧﺎﻣﻴﺪﻧﺪ )ﻳﻌﻨﯽ ﮐﺴﯽ ﮐﻪ ﺩﺭ ﺯﻳﺮ‬ ‫ﺳﺎﻳﮥ ﻋﺮﺏ ﻣﯽﺯﻳﺪ ﻭ ﻋﺮﺏ ﺑﺮ ﺍﻭ ﻣﻨﺖ ‪‬ﺎﺩﻩ ﺣﻖ ﺣﻴﺎﺕ ﺩﺍﺩﻩ ﺍﺳﺖ(‪ .‬ﺍﻳﻦ ﺩﻭ ﺍﺻﻄﻼﺡ‬ ‫ﺩﺍﺭﺍﯼ ﭼﻨﺪﺍﻥ ﺗﻔﺎﻭﺗﯽ ﻧﺒﻮﺩ ﻭ ﻓﻘﻂ ﺑﺮﺍﯼ ﻣﺘﻤﺎﻳﺰ ﮐﺮﺩﻥ ﻣﺴﻠﻤﺎﻥﺷﺪﮔﺎﻥ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺑﻮﺩ ﻭ‬ ‫ﻫﺮﺩﻭ ﺧﱪ ﺍﺯ ﻧﻴﻤﻪﺁﺯﺍﺩ ﻭ ﻧﻴﻤﻪﺑ‪‬ﺮﺩﻩ ﺑﻮﺩﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ ﻣﯽﺩﺍﺩ ﮐﻪ ﮐﺸﻮﺭﺵ ﺭﺍ ﻋﺮﺏ ﺑﻪﺍﺷﻐﺎﻝ‬ ‫ﺩﺭﺁﻭﺭﺩﻩ ﻭ ﻣﻠﮏ ﻭ ﻣﺎﻝ ﻭ ﻣﺮﺩﻣﺶ ﺭﺍ ﻣﺼﺎﺩﺭﻩ ﮐﺮﺩﻩ ﻣﻠﮏ ﺧﻮﺩﺵ ﻣﯽﭘﻨﺪﺍﺷﺖ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ‬ ‫ﺻﻔﻮﯼ ﻧﻴﺰ ﭼﻮﻧﮑﻪ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ﺎ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﻭ ﳘﺎﻥ ﻓﺮﻫﻨﮓ ﺑﻴﺎﺑﺎﻧﯽ ﺩﺍﺷﺘﻨﺪ ﺑﺎ ﳘﺎﻥ ﺑﻴﻨﺶ‬ ‫ﺑﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﯽﻧﮕﺮﻳﺴﺘﻨﺪ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭﺍ ﺗﺎﺕﭼﻴﮏﻟﹶﺮ ﻣﯽﭘﻨﺪﺍﺷﺘﻨﺪ‪.‬‬

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‫‪۲۳۶‬‬ ‫ﱳ ﭼﻨــﮓ ﻭ ﻋــﻮﺩ ﻭ ﻧــﯽ ﻭ ﺍﺭﻏﻨـﻮﻥ ﮐﺮﺩﻧــﺪ‪ ١«.‬ﻧﻮﺷــﺘﻪﻫــﺎﯼ ﻣــﺪﺍﺣﺎﻥ ﺻــﻔﻮﻳﺎﻥ‬ ‫ﺁﻏـﺎﺯﹺ ﻧــﻮﺍﺧ ﹺ‬ ‫ﻧ ــﺸﺎﻥ ﻣ ــﯽﺩﻫ ــﺪ ﮐ ــﻪ ﺑﻴﭽﺎﺭﮔ ــﺎﻧﯽ ﮐ ــﻪ ﳎﺒ ــﻮﺭ ﺑﻮﺩﻧ ــﺪ ﻭﺳ ــﻴﻠﮥ ﻋﻴﺎﺷ ــﯽ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﻭ‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑﺎﺷــﻨﺪ ﺯﻧــﺎﻥ ﻭ ﻓﺮﺯﻧــﺪﺍﻥ ﺍﺳﻴﺮﺷــﺪﮤ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺗﻮﺳــﻂ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﺯ‬

‫ﺧﺎﻧﻪﻫﺎ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪﻩ ﺷﺪﻩ ﻭ ﺗﺒﺪﻳﻞ ﺑﻪ ﻏﻼﻣﺎﻥ ﻭ ﮐﻨﻴﺰﺍﻥ‪ ‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺩﺭ ﺳ ــﻠﻄﻨﺘﯽ ﮐ ــﻪ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﮐ ــﺸﻮ ﹺﺭ ﻣ ــﺎ ﺗ ــﺸﮑﻴﻞ ﺩﺍﺩﻧ ــﺪ ﺯﺑ ــﺎﻥ ﭘﺎﺭﺳ ــﯽ ﻓﻘ ــﻂ ﺩﺭ‬

‫ﻣﺮﺍﺳـﻼﺕ ﻭ ﻣﮑﺎﺗﺒــﺎﺕ ﺭﲰـﯽ ﺑــﻪﮐـﺎﺭ ﻣــﯽﺭﻓـﺖ؛ ﺯﻳــﺮﺍ ﺍﺯ ﺳـﻮﺋﯽ ﺯﺑــﺎﻥ ﺧﻮﺩﺷـﺎﻥ ‪-‬ﻳﻌﻨــﯽ‬

‫ﺗﺮﮐﯽ‪ -‬ﺯﺑﺎﻥ ﻣﮑﺎﺗﺒﻪ ﻧﺒـﻮﺩ‪ ،‬ﻭ ﺍﺯ ﺳـﻮﯼ ﺩﻳﮕـﺮ ﺧﻮﺩﺷـﺎﻥ ﺳـﻮﺍﺩ ﺑـﺮﺍﯼ ﺧﻮﺍﻧـﺪﻥ ﻭ ﻧﻮﺷـﱳ‬ ‫ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﳎﺒﻮﺭ ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﺯ ﺩﺑﻴﺮﺍﻥ ﺍﻳﺮﺍﻧﯽ ﺍﺳﺘﻔﺎﺩﻩ ﮐﻨﻨﺪ‪ .‬ﺩﺑﻴﺮﺍﻥ ﻭ ﮐﺎﺗﺒﺎﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ‬

‫ﻧﻴﺰ ﺯﺑﺎﻥ ﺗﺮﮐـﯽ ﺑـﺮﺍﯼ ﻧﻮﺷـﱳ ﳕـﯽﺩﺍﻧـﺴﺘﻨﺪ‪ .‬ﺩﺭ ﺑﻴـﺮﻭﻥ ﺍﺯ ﺍﻳـﻦ ﳏـﺪﻭﺩﻩ ﺑـﻪﺯﺑـﺎﻥ ﺗﺮﮐـﯽ‬

‫ﻋﻤﻮﻣﻴﺖ ﺩﺍﺩﻩ ﺷﺪ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﳘﮥ ﺩﺳﺘﮕﺎﻫﻬﺎﯼ ﺩﻭﻟﺘﯽﹺ ﻗﺰﻟﺒﺎﺷـﺎﻥﹾ ﺗﻨـﻬﺎ ﺯﺑـﺎﻥ ﳏـﺎﻭﺭﻩ‬ ‫)ﮔﻔﺘﮕﻮ( ﺯﺑﺎﻥ ﺗﺮﮐﯽ ﺑﻮﺩ‪ .‬ﺳﻠﺠﻮﻗﻴﺎﻥ‪ ،‬ﻣﻐﻮﻻﻥ ﻭ ﺗﻴﻤﻮﺭﻳﺎﻥ ﻭﻗﺘﯽ ﺑﻪ ﺍﻳﺮﺍﻥ ﺁﻣﺪﻧﺪ ﺯﺑﺎﻥ‬

‫ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﻓﺮﺍﮔﺮﻓﺘﻨﺪ ﻭ ﺑﻪ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﺳﺨﻦ ﻣﯽﮔﻔﺘﻨﺪ ﻭ ﺯﺑﺎﻥ ﺭﲰﯽ ﻭ ﳏﺎﻭﺭﺍﺗﯽ ﺁ‪‬ﺎ‬

‫ﭘﺎﺭﺳﯽ ﺷـﺪ‪ .‬ﻭﻗﺘـﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭﺍﺭﺩ ﺍﻳـﺮﺍﻥ ﺷـﺪﻧﺪ ﳘـﮥ ﺗﺮﮐـﺎﻥ ﺳـﺎﺑﻖ ﮐـﻪ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺑﻮﺩﻧـﺪ‬ ‫ﺍﻳﺮﺍﻧﯽﺯﺑﺎﻥ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﺯ ﺍﻳﻦﺭﻭ ﺗﺮﮐﺎﻥ ﻗﺰﻟﺒﺎﺵ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺗﺮﮐﺎﻥ ﭘﺎﺭﺳﯽﺯﺑﺎﻥ ﺷﺪﻩ‬

‫ﺭﺍ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻣﺘﻤﺎﻳﺰ ﮐﻨﻨﺪ ﺻﻔﺖ ﻧﻮﻳﻦﹺ »ﺗ‪‬ﺮﮐﻤ‪‬ﻦ« ﺑﻪﺁ‪‬ـﺎ ﺩﺍﺩﻧـﺪ‪ .‬ﻋﺜﻤﺎﻧﻴﻬـﺎ ﻧﻴـﺰ ﳘـﻴﻦ‬ ‫ﻟﻔﻆ ﺭﺍ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﺮ ﳘﮥ ﺗﺮﮐﺎﻥ‪ ‬ﺟﺎﮔﻴﺮﺷﺪﻩ ﺩﺭ ﺍﻳﺮﺍﻥﺯﻣﻴﻦ ﺍﻃﻼﻕ ﮐﺮﺩﻧﺪ‪.‬‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻫــﻴﭻﮔــﺎﻩ ﺍﺟــﺎﺯﻩ ﻧــﺪﺍﺩ ﮐــﻪ ﺩﺭ ﳏــﺎﻭﺭﺍﺕ ﺭﲰــﯽ ﻭ ﺍﺩﺍﺭﺍﺕ ﺩﻭﻟﺘــﯽ‬

‫ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺍﻋﻤــﺎﻝ ﺷــﻮﺩ‪ ،‬ﺑﻠﮑــﻪ ﺩﺭ ﳘــﮥ ﺍﺩﺍﺭﺍﺕ ﺩﻭﻟﺘــﯽ ﺯﺑــﺎﻥ ﺗﺮﮐــﯽ ﺭﻭﺍﺝ ﺩﺍﺷــﺖ‪ ،‬ﻭ‬

‫ﻣـﺮﺩﻡ ﮐـﺸﻮﺭ ﳎﺒـﻮﺭ ﺑﻮﺩﻧــﺪ ﮐـﻪ ﺑـﺮﺍﯼ ﻣــﺮﺍﻭﺩﻩ ﺑـﺎ ﺍﻳـﻦ ﺍﺭﺑﺎﺑــﺎﻥ‪ ‬ﻧﺎﺧﻮﺍﺳـﺘﻪ ﻭ ﭘﺎﺭﺳـﯽﻣــﺪﺍﻥﹾ‬

‫ﺯﺑﺎﻥ ﺗﺮﮐﯽ ﻳﺎﺩ ﺑﮕﻴﺮﻧﺪ‪ .‬ﺍﻳﺮﺍﻧﯽ ﻭ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﺯﻣـﺎﻥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﺟﺎﻧـﺸﻴﻨﺎﻥ‪ ‬ﺍﻭ‬

‫ﭼﻨﺎﻥ ﲢﻘﻴﺮ ﺷﺪﻧﺪ ﮐﻪ ﻫﺮﮐﺲ ﻣﯽﺧﻮﺍﺳﺖ ﮐﻪ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻧﺰﺩﻳﮏ ﺳﺎﺯﺩ ﻭ‬

‫ﺷﺨــﺼﻴﺘﯽ ﮐــﺴﺐ ﮐﻨــﺪ‪ ،‬ﻳــﺎ ﺧــﻮﺩﺵ ﺭﺍ ﺗ‪‬ــﺮﮎ ﻣــﯽﺩﺍﻧــﺴﺖ ﻳــﺎ ﺑــﻪ ﻫــﺮ ﳓــﻮﯼ ﺑــﻮﺩ ﺗﺮﮐــﯽ‬ ‫ﻣﯽﺁﻣﻮﺧﺖ ﻭ ﺗﺮﮐﯽ ﻣﯽﮔﻔﺖ‪ .‬ﺑﺮﺧﯽ ﻧﻴﺰ ﺧﻮﺩ ﺭﺍ ﺗﺮﮐﻤﻦ ﻣﻌﺮﻓﯽ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻭﺿ ﹺﻊ‬ ‫‪ -1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۵۱۸ ،‬‬

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‫‪۲۳۷‬‬ ‫ﺍﻫﺎﻧﺖﺑﺎﺭ ﺩﺭ ﺳﺮﺍﺳﺮ ﺩﻭﺭﺍﻥ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ﺍﺳﺘﻤﺮﺍﺭ ﺩﺍﺷﺖ‪ .‬ﺭﺋـﻴﺲ ﻫﻴـﺄﺕ‬ ‫ﺳــﻮﺋﺪﯼ ﮐــﻪ ﺩﺭ ﺳــﺎﻝ ‪۱۰۶۳‬ﺥ ﺑــﻪﺍﻳــﺮﺍﻥ ﺁﻣــﺪﻩ ﺑــﻮﺩﻩ ﻧﻮﺷــﺘﻪ ﮐــﻪ ﺯﺑــﺎﻥ ﺗﺮﮐــﯽ ﺯﺑــﺎﻥ ﻣــﺮﺩﻡ‬ ‫ﺍﻳﺮﺍﻥ ﻧﻴﺴﺖ ﻭ ﺑـﺎ ﺯﺑـﺎﻥ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺗﻔـﺎﻭﺕ ﺩﺍﺭﺩ‪ ،‬ﻭﻟـﯽ ﺷـﺎﻩ ﻭ ﳘـﮥ ﺩﻭﳌـﺮﺩﺍﻧﺶ ﺗﺮﮐـﯽ‬

‫ﻣﯽﮔﻮﻳﻨﺪ ﻭ ﻫﺮ ﺍﻳﺮﺍﻧﯽﺋﯽ ﮐﻪ ﲞﻮﺍﻫـﺪ ﺧـﻮﺩﺵ ﺭﺍ ﮐـﺴﯽ ﻧـﺸﺎﻥ ﺩﻫـﺪ ﻣـﯽﮐﻮﺷـﺪ ﮐـﻪ ﻣﺜـﻞ‬ ‫ﺁ‪‬ﺎ ﺑﻪ ﺗﺮﮐﯽ ﺣﺮﻑ ﺑﺰﻧﺪ‪.‬‬

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‫ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﮐــﻪ ﭘــﻴﺶ ﺍﺯ ﺩﻳﮕــﺮ ﻣﻨــﺎﻃﻖ ﺑــﻪﺩﺳــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﻓﺘــﺎﺩ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﺳﻠﻄﮥ ﺑﻴﺸﺘﺮﯼ ﺩﺍﺷﺘﻨﺪ ﻭ ﲤﺮﮐﺰﺷﺎﻥ ﻋﻤﺪﺗ‪‬ﺎ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻮﺩ ﻭ ﭘﺎﻳﺘﺨﺖ ﺩﺭ ﺁﻥ ﻧﺎﺣﻴـﻪ‬

‫ﻭﺍﻗﻊ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﻘﺎﻳﺎﯼ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﻴﺎﻥ ﮐﻪ ﺑﻪ ﳓـﻮﯼ ﺯﻧـﺪﻩ ﻣﺎﻧـﺪﻩ ﺑﻮﺩﻧـﺪ ﺧـﻮﺩ ﺭﺍ ﳎﺒـﻮﺭ‬ ‫ﻣﯽﺩﻳﺪﻧﺪ ﮐﻪ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺍﺯ ﺩﺳﺖ ﺳـﺘﻤﻬﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑﺮﻫﻨـﺪ ﺧﻮﺩﺷـﺎﻥ ﺭﺍ ﺗـﺮﮎ ﻧـﺸﺎﻥ‬

‫ﺩﻫﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦﺭﻭ ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺧﻴﻠـﯽ ﺯﻭﺩ ﺧـﻮﺩ ﺭﺍ ﳎﺒـﻮﺭ ﻳﺎﻓﺘﻨـﺪ ﮐـﻪ ﺯﺑـﺎﻥ ﺗﺮﮐـﯽ ﺭﺍ‬

‫ﻋﻤﻮﻣﻴﺖ ﺩﻫﻨﺪ‪ ،‬ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﮔﻮﻳﺶ ﺁﺫﺭﺑﺎﻳﺠﺎﻧﯽ ﮐﻪ ﳍﺠﻪﺋﯽ ﺍﺯ ﺯﺑﺎﻥ ﮐﻬﻦﹺ ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩ‬

‫ﻣﺘــﺮﻭﮎ ﻣﺎﻧــﺪ ﻭ ﺯﺑــﺎﻥ ﺗﺮﮐــﯽ ﺟــﺎﻳﺶ ﺭﺍ ﮔﺮﻓــﺖ ﻭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺩﺭ ﺧــﻼﻝ ﻳﮑــﯽ ﺩﻭ ﻧــﺴﻞ‬ ‫ﻼ ﻳــﮏ ﻣﻨﻄﻘــﮥ ﺗــﺮﮎﺯﺑــﺎﻥ ﺷــﺪ )ﺯﺑــﺎﻥ ﺁﺫﺭﺑﺎﻳﺠــﺎﻧﯽ ﻓﻘــﻂ ﺩﺭ ﻣﻨــﺎﻃﻖ ﮐﻮﻫــﺴﺘﺎﻧﯽ ﮐــﻪ‬ ‫ﻋﻤـ ﹰ‬ ‫ﺩﺳﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺁﳒﺎﻫﺎ ﻧﺮﺳﻴﺪ ﺍﺳـﺘﻤﺮﺍﺭ ﻳﺎﻓـﺖ؛ ﻭ ﺍﻣـﺮﻭﺯ ﮔـﻮﻳﺶ ﺗﺎﻟـﺸﯽ ﺍﺯ ﺑﺎﺯﻣﺎﻧـﺪﮤ‬

‫ﺁﻥ ﺍﺳ ــﺖ(‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﺷ ــﻐﺎﻝﹺ ﺩﺭﺍﺯﻣ ــﺪﺕ ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﺗﻮﺳ ــﻂ ﻋﺜﻤﺎﻧﻴ ــﺎﻥ )ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ‬

‫ﺣﺪﻭﺩ ﻧﻮﺩ ﺳﺎﻝ ﺩﺭ ﻣﻴﺎﻥ ﻋﺜﻤﺎﻧﻴﺎﻥ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺳﺖ ﺑـﻪﺩﺳـﺖ ﻣـﯽﺷـﺪ ﻭ ﺍﻏﻠـﺐ ﺍﻭﻗـﺎﺕ‬ ‫ﺩﺭ ﺩﺳﺖ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺑﻮﺩ( ﲨﺎﻋـﺎﺕ ﺑﺰﺭﮔـﯽ ﺍﺯ ﺗﺮﮐـﺎﻥ ﺍﻧـﺎﺗﻮﻟﯽ ﺑـﻪﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﮐﻮﭼﺎﻧـﺪﻩ‬

‫ﺷــﺪﻧﺪ ﺗــﺎ ﺗﺮﮐﻴــﺐ ﲨﻌﻴﺘــﯽ ﺑــﻪﻧﻔــﻊ ﺗﺮﮐــﺎﻥ ﺑــﻪﻫــﻢ ﲞــﻮﺭﺩ‪ .‬ﺍﻳــﻦﮔﻮﻧــﻪ‪ ،‬ﺭﻭﻧــﺪ ﺗﺮﮐــﺴﺎﺯﯼ‬

‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘـﺲ ﺍﺯ ﺗـﺸﮑﻴﻞ ﺳـﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺍﺩﺍﻣـﻪ ﻳﺎﻓـﺖ؛ ﻭ ﮐـﺎﺭ ﺑـﻪﺟـﺎﺋﯽ ﺭﺳـﻴﺪ ﮐـﻪ‬ ‫ﮐﺴﺎﻧﯽ ﺩﺭ ﺳﺪﮤ ﺣﺎﺿﺮ ﮔﻤﺎﻥ ﮐﻨﻨﺪ ﮐﻪ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺍﺯ ﺩﻳﺮﺑﺎﺯ ﻣﻨﻄﻘﮥ ﺗﺮﮐـﺎﻥ ﺑـﻮﺩﻩ ﺍﺳـﺖ‪.‬‬

‫ﺣﺘﯽ ﺗﺮﮐﺎﻥ‪ ‬ﺟـﺪﺍﻳﯽﻃﻠـﺐﹺ ﺿـﺪ‪ ‬ﺍﻳﺮﺍﻧـﯽ ﺍﺯ ﻧﻮﺍﺩﮔـﺎﻥ ﳘـﺎﻥ ﻗﺰﻟﺒﺎﺷـﺎﻥﹾ‪ ،‬ﭼﻮﻧﮑـﻪ ﺍﺯ ﺗـﺎﺭﻳﺦ‬ ‫ﺍﻳــﺮﺍﻥ ﺍﻃﻼﻋــﯽ ﻧﺪﺍﺭﻧــﺪ‪ ،‬ﺍﺩﻋــﺎ ﻣــﯽﮐﻨﻨــﺪ ﮐــﻪ ﭘــﻴﺶ ﺍﺯ ﺍﺳــﻼﻡ ﻧﻴــﺰ ﺗــﺮﮎ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ‬ ‫‪ -1‬ﺳﻔﺮﻧﺎﻣﮥ ﺍﻧﮕﻠﱪﺕ ﮐﻤﭙﻔﺮ‪ ،‬ﺗﺮﲨﮥ ﮐﻴﮑﺎﻭﻭﺱ ﺟﻬﺎﻧﺪﺍﺭﯼ )ﺍﳒﻤﻦ ﺁﺛﺎﺭ ﻣﻠﯽ‪ ،‬ﺮﺍﻥ‪،‬‬ ‫‪.۱۶۷ ،(۱۳۵۰‬‬

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‫‪www.IrPDF.com‬‬

‫‪۲۳۸‬‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ؛ ﻳﻌﻨﯽ ﺍﺩﻋـﺎ ﻣـﯽﮐﻨﻨـﺪ ﮐـﻪ ﭘﻴـﺸﻴﻨﮥ ﺟﺎﮔﻴﺮﺷـﺪﻥ ﺗـﺮﮎ ﺩﺭ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ‬ ‫ﻳﮏ ﭘﻴﺸﻴﻨﮥ ﺩﺭﺍﺯﻣﺪﺕ‪ ‬ﺗﺎﺭﻳﺨﯽ ﺍﺳـﺖ‪ .‬ﺑﺮﺧـﯽ ﺍﺯ ﻧﺎﺩﺍ‪‬ﺎﻳـﺸﺎﻥ ﺩﺭ ﻧﻮﺷـﺘﻪﻫﺎﻳـﺸﺎﻥ ﺍﺩﻋـﺎ‬ ‫ﻣﯽﮐﻨﻨﺪ ﮐﻪ ﭘﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ ﻫﺨﺎﻣﻨﺸﯽ ﻧﻴﺰ ﺁﺫﺭﺑﺎﻳﺠﺎﻥﹾ ﺗﺮﮎﻧﺸﻴﻦ ﺑـﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﭘـﺲ ﺍﺯ‬

‫ﺁﻧﮑ ــﻪ ﻧﻴﻤ ــﮥ ﴰ ــﺎﻟﯽ ﺁﺫﺭﺑﺎﻳﺠ ــﺎﻥ ﺑ ــﻪﺍﺷ ــﻐﺎﻝ ﺭﻭﺳ ــﻴﻪ ﺩﺭﺁﻣ ــﺪ‪ ،‬ﺑ ــﻪﻭﻳ ــﮋﻩ ﭘ ــﺲ ﺍﺯ ﺗ ــﺸﮑﻴﻞ‬

‫ﺣﮑﻮﻣﺖ ﺳﻮﺳﻴﺎﻟﻴﺴﺘﯽ ﮐﻪ ﺩﻭﺭﺍﻥ ﺗﺒﺪﻳﻞ ﻫﻮﻳﺖ ﺍﻗﻮﺍﻡ ﺯﻳﺮ ﺳﻠﻄﮥ ﺷﻮﺭﻭﯼ ﺑـﻮﺩ ﺁﮐـﺎﺩﻣﯽ‬

‫ﻋﻠــﻮﻡ ﺷــﻮﺭﻭﯼ ﻣﻮﻇــﻒ ﺷــﺪ ﮐــﻪ ﺑــﺮﺍﯼ ﻣــﺮﺩﻡ ﺳــﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﺷــﻐﺎﻟﯽ ﺩﺭ ﴰــﺎﻝ ﺭﻭﺩ ﺍﺭﺱ‬ ‫ﻫﻮﻳـ ــﺖ ﺗﺮﮐ ـ ـﯽﹺ ﺩﻳﺮﻳﻨـ ــﻪ ﺑـ ــﺴﺎﺯﺩ‪ .‬ﮐﺘﺎ‪‬ـ ــﺎﺋﯽ ﺩﺭ ﺍﻳـ ــﻦ ﺯﻣﻴﻨـ ــﻪ ﺗﻮﺳـ ــﻂ ﺗـ ــﺎﺭﻳﺦﻧﮕـ ــﺎﺭﺍﻥ ﻭ‬

‫ﻣــﺮﺩﻡﺷﻨﺎﺳــﺎﻥ ﺷــﻮﺭﻭﯼ ﺗــﺄﻟﻴﻒ ﺷــﺪ ﮐــﻪ ﲢﺮﻳــﻒ ﺑــﺴﻴﺎﺭ ﺷــﮕﻔﺘﯽ ﺍﺯ ﺗــﺎﺭﻳﺦ ﺑــﻮﺩ ﻭ ﻧــﺸﺎﻥ‬ ‫ﻣﯽﺩﺍﺩ ﮐﻪ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺍﻳﺮﺍﻧﯽ ﺍﺯ ﺩﻳﺮﺯﻣﻴﺎﻥ ﺳﺮﺯﻣﻴﻦ ﺗﺮﮐﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﺯ ﭼﻨﺪﺩﻫــﻪ ﺑــﻪ ﺍﻳــﻦﺳــﻮ ﮐــﺴﺎﻧﯽ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺑــﻪﺗــﺄﺛﻴﺮ ﺍﺯ ﮐﺎﺭﻫــﺎﺋﯽ ﮐــﻪ ﺁﮐــﺎﺩﻣﯽ ﻋﻠــﻮﻡ‬

‫ﺷﻮﺭﻭﯼ ﺍﳒﺎﻡ ﺩﺍﺩ ﻋﻼﻗﻪ ﺩﺍﺭﻧﺪ ﮐﻪ ﺯﺑﺎﻥ ﺗﺮﮐﯽ ﻣﺮﺩﻡﹺ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺍ ﺁﺫﺭﯼ ﺑﻨﺎﻣﻨﺪ‪ .‬ﺍﻳـﻦ‬

‫ﻳﮏ ﻏﻠﻂ ﺗ‪ ‬ﻌﻤ‪‬ﺪﯼ ﺍﺳـﺖ ﮐـﻪ ﻣﻌﻠـﻮﻡ ﺍﺳـﺖ ﺍﺯ ﮐﺠـﺎ ﺳﺮﭼـﺸﻤﻪ ﮔﺮﻓﺘـﻪ ﺍﺳـﺖ‪ .‬ﺯﺑـﺎﻥ ﺗﺮﮐـﯽ‪‬‬

‫ﺯﺑﺎﻥ ﺁﺫﺭﯼ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﯽ ﺯﺑـﺎﻥ ﺁﺫﺭﯼ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻪ ﺍﺳـﺖ‪ .‬ﺯﺑـﺎﻥ ﺁﺫﺭﯼ ﻳـﮏ ﮔـﻮﻳﺶ ﺍﺯ‬ ‫ﺯﺑـﺎﻥ ﺍﻳﺮﺍﻧـﯽ ﺑـﻮﺩﻩ ﻭ ﻫــﻴﭻ ﺍﺭﺗﺒـﺎﻃﯽ ﺑـﺎ ﺯﺑــﺎﻥ ﺗﺮﮐـﯽ ﻧﺪﺍﺷـﺘﻪ ﺍﺳــﺖ‪ .‬ﺍﮔـﺮ ﺑﮕـﻮﺋﻴﻢ »ﺯﺑــﺎﻥ‬

‫ﺗﺮﮐـﯽ ﳍﺠــﮥ ﺁﺫﺭﺑﺎﻳﺠــﺎﻧﯽ« ﻏﻠـﻂ ﻧﮕﻔﺘــﻪﺍﻳــﻢ‪ .‬ﻭﻟـﯽ ﺍﮔــﺮ ﺗﺮﮐـﯽﹺ ﺁﺫﺭﺑﺎﻳﺠــﺎﻧﯽ ﺭﺍ »ﺁﺫﺭﯼ«‬ ‫ﺑﻨــﺎﻣﻴﻢ ﻏﻠــﻂ ﻓﺎﺣــﺸﯽ ﻣﺮﺗﮑــﺐ ﺷــﺪﻩﺍﻳــﻢ‪ .‬ﻳﻌﻨــﯽ ﺗﺮﮐــﺎﻥ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺭﺍ ﺑﺎﻳــﺪ ﺗــﺮﮎﺯﺑــﺎﻥ‬

‫ﻧﺎﻣﻴــﺪ ﻧــﻪ ﺁﺫﺭﯼﺯﺑــﺎﻥ‪ .‬ﺑــﻪ ﳘﻴﻨﮕﻮﻧــﻪ ﺍﺳــﺖ ﺍﮔــﺮ ﳘــﮥ ﺗــﺮﮎﺯﺑــﺎﻥﺷــﺪﮔﺎﻥ‪ ‬ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺭﺍ‬ ‫ﺗﺮﮎﻧﮋﺍﺩ ﺑﭙﻨﺪﺍﺭﻳﻢ‪ .‬ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ .‬ﺑﻴﺸﻴﻨﮥ ﻣـﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ )ﻫـﻢ ﺁﺫﺭﺑﺎﻳﺠـﺎﻥ ﺍﻳـﺮﺍﻥ ﻭ‬

‫ﻫﻢ ﮐﺸﻮﺭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ‬ﮐﻨﻮﻧﯽ( ﺍﻳﺮﺍﻧـﯽﺗﺒﺎﺭﻧـﺪ ﻭﻟـﯽ ﺩﺭ ﺍﺛـﺮ ﺍﺟﺒـﺎﺭﯼ ﮐـﻪ ﺩﺭ ﺯﻣـﺎﻥ ﺻـﻔﻮﯼ‬

‫ﺩﺍﺷــﺘﻪﺍﻧــﺪ ﺯﺑﺎﻧــﺸﺎﻥ ﺗﺮﮐــﯽ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﻳﻌﻨــﯽ ﻣــﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﳘــﺎﻥﮔﻮﻧــﻪ ﮐــﻪ ﳎﺒــﻮﺭ‬

‫ﺷﺪﻧﺪ ﺩﻳﻨﺸﺎﻥ ﺭﺍ ﺑـﺎ ﺩﻳـﻦ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻋـﻮﺽ ﮐﻨﻨـﺪ ﺯﺑﺎﻧـﺸﺎﻥ ﻧﻴـﺰ ﺑـﻪﺳـﺒﺐ ﭼﻨـﻴﻦ ﺍﺟﺒـﺎﺭﯼ‬ ‫ﻋـﻮﺽ ﺷـﺪ‪ .‬ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﮐـﻪ ﺗﺮﮐﻴـﻪ ﻧﺎﻣﻴــﺪﻩ ﻣـﯽﺷـﻮﺩ ﻧﻴــﺰ ﭼﻨـﻴﻦ ﻭﺿـﻌﯽ ﺭﺥ ﺩﺍﺩﻩ ﺍﺳــﺖ‪.‬‬ ‫ﺦ ﺗﺮﮐﻴﻪ ﺗﺎ ﺩﻭﺭﺍﻥ ﺳـﻠﺠﻮﻗﯽ ﺗـﺎﺭﻳﺦ ﺁﺭﻳـﺎﻥ‬ ‫ﺑﻴﺸﻴﻨﮥ ﲨﻌﻴﺖ ﺗﺮﮐﻴﻪ ﺁﺭﻳﺎﻳﯽﻧﮋﺍﺩﻧﺪ‪ ،‬ﻭ ﺗﺎﺭﻳ ﹺ‬

‫ﺍﺳﺖ ﻧﻪ ﺗﺮﮐﺎﻥ )ﺁﺭﻳﺎﻧﯽ ﮐﻪ ﺭﻭﺯﮔـﺎﺭﯼ ﺍﻣﭙﺮﺍﺗﻮﺭﻳﻬـﺎﯼ ﺧﻴﺘـﺎ ﻭ ﻣﻴﺘـﺎﻧﯽ ﺩﺍﺷـﺘﻨﺪ‪ ،‬ﺁﺭﻳـﺎﻧﯽ‬ ‫ﮐــﻪ ﺭﻭﺯﮔــﺎﺭﯼ ﺍﻣﭙﺮﺍﺗــﻮﺭﯼ ﺍﻭﺭﺍﺭﺗــﻮ ﺩﺍﺷــﺘﻨﺪ ﻭ ﺑﻌــﺪﻫﺎ ﮐــﺸﻮﺭﺷﺎﻥ ﺍﺭﻣﻴﻨﻴــﻪ ﻧﺎﻣﻴــﺪﻩ ﺷــﺪ‪،‬‬

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‫‪۲۳۹‬‬ ‫ﺁﺭﻳــﺎﻧﯽ ﮐــﻪ ﺭﻭﺯﮔــﺎﺭﯼ ﮐــﺸﻮﺭ ﮐــﺖﭘﺘﻮﮐــﻪ ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﻭ ﺁﺭﻳــﺎﻥ ﻳﻮﻧــﺎﻧﯽ ﮐــﻪ ﺭﻭﺯﮔــﺎﺭﯼ ﭼﻨــﺪ‬ ‫ﺳﻠﻄﻨﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﺁﺧﺮﻳﻦ ﺑﺎﺯﻣﺎﻧﺪﻩﺷﺎﻥ ﮐﺸﻮﺭ ﺗﺮﺍﭘﻴﺰﻭﻧﺖ ﺑﻮﺩ(‪ .‬ﻭﻟﯽ ﺍﺯ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ‪‬‬ ‫ﮐﹸﺮﺩﻫــﺎ‪ ‬ﺍﻳﺮﺍﻧ ــﯽﺗﺒ ــﺎ ﹺﺭ ﺗﺮﮐﻴ ــﻪ ﮐ ــﻪ ﺑﮕ ــﺬﺭﻳﻢ ﺯﺑ ــﺎﻥ ﻣ ــﺮﺩﻡ ﺗﺮﮐﻴ ــﻪ ﺍﮐﻨ ــﻮﻥ ﺗﺮﮐ ــﯽ ﺍﺳ ــﺖ‪ ،‬ﻭ‬ ‫ﳘﻪﺷﺎﻥ ﺑﻪ ﺗﺮﮎﻧﮋﺍﺩ ﺑﻮﺩﻥ ﺧﻮﺩﺷﺎﻥ ﺍﻓﺘﺨﺎﺭ ﻫﻢ ﻣﯽﮐﻨﻨﺪ‪ .‬ﺩﺍﺳـﺘﺎﻥ ﭘﺎﮐـﺴﺎﺯﯼ ﺍﻧـﺎﺗﻮﻟﯽ‬ ‫ﺍﺯ ﺑﻮﻣﻴــﺎﻥ ﺁﺭﻳــﺎﻳﯽ ﺗﻮﺳــﻂ ﺗﺮﮐــﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺩﺍﺳــﺘﺎﻥ ﺑﺰﺭﮔﺘــﺮﻳﻦ ﻭ ﺷــﺎﻳﺪ ﺑــﯽﳕﻮﻧــﻪﺗــﺮﻳﻦ‬

‫ﺟﻨﺎﻳﺖ ﺿﺪﺑﺸﺮﯼ ﺩﺭ ﺗﺎﺭﻳﺦ ﺟﻬﺎﻥ )ﺑـﻪﺍﺳـﺘﺜﻨﺎﯼ ﺟﻨﺎﻳـﺎﺕ ﺑـﺰﺭﮒ‪ ‬ﺍﺷـﻐﺎﻟﮕﺮﺍﻥ‪ ‬ﺍﺭﻭﭘـﺎﻳﯽ‬ ‫ﺩﺭ ﻗﺎﺭﮤ ﺁﻣﺮﻳﮑﺎ( ﻭ ﻳﮏ ﺩﺍﺳﺘﺎﻥ ﻭﺍﻗﻌ‪‬ﺎ ﺍﻧﺪﻭﻫﺒﺎﺭﯼ ﺍﺳـﺖ ﮐـﻪ ﺁﺧـﺮﻳﻨﺶ ﮐـﺸﺘﺎﺭ ﻣﻴﻠﻴـﻮﻧﯽﹺ‬

‫ﺍﺭﻣﻨﻴﺎﻥ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﺧﻮﺩﺷﺎﻥ ﺩﺭ ﺷﺮﻕ ﺍﻧﺎﺗﻮﻟﯽ ﺩﺭ ﳘﻴﻦ ﻳﮏﺳﺪﮤ ﭘﻴﺶ ﺍﺳﺖ‪.‬‬

‫ﻧـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻧــﻪ ﻫـﻴﭻﮐـﺪﺍﻡ ﺍﺯ ﻫﻔـﺖﺳــﺮﺍﻥ ﻗﺰﻟﺒـﺎﺵ ﻭ ﻧـﻪﮐـﺴﯽ ﺍﺯ ﺍﻓــﺮﺍﺩ ﺩﺍﺭ ﻭ‬

‫ﺩﺳــﺘﮕﺎﻩ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﻳــﺪﮤ ﻣﻨــﺴﺠﻢ ﺳﻴﺎﺳــﯽ ﺩﺭﺳــﺮ ﻧﺪﺍﺷــﺘﻨﺪ ﻭ ﭼﻴــﺰﯼ ﺍﺯ ﻣﻔﻬــﻮﻡ ﺩﻭﻟــﺖ ﻭ‬ ‫ﻣﻠﺖ ﳕﯽﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻟﻘﺐ ﺷﺎﻫﻨﺸﺎﻩ ﺍﻳﺮﺍﻥ ﺩﺍﺷﺖ ﻭ ﺣﺎﮐﻢﹺ ﺣﺪﻭﺩ‪ ‬ﻧﻴﻤﯽ ﺍﺯ‬ ‫ﺍﻳـﺮﺍﻥﺯﻣـﻴﻦ ﺑـﻮﺩ‪ ،‬ﻭﻟـﯽ ﻋﻤﻠﮑﺮﺩﻫـﺎﻳﺶ ﺩﺭ ﻫـﻴﭻ ﳊﻈـﻪ ﺍﺯ ﭼـﺎﺭﭼﻮﺏ ﻓﺮﻣﺎﻧـﺪﻩ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﻓﺮﺍﺗﺮ ﻧﺮﻓﺖ‪ .‬ﺍﻭ ﻗﺪﺭﺗﺶ ﺭﺍ ﺑﻪﺍﺑﺰﺍﺭ ﻣﺮﺩﻡﮐﹸﺸﯽ ﻭ ﲣﺮﻳﺐ ﻭ ﺗﺎﺭﺍﺝ ﻭ ﺧﻮﺷﮕﺬﺭﺍﻧﯽﹺ ﺩﺍﺋﻢ‬ ‫ﺗﺒﺪﻳﻞ ﮐﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ ﮔﻤﺎﻥ ﳕﯽﺭﻭﺩ ﮐﻪ ﺍﺯ ﻗـﺪﺭﺕ ﺳﻴﺎﺳـﯽ ﺑﺮﺩﺍﺷـﺘﯽ ﺟـﺰ ﺍﻳـﻦ ﻣـﯽﺩﺍﺷـﺘﻪ‬

‫ﺍﺳﺖ‪ .‬ﻣﻠﺖ ﻭ ﻣﻴﻬﻦ ﺩﺭ ﺍﻧﺪﻳـﺸﮥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺟـﺎﺋﯽ ﻧﺪﺍﺷـﺖ‪ .‬ﺍﻭ ﺑـﺮﺍﯼ ﺧـﻮﺩﺵ ﻳـﮏ‬ ‫ﺭﺳﺎﻟﺖ‪ ‬ﻭﻳﮋﮤ ﺁﲰﺎﻧﯽ ﻗﺎﺋﻞ ﺑﻮﺩ )ﺭﺳﺎﻟﺖ ﻧﺎﺑﻮﺩ ﮐﺮﺩﻥ‪ ‬ﺁﻧﭽﻪ ﻣﺬﻫﺐ ﻣﻨﺴﻮﺥ ﻣﯽﻧﺎﻣﻴـﺪ(‪،‬‬

‫ﻭ ﺩﺭ ﳘــﮥ ﻋﻤــﺮﺵ ﺩﺭ ﺭﺍﻩ ﺍﳒــﺎﻡﹺ ﺍﻳــﻦ ﺭﺳــﺎﻟﺖ ﮐﻮﺷــﻴﺪ‪ .‬ﺩﺭ ﺳــﻠﻄﻨﺖ ﺍﻭ ﮐﻠﻴــﮥ ﺟــﺎﺩﻩﻫــﺎ ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ ﺑـﺮﺍﯼ ﺑﺎﺯﺭﮔـﺎﻧﯽ ﻧـﺎﺍﻣﻦ ﺷـﺪ‪ ،‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﻫﺮﺟـﺎ ﮐـﻪ ﺑﻮﺩﻧـﺪ ﮐﺎﺭﻭﺍﻧﻴـﺎﻥ ﺭﺍ ﻏـﺎﺭﺕ‬ ‫ﻣﯽﮐﺮﺩﻧﺪ ﻭ ﮐﺎﺭﻭﺍﻧﻴﺎﻥ ﺭﺍ ﺑﻪ‪‬ﺎﻧﮥ ﺁﻧﮑﻪ »‪‬ﻤﺖ ﺳﻨﯽ ﺑﻮﺩﻥ ﺑﺮﺁ‪‬ﺎ ﻣﯽﺭﻭﺩ« ﻣﯽﮐﺸﺘﻨﺪ‪.‬‬

‫ﮔﺰﺍﺭﺵ ﻗﺤﻄﯽﹺ ﻧﺎﺷﯽ ﺍﺯ ﺗﺎﺭﺍﺝ ﺍﻣﻮﺍﻝ ﻭ ﺧﻮﺍﺭﺑﺎﺭ ﻣﺮﺩﻡ ﺩﺭ ﻣﻨﺎﻃﻖ ﳐﺘﻠﻒ ﺩﺭ ﺯﻣﺎﻥ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﻫﻨﻮﺯ ﺩﺭ ﺍﺫﻫﺎﻥ ﻣﺮﺩﻡ ﺑﺮﺧـﯽ ﺍﺯ ﻣﻨـﺎﻃﻖ ﺍﻳـﺮﺍﻥ ﻣﺎﻧـﺪﻩ ﺍﺳـﺖ‪ .‬ﺩﺭﺑـﺎﺭﮤ ﺍﺳـﭙﻬﺎﻥ‪،‬‬

‫ﺩﺭ ﺗﺄﻟﻴﻔﺎﺕ ﻣﻮﺭﺧﺎﻥ ﺍﻭﻟﻴﮥ ﺻﻔﻮﯼ ﻣﯽ ﺧﻮﺍﻧﻴﻢ ﮐﻪ »ﺑﻪﻭﺍﺳﻄﮥ ﻋﺒﻮﺭ ﻟﺸﮑﺮ ﻧـﺼﺮﺕﺷـﻌﺎ ‪‬ﺭ‬ ‫ﻧﺎﻳﺮﮤ ﺟﻮﻉ ﺷﻴﻮﻉ ﻳﺎﻓﺖ ﻭ ﺩﻭﺩ ﺩﻝﹺ ﮔﺮﺳﻨﮕﺎﻥ ﺍﺯ ﮐـﺮﮤ ﻧـﺎﺭ ﮔﺬﺷـﺖ‪ ١«.‬ﻭ ﺩﺭﺑـﺎﺭﮤ ﺧﺮﺍﺳـﺎﻥ‬

‫‪ -1‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۸۵ ،‬‬

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‫‪۲۴۰‬‬ ‫ﻣﯽﺧﻮﺍﻧﻴﻢ ﮐﻪ »ﺑﻪﺳﺒﺐ ﻭﻓﻮﺭ ﻋﺒـﻮﺭ ﻋـﺴﺎﮐﺮ ﻭ ﺣـﺪﻭﺙ ﻧﻮﺍﻳـﺐﹺ ﻣﺘـﻮﺍﺗﺮ ﻭ ﻗﻠـﺖ ﺯﺭﺍﻋـﺖ ﻭ‬ ‫ﺗﻔﺮﻕﹺ ﺭﻋﻴﺖ… ﻗﺤﻄﯽ ﺩﺭ ﻏﺎﻳﺖ‪ ‬ﺷﺪﺕ ﻭ ﻋﺴﺮﺗﯽ ﺩﺭ ‪‬ﺎﻳﺖ ﺻﻌﻮﺑﺖ ﺭﻭﯼ ﳕﻮﺩ‪ ١«.‬ﻭ‬

‫»ﺩﺭ ﺷﻬﺮ ﻫﺮﺍﺕ ﺩﺭ ﺁﺭﺯﻭﯼ ﻟﺐﹺ ﻧﺎﻧﯽ ﺟﺎﻥ ﺑﻪﻟـﺐ ﻣـﯽﺭﺳـﻴﺪ‪ ،‬ﻭ ﺍﻳـﻦ ﺣﺎﺩﺛـﻪ ﺍﻣﺘـﺪﺍﺩ ﲤـﺎﻡ‬ ‫ﻳﺎﻓــﺖ« ﺗــﺎ ﻣــﺮﺩﻡﹺ ﮔﺮﺳــﻨﻪ ﮔﻮﺷــﺖ ﻻﺷــﮥ ﻣﺮﺩﮔــﺎﻥ ﻭ ﮔﻮﺷــﺖ ﺳــﮓ ﻭ ﮔﺮﺑــﻪ ﻣــﯽﺧﻮﺭﺩﻧــﺪ‪.‬‬

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‫ﭼﻨــﻴﻦ ﻣــﻮﺍﺭﺩﯼ ﺩﺭ ﮔﺰﺍﺭﺷــﻬﺎﯼ ﻣﻮﺭﺧــﺎﻥ ﺻــﻔﻮﯼ ﺑــﺴﻴﺎﺭ ﺁﻣــﺪﻩ ﺍﺳــﺖ‪ .‬ﺑــﻪﺁﺗــﺶ ﮐــﺸﻴﺪﻥ‬ ‫ﺷﻬﺮ ﺍﺭﺩﺑﻴﻞ ﮐﻪ ﻣﺮﺩﻣﺶ ﺳﻨﯽ ﺑﻮﺩﻧﺪ ﻳﮑﯽ ﺍﺯ ﺻﺪﻫﺎ ﻓﺠـﺎﻳﻊ ﺗﮑـﺮﺍﺭﯼ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺍﺳـﺖ‪.‬‬

‫ﺩﺭ ﺗﺎﺭﻳﺦ ﻋﺎﻟﹶﻢ ﺁﺭﺍﯼ ﺻﻔﻮﯼ ﻣﯽﺧﻮﺍﻧﻴﻢ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﺑﺰﺭﮔـﺎﻥ ﺍﺭﺩﺑﻴـﻞ ﺧﻮﺍﺳـﺖ‬

‫ﮐﻪ ﺷﻴﻌﻪ ﺷﻮﻧﺪ ﻭ ﻫﺮﮐﻪ ﺍﺯ ﻣﺬﻫﺐ ﺳﻨﻴﺎﻥ ﺗﱪﺍ ﻧﮑﺮﺩ ﺭﺍ ﺯﻧﺪﻩ ﺯﻧﺪﻩ ﺳﻮﺯﺍﻧﺪﻧﺪ‪:‬‬

‫ﻓﺮﻣــﻮﺩ ﺍﺯ ﻫــﺮ ﺧﺎﻧــﻪﺋــﯽ ﻳــﮏﭘــﺸﺘﻪ ﭼــﻮﺏ ﺑﻴﺎﻭﺭﻧــﺪ‪ .‬ﻫﻴــﺰﻡ ﺑــﺴﻴﺎﺭ ﲨــﻊ ﳕﻮﺩﻧــﺪ‪.‬‬ ‫ﻫﺮﮐــﺪﺍﻡ ﮐــﻪ ﺷــﻬﺎﺩﺕ ﻣــﯽﮔﻔﺘﻨــﺪ )ﻳﻌﻨــﯽ ﺍﺷــﻬﺪ ﺃﻥ ﺍﲰﺎﻋﻴــﻞ ﻭﻟــﯽ ﺍﷲ ﺭﺍ ﺑــﺮ ﺯﺑــﺎﻥ‬ ‫ﻣـ ــﯽﺁﻭﺭﺩ( ﺷـ ــﺎﻩ ﻣـ ــﻼﺯ ﹺﻡ ﺧـ ــﻮﺩ ﻣـ ــﯽﮐـ ــﺮﺩ‪ ،‬ﻭ ﻫـ ــﺮﮐﺲ ﳕـ ــﯽﮔﻔـ ــﺖ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﺗـ ــﺶ‬ ‫‪٣‬‬ ‫ﻣﯽﺍﻧﺪﺍﺧﺖ ﻭ ﻣﯽﺳﻮﺧﺖ‪.‬‬ ‫ﺍﻳــﻦ ﺍﻧــﺴﺎﻥﺳــﻮﺯﯼ ﺍﺷــﺎﺭﻩﺍﺵ ﺑــﻪ ﻋﻠﻤــﺎ ﻭ ﺩﺍﻧــﺸﻤﻨﺪﺍﻥ ﻭ ﺑﺰﺭﮔــﺎﻥ ﺍﺭﺩﺑﻴــﻞ ﺍﺳــﺖ ﻧــﻪ‬

‫ﳘــﮥ ﻣــﺮﺩﻡ ﺍﺭﺩﺑﻴــﻞ‪ .‬ﭘــﻴﺶ ﺍﺯ ﺍﻳــﻦ ﮔﻔﺘــﻴﻢ ﮐــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭﻗﺘــﯽ ﺗﱪﻳــﺰ ﺭﺍ ﮔﺮﻓﺘﻨــﺪ ﺯﻧــﺎﻥ ﻭ‬ ‫ﭘﺴﺮﺍﻥ ﺭﺍ ﳎﺒﻮﺭ ﮐﺮﺩﻧﺪ ﮐﻪ ﺭﻭﺳﭙﯽﮔﺮﯼ ﮐﻨﻨﺪ ﻭ ﺩﺭﺁﻣﺪﺷـﺎﻥ ﺭﺍ ﺑـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑﭙﺮﺩﺍﺯﻧـﺪ‪.‬‬

‫ﻳﮏ ﺑﺎﺯﺭﮔﺎﻥ ﻭﻧﻴـﺰﯼ ﺍﺯ ﻣﺮﺍﮐـﺰ ﺗﻌﻠـﻴﻢ ﻟـﻮﺍﻁ ﺑـﻪﻧﻮﺟﻮﺍﻧـﺎﻥ ﺗﱪﻳـﺰﯼ ﮐـﻪ ﺗﻮﺳـﻂ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺩﺍﺋﺮ ﺷﺪﻩ ﺑﻮﺩﻩ ﺧﱪ ﻣﯽﺩﻫﺪ‪ ،‬ﻭ ﺩﻳﺪﻩﻫﺎﻳﺶ ﺭﺍ ﭼﻨﻴﻦ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬ ‫ﺯﻧــﺎﻥ ﺭﻭﺳــﭙﯽ… ﺑــﻪ ﻧــﺴﺒﺖ ﺯﻳﺒــﺎﻳﯽ ﺧــﻮﺩ ﻣﺎﻟﻴــﺎﺕ ﻣــﯽﭘﺮﺩﺍﺯﻧــﺪ‪ ،‬ﻭ ﻫﺮﻗــﺪﺭ ﺯﻳﺒــﺎﺗﺮ‬ ‫ﺑﺎﺷــﻨﺪ ﺑﺎﻳــﺪ ﺑﻴــﺸﺘﺮ ﻣﺎﻟﻴــﺎﺕ ﺑﺪﻫﻨــﺪ‪ .‬ﺍﻣــﺎ ﺑــﺪﺗﺮﻳﻦ ﺭﲰــﯽ ﮐــﻪ ﺗــﺎ ﮐﻨــﻮﻥ ﺍﺯ ﺁﻥ ﻧــﺎﻡ‬ ‫ﯽ ﻭﺣـﺸﺖﺍﻧﮕﻴـﺰ ﻭ ﻧﻨﮕـﻴﻦ ﺍﺳـﺖ ﮐـﻪ ﺑـﻮﯼ ﻧﻔـﺮﺕﺍﻧﮕﻴـﺰﺵ‬ ‫ﺑﺮﺩﻩﺍﻡ ﺍﻳـﻦ ﺭﺳـﻢ ﻟﻌﻨﺘـ ﹺ‬ ‫ﺑﻪﺁﲰﺎﻥ ﻣﯽﺭﺳﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺩﺭ ﺫﻳـﻞ ﺑـﻪﺁﻥ ﺍﺷـﺎﺭﻩ ﮐـﻨﻢ ﭘـﯽ ﺑـﻪ ﺷـﺮﺍﺭﺕ ﻭ ﻟﺌﺎﻣـﺖ‪ ‬ﺁﻥ‬ ‫ﺧﻮﺍﻫﻴــﺪ ﺑــﺮﺩ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺷــﻬﺮ ﻣﮑــﺎﻥ ﻋﻤــﻮﻣﯽ ﻭ ﻣﮑﺘــﺐ ﭘﻴــﺮﻭﺍﻥ‪ ‬ﻟــﻮﺍﻁ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ ﻭ‬ ‫‪ -1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۵۵۲ ،‬‬ ‫‪ -2‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪ .۸۸ ،‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۵۵۲ ،‬‬ ‫‪ .3‬ﻋﺎﱂ ﺁﺭﺍﯼ ﺻﻔﻮﯼ‪.۵۴ ،‬‬

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‫‪۲۴۱‬‬ ‫ﺍﻳﺸﺎﻥ ﻧﻴﺰ ﺑﻪﻧﺴﺒﺖ‪ ‬ﺻﺒﺎﺣﺖ ﻣﻨﻈﺮ ﺑﺎﺝ ﻣﯽﺩﻫﻨﺪ‪.‬‬

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‫ﺧﻮﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻴﺰ ﺍﺯ ﻟﻮﺍﻃﮑﺎﺭﺍﻥ ﹶﻗﻬ‪‬ﺎﺭ ﺑﻮﺩ‪ .‬ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﻟﻮﺍﻃﮑﺎﺭﯼ‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭﺍ ﺍﺯ ﻳﺎﺩﺩﺍﺷــﺘﻬﺎﯼ ﻳــﮏ ﺑﺎﺯﺭﮔــﺎﻥ ﻭﻧﻴــﺰﯼ ﺧﻮﺍﻧــﺪﻳﻢ ﮐــﻪ ﺧــﻮﺩﺵ ﺷــﺎﻫﺪ‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ‪:‬‬ ‫ﺍﻭ ﺩﺳــﺘﻮﺭ ﺩﺍﺩ ﺗــﺎ ﺩﻭﺍﺯﺩﻩ ﺗــﻦ ﺍﺯ ﺯﻳﺒــﺎﺗﺮﻳﻦ ﺟﻮﺍﻧــﺎﻥ ﺷــﻬﺮ ﺭﺍ ﺑــﻪﮐــﺎﺥ ﻫــﺸﺖ ‪‬ــﺸﺖ‬ ‫ﺑﺮﺩﻧﺪ‪ .‬ﺍﻭ ﺑﺎ ﺁ‪‬ﺎ ﻋﻤﻞ ﺷـﻨﻴﻊ ﻟـﻮﺍﻁ ﺍﳒـﺎﻡ ﺩﺍﺩ‪ ،‬ﺳـﭙﺲ ﺁﻧـﺎﻥ ﺭﺍ ﺑـﻪ ﳘـﻴﻦ ﻧﻴـﺖ ﺑـﻪ‬ ‫‪٢‬‬ ‫ﺍﻣﺮﺍﯼ ﺳﭙﺎﻩ ﺧﻮﺩ ﺳﭙﺮﺩ‪.‬‬ ‫ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎﯼ ﻣﺪﺍﺣﺎﻥ‪ ‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﺴﻴﺎﺭ ﻣﯽﺧﻮﺍﻧﻴﻢ ﮐﻪ ﺍﻭ ﺑﻴﺸﺘﺮ ﺍﻭﻗﺎﺕ ﺷﺐ‬

‫ﻭ ﺭﻭﺯ ﺑﻪ ﻧﻮﺷﻴﺪﻥ‪ ‬ﺷﺮﺍﺏ ﻭ ﻣﺆﺍﻧﺴﺖ ﭘﺴﺮﺍﻥ‪ ‬ﺯﻳﺒﺎﺭﻭ ﻣﯽﮔﺬﺭﺍﻧﺪ‪.‬‬

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‫ﺑـﺎ ﺍﻳـﻦ ﺷـﻴﻮﻩﻫــﺎ ﺑـﻮﺩ ﮐـﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒـﺎﻧﺶ ﻣــﺮﺩﻡﹺ ﮐـﺸﻮﺭ ﻣـﺎ ﺭﺍ ﺍﺯ »ﻣــﺬﻫﺐ‬ ‫ﻣﻨــﺴﻮﺥ« ﺑﻴــﺮﻭﻥ ﮐــﺸﻴﺪﻩ ﺑــﻪ »ﻣــﺬﻫﺐﹺ ﺣــﻖ« ﺧﻮﺩﺷــﺎﻥ ﺩﺭﻣــﯽﺁﻭﺭﺩﻧــﺪ ﮐــﻪ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ‬

‫ﺍﻧــﺎﺗﻮﻟﯽ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧــﺪ؛ ﻭ ﺑــﺎ ﺗــﺮﻭﻳﺞ ﮐــﺮﺩﻥ‪ ‬ﺭﺳــﻮﻡﹺ ﭘــﺴﻨﺪﻳﺪﮤ ﺧﻮﺩﺷــﺎﻥ ﮐــﻪ ﻣﻴﮕــﺴﺎﺭﯼ ﻭ‬ ‫ﻟﻮﺍﻃﮕﺮﯼ ﺑﻮﺩ »ﻣﺬﻫﺐ ﺣﻖ« ﺭﺍ ﺗﺮﻭﻳﺞ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬

‫ﮔﺰﺍﺭﺷﻬﺎﺋﯽ ﺭﺍ ﻣﻮﺭﺧﺎﻥ ﺳﺘﺎﻳﺸﮕ ﹺﺮ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺁﻭﺭﺩﻩﺍﻧـﺪ ﮐـﻪ ﻧـﺸﺎﻧﮕﺮ ﺁﻥ ﺍﺳـﺖ‬

‫ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﺩﻳﺪﻥ ﻣﻨﻈﺮﮤ ﮐﺸﺘﻪ ﺷﺪﻥ‪ ‬ﺣﺘﯽ ﻣﺮﻳﺪﺍﻥ ﺧﻮﺩﺵ ﻟﺬﺕ ﻣـﯽﺑـﺮﺩﻩ ﻭ ﺍﺯ‬

‫ﺭﻭﯼ ﺗﻔــﻨﻦ ﺑــﻪﺁ‪‬ــﺎ ﻓﺮﻣــﺎﻥ ﺧﻮﺩﮐــﺸﯽ ﻣــﯽﺩﺍﺩﻩ ﺍﺳــﺖ‪ .‬ﻣﺮﻳــﺪﺍﻧﺶ ﻧﻴــﺰ ﮐــﻪ ﺍﻭ ﺭﺍ ﺧــﺪﺍﯼ‬

‫ﺧﻮﺩﺷـﺎﻥ ﻣـﯽﺩﺍﻧـﺴﺘﻪﺍﻧـﺪ ﺣﺎﺿــﺮ ﺑـﻮﺩﻩﺍﻧـﺪ ﮐـﻪ ﻓﺮﻣــﺎﻥ ﺍﻭ ﺭﺍ ﺣﺘـﯽ ﺑـﺮﺍﯼ ﺧﻮﺩﮐـﺸﯽ ﺍﺟــﺮﺍ‬ ‫ﮐﻨﻨــﺪ ﺗــﺎ ﻳﮑﺮﺍﺳــﺖ ﺑــﻪ‪‬ــﺸﺖ ﺑﺮﻭﻧــﺪ؛ ﺯﻳــﺮﺍ ﻫﺮﮐــﻪ ﺩﺭ ﺍﺟــﺮﺍﯼ ﻓﺮﻣــﺎﻥ ﻭﻟ ـﯽﹺ ﻣﻄﻠــﻖ ﺷــﻬﻴﺪ‬

‫ﻣـﯽﺷــﺪ ﻳــﮏﺭﺍﺳـﺖ ﺑــﻪ‪‬ــﺸﺖ ﻭ ﻧــﺰﺩ ﺧـﺪﺍﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺍﻣﺎﻣــﺎﻥ‪ ‬ﺁ‪‬ـﺎ ﻣــﯽﺭﻓــﺖ‪ .‬ﺑــﻮﺩﺍﻕ‬

‫ﻗﺮﻭﻳﻨــﯽ‪ ،‬ﺿــﻤﻦ ﮔــﺰﺍﺭﺵ ﺭﺧــﺪﺍﺩﻫﺎﯼ ﺍﻭﺍﺋــﻞ ﺳــﻠﻄﻨﺖ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‪ ،‬ﻧﻮﺷــﺘﻪ ﮐــﻪ ﺷــﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﻣﺮﺍﻏﻪ ﻓﺮﻣﻮﺩ ﺗﺎ ﺩﺭﻣﻴﺎﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺎﻧﮓ ﺩﻫﻨﺪ ﮐﻪ ﻫﺮﮐﺲ ﭘﺎﺩﺷﺎﻩ ﺧﻮﺩ ﺭﺍ‬

‫‪ -1‬ﺳﻔﺮﻧﺎﻣﮥ ﻭﻧﻴﺰﻳﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ‪.۳۸۶ ،‬‬ ‫‪ 2‬ﺳﻔﺮﻧﺎﻣﮥ ﻭﻧﻴﺰﻳﺎﻥ‪.۴۲۹ ،‬‬ ‫‪ .3‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۱۲۰ ،‬‬

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‫‪۲۴۲‬‬ ‫ﺩﻭﺳﺖ ﺩﺍﺭﺩ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻓﺮﺍﺯ ﻣﻨﺎﺭﻩ ﺑـﻪﺯﻳـﺮ ﺍﻧـﺪﺍﺯﺩ‪ .‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﺮﺍﯼ ﺧـﺸﻨﻮﺩ ﮐـﺮﺩﻥ ﻭﻟـﯽ‬ ‫ﺍﻣﺮﺷﺎﻥ ﺑﻪﺭﻗﺎﺑﺖ ﺍﻓﺘﺎﺩﻧﺪ‪ ،‬ﻭ »ﺩﺭ ﻃﺮﻓﺔﹸ ﺍﻟﻌ‪‬ﻴﻨﯽ ﺗـﺎ ﺻـﺪ ﮐـﺲ ﺧـﻮﺩ ﺭﺍ ﺍﻧـﺪﺍﺧﺖ ﻭ ﻧﻮﺑـﺖ‬

‫ﺑﻪﻳﮑﺪﻳﮕﺮ ﳕـﯽﺩﺍﺩﻧـﺪ‪ ١«.‬ﺑـﺎ ﭼﻨـﻴﻦ ﺷـﻴﻮﻩﻫـﺎﺋﯽ ﺑـﻮﺩ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺗﺒـﺪﻳﻞ ﺑـﻪ ﺟـﺎﻧﻮﺭﺍﻥ‬

‫ﺩﺭﻧﺪﻩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﮐﺎﺭﯼ ﺑﺮﺳﺮ ﻣﺮﺩﻡ ﮐﺸﻮﺭ ﻣﺎ ﺩﺭﺁﻭﺭﺩﻧﺪ ﮐﻪ ﺷﻨﻴﺪﻧﺶ ﺑﺮﺍﯼ ﮐﺴﺎﻧﯽ‬

‫ﮐﻪ ﻣﺘﻮﻥ ﺍﺻﻠﯽ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺻﻔﻮﯼ ﺭﺍ ﳔﻮﺍﻧـﺪﻩ ﺑﺎﺷـﻨﺪ ﺑـﺎﻭﺭﮐﺮﺩﻧﯽ ﻧﻴـﺴﺖ‪ .‬ﭼـﻪ ﮐـﺴﯽ‬

‫ﻣﯽﺗﻮﺍﻧﺪ ﺑـﺎﻭﺭ ﮐﻨـﺪ ﮐـﻪ ﺷـﺎﻫﯽ ﺑﻔﺮﻣﺎﻳـﺪ ﭘﻴﺮﻣـﺮﺩﺍﻥ ﺭﺍ ﺯﻧـﺪﻩ ﺯﻧـﺪﻩ ﺑﺮﻳـﺎﻥ ﮐﻨﻨـﺪ ﻭ ﮔﻮﺷـﺖ‬ ‫ﺑﺮﻳ ــﺎﻥ ﺷ ــﺪﻩﺷ ــﺎﻥ ﺭﺍ ﲞﻮﺭﻧ ــﺪ‪ ،‬ﺁﻥﮔﻮﻧ ــﻪ ﮐ ــﻪ ﺑ ــﺎ ﻣﺮﺍﺩﺑﻴ ــﮏ ﺟﻬﺎﻧ ــﺸﺎﻫﻠﻮ ﮐﺮﺩﻧ ــﺪ ﻭ ﺍﻭ ﺭﺍ‬

‫»ﺑﻪﺁﺗﺶﹺ ﻗﻬﺮ ﺳﻮﺧﺘﻪ… ﮔﻮﺷﺖ ﺍﻭ ﺭﺍ ﺧﻮﺭﺩﻧـﺪ«‪ ٢.‬ﭼـﻪ ﮐـﺴﯽ ﺑـﺎﻭﺭ ﻣـﯽﮐﻨـﺪ ﮐـﻪ ﮔﻮﺷـﺖ‬

‫ﻣــﺘﻌﻔﻦﺷــﺪﮤ ﻻﺷــﮥ ﻳــﮏ ﮐــﺸﺘﻪ ﺭﺍ ﺧــﺎﻡﺧــﺎﻡ ﺑــﻪﺩﺳــﺘﻮﺭ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﲞﻮﺭﻧــﺪ ﻭ ﺑﺮﺳــﺮ‬

‫ﺧﻮﺭﺩﻧﺶ ﺑﺎ ﻫﻢ ﺑﻪﻧﺰﺍﻉ ﺍﻓﺘﻨﺪ‪ ،‬ﻭ ﺧﻮﺭﺩﻧﺶ ﺭﺍ ﺛـﻮﺍﺏ ﺑـﺰﺭﮒ ﺑﭙﻨﺪﺍﺭﻧـﺪ‪ ،‬ﺁﻥﮔﻮﻧـﻪ ﮐـﻪ ﺑـﺎ‬

‫ﻻﺷﮥ ﮔﻨﺪﻳﺪﮤ ﺷﻴﺒﮏﺧﺎﻥ ﮐﺮﺩﻧﺪ ﻭ ﮔﻮﺷﺖ ﻻﺷﻪ ﺭﺍ ﭼﻨﺎﻥ ﺧﻮﺭﺩﻧﺪ ﮐـﻪ ﺳﺮﺍﻧﮕـﺸﺘﯽ ﻧﻴـﺰ‬

‫ﮔﻮﺷﺖ ﺑﺮ ﺍﺳﺘﺨﻮﺍ‪‬ﺎﻳﺶ ﳕﺎﻧﺪ؟ ﺁﻳﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﺩﻳـﺪﻥ ﭼﻨـﻴﻦ ﻣﻨﻈـﺮﻩﻫـﺎﺋﯽ ﻟـﺬﺕ‬

‫ﻣــﯽﺑــﺮﺩﻩ ﮐــﻪ ﭼﻨــﻴﻦ ﻓﺮﻣــﺎﻧﯽ ﺻــﺎﺩﺭ ﻣــﯽﮐــﺮﺩﻩ ﺍﺳــﺖ؟! ﺁﻳــﺎ ﺩﺭ ﺩﻳ ـﻦﹺ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺧــﻮﺭﺩﻥ‪‬‬ ‫ﮔﻮﺷﺖ ﻗﺮﺑﺎﻧﯽﹺ ﺍﻧﺴﺎﻧﯽ ﻓﻀﻴﻠﺖ ﺩﺍﺷﺘﻪ ﻭ ﺑﺎﻋـﺚ ﺧـﺸﻨﻮﺩﯼ ﺧﺪﺍﻳـﺸﺎﻥ ﻣـﯽﺷـﺪﻩ ﺍﺳـﺖ؟‬

‫ﺁﻳﺎ ﺩﻳﻦ ﺁ‪‬ﺎ ﻣﯽﮔﻔﺘﻪ ﮐﻪ ﻫﺮ ﺳﻨﯽﹺ ﺑﯽﺩﻳﻨﯽ ﮐﻪ ﮔﻮﺷﺘﺶ ﺧﻮﺭﺩﻩ ﺷﻮﺩ ﺩﺭ ﺟﻬﻨﻢ ﺷـﮑﻨﺠﮥ‬ ‫ﺑﻴــﺸﺘﺮ ﺧﻮﺍﻫﻴــﺪ ﺩﻳــﺪ‪ ،‬ﻳــﺎ ﻣــﺜﻼ ﻭﻗﺘــﯽ ﺭﻭﺯ ﻗﻴﺎﻣــﺖ ﺯﻧــﺪﻩ ﺷــﻮﺩ ﻭ ﺑــﻪﻋﺮﺻــﮥ ﳏــﺸﺮ ﺑﻴﺎﻳــﺪ‬

‫ﺍﺳــﺘﺨﻮﺍﻥ‪ ‬ﳋــﺖ ﺑــﯽﮔﻮﺷــﺖ ﺧﻮﺍﻫــﺪ ﺑــﻮﺩ ﻭ ﻣــﻮﺭﺩ ﲤــﺴﺨﺮ ﻣﺮﺩﻣــﯽ ﺧﻮﺍﻫــﺪ ﺷــﺪ ﮐــﻪ ﺩﺭ‬ ‫ﺻــﻔﻮﻑ ﻗﻴﺎﻣــﺖ ﺍﻳــﺴﺘﺎﺩﻩﺍﻧــﺪ؟ ﺁﻳــﺎ ﺍﻭ ﻭﻗﺘــﯽ ﺑــﺎ ﺍﺳــﺘﺨﻮﺍﻥ‪ ‬ﳋــﺖ ﺑــﯽﮔﻮﺷــﺖ ﺩﺭ ﻋﺮﺻــﮥ‬ ‫ﻗﻴﺎﻣﺖ ﺣﺎﺿﺮ ﻣﯽﺷﺪﻩ ﺩﻳﮕﺮ ﻧﻴﺎﺯﯼ ﺑﻪ ﺁﻭﺭﺩﻥ ﮐﺎﺭﻧﺎﻣﻪ ﻭ ﺑﺮﺭﺳﯽ ﺣـﺴﺎﺏ ﺍﻭ ﻧﺒـﻮﺩﻩ ﺯﻳـﺮﺍ‬

‫ﺧـﺪﺍ ﻣﺘﻮﺟـﻪ ﻣــﯽﺷـﺪﻩ ﮐـﻪ ﺍﻭ ﮐــﺎﻓﺮ ﻣﻄﻠـﻖ ﺑـﻮﺩﻩ ﻭ ﳎﺎﻫــﺪﻳﻦﹺ ﺑﺰﺭﮔـﻮﺍ ﹺﺭ ﺍﺳـﻼﻡ‪ ‬ﮔﻮﺷــﺘﺶ ﺭﺍ‬

‫ﺧﻮﺭﺩﻩﺍﻧﺪ ﺗﺎ ﮔـﻮﺍﻩ ﮐـﺎﻓﺮ ﺑـﻮﺩﻧﺶ ﺷـﻮﺩ ﻭ ﺩﺭ ﻗﻴﺎﻣـﺖ ﺑـﻪ ﺑـﺪﺗﺮﻳﻦ ﺩ ‪‬ﺭﮐـﺎﺕ ﺟﻬـﻨﻢ ﺍﻓﮑﻨـﺪﻩ‬ ‫ﺷﻮﺩ؟ ﻣﻦ ﻫﺮﭼﻪ ﮐﻮﺷـﻴﺪﻩﺍﻡ ﻧﺘﻮﺍﻧـﺴﺘﻪﺍﻡ ﮐـﻪ ﺗﻔـﺴﻴﺮﯼ ﺑـﺮﺍﯼ ﺍﻳـﻦ ﻋﻤـﻞ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ‬ ‫‪ -1‬ﺟﻮﺍﻫﺮ ﺍﻻﺧﺒﺎﺭ‪.۲۸۶ ،‬‬ ‫‪ .2‬ﻋﺎﱂ ﺁﺭﺍﯼ ﻋﺒﺎﺳﯽ‪.۳۰ ،‬‬

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‫‪۲۴۳‬‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﺑﻴﺎﰈ‪.‬‬

‫ﺗﺸﮑﻴﻼﺕ ﺩﻭﻟﺘﯽ‬ ‫ﮔﻔﺘــﻴﻢ ﮐــﻪ ﻭﻗﺘــﯽ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﺮ ﺗﱪﻳــﺰ ﺩﺳــﺖ ﻳﺎﻓﺘﻨــﺪ ﻭ ﺗــﺸﮑﻴﻞ ﺣﺎﮐﻤﻴــﺖ ﺩﺍﺩﻧــﺪ‬ ‫ﺣﺴﻴﻦﺑﻴﮏ ﹶﻟﻠﹶﻪ ﺑﺎ ﻟﻘﺐ »ﻭﮐﻴﻞ ﻧﻔﺲ ﳘﺎﻳﻮﻥ« ﻧﺎﺋﺐ ﺗﺎﻡ ﺍﻻﺧﺘﻴﺎﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺷـﺪ ﻭ‬ ‫ﺑﺎ ﻣﻨﺼﺐﹺ »ﺍﻣﻴﺮ‪ ‬ﺍﻻﹸﻣ‪‬ﺮﺍﺀ« )ﮐﻪ ﺑﻪﭘﺎﺭﺳﯽ ﻣﯽﺷـﻮﺩ ﺳـﭙﻬﺒﺪ‪ ‬ﺳـﭙﻬﺒﺪﺍﻥ( ﻓﺮﻣﺎﻧـﺪﻩ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﮔﺮﺩﻳﺪ؛ ﻣﻼﴰﺲ ﻻﻫﻴﺠﯽ ﺑﺎ ﻟﻘـﺐ »ﺻـﺪﺭ« ﺭﺋـﻴﺲ ﺩﺳـﺘﮕﺎﻩ ﺩﻳﻨـﯽ ﻭ ﻗـﻀﺎﻳﯽ ﻭ ﺍﻭﻗـﺎﻑ‬

‫ﺷﺪ؛ ﻭ ﺯﮐﺮﻳـﺎ ﮐﺠﺠـﯽ ﺑـﺎ ﻟﻘـﺐ »ﻭﺯﻳـﺮ ﺩﻳـﻮﺍﻥ ﺍﻋ ٰﻠـﯽ« ﺭﺋـﻴﺲ ﺣـﺴﺎﺑﺪﺍﺭﯼﹺ ﺩﺳـﺘﮕﺎﻩ ﻣﺎﻟﻴـﮥ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺷﺪ‪.‬‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺁﻥ ﲞــﺶ ﺍﺯ ﺍﻳــﺮﺍﻥﺯﻣ ــﻴﻦ ﮐــﻪ ﺗــﺴﺨﻴﺮ ﮐ ــﺮﺩﻩ ﺑﻮﺩﻧــﺪ ﺭﺍ ﻣﻴــﺎﻥ ﺧﻮﺩﺷ ــﺎﻥ‬

‫ﺗﻘﺴﻴﻢ ﮐﺮﺩﻧﺪ ﻭ ﺑﻪﻫﺮﮐﺪﺍﻡ ﺍﺯ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﲞﺸﯽ ﺍﺯ ﮐـﺸﻮﺭ ﺑـﻪﻋﻨـﻮﺍﻥ ﻣﻠـﮏ ﺷﺨـﺼﯽ‬ ‫ﻭﺍﮔﺬﺍﺭ ﺷﺪ ﺗﺎ ﺑﻪﻋﻨﻮﺍﻥ ﺣﺎﮐﻢ ﺁﻥ ﻧﻘﻄﻪ ﺍﺯ ﮐﺸﻮﺭ ﻣﺎ ﺑﺮ ﺳﺮﻧﻮﺷﺖ ﻣﺮﺩﻡ ﻣﺎ ﻣـﺴﻠﻂ ﺑﺎﺷـﺪ‪.‬‬

‫ﺍﻳﻦ ﻣ‪‬ﻠﮏ ﺷﺨﺼﯽ ﺭﺍ ﺑـﻪﺯﺑـﺎﻥ ﺧﻮﺩﺷـﺎﻥ »ﺗ‪‬ﻴـﻮﻝ« ﻧﺎﻣﻴﺪﻧـﺪ‪ .‬ﻫﺮﮐـﺪﺍﻡ ﺍﺯ ﺍﻳـﻦ ﺗﻴﻮﻟـﺪﺍﺭﺍﻥ‪‬‬ ‫ﺑﺰﺭﮒ ﺭﺍ »ﻭﺍﻟﯽ« ﻣﯽﮔﻔﺘﻨﺪ )ﮐﻪ ﺑﻪﭘﺎﺭﺳﯽ ﻣﯽﺷـﻮﺩ ﺍﺳـﺘﺎﻥﺩﺍﺭ(‪ .‬ﻫـﺮ »ﻭﺍﻟـﯽ« ﻧﻴـﺰ ﺑـﺮﺍﯼ‬

‫ﺧﻮﺩﺵ ﺩﺍﺭﺍﯼ ﻭﺯﻳﺮ ﺩﻳﻮﺍﻥ ﻭ ﺻﺪﺭ ﺑﻮﺩ‪ .‬ﭼﻮﻧﮑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥﹾ ﺧﻮﺩﺷـﺎﻥ ﺑـﯽﺳـﻮﺍﺩ ﺑﻮﺩﻧـﺪ‪،‬‬ ‫ﻻ ﻭﺯﻳﺮ ﺩﻳﻮﺍﻥ ﻭ ﺻﺪﺭ ﺍﺯ ﻣﻴﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻧﯽ ﺗﻌﻴﻴﻦ ﻣﯽﺷﺪﻧﺪ ﮐﻪ ﻳﺎ ﺍﺯ ﺭﻭﯼ ﻧﺎﭼـﺎﺭﯼ ﻭ‬ ‫ﻣﻌﻤﻮ ﹰ‬ ‫ﺑﯽﮐﺎﺭﯼ ﻳﺎ ﺑﻪﻃﻤﻊ ﺷﺮﮐﺖ ﺩﺭ ﺗﺎﺭﺍﺟﻬﺎ ﻭﺍﺭﺩ ﺩﺳﺘﮕﺎﻩ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻣﯽﺷﺪﻧﺪ‪ .‬ﺍﻳﻦ ﺗﺮﺗﻴـﺐﹺ‬ ‫ﺗــﺸﮑﻴﻼﺗﯽ ﮐــﻪ ﺍﺯ ﻣﻐــﻮﻻﻥ ﺑﺮﺟــﺎ ﻣﺎﻧــﺪﻩ ﺑــﻮﺩ ﻭ ﺍﺭﺗﺒــﺎﻃﯽ ﺑــﺎ ﺳــﻨﺘﻬﺎﯼ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑﺎﺳــﺘﺎﻥ ﻳــﺎ‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﻭﺭﺍﻥ ﺍﺳﻼﻣﯽ ﻧﺪﺍﺷـﺖ‪ ،‬ﺿـﻤﻦ ﺟﺎﲜـﺎﻳﯽﹺ ﻣﺘـﺼﺪﻳﺎﻥ‪ ،‬ﺗـﺎ ﭘﺎﻳـﺎﻥ ﺳـﻠﻄﻨﺖ ﺷـﺎﻩ‬ ‫‪‬ﻤﺎﺳ ــﺐ ﺑﺮﻗ ــﺮﺍﺭ ﻣﺎﻧ ــﺪ‪ .‬ﻗﺰﻟﺒﺎﺷ ــﻬﺎ ﺍﻳﺮﺍﻧﻴ ــﺎﻧﯽ ﮐ ــﻪ ﺩﺭ ﺩﺳﺘﮕﺎﻫ ــﺸﺎﻥ ﮐ ــﺎﺭ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ ﺭﺍ‬

‫»ﺗﺎﺕﭼﻴﮏﻟﺮ« ﻧﺎﻣﻴﺪﻧﺪ )ﻳﻌﻨﯽ ﲨﺎﻋﺖ‪ ‬ﻏﻼﻣﺎﻥ(‪ .‬ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ ﺻـﻔﻮﯼ ﺍﻳـﻦ ﻟﻔـﻆ ﺭﺍ‬

‫ﺑـﻪﻓﺎﺭﺳــﯽ »ﺗﺎﺟﻴﮑﻴـﻪ« ﻧﻮﺷــﺘﻨﺪ )ﻳﻌﻨــﯽ ﲨﺎﻋـﺖ‪ ‬ﺗﺎﺟﻴﮑــﺎﻥ(‪ .‬ﺗﺎﺟﻴﮑﻴـﻪ ﻟﻔﻈــﯽ ﺩﺭ ﺑﺮﺍﺑــﺮ‬

‫»ﺻـﻮﻓﻴﻪ«‪ .‬ﺍﺳـﺖ )ﻳﻌﻨـﯽ ﲨﺎﻋـﺖ ﺻـﻮﻓﻴﺎﻥ(‪ .‬ﺻـﻮﻓﻴﻪ ﺩﺭ ﻧﻮﺷـﺘﻪﻫـﺎﯼ ﻋﻬـﺪ ﺻـﻔﻮﯼ ﻧــﺎﻡ‬

‫ﺩﻳﮕﺮ ﺑﺮﺍﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﺮﺍﻧﻴﺎﻥﹾ ﺗﺎﺕﭼﻴﮏ ﺑﻮﺩﻧﺪ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥﹾ ﺻﻮﻓﯽ‪.‬‬

‫ﺣﺴﻴﻦ ﺑﻴـﮏ ﹶﻟ ﹶﻠـﻪ ﺷـﺎﻣﻠﻮ‪ ،‬ﺑﺮﻃﺒـﻖ ﺳـﻨﺖ‪ ‬ﻗﺒـﺎﻳﻠﯽﹺ ﺗﺎﺗﺎﺭﻫـﺎ‪ ،‬ﺩﺭ ﻣﻘـﺎﻡ ﺳﺮﭘﺮﺳـﺖ‪ ‬ﺷـﺎﻩ‬

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‫‪۲۴۴‬‬ ‫ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩ ﻭ ﻣﻘـﺎﻡ ﭘـﺪﺭﯼﹺ ﺍﻭ ﺭﺍ ﺍﺯ ﺯﻣـﺎﻥ ﮐـﻮﺩﮐﻴﺶ ﺩﺭ ﺩﺳـﺖ ﺩﺍﺷـﺖ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﻭﻗﺘﯽ ﺍﺯ ﺳﻦ ﺑﻠﻮﻍ ﮔﺬﺷﺖ ﺧﻮﺵ ﳕﯽﺩﺍﺷﺖ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﻣﺮﻳﺪﺍﻥ ﻭ ﭼﺎﮐﺮﺍﻧﺶ ﺩﺭ ﻣﻘـﺎﻡ‬ ‫ﺳﺮﭘﺮﺳﺘﺶ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦﺭﻭ ﺑﻪﻓﮑﺮ ﮐﺎﺳﱳ ﺍﺯ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﻭ ﺍﻓﺘﺎﺩ‪ .‬ﺑﻪﺩﻧﺒﺎﻝ‬

‫ﮐﻮﺷـﺸﻬﺎﺋﯽ ﮐــﻪ ﳒــﻢ ﺯﺭﮔــﺮ ﺑــﻪﮐــﺎﺭ ﺑـﺮﺩ‪ ،‬ﺍﻭ ﺩﺭ ﺳــﺎﻝ ‪ ۸۸۷‬ﺣــﺴﻴﻦ ﺑﻴــﮏ ﹶﻟ ﹶﻠــﻪ ﺭﺍ ﺍﺯ ﻧﻴﺎﺑــﺖ‬ ‫ﺳﻠﻄﻨﺖ ﻭ ﻭﮐﺎﻟﺖ ﻧﻔﺲ ﳘﺎﻳﻮﻥ ﺑﺮﮐﻨﺎﺭ ﮐﺮﺩﻩ ﺁﻥ ﻣﻨـﺼﺐ ﺭﺍ ﺑـﻪ ﳒـﻢﹺ ﺯﺭﮔـﺮ ﺩﺍﺩ‪ .‬ﺍﺯ ﺍﻳـﻦ‬

‫ﺯﻣﺎﻥ ﳒﻢ ﺯﺭﮔﺮ ﺩﺭ ﻣﻘﺎﻡﹺ »ﻭﮐﻴﻞﹺ ﻧﻔﺲ ﳘﺎﻳﻮﻥ« ﳕﺎﻳﻨﺪﮤ ﺗﺎﻡﺍﻻﺧﺘﻴﺎﺭ ﺷﺎﻩ ﺩﺭ ﮐﺸﻮﺭ ﺷـﺪ‬

‫ﻭ ﻟﻘــﺐ »ﺍﻣﻴــﺮ ﳒــﻢﺍﻟــﺪﻳﻦ ﻣــﺴﻌﻮﺩ ﺭﺷــﺘﯽ« ﺑﺮﺧــﻮﺩ ‪‬ــﺎﺩ‪» .‬ﺍﻣﻴــﺮ« ﺭﺍ ﻗﺰﻟﺒﺎﺷــﺎﻥ »ﺍﻣﻴ ـﺮ‪‬ﻩ«‬ ‫ﺗﻠﻔﻆ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎﯼ ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻥ ﺻﻔﻮﯼ ﻧﻴﺰ ﺑﺎ ﳘﻴﻦ ﺗﻠﻔﻆ ﺁﻣﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﳒ ــﻢ ﺯﺭﮔ ــﺮ ﻳﮑ ــﯽ ﺍﺯ ﻣ ــﺮﺩﺍﻥ ﳎﻬ ــﻮﻝ ﺍﳍﻮﻳ ــﮥ ﺗ ــﺎﺭﻳﺦ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﺳ ــﺖ‪ .‬ﺍﺯ ﺭﻳ ــﺸﻪ ﻭ‬

‫ﺧﺎﻧﺪﺍﻥ ﺍﻭ ﻫﻴﭻﮔﻮﻧﻪ ﺳﻮﺍﺑﻘﯽ ﺑﻪﺩﺳﺖ ﺩﺍﺩﻩ ﻧﺸﺪﻩ ﺍﺳـﺖ‪ .‬ﺁﻧﭽـﻪ ﻣـﺎ ﻣـﯽﺩﺍﻧـﻴﻢ ﺁﻥ ﺍﺳـﺖ‬ ‫ﮐــﻪ ﺻــﺮﺍﻓﺎﻥ ﻭ ﺯﺭﮔــﺮﺍﻥ ﺁﻥﺯﻣــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ )ﻭ ﻧﻴــﺰ ﺩﺭ ﻋــﺮﺍﻕ( ﻋﻤﻮ ‪‬ﻣــﺎ ﻳﻬــﻮﺩ ﺑﻮﺩﻧــﺪ‪ .‬ﺍﻳــﻦ‬

‫ﻣﻮﺿــﻮﻉ ﭼﻨــﺪﺍﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻭ ﻋــﺮﺍﻕ ﺷــﻴﻮﻉ ﺩﺍﺷــﺘﻪ ﮐــﻪ ﻧﻴــﺎﺯﯼ ﺑــﻪ ﺷــﺎﻫﺪ ﻭ ﺩﻟﻴــﻞ ﺗــﺎﺭﻳﺨﯽ‬ ‫ﻧﺪﺍﺭﺩ‪ .‬ﻳﻬﻮﺩﺍﻥ‪ ‬ﺍﻳﺮﺍﻥ ﺍﻟﺒﺘﻪ ﺍﻳﺮﺍﻧﯽﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﺮﺍﻥ ﺭﺍ ﻣﻴﻬﻦ ﺧﻮﺩﺷﺎﻥ ﻣﯽﺩﺍﻧﺴﺘﻨﺪ ﻭ‬ ‫ﺑ ــﻪﺍﻳ ــﺮﺍﻥ ﺗﻌﻠ ــﻖ ﺧ ــﺎﻃﺮ ﺩﺍﺷ ــﺘﻨﺪ؛ ﺯﻳ ــﺮﺍ ﺳ ــﺎﺑﻘﮥ ﺍﺳﮑﺎﻧــﺸﺎﻥ ﺩﺭ ﺍﻳ ــﺮﺍﻥ ﺑ ــﻪ ﭘ ــﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ‬

‫ﻫﺨﺎﻣﻨﺸﯽ ﺑﺮﻣﯽﮔﺸﺖ‪ .‬ﺩﺭ ﺍﻳﻦﺑﺎﺭﻩ ﮐﻪ ﻳﻬـﻮﺩﺍﻥ ﺍﻳـﺮﺍﻥ ﺍﺯ ﺍﻭﺿـﺎﻉ ﺁﺷـﻔﺘﮥ ﭘـﺲ ﺍﺯ ﺗـﺴﻠﻂ‬

‫ﺍﻗــﻮﺍﻣﯽ ﭼــﻮﻥ ﻣﻐــﻮﻻﻥ ﻭ ﺗﺎﺗﺎﺭﻫــﺎ ‪‬ــﺮﻩﻫــﺎ ﻣــﯽﮔﺮﻓﺘــﻪ ﻭ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺁ‪‬ــﺎ ﺩﺭ ﻣﻘــﺎﻡ ﻣــﺸﺎﻭﺭ‬

‫ﻣﻐﻮﻻﻥ ﻭ ﺗﺎﺗﺎﺭﻫﺎ ﺑﻪﻣﻨﺎﺻﺐ ﺑﻠﻨـﺪ ﺩﺳـﺖ ﻣـﯽﻳﺎﻓﺘـﻪﺍﻧـﺪ ﺷـﻮﺍﻫﺪ ﺑـﺴﻴﺎﺭ ﺩﺭ ﺩﺳـﺖ ﺩﺍﺭﻳـﻢ‪.‬‬

‫ﻣﻌﺮﻭﻓﺘﺮﻳﻦ ﺷﺨﺼﻴﺖ ﻳﻬﻮﺩ ﺍﻳﺮﺍﻧﯽﹺ ﻋﻬﺪ ﻣﻐـﻮﻻﻥ ﺧﻮﺍﺟـﻪ ﺭﺷـﻴﺪﺍﻟـﺪﻳﻦ ﻓـﻀﻞ ﺍﷲ ﺍﺳـﺖ‬ ‫ﮐﻪ ﻭﻗﺘﯽ ﺑﻪﺩﺭﺑﺎﺭ ﻣﻐﻮﻻﻥ ﻧﻔﻮﺫ ﻳﺎﻓﺖ ﺗﺎ ﺑﻪﺑﺎﻻﺗﺮﻳﻦ ﻣﻘﺎﻡ ﺩﻭﻟﺘﯽ ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﺁ‪‬ـﺎ ﺭﺳـﻴﺪ‬

‫ﻣﺴﻠﻤﺎﻥ ﺷﺪ ﻭ ﺩﺳﺖ ﺑﻪ ﺍﻗﺪﺍﻣﺎﺗﯽ ﺯﺩ ﺗﺎ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﻭﯼﺭﺍ ﻣـﺴﻠﻤﺎﻥ ﺣﻘﻴﻘـﯽ ﺑﭙﻨﺪﺍﺭﻧـﺪ‪.‬‬

‫ﺍﻭ ﺑ ــﻪﺳ ــﺒﺐ ﺑ ــﺬﻝ ﻭ ﲞﺸ ــﺸﻬﺎﺋﯽ ﮐ ــﻪ ﺑ ــﻪ ﺻ ــﻮﻓﻴﺎﻥ‪ ‬ﺧﺎﻧﻘﺎﻫ ــﺪﺍ ﹺﺭ ﺗﺒﻠﻴ ــﻎﮔـ ـ ﹺﺮ ﻭﺿــ ﹺﻊ ﻣﻮﺟ ــﻮﺩ‬

‫ﻣﯽﮐﺮﺩ ﺑﺮﺍﻳﺶ ﺗﺒﻠﻴﻐﺎﺕ ﮔﺴﺘﺮﺩﻩ ﺗﻮﺳﻂ ﺷﻴﻮﺥ ﺻﻮﻓﻴﻪ ﺩﺭ ﻣﺮﺍﮐﺰ ﺧﺎﻧﻘﺎﻫﯽ ﻣﯽﺷﺪ ﻭ ﺑﺮ‬ ‫ﳏﺒﻮﺑﻴﺘﺶ ﻣـﯽﺍﻓـﺰﻭﺩ‪ .‬ﺍﻳـﻦ ﻣـﺮﺩ‪ ‬ﭘﺮﺍﺳـﺮﺍﺭ ﺗـﺎﺭﻳﺦ ﻣﻐـﻮﻝ ﻳﮑـﯽ ﺍﺯ ﻧﻮﻳـﺴﻨﺪﮔﺎﻥ ﺻـﺎﺣﺒﻨﺎﻡ‬

‫ﻳﻬﻮﺩ ﻧﻴﺰ ﺑﻪ ﴰﺎﺭ ﻣﯽﺭﻓﺘﻪ ﻭ ﮐﺘﺎ‪‬ﺎﺋﯽ ﻧﻴﺰ ﺩﺭ ﺩﻳﻦ ﻳﻬﻮﺩ ﺗﺄﻟﻴﻒ ﮐﺮﺩﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻳﻬـﻮﺩﺍﻥ‪ ‬ﺍﻳـﺮﺍﻥ ﺑـﻪﺁﻥ ﺳـﺒﺐ ﮐـﻪ ﮐﺘــﺎﺏ ﺩﻳﻨـﯽﺷـﺎﻥ ﺭﺍ ﻣـﯽﺧﻮﺍﻧﺪﻧـﺪ ﻋﻤﻮ ‪‬ﻣـﺎ ﺑﺎﺳــﻮﺍﺩ‬

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‫‪۲۴۵‬‬ ‫ﺑﻮﺩﻧــﺪ‪ .‬ﳒــﻢ ﺯﺭﮔــﺮ ﺑــﺮﺍﯼ ﻣــﺪﺕ ﻫﻔــﺖ ﺳــﺎﻝ ﳘــﺮﺍﻩ ﺍﺭﺩﻭﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺣﺮﮐــﺖ ﺑــﻮﺩ ﻭ‬ ‫ﻃﻼﻫﺎﺋﯽ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺗﺎﺭﺍﺝ ﻣﯽﮐﺮﺩﻧـﺪ ﺭﺍ ﺍﺯ ﺁ‪‬ـﺎ ﻣـﯽﺧﺮﻳـﺪ‪ .‬ﻭ ﭼـﻮﻥ ﺑـﻪ‬ ‫ﺍﺣﺘﻤﺎﻝ ﺯﻳﺎﺩ ﺑﺎﺳﻮﺍﺩ ﻧﻴﺰ ﺑـﻮﺩ ﺷـﺒﻬﺎ ﺑـﺎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻣـﯽﻧﺸـﺴﺖ ﻭ ﺑـﺮﺍﻳﺶ ﺩﺍﺳـﺘﺎ‪‬ﺎﯼ‬

‫ﺷﻴﺮﻳﻦ ﻣﯽﮔﻔﺖ؛ ﻭ ﺩﺍﺳﺘﺎ‪‬ﺎ ﺭﺍ ﺑﻪﮔﻮﻧﻪﺋﯽ ﻣﯽﭘﺮﺩﺍﺧﺖ ﮐـﻪ ﺧﻮﺷـﺎﻳﻨﺪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻮﺩ‪ .‬ﺍﻭ ﺑــﺎ ﺍﻳــﻦ ﮐــﺎﺭﺵ ﺧــﻮﺩﺵ ﺭﺍ ﻫــﺮ ﺭﻭﺯ ﺑــﻴﺶ ﺍﺯﭘــﻴﺶ ﺑــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬ ‫ﻧﺰﺩﻳــﮏ ﺳــﺎﺧﺖ ﺗــﺎ ﺁﻧﮑــﻪ ﳘــﺪﻡ ﺭﻭﺯﻫــﺎ ﻭ ﺷــﺒﻬﺎﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺷــﺪ‪ .‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﭼﻨﺪﺍﻥ ﻋﻼﻗﻤﻨﺪ‪ ‬ﺍﻭ ﺷﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﳕﺎﻳﻨﺪﮤ ﺗﺎﻡ ﺍﻻﺧﺘﻴﺎﺭ ﺧﻮﻳﺶ ﻭ »ﻭﮐﻴﻞ ﻧﻔﺲ ﳘـﺎﻳﻮﻥ«‬

‫ﮐــﺮﺩﻩ ﻃﺒــﻖ ﺭﺳــﻮﻡ ﻗﺒﻴﻠــﻪﻳـﯽﹺ ﺗﺮﮐــﺎﻥﹾ ﻣﻘــﺎﻡ ﭘــﺪﺭﯼ ﺷــﺎﻩ ﺭﺍ ﺑــﻪ ﻭﯼ ﺗﻔــﻮﻳﺾ ﮐــﺮﺩﻩ ﳘــﻪﮐــﺎﺭﮤ‬ ‫ﺩﻭﻟﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺳﺎﺧﺖ‪.‬‬

‫ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﻭﺯﻳـﺮ ﻭ ﻭﮐﻴـﻞ ﻭ ﺻـﺪﺭ ﺩﺍﺷـﺖ ﻫﺮﮐـﺪﺍﻡ‬

‫ﺍﺯ ﺳــﺮﺍﻥ ﻗﺰﻟﺒــﺎﺵ ﮐــﻪ ﺗﻴﻮﻟــﺪﺍﺭ ﻳــﮏ ﻧﺎﺣﻴــﻪ ﺍﺯ ﺍﻳــﺮﺍﻥ ﺷــﺪﻩ ﺑــﻮﺩ ﻭ ﺻــﻔﺖ ﺣــﺎﮐﻢ ﺭﺍ ﻳــﺪﮎ‬

‫ﻣﯽﮐﺸﻴﺪ ﻧﻴﺰ ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﻭﺯﻳـﺮ ﻭ ﺻـﺪﺭ ﺩﺍﺷـﺖ‪ .‬ﺁ‪‬ـﺎ ﺍﻳـﺮﺍﻥ ﺭﺍ ﻣﻴـﺎﻥ ﺧﻮﺩﺷـﺎﻥ ﺗﻘـﺴﻴﻢ‬ ‫ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ ﻭ ﻫﺮﮐــﺪﺍﻡ ﺩﺭ ﺟــﺎﺋﯽ ﺣﮑﻮﻣــﺖ ﻣــﯽﮐــﺮﺩ‪ ،‬ﺑــﺪﻭﻥ ﺁﻧﮑــﻪ ﺍﺯ ﺣﮑﻮﻣــﺖ ﮐــﺮﺩﻥ‬ ‫ﭼﻴ ــﺰﯼ ﺟ ــﺰ ﻏ ــﺎﺭﺗﮕﺮﯼ ﺁﻣﻮﺧﺘ ــﻪ ﺑﺎﺷ ــﺪ‪ .‬ﮔ ــﺎﻩ ﻳﮑ ــﯽ ﺍﺯ ﺍﻳﻨ ــﻬﺎ ﺗﻴﻮﻟ ــﺪﺍﺭﯼﹺ ﺩﻭﺳ ــﻪ ﻧﺎﺣﻴ ــﮥ‬

‫ﻼ ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﻫـﻢ ﺣـﺎﮐﻢ ﭘـﺎﺭﺱ ﻧﺎﻣﻴـﺪﻩ ﻣـﯽﺷـﺪ‬ ‫ﺟﺪﺍﺍﻓﺘﺎﺩﻩ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺖ‪ .‬ﻣ ﹶﺜ ﹰ‬

‫ﻫــﻢ ﺣــﺎﮐﻢ ﲞــﺸﯽ ﺍﺯ ﺧﺮﺍﺳــﺎﻥ ﻭ ﻫــﻢ ﺣــﺎﮐﻢ ﮔــﻴﻼﻥ ﻭ ﻣﺎﺯﻧــﺪﺭﺍﻥ؛ ﻭﻟــﯽ ﺧــﻮﺩﺵ ﳘﻴــﺸﻪ‬

‫ﳘﺮﺍﻩ ﺍﺭﺩﻭﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩ‪ .‬ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﻫﻢ ﺣﺎﮐﻢ ﺍﺳـﭙﻬﺎﻥ ﻧﺎﻣﻴـﺪﻩ ﻣـﯽﺷـﺪ ﻫـﻢ‬

‫ﺣﺎﮐﻢ ﲞﺸﯽ ﺍﺯ ﺧﺮﺍﺳﺎﻥ؛ ﻭ ﺧﻮﺩﺵ ﳘﻴـﺸﻪ ﳘـﺮﺍﻩ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻮﺩ‪ .‬ﺍﻳـﻦ ﺣﺎﮐﻤﻴـﺖ‬ ‫ﺩﺭ ﺣﻘﻴﻘــﺘﺶ ﺗﻴﻮﻟــﺪﺍﺭﯼ ﺑــﻮﺩ‪ ،‬ﻭ ﺍﺯ ﺁﻥﺭﻭ ﺑــﻪﺁ‪‬ــﺎ ﺣــﺎﮐﻢ ﻣــﯽﮔﻔﺘﻨــﺪ ﮐــﻪ ﺩﺭﺁﻣــﺪ ﺯﻣﻴﻨــﻬﺎﯼ‬

‫ﮐﺸﺎﻭﺭﺯﯼ ﻣﻨﻄﻘﻪ ﻭ ﺍﻣـﻮﺍﻝ ﺗﺎﺭﺍﺟﻬـﺎﯼ ﺁﻥ ﻣﻨـﺎﻃﻖ ﺭﺍ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪﺁ‪‬ـﺎ ﲞـﺸﻴﺪﻩ ﺑـﻮﺩ‬ ‫)ﺗ‪‬ﻴﻮﻝﹺ ﺁ‪‬ﺎ ﮐﺮﺩﻩ ﺑﻮﺩ(‪.‬‬

‫ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﻭﺯﺭﺍ ﻭ ﻭﮐﻼ ﻭﺻﺪﺭﻫﺎﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻴﺰ ﺑﻪﻧﻮﺑـﮥ ﺧﻮﺩﺷـﺎﻥ ﲞـﺸﻬﺎﯼ‬ ‫ﻭﺳ ــﻴﻌﯽ ﺍﺯ ﮐ ــﺸﻮﺭ ﺭﺍ ﺗﻴ ــﻮﻝ ﺧﻮﺩﺷ ــﺎﻥ ﮐ ــﺮﺩﻩ ﺑﻮﺩﻧ ــﺪ؛ ﻭ ﺩﺭﻋ ــﻴﻦ ﺣ ــﺎﻟﯽ ﮐ ــﻪ ﳘ ــﺮﺍﻩ ﺷ ــﺎﻩ‬

‫ﻣﯽﺭﻓﺘﻨﺪ ﺣﺎﮐﻢ ﺁﻥ ﲞﺸﻬﺎ ﺑﻪ ﺣﺴﺎﺏ ﻣـﯽﺁﻣﺪﻧـﺪ ﻭ ﺍﻣـﻼﮎ ﻭ ﺍﻣـﻮﺍﻝ ﻧﺎﺣﻴـﮥ ﺣﺎﮐﻤﻴﺘـﺸﺎﻥ‬ ‫ﺑﻪﺁ‪‬ﺎ ﺗﻌﻠﻖ ﺩﺍﺷﺖ‪.‬‬

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‫‪۲۴۶‬‬ ‫ﻫ ــﺮ ﺗﻴﻮﻟ ــﺪﺍﺭﯼ ﺩﺭ ﻣﻨﻄﻘ ــﮥ ﺣ ــﺎﮐﻤﻴﺘﺶ ﺩﺳ ــﺘﮕﺎﻫﯽ ﺗ ــﺸﮑﻴﻞ ﺩﺍﺩﻩ ﺑ ــﻮﺩ ﮐ ــﻪ ﻭﺯﻳ ــﺮ ﻭ‬ ‫ﺻﺪﺭﺵ ﺁﻥﺭﺍ ﺍﺩﺍﺭﻩ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺩﻭﺭﻣﻴﺶ ﺧﺎﻥ ﺩﺭ ﺁﻏﺎﺯ ﺩﺭ ﺍﺳﭙﻬﺎﻥ ﺣﺴﻴﻦ ﺑﻨﺎ ﺭﺍ ﻭﮐﻴـﻞ‬ ‫ﻭ ﻭﺯﻳﺮ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺧﻮﺩﺵ ﳘﺮﺍﻩ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻣـﯽﺭﻓـﺖ ﻭ ﺣـﺴﻴﻦ ﺑﻨـﺎ ﺑـﺎ ﻟﻘـﺐ »ﻣﻴـﺮﺯﺍ‬

‫ﺣــﺴﻴﻦ ﺍﺻــﻔﻬﺎﻧﯽ« ﻭﻇــﺎﻳﻒ‪ ‬ﺍﻭ ﺭﺍ ﺍﳒــﺎﻡ ﻣــﯽﺩﺍﺩ‪ .‬ﻫــﺮ ﻭﺯﻳــﺮ ﻭ ﺻــﺪ ﹺﺭ ﻣﻨﻄﻘــﻪﻳــﯽ ﺑــﻪ ﻧﻮﺑــﮥ‬ ‫ﺧﻮﺩﺵ ﺗﻴﻮﻟﺪﺍﺭ ﲞﺸﯽ ﺍﺯ ﺭﻭﺳﺘﺎﻫﺎﯼ ﻣﻨﻄﻘﻪ ﺑﻮﺩ ﮐﻪ ﺍﺭﺑﺎﺑﺶ ﺑﻪﻋﻨـﻮﺍﻥ ﻣﻠـﮏ ﺷﺨـﺼﯽ‬ ‫ﺑــﻪ ﺍﻭ ﲞــﺸﻴﺪﻩ ﺑــﻮﺩ؛ ﻭ ﺍﻭ ﺍﻓــﺮﺍﺩﯼ ﺭﺍ ﻣــﺄﻣﻮﺭ ﺍﺩﺍﺭﮤ ﺍﻳــﻦ ﺭﻭﺳــﺘﺎﻫﺎ ﻭ ﲨــﻊﺁﻭﺭﯼ ﻣﺎﻟﻴﺎ‪ ‬ــﺎ‬

‫ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﻫﺮ ﻣﻨﻄﻘﻪ ﻳﮏ ﺻﺪﺭ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﮐﻪ ﺭﻳﺎﺳـﺖ ﺩﺳـﺘﮕﺎﻩ ﺩﻳﻨـﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺭﺍ ﺩﺍﺷﺖ‪ ،‬ﻭ ﺭﺅﺳﺎﯼ ﺩﺳﺘﻪﺟﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺯﻳﺮ ﺩﺳﺖ ﺍﻭ ﮐﺎﺭ ﻣﯽﮐﺮﺩﻧﺪ‪ ،‬ﺍﻣﻮﺍﻝ ﺭﺍ ﺑﺮﺍﻳﺶ‬

‫ﲨﻊ ﻣـﯽﺁﻭﺭﺩﻧـﺪ‪ ،‬ﻭ ﻣـﺬﻫﺐ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺑـﺎ ﺷـﻴﻮﻩﻫـﺎﯼ ﺧـﺸﻦ ﻭ ﭼﻨـﺪﺵﺁﻭﺭﯼ ﺑـﺮ ﻣـﺮﺩﻡﹺ‬ ‫ﮐﺸﻮ ﹺﺭ ﻣﺎ ﲢﻤﻴﻞ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬

‫ﺩﺭ ﻧﻮﮎ ﻫﺮﻡﹺ ﺗﺸﮑﻴﻼﺗﯽﹺ ﻗﺰﻟﺒﺎﺷﺎﻥﹾ ﺷﺨﺺ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﻳﺴﺘﺎﺩﻩ ﺑـﻮﺩ ﮐـﻪ »ﺳـﻴﺪ‪‬‬

‫ﺍﻭﻻﺩ‪ ‬ﻋﻠــﯽ« ﻭ «ﳕﺎﻳﻨــﺪﮤ ﺍﺋﻤــﮥ ﺍﻃﻬــﺎﺭ« ﻭ »ﻭﻟ ــﯽ ﻣﻄﻠــﻖ« ﻭ »ﻣﺮﺷ ـﺪ‪ ‬ﮐﺎﻣــﻞ« ﻭ »ﻭﻟ ـﯽﹺ ﺍﻣ ـ ﹺﺮ‬ ‫ﻣ ــﺴﻠﻤﻴﻦ ﺟﻬ ــﺎﻥ« ﻭ »ﻣﻌ ــﺼﻮﻡ« ﻭ »ﻭﺍﺟ ــﺐ ﺍﻟﻄﺎﻋ ــﻪ« ﻧﺎﻣﻴ ــﺪﻩ ﻣ ــﯽﺷ ــﺪ‪ .‬ﺑﺪﻧ ــﮥ ﻫ ــﺮﻡ ﺭﺍ ﺑ ــﻪ‬

‫ﺗﺮﺗﻴﺐ ﺍﺯ ﺑﺎﻻ ﺑﻪ ﭘﺎﺋﻴﻦ‪ ،‬ﻭﮐﻴﻞ ﻧﻔـﺲ ﳘـﺎﻳﻮﻥ‪ ،‬ﺻـﺪﺭ‪ ،‬ﻭﺯﻳـﺮ ﺩﻳـﻮﺍﻥ‪ ،‬ﺗﻴﻮﻟـﺪﺍﺭﺍﻥ ﺑـﺰﺭﮒ‬

‫ﺍﺯ ﺭﺅﺳﺎﯼ ﻗﺒﺎﻳﻞﹺ ﻗﺰﻟﺒﺎﺵ‪ ،‬ﻭ ﻭﺯﻳﺮﺍﻥ ﻭ ﺻﺪﺭﻫﺎﯼ ﻣﻨﻄﻘﻪﻳﯽ ﺗـﺸﮑﻴﻞ ﻣـﯽﺩﺍﺩﻧـﺪ‪ .‬ﻗﺎﻋـﺪﮤ‬ ‫ﮔــﺴﺘﺮﺩﮤ ﻫــﺮﻡ ﺗــﺸﮑﻴﻼﺗﯽ ﻧﻴــﺰ ﺍﺯ ﺗــﱪﺩﺍﺭﺍﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺗــﺸﮑﻴﻞ ﻣــﯽﺷــﺪ ﮐــﻪ ﻋﻤﻮ ‪‬ﻣــﺎ ﺍﺯ ﻣﻴــﺎﻥ‬

‫ﺑﺰﻫﮑﺎﺭﺍﻥ ﺷﻬﺮﯼ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻪﻗﺰﻟﺒﺎﺷﺎﻥ ﭘﻴﻮﺳﺘﻪ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﻣـﻼ ﴰــﺲ ﻻﻫﻴﺠــﯽ ﻭ ﺯﮐﺮﻳــﺎ ﮐﺠﺠــﯽ ﮐـﻪ ﳔــﺴﺘﻴﻦ ﺍﻳﺮﺍﻧﻴــﺎﻥ‪ ‬ﭘﻴﻮﺳــﺘﻪ ﺑــﻪﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﺑﻮﺩﻧﺪ ﺩﺭ ﮔﺮﺩ ﻭ ﻏﺒﺎﺭ ﺭﺧـﺪﺍﺩﻫﺎ ﮔـﻢ ﺷـﺪﻩﺍﻧـﺪ‪ .‬ﺑـﻪﻧﻈـﺮ ﻣـﯽﺭﺳـﺪ ﮐـﻪ ﻫﺮﺩﻭﺷـﺎﻥ ﺩﺭ ﺍﻭﺍﺋـﻞ‬ ‫ﮐﺎﺭ ﮐﻪ ﺟﻨﺎﻳﺘﻬﺎﯼ ﲢﻤﻞﻧﺸﺪﻧﯽﹺ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺩﻳﺪﻧـﺪ ﺍﺯ ﺁ‪‬ـﺎ ﮔﺮﻳﺨﺘﻨـﺪ؛ ﳘـﺎﻥﮔﻮﻧـﻪ ﮐـﻪ‬

‫ﻣﻴﺮ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﻫﺮﺍﺗﯽ ﺭﺍ ﺩﻳﺪﻳﻢ ﮐﻪ ﺩﺭ ﻫﺮﺍﺕ ﺑﻪﻃﻤ ﹺﻊ ﺩﻧﻴـﺎ ﻭ ﻣﻘـﺎﻡ ﺑـﻪﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴــﻞ ﭘﻴﻮﺳــﺖ ﻭ ﺻــﺪﺭ ﺧﺮﺍﺳــﺎﻥ ﺷــﺪ‪ ،‬ﺳــﭙﺲ ﻭﻗﺘــﯽ ﲣﺮﻳﺒــﻬﺎ ﻭ ﮐــﺸﺘﺎﺭﻫﺎﯼ ﺁ‪‬ــﺎ ﺩﺭ‬ ‫ﺧﺮﺍﺯ ﻭ ﻗﹶﺮﺷﯽ ﺭﺍ ﺩﻳﺪ ﺍﺯ ﺁ‪‬ﺎ ﮔﺮﻳﺨﺖ‪ ،‬ﻭ ﺭﻓﺖ ﮐﻪ ﺭﻓﺖ‪.‬‬

‫ﳒﻢ ﺯﺭﮔﺮ ﻭﻗﺘﯽ ﺑﺎ ﻟﻘﺐ »ﺍﻣﻴﺮ ﳒﻢ ﺍﻟﺪﻳﻦ ﻣـﺴﻌﻮﺩ ﺭﺷـﺘﯽ« ﺑـﻪﻣﻘـﺎﻡ ﻭﮐﺎﻟـﺖ ﻧﻔـﺲ‬

‫ﳘﺎﻳﻮﻥ ﺭﺳﻴﺪ ﺗﺼﻤﻴﻤﮕﻴﺮ ﺍﻣﻮﺭ ﮐﺸﻮﺭ ﺷﺪ‪ .‬ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺧﻮﺍﻧﺪﻳﻢ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ‬

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‫‪۲۴۷‬‬ ‫ﺍﻭ ﺍﺧﺘﻴﺎﺭ ﻣﻄﻠﻖ ﺑﺮﺍﯼ ﺗﺼﻤﻴﻢﮔﻴﺮﯼ ﻭ ﺍﺟﺮﺍﺀ ﺗﻔﻮﻳﺾ ﮐﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻭ ﳎﺎﺯ ﺑـﻮﺩ ﮐـﻪ ﻫـﺮ‬ ‫ﺗﺼﻤﻴﻤﯽ ﺭﺍ ﺑﺪﻭﻥ ﻣﺸﻮﺭﺕ ﺑﺎ ﺷﺎﻩ ﺑﮕﻴﺮﺩ ﻭ ﺑﻪ ﻣﻮﺭﺩ ﺍﺟﺮﺍ ﺑﮕﺬﺍﺭﺩ‪.‬‬ ‫ﺍﻣﻴ ــﺮ ﳒ ــﻢ ﺍﺯ ﺍﻭﺍﻥ ﺭﻭﯼ ﮐ ــﺎﺭ ﺁﻣ ــﺪﻧﺶ ﺑ ــﺮﺁﻥ ﺷ ــﺪ ﮐ ــﻪ ﻋﻨﺎﺻ ــﺮ ﭘﺮﻧﻔ ــﻮﺫ ﻗﺰﻟﺒ ــﺎﺵ ﻭ‬

‫ﺗﱪﺍﻳﯽ ﺭﺍ ﺍﺯ ﻣﻨﺎﺻﺐ ﭘﺮﺩﺭﺁﻣﺪ ﺩﻭﺭ ﮐﻨﺪ ﻭ ﺩﺳﺖﻧـﺸﺎﻧﺪﮔﺎﻥ ﺧـﻮﺩﺵ ﺭﺍ ﺩﺭ ﺍﻳـﻦ ﻣﻨﺎﺻـﺐ‬ ‫ﺑﮕﻤﺎﺭﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳﻦ ﻣﺴﻴﺮ ﺑﺎ ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﻭ ﻗﺎﺿﯽ ﳏﻤﺪ ﮐﺎﺷﯽ )ﺍﻭﻟﯽ ﻓﺮﻣﺎﻧﺪﻩ ﮐـﻞ‬

‫ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻭ ﺩﻭﻣـ ــﯽ ﺭﺋـ ــﻴﺲ ﺩﺳـ ــﺘﮕﺎﻩ ﭘﺮﺩﺭﺁﻣـ ــﺪ ﺍﻭﻗ ــﺎﻑ ﻭ ﻗـ ــﻀﺎﺀ( ﺑـ ــﻪﺭﻗﺎﺑـ ــﺖ ﺍﻓﺘـ ــﺎﺩ‪ ،‬ﻭ‬ ‫ﳐﺎﻟﻔﺘﻬﺎﯼ ﭘﻨﻬﺎﻧﯽ ﺁ‪‬ﺎ ﺑﺎ ﺍﻭ ﺁﻏـﺎﺯ ﺷـﺪ‪ .‬ﺍﻭ ﺗـﺼﻤﻴﻢ ﺩﺍﺷـﺖ ﮐـﻪ ﺑـﻪ ﻫـﺮ ‪‬ـﺎﺋﯽ ﺑﺎﺷـﺪ ﺍﻳـﻦ‬

‫ﺩﻭ ﺗ ــﻦ ﺭﺍ ﺍﺯ ﺍﻣ ــﺎﺭﺕ ﻭ ﺻ ــﺪﺍﺭﺕ ﺑﻴﻨ ــﺪﺍﺯﺩ ﻭ ﺍﻳ ــﻦ ﺩﻭ ﻣﻨ ــﺼﺐ ﺣ ــﺴﺎﺱﹺ ﭘﺮﺩﺭﺁﻣ ــﺪ ﺭﺍ ﺑ ــﻪ‬

‫ﭘﺮﻭﺭﺩﮔــﺎﻥ ﺧــﻮﺩﺵ ﺑــﺴﭙﺎﺭﺩ‪ .‬ﺍﻭ ﺑــﺮﺍﯼ ﺁﻧﮑــﻪ ﻗﺎﺿــﯽ ﳏﻤــﺪ ﺭﺍ ﺍﺯ ﭼــﺸﻢ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﺑﻴﻨــﺪﺍﺯﺩ ﺑــﻪ ﻳﮑــﯽ ﺍﺯ ﺳﺮﺩﺳــﺘﮕﺎﻥ ﭘﺮﻗــﺪﺭﺕ‪ ‬ﺗﱪﺍﻳـﯽﹺ ﺍﻫــﻞ ﻗــﻢ ﮐــﻪ ﻧــﺎﻡ ﻣﻮﻻﻧــﺎ ﺣﻴﺮﺍﻧــﯽ ﺑــﺮ‬ ‫ﺧﻮﺩﺵ ‪‬ﺎﺩﻩ ﺑﻮﺩ ﻭ ﻃﺒـﻊ ﺷـﻌﺮ ﺩﺍﺷـﺖ ﺍﻣﮑﺎﻧـﺎﺕ ﻭ ﻭﻋـﺪﻩﻫـﺎﺋﯽ ﺩﺍﺩ ﻭ ﺍﻭ ﺭﺍ ﺗـﺸﻮﻳﻖ ﮐـﺮﺩ‬

‫ﮐﻪ ﻗﺼﺎﻳﺪﯼ ﺩﺭ ﺑـﺪﮔﻮﻳﯽ ﺍﺯ ﻗﺎﺿـﯽ ﳏﻤـﺪ ﺑـﺴﺮﺍﻳﺪ ﻭ ﻣﻨﺘـﺸﺮ ﮐﻨـﺪ‪ .‬ﺍﺯﲨﻠـﻪ ﺍﺷـﻌﺎﺭﯼ ﮐـﻪ‬

‫ﻣﻮﻻﻧـﺎ ﺣﻴﺮﺍﻧــﯽ ﺩﺭ ﻫﺠــﻮ ﻗﺎﺿـﯽﳏﻤــﺪ ﺳــﺮﻭﺩ ﻳـﮏ ﻗــﺼﻴﺪﮤ ﺑﻠﻨــﺪﺑﺎﻻ ﺑـﻮﺩ ﮐــﻪ ﭼﻨــﺪ ﺑﻴــﺖ‬ ‫ﺷﻌﺮﺵ ﭼﻨﻴﻦ ﺍﺳﺖ‪:‬‬

‫ﺳ ﹺﺮ ﺧﻮﻥ ﺭﻳﺨﱳ ﺩﺍﺭﺩﺳـﭙﻬﺮ ﻭ ﭼ ـﺮﺥ ﮔـﺮﺩﺍﻧﺶ‬ ‫ﺑﻪ ﻳـﺎﺩ ﺁﻣﺪ ﻣﮕﺮ ﺧـﻮﻥﺭﻳﺰﯼﹺ ﻗـ ـﺎﺿﯽ ﮐﺎﺷ ـﺎﻧﺶ‬

‫ﭼﻪ ﻗﺎﺿﯽ ﺁﻥ ﮐﺰ ﺍﻭ ﺑﺎﺷﺪ ﺧﺪﺍ ﻭ ﺧﻠﻖ ﻧﺎﺭﺍﺿﯽ‬

‫ﺭﺳﻴﺪﻩ ﻟﺸﮑ ﹺﺮ ﮐﻔ ـﺮ ﻭ ﺑﻪ ﻏـ ـﺎﺭﺕ ﺑﺮﺩﻩ ﺍﻳﻤـﺎﻧﺶ‬

‫ﺷﺮﺍﺏ ﺍﺯ ﻭﻗﻒ ﻣﺴﺠﺪ ﺧﻮﺭﺩﻩ ﻗﺎﺿﯽﹺ ﻣﺴﻠﻤﺎﻧﺎﻥ‬

‫ﮐﻨﻮﻥ ﻣﯽﺑﺎﻳﺪ ﺍﺯ ﺩﳍـ ـﺎﯼ ﺳﻮﺯﺍﻥ ﻣﺮﻍ ﺑﺮﻳﺎﻧﺶ‬

‫ﺍﮔﺮ ﺑﺮ ﮐﺎﻓ ـﺮﺍﻥ ﺍﺣـ ـﻮﺍﻝ ﺁﻥ ﺑﯽﺩﻳﻦ ﺷﻮﺩ ﻇﺎﻫﺮ‬

‫ﻣﻐـ ـﺎﻥ ﺍﺯ ﻧﻨﮓ ﻧﮕ ـ ـﺬﺍﺭﻧﺪ ﺳﻮﯼ ﮐﺎﻓﺮﺳﺘﺎﻧﺶ‬

‫‪١‬‬

‫ﺩﺭ ﺳـ ــﺎﻝ ‪ ۸۸۸‬ﮐـ ــﻪ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﭘـ ــﺲ ﺍﺯ ﻓـ ــﺘﺢ ﻋـ ــﺮﺍﻕ ﻭ ﺧﻮﺯﺳـ ــﺘﺎﻥ ﺑـ ــﻪ ﺷـ ــﻴﺮﺍﺯ‬ ‫‪ -1‬ﺑﺮﺍﯼ ﳘﮥ ﺑﻴﺘﻬﺎ‪ ،‬ﺑﻨﮕﺮ‪ :‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۱۰۰ -۹۸ ،‬‬

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‫‪۲۴۸‬‬ ‫ﺑﺮﮔ ــﺸﺖ‪ ،‬ﺭﻗﺎﻳ ــﺖ ﺍﻣﻴ ــﺮ ﳒ ــﻢ ﺭﺷ ــﺘﯽ ﻭ ﻗﺎﺿ ــﯽ ﳏﻤ ــﺪ ﮐﺎﺷ ــﯽ ﺍﻭﺝ ﮔﺮﻓ ــﺖ‪ ،‬ﻭ ﻫﺮﮐ ــﺪﺍﻡ‬ ‫ﺩﻳﮕﺮﯼ ﺭﺍ ﻧﺰﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﺘﻬﻢ ﺑﻪ ﺍﺧﺘﻼﺱ ﺍﻣﻮﺍﻝ ﺷﺎﻩ ﮐﺮﺩﻧﺪ‪ .‬ﻗﺎﺿﯽ ﳏﻤﺪ ﺩﺭ ﺁﻥ‬ ‫ﺯﻣﺎﻥ ﺣﺎﮐﻢﹺ ﺷﺮﻉ ﮐﺎﺷﺎﻥ ﻭ ﻳﺰﺩ ﻭ »ﺧﻴﻠﯽ ﺍﺯ ﳏﺎﻝ ﻋﺮﺍﻕ ﻋﺠﻢ« ﺑﻪﻋﻼﻭﻩ ﺷﻴﺮﺍﺯ ﺑﻮﺩ ﻭﻟﯽ‬

‫ﺧﻮﺩﺵ ﳘﺮﺍﻩ ﺍﺭﺩﻭﯼ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣـﯽﮔـﺸﺖ‪ ١.‬ﻫـﻢ ﻗﺎﺿـﯽ ﳏﻤـﺪ ﻭ ﻫـﻢ ﺍﻣﻴـﺮ ﳒـﻢ ﺩﺭ‬ ‫ﺍ‪‬ﺎﻣﺎﺗﯽ ﮐﻪ ﻣﺘﻮﺟـﻪ ﻳﮑـﺪﻳﮕﺮ ﻣـﯽﮐﺮﺩﻧـﺪ ﺭﺍﺳـﺖ ﻣـﯽﮔﻔﺘﻨـﺪ‪ ،‬ﻭ ﻫـﺮﺩﻭ ﺍﺯ ﺭﺍﻩ ﺍﻣـﻮﺍﻟﯽ ﮐـﻪ‬ ‫ﺗــﺎﺭﺍﺝ ﺍﻣــﻮﺍﻝ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑــﻮﺩ ﺻــﺎﺣﺐ ﮔﻨﺠﻬــﺎ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺟﻨﺎﻳﺘــﻬﺎﺋﯽ ﮐــﻪ ﺩﺳــﺘﻪﺟــﺎﺕ‬

‫ﺗﱪﺍﻳﯽﹺ ﻗﺎﺿﯽ ﳏﻤﺪ ﺩﺭ ﺷﻴﺮﺍﺯ ﻭ ﺩﻳﮕﺮ ﺷﻬﺮﻫﺎﯼ ﭘﺎﺭﺱ ﺩﺭ ﮐﺸﺘﺎﺭ ﺍﻳﺮﺍﻧﻴـﺎﻥ‪ ‬ﺳـﻨﯽﻣﺎﻧـﺪﻩ‬

‫ﻣــﯽﮐﺮﺩﻧــﺪ ﺷــﻨﻴﺪﻧﺶ ﭘــﺸﺖ ﻫــﺮ ﺍﻧــﺴﺎﻥ ﻧﻴــﮏﺍﻧﺪﻳــﺸﯽ ﺭﺍ ﺑــﻪﻟــﺮﺯﻩ ﺩﺭﻣــﯽﺁﻭﺭ‪‬ﺩ‪ .‬ﻗﺎﺿــﯽ‬

‫ﳏﻤــﺪ ﻳــﮏﺭﻭﺯ ﺩﺭ ﺷــﻴﺮﺍﺯ ﺩﺭ ﺣﻴﻨــﯽ ﮐــﻪ ﺑــﺎ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻣــﺸﻐﻮﻝ ﻣﻴﮕــﺴﺎﺭﯼ ﺑــﻮﺩ‪ ،‬ﻭ‬ ‫ﻫــﺮﺩﻭ ﻣــﺴﺖ ﺑﻮﺩﻧــﺪ‪ ،‬ﺑــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﮔﻔــﺖ ﮐــﻪ ﺍﻣﻴــﺮ ﳒ ـﻢ ﺧﻴﺎﻧــﺖﻭﺭﺯ ﺍﺳــﺖ ﻭ ﺍﻭ ﺑــﻪ‬

‫ﲢﻘﻴـﻖ ﺧـﱪ ﺩﺍﺭﺩ ﮐـﻪ ﻭﯼ ﻣﺒﻠـﻎ ﺑﻴـﺴﺖ ﻫـﺰﺍﺭ ﺗﻮﻣـﺎﻥ )‪ ۲۰۰‬ﻣﻴﻠﻴـﻮﻥ ﺩﻳﻨـﺎﺭ ﻃـﻼ( ﺍﺯ ﺍﻣــﻮﺍﻝ‬

‫ﺷــﺎﻩ ﺍﺧ ــﺘﻼﺱ ﮐــﺮﺩﻩ ﺍﺳ ــﺖ‪ ،‬ﻭ ﺍﮔ ــﺮ ﺷــﺎﻩ ﻭﯼ ﺭﺍ ﺑ ــﻪ ﺍﻭ ﺑ ــﺴﭙﺎﺭﺩ ﺍﻳــﻦ ﺍﻣ ــﻮﺍﻝ ﺭﺍ ﺍﺯ ﺍﻭ ﭘ ــﺲ‬ ‫ﺧﻮﺍﻫــﺪ ﮔﺮﻓــﺖ‪ .‬ﻫــﺪﻑ ﻗﺎﺿــﯽ ﳏﻤــﺪ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﺍﻣﻴــﺮ ﳒــﻢ ﺭﺍ ﺑــﻪ ﺍﻳــﻦ ‪‬ﺎﻧــﻪ ﳏﺎﮐﻤــﻪ ﻭ‬ ‫ﺍﻋــﺪﺍﻡ ﻭ ﺩﺍﺭﺍﻳــﯽ ﻭﯼ ﺭﺍ ﺑــﺮﺍﯼ ﺧــﻮﺩﺵ ﻣــﺼﺎﺩﺭﻩ ﮐﻨــﺪ‪ .‬ﺍﻣﻴــﺮ ﳒــﻢ ﺍﺯ ﺍﻳــﻦ ﻣﻮﺿــﻮﻉ ﺧــﱪ‬

‫ﻼ ﳘــﻴﻦ ﺍ‪‬ــﺎﻡ ﺭﺍ ﻧــﺰﺩ ﺷــﺎﻩ ﺑــﻪ ﻗﺎﺿــﯽ ﳏﻤــﺪ ﻭﺍﺭﺩ ﺁﻭﺭﺩ ﻭ ﺍﺯ ﺷــﺎﻩ ﺍﺟــﺎﺯﻩ‬ ‫ﻳﺎﻓــﺖ ﻭ ﻣﺘﻘــﺎﺑ ﹰ‬

‫ﻳﺎﻓ ــﺖ ﮐ ــﻪ ﺩﺭﺑ ــﺎﺭﮤ ﻗﺎﺿ ــﯽ ﳏﻤ ــﺪ ﻭ ﺩﺍﺭﺍﺋ ــﻴﺶ ﲢﻘﻴ ــﻖ ﮐﻨ ــﺪ‪ .‬ﭼﻮﻧﮑ ــﻪ ﺑ ــﺪﮔﻮﺋﻴﻬﺎﯼ ﻣ ــﻼ‬

‫ﺣﻴﺮﺍﻧﯽ ﻧﻴﺰ ﺑﻪﮔﻮﺵ ﺷﺎﻩ ﺭﺳﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺷﺎﻩ ﺷﻨﻴﺪﻩ ﺑـﻮﺩ ﮐـﻪ ﺍﻭ »ﺧﻮ‪‬ـﺎﯼ ﻧـﺎﺣﻖ ﺭﻳﺨﺘـﻪ‬

‫ﺳــﻔﮏ‪ ‬ﺩ‪‬ﻣــﺎﺀ ﻭ ﺍﻧــﻮﺍﻉ ﻓــﺴﻮﻕ ﻭ‬ ‫ﺢ ﺍﹶﻋﻤــﺎﻝ ﻭ ‪‬‬ ‫ﻭ ﺑــﻪ ﺍﻧــﻮﺍﻉ ﻓــﺴﻮﻕ ﺍﻗــﺪﺍﻡ ﳕــﻮﺩﻩ«‪ ٢،‬ﻭ »ﻗﺒــﺎﻳ ﹺ‬ ‫ﺍﻓﻌــﺎﻝ« ﺍﺯ ﺍﻭ ﻇــﺎﻫﺮ ﮔــﺸﺘﻪ‪ ٣،‬ﻭ ﳘﺪﺳــﺘﺎﻥ ﺍﻣﻴــﺮ ﳒــﻢ ﻧﻴــﺰ ﺩﺭ ﮔﻮﺷــﻪ ﻭ ﮐﻨــﺎﺭ ﺑﺮﺿــﺪ ﻗﺎﺿــﯽ‬ ‫ﳏﻤﺪ ﺷﺎﻳﻌﻪ ﻣﯽﭘﺮﺍﮐﻨﺪﻧﺪ‪ ،‬ﻭ ﻳﮑﯽ ﺍﺯ ﺳﺮﺩﺳﺘﮕﺎﻥ‪ ‬ﺗﱪﺍﻳﯽ ﺑﻪﻧﺎﻡ »ﻳﺎﺭ ﺍﲪـﺪ ﺧـﻮﺯﺍﻧﯽ«‬

‫ﮐــﻪ ﺍﻳﻨــﮏ ﻭﺯﻳــﺮ ﺩﻳــﻮﺍﻥ )ﻳﻌﻨــﯽ ﺣــﺴﺎﺑﺪﺍ ﹺﺭ ﺍﻣــﻮﺍﻝﹺ( ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻮﺩ ﻧﻴــﺰ ﺑــﺎ ﺍﻣﻴــﺮ ﳒــﻢ‬

‫‪ -1‬ﺣﺴﻦ ﺭﻭﻣﻠﻮ‪.۱۱۰ ،‬‬ ‫‪ -2‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۳۰۳ ،‬‬ ‫‪ -3‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۱۱۰ ،‬‬

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‫‪۲۴۹‬‬ ‫ﳘﺪﺳـﺘﯽ ﻣــﯽﮐــﺮﺩ‪ ،‬ﻗﺎﺿـﯽ ﳏﻤــﺪ ﺭﺍ ﺷــﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑــﺮﺍﯼ ﲢﻘﻴــﻖ ﺑـﻪ ﺍﻣﻴــﺮ ﳒــﻢ ﺳــﭙﺮﺩ‪.‬‬ ‫ﻧﺘﻴﺠﮥ ﲢﻘﻴﻘﺎﺕ‪ ‬ﺍﻣﻴﺮ ﳒﻢ ﺍﺯ ﻗﺎﺿﯽ ﳏﻤﺪ ﺑﻪﮔﻮﻧـﻪﺋـﯽ ﺑـﻮﺩ ﮐـﻪ ﺍﺧـﺘﻼﺱ ﺍﻣـﻮﺍﻝ ﺷـﺎﻩ ﺭﺍ‬ ‫ﺍﺛﺒ ــﺎﺕ ﮐ ــﺮﺩ ﻭ ﺷ ــﺎﻩ ﺭﺍ ﺍﺯ ﻗﺎﺿ ــﯽ ﺑ ــﻪﺧ ــﺸﻢ ﺁﻭﺭﺩ ﻭ ﺣﮑ ــﻢ ﻭﻻﻳ ــﯽ ﺩﺍﺩ ﺗـ ـﺎ ﺍﻭ ﺭﺍ ﭘ ــﺎﺭﻩ ﭘ ــﺎﺭﻩ‬ ‫ﮐﺮﺩﻧﺪ‪ .‬ﺍﻣﻮﺍﻝ ﻭ ﺍﻣﻼﮎ ﻗﺎﺿﯽ ﳏﻤﺪ ﮐﻪ ﺣﺴﺎﺑﺶ ﺳﺮ ﺑﻪﻓﻠﮏ ﻣﯽﺯﺩ ﻧﻴﺰ ﺑﻪﻓﺮﻣﺎﻥ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﻣﺼﺎﺩﺭﻩ ﻭ ﲢﻮﻳﻞ ﺍﻣﻴﺮ ﳒﻢ ﺷﺪ‪.‬‬

‫ﭘــﺲ ﺍﺯ ﻧﺎﺑﻮﺩﺷــﺪﻥ‪ ‬ﻗﺎﺿــﯽ ﳏﻤــﺪ ﻧﻮﺑــﺖ ﺑــﻪ ﺣــﺴﻴﻦ ﺑﻴــﮏ ﹶﻟ ﹶﻠــﻪ ﺭﺳــﻴﺪ‪ .‬ﲢﺮﻳــﮏ‬

‫ﮐﺮﺩﻥ ﺷﺎﻩ ﺑﺮﺿﺪ ﺍﻭ ﻧﻴﺰ ﺁﺳﺎﻥ ﺑﻮﺩ‪ .‬ﺍﻣﻴﺮ ﳒﻢ ﻣﯽﺗﻮﺍﻧﺴﺖ ﮐﻪ ﺑﺎ ﺭﻭﺵ ﭘﻴﭽﻴـﺪﮤ ﺧـﻮﺩﺵ‬

‫ﲢﮑﱡـﻢﺁﻣﻴـ ﹺﺰ ﺣـﺴﻴﻦ ﺑﻴـﮏ ﹶﻟ ﹶﻠـﻪ‬ ‫ﺷﺎﻩ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﺪﺑﻴﻦ ﺳﺎﺯﺩ‪ ،‬ﺑﻪﻭﻳﮋﻩ ﺁﻧﮑـﻪ ﺷـﺎﻩ ﺍﺯ ﺗـﺼﺮﻓﺎﺕ‪ ‬ﹶ‬ ‫ﺩﻝﹺ ﺧﻮﺷﯽ ﻧﺪﺍﺷﺖ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﻧﺘﻴﺠﮥ ﻣﺴﺎﻋﯽ ﺍﻣﻴﺮ ﳒﻢ‪ ،‬ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﺭﺍ ﺍﺯ‬

‫ﻓﺮﻣﺎﻧــﺪﻫﯽ ﮐــﻞ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑﺮﮐﻨــﺎﺭ ﮐــﺮﺩ‪ ،‬ﻭ ﺁﻥ ﻣﻨــﺼﺐ ﺭﺍ ﺑــﻪ ﺗﻮﺻــﻴﮥ ﺍﻣﻴــﺮ ﳒــﻢ ﺑــﻪ ﻳــﮏ‬ ‫ﻗﺰﻟﺒﺎﺵ ﺩﻭﻥﭘﺎﻳﮥ ﺍﻫﻞ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﻧﺎﻡ ﳏﻤﺪﺑﻴﮏ ﺍﺯ ﻗﺒﻴﻠﮥ ﺍﺳﺘﺎﺟﻠﻮ ﺳﭙﺮﺩ ﮐﻪ ﺳـﻔﺮﻩﭼـﯽ‬

‫ﺧﺎﺹ ﺷﺎﻩ ﺑﻮﺩ‪ .‬ﺗﺮﺩﻳﺪﯼ ﻧﻴﺴﺖ ﮐﻪ ﺍﻣﻴﺮ ﳒﻢ ﺩﺭ ﻣﻘﺎﻡ ﳘﺪﻡ ﺩﺍﺋﻤـﯽ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ‬

‫ﺍﻳــﻦ ﺳــﻔﺮﻩﭼــﯽ ﺭﺍ ﺧــﻮﺏ ﻣــﯽﺷــﻨﺎﺧﺘﻪ ﻭ ﺍﺯ ﺳﺮﺳــﭙﺮﺩﮔﯽ ﺍﻭ ﻧــﺴﺒﺖ ﺑــﻪﺧــﻮﺩﺵ ﺍﻃﻤﻴﻨــﺎﻥ‬ ‫ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﳏﻤﺪ ﺑﻴﮏ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﺑﻪﻓﺮﻣﺎﻧﺪﻫﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺳﻴﺪ ﻟﻘﺐﹺ ﻧﻴﻤـﻪﺗﺮﮐـﯽ‬ ‫ﻧﻴﻤﻪﻋﺮﺑﯽﹺ »ﭼﺎﻳﺎﻥ ﺳﻠﻄﺎﻥ« ﮔﺮﻓﺖ‪.‬‬

‫ﻳﮑــﯽ ﺩﻳﮕــﺮ ﺍﺯ ﺳــﺮﺍﻥ ﻗﺰﻟﺒــﺎﺵ ﮐــﻪ ﺩﺭ ﺍﺛــﺮ ﺗﻼﺷــﻬﺎﯼ ‪‬ــﺎﻧﯽ ﺍﻣﻴــﺮ ﳒــﻢ ﻣــﻮﺭﺩ ﺧــﺸﻢ‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭﺍﻗــﻊ ﺷــﺪ »ﺩﺩﻩ ﺑﻴــﮏ« ﺑــﻮﺩ ﮐــﻪ ﺍﺯ ﺣﺎﮐﻤﻴ ـﺖ‪) ‬ﺗﻴﻮﻟــﺪﺍﺭﯼﹺ( ﺭﯼ ﻭ ﻗــﺰﻭﻳﻦ‬ ‫ﺑﺮﮐﻨــﺎﺭ ﺷــﺪ‪ ،‬ﻭ ﻳــﮏ ﻗﺰﻟﺒــﺎﺵ ﺩﻳﮕــﺮ ﺍﻫــﻞ ﺟﻨــﻮﺏﹺ ﺍﻧــﺎﺗﻮﻟﯽ ﺑــﻪﻧــﺎﻡ ﺯﻳﻨــﻞ ﺑﻴــﮏ ﺷــﺎﻣﻠﻮ ﺑــﻪ‬

‫ﺟﺎﯼ ﺍﻭ ﺗﻴﻮﻟﺪﺍﺭ ﻭ ﺣﺎﮐﻢ ﺍﻳﻦ ﻧﻮﺍﺣﯽ ﺷﺪ‪.‬‬

‫ﭘﺲ ﺍﺯ ﮐﺸﺘﻪ ﺷـﺪﻥ ﻗﺎﺿـﯽ ﳏﻤـﺪ‪ ،‬ﻳﮑـﯽ ﺍﺯ ﺭﺅﺳـﺎﯼ ﺩﺳـﺘﻪﺟـﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽ ﺍﺳـﭙﻬﺎﻥ‬

‫ﮐﻪ ﺧﻮﺩﺵ ﺭﺍ ﻣﻴﺮ ﺳﻴﺪ ﺷﺮﻳﻒ ﺷﻴﺮﺍﺯﯼ ﻣﯽﻧﺎﻣﻴﺪ )ﻭ ﺍﺯ ﺳﻮﺍﺑﻖ ﺍﻭ ﻫﻴﭻ ﺧﱪﯼ ﺩﺭ ﺩﺳﺖ‬ ‫ﻧﻴــﺴﺖ( ﺑــﻪﺍﺭﺍﺩﮤ ﺍﻣﻴــﺮﳒﻢ ﺑــﻪﺭﻳﺎﺳــﺖ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺳــﻴﺪ )ﺻــﺪﺭ ﻭ ﻗﺎﺿــﯽ‬ ‫ﺍﻟﻘــﻀﺎﺕ ﺷــﺪ(‪ .‬ﻣﻘــﺎﻡ ﻭﺯﺍﺭﺕ ﺩﻳــﻮﺍﻥ ﻧﻴــﺰ ﻳــﮏ ﺗﱪﺍﻳــﯽ ﺑــﻪﻧــﺎﻡﹺ »ﻳــﺎﺭ ﺍﲪــﺪ ﺧــﻮﺯﺍﻧﯽ«‬

‫ﺩﺍﺷﺖ‪ .‬ﻳﻌﻨﯽ‪ ،‬ﻫﻢ ﺭﺋﻴﺲ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﻭ ﻗﻀﺎﻳﯽ ﻭ ‪‬ﺎﺩ ﭘﺮﺩﺭﺁﻣﺪ‪ ‬ﺍﻭﻗﺎﻑ ﻭ ﻫﻢ ﺭﺋﻴﺲ‬

‫ﺍﻣﻮﺭ ﻣﺎﻟﯽ ﺍﺯ ﺩﺳﺖﻧﺸﺎﻧﺪﮔﺎﻥ ﳒﻢ ﺯﺭﮔﺮ ﺑﻮﺩﻧﺪ‪ .‬ﻓﺮﻣﺎﻧﺪﻩ ﮐﻞ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻧﻴﺰ ﺩﺭ ﺍﻃﺎﻋﺖ‬

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‫‪۲۵۰‬‬ ‫ﺍﻭ ﺑﻮﺩ‪ ،‬ﻭ ﳒﻢ ﺯﺭﮔﺮ ﺑﺎ ﻟﻘﺐ ﺍﻣﻴﺮ ﳒﻢ ﺍﻟﺪﻳﻦ ﻣﺴﻌﻮﺩ ﺭﺷﺘﯽ ﳘﻪﮐﺎﺭﮤ ﺍﻣـﻮ ﹺﺭ ﮐـﺸﻮﺭ ﺍﻳـﺮﺍﻥ‬ ‫ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻮﺩ‪.‬‬ ‫ﺣــﺴﻴﻦ ﺑﻴــﮏ ﹶﻟ ﹶﻠــﻪ ﻭ ﳘﺪﺳــﺘﺎﻧﺶ ﻧﻴــﺰ ﺩﺭ ﺑﺮﺍﺑــﺮ ﺍﻣﻴــﺮ ﳒــﻢ ﺑــﯽﮐــﺎﺭ ﻧﻨﺸــﺴﺘﻨﺪ‪ ،‬ﻭ ﺍﻭ‬

‫ﻗﺮﺑﺎﻧﯽ ﺗﻮﻃﺌﻪﺋﯽ ﺷﺪ ﮐﻪ ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟ ﹶﻠـﻪ ﭼﻴـﺪﻩ ﺑـﻮﺩ‪ .‬ﺩﺩﻩ ﺑﻴـﮏ ﻧﻴـﺰ ﺩﺭ ﺍﻳـﻦ ﺗﻮﻃﺌـﻪ ﺑـﺎ‬ ‫ﺣﺴﻴﻦ ﺑﻴﮏ ﹶﻟﻠﹶﻪ ﳘﮑﺎﺭﯼ ﻣﯽﮐﺮﺩ‪ .‬ﻳﻌﻨﯽ ﺧﻮﺩ‪ ‬ﺍﻣﻴﺮﳒﻢ ﻧﻴﺰ ﻗﺮﺑﺎﻧﯽ ﺭﻗﺎﺑﺘـﻬﺎﺋﯽ ﺷـﺪ ﮐـﻪ‬

‫ﺧﻮﺩﺵ ﭘﺎﻳﻪ ‪‬ـﺎﺩﻩ ﺑـﻮﺩ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ ﻗـﺼﺪ ﺷـﮑﺎﺭ ﻭ ﻋـﺸﺮﺕ ﺍﺯ ﺗﱪﻳـﺰ ﺑﻴـﺮﻭﻥ ﺷـﺪﻩ‬ ‫ﺭﻫﺴﭙﺎﺭ ﺧﻮﯼ ﮔﺮﺩﻳﺪ‪ .‬ﻭﻗﺘـﯽ ﺍﺭﺩﻭﯼ ﺍﻭ ﺑـﻪ ﺧﺎﻣﻨـﻪ ﺭﺳـﻴﺪ ﻧﺎﮔﻬـﺎﻥ ﺍﻣﻴـﺮ ﳒـﻢ ﺑﻴﻤـﺎﺭ ﺷـﺪ ﻭ‬ ‫ﺩﺭﮔﺬﺷﺖ ﻭ ﺍﺭﺩﻭﯼ ﻋـﺸﺮﺕ ﺷـﺎﻩ ﺭﺍ ﺑـﻪ ﻣـﺎﰎ ﻣﺒـﺪﻝ ﺳـﺎﺧﺖ‪ .‬ﺷـﺎﻳﺪ ﺑـﻪﺍﻭ ﺯﻫـﺮ ﺩﺭ ﺷـﺮﺍﺏ‬

‫ﺧﻮﺭﺍﻧﺪﻩ ﮐﺸﺘﻨﺪ؛ ﺯﻳﺮﺍ ﭘـﺲ ﺍﺯ ﺁﻧﮑـﻪ ﺍﺯ ﺑـﺰﻡ ﺷـﺮﺍﺏ ﺑﺮﺧﺎﺳـﺘﻪ ﺑـﻪﭼـﺎﺩﺭﺵ ﺭﻓـﺖ ﺩﻝﺩﺭﺩ‬

‫ﮔﺮﻓﺖ ﻭ ﻧﺎﮔﻬﺎﻥ ﺩﺭﮔﺬﺷﺖ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺟﺴﺪ ﺍﻣﻴﺮ ﳒﻢ ﺭﺍ ﺑﻪﳘـﺮﺍﻩ ﲨـﻊ ﺑﺰﺭﮔـﯽ ﺑـﺎ‬

‫ﺷﮑﻮﻩ ﺑﺴﻴﺎﺭ ﺑﻪ ﳒﻒ ﺩﺭ ﻋﺮﺍﻕ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﺩﺭ ﮐﻨﺎﺭ ﺍﻣﻴﺮﺍﳌﺆﻣﻨﻴﻦ ﻋﻠﯽ ﺩﻓﻦ ﺷﻮﺩ‪.‬‬

‫ﭘﺲ ﺍﺯ ﳒﻢ ﺯﺭﮔﺮ‪ ،‬ﻳﺎﺭﺍﲪﺪ ﺧﻮﺯﺍﻧﯽ ﮐﻪ ﺍﺯ ﭘﺮﻭﺭﺩﮔﺎﻥ ﺍﻭ ﺑﻮﺩ ﺑﻪﻣﻘﺎﻡ ﻭﮐﺎﻟﺖ ﺷﺎﻩ‬

‫ﻣﻨﺼﻮﺏ ﺷﺪ‪ .‬ﺷﺎﻩ ﺑﻪ ﳒﻢ ﺯﺭﮔﺮ ﻋﻼﻗﮥ ﻭﻳﮋﻩ ﺩﺍﺷﺖ‪ ،‬ﻭ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﻣﺮﮒ ﺍﻭ ﺭﺍ ﻓﺮﺍﻣـﻮﺵ‬ ‫ﮐﻨــﺪ ﺑــﻪ ﻳــﺎﺭ ﺍﲪــﺪ ﻓﺮﻣــﻮﺩ ﮐــﻪ ﺍﺯ ﺍﻳــﻦ ﭘــﺲ ﻧــﺎﻡ ﺧــﻮﺩ ﺭﺍ ﺍﻣﻴــﺮ ﳒــﻢ ﺑﮕــﺬﺍﺭﺩ؛ ﻭ ﻳــﺎﺭ ﺍﲪــﺪ‬

‫ﺧــﻮﺯﺍﻧﯽ ﻟﻘ ـﺐﹺ ﻋﺮﺑ ـﯽﹺ »ﳒــﻢ ﺛــﺎﻧﯽ« ﺑــﺮ ﺧــﻮﺩ ‪‬ــﺎﺩ‪ .‬ﻧﻮﺷــﺘﻪﺍﻧــﺪ ﮐــﻪ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪ‬ ‫ﻳﺎﺭﺍﲪﺪ ﺧﻮﺯﺍﻧﯽ »ﮔﻔﺖ‪ :‬ﻣﻦ ﻣﯽﺧﻮﺍﻫﻢ ﮐﻪ ﻧﺎﻡ ﳒﻢ ﳘﻴﺸﻪ ﺩﺭ ﺯﺑﺎﻥ ﻣـﻦ ﺑﺎﺷـﺪ‪ .‬ﺗـﻮ ﺭﺍ‬

‫ﳒﻢ ﺛﺎﻧﯽ ﺑﮕﻮﻳﻨﺪ«‪.‬‬

‫ﮔﺮﭼﻪ ﻣﻴﺮ ﺳﻴﺪ ﺷﺮﻳﻒ ﺷﻴﺮﺍﺯﯼ ﺍﺯ ﺩﺳﺖﭘﺮﻭﺭﺩﮔﺎﻥ ﺍﻣﻴﺮ ﳒﻢ ﺑـﻮﺩ ﺍﻣـﺎ ﳒـﻢ ﺛـﺎﻧﯽ‬

‫ﺑــﺎ ﺍﻭ ﺗﻮﺍﻓــﻖ ﻧﺪﺍﺷ ــﺖ ﻭ ﳘــﻴﻦﮐ ــﻪ ﺑــﻪ ﻣﻘ ــﺎﻡ ﻭﮐﺎﻟــﺖ ﺷ ــﺎﻩ ﺭﺳــﻴﺪ ﺑ ــﻪ ﺍﻭ ﻓــﺸﺎﺭ ﺁﻭﺭﺩ ﮐ ــﻪ ﺍﺯ‬ ‫ﺭﻳﺎﺳﺖ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﺍﺳـﺘﻌﻔﺎ ﺩﻫـﺪ‪ .‬ﻣﻴـﺮ ﺳـﻴﺪ ﺷـﺮﻳﻒ ﮐـﻪ ﻣـﯽﺩﺍﻧـﺴﺖ ﺗـﻮﺍﻥ ﻣﻘﺎﺑﻠـﻪ ﺑـﺎ‬

‫ﳒﻢ ﺛﺎﻧﯽ ﺭﺍ ﻧﺪﺍﺭﺩ ﺍﺳﺘﻌﻔﺎﻳﺶ ﺭﺍ ﺑﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺗﻘـﺪﻳﻢ ﺩﺍﺷـﺖ‪ .‬ﭘـﺲ ﺍﺯ ﺍﻭ ﻳﮑـﯽ ﺍﺯ‬ ‫ﺭﺅﺳــﺎﯼ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﻣﻨﻄﻘــﮥ ﺍﺳــﭙﻬﺎﻥ ﮐــﻪ ﺧــﻮﺩﺵ ﺭﺍ ﻣﻴــﺮ ﻋﺒــﺪﺍﻟﺒﺎﻗﯽ ﻣــﯽﻧﺎﻣﻴــﺪ ﺑــﻪ ﺭﻳﺎﺳــﺖ‬ ‫ﺩﺳ ــﺘﮕﺎﻩ ﺩﻳﻨ ــﯽ ﺭﺳ ــﻴﺪ‪ .‬ﺍﺯ ﺳ ــﻮﺍﺑﻖ ﺍﻳ ــﻦ ﻣ ــﺮﺩ ﻭ ﺍﻳﻨﮑ ــﻪ ﺍﻫ ــﻞ ﮐﺠ ــﺎﯼ ﺍﺳ ــﭙﻬﺎﻥ ﻭ ﺍﺯ ﭼ ــﻪ‬

‫ﺧﺎﻧﺪﺍﻧﯽ ﺑﻮﺩﻩ ﺍﺳـﺖ ﻫـﻴﭻ ﺧـﱪﯼ ﺩﺭ ﺩﺳـﺖ ﻧﻴـﺴﺖ‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺳـﻠﻄﻨﺖ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ‬ ‫ﮐﻪ ﮐﺎﺭ ﻭ ﺑـﺎﺭ ﻣﻼﻳـﺎﻥ‪ ‬ﺗـﺎﺯﻩﻭﺍﺭﺩ‪ ‬ﻟﺒﻨـﺎﻧﯽ ﺑـﺎﻻ ﮔﺮﻓـﺖ ﻭ ﺍﻣـﻮﺭ ﮐـﺸﻮﺭ ﺑـﻪ ﻗﺒـﻀﮥ ﺁ‪‬ـﺎ ﺍﻓﺘـﺎﺩ )ﻭ‬

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‫‪۲۵۱‬‬ ‫ﺍﻳﻦﺭﺍ ﺩﺭ ﮔﻔﺘﺎﺭ ﺑﻌﺪﯼ ﺧﻮﺍﻫﻴﻢ ﺧﻮﺍﻧﺪ( ﻣـﯽﮔﻔﺘﻨـﺪ ﮐـﻪ ﻣﻴـﺮ ﻋﺒـﺪﺍﻟﺒﺎﻗﯽ ﺍﺯ ﻧﻮﺍﺩﮔـﺎﻥ ﺷـﺎﻩ‬ ‫ﻧﻌﻤ ــﺖ ﺍﷲ ﻣﺎﻫ ــﺎﻧﯽ ﺑ ــﻮﺩﻩ ﻭ ﺟ ــﺪﺵ ﺍﺯ ﻟﺒﻨ ــﺎﻥ ﺁﻣ ــﺪﻩ ﺑ ــﻮﺩﻩ ﺍﺳ ــﺖ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣ ــﺎﻥ ﺗﺎﺑﻌﻴ ــﺖ‬ ‫ﻟﺒﻨ ــﺎﻧﯽ ﺑ ــﻪ ﺷ ــﻴﺦ ﻧﻌﻤ ــﺖ ﺍﷲ ﻣﺎﻫ ــﺎﻧﯽ ﺩﺍﺩﻩ ﺷ ــﺪ ﺗ ــﺎ ﻓﺮﺯﻧ ــﺪﺍﻥ‪ ‬ﺍﻳ ــﻦ ﻣﻴ ــﺮ ﻋﺒ ــﺪﺍﻟﺒﺎﻗﯽ ﻧﻴ ــﺰ‬

‫ﻟﺒﻨﺎﻧﯽﺗﺒﺎﺭ ﺷﻮﻧﺪ ﻭ ﲪﺎﻳﺖ ﻓﻘﻴﻬﺎﻥ ﻟﺒﻨﺎﻧﯽ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬

‫ﻫــﻢ ﻳــﺎﺭ ﺍﲪــﺪ ﺧــﻮﺯﺍﻧﯽ )ﳒــﻢ ﺛــﺎﻧﯽ(‪ ،‬ﻫــﻢ ﻣﻴــﺮ ﺳــﻴﺪ ﺷــﺮﻳﻒ ﺷــﻴﺮﺍﺯﯼ‪ ،‬ﻭ ﻫــﻢ ﻣﻴــﺮ‬

‫ﻋﺒﺪﺍﻟﺒﺎﻗﯽ‪ ،‬ﻫﺮﺳـﻪ ﺍﺯ ﺍﺳـﭙﻬﺎﻥ ﺑﻮﺩﻧـﺪ‪ .‬ﻫـﺮ ﺳـﻪﺷـﺎﻥ ﻧﻴـﺰ ﺑـﯽﻧـﺎﻡ ﻭ ﻧـﺸﺎﻥﺍﻧـﺪ ﻭ ﻣـﺎ ﺩﺭﺑـﺎﺭﮤ‬ ‫ﮔﺬﺷ ــﺘﻪ ﻭ ﺧﺎﻧﺪﺍﻧ ــﺸﺎﻥ ﻫ ــﻴﭻ ﳕ ــﯽﺩﺍﻧ ــﻴﻢ‪ .‬ﺩﺭ ﺍﺳ ــﭙﻬﺎﻥ ﺁﻥ ﺯﻣ ــﺎﻥ ﻳ ــﮏ ﲨﻌﻴ ــﺖ ﺑ ــﺰﺭﮒ‬ ‫ﻳﻬــﻮﺩﯼ ﻣــﯽﺯﻳــﺴﺘﻨﺪ؛ ﻭ ﭼﻮﻧﮑــﻪ ﺧﻮﺍﻧــﺪﻥ‪ ‬ﺗــﻮﺭﺍﺕ ﺍﺯ ﺳــﻨﺘﻬﺎﯼ ﺍﮐﻴــﺪﻩﺷــﺎﻥ ﺑــﻮﺩ ﻋﻤﻮ ‪‬ﻣــﺎ‬

‫ﺑﺎﺳـ ــﻮﺍﺩ ﺑﻮﺩﻧـ ــﺪ‪ .‬ﺳـ ــﺎﺑﻘﮥ ﺍﺳـ ــﮑﺎﻥ ﻳﻬـ ــﻮﺩﺍﻥ ﺩﺭ ﺍﺳـ ــﭙﻬﺎﻥ ﺑـ ــﻪﺩﻭﺭﺍﻥ ﭘـ ــﻴﺶ ﺍﺯ ﻫﺨﺎﻣﻨـ ــﺸﯽ‬

‫ﻣـ ــﯽﺭﺳـ ــﻴﺪ‪ .‬ﺩﺭ ﺍﻭﺍﺧـ ــﺮ ﻋﻬـ ــﺪ ﺳﺎﺳـ ــﺎﻧﯽ ﺷـ ــﻬﺮ ﺍﺳـ ــﭙﻬﺎﻥ ﺍﺯ ﺩﻭﲞـ ــﺶ ﻳﻬـ ــﻮﺩﯼﻧـ ــﺸﻴﻦ ﻭ‬ ‫ﮔـﯽ‬ ‫ﺍﻳﺮﺍﻧﯽﻧﺸﻴﻦ ﺩﺭ ﺩﻭﺳﻮﯼ ﺯ‪‬ﻧﺪﺭﻭﺩ ﺗﺸﮑﻴﻞ ﻣـﯽﺷـﺪ‪ ،‬ﮐـﻪ ﺍﻭﻟـﯽ ﺭﺍ ﻳﻬﻮﺩﻳـﻪ ﻭ ﺩﻭﻣـﯽ ﺭﺍ ﹶ‬

‫ﺟـﯽ(‪ .‬ﻧـﺎﻡ ﻳﻬﻮﺩﻳـﻪ ﺩﺭ ﺳـﻨﮓﻧﺒـﺸﺘﮥ ﺩﺍﺭﻳـﻮﺵ ﺑـﺰﺭﮒ ﺑـﻪﺻــﻮﺭﺕ‬ ‫ﻣـﯽﮔﻔﺘﻨـﺪ )ﺑـﻪﻋﺮﺑـﯽ‪ :‬‬ ‫»ﻳ‪‬ﺌﻮﺗ‪‬ﻴ‪‬ﻪ« ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻳﻬﻮﺩﺍﻥ ﺍﺳﭙﻬﺎﻥ ﺩﺭ ﻋﻬﺪ ﺻﻔﻮﯼ ﲨﻌﻴﺖ ﻗﺎﺑﻞ ﺗـﻮﺟﻬﯽ ﺑﻮﺩﻧـﺪ‪.‬‬

‫ﮔﺮﭼــﻪ ﺁ‪‬ــﺎ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺁﺳــﻴﺒﯽ ﻧﺪﻳﺪﻧــﺪ‪ ،‬ﻭﻟــﯽ ﺩﺭ ﺍﻭﺍﺧــﺮ‬

‫ﺩﻭﺭﺍﻥ ﺻﻔﻮﯼ‪ ،‬ﻣﺸﺨﺼ‪‬ﺎ ﺍﺯ ﺯﻣﺎﻥ ﺷﺎﻩ ﻋﺒﺎﺱ ﺩﻭﻡ ﺑﻪﺑﻌﺪ‪ ،‬ﻋﺮ‪‬ـﺎﯼ ﺁﻣـﺪﻩ ﺍﺯ ﺟﺒـﻞ ﻋﺎﻣـﻞﹺ‬

‫ﻟﺒﻨ ـ ــﺎﻥ‪ ،‬ﭼﻮﻧﮑ ـ ــﻪ ﺍﺯ ﳏ ـ ــﻴﻂ‪ ‬ﺷ ـ ــﺪﻳﺪ‪‬ﺍ ﻳﻬﻮﺩﺳ ـ ــﺘﻴﺰ ﺁﻣ ـ ــﺪﻩ ﺑﻮﺩﻧ ـ ــﺪ‪ ،‬ﺩﺭ ﮐﻨ ـ ــﺎﺭ ﻧ ـ ــﺎﺑﻮﺩﮔﺮﯼ‬

‫ﺳﻴ ــﺴﺘﻤﺎﺗﻴﮏ ﺑﻘﺎﻳ ــﺎﯼ ﳎﻮﺳ ــﺎﻥ ﻭ ﺳ ــﻨﻴﺎﻥ ﺍﻳ ــﺮﺍﻥ‪  ،‬ــﻀﺖ ﺷ ــﻴﻌﻪﺳ ــﺎﺯﯼ ﻳ ــﺎ ﺗﺎﺭﺍﻧ ــﺪﻥ‪‬‬ ‫ﻳﻬــﻮﺩﺍﻥ ﺍﺳــﭙﻬﺎﻥ ﻭ ﺩﻳﮕــﺮ ﺷــﻬﺮﻫﺎﯼ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺑــﺎ ﺷــﻴﻮﻩﻫــﺎﯼ ﺑــﺴﻴﺎﺭ ﺧــﺸﻮﻧﺖﺁﻣﻴــﺰ ﺑــﻪﺭﺍﻩ‬

‫ﺍﻓﮑﻨﺪﻧﺪ ﮐﻪ ﺩﺍﺳﺘﺎﻧﯽ ﺩﻝﺧﺮﺍﺵ ﺩﺍﺭﺩ‪ ،‬ﻭ ﻣﻦ ﺩﺭ ﺩﻓﺘﺮ ﺩﻳﮕﺮﯼ ﺁﻭﺭﺩﻩﺍﻡ‪.‬‬

‫ﺍﻣﻴﺮ ﳒﻢ ﺛﺎﻧﯽ )ﻳﻌﻨﯽ ﻳﺎﺭ ﺍﲪﺪ ﺧﻮﺯﺍﻧﯽ( ﮐﻪ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺍﺯ ﻳﮏ ﺑﺰﻫﮑﺎﺭ ﺷﻬﺮﯼ‬

‫ﺑﻪ ﺭﺋﻴﺲ ﲞﺸﯽ ﺍﺯ ﺩﺳﺘﻪﻫﺎﯼ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽ ﺗﺒـﺪﻳﻞ ﺷـﺪﻩ ﺑـﻮﺩ‪ ،‬ﺍﺑﺘـﺪﺍ ﺩﺭ ﻣﻘـﺎﻡ ﻭﺯﺍﺭﺕ ﺩﻳـﻮﺍﻥ‬ ‫ﺍﻋ ٰﻠــﯽ ﺳ ــﭙﺲ ﺩﺭ ﻣﻘــﺎﻡ ﻧﻴﺎﺑ ــﺖ ﺳــﻠﻄﻨﺖ‪ ‬ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‪ ،‬ﺑ ــﺎ ﻗــﺪﺭﺕ ﻭ ﺍﻣﮑﺎﻧ ــﺎﺕ‪ ‬ﺑ ــﺴﻴﺎﺭ‬ ‫ﺯﻳﺎﺩﯼ ﺩﺳﺖ ﺑﻪ ﺗﺎﺭﺍﺝ ﺍﻣﻮﺍﻝ ﻭ ﺍﻣﻼﮎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺯﺩ‪ ،‬ﻭ ﺩﺭ ﻣﺪﺕ ﮐﻮﺗﺎﻫﯽ ﭼﻨـﺎﻥ ﺷـﺪ ﮐـﻪ‬

‫ ﺑﻪ ﻧﻮﺷﺘﮥ ﺧﻮﺍﻧﺪﻣﻴﺮ »ﺛﺮﻭﺕ ﻭ ﻣﮑﻨﺘﺶ ﺍﺯ ﲨﻴـﻊ ﺍﻣـﺮﺍﯼ ﻋﻈـﻴﻢ ﺍﻟـﺸﺄﻥ ﺑﻠﮑـﻪ ﺍﺯ ﺍﮐﺜـﺮ‬ ‫ﺳــﻼﻃﻴﻦ ﻧﺎﻓــﺬﻓﺮﻣﺎﻥ ﺩﺭﮔﺬﺷــﺖ«‪ .‬ﺍﻭ ﺑــﺮﺍﯼ ﺧــﻮﺩﺵ ﻳــﮏ ﺳــﭙﺎﻩ ﻭﻳــﮋﻩ ﻣﺘــﺸﮑﻞ ﺍﺯ ﭘــﻨﺞ‬

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‫‪۲۵۲‬‬ ‫ﻫﺰﺍﺭ ﺳﻮﺍﺭ ﻭﺭﺯﻳﺪﻩ ﺗﺸﮑﻴﻞ ﺩﺍﺩ‪ ١.‬ﺍﻳﻦ ﺳﭙﺎﻫﻴﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﺟﻮﺍﻧﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺩﺳﺘﭽﻴﻦ ﺷـﺪﻩ‬ ‫ﻭ ﺷــﺐ ﻭ ﺭﻭﺯ ﺩﺭ ﺧــﺪﻣﺘﺶ ﺑﻮﺩﻧــﺪ ﻭ ﻓﺮﻣﺎ‪‬ــﺎﻳﺶ ﺭﺍ ﺍﺟــﺮﺍ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﺍﻭ ﺑــﻪ ﻭﺳــﻴﻠﮥ ﺍﻳــﻦ‬ ‫ﻧﻴــﺮﻭﯼ ﺁﻣــﺎﺩﻩ ﺑــﻪﺧــﺪﻣﺖ‪ ‬ﺯﻣﻴﻨــﻬﺎﯼ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺍﻳــﺮﺍﻥ ﺭﺍ ﻣــﺼﺎﺩﺭﻩ ﮐــﺮﺩﻩ ﺑــﻪ‬

‫ﻣﻠﮏ ﺧﺎﻟﺼﮥ ﺧﻮﺩﺵ ﺗﺒﺪﻳﻞ ﮐﺮﺩ ﻭ ﻗﺒﺎﻟـﻪﻫـﺎﻳﺶ ﺭﺍ ﺑـﻪ ﺍﻣـﻀﺎﯼ ﺷـﺎﻩ ﺭﺳـﺎﻧﺪ‪ ،‬ﻭ ﺑـﻪ ﻳﮑـﯽ‬ ‫ﺍﺯ ‪‬ﻣﻼﹼﮐﺎﻥ‪ ‬ﺑﺰﺭﮒ ﺗﺒﺪﻳﻞ ﺷﺪ‪.‬‬

‫ﻉ ﺧـﺮﺍﺯ‬ ‫ﺳﻴﺎﻫﮑﺎﺭﻳﻬﺎﯼ ﳒﻢ ﺛﺎﻧﯽ ﺩﺭ ﺧﺮﺍﺳﺎﻥ ﻭ ﺩﺭ ﮐﺸﺘﺎﺭ ﳘﮕـﺎﻧﯽ ﻣـﺮﺩﻡﹺ ﺑـﯽﺩﻓـﺎ ﹺ‬

‫ﺭﺍ ﭘ ــﻴﺶ ﺍﺯ ﺍﻳ ــﻦ ﺧﻮﺍﻧ ــﺪﻳﻢ‪ ،‬ﻭ ﺩﻳ ــﺪﻳﻢ ﮐ ــﻪ ﺍﻭ ﺩﺭ ﺳ ــﺎﻝ ‪ ۸۹۱‬ﺩﺭ ﺟﻨ ــﮓ ﺑ ــﺎ ﻋﺒﻴ ــﺪﺍﷲ ﺧ ــﺎﻥ‬ ‫ﺍﺯﺑﮏ ﺑﻪ ﺍﺳﺎﺭﺕ ﺍﻓﺘﺎﺩ ﻭ ﮐﺸﺘﻪ ﺷﺪ ﻭ ﺭﻭﺯﮔﺎﺭﺵ ﺑﻪ ﺳﺮ ﺭﺳﻴﺪ‪.‬‬

‫ﺷـﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﭘــﺲ ﺍﺯ ﮐــﺸﺘﻪ ﺷــﺪﻥ ﳒــﻢ ﺛـﺎﻧﯽ ﻣﻨــﺼﺐ ﻧﻴﺎﺑــﺖ ﺳــﻠﻄﻨﺖ ﺭﺍ ﺑــﻪ ﻣﻴــﺮ‬

‫ﻋﺒﺪﺍﻟﺒﺎﻗﯽ ﺩﺍﺩ ﮐﻪ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﺭﺋﻴﺲ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻮﺩ )ﺻ‪‬ﺪﺭ ﺑـﻮﺩ(‪ .‬ﺍﻳـﻦ‬

‫ﻣــﺮﺩ ﺗــﺎ ﺳــﺎﻝ ‪ ۸۹۳‬ﺩﺭ ﺍﻳــﻦ ﻣﻘــﺎﻡ ﻣﺎﻧــﺪ‪ ،‬ﻭ ﺩﺭ ﺟﻨــﮓ ﭼــﺎﻝﹺﺩﻳــﺮﺍﻥ ﮐــﺸﺘﻪ ﺷــﺪ‪ .‬ﭘــﺲ ﺍﺯ ﺍﻭ‬

‫ﺣﺴﻴﻦ ﺑﻨﺎﯼ ﺍﺳﭙﻬﺎﻧﯽ‪ ،‬ﮐﻪ ﺑﺎﻻﺗﺮ ﺷﻨﺎﺧﺘﻴﻤﺶ‪ ،‬ﻭ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﻭﺯﻳﺮ ﺩﻳـﻮﺍﻥ‪) ‬ﺣـﺴﺎﺑﺪﺍﺭ‬ ‫ﺍﻣــﻮﺍﻝﹺ( ﺩﻭﺭﻣــﻴﺶ ﺧــﺎﻥ ﺣــﺎﮐﻢﹺ ﻗﺰﻟﺒــﺎﺵﹺ ﺍﺳــﭙﻬﺎﻥ ﺑــﻮﺩ‪ ،‬ﺑــﺎ ﻟﻘ ـﺐﹺ »ﻣﻴــﺮﺯﺍ ﺷــﺎﻩ ﺣــﺴﻴﻦﹺ‬ ‫ﺍﺻﻔﻬﺎﻧﯽ« ﻧﺎﺋﺐ ﺍﻟﺴﻠﻄﻨﮥ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺷـﺪ‪ .‬ﺍﻳـﻦ ﻣﻴـﺮﺯﺍ ﺷـﺎﻩ ﺣـﺴﻴﻦ ﺩﺭ ﻣﻘـﺎﻡ ﺑﺮﺗـﺮﻳﻦ‬ ‫ﺗﺼﻤﻴﻤﮕﻴﺮ ﮐﺸﻮﺭ ﭼﻨﺎﻥ ﺷﻴﻮﻩﻫﺎﯼ ﺧﺸﻨﯽ ﺩﺭﭘﻴﺶ ﮔﺮﻓـﺖ ﻭ ﭼﻨـﺪﺍﻥ ﺩﺭ ﮔـﺮﺩﺁﻭﺭﯼﹺ ﻣـﺎﻝ‬

‫ﻭ ﻣﻠــﮏ ﺩﺳــﺖ ﺗﻌــﺪﯼ ﮔــﺸﻮﺩ ﮐــﻪ ﺣﺘــﯽ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺍﺯ ﺩﺳــﺘﺶ ﺑــﻪ ﺳــﺘﻮﻩ ﺁﻣﺪﻧــﺪ ﻭ ﺑــﺮ ﺁﻥ‬ ‫ﺷــﺪﻧﺪ ﮐــﻪ ﻭﯼﺭﺍ ﺍﺯ ﻣﻴــﺎﻥ ﺑﺮﺩﺍﺭﻧــﺪ‪ .‬ﻣﻴــﺮﺯﺍ ﺷــﺎﻩ ﺣــﺴﻴﻦ ﺑــﺮﺍﯼ ﺳﺮﮐــﺸﯽ ﺑــﻪﺍﻣــﻮﺭ ﮔــﻴﻼﻥ ﻭ‬

‫ﮔــﺮﺩﺁﻭﺭﯼ ﻣــﺎﻝ ﺭﻓﺘــﻪ ﺑــﻮﺩ‪ ،‬ﻭ ﭼﻨــﺪﺗﻦ ﺍﺯ ﺳــﺮﺍﻥ ﻗﺰﻟﺒــﺎﺵ ﺩﺭ ﳎﻠــﺲ ﺑــﺰﻡ ﺷــﺎﻩ ﻭﻗﺘــﯽ ﺷــﺎﻩ‬

‫ﻣﺴﺖ ﺑﻮﺩ ﻭ ﺁ‪‬ﺎ ﻧﻴﺰ ﻣﺴﺖ ﺑﻮﺩﻧﺪ ﺑﻪ ﺷﺎﻩ ﮔﻔﺘﻨﺪ ﮐﻪ ﻣﻴﺮﺯﺍ ﺷﺎﻩ ﺣـﺴﻴﻦ ﻣﺒﻠـﻊ ﭘﻨﺠـﺎﻩ ﻫـﺰﺍﺭ‬ ‫ﺗﻮﻣﺎﻥ )‪ ۵۰۰‬ﻣﻴﻠﻴﻮﻥ ﺩﻳﻨﺎﺭ( ﺍﺯ ﺍﻣﻮﺍﻝ ﺷﺎﻩ ﺍﺧـﺘﻼﺱ ﮐـﺮﺩﻩ ﺍﺳـﺖ‪ .‬ﺍﻣـﺎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮐـﻪ‬

‫ﺍﻭ ﺭﺍ ﺩﻭﺳــﺖ ﻣــﯽﺩﺍﺷــﺖ ﻭ ﺑــﻪﺍﻭ ﺍﻋﺘﻤــﺎﺩ ﺩﺍﺷــﺖ ﺁ‪‬ــﺎ ﺭﺍ ﺳــﺮﺯﻧﺶ ﮐــﺮﺩ ﮐــﻪ ﻧﺒﺎﻳــﺪ ﺍﺯ ﺍﻭ‬ ‫ﺑﺪﮔﻮﻳﯽ ﮐﻨﻨﺪ‪ ،‬ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺧﺪﺍ ﺭﺍ ﺷﮑﺮ ﺑﮕﻮﻳﻨﺪ ﮐﻪ ﺷﺎﻩ ﺩﺍﺭﺍﯼ ﭼﻨﻴﻦ ﻭﮐﻴﻠـﯽ ﺍﺳـﺖ ﮐـﻪ‬ ‫ﭘﻨﺠــﺎﻩ ﻫــﺰﺍﺭ ﺗﻮﻣــﺎﻥ ﺍﺯ ﻣــﺎﻝ ﺷــﺎﻩ ﺭﺍ ﺑــﯽﺍﺟــﺎﺯﮤ ﺷــﺎﻩ ﺑــﺮﺍﯼ ﺧــﻮﺩﺵ ﺑﺮﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺷــﺎﻩ‬ ‫‪ 1‬ﺣﺒﻴﺐ ﺍﻟﺴﻴﺮ‪.۵۲۷ ،‬‬

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‫‪۲۵۳‬‬ ‫ﺍﲰﺎﻋﻴﻞ ﮐﻪ ﺳﺨﺖ ﻣﺴﺖ ﺑﻮﺩ ﳘﺎﳒﺎ ﻓﺮﻣﻮﺩ ﺗﺎ ﻗﺒـﺎﯼ ﺯﺭﺗـﺎﺭ ﺧـﻮﺩﺵ ﺭﺍ ﺧﻠﻌـﺖ ﺧـﺎﺹ‬ ‫ﺑﺮﺍﯼ ﻣﻴﺮﺯﺍ ﺷﺎﻩ ﺣﺴﻴﻦ ﻓﺮﺳﺘﺎﺩﻧﺪ‪.‬‬

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‫ﺍﻣﺎ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﺩﺳﺖ ﺍﺯ ﺗﻮﻃﺌﻪ ﺑﺮﺿﺪ ﺍﻭ ﺑﺮﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻭ ﺳﺮﺍﳒﺎﻡ ﺩﺭ ﻓـﺮﻭﺭﺩﻳﻦ‬

‫‪ ،۹۰۲‬ﻳﮏﺷﺐ ﮐﻪ ﺍﻭ ﻣﺴﺖ ﻭ ﻣﺪﻫﻮﺵ ﺍﺯ ﺑﺰﻡ ﺷﺮﺍﺏﹺ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻴـﺮﻭﻥ ﺁﻣـﺪﻩ ﺭﻭﺍﻧـﮥ‬ ‫ﭼﺎﺩﺭﺵ ﺑﻮﺩ‪ ،‬ﭼﻨﺪ ﺗـﻦ ﺩﺷـﻨﻪ ﺑـﻪﺩﺳـﺖ ﺑـﻪ ﳘـﺮﺍﻩ ﻳﮑـﯽ ﺍﺯ ﻓﺮﻣﺎﻧﺪﻫﺎﻧـﺸﺎﻥ ﺑـﻪﻧـﺎﻡ »ﻣﻬﺘـﺮ‬

‫ﺷﺎﻫﻘﻠﯽ« ﺑﺮﺳﺮ ﺭﺍﻫﺶ ﮐﻤﻴﻦ ﮔﺮﻓﺘﻨﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪ ﺿـﺮﺏ ﺩﺷـﻨﻪ ﺗﮑـﻪ ﭘـﺎﺭﻩ ﮐﺮﺩﻧـﺪ‪ ٢.‬ﻣﻬﺘـﺮ‬

‫ﺷﺎﻫﻘﻠﯽ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻪ ﺍﺭﺯﳒﺎﻥ ﮔﺮﻳﺨﺖ‪ ،‬ﻭﻟﯽ ﳘﺪﺳﺘﺎﻧﺶ ﺭﺍ ﺭﻭﺯ ﺩﻳﮕﺮ ﺑﻪﺩﺳﺘﻮﺭ ﺷﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﮔﺮﻓﺘﻪ ﭘﺎﺭﻩﭘﺎﺭﻩ ﮐﺮﺩﻧﺪ‪ .‬ﺑﻪﻧﻈﺮ ﻣﯽﺭﺳﺪ ﮐﻪ ﻳﮏ ﻋﻠﺖ‪ ‬ﺍﻳﻦ ﺧﺸﻢﹺ ﺑﺴﻴﺎﺭ ﺷﺪﻳﺪ‪‬‬

‫ﺁ‪‬ــﺎ ﺍﺯ ﻭﯼ ﮐــﻪ ﺣﺘــﯽ ﻣــﯽﺩﺍﻧــﺴﺘﻪﺍﻧــﺪ ﺧــﺸﻢ ﺷــﺎﻩ ﺭﺍ ﺑﺮﺍﻳــﺸﺎﻥ ﺧﻮﺍﻫــﺪ ﺁﻭﺭﺩ ﻧﺎﺷــﯽ ﺍﺯ ﺁﻥ‬ ‫ﺑــﻮﺩﻩ ﮐــﻪ ﺍﻭ ﺑــﻪ ﺯﻥ ﻳــﺎ ﺩﺧﺘــﺮ ﻳﮑــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺯﻭﺭﻣﻨــﺪ ﲡــﺎﻭﺯ ﮐــﺮﺩﻩ ﺑــﻮﺩﻩ ﺍﺳــﺖ؛ ﺯﻳــﺮﺍ‬ ‫ﺗﱪﺍﺋﻴــﺎﻥ ﻋﻤﻮ ‪‬ﻣــﺎ ﻋﻨﺎﺻــﺮﯼ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺍﺯ ﺑــﺲ ﺑــﻪﺯﻧــﺎﻥ ﻭ ﺩﺧﺘــﺮﺍﻥ ﺍﻳﺮﺍﻧــﯽ ﲡــﺎﻭﺯ ﮐــﺮﺩﻩ‬

‫ﺑﻮﺩﻧــﺪ ﺑــﻪﺑﻴﻤــﺎﺭﯼ ﲡــﺎﻭﺯﮔﺮﯼ ﻣﺒــﺘﻼ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ ﻭ ﻫــﺮ ﺁﻥ ﳑﮑــﻦ ﺑــﻮﺩ ﮐــﻪ ﺯﻥ ﻳــﺎ ﺩﺧﺘــﺮ‬ ‫ﻫــﺮﮐﺲ ﮐــﻪ ﺩﺳﺘــﺸﺎﻥ ﺑــﻪﺍﻭ ﺑﺮﺳــﺪ ﺭﺍ ﻣــﻮﺭﺩ ﲡــﺎﻭﺯ ﺧــﺸﻮﻧﺖﺑــﺎﺭ ﻗــﺮﺍﺭ ﺩﻫﻨــﺪ‪ .‬ﺍﻳــﻦ ﻧــﻮﻋﯽ‬ ‫ﺑﻴﻤﺎﺭﯼ ﻫﺎﺭﯼ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻫﺮ ﳊﻈﻪ ﳑﮑﻦ ﺍﺳﺖ ﺑﻴﻤـﺎﺭ ﺭﺍ ﺩﻳﻮﺍﻧـﮥ ﺁﻧـﯽ ﮐـﺮﺩﻩ ﲢﺮﻳـﮏ‬

‫ﺑﻪ ﺍﻗﺪﺍﻡﹺ ﲡﺎﻭﺯﮔﺮﺍﻧﮥ ﺟﻨﺴﯽ ﮐﻨﺪ‪ .‬ﭘﺎﺋﻴﻦﺗﺮ ﺑﻪﳕﻮﻧﻪﺋـﯽ ﺍﺯ ﺍﻳـﻦ ﺑﻴﻤـﺎﺭﯼ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ‬

‫ﺗﱪﺍﺋﻴﺎﻥ ﺑﻪﺁﻥ ﻣﺒﺘﻼ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻣﺆﻟﻒ‪ ‬ﺭﺳﺘﻢ ﺍﻟﺘﻮﺍﺭﻳﺦ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﺍﺷﺎﺭﻩ ﺧـﻮﺍﻫﻢ ﮐـﺮﺩ‪،‬‬

‫ﻭ ﺧﻮﺍﻫﻴﻢ ﺩﻳﺪ ﮐﻪ ﺁ‪‬ﺎ ﺣﺘﯽ ﺩﺭ ﺧﻴﺎﺑﺎ‪‬ﺎ ﻭﻗﺘﯽ ﭼﺸﻤﺸﺎﻥ ﺑﻪﺯﻥ ﻳﺎ ﺩﺧﺘـﺮﯼ ﻣـﯽﺍﻓﺘـﺎﺩ ﮐـﻪ‬ ‫ﺳﺮ ﻭ ﺷـﮑﻠﯽ ﺩﻟﮑـﺶ ﺩﺍﺷـﺖ ﭼﻨـﺎﻥ ﲢﺮﻳـﮏ ﻣـﯽﺷـﺪﻧﺪ ﮐـﻪ ﳘﺎﳒـﺎ ﺍﻭ ﺭﺍ ﺯﻭﺭﮔﻴـﺮ ﮐـﺮﺩﻩ‬ ‫ﺑﻪﮔﻮﺷﻪﺋﯽ ﻣﯽﺑﺮﺩﻧﺪ ﻭ ﻣﻮﺭﺩ ﲡﺎﻭﺯ ﻗﺮﺍﺭ ﻣﯽﺩﺍﺩﻧﺪ‪.‬‬

‫ﭘﺲ ﺍﺯ ﺗﺮﻭﺭ ﻣﻴﺮﺯﺍ ﺷﺎﻩ ﺣﺴﻴﻦ ﻣﺮﺩﯼ ﮐﻪ ﻧﺎﻡﹺ ﺧﻮﺍﺟﻪ ﺟﻼﻝ ﺍﻟـﺪﻳﻦ ﳏﻤـﺪ ﺗﱪﻳـﺰﯼ‬

‫ﺑﺮ ﺧﻮﺩﺵ ‪‬ﺎﺩﻩ ﺑـﻮﺩ ﺟـﺎﯼ ﺍﻭ ﺭﺍ ﮔﺮﻓﺘـﻪ ﻭﮐﻴـﻞ ﻧﻔـﺲ ﳘـﺎﻳﻮﻥ ﺷـﺪ‪ .‬ﺍﺯ ﺳـﺎﺑﻘﻪ ﻭ ﺧﺎﻧـﺪﺍﻥ‬

‫ﺍﻳــﻦ ﻣــﺮﺩ ﻧﻴــﺰ ﻫــﻴﭻ ﺧــﱪﯼ ﺑــﻪﺩﺳــﺖ ﺩﺍﺩﻩ ﻧــﺸﺪﻩ ﺍﺳــﺖ‪ ،‬ﻭ ﻣﻌﻠــﻮﻡ ﻧﻴــﺴﺖ ﮐــﻪ ﭘﻴــﺸﺘﺮﻫﺎ ﺩﺭ‬ ‫‪ -1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۵۶۶ ،‬‬ ‫ﺿﺔﹸ ﺍﻟﺼﻔﺎ‪.۴۱ ۴۰ ،‬‬ ‫‪ 2‬ﺭﻭ ‪‬‬

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‫‪۲۵۴‬‬ ‫ﮐﺠﺎ ﺭﺋﻴﺲ ﺩﺳﺘﻪﺟﺎﺕ ﺗﱪﺍﺋﻴﺎﻥ ﺑﻮﺩﻩ ﻭ ﭼﻪ ﺳﺎﺑﻘﻪﺋﯽ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﭼﺎﻳـﺎﻥ ﺳـﻠﻄﺎﻥ ﻧﻴـﺰ‬ ‫ﺑﻪﺯﻭﺩﯼ ﺩﺭﮔﺬﺷﺖ‪ ،‬ﻭ ﻓﺮﻣﺎﻧﺪﻫﯽ ﮐﻞ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﻳﮑﯽ ﺩﻳﮕﺮ ﺍﺯ ﺗﺮﮐﺎﻥ‪ ‬ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪﻧـﺎﻡﹺ‬ ‫ﺩﻳﻮ ﺳﻠﻄﺎﻥ ﺭﻭﻣﻠﻮ ﺩﺍﺩﻩ ﺷﺪ‪.‬‬

‫ﺩﺳﺘﻪﺟﺎﺕ ﺗ‪‬ﺒ‪‬ﺮ‪‬ﺍﻳﯽ‬ ‫ﺦ ﺍﺳـﻼﻡ ﲞـﺸﯽ‬ ‫» ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍ« ﮐﻪ ﻣﻌﻨﺎﻳﺶ »ﺑﻴﺰﺍﺭﯼ ﺟﻮﻳﯽ« ﺍﺳﺖ ﳔﺴﺘﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗـﺎﺭﻳ ﹺ‬ ‫ﺍﺯ ﺷﻴﻌﻴﺎﻥ‪ ‬ﻳﻤﻨﯽﺗﺒﺎ ﹺﺭ ﮐﻮﻓﻪ ﮐﻪ ﺻﻔﺖ »ﺭﺍﻓﻀﯽ« ﺩﺍﺷﺘﻨﺪ )ﺍﺯ ﳘﺎﻥ ﻗﺒﺎﻳﻠﯽ ﮐﻪ ﲞـﺸﯽ ﺍﺯ‬

‫ﺁ‪‬ﺎ ﺑﻪﻗﻢ ﻭ ﮐﺎﺷـﺎﻥ ﺭﻓﺘﻨـﺪ( ﺩﺭ ﺍﻭﺍﺧـﺮ ﺩﻭﺭﺍﻥ ﺍﻣـﻮﯼ ﭘـﺮﻭﺭﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺍﻳـﻦ ﳘـﺎﻥ ﺟﺮﻳـﺎﻧﯽ‬

‫ﺦ ﺗـﺪﺍﻭﻡ ﻳﺎﻓـﺖ ﺗـﺎ ﺳـﺮﺍﳒﺎﻡ ﺩﺭ ﺍﻧـﺎﺗﻮﻟﯽ ﺗﻮﺳـﻂ ﺷـﻴﺦ ﺑﮑﺘـﺎﺵ ﻭ ﺷـﻴﺦ‬ ‫ﺍﺳـﺖ ﮐـﻪ ﺩﺭ ﺗـﺎﺭﻳ ‪‬‬ ‫ﺑﺪﺭﺍﻟﺪﻳﻦ ﺗﺪﻭﻳﻦ ﺷﺪﻩ ﺑﻪﺷﮑﻞ ﻣﺬﻫﺐﹺ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺍﻧﺎﺗﻮﻟﯽ ﳕـﻮﺩ ﻳﺎﻓـﺖ ﺳـﭙﺲ ﺑـﻪ ﳘـﺮﺍﻩ‬

‫ﺁ‪‬ﺎ ﻭﺍﺭﺩ ﺍﻳﺮﺍﻥ ﺷﺪﻩ ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﺭﺍ ﺩﺭ ﺍﻳﺮﺍﻥ ﺷﮑﻞ ﺩﺍﺩ‪.‬‬

‫ﺗﱪﺍﻳﯽ ﮐﺴﯽ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﭘﻴﺮﻭﺍﻥ‪ ‬ﻫﺮ ﺩﻳﻨﯽ ﻏﻴﺮ ﺍﺯ ﺩﻳﻦﹺ ﺧـﻮﺩﺵ ﺑﺎﻳـﺪ ﮐﻴﻨـﻪ ﻭ ﻧﻔـﺮﺕ‬

‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺍﻳـﻦ ﮐﻴﻨـﻪ ﻭ ﻧﻔـﺮﺕ ﺭﺍ ﺩﺭ ﭘﻨـﺪﺍﺭ ﻭ ﮔﻔﺘـﺎﺭ ﻭ ﮐـﺮﺩﺍﺭﺵ ﻧـﺸﺎﻥ ﺩﻫـﺪ‪ .‬ﺗﱪﺍﻳـﯽ‬

‫ﺩﺭ ﺯﻣــﺎﻥ ﺻــﻔﻮﯼ ﺑــﻪﮐــﺴﯽ ﻣــﯽﮔﻔﺘﻨــﺪ ﮐــﻪ ﺩﺭ ﺯﺑــﺎﻥ ﻭ ﻋﻤــﻞ ﺍﺯ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻭ ﻋﺜﻤــﺎﻥ ﻭ‬

‫ﻋﺎﺋـﺸﻪ ﻭ ﮐﻠﻴــﮥ ﺳــﻨﻴﺎﻥ ﮐــﻪ ﭘﻴــﺮ ﹺﻭ ﺁ‪‬ــﺎ ﻭ ﺩﴰﻨـﺎﻥ ﺍﷲ ﻭ ﺍﺳــﻼﻡ ﻭ ﭘﻴــﺎﻣﱪ ﭘﻨﺪﺍﺷــﺘﻪ ﻣــﯽﺷــﺪﻧﺪ‬ ‫ﺍﺑــﺮﺍﺯ ﻧﻔــﺮﺕ ﻣــﯽﮐــﺮﺩ ﻭ ﺑــﻪﺧــﺎﻃﺮ ﺧــﺸﻨﻮﺩﯼﹺ ﺧــﺪﺍﻳﺶ ﺩﺭﺻــﺪﺩ‪ ‬ﻧــﺎﺑﻮﺩ ﮐــﺮﺩﻥ‪ ‬ﺁ‪‬ــﺎ ﺑــﻮﺩ‪.‬‬

‫ﭼﻮﻧﮑــﻪ ﺍﺳــﺎﺱﹺ ‪‬ﺗ ‪‬ﺒ ـﺮ‪‬ﺍ ﺑــﺮ ﺑــﺪﯼ ﮐــﺮﺩﻥ ﺑــﻪ ﭘﻴــﺮﻭﺍﻥ ﻣــﺬﺍﻫﺐ ﻏﻴ ﹺﺮﺧــﻮﺩﯼ ‪‬ــﺎﺩﻩ ﺷــﺪﻩ ﺑــﻮﺩ‪،‬‬ ‫ﻣﯽﺷﻮﺩ ﮐﻪ ﺁﻥﺭﺍ »ﭘﻨﺪﺍ ﹺﺭ ﺑﺪ‪ ،‬ﮔﻔﺘﺎ ﹺﺭ ﺑﺪ‪ ،‬ﮐﺮﺩﺍ ﹺﺭ ﺑﺪ« ﻣﻌﻨﺎ ﮐﺮﺩ‪.‬‬ ‫ﺩﺳﺘﻪﺟﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽﹺ ﺯﻣﺎﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻋﻤﻮﻣ‪‬ﺎ ﺍﺯ ﺑﺰﻫﮑﺎﺭﺍﻥ ﺷـﻬﺮﯼ ﺑﻮﺩﻧـﺪ‪ .‬ﺁ‪‬ـﺎ‬

‫ﻋﻤﻮ ‪‬ﻣــﺎ ﺍﺯ ﺧــﺎﻧﻮﺍﺩﻩﻫــﺎﯼ ﺳــﻨﯽ ﺑﺮﺧﺎﺳــﺘﻪ ﻭ ﺑــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭘﻴﻮﺳــﺘﻪ ﺑــﻪ ﻣــﺬﻫﺐ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬ ‫ﺩﺭﺁﻣــﺪﻩ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺑــﻪﻋﻨــﻮﺍﻥ ﺍﻫــﺮﻡ ﻓــﺸﺎ ﹺﺭ ﺩﻳﻨــﯽ ﻭ ﺩﺳــﺘﮕﺎﻩ ﺳــﺮﮐﻮﺏ ﻋﻤــﻞ ﻣــﯽﮐﺮﺩﻧــﺪ‪.‬‬

‫ﻭﻇﻴﻔـﻪﺋــﯽ ﮐــﻪ ﺑـﻪ ﺍﻳﻨــﻬﺎ ﳏــﻮﻝ ﺷــﺪﻩ ﺑـﻮﺩ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﻣـﺮﺩﻡ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺍﺯ »ﻣــﺬﻫﺐ ﺑﺎﻃــﻞ ﻭ‬ ‫ﻣﻨ ــﺴﻮﺥ« ﺑﻴ ــﺮﻭﻥ ﺁﻭﺭﺩﻩ ﻫ ــﺪﺍﻳﺖ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ ﻭ ﺑ ــﻪﻣ ــﺬﻫﺐﹺ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻭ »ﻣ ــﺬﻫﺐ ﺣ ــﻖ«‬

‫ﺩﺭﻣﯽﺁﻭﺭﺩﻧﺪ )ﻣﻼﻳﺎﻥ ﺻﻔﻮﯼ »ﻣﺬﻫﺐ ﺣﻖ« ﺭﺍ »ﻣـﺬﻫﺐ ﺣﻘـﻪ« ﻣـﯽﮔﻔﺘﻨـﺪ(‪ .‬ﻫـﺮ ﺩﺳـﺘﮥ‬ ‫‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺯﻳــﺮ ﺳﺮﭘﺮﺳــﺘﯽﹺ ﻳﮑــﯽ ﺍﺯ ﺧﻮﺩﺷــﺎﻥ ﮐــﻪ ﺍﻧــﺪﮎﺳــﻮﺍﺩﯼ ﺑــﺮﺍﯼ ﺧﻮﺍﻧــﺪﻥ ﻭ ﻧﻮﺷــﱳ‬

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‫‪۲۵۵‬‬ ‫ﺩﺍﺷﺖ ﻭ »ﻣﻮﻻﻧـﺎ« ﻧﺎﻣﻴـﺪﻩ ﻣـﯽﺷـﺪ ﺍﳒـﺎﻡ ﻭﻇﻴﻔـﻪ ﻣـﯽﮐﺮﺩﻧـﺪ‪ .‬ﴰـﺎﺭﯼ ﺍﺯ »ﻣﻮﻻﻧـﺎ«ﻫـﺎ ﺍﺯ‬ ‫ﺷــﻴﻌﻴﺎﻥ‪ ‬ﻗــﻢ ﻳﻌﻨــﯽ ﻋــﺮﺏﺗﺒــﺎﺭﺍﻥ ﭘﺎﺭﺳــﯽﺯﺑــﺎﻥ‪ ،‬ﻭ ﺑﻘﻴــﻪﺷــﺎﻥ ﻋﻤﻮ ‪‬ﻣــﺎ ﳎﻬــﻮﻝ ﺍﳍﻮﻳــﻪ ﻭ ﺍﺯ‬ ‫ﺑﺰﻫﮑ ــﺎﺭﺍﻥ‪ ‬ﺷ ــﻬﺮﯼ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺗﺮﮐ ــﺎﻥ‪ ‬ﻗﺰﻟﺒ ــﺎﺵ ﭼﻮﻧﮑ ــﻪ ﺯﺑﺎﻧ ــﺸﺎﻥ ﺑ ــﺮﺍﯼ ﮔﻔ ــﱳ »ﻣﻮﻻﻧ ــﺎ«‬

‫ﻼ ﺩﺭﺁﻣﺪ‪.‬‬ ‫ﳕﯽﮔﺸﺖ ﺁﻥﺭﺍ »ﻣﻮﻝﻻ« ﺗﻠﻔﻆ ﮐﺮﺩﻧﺪ ﮐﻪ ﺩﺭ ﻧﻮﺷﺘﻪ ﺑﻪﺷﮑﻞ ﻣ‪ ‬ﹼ‬

‫ﻣﻼﻫﺎ ﺭﻫﱪﺍﻥ ﺩﻳﻨﯽﹺ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﻣﺎ ﺍﻃﻼﻉ ﺩﻗﻴﻖ ﺩﺍﺭﻳﻢ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﭘﻴﺶ ﺍﺯ‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻣـﺪﺍﺭﺱ ﺩﻳﻨـﯽ ﻋﻤﻮ ‪‬ﻣـﺎ ﺗﻮﺳـﻂ ﻋﻠﻤـﺎ ﻭ ﻓﻘﻬـﺎﯼ ﺳـﻨﯽ ﺍﺩﺍﺭﻩ ﻣـﯽﺷـﺪ‪ .‬ﺣﺘـﯽ‬

‫ﺷﻬﺮﻫﺎﻳﯽ ﮐﻪ ﺣﺎﮐﻤﻴﺘﺶ ﺩﺭ ﺩﺳﺖ ﺷﻴﻌﻴﺎﻥ ﺑﻮﺩ )ﺷﻬﺮﻫﺎﯼ ﻫﺮﺍﺕ ﻭ ﮔﺮﮔـﺎﻥ ﻭ ﺍ‪‬ﺳـﺘ‪‬ﺮﺁﺑﺎﺩ‬

‫ﻭ ﺳﺒﺰﻭﺍﺭ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺷﻴﻌﻴﺎﻥ ﺯﻳﺪﯼ ﺑﻮﺩ( ﻧﻴﺰ ﻓﻘﻬﺎﯼ ﺑﺰﺭﮒ ﻭ ﮐﻮﭼﮑﺶ ﻋﻤﻮ ‪‬ﻣـﺎ ﺳـﻨﯽ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﻓﻘﻴﻪ ﺷـﻴﻌﻪ ﺩﺭ ﺁ‪‬ـﺎ ﻭﺟـﻮﺩ ﻧﺪﺍﺷـﺖ ﻭ ﻫـﻴﭻ ﻣﺪﺭﺳـﮥ ﺩﻳﻨـﯽ ﮐـﻪ ﻓﻘـﻪ ﺷـﻴﻌﻪ ﺩﺭ ﺁ‪‬ـﺎ‬

‫ﺗﺪﺭﻳﺲ ﺷﻮﺩ ﺩﺍﺋﺮ ﻧﺒﻮﺩ‪ .‬ﺩﺭﺑﺎﺭﮤ ﻫﺮﺍﺕ ﮐﻪ ﭘﺎﻳﺘﺨﺖ‪ ‬ﺣﺴﻴﻦ ﺑﺎﯼﻗﺮﺍﯼ ﺷﻴﻌﻪﻣﺬﻫﺐ ﺑﻮﺩ‬

‫)ﭘﺎﻳﺘﺨﺖ‪ ‬ﮐﻞﹺ ﺧﺮﺍﺳﺎﻥ ﺑﻮﺩ‪ ،(١‬ﺻﺎﺣﺐ ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺗﺄﮐﻴﺪ ﻣﯽﮐﻨـﺪ ﮐـﻪ ﺩﺭ ﺁﻥ ﻫﻨﮕـﺎﻡ‬ ‫»ﺩﺭ ﻫﺮﺍﺕ ﻧﻪ ﻋﺎﱂ ﺩﻳﻦ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻭ ﻧﻪﮐﺴﯽ ﺑﺮ ﻣﺬﻫﺐ ﺍﺛﻨﺎﻋﺸﺮﯼ ﺑﻮﺩ«‪ ٢.‬ﺩﺭ ﳘﺎﻥ‬

‫ﺯﻣـﺎﻥ ﻳﮑــﯽ ﺍﺯ ﺑﺰﺭﮔﺘـﺮﻳﻦ ﻣــﺪﺍﺭﺱ ﺩﻳﻨـﯽ ﺧﺎﻭﺭﻣﻴﺎﻧــﻪ ﺩﺭ ﻫـﺮﺍﺕ ﺩﺍﺋــﺮ ﺑـﻮﺩ ﻭ ﻧﺎﻣــﺪﺍﺭﺗﺮﻳﻦ‬ ‫ﻓﻘﻴﻪ ﻭ ﻣﺮﺟ ﹺﻊ ﻭﻗﺖ‪ ‬ﻣﺬﻫﺐﹺ ﺣﻨﻔﯽ ﺩﺭ ﺟﻬـﺎﻥ ﻣﻮﺳـﻮﻡ ﺑـﻪﺍﺳـﻼﻣﯽ ﺩﺭ ﻫـﺮﺍﺕ ﻣـﯽﺯﻳـﺴﺖ ﻭ‬

‫ﺍﻭ »ﻣﻮﻻﻧﺎ ﺗﻔﺘﺎﺯﺍﻧﯽ« ﺑﻮﺩ ﮐﻪ ﭼﻮﻧﮑﻪ ﺑـﻪﻓﺮﻣـﺎﻥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻋﻤـﻞ ﻧﮑـﺮﺩﻩ ﺷـﻴﻌﻪ ﻧـﺸﺪ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥﹾ ﺗﮑــﻪ ﭘــﺎﺭﻩ ﺍﺵﮐﺮﺩﻧــﺪ‪ .‬ﻣــﺎ ﺑــﻪﲢﻘﻴــﻖ ﻣــﯽﺩﺍﻧــﻴﻢ ﮐــﻪ ﺣﺘــﯽ ﺩﺭ ﻗــﻢ ﻭﮐﺎﺷــﺎﻥ ﻧﻴــﺰ‬

‫ﻣﺪﺭﺳﮥ ﺩﻳﻨﯽ ﺷـﻴﻌﻪ ﻭﺟـﻮﺩ ﻧﺪﺍﺷـﺖ‪ .‬ﻫـﻴﭻ ﻓﻘﻴـﻪ ﺷـﻴﻌﮥ ﺍﺛﻨﺎﻋـﺸﺮﯼ ﻧﻴـﺰ ﺩﺭ ﺯﻣـﺎﻥ ﺗـﺸﮑﻴﻞ‬ ‫ﺩﻭﻟﺖ ﺻﻔﻮﯼ ﺩﺭ ﻗﻢ ﻭ ﮐﺎﺷـﺎﻥ ﻭﺟـﻮﺩ ﻧﺪﺍﺷـﺖ‪ .‬ﮔﺰﺍﺭﺷـﻬﺎﯼ ﺗـﺎﺭﻳﺦﻧﮕـﺎﺭﺍﻥ ﺻـﻔﻮﯼ ﺍﻳـﻦ‬

‫ﺳﺨﻦ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﯽﮐﻨﺪ‪ .‬ﮐﺴﺎﻧﯽ ﮐﻪ ﺑﺎ ﺻﻔﺖ ﻣﻼﯼ ﺷﻴﻌﻪ ﺭﻫﱪﯼ ﺩﺳﺘﻪﺟـﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽ ﺭﺍ‬

‫ﺑﻪﺩﺳﺖ ﮔﺮﻓﺘﻨﺪ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺩ‪ ‬ﺗﱪﺍﺋﻴﺎﻥ ﺑﺮﺧﺎﺳـﺘﻪ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﭼﻮﻧﮑـﻪ ﺳـﻮﺍﺩﯼ ﺩﺍﺷـﺘﻨﺪ ﻭ‬

‫ﺍﺯ ﺑﻘﻴﮥ ﺗﱪﺍﺋﻴﺎﻥ ﻫﻮﺷﻴﺎﺭﺗﺮ ﺑﻮﺩﻧﺪ ﺭﻫﱪﯼ ﺁ‪‬ﺎ ﺭﺍ ﺑﻪﺩﺳـﺖ ﻣـﯽﮔﺮﻓﺘﻨـﺪ‪ .‬ﺩﻳﮕـﺮ ﺗﱪﺍﺋﻴـﺎﻥ‬

‫‪ -1‬ﺍﮐﻨﻮﻥ ﺍﻧﺪﮐﯽ ﺍﺯ ﺧﺮﺍﺳﺎﻥ ﺩﺭ ﺩﺭﻭﻥ ﺍﻳﺮﺍﻥ ﻭ ﲞﺶ ﺍﻋﻈﻢ ﺁﻥ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺍﺳﺖ‪ .‬ﲞﺸﯽ ﺍﺯ‬ ‫ﺧﺮﺍﺳﺎﻥ ﻧﻴﺰ ﺩﺭ ﺟﻨﻮﺏﹺ ﺷﺮﻕﹺ ﮐﺸﻮ ﹺﺭ ﺗﺮﮐﻤﻨﺴﺘﺎﻥ ﻭ ﺩﺭ ﺍﺷﻐﺎﻝ ﺗﺮﮐﺎﻥ ﺍﺳﺖ‪.‬‬ ‫‪ 2‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﻣﺮﻋﺸﯽ‪ ،‬ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ‪.۱۱۹ / ۲ ،‬‬

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‫‪www.IrPDF.com‬‬

‫‪۲۵۶‬‬ ‫ﮐﻪ ﻋﻤﻮﻣ‪‬ﺎ ﺑﯽﺳﻮﺍﺩ ﺑﻮﺩﻧﺪ ﺍﺯ ﺁ‪‬ﺎ ﺗﺒﻌﻴﺖ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬ ‫ﻫﺮ ﻣﻼﹼﯼ ﺗﱪﺍﻳﯽ ﴰﺎﺭﯼ ﺩﺳﺘﮥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺖ ﻭ ﺑﺮﺍﯼ ﺧﻮﺩﺵ ﺩﺭ ﺷﻬﺮ‬ ‫ﳏﻞ ﻓﻌﺎﻟﻴﺘﺶ ﺣﮑﻮﻣﺘﯽ ﺩﺭ ﻣﻘﻴﺎﺱ ﻓﺮﻗـﻪ ﺗـﺸﮑﻴﻞ ﺩﺍﺩﻩ ﺑـﺮ ﺟـﺎﻥ ﻭ ﻣـﺎﻝ ﻭ ﻧـﺎﻣﻮﺱ ﻣـﺮﺩﻡ‬

‫ﺍﻋﻤﺎﻝ ﺳﻠﻄﻪ ﻣﯽﮐﺮﺩ‪ .‬ﺩﺭ ﻫﺮ ﺩﺳﺘﮥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺍﻓﺮﺍﺩﯼ ﻭﺟﻮﺩ ﺩﺍﺷـﺘﻨﺪ ﮐـﻪ ﮐﺎﺭﺷـﺎﻥ ﺗﻔﺘـﻴﺶ‬ ‫ﻋﻘﺎﻳﺪ ﺑﻮﺩ ﺗﺎ ﻣﻌﻠﻮﻡ ﺑﺪﺍﺭﻧﺪ ﮐﻪ ﺁﻳـﺎ ﮐـﺴﺎﻧﯽ ﮐـﻪ ﺍﺯ ﺑـﻴﻢ ﺗﻴـﻎ ﻭ ﺗـﱪ ﺗﻐﻴﻴـﺮ ﻣـﺬﻫﺐ ﺩﺍﺩﻩﺍﻧـﺪ‬ ‫ﺭﺍﺳﺖ ﮔﻔﺘﻪ ﻭ ﺑﺮ »ﻣﺬﻫﺐﹺ ﺣﻖ«ﺍﻧـﺪ ﻳـﺎ ﺩﺭ ‪‬ـﺎﻥ ﺍﺯ »ﻣـﺬﻫﺐ ﻣﻨـﺴﻮﺥ« ﭘﻴـﺮﻭﯼ ﻣـﯽﮐﻨﻨـﺪ‪.‬‬

‫‪‬ﺘـﺮﻳﻦ ﺭﺍﻩ ﺗﻔﺘـﻴﺶ ﻋﻘﺎﻳــﺪ ﻭﺍﺩﺍﺭ ﮐـﺮﺩﻥ ﻣــﺮﺩﻡ ﺑـﻪ ﻣﻴﮕـﺴﺎﺭﯼ ﺑــﻮﺩ‪ .‬ﺭﻭﺵ ﺩﻳﮕـﺮ ﺗﻔﺘــﻴﺶ‬

‫ﻋﻘﺎﻳﺪ ﺁﻥ ﺑﻮﺩ ﮐـﻪ ﺗﱪﺍﺋﻴـﺎﻥ ﺑـﻪ ﻣـﺴﺎﺟﺪ ﺳـﺮ ﻣـﯽﮐـﺸﻴﺪﻧﺪ ﺗـﺎ ﺑﺒﻴﻨﻨـﺪ ﮐـﻪ ﺁﻳـﺎ ﮐـﺴﯽ ﺩﺭ ﺍﻳـﻦ‬ ‫ﻣــﺴﺠﺪﻫﺎﯼ ﻧﻴﻤــﻪ ﻭﻳــﺮﺍﻥ ﳕــﺎﺯ ﻣــﯽﺧﻮﺍﻧــﺪ ﻳــﺎ ﻧــﻪ! ﻣﻌﻠــﻮﻡ ﺑــﻮﺩ ﮐــﻪ ﻫــﺮﮐﺲ ﺑــﻪ ﻣــﺴﺠﺪﯼ‬

‫ﻣــﯽﺭﻓــﺖ ﻫﻨــﻮﺯ ﺑــﺮ »ﻣــﺬﻫﺐ ﻣﻨــﺴﻮﺥ« ﺑــﻮﺩ‪ ،‬ﺯﻳــﺮﺍ ﻣــﺴﺠﺪﻫﺎ ﺑــﻪﻧﻈــﺮ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﳘــﻪﺷــﺎﻥ‬

‫ﻣﺮﺍﮐﺰ ﺳﻨﯽﮔﺮﯼ ﺑﻮﺩ‪ ،‬ﻭ ﻫﺮﮐﺲ ﺑﻪ ﺍﻳﻦ ﻣﺴﺠﺪﻫﺎ ﻣﯽﺭﻓﺖ ﺍﺯﻧﻈﺮ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭ ﺗﱪﺍﻳﯽﻫـﺎ‬ ‫ﻫﻨﻮﺯ ﳘﺪﻳﻦ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻧﺸﺪﻩ ﺑﻮﺩ‪ .‬ﺗﱪﺍﺋﻴﺎﻥ ﻓﺮﻣﺎﻥ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﻫﺮﺟﺎ ﮐﺴﯽ ﺭﺍ ﺑﻴﺎﺑﻨﺪ ﮐﻪ‬

‫ﺑﻪ ﺭﻭﺵ ﺳﻨﻴﺎﻥ ﻭﺿﻮ ﻣﯽﮔﻴﺮﺩ ﻳﺎ ﺑﻪ ﺭﻭﺵ ﺁ‪‬ﺎ ﳕﺎﺯ ﻣﯽﺧﻮﺍﻧ‪‬ﺪ ﺩﺭﺟـﺎ ﺑﮑﹸـﺸﻨﺪ؛ ﺯﻳـﺮﺍ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺧﻮﻥ ﭼﻨﻴﻦ ﮐﺴﺎﻧﯽ ﺭﺍ ﻣﺒﺎﺡ ﻭ ﻣﺎﻝ ﻭ ﻧﺎﻣﻮﺳﺸﺎﻥ ﺭﺍ ﺣﻼﻝ ﮐﺮﺩﻩ ﺑﻮﺩ‪.‬‬

‫‪١‬‬

‫ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﻳـﺶ ﺭﺍ ﻣـﯽﺗﺮﺍﺷــﻴﺪﻧﺪ ﻭ ﺳـﺒﻴﻞ ﺭﺍ ﺑﻠﻨـﺪ ﺩﺍﺷـﺘﻪ ﺗــﺎﺏ ﻣـﯽﺩﺍﺩﻧـﺪ‪ .‬ﺭﻳــﺶ‬

‫ﮔﺬﺍﺷﱳ ﺍﺯ ﻣﺴﺘﺤﺒﺎﺕ ﺩﻳﻨﯽ ﻣﺴﻠﻤﻴﻦ ﺑﻮﺩ‪ ،‬ﻭﻟﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭼﻮﻧﮑـﻪ ﺍﺯﻧﻈـ ﹺﺮ ﺳـﻨﺘﯽ‪ ‬ﺭﻳـﺶ‬

‫ﳕﯽﮔﺬﺍﺷﺘﻨﺪ ﮔﺬﺍﺷﱳﹺ ﺭﻳﺶ ﺭﺍ ﻧﺸﺎﻧﮥ ﺳﻨﯽ ﺑﻮﺩﻥ ﻣﯽﭘﻨﺪﺍﺷﺘﻨﺪ‪ ،‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺍﺷﱳ‬

‫ﺭﻳــﺶ ﺭﺍ ﺩﺭ ﮐــﺸﻮﺭ ﳑﻨــﻮﻉ ﺍﻋــﻼﻡ ﺩﺍﺷــﺘﻪ ﺑــﻮﺩ‪ ،‬ﻭ ﻣــﺮﺩﻡ ﮐــﺸﻮﺭ ﺑــﻪ ﺣﮑــﻢ ﻭﻻﻳــﯽ ﻣﻮﻇــﻒ‬ ‫ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﺭﻳ ــﺶ ﺑﺘﺮﺍﺷ ــﻨﺪ ﻭ ﺳ ــﺒﻴﻞ ﺑﮕﺬﺍﺭﻧ ــﺪ‪ ٢.‬ﺧ ــﻮﺩ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺭﻳ ــﺶ ﺭﺍ ﺗ ــﺎ ﺗ ــﻪ‬

‫‪ 1‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪ .۶۶ ،‬ﺟﻬﺎﻧﮕﺸﺎﻥ ﺧﺎﻗﺎﻥ‪ .۱۴۹ ،‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ ‪.۴۶۸‬‬ ‫‪ -2‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻴﺰ ﺍﺯ ﻧﻈﺮ ﺳﻨﺘﯽ‪ ،‬ﻭ ﺍﺯ ﭘﻴﺶ ﺍﺯ ﺍﺳﻼﻡ‪ ،‬ﺭﻳﺶ ﻭ ﺳﺒﻴﻞ ﻣﯽﮔﺬﺍﺷﺘﻨﺪ‪ .‬ﺗﺼﺎﻭﻳﺮ‬ ‫ﺷﺎﻫﺎﻥ ﻫﺨﺎﻣﻨﺸﯽ ﻭ ﺷﺎﻫﺎﻥ ﺳﺎﺳﺎﻧﯽ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺁ‪‬ﺎ ﺭﻳﺶ ﺭﺍ ﺑﻠﻨﺪ ﻣﯽﮔﺬﺍﺷﺘﻨﺪ ﻭ‬ ‫ﺑﻪﺯﻳﺒﺎﻳﯽ ﻣﯽﺁﺭﺍﺳﺘﻨﺪ‪ .‬ﺗﺼﻮﺭ ﺍﻳﻨﮑﻪ ﻭﻗﺘﯽ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﺸﮑﻴﻞ ﺷﺪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ‬ ‫ﺭﻳﺶ ﺩﺍﺷﺘﻨﺪ ﺗﺼﻮﺭ ﻋﺎﺩﯼ ﺍﺳﺖ ﻭ ﻧﻴﺎﺯﯼ ﺑﻪ ﺍﺳﺘﺪﻻﻝ ﻧﺪﺍﺭﺩ؛ ﭼﻨﺎﻧﮑﻪ ﻣﺮﺩﻡ ﻣﮏﮐﺮﺍﻥ ﮐﻪ‬ ‫ﺩﺳﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪﺁﳒﺎﻫﺎ ﻧﺮﺳﻴﺪ ﻫﻨﻮﺯ ﺭﻳﺶ ﻣﯽﮔﺬﺍﺭﻧﺪ‪.‬‬

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‫‪۲۵۷‬‬ ‫ﻣــﯽﺗﺮﺍﺷــﻴﺪ ﻭ ﺳــﺒﻴﻞ ﺭﺍ ﺑﻠﻨــﺪ ﻣــﯽﮔﺬﺍﺷــﺖ‪ ١.‬ﻧﻮﺷــﺘﻪﺍﻧــﺪ ﮐــﻪ ﺍﻭ ﺳــﺮﺥﻣــﻮﯼ ﻭ ﺳــﻔﻴﺪﺭﻭﯼ ﻭ‬

‫ﻣﻴﺶﭼﺸﻢ ﺑـﻮﺩ‪) ٢.‬ﺍﻳـﻦ ﻧـﺸﺎﻧﻴﻬﺎ ﺍﺯﺁﻥ‪ ‬ﺍﻳﺮﺍﻧـﯽﺗﺒـﺎﺭﺍﻥ ﻧﻴـﺴﺖ؛ ﺍﺯﺁﻥ‪ ‬ﻋـﺮﺏﺗﺒـﺎﺭﺍﻥ‪ ‬ﺍﻳـﺮﺍﻥ‬ ‫ﻫﻢ ﻧﻴﺴﺖ‪ (.‬ﺗﺮﺍﺷﻴﺪﻥ ﺭﻳﺶ ﻭ ﮔﺬﺍﺷﱳ ﺳﺒﻴﻞ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﺩﻳﻨﯽﹺ ﺍﻋﻼﻥﺷﺪﻩ ﺗﻮﺳﻂ ﺷﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺷﺪ‪ .‬ﻫﺮﮐﺲ ﺑﻪ ﺍﻳﻦ ﺣﮑﻢ ﻭﻻﻳﯽ ﺗﻮﺟﻪ ﳕﯽﮐﺮﺩ »ﳐﺎﻟﻒ ﻭ ﻣﻌﺎ ﹺﻧـﺪ« ﺑـﻪ ﴰـﺎﺭ‬ ‫ﻣﯽﺭﻓﺖ‪ ،‬ﻭ ﺗﱪﺍﺋﻴﺎﻥ ﻓﺮﻣﺎﻥ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﻣﺮﺩﺍﻧﯽ ﮐﻪ ﺭﻳﺶ ﺩﺍﺭﻧﺪ ﺭﺍ ﺑﮑﹸﺸﻨﺪ‪.‬‬

‫ﺳــﺮﺍﻥ ﺩﺳــﺘﻪﺟــﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﻣﺎﻟﮑــﺎﻥ ﺟــﺎﻥ ﻭ ﻣــﺎﻝ ﻭ ﻧــﺎﻣﻮﺱ ﲨﻌﻴــﺖ ﺷــﻬﺮﯼ ﺍﻳــﺮﺍﻥ‬

‫ﳏــﺴﻮﺏ ﻣــﯽﺷــﺪﻧﺪ‪ .‬ﺁ‪‬ــﺎ ﺩﺭ ﺣــﻮﺯﻩﻫﺎﻳــﺸﺎﻥ ﺍﺯ ﺁﺯﺍﺩﯼ ﻋﻤــﻞ ﳘــﻪﺟﺎﻧﺒــﻪ ﻭ ﺍﺧﺘﻴــﺎﺭﺍﺕ‬

‫ﮔﺴﺘﺮﺩﻩ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻧﺪ ﻭ ﺍﺟﺎﺯﻩ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﻫﺮ ﺧﺎﻧﻪﺋﯽ ﺭﺍ ﺩﺭ ﻫﺮ ﳊﻈـﻪ ﺍﺯ ﺷـﺒﺎﻧﻪﺭﻭﺯ‬ ‫ﻣﻮﺭﺩ ﺗﻔﺘﻴﺶ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ ﺍﻫـﻞ ﺧﺎﻧـﻪ ﺭﺍ ﺍﮔـﺮ ﺳـﻨﯽ ﻣﺎﻧـﺪﻩ ﺑﻮﺩﻧـﺪ ﻳـﺎ ‪‬ﻤـﺖ ﺳـﻨﯽ ﺑـﻮﺩﻥ ﺑـﺮ‬ ‫ﺁ‪‬ﺎ ﻣﯽﺭﻓﺖ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﮐﻨﻨﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮐـﻪ ﺣﻘﻴﻘ ‪‬ﺘـﺎ ﺑـﺎﻭﺭﺵ ﺷـﺪﻩ ﺑـﻮﺩ ﮐـﻪ ﺳـﻴﺪ‬ ‫ﺍﻭﻻﺩ ﭘﻴﺎﻣﱪ ﻭ ﳕﺎﻳﻨﺪﮤ ﺧﺪﺍ ﻭ ﻣﻌﺼﻮﻣﺎﻥ ﺍﺳﺖ ﺣﮑﻢ ﺩﺍﺩﻩ ﺑﻮﺩ ﮐـﻪ »ﺧـﻮﻥ ﺳـﻨﯽ ﺣـﻼﻝ ﻭ‬ ‫ﻣﻠـﮏ ﻭ ﻣـﺎﻝ ﻭ ﻧـﺎﻣﻮﺱ ﺳـﻨﯽ ﻣﺒـﺎﺡ ﺍﺳـﺖ«؛ ﻭ ﺍﻳـﻦ ﺣﮑـﻢﹺ ﻭﻻﻳـﯽ ﺷـﺎﻣﻞ ﳘـﮥ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ‬

‫ ﺑــﻪﺟــﺰ ﻗــﻢ ﻭ ﮐﺎﺷــﺎﻥ ﻣــﯽﺷــﺪ‪ .‬ﺍﻭ ﺩﺳــﺘﻮﺭ ﺩﺍﺩﻩ ﺑــﻮﺩ ﮐــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺗﱪﺍﺋﻴــﺎﻥﹾ ﻫﺮﮐــﻪ ﺭﺍ‬ ‫ﺑﺒﻴﻨﻨ ــﺪ ﮐ ــﻪ ﻣﺜ ــﻞ ﺳ ــﻨﻴﺎﻥ ﻭﺿ ــﻮ ﻣ ــﯽﮔﻴ ــﺮﺩ ﻳ ــﺎ ﻣﺜ ــﻞ ﺳ ــﻨﻴﺎﻥ ﳕ ــﺎﺯ ﻣ ــﯽﺧﻮﺍ ‪‬ﻧ ــﺪ ﺑ ــﯽﺩﺭﻧ ــﮓ‬

‫ﻋﺘ‪‬ﺒﮥ ﻋﻠﻴ‪‬ﻪ ﺳﺮﺵ ﺭﺍ ﺍﺯ ﺗﻦ ﺟﺪﺍ ﮐﻨﻨﺪ‪«.‬‬ ‫»ﺗﻴﻎﺑﻨﺪﺍﻥ‪ ‬‬

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‫ﺟﻮﺍﻣـﻊ ﺷـﻬﺮﯼ ﺍﻳـﺮﺍﻥ ﺩﺭﻧﺘﻴﺠـﮥ ﺍﻳـﻦ ﺷـﻴﻮﮤ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﺗﱪﺍﺋﻴـﺎﻥ‪ ،‬ﻫـﻴﭻ ﺭﺍﻫـﯽ ﺟــﺰ‬

‫ﻧﻔﺎﻕ ﻭ ﺩﻭﺭﻭﺋﯽ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﻣﺮﺩﻡ ﮐﺸﻮﺭ ﻣﺎ ﳎﺒﻮﺭ ﺑﻮﺩﻧﺪ ﮐﻪ ﺗﻈﺎﻫﺮ ﳕﺎﻳﻨﺪ ﮐﻪ ﺑﺮ ﻣﺬﻫﺐ‬ ‫ﺻــﻔﻮﯼﺍﻧــﺪ‪ ،‬ﮐــﻼﻩ ﻗﺰﻟﺒــﺎﺵ ﺑﺮﺳــﺮ ‪‬ﻨــﺪ‪ ،‬ﺭﻳــﺶ ﺑﺘﺮﺍﺷــﻨﺪ ﻭ ﺳ‪‬ــﺒﻴﻞ ﺑﮕﺬﺍﺭﻧــﺪ‪ .‬ﺍﻳﺮﺍﻧﻴــﺎﻥ‬

‫ﺷﻴﻌﻪﺷﺪﻩ ﺭﺍ »ﻧﻮﺩﻳﻦ« ﻣﯽﻧﺎﻣﻴﺪﻧﺪ‪ .‬ﺑﺮﺧﯽ ﺍﺯ ﺷﺨﺼﻴﺘﻬﺎﯼ »ﻧﻮﺩﻳﻦ« ﮐﻪ ﺷـﻨﺎﺧﺘﻪ ﺷـﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ ﳎﺒﻮﺭ ﻣﯽﺷـﺪﻧﺪ ﮐـﻪ ﺩﺭ ﻣﻌـﺎﺑﺮ ﻋﻤـﻮﻣﯽ ﺍﺯ ﲬﻬـﺎﺋﯽ ﮐـﻪ ﺑﺮﺳـﺮ ﭼﺎﺭﺳـﻮﮐﻬﺎ ﻧـﺼﺐ‬

‫ﺷــﺪﻩ ﺑــﻮﺩ ﺑــﺎﺩﻩ ﲞﺮﻧــﺪ ﻭ ﺑﻨﻮﺷــﻨﺪ‪ ،‬ﺑــﻪ ﻣــﺴﺠﺪ ﻧﺮﻭﻧــﺪ ﻭ ﺗﻈــﺎﻫﺮ ﺑــﻪ ﺗــﺮﮎ ﳕــﺎﺯ ﮐﻨﻨــﺪ‪ ،‬ﺗــﺎ‬

‫‪ .1‬ﻋﺒﺪﺍﳊﺴﻴﻦ ﻧﻮﺍﺋﯽ‪ ،‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺻﻔﻮﯼ‪.۴۱ ،‬‬ ‫‪ .2‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۸۷ ،‬‬ ‫‪ -3‬ﺍﻣﻴﺮﳏﻤﻮﺩ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۶۶ ،‬‬

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‫‪۲۵۸‬‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﺍﺯ ﻣﺬﻫﺐ ﻣﻨﺴﻮﺥ ﺩﺳﺖ ﮐﺸﻴﺪﻩ ﭘﻴﺮﻭ ﻣﺬﻫﺐ ﺣﻖ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍﺛﺒﺎﺕ‬ ‫ﺍﻳﻨﮑﻪ ﻳﮏﻧﻔﺮ ﻭﻻﻳﺖ ﻣﻄﻠﻘﮥ ﻣﺮﺷـﺪ ﮐﺎﻣـﻞ ﻭ ﺭﻫـﱪ ﻓﺮﺯﺍﻧـﻪ ﺭﺍ ﻗﺒـﻮﻝ ﺩﺍﺭﺩ ﻣـﯽﺑﺎﻳـﺴﺖ ﮐـﻪ‬ ‫ﺩﺭ ﺍﻃﺎﻋﺖ ﺍﺯ ﻓﺮﻣﺎ‪‬ﺎﯼ ﺍﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺷـﻮﺩ‪ .‬ﻭ ﭼﻮﻧﮑـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﳕـﺎﺯ‬

‫ﳕﯽﺧﻮﺍﻧﺪﻧﺪ ﻭ ﻣﻴﮕﺴﺎﺭﯼ ﻣﯽﮐﺮﺩﻧﺪ‪ ،‬ﺍﻃﺎﻋﺖ ﺍﺯ ﺷـﺎﻩ ﺑـﺎ ﳘـﺸﮑﻠﯽ ﺑـﺎ ﺷـﺎﻩ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺍﺛﺒﺎﺕ ﻣﯽﺷﺪ‪ .‬ﻣﺮﺩﻡ ﻣﯽﺑﺎﻳﺴﺖ ﮐﻪ ﻣﺬﻫﺐ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺑﮕﻴﺮﻧـﺪ ﺗـﺎ ﺩﻳـﻦ ﻣﺒـﻴﻦ ﺩﺭ ﺩﻧﻴـﺎ‬

‫ﮔﺴﺘﺮﺵ ﻳﺎﺑﺪ‪.‬‬

‫ﺩﺭ ﺗﻮﺟﻴﻪ ﺭﻓﺘﺎﺭﻫﺎﯼ ﺑﺴﻴﺎﺭ ﺧﺸﻮﻧﺖﺁﻣﻴ ﹺﺰ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻧﺶ ﮔﻔﺘـﻪ ﺷـﺪﻩ‬

‫ﮐــﻪ »ﻣﻘــﺼﺪ ﳘ ـﺖ‪ ‬ﳘــﺎﻳﻮﻧﺶ ﺍﺯ ﺗــﺴﺨﻴﺮ ﺍﻃــﺮﺍﻑ ﻭ ﺍﮐﻨــﺎﻑ‪ ‬ﺍﺳﺘﻴــﺼﺎﻝﹺ ﺍﻋــﺪﺍﯼ )ﻳﻌﻨــﯽ‬

‫ﺭﻳــﺸﻪﮐــﻦ ﮐــﺮﺩﻥ‪ ‬ﺩﴰﻨــﺎﻥ‪ (‬ﺩﻳــﻦ ﻣ‪‬ﺒــﻴﻦ ﺍﺳــﺖ«‪ ١.‬ﺍﻋــﺪﺍﯼ ﺩﻳــﻦ ﻣﺒــﻴﻦ ﻧﻴــﺰ ﺳــﻨﻴﺎﻥ ﺑﻮﺩﻧــﺪ‪.‬‬

‫ﺧﻮﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﺁﻏﺎﺯ ﺳﻠﻄﻨﺘﺶ ﺩﺭ ﻧﺎﻣﻪﺍﺵ ﺑﻪ ﺷﻴﺒﮏﺧـﺎﻥ ﺗـﺼﺮﻳﺢ ﮐـﺮﺩ ﮐـﻪ ﻣـﻦ‬ ‫ﮐﻪ ﺍﺯ ﺍﻭﻻﺩ ﭘﻴﺎﻣﱪ ﺍﺳﻼﻡﺍﻡ ﻣﻨﺼﻮﺏ ﺷﺪﻩﺍﻡ ﺗﺎ ﺩﻳﻦ ﺍﻣﺎﻣﺎﻥ ﺭﺍ ﺩﺭ ﺟﻬﺎﻥ ﮔﺴﺘﺮﺵ ﺩﻫـﻢ ﻭ‬ ‫ﺩﴰﻨــﺎﻥ ﺩﻳ ـﻦﹺ ﺍﻣﺎﻣــﺎﻥ ﺭﺍ ﻧــﺎﺑﻮﺩ ﮔــﺮﺩﺍﱎ؛ ﻭ ﺍﮔــﺮ ﺳــﻠﻄﻨﺖ ﺭﺍ ﺑــﻪﺩﺳــﺖ ﮔﺮﻓﺘــﻪﺍﻡ ﻫــﺪﻑ ﻭ‬

‫ﺗﮑﻠﻴﻔــﯽ ﺟــﺰ ﺍﻳــﻦ ﺑــﺮﺍﯼ ﺧــﻮﺩﻡ ﻗﺎﺋــﻞ ﻧﻴــﺴﺘﻢ ﮐــﻪ ﺩﻳــﻦ ﺍﻣﺎﻣــﺎﻥ ﮐــﻪ ﺗــﺎ ﮐﻨــﻮﻥ ﺑــﻪﺳــﺒﺐ ﻇﻠــﻢ‬ ‫ﺳﻨﻴﺎﻥﹾ ﳐﻔﯽ ﻭ ﻧﺎﺷﻨﺎﺧﺘﻪ ﻣﺎﻧﺪﻩ ﺑﻮﺩﻩ ﺍﺳﺖ ﺭﺍ ﺁﺷﮑﺎﺭ ﮔﺮﺩﺍﱎ‪:‬‬ ‫ﺖ ‪‬ــﺎﻝ ﺑﺮﻭﻣﻨ ـﺪ‪ ‬ﺍﻳﻨﺠﺎﻧــﺐ ﺳــﺮﺍﻓﺮﺍﺯﯼ‬ ‫ﻦ ﺩﻟﮕــﺸﺎﯼ ﺧﺎﻧــﺪﺍﻥ ﻧﺒــﻮﺕ ﻭ ﻭﻻﻳ ـ ‪‬‬ ‫ﺍﺯ ‪ ‬ـ ﹺ‬ ‫ﻖ ﺍﺋﻤـﮥ ﻫ‪‬ـﺪٰﯼ ﻭ ﺍﺟـﺮﺍﯼ ﺍﺣﮑـﺎﻡ‬ ‫ﺐ ﺣـ ﹺ‬ ‫ﺞ ﻣـﺬﻫ ﹺ‬ ‫ﮐﺸﻴﺪ ]ﺯﻳﺮﺍ[ ﺩﺭ ﺍﻳﻨﺠﺎﻧـﺐ ﻏﻴـ ﹺﺮ ﺗـﺮﻭﻳ ﹺ‬ ‫ﺷــﺮﻳﻌﺖ‪ ‬ﻏــﺮﺍﺀ ﺻــﻮﺭﺕ‪ ‬ﺩﻳﮕــﺮ ﻭﺍﻗــﻊ ﻧﻴــﺴﺖ… ﻭ ﻣﻘــﺼﺪ ﺍﺻــﻠﯽ ﻭ ﻏــﺮﺽ ﮐﻠــﯽ ﺍﺯ‬ ‫ﯼ ﻏﻴــﺮ ﺍﺯ ﺍﺷــﺎﻋﺖ ﺍﺣﮑــﺎﻡ‬ ‫ﺍﺭﺗﮑــﺎﺏ ﺍﻣــﻮﺭ ﻓﺎﻧﻴــﮥ ﺩﻧﻴــﻮﯼ ﻭ ﲤــﺸﻴﺖ‪ ‬ﺍﺣﮑــﺎﻡ ﺻــﻮﺭ ‪‬‬ ‫ﺷﻴﻌﮥ ﻃﺎﻫﺮﻩ ﻭ ﺍﺫﺍﻋﺖ‪) ‬ﻳﻌﻨﯽ ﺍﻋﻼﻥ‪ (‬ﺁﺛﺎﺭ ﻓﺮﻗـﮥ ﻧﺎﺟﻴـﻪ )ﻳﻌﻨـﯽ ﳒـﺎﺕﺩﻫﻨـﺪﻩ( ﮐـﻪ‬ ‫ﻉ ﺁﻥ ﺩﺭ ﺣﺠ ــﺎﺏ ﻇ ــﻼﻡ‬ ‫ﺗ ــﺎ ﻏﺎﻳ ــﺖ )ﻳﻌﻨ ــﯽ ﺗ ــﺎ ﮐﻨ ــﻮﻥ( ﺍﻧ ــﻮﺍﺭ ﻭ ﺍﺳ ــﺮﺍﺭ ﺍﺻ ــﻮﻝ ﻭ ﻓ ــﺮﻭ ﹺ‬ ‫)ﻳﻌﻨــﯽ ﭘــﺮﺩﮤ ﺗــﺎﺭﻳﮑﯽ( ﻭ ﻇﻠ ـ ﹺﻢ ﳐﺎﻟﻔــﺎﻥ‪ ‬ﺩﻳــﻦ ﻭ ﺩﻭﻟــﺖ ﻭ ﻣﻌﺎﻧــﺪﺍﻥ ﻣﻠــﮏ ﻭ ﻣﻠــﺖ‬ ‫‪٢‬‬ ‫ﳐﻔﯽ ﻭ ﻣ‪‬ﻨﻄﹶﻮﯼ ﺑﻮﺩﻩ )ﻳﻌﻨﯽ ﺩﺭﭘﻴﭽﻴﺪﻩ ﺑﻮﺩﻩ( ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺴﺖ‪.‬‬ ‫ﻣﻼﻳﺎﻥ‪ ‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﭼﻮﻧﮑﻪ ﺑﺎ ﻧﻔﺮﺕ ﳘﮕﺎﻧﯽ ﻣﺮﺩﻡ ﻣﻮﺍﺟﻪ ﺑﻮﺩﻧﺪ ﺩﺭ ﻭﺍﮐـﻨﺶ ﺑـﻪ ﺍﻳـﻦ‬ ‫‪ -1‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺧﻮﺍﻧﺪﻣﻴﺮ‪.۶۰۲ ،‬‬ ‫‪ -2‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ .۱۰۸ -۱۰۲ ،‬ﻋﺒﺪﺍﳊﺴﻴﻦ ﻧﻮﺍﻳﯽ‪.۵۲ -۴۳ ،‬‬

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‫‪۲۵۹‬‬ ‫ﻧﻔﺮ‪‬ﺎ ﺑـﻪ ﳓـﻮ ﺑـﺴﻴﺎﺭ ﺷـﺪﻳﺪﯼ ﻣـﺮﺩﻡﺳـﺘﻴﺰ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺩﺭ ﻣـﺮﺩﻡﺳـﺘﻴﺰﯼ ﺍﺯ ﻫـﻴﭻ ﺣﺮﺑـﻪﺋـﯽ‬ ‫ﻓﺮﻭﮔــﺬﺍﺭﯼ ﳕــﯽﮐﺮﺩﻧــﺪ‪ .‬ﻣــﻼ ﺣﻴﺮﺍﻧــﯽ ﻗﻤــﯽ ﺍﺯ ﺳــﺮﺍﻥ‪ ‬ﺑﺮﺟــﺴﺘﮥ ﺗﱪﺍﺋﻴــﺎﻥ ﺑــﻮﺩ ﻭ ﺍﺷــﻌﺎﺭ‬ ‫ﺥ ﺳﻨﻴﺎﻥ ﻭ ﲢﺮﻳﮏ ﺗﱪﺍﺋﻴﺎﻥ ﺑﻪ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺁﻥ ﺳﺮﻭﺩ‪.‬‬ ‫ﺑﺴﻴﺎﺭﯼ ﺩﺭ ﻧﮑﻮﻫﺶ ﻣﺬﻫﺐﹺ ﻣﻨﺴﻮ ﹺ‬

‫ﺩﺭ ﺷــﻬ ﹺﺮ ﻗــﺰﻭﻳﻦ ﺗــﺎ ﭘــﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ ﺻــﻔﻮﯼ ﺷــﻴﻌﻪ ﻭﺟــﻮﺩ ﻧﺪﺍﺷــﺖ‪ ،‬ﻭ ﻗــﺰﻭﻳﻦ ﺍﺯ ﺍﻳــﻦ ﻧﻈــﺮ‬ ‫ﺷﺒﻴﻪ‪ ‬ﺍﺭﺩﺑﻴﻞ ﻭ ﺍﺳﭙﻬﺎﻥ ﻭ ﮐﺎﺯﺭﻭﻥ ﻭ ﺷﻴﺮﺍﺯ ﻭ ﺑﻠـﺦ ﻭ ﻣـﺮﻭ ﻭ ﲞـﺎﺭﺍ ﻭ ﻓﻴﺮﻭﺯﺁﺑـﺎﺩ ﻭ ﮐﺮﻣـﺎﻥ ﻭ‬ ‫ﻻﺭﺳــﺘﺎﻥ ﻭ ﺳﻴــﺴﺘﺎﻥ ﻭ ﺯﺍﺑﻠــﺴﺘﺎﻥ ﻭ ﻣــﮏﮐ ـﺮﺍﻥ ﻭ ‪‬ﺎﻭﻧــﺪ ﻭ ﺳــﻐﺪ ﻭ ﺧــﻮﺍﺭﺯﻡ ﺑــﻮﺩ‪ .‬ﻣ ــﺮﺩﻡ‬

‫ﻗﺰﻭﻳﻦ ﺍﺯ ﺳﺮﺳﺨﺖﺗﺮﻳﻦ ﻣﺮﺩﻡ ﴰﺎﻝ ﺍﻳﺮﺍﻥ ﺩﺭ ﺣﻔﻆ ﺩﻳﻨﺸﺎﻥ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎ ﺯﻳﺮﮐﯽ ﺧﺎﺹ‬

‫ﺧﻮﺩﺷــﺎﻥ ﺭﺍﻫﻬــﺎﺋﯽ ﺑــﺮﺍﯼ ﺣﻔــﻆ ﺩﻳــﻦ ﻭ ﮔﺮﻳــﺰ ﺍﺯ ﺷــﻴﻌﮥ ﺻــﻔﻮﯼ ﺷــﺪﻥ ﻳﺎﻓﺘــﻪ ﺑﻮﺩﻧــﺪ‪ .‬ﺑــﻪ‬

‫ﳘﻴﻦ ﺳﺒﺐ ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﯽﺧﻮﺍﻧﻴﻢ ﮐﻪ ﺗﺎ ﺍﻭﺍﺳﻂ ﺳـﻠﻄﻨﺖ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ ﻣـﺮﺩﻡ ﻗـﺰﻭﻳﻦ ﺑـﺎ‬

‫ﻭﺟﻮﺩ ﮐﺸﺘﺎﺭ ﻭﺳﻴﻌﯽ ﮐﻪ ﺩﺭ ﺷﻬﺮﺷـﺎﻥ ﺷـﺪﻩ ﺑـﻮﺩ ﻫﻨـﻮﺯ ﺳـﻨﯽ ﻣﺎﻧـﺪﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﻭﻟـﯽ ﺑﻌـﺪ ﺍﺯ‬ ‫ﺁﻧﮑــﻪ ﺗﱪﻳ ــﺰ ﺭﺍ ﻋﺜﻤﺎﻧﻴ ــﺎﻥ ﺩﺭ ﺯﻣ ــﺎﻥ ﺷ ــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﮔﺮﻓﺘﻨ ــﺪ ﻗ ــﺰﻭﻳﻦ ﺗﺒ ــﺪﻳﻞ ﺑ ــﻪﭘﺎﻳﺘﺨ ــﺖ‬

‫ﺻﻔﻮﯼ ﺷﺪ ﻭ ﻣﺮﺩﻣﺶ ﻣﻮﺭﺩ ﺁﺯﺍﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻴﺸﺘﺮﻳﻨﮥ ﻣﺮﺩﻣﺶ ﮐـﺸﺘﺎﺭ ﺷـﺪﻧﺪ‬

‫ﻭ ﲨﺎﻋﺖ ﺑﺰﺭﮔﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﻗﺰﻭﻳﻦ ﺟﺎﮔﻴﺮ ﺷﺪﻧﺪ‪» .‬ﻣﻮﻻﻧﺎ ﺣﻴﺮﺍﻧـﯽ ﻗﻤـﯽ« ﮐـﻪ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﻣﺴﺌﻮﻝ ﺷﻴﻌﻪ ﮐﺮﺩﻥ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﺷﺪ ﺍﺷﻌﺎﺭ ﺑﺴﻴﺎﺭﯼ ﺭﺍ ﺩﺭ ﲢﺮﻳـﮏ‬

‫ﺗﱪﺩﺍﺭﺍﻥ ﺑﺮﺿﺪ ﻣﺮﺩﻡ ﻗﺰﻭﻳﻦ ﺳﺮﻭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﺑﺎﻋﯽ ﺍﺯ ﺍﻭﺍﺳﺖ‪:‬‬

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‫ﺳﻨﯽ ﻣﻴﺶﺍﺳﺖ ﻭ ﺷﻴﻌﻴﺎﻥﺍﻧﺪ ﭼﻮ ﮔﺮﮒ ﺩﺍﻧﺪ ﺳﺨﻦ ﻣﺮﺍ ﭼ ـﻪ ﺗﺎﺟـﻴﮏ ﻭ ﭼﻪ ﺗﺮﮎ‬ ‫ﺻ ـ ـ ـ ـﺪ ﻟﻌ ــﻨﺖ ﺣ ــﻖ ﺑـ ـ ـﻪ ﺳ ـ ــﻨـﻴﺎﻥ ﻗ ـ ــﺰﻭﻳﻦ ﺑﺮ ﻣﻔﻠﺲ ﻭ ﺑ ـﺮ ﻏــﻨﯽ ﻭ ﺑﺮ ﺧ‪ ‬ـ ـﺮﺩ ﻭ ﺑﺰﺭﮒ‬ ‫ﺩﺭ ﺷــﻬﺮﻫﺎﯼ ﺍﻳــﺮﺍﻥ ﺑــﺮﺍﯼ ﺁﻧﮑــﻪ ﺑﻘﺎﻳــﺎﯼ ﺳــﻨﯽﻣﺎﻧــﺪﮔﺎﻥ ﺷــﻨﺎﺧﺘﻪ ﺷــﻮﻧﺪ‪ ،‬ﺩﺳــﺘﻮﺭ‬

‫ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺑﺮ ﺳﺮﺩﺭ ﺧﺎﻧﻪﻫﺎﻳﺸﺎﻥ ﺍﻳﻦ ﺩﻭﺑﻴﺖ ﺷﻌﺮ ﺭﺍ ﻧﻘﺶ ﮐﻨﻨﺪ‪:‬‬ ‫ﺳــﻨﻴﺎﻥ! ﻟﻌﻦ ﺑــﺮ ﺍﻣــﺎﻡ ﴰﺎ‬ ‫ﻧــﺎﲤــﺎﻡﺍﻳــﺪ ﺩﺭ ﻣﺴـﻠﻤ ــﺎﻧﯽ‬

‫ﺑ ــﺮ ﳕـ ــﺎ ﹺﺯ ﻋ‪‬ـﻠﹶﯽ ﺍﻟ ـﺪ‪‬ﻭﺍ ﹺﻡ ﴰﺎ‬ ‫ﺍﻯ ﺩﻭ ﺻﺪ ﻟﻌﻦ ﺑﺮ ﲤﺎﻡ ﴰﺎ‬

‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺟﻨﮓ ﭼﺎﻝﺩﻳﺮﺍﻥ ﳘﮥ ﳘﺖ ﺧﻮﻳﺶ ﺭﺍ ﺑﺮﺍﯼ ﺍﳒـﺎﻡ ﺁﻥ‬ ‫ﺭﺳﺎﻟﺖ ﺁﲰﺎﻧﯽ ﮐﻪ ﺍﺯ ﺟﺎﻧﺐ ﻧﻴﺎﮐﺎﻥ‪ ‬ﻣﻌﺼﻮﻣﺶ ﺑﺮﻋﻬـﺪﻩﺍﺵ ‪‬ـﺎﺩﻩ ﺷـﺪﻩ ﺑـﻮﺩ ﮐﻮﺷـﻴﺪ‪،‬‬ ‫‪ -1‬ﺧﻼﺻﺔ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۳۷۵ ،‬‬

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‫‪۲۶۰‬‬ ‫ﻭ ﺑﻴﺶ ﺍﺯ ‪ ۲۵‬ﺩﺭ ﺻﺪ ﺍﺯ ﻣﺮﺩﻡ ﮐﺸﻮﺭ ﻣﺎ ﺭﺍ ﺩﺭ ﺟﻨﮕﻬﺎ ﻭ ﻗﺤﻄﻴﻬﺎ ﻭ ﻭﺑﺎﯼ ﺳﺎﺧﺘﮕﯽ ﻧﺎﺑﻮﺩ‬ ‫ﮐﺮﺩ ﺗﺎ ﺭﻳﺸﮥ ﺍﻫﻞ »ﻣﺬﻫﺐ ﻣﻨﺴﻮﺥ« ﮐﻪ ﺩﴰﻨﺎﻥ ﺩﻳﻦﹺ ﺍﻭ ﺑﻮﺩﻧﺪ ﺭﺍ ﺑﺮﺍﻧـﺪﺍﺯﺩ‪ .‬ﺩﺭ ﺍﻳـﻦﺭﺍﻩ‬ ‫ﺑﺎﺯﺭﮔﺎﻧﯽ ﻭ ﮐﺸﺎﻭﺭﺯﯼ ﻭ ﺻﻨﻌﺖ ﺩﺭ ﮐﺸﻮ ﹺﺭ ﻣﺎ ﻭﺭﺷﮑﺴﺘﻪ ﺷﺪ‪.‬‬

‫ﺩﺭ ﺳﺎﳍﺎﯼ ﺁﺧﺮ ﻋﻤﺮ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﮐـﻪ ﺩﺳـﺘﻬﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺍﺯ ﺍﻣـﻮﺍﻝ ﺗـﺎﺭﺍﺟﯽ ﭘـﺮ‬

‫ﺷﺪﻩ ﺑﻮﺩ ﻭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻧﻴﺰ ﺩﺭﺧﻮﺩ ﻓﺮﻭﺭﻓﺘﻪ ﻭ ﺩﺭ ﻫﻢ ﺷﮑﺴﺘﻪ ﺑﻮﺩ ﻭ ﺩﻳﮕـﺮ ﺗـﻮﺟﻬﯽ ﺑـﻪ‬

‫ﺭﺳﺎﻟﺖ‪ ‬ﺳﺎﺑﻖ ﳕﯽﳕﻮﺩ‪ ،‬ﺍﻧﺪﮐﯽ ﺍﺯ ﺧﺸﻮﻧﺘﻬﺎ ﮐﺎﺳﺘﻪ ﺷﺪ‪ .‬ﺁﻥ ﲞـﺶ ﺍﺯ ﻣـﺮﺩﻡ ﮐـﺸﻮﺭ ﮐـﻪ‬ ‫ﻧﺴﺒﺖ ﺑﻪ ﺍﺣﮑﺎﻡ ﻣﺬﻫﺒﺸﺎﻥ ﺗﻌﻠﻖ ﺧﺎﻃﺮﯼ ﺩﺍﺷﺘﻨﺪ ﭼﻮﻥ ﻣﯽﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ ﺗﱪﺍﺋﻴﺎﻥ ﳘـﺎﻥ‬

‫ﺑﺰﻫﮑﺎﺭﺍﻥ ﻭ ﺍﻭﺑﺎﺷﺎﻥ ﺩﻳﺮﻭﺯﻳﻦﺍﻧﺪ ﮐﻪ ﺟﺰ ﺑﺰﻫﮑﺎﺭﯼ ﻭ ﲨﻊ ﻣﺎﻝ ﻫـﺪﻓﯽ ﻧﺪﺍﺭﻧـﺪ‪ ،‬ﺑـﺮﺍﯼ‬ ‫ﺑﻴــﺮﻭﻥ ﺁﻣــﺪﻥ ﺍﺯ ﳐﻤــﺼﮥ ﺗﻔﺘــﻴﺶ ﻋﻘﺎﻳـﺪ‪ ‬ﻣﻼﻳــﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺩﺭﭘـﯽﹺ ﻳــﺎﻓﱳ ﺭﺍﻫﻬــﺎﯼ ﳒــﺎﺗﯽ‬

‫ﺑﺮﺁﻣﺪﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﺳﺮﺩﺳــﺘﻪﻫــﺎﯼ ﺗﱪﺍﺋﻴــﺎﻥ ﺭﺍ ﻣــﯽﺩﻳﺪﻧــﺪ ﻭ ﺑــﺎ ﭘــﺮﺩﺍﺧﱳ ﺭﺷــﻮﻩﻫــﺎﺋﯽ ﲢــﺖ‬

‫ﻋﻨـﻮﺍﻥ »ﺟﺰﻳــﻪ« )ﻣﺎﻟﻴــﺎﺗﯽ ﮐـﻪ ﮐــﺎﻓﺮ ﺑــﻪ ﻣـﺴﻠﻤﺎﻥ ﻣــﯽﺩﻫــﺪ( ﺧﻮﺩﺷـﺎﻥ ﺭﺍ ﺍﺯ ﺍﺟــﺮﺍﯼ ﺣﮑــﻢ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻣﻌــﺎﻑ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﺍﻳــﻦ ﺭﺳ ـﻢﹺ ﺩﺭﺁﻣــﺪﺯﺍ ﭼﻨــﺪﺍﻥ ﻋﻤﻮﻣﻴــﺖ ﻳﺎﻓــﺖ ﮐــﻪ ﻣﻼﻳــﺎﻥ‬ ‫‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺭﲰﻬــﺎﺋﯽ ﺑــﻪﻧــﺎﻡ »ﺑــﺎﺝ ﺭﻳــﺶ« ﻭ »ﺑــﺎﺝ ﻭﺿــﻮ« ﻭ »ﺑــﺎﺝ ﳕــﺎﺯ« ﺭﺍ ﺩﺭ ﮐــﺸﻮﺭ ﺭﻭﺍﺝ‬ ‫ﺩﺍﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺑﺎﺟﻬﺎ ﺭﺍ ﮐﺴﺎﻧﯽ ﺑﻪ ﻣﻼﻳﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﻣﯽﭘﺮﺩﺍﺧﺘﻨﺪ ﮐـﻪ ﺗﻈـﺎﻫﺮ ﺑـﻪ ﺷـﻴﻌﻪﮔـﺮﯼ‬

‫ﻣﯽﮐﺮﺩﻧﺪ ﻭ »‪‬ﻤﺖ ﺳـﻨﯽ ﺑـﻮﺩﻥ ﺑـﺮ ﺁ‪‬ـﺎ ﻣـﯽﺭﻓـﺖ« ﻭ ﻣـﯽﺧﻮﺍﺳـﺘﻨﺪ ﮐـﻪ ﻫـﻢ ﳕﺎﺯﺷـﺎﻥ ﺭﺍ‬ ‫ﲞﻮﺍﻧﻨﺪ ﻭ ﻫﻢ ﺍﺯ ﺁﺯﺍﺭ ﺗﱪﺩﺍﺭﺍﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺩﺭ ﺍﻣﺎﻥ ﺑﺎﺷﻨﺪ‪ .‬ﭼﻮﻧﮑﻪ ﺍﻳﻦ ﺑﺎﺟﻬﺎ ﺩﺭﺁﻣـﺪﻫﺎﯼ‬

‫ﺍﻧﺒــﻮﻫﯽ ﺑــﻪ ﺟﻴــﺐ ﻣﻼﻳــﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺳــﺮﺍﺯﻳﺮ ﻣــﯽﮐــﺮﺩ‪ ،‬ﻣﻼﻳــﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺑــﺎﺝ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ‬ ‫ﻣﯽﮔﺮﻓﺘﻨﺪ ﻭ ﺩﺭﺑﺮﺍﺑﺮ ﳕﺎﺯ ﮔﺰﺍﺭﺩﻥ ﻳﺎ ﺭﻳﺶ ﮔﺬﺍﺷﱳﹺ ﺑﺎﺝﭘﺮﺩﺍﺯﺍﻥ ﺍﻏﻤـﺎﺽ ﻣـﯽﮐﺮﺩﻧـﺪ‪.‬‬

‫ﻭﻟــﯽ ﻣﻌﻠــﻮﻡ ﺍﺳــﺖ ﮐــﻪ ﻓﻘــﻂ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺗــﻮﺍﻥ‪ ‬ﻣــﺎﻟﯽﹺ ﮐــﺎﻓﯽ ﺩﺍﺷــﺘﻨﺪ ﻗــﺎﺩﺭ ﺑــﻪ ﭘــﺮﺩﺍﺧﱳ‬ ‫ﺑﺎﺟﻬــﺎﯼ ﮔــﺰﺍﻑ ﲢﻤﻴﻠــﯽ ﻣﻼﻳــﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺑﻮﺩﻧــﺪ‪ .‬ﻭ ﭼﻮﻧﮑــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﳘــﮥ ﮐــﺸﻮﺭ ﺭﺍ‬

‫ﺗــﺎﺭﺍﺝ ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ‪ ،‬ﺍﻧــﺪﮎ ﺑﻮﺩﻧــﺪ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺑﺘﻮﺍﻧﻨــﺪ ﺑــﺎﺝ ﻣﻘﺮﺭﺷــﺪﻩ ﺭﺍ ﺑﭙﺮﺩﺍﺯﻧــﺪ‪ ،‬ﻭ‬ ‫ﺑﻴﺸﻴﻨﮥ ﻣﻠﺖ ﻫﻴﭻ ﺭﺍﻫﯽ ﺟﺰ ﺗﻐﻴﻴـﺮ ﻣـﺬﻫﺐ ﻧﺪﺍﺷـﺘﻨﺪ‪ .‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﻣﻼﻳـﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽ ﻳﮑـﯽ‬ ‫ﺍﺯ ﺳــﻪ ﺭﺍﻩ ﺭﺍ ﻓــﺮﺍﺭﻭﯼ ﻣﻠــﺖ ‪‬ــﺎﺩﻩ ﺑﻮﺩﻧــﺪ‪ :‬ﻳــﺎ ﮐــﺸﺘﻪ ﺷــﻮﻧﺪ ﻳــﺎ ﺗﻐﻴﻴــﺮ ﻣــﺬﻫﺐ ﺩﻫﻨــﺪ ﻳــﺎ‬

‫ﺑﺎﺟﻬــﺎﯼ ﮐــﻼﻥ‪ ‬ﻣﻘﺮﺭﺷــﺪﻩ ﺭﺍ ﺑﭙﺮﺩﺍﺯﻧــﺪ‪ .‬ﺑــﺴﻴﺎﺭ ﺑﻮﺩﻧــﺪ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺑــﺮﺍﯼ ﮔﺮﻳــﺰ ﺍﺯ ﺑــﺎﺝ‬ ‫ﮔﺰﺍﻑ‪ ‬ﺗﱪﺍﺋﻴﺎﻥ ﺗﻐﻴﻴﺮ ﻣﺬﻫﺐ ﻣﯽﺩﺍﺩﻧﺪ ﻭ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺁﺳﻮﺩﻩ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬

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‫‪www.IrPDF.com‬‬

‫‪۲۶۱‬‬ ‫ﺑـ ــﻪﺯﻭﺩﯼ ﻣﻼﻫـ ــﺎﯼ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـ ــﯽ ﻣﺘﻮﺟـ ــﻪ ﺷـ ــﺪﻧﺪ ﮐـ ــﻪ ﻧـ ــﺴﺐ ﺳـ ــﻴﺎﺩﺕ ﺩﺍﺷـ ــﱳ ﺍﺣﺘـ ــﺮﺍﻡ‬ ‫ﺑــﯽﻣﺎﻧﻨــﺪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺑﺮﺧﻮﺍﻫــﺪ ﺍﻧﮕﻴﺨــﺖ ﻭ ﺑﻴــﺸﺘﺮﻳﻦ ﺍﻣﺘﻴــﺎﺯ ﺩﺭﭘــﯽ ﺧﻮﺍﻫــﺪ ﺁﻭﺭﺩ‪ .‬ﺩﺭ‬ ‫ﺯﻣــﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻫــﻴﭻ ﻧــﺸﺎﻧﯽ ﺍﺯ ﻭﺟــﻮﺩ ﺳــﺎﺩﺍﺕ ﺍﻭﻻﺩ ﻋﻠــﯽ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺩﺍﺩﻩ ﻧــﺸﺪﻩ‬ ‫ﺍﺳﺖ‪ ،‬ﻭ ﺗﻨﻬﺎ ﮐﺴﯽ ﮐﻪ ﺳﻴﺪ ﺍﻭﻻﺩ ﻋﻠﯽ ﺷﻨﺎﺧﺘﻪ ﻣﯽﺷﺪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻮﺩ‪ .‬ﺍﻣﺎ ﺩﺭ ﺯﻣﺎﻥ‬

‫ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﴰﺎﺭ ﺑﺴﻴﺎﺭﯼ ﺳﻴﺪ ﺩﺭ ﻣﻴﺎﻥ ﺩﺳﺘﻪﺟﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺳﺮ ﺑﺮﺁﻭﺭﺩﻧﺪ‪.‬‬

‫ﺗﺎ ﭘﺎﻳﺎﻥ ﺳﻠﻄﻨﺖ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺭﻫﱪﺍﻥ ﺩﺳﺘﻪﺟﺎﺕ ﺗﱪﺍﻳﯽ ﮐـﻪ »ﻣﻴـﺮ«‬

‫)ﻳﻌﻨــﯽ ﻓﺮﻣﺎﻧــﺪﻩ( ﻧﺎﻣﻴــﺪﻩ ﻣــﯽﺷــﺪﻧﺪ ﺗﺒــﺪﻳﻞ ﺑــﻪ »ﻣﻴــﺮﺯﺍ« ﺷــﺪﻧﺪ‪ .‬ﻣﻴــﺮﺯﺍ ﺻــﻔﺘﯽ ﺑــﻮﺩ ﮐــﻪ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﻪ ﻫــﺮ ﺍﻳﺮﺍﻧ ـﯽﹺ ﺑﺎﺳــﻮﺍﺩﯼ ﺩﺍﺩﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺩﺭ ﺩﺳﺘﮕﺎﻫــﺸﺎﻥ ﮐــﺎ ﹺﺭ ﻧﻮﻳــﺴﻨﺪﮔﯽ‬ ‫ﻣﯽﮐﺮﺩ ﺍﻋﻢ ﺍﺯ ﺣﺴﺎﺑﺪﺍﺭﯼ ﻳﺎ ﻫﺮ ﺷﻐﻞ ﺩﻳﮕﺮ ﮐﻪ ﻧﻮﻳـﺴﻨﺪﮔﯽ ﻣـﯽﻃﻠﺒﻴـﺪ‪ .‬ﻟـﺬﺍ ﻣﻴـﺮﺯﺍ ﻧـﺰﺩ‬

‫ﺁ‪‬ــﺎ ﻣﻌــﺎﺩﻝ »ﺩﺑﻴــﺮ« ﺑــﻮﺩ )ﻳﻌﻨــﯽ ﮐﺎﺭﻣﻨــﺪ ﺍﺩﺍﺭﯼ(‪ .‬ﺗﱪﺍﺋﻴــﺎﻥ ﻧﻴــﺰ ﺑــﻪ ﺳــﺮﺍﻥ‪ ‬ﺧﻮﺩﺷــﺎﻥ ﮐــﻪ‬ ‫ﺳﻮﺍﺩ ﺩﺍﺷﺘﻨﺪ ﻣﻴﺮﺯﺍ ﮔﻔﺘﻨﺪ )ﻳﻌﻨﯽ ﺑﺎﺳﻮﺍﺩ(‪ .‬ﻧﺰﺩ ﺁ‪‬ﺎ ﻣﻴﺮﺯﺍ ﻣﻔﻬﻮﻡ ﻣﻌﻨـﻮﯼ ﻫـﻢ ﺩﺍﺷـﺖ‪.‬‬

‫ﻣﻴﺮﺯﺍ ﺩﺭ ﻣﻴﺎﻥ ﺗﱪﺍﺋﻴﻬﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻣﻔﻬﻮﻡ ﻧﻮﻳﻨﯽ ﮔﺮﻓﺖ‪ ،‬ﻭ ﺍﻳﺤﺎﺀ ﻣﯽﮐﺮﺩ ﮐﻪ ﺩﺍﺭﻧـﺪﻩﺍﺵ‬ ‫ﻼ ﻳﮑــﯽ ﺍﺯ ﻣــﺎﺩﺭﺍﻥ ﭘــﺪﺭﺍﻧﺶ ﺩﺭ ﺯﻣــﺎﻧﯽ‬ ‫ﭘﻴﻮﻧــﺪ ﻣــﺎﺩﺭﯼ ﺑــﺎ ﺳــﺎﺩﺍﺕ ﺍﻭﻻﺩ ﻋﻠــﯽ ﺩﺍﺭﺩ؛ ﻣــﺜ ﹰ‬ ‫ﺳﻴﺪﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻳﮏ ﲢﻮﻝ ﺩﻳﮕـﺮﯼ ﺗـﺎ ﭼﻨـﺪ ﺳـﺎﻝ ﺩﻳﮕـﺮ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻳـﻦ ﻣﻴﺮﺯﺍﻫـﺎ‬ ‫ﲰــﺎ ﺻــﻔﺖ‪ ‬ﺳــﻴﺪ ﮔﺮﻓﺘﻨــﺪ ﻭ ﺷــﮕﻔﺖ‬ ‫ﺗﺒــﺪﻳﻞ ﺑــﻪ ﺳــﻴﺪ ﺷــﺪﻧﺪ ﻭ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺭ ‪‬‬

‫ﺁﻧﮑــﻪ ﻣﺜــﻞ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺍﺯ ﻧﻮﺍﺩﮔــﺎﻥ ﺍﻣــﺎﻡ ﻣﻮﺳــﺎ ﺍﻟﮑــﺎﻇﻢ ﻓﺮﺯﻧــﺪ ﺍﻣــﺎﻡ ﺟﻌﻔــﺮ ﺍﻟــﺼﺎﺩﻕ‬ ‫ﺷــﺪﻧﺪ‪ .‬ﺩﺭ ﺁﻏــﺎﺯ‪ ،‬ﻧــﺸﺎﻧﮥ ﺳــﻴﺪ ﺑــﻮﺩﻥ ﻧــﺰﺩ ﺗﱪﺍﺋﻴــﺎﻥ ﭘﺎﺭﭼــﮥ ﺳــﺒﺰﺭﻧﮓ ﺑــﺮ ﮐــﻼﻩ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬

‫ﭘﻴﭽﻴﺪﻥ ﻳﺎ ﺷﺎﻝ ﺳﺒﺰﺭﻧﮓ ﺑﺮ ﮐﻤﺮ ﺑﺴﱳ ﺑﻮﺩ‪ .‬ﳘﻴﻦﮐﻪ ﮐﺴﯽ ﭘﺎﺭﭼﮥ ﺳـﺒﺰﯼ ﺑـﺮ ﮐﻼﻫـﺶ‬

‫ﻣــﯽﭘﻴﭽﻴــﺪ ﻳــﺎ ﺷـﺎﻝ ﺳــﺒﺰﯼ ﺑــﺮ ﮐﻤــﺮ ﻣــﯽﺑــﺴﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻣــﯽﭘﻨﺪﺍﺷــﺘﻨﺪ ﮐــﻪ ﺍﻭ ﺳــﻴﺪ ﺍﻭﻻﺩ‬

‫ﻋﻠﯽ ﺍﺳﺖ؛ ﻟﺬﺍ ﺑﻪ ﺍﻭ ﺍﺣﺘﺮﺍﻡ ﻣﯽ‪‬ﺎﺩﻧﺪ ﻭ ﻣﻘﺎﻣﺶ ﺭﺍ ﺑﺎﻻ ﻣﯽﺑﺮﺩﻧﺪ‪ .‬ﻓﺮﻣﺎﻥﺑﺮﺍﻥ ﺟﺎﻫﻞﹺ‬

‫‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﻫﻢ ﺑﯽﻣﻴﻞ ﻧﺒﻮﺩﻧﺪ ﮐﻪ ﺭﺋﻴﺴﺸﺎﻥ ﺳـﻴﺪ ﺑﺎﺷـﺪ‪ .‬ﻃﺒﻴﻌـﯽ ﺑـﻮﺩ ﮐـﻪ ﺍﻓـﺮﺍﺩ ﻳـﮏ ﺩﺳـﺘﻪ‬

‫ﺍﮔﺮ ﻫﻢ ﺭﺋﻴﺴﺸﺎﻥ ﺭﺍ ﺑﻪﺧﻮﺑﯽ ﻣﯽﺷﻨﺎﺧﺘﻨﺪ ﺗﺮﺟﻴﺢ ﻣﯽﺩﺍﺩﻧﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﺳﻴﺪ ﺑﻨﻤﺎﻳﺎﻧﻨﺪ ﺗﺎ‬ ‫ﺑـﺮ ﺍﳘﻴــﺖ ﺧﻮﺩﺷــﺎﻥ ﺍﻓــﺰﻭﺩﻩ ﺷــﻮﺩ‪ .‬ﺍﻳــﻦ ﺑــﻮﺩ ﮐــﻪ ﺳــﻴﺪﭘﺮﻭﺭﯼ ﺍﺯ ﺷــﻴﻮﻩﻫــﺎﯼ ﺩﺳــﺘﻪﺟــﺎﺕ‬ ‫‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺍﺯ ﺯﻣﺎﻥ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺑﻪﺑﻌﺪ ﺷﺪ‪ .‬ﻭﻟﯽ ﭼﻪﮔﻮﻧﻪ؟‬

‫ﺗــﺼﻮﺭ ﺍﻳــﻦ ﺍﻣــﺮ ﺑــﺴﻴﺎﺭ ﺁﺳــﺎﻥ ﺍﺳــﺖ‪ .‬ﻳــﮏ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﮐــﻪ ﺩﺭ ﻳــﮏ ﺷــﻬﺮﯼ ﺩﺭ ﻣﻴــﺎﻥ‬

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‫‪۲۶۲‬‬ ‫ﲨﻌﯽ ﺍﺯ ﺗﱪﺍﺋﻴﻬﺎ ﺭﻳﺎﺳﺖ ﺩﺍﺷﺘﻪ ﻭ ﻣﻴﺮ ﺑﻮﺩﻩ ﭼﻨﺪﯼ ﺑﻌﺪ ﻣﻴـﺮﺯﺍ ﺷـﺪﻩ ﻭ ﺷـﺎﻝ ﺳـﺒﺰﺭﻧﮕﯽ‬ ‫ﺑﺮ ﮐﻤﺮ ﺑﺴﺘﻪ‪ ،‬ﭘـﺲ ﺍﺯ ﻣـﺪﺗﯽ ﭘﺎﺭﭼـﮥ ﺳـﺒﺰﯼ ﺑـﺮ ﮐﻼﻫـﺶ ﭘﻴﭽﺎﻧـﺪﻩ‪ ،‬ﺳـﭙﺲ ﺍﺭﺗﻘـﺎﯼ ﻣﻘـﺎﻡ‬ ‫ﻳﺎﻓﺘﻪ ﻭ ﺑﺮﺍﯼ ﺑﻪﺩﺳﺖ ﮔﺮﻓﱳ ﺭﻫﱪﯼ ﻳﮏ ﺩﺳﺘﮥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽﹺ ﺩﻳﮕـﺮ ﺑـﻪ ﺷـﻬﺮ ﺩﻳﮕـﺮﯼ ﺭﻓﺘـﻪ ﻭ‬

‫ﺍﻳــﻦﺑــﺎﺭ ﺻــﻔﺖ ﺳــﻴﺪ ﺭﺍ ﺑــﻪ ﲤــﺎﻡ ﻣﻌﻨــﯽ ﺑــﺎ ﺧــﻮﺩﺵ ﺑــﻪ ﺁﻥ ﺷــﻬﺮ ﻣﻨﺘﻘــﻞ ﮐــﺮﺩﻩ ﻭ ﺗﱪﺍﺋﻴــﺎﻥ‪‬‬ ‫ﺍﻳﻦﺷﻬﺮ ﻭﯼﺭﺍ ﺳﻴﺪ ﻧﻮﺍﺩﮤ ﺍﻣﺎﻡ ﮐﺎﻇﻢ )ﳘﺎﻥ ﮐـﻪ ﺟـﺪ‪ ‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻮﺩ( ﭘﻨﺪﺍﺷـﺘﻪﺍﻧـﺪ‪.‬‬

‫ﻻ ﺗﱪﺍﺋﻴــﺎﻧﯽ ﮐــﻪ ﺑــﻪﺩﺭﺟــﮥ ﺳــﻴﺎﺩﺕ ﻣــﯽﺭﺳــﻴﺪﻧﺪ ﺍﺯ ﺻــﺪﺭ )ﺭﺋــﻴﺲ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨ ـﯽﹺ‬ ‫ﻣﻌﻤــﻮ ﹰ‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ( ﺣﮑ ـﻢﹺ ﺗﺄﻳﻴ ـﺪ‪ ‬ﺳ ــﻴﺎﺩﺕ ﻣــﯽﮔﺮﻓﺘﻨــﺪ‪ .‬ﺑــﺎ ﺷ ــﻨﺎﺧﺘﯽ ﮐــﻪ ﺍﺯ ﺻــﺪﺭﻫﺎﯼ ﺩﺳ ــﺘﮕﺎﻩ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺍﺭﻳﻢ )ﺧﻮﺩﺷﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﺭﻫﱪﺍﻥ ﺩﺳﺘﻪﺟﺎﺕ ﺗﱪﺍﻳﯽ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩﻧﺪ( ﺗﺼﻮﺭ‬ ‫ﺍﻳﻨﮑـﻪ ﺧﺮﻳــﺪﻥ ﺍﻳـﻦ ﺗﺄﻳﻴـﺪ‪ ‬ﺭﲰـﯽ ﺑــﺎ ﭘـﺮﺩﺍﺧﱳ ‪‬ــﺎﯼ ﻣـﺎﺩﯼ ﺍﻣــﺮﯼ ﺑـﻪﻏﺎﻳــﺖ ﺁﺳـﺎﻥ ﺑــﻮﺩﻩ‬

‫ﺍﺳﺖ ﺑﺮﺍﯼ ﻣﺎ ﺩﺷﻮﺍﺭ ﻧﻴﺴﺖ‪ .‬ﺳﺮﺍﻥ ﺩﺳـﺘﻪﺟـﺎﺕ ﺗﱪﺍﻳـﯽ ﻣـﺎﻝ ﮐـﺎﻓﯽ ﺍﺯ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﻏـﺎﺭﺕ‬

‫ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺑﺘﻮﺍﻧﻨــﺪ ﻫــﺮ ﻣﺒﻠﻐــﯽ ﮐــﻪ ﻻﺯﻡ ﺑﺎﺷــﺪ ﺑــﻪ ﺻــﺪﺭ ﺑﺪﻫﻨــﺪ ﺗــﺎ ﺑــﺮﺍﯼ ﺧﻮﺩﺷــﺎﻥ‬ ‫ﺗﺄﻳﻴﺪ ﺳﻴﺎﺩﺕ ﺑﮕﻴﺮﻧﺪ ﻭ ﺳﻴﺪ‪ ‬ﺭﲰﯽ ﺷﻮﻧﺪ‪.‬‬

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‫ﺩﺭ ﺍﻳﺮﺍﻥ ﭼﭙﺎﻭﻝ ﺍﻓﺘﺎﺩﻩ ﺑـﻮﺩ‪ .‬ﺭﺅﺳـﺎﯼ ﺩﺳـﺘﻪﺟـﺎﺕ ﺗﱪﺍﻳـﯽ ﺍﺯ ﻫـﺮ ﻭﺳـﻴﻠﻪﺋـﯽ ﺑـﺮﺍﯼ‬ ‫‪ -1‬ﺗﺒﺪﻳﻞ ﺑﻪ ﺳﻴﺪ ﺷﺪﻥ ﺗﺎ ﺍﻭﺍﺋﻞ ﳘﻴﻦ ﺳﺪﻩ ﻧﻴﺰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺯ ﺍﻣﻮﺭ ﺗﮑﺮﺍﺭﯼ ﺑﻮﺩ ﻭ ﺩﺭ ﺑﺴﻴﺎﺭ‬ ‫ﺟﺎﻫﺎ ﺍﺗﻔﺎﻕ ﻣﯽﺍﻓﺘﺎﺩ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﻣﺮﺩﺍﻥ ﳎﻬﻮﻝ ﺍﳍﻮﻳﻪ ﮐﻪ ﺍﺯ ﺟﺎﻫﺎﯼ ﻧﺎﺷﻨﺎﺧﺘﻪﺋﯽ ﻭﺍﺭﺩ‬ ‫ﻳﮏ ﺭﻭﺳﺘﺎﯼ ﺍﻳﺮﺍﻥ ﻣﯽﺷﺪﻧﺪ ﻭ ﺍﺩﻋﺎﻫﺎﺋﯽ ﺍﺑﺮﺍﺯ ﻣﯽﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﺯﻭﺩﯼ ﺑﻪ ﺳﻴﺪ ﺗﺒﺪﻳﻞ‬ ‫ﻣﯽﺷﺪﻧﺪ ﮐﻪ ﺑﺮﺧﯽ ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﻣﺎ ﺑﻪﻋﻨﻮﺍﻥ ﺳﻴﺪ ﻣﯽﺷﻨﺎﺳﻴﻢ ﻭﻟﯽ ﳕﯽﺩﺍﻧﻴﻢ ﮐﻪ ﺍﻫﻞ ﮐﺠﺎ ﻭ ﺍﺯ‬ ‫ﭼﻪ ﺧﺎﻧﺪﺍﻥ ﻭ ﺩﺍﺭﺍﯼ ﭼﻪ ﭘﻴﺸﻴﻨﻪﺋﯽ ﺑﻮﺩﻩ ﻭ ﺧﻮﻳﺶ ﻭ ﺗﺒﺎﺭﺷﺎﻥ ﭼﻪ ﮐﺴﺎﻧﯽ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻧﺎﻡ‬ ‫ﺷﻬﺮ ﻳﺎ ﺭﻭﺳﺘﺎﻳﺸﺎﻥ ﭼﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺷﺠﺮﻩﻧﺎﻣﻪ ﺩﺭﺳﺖ ﮐﺮﺩﻥ ﻫﻢ ﮐﻪ ﺍﻟﺒﺘﻪ ﺟ‪‬ﻬﺪﯼ‬ ‫ﳕﯽﻃﻠﺒﻴﺪ‪ .‬ﺗﻮ ﺍﮔﺮ ﻣﯽﺧﻮﺍﺳﺘﯽ ﮐﻪ ﺳﻴﺪ ﺷﻮﯼ ﮐﺎﻓﯽ ﺑﻮﺩ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﻧﺴﻞ ﺳﻮﻣﯽﻫﺎﯼ ﺍﻣﺎﻡ‬ ‫ﮐﺎﻇﻢ ﺭﺍ ﺑﺸﻨﺎﺳﯽ‪ ،‬ﻭ ﺑﺮﺍﯼ ﺧﻮﺩﺕ ﭘﺪﺭﺍﻧﯽ ﺑﺴﺎﺯﯼ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﭘﺸﺖ ﺍﻧﺪﺭ ﭘﺸﺖ ﺗﺎ ﺁﻥ ﺳﻴﺪ‬ ‫ﻼ ﺗﺎ ﻣﻮﺳﺎ ﺍﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻣﻮﺳﺎ ﺍﺑﻦ ﺟﻌﻔﺮ ﺑﺮﺳﺎﻧﯽ‪ .‬ﺍﻳﻦ ﳘﺎﻥ ﮐﺎﺭﯼ ﺑﻮﺩ ﮐﻪ ﭘﺪ ﹺﺭ‬ ‫ ﻣﺜ ﹰ‬ ‫ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻫﻢ ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﳕﯽﺷﺪ ﮐﻪ ﻧﻮﺍﺩﮤ ﺍﻣﺎﻡ ﺭﺿﺎ ﺷﺪ‪ ،‬ﺯﻳﺮﺍ ﺁﺧﺮﻳﻦ ﻓﺮﺩ‪‬‬ ‫ﺑﺎﺯﻣﺎﻧﺪﻩ ﺍﺯ ﻧﺴﻞ ﺍﻣﺎﻡ ﺭﺿﺎ ﺣﺠﺖ ﺍﺑﻦ ﺍﳊﺴﻦ ﻋﺴﮑﺮﯼ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﻏﻴﺒﺖ ﺑﻮﺩ‪ .‬ﻧﺴﻠﻬﺎﯼ‬ ‫ﺍﻣﺎﻡ ﮐﺎﻇﻢ ﺍﺯ ﭘﺴﺮﺍﻥ‪ ‬ﺩﻳﮕﺮﺵ ﻧﻴﺰ ﺗﺎ ﺳﺪﮤ ﺷﺸﻢ ﻫﺠﺮﯼ ﺑﻪﮐﻠﯽ ﻭﺭﺍﻓﺘﺎﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻭﻟﯽ ﻣﻬﻢ‬ ‫ﻧﺒﻮﺩ‪ .‬ﻣﯽﺷﺪ ﮐﻪ ﻧﻴﺎﮐﺎﻥ ﺗﺮﺍﺷﻴﺪ ﻭ ﭘﺸﺘﻬﺎﯼ ﺧﻮﺩ ﺭﺍ ﺑﻪﻣﻮﺳﺎ ﺍﻟﮑﺎﻇﻢ ﺭﺳﺎﻧﺪ‪.‬‬

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‫‪۲۶۳‬‬ ‫ﮔ ــﺮﺩﺁﻭﺭﯼ ﺛ ــﺮﻭﺕ ﺍﺳ ــﺘﻔﺎﺩﻩ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ‪ .‬ﺩﺭ ﺍﻳ ــﻦﺭﺍﻩ ﺭﻗﺎﺑﺘ ــﻬﺎﯼ ﺳ ــﺨﺘﯽ ﻣﻴ ــﺎﻥ ﺁ‪ ‬ــﺎ ﺩﺭ‬ ‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺷﻬﺮﻫﺎﯼ ﺑﺰﺭﮒ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ‪ .‬ﺑﺮﺧـﯽ ﺍﺯ ﺁ‪‬ـﺎ ﺩﺭ ﺍﻳـﻦ ﺭﻗﺎﺑﺘـﻬﺎ ﺗﻮﺳـﻂ ﺭﻗﻴﺒـﺎﻥ‬ ‫ﭼــﺎﻻﮐﺘﺮ ﺍﺯ ﺧﻮﺩﺷــﺎﻥ ﺍﺯ ﻣﻴــﺎﻥ ﺑﺮﺩﺍﺷــﺘﻪ ﺷــﺪﻧﺪ‪ .‬ﻣــﺮﺩﯼ ﮐــﻪ ﺍﺑﺘــﺪﺍ ﺩﺭ ﺍﺳــﭙﻬﺎﻥ ﻧــﺎﻡ ﻣﻴــﺮ‬ ‫ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﺑﺮ ﺧﻮﺩﺵ ‪‬ﺎﺩﻩ ﺑﻮﺩ‪ ،‬ﻭ ﺑﻪﺯﻭﺩﯼ ﺍﺩﻋـﺎﯼ ﺳـﻴﺎﺩﺕ ﮐـﺮﺩ‪ ،‬ﺩﺭ ﺷـﻬﺮ ﺍﺳـﭙﻬﺎﻥ‬ ‫ﺩﺳﺖ ﺗﻌﺪﯼ ﮔﺸﻮﺩ‪ ،‬ﻣﺎﳍﺎﯼ ﺑﺴﻴﺎﺭ ﮔﺮﺩ ﺁﻭﺭﺩ‪ ،‬ﺗﺎ ﻣﯽﺗﻮﺍﻧﺴﺖ ﮔﻨـﺪﻡ ﺑـﻪﺯﻭﺭ ﻣـﯽﺧﺮﻳـﺪ ﻭ‬

‫ﺥ ﮔ‪‬ـﺮﺍﻥ‬ ‫ﺩﺭ ﺍﻧﺒﺎﺭﻫﺎﻳﺶ ﻣﯽﺍﻧﺒﺎﺷﺖ‪ ،‬ﻗﺤﻄﯽ ﻣـﺼﻨﻮﻋﯽ ﺍﻳﺠـﺎﺩ ﻣـﯽﮐـﺮﺩ ﻭ ﮔﻨـﺪﻡ ﺭﺍ ﺑـﻪﻧـﺮ ﹺ‬

‫ﺑﻪﻣﺮﺩﻡﹺ ﺑﻴﭽﺎﺭﻩ ﻣﯽﻓﺮﻭﺧﺖ‪ .‬ﻳﮑﺒﺎﺭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪ ﺍﺳﭙﻬﺎﻥ ﺭﻓﺖ ﻭ ﺭﻗﻴﺒﺎﻥ‪ ‬ﻣﻴﺮ ﻏﻴﺎﺙ‬

‫ﺍﻟﺪﻳﻦ ﺍﺯ ﺍﻭ ﺑﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺷـﮑﺎﻳﺖ ﻓﺮﺳـﺘﺎﺩﻧﺪ ﮐـﻪ ﺑـﻪﺭﻋﺎﻳـﺎ ﺗﻌـﺪﯼ ﻣـﯽﮐﻨـﺪ ﻭ ﻗﺤﻄـﯽ‬

‫ﻣﺼﻨﻮﻋﯽ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﻣﺮﺩﻡ ﺑﺴﻴﺎﺭﯼ ﮐﻪ ﺗﻮﺍﻥ ﻣـﺎﻟﯽ ﺑـﺮﺍﯼ ﺧﺮﻳـﺪﻥ ﮔﻨـﺪﻡﹺ ﮔـﺮﺍﻥ‬ ‫ﻧﺪﺍﺷﺘﻪﺍﻧﺪ ﺩﺭ ﺍﺳﭙﻬﺎﻥ ﺍﺯ ﻗﺤﻄﯽ ﺗﻠﻒ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﻭ ﺭﺍ ﺑﻪﺣـﻀﻮﺭ ﻃﻠﺒﻴـﺪ ﻭ‬

‫ﺡ ﻣﺒـﺎﺭﮎ ﺍﻣﻴﺮﺍﳌـﺆﻣﻨﻴﻦ ﻭ ﺳـ ﹺﺮ ﻣﺒـﺎﺭﮎ‪ ‬ﺷــﺎﻩ« ﺳـﻮﮔﻨﺪ ﺩﺍﺩ ﮐـﻪ ﺑﮕﻮﻳـﺪ ﮔﻨـﺪﻡ ﻭ ﺟــﻮ‬ ‫»ﺑـﻪﺭﻭ ﹺ‬

‫ﺍﻧﺒﺎﺭ ﻧﮑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﺳﻮﮔﻨﺪ ﺧﻮﺭﺩ‪ ،‬ﻭﻟﯽ ﺭﻗﻴﺒﺎﻧﺶ ﺑﻪﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﻃـﻼﻉ ﺩﺍﺩﻧـﺪ ﮐـﻪ‬ ‫ﺍﻧﺒﺎﺭﻫــﺎﻳﺶ ﭘــﺮ ﺍﺯ ﻏﻠــﻪ ﺍﺳــﺖ‪ .‬ﭼﻮﻧﮑــﻪ ﺩﺭ ﺣــﻀﻮﺭ ﺷــﺎﻩ ﺳــﻮﮔﻨﺪ ﺩﺭﻭﻍ ﺧــﻮﺭﺩﻩ ﺑــﻮﺩ ﺷــﺎﻩ‬

‫ﺩﺳــﺘﻮﺭ ﺩﺍﺩ ﺍﻭ ﺭﺍ ﭘــﺎﺭﻩ ﭘــﺎﺭﻩ ﮐﺮﺩﻧــﺪ‪ ١.‬ﻧﻨﻮﺷــﺘﻪﺍﻧــﺪ ﮐــﻪ ﮔﻮﺷــﺘﺶ ﺭﺍ ﺧﻮﺭﺩﻧــﺪ ﻳــﺎ ﻧــﻪ! ﻭﻟــﯽ‬

‫ﻻ ﻫﺮﮐﻪ ﭘﺎﺭﻩ ﭘﺎﺭﻩ ﻣﯽﺷﺪ ﮔﻮﺷﺘﺶ ﺭﺍ ﻧﻴﺰ ﻣﯽﺧﻮﺭﺩﻧﺪ‪.‬‬ ‫ﻣﻌﻤﻮ ﹰ‬

‫ﺗﱪﺍﺋﻴﺎﻥ ﺩﺭ ﺷﻬﺮﻫﺎﯼ ﺑـﺰﺭﮒ ﺑـﺮﺍﯼ ﺁﻧﮑـﻪ ﻣـﺮﺩﻡ ﺭﺍ ﺧﺎﻧـﻪﺑـﻪﺧﺎﻧـﻪ ﺭﺍ ﺑﻴﺎﺯﻣﺎﻳﻨـﺪ ﮐـﻪ‬

‫ﺁﻳﺎ ﺗﺎ ﮐﻨﻮﻥ ﺳـﻨﯽ ﻣﺎﻧـﺪﻩﺍﻧـﺪ ﻳـﺎ ﺑـﻪ ﻣـﺬﻫﺐ ﺣـﻖ ﺩﺭﺁﻣـﺪﻩﺍﻧـﺪ‪ ،‬ﺩﺳـﺘﻪﲨﻌـﯽ ﻭ ﺩﺷـﻨﻪ ﻭ ﺗـﱪ‬ ‫ﺑﻪﺩﺳﺖ ﺩﺭ ﮐﻮﭼﻪﻫﺎ ﺑﻪﺭﺍﻩ ﻣﯽﺍﻓﺘﺎﺩﻧﺪ ﻭ ﺑﻪﺩ ﹺﺭ ﻫﺮ ﺧﺎﻧﻪﺋﯽ ﮐﻪ ﻣﯽﺭﺳﻴﺪﻧﺪ ﻣﯽﺍﻳﺴﺘﺎﺩﻧﺪ‬

‫ﻭ ﺑﺎﻧﮓ‪» ‬ﻟﻌﻨﺖ ﺑﺮ…« ﻣﯽﺯﺩﻧﺪ ﻭ ﻧﺎﻣﻬﺎﯼ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺎﺋﺸﻪ ﺭﺍ ﻣﯽﺁﻭﺭﺩﻧـﺪ‪ .‬ﺍﻫـﻞ‬ ‫ﻫﺮ ﺧﺎﻧﻪﺋﯽ ﮐﻪ ﺑﻴﺮﻭﻥ ﳕﯽﺁﻣﺪﻧﺪ ﻭ ﺑﺎﻧﮓ‪» ‬ﺑﻴﺶ ﺑﺎﺩ ﻭ ﮐـﻢ ﻣﺒـﺎﺩ« ﺑﺮﳕـﯽﺁﻭﺭﺩﻧـﺪ ﻣـﻮﺭﺩ‬

‫ﺗﻌــﺮﺽ ﺟــﺎﻧﯽ ﻭ ﻣــﺎﻟﯽ ﻭ ﻧﺎﻣﻮﺳــﯽ ﻗــﺮﺍﺭ ﻣــﯽﮔﺮﻓﺘﻨــﺪ‪ .‬ﺍﻳــﻦ ﺭﺳــﻢ ﺭﺍ ﺧــﻮﺩ‪ ‬ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ‬

‫ﳔــﺴﺘﻴﻦﺑــﺎﺭ ﺑــﺮﺍﯼ ﻣــﺮﺩﻡ ﺍﺭﺩﺑﻴــﻞ ﺑــﻪﮐــﺎﺭ ﺑــﺮﺩ‪ ،‬ﻭ ﺑــﺴﻴﺎﺭ ﻣﻮﻓﻘــﺖﺁﻣﻴــﺰ ﻫــﻢ ﺑــﻮﺩ؛ ﻭ ﭼ ــﻪ‬ ‫ﺧﺎﻧﻪﻫﺎ ﮐﻪ ﺩﺭ ﺍﺭﺩﺑﻴﻞ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻩ ﺷﺪ ﻭ ﭼﻪ ﺑﺴﻴﺎﺭ ﻣﺮﺩﻡ ﮐﻪ ﺑﺎ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻧـﺸﺎﻥ ﺩﺭ‬ ‫‪ -1‬ﺟﻬﺎﻧﮕﺸﺎﯼ ﺧﺎﻗﺎﻥ‪.۲۲۷ ،‬‬

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‫‪۲۶۴‬‬ ‫ﺧﺎﻧـﮥ ﺧﻮﺩﺷــﺎﻥ ﺑــﻪﺁﺗــﺶ ﺳـﻮﺧﺘﻨﺪ‪ .‬ﻫــﺪﻑ ﺍﻭﻟﻴــﮥ ﺗﱪﺍﺋﻴــﺎﻥ ﺍﺯ ﺍﻳـﻦ ﮐــﺎﺭ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﺑــﺮﺍﯼ‬ ‫ﺗﻌــﺮﺽ ﺑــﻪﻣــﺮﺩﻡ ‪‬ﺎﻧــﻪﺟــﻮﻳﯽ ﮐﻨﻨــﺪ‪ .‬ﮔــﺮﺩﺁﻭﺭﯼ ﻣــﺎﻝ ﻭ ﲡــﺎﻭﺯ ﻧﺎﻣﻮﺳــﯽ ﳔــﺴﺘﻴﻦ ﻫــﺪﻑ‬ ‫ﺁ‪‬ﺎ ﺑﻮﺩ‪ .‬ﺩﺳﺘﮥ ﺗﱪﺍﺋﻴﺎﻥ ﻭﻗﺘﯽ ﻭﺍﺭﺩ ﺑﺎﺯﺍﺭﻫﺎ ﻣﯽﺷﺪﻧﺪ ﺑﺮ ﺩ ﹺﺭ ﻫﺮ ﺩﮐﺎﻧﯽ ﮐﻪ ﻣـﯽﺭﺳـﻴﺪﻧﺪ‬ ‫ﻣ ــﯽﺍﻳ ــﺴﺘﺎﺩﻧﺪ ﻭ ﺑﺎﻧــﮓ‪» ‬ﻟﻌﻨ ــﺖ ﺑ ــﺮ…« ﻣ ــﯽﺯﺩﻧ ــﺪ‪ .‬ﺩﮐ ــﺎﻥﺩﺍﺭ ﺑﻴﭽ ــﺎﺭﻩ ﳎﺒ ــﻮﺭ ﺑ ــﻮﺩ ﮐ ــﻪ‬

‫ﺑﺮﺧﻴﺰﺩ ﻭ ﺑﮕﻮﻳﺪ »ﺑﻴﺶ ﺑﺎﺩ ﻭ ﮐﻢ ﻣﺒﺎﺩ«‪ .‬ﺍﻳـﻦﮔﻮﻧـﻪ ﺍﻳﺮﺍﻧـﯽﹺ ﺑﻴﭽـﺎﺭﻩ ﲤـﺮﻳﻦ ﻣـﯽﮐـﺮﺩ ﮐـﻪ‬

‫ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺯﻧﺪﻩ ﲟﺎﻧﺪ ﻳﺎ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺯﻥ ﻭ ﺑﭽﻪﺍﺵ ﻣﻮﺭﺩ ﺗﻌﺮﺽ ﺗﱪﺍﺋﻴـﺎﻥ ﻗـﺮﺍﺭ ﻧﮕﻴـﺮﺩ‬ ‫ﻭ ﻣ ــﺎﻟﺶ ﺗ ــﺎﺭﺍﺝ ﻧ ــﺸﻮﺩ ﻧﻔ ــﺎﻕ ﻭ ﺩﻭﺭﻭﻳ ــﯽ ﺑﻴ ــﺎﻣﻮﺯﺩ؛ ﻭ ﻋﻘﻴ ــﺪﮤ ﺩﺭﻭﻧ ــﻴﺶ ﭼﻴ ــﺰﯼ ﺑﺎﺷ ــﺪ ﻭ‬

‫ﻋﻘﻴــﺪﮤ ﺑﻴــﺮﻭﻧﻴﺶ ﭼﻴــﺰ ﺩﻳﮕــﺮﯼ‪ .‬ﺍﻳﺮﺍﻧ ـﯽﹺ ﺑﻴﭽــﺎﺭﻩ ﮐــﻪ ﺭﻭﺯﮔــﺎﺭﯼ ﻳــﮏ ﺍﺳــﻼﻣﯽ ﺑــﺎ ﺯﻭﺭ‬

‫ﴰﺸﻴﺮ ﺑﺮ ﺍﻭ ﲢﻤﻴﻞ ﺷﺪﻩ ﺑﻮﺩ ﺍﮐﻨﻮﻥ ﻳﮏ ﺍﺳﻼﻡ ﺩﻳﮕﺮﯼ ﺑﺮ ﺍﻭ ﲢﻤﻴﻞ ﻣﯽﺷﺪ ﮐﻪ ﺑﺎ ﺁﻥ‬

‫ﺍﺳﻼﻣﯽ ﮐﻪ ﺍﮐﻨﻮﻥ ﺗﺒﺪﻳﻞ ﺑﻪﻫﻮﻳـﺖ ﺍﻭ ﺷـﺪﻩ ﺑـﻮﺩ ﺗﻔـﺎﻭﺕ ﺍﺳﺎﺳـﯽ ﺩﺍﺷـﺖ‪ .‬ﻧـﻪ ﺁﻥ ﺍﺳـﻼﻡﹺ‬

‫ﺍﻭﻟﯽ ﮐﻪ ﺟﻬﺎﺩﮔﺮﺍﻥ‪ ‬ﻋﺮﺏ ﺑـﺮ ﺗﻴﻐـﮥ ﴰـﺸﻴﺮ ﺑـﺮﺍﻳﺶ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧـﺪ ﺩﻳـﻦﹺ ﻣﻠـﯽ ﺍﻭ ﺑـﻮﺩ ﻭ ﻧـﻪ‬

‫ﺍﻳﻦ ﺍﺳﻼﻡﹺ ﺩﻭﻣﯽ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻭﻟﯽ ﺭﺍ ﺍﺭﻋﺎﺏ ﻭ ﮐﺸﺘﺎﺭ ﻭ ﲣﺮﻳﺐﹺ ﻋﺮ‪‬ـﺎ‬ ‫ﺑﻪﺍﻭ ﲢﻤﻴﻞ ﮐﺮﺩﻩ ﺑﻮﺩ ﻭ ﺩﻭﻣﯽ ﺭﺍ ﺍﺭﻋﺎﺏ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺮ ﺍﻭ ﲢﻤﻴﻞ ﻣﯽﮐﺮﺩ‪.‬‬

‫ﭘ ــﺲ ﺍﺯ ﺩﺭﮔﺬﺷ ــﺖ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ‪ ،‬ﺁﺷ ــﻔﺘﮕﯽﹺ ﻧﺎﺷ ــﯽ ﺍﺯ ﺷ ــﺎﳘﺮﺩﮔﯽ ﻭ ﺭﻗﺎﺑـ ـﺖ‪‬‬

‫ﻗــﺪﺭﺕ ﺑــﺮﻭﺯ ﮐــﺮﺩ ﮐــﻪ ﺩﺭﻧﺘﻴﺠــﮥ ﺁﻥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑ ـﺮﺍﯼ ﻣــﺪﺗﯽ ﺑــﺎ ﻳﮑــﺪﻳﮕﺮ ﺩﺭﮔﻴــﺮ ﺑﻮﺩﻧــﺪ ﻭ‬

‫ﻫﺰﺍﺭﺍﻥ ﺗﻦ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﮐﺸﺘﺎﺭ ﮐﺮﺩﻧﺪ ﮐﻪ ﺩﺍﺳـﺘﺎﻧﺶ ﺩﺭﺍﺯ ﺍﺳـﺖ ﻭ ﺳـﺮﺍﳒﺎﻡ ﺑـﻪ ﮐـﺸﺘﻪ‬ ‫ﺷﺪﻥ‪ ‬ﭘﺴﺮﺍﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺑﻪﺟﺰ ‪‬ﻤﺎﺳﺐ ﺍﳒﺎﻣﻴﺪ ﻭ ‪‬ﻤﺎﺳﺐ ﺑﻪﻋﻨﻮﺍﻥ ﺗﻨﻬﺎ ﺑﺎﺯﻣﺎﻧـﺪﮤ‬

‫ﺧﺎﻧﺪﺍﻥ ﺻﻔﻮﯼ ﭘﺎﺩﺷﺎﻩ‪ ‬ﺑﯽﺭﻗﻴﺐ ﻭ »ﻭﻟﯽﹺ ﻣﻄﻠﻖ« ﺷﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﺭﮔﻴﺮﻳﻬﺎ ﺗﱪﺍﺋﻴﺎﻥ‬

‫ﮐﻪ ﺍﺯ ﲪﺎﻳـﺖ ﴰـﺸﻴﺮﻫﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﳏـﺮﻭﻡ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ ﺩﺭ ﺳـﺮﺩﺭﮔﻤﯽ ﳕـﯽﺩﺍﻧـﺴﺘﻨﺪ‬ ‫ﮐﻪ ﺑﺎﻳﺪ ﭼﻪ ﮐﻨﻨﺪ ﻭ ﺳﻴﺎﺳﺖ ﺷﺎﻩ ﺟﺪﻳﺪ ﭼﻪﮔﻮﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻣﺮﺩﻡ ﮐﺸﻮﺭ‪ ،‬ﺑـﺎ ﺍﺳـﺘﻔﺎﺩﻩ‬

‫ﺍﺯ ﺍﻳﻦ ﻓﺮﺻﺖ‪ ،‬ﺩﺭ ﺑﺴﻴﺎﺭ ﺟﺎﻫﺎ ﺑﻪ ﺩﻳﻦ ﺧﻮﺩﺷﺎﻥ ﺑﺮﮔﺸﺘﻨﺪ‪ .‬ﻓﺮﻳـﺎﺩ ﺳﺮﺩﺳـﺘﮕﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽ‬ ‫ﺑﻪ ﺩﺭﮔﺎﻩ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺑﻠﻨﺪ ﺷﺪ ﻭ ﺍﺯ ﺍﻭ ﺧﻮﺍﺳﺘﻪ ﺷـﺪ ﮐـﻪ ﻫﺮﭼـﻪ ﺯﻭﺩﺗـﺮ ﺑـﺮﺍﯼ ﺟﻠـﻮﮔﻴﺮﯼ‬ ‫ﺍﺯ ﺑﺮﮔﺸﱳ ﻣﺮﺩﻡ ﺑﻪ »ﻣﺬﻫﺐ ﻣﻨﺴﻮﺥ« ﺩﺳﺖ ﺑـﻪﺍﻗـﺪﺍﻡ ﺑﺰﻧـﺪ‪ .‬ﳕﻮﻧـﻪﺋـﯽ ﺍﺯ ﺍﻳـﻦ ﻓﺮﻳﺎﺩﻫـﺎ‬

‫ﮐﻪ ﺗﻮﺳﻂ ﺭﻫـﱪ ﺗﱪﺍﺋﻴـﺎﻥ‪ ‬ﻗـﺰﻭﻳﻦ ﺑﻠﻨـﺪ ﺷـﺪﻩ ﺑـﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠـﺎ ﻣـﯽﺁﻭﺭﻡ‪ ،‬ﻭ ﺑـﺎ ﺫﮐـﺮ ﻣـﻮﺍﺭﺩ‬ ‫ﺩﻳﮕﺮ ﮐﻪ ﺷﺒﻴﻪ ﺑﻪ ﻗﺰﻭﻳﻦ ﺑﻮﺩﻧﺪ ﺧﻮﺍﻧﻨﺪﻩ ﺭﺍ ﺧﺴﺘﻪ ﳕﯽﮐﻨﻢ‪ .‬ﻣـﺮﺩﻡ ﻗـﺰﻭﻳﻦ ﻋﻤﻮ ‪‬ﻣـﺎ ﺳـﻨﯽ‬

‫‪www.IrPDF.com‬‬

‫‪www.IrPDF.com‬‬

‫‪۲۶۵‬‬ ‫ﺑﻮﺩﻧــﺪ‪ .‬ﻣﻮﻻﻧــﺎ ﺣﻴﺮﺍﻧــﯽ ﮐــﻪ ﻣــﺴﺌﻮﻝ ﺷــﻴﻌﻪ ﮐــﺮﺩﻥ ﻣــﺮﺩﻡ ﻗــﺰﻭﻳﻦ ﺷــﺪﻩ ﺑــﻮﺩ ﺩﺭ ﻧﺎﻣــﻪﺍﺵ‬ ‫ﺧﻄﺎﺏ ﺑﻪ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﻧﻮﺷﺖ ﮐـﻪ ‪ ۹‬ﻣـﺎﻩ ﺍﺳـﺖ ﺗـﺎ ﺩﻧـﺪﺍﻥ ﺑـﺮ ﺟﮕـﺮ ‪‬ـﺎﺩﻩ ﻭ ﺑـﺎ ﻣـﺸﺎﻫﺪﮤ‬ ‫ﺁﻧﮑ ــﻪ ﳘ ــﮥ ﻣ ــﺮﺩﻡ ﻗ ــﺰﻭﻳﻦ ﺑ ــﻪ ﻣ ــﺬﻫﺐ ﺧﻮﺩﺷ ــﺎﻥ ﺑﺮﮔ ــﺸﺘﻪﺍﻧ ــﺪ ﻭ ﺩﺭ ﻭﻗ ــﺖ ﻭﺿ ــﻮ ﮔ ــﺮﻓﱳ‬ ‫ﭘﺎﻫﺎﻳﺸﺎﻥ ﺭﺍ ﻣﯽﺷﻮﻳﻨﺪ ﻭ ﻭﻗﺘـﯽ ﳕـﺎﺯ ﻣـﯽﺧﻮﺍﻧﻨـﺪ ﺩﺳﺘﻬﺎﻳـﺸﺎﻥ ﺭﺍ ﺑـﺮ ﺳـﻴﻨﻪ ﻣـﯽﮔﺬﺍﺭﻧـﺪ‪،‬‬

‫ﺧـﻮﻥ ﺟﮕـﺮ ﻣـﯽﺧـﻮﺭﺩ ﻭ ﮐـﺎﺭﯼ ﺍﺯ ﺩﺳـﺘﺶ ﺳـﺎﺧﺘﻪ ﻧﻴـﺴﺖ‪ .‬ﺍﻭ ﺍﺯ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐﹺ ﻧﻮﺟــﻮﺍﻥ‬

‫ﺗﻘﺎﺿــﺎ ﮐــﺮﺩ ﮐــﻪ ﻳــﺎ ﻓﺮﻣــﺎﻥ ﮐــﺸﺘﺎﺭ ﳘﮕــﺎﻧﯽ ﻣــﺮﺩﻡ ﻗــﺰﻭﻳﻦ ﺭﺍ ﺻــﺎﺩﺭ ﮐﻨــﺪ ﺗــﺎ ﮐــﺴﯽ ﺍﺯ ﺁ‪‬ــﺎ‬

‫ﺯﻧ ــﺪﻩ ﳕﺎ ‪‬ﻧ ــﺪ‪ ،‬ﻳ ــﺎ ﺑﻔﺮﻣﺎﻳ ــﺪ ﺗ ــﺎ ﻓﻘﻴﻬ ــﺎﻥ ﻭ ﻗﺎﺿ ــﻴﺎﻥ ﻭ ﺳ ــﺮﺍﻥ ﺷ ــﻬﺮ ﮐ ــﻪ ﭘﺪﺭﺍﻧ ــﺸﺎﻥ ﺭﺍ ﺷ ــﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﮐﺸﺘﻪ ﺑﻮﺩﻩ ﺑﻪﺧﺎﻃﺮ ﺭﺿﺎﯼ ﺧﺪﺍ ﮐﺸﺘﺎﺭ ﺷﻮﻧﺪ‪:‬‬ ‫ﭘ ـﺎﺩﺷـ ـ ـﺎﻫﺎ ﻣـ ـ ـﺪﺕ ﻧ‪‬ﻪ ﻣـ ـﺎﻩ ﺷ َـﺪ ﮐﺎﻳﻦ ﻧﺎﺗ ـﻮﺍﻥ‬

‫ﻣﺎﻧﺪﻩ ﺩﺭ ﻗﺰﻭﻳﻦﺧﺮﺍﺏ ﻭ ﺧﺴﺘﻪ ﻭ ﳎﺮﻭﺡ ﻭ ﺯﺍﺭ‬

‫ﺴﻨ‪‬ﻦ ﺩﺭ ﻭﺿـ ــﻴﻊ ﻭ ﺩﺭ ﺷـ ـﺮﻳﻒ‬ ‫ﻳﺎﻓﺘ ـ ـﻢ ﻭﺿ ﹺﻊ ‪‬ﺗ ‪‬‬

‫ﺩﻳـ ـ ـ ـ ـ ـﺪﻡ ﺁﺛ ـ ـ ـﺎﺭ ﺗ‪‬ﺨ َـ ـ ـﺮ‪‬ﺝ ﺩﺭ ﺻ‪‬ﻐ ـ ـ ـ ـﺎﺭ ﻭ ﺩﺭ ﮐ‪‬ﺒ ـ ـ ـﺎﺭ‬

‫ﺩﺭ ﻣﻘـ ـ ـﺎﺑـ ـﺮ ﭘﺎﯼ ﺷ‪ ‬ـ ـﺴﺘﻪ ﺍﺯ ﻓـﻘـ ــﻴﺮ ﻭ ﺍﺯ ﻏـ ـﻨﯽ‬ ‫ﺩﺭ ﻣﺴ ـ ـ ـ ـﺎﺟـ ـﺪ ﺩﺳﺖ ﺑﺴـ ـﺘﻪ ﺍﺯ ﻳﻤﻴﻦ ﻭ ﺍﺯ ﻳﺴ ـ ـﺎﺭ‬

‫ﺩﺭ ﺯﻣﺎﻥ ﭼﻮﻥ ﺗﻮ ﺷﺎﻫﯽ ﺩﺳﺖﺑﺴﱳ ﺩﺭ ﳕﺎﺯ‬

‫ﻫﺴﺖ ﮐﺎﺭﯼ ﺩﺳﺖﺑﺴـ ـ ـ ـﺘﻪ ﺍﯼ ﺷـ ـ ـ ـﻪ‪ ‬ﻋﺎﻟﯽﺗﺒـﺎﺭ‬

‫ﻗﺎﺿﯽﹺ ﺍﻳﻦ ﻣ‪‬ﻠـ ـﮏ ﻧﺴـ ـ ـﻞﹺ ﺧﺎﻟ‪ ‬ـ ـﺪ‪ ‬ﺍﺑﻦﹺ ﺍﻟﻮﻟﻴﺪ‬

‫ﻣ‪‬ﻔـ ـﺘﯽﹺ ﺍﻳ ـ ـﻦ ﺷﻬ ـ ـ ـ ـﺮ ﻓ ـ ـ ـ ـﺮﺯﻧ ـ ـ ـﺪ ﺳﻌﻴـ ـ ـﺪ‪ ‬ﻧﺎﺑﻪﮐﺎﺭ‬

‫ﮐﺸـ ـﺘﻪ ﮔـ ـﺮﺩﻳﺪﻩ ﺯ ﺗﻴ ﹺﻎ ﺷﺎﻩ ﻏ ـ ـﺎﺯﯼ ﻫ ـﺮﺩﻭ ﺭﺍ‬

‫ﻫﻢ ﺑـ ـ ـﺮﺍﺩﺭ ﻫـﻢ ﭘﺪﺭ ﻫﻢ ﻳـﺎﺭ ﻭ ﻫﻢ ﺧﻮﻳﺶ ﻭ ﺗﺒﺎﺭ‬

‫ﻗﺘـﻞ ﻋﺎﻣﯽ ﮔـﺮ ﻧﺒﺎﺷــﺪ ﻗﺘـﻞ ﺧﺎﺻﯽ ﻣﯽﺗﻮﺍﻥ‬

‫ﺧـ ـ ـﺎﺻـ ــﻪ ﺍﺯ ‪ ‬ـ ـ ـ ـ ﹺﺮ ﺭﺿ ـﺎﯼ ﺣﻀﺮﺕ ﭘﺮﻭﺭﺩﮔـﺎﺭ‬

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‫ﻭﺿﻌﻴﺖ‪ ‬ﺑﺮﮔﺸﺖ ﺑﻪ ﻣﺬﻫﺐ ﺩﺭ ﺷﻬﺮﻫﺎﯼ ﺍﻳﺮﺍﻥ ﭼﻨـﺪﺍﻥ ﺩﻳـﺮﯼ ﻧﭙﺎﺋﻴـﺪ ﻭ ﺑـﻪﺯﻭﺩﯼ‬ ‫‪ 1‬ﭘﺎﺭﺳﺎﺩﻭﺳﺖ‪.۷۱۴ ،‬‬

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‫‪۲۶۶‬‬ ‫ﮐﺸﺘﺎﺭﻫﺎ ﻭ ﲣﺮﻳﺐ ﻭ ﺗﺎﺭﺍﺟﻬﺎ ﺍﺯﺳﺮ ﮔﺮﻓﺘﻪ ﺷﺪ‪ ،‬ﻭ ﻣﺮﺩﻡ ﻧﻴـﺰ ﳎﺒـﻮﺭ ﺷـﺪﻧﺪ ﮐـﻪ ﺧﻮﺩﺷـﺎﻥ‬ ‫ﺭﺍ ﺷﻴﻌﮥ ﺻﻔﻮﯼ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﮐﻪ ﺯﻧﺪﮔﯽ ﮐﻨﻨﺪ‪.‬‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑـﺮﺍﯼ ﺁﻧﮑـﻪ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺍﺯ ﻣـﺬﻫﺐ ﻣﻨـﺴﻮﺥ ﺑﻴـﺮﻭﻥ ﺑـﺮﺩﻩ ﺑـﻪﺩﻳـﻦ ﺣـﻖ‬

‫ﺩﺭﺁﻭﺭﻧﺪ ﺍﺯ ﻫﺮ ﺷﻴﻮﻩﺋﯽ ﺍﺳﺘﻔﺎﺩﻩ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺍﺯﲨﻠﻪ ﺷﻴﻮﻩﻫﺎﯼ ﺁ‪‬ﺎ ﺩﺭ ﻗﻔـﺲ ﮐـﺮﺩﻥ ﻳـﺎ‬ ‫ﺑــﻪ ﺳــﻴﺦ ﮐــﺸﻴﺪﻥ‪ ‬ﺷﺨــﺼﻴﺘﻬﺎﯼ ﺑﺮﺟــﺴﺘﮥ ﺷــﻬﺮ ﺑــﻮﺩ ﮐــﻪ ﺩﺭ ﻧﻮﺷــﺘﻪﻫــﺎﯼ ﺗــﺎﺭﻳﺦﻧﮕــﺎﺭﺍﻥ‬

‫ﺻــﻔﻮﯼ ﺁﻣــﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﻗﻔــﺲ ﮐــﺮﺩﻥﹾ ﺳــﺨﺖﺗــﺮﻳﻦ ﺷــﮑﻨﺠﻪﺋــﯽ ﺑــﻮﺩ ﮐــﻪ ﺩﺭﺑــﺎﺭﮤ ﮐــﺴﯽ‬ ‫ﺍﳒﺎﻡ ﻣﯽﺩﺍﺩﻧﺪ‪ :‬ﺍﺑﺘﺪﺍ ﭘﻮﺳﺖ ﺍﻭ ﺭﺍ ﺑﺎ ﺗﺮﺍﺷﻪﻫﺎﯼ ﻧﯽ ﻳﺎ ﺑﺎ ﻧﻮﮎ ﺧﻨﺠﺮ ﻣﯽﺧﺮﺍﺷـﻴﺪﻧﺪ‬

‫ﻭ ﭘﻮﺳــﺘﺶ ﺭﺍ ﺑــﺎ ﺩﻭﺷــﺎﺏ )ﺷــﻴﺮﮤ ﺧﺮﻣــﺎ( ﻳــﺎ ﻫﺮﮔﻮﻧــﻪ ﺷــﻴﺮﻩ ﻣــﯽﺍﻧﺪﻭﺩﻧــﺪ ﺁﻧﮕــﺎﻩ ﻭﯼﺭﺍ ﺩﺭ‬ ‫ﺻﻨﺪﻭﻗﯽ ﻣﯽﮐﺮﺩﻧﺪ ﻭ ﺻﺪﻫﺎ ﻣﻮﺭﭼﻪ ﺩﺭ ﺻﻨﺪﻭﻕ ﺭﻫﺎ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﻣﻮﺭﭼـﻪﻫـﺎ ﺷـﺐ ﻭ ﺭﻭﺯ‬

‫ﻣﺸﻐﻮﻝ ﺧﻮﺭﺩﻥ ﮔﻮﺷﺖ ﺗﻦ ﻣﺮﺩ ﺑﯽﭼﺎﺭﻩ ﺑﻮﺩﻧﺪ؛ ﻭ ﭘﻮﺳﺖ ﺑـﺪﻧﺶ ﺩﺭ ﺯﻳـﺮ ﺍﻳـﻦ ﺷـﮑﻨﺠﻪ‬ ‫ﺑﻪﺻـﻮﺭﺕ ﺷـﺪﻳﺪﯼ ﻋﻔﻮﻧـﺖ ﻣـﯽﮐـﺮﺩ ﻭ ﺍﻭ ﺭﻭﺯﻫـﺎﯼ ﺩﺭﺍﺯﯼ ﺍﻳـﻦﮔﻮﻧـﻪ ﺷـﮑﻨﺠﻪ ﻣـﯽﺷـﺪ‪.‬‬

‫ﺩﻳﮕﺮﺍﻥ ﺑـﺎ ﺩﻳـﺪﻥ ﺍﻳـﻦ ﻭﺿـﻊ ﺩﺳـﺖ ﺍﺯ »ﺗﻌـﺼﺐ ﻭ ﳉﺎﺟـﺖ ﻭ ﺟﻬﺎﻟـﺖ« ﺑﺮﻣـﯽﺩﺍﺷـﺘﻨﺪ ﻭ‬ ‫ﺷ ــﻴﻌﮥ ﺻـ ــﻔﻮﯼ ﻣ ــﯽﺷـ ــﺪﻧﺪ‪ .‬ﺍﻣـ ــﺎ ﺷﺨ ــﺼﻴﺘﻬﺎﺋﯽ ﮐـ ــﻪ ﺣﺎﺿـ ــﺮ ﺑ ــﻪﺗﻐﻴﻴـ ــﺮ ﺩﺍﺩﻥ ﻣﺬﻫﺒـ ــﺸﺎﻥ‬ ‫ﳕــﯽﺷــﺪﻧﺪ ﺑــﻪﺷــﮑﻨﺠﻪﻫــﺎﯼ ﺑــﺴﻴﺎﺭ ﺳــﺨﺘﯽ ﮐــﺸﺘﻪ ﻣــﯽﺷــﺪﻧﺪ ﺗــﺎ ﻋــﱪﺕ‪ ‬ﺩﻳﮕــﺮ »ﺟــﺎﻫﻼﻥ‪‬‬ ‫ﻣﺘﻌﺼﺐ« ﺷﻮﺩ‪ .‬ﺟﺎﻫﻼﻥ ﻣﺘﻌﺼﺐ ﺻﻔﺘﯽ ﺍﺳﺖ ﮐﻪ ﺑـﺮﺍﯼ ﻓﻘﻴﻬـﺎﻥ ﻭ ﺩﺍﻧـﺶﻭﺭﺍﻥ‪ ‬ﺍﻳـﺮﺍﻥ‬

‫ﺁﻭﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺑﺮﺍﯼ ﭘﺬﻳﺮﺵ ﺩﻳﻦ ﺣﻖ ﺁﻣﺎﺩﮔﯽ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬

‫ﻳﮑ ــﯽ ﺍﺯ ﺍﻧ ــﻮﺍﻉ ﮐ ــﺸﱳ ﺩﺭ ﺯﻳ ــﺮ ﺷ ــﮑﻨﺠﻪ ﺁﻥ ﺑ ــﻮﺩ ﮐ ــﻪ ﻣ ــﺮﺩ ﺭﺍ ﺩﺭ ﺻ ــﻨﺪﻭﻕ ﺁﻫﻨ ــﯽ‬

‫ﻣﯽﮐﺮﺩﻧﺪ‪ ،‬ﺻﻨﺪﻕ ﺭﺍ ﺑﺮ ﻓﺮﺍﺯ ﺧﺮﻣﻦ ﺁﺗﺶ ﻣﯽﺁﻭﻳﺨﺘﻨﺪ‪ .‬ﻣـﺮﺩ‪ ‬ﺑـﯽﭼـﺎﺭﻩ ﺳـﺎﻋﺘﻬﺎ ﭘﻮﺳـﺖ‬

‫ﻭ ﺍﺳﺘﺨﻮﺍﻧﺶ ﻣﯽﺳﻮﺧﺖ ﻭ ﺯﺟﺮ ﻣﯽﮐﺸﻴﺪ‪ .‬ﺑﻪ ﺳﻴﺦ ﮐﺸﻴﺪﻥ ﻧﻴﺰ ﭼﻨﺎﻥ ﺑﻮﺩ ﮐـﻪ ﻣﻔﺘـﻮﻟﯽ‬ ‫ﺁﻫﻨﻴﻦ ﮐﻪ ﺩﻭﺳﺮﺵ ﺗﺮﺍﺷـﻴﺪﻩ ﻭ ﺗﻴـﺰ ﺷـﺪﻩ ﺑـﻮﺩ ﺭﺍ ﺍﺯ ﺯﻳـﺮ ﭘﻮﺳـﺖ ﮐﻤـ ﹺﺮ ﻣـﺮﺩ ﻣـﯽﮔﺬﺭﺍﻧﺪﻧـﺪ‬

‫ﭼﻨﺎﻧﮑﻪ ﻳﮏ ﺳﺮﺵ ﺍﺯ ﻧﻘﻄﮥ ﺑﺎﻻﯼ ﻧﺸﻴﻤﻨﮕﺎﻩ ﻓﺮﻭ ﻣـﯽﮐﺮﺩﻧـﺪ ﻭ ﺍﺯ ﭘﻮﺳـﺖ ﭘـﺎﺋﻴﻦﹺ ﮔـﺮﺩﻥ‬ ‫ﺑﻴﺮﻭﻥ ﻣﯽﮐﺸﻴﺪﻧﺪ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ ﻭﯼﺭﺍ ﺑﺮ ﻓﺮﺍﺯ ﺁﺗﺶﹺ ﺍﻓﺮﻭﺧﺘﻪ ﺩﺭ ﻓﺎﺻـﻠﮥ ﻧـﻪ ﭼﻨـﺪﺍﻥ‬ ‫ﻧﺰﺩﻳﮑــﯽ ﻣــﯽﺩﺍﺷــﺘﻨﺪ ﻭ ﻣﺜــﻞ ﻻﺷــﮥ ﮔﻮﺳــﻔﻨﺪ‪ ‬ﺫﺑــﺢﺷــﺪﻩ ﻣــﯽﮔﺮﺩﺍﻧﺪﻧــﺪ ﺗــﺎ ﺩﺭ ﺧــﻼﻝ ﭼﻨــﺪ‬

‫ﺳﺎﻋﺖ ﺑﺮﻳـﺎﻥ ﺷـﻮﺩ‪ .‬ﮔﺰﺍﺭﺷـﻬﺎﺋﯽ ﮐـﻪ ﺍﺯ ﺑﺮﻳـﺎﻥ ﮐـﺮﺩﻥ ﺍﻧـﺴﺎﻥ ﺩﺭ ﮐﺘﺎ‪‬ـﺎﯼ ﻣـﺪﺍﺣﺎﻥ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺁﻣﺪﻩ ﺧﱪ ﺍﺯ ﺁﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﻻﺷﮥ ﺑﺮﻳﺎﻥ‪ ‬ﭼﻨﻴﻦ ﻣﺮﺩﺍﻧﯽ ﺭﺍ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﻣﻮﺳﻮﻡ ﺑﻪ‬

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‫‪۲۶۷‬‬ ‫»ﭼﮕﻴﻦ« ﻣﯽﺧﻮﺭﺩﻧﺪ‪ .‬ﺩﺭﺑﺎﺭﮤ ﺍﻳﻨﮑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺟﺴﺎﺩ ﻣﺘﻼﺷﯽ ﺷـﺪﮤ ﺑﺰﺭﮔـﺎﻥ ﺍﻳـﺮﺍﻥ ﺭﺍ‬ ‫ﺑــﺎ ﺷــﻮﺭ ﻭ ﺷــﻮﻕ ﻣــﯽﺩﺭﻳــﺪﻩ ﻭ ﺧــﺎﻡﺧــﺎﻡ ﻣــﯽﺧــﻮﺭﺩﻩﺍﻧــﺪ ﭼﻨــﺪﻳﻦ ﻣــﻮﺭﺩ ﺩﺭ ﻧﻮﺷــﺘﻪﻫ ــﺎﯼ‬ ‫ﻣﺪﺍﺣﺎﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭﻳﺪﻥ ﻭ ﺧـﻮﺭﺩﻥ ﮔﻮﺷـﺖ ﻣـﺮﺩﺍﻥ ﺯﻧـﺪﻩ ﻧﻴـﺰ ﺩﺭ ﺍﻳـﻦ‬ ‫ﮔﺰﺍﺭﺷﻬﺎ ﺁﻣﺪﻩ ﮐﻪ ﺗﻮﺳﻂ »ﭼﮕﻴﻦﻫﺎ« ﺍﳒﺎﻡ ﻣﯽﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺩﺳﺘﮥ ﭼﮕﻴﻦﻫﺎ )ﺁﺩﳐﻮﺍﺭﺍﻥ‪ ‬ﺻﻔﻮﯼ(‬ ‫»ﭼﮕــﻴﻦ« ﻳــﮏ ﻭﺍﮊﮤ ﺗﺮﮐــﯽ ﺍﺳــﺖ ﮐــﻪ ﻣﻌﻨــﺎﻳﺶ ﺩﺭ ﺯﺑــﺎﻥ‪ ‬ﻣــﺎ »ﺁﺩﳐــﻮﺍﺭ« ﺍﺳــﺖ؛‬

‫ﻳﻌﻨ ــﯽ ﮐ ــﺴﯽ ﮐ ــﻪ ﺁﺩﻡ ﺭﺍ ﺯﻧ ــﺪﻩﺯﻧ ــﺪﻩ ﻣ ــﯽﺩﺭﺩ ﻭ ﻣ ــﯽﺧ ــﻮﺭ‪‬ﺩ‪ .‬ﺩﺭ ﻣﻴ ــﺎﻥ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ‪ ‬ﺁﻣ ــﺪﻩ ﺍﺯ‬ ‫ﺍﻧــﺎﺗﻮﻟﯽ ﻳــﮏ ﮔــﺮﻭﻩ‪ ‬ﺫﻭﺏ ﺷــﺪﮔﺎﻥ ﺩﺭ ﻭﻻﻳ ـﺖ‪ ‬ﺷــﺎﻩ ﺻــﻔﻮﯼ ﻭﺟــﻮﺩ ﺩﺍﺷــﺘﻨﺪ ﮐــﻪ ﺑــﻪﺯﺑــﺎﻥ‬ ‫ﭼﮕـﻴﻦ« ﻣــﯽﮔﻔﺘﻨــﺪ‪ .‬ﺍﻳﻨـﻬﺎ ﮐــﻪ ﮐﺎﺭﺷــﺎﻥ ﺩﺭﻳـﺪﻥ ﻭ ﺧــﻮﺭﺩﻥ ﺍﻧــﺴﺎ‪‬ﺎﯼ‬ ‫ﺧﻮﺩﺷـﺎﻥ ﺑــﻪﺁ‪‬ــﺎ » ﹺ‬

‫ﺯﻧﺪﻩ ﻭ ﻣﺮﺩﻩ ﺑﻮﺩ ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ ﺁﻳﺎ ﺳﺎﺑﻘﮥ ﺁﺩﳐﻮﺍﺭﯼ ﺩﺭ ﻗﺒﺎﻳﻠـﺸﺎﻥ ﻣﻮﺟـﻮﺩ ﺑـﻮﺩﻩ ﻳـﺎ ﺍﻳـﻦ‬

‫ﺭﺳ ــﻢ ﺭﺍ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺑ ــﻪﺁ‪ ‬ــﺎ ﺗﮑﻠﻴــﻒ‪ ‬ﺷ ــﺮﻋﯽ ﻓﺮﻣ ــﻮﺩﻩ ﺑ ــﻮﺩﻩ ﺍﺳ ــﺖ! ﺩﺭ ﮔﺰﺍﺭﺷ ــﻬﺎﯼ‬

‫ﺩﻭﺭﺍﻥ ﻣﻐﻮﻻﻥ ﻭ ﺗﻴﻤﻮﺭﻳﺎﻥ ﺧـﱪﯼ ﺍﺯ ﺁﺩﳐـﻮﺍﺭﯼ ﺩﺍﺩﻩ ﻧـﺸﺪﻩ ﺍﺳـﺖ‪ .‬ﭼﮕـﻴﻦﻫـﺎ ﺍﻓـﺮﺍﺩﯼ‬

‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﺯ ﺍﻭﺍﺋﻞ ﮐﺎ ﹺﺭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺗﱪﻳـﺰ ﻭ ﺍﺭﺩﺑﻴـﻞ ﺑـﻪﻓﺮﻣـﺎﻥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻓﺮﺯﻧـﺪﺍﻥ‬ ‫ﺑﺮﺧ ــﯽ ﺍﺯ ﺑﺰﺭﮔ ــﺎﻥ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑ ــﺮ ﭘ ــﺪﺭ ﻭ ﻣﺎﺩﺭﺷ ــﺎﻥ ﻣ ــﯽﺩﺭﻳﺪﻧ ــﺪ ﻭ ﻣ ــﯽﺧﻮﺭﺩﻧ ــﺪ؛ ﺳ ــﭙﺲ‬

‫ﻻﺷــﻪﻫــﺎﯼ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﻣــﺮﺩﺍﻥ ﺍﻳــﺮﺍﻥ ﺑــﻪﺁ‪‬ــﺎ ﺳــﭙﺮﺩﻩ ﺷــﺪ ﺗــﺎ ﺧــﻮﺭﺩﻩ ﺷــﻮﻧﺪ‪ .‬ﺍﻳﻨــﻬﺎ ﺩﺭ ﺍﺛــﺮ‬

‫ﺧــﻮﺭﺩﻥ ﮔﻮﺷــﺖ ﺍﻧــﺴﺎﻥ ﺑــﻪﻧــﻮﻋﯽ ﺑﻴﻤــﺎﺭﯼ ﻫــﺎﺭﯼ ﺩﭼــﺎﺭ ﺷــﺪﻩ ﻣﻌﺘــﺎﺩ ﺑــﻪﺧــﻮﺭﺩﻥ ﮔﻮﺷــﺖ‬ ‫ﺍﻧﺴﺎﻥ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺑﺴﻴﺎﺭ ﺍﺗﻔﺎﻕ ﻣﯽﺍﻓﺘﺎﺩ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺮﺍﻥ ﺗﻮﺳﻂ ﺩﺳﺘﻪﺟﺎﺕ‬

‫‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺩﺳﺘﮕﻴﺮ ﺷﺪﻩ ﺑﻪﻧﺰﺩ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻳﺎ ﺣﺎﮐﻢﹺ ﻗﺰﻟﺒـﺎﺵﹺ ﳏﻠـﯽ ﺑـﺮﺩﻩ ﻣـﯽﺷـﺪ ﻭ ﺷـﺎﻩ‬

‫ﻳﺎ ﺣﺎﮐﻢ ﺍﺯ ﺍﻭ ﻣﯽﺧﻮﺍﺳﺖ ﮐﻪ ﺗﻮﺑﻪ ﮐﻨـﺪ ﻭ ﺍﺯ ﻣـﺬﻫﺐ ﻣﻨـﺴﻮﺥ ﺗـﱪﯼ ﳕﺎﻳـﺪ‪ .‬ﻃﺒﻴﻌـﯽ ﺑـﻮﺩ‬

‫ﮐــﻪ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺑﺰﺭﮔــﺎﻥ ﺍﻳــﺮﺍﻥ ﺣﺎﺿــﺮ ﻧﺒﻮﺩﻧــﺪ ﮐــﻪ ﺩﺳــﺖ ﺍﺯ ﺩﻳﻨــﺸﺎﻥ ﺑﺮﺩﺍﺷــﺘﻪ ﺑــﻪﺩﻳــﻦ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭﺁﻳﻨﺪ؛ ﺯﻳﺮﺍ ﺑﺮ ﺍﺳﺎﺱ ﻋﻘﺎﻳـﺪ ﺗـﻮﳘﯽﺋـﯽ ﮐـﻪ ﺑـﻴﺶ ﺍﺯ ﻫﺸﺘـﺼﺪ ﺳـﺎﻝ ﺍﺯ ﻓـﺮﺍﺯ‬ ‫ﻣﻨﱪﻫﺎ ﺑﻪﺁ‪‬ﺎ ﺗﻠﻘﻴﻦ ﺷﺪﻩ ﺑﻮﺩ ﺍﺯ ﺷﮑﻨﺠﮥ ﺍﺑﺪﯼﹺ ﺟﻬﻨﻢ ﻣﯽﺗﺮﺳـﻴﺪﻧﺪ؛ ﻟـﺬﺍ ﺣﺎﺿـﺮ ﺑﻮﺩﻧـﺪ‬ ‫ﮐﻪ ﺟﺎﻧﺸﺎﻥ ﺭﺍ ﺑﺪﻫﻨﺪ ﻭ ﺭﺿﺎﯼ ﺧﺪﺍﻳﺸﺎﻥ ﻭ ‪‬ﺸﺖ ﺭﺍ ﺗﻀﻤﻴﻦ ﮐﻨﻨﺪ ﻭ ﳎﺒﻮﺭ ﻧﺒﺎﺷﻨﺪ ﮐﻪ‬

‫ﭘــﺲ ﺍﺯ ﻣﺮﺩﻧــﺸﺎﻥ ﺑــﻪ ﺷــﮑﻨﺠﮥ ﻫــﺰﺍﺭﺍﻥﺳــﺎﻟﮥ ﺟﻬــﻨﻢ ﮔﺮﻓﺘــﺎﺭ ﮔﺮﺩﻧــﺪ‪ .‬ﭼﻨــﻴﻦ ﺍﻓــﺮﺍﺩﯼ ﺭﺍ‬

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‫‪۲۶۸‬‬ ‫ﺑﻪﺩﺳﺘﮥ ﭼﮕﻴﻦ ﻣﯽﺳﭙﺮﺩﻧﺪ ﺗﺎ ﺯﻧﺪﻩﺯﻧـﺪﻩ ﺑﺪﺭﻧـﺪ ﻭ ﲞﻮﺭﻧـﺪ‪ .‬ﺗﺮﺗﻴـﺐﹺ ﺧـﻮﺭﺩﻥ ﺍﻧـﺴﺎ‪‬ﺎﯼ‬ ‫ﺯﻧــﺪﻩ ﭼﻨــﺎﻥ ﺑ ــﻮﺩ ﮐــﻪ ﺍﺑﺘــﺪﺍ ﮔﻮﺷ ــﺶ ﺭﺍ ﺑــﺎ ﺩﻧ ــﺪﺍﻥ ﻣــﯽﺩﺭﻳﺪﻧــﺪ ﻭ ﻣ ــﯽﺟﻮﻳﺪﻧــﺪ؛ ﺳ ــﭙﺲ‬ ‫ﺩﻣﺎﻏﺶ ﺭﺍ ﺑﺎ ﺩﻧـﺪﺍﻥ ﻣـﯽﮐﻨﺪﻧـﺪ ﻭ ﻣـﯽﺟﻮﻳﺪﻧـﺪ؛ ﺩﺭ ﻣﺮﺣﻠـﮥ ﺑﻌـﺪ ﮔﻮﺷـﺖ ﺑـﺎﺯﻭﺍﻥ ﺳـﭙﺲ‬

‫ﺭﺍ‪‬ــﺎﯼ ﺍﻭ ﺭﺍ ﺑــﺎ ﺩ‪‬ﺎﻳــﺸﺎﻥ ﺑﺮﻣــﯽﮐﻨﺪﻧــﺪ ﻭ ﻣــﯽﺧﻮﺭﺩﻧــﺪ‪ .‬ﺍﻳــﻦ ﺷــﮑﻨﺠﻪ ﺗــﺎ ﻭﻗﺘــﯽ ﮐــﻪ ﺍﻭ‬ ‫ﺑــﻪﮐــﺸﱳ ﻣــﯽﺭﻓــﺖ ﺍﺩﺍﻣــﻪ ﻣــﯽﻳﺎﻓــﺖ‪ .‬ﭘــﺲ ﺍﺯ ﺁﻥ ﳘــﮥ ﮔﻮﺷــﺖ ﺗــﻨﺶ ﺭﺍ ﻣــﯽﺩﺭﻳﺪﻧــﺪ ﻭ‬

‫ﻣــﯽﺧﻮﺭﺩﻧــﺪ‪ .‬ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺗــﺎﺏ ﻣﻘﺎﻭﻣــﺖ ﺩﺭ ﺯﻳــﺮ ﭼﻨــﻴﻦ ﺷــﮑﻨﺠﻪﺋــﯽ ﻧﺪﺍﺷــﺘﻨﺪ ﺩﺭ ﳘــﺎﻥ‬

‫ﳊﻈﮥ ﳔﺴﺖ ﮐﻪ ﮔﻮﺷﺶ ﺭﺍ ﺑﺎ ﺩﻧﺪﺍﻥ ﻣﯽﮐﻨﺪﻧﺪ ﺣﺎﺿـﺮ ﺑـﻪﺗﻮﺑـﻪ ﻭ ﺗـﱪﯼ ﻣـﯽﺷـﺪﻧﺪ ﻭ ﺍﺯ‬ ‫ﻣ ــﺬﻫﺐ ﺧﻮﺩﺷ ــﺎﻥ ﺑﻴ ــﺰﺍﺭﯼ ﻣ ــﯽﺟ‪ ‬ــﺴﺘﻨﺪ ﻭ ﺷ ــﻴﻌﮥ ﺻ ــﻔﻮﯼ ﻣ ــﯽﺷ ــﺪﻧﺪ‪ .‬ﻭﻇﻴﻔ ــﻪﺋ ــﯽ ﮐ ــﻪ‬ ‫»ﭼﮕ ــﻴﻦﻫـ ــﺎﯼ ﻣـ ــﺆﻣﻦ« ﺍﳒـ ــﺎﻡ ﻣـ ــﯽﺩﺍﺩﻧـ ــﺪ ﺳ ــﺒﺐ ﻣـ ــﯽﺷـ ــﺪ ﮐـ ــﻪ ﺑﺰﺭﮔـ ــﺎﻥ ﺍﻳـ ــﺮﺍﻥ ﺍﺯ ﺑـ ــﻴﻢ‬

‫ﺷــﮑﻨﺠﻪﻫــﺎﯼ ﺟــﺎﻥﻓﺮﺳــﺎﯼ ﺗﮑــﻪﭘــﺎﺭﻩﺷــﺪﻥ ﺩﺭ ﺯﻳــﺮ ﺩﻧــﺪﺍ‪‬ﺎﯼ ﺍﻳــﻦ ﺻــﻮﻓﻴﺎﻥ‪ ‬ﺁﺩﳐــﻮﺍﺭ‬ ‫ﺑﻪﺩﻳﻦﹺ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭﺁﻳﻨﺪ‪.‬‬

‫ﻧﻔﺎﻕﭘﺮﻭﺭﯼ‬ ‫ﺩﺭ ﻧﺘﻴﺠــﮥ ﺍﻳــﻦ ﺧــﺸﻮﻧﺘﻬﺎ ﻣــﺮﺩﻡ ﺍﻳــﺮﺍﻥ ﭼــﺎﺭﻩﺋــﯽ ﺟــﺰ ﺁﻥ ﻧﺪﺍﺷــﺘﻨﺪ ﮐــﻪ ﺗﻈــﺎﻫﺮ ﺑــﻪ‬

‫ﭘﻴــﺮﻭﯼ ﺍﺯ ﻣ ــﺬﻫﺐ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐﻨﻨ ــﺪ‪ .‬ﻟ ــﺬﺍ ﻧﻔــﺎﻕﭘ ــﺮﻭﺭﯼ ﻳﮑ ــﯽ ﺍﺯ ﺧﺼﻴــﺼﻪﻫ ــﺎﯼ ﺍﺻ ــﻠﯽ‬ ‫ﺳﻠﻄﻨﺖ‪ ‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﺩﻩ ﺭﻭﺯﮤ ﳏــﺮﻡ ﺩﺭ ﺯﻣــﺎﻥ ﺻــﻔﻮﯼ ﺍﺯ ﺯﻣـﺎﻥ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺑــﻪﺑﻌــﺪ ﺧﻄﺮﻧــﺎﮐﺘﺮﻳﻦ‬

‫ﺭﻭﺯﻫﺎﯼ ﺳﺎﻝ ﺑﺮﺍﯼ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻮﺩ‪ .‬ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭ ﺗﱪﺍﺋﻴـﺎﻥ ﻭﻗﺘـﯽ ﺩﺭ ﺩﺳـﺘﻪﻫـﺎﯼ ﺑـﺰﺭﮒ ﺩﺭ‬ ‫ﮐﻮﯼ ﻭ ﺑﺮﺯ‪‬ﺎ ﺑﻪ ﻋﺰﺍﺩﺍﺭﯼ ﻣﯽﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺑﺮ ﺳﺮ ﻭ ﺳﻴﻨﻪ ﻣﯽﺯﺩﻧﺪ ﻭ ﺑﺎ ﴰﺸﻴﺮ ﻭ ﺩﺷﻨﻪ ﻭ‬ ‫ﺯﳒﻴــﺮ ﺗــﻦ ﻭ ﺳــﺮ ﺧــﻮﻳﺶ ﺭﺍ ﺧــﻮﻧﻴﻦ ﻭ ﻣــﺎﻟﻴﻦ ﻣــﯽﮐﺮﺩﻧــﺪ ﻭ ﭼــﻮﻥ ﺑــﻪﺣــﺪ ﮐــﺎﻓﯽ ﺑــﻪﺟــﻮﺵ‬

‫ﻣﯽﺁﻣﺪﻧﺪ )ﺩﺭ ﺍﺛﺮ ﺧﻮ‪‬ﺎﺋﯽ ﮐـﻪ ﺑـﺎ ﺯﳒﻴـﺮ ﻭ ﺩﺷـﻨﻪ ﻭ ﴰـﺸﻴﺮ ﺍﺯ ﺍﺟـﺴﺎﻡﹺ ﺧﻮﺩﺷـﺎﻥ ﺭﻳﺨﺘـﻪ‬ ‫ﺑﻮﺩﻧﺪ ﻏﻴﺮﺕ‪ ‬ﻣﺬﻫﺒﯽﺷﺎﻥ ﺑﺮﺿﺪ ﺳﻨﻴﺎﻥ ﻏﻠﻴﺎﻥ ﻣﯽﮐﺮﺩ( ﻧﻮﺑﺖ ﺑﻪﲪﻠﮥ ﺩﺳﺘﻪ ﲨﻌﯽ ﺑﻪ‬

‫ﺧﺎﻧﻪﻫﺎﯼ ﻣﺮﺩﻣﯽ ﻣﯽﺭﺳﻴﺪ ﮐﻪ ﻣﺘﻬﻢ ﺑﻪ ﺩﺍﺷﱳ ﻣﺬﻫﺐ ﺳﻨﻴﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﭼﻨـﺎﻥ ﺣـﺎﻟﺘﯽ‬

‫ﮐــﻪ ﺧــﻮﻥ ﺍﺯ ﺳــﺮ ﻭ ﺭﻭﯼ ﺁ‪‬ــﺎ ﻣــﯽﭼﮑﻴــﺪ‪ ،‬ﺧــﻮﻧﯽ ﮐــﻪ ﺧﻮﺩﺷــﺎﻥ ﺑــﺮ ﺧﻮﺩﺷــﺎﻥ ﺭﻭﺍﻥ ﮐــﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﺑﻪ ﻫﺮﮐﻪ ﺍﺯ ﺳﻨﻴﺎﻥ ﮐﻪ ﻣﯽﺭﺳﻴﺪﻧﺪ ﲪﻠﻪﻭﺭ ﻣﯽﺷﺪﻧﺪ ﻭ ﻣﯽﮐﺸﺘﻨﺪ‪ .‬ﻣﺼﻴﺒﺘﻬﺎﺋﯽ‬

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‫‪۲۶۹‬‬ ‫ﮐﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺩﺭ ﺩﻩ ﺭﻭﺯ ﺍﻭﻝﹺ ﳏﺮﻡ ﺑﻪﻭﻳﮋﻩ ﺩﺭ ﺭﻭﺯﻫﺎﯼ ﺗﺎﺳـﻮﻋﺎ ﻭ ﻋﺎﺷـﻮﺭﺍﺀ ﻣـﯽﺩﻳﺪﻧـﺪ‬ ‫ﺑﻴــﺸﺘﺮ ﺍﺯ ﳎﻤــﻮﻉ ﻣــﺼﻴﺒﺘﻬﺎﺋﯽ ﺑــﻮﺩ ﮐــﻪ ﺩﺭ ﺍﺛﻨــﺎﯼ ﺳــﺎﻝ ﺍﺯ ﺩﺳــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺗﱪﺍﺋﻴــﺎﻥ‬ ‫ﺩﻳ ــﺪﻩ ﺑﻮﺩﻧ ــﺪ‪ .‬ﻣﺮﺩﻣ ــﯽ ﮐ ــﻪ ﳎﺒ ــﻮﺭ ﺑﻮﺩﻧ ــﺪ ﺑ ــﺮﺍﯼ ﻣ ــﺼﻮﻥ ﺑ ــﻮﺩﻥ ﺍﺯ ﺗﻌ ــﺮﺽ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻭ‬ ‫ﺗﱪﺍﺋﻴ ــﺎﻥ ﺩﺭ ﻣﺮﺍﺳ ــﻢ ﻋ ــﺰﺍﺩﺍﺭﯼ ﺁ‪ ‬ــﺎ ﺷ ــﺮﮐﺖ ﮐﻨﻨ ــﺪ ﺭﻓﺘﺎﺭﻫ ــﺎﺋﯽ ﻭﺍﮐﻨ ــﺸﯽﹺ ﺿ ــﺪﻳﺖﺁﻣﻴـ ـ ﹺﺰ‬

‫ﺭﻧﺪﺍﻧﻪ ﺍﺯ ﺧﻮﺩ ﺑـﺮﻭﺯ ﻣـﯽﺩﺍﺩﻧـﺪ‪ .‬ﻟﻄﻴﻔـﻪﻫـﺎﯼ ﺗـﺼﻨﻴﻒﻣﺎﻧﻨـﺪ‪ ‬ﺁﻫﻨﮕﻴﻨـﯽ ﺗـﺎ ﺍﻣـﺮﻭﺯ ﺑـﺮ ﺳـ ﹺﺮ‬ ‫ﺯﺑﺎﻥ ﻣﺮﺩﻣﯽ ﺍﺯ ﻧﻘﺎﻃﯽ ﺍﺯ ﭘﺎﺭﺱ ﺑﻪﮔﻮﻳﺶ ﺑﻮﻣﯽﹺ ﭘﺎﺭﺱ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﮐﻪ ﻧﻮﻋﯽ ﺍﺳـﺘﻬﺰﺍﺀ‬

‫ﳌ ﹶﺜـﻞﹺ‬ ‫ﺑﻪ ﻣﻘﺪﺳﺎﺕ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺑﻴﺎﻥ ﻣﯽﮐﻨﺪ‪ .‬ﺑﺮﺧﯽ ﺍﺯ ﺍﻳﻦ ﻟﻄﻴﻔﻪﻫﺎ ﺗﺒـﺪﻳﻞ ﺑـﻪ ﺿـﺮﺏ ﺍ ﹶ‬

‫ﻋﻤﻮﻣﯽ ﺷﺪﻩ ﺍﺳﺖ؛ ﻣﺜﻼ‪» :‬ﺣﺴﻴﻦ ﮐﻪ ﻟﹶﻮﺩ‪‬ﻩ ﺍﺵﻧﹺﻪﺑﺎﺩ‪‬ﻥ‪ ،‬ﭼﻪ ﮐﹶﺮ ﺷ‪‬ﺰ ﮐﹶﺮﺑ‪‬ﻼ ﺩ‪‬ﻥ« )ﺣﺴﻴﻦ‬

‫ﺿـﺮﺏﹺ‬ ‫ﮐﻪ ﻣﺸﮏ ﺁﺏ ﻧﺪﺍﺷﺖ ﺑـﻪ ﮐـﺮﺑﻼ ﭼـﻪ ﮐـﺎﺭ ﺩﺍﺷـﺖ؟(؛ ﻭ »ﻧـﻪ ﺍﺯ ﺩ‪‬ﻝ ﻭ ﻧـﻪ ﺍﺯ ﺟـﺎﻥ‪ ،‬‬

‫ﻟ‪‬ﮑ‪ ‬ــﺮ ﻳ ــﺎ ﺣ ــﺴﻴﻦ!« )ﻟ‪‬ﮑ ــﺮ ﺭﺍ ﺍﮐﻨ ــﻮﻥ ﺑ ــﺎﺗﻮﻡ ﮔﻮﻳﻨ ــﺪ(‪ .‬ﺍﻳ ــﻦ ﺩﻭ ﺗ ــﺼﻨﻴﻒ ﺍﺯ ﻣ ــﺮﺩﻡ ﺩﻭﺗ ــﺎ ﺍﺯ‬ ‫ﺷــﻬﺮﻫﺎﯼ ﻻﺭﺳــﺘﺎﻥ ﻣﺎﻧــﺪﻩ ﺍﺳــﺖ ﮐــﻪ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ﻋﺒــﺎﺱ ﺩﻭﻡ ﺑــﺮﺍﯼ ﺩﻭﻣــﻴﻦﺑــﺎﺭ ﺷــﻴﻌﻪ‬

‫ﮐﺮﺩﻩ ﺷﺪﻧﺪ ﻭ ﻣﺮﺩﻣﺶ ﳘﮕﯽ ﺷﻴﻌﻪﺍﻧﺪ‪ ،‬ﻭﻟﯽ ﺧـﺎﻃﺮﻩﻫـﺎﯼ ﺁﻥ ﺭﻭﺯﮔـﺎﺭ ﺩﻭﺭ ﺭﺍ ﻧﻴـﺰ ﻫﻨـﻮﺯ‬

‫ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﮐﺴﺎﻧﯽ ﮐﻪ ﺍﺩﻋﺎ ﻣﯽﮐﻨﻨﺪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻫﻴﭻﮔﺎﻩ ﻣﺴﻠﻤﺎﻥ‪ ‬ﻭﺍﻗﻌﯽ ﻧﺒﻮﺩﻩﺍﻧﺪ ﻧﻈﺮﺷـﺎﻥ ﺑـﻪ‬

‫ﳘﻴﻦ ﻭﺿﻌﻴﺖ‪ ‬ﻧﻔﺎﻕﺁﻣﻴﺰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﮐـﻪ ﺍﺯ ﺯﻣـﺎﻥ ﺻـﻔﻮﯼ ﺑـﻪﺑﻌـﺪ ﺩﺭ ﮐـﺸﻮﺭ ﻣـﺎ ﺭﻭﺍﺝ‬ ‫ﻳﺎﻓﺘــﻪ ﺍﺳــﺖ‪ .‬ﺍﻳﻨــﻬﺎ ﺭﻓﺘﺎﺭﻫــﺎﯼ ﻧﻔــﺎﻕﺁﻣﻴــﺰ ﭘــﺲ ﺍﺯ ﺻــﻔﻮﻳﻪ ﺭﺍ ﻭﺍﮐــﻨﺶﹺ ﺭﻭﺣ ـﯽﹺ ﺍﻳﺮﺍﻧﻴــﺎﻥ‬ ‫ﻧﺴﺒﺖ ﺑﻪﺍﺳـﻼﻡ ﻣـﯽﭘﻨﺪﺍﺭﻧـﺪ ﻭ ﺁﻥﺭﺍ ﺑـﻪ ﺩﻭﺭﺍﻥ ﭘـﻴﺶ ﺍﺯ ﺻـﻔﻮﻳﻪ ﻧﻴـﺰ ﺳـﺮﺍﻳﺖ ﻣـﯽﺩﻫﻨـﺪ‪.‬‬

‫ﻭﻟﯽ ﺣﻘﻴﻘﺖ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻋﻬﺪ ﺻﻔﻮﯼ ﺑـﻪﺑﻌـﺪ ﺩﺭ ﻣﻴـﺎﻥ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺑـﺮﻭﺯ ﮐـﺮﺩﻩ ﻭ ﺑـﺮﺍﯼ‬

‫ﻣ ــﺎ ﻣﺎﻧ ــﺪﻩ ﺍﺳ ــﺖ‪ .‬ﻳﻌﻨ ــﯽ ﺍﻳﻨﮑ ــﻪ ﻣ ــﺴﻠﻤﺎﻧﺎﻥ‪ ‬ﺍﻳ ــﺮﺍﻥ‪ ‬ﻣ ــﺎ ﺗ ــﺎ ﺍﻣ ــﺮﻭﺯ ﺷ ــﻴﻮﮤ ﻧﻔ ــﺎﻕ ﻭ ﺗﻈ ــﺎﻫﺮ‬ ‫ﺑﻪﺩﻳﻦﺩﺍﺭﯼ ﺭﺍ ﺩﺭ ﻫﺮ ﻣﻮﺭﺩﯼ ﺑﻪﮐﺎﺭ ﻣﯽﮔﻴﺮﻧﺪ ﺍﺭﺛـﯽ ﺍﺳـﺖ ﮐـﻪ ﺍﺯ ﺭﻭﺯﮔـﺎ ﹺﺭ ﺻـﻔﻮﻳﻪ ﺑـﻪﻣـﺎ‬

‫ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﻣﺮﺩﺍﻥ ﺍﻳﺮﺍﻧﯽ ﮐﻪ ﺁﺷﻨﺎﻳﺎﻧﺸﺎﻥ ﻣﯽﺩﺍﻧﻨﺪ ﮐﻪ ﻧﻪ ﺭﻭﺯﻩ ﻣﯽﮔﻴﺮﻧـﺪ‬ ‫ﻭ ﻧــﻪ ﳕــﺎﺯ ﻣــﯽﺧﻮﺍﻧﻨــﺪ ﻭ ﺣﺘــﯽ ﳑﮑــﻦ ﺍﺳــﺖ ﮐــﻪ ﺑــﺎﺩﻩ ﻧﻴــﺰ ﺑﻨﻮﺷــﻨﺪ ﻭﻟــﯽ ﺩﺭ ﺑﻴــﺮﻭﻥ ﺧﺎﻧــﻪ‬ ‫ﺗﻈﺎﻫﺮ ﺑﻪ ﺩﻳﻦﺩﺍﺭﯼ ﻣﯽﮐﻨﻨﺪ‪ ،‬ﺭﻳﺶ ﻣﯽﮔﺬﺍﺭﻧﺪ‪ ،‬ﺗﺴﺒﻴﺢ ﺑﻪﺩﺳﺖ ﻣﯽﮔﻴﺮﻧـﺪ ﻭ ﺍﻧﮕـﺸﺘ ﹺﺮ‬

‫ﻋﻘﻴــﻖ ﻭ ﻓﻴــﺮﻭﺯﻩ )ﺷــﻌﺎ ﹺﺭ ﻭﻳــﮋﻩ( ﺩﺭ ﺍﻧﮕــﺸﺖ ﻣــﯽﮐﻨﻨــﺪ‪ .‬ﺩﺭ ﻣﻴــﺎﻥ ﻣﻘــﺪﺱﳕﺎﻳــﺎﻧﯽ ﮐــﻪ ﻧــﺎﻥ‪‬‬ ‫ﺩﻳ ــﻦ ﻣ ــﯽﺧﻮﺭﻧ ــﺪ ﻧﻴ ــﺰ ﭼﻨ ــﻴﻦ ﻭﺿ ــﻌﯽ ﻣ ــﯽﺗ ــﻮﺍﻥ ﺩﻳ ــﺪ‪ .‬ﺩﻟﺒ ــﺴﺘﮕﯽﹺ ﻣ ــﺴﻠﻤﺎﻧﺎﻥ ﺑ ــﻪ ﺁﺩﺍﺏ‬

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‫‪۲۷۰‬‬ ‫ﺍﺳﻼﻣﯽ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺎ ﺩﻳﮕﺮ ﮐﺸﻮﺭﻫﺎﯼ ﻣـﺴﻠﻤﺎﻥﻧـﺸﻴﻦ ﺑـﻪﻃـﺮﺯ ﺁﺷـﮑﺎﺭﯼ ﻣﺘﻔـﺎﻭﺕ ﺍﺳـﺖ‪.‬‬ ‫ﲨﺎﻋــﺎﺕ‪ ‬ﳕــﺎﺯﮔﺰﺍﺭ ﺩﺭ ﻣــﺴﺎﺟﺪ ﺷــﻬﺮﻫﺎﯼ ﺑــﺰﺭﮒ ﻭﮐﻮﭼــﮏ ﺍﻳــﺮﺍﻥ ﻧــﺴﺒﺖ ﺑــﻪ ﲨﻌﻴــﺖ‬ ‫ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﳏﻠﻪﻫﺎﯼ ﺷﻬﺮﻫﺎ ﺍﻧﺪﮎ ﺍﺳﺖ‪ ،‬ﻭ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﻣـﺴﺠﺪﺭﻭﺍﻥ ﺍﺯ ﺩﻭﺭﻭﻳـﺎﻧﯽﺍﻧـﺪ‬

‫ﮐــﻪ ﺗﻈــﺎﻫﺮ ﺑــﻪﺩﻳــﻦﺩﺍﺭﯼ ﻣــﯽﮐﻨﻨــﺪ )ﺑــﻪﻗــﻮﻝﹺ ﺧﻮﺩﺷــﺎﻥ‪ ،‬ﳘﺮﻧــﮓ ﲨﺎﻋــﺖﺍﻧــﺪ(‪ .‬ﲞــﺶ‬

‫ﻋﻤ ــﺪﮤ ﺣﺎﺟﻴ ــﺎﻥ‪ ‬ﺍﻳﺮﺍﻧ ــﯽ ﺍﺯ ﺑﺎﺯﺭﮔﺎﻧ ــﺎﻥ ﺑ ــﺎﺯﺍﺭﯼﺍﻧ ــﺪ ﮐ ــﻪ ﺑﻴ ــﺸﺘﺮﺷﺎﻥ ﺑ ــﺮﺍﯼ ﻧ ــﺎﻡ ﺑ ــﻪﺣ ــﺞ‬

‫ﻣﯽﺭﻭﻧﺪ ﺗﺎ ﺣﺎﺟﯽ ﻧﺎﻣﻴﺪﻩ ﺷﻮﻧﺪ‪ .‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﳘـﻴﻦ ﺗﻈﺎﻫﺮﮐـﺎﺭﯼ ﺍﺳـﺖ ﮐـﻪ ﺩﺭ ﺟﺎﻫـﺎﺋﯽ‬ ‫ﺍﺯ ﭘﺎﺭﺱ ﺑﻪﻣﺴﺨﺮﻩ ﻣﯽﮔﻮﻳﻨﺪ‪:‬‬ ‫ﺣﺎﺟﯽ ﮐﻪ ﺯ ﻣﮑﻪ ﻭ ﻣ‪‬ﻨٰﯽ ﺑﺮﮔﺸـ ـﺘﻪ‬ ‫ﺐ ﻣﺮﺩ‪ ‬ﺣﺎﺟﯽ ﳔﻮﺭﯼ‬ ‫ﺯ‪‬ﺎﺭ ﻓــﺮﻳ ﹺ‬

‫ﭼـ ــﻮﻥ ﻣ ــﺎﺭ ﺑ ــﺮﻓ ــﺘ ـﻪ ﺍﮊﺩﻫ ــﺎ ﺑﺮﮔﺸﺘﻪ‬ ‫ﮐﺎﻳﻦ ﺧﺎﻧﻪ ﺧﺮﺍﺏ ﺍﺯ ﺧﺪﺍ ﺑﺮﮔﺸﺘﻪ‬

‫ﺑ ــﺎ ﻭﺟ ــﻮﺩ ﳘ ــﮥ ﺗﺒﻠﻴﻐ ــﺎﺗﯽ ﮐ ــﻪ ﺭﺳ ــﺎﻧﻪﻫ ــﺎﯼ ﻋﻤ ــﻮﻣﯽ ﺩﺭ ﺩﻫ ــﻪﻫ ــﺎﯼ ﮐﻨ ــﻮﻧﯽ ﺑ ــﺮﺍﯼ‬

‫ﮐــﺸﺎﻧﺪﻥ ﻣــﺮﺩﻡ ﺑــﻪ ﳕــﺎﺯ ﲨﻌــﻪ ﻣــﯽﮐﻨﻨــﺪ‪ ،‬ﺩﺭ ﳕــﺎﺯ ﲨﻌــﮥ ﺷــﻬﺮ ‪‬ــﺮﺍﻥ ﺩﺭﺻــﺪ ﺍﻧــﺪﮐﯽ ﺍﺯ‬ ‫ﻣــﺮﺩﻡ ﺣــﻀﻮﺭ ﻣــﯽﻳﺎﺑﻨــﺪ ﮐــﻪ ﺑــﻪ ﻳــﮏﺩﺭﺻـﺪ‪ ‬ﻣــﺮﺩﺍﻥ ﻧﻴــﺰ ﳕــﯽﺭﺳــﺪ‪ .‬ﺩﺭ ﺷــﻬﺮﻫﺎﯼ ﺑــﺰﺭﮒ‪‬‬

‫ﺩﻳﮕﺮ ﻧﻴﺰ ﻭﺿﻊ ﺑﻪ ﳘﻴﻦ ﺳﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺭ ﺩﺳﺘﻪﺟﺎﺕ ﻋﺰﺍﺩﺍﺭﯼ ﺑﺮﺍﯼ ﺍﻣﺎﻡ ﺣـﺴﻴﻦ ﮐـﻪ ﺩﺭ‬

‫ﻣﺎﻩ ﳏﺮﻡ ﺑـﻪﺭﺍﻩ ﻣـﯽﺍﻓﺘـﺪ ﻧـﺴﺒﺖ ﺍﻧـﺪﮐﯽ ﺍﺯ ﻣـﺮﺩﻡﹺ ﻭﺍﻗ ‪‬ﻌـﺎ ﺷـﻬﺮﯼ ﺷـﺮﮐﺖ ﻣـﯽﮐﻨﻨـﺪ‪ ،‬ﻭ ﺩﺭ‬ ‫ﳏﻠ ــﻪﻫ ــﺎﺋﯽ ﺍﺯ ﺷ ــﻬﺮﻫﺎ ﮐ ــﻪ ﺩﺳ ــﺘﻪﺟ ــﺎﺕ‪ ‬ﻋ ــﺰﺍ ﻓﻌﺎﻟﻴـ ـﺖ‪ ‬ﺗ ــﺸﻮﻳﻘﯽ ﺑ ــﺮﺍﯼ ﮐ ــﺸﺎﻧﺪﻥ ﻣ ــﺮﺩﻡ‬

‫ﺑﻪﺻﻔﻮﻑ ﻋﺰﺍﺩﺍﺭﺍﻥ ﻧﺪﺍﺭﻧﺪ ﻫﻴﭻ ﺷـﺮﮐﺖ ﳕـﯽﮐﻨﻨـﺪ‪ .‬ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺑـﻪﻳـﺎﺩ ﺩﺍﺭﻧـﺪ ﮐـﻪ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ‪‬ﻠﻮﯼﹺ ﺩﻭﻡ ﺩﺳﺘﻪﻫﺎﯼ ﻋـﺰﺍﺩﺍﺭﯼﹺ ﺭﻭﺯﻫـﺎﯼ ﺗﺎﺳـﻮﻋﺎ ﻭ ﻋﺎﺷـﻮﺭﺍ ﺩﺭ ﺷـﻬﺮﻫﺎﯼ ﺑـﺰﺭﮒ‬

‫ﳕــﺎﺯ ﳕــﯽﺧﻮﺍﻧﺪﻧــﺪ‪ .‬ﺍﻳﻨﮑــﻪ ﻣﺮﺍﺳــﻢ ﻋــﺰﺍﺩﺍﺭﯼ ﺷــﺒﻬﺎﯼ ﳏ ـﺮﻡ ﺑــﺮﺍﯼ ﲞــﺶ ﺑﺰﺭﮔــﯽ ﺍﺯ‬

‫ﺟﻮﺍﻧ ــﺎﻥ‪ ‬ﺷ ــﻬﺮﻫﺎﯼ ﺑ ــﺰﺭﮒ ﺍﻳ ــﺮﺍﻥ ﺗﺒ ــﺪﻳﻞ ﺑ ــﻪ ﻧ ــﻮﻋﯽ ﺑ ــﺎﺯﯼ ﻭ ﺳ ــﺮﮔﺮﻣﯽ ﺷ ــﺪﻩ ﺍﺳ ــﺖ‪ ،‬ﻭ‬ ‫ﻣﯽﺑﻴﻨﻴﻢ ﮐﻪ ﺟﻮﺍ‪‬ﺎﯼ ﺑﺮﺧﯽ ﺍﺯ ﳏﻠﻪﻫﺎﯼ ‪‬ﺮﺍﻥ ﻭ ﺷﻬﺮﻫﺎﯼ ﺑﺰﺭﮒ ﺩﺭ ﺷﺒﻬﺎﯼ ﺗﺎﺳﻮﻋﺎ‬

‫ﻭ ﻋﺎﺷ ــﻮﺭﺍ ﻣﺮﺍﺳ ــﻢ ﻋ ــﺰﺍﺩﺍﺭﯼ ﺑ ــﺮﺍﯼ ﺍﻣ ــﺎﻡ ﺣ ــﺴﻴﻦ ﺭﺍ ﺗﺒ ــﺪﻳﻞ ﺑ ــﻪ ﻧ ــﻮﻋﯽ ﻣﺮﺍﺳ ــﻢ ﳕ ــﺎﻳﺶ‬ ‫ﺧﻴﺎﺑﺎﻧﯽ ﻣﯽﮐﻨﻨﺪ ﻭ ﻧﺎﻣﯽ ﻧﻴﺰ ﺑﻪﺁﻥ ﺩﺍﺩﻩﺍﻧﺪ ﮐﻪ ﺯﻳﺒﻨﺪﮤ ﭼﻨﻴﻦ ﻣﺮﺍﲰﯽ ﻧﻴﺴﺖ ﻭ ﺍﻫﺎﻧﺖ‬

‫ﺑﻪﻣﻘﺪﺳﺎﺕ ﺷﻴﻌﻪ ﻧﻴﺰ ﻫـﺴﺖ ﻣﻮﺿـﻮﻉ ﺟﺪﻳـﺪﯼ ﻧﻴـﺴﺖ ﮐـﻪ ﺩﺭ ﺍﻳـﻦ ﺳـﺎﳍﺎﯼ ﺍﺧﻴـﺮ ﺍﺑـﺪﺍﻉ‬

‫ﺷــﺪﻩ ﺑﺎﺷــﺪ؛ ﺑﻠﮑــﻪ ﻳﺎﺩﮔــﺎ ﹺﺭ ﺫﻫﻨ ـﯽﹺ ﳘــﺎﻥ ﻭﺍﮐﻨــﺸﻬﺎﯼ ﺭﻧﺪﺍﻧــﮥ ﺭﻭﺯﮔــﺎﺭ ﺻــﻔﻮﯼ ﺍﺳــﺖ ﮐــﻪ‬ ‫ﺍﮐﻨﻮﻥ ﺷﮑﻞ ﻭ ﻧﺎﻣﺶ ﻧﻮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

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‫‪۲۷۱‬‬ ‫ﻧﻔﺎﻗﯽ ﮐﻪ ﺩﺭ ﺳﺎﻳﮥ ﺷﻴﻮﻩﻫﺎﯼ ﺧﺸﻮﻧﺖﺁﻣﻴـﺰ ﺷـﻴﻌﻪﺳـﺎﺯﯼﹺ ﺻـﻔﻮﻳﺎﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺭﻭﺍﺝ‬ ‫ﺦ‬ ‫ﻳﺎﻓــﺖ ﻭ ﺗــﺎ ﻋﻤــﻖ ﺭﻭﺣﻴــﺎﺕ ﺍﻳﺮﺍﻧــﯽ ﻧﻔــﻮﺫ ﮐــﺮﺩ ﻭ ﺑــﺮﺍﯼ ﳘﻴــﺸﻪ ﻣﺎﻧــﺪﮔﺎﺭ ﺷــﺪ ﺩﺭ ﺗــﺎﺭﻳ ﹺ‬ ‫ﺍﻳﺮﺍﻥ ﺳﺎﺑﻘﻪ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬

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‫‪www.IrPDF.com‬‬

‫ﮔﻔﺘﺎﺭ ﺩﻭﻡ‬

‫ﺭﻭﺣﺎﻧﻴﺖﺻﻔﻮﯼ‬ ‫ﺗﻌﺮﻳﻒ ﺭﻭﺣﺎﻧﯽ ﻭ ﺭﻭﺣﺎﻧﻴﺖ‬ ‫ﺭﻭﺣــﺎﻧﯽ ﺍﺻــﻄﻼﺣﯽ ﺩﺭ ﺑﺮﺍﺑــﺮ ﺟــﺴﻤﺎﻧﯽ ﺍﺳــﺖ‪ ،‬ﻳﻌﻨــﯽ ﻣﻮﺟــﻮﺩﯼ ﮐــﻪ ﺍﺯ ﺁﲰــﺎﻥ‬ ‫ﺍﺳــﺖ ﻭ ﺍﺯ ﺧﺎﮐﻴ ــﺎﻥ ﻣﺘﻤ ــﺎﻳﺰ ﺍﺳ ــﺖ‪ .‬ﺩﺭ ﺯﺑ ــﺎﻥ ﺩﻳﻨ ــﯽ ﻭ ﺍﺳ ــﻼﻣﯽ ﺑ ــﻪ ﻣﻼﺋﮑ ــﻪ »ﺭﻭﺣ ــﺎﻧﯽ«‬

‫ﮔﻔﺘﻪ ﻣﯽﺷﻮﺩ‪ .‬ﺩﺭ ﻓﻠﺴﻔﮥ ﻣﻮﺳﻮﻡ ﺍﺳﻼﻣﯽ ﺑﻪ ﺍﺟﺮﺍﻡ ﺁﲰﺎﻧﯽ )ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺍﺧﺘﺮﺍﻥ(‬ ‫»ﺭﻭﺣﺎﻧﯽ« ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﲨﻌﺸﺎﻥ »ﺭﻭﺣﺎﻧﻴﺎﺕ« ﺍﺳﺖ‪.‬‬

‫ﺍﻣ ــﺎ »ﺭﻭﺣ ــﺎﻧﯽ« ﺩﺭ ﻧ ــﺴﻠﻬﺎﯼ ﺑﻌ ــﺪﯼﹺ ﺗ ــﺸﻴﻊ ﺻ ــﻔﻮﯼ ﺑ ــﺮ ﺁﺩﻣﻴ ــﺎﻧﯽ ﺍﻃ ــﻼﻕ ﺷ ــﺪ ﮐ ــﻪ‬

‫ﮐﺘﺎ‪ ‬ــﺎﯼ ﺩﻳﻨ ــﯽ ﺧﻮﺍﻧ ــﺪﻩ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺭﻭﺣ ــﺎﻧﯽ ﮐ ــﺴﯽ ﺑ ــﻮﺩ ﮐ ــﻪ ﴰ ــﺎﺭﯼ ﺍﺯ ﮐﺘﺎ‪ ‬ــﺎﯼ ﮐﻬـ ـﻦﹺ‬

‫ﻣﺬﻫﺒﯽ ﺭﺍ ﺑﻪﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺧﻮﺍﻧﺪﻩ ﺑﻮﺩ ﻭ ﺧﻮﺍﻧﺪﻥ‪ ‬ﺍﻳﻦ ﮐﺘﺎ‪‬ﺎ ﺑﻪﺍﻭ ﻣﺰﻳﺘﯽ ﺩﺍﺩﻩ ﺑﻮﺩ ﮐﻪ ﺑﺮ‬ ‫ﺍﻧﺴﺎ‪‬ﺎﯼ ﺧﺎﮐﯽ ﲤﺎﻳﺰ ﺧﺎﺻﯽ ﺩﺍﺷﺖ ﻭ ﺣﺴﺎﺑﺶ ﺍﺯ ﺍﻧﺴﺎ‪‬ﺎﯼ ﻣﻌﻤﻮﻟﯽ ﺟﺪﺍ ﺑﻮﺩ‪.‬‬

‫ﺡ »ﺭﻭﺣﺎﻧﯽ« ﺧﺎﺹﹺ ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﺍﺳﺖ ﻭ ﺩﺭ ﻫﻴﭻﮐﺪﺍﻡ ﺍﺯ ﻣﺬﺍﻫﺐ ﺩﻳﮕـﺮ‬ ‫ﺍﺻﻄﻼ ﹺ‬

‫ﺍﺳﻼﻣﯽ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﻧﺪﺍﺭﺩ‪ .‬ﺭﻭﺣﺎﻧﯽ ﺩﺭ ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﳕﺎﻳﻨﺪﮤ ﺁﲰﺎﻥ ﺑـﻮﺩ ﻭ‬

‫ﺑــﺮ ﺯﻣﻴﻨﻴــﺎﻥ »ﻭﻻﻳــﺖ« ﺩﺍﺷــﺖ‪ .‬ﺍﺯ ﺍﻳــﻦ ﳕﺎﻳﻨــﺪﮔﯽﹺ ﺁﲰــﺎﻥ ﺑــﻮﺩ ﮐــﻪ ﺩﺭ ﻧــﺴﻠﻬﺎﯼ ﺑﻌــﺪﯼ‬

‫ﺗﻮﺳﻂ ﺁﻣﺪﮔﺎﻥ ﺍﺯ ﻟﺒﻨﺎﻥ ﺩﺭ ﮐﺸﻮﺭ ﻣﺎ ﺻﻔﺖ‪» ‬ﺁ ‪‬ﻳﺔﹸ ﺍﷲ« ﺟﻌﻞ ﺷﺪ )ﻳﻌﻨﯽ ﻧﺸﺎﻧﮥ ﺍﷲ(‪ .‬ﺍﻳﻦ‬

‫ﺻﻔﺖ ﻧﻴﺰ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ‬ﻣﺎ ﻭ ﺩﺭ ﺟﻬـﺎﻥ ﻣﻮﺳـﻮﻡ ﺑـﻪﺍﺳـﻼﻣﯽ ﺳـﺎﺑﻘﻪ ﻧﺪﺍﺷـﺖ‪ ،‬ﻭ ﺩﺭ ﻫـﻴﭻﮐـﺪﺍﻡ‬ ‫ﺍﺯ ﻣﺬﺍﻫﺐ ﺍﺳﻼﻣﯽ ﻣﺮﺳﻮﻡ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﻧﻴﺴﺖ‪.‬‬

‫ﺩﺭ ﺯﺑــﺎﻥ ﺍﺳــﻼﻣﯽ ﺗــﺎ ﭘــﻴﺶ ﺍﺯ ﺻــﻔﻮﻳﻪ ﺑــﻪ ﻫــﻴﭻ ﺍﻧــﺴﺎﻧﯽ ﺭﻭﺣــﺎﻧﯽ ﻭ ﺁﻳــﺔ ﺍﷲ ﮔﻔﺘــﻪ‬

‫ﻧﺸﺪﻩ ﺑﻮﺩ‪ .‬ﺣﺘﯽ ﭘﻴﺎﻣﱪ ﺍﺳﻼﻡ ﻧﻴﺰ ﺍﻳـﻦ ﺻـﻔﺖ ﺭﺍ ﻧﺪﺍﺷـﺖ‪ .‬ﻫـﻴﭻ ﭘﻴـﺎﻣﱪ ﺩﻳﮕـﺮﯼ ﻫـﻢ ﺩﺭ‬ ‫ﻗــﺮﺁﻥ ﺍﻳــﻦ ﺻــﻔﺖ ﺭﺍ ﻧــﺪﺍﺭﺩ‪ .‬ﻋﻴــﺴﺎ ﻣــﺴﻴﺢ ﻧﻴــﺰ ﺩﺭ ﻋﻘﻴــﺪﮤ ﻗﺮﺁﻧــﯽ ﺍﻧــﺴﺎﻥ ﺍﺳــﺖ ﻭ ﺻــﻔﺖ‬ ‫ﺭﻭﺣــﺎﻧﯽ ﻧــﺪﺍﺭﺩ‪ .‬ﺩﺭ ﻋﻘﻴــﺪﮤ ﺍﺳــﻼﻣﯽ ﺑــﻪ ﻫــﻴﭻ ﭘﻴــﺎﻣﱪﯼ ﺻــﻔﺖ ﺭﻭﺣــﺎﻧﯽ ﻭ ﺁﻳــﺔ ﺍﷲ ﺩﺍﺩﻩ‬ ‫ﻧﺸﺪﻩ ﺑﻮﺩ‪ .‬ﭘﻴﺎﻣﱪ ﺍﺳﻼﻡ ﻧﻴﺰ ﺭﻭﺣﺎﻧﯽ ﻧﺒﻮﺩ ﺑﻠﮑﻪ ﺟﺴﻤﺎﻧﯽ ﺑﻮﺩ‪ ،‬ﻭ ﺍﻳﻦﺭﺍ ﭼﻨﺪ ﺁﻳـﮥ ﻗـﺮﺁﻥ‬

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‫‪۲۷۳‬‬ ‫ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺩﻭ ﺻﻔﺖ ﺭﺍ ﺑﺮﺍﯼ ﳔﺴﺘﻴﻦ ﺑﺎﺭ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﺩﺭ ﺍﻳـﺮﺍﻥ‪ ‬ﻣـﺎ ﻧـﺴﻠﻬﺎﯼ ﺑﻌـﺪﯼﹺ‬ ‫ﺡ ﺁﻳـﺔ‬ ‫ﻣﻼﻳﺎﻥ ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﺑﺮﺍﯼ ﺧﻮﺩﺷﺎﻥ ﺟﻌﻞ ﮐﺮﺩﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦﺭﻭ ﺍﺳﺖ ﮐﻪ ﺩﻭ ﺍﺻـﻄﻼ ﹺ‬ ‫ﺍﷲ ﻭ ﺭﻭﺣــﺎﻧﯽ ﺟــﺰ ﻧــﺰﺩ ﺷــﻴﻌﻴﺎﻥ ﺻــﻔﻮﯼ ﻭﺟــﻮﺩ ﻧﺪﺍﺷــﺘﻪ ﺍﺳــﺖ ﻭ ﻧــﺪﺍﺭﺩ‪ .‬ﭘﻴــﺸﺘﺮﻫﺎ‪ ،‬ﺩﺭ‬ ‫ﺯﻣــﺎﻥ ﺗﺮﮐــﺎﻥ ﺳــﻠﺠﻮﻗﯽ‪ ،‬ﺻــﻔﺖ »ﺣ‪‬ﺠ‪‬ـﺔﹸ ﺍﻹﺳــﻼﻡ« ﺑــﺮﺍﯼ ﺍﻣــﺎﻡ ﳏﻤــﺪ ﻏﺰﺍﻟــﯽ ﻭﺿــﻊ ﺷــﺪﻩ‬

‫ﺑﻮﺩ؛ ﻭﻟﯽ ﺍﻳـﻦ ﺻـﻔﺖ ﻧﻴـﺰ ﻧـﺰﺩ ﺍﻳﺮﺍﻧﻴﻬـﺎ ﺟـﺎ ﻧﻴﻔﺘـﺎﺩ ﻭ ﭘـﺲ ﺍﺯ ﻏﺰﺍﻟـﯽ ﺑـﺮﺍﯼ ﮐـﺴﯽ ﺑـﻪﮐـﺎﺭ‬ ‫ﻧﺮﻓﺖ‪ .‬ﺍﻣﺎ ﺻﻔﺖ ﺭﻭﺣﺎﻧﯽ ﻭ ﺁﻳﺔ ﺍﷲ ﮐﻪ ﺩﺭ ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﻭﺿﻊ ﺷﺪ ﺑﺎ ﹺﺭ ﻣﻠﮑﻮﺗﯽ ﺩﺍﺷـﺖ‬

‫ﻭ ﻧﺸﺎﻧﮥ ﲤﺎﻳ ﹺﺰ ﻣﻼﻫﺎﯼ ﺻﻔﻮﯼ ﺍﺯ ﻣﺮﺩﻡﹺ ﺧﺎﮐﯽ ﺑﻮﺩ؛ ﻭ ﺍﻳﻦ ﲤﺎﻳﺰ ﺑـﻪﺣـﺪﯼ ﺑـﻮﺩ ﮐـﻪ ﻫﺮﮐـﻪ‬ ‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻳﺔ ﺍﷲ ﻗﺮﺍﺭ ﻣﯽﮔﺮﻓﺖ ﻣﯽﺑﺎﻳـﺴﺖ ﮐـﻪ ﺑـﻪﺍﻭ ﺳـﺠﺪﻩ ﮐﻨـﺪ؛ ﻭﻟـﯽ ﺳـﺠﺪﻩ ﺑـﺮ ﺍﻭ ﻧـﻪ‬

‫ﺳﺮ ﺑﺮ ﺯﻣﻴﻦ ‪‬ﺎﺩﻥ ﻣﺜﻞ ﭘﻴﺶﹺ ﺷﺎﻩ ﺻﻔﻮﯼ ﺑﻠﮑﻪ ﺳﺮ ﺧﻢ ﮐـﺮﺩﻥ ﻭ ﺑـﺮ ﺩﺳـﺖ‪ ‬ﺍﻭ ﺑﻮﺳـﻪ ﺯﺩﻥ‬ ‫ﻭ ﭘﻴﺸﺎﻧﯽ ﺭﺍ ﺑﻪ ﭘﺸﺖ‪ ‬ﺩﺳﺖ‪ ‬ﺍﻭ ﺳﺎﺑﻴﺪﻥ ﺑﻮﺩ‪ .‬ﺑﻪﻋﺒـﺎﺭﺕ ﺩﻳﮕـﺮ‪ ،‬ﺷـﻴﻌﮥ ﺻـﻔﻮﯼ ﻭﻗﺘـﯽ ﺩﺭ‬ ‫ﭘﻴﺸﮕﺎﻩ ﺁﻳﺔ ﺍﷲ ﻗﺮﺍﺭ ﻣﯽﮔﺮﻓﺖ ﺑﺮ ﭘـﺸﺖ‪ ‬ﺩﺳـﺖ ﺩﺭﺍﺯﺷـﺪﮤ ﺁﻳـﺔ ﺍﷲ ﺳـﺠﺪﻩ ﻣـﯽﮐـﺮﺩ ﻧـﻪ ﺑـﺮ‬

‫ﺭﻭﯼ ﺯﻣﻴﻦ‪ .‬ﺍﻳﻦ ﺳﻨﺘﯽ ﺍﺳﺖ ﮐﻪ ﺗﺎ ﺍﻣﺮﻭﺯ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪﳘﻴﻦ ﳊﺎﻅ ﺍﺳﺖ ﮐﻪ ﻓﻘﻬـﺎﯼ‬ ‫ﺳــﻨﯽ ﺑــﺮ ﻓﻘﻬــﺎﯼ ﺷــﻴﻌﻪ ﺧ‪‬ــﺮﺩﻩ ﻣــﯽﮔﻴﺮﻧــﺪ ﮐــﻪ » ‪‬ﺗ ﹶﻔــﺮﻋ‪‬ﻦ« ﺩﺍﺭﻧــﺪ‪ .‬ﺣﺘــﯽ ﺑﺮﺧــﯽ ﺍﺯ ﻓﻘﻬــﺎﯼ‬

‫ﺳﻨﯽ ﺍﻳﻦ ﮐﺎﺭ ﺭﺍ ﻧﺸﺎﻧﮥ ﺷﺮﮎ ﺗﻠﻘﯽ ﻣﯽﮐﻨﻨﺪ‪.‬‬

‫ﻫﺮ ﺩﻭ ﻋﺒـﺎﺭﺕ‪ ‬ﺭﻭﺣـﺎﻧﯽ ﻭ ﺁﻳـﺔ ﺍﷲ ﻣﺘﻌﻠـﻖ ﺑـﻪ ﺗـﺸﮑﻴﻼﺕ ﮐﻠﻴـﺴﺎﯼ ﻣـﺴﻴﺤﻴﺎﻥ ﺑـﻮﺩ ﻭ‬

‫ﺗﺮﲨــﻪﺍﺵ ﺗﻮﺳــﻂ ﻋﺮ‪‬ــﺎﯼ ﺁﻣــﺪﻩ ﺍﺯ ﻣﻨﻄﻘــﮥ ﻋﻤــﺪﺗ‪‬ﺎ ﻣــﺴﻴﺤﯽﻧــﺸﻴﻦﹺ ﺟﺒــﻞ ﻋﺎﻣــﻞ ﻟﺒﻨــﺎﻥ‬ ‫ﺑﻪﺍﻳﺮﺍﻥ ﺁﻭﺭﺩﻩ ﺷﺪ ﻭ ﻭﺍﺭﺩ ﺍﺻﻄﻼﺣﺎﺕ‪ ‬ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﮔﺮﺩﻳﺪ‪.‬‬

‫ﻣﻨﺸﺄ ﺭﻭﺣﺎﻧﻴﺖ‪ ‬ﺻﻔﻮﯼ‬ ‫ﳘﺎﻥﮔﻮﻧﻪ ﮐـﻪ ﻫـﻴﭻﮐـﺪﺍﻡ ﺍﺯ ﻗﺰﻟﺒﺎﺷـﺎﻥﹾ ﺍﻳﺮﺍﻧـﯽ ﻧﺒﻮﺩﻧـﺪ ﻭ ﺳـﺎﺑﻘﮥ ﺍﺳـﮑﺎﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ‬

‫ﻧﺪﺍﺷﺘﻨﺪ ﻓﻘﻴﻬﺎﻥ‪ ‬ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﻫﻴﭻﮐﺪﺍﻣﺸﺎﻥ ﺍﻳﺮﺍﻧﯽ ﻧﺒﻮﺩﻧﺪ ﻭ ﺳﺎﺑﻘﮥ ﺍﺳﮑﺎﻥ ﺩﺭ ﺍﻳﺮﺍﻥ‬

‫ﻧﺪﺍﺷــﺘﻨﺪ‪ .‬ﺩﺭ ﭘﺎﻳــﺎﻥ ﺳــﻠﻄﻨﺖ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﺁﻏــﺎﺯ ﺳــﻠﻄﻨﺖ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﴰــﺎﺭﯼ ﺍﺯ‬

‫ﻣﻼﻳــﺎﻥ ﻣﻨﻄﻘــﮥ ﺟﺒــﻞ ﻋﺎﻣ ـﻞﹺ ﻟﺒﻨــﺎﻥ ﻭﺍﺭﺩ ﺍﻳــﺮﺍﻥ ﺷــﺪﻧﺪ ﻭ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨ ـﯽﹺ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺩﺭ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩﺷﺎﻥ ﮔﺮﻓﺘﻨﺪ ﺗﺎ ﺗﺸﻴ ﹺﻊ ﻧﻮﻳﻦ ﺻﻔﻮﯼ ﺭﺍ ﺗﺌﻮﺭﻳﺰﻩ ﮐﻨﻨﺪ‪.‬‬

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‫‪۲۷۴‬‬ ‫ﻣﻨ ــﺎﻃﻖ ﮐﻮﻫ ــﺴﺘﺎﻧﯽ ﺟﻨ ــﻮﺏ ﻟﺒﻨ ــﺎﻥ ﻭ ﻧﻴ ــﺰ ﴰ ــﺎﻝ ﺳ ــﻮﺭﻳﻪ ﺍﺯ ﺩﻳﺮﺑ ــﺎﺯ ﻣﺮﺍﮐ ــﺰ ﲡﻤ ــﻊ‬ ‫»ﻏﻼﺕ‪ ‬ﺷﻴﻌﻪ« ﻣﻮﺳﻮﻡ ﺑﻪ ﺭﺍﻓﻀﯽ ﺑﻮﺩ ﮐﻪ ﳘﻮﺍﺭﻩ ﺩﺭ ﺍﻗﻠﻴـﺖ ﺑﻮﺩﻧـﺪ ﻭ ﺯﻳـﺮ ﺳـﻠﻄﮥ ﺣﮑـﺎﻡ‬ ‫ﺳــﻨﯽ ﻣــﯽﺯﻳــﺴﺘﻨﺪ‪ .‬ﺷــﻴﻌﻴﺎﻥ ﺟﻨــﻮﺏ ﻟﺒﻨــﺎﻥ ﺍﺯﻧﻈﺮﺳــﻨﺘﯽ‪ ‬ﻗﺮﻣﻄــﯽ ﻭ ﺍﲰــﺎﻋﻴﻠﯽ ﺑﻮﺩﻧــﺪ‪.‬‬

‫ﺗﻌﻴﻴﻦ ﺍﻳﻨﮑﻪ ﺁ‪‬ﺎ ﺩﺭ ﭼﻪ ﺯﻣﺎﻧﯽ ﺗﻐﻴﻴﺮ ﻣﺬﻫﺐ ﺩﺍﺩﻩ ﺍﺛﻨﺎﻋﺸﺮﯼ ﺷﺪﻧﺪ ﺩﺷﻮﺍﺭ ﺍﺳﺖ ﺯﻳـﺮﺍ‬

‫ﺗــﺎ ﺳــﺪﻩﻫــﺎﯼ ﺩﺭﺍﺯﯼ ﺗﺄﻟﻴﻔــﺎﺗﯽ ﺩﺭ ﻣــﺬﻫﺐ ﻧﺪﺍﺷــﺘﻪﺍﻧــﺪ ﺗــﺎ ﻣــﺎ ﺑﺘــﻮﺍﻧﻴﻢ ﺑــﺎ ﺑــﺎﺯﺧﻮﺍﻧﯽ ﺁ‪‬ــﺎ‬

‫ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﺗﺎ ﭼﻪ ﺯﻣﺎﻧﯽ ﺍﲰﺎﻋﻴﻠﯽ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﭼﻪ ﺯﻣﺎﻧﯽ ﺍﺛﻨﺎﻋﺸﺮﯼ ﺷﺪﻧﺪ‪.‬‬

‫ﺷــﺎﻡ ﺍﺯ ﻧﻈــﺮ ﺗــﺎﺭﻳﺨﯽ ﻣﺮﮐــﺰ ﻓﻌﺎﻟﻴــﺖ ﭘﻴــﺮﻭﺍﻥ ﻣــﺬﻫﺐ ﺗﻨــﺪﺭﻭ ﺣﻨﺒﻠــﯽ ﺑــﻮﺩ‪ .‬ﻣــﺬﻫﺐﹺ‬

‫ﺣﻨﺒﻠــﯽ ﻣــﺬﻫﺐ ﺧﺎﻟـﺼ‪‬ﺎ ﻋﺮﺑــﯽ ﺑــﻮﺩ ﻭ ﺩﺭ ﳏــﻴﻂ ﻋﺮﺑــﯽ ﻧــﺸﻮ ﻭ ﳕــﺎ ﻳﺎﻓﺘــﻪ ﺑــﻮﺩ‪ ،‬ﻭ ﻣــﺬﻫﺒﯽ‬

‫ﺑﻮﺩ ﮐﻪ ﺑﻪﺧﺎﻃﺮ ﺭﻭﺣﻴـﮥ ﺩﮔﺮﺳـﺘﻴﺰﻳﺶ ﻫﻴﭽﮕـﺎﻩ ﻧﺘﻮﺍﻧـﺴﺘﻪ ﺑـﻮﺩ ﮐـﻪ ﺩﺭ ﻣﻴـﺎﻥ ﺍﻳﺮﺍﻧﻴـﺎﻥﹾ ﺟـﺎ‬ ‫ﺑﺎﺯ ﮐﻨﺪ‪ .‬ﺷﻴﻌﻴﺎﻥ ﺷﺎﻡ ﭼﻮﻧﮑﻪ ﳕﯽﺗﻮﺍﻧﺴﺘﻨﺪ ﺍﺯ ﺁﺯﺍﺩﯼ ﮐﺎﻣﻞ ﻣﺬﻫﺒﯽ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﺎﺷـﻨﺪ‬

‫ﺑﻪﺣﺎﻟﺖ ﻭﺍﮐﻨﺸﯽﹺ ﺗﻨـﺪ ﺩﺭﺑﺮﺍﺑـﺮ ﺣﻨﺒﻠﻴـﺎﻥ ﺭﺍﻧـﺪﻩ ﺷـﺪﻧﺪ‪ .‬ﺩﺭ ﻟﺸﮑﺮﮐـﺸﻴﻬﺎﯼ ﺻـﻠﻴﺒﻴﺎﻥ ﺑـﻪ‬

‫ﺷ ــﺎﻡ‪ ،‬ﺳ ــﺮﺍﻥ‪ ‬ﺷ ــﻴﻌﻴﺎﻥ ﺑ ــﻪ ﳘﺪﺳ ــﺘﯽ ﺑ ــﺎ ﺻ ــﻠﻴﺒﻴﺎﻥ ﻣﺘ ــﻬﻢ ﺷ ــﺪﻧﺪ‪ ١،‬ﻭ ﻣ ــﻮﺭﺩ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳـ ـﺖ‪‬‬

‫ﺣﻨﺒﻠﻴﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺩﺭﻧﺘﻴﺠﻪ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺳﻠﻄﻨﺖ ﺍﻳﻮﺑﻴﺎﻥ ﺑﺮ ﺷﺎﻡ ﻋﺮﺻﻪ ﺑـﺮ ﺷـﻴﻌﻴﺎﻥ‬ ‫ﺷــﺎﻡ ﺗﻨــﮓ ﺷــﺪ ﻭ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺷﺨﺼﻴﺘﻬﺎﻳــﺸﺎﻥ ﺯﻧــﺪﺍﻧﯽ ﻭ ﺍﻋــﺪﺍﻡ ﺷــﺪﻧﺪ‪ .‬ﺍﻋــﺪﺍﻡ ﺷــﺪﻥ‬

‫ﺷﻴﺦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺳـﻬﺮﻭﺭﺩﯼ )ﺷـﻴﺦ ﺍﺷـﺮﺍﻕ( ﺩﺭ ﺷـﺎﻡ ﺑـﻪ ﲢﺮﻳـﮏ ﻓﻘﻴﻬـﺎﻥ ﺣﻨﺒﻠـﯽ ﮐـﻪ‬ ‫ﮔﻤﺎﻥ ﺷﻴﻌﻪ ﺑﻮﺩﻥ ﺭﺍ ﺑﺮ ﺍﻭ ﻣﯽﺑﺮﺩﻧﺪ ﺩﺭﺣﺎﻟﯽ ﮐﻪ ﺍﻭ ﻧﻪ ﺷﻴﻌﻪ ﺑﻮﺩ ﻭ ﻧﻪ ﺳـﻨﯽ ﻭ ﺣﺘـﯽ ﻧـﻪ‬

‫ﻣﺴﻠﻤﺎﻥ ﻧﻴﺰ ﺩﺭ ﳘـﻴﻦ ﺭﺍﺳـﺘﺎ ﺻـﻮﺭﺕ ﮔﺮﻓـﺖ‪ .‬ﺩﺍﺳـﺘﺎﻥ ﻓـﺸﺎﺭﻫﺎﺋﯽ ﮐـﻪ ﻓﻘﻴﻬـﺎﻥ ﺣﻨﺒﻠـﯽ‬ ‫ﺩﺭ ﺷــﺎﻡ ﺑــﺮ ﺷــﻴﻌﻴﺎﻥ ﻭﺍﺭﺩ ﻣــﯽﺁﻭﺭﺩﻧــﺪ ﺩﺍﺳــﺘﺎﻥ ﺍﻧــﺪﻭﻫﺒﺎﺭ ﻭ ﺟﮕﺮﮔــﺪﺍﺯﯼ ﺍﺳــﺖ‪ .‬ﺁ‪‬ــﺎ ﺩﺭ‬

‫ﺯﻣــﺎﻥ ﺻــﻼﺡﺍﻟــﺪﻳﻦ ﺍﻳــﻮﺑﯽ ﮐــﻪ ﺳــﻨﯽﹺ ﺧــﺸﮏﺍﻧــﺪﻳﺶﹺ ﻣﺘﻌــﺼﺐﹺ ﺷــﻴﻌﻪﺳــﺘﻴﺰ ﺑــﻮﺩ ﭼﻨــﺎﻥ‬

‫ﻋﺮﺻﻪ ﺭﺍ ﺑﺮ ﺷﻴﻌﻴﺎﻥ ﺷﺎﻡ ﺗﻨﮓ ﮐﺮﺩﻧﺪ ﮐﻪ ﺻﻼﺡ ﺍﻟـﺪﻳﻦ ﻧـﺰﺩ ﺷـﻴﻌﻴﺎﻥ ﺷـﺎﻡ ﲡـﺴﻢ ﻋﻴﻨـﯽ‬ ‫ﺷــﻴﻄﺎﻥ ﺷــﺪ؛ ﻭ ﺳــﻨﻴﺎﻧﯽ ﮐــﻪ ﺍﺯ ﺍﻭ ﻓﺮﻣــﺎﻥ ﻣــﯽﺑﺮﺩﻧــﺪ ﻧﻴــﺰ ﻧــﺰﺩ ﺷــﻴﻌﻴﺎﻥ ﳘــﻴﻦ ﺣﺎﻟــﺖ ﺭﺍ‬

‫‪ .1‬ﺷﺒﻴﻪ ﺍ‪‬ﺎﻣﯽ ﮐﻪ ﺍﮐﻨﻮﻥ ﻓﻘﻬﺎﯼ ﺳﻨﯽﹺ ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ ﺑﻪ ﺳﺮﺍﻥ ﺷﻴﻌﮥ ﻋﺮﺍﻕ ﻭﺍﺭﺩ ﻣﯽﺁﻭﺭﻧﺪ‬ ‫ﮐﻪ ﺩﺭ ﺍﺷﻐﺎﻝ ﻭ ﲣﺮﻳﺐﹺ ﻋﺮﺍﻕ ﺑﺎ ﻧﻴﺮﻭﻫﺎﯼ ﺁﻣﺮﻳﮑﺎﻳﯽ ﻭ ﺍﻧﮕﻠﻴﺴﯽ ﳘﮑﺎﺭﯼ ﮐﺮﺩﻩﺍﻧﺪ ﻭ‬ ‫ﻣﯽﮐﻨﻨﺪ‪.‬‬

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‫‪۲۷۵‬‬ ‫ﻳﺎﻓﺘﻨــﺪ‪ .‬ﺩﺭ ﻟﺸﮑﺮﮐــﺸﯽ ﻧﺎﮐــﺎﻡ ﻣﻐــﻮﻻﻥ ﺑــﻪ ﺷــﺎﻡ‪ ،‬ﻓﻘﻴﻬــﺎﻥ ﺣﻨﺒﻠــﯽ ﺩﺭ ﺑــﺴﻴﺞ ﻣــﺮﺩﻡ ﺑــﺮﺍﯼ‬ ‫ﺟﻬـ ــﺎﺩ ﺑـ ــﺎ ﻣﻐـ ــﻮﻻﻥ ﻓﻌﺎﻟﻴﺘـ ــﻬﺎﯼ ﺑ ـ ـﺴﻴﺎﺭ ﻣﻮﻓﻘﻴـ ــﺖﺁﻣﻴـ ــﺰﯼ ﺩﺍﺷـ ــﺘﻨﺪ‪ ،‬ﻭﻟـ ــﯽ ﺳـ ــﺮﺍﻥ ﺷـ ــﻴﻌﻪ‬ ‫ ﺑــﻪﺩﻻﻳــﻞ ﻣــﻮﺟﻬﯽ ﻣﺘــﻬﻢ ﺑــﻪ ﳘﺪﺳــﺘﯽ ﺑــﺎ ﻣﻐــﻮﻻﻥ ﺷــﺪﻧﺪ‪ .‬ﭘــﺲ ﺍﺯ ﺷﮑــﺴﺖ ﺑــﺰﺭﮒ‬ ‫ﻣﻐﻮﻻﻥ ﺩﺭ ﺳﻮﺭﻳﻪ ﮐﺎﺭ ﻭ ﺑﺎﺭ ﺷﻴﻮﺥ ﺣﻨﺒﻠﯽ ﺩﺭ ﺷﺎﻡ ﺑﻴﺶ ﺍﺯﭘﻴﺶ ﺑﺎﻻ ﮔﺮﻓﺖ ﻭ ﺭﻳﺎﺳﺘﺸﺎﻥ‬

‫ﺑﻪﺩﺳـﺖ »ﺍﺑـﻦ ﺗﻴﻤﻴـﻪ« ﺍﻓﺘـﺎﺩ ﮐـﻪ ﻳـﮏ ﻓﻘﻴـﻪ ﺧـﺸﻮﻧﺖﮔـﺮﺍ ﺑـﻮﺩ ﻭ ﺻـﺪﻭﺭ ﻓﺘـﻮﺍﯼ ﺗﮑﻔﻴـﺮ ﻭ‬

‫ﻗﺘﻞﹺ »ﳐﺎﻟﻔﻴﻦ ﻭ ﻣﻌﺎﻧﺪﻳﻦ« ﺑﺮﺍﻳﺶ ﻣﺜﻞ ﻧﻮﺷﻴﺪﻥ ﺁﺏ ﺑـﻮﺩ )ﻭ ﺍﻳـﻦ ﺭﺍ ﻣـﺎ ﺩﺭ ﻧﻮﺷـﺘﻪﻫـﺎﯼ‬

‫ﺍﻭ ﻣﯽﺗﻮﺍﻧﻴﻢ ﺑﺒﻴﻨﻴﻢ ﻭ ﲞﻮﺍﻧﻴﻢ‪ ،‬ﺁﻧﮕـﺎﻩ ﺗـﺼﻮﺭ ﮐﻨـﻴﻢ ﮐـﻪ ﻓﺘﻮﺍﻫـﺎﯼ ﺍﻭ ﭼـﻪ ﺑﻼﻫـﺎﺋﯽ ﺑﺮﺳـﺮ‬

‫ﺷــﻴﻌﻴﺎﻥ‪ ‬ﺑﻴﭽــﺎﺭﮤ ﺷــﺎﻡ ﻣــﯽﺁﻭﺭﺩﻩ ﺍﺳــﺖ(‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺭﻳﺎﺳــﺖ ﺍﻭ ﺑــﺮ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﺷــﺎﻡ‬

‫ﻋﺮﺻ ــﻪ ﺑ ــﺮ ﺷ ــﻴﻌﻴﺎﻥ ﺩﺭ ﳘ ــﻪ ﺷ ــﻬﺮﻫﺎ ﺗﻨ ــﮓ ﺷ ــﺪ‪ ،‬ﻭ ﺟ ــﺰ ﺩﺭ ﻣﻨ ــﺎﻃﻖ ﮐﻮﻫ ــﺴﺘﺎﻧﯽﹺ ﺩﻭﺭ ﺍﺯ‬

‫ﺩﺳﺘﺮﺱﹺ ﲨﺎﻋﺎﺕ ﺣﻨﺒﻠـﯽ‪ ،‬ﺑـﻪﻭﻳـﮋﻩ ﺩﺭ ﻣﻨـﺎﻃﻘﯽ ﮐـﻪ ﺍﮐﺜﺮﻳـﺖ‪ ‬ﺑﻮﻣﻴـﺎﻥ‪ ‬ﻣـﺴﻴﺤﯽ ﺩﺍﺷـﺖ‪،‬‬

‫ﭘﻨﺎﻫﮕــﺎﻫﯽ ﺑﺮﺍﻳــﺸﺎﻥ ﳕﺎﻧــﺪﻩ ﺑــﻮﺩ‪ .‬ﺷــﻬﺮ ﺣﻠــﺐ‪ ،‬ﺑــﻪﻋﻠ ـﺖ‪ ‬ﺁﻧﮑــﻪ ﲨﻌﻴــﺘﺶ ﺗﺮﮐﻴﺒــﯽ ﺍﺯ‬

‫ﻣﺴﻴﺤﯽ ﻭ ﺷﻴﻌﻪ ﺑﺎ ﺍﻗﻠﻴﺖ ﺍﻧﺪﮎ‪ ‬ﺳﻨﯽ ﺑﻮﺩ ﻭﺿﻌﻴﺖ ﺧﺎﺹ ﺧﻮﺩﺵ ﺭﺍ ﺩﺍﺷﺖ‪.‬‬

‫ﺩﺭ ﺩﻭﺭﺍﻥ ﳑﺎﻟﻴﮏ‪ ‬ﺿﺪﻳﺖ ﺷﻴﻌﻪ ﻭ ﺳﻨﯽ ﺩﺭ ﺷﺎﻡ ﳘﭽﻨﺎﻥ ﭘﺎﺑﺮﺟﺎ ﺑـﻮﺩ؛ ﻭ ﭼﻮﻧﮑـﻪ‬ ‫ﺳــﻨﻴﺎﻥﹾ ﺑﻴــﺸﺘﺮ ﻭ ﻧﻴﺮﻭﻣﻨــﺪﺗﺮ ﺑﻮﺩﻧــﺪ ﻭ ﺣﺎﮐﻤﻴــﺖ ﻧﻴــﺰ ﺩﺭ ﺩﺳﺘــﺸﺎﻥ ﺑــﻮﺩ ﮔــﺮﻓﱳ ﻭ ﺑــﺴﱳ ﻭ‬

‫ﳏﮑﻮﻡ ﺑﻪﮐﻔﺮ ﮐﺮﺩﻥ ﻭ ﺑﺮﺳﺮ ﭼﻮﺑﮥ ﺩﺍﺭ ﻓﺮﺳﺘﺎﺩﻥ ﺷـﻴﻌﻴﺎﻥ ﺩﺭ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺷـﻬﺮﻫﺎﯼ ﺷـﺎﻡ‬ ‫ﻋ ﹶﻠ ‪‬ﻨـﺎ ﻋﻘﻴـﺪﮤ‬ ‫ﺗﻮﺳﻂ ﺣﻨﺒﻠﻴﺎﻥ‪ ‬ﺩﮔﺮﺳﺘﻴﺰ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺍﺗﻔﺎﻕ ﻣﯽﺍﻓﺘﺎﺩ؛ ﻭ ﻫﺮ ﺷﻴﻌﻪﺋﯽ ﮐـﻪ ‪‬‬

‫‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍ ﺭﺍ ﺍﺑﺮﺍﺯ ﻣﯽﺩﺍﺷﺖ ﮐﺸﺘﻪ ﻣﯽﺷﺪ ﻭ ﺩﺭ ﺑﻴﺸﺘﺮ ﺍﻭﻗﺎﺕ ﺍﻭ ﺭﺍ ﻣﯽﺳﻮﺯﺍﻧﺪﻧﺪ‪ ١.‬ﳑﺎﻟﻴﮏ‬

‫ﭼﻮﻧﮑــﻪ ﻣــﺬﻫﺐ ﻣــﺎﻟﮑﯽ ﺩﺍﺷــﺘﻨﺪ ﺩﺍﺭﺍﯼ ﺗﻌــﺼﺐ ﻣــﺬﻫﺒﯽ ﻧﺒﻮﺩﻧــﺪ‪ ،‬ﻭﻟــﯽ ﻓﻘﻬــﺎﯼ ﺣﻨﺒﻠــﯽ‬

‫ﮐﻪ ﺩﺭ ﺗﻌﺼﺐ ﺩﻳﻨـﯽ ﺩﺳـﺖ ﮐﻤـﯽ ﺍﺯ ﺷـﻴﻌﻴﺎﻥ‪ ‬ﺷـﺎﻡ ﻧﺪﺍﺷـﺘﻨﺪ ﻋﺮﺻـﻪ ﺭﺍ ﺑـﺮﺍﯼ ﻓﻌﺎﻟﻴﺘـﻬﺎﯼ‬ ‫ﺷ ــﻴﻌﻴﺎﻥ ﺗﻨ ــﮓ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ‪ .‬ﺩﺭﻧﺘﻴﺠ ــﻪ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥ ﳑﺎﻟﻴ ــﮏ‪ ،‬ﺩﺭ ﻣﻨ ــﺎﻃﻖ ﮐﻮﻫ ــﺴﺘﺎﻧﯽ ﻭ‬

‫ﻋﻤــﺪﺗ‪‬ﺎ ﻣــﺴﻴﺤﯽﻧــﺸﻴﻦﹺ ﻟﺒﻨــﺎﻥ ﮐــﻪ ﭘﻨﺎﻫﮕــﺎﻩ ﮔﺮﻳﺨﺘﮕــﺎﻥ‪ ‬ﺷــﻴﻌﻪ ﺑــﻮﺩ ﻳــﮏ ﺗــﺸﻴﻊ ﺷ ــﺪﻳﺪ‪‬ﺍ‬ ‫ﺳﻨﯽﺳﺘﻴﺰ ﺷﮑﻞ ﮔﺮﻓﺖ ﮐـﻪ ﺍﻧﺘـﺴﺎﺑﺶ ﺑـﻪ ﺗـﺸﻴﻊ ﺍﺛﻨﺎﻋـﺸﺮﯼ ﺑـﻮﺩ ﻭﻟـﯽ ﻣـﺎﻫﻴﺘﺶ ﺭﺍﻓـﻀﯽ‬ ‫ﺑﻮﺩ ﻭ ﺩﺭ ﺩﮔﺮﺳﺘﻴﺰﯼ ﺍﺯ ﺣﻨﺒﻠﻴﺎﻥ ﻧﻴﺰ ﮔﻮﯼ ﺳﺒﻘﺖ ﺭﺑﻮﺩﻩ ﺑﻮﺩ‪.‬‬ ‫‪ 1‬ﺑﻨﮕﺮ‪ :‬ﺍﻟﺒﺪﺍﻳﻪ ﻭﺍﻟﻨﻬﺎﻳﻪ‪ ۶۷۶ / ۷ ،‬ﻭ ‪.۷۴۱ ۷۴۰‬‬

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‫‪۲۷۶‬‬ ‫ﺑــﺎ ﺍﺷــﻐﺎﻝ ﺷــﺎﻡ ﺗﻮﺳــﻂ ﺗﺮﮐــﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺳﻴﺎﺳــﺖ ﺷــﻴﻌﻪﺳــﺘﻴﺰﯼ ﺩﻧﺒــﺎﻝ ﺷــﺪ‪ ،‬ﻭ ﻫــﺮ‬ ‫ﺷــﻴﻌﻪﺋــﯽ ﺩﺭ ﻫﺮﺟــﺎ ﮐــﻪ ﺑــﻮﺩ ﺑــﺎﻟﻘﻮﻩ ﻫــﻮﺍﺩﺍﺭ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑــﻪﴰــﺎﺭ ﺁﻣــﺪ‪ .‬ﺩﺍﺳــﺘﺎﻥ ﮐــﻮﭺ‬ ‫ﺩﺍﺩﻥ ﺩﻫﻬـﺎﻫﺰﺍﺭﯼﹺ ﺷـﻴﻌﻴﺎﻥ ﺣﻠـﺐ ﺑــﻪ ﻣﻨـﺎﻃﻖ ﺍﺭﻭﭘـﺎﻳﯽﹺ ﻋﺜﻤــﺎﻧﯽ ﺗﻮﺳـﻂ ﺳـﻠﻄﺎﻥ ﺳــﻠﻴﻢ ﺍﺯ‬

‫ﺩﺍﺳﺘﺎ‪‬ﺎﯼ ﺍﻧﺪﻭﻫﺒﺎﺭ ﻭ ﺍﺯ ﺟﻨﺎﻳﺘﻬﺎﯼ ﺑﺰﺭﮒ‪ ‬ﺗﺮﮐﺎﻥ ﻋﺜﻤﺎﻧﯽ ﺍﺳﺖ‪ .‬ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﺭﻫـﱪﺍﻥ‬

‫ﺷــﻴﻌﻴﺎﻥ ﺷــﺎﻡ ﳎﺒــﻮﺭ ﺑــﻪ ﺗــﺮﮎ ﻭﻃــﻦ ﺷــﺪﻧﺪ‪ ،‬ﻭ ﭼــﻮﻥ ﺷــﻨﻴﺪﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻳــﮏ‬ ‫ﺩﻭﻟــﺖ ﺷــﻴﻌﻪ ﺑﺮﺳــﺮ ﮐــﺎﺭ ﺍﺳــﺖ ﺑــﻪﺍﻳــﺮﺍﻥ ﺭﻭﯼ ﺁﻭﺭﺩﻧــﺪ ﺗــﺎ ﳘــﮥ ﮐﻴﻨــﻪﻫــﺎﯼ ﺗــﺎﺭﻳﺨﯽ ﮐــﻪ ﺍﺯ‬

‫ﺳﻨﻴﺎﻥ ﺩﺭ ﺩﻝ ﺩﺍﺷﺘﻨﺪ ﺭﺍ ﺑﺎ ﺧﻮﺩﺷﺎﻥ ﺑﻪ ﺍﻳﺮﺍﻥ ﺁﻭﺭﺩﻩ ﺗﺌﻮﺭﻳﺰﻩ ﻭ ﺗﺪﻭﻳﻦ ﮐﻨﻨﺪ‪.‬‬

‫ﺩﺭ ﺍﻳ ــﺮﺍﻥ‪ ‬ﭘ ــﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ ﺻ ــﻔﻮﯼ ﻫ ــﻴﭻ ﻓﻘﻴ ــﻪ ﺷ ــﻴﻌﮥ ﺍﺛﻨﺎﻋ ــﺸﺮﯼﹺ ﺍﻳﺮﺍﻧ ــﯽ ﻭﺟ ــﻮﺩ‬

‫ﺤ ـﺪ‪ّ‬ﺛﺎﻥ ﻭ ﻣﻔ ــﺴﺮﺍﻥ ﻭ‬ ‫ﻧﺪﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﮐــﺎﻓﯽ ﺍﺳ ــﺖ ﮐــﻪ ﻧﮕــﺎﻫﯽ ﺑــﻪ ﻧﺎﻣﻬ ــﺎﯼ ﻓﻘﻴﻬــﺎﻥ ﻭ ﻣ‪ ‬‬

‫ﮑ ّﻠ‪‬ﻤــﺎﻥ‪ ‬ﺷــﻴﻌﮥ ﺩﻭﺍﺯﺩﻩ ﺍﻣــﺎﻣﯽ ﺍﺯ ﺁﻏــﺎﺯ )ﻳﻌﻨــﯽ ﺍﺯ ﭘﺎﻳــﺎﻥ‪ ‬ﺳــﺪﮤ ﺳــﻮﻡ ﻫﺠــﺮﯼ( ﺗــﺎ ﺗــﺸﮑﻴﻞ‬ ‫ﻣ‪ ‬ﺘ ﹶ‬

‫ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻴﻔﮑﻨﻴﻢ ﺗﺎ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁ‪‬ﺎ ﺣﺘﯽ ﻳﮏ ﺍﻳﺮﺍﻧﯽ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪،‬‬ ‫ﺑﻠﮑﻪ ﳘﻪ ﻋﺮﺏ ﻭ ﻋﻤﺪ ‪‬ﺗﺎ ﺍﺯ ﻗﺒﺎﻳـﻞﹺ ﮐﻮﻓـﻪ ﻳـﺎ ﺍﺯ ﺑﻮﻣﻴـﺎﻥ‪ ‬ﻋﺮﺍﻗـﯽﺍﻧـﺪ‪ .‬ﭘـﻴﺶ ﺍﺯ ﺍﻳـﻦ ﮔﻔﺘـﻴﻢ‬

‫ﮐﻪ ﺷﻴﻌﻴﺎﻥ ﻗﻢ‪ ‬ﻣﻬﺎﺟﺮﺍﻥ‪ ‬ﻳﻤﻨﯽﺗﺒﺎﺭ ﺍﺯ ﻗﺒﺎﻳﻞ ﻣﺬﺣﺞ ﺑﻮﺩﻧﺪ‪ .‬ﳏﻤـﺪ ﺍﺑـﻦ ﻳﻌﻘـﻮﺏ ﮐﻠﻴﻨـﯽ‬ ‫ﺍﺯ ﻳﻤﻨﯽﺗﺒﺎﺭﺍﻥ ﻋﺮﺍﻕ‪ ،‬ﻣﺘﻮﻟﺪ ﻭ ﺑـﺰﺭﮒﺷـﺪﮤ ﻋـﺮﺍﻕ ﻭ ﻣﻘـﻴﻢ ﺑﻐـﺪﺍﺩ ﺑـﻮﺩ؛ ﺷـﻴﺦ ﺻـﺪﻭﻕ ﺍﺯ‬

‫ﻋﺮ‪‬ــﺎﯼ ﻳﻤﻨــﯽﺗﺒــﺎ ﹺﺭ ﻗــﻢ ﺑــﻮﺩ؛ ﺷــﻴﺦ ﻣﻔﻴــﺪ ﺍﺯ ﺑﻮﻣﻴــﺎﻥ ﺟﻨـﻮﺏ ﻋــﺮﺍﻕ ﺑــﻮﺩ؛ ﺷــﻴﺦ ﻃﻮﺳــﯽ ﻭ‬ ‫ﺷــﻴﺦ ﻃﱪﺳــﯽ ﻧﻴــﺰ ﻋــﺮﺏﺗﺒــﺎﺭ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺧﺎﻧﺪﺍﻧــﺸﺎﻥ ﺍﺯ ﻋــﺮﺍﻕ ﺑــﻪﺍﻳــﺮﺍﻥ ﺁﻣــﺪﻩ ﺑــﻮﺩ‪ .‬ﻣــﻦ‬

‫ﺑــﺴﻴﺎﺭ ﮐﻮﺷــﻴﺪﻩﺍﻡ ﺗــﺎ ﺩﺭ ﻣﻴــﺎﻥ ﺁﻥ ﭼﻨــﺪﻳﻦ ﺗﻨــﯽ ﮐــﻪ ﺩﺭ ﺍﻳــﺮﺍﻥ‪ ‬ﻣﺎﻗﺒ ـﻞﹺ ﺻــﻔﻮﯼ ﺩﺭ ﻣــﺬﻫﺐ‬

‫ﺷ ــﻴﻌﮥ ﺩﻭﺍﺯﺩﻩ ﺍﻣ ــﺎﻣﯽ ﮐﺘ ــﺎﺏ ﻧﻮﺷ ــﺘﻪﺍﻧ ــﺪ ﻳﮑ ــﯽ ﺭﺍ ﺑﻴ ــﺎﰈ ﮐ ــﻪ ﺍﻳﺮﺍﻧ ــﯽ ﺑﺎﺷ ــﺪ ﻭﻟ ــﯽ ﻧﺎﮐ ــﺎﻡ‬

‫ﻣﺎﻧﺪﻩﺍﻡ‪ .‬ﻫﻴﭻﮐﺪﺍﻡ ﺍﺯ ﻓﻘﻴﻬﺎﻥ‪ ‬ﺗﺸﻴﻊ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﯽ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺻﻔﻮﻳﻪ ﺍﻳﺮﺍﻧﯽ ﻧﺒﻮﺩﻧـﺪ‪.‬‬

‫ﺩﺭ ﻣﻴـﺎﻥ ﻓﻘﻴﻬــﺎﻥ‪ ‬ﺍﲰــﺎﻋﻴﻠﯽﹺ ﺍﻳــﺮﺍﻥ ﻧﻴــﺰ ﺍﻳﺮﺍﻧــﯽﺗﺒــﺎﺭ ﳕــﯽﻳــﺎﺑﻴﻢ‪ .‬ﻧﺎﺻــﺮ ﺧــﺴﺮﻭ ﻗﺒﺎﺩﻳــﺎﻧﯽ‬

‫ﻋﺮﺏﺗﺒﺎ ﹺﺭ ﭘﺎﺭﺳـﯽﺯﺑـﺎﻥﺷـﺪﮤ ﺧﺮﺍﺳـﺎﻥ ﺑـﻮﺩ‪ ،‬ﺣـﺴﻦ ﺻـﺒﺎﺡ ﻋـﺮﺏ ﺍﺯ ﭘـﺪﺭ ﻭ ﻣـﺎﺩﺭﯼ ﻋـﺮﺏﹺ‬ ‫ﺍﻫــﻞ ﮐﻮﻓــﻪ ﺍﺯ ﻗﺒﻴﻠــﮥ ﺣ‪‬ﻤ ‪‬ﻴــﺮ ﺑــﻮﺩ ﮐــﻪ ﺑــﻪﻗــﻢ ﺭﻓﺘــﻪ ﺑﻮﺩﻧــﺪ‪ ،‬ﭘــﻴﺶ ﺍﺯ ﺍﻭ ﺍﺑﻮﺍﳊــﺴﻦ ﻋﻄــﺎﺵ‬ ‫ﻋــﺮﺏﺗﺒــﺎﺭ ﺑــﻮﺩ‪ .‬ﺍﻣــﺎ ﺑﺰﺭﮔﺘــﺮﻳﻦ ﻭ ﻧﺎﻣــﺪﺍﺭﺗﺮﻳﻦ ﻓﻘﻴﻬــﺎﻥ ﺗــﺎﺭﻳﺦ ﺍﺳــﻼﻡ ﺗــﺎ ﭘــﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ‬

‫ﺻﻔﻮﯼ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻮﺩﻩﺍﻧﺪ ﻭ ﻧﺎﻣﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺷﺨﺼﻴﺖﺷﻨﺎﺳﺎﻥ ﺑﻪﺻﺪﻫﺎ ﺗﻦ ﺁﻭﺭﺩﻩﺍﻧﺪ‪.‬‬

‫ﺑﻴﺶ ﺍﺯ ﻧﻮﺩ ﺩﺭ ﺻﺪ‪ ‬ﺗﺄﻟﻴﻔﺎﺕ ﺑﺰﺭﮒ ﻓﻘﻬﯽ ﻭ ﺣﺪﻳﺜﯽ ﻭ ﮐﻼﻣﯽ ﻭ ﺗﻔﺴﻴﺮﯼ ﮐﻪ ﺍﻣـﺮﻭﺯ ﻫـﻢ‬

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‫‪۲۷۷‬‬ ‫ﺩﺭ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﻋﻨﻮﺍﻥ ﻣﺮﺟﻊ ﺩﺍﺭﺩ ﺗﻮﺳﻂ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﳒﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺗـﺎﺭﻳﺦﻧﮕـﺎﺭﺍﻥ‪‬‬ ‫ﺑــﺰﺭﮒ‪ ‬ﺍﺳــﻼﻡ ﺑــﻪﻃــﻮﺭ ﻋﻤــﺪﻩ ﺍﺯ ﺍﻳﺮﺍﻧﻴــﺎﻥ‪ ‬ﺩﻭﺯﺑﺎﻧــﻪﺍﻧــﺪ )ﺍﺑــﻦ ﻣﻘﻔــﻊ‪ ،‬ﺑــﻼﺫﺭﯼ‪ ،‬ﻳﻌﻘــﻮﺑﯽ‪،‬‬ ‫ﺍﺑﻮﺣﻨﻴﻔ ــﻪ ﺩﻳ ــﻦﻭﺭﯼ‪ ،‬ﺍﺑ ــﻦ ﻗﺘﻴﺒ ــﻪ ﺩﻳ ــﻦﻭﺭﯼ‪ ،‬ﻃ ــﱪﯼ‪ ،‬ﺍﺑﻮﺭﻳﺤ ــﺎﻥ ﺑﻴﺮﻭﻧ ــﯽ ﻭ ﺑ ــﺴﻴﺎﺭﯼ‬ ‫ﺩﻳﮕ ــﺮ(‪ .‬ﺩﺭ ﺗ ــﺎﺭﻳﺦ ﺍﺩﺑﻴ ــﺎﺕ ﺍﺳ ــﻼﻣﯽ ﻧﻴ ــﺰ ﻧﺎﻣ ــﺪﺍﺭﺗﺮﻳﻦ ﺍﺩﻳﺒ ــﺎﻥ‪ ‬ﺳ ــﺪﻩﻫ ــﺎﯼ ﳔ ــﺴﺘﻴﻦ ﺍﺯ‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥﺍﻧـﺪ ﮐـﻪ ﺩﺭ ﻣﻴﺎﻧـﺸﺎﻥ ﺳـﻴﺒﻮﻳﻪ ﻭ ﺟـﺎﺣﻆ ﺩﺭﺧـﺸﻨﺪﮔﯽ ﺧـﺎﺹ ﺩﺍﺭﻧـﺪ‪ .‬ﺑﺰﺭﮔﺘـﺮﻳﻦ‬

‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﺍﻥ ﺳﻴﺎﺳـﯽ ﺍﺳـﻼﻡ ﺍﺯ ﺍﻳﺮﺍﻧﻴـﺎﻥﺍﻧـﺪ )ﻣـﺎﻭﺭﺩﯼ‪ ،‬ﺑـﺎﻗﻼﻧﯽ‪ ،‬ﺟـﻮﻳﻨﯽ‪ ،‬ﻏﺰﺍﻟـﯽ ﻭ‬

‫ﺟـﺰ ﺁ‪‬ـﺎ(‪ .‬ﺑﺰﺭﮔﺘـﺮﻳﻦ ﻣﻔـﺴﺮﺍﻥ‪ ‬ﺗـﺎﺭﻳﺦ ﺍﺳـﻼﻡ ﺍﺯ ﺍﻳـﺮﺍﻥﺍﻧـﺪ )ﻃـﱪﯼ‪ ،‬ﻧـﺴﻔﯽ‪ ،‬ﺯﳐــﺸﺮﯼ‪،‬‬ ‫ﻓﺨﺮ ﺭﺍﺯﯼ‪ ،‬ﻭ ﺟﺰ ﺁ‪‬ﺎ(‪ .‬ﻧﺎﻣﺪﺍﺭﺗﺮﻳﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﺍﺯ ﺍﻳﺮﺍﻧﻴـﺎﻥﺍﻧـﺪ )ﺭﺍﺯﯼ‪،‬‬ ‫ﺍﺑﻦ ﺳﻴﻨﺎ‪ ،‬ﻓﺎﺭﺍﺑﯽ‪ ،‬ﺧﻮﺍﺭﺯﻣﯽ‪ ،‬ﺧﻴﺎﻡ ﻭ ﺟﺰ ﺁ‪‬ﺎ(‪.‬‬

‫ﺷــﻴﻌﻴﺎﻥ ﺍﺛﻨﺎﻋــﺸﺮﯼ ﺍﺯ ﺳــﺪﻩﻫــﺎﯼ ﺩﻭﻡ ﻫﺠــﺮﯼ ﺑــﻪﺑﻌــﺪ ﻋﻤــﺪﺗ‪‬ﺎ ﺩﺭ ﻋــﺮﺍﻕ ﻣﺘﻤﺮﮐــﺰ‬

‫ﺑﻮﺩﻧــﺪ ﻭ ﺍﻧ ــﺪﮐﯽ ﻧﻴــﺰ ﺩﺭ ﻗ ــﻢ ﺑﻮﺩﻧــﺪ‪ .‬ﺁ‪ ‬ــﺎ ﺩﺭ ﻋــﺮﺍﻕﹺ ﺩﻭﺭﺍﻥ ﺧﻼﻓ ـﺖ‪ ‬ﻋﺒﺎﺳ ــﯽ ﺍﺯ ﺁﺯﺍﺩﯼ‬

‫ﳘــﻪﺟﺎﻧﺒــﻪ ﺑﺮﺧــﻮﺭﺩﺍﺭ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺍﻳــﻦ ﭼﻨــﺪ ﮐﺘــﺎﺏ ﻣﺮﺟــﻊ ﮐــﻪ ﺷــﻴﻌﻴﺎﻥ ﺩﺍﺭﻧــﺪ ﺩﺭ ﺑﻐــﺪﺍﺩ‬ ‫ ﭘﺎﻳﺘﺨﺖ ﻋﺒﺎﺳﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﻗـﺪﺭﺕ‪ ‬ﻋﺒﺎﺳـﻴﺎﻥ ﺗـﺄﻟﻴﻒ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﺑﺮﺧـﯽ ﺍﺯ ﻣﺆﻟﻔـﺎﻥ‬ ‫ﺑ ــﺰﺭﮒ‪ ‬ﺷ ــﻴﻌﻴﺎﻥ ﺍﺛﻨﺎﻋ ــﺸﺮﯼ ﺍﺯ ﻭﺍﺑ ــﺴﺘﮕﺎﻥ ﺑ ــﻪﺩﺭﺑ ــﺎﺭ ﻋﺒﺎﺳ ــﯽ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﻭ ﺍﺯﲨﻠ ــﮥ ﺁ‪ ‬ــﺎ‬

‫ﻣﯽﺗﻮﺍﻥ ﺍﺯ ﺷﺮﻳﻒ ﻣﺮﺗﻀﺎ ﻭ ﺑﺮﺍﺩﺭﺵ ﺷﺮﻳﻒ ﺭﺿﯽ ﻭ ﻧﻴﺰ ﺷﻴﺦ ﻣﻔﻴﺪ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﭘﺪﺭ ﺷﻴﺦ‬

‫ﻣﻔﻴﺪ ﻧﻴﺰ ﭘﻴﺶ ﺍﺯ ﺷﻴﺦ ﻣﻔﻴﺪ ﭼﻨﺪﺍﻥ ﺩﺭ ﺩﺭﺑﺎﺭ ﻋﺒﺎﺳﯽ ﺩﺍﺭﺍﯼ ﻧﻔﻮﺫ ﻭ ﻗﺪﺭﺕ ﺑـﻮﺩ ﮐـﻪ ﺩﺭ‬

‫ﺟﺎﺑــﻪﺟــﺎ ﮐــﺮﺩﻥ ﺧﻠﻴﻔــﻪ ﻧﻘــﺶ ﺩﺍﺷــﺖ‪ .‬ﺷــﻴﺦ ﻣﻔﻴــﺪ ﻧﻴــﺰ ﺩﺭ ﺑﻐــﺪﺍﺩ ﺑــﺴﻴﺎﺭ ﻧﻴﺮﻭﻣﻨــﺪ ﺑــﻮﺩ ﻭ‬ ‫ﻳﮏﭼﻨﺪ ﺑﻪﻓﺮﻣﺎﻥ ‪‬ﺎﺀﺍﻟﺪﻭﻟﻪ ﺩﻳﻠﻤﯽ ﺑﻪﺍﺳﺘﺨﺮ ﺗﺒﻌﻴﺪ ﺷﺪﻩ ﺯﻳﺮ ﻧﻈﺮ ﺯﻳﺴﺖ ﺗﺎ ﺁﻧﮕﺎﻩ ﮐـﻪ‬

‫ﺟﻨﮓ ﻗﺪﺭﺕ ﺩﻳﻠﻤﻴﺎﻥ ﭘﻴﺶ ﺁﻣﺪ ﻭ ﺍﻭ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﺷﻮ‪‬ﺎﺋﯽ ﮐﻪ ﺩﺭ ﭘﺎﺭﺱ ﺑﺮﻭﺯ ﮐـﺮﺩﻩ‬ ‫ﺑﻮﺩ ﺑﻪﺑﻐﺪﺍﺩ ﺑﺮﮔﺸﺖ‪ ،‬ﻭ ﺩﺍﺳﺘﺎﻧﺶ ﺩﺭﺍﺯ ﺍﺳﺖ‪.‬‬

‫ﻣﺆﻟﻔــﺎﻥ ﺻــﻔﻮﯼ ﻭﻗﺘــﯽ ﺩﻳــﺪﻩﺍﻧــﺪ ﮐــﻪ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻣﺎﻗﺒـﻞﹺ ﺻــﻔﻮﯼ ﺍﺯ ﺷــﻴﻌﮥ ﺍﺛﻨﺎﻋــﺸﺮﯼ‬

‫ﺧﱪﯼ ﻧﻴﺴﺖ ﻣﮕﺮ ﺩﺭ ﻗﻢ ﻭ ﮐﺎﺷﺎﻥ‪ ،‬ﳘﺰﺑﺎﻥ ﻧﻮﺷﺘﻪﺍﻧـﺪ ﮐـﻪ ﺷـﻴﻌﻴﺎﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺩﺭ ‪‬ﺎﻳـﺖ‬ ‫ﺧﻮﻑ ﻭ ﺫﻟﺖ ﻭ ﺗﻘﻴﻪ ﻣﯽﺯﻳﺴﺘﻨﺪ ﻭ ﻣﺬﻫﺒﺸﺎﻥ ﺭﺍ ‪‬ﺎﻥ ﻣﯽﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﻫ ــﻴﭻ ﻣﻨﻄﻘ ــﻪ ﺍﺯ ﺍﻳ ــﺮﺍﻥ ﺭﺍ ﻣ ــﻦ ﻧﺘﻮﺍﻧ ــﺴﺘﻪﺍﻡ ﺗ ــﺎ ﭘ ــﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ ﺻ ــﻔﻮﯼ ﺑﻴ ــﺎﻳﻢ ﮐ ــﻪ‬

‫ﻣﺮﺩﻣﺶ ﺍﻳﺮﺍﻧﯽﺗﺒﺎﺭ ﻭ ﺷﻴﻌﮥ ﺍﺛﻨﺎﻋﺸﺮﯼ ﺑﺎﺷـﻨﺪ‪ .‬ﻋـﺮﺏﺗﺒﺎﺭﻫـﺎﯼ ﭘﺎﺭﺳـﯽﺯﺑـﺎﻥ ﺷـﺪﮤ ﻗـﻢ ﻭ‬

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‫‪۲۷۸‬‬ ‫ﮐﺎﺷﺎﻥ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺩﺭﺟﺎﯼ ﺧـﻮﺩ ﮔﻔﺘـﻴﻢ‪ ،‬ﺷـﻴﻌﮥ ﺩﻭﺍﺯﺩﻩ ﺍﻣـﺎﻣﯽ ﺑﻮﺩﻧـﺪ ﻭ ﻣـﺬﻫﺒﯽ ﻧﺰﺩﻳـﮏ‬ ‫ﺑ ــﻪ ﻣ ــﺬﻫﺐ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺍﺷ ــﺘﻨﺪ‪ .‬ﻃﺎﻳﻔ ــﮥ ﻋ ــﺮﺏﹺ ﺁﻝ ﻣﺸﻌ ــﺸﻊ ﮐ ــﻪ ﺷ ــﻴﻌﻴﺎﻥ ﺩﻭﺍﺯﺩﻩ ﺍﻣ ــﺎﻣﯽ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺁﻏﺎﺯ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﻏـﺮﺏ ﺧﻮﺯﺳـﺘﺎﻥ )ﺩﺭ ﻫ‪‬ـﻮ‪‬ﻳﺰﻩ( ﺟـﺎﮔﻴﺮ ﺑﻮﺩﻧـﺪ ﺩﺭ‬

‫ﺯﻣــﺎﻥ ﺑﺎﻳﻨــﺪﺭﻳﺎﻥ ﺍﺯ ﺟﻨــﻮﺏ ﻋــﺮﺍﻕ )ﻣﺸﺨ ـﺼ‪‬ﺎ ﺍﺯ ﻣﻨﻄﻘــﮥ ﻭﺍﺳــﻂ( ﻭﺍﺭﺩ ﺑــﺼﺮﻩ ﻭ ﺍﺯ ﺁﳒــﺎ‬

‫ﻭﺍﺭﺩ ﻏﺮﺏﹺ ﺧﻮﺯﺳﺘﺎﻥ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺣﺘﯽ ﻣﺬﻫﺐ ﺍﻳﻨﻬﺎ ﺑﺎ ﻣﺬﻫﺐ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﳘـﺴﻮ ﻧﺒـﻮﺩ‬ ‫ﻟــﺬﺍ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺁ‪‬ــﺎ ﺭﺍ ﮐــﺸﺘﺎﺭ ﮐــﺮﺩ‪ .‬ﺩﺍﺳــﺘﺎﻥ ﮐــﺸﺘﺎﺭ ﻣﺸﻌــﺸﻌﻴﺎﻥ ﻧﻴــﺰ ﺍﺯ ﺩﺍﺳــﺘﺎ‪‬ﺎﯼ‬ ‫ﺍﻧﺪﻭﻫﺒﺎﺭ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﻭ ﺍﺯ ﺟﻨﺎﻳﺘﻬﺎﯼ ﺑﺰﺭﮒ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺳﺖ‪.‬‬

‫ﺿﺔﹸ ﺍﻟﺼ‪‬ﻔﺎ ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩ ﮐﻪ ﻭﻗﺘﯽ ﺩﺭ ﺍﻳﺮﺍﻥ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺵ ﺗﺸﮑﻴﻞ ﺷﺪ‬ ‫ﻣﺆﻟﻒ ﺭﻭ ‪‬‬

‫ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺑﺮ ﻣﺬﻫﺐ ﺳﻨﻴﺎﻥ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺯﻭﺭ ﴰـﺸﻴﺮ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺑـﻮﺩ ﮐـﻪ‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭﺍ ﺷﻴﻌﻪ ﮐﺮﺩ‪:‬‬

‫ﺩﺭﺁﻥ ﻋﻬﺪ‪ ،‬ﻋﻤﻮﻡ ﺍﻫﺎﻟﯽ ﺍﻳﺮﺍﻥ ﺑﺮ ﻣﺬﻫﺐ ﺍﻫـﻞ ﺳـﻨﺖ ﻭ ﲨﺎﻋـﺖ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺯﻣـﺮﮤ‬ ‫ﺷــﻴﻌﮥ ﺍﺛﻨﺎﻋــﺸﺮﯼ ﺩﺭ ﻋــﻴﻦ ﺫﻟــﺖ ﻭ ﻗﻠــﺖ ﺗﻘﻴــﻪ ﻣــﯽﳕﻮﺩﻧــﺪ‪ .‬ﻭﯼ ﺑــﻪ ﺿــﺮﺏ ﴰــﺸﻴ ‪‬ﺮ‬ ‫‪١‬‬ ‫ﺝ ﻣﺬﻫﺐ ﺟﻌﻔﺮﯼ ﺷﺪ ﻭ ﺭﻭﻧﻖ ﺑﻪ ﻃﺮﻳﻘﺖ ﺍﺛﻨﺎﻋﺸﺮﯼ ﺩﺍﺩ‪.‬‬ ‫ﻣ‪‬ﺮ‪ ‬ﹺّﻭ ﹺ‬ ‫ﺣﺴﻦ ﺭﻭﻣﻠﻮ ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩ ﮐﻪ ﻭﻗﺘﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﺩﺍﺩﻧـﺪ ﻫـﻴﭻ ﮐﺘـﺎﺑﯽ‬

‫ﮐﻪ ﺍﺯ ﺗﺄﻟﻴﻔﺎﺕ‪ ‬ﺷﻴﻌﻴﺎﻥ ﺑﺎﺷﺪ ﺩﺭ ﻫﻴﭻﺟﺎﯼ ﺍﻳﺮﺍﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺷـﺖ ﻭ ﮐـﺴﯽ ﺍﺯ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺑـﺎ‬ ‫ﻣﺬﻫﺐ ﺗﺸﻴﻊ ﺩﻭﺍﺯﺩﻩ ﺍﻣﺎﻣﯽ )ﻳﻌﻨﯽ ﺗﺸﻴﻊ ﻗﺰﻟﺒﺎﺷﺎﻥ( ﺁﺷﻨﺎ ﻧﺒﻮﺩ‪:‬‬

‫ﺩﺭ ﺁﻥ ﺍﻭﺍﻥ‪ ،‬ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﻣﺴﺎﺋﻞ ﻣﺬﻫﺐ ﺣﻖ ﺟﻌﻔﺮﯼ ﻭ ﻗﻮﺍﻋﺪ ﻭ ﻗﻮﺍﻧﻴﻦ ﻣﻠﺖ ﺍﺋﻤﮥ‬ ‫ﺍﺛﻨــﯽ ﻋــﺸﺮﯼ ﺍﻃﻼﻋــﯽ ﻧﺪﺍﺷــﺘﻨﺪ؛ ﺯﻳــﺮﺍ ﮐــﻪ ﺍﺯ ﮐﺘــﺐ ﻓﻘــﻪ ﺍﻣﺎﻣﻴــﻪ ﭼﻴــﺰﯼ ﺩﺭ ﻣﻴــﺎﻥ‬ ‫ﻧﺒـﻮﺩ‪ .‬ﻭ ﺟﻠــﺪ ﺍﻭﻝ ﮐﺘـﺎﺏ »ﻗﻮﺍﻋــﺪ ﺍﺳـﻼﻡ« ﮐــﻪ ﺍﺯ ﲨﻠـﻪ ﺗــﺼﺎﻧﻴﻒ ﺳـﻠﻄﺎﻥ ﺍﻟﻌﻠﻤــﺎﺀ‬ ‫ﺍﳌﺘﺒﺤــﺮﻳﻦ ﺷــﻴﺦ ﲨــﺎﻝﺍﻟــﺪﻳﻦ ]ﺍﺑــﻦ[ ﻣﻄﻬــﺮ ﺣﻠــﯽ ﺍﺳــﺖ ﮐــﻪ ﺷــﺮﻳﻌﺖﭘﻨــﺎﻩ ﻗﺎﺿــﯽ‬ ‫ﻧﺼﺮﺍﷲ ﺯﻳﺘـﻮﻧﯽ ﺩﺍﺷـﺖ‪ ،‬ﺍﺯ ﺭﻭﯼ ﺁﻥ ﺗﻌﻠـﻴﻢ ﻭ ﺗﻌﻠـﻢ ﻣـﺴﺎﺋﻞ ﺩﻳﻨـﯽ ﻣـﯽﳕﻮﺩﻧـﺪ‪ ،‬ﺗـﺎ‬ ‫‪٢‬‬ ‫ﺁﻧﮑﻪ ﺭﻭﺯ ﺑﻪ ﺭﻭﺯ ﺁﻓﺘﺎﺏ ﺣﻘﻴﻘﺖ ﻣﺬﻫﺐ ﺍﺛﻨﯽ ﻋﺸﺮﯼ ﺍﺭﺗﻔﺎﻉ ﻳﺎﻓﺖ‪.‬‬

‫ﺿﺔﹸ ﺍﻟﺼﻔﺎ‪.۴۳ ،‬‬ ‫‪ 1‬ﺭﻭ ‪‬‬ ‫‪ 2‬ﺍﺣﺴﻦ ﺍﻟﺘﻮﺍﺭﻳﺦ‪.۶۱ / ۱۲ ،‬‬

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‫‪۲۷۹‬‬ ‫ﻳﮏﲞـﺶ ﺍﺯ ﺍﻳـﻦﮔـﺰﺍﺭﺵ ﭼﻨـﻴﻦ ﺍﺳـﺖ‪ :‬ﮐـﺴﯽ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺍﺯ ﻣـﺬﻫﺐ ﺷـﻴﻌﻪ ﺍﻃـﻼﻉ‬ ‫ﻧﺪﺍﺷــﺖ‪ .‬ﻗــﺴﻤﺖ ﺩﻭﻣــﺶ‪ :‬ﮐﺘــﺎﺏ ﺷــﻴﻌﯽ ﺩﺭ ﻫــﻴﭻ ﺟــﺎﯼ ﺍﻳــﺮﺍﻥ ﻧــﺰﺩ ﻫــﻴﭻﮐــﺲ ﻳﺎﻓــﺖ‬ ‫ﳕ ــﯽﺷ ــﺪ‪ .‬ﻗ ــﺴﻤﺖ ﺩﻳﮕ ــﺮﺵ‪ :‬ﻣ ــﺬﻫﺐ ﺭﺍ ﺍﺯ ﮐﺘ ــﺎﺏ ﺍﺑ ــﻦ ﻣﻄﻬ ــﺮ ﺣﻠ ــﯽ ﮔﺮﻓﺘﻨ ــﺪ‪ .‬ﻗ ــﺴﻤﺖ‬

‫ﺁﺧﺮﺵ‪ :‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ ﻧﺼﺮﺍﷲ ﺯﻳﺘﻮﻧﯽ ﺑﻪ ﺍﻳﺮﺍﻥ ﺁﻭﺭﺩ‪.‬‬

‫ﺑ ــﺎﺯﺧﻮﺍﻧﯽ ﺍﻳ ــﻦ ﮔ ــﺰﺍﺭﺵ ﭼﻨ ــﻴﻦ ﻣ ــﯽﺷ ــﻮﺩ‪ :‬ﻫ ــﻴﭻﮐ ــﺲ ﺩﺭ ﺍﻳ ــﺮﺍﻥ ﺍﺯ ﻣ ــﺬﻫﺒﯽ ﮐ ــﻪ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧــﺪ ﭘﻴــﺮﻭﯼ ﳕــﯽﮐــﺮﺩ؛ ﻭ ﻫــﻴﭻ ﮐﺘــﺎﺑﯽ ﮐــﻪ ﺣــﺎﻭﯼ ﻣﻌﺘﻘــﺪﺍﺕ ﻣــﺬﻫﺐ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺎﺷﺪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻳﺎﻓﺖ ﳕﯽﺷﺪ‪ .‬ﻭﻟـﯽ ﮐﺘـﺎﺑﯽ ﮐـﻪ ﻳـﮏ ﻓﻘﻴـﻪ ﻋـﺮﺏﹺ ﻏﻴـﺮ ﺍﻳﺮﺍﻧـﯽ‬ ‫ﺩﺭ ﻳﮏ ﮐﺸﻮ ﹺﺭ ﻋﺮﺑﯽ ﺗﺄﻟﻴﻒ ﮐـﺮﺩﻩ ﺑـﻮﺩ ﻭ ﺯﻳﺘـﻮﻧﯽ ﺁﻥﺭﺍ ﺑـﻪﺍﻳـﺮﺍﻥ ﺁﻭﺭﺩ ﻣﻘﺒـﻮﻝ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺻﻔﻮﯼ ﺍﻓﺘﺎﺩ‪ ،‬ﻭ ﻣﱳ ﺁﻥ ﺍﺳﺎﺱ ﺗﺪﺭﻳﺲ ﻋﻘﺎﻳﺪ ﻣﺬﻫﺒﯽ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪ‪.‬‬

‫ﻭ ﺍﻣﺎ ﭼﻪ ﮐﺴﺎﻧﯽ ﺍﻳﻦ ﮐﺘﺎﺏ ﺭﺍ ﺗﺪﺭﻳﺲ ﻣﯽﮐﺮﺩﻧﺪ؟ ﺍﻳـﻦﺭﺍ ﭘـﺎﺋﻴﻦﺗـﺮ ﺧـﻮﺍﻫﻴﻢ ﺩﻳـﺪ‬

‫ﮐ ــﻪ ﺗ ــﺎﺯﻩﻭﺍﺭﺩﺍﻥ ﺍﺯ ﺭﻭﺳ ــﺘﺎﻫﺎﯼ ﺟﺒ ــﻞ ﻋﺎﻣـ ـﻞﹺ ﻟﺒﻨ ــﺎﻥ ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﺩﺭ ﺯﻣ ــﺎﻥ ﺷ ــﺎﻩ ‪‬ﻤﺎﺳ ــﺐ‬

‫ﺑــﻪﺍﻳــﺮﺍﻥ ﺁﻣﺪﻧــﺪ ﻭ ﻭﺍﺭﺩ ﺩﺍﺭ ﻭ ﺩﺳــﺘﮥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺷــﺪﻧﺪ‪ ،‬ﻭ ﺑــﺎ ﺑﺮﺧــﻮﺭﺩﺍﺭﯼ ﺍﺯ ﺩﺭﺁﻣــﺪﻫﺎﯼ‬

‫ﳒﻮﻣﯽﹺ ﺍﻭﻗﺎﻑ‪ ‬ﺳﺎﺑﻖ ﻣﺪﺭﺳﻪﻫﺎ ﻭ ﻣﺴﺎﺟﺪ ﻭ ﺧﺎﻧﻘﺎﻫﻬﺎ ﮐـﻪ ﺷـﺎﻩ ﺩﺭ ﺍﺧﺘﻴﺎﺭﺷـﺎﻥ ﮔﺬﺍﺷـﺖ‬ ‫ﻭ ﺍﻣــﻮﺍﻝﹺ ﳒــﻮﻣﯽﺋــﯽ ﮐــﻪ ﺑــﺎ ﻧــﺎﻡ ﺧ‪‬ﻤــﺲ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻣــﯽﮔﺮﻓﺘﻨــﺪ ﻭﻇﻴﻔــﮥ ﺗﺒﻠﻴــﻎ ﺩﻳــﻦ ﻭ‬

‫ﺗﺪﺭﻳﺲ ﻭ ﺍﻓﺘـﺎﺀ ﺭﺍ ﺑـﻪﺩﺳـﺖ ﮔﺮﻓﺘﻨـﺪ ﻭ ﺗﺒـﺪﻳﻞ ﺑـﻪ ﺳـﻼﻃﻴﻦ ﻣـﺎﻟﯽ ﺷـﺪﻧﺪ ﻭ ﻃﺒﻘـﮥ ﻧﻮﻇﻬـﻮﺭ‬ ‫»ﺭﻭﺣﺎﻧﻴﻮﻥ« ﺭﺍ ﺗﺄﺳﻴﺲ ﮐﺮﺩﻧﺪ‪.‬‬

‫ﭼــﻮﻥ ﺍﻳﻨــﻬﺎ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﺁﻣــﺪﻩ ﻭﺍﺭﺩ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺷــﺪﻧﺪ ﻭ ﺩﺳــﺘﻪﺟــﺎﺕ‬

‫‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺭﺍ ﭘﻴﺮﺍﻣﻮﻥ ﺧﻮﺩﺷﺎﻥ ﮔﺮﺩ ﺁﻭﺭﺩﻧﺪ‪ ،‬ﺭﻓﺘـﺎﺭ ﺳـﻨﯽﺳـﺘﻴﺰﺍﻧﮥ ﺗﱪﺍﺋﻴـﺎﻥ ﺗﺌـﻮﺭﻳﺰﻩ ﺷـﺪﻩ‬

‫ﺑﻪ ﺷﮑﻞ ﻋﻘﻴـﺪﮤ ﺩﻳﻨـﯽ ﺗـﺪﻭﻳﻦ ﺷـﺪ‪ .‬ﳔـﺴﺘﻴﻦ‪ ،‬ﻣﻌﺮﻭﻓﺘـﺮﻳﻦ ﻭ ﭘﺮﻧﻔـﻮﺫﺗﺮﻳﻦ ﻓﻘﻴـﻪ ﻟﺒﻨـﺎﻧﯽ‬

‫ﮐﻪ ﺩﺭ ﺁﺧﺮﻳﻦ ﻣﺎﻫﻬـﺎﯼ ﻋﻤـﺮ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭﺍﺭﺩ ﺍﻳـﺮﺍﻥ ﺷـﺪ ﺷـﻴﺦ ﻋﻠـﯽ ﺍﺑـﻦ ﻋﺒـﺪﺍﻟﻌﺎﻟﯽ‬ ‫ﮐﺮ‪‬ﮎ ﺩﺭ ﺟﻨﻮﺏ ﻟﺒﻨﺎﻥ ﺑﻮﺩ‪ .‬ﺷﻴﺦ ﮐﺮﮐـﯽ ﭘـﺲ‬ ‫ﮐﺮ‪‬ﮐﯽ ﺍﻫﻞ ﻣﻨﻄﻘﮥ ﻋﻤﺪﺗ‪‬ﺎ ﻣﺴﻴﺤﯽﻧﺸﻴﻦﹺ ﹶ‬ ‫ﹶ‬

‫ﺍﺯ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺗﻮﺍﻧﺴﺖ ﮐﻪ ﺗﻮﺟﻪ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐﹺ ﻧﻮﺟـﻮﺍﻥ ﻭ ﺳـﺮﺍﻥ ﻗﺰﻟﺒـﺎﺵ ﺭﺍ ﺑـﻪﺧـﻮﺩ‬ ‫ﺟﻠــﺐ ﮐــﺮﺩﻩ ﺭﻳﺎﺳــﺖ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺑــﻪﺍﳓــﺼﺎﺭ ﺧــﻮﺩﺵ ﺩﺭﺁﻭﺭ‪‬ﺩ‪ .‬ﺩﺭ ﺁﻥ‬

‫ﻫﻨﮕﺎﻡ ﻳﮑﯽ ﺍﺯ ﺭﻫﱪﺍﻥ‪ ‬ﺗﱪﺍﻳﯽ ﺑﻪﻧﺎﻡ ﻣﻴﺮ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻭ ﻳﮏ ﻋﺮﺏﹺ ﺍﻫـﻞ ﺣ‪ ‬ﹼﻠـﻪ‬ ‫ﺑﻪﻧﺎﻡﹺ ﺍﻣﻴﺮ ﻧﻌ ‪‬ﻤـﺔﹸ ﺍﷲ ﺣ‪ ‬ﹼﻠـﯽ ﮐـﻪ ﺗـﺎﺯﻩ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﺁﻣـﺪﻩ ﺑـﻮﺩ ﻣـﺸﺘﺮﮐﹰﺎ ﺭﻳﺎﺳـﺖ ﺩﺳـﺘﮕﺎﻩ ﺩﻳﻨـﯽ‬

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‫‪۲۸۰‬‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﻳﮏ ﻋﺮﺏﹺ ﺗﺎﺯﻩﻭﺍﺭﺩ ﺩﻳﮕﺮ ﺑﻪﻧﺎﻡﹺ ﺷﻴﺦ ﺍﺑـﺮﺍﻫﻴﻢ ﻗﻄﻴﻔـﯽ‬ ‫ﺍﻫﻞ ﺍﺣﺴﺎﺀ ﮐﻪ ﺍﺧﻴﺮ‪‬ﺍ ﻭﺍﺭﺩ ﺍﻳﺮﺍﻥ ﺷﺪﻩ ﺑﻮﺩ ﻧﻴﺰ ﺩﺭﮔﻴﺮ ﺭﻗﺎﺑﺖ ﺑﺎ ﺍﻳﻨﻬﺎ ﺑـﻮﺩ ﻭ ﻣـﯽﮐﻮﺷـﻴﺪ‬ ‫ﮐﻪ ﺩﺭ ﺩﺳﺘﮕﺎﻩ ﻗﻀﺎﻳﯽ ﻭ ﺍﻭﻗﺎﻑ ﭘﺮﺩﺭﺁﻣﺪ‪ ‬ﺍﻳﺮﺍﻥ ﺳﻬﻤﯽ ﺑﻪﺍﻭ ﻧﻴـﺰ ﺍﺧﺘـﺼﺎﺹ ﺩﺍﺩﻩ ﺷـﻮﺩ‬ ‫ﻳﺎ ﺁﻥﺭﺍ ﺑﻪﺍﳓﺼﺎﺭ ﺧﻮﺩﺵ ﺩﺭﺁﻭﺭ‪‬ﺩ‪.‬‬

‫ﺩﺭ ﺍﻳﺮﺍﻥ ﭼﭙﺎﻭﻝ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ‪ ،‬ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺁﻭﺍﺯﻩ ﺩﺭﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﮐﻪ »ﻫﺮﮐﻪ ﺯﻭﺩﺗـﺮ‬

‫ﺑﺮﺳــﺪ ﺑﻴــﺸﺘﺮ ﻣــﯽ ‪‬ﺑ ـﺮ‪‬ﺩ«؛ ﻟــﺬﺍ ﻫــﺮ ﻋــﺮﺏﹺ ﺷــﻴﻌﻪ ﮐــﻪ ﮐــﺸﻮﺭ ﺧــﻮﺩﺵ ﺭﺍ ﺭﻫــﺎ ﮐــﺮﺩﻩ ﺑــﻪﺍﻳــﺮﺍﻥ‬

‫ﻣــﯽﺁﻣــﺪ ﳘﻴﻨﮑــﻪ ﺍﺯ ﺭﺍﻩ ﻣــﯽﺭﺳــﻴﺪ ﻣــﯽﮐﻮﺷــﻴﺪ ﮐــﻪ ﺑــﺮ ﻫﺮﭼــﻪ ﺑﻴــﺸﺘﺮ ﺍﺯ ﭼﭙــﺎﻭﻝ ﺍﻳﺮﺍﻧﻴــﺎﻥ‬

‫ﺩﺳﺖ ﻳﺎﺑﺪ؛ ﻭ ﺩﺭ ﺍﻳﻦﺭﺍﻩ ﺭﻗﺎﺑﺘﻬﺎ ﻭ ﺩﺭﮔﻴﺮﻳﻬﺎﯼ ﺗﻨﺪﯼ ﺩﺭ ﻣﻴﺎﻥ ﺗﺎﺯﻩ ﺭﺳـﻴﺪﮔﺎﻥ‪ ‬ﺑـﻪﮐـﺸﻮ ﹺﺭ‬

‫ﻣﺎ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩ ﻭ ﻧﮑﺒﺘﯽ ﺑﺮ ﻧﮑﺒﺖ ﻣﺮﺩﻡ ﻣﺎ ﺍﻓﺰﻭﺩ‪.‬‬

‫ﺑــﺎ ﺭﻭﯼ ﮐــﺎﺭ ﺁﻣــﺪﻥ‪ ‬ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﻗﺒﺎﻳــﻞ ﳐﺘﻠــﻒ ﻗﺰﻟﺒــﺎﺵ ﺑــﺮ ﺳــﺮ ﺗﻘــﺴﻴﻢ ﺧﻴــﺮﺍﺕ‬

‫ﮐــﺸﻮ ﹺﺭ ﻣــﺎ ﺩﺭ ﻣﻴــﺎﻥ ﺧﻮﺩﺷــﺎﻥ ﺑــﻪ ﺭﻗــﺎﺑﺘﯽ ﺍﻓﺘــﺎﺩﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺩﺍﺳــﺘﺎﻧﺶ ﺩﺭ ﺗﺄﻟﻴﻔــﺎﺕ ﺧــﻮﺩ‪‬‬

‫ﻣﻮﺭﺧــﺎﻥ ﺻــﻔﻮﯼ ﺑــﻪﺗﻔــﺼﻴﻞ ﺁﻣــﺪﻩ ﺍﺳــﺖ‪ .‬ﭼــﻮﻥ ﻋﺮ‪‬ــﺎﯼ ﻋﺮﺍﻗــﯽ ﻭ ﻟﺒﻨــﺎﻧﯽ ﻭ ﺍﺣــﺴﺎﻳﯽ‬

‫ﻭﺍﺭﺩ ﺍﻳــﺮﺍﻥ ﺷــﺪﻧﺪ ﻭ ﺭﻫــﱪﯼ ﺩﻳﻨ ـﯽﹺ ﮔﺮﻭﻫﻬــﺎﯼ ﺗﱪﺍﻳــﯽ ﺭﺍ ﺑــﻪﺩﺳــﺖ ﮔﺮﻓﺘﻨــﺪ ﻫﺮﮐــﺪﺍﻡ ﺍﺯ‬ ‫ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﺑﻪ ﻫـﺪﻑ ﺁﻧﮑـﻪ ﺍﺯ ﲪﺎﻳـﺖ ﻫﺮﭼـﻪ ﺑﻴـﺸﺘﺮ ﺩﺳـﺘﻪﺟـﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳـﯽ ﺑﺮﺧـﻮﺭﺩﺍﺭ‬

‫ﺷﻮﺩ ﻭ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺭﺍ ﺁﻟﺖ ﺩﺳﺖ ﺧـﻮﺩ ﺳـﺎﺯﺩ ﻭ ﺩﺭﺁﻣـﺪﻫﺎﯼ ﺑﻴـﺸﺘﺮ ﺭﺍ ﻧـﺼﻴﺐ ﺧـﻮﺩﺵ‬ ‫ﮐﻨ ــﺪ ﻳﮑ ــﯽ ﺍﺯ ﺁ‪ ‬ــﺎ ﺭﺍ ﺩﺭ ﺩﺍﻣ ــﻦ ﲪﺎﻳ ــﺖ ﮔﺮﻓ ــﺖ‪ .‬ﺩﺭﻧﺘﻴﺠ ــﻪ‪ ،‬ﻣﻴ ــﺎﻥ ﻋﺮ‪ ‬ــﺎﯼ ﺗ ــﺎﺯﻩﻭﺍﺭﺩ‬

‫ﺭﻗﺎﺑــﺖ ﮔــﺴﺘﺮﺩﻩﺋــﯽ ﺁﻏــﺎﺯ ﺷــﺪ‪ .‬ﺳﺮﺳــﺨﺖﺗــﺮﻳﻦ ﺭﻗﻴﺒــﺎﻥ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﻳﮑــﯽ »ﺍﻣﻴــﺮ ﻧﻌﻤــﺔ‬ ‫ﺍﷲ« ﺍﻫﻞ ﺣﻠﹼﻪ ﻭ ﺩﻳﮕﺮﯼ »ﺷﻴﺦ ﺍﺑﺮﺍﻫﻴﻢ« ﺍﻫﻞ ﻗﻄﻴﻒ ﺑﻮﺩ‪ .‬ﻫﺮﮐـﺪﺍﻡ ﺍﺯ ﺍﻳﻨـﻬﺎ ﲞـﺸﯽ ﺍﺯ‬

‫ﻣﻼﻳــﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺭﺍ ﺑــﺎ ﺧــﻮﺩ ﳘﻨــﻮﺍ ﻭ ﺑﺮﺧــﯽ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺑــﺎ ﺧــﻮﺩ ﳘــﺪﻡ ﮐــﺮﺩﻩ ﺑــﺮﺍﯼ‬

‫ﺩﺳــﺘﻴﺎﺑﯽ ﺑــﻪ ﻣﻨﺎﺻــﺐ ﻋــﺎﻟﯽ ﻭ ﭘﺮﺩﺭﺁﻣــﺪ ﺩﻳﻨــﯽ ﺑــﺎ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﺭﻗﺎﺑــﺖ ﺳــﺨﺘﯽ ﺭﺍ ﺁﻏــﺎﺯ‬

‫ﮐــﺮﺩ‪ .‬ﺍﺯ ﺍﻳﻨــﻬﺎ ﴰــﺎﺭﯼ ﺍﺯ ﻣﻼﻳــﺎﻥ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻣﺮﻳــﺪﯼ ﻣــﯽﮐﺮﺩﻧــﺪ )ﺍﺯ ﻗﺒﻴــﻞ ﻣــﻼ‬ ‫ﺣــﺴﻴﻦ ﺍﺭﺩﺑﻴﻠــﯽ ﺍ‪ٰ ‬ﻟﻬــﯽ‪ ،‬ﻗﺎﺿــﯽ ﻣــﺴﺎﻓﺮ‪ ،‬ﻣﻴﺮﻏﻴــﺎﺙ ﺩﺷــﺘﮑﯽ‪ ،‬ﳏﻤﻮﺩﺑﻴــﮏ ﻣ‪‬ﻬــﺮﺩﺍﺭ(‪.‬‬

‫ﺩﺭﮔﻴﺮﯼ ﺍﻳﻦ ﻋﺮ‪‬ﺎﯼ ﺗﺎﺯﻩﻭﺍﺭﺩ ﺑـﻪ ﺍ‪‬ﺎﻣﺎﺗـﺸﺎﻥ ﺑـﻪﻳﮑـﺪﻳﮕﺮ ﺍﳒﺎﻣﻴـﺪ ﻭ ﺷـﺒﻨﺎﻣﻪﻫـﺎﺋﯽ ﺩﺭ‬

‫ﺍﻓــﺸﺎﯼ ﻳﮑــﺪﻳﮕﺮ ﺩﺭ ﻣﻴــﺎﻥ ﺩﺳــﺘﻪﺟــﺎﺕ ﺗﱪﺍﻳــﯽ ﭘﺨــﺶ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺭﻫﮕــﺬﺭ ﮐــﻪ‬

‫ﺳــﺘﻴﺰﯼ ﺑــﺴﻴﺎﺭ ﺳــﺨﺖ ﺭﺍ ﺑــﻪ ﻭﺟــﻮﺩ ﺁﻭﺭﺩﻩ ﺑ ــﻮﺩ ﺑﺮﺧــﯽ ﺍﺯ ﺍﻳﻨــﻬﺎ ﺳــﺮﺑﻪ ﻧﻴــﺴﺖ ﺷ ــﺪﻧﺪ ﻭ‬

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‫‪۲۸۱‬‬ ‫ﺑﺮﺧﯽ ﺍﺯ ﺍﻳﺮﺍﻥ ﮔﺮﻳﺨﺘﻨﺪ‪.‬‬ ‫ﺷﻴﺦ ﮐﺮﮐﯽ ﻭ ﻟﺒﻨﺎﻧﻴﻬﺎ ﺗﺼﻤﻴﻢ ﺩﺍﺷﺘﻨﺪ ﮐﻪ ﳘﮥ ﺩﺳﺘﮕﺎﻩ ﭘﺮﺩﺭﺁﻣﺪ‪ ‬ﺩﻳﻨـﯽﹺ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬ ‫ﺭﺍ ﺩﺭ ﺍﳓــﺼﺎﺭ ﺧﻮﺩﺷــﺎﻥ ﻧﮕــﺎﻩ ﺩﺍﺭﻧــﺪ ﻭ ﮐﻮﻓﻴــﺎﻥ ﻭ ﺍﺣــﺴﺎﺋﻴﺎﻥ ﺭﺍ ﺍﺯ ﻣﻴــﺪﺍﻥ ﺑــﻪﺩﺭ ﮐﻨﻨــﺪ‪.‬‬

‫ﺷﻴﺦ ﮐﺮﮐﯽ ﺍﺑﺘﺪﺍ ﺷﻴﺦ ﻧﻌ ‪‬ﻤـﺔﹸ ﺍﷲ ﺣﻠـﯽ ﻭ ﻳـﺎﺭﺍﻧﺶ ﺭﺍ ﺷﮑـﺴﺖ ﺩﺍﺩ‪ ،‬ﻭ ﻧﻌ ‪‬ﻤـﺔﹸ ﺍﷲ ﺑـﻪ ﮐﻮﻓـﻪ‬ ‫ﺑﺎﺯﮔﺮﻳﺨﺖ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﺷﻴﺦ ﮐﺮﮐﯽ ﺑﻪ ﺍﻣﻴﺮ ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﻭ ﻳﺎﺭﺍﻧﺶ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺯ ﻣﻴﺪﺍﻥ‬

‫ﺑﻴــﺮﻭﻥ ﮐــﺮﺩ‪ ،‬ﻭ ﭘــﺲ ﺍﺯ ﺍﻳﻨــﻬﺎ ﻧﻮﺑــﺖ ﺑــﻪ ﮔــﺮﻳﺨﱳ ﺷــﻴﺦ ﺍﺑــﺮﺍﻫﻴﻢ ﻗﻄﻴﻔــﯽ ﻭ ﻳــﺎﺭﺍﻧﺶ ﺑــﻪ‬

‫ﺍﺣﺴﺎﺀ ﺷﺪ‪ .‬ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﻭ ﻗـﻀﺎﻳﯽ ﻭ ﺳـﺎﺯﻣﺎﻥ ﭘﺮﺩﺭﺁﻣـﺪ‪ ‬ﺍﻭﻗـﺎﻑ ﺍﻳـﺮﺍﻥ ﺑـﻪﺩﺳـﺖ ﺷـﻴﺦ‬

‫ﮐﺮﮐﯽ ﻭ ﻳﺎﺭﺍﻥ ﻟﺒﻨﺎﻧﻴﺶ ﺍﻓﺘﺎﺩ‪.‬‬

‫ﮐ ‪‬ﺮﮐــﯽ ﻭﻗﺘــﯽ ﺑــﺮ ﺭﻗﻴﺒــﺎﻧﺶ ﭘﻴــﺮﻭﺯ ﺷــﺪ ﻭ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﻭ ﻗــﻀﺎﻳﯽ ﻭ ﺍﻭﻗــﺎﻑ‪‬‬ ‫ﺷــﻴﺦ ﹶ‬

‫ﮐ ــﺸﻮ ﹺﺭ ﻣ ــﺎ ﺭﺍ ﺷ ــﺎﻩ ‪‬ﻤﺎﺳ ــﺐ ﺑ ــﻪﺍﻭ ﺳ ــﭙﺮﺩ ﻟﻘ ــﺐ »ﺧ ــﺎﺗ‪‬ﻢ ﺍﳌﹸﺠ ‪‬ﺘ ﹺﻬ ــﺪﻳﻦ« ﺑ ــﺮ ﺧ ــﻮﺩﺵ ‪ ‬ــﺎﺩ‬

‫)ﺑﺮﺍﺑﺮ‪‬ﺎﺩ‪ ‬ﺧﺎﺗ‪‬ﻢ ﺍﻟ ‪‬ﻨ ﹺﺒﻴ‪‬ﻴﻦ(‪ .‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ ﺩﺭﺑﺎﺭﮤ ﺩﺭﮔﻴﺮﻳﻬﺎﯼ ﺷﻴﺦ ﮐﺮﮐﯽ ﺑﺎ ﺭﻗﻴﺒـﺎﻧﺶ‬

‫ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪:‬‬

‫ﻣﻴﺮ ﻧﻌﻤ‪‬ﺔﹸ ﺍﷲ ﺑﻪﺟﻬﺖ‪ ‬ﺧﺼﻮﻣﺖ ﻭ ﻧﺰﺍﻉ ﺧـﺎﰎ ﺍ‪‬ﺘﻬـﺪﻳﻦ ﺷـﻴﺦ ﻋﻠـﯽ ﻋﺒـﺪﺍﻟﻌﺎﻟﯽ‬ ‫]ﮐﺮﮐـﯽ[ ﻭ ﻣﻮﺍﻓﻘــﺖ ﺷــﻴﺦ ﺍﺑــﺮﺍﻫﻴﻢ ﻗﻄﻴﻔــﯽ ﮐــﻪ ﻣ‪‬ﻌﺎ ﹺﻧــﺪ )ﳐـﺎﻟﻒ‪ ‬ﺳﺮﺳــﺨﺖ‪ (‬ﺧــﺎﰎ‬ ‫ﺍ‪‬ﺘﻬﺪﻳﻦ ﺑﻮﺩ‪ ،‬ﺍﺯ ﺻﺪﺍﺭﺕ ﻣﻌﺰﻭﻝ ﮔﺸﺘﻪ ﺑﻪ ﺣﻠﻪ ﺭﻓﺖ‪ ،‬ﻭ ﻋﻼﻣﺔ ﺍﻟﻌﻠﻤﺎﺋﯽ ]ﻣﻴـﺮ‬ ‫ﻏﻴﺎﺙ ﺍﻟـﺪﻳﻦ[ ﻣ‪‬ـﻦ ﺣ‪‬ﻴـﺚﹸ ﺍﻻ‪‬ﻧﻔ‪‬ـﺮﺍﺩ ﺻـﺪﺭ ﺑـﻮﺩ‪ .‬ﻭ ﺍﻣـﺎ ﻣﻴﺎﻧـﮥ ﺍﻭ ﻭ ﺧـﺎﰎ ﺍ‪‬ﺘﻬـﺪﻳﻦ‬ ‫ﻃــﺮﺡ ﺑــﺪ ﻧﺸــﺴﺖ‪ .‬ﻣﻴــﺮ ]ﻏﻴــﺎﺙ ﺍﻟــﺪﻳﻦ[ ﺍﻭ ﺭﺍ ﺗ‪‬ﺠ‪‬ﻬ‪‬ــﻼﺕ ﻣــﯽﮐــﺮﺩ )ﻳﻌﻨــﯽ ﻣﺘــﻬﻢ ﺑــﻪ‬ ‫ﻧﺎﺁﮔﺎﻫﯽ ﺍﺯ ﺍﻣﻮﺭ ﺩﻳﻦ ﻣﯽﮐﺮﺩ(‪ ،‬ﻭ ﺍﻭ ﻣﻴﺮﺯﺍ ﺭﺍ ﺑﻪﻋﺪ ﹺﻡ ﻗﻴﺪ ﻣﺘﻬﻢ ﻣﯽﺩﺍﺷﺖ )ﻳﻌﻨـﯽ‬ ‫ﻣــﯽﮔﻔــﺖ ﮐــﻪ ﭘﺎﺑﻨــﺪ ﺑــﻪ ﺍﺣﮑــﺎ ﹺﻡ ﻣــﺬﻫﺐ ﻧﻴــﺴﺖ(‪ .‬ﺭﻭﺯﯼ ﺩﺭ ﺧــﺪﻣﺖ ﺍﺷــﺮﻑ ]ﺷــﺎﻩ‬ ‫‪‬ﻤﺎﺳــﺐ[ ﻣﻴﺎﻧــﮥ ﺍﻳــﺸﺎﻥ ﻣﺒﺎﺣﺜــﮥ ﻋﻠﻤــﯽ ﻭﺍﻗــﻊ ﺷــﺪﻩ ﻣﻨﺠــﺮ ﺑــﻪ ﻧــﺰﺍﻉ ﺷــﺪ‪ .‬ﺭﻓﺘــﻪﺭﻓﺘــﻪ‬ ‫ﻣﻨﺎﺯﻋــﺎﺕ‪ ‬ﺍﻳــﺸﺎﻥ ﺑــﻪﻗﺒﺎﺣــﺎﺕ‪ ‬ﮐﻠــﯽ ﺍﳒﺎﻣﻴــﺪ )ﻳﻌﻨــﯽ ﺩﺷــﻨﺎﻡ ﻣﺘﻘﺎﺑــﻞ ﺑــﻪﻳﮑــﺪﻳﮕﺮ‬ ‫ﺩﺍﺩﻧﺪ(‪ .‬ﺣﻀﺮﺕ ﺷﺎﻩ ﻣﺮﺍﻋﺎﺕ ﺟﺎﻧﺐ ﺧﺎﰎ ﺍ‪‬ﺘﻬﺪﻳﻦ ﮐﺮﺩﻩ ﻣﻴﺮﺯﺍ ﺍﺯ ﺻﺪﺍﺭﺕ‬ ‫‪1‬‬ ‫ﻣﻌﺰﻭﻝ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻳﻦ ﻧﺰﺍﻋﻬﺎ‪ ،‬ﻏﻴﺎﺙ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﺑﻪ ﺷﻴﺮﺍﺯ ﺗﺒﻌﻴﺪ ﺷﺪ‪ .‬ﻭﻟﯽ ﭼﻮﻧﮑـﻪ ﺩﺭ‬ ‫‪ 1‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ‪.۱۴۴ ،‬‬

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‫‪۲۸۲‬‬ ‫ﺍﺛﺮ ﺳﺎﳍﺎ ﺧﺪﻣﺖ ﺩﺭ ﺩﺳـﺘﮕﺎﻩ ﺗﱪﺍﻳـﯽﻫـﺎ ﻫـﻮﺍﺩﺍﺭﺍﻥ ﺑـﺴﻴﺎﺭ ﺩﺍﺷـﺖ‪ ،‬ﺷـﻴﺦ ﮐﺮﮐـﯽ ﻓﺮﻣـﺎﻥ‬

‫ﺭﻳﺎﺳــﺖ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﭘــﺎﺭﺱ ﺭﺍ ﺑــﺮﺍﻳﺶ ﻓﺮﺳــﺘﺎﺩ؛‪ ١‬ﻭ ﺑــﺎ ﺍﻳ ـﻦ ﺍﻗــﺪﺍﻣﺶ ﺍﻭ ﺭﺍ ﺷــﺮﻳﮏ‪‬‬ ‫ﻗﺪﺭﺕ ﻧﮕﺎﻩ ﺩﺍﺷﺖ ﻭﻟﯽ ﺩﺳﺖﻧﺸﺎﻧﺪﻩ ﻭ ﺳﺮﺳﭙﺮﺩﮤ ﺧﻮﻳﺶ ﮐﺮﺩ‪.‬‬

‫ﺩﺭ ﺯﻣـ ــﺎﻥ ﺷـ ــﺎﻩ ﺍﲰﺎﻋﻴـ ــﻞ ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﻫﻨـ ــﻮﺯ ﺩﺭﺑـ ــﺎﺭﮤ ﻧﻴﺎﺑ ــﺖ‪ ‬ﺍﻣـ ــﺎﻡ ﻏﺎﺋـ ــﺐ ﭼﻴـ ــﺰﯼ‬

‫ﳕ ــﯽﺩﺍﻧ ــﺴﺘﻨﺪ ﺟ ــﺰ ﺁﻧﮑ ــﻪ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺳ ــﻴﺪ‪ ‬ﺍﻭﻻﺩ‪ ‬ﻋﻠ ــﯽ ﻭ »ﳕﺎﻳﻨ ــﺪﮤ ﺍﺋﻤ ــﮥ ﺍﻃﻬ ــﺎﺭ« ﻭ‬

‫»ﻣﺮﺷ ـﺪ‪ ‬ﮐﺎﻣــﻞ« ﻭ »ﻭﻟ ـﯽﹺ ﻣﻄﻠــﻖ« ﻭ »ﻣﻌــﺼﻮﻡ« ﻭ »ﻣﻌﺒــﻮﺩ« ﺑــﻮﺩ‪ .‬ﻭﻟــﯽ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﮐ ــﻪ‬

‫ﺍﺩﻋ ــﺎﯼ ﻧﻴﺎﺑ ــﺖ ﺍﻣ ــﺎﻡ ﻏﺎﺋ ــﺐ ﺭﺍ ﺩﺍﺷ ــﺖ ﺁ‪ ‬ــﺎ ﺭﺍ ﺑ ــﺎ ﺍﺻ ــﻄﻼﺡ ﻧﺎﺋ ــﺐ ﺍﻣ ــﺎﻡ ﺁﺷ ــﻨﺎ ﮐ ــﺮﺩ‪ ،‬ﻭ‬ ‫ﺗﻌﺮﻳﻔـﯽ ﮐــﻪ ﺍﺯ ﻧﺎﺋــﺐ ﺍﻣــﺎﻡ ﻏﺎﺋـﺐ ﺩﺍﺩ ﭼﻨــﺎﻥ ﺑــﻮﺩ ﮐــﻪ ﺑـﺮ ﺧــﻮﺩ‪ ‬ﺍﻭ ﻣــﺼﺪﺍﻕ ﻣــﯽﻳﺎﻓــﺖ‪ .‬ﺍﻭ‬

‫ﭼﻨﺪﺍﻥ ﺑﺮ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐﹺ ﻧﻮﺟـﻮﺍﻥ ﻭ ﺧﺮﺍﻓـﺎﺗﯽ ﺍﺛـﺮ ‪‬ـﺎﺩ ﮐـﻪ ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺍﻭ ﺭﺍ ﺩﺭ ﭼﻨﮕـﺎﻝ‬ ‫ﺧــﻮﻳﺶ ﮔﺮﻓــﺖ‪ ،‬ﺧــﻮﺩﺵ ﺭﺍ ﺑــﻪﻋﻨــﻮﺍﻥ‪ ‬ﳕﺎﻳﻨــﺪﮤ ﻣﻨــﺼﻮﺏﹺ ﺍﻣــﺎﻡ ﻏﺎﺋــﺐ ﺑــﻪ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ‬

‫ﻗﺒﻮﻻﻧــﺪ‪ ،‬ﻭ ﺗﻮﺍﻧــﺴﺖ ﮐــﻪ ﺑــﺎ ﲪﺎﻳ ـﺖ‪ ‬ﺍﻭ ﺑــﺮ ﳘــﮥ ﺭﻗﻴﺒــﺎﻧﺶ ﭘﻴــﺮﻭﺯ ﺷــﻮﺩ‪ .‬ﺷــﺎﻩ ‪‬ﻤﺎﺳ ـﺐ‪‬‬

‫ﻧﻮﺟﻮﺍﻥ‪ ‬ﮐﻤﺴﺎﻟﯽ ﺑﻮﺩ ﻭ ﺑﻪ ﺷﻴﺦ ﮐﺮﮐـﯽ ﺍﺭﺍﺩﺕ ﺧﺎﺻـﯽ ﻭﺭﺯﻳـﺪ‪ ،‬ﻭ ﺑـﻪ ﺍﻭ ﺍﺧﺘﻴـﺎﺭ ﺗـﺎﻡ ﺩﺍﺩ‬

‫ﮐﻪ ﺑﺮﺍﯼ ﻧﺸ ﹺﺮ ﺁﻧﭽﻪ »ﺩﻳﻦ ﺍﺋﻤﮥ ﺍﻃﻬﺎﺭ« ﻧﺎﻣﻴﺪﻩ ﻣﯽﺷﺪ ﻫﺮ ﺷﻴﻮﻩﺋﯽ ﺭﺍ ﮐﻪ ﻣﻨﺎﺳﺐ ﺑﺪﺍﻧـﺪ‬ ‫ﺑﻪ ﻣﻮﺭﺩ ﺍﺟﺮﺍ ﺑﮕﺬﺍﺭﺩ‪ .‬ﺷﻴﺦ ﮐﺮﮐﯽ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨـﯽ ﻭ ﻗـﻀﺎﻳﯽ ﻭ ﺍﻭﻗـﺎﻑ ﮐـﺸﻮﺭ ﺍﻳـﺮﺍﻥ ﺭﺍ‬ ‫ﺩﺭ ﺍﳓﺼﺎ ﹺﺭ ﻋﺮ‪‬ﺎﯼ ﺗﺎﺯﻩﻭﺍﺭﺩ‪ ‬ﻟﺒﻨﺎﻧﯽ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺍﻳﻦﺭﺍ ﻣﺆﻟﻒ ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤـﺎﺀ ﺑـﻪﻣـﺎ ﺧـﱪ‬

‫ﻣﯽﺩﻫﺪ‪:‬‬ ‫ﲤﺎﻣﯽ ﻳﺎﺭﺍﻥ ﮐﺮﮐﯽ ﻋﺮﺏ ﺑﻮﺩﻧﺪ ﻭ ﺑﻪﻓﺮﻣﺎﻥ ﺍﻭ ﺍﻣـﻮﺭ ﻣﺮﺑـﻮﻁ ﺑـﻪ ﻣـﺬﻫﺐ ﻭ ﺷـﺮﻉ ﺭﺍ‬ ‫‪٢‬‬ ‫ﺍﳒﺎﻡ ﻣﯽﺩﺍﺩﻧﺪ‪.‬‬ ‫ﺍﻳــﻦﮔﻮﻧــﻪ‪ ،‬ﺍﻳــﺮﺍﻥ ﺑــﻪﺩﺳــﺖ ﻣﺮﺩﻣــﯽ ﺍﻓﺘــﺎﺩ ﮐــﻪ ﻫــﻴﭻ ﺳــﻬﻤﯽ ﺩﺭ ﲤــﺪﻥ ﺧﺎﻭﺭﻣﻴﺎﻧــﻪ‬

‫ﻧﺪﺍﺷ ــﺘﻨﺪ ﻭ ﳘ ــﻮﺍﺭﻩ ﺩﺭ ﺣﺎﺷ ــﻴﻪﻫ ــﺎﯼ ﲤ ــﺪﻥ ﻳ ــﺎ ﺩﺭ ﺑﻴﺎﺑﺎ‪ ‬ــﺎﯼ ﺍﻧ ــﺎﺗﻮﻟﯽ ﻳ ــﺎ ﺩﺭ ﻣﻨ ــﺎﻃﻖ‬ ‫ﺩﻭﺭﺩﺳـ ـﺖ‪ ‬ﮐﻮﻫ ــﺴﺘﺎﻧﯽﹺ ﺟﻨ ــﻮﺏ ﻟﺒﻨ ــﺎﻥ ﺯﻳ ــﺴﺘﻪ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺑ ــﺎ ﺗ ــﺸﮑﻴﻞ ﺳ ــﻠﻄﻨﺖ ﺻ ــﻔﻮﯼ‬

‫ﺗــﺼﻤﻴﻢﮔﻴــﺮﯼ ﺩﺭ ﺍﻣــﻮﺭ ﺍﻳــﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺩﺭ ﻣﻴــﺎﻥ ﺗﺮﮐــﺎﻥ‪ ‬ﺁﻣــﺪﻩ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ ﺍﻧــﺎﺗﻮﻟﯽ ﻭ‬ ‫‪ 1‬ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ ‪.۴۵۴ / ۳ ،‬‬ ‫‪ 2‬ﳘﺎﻥ‪.‬‬

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‫‪۲۸۳‬‬ ‫ﻋﺮﺑ ــﺎﻥ‪ ‬ﺁﻣ ــﺪﻩ ﺍﺯ ﺭﻭﺳ ــﺘﺎﻫﺎﯼ ﮐﻮﻫ ــﺴﺘﺎﻧﯽ ﺟﻨ ــﻮﺏ ﻟﺒﻨ ــﺎﻥ ﺗﻘ ــﺴﻴﻢ ﮔﺮﺩﻳ ــﺪ ﻭ ﺁ‪ ‬ــﺎ ﻣﺎﻟﮑ ــﺎﻥ‬ ‫ﺣﻘﻴﻘﯽ ﮐﺸﻮﺭ ﻣﺎ ﺷﺪﻧﺪ‪.‬‬

‫ﭘﻴﺪﺍﻳﺶ ﻭﻻﻳﺖ ﻓﻘﻴﻪ‬ ‫ﺷﻴﺦ ﮐﺮﮐﯽ ﻭ ﻟﺒﻨﺎﻧﻴﺎﻥ ﺑـﻪ ﺳـﺮﺍﻥ ﻗﺰﻟﺒـﺎﺵ ﻭ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐﹺ ﻧﻮﺟـﻮﺍﻥ ﻓﻬﻤﺎﻧﺪﻧـﺪ ﮐـﻪ‬

‫ﺳ ــﻠﻄﻨﺖ ﺣﻘﻴﻘ ــﯽ ﺍﺯﺁﻥ‪ ‬ﺍﻣ ــﺎﻡﹺ ﻏﺎﺋ ــﺐ ﺍﺳ ــﺖ‪ ،‬ﻭ ﭘﺎﺩﺷ ــﺎﻩ ﺑﺎﻳـ ـﺪ ﺳ ــﻠﻄﻨﺘﺶ ﺭﺍ ﺍﺯ ﻣﻌ ــﺼﻮﻡ‬

‫ﺩﺭﻳﺎﻓـﺖ ﺩﺍﺭﺩ ﺗـﺎ ﻣــﺸﺮﻭﻋﻴﺖ ﺩﺍﺷـﺘﻪ ﺑﺎﺷــﺪ‪ .‬ﺷـﻴﺦ ﮐﺮﮐـﯽ ﭘــﺲ ﺍﺯ ﺁﻧﮑـﻪ ﺍﻳــﻦ ﺑـﺎﻭﺭ ﺭﺍ ﻧــﺰﺩ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺟﺎ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﺷﺎﻩ ‪‬ﻤﺎﺳـﺐ ﻭﯼﺭﺍ ﻣﻨﺒـﻊ ﻣـﺸﺮﻭﻋﻴﺖ ﺳـﻠﻄﻨﺖ‬ ‫ﺧﻮﺩﺵ ﻗـﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺩﺭﻧﺘﻴﺠـﻪ‪ ،‬ﺑـﺮﺍﯼ ﳔـﺴﺘﻴﻦ ﺑـﺎﺭ ﺩﺭ ﺗـﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ )ﻭ ﺩﺭ ﺗـﺎﺭﻳﺦ ﺍﺳـﻼﻡ(‬

‫ﻣﻘ ــﺎﻡ ﻣﺮﺟﻌﻴ ــﺖ ﺷ ــﺮﻋﯽ ﺑ ــﻪ ﮔﻮﻧ ــﻪﺋ ــﯽ ﮐ ــﻪ ﺍﮐﻨ ــﻮﻥ ﻣ ــﯽﺷﻨﺎﺳ ــﻴﻢ ﺗﻮﺳ ــﻂ ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﻭ‬ ‫ﺗــﺎﺯﻩﻭﺍﺭﺩﺍﻥ‪ ‬ﻟﺒﻨــﺎﻧﯽ ﺍﺑــﺪﺍﻉ ﺷــﺪ‪ ،‬ﻭ ﺍﻳــﻦ ﻋﻘﻴــﺪﻩ ﺗــﺪﻭﻳﻦ ﮔﺮﺩﻳــﺪ ﮐــﻪ ﺑــﺪﻭﻥ ﺍﺫﻥ ﻣﺮﺟــﻊ ﮐــﻪ‬

‫ﳕﺎﻳﻨﺪﮤ ﻣﻌﺼﻮﻡ ﺍﺳﺖ ﻫﻴﭻ ﺳﻄﻨﺘﯽ ﻣﺸﺮﻭﻋﻴﺖ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﮐﺴﺎﻧﯽﮐﻪ ﻣﯽﮔﻮﻳﻨﺪ »ﻭﻻﻳﺖ ﻓﻘﻴﻪ« ﻳﮏ ﺻـﻴﻐﮥ ﻧﻮﻇﻬـﻮﺭ ﺍﺳـﺖ ﮐـﻪ ﺩﺭ ﺳـﺪﮤ ﺍﺧﻴـﺮ‬

‫ﺍﺑــﺪﺍﻉ ﺷــﺪﻩ ﺍﺳ ــﺖ ﺍﺯ ﺍﻳــﻦ ﺟﺮﻳﺎ‪ ‬ــﺎ ﺁﮔ ـﺎﻫﯽ ﻧﺪﺍﺭﻧ ــﺪ‪ .‬ﻭﻻﻳــﺖ ﻓﻘﻴ ــﻪ ﺭﺍ ﳔــﺴﺘﻴﻦ ﺑ ــﺎﺭ ﺩﺭ‬

‫ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺷﻴﺦ ﻋﻠﯽ ﻋﺒﺪﺍﻟﻌﺎﻟﯽ ﮐﺮﮐـﯽ ﺍﺑـﺪﺍﻉ ﮐـﺮﺩ ﻭ ﺧـﻮﺩﺵ ﻭﻟـﯽ ﻓﻘﻴـﻪ ﺩﺭ ﺳـﻠﻄﻨﺖ‬ ‫ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﻭ ﻣﻨﺒ ﹺﻊ ﻣﺸﺮﻭﻋﻴﺖ‪ ‬ﺳﻠﻄﻨﺖ‪ ‬ﺍﻭ ﺷﺪ‪.‬‬

‫ﺍﻳ ــﻦﮔﻮﻧ ــﻪ‪ ،‬ﻣﻼﻫ ــﺎﯼ ﺁﻣ ــﺪﻩ ﺍﺯ ﻟﺒﻨ ــﺎﻥ ﺷ ــﺮﻳﮏ‪ ‬ﺳ ــﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺷ ــﺪﻧﺪ ﻭ ﺑ ــﺮﺍﯼ‬

‫ﳔــﺴﺘﻴﻦ ﺑــﺎﺭ ﺩﺭ ﺗــﺎﺭﻳﺦ ﺍﻳــﺮﺍﻥ ﻳــﮏ ﺣﺎﮐﻤﻴــﺖ ﺩﻭﮔﺎﻧــﻪ ﺍﻳﺠــﺎﺩ ﮔﺮﺩﻳــﺪ ﮐــﻪ ﺑــﺮﺍﯼ ﳘﻴــﺸﻪ‬ ‫ﻣﺎﻧﺪﮔﺎﺭ ﺷﺪ‪ .‬ﺳﻠﻄﻨﺖ ﺻﻔﻮﯼ ﺍﺯ ﺩﻭﺭﺍﻥ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺗﺎ ﭘﺎﻳـﺎﻥ ﺩﻭﺭﺍﻥ ﺻـﻔﻮﯼ ﺗﺮﮐﻴﺒـﯽ‬ ‫ﺑــﻮﺩ ﺍﺯ ﺗﺮﮐــﺎﻥ ﻗﺰﻟﺒــﺎﺵ ﮐــﻪ ﺑــﺎﺯﻭﯼ ﻧﻈــﺎﻣﯽ ﺑﻮﺩﻧــﺪ ﻭ ﻋﺮ‪‬ــﺎﯼ ﻟﺒﻨــﺎﻧﯽ ﮐــﻪ ﺑــﺎﺯﻭﯼ ﺩﻳﻨــﯽ‬ ‫ﮐ ــﻦ ﻭ ﺩﻳﮕ ــﺮﯼ ﴰ ــﺸﻴﺮ ﺧ ــﻮﻥﺭﻳ ــﺰ ﺩﺍﺷ ــﺖ؛ ﻟﺒﻨﺎﻧﻴﻬ ــﺎ ﻣﻨﺒ ــﻊ‬ ‫ﺑﻮﺩﻧ ــﺪ؛ ﻳﮑ ــﯽ ﻓﺘ ــﻮﺍﯼ ﺑﻨﻴ ــﺎﻥ ﹶ‬

‫ﻣﺸﺮﻭﻋﻴﺖ‪ ‬ﺷـﺎﻩ ﺷـﺪﻧﺪ ﻭ ﻗﺰﻟﺒﺎﺷـﻬﺎ ﺣـﺎﻣﯽﹺ ﺳـﻠﻄﻨﺖ ﺍﻭ؛ ﻭ ﻫـﺮﺩﻭ ﺑـﻪﺟـﺎﻥ‪ ‬ﻫـﺴﺘﯽﹺ ﺗـﺎﺭﻳﺨﯽ‬ ‫ﺍﻳﺮﺍﻥ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩﻧﺪ ﺗﺎ ﻫﺮﭼﻪ »ﺍﻳﺮﺍﻧﯽ« ﺍﺳﺖ ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﻨﻨﺪ‪ .‬ﻫـﺮﺩﻭ ﺑﻴﮕﺎﻧـﻪ ﺑـﺎ ﻓﺮﻫﻨـﮓ‬

‫ﻭ ﲤـ ــﺪﻥ ﻭ ﺳـ ــﻨﺘﻬﺎﯼ ﺍﻳﺮﺍﻧﻴـ ــﺎﻥ؛ ﻭ ﺩﺭﻧﺘﻴﺠـ ــﻪ ﳐـ ــﺎﻟﻒ ﺑـ ــﺎ ﺳـ ــﻨﺘﻬﺎﯼ ﲤـ ــﺪﻧﯽ ﻭ ﻓﺮﻫﻨﮕـ ــﯽ‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ؛ ﻭ ﺑﺎﳌﺂﻝﹾ ﺍﻳﺮﺍﻧﯽﺳﺘﻴﺰ‪ .‬ﺁﻥ ﻋﺪﻩ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ‬ﺩﻧﻴـﺎﺧﻮﺍﻩ ﮐـﻪ ﺑـﺎ ﻟﻘـﺐﹺ ﲢﻘﻴﺮﺁﻣﻴـﺰ‬

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‫‪۲۸۴‬‬ ‫»ﺗﺎﺟﻴﮑﻴ ــﻪ« ﺩﺭ ﺩﺳ ــﺘﮕﺎﻫﻬﺎﯼ ﺍﺩﺍﺭﯼ ﻭ ﺩﻳ ــﻮﺍﻧﯽﹺ ﺳ ــﻠﻄﻨﺖ ﺻ ــﻔﻮﯼ ﺧ ــﺪﻣﺖ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ‬ ‫ﻓﺮﻣﺎﻥﺑﺮﺍﻥ‪ ‬ﺍﻳﻦ ﺩﻭ ﺑﻴﮕﺎﻧﻪ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ ﺻﻔﻮﯼ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﻳـﺮﺍﻥ ﺁﻣﻮﺧﺘـﻪ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﻋﻘﺎﻳـﺪ ﻭ ﺑﺎﻭﺭﻫـﺎ ﺭﺍ‬

‫ﺴﻨ‪‬ﻪ(‪ .‬ﺍﻣـﺎ ﺍﺯ‬ ‫ﺑﺸﻨﻮﻧﺪ ﻭ ﺑﺴﻨﺠﻨﺪ ﻭ ‪‬ﺘﺮﻳﻨﺶ ﺭﺍ ﺑﺮﮔﺰﻳﻨﻨﺪ )ﻳ‪‬ﺴ ‪‬ﺘﻤ‪‬ﻌﻮﻥﹶ ﺍﻟﻘﹶﻮﻝ ﹶﻓ ‪‬ﻴﺘ‪ ‬ﹺﺒﻌـﻮﻥﹶ ﺍﹶﺣـ ‪‬‬

‫ﻭﻗﺘﯽ ﮐﻪ ﻓﻘﻴﻬﺎﻥ ﻟﺒﻨﺎﻧﯽ ﻭﺍﺭﺩ ﺍﻳﺮﺍﻥ ﺷـﺪﻧﺪ ﻭ ﺩﺳـﺘﮕﺎﻩ ﺩﻳﻨـﯽﹺ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﻗﺒـﻀﻪ ﮐﺮﺩﻧـﺪ‬ ‫ﻳﮏ ﻋﻨﺼﺮ ﻧﻮﻳﻨﯽ ﻭﺍﺭﺩ ﺩﺳﺘﮕﺎﻩ ﻓﮑﺮﯼ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺷﺪ ﺑﻪﻧﺎﻡﹺ »ﺗ‪‬ﻘﻠﻴﺪ«‪ .‬ﺗﻘﻠﻴﺪ ﺗـﺎ ﭘـﻴﺶ ﺍﺯ‬

‫ﺁﻥ ﺩﺭ ﻓﺮﻫﻨـ ـﮓ‪ ‬ﺍﻳﺮﺍﻧ ــﯽ ﻭﺟ ــﻮﺩ ﻧﺪﺍﺷ ــﺖ ﺯﻳ ــﺮﺍ ﺑ ــﺎ ﻓﺮﻫﻨ ــﮓ ﺁﺯﺍﺩﺍﻧ ــﺪﻳﺶ ﻭ ﺧﺮﺩﮔ ــﺮﺍﯼ‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺗﻌﺎﺭﺽ ﺑﻮﺩ‪ .‬ﻣﺮﺟ ﹺﻊ ﺗﻘﻠﻴﺪ ﮐﻪ ﺍﺯ ﻟﺒﻨﺎﻥ ﺁﻣﺪﻩ ﺑﻮﺩ ﺑﻪ ﻣﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺣﮑـﻢ ﮐـﺮﺩ‬

‫ﮐﻪ ﺩﻳﻨﺘﺎﻥ ﺭﺍ ﻭ ﺑﺎﻭﺭﻫﺎﻳﺘـﺎﻥ ﺭﺍ ﺑﺎﻳـﺪ ﺍﺯ ﻣـﻦ ﺑـﺸﻨﻮﻳﺪ ﻭ ﺍﺯ ﻣـﻦ ﺑﻴﺎﻣﻮﺯﻳـﺪ ﻭ ﺍﺯ ﻣـﻦ ﺑﮕﻴﺮﻳـﺪ؛‬

‫ﺧﻮﺩﺗﺎﻥ ﺣﻖ ﻓﮑﺮ ﮐﺮﺩﻥ ﻭ ﺑﺮﮔﺰﻳﺪﻥ ﻋﻘﻴﺪﻩ ﻭ ﺑﺎﻭﺭﺗﺎﻥ ﺭﺍ ﻧﺪﺍﺭﻳﺪ ﺯﻳﺮﺍ ﴰـﺎ ﳕـﯽﺩﺍﻧﻴـﺪ ﻭ‬ ‫ﻣــﻦ ﻣــﯽﺩﺍﱎ؛ ﺯﻳــﺮﺍ ﳕﺎﻳﻨــﺪﮤ ﺧــﺪﺍ ﻭ ﳕﺎﻳﻨــﺪﮤ ﺍﻣــﺎﻡﹺ ﻣﻌــﺼﻮﻡ ﻭ ﻣﻔــﺴ ﹺﺮ ﺩﻳــﻦ ﻭ ﺍﺭﺍﺋــﻪﺩﻫﻨــﺪﮤ‬

‫ﺍﺣﮑﺎﻡﹺ ﺩﻳﻦ ﻣﻦﺍﻡ‪ .‬ﻣﻦ ﻣ‪‬ﺮﺟـﻊﺍﻡ ﻭ ﴰـﺎ ﻣ ﹶﻘ ّﻠ‪‬ـﺪ‪ .‬ﻫﺮﮐـﻪ ﺍﺯ ﻣﺮﺟـﻊ ﺗﻘﻠﻴـﺪ ﻧﮑﻨـﺪ ﻭ ﺩﻳـﻦ ﺭﺍ ﺍﺯ‬

‫ﻣﺮﺟ ﹺﻊ ﺩﻳﻦ ﮐﻪ ﻣﻦ ﺑﺎﺷﻢ ﻧﮕﻴﺮﺩ ﮔﻤﺮﺍﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻨﮕﻮﻧﻪ ﺑﻮﺩ ﮐﻪ ﻣﻘﺪﻣﮥ ﺗﻌﻄﻴﻞ ﻓﮑﺮ ﮐﻪ ﻧﺘﻴﺠﮥ ﳑﻨﻮﻉ ﺑـﻮﺩﻥ‪ ‬ﺗﻔﮑـﺮ ﺑـﺮﺍﯼ ﺍﻧﺘﺨـﺎﺏ‬

‫ﻉ ﺗﻔﮑ ‪‬ﺮ ﻧﺘﻴﺠﮥ ﺣﺘﻤﯽﹺ ﭘﻴﺪﺍﻳﺶ ﺗﻘﻠﻴﺪ ﺑﻮﺩ‪ .‬ﺁﻣـﺪﮔﺎﻥ ﺍﺯ‬ ‫ﺑﻮﺩ ﺩﺭ ﺍﻳﺮﺍﻥ ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻣﺘﻨﺎ ﹺ‬ ‫ﻟﺒﻨــﺎﻥ ﺑــﻪﻣــﺮﺩﻡ ﺍﻳــﺮﺍﻥ ﺣﮑــﻢ ﻣــﯽﮐﺮﺩﻧــﺪ ﮐــﻪ ﻣــﺎ ﻓﻘﻬــﺎ ﻣــﯽﺍﻧﺪﻳــﺸﻴﻢ ﻭ ﻣــﯽﮔــﻮﺋﻴﻢ‪ ،‬ﻭ ﴰــﺎ‬ ‫ﺍﻳﺮﺍﻧﻴﻬﺎ ﺑﺸﻨﻮﻳﺪ ﻭ ﺍﻃﺎﻋﺖ ﮐﻨﻴﺪ ﻭ ﺑﯽﭘﺮﺱ ﻭ ﺟﻮ ﺑﻪﮐﺎﺭ ﺑﻨﺪﻳﺪ‪.‬‬

‫ﮔﻔﺘـﻴﻢ ﮐـﻪ ﺷـﺎﻩ ‪‬ﻤﺎﺳــﺐ ﻫـﻢ ﺭﻳﺎﺳـﺖ ﺩﺳـﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﻭ ﻗـﻀﺎﻳﯽ‪ ،‬ﻫـﻢ ﺭﻳﺎﺳـﺖ ﮐــﻞ‬

‫ﺍﻭﻗــﺎﻑ ﮐــﺸﻮﺭ ﺭﺍ ﺑــﻪﺩﺳــﺖ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﺳــﭙﺮﺩ ﻭ ﺍﺟــﺎﺯﻩ ﺩﺍﺩ ﮐــﻪ ﺍﻣــﻮﺍﻝ ﺍﻭﻗــﺎﻑ ﺭﺍ ﺑــﻪ ﻫــﺮ‬ ‫ﺭﺍﻫـﯽ ﮐـﻪ ﺧـﻮﺩﺵ ﺻـﻼﺡ ﺑﺪﺍﻧـﺪ ﺑـﻪ ﻣـﺼﺮﻑ ﺑﺮﺳـﺎﻧﺪ‪ .‬ﻳﻌﻨـﯽ ﺷـﻴﺦ ﮐﺮﮐـﯽ ﺩﺭ ﺯﻣـﺎﻥ ﺷــﺎﻩ‬

‫‪‬ﻤﺎﺳﺐ ﺑﻪ ﺭﻳﺎﺳﺖ ﮐﻞ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ‪ ،‬ﺭﻳﺎﺳـﺖ ﮐـﻞ ﺩﺳـﺘﮕﺎﻩ ﻗـﻀﺎﻳﯽ‪ ،‬ﻭ ﺭﻳﺎﺳـﺖ ﮐـﻞ‬

‫ﺍﻣﻮﺭ ﺍﻭﻗﺎﻑ ﺩﺭ ﮐﺸﻮﺭ ﺍﻳﺮﺍﻥ ﻣﻨﺼﻮﺏ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﺩﺳﺘﺶ ﺑﺎﺯ ﮔﺬﺍﺷﺘﻪ ﺷﺪ ﺗﺎ ﻫﺮﮔﻮﻧـﻪ ﮐـﻪ‬ ‫ﺩﻟــﺶ ﲞﻮﺍﻫــﺪ ﻋﻤــﻞ ﮐﻨــﺪ‪ ،‬ﻭ ﺍﻧﺒــﻮﻩ ﺍﻣــﻮﺍﻟﯽ ﮐــﻪ ﺩﺭ ﺍﺧﺘﻴــﺎﺭ ﻣــﯽﮔﺮﻓــﺖ ﺭﺍ ﺑــﻪ ﻫﺮﮔﻮﻧــﻪ ﮐــﻪ‬

‫ﻣﺎﻳﻞ ﺑﺎﺷﺪ ﺑﻪ ﻣﺼﺮﻑ ﺑﺮﺳﺎﻧﺪ‪ .‬ﺍﻭ ﺻﺪﻫﺎ ﺗﻦ ﺭﺍ ﺑﺎ ﻋﻨﻮﺍﻥ ﻓﻘﻴﻪ ﺍﺯ ﻟﺒﻨﺎﻥ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﺁﻭﺭﺩﻩ‬ ‫ﻭﺍﺭﺩ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﮐﺮﺩ‪ ،‬ﻭ ﮐﻞ ﺩﺳـﺘﮕﺎﻩ ﺩﻳﻨـﯽ ﺍﻳـﺮﺍﻥ ﺑـﻪ ﺩﺳـﺖ ﻟﺒﻨﺎﻧﻴﻬـﺎ ﺳـﭙﺮﺩﻩ ﺷـﺪ؛ ﻭ‬

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‫‪۲۸۵‬‬ ‫ﺑﻪﻧﻮﺷﺘﮥ ﻣﺆﻟﻔﺎﻥ ﺻﻔﻮﯼ‪ ،‬ﳘﮥ ﺩﺳﺘﻴﺎﺭﺍﻧﺶ ﻋﺮﺏ ﺑﻮﺩﻧﺪ‪.‬‬

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‫ﺩﺭ ﺍﻳ ــﺮﺍﻥ ﺻ ــﺪﻫﺎ ﺧﺎﻧﻘ ــﺎﻩ ﺑ ــﺰﺭﮒ ﻭ ﮐﻮﭼ ــﮏ ﺑ ــﺎ ﻣﻮﻗﻮﻓ ــﺎﺕ ﻭ ﺯﻣﻴﻨ ــﻬﺎﯼ ﭘﺮﺩﺭﺁﻣ ــﺪ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣـﺼﺎﺩﺭﻩ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺷـﻴﺦ ﮐﺮﮐـﯽ‬ ‫ﺩﺭﺁﻣـ ــﺪﻫﺎﯼ ﺍﻳـ ــﻦ ﺧﺎﻧﻘﺎﻫﻬـ ــﺎ ﻭ ﺯﻣﻴﻨـ ــﻬﺎ ﻣﻮﻗﻮﻓـ ــﻪﺷـ ــﺎﻥ ﺭﺍ ﺯﻳـ ــﺮ ﻧﻈـ ــﺮ ﺧـ ــﻮﺩﺵ ﻗـ ــﺮﺍﺭ ﺩﺍﺩ‪.‬‬

‫ﺑﺎﺯﻣﺎﻧــﺪﮔﺎﻥ‪ ‬ﺷــﻴﻮﺥ ﺧﺎﻧﻘﺎﻫﻬــﺎ ﻫﺮﮐــﻪ ﻧﺘﻮﺍﻧــﺴﺖ ﮐــﻪ ﻣﺘــﻮﺍﺭﯼ ﺷــﻮﺩ ﻳــﺎ ﺍﺯ ﺍﻳــﺮﺍﻥ ﺑﮕﺮﻳــﺰﺩ‬

‫ﮐﺸﺘﻪ ﺷـﺪ‪ .‬ﺩﺳـﺘﮕﺎﻩ ﺧﺎﻧﻘﺎﻫـﺪﺍﺭﺍﻥ ﺑﺮﭼﻴـﺪﻩ ﺷـﺪ ﺗـﺎ ﺩﺳـﺘﮕﺎﻩ ﻓﻘﺎﻫـﺖ‪ ‬ﺻـﻔﻮﯼ ﺟـﺎﻳﺶ ﺭﺍ‬ ‫ﺑﮕﻴﺮﺩ‪ .‬ﻣﺎ ﳕﯽﺩﺍﻧﻴﻢ ﮐﻪ ﺳﺎﺧﺘﻤﺎﻥ ﺧﺎﻧﻘﺎﻫﻬﺎ ﺭﺍ ﭼﻪ ﮐﺮﺩﻧﺪ‪ .‬ﻭﻟﯽ ﻳﮏ ﻣﺆﺳﺴﮥ ﺍﺑﺪﺍﻋﯽ‬

‫ﮐــﻪ ﺩﺭ ﺗــﺎﺭﻳﺦ ﺍﺳــﻼﻡ ﺳــﺎﺑﻘﻪ ﻧﺪﺍﺷــﺖ ﺗﻮﺳــﻂ ﺁﻣــﺪﮔﺎﻥ ﺍﺯ ﻟﺒﻨــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺳــﺎﺧﺘﻪ ﺷــﺪ ﮐــﻪ‬

‫»ﺣﺴﻴﻨﻴﻪ« ﻧﺎﻡ ﮔﺮﻓﺖ‪ .‬ﺷﺎﻳﺪ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺧﺎﻧﻘﺎﻫﻬﺎ ﺗﺒﺪﻳﻞ ﺑﻪ ﺣـﺴﻴﻨﻴﻪ ﺷـﺪﻧﺪ‪ .‬ﻣـﺎ ﺩﻗﻴ ﹰﻘـﺎ‬

‫ﳕﯽﺩﺍﻧﻴﻢ ﮐﻪ ﺳـﺎﺧﱳ ﺣـﺴﻴﻨﻴﻪ ﺍﺯ ﭼـﻪ ﺯﻣـﺎﻧﯽ )ﻳﻌﻨـﯽ ﺯﻣـﺎﻥ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ ﻳـﺎ ﭘـﺲ ﺍﺯ ﺍﻭ(‬

‫ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ‪ .‬ﻭﻟﯽ ﺍﻳﻦﺭﺍ ﻣﯽﺩﺍﻧﻴﻢ ﮐﻪ ﺗﺎ ﺯﻣﺎﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺩﺭ ﻫﻴﭻ ﺟﺎ )ﻧﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ‬ ‫ﻧﻪ ﺩﺭ ﻋﺮﺍﻕ( ﻧﺎﻣﯽ ﺍﺯ ﺣﺴﻴﻨﻴﻪ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦﺭﺍ ﻧﻴﺰ ﳕﯽﺩﺍﻧﻴﻢ ﮐـﻪ ﺁﻳـﺎ ﺣـﺴﻴﻨﻪﻫـﺎ ﺑـﻪﻋﻨـﻮﺍﻥ‬

‫ﺭﻗﻴﺒﺎﻥ ﻣﺴﺎﺟﺪ ﺑﺮﭘﺎ ﺷﺪﻧﺪ ﻳﺎ ﺑﻪﻫﺪﻑ ﺩﻳﮕﺮﯼ ﺍﻳﺠﺎﺩ ﮔﺮﺩﻳﺪﻧﺪ ﮐﻪ ﺑﺮ ﻣﺎ ﻣﻌﻠﻮﻡ ﻧﻴـﺴﺖ‪.‬‬ ‫ﺗﻨﻬﺎ ﭼﻴﺰﯼ ﮐﻪ ﻣﯽﺩﺍﻧﻴﻢ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺣـﺴﻴﻨﻴﻪ ﺗـﺎ ﺍﻭﺍﺧـﺮ ﺩﻭﺭﺍﻥ ﻗﺎﺟـﺎﺭﯼ ﻭ ﺣﺘـﯽ ﺩﻭﺭﺍﻥ‬ ‫‪‬ﻠﻮﯼﹺ ﺍﻭﻝ ﳏﻞ ﳕﺎﺯ ﻭ ﻋﺒﺎﺩﺕ ﻧﺒﻮﺩ ﺑﻠﮑﻪ ﺑﻪ ﻣﺮﺍﺳﻢ ﺳﻴﻨﻪﺯﻧﯽ ﻭ ﴰﺸﻴﺮ ﻭ ﺯﳒﻴﺮﺯﻧﯽ ﻭ‬

‫ﲢﺮﻳﮏ ﺍﺣﺴﺎﺱ ﺿﺪ ﺳﻨﯽ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺷﺖ‪.‬‬

‫ﺷــﻴﺦ ﮐﺮﮐــﯽ ﭘــﺲ ﺍﺯ ﺁﻧﮑــﻪ ﺧﻴــﺎﻟﺶ ﺍﺯ ﺭﻗﻴﺒــﺎﻧﺶ ﻓــﺎﺭﻍ ﺷــﺪ ﺑــﻪﻓﮑــﺮ ﺩﺳــﺘﮑﺎﺭﯼ ﺩﺭ‬

‫ﻣﺴﺎﺟﺪ ﺍﻳﺮﺍﻥ ﺍﻓﺘﺎﺩ‪ .‬ﺍﻭ ﺍﺟﺎﺯﻩ ﺩﺍﺷﺖ ﮐﻪ ﻫﺮﭼﻪ ﻣﺎﻝ ﺑﺮﺍﯼ ﺍﻣﻮﺭ ﺩﻳﻨﯽ ﻻﺯﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬

‫ﺭﺍ ﺍﺯ ﺧﺰﺍﻧــﮥ ﺍﻳــﺮﺍﻥ ﺩﺭﻳﺎﻓــﺖ ﮐﻨــﺪ‪ .‬ﻫــﻴﭻ ﻧﻈــﺎﺭﺗﯽ ﻧﻴــﺰ ﺑــﺮ ﮐﺎﺭﻫــﺎﻳﺶ ﻭﺟــﻮﺩ ﻧﺪﺍﺷــﺖ‪ .‬ﺍﻭ‬ ‫ﻓﺘــﻮﺍ ﺩﺍﺩ ﮐــﻪ ﻗﺒﻠــﻪﻫــﺎﯼ ﻣــﺴﺎﺟﺪﯼ ﮐــﻪ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺳــﺎﺧﺘﻪ ﺷــﺪﻩﺍﻧــﺪ ﮐــﺞ ﺍﺳــﺖ ﻭ ﺑﺎﻳــﺪ ﺍﻳــﻦ‬

‫ﻣ ــﺴﺎﺟﺪ ﺭﺍ ﺍﺯ ﻧ ــﻮ ﺳ ــﺎﺧﺖ‪ .‬ﺍﻭ ﻓﺘ ــﻮﺍ ﺩﺍﺩ ﮐ ــﻪ ﻗﺒﻠ ــﻪﻫ ــﺎﯼ ﻣ ــﺴﺎﺟﺪ ﺍﻳ ــﺮﺍﻥ ﺭﺍ ﺳ ــﻨﻴﺎﻥ ﺗﻌﻴ ــﻴﻦ‬ ‫ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﻋ‪‬ﻤﺪ‪‬ﺍ ﮐﺞ ﺗﻌﻴﻴﻦ ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﺩﻳﻮﺍﺭ ﻣﺴﺎﺟﺪ ﺭﺍ ﮐﺞ ‪‬ﺎﺩﻩﺍﻧﺪ ﺗﺎ ﻗﺒﻠﻪ ﮐـﺞ ﺑﺎﺷـﺪ‬ ‫ﻭ ﳕﺎﺯ ﻣﺆﻣﻨﻴﻦ ﺑﺎﻃﻞ ﺷﻮﺩ‪ .‬ﺷﺎﻩ ‪‬ﻤﺎﺳـﺐ ﻧﻮﺟـﻮﺍﻥ ﻭ ﺧﺮﺍﻓـﺎﺗﯽ ﻧﻴـﺰ ﭼـﺸﻢ ﻭ ﮔـﻮﺵ ﺑـﺴﺘﻪ‬ ‫‪ 1‬ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ ‪.۴۵۴ / ۳ ،‬‬

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‫‪۲۸۶‬‬ ‫ﺑــﻪﻓﺮﻣــﺎﻥ ﺍﻭ ﺑــﻮﺩ‪ ،‬ﺯﻳــﺮﺍ ﻣــﯽﭘﻨﺪﺍﺷــﺖ ﮐــﻪ ﺁﻧﭽــﻪ ﻣــﯽﮔﻮﻳــﺪ ﺍﺯ ﺟﺎﻧــﺐ ﻣﻌــﺼﻮﻡ ﺍﺳــﺖ ﻭ ﺍﺯ‬ ‫ﺧﻮﺩﺵ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﻣﺎ ﺷﻴﻌﻪﺷـﺪﮔﺎﻥ‪ ‬ﺍﻳـﺮﺍﻥ ﻣـﯽﺩﺍﻧـﺴﺘﻨﺪ ﮐـﻪ ﻗﺒﻠـﻪﻫـﺎﯼ ﻣـﺴﺎﺟﺪ ﺍﻳـﺮﺍﻥ ﺩﺭﺳـﺖ ﺍﺳـﺖ‪.‬‬

‫ﻧــﺴﻠﻬﺎﯼ ﺍﻭﻟﻴــﮥ ﺍﻳﺮﺍﻧﻴــﺎﻧﯽ ﮐــﻪ ﺭﻭﺯﮔــﺎﺭﯼ ﻣــﺴﻠﻤﺎﻥ ﮐــﺮﺩﻩ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ ﻭﻇﻴﻔــﮥ ﺗﻘﻮﻳــﺖ ﻭ‬ ‫ﮔﺴﺘﺮﺵﹺ ﺁﻥ ﺩﻳﻦ ﺭﺍ ﻧﻴﺰ ﺑﻪﺩﺳﺖ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﻭ ﺻﺪﻫﺎ ﻓﻘﻴﻪ ﻧﺎﻣﺪﺍﺭ ﺍﺯ ﺍﺑﻮﺣﻨﻴﻔﻪ ﮔﺮﻓﺘـﻪ ﺗـﺎ‬

‫ﲞﺎﺭﯼ ﻭ ﻣﺴﻠﻢ ﻭ ﺗﺮﻣﺬﯼ ﻭ ﻧﺴﺎﺋﯽ ﻭ ﻃﱪﯼ ﻭ ﻣﺎﻭﺭﺩﯼ ﻭ ﺟﻮﻳﻨﯽ ﻭ ﻏﺰﺍﻟﯽ ﻭ ﻓﺨـﺮ ﺭﺍﺯﯼ ﻭ‬

‫ﺍﺑﻮﺍﺳــﺤﺎﻕ ﻭ ﺑﻴــﻀﺎﻭﯼ ﻭ ﺍﻳﺠــﯽ ﻭ ﺳﺮﺧــﺴﯽ ﻭ ﺩﻭﺍﻧــﯽ ﻭ ﺗﻔﺘــﺎﺯﺍﻧﯽ ﻭ ﺑــﺴﻴﺎ ﹺﺭ ﺩﻳﮕــﺮ ﺍﻣﺜــﺎﻝ‬

‫ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺎ ﺻﺪﻫﺎ ﺗﺄﻟﻴﻒ ﺩﺭ ﳘﮥ ﺯﻣﻴﻨﻪﻫﺎﯼ ﻋﻠﻮﻡ ﺍﺳﻼﻣﯽ ﺑﻪ ﺟﻬﺎﻥ ﺍﺳـﻼﻡ ﺩﺍﺩﻩ ﺑـﻮﺩ‪.‬‬

‫ﺍﻳﺮﺍﻥ ﳘﻴﺸﻪ ﺯﺍﻳﺸﮕﺎﻩ ﻭ ﭘﺮﻭﺭﺷـﮕﺎﻩ ﻓﻘﻬـﺎ ﻭ ﻋﻠﻤـﺎ ﻭ ﺣﮑﻤـﺎﯼ ﺍﺳـﻼﻡ ﺑـﻮﺩ‪ .‬ﺷـﻴﻌﻪﺷـﺪﮔﺎﻥ‪‬‬

‫ﺍﻳﺮﺍﻧﻴـﺎﻥ ﻣـﯽﺩﺍﻧــﺴﺘﻨﺪ ﮐـﻪ ﺍﻳـﺮﺍﻥ ﺩﺭ ﻃــﻮﻝ ﺗـﺎﺭﻳﺦ ﺍﺳـﻼﻣﯽ ﺧــﻮﻳﺶ ﭘﺮﻭﺭﻧـﺪﮤ ﺩﻳـﻦ ﺍﺳــﻼﻡ‬ ‫ﻼ ﭼـﺮﺍﻍ‬ ‫ﺑﻮﺩﻩ ﻭ ﲤﺪﻥ ﻭ ﻓﺮﻫﻨـﮓ ﺍﺳـﻼﻣﯽ ﺑـﺎ ﺍﻳـﺮﺍﻥ ﺑﺎﻟﻨـﺪﮔﯽ ﻭ ﺷـﮑﻮﻩ ﻳﺎﻓﺘـﻪ ﺍﺳـﺖ‪ .‬ﺍﺻـ ﹰ‬

‫ﺍﺳــﻼﻡ ﺑــﻪﻧــﻮﺭ ﻋﻠ ـﻢﹺ ﻓﻘﻴﻬــﺎﻥ ﻭ ﳏــﺪﺛﺎﻥ ﻭ ﻣﺘﮑﻠﻤــﺎﻥ ﻭ ﻣﻔــﺴﺮﺍﻥ‪ ‬ﺍﻳﺮﺍﻧــﯽ ﻓــﺮﻭﻍ ﺭﻭﺯﺍﻓــﺰﻭﻥ‬ ‫ﻳﺎﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺍﮐﻨﻮﻥ ﺷﻴﺦ ﮐﺮﮐﯽ ﺍﺯ ﻳﮏ ﺭﻭﺳﺘﺎﯼ ﮐﻮﻫﺴﺘﺎﻧﯽﹺ ﺟﻨﻮﺏﹺ ﻟﺒﻨﺎﻥ ﺍﺯ ﺟﺎﺋﯽ ﮐـﻪ‬ ‫ﺳﻬﻤﺶ ﺩﺭ ﺳﺎﺧﱳ ﲤﺪﻥ‪ ‬ﻣﻮﺳـﻮﻡ ﺑـﻪ ﺍﺳـﻼﻣﯽ‪ ‬ﻫـﻴﭻ ﻭ ﺻ‪‬ـﻔﺮ ﺑـﻮﺩ ﺁﻣـﺪﻩ ﺑـﻮﺩ ﺗـﺎ ﺑـﻪ ﻣـﺮﺩﻡ‬ ‫ﺍﻳﺮﺍﻥ ﺑﻴﺎﻣﻮﺯﺩ ﮐﻪ ﴰﺎ ﭼﻴﺰﯼ ﺍﺯ ﺍﺳﻼﻡ ﳕﯽﺩﺍﻧﻴﺪ ﻭ ﻣﺴﺎﺟﺪﺗﺎﻥ ﺭﺍ ﮐﺞ ﺳﺎﺧﺘﻪﺍﻳﺪ‪.‬‬

‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻓﺘﻮﺍﻫﺎﯼ ﺷﻴﺦ ﮐﺮﮐﯽ ﺑﺎ ﳐﺎﻟﻔﺖ ﺭﻗﻴﺒﺎﻧﺶ ﻣﻮﺍﺟـﻪ ﺷـﺪ ﻭ ﺑـﻪ ﺍﻭ ‪‬ﻤـﺖ‬

‫ﺯﺩﻧﺪ ﮐﻪ ﻣﺬﻫﺐ ﺟﺪﻳﺪﯼ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺍﻭ ﺭﺍ »ﳐﺘﺮﻉ ﻣﺬﻫﺐ« ﻧﺎﻣﻴﺪﻧﺪ‪.‬‬

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‫ﺗ ــﺎ ﺁﻥ ﻫﻨﮕ ــﺎﻡ ﺍﮔـ ــﺮ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﻣ ــﺮﺩﻡ ﺍﻳـ ــﺮﺍﻥ ﺭﺍ ﻣ ــﯽﮐ ــﺸﺘﻨﺪ‪ ،‬ﺷـ ــﻬﺮﻫﺎ ﺭﺍ ﺑ ــﻪﺁﺗـ ــﺶ‬

‫ﻣﯽﮐﺸﻴﺪﻧﺪ‪ ،‬ﻣﺬﻫﺐ ﻣﺮﺩﻡ ﺭﺍ ﺑﺎ ﺧﻮﻥ ﻭ ﺁﺗﺶ ﺗﻐﻴﻴﺮ ﻣﯽﺩﺍﺩﻧﺪ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻫﻴﭻ ﺷـﻴﻌﻪﺋـﯽ ﺩﺭ‬ ‫ﺍﻳــﺮﺍﻥ ﻧﮕﻔﺘــﻪ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺭﺍﻩ ﺗــﻮ ﺗــﺎ ﮐﻨــﻮﻥ ﻏﻠــﻂ ﺑــﻮﺩﻩ ﺍﺳــﺖ ﻭ ﺑﻴــﺎ ﺗــﺎ ﻣــﺎ ﻣــﺬﻫﺐ ﺭﺍ ﺑــﻪ ﺗــﻮ‬ ‫ﺑﻴﺎﻣﻮﺯﻳﻢ‪ .‬ﺷﻴﻌﻴﺎﻥ ﺍﻳﺮﺍﻥ )ﻳﻌﻨﯽ ﺯﻳـﺪﻳﻬﺎ ﻭ ﺍﲰﺎﻋﻴﻠﻴـﺎﻥ( ﺍﻧﺘﻈـﺎﺭ ﻧﺪﺍﺷـﺘﻨﺪ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺩﺭ ﺻﺪﺩ ﺗﻐﻴﻴﺮ ﺩﺍﺩﻥ ﻣﺬﻫﺐ ﺁ‪‬ﺎ ﻧﻴﺰ ﺑﺎﺷﻨﺪ‪ .‬ﻭﻟـﯽ ﺍﮐﻨـﻮﻥ ﺷـﻴﺦ ﮐﺮﮐـﯽ ﺩﺭﺻـﺪﺩ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﻣﺬﻫﺐ ﺷﻴﻌﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺭﺍ ﺯﻳﺮﻭﺭﻭ ﮐﻨﺪ‪ .‬ﺍﻳﻦ ﻳﮏ ﺍﻗﺪﺍﻡ ﻏﻴﺮﻗﺎﺑـﻞ ﲢﻤـﻞ ﺑـﻮﺩ‪ ،‬ﻭ ﺷـﻴﻌﻴﺎﻥ‬ ‫‪ 1‬ﳏﻤﺪ ﺭﺿﺎ ﺣﮑﻴﻤﯽ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻟﻌﻠﻤﺎﺀ‪.۴۰۸ ،‬‬

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‫‪۲۸۷‬‬ ‫ﺍﻳ ــﺮﺍﻥ ﺭﺍﻫ ــﯽ ﺟ ــﺰ ﻣﻘﺎﺑﻠ ــﻪ ﺑ ــﺎ ﻓﻌﺎﻟﻴﺘ ــﻬﺎﯼ ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﻧﺪﺍﺷ ــﺘﻨﺪ‪ .‬ﺷ ــﻴﻌﻴﺎﻥ ﺍﻳ ــﺮﺍﻥ ﺟ ــﺰ‬ ‫ﺷﻴﻌﻴﺎﻥ ﻗﻢ ﻭ ﮐﺎﺷﺎﻥ ﺗﺎ ﮐﻨﻮﻥ ﺑﻪﺩﻭﺭ ﺍﺯ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭ ﮐﺎﺭﻫﺎﻳﺸﺎﻥ ﲤﺎﺷﺎﮔﺮ ﻭﻗـﺎﻳﻊ ﻧﺸـﺴﺘﻪ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻧﻪ ﺑﺎ ﺁ‪‬ﺎ ﳐـﺎﻟﻔﺘﯽ ﳕـﻮﺩﻩ ﻭ ﻧـﻪ ﺑـﺎ ﺁ‪‬ـﺎ ﳘـﺮﺍﻩ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺁ‪‬ـﺎ ﻣـﯽﺩﺍﻧـﺴﺘﻨﺪ‬

‫ﮐــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻣﺮﺩﻣــﯽ ﺩﻳــﻦﻧﺎﺷــﻨﺎﺱﺍﻧــﺪ ﮐــﻪ ﺍﺩﻋــﺎﯼ ﺷــﻴﻌﻪ ﺑــﻮﺩﻥ ﻣــﯽﮐﻨﻨــﺪ‪ .‬ﳘــﻴﻦ ﺍﺩﻋــﺎ‬

‫ﺷﻴﻌﻴﺎﻥ ﺍﻳﺮﺍﻥ ﺭﺍ ﺍﻣﻴﺪﻭﺍﺭ ﺳﺎﺧﺘﻪ ﺑﻮﺩ ﮐـﻪ ﺍﻳﻨـﻬﺎ ﺩﺭ ﺁﻳﻨـﺪﻩ ﺑـﺎ ﺗـﺸﻴﻊ ﺁﺷـﻨﺎ ﺷـﻮﻧﺪ ﻭ ﺑـﻪﺩﻳـﻦ‬ ‫ﮔﺮﺍﻳﺶ ﻳﺎﺑﻨﺪ‪ .‬ﻭﻟﯽ ﺍﻳﻨﮏ ﻋﺮ‪‬ﺎﯼ ﺗﺎﺯﻩﻭﺍﺭﺩ ﺑﻪﺁ‪‬ﺎ ﭘﻴﻮﺳﺘﻪ ﺑﺮﺍﻳﺸﺎﻥ ﺗﺸﮑﻴﻼﺕ ﻧﻮﻳﻨﯽ‬

‫ﺳﺎﺧﺘﻪ ﻭ ﺩﺭ ﺗﻼﺵ ﺗﺌﻮﺭﻳﺰﻩ ﻭ ﺗﺪﻭﻳﻦ ﮐﺮﺩﻥ ﺑﺎﻭﺭﻫﺎﯼ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺍﻓﮑـﺎﺭ ﻧـﻮﻳﻨﯽ‬

‫ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺍﺳــﺎﺱ ﻣــﺬﻫﺒﯽ ﮐــﻪ ﺷــﻴﻌﻴﺎﻥ ﺍﻳــﺮﺍﻥ ﻣــﯽﺷــﻨﺎﺧﺘﻨﺪ ﻭ ﺩﺍﺷــﺘﻨﺪ ﺭﺍ ﺯﻳــﺮﻭﺭﻭ‬ ‫ﻣـﯽﮐـﺮﺩ‪ .‬ﺍﻳــﻦ ﻳـﮏ ﻭﺿــﻊ ﺩﺷـﻮﺍﺭﯼ ﺑــﻮﺩ‪ ،‬ﺯﻳـﺮﺍ ﺍﻳــﻦ ﺗـﺎﺯﻩﻭﺍﺭﺩﺍﻥ ﻭ ﻣــﺬﻫﺒﯽ ﮐـﻪ ﺩﺭ ﺻــﺪﺩ‬

‫ﲢﻤﻴﻠﺶ ﺑﻮﺩﻧﺪ ﺯﻳﺮ ﻗﻴﻤﻮﻣﺖ ﺷﺎﻩ ﺻﻔﻮﯼ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻓﺮﺍﺭ ﺩﺍﺷـﺘﻨﺪ ﻭ ﻣـﯽﺗﻮﺍﻧـﺴﺘﻨﺪ ﮐـﻪ‬ ‫ﺑﺮﺳﺮ ﺷﻴﻌﻴﺎﻥ ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﳘﺎﻥ ﺩﺭ ﺁﻭﺭﻧﺪ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﺮ ﺳﺮ ﺳﻨﻴﺎﻥ ﺩﺭ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺳﺮﺩﺳﺘﻪﻫﺎﯼﹺ ﺗﱪﺍﺋﻴﺎﻥ ﮐﻪ ﺩﺭ ﺳﺎﳍﺎﯼ ﻓﻌﺎﻟﻴﺘـﺸﺎﻥ ﺛﺮﻭﲤﻨـﺪ ﻭ ﭘﺮﻗـﺪﺭﺕ‬

‫ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﻧﻴﺰ ﳕﯽﺗﻮﺍﻧﺴﺘﻨﺪ ﮐﻪ ﺍﻣﺮ ﻭ ‪‬ﯽﻫﺎﯼ ﺷﻴﺦ ﮐﺮﮐﯽ ﺭﺍ ﲢﻤﻞ ﮐﻨﻨـﺪ‪ .‬ﳔـﺴﺘﻴﻦ‬ ‫ﳐﺎﻟﻔ ــﺖ ﺭﻗﻴﺒ ــﺎﻥ ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﺑﺮﺳ ــﺮ ﺗﻐﻴﻴ ــﺮﺩﺍﺩﻥ ﻗﺒﻠ ــﻪ ﺑ ــﻮﺩ‪ .‬ﺗﻐﻴﻴ ــﺮ ﺩﺍﺩﻥ ﻗﺒﻠ ــﻪ ﻳﻌﻨ ــﯽ‬ ‫ﺩﺳﺘﮑﺎﺭﯼ ﺩﺭ ﻣﺴﺎﺟﺪ ﺑﻪ‪‬ﺎﻧﮥ ﺑﺎﺯﺳﺎﺯﯼﹺ ﺁ‪‬ﺎ‪ .‬ﺩﺳﺘﮑﺎﺭﯼ ﺩﺭ ﺻﺪ ﻣﺴﺠﺪ ﻳﺎ ﻫﺰﺍﺭ ﻣـﺴﺠﺪ‬

‫ﻳﻌﻨﯽ ﲢﻮﻳﻞ ﮔﺮﻓﱳ ﻫﺰﻳﻨﮥ ﺑﺎﺯﺳﺎﺯﯼ ﺻـﺪ ﻳـﺎ ﻫـﺰﺍﺭ ﻣـﺴﺠﺪ ﺍﺯ ﺧﺰﺍﻧـﮥ ﺍﻳـﺮﺍﻥ ﺗﻮﺳـﻂ ﺷـﻴﺦ‬

‫ﮐﺮﮐﯽ ﮐﻪ ﺑﺪﻭﻥ ﻫﻴﭻﮔﻮﻧـﻪ ﻧﻈـﺎﺭﺗﯽ ﮐﺎﺭﻫـﺎﻳﺶ ﺭﺍ ﺍﳒـﺎﻡ ﻣـﯽﺩﺍﺩ‪ .‬ﺍﻭ ﭼﻨـﺎﻥ ﺑـﺮ ﺭﻭﺡ ﺷـﺎﻩ‬ ‫‪‬ﻤﺎﺳ ـﺐﹺ ﳘﻴــﺸﻪ ﻣــﺴﺖ ﻣــﺴﺘﻮﻟﯽ ﺑــﻮﺩ ﮐــﻪ ﳐﺎﻟﻔﺘــﻬﺎﯼ ﺭﻗﻴﺒــﺎﻧﺶ ﺑــﻪﺟــﺎﺋﯽ ﳕــﯽﺭﺳــﻴﺪ‪.‬‬

‫ﻳﮑــﯽ ﺍﺯ ﺳﺮﺳــﺨﺖﺗــﺮﻳﻦ ﳐﺎﻟﻔــﺎﻥ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﺩﺭ ﺗﻐﻴﻴــﺮ ﺩﺍﺩﻥ ﻗﺒﻠــﮥ ﻣــﺴﺠﺪﻫﺎ ﻏﻴــﺎﺙ‬ ‫ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﺑﻮﺩ ﮐﻪ ﺩﺭ ﺭﻗﺎﺑﺖ ﻗﺪﺭﺕ ﺑﺎ ﺷﻴﺦ ﮐﺮﮐﯽ ﺷﮑﺴﺖ ﺧﻮﺭﺩﻩ ﺑﻪ ﺷﻴﺮﺍﺯ ﺗﺒﻌﻴﺪ‬

‫ﺷﺪﻩ ﻭ ﺩﺳﺖﻧﺸﺎﻧﺪﮤ ﺷﻴﺦ ﮐﺮﮐﯽ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﻏﻴﺎﺙ ﺍﻟـﺪﻳﻦ ﻣﻨـﺼﻮﺭ ﺑـﻪﺧـﺎﻃﺮ ﺿـﺮﺑﻪﺋـﯽ‬

‫ﮐﻪ ﺍﺯ ﺷﻴﺦ ﮐﺮﮐﯽ ﺧﻮﺭﺩﻩ ﺑﻮﺩ ﳐﺎﻟﻒ ﺩﺳﺘﮑﺎﺭﯼ ﺩﺭ ﻣـﺴﺎﺟﺪ ﺍﻳـﺮﺍﻥ ﺷـﺪ‪ ،‬ﻭ ﻣـﯽﮔﻔـﺖ‬

‫ﮐ ــﻪ»ﺗﻌﻴ ــﻴﻦ ﻗﺒﻠ ــﻪ ﻭﻇﻴﻔ ــﮥ ﻣﻬﻨﺪﺳ ــﺎﻥ ﺍﺳ ــﺖ ﻧ ــﻪ ﻓﻘﻴﻬ ــﺎﻥ«‪ ١.‬ﻭﻟ ــﯽ ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﺍﺳ ــﺘﺪﻻﻝ‬

‫‪ 1‬ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ ‪.۴۵۳ / ۳ ،‬‬

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‫‪۲۸۸‬‬ ‫ﻣﯽﮐﺮﺩ ﮐﻪ ﻣﻦ ﻧﺎﺋـﺐ ﺍﻣـﺎﺍﻡ ﻭ ﻫﺮﭼـﻪ ﻣـﯽﮔـﻮﻳﻢ ﺩﺭﺳـﺖ ﺍﺳـﺖ‪ ،‬ﺯﻳـﺮﺍ ﺑـﻪ ﳘـﮥ ﻋﻠـﻮﻡ ﺯﻣﺎﻧـﻪ‬ ‫ﻭﺍﻗﻒﺍﻡ؛ ﻭ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﻧﻴﺰ ﻓﻘﻂ ﺳﺨﻦﹺ ﺍﻭ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺷﺖ ﻭ ﺑﻪ ﻓﺮﻳﺎﺩﻫﺎﯼ ﳐﺎﻟﻔـﺎﻧﺶ‬ ‫ﺗﻮﺟﻬﯽ ﳕﯽﮐﺮﺩ‪.‬‬

‫ﺷﻴﺦ ﮐﺮﮐﯽ ﺑﺮﺁﻥ ﺷﺪ ﮐﻪ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﺭﺍ ﺑـﺎ ﺁﺯﺍﺩﯼ ﮐﺎﻣـﻞ ﺑـﻪ ﺍﳒـﺎﻡ ﺑﺮﺳـﺎﻧﺪ‪ .‬ﺁﻧﭽـﻪ‬

‫ﺑــﺮﺍﯼ ﺍﻭ ﺍﳘﻴــﺖ ﺩﺍﺷــﺖ ﺁﻧﮑــﻪ ﻫــﻢ ﺷــﺎﻩ‪ ‬ﻧﻮﺟــﻮﺍﻥ‪ ‬ﳘﻴــﺸﻪ ﻣــﺴﺖ‪ ،‬ﻫــﻢ ﲞــﺸﯽ ﺍﺯ ﺳــﺮﺍﻥ‬

‫ﻗﺰﻟﺒــﺎﺵ ﻭ ﻫــﻢ ﲞــﺶ ﺍﻋﻈــﻢ ﺳــﺮﺍﻥ‪ ‬ﺩﺳــﺘﻪﺟــﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺑــﺎ ﺍﻭ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﻫــﻢ ﺩﺭﺁﻣــﺪﻫﺎﯼ‬

‫ﳒــﻮﻣﯽ ﺍﻭﻗ ــﺎﻑ ﺍﻳ ــﺮﺍﻥ ﺩﺭ ﺍﺧﺘﻴ ــﺎﺭ ﺍﻭ ﺑ ــﻮﺩ‪ ،‬ﻭ ﺍﺯ ﳘــﻪﮔﻮﻧ ــﻪ ﺍﺑ ــﺰﺍﺭ ﺳ ــﺮﮐﻮﺏ ﻭ ﺍﺭﻋ ــﺎﺏ ﻭ‬

‫ﺯﺑــﺎﻥﺑﻨــﺪﯼﹺ ﺭﻗﻴﺒــﺎﻧﺶ ﺑﺮﺧــﻮﺭﺩﺍﺭ ﺑــﻮﺩ‪ .‬ﺍﻭ ﻣــﯽﺗﻮﺍﻧــﺴﺖ ﮐــﻪ ﺑــﺎ ﺍﻳــﻦ ﭘــﺸﺘﻮﺍﻧﮥ ﻧﻴﺮﻭﻣﻨــﺪ‬ ‫ﺑﺮﻧﺎﻣــﻪﻫــﺎﻳﺶ ﺭﺍ ﺩﻧﺒ ـﺎﻝ ﮐﻨــﺪ‪ .‬ﺑــﺎ ﺍﻳــﻦﺣــﺎﻝ ﺑــﺮﺍﯼ ﺁﻧﮑــﻪ ﺍﻭ ﻫــﺮ ﳊﻈــﻪ ﺑﺘﻮﺍﻧــﺪ ﮐــﻪ ﻧﻴــﺮﻭﯼ‬

‫ﻗﺰﻟﺒــﺎﺵ ﺭﺍ ﺑــﺮﺍﯼ ﺳــﺮﮐﻮﺏ ﺭﻗﻴﺒــﺎﻧﺶ ﺑــﻪﺣﺮﮐــﺖ ﺩﺭﺁﻭﺭﺩ‪ ،‬ﻭ ﮐــﺴﯽ ﺟــﺮﺃﺕ ﻧﮑﻨــﺪ ﮐــﻪ ﺩﺭ‬ ‫ﺑﺮﺍﺑــﺮ ﻓﺮﻣــﺎﻥ ﺍﻭ ﺑــﺮﺍﯼ ﻧــﺎﺑﻮﺩﮔﺮﯼ ﮐــﺲ ﻳــﺎ ﮐــﺴﺎﻧﯽ ﺗﺮﺩﻳــﺪ ﮐﻨــﺪ‪ ،‬ﺍﺯ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﻳــﮏ‬ ‫ﻓﺮﻣﺎﻥ ﮐﺘﺒﯽ ﮔﺮﻓﺖ ﮐﻪ ﺷﺎﻩ ﺁﻥﺭﺍ ﺑﻪﺩﺳﺖ ﺧﻮﺩﺵ ﺑﺎ ﺍﻣﻼﯼ ﺷﻴﺦ ﮐﺮﮐـﯽ ﻧﻮﺷـﺘﻪ ﺑـﻮﺩ‪ ،‬ﻭ‬

‫ﺩﺭ ﻣﻴﺎﻥ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﺗﻮﺯﻳﻊ ﮐﺮﺩ‪ .‬ﻣﱳ ﺍﻳﻦ ﺣﮑﻢ ﭼﻨﻴﻦ ﺑﻮﺩ‪:‬‬ ‫ﻫﺮﮐــﻪ ﳐﺎﻟﻔــﺖ ﺧــﺎﰎﹸﺍ‪‬ﺘﻬــﺪﻳﻦ‪ ،‬ﻭﺍﺭﺙ ﻋﻠــﻮﻡ ﺳــﻴﺪ ﺍﳌﺮﺳــﻠﻴﻦ‪ ،‬ﻧﺎﺋ ـﺐ‪ ‬ﺍﻷﺋﻤــﺔ‬ ‫ﺍﳌﻌـﺼﻮﻣﻴﻦ ]ﺷــﻴﺦ ﮐﺮﮐــﯽ[ ﺑﮑﻨــﺪ‪ ،‬ﻭ ﺩﺭ ﻣﻘــﺎﻡ ﻣﺘﺎﺑﻌــﺖ ﻧﺒﺎﺷــﺪ‪ ،‬ﺑــﯽﺷــﺎﺋﺒﻪ ﻣﻠﻌــﻮﻥ‬ ‫‪١‬‬ ‫ﻭﻣﺮﺩﻭﺩ ]ﺍﺳﺖ[‪ ،‬ﻭ ﺑﻪ ﺳﻴﺎﺳﺎﺕ ﻋﻈﻴﻤﻪ ﻭ ﺗﺄﺩﻳﺐ ﺑﻠﻴﻐﻪ ﻣﺆﺍﺧﺬﻩ ﺧﻮﻫﺪ ﺷﺪ‪.‬‬ ‫ﺷ ــﺎﻩ ‪‬ﻤﺎﺳ ــﺐ ﺩﺭ ﺍﻳ ــﻦ ﺣﮑـ ـﻢ‪ ‬ﮔﻔﺘ ــﻪ ﺑ ــﻮﺩ ﮐ ــﻪ ﻫﺮﮐ ــﻪ ﺑ ــﺎ ﻓﺮﻣﺎ‪ ‬ــﺎﯼ ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ‬ ‫ﮐﻮﭼﮑﺘﺮﻳﻦ ﳐﺎﻟﻔﺘﯽ ﻧـﺸﺎﻥ ﺩﻫـﺪ ﺑـﻪﺳـﺨﺘﯽ ﮐﻴﻔـﺮ ﺧﻮﺍﻫـﺪ ﺩﻳـﺪ؛ ﻭ ﺗﺄﮐﻴـﺪ ﮐـﺮﺩﻩ ﺑـﻮﺩ ﮐـﻪ‬

‫ﭼﻨــﻴﻦ ﮐــﺴﯽ »ﻣﻠﻌــﻮﻥ ﻭ ﻣــﺮﺩﻭﺩ ﺍﺳــﺖ«‪ ،‬ﻳﻌﻨــﯽ ﮐــﺎﻓﺮ ﺍﺳــﺖ ﻭ ﺑﺎﻳــﺪ ﮐــﺸﺘﻪ ﮔــﺮﺩﺩ‪ .‬ﺍﮐﻨــﻮﻥ‬

‫ﳘــﺎﻥ ﺷــﻴﻌﻪﺷــﺪﮔﺎﻧﯽ ﮐــﻪ ﺗــﺎ ﺩﻳــﺮﻭﺯ ﺍﺯ ﺳــﺮﺍﻥ ﭘﺮﻗــﺪﺭﺕ ﺩﺳــﺘﻪﺟــﺎﺕ ﺗﱪﺍﻳــﯽ ﺑﻮﺩﻧــﺪ ﻭ ﺑــﻪ‬

‫ﻣﻘﺎﻡ ﻭ ﻣﮑﻨﺖ ﺭﺳﻴﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭ ﻳـﮏ ﺭﻭﻧـﺪ‪ ‬ﻧـﻮﻳﻨﯽ ﮐـﻪ ﺷـﻴﺦ ﮐﺮﮐـﯽ ﺑـﻪﺟﺮﻳـﺎﻥ ﺍﻓﮑﻨـﺪﻩ‬ ‫ﺑﻮﺩ ﻗﺮﺍﺭ ﺑﻮﺩ ﮐـﻪ ﺑـﺎ ﭼـﻮﺏ ﺗﮑﻔﻴـﺮ ﺍﺯ ﻣﻴـﺎﻥ ﺑﺮﺩﺍﺷـﺘﻪ ﺷـﻮﻧﺪ ﺗـﺎ ﻟﺒﻨﺎﻧﻴﻬـﺎﯼ ﺗـﺎﺭﻩﺭﺳـﻴﺪﻩ ﺩﺭ‬

‫ﺍﻳﺮﺍﻥ ﺑﯽﺭﻗﻴﺐ ﲟﺎﻧﻨﺪ‪.‬‬ ‫‪ 1‬ﺗﺎﺭﻳﺦ ﺍﻟﻌﻠﻤﺎﺀ‪.۴۰۸ ،‬‬

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‫‪۲۸۹‬‬ ‫ﺷﻴﺦ ﮐﺮﮐـﯽ ﺑـﺎ ﺩﺭ ﺩﺳـﺖ ﺩﺍﺷـﱳ ﺍﻳـﻦ ﺣﮑـﻢ ﺷـﺪﻳﺪ ﻭ ﻏﻠـﻴﻆ ﺩﺳـﺖ ﺑـﻪﮐـﺎﺭ ﺗـﺼﻔﻴﮥ‬ ‫ﳐﺎﻟﻔ ــﺎﻧﺶ ﺷـ ـﺪ‪ .‬ﭼﻨ ــﺪ ﺗ ــﻦ ﺍﺯ ﺍﺯ ﺭﻗﻴﺒ ــﺎﻥ‪ ‬ﻋﺮﺍﻗ ــﯽ ﺍﻭ ﮐ ــﻪ ﺩﺭ ﺁﻥ ﺳ ــﺎﳍﺎ ﻭﺍﺭﺩ ﺍﻳ ــﺮﺍﻥ ﺷ ــﺪﻩ‬ ‫ﺑﻮﺩﻧ ــﺪ ﺍﺯ ﺑ ــﻴﻢﹺ ﺍﻭ ﺍﺯ ﺍﻳ ــﺮﺍﻥ ﮔﺮﻳﺨﺘﻨ ــﺪ‪ ،‬ﻭ ﺩﻳﮕ ــﺮ ﺭﻗﻴﺒ ــﺎﻥ‪ ‬ﺍﻭ ﺍﺯ ﺳﺮﺩﺳ ــﺘﮕﺎﻥ ﺗﱪﺍﻳ ــﯽ ﻧﻴ ــﺰ‬

‫ﺳﺨﺖ ﺳﺮﮐﻮﺏ ﮔﺮﺩﻳﺪﻧﺪ‪ .‬ﺷﻴﺦ ﮐﺮﮐﯽ ﺩﺭ ﻣﻘﺎﻡ ﺭﻳﺎﺳﺖ ﮐﻞ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﺩﺭﺁﻣﺪ‪ ‬ﳘﮥ‬ ‫ﺍﻭﻗــﺎﻑ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴــﺎﺭ ﺧــﻮﺩ ﮔﺮﻓــﺖ‪ ،‬ﺩﺳــﺖ ﺑــﻪﮐــﺎﺭ ﺳــﺎﺧﱳ ﻣــﺪﺍﺭﺱ ﺑــﺮﺍﯼ ﺗﻌﻠــﻴﻢ‬

‫ﻣﺬﻫﺐ ﺷﺪ‪ ،‬ﻭ ﭘﺮﺩﺍﺧﺖ‪ ‬ﳘﮥ ﻫﺰﻳﻨﻪﻫﺎ ﺭﺍ ﺧﻮﺩﺵ ﺷﺨﺼ‪‬ﺎ ﺯﻳﺮ ﻧﻈﺎﺭﺕ ﺩﺍﺷﺖ ﻭ ﺑـﻪﮐـﺴﯽ‬ ‫ﺍﺟــﺎﺯﻩ ﻧــﺪﺍﺩ ﮐــﻪ ﺩﺭ ﮐــﺎﺭﺵ ﻧﻈــﺎﺭﺕ ﮐﻨــﺪ‪ .‬ﺩﺳــﺘﮕﺎﻩ ﻗــﻀﺎﻳﯽ ﺭﺍ ﻧﻴــﺰ ﺩﺭ ﺍﺧﺘﻴــﺎﺭ ﺧــﻮﺩﺵ‬

‫ﮔﺮﻓﺖ ﻭ ﺑﻪ ﺗﻌﻴﻴﻦ ﻗﺎﺿﻴﺎﻥ ﻣﻮﺭﺩ ﻧﻈـﺮ ﺧـﻮﻳﺶ ﮐـﻪ ﺍﺯ ﺧـﺎﺭﺝ ﮐـﺸﻮﺭ ﻭ ﻣﺸﺨـﺼ‪‬ﺎ ﺍﺯ ﺟﻨـﻮﺏ‬ ‫ﻟﺒﻨ ــﺎﻥ ﻭﺍﺭﺩ ﻣ ــﯽﺷ ــﺪﻧﺪ ﭘﺮﺩﺍﺧ ــﺖ‪ .‬ﻣﺪﺭﺳ ــﺎﻥ‪ ،‬ﻗﺎﺿ ــﻴﺎﻥ‪ ،‬ﺍﻣﺎﻣ ــﺎﻥ ﻣ ــﺴﺎﺟﺪ ﻭ ﺗﺒﻠﻴ ــﻎﮔ ــﺮﺍﻥ‪‬‬

‫ﻣــﺬﻫﺐﹺ ﺷــﻴﻌﮥ ﺻــﻔﻮﯼ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﻋﻤﻮ ‪‬ﻣــﺎ ﻟﺒﻨــﺎﻧﯽ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺗﻮﺳــﻂ ﺷــﻴﺦ‬ ‫ﮐﺮﮐــﯽ ﺁﻭﺭﺩﻩ ﻣــﯽﺷــﺪﻧﺪ ﻭ ﻃﺒــﻖ ﺍﺭﺍﺩﮤ ﺍﻭ ﻋﻤــﻞ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﻣــﺎ ﺳــﺮﺍﻍ ﻧــﺪﺍﺭﻳﻢ ﮐــﻪ ﻳــﮏ‬

‫ﺷــﻴﻌﮥ ﻗﻤــﯽ ﻳــﺎ ﮐﺎﺷــﺎﻧﯽ ﻳــﺎ ﺷــﻴﻌﻪﺷــﺪﮤ ﺗﱪﺍﻳــﯽ ﺩﺭ ﺯﻣــﺎﻥ ﺍﻭ ﺩﺭ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﻭ ﻗــﻀﺎﻳﯽ‬ ‫ﻣﻘﺎﻡ ﻣﻬﻤﯽ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦﺭﺍ ﻣﻨﺎﺑ ﹺﻊ ﮐﺘﺒﯽ ﻣﻮﺟﻮﺩ ﺗﺄﻳﻴﺪ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﻣ ــﺎ ﺩﺭ ﺍﻳ ــﻦ ﺩﻭﺭﻩ ﺑـ ــﺎ ﺩﻭ ﺍﺻ ــﻄﻼﺡ ﻣﻮﺍﺟـ ــﻪﺍﻳ ــﻢ ﮐ ــﻪ ﻳﮑـ ــﯽ »ﳐ ــﺎﻟﻔﻴﻦ« ﻭ ﺩﻳﮕـ ــﺮﯼ‬

‫»ﻣ‪‬ﻌﺎﻧﹺﺪﻳﻦ« ﺍﺳﺖ‪ .‬ﮔﺮﭼﻪ ﺍﻳﻦ ﺩﻭ ﺍﺻﻄﻼﺡ ﺩﺭﻣﻮﺍﺭﺩﯼ ﺑﻪﺟﺎﯼ ﻫﻢ ﺑﻪﮐﺎﺭ ﺭﻓﺘﻪﺍﻧﺪ‪ ،‬ﻭﻟﯽ‬ ‫ﺍﺻــﻄﻼﺡ ﺍﻭﻝ ﺑــﺮﺍﯼ ﺳﺮﺩﺳــﺘﮕﺎﻥ‪ ‬ﺗﱪﺍﺋﻴــﺎﻥ‪ ‬ﺭﻗﻴ ـﺐﹺ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﻭ ﺍﺻــﻄﻼﺡ ﺩﻭﻡ ﺑ ــﺮﺍﯼ‬

‫ﺳﻨﻴﺎﻥ ﻭ ﺷﻴﻌﻴﺎﻥ‪ ‬ﺯﻳﺪﯼ ﻭ ﺍﲰﺎﻋﻴﻠﯽ ﺑﻪﮐﺎﺭ ﻣﯽﺭﻓﺘﻪ ﺍﺳـﺖ‪ .‬ﺍﻳـﻦ ﻫـﺮﺩﻭ ﺍﺻـﻄﻼﺡ ﺗﻮﺳـﻂ‬

‫ﺷــﻴﺦ ﮐﺮﮐــﯽ ﺍﺑــﺪﺍﻉ ﺷــﺪﻧﺪ ﺗــﺎ ﳘــﮥ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺑــﺎ ﺁﻣــﺪﮔﺎﻥ ﺍﺯ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﻟﺒﻨــﺎﻥ ﳘــﺴﻮ‬ ‫ﻧﺒﻮﺩﻧﺪ ﺑﺎ ﭼﻮﺏ »ﳐﺎﻟﻒ« ﻳﺎ »ﻣﻌﺎﻧﺪ« ﺗﮑﻔﻴﺮ ﺷﺪﻩ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﺷﻮﻧﺪ‪.‬‬

‫ﺷــﻴﺦ ﮐﺮﮐــﯽ ﭘــﺲ ﺍﺯ ﻧﻮﻳــﺴﺎﻧﺪﻥ‪ ‬ﺣﮑﻤﻨﺎﻣــﮥ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ‪ ،‬ﻓﺘــﻮﺍﺋﯽ ﺷــﺮﻋﯽ ﺻــﺎﺩﺭ‬

‫ﮐﺮﺩ ﮐﻪ ﺩﺭ ﻫﻴﭻ ﮐﺪﺍﻡ ﺍﺯ ﺷﻬﺮﻫﺎﯼ ﺍﻳﺮﺍﻥ ﻧﺒﺎﻳﺪ »ﳐﺎﻟﻔﺎﻥ« ﻭ »ﻣﻌﺎﻧﺪﺍﻥ« ﺯﻧﺪﮔﯽ ﮐﻨﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﻓﺮﻣـﺎﻥ‪ ‬ﺷـﺮﻋﯽ ﺑـﺮﺍﯼ ﺍﺧـﺮﺍﺝ ﳘﮕـﺎﻧﯽﹺ ﺍﻳﺮﺍﻧﻴـﺎﻥ‪ ‬ﺳـﻨﯽﻣﺎﻧـﺪﻩ ﻭ ﺷـﻴﻌﻴﺎﻥ‪ ‬ﺍﲰـﺎﻋﻴﻠﯽ ﻭ‬ ‫ﺯﻳﺪﯼ ﺍﺯ ﺷﻬﺮﻫﺎﯼ ﺧﻮﺩﺷـﺎﻥ ﺑـﻮﺩ‪ .‬ﺻـﺎﺣﺐ ﻗـﺼﺺ ﺍﻟﻌﻠﻤـﺎﺀ ﺩﺭ ﺍﻳـﻦ ﺑـﺎﺭﻩ ﭼﻨـﻴﻦ ﻧﻮﺷـﺘﻪ‬ ‫ﺍﺳﺖ‪:‬‬

‫ﺍﻭ ﺍﻣﺮ ﮐﺮﺩ ﮐﻪ ﳐﺎﻟﻔﺎﻥ ﻭ ﺳﻨﻴﺎﻥ ﺭﺍ ]ﺍﺯﺷﻬﺮﻫﺎ[ ﺑﻴﺮﻭﻥ ﮐﻨﻨـﺪ ﺗـﺎ ﻣﺒـﺎﺩﺍ ﮐـﻪ ﻣـﻮﺍﻓﻘﻴﻦ‬

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‫‪۲۹۰‬‬ ‫ﺭﺍ ﮔﻤﺮﺍﻩ ﳕﺎﻳﻨﺪ‪.‬‬

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‫ﺷﻴﺦ ﮐﺮﮐﯽ ﺑﺎ ﺍﻳﻦ ﻓﺘﻮﺍ ﻫﻢ ﺑﻪ ﺟﻨﮓ ﺷﻴﻌﻴﺎﻥ ﺯﻳﺪﯼ ﻭ ﺍﲰﺎﻋﻴﻠﯽ ﺑﺮﺧﺎﺳﺘﻪ ﺑـﻮﺩ ﻭ‬

‫ﻫﻢ ﺑﻪﺟﻨﮓ ﺳﻨﻴﺎﻥ‪ .‬ﺍﻳﻦ ﺑﻪﺁﻥ ﻣﻌﻨﺎ ﺍﺳـﺖ ﮐـﻪ ﻳـﮏ ﻓﻘﻴـﻪ ﻟﺒﻨـﺎﻧﯽ ﺍﺯ ﻳﮑـﯽ ﺍﺯ ﺭﻭﺳـﺘﺎﻫﺎﯼ‬ ‫ﺩﻭﺭﺍﻓﺘـﺎﺩﮤ ﻟﺒﻨـﺎﻥ ﺑــﺮﺍﯼ ﺍﻭﻟـﻴﻦ ﺑــﺎﺭ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﻭﺍﺭﺩ ﺷــﺪﻩ ﺑـﻮﺩ‪ ،‬ﺧــﻮﺩ ﺭﺍ ﺩﺭ ﺣﻔـﻆ ﺳــﭙﺮﻫﺎ ﻭ‬

‫ﴰــﺸﻴﺮﻫﺎ ﻭ ﻧﻴــﺰﻩﻫــﺎﯼ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺗﱪﻫــﺎﯼ ﺗﱪﺍﺋﻴــﺎﻥ ﻗــﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑــﻪ ﺟﻨــﮓ ﳘــﻪ ﭼﻴــﺰ‬ ‫ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﯽ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩ ﺗﺎ ﻫﺮﺁﻧﭽﻪ ﺍﻳﺮﺍﻧـﯽ ﺳـﺎﺧﺘﻪ ﺑـﻮﺩ ﻭ ﺍﺯ ﻭﻳﺮﺍﻧﮕـﺮﯼﹺ ﻗﺰﻟﺒﺎﺷـﺎﻥ‬

‫ﺭﻫﻴــﺪﻩ ﺑــﻮﺩ ﺭﺍ ﻭﻳــﺮﺍﻥ ﮐﻨــﺪ ﻭ ﺍﺯ ﻣﻴــﺎﻥ ﺑــﱪﺩ‪ .‬ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽﺋــﯽ ﮐــﻪ ﺍﻭ ﺗ ـﺸﮑﻴﻞ ﺩﺍﺩ ﻳــﮏ‬

‫ﳎﻤﻮﻋﻪ ﺍﺯ ﻋﺮ‪‬ﺎﯼ ﺗﺎﺯﻩﻭﺍﺭﺩ‪ ‬ﺑﻴﮕﺎﻧﻪ ﺍﺯ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﻦ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﲤﺪﻥ ﻭ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧـﯽ‬

‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺍﺯ ﻳﮏ ﳏﻴﻂ ﺷﺪﻳﺪ‪‬ﺍ ﺳـﻨﯽﺳـﺘﻴ ﹺﺰ ﺷـﺎﻡ ﻭﺍﺭﺩ ﺍﻳـﺮﺍﻥ ﺷـﺪﻩ ﺑـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭘﻴﻮﺳـﺘﻪ‬

‫ﺭﻫﱪﯼ ﺩﺳﺘﻪﺟﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺭﺍ ﺑﻪﺩﺳﺖ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ ﺗﺎ ﮐﻴﻨﻪﻫﺎﯼ ﺗـﺎﺭﻳﺨﯽ ﮐـﻪ ﺍﺯ ﺳـﻨﻴﺎﻥ‬ ‫ﺩﺭ ﺩﻝ ﺩﺍﺷﺘﻨﺪ ﻭ ﺍﺯ ﻟﺒﻨﺎﻥ ﺑﺎ ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺭﺍ ﺑﺮﺳﺮ ﺳﻨﻴﺎﻥ‪ ‬ﺍﻳﺮﺍﻥ ﺧﺎﻟﯽ ﮐﻨﻨﺪ‪.‬‬

‫ﺗﺪﻭﻳﻦ ﺗﺸﻴﻊ ﺻﻔﻮﯼ‬ ‫ﻉ‬ ‫ﺷﻴﺦ ﮐﺮﮐـﯽ ﺩﺭﻃـﯽ ﺳـﺎﳍﺎﯼ ﺗـﻼﺵ ﺑـﺮﺍﯼ ﺁﺷـﻨﺎ ﮐـﺮﺩﻥ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺑـﺎ ﺍﺻـﻮﻝ ﻭ ﻓـﺮﻭ ﹺ‬ ‫ﺁﻧﭽﻪ »ﻣﺬﺣﺐﹺ ﺣﻖﹺ ﺟﻌﻔﺮﯼ« ﻧﺎﻣﻴﺪﻩ ﻣﯽﺷﺪ ﻋﻘﺎﻳﺪ ﻭ ﺍﻓﮑﺎﺭﺵ ﺭﺍ ﺑﻪ ﺷﺎﮔﺮﺩﺍﻧﺶ ﺍﻣـﻼﺀ‬ ‫ﮐﺮﺩﻩ ﺑﻪ ﺭﺷـﺘﮥ ﲢﺮﻳـﺮ ﺩﺭﺁﻭﺭﺩ‪ ،‬ﻭ ﺍﺯ ﺍﻳـﻦ ﺍﻓﮑـﺎﺭ ﭼﻨـﺪ ﺟﻠـﺪ ﮐﺘـﺎﺏ ‪‬ﻴـﻪ ﮔﺮﺩﻳـﺪ‪ .‬ﻳﮑـﯽ ﺍﺯ‬

‫ﮐﺎﺭﻫــﺎﯼ ﺑــﺴﻴﺎﺭ ﻧﺘﻴﺠــﻪﲞــﺶ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﻭ ﳘﺪﺳــﺘﺎﻧﺶ ﺑــﺮﺍﯼ ﻧــﺸﺮ ﺗــﺸﻴ ﹺﻊ ﺻــﻔﻮﯼ ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ ﺁﻥ ﺑﻮﺩ ﮐﻪ ﮐﻮﺩﮐﺎﻧﯽ ﮐﻪ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺷﺎﻥ ﺭﺍ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﺸﺘﻪ ﺑﻮﺩﻧﺪ ﻳـﺎ ﺩﺳـﺘﻪﺟـﺎﺕ‪‬‬ ‫ﺗﱪﺍﻳﯽ ﺍﺯ ﮐـﻮﯼ ﻭ ﺑﺮﺯ‪‬ـﺎﯼ ﻣـﯽﺭ‪‬ﺑﻮﺩﻧـﺪ ﺭﺍ ﺯﻳـﺮ ﻗﻴﻤﻮﻣـﺖ ﻣـﯽﮔﺮﻓﺘﻨـﺪ ﻭ ﭘـﺮﻭﺭﺵ ﻣـﺬﻫﺒﯽ‬

‫ﻣﯽﺩﺍﺩﻧـﺪ ﻭ ﺑـﻪ ﺷـﻴﻮﮤ ﺩﳋـﻮﺍﻩ ﺧـﻮﻳﺶ ﻣـﯽﭘﺮﻭﺭﺩﻧـﺪ ﺗـﺎ ﺍﺩﺍﻣـﻪﺩﻫﻨـﺪﮤ ﺭﺍﻩ ﺍﻳـﺸﺎﻥ ﮔﺮﺩﻧـﺪ‪.‬‬

‫ﺑــﻪﻋﺒــﺎﺭﺕ‪ ‬ﺩﻳﮕــﺮ‪ ،‬ﻓﺮﺯﻧــﺪﺍﻥ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺟــﺎﻥ ﺑﺮﺳ ـ ﹺﺮ ﻋﻘﻴــﺪﻩﺷــﺎﻥ ‪‬ــﺎﺩﻩ ﺑﻮﺩﻧــﺪ ﺭﺍ ﺷــﻴﺦ‬

‫ﮐﺮﮐــﯽ ﲢﻮﻳــﻞ ﻣــﯽﮔﺮﻓــﺖ ﺗــﺎ ﺷــﻴﻌﮥ ﺻــﻔﻮﯼ ﮐﻨــﺪ‪ .‬ﺍﺳــﮑﻨﺪﺭﺑﻴﮏ ﺩﺭ ﺑــﺎﺭﮤ ﺍﻳــﻦ ﺗﺮﺗﻴــﺐ‬ ‫ﻧﻮﺷـ ــﺘﻪ ﺍﺳـ ــﺖ ﮐـ ــﻪ ﺩﺭ ﻫـ ــﺮ ﺷـ ــﻬﺮﯼ ﭼﻬـ ــﻞ ﻳﺘـ ــﻴﻢ ﭘـ ــﺴﺮ ﻭ ﭼﻬـ ــﻞ ﻳﺘـ ــﻴﻢ ﺩﺧﺘـ ــﺮ ﺭﺍ ﲢﻮﻳـ ــﻞ‬

‫‪ 1‬ﻣﻴﺮﺯﺍ ﳏﻤﺪ ﺗﻨﮑﺎﺑﻨﯽ‪ ،‬ﻗﺼﺺ ﺍﻟﻌﻠﻤﺎﺀ‪.۳۴۷ ،‬‬

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‫‪۲۹۱‬‬ ‫ﻣﯽﮔﺮﻓﺘﻨﺪ‪» ،‬ﻣﻠﺒﻮﺱ ﻭ ﻣﺎﻳﺤﺘﺎﺝ ﺗﻌﻴﻴﻦ ﻓﺮﻣﻮﺩﻩ ﻣﻌﻠﻢ ﻭ ﻣﻌﻠﻤﮥ ﺷﻴﻌﻪﻣـﺬﻫﺐﹺ ﭘﺮﻫﻴﺰﮐـﺎﺭ ﻭ‬ ‫ﺧﺪﻣﺘﮑﺎﺭﺍﻥ ﺻﻼﺣﻴﺖﺷﻌﺎﺭ ﻗﺮﺍﺭﺩﺍﺩﻩ ﺗﺮﺑﻴﺖ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ،‬ﻭ ﺩﺭ ﻫﻨﮕـﺎﻡﹺ ﺑﻠـﻮﻍ‪ ،‬ﻫﺮﮐـﺪﺍﻡ‬

‫ﺭﺍ ﺑ ــﺎ ﺩﻳﮕ ــﺮﯼ ﺗ ــﺰﻭﻳﺞ ﺩﺍﺩﻩ‪ ،‬ﻏﻴ ــﺮ ﺑ ــﺎﻟﻐﯽ ﺭﺍ ﺩﺭ ﻋ ــﻮﺽ ﻣ ــﯽﺁﻭﺭﺩﻧ ــﺪ«‪ 1.‬ﺍﻳ ــﻦ ﻣﻌﻠﻤﻬ ــﺎ ﻭ‬ ‫ﻣﻌﻠﻤﻪﻫﺎ ﻟﺒﻨﺎﻧﯽ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺑـ ـﻪ ﺍﻳ ــﻦﺗﺮﺗﻴ ــﺐ‪ ،‬ﮐﻮﺩﮐ ــﺎﻥ‪ ‬ﺑ ــﯽﮐ ــﺲﺷ ــﺪﮤ ﺍﻳﺮﺍﻧ ــﯽ ﮐ ــﻪ ﺩﺭ ﻣﮑﺘ ــﺐ ﺍﻳﻨ ــﻬﺎ ﺗﺮﺑﻴ ــﺖ‬

‫ﻣــﯽﺷــﺪﻧﺪ ﺩﺭ ﺁﻳﻨــﺪﻩ ﻣﺮﺩﺍﻧــﯽ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺍﺯﻃﺮﻓــﯽ ﻋﺮﺑــﯽﺧــﻮﺍﻥ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﺍﺯﻃــﺮﻑ‬

‫ﺩﻳﮕﺮ‪ ،‬ﺑﺎ ﺍﺯﺑﺮ ﮐﺮﺩﻥ ﺗﺄﻟﻴﻔﺎﺕ ﻓﻘﻬﺎﯼ ﻟﺒﻨﺎﻧﯽ‪ ،‬ﺑﻪﻃﻮﺭ ﮐﺎﻣﻞ ﻫﻢﻋﻘﻴﺪﮤ ﺍﻳﻦ ﻟﺒﻨﺎﻧﻴـﺎﻥﹾ ﺑـﺎﺭ‬

‫ﺁﻣﺪﻩ ﺑﻮﺩﻧـﺪ‪ ،‬ﻭ ﺩﺭ ﺁﻳﻨـﺪﻩ ﺭﺍﻩ ﻭ ﺭﺳـﻢﹺ ﻣـﺬﻫﺒﯽﹺ ﺷـﻴﺦ ﮐﺮﮐـﯽ ﻭ ﻓﻘﻬـﺎﯼ ﻟﺒﻨـﺎﻧﯽ ﺭﺍ ﺩﺭ ﺍﻳـﺮﺍﻥ‬ ‫ﺩﻧﺒﺎﻝ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬

‫ﺭﻳﺎﺳــﺖ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﺍﻳ ــﺮﺍﻥ ﭼﻨــﺪﺍﻥ ﻗــﺪﺭﺕ ﻭ ﺛ ــﺮﻭﺕ ﻣــﯽﺁﻭﺭﺩ ﮐــﻪ ﺭﻗﺎﺑﺘ ــﻬﺎﯼ‬

‫ﻉ ﻗﺰﻟﺒــﺎﺵ‬ ‫ﺩﻳﮕــﺮ ﻓﻘﻬــﺎﯼ ﺗــﺎﺯﻩ ﻭﺍﺭﺩ ﻋــﺮﺏ ﺑــﺎ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﮐــﻪ ﺍﺯ ﲪﺎﻳــﺖ ﺳــﺮﺍﻥ‪ ‬ﻣﺘﻨــﺎﺯ ﹺ‬

‫ﺑﺮﺧ ــﻮﺭﺩﺍﺭ ﺑﻮﺩﻧ ــﺪ ﺳ ــﺮﺍﳒﺎﻡ ﮐ ــﺎﺭ ﺧ ــﻮﺩﺵ ﺭﺍ ﮐ ــﺮﺩ ﻭ ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﺩﺭ ﺳ ــﺎﻝ ‪۹۱۳‬ﺥ ﺑ ــﻪ‬

‫ﻣــﺴﻤﻮﻣﻴﺖ ﺍﺯ ﻣﻴــﺎﻥ ﺑﺮﺩﺍﺷــﺘﻪ ﺷــﺪ )ﺑــﻪ ﺷــﻬﺎﺩﺕ ﺭﺳــﻴﺪ(‪ .‬ﺍﻭ ﮐــﻪ ﺑــﺎ ﺩﺳــﺖ ﺧــﺎﻟﯽ ﻭ ﺟﺎﻣــﮥ‬ ‫ﻳــﮏﻻ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﺁﻣــﺪﻩ ﺑــﻮﺩ ﺭﻭﺯﯼ ﮐــﻪ ﺷــﻬﻴﺪ ﺷــﺪ ﻳﮑــﯽ ﺍﺯ ﺛﺮﻭﲤﻨــﺪﺗﺮﻳﻦ ﺷﺨــﺼﻴﺘﻬﺎﯼ‬

‫ﺻﻔﻮﯼ ﺑﻮﺩ ﮐﻪ ﺛﺮﻭﺗﺶ ﺑﺎ ﺛﺮﻭﺕ ﺷﺎﻩ ﺑﺮﺍﺑﺮﯼ ﻣﯽﮐﺮﺩ‪.‬‬

‫ﺑــﺎﻻﺗﺮ‪ ،‬ﺍﺯ ﻧﻮﺷــﺘﮥ ﻣﻮﺭﺧــﺎﻥ ﺻــﻔﻮﯼ ﺧﻮﺍﻧــﺪﻳﻢ ﮐــﻪ ﳘــﮥ ﳘﺪﺳــﺘﺎﻥ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﺩﺭ‬

‫ﺩﺳ ــﺘﮕﺎﻩ ﺩﻳﻨ ــﯽ ﻭ ﻗ ــﻀﺎﻳﯽﹺ ﺻ ــﻔﻮﯼ ﻋ ــﺮﺏ ﺑﻮﺩﻧ ــﺪ‪ .‬ﴰ ــﺎﺭﯼ ﺍﺯ ﺍﻳﻨ ــﻬﺎ ﺍﺯ ﻭﺍﺑ ــﺴﺘﮕﺎﻥ ﺑ ــﻪ‬

‫ﺧــﺎﻧﻮﺍﺩﮤ ﺧ ــﻮﺩ ﺷــﻴﺦ ﮐﺮﮐ ــﯽ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﮐــﻪ ﻣﻌﺮﻭﻓﺘﺮﻳﻨ ــﺸﺎﻥ ﻣ ــﺮﺩﯼ ﺑــﻮﺩ ﺩﺧﺘ ــﺮﺯﺍﺩﮤ ﺷ ــﻴﺦ‬ ‫ﲰـﺎ ﺳـﻴﺪ ﺷـﺪﻩ‬ ‫ﮐﺮﮐﯽ ﮐـﻪ ﻧـﺎﻡﹺ ﻣﻴـﺮ ﺳﻴﺪﺣـﺴﻴﻦ ﺟﺒـﻞ ﻋـﺎﻣﻠﯽ ﺭﺍ ﺑـﺮ ﺧـﻮﺩﺵ ‪‬ـﺎﺩﻩ ﺑـﻮﺩ )ﺭ ‪‬‬ ‫ﺑـﻮﺩ(‪ .‬ﺍﺳــﮑﻨﺪﺭ ﺑﻴــﮏ ﺩﺭﺑــﺎﺭﮤ ﺍﻳــﻦ ﻣــﺮﺩ ﻣـﯽﻧﻮﻳــﺴﺪ ﮐــﻪ ﭘــﺲ ﺍﺯ ﺷــﻴﺦ ﮐﺮﮐــﯽ ﻭﺍﺭﺩ ﺩﺭﺑــﺎﺭ‬

‫ﺳ ‪‬ﻨﺪ‪ ‬ﺍﳌﹸﺪ‪‬ﻗ‪ّ‬ﻘﻴﻦ ﻭﺍﺭﺙ ﻋﻠﻮﻡ ﺍﻷﻧﺒﻴـﺎﺀ‬ ‫ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺷﺪ‪ ،‬ﻭ ﺧﻮﺩﺵ ﺭﺍ »ﺳﻴﺪ ﺍﶈﻘﻘﻴﻦ ﻭ ‪‬‬

‫ﻭﺍﳌﺮﺳﻴﻦ ﺧﺎﰎ ﺍ‪‬ﺘﻬﺪﻳﻦ« ﻣﯽﻧﺎﻣﻴﺪ‪ ،‬ﻭﻟﯽ ﺭﻗﻴﺒﺎﻥ ﺑﺴﻴﺎﺭ ﺩﺍﺷﺖ ﮐـﻪ ﺩﺭ ﭘـﺸﺖ ﺳـﺮﺵ‬ ‫ﺍﺩﻋﺎﻫﺎﯼ ﺍﻭ ﺭﺍ ﺭﺩ ﻣـﯽﮐﺮﺩﻧـﺪ‪ .‬ﺍﻭ ﮐـﻪ ﺍﺯ ﺳـﻨﯽﺳـﺘﻴﺰﺍﻥ‪ ‬ﺩﻭﺁﺗـﺸﻪ ﻭ ﺑـﺴﻴﺎﺭ ﺧـﺸﻦ ﺑـﻮﺩ ﭼﻨـﺪ‬ ‫‪ 1‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ‪.۱۳۳ ،‬‬

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‫‪۲۹۲‬‬ ‫ﺭﺳــﺎﻟﻪ ﺩﺭ ﺗﮑﻔﻴــﺮ ﺳــﻨﻴﺎﻥ ﻧﻮﺷــﺖ ﻭ ﺍﻧﺘــﺸﺎﺭ ﺩﺍﺩ‪ .‬ﺍﺳــﮑﻨﺪﺭﺑﻴﮏ ﺩﺭﺑــﺎﺭﮤ ﺍﻭ ﭼﻨــﻴﻦ ﻧﻮﺷــﺘﻪ‬ ‫ﺍﺳﺖ‪:‬‬ ‫ﺍﺯ ﺟﺒﻞ ﻋﺎﻣﻞ ﺁﻣﺪﻩ‪ ،‬ﻣﺪﺗﯽ ﺩﺭ ﺩﺍﺭﺍﻻﺭﺷﺎﺩ ﺍﺭﺩﺑﻴﻞ ﺑﻪﺗﺪﺭﻳﺲ ﻭ ﺷﻴﺦ ﺍﻻﺳﻼﻣﯽ ﻭ‬ ‫ﻗﻄﻊ ﻭ ﻓﺼﻞ ﻣﻬﺎﻡ ﺷﺮﻋﻴﻪ ﻗﻴﺎﻡ ﺩﺍﺷﺖ‪ .‬ﺑﻌﺪ ﺍﺯ ﺁﻥ )ﻳﻌﻨﯽ ﭘﺲ ﺍﺯ ﺩﺭﮔﺬﺷـﺖ ﺷـﻴﺦ‬ ‫ﮐﺮﮐ ــﯽ( ﺑ ــﻪ ﺩﺭﮔ ــﺎﻩ ﻣ‪‬ﻌ‪ٰ ‬ﹼﻠ ــﯽ )ﻳﻌﻨ ــﯽ ﺩﺭﺑ ــﺎﺭ ﺷ ــﺎﻩ ‪‬ﻤﺎﺳ ــﺐ( ﺁﻣ ــﺪﻩ ﺩﻋ ــﻮﯼ ﺍﺟﺘ ــﻬﺎﺩ‬ ‫ﻣــﯽﳕــﻮﺩ ﻭ ﻣﻨﻈ ـﻮﺭ ﻧﻈــﺮ ﺣــﻀﺮﺕ ﺷــﺎﻩ ﺟﻨــﺖﻣﮑــﺎﻥ ﮔﺮﺩﻳــﺪ… ﺗﻮﻗﻴــﻊ ﺍﻭ ﺭﺍ »ﺳــﻴﺪ‬ ‫ﺍﶈﻘﻘــﻴﻦ ﻭ ﺳ‪‬ـﻨ‪‬ﺪ‪ ‬ﺍﳌﹸـﺪ‪‬ﻗ‪ّ‬ﻘﻴﻦ ﻭﺍﺭﺙ ﻋﻠــﻮﻡ ﺍﻻﻧﺒﻴــﺎﺀ ﻭﺍﳌﺮﺳــﻴﻦ ﺧــﺎﰎ ﺍ‪‬ﺘﻬــﺪﻳﻦ«‬ ‫ﻣﺮﻗـﻮﻡ ﻣـﯽﺳــﺎﺧﺘﻨﺪ‪ ،‬ﺍﮔﺮﭼـﻪ ﻋﻠﻤــﺎﺀ ﺩﺭ ﺍﻳـﻦﺑــﺎﺏ ﺳـﺨﻦ ﺩﺍﺷــﺘﻨﺪ ﻭ ﻏﺎﺋﺒﺎﻧـﻪ ﺍﺫﻋــﺎﻥ‬ ‫ﻣﯽﳕﻮﺩﻧﺪ…ﺗﺼﺎﻧﻴﻒ ﺑﺴﻴﺎﺭ ﺩﺭ ﻓﻘﻪ ﻭ ﺣﻘﻴﻘﺖ ﻣﺬﻫﺐ ﺍﺛﻨﺎﻋﺸﺮﯼ ﻭ ﺭﺩ ﻣﺬﺍﻫﺐ‬ ‫‪1‬‬ ‫ﻣﺒﺘﺪﻋﻪ ﺩﺍﺭﺩ‪.‬‬ ‫ﺗﺼﺎﻧﻴﻒ ﺍﻳﻦ ﺑﺰﺭﮔﻮﺍﺭ ﺑﻪﺣـﺪﯼ ﺧﺮﺩﺳـﺘﻴﺰ ﻭ ﺷـﺮﻡﺁﻭﺭ ﺑـﻮﺩ ﮐـﻪ ﺑﻌـﺪﻫﺎ ﻧـﺎﺑﻮﺩ ﮐـﺮﺩﻩ‬ ‫ﺷﺪﻧﺪ ﻭ ﭼﻴﺰﯼ ﺍﺯ ﺁﻥ ﺑﺮﺍﯼ ﻣﺎ ﳕﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺍﺯ ﺁﻥﭘﺲ ﺗﺎ ﭘﺎﻳﺎﻥ ﺩﻭﺭﺍﻥ ﺻﻔﻮﯼ ﻫﺮﭼﻪ ﻓﻘﻴﻪ ﺷﻴﻌﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﺻـﻔﻮﯼ ﻣـﯽﺷﻨﺎﺳـﻴﻢ‬

‫ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﻧﻮﺍﺩﮔﺎﻥ ﳘﻴﻦ ﻟﺒﻨﺎﻧﻴـﺎﻥ ﺑﻮﺩﻧـﺪ ﻭ ﺟـﺰ ﺍﻳﻨـﻬﺎ ﺩﺭ ﻣﻴـﺎﻥ ﻓﻘﻴﻬـﺎﻥ ﺍﻳـﺮﺍﻥ ﺗـﺎ ﭘﺎﻳـﺎﻥ‬

‫ﺩﻭﺭﺍﻥ ﺻﻔﻮﯼ ﺍﻧﮕﺸﺖﴰﺎﺭﻧﺪ‪ .‬ﺑﺮ ﻫﺮ ﻓﻘﻴـﻪ ﻧﺎﻣـﺪﺍﺭ ﺩﻭﺍﺯﺩﻩ ﺍﻣـﺎﻣﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺻـﻔﻮﯼ ﻭ‬

‫ﻣﻨــﺴﻮﺏ ﺑــﻪ ﻫﺮﮐــﺪﺍﻡ ﺍﺯ ﺷــﻬﺮﻫﺎﯼ ﺍﻳــﺮﺍﻥ‪ ،‬ﺑــﺎ ﻟﻘﺒــﻬﺎﺋﯽ ﳘﭽــﻮﻥ ﺍ‪‬ﺳ ـﺘ‪‬ﺮﺁﺑﺎﺩﯼ‪ ،‬ﻗﺰﻭﻳﻨــﯽ‪،‬‬

‫ﺷﻴﺮﺍﺯﯼ‪ ،‬ﺍﺻﻔﻬﺎﻧﯽ‪ ،‬ﺳﻴﺴﺘﺎﻧﯽ‪ ،‬ﺍﺭﺩﺑﻴﻠﯽ‪ ،‬ﺗﱪﻳﺰﯼ‪ ،‬ﺷﻮﺷﺘﺮﯼ‪ ،‬ﻭ ﺟـﺰ ﺍﻳﻨـﻬﺎ ﮐـﻪ ﺩﺳـﺖ‬ ‫ﺑﮕﺬﺍﺭﻳﻢ ﻭﻗﺘﯽ ﺭﻳـﺸﻪﺍﺵ ﺭﺍ ﻣـﯽﮐـﺎﻭﻳﻢ ﻣـﯽﺑﻴﻨـﻴﻢ ﮐـﻪ ﺑـﻪ ﻳﮑـﯽ ﺍﺯ ﺍﻳـﻦ ﻟﺒﻨـﺎﻧﯽﻫـﺎ ﻳـﺎ ﻳـﮏ‬

‫ﻋﺮﺍﻗﯽ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﻳﺎ ﭘﺲ ﺍﺯ ﺍﻭ ﻭﺍﺭﺩ ﺍﻳﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﺗﺮﺗﻴﺒﺎﺗﯽ ﮐﻪ ﺷـﻴﺦ ﮐﺮﮐـﯽ ﻭ ﻓﻘﻬـﺎﯼ ﻟﺒﻨـﺎﻧﯽ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺍﻳﺠـﺎﺩ ﮐﺮﺩﻧـﺪ‪ ،‬ﺩﺭ ﺳـﻠﻄﻨﺖ‬ ‫ﺩﺭﺍﺯﻣــﺪﺕ‪ ‬ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ )‪۹۵۴ ۹۰۳‬ﺥ( ﻳــﮏ ﻻﻳــﮥ ﻧــﻮﻳﻦ ﺍﺟﺘﻤــﺎﻋﯽ ﺭﺍ ﺍﺯ ﺑﻄــﻦ ﺧــﻮﺩ‬ ‫ﺑﻴﺮﻭﻥ ﺩﺍﺩ ﮐـﻪ ﺩﺭ ﺗـﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ ﺑﻌـﺪ ﺍﺯ ﺍﺳـﻼﻡ )ﻭ ﺩﺭ ﮐـﻞﹺ ﺗـﺎﺭﻳﺦ ﺍﺳـﻼﻡ( ﺑـﯽﺳـﺎﺑﻘﻪ ﺑـﻮﺩ‪.‬‬

‫ﺍﻳــﻦ ﻻﻳــﻪ ﺭﺟــﺎﻝ ﻣــﺬﻫﺒﯽ ﺗــﺸﻴ ﹺﻊ ﺻــﻔﻮﯼ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺳــﺎﺯﻣﺎﻥ ﻭ ﺗــﺸﮑﻴﻼﺕ ﺑــﺴﻴﺎﺭ ﻣﻨﻈﻤــﯽ‬

‫‪ 1‬ﺍﺳﮑﻨﺪﺭﺑﻴﮏ‪.۱۴۵ ،‬‬

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‫‪۲۹۳‬‬ ‫ﺑﺮﺍﯼ ﺧﻮﺩ ﺍﻳﺠﺎﺩ ﮐﺮﺩ‪ ،‬ﺗﺎ ﺑﺎ ﻗﺒﻀﻪ ﮐﺮﺩﻥ ﺭﻭﺡ ﻭ ﻓﮑﺮ ﻧﺴﻠﻬﺎﯼ ﺩﻭﻡ ﻭ ﺳﻮﻡﹺ ﺷـﻴﻌﻪﺷـﺪﮔﺎﻥ‪‬‬ ‫ﺍﻳﺮﺍﻥ ﺑﻪ ﺍﻫﺮﻡ ﻗﺪﺭﺕ ﺳﻴﺎﺳﯽ ﺑـﺴﻴﺎﺭ ﻧﻴﺮﻭﻣﻨـﺪ ﺗﺒـﺪﻳﻞ ﮔـﺮﺩﺩ‪ ،‬ﻭ ﻧـﻮﻋﯽ ﺩﻭﻟـﺖ ﺩﺭ ﺩﻭﻟـﺖ‬ ‫ﺗﺸﮑﻴﻞ ﺩﻫﺪ ﻭ ﺩﺭ ﺍﺩﺍﺭﮤ ﮐﺸﻮﺭ ﺳﻬﻢ ﻋﻤﺪﻩ ﺍﻳﻔﺎ ﮐﻨﺪ‪.‬‬

‫ﺷ ــﮕﻔﺖﺁﻧﮑ ــﻪ ﺗ ــﺸﮑﻴﻼﺕ‪‬ﮐﻠﻴ ــﺴﺎﻳﯽﹺ ﺗ ــﺸﻴﻊ ﺻ ــﻔﻮﯼ ﺷ ــﺒﺎﻫﺘﯽ ﺷ ــﮑﻠﯽ ﺑ ــﻪﺩﺳ ــﺘﮕﺎﻩ‬

‫ﺩﻳﻨــﯽ ﺍﻳــﺮﺍﻥ ﺳﺎﺳــﺎﻧﯽ ﺩﺍﺷــﺖ؛ ﻟــﺬﺍ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻳــﺮﺍﻥﺷﻨﺎﺳــﺎﻥ‪ ‬ﻏﺮﺑـﯽﹺ ﺳــﺪﮤ ﺍﺧﻴــﺮ ﮐــﻪ ﺩﺭ‬

‫ﺗ ــﺎﺭﻳﺦ ﺍﻳ ــﺮﺍﻥ ﻣﻄﺎﻟﻌ ــﻪ ﮐﺮﺩﻧ ــﺪ‪ ،‬ﺑ ــﻪﻋﻠ ــﺖ ﻧﺎﺁﮔ ــﺎﻫﯽ ﺍﺯ ﺭﻭﻧ ــﺪ ﺗـ ـﺎﺭﻳﺨﯽﹺ ﭘﻴ ــﺪﺍﻳﺶﹺ ﺗ ــﺸﻴﻊ‬ ‫ﺻــﻔﻮﯼ‪ ،‬ﺑــﻪ ﮔﻤــﺎﻥ ﻏﻠــﻂ ﺍﻓﺘﺎﺩﻧــﺪ ﮐــﻪ ﺗــﺸﻴﻊ ﺻــﻔﻮﯼ ﺗﻼﺷــﯽ ﺍﺯ ﺟﺎﻧ ـﺐﹺ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑــﺮﺍﯼ‬ ‫ﺍﺣﻴـﺎﯼ ﻓﺮﻫﻨــﮓ ﮐﻬــﻦ ﺍﻳﺮﺍﻧــﯽ ﺑــﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﻭ ﺍﺯ ﺁﳒـﺎ ﮐــﻪ ﺩﺭ ﻋﻬــﺪ ﺻــﻔﻮﯼ ﻳــﮏ ﺩﻭﻟــﺖ‬

‫ﻭﺍﺣﺪ ﻭ ﻣﺘﻤﺮﮐﺰ ﺑﺎ ﻳﮏ ﻣﺬﻫﺐ ﺭﲰـﯽ ﺩﺭ ﲞـﺸﯽ ﺍﺯ ﺍﻳـﺮﺍﻥ‪ ‬ﺍﺻـﻠﯽ ﺷـﮑﻞ ﮔﺮﻓـﺖ‪ ،‬ﺍﻳﻨـﻬﺎ‬ ‫ﮔﻤــﺎﻥ ﺑﺮﺩﻧــﺪ ﮐــﻪ ﺗــﺸﮑﻴﻞ ﺩﻭﻟــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻳــﮏ ‪‬ــﻀﺖ ﺍﻳﺮﺍﻧــﯽ ﺑــﺮﺍﯼ ﺑﺎﺯﮔــﺸﺖ ﺑــﻪ‬

‫ﺭﻳﺸﻪﻫﺎﯼ ﺑﺎﺳﺘﺎﻧﯽ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻣﻄﺎﻟﻌﻪﮔﺮﺍﻥ ﺗﺎﺭﻳﺦ ﺑﻪﺗﺄﺛﻴﺮ ﺍﺯ‬ ‫ﻧﻮﺷﺘﻪﻫﺎﯼ ﻏﺮﺑﻴﻬﺎ ﺩﻭﻟﺖ ﺻﻔﻮﯼ ﺭﺍ ﺍﺣﻴﺎﺀﮐﻨﻨﺪﮤ ﺷﺎﻫﻨﺸﺎﻫﯽ ﺍﻳﺮﺍﻥ ﺩﺍﻧـﺴﺘﻨﺪ‪ .‬ﺍﻳﻨـﻬﺎ ﻳـﺎ‬

‫ﺍﺯ ﲢﻠﻴﻞ ﺭﺧﺪﺍﺩﻫﺎﯼ ﻋﻬﺪ‪ ‬ﺻﻔﻮﯼ ﻋﺎﺟﺰ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﻳﺎ ﺣﻮﺻﻠﮥ ﺧﻮﺍﻧـﺪﻥ ﻣﺘـﻮﻥ ﺗـﺎﺭﻳﺨﯽﹺ‬ ‫ﻧﻮﺷﺘﻪ ﺷـﺪﻩ ﺩﺭ ﻋﻬـﺪ ﺻـﻔﻮﯼ ﻧﺪﺍﺷـﺘﻪﺍﻧـﺪ‪ ،‬ﻳـﺎ ﻋﻼﻗـﻪ ﺩﺍﺷـﺘﻪﺍﻧـﺪ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺍﻳﺮﺍﻧـﯽ‬

‫ﻣﻌﺮﻓــﯽ ﮐﻨﻨــﺪ‪ .‬ﺑﻌــﻀﯽ ﺍﺯ ﺍﻳﺮﺍﻧﻴــﺎﻥ‪ ‬ﻣﻌﺎﺻــﺮ ﮐــﻪ ﺍﺯ ﺗﺒــﺎﺭ ﳘــﻴﻦ ﻗﺰﻟﺒﺎﺷــﺎﻥﺍﻧــﺪ ﺩﺭ ﺍﺛﺒــﺎﺕ‬

‫ﺍﻳﺮﺍﻧ ــﯽ ﺑ ــﻮﺩﻥ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺗ ــﺎ ﺟ ــﺎﺋﯽ ﭘ ــﻴﺶ ﺭﻓﺘﻨ ــﺪ ﮐ ــﻪ ﻧﻮﺷ ــﺘﻨﺪ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﺻ ــﻼ ﺍﻳﺮﺍﻧ ــﯽ‬

‫ﺑﻮﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ ﺍﻭﺍﺋﻞ ﻓﺘﻮﺣﺎﺕ ﺍﺳﻼﻣﯽ ﺑﻪﺩﺭﻭﻥ ﺍﻧﺎﺗﻮﻟﯽ ﮔﺮﻳﺨﺘﻪ ﺑـﻮﺩﻩﺍﻧـﺪ ﻭ ﺑﻌـﺪﻫﺎ ﺩﺭ‬

‫ﺯﻣﺎﻥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﺑﺮﮔـﺸﺘﻪﺍﻧـﺪ‪ .‬ﺍﻳﻨـﻬﺎ ﭼﻮﻧﮑـﻪ ﺩﺍﻧـﺸﮕﺎﻩ ﺩﻳـﺪﻩﺍﻧـﺪ ﺍﺯ ﺗـﺎﺭﻳﺦ‬

‫ﺑــﯽﺧــﱪ ﻧﻴــﺴﺘﻨﺪ‪ ،‬ﻭﻟــﯽ ﻣــﯽﺧﻮﺍﻫﻨــﺪ ﮐــﻪ ﭼــﺸﻤﺎﻥ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺭﺍ ﺑﺮﺑﻨﺪﻧــﺪ ﺗــﺎ ﻧﺘﻮﺍﻧﻨــﺪ ﮐــﻪ‬

‫ﻗﺒﻴﻠـﻪﻫــﺎﯼ ﳘـﻴﻦ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺯﻣﺎ‪‬ــﺎﯼ ﻣﻬﺎﺟﺮﺗـﺸﺎﻥ ﺑــﻪ ﺩﺭﻭﻥ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺍ ﺑﺒﻴﻨﻨــﺪ‪ .‬ﺍﻳﻨــﻬﺎ‬

‫ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﯽﺧﻮﺍﻫﻨﺪ ﺟﻨﺎﻳﺘـﻬﺎﯼ ﻧﻴﺎﮐﺎﻧـﺸﺎﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺗﻮﺟﻴـﻪ ﮐﻨﻨـﺪ‪ .‬ﻭﮔﺮﻧـﻪ ﮐـﺪﺍﻡ‬

‫ﮐﺴﯽ ﺍﺳﺖ ﮐﻪ ﺗـﺎﺭﻳﺦ ﺭﺍ ﻣﻄﺎﻟﻌـﻪ ﮐـﺮﺩﻩ ﺑﺎﺷـﺪ ﻭ ﻧﺪﺍﻧـﺪ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻧـﻪ ﺍﻳﺮﺍﻧـﯽ ﺑﻠﮑـﻪ ﺍﺯ‬ ‫ﻗﺒﺎﻳــﻞ ﺗــﺮﮎ ﻭ ﺗﺎﺗــﺎﺭ ﺑﻮﺩﻧــﺪ‪ ،‬ﻭ ﻧﺪﺍﻧــﺪ ﮐــﻪ ﻫﺠــﺮﺕ ﲨﺎﻋــﺎﺕ ﺗــﺮﮎ ﺑــﻪ ﺩﺭﻭﻥ ﺍﻧــﺎﺗﻮﻟﯽ‬

‫ﭼﻪﮔﻮﻧﻪ ﻭ ﺩﺭ ﭼﻪ ﺷﺮﺍﻳﻄﯽ ﺻﻮﺭﺕ ﮔﺮﻓﺖ‪ ،‬ﺳﭙﺲ ﺍﻳﻦ ﺗﺮﮐـﺎﻥ ﭼـﻪﮔﻮﻧـﻪ ﻣـﺴﻠﻤﺎﻥ ﺷـﺪﻧﺪ‬ ‫ﻭ ﭼــﻪﮔﻮﻧــﻪ ﻣــﺬﻫﺐ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻧــﺎﺗﻮﻟﯽ ﭘﺪﻳــﺪﺍﺭ ﮔــﺸﺖ؟ ﺍﻳﻨــﻬﺎ ﳕــﯽﺧﻮﺍﻫﻨــﺪ ﺍﺫﻋــﺎﻥ‬

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‫‪۲۹۴‬‬ ‫ﮐﻨﻨﺪ ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﲤﺎﻣﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﻭﺍﺭﺩ ﺍﻳـﺮﺍﻥ ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ ﻭ ﺣﺘـﯽ‬ ‫ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﳕﯽﺩﺍﻧﺴﺘﻨﺪ ﺑﻠﮑﻪ ﲤﺎﻣﯽ ﺩﺳﺘﮕﺎﻩ ﺗـﺸﻴﻊ ﺻـﻔﻮﯼ ﺗﻮﺳـﻂ ﺗـﺎﺯﻩﻭﺍﺭﺩﺍﻥ‪ ‬ﻏﻴـ ﹺﺮ‬ ‫ﺍﻳﺮﺍﻧﯽ ﺷـﮑﻞ ﺩﺍﺩﻩ ﺷـﺪ ﻧـﻪ ﺗﻮﺳـﻂ ﺍﻳﺮﺍﻧﻴـﺎﻥ‪ .‬ﺍﻳﻨـﻬﺎ ﳕـﯽﺧﻮﺍﻫﻨـﺪ ﺍﺫﻋـﺎﻥ ﮐﻨﻨـﺪ ﮐـﻪ ﺧـﻮﺩ‪‬‬ ‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﻫﻴﭻ ﻧﻘﺸﯽ ﺩﺭ ﺗﺸﮑﻴﻞ ﺩﻭﻟﺖ ﺻﻔﻮﯼ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﺟﺰ ﺁﻧﮑـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺍﺯ‬ ‫ﻧﻮﺍﺩﮔﺎﻥ ﺷﻴﺦ ﺻﻔﯽ ﺍﻟﺪﻳﻦ ﺍﺭﺩﺑﻴﻠﯽ ﺑﻮﺩﻩ ﻭ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻣـﺎ ﳘـﮥ ﮐـﺴﺎﻧﯽ ﮐـﻪ‬

‫ﺍﻭ ﺭﺍ ﺷﺎﻩ ﺍﻳﺮﺍﻥ ﮐﺮﺩﻧﺪ ﺗﺮﮐﺎﻥ‪ ‬ﺁﻣﺪﻩ ﺍﺯ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻮﺩﻧﺪ ﻧﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ؛ ﻭ ﺳﭙﺲ ﳘﮥ ﮐﺴﺎﻧﯽ‬

‫ﮐﻪ ﻣﺬﻫﺐ ﺻﻔﻮﯼ ﺭﺍ ﺗﺪﻭﻳﻦ ﮐﺮﺩﻧـﺪ ﻋﺮ‪‬ـﺎﯼ ﺗـﺎﺯﻩﻭﺍﺭﺩ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﭘـﻴﺶ ﺍﺯ ﺁﻥ ﻫـﻴﭻﮔـﺎﻩ‬

‫ﺍﻳﺮﺍﻥ ﺭﺍ ﻧﺪﻳﺪﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺷــﺎﻩ ﺻــﻔﻮﯼ ﳘــﮥ ﺧــﺼﻮﺻﻴﺎﺕ ﺷــﺎﻫﺎﻥ ﺳــﺎﻣﯽ ﺩﻧﻴــﺎﯼ ﮐﻬــﻦ ﺭﺍ ﺩﺭ ﺧﻮﻳــﺸﱳ ﲨــﻊ‬

‫ﺩﺍﺷــﺖ‪ .‬ﺷــﺎﻫﺎﻥ ﺩﻧﻴــﺎﯼ ﮐﻬ ـﻦﹺ ﺳــﺎﻣﯽ ﻋﻤﻮ ‪‬ﻣــﺎ ﺍﻧﺒﻴــﺎﯼ ﮔﹸﺰﻳــﺪﮤ ﺁﲰــﺎﻥ ﻭ ﻣﺎﻟــﮏ ﺯﻣﻴﻨــﻬﺎ ﻭ‬

‫ﻣﺮﺩﻡ ﮐﺸﻮﺭﺷﺎﻥ ﺑﻮﺩﻧﺪ‪ .‬ﺷـﺎﻩ ﺻـﻔﻮﯼ ﻧﻴـﺰ ﳕﺎﻳﻨـﺪﮤ ﺧـﺪﺍ ﺩﺭ ﺭﻭﯼ ﺯﻣـﻴﻦ ﻭ ﻣﺮﺷـﺪ ﮐﺎﻣـﻞ ﻭ‬

‫ﻭﻟﯽ ﻣﻄﻠـﻖ ﺑـﻮﺩ ﮐـﻪ ﺍﺩﻋـﺎﯼ ﺍﺭﺗﺒـﺎﻁ ﻣـﺴﺘﻘﻴﻢ ﺑـﺎ ﻋـﺎﱂ ﻏﻴـﺐ ﺩﺍﺷـﺖ‪ .‬ﻓﺮﻣـﺎﻥ ﺷـﺎﻩ ﺻـﻔﻮﯼ‬

‫ﻣﺜــﻞ ﺷــﺎﻫﺎﻥ ﺳــﺎﻣﯽ ﺑــﺮﺍﯼ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ﺑــﻪ ﻣﺜﺎﺑــﮥ ﻓﺮﻣــﺎﻥ ﺁﲰــﺎﻧﯽ ﺑــﻮﺩ‪ ،‬ﻭ ﲣﻄــﯽ ﺍﺯ ﺁﻥ‬ ‫ﮔﻨـﺎﻫﯽ ﻧﺎﲞـﺸﻮﺩﻧﯽ ﺑـﻪﴰـﺎﺭ ﻣـﯽﺭﻓـﺖ ﮐـﻪ ﻫـﻢ ﳎـﺎﺯﺍﺕ ﺩﻧﻴـﺎﻳﯽ ﺭﺍ ﺩﺭﭘـﯽ ﺩﺍﺷـﺖ ﻭ ﻫــﻢ‬

‫ﮐﻴﻔﺮ ﺍﺧﺮﻭﯼ ﺭﺍ؛ ﺯﻳﺮﺍ ﻫﺮﮐﺲ ﺍﺯ ﺷﺎﻩ ﺻﻔﻮﯼ ﺍﻃﺎﻋـﺖ ﳕـﯽﮐـﺮﺩ ﻭ ﺩﺭ ﺳـﻠﮏ ﻣﺮﻳـﺪﺍﻥ ﺍﻭ‬ ‫ﻧﺒــﻮﺩ ﺑــﯽﺩﻳــﻦ ﻭ ﮐــﺎﻓﺮ ﴰــﺮﺩﻩ ﻣــﯽﺷــﺪ‪ ،‬ﻭ ﻋــﻼﻭﻩ ﺑــﺮ ﺁﻧﮑــﻪ ﻣــﯽﺑﺎﻳــﺴﺖ ﮐــﻪ ﺩﺭ ﺍﻳــﻦ ﺩﻧﻴــﺎ‬

‫ﺑﻪﺟﺮﻡ ﺑﯽﺩﻳﻨﯽ ﮐﺸﺘﻪ ﺷﻮﺩ ﺩﺭ ﺁﺧﺮﺕ ﻫﻢ ﺑﻪﺟﻬـﻨﻢ ﻣـﯽﺭﻓـﺖ‪ .‬ﺍﻳـﻦ ﺍﺯ ﺁﻥ ﺳـﺒﺐ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﺍﻥ ﺩﻳﻨﯽ ﺩﻭﻟﺖ ﺻﻔﻮﯼ ﻋﻤﻮﻣ‪‬ﺎ ﺍﺯ ﺍﻗﻮﺍﻡ ﺳﺎﻣﯽ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻣﻴـﺎﻥ ﺁ‪‬ـﺎ ﻫـﻴﭻ‬

‫ﺍﻳﺮﺍﻧــﯽﺋــﯽ ﻭﺟــﻮﺩ ﻧﺪﺍﺷــﺖ؛ ﻭ ﺗﺌــﻮﺭﯼ ﺳﻴﺎﺳــﯽ ﺭﺍ ﺑﺮﺍﺳــﺎﺱ ﳘــﺎﻥ ﻧﻈﺮﻳــﺎﺕ‪ ‬ﮐﻬــﻦ ﺍﻗــﻮﺍﻡ‬ ‫ﺳﺎﻣﯽ ﭘﺮﺩﺍﺧﺘﻨﺪ‪.‬‬

‫ﺗــﺸﮑﻴﻼﺕ ﺩﻳﻨــﯽ ﺻــﻔﻮﻳﻪ ﻧﻴــﺰ ﺷــﺒﺎﻫﺖ ﺗــﺎﻡ ﺑــﻪ ﺗــﺸﮑﻴﻼﺕ ﺩﻳﻨــﯽ ﺍﻗــﻮﺍﻡ ﺳــﺎﻣﯽ ﺩﺭ‬

‫ﺩﻧﻴﺎﯼ ﮐﻬﻦ ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺭﺃﺱ ﺍﻳﻦ ﺗﺸﮑﻴﻼﺕ‪ ‬ﻳﮏ ﻓﻘﻴﻬﯽ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﳕﺎﻳﻨـﺪﮤ‬ ‫ﻣﺴﺘﻘﻴﻢ ﺧﺪﺍﯼ ﺁﲰﺎﻧﯽ ﻧﺒﻮﺩ ﳕﺎﻳﻨﺪﮤ ﺍﻣﺎﻣﯽ ﺑﻮﺩ ﮐﻪ ﻣﺴﺘﻘﻴﻤ‪‬ﺎ ﺑﺎ ﺁﲰﺎﻥ ﺍﺭﺗﺒـﺎﻁ ﺩﺍﺷـﺖ‬

‫ﺣﯽ‪ ‬ﻭ ﳘﻪﺟﺎﺣﺎﺿﺮ ﻭ ﺑﺮ ﳘﻪ ﭼﻴﺰ ﻭ ﳘﻪ ﮐﺲ ﻧﺎﻇﺮ ﻭ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺑﻮﺩ‪ .‬ﺭﺋﻴﺲ ﻣﺬﻫﺐ‬ ‫ﻭ ‪‬‬

‫ﺩﺭ ﺩﺳـ ــﺘﮕﺎﻩ ﺗـ ــﺸﻴ ﹺﻊ ﺻـ ــﻔﻮﯼ ﺟـ ــﺎﯼ ﺍﻧﺒﻴـ ــﺎﯼ ﺳـ ــﺎﻣﯽ ﺩﻧﻴـ ــﺎﯼ ﮐﻬـ ــﻦ )ﭼـ ــﻪ ﮐﺎﻫﻨـ ــﺎﻥ ﺩﻭﺭﺍﻥ‬

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‫‪۲۹۵‬‬ ‫ﺁﺷﻮﺭﻳﻬﺎ ﻭ ﺑﺎﺑﻠﻴﻬـﺎ ﻭ ﭼـﻪ ﺍﻧﺒﻴـﺎﯼ ﺑﻨـﯽﺍﺳـﺮﺍﺋﻴﻞ( ﺭﺍ ﮔﺮﻓـﺖ‪ .‬ﺗـﺸﮑﻴﻼﺕ ﺳﻴﺎﺳـﯽ ﻭ ﺩﻳﻨـﯽ‬ ‫ﺻــﻔﻮﻳﻪ ﺗــﺸﮑﻴﻼﺕ ﺳــﺎﻣﯽﻫــﺎﯼ ﺩﻧﻴــﺎﯼ ﺑﺎﺳــﺘﺎﻥ ﺑــﻮﺩ‪ ،‬ﻭ ﻫــﻴﭻ ﺭﺑﻄــﯽ ﺑــﺎ ﺳــﻨﺘﻬﺎﯼ ﺍﻳﺮﺍﻧــﯽ‬ ‫ ﭼﻪ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ ﻭ ﭼﻪ ﺍﻳﺮﺍﻥ ﺍﺳﻼﻣﯽ ﻧﺪﺍﺷﺖ‪.‬‬

‫ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﻧﻪ ﺗﻨﻬﺎ ﳘﮥ ﺍﻧﺴﺎ‪‬ﺎ ﺑﻠﮑﻪ ﳘﮥ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻭﯼ ﺯﻣﻴﻦ ﺭﺍ ﺟﻠﻮﻩﺋﯽ‬

‫ﺍﺯ ﺫﺍﺕ ﺧﺪﺍ ﻣﯽﺩﺍﻧﺴﺖ‪ .‬ﺍﻳﻦ ﻧﮕﺮﺷﯽ ﺑﻮﺩ ﮐﻪ ﺯﺭﺗﺸﺖ ﺑﻪﺍﻳﺮﺍﻧﻴﺎﻥ ﺁﻣﻮﺧﺘـﻪ ﺑـﻮﺩ ﺳـﭙﺲ‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻨﻴﺎﻧﮕﺬﺍﺭ ﻣﺬﻫﺐ ﻣﻌﺘﺰﻟﻪ ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻨﻴﺎﻧﮕـﺬﺍﺭ ﻣﮑﺘـﺐ ﻓﮑـﺮﯼﹺ ﺍﺧـﻮﺍﻥ ﺍﻟـﺼﻔﺎ‬ ‫)ﺑﺎﻃﻨﻴــﻪ(‪ ،‬ﻭ ﭘــﺲ ﺍﺯ ﺁ‪‬ــﺎ ﻋﺎﺭﻓــﺎﻥ ﺑــﺰﺭﮒ ﺍﻳﺮﺍﻧــﯽ ﺍﺯ ﺑﺎﻳﺰﻳــﺪ ﺗــﺎ ﻋﻄــﺎﺭ ﻭ ﻣﻮﻟــﻮﯼ ﻭ ﺟــﺎﻣﯽ‬ ‫ﺑﻪﮔﻮﻧﮥ ﺩﻳﮕﺮﯼ ﺗﺸﺮﻳﺢ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺍﻣﺎ ﺩﺭ ﺗﺸﻴﻊ ﺻﻔﻮﯼ ﻓﻘﻴﻪ‪ ‬ﻋﺮﺑﯽﺩﺍﻥ ﳕﺎﻳﻨﺪﮤ ﺧﺪﺍﯼ ﺁﲰﺎﻥ ﺑـﻮﺩ‪ ،‬ﻭ ﻣـﺮﺩﻡ ﻣﻮﻇـﻒ‬

‫ﺑﻮﺩﻧﺪ ﮐﻪ ﻓﺮﻣﺎ‪‬ﺎﯼ ﺍﷲ ﺭﺍ ﺍﺯ ﺍﻭ ﺑﮕﻴﺮﻧﺪ ﻭ ﺍﺟﺮﺍ ﮐﻨﻨﺪ‪ ،‬ﻭ ﺑﻴﺴﺖ ﺩﺭ ﺻﺪ ﺩﺍﺭﻳﯽﺷﺎﻥ ﻭ ﺑﻪ‬

‫ﳘﻴﻦ ﻧﺴﺒﺖ ﺍﺯ ﺻﺎﻓﯽ ﺩﺭﺁﻣﺪ ﺳﺎﻻﻧﻪﺷﺎﻥ ﺭﺍ ﺑﻪﺍﻭ ﺑﺪﻫﻨﺪ‪ .‬ﻟـﺬﺍ ﺧ‪‬ﻤـﺲ ﻧﻴـﺰ ﮐـﻪ ﺩﺭ ﺍﺳـﻼﻡ‬

‫ﺑــﺮ ﻏﻨــﺎﻳﻢ ﺟﻨﮕــﯽ ﻣﻘــﺮﺭ ﺷــﺪﻩ ﺑــﻮﺩ ﻓﻘﻬــﺎﯼ ﺁﻣــﺪﻩ ﺍﺯ ﻟﺒﻨــﺎﻥ ﺑــﺎ ﺗﻌﺮﻳــﻒ ﻧــﻮﻳﻨﯽ ﻭﺍﺭﺩ ﻓﮑــﺮ‬

‫ﻣﺬﻫﺒﯽ ﻗﺰﻟﺒﺎﺷﺎﻥ ﮐﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﻣﻔﻬﻮﻡ ﻧﻮﻳﻨﯽ ﺑﺮﺍﯼ ﺧ‪‬ﻤﺲ ﺳﺎﺧﺘﻨﺪ‪ ،‬ﻭ ﻣﻘﺮﺭ ﮐﺮﺩﻧـﺪ ﮐـﻪ‬ ‫ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺑﺎﻳﺪ ﺑﻴﺴﺖﺩﺭﺻـﺪ‪ ‬ﺩﺍﺭﺍﻳـﯽﺷـﺎﻥ ﻭ ﺑـﻪﳘـﻴﻦ ﻧـﺴﺒﺖ ﺍﺯ ﺩﺭﺁﻣـﺪ ﺳـﺎﻻﻧﻪﺷـﺎﻥ ﺭﺍ‬ ‫ﺑﻪﺍﻳﻨﻬﺎ ﲢﻮﻳـﻞ ﺩﻫﻨـﺪ؛ ﺯﻳـﺮﺍ ﺍﻳﻨـﻬﺎ ﳕﺎﻳﻨـﺪﮤ ﺍﻣـﺎﻡﺍﻧـﺪ ﻭ ﺑﺎﻳـﺪ ﮐـﻪ ﺑـﻪﺍﻳـﺸﺎﻥ ﲢﻮﻳـﻞ ﺷـﻮﺩ‪.‬‬

‫ﺍﻟﺒﺘﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺍﮔﺮ ﺑﻪﺍﻳﻨﻬﺎ ﳕﯽﺩﺍﺩﻧﺪ ﻭﻟـﯽ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﺗﱪﺍﺋﻴـﺎﻥﹾ ﺧﻮﺩﺷـﺎﻥ ﺭﺍ ﺍﺯ ﻧﻈـ ﹺﺮ‬ ‫ﺷ ــﺮﻋﯽ ﻣﻮﻇ ــﻒ ﻣ ــﯽﺩﺍﻧ ــﺴﺘﻨﺪ ﮐ ــﻪ ﻫﺮﭼ ــﻪ ﺩﺍﺭﻧ ــﺪ )ﻳﻌﻨ ــﯽ ﻫﺮﭼ ــﻪ ﺍﺯ ﻣ ــﺮﺩﻡ ﺍﻳ ــﺮﺍﻥ ﺑ ــﻪﺯﻭﺭ‬

‫ﻣــﯽﮔﺮﻓﺘﻨــﺪ‪ /‬ﺍﺯ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﻏﻨﻴﻤــﺖ ﻣــﯽﮐﺮﺩﻧــﺪ( ﺑﻴــﺴﺖ ﺩﺭ ﺻــﺪﺵ ﺭﺍ ﺑــﻪﺍﻳﻨــﻬﺎ ﺑﺪﻫﻨــﺪ‪.‬‬ ‫ﳘــﻴﻦ ﺩﺭﺁﻣــﺪﻫﺎﯼ ﳒــﻮﻣﯽﹺ ﺧ‪‬ﻤــﺲ ﺑــﻮﺩ ﮐــﻪ ﻓﻘﻬــﺎﯼ ﻟﺒﻨــﺎﻧﯽﹺ ﺁﻣــﺪﻩ ﺑــﻪﺍﻳــﺮﺍﻥ ﺭﺍ ﺑــﻪﺯﻭﺩﯼ‬

‫ﺗﺒﺪﻳﻞ ﺑﻪﺳﻼﻃﻴﻦ ﻣﺎﻟﯽ ﮐﺮﺩ ﺗﺎ ﺟﺎﺋﯽ ﮐـﻪ ﺑﺮﺧـﯽ ﺍﺯ ﻓﻘﻴﻬـﺎﻥ‪ ‬ﺑﻠﻨﺪﭘﺎﻳـﻪ ﺩﺭ ﺩﻭﻟـﺖ ﺻـﻔﻮﯼ‬

‫ﺩﺍﺭﺍﺋﻴﻬﺎ ﻭ ﳑﺘﻠﮑﺎﺗﯽ ﮔﺎﻩ ﺑﻴﺸﺘﺮ ﺍﺯ ﺷﺎﻩ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﺩﺳ ــﺘﮕﺎﻩ ﻭ ﺗ ــﺸﮑﻴﻼﺗﯽ ﮐ ــﻪ ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﺍﺑ ــﺪﺍﻉ ﮐ ــﺮﺩ ﭘﺮﺩﺭﺁﻣ ــﺪﺗﺮﻳﻦ ﺩﺳ ــﺘﮕﺎﻩ ﻭ‬ ‫ﺗﺸﮑﻴﻼﺕ‪ ،‬ﻭ ﻃﺒﻘﮥ ﺭﻭﺣﻴﺎﻧﻴﺖ ﻧﻮﻇﻬﻮﺭﯼ ﮐﻪ ﺍﻭ ﺍﺳﺎﺳﺶ ﺭﺍ ﺩﺭ ﮐـﺸﻮ ﹺﺭ ﻣـﺎ ‪‬ـﺎﺩ ﺗـﺎ ﺍﻣـﺮﻭﺯ‬

‫ﺛﺮﻭﲤﻨﺪﺗﺮﻳﻦ ﻭ ﻣﺮﻓﻪﺗﺮﻳﻦ ﻭ ﻧﻴﺮﻭﻣﻨﺪﺗﺮﻳﻦ ﻭ ﭘﺮﻧﻔﻮﺫﺗﺮﻳﻦ ﻃﺒﻘﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻣﻬﻤﺘﺮﻳﻦ ﮐـﺎ ﹺﺭ ﺷـﻴﺦ ﻋﻠـﯽ ﮐﺮﮐـﯽ ﺑـﺮﺍﯼ ﺗﺌـﻮﺭﻳﺰﻩ ﮐـﺮﺩﻥ ﻋﻘﻴـﺪﮤ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ،‬ﺗـﺪﻭﻳﻦ‬

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‫‪۲۹۶‬‬ ‫ﺗﺌــﻮﺭﯼ ﻣﻮﺳــﻮﻡ ﺑــﻪ » ‪‬ﺗ ـ ‪‬ﻮ ﹼﻟٰﯽ ﻭ ‪‬ﺗ ‪‬ﺒ ـﺮ‪‬ﯼ« ﺑــﻮﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳــﻦ ﺯﻣﻴﻨــﻪ ﮐﺘــﺎﺑﯽ ﺑــﺎ ﻋﻨــﻮﺍﻥ » ‪‬ﻧ ﹶﻔﺤــﺎﺕ‪‬‬ ‫ﺟﺒـﺖ ﻭ ﻃـﺎﻏﻮﺕ ﮐـﻪ ﺷـﻴﺦ ﮐﺮﮐـﯽ‬ ‫ﻄـﺎﻏﻮﺕ« ﲢﺮﻳـﺮ ﮐـﺮﺩ‪ .‬ﹺ‬ ‫ﺍﻟﻼﻫﻮﺕ ﰲ ﹶﻟﻌـﻦﹺ ﺍﳉ‪‬ﺒـﺖ‪ ‬ﻭﺍﻟ ﹼ‬ ‫ﻟﻌﻨﺖ ﺑﻪﺁ‪‬ﺎ ﺭﺍ ﺗﻨﻬﺎ ﻭﺳﻴﻠﮥ ﺭﺍﻫﻴﺎﺑﯽ ﺑـﻪ ‪‬ـﺸﺖ ﻣﻌﺮﻓـﯽ ﮐـﺮﺩﻩ‪ ،‬ﺩﺭ ﺯﺑـﺎﻥ ﻗـﺮﺁﻥ ﺑـﻪ ﺑﺘـﻬﺎﯼ‬

‫ﻣﮑﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺷﻴﺦ ﮐﺮﮐﯽ ﺍﺑﻮﺑﮑﺮ ﺭﺍ ﺟﹺﺒﺖ ﻭ ﻋﻤﺮ ﺭﺍ ﻃﺎﻏﻮﺕ ﻧﺎﻣﻴـﺪ‪ .‬ﮔﻮﻳـﺎ ﺍﷲ‬

‫ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﭘﻴﺎﻣﱪ ﺧﱪ ﺩﺍﺩﻩ ﺑﻮﺩﻩ ﮐﻪ ﻣﺮﺩﻡ ﭘﺲ ﺍﺯ ﺍﻭ ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﺍﻳﻤﺎﻥ ﻣـﯽﺁﻭﺭﻧـﺪ‬

‫ﻭ ﺍﺯ ﺍﺳﻼﻡ ﺑﻴﺮﻭﻥ ﻣﯽﺭﻭﻧﺪ ﻭ ﺳﻨﯽ ﻣﯽﺷﻮﻧﺪ ﻭ ﺑﺎ ﺍﺳﻼﻡ ﻣﯽﺟﻨﮕﻨﺪ‪ .‬ﺍﻭ ﺩﺭ ﻧﻮﺷﺘﻪﻫـﺎﻳﺶ‬ ‫ﺑــﺎ ﺩﻻﻳــﻞ ﻭ ﺑــﺮﺍﻫﻴﻦ ﻭ ﺑــﺎ ﺁﻭﺭﺩﻥ‪ ‬ﺁﻳــﻪﻫــﺎﯼ ﻗــﺮﺁﻥ ﮐــﺎﻓﺮ ﺑــﻮﺩﻥ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﺭﺍ ﺑــﻪ ﺍﺛﺒــﺎﺕ‬

‫ﺭﺳﺎﻧﺪ‪ ،‬ﻭ ﺛﺎﺑﺖ ﮐﺮﺩ ﮐﻪ ﺍﻳﻦ ﺩﻭ ﺗﻦ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﻣﺴﻠﻤﻴﻦ ﺭﺍ ﭘﺲ ﺍﺯ ﭘﻴﺎﻣﱪ ﺑﻪ ﺑﺖﭘﺮﺳﺘﯽ‬

‫ﺑﺮﮔﺮﺩﺍﻧﻨﺪ ﻣﻨﺎﻓﻘﺎﻧﻪ ﻣﺴﻠﻤﺎﻥ ﺷﺪﻧﺪ ﻭ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺑﻪ ﭘﻴﺎﻣﱪ ﻧﺰﺩﻳﮏ ﮐﺮﺩﻧﺪ‪ ،‬ﻭ ﳘﻴﻨﮑـﻪ‬ ‫ﭘﻴﺎﻣﱪ ﺩﺭﮔﺬﺷﺖ ﻗﺪﺭﺕ ﺳﻴﺎﺳﯽ ﺭﺍ ﺑﻪﺍﳓﺼﺎﺭ ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩﻩ ﺍﺳﻼﻡ ﺭﺍ ﻣﻨﻬـﺪﻡ ﮐﺮﺩﻧـﺪ‪.‬‬

‫ﺍﻭ ﻧﻮﺷﺖ ﮐﻪ ﺳﻨﻴﺎﻥ ﭼﻮﻧﮑﻪ ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦﺩﻭ ﻫـﺴﺘﻨﺪ ﮐـﺎﻓﺮ ﻭ ﺑـﯽﺩﻳـﻦﺍﻧـﺪ ﻭ ﺑـﻪﻓﺮﻣـﺎﻥ ﺧـﺪﺍ‬

‫ﺑﺎﻳ ــﺪ ﺍﺯﺟﻬ ــﺎﻥ ﺑﺮﺍﻓﺘﻨ ــﺪ‪ .‬ﺍﻭ ﺑ ــﺮﺍﯼ ﺗﻮﺟﻴ ــﻪ ﺷ ــﺮﻋﯽ ﺍﻳ ــﻦ »ﺟﻬ ــﺎﺩ« ﺁﻳ ــﺎﺕ ﻗ ــﺮﺁﻥ ﺭﺍ ﮐ ــﻪ ﺩﺭ‬

‫ﺿﺮﻭﺭﺕ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﮐﺎﻓﺮﺍﻥ ﺁﻣﺪﻩ ﺑﻮﺩ ﺁﻭﺭﺩ ﻭ ﮔﻔﺖ ﮐﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺧﺪﺍ ﺩﺭﺑﺎﺭﮤ ﺳـﻨﻴﺎﻥ ﮔﻔﺘـﻪ‬ ‫ﺍﺳــﺖ‪ .‬ﺍﻭ ﮐــﻪ ﺷــﺎﻳﺪ ﺍﺯ ﺗــﺎﺭﻳﺦ ﺍﺳــﻼﻡ ﺁﮔــﺎﻫﯽﹺ ﺩﺭﺳــﺘﯽ ﻧﺪﺍﺷــﺘﻪ ﭼﻨــﺎﻥ ﭘﻨﺪﺍﺷــﺘﻪ ﺍﺳــﺖ ﮐــﻪ‬

‫ﻭﻗﺘــﯽ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﺟﺎﻧــﺸﻴﻨﯽ ﭘﻴــﺎﻣﱪ ﺭﺍ ﺍﺯ ﻋﻠــﯽ ﮐــﻪ ﻭﻟــﯽﻋﻬـﺪ‪ ‬ﭘﻴــﺎﻣﱪ ﺑــﻮﺩ ﻏــﺼﺐ‬

‫ﮐﺮﺩﻧﺪ ﻗﻠﻤﺮﻭ ﺍﺳﻼﻡ ﺑﺴﻴﺎﺭ ﮔﺴﺘﺮﺩﻩ ﺑﻮﺩ ﻭ ﺁ‪‬ﺎ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺗﺎ ﻣـﺴﻠﻤﻴﻦ ﺭﺍ ﮔﻤـﺮﺍﻩ ﮐﻨﻨـﺪ ﻭ‬

‫ﮐﻤــﻴﻦ ﭘﺪﺭﺍﻧــﺸﺎﻥ ﺭﺍ ﺍﺯ ﺧﺎﻧــﺪﺍﻥ ﭘﻴــﺎﻣﱪ ﺑﮕﻴﺮﻧــﺪ‪ .‬ﻧﻮﺷــﺘﻪﻫــﺎﯼ ﺍﻭ ﭼﻨــﺎﻥ ﺍﺳــﺖ ﮐــﻪ ﺍﻧﮕــﺎﺭ‬ ‫ﭘﻴــﺎﻣﱪ ﺩﺭ ﳘــﺎﻥ ﺁﻏــﺎﺯ ﺑﻌﺜــﺘﺶ ﭘﻴﺎﻣﱪﺷــﺎﻩ‪ ‬ﳘــﮥ ﻋﺮ‪‬ــﺎ ﻭ ﲞــﺶ ﻭﺳــﻴﻌﯽ ﺍﺯ ﺟﻬــﺎﻥ ﺑــﻮﺩﻩ ﻭ‬

‫ﻋﻠﯽ ﻧﻴﺰ ﺑﻪﻋﻨﻮﺍﻥ ﻭﻟﯽﻋﻬﺪ‪ ‬ﺍﻭ ﻣﻨـﺼﻮﺏ ﺷـﺪﻩ ﺑـﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﻭ ﺍﻧﮕـﺎﺭ ﳘـﺎﻥﮔﻮﻧـﻪ ﮐـﻪ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﻭ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ ﺑـﻪﺯﻭﺭ ﴰـﺸﻴﺮﺷﺎﻥ ﺳـﻨﻴﺎﻥ ﺍﻳـﺮﺍﻥ ﺭﺍ ﻣـﺴﻠﻤﺎﻥ ﮐﺮﺩﻧـﺪ ﭘﻴـﺎﻣﱪ ﻭ‬

‫ﻋﻠﯽ ﻧﻴﺰ ﺩﺭ ﺟﻨﮓ ﺑﺎ ﳐﺎﻟﻔﺎﻧﺸﺎﻥ ﭼﻨﺎﻥ ﻭﺿﻌﯽ ﺩﺍﺷﺘﻨﺪ‪.‬‬

‫ﺍﻭ ﺩﺭ ﮐﺘــﺎﺏﹺ »ﻧﻔﺤــﺎﺕ ﺍﻟﻼﻫــﻮﺕ« ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺭﺍ ﻣﻮﺳــﻮﯼ ﺍﺯ‬ ‫ﺗﺒﺎﺭ ﻣﻮﺳﺎ ﺍﻟﮑﺎﻇﻢ ﻭ ﳕﺎﻳﻨﺪﮤ ﺍﷲ ﻭ ﭘﻴﺎﻣﱪﮔﻮﻧﻪ ﻣﻌﺮﻓﯽ ﮐﺮﺩﻩ ﻭ ﺗﺄﮐﻴﺪ ﻣﯽﮐﻨﺪ ﮐﻪ ﺷﺎﻩ »ﺍﺯ‬

‫ﻳــﺎﻭﺭﯼ ﻣﻼﺋﮑــﻪ ﻭ ﺍﻧــﺲ ﻭ ﺟ ـﻦ‪ ‬ﺑﺮﺧــﻮﺭﺩﺍﺭ ﺍﺳــﺖ« ﻭ ﺍﻭ ﺍﺳــﺖ ﮐــﻪ ﻓﺮﺍﺩﺳــﺖ ﺍﺳــﺖ ﻭ ﳘــﮥ‬ ‫ﮐﺎﻓﺮﺍﻥ ﻭ ﺑﯽﺩﻳﻨﺎﻧﯽ ﮐﻪ ﺑﯽﺟﻬﺖ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺍﻫﻞ ﺳﻨﺖ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ ﻓﺮﻭﺩﺳـﺖﺍﻧـﺪ ﻭ ﺗـﺎ‬

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‫‪۲۹۷‬‬ ‫ﺭﻭﺯ ﻗﻴﺎﻣﺖ ﺑﺎﻳـﺪ ﺩﺭ ﺫﻟـﺖ ﲟﺎﻧﻨـﺪ‪ .‬ﻭ ﻣـﯽﻧﻮﻳـﺴﺪ ﮐـﻪ ﺍﺯ ﺯﻣـﺎﻥ ﺩﺭﮔﺬﺷـﺖ ﭘﻴـﺎﻣﱪ ﺗـﺎ ﮐﻨـﻮﻥ‬ ‫ﺳ ــﻠﻄﻨﺖ ﺩﺭ ﺩﺳ ــﺖ ﺑ ــﺪﺩﻳﻨﺎﻥ ﺑ ــﻮﺩﻩ؛ ﻭﻗﺘ ــﯽ ﭘﻴ ــﺎﻣﱪ ﺍﺯ ﺩﻧﻴ ــﺎ ﺭﻓ ــﺖ ﺁ‪ ‬ــﺎ ﻇﺎﳌﺎﻧ ــﻪ ﻣﻘ ــﺎﻡ‬ ‫ﺍﻣﻴﺮﺍﳌـ ــﺆﻣﻨﻴﻦ ﺭﺍ ﻏـ ــﺼﺐ ﮐﺮﺩﻧـ ــﺪ ﻭ ﺧﻮﺩﺷـ ــﺎﻥ ﺭﺍ ﺧﻠﻴﻔـ ــﮥ ﭘﻴـ ــﺎﻣﱪ ﻧﺎﻣﻴﺪﻧـ ــﺪ‪ ،‬ﺩﺭ ﺳـ ــﻘﻴﻔﮥ‬ ‫ﺑﻨــﯽﺳــﺎﻋﺪﻩ ﺑــﻪ ﺣﻴﻠــﻪ ﻣــﺮﺩﻡ ﺭﺍ ﻓﺮﻳﻔﺘــﻪ ﺍﺯ ﺭﺍﻩ ﺑــﻪﺩﺭ ﺑﺮﺩﻧــﺪ ﻭ ﺑــﻪﻧــﺎﺣﻖ ﺑــﺮ ﺟــﺎﯼ ﭘﻴــﺎﻣﱪ‬

‫ﻧﺸ ــﺴﺘﻨﺪ ﻭ ﻣ ــﺮﺩﻡ ﺭﺍ ﺑﺮﺿ ــﺪ ﺍﻣﻴﺮﺍﳌ ــﺆﻣﻨﻴﻦ ﺑﺮﺍﻧﮕﻴﺨﺘﻨ ــﺪ ﺯﻳ ــﺮﺍ ﺍﻣﻴﺮﺍﳌ ــﺆﻣﻨﻴﻦ ﭘ ــﺪﺭﺍﻥ ﻭ‬

‫ﺑــﺮﺍﺩﺭﺍﻥ ﻭ ﭘﺴﺮﺍﻧــﺸﺎﻥ ﺭﺍ ﮐــﺸﺘﻪ ﻭ ﺁ‪‬ــﺎ ﺭﺍ ﺑــﻪﺯﻭﺭ ﴰــﺸﻴ ‪‬ﺮ ﻣــﺴﻠﻤﺎﻥ ﮐــﺮﺩﻩ ﺑــﻮﺩ )ﺍﺑــﻮﺑﮑﺮ ﻭ‬ ‫ﻋﻤ ــﺮ ﺭﺍ ﻋﻠ ــﯽ ﺑ ــﻪﺯﻭﺭ ﴰ ــﺸﻴﺮ ﻣ ــﺴﻠﻤﺎﻥ ﮐ ــﺮﺩﻩ ﺑ ــﻮﺩ(‪ ،‬ﻟ ــﺬﺍ ﺍﺯ ﺍﻭ ﺩﺭ ﮐﻴﻨ ــﻪ ﺑﻮﺩﻧ ــﺪ؛ ﺭﺋ ــﻴﺲ‬

‫ﺑﻨﯽﺗﻴﻢ )ﻳﻌﻨﯽ ﺍﺑﻮﺑﮑﺮ( ﮐﻪ ﺟﺎﻧﺸﻴﻦ ﭘﻴﺎﻣﱪ ﺷﺪ ﺍﺯ ﮐﻮﺩﮐﯽ ﺗﺎ ﭘﻴﺮﯼ ﺑﺖ ﻣﯽﭘﺮﺳﺘﻴﺪ ﻭ ﺍﺯ‬

‫ﺍﻣﻮﺭ ﺩﻳﻦ ﻫﻴﭻ ﺁﮔﺎﻫﯽﺋﯽ ﻧﺪﺍﺷﺖ؛ ﻭ ﺁﻥ ﺣﺮﺍﻣﺰﺍﺩﮤ ﺑﯽﭘﺪﺭ ﻭ ﻣﺎﺩ ﹺﺭ ﻓﺮﻳﺒﮑﺎﺭﮤ ﺳﻴﺎﻫﮑﺎﺭﻩ‬

‫ﺍﺯ ﺑﻨﯽﻋﺪﯼ )ﻳﻌﻨﯽ ﻋﻤﺮ( ﮐﻪ ﮐﺴﯽ ﳕﯽﺩﺍﻧﺪ ﭘﺪﺭﺵ ﮐﻴﺴﺖ ﺩﺭ ﺷـﺮﻉ ﺩﺳـﺘﮑﺎﺭﯼ ﮐـﺮﺩ ﻭ‬ ‫ﭘﺎﺭﮤ ﺗﻦ ﭘﻴﺎﻣﱪ ﺭﺍ ﺁﻣﺎﺝ ﮐﻴﻨﻪ ﻗﺮﺍﺭ ﺩﺍﺩ؛ ﻭ ﻧﺮﻩﮔﺎﻭ ﺑﻨﯽﺍﻣﻴـﻪ )ﻳﻌﻨـﯽ ﻋﺜﻤـﺎﻥ( ﮐـﻪ ﺍﻣﻮﻳـﺎﻥ ﺭﺍ‬

‫ﺑــﺮ ﮔﹸــﺮﺩﮤ ﻣــﺴﻠﻤﻴﻦ ﺳــﻮﺍﺭ ﮐــﺮﺩ ﺩﴰﻨــﺎﻥ ﭘﻴــﺎﻣﱪ ﺭﺍ ﺗﻘﻮﻳــﺖ ﳕــﻮﺩ ﺗــﺎ ﺍﺯ ﻓﺮﺯﻧــﺪﺍﻥ ﻓﺎﻃﻤــﻪ‬

‫ﺍﻧﺘﻘﺎﻡ ﺑﮕﻴﺮﻧﺪ‪ ،‬ﻭ ﻋﺎﻗﺒـﺖ ﻫـﻢ ﺧـﻮﺩﺵ ﺑـﺎ ﳘـﺎﻥ ﴰـﺸﻴﺮﻫﺎﺋﯽ ﮐـﺸﺘﻪ ﺷـﺪ ﮐـﻪ ﻣـﺸﺮﮐﺎﻥ ﺭﺍ‬ ‫ﺩﺭ ﺑ‪‬ﺪﺭ ﮐﺸﺘﻪ ﺑﻮﺩﻧﺪ )ﺷﻮﺭﺷﻴﺎﻥ ﻣﺴﻠﻤﺎﻥﺷﺪﻩ ﺩﺭ ﺯﻣﺎﻥ ﻋﻤﺮ ﮐﻪ ﻋﺜﻤﺎﻥ ﺭﺍ ﮐـﺸﺘﻨﺪ ﳘﺎ‪‬ـﺎ‬

‫ﺑﻮﺩﻧﺪ ﮐﻪ ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ ﳘﺮﺍﻩ ﭘﻴﺎﻣﱪ ﻭ ﻋﻠﯽ ﺑﺎ ﺍﺑﻮﺳﻔﻴﺎﻥ ﺟﻨﮕﻴـﺪﻩ ﺑﻮﺩﻧـﺪ(‪ .‬ﻭ ﺗﻮﺿـﻴﺢ‬

‫ﻣﯽﺩﻫﺪ ﮐﻪ ﺍﻳﻦﮔﻮﻧﻪ ﺑﻮﺩ ﮐـﻪ ﮐـﺴﺎﻧﯽ ﮐـﻪ ﺁﺷـﮑﺎﺭﻩ ﻓـﺴﻖ ﻭ ﻓﺠـﻮﺭ ﻣـﯽﻭﺭﺯﻳﺪﻧـﺪ ﺍﻣـﻮﺭ ﺍﻳـﻦ‬ ‫ﺍﻣﺖ ﺭﺍ ﺩﺭ ﭼﻨﮕﺎﻝ ﺧﻮﺩﺷﺎﻥ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﺑﯽﺑﺘﻪﻫﺎﯼ ﺑﻨﯽﺍﻣﻴﻪ ﻓﺮﺯﻧـﺪﺍﻥ ﭘﻴـﺎﻣﱪ ﺭﺍ ﮐـﺸﺘﻨﺪ‪،‬‬

‫ﻭ ﭘـﺲ ﺍﺯ ﺁﻥ ﭘﻠﻴــﺪﻫﺎ ﺑﻨــﯽﻋﺒــﺎﺱ ﮐـﻪ ﳎﻮﺳــﺎﻥ ﺍﻳــﻦ ﺍﻣــﺖ ﺑﻮﺩﻧـﺪ )ﻳﻌﻨــﯽ ﺧﻠﻔــﺎﯼ ﻋﺒﺎﺳــﯽ‬

‫ﺩﻳــﻦ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺩﺍﺷــﺘﻨﺪ( ﺧﻼﻓــﺖ ﺭﺍ ﺑــﻪﺩﺳــﺖ ﮔﺮﻓﺘﻨــﺪ ﻭ ﺭﺍﻩ ﺁ‪‬ــﺎ ﺭﺍ ﺩﻧﺒــﺎﻝ ﮐﺮﺩﻧــﺪ؛ ﺑــﻪ‬ ‫ﺩﺭﻭﻍ ﺍﺩﻋــﺎ ﳕﻮﺩﻧــﺪ ﮐــﻪ ﭘﻴــﺎﻣﱪ ﺍﺯ ﺍﺑــﻮﺑﮑﺮ ﲤﺠﻴــﺪ ﮐــﺮﺩﻩ ﺍﺳــﺖ ﻭ ﺍﺣﺎﺩﻳــﺚ ﺩﺭﻭﻍ ﺩﺭ ﺍﻳــﻦ‬ ‫ﺑــﺎﺭﻩ ﺳــﺎﺧﺘﻨﺪ‪ ،‬ﻭﻟــﯽ ﻫــﺮ ﻣــﺴﻠﻤﺎﻥ ﺑــﺎ ﺍﻧــﺼﺎﻓﯽ ﻣــﯽﺩﺍﻧــﺪ ﮐــﻪ ﺍﺑــﻮﺑﮑﺮ ﻧــﻪ ﺩﻳــﻦ ﺩﺍﺷــﺖ ﻭ ﻧــﻪ‬

‫ﻋﻠـﻢ؛ ﺑﻠﮑــﻪ ﺳﺮﺍﺳــﺮ ﻋﻤــﺮﺵ ﺭﺍ ﺑــﻪ ﺑــﺖﭘﺮﺳــﺘﯽ ﺳــﭙﺮﯼ ﮐــﺮﺩ‪ .‬ﻭ ﻣــﯽﺍﻓﺰﺍﻳــﺪ ﮐــﻪ ﺁ‪‬ــﺎ ﭼﻨــﺎﻥ‬ ‫ﻣــﺮﺩﻡ ﺭﺍ ﮔﻤــﺮﺍﻩ ﮐﺮﺩﻧــﺪ ﮐــﻪ ﺣﺘــﯽ ﺑﺮﺧــﯽ ﺍﺯ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺍﺩﻋــﺎﯼ ﺷــﻴﻌﻪ ﺑــﻮﺩﻥ ﻣــﯽﮐﻨﻨــﺪ‬

‫)ﻳﻌﻨــﯽ ﺷــﻴﻌﻴﺎﻥ ﺯﻳــﺪﯼﹺ ﺍﻳــﺮﺍﻥ( ﻧﻴــﺰ ﭘﻨﺪﺍﺷــﺘﻨﺪ ﮐــﻪ ﻟﻌﻨــﺖ ﮐــﺮﺩﻥ ﻭ ﺩﺷــﻨﺎﻡ ﺩﺍﺩﻥ ﺑــﻪ ﺍﻳــﻦ‬ ‫ﭘﻠﻴــﺪﻫﺎ ﺟــﺎﺋﺰ ﻧﻴــﺴﺖ‪ .‬ﺍﻭ ﺳــﭙﺲ ﻳــﺎﺩﺁﻭﺭ ﻣــﯽﺷــﻮﺩ ﮐــﻪ ﺍﺯ ﺍﻳــﻦﺟﻬــﺖ ﺑــﻮﺩ ﮐــﻪ ﻣـﻦ ﺗــﺼﻤﻴﻢ‬

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‫‪۲۹۸‬‬ ‫ﮔﺮﻓﺘﻢ ﺗﺎ ﮐﺘﺎﺑﯽ ﺭﺍ ﺗﺄﻟﻴﻒ ﮐﻨﻢ ﻭ ﮐﻔﺮ ﻭ ﻓـﺴﻖ ﻭ ﻓﺠـﻮﺭ ﺍﻳﻨـﻬﺎ ﺭﺍ ﺍﺯ ﭘـﺮﺩﻩ ﺑﻴـﺮﻭﻥ ﺑﻴﻨـﺪﺍﺯﻡ ﻭ‬ ‫ﻟﺰﻭﻡ ﻟﻌﻨﺖ ﻭ ﺩﺷﻨﺎﻡ ﺑﻪﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺮ ﻣﺒﻨﺎﯼ ﺁﻧﭽﻪ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﻴـﺎﻥ ﳕـﺎﻳﻢ؛ ﻭ‬ ‫ﻫﺪﻓﻢ ﺍﺯ ﺍﻳﻦ ﮐﺎﺭ ﺧﻴﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺑﻪﺩﺭﮔﺎﻩ ﺍﷲ ﺗﻌﺎﻟٰﯽ ﻭ ﭘﻴﺎﻣﱪ ﻭ ﺍﻣﺎﻣﺎﻥ ﻣﻌـﺼﻮﻡ ﺗﻘـﺮﺏ‬

‫ﻳﺎﰈ ﻭ ﺑﻪ ﺍﻓﺮﺍﺯﻧـﺪﮤ ﺍﻳـﻦ ﭘـﺮﭼﻢ ﺩﻭﻟـﺖ ﺻـﻔﻮﯼ ﮐـﻪ ﺷـﺎﺧﮥ ﺩﺭﺧـﺖ ﺁ‪‬ـﺎ ﺍﺳـﺖ )ﻳﻌﻨـﯽ ﺷـﺎﻩ‬

‫ﺻﻔﻮﯼ ﺍﺯ ﻧﺴﻞ ﭘﻴﺎﻣﱪ ﻭ ﺍﻣﺎﻣﺎﻥ ﺍﺳﺖ( ﺧﺪﻣﺘﯽ ﮐﺮﺩﻩ ﺑﺎﺷﻢ‪ .‬ﻣـﻦ ﺍﮔـﺮ ﺗـﻮﺍﻥ ﴰـﺸﻴﺮ ﺯﺩﻥ‬

‫ﺭﺍ ﻧﺪﺍﺭﻡ ﺑﺎ ﺯﺑﺎﱎ ﻣﯽﺗﻮﺍﱎ ﮐﻪ ﺑﻪ ﺁ‪‬ﺎ ﻟﻌﻨﺖ ﮐﻨﻢ‪.‬‬

‫ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﭘ ــﺲ ﺍﺯ ﺍﻳ ــﻦ ﻣﻘﺪﻣ ــﻪ ﮐ ــﻪ ﻫﻔ ــﺖ ﺻ ــﻔﺤﻪ ﺍﺯ ﺁﻏ ــﺎﺯ ﮐﺘ ــﺎﺑﺶ ﺭﺍ ﺷ ــﺎﻣﻞ‬

‫ﻣــﯽﺷــﻮﺩ ﺑــﻪ ﺑﻴــﺎﻥ ﺿــﺮﻭﺭﺕ ﻟﻌﻨــﺖ ﮐــﺮﺩﻥ ﺑــﻪ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻭ ﭘﻴــﺮﻭﺍﻥ ﺁ‪‬ــﺎ ﻣــﯽﭘــﺮﺩﺍﺯﺩ ﻭ‬

‫ﺛﻮﺍﺑﯽ ﮐﻪ ﺍﻳﻦ ﻟﻌﻨـﺖ ﮐـﺮﺩﻥ ﻧـﺼﻴﺐ ﺷـﻴﻌﻪ ﻣـﯽﮐﻨـﺪ ﺭﺍ ﺑﻴـﺎﻥ ﻣـﯽﺩﺍﺭﺩ‪ .‬ﺁﻧﮕـﺎﻩ ﴰـﺎﺭﯼ ﺍﺯ‬

‫ﺁﻳ ــﺎﺗﯽ ﮐ ــﻪ ﺩﺭ ﻗ ــﺮﺁﻥ ﺑ ــﻪ ﺩﴰﻨ ــﺎﻥ ﺍﷲ ﻭ ﻇﺎﳌ ــﺎﻥ ﻭ ﻓﺎﺳ ــﻘﺎﻥ ﻭ ﮐ ــﺎﻓﺮﺍﻥ ﻭ ﻣ ــﺸﺮﮐﺎﻥ ﻟﻌﻨ ــﺖ‬ ‫ﻓﺮﺳﺘﺎﺩﻩ ﺭﺍ ﺩﺭ ﮐﻨﺎﺭ ﻫـﻢ ﻣـﯽﭼﻴﻨـﺪ ﺗـﺎ ﻧـﺸﺎﻥ ﺩﻫـﺪ ﮐـﻪ ﺍﷲ ﺩﺭ ﺯﻣـﺎﻥ ﭘﻴـﺎﻣﱪ ﺑـﻪ ﺍﻳﻨـﻬﺎ ﻟﻌﻨـﺖ‬

‫ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺑﺮ ﻫﺮ ﻣﺴﻠﻤﺎﻧﯽ ﻭﺍﺟﺐ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺁ‪‬ﺎ ﻟﻌﻨﺖ ﮐﻨﺪ ﺗـﺎ ﺭﺿـﺎﯼ ﺍﷲ‬ ‫ﻭ ﭘﻴ ــﺎﻣﱪ ﻭ ﻣﻌ ــﺼﻮﻣﻴﻦ ﻧ ــﺼﻴﺒﺶ ﺷ ــﻮﺩ ﻭ ﺑ ــﻪ ‪ ‬ــﺸﺖ ﺑ ــﺮﻭﺩ‪ .‬ﺳ ــﭙﺲ ﻳ ــﺎﺩﺁﻭﺭ ﻣ ــﯽﺷ ــﻮﺩ ﮐ ــﻪ‬ ‫ﺍﻣﻴﺮﺍﳌــﺆﻣﻨﻴﻦ ﻋﻠــﯽ ﺩﺭ ﻗﻨــﻮﺕ ﳕﺎﺯﻫــﺎﯼ ﻭﺍﺟــﺐ ﺑــﻪ ﳐﺎﻟﻔــﺎﻧﺶ ﻟﻌﻨــﺖ ﻣــﯽﻓﺮﺳــﺘﺎﺩ‪ ،‬ﻭ‬

‫ﻣﺸﺨ ـﺼ‪‬ﺎ ﺑــﻪ ﻫــﺮﺩﻭ ﺑ ـﺖ‪ ‬ﻗ ـﺮﻳﺶ ﻳﻌﻨــﯽ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻟﻌﻨــﺖ ﻣــﯽﻓﺮﺳــﺘﺎﺩ‪ ،‬ﻭ ﺍﮔــﺮ ﻟﻌﻨــﺖ‬

‫ﻓﺮﺳــﺘﺎﺩﻥ ﺑــﻪ ﺍﻳﻨــﻬﺎ ﻧــﻪ ﲞــﺸﯽ ﺍﺯ ﳕــﺎﺯ ﺑــﻮﺩ ﺍﻭ ﺍﻳــﻦ ﮐــﺎﺭ ﺭﺍ ﳕــﯽﮐــﺮﺩ‪ .‬ﻭ ﺍﻣــﺎﻡ ﺻــﺎﺩﻕ ﻧﻴــﺰ‬

‫ﻭﻗﺘ ــﯽ ﳕ ــﺎﺯﺵ ﺭﺍ ﲤ ــﺎﻡ ﻣ ــﯽﮐ ــﺮﺩ ﺑ ــﺮ ﺍﺑ ــﻮﺑﮑﺮ ﻭ ﻋﻤ ــﺮ ﻭ ﺩﻭ ﺗــﻦﹺ ﺩﻳﮕ ــﺮ ﺍﺯ ﻗﺮﻳ ــﺸﻴﻬﺎ ﻟﻌﻨ ــﺖ‬

‫ﻣﯽﻓﺮﺳـﺘﺎﺩ‪ .‬ﻟﻌﻨـﺖ ﻓﺮﺳـﺘﺎﺩﻥ ﺑـﻪ ﺍﻳﻨـﻬﺎ ﺍﺯ ﺗﻌـﺎﻟﻴﻢ ﻭ ﺷـﻌﺎﺋﺮ ﺍﺻـﻠﯽ ﺩﻳـﻦ ﺍﺳـﺖ ﻭ ﺷـﮏ ﺩﺭ‬ ‫ﺍﻳﻦ ﺑﺎﺭﻩ ﺟﺎﺋﺰ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻣﺴﺘﺤﻖ ﻟﻌﻨﺖﺍﻧـﺪ ﻭ ﺑﺎﻳـﺪ ﺑـﻪ ﺁ‪‬ـﺎ ﻟﻌﻨـﺖ ﺑـﺸﻮﺩ‪ .‬ﺍﷲ ﺗﻌـﺎﻟﯽ‬

‫ﳘﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﳏﺒﺖ ﺍﻭﻟﻴﺎﯼ ﺧﻮﺩﺵ ﺭﺍ ﻭﺍﺟﺐ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻟﻌﻨـﺖ ﻓﺮﺳـﺘﺎﺩﻥ ﺑـﻪ ﺩﴰﻨـﺎﻥ‬

‫ﺧﻮﺩﺵ ﺭﺍ ﻭﺍﺟﺐ ﺳﺎﺧﺘﻪ ﺍﺳﺖ ﻭ ﻫﺮﮐﻪ ﺑﺎ ﺍﻳﻦ ﻋﻘﻴـﺪﻩ ﳐـﺎﻟﻒ ﺑﺎﺷـﺪ ﺍﺯ ﻣﺆﻣﻨـﺎﻥ ﻧﻴـﺴﺖ‬ ‫)ﻳﻌﻨﯽ ﻫﺮﮐﻪ ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻟﻌﻨﺖ ﻧﮑﻨﺪ ﮐﺎﻓﺮ ﺍﺳـﺖ(‪ .‬ﺑﺮﺍﺋـﺖ ﺟ‪‬ـﺴﱳ ﺍﺯ ﺩﴰﻨـﺎﻥ ﺍﷲ‬ ‫ﲞﺸﯽ ﺍﺯ ﺍﻳﻤـﺎﻥ ﺍﺳـﺖ‪ ،‬ﻭ ﺍﷲ ﺗﻌـﺎﻟٰﯽ ﺭﻭﺯ ﻗﻴﺎﻣـﺖ ﺍﺯ ﮐـﺴﺎﻧﯽ ﮐـﻪ ﺍﺯ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﺗـﱪﯼ‬

‫ﳒﺴﺘﻪﺍﻧﺪ ﺑﺎﺯﺧﻮﺍﺳﺖ ﺧﻮﺍﻫﺪ ﮐﺮﺩ؛ ﻭ ﻗﺮﺁﻥ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﺗﺄﮐﻴﺪ ﳕﻮﺩﻩ ﺍﺳﺖ‪ .‬ﳘﺎﻥ ﮔﻮﻧﻪ‬

‫ﮐﻪ ﺗﻮﺣﻴﺪ ﻭ ﺍﻣﺎﻣﺖ ﺍﺯ ﺍﺻﻮﻝ ﺩﻳﻦ ﺍﺳﺖ ﺗﱪﯼ ﺟﺴﱳ ﺍﺯ ﺩﴰﻨـﺎﻥ ﺍﷲ ﻧﻴـﺰ ﭼﻨـﻴﻦ ﺍﺳـﺖ‪.‬‬

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‫‪۲۹۹‬‬ ‫ﮑﻠﱠﻔﯽ ﻭﺍﺟﺐ ﻭ ﻻﺯﻡ ﺍﺳﺖ‪.‬‬ ‫ﺗﱪﯼ ﺟﺴﱳ ﺍﺯ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﺑﺮ ﻫﺮ ﻣﺴﻠﻤﺎﻥ‪ ‬ﻣ ﹶ‬

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‫ﺷﻴﺦ ﮐﺮﮐﯽ ﺍﺩﺍﻣﻪ ﻣﯽﺩﻫﺪ ﮐﻪ ﮐﺴﺎﻧﯽ ﮐﻪ ﺻﻔﺖ ﺍﺻـﺤﺎﺏ ﭘﻴـﺎﻣﱪ ﮔﺮﻓﺘﻨـﺪ ﭘـﺲ ﺍﺯ‬ ‫ﭘﻴﺎﻣﱪ ﺑﺎ ﺍﺑﻮﺑﮑﺮ ﺑﻴﻌﺖ ﮐﺮﺩﻧﺪ ﻭ ﺍﺯ ﺩﻳﻦ ﺑﻴﺮﻭﻥ ﺷﺪﻧﺪ‪ .‬ﭘﻴـﺎﻣﱪ ﺩﺭ ﺯﻣـﺎﻥ ﺣﻴـﺎﺗﺶ ﺁ‪‬ـﺎ ﺭﺍ‬

‫ﻣــﯽﺷــﻨﺎﺧﺖ ﺯﻳــﺮﺍ ﺍﷲ ﺁ‪‬ــﺎ ﺭﺍ ﺑــﻪﺍﻭ ﺷﻨﺎﺳــﺎﻧﺪﻩ ﺑــﻮﺩ ﻭ ﺁﻳــﺎﺕ ﻗــﺮﺁﻥ ﺩﺭﺑــﺎﺭﮤ ﻣﻨــﺎﻓﻘﻴﻦ ﻧــﺎﺯﻝ‬

‫ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﻭﻟﯽ ﭘﻴﺎﻣﱪ ﺑﺎ ﺁ‪‬ﺎ ﮐﺎﺭﯼ ﻧﺪﺍﺷﺖ‪ .‬ﺁ‪‬ﺎ ﺩﺭ ﺣﻴﺎﺕ ﭘﻴﺎﻣﱪ ﺗﻈﺎﻫﺮ ﺑـﻪ ﻣـﺴﻠﻤﺎﻧﯽ‬

‫ﻣــﯽﮐﺮﺩﻧــﺪ ﻭﻟــﯽ ﭘــﺲ ﺍﺯ ﭘﻴــﺎﻣﱪ ﻣﺮﺗــﺪ ﺷــﺪﻧﺪ‪ .‬ﮐــﺴﺎﻧﯽ ﮐــﻪ ﻣــﯽﮔﻮﻳﻨــﺪ ﻧﺒﺎﻳــﺪ ﺑــﻪ ﺍﺻــﺤﺎﺏ‬

‫ﭘﻴـﺎﻣﱪ ﻟﻌﻨـﺖ ﻓﺮﺳــﺘﺎﺩ )ﻳﻌﻨـﯽ ﺷـﻴﻌﻴﺎﻥ ﺯﻳــﺪﯼﹺ ﺍﻳـﺮﺍﻥ( ﺳﺨﻨـﺸﺎﻥ ﺑﺎﻃــﻞ ﺍﺳـﺖ ﺯﻳـﺮﺍ ﻟﻌﻨــﺖ‬

‫ﻓﺮﺳﺘﺎﺩﻥ ﺑﻪ ﮐﺎﻓﺮﺍﻥ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﺩﻳﻦ ﺍﺳـﺖ‪ .‬ﺍﷲ ﺩﺭ ﻗـﺮﺁﻥ ﮔﻔﺘـﻪ ﮐـﻪ ﻫﺮﮐـﻪ ﺷـﺮﮎ ﺑـﻮﺭﺯﺩ‬ ‫ﻫـﺮ ﮐــﺎﺭ ﻧﻴﮑــﯽ ﮐــﻪ ﺍﳒـﺎﻡ ﺩﻫــﺪ ﺑــﺮ ﺑــﺎﺩ ﺍﺳــﺖ‪ .‬ﺍﺣـﺎﺩﻳﺜﯽ ﮐــﻪ ﺳــﻨﻴﺎﻥ ﺩﺭ ﲤﺠﻴــﺪ ﺍﺻــﺤﺎﺏ‬

‫ﭘﻴﺎﻣﱪ ﺍﺯ ﺯﺑﺎﻥ ﭘﻴﺎﻣﱪ ﺁﻭﺭﺩﻩﺍﻧﺪ ﲨﻠﮕﯽ ﺩﺭﻭﻍ ﻭ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﺣﺎﺩﻳـﺚ ﺭﺍ ﺟـﺎﻫﻼﻥ‬

‫ﮐﻮﺭﺩﻝ ﺟﻌﻞ ﮐﺮﺩﻩﺍﻧﺪ ﻭ ﺍﷲ ﺩﳍﺎﻳﺸﺎﻥ ﺭﺍ ﮐﻮﺭ ﮐـﺮﺩﻩ ﺑـﻮﺩﻩ ﺗـﺎ ﺑﺎﻃـﻞ ﺑﺒﺎﻓﻨـﺪ‪ .‬ﺁ‪‬ـﺎ ﻓﺎﻃﻤـﻪ‬

‫ﺭﺍ ﳎﺘﻬ ــﺪ ﳕ ــﯽﺩﺍﻧﻨ ــﺪ ﻭﻟ ــﯽ ﻋﺎﺋ ــﺸﻪ ﮐ ــﻪ ﮔﻔﺘ ــﻪ ﻃﻠﺤ ــﻪ ﻭ ﺯﺑﻴ ــﺮ ﻣ ــﺆﻣﻦ ﺑﻮﺩﻧ ــﺪ ﺭﺍ ﳎﺘﻬ ــﺪ‬ ‫ﻣــﯽﴰﺎﺭﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﺑــﺎ ﺟﻬﺎﻟﺘــﺸﺎﻥ ﻭﺟــﻮﺏ ﻟﻌﻨــﺖ ﻓﺮﺳــﺘﺎﺩﻥ ﺑــﻪ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﺭﺍ ﺍﻧﮑــﺎﺭ‬ ‫ﻣﯽﮐﻨﻨﺪ ﺩﺭ ﺣﺎﻟﯽ ﮐﻪ ﺍﷲ ﺗﻌﺎﻟﯽ ﺩﺭ ﻗﺮﺁﻥ ﺑﻪ ﻇﺎﳌﺎﻥ ﻟﻌﻨـﺖ ﻓﺮﺳـﺘﺎﺩﻩ ﺍﺳـﺖ )ﺩﺭ ﺍﻳﻨﺠـﺎ ﺍﻭ‬

‫ﺁﻳـﺎﺗﯽ ﺍﺯ ﻗـﺮﺁﻥ ﺭﺍ ﺁﻭﺭﺩﻩ ﮐـﻪ ﮔﻮﻳــﺎ ﺩﺭﺑـﺎﺭﮤ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﺍﺳــﺖ(‪ .‬ﻭ ﻳـﺎﺩﺁﻭﺭ ﻣـﯽﺷـﻮﺩ ﮐــﻪ‬

‫ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﺑﻪ ﻋﻠﯽ ﻇﻠﻢ ﮐﺮﺩﻧﺪ ﻭ ﺟﺎﻧﺸﻴﻨﯽ ﭘﻴـﺎﻣﱪ ﮐـﻪ ﺣـﻖ ﺍﻭ ﺑـﻮﺩ ﺭﺍ ﻏـﺼﺐ ﮐﺮﺩﻧـﺪ‬ ‫ﭘﺲ ﻇﺎﱂ ﺑﻮﺩﻧﺪ ﻭ ﻣﺸﻤﻮﻝ ﺣﮑﻢﹺ ﺍﻳﻦ ﺁﻳﺎﺕ ﺷﺪﻧﺪ؛ ﻭ ﻫﺮ ﻇﺎﳌﯽ ﻣﻠﻌﻮﻥ ﺍﺳﺖ‪.‬‬

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‫ﮐﺮﮐﯽ ﭘـﺲ ﺍﺯ ﺁﻥ ﺑـﺎ ﺁﻭﺭﺩﻥ ﺁﻳـﺎﺗﯽ ﺍﺯ ﻗـﺮﺁﻥ ﮐـﻪ ﻣـﯽﮔﻮﻳـﺪ ﺩﺭﺑـﺎﺭﮤ ﻋﻠـﯽ ﻧـﺎﺯﻝ ﺷـﺪﻩ‬

‫ﺍﺳﺖ ﻳﺎﺩﺁﻭﺭ ﻣﯽﺷﻮﺩ ﮐﻪ ﺳﻨﻴﺎﻥ‪ ‬ﮐﺎﻓ ﹺﺮ ﻓﺎﺟﺮ ﮐﻪ ﺩﴰﻦ ﺍﻣﻴﺮﺍﳌـﺆﻣﻨﻴﻦ ﻭ ﭘﻴـﺮﻭ ﺍﻣﺎﻣـﺎﻥ ﮐﻔـﺮ‬ ‫ﻭ ﺿــﻼﻟﺖﺍﻧــﺪ ﺍﻳــﻦ ﺁﻳــﺎﺕ ﻗــﺮﺁﻥ ﺭﺍ ﻗﺒــﻮﻝ ﻧﺪﺍﻧــﺪ ﻭ ﺁ‪‬ــﺎ ﺭﺍ ﲢﺮﻳــﻒ ﻣــﯽﮐﻨﻨــﺪ ﻭ ﻣــﺮﺩﻡ ﺭﺍ‬ ‫ﺑﻪﮔﻤﺮﺍﻫﯽ ﻣﯽﺍﻧﺪﺍﺯﻧﺪ‪ .‬ﺁ‪‬ﺎ ﻧﻪ ﺍﺯ ﺍﷲ ﺷﺮﻡ ﻣﯽﮐﻨﻨﺪ ﻭ ﻧﻪ ﺍﺯ ﭘﻴﺎﻣﱪ؛ ﻭ ﺍﺣﺎﺩﻳﺜﯽ ﺩﺭ ﺑﺎﺏ‬

‫ﻓﻀﺎﻳﻞ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻣﯽﺳﺎﺯﻧﺪ ﺗﺎ ﺑﻪﺧﻴﺎﻝ ﺧﺎﻡ ﺧﻮﺩﺷﺎﻥ ﺁ‪‬ﺎ ﺭﺍ ﻣﺴﻠﻤﺎﻥ ﺟﻠﻮﻩ ﺩﻫﻨﺪ‪.‬‬ ‫‪ .1‬ﻧﻔﺤﺎﺕ ﺍﻟﻼﻫﻮﺕ‪.۳۶ -۷ ،‬‬ ‫‪ .2‬ﳘﺎﻥ‪.۵۴ -۳۵ ،‬‬

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‫‪۳۰۰‬‬ ‫ﺁ‪‬ــﺎ ﺣﺘــﯽ ﺑــﻪ ﺩﺭﻭﻍ ﺍﺩﻋــﺎ ﻣــﯽﮐﻨﻨــﺪ ﮐــﻪ ﺍﺑــﻮﺑﮑﺮ ﺑــﻪ ﭘﻴــﺎﻣﱪ ﮐﻤــﮏ ﻣــﺎﻟﯽ ﻣــﯽﮐــﺮﺩ‪ .‬ﻭﻟــﯽ‬ ‫ﳘﻴﻦﻗﺪﺭ ﮐﻪ ﺑﺪﺍﻧﻴﻢ ﭘﻴﺎﻣﱪ ﻭﻗﺘـﯽ ﻣـﯽﺧﻮﺍﺳـﺖ ﻫﺠـﺮﺕ ﮐﻨـﺪ ﺷـﺘﺮﯼ ﺍﺯ ﺍﺑـﻮﺑﮑﺮ ﺧﺮﻳـﺪ ﻭ‬ ‫ﺍﺑﻮﺑﮑﺮ ‪‬ﺎﻳﺶ ﺭﺍ ﺍﺯ ﭘﻴﺎﻣﱪ ﮔﺮﻓﺖ ﺩﺭﻭﻍ ﺁ‪‬ﺎ ﺍﻓﺸﺎ ﻣﯽﺷﻮﺩ‪ .‬ﺍﺑﻮﺑﮑﺮ ﮐﻪ ﺑﺖ ﻣﯽﭘﺮﺳﺘﻴﺪ‬

‫ﭼــﻪﮔﻮﻧــﻪ ﳑﮑــﻦ ﺍﺳــﺖ ﮐــﻪ ﺩﻭﺳــﺖ ﭘﻴــﺎﻣﱪ ﺑﺎﺷــﺪ؟ ﳑﮑــﻦ ﻧﻴــﺴﺖ ﮐــﻪ ﭘﻴــﺎﻣﱪ ﺑــﺎ ﮐــﺴﯽ‬ ‫ﺩﻭﺳﺘﯽ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺩﴰﻦ ﺍﷲ ﺑﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﻟـﻴﮑﻦ ﺍﻣﻴﺮﺍﳌـﺆﻣﻨﻴﻦ ﻋﻠـﯽ ﻫـﻴﭻﮔـﺎﻩ ﺑـﺖ‬ ‫ﻧﭙﺮﺳﺘﻴﺪﻩ ﺑﻮﺩ ﻭ ﻣﻌﺼﻮﻡ ﺑﻮﺩ ﻭ ﺍﷲ ﺍﻭ ﺭﺍ ﺑﻪﺟﺎﻧﺸﻴﻨﯽ ﭘﻴﺎﻣﱪ ﻣﻨﺼﻮﺏ ﮐﺮﺩ ﻭ ﺍﻭ ﺭﺍ ﻣﻮﻻﯼ‬

‫ﻣﺴﻠﻤﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﭼﻪ ﺳﺎﺑﻘﻪﺋﯽ ﺩﺭ ﺍﺳﻼﻡ ﺩﺍﺷﺘﻪﺍﻧﺪ ﮐﻪ ﺳﻨﻴﺎﻥ ﻣﺘﻌﺼﺐ‬

‫ﻣﯽﮔﻮﻳﻨﺪ ﺩﺍﺭﺍﯼ ﺳﺎﺑﻘﻪ ﺑﻮﺩﻩﺍﻧﺪ؟ ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ ﺍﻣﻴﺮﺍﳌﺆﻣﻨﻴﻦ ﺑﻮﺩ ﮐـﻪ ﺁﻥﳘـﻪ ﮐـﺎﻓﺮﺍﻥ‬

‫ﺭﺍ ﮐــﺸﺖ‪ ،‬ﻭ ﴰــﺎﺭ ﮐــﺎﻓﺮﺍﻧﯽ ﮐــﻪ ﺍﻭ ﮐــﺸﺖ ﺑــﻪ ﴰــﺎﺭ ﮐــﺎﻓﺮﺍﻧﯽ ﺑــﻮﺩ ﮐــﻪ ﻣﻼﺋﮑــﻪ ﮐــﺸﺘﻨﺪ‬ ‫)ﻳﻌﻨــﯽ ﮐــﺎﻓﺮﺍﻧﯽ ﮐــﻪ ﺩﺭ ﺟﻨــﮓ ﺑــﺪﺭ ﮐــﺸﺘﻪ ﺷــﺪﻧﺪ ﻳــﺎ ﺑــﻪﺩﺳــﺖ ﻋﻠــﯽ ﺑــﻮﺩ ﻳــﺎ ﺑــﻪ ﺩﺳــﺖ‬

‫ﻣﻼﺋﮑﻪ(‪ .‬ﻭﻟﯽ ﺍﺯ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﺩﺭ ﺟﻨﮓ ﺑﺪﺭ ﻫﻴﭻ ﺧﱪﯼ ﻧﺒﻮﺩ ﻭ ﻧﺎﻣﯽ ﺍﺯ ﺁ‪‬ﺎ ﺑـﻪﻣﻴـﺎﻥ‬

‫ﻧﻴﺎﻣــﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺟﺎﻫــﺎﯼ ﺩﻳﮕــﺮ ﻧﻴــﺰ ﭼﻨــﻴﻦ ﺑــﻮﺩ ﻭ ﺍﮔــﺮ ﻫــﻢ ﳘــﺮﺍﻩ ﭘﻴــﺎﻣﱪ ﻣــﯽﺭﻓﺘﻨــﺪ ﺩﺭ‬

‫ﻣﻴﺎﻧﮥ ﺟﻨﮓ ﻣﯽﮔﺮﻳﺨﺘﻨﺪ ﺗﺎ ﻣﺴﻠﻤﻴﻦ ﺷﮑﺴﺖ ﻳﺎﺑﻨﺪ‪ .‬ﻫﻴﭻﮐـﺪﺍﻡ ﺍﺯ ﻣﻮﺭﺧـﺎﻥ ﻭ ﳏـﺪﺛﺎﻥ‬ ‫ﻧﮕﻔﺘﻪﺍﻧﺪ ﮐﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﮐﺎﺭﯼ ﺳﻮﺩﻣﻨﺪ ﺑﺮﺍﯼ ﺍﺳﻼﻡ ﮐﺮﺩﻩﺍﻧﺪ؛ ﻭ ﺍﻳـﻦ ﻣﺘﻌـﺼﺒﺎﻥ ﮐـﻪ‬

‫ﻣــﺪﻋﯽ ﺧــﺪﻣﺖ ﺁ‪ ‬ــﺎ ﺑــﻪ ﺍﺳ ــﻼﻡﺍﻧــﺪ ﺩﺭﻭﻍ ﻭ ﺑﺎﻃ ــﻞ ﺁﻭﺭﺩﻩﺍﻧــﺪ‪ .‬ﻣﮕ ــﺮ ﻋﺒــﺪﺍﻟﺮﲪﺎﻥ ﭘ ــﺴﺮ‬ ‫ﺍﺑــﻮﺑﮑﺮ ﺩﺭ ﺟﻨــﮓ ﺑــﺪﺭ ﺑــﺎ ﭘﻴــﺎﻣﱪ ﳒﻨﮕﻴــﺪ؟ ﻫــﺮ ﭘــﺴﺮﯼ ﺑــﻪﺭﺍﻩ ﭘــﺪﺭﺵ ﻣــﯽﺭﻭﺩ‪ .‬ﺍﺑــﻮﺑﮑﺮ‬ ‫ﻇﺎﱂ ﻭ ﻣﻠﻌﻮﻥ ﺑﻮﺩ‪ ،‬ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﻧﻴﺰ ﻇﺎﱂﺍﻧﺪ ﻭ ﻧﺼﻴﺒﯽ ﺍﺯ ﺍﻳﻤﺎﻥ ﻭ ﺍﺳﻼﻡ ﻧﱪﺩﻩﻧﺪ‪.‬‬

‫‪١‬‬

‫ﺍﻭ ﭘ ــﺲ ﺍﺯ ﺍﺑ ــﻮﺑﮑﺮ ﻭ ﻋﻤ ــﺮ ﺑ ــﻪ ﻋﺎﺋ ــﺸﻪ ﻣ ــﯽﭘ ــﺮﺩﺍﺯﺩ ﻭ ﻣ ــﯽﻧﻮﻳ ــﺴﺪ ﮐ ــﻪ ﺳ ــﻨﻴﺎﻥ ﺍﺩﻋ ــﺎ‬

‫ﻣــﯽﮐﻨﻨــﺪ ﮐــﻪ ﻋﺎﺋــﺸﻪ ﺑــﻪ ﺍﺟﺘــﻬﺎﺩ‪ ‬ﺧــﻮﺩﺵ ﻋﻤــﻞ ﮐــﺮﺩ؛ ﻭﻟــﯽ ﺍﺩﻋﺎﻳــﺸﺎﻥ ﺑﺎﻃــﻞ ﺍﺳــﺖ ﺯﻳــﺮﺍ‬ ‫ﻋﺎﺋــﺸﻪ ﻣﻠﻌــﻮﻥ ﺑــﻮﺩ ﺑــﻪﺁﻥ ﺳــﺒﺐ ﮐــﻪ ﺑﺮﺿــﺪ ﺍﻣﻴﺮﺍﳌــﺆﻣﻨﻴﻦ ﺻــﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴــﻪ ﺟﻨﮕﻴــﺪ ﺩﺭ‬

‫ﺣــﺎﻟﯽ ﮐــﻪ ﻣــﯽﺩﺍﻧــﺴﺖ ﮐــﻪ ﭘﻴــﺎﻣﱪ ﺑــﻪ ﻋﻠــﯽ ﮔﻔﺘــﻪ ﺑــﻮﺩﻩ ﮐــﻪ ﻫﺮﮐــﻪ ﺑــﺎ ﺗــﻮ ﲜﻨﮕــﺪ ﺑــﺎ ﻣــﻦ‬ ‫ﺟﻨﮕﻴﺪﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﻋﺎﺋﺸﻪ ﮐﺎﻓﺮ ﻭ ﻣﻠﻌﻮﻥ ﺍﺳﺖ‪.‬‬ ‫ﺳ ــﭙﺲ ﺑ ــﻪ ﺭﺩ ﻧﻈﺮﻳ ــﮥ ﺿ ــﺮﻭﺭﺕ ﺍﻧﺘﺨ ــﺎﺑﯽ ﺑ ــﻮﺩﻥ ﻣﻘ ــﺎﻡ ﺍﻣﺎﻣ ــﺖ ﻭ ﺗﺜﺒﻴ ــﺖ ﻧﻈﺮﻳ ــﮥ‬ ‫‪ .1‬ﳘﺎﻥ‪.۷۰ -۵۴ ،‬‬

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‫‪۳۰۱‬‬ ‫ﺍﻧﺘــﺼﺎﺑﯽ ﺑــﻮﺩﻥ‪ ‬ﺍﻣــﺎﻡ ﻣــﯽﭘــﺮﺩﺍﺯﺩ ﻭ ﻣــﯽﻧﻮﻳــﺴﺪ ﮐــﻪ ﺳــﻨﻴﺎﻥ ﺍﺩﻋــﺎ ﻣــﯽﮐﻨﻨــﺪ ﮐــﻪ ﺍﻣــﺎﻡ ﺑﺎﻳــﺪ‬ ‫ﺑﻪﺍﲨﺎﻉ ﺁﺭﺍﯼ ﻣﺴﻠﻤﻴﻦ ﺗﻌﻴﻴﻦ ﺷﻮﺩ‪ ،‬ﻭ ﺑﺮ ﺍﻳـﻦ ﺍﺳـﺎﺱ ﺍﺳـﺖ ﮐـﻪ ﺍﺑـﻮﺑﮑﺮ ﻣﻠﻌـﻮﻥ ﺭﺍ ﺍﻣـﺎﻡ‬ ‫ﻣــﯽﺩﺍﻧﻨــﺪ ﺯﻳــﺮﺍ ﺩﺭ ﺳــﻘﻴﻔﻪ ﺑﻨــﯽﺳــﺎﻋﺪﻩ ﺍﻧﺘﺨــﺎﺏ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﻭﻟــﯽ ﺍﺯ ﻳــﺎﺩ ﻣــﯽﺑﺮﻧــﺪ ﮐــﻪ‬

‫ﻓﺎﻃﻤﻪ ﮐﻪ ﭘﺎﺭﮤ ﺗﻦ ﭘﻴﺎﻣﱪ ﺑﻮﺩ ﺑـﺎ ﺍﻧﺘﺨـﺎﺏ ﺍﺑـﻮﺑﮑﺮ ﳐﺎﻟﻔـﺖ ﻭﺭﺯﻳـﺪ ﺯﻳـﺮﺍ ﺍﺑـﻮﺑﮑﺮ ﻣﻠﻌـﻮﻥ‬ ‫ﺑــﻮﺩ‪ .‬ﺯﺷــﺖﺗــﺮﻳﻦ ﮐــﺎﺭﯼ ﮐــﻪ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﮐﺮﺩﻧــﺪ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﺍﺯ ﺍﻣﻴﺮﺍﳌــﺆﻣﻨﻴﻦ ﻋﻠــﯽ‬

‫ﺧﻮﺍﺳـﺘﻨﺪ ﮐـﻪ ﺑـﺎ ﺁ‪‬ـﺎ ﺑﻴﻌـﺖ ﮐﻨـﺪ‪ .‬ﺳــﻨﻴﺎﻥ ﮐـﻪ ﺧﻼﻓـﺖ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﺭﺍ ﻗﺒـﻮﻝ ﺩﺍﺭﻧــﺪ ﺍﺯ‬ ‫ﺭﻭﯼ ﺟﻬﺎﻟﺘ ــﺸﺎﻥ ﺍﷲ ﺭﺍ ﺗﮑ ــﺬﻳﺐ ﻣ ــﯽﮐﻨﻨ ــﺪ‪ .‬ﺍﺑ ــﻮﺑﮑﺮ ﻭ ﻋﻤ ــﺮ ﺑ ــﺎ ﺍﺩﻋ ــﺎﯼ ﺁﻧﮑ ــﻪ ﺟﺎﻧ ــﺸﻴﻦ‬

‫ﭘﻴﺎﻣﱪﻧﺪ ﺑـﻪ ﭘﻴـﺎﻣﱪ ﻧﻴـﺰ ﻇﻠـﻢ ﮐﺮﺩﻧـﺪ ﺯﻳـﺮﺍ ﺑـﻪﻧـﺎﺣﻖ ﻭ ﻧـﺎﺭﻭﺍ ﺩﺭ ﺟـﺎﯼ ﺍﻭ ﻧﺸـﺴﺘﻨﺪ‪ .‬ﻇﻠﻤـﯽ‬ ‫ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻦ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻧﻴـﺴﺖ‪ .‬ﺁ‪‬ـﺎ ﺑـﺎ ﻧﺸﺴﺘﻨـﺸﺎﻥ ﺩﺭ ﺟـﺎﯼ ﭘﻴـﺎﻣﱪ ﺑـﻪ ﺍﻣـﺖ ﻧﻴـﺰ ﻇﻠـﻢ‬

‫ﮐﺮﺩﻧــﺪ‪ ،‬ﺯﻳــﺮﺍ ﺍﺣﮑــﺎﻡ ﺷــﺮﻉ ﺭﺍ ﳕــﯽﺩﺍﻧــﺴﺘﻨﺪ ﻭ ﺑــﺮ ﺍﺳــﺎﺱ ﻫــﻮﺍﯼ ﻧﻔــﺲ ﺧﻮﺩﺷــﺎﻥ ﺣﮑــﻢ‬ ‫ﺭﺍﻧﺪﻧﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﮔﻤﺮﺍﻩ ﮐﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﭼﻮﻧﮑﻪ ﺍﺣﮑﺎﻡ ﺷﺮﻉ ﺭﺍ ﳕﯽﺷـﻨﺎﺧﺘﻨﺪ ﺯﻭﺍﺝ ﻣﺘﻌـﻪ‬

‫)ﺻـﻴﻐﻪ ﮐـﺮﺩﻥ‪ ‬ﺯﻧـﺎﻥ( ﺭﺍ ﲢـﺮﻳﻢ ﮐﺮﺩﻧـﺪ ﻭ ﮐـﺴﺎﻧﯽ ﺍﺯ ﻗﺒﻴـﻞ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﮐـﻪ ﺣﮑـﻢ ﺷــﺮﻉ ﺭﺍ‬

‫ﻣﯽﺩﺍﻧـﺴﺘﻨﺪ ﺍﺯ ﺑـﻴﻢ ﺁ‪‬ـﺎ ﺯﺑـﺎﻥ ﺩﺭ ﮐـﺎﻡ ﮐـﺸﻴﺪﻧﺪ ﻭ ﭼﻴـﺰﯼ ﻧﮕﻔﺘﻨـﺪ‪ .‬ﮐـﺴﯽ ﮐـﻪ ﺷﺨـﺼﻴﺖ‬ ‫ﺟﻠﻴــﻞ ﺍﻟﻘــﺪﺭﯼ ﻣﺜــﻞ ﺍﺑــﻦ ﻋﺒــﺎﺱ ﺍﺯ ﺍﻭ ﺑﺘﺮﺳــﺪ ﺣﻘﻴﻘ ‪‬ﺘــﺎ ﮐــﻪ ﮐــﺎﻓﺮ ﻭ ﻓﺎﺳــﺪ ﻭ ﻓــﺎﺟﺮ ﻭ ﻇــﺎﱂ‬

‫ﺑـﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﭼــﻪ ﻓـﺴﺎﺩ ﻭ ﻇﻠﻤــﯽ ﺑــﻴﺶ ﺍﺯ ﺍﻳــﻦ ﮐـﻪ ﺁ‪‬ــﺎ ﺑﺎﻋــﺚ ﻗﺘـﻞ ﺍﻣــﺎﻡ ﺣــﺴﻴﻦ ﺷــﺪﻧﺪ ﻭ‬

‫ﺷ ــﺎﻋﺮ ﮔﻔﺘ ــﻪ ﮐ ــﻪ »ﺍﻣـ ـﺎﻡ ﺣ ــﺴﻴﻦ ﺩﺭ ﳘ ــﺎﻥ ﺭﻭﺯﯼ ﮐ ــﺸﺘﻪ ﺷ ــﺪ ﮐ ــﻪ ﺍﺑ ــﻮﺑﮑﺮ ﺭﺍ ﺩﺭ ﺳ ــﻘﻴﻔﻪ‬

‫ﺍﻧﺘﺨ ــﺎﺏ ﮐﺮﺩﻧ ــﺪ«‪ .‬ﺍﺑ ــﻮﺑﮑﺮ ﻭ ﻋﻤ ــﺮ ﺑ ــﻪ ﻓﺎﻃﻤ ــﻪ ﻇﻠ ــﻢ ﮐﺮﺩﻧ ــﺪ ﻭ ﻣﻴ ــﺮﺍﺙ ﭘﻴ ــﺎﻣﱪ ﺭﺍ ﺑ ــﻪ ﺍﻭ‬ ‫ﻧﺪﺍﺩﻧـﺪ‪ ،‬ﻭ ﻫﺮﮐـﻪ ﺑــﻪ ﻓﺎﻃﻤـﻪ ﻇﻠـﻢ ﮐــﺮﺩﻩ ﺑﺎﺷـﺪ ﻣﻠﻌــﻮﻥ ﺍﺳـﺖ‪ .‬ﻗـﺮﺁﻥ ﻭ ﺍﻫــﻞ ﺑﻴـﺖ ﭘﻴــﺎﻣﱪ ﻭ‬

‫ﻓﺎﻃﻤﻪ ﻭ ﺣﺴﻦ ﻭ ﺣﺴﻴﻦ ﺑﺎ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﳐﺎﻟﻒ ﺑﻮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺩﻟﻴﻞ ﮐﻔﺮ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ‬ ‫ﺍﺳــﺖ‪ .‬ﳘــﮥ ﺍﺻــﺤﺎﺏ ﭘﻴــﺎﻣﱪ ﮐــﻪ ﺑــﺎ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﳐﺎﻟﻔــﺖ ﻧﮑﺮﺩﻧــﺪ ﮐــﺎﻓﺮ ﺷــﺪﻧﺪ‪ .‬ﭼــﻪ‬

‫ﻇﻠﻤﯽ ﺑـﻴﺶ ﺍﺯ ﺍﻳـﻦ ﮐـﻪ ﻭﻗﺘـﯽ ﺍﻣﻴﺮﺍﳌـﺆﻣﻨﻴﻦ ﺍﺯ ﺑﻴﻌـﺖ ﺑـﺎ ﺍﺑـﻮﺑﮑﺮ ﺧـﻮﺩﺩﺍﺭﯼ ﳕـﻮﺩ ﻋﻤـﺮ‬ ‫ﲨﻌﯽ ﺍﺯ ﺍﺻﺤﺎﺏ ﭘﻴﺎﻣﱪ ﺭﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﻫﻴﺰﻡ ﺑﻪ ﺩ ﹺﺭ ﺧﺎﻧﮥ ﻓﺎﻃﻤـﻪ ﺑـﺮﺩ ﺗـﺎ ﺧﺎﻧـﮥ ﻓﺎﻃﻤـﻪ ﺭﺍ‬ ‫ﺑﻪﺁﺗﺶ ﺑﮑﺸﺪ؟ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﯽ ﺑﻮﺩ ﮐﻪ ﳘﻪ ﻣـﯽﺩﺍﻧـﺴﺘﻨﺪ ﮐـﻪ ﭘﻴـﺎﻣﱪ ﮔﻔﺘـﻪ ﻫﺮﮐـﻪ ﻓﺎﻃﻤـﻪ‬

‫ﺭﺍ ﺑﻴﺎﺯﺍﺭﺩ ﻣﺮﺍ ﺁﺯﺭﺩﻩ ﺍﺳﺖ ﻭ ﻫﺮﮐﻪ ﻓﺎﻃﻤﻪ ﺭﺍ ﺑﻪ ﺧﺸﻢ ﺁﻭﺭ‪‬ﺩ ﻣـﺮﺍ ﺑـﻪﺧـﺸﻢ ﺁﻭﺭﺩﻩ ﺍﺳـﺖ‪ ،‬ﻭ‬

‫ﺧﺸﻢ ﻓﺎﻃﻤﻪ ﺧﺸﻢ ﺍﷲ ﺍﺳﺖ‪ .‬ﺁ‪‬ﺎ ﻧﻪ ﺣﻖ ﺣﺮﻣﺖ ﻓﺎﻃﻤﻪ ﺭﺍ ﻧﮕﺎﻩ ﺩﺍﺷـﺘﻨﺪ ﻧـﻪ ﺣـﻖﹺ ﻧﺒـﻮﺕ‬

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‫‪۳۰۲‬‬ ‫ﭘﻴﺎﻣﱪ ﺭﺍ؛ ﻟﺬﺍ ﺍﺯ ﺁﺯﺍﺭ ﺭﺳﺎﻧﺪﻥ ﺑﻪ ﻓﺎﻃﻤﻪ ﻭ ﺍﻣﻴﺮﺍﳌﺆﻣﻨﻴﻦ ﺧﻮﺩﺩﺍﺭﯼ ﳕﯽﮐﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﺑﺎ‬ ‫ﺁﺯﺭﺩﻥ ﻓﺎﻃﻤﻪ ﭘﻴﺎﻣﱪ ﺭﺍ ﺁﺯﺭﺩﻧﺪ‪ ،‬ﻭ ﭘﻴﺎﻣﱪ ﮔﻔﺘﻪ ﮐﻪ ﻓﺎﻃﻤﻪ ﭘﺎﺭﮤ ﺗﻦ ﻣـﻦ ﺍﺳـﺖ ﻫﺮﮐـﻪ ﺍﻭ ﺭﺍ‬ ‫ﺑﻴﺎﺯﺍﺭﺩ ﻣﺮﺍ ﺁﺯﺭﺩﻩ ﺍﺳـﺖ ﻭ ﻫﺮﮐـﻪ ﻣـﺮﺍ ﺑﻴـﺎﺯﺍﺭﺩ ﻟﻌﻨـﺖ‪ ‬ﺍﷲ ﺑـﺮ ﺍﻭ ﺑـﺎﺩ‪ .‬ﻭ ﺍﷲ ﺩﺭ ﻗـﺮﺁﻥ ﮔﻔﺘـﻪ‬

‫ﮐﻪ ﮐﺴﺎﻧﯽ ﮐﻪ ﺑﻪ ﺍﷲ ﻭ ﭘﻴﺎﻣﱪ ﺍﺫﻳﺖ ﮐﻨﻨﺪ ﻟﻌﻨﺖ‪ ‬ﺍﷲ ﺑﺮ ﺁ‪‬ـﺎ ﺑـﺎﺩ ﺩﺭ ﺩﻧﻴـﺎ ﻭ ﺁﺧـﺮﺕ‪ .‬ﻭﻟـﯽ‬ ‫ﺳﻨﻴﺎﻥ ﺍﻳﻦ ﺣﮑﻢ ﺻﺮﻳﺢ ﻗﺮﺁﻥ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻧﺪ ﻭ ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻟﻌﻨﺖ ﳕﯽﻓﺮﺳﺘﻨﺪ‪.‬‬

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‫ﺷﻴﺦ ﮐﺮﮐﯽ ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻳﻦ ﺍﻓﺎﺿﺎﺕ ﻓﺎﺿﻼﻧﻪ ﺑﺎ ﺁﻭﺭﺩﻥ ﭼﻨﺪ ﺩﺍﺳﺘﺎﻥ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ‬

‫ﺛﺎﺑﺖ ﻣﯽﮐﻨﺪ ﮐﻪ ﻋﺜﻤﺎﻥ ﻭ ﻃﻠﺤﻪ ﻧﻴﺰ ﮐﺎﻓﺮ ﺑﻮﺩﻧﺪ ﻭ ﻟﻌﻨﺖ ﺑﺮ ﺁ‪‬ﺎ ﺍﺯ ﻭﺍﺟﺒﺎﺕ ﺩﻳﻦ ﺍﺳﺖ‬

‫ﺯﻳ ــﺮﺍ ﺍﷲ ﻭ ﻣﻼﺋﮑ ــﻪ ﻭ ﺍﻧ ــﺲ ﻭ ﺟ ــﻦ ﺑ ــﻪﺁ‪ ‬ــﺎ ﻟﻌﻨ ــﺖ ﮐ ــﺮﺩﻩﺍﻧ ــﺪ‪ .‬ﻭ ﺑ ــﺎﺯ ﺑ ــﻪ ﺍﺑ ــﻮﺑﮑﺮ ﻭ ﻋﻤ ــﺮ‬

‫ﺑﺮﻣﯽﮔﺮﺩﺩ ﻭ ﻣﯽﻧﻮﻳﺴﺪ ﮐﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﳘﮥ ﺁﻳﺎﺗﯽ ﮐﻪ ﺩﺭﺑـﺎﺭﮤ ﻋﻠـﯽ ﻭ ﺣـﺴﻦ‬

‫ﻭ ﺣـﺴﻴﻦ ﻭ ﻓﺎﻃﻤــﻪ ﻧــﺎﺯﻝ ﺷــﺪﻩ ﺑــﻮﺩ ﺭﺍ ﮐﺘﻤــﺎﻥ ﮐﺮﺩﻧــﺪ ﺗــﺎ ﻣــﺮﺩﻡ ﺑــﻪ ﻓــﻀﺎﻳﻞ ﺁ‪‬ــﺎ ﭘــﯽ ﻧﱪﻧــﺪ‬ ‫)ﻳﻌﻨــﯽ ﻗــﺮﺁﻥ ﺭﺍ ﲢﺮﻳــﻒ ﮐﺮﺩﻧــﺪ(‪ ،‬ﻭ ﻣﻌﺎﻭﻳــﻪ ﺑــﺮ ﮐــﺸﻮﺭ ﻣــﺴﻠﻤﻴﻦ ﭼﻨــﮓ ﺍﻧــﺪﺍﺧﺖ ﻭ ﺑــﻪ‬

‫ﻣـﺮﺩﻡ ﺩﺳــﺘﻮﺭ ﺩﺍﺩ ﮐــﻪ ﺑــﻪ ﺍﻫــﻞ ﺑﻴــﺖ ﭘﻴــﺎﻣﱪ ﻟﻌﻨــﺖ ﺑﻔﺮﺳــﺘﻨﺪ‪ ،‬ﻭ ﺩﺳــﺘﻮﺭ ﺩﺍﺩ ﮐــﻪ ﺍﺣﺎﺩﻳــﺚ‬ ‫ﭘﻴــﺎﻣﱪ ﮐــﻪ ﺩﺭﺑــﺎﺭﮤ ﻓــﻀﺎﻳﻞ ﺍﻣﻴﺮﺍﳌــﺆﻣﻨﻴﻦ ﻭ ﺍﻫــﻞ ﺑﻴــﺖ ﺑــﻮﺩ ﺭﺍ ﺗﻐﻴﻴــﺮ ﺑﺪﻫﻨــﺪ )ﺍﺑــﻮﺑﮑﺮ ﻭ‬ ‫ﻋﻤﺮ ﻗـﺮﺁﻥ ﺭﺍ ﺗﻐﻴﻴـﺮ ﺩﺍﺩﻧـﺪ ﻭ ﻣﻌﺎﻭﻳـﻪ ﺍﺣﺎﺩﻳـﺚ ﺭﺍ ﺗﻐﻴﻴـﺮ ﺩﺍﺩ(‪ .‬ﺁ‪‬ـﺎ ﺳـﻨﺖ ﻇﺎﳌﺎﻧـﻪ ﺑـﺮﺍﯼ‬

‫ﻣــﺮﺩﻡ ‪‬ﺎﺩﻧــﺪ ﻭ ﺭﺍﻩ ﺿــﻼﻟﺖ ﺩﺭ ﭘــﻴﺶ ﺭﻭﯼ ﻣــﺮﺩﻡ ﮐــﺸﻴﺪﻧﺪ ﻟــﺬﺍ ﻣــﺴﺘﻮﺟﺐ ﻟﻌﻨــﺖ ﺍﷲ ﻭ‬ ‫ﻣﻼﺋﮑــﻪ ﻭ ﳘــﮥ ﺍﻧــﺲ ﻭ ﺟــﻦ ﺷــﺪﻧﺪ‪ .‬ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻭ ﻋﺜﻤــﺎﻥ ﺩﺭ ﺟﻨﮕﻬــﺎ ﳘــﺮﺍﻩ ﭘﻴــﺎﻣﱪ‬ ‫ﻣــﯽﺭﻓﺘﻨــﺪ ﻭﻟــﯽ ﺩﺭ ﺣــﻴﻦ ﻧــﱪﺩ ﻣــﯽﮔﺮﻳﺨﺘﻨــﺪ ﻭ ﺍﺻــﺤﺎﺏ ﭘﻴــﺎﻣﱪ ﺭﺍ ﺗــﺸﻮﻳﻖ ﺑــﻪ ﮔــﺮﻳﺨﱳ‬

‫ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﺩﺭ ﺟﻨــﮓ ﺍﹸﺣ‪‬ــﺪ ﮔﺮﻳﺨﺘﻨــﺪ ﻭ ﻣــﺮﺩﻡ ﺭﺍ ﺑــﻪ ﺩﻧﺒــﺎﻝ ﺧﻮﺩﺷــﺎﻥ ﮐــﺸﺎﻧﺪﻧﺪ ﻭ‬

‫ﺩﺭﻧﺘﻴﺠﻪ ﺧﺎﻟﺪ ﺍﺑـﻦ ﻭﻟﻴـﺪ ﴰـﺎﺭ ﺑـﺴﻴﺎﺭﯼ ﺍﺯ ﻣـﺴﻠﻤﻴﻦ ﺭﺍ ﮐـﺸﺖ‪ .‬ﻟـﻴﮑﻦ ﺍﻣﻴﺮﺍﳌـﺆﻣﻨﻴﻦ ﺩﺭ‬

‫ﮐﻨﺎﺭ ﭘﻴﺎﻣﱪ ﺍﻳﺴﺘﺎﺩ ﻭ ﮐﺎﻓﺮﺍﻥ ﺭﺍ ﮐﺸﺖ ﻭ ﺍﺯ ﺁﲰـﺎﻥ ﺑﺎﻧـﮓ ﺁﻣـﺪ ﮐـﻪ ﻻﺳـﻴﻒ ﺍﻻ ﺫﻭﺍﻟﻔﻘـﺎﺭ‬

‫ﻭﻻ ﻓﺘﯽ ﺍﻻ ﻋﻠﯽ )ﺍﻳﻦ ﺻﺪﺍﯼ ﺍﷲ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﻋﻠﯽ ﺯﹺﻩ ﺯﹺﻩ ﻣﯽﮔﻔﺖ(‪ .‬ﻭ ﺍﻳـﺴﺘﺎﺩﮔﯽ ﺍﻭ ﺑـﻮﺩ‬

‫ﮐــﻪ ﺳــﺒﺐ ﺷــﺪ ﻣــﺮﺩﻡ ﺑــﻪ ﻧــﺰﺩ ﭘﻴــﺎﻣﱪ ﺑﺮﮔﺮﺩﻧــﺪ‪ .‬ﺩﺭ ﺟﻨــﮓ ﺣ‪ ‬ﻨــﻴﻦ ﻧﻴــﺰ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻭ‬ ‫ﻋﺜﻤﺎﻥ ﺳﺒﺐ ﺷﮑﺴﺖ ﻣﺴﻠﻤﻴﻦ ﺷﺪﻧﺪ ﻭﻟﯽ ﴰﺸﻴﺮ ﻋﻠـﯽ ﺷﮑـﺴﺖ ﺭﺍ ﺗﺒـﺪﻳﻞ ﺑـﻪ ﭘﻴـﺮﻭﺯﯼ‬ ‫‪ .1‬ﳘﺎﻥ‪.۹۹ -۷۱ ،‬‬

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‫‪۳۰۳‬‬ ‫ﮐــﺮﺩ‪ .‬ﺩﺭ ﺟﻨــﮓ ﺧﻴــﱪ ﻧﻴــﺰ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﺷﮑــﺴﺖ ﻳﺎﻓﺘﻨــﺪ ﻭ ﻋﻠــﯽ ﭘــﺮﭼﻢ ﺭﺍ ﮔﺮﻓ ــﺖ ﻭ‬ ‫ﺣـ ـﺐﹺ ﻳﻬ ــﻮﺩﯼ ﺭﺍ ﮐ ــﺸﺖ ﻭ ﺧﻴ ــﱪ ﺭﺍ ﮔ ــﺸﻮﺩ ﻭ ﺁﻥ ﺩﻭ ﻣﻠﻌ ــﻮﻥ‬ ‫ﺩﺭﻭﺍﺯﮤ ﺧﻴ ــﱪ ﺭﺍ ﺑﺮﮐﻨ ــﺪ ﻭ ﻣ‪‬ﺮ ‪‬‬ ‫)ﻳﻌﻨﯽ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ( ﮐﻪ ﺗـﻦ ﺑـﻪ ﺷﮑـﺴﺖ ﺩﺍﺩﻧـﺪ ﺭﺳـﻮﺍ ﺷـﺪﻧﺪ‪ ،‬ﻭ ﺷـﺎﻋﺮﺍﻥ ﺩﺭ ﺍﻳـﻦ ﺑـﺎﺭﻩ‬

‫ﺷﻌﺮﻫﺎ ﮔﻔﺘﻨﺪ ﻭ ﺁ‪‬ﺎ ﺭﺍ ﺭﺳـﻮﺍ ﮐـﺮﺩﻩﺍﻧـﺪ‪ .‬ﻓـﺮﺍﺭ ﺩﺭ ﺟﻨـﮓ ﺑﺎﻋـﺚ ﻏـﻀﺐ ﺍﷲ ﻭ ﻣـﺴﺘﻮﺟﺐ‬ ‫ﻟﻌ ــﻦ ﺍﺳـ ــﺖ‪ .‬ﺍﺑ ــﻮﺑﮑﺮ ﻭ ﻋﻤـ ــﺮ ﭼﻮﻧﮑـ ــﻪ ﺩﺭ ﺟﻨﮕﻬ ــﺎﯼ ﭘﻴـ ــﺎﻣﱪ ﻣ ــﯽﮔﺮﻳﺨﺘﻨـ ــﺪ ﻣـ ــﺴﺘﻮﺟﺐ‬

‫ﻟﻌﻨﺖﺍﻧﺪ‪ .‬ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻣﺴﻠﻤﺎﻥ ﻧﺒﻮﺩﻧﺪ ﻭ ﺭﻭﺍﻳﺘﻬﺎﯼ ﺑﺴﻴﺎﺭﯼ ﺩﺭﺑﺎﺭﮤ ﻧﻔـﺎﻕ ﺁ‪‬ـﺎ ﺁﻣـﺪﻩ‬

‫ﺍﺳﺖ‪ .‬ﻭ ﭼﻪ ﮐﻔﺮﯼ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﮐﻪ ﺁ‪‬ﺎ ﺟﺎﻧﺸﻴﻨﯽ ﭘﻴﺎﻣﱪ ﺭﺍ ﻏﺼﺐ ﮐﺮﺩﻧﺪ ﻭ ﺑﺮ ﺧـﻼﻑ‬

‫ﺍﺣﮑــﺎﻡ ﻗــﺮﺁﻥ ﻋﻤــﻞ ﮐﺮﺩﻧــﺪ‪ .‬ﻭ ﻫﺮﮐــﻪ ﺧــﻼﻑ ﺣﮑــﻢ ﺍﷲ ﻭ ﭘﻴــﺎﻣﱪ ﻭ ﻗــﺮﺁﻥ ﻋﻤــﻞ ﮐﻨــﺪ ﺍﺯ‬ ‫ﺑﺪﺗﺮﻳﻦ ﮐﺎﻓﺮﺍﻥ ﺍﺳﺖ‪ .‬ﻋﻤﺮ ﺯﻭﺍﺝ ﻣﺘﻌﻪ )ﺍﺯﺩﻭﺍﺝ ﻣﻮﻗﺖ( ﻭ ﮔﻔﱳ ﺣﯽ ﻋﻠـﯽ ﺧﻴـﺮ ﺍﻟﻌﻤـﻞ‬

‫ﺩﺭ ﺍﺫﺍﻥ ﺭﺍ ﳑﻨــﻮﻉ ﮐ ــﺮﺩ‪ ،‬ﻭ ﺍﻳ ــﻦ ﺁﺷــﮑﺎﺭﺗﺮﻳﻦ ﺩﻟﻴ ــﻞ ﺑ ــﺮ ﮐﻔــﺮ ﺍﻭ ﺍﺳ ــﺖ‪ .‬ﺍﻭ ﺑ ــﺮﺍﯼ ﺷ ــﺮﻉ ﻭ‬ ‫ﻧﺒــﻮﺕ ﻫــﻴﭻ ﺍﺭﺯﺵ ﻭ ﺣﺮﻣﺘــﯽ ﻗﺎﺋــﻞ ﻧﺒــﻮﺩ ﻭ ﻃﺒــﻖ ﻫــﻮﺍﯼ ﺧــﻮﺩﺵ ﻋﻤــﻞ ﻣــﯽﮐــﺮﺩ‪ .‬ﻫﺮﮐــﻪ‬

‫ﺍﻳﻤﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﺎ ﺩﻳﺪﻥ ﺍﻳﻦ ﺩﻻﻳﻞ ﻳﻘﻴﻦ ﻣـﯽﻳﺎﺑـﺪ ﮐـﻪ ﻋﻤـﺮ ﮐـﺎﻓﺮ ﺑـﻮﺩ ﻭ ﳘـﮥ ﮐـﺴﺎﻧﯽ‬ ‫ﮐﻪ ﺍﺯ ﺍﻭ ﭘﻴﺮﻭﯼ ﻣﯽﮐﻨﻨﺪ ﮐﺎﻓﺮﻧﺪ‪ .‬ﺩﻳﮕﺮ ﺍﺯ ﺩﻻﻳﻞ ﮐﻔﺮ ﻋﻤﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺧ‪‬ﻤﺲ ﺑـﻪ ﺍﻫـﻞ‬ ‫ﺑﻴﺖ ﳕﯽﺩﺍﺩ )ﻳﻌﻨﯽ ﻣﻘﺮﺭ ﻧﮑﺮﺩ ﮐﻪ ﻣﺮﺩﻡ ﺑﻴﺴﺖ ﺩﺭﺻﺪ‪ ‬ﺩﺭﺁﻣﺪﺷﺎﻥ ﺭﺍ ﺑﻪ ﻋﻠـﯽ ﺑﺪﻫﻨـﺪ(‬

‫ﺩﺭ ﺣــﺎﻟﯽ ﮐــﻪ ﻗــﺮﺁﻥ ﻣﻘــﺮﺭ ﮐــﺮﺩﻩ ﮐــﻪ ﺑﺎﻳــﺪ ﲬــﺲ ﺑــﻪ ﺍﻫــﻞ ﺑﻴــﺖ ﺩﺍﺩﻩ ﺷــﻮﺩ‪ .‬ﻭﻟــﯽ ﻋﻤــﺮ ﺑــﺎ‬ ‫ﺣﮑــﻢ ﻗــﺮﺁﻥ ﳐــﺎﻟﻒ ﺑــﻮﺩ‪ .‬ﻧﺎﺻــﺒﻴﺎﻥ ﮐــﻪ ﺍﺯ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻭ ﭘﻠﻴــﺪﺍﻥ‪ ‬ﻣﻠﻌــﻮﻥ‪ ‬ﺍﻣﺜــﺎﻝﹺ ﺁ‪‬ــﺎ‬ ‫ﭘﻴﺮﻭﯼ ﻣﯽﮐﻨﻨﺪ ﺩﴰﻦ ﺣـﻖﺍﻧـﺪ‪ ،‬ﻣﻨﺤـﺮﻑﺍﻧـﺪ‪ ،‬ﺣﻘـﻮﻕ ﺍﻫـﻞ ﺑﻴـﺖ ﺭﺍ ﳕـﯽﺩﻫﻨـﺪ )ﻳﻌﻨـﯽ‬

‫ﺧ‪‬ﻤ ــﺲ ﳕ ــﯽﺩﻫﻨ ــﺪ(‪ ،‬ﻭ ﺍﺣﮑ ــﺎﻡ ﻗ ــﺮﺁﻥ ﺭﺍ ﺍﺟ ــﺮﺍ ﳕ ــﯽﮐﻨﻨ ــﺪ‪ .‬ﻋﺜﻤ ــﺎﻥ ﻧﻴ ــﺰ ﻧﺎﺻ ــﺐ ﻓ ــﺎﺟﺮ‬ ‫ﺑــﯽﺣﻴــﺎﺋﯽ ﺑــﻮﺩ ﻭ ﻫــﺮ ﮐــﺎﺭﯼ ﮐــﻪ ﺩﻟــﺶ ﻣــﯽﺧﻮﺍﺳــﺖ ﻣــﯽﮐــﺮﺩ ﻭ ﺍﻣــﻮﺭ ﺍﻣــﺖ ﺭﺍ ﺑــﻪ ﮐــﺎﻓﺮﺍﻥ‬

‫ﮑـﻢ ﺍﺑـﻦ‬ ‫ﺣ ﹶ‬ ‫ﻟﻌﻴﻨﯽ ﳘﭽﻮﻥ ﻣﻌﺎﻭﻳﻪ ﻭ ﺳﻌﻴﺪ ﺍﺑﻦ ﻋﺎﺹ ﻭ ﻭﻟﻴﺪ ﺍﺑـﻦ ﻋ‪‬ﻘ ‪‬ﺒـﻪ ﺳـﭙﺮﺩ‪ ،‬ﻋﻤـﻮﻳﺶ ‪‬‬

‫ﺍﺑﯽ ﺍﻟﻌﺎﺹ ﮐﻪ ﺩﴰﻦ ﺁﺷﮑﺎﺭ ﭘﻴﺎﻣﱪ ﺑﻮﺩ ﻭ ﭘﻴﺎﻣﱪ ﺍﻭ ﺭﺍ ﺗﺒﻌﻴﺪ ﮐﺮﺩﻩ ﺑﻮﺩ ﺑﻪﻣﺪﻳﻨـﻪ ﺁﻭﺭﺩ‪،‬‬

‫ﻭ ﺣﮑﻢ ﻗﺮﺁﻥ ﻭ ﭘﻴﺎﻣﱪ ﺭﺍ ﺑﻪﺯﻳﺮ ﭘﺎ ‪‬ﺎﺩ‪ .‬ﻋﻤﺎﺭ ﺍﺑﻦ ﻳﺎﺳﺮ ﻣﯽﮔﻔﺖ ﮐﻪ ﺳﻪ ﺗﻦ ﺍﺯ ﺍﺻـﺤﺎﺏ‬ ‫ﭘﻴﺎﻣﱪ ﺑﻪ ﮐﻔﺮ ﻋﺜﻤﺎﻥ ﮔﻮﺍﻫﯽ ﺩﺍﺩﻧﺪ ﻭ ﻣﻦ ﻧﻴـﺰ ﮔـﻮﺍﻫﯽ ﻣـﯽﺩﻫـﻢ ﮐـﻪ ﺍﻭ ﮐـﺎﻓﺮ ﺑـﻮﺩ ﻭ ﮐـﺸﺘﻪ‬

‫ﺷﺪ‪ .‬ﻋﺜﻤﺎﻥ ﺑـﻪ ‪‬ﺎﻧـﮥ ﺁﻧﮑـﻪ ﻣـﯽﺧﻮﺍﻫـﺪ ﻳـﮏ ﻧـﺴﺨﮥ ﻭﺍﺣـﺪ ﺍﺯ ﻗـﺮﺁﻥ ‪‬ﻴـﻪ ﮐﻨـﺪ ﻗـﺮﺁﻥ ﺍﺑـﻦ‬ ‫ﻣﺴﻌﻮﺩ ﺭﺍ ﮔﺮﻓﺖ ﻭ ﺳـﻮﺯﺍﻧﺪ؛ ﻭ ﳘـﻴﻦ ﻗـﺪﺭ ﮐـﻪ ﺑـﺪﺍﻧﻴﻢ ﻋﺜﻤـﺎﻥ ﻗـﺮﺁﻥ ﺭﺍ ﺩﺭ ﺁﺗـﺶ ﺍﻓﮑﻨـﺪﻩ‬

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‫‪۳۰۴‬‬ ‫ﺳﻮﺯﺍﻧﺪ ﮐﺎﻓﯽ ﺍﺳﺖ ﮐـﻪ ﮐﻔـﺮﺵ ﺑـﺮﺍﯼ ﻣـﺎ ﺛﺎﺑـﺖ ﺷـﻮﺩ‪ .‬ﺍﮔـﺮ ﻋﺜﻤـﺎﻥ ﮐـﺎﻓﺮ ﻧﺒـﻮﺩ ﺍﺻـﺤﺎﺏ‬ ‫ﭘﻴﺎﻣﱪ ﺑﺮ ﮐـﺸﱳ ﺍﻭ ﺍﺗﻔـﺎﻕ ﳕـﯽﻳﺎﻓﺘﻨـﺪ‪ .‬ﻋﻤـﺎﺭ ﺍﺑـﻦ ﻳﺎﺳـﺮ ﻭ ﺣ‪‬ﺬﹶﻳﻔـﻪ ﺍﺑـﻦ ﻳﻤـﺎﻥ ﻭ ﺯﻳـﺪ ﺍﺑـﻦ‬ ‫ﺍﹶﺭﻗﹶﻢ ﺑﻪ ﮐﻔﺮ ﻋﺜﻤﺎﻥ ﮔﻮﺍﻫﯽ ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﳘﻴﻦ ﺑـﺮﺍﯼ ﻣـﺎ ﺑـﺲ ﺍﺳـﺖ‪ .‬ﺩﻳﮕـﺮ ﺍﺯ ﺩﻻﻳـﻞ ﮐﻔـﺮ‬

‫ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﻭ ﻋﺜﻤــﺎﻥ ﺁﻥ ﺍﺳــﺖ ﮐــﻪ ﺍﺯ ﭘﻴﻮﺳــﱳ ﺑــﻪ ﺳــﭙﺎﻩ ﺍﹸﺳــﺎﻣﻪ ﺧــﻮﺩﺩﺍﺭﯼ ﮐﺮﺩﻧــﺪ ﻭ‬

‫ﭘﻴﺎﻣﱪ ﮔﻔﺘﻪ ﺑـﻮﺩ ﮐـﻪ ﻫﺮﮐـﻪ ﺑـﺎ ﺳـﭙﺎﻩ ﺍﺳـﺎﻣﻪ ﳘـﺮﺍﻩ ﻧـﺸﻮﺩ ﻣﻠﻌـﻮﻥ ﺍﺳـﺖ‪ .‬ﺩﻟﻴـﻞ ﺩﻳﮕـﺮ ﮐﻔـﺮ‬

‫ﺁ‪‬ﺎ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻳﮏﺭﻭﺯ ﻣﺮﺩﯼ ﺩﺭ ﻣﺴﺠﺪ ﭘﻴﺎﻣﱪ ﳕﺎﺯ ﻣﯽﺧﻮﺍﻧﺪ‪ ،‬ﭘﻴﺎﻣﱪ ﴰـﺸﻴﺮﺵ ﺭﺍ‬

‫ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﺩﺍﺩ ﻭ ﮔﻔﺖ ﺑﺮﻭ ﮔﺮﺩﻥ ﺁﻥ ﻣﺮﺩ ﺭﺍ ﺑﺰﻥ‪ .‬ﺍﺑﻮﺑﮑﺮ ﻭﻗﺘـﯽ ﺩﻳـﺪ ﮐـﻪ ﻣـﺮﺩ ﺩﺭ ﺳـﺠﺪﻩ‬

‫ﺍﺳﺖ ﺑﺮﮔﺸﺖ ﻭ ﺑﻪ ﭘﻴﺎﻣﱪ ﮔﻔﺖ ﺍﻭ ﻣﺸﻐﻮﻝ ﳕﺎﺯ ﺑﻮﺩ ﻭ ﻣﻦ ﻧﮑﺸﺘﻤﺶ‪ .‬ﭘﻴﺎﻣﱪ ﴰـﺸﻴﺮ ﺭﺍ‬

‫ﺍﺯ ﺩﺳــﺖ ﺍﻭ ﮔﺮﻓــﺖ ﻭ ﺑــﻪ ﻋﻤــﺮ ﺩﺍﺩ ﻭ ﮔﻔــﺖ‪ :‬ﺑــﺮﻭ ﮔــﺮﺩﻥ ﺁﻥ ﻣــﺮﺩ ﺭﺍ ﺑــﺰﻥ‪ .‬ﻋﻤــﺮ ﻧﻴــﺰ ﻭﺍﺭﺩ‬

‫ﻣﺴﺠﺪ ﺷﺪ ﻭ ﭼﻮﻥ ﺩﻳـﺪ ﮐـﻪ ﻣـﺮﺩ ﻣـﺸﻐﻮﻝ ﳕـﺎﺯ ﺍﺳـﺖ ﺍﺯ ﮐـﺸﱳ ﺍﻭ ﺧـﻮﺩﺩﺍﺭﯼ ﻭﺭﺯﻳـﺪ ﻭ ﺑـﻪ‬ ‫ﻧ ــﺰﺩ ﭘﻴ ــﺎﻣﱪ ﺑﺮﮔ ــﺸﺖ ﻭ ﮔﻔ ــﺖ‪ :‬ﺍﻭ ﺩﺭ ﺣ ــﺎﻝ ﳕ ــﺎﺯ ﺑ ــﻮﺩ ﻭ ﻣ ــﻦ ﻧﮑ ــﺸﺘﻤﺶ‪ .‬ﭘﻴ ــﺎﻣﱪ ﺳ ــﭙﺲ‬

‫ﴰﻴﺮﺵ ﺭﺍ ﺑﻪ ﻋﻠﯽ ﺩﺍﺩ ﻭ ﮔﻔﺖ‪ :‬ﺑﺮﻭ ﺍﻭ ﺭﺍ ﺑﮑﺶ‪ .‬ﻋﻠﯽ ﺩﻭﻳﺪﻩ ﺭﻓﺖ ﺗﺎ ﮔﺮﺩﻥ ﺁﻥ ﻣﺮﺩ ﺭﺍ‬ ‫ﺑﺰﻧﺪ ﻭﻟﯽ ﻭﻗﺘﯽ ﻭﺍﺭﺩ ﻣـﺴﺠﺪ ﺷـﺪ ﺩﻳـﺪ ﮐـﻪ ‪‬ﻣـﺮﺩ ﺭﻓﺘـﻪ ﺍﺳـﺖ‪ .‬ﭘﻴـﺎﻣﱪ ﮔﻔـﺖ‪ :‬ﺍﮔـﺮ ﺍﻭ ﮐـﺸﺘﻪ‬ ‫ﺷﺪﻩ ﺑﻮﺩ ﺩﺭ ﺍﻣﺖ ﻣﻦ ﺍﺧﺘﻼﻑ ﳕﯽﺍﻓﺘﺎﺩ‪ .‬ﳘﮥ ﺍﻳﻨـﻬﺎ ﻧـﺸﺎﻧﮥ ﳐﺎﻟﻔـﺖ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﺑـﺎ‬

‫ﻓﺮﻣﺎﻥ ﭘﻴﺎﻣﱪ ﻭ ﺩﻟﻴﻞ ﮐﻔﺮﺷﺎﻥ ﺍﺳﺖ‪ .‬ﺁﻥ ﻣﺮﺩ ﺳﭙﺲ ﺩﺭ ﺟﻨﮓ ﺻﻔﻴﻦ ﺑﺎ ﻋﻠـﯽ ﺟﻨﮕﻴـﺪ ﻭ‬ ‫ﻋﻠﯽ ﺍﻭ ﺭﺍ ﮐﺸﺖ‪ .‬ﻭﻟﯽ ﺯﻧﺪﻩ ﻣﺎﻧﺪﻥ ﺍﻭ ﺳﺒﺐ ﺷﺪ ﮐﻪ ﻣﺴﻠﻤﻴﻦ ﺑﻪ ﮔﻤﺮﺍﻫﯽ ﺍﻓﺘﻨﺪ ﻭ ﻫﻔﺘﺎﺩ‬

‫ﻭ ﺩﻭ ﻓﺮﻗﻪ ﺷﺪﻧﺪ ﻭ ﻓﻘﻂ ﻳﮏ ﻓﺮﻗﻪ ﮐﻪ ﺷﻴﻌﮥ ﻋﻠﯽ ﺑﻮﺩﻧﺪ ﻣﺴﻠﻤﺎﻥ ﻣﺎﻧﺪﻧﺪ‪ .‬ﻭ ﭘﻴﺎﻣﱪ ﮔﻔﺘﻪ‬

‫ﮐﻪ ﺷﻴﻌﻴﺎﻥ ﻋﻠﯽ ﻓﺮﻗﮥ ﻧﺎﺟﻴﻪ ﻫﺴﺘﻨﺪ ﻭ ﺑﻘﻴﻪ ﺍﻫﻞ ﺩﻭﺯﺥﺍﻧﺪ‪ .‬ﺩﻳﮕﺮ ﺍﺯ ﺩﻻﻳﻞ ﮐﻔـﺮ ﺍﺑـﻮﺑﮑﺮ‬

‫ﻭ ﻋﻤﺮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﭘﻴﺎﻣﱪ ﺑﺎ ﻳﮏ ﺍﻋﺮﺍﺑﯽ ﺍﺧـﺘﻼﻑ ﻳﺎﻓـﺖ‪ ،‬ﻗـﻀﻴﻪ ﺭﺍ ﺑـﻪ ﺍﺑـﻮﺑﮑﺮ ﺍﺭﺟـﺎﻉ‬ ‫ﺩﺍﺩﻧﺪ ﻭ ﺍﺑﻮﺑﮑﺮ ﺑﻪ ﭘﻴﺎﻣﱪ ﮔﻔﺖ ﮐﻪ ﺑﺎﻳﺪ ﺳﻮﮔﻨﺪ ﲞﻮﺭﯼ‪ .‬ﭘﻴﺎﻣﱪ ﺧﺸﻤﮑﻴﻦ ﺷﺪ ﻭ ﻗﻀﻴﻪ‬

‫ﺭﺍ ﺑ ــﻪ ﻋﻤ ــﺮ ﺍﺭﺟ ــﺎﻉ ﺩﺍﺩﻧ ــﺪ‪ .‬ﻋﻤ ــﺮ ﺑ ــﻪ ﭘﻴ ــﺎﻣﱪ ﮔﻔ ــﺖ ﮐ ــﻪ ﺑﺎﻳ ــﺪ ﺳ ــﻮﮔﻨﺪ ﲞ ــﻮﺭﯼ‪ .‬ﭘﻴ ــﺎﻣﱪ‬ ‫ﺧﺸﻤﮕﻴﻦ ﺷﺪ ﻭ ﻗﻀﻴﻪ ﺭﺍ ﺑﻪ ﻋﻠﯽ ﺍﺭﺟﺎﻉ ﺩﺍﺩﻧﺪ‪ .‬ﻋﻠﯽ ﺑﯽﭘﺮﺱ ﻭ ﺟﻮ ﮔـﺮﺩﻥ ﺁﻥ ﺍﻋﺮﺍﺑـﯽ‬ ‫ﺭﺍ ﺯﺩ‪ ،‬ﻭ ﭘﻴﺎﻣﱪ ﮔﻔﺖ ﻗـﻀﺎﻭﺕ ﻋﻠـﯽ ‪‬ﺘـﺮﻳﻦ ﻗـﻀﺎﻭﺕ ﺍﺳـﺖ‪ .‬ﺩﻳﮕـﺮ ﺍﺯ ﺩﻻﻳـﻞ ﮐﻔـﺮ ﺁ‪‬ـﺎ‬

‫ﺁﻥ ﺍﺳﺖ ﮐﻪ ﭘﻴـﺎﻣﱪ ﺩﺭ ﺭﻭﺯﻫـﺎﯼ ﺁﺧـﺮ ﻋﻤـﺮﺵ ﻣـﯽﺧﻮﺍﺳـﺖ ﻭﺻـﻴﺖ ﺑﻨﻮﻳـﺴﺪ ﮐـﻪ ﻋﻠـﯽ ﺭﺍ‬

‫ﺟﺎﻧﺸﻴﻦ ﺧﻮﺩﺵ ﮐﻨﺪ ﻭﻟﯽ ﻋﻤﺮ ﻣﺎﻧﻊ ﺷﺪ‪ ،‬ﻭ ﻭﻗﺘﯽ ﭘﻴﺎﻣﱪ ﮔﻔﺖ ﻗﻠﻢ ﻭ ﺩﻭﺍﺕ ﺑﻴﺎﻭﺭﻳـﺪ ﺗـﺎ‬

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‫‪۳۰۵‬‬ ‫ﻭﺻــﻴﺘﻢ ﺭﺍ ﺑﻨﻮﻳــﺴﻢ ﻋﻤــﺮ ﮔﻔــﺖ ﮐــﻪ ﺍﻭ ﻫــﺬﻳﺎﻥ ﻣــﯽﮔﻮﻳــﺪ‪ .‬ﻭ ﺍﻳــﻦ ﻧــﺸﺎﻥ ﻣــﯽﺩﻫــﺪ ﮐــﻪ ﻋﻤــﺮ‬ ‫ﻣ ــﺴﻠﻤﺎﻥ ﻧﺒ ــﻮﺩ ﻭ ﻧﺒ ــﻮﺕ ﺭﺍ ﻗﺒ ــﻮﻝ ﻧﺪﺍﺷ ــﺖ ﻭ ﺑ ــﻪﭘﻴ ــﺎﻣﱪ ﺍﻫﺎﻧ ــﺖ ﻣ ــﯽﮐ ــﺮﺩ‪ .‬ﮐ ــﺴﺎﻧﯽ ﮐ ــﻪ‬ ‫ﻣـ ــﯽﮔﻮﻳﻨـ ــﺪ ﻋﻠـ ــﯽ ﺑـ ــﺎ ﺍﺑـ ــﻮﺑﮑﺮ ﻭ ﻋﻤـ ــﺮ ﻭ ﻋﺜﻤـ ــﺎﻥ ﳐـ ــﺎﻟﻔﺘﯽ ﻧﺪﺍﺷـ ــﺖ ﻭ ﺁ‪‬ـ ــﺎ ﺭﺍ ﺩﻭﺳـ ــﺖ‬

‫ﻣﯽﺩﺍﺷـﺖ ﻭ ﺁ‪‬ـﺎ ﻧﻴـﺰ ﺍﻭ ﺭﺍ ﺩﻭﺳـﺖ ﻣـﯽﺩﺍﺷـﺘﻨﺪ ﺣﻘﻴﻘـﺖ ﺭﺍ ﺍﻧﮑـﺎﺭ ﻣـﯽﮐﻨﻨـﺪ ﻭ ﺩﺭ ﺩﻧﻴـﺎ ﻭ‬ ‫ﺁﺧ ــﺮﺕ ﺭﻭﺳ ــﻴﺎﻩﺍﻧ ــﺪ )ﻳﻌﻨ ــﯽ ﺷ ــﻴﻌﻴﺎﻥ ﺯﻳ ــﺪﯼﹺ ﺍﻳ ــﺮﺍﻥ(‪ .‬ﻫﺮﮐ ــﻪ ﻋﻘﻴ ــﺪﻩﺍﺵ ﭼﻨ ــﻴﻦ ﺑﺎﺷ ــﺪ‪،‬‬

‫ﳘﺎﻥﮔﻮﻧﻪ ﮐﻪ ﺑﻪ ﻋﻤﺮ ﻟﻌﻨﺖ ﺷﺪﻩ ﺍﺳﺖ ﺑﻪ ﺍﻭ ﻧﻴﺰ ﻟﻌﻨﺖ ﻣﯽﺷﻮﺩ ﻭ ﺭﻭﺯ ﻗﻴﺎﻣـﺖ ﺑـﻪ ﳘـﺮﺍﻩ‬ ‫ﻋﻤــﺮ ﳏــﺸﻮﺭ ﻣــﯽﮔــﺮﺩﺩ‪ .‬ﻋﺎﺋــﺸﻪ ﻭ ﺣﻔــﺼﻪ )ﺯﻧــﺎﻥ‪ ‬ﭘﻴــﺎﻣﱪ( ﻫــﻢ ﻣﺜــﻞ ﺯﻥ ﻧــﻮﺡ ﻭ ﺯﻥ ﻟــﻮﻁ‬

‫ﱀ ﻣ ــﺎ ﺑﻮﺩﻧ ــﺪ ﻭ ﺑ ــﻪ‬ ‫ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﺍﷲ ﺩﺭ ﻗ ــﺮﺁﻥ ﮔﻔﺘ ــﻪ ﮐ ــﻪ ﺯﻳ ــﺮ ﭘ ــﺎﯼ ﺩﻭ ﺗ ــﺎ ﺍﺯ ﺑﻨ ــﺪﮔﺎﻥ ﺻ ــﺎ ﹺ‬

‫ﺷﻮﻫﺮﺍﻧ ــﺸﺎﻥ ﺧﻴﺎﻧ ــﺖ ﮐﺮﺩﻧ ــﺪ )ﻳﻌﻨ ــﯽ ﺍﷲ ﺩﺭ ﻗ ــﺮﺁﻥ ﺑﻴ ــﺎﻥ ﺩﺍﺷ ــﺘﻪ ﮐ ــﻪ ﻋﺎﺋ ــﺸﻪ ﻭ ﺣﻔ ــﺼﻪ‬

‫ﭼﻮﻧﮑﻪ ﮐﺎﻓﺮ ﺑﻮﺩﻧﺪ ﻣﺜﻞ ﺯﻥ‪ ‬ﻧﻮﺡ ﻭ ﺯﻥ‪ ‬ﻟﻮﻁ ﺩﺭ ‪‬ﺎﻥ ﺑﻪ ﭘﻴﺎﻣﱪ ﺧﻴﺎﻧﺖ ﻣﯽﮐﺮﺩﻧﺪ(‪.‬‬

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‫ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﺍﺳ ــﺘﺪﻻﳍﺎﻳﺶ ﺭﺍ ﺑ ــﺎ ﺁﻭﺭﺩﻥ ﺁﻳ ــﺎﺕ ﻗ ــﺮﺁﻥ ﻭ ﺍﺣﺎﺩﻳ ــﺚ ﻭ ﺭﻭﺍﻳﺘ ــﻬﺎﺋﯽ‬

‫ﺗﻘﻮﻳ ــﺖ ﻣ ــﯽﮐﻨ ــﺪ ﻭ ﮐﻔ ــﺮ ﺍﺑ ــﻮﺑﮑﺮ ﻭ ﻋﻤ ــﺮ ﻭ ﻋﺜﻤ ــﺎﻥ ﻭ ﻋﺎﺋ ــﺸﻪ ﻭ ﺣﻔ ــﺼﻪ ﻭ ﮐﻠﻴ ــﮥ ﺍﺻ ــﺤﺎﺏ‬

‫ﭘﻴﺎﻣﱪ ﺭﺍ ﺑﻪﺍﺛﺒﺎﺕ ﻣﯽﺭﺳﺎﻧﺪ ﻭ ﺗﺄﮐﻴﺪ ﻣﯽﮐﻨﺪ ﮐـﻪ ﻟﻌﻨـﺖ ﮐـﺮﺩﻥ ﺑـﻪﺁ‪‬ـﺎ ﺍﺯ ﻭﺍﺟﺒـﺎﺕ ﺩﻳـﻦ‬ ‫ﺍﺳــﺖ ﻭ ﻫﺮﮐــﻪ ﺑــﻪﺁ‪‬ــﺎ ﻟﻌﻨــﺖ ﻧﮑﻨــﺪ ﮔﻨﺎﻫﮑــﺎﺭ ﺍﺳــﺖ‪ .‬ﻟﻌﻨﺘــﻬﺎﯼ ﺍﻭ ﺑــﻪ ﺁ‪‬ــﺎ ﻭ ﭘﻴﺮﻭﺍﻧــﺸﺎﻥ‬

‫ﻼ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﺑﺎ ﺩﻻﻳﻞ ﻭ ﺑﺮﺍﻫﻴﻨﯽ ﺛﺎﺑﺖ ﻣﯽﮐﻨﺪ ﮐﻪ ﻋﺜﻤﺎﻥ‬ ‫ﳘﻮﺍﺭﻩ ﺗﮑﺮﺍﺭ ﻣﯽﺷﻮﺩ‪ .‬ﻣﺜ ﹰ‬

‫ﮐﺎﻓﺮ ﺑﻮﺩﻩ ﺍﺳـﺖ ﻣـﯽﻧﻮﻳـﺴﺪ ﮐـﻪ »ﺍﻳﻨـﻬﺎ ﻧـﺸﺎﻧﮕﺮ ﺟـﺮﺃﺕ ﺍﻭ ﺑـﺮ ﺗﻐﻴﻴـﺮ ﺩﺍﺩﻥ ﺷـﺮﻉ ﺍﺳـﺖ ﻭ‬

‫ﺍﻗﺪﺍﻡ ﺑﻪ ﺟﻨﮓ ﺑﺎ ﺍﷲ ﻭ ﻧﺎﻓﺮﻣﺎﻧﯽ ﺍﺯ ﺍﷲ ﻭ ﳐﺎﻟﻔﺖ ﺑـﺎ ﺭﺳـﻮﻝ ﺍﷲ ﺍﺳـﺖ‪ .‬ﻟﻌﻨـﺖ ﺧـﺪﺍ ﺑـﺮ‬ ‫ﺍﻭ ﻭ ﺑﺮ ﺩﻭ ﻳﺎﺭﺵ ﻭ ﺑﺮ ﳘﮥ ﺷﻴﻌﻴﺎﻥ ﻭ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ ﺑﺎﺩ ﺍﺯ ﺍﻣـﺮﻭﺯ ﺗـﺎ ﺭﻭﺯ ﻗﻴﺎﻣـﺖ«‪ .‬ﻭ ﻳـﺎﺩﺁﻭﺭ‬

‫ﻣﯽﺷﻮﺩ ﮐﻪ ﻣﺴﺘﺤﺐ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻗﻨﻮﺕ ﳕﺎﺯ ﺑﻪ ﺩﻭ ﺑﺖ ﻗﺮﻳﺶ ﮐﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﺑﺎﺷﻨﺪ‬

‫ﻟﻌﻨ ـﺖ ﻓﺮﺳ ــﺘﺎﺩﻩ ﺷ ــﻮﺩ؛ ﺯﻳ ــﺮﺍ ﺍﻣﻴﺮﺍﳌ ــﺆﻣﻨﻴﻦ ﺩﺭ ﻗﻨ ــﻮﺕ ﳕ ــﺎﺯﺵ ﺑ ــﻪ ﻫ ــﺮﺩﻭﯼ ﺁ‪ ‬ــﺎ ﻟﻌﻨ ــﺖ‬

‫ﻣــﯽﻓﺮﺳــﺘﺎﺩ‪ .‬ﻭ ﺍﻣــﺎﻡ ﺻــﺎﺩﻕ ﮔﻔﺘــﻪ ﮐــﻪ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﺍﻣﺎﻣــﺎﻥ ﮐﻔــﺮ ﺑﻮﺩﻧــﺪ‪ ،‬ﻣــﺮﺩﻡ ﺭﺍ ﺑــﻪ‬ ‫ﺟﻬــﻨﻢ ﺭﻫﻨﻤــﻮﻥ ﺷــﺪﻧﺪ‪ ،‬ﻣﺮﺗﮑــﺐ ﻇﻠــﻢ ﺷــﺪﻧﺪ ﻭ ﺁﺗــﺶﺍﻓــﺮﻭ ﹺﺯ ﺟﻬــﻨﻢ ﮔــﺸﺘﻨﺪ‪ ،‬ﺑﺮﺿــﺪ ﺣــﻖ‬ ‫ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﻋﻠ ــﯽ ﺑﺎﺷ ــﺪ‪ ،‬ﮐ ــﺎﻓﺮ ﺑﻮﺩﻧ ــﺪ ﻭ ﺩﺭ ﮐ ــﺎﻓﺮﯼ ﻣﺮﺩﻧ ــﺪ‪ .‬ﻭ ﺍﻣﻴﺮﺍﳌ ــﺆﻣﻨﻴﻦ ﮔﻔﺘ ــﻪ ﮐ ــﻪ‬ ‫‪ .1‬ﳘﺎﻥ‪.۱۸۰ -۱۰۰ ،‬‬

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‫‪۳۰۶‬‬ ‫ﺧ‪‬ﻤﺲ ﮐﻪ ﺣﻖ ﻣﺎ ﺍﺳﺖ ﺭﺍ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﺍﺯ ﻣﺎ ﺩﺭﻳـﻎ ﺩﺍﺷـﺘﻨﺪ‪ ،‬ﺍﻧﻔـﺎﻝ )ﺯﻣﻴﻨـﻬﺎ ﻭ ﺍﻣـﻮﺍﻟﯽ‬ ‫ﮐــﻪ ﺑــﻪﺩﺳــﺖ ﻣــﺴﻠﻤﻴﻦ ﻣــﯽﺍﻓﺘــﺪ( ﺍﺯﺁﻥ‪ ‬ﻣــﺎ ﺍﺳــﺖ ﻭ ﺍﺑــﻮﺑﮑﺮ ﻭ ﻋﻤــﺮ ﺍﺯ ﻣــﺎ ﺩﺭﻳــﻎ ﺩﺍﺷــﺘﻨﺪ‪.‬‬ ‫ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﺣﻘﯽ ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﺑﺮﺍﯼ ﻣﺎ ﻣﻘﺮﺭ ﺷﺪﻩ ﺭﺍ ﺍﺯ ﻣﺎ ﺩﺭﻳﻎ ﺩﺍﺷـﺘﻨﺪ‪ ،‬ﻣـﺮﺩﻡ ﺭﺍ ﺑـﺮ‬ ‫ﮔﹸــﺮﺩﮤ ﻣــﺎ ﺳــﻮﺍﺭ ﮐﺮﺩﻧــﺪ‪ ،‬ﻭ ﺧــﻮﻥ ﻣــﺎ ﺗــﺎ ﺭﻭﺯ ﻗﻴﺎﻣــﺖ ﺩﺭ ﮔــﺮﺩﻥ‪ ‬ﺁ‪‬ــﺎ ﺍﺳــﺖ‪ .‬ﻭ ﺩﻳﮕــﺮ ﻧــﺸﺎﻧﮥ‬

‫ﻭﺟﻮﺏ ﻟﻌﻨﺖ ﺑﻪ ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﻣﻴﺮﺍﳌﺆﻣﻨﻴﻦ ﮔﻔﺘﻪ ﺍﷲ ﺑﻪ ﮐﺴﺎﻧﯽ‬

‫ﮐﻪ ﻭﻻﻳﺖ ﻣﺮﺍ ﺗﮑﺬﻳﺐ ﮐﺮﺩﻧﺪ ﻟﻌﻨﺖ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﺑﻨﻴﺎﺩ ﻇﻠـﻢ ﺭﺍ‬ ‫‪‬ﺎﺩﻧﺪ ﻭ ﮔﻨﺎﻩ‪ ‬ﺧﻮﻥ ﺣﺴﻴﻦ ﻧﻴﺰ ﺩﺭ ﮔﺮﺩﻥ ﺁ‪‬ﺎ ﺍﺳﺖ‪.‬‬

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‫ﺷﻴﺦ ﮐﺮﮐﯽ ﺩﺭ ﭘﺎﻳﺎﻥ ﭘﻴﺸﻨﻬﺎﺩ ﻣﯽﮐﻨـﺪ ﮐـﻪ ﺑﺎﻳـﺪ ﮐﻠﻴـﮥ ﺳـﻨﻴﺎﻥ ﺭﺍ ﺑـﻪﺟـﺮﻡ ﭘﻴـﺮﻭﯼ ﺍﺯ‬

‫ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﻭ ﻋﺎﺋﺸﻪ ﮐﺸﺘﺎﺭ ﻭ ﻧﺎﺑﻮﺩ ﮐﺮﺩ‪:‬‬ ‫ﺑﻪﺟﺎﻥ‪ ‬ﺧﻮﺩﻡ ﮐﻪ ﮐﺴﺎﻧﯽ ﮐﻪ ﺑـﺮ ﺩﻻﻳـﻞ ﻭ ﺑﺮﺍﻫﻴﻨـﯽ ﮐـﻪ ﻣـﺎ ﺁﻭﺭﺩﻳـﻢ ﻭﺍﻗـﻒ ﮔﺮﺩﻧـﺪ ﻭ‬ ‫ﺑﺮ ﺣﺠﺘﻬﺎﺋﯽ ﮐﻪ ﺑﻴﺎﻥ ﮐﺮﺩﻳﻢ ﺍﻃﻼﻉ ﻳﺎﺑﻨﺪ ﻭ ﻫﻴﭻﮐﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺩﻻﻳﻞ ﻭ ﺣﺠﺘـﻬﺎ ﺩﺭ‬ ‫ﺁ‪‬ـﺎ ﺍﺛـﺮ ﻧﮑﻨـﺪ ﺗـﺎ ﺑـﻪﺭﺍﻩ ﺣـﻖ ﺑﺮﮔﺮﺩﻧـﺪ‪ ،‬ﻭ ﳕـﯽﺧﻮﺍﻫﻨـﺪ ﮐـﻪ ﺭﺍﻩ ﺣـﻖ ﺭﺍ ﺑــﺸﻨﺎﺳﻨﺪ‪،‬‬ ‫ﺩﻟﺸﺎﻥ ﺑﻴﻤﺎﺭ ﺍﺳﺖ ﻭ ﮔﺮﻓﺘﺎﺭ ﺑﻴﻤﺎﺭﯼ ﻋﻨﺎﺩ ﮔﺸﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﻫﻴﭻ ﺍﻣﻴﺪﯼ ﻧﻴـﺴﺖ ﮐـﻪ ﺑـﺎ‬ ‫‪٢‬‬ ‫ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﺑﻪ ﺭﺍﻩ ﺑﺮﮔﺮﺩﻧﺪ‪ ،‬ﺗﻨﻬﺎ ﺭﺍﻩ ﻋﻼﺟﺸﺎﻥ ﴰﺸﻴﺮ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ‪.‬‬ ‫ﺷﻴﺦ ﮐﺮﮐﯽ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ‪ ،‬ﻋﻼﻭﻩ ﺑﺮ ﻭﺟﻮﺏ ﻟﻌﻨـﺖ ﺑـﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﻭ ﻋﺜﻤـﺎﻥ ﻭ‬ ‫ﻋﺎﺋ ــﺸﻪ ﻭ ﺣﻔ ــﺼﻪ ﻭ ﮐﻠﻴ ــﮥ ﭘﻴﺮﻭﺍﻧ ــﺸﺎﻥ‪ ،‬ﻭ ﺗﺄﮐﻴ ــﺪ ﺑ ــﺮ ﺍﻳﻨﮑ ــﻪ ﻟﻌﻨ ــﺖ ﻓﺮﺳ ــﺘﺎﺩﻥ ﺑ ــﺮ ﺁ‪ ‬ــﺎ ﺍﺯ‬

‫ﻭﺍﺟﺒﺎﺕ ﳕﺎﺯ ﺍﺳﺖ‪ ،‬ﺑﺮ ﺩﻭ ﻣﻮﺿﻮﻉ ﺍﺳﺎﺳﯽ ﺍﻧﮕﺸﺖ ‪‬ﺎﺩﻩ ﻭ ﳘﻮﺍﺭﻩ ﺗﺄﮐﻴﺪ ﻣـﯽﮐﻨـﺪ ﮐـﻪ‬ ‫ﺍﻳـ ــﻦﺩﻭ ﺍﺯ ﺿـ ــﺮﻭﺭﻳﺎﺕ ﺩﻳـ ــﻦ ﺍﺳـ ــﺖ ﻭ ﺍﺑـ ــﻮﺑﮑﺮ ﻭ ﻋﻤـ ــﺮ ﺁﻥﺩﻭ ﺭﺍ ﺍﺯ ﺩﻳـ ــﻦ ﺑﻴـ ــﺮﻭﻥ ﮐـ ــﺸﻴﺪﻩ‬

‫ﺝ ﻣ‪‬ﺘﻌـﻪ‬ ‫ﺑﻮﺩﻩﺍﻧﺪ ﺗﺎ ﻣﺮﺩﻡ ﺭﺍ ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪ‪ :‬ﻳﮑﯽ ﭘﺮﺩﺍﺧﱳ ﺧ‪‬ﻤـﺲ ﺑـﻪ ﻓﻘﻴﻬـﺎﻥ ﻭ ﺩﻳﮕـﺮ ﺯﻭﺍ ﹺ‬

‫ﺝ ﻣﻮﻗﺖ‪ /‬ﺻﻴﻐﻪ(‪ .‬ﺍﻳﻦ ﺷﻴﺦ ﺑﺰﺭﮔﻮﺍﺭ ﻟﺒﻨﺎﻧﯽ ﺑـﺮﺍﯼ ﳔـﺴﺘﻴﻦ ﺑـﺎﺭ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺑـﺎ‬ ‫)ﺍﺯﺩﻭﺍ ﹺ‬ ‫ﻣﻮﺿﻮﻉ ﺟﺪﻳﺪﯼ ﺑﻪﻧﺎﻡ ﺯﻭﺍﺝ ﻣﺘﻌﻪ ﺁﺷﻨﺎ ﮐﺮﺩ؛ ﺭﲰﯽ ﮐﻪ ﮐﺴﯽ ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺗﺎ ﺁﻥﺯﻣﺎﻥ‬ ‫ﻧﺸﻨﻴﺪﻩ ﺑﻮﺩ ﻭ ﳕﯽﺩﺍﻧﺴﺖ ﻭ ﺑﻪﮐﺎﺭ ﳕﯽﺑﺴﺖ‪.‬‬

‫‪ .1‬ﳘﺎﻥ‪.۱۹۱ -۱۸۱ ،‬‬ ‫‪ .2‬ﳘﺎﻥ‪.۱۹۲ ،‬‬

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‫‪۳۰۷‬‬ ‫ﻳــﮏ ﻣﻄﺎﻟﻌــﮥ ﺳــﻄﺤﯽ ﺩﺭ ﮐﺘــﺎﺏ »ﻧﻔﺤــﺎﺕ ﺍﻟﻼﻫــﻮﺕ« ﻧــﺸﺎﻥ ﻣــﯽﺩﻫــﺪ ﮐــﻪ ﺷــﻴﺦ‬ ‫ﮐﺮﮐﯽ ﺩﺍﺭﺍﯼ ﳎﻤﻮﻋﻪﺋﯽ ﺍﺯ ﻣﻌﻠﻮﻣـﺎﺕ ﺳـﻄﺤﯽ ﺑـﻮﺩﻩ ﮐـﻪ ﺩﺭ ﺯﻳـﺮ ﻣﻨﱪﻫـﺎﺋﯽ ﺍﺯ ﺍﻓـﺮﺍﺩﯼ‬ ‫ﳘ ــﺴﺎﻥ‪ ‬ﺧ ــﻮﺩﺵ ﺷ ــﻨﻴﺪﻩ ﺑ ــﻮﺩﻩ ﻭ ﺑ ــﻪﺁ‪ ‬ــﺎ ﺑ ــﺎﻭ ﹺﺭ ﻋﻤﻴ ــﻖ ﺩﺍﺷ ــﺘﻪ ﻭ ﺁ‪ ‬ــﺎ ﺭﺍ ﺍﺳ ــﻼﻡ ﺣﻘﻴﻘ ــﯽ‬

‫ﻣﯽﭘﻨﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦﳘﻪ ﲪﺎﺱ ﻭ ﮔﺮﻣﺎ ﮐﻪ ﺍﻭ ﺑﻪﻋﻨﻮﺍﻥ ﺳﺘﻴﺰﻩ ﺑﺎ ﺁﻧﭽﻪ ﮐﻔ ﹺﺮ ﺍﺑﻮﺑﮑﺮ ﻭ‬ ‫ﻋﻤﺮ ﻭ ﻋﺜﻤﺎﻥ ﻭ ﻋﺎﺋﺸﻪ ﻭ ﺣﻔﺼﻪ ﻭ ﭘﻴﺮﻭﺍﻧﺸﺎﻥ ﻧﺎﻣﻴﺪﻩ ﺑﻪﮐﺎﺭ ﺑﺮﺩﻩ ﺍﺳـﺖ ﺧـﱪ ﺍﺯ ﮐﻴﻨـﻪﺋـﯽ‬

‫ﭼﻨﺪﺍﻥ ﮊﺭﻑ ﺩﺭ ﺍﻭ ﻧﺴﺒﺖ ﺑﻪ ﺳﻨﻴﺎﻥ ﺩﺍﺭﺩ ﮐﻪ ﺑﻴﺎﻥﺷﺪﻧﯽ ﻧﻴـﺴﺖ ﻭ ﺭﻳـﺸﻪﺍﺵ ﺭﺍ ﺑﺎﻳـﺪ ﺩﺭ‬ ‫ﺭﺧــﺪﺍﺩﻫﺎﯼ ﻣﺮﺑــﻮﻁ ﺑــﻪ ﺳــﺘﻴﺰﻩﻫــﺎﯼ ﺧــﺸﻮﻧﺖﺁﻣﻴـ ﹺﺰ ﺣﻨﺒﻠﻴــﺎﻥ ﻭ ﺷــﻴﻌﻴﺎﻥ ﺩﺭ ﺷــﺎﻡ ﺟــﺴﺘﺠﻮ‬ ‫ﮐﺮﺩ‪ .‬ﭼﻨﻴﻦ ﺣﺲ ﮐﻴﻨﻪ ﻭ ﺍﻧﺘﻘﺎﻣﯽ ﺭﺍ ﳕﯽﺗﻮﺍﻥ ﺩﺭ ﻳﮏ ﺍﻧﺴﺎﻥ ﻣﻌﻤﻮﻟﯽ ﻳﺎﻓﺖ‪.‬‬

‫ﺍﻳﻦﮔﻮﻧﻪ‪ ،‬ﺟﻨﺎﺏ ﺷﻴﺦ ﮐﺮﮐﯽ ﮐـﻪ ﺍﺯ ﻳـﮏ ﺭﻭﺳـﺘﺎﯼ ﮐﻮﻫـﺴﺘﺎﻧﯽ ﻟﺒﻨـﺎﻥ ﻭﺍﺭﺩ ﺍﻳـﺮﺍﻥ‬

‫ﺷــﺪﻩ ﺍﺳــﺖ ﻓﺘــﻮﺍ ﻣــﯽﺩﻫــﺪ ﮐــﻪ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﻳــﺎ ﺑﺎﻳــﺪ ﻣــﺬﻫﺐ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺭﺍ ﺑﮕﻴﺮﻧــﺪ ﻳــﺎ ﮐــﺸﺘﺎﺭ‬ ‫ﮔﺮﺩﻧــﺪ‪ .‬ﻭ ﺑــﻪﳘــﺮﺍﻩ ﻓﺘﻮﺍﻫــﺎﯼ ﮐﻔـ ﹺﺮ ﺍﺻــﺤﺎﺏ ﭘﻴــﺎﻣﱪ ﻭ ﺿــﺮﻭﺭﺕ ﮐــﺸﺘﺎﺭ ﻣـﺮﺩﻡ ﺍﻳــﺮﺍﻥ‪ ،‬ﺑــﻪ‬

‫ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﺭﺅﺳـﺎﯼ ﺩﺳــﺘﻪﺟـﺎﺕ ﺗﱪﺍﻳـﯽ ﺗﻠﻘــﻴﻦ ﻣـﯽﮐﻨــﺪ ﮐـﻪ ﴰـﺎ ﺑﺎﻳــﺪ ﲬـﺲ ﻣﺎﻟﺘــﺎﻥ ﺭﺍ‬ ‫ﺑﺪﻫﻴﺪ ﺗﺎ ‪‬ﺸﺖ ﺑﺮﺍﻳﺘﺎﻥ ﺗﻀﻤﻴﻦ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﲬـﺲ )ﺑﻴـﺴﺖ ﺩﺭﺻـﺪ ﺩﺍﺭﺍﻳﻴﻬـﺎ ﻭ ﺩﺭﺁﻣـﺪ‬ ‫ﭼﻨﺪﺩﻩ ﻫﺰﺍﺭ ﻗﺰﻟﺒﺎﺵ ﻭ ﺗﱪﺍﻳﯽ( ﻧﻴﺰ ﺍﻟﺒﺘﻪ ﺑﻪﺧـﻮﺩ‪ ‬ﺷـﻴﺦ ﮐﺮﮐـﯽ ﻭ ﺩﺳـﺘﻴﺎﺭﺍﻧﺶ ﻣـﯽﺭﺳـﻴﺪ‬

‫ﮐــﻪ ﳘﮕــﯽ ﺍﺯ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺟﻨــﻮﺏ ﻟﺒﻨــﺎﻥ ﺁﻣــﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﻓﺘــﻮﺍﯼ ﺿــﺮﻭﺭﺕ ﺍﺣﻴــﺎﯼ ﺭﺳــﻢ‬ ‫ﺍﺯﺩﻭﺍﺝ ﻣﻮﻗــﺖ ﻧﻴــﺰ ﻣــﯽﺷــﻮﺩ ﺣــﺪﺱ ﺯﺩ ﮐــﻪ ﺍﻭ ﺑــﻪﭼــﻪ ﻣﻨﻈــﻮﺭﯼ ﺩﺭ ﻣﻴــﺎﻥ ﺍﻓﮑﻨــﺪ‪ .‬ﻭﻗﺘــﯽ‬

‫ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﻫﺮﮐﺪﺍﻡ ﺍﺯ ﻟﺒﻨﺎﻧﻴﻬﺎ ﮐﻪ ﺑﻪﺍﻳﺮﺍﻥ ﺁﻣﺪﻩ ﺑﻮﺩﻧـﺪ ﭼـﻪ ﺗﻌـﺪﺍﺩ ﺍﺯ ﺩﺧﺘـﺮﺍﻥ ﺍﻳﺮﺍﻧﻴـﺎﻥ‬ ‫ﺭﺍ ﺑـﻪﻋﻨـﻮﺍﻥ‪ ‬ﺯﻥ‪ ‬ﻣﻮﻗــﺖ ﺩﺭ ﺧﺎﻧـﻪﻫﺎﻳــﺸﺎﻥ ﺩﺍﺷـﺘﻨﺪ )ﺯﻧــﺎﻧﯽ ﮐـﻪ ﻣــﻮﻗﺘﯽ ﻭ ﺍﺑـﺰﺍﺭ ﮐــﺎﻣﮕﻴﺮﯼ‬

‫ﺑﻮﺩﻧــﺪ ﻭ ﭘــﺲ ﺍﺯ ﮐﻮﺗﺎﳘــﺪﺗﯽ ﺑــﻪﺩﻭﺭ ﺍﻓﮑﻨــﺪﻩ ﻣــﯽﺷــﺪﻧﺪ ﺗــﺎ ﺑــﺎ ﭼﻨــﺪﺗﺎﯼ ﺩﻳﮕــﺮ ﺟﺎﻧــﺸﻴﻦ‬

‫ﮔﺮﺩﻧﺪ( ﺍﻳﻦﳘﻪ ﲪﺎﺱ ﺍﻭ ﺑﺮﺍﯼ ﳘﻪﮔﻴﺮ ﮐﺮﺩﻥ‪ ‬ﺍﺯﺩﻭﺍﺝ ﻣﻮﻗﺖ ﺭﺍ ﺗﻔﺴﻴﺮ ﻣﯽﮐﻨﺪ‪.‬‬

‫ﺑﻘﺎﻳﺎﺋﯽ ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﮐـﻪ ﮐـﻢ ﻭ ﺑـﻴﺶ ﻣـﺬﻫﺐ ﺳﺎﺑﻘـﺸﺎﻥ ﺭﺍ ﺣﻔـﻆ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﻭ‬

‫ﺩﺳــﺘﻪﺟــﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﻧﺘﻮﺍﻧــﺴﺘﻪ ﺑﻮﺩﻧــﺪ ﮐــﻪ ﺁ‪‬ــﺎ ﺭﺍ ﻧــﺎﺑﻮﺩ ﮐﻨﻨــﺪ‪ ،‬ﺩﺭ ﻫﺮﺟــﺎ ﮐــﻪ ﺗﱪﻫ ــﺎﯼ‬ ‫ﺗﱪﺍﺋﻴﺎﻥ ﮐﺎﺭ ﻣـﯽﮐـﺮﺩ ﺑـﻪﻓﺘـﻮﺍﯼ ﺷـﻴﺦ ﮐﺮﮐـﯽ ﺍﺯ ﺯﺍﺩﺑﻮﻣـﺸﺎﻥ ﺭﺍﻧـﺪﻩ ﻣـﯽﺷـﺪﻧﺪ ﻳـﺎ ﳎﺒـﻮﺭ‬

‫ﻣﯽﮔـﺸﺘﻨﺪ ﮐـﻪ ﻣﺬﻫﺒـﺸﺎﻥ ﺭﺍ ﺑـﺎ ﻣـﺬﻫﺐ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﻣﻼﻳـﺎﻥ‪ ‬ﻟﺒﻨـﺎﻧﯽ ﳘـﺴﻮ ﺳـﺎﺯﻧﺪ‪ .‬ﻣـﺮﺩﻡ‬

‫ﺷﻬﺮﻫﺎ ﮐﻪ ﺟﺰ ﺗﻐﻴﻴﺮﺩﺍﺩﻥ ﻣﺬﻫﺒﺸﺎﻥ ﻫـﻴﭻ ﺭﺍﻫـﯽ ﻧﺪﺍﺷـﺘﻨﺪ ﳎﺒـﻮﺭ ﺷـﺪﻧﺪ ﺑـﺮﺍﯼ ﺁﻧﮑـﻪ ﺍﺯ‬

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‫‪۳۰۸‬‬ ‫ﺩﻳﺎﺭﺷﺎﻥ ﺍﺧﺮﺍﺝ ﻧﮕﺮﺩﻧﺪ ﺗﻈﺎﻫﺮ ﺑﻪ ﺷﻴﻌﻪﮔﺮﯼ ﮐﻨﻨﺪ‪.‬‬ ‫ﺩﺭ ﮔﺎﺗﺎ ﻣـﯽﺧـﻮﺍﻧﻴﻢ ﮐـﻪ ﺯﺭﺗـﺸﺖ ﺑـﻪ ﺍﻧـﺴﺎ‪‬ﺎ ﺗﻌﻠـﻴﻢ ﺩﺍﺩﻩ ﮐـﻪ ﺍﻧـﺴﺎﻥ ﺑﺎﻳـﺪ »ﭘﻨـﺪﺍﺭ ﻭ‬ ‫ﮔﻔﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭ«ﺵ ﻧﻴﮑﻮ ﺑﺎﺷﺪ‪ .‬ﺍﮔﺮ ﻧﻴﮏ ﺑﻮﺩﻥ‪ ‬ﭘﻨﺪﺍﺭ ﻭﮔﻔﺘـﺎﺭ ﻧـﺰﺩ ﺯﺭﺗـﺸﺖ ﺁﻧـﺴﺖ ﮐـﻪ‬

‫ﺍﻧــﺴﺎﻥ ﻓﮑــﺮ ﺑــﺪ ﺑــﻪ ﺫﻫــﻨﺶ ﺭﺍﻩ ﻧﺪﻫــﺪ ﻭ ﺳــﺨﻦ ﻧــﺎﺭﻭﺍ ﺑــﺮ ﺯﺑــﺎﻥ ﻧﻴــﺎﻭﺭﺩ؛ ﻧــﺰﺩ ﺍﻳــﻦ ﻟﺒﻨﺎﻧﻴﻬــﺎ‬

‫ﺩﺷﻨﺎﻡ ﺩﺍﺩﻥ ﺑﻪ ﺍﻧﺴﺎ‪‬ﺎﺋﯽ ﮐﻪ ‪‬ﺼﺪ ﺳﺎﻝ ﭘﻴﺸﺘﺮ ﻣﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻓﻀﻴﻠﺖ ﺑـﻮﺩ‪ .‬ﺍﻳـﻦ ﺗﻌـﺎﻟﻴﻢ‬

‫ﺭﺍ ﺁ‪‬ﺎ ﺍﺯ ﺭﻭﺳﺘﺎﻫﺎﯼ ﺟﻨﻮﺏ ﻟﺒﻨﺎﻥ ﺑﺎ ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺗﺎ ﺑـﻪ ﺍﻳﺮﺍﻧﻴـﺎﻧﯽ ﻳـﺎﺩ ﺑﺪﻫﻨـﺪ ﮐـﻪ‬ ‫ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ ﲤﺪﻥ ﺭﺍ ﭘﺸﺖ ﺳﺮ ﮔﺬﺍﺷﺘﻪ ﻭ ﺍﻳﻨﻬﺎ ﺭﺍ ﻳﺎﺩ ﻧﮕﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ .‬ﺷـﻴﺦ ﮐﺮﮐـﯽ ﻧـﻪ‬

‫ﺗﻨﻬﺎ ﺑـﻪ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﻣـﯽﮔﻔـﺖ ﮐـﻪ ﻣـﺴﺎﺟﺪ ﴰـﺎ ﺗـﺎ ﺍﻣـﺮﻭﺯ ﻗﺒﻠـﻪﺍﺵ ﮐـﺞ ﺑـﻮﺩﻩ ﻭ ﴰـﺎ ﭼﻨـﺪﻳﻦ‬

‫ﺳﺪﻩ ﺍﺳﺖ ﮐﻪ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﻧﻴﺴﺘﻴﺪ؛ ﻭ ﴰﺎ ﺗﺎ ﮐﻨﻮﻥ ﺍﺯﺩﻭﺍﺝ ﻣﻮﻗﺖ ﳕﯽﮐﺮﺩﻩﺍﻳﺪ ﻭ‬

‫ﲬﺲ ﺑﻪ ﻣﻼﻫﺎﯼ ﺷﻴﻌﻪ ﳕﯽﺩﺍﺩﻩﺍﻳـﺪ ﻟـﺬﺍ ﺑـﺪﺩﻳﻦ ﺑـﻮﺩﻩﺍﻳـﺪ؛ ﺑﻠﮑـﻪ ﻣـﯽﮔﻔـﺖ ﮐـﻪ ﺩﺷـﻨﺎﻡ‬ ‫ﻧــﺪﺍﺩﻧﺘﺎﻥ ﺑــﻪﮐــﺴﺎﻧﯽ ﮐــﻪ ‪‬ــﺼﺪ ﺳــﺎﻝ ﭘﻴــﺸﺘﺮ ﻣــﺮﺩﻩﺍﻧــﺪ ﺗــﺎ ﮐﻨـﻮﻥ ﺟــﺮﻡ ﺑــﻮﺩﻩ ﺍﺳــﺖ؛ ﺯﻳــﺮﺍ‬

‫ﻫﺮﮐﺲ ﺗﱪﺍ ﻧﮑﻨﺪ ﳎـﺮﻡ ﺍﺳـﺖ؛ ﻭ ﻫـﺮﮐﺲ ﺑـﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﻭ ﻋﺎﺋـﺸﻪ ﻭ ﺣﻔـﺼﻪ ﺩﺷـﻨﺎﻡ‬ ‫ﻧﺪﻫﺪ ﳎﺮﻡ ﺍﺳﺖ‪ .‬ﻋﺮ‪‬ﺎﯼ ﺟﻨﻮﺏ ﻟﺒﻨﺎﻥ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺗﺎ ﺑﻪ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﻳـﺎﺩ ﺑﺪﻫﻨـﺪ ﮐـﻪ ﺩﺭ‬ ‫ﮐﻮﭼـﻪﻫـﺎ ﺑـﻪﺭﺍﻩ ﺍﻓﺘﻨـﺪ ﻭ ﺑـﻪﺑﺎﻧـﮓ‪ ‬ﺑﻠﻨــﺪ ﻭ ﳘﻨـﻮﺍ ﺑـﻪ ﻣﺮﺩﮔـﺎﻥ ‪‬ـﺼﺪﺳﺎﻟﻪ ﺩﺷـﻨﺎﻡ ﺑﺪﻫﻨــﺪ‪.‬‬ ‫ﺷ ــﻴﺦ ﮐﺮﮐ ــﯽ ﮐﺘ ــﺎﺏ »ﻧﻔﺤ ــﺎﺕ ﺍﻟﻼﻫ ــﻮﺕ ﻓ ــﯽ ﻟﻌ ــﻦ ﺍﳉﺒ ــﺖ ﻭ ﺍﻟﻄ ــﺎﻏﻮﺕ« ﺭﺍ ﺑ ــﻪ ﳘ ــﻴﻦ‬

‫ﻣﻨﻈﻮﺭ ﻧﻮﺷﺖ ﺗﺎ ﺭﺍﻩ ﻭ ﺭﺳﻢ ﺩﺷﻨﺎﻡ ﺑﻪ ﻣﺮﺩﮔﺎﻥ ﺭﺍ ﺑﻪ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺑﻴـﺎﻣﻮﺯﺩ‪ .‬ﻳﮑﺒـﺎﺭ ﺩﻳﮕـﺮ ﺑـﻪ‬ ‫ﻋﻨــﻮﺍﻥ ﺍﻳــﻦ ﮐﺘــﺎﺏ ﻧﻈــﺮﯼ ﺑﻴﻨــﺪﺍﺯﻳﻢ‪ .‬ﻋﻨــﻮﺍﻥ ﺍﻳــﻦ ﮐﺘــﺎﺏ ﺑــﻪ ﭘﺎﺭﺳــﯽ ﭼﻨــﻴﻦ ﻣــﯽﺷــﻮﺩ‪:‬‬

‫»ﻧـﺴﻴﻢ ﺧﻨـﮏ ﻣﻠﮑـﻮﺗﯽ ﺩﺭ ﺩﺷـﻨﺎﻡ ﺩﺍﺩﻥ ﺑـﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﺍﺳـﺖ«‪ .‬ﻫـﺎﻥ ﺍﯼ ﺍﻳﺮﺍﻧﻴــﺎﻥ!‬

‫ﺍﻳﻨﺴﺖ ﻓﻀﻴﻠﺖ! ﻭ ﴰﺎ ﺳﺪﻩﻫـﺎﯼ ﺩﺭﺍﺯﯼ ﺭﺍ ﺩﺭ ﻏﻔﻠـﺖ ﮔﺬﺭﺍﻧـﺪﻩﺍﻳـﺪ ﻭ ﺍﺯ ﺍﻳـﻦ ﻓـﻀﻴﻠﺖ‬ ‫ﻻ« ﮐـﻦ‪.‬‬ ‫ﻻ«! ﺍﻭﻝ » ‪‬ﺗ ‪‬ﺒـﺮ‪‬ﺍ« ﮐـﻦ ﺳـﭙﺲ »ﺗـﻮ ﹼ‬ ‫ﺑﯽ‪‬ﺮﻩ ﻣﺎﻧﺪﻩﺍﻳﺪ! ﺍﻳﻦ ﺍﺳﺖ ﺍﺻﻞ » ‪‬ﺗ ‪‬ﺒـﺮ‪‬ﺍ ﻭ ‪‬ﺗـ ‪‬ﻮ ﹶ‬

‫ﺑــﻪ ﻣﺮﺩﮔــﺎﻥ ‪‬ــﺼﺪﺳﺎﻟﻪ ﺩﺷــﻨﺎﻡ ﺑــﺪﻩ ﺗــﺎ ﺷــﻴﻌﻪ ﺑﻮﺩﻧــﺖ ﺭﺍ ﺛﺎﺑــﺖ ﮐﻨــﯽ؛ ﺁﻧﮕــﺎﻩ ﺑــﻪ ﻓﻘﻬــﺎﯼ‬ ‫ﻻ ﮐﻦ ﻭ ﺩﺭ ﻭﻻﻳﺘﺸﺎﻥ ﺫﻭﺏ ﺑﺸﻮ‪ .‬ﺩﻳﻦ ﺩﺭ ﺩﻭ ﮐﻼﻡ ﺧﻼﺻﻪ ﻣﯽﺷﻮﺩ‪ :‬ﮐﻼﻡ ﺍﻭﻝ‬ ‫ﻟﺒﻨﺎﻧﯽ ‪‬ﺗ ‪‬ﻮ ﹼ‬ ‫ﻳــﺎ ﺷــﻌﺎﺭ ﳔــﺴﺖ‪» :‬ﻟﻌﻨــﺖ ﺑــﺮ…« )ﺟﻨــﮓ ﺑــﺎ ﻣﺮﺩﮔــﺎﻥ‪ ‬ﻫﺰﺍﺭﺳــﺎﻟﻪ(؛ ﮐــﻼﻡ ﻳــﺎ ﺷــﻌﺎﺭ ﺩﻭﻡ‪:‬‬

‫»ﻣﺮﮒ ﺑﺮ…« )ﺟﻨﮓ ﺑﺎ ﺯﻧﺪﮔﺎﻧﯽ ﮐﻪ ﻫﻢﻣﺬﻫﺐ ﻣﺎ ﻧﻴﺴﺘﻨﺪ(‪ .‬ﭘﺲ‪ :‬ﻟﻌﻨﺖ ﺑﺮ ﻣﺮﺩﮔﺎﻧﯽ‬ ‫ﮐﻪ ﻭﻻﻳﺖ‪ ‬ﻣﺎ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﻣﺮﮒ ﺑﺮ ﺯﻧﺪﮔﺎﻧﯽ ﮐـﻪ ﻭﻻﻳـﺖ‪ ‬ﻣـﺎ ﺭﺍ ﻗﺒـﻮﻝ ﻧﺪﺍﺭﻧـﺪ‪.‬‬

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‫‪www.IrPDF.com‬‬

‫‪۳۰۹‬‬ ‫ﻣﺮﮒ ﻭ ﻧﻔﺮﻳﻦ ﺑﺮﺿﺪ ﻭﻻﻳﺖ ﻣﺎ ﭼﻪ ﻣﺮﺩﻩﺍﺵ ﭼﻪ ﺯﻧﺪﻩﺍﺵ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﺗﻌﺎﻟﻴﻢ »ﺩﻳﻦﹺ ﺣﻖ«‬ ‫ﻋ ﹶﻠ ــﻮﯼ« ﮐ ــﻪ ﻧﻈﺮﻳ ــﻪﭘ ــﺮﺩﺍﺯﺍﻥ‪ ‬ﺗ ــﺸﻴﻊ ﺻ ــﻔﻮﯼ ﺍﺯ ﺭﻭﺳ ــﺘﺎﻫﺎﯼ‬ ‫ﻭ »ﺍﺳ ــﻼﻡﹺ ﻧ ــﺎﺏﹺ ﳏﻤ ــﺪﯼ ﻭ ‪‬‬ ‫ﮐﻮﻫﺴﺘﺎﻧﯽ ﺟﻨﻮﺏ ﻟﺒﻨﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺗﺎ ﺑﻪ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻳﺎﺩ ﺑﺪﻫﻨﺪ‪.‬‬

‫ﻧﺘﻴﺠﮥ ﺍﻳﻦ ﺗﻌﺎﻟﻴﻢ ﭼﻪ ﻣﯽﺷـﻮﺩ؟ ﺍﻳﺠـﺎﺩ ﻧﻔـﺮﺕ ﺍﺑـﺪﯼ ﺩﺭ ﻣﻴـﺎﻥ‪ ‬ﲨﺎﻋـﺎﺕ ﺍﻳﺮﺍﻧـﯽ‪،‬‬

‫ﻓﺮﺯﻧﺪﺍﻥ ﮐﻮﺭﻭﺵ ﻭ ﺩﺍﺭﻳﻮﺵ‪ ،‬ﮐﻪ ﺩﻫﻬﺎ ﺳﺪﻩ ﺁﻣﻮﺯﮔـﺎﺭﺍﻥ ﻣـﺪﺍﺭﺍ ﻭ ﳘﺰﻳـﺴﺘﯽ ﺑـﻮﺩﻩﺍﻧـﺪ ﻭ‬ ‫ﺍﺯ ﻗﺪﻳﻤﺘﺮﻳﻦ ﺩﻭﺭﺍ‪‬ﺎ ﺑﺎ ﻋﻤﻠﺸﺎﻥ ﺩﺭﺧﺸﺎﻥﺗﺮﻳﻦ ﮐﺎﺭﻧﺎﻣﻪﻫﺎ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨـﻪ ﺑـﻪ ﺑـﺸﺮﻳﺖ‬

‫ﺍﺭﺍﺋﻪ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬

‫ﻣﺮﺩﻣﯽ ﮐﻪ ﺑﻪ ﺯﻭﺭ ﴰﺸﻴﺮ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺧﺎﻧﻪﻫﺎﺷﺎﻥ ﺑﻴﺮﻭﻥ ﮐﺸﺎﻧﺪﻩ ﻣﯽﺷﺪﻧﺪ ﺗﺎ ﺑﻪ‬

‫ﻣﺮﺩﮔـ ــﺎﻥ ‪‬ـ ــﺼﺪﺳﺎﻟﻪ ﺩﺷـ ــﻨﺎﻡ ﺩﻫﻨـ ــﺪ ﺑﭽـ ــﻪﻫﺎﻳـ ــﺸﺎﻥ ﺍﻳـ ــﻦ ﺩﺷـ ــﻨﺎﻣﻬﺎ ﺭﺍ ﺍﺯ ﺯﺑـ ــﺎﻥ ﭘـ ــﺪﺭﺍﻥ‬ ‫ﻣـﯽﺷــﻨﻴﺪﻧﺪ ﻭ ﺧــﻮﺩ ﺑــﻪﺧــﻮﺩ ﻳــﺎﺩ ﻣــﯽﮔﺮﻓﺘﻨــﺪ ﮐــﻪ ﺑﺎﻳــﺪ ﺩﺷــﻨﺎﻡ ﺩﺍﺩ‪ .‬ﭘــﺲ ﺑﺎﻭﺭﻫــﺎﯼ ﺗــﺸﻴﻊ‬

‫ﺻﻔﻮﯼ ﺍﺯ ﮐﻮﺩﮐﯽ ﺗﻮﺳﻂ ﭘﺪﺭﺍﻧﯽ ﮐﻪ ﳎﺒﻮﺭ ﺑﻪ ﺩﺷﻨﺎﻡ ﺩﺍﺩﻥ ﻣﯽﺷﺪﻧﺪ‪ ،‬ﻧﺎﺧﻮﺍﺳﺘﻪ‪ ،‬ﺩﺭ‬

‫ﺫﻫﻦ ﮐﻮﺩﮐﺎﻥ ﺗﻠﻘﻴﻦ ﻣﯽﺷﺪ ﻭ ﺩﻳﮕﺮ ﺍﻣﮑﺎﻥ ﻧﺪﺍﺷﺖ ﮐﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﺯ ﻏﻴﺮ ﻫﻢﻣﺬﻫﺒﺎﻧﺸﺎﻥ‬ ‫ﻧﻔﺮﺕ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﻧﺴﻠﻬﺎﯼ ﺩﻭﻡ ﻭ ﺳﻮﻡ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭﻏﻴﺎﺏ ﺍﻫﻞ ﻓﮑﺮ ﻭ ﺗﻌﻘﻞ ﮐﻪ ﳘﻪ‬

‫ﺭﺍ ﺩﺍﺳ ــﻬﺎﯼ ﺑ ــﯽﺭﺣ ــﻢ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭﻭ ﮐ ــﺮﺩﻩ ﺑ ــﻮﺩ‪ ،‬ﻭ ﺯﻳ ــﺮ ﺗ ــﺄﺛﻴﺮ ﺗﺒﻠﻴﻐ ــﺎﺕ ﻭ ﺗﻠﻘﻴﻨ ــﻬﺎﯼ‬ ‫ﻓﻘﻴﻬﺎﻧﯽ ﮐﻪ ﺩﺭ ﻣﺪﺍﺭﺱ ﺍﻳﻦ ﻣﻼﻳﺎﻥ ﺁﻣﻮﺯﺵ ﻣﯽﺩﻳﺪﻧﺪ ﺗـﺸﻴﻊ ﺭﺍ ﳘـﻴﻦ ﻣـﯽﺩﺍﻧـﺴﺘﻨﺪ ﮐـﻪ‬

‫ﺍﻳــﻦ »ﻋﻠﻤــﺎﺀ« ﺗﺒﻠﻴــﻎ ﻣــﯽﮐﺮﺩﻧــﺪ‪ .‬ﺩﺭﻧﺘﻴﺠــﻪ‪ ،‬ﺩﺭ ﺧــﻼﻝ ﺩﻭ ﺳــﻪ ﻧــﺴﻞﹾ ﳘــﮥ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺩﺭ‬

‫ﺍﻳﺮﺍﻥ ﺷﻴﻌﻪ ﺑﻮﺩﻧﺪ ﻣﺬﻫﺐ ﻭﺍﺣـﺪﯼ ﺩﺍﺷـﺘﻨﺪ ﮐـﻪ ﺍﻳـﻦ ﺑﺰﺭﮔـﻮﺍﺭﺍﻥ‪ ‬ﻟﺒﻨـﺎﻧﯽ ﺍﺳـﺎﺱ ﺁﻥﺭﺍ ﺍﺯ‬

‫ﺭﻭﺳﺘﺎﻫﺎﻳﺸﺎﻥ ﺑﺎ ﺧﻮﺩ ﺁﻭﺭﺩﻩ ﺩﺭ ﺍﻳﺮﺍﻥ ﺗﺌﻮﺭﻳﺰﻩ ﮐﺮﺩﻩ ﺑﻮﺩﻧـﺪ ﻭ ﺗﻮﺳـﻂ ﺗﱪﻫـﺎﯼ ﺗﱪﺍﺋﻴـﺎﻥ‬ ‫ﺩﺭ ﻣﻐﺰﻫﺎﯼ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﮐﺎﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬

‫ﺗﺌــﻮﺭﯼ ﻧﻔــﺮﺕ ﮐــﻪ ﺑــﻪﻓﺘــﻮﺍﯼ ﻓﻘﻴﻬــﺎﻥ‪ ‬ﻟﺒﻨــﺎﻧﯽ ﻭ ﺯﻭﺭ ﴰــﺸﻴﺮ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺗﱪﻫــﺎﯼ‬

‫ﺗﱪﺍﺋﻴــﺎﻥ ﺩﺭ ﺳــﺮﻫﺎﯼ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﮐﺎﺷــﺘﻪ ﺷــﺪ ﭼﻨــﺎﻥ ﺭﻳــﺸﻪﻫــﺎﯼ ﻣــﺴﺘﺤﮑﻤﯽ ﮔﺮﻓــﺖ ﮐــﻪ ﺗــﺎ‬

‫ﺍﻣــﺮﻭﺯ ﳘﭽــﻮﻥ ﺩﺭﺧــﺖ ﺗﻨﻮﻣﻨــﺪﯼ ﺍﻳــﺴﺘﺎﺩﻩ ﺍﺳــﺖ ﻭ ﺩﺭ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﮐﺘﺎ‪‬ــﺎﺋﯽ ﮐــﻪ ﺍﺧﻴ ـﺮ‪‬ﺍ‬ ‫ﺗﻮﺳﻂ ﳘﻔﮑﺮﺍﻥ ﻭ ﻫﻢﺯﺑﺎﻧﺎﻥ‪ ‬ﺁ‪‬ﺎ ﺍﻧﺘﺸﺎﺭ ﻣـﯽﻳﺎﺑـﺪ ﺧﻮﺩﳕـﺎﻳﯽ ﻣـﯽﮐﻨـﺪ ﻭ ﺑـﺮ ﺳـﺮ ﻣﻨﱪﻫـﺎ‬ ‫ﺑﺎﻧﮓ ﺯﺩﻩ ﻣﯽﺷﻮﺩ‪ .‬ﻧﺘﻴﺠﮥ ﺗﻌﺎﻟﻴﻢ ﺍﻳﻨﻬﺎ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ﺩﴰﻨﯽ ﺁﺷﺘﯽﻧﺎﭘـﺬﻳﺮ ﻻﻳـﻪﻫـﺎﯼ‬

‫ﺍﺟﺘﻤ ــﺎﻋﯽﹺ ﻣﻠﺘ ــﯽ ﺑ ــﺰﺭﮒ ﺩﺭ ﮐ ــﺸﻮﺭ ﮐ ــﻮﺭﻭﺵ ﻭ ﺩﺍﺭﻳ ــﻮﺵ ﻭ ﺧ ــﺸﻴﺎﺭﺷﺎ ﻭ ﺍﻧﻮﺷ ــﻪﺭﻭﺍﻥ ﻭ‬

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‫‪۳۱۰‬‬ ‫ﺯﺭﺗﺸﺖ ﻭ ﻣﺰﺩﮎ ﻭ ﺑﺮﺯﻭﻳـﻪ ﻭ ﺑﺰﺭﮔﻤﻬـﺮ ﻭ ﺧـﻮﺍﺭﺯﻣﯽ ﻭ ﺍﺑـﻦ ﺳـﻴﻨﺎ ﻭ ﻓـﺎﺭﺍﺑﯽ ﻭ ﻓﺮﺩﻭﺳـﯽ ﻭ‬ ‫ﻧﻈﺎﻣﯽ ﻭ ﻋﻄﺎﺭ ﻭ ﻣﻮﻟﻮﯼ ﻭ ﺳﻌﺪﯼ ﻭ ﺣﺎﻓﻆ ﻭ ﺷﺒﺴﺘﺮﯼ ﻭ ﺟﺎﻣﯽ ﻭ ﺩﻭﺍﻧﯽ ﻭ…‬ ‫ﻭ ﺣﺎﺻ ـﻞﹺ ﺍﻳــﻦ ﮐ‪‬ــﺸﺘﻪ ﻣــﺎﺋﻴﻢ… ﻣــﺎ ﻣﻠﺘــﯽ ﻋﻘــﺐﻣﺎﻧــﺪﻩ ﺍﺯ ﮐــﺎﺭﻭﺍﻥ ﲤــﺪﻧﯽ ﻭ ﮔﺮﻓﺘــﺎﺭ‬

‫ﺍﻭﻫﺎﻡ ﻭ ﺧﺮﺍﻓﺎﺕ ﮐﻪ ﮐﺎﺭﯼ ﻧﺪﺍﺭﻳﻢ ﺟﺰ ﺁﻧﮑﻪ ﻣﺸﺘﻬﺎﻣﺎﻥ ﺭﺍ ﳘﻴﺸﻪ ﮔﺮﻩﮐﺮﺩﻩ ﻧﮕﺎﻩ ﺩﺍﺭﻳـﻢ‬ ‫ﺗﺎ ﺑﺒﻴﻨﻴﻢ ﭼﻪ ﻭﻗﺖ ﻓﺮﺻﺘﯽ ﺑﺮﺍﻳﻤﺎﻥ ﺩﺳـﺖ ﻣـﯽﺩﻫـﺪ ﺗـﺎ ﺑﺮﺳـﺮ ﺩﴰﻨـﺎﻥ‪ ‬ﻓﺮﺿـﯽ ﺑﮑـﻮﺑﻴﻢ‪.‬‬

‫ﻼ ﺑــﯽﮐــﺎﺭ ﺷــﺪﻳﻢ ﻭ ﺗﻨــﻬﺎ ﻣﺎﻧــﺪﻳﻢ ﮐﻨﺠــﯽ ﺑﻴــﺎﺑﻴﻢ ﻭ ﺑــﻪﻳــﺎﺩ ﺟﻨﺎﻳﺘــﻬﺎﯼ ﮐــﻪ‬ ‫ﻫﺮﻭﻗــﺖ ﻫــﻢ ﮐــﺎﻣ ﹰ‬ ‫ﺳ ــﻨﻴﺎﻥ‪ ‬ﭘﻴ ــﺮﻭ ﺍﺑ ــﻮﺑﮑﺮ ﻭ ﻋﻤ ــﺮ ﻭ ﻋﺎﺋ ــﺸﻪ ﺑ ــﺮ ﺍﻣﺎﻣﺎﳕ ــﺎﻥ ﮐﺮﺩﻧ ــﺪ‪ ،‬ﺑ ــﺮﺍﯼ ﺧ ــﺸﻨﻮﺩﯼ ﺧ ــﺪﺍ ﻭ‬

‫ﺣــﺼﻮﻝ ﺛــﻮﺍﺏ ﺍﺧــﺮﻭﯼ ﻏﻤــﯽ ﺑﻴﻨﺪﻳــﺸﻴﻢ ﻭﮔﺮﻳــﻪﺋــﯽ ﺑﮑﻨــﻴﻢ ﻭ ﺍﺷــﮑﯽ ﺑﺮﻳــﺰﻳﻢ ﻭ ﻟﻌﻨﺘــﯽ‬ ‫ﺑﻔﺮﺳــﺘﻴﻢ ﻭ ﮐﻴﻨــﯽ ﺑﻴﻔــﺰﺍﺋﻴﻢ ﺑــﺮ ﮐﻴﻨــﻬﺎﯼ ﺍﻧﺒﺎﺷــﺘﻪ ﺩﺭ ﺳــﻴﻨﻪﻫﺎﻣــﺎﻥ؛ ﻭ ﺑــﻪﺍﻧﺘﻈــﺎﺭ ﺭﻭﺯﯼ ﮐــﻪ‬

‫ﳘ ــﮥ ﺳ ــﻨﻴﺎﻥ‪ ‬ﺟﻬ ــﺎﻥ ﺭﺍ ﻧ ــﺎﺑﻮﺩ ﮐ ــﺮﺩﻩ ﺑﺎﺷ ــﻴﻢ ﺭﻭﺯﴰ ــﺎﺭﯼ ﮐﻨ ــﻴﻢ؛ ﺯﻳ ــﺮﺍ »ﺍﻧﺘﻈ ــﺎ ‪‬ﺭ ﻣ ــﺬﻫﺐ‬ ‫ﺍﻋﺘﺮﺍﺽ« ﺍﺳﺖ ﺍﻋﺘﺮﺍﺽﹺ ﻗﻠﺒﯽ ﺑـﻪ ﺍﺩﺍﻣـﮥ ﺣﻴـﺎﺕ ﺩﴰﻨﺎﳕـﺎﻥ ﮐـﻪ ﻣـﺬﻫﺒﯽ ﺟـﺰ ﻣـﺬﻫﺐﹺ‬

‫ﻣﺎ ﺩﺍﺭﻧﺪ؛ ﻭ ﺁﻣﺎﺩﮔﯽ ﺑﺮﺍﯼ ﻧﺎﺑﻮﺩ ﮐﺮﺩﻥ‪ ‬ﳘﮥ ﺁ‪‬ﺎ ﺩﺭ ﺭﻭ ﹺﺯ ﻣﻮﻋﻮﺩ‪.‬‬

‫ﺩﺳﺘﻪﺟﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳﯽ ﺑﻪ ﺭﻫﱪﯼ ﻣﻼﻳﺎﻧﯽ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﮐﻪ ﺍﺯ ﻣﻴﺎﻥ ﺑﺰﻫﮑﺎﺭﺍﻥ ﺷـﻬﺮﯼ‬ ‫ﺳﺮ ﺑﺮﺁﻭﺭﺩﻩ ﻭ ﻳﮏﺷﺒﻪ »ﻣﻮﻻﻧـﺎ« ﺷـﺪﻩ ﺑﻮﺩﻧـﺪ‪ ،‬ﺭﻭﺯ ﻭ ﺷـﺐ ﺩﺭ ﮐـﻮﯼ ﻭ ﺑﺮﺯ‪‬ـﺎ ﺑـﻪ ﺑﺎﻧـﮓ‬ ‫ﺑﻠﻨﺪ ﺑـﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﻭ ﻋﺎﺋـﺸﻪ ﻭ ﺍﺻـﺤﺎﺏ ﭘﻴـﺎﻣﱪ ﺩﺷـﻨﺎﻡ ﻣـﯽﺩﺍﺩﻧـﺪ‪ ،‬ﻭ ﺍﺯ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ‬

‫ﻣﯽﺧﻮﺍﺳﺘﻨﺪ ﮐﻪ ﺍﺯ ﺧﺎﻧﻪﻫﺎﻳﺸﺎﻥ ﺑﻴﺮﻭﻥ ﺁﻳﻨﺪ ﻭ ﺑـﺎ ﺁ‪‬ـﺎ ﳘﻨـﻮﺍ ﮔﺮﺩﻧـﺪ ﻭ »ﺑـﻴﺶ ﺑـﺎﺩ ﻭ ﮐـﻢ‬

‫ﻣﺒﺎﺩ« ﺑﮕﻮﻳﻨﺪ‪ .‬ﺳﭙﺲ ﻟﺒﻨﺎﻧﻴﺎﻥ ﺁﻣﺪﻧﺪ ﻭ ﺍﻳﻦ ﺷﻴﻮﻩ ﺭﺍ ﺗﺌﻮﺭﻳﺰﻩ ﻭ ﺗﺪﻭﻳﻦ ﮐﺮﺩﻧـﺪ ﺗـﺎ ﺑـﺮﺍﯼ‬ ‫ﺍﻳﺮﺍﻧﯽ ﺗﺒﺪﻳﻞ ﺑﻪ ﻫﻮﻳﺖ ﺷﻮﺩ‪.‬‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﻓﻘﻴﻬﺎﻧــﺸﺎﻥ ﻭ ﺗﱪﺍﺋﻴﺎﻧــﺸﺎﻥ ﺍﺯ ﺁﻥ ﺍﻳﺮﺍﻧــﯽﺋــﯽ ﮐــﻪ ﺗــﺎﺭﻳﺦ ﺑــﻪﺍﻭ ﺍﻓﺘﺨــﺎﺭ‬

‫ﻣــﯽﮐــﺮﺩ ﭼﻨــﻴﻦ ﻣﻮﺟــﻮﺩﯼ ﺳــﺎﺧﺘﻨﺪ‪ .‬ﺁﻥ ﺍﻳﺮﺍﻧــﯽﺋــﯽ ﮐــﻪ » ﹶﻟــﻮ ﮐــﺎﻥﹶ ﺍﻟﻌ‪‬ﻠ ـﻢﹺ ﰲ ﺍﻟﺜﹼﺮﻳ‪‬ــﺎ ﻟﹶﻨﺎ ﹶﻟــﻪ‬

‫ﺭﺟــﺎﻝﹲ ﻣ‪‬ــﻦ ﻓــﺎﺭﺱ« ﺑــﻮﺩ ﻭ ﺍﺑــﻦ ﻣﻘﻔــﻊ ﻭ ﺳــﻴﺒﻮﻳﻪ ﻭ ﺟــﺎﺣﻆ ﻭ ﲞــﺎﺭﯼ ﻭ ﻣــﺴﻠﻢ ﻭ ﻧــﺴﺎﻳﯽ ﻭ‬ ‫ﺗﺮﻣــﺬﯼ ﻭ ﻃــﱪﯼ ﻭ ﺍﺑ ــﻦ ﻗﺘﻴﺒــﻪ ﻭ ﺑــﻼﺫﺭﯼ ﻭ ﺍﺑﻮﺣﻨﻴﻔ ــﻪ ﻭ ﻏﺰﺍﻟــﯽ ﻭ ﺷﻬﺮﺳــﺘﺎﻧﯽ ﻭ ﻗﺎﺿ ــﯽ‬ ‫ﻋ ــﻀﺪ ﻭ ﻓﺨ ــﺮ ﺭﺍﺯﯼ ﻭ ﺟ ــﻮﻳﻨﯽ ﻭ ﺧﻴ ــﺎﻡ ﻭ ﺍﺑ ــﻦ ﺳ ــﻴﻨﺎ ﻭ ﺧ ــﻮﺍﺭﺯﻣﯽ ﻭ ﻓ ــﺎﺭﺍﺑﯽ ﻭ ﺑﻴﺮﻭﻧ ــﯽ ﻭ‬

‫ﻣﻮﻟــﻮﯼ ﻭ ﻋﻄــﺎﺭ ﻭ ﺳــﻨﺎﻳﯽ ﻭ ﻓﺮﺩﻭﺳــﯽ ﻭ ﻧﻈــﺎﻣﯽ ﻭ ﺳــﻌﺪﯼ ﻭ ﺣــﺎﻓﻆ ﻭ ﺟــﺎﻣﯽ ﻭ ﺑ ــﻴﺶ ﺍﺯ‬ ‫ﻫ ــﺰﺍﺭ ﻭ ﻫﻔﺘ ــﺼﺪ ﻭ ﺷ ــﺼﺖ ﻓﻘﻴ ــﻪ ﻧﺎﻣ ــﺪﺍﺭ ﻭ ﻫ ــﺰﺍﺭﺍﻥ ﺗ ــﺄﻟﻴﻒ ﺩﺭ ﻓﻘ ــﻪ ﻭ ﮐ ــﻼﻡ ﻭ ﺣ ــﺪﻳﺚ ﻭ‬

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‫‪۳۱۱‬‬ ‫ﺗﻔ ــﺴﻴﺮ ﻭ ﺍﺻ ــﻮﻝ ﻭ ﺍﺩﺑﻴ ــﺎﺕ ﻭ ﺗ ــﺎﺭﻳﺦ ﻭ ﻃ ــﺐ ﻭ ﺭﻳﺎﺿ ــﻴﺎﺕ ﻭ ﻓﻠ ــﮏ ﻭ ﺣﮑﻤ ــﺖ ﺑ ــﻪ ﺟﻬ ــﺎﻥ‬ ‫ﻣﻮﺳــﻮﻡ ﺑــﻪ ﺍﺳــﻼﻣﯽ ﺩﺍﺩﻩ ﺑــﻮﺩ ﮐــﻪ ﺁﺧﺮﻳﻨــﺸﺎﻥ ﻣﻮﻻﻧــﺎ ﺟــﺎﻣﯽ ﻭ ﻣﻮﻻﻧــﺎ ﺗﻔﺘــﺎﺯﺍﻧﯽ ﺑﻮﺩﻧــﺪ‪،‬‬ ‫ﺍﮐﻨــﻮﻥ ﮐــﺎﺭﺵ ﺑــﻪﺟــﺎﺋﯽ ﺭﺳــﻴﺪﻩ ﺑــﻮﺩ ﮐــﻪ ﻣــﯽﺑﺎﻳــﺴﺖ ﺍﺯ ﻣﻼﻫــﺎﯼ ﻭﺍﺭﺩﺍﺗــﯽ ﺭﻭﺳــﺘﺎﻫﺎﯼ‬

‫ﮐﻮﻫــﺴﺘﺎﻧﯽ ﺟﻨــﻮﺏ ﻟﺒﻨــﺎﻥ‪ ،‬ﻣﻼﻫــﺎﺋﯽ ﮐــﻪ ﻣﻌﻠــﻮﻡ ﻧﻴــﺴﺖ ﺩﺭ ﮐــﺪﺍﻡ ﻣﺪﺭﺳــﻪ ﳎﺘﻬــﺪ ﺷــﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﻣﻼﻫﺎﺋﯽ ﮐﻪ ﺗﺎﺭﻳﺦ ﺣﻴﺎﺗـﺸﺎﻥ ﺑـﺎ ﻭﺭﻭﺩﺷـﺎﻥ ﺑـﻪﺍﻳـﺮﺍﻥ ﺁﻏـﺎﺯ ﻣـﯽﺷـﺪ ﻭ ﭘـﻴﺶ ﺍﺯ ﺁﻥ‬

‫ﺟــﺎﯼ ﺳــﻄﺮﻫﺎﯼ ﮐﺘــﺎﺏ ﺯﻧﺪﮔﻴﻨﺎﻣــﻪﺷــﺎﻥ ﺳــﻔﻴﺪ‪ ‬ﺳــﻔﻴﺪ ﺑــﻮﺩ‪ ،‬ﺍﺯ ﻣﻨﻄﻘــﻪﺋــﯽ ﮐــﻪ ﺩﺭ ﺳﺮﺍﺳــﺮ‬ ‫ﺗﺎﺭﻳﺨﺶ ﺣﺘﯽ ﻳﮏ ﻋﺎﻟ‪‬ﻢ ﺻﺎﺣﺐﹺ ﻧﺎﻡ ﻭ ﻳﮏ ﺟﻠﺪ ﮐﺘﺎﺏﹺ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﮤ ﺍﻫﻞ ﻋﻠـﻢ ﺍﺯ ﺁﻥ‬ ‫ﺑﻴﺮﻭﻥ ﻧﻴﺎﻣﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﺯ ﻣﻨﻄﻘﻪﺋﯽ ﮐﻪ ﺳﻬﻤﺶ ﺩﺭ ﺳﺎﺧﱳ ﲤﺪﻥ‪ ‬ﻣﻮﺳﻮﻡ ﺑﻪﺍﺳﻼﻣﯽ ﻫﻴﭻ ﻭ‬

‫ﺻـﻔﺮ ﺑـﻮﺩ‪ ،‬ﻳـﺎﺩ ﺑﮕﻴـﺮﺩ ﮐــﻪ ﻗﺒﻠـﻪ ﮐﺠـﺎ ﺍﺳـﺖ ﻭ ﻳــﺎﺩ ﺑﮕﻴـﺮﺩ ﮐـﻪ ﻓـﻀﻴﻠﺖ ﺩﺭ ﺩﺷــﻨﺎﻡ ﺩﺍﺩﻥ ﻭ‬ ‫ﻟﻌﻨﺖ ﻓﺮﺳﺘﺎﺩﻥ ﻭ ﺧﺸﻮﻧﺖ ﻭﺭﺯﻳﺪﻥ ﺍﺳﺖ‪.‬‬

‫ﻭ ﳘﻴﻦ ﺍﻳﺮﺍﻧﯽ ﺑﻮﺩ ﮐﻪ ﺍﮔـﺮ ﺍﺯ ﺧﻔﻘـﺎﻥ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻣـﯽﮔﺮﻳﺨـﺖ ﻭ ﺑـﻪﺩﺍﻣـﻦ ﮐـﺸﻮﺭﯼ‬

‫ﺩﻭﺭ ﭘﻨﺎﻩ ﻣﯽﺁﻭﺭﺩ ﺗـﺎﺝﳏـﻞ ﻣـﯽﺳـﺎﺧﺖ؛ ﻭ ﺍﮔـﺮ »ﺷـﺎﻩ ﻋﺒـﺎﺱ«ﯼ ﭘﻴـﺪﺍ ﻣـﯽﺷـﺪ ﮐـﻪ ﺑـﺮﺍﯼ‬ ‫ﻣﺪﺗﯽ ﴰﺸﻴﺮﻫﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﺑـﻪﻏـﻼﻑ ﮐﻨـﺪ ﻭ ﺗﱪﻫـﺎﯼ ﺗﱪﺍﺋﻴـﺎﻥ ﺭﺍ ﺑـﻪﺍﻧﺒـﺎﺭ ﺍﻧـﺪﺍﺯﺩ ﻭ‬ ‫ﻣﻴﺪﺍﻥ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻼﻳﺎﻥ ﻟﺒﻨﺎﻧﯽ ﺑﮕﻴﺮﺩ »ﻧﻘﺶ ﺟﻬﺎﻥ« ﺩﺭ ﺍﺳﭙﻬﺎﻥ ﻣﯽﺳﺎﺧﺖ ﻭ ﺍﻳﺮﺍﻥ‬

‫ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻪﻣﺮﮐﺰ ﺑﺎﺯﺭﮔﺎﻧﯽ ﺟﻬﺎﻧﯽ ﻣﯽﮐﺮﺩ‪.‬‬

‫ﺑﺎﺯﻧﻮﻳﺴﯽ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ‬ ‫ﺗﺄﻟﻴﻔـﺎﺕ ﺷـﻴﺦ ﮐﺮﮐــﯽ ﭘـﺲ ﺍﺯ ﺧــﻮﺩﺵ ﺍﺳـﺎﺱ ﮐــﺎﺭ ﻣـﺪﺍﺭﺱ ﻣــﺬﻫﺒﯽ ﺻـﻔﻮﯼ ﻗــﺮﺍﺭ‬ ‫ﮔﺮﻓﺖ‪ ،‬ﻭ ﻳﮏ ﻣﺬﻫﺐ ﺭﲰﯽ ﺑﺮ ﺍﺳﺎﺱ ﺁ‪‬ﺎ ﺩﺭ ﺍﻳﺮﺍﻥ ﺷﮑﻞ ﮔﺮﻓﺖ ﮐﻪ ﺑﻪ ﲤﺎﻣﻪ ﻣﺬﻫﺐ‬

‫ﻭﺍﮐﻨﺸﯽ ﻭ ﺧﺸﻦ ﻭ ﮐﻴﻦﭘﺮﻭ ﹺﺭ ﺟﺒﻞ ﻋﺎﻣﻞ ﺑﻮﺩ‪ .‬ﭘﺮﻭﺭﺩﮔﺎﻥ ﻣﮑﺘﺐ ﺷﻴﺦ ﮐﺮﮐﯽ ﭘـﺲ ﺍﺯ ﺍﻭ‬ ‫ﺩﺳﺖ ﺑـﻪﮐـﺎﺭ ﺑﺎﺯﻧﻮﻳـﺴﯽ ﻭ ﺍﺻـﻼﺡ ﻣﺘـﻮﻥ ﺷـﻴﻌﻪ ﺷـﺪﻧﺪ‪ ،‬ﻭ ﻋﻤـﻮﻡ ﮐﺘﺎ‪‬ـﺎﯼ ﻣـﺬﻫﺒﯽ ﺷـﻴﻌﻪ‬

‫ﮐﻪ ﺍﺯ ﺳﺪﮤ ﭼﻬﺎﺭﻡ ﺑﻪﺑﻌﺪ ﺗﻮﺳﻂ ﻋﺮ‪‬ـﺎﯼ ﻋﺮﺍﻗـﯽ ﻧﻮﺷـﺘﻪ ﺷـﺪﻩ ﺑـﻮﺩ ﺑﺎﺯﻧﻮﻳـﺴﯽ ﻭ ﺍﺻـﻼﺡ‬ ‫ﮔﺮﺩﻳـﺪ ﺗــﺎ ﺑــﺎ ﺑﺎﻭﺭﻫــﺎﯼ ﺗــﺸﻴﻊ ﺻــﻔﻮﯼ ﺗﻮﺍﻓـﻖ ﻳﺎﺑــﺪ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺭﺍﻩ ﺣﺘــﯽ ﺯﻧــﺪﮔﯽﻧﺎﻣــﮥ ﺷــﻴﺦ‬

‫ﺻﻔﯽ ﮐﻪ ﺗﻮﺳﻂ ﻣﺮﻳﺪﺍﻧﺶ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﺑﻮﺩ ﻧﻴﺰ ﺑﺎ ﺣﺬﻑ ﻭ ﺍﺿﺎﻓﻪﻫﺎﯼ ﻻﺯﻡ ﺑﺎﺯﻧﻮﻳـﺴﯽ‬

‫ﺷﺪ ﺗﺎ ﺍﺯ ﺷﻴﺦ ﺻﻔﯽ ﺳﻨﯽ ﺷﺎﻓﻌﯽﹺ ﺍﺷﻌﺮﯼ ﻳﮏ ﺷﻴﻌﮥ ﺗﻨﺪﺭﻭ ﳘﻌﻘﻴـﺪﮤ ﺷـﻴﻌﻴﺎﻥ ﻗﺰﻟﺒـﺎﺵ‬

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‫‪۳۱۲‬‬ ‫ﺳ ــﺎﺧﺘﻪ ﺷ ــﻮﺩ‪ .‬ﺍﻳ ــﻦ ﮐ ــﺎﺭ ﺭﺍ ﻳ ــﮏ ﻣ ــﻼﯼ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳ ــﯽ ﺑ ــﻪﻧ ــﺎﻡ ﻣﻴ ــﺮ ﺍﺑ ــﻮﺍﻟﻔﺘﺢ ﺍﳒ ــﺎﻡ ﺩﺍﺩ‪ .‬ﻣﻴ ــﺮ‬ ‫ﺍﺑﻮﺍﻟﻔﺘﺢ ﺩﺭ ﻣﻘﺪﻣﮥ ﺯﻧـﺪﮔﯽﻧﺎﻣـﮥ ﺑﺎﺯﻧﻮﻳـﺴﯽﺷـﺪﮤ ﺷـﻴﺦ ﺻـﻔﯽ ﺍﻟـﺪﻳﻦ ﺍﺭﺩﺑﻴﻠـﯽ ﺍﺯ ﺍﻳﻨﮑـﻪ‬ ‫ﺑﻪﻓﺮﻣﺎﻥ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺑﻪﮐﺎﺭ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺟـﺮﺡ ﻭ ﺗﻌـﺪﻳﻞ ﻭ ﺣـﺬﻑ ﻭ ﺍﺿـﺎﻓﻪ ﻭ ﺑﺎﺯﻧﻮﻳـﺴﯽ‬

‫ﺯﻧــﺪﮔﯽﻧﺎﻣــﮥ ﺷــﻴﺦ ﺻــﻔﯽ ﭘﺮﺩﺍﺧﺘــﻪ ﺍﺳــﺖ‪ ،‬ﺑــﺎ ﺍﻓﺘﺨــﺎﺭ ﻣــﯽﮔﻮﻳــﺪ ﮐــﻪ ﭼﻮﻧﮑــﻪ ﺳــﻴﺮﮤ ﺷــﻴﺦ‬

‫ﺻﻔﯽ ﺭﺍ ﻣﺮﻳﺪ ﺳﻨﯽﹺ ﺑﺪﺩﻳﻦﹺ ﺷﻴﺦ ﺻﻔﯽ ﻧﮕﺎﺷﺘﻪ ﺑﻮﺩﻩ ﺩﺭ ﺁﻥ ﭼﻨـﺎﻥ ﺳـﺨﻦ ﺭﻓﺘـﻪ ﮐـﻪ ﮔﻮﻳـﺎ‬

‫ﺷﻴﺦ ﺻﻔﯽ ﺳﻨﯽ ﺑﻮﺩﻩ ﺍﺳﺖ؛ ﻭ ﺍﻳﻨﮏ ﺍﻭ ﺁﻣﺪﻩ ﺗﺎ ﺁﻥ ﮐﺘـﺎﺏ ﺭﺍ ﺑﺎﺯﻧﻮﻳـﺴﯽ ﮐﻨـﺪ ﻭ ‪‬ﻤـﺖ‬

‫ﺳﻨﯽ ﺑﻮﺩﻥ ﺭﺍ ﺍﺯ ﺷﻴﺦ ﺻﻔﯽ ﺩﻭﺭ ﺳﺎﺯﺩ‪ .‬ﺍﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﻴﻦ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬ ‫ﻑ ﺧـﺎﻟﯽ ﺍﺯ ﻓـﻀﻠﯽ ﻧﺒـﻮﺩﻩ‪ ،‬ﻭ‬ ‫ﻳﮑﯽ ﺍﺯ ﳐﺎﻟﻔﺎﻥ ﻭ ﻣﻨﺎﻓﻘـﺎﻥ ﮐـﻪ ﺩﺭ ﻃﺮﻳـﻖ ﺍﻫـﻞ ﺧـﻼ ‪‬‬ ‫ﺩﻋﻮﯼ ﺍﺭﺍﺩﺕ ﻭ ﻋﻘﻴﺪﺕ ﺑﻪﺍﻳﻦ ﺧﺎﻧﺪﺍﻥ ﻣﯽﳕـﻮﺩ‪ ،‬ﮐﺘـﺎﺑﯽ ﺩﺭ ﻣﻘـﺎﻻﺕ ﻭﮐـﺸﻒ ﻭ‬ ‫ﮐﺮﺍﻣــﺎﺕ ﺍﻳــﺸﺎﻥ )ﻳﻌﻨــﯽ ﺷــﻴﺦ ﺻــﻔﯽ( ﺗﺮﺗﻴــﺐ ﺩﺍﺩ‪ .‬ﻭ ﭼــﻮﻥ ﺩﺭ ﻣــﺬﻫﺐ ﻭ ﺍﻋﺘﻘــﺎﺩ‬ ‫ﺗــﺎﺑﻊ ﺳــﻨﻴﺎﻥ ﺑــﻮﺩ ﻭ ﺭﺍﺋﺤــﮥ ﻫــﺪﺍﻳﺖ ﻭ ﺣﻘﻴﻘــﺖ ﺑــﻪﻣــﺸﺎﻡ ﻭﯼ ﻧﺮﺳــﻴﺪﻩ ﺑــﻮﺩ‪ ،‬ﺑﻌــﻀﯽ‬ ‫ﮐﻠﻤﺎﺕ ﮐﻪ ﳐﺎﻟﻒ ﻣﺬﻫﺐ ﺣﻖ ﺍﻣﺎﻣﻴـﻪ ﻭ ﻣﻮﺍﻓـﻖ ﻣﻠـﺖ ﺑﺎﻃﻠـﮥ ﺳ‪‬ـﻨ‪‬ﻴﻪ ﺑﻮﺩﻧـﺪ ﻣـﺬﮐﻮﺭ‬ ‫ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﻭ ﺗﺎ ﻏﺎﻳﺖ )ﻳﻌﻨﯽ ﺗﺎ ﺍﻳﻦﺯﻣﺎﻥ(‪ ،‬ﺍﻳـﻦ ﮐﺘـﺎﺏ ﺩﺭ ﻣﻴـﺎﻥ ﺧـﻮﺍﺹ ﻭ ﻋـﻮﺍﻡ ﻭ‬ ‫ﺧﻠﻔــﺎﺀ ﻭ ﺻــﻮﻓﻴﺎﻥ ﻣﺎﻧــﺪﻩ‪ .‬ﺑﻨــﺎ ﺑــﺮ ﺍﻳــﻦ ﻣﻘــﺪﻣﺎﺕ‪ ،‬ﺣــﻀﺮﺕ ﻧــﻮﺍﺏ ﮐﺎﻣﮑــﺎﺭ ]ﺷــﺎﻩ‬ ‫‪‬ﻤﺎﺳـ ــﺐ[ ﺑﻨـ ــﺪﮤ ﺩﺍﻋـ ــﯽ ﻭ ﺩﻋـ ــﺎﮔﻮﯼ ﺣﻘﻴﻘـ ــﯽ ﺍﺑـ ــﻮﺍﻟﻔﺘﺢ ﺣـ ــﺴﻴﻨﯽ ﺭﺍ ﻣـ ــﺄﻣﻮﺭ‬ ‫‪١‬‬ ‫ﮔﺮﺩﺍﻧﻴﺪ ﮐﻪ ﮐﺘﺎﺏ ﻣﺬﮐﻮﺭ ﺭﺍ ﺗﺼﺤﻴﺢ ﳕﺎﻳﺪ‪.‬‬ ‫ﭘـﺲ ﺍﺯ ﺩﺭﮔﺬﺷـﺖ‪ ‬ﺷـﺎﻩ ‪‬ﻤﺎﺳــﺐ ﻳــﮏ ﺟﻨـﮓ ﻗــﺪﺭﺕ ﺧـﻮﻧﻴﻦ ﺩﺭ ﻣﻴــﺎﻥ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬ ‫ﺑﺮﺳﺮ ﺑﻪ ﺳـﻠﻄﻨﺖ ﻧـﺸﺎﻧﺪﻥ ﺍﻳـﻦ ﻳـﺎ ﺁﻥ ﭘـﺴﺮ ﺍﻭ ﺑـﻪﺭﺍﻩ ﺍﻓﺘـﺎﺩ ﮐـﻪ ﻫـﺰﺍﺭﺍﻥ ﻗﺰﻟﺒـﺎﺵ ﺩﺭ ﺁﻥ ﺑـﻪ‬

‫ﮐ ــﺸﱳ ﺭﻓﺘﻨ ــﺪ‪ ،‬ﻭ ﺍﲰﺎﻋﻴ ــﻞ ﺩﻭﻡ ﮐ ــﻪ ‪ ۴۵‬ﺳ ــﺎﻟﻪ ﺑ ــﻮﺩ ﭘ ــﺲ ﺍﺯ ﮐ ــﺸﺘﻪ ﺷ ــﺪﻥ‪ ‬ﺑ ــﺮﺍﺩﺭﺍﻧﺶ ﺑ ــﻪ‬ ‫ﺳــﻠﻄﻨﺖ ﺭﺳــﻴﺪ‪ .‬ﺍﻳــﻦ ﺍﲰﺎﻋﻴــﻞ ﻣــﺮﺩﯼ ﲞــﺮﺩ ﺑــﻮﺩ ﻭ ﮐﻮﺷــﻴﺪ ﮐــﻪ ﺩﺳــﺘﻪﺟــﺎﺕ ﺗﱪﺍﻳــﯽ ﺭﺍ‬

‫ﻣﻬــﺎﺭ ﮐﻨــﺪ ﻭ ﺑــﻪ ﺧــﺸﻮﻧﺘﻬﺎ ﻭ ﮐــﺸﺘﺎﺭﻫﺎ ﭘﺎﻳــﺎﻥ ﺩﺍﺩﻩ ﺳــﺮ ﻭ ﺳــﺎﻣﺎﻧﯽ ﺑــﻪ ﮐــﺸﻮﺭ ﺑﺪﻫــﺪ‪ .‬ﺍﻭ ﮐــﻪ‬

‫ﺷﺎﻳﺪ ﻧﺬﺭ ﮐﺮﺩﻩ ﺑﻮﺩ ﮐﻪ ﺍﮔـﺮ ﺑـﻪﺳـﻠﻄﻨﺖ ﺑﺮﺳـﺪ ﺑـﻪﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﻇﻠـﻢ ﻧﮑﻨـﺪ ﻓﺮﻣـﺎﻥ ﺩﺍﺩ ﮐـﻪ‬ ‫ﺗﱪﺍﺋﻴﺎﻥ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻧﺒﺎﻳﺪ ﺩﺭ ﮐﻮﭼﻪﻫﺎ ﺑﻪﺭﺍﻩ ﺍﻓﺘﻨﺪ ﻭ ﺑﻪ ﺍﺑـﻮﺑﮑﺮ ﻭ ﻋﻤـﺮ ﻭ ﻋﺎﺋـﺸﻪ ﺩﺷـﻨﺎﻡ‬

‫‪ 1‬ﺷﻴﺦ ﺻﻔﯽ ﻭ ﺗﺒﺎﺭﺵ ﺩﺭ ﮐﺎﺭﻭﻧﺪ ﮐﺴﺮﻭﯼ‪.۶۲ ،‬‬

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‫‪۳۱۳‬‬ ‫ﺩﻫﻨﺪ ﻭ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪﺧﺎﻃﺮ ﺳﻨﯽ ﺑﻮﺩﻥ ﺑﮑﺸﻨﺪ‪ .‬ﻭﻟﯽ ﻓﺮﻣﺎﻥ‪ ‬ﺍﻭ ﺑﺎ ﳐﺎﻟﻔﺖ ﻓﻘﻴﻬـﺎﻥ ﻟﺒﻨـﺎﻧﯽ‬ ‫ﻭ ﺳﺮﺍﻥ ﻗﺰﻟﺒﺎﺵ ﻣﻮﺍﺟﻪ ﺷﺪ ﻭ ﺳﻠﻄﻨﺘﺶ ﺑﻴﺶ ﺍﺯ ‪ ۱۵‬ﻣـﺎﻩ ﻧﭙﺎﺋﻴـﺪ ﻭ ﺩﺭ ﺗﻮﻃﺌـﮥ ﭘﻴﭽﻴـﺪﻩﺋـﯽ‬ ‫ﮐﺸﺘﻪ ﺷﺪ ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﺩﺭ ﻧﺎﺑﻴﻨﺎﻳﺶ ﳏﻤﺪ ﺑـﻪ ﺳـﻠﻄﻨﺖ ﻧـﺸﺎﻧﺪﻩ ﺷـﺪ‪ .‬ﳘـﮥ ﺑﺎﺯﻣﺎﻧـﺪﮔﺎﻥ‬

‫ﺧﺎﻧ ــﺪﺍﻥ ﺻ ــﻔﻮﯼ ﺍﺯﲨﻠ ــﻪ ﺩﺧﺘ ــﺮ ﺷ ــﺎﻩ ‪‬ﻤﺎﺳ ــﺐ ﺭﺍ ﮐ ــﺸﺘﻨﺪ ﻭ ﺍﺯ ﺧﺎﻧ ــﺪﺍﻥ ﺻ ــﻔﻮﯼ ﺍﻳ ــﻦ‬ ‫ﮐﻮﺭﳏﻤﺪ ﻣﺎﻧﺪ ﻭ ﭼﻬﺎﺭ ﭘـﺴﺮﺵ‪ .‬ﻭﻟـﯽ ﺍﻳـﻦ ﮐﻮﺭﺷـﺎﻩ‪ ‬ﺍﺧﺘﻴـﺎﺭﯼ ﺍﺯ ﺧـﻮﺩ ﻧﺪﺍﺷـﺖ ﻭ ﮐـﺸﻮﺭ‬

‫ﺭﺍ ﻓﻘﻴﻬﺎﻥ ﻟﺒﻨﺎﻧﯽ ﻭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺩﺭ ﻗﺒﻀﻪ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺯﻣﺎﻥ ﺗﺎ ﺩﻫﺴﺎﻝ ﻣـﺮﺩﻡ ﮐـﺸﻮﺭ ﻣـﺎ‬

‫ﻳﮑــﯽ ﺍﺯ ﺳــﻴﺎﻫﺘﺮﻳﻦ ﺩﻭﺭﺍﻥ ﺗــﺎﺭﻳﺦ ﺻــﻔﻮﻳﻪ ﺭﺍ ﺍﺯ ﺳــﺮ ﮔﺬﺭﺍﻧﺪﻧــﺪ ﻭ ﭘــﺎﺭﻩﻫــﺎﯼ ﺑﺰﺭﮔ ــﯽ ﺍﺯ‬

‫ﺷﺮﻕ ﻭ ﻏﺮﺏ ﮐﺸﻮﺭ ﺗﻮﺳﻂ ﺍﺯﺑﮑـﺎﻥ ﻭ ﻋﺜﻤﺎﻧﻴـﺎﻥ ﻗﻴﭽـﯽ ﺷـﺪ‪ .‬ﺁﻧﮕـﺎﻩ ﺷـﺎﻩ ﻋﺒـﺎﺱ ﭘـﺲ ﺍﺯ‬ ‫ﮐﺸﱳ ﳘﮥ ﺑﺮﺍﺩﺭﺍﻧﺶ ﺑﻪﺳﻠﻄﻨﺖ ﺭﺳﻴﺪ‪.‬‬

‫ﺧﻮﺷــﺒﺨﺘﯽ ﺷــﺎﻩ ﻋﺒــﺎﺱ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﺍﻧﮕﻠــﺴﺘﺎﻥ ﺑــﻪﻋﻨــﻮﺍﻥ ﻳــﮏ ﻗــﺪﺭﺕ ﺑﺮﺗــﺮ ﻭﺍﺭﺩ‬

‫ﻋﺮﺻــﮥ ﺟﻬــﺎﻧﯽ ﺷــﺪﻩ ﺑــﻮﺩ‪ ،‬ﻭ ﻗــﺮﺍﺭ ﺑــﻮﺩ ﮐــﻪ ﻳــﮏ ﺩﻭﻟــﺖ ﻧﻴﺮﻭﻣﻨــﺪ ﺩﺭ ﳘــﺴﺎﻳﮕﯽ ﺷــﺮﻗﯽ‬ ‫ﻋﺜﻤﺎﻧﯽ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺗﺎ ﺍﻧﮕﻠﺴﺘﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺑﺪﻭﻥ ﺩﺭﮔﻴﺮﯼ ﺑﺎ ﻋﺜﻤﺎﻧﻴﻬﺎ ﺟـﺎﺩﻩﻫـﺎﯼ‬

‫ﺑﺎﺯﺭﮔــﺎﻧﯽ ﺑــﻴﻦ ﺍﳌﻠﻠــﯽ ﺩﺭﻳــﺎﯼ ﭘــﺎﺭﺱ ﻭ ﺩﺭﻳــﺎﯼ ﺳــﺮﺥ ﻭ ﺑﻨــﺪﺭﮔﺎﻫﻬﺎﯼ ﻋــﺪﻥ ﻭ ﻋ‪‬ﻤــﺎﻥ ﻭ‬ ‫ﺳــﻮﺍﺣﻞ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﺭﺍ ﺩﺭ ﺗــﺼﺮﻑ ﺧــﻮﻳﺶ ﻧﮕــﺎﻩ ﺩﺍﺭﺩ ﻭ ﺑــﺎ ﺧﻴــﺎﻝ ﺭﺍﺣــﺖ ﺑــﻪ ﭘﻴــﺸﺮﻭﯼ‬

‫ﺁﺭﺍﻡ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﺎ ﺗﺼﺮﻑ ﮐﺎﻣﻞ ﻫﻨﺪﻭﺳـﺘﺎﻥ ﺍﺩﺍﻣـﻪ ﺩﻫـﺪ‪ .‬ﻗـﺪﺭﺕ ﻭ ﺷـﮑﻮﻩ‪ ‬ﺍﻳـﺮﺍﻥ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﺷﺎﻩ ﻋﺒﺎﺱﹺ ﺍﻭﻝ ﻭ ﺑﺎﺯﮔﻴﺮﯼﹺ ﭘﺎﺭﻩﻫـﺎﺋﯽ ﺍﺯ ﺳـﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﺷـﻐﺎﻝﺷـﺪﮤ ﺍﻳـﺮﺍﻥ ﺗﻮﺳـﻂ‬

‫ﺍﻭ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﭘﻴﻮﻧﺪ ﺑﺎ ﺳﻴﺎﺳﺖ ﺟﻬﺎﻧﯽ ﺍﻧﮕﻠـﺴﺘﺎﻥ‪ ،‬ﺁﻏـﺎﺯ ﻗـﺪﺭﺕﮔﻴـﺮﯼﹺ ﳘـﺴﺎﻳﮥ ﴰـﺎﻟﯽ‬ ‫ﺍﻳﺮﺍﻥ )ﺭﻭﺳﻴﻪ(‪ ،‬ﻓﻌﺎﻟﻴﺘـﻬﺎﯼ ﺟﺎﺳﻮﺳـﺎﻥ ﺍﻧﮕﻠﻴـﺴﯽ ﺩﺭ ﺍﻳـﺮﺍﻥ ﻭ ﺩﻳﮕـﺮ ﻧﻘـﺎﻁ‪ ‬ﺧﺎﻭﺭﻣﻴﺎﻧـﻪ‪،‬‬ ‫ﻧﻔــﻮﺫ ﺍﻧﮕﻠﻴــﺴﻴﺎﻥ ﺩﺭ ﺩﺭﺑــﺎﺭ ﺍﻳــﺮﺍﻥ‪ ،‬ﻭ ﺿــﺮﻭﺭﺕ ﺍﻣــﻦ ﺑــﻮﺩﻥ ﺟــﺎﺩﮤ ﺍﺑﺮﻳــﺸﻢ ﺑــﺮﺍﯼ ﺍﺭﻭﭘــﺎ‬ ‫ﺑــﺎﺯﺧﻮﺍﻧﯽ ﮐــﺮﺩ ﻧــﻪ ﺁﻥﮔﻮﻧــﻪ ﮐــﻪ ﺩﺭ ﻣــﺪﺍﺭﺱ ﺑــﻪﻣــﺎ ﺁﻣﻮﺧﺘــﻪﺍﻧــﺪ‪ .‬ﺍﻳــﺮﺍﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﺷــﺎﻩ‬

‫ﻋﺒــﺎﺱ ﺍﻭﻝ ﺍﺯ ﻧﻈــﺮ ﻣﺮﺯﻫــﺎﯼ ﺳﻴﺎﺳــﯽ ﻭ ﻭﺿــﻌﻴﺖ‪ ‬ﺍﻗﺘــﺼﺎﺩﯼ ﺑــﻪﻧــﺴﺨﮥ ﺩﻳﮕــﺮﯼ ﺍﺯ ﺍﻳــﺮﺍﻥ‪‬‬ ‫ﺗﺎﺭﻳﺨﯽ ﺗﺒﺪﻳﻞ ﺷﺪ‪ .‬ﺍﻣﺎ ﺩﺭﻳﻐﺎ ﮐﻪ ﺟﺎﻧﺸﻴﻨﺎﻥ ﺷﺎﻩ ﻋﺒﺎﺱ ﳘـﺎﻥ ﮐـﺞﺭﺍﻫـﮥ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﻭ ﺷــﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺭﺍ ﺍﺯﺳــﺮ ﮔﺮﻓﺘﻨــﺪ‪ ،‬ﻟﺒﻨﺎﻧﻴﻬــﺎﺋﯽ ﮐــﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺷــﺎﻩ ﻋﺒــﺎﺱ ﺍﺯ ﺍﻳــﺮﺍﻥ ﺭﻓﺘــﻪ‬

‫ﺑﻮﺩﻧـﺪ ﺑــﻪﺍﻳــﺮﺍﻥ ﺑﺮﮔـﺸﺘﻨﺪ‪ ،‬ﻭ ﺧﻴــﻞ ﻧــﻮﻳﻨﯽ ﻫـﻢ ﺍﺯ ﻟﺒﻨﺎﻧﻴﻬــﺎﯼ ﺗــﺎﺯﻩﻭﺍﺭﺩ ﺑـﻪﺍﻳــﺮﺍﻥ ﺳــﺮﺍﺯﻳﺮ‬

‫ﺷﺪﻧﺪ ﻭ ﺭﻭﻧﺪ‪ ‬ﺩﻭﺭﺍﻥ ﺷﺎﻩ ‪‬ﻤﺎﺳﺐ ﺍﺯ ﺳﺮ ﮔﺮﻓﺘﻪ ﺷﺪ‪ .‬ﺣﺮﮐـﺖ ﻧﺎﺑﻮﺩﺳـﺎﺯﯼ ﺑﺎﺯﻣﺎﻧـﺪﮔﺎﻥ‬

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‫‪۳۱۴‬‬ ‫ﺻﻮﻓﻴﺎﻥ‪ ،‬ﻭ ﭘﺎﮐﺴﺎﺯﯼ ﻗﻠﻤﺮﻭ ﺻﻔﻮﻳﻪ ﺍﺯ ﺳﻨﻴﺎﻥ ﻭ ﺯﺭﺗﺸﺘﻴﺎﻥ ﻭ ﻳﻬﻮﺩﻳﺎﻥ ﮐﻪ ﺑـﻪ ﻓﺘـﻮﺍﯼ ﻣـﻼ‬ ‫ﳏﻤــﺪﺑﺎﻗﺮ ﳎﻠــﺴﯽ ﺑــﻪﺭﺍﻩ ﺍﻓﺘــﺎﺩ ﻳــﮏ ﺩﺍﺳــﺘﺎﻥ ﺍﻧــﺪﻭﻫﺒﺎﺭﯼ ﺍﺳــﺖ ﮐــﻪ ﺑــﻪ ﻓــﺮﺍﺭ ﺑﻘﺎﻳــﺎﯼ‬ ‫ﳔﺒﮕﺎﻥ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺑﻪ ﻋﺜﻤﺎﻧﯽ ﻭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭ ﻗﻠﻤﺮﻭ ﺍﺯﺑﮑﺎﻥ ﺍﳒﺎﻣﻴﺪ‪ ،‬ﻭ ﺳـﻠﻄﻨﺖ ﺻـﻔﻮﯼ‬ ‫ﺭﺍ ﻧﻴــﺰ ﺑ ــﺎ ﺑــﻪﲣ ــﺖ ﻧ ــﺸﺎﻧﺪﻩ ﺷــﺪﻥ ﺷ ــﺎﻩ ﺳﻠﻄﺎﳓــﺴﻴﻦ ﮐ ــﻪ ﺩﺳ ــﺖﭘــﺮﻭﺭﺩ ﻣ ــﻼ ﳏﻤ ــﺪﺑﺎﻗﺮ‬ ‫ﳎﻠﺴﯽ ﺑﻮﺩ ﺑﻪ ‪‬ﺎﻳﺖ ﺿﻌﻒ ﻭ ﺁﺳﺘﺎﻧﮥ ﻓﺮﻭﭘﺎﺷﯽ ﺭﺳﺎﻧﺪ‪.‬‬

‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺭﻳﺎﺳﺖ ﻣﻼ ﳏﻤﺪﺗﻘﯽ ﺟﺒﻞ ﻋﺎﻣﻠﯽ ﻭ ﻓﺮﺯﻧﺪ ﺑﺮﻭﻣﻨﺪﺵ ﻣـﻼ ﳏﻤـﺪﺑﺎﻗﺮ‬

‫ﳎﻠﺴﯽ ﺑﺮ ﺩﺳﺘﮕﺎﻩ ﺩﻳﻨﯽ ﺻﻔﻮﻳﻪ ‪‬ﻀﺖ ﺗﺪﻭﻳﻦﹺ ﻧﻮﻳﻦﹺ ﻣﺘـﻮﻥ ﺷـﻴﻌﯽ ﻭ ﺑﺎﺯﺗـﺪﻭﻳﻦﹺ ﺗـﺸﻴ ﹺﻊ‬

‫ﺻﻔﻮﯼ ﺁﻏﺎﺯ ﺷـﺪ ﮐـﻪ ﺩﺍﺳـﺘﺎﻥ ﺩﺭﺍﺯﯼ ﺩﺍﺭﺩ‪ .‬ﻣـﻦ ﺩﺭ ﺍﻳﻨﺠـﺎ ﻳـﮏ ﳕﻮﻧـﻪ ﺍﺯ ﺁﻥ ﺭﺍ ﻣـﯽﺁﻭﺭﻡ‬

‫ﮐﻪ ﻣﻼ ﳏﻤﺪﺑﺎﻗﺮ ﳎﻠﺴﯽ ﺍﳒﺎﻡ ﺩﺍﺩ ﺗﺎ ﻣﺮﺩﻡ ﮐﺸﻮ ﹺﺭ ﻣﺎ ﺭﺍ ﺑـﺎ ﻓﺮﻫﻨﮕـﯽ ﮐـﻪ ﺍﺯ ﺭﻭﺳـﺘﺎﻫﺎﯼ‬

‫ﺟﻨﻮﺏ ﻟﺒﻨﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺁﺷﻨﺎ ﺳﺎﺯﺩ ﻭ ﻧﻮﺷﺘﻪﻫﺎﯼ ﺑﺎﻃﻞ ﻭ ﺗﻌﺼﺐﺁﻣﻴﺰ ﺗـﺎﺭﻳﺦﻧﮕـﺎﺭﺍﻥ‪‬‬

‫ﺳــﻨﯽﹺ ﻣﺘﻌــﺼﺐ ﺍﺯﻗﺒﻴــﻞ ﻭﺍﻗــﺪﯼ ﻭ ﺍﺑــﻦ ﺍﺳــﺤﺎﻕ ﻭ ﺍﺑــﻦ ﻫــﺸﺎﻡ ﻭ ﺍﺑــﻦ ﺳــﻌﺪ ﻭ ﺑــﻼﺫﺭﯼ ﻭ‬

‫ﻃــﱪﯼ ﻭ ﺍﺑــﻦ ﻗﺘﻴﺒــﻪ ﻭ ﺍﺑﻮﺣﻨﻴﻔــﻪ ﺩﻳــﻦﻭﺭﯼ ﻭ ﺧﻄﻴــﺐ ﺑﻐــﺪﺍﺩﯼ ﻭ ﺍﺑــﻦ ﺍﳉــﻮﺯﯼ ﻭ ﻳــﺎﻗﻮﺕ‬ ‫ﲪﻮﯼ ﻭ ﲰﻌﺎﻧﯽ ﻭ ﺍﺑﻦ ﺍﺛﻴﺮ ﻭ ﺍﺑﻦ ﮐﺜﻴﺮ ﻭ ﺫﻫﺒﯽ ﺍﻣﺜﺎﻝ ﺁ‪‬ﺎ ﺭﺍ ﺍﺯ ﮐﺸﻮﺭ ﻣﺎ ﺑﺰﺩﺍﻳﺪ‪.‬‬ ‫ﻻﻧــﻮﺍﺭ ﻣــﯽﺧـﻮﺍﻧﻴﻢ ﺭﻫﻨﻤﻮﺩﻧﺎﻣــﻪﺋــﯽ ﺍﺳـﺖ ﮐــﻪ ﻋﻤــﺮ ﺍﺑــﻦ‬ ‫ﻣﺘﻨـﯽ ﮐــﻪ ﺍﻳﻨﺠــﺎ ﺍﺯ ﲝـﺎﺭ ﺍ ﹶ‬

‫ﺧﻄﺎﺏ ﺑﺮﺍﯼ ﻣﻌﺎﻭﻳﻪ ﺍﺑﻦ ﺍﺑﯽﺳﻔﻴﺎﻥ ﺑﻪﺩﺳﺖ‪ ‬ﺧﻮﺩﺵ ﻧﻮﺷﺘﻪ ﺑﻮﺩﻩ ﺗﺎ ﺩﻳـﻦ ﺳـﻨﻴﺎﻥ ﺭﺍ ﺑـﻪ‬ ‫ﺟﺎﯼ ﺩﻳﻦ ﺍﺳﻼﻡ ﺑﻨﺸﺎﻧﺪ ﻭ ﺍﺳﻼﻡ ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﻨﺪ‪ .‬ﳎﻠﺴﯽ ﺗﺄﮐﻴﺪ ﮐﺮﺩﻩ ﮐﻪ ﻧﺴﺨﮥ ﻣﻨﺤﺼﺮ‬ ‫ﺑﻪﻓﺮﺩ ﺍﻳﻦ ﺭﻫﻨﻤﻮﺩﻧﺎﻣﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﺍﺳﺖ‪ .‬ﺍﻭ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﺍ ﭼﻨﻴﻦ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪:‬‬

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‫ﻭﻗﺘﯽ ﺧﱪ ﺷﻬﺎﺩﺕ ﺍﻣـﺎﻡ ﺣـﺴﻴﻦ ﺩﺭ ﮐـﺮﺑﻼ ﺑـﻪ ﻣﺪﻳﻨـﻪ ﺭﺳـﻴﺪ ﻋﺒـﺪﺍﷲ ﺍﺑـﻦ ﻋﻤـﺮ ﺍﺑـﻦ‬ ‫ﺧﻄﺎﺏ ﻓﺮﻳﺎﺩﮐﻨﺎﻥ ﺍﺯ ﻣﺪﻳﻨﻪ ﺑﻴﺮﻭﻥ ﺭﻓﺖ ﻭ ﺑﻪﻫﺮﺟـﺎ ﻣـﯽﺭﺳـﻴﺪ ﻓﺮﻳـﺎﺩ ﺑﺮﻣـﯽﺁﻭﺭﺩ ﻭ‬ ‫ﻣﺮﺩﻡ ﺭﺍ ﺑﺮﺿـﺪ ﻳﺰﻳـﺪ ﻣـﯽﺷـﻮﺭﺍﻧﺪ ﻭ ﺑـﻪﻳﺰﻳـﺪ ﻟﻌﻨـﺖ ﻣـﯽﮐـﺮﺩ‪ ،‬ﺗـﺎ ﻭﺍﺭﺩ ﺩﻣـﺸﻖ ﺷـﺪ ﻭ‬ ‫ﺶ ﺍﻭ ﻣﯽﺩﻭﻳﺪﻧﺪ ﻭ‬ ‫ﺑﻪﺩ ﹺﺭ ﺧﺎﻧﮥ ﻳﺰﻳﺪ ﺭﻓﺖ‪ .‬ﲨﻌﯽ ﺍﺯ ﻣﺮﺩﻡ ﺑﺎ ﺍﻭ ﺑﻮﺩﻧﺪ ﻭ ﭘﺲ ﻭ ﭘﻴ ﹺ‬ ‫ﺍﻭ ﺭﺍ ﳘﺮﺍﻫﯽ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﻳﺰﻳﺪ ﺑﻪﺍﻭ ﮔﻔـﺖ ﮐـﻪ ﻭﺍﺭﺩ ﺷـﻮﺩ‪ .‬ﺍﻭ ﮔﻔـﺖ‪» :‬ﺗـﻮ ﺑـﺎ ﺍﻫـﻞ‬ ‫ﺑﻴ ــﺖ ﳏﻤ ــﺪ ﭼﻨ ــﻴﻦ ﮐ ــﺮﺩﻩﺍﯼ‪ ،‬ﻣ ــﻦ ﻭﺍﺭﺩ ﺧﺎﻧ ــﻪﺍﺕ ﳔ ــﻮﺍﻫﻢ ﺷ ــﺪ؛ ﺍﮔ ــﺮ ﺗﺮﮐـ ـﺎﻥ ﻭ‬

‫‪ 1‬ﲝﺎﺭ ﺍﻻﻧﻮﺍﺭ‪.۲۹۰ -۲۸۷ /۳۰ ،‬‬

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‫‪۳۱۵‬‬ ‫ﺭﻭﻣﻴﺎﻥ ﺑﻪﺟﺎﯼ ﺗﻮ ﺑﻮﺩﻧﺪ ﻫﻢ ﺑﺎ ﺍﻫﻞ ﺑﻴﺖ ﭘﻴﺎﻣﱪﺷﺎﻥ ﭼﻨﻴﻦ ﮐﺎﺭﯼ ﳕﯽﮐﺮﺩﻧﺪ ﮐـﻪ‬ ‫ﺗﻮ ﮐﺮﺩﻩﺍﯼ؛ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﻣﯽ ﮐﻪ ﺩﺍﺭﯼ ﺩﻭﺭ ﺷﻮ ﺗﺎ ﻣﺴﻠﻤﺎ‪‬ﺎ ﮐﺴﯽﮐﻪ ﺑﺮﺣـﻖﺗـﺮ ﺍﺯ ﺗـﻮ‬ ‫ﺍﺳﺖ ﺭﺍﺑﺮﮔﺰﻳﻨﻨﺪ‪«.‬‬ ‫ﻳﺰﻳــﺪ ﺑﻴــﺮﻭﻥ ﺁﻣــﺪﻩ ﺍﻭ ﺭﺍ ﺩﺭ ﺁﻏــﻮﺵ ﮔﺮﻓــﺖ ﻭ ﮔﻔــﺖ‪ :‬ﺍﺑﻮﳏﻤــﺪ! ﺁﺭﺍﻡ ﺑــﺎﺵ ﻭ ﺑــﻪ‬ ‫ﻋﻘﻠﺖ ﺭﺟﻮﻉ ﮐﻦ ﻭ ﺑﺎ ﭼﺸﻤﺎﻧﺖ ﺑﻨﮕﺮ ﻭ ﺑﺎ ﮔﻮﺷﻬﺎﻳﺶ ﺑﺸﻨﻮ‪ .‬ﺩﺭﺑﺎﺭﮤ ﭘـﺪﺭﺕ ﻋﻤـﺮ‬ ‫ﺍﺑﻦ ﺧﻄﺎﺏ ﭼﻪ ﻣﯽﮔﻮﺋﯽ؟ ﺁﻳﺎ ﻫﺪﺍﻳﺖﺷﺪﻩ ﻭ ﺧﻠﻴﻔـﮥ ﺭﺳـﻮﻝ ﺍﷲ ﻭ ﻳـﺎﻭﺭ ﺍﻭ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﻣـ ــﺮﺩﻡ ﺩﺭﺑـ ــﺎﺭﻩﺍﺵ ﻣـ ــﯽﮔﻔﺘﻨـ ــﺪ ﺍﷲ ﺭﺍ ﺁﺷـ ــﮑﺎﺭﺍ ﻋﺒـ ــﺎﺩﺕ ﻣـ ــﯽﮐﻨـ ــﺪ ﻧـ ــﻪ ﺩﺭ ﺧﻔـ ــﺎ‪ ،‬ﻭ‬ ‫ﺧــﻮﺍﻫﺮﺕ ﺣﻔــﺼﻪ ﺭﺍ ﺑــﻪﺍﻭ )ﺑــﻪﭘﻴــﺎﻣﱪ( ﺩﺍﺩﻩ ﻭ ﺍﻭ ﺭﺍ ﺩﺍﻣــﺎﺩ ﺧــﻮﺩﺵ ﮐــﺮﺩﻩ ﺑــﻮﺩ؟«‬ ‫ﻋﺒﺪﺍﷲ ﮔﻔﺖ‪» :‬ﺍﻭ ﭼﻨﻴﻦ ﺑﻮﺩ ﮐﻪ ﺗﻮ ﮔﻔﺘﯽ‪ .‬ﻭﻟـﯽ ﺗـﻮ ﺩﺭﺑـﺎﺭﻩﺍﺵ ﭼـﻪ ﻣـﯽﮔـﻮﺋﯽ؟«‬ ‫ﻳﺰﻳﺪ ﮔﻔﺖ‪» :‬ﺁﻳﺎ ﭘﺪ ﹺﺭ ﺗﻮ ﭘﺪﺭ ﻣﺮﺍ ﺑﻪ ﺣﺎﮐﻤﻴﺖ ﺷﺎﻡ ﻣﻨـﺼﻮﺏ ﮐـﺮﺩ ﻳـﺎ ﭘـﺪ ﹺﺭ ﻣـﻦ ﭘـﺪ ﹺﺭ‬ ‫ﺗﻮ ﺭﺍ ﺧﻠﻴﻔﮥ ﺭﺳﻮﻝ ﺍﷲ ﮐﺮﺩ؟ ﺁﻳﺎ ﺑﻪﮐﺎﺭﯼ ﮐﻪ ﮐﺮﺩﻩ ﻭ ﺑﻪﻓﺮﻣـﺎﻥﻧﺎﻣـﻪﺋـﯽ ﮐـﻪ ﺑـﻪﭘـﺪﺭﻡ‬ ‫ﺩﺍﺩﻩ ﺑﻮﺩﻩ ﺭﺿﺎﻳﺖ ﻣﯽﺩﻫﯽ ﻳﺎ ﻧﻪ؟« ﮔﻔﺖ‪» :‬ﺍﻟﺒﺘﻪ ﮐﻪ ﺭﺿﺎﻳﺖ ﻣﯽﺩﻫﻢ‪ «.‬ﮔﻔﺖ‪:‬‬ ‫»ﺑﺮﺧﻴﺰ ﺗﺎ ﻓﺮﻣﺎﻥﻧﺎﻣﮥ ﭘﺪﺭﺕ ﺭﺍ ﺑﻪ ﺗﻮ ﻧـﺸﺎﻥ ﺩﻫـﻢ ﻭ ﺧـﻮﺩﺕ ﲞـﻮﺍﻧﯽ‪ «.‬ﻋﺒـﺪﺍﷲ ﺑـﺎ‬ ‫ﺍﻭ ﺭﻓﺖ‪ ،‬ﻭ ﺍﻭ ﺍﺯ ﺧﺰﺍﻧـﻪﺍﺵ ﻳـﮏ ﺻـﻨﺪﻭﻗﯽ ﺑﻴـﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﮔـﺸﻮﺩ ﻭ ﺻـﻨﺪﻭﻗﭽﻪﺋـﯽ‬ ‫ﺍﺯ ﺩﺭﻭﻥ ﺁﻥ ﺻـﻨﺪﻭﻕ ﺑﻴـﺮﻭﻥ ﺁﻭﺭﺩ ﮐـﻪ ﻗﻔﻠـﯽ ﺑـﺮ ﺁﻥ ﺯﺩﻩ ﺷـﺪﻩ ﺑـﻮﺩ‪ ،‬ﻭ ﺁﻥﺭﺍ ﮔــﺸﻮﺩ ﻭ‬ ‫ﻃﻮﻣــﺎﺭ ﻧــﺎﺯﮐﯽ ﮐــﻪ ﺩﺭ ﭘﺎﺭﭼــﮥ ﺣﺮﻳــﺮ ﺳــﻴﺎﻫﯽ ﺑـﻮﺩ ﺭﺍ ﺑﻴــﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﮔــﺸﻮﺩ ﻭ ﮔﻔــﺖ‪:‬‬ ‫»ﺍﺑﻮﳏﻤ ــﺪ! ﺁﻳ ــﺎ ﺍﻳ ــﻦ ﺩﺳ ــﺘﺨﻂ‪ ‬ﭘ ــﺪﺭﺕ ﺍﺳ ــﺖ؟« ﮔﻔ ــﺖ‪» :‬ﺁﺭﯼ‪ ،‬ﻭﺍﷲ‪ «.‬ﻭ ﺁﻥﺭﺍ‬ ‫ﮔﺮﻓﺖ ﻭ ﺑﻮﺳﻴﺪ‪ .‬ﻳﺰﻳﺪ ﮔﻔﺖ‪» :‬ﲞـﻮﺍﻥ!« ﻋﺒـﺪﺍﷲ ﺍﺑـﻦ ﻋﻤـﺮ ﺁﻥ ﺭﺍ ﺧﻮﺍﻧـﺪ‪ ،‬ﻭ ﺩﻳـﺪ‬ ‫ﮐﻪ ﺩﺭ ﺁﻥ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪:‬‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ .‬ﺁﻥ ﻣـﺮﺩ )ﻳﻌﻨـﯽ ﭘﻴـﺎﻣﱪ( ﻣـﺎ ﺭﺍ ﺑـﺎ ﴰـﺸﻴﺮﺵ ﳎﺒـﻮﺭ ﮐـﺮﺩ‬ ‫ﮐ ــﻪ ﺑ ــﻪ ﺍﻭ ﺍﻳﻤ ــﺎﻥ ﺑﻴ ــﺎﻭﺭﻳﻢ‪ ،‬ﻭ ﺑ ــﻪ ﺍﻭ ﺍﻳﻤ ــﺎﻥ ﺁﻭﺭﺩﻳ ــﻢ ﻭﻟ ــﯽ ﺩﳍﺎﻳﻤ ــﺎﻥ ﭘ ــﺮ ﺍﺯ ﮐﻴﻨ ــﻪ ﻭ‬ ‫ﺟﺎ‪‬ﺎﻳﻤـﺎﻥ ﭘــﺮ ﺍﺯ ﺭﻧــﺞ ﺑــﻮﺩ ﻭ ﻗــﺼﺪﻣﺎﻥ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﺁﻧﭽــﻪ ﺍﻭ ﺁﻭﺭﺩﻩ ﺍﺳــﺖ ﺭﺍ ﺍﻧﮑــﺎﺭ‬ ‫ﮐﻨ ــﻴﻢ‪ .‬ﺍﻭ ﴰ ــﺸﻴﺮﻫﺎﻳﺶ ﺭﺍ ﺑ ــﺮ ﻣ ــﺎ ﺁﺧﺘ ــﻪ ﺑ ــﻮﺩ ﻭ ﻗﺒﺎﻳ ــﻞ ﻳﻤﻨ ــﯽﺗﺒ ــﺎﺭ ﺍﺯ ﺍﻭ ﲪﺎﻳ ــﺖ‬ ‫ﻣﯽﮐﺮﺩﻧﺪ‪ ،‬ﻭ ﻣﺎ ﳎﺒﻮﺭ ﺷﺪﻳﻢ ﮐﻪ ﺑﻪ ﺍﻭ ﺍﻳﻤﺎﻥ ﺑﻴﺎﻭﺭﻳﻢ‪ ،‬ﻭ ﺩﻳﮕـﺮﺍﻥ ﻧﻴـﺰ ﳘﭽـﻮﻥ ﻣـﺎ‬ ‫ﺩﻳﻦ ﭘﺪﺭﺍﻧﺸﺎﻥ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ ﺑـﻪ ﺍﻭ ﺍﻳﻤـﺎﻥ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﺳـﻮﮔﻨﺪ ﺑـﻪ ﺑﺘـﻬﺎﯼ ﻻﺕ ﻭ‬ ‫ﻋ‪ ‬ـﺰ‪ٰ‬ﯼ ﮐــﻪ ﻋﻤــﺮ ﺍﺯ ﺭﻭﺯﯼ ﮐــﻪ ﺁﻥ ﺑﺘــﻬﺎ ﺭﺍ ﭘﺮﺳــﺘﻴﺪﻩ ﻳــﮏ ﳊﻈــﻪ ﻫــﻢ ﺁﻧــﺎﻥ ﺭﺍ ﺍﻧﮑــﺎﺭ‬ ‫ﻧﮑــﺮﺩﻩ ﻭ ﻫــﻴﭻﮔــﺎﻩ ﺧــﺪﺍﯼ ﮐﻌﺒــﻪ ﺭﺍ ﻧﭙﺮﺳــﺘﻴﺪﻩ ﻭ ﻫــﻴﭻ ﺳــﺨﻨﯽ ﺍﺯ ﺳــﺨﻨﺎﻥ ﳏﻤــﺪ ﺭﺍ‬ ‫ﺑــﺎﻭﺭ ﻧﮑــﺮﺩﻩ ﻭ ﺍﮔــﺮ ﻫــﻢ ﺗــﺴﻠﻴﻢ ﺍﻭ )ﺗــﺴﻠﻴﻢ ﳏﻤــﺪ( ﺷــﺪﻩ ﺍﺯ ﺭﻭﯼ ﻓﺮﻳــﺐ ﻭ ﻧﻴﺮﻧــﮓ‬

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‫‪۳۱۶‬‬ ‫ﺑﻮﺩﻩ ﺗﺎ ﺍﺯ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﺑﺮﻫﺪ‪ .‬ﳏﻤﺪ ﺳـﺤﺮ ﺑﺰﺭﮔـﯽ ﺁﻭﺭﺩﻩ ﺑـﻮﺩ‪ .‬ﺳـﺤ ﹺﺮ ﺍﻭ ﺍﺯ ﺳـﺤ ﹺﺮ‬ ‫ﺑﻨــﯽﺍﺳــﺮﺍﺋﻴﻞ ﮐــﻪ ﳘــﺮﺍﻩ ﻣﻮﺳــﺎ ﻭ ﻫــﺎﺭﻭﻥ ﺑﻮﺩﻧــﺪ ﻧﻴــﺰ ﺑﻴــﺸﺘﺮ ﺑــﻮﺩ‪ ،‬ﻭ ﺍﮔــﺮ ﺁ‪‬ــﺎ ﺍﻭ ﺭﺍ‬ ‫ﺩﻳﺪﻩ ﺑﻮﺩﻧﺪ ﺍﻗﺮﺍﺭ ﻣﯽﮐﺮﺩﻧﺪ ﮐﻪ ﺍﻭ ﺭﻫﱪ ﺳﺎﺣﺮﺍﻥ ﺍﺳﺖ‪.‬‬ ‫ﺍﯼ ﭘــﺴﺮ ﺍﺑﻮﺳــﻔﻴﺎﻥ! ﺍﺯ ﺳــﻨﺖ ﻗﻮﻣــﺖ ﺩﺳــﺖ ﻣﮑــﺶ ﻭ ﺍﺯ ﺩﻳــﻦ ﺧــﻮﺩﺕ ﺭﻭﮔــﺮﺩﺍﻥ‬ ‫ﻣﺒﺎﺵ‪ ،‬ﻭ ﺑﻪ ﻳﺎﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺵ ﮐﻪ ﺍﻳﻦ ﺧﺎﻧﮥ ﮐﻌﺒﻪ ﮐﻪ ﮔﻔﺘـﻪ ﻣـﯽﺷـﻮﺩ ﺧـﺪﺍﺋﯽ ﺩﺍﺭﺩ ﻭ‬ ‫ﻓﺮﻣﻮﺩﻩ ﮐﻪ ﺯﻳﺎﺭﺗﺶ ﮐﻨﻨﺪ ﻭ ﭘﻴﺮﺍﻣﻮﻧﺶ ﺑﭽﺮﺧﻨﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺮﺍﻳـﺸﺎﻥ ﻗﺒﻠـﻪ ﻗـﺮﺍﺭ ﺩﺍﺩﻩ‬ ‫ﺍﺳــﺖ ﻭ ﺍﻗــﺮﺍﺭ ﮐــﺮﺩﻩﺍﻧــﺪ ﮐــﻪ ﺑﺎﻳــﺪ ﺑــﻪ ﺳــﻮﻳﺶ ﳕــﺎﺯ ﺑﮕﺬﺍﺭﻧــﺪ ﻭ ﺁﻥ ﺭﺍ ﺣــﺞ ﮐﻨﻨــﺪ ﻭ‬ ‫ﺗﮑﻴﻪﮔﺎﻩ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ ،‬ﻭ ﻣﯽﭘﻨﺪﺍﺭﻧﺪ ﮐﻪ ﺍﻳﻦ ﺧﺎﻧﮥ ﺍﷲ ﺍﺳﺖ‪ ،‬ﭘﻴـﺸﻴﻨﻴﺎﻥ‪ ‬ﺗـﻮ‬ ‫ﻣﯽﮔﻔﺘﻨﺪ ﮐﻪ ﳘﮥ ﺍﻳﻨﻬﺎ ﺩﺭﻭﻍ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯﲨﻠﻪ ﮐﺴﺎﻧﯽ ﮐﻪ ﺑﻪ ﳏﻤﺪ ﮐﻤﮏ ﮐﺮﺩﻧﺪ ﺍﻳﻦ ﻣﺮﺩ ﻓﺎﺭﺳﯽ ﺍﻫﻞ ﻃﻤﻄﻤﺎﻧـﻪ ﺍﺳـﺖ‬ ‫ﮐــﻪ ﺭﻭﺯﺑــﻪ ﻧــﺎﻡ ﺩﺍﺭﺩ )ﻳﻌﻨــﯽ ﺳــﻠﻤﺎﻥ ﻓﺎﺭﺳــﯽ(‪ .‬ﻣــﯽﮔﻮﻳﻨــﺪ‪ :‬ﺑــﻪ ﺍﻭ ﻭﺣــﯽ ﺷــﺪﻩ ﮐــﻪ‬ ‫»ﳔﺴﺘﻴﻦ ﺧﺎﻧﻪ ﮐﻪ ﺑﺮﺍﯼ ﻣﺮﺩﻡ ﻭﺿﻊ ﺷﺪﻩ ﺍﺳـﺖ ﳘـﺎﻥ ﺍﺳـﺖ ﮐـﻪ ﺩﺭ ﻣﮑـﻪ ﺍﺳـﺖ ﻭ‬ ‫ﻣﺒﺎﺭﮎ ﻭ ﻫﺪﺍﻳﺖ ﺍﺳﺖ ﺑﺮﺍﯼ ﻣﺮﺩﻡ ﺟﻬﺎﻥ«؛‪ ١‬ﻭ »ﻣﺎ ﺍﻳﻦﺳﻮ ﻭ ﺁﻥﺳـﻮ ﺷـﺪﻥ‪ ‬ﺭﻭﻳـﺖ‬ ‫ﺩﺭ ﺁﲰﺎﻥ ﺭﺍ ﻣﯽﺑﻴﻨﻴﻢ ﻭ ﺭﻭﻳﺖ ﺭﺍ ﺑﻪﺳﻮﯼ ﻗﺒﻠﻪﺋﯽ ﻣﯽﺩﻫﻴﻢ ﮐﻪ ﺩﻟﺖ ﺑﻪ ﺁﻥ ﺧـﻮﺵ‬ ‫ﺑﺎﺷﺪ‪ ،‬ﻭ ﺭﻭﻳﺖ ﺭﺍﺑﻪ ﺳﻮﯼ ﻣﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺑﺮﮔﺮﺩﺍﻥ‪ ،‬ﻭ ﻫﺮﺟﺎ ﮐﻪ ﺑﺎﺷـﻴﺪ ﺭﻭﻳﺘـﺎﻥ ﺭﺍ‬ ‫ﺑﻪ ﺳﻮﯼ ﺁﻥ ﺑﺮﮔﺮﺩﺍﻧﻴﺪ«‪ ٢،‬ﻭ ﻗﺒﻠﮥ ﳕﺎﺯﺷﺎﻥ ﺭﺍ ﺑﻪ ﺳﻮﯼ ﺳﻨﮓ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧـﺪ‪ .‬ﺍﮔـﺮ‬ ‫ﻧﻪ ﺳﺤﺮ ﺍﻭ ﺑﻮﺩ ﭼـﻪ ﭼﻴـﺰﯼ ﺳـﺒﺐ ﺷـﺪ ﮐـﻪ ﻣـﺎ ﺍﺯ ﻋﺒـﺎﺩﺕ ﺑﺘـﻬﺎ ﻭ ﻻﺕ ﻭ ﻋ‪‬ـﺰ‪ٰ‬ﯼ ﮐـﻪ ﺍﺯ‬ ‫ﺳﻨﮓ ﻭ ﭼﻮﺏ ﻭ ﻣﺲ ﻭ ﻧﻘﺮﻩ ﻭ ﻃﻼ ﺑﻮﺩﻧﺪ ﺩﺳﺖ ﺑﮑﺸﻴﻢ؟ ﺳﻮﮔﻨﺪ ﺑﻪ ﻻﺕ ﻭ ﻋ‪‬ﺰ‪ٰ‬ﯼ‬ ‫ﮐﻪ ﻫﻴﭻ ﺩﻟﻴﻠﯽ ﺑﺮﺍﯼ ﺩﺳﺖ ﮐﺸﻴﺪﻥ ﺍﺯ ﺩﻳﻨﯽ ﮐﻪ ﺑﺮﺁﻥ ﺑﻮﺩﻳﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﮔﺮﭼﻪ‬ ‫ﺁ‪‬ﺎ ﺟﺎﺩﻭﮔﺮﯼ ﮐﺮﺩﻧﺪ ﻭ ﺗﺮﺩﺳﺘﯽ ﻭ ﭼﺸﻢﺑﻨﺪﯼ ﳕﻮﺩﻧﺪ‪.‬‬ ‫ﭘﺲ ﺑﺎ ﺩﻳﺪﮔﺎﻥ ﺑﺎﺯ ﺑﻨﮕﺮ ﻭ ﺑﺎ ﮔﻮﺷﻬﺎﯼ ﺑﺎﺯ ﺑﺸﻨﻮ ﻭ ﺑﺎ ﻗﻠـﺐ ﻭ ﻋﻘﻠـﺖ ﺗﺄﻣـﻞ ﮐـﻦ ﮐـﻪ‬ ‫ﺁ‪‬ﺎ ﺩﺭ ﭼﻪ ﻭﺿﻌﯽﺍﻧﺪ‪ ،‬ﻭ ﻻﺕ ﻭ ﻋ‪‬ﺰ‪ٰ‬ﯼ ﺭﺍ ﺷـﮑﺮ ﮐـﻦ‪ ،‬ﻭ ﺳﭙﺎﺳـﮕﺰﺍﺭ ﺑـﺎﺵ ﮐـﻪ ﺳـﺮﻭﺭ‬ ‫ﺑﺰﺭﮔﻮﺍﺭﻣﺎﻥ ﻋﺘﻴﻖ ﺍﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﯼ )ﻳﻌﻨﯽ ﺍﺑﻮﺑﮑﺮ( ﺑﺮ ﺍﻣﺖ ﳏﻤﺪ ﺧﻠﻴﻔﻪ ﺷﺪ ﻭ ﺑـﺮ‬ ‫ﻣــﺎﻝ ﻭ ﺟــﺎﻥ ﻭ ﺷــﺮﻳﻌﺖ ﻭ ﺣــﻼﻝ ﻭ ﺣﺮﺍﻣــﺸﺎﻥ ﭼﻨــﮏ ﺍﻧــﺪﺍﺧﺖ ﻭ ﺍﻣــﻮﺍﻟﯽ ﮐــﻪ ﺁ‪‬ــﺎ‬ ‫ﺍﺩﻋﺎ ﻣﯽﮐﺮﺩﻧﺪ ﮐﻪ ﺑﻪ ﺧﺪﺍﻳﺸﺎﻥ ﺗﻌﻠﻖ ﺩﺍﺭﺩ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺧﻮﺩﺵ ﮔﺮﻓﺖ ﺗﺎ ﻳـﺎﺭﺍﻥ‬ ‫‪ 1‬ﺳﻮﺭﮤ ﺁﻝ ﻋﻤﺮﺍﻥ‪.۹۶ :‬‬ ‫‪ 2‬ﺳﻮﺭﮤ ﺑﻘﺮﻩ‪.۴۴ :‬‬

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‫‪۳۱۷‬‬ ‫ﻭ ﻳــﺎﻭﺭﺍﻥ‪ ‬ﺧــﻮﺩﺵ ﺭﺍ ﻧﻴﺮﻭﻣﻨــﺪ ﮐﻨــﺪ‪ .‬ﺍﻭ ﻧﻴــﮏ ﻣــﯽﺩﺍﻧــﺴﺖ ﮐــﻪ ﭼــﻪ ﻣــﯽﮐﻨــﺪ ﻭ ﺩﺭ‬ ‫ﺁﺷﮑﺎﺭﻩ ﻓﺮﻭﺗﻨـﯽ ﻧـﺸﺎﻥ ﻣـﯽﺩﺍﺩ ﻭ ﺩﺭ ‪‬ـﺎﻥ ﺳـﺨﺘﮕﻴﺮﯼ ﻣـﯽﮐـﺮﺩ‪ ،‬ﺯﻳـﺮﺍ ﻧـﺎﮔﺰﻳﺮ ﺑـﻮﺩ‬ ‫ﮐﻪ ﺑﺎ ﻣﺮﺩﻡ ﺑﺴﺎﺯﺩ‪.‬‬ ‫ﻣﻦ ﺟﻬﻴﺪﻡ ﺑﺮﺳ ﹺﺮ ﺳﺘﺎﺭﮤ ﺩﺭﺧﺸﺎﻥ ﺑﻨﯽﻫﺎﺷﻢ ﻭ ﻗﻠﮥ ﭘﺮﻧﻮﺭ ﻭ ﭘﺮﭼﻢ ﻓﻴﺮﻭﺯﻣﻨﺪ ﻭ ﻧﻴـﺮﻭ‬ ‫ﻭ ﺗﻮﺍﻥ‪ ‬ﺁ‪‬ﺎ ﮐﻪ ﻧﺎﻣﺶ ﺣﻴﺪﺭﻩ ﻭ ﺩﺍﻣﺎﺩ ﳏﻤﺪ ﺍﺳﺖ ﻭ ﳘﺴﺮﺵ ﺯﻧﯽ ﺍﺳﺖ ﮐﻪ ﺍﻳﻨﻬﺎ‬ ‫ﻣــﯽﮔﻮﻳﻨــﺪ ﺳــﺮﻭﺭ ﺯﻧــﺎﻥ ﺟﻬــﺎﻥ ﺍﺳــﺖ ﻭ ﺍﻭ ﺭﺍ ﻓﺎﻃﻤــﻪ ﻣــﯽﻧﺎﻣﻨــﺪ‪ ،‬ﻭ ﺑــﻪ ﺧﺎﻧــﮥ ﻋﻠــﯽ ﻭ‬ ‫ﻓﺎﻃﻤــﻪ ﻭ ﭘﺴﺮﺍﻧ ـﺸﺎﻥ ﺣــﺴﻦ ﻭ ﺣــﺴﻴﻦ ﻭ ﺩﺧﺘﺮﺍﻧــﺸﺎﻥ ﺯﻳﻨــﺐ ﻭ ﺍﹸ ﹺّﻡ ﮐﻠﺜــﻮﻡ ﻭ ﮐﻨﻴﺰﺷــﺎﻥ‬ ‫ﻓ‪‬ـﻀ‪‬ﻪ ﺭﻓــﺘﻢ ﻭ ﺧﺎﻟــﺪ ﺍﺑــﻦ ﻭﻟﻴــﺪ ﻭ ﻗﹸﻨﻔﹸــﺬ ﻣــﻮﻻﯼ ﺍﺑــﻮﺑﮑﺮ ﻭ ﲨﻌــﯽ ﺍﺯ ﻳﺎﺭﺍﳕــﺎﻥ ﺑــﺎ ﻣــﻦ‬ ‫ﺑﻮﺩﻧــﺪ‪ .‬ﺩﺭﻭﺍﺯﮤ ﺧﺎﻧــﻪﺷــﺎﻥ ﺭﺍ ﮐﻮﺑﻴــﺪﻡ‪ ،‬ﺁﻥ ﮐﻨﻴــﺰ ﺑــﻪ ﻣــﻦ ﭘﺎﺳــﺦ ﺩﺍﺩ‪ ،‬ﻭ ﻣــﻦ ﺑــﻪ ﺍﻭ‬ ‫ﮔﻔــﺘﻢ‪» :‬ﺑــﻪ ﻋﻠــﯽ ﺑﮕــﻮ ﺩﺳــﺖ ﺍﺯ ﺍﻳــﻦ ﻳــﺎﻭﻩﻫــﺎ ﺑــﺮﺩﺍﺭ ﻭ ﺁﺭﺯﻭﯼ ﺧﻼﻓــﺖ ﺭﺍ ﺍﺯ ﺳــﺮﺕ‬ ‫ﺑﻴﺮﻭﻥ ﮐﻦ ﮐﻪ ﺍﻳـﻦ ﺍﻣـﺮ ﺑـﻪ ﺗـﻮ ﳔﻮﺍﻫـﺪ ﺭﺳـﻴﺪ‪ ،‬ﺯﻳـﺮﺍ ﺧﻼﻓـﺖ ﺍﺯﺁﻥ‪ ‬ﮐـﺴﯽ ﺍﺳـﺖ ﮐـﻪ‬ ‫ﻣﺴﻠﻤﻴﻦ‪ ‬ﺍﻭ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﮐﺮﺩﻩ ﻭ ﺑﺮ ﺍﻭ ﺍﺗﻔﺎﻕ ﻧﻈﺮ ﻳﺎﻓﺘﻪﺍﻧﺪ«‪.‬‬ ‫ﺳﻮﮔﻨﺪ ﺑﻪ ﻻﺕ ﻭ ﻋ‪‬ﺰ‪ٰ‬ﯼ ﮐﻪ ﺍﮔﺮ ﺍﻣﺮ ﻭ ﺭﺃﯼ ﺑﻪ ﺧﻮﺩ‪ ‬ﺍﺑﻮﺑﮑﺮ ﻭﺍﮔﺬﺍﺭ ﺷﺪﻩ ﺑﻮﺩ ﺍﻣﮑﺎﻥ‬ ‫ﮐﺒ‪‬ـﺸﻪ )ﻳﻌﻨـﯽ ﭘﻴـﺎﻣﱪ( ﺩﺳـﺖ ﻳﺎﺑـﺪ‪ .‬ﻭﻟـﯽ‬ ‫ﻧﺪﺍﺷﺖ ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑـﻪ ﺟﺎﻧـﺸﻴﻨﯽ ﭘـﺴﺮ ﺍﺑﻮ ﹶ‬ ‫ﻣﻦ ﺁﻧﭽﻪ ﺩﺭ ﺩﻝ ﺩﺍﺷﺘﻢ ﺭﺍ ﺑـﻪ ﺍﻭ ﻓﻬﻤﺎﻧـﺪﻡ ﻭ ﺗـﺪﺑﻴﺮﻡ ﺭﺍ ﺑـﻪ ﺧـﺪﻣﺘﺶ ﺩﺭﺁﻭﺭﺩﻡ ﻭ ﺑـﻪ‬ ‫ﺍﻳـﻦ ﺩﻭ ﻗﺒﻴﻠــﮥ ﻧــﺰﺍﺭﯼ ﻭ ﻗﺤﻄـﺎﻧﯽ ﮔﻔــﺘﻢ ﮐــﻪ »ﺧﻼﻓــﺖ ﺑﺎﻳـﺪ ﺩﺭ ﻗــﺮﻳﺶ ﺑﺎﺷــﺪ ﻭ ﴰــﺎ‬ ‫ﺑﺎﻳ ــﺪ ﺍﺯ ﺍﷲ ﺍﻃﺎﻋ ــﺖ ﮐﻨﻴ ــﺪ«‪ .‬ﻣ ــﻦ ﺍﻳ ــﻦ ﺭﺍ ﮔﻔ ــﺘﻢ ﺯﻳ ــﺮﺍ ﻣ ــﯽﺩﺍﻧ ــﺴﺘﻢ ﮐ ــﻪ ﻋﻠ ــﯽ ﭘ ــﺴﺮ‬ ‫ﺍﺑﻮﻃﺎﻟﺐ ﭼﻪ ﭘﻴﺸﻴﻨﻪﺋﯽ ﺩﺭ ﺧﻮﻥﺭﻳﺰﯼ ﺩﺭ ﻏـﺰﻭﻩﻫـﺎﯼ ﳏﻤـﺪ ﺩﺍﺭﺩ‪ ،‬ﻭ ﺍﻭ ﺍﺳـﺖ ﮐـﻪ‬ ‫ﺑــﺪﻫﮑﺎﺭﻳﻬﺎﯼ ﳏﻤ ــﺪ ﮐــﻪ ﻫ ــﺸﺘﺎﺩ ﻫــﺰﺍﺭ ﺩﺭﻫ ــﻢ ﺑــﻮﺩﻩ ﺭﺍ ﭘﺮﺩﺍﺧﺘ ــﻪ ﻭ ﳘــﮥ ﮐﺎﺭﻫ ــﺎﯼ‬ ‫ﻧﺎﲤﺎﻡ ﳏﻤﺪ ﺭﺍ ﺑﻪ ﺍﲤـﺎﻡ ﺭﺳـﺎﻧﺪﻩ ﻭ ﻗـﺮﺁﻥ ﺭﺍ ﲨـﻊﺁﻭﺭﯼ ﮐـﺮﺩﻩ ﻭ ﻫﺮﭼـﻪ ﻣﺮﺑـﻮﻁ ﺑـﻪ‬ ‫ﺍﻭ ﺑﻮﺩﻩ ﺭﺍ ﭘﺲ ﺍﺯ ﺍﻭ ﲢﻮﻳﻞ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭﻗﺘﯽ ﻣﻦ ﮔﻔﺘﻢ ﮐﻪ ﺍﻣﺎﻣﺖ ﺑﺎﻳـﺪ ﺩﺭ ﻗـﺮﻳﺶ ﺑﺎﺷـﺪ ﻣﻬـﺎﺟﺮﻳﻦ ﻭ ﺍﻧـﺼﺎﺭ ﮔﻔﺘﻨـﺪ‪» :‬ﺁﻥ‬ ‫ﻞ ﺑﺰﺭﮒﺍﺷﮑﹶﻢ ﮐﻪ ﺍﻣﻴﺮﺍﳌﺆﻣﻨﻴﻦ ﻋﻠﯽ ﺍﺑﻦ ﺍﺑﻮﻃﺎﻟﺐ ﺍﺳﺖ ﺭﺳـﻮﻝ ﺍﷲ ﺑـﺮﺍﻳﺶ‬ ‫ﮐﭽ ﹺ‬ ‫ﺍﺯ ﻣﺴﻠﻤﻴﻦ ﺑﻴﻌﺖ ﮔﺮﻓﺘﻪ ﻭ ﻣـﺎ ﺩﺭ ﭼﻬـﺎﺭ ﻣـﻮﺭﺩ ﺑـﺎ ﺍﻭ ﺑـﻪ ﻋﻨـﻮﺍﻥ ﺍﻣﻴﺮﺍﳌـﺆﻣﻨﻴﻦ ﺳـﻼﻡ‬ ‫ﮐــﺮﺩﻩﺍﻳــﻢ‪ .‬ﻭ ﺍﮔــﺮ ﴰــﺎ ﻗﺮﻳــﺸﺎﻥ ﺍﺯ ﻳــﺎﺩ ﺑــﺮﺩﻩﺍﻳــﺪ ﻣــﺎ ﺍﺯ ﻳــﺎﺩ ﻧــﱪﺩﻩﺍﻳــﻢ‪ ،‬ﻭ ﺑﻴﻌــﺖ ﻭ‬ ‫ﺍﻣﺎﻣﺖ ﻭ ﺧﻼﻓﺖ ﻭ ﻭﺻﻴﺖ ﻳﮏ ﺣـﻖ ﻭﺍﺟـﺐ ﻭ ﺍﻣـﺮ ﺻـﺤﻴﺢ ﺍﺳـﺖ ﻧـﻪ ﭘﻴـﺸﮑﺶ ﻳـﺎ‬ ‫ﺍﺩﻋﺎﺀ«‪.‬‬ ‫ﻣﺎ ﺑـﻪ ﺁ‪‬ـﺎ ﮔﻔﺘـﻴﻢ ﮐـﻪ ﴰـﺎ ﺩﺭﻭﻍ ﻣـﯽﮔﻮﺋﻴـﺪ‪ ،‬ﻭ ﻣـﻦ ﭼﻬـﻞ ﻣـﺮﺩ ﺭﺍ ﺁﻭﺭﺩﻡ ﻭ ﺷـﻬﺎﺩﺕ‬

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‫‪۳۱۸‬‬ ‫ﺩﺍﺩﻧــﺪ ﮐــﻪ ﺍﻣﺎﻣــﺖ ﺑﺎﻳــﺪ ﺑــﻪ ﺍﻧﺘﺨــﺎﺏ ﻣــﺴﻠﻤﻴﻦ ﺑﺎﺷــﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠــﺎ ﺑــﻮﺩ ﮐــﻪ ﺍﻧ ــﺼﺎﺭ‬ ‫ﮔﻔﺘﻨـﺪ‪» :‬ﻣـﺎ ﺑﺮﺣــﻖﺗـﺮ ﺍﺯ ﻗﺮﻳـﺸﺎﻥﺍﻳــﻢ‪ ،‬ﺯﻳـﺮﺍ ﻣـﺎ ﺑــﻪ ﺍﻭ ﻳـﺎﺭﯼ ﮐـﺮﺩﻳﻢ ﻭ ﺍﻭ ﺭﺍ ﻧــﺼﺮﺕ‬ ‫ﯽ ﺍﻭ ﺍﺯ‬ ‫ﺩﺍﺩﻳﻢ ﻭ ﻣﺮﺩﻡ ﺑﻪ ﺷﻬﺮ ﻣﺎ ﻫﺠﺮﺕ ﮐﺮﺩﻧﺪ‪ ،‬ﭘﺲ ﺍﮔﺮ ﻗـﺮﺍﺭ ﺑﺎﺷـﺪ ﮐـﻪ ﺟﺎﻧـﺸﻴﻨ ﹺ‬ ‫ﺣــﻖﺩﺍﺭﺵ ﺩﻭﺭ ﮐــﺮﺩﻩ ﺷــﻮﺩ ﺣــﻖ ﻣــﺎ ﺩﺭ ﺁﻥ ﺑــﻴﺶ ﺍﺯ ﴰــﺎ ﺍﺳــﺖ«‪ .‬ﲨﻌــﯽ ﺍﺩﻋــﺎﯼ‬ ‫ﺍﻳﻨــﻬﺎ ﺭﺍ ﺗﺄﻳﻴ ــﺪ ﮐﺮﺩﻧ ــﺪ ﻭ ﲨﻌ ــﯽ ﻧﭙﺬﻳﺮﻓﺘﻨ ــﺪ‪ ،‬ﻭ ﺩﺭﻧﺘﻴﺠــﻪ ﺑ ــﻪ ﻧ ــﺰﺍﻉ ﺍﻓﺘﺎﺩﻧ ــﺪ‪ .‬ﻣ ــﻦ‬ ‫ﺑﻪﺑﺎﻧﮓ ﺑﻠﻨـﺪ ﮔﻔـﺘﻢ‪» :‬ﺍﺯ ﻣﻴـﺎﻥ ﻣـﺎ ﻫﺮﮐـﻪ ﺑـﺰﺭﮒﺳـﺎﻝﺗـﺮ ﻭ ﻧـﺮﻡﺧـﻮﺗﺮ ﺍﺳـﺖ«‪ .‬ﺁ‪‬ـﺎ‬ ‫ﮔﻔﺘﻨــﺪ‪» :‬ﻣﻨﻈــﻮﺭﺕ ﮐﻴــﺴﺖ؟« ﮔﻔــﺘﻢ‪» :‬ﺍﺑــﻮﺑﮑﺮ ﮐــﻪ ﭘﻴــﺎﻣﱪ ﺍﻭ ﺭﺍ ﭘﻴــﺸﻨﻤﺎﺯ ﮐــﺮﺩﻩ ﻭ‬ ‫ﺭﻭﺯ ﺟﻨ ــﮓ ﺑ ــﺪﺭ ﺩﺭ ﮐﭙ ــﺮ ﺩﺭ ﮐﻨ ــﺎﺭ ﭘﻴ ــﺎﻣﱪ ﻧﺸ ــﺴﺘﻪ ﻭ ﺑ ــﻪ ﺍﻭ ﻣ ــﺸﻮﺭﺕ ﺩﺍﺩﻩ ﻭ ﭘﻴ ــﺎﻣﱪ‬ ‫ﻣﺸﻮﺭﺕ‪ ‬ﺍﻭ ﺭﺍ ﮔﺮﻓﺘﻪ‪ ،‬ﻭ ﻳـﺎﺭ ﺍﻭ ﺩﺭ ﻏـﺎﺭ ﺑـﻮﺩﻩ ﻭ ﺷـﻮﻫﺮ ﺩﺧﺘـﺮﺵ ﻋﺎﺋـﺸﻪ ﺑـﻮﺩﻩ ﮐـﻪ ﺍﹸﻡ‪‬‬ ‫ﺍﳌﺆﻣﻨﻴﻦ ﻧﺎﻣﻴﺪﻩ ﺍﺳﺖ«‪.‬‬ ‫ﭘﺲ ﺍﺯ ﺁﻥ ﺑﻨﯽﻫﺎﺷﻢ ﺑﺎ ﺧﺸﻢ ﺁﻣﺪﻧﺪ‪ ،‬ﻭ ﺯﺑﻴﺮ ﻫﻢ ﺑﺎ ﴰـﺸﻴﺮ ﺑﺮﻫﻨـﻪ ﺍﺯ ﺁ‪‬ـﺎ ﲪﺎﻳـﺖ‬ ‫ﮐــﺮﺩ ﻭ ﮔﻔــﺖ‪» :‬ﺑــﺎ ﮐــﺴﯽ ﺟــﺰ ﻋﻠــﯽ ﺑﻴﻌــﺖ ﳔﻮﺍﻫــﺪ ﺷــﺪ‪ ،‬ﻭ ﺍﮔــﺮ ﺟــﺰ ﺍﻳــﻦ ﺑﺎﺷــﺪ ﻣــﻦ‬ ‫ﺻــﺎﺣﺐ ﻗﺒــﻀﮥ ﺍﻳــﻦ ﴰــﺸﻴﺮ ﻧﺒﺎﺷــﻢ«‪ .‬ﻣــﻦ ﮔﻔــﺘﻢ‪» :‬ﺍﯼ ﺯﺑﻴــﺮ! ﺑﺎﻧــﮓ ﺗــﻮ ﺑﺎﻧــﮓ‬ ‫ﺑﻨﯽﻫﺎﺷﻢ ﺍﺳﺖ ﺯﻳﺮﺍ ﻣﺎﺩﺭﺕ ﺻﻔﻴﻪ ﺩﺧﺘﺮ ﻋﺒﺪﺍﳌﻄﻠﺐ ﺍﺳﺖ«‪ .‬ﮔﻔـﺖ‪» :‬ﻭﺍﷲ ﮐـﻪ‬ ‫ﺷﺮﻓﯽ ﺑﺎﻻﺗﺮ ﺍﺯ ﺍﻳـﻦ ﺷـﺮﻑ ﻧﻴـﺴﺖ‪ .‬ﺯﺑﺎﻧـﺖ ﺭﺍ ﺑﺒﻨـﺪ ﺍﻳـﻦ ﻣـﺎﺩﺭﻣﺮﺩﻩ ﭘـﺴﺮ ﺣ‪‬ﻨﺘ‪‬ﻤـﻪ ﻭ‬ ‫ﺻ‪‬ــﻬﺎﮎ!« ﻭ ﺳــﺨﻨﯽ ﮔﻔــﺖ‪ ،‬ﻭ ﭼﻬــﻞ ﻣــﺮﺩ ﺍﺯ ﮐــﺴﺎﻧﯽ ﮐــﻪ ﺩﺭ ﺳــﻘﻴﻘﻪ ﺷــﺮﮐﺖ ﮐــﺮﺩﻩ‬ ‫ﺑﻮﺩﻧﺪ ﺭﻓﺘﻨﺪ ﺗﺎ ﺍﻭ ﺭﺍ ﺑﮕﻴﺮﻧﺪ‪ ،‬ﻟـﻴﮑﻦ ﻭﺍﷲ ﮐـﻪ ﻧﺘﻮﺍﻧـﺴﺘﻴﻢ ﴰـﺸﻴﺮﺵ ﺭﺍ ﺍﺯ ﺩﺳـﺘﺶ‬ ‫ﺑﮑﺸﻴﻢ ﺗﺎ ﻭﻗﺘﯽ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﺮ ﺯﻣـﻴﻦ ﭼـﺴﭙﺎﻧﺪﻳﻢ‪ ،‬ﻭ ﺩﻳـﺪﻳﻢ ﮐـﻪ ﺧـﻮﺩﺵ ﺗﻨـﻬﺎ ﺍﺳـﺖ ﻭ‬ ‫ﻫــﻴﭻ ﻳــﺎﻭﺭﯼ ﻧــﺪﺍﺭﺩ‪ .‬ﭘــﺲ ﺍﺯ ﺁﻥ ﺑــﻮﺩ ﮐــﻪ ﺑــﻪ ﻧــﺰﺩ ﺍﺑــﻮﺑﮑﺮ ﺟﻬﻴــﺪﻡ ﻭ ﺑــﺎ ﺍﻭ ﺑﻴﻌــﺖ‬ ‫ﮐﺮﺩﻡ‪ .‬ﺑﻌﺪ ﺍﺯ ﻣﻦ ﻧﻴﺰ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﻋﻔﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻴﻌﺖ ﮐﺮﺩﻧﺪ‪ ،‬ﺍﻣـﺎ ﺯﺑﻴـﺮ ﺑﻴﻌـﺖ‬ ‫ﻧﮑﺮﺩ‪ .‬ﺑﻪ ﺯﺑﻴﺮ ﮔﻔﺘﻴﻢ‪» :‬ﻳﺎ ﺑﻴﻌﺖ ﻣﯽﮐﻨﯽ ﻳﺎ ﻣﯽﮐﹸﺸﻴﻤﺖ«‪ .‬ﻭﻟﯽ ﺑﻌـﺪ ﺍﺯ ﺁﻥ ﻣـﺮﺩﻡ‬ ‫ﺭﺍ ﺍﺯ ﺍﻭ ﺩﻭﺭ ﮐــﺮﺩﻡ ﻭ ﮔﻔــﺘﻢ‪» :‬ﺑــﻪﺍﻭ ﻣﻬﻠــﺖ ﺩﻫﻴــﺪ ﮐــﻪ ﺧــﺸﻢ ﺍﻭ ﺑــﻪﺧــﺎﻃﺮ ﺑﻨــﯽﻫﺎﺷــﻢ‬ ‫ﺍﺳــﺖ«‪ .‬ﺳــﭙﺲ ﺩﺳــﺖ ﺍﺑــﻮﺑﮑﺮ ﺭﺍ ﮔــﺮﻓﺘﻢ ﻭ ﺍﻭ ﺭﺍ ﺍﻳــﺴﺘﺎﻧﺪﻡ؛ ﺍﺑــﻮﺑﮑﺮ ﻣــﯽﻟﺮﺯﻳــﺪ ﻭ‬ ‫ﻋﻘﻠــﺶ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﺩﺍﺩﻩ ﺑــﻮﺩ‪ ،‬ﻣــﻦ ﺍﻭ ﺭﺍ ﺑــﻪ ﺯﻭﺭ ﺑــﻪ ﺑــﺎﻻﯼ ﻣﻨــﱪ ﳏﻤــﺪ ﮐــﺸﺎﻧﺪﻡ‪.‬‬ ‫ﺍﺑــﻮﺑﮑﺮ ﺑــﻪ ﻣــﻦ ﮔﻔــﺖ‪» :‬ﺍﯼ ﺍﺑــﻮﺣﻔﺺ! ﺍﺯ ﺁﻥ ﻣــﯽﺗﺮﺳــﻢ ﮐــﻪ ﻋﻠــﯽ ﺑﺮﭘــﺎ ﺧﻴــﺰﺩ«‪.‬‬ ‫ﮔﻔﺘﻢ‪» :‬ﻋﻠﯽ ﺑﻪ ﺧﻮﺩﺵ ﻣﺸﻐﻮﻝ ﺍﺳﺖ ﻭ ﺑﺎ ﺗﻮ ﮐﺎﺭﯼ ﳔﻮﺍﻫﺪ ﺩﺍﺷﺖ«‪ .‬ﺍﺑﻮﻋﺒﻴﺪﻩ‬ ‫ﺍﺑﻦ ﺟﺮﺍﺡ ﻫﻢ ﺑﻪ ﮐﻤﮏ ﻣﻦ ﺁﻣﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﻪﺯﻭﺭ ﺑﻪ ﺑﺎﻻﯼ ﻣﻨﱪ ﻓﺮﺳﺘﺎﺩﻳﻢ ﻭ ﻣﻦ ﺍﻭ ﺭﺍ‬ ‫ﻣﺜﻞ ﮔﻮﺳﻔﻨﺪ ﮐﻪ ﺑﻪ ﺳﻮﯼ ﮐﺎﺭﺩ ﻗﺼﺎﺑﺎﻥ ﺭﺍﻧﺪﻩ ﻣﯽﺷـﻮﺩ ﺍﺯ ﭘـﺸﺖ ﻣـﯽﺭﺍﻧـﺪﻡ‪ .‬ﭘـﺲ‬

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‫‪۳۱۹‬‬ ‫ﻣﺪﻫﻮﺷــﺎﻧﻪ ﺭﻭﯼ ﻣﻨــﱪ ﺍﻳــﺴﺘﺎﺩ‪ .‬ﺑــﻪ ﺍﻭ ﮔﻔــﺘﻢ‪» :‬ﺳــﺨﻨﺮﺍﻧﯽ ﮐــﻦ!« ﻭﻟــﯽ ﺯﺑــﺎﻧﺶ ﺑﻨــﺪ‬ ‫ﺁﻣﺪ ﻭ ﺑﻪ ﻟﮑﻨﺖ ﺍﻓﺘﺎﺩ ﻭ ﭼﺸﻤﺸﺎﻧﺶ ﺭﺍ ﺑﺴﺖ ﻭ ﳕـﯽﺗﻮﺍﻧـﺴﺖ ﮐـﻪ ﭼﻴـﺰﯼ ﺑﮕﻮﻳـﺪ‪.‬‬ ‫ﻣﻦ ﺩﺳﺘﻢ ﺭﺍ ﺧﺸﻤﮕﻴﻨﺎﻧﻪ ﮔﹶﺰﻳـﺪﻡ ﻭ ﮔﻔـﺘﻢ‪» :‬ﺗـﻮ ﺭﺍ ﭼـﻪ ﺷـﺪﻩ ﺍﺳـﺖ؟« ﺍﻭ ﭼﻴﺰﻫـﺎﺋﯽ‬ ‫ﮔﻔﺖ ﻭﻟﯽ ﺳﺨﻨﯽ ﮐﻪ ﺍﺛﺮﯼ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻧﮕﻔﺖ‪ .‬ﺗـﺼﻤﻴﻢ ﮔـﺮﻓﺘﻢ ﮐـﻪ ﺍﻭ ﺭﺍ ﺍﺯ ﻣﻨـﱪ‬ ‫ﺑﻪ ﺯﻳﺮ ﺑﮑﺸﺎﱎ ﻭ ﺧﻮﺩﻡ ﺑﻪ ﺟﺎﻳﺶ ﺑﺎﻳﺴﺘﻢ‪ ،‬ﻭﻟﯽ ﺗﺮﺳﻴﺪﻡ ﮐﻪ ﲤﺠﻴﺪﻫﺎﺋﯽ ﮐﻪ ﺍﺯ ﺍﻭ‬ ‫ﮐﺮﺩﻩ ﺑﻮﺩﻡ ﺩﺭﻧﻈﺮ ﻣـﺮﺩﻡ ﺩﺭﻭﻍ ﺩﺭﺁﻳـﺪ‪ .‬ﭼﻨـﺪ ﻧﻔـﺮﯼ ﺍﺯ ﻣـﻦ ﭘﺮﺳـﻴﺪﻧﺪ ﮐـﻪ »ﭘـﺲ ﺁﻥ‬ ‫ﲤﺠﻴــﺪﻫﺎ ﺍﺯ ﻓــﻀﻞ ﺍﻭ ﮐــﻪ ﻣــﯽﮔﻔﺘــﯽ ﮐﺠــﺎ ﺍﺳــﺖ؟ ﺩﺭﺑــﺎﺭﮤ ﺍﺑــﻮﺑﮑﺮ ﺍﺯ ﭘﻴــﺎﻣﱪ ﭼــﻪ‬ ‫ﺷﻨﻴﺪﻩﺍﯼ؟« ﮔﻔﺘﻢ‪» :‬ﺩﺭﺑﺎﺭﮤ ﻓﻀﺎﻳﻞ ﺍﺑﻮﺑﮑﺮ ﭼﻴﺰﻫﺎﺋﯽ ﺍﺯ ﭘﻴﺎﻣﱪ ﺷﻨﻴﺪﻩﺍﻡ ﮐﻪ ﺩﱂ‬ ‫ﻣــﯽﺧﻮﺍﻫــﺪ ﮐﺎﺷــﮑﯽ ﻣــﻦ ﻳــﮏ ﺗــﺎﺭ ﻣــﻮﯼ ﺭﻭﯼ ﺳــﻴﻨﮥ ﺍﺑــﻮﺑﮑﺮ ﺑــﻮﺩﻡ«‪ .‬ﺳــﭙﺲ ﺑــﻪ‬ ‫ﺍﺑﻮﺑﮑﺮ ﮔﻔﺘﻢ‪» :‬ﻳﺎ ﺳﺨﻦ ﺑﮕﻮ ﻳﺎ ﺑﻴﺎ ﭘﺎﺋﻴﻦ!« ﻭ ﺍﻭ ﻣﺘﻮﺟﻪ ﻧﻴﺖ‪ ‬ﻣـﻦ ﺷـﺪ ﻭ ﺍﺣـﺴﺎﺱ‬ ‫ﮐﺮﺩ ﮐﻪ ﺍﮔﺮ ﭘﺎﺋﻴﻦ ﺑﻴﺎﻳﺪ ﺧﻮﺩﻡ ﺑﺎﻻ ﺧﻮﺍﻫﻢ ﺭﻓﺖ ﻭ ﭼﻴﺰﻫﺎﺋﯽ ﺧﻮﺍﻫﻢ ﮔﻔـﺖ ﮐـﻪ ﺍﻭ‬ ‫ﺭﺍ ﺧــﻮﺵ ﻧﻴﺎﻳــﺪ‪ .‬ﭘــﺲ ﺑــﻪ ﺁﻭﺍﺯ ﻟﺮﺯﺍﻧــﯽ ﺧﻄــﺎﺏ ﺑــﻪ ﻣــﺮﺩﻡ ﮔﻔــﺖ‪» :‬ﻣــﻦ ﻭﻻﻳــﺖ ﺍﻣــﺮ‬ ‫ﻦ ﴰـﺎ‬ ‫ﴰﺎ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﮔﺮﻓﺘﻪﺍﻡ ﻭﻟﯽ ﻣﺎﺩﺍﻡ ﮐﻪ ﻋﻠﯽ ﺩﺭ ﻣﻴـﺎﻥ ﴰـﺎ ﺍﺳـﺖ ﻣـﻦ ‪‬ﺘـﺮﻳ ﹺ‬ ‫ﻧﻴﺴﺘﻢ؛ ﻭ ﺑﺮﺍﯼ ﺧﻮﺩﻡ ﻭ ﴰﺎ ﺍﺯ ﺍﷲ ﺁﻣﺮﺯﺵ ﻣﯽﻃﻠﺒﻢ«‪ .‬ﻭ ﭘﺎﺋﻴﻦ ﺁﻣﺪ‪.‬‬ ‫ﭘ ــﺲ ﺩﺭ ﺣ ــﺎﻟﯽ ﮐ ــﻪ ﭼ ــﺸﻤﺎﻥ ﻣ ــﺮﺩﻡ ﺑ ــﻪ ﺍﻭ ﺑ ــﻮﺩ ﺩﺳ ــﺘﺶ ﺭﺍ ﮔ ــﺮﻓﺘﻢ ﻭ ﻓ ــﺸﺮﺩﻡ ﻭ ﺍﻭ ﺭﺍ‬ ‫ﻧﺸﺎﻧﺪﻡ ﻭ ﺍﺯ ﻣﺮﺩﻡ ﺧﻮﺍﺳﺘﻢ ﮐﻪ ﺑـﺎ ﺍﻭ ﺑﻴﻌـﺖ ﮐﻨﻨـﺪ‪ ،‬ﻭ ﺩﺭ ﮐﻨـﺎﺭﺵ ﺍﻳـﺴﺘﺎﺩﻡ ﺗـﺎ ﻣـﺮﺩﻡ‬ ‫ﺭﺍ ﺑﺘﺮﺳﺎﱎ‪ .‬ﻫﺮﮐﻪ ﳕﯽﺧﻮﺍﺳﺖ ﺑﻴﻌﺖ ﮐﻨﺪ ﻭ ﻣﯽﮔﻔﺖ »ﭘﺲ ﻋﻠﯽ ﭘﺴﺮ ﺍﺑﻮﻃﺎﻟـﺐ‬ ‫ﭼﻪ ﻣﯽﮐﻨﺪ؟« ﻣﻦ ﻣﯽﮔﻔﺘﻢ ﮐﻪ ﺍﻭ ﺧﻮﺩﺵ ﺭﺍ ﮐﻨﺎﺭ ﮐﺸﻴﺪﻩ ﻭ ﮔﻔﺘﻪ ﮐـﻪ ﻫﺮﮐـﺎﺭﯼ ﮐـﻪ‬ ‫ﻣﺴﻠﻤﻴﻦ ﮐﺮﺩﻧﺪ ﺩﺭﺳﺖ ﺍﺳﺖ؛ ﻭ ﺩﺭ ﺧﺎﻧﮥ ﺧﻮﺩﺵ ﻧﺸﺴﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﭘﺲ ﻣﺮﺩﻡ ﺑﺎ ﺑﯽﻣﻴﻠﯽ ﺑﻴﻌﺖ ﮐﺮﺩﻧﺪ‪ .‬ﻭﻗﺘﯽ ﺑﻴﻌﺘﺶ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﭘﺨﺶ ﺷﺪ ﺧـﱪ‬ ‫ﻳﺎﻓﺘﻴﻢ ﮐﻪ ﻋﻠﯽ ﻓﺎﻃﻤﻪ ﻭ ﺣﺴﻦ ﻭ ﺣﺴﻴﻦ ﺭﺍ ﺳﻮﺍﺭ ﮐﺮﺩﻩ ﻭ ﺑﻪ ﺧﺎﻧـﮥ ﺍﻧـﺼﺎﺭ ﻣـﯽﺭﻭﺩ ﻭ‬ ‫ﺑﻪ ﺁ‪‬ﺎ ﻳـﺎﺩﺁﻭﺭ ﻣـﯽﺷـﻮﺩ ﮐـﻪ ﺩﺭ ﭼﻬـﺎﺭ ﻣـﻮﺭﺩ ﺑـﺎ ﺍﻭ ﺑﻴﻌـﺖ ﮐـﺮﺩﻩ ﺑـﻮﺩﻩﺍﻧـﺪ‪ ،‬ﻭ ﺍﺯ ﺁ‪‬ـﺎ‬ ‫ﺗﻘﺎﺿﺎ ﻣﯽﮐﻨﺪ ﮐﻪ ﺑﺎ ﺍﻭ ﳘﺮﺍﻫﯽ ﮐﻨﻨﺪ‪ ،‬ﻭﻟﯽ ﺁ‪‬ﺎ ﺷﺐ ﺑـﻪ ﺍﻭ ﻗـﻮﻝ ﻳـﺎﺭﯼ ﻣـﯽﺩﺍﺩﻧـﺪ‬ ‫ﻭ ﺭﻭﺯ ﮐــﻪ ﻣــﯽﺷــﺪ ﺩﺭ ﺧﺎﻧــﻪﻫــﺎﯼ ﺧﻮﺩﺷــﺎﻥ ﻣــﯽﻧﺸــﺴﺘﻨﺪ‪ .‬ﺍﻳــﻦ ﺑــﻮﺩ ﮐــﻪ ﻣــﻦ ﭘــﺲ ﺍﺯ‬ ‫ﻣﺸﻮﺭﺕ ﺑﻪ ﺧﺎﻧﻪﺍﺵ )ﺑﻪﺧﺎﻧﮥ ﻋﻠﯽ( ﺭﻓﺘﻢ ﺗﺎ ﺑﻴﺮﻭﻥ ﺍﺵﺑﻴﺎﻭﺭﻡ‪ .‬ﻭﻗﺘﯽ ﺑـﻪ ﮐﻨﻴـﺰﺵ‬ ‫ﻓﻀﻪ ﮔﻔﺘﻢ »ﺑﻪ ﻋﻠﯽ ﺑﮕﻮ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻳـﺪ ﻭ ﺑـﺎ ﺍﺑـﻮﺑﮑﺮ ﺑﻴﻌـﺖ ﮐﻨـﺪ ﮐـﻪ ﻣـﺴﻠﻤﻴﻦ ﺑـﺮ ﺍﻭ‬ ‫ﺍﺗﻔﺎﻕ ﻧﻈﺮ ﺩﺍﺭﻧﺪ« ﮔﻔﺖ‪» :‬ﺍﻣﻴﺮﺍﳌﺆﻣﻨﻴﻦ ﻣﺸﻐﻮﻝ ﺍﺳﺖ«‪ .‬ﮔﻔﺘﻢ‪» :‬ﺍﻳـﻦ ﺳـﺨﻦ ﺭﺍ‬ ‫ﻭﻝ ﮐــﻦ ﻭ ﺑــﻪ ﺍﻭ ﺑﮕــﻮ ﺗــﺎ ﺑﻴــﺮﻭﻥ ﺑﻴﺎﻳــﺪ ﻭﮔﺮﻧــﻪ ﺑــﻪﺯﻭﺭ ﻭﺍﺭﺩ ﻣــﯽﺷــﻮﻳﻢ ﻭ ﺍﻭ ﺭﺍ ﺑ ـﻪﺯﻭﺭ‬

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‫‪۳۲۰‬‬ ‫ﺑﻴﺮﻭﻥ ﻣﯽﮐﹶﺸﻴﻢ«‪.‬‬ ‫ﺳ ـ ــﭙﺲ ﻓﺎﻃﻤ ـ ــﻪ ﺑﻴ ـ ــﺮﻭﻥ ﺁﻣ ـ ــﺪ ﻭ ﭘ ـ ــﺸﺖ ﺩﺭﻭﺍﺯﻩ ﺍﻳ ـ ــﺴﺘﺎﺩ ﻭ ﮔﻔ ـ ــﺖ‪» :‬ﺍﯼ ﮔﻤﺮﺍﻫ ـ ــﺎﻥ‪‬‬ ‫ﺗﮑﺬﻳﺐﮐﻨﻨـﺪﻩ )ﮐـﺴﺎﻧﯽ ﮐـﻪ ﻧﺒـﻮﺕ ﳏﻤـﺪ ﺭﺍ ﺍﻧﮑـﺎﺭ ﮐﺮﺩﻧـﺪ( ﭼـﻪ ﻣـﯽﮔﻮﺋﻴـﺪ ﻭ ﭼـﻪ‬ ‫ﻣﯽﺧﻮﺍﻫﻴﺪ؟« ﮔﻔﺘﻢ‪» :‬ﺍﯼ ﻓﺎﻃﻤﻪ!« ﻓﺎﻃﻤﻪ ﮔﻔـﺖ‪» :‬ﭼـﻪ ﻣـﯽﺧـﻮﺍﻫﯽ ﺍﯼ ﻋﻤـﺮ؟«‬ ‫ﮔﻔﺘﻢ‪» :‬ﭼﺮﺍ ﭘﺴﺮ ﻋﻤﻮﻳﺖ ﺗـﻮ ﺭﺍ ﻓﺮﺳـﺘﺎﺩﻩ ﮐـﻪ ﭘﺎﺳـﺦ ﺑـﺪﻫﯽ ﻭ ﺧـﻮﺩﺵ ﭘـﺸﺖ ﭘـﺮﺩﻩ‬ ‫ﻧﺸـﺴﺘﻪ ﺍﺳـﺖ؟« ﮔﻔــﺖ‪» :‬ﺍﺯ ﺑـﻴ ﹺﻢ ﻃﻐﻴــﺎﻥ‪ ‬ﻣـﺮﺩ‪ ‬ﻧﮕــﻮﻥﲞﺘـﯽ ﭼــﻮﻥ ﺗـﻮ ﺍﺳــﺖ ﮐـﻪ ﻣــﺮﺍ‬ ‫ﻓﺮﺳـﺘﺎﺩﻩ ﺗـﺎ ﺣﺠــﺖ ﺭﺍ ﺑـﺮ ﺗــﻮ ﻭ ﺑـﺮ ﻫــﺮ ﮔﻤـﺮﺍﻩ ﻧﮕــﻮﻥﲞﺘـﯽ ﲤــﺎﻡ ﮐـﻨﻢ«‪ .‬ﮔﻔــﺘﻢ‪» :‬ﺍﺯ‬ ‫ﺍﻳﻦ ﻳﺎﻭﻩﻫـﺎ ﻭ ﹺﻭﺭ‪‬ﺍﺟﻴﻬـﺎﯼ ﺯﻧﺎﻧـﻪ ﺩﺭﮔـﺬﺭ ﻭ ﺑـﻪ ﻋﻠـﯽ ﺑﮕـﻮ ﺗـﺎ ﺑﻴـﺮﻭﻥ ﺑﻴﺎﻳـﺪ«‪ .‬ﮔﻔـﺖ‪:‬‬ ‫»ﻫﺮﮔ ــﺰ! ﺁﻳ ــﺎ ﻣ ــﯽﺧ ــﻮﺍﻫﯽ ﮐ ــﻪ ﻣ ــﺮﺍ ﺍﺯ ﺣ ــﺰﺏ ﺷ ــﻴﻄﺎﻥ ﺑﺘﺮﺳ ــﺎﻧﯽ ﺍﯼ ﻋﻤ ــﺮ؟ ﺣ ــﺰﺏ‬ ‫ﺷﻴﻄﺎﻥ ﻧﺎﺗﻮﺍﻥ ﺍﺳﺖ«‪ .‬ﮔﻔﺘﻢ‪» :‬ﺍﮔﺮ ﺑﻴﺮﻭﻥ ﻧﻴﺎﻳﺪ ﻫﻴﺰﻡ ﻣﯽﺁﻭﺭﻡ ﻭ ﺧﺎﻧﻪ ﺭﺍ ﺑﺮ ﺍﻫﻞ‬ ‫ﺧﺎﻧـﻪ ﺑـﻪﺁﺗـﺶ ﻣـﯽﮐــﺸﻢ ﻭ ﻫﺮﮐـﻪ ﺩﺭ ﺧﺎﻧـﻪ ﺍﺳـﺖ ﺭﺍ ﻣــﯽﺳـﻮﺯﺍﱎ‪ .‬ﺑﺎﻳـﺪ ﻋﻠـﯽ ﺑﻴــﺮﻭﻥ‬ ‫ﺑﻴﺎﻳــﺪ ﻭ ﺑﻴﻌــﺖ ﮐﻨــﺪ«‪ .‬ﻭ ﺗﺎﺯﻳﺎﻧــﮥ ﻗﹸﻨﻔﹸــﺬ ﺭﺍ ﮔــﺮﻓﺘﻢ ﻭ ﺟﻨﺒﺎﻧــﺪﻡ ﻭ ﺑــﻪﺧﺎﻟــﺪ ﺍﺑــﻦ ﻭﻟﻴــﺪ‬ ‫ﮔﻔﺘﻢ‪» :‬ﴰﺎ ﻭ ﻣﺮﺩﺍﳕﺎﻥ ﺑﺸﺘﺎﺑﻴﺪ ﺯﻭﺩ ﻫﻴﺰﻡ ﲨـﻊ ﮐﻨﻴـﺪ ﮐـﻪ ﻣـﯽﺧـﻮﺍﻫﻢ ﺍﻳـﻦ ﺧﺎﻧـﻪ‬ ‫ﺭﺍ ﺑــﻪﺁﺗــﺶ ﺑﮑــﺸﻢ«‪ .‬ﻓﺎﻃﻤــﻪ ﮔﻔــﺖ‪» :‬ﺍﯼ ﺩﴰــﻦ ﺍﷲ ﻭ ﺩﴰــﻦ ﺭﺳــﻮﻝ ﺍﷲ ﻭ ﺩﴰــﻦ‬ ‫ﺍﻣﻴﺮﺍﳌ ــﺆﻣﻨﻴﻦ!« ﻣ ــﻦ ﮐﻮﺷ ــﻴﺪﻡ ﮐ ــﻪ ﺩﺭ ﺭﺍ ﺑﮕ ــﺸﺎﻳﻢ ﻭﻟ ــﯽ ﻓﺎﻃﻤ ــﻪ ﺩﺳ ــﺘﻬﺎﻳﺶ ﺭﺍ ﺑ ــﻪ‬ ‫ﺩﺭﻭﺍﺯﻩ ﮔﺮﻓﺘـ ــﻪ ﺑـ ــﻮﺩ ﻭ ﳕـ ــﯽﮔﺬﺍﺷـ ــﺖ ﮐـ ــﻪ ﺑﮕـ ــﺸﺎﻳﻢ‪ .‬ﺯﻭﺭ ﺯﺩﻡ ﺗـ ــﺎ ﺑﮕـ ــﺸﺎﻳﻢ ﻭﻟـ ــﯽ‬ ‫ﻧﺘﻮﺍﻧــﺴﺘﻢ‪ .‬ﭘــﺲ ﺗﺎﺯﻳﺎﻧــﻪﺍﻡ ﺭﺍ ﺑــﻪ ﺩﺳــﺘﺶ ﺯﺩﻡ؛ ﺩﺭﺩ ﺍﺵﮔﺮﻓــﺖ ﻭ ﮔﺮﻳــﻪﺍﺵ ﺭﺍ ﮐــﻪ‬ ‫ﺷـﻨﻴﺪﻡ ﻧﺰﺩﻳــﮏ ﺑــﻮﺩ ﮐــﻪ ﺩﱂ ﺑــﻪﺗـﺮﺣﻢ ﺁﻳــﺪ ﻭ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﺩﻭﺭ ﺷــﻮﻡ؛ ﻭﻟــﯽ ﮐﻴﻨــﻪﻫــﺎﯼ‬ ‫ﺩﻳﺮﻳﻨﻪ ﺑﻪﻳﺎﺩ ﺧﻮﺩﻡ ﺁﻭﺭﺩﻡ ﻭ ﺑﻪﻳﺎﺩﻡ ﺁﻣﺪ ﮐﻪ ﻋﻠﯽ ﺳﺮﺍﻥ ﻋﺮﺏ ﺭﺍ ﺑـﻪﺧـﺎﮎ ﻭ ﺧـﻮﻥ‬ ‫ﮐﺸﻴﺪﻩ ﺑﻮﺩ؛ ﻭ ﻧﻴﺮﻧﮕﻬﺎ ﻭ ﺟﺎﺩﻭﮔﺮﻳﻬﺎﯼ ﳏﻤﺪ ﺭﺍ ﺑﻪﻳﺎﺩ ﺁﻭﺭﺩﻡ ﻭ ﻟﮕﺪﯼ ﺳﺨﺖ ﺑﻪ‬ ‫ﺩﺭﻭﺍﺯﻩ ﺯﺩﻡ‪ .‬ﺍﻭ ﺳﻴﻨﻪﺍﺵ ﺭﺍ ﺑﻪ ﺩﺭﻭﺍﺯﻩ ﺳﭙﺮ ﮐﺮﺩﻩ ﺑﻮﺩ ﮐـﻪ ﻣـﻦ ﻧﮕـﺸﺎﻳﻢ‪ ،‬ﻭ ﻧﺎﮔﻬـﺎﻥ‬ ‫ﻓﺮﻳﺎﺩﯼ ﺍﺯ ﺍﻭ ﺷﻨﻴﺪﻡ ﮐﻪ ﭘﻨﺪﺍﺷﺘﻢ ﻫﻢ ﺍﮐﻨﻮﻥ ﺳﺮﺍﺳﺮ ﺷـﻬﺮ ﻣﺪﻳﻨـﻪ ﺍﺯ ﺷـﺪﺗﺶ ﺯﻳـﺮ ﻭ‬ ‫ﺯﺑـ ــﺮ ﺧﻮﺍﻫـ ــﺪ ﺷـ ــﺪ‪ .‬ﮔﻔـ ــﺖ‪» :‬ﺍﯼ ﭘـ ــﺪﺭ! ﻳـ ــﺎ ﺭﺳـ ــﻮﻝ ﺍﷲ! ﺑﺒـ ــﻴﻦ ﮐـ ــﻪ ﺑـ ــﺎ ﺩﺧﺘـ ــﺮﺕ ﻭ‬ ‫ﻦ ﺍﷲ ﺟﻨﻴﻨـﯽ ﮐـﻪ‬ ‫ﺟﮕﺮﮔﻮﺷﻪﺍﺕ ﭼﻪ ﻣﯽﮐﻨﻨﺪ! ﺍﯼ ﻓـﻀﻪ ﺑﻴـﺎ ﻣـﺮﺍ ﺑـﱪ ﮐـﻪ ﺍﻳـﻦ ﺩﴰـ ﹺ‬ ‫ﺩﺭ ﺷــﮑﻤﻢ ﺑــﻮﺩ ﺭﺍ ﮐــﺸﺖ«‪ .‬ﻭ ﺩﻳــﺪﻡ ﮐــﻪ ﺗﮑﻴــﻪ ﺑــﻪ ﺩﻳــﻮﺍﺭ ﺩﺍﺩﻩ ﺑــﻮﺩ ﻭ ﺧــﻮﻥﺭﻳــﺰﯼ‬ ‫ﻣــﯽﮐــﺮﺩ‪ .‬ﺑﻌــﺪ ﺍﺯ ﺁﻥ ﺩﺭﻭﺍﺯﻩ ﺭﺍ ﻫ‪‬ــﻞ ﺩﺍﺩﻡ ﻭ ﻭﺍﺭﺩ ﺷــﺪﻡ‪ .‬ﺍﻭ ﭼﻨــﺎﻥ ﻧﮕــﺎﻫﯽ ﺑــﻪ ﻣــﻦ‬ ‫ﺍﻧ ـ ــﺪﺍﺧﺖ ﮐ ـ ــﻪ ﭼ ـ ــﺸﻤﺎﱎ ﺗ ـ ــﺎﺭ ﺷ ـ ــﺪ‪ .‬ﻣ ـ ــﻦ ﭼﻨ ـ ــﺎﻥ ﺗﭙﺎﻧﭽ ـ ــﻪﺋ ـ ــﯽ ﺍﺯ ﺭﻭﯼ ﺧ‪‬ﻤ ـ ــﺎﺭﺵ‬ ‫)ﻭﺍﺷــﺎﻣﻪﺍﺵ( ﺑ ــﻪﮔﻮﻧ ــﻪﺍﺵ ﺯﺩﻡ ﮐ ــﻪ ﻫ ــﺮﺩﻭ ﮔﻮﺷ ــﻮﺍﺭﺵ ﺍﻓﺘ ــﺎﺩ ﻭ ﺩﺍﻧ ــﻪﻫ ــﺎﻳﺶ ﺭﻭﯼ‬

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‫‪۳۲۱‬‬ ‫ﺯﻣﻴﻦ ﭘﺨﺶ ﺷﺪ‪ .‬ﻋﻠﯽ ﺑﻴﺮﻭﻥ ﺁﻣﺪ‪ ،‬ﻭ ﻣﻦ ﺍﺣﺴﺎﺱ ﺧﻄﺮ ﮐﺮﺩﻡ ﻭ ﺑـﻪ ﺑﻴـﺮﻭﻥ ﺩﻭﻳـﺪﻡ‬ ‫ﻭ ﺑــﻪ ﺧﺎﻟــﺪ ﻭ ﻗﻨﻔــﺬ ﻭ ﳘﺮﺍﻫﺎﻧــﺸﺎﻥ ﮔﻔــﺘﻢ‪» :‬ﻣــﻦ ﺍﺯ ﺧﻄــﺮ ﺑﺰﺭﮔــﯽ ﺭﻫﻴــﺪﻡ؛ ﻋﻠــﯽ ﺍﺯ‬ ‫ﺧﺎﻧﻪ ﺑﻴﺮﻭﻥ ﻣﯽﺁﻳﺪ ﻭ ﻣﻦ ﻭ ﴰﺎ ﺗﻮﺍﻥ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺍﻭ ﺭﺍ ﻧﺪﺍﺭﻳﻢ«‪.‬‬ ‫ﻓﺎﻃﻤــﻪ ﺩﺳــﺘﻬﺎﻳﺶ ﺭﺍ ﺑــﻪ ﭘﻴــﺸﺎﻧﻴﺶ ﻣــﯽﺯﺩ ﮐــﻪ ﺧ‪‬ﻤــﺎﺭﺵ ﺭﺍ ﺩﻭﺭ ﮐﻨــﺪ ﻭ ﺍﺯ ﺍﷲ ﻣــﺪﺩ‬ ‫ﺑﻄﻠﺒــﺪ ﻭ ﺑــﻪ ﻣــﺎ ﻧﻔــﺮﻳﻦ ﮐﻨــﺪ‪ .‬ﻋﻠــﯽ ﺑــﻪ ﺍﻭ ﮔﻔــﺖ‪» :‬ﺍﯼ ﺩﺧﺘــﺮ ﭘﻴــﺎﻣﱪ! ﺍﷲ ﭘــﺪﺭﺕ ﺭﺍ‬ ‫ﺭﲪ ﹰﺔ ﻟ‪‬ﻠﻌﺎﻟﹶﻤﻴﻦ ﻓﺮﺳﺘﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺗﻮ ﺭﺍ ﺑـﻪ ﺍﷲ ﺳـﻮﮔﻨﺪ ﻣـﯽﺩﻫـﻢ ﮐـﻪ ﻣﺒـﺎﺩﺍ ﭘﻴـﺸﺎﻧﻴﺖ‬ ‫ﺭﺍ ﺑﺮﻫﻨــﻪ ﮐــﯽ ﻭ ﺍﺯ ﺍﷲ ﺗﻘﺎﺿــﺎ ﮐﻨــﯽ ﮐــﻪ ﺍﻳــﻦ ﺧﻠــﻖ ﺭﺍ ﻧــﺎﺑﻮﺩ ﮐﻨــﺪ‪ .‬ﺍﮔــﺮ ﺗــﻮ ﭼﻨ ــﻴﻦ‬ ‫ﺗﻘﺎﺿـﺎﺋﯽ ﺑﮑﻨـﯽ ﺣﺘــﯽ ﻳـﮏ ﺍﻧــﺴﺎﻥ ﻫـﻢ ﺑـﺮ ﺭﻭﯼ ﺯﻣــﻴﻦ ﺯﻧـﺪﻩ ﳔﻮﺍﻫــﺪ ﻣﺎﻧـﺪ‪ ،‬ﺯﻳــﺮﺍ‬ ‫ﻗــﺪﺭ ﻭ ﻣﻨﺰﻟــﺖ ﺗ ــﻮ ﻭ ﭘــﺪﺭﺕ ﻧ ــﺰﺩ ﺍﷲ ﺍﺯ ﻗــﺪﺭ ﻭ ﻣﻨﺰﻟــﺖ ﻧ ــﻮﺡ ﺑﺰﺭﮔﺘــﺮ ﺍﺳ ــﺖ ﮐــﻪ ﺑ ــﻪ‬ ‫ﺧﺎﻃﺮﺵ ﮐﻠﻴﮥ ﻣﺮﺩﻡ ﺭﻭﯼ ﺯﻣـﻴﻦ ﺑـﻪ ﺟـﺰ ﺁ‪‬ـﺎ ﮐـﻪ ﺩﺭ ﮐـﺸﺘﯽ ﺑﻮﺩﻧـﺪ ﻧـﺎﺑﻮﺩ ﺷـﺪﻧﺪ‪ .‬ﻭ‬ ‫ﻗـﺪﺭ ﻭ ﻣﻨﺰﻟـﺖ ﺗــﻮ ﻭ ﭘـﺪﺭﺕ ﺍﺯ ﻫـﻮﺩ ﺑﻴــﺸﺘﺮ ﺍﺳـﺖ ﮐـﻪ ﮐﻠﻴــﮥ ﻗـﻮﻣﺶ ﺭﺍ ﺍﷲ ﺑـﻪ ﺗﻨــﺪﺑﺎﺩ‬ ‫ﻫــﻼﮎ ﮐــﺮﺩ‪ ،‬ﻭ ﳘﭽﻨــﻴﻦ ﻗــﻮﻡ ﲦــﻮﺩ ﮐــﻪ ﺩﻭﺍﺯﺩﻩ ﻫــﺰﺍﺭ ﺗــﻦ ﺑﻮﺩﻧــﺪ ﺭﺍ ﺍﷲ ﺑــﻪ ﺧــﺎﻃﺮ‬ ‫ﻣﺎﺩﻩﺷﺘﺮﯼ ﻫﻼﮎ ﮐﺮﺩ ﮐﻪ ﺟﻨﻴﻨﯽ ﺩﺭ ﺷﮑﻢ ﺩﺍﺷﺖ‪ .‬ﺍﯼ ﺳﺮﻭﺭ ﺯﻧﺎﻥ ﺟﻬﺎﻥ! ﺑﺮﺍﯼ‬ ‫ﻖ ﲞﺖﺑﺮﮔﺸﺘﻪ ﺭﲪﺖ ﺑﺎﺵ ﻭ ﻋﺬﺍﺏ ﻣﺒﺎﺵ«‪.‬‬ ‫ﺍﻳﻦ ﺧﻠ ﹺ‬ ‫ﯼ ﻓﺎﻃﻤﻪ ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺖ ﻭ ﺑﻪ ﺧﺎﻧﻪﺍﺵ ﺭﻓﺖ ﻭ ﺟﻨﻴﻨﯽ ﮐﻪ ﻋﻠﯽ‬ ‫ﭘﺲ ﺍﺯ ﺁﻥ ﺧﻮﻧﺮﻳﺰ ﹺ‬ ‫ﻧﺎﻣﺶ ﺭﺍ ﳏﺴﻦ ‪‬ﺎﺩﻩ ﺑﻮﺩ ﺳ‪‬ﻘﻂ ﮐﺮﺩ‪ .‬ﻣـﻦ ﻧﻴـﺰ ﮔـﺮﻭﻩ ﺑﺰﺭﮔـﯽ ﺭﺍ ﮔـﺮﺩ ﺁﻭﺭﺩﻡ ﺍﻟﺒﺘـﻪ‬ ‫ﺲ ﻋﻠﯽ ﺑﺮﺁﻳﻢ ﻭﻟﯽ ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺑﻪ ﺧﻮﺩﻡ ﻗﻮﺕ ﻗﻠﺐ‬ ‫ﻧﻪ ﺑﻪ ﺍﻳﻦ ﺍﻣﻴﺪ ﮐﻪ ﺑﺘﻮﺍﱎ ﺍﺯ ﭘ ﹺ‬ ‫ﺩﺍﺩﻩ ﺑﺎﺷﻢ‪ ،‬ﻭ ﺭﻓﺘﻢ ﺍﻭ ﺭﺍ ﳏﺎﺻﺮﻩ ﮐﺮﺩﻡ ﻭ ﺑﻪﺯﻭﺭ ﺍﺯ ﺧﺎﻧـﻪ ﺑﻴـﺮﻭﻥ ﮐـﺸﻴﺪﻡ ﻭ ﺑـﻪﺟﻠـﻮ‬ ‫ﺭﺍﻧﺪﻡ ﺗﺎ ﺑﻴﻌﺖ ﮐﻨﺪ‪ .‬ﻭﻟﯽ ﻳﻘـﻴﻦ ﺩﺍﺷـﺘﻢ ﮐـﻪ ﺍﮔـﺮ ﮐﻠﻴـﮥ ﻣـﺮﺩﻡ ﺭﻭﯼ ﺯﻣـﻴﻦ ﻫـﻢ ﺑـﺎ ﻣـﻦ‬ ‫ﺲ ﺍﻭ ﺑﺮﳔﻮﺍﻫﻴﻢ ﺁﻣﺪ‪ .‬ﻭﻟﯽ ﺍﻭ‬ ‫ﺑﺎﺷﻨﺪ ﭼﻨﺎﻧﭽﻪ ﲞﻮﺍﻫﻴﻢ ﮐﻪ ﺑﻪ ﺍﻭ ﺯﻭﺭ ﺑﮕﻮﺋﻴﻢ ﺍﺯ ﭘ ﹺ‬ ‫ﺑــﻪ ﻋﻠﺘــﯽ ﮐــﻪ ﻣــﻦ ﻣــﯽﺩﺍﱎ ﻭ ﳔــﻮﺍﻫﻢ ﮔﻔــﺖ ﺑــﺎ ﻣــﺎ ﳘــﺮﺍﻩ ﺷــﺪ‪ .‬ﻭﻗﺘــﯽ ﺑــﻪ ﺳــﻘﻴﻔﮥ‬ ‫ﺑﻨــﯽﺳــﺎﻋﺪﻩ ﺭﺳــﻴﺪﻳﻢ ﺍﺑــﻮﺑﮑﺮ ﻭ ﺣﺎﺿــﺮﺍﻥ ﺑﺮﺧﺎﺳــﺘﻨﺪ ﻭ ﻋﻠــﯽ ﺭﺍ ﻣــﺴﺨﺮﻩ ﮐﺮﺩﻧــﺪ‪.‬‬ ‫ﻋﻠﯽ ﮔﻔﺖ‪» :‬ﺍﯼ ﻋﻤﺮ! ﺁﻳﺎ ﺩﻟﺖ ﻣﯽﺧﻮﺍﻫﺪ ﺁﻥ ﭼﻴﺰﯼ )ﻳﻌﻨﯽ ﺑﻼﺋﯽ( ﮐﻪ ﮔﻔﺘﻢ ﺑﻪ‬ ‫ﺗ ــﺄﺧﻴﺮ ﺍﻓﮑﻨ ــﺪﻩﺍﻡ ﺭﺍ ﻫ ــﻢ ﺍﮐﻨ ــﻮﻥ ﺑ ــﻪﺗ ــﻮ ﻧ ــﺸﺎﻥ ﺩﻫ ــﻢ؟« ﮔﻔ ــﺘﻢ‪» :‬ﳕ ــﯽﺧ ــﻮﺍﻫﻢ‪ ،‬ﻳ ــﺎ‬ ‫ﺍﻣﻴﺮﺍﳌﺆﻣﻨﻴﻦ!« ﺧﺎﻟﺪ ﺍﺑﻦ ﻭﻟﻴـﺪ ﺍﻳـﻦ ﺭﺍ ﺷـﻨﻴﺪ ﻭ ﺑـﻪ ﻧـﺰﺩ ﺍﺑـﻮﺑﮑﺮ ﺷـﺘﺎﻓﺖ‪ .‬ﺍﺑـﻮﺑﮑﺮ‬ ‫ﺑﻪ ﺍﻭ ﮔﻔﺖ‪» :‬ﮐﺎﺭﻫﺎﺋﯽ ﮐﻪ ﻋﻤﺮ ﻣﯽﮐﻨﺪ ﭼﻪ ﺭﺑﻄـﯽ ﺑـﻪ ﻣـﻦ ﺩﺍﺭﺩ!« ﺍﻳـﻦ ﺭﺍ ﺳـﻪ ﺑـﺎﺭ‬ ‫ﮔﻔﺖ ﻭ ﻣﺮﺩﻡ ﻣﯽﺷﻨﻴﺪﻧﺪ‪.‬‬ ‫ﻭﻗﺘﯽ ﻋﻠﯽ ﻭﺍﺭﺩ ﺳﻘﻴﻔﻪ ﺷﺪ ﺍﺑﻮﺑﮑﺮ ﺑﺮﺧﺎﺳﺖ ﻭ ﺑﻪ ﺍﻭ ﺧﻮﺵ ﺁﻣـﺪ ﮔﻔـﺖ‪ ،‬ﻭ ﻣـﻦ ﺑـﻪ‬

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‫‪۳۲۲‬‬ ‫ﻋﻠــﯽ ﮔﻔــﺘﻢ‪» :‬ﺍﯼ ﺍﺑﻮﺍﳊــﺴﻦ‪ ،‬ﺗــﻮ ﺑﻴﻌــﺖ ﮐــﺮﺩﯼ«‪ .‬ﻭﻟــﯽ ﺍﻭ ﺑﻴــﺮﻭﻥ ﺭﻓــﺖ ﻭ ﺳــﻮﮔﻨﺪ‬ ‫ﺧﻮﺭﺩ ﮐﻪ ﺑﻴﻌـﺖ ﻧﮑـﺮﺩﻩ ﻭ ﺩﺳـﺘﺶ ﺭﺍ ﻫـﻢ ﺑـﻪ ﺳـﻮﯼ ﺍﻭ ﺩﺭﺍﺯ ﻧﮑـﺮﺩﻩ ﺍﺳـﺖ‪ .‬ﻣـﻦ ﻧﻴـﺰ‬ ‫ﺗﺮﺳﻴﺪﻡ ﮐﻪ ﺍﮔﺮ ﺍﺯ ﺍﻭ ﲞﻮﺍﻫﻢ ﺗﺎ ﺑﻴﻌﺖ ﮐﻨﺪ ﺁﻥ ﭼﻴﺰﯼ )ﻳﻌﻨﯽ ﺑﻼﺋﯽ( ﮐـﻪ ﮔﻔﺘـﻪ ﺑـﻪ‬ ‫ﺗﺄﺧﻴﺮ ﺍﻧﺪﺧﺘﻪ ﺍﺳﺖ ﺭﺍ ﻫﻢ ﺍﮐﻨﻮﻥ ﺑﺮﺳﺮﻡ ﺩﺭ ﺑﻴﺎﻭﺭﺩ‪ .‬ﺍﺑـﻮﺑﮑﺮ ﻫـﻢ ﭼﻨـﺪﺍﻥ ﺍﺯ ﻋﻠـﯽ‬ ‫ﺗﺮﺳﻴﺪﻩ ﺑﻮﺩ ﮐﻪ ﺩﻟﺶ ﻣﯽﺧﻮﺍﺳﺖ ﮐﺎﺵ ﭼﺸﻤﺶ ﺑﻪ ﻋﻠﯽ ﻧﻴﻔﺘﺎﺩﻩ ﺑﻮﺩ‪.‬‬ ‫ﻋﻠﯽ ﺍﺯ ﺳﻘﻴﻔﻪ ﺑﺮﮔﺸﺖ‪ ،‬ﻭ ﻣﺎ ﺍﺯ ﻣﺮﺩﻡ ﭘﺮﺳـﻴﺪﻳﻢ ﮐـﻪ ﺑـﻪﮐﺠـﺎ ﺭﻓﺘـﻪ؟ ﮔﻔﺘﻨـﺪ‪» :‬ﺭﻓﺘـﻪ‬ ‫ﺑــﻪﺳ ـ ﹺﺮ ﻗــﱪ ﳏﻤــﺪ ﻭ ﺁﳒــﺎ ﻧﺸــﺴﺘﻪ ﺍﺳــﺖ«‪ .‬ﻣــﻦ ﻭ ﺍﺑ ـﻮﺑﮑﺮ ﺑﺮﺧﺎﺳــﺘﻴﻢ ﻭ ﺑــﻪ ﻧــﺰﺩﺵ‬ ‫ﺭﻓﺘــﻴﻢ‪ ،‬ﻫــﺮﺩﻭ ﻣــﯽﺩﻭﻳــﺪﻳﻢ‪ ،‬ﻭ ﺍﺑــﻮﺑﮑﺮ ﻣــﯽﮔﻔــﺖ‪» :‬ﻭﺍﯼ ﺑﺮﺗــﻮ ﺍﯼ ﻋﻤــﺮ! ﺑــﺎ ﻓﺎﻃﻤــﻪ‬ ‫ﭼﻪ ﮐﺮﺩﯼ؟ ﺧ‪‬ﺴﺮﺍﻧﯽ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﻳﮕﺮ ﳕﯽﺗﻮﺍﻥ ﺗﺼﻮﺭ ﮐﺮﺩ«‪ .‬ﮔﻔـﺘﻢ‪» :‬ﻣـﺸﮑﻞ‬ ‫ﺑﺰﺭﮒ‪ ‬ﺗﻮ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺍﻭ ﺑﺎ ﻣﺎ ﺑﻴﻌﺖ ﻧﮑﺮﺩﻩ ﺍﺳـﺖ ﻭ ﻣـﻦ ﺑـﻴﻢ ﺩﺍﺭﻡ ﮐـﻪ ﻣـﺮﺩﻡ ﺍﺯ ﺗـﻮ‬ ‫ﭘﺮﺍﮐﻨــﺪﻩ ﺷــﻮﻧﺪ«‪ .‬ﮔﻔــﺖ‪» :‬ﭼــﻪ ﺧــﻮﺍﻫﯽ ﮐــﺮﺩ؟« ﮔﻔــﺘﻢ‪» :‬ﻭﺍﳕــﻮﺩ ﻣــﯽﮐﻨــﯽ ﮐــﻪ ﺍﻭ‬ ‫ﮐﻨﺎﺭ ﻗﱪ ﳏﻤﺪ ﺑﺎ ﺗﻮ ﺑﻴﻌﺖ ﮐﺮﺩﻩ ﺍﺳﺖ«‪.‬‬ ‫ﭘﺲ ﺑﻪ ﻧﺰﺩ ﻋﻠﯽ ﺭﻓﺘﻴﻢ‪ .‬ﺍﻭ ﺭﻭ ﺑﻪﻗﺒﻠﻪ ﺑﺮ ﺳـ ﹺﺮ ﻗـﱪ ﻧﺸـﺴﺘﻪ ﺑـﻮﺩ ﻭ ﮐـﻒ ﺩﺳـﺘﺶ ﺭﺍ ﺑـﺮ‬ ‫ﺭﻭﯼ ﺗﺮﺑ ــﺖ ‪ ‬ــﺎﺩﻩ ﻭ ﺧ ــﻮﺩﺵ ﺭﺍ ﺧ ــﻢ ﺑ ــﻮﺩ‪ ،‬ﻭ ﺳ ــﻠﻤﺎﻥ ﻭ ﺍﺑ ــﻮﺫﺭ ﻭ ﻣﻘ ــﺪﺍﺩ ﻭ ﻋﻤ ــﺎﺭ ﻭ‬ ‫ﺣ‪‬ﺬﹶﻳﻔــﻪ ﺍﺑــﻦ ﻳ‪‬ﻤــﺎﻥ ﺩﺭ ﭘﻴﺮﺍﻣــﻮﻧﺶ ﺑﻮﺩﻧــﺪ‪ .‬ﻣــﺎ ﺭﻭﺑــﻪﺭﻭﻳــﺶ ﻧﺸــﺴﺘﻴﻢ ﻭ ﻣــﻦ ﺩﺳــﺖ‬ ‫ﺍﺑ ــﻮﺑﮑﺮ ﺭﺍ ﮔ ــﺮﻓﺘﻢ ﻭ ﺭﻭﯼ ﻗ ــﱪ ﮔﺬﺍﺷ ــﺘﻢ ﺗ ــﺎ ﺁﻥ ﺭﺍ ﺑ ــﻪﺩﺳ ــﺖ ﻋﻠ ــﯽ ﻧﺰﺩﻳ ــﮏ ﮐﻨ ــﺪ‪.‬‬ ‫ﺍﺑــﻮﺑﮑﺮ ﭼﻨــﺎﻥ ﮐــﺮﺩ‪ .‬ﻣــﻦ ﺩﺳــﺖ ﺍﺑــﻮﺑﮑﺮ ﺭﺍ ﮔــﺮﻓﺘﻢ ﺗــﺎ ﺭﻭﯼ ﺩﺳــﺖ ﻋﻠــﯽ ﺑﮕــﺬﺍﺭﻡ ﻭ‬ ‫ﺑﮕ ــﻮﻳﻢ ﮐ ــﻪ ﻋﻠ ــﯽ ﺑﻴﻌ ــﺖ ﮐ ــﺮﺩﻩ ﺍﺳ ــﺖ‪ .‬ﻋﻠ ــﯽ ﺩﺳ ــﺘﺶ ﺭﺍ ﻭﺍﮐ ــﺸﻴﺪ‪ .‬ﻣ ــﻦ ﻭ ﺍﺑ ــﻮﺑﮑﺮ‬ ‫ﺑﺮﺧﺎﺳﺘﻴﻢ ﻭ ﭘﺸﺖ ﺩﺍﺩﻳـﻢ‪ ،‬ﻭ ﻣـﻦ ﻣـﯽﮔﻔـﺘﻢ‪» :‬ﺍﷲ ﺑـﻪ ﻋﻠـﯽ ﭘـﺎﺩﺍﺵ ﻧﻴﮑـﻮ ﺩﻫـﺎﺩ ﮐـﻪ‬ ‫ﻭﻗﺘﯽ ﺗﻮ ﺑﻪ ﺳ ﹺﺮ ﻗﱪ ﭘﻴﺎﻣﱪ ﺭﻓﺘﯽ ﺍﺯ ﺑﻴﻌﺖ ﮐﺮﺩﻥ ﺑﺎ ﺗﻮ ﺧﻮﺩﺩﺍﺭﯼ ﻧﮑﺮﺩ«‪.‬‬ ‫ﺍﻳﻦﺭﺍ ﮐﻪ ﮔﻔﺘﻢ ﺍﺑﻮﺫﺭ ﺟ‪‬ﻨﺪ‪‬ﺏ ﺍﺑﻦ ﺟ‪‬ﻨﺎﺩﻩ ﻏ‪‬ﻔﺎﺭﯼ ﺟﻬﻴـﺪﻩ ﺑﺮﺧﺎﺳـﺖ ﻭ ﺑﺎﻧـﮓ ﺯﺩﻩ‬ ‫ﮔﻔــﺖ‪» :‬ﻭﺍﷲ ﺍﯼ ﺩﴰــﻦ ﺍﷲ ﮐــﻪ ﻋﻠــﯽ ﺑــﺎ ﻋﺘﻴــﻖ ﺑﻴﻌــﺖ ﻧﮑــﺮﺩ«‪ .‬ﺑــﻪﻫــﺮ ﲨﻌــﯽ ﮐــﻪ‬ ‫ﻣﯽﺭﺳﻴﺪﻳﻢ ﻭ ﻣﯽﮔﻔﺘﻴﻢ ﮐﻪ ﻋﻠﯽ ﺑﻴﻌﺖ ﮐﺮﺩﻩ ﺍﺳﺖ ﺍﺑﻮﺫﺭ ﻣﯽﮔﻔﺖ‪» :‬ﺍﻳﻨﻬﺎ ﺩﺭﻭﻍ‬ ‫ﻣﯽﮔﻮﻳﻨﺪ«‪.‬‬ ‫ﻋﻠﯽ ﻧـﻪ ﺩﺭ ﺧﻼﻓـﺖ ﺍﺑـﻮﺑﮑﺮ ﺑﻴﻌـﺖ ﮐـﺮﺩ ﻧـﻪ ﺩﺭ ﺧﻼﻓـﺖ ﻣـﻦ؛ ﻭ ﻧـﻪ ﺑـﺎ ﺟﺎﻧـﺸﻴﻦ ﻣـﻦ‬ ‫)ﻳﻌﻨﯽ ﻋﺜﻤﺎﻥ(‪ .‬ﺁﻥ ﺩﻭﺍﺯﺩﻩ ﺗﻦ ﮐﻪ ﻳﺎﺭﺍﻥ ﺍﻭ ﺑﻮﺩﻧﺪ ﻧﻴﺰ ﻧﻪ ﺑﺎ ﺍﺑﻮﺑﮑﺮ ﺑﻴﻌﺖ ﮐﺮﺩﻧﺪ‬ ‫ﻧﻪ ﺑﺎ ﻣﻦ‪.‬‬ ‫ﺍﯼ ﻣﻌﺎﻭﻳﻪ! ﭼﻪ ﮐﺴﯽ ﮐﺎﺭﯼ ‪‬ﺘﺮ ﺍﺯ ﻣﻦ ﺍﳒﺎﻡ ﺩﺍﺩﻩ ﻭ ﮐﻴﻨـﻪﻫـﺎﯼ ﺩﻳﺮﻳﻨـﻪ ﺭﺍ ﮔﺮﻓﺘـﻪ‬

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‫‪۳۲۳‬‬ ‫ﺍﺳﺖ؟ ﻭ ﺍﻣﺎ ﺗﻮ ﻭ ﭘـﺪﺭﺕ ﺍﺑﻮﺳـﻔﻴﺎﻥ ﻭ ﺑـﺮﺍﺩﺭﺕ ﻋ‪‬ﺘﺒـﻪ ﻣـﻦ ﻣـﯽﺩﺍﱎ ﮐـﻪ ﺩﺭ ﺗﮑـﺬﻳﺐ‬ ‫ﮐﺮﺩﻥ ﳏﻤﺪ ﻭ ﺗﻮﻃﺌﻪﭼﻴﻨﯽ ﺑﺮﺿﺪ ﺍﻭ ﭼﻪ ﮐﺎﺭﻫـﺎ ﺍﳒـﺎﻡ ﺩﺍﺩﻳـﺪ ﻭ ﺁﻥﳘـﻪ ﮔﺮﻓﺘـﺎﺭﯼ‬ ‫ﺩﺭ ﻣﮑﻪ ﺑﺮﺍﻳﺶ ﺩﺭﺳﺖ ﮐﺮﺩﻳﺪ ﻭ ﺑﻪﮐﻮﻩ ﺣﺮﺍﺀ ﺭﻓﺘﻴﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﺑﮑﹸﺸﻴﺪ ﻭ ﺍﺣـﺰﺍﺏ ﺭﺍ‬ ‫ﺑﺮﺿﺪ ﺍﻭ ﺷﻮﺭﺍﻧﺪﻳﺪ ﻭ ﭘﺪﺭﺕ ﺷﺘﺮﺵ ﺭﺍ ﺳﻮﺍﺭ ﺷﺪ ﻭ ﺍﺣﺰﺍﺏ ﺭﺍ ﻓﺮﻣﺎﻧﺪﻫﯽ ﮐﺮﺩ‪ .‬ﻭ‬ ‫ﻣﻦ ﻣـﯽﺩﺍﱎ ﮐـﻪ ﳏﻤـﺪ ﺩﺭﺑـﺎﺭﮤ ﭘـﺪﺭﺕ ﮔﻔـﺖ‪» :‬ﺍﷲ ﻟﻌﻨـﺖ ﮐﻨـﺎﺩ ﺳـﻮﺍﺭ ﻭ ﺳـﻮﺍﺭﯼ ﻭ‬ ‫ﺍﻓﺴﺎﺭﮔﻴﺮ ﻭ ﺭﺍﻧﻨﺪﻩ«‪ .‬ﭘﺪﺭﺕ ﺍﺑﻮﺳﻔﻴﺎﻥ ﺳﻮﺍﺭ ﺑﻮﺩ‪ ،‬ﺑﺮﺍﺩﺭﺕ ﻋﺘﺒﻪ ﺍﻓﺴﺎﺭ ﺭﺍ ﮔﺮﻓﺘـﻪ‬ ‫ﺑﻮﺩ ﻭ ﺗﻮ ﺩﺭ ﺩﻧﺒﺎﻟﺶ ﻣﯽﺭﺍﻧـﺪﯼ‪ .‬ﻭ ﻣـﺎﺩﺭﺕ ﻫﻨـﺪ ﺭﺍ ﺍﺯ ﻳـﺎﺩ ﳕـﯽﺑـﺮﻡ ﮐـﻪ ﺑـﺎ ﻭﺣـﺸﯽ‬ ‫ﭼﻪ ﮐﺎﺭﻫﺎ ﮐﺮﺩ ﺗﺎ ﺑﺮﺍﯼ ﲪﺰﻩ ‪-‬ﳘﺎﻥ ﮐـﻪ ﺍﺳـﺪﺍﻟﺮﲪٰﻦ ﻧﺎﻣﻴﺪﻧـﺪ ﮐﻤـﻴﻦ ﮐـﺮﺩ ﻭ ﺑـﺎ‬ ‫ﺯﻭﺑﻴﻦ ﺑﻪﺍﻭ ﺯﺩ ﻗﻠﺒﺶ ﺭﺍ ﺩﺭﻳﺪ ﻭ ﺟﮕـﺮﺵ ﺭﺍ ﺑﻴـﺮﻭﻥ ﺁﻭﺭﺩﻩ ﺑـﻪ ﻣـﺎﺩﺭﺕ ﺩﺍﺩ‪ .‬ﳏﻤـﺪ‬ ‫ﺑ ــﺎ ﺳ ــﺤﺮ ﺧ ــﻮﺩﺵ ﺍﺩﻋ ــﺎ ﻣ ــﯽﮐ ــﺮﺩ ﮐ ــﻪ ﻣ ــﺎﺩﺭﺕ ﻭﻗﺘ ــﯽ ﺟﮕ ــﺮ ﲪ ــﺰﻩ ﺭﺍ ﺑ ــﻪﺩﻫ ــﺎﻧﺶ‬ ‫ﮔﺬﺍﺷ ــﺖ ﺗ ــﺎ ﲜـ ـﻮ‪‬ﺩ ﺟﮕ ــﺮ ﺗﺒ ــﺪﻳﻞ ﺑ ــﻪ ﺳ ــﻨﮓ‪ ‬ﺳ ــﺨﺖ ﺷ ــﺪ ﻭ ﻣ ــﺎﺩﺭﺕ ﺁﻥﺭﺍ ﺑﻴ ــﺮﻭﻥ‬ ‫ﺍﻓﮑﻨــﺪ‪ .‬ﻭ ﳏﻤــﺪ ﻭ ﺍﺻــﺤﺎﺑﺶ ﻣــﺎﺩﺭﺕ ﺭﺍ »ﺟﮕﺮﺧــﻮﺍﺭﻩ« ﻧﺎﻣﻴﺪﻧــﺪ‪ .‬ﻭ ﻣــﺎﺩﺭﺕ ﺩﺭ‬ ‫ﲢﺮﻳﮏ ﺑﺮﺿﺪ‪ ‬ﳏﻤـﺪ ﺷـﻌﺮ ﮔﻔـﺖ ﮐـﻪ »ﻣـﺎ ﺩﺧﺘـﺮﺍﻥ ﻃـﺎﺭﻕﺍﻳـﻢ‪ ،‬ﺑـﺮ ﺭﻭﯼ ﻓﺮﺷـﻬﺎﯼ‬ ‫ﻧـ ــﺮﻡ ﺭﺍﻩ ﻣـ ــﯽﺭﻭﻳـ ــﻢ‪ ،‬ﻣﺎﻧﻨـ ــﺪ ﻣﺮﻭﺍﺭﻳ ـ ـﺪ‪ ‬ﺩﺭﻭﻥ ﺻـ ــﺪﻑﺍﻳـ ــﻢ‪ ،‬ﻣﺎﻧﻨـ ــﺪ ﻣ‪‬ـ ــﺸﮏ‪ ‬ﺩﺭﻭﻥ‪‬‬ ‫ﻣ‪‬ﺸﮏﺩﺍﻥﺍﻳﻢ‪ ،‬ﺍﮔﺮ ﺑﻪﺟﻠﻮ ﺑﺘﺎﺯﻳﺪ ﴰﺎ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﻣﯽﮔﻴﺮﻳﻢ‪ ،‬ﺍﮔﺮ ﭘﺸﺖ ﺑﺪﻫﻴﺪ‬ ‫ﺍﺯ ﴰــﺎ ﺩﻭﺭﯼ ﻣــﯽﮐﻨــﻴﻢ ﻭ ﻫــﻴﭻﮔــﺎﻩ ﺑــﻪﺳــﻮﻳﺘﺎﻥ ﳔــﻮﺍﻫﻴﻢ ﺁﻣــﺪ«‪ .‬ﺍﻭ ﻭﻗﺘــﯽ ﺍﻳﻨــﻬﺎ ﺭﺍ‬ ‫ﻣﯽﺧﻮﺍﻧﺪ ﺧﻮﺩﺵ ﻭ ﺯﻧﺎﻥ‪ ‬ﳘﺮﺍﻫﺶ ﺩﺭ ﺟﺎﻣـﻪﻫـﺎﯼ ﺯﺭﺩﺭﻧـﮓ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﺑﺪﻧـﺸﺎﻥ‬ ‫ﺍﺯ ﺯﻳــﺮﺵ ﭘﻴــﺪﺍ ﺑــﻮﺩ )ﻳﻌﻨــﯽ ﺣﺠــﺎﺏ ﻧﺪﺍﺷــﺘﻨﺪ( ﻭ ﺳــﺮ ﻭ ﺻــﻮﺭﺕ ﻭ ﺩﺳﺘﻬﺎﻳــﺸﺎﻥ ﺭﺍ‬ ‫ﺑﻴــﺮﻭﻥ ﮐ ــﺮﺩﻩ ﺑﻮﺩﻧ ــﺪ ﻭ ﻣ ــﺮﺩﻡ ﺭﺍ ﺗــﺸﻮﻳﻖ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ ﮐ ــﻪ ﺑــﺎ ﳏﻤ ــﺪ ﲜﻨﮕﻨ ــﺪ‪ .‬ﻣ ــﻦ‬ ‫ﻣــﯽﺩﺍﱎ ﮐــﻪ ﴰــﺎ ﺑــﻪﻣﻴــﻞ ﺧﻮﺩﺗــﺎﻥ ﻣــﺴﻠﻤﺎﻥ ﻧــﺸﺪﻳﺪ ﺑﻠﮑــﻪ ﺭﻭﺯ ﻓــﺘﺢ ﻣﮑــﻪ ﳎﺒــﻮﺭ‬ ‫ﺷﺪﻳﺪ ﮐﻪ ﺑﮕﻮﺋﻴﺪ ﻣﺴﻠﻤﺎﻥﺍﻳﻢ‪ ،‬ﻭ ﭘﻴﺎﻣﱪ ﻧﺎﻡ ﻃﹸﻠﹶﻘﺎﺀ ﺑﺮ ﴰﺎ ‪‬ﺎﺩ‪ .‬ﻭ ﺯﻳﺪ ﺑﺮﺍﺩ ﹺﺭ ﻣﻦ ﻭ‬ ‫ﻋﻘﻴ ــﻞ ﭘ ــﺴﺮ ﺍﺑﻮﻃﺎﻟ ــﺐ ﻭ ﻋﻤﻮﻳ ــﺸﺎﻥ ﻋﺒ ــﺎﺱ ﻧﻴ ــﺰ ﻣﺎﻧﻨ ــﺪ ﺍﻳ ــﺸﺎﻥ ﺑﻮﺩﻧ ــﺪ‪ ،‬ﻭ ﭘ ــﺪﺭﺕ‬ ‫ﮐﻴﻨﻪﻫﺎ ﺑﻪﺩﻝ ﺩﺍﺷﺖ ﻭﻟﯽ ﺑﻪ ﳏﻤﺪ ﮔﻔﺖ‪» :‬ﻭﺍﷲ ﺍﯼ ﭘـﺴﺮ ﺍﺑﻮﮐﺒـﺸﻪ! ﻣـﻦ ﺯﻣـﻴﻦ ﺭﺍ‬ ‫ﺑﻪﺯﻳﺮ ﭘﺎﯼ ﺍﺳﭙﺎﻥ ﻭ ﺳﭙﺎﻫﻴﺎﻥ ﺧـﻮﺍﻫﻢ ﮐـﺸﻴﺪ ﻭ ﺑـﺎ ﺩﴰﻨـﺎﻥ ﺗـﻮ ﺧـﻮﺍﻫﻢ ﺟﻨﮕﻴـﺪ«‪ .‬ﻭ‬ ‫ﳏﻤﺪ ﻣﯽﺩﺍﻧﺴﺖ ﮐﻪ ﺍﻭ ﺩﺭ ﺩﻟﺶ ﭼﻴﺰ ﺩﻳﮕﺮﯼ ‪‬ﺎﻥ ﻣﯽﺩﺍﺭﺩ‪.‬‬ ‫ﳏﻤــﺪ ﻓﮑــﺮ ﻣــﯽﮐــﺮﺩ ﮐــﻪ ﭘــﺲ ﺍﺯ ﺍﻭ ﮐــﺴﯽ ﺟــﺰ ﻋﻠــﯽ ﻭ ﺍﻫــﻞ ﺑﻴــﺘﺶ ﺩﺭ ﺍﻳــﻦ ﻣﻨــﺼﺐ‬ ‫ﳔﻮﺍﻫﻨﺪ ﻧﺸﺴﺖ‪ .‬ﻭﻟﯽ ﺳﺤﺮﺵ ﺑﺎﻃﻞ ﺷﺪ ﻭ ﺗﻼﺷﺶ ﺑﻴﻬﻮﺩﻩ ﺭﻓﺖ‪ .‬ﺍﺑـﻮﺑﮑﺮ ﭘـﺲ‬ ‫ﺍﺯ ﺍﻭ ﺑـﺮ ﺁﻥ ﺳـﻮﺍﺭ ﺷـﺪ ﻭ ﭘـﺲ ﺍﺯ ﺍﻭ ﻣـﻦ ﺳـﻮﺍﺭ ﺷـﻮﻡ‪ ،‬ﻭ ﺍﻣﻴـﺪ ﺩﺍﺭﻡ ﮐـﻪ ﴰـﺎ ﺑﻨـﯽﺍﻣﻴــﻪ‬

‫‪www.IrPDF.com‬‬

‫‪www.IrPDF.com‬‬

‫‪۳۲۴‬‬ ‫ﻣﻴﺨﻬــﺎﯼ ﳏﮑ ـ ﹺﻢ ﻃﻨﺎ‪‬ــﺎﻳﺶ ﺑﺎﺷــﻴﺪ‪ .‬ﺑــﻪﳘــﻴﻦ ﺳــﺒﺐ ﺍﺳــﺖ ﮐــﻪ ﺑــﻪﺗــﻮ ﺭﻳﺎﺳــﺖ ﻭ‬ ‫ﻓﺮﻣﺎﻧــﺪﺍﺭﯼ ﺩﺍﺩﻩﺍﻡ ﻭ ﺗــﻮ ﺭﺍ ﺷﺎﻳــﺴﺘﮥ ﺍﻳــﻦ ﺍﻣــﺮ ﺩﺍﻧــﺴﺘﻪﺍﻡ ﻭ ﺑــﺎ ﺁﻧﭽــﻪ ﺍﻭ ﺩﺭﺑــﺎﺭﻩﺗــﺎﻥ‬ ‫ﮔﻔــﺖ ﳐﺎﻟﻔــﺖ ﻭﺭﺯﻳــﺪﻩﺍﻡ‪ .‬ﺑــﻪﻣــﻦ ﭼــﻪ ﮐــﻪ ﺍﻭ ﭼــﻪ ﺷــﻌﺮ ﻭ ﻧﺜــﺮﯼ ﺑﺎﻓﺘــﻪ ﻭ ﮔﻔﺘــﻪ ﮐــﻪ‬ ‫ﺧﺪﺍﻳﺶ ﺑـﻪﺍﻭ ﻭﺣـﯽ ﮐـﺮﺩﻩ ﻭ ﴰـﺎ ﺭﺍ ﺩﺭ ﻗـﺮﺁﻧﺶ ﺷـﺠﺮﮤ ﻣﻠﻌﻮﻧـﻪ ﻧﺎﻣﻴـﺪﻩ ﻭ ﮔﻔﺘـﻪ ﮐـﻪ‬ ‫ﺷﺠﺮﮤ ﻣﻠﻌﻮﻧﻪ ﺑﻨﯽﺍﻣﻴﻪﺍﻧـﺪ‪ .‬ﺍﻭ )ﻳﻌﻨـﯽ ﭘﻴـﺎﻣﱪ( ﺑـﺎ ﺍﻳـﻦ ﮐـﺎﺭﺵ ﺩﴰﻨـﯽ ﺧـﻮﺩﺵ ﺭﺍ‬ ‫ﺁﺷﮑﺎﺭ ﮐﺮﺩ ﳘﺎﻧﮕﻮﻧﻪ ﮐﻪ ﻫﺎﺷﻢ ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ ﺩﴰﻨﺎﻥ ﺑﻨﯽﻋﺒﺪﴰﺲ ﺑﻮﺩﻧﺪ ‪.‬‬ ‫ﺍﯼ ﻣﻌﺎﻭﻳﻪ! ﻣﻦ ﭘﺲ ﺍﺯ ﺍﻳﻦ ﻳﺎﺩﺁﻭﺭﯼﺋﯽ ﮐﻪ ﺑﻪﺗﻮ ﮐﺮﺩﻡ ﻭ ﺷﺮﺣﯽ ﮐﻪ ﺑﺮﺍﻳﺖ ﺩﺍﺩﻡ‬ ‫ﻭ ﺍﻳﻨﮑــﻪ ﺍﻣــﻮﺭ ﺍﻣــﺖ ﳏﻤــﺪ ﺭﺍ ﺑــﻪﺗــﻮ ﺳــﭙﺮﺩﻩﺍﻡ ﺧﻴﺮﺧــﻮﺍﻩ ﺗــﻮ ﻫــﺴﺘﻢ ﻭﻟــﯽ ﺑــﻪﺧــﺎﻃﺮ‬ ‫ﮐﻢﺣﻮﺻﻠﮕﯽ ﻭ ﮐﻢﲢﻤﻠﯽ ﻭ ﻋﺠﻮﻝ ﺑﻮﺩﻥ ﺩﺭ ﺗـﺼﻤﻴﻢﮔﻴـﺮﯼ ﮐـﻪ ﺩﺭ ﺗـﻮ ﻫـﺴﺖ ﺑـﻴﻢ‬ ‫ﺩﺍﺭﻡ ﮐـﻪ ﮐـﺎﺭﯼ ﮐﻨــﯽ ﮐـﻪ ﻣـﺮﺩﻡ ﻣﺘﻮﺟــﻪ ﺷـﻮﻧﺪ ﮐـﻪ ﺗــﻮ ﻣـﯽﺧـﻮﺍﻫﯽ ﺍﺯ ﺍﻭ )ﺍﺯ ﳏﻤــﺪ(‬ ‫ﮐﻴﻨﻪﮐﺸﯽ ﮐﻨﯽ ﻳﺎ ﭼﻴﺰﯼ ﺍﺯ ﺯﺑﺎﻧﺖ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻳﺪ ﮐﻪ ﻣﺮﺩﻡ ﺑﺪﺍﻧﻨﺪ ﮐﻪ ﺑـﻪ ﺍﻭ ﺩﺷـﻨﺎﻡ‬ ‫ﺩﺍﺩﻩﺍﯼ ﻳــﺎ ﳐ ــﺎﻟﻒ ﺁﻥ ﭼﻴﺰﻫ ــﺎﺋﯽ ﻫ ــﺴﺘﯽ ﮐ ــﻪ ﺍﻭ ﺁﻭﺭﺩﻩ ﺍﺳ ــﺖ ﻳ ــﺎ ﺍﻳﻨﮑ ــﻪ ﺁﻧﭽ ــﻪ ﺍﻭ‬ ‫ﺁﻭﺭﺩﻩ ﺑﻮﺩﻩ ﺭﺍ ﺑﻪﭼﻴﺰﯼ ﳕﯽﮔﻴﺮﯼ؛ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﺑﻨﺎﺋﯽ ﮐـﻪ ﻣـﻦ ﺍﻳﺠـﺎﺩ ﮐـﺮﺩﻩﺍﻡ ﺭﺍ‬ ‫ﺳﺴﺖ ﮐﺮﺩﻩ ﺁﻧﭽﻪ ﮐﻪ ﻣﻦ ﺳﺎﺧﺘﻪﺍﻡ ﺭﺍ ﻭﻳﺮﺍﻥ ﮐﻨﯽ‪.‬‬ ‫ﻫــﺸﺪﺍﺭ ﻫــﺸﺪﺍﺭ! ﺑــﻪﻳــﺎﺩ ﺩﺍﺷــﺘﻪ ﺑــﺎﺵ ﮐــﻪ ﻭﻗﺘــﯽ ﻭﺍﺭﺩ ﻣــﺴﺠﺪ ﳏﻤــﺪ ﻣــﯽﺷــﻮﯼ ﻳــﺎ‬ ‫ﺑــﻪﺭﻭﯼ ﻣﻨــﱪ ﳏﻤــﺪ ﻣــﯽﺭﻭﯼ ﺗﻈــﺎﻫﺮ ﮐــﻦ ﮐــﻪ ﻫﺮﭼــﻪ ﳏﻤــﺪ ﺁﻭﺭﺩﻩ ﺑــﻮﺩﻩ ﺭﺍ ﻗﺒــﻮﻝ‬ ‫ﺩﺍﺭﯼ؛ ﳘﻴــﺸﻪ ﺑــﻪ ﺭﻋﻴــﺖ ﭼﻨــﻴﻦ ﻭﺍﳕــﻮﺩ ﮐــﻦ‪ ،‬ﺑــﺎ ﺁ‪‬ــﺎ ﺧــﻮﺵﺭﻓﺘــﺎﺭﯼ ﳕــﺎ‪ ،‬ﺑــﻪﺁ‪‬ــﺎ‬ ‫ﲞـﺸﺶ ﮐـﻦ‪ ،‬ﺣـﺪﻭﺩ ﺷـﺮﻋﯽ ﺭﺍ ﺩﺭ ﻣﻴـﺎﻥ ﺁ‪‬ـﺎ ﺑﺮﭘـﺎ ﺩﺍﺭ ﻭ ﭼﻨـﺎﻥ ﮐـﻦ ﮐـﻪ ﻣـﺮﺩﻡ ﻓﮑــﺮ‬ ‫ﮐﻨﻨﺪ ﮐﻪ ﺗﻮ ﺍﺣﮑﺎﻡ ﺍﷲ ﺭﺍ ﺍﺟﺮﺍ ﻣﯽﮐﻨﯽ ﻭ ﻫﻴﭻﮐﺪﺍﻡ ﺍﺯ ﺍﺣﮑـﺎﻣﺶ ﺭﺍ ﺑـﻪﺩﺳـﺖ‪ ‬ﮐـﻢ‬ ‫ﳕﯽﮔﻴﺮﯼ ﻭ ﺳﻨﺖ ﳏﻤـﺪ ﺭﺍ ﺗﻐﻴﻴـﺮ ﳕـﯽﺩﻫـﯽ‪ .‬ﻣﻮﺍﻇـﺐ ﺑـﺎﺵ ﮐـﻪ ﮐـﺎﺭﯼ ﺍﺯ ﺗـﻮ ﺳـﺮ‬ ‫ﻧﺰﻧﺪ ﮐﻪ ﮐﺎ ﹺﺭ ﻣﺎ ﺭﺍ ﺧﺮﺍﺏ ﮐﻨﯽ‪.‬ﺑـﺎ ﻣـﺮﺩﻡ ﺗﻈـﺎﻫﺮ ﺑـﻪﺧﻮﺷـﺮﻓﺘﺎﺭﯼ ﮐـﻦ‪ ،‬ﻣـﺎﻝ ﺑـﻪﺁ‪‬ـﺎ‬ ‫ﺑــﺪﻩ‪ ،‬ﺩﺭ ﺭﻭﻳــﺸﺎﻥ ﲞﻨــﺪ‪ ،‬ﺧــﺸﻢ ﺧــﻮﺩﺕ ﺭﺍ ‪‬ــﺎﻥ ﺑــﺪﺍﺭ‪ ،‬ﭼﻨــﺎﻥ ﻭﺍﳕــﻮﺩ ﮐــﻦ ﮐــﻪ ﺍﺯ‬ ‫ﺧﻄﺎﻫﺎﻳــﺸﺎﻥ ﭼــﺸﻢﭘﻮﺷــﯽ ﮐــﺮﺩﻩﺍﯼ‪ .‬ﺍﻳــﻦﮔﻮﻧــﻪ ﮐــﻪ ﺑﺎﺷــﯽ ﺗــﻮ ﺭﺍ ﺩﻭﺳــﺖ ﺧﻮﺍﻫﻨــﺪ‬ ‫ﺩﺍﺷــﺖ‪ .‬ﻣــﻦ ﺍﻃﻤﻴﻨــﺎﻥ ﻧــﺪﺍﺭﻡ ﮐــﻪ ﻋﻠــﯽ ﻭ ﺩﻭ ﺷــﻴﺮﺑﭽﻪﺍﺵ ﺣــﺴﻦ ﻭ ﺣــﺴﻴﻦ ﺑــﺮ ﺗــﻮ‬ ‫ﻧﺸﻮﺭﻧﺪ‪ .‬ﺍﮔﺮ ﺍﻭ ﺩﺭ ﮔﺮﻭﻫﯽ ﺍﺯ ﺍﻣﺖ ﺑﺮ ﺿﺪ ﺗﻮ ﺑﻪﭘﺎ ﺧﺎﺳﺖ ﺑﯽﺩﺭﻧﮓ ﺍﻗﺪﺍﻡ ﮐﻦ‪.‬‬ ‫ﺑــﻪﮐﺎﺭﻫــﺎﯼ ﮐﻮﭼــﮏ ﻣﭙــﺮﺩﺍﺯ ﺑﻠﮑــﻪ ﻣﺘﻮﺟــﻪ ﺍﻣــﻮﺭ ﺑــﺰﺭﮒ ﺑــﺎﺵ‪ .‬ﺳﻔﺎﺭﺷــﻬﺎﯼ ﻣــﺮﺍ‬ ‫ﺣﻠﻘـﮥ ﮔــﻮﺵ ﮐـﻦ‪ ،‬ﻫﺮﭼــﻪ ﺑـﻪﺗــﻮ ﮔﻔﺘــﻪﺍﻡ ﺭﺍ ﭘﻨـﻬﺎﻥ ﺑــﺪﺍﺭ ﻭ ﺁﺷـﮑﺎﺭ ﻣﮑــﻦ‪ .‬ﻓﺮﻣﺎ‪‬ــﺎﯼ‬ ‫ﻣﺮﺍ ﺑﻪﮐﺎﺭ ﺑﻨﺪ‪ ،‬ﻣﺒﺎﺩﺍ ﺩﺭ ﻓﮑﺮ ﳐﺎﻟﻔﺖ ﺑﺎ ﻣـﻦ ﺑﺎﺷـﯽ‪ ،‬ﺭﺍﻩ ﭘـﺪﺭﺍﻧﺖ ﺭﺍ ﺩﻧﺒـﺎﻝ ﮐـﻦ‪،‬‬

‫‪www.IrPDF.com‬‬

‫‪www.IrPDF.com‬‬

‫‪۳۲۵‬‬ ‫ﻦ ﺧﻮﺩﺕ ﺭﺍ ﺍﺯ ﺁ‪‬ﺎ ﺑﮕﻴﺮ‪ ،‬ﺁ‪‬ﺎ ﺭﺍ ﺭﻫﺎ ﻣﮑﻦ‪ .‬ﻣﻦ ﻫﺮﭼﻪ ﺩﺭ ﺩﻝ ﺩﺍﺷـﺘﻢ ﺭﺍ ﺑـﺮﺍﯼ‬ ‫ﮐﻴ ﹺ‬ ‫ﺗﻮ ﺑﻴﺎﻥ ﮐﺮﺩﻡ ﻭ ﻫﺮﭼﻪ ﻻﺯﻡ ﺑﻮﺩ ﺭﺍ ﺑﻪﺗﻮ ﮔﻔﺘﻢ‪.‬‬ ‫ﳊﮑﹶﻢ ﮐـﻪ‬ ‫ﻦ ﺧـﻮﻥ ﻭﻟﻴـﺪ ﻭ ﺷـﻴﺒﻪ ﻭ ﻋ‪‬ﺘﺒـﻪ ﻭ ﻋـﺎﺹ ﻭ ﺍﺑـﻮﺍ ﹶ‬ ‫ﺍﯼ ﻣﻌﺎﻭﻳﻪ! ﻣﻦ ﻫﻴﭻﮔﺎﻩ ﮐﻴ ﹺ‬ ‫ﺩﺭ ﺟﻨ ـﮓ‪ ‬ﺑــﺪﺭ ﮐــﺸﺘﻪ ﺷــﺪﻧﺪ ﺭﺍ ﺍﺯ ﺩﻝ ﺑﻴــﺮﻭﻥ ﳔــﻮﺍﻫﻢ ﮐــﺮﺩ‪ .‬ﺍﯼ ﻣﻌﺎﻭﻳــﻪ! ﴰــﺸﻴﺮ‬ ‫ﱳ ﺍﻧﺘﻘــﺎﻡ ﺍﺯ ﺁ‪‬ــﺎ ﺁﻥ‬ ‫ﺑــﺮﮐﺶ ﻭ ﺑــﻪﻳــﺎﺭﯼ ﻣــﺮﺩ ﹺﻡ ﺷــﺎ ‪‬ﻡ ﺍﺯ ﺁ‪‬ــﺎ ﺍﻧﺘﻘــﺎﻡ ﺑﮕﻴــﺮ‪ .‬ﺭﺍﻩ‪ ‬ﮔــﺮﻓ ﹺ‬ ‫ﺍﺳﺖ ﮐﻪ ﺗﻈﺎﻫﺮ ﮐﻨﯽ ﮐﻪ ﺗﻮ ﻧﻴﺰ ﳘﺎﻥ ﺩﻳﻨﯽ ﺩﺍﺭﯼ ﮐـﻪ ﺁﻥ ﺟـﺎﺩﻭﮔﺮ )ﻳﻌﻨـﯽ ﭘﻴـﺎﻣﱪ(‬ ‫ﺁﻭﺭﺩ‪ .‬ﻣـ ــﻦ ﺍﺯﺁﻥﺭﻭ ﺣﺎﮐﻤﻴـ ــﺖ ﺷـ ــﺎﻡ ﺭﺍ ﺑـ ــﻪﺗـ ــﻮ ﺳـ ــﭙﺮﺩﻩﺍﻡ ﮐـ ــﻪ ﻳﻘـ ــﻴﻦ ﺩﺍﺭﻡ ﺧـ ــﻮﺍﻫﯽ‬ ‫ﺗﻮﺍﻧﺴﺖ ﮐﻪ ﺁﻧﭽﻪ ﻣﻦ ﺩﺭ ﺩﻝ ﺩﺍﺭﻡ ﺭﺍ ﺑﺮﺁﻭﺭﺩﻩ ﺳﺎﺯﯼ‪.‬‬ ‫ﻣـﻼ ﳏﻤـﺪﺑﺎﻗﺮ ﳎﻠـﺴﯽ ﳘـﺎﻥﮔﻮﻧـﻪ ﮐـﻪ ﮔﻮﺷـﻪﻫـﺎﺋﯽ ﺍﺯ ﺗـﺎﺭﻳﺦ ﺍﺳـﻼﻡ ﺭﺍ ﳘﭽـﻮﻥ‬ ‫ﺭﻭﺍﻳﺖ ﺑﺎﻻ ﺑﻪﻃﺮﺯ ﻧﻮﻳﻨﯽ ﺑﺎ ﺩﻻﻳﻞ ﻭ ﺷﻮﺍﻫﺪ ﻗﻄﻌﯽ ﮐﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻪ )ﻭ ﺗﺎ ﺁﻥﺯﻣـﺎﻥ‬

‫ﺍﺯ ﺩﺳﺘﺮﺱﹺ ﻣﺮﺩﻡﹺ ﺟﻬﺎﻥ ﺑﻪﺩﻭﺭ ﻣﺎﻧﺪﻩ ﺑﻮﺩﻩ( ﺑﺎﺯﻧﻮﻳﺴﯽ ﮐـﺮﺩﻩ ﺍﺳـﺖ ﺑـﻪﻧﻈـﺮ ﻣـﯽﺭﺳـﺪ ﮐـﻪ‬

‫ﻃﺮﺣﯽ ﻧﻴﺰ ﺑﺮﺍﯼ ﻧﻮﺷﱳﹺ ﻧﻮﻋﯽ ﺗﺎﺭﻳﺦ ﺑﺮﺍﯼ ﺍﻳﺮﺍﻥ ﺩﺍﺷﺘﻪ ﺗﺎ ﺟﺎﻫـﻞ ﻭ ﮔﻤـﺮﺍﻩ ﻭ ﺑـﺪﺩﻳﻦ ﻭ‬ ‫ﻇﺎﱂ ﺑﻮﺩﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ‪ ‬ﻣﺎﻗﺒﻞ ﺍﺳـﻼﻡ ﺭﺍ ﺑـﻪﺍﺛﺒـﺎﺕ ﺑﺮﺳـﺎﻧﺪ؛ ﻭﻟـﯽ ﻋﻤـﺮﺵ ﮐﻔـﺎﻑ ﻧﮑـﺮﺩﻩ ﺗـﺎ‬

‫ﺁﻥﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨﺪ‪ .‬ﺍﻭ ﺍﺯ ﺯﺑﺎﻥ ﺍﻣـﺎﻡ ﺻـﺎﺩﻕ ﻧﻮﺷـﺘﻪ ﮐـﻪ ﺯﺭﺗـﺸﺖ ﻳـﮏ ﮐﺘـﺎﺑﯽ ﺑـﻪﻧـﺎﻡ ﺯﻣﺰﻣـﻪ‬ ‫ﺑﺮﺍﯼ ﻋﺠﻤﻬﺎ ﺁﻭﺭﺩ ﻭ ﺍﺩﻋﺎﯼ ﻧﺒﻮﺕ ﮐﺮﺩ‪ ،‬ﺑﻌﻀﯽ ﺗﺼﺪﻳﻖ ﺍﺵﮐﺮﺩﻧﺪ ﻭ ﺑﺮﺧـﯽ ﺗﮑـﺬﻳﺐ‬

‫ﺍﺵﮐﺮﺩﻧﺪ‪ .‬ﭘﺲ ﺑﻴﺮﻭﻥ ﺍﺵﮐﺮﺩﻧﺪ ﻭ ﺍﻭ ﺩﺭ ﺑﻴﺎﺑﺎ‪‬ﺎ ﺳـﺮﮔﺮﺩﺍﻥ ﻣﺎﻧـﺪ ﻭ ﺟـﺎﻧﻮﺭﺧﻮﺍﺭ ﺷـﺪ‪.‬‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥﹾ ﻫﻴﭻ ﭘﻴﺎﻣﱪ ﻭ ﻫﻴﭻ ﮐﺘﺎﺏ ﺁﲰﺎﻧﯽﺋﯽ ﺭﺍ ﻗﺒـﻮﻝ ﻧﮑﺮﺩﻧـﺪ ﻭ ﻫـﻴﭻ ﺩﻳﻨـﯽ ﻧﮕﺮﻓﺘﻨـﺪ‬

‫ﻭ ﺳﻨﺖ ﻫﻴﭻ ﭘﻴﺎﻣﱪﯼ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺷﺘﻨﺪ‪ ،‬ﻏﺴﻞ ﺟﻨﺎﺑﺖ ﳕﯽﮐﺮﺩﻧﺪ‪ ،‬ﺧﺘﻨﻪ ﳕﯽﮐﺮﺩﻧﺪ‪،‬‬ ‫ﻣﻴــﺖ ﺭﺍ ﻏــﺴﻞ ﳕــﯽﺩﺍﺩﻧــﺪ ﻭ ﮐﻔــﻦ ﳕــﯽﮐﺮﺩﻧــﺪ‪ ،‬ﺍﻣﻮﺍﺗــﺸﺎﻥ ﺭﺍ ﺑــﻪﺑﻴﺎﺑــﺎﻥ ﻣــﯽﺍﻓﮑﻨﺪﻧــﺪ‪،‬‬

‫ﮐﻌﺒﻪ ﮐﻪ ﺧﺎﻧﮥ ﺍﷲ ﺍﺳﺖ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺁﻥﺭﺍ ﺧﺎﻧﮥ ﺷﻴﻄﺎﻥ ﻣﯽﻧﺎﻣﻴﺪﻧﺪ‪.‬‬

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‫ﺍﻳﻦﭼﻨﻴﻦ‪ ،‬ﻣﻼ ﳏﻤﺪﺑﺎﻗﺮ ﳎﻠﺴﯽ ﺟﺒﻞ ﻋﺎﻣﻠﯽ ﻧﺸﺎﻥ ﻣﯽﺩﻫـﺪ ﮐـﻪ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺍﺯ‬

‫ﺯﻣﺎ‪‬ــﺎﯼ ﻗــﺪﻳﻢ ﻣﺮﺩﻣــﯽ ﺟﺎﻫــﻞ ﻭ ﺑــﯽﺩﻳــﻦ ﻭ ﺑــﯽﺧــﺪﺍ ﺑﻮﺩﻧــﺪ ﻭ ﻫــﻴﭻ ﭘﻴــﺎﻣﱪﯼ ﺭﺍ ﻗﺒــﻮﻝ‬ ‫ﻧﺪﺍﺷــﺘﻨﺪ‪ .‬ﺍﻭ ﺩﺭﺑــﺎﺭﮤ ﮔﻮﺷــﮥ ﺩﻳﮕــﺮﯼ ﺍﺯ ﺗــﺎﺭﻳﺦ ﺍﻳﺮﺍﻧﻴــﺎﻥ‪ ‬ﺑــﺪﺩﻳﻦﹺ ﻗــﺪﻳﻢ ﮐــﻪ ﻫﻨــﻮﺯ ﻫــﻢ ﺑــﻪ‬

‫ﺟﺎﯼ ﳏـﺮﻡ ﻭ ﺻـﻔﺮ ﻣﺎﻫﻬـﺎﯼ ﻓـﺮﻭﺭﺩﻳﻦ ﻭ ﺍﺭﺩﻳﺒﻬـﺸﺖ ﺩﺍﺭﻧـﺪ‪ ،‬ﺍﺯ ﺯﺑـﺎﻥ ﺍﻣـﺎﻡ ﻋﻠـﯽ ﻧﻮﺷـﺘﻪ‬ ‫‪ .1‬ﲝﺎﺭ ﺍﻻﻧﻮﺍﺭ‪۱۸۰ -۱۷۹ / ۱۰ ،‬‬

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‫‪۳۲۶‬‬ ‫ﮐ ــﻪ ﺍﺻ ــﺤﺎﺏ ﺭ‪‬ﺱ ﻳ ــﮏ ﻗ ــﻮﻣﯽ ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﺧﺪﺍﻳ ــﺸﺎﻥ ﻳ ــﮏ ﺩﺭﺧ ــﺖ ﺻ ــﻨﻮﺑﺮﯼ ﺑ ــﻪ ﻧ ــﺎﻡ‬ ‫»ﺷــﺎﻩﺩﺭﺧــﺖ« ﺑــﻮﺩ ﻭ ﺁﻥﺭﺍ ﻣــﯽﭘﺮﺳــﺘﻴﺪﻧﺪ‪ ،‬ﻭ ﺍﻳــﻦ ﺩﺭﺧــﺖ ﺭﺍ ﭘﻴــﺎﻣﱪ ﻧــﻮﺡ ﺑﺮﮐﺮﺍﻧــﮥ ﻳــﮏ‬ ‫ﺭﻭﺩﯼ ﺑﻪ ﻧﺎﻡ »ﻭ‪‬ﺷﺎﺏ« )ﺗﻠﻔﻆ‪ ‬ﺩﻳﮕـ ﹺﺮ ﺧﻮﺷـﺎﺏ( ﮐﺎﺷـﺘﻪ ﺑـﻮﺩ‪ ،‬ﻭ ﺁ‪‬ـﺎ ﺩﺭ ﺩﻭﺍﺯﺩﻩ ﺷـﻬﺮ ﺩﺭ‬ ‫ﻣ ــﺸﺮﻕﺯﻣ ــﻴﻦ )ﻳﻌﻨ ــﯽ ﺧﺮﺍﺳ ــﺎﻥ( ﻣ ــﯽﺯﻳ ــﺴﺘﻨﺪ ﻭ ﺳﺮﺯﻣﻴﻨ ــﺸﺎﻥ »ﺭ‪‬ﺱ« ﻧ ــﺎﻡ ﺩﺍﺷ ــﺖ‪ .‬ﻧ ــﺎﻡﹺ‬

‫ﺷﻬﺮﻫﺎﺷﺎﻥ ﺁﺑﺎﻥ ﻭ ﺁﺫﺭ ﻭ ﺩﯼ ﻭ ‪‬ﻤﻦ ﻭ ﺍﺳﻔﻨﺪﺍﺭﻣﺬ ﻭ ﻓﺮﻭﺭﺩﻳﻦ ﻭ ﺍﺭﺩﯼ‪‬ـﺸﺖ ﻭ ﺍﹸﺭﺩﺍﺩ ﻭ‬

‫ﻣ ــﺮﺩﺍﺩ ﻭ ﺗﻴ ــﺮ ﻭ ﻣﻬ ــﺮ ﻭ ﺷ ــﻬﺮﻳﻮﺭ ﺑ ــﻮﺩ‪ .‬ﻳ ــﮏ ﭘﻴ ــﺎﻣﱪﯼ ﺑ ــﺮﺍﯼ ﺁ‪ ‬ــﺎ ﺁﻣ ــﺪ ﻭﻟ ــﯽ ﺁ‪ ‬ــﺎ ﺍﻭ ﺭﺍ‬ ‫ﺯﻧـ ــﺪﻩﺯﻧـ ــﺪﻩ ﺩﺭ ﺯﻣـ ــﻴﻦ ﺩﻓـ ــﻦ ﮐﺮﺩﻧـ ــﺪ‪ .‬ﭘﺎﻳﺘﺨـ ــﺖ ﮐـ ــﺸﻮﺭﺷﺎﻥ ﺍﺳـ ــﻔﻨﺪﺍﺭﻣﺬ ﻧـ ــﺎﻡ ﺩﺍﺷـ ــﺖ ﻭ‬

‫ﭘﺎﺩﺷﺎﻫﺸﺎﻥ ﻧﺎﻣﺶ ﺗﺮﮐﻮﺯ ﺑﻦ ﻏﺎﺑﻮﺭ ﺍﺑﻦ ﻳﺎﺭﺵ ﺍﺑﻦ ﺳﺎﺯﻥ ﺍﺑﻦ ﳕـﺮﻭﺩ ﺍﺑـﻦ ﮐﻨﻌـﺎﻥ ﺑـﻮﺩ‪،‬‬

‫ﺍﻳﻦ ﳕﺮﻭﺩ ﳘﺎﻥ ﻓﺮﻋﻮﻧﯽ ﺑﻮﺩ ﮐﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺭﺍ ﺩﺭ ﺁﺗﺶ ﺍﻓﮑﻨﺪ )ﺍﺑـﺮﺍﻫﻴﻢ ﺭﺍ ﺷـﺎﻩ ﺍﻳﺮﺍﻧﻴـﺎﻥ‪‬‬ ‫ﺑﯽﺩﻳﻦ ﺩﺭ ﺁﺗﺶ ﺍﻓﮑﻨﺪ(‪ .‬ﺁ‪‬ﺎ ﺩﺭ ﻫﺮ ﻣـﺎﻩ ﻳـﮏﺭﻭﺯ ﺭﺍ ﻋﻴـﺪ ﻣـﯽﮔﺮﻓﺘﻨـﺪ ﻭ ﻧـﺰﺩ ﺩﺭﺧﺘـﺸﺎﻥ‬

‫ﲨﻊ ﻣﯽﺷﺪﻧﺪ ﻭ ﮔﻮﺳﻔﻨﺪ ﻭ ﮔﺎﻭ ﺑﺮﺍﯼ ﺁﻥ ﺩﺭﺧﺖ ﻗﺮﺑﺎﻧﯽ ﻣـﯽﮐﺮﺩﻧـﺪ ﻭ ﻻﺷـﮥ ﻗﺮﺑـﺎﻧﯽﻫـﺎ‬

‫ﺭﺍ ﻣﯽﺳﻮﺯﺍﻧﺪﻧﺪ‪ ،‬ﻭ ﭼﻮﻥ ﺩﻭﺩﺵ ﺑﻪ ﻫﻮﺍ ﺑﻠﻨـﺪ ﻣـﯽﺷـﺪ ﺩﺭ ﺑﺮﺍﺑـﺮﺵ ﳕـﺎﺯ ﻣـﯽﺧﻮﺍﻧﺪﻧـﺪ ﻭ‬ ‫ﺳﺠﺪﻩ ﻣﯽﮐﺮﺩﻧﺪ ﻭ ﺍﺯ ﺩﺭﺧﺖ ﻣﻐﻔﺮﺕ ﻣﯽﻃﻠﺒﻴﺪﻧـﺪ‪ .‬ﺷـﻴﻄﺎﻥ ﻭﺍﺭﺩ ﺩﺭﺧـﺖ ﻣـﯽﺷـﺪ ﻭ ﺍﺯ‬ ‫ﺩﺭﻭﻥ ﺩﺭﺧــﺖ ﺑــﻪﺁ‪‬ــﺎ ﺁﻭﺍﺯ ﻣــﯽﺩﺍﺩ ﮐــﻪ ﻣــﻦ ﴰــﺎ ﺭﺍ ﺁﻣﺮﺯﻳــﺪﻡ‪ .‬ﺁ‪‬ــﺎ ﺑــﺎ ﺷــﻨﻴﺪﻥ ﺍﻳــﻦ ﺻ ـﺪﺍ‬

‫ﺷــﺎﺩﯼ ﻣــﯽﮐﺮﺩﻧــﺪ ﻭ ﺷــﺮﺍﺏ ﻣــﯽﻧﻮﺷــﻴﺪﻧﺪ ﻭ ﻳــﮏ ﺷــﺒﺎﻧﻪﺭﻭﺯ ﻣــﯽﺯﺩﻧــﺪ ﻭ ﻣــﯽﺭﻗــﺼﻴﺪﻧﺪ‬ ‫)ﺟــﺸﻦ ﻭ ﺷــﺎﺩﯼ ﮐــﻪ ﻧــﺰﺩ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﻣﺮﺳــﻮﻡ ﺍﺳــﺖ ﺭﺍ ﺑﻨــﺪﮔﺎﻥ‪ ‬ﺷــﻴﻄﺎﻥ ﺭﻭﺍﺝ ﺩﺍﺩﻩﺍﻧــﺪ(‪.‬‬

‫ﺍﻳﺮﺍﻧﯽﻫﺎ ﻧﺎﻣﻬﺎﯼ ﻣﺎﻫﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺍﺯ ﻧﺎﻣﻬﺎﯼ ﺁﻥ ﺩﻭﺍﺯﺩﻩ ﺷﻬﺮ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﻭ ﺑﻪ ﴰﺎﺭﮤ ﺁ‪‬ﺎ‬ ‫ﺩﻭﺍﺯﺩﻩ ﺭﻭﺯ ﺍﺯ ﺳــﺎﻝ ﺩﺭ ﻫــﺮ ﻣــﺎﻫﯽ ﻳــﮏﺭﻭﺯ ﺟــﺸﻦ ﻣــﯽﮔﻴﺮﻧــﺪ‪ .‬ﺁ‪‬ــﺎ ﭼﻮﻧﮑــﻪ ﺧﻴﻠــﯽ ﮐﻔــﺮ‬

‫ﻣﯽﻭﺭﺯﻳﺪﻧﺪ ﺧﺪﺍ ﻳـﮏ ﭘﻴـﺎﻣﱪﯼ ﺍﺯ ﺍﻭﻻﺩ ﻳﻌﻘـﻮﺏ ﺍﺯ ﺑﻨـﯽﺍﺳـﺮﺍﺋﻴﻞ ﺑﺮﺍﻳـﺸﺎﻥ ﻓﺮﺳـﺘﺎﺩ‪ ،‬ﻭ‬ ‫ﺍﻭ ﻣﺪ‪‬ﺎﯼ ﺩﺭﺍﺯﯼ ﺩﺭ ﻣﻴﺎﻧﺸﺎﻥ ﺗﺒﻠﻴﻎ ﻣﯽﮐﺮﺩ ﻭﻟﯽ ﮐﺴﯽ ﺑﻪ ﺍﻭ ﺍﻳﻤـﺎﻥ ﻧﻴـﺎﻭﺭﺩ‪ .‬ﺁﻥ ﭘﻴـﺎﻣﱪ‬

‫ﭼﻮﻥ ﺩﻳﺪ ﮐﻪ ﺁ‪‬ﺎ ﳘﭽﻨﺎﻥ ﮐﺞﺭﺍﻫﮥ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣـﯽﮐﻨﻨـﺪ ﻭ ﺧـﺪﺍ ﺭﺍ ﳕـﯽﭘﺮﺳـﺘﻨﺪ‬ ‫ﻧﺰﺩ ﺧﺪﺍ ﺩﻋﺎ ﮐﺮﺩ ﮐﻪ ﺍﻳﻦ ﻗﻮﻡ ﳕﯽﺧﻮﺍﻫﻨﺪ ﮐـﻪ ﻧﺒـﻮﺕ‪ ‬ﻣـﻦ ﻭ ﺧـﺪﺍﻳﯽﹺ ﺗـﻮ ﺭﺍ ﻗﺒـﻮﻝ ﮐﻨﻨـﺪ‪.‬‬ ‫ﺧــﺪﺍ ﺩﻋــﺎﯼ ﺍﻭ ﺭﺍ ﺍﺳــﺘﺠﺎﺑﺖ ﮐــﺮﺩ ﻭ ﺭﻭﺯ ﺩﻳﮕــﺮ ﺩﺭﺧﺘــﺸﺎﻥ ﺧــﺸﮑﻴﺪ‪ .‬ﮔﺮﻭﻫــﯽ ﺍﺯ ﺁﻥﻗــﻮﻡ‬ ‫ﮔﻔﺘﻨــﺪ ﮐــﻪ ﺍﻳــﻦ ﻣــﺮﺩ ﮐــﻪ ﺍﺩﻋــﺎﯼ ﻧﺒــﻮﺕ ﺩﺍﺭﺩ ﺳــﺎﺣﺮ ﺍﺳــﺖ ﻭ ﺧــﺪﺍﻳﻤﺎﻥ ﺭﺍ ﮐــﺸﺘﻪ ﺍﺳــﺖ‪.‬‬

‫ﮔﺮﻭﻫﯽ ﺩﻳﮕﺮ ﮔﻔﺘﻨﺪ ﮐﻪ ﺧﺪﺍﻳﻤﺎﻥ ﺑﻪ ﺧـﺎﻃﺮ ﺍﻳـﻦﻣـﺮﺩ ﮐـﻪ ﻣـﺎ ﺭﺍ ﺑـﻪ ﭘﺮﺳـﺘﺶ ﻳـﮏ ﺧـﺪﺍﯼ‬

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‫‪۳۲۷‬‬ ‫ﺩﻳﮕــﺮﯼ ﺩﻋــﻮﺕ ﻣــﯽﮐﻨــﺪ ﺑﺮﻣــﺎ ﺧــﺸﻢ ﮔﺮﻓﺘــﻪ ﻭ ﺧــﺸﮑﻴﺪﻩ ﺍﺳــﺖ‪ .‬ﻟــﺬﺍ ﺑــﺮﺁﻥ ﺷــﺪﻧﺪ ﮐــﻪ ﺁﻥ‬ ‫ﭘﻴﺎﻣﱪ ﺭﺍ ﺑﮑﺸﻨﺪ‪ .‬ﺁ‪‬ﺎ ﻳـﮏ ﻟﻮﻟـﮥ ﺩﺭﺍﺯ ﻭ ﮔـﺸﺎﺩ‪ ‬ﺳ‪‬ـﺮﺑﯽ ﺳـﺎﺧﺘﻨﺪ ﻭ ﺩﺭ ﺭﻭﺩﺧﺎﻧـﻪ ‪‬ﺎﺩﻧـﺪ ﻭ‬ ‫ﺁﻥ ﭘﻴ ــﺎﻣﱪ ﺭﺍ ﮔﺮﻓﺘ ــﻪ ﺑ ــﻪ ﺩﺭﻭﻥ ﻟﻮﻟ ــﻪ ﭼﭙﺎﻧﺪﻧ ــﺪ ﻭ ﮔﻔﺘﻨ ــﺪﺍﮐﻨﻮﻥ ﺧ ــﺪﺍﻳﻤﺎﻥ ﺍﺯ ﻣ ــﺎ ﺧ ــﺸﻨﻮﺩ‬

‫ﻣﯽﺷﻮﺩ‪ .‬ﺁ‪‬ﺎ ﺻﺪﺍﯼ ﭘﻴﺎﻣﱪ ﺭﺍ ﺍﺯ ﺩﺭﻭﻥ ﻟﻮﻟـﻪ ﻣـﯽﺷـﻨﻴﺪﻧﺪ ﮐـﻪ ﺍﺯ ﺩﺭﺩ‪ ‬ﺷـﮑﻨﺠﻪ ﺑـﻪ ﺩﺭﮔـﺎﻩ‬

‫ﺧﺪﺍ ﻧﺎﻟﻪ ﻭ ﺍﺳﺘﻐﺎﺛﻪ ﻣﯽﮐﺮﺩ ﺗـﺎ ﻭﻗﺘـﯽ ﮐـﻪ ﳘﺎﳒـﺎ ﺯﻳـﺮ ﺷـﮑﻨﺠﻪ ﻣ‪‬ـﺮﺩ‪ .‬ﭘـﺲ ﺍﺯ ﺁﻥ ﺧـﺪﺍ ﺑـﻪ‬

‫ﺟﱪﻳﻞ ﮔﻔـﺖ‪» :‬ﺑـﻪ ﺍﻳـﻦ ﻗـﻮﻡ ﺑﻨﮕـﺮ ﮐـﻪ ﭼـﻪ ﮔﻮﻧـﻪ ﺍﺯ ﺷـﮑﻴﺒﺎﻳﯽ ﻭ ﲢﻤـﻞ ﻭ ﻣﻬـﺮﻭﺭﺯﯼ ﻣـﻦ‬ ‫ﺳــﻮﺀ ﺍﺳــﺘﻔﺎﺩﻩ ﮐــﺮﺩﻩ ﻭ ﺧــﺪﺍﺋﯽ ﺟــﺰ ﻣــﻦ ﺭﺍ ﭘﺮﺳــﺘﻴﺪﻩ ﻭ ﭘﻴــﺎﻣﱪﻡ ﺭﺍ ﮐــﺸﺘﻪﺍﻧــﺪ‪ .‬ﻭﻟــﯽ ﺁ‪‬ــﺎ‬

‫ﳕــﯽﺩﺍﻧﻨــﺪ ﮐــﻪ ﻣــﻦ ﺍﺯ ﺩﴰﻨــﺎﱎ ﮐــﻪ ﺍﺯ ﮐﻴﻔ ـ ﹺﺮ ﻣــﻦ ﳕــﯽﻫﺮﺍﺳــﻨﺪ ﺍﻧﺘﻘــﺎﻡ ﻣــﯽﮔﻴــﺮﻡ‪ .‬ﺍﮐﻨــﻮﻥ‬

‫ﮐﺎﺭﯼ ﺧﻮﺍﻫﻢ ﮐﺮﺩ ﮐﻪ ﻓﺮﺟﺎﻡﹺ ﺁ‪‬ﺎ ﺑﺮﺍﯼ ﻣﺮﺩﻡ ﺟﻬـﺎﻥ ﻋـﱪﺕ ﺷـﻮﺩ«‪ .‬ﭘـﺲ ﺭﻭﺯﯼ ﮐـﻪ ﺭﻭﺯ‬

‫ﻋﻴﺪﺷـﺎﻥ ﺑــﻮﺩ )ﻣــﺜﻼ ﺭﻭﺯ ﻧــﻮﺭﻭﺯ ﻳــﺎ ﻣﻬﺮﮔــﺎﻥ( ﺧـﺪﺍ ﺗﻨــﺪﺑﺎﺩ ﺳــﺮﺥﺭﻧﮕــﯽ ﻓﺮﺳــﺘﺎﺩ‪ ،‬ﻭ ﺯﻣــﻴﻦ‬

‫ﺯﻳـ ﹺﺮ ﭘﺎﻳــﺸﺎﻥ ﺳــﻨﮓ ﮔــﻮﮔﺮﺩﯼﹺ ﺩﺍﻍ ﺷــﺪ‪ ،‬ﻭ ﺍﺑـ ﹺﺮ ﺳــﻴﺎﻫﯽ ﺑﺮﻓﺮﺍﺯﺷــﺎﻥ ﮔــﺴﺘﺮﺩﻩ ﺷــﺪ ﻭ ﺁﺗــﺶ‬ ‫ﺑﺮﺳﺮﺷﺎﻥ ﺑﺎﺭﻳﺪﻥ ﮔﺮﻓﺖ ﻭ ﳘﻪﺷﺎﻥ ﺳﻮﺧﺘﻨﺪ ﻭ ﺫﻭﺏ ﺷﺪﻧﺪ‪.‬‬

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‫ﺍﻭ ﺑﻪﻧﻘﻞ ﺍﺯ ﺷﻴﺦ ﺻـﺪﻭﻕ ﻧﻮﺷـﺘﻪ ﮐـﻪ ﺟﱪﺋﻴـﻞ ﻳـﮏ ﮐﺘـﺎﺑﯽ ﺑـﺮ ﭘﻴـﺎﻣﱪ ﺍﺳـﻼﻡ ﻓـﺮﻭﺩ‬ ‫ﺁﻭﺭﺩ ﮐﻪ ﺍﺧﺒﺎﺭ ﳘﮥ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ ﭘﻴﺎﻣﱪﺍﻥ ﺟﻬﺎﻥ ﺩﺭ ﺁﻥ ﺍﺳـﺖ؛ ﻭ ﻣـﯽﺍﻓﺰﺍﻳـﺪ ﮐـﻪ ﺩﺍﺳـﺘﺎﻥ‬

‫ﻣﻔﺼﻠﯽ ﺍﺳﺖ ﻭ ﻣﺎ ﺑﻪﺁﻥ ﺍﻧﺪﺍﺯﻩ ﮐﻪ ﻧﻴﺎﺯﻣﺎﻥ ﺑـﻮﺩﻩ ﺍﺯ ﺁﻥ ﺑﺮﮔﺮﻓﺘـﻪﺍﻳـﻢ‪ .‬ﺍﻭ ﺗـﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ ﻭ‬ ‫ﻧﺎﻡ ﺷﺎﻫﺎﻥ ﺍﻳﺮﺍﻧﯽ ﻭ ﭘﻴﺎﻣﱪﺍﻥ ﺯﻣﺎﻧﻪﺷﺎﻥ ﺭﺍ ﺑﻪﺍﺧﺘﺼﺎﺭ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﻧﺸﺎﻥ ﻣﯽﺩﻫـﺪ ﮐـﻪ‬

‫ﺷــﺎﻫﺎﻥ ﺍﻳــﺮﺍﻥ ﺩﻳــﻦ ﻧﺪﺍﺷــﺘﻨﺪ ﻭ ﺳــﺘﻤﮕﺮ ﻭ ﺟﺒــﺎﺭ ﺑﻮﺩﻧــﺪ ﻭ ﺑﻴــﺸﺘﺮﺷﺎﻥ ﭘﻴــﺎﻣﱪﺍﻥ ﻭ ﻣﺆﻣﻨــﺎﻥ‬ ‫ﺯﻣﺎﻧﮥ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻣﯽﮐﺸﺘﻨﺪ‪:‬‬

‫ﺍﺷــﺒﺦ ﭘــﺴﺮ ﺍﺷــﺠﺎﻥ ﮐــﻪ ﺑﺎﺗــﺪﺑﻴﺮ ﻟﻘــﺐ ﺩﺍﺷــﺖ ‪ ۲۶۶‬ﺳــﺎﻝ ﭘﺎﺩﺷــﺎﻫﯽ ﮐــﺮﺩ‪ .‬ﺩﺭ ﺳــﺎﻝ‬

‫ﭘﻨﺠﺎﻩ ﻭ ﻳﮑﻢ ﺳـﻠﻄﻨﺘﺶ ﻋﻴـﺴﺎ ﺍﺑـﻦ ﻣـﺮﻳﻢ ﺭﺍ ﺧـﺪﺍ ﻣﺒﻌـﻮﺙ ﮐـﺮﺩ ﻭ ﻧـﻮﺭ ﻭ ﻋﻠـﻢ ﻭ ﺣﮑﻤـﺖ ﻭ‬

‫ﳘﮥ ﻋﻠﻮﻡ ﺍﻧﺒﻴـﺎﯼ ﭘﻴـﺸﻴﻦ ﺭﺍ ﺑـﻪﺍﻭ ﺩﺍﺩ ﻭ ﺍﳒﻴـﻞ ﺭﺍ ﺑـﻪﺍﻭ ﺩﺍﺩ ﻭ ﺍﻭ ﺭﺍ ﺑـﻪ ﺑﻴـﺖ ﺍﳌﻘـﺪﺱ ﺑـﺮ‬ ‫ﺳ ﹺﺮ ﺑﻨﯽﺍﺳﺮﺍﺋﻴﻞ ﻓﺮﺳﺘﺎﺩ‪ .‬ﺑﻨﯽﺍﺳﺮﺍﺋﻴﻞ ﺑﻪﺍﻭ ﺍﻳﻤﺎﻥ ﻧﻴﺎﻭﺭﺩﻧﺪ‪ ،‬ﻭ ﺍﻭ ﺩﻋﺎ ﮐـﺮﺩ ﻭ ﺑـﺴﻴﺎﺭﯼ‬ ‫ﺍﺯ ﺁ‪‬ﺎ ﺭﺍ ﺧـﺪﺍ ﺗﺒـﺪﻳﻞ ﺑـﻪ ﺷـﻴﻄﺎﻥ ﮐـﺮﺩ‪ .‬ﻭﻟـﯽ ﺍﻳـﻦ ﻧﻴـﺰ ﮐـﺎﺭﮔﺮ ﻧﻴﻔﺘـﺎﺩ‪ .‬ﻋﻴـﺴﺎ ‪ ۳۳‬ﺳـﺎﻝ ﺩﺭ‬ ‫‪ .1‬ﲝﺎﺭ ﺍﻻﻧﻮﺍﺭ‪.۱۱۲ -۱۰۹ / ۵۶ ،‬‬

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‫‪۳۲۸‬‬ ‫ﺑﻴــﺖ ﺍﳌﻘــﺪﺱ ﺗﺒﻠﻴ ـ ﹺﻎ ﺩﻳــﻦ ﻣــﯽﮐــﺮﺩ‪ .‬ﻳﻬــﻮﺩﺍﻥ ﺍﺩﻋــﺎ ﻣــﯽﮐﻨﻨــﺪ ﮐــﻪ ﺍﻭ ﺭﺍ ﺷــﮑﻨﺠﻪ ﮐــﺮﺩﻩ ﻭ‬ ‫ﺯﻧﺪﻩﺯﻧﺪﻩ ﺩﺭ ﺯﻣﻴﻦ ﺩﻓـﻦ ﮐـﺮﺩﻩﺍﻧـﺪ‪ ،‬ﻭ ﺑﻌـﻀﯽ ﻧﻴـﺰ ﺍﺩﻋـﺎ ﮐـﺮﺩﻩﺍﻧـﺪ ﮐـﻪ ﺍﻭ ﺭﺍ ﺑـﺮ ﺩﺍﺭ ﺯﺩﻩ ﻭ‬ ‫ﮐﺸﺘﻪﺍﻧﺪ‪ .‬ﻭﻟﯽ ﺧﺪﺍ ﺁ‪‬ﺎ ﺭﺍ ﺑﺮ ﺍﻭ ﻣـﺴﻠﻂ ﻧﮑـﺮﺩ‪ ،‬ﻭ ﺍﻣـﺮ ﺑـﺮ ﺁ‪‬ـﺎ ﻣـﺸﺘﺒﻪ ﺷـﺪ ﻭ ﺍﻭ ﺭﺍ ﻧـﻪ ﺯﻳـﺮ‬ ‫ﺷﮑﻨﺠﻪ ﮐﺸﺘﻨﺪ ﻭ ﻧﻪ ﺑﺮ ﺩﺍﺭ ﺯﺩﻧﺪ ﺑﻠﮑﻪ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﻭﻓﺎﺕ ﺩﺍﺩ ﻭ ﺑﻪﻧـﺰﺩ ﺧـﻮﺩﺵ ﺑﺮﮐـﺸﻴﺪ‪.‬‬

‫ﻭﻗﺘﯽ ﺧﺪﺍ ﺧﻮﺍﺳﺖ ﮐﻪ ﺍﻭ ﺭﺍ ﻭﻓﺎﺕ ﺩﻫﺪ ﺑﻪﺍﻭ ﻭﺣﯽ ﮐﺮﺩ ﮐﻪ ﺧﺰﻳﻨـﮥ ﻧـﻮﺭ ﺧـﺪﺍ ﻭ ﺣﮑﻤـﺖ‬ ‫ﻭ ﻋﻠــﻢ ﮐﺘــﺎﺏ ﺭﺍ ﺑــﻪ ﴰﻌــﻮﻥ ﺍﺑــﻦ ﲪــﻮﻥ ﲢﻮﻳــﻞ ﺩﻫــﺪ ﺗــﺎ ﺧﻠﻴﻔــﻪﺍﺵ ﺩﺭ ﻣــﺆﻣﻨﻴﻦ ﺑﺎﺷــﺪ‪.‬‬

‫ﴰﻌــﻮﻥ ﻣــﺪ‪‬ﺎ ﺩﺭ ﺑﻨــﯽﺍﺳــﺮﺍﺋﻴﻞ ﺑــﻪ ﺩﻋــﻮﺕ ﭘﺮﺩﺍﺧــﺖ ﻭ ﺟﻬــﺎﺩ ﮐــﺮﺩ‪ .‬ﻫﺮﮐــﻪ ﺑــﻪﺍﻭ ﺍﻳﻤــﺎﻥ‬

‫ﺁﻭﺭﺩ ﻣﺆﻣﻦ ﺑﻮﺩ ﻭ ﻫﺮﮐﻪ ﺑﻪﺍﻭ ﺍﻳﻤﺎﻥ ﻧﻴـﺎﻭﺭﺩ ﮐـﺎﻓﺮ ﺑـﻮﺩ‪ .‬ﻭ ﭼـﻮﻥ ﻫﻨﮕـﺎﻡ ﻭﻓـﺎﺗﺶ ﻓﺮﺍﺭﺳـﻴﺪ‬ ‫ﺧﺪﺍ ﻳﮑﯽ ﺍﺯ ﺑﻨﺪﮔﺎﻥ ﺻﺎﳊﺶ ﺑﻪ ﻧﺎﻡ ﻳﺤﻴﺎ ﺍﺑﻦ ﺫﮐﺮﻳـﺎ ﺭﺍ ﺑـﻪ ﭘﻴـﺎﻣﱪﯼ ﻣﺒﻌـﻮﺙ ﮐـﺮﺩ‪ .‬ﺩﺭ‬ ‫ﺁﻥ ﻫﻨﮕﺎﻡ ﺑﻮﺩ ﮐﻪ ﺍﺭﺩﺷـﻴﺮ ﭘـﺴﺮ ﺍﺷـﮑﺎﻥ ‪ ۱۴‬ﺳـﺎﻝ ﻭ ‪ ۱۰‬ﻣـﺎﻩ ﭘﺎﺩﺷـﺎﻫﯽ ﮐـﺮﺩ‪ .‬ﺩﺭ ﻫـﺸﺘﻤﻴﻦ‬

‫ﺳﺎﻝ ﺳﻠﻄﻨﺖ ﺍﻭ ﻳﻬﻮﺩﯼﻫﺎ ﻳﺤﻴﺎ ﺍﺑﻦ ﺫﮐﺮﻳﺎ ﺭﺍ ﮐﺸﺘﻨﺪ‪ .‬ﻭﻗﺘﯽ ﺧﺪﺍ ﻣﯽﺧﻮﺍﺳﺖ ﮐـﻪ ﺍﻭ ﺭﺍ‬

‫ﻭﻓﺎﺕ ﺩﻫﺪ ﺑﻪﺍﻭ ﻓﺮﻣﻮﺩ ﮐﻪ ﻭﺻﻴﺖ ﺭﺍ ﺑﻪ ﻓﺮﺯﻧـﺪﺍﻥ ﴰﻌـﻮﻥ ﺑـﺴﭙﺎﺭﺩ ﻭ ﺑـﻪ ﺣﻮﺍﺭﻳـﻮﻥ ﻋﻴـﺴﺎ‬ ‫ﺑﻔﺮﻣﺎﻳﺪ ﮐﻪ ﺍﺯ ﺍﻭ ﺍﻃﺎﻋﺖ ﮐﻨﻨﺪ‪ .‬ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﺑﻮﺩ ﮐﻪ ﺷﺎﭘﻮﺭ ﭘﺴﺮ ﺍﺭﺩﺷـﻴﺮ ﺑـﻪ ﭘﺎﺩﺷـﺎﻫﯽ‬ ‫ﺭﺳ ــﻴﺪ ﻭ ‪ ۳۰‬ﺳ ــﺎﻝ ﭘﺎﺩﺷ ــﺎﻩ ﺑ ــﻮﺩ ﺗ ــﺎ ﺁﻧﮑ ــﻪ ﺧ ــﺪﺍ ﺍﻭ ﺭﺍ ﮐ ــﺸﺖ‪ .‬ﭘ ــﺲ ﺍﺯ ﺁﻥ ﲞ ــﺖﻧ ــﺼﺮ ﺑ ــﻪ‬

‫ﭘﺎﺩﺷــﺎﻫﯽ ﺭﺳــﻴﺪ ﻭ ‪ ۱۸۷‬ﺳــﺎﻝ ﭘﺎﺩﺷــﺎﻩ ﺑــﻮﺩ‪ .‬ﲞــﺖﻧــﺼﺮ ﳎــﻮﺱ )ﻳﻌﻨــﯽ ﺯﺭﺗــﺸﺘﯽ( ﺑــﻮﺩ ﻭ‬

‫ﻫﻔﺘﺎﺩ ﻫﺰﺍﺭ ﻳﻬﻮﺩﯼ ﺭﺍ ﺑﻪﻗﺼﺎﺹ ﺧﻮﻥ ﻳﺤﻴﺎ ﺍﺑـﻦ ﺯﮐﺮﻳـﺎ ﮐـﺸﺘﺎﺭ ﮐـﺮﺩ‪ ،‬ﺑﻴـﺖ ﺍﳌﻘـﺪﺱ ﺭﺍ‬

‫ﻭﻳــﺮﺍﻥ ﮐــﺮﺩ ﻭ ﻳﻬــﻮﺩﺍﻥ ﺭﺍ ﺩﺭ ﮐــﺸﻮﺭﻫﺎﯼ ﺟﻬــﺎﻥ ﺁﻭﺍﺭﻩ ﮐــﺮﺩ )ﻳﻌﻨــﯽ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑﺎﻳــﺪ ﺑــﻪﻳــﺎﺩ‬

‫ﺩﺍﺷ ــﺘﻪ ﺑﺎﺷ ــﻨﺪ ﮐ ــﻪ ﺩﺭ ﻗ ــﺪﻳﻢ‪ ‬ﻳﻬﻮﺩﺳ ــﺘﻴﺰ ﺑ ــﻮﺩﻩﺍﻧ ــﺪ(‪ .‬ﺩﺭ ﺳ ــﺎﻝ ﭼﻬ ــﻞ ﻭ ﻫﻔ ــﺘﻢ ﭘﺎﺩﺷ ــﺎﻫﯽ‬ ‫ﲞــﺖﻧــﺼﺮ ﺧــﺪﺍ ﻋ‪ ‬ﺰﻳــﺮ ﺭﺍ ﺑــﻪ ﭘﻴــﺎﻣﱪﯼ ﻣﺒﻌــﻮﺙ ﮐــﺮﺩ‪ .‬ﻣــﺮﺩﻡﹺ ﭼﻨــﺪﻳﻦ ﺁﺑــﺎﺩﯼ ﺑــﻪﺍﻭ ﺍﻳﻤــﺎﻥ‬

‫ﺁﻭﺭﺩﻧﺪ‪ ،‬ﻭ ﺍﻭ ﻳﮏﺭﻭﺯ ﺍﺯ ﺁ‪‬ﺎ ﻏﺎﺋﺐ ﺷـﺪ ﻭ ﻭﻗﺘـﯽ ﺑﺮﮔـﺸﺖ ﺩﻳـﺪ ﮐـﻪ ﳘـﻪﺷـﺎﻥ ﺭﺍ ﺧـﺪﺍ ﺩﺭ‬ ‫ﳘ ــﺎﻥﺭﻭﺯ ﮐ ــﺸﺘﻪ ﺍﺳ ــﺖ ﻭ ﮐ ــﺴﯽ ﺯﻧ ــﺪﻩ ﻧﻴ ــﺴﺖ‪ .‬ﻋﺰﻳ ــﺮ ﮔﻔ ــﺖ‪» :‬ﺍﻳ ــﻦ ﺁﺑ ــﺎﺩﯼﻫ ــﺎ ﺭﺍ ﺧ ــﺪﺍ‬

‫ﭼﻪﮔﻮﻧﻪ ﺯﻧﺪﻩ ﺧﻮﺍﻫﺪ ﮐﺮﺩ؟« ﭘﺲ ﺧﺪﺍ ﺍﻭ ﺭﺍ ﺻﺪﺳﺎﻝ ﻣﻴﺮﺍﻧـﺪ؛ ﺳـﭙﺲ ﺍﻭ ﺭﺍ ﺑـﺎ ﳘـﮥ ﺁ‪‬ـﺎ‬ ‫ﺯﻧــﺪﻩ ﮐــﺮﺩ‪ .‬ﺁ‪‬ــﺎ ﺻــﺪﻫﺰﺍﺭ ﻣــﺮﺩ ﺟﻨﮕــﯽ ﺑﻮﺩﻧــﺪ‪ .‬ﺑﻌــﺪ ﺍﺯ ﺁﻥ ﺧــﺪﺍ ﳘــﮥ ﺁ‪ ‬ـﺎ ﺭﺍ ﺑــﻪ ﺩﺳــﺖ‬

‫ﲞـﺖﻧـﺼﺮ ﮐـﺸﺘﺎﺭ ﮐــﺮﺩ ﻭ ﻳـﮏ ﻧﻔـﺮ ﺍﺯ ﺁ‪‬ــﺎ ﻫـﻢ ﺯﻧـﺪﻩ ﳕﺎﻧـﺪ )ﺷــﺎﻩ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﳘـﮥ ﻣــﺆﻣﻨﻴﻦﹺ‬

‫ﺯﻣــﺎﻥ ﺧــﻮﺩﺵ ﺭﺍ ﮐــﺸﺖ(‪ .‬ﺳــﭙﺲ ﻣﻬﺮﻭﻳــﻪ ﭘــﺴﺮ ﲞــﺖﻧــﺼﺮ ﭘﺎﺩﺷــﺎﻩ ﺷــﺪ ﻭ ‪ ۱۶‬ﺳــﺎﻝ ﻭ ‪۲۰‬‬

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‫‪۳۲۹‬‬ ‫ﺭﻭﺯ ﺳﻠﻄﻨﺖ ﮐﺮﺩ‪ .‬ﺍﻭ ﺩﺍﻧﻴﺎﻝ ﻭ ﺍﺻﺤﺎﺏ ﻭ ﺷﻴﻌﻴﺎﻧﺶ ﺭﺍ ﺑﺎﺯﺩﺍﺷﺖ ﮐـﺮﺩ ﻭ ﭼـﺎﻫﯽ ﮐﻨـﺪ ﻭ‬ ‫ﳘﮥ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﺁﻥ ﺍﻓﮑﻨﺪ ﻭ ﺁﺗﺶ ﺑﺮ ﺭﻭﻳﺸﺎﻥ ﺭﻳﺨـﺖ )ﺷـﺎﻩ ﺍﻳﺮﺍﻧﻴـﺎﻥﹾ ﭘﻴـﺎﻣﱪﮐﹸﺶ ﺑـﻮﺩ(‪ .‬ﻭ‬ ‫ﭼﻮﻥ ﺁ‪‬ﺎ ﺭﺍ ﺁﺗﺶ ﻧﺴﻮﺯﺍﻧﺪ ﺁ‪‬ﺎ ﺭﺍ ﺩﺭ ﭼﺎﻩ ﺷﻴﺮﺍﻥ ﺍﻓﮑﻨﺪ ﻭ ﺷﮑﻨﺠﻪ ﮐﺮﺩ‪ ،‬ﻭﻟﯽ ﺧﺪﺍ ﺁ‪‬ﺎ‬ ‫ﺭﺍ ﳒــﺎﺕ ﺩﺍﺩ‪ .‬ﻭ ﺧــﺪﺍ ﺩﺭ ﻗــﺮﺁﻥ ﺍﺯ ﺍﻳــﻦ ﭘﺎﺩﺷــﺎﻩ ﻭ ﻣــﺮﺩﻣﺶ ﺑــﺎ ﻧــﺎﻡ »ﺍﺻــﺤﺎﺏ ﺍﻻﹸﺧــﺪﻭﺩ«‬ ‫ﺑﻪﺯﺷﺘﯽ ﻳﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻮﻥ ﻭﻗﺖ ﻭﻓﺎﺕ ﺩﺍﻧﻴﺎﻝ ﻓﺮﺍﺭﺳﻴﺪ ﺧﺪﺍ ﺑﻪﺍﻭ ﻓﺮﻣﻮﺩ ﮐﻪ ﳐﺰﻥ‬

‫ﻧ ــﻮﺭ ﻭ ﺣﮑﻤ ــﺖ ﻭ ﮐﺘ ــﺎﺏ ﺭﺍ ﺑ ــﻪ ﻣﮑﻴﺨ ــﺎ ﭘ ــﺴﺮ ﺩﺍﻧﻴ ــﺎﻝ ﺑ ــﺴﭙﺎﺭﺩ‪ .‬ﺩﺭ ﺁﻥ ﻫﻨﮕ ــﺎﻡ ﻫﺮﻣ ــﺰ ﺑ ــﻪ‬

‫ﭘﺎﺩﺷﺎﻫﯽ ﺭﺳﻴﺪ ﻭ ‪ ۶۳‬ﺳﺎﻝ ﻭ ‪ ۳‬ﻣﺎﻩ ﻭ ‪ ۴‬ﺭﻭﺯ ﺳﻠﻄﻨﺖ ﮐـﺮﺩ‪ .‬ﻭ ﭘـﺲ ﺍﺯ ﺍﻭ ‪‬ـﺮﺍﻡ ﺑـﻪ ﺟـﺎﻳﺶ‬

‫ﻧﺸﺴﺖ ﻭ ﺳـﻠﻄﻨﺘﺶ ‪ ۲۶‬ﺳـﺎﻝ ﺑـﻮﺩ‪ .‬ﻣﮑﻴﺨـﺎ ﻭ ﺷـﻴﻌﻴﺎﻧﺶ ﻣﺘﻮﻟﻴـﺎﻥ ﺩﻳـﻦ ﺧـﺪﺍ ﺑﻮﺩﻧـﺪ ﻭﻟـﯽ‬

‫ﺩﺭ ﺁﻥ ﺯﻣـﺎﻥ ﳕــﯽﺗﻮﺍﻧـﺴﺘﻨﺪ ﮐــﻪ ﺍﻳﻤﺎﻧـﺸﺎﻥ ﺭﺍ ﺁﺷــﮑﺎﺭ ﮐﻨﻨـﺪ ﻭ ﺩﺭﺑــﺎﺭﮤ ﺁﻥ ﺳـﺨﻨﯽ ﺑﮕﻮﻳﻨــﺪ‬

‫)ﺯﻳﺮﺍ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﴰﻦ ﺩﻳﻦ ﺑﻮﺩﻧﺪ(‪ .‬ﺳﭙﺲ ‪‬ﺮﺍﻡ ﭘﺴﺮ ‪‬ﺮﺍﻡ ﻣﺪﺕ ﻫﻔﺖ ﺳﺎﻝ ﭘﺎﺩﺷﺎﻫﯽ‬ ‫ﮐ ــﺮﺩ‪ .‬ﺩﺭ ﺯﻣ ــﺎﻥ ﺍﻭ ﻧﺒ ــﻮﺕ ﻣﻨﻘﻄ ــﻊ ﺷ ــﺪ ﻭ ﺩﻭﺭﺍﻥ ﻓﺘ ــﺮﺕ ﻓﺮﺍﺭﺳ ــﻴﺪ‪ .‬ﭼ ــﻮﻥ ﻫﻨﮕ ــﺎﻡ ﻭﻓ ــﺎﺕ‬

‫ﻣﮑﻴﺨﺎ ﺍﺑﻦ ﺩﺍﻧﻴﺎﻝ ﺷﺪ ﺧﺪﺍ ﺑﻪﺍﻭ ﺍﻣﺮ ﮐﺮﺩ ﮐﻪ ﳐﺰﻥ ﻧﻮﺭ ﻭ ﺣﮑﻤﺖ ﻭ ﮐﺘﺎﺏ ﺭﺍ ﺑـﻪ ﺍﻧـﺸﻮﺍ‬

‫ﺍﺑﻦ ﻣﮑﻴﺨﺎ ﺑﺴﭙﺎﺭﺩ‪ .‬ﺩﻭﺭﺍﻥ ﻓﺘﺮﺕ ﺍﺯ ﺯﻣﺎﻥ ﻋﻴﺴﺎ ﺗﺎ ﺯﻣﺎﻥ ﳏﻤـﺪ ﺍﺑـﻦ ﻋﺒـﺪﺍﷲ ‪ ۴۸۰‬ﺳـﺎﻝ‬ ‫ﺑــﻮﺩ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺩﻭﺭﻩ ﺍﻭﻟﻴــﺎﯼ ﺧــﺪﺍ ﺩﺭ ﺯﻣــﻴﻦ ﺍﺯ ﻓﺮﺯﻧــﺪﺍﻥ ﻭ ﻧﻮﺍﺩﮔــﺎﻥ ﺍﻧــﺸﻮﺍ ﺍﺑــﻦ ﻣﮑﻴﺨــﺎ‬ ‫ﺑﻮﺩﻧﺪ ﮐﻪ ﭘﺸﺖ ﺍﻧﺪﺭ ﭘﺸﺖ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪﺩﻳﻦ ﺧﺪﺍ ﺩﻋﻮﺕ ﻣﯽﮐﺮﺩﻧـﺪ‪ .‬ﺳـﭙﺲ ﺷـﺎﭘﻮﺭ ﭘـﺴﺮ‬

‫ﻫﺮﻣﺰ ﺑﻪ ﭘﺎﺩﺷﺎﻫﯽ ﺭﺳﻴﺪ ﻭ ‪ ۹۲‬ﺳﺎﻝ ﺳـﻠﻄﻨﺖ ﮐـﺮﺩ‪ .‬ﺍﻭ ﳔـﺴﺘﻴﻦ ﮐـﺲ ﺑـﻮﺩ ﮐـﻪ ﺗـﺎﺝ ﺑﺮﺳـﺮ‬ ‫‪‬ــﺎﺩ‪ .‬ﻣﺘــﻮﻟﯽ ﺍﻣــﺮ ﺩﻳــﻦ ﺧــﺪﺍ ﺩﺭ ﺯﻣــﺎﻥ ﺍﻭ ﺍﻧــﺸﻮﺍ ﺍﺑــﻦ ﻣﮑﻴﺨــﺎ ﺑــﻮﺩ‪ .‬ﺳــﭙﺲ ﺍﺭﺩﺷــﻴﺮ ﺑــﺮﺍﺩﺭ‬

‫ﺷﺎﭘﻮﺭ ﺩﻭﺳﺎﻝ ﭘﺎﺩﺷﺎﻫﯽ ﮐﺮﺩ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﺧﺪﺍ ﺍﺻﺤﺎﺏ ﮐﻬﻒ ﻭ ﺭﻗـﻴﻢ ﺭﺍ ﺑﺮﺍﻧﮕﻴﺨـﺖ‪.‬‬

‫ﺳﭙﺲ ﺷﺎﭘﻮﺭ ﭘﺴﺮ ﺍﺭﺩﺷﻴﺮ ﺑﻪ ﺳﻠﻄﻨﺖ ﺭﺳﻴﺪ ﮐﻪ ‪ ۵۰‬ﺳﺎﻝ ﭘﺎﺩﺷﺎﻩ ﺑـﻮﺩ‪ .‬ﺍﻣـﺮ ﺩﻳـﻦ ﺧـﺪﺍ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ﺍﻭ ﺩﺭﺩﺳﺖ ﺩﺳﻴﺤﺎ ﭘﺴﺮ ﺍﻧﺸﻮﺍ ﺑـﻮﺩ‪ .‬ﺑﻌـﺪ ﺍﺯ ﺁﻥ ﻳﺰﺩﮔـﺮﺩ ﭘـﺴﺮ ﺷـﺎﭘﻮﺭ ﭘﺎﺩﺷـﺎﻩ ﺷـﺪ ﻭ‬

‫‪ ۲۱‬ﺳﺎﻝ ﻭ ‪ ۶‬ﻣﺎﻩ ﻭ ‪ ۱۹‬ﺭﻭﺯ ﺳﻠﻄﻨﺖ ﮐﺮﺩ‪ .‬ﻭﻗﺘﯽ ﺧﺪﺍ ﺍﺭﺍﺩﻩ ﮐﺮﺩ ﮐﻪ ﺩﺳﻴﺤﺎ ﺍﺑـﻦ ﺍﻧـﺸﻮﺍ ﺭﺍ‬ ‫ﻭﻓﺎﺕ ﺩﻫﺪ ﺑﻪﺍﻭ ﻓﺮﻣﻮﺩ ﮐﻪ ﳐﺰﻥ ﻧﻮﺭ ﻭ ﺣﮑﻤﺖ ﻭ ﮐﺘﺎﺏ ﺭﺍ ﺑﻪ ﻧﺴﻄﻮﺭﻳﻮﺱ ﺍﺑﻦ ﺩﺳـﻴﺤﺎ‬

‫ﲢﻮﻳﻞ ﺩﻫﺪ‪ .‬ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ‪‬ـﺮﺍﻡ ﮔـﻮﺭ ﺑـﻪ ﭘﺎﺩﺷـﺎﻫﯽ ﺭﺳـﻴﺪ ﻭ ‪ ۲۶‬ﺳـﺎﻝ ﻭ ‪ ۳‬ﻣـﺎﻩ ﻭ ‪ ۱۸‬ﺭﻭﺯ‬

‫ﭘﺎﺩﺷﺎﻩ ﺑﻮﺩ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﺍﻣﺮ ﺩﻳﻦ ﺧﺪﺍ ﺩﺭ ﺩﺳﺖ ﻧﺴﻄﻮﺭﻳﻮﺱ ﺑﻮﺩ‪ .‬ﭼـﻮﻥ ﻫﻨﮕـﺎﻡ ﻭﻓـﺎﺕ‬ ‫ﻧــﺴﻄﻮﺭﻳﻮﺱ ﺭﺳــﻴﺪ ﺧــﺪﺍ ﺑــﻪﺍﻭ ﻓﺮﻣــﻮﺩ ﮐــﻪ ﳐــﺰﻥ ﻧــﻮﺭ ﻭ ﻋﻠــﻢ ﻭ ﺣﮑﻤــﺖ ﻭ ﮐﺘــﺎﺏ ﺭﺍ ﺑــﻪ‬

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‫‪۳۳۰‬‬ ‫ﻣﺮﻋﻴﺪﺍ ﲢﻮﻳﻞ ﺩﻫﺪ‪ .‬ﺳﭙﺲ ﻓﻴﺮﻭﺯ ﭘﺴﺮ ﻳﺰﺩﮔﺮﺩ ﭘﺴﺮ ‪‬ﺮﺍﻡ ‪ ۲۷‬ﺳﺎﻝ ﭘﺎﺩﺷﺎﻫﯽ ﮐﺮﺩ‪ .‬ﺍﻣﺮ‬ ‫ﺩﻳــﻦ ﺧــﺪﺍ ﺩﺭ ﺯﻣــﺎﻥ ﺍﻭ ﻧﻴــﺰ ﺩﺭ ﺩﺳــﺖ ﻧــﺴﻄﻮﺭﻳﻮﺱ ﺑــﻮﺩ‪ .‬ﺳــﭙﺲ ﻓــﻼﺱ ﭘــﺴﺮ ﻓﻴــﺮﻭﺯ ﺑــﻪ‬ ‫ﺳﻠﻄﻨﺖ ﻧﺸﺴﺖ ﻭ ‪ ۴۰‬ﺳﺎﻝ ﭘﺎﺩﺷﺎﻩ ﺑﻮﺩ‪ .‬ﺑﻌـﺪ ﺍﺯ ﺁﻥ ﻗﺒـﺎﺩ ﭘـﺴﺮ ﻓﻴـﺮﻭﺯ ﭘﺎﺩﺷـﺎﻩ ﺷـﺪ ﮐـﻪ ‪۴۳‬‬

‫ﺳــﺎﻝ ﭘﺎﺩﺷــﺎﻫﯽ ﮐــﺮﺩ‪ .‬ﺑﻌــﺪ ﺍﺯ ﺍﻭ ﭘﺎﺩﺷــﺎﻫﯽ ﺑــﻪ ﺟﺎﻣﺎﺳــﺐ ﺑــﺮﺍﺩﺭ ﻗﺒــﺎﺩ ﺭﺳــﻴﺪ ﮐــﻪ ‪ ۴۶‬ﺳــﺎﻝ‬ ‫ﭘﺎﺩﺷﺎﻫﯽ ﮐﺮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺍﻭ ﮐﺴﺮﺍ ﭘﺴﺮ ﻗﺒﺎﺩ ﻣﺪﺕ ‪ ۴۶‬ﺳﺎﻝ ﻭ ‪ ۸‬ﻣﺎﻩ ﭘﺎﺩﺷـﺎﻩ ﺑـﻮﺩ‪ .‬ﺍﻣـﺮ ﺩﻳـﻦ‬

‫ﺧﺪﺍ ﺩﺭ ﺯﻣﺎﻥ ﺍﻭ ﺩﺭ ﺩﺳﺖ ﻣﺮﻋﻴﺪﺍ ﻭ ﺷﻴﻌﻴﺎﻧﺶ ﺑﻮﺩ‪ .‬ﺧﺪﺍ ﭼﻮﻥ ﺧﻮﺍﺳـﺖ ﮐـﻪ ﻣﺮﻋﻴـﺪﺍ ﺭﺍ‬ ‫ﻭﻓﺎﺕ ﺩﻫﺪ ﺩﺭ ﺧﻮﺍﺑﺶ ﺑـﻪﺍﻭ ﻭﺣـﯽ ﮐـﺮﺩ ﮐـﻪ ﳐـﺰﻥ ﻧـﻮﺭ ﻭ ﺣﮑﻤـﺖ ﻭ ﮐﺘـﺎﺏ ﺭﺍ ﺑـﻪ ﺑ‪‬ﺤﻴـﺮﺍ‬ ‫ﺭﺍﻫﺐ ﲢﻮﻳﻞ ﺩﻫﺪ‪ .‬ﺳﭙﺲ ﻫﺮﻣﺰ ﭘﺴﺮ ﮐﺴﺮﺍ ‪ ۳۸‬ﺳﺎﻝ ﭘﺎﺩﺷـﺎﻫﯽ ﮐـﺮﺩ‪ .‬ﺍﻣـﺮ ﺩﻳـﻦ ﺧـﺪﺍ ﺩﺭ‬ ‫ﺯﻣﺎﻥ ﺍﻭ ﺩﺭﺩﺳﺖ ﺑ‪‬ﺤﻴﺮﺍ ﺑﻮﺩ‪ .‬ﺳﭙﺲ ﮐﺴﺮﺍ ﭘﺴﺮ ﻫﺮﻣﺰ ﭘﺮﻭﻳﺰ ﺑﻪ ﭘﺎﺩﺷـﺎﻫﯽ ﺭﺳـﻴﺪ ﻭ ﲝﻴـﺮﺍ‬

‫ﺭﺍﻫــﺐ ﻣﺘــﻮﻟﯽ ﺩﻳــﻦ ﺧــﺪﺍ ﺑــﻮﺩ‪ .‬ﭼــﻮﻥ ﻣــﺪﺗﯽ ﺳــﭙﺮﯼ ﺷــﺪ ﻭ ﻭﺣــﯽ ﻣﻨﻘﻄــﻊ ﮔﺮﺩﻳــﺪ‪ ،‬ﺩﻳــﻦ‬ ‫ﺍﺯﻣﻴﺎﻥ ﺭﻓﺖ‪ ،‬ﳕﺎﺯ ﻣﺘﺮﻭﮎ ﻣﺎﻧﺪ‪ ،‬ﺁﺧﺮﺯﻣﺎﻥ ﻧﺰﺩﻳﮏ ﺷﺪ‪ ،‬ﺗﻔﺮﻗﻪ ﺑﺴﻴﺎﺭ ﮔﺮﺩﻳﺪ‪ ،‬ﻭ ﻣﺮﺩﻡ‬

‫ﺳﺮﮔﺮﺩﺍﻥ ﺷﺪﻧﺪ ﺧﺪﺍﯼ ﺗﻌﺎﻟﯽ ﳏﻤﺪ ﺍﺑـﻦ ﻋﺒـﺪﺍﷲ ﺭﺍ ﺑـﻪ ﭘﻴـﺎﻣﱪﯼ ﺑﺮﮔﺰﻳـﺪ ﺗـﺎ ﺑـﻪ ﺟﻨـﮓ‬ ‫ﺩﴰﻨﺎﻥ ﺧﺪﺍ ﺑﺮﻭﺩ‪.‬‬

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‫ﭼﻨــﻴﻦ ﺑــﻮﺩ ﮐــﻪ ﻓﻘﻴﻬــﺎﻥ ﻭ ﻋﺎﻟ‪‬ﻤــﺎﻥ‪ ‬ﺑﺰﺭﮔــﻮﺍ ﹺﺭ ﺁﻣــﺪﻩ ﺍﺯ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺟﻨــﻮﺏ ﻟﺒﻨــﺎﻥ ﺑــﺎ‬

‫ﻣﻘﺎﻡ ﺧﺎ ‪‬ﺗﻢ‪ ‬ﺍﳌﹸﺠﺘ‪‬ﻬﺪﻳﻨﯽ ﻭ ﺍﻓﻘﻪ ﺍﻟﻔﻘﻬﺎﻳﯽ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯ ﺩﻳﻦﹺ ﻗﺰﻟﺒﺎﺷـﺎﻥ‪ ‬ﺻـﻔﻮﯼ ﮔـﺸﺘﻨﺪ ﻭ‬

‫ﺩﺭ ﮐﺸﻮﺭ ﻣﺎ ﺟﺎﻧﺸﻴﻨﺎﻥ ﻓﻘﻴﻬﺎﻧﯽ ﳘﭽﻮﻥ ﺍﺑﻮﺣﻨﻴﻔﻪ ﻭ ﲞﺎﺭﯼ ﻭ ﻣﺴﻠﻢ ﻭ ﻧﺴﺎﺋﯽ ﻭ ﺗﺮﻣﺬﯼ‬

‫ﻭ ﻧﻴﺸﺎﺑﻮﺭﯼ ﻭ ﻃﱪﯼ ﻭ ﺭﺍﺯﯼ ﻭ ﻣﺎﻭﺭﺩﯼ ﻭ ﺟـﻮﻳﻨﯽ ﻭ ﻏﺰﺍﻟـﯽ ﻭ ﺳﺠـﺴﺘﺎﻧﯽ ﻭ ﺍﺳـﻔﺮﺍﻳﻨﯽ ﻭ‬ ‫ﺟﻮﺯﺟﺎﻧﯽ ﻭ ﺍﺻﻔﻬﺎﻧﯽ ﻭ ﺯﳐﺸﺮﯼ ﻭ ﮐﺎﺯﺭﻭﻧﯽ ﻭ ﻧﺴﻔﯽ ﻭ ﺍﻳﺠﯽ ﻭ ﺩﻭﺍﻧـﯽ ﻭ ﺗﻔﺘـﺎﺯﺍﻧﯽ ﻭ‬ ‫ﺻــﺪﻫﺎ ﺍﻣﺜــﺎﻝ ﺁ‪‬ــﺎ ﮔــﺸﺘﻨﺪ؛ ﻭ ﻧﺒﻴﺮﮔــﺎﻥ ﺁﻥ ﻓﻘﻴﻬــﺎﻥ‪ ‬ﺟﻬــﺎﻧﯽﺷــﺪﻩ ﺑــﻪﻓﺘــﻮﺍﯼ ﺍﻳــﻦ ﺁﻣــﺪﮔﺎﻥ‪‬‬

‫ﻟﺒﻨﺎﻧﯽ ﺑﻪﺟﺮﻡ ﺑﺪﺩﻳﻨﯽ ﻭ ﺑﯽﺩﻳﻨﯽ ﻭ ﺳﻨﯽﮔﺮﯼ ﻭ ﺟﻬﺎﻟﺖ ﺑﻪﭼـﻮﺏ ﺗﮑﻔﻴـﺮ ﺭﺍﻧـﺪﻩ ﺷـﺪﻧﺪ‬

‫ﻭ ﺩﻫﻬــﺎ ﻫﺰﺍﺭﺍﻧــﺸﺎﻥ ﺑــﻪ ﺷــﮑﻨﺠﻪ ﮐــﺸﺘﻪ ﮔﺮﺩﻳﺪﻧــﺪ ﺗــﺎ ﺗــﺸﻴ ﹺﻊ ﻗﺰﻟﺒﺎﺷ ـﯽﹺ ﺁﻣــﺪﻩ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ــﺎﯼ‬

‫ﺍﻧـﺎﺗﻮﻟﯽ ﻭ ﺭﻭﺳـﺘﺎﻫﺎﯼ ﮐﻮﻫـﺴﺘﺎﻧﯽﹺ ﺧـﺸﻮﻧﺖﺯﺩﻩ ﻭ ﮐﻴﻨـﻪﺍﻧﺒﺎﺷـﺘﮥ ﺟﻨـﻮﺏ ﻟﺒﻨـﺎﻥ ﺩﺭ ﮐـﺸﻮ ﹺﺭ‬ ‫ﱪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﻭ ﺗﱪﺍﺋﻴﺎﻥﹾ ﳘﻪﮔﻴﺮ ﺷﻮﺩ ﻭ ﻣﺎ ﺑﺸﻮﻳﻢ ﻣﺮﺩﻣﯽ ﮐﻪ ﺍﮐﻨﻮﻥ ﻫﺴﺘﻴﻢ‪.‬‬ ‫ﻣﺎ ﺑﻪﺗﻴﻎ ﻭ ﺗ ﹺ‬ ‫‪ .1‬ﲝﺎﺭ ﺍﻻﻧﻮﺍﺭ‪.۵۲۰ -۵۱۵ / ۱۴ ،‬‬

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‫‪۳۳۱‬‬ ‫ﻭﮔﺰﺍﺭﺷــﯽ ﺭﺍ ﺍﺯ ﮐﺘــﺎﺏ ﺭﺳــﺘﻢ ﺍﻟﺘــﻮﺍﺭﻳﺦ ﲞــﻮﺍﻧﻴﻢ ﺩﺭﺑــﺎﺭﮤ ﺷــﺎﻩ ﺳــﻠﻄﺎﻥ ﺣــﺴﻴﻦ ﮐــﻪ‬ ‫ﺩﺳﺖﭘﺮﻭﺭﺩ‪ ‬ﻣﻼ ﳏﻤﺪﺑﺎﻗﺮ ﳎﻠﺴﯽ ﺑﻮﺩ‪:‬‬ ‫ﺍﻭ ﺭﺍ ﺗﻮﺣﻴﺪﺧﺎﻧﻪﺋﯽ ﺑﻮﺩ ﭘـﺮ ﺍﺯ ﺩﺭﻭﻳـﺸﺎﻥ ﭘـﺎﮎﺳـﻴﺮﺕ ﻭ ﻗﻠﻨـﺪﺭﺍﻥ ﻧﻴﮑﻮﺳـﺮﻳﺮﺕ ﻭ‬ ‫ﺻﻮﻓﻴﺎﻥ ﺻﺎﻓﯽﺿﻤﻴﺮ ﮐﻪ ﺷﺐ ﻭﺭﻭﺯ ﺑﻪﺫﮐﺮ ﺍﲰﺎﺀﺍﷲ ﺑﺎ ﺍﻓﻐﺎﻥ ﻭ ﻧﻔﻴﺮ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﭼﻮﻥ ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺳﺎﻝ ﺍﺯ ﻣـﺪﺕ ﺳـﻠﻄﻨﺖ ﺁﻥ ﻓﺨﺮﺍﻟـﺴﻼﻃﻴﻦ ﮔﺬﺷـﺖ… ﺯﺍﻫـﺪﺍﻥ‪‬‬ ‫ﺑﯽﻣﻌﺮﻓﺖ ﻭ ﺧﺮﺻﺎﳊﺎﻥ ﺑﯽﮐﻴﺎﺳﺖ ﺑﻪﺗﺪﺭﻳﺞ ﺩﺭ ﻣﺰﺍﺝ ﺷـﺮﻳﻔﺶ ﻭ ﻃﺒـﻊ ﻟﻄـﻴﻔﺶ‬ ‫ﺭﺳﻮﺥ ﳕﻮﺩﻧﺪ ﻭ ﻭﯼﺭﺍ ﺍﺯ ﺟﺎﺩﮤ ﺟﻬﺎﻥﺑـﺎﻧﯽ ﻭ ﺷـﺎﻫﺮﺍﻩ ﺧﺎﻗـﺎﻧﯽ ﺑﻴـﺮﻭﻥ ﻭ ﺩﺭ ﻃﺮﻳـﻖ‬ ‫ﻞ ﺑــﯽﺣﺎﺻ ـﻞﹾ ﺍﻭ ﺭﺍ ﻣﻐــﺮﻭﺭ ﻭ‬ ‫ﺝ ﮔﻤﺮﺍﻫ ـﯽ‪ ‬ﻭﯼﺭﺍ ﺩﺍﺧــﻞ‪ ،‬ﻭ ﺑــﻪ ﺍﻓــﺴﺎﻧﻪﻫــﺎﯼ ﺑﺎﻃ ـ ﹺ‬ ‫ﻣ‪‬ﻌ‪ ‬ـﻮ‪ ‬ﹺ‬ ‫ﻣﻔﺘــﻮﻥ ﳕﻮﺩﻧــﺪ… ﺍﻣــﻮﺭ ﺧﺮﺻــﺎﳊﯽ ﻭ ﺯﺍﻫــﺪﯼ ﭼﻨــﺎﻥ ﺑــﺎﻻ ﮔﺮﻓــﺖ ﻭ ﺍﻣــﻮﺭ ﻋﻘﻠﻴــﻪ ﻭ‬ ‫ﮐﺎﺭﻫﺎﯼ ﻣﻮﺍﻓﻖ ﺣﮑﻤﺖ ﻭ ﺗﺪﺑﻴﺮ ﺩﺭ ﺍﻣﻮﺭ ﻧﻴﺴﺖ ﻭ ﻧﺎﺑﻮﺩ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺩﻳﺒﺎﭼـﮥ ﺑﻌـﻀﯽ ﺍﺯ ﻣﺆﻟﻔــﺎﺕ ﺟﻨـﺎﺏ ﻋﻼﻣــﻪ ﺍﻟﻌﻠﻤـﺎﺋﯽ ﺁﺧﻮﻧـﺪ ﻣــﻼ ﳏﻤـﺪﺑﺎﻗﺮ ﺷــﻴﺦ‬ ‫ﺍﻻﺳﻼﻡ ﺷﻬﻴﺮ ﺑﻪ ﳎﻠﺴﯽ ﺭﺍ ﭼـﻮﻥ ﺳـﻠﻄﺎﻥ ﲨﺸﻴﺪﻧـﺸﺎﻥ ﻭ ﺍﺗﺒـﺎﻋﺶ ﺧﻮﺍﻧﺪﻧـﺪ ﮐـﻪ‬ ‫ﻦ ﺁﻳﺎﺕ ﻗﺮﺁﻧﯽ ﺣﮑﻤﻬﺎﯼ ﺻـﺮﻳﺢ ﳕـﻮﺩﻩ ﮐـﻪ‬ ‫ﺁﻥ ﺟﻨﺖﺁﺭﺍﻣﮕﺎﻫﯽ ﺑﻪﺩﻻﻳﻞ ﻭ ﺑﺮﺍﻫﻴ ﹺ‬ ‫ﻼ ﺑﻌـﺪ‪ ‬ﻧـﺴﻞ ﺑـﯽﺷـﮏ ﺑـﻪﻇﻬـﻮﺭ ﺟﻨـﺎﺏ ﻗـﺎﺋﻢ ﺁﻝ‬ ‫ﺳﻠﺴﻠﮥ ﺟﻠﻴﻠﻴـﮥ ﻣﻠـﻮﮎ ﺻـﻔﻮﻳﻪ ﻧـﺴ ﹰ‬ ‫ﳏﻤﺪ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺍﺣﮑﺎﻡ ﻗﻮﯼﺩﻝ ﺷﺪﻧﺪ ﻭ ﺗﮑﻴﻪ ﺑﺮ ﺍﻳﻦ ﻗﻮﻝ ﳕﻮﺩﻧـﺪ ﻭ‬ ‫ﻞ‬ ‫ﻕ ﻣﺘﻌـﺪﺩﮤ ﻓﺘﻨـﻪ ﻭ ﺳ‪‬ـﺒ‪ ‬ﹺ‬ ‫ﺳﺮﺭﺷﺘﮥ ﳑﻠﮑﺖﻣﺪﺍﺭﯼ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺭﻫـﺎ ﳕﻮﺩﻧـﺪ… ﻭ ﻃـﺮ ﹺ‬ ‫ﻣﻌﺪﻭﺩﮤ ﻓـﺴﺎﺩ ﻭ ﺍﺑـﻮﺍﺏ ﺍﻓـﺮﺍﻁ ﻭ ﺗﻔـﺮﻳﻂ ﺩﺭ ﺍﻣـﻮﺭ ﻭ ﻇﻠـﻢ ﺑـﻪﺻـﻮﺭﺕ‪ ‬ﻋـﺪﻝ ﺑـﺮ ﺭﻭﯼ‬ ‫ﻖ ﻫــﺮﺝ ﻭ ﻣﺮﺟــﯽ ﺯﻳــﺎﺩﻩ ﺍﺯ ﺣـ ّﺪ‪ ‬ﺗﻘﺮﻳــﺮ ﻭ ﲢﺮﻳــﺮ‬ ‫ﺟﻬﺎﻧﻴــﺎﻥ ﮔــﺸﻮﺩﻧﺪ ﻭﺩﺭ ﻣﻴــﺎﻥ ﺧﻼﻳـ ‪‬‬ ‫ﺭﻭﯼ ﺩﺍﺩ‪.‬‬ ‫ﻥ ﺭﺳــﻮﺥ ﺩﺭ ﻣــﺰﺍﺝ ﺁﻥ ﺧﻼﺻــﮥ ﺍﻳﺠــﺎﺩ‪ ‬ﻋــﺼ ﹺﺮ‬ ‫ﺯﻣــﺮﮤ ﺧﺮﺻــﺎﳊﺎﻥ ﺑــﻪﺍﻓــﺴﺎﻧﻪ ﻭ ﺍﻓــﺴﻮ ﹾ‬ ‫ﺧ ــﻮﺩ ﳕﻮﺩﻧ ــﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﺷ ــﺎﻫﺮﺍﻩ ﻗ ــﺎﻧﻮﻥ‪ ‬ﺣﮑﻴﻤﺎﻧ ــﮥ ﺟﻬﺎﻧ ــﺪﺍﺭﯼ ﺑﻴ ــﺮﻭﻥ ﮐﺮﺩﻧ ــﺪ ﻭ‬ ‫ﺑــﻪﮐﺮﻳــﻮﮤ ﮔﻤﺮﺍﻫــﯽ ﮐــﻪ ﳐــﺎﻟﻒ ﻋﻘــﻞ ﻭ ﺣﮑﻤــﺖ ﻭ ﻣــﺼﻠﺤﺖ ﺍﺳــﺖ ﺍﻭ ﺭﺍ ﺩﺍﺧــﻞ‬ ‫ﻞ ﺑﯽﻣﻬﺘﺮ ﺷﺪ‪ ،‬ﺧﻼﻳﻖ‬ ‫ﳕﻮﺩﻧﺪ… ﺍﺻﻔﻬﺎﻥ ﺑﻠﮑﻪ ﳘﮥ ﺍﻳﺮﺍﻥ ﻣﺎﻧﻨﺪ ﻃﻮﻳﻠﻪ ﻭ ﺍﺻﻄﺒ ﹺ‬ ‫ﺑﻪ ﺷﻴﺮﻳﻨﯽ ﺩﺭ ﻫﻢ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﻫﺮﮐﺲ ﺑﻪ‪‬ﻠﻮﺍﻧﯽ ﻭ ﺷﺐﺭﻭﯼ ﮐﻪ ﻣﯽﺗﻮﺍﻧﺴﺖ ﺍﺯ ﺯﻥ‬ ‫ﻝ ﻫــﺮﮐﺲ ﳏﻈــﻮﻅ ﻭ ﻣﺘﻠــﺬﺫ ﺑــﺸﻮﺩ ﮐﻮﺗــﺎﻫﯽ ﳕــﯽﮐــﺮﺩ… ﻭ ﺑــﻪ‬ ‫ﻭ ﺩﺧﺘــﺮ ﻭ ﭘــﺴﺮ ﻭ ﻣــﺎ ﹺ‬ ‫ﻫﺮﺟــﺎ ﻭ ﺑــﻪ ﻫــﺮ ﺳــﺮﺍﺋﯽ ﮐــﻪ ﺯﻥ ﻳــﺎ ﺩﺧﺘــﺮ ﲨﻴﻠــﻪ ﻳــﺎ ﭘــﺴﺮ ﲨﻴﻠــﯽ ﻭ ﻳــﺎ ﺍﺳــﭗ ﻭ ﺍﺳــﺘﺮ‬ ‫ﺭﻫ ــﻮﺍﺭ ﮔﺮﺍﻧﺒ ــﻬﺎﺋﯽ ﺳ ــﺮﺍﻍ ﻣ ــﯽﳕﻮﺩﻧ ــﺪ ﻣ ــﯽﺭﻓﺘﻨ ــﺪ ﻭ ﺑ ــﻪ ‪‬ﻠ ــﻮﺍﻧﯽ ﻭ ﺷـ ــﺐﺭ‪‬ﻭﯼ ﻭ‬

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‫‪۳۳۲‬‬ ‫ﭼﺎﻻﮐﯽ ﻭ ﭼ‪‬ﺴﺘﯽ ﻭ ﺑـﻪﻓﻨـﻮﻥ ﻋﻴ‪‬ـﺎﺭﯼ ﻭ ﻣﮑـﺎﺭﯼ ﺁﻥﺭﺍ ﻣـﯽﺭﺑﻮﺩﻧـﺪ ﻭ ﮐـﺎﻡ ﺧـﻮﺩ ﺭﺍ ﺍﺯ‬ ‫ﺁﻥ ﺣﺎﺻﻞ ﻣﯽﳕﻮﺩﻧﺪ‪.‬‬ ‫]ﺷـ ــﺎﻩ ﺳﻠﻄﺎﳓـ ــﺴﻴﻦ[ ﻫﺮﺳـ ــﺎﻟﻪ ﺩﺭ ﻓـ ــﺼﻞ ‪‬ـ ــﺎﺭ ﺑـ ــﻪ ﻣﻮﺳ ـ ـ ﹺﻢ ﻋﻠـ ــﻒ ﺩﺍﺩﻥ‪ ‬ﺩﻭﺍﺏ ﺩﺭ‬ ‫ﺑﺎﻏﻬــﺎﯼ ﺩﻟﮕــﺸﺎﯼ ﺑﺎﺻــﻔﺎﯼ ﭘﺎﺩﺷــﺎﻫﯽ ﺑــﺎ ﭘــﻨﺞﻫــﺰﺍﺭ ﻧﻔــﺮ ﺍﺯ ﺍﻫــﻞ ﺣــﺮﻳﻢ ﺧــﻮﺩ ﺍﺯ‬ ‫ﺧﺎﺗﻮﻥ ﻭ ﺑـﺎﻧﻮ ﻭ ﺑـﯽﺑـﯽ ﻭ ﺧـﺪﻣﺘﮑﺎﺭ ﻭ ﮐﻨﻴـﺰ ﻭ ﮔﻴـﺴﻮﺳﻔﻴﺪ ﺑـﺎ ﺻـﺪ ﺧﻮﺍﺟـﮥ ﺳـﻔﻴﺪ ﻭ‬ ‫ﻝ ﺍﺟﻼﻝ ﻣﯽﻓﺮﻣﻮﺩﻧﺪ‪.‬‬ ‫ﺻﺪ ﺧﻮﺍﺟﮥ ﺳﻴﺎﻩ ﻳﻌﻨﯽ ﺁﻏﺎﻳﺎﻥ‪ ‬ﳏﺮ ﹺﻡ ﺣﺮﻳ ﹺﻢ ﭘﺎﺩﺷﺎﻫﯽ ﻧﺰﻭ ﹺ‬ ‫ﻣﯽﻓﺮﻣﻮﺩ ﻧﺮﺧﺮﻫﺎ ﻭ ﻣﺎﺩﻩﺧﺮﻫﺎﯼ ﺑﺴﻴﺎﺭ ﻣﯽﺁﻭﺭﺩﻧﺪ ﻭ ﺑﺮ ﳘﺪﻳﮕﺮ ﻣﯽﺍﻧﺪﺍﺧﺘﻨـﺪ ﻭ‬ ‫ﺍﺯ ﲤﺎﺷﺎﯼ ﳎﺎﻣﻌﺖ‪ ‬ﺁﻥ ﻧﺮﺧﺮﻫﺎ ﳘﻪ ﳏﻈﻮﻅ ﻭ ﻣﺘﻠﺬﺫ ﻣﯽﺷﺪﻧﺪ ﻭ ﺍﺯ ﻓﺮﻁ ﺣﻆ ﻭ‬ ‫ﻦ ﮔـﻞﺍﻧـﺪﺍ ﹺﻡ‬ ‫ﻟﺬﺕ ﺑﯽﺧﻮﺩ ﻭ ﺑﯽﻫﻮﺵ ﻣـﯽﺷـﺪﻧﺪ‪ .‬ﳘـﮥ ﺁﻥ ﺯﻧـﺎﻥ‪ ‬ﲰـﻦﺑـ ﹺﺮ ﻧـﺴﺮﻳﻦﺗـ ﹺ‬ ‫ﻝ ﭘـ ــﺮﺩﺭﺩ‬ ‫ﻝ ﻏﻤﻨـ ــﺎﮎ ﻭ ﺍﻧـ ــﺪﻭﻫﮕﻴﻦ ﻣـ ــﯽﺷـ ــﺪﻧﺪ ﻭ ﺁﻩ‪ ‬ﺳـ ــﺮﺩ ﺍﺯ ﺩ ﹺ‬ ‫ﻻﻟـ ــﻪﺭﺧـ ــﺴﺎﺭ ﺩﺭ ﺩ ﹾ‬ ‫ﺑﺮﻣﯽﮐﺸﻴﺪﻧﺪ‪.‬‬ ‫ﻭ ﺩﺭ ﻫﺮﺳـﺎﻟﯽ ﺳــﻪﺭﻭﺯ ﻗـﺪﻏﻦ ﻣــﯽﺷـﺪ ﺣــﺴﺐ ﺍﻷﻣـﺮ ﻭﺍﻻﻳــﺶ ﮐـﻪ ﺍﺯ ﳘــﮥ ﺧﺎﻧـﻪﻫــﺎﯼ‬ ‫ﺷﻬﺮ ﺍﺻﻔﻬﺎﻥ ﻣﺮﺩ ﺑﻴﺮﻭﻥ ﻧﻴﺎﻳﺪ ﻭ ﻧﺎﺯﻧﻴﻨﺎﻥ‪ ‬ﻃﻨﺎﺯ ﻭ ﺯﻧﺎﻥ ﻣـﺎﻫﺮﻭﯼ ﭘﺮﻧـﺎﺯ ﻭ ﺩﺧﺘـﺮﺍﻥ‬ ‫ﺞ‬ ‫ﺐ ﮐﺮﴰــﻪﺳــﻨ ﹺ‬ ‫ﮔــﻞﺭﺧــﺴﺎﺭ ﺳــﺮﻭﺑﺎﻻﯼ ﲰــﻦﺑــﺮ ﻭ ﻟﻌﺒﺘــﺎﻥ‪ ‬ﺳــﻴﻢﺍﻧــﺪﺍ ﹺﻡ ﺑﻠــﻮﺭﻳﻦﻏﺒﻐ ـ ﹺ‬ ‫ﻝ ﺁﺭﺍﺳـﺘﮕﯽ ﺩﺭ ﺑﺎﺯﺍﺭﻫـﺎ ﺑﺮﺳـ ﹺﺮ ﺩﮐﺎ‪‬ـﺎ ﻭ ﺑـﺴﺎﻁ ﺷـﻮﻫﺮﺍﻥ ﺑﻴﺎﻳﻨـﺪ ﻭ‬ ‫ﻋﺸﻮﻩﮔ ‪‬ﺮ ﺑﺎ ﮐﻤـﺎ ﹺ‬ ‫ﺑﻨــﺸﻴﻨﻨﺪ‪ ،‬ﺧــﺼﻮﺻ‪‬ﺎ ﺩﺭ ﻗﻴــﺼﺮﻳﻪ ﻭ ﮐﺎﺭﻭﺍﻧــﺴﺮﺍﻫﺎ… ﻭ ﺁﻥ ﺳــﻠﻄﺎﻥ‪ ‬ﲨﺸﻴﺪﻧــﺸﺎﻥ ﺑــﺎ‬ ‫ﭘﺎﻧــﺼﺪﻧﻔﺮ ﺯﻧــﺎﻥ‪ ‬ﻣــﺎﻩﻃﻠﻌ ـﺖ‪ ‬ﭘــﺮﯼﺳــﻴﻤﺎﯼ ﺧــﻮﺩ ﻭ ﭼﻬــﺎﺭﻫﺰﺍﺭ ﻭ ﭘﺎﻧــﺼﺪ ﮐﻨﻴــﺰﮎ ﻭ‬ ‫ﺧﺪﻣﺘﮑﺎ ﹺﺭ ﻣﺎﻫﺮﻭﯼ ﻣـﺸﮑﻴﻦﻣـﻮﯼ ﺩﻟﺮﺑـﺎ ﻭ ﺻـﺪ ﺧﻮﺍﺟـﮥ ﺳـﻔﻴﺪ ﻭ ﺻـﺪ ﺧﻮﺍﺟـﮥ ﺳـﻴﺎﻩ‬ ‫ﳏﺮﻣﺎﻥ ﺣﺮﻳ ﹺﻢ ﭘﺎﺩﺷـﺎﻫﯽ ﺑـﻪ ﲤﺎﺷـﺎﯼ ﺗﻔـﺮﺝ ﺑﺎﺯﺍﺭﻫـﺎ ﻭ ﮐﺎﺭﻭﺍﻧـﺴﺮﺍﻫﺎ ﻭ ﻗﻴـﺼﺮﻳﻪ ﺑـﺎ‬ ‫ﺗ‪‬ﺒ‪‬ﺨﺘ‪‬ــﺮ ﻭ ﺟــﺎﻩ ﻭ ﺟــﻼﻝ ﺗــﺸﺮﻳﻒ ﻣــﯽﺁﻭﺭﺩﻧــﺪ… ﻫــﺮ ﺯﻧــﯽ ﻭ ﺩﺧﺘــﺮﯼ ﺭﺍ ﮐــﻪ ﺁﻥ ﻓﺨ ـ ﹺﺮ‬ ‫ﻥ ﺷـﻮﻫﺮﺩﺍﺭ ﺑـﻮﺩ ﻭ ﺍﻳـﻦ ﺧـﱪ ﺑـﻪ‬ ‫ﻣﻠﻮﮎ ﻣﯽﭘﺴﻨﺪﻳﺪ ﻭ ﲢﺴﻴﻦ ﻣﯽﻓﺮﻣـﻮﺩ‪ ،‬ﺍﮔـﺮ ﺁﻥ ﺯ ﹾ‬ ‫ﺶ ﺁﻥ ﺯﺑـﺪﮤ ﻣﻠـﻮﮎ‬ ‫ﺷﻮﻫﺮﺵ ﻣﯽﺭﺳﻴﺪ‪ ،‬ﺁﻥ ﺯﻥ ﺭﺍ ﺷﻮﻫﺮ ﻃﻼﻕ ﻣـﯽﮔﻔـﺖ ﻭ ﭘﻴـﺸﮑ ﹺ‬ ‫ﻉ ﺍﻧ ــﻮﺭ ﺗ ــﺼﺮﻑ‬ ‫ﻥ ﺁﻥ ﲨﻴﻠ ــﻪ ﺭﺍ ﺑ ــﻪﻗ ــﺎﻧﻮﻥ‪ ‬ﺷ ــﺮ ﹺ‬ ‫ﻣ ــﯽﳕ ــﻮﺩ‪ ،‬ﻭ ﺁﻥ ﺍﻓﺘﺨ ــﺎ ﹺﺭ ﺗﺎﺟ ــﺪﺍﺭﺍ ﹾ‬ ‫ﻉ ﺍﻧـﻮﺭ ﻣـﺮﺧﺺ ﻣـﯽﻓﺮﻣـﻮﺩ ﻭ‬ ‫ﻣﯽﳕﻮﺩ ﻭ ﺍﻭ ﺭﺍ ﺑـﺎ ﺍﺣـﺴﺎﻥ ﻭ ﺍﻧﻌـﺎﻡ ﺑـﺎﺯ ﺑـﻪ ﻃﺮﻳﻘـﮥ ﺷـﺮ ﹺ‬ ‫ﺝ ﻣﺴﺘﻘﻴﻢ ﺑﻪ ﺧﺎﻧﮥ ﺷﻮﻫ ﹺﺮ ﺧﻮﺩ ﻣـﯽﺭﻓـﺖ‪ .‬ﻭ ﳘﭽﻨـﻴﻦ ﺍﮔـﺮ ﺩﺧﺘـ ﹺﺮ‬ ‫ﺑﺎﺯ ﺑﻪﻗﺎﻋﺪﮤ ﻣﻨﻬﺎ ﹺ‬ ‫ﲨﻴﻠﻪ ﺭﺍ ﺑﻪﺧﻮﺑﯽ ﻭﺻﻒ ﻣﯽﻓﺮﻣﻮﺩ ﭼﻨﻴﻦ ﻣﯽﳕﻮﺩﻧﺪ‪.‬‬ ‫ﻣﻴــﺮﺯﺍ ﳏﻤﺪﺣــﺴﻴﻦ ﺧــﺎﻥ ﻣ ــﯽﮔﻮﻳــﺪ ﮐــﻪ ﺍﺯ ﭘــﺪﺭ ﺧ ــﻮﺩ ﺍﻣﻴــﺮ ﴰــﺲﺍﻟــﺪﻳﻦ ﳏﻤ ــﺪ‬ ‫ﻕ ﳏﻤـﺪﻋﻠﯽ ﺑﻴـﮏ ﺑﻴﻠﺪﺍﺭﺑﺎﺷـﯽ ﺧﻠـﺞ…‬ ‫ﮐﺎﺭﺧﺎﻧﻪ ﺁﻏﺎﺳﯽ ﺷﻨﻴﺪﻡ ﮐﻪ ﻣﻦ ﺑﻪ ﺍﺗﻔﺎ ﹺ‬

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‫‪۳۳۳‬‬ ‫ﺩﺭ ﳏﻠــﮥ ﭼﻬﺎﺭﺳــﻮﯼ ﺷــﻴﺮﺍﺯﻳﺎﻥ ﺍﺻــﻔﻬﺎﻥ ﻣــﯽﮔﺬﺷــﺘﻴﻢ ﮐــﻪ ﻧﺎﮔــﺎﻩ ﺯﻧــﯽ ﺍﺯ ﺍﮐــﺎﺑﺮ ﺍﺯ‬ ‫ﲪﺎﻡ ﺑﺎ ﺟﺎﺭﻳﮥ )ﮐﻠﻔـﺖ‪ (‬ﺧـﻮﺩ ﺑﻴـﺮﻭﻥ ﺁﻣـﺪ‪ .‬ﳏﻤـﺪ ﻋﻠـﯽ ﺑﻴـﮏ ﻣـﺬﮐﻮﺭ ﺩﻭﻳـﺪ ﻭ ﺁﻥ‬ ‫ﺯﻥ ﺭﺍ ﺍﺯ ﺟ ــﺎﯼ ﺭﺑ ــﻮﺩﻩ ﻭ ﺩﺭ ﺁﻏ ــﻮﺵ ﺧ ــﻮﺩ ﮔﺮﻓ ــﺖ ﻭ ﺩﺭ ﮐﺮﺑﺎﺳ ــﺨﺎﻧﻪ ﺩﻭﻳ ــﺪ‪ .‬ﻭ ﻣ ــﻦ‬ ‫ﻫﺮﭼﻨـ ــﺪ ﺑـ ــﻪ ﻭﯼ ﮔﻔـ ــﺘﻢ ﺩﺳـ ــﺖ ﺍﺯ ﺍﻭ ﺑـ ــﺮﺩﺍﺭ ﻓﺎﻳـ ــﺪﻩ ﻧﺒﺨـ ــﺸﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺭﻫـ ــﺎ ﻧﮑـ ــﺮﺩ ﻭ‬ ‫ﻣﯽﮔﻔﺖ ﻣﺎﻧﻨﺪ ﺷﻴ ﹺﺮ ﻧ ‪‬ﺮ ﻃﺮﻓﻪﻏﺰﺍﻟﯽ ﺭﺍ ﺑﻪﭼﻨﮓ ﺁﻭﺭﺩﻩﺍﻡ ﺁﻥﺭﺍ ﺭﻫﺎ ﳕﯽﮐﻨﻢ‪ .‬ﻭ ﺩ ﹺﺭ‬ ‫ﺧﺎﻧ ــﻪ ﺭﺍ ﺑــﺮ ﺭﻭﯼ ﻣ ــﻦ ﺑ ــﺴﺖ… ﺍﻳ ــﻦ ﺩﺍﺳ ــﺘﺎﻥ ﺭﺍ ﺑ ــﻪﻋ ــﺮﺽ ﺳ ــﻠﻄﺎﻥ‪ ‬ﲨﺸﻴﺪﻧ ــﺸﺎﻥ‬ ‫ﻝ ﻭﺍﻗـ ـﻒ‪ ‬ﺣ ــﻀﻮﺭ ﺧ ــﻮﺩ ﻓﺮﻣ ــﻮﺩ ﮐ ــﻪ‬ ‫ﺭﺳ ــﺎﻧﺪﻧﺪ… ﺳ ــﻠﻄﺎﻥ ﲨﺸﻴﺪﻧ ــﺸﺎﻥ ﺑ ــﻪ ﻳ ــﺴﺎﻭ ﹺ‬ ‫ﺩﺍﺳ ــﺘﺎﻥ‪ ‬ﮔﺬﺷ ــﺘﮥ ﳏﻤ ــﺪﻋﻠﯽ ﺑﻴ ــﮏ ﺑﻴﻠﺪﺍﺭﺑﺎﺷ ــﯽ ﺭﺍ ﺍﺯﺑ ــﺮﺍﯼ ﻣﻼﺑﺎﺷ ــﯽ )ﳎﺘﻬـ ـﺪ‪‬‬ ‫ﯽ ﺩﺭﺑﺎﺭ( ﺑﻪ ﺗﻔﺼﻴﻞ ﺗﻘﺮﻳﺮ ﮐﻦ‪ .‬ﻭﺍﻗﻒ ﺣﻀﻮﺭ ﺑـﻪﻋـﺮﺽ ﻣﻼﺑﺎﺷـﯽ ﺭﺳـﺎﻧﻴﺪ‪.‬‬ ‫ﻟﺒﻨﺎﻧ ﹺ‬ ‫ﺁﻥ ﻭﺍﻻﺟــﺎﻩ ﺍﺯ ﻣﻼﺑﺎﺷــﯽ ﭘﺮﺳــﻴﺪ ﮐــﻪ ﺣﮑ ـ ﹺﻢ ﺷــﺮﻋﯽ ﺍﻳــﻦ ﭼــﻪﮔﻮﻧــﻪ ﺍﺳــﺖ؟ ﻣﻼﺷــﯽ‬ ‫ﭘﺮﺳﻴﺪ ﮐﻪ ﺍﻳﻦ ﺯﻥ ﺍﺯ ﭼﻪ ﻗﻮﻡ ﻭ ﻗﺒﻴﻠﻪ ﺍﺳﺖ؟ ﮔﻔﺘﻨﺪ ﺍﻳﻦ ﺯﻥ ﺍﺯ ﺍﮐـﺎﺑﺮ ﺳـﻨﻴﺎﻥ ﻳﻌﻨـﯽ‬ ‫ﺍﺯ ﺍﻫــﻞ ﺩﺭﮔــﺰﻳﻦ ﻣــﯽﺑﺎﺷــﺪ‪ .‬ﻣﻼﺑﺎﺷــﯽ ﺧﻨﺪﻳــﺪ ﻭ ﮔﻔــﺖ‪ :‬ﺍﺯﻗــﺮﺍﺭﯼ ﮐــﻪ ﳏﻤــﺪﻋﻠﯽ‬ ‫ﺑﻴﮏ ﻣﻌﺮﻭﺽ ﻣﯽﺩﺍﺭﺩ ﺩﺭ ﺣﺎﻟﺖ ﺑﯽﺷﻌﻮﺭﯼ ﻭ ﺑﯽﻫﻮﺷﯽ ﻭ ﻋﺪ ﹺﻡ ﻋﻘﻞ ﺍﻳﻦ ﻏﻠـﻂ‬ ‫ﻭ ﺍﻳﻦ ﺧﻄﺎ ﺍﺯ ﺍﻭ ﺻﺎﺩﺭ ﺷﺪﻩ ﻭ ﺩﻳﻮﺍﻧﻪ ﻭ ﺑﯽﻫﻮﺵ ﺭﺍ ﺗﮑﻠﻴﻔﯽ ﳕـﯽﺑﺎﺷـﺪ ﻭ ﺣﺮﺟـﯽ‬ ‫ﺑــﺮ ﺩﻳﻮﺍﻧــﻪ ﻭ ﺑــﯽﻫــﻮﺵ ﳕــﯽﺑﺎﺷــﺪ‪ ،‬ﭼﻨﺎﻧﮑــﻪ ﺧــﺪﺍ ﻓﺮﻣــﻮﺩ‪ » :‬ﹶﻟــﻴﺲ‪ ‬ﻋ‪ ‬ﹶﻠــﯽ ﺍﳌﹶﺠﻨــﻮﻥ‪‬‬ ‫ﺣ‪‬ﺮ‪‬ﺝ‪.«‬‬ ‫ﯽ ﮐ ــﺎ ﹺﺭ ﺧ ــﻮﺩ ﺧ ــﺴﺮﻭﺧﺎﻥ ﮔﺮﺟ ــﯽ ﻭﺍﻟ ــﯽ‬ ‫ﺍﻣﻨ ــﺎﯼ ﺩﻭﻟ ــﺖ ﺍﺯ ﺭﻭﯼ ﻣ ــﺼﻠﺤﺖﺍﻧﺪﻳ ــﺸ ﹺ‬ ‫ﺗﻔﻠــﻴﺲ ﺭﺍ ﺑــﺎ ﭘــﺴﺮﺵ ﮔــﺮﮔﻴﻦ ﺧــﺎﻥ ﮐــﻪ ﺍﺯ ﻣﺮﻳــﺪﺍﻥ ﻋﻼﻣــﻪ ﺁﺧﻮﻧــﺪ ﻣــﻼ ﳏﻤــﺪﺑﺎﻗﺮ‬ ‫ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺷﻬﻴﺮ ﺑﻪﳎﻠﺴﯽ ﺑـﻮﺩ‪ ،‬ﺑـﻪ ﺍﺳﺘـﺼﻮﺍﺏ ﻋﻠﻤـﺎ ﻭ ﻓـﻀﻼ ﻭ ﻓﻘﻬـﺎ ﺣـﺎﮐﻢ ﻭ‬ ‫ﺑﻴﮕﻠﺮﺑﻴﮕﯽ ﮐﺎﺑﻞ ﻭ ﻗﻨﺪﻫﺎﺭ ﻭ ﻫﺮﺍﺕ ﳕﻮﺩﻧﺪ… ﻭ ﺩﺭ ﺁﻥﻭﻗـﺖ ﺷـﻴﻌﻴﺎﻥ‪ ‬ﺑﺎﲪﺎﻗـﺖ‬ ‫ﻭ ﺭﻋﻮﻧـ ـﺖ‪ ‬ﺑ ــﯽﻣﻌﺮﻓ ــﺖ ﺍﺯ ﻣﻄﺎﻟﻌ ــﮥ ﻣ ــﺼﻨﻔﺎﺕ ﻭ ﻣﺆﻟﻔ ــﺎﺕ‪ ‬ﻋﻠﻤ ــﺎﯼ ﺁﻥﺯﻣ ــﺎﻥ ﭼﻨ ــﺎﻥ‬ ‫ﻣــﯽﺩﺍﻧ ــﺴﺘﻨﺪ ﮐــﻪ ﺧ ــﻮﻥ ﺳ ــﻨﻴﺎﻥ ﻭ ﻣﺎﻟــﺸﺎﻥ ﻭ ﺯﻧ ــﺸﺎﻥ ﻭ ﻓﺮﺯﻧﺪﺷ ـﺎﻥ ﺣ ــﻼﻝ ﺍﺳ ــﺖ…‬ ‫ﺧــﺴﺮﻭﺧﺎﻥ ﻭ ﮔــﺮﮔﻴﻦ ﺧــﺎﻥ ﻭ ﺍﺗﺒــﺎﻉ ﻭ ﻋﻤﻠــﻪﺟــﺎﺗﺶ ﺷــﺮﻭﻉ ﳕﻮﺩﻧــﺪ ﺑــﻪﺍﻳــﺬﺍ ﻭ ﺁﺯﺍﺭ‬ ‫ﳕﻮﺩﻥ‪ ‬ﺳﻨﻴﺎﻥ ﺑـﻪ ﻣﺮﺗﺒـﻪﺋـﯽ ﮐـﻪ ﺍﺯﺣـﺪ‪ ‬ﲢﺮﻳـﺮ ﻭ ﺗﻘﺮﻳـﺮ ﺑﻴـﺮﻭﻥ ﺍﺳـﺖ‪ .‬ﻳﻌﻨـﯽ ﺯﻧـﺎﻥ ﻭ‬ ‫ﺩﺧﺘــﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻧــﺸﺎﻥ ﺭﺍ ﺑــﻪﺟــﻮﺭ ﻭ ﺗﻌــﺪﯼ ﻣــﯽﮔﺎﺩﻧــﺪ )ﻳﻌﻨــﯽ ﻣــﻮﺭﺩ ﲡــﺎﻭﺯ ﺟﻨــﺴﯽ‬ ‫ﻗﺮﺍﺭ ﻣﯽﺩﺍﺩﻧﺪ( ﻭ ﺍﻣﻮﺍﻟﺸﺎﻥ ﺭﺍ ﺑﻪﺯﻭﺭ ﻭ ﺷﻠﺘﺎﻕ ﻣﯽﺑﺮﺩﻧﺪ ﻭ ﺑﻪﺟﻮﺭ ﻭ ﺟﻔﺎ ﺧﻮﻧﺸﺎﻥ‬ ‫ﺭﺍ ﻣﯽﺭﻳﺨﺘﻨﺪ ﺑﻪﻧﺎﺣﻖ‪ ،‬ﻭ ﭘﺮﻭﺍ ﳕﯽﮐﺮﺩﻧﺪ‪ .‬ﻭﮐﺎﺭ ﭼﻨﺎﻥ ﺑﺮ ﺳﻨﻴﺎﻥ ﺗﻨﮓ ﺷﺪ ﮐﻪ ﺍﺯ‬ ‫ﺁﻳ ــﮥ »ﺍ‪‬ﻥﱠ ﻣ‪ ‬ـﻊ‪ ‬ﺍﻟﻌ‪ ‬ــﺴ ﹺﺮ ﻳ‪ ‬ــﺴﺮﺍ« ﻣ ــﺄﻳﻮﺱ‪ ،‬ﻭ ﺑ ــﺎ ﻳ ــﺄﺱ ﻭ ﻧﺎﮐ ــﺎﻣﯽ ﻭ ﻧﺎﺍﻣﻴ ــﺪﯼ ﻭ ﺣ ــﺴﺮﺕ‬

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‫‪۳۳۴‬‬ ‫ﺏ ﺍ‪‬ﻧ‪‬ـﯽ ﻣ‪‬ﻐﻠـﻮﺏ‪ ‬ﻓﹶﺎﻧﺘ‪‬ـﺼ‪‬ﺮ« )ﺍﯼ ﺧـﺪﺍ! ﺑـﻪﺩﺍﺩ‪‬‬ ‫ﻣﺄﻧﻮﺱ ﺷﺪﻩ‪ ،‬ﻭ ﻫﺮﻳﮏ ﺍﺯ ﺍﻳـﺸﺎﻥ »ﺭ‪ ‬ﹺّ‬ ‫‪١‬‬ ‫ﻦ ﺯﻳﺮﭘﺎ ﺷﺪﻩ ﺑﺮﺱ( ﻣﯽﺧﻮﺍﻧﺪﻧﺪ‪.‬‬ ‫ﻣ ﹺ‬

‫‪ .1‬ﺭﺳﺘﻢ ﺍﳊﮑﻤﺎ‪ ،‬ﺭﺳﺘﻢ ﺍﻟﺘﻮﺍﺭﻳﺦ )ﭼﺎﭘﺨﺎﻧﮥ ﺳﭙﻬﺮ‪ ،‬ﺮﺍﻥ‪،۱۰۳ ۱۰۲ ،۹۸ ،۹۰ :(۱۳۵۲ ،‬‬ ‫‪ ۱۱۱ ۱۰۷‬ﻭ ‪.۱۱۶ ۱۱۵‬‬

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‫ﮔﻔﺘﺎﺭ ﺳﻮﻡ‬

‫ﺍﻧﺰﻭﺍﯼﺗﺎﺭﻳﺨﯽﺍﻳﺮﺍﻥ‬ ‫ﻫﻴﭻ ﻗﻮﻡ ﻣﻬﺎﲨﯽ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺑﻪ ﺍﻧﺪﺍﺯﮤ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺍﻳـﺮﺍﻥ ﻟﻄﻤـﻪ ﻧـﺰﺩﻩ‬

‫ﺍﺳﺖ‪ .‬ﺩﺭ ﲤﺎﻡ ﺩﻭﺭﺍﻥ ﺳـﻠﻄﻨﺖ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ ﺷـﺎﻩ ‪‬ﻤﺎﺳـﺐ ﺗـﺎ ﭘﺎﻳـﺎﻥ ﺩﻭﺭﺍﻥ ﺻـﻔﻮﯼ‬ ‫ﺳﻴﺎﺳــﺖ ﺑﺮﻧﺎﻣــﻪﺭﻳــﺰﯼ ﺷــﺪﮤ ﮐــﺸﺘﺎﺭ ﳘﮕــﺎﻧﯽ ﻋﻠﻤــﺎ ﻭ ﺍﺩﺑــﺎ ﻭ ﺩﺍﻧــﺸﻮﺭﺍﻥ ﻭ ﺍ‪‬ــﺪﺍﻡ ﺁﺛــﺎﺭ‬ ‫ﺗﺎﺭﻳﺨﯽ ﻭ ﻣﺮﺍﮐﺰ ﻓﺮﻫﻨﮕﯽ ﺍﻳـﺮﺍﻥ ﺍﺯﲨﻠـﻪ ﻧـﺎﺑﻮﺩﮔﺮﯼ ﮐﺘﺎﲞﺎﻧـﻪﻫـﺎ ﻭ ﮐﺘﺎ‪‬ـﺎ ﺩﻧﺒـﺎﻝ ﺷـﺪ‪.‬‬ ‫ﺍﻣﮑـﺎﻥ ﺍﻧﺘــﺸﺎﺭ ﺑﻴــﺸﻴﻨﮥ ﻣﺘــﻮﻥ ﺳــﻨﺘﯽﹺ ﭘﺎﺭﺳـﯽ )ﻣﺘــﻮﻥ ﮐﻼﺳــﻴﮏ( ﺩﺭ ﺍﻳــﺮﺍﻥ ﺍﺯ ﺑــﻴﻦ ﺭﻓــﺖ‪،‬‬ ‫ﺯﻳﺮﺍ ﳘﮥ ﻣﺘﻮﻥ ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﻧﻈﺮ ﻓﻘﻴﻬﺎﻥ‪ ‬ﺻﻔﻮﯼ ﺑـﻪ ﺑـﺪﺩﻳﻨﺎﻥ ﺗﻌﻠـﻖ ﺩﺍﺷـﺖ‪ .‬ﺣﺘـﯽ ﺑﺮﺧـﯽ‬ ‫ﺍﺯ ﻣﺘﻮﻥ ﭘﺎﺭﺳﯽ ﭼﻮﻥ ﮐﺘﺎ‪‬ﺎﯼ ﻏﺰﺍﻟﯽ ﻭ ﺧﻮﺍﺟﻪ ﻧﻈﺎﻡ ﺍﳌﻠﮏ ﻭ ﻋﻄﺎﺭ ﻭ ﻣﻮﻟﻮﯼ ﻭ ﺟـﺎﻣﯽ‬

‫ ﺑﻨــﺎ ﺑــﻪ ﻓﺘــﻮﺍﯼ ﻋﺮ‪‬ــﺎﯼ ﺁﻣــﺪﻩ ﺍﺯ ﻟﺒﻨــﺎﻥ ﺩﺭ ﺯﻣــﺮﮤ ﳏﺮﻣــﺎﺕ ﺷــﺮﻋﯽ ﻗــﺮﺍﺭ ﮔﺮﻓﺘﻨــﺪ‪ ،‬ﻭ‬ ‫ﺩﺍﺷﱳ ﺁ‪‬ﺎ ﺟﺮﻣﯽ ﺩﺭ ﺣﮑﻢ ﮐﻔﺮ ﺗﻠﻘﯽ ﮔﺮﺩﻳﺪ ﮐﻪ ﳎﺎﺯﺍﺕ ﺍﻋﺪﺍﻡ ﺭﺍ ﺑﻪﺩﻧﺒﺎﻝ ﻣـﯽﺁﻭﺭﺩ‪.‬‬

‫ﺗﻘﺮﻳﺒ‪‬ﺎ ﳘﮥ ﻣﺘﻮﻥ ﺩﻳﻨﯽ ﮐﻪ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻣﻌﺪﻭﻡ ﺷﺪﻧﺪ‪ ،‬ﻭ ﳘﮥ ﮐﺘﺎﲞﺎﻧﻪﻫـﺎﺋﯽ‬

‫ﮐﻪ ﺑﻪ ﳓﻮﯼ ﺩﺭ ﺳﺎﳍﺎﯼ ﺍﻭﻟﻴﮥ ﻳﻮﺭﺵ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﺩﺳﺘﱪﺩ ﺁ‪‬ﺎ ﺑﻪﺩﻭﺭ ﻣﺎﻧﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺑـﻪ‬

‫ﺗﺪﺭﻳﺞ ﻧﺎﺑﻮﺩ ﮐﺮﺩﻩ ﺷﺪﻧﺪ‪ .‬ﭼﻨﺎﻥ ﺍﺧﺘﻨﺎﻕ ﻓﮑﺮﯼ ﺷﺪﻳﺪﯼ ﺑﺮ ﮐـﺸﻮﺭ ﺣـﺎﮐﻢ ﺷـﺪ ﮐـﻪ ﻫـﻴﭻ‬

‫ﺳـ ﹺﺮ ﺍﻧﺪﻳـﺸﻪﻭﺭﺯﯼ ﺟــﺮﺃﺕ ﺟﻨﺒﻴـﺪﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﭘﻴـﺪﺍ ﻧﮑــﺮﺩ‪ ،‬ﻭ ﻓﺮﻫﻨـﮓ ﺍﻳﺮﺍﻧــﯽ ﻳـﮏ ﺳــﻴﺮ‬

‫ﻣﺴﺘﻤ ﹺﺮ ﻭﺍﭘﺲ ‪‬ﺭﻭﯼ )ﻗﻬﻘﺮﺍﻳﯽ( ﺭﺍ ﺩﺭﭘﻴﺶ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻨﮑـﻪ ﺍﻫـﻞ ﻣﻄﺎﻟﻌـﻪ ﺩﺭ ﺗـﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ‬ ‫ﺟﺎﻣﯽ ﺭﺍ ﺁﺧﺮﻳﻦ ﻓﺮﺩ ﺍﺯ ﺗﺒﺎﺭ ﺳﺨﻦﻭﺭﺍﻥ‪ ‬ﺍﻳﺮﺍﻥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ ﻧﻈﺮ ﺑـﻪﺍﻳـﻦ ﺗﻮﻗـﻒ ﺯﺍﻳﻨـﺪﮔﯽ‬

‫ﺍﺩﺑــﯽ ﻭ ﻓﺮﻫﻨﮕــﯽ ﺩﺭ ﺍﻳــﺮﺍﻥ ﺑــﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﲤــﺎﻡ ﺩﻭﺭﺍﻥ ﺻــﻔﻮﻳﻪ ﻳــﮏ ﺳــﺨﻨﻮﺭ ﳘﻄــﺮﺍﺯ‬

‫ﺭﻭﺩﮐــﯽ ﻭ ﻓﺮﺩﻭﺳــﯽ ﻭ ﻋﺮﺍﻗــﯽ ﻭ ﻋﻄــﺎﺭ ﻭ ﺳــﻌﺪﯼ ﻭ ﺭﻭﻣــﯽ ﻭ ﺣــﺎﻓﻆ ﻭ ﺟــﺎﻣﯽ ﭘــﺎ ﺑــﻪ ﻋﺮﺻــﮥ‬

‫ﺟﺎﻣﻌــﻪ ﻧﻨــﻬﺎﺩ؛ ﻳــﮏ ﺗﻮﻟﻴــﺪﮔ ﹺﺮ ﻋﻠــﻢ ﳘﻄــﺮﺍﺯ ﺍﺑــﻦ ﺳــﻴﻨﺎ ﻭ ﻓــﺎﺭﺍﺑﯽ ﻭ ﺧــﻮﺍﺭﺯﻣﯽ ﻭ ﺧﻴــﺎﻡ ﻭ‬ ‫ﺣﺘﯽ ﺧﻮﺍﺟﻪ ﻧﺼﻴﺮ ﺑﻪ ﻭﺟﻮﺩ ﻧﻴﺎﻣﺪ؛ ﻳﮏ ﻓﻘﻴﻪ ﻫﻢﻃﺮﺍﺯ ﻃﱪﯼ ﻭ ﻓﺨـﺮ ﺭﺍﺯﯼ ﻭ ﺟـﻮﻳﻨﯽ ﻭ‬ ‫ﻣﺎﻭﺭﺩﯼ ﻭ ﻏﺰﺍﻟﯽ ﻭ ﺍﻳﺠﯽ ﺩﺭ ﺟﺎﻣﻌﮥ ﺍﻳﺮﺍﻧﯽ ﭘﺎ ﻧﮕﺮﻓـﺖ‪ .‬ﺩﺭ ﻋﺮﺻـﮥ ﺳﻴﺎﺳـﺖ ﻧﻴـﺰ ﭼﻨـﻴﻦ‬ ‫ﺑــﻮﺩ ﻭ ﺁﺧــﺮﻳﻦ ﮐﺘــﺎﺑﯽ ﮐ ـﻪ ﺩﺭ ﻓﻘــﻪ ﺳﻴﺎﺳــﯽ ﺩﺭ ﻓــﻼﺕ ﺍﻳــﺮﺍﻥ ﻧﻮﺷــﺘﻪ ﺷــﺪ ﮐﺘــﺎﺏ »ﺳــﻠﻮﮎ‬

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‫‪۳۳۶‬‬ ‫ﺍﳌﻠـﻮﮎ« ﺑــﻮﺩ ﮐــﻪ ﻓــﻀﻞ ﺍﷲ ﺭﻭﺯ‪‬ــﺎﻥ ﭘــﺲ ﺍﺯ ﻓــﺮﺍﺭ ﺍﺯ ﺍﻳــﺮﺍﻥ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺩﺭ‬ ‫ﲞﺎﺭﺍ ﺑﺮﺍﯼ ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺍﺯﺑـﮏ ﻧﻮﺷـﺖ‪ .‬ﺍﻧﮕـﺎﺭ ﮐـﻪ ﺍﻳـﺮﺍﻥ ﺑـﻪﮐﻠـﯽ ﺳ‪‬ـﺘ‪‬ﺮﻭ‪‬ﻥ ﺷـﺪﻩ ﺑـﻮﺩ ﻭ‬ ‫ﺍﻳﺮﺍﻧــﯽ ﮐــﻪ ﺁﻥﳘــﻪ ﺧﻼﻗﻴــﺖ ﻓﺮﻫﻨﮕــﯽ ﺩﺭ ﻋﺮﺻــﮥ ﲤــﺪﻥ ﺑــﺸﺮﯼ ﻭ ﺗــﺎﺭﻳﺦ ﺟﻬــﺎﻧﯽ ﺩﺍﺷــﺘﻪ‬ ‫ﺍﺳﺖ‪ ،‬ﺍﻧﮕﺎﺭ ﮐﻪ ﻣﺴﺦ ﺷﺪﻩ ﻭ ﺑﻪ ﳐﻠﻮﻕ ﺩﻳﮕﺮﯼ ﺟﺰ ﺧﻮﺩﺵ ﺑﺪﻝ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬

‫ﺍﺧﺘﻼﻑ ﻣﺬﻫﺒﯽ ﮐﻪ ﺩﺭﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺳﺎﺑﻘﻪ ﻧﺪﺍﺷﺖ ﺍﺯ ﻋﻬﺪ ﺻﻔﻮﻳﻪ ﻳﮑﯽ ﺍﺯ‬

‫ﺧ ــﺼﺎﻳﺺ ﺍﺟﺘﻤـ ــﺎﻋﯽ ﻣﻠ ــﺖ ﺍﻳـ ــﺮﺍﻥ ﺷـ ــﺪ‪ ،‬ﻭ ﺍﻳﺮﺍﻧﻴ ــﺎﻥ ﺭﺍ ﺑـ ــﻪ ﺩﴰﻨ ــﺎﻥ ﻳﮑـ ــﺪﻳﮕﺮ ﻣﺒـ ــﺪﻝ‬ ‫ﺳــﺎﺧﺖ‪ .‬ﭘــﺲ ﺍﺯ ﺭﻭﯼ ﮐﺎﺭﺁﻣــﺪﻥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺷــﻴﻌﮥ ﺻــﻔﻮﯼ ﺷــﺪﻥ‪ ‬ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺍﺯ ﺍﻳﺮﺍﻧــﯽ‬

‫ﻗﻮﻣﯽ ﺳﺎﺧﺘﻪ ﺷﺪ ﺩﮔﺮﺳﺘﻴﺰ ﻭ ﭘﺮﺗﻌﺼﺐ ﻭ ﺟﺎﻣﺪﺍﻧﺪﻳﺶ ﻭ ﻣﺘﺤﺠﺮ ﻭ ﺗﻮﻫﻢﮔﺮﺍ ﮐـﻪ ﮐﻠﻴـﺖ‬

‫ﻓﺮﻫﻨﮕﺶ ﺭﺍ ﳎﻤﻮﻋﻪﺋﯽ ﺍﺯ ﺍﻭﻫـﺎﻡ ﻭ ﺧﺮﺍﻓـﺎﺕ ﻭ ﺍﻓـﺴﺎﻧﻪﻫـﺎ ﺗـﺸﮑﻴﻞ ﻣـﯽﺩﺍﺩ؛ ﻭ ﻧـﺴﻠﻬﺎﯼ‬

‫ﺑﻌﺪﯼﹺ ﺍﻳﺮﺍﻧﯽﹺ ﲤﺪﻥﺳﺎ ﹺﺯ ﺩﻳـﺮﻭﺯ ﺑـﻪ ﺟـﺎﯼ ﺳـﺎﺯﻧﺪﮔﯽ ﺑـﻪ ﺍﻭﻫـﺎﻡ ﻭ ﺍﻓـﺴﺎﻧﻪ ﺭﻭ ﺁﻭﺭﺩﻧـﺪ ﻭ ﺑـﻪ‬

‫ﻣﺒــﺎﺣﺜﯽ ﻣــﺸﻐﻮﻝ ﺷــﺪﻧﺪ ﮐ ـﻪ ﻧــﻪ ﺑــﻪ ﺩﺭﺩ ﺯﻧــﺪﮔﯽ ﻓــﺮﺩﯼ ﻭ ﲨﻌــﯽ ﻣــﯽﺧــﻮﺭﺩ ﻭ ﻧــﻪ ﺑــﻪ ﺩﺭﺩ‬

‫ﺁﺧﺮﺗﯽ ﮐﻪ ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺗﻮﺻﻴﻒ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﭼﻨــﻴﻦ ﺑــﻮﺩ ﮐــﻪ ﺑــﺎ ﺗــﺸﮑﻴﻞ ﺳــﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ،‬ﮐــﺸﻮﺭ ﻣــﺎ ﺍﺯ ﻣــﺮﺩﺍﻥ ﺳــﺎﺯﻧﺪﻩ ‪‬ــﯽ‬ ‫ﮔﺮﺩﻳــﺪ؛ ﻧﻔــﺎﻕ ﻭ ﺩﻭﺭﻭﺋــﯽ ﻭ ﺗﻈــﺎﻫﺮ ﺑــﻪ ﺩﺍﺷــﱳ ﻣــﺬﻫﺐ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﳘــﻪﮔﻴــﺮ ﺷــﺪ؛ ﻭ ﻣﻠــﺖ‬ ‫ﺍﻳــﺮﺍﻥ ﮐــﻪ ﺗــﺎ ﭘــﻴﺶ ﺍﺯ ﺁﻥ ﺩﻭﺭﻭﺋــﯽ ﻭ ﻧﻔـﺎﻕ ﳕــﯽﺩﺍﻧــﺴﺖ ﺍﮐﻨــﻮﻥ ﻧﻔــﺎﻕ ﺩﺭ ﺁ‪‬ــﺎ ﻋﻤﻮﻣﻴــﺖ‬

‫ﻳﺎﻓــﺖ ﺗــﺎ ﺩﺭ ﺁﻳﻨــﺪﻩ ﲞــﺶ ﺍﺻــﻠﯽ ﻫﻮﻳــﺖ ﻓﺮﻫﻨﮕــﯽﺷــﺎﻥ ﺭﺍ ﺗــﺸﮑﻴﻞ ﺩﻫــﺪ‪ .‬ﺟــﺎﻥ ﻭ ﻣــﺎﻝ ﻭ‬

‫ﻣﻠــﮏ ﻭ ﻧــﺎﻣﻮﺱ ﻣــﺮﺩﻡ ﮐــﺸﻮﺭ ﻣــﺎ ﺑﺎﺯﻳﭽــﮥ ﺩﺳــﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺩﺳــﺘﻪﺟــﺎﺕ ‪‬ﺗ ‪‬ﺒﺮ‪‬ﺍﻳــﯽ ﺑــﻮﺩ ﻭ‬ ‫ﻣﺮﺩﻡ ﮐﺸﻮﺭﻣﺎﻥ ﻫﻴﭻ ﻓﺮﻳﺎﺩﺭﺳﯽ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﻓﺠﺎﻳ ﹺﻊ ﮔـﺴﺘﺮﺩﻩﺋـﯽ ﮐـﻪ ﳘـﻪﺭﻭﺯﻩ ﺩﺭ ﳘـﻪﺟـﺎ‬

‫ﺩﺭﺑﺮﺍﺑــﺮ ﺩﻳــﺪﮔﺎﻥ ﻣــﺮﺩﻡ ﺍﳒــﺎﻡ ﻣــﯽﮔﺮﻓــﺖ ﻣــﺮﺩﻡ ﮐــﺸﻮﺭ ﻣــﺎ ﺭﺍ ﺑــﻪ ﺍﻓــﺮﺍﺩﯼ ﺍﻧــﺪﻭﻫﻨﺎﮎ‪،‬‬

‫ﻋﺼﺒﯽﻣﺰﺍﺝ‪ ،‬ﺩﺭﺧﻮﺩ ﻓﺮﻭﺭﻓﺘﻪ‪ ،‬ﺑﯽﻋﻼﻗـﻪ ﺑـﻪ ﮐـﺎﺭ ﻭ ﺯﻧـﺪﮔﯽ ﺗﺒـﺪﻳﻞ ﮐـﺮﺩﻩ ﺑـﻮﺩ‪ .‬ﮐـﺴﺎﻧﯽ‬

‫ﮐﻪ ﻣﺎﻝ ﻭ ﺍﻣﮑﺎﻧﯽ ﺩﺍﺷﺘﻨﺪ ﺗﻮﺍﻧﺴﺘﻨﺪ ﮐـﻪ ﺯﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻧـﺸﺎﻥ ﺭﺍ ﺑﺮﺩﺍﺷـﺘﻪ ﺭﺍﻫـﯽ ﺩﻳﺎﺭﻫـﺎﯼ‬ ‫ﺩﻭﺭﺩﺳﺘﯽ ﭼﻮﻥ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭ ﺳـﻐﺪ ﻭ ﺧـﻮﺍﺭﺯﻡ ﻭ ﮐـﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ ﺷـﻮﻧﺪ‪ .‬ﺣﺘـﯽ ﺑﺮﺧـﯽ ﺍﺯ‬

‫ﻭﻗــﺎﻳﻊﻧﮕــﺎﺭﺍﻥ ﺩﺭﺑــﺎﺭ ﺻــﻔﻮﯼ ﮐــﻪ ﺑــﻪ ﺗــﺸﻮﻳﻖ ﻭ ﻣــﺎﻝ ﻧﮕــﺎﻩ ﺩﺍﺷــﺘﻪ ﺷــﺪﻩ ﺑﻮﺩﻧــﺪ ﺗــﺎ ﺑــﺮﺍﯼ‬

‫ﻓﺘﻮﺣــﺎﺕ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺗــﺎﺭﻳﺦ ﺑﻨﮕﺎﺭﻧــﺪ ﺍﺯ ﺑــﺲ ﺷــﺎﻫﺪ ﺭﳒﻬــﺎﯼ ﺩﳋــﺮﺍﺵ ﺍﻳﺮﺍﻧﻴــﺎﻥ‬ ‫ﺷﺪﻧﺪ ﺳﺮﺍﳒﺎﻡ ﺍﺯ ﺍﻳﺮﺍﻥ ﮔﺮﻳﺨﺘﻨﺪ ﺗﺎ ﺷﺎﻫﺪ ﺁﻥﳘﻪ ﺩﺭﺩ ﻭ ﺭﻧﺞ ﻧﺒﺎﺷﻨﺪ؛ ﭼﻨﺎﻧﮑـﻪ ﻏﻴـﺎﺙ‬

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‫‪۳۳۷‬‬ ‫ﺍﻟـ ــﺪﻳﻦ ﺧﻮﺍﻧـ ــﺪﻣﻴﺮ ﻭ ﺍﻣﻴﺮﳏﻤـ ــﻮﺩ ﺧﻮﺍﻧـ ــﺪﻣﻴﺮ ﮐـ ــﻪ ﺩﺭ ﺍﻳـ ــﻦ ﺩﻓﺘﺮﭼـ ــﻪ ﺍﺯ ﻧﻮﺷـ ــﺘﻪﻫﺎﻳـ ــﺸﺎﻥ‬ ‫ﺍﺳﺘﻔﺎﺩﮤ ﺑﺴﻴﺎﺭ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﭼﻨﺪﯼ ﺑـﻪﻃﻤـ ﹺﻊ ﻣـﺎﻝ ﻭ ﻟـﺬﺕ ﺩﺭ ﺩﺭﺑـﺎﺭ ﺻـﻔﻮﯼ‬ ‫ﺯﻳــﺴﺘﻨﺪ ﻭ ﻓﺮﻣــﺎﻥ ﺷــﺎﻩ ﺭﺍ ﺑــﺮﺍﯼ ﻧﻮﺷــﱳ ﺗــﺎﺭﻳﺦ ﺻــﻔﻮﯼ ﺍﺟــﺮﺍ ﮐﺮﺩﻧــﺪ ﺳــﺮﺍﳒﺎﻡ ﺍﺯ ﺩﻳــﺪﻥ‬

‫ﺁﻥﳘ ــﻪ ﻓﺠ ــﺎﻳﻊ ﺑ ــﻪﺳ ــﺘﻮﻩ ﺁﻣ ــﺪﻩ ﺑ ــﻪ ﻫﻨﺪﻭﺳ ــﺘﺎﻥ ﮔﺮﻳﺨﺘﻨ ــﺪ ﻭ ﺗ ــﺎ ﭘﺎﻳ ــﺎﻥ ﻋﻤﺮﺷ ــﺎﻥ ﳘﺎﳒ ــﺎ‬

‫ﻣﺎﻧــﺪﮔﺎﺭ ﺷــﺪﻧﺪ‪ .‬ﺍﻳﻨﮑــﻪ ﺁﻣــﺪﮔﺎﻥ ﺍﺯ ﻟﺒﻨــﺎﻥ ﭼــﻪ ﻧﻘــﺸﯽ ﺩﺭ ﻓــﺮﺍﺭﯼ ﺩﺍﺩﻥ‪ ‬ﭼﻨــﻴﻦ ﺍﻓــﺮﺍﺩﯼ‬ ‫ﺩﺍﺷــﺘﻨﺪ ﮔــﺰﺍﺭﺵ ﺻــﺮﻳﺤﯽ ﺩﺭ ﺩﺳــﺖ ﻧــﺪﺍﺭﻳﻢ‪ .‬ﴰــﺎﺭ ﺑــﺴﻴﺎﺭﯼ ﺍﺯ ﺷــﻴﻌﻴﺎﻥ ﺍﻳــﺮﺍﻥ ﻧﻴــﺰ ﮐــﻪ‬

‫ﻧﺘﻮﺍﻧﺴﺘﻨﺪ ﺭﻓﺘﺎﺭﻫﺎﯼ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺭﺍ ﲢﻤـﻞ ﮐﻨﻨـﺪ ﺑـﻪ ﻫﻨﺪﻭﺳـﺘﺎﻥ ﮔﺮﻳﺨﺘﻨـﺪ‪ ،‬ﮐـﻪ ﺑﺮﺧـﯽ ﺍﺯ‬

‫ﺁ‪‬ــﺎ ﮐــﻪ ﺩﺭ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﮐــﺴﺐ ﻧــﺎﻡ ﮐﺮﺩﻧ ـﺪ ﺭﺍ ﻣــﺎ ﺑــﺎ ﻧــﺎﻡ ﻭ ﻧــﺸﺎﻥ ﻣــﯽﺷﻨﺎﺳــﻴﻢ‪ .‬ﺍﺯ ﺍﻳﻨــﻬﺎ‬

‫ﭼﻮﻧﮑﻪ ﻧﻮﺷﺘﻪﺋﯽ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﺑﺮﺟﺎ ‪‬ﺎﺩﻩﺍﻧﺪ ﻣﺎ ﺍﻃﻼﻉ ﺩﺍﺭﻳﻢ‪ ،‬ﻭﻟﯽ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﻣﻬﻨﺪﺱ‬

‫ﻭ ﭘﺰﺷ ــﮏ ﻭ ﺩﺍﻧ ــﺶﻭﺭ ﻭ ﻣﺘﺨ ــﺼﺺ ﮐ ــﻪ ﺑ ــﻪ ﻋﺜﻤ ــﺎﻧﯽ ﻳ ــﺎ ﺧ ــﻮﺍﺭﺯﻡ ﻭ ﺳ ــﻐﺪ ﻭ ﻫﻨﺪﻭﺳ ــﺘﺎﻥ‬ ‫ﮔﺮﻳﺨﺘﻨﺪ ﭼﻨﺪﺍﻥ ﺧﱪﯼ ﳕﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﻨﻮﺍﻥ ﻳـﮏ ﳕﻮﻧـﻪ ﺍﺯ ﻣﻬﻨﺪﺳـﺎﻥ ﺍﻳﺮﺍﻧـﯽ ﮐـﻪ ﺩﺭ‬

‫ﺁﻳﻨﺪﻩ ﺑﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﮔﺮﻳﺨﺘﻨﺪ‪ ،‬ﻓﻘﻂ ﺑﻪ ﺁﻥ ﻣﻬﻨﺪﺱ ﺑﺰﺭﮒ ﻣﻌﻤـﺎﺭﯼ ﮐـﻪ »ﺗـﺎﺝﳏـﻞ« ﺭﺍ‬

‫ﺳﺎﺧﺖ ﺍﺷﺎﺭﻩ ﻣﯽﮐﻨﻢ ﺗﺎ ﺩﺭﻳﺎﺑﻴﻢ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭼـﻪ ﻣـﺮﺩﺍﻥ ﺍﺭﺯﻧـﺪﻩﺋـﯽ‬ ‫ﳎﺒﻮﺭ ﺑﻪ ﺗﺮﮎ ﻣﻴﻬﻦ ﺷﺪﻧﺪ ﻭ ﭼﻪ ﺑﻼﯼ ﺑﺰﺭﮔﯽ ﺩﺍﻣﻨﮕﻴﺮ ﲤﺪﻥ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﺷﺪ‪.‬‬

‫ﺍﻳﺮﺍﻥ ﺩﺭ ﻃﻮﻝ ﺗـﺎﺭﻳﺦ ﭼﻨـﺪ ﻫﺰﺍﺭﺳـﺎﻟﮥ ﺧـﻮﻳﺶ ﻓـﺮﺍﺯ ﻭ ﻧـﺸﻴﺒﻬﺎﯼ ﺑـﺴﻴﺎﺭﯼ ﺭﺍ ﺍﺯ ﺳـﺮ‬

‫ﮔﺬﺭﺍﻧ ــﺪﻩ‪ ،‬ﺑﺎﺭﻫ ــﺎ ﮔﺮﻓﺘ ــﺎﺭ ﺑ ــﻼ ﺷ ــﺪﻩ‪ ،‬ﺩﴰﻨ ــﺎﻧﯽ ﭼ ــﻮﻥ ﻣﻘ ــﺪﻭﻧﻴﺎﻥ‪ ،‬ﻋﺮ‪ ‬ــﺎ‪ ،‬ﺍﻭﻏﻮﺯﻫ ــﺎ ﻭ‬

‫ﻣﻐــﻮﻻﻥ ﻭ ﺗﺎﺗﺎﺭﻫــﺎ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺍﺷــﻐﺎﻝ ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ؛ ﻭﻟــﯽ ﺍﻳﺮﺍﻧــﯽ ﻫﺮﺑــﺎﺭ ﳘﭽــﻮﻥ ﲰﻨــﺪﺭ‬ ‫ﺍﻓﺴﺎﻧﻪﻫﺎ ﺍﺯ ﺯﻳﺮ ﺧﺎﮐﺴﺘﺮ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﺑﻮﺩ ﻭ ﺑﻪ ﻧﻘﺶ ﺳـﺎﺯﻧﺪﻩﺍﺵ ﺍﺩﺍﻣـﻪ ﺩﺍﺩﻩ ﺑـﻮﺩ‪ .‬ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻧﺶ ﭼﻨــﺎﻥ ﺿــﺮﺑﺖ ﮐــﺎﺭﯼﺋــﯽ ﺑــﺮ ﺍﻳــﺮﺍﻥ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧــﺪ ﮐــﻪ ﺗــﺎ ﺍﻣــﺮﻭﺯ‬ ‫ﻧﺘﻮﺍﻧﺴﺘﻪ ﮐﻤﺮﺵ ﺭﺍ ﺭﺍﺳﺖ ﮐﻨـﺪ‪ ،‬ﻭ ﻫﻨـﻮﺯ ﻫـﻢ ﺩﺭ ﺯﻳـﺮ ﺩﺭﺩ ﺷـﺪﻳﺪ ﺁﻥ ﺿـﺮﺑﺖ ﺩﺳـﺖ ﻭ ﭘـﺎ‬

‫ﻣﯽﺯﻧﺪ ﻭ ﺗﻼﺵ ﻣﯽﮐﻨﺪ ﮐـﻪ ﺷـﺎﻳﺪ ﺑـﻪ ﳓـﻮﯼ ﺑﺘﻮﺍﻧـﺪ ﺑـﺮ ﺭﻭﯼ ﭘﺎﻫـﺎﯼ ﺧـﻮﺩﺵ ﺑﺎﻳـﺴﺘﺪ ﺗـﺎ‬ ‫ﺩﻭﺑﺎﺭﻩ ﻧﻘﺶ ﺗﺎﺭﻳﺨﻴﺶ ﺭﺍ ﺑﻪﺩﺳﺖ ﮔﻴﺮﺩ ﻭ ﺳﻬﻤﺶ ﺭﺍ ﺩﺭ ﲤﺪﻥ ﺟﻬﺎﻧﯽ ﺍﻳﻔﺎ ﮐﻨﺪ؛ ﻭﻟﯽ‬ ‫ﻫﻨـ ــﻮﺯ ﮐﻤـ ــﺮﺵ ﺭﺍ ﺭﺍﺳـ ــﺖ ﻧﮑـ ــﺮﺩﻩ ﺍﺳـ ــﺖ‪ ،‬ﻭ ﺩ‪‬ﮔﹶ ‪‬ﻨـ ـﮏ‪ ‬ﻧﺒﻴﺮﮔـ ــﺎﻥ‪ ‬ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﻭ ﺗﱪﺍﺋﻴـ ــﺎﻥ ﻭ‬

‫ﻣﻼﻫﺎﯼ ﻟﺒﻨﺎﻧﯽ ﳘﭽﻨﺎﻥ ﺑﺮ ﺑـﺎﻻﯼ ﺳـﺮ ﻭ ﮐﻤـ ﹺﺮ ﺍﻭ ﻣـﯽﺟﻨﺒـﺪ ﻭ ﺍﻭ ﺭﺍ ﺍﺯ ﺭﺍﺳـﺖﻗﺎﻣـﺖ ﺷـﺪﻥ‬ ‫ﺑﺎﺯ ﻣﯽﺩﺍﺭﺩ‪.‬‬

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‫‪۳۳۸‬‬ ‫ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﭘﺎﻳــﺎﻥ ﺳــﺪﮤ ‪‬ــﻢ ﻫﺠــﺮﯼ ﺧﻮﺭﺷــﻴﺪﯼ ﺑــﺮ ﺍﻳــﺮﺍﻥ ﻣــﺴﻠﻂ ﺷــﺪﻧﺪ‪ .‬ﻇﻬــﻮﺭ‬ ‫ﺁ‪‬ﺎ ﻣﻘﺎﺭﻥ ﺑﻮﺩ ﺑﺎ ﺣﺮﮐﺖ ﲤﺪﻧﯽﹺ ﻧﻮﻳﻦﹺ ﺍﺭﻭﭘﺎ ﻭﺁﻏﺎﺯ ‪‬ﻀﺖ ﺍﺳـﺘﻌﻤﺎﺭﮔﺮﺍﻧﮥ ﺍﺭﻭﭘﺎﻳﻴـﺎﻥ ﻭ‬ ‫ﺗﻮﺟﻪ ﺁﻧﺎﻥ ﺑﻪﺳـﻮﯼ ﺷـﺮﻕ‪ .‬ﺳـﺎﻝ ﺍﻭﻝ ﺳـﻠﻄﻨﺖ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻣـﺼﺎﺩﻑ ﺑـﻮﺩ ﺑـﺎ ﺍﺳـﺘﻘﺮﺍﺭ‬

‫ﭘﺮﺗﮕﺎﻟﻴ ــﺎﻥ ﺩﺭ ﺳ ــﻮﺍﺣﻞ ﻫﻨ ــﺪ ﺑ ــﻪ ﺭﻫ ــﱪﯼ ﻭﺍﺳ ــﮑﻮ ﺩﯼﮔﺎﻣ ــﺎ ﺳ ــﭙﺲ ﺗﺄﺳ ــﻴﺲ ﳔ ــﺴﺘﻴﻦ‬ ‫ﻣ ــﺴﺘﻌﻤﺮﮤ ﭘﺮﺗﮕ ــﺎﻟﯽ ﺩﺭ ﺍﻳ ــﻦ ﲞ ــﺶ ﺍﺯ ﻫﻨﺪﻭﺳ ــﺘﺎﻥ‪ .‬ﺩﻫ ــﺴﺎﻝ ﭘ ــﺲ ﺍﺯ ﻇﻬ ــﻮﺭ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ‪،‬‬

‫ﺁﻟﺒﻮﮐﺮﮎ ﭘﺮﺗﮕﺎﻟﯽ ﺍﺯ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺑـﻪ ﺩﺭﻳـﺎﯼ ﭘـﺎﺭﺱ ﺭﺳـﻴﺪ ﻭ ﺑﻨـﺪ ﹺﺭ ﺍﻳﺮﺍﻧـﯽ ﻫﺮﻣـﻮﺯ ﺭﺍ ﮐـﻪ‬ ‫ﺑﺰﺭﮔﺘـﺮﻳﻦ ﻭ ﺛﺮﻭﲤﻨـﺪﺗﺮﻳﻦ ﺑﻨـﺪﺭ ﺑﺎﺯﺭﮔـﺎﻧﯽ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧـﻪ ﺑـﻮﺩ ﺑـﻪ ﺍﺷـﻐﺎﻝ ﺩﺭﺁﻭﺭﺩ‪ .‬ﺷــﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﻫﻴﭻ ﺍﻗـﺪﺍﻣﯽ ﺑـﺮﺍﯼ ﺑـﺎﺯ ﭘـﺲ ﮔـﺮﻓﱳ ﺍﻳـﻦ ﺑﺰﺭﮔﺘـﺮﻳﻦ ﻣﺮﮐـﺰ ﺑﺎﺯﺭﮔـﺎﻧﯽﹺ ﺟﻬـﺎﻧﯽ‬ ‫ﺍﳒﺎﻡ ﻧﺪﺍﺩ‪ .‬ﭼﻮﻧﮑﻪ ﻫﺮﻣﻮﺯ ﺩﺭ ﺁﻥﺯﻣﺎﻥ ﺟـﺰﻭ ﻻﺭﺳـﺘﺎﻥ‪ ،‬ﻭ ﺣـﺎﮐﻢ ﻫﺮﻣـﻮﺯ ﺗـﺎﺑﻊ ﺣـﺎﮐﻢ ﻻﺭ‬ ‫ﺑﻮﺩ‪ ،‬ﺑﻪﻧﻈﺮ ﻣﯽﺭﺳﺪ ﮐـﻪ ﺣـﺎﮐﻢ ﻗﺰﻟﺒـﺎﺵ ﻻﺭ ﺑـﺎ ﺩﺭﻳﺎﻓـﺖ ﺭﺷـﻮﮤ ﮐﻼﻧـﯽ ﺍﺯ ﭘﺮﺗﮕـﺎﻟﯽﻫـﺎ ﺑـﺎ‬

‫ﺗﺼﺮﻑ ﺍﻳﻦ ﺑﻨﺪﺭﮔﺎﻩ ﺗﻮﺳﻂ ﺁ‪‬ﺎ ﻣﻮﺍﻓﻘﺖ ﮐـﺮﺩﻩ ﻭ ﺑـﺎ ﮔﺰﺍﺭﺷـﯽ ﮐـﻪ ﺑـﺮﺍﯼ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬

‫ﻓﺮﺳﺘﺎﺩﻩ ﺑﻪﺍﻭ ﻓﻬﻤﺎﻧﺪﻩ ﮐﻪ ﺳﻨﻴﺎﻥ ﺍﻳﻨﺠﺎ ﺁﺩﻡﺑﺸﻮ ﻧﻴﺴﺘﻨﺪ ﻭ ‪‬ﺘـﺮ ﺍﺳـﺖ ﮐـﻪ ﮔﺮﻓﺘـﺎﺭ ﺩﺳـﺖ‬ ‫ﺑﻴﮕﺎﻧﻪ ﺑﺎﺷﻨﺪ ﺗﺎ ﻧﺴﻠﺸﺎﻥ ﻭﺭﺍﻓﺘﺪ‪ .‬ﭘﺮﺗﮕﺎﻟﯽﻫﺎ ﺑﯽﺩﺭﻧﮓ ﺑﻪ ﺳـﺎﺧﱳ ﻳـﮏ ﺩﮊ ﻣـﺴﺘﺤﮑﻢ‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﻨﺪﺭﮔﺎﻩ ﺍﻗﺪﺍﻡ ﮐﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﻣﺴﻘﻂ ﻭ ﻋ‪‬ﻤـﺎﻥ )ﻳﻌﻨـﯽ ﻋ‪‬ﻤـﺎﻥ ﻭ ﺍﻣـﺎﺭﺍﺕ‪ ‬ﮐﻨـﻮﻧﯽ( ﺭﺍ‬

‫ﮐﻪ ﳘﻴﺸﻪ ﺍﺯ ﺗﻮﺍﺑﻊ ﻫﺮﻣﻮﺯ ﺑﻮﺩ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﻪﺩﻧﺒﺎﻝﹺ ﺁﻥ ﺑـﺮ ﲤـﺎﻡ ﺑﻨـﺎﺩﺭ ﻣﻬـﻢ ﺩﺭﻳـﺎﯼ ﭘـﺎﺭﺱ‬ ‫ﺩﺳﺖ ﻳﺎﻓﺘﻨﺪ‪ .‬ﺷﺶ ﺳﺎﻝ ﭘﺲ ﺍﺯ ﺍﺷﻐﺎﻝ ﻫﺮﻣـﻮﺯ ﳕﺎﻳﻨـﺪﮤ ﺷـﺎﻩ ﭘﺮﺗﮕـﺎﻝ ﺩﺭ ﻫﻨـﺪ ﻭ ﺩﺭﻳـﺎﯼ‬

‫ﭘﺎﺭﺱ ﺑﺮﺳﺮ ﺣﺎﮐﻤﻴﺖ ﺑﺮ ﺩﺭﻳﺎﯼ ﭘﺎﺭﺱ ﺑﺎ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﺬﺍﮐﺮﻩ ﮐﺮﺩ ﻭ ﺑﻪ ﺍﻭ ﻭﻋـﺪﻩ ﺩﺍﺩ‬ ‫ﮐﻪ ﺩﺭ ﺟﻨﮓ ﺑﺮﺿﺪ ﻋﺜﻤﺎﻧﯽ ﺑﻪ ﺍﻭ ﻳﺎﺭﯼ ﺧﻮﺍﻫﺪ ﺭﺳﺎﻧﺪ‪ .‬ﺍﻭ ﺑﺎ ﺍﻳـﻦ ﻭﻋـﺪﮤ ﺩﺭﻭﻏـﻴﻦ ﺳـﻨﺪ‪‬‬

‫ﻣﺎﻟﮑﻴ ــﺖ ﺷ ــﺎﻩ‪ ‬ﭘﺮﺗﮕ ــﺎﻝ ﺑ ــﺮ ﺳ ــﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﻳﺮﺍﻧ ــﯽ ﺩﺭ ﺩﺭﻳ ــﺎﯼ ﭘ ــﺎﺭﺱ ﺭﺍ ﺑ ــﻪﺍﻣ ــﻀﺎﯼ ﺷ ــﺎﻩ‬ ‫ﺍﲰﺎﻋﻴ ــﻞ ﺭﺳ ــﺎﻧﺪ ﻭ ﺑ ــﻪﺣ ــﻀﻮﺭ ﭘﺮﺗﮕ ــﺎﻝ ﺩﺭ ﺩﺭﻳ ــﺎﯼ ﭘ ــﺎﺭﺱ ﻣ ــﺸﺮﻭﻋﻴﺖ ﲞ ــﺸﻴﺪ‪ .‬ﺷ ــﺎﻩ‬

‫ﺍﲰﺎﻋﻴﻞ ﺭﲰ‪‬ﺎ ﺍﳊﺎﻕ ﻫﺮﻣﻮﺯ ﻭ ﺑﻪ ﺗﺒﻊ ﺁﻥ ﮐﻞ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﺟﻨﻮﺑﯽ ﺩﺭﻳﺎﯼ ﭘﺎﺭﺱ ﺑﻪ‬ ‫ﭘﺮﺗﮕﺎﻝ ﺭﺍ ﺑﻪ ﺭﲰﻴﺖ ﺷﻨﺎﺧﺖ‪ ،‬ﻭ ﺁﻟﺒﻮﮐﺮﮎ ﺑﻪﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺗﻌﻬﺪ ﺩﺍﺩ ﮐﻪ ﺑﻪﺍﻭ ﮐﻤﮏ‬ ‫ﮐﻨﺪ ﺗﺎ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ﺷﻴﻌﻪﻧﺸﻴﻦﹺ ﺍﺣﺴﺎﺀ ﻭ ﻗﻄﻴﻒ ﺭﺍ ﻣﺘﺼﺮﻑ ﺷـﻮﺩ ﻭ ﺑـﻪﺍﻭ ﻳـﺎﺭﯼ ﮐﻨـﺪ ﮐـﻪ‬

‫ﻣــﮏﮐــﺮﺍﻥ )ﺑﻠﻮﭼــﺴﺘﺎﻥ( ﺭﺍ ﻧﻴــﺰ ﺑﮕﻴــﺮﺩ‪ .‬ﺑــﻪﺍﻭ ﺗﻌﻬــﺪ ﺩﺍﺩ ﮐــﻪ ﺩﻭ ﺩﻭﻟــﺖ ﭘﺮﺗﮕــﺎﻝ ﻭ ﺍﻳــﺮﺍﻥ‬

‫ﺑﺮﺍﯼ ﺟﻨﮓ ﺑﺎ ﺩﻭﻟﺖ ﻋﺜﻤﺎﻧﯽ ﻣﺘﺤﺪ ﺷﻮﻧﺪ‪ .‬ﭘﺮﺗﮕﺎﻟﻴﺎﻥ ﳎﺎﺯ ﺑﺎﺷـﻨﺪ ﮐـﻪ ﺩﺭ ﻫﺮﻧﻘﻄـﻪ ﺍﺯ‬

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‫‪۳۳۹‬‬ ‫ﺳــﻮﺍﺣﻞ ﺟﻨــﻮﺑﯽﹺ ﺩﺭﻳــﺎﯼ ﭘــﺎﺭﺱ ﮐــﻪ ﻣﺎﻳــﻞ ﺑﺎﺷــﻨﺪ ﺗﺄﺳﻴــﺴﺎﺕ ﺍﻳﺠــﺎﺩ ﮐﻨﻨــﺪ‪ .‬ﭘــﺲ ﺍﺯ ﺍﻳــﻦ‬ ‫ﺗﻮﺍﻓﻘﻨﺎﻣﻪ »ﲝﺮﻳﻦ« )ﺷﺎﻣﻞ ﻗﻄﺮ ﻭ ﺟﺰﻳﺮﮤ ﲝﺮﻳﻦ( ﮐـﻪ ﺍﺯ ﺩﻳﺮﮔﺎﻫـﺎﻥ‪ ‬ﺗـﺎﺭﻳﺦ ﺗـﺎ ﺭﻭﯼ ﮐـﺎﺭ‬ ‫ﲰـﺎ ﺿـﻤﻴﻤﮥ ﳑﺘﻠﮑـﺎﺕ ﺷـﺎﻩ ﭘﺮﺗﮕـﺎﻝ ﺷـﺪ‪.‬‬ ‫ﺁﻣﺪﻥ ﻗﺰﻟﺒﺎﺷﺎﻥ ﲞﺸﯽ ﺍﺯ ﺧﺎﮎ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﺭ ‪‬‬

‫ﭼﻨﺪ ﺳﺎﻝ ﺑﻌﺪ ﺷﻮﺭﺵ ﺑﺰﺭﮒ‪ ‬ﺧﻮﺩﺟﻮﺵﹺ ﻣﺮﺩﻡ ﻫﺮﻣﻮﺯ ﺑﺮﺿﺪ ﺳﺘﻤﻬﺎﯼ ﭘﺮﺗﮕﺎﻟﻴﺎﻥ ﺁﻏـﺎﺯ‬ ‫ﮔﺮﺩﻳﺪ‪ .‬ﭘﺮﺗﮕﺎﻟﻴﺎﻥ ﺁﻥ ﺷﻬﺮ ﺑﺰﺭﮒ ﻭ ﭘﺮﺭﻭﻧﻖ ﺭﺍ ﺑﻪﺁﺗﺶ ﮐﺸﻴﺪﻧﺪ ﻭ ﺷﻬﺮ ﺩﺭ ﺧﻼﻝ ﭼﻬﺎﺭ‬

‫ﺭﻭﺯ ﺁﺗــﺶﺳــﻮﺯﯼﹺ ﺳﺮﺍﺳــﺮﯼ ﺗﺒــﺪﻳﻞ ﺑــﻪ ﺧﺎﮐــﺴﺘﺮ ﺷــﺪ‪ .‬ﺑــﻪ ﺩﻧﺒــﺎﻝ ﺍﻳــﻦ ﺍﻗــﺪﺍﻣﺎﺕ‪ ،‬ﻫﻴﺌــﺖ‬

‫ﺳــﻔﺎﺭﺗﯽ ﺷــﺎﻩ ﭘﺮﺗﮕــﺎﻝ ﺑــﺮﺍﯼ ﻗــﺪﺭﺩﺍﻧﯽ ﺍﺯ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﮐــﻪ ﺩﺭ ﺍﻣــﻮﺭ ﻫﺮﻣــﻮﺯ ﺩﺧﺎﻟــﺖ‬ ‫ﻧﻨﻤـﻮﺩﻩ ﺑـﻮﺩ‪ ،‬ﺍﺯ ﺑﻨـﺪ ﹺﺭ ﮔﹸـﻮﺍ ﺩﺭ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﺑـﻪ ﺍﻳـﺮﺍﻥ ﺁﻣـﺪ ﻭ ﺍﺯ ﺭﺍﻩ ﻫﺮﻣـﻮﺯ ﻭ ﻻﺭ ﻭ ﺷــﻴﺮﺍﺯ ﻭ‬

‫ﺍﺳﭙﻬﺎﻥ ﻭ ﮐﺎﺷﺎﻥ ﻭ ﻗﻢ ﺑﻪ ﴰـﺎﻝ ﺍﻳـﺮﺍﻥ ﺭﻓﺘـﻪ ﺑـﺮ ﮐﺮﺍﻧـﮥ ﺩﺭﻳـﺎﯼ ﻣﺎﺯﻧـﺪﺭﺍﻥ ﺑـﻪ ﺣـﻀﻮﺭ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺭﺳـﻴﺪ‪ .‬ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺁ‪‬ـﺎ ﺭﺍ ﺑـﻪ ﺍﺭﺩﺑﻴـﻞ ﺑـﺮﺩ ﺗـﺎ ﮔﻨﺒـﺪ ﺷـﻴﺦ ﺻـﻔﯽ ﺭﺍ ﺯﻳـﺎﺭﺕ‬

‫ﮐﻨﻨـﺪ‪ ،‬ﻭ ﺍﺯ ﺁﳒــﺎ ﺑـﻪ ﺗﱪﻳــﺰ ﺑـﺮﺩ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺯﻣــﺎﻥ ﺑﻴﻤـﺎﺭﯼ ﺷــﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺷــﺪﺕ ﮔﺮﻓــﺖ‪ ،‬ﻭ‬

‫ﺍﻧﺪﮐﯽ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﻫﻴﺄﺕ ﺳﻔﺎﺭﺗﯽ ﭘـﺲ ﺍﺯ ﲡﺪﻳـﺪ ﻋﻬﺪﻧﺎﻣـﮥ ﻣـﻮﺩﺕ ﺑـﺎ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ‬ ‫ﺗﱪﻳﺰ ﺭﺍ ﺗﺮﮎ ﮐﺮﺩﻧﺪ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺖ‪.‬‬ ‫ﲰــﺎ ﻭ ﮐﺘ ‪‬ﺒــﺎ ﺿــﻤﻴﻤﮥ‬ ‫ﺍﻳــﻦﮔﻮﻧــﻪ‪ ،‬ﺳﺮﺍﺳــﺮ ﺩﺭﻳــﺎﯼ ﭘــﺎﺭﺱ ﺩﺭ ﺯﻣــﺎﻥ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺭ ‪‬‬

‫ﳑﺘﻠﮑ ــﺎﺕ ﭘﺮﺗﮕ ــﺎﻝ ﮔﺮﺩﻳ ــﺪ ﻭ ﮐﻠﻴ ــﮥ ﺑﻨ ــﺪﺭﮔﺎﻫﻬﺎﯼ ﻣﻬ ــﻢ ﺍﺯ ﻋ‪‬ﻤ ــﺎﻥ ﻭ ﻫﺮﻣ ــﻮﺯ ﻭ ﲝ ــﺮﻳﻦ ﺗ ــﺎ‬

‫ﺑﺼﺮﻩ ﺟﻮﻻﻧﮕﺎﻩ ﺁ‪‬ﺎ ﺷﺪ‪ .‬ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺳﻠﻄﮥ ﺍﻳﺮﺍﻥ ﺑﺮ ﺩﺭﻳﺎﯼ ﭘﺎﺭﺱ ﭘﺎﻳـﺎﻥ ﻳﺎﻓـﺖ ﻭ ﭘـﺎﯼ‬

‫ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﺩﺭ ﺍﻳﻦ ﻧﻘﻄﮥ ﺣﺴﺎﺱ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﺎﺯ ﺷﺪ‪ .‬ﭼﻨﺪﯼ ﺑﻌﺪ ﺍﻧﮕﻠﻴﺴﻴﺎﻥ ﺑـﺎ ﺗﻮﺍﻓـﻖ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻣﻴــﺮﺍﺙ ﭘﺮﺗﮕﺎﻟﻴــﺎﻥ ﺩﺭ ﺩﺭﻳــﺎﯼ ﭘــﺎﺭﺱ ﺭﺍ ﺗــﺼﺮﻑ ﮐﺮﺩﻧــﺪ ﻭ ﺻــﺎﺣﺐ ﺍﺧﺘﻴــﺎﺭ‬ ‫ﺍﳓــﺼﺎﺭﯼﹺ ﲡــﺎﺭﺕ ﺩﺭﻳــﺎﻳﯽﹺ ﺟﻨــﻮﺏ ﺍﻳــﺮﺍﻥ ﺷــﺪﻧﺪ ﻭ ﺷــﺮﻭﻉ ﺑــﻪﺩﺧﺎﻟــﺖ ﺩﺭ ﺍﻣــﻮﺭ ﺩﺍﺧﻠــﯽ‬

‫ﺍﻳﺮﺍﻥ ﮐﺮﺩﻧﺪ‪ ،‬ﻭ ﺑﻪﺳﺒﺐ ﺭﻗﺎﺑﺘﺸﺎﻥ ﺑﺎ ﭘﺮﺗﮕـﺎﻟﯽﻫـﺎ ﺑـﻪ ﺷـﺎﻩ ﻋﺒـﺎﺱ ﺍﻭﻝ ﮐﻤـﮏ ﮐﺮﺩﻧـﺪ ﺗـﺎ‬ ‫ﺑﻨﺪﺭ ﻫﺮﻣﻮﺯ ﺭﺍ ﺍﺯ ﭘﺮﺗﮕﺎﻟﻴﺎﻥ ﺑﮕﻴﺮﺩ‪ .‬ﻧﺎﻡ ﺍﻳﻦ ﺑﻨﺪﺭ ﺍﺯ ﺁﻥﭘﺲ ﺑﻨﺪ ﹺﺭ ﻋﺒﺎﺳـﯽ ﺷـﺪ )ﺍﮐﻨـﻮﻥ‬

‫ﺑﻨﺪﺭ ﻋﺒﺎﺱ(‪ .‬ﺷﻬﺮ ﺷﮑﻮﳘﻨﺪ ﻫﺮﻣﻮﺯ ﺩﻳﮕﺮ ﺁﺑﺎﺩﯼ ﻧﺪﺍﺷﺖ ﻭﻟـﯽ ﺳﺮﺍﺳـﺮ ﺑﻨـﺪﺭﮔﺎﻫﻬﺎﯼ‬ ‫ﲰـﺎ ﺑـﻪ ﻋﻨـﻮﺍﻥ ﻣﻴـﺮﺍﺙ ﭘﺮﺗﮕﺎﻟﻴـﺎﻥ‬ ‫ﺩﺭﻳﺎﯼ ﭘﺎﺭﺱ ﺍﺯ ﺩﻣﺎﻏﮥ ﻋ‪‬ﻤﺎﻥ ﺗـﺎ ﺟﺰﻳـﺮﮤ ﲝـﺮﻳﻦ ﺭ ‪‬‬

‫ﺗﻮﺳﻂ ﺷﺎﻩ ﻋﺒﺎﺱ ﺑﻪ ﺍﻧﮕﻠﻴﺴﻴﺎﻥ ﻭﺍﮔﺬﺍﺭ ﮔﺮﺩﻳﺪ ﺗﺎ ﺁ‪‬ﺎ ﺑﻪﺍﻭ ﮐﻤـﮏ ﮐﻨﻨـﺪ ﮐـﻪ ﲞـﺸﯽ ﺍﺯ‬

‫ﺯﻣﻴﻨﻬﺎﯼ ﺍﻳﺮﺍﻥ ﻳﻌﻨﯽ ﳘﺪﺍﻥ ﻭ ﺗﱪﻳﺰ ﺭﺍ ﺍﺯ ﻋﺜﻤﺎﻧﻴﺎﻥ ﺑﺎﺯﭘﺲ ﮔﻴﺮﺩ‪.‬‬

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‫‪۳۴۰‬‬ ‫ﺩﺭ ﺍﻳ ــﺮﺍﻥ ﺍﺯ ﺯﻣ ــﺎﻥ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴ ــﻞ ﺗ ــﺎ ﭘﺎﻳ ــﺎﻥ ﺳ ــﻠﻄﻨﺖ ﻗﺎﺟﺎﺭﻳ ــﺎﻥﹾ )ﺑ ــﻪﺟ ــﺰ ﺩﻭﺭﺍﻥ‬ ‫ﮐﺮﻳﻤﺨﺎﻥ ﺯﻧﺪ( ﺳﺮﻧﻮﺷﺖ ﮐﺸﻮﺭ ﻭ ﻣـﺮﺩﻡﹺ ﻣـﺎ ﺩﺭ ﺩﺳـﺖ ﻗﺰﻟﺒﺎﺷـﺎﻧﯽ ﺑـﻮﺩ ﮐـﻪ ﺩﺭ ﺯﻣـﺎﻥ ﺷـﺎﻩ‬ ‫ﺍﲰﺎﻋﻴﻞ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺑﻪ ﺍﻳﺮﺍﻥ ﮐﻮﭼﺎﻧﺪﻩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﻋﺮ‪‬ﺎﺋﯽ ﮐـﻪ ﺍﺯ ﺯﻣـﺎﻥ‬ ‫ﺷـﺎﻩ ‪‬ﻤﺎﺳــﺐ ﺑــﻪ ﺑﻌــﺪ ﺍﺯ ﺭﻭﺳــﺘﺎﻫﺎﯼ ﺟﻨــﻮﺏﹺ ﻟﺒﻨــﺎﻥ ﺑــﻪﺍﻳــﺮﺍﻥ ﺁﻣﺪﻧــﺪ ﻭ ﺩﺳــﺘﮕﺎﻩ ﺩﻳﻨــﯽ ﺭﺍ‬

‫ﻗﺒﻀﻪ ﮐﺮﺩﻧـﺪ‪ .‬ﺣـﺎﮐﻤﻴﺘﯽ ﮐـﻪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺗـﺸﮑﻴﻞ ﺩﺍﺩﻧـﺪ ﺑـﺮﺍﯼ ﭼﻬﺎﺭﺻـﺪ ﺳـﺎﻝ‬ ‫ﺩﺭ ﮐﺸﻮﺭ ﻣﺎ ﺗﺪﺍﻭﻡ ﺩﺍﺷﺖ ﻭ ﻫﻢ ﮐﺸﻮ ﹺﺭ ﻣﺎ ﺭﺍ ﭘﺎﺭﻩﭘﺎﺭﻩ ﮐﺮﺩﻩ ﺑﻪﮐﺸﻮﺭﯼ ﮐﻢﺗﻮﺍﻥ ﻭ ﻣﻨـﺰﻭﯼ‬

‫ﻭ ﺑ ــﯽﺍﺛـ ــﺮ ﻣﺒـ ــﺪﻝ ﺳـ ــﺎﺧﺖ‪ ،‬ﻭ ﻫـ ــﻢ ﲤ ــﺪﻥ ﻭ ﻓﺮﻫﻨـ ــﮓ ﺍﻳﺮﺍﻧـ ــﯽ ﺭﺍ ﺑـ ــﻪ ‪‬ﺎﻳـ ـﺖ‪ ‬ﺍﳓﻄـ ــﺎﻁ ﻭ‬ ‫ﻋﻘﺐﻣﺎﻧﺪﮔﯽ ﺭﺳﺎﻧﺪ‪.‬‬

‫ﻗﻮﻡ ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﺳﻼﻣﯽ ﺩﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﯼ ‪‬ﻨﺎﻭﺭ ﻣﻮﺳـﻮﻡ ﺑـﻪ »ﺟﻬـﺎﻥ ﺍﺳـﻼﻡ«‬

‫ﻣﻮﻗﻌﻴــﺖ ﻭﻳــﮋﻩﺋــﯽ ﮐــﺴﺐ ﮐــﺮﺩﻩ ﺑــﻮﺩ ﮐــﻪ ﻫــﻴﭻ ﻗــﻮﻡ ﺩﻳﮕــﺮﯼ ﺍﺯ ﺍﻗــﻮﺍﻡ ﻣــﺴﻠﻤﺎﻥ ﻫــﻴﭻﮔــﺎﻩ‬

‫ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑﻮﺩ ﻭ ﺩﻳﮕﺮ ﻫﻢ ﻫﻴﭻﮔﺎﻩ ﻧﺘﻮﺍﻧﺴﺖ ﮐﻪ ﮐﺴﺐ ﮐﻨﺪ‪ .‬ﳘﻴﻦ ﻣﻮﻗﻌﻴﺖ ﻭﻳﮋﻩ ﺳـﺒﺐ‬

‫ﮔــﺴﺘﺮﺵ ﻓﺮﻫﻨــﮓ ﺍﻳﺮﺍﻧــﯽ ﺩﺭ ﲞــﺶ ﺑــﺴﻴﺎﺭ ﻭﺳــﻴﻌﯽ ﺍﺯ ﺟﻬــﺎﻥ ﻣﻮﺳــﻮﻡ ﺑــﻪ ﺍﺳــﻼﻣﯽ ﺷــﺪﻩ‬ ‫ﺑﻮﺩ‪ .‬ﺣﺘﯽ ﺩﺭ ﺯﻣﺎﻥ ﺣﺎﮐﻤﻴـﺖ ﻣﻐـﻮﻻﻥ ﻭ ﺍﻳﻠﺨﺎﻧـﺎﻥ ﻭ ﺗﻴﻤﻮﺭﻳـﺎﻥ ﺑـﺮ ﺍﻳـﺮﺍﻥ ﻫـﻢ ﺍﻳﺮﺍﻧـﯽ ﻧـﻪ‬ ‫ﺗﻨﻬﺎ ﺗﻮﺍﻧﺴﺖ ﮐﻪ ﺍﻳﻦ ﻣﻮﻗﻌﻴﺖ ﺭﺍ ﺣﻔﻆ ﮐﻨﺪ ﺑﻠﮑﻪ ﺁﻥﺭﺍ ﺗﻘﻮﻳﺖ ﻧﻴﺰ ﮐﺮﺩ‪ .‬ﻭﻟـﯽ ﺑـﺎ ﺁﻣـﺪﻥ‬

‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺧﺎﲤﻪ ﺩﺍﺩﻩ ﺷﺪ ﻭ ﺍﻳﺮﺍﻥ ﺑﺮﺍﯼ ﳘﻴﺸﻪ ﻣﻨﺰﻭﯼ ﻭ ﺍﻳﺮﺍﻧﯽ ﺑﻪ ﻳـﮏ‬ ‫ﻣﻠﺖ ﺑﯽﺍﺛﺮ ﺗﺒﺪﻳﻞ ﺷﺪ‪.‬‬

‫ﺩﺭﺁﺳﺘﺎﻧﮥ ﻇﻬﻮﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ،‬ﺍﻳﺮﺍﻥﺯﻣﻴﻦ ﺭﺍ ﭼﻬﺎﺭ ﺣﺎﮐﻤﻴـﺖ ﺳﻴﺎﺳـﯽ ﺩﺭ ﻣﻴـﺎﻥ ﺧـﻮﺩ‬

‫ﺗﻘﺴﻴﻢ ﮐـﺮﺩﻩ ﺑﻮﺩﻧـﺪ‪ .‬ﻣﻨﻄﻘـﮥ ‪‬ﻨـﺎﻭﺭ ‪‬ﻣـﮏﮐﹸـﺮﺍﻥ ﺍﺯﭘـﺸﺖ ﻣﺮﺯﻫـﺎﯼ ﻏﺮﺑـﯽ ﻫﻨـﺪ ﺩﺭ ﺳـﻨﺪ ﻭ‬ ‫ﭘﻨﺠ ـ ــﺎﺏ‪ ،‬ﻳﻌﻨ ـ ــﯽ ﺍﺯ ﮐﻮﻳﺘ ـ ــﻪ ﺩﺭ ﴰ ـ ــﺎﻝ ﺗ ـ ــﺎ ﮐﻼﭼ ـ ــﯽ )ﮐﺮﺍﭼ ـ ــﯽ ﺍﻣ ـ ــﺮﻭﺯﯼ( ﺩﺭ ﺟﻨ ـ ــﻮﺏ ﻭ‬

‫ﮐﺮﺍﻧــﻪﻫــﺎﯼ ﺩﺭﻳــﺎﯼ ﻣــﮏﮐــﺮﺍﻥ ﺩﺭ ﺩﺳــﺖ ﺳــﺮﺩﺍﺭﺍﻥ ﺑﻠــﻮﭺ ﺑــﻮﺩ ﮐــﻪ ﺗــﺎﺑﻊ ﺳــﺮﺩﺍﺭ ﺑــﺰﺭﮒ‬ ‫ﺑﻮﺩﻧﺪ‪ .‬ﺧﺮﺍﺳﺎﻥ ﻭ ﺳ‪‬ﻐﺪ ﻭ ﺧﻮﺍﺭﺯﻡ ﺍﺯ ﺣﺪ ﻓﺮﻏﺎﻧـﻪ ﺗـﺎ ﻃـﺒﺲ ﻭ ﮔﺮﮔـﺎﻥ ﺟـﺰﻭ ﻗﻠﻤـﺮ ﺁﺧـﺮﻳﻦ‬

‫ﺳــﻼﻃﻴﻦ ﺗﻴﻤــﻮﺭﯼ ﺑــﻮﺩ‪ .‬ﺍﻳﻨــﻬﺎ ﻧﻴــﺰ ﺧﻮﺩﺷــﺎﻥ ﺭﺍ ﺷــﺎﻫﺎﻥ ﺍﻳــﺮﺍﻥ ﻣــﯽﻧﺎﻣﻴﺪﻧــﺪ ﻭ ﺗــﺮﻭﻳﺞﮔــﺮ‬ ‫ﲤﺪﻥ ﻭ ﻓﺮﻫﻨـﮓ ﺍﻳﺮﺍﻧـﯽ ﺑﻮﺩﻧـﺪ‪ .‬ﺍﺭﺍﻥ ﻭ ﺷـﺮﻭﺍﻥ )ﺳـﺮﺯﻣﻴﻨﻬﺎﯼ ﺍﻳﺮﺍﻧـﯽﹺ ﴰـﺎﻝ ﺭﻭﺩ ﺍﺭﺱ‬ ‫ﺗﺎ ﮐﻮﻫﻬﺎﯼ ﻗﻔﻘﺎﺯ( ﺯﻳﺮ ﺣﺎﮐﻤﻴﺖ ﺷﺎﻫﺎﻥ ﺍﻳﺮﺍﻧﯽﺗﺒﺎﺭ ﻣﻮﺳﻮﻡ ﺑﻪ ﺷﺮﻭﺍﻧﺸﺎﻩ ﺑـﻮﺩ ﮐـﻪ ﮔﻮﻳـﺎ‬

‫ﺁﺧ ــﺮﻳﻦ ﺑﺎﺯﻣﺎﻧ ــﺪﮔﺎﻥ ﺧﺎﻧ ــﺪﺍﻥ ﺣﮑ ــﻮﻣﺘﮕﺮﺍﻥ ﺩﻭﺭﺍﻥ‪ ‬ﺳﺎﺳ ــﺎﻧﯽ ﺑﻮﺩﻧ ــﺪ‪ .‬ﺑﻘﻴ ــﮥ ﺍﻳ ــﺮﺍﻥ ﺍﺯ‬

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‫‪۳۴۱‬‬ ‫ﮐﺮﺍﻧﻪﻫﺎﯼ ﻏﺮﺑﯽ ﮐـﻮﻳﺮ ﻭ ﺍﺯ ﮔﺮﮔـﺎﻥ ﺗـﺎ ﺳـﻮﺍﺣﻞ ﺩﺭﻳـﺎﯼ ﭘـﺎﺭﺱ ﻭ ﺟﻨـﻮﺏ ﺩﺭﻳـﺎﯼ ﺧـﺰﺭ ﺗـﺎ‬ ‫ﺍﺭﺯﳒﺎﻥ ﻭ ﺩﻳﺎﺭ ﺑﮑﺮ ﻭ ﮐﺮﺩﺳﺘﺎﻥ ﺩﺭ ﺩﺳﺖ ﺷﺎﻫﺎﻥ ﺑﺎﻳﻨﺪﺭﯼ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺧﻮﺩﺷـﺎﻥ ﺭﺍ‬ ‫ﺷــﺎﻫﺎﻥ ﺍﻳــﺮﺍﻥ ﻣــﯽﺧﻮﺍﻧﺪﻧــﺪ‪ .‬ﳎﻤﻮﻋــﮥ ﻗﻠﻤــﺮﻭ ﺍﻳــﻦ ﭼﻬــﺎﺭ ﺣﺎﮐﻤﻴــﺖ ﺭﺍ ﺍﻳــﺮﺍﻥ ﺗــﺎﺭﻳﺨﯽ‬

‫)ﺍﻳﺮﺍﻥﺯﻣﻴﻦ( ﺗﺸﮑﻴﻞ ﻣﯽﺩﺍﺩ‪ .‬ﺍﻳﻦ ﳘﺎﻥ ﺳﺮﺯﻣﻴﻨﯽ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺁﻏﺎﺯ ﭘﻴـﺪﺍﻳﺶ ﭘﺎﺩﺷـﺎﻫﯽ‬

‫ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺎ ﻧﺎﻡ ﺍﻳﺮﺍﻥﺯﻣﻴﻦ ﺷﻨﺎﺧﺘﻪ ﻣﯽﺷﺪ‪ ،‬ﻭ ﺗﺎ ﻭﺍﭘﺴﻴﻦ ﺩﻡ ﺷﺎﻫﻨﺸﺎﻫﯽ ﺳﺎﺳﺎﻧﯽ ﻧـﺎﻡ ﻭ‬

‫ﻫﻮﻳﺖ ﺧﻮﻳﺶ ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺳﻠﻄﮥ ﻋﺮﺏ ﻧﻴﺰ ﺍﻳـﻦ ﺳـﺮﺯﻣﻴﻦ ‪‬ﻨـﺎﻭﺭ ﺑـﻪ ﻫـﺮ‬

‫ﺻﻮﺭﺗﯽ ﮐﻪ ﺍﺩﺍﺭﻩ ﻣﯽﺷﺪ‪ ،‬ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﻭ ﻫﻮﻳﺖ ﺍﻳﺮﺍﻧﯽ ﺩﺍﺷﺖ؛ ﻭ ﮔﺮﭼﻪ ﭘﻴﻮﺳﺘﻪ ﺩﺭ ﻣﻴﺎﻥ‬

‫ﺳﻠﺴﻠﻪﻫﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺳـﺖ ﺑـﻪﺩﺳـﺖ ﻣـﯽﺷـﺪ ﻭ ﻗﻠﻤﺮﻭﻫـﺎﯼ ﺳـﻼﻃﻴﻦ ﺑـﺰﺭﮒ ﻭ ﮐﻮﭼـﮏ‬

‫ﻣﯽﮔﺮﺩﻳﺪ‪ ،‬ﭼﻪ ﺁ‪‬ﺎ ﮐـﻪ ﺩﺭ ﺳـﻐﺪ ﻭ ﺧـﻮﺍﺭﺯﻡ ﻭ ﺑﻠـﺦ ﻭ ﲣﺎﺭﺳـﺘﺎﻥ ﺣﮑﻮﻣـﺖ ﻣـﯽﮐﺮﺩﻧـﺪ‪ ،‬ﻭ‬

‫ﭼﻪ ﺁ‪‬ﺎ ﮐﻪ ﺩﺭ ﺍﺭﺯﳒﺎﻥ ﻭ ﺩﻳﺎﺭ ﺑﮑﺮ ﺑﻮﺩﻧـﺪ ﺧـﻮﺩ ﺭﺍ ﺷـﺎﻩ ﺍﻳـﺮﺍﻥ ﻭ ﻣـﺮﻭﺝ ﻓﺮﻫﻨـﮓ ﻭ ﺯﺑـﺎﻥ‬ ‫ﺍﻳﺮﺍﻧـﯽ ﻣـﯽﺩﺍﻧـﺴﺘﻨﺪ‪ .‬ﺣﺘــﯽ ﺑـﺎﺑ‪‬ﺮ ﺗﻴﻤـﻮﺭﯼ ﮐـﻪ ﺩﺭ ﻓﺮﻏﺎﻧــﻪ )ﻏـﺮﺏ ﻗﺮﻏﻴﺰﺳـﺘﺎﻥ ﺍﻣــﺮﻭﺯﯼ(‬

‫ﺳــﻠﻄﻨﺖ ﻣــﯽﮐــﺮﺩ‪ ،‬ﺧــﻮﺩﺵ ﺭﺍ ﺍﻳﺮﺍﻧــﯽ ﻭ ﺷــﺎﻩ ﺍﻳــﺮﺍﻥ ﻣــﯽﻧﺎﻣﻴــﺪ ﻭ ﺯﺑــﺎﻥ ﺭﲰــﯽ ﺩﺭﺑــﺎﺭﺵ‬

‫ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺑــﻮﺩ‪ .‬ﺍﻳــﻦ ﭘﺎﺩﺷــﺎﻩ ﺑــﻪ ﺯﻭﺩﯼ ﺩﺭﺑﺮﺍﺑــﺮ ﺍﺯﺑــﮏﻫــﺎ ﺷﮑــﺴﺖ ﻳﺎﻓﺘــﻪ ﺑــﻪ ﮐﺎﺑــﻞ‬ ‫ﮔﺮﻳﺨــﺖ ﻭ ﺩﺭ ﺁﻳﻨــﺪﻩ ﺑــﻪ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﺭﻓﺘــﻪ ﺗــﺸﮑﻴﻞ ﺳــﻠﻄﻨﺖ ﺗﻴﻤــﻮﺭﯼ ﻫﻨــﺪ ﺩﺍﺩ ﻭ ﺯﺑــﺎﻥ ﻭ‬

‫ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﺮﻭﻳﺞ ﮐﺮﺩﻩ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪﻫﻨﺪﻭﺳﺘﺎﻥ ﺑﺮﺩ‪.‬‬

‫ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﺑﻴﺴﺖ ﻗﺮﻧﮥ ﭘﻴﺶ ﺍﺯ ﻋﻬﺪ ﺻﻔﻮﯼ ﻓﺮﻫﻨﮓ ﻣﺴﻠﻂ‬

‫ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﻮﺩ‪ ،‬ﻭ ﺿﻤﻦ ﳘﮥ ﻓﺮﺍﺯ ﻭ ﻧﺸﻴﺒﻬﺎﺋﯽ ﮐﻪ ﺍﻳـﺮﺍﻥ ﺩﺭ ﺍﻳـﻦ ﺩﻭﺭﺍﻥ ﺩﺭﺍﺯ ﭘـﺸﺖ ﺳـﺮ‬ ‫‪‬ــﺎﺩ‪ ،‬ﺍﻳــﻦﻓﺮﻫﻨــﮓ ﳘــﻮﺍﺭﻩ ﺳــﻠﻄﮥ ﻣﻌﻨــﻮﯼ ﺧــﻮﻳﺶ ﺭﺍ ﺩﺭﻣﻨﻄﻘــﻪ ﺣﻔــﻆ ﮐــﺮﺩ ﻭ ﭘﻴﻮﺳــﺘﻪ‬

‫ﺑﻪﺳﻮﯼ ﺑﺎﻟﻨﺪﮔﯽ ﻭ ﺷﮑﻮﻩ ﺑﻴﺸﺘﺮ ﺑﻪ ﺟﻠﻮ ﺭﻓﺖ‪ .‬ﺍﻳﺮﺍﻧﯽ ﳘﻴﺸﻪ ﺣﺘـﯽ ﺩﺭ ﺻﺪﺳـﺎﻟﯽ ﮐـﻪ‬

‫ﺯﻳــﺮ ﺳــﻠﻄﮥ ﻋﺮ‪‬ــﺎ ﻣــﯽﺯﻳــﺴﺖ ﺳــﺮﺍﻓﺮﺍﺯﺗﺮﻳﻦ ﻣﻠــﺖ ﺧﺎﻭﺭﻣﻴﺎﻧــﻪ ﺑــﻮﺩ‪ .‬ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺍﺯ‬

‫ﺳــﺪﻩﻫــﺎﯼ ﭼﻬــﺎﺭﻡ ﻭ ﭘــﻨﺠﻢ ﻫﺠــﺮﯼ ﺑــﻪﺑﻌــﺪ ﺯﺑــﺎﻥ ﺭﲰــﯽ ﻓﺮﻫﻨــﮓ ﻭ ﺍﺩﺏ ﲞــﺶ ﺍﻋﻈــﻢ‬

‫ﮐﺸﻮﺭﻫﺎﯼ ﻣﺴﻠﻤﺎﻥﻧﺸﻴﻦ ﺍﺯ ﻓﺮﻏﺎﻧﻪ ﺗﺎ ﻗﻮﻧﻴﻪ ﺑـﻮﺩ‪ ،‬ﻭ ﺩﺭ ﺭﺷـﺪ ﻓﺮﻫﻨـﮓ ﺍﺳـﻼﻣﯽ ﺑـﺎ ﺯﻳـﻮﺭ‬ ‫ﺍﻳﺮﺍﻧ ــﯽ ﺩﺭ ﺍﻳ ــﻦ ﲞ ــﺶ ﺍﺯ ﺧﺎﻭﺭﻣﻴﺎﻧ ــﻪ ﮐﻤ ــﮏ ﮐ ــﺮﺩ‪ .‬ﺑﺎﻟﻨ ــﺪﮔﯽ ﻓﺮﻫﻨ ــﮓ ﻭ ﺯﺑ ــﺎﻥ ﺍﻳ ــﺮﺍﻥ‬

‫ﺍﺳـﻼﻣﯽ ﭼﻨــﺎﻥ ﺑــﻮﺩ ﮐـﻪ ﺗــﺎ ﺳــﺪﮤ ﻫﻔـﺘﻢ ﻫﺠــﺮﯼ ﺯﺑــﺎﻥ ﻭ ﺍﺩﺑﻴـﺎﺕ ﭘﺎﺭﺳــﯽ ﺣﺘــﯽ ﺩﺭ ﺟﻨــﻮﺏ‬ ‫ﺷﺮﻕ ﺁﺳـﻴﺎ ﻭ ﺩﺭ ﻣﻨـﺎﻃﻖ ﺩﻭﺭﺍﻓﺘـﺎﺩﻩﺋـﯽ ﭼـﻮﻥ ﺟـﺎﻭﻩ ﻭ ﻫـﺮ ﺟـﺎﯼ ﺩﻳﮕـﺮ ﮐـﻪ ﻣـﺴﻠﻤﺎﻥ ﻭﺟـﻮﺩ‬

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‫‪۳۴۲‬‬ ‫ﺩﺍﺷﺖ ﺭﻭﺍﺝ ﻳﺎﻓﺖ‪ .‬ﺍﺯ ﺍﻭﺍﺧﺮ ﺳﺪﮤ ﭼﻬﺎﺭﻡ ﻫﺠﺮﯼ ﺑﻪﺑﻌﺪ ﺍﺳﻼﻡﹺ ﺁﺯﺍﺩﺍﻧـﺪﻳﺶﹺ ﻣﺒﺘﻨـﯽ ﺑـﺮ‬ ‫ﻣﺬﻫﺐ ﺍﺑﻮﺣﻨﻴﻔـﻪ ﺑـﺎ ﭘﻴﺮﺍﻳـﻪﻫـﺎﯼ ﺧﺮﺩﮔﺮﺍﻳـﯽﹺ ﻣﮑﺘـﺐ ﻣﻌﺘﺰﻟـﻪ ﮐـﻪ ﺍﺳـﻼﻡﹺ ﻋﻤـﺪﮤ ﺍﻳﺮﺍﻧﻴـﺎﻥ‬ ‫ﺑﻮﺩ ﺩﻭﺷﺎﺩﻭﺵ ﺑﺎ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﺁﻥ ﺳـﺮﺯﻣﻴﻨﻬﺎﯼ ﺩﻭﺭﺩﺳـﺖ ﮔـﺴﺘﺮﺵ ﻣـﯽﻳﺎﻓـﺖ؛ ﻭ ﺍﺯ‬

‫ﺍﻳــﻦﺭﻭ ﺍﺳــﺖ ﮐــﻪ ﻣــﯽﺑﻴﻨــﻴﻢ ﻣــﺴﻠﻤﺎﻥ ﺷــﺪﮔﺎﻥ ﻫﻨــﺪ ﻭ ﭼــﻴﻦ ﻭ ﺗﺮﮐــﺴﺘﺎﻥ ﻭ ﺑﻨﮕــﺎﻝ ﻭ ﺩﻳﮕــﺮ‬ ‫ﻧﻘــﺎﻁ ﺷــﺮﻕ ﺁﺳــﻴﺎ ﻣﺬﻫﺒــﺸﺎﻥ ﻣــﺬﻫﺐ ﺣﻨﻔــﯽ‪ ،‬ﻳﻌﻨــﯽ ﺍﺳــﻼﻡ ﺍﻳﺮﺍﻧــﯽ ﻭ ﺍﺳــﻼﻡ ﻣــﺪﺍﺭﺍﮔﺮﯼ‬

‫ﺍﺳﺖ ﮐﻪ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺗﺸﮑﻴﻞ ﺳـﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺩﻳـﻦﹺ ﺍﮐﺜﺮﻳـﺖ‪ ‬ﻣﻄﻠـﻖﹺ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﻣـﺴﻠﻤﺎﻥ‬ ‫ﺑﻮﺩ‪ .‬ﻫﺮﺟـﺎ ﮐـﻪ ﲤـﺪﻥ‪ ‬ﻭ ﻓﺮﻫﻨـﮓ ﺍﻳﺮﺍﻧـﯽ ﺭﻓـﺖ ﺍﺳـﻼﻡ ﺍﻳﺮﺍﻧـﯽ ﻭ ﺯﺑـﺎﻥ‪ ‬ﺍﻳﺮﺍﻧـﯽ ﻧﻴـﺰ ﺑـﺎ ﺁﻥ‬

‫ﺭﻓــﺖ‪ .‬ﺩﺭ ﺳــﺪﮤ ﻫﻔــﺘﻢ ﻫﺠــﺮﯼ ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺯﺑــﺎﻥ ﺷــﺮﻉ ﻭ ﺍﺩﺑﻴــﺎﺕ ﺩﺭ ﺩﻫﻠــﯽ ﻭ ﻻﻫــﻮﺭ ﻭ‬ ‫ﺣﻴــﺪﺭﺁﺑﺎﺩ ﻭ ﺑﻨﮕــﺎﻝ ﺑــﻮﺩ‪ ،‬ﻭ ﺳﺨﻨــﺴﺮﺍﻳﺎﻥ ﭘﺎﺭﺳــﯽﮔــﻮﯼ ﺩﺭ ﺍﻳــﻦ ﺳــﺮﺯﻣﻴﻨﻬﺎ ﻳــﮏ ﺍﻳــﺮﺍﻥ‬ ‫ﺩﻳﮕﺮﯼ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧـﺪ ﮐـﻪ ﲞـﺶ ﺍﻋﻈـﻢ ﻋﻨﺎﺻـﺮ ﻓﺮﻫﻨـﮓ ﺍﻳﺮﺍﻧـﯽ ﺭﺍ ﺑـﻪﺧـﻮﺩ‬

‫ﺟــﺬﺏ ﮐــﺮﺩﻩ ﺑــﻮﺩ‪ ،‬ﻭ ﭘﺎﺭﺳــﯽﺩﺍﻧــﯽ ﻭ ﭘﺎﺭﺳــﯽﮔــﻮﻳﯽ ﺑﺰﺭﮔﺘــﺮﻳﻦ ﺍﻓﺘﺨــﺎﺭ ﴰــﺮﺩﻩ ﻣــﯽﺷــﺪ‪.‬‬

‫ﻳﮏ ﺷﺎﻋﺮ ﻫﻨﺪﯼ ﺳـﺪﮤ ﻫﻔـﺘﻢ ﻫﺠـﺮﯼ ﺑـﻪﻧـﺎﻡ ﺗـﺎﺝﺍﻟـﺪﻳﻦ ﺳـﻨﮕﺮﻳﺰﻩ ﺑـﺎ ﺍﻓﺘﺨـﺎﺭ ﺍﺯ ﺍﻳـﻦ‬

‫ﻳﺎﺩ ﻣﯽﮐﻨﺪ ﮐﻪ ﻫﻨﺪﯼ ﺍﺳﺖ ﻭﻟﯽ ﺑﻪ ﺁﺩﺍﺏ ﺍﻳﺮﺍﻧﯽ ﻣﺰﻳﻦ ﺍﺳﺖ‪:‬‬ ‫ﻣﻮﻟﺪ ﻭ ﻣﻨﺸﺄ ﺑﺒﻴﻦ ﺩﺭﺧﺎﮎ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻣﺮﺍ‬ ‫ﻧﻈـﻢ ﻭ ﻧﺜـﺮﻡ ﺑﻴﻦ ﮐﻪ ﺑﺎ ﺁﺏ ﺧﺮﺍﺳــﺎﻥ ﺁﻣـﺪﻩ‬ ‫ﺧ ﹶﻠﺠـ ــﯽ ﺩﺭ ﻫﻨﺪﻭﺳـ ــﺘﺎﻥ ﺍﺩﺏ ﭘﺎﺭﺳـ ــﯽ ﺭﺷـ ــﺪ ﺑـ ــﺴﻴﺎﺭ ﺩﺍﺷـ ــﺖ ﻭ‬ ‫ﺩﺭﻋﻬـ ــﺪ ﺳـ ــﻼﻃﻴﻦ ‪‬‬ ‫ﺷﺎﻋﺮﺍﻥ ﻭ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺑﺰﺭﮔﯽ ﺩﺭ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﭘﺎ ﺑﻪ ﻋﺮﺻﮥ ﺍﺩﺏ ‪‬ﺎﺩﻧﺪ ﮐﻪ ﺍﻣﻴﺮﺧـﺴﺮﻭ‬ ‫ﺩﻫﻠـﻮﯼ ﻳـﮏ ﳕﻮﻧــﻪ ﺍﺯ ﺁ‪‬ـﺎ ﺍﺳــﺖ‪ .‬ﺷـﺎﻳﺪ ﺑﺮﺧـﯽ ﺍﺯ ﺧﻮﺍﻧﻨــﺪﮔﺎﻥ ﺍﻳـﻦ ﮐﺘــﺎﺏ ﻧﺪﺍﻧﻨـﺪ ﮐــﻪ‬

‫ﳔــﺴﺘﻴﻦ ﺍﺛــﺮ ﻧﺜــﺮﯼﹺ ﺻــﻮﻓﻴﺎﻧﻪ ﺑــﻪ ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﻣﻮﺳــﻮﻡ ﺑــﻪ »ﮐــﺸﻒ ﺍﶈﺠــﻮﺏ« ﺩﺭ‬ ‫ﻫﻨﺪﻭﺳــﺘﺎﻥ ﺗــﺄﻟﻴﻒ ﺷــﺪﻩ؛ ﻳــﺎ ﺷــﺎﻳﺪ ﻧﺪﺍﻧﻨــﺪ ﮐــﻪ »ﺩﻳــﻮﺍﻥ ﻋﺮﺍﻗــﯽ« ﺩﺭ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﺳــﺮﻭﺩﻩ‬

‫ﺷ ــﺪﻩ ﺍﺳ ــﺖ؛ ﻳ ــﺎ ﺷ ــﺎﻳﺪ ﻧﺪﺍﻧﻨ ــﺪ ﮐ ــﻪ ﻭﺍﮊﻩﻧﺎﻣ ــﻪﻫ ــﺎﯼ ﮐﻼﺳ ــﻴﮏ ﭘﺎﺭﺳ ــﯽ ﺑ ــﻪ ﭘﺎﺭﺳ ــﯽ ﺭﺍ ﺩﺭ‬ ‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩﺍﻧﺪ‪.‬‬

‫ﺟــﻼﻝﺍﻟــﺪﻳﻦ ﻓﻴــﺮﻭﺯ ﺧﻠﺠــﯽ ﮐــﻪ ﺩﺭﺁﺳــﺘﺎﻧﮥ ﲪﻠــﮥ ﻣﻐــﻮﻝ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﺑــﺮ ﻫﻨﺪﻭﺳــﺘﺎﻥ‬

‫ﺳـ ــﻠﻄﻨﺖ ﻣـ ــﯽﮐـ ــﺮﺩﻩ ﻳـ ــﮏ ﳕﻮﻧـ ــﻪ ﺍﺯ ﺷ ــﺎﻫﺎﻥ ﺗـ ــﺮﮎﺗﺒـ ــﺎ ﹺﺭ ﺍﻳﺮﺍﻧـ ــﯽﺯﺑـ ــﺎﻥ‪ ‬ﺍﺩﺏﺩﻭﺳـ ــﺖ ﻭ‬

‫ﭘﺎﺭﺳــﯽﺳــﺮﺍﯼ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﺍﺳــﺖ‪ .‬ﻳــﮏ ﺭﺑــﺎﻋﯽ ﺍﻭ ﺑــﻪ ﻣﻨﺎﺳــﺒﺖ ﺑﻨــﺎﯼ ﮐــﺎﺧﯽ ﺩﺭ ﺩﻫﻠــﯽ‬

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‫‪۳۴۳‬‬ ‫ﻧﺸﺎﻧﮕﺮ ﺗﻮﺍﺿﻊ ﻭ ﺍﻧﺴﺎﻧﻴﺖ ﺍﻳﻦ ﻣﺮﺩ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ‪:‬‬ ‫ﺁﻥ ﺭﺍ ﮐــﻪ ﻗ ــﺪﻡ ﺑﺮ ﺳـ ـ ﹺﺮ ﮔــﺮﺩﻭﻥ ﺳـ ـ ــﺎﻳ ــﺪ ﺍﺯ ﺗﻮﺩﮤ ﺳﻨﮓ ﻭ ﮔﻞ ﭼـﻪ ﻗــﺪﺭ ﺍﻓـ ـﺰﺍﻳ ــﺪ‬ ‫ﺍﻳﻦﺳﻨﮓ‪ ‬ﺷﮑﺴﺘﻪ ﺯﺁﻥ ‪‬ﺎﺩﻳﻢ ﺩﺭﺳﺖ ﺑـ ــﺎﺷـ ـ ـ ـ ــﺪ ﮐ ــﻪ ﺩﻝ ﺷﮑﺴ ــﺘﻪﺋﯽ ﺁﺳ ـ ــﺎﻳــﺪ‬ ‫ﺩﺭ ﺍﻳ ــﻦ ﺑ ــﺎﺭﻩ ﮐ ــﻪ ﺗﻮﺟ ــﻪ ﻋﻤ ــﻮﻣﯽ ﻣﺮﺍﮐ ــﺰ ﻭ ﳏﺎﻓ ــﻞ ﻋﻠﻤ ــﯽ ﻭ ﺍﺩﺑ ــﯽ ﺩﺭ ﮐ ــﺸﻮﺭﻫﺎﯼ‬ ‫ﺍﺳــﻼﻣﯽ ﺩﺭ ﺍﻗ ـﺼٰﯽﻧﻘــﺎﻁ‪ ‬ﺟﻬــﺎﻥ ﺗــﺎ ﭘــﻴﺶ ﺍﺯ ﻋﻬــﺪ ﺻــﻔﻮﯼ ﻣﻌﻄــﻮﻑ ﺑــﻪ ﺍﻳــﺮﺍﻥ ﺑــﻮﺩﻩ‪ ،‬ﻭ‬

‫ﻓﺮﻫﻨ ــﮓ ﺍﻳﺮﺍﻧ ــﯽ ﳘ ــﻮﺍﺭﻩ ﺩﺭ ﺷ ــﺮﻕ ﻭ ﻏ ــﺮﺏ ﺩﺭ ﺣ ــﺎﻝ ﮔ ــﺴﺘﺮﺵ ﺑ ــﻮﺩﻩ ﺍﺳ ــﺖ‪ ،‬ﺷ ــﻮﺍﻫﺪ‬ ‫ﺑﺴﻴﺎﺭﯼ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺟﺎﯼ ﺳﺨﻦ ﺍﺯ ﺁﻥ ﺩﺭ ﺍﻳﻦ ﺩﻓﺘـﺮ ﻧﻴـﺴﺖ‪ .‬ﺩﺍﺳـﺘﺎﻥ ﺩﻋـﻮﺕ ﮐـﺮﺩﻥ‬

‫ﺷـ ــﺎﻩ ﺑﻨﮕـ ــﺎﻝ )ﺳـ ــﻠﻄﺎﻥ ﻏﻴـ ــﺎﺙ ﺍﻟـ ــﺪﻳﻦ( ﺍﺯ ﺣـ ــﺎﻓﻆ ﺷـ ــﻴﺮﺍﺯﯼ ﺑـ ــﻪ ﺑﻨﮕـ ــﺎﻝ‪ ،‬ﮐـ ــﻪ ﻧـ ــﺸﺎﻧﮕﺮ‬ ‫ﮔﺴﺘﺮﺩﮔﯽ ﺩﺍﻣﻨﮥ ﺷﻌﺎﻉ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﺩﻭﺭﺗﺮﻳﻦ ﻧﻘﺎﻁ ﺟﻬﺎﻥ ﺍﺳﻼﻣﯽ ﺍﺳﺖ ﺭﺍ ﳘﻪ‬

‫ﺷﻨﻴﺪﻩﺍﻳﻢ‪ ،‬ﻭ ﻏﺰﻟﯽ ﮐﻪ ﺣﺎﻓﻆ ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺍﻳﻦ ﺩﻋﻮﺕ ﺳﺮﻭﺩﻩ ﺭﺍ ﺧﻮﺍﻧﺪﻩﺍﻳﻢ‪:‬‬ ‫ﺳﺎﻗﯽ ﺣﺪﻳﺚ ﺳﺮﻭ ﻭ ﮔـﻞ ﻭ ﻻﻟـﻪ ﻣـﯽ ﺭﻭﺩ‬

‫ﻭﺍﻳـ ــﻦ ﲝـ ــﺚ ﺑـ ــﺎ ﺛﻼﺛـ ــﮥ ﻏـ ــﺴﺎﻟﻪ ﻣـ ــﯽﺭﻭﺩ‬

‫ﻣﯽ ﺩﻩ ﮐﻪ ﻧﻮﻋﺮﻭﺱﹺ ‪‬ﻦ ﺣﺪ‪ ‬ﺣﺴﻦ ﻳﺎﻓﺖ‬

‫ﮐــﺎﺭ ‪ ،‬ﺍﻳــﻦ ﺯﻣــﺎﻥ ﺯ ﺻــﻨﻌﺖ ﺩﻻﻟــﻪ ﻣــﯽﺭﻭﺩ‬

‫ﺷﮑﺮﺷـ ــﮑﻦ ﺷـ ــﻮﻧﺪ ﳘـ ــﻪ ﻃﻮﻃﻴـ ــﺎﻥ ﻫﻨـ ــﺪ‬

‫ﺯﺍﻳـﻦ ﻗﻨـﺪ ﭘﺎﺭﺳـﯽ ﮐــﻪ ﺑـﻪ ﺑﻨﮕﺎﻟـﻪ ﻣــﯽ ﺭﻭﺩ‬

‫ﻃﯽ ﻣﮑﺎﻥ ﺑﺒـﻴﻦ ﻭ ﺯﻣـﺎﻥ ﺩﺭ ﺳـﻠﻮﮎ ﺷـﻌﺮ‬

‫ﮐﺎﻳﻦﻃﻔﻞﹺﻳﮏﺷﺒﯽ ﺭﻩ ﺻﺪﺳـﺎﻟﻪ ﻣـﯽﺭﻭﺩ‬

‫ﺍﺯ ﺭﻩ ﻣــﺮﻭ ﺑــﻪ ﻋــﺸﻮﮤ ﺩﻧﻴــﺎ ﮐــﻪ ﺍﻳــﻦ ﻋﺠــﻮﺯ‬

‫ﻣﮑ ـ ــﺎﺭﻩ ﻣ ـ ــﯽ ﻧ ـ ــﺸﻴﻨﺪ ﻭ ﳏﺘﺎﻟ ـ ــﻪ ﻣ ـ ــﯽﺭﻭﺩ‬

‫ﺑـ ـ ــﺎﺩ ‪‬ـ ـ ــﺎﺭ ﻣ ـ ـ ــﯽ ﻭﺯﺩ ﺍﺯ ﮔﻠـ ـ ــﺴﺘﺎﻥ ﺷ ـ ـ ــﺎﻩ‬

‫ﻭﺍﺯ ﮊﺍﻟـ ـ ـﻪ ﺑـ ـ ــﺎﺩﻩ ﺩﺭ ﻗـ ـ ــﺪﺡ ﻻﻟـ ـ ــﻪ ﻣـ ـ ــﯽﺭﻭﺩ‬

‫ﺁﻥ ﭼـ ـ ــﺸﻢ ﺟﺎﻭﺩﺍﻧـ ـ ــﮥ ﺯﺍﻫـ ـ ــﺪﻓﺮﻳﺐ ﺑـ ـ ــﻴﻦ‬

‫ﺣﺎﻓﻆ ﺯﺷﻮﻕ ﳎﻠﺲ ﺳﻠﻄﺎﻥﻏﻴﺎﺙﺩﻳﻦ‬

‫ﮐــﻪ ﺍﹾﺵ ﮐــﺎﺭﻭﺍﻥ ﺣــﺴﻦ ﺯ ﺩﻧﺒﺎﻟــﻪ ﻣــﯽﺭﻭﺩ‬

‫ﻏﺎﻓ ــﻞ ﻣﺸــﻮ ﮐـ ـ ــﻪ ﮐﺎﺭ ﺗﻮ ﺍﺯ ﻧﺎﻟ ــﻪ ﻣــﯽ ﺭﻭﺩ‬

‫ﺩﺭ ﺳﺪﻩﻫـﺎﯼ ﻫﻔـﺘﻢ ﺗـﺎ ﺩﻫـﻢ ﻫﺠـﺮﯼ ﺍﺩﺏ ﻭ ﻓﺮﻫﻨـﮓ ﺍﻳﺮﺍﻧـﯽ ﺩﺭ ﺷـﺒﻪ ﻗـﺎﺭﮤ ﻫﻨـﺪ ﺑـﻪ‬

‫ﺷﮑﻮﻩ ﺑﺴﻴﺎﺭ ﺯﻳـﺎﺩﯼ ﺩﺳـﺖ ﻳﺎﻓـﺖ‪ ،‬ﻭ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳـﻠﻄﻨﺖ ﺧﺎﻧـﺪﺍﻥ ﺑـﺎﺑﺮﯼ ﺑـﻪﺍﻭﺝ ﺷـﮑﻮﻩ‬

‫ﺭﺳﻴﺪ‪ .‬ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﺍﺯ ﺑﺎﺑ‪‬ﺮ ﻳـﺎﺩ ﮐـﺮﺩﻳﻢ ﮐـﻪ ﻓﺮﻏﺎﻧـﻪ ﺭﺍ ﺍﺯ ﺩﺳـﺖ ﺩﺍﺩ ﻭ ﺑـﻪﮐﺎﺑـﻞ ﺭﻓـﺖ‪ .‬ﺍﻭ‬ ‫ﮐ ــﻪ ﺑ ــﺴﻴﺎﺭ ﺑﻠﻨ ــﺪﭘﺮﻭﺍﺯ ﺑ ــﻮﺩ ﺑ ــﻪ ﺩﺍﺷ ــﱳ ﮐﺎﺑﻠ ــﺴﺘﺎﻥ ﻗﻨﺎﻋ ــﺖ ﻧﻮﺭﺯﻳ ــﺪ‪ .‬ﺍﻭ ﺩﺭ ﺳ ــﺎﻝ ‪۹۰۴‬ﺥ‬

‫ﺑ ــﻪﻫﻨﺪﻭﺳ ــﺘﺎﻥ ﻟ ــﺸﮑﺮ ﮐ ــﺸﻴﺪ‪ ،‬ﴰ ــﺎﻝ ﻫﻨﺪﻭﺳ ــﺘﺎﻥ ﺭﺍ ﺩﺭ ﺧ ــﻼﻝ ﻣ ــﺪﺕ ﮐﻮﺗ ــﺎﻫﯽ ﮔﺮﻓﺘ ــﻪ‬ ‫ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺖ ﺩﺍﺩ‪ .‬ﺑﺎﺑﺮ ﺯﻧﺪﮔﯽ ﭘﺮﻣﺎﺟﺮﺍﺋﯽ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻭ ﺷـﺮﺡ ﺯﻧـﺪﮔﯽ ﺧـﻮﺩﺵ‬

‫ﺭﺍ ﺑﻪ ﺍﻧﺸﺎﯼ ﺭﻭﺍﻧﯽ ﺩﺭ ﮐﺘﺎﺑﯽ ﻧﻮﺷﺘﻪ ﮐﻪ ﻣﱳ ﺁﻥ ﺍﮐﻨﻮﻥ ﺑﻪﭘﺎﺭﺳﯽ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ‪ .‬ﭘـﺲ‬

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‫‪۳۴۴‬‬ ‫ﺍﺯ ﺍﻭ ﭘﺴﺮ ﻭ ﺟﺎﻧﺸﻴﻨﺶ ﳘـﺎﻳﻮﻥ ﺳﺮﺍﺳـﺮ ﻫﻨﺪﻭﺳـﺘﺎﻥ ﺭﺍ ﺑـﻪﺗـﺼﺮﻑ ﺩﺭﺁﻭﺭﺩ‪ .‬ﺳـﻠﻄﻨﺘﯽ ﮐـﻪ‬ ‫ﺍﻳﻦ ﭘﺪﺭ ﻭ ﭘـﺴﺮ ﺗـﺸﮑﻴﻞ ﺩﺍﺩﻧـﺪ ﺍﺳـﺎﺱ ﻭ ﺑﻨﻴـﺎﺩﺵ ﺑـﺮ ﻓﺮﻫﻨـﮓ ﺍﻳﺮﺍﻧـﯽ ‪‬ـﺎﺩﻩ ﺷـﺪﻩ ﺑـﻮﺩ‪،‬‬ ‫ﻣﻠﺠﺄ ﻭ ﻣﺄﻭﺍﯼ ﺩﺍﻧﺶﻭﺭﺍﻥ‪ ‬ﺍﻳﺮﺍﻧﯽﹺ ﮔﺮﻳﺨﺘﻪ ﺍﺯ ﺗﻴﻎ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻮﺩ‪» .‬ﺷﺎﻫﻨﺸﺎﻩ ﺍﮐﱪ« ﭘـﺴﺮ‬

‫ﻭ ﺟﺎﻧــﺸﻴﻦﹺ ﳘــﺎﻳﻮﻥ ﭼﻨــﺪﺍﻥ ﺑــﻪﻓﺮﻫﻨــﮓ ﺑﺎﺳــﺘﺎﻧﯽ ﺍﻳــﺮﺍﻥ ﻋﻼﻗــﻪ ﺩﺍﺷــﺖ ﮐــﻪ ﺩﺳــﺘﻮﺭ ﺩﺍﺩ‬

‫ﺁﺋﻴﻦ ﻧﻮﺭ ﻭ ﭘﺮﺳﺘﺶ ﻣﻬﺮ ﺍﺣﻴﺎﺀ ﮔﺮﺩﺩ‪ ،‬ﻭ ﺁﻥﺭﺍ »ﺩﻳـﻦ ﺍ ٰﻟﻬـﯽ« ﻧﺎﻣﻴـﺪ ﮐـﻪ ﺩﺍﺳـﺘﺎﻥ ﻣﻔـﺼﻠﯽ‬

‫ﺩﺍﺭﺩ‪ .‬ﺍﻭ ﺗﺼﻤﻴﻢ ﺩﺍﺷﺖ ﮐﻪ ﺩﻳـﻦ ﺍ ٰﻟﻬـﯽ ﺭﺍ ﺩﺭ ﻫﻨﺪﻭﺳـﺘﺎﻥ ﺩﻳـﻦ ﺭﲰـﯽ ﺍﻋـﻼﻡ ﮐﻨـﺪ‪ ،‬ﻭﻟـﯽ‬

‫ﺍﺟــﻞ ﺑــﻪﺍﻭ ﻣﻬﻠــﺖ ﻧــﺪﺍﺩ‪ .‬ﭘــﺴﺮ ﻭ ﺟﺎﻧــﺸﻴﻨﺶ »ﺷﺎﻫﻨــﺸﺎﻩ ﺟﻬــﺎﻧﮕﻴﺮ« ﮔﺮﭼــﻪ ﺩﻳــﻦ ﺍﳍ ـﯽﹺ‬

‫ﭘــﺪﺭﺵ ﺭﺍ ﻣﻨــﺴﻮﺥ ﮐــﺮﺩﻩ ﺑــﻪ ﺍﺳــﻼﻡ ﺑﺮﮔــﺸﺖ ﻭﻟــﯽ ﻓﺮﻫﻨــﮓ ﺍﻳﺮﺍﻧــﯽ ﭼﻨــﺎﻥ ﺩﺭ ﺍﻭ ﺭﺳــﻮﺥ‬

‫ﻳﺎﻓﺘ ــﻪ ﺑ ــﻮﺩ ﮐ ــﻪ ﺯﻥ ﻭ ﻣ ــﺮﺩ ﺭﺍ ﺩﺍﺭﺍﯼ ﺣﻘ ــﻮﻕ ﻣ ــﺴﺎﻭﯼ ﻣ ــﯽﺩﺍﻧ ــﺴﺖ‪ ،‬ﻭ ﺷ ــﻬﺒﺎﻧﻮﻳﺶ »ﻧ ــﻮﺭ‬

‫ﺟﻬ ــﺎﻥ« ﺭﺍ ﺷ ــﺮﻳﮏ ﺳ ــﻠﻄﻨﺖ ﺧ ــﻮﻳﺶ ﮐ ــﺮﺩﻩ ﺑ ــﻪﻧ ــﺎﻣﺶ ﺳ ــﮑﻪ ﺯﺩ ﻭ ﺭﻭﯼ ﺳ ــﮑﻪﺍﺵ ﺍﻳ ــﻦ‬ ‫ﻋﺒﺎﺭﺕ ﺭﺍ ﻧﻘﺶ ﮐﺮﺩ‪:‬‬ ‫ﺑﻪﺣﮑ ﹺﻢ ﺷﺎﻩ ﺟﻬﺎﻧﮕﻴﺮ ﻳﺎﻓﺖ ﺻﺪ ﺯﻳﻮﺭ ﺑﻪﻧـﺎﻡ ﻧـﻮﺭﹺﺟﻬـ ــﺎﻥ‪ ،‬ﭘﺎﺩﺷـ ــﺎﻩ ﺑﻴﮕـﻢ‪ ،‬ﺯﺭ‬

‫ﮔﺴﺘﺮﺵ ﻓﺮﻫﻨﮓ ﻭ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ‪ ‬ﺩﻭﺭﺍﻥ ﺩﺭﺍﺯﻣﺪﺕ‪ ‬ﺧﺎﻧﺪﺍﻥ ﺑﺎﺑﺮﯼ‬ ‫ﭼﻨ ــﺪﺍﻥ ﺑـ ــﻮﺩ ﮐ ــﻪ ﻫﻨﺪﻭﺳـ ــﺘﺎﻥ ﻧ ــﺎﻡﹺ »ﺍﻳـ ــﺮﺍﻥ ﺻ ــﻐﻴﺮ« ﮔﺮﻓـ ــﺖ‪ .‬ﺩﻭﺭﺍﻥ ﺷ ــﺎﻫﺠﻬﺎﻥ ﭘـ ــﺴﺮ‬

‫ﺟﻬﺎﻧﮕﻴﺮ ﺷﮑﻮﳘﻨﺪﺗﺮﻳﻦ ﺩﻭﺭﺍﻥ ﺧﺎﻧﺪﺍﻥ ﺑﺎﺑﺮﯼ ﺍﺳﺖ‪ .‬ﻋﻤﺎﺭ‪‬ﺎﯼ ﺑﺎﺷﮑﻮﻩ ﺗﺎﺝﳏﻞ‬

‫ﻭ ﻣــﻮﺗﯽ ﻣــﺴﺠﺪ ﻭ ﭼﻨــﺪﻳﻦ ﺑﻨــﺎﯼ ﺑﺎﺷــﮑﻮﻩ ﺩﻳﮕــﺮ ﮐــﻪ ﻫﻨــﻮﺯ ﺟــﻮﺍﻥﺍﻧــﺪ ﺍﺯ ﺳــﺎﺧﺘﻪﻫــﺎﯼ ﺍﻭ‬ ‫ﺍﺳﺖ‪.‬‬

‫ﻣﻨﻈــﻮﺭ ﺁﻧﮑــﻪ ﺩﺭ ﺩﻭﺭﺍﻧــﯽ ﮐــﻪ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﺍﻳــﺮﺍﻥ ﲤــﺪﻥ ﻭ ﻓﺮﻫﻨــﮓ ﺍﻳﺮﺍﻧــﯽ ﺭﺍ ﺑــﺎ‬

‫ﺟﻬﺎﻟﺘــﺸﺎﻥ ﻧــﺸﺎﻧﻪ ﮔﺮﻓﺘــﻪ ﺑﻮﺩﻧــﺪ‪ ،‬ﲤــﺪﻥ ﻭ ﻓﺮﻫﻨــﮓ ﺍﻳﺮﺍﻧــﯽ ﺩﺭ ﺟــﺎﯼ ﺩﻳﮕــﺮﯼ ﺍﺯ ﺟﻬــﺎﻥ‬ ‫ﮐﺮﻳﺸﻤﺎﯼ ﺧﻮﻳﺶ ﺭﺍ ﻇﺎﻫﺮ ﮐﺮﺩ‪ .‬ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﻄﻨﺖ ﺷﺎﻫﻨﺸﺎﻩ ﺍﮐﱪ ﮐﺘﺎﲞﺎﻧﻪﻫـﺎﯼ ﻋﻈـﻴﻢ‬

‫ﻫﻨــﺪ ﻣﺎﻻﻣــﺎﻝ ﺍﺯ ﮐﺘﺎ‪‬ــﺎﯼ ﭘﺎﺭﺳــﯽ ﺷــﺪ ﮐــﻪ ﺗﻮﺳــﻂ ﺩﻫﻬــﺎ ﺧﻄــﺎﻁ ﻭ ﻧــﺴﺎﺥ ‪‬ﻴــﻪ ﻣــﯽﺷــﺪ‪ ،‬ﻭ‬

‫ﻣﺘﺮﲨـﺎﻥ ﭘﺎﺭﺳـﯽﻧﮕـﺎﺭ ﻣــﺸﻐﻮﻝﹺ ﺗﺮﲨـﮥ ﮐﺘﺎ‪‬ـﺎﯼ ﺳﺎﻧـﺴﮑﺮﻳﺖ ﻭ ﻋﺮﺑــﯽ ﺑـﻪ ﺯﺑـﺎﻥ ﭘﺎﺭﺳــﯽ‬ ‫ﺑﻮﺩﻧــﺪ‪ .‬ﻣﺆﻟﻔــﺎﻥ ﭼﻴــﺮﻩﺩﺳــﺘﯽ ﺩﺭ ﺯﻣــﺎﻥ ﺍﻳــﻦ ﭘﺎﺩﺷــﺎﻩ ﺩﺭ ﺩﻫﻠــﯽ ﻣــﯽﺯﻳــﺴﺘﻨﺪ ﮐ ـﻪ ﮐﺘﺎ‪‬ــﺎﯼ‬

‫ﺍﺭﺯﴰﻨﺪﯼ ﺑﻪﻭﻳﮋﻩ ﺩﺭﺗـﺎﺭﻳﺦ ﻫﻨـﺪ ﺑـﻪﺯﺑـﺎﻥ ﭘﺎﺭﺳـﯽ ﺑـﻪ ﺭﺷـﺘﮥ ﲢﺮﻳـﺮ ﺩﺭﺁﻭﺭﺩﻧـﺪ ﺗـﺎ ﺍﮐﻨـﻮﻥ‬ ‫ﺑــﺮﺍﯼ ﻣــﺎ ﻳﺎﺩﮔ ــﺎﺭ ﺷــﮑﻮﻩ ﻓﺮﻫﻨــﮓ ﻭ ﺯﺑ ــﺎﻥ ﺍﻳﺮﺍﻧــﯽ ﺩﺭ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﺑﺎﺷ ــﺪ‪ .‬ﳘﻴﻨﻘــﺪﺭ ﮐ ــﻪ‬

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‫‪۳۴۵‬‬ ‫ﺑﺪﺍﻧﻴﻢ ﺍﮐﻨﻮﻥ ﻣﻨﺎﺑﻊ ﺍﺻﻠﯽ ﺗﺎﺭﻳﺦ ﻫﻨـﺪ ﺩﺭ ﺑـﻴﻦ ﺳـﺪﻩﻫـﺎﯼ ﺷـﺸﻢ ﺗـﺎ ﺩﻭﺍﺯﺩﻫـﻢ ﻫﺠـﺮﯼ ﺑـﻪ‬ ‫ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺧﻮﺩ‪ ‬ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﺄﻟﻴﻒ ﺷﺪﻩ ﺍﺳـﺖ‪ ،‬ﮔـﺴﺘﺮﮤ ﻓﺮﻫﻨـﮓ ﺍﻳﺮﺍﻧـﯽ‬ ‫ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺩﺭ ﺁﻥ ﺑﺮﻫﮥ ﺩﺭﺍﺯ ﺗﺎﺭﻳﺨﯽ ﺑﺮﺍﻳﻤﺎﻥ ﳕﺎﻳﺎﻥ ﻣﯽﺷﻮﺩ‪.‬‬

‫‪‬ﻀﺖ ﺍﺩﺑﯽ ﳘﺮﺍﻩ ﺑﺎ ﺗﺮﻭﻳﺞ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﺩﺭ ﻫﻨﺪﻭﺳـﺘﺎﻥ ﺑـﺮﺍﯼ ﻣﻴـﺮﺍﺙ ﻓﺮﻫﻨـﮓ‬

‫ﺍﻳــﺮﺍﻥ ﺑــﻴﺶ ﺍﺯﺣ ـﺪ‪ ‬ﺗــﺼﻮﺭ ﻣــﺎ ﺍﺭﺯﴰﻨــﺪ ﺑــﻮﺩ؛ ﺯﻳــﺮﺍ ﺩﺭ ﺍﺛــﺮ ﳘــﻴﻦ ‪‬ــﻀﺖ ﺑــﻮﺩ ﮐــﻪ ﺩﻫﻬــﺎ‬ ‫ﺗﺄﻟﻴﻒ ﭘﺎﺭﺳﯽ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻧﮕﻬـﺪﺍﺭﯼ ﺷـﺪ ﺗـﺎ ﺍﺯ ﺩﺳـﺘﱪﺩ ﺭﻭﺯﮔـﺎﺭ ﻣـﺼﻮﻥ ﲟﺎ ‪‬ﻧـﺪ‪ .‬ﺍﮔـﺮ‬

‫ﺩﺭ ﺍﻳﺮﺍﻥﹾ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺑﻪ ﻓﺘﻮﺍﯼ ﻓﻘﻴﻬﺎﻥ‪ ‬ﻟﺒﻨﺎﻧﯽ‪ ‬ﺑﻪ ﻧـﺎﺑﻮﺩﮔﺮﯼ ﺑﺮﻧﺎﻣـﻪﺭﻳـﺰﯼ ﺷـﺪﮤ ﮐﺘﺎ‪‬ـﺎﯼ‬ ‫ﭘﺎﺭﺳﯽ ﺍﻗﺪﺍﻡ ﮐﺮﺩﻧﺪ‪ ،‬ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻳﻦ ﻣﺘـﻮﻥ ﺩﺭ ﻫﻨﺪﻭﺳـﺘﺎﻥ ﺑﺮﺟـﺎ ﻣﺎﻧـﺪ ﺳـﭙﺲ ﺑـﻪﺩﺳـﺖ‬

‫ﻣــﺎ ﺭﺳــﻴﺪ‪ .‬ﺷــﺎﻳﺪ ﺧﻮﺍﻧﻨــﺪﻩ ﺗﻌﺠــﺐ ﮐﻨــﺪ ﺍﮔــﺮ ﺑــﺸﻨﻮﺩ ﮐــﻪ ﺟــﺰ ﭼﻨــﺪ ﮐﺘــﺎﺏ‪ ،‬ﲤــﺎﻣﯽ ﻣﺘــﻮﻥ‬

‫ﭘﺎﺭﺳــﯽ ﻣﺎﻗﺒــﻞ ﺻــﻔﻮﻳﻪ ﮐــﻪ ﺍﮐﻨــﻮﻥ ﺩﺭ ﺩﺳــﺖ ﻣــﺎ ﺍﺳــﺖ ﻳــﺎ ﺩﺭ ﻫﻨﺪﻭﺳــﺘﺎﻥ ﻳــﺎ ﺩﺭ ﻋﺜﻤــﺎﻧﯽ‬ ‫ﻧﮕﻬﺪﺍﺭﯼ ﺷﺪﻧﺪ ﻭ ﺑﻌﺪ ﺑﻪ ﻣﺎ ﺭﺳﻴﺪﻧﺪ‪ .‬ﻳﻌﻨﯽ ﺍﮔﺮ ﺍﻳﻦ ﮐﺘﺎ‪‬ﺎ ﺩﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﻭ ﻋﺜﻤﺎﻧﯽ ﻭ‬

‫ﺑﻌﻀﯽ ﻫﻢ ﺩﺭ ﲞﺎﺭﺍﯼ ﺯﻳـﺮ ﺍﺷـﻐﺎﻝ ﺍﺯﺑﮑـﺎﻥ ﺣﻔـﻆ ﻧـﺸﺪﻩ ﺑـﻮﺩ‪ ،‬ﻣـﺎ ﺍﻣـﺮﻭﺯ ﺍﺯ ﺍﻳـﻦ ﮔﻨﺠﻴﻨـﮥ‬ ‫ﻋﻈــﻴﻢ ﺍﺩﺏ ﻭ ﻓﺮﻫﻨــﮓ ﻣﮑﺘــﻮﺏ ﺍﻳﺮﺍﻧــﯽ ﳘــﺎﻥ ﺍﻧــﺪﺍﺯﻩ ﺩﺭ ﺍﺧﺘﻴــﺎﺭ ﺩﺍﺷــﺘﻴﻢ ﮐــﻪ ﺍﺯ ﺁﺛــﺎﺭ‬ ‫ﺭﻭﺩﮐﯽ ﻭ ﺩﻳﮕﺮ ﺳﺨﻨﻮﺭﺍﻥ ﻭ ﺍﺩﻳﺒـﺎﻥ ﺑـﺰﺭﮒ ﻋﻬـﺪ ﻃـﺎﻫﺮﯼ ﻭ ﺳـﺎﻣﺎﻧﯽ ﺩﺭ ﺍﺧﺘﻴـﺎﺭ ﺩﺍﺭﻳـﻢ‪.‬‬

‫ﻼ ﻣﻮﻟــﻮﯼ ﻳــﺎ ﺣــﺎﻓﻆ ﻳــﺎ‬ ‫ﺑــﻪ ﺯﺑــﺎﻥ ﺩﻳﮕــﺮ‪ ،‬ﺷــﺎﻳﺪ ﻣــﺎ ﺍﻣــﺮﻭﺯ ﺩﺭ ﮐﺘﺎ‪‬ــﺎ ﻣــﯽﺧﻮﺍﻧــﺪﻳﻢ ﮐــﻪ ‪‬ﻣ ـ ﹶﺜ ﹰ‬

‫ﺳﻌﺪﯼ ﻳﺎ…ﻳﺎ…ﻳﮏ ﺷﺎﻋﺮ ﺑﻠﻨـﺪﺁﻭﺍﺯﻩ ﺑـﻮﺩﻩ ﻭ ﺍﺷـﻌﺎﺭ ﺑـﺴﻴﺎﺭ ﺯﻳـﺎﺩﯼ ﻫـﻢ ﺳـﺮﻭﺩﻩ ﺑـﻮﺩﻩ ﻭ‬

‫ﳕﻮﻧﻪﻫﺎﺋﯽ ﺍﺯ ﺁﻥ ﺍﻳﻦ ﭼﻨﺪ ﺑﻴﺖ ﺍﺳﺖ‪ .‬ﻳﺎ ﻣـﺜﻼ ﻣـﯽﺧﻮﺍﻧـﺪﻳﻢ ﮐـﻪ ﺧﻮﺍﺟـﻪ ﻧﻈـﺎﻡ ﺍﳌﻠـﮏ‬ ‫ﮐﺘﺎﺑﯽ ﺩﺭ ﺳﻴﺎﺳﺖ ﻧﻮﺷﺘﻪ ﺑـﻮﺩﻩ ﺑـﺎ ﻋﻨـﻮﺍﻥ ﺳﻴﺎﺳـﺘﻨﺎﻣﻪ ﻭ ﺑـﻪ ﭘﺎﺭﺳـﯽ ﺑـﻮﺩﻩ‪ .‬ﻳـﺎ ﻣـﺜﻼ ﻋﻄـﺎﺭ‬

‫ﭼﻨﺪ ﮐﺘﺎﺏ ﺷﻌﺮ ﻭ ﻳﮏ ﮐﺘﺎﺏ ﻧﺜـﺮ ﺩﺍﺷـﺘﻪ ﺑـﻪﻧـﺎﻡ ﺗـﺬﮐﺮﺓ ﺍﻷﻭﻟﻴـﺎﺀ‪ ،‬ﻭ ﭼﻨـﺪ ﺑﻴـﺖ ﺷـﻌﺮ ﻫـﻢ‬ ‫ﺑﻪﻋﻨﻮﺍﻥ ﳕﻮﻧﮥ ﺍﺷﻌﺎﺭ ﺍﻭ ﺩﺭ ﮐﺘﺎﺑﯽ ﻣﯽﺩﻳﺪﻳﻢ‪ .‬ﻳﺎ ﻣﺜﻼ ﺟﺎﻣﯽ ﮐﺘﺎ‪‬ﺎﺋﯽ ﺑﺎ ﺍﻳﻦ ﻧﺎﻡ ﻭ ﺍﻳﻦ‬

‫ﻧــﺎﻡ ﺩﺍﺷــﺘﻪ ﻭ ﳕﻮﻧــﮥ ﺷــﻌ ﹺﺮ ﺍﻭ ﺍﻳــﻦ ﻭ ﺍﻳــﻦ ﺍﺳــﺖ‪ .‬ﳘﭽﻨﺎﻧﮑــﻪ ﻫــﺮ ﮐﺘــﺎﺑﯽ ﮐــﻪ ﺩﺭ ﺁﻥ ﺩﻳﺎﺭﻫــﺎ‬

‫ﺣﻔﻆ ﻧـﺸﺪ ﺑـﺮﺍﯼ ﻣـﺎ ﻧﻴـﺰ ﳏﻔـﻮﻅ ﳕﺎﻧـﺪ؛ ﻭ ﻣـﯽﺗـﻮﺍﻥ ﺑـﻪ ﭼﻨـﺪﻳﻦ ﳕﻮﻧـﻪ ﺍﺯ ﺍﻳـﻦ ﮐﺘﺎ‪‬ـﺎﯼ‬ ‫ﻣﻔﻘﻮﺩ ﺍﺷﺎﺭﻩ ﮐﺮﺩ ﮐﻪ ﻣﺎ ﻓﻘﻂ ﻧﺎﻣﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺩﺍﺭﻳﻢ‪ ،‬ﻭ ﺗﺎ ﭘـﻴﺶ ﺍﺯ ﺻـﻔﻮﻳﻪ ﻣﻮﺟـﻮﺩﻩ ﺑـﻮﺩﻩ‬

‫ﻭ ﺩﺭ ﺯﻣﺎﻥ ﺻـﻔﻮﻳﻪ ﻣﻌـﺪﻭﻡ ﺷـﺪﻩﺍﻧـﺪ‪ .‬ﮐﺘﺎ‪‬ـﺎﯼ ﺷـﺎﻫﻨﺎﻣﻪ ﻓﺮﺩﻭﺳـﯽ ﻭ ﺣـﺎﻓﻆ ﺷـﻴﺮﺍﺯﯼ ﮐـﻪ‬ ‫ﺑﺮﺍﯼ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﻘﺪﺱ ﺑﻮﺩﻧﺪ ﺑﺎ ﺷﮕﺮﺩﻫﺎﯼ ﺧﺎﺻﯽ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪﮐـﺎﺭ ﺑﺮﺩﻧـﺪ ﺩﺭ ﺩﺭﻭﻥ‬

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‫‪۳۴۶‬‬ ‫ﺍﻳﺮﺍﻥ ﻣﺎﻧﺪﮔﺎﺭ ﺷﺪ‪ .‬ﻓﺮﺩﻭﺳﯽ ﺷﻴﻌﻪ ﮐﺮﺩﻩ ﺷﺪ ﻭ ﭼﻨﺪﻳﻦ ﺑﻴﺖ ﺷﻌﺮ ﻭﺍﺭﺩ ﺷﺎﻫﻨﺎﻣﻪ ﮔﺮﺩﻳﺪ‬ ‫ﺗــﺎ ﻧــﺸﺎﻥ ﺩﻫــﺪ ﮐــﻪ ﺍﻭ ﺷــﻴﻌﻪ ﺑــﻮﺩﻩ ﺍﺳــﺖ؛ ﻭ ﻫــﻢ ﺍﮐﻨــﻮﻥ ﺩﺭ ﻧــﺴﺨﻪﻫــﺎﯼ ﺷــﺎﻫﻨﺎﻣﻪ ﻫــﺴﺖ‪.‬‬ ‫ﳘـﻴﻦ ﺳـﺒﺐ ﺷـﺪ ﮐـﻪ ﺷـﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﺩﺳـﺘﻮﺭ ﺩﻫـﺪ ﻳـﮏ ﻧـﺴﺨﻪ ﺍﺯ ﺷـﺎﻫﻨﺎﻣﻪ ﺑـﺮﺍﯼ ﭘــﺴﺮﺵ‬

‫‪‬ﻤﺎﺳﺐ ‪‬ﻴﻪ ﺷﻮﺩ‪ .‬ﺣﺎﻓﻆ ﻧﻴﺰ ﺷـﻴﻌﻪ ﮐـﺮﺩﻩ ﺷـﺪ ﻭ ﺩﺭ ﺁﻏـﺎﺯ ﺩﻳـﻮﺍﻧﺶ ﻳـﮏ ﻗـﺼﻴﺪﮤ ﺑﻠﻨـﺪ‬

‫‪‬ﺎﺩﻩ ﺷﺪ ﮐﻪ ﺍﺯ ﺯﺑﺎﻥ ﺣﺎﻓﻆ ﺩﺭ ﻣﺪﺡ ﻋﻠﯽ ﺳـﺮﻭﺩﻩ ﺷـﺪﻩ ﺑـﻮﺩ )ﺍﻳـﻦ ﻗـﺼﻴﺪﻩ ﺩﺭ ﺩﻳﻮﺍ‪‬ـﺎﯼ‬

‫ﭼ ــﺎﭖ ﺳ ــﻨﮕﯽ ﻭﺟ ــﻮﺩ ﺩﺍﺭﺩ( ﻭ ﺍﺯﲨﻠ ــﮥ ﺁ‪ ‬ــﺎ ﺍﻳ ــﻦ ﭼﻨ ــﺪ ﺑﻴ ــﺖ ﺭﺍ ﻣ ــﻦ ﺍﺯ ﺯﻣ ــﺎﻥ ﮐ ــﻮﺩﮐﯽ ﻭ‬ ‫ﺩﻭﺭﺍﻥ ﻣﮑﺘﺒﺨﺎﻧﻪ ﺑﻪﻳﺎﺩ ﺩﺍﺭﻡ ﮐﻪ ﺧﻮﺍﻧﺪﻥ‪ ‬ﮐﺘﺎﺏ ﺣﺎﻓﻆ ﻣﯽﺁﻣﻮﺧﺘﻢ‪:‬‬ ‫ﻧﻮﺷـ ـ ــﺘﻪ ﺑ ــﺮ ﺩ ﹺﺭ ﻓ ــﺮﺩﻭﺱ‪ ‬ﮐﺎﺗﺒ ــﺎﻥ‪ ‬ﻗـ ـﻀـ ــﺎ‬

‫ﻧﺒــﯽ ﺭﺳــﻮﻝ ﻭ ﻭﻟــﯽﻋﻬـ ـ ـﺪ‪ ‬ﺣﻴ ـ ــﺪ ﹺﺭ ﮐــﺮﺍﺭ‬

‫ﻋﻠﯽ ﺯ ﺑﻌﺪ‪ ‬ﳏﻤﺪ ﺯ ﲨﻠﻪ ﺧﻠﻖ ﺑﹺﻪﺍﺳﺖ‬

‫ﺍﮔـﺮ ﺗـﻮ ﻣـﺆﻣﻦﹺ ﭘــﺎﮐﯽ ﺑﮑـﻦ ﺑـﻪﺍﻳـﻦ ﺍﻗــﺮﺍﺭ‬

‫ﻋﻠﯽ ﻋﻠﻴ ـﻢ ﻭ ﻋـ ـﻠﯽ ﻋـ ـ ـﺎﻟ‪‬ﻢ ﻭ ﻋـﻠﯽ ﺍﹶﻋ ﹶﻠ ــﻢ‬

‫ﻋﻠﯽ ﺍﻣﻴﺮ ﻭ ﻋ ـﻠﯽ ﺁﻣ‪ ‬ـ ـ ـﺮ ﻭ ﻋ ـ ـﻠﯽ ﳐﺘـ ـ ـﺎﺭ‬

‫ﺩﺭ ﺍﻧ ــﺎﺗﻮﻟﯽ ﻧﻴ ــﺰ ﺍﺯ ﺯﻣ ــﺎﻥ ﺳ ــﻠﺠﻮﻗﻴﺎﻥ‪ ‬ﺭﻭﻡ ﺑ ــﻪﺑﻌ ــﺪ ﻓﺮﻫﻨ ــﮓ ﻭ ﺯﺑ ــﺎﻥ ﺍﻳﺮﺍﻧ ــﯽ ﺭﻭﺍﺝ‬

‫ﻳﺎﻓﺖ ﻭ ﺗﺎ ﺯﻣﺎﻥ ﺳﻠﻄﻨﺖ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺍﻭﻝ ﻋﺜﻤﺎﻧﯽ ﻭ ﺟﻨﮕﻬﺎﯼ ﺍﻳـﺮﺍﻥ ﻭ ﻋﺜﻤـﺎﻧﯽ ﺍﺩﺍﻣـﻪ‬

‫ﻳﺎﻓ ــﺖ‪ .‬ﺍﻭﺝ ﺗ ــﺮﻭﻳﺞ ﺯﺑ ــﺎﻥ ﻭ ﻓﺮﻫﻨ ــﮓ ﺍﻳﺮﺍﻧ ــﯽ ﺩﺭ ﺍﻧ ــﺎﺗﻮﻟﯽ ﺩﺭ ﺳ ــﺪﮤ ﻫﻔ ــﺘﻢ ﺑ ــﻮﺩ ﮐ ــﻪ ﺑ ــﺎ‬ ‫ﺗﺄﻟﻴﻔﻬﺎﯼ ﺑﺰﺭﮒ ﻣﻮﻻﻧﺎ ﺭﻭﻣـﯽ )ﺩﻳـﻮﺍﻥ ﴰـﺲ ﺗﱪﻳـﺰﯼ ﻭ ﻣﺜﻨـﻮﯼ ﻣﻮﻟـﻮﯼ( ﳘـﺮﺍﻩ ﺷـﺪ‪ .‬ﻭ‬

‫ﺗــﺄﺛﻴﺮ ﻓﺮﻫﻨــﮓ ﺍﻳﺮﺍﻧــﯽ ﺩﺭ ﺳــﻠﺠﻮﻗﻴﺎﻥ ﺍﻧــﺎﺗﻮﻟﯽ ﭼﻨــﺪﺍﻥ ﺑــﻮﺩ ﮐــﻪ ﺷــﺎﻫﺎﻥ ﻗﻮﻧﻴــﻪ ﺍﻟﻘــﺎﺏ‬ ‫ﺷﺎﻫﺎﻥ ﺷﺎﻫﻨﺎﻣﻪ ﺭﺍ ﺑﺮ ﺧﻮﺩﺷﺎﻥ ‪‬ﺎﺩﻧﺪ‪ .‬ﺟﺬﺍﺑﻴﺖ ﻭ ﻧﻔﻮﺫ ﺍﺩﺏ ﭘﺎﺭﺳﯽ ﺑﻪﺣﺪﯼ ﺑﻮﺩ ﮐﻪ‬

‫ﺍﺯ ﺯﻣﺎﻥ ﺳـﻠﻄﺎﻥ ﳏﻤـﺪ ﻓـﺎﺗﺢ ﺑـﻪﺑﻌـﺪ ﺷـﺎﻫﺰﺍﺩﮔﺎﻥ ﻋﺜﻤـﺎﻧﯽ ﺑـﻪ ﻓﺮﺍﮔـﺮﻓﱳ ﺍﻳـﻦ ﺯﺑـﺎﻥ ﺭﻭﯼ‬

‫ﺁﻭﺭﺩﻧﺪ‪ ،‬ﻭ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﺟﺎﯼ ﺧﻮﺩ ﺩﻳﺪﻳﻢ ﺳـﻠﻄﺎﻥ ﺑﺎﻳﺰﻳـﺪ‪ ،‬ﺟـﻢ ﺳـﻠﻄﺎﻥ‪ ،‬ﻭ ﺳـﻠﻄﺎﻥ ﺳـﻠﻴﻢ‬ ‫ﺍﺯﲨﻠ ــﻪ ﺑﺰﺭﮔ ــﺎﻥ ﺩﻭﻟ ــﺖ ﻋﺜﻤ ــﺎﻧﯽ ﺑﻮﺩﻧ ــﺪ ﮐ ــﻪ ﺯﺑ ــﺎﻥ ﭘﺎﺭﺳ ــﯽ ﺭﺍ ‪‬ﺘ ــﺮ ﺍﺯ ﺯﺑ ــﺎﻥ ﻣـ ــﺎﺩﺭﯼ‬

‫ﺧﻮﺩﺷــﺎﻥ ﮐــﻪ ﺗﺮﮐــﯽ ﺑــﻮﺩ ﻣــﯽﺩﺍﻧــﺴﺘﻨﺪ‪ ،‬ﻭ ﳘــﻴﻦ ﮐــﻪ ﺑــﻪ ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺷــﻌﺮ ﻣــﯽﺳــﺮﻭﺩﻧﺪ‬ ‫ﻣﻌﻨﺎﻳﺶ ﺁﻧﺴﺖ ﮐﻪ ﺁ‪‬ﺎ ﺍﺣﺴﺎﺳﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﺯﺑﺎﻥ ﺑﻴﺎﻥ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬

‫ﺑــﺎ ﻭﺟــﻮﺩﯼﮐــﻪ ﭘــﺲ ﺍﺯ ﺗــﺸﮑﻴﻞ ﺳــﻠﻄﻨﺖ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺟﻨﮕﻬــﺎﯼ ﺍﻳــﺮﺍﻥ ﻭ ﻋﺜﻤــﺎﻧﯽ‬ ‫ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﺩﺭ ﮐﺸﻮﺭ ﻋﺜﻤـﺎﻧﯽ ﻣﺘـﺮﻭﮎ ﻣﺎﻧـﺪ ﻭ ﺗﺮﮐـﯽﻧﻮﻳـﺴﯽ ﻋﻤﻮﻣﻴـﺖ ﻳﺎﻓـﺖ‪ ،‬ﺑـﺎﺯﻫﻢ‬ ‫ﺍﺛـ ــﺮ ﺍﻳـ ــﻦﺯﺑـ ــﺎﻥ ﺩﺭ ﺳـ ــﺮﺯﻣﻴﻨﻬﺎﯼ ﺗـ ــﺎﺑﻊ ﺩﻭﻟـ ــﺖ ﻋﺜﻤـ ــﺎﻧﯽ ﺑـ ــﻪﺻـ ــﻮﺭﺗﯽ ﺍﺣﺘـ ــﻀﺎﺭﺁﻣﻴﺰ ﺑـ ــﻪ‬

‫ﻧﻴﻤﻪﺣﻴﺎﺗﯽ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ .‬ﺣﺘﯽ ﺩﺭ ﮐﺸﻮﺭ ﻣﺼﺮ ﮐﻪ ﺍﺯ ﺳﺪﮤ ﻫﻔﺘﻢ ﻫﺠﺮﯼ ﺑﻪﺑﻌـﺪ ﻣﺮﮐـﺰ ﻧـﺸﺮ‬

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‫‪۳۴۷‬‬ ‫ﺯﺑــﺎﻥ ﻭ ﻓﺮﻫﻨــﮓ ﻋﺮﺑــﯽ ﺑــﻮﺩﻩ ﻧﻴــﺰ ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺟــﺎﯼ ﭘــﺎﯼ ﺧــﻮﻳﺶ ﺭﺍ ﺑــﺮﺍﯼ ﻣــﺎ ﺑﺮﺟــﺎ‬ ‫ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ ﺗﺎ ﺷﺎﻫﺪ ﻗﺎﺑﻠﻴﺖ ﺫﺍﺗﯽ ﺍﻳﻦ ﺯﺑﺎﻥ ﺑﻪ ﻋﺎﳌﮕﻴﺮ ﺷﺪﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﮐﺴﯽ ﮐـﻪ‬ ‫ﺑﻪ ﻗﺎﻫﺮﻩ ﺭﻓﺘﻪ ﻭ ﺍﺯ ﺑﻨﺎﻫﺎﯼ ﺗﺎﺭﻳﺨﯽ ﻣﺼﺮ ﺩﻳﺪﻥ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﺩﻳﺪﻩ ﺍﺳﺖ ﮐﻪ ﺗـﺎ ﻳـﮏﺳـﺪﻩ‬

‫ﭘﻴﺶ ﺍﺯ ﻣﺎ ﺩﺭ ﻣﺼﺮ ﻫﻨﻮﺯ ﮐﺴﺎﻧﯽ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪﺍﻧـﺪ ﮐـﻪ ﲞﻮﺍﻫﻨـﺪ ﺍﺣـﺴﺎﺳﺎﺕ ﺧـﻮﺩ ﺭﺍ ﺑـﻪ‬

‫ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﺑﻴﺎﻥ ﮐﻨﻨﺪ‪ .‬ﺷﺎﻫﺪ ﺍﻳﻦ ﻣﻮﺭﺩ ﺍﺑﻴﺎﺗﯽ ﺍﺯ ﺷﻌﺮ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﺍﻃﺮﺍﻑ ﻭﺿﻮﺧﺎﻧﮥ‬ ‫ﺑﺰﺭﮒ ﺣﻴﺎﻁ ﺯﻳﺒﺎﺗﺮﻳﻦ ﻭ ﻫﻨﺮﯼﺗﺮﻳﻦ ﻣﺴﺠﺪ ﻗﺎﻫﺮﻩ )ﻣﺴﺠﺪ ﳏﻤﺪ ﻋﻠﯽ ﺑﻴـﮏ ﮐﺒﻴـﺮ( ﺑـﻪ‬

‫ﭘﺎﺭﺳﯽ ﺑﺮ ﻫﺸﺖ ﻗﻄﻌﻪ ﺳﻨﮓ ﻣﺮﻣﺮ ﻧﻘـﺶ ﺑـﺴﺘﻪ ﺍﺳـﺖ‪ ،‬ﻭ ﻫـﺮﮐﺲ ﺑـﺮﺍﯼ ﺩﻳـﺪﺍﺭ ﺑـﻪ ﺁﳒـﺎ‬

‫ﺑﺮﻭﺩ ﭼﺸﻤﺶ ﺑﻪ ﺷﺎﻧﺰﺩ ﺑﻴﺖ ﺷﻌﺮ ﭘﺎﺭﺳﯽ ﻣﯽﺍﻓﺘﺪ ﮐﻪ ﺑﻪ ﺧﻂ ﻧﺴﺘﻌﻠﻴﻖ ﺯﻳﺒﺎﺋﯽ ﻧﮕﺎﺷﺘﻪ‬ ‫ﺷـﺪﻩ ﺍﺳــﺖ؛ ﻭ ﺍﮔـﺮ ﺩﺭ ﺯﺑــﺎﻥ ﭘﺎﺭﺳـﯽ ﺗﺒﺤــﺮ ﺩﺍﺷــﺘﻪ ﺑﺎﺷـﺪ‪ ،‬ﻭﻗﺘــﯽ ﺁﻥﺭﺍ ﲞﻮﺍﻧـﺪ ﺑــﻪ ﺧــﻮﺑﯽ‬

‫ﻣﺘﻮﺟــﻪ ﻣــﯽﺷــﻮﺩ ﮐــﻪ ﺍﻳﻨــﻬﺎ ﺑﺎﻳــﺪ ﺳــﺮﻭﺩﮤ ﻣــﺮﺩﯼ ﺑﺎﺷــﺪ ﮐــﻪ ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﺭﺍ ﺑــﺮﺍﯼ ﺑﻴــﺎﻥ‬ ‫ﺍﺣﺴﺎﺳﺶ ‪‬ﺘﺮ ﺍﺯ ﺯﺑﺎﻥ ﺧﻮﺩﺵ ﻳﺎﻓﺘـﻪ ﺑـﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﻣﮕـﺮ ﻧـﻪ ﺍﻳﻨـﺴﺖ ﮐـﻪ ﺍﻗﺒـﺎﻝ ﻻﻫـﻮﺭﯼ‬ ‫ﺑﺮﺍﯼ ﺑﻴﺎﻥ ﺍﺣﺴﺎﺳﺶ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﺭﺍ ﺑﺮﮔﺰﻳﺪ؟ ﺍﻭ ﺍﺳﺖ ﮐﻪ ﮔﻔﺘﻪ‪:‬‬

‫ﺕ ﺷﮑﹼﺮ ﺍﺳﺖ ﻃـ ــﺮﺯ ﮔﻔـﺘــﺎﺭ ﺩ‪‬ﺭﯼ ﺷـ ــﻴﺮﻳﻦ ﺗ ــﺮ ﺍﺳﺖ‬ ‫ﮔﺮﭼﻪ ﻫﻨﺪﯼ ﺩﺭ ﺣـﻼﻭ ‪‬‬ ‫ﺍﻗﺒــﺎﻝ ﺑــﻪ ﳘــﺎﻥ ﺣﺠﻤــﯽ ﮐــﻪ ﺑــﻪ ﭘﺎﺭﺳــﯽ ﺷــﻌﺮ ﮔﻔﺘــﻪ ﺑــﻪ ﺍﺭﺩﻭ ﻧﻴــﺰ ﺷــﻌﺮ ﺩﺍﺭﺩ‪ .‬ﺍﻭ ﮐــﻪ‬ ‫ﲢــﺼﻴﻼﺗﺶ ﺑــﻪﺯﺑــﺎﻥ ﺍﻧﮕﻠﻴــﺴﯽ ﺑــﻮﺩﻩ ﺍﺑﺘــﺪﺍ ﺳــﺎﳍﺎ ﺑــﻪ ﺯﺑــﺎﻥ ﺍﺭﺩﻭ ﺷــﻌﺮ ﻣــﯽﮔﻔﺘــﻪ ﻭ ﺑﻌــﺪ‬

‫ﻣﺘﻮﺟــﻪ ﺷــﺪﻩ ﮐــﻪ ﺑــﻪ ﻫــﻴﭻ ﺯﺑــﺎﻧﯽ ﳕــﯽﺗﻮﺍﻧــﺪ ﺍﺣــﺴﺎﺳﺎﺗﺶ ﺭﺍ ﭼﻨﺎﻧﮑــﻪ ﺑﺎﻳــﺪ ﻭ ﺷــﺎﻳﺪ ﺑﻴــﺎﻥ‬ ‫ﮐﻨﺪ ﻣﮕﺮ ﺑﻪ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ‪ .‬ﺁﺩﻡ ﻭﻗﺘﯽ ﺳﺮﻭﺩﻩﻫﺎﯼ ﺍﺭﺩﻭﯼ ﺍﻗﺒـﺎﻝ ﺭﺍ ﺩﺭ ﮐﻨـﺎﺭ ﺳـﺮﻭﺩﻩﻫـﺎﯼ‬

‫ﭘﺎﺭﺳـﯽ ﺍﻭ ﻣـﯽﮔـﺬﺍﺭﺩ‪ ،‬ﺑـﻪ ﺷـﺮﻁ ﺍﻳﻨﮑـﻪ ﺯﺑــﺎﻥ ﺍﺭﺩﻭ ﺑﺪﺍﻧـﺪ‪ ،‬ﺁﻥﻭﻗـﺖ ﻣﺘﻮﺟـﻪ ﻣـﯽﺷـﻮﺩ ﮐــﻪ‬

‫ﭘﺎﺭﺳﯽ ﭼﻪ ﻗﺪﺭﺗﯽ ﺑﺮﺍﯼ ﺑﻴﺎﻥ‪ ‬ﺍﺣﺴﺎﺳﺎﺕ‪ ‬ﺍﻧﺴﺎﻧﯽ ﺩﺍﺭﺩ!‬ ‫ﺩﺭ ﺳ ــﻐﺪ ﻭ ﺧ ــﻮﺍﺭﺯﻡ ﻧﻴ ــﺰ ﺩﺭﻋ ــﻴﻦ ﺣ ــﺎﻟﯽ ﮐ ــﻪ ﺍﺯﺑﮑ ــﺎﻥ ﺑ ــﺎ ﺩﻭﻟ ــﺖ ﺻ ــﻔﻮﯼ ﺩﴰﻨ ــﯽ‬

‫ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﺯﺑــﺎﻥ ﭘﺎﺭﺳــﯽ ﻧ ـﻪ ﺗﻨــﻬﺎ ﺯﺑــﺎﻥ ﺍﺩﻳﺒــﺎﻥ ﺑﻠﮑــﻪ ﺯﺑــﺎﻥ ﺍﺩﺏ ﺣﮑﻤﺮﺍﻧــﺎﻥ ﺍﺯﺑــﮏ ﻧﻴــﺰ‬ ‫ﺑﻮﺩ‪ .‬ﻋﺒﻴﺪﺍﷲ ﺧﺎﻥ ﺧﻮﺩ ﺑﻪ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﺷﻌﺮ ﻣﯽﺳﺮﻭﺩ ﻭ ﳕﻮﻧﻪﺋﯽ ﺍﺯ ﺳـﺮﻭﺩﻩﻫـﺎﯼ ﺍﻭ ﺭﺍ‬

‫ﮐﻪ ﻣﺎﻻﻣﺎﻝ ﺍﺯﻋﺸﻖ ﺑﻪ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﺩﺭ ﺟﺎﯼ ﺧﻮﺩ ﺁﻭﺭﺩﻡ‪ .‬ﻭﻟـﯽ ﺳـﺘﻴﺰﻫﺎﯼ ﻣـﺬﻫﺒﯽ ﺻـﻔﻮﻳﻪ‬ ‫ﮐﺮﺩ ﺑﺎ ﺳﻐﺪ ﻭ ﺧﻮﺍﺭﺯﻡ ﺁﻧﭽﻪ ﮐﺮﺩ‪.‬‬

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‫‪۳۴۸‬‬ ‫ﺍﺯ ﺑﺎﺯﻳﻬـ ــﺎﯼ ﺭﻭﺯﮔـ ــﺎﺭ ﺁﻧﮑـ ــﻪ ﺩﺭﺳـ ــﺖ ﺑـ ــﻪ ﻫﻨﮕـ ــﺎﻣﯽ ﮐـ ــﻪ ﻓﺮﻫﻨـ ــﮓ ﺍﻳﺮﺍﻧـ ــﯽ ﺩﺭ ﺍﺛـ ــﺮ‬ ‫ﻭﻳﮋﮔﻴﻬــﺎﯼ ﺧﺎﺻــﯽ ﮐــﻪ ﺩﺍﺷــﺖ ﻣــﯽﺭﻓــﺖ ﺗــﺎ ﺟﻬــﺎﻥﮔــﺴﺘﺮ ﺷــﻮﺩ‪ ،‬ﭘﺪﻳــﺪﮤ ﺍﻳــﺮﺍﻥﺳ ــﺘﻴﺰ ﻭ‬ ‫ﺩﴰــﻦﺁﻓــﺮﻳﻦ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﭘــﺎ ﺑــﻪﻋﺮﺻــﮥ ﻇﻬــﻮﺭ ‪‬ــﺎﺩ‪ ،‬ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﺎ ﺗﻌــﺼﺒﺎﺕ ﺟﺎﻫﻼﻧــﻪ ﻭ‬

‫ﺳﻴﺎﺳﺘﻬﺎﯼ ﺍﺑﻠﻬﺎﻧﻪﺷﺎﻥ ﺑﺰﺭﮔﺘـﺮﻳﻦ ﺿـﺮﺑﮥ ﺗـﺎﺭﻳﺨﯽ ﺭﺍ ﺑـﻪ ﻓﺮﻫﻨـﮓ ﻭ ﲤـﺪﻥ ﺍﻳﺮﺍﻧـﯽ ﻭﺍﺭﺩ‬ ‫ﺁﻭﺭﺩﻧـﺪ‪ .‬ﭘــﺲ ﺍﺯ ﺭﻭﯼ ﮐــﺎﺭ ﺁﻣــﺪﻥ ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ،‬ﭼـﻮﻥ ﻣﻴــﺎﻥ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﻋﺜﻤﺎﻧﻴــﺎﻥ ﺍﺯ ﻳــﮏ‬

‫ﺳــﻮ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻭ ﺍﺯﺑﮑــﺎﻥ ﺍﺯ ﺳــﻮﯼ ﺩﻳﮕــﺮ ﺭﻭﺍﺑــﻂ ﺧــﺼﻤﺎﻧﮥ ﻣــﺬﻫﺒﯽ ﺑﺮﻗــﺮﺍﺭ ﺷــﺪ‪ ،‬ﺍﻳــﻦ‬

‫ﺧ ــﺼﻮﻣﺖ ﺑ ــﻪﺯﻭﺩﯼ ﺑ ــﻪ ﺧ ــﺼﻮﻣﺖ ﺑ ــﺎ ﻫﻮﻳ ــﺖ ﺍﻳﺮﺍﻧ ــﯽ ﺩﺭ ﻋﺜﻤﺎﻧﻴ ــﺎﻥ ﻭ ﺍﺯﺑﮑ ــﺎﻥ ﺗﺒ ــﺪﻳﻞ‬ ‫ﮔﺮﺩﻳ ــﺪ )ﺯﻳ ــﺮﺍ ﻗﺰﻟﺒ ــﺎﺵ ﻭ ﺍﻳﺮﺍﻧ ــﯽ ﻣﻌ ــﺎﺩﻝ ﻳﮑ ــﺪﻳﮕﺮ ﺷ ــﺪﻧﺪ(‪ ،‬ﻭ ﺁﻣ ــﻮﺯﺵ ﻭ ﺗ ــﺮﻭﻳﺞ ﺯﺑ ــﺎﻥ‬

‫ﭘﺎﺭﺳــﯽ ﻧــﺰﺩ ﺁ‪‬ــﺎ ﻣﺘﻮﻗــﻒ ﻭ ﳑﻨــﻮﻉ ﺍﻋــﻼﻡ ﺷــﺪ‪ .‬ﺩﺭ ﺳــﻐﺪ ﻭ ﺧــﻮﺍﺭﺯﻡ ﮐــﻪ ﺍﺯ ﻧﻈــﺮ ﺗــﺎﺭﻳﺨﯽ‬

‫ﲞﺶ ﺟﺪﺍﻳﯽﻧﺎﭘﺬﻳﺮ ﺍﻳﺮﺍﻥ‪ ،‬ﻭ ﺭﻭﺯﮔﺎﺭﯼ ﺯﺍﺩﮔـﺎﻩ ﻭ ﭘﺮﻭﺭﺷـﮕﺎﻩ ﺯﺭﺗـﺸﺖ ﺑـﻮﺩﻩ‪ ،‬ﻭ ﺯﻣـﺎﻧﯽ‬ ‫ﻧﻴﺰ ﻣﺮﮐﺰ ﺍﻣﺎﺭﺕ ﺳﺎﻣﺎﻧﻴﺎﻥ ﻭ ﭘﺮﻭﺭﺷﮕﺎﻩ ﺑﺰﺭﮔﺎﻧﯽ ﭼﻮﻥ ﺭﻭﺩﮐﯽ ﻭ ﺧﻮﺍﺭﺯﻣﯽ ﻭ ﻓـﺎﺭﺍﺑﯽ ﻭ‬ ‫ﺑﻴﺮﻭﻧﯽ ﻭ ﺍﺑﻦ ﺳﻴﻨﺎ ﺑﻮﺩﻩ‪ ،‬ﺗﺮﮐﺎﻧﯽ ﮐﻪ ﺁﻥ ﺳﺮﺯﻣﻴﻨﻬﺎ ﺭﺍ ﺩﺭ ﺍﺷﻐﺎﻝ ﺩﺍﺷﺘﻨﺪ ﻭ ﺗﺎ ﺯﻣﺎﻥ ﺷـﺎﻩ‬

‫ﺍﲰﺎﻋﻴ ــﻞ ﺧﻮﺩﺷ ــﺎﻥ ﺭﺍ ﺍﻳﺮﺍﻧ ــﯽ ﻣ ــﯽﻧﺎﻣﻴﺪﻧ ــﺪ ﺩﺭ ﻭﺍﮐ ــﻨﺶ ﺑ ــﻪﺳﻴﺎﺳ ــﺘﻬﺎﯼ ﺳ ــﻨﯽﺳ ــﺘﻴﺰﯼ‬ ‫ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ‪ ،‬ﺑﻪ ﺗـﺪﺭﻳﺞ ﺳﻴﺎﺳـﺖ ﺍﻳـﺮﺍﻥﺳـﺘﻴﺰﯼ ﺭﺍ ﺩﺭ ﭘـﻴﺶ ﮔﺮﻓﺘﻨـﺪ ﻭ ﺯﺑـﺎﻥ ﺗﺮﮐـﯽ‬

‫ﺭﺍ ﺟﺎﻳﮕﺰﻳﻦ ﺯﺑﺎﻥ ﭘﺎﺭﺳﯽ ﮐﺮﺩﻧﺪ‪.‬‬

‫ﺍﻧﮕﺎﺭ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺭﺍ ﺩﺳﺖ‪ ‬ﺗﻘﺪﻳﺮ ﻓﺮﺳﺘﺎﺩﻩ ﺑﻮﺩ ﺗﺎ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﻪ ﻳﮏ ﮐـﺸﻮﺭ ﻣﻨـﺰﻭﯼ ﻭ‬

‫ﺑﯽﺍﺛﺮ ﻭ ﻋﻘﺐﻣﺎﻧﺪﻩ ﺍﺯ ﮐﺎﺭﻭﺍﻥ ﲤﺪﻥ ﻣﺒﺪﻝ ﺳﺎﺯﺩ‪ .‬ﺍﻧﮕﺎﺭ ﺩﻭﺭﺍﻥ ﺍﻳﻔﺎﯼ ﻧﻘـﺶ ﺍﻳـﺮﺍﻥ ﺩﺭ‬ ‫ﺻﺤﻨﮥ ﲤﺪﻥ ﺟﻬﺎﻧﯽ ﺑﻪ ﺳﺮ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻭ ﺷﺎﻩ ﺍﲰﺎﻋﻴﻞ ﻣﯽﺑﺎﻳﺴﺖ ﮐﻪ ﭘﺎﻳﺎﻥﲞـﺶ ﺍﻳـﻦ‬

‫ﺩﻭﺭﺍﻥ ﺑﺎﺷــﺪ‪ .‬ﺑــﻪ ﺟــﺰ ﻗﺰﻟﺒﺎﺷــﺎﻥﹾ ﻫــﻴﭻ ﻧﻴــﺮﻭﯼ ﺩﻳﮕــﺮﯼ ﺩﺭ ﺟﻬــﺎﻥ ﻗــﺎﺩﺭ ﻧﺒــﻮﺩ ﮐــﻪ ﭼﻨــﻴﻦ‬ ‫ﻧﻘﺶ ﻭﻳﺮﺍﻧﮕﺮ ﻭ ﻧﺎﺑﻮﺩﮐﻨﻨﺪﻩﺋﯽ ﺍﻳﻔﺎ ﮐﻨﺪ‪ .‬ﺍﻧﮕﺎﺭ ﺩﺳـﺖ ﺗﻘـﺪﻳﺮ ﺍﻳﻔـﺎﯼ ﺍﻳـﻦ ﻧﻘـﺶ ﺭﺍ ﺑـﻪ‬

‫ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﳏــﻮﻝ ﮐــﺮﺩﻩ ﺑــﻮﺩ‪ .‬ﻫــﻴﭻ ﻗــﻮﻡ ﺩﻳﮕــﺮﯼ ﳕــﯽﺗﻮﺍﻧــﺴﺖ ﮐــﻪ ﺁﻥ‬ ‫ﺭﺳــﺎﻟﺖ ﺍﻳــﺮﺍﻥﺳــﺘﻴﺰﯼ ﺭﺍ ﺑــﻪ ﺍﳒــﺎﻡ ﺑﺮﺳــﺎﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺑــﺎ ﺗﻌــﺼﺒﺎﺕ ﺟﺎﻫﻼﻧــﻪﺷــﺎﻥ ﻭ ﺑــﺎ‬ ‫ﺩﮔﺮﺳــﺘﻴﺰﯼﹺ ﺍﺑﻠﻬﺎﻧــﻪﺷــﺎﻥ ﺍﻳــﺮﺍﻥ ﺭﺍ ﺑــﻪ ﺯﻳﺎﻧﺒــﺎﺭﺗﺮﻳﻦ ﻧﮑﺒــﺖ ﺗــﺎﺭﻳﺨﯽ ﻣﺒــﺘﻼ ﮐﺮﺩﻧــﺪ‪ .‬ﺁ‪‬ــﺎ‬

‫ﻣﻐﺰﻫﺎﯼ ﺍﻧﺪﻳﺸﻤﻨﺪ ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﺮﺩﻧﺪ‪ .‬ﺍﻃﺮﺍﻑ ﺍﻳﺮﺍﻥ ﺭﺍ ﺑﺎ ﺑﯽﺗﺪﺑﻴﺮﻳﻬﺎﻳﺸﺎﻥ ﻭ ﺑـﺎ‬ ‫ﲪﺎﻗﺘﻬﺎﻳ ــﺸﺎﻥ ﻗﻴﭽ ــﯽ ﮐﺮﺩﻧ ــﺪ ﻭ ﺍﻳ ــﺮﺍﻥ ﺭﺍ ﺑ ــﻪ ﻳ ــﮏ ﮐ ــﺸﻮﺭ ﮐﻮﭼ ــﮏ ﻭ ﮐ ــﻢﺗ ــﻮﺍﻥ ﺗﺒ ــﺪﻳﻞ‬

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‫‪۳۴۹‬‬ ‫ﮐﺮﺩﻧﺪ‪ .‬ﺁ‪‬ﺎ ﺑﺎ ﺍﻓﮑﺎﺭﯼ ﮐﻪ ﺑﻪﺍﺭﻋﺎﺏ ﺑﺮ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﲢﻤﻴﻞ ﮐﺮﺩﻧﺪ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥﹾ ﻣﺮﺩﻣﯽ‬ ‫ﻧﻔـﺎﻕﺍﻧــﺪﻳﺶ ﻭ ﺧﺮﺍﻓــﻪﭘﺮﺳــﺖ ﻭ ﺗــﻮﻫﻢﮔــﺮﺍ ﻭ ﻋــﺼﺒﯽﻣــﺰﺍﺝ ﺳــﺎﺧﺘﻨﺪ ﮐــﻪ ﺟــﺰ ﻓــﺮﻭﺭﻓﱳ ﺩﺭ‬ ‫ﻻﮎ ﺧﻮﻳﺸﱳ ﻫﻴﭻ ﺭﺍﻫﯽ ﺭﺍ ﺩﺭﭘﻴﺶ ﺧﻮﺩ ﳕﯽﺩﻳﺪﻧﺪ‪ .‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﭼﻨـﺎﻥ ﻣﻴـﺮﺍﺙ ﺩﺳـﺖ‬

‫ﻭ ﭘــﺎﮔﻴﺮ ﻭ ﻣﻨﺤﻮﺳــﯽ ﺍﺯ ﺧﻮﺩﺷــﺎﻥ ﺑﺮﺟــﺎ ‪‬ﺎﺩﻧــﺪ ﮐــﻪ ﺍﻳﺮﺍﻧــﯽ ﻫــﻴﭻﮔــﺎﻩ ﻧﺘﻮﺍﻧــﺴﺖ ﺍﺯ ﻗﻴــﺪ ﻭ‬ ‫ﺑﻨﺪ ﺁﻥ ﺭﻫﺎﻳﯽ ﻳﺎﺑﺪ‪.‬‬

‫ﮐﺴﺎﻧﯽ ﮐـﻪ ﻣـﯽﻧﻮﻳـﺴﻨﺪ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭﺣـﺪﺕ ﻣﻠـﯽ ﻭ ﲤﺎﻣﻴـﺖ ﺍﺭﺿـﯽ ﺭﺍ ﺑـﺮﺍﯼ ﺍﻳـﺮﺍﻥ‬

‫ﺁﻭﺭﺩﻧﺪ ﺗﺎﺭﻳﺦ ﺍﻳـﺮﺍﻥ ﺭﺍ ﺑـﻪﺩﺭﺳـﺘﯽ ﻭ ﺷﺎﻳـﺴﺘﮕﯽ ﳔﻮﺍﻧـﺪﻩﺍﻧـﺪ ﻳـﺎ ﻣـﯽﭘﻨﺪﺍﺭﻧـﺪ ﮐـﻪ ﺑﻠـﺦ ﻭ‬

‫ﲣﺎﺭﺳـ ــﺘﺎﻥ ﻭ ﺍﺷﺮﻭﺳـ ــﻨﻪ ﻭ ﺳـ ــﻐﺪ ﻭ ﺧـ ــﻮﺍﺭﺯﻡ ﻭ ﺍﺭﺯﳒـ ــﺎﻥ ﻭ ﻣـ ــﮏﮐـ ــﺮﺍﻥ ﮐـ ــﻪ ﺩﺭ ﻧﺘﻴﺠـ ــﮥ‬ ‫ﺧ ــﺸﻮﻧﺘﻬﺎﯼ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﺎﮐﻤﻴﺘ ــﺸﺎﻥ ﺑ ــﺮ ﺍﻳ ــﺮﺍﻥ ﺍﺯ ﺩﺳ ــﺖ ﺭﻓ ــﺖ ﲞ ــﺸﻬﺎﯼ‬ ‫ﺍﺻﻠﯽ ﺍﻳﺮﺍﻥﺯﻣﻴﻦ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺗﺎﺭﻳﺦﻧﮕﺎﺭﺍﻧﯽ ﮐﻪ ﺩﺭﺑـﺎﺭﮤ ﭼـﻪﮔـﻮﻧﮕﯽ ﺑﺮﺁﻣـﺪﻥ‪ ‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﻭﺭﻭﺩﺷـﺎﻥ ﺑـﻪﺍﻳـﺮﺍﻥ ﻭ‬

‫ﺗﺸﮑﻴﻞ ﺳﻠﻄﻨﺘﺸﺎﻥ ﻣﻄﺎﻟﻌـﺎﺕ ﺩﺭﺳـﺘﯽ ﻧﺪﺍﺭﻧـﺪ ﻭ ﻣـﯽﭘﻨﺪﺍﺭﻧـﺪ ﮐـﻪ ﺁ‪‬ـﺎ ﺍﻳﺮﺍﻧـﯽ ﺑـﻮﺩﻩﺍﻧـﺪ‬

‫ﻧﻮﺷــﺘﻪﺍﻧ ــﺪ ﮐ ــﻪ ﺷ ــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺑ ــﺎ ﳎﺒ ــﻮﺭ ﮐ ــﺮﺩﻥ‪ ‬ﻣ ــﺮﺩﻡ ﺍﻳــﺮﺍﻥ ﺑ ــﻪ ﺍﲣ ــﺎﺫ ﻣ ــﺬﻫﺐ ﺷ ــﻴﻌﻪ‬ ‫)ﺑﻪﺑﻴﺎﻥ‪ ‬ﺁ‪‬ﺎ‪ :‬ﺭﲰﻴﺖ ﲞـﺸﻴﺪﻥ ﺑـﻪ ﻣـﺬﻫﺐ ﺷـﻴﻌﻪ(‪ ،‬ﻳـﮏ ﻭﺣـﺪﺕ ﻣـﺬﻫﺒﯽ ﺭﺍ ﺩﺭ ﮐـﺸﻮﺭ‬ ‫ﺑﺮﻗﺮﺍﺭ ﮐﺮﺩ ﻭ ﳘﻴﻦ ﻭﺣﺪﺕ‪ ‬ﻣﺬﻫﺒﯽ ﺑﻮﺩ ﮐﻪ ﻭﺣﺪﺕ ﻣﻠﯽ ﺭﺍ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﻳﺠﺎﺩ ﮐﺮﺩ‪ .‬ﺍﻳﻨﻬﺎ‬

‫ﭼﻮﻧﮑﻪ ﺗﺎﺭﻳﺦ ﺻﻔﻮﻳﻪ ﺭﺍ ﺑﻪﺩﺭﺳﺘﯽ ﳔﻮﺍﻧﺪﻩﺍﻧﺪ ﻣﯽﭘﻨﺪﺍﺭﻧﺪ ﮐﻪ ﺑﻴﺸﻴﻨﮥ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﺩﺭ‬ ‫ﺁﻥﺯﻣﺎﻥ ﺷﻴﻌﻪ ﺑﻮﺩﻩﺍﻧﺪ ﻭﻟﯽ ﺳﻨﻴﺎﻥ‪ ‬ﺣﺎﮐﻢ ﺑﺮ ﺍﻳﺮﺍﻥ ﻣﺎﻧﻊ ﻭﺣﺪﺕ ﻣﻠـﯽ ﻣـﯽﺷـﺪﻩﺍﻧـﺪ ﺯﻳـﺮﺍ‬ ‫ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ ﺻﻔﻮﯼ ﻗـﺪﺭﺕ ﺳﻴﺎﺳـﯽ ﺩﺭ ﺩﺳـﺖ ﺍﻗﻠﻴـﺖ ﺳـﻨﯽ ﺑـﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﺷـﮕﻔﺖ‬

‫ﺁﻧﮑﻪ ﺍﻳﻨﻬﺎ ﻣﯽﻧﻮﻳﺴﻨﺪ ﮐﻪ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻣـﺬﻫﺐ ﺷـﻴﻌﻪ ﺭﺍ ﺩﺭ ﺍﻳـﺮﺍﻥ ﺭﲰﻴـﺖ ﲞـﺸﻴﺪ ﺗـﺎ‬ ‫ﺑــﺎ ﺍﺗﮑــﺎﯼ ﺑــﻪﺁﻥ ﺍﺯ ﺍﻳــﺮﺍﻥ ﺩﺭ ﺑﺮﺍﺑــﺮ ﺍﻃﻤــﺎﻉ ﻋﺜﻤﺎﻧﻴﻬــﺎ ﺩﻓــﺎﻉ ﮐﻨــﺪ‪ .‬ﭼﻨــﻴﻦ ﺳــﺨﻨﯽ ﻧــﺸﺎﻧﮥ‬ ‫ﺑــﯽﺍﻃﻼﻋــﯽ ﺍﺯ ﺗ ــﺎﺭﻳﺦ ﺍﻳــﺮﺍﻥ ﻭ ﻋﺜﻤ ــﺎﻧﯽ ﺍﺳــﺖ‪ .‬ﺁ‪ ‬ــﺎ ﺭﺧــﺪﺍﺩﻫﺎﯼ ﻣﺮﺑ ــﻮﻁ ﺑــﻪ ﺗ ــﺸﮑﻴﻞ‬

‫ﺳﻠﻄﻨﺖ ﺻﻔﻮﯼ ﺭﺍ ﻭﺍﺭﻭﻧﻪ ﻣﯽﮐﻨﻨﺪ ﻭ ﺍﺯ ﻳﺎﺩ ﻣﯽﺑﺮﻧﺪ ﮐﻪ ﻣﺴﺒﺐ ﺑﻪﺭﺍﻩ ﺍﻓﺘﺎﺩﻥ‪ ‬ﺟﻨﮕﻬـﺎﯼ‬ ‫ﺍﻳــﺮﺍﻥ ﻭ ﻋﺜﻤــﺎﻧﯽ ﲢﺮﻳﮑــﺎﺕ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺭ ﮐــﺸﻮﺭ ﻋﺜﻤــﺎﻧﯽ ﭘــﺲ ﺍﺯ ﺗــﺸﮑﻴﻞ ﺳﻠﻄﻨﺘــﺸﺎﻥ‬ ‫ﺑــﻮﺩ؛ ﻳﻌﻨــﯽ ﺳﻴﺎﺳــﺘﻬﺎﯼ ﻣــﺬﻫﺒﯽ ﺷــﺎﻩ ﺍﲰﺎﻋﻴــﻞ ﺳــﺒﺐ ﺷــﺪ ﮐــﻪ ﺳــﻠﻄﺎﻥ ﻋﺜﻤــﺎﻧﯽ ﺭﺥ ﺍﺯ‬

‫ﺍﺭﻭﭘﺎ ﻭ ﺍﺭﻭﭘﺎﮔﺸﺎﻳﯽ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﻣﺘﻮﺟﻪ ﺍﻳﺮﺍﻥ ﮐﻨﺪ‪.‬‬

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‫‪۳۵۰‬‬ ‫ﺍﻳﻦ ﻧﮕـﺮﺵﹺ ﻭﺍﺭﻭﻧـﻪ ﺭﺍ ﺍﺑﺘـﺪﺍ ﺍﻳـﺮﺍﻥﺷﻨﺎﺳـﺎﻥ ﻏﺮﺑـﯽ ﺩﺭ ﺳـﺪﮤ ﺣﺎﺿـﺮ ﺩﺭﺍﻧﺪﺍﺧﺘﻨـﺪ؛‬ ‫ﺯﻳﺮﺍ ﺍﻃﻼﻋﺎﺗﺸﺎﻥ ﺭﺍ ﺍﺯ ﻣﺼﺎﺣﺒﻪ ﺑﺎ ﮐﺴﺎﻧﯽ ﺑﻪﺩﺳﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﮐﻪ ﻳﺎ ﺑﻪﻋﻠﺖ ﺗﻌﺼﺐ‬ ‫ﻣﺬﻫﺒﯽ ﺑﻪﺍﻳﻨﻬﺎ ﺩﺭﻭﻍ ﮔﻔﺘﻨﺪ ﻳﺎ ﺍﻃﻼﻉ ﺩﺭﺳﺘﯽ ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﻣﯽﭘﻨﺪﺍﺷـﺘﻨﺪ‬

‫ﮐــﻪ ﺗــﺸﻴﻊ ﺻــﻔﻮﯼ ﺳــﺎﺧﺘﻪ ﻭ ﭘﺮﺩﺍﺧﺘــﮥ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑــﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺑــﺮ ﳘــﻴﻦ ﻣﺒﻨــﺎ ﻫــﻢ ﺑــﻮﺩ ﮐــﻪ‬ ‫ﺑﺮﺧﯽ ﺍﺯ ﺍﻳﺮﺍﻥﺷﻨﺎﺳﺎﻥ ﻏﺮﺑﯽ ﭘﻨﺪﺍﺷﺘﻨﺪ ﻭ ﻧﻮﺷﺘﻨﺪ ﮐﻪ ﺗﺸﻴﻊ ﺭﺍ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﺍﻣﻮﯼ‬

‫ﺳﺎﺧﺘﻨﺪ ﺗﺎ ﺑﺎ ﺩﻳﻦ ﺍﺳﻼﻡ ﻣﻘﺎﺑﻠﻪ ﮐﻨﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﳕـﯽﺩﺍﻧﻨـﺪ ﮐـﻪ ﺗـﺸﻴﻊ ﻳـﮏ ﻣـﺬﻫﺐ ﺧﺎﻟـﺼ‪‬ﺎ‬ ‫ﻋﺮﺑﯽ ﺍﺳﺖ ﻭ ﺩﺭ ﳏﻴﻄـﯽ ﻋﺮﺑـﯽ )ﺩﺭ ﮐﻮﻓـﻪ( ﺗﻮﺳـﻂ ﻗﺒﺎﻳـﻞ ﻳﻤﻨـﯽﺗﺒـﺎﺭ )ﻗﺒﺎﻳـﻞﹺ ‪‬ﻣـﺬﺣ‪‬ﺞ ﻭ‬

‫ﺣ‪‬ﻤﻴ‪‬ﺮ( ﻧﺸﻮ ﻭ ﳕﺎ ﻳﺎﻓﺘﻪ ﺑﻮﺩﻩ‪ ،‬ﻭ ﻋﻤﻮﻡ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﺍﻥ ﺷﻴﻌﻪ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺗﺸﮑﻴﻞ ﺳـﻠﻄﻨﺖ‬

‫ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﺯ ﻗﺒﺎﻳـ ـﻞﹺ ﻣ ــﺬﺣﺞ ﻭ ﺣ‪‬ﻤ ‪‬ﻴ ــﺮ ﻭ ﺑﻨ ــﯽﺍﺳ ــﺪ‪ ،‬ﻭ ﻧﻴ ــﺰ ﺍﺯ ﺑﻮﻣﻴ ــﺎﻥ ﺟﻨ ــﻮﺏ ﻋ ــﺮﺍﻕ‪ ،‬ﻭ‬

‫ﳘﻪﺷﺎﻥ ﻋﺮﺍﻗﯽ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺍﻟﺒﺘــﻪ ﻣﺬﻫﺒــﻬﺎﺋﯽ ﮐــﻪ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺗــﺎ ﭘــﻴﺶ ﺍﺯ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﺩﺍﺷــﺘﻨﺪ ﻧﻴــﺰ ﺩﻳ ـﻦﹺ ﻣﻠ ـﯽﹺ ﺧــﻮﺩ‪‬‬

‫ﺍﻳﺮﺍﻧﻴــﺎﻥ ﻧﺒــﻮﺩ‪ ،‬ﺑﻠﮑــﻪ ﺑــﻪﴰــﺸﻴﺮ ﺟﻬــﺎﺩﮔﺮﺍﻥ‪ ‬ﺻــﺪﺭ ﺍﺳــﻼﻡ ﻭ ﺳــﭙﺲ ﺑــﻪ ﴰــﺸﻴﺮ ﺧــﻮﻧﺮﻳﺰ‬ ‫ﺗﺮﮐﺎﻥ ﻏﺰﻧـﻮﯼ ﻭ ﺳـﻠﺠﻮﻗﯽ ﺑـﺮ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﲢﻤﻴـﻞ ﺷـﺪﻩ ﺑـﻮﺩ‪ ،‬ﻭ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺩﺭ ﻃـﯽ ﻧـﺴﻠﻬﺎﯼ‬ ‫ﺑﻌــﺪﯼ ﺑــﻪﺁﻥ ﻋــﺎﺩﺕ ﮐــﺮﺩﻩ ﺑﻮﺩﻧــﺪ ﻭ ﺑــﺮ ﻃﺒــﻖ ﻣــﺰﺍﺝ ﻓﺮﻫﻨﮕ ـﯽﹺ ﺧﻮﺩﺷــﺎﻥ ﺁﻥﺭﺍ ﺑﺎﺯﺳــﺎﺯﯼ‬

‫ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻭ ﺍﻳﻨﮏ ﺁﻥﺭﺍ ﲞﺸﯽ ﺍﺯ ﻫﻮﻳﺖ ﺧﻮﺩﺷﺎﻥ ﻣﯽﭘﻨﺪﺍﺷﺘﻨﺪ ﻭ ﺩﺭﺑﺮﺍﺑﺮ ﻣـﺬﻫﺐﹺ‬ ‫ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺍﻳ ــﺴﺘﺎﺩﮔﯽ ﻣ ــﯽﮐﺮﺩﻧ ــﺪ‪ .‬ﺍﻳﺮﺍﻧﻴ ــﺎﻥ ﺩﺭﺑﺮﺍﺑ ــﺮ ﺍﺳ ــﻼﻡﮔ ــﺴﺘﺮﺍﻥ‪ ‬ﺩﻭﺭﺍﻥ ﺧﻠﻔ ــﺎﯼ‬

‫ﳔــﺴﺘﻴﻦ ﻭ ﺳــﻼﻃﻴﻦﹺ ﺍﻣــﻮﯼ ﻧﻴــﺰ ﻣﻘﺎﻭﻣﺘــﻬﺎ ﮐــﺮﺩﻩ ﻭ ﺭﳒﻬــﺎﯼ ﺟــﺎﻥﮔــﺰﺍ ﮐــﺸﻴﺪﻩ ﺑﻮﺩﻧــﺪ‪.‬‬

‫ﭼﻨﺎﻧﮑــﻪ ﻣــﯽﺩﺍﻧــﻴﻢ‪ ،‬ﺍﺳــﻼﻡ ﺭﺍ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻭ ﻋــﺮﺍﻕ ﻭ ﺷــﺎﻡ ﻭ ﻣــﺼ ‪‬ﺮ ﺍﻣﻮﻳــﺎﻥ ﮔــﺴﺘﺮﺩﻧﺪ‪ .‬ﺍﻣــﺎ‬

‫ﻋﻤــﻮﻡ ﻣــﺮﺩﻡ ﺍﻳــﺮﺍﻥ‪ ،‬ﺑــﺎ ﳘــﮥ ﻓــﺸﺎﺭﻫﺎﺋﯽ ﮐــﻪ ﺑــﺮ ﺁ‪‬ــﺎ ﻭﺍﺭﺩ ﻣــﯽﺷــﺪ‪ ،‬ﺧﻴﻠــﯽ ﺩﻳــﺮ ﺑــﻪ ﺍﺳــﻼﻡ‬ ‫ﮔﺮﻭﻳﺪﻧـﺪ‪ .‬ﺩﺭ ﺳــﺪﻩﻫـﺎ ﺍﻭﻝ ﻭ ﺩﻭﻡ ﺧﻼﻓــﺖ ﻋﺒﺎﺳـﯽ ﺯﻣــﺎﻡ ﺍﻣـﻮﺭ ﺩﺭ ﺩﺳــﺖ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺑــﻮﺩ ﻭ‬

‫ﺟﻬﺎﺩ ﻭ ﺩﻳﻦﮔﺴﺘﺮﯼ ﭼﻮﻧﮑﻪ ﺑﺎ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﺗﻌﺎﺭﺽ ﺩﺍﺷـﺖ ﺑـﻪﮐﻠـﯽ ﻣﺘﻮﻗـﻒ ﮔـﺸﺘﻪ‬

‫ﺑﻮﺩ‪ .‬ﮔﺰﺍﺭﺷﻬﺎﯼ ﺗﺎﺭﻳﺨﯽ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺗـﺎ ﻧﻴﻤـﻪﻫـﺎﯼ ﺳـﺪﮤ ﭼﻬـﺎﺭﻡ ﻫﺠـﺮﯼ ﺑـﻴﺶ ﺍﺯ‬ ‫ﻧﻴﻤــﯽ ﺍﺯ ﻣــﺮﺩﻡ ﺍﻳــﺮﺍﻥ ﺑــﺮ ﺩﻳــﻦ ﻗــﻮﻣﯽﹺ ﺧﻮﺩﺷــﺎﻥ ﺑﻮﺩﻧــﺪ‪ .‬ﻣــﺜﻼ ﺷــﻴﺮﺍﺯ ﺑــﺎ ﻭﺟــﻮﺩﯼ ﮐــﻪ ﺍﺯ‬

‫ﺍﻭﺍﺋــﻞ ﻓﺘﻮﺣــﺎﺕ ﺍﺳــﻼﻣﯽ ﺷــﻬ ﹺﺮ ﭘﺎﺩﮔــﺎﻧﯽ ﺟﻬــﺎﺩﮔﺮﺍﻥ‪ ‬ﻋــﺮﺏ ﺑــﻮﺩ ﺗــﺎ ﺳــﺪﮤ ﭘــﻨﺠﻢ ﻫﺠــﺮﯼ‬ ‫ﲞﺶ ﺍﻋﻈﻢ ﻣﺮﺩﻣﺶ ﻣﺰﺩﺍﻳ‪‬ﺴﻦ ﺑﻮﺩﻧﺪ ﺳﭙﺲ ﺩﺭ ﺩﻭﺭﺍﻥ ﺗﺮﮐﺎﻥ‪ ‬ﺳﻠﺠﻮﻗﯽ ﻣﺴﻠﻤﺎﻥ ﮐـﺮﺩﻩ‬

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‫‪۳۵۱‬‬ ‫ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﺩﻳﮕﺮ ﻧﻘﺎﻁ ﭘﺎﺭﺱ ﻧﻴﺰ ﻭﺿـﻊ ﺑـﻪ ﳘـﻴﻦ ﻣﻨـﻮﺍﻝ ﺑـﻮﺩ‪ ،‬ﻣـﺜﻼ ﺁﺑﺎﺩﻳﻬـﺎﯼ ﻻﺭﺳـﺘﺎﻥ‬ ‫ﺩﺭ ﺳــﺪﮤ ﭘــﻨﺠﻢ ﻣــﺴﻠﻤﺎﻥ ﮐــﺮﺩﻩ ﺷــﺪﻧﺪ ﻭ ﺗــﺎ ﺁﻥﺯﻣــﺎﻥ ‪‬ــﺪﻳﻦ ﻣﺎﻧــﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﻣﻨــﺎﻃﻖ ﺭﯼ ﻭ‬ ‫ﻫﻴﺮﮐﺎﻧﻴﻪ )ﮔﺮﮔﺎﻥ( ﻭ ﺍﺳﭙﻬﺎﻥ ﻧﻴﺰ ﭼﻨﻴﻦ ﺑﻮﺩ ﻭ ﲨﺎﻋﺎﺕ ‪‬ﺪﻳﻦ ﻣﺰﺩﮐﯽ ﻭ ﺧﺮ‪‬ﻡﺩﻳﻨﺎﻥ ﺩﺭ‬

‫ﳘﮥ ﺁﺑﺎﺩﻳﻬﺎﯼ ﺭﯼ ﻭ ﻫﻴﺮﮐﺎﻧﻴﻪ ﻭ ﺍﺳﭙﻬﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺳﭙﺲ ﺑﻪﺗﻴﻎ ﺗﺮﮐﺎﻥ ﺳـﻠﺠﻮﻗﯽ‬

‫ﻭ ﻓﺘــﻮﺍﯼ ﻓﻘﻬــﺎﯼ ﺁ‪‬ــﺎ ﻣــﺴﻠﻤﺎﻥ ﮐــﺮﺩﻩ ﺷــﺪﻧﺪ‪ .‬ﺳــﻬﻤﯽ ﮐــﻪ ﺗﺮﮐــﺎﻥ ﻏﺰﻧــﻮﯼ ﻭ ﺳــﻠﺠﻮﻗﯽ ﺩﺭ‬

‫ﲢﻤﻴــﻞ ﺍﺳــﻼﻡ ﺑــﺮ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺩﺍﺷــﺘﻨﺪ ﺑــﺴﻴﺎﺭ ﺑﻴــﺸﺘﺮ ﺍﺯ ﺳــﻬﻢﹺ ﻋﺮ‪‬ــﺎﯼ ﺟﻬــﺎﺩﮔﺮ ﺩﺭ ﺯﻣــﺎﻥ‬

‫ﺍﻣﻮﯼ ﺑﻮﺩ‪ .‬ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺩﻭﺭﺍﻥ ﺍﻣﻮﯼ ﻧﻴﺰ ﮐﻪ ﺍﻟﺒﺘﻪ ﮐﺴﯽ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣـﺴﻠﻤﺎﻥ ﻧـﺸﺪﻩ ﺑـﻮﺩ‪.‬‬

‫ﭼﻪ ﺑﺴﺎ ﮐﻪ ﺍﮔـﺮ ﺍﻳـﺮﺍﻥ ﺩﺭ ﺁﻏـﺎﺯ ﺳـﺪﮤ ﭘـﻨﺠﻢ ﻫﺠـﺮﯼ ﺑـﻪﺩﺳـﺖ ﻗﺒﺎﻳـﻞ ﺍﻭﻏـﻮﺯ ﻧﻴﻔﺘـﺎﺩﻩ ﺑـﻮﺩ‬ ‫ﻫﻨﻮﺯ ﺑﻴﺶ ﺍﺯ ﻧﻴﻤﯽ ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺑﺮ ﺩﻳﻦ ﻣﻠﯽﹺ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩﻧﺪ‪.‬‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎ ﮔﺬﺷﺖ‪ ‬ﺳﺪﻩﻫﺎ ﺑﻪ ﺩﻳﻦ ﻧﻮﻳﻨﺸﺎﻥ ﺑﺎ ﻫﺮ ﻣﺬﻫﺒﯽ ﮐﻪ ﺩﺍﺷـﺘﻨﺪ ﻋـﺎﺩﺕ‬

‫ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺍﺳﻼﻡ ﺭﺍ ﭘﺮﻭﺭﺵ ﻭ ﮔﺴﺘﺮﺵ ﻧﻴﺰ ﺩﺍﺩﻩ ﻭ ﺁﻥﺭﺍ ﺑﻪ ﳘﺮﺍﻩ ﻓﺮﻫﻨﮓ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺗﺎ‬

‫ﺩﻭﺭﺗﺮﻳﻦ ﻧﻘﺎﻁ ﺷﺮﻕ ﺁﺳﻴﺎ ﻭ ﺍﻋﻤﺎﻕ ﺍﻧـﺎﺗﻮﻟﯽ ﺭﺳـﺎﻧﺪﻩ ﺑﻮﺩﻧـﺪ؛ ﻳﻌﻨـﯽ ﻫﺮﺟـﺎ ﮐـﻪ ﻓﺮﻫﻨـﮓ‬

‫ﺍﻳﺮﺍﻧﯽ ﺭﻓﺘﻪ ﺑﻮﺩ ﺍﺳﻼﻡ ﺍﻳﺮﺍﻧﯽ )ﺍﺳﻼﻡ ﺑﺎﺯﺳﺎﺯﯼﺷﺪﮤ ﻣﺪﺍﺭﺍﮔ ﹺﺮ ﻣﺒﺘﻨﯽ ﺑﺮ ﻣﺬﻫﺐﹺ ﺣﻨﻔﯽ‬ ‫ﻭ ﭘﻴﺮﺍﻳــﮥ ﻣﻌﺘﺰﻟــﯽ( ﻧﻴــﺰ ﺑــﺎ ﺁﻥ ﺭﻓﺘــﻪ ﻭ ﻣﺎﻧــﺪﮔﺎﺭ ﺷــﺪﻩ ﺑــﻮﺩ‪ .‬ﻭﻟــﯽ ﺗﺮﮐــﺎﻥ ﻗﺰﻟﺒــﺎﺵ‪ ‬ﻣــﺬﻫﺐ‬

‫ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺍﺯ ﺑﻴﺎﺑﺎ‪‬ﺎﯼ ﺍﻧﺎﺗﻮﻟﯽ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻧﺪ ﺗﺎ ﺑﺮ ﺍﻳﺮﺍﻧﻴﺎﻥ ﲢﻤﻴﻞ ﮐﻨﻨﺪ‪ .‬ﺷﻴﻮﻩﻫﺎﯼ‬

‫ﺁ‪‬ﺎ ﺑﺮﺍﯼ ﲢﻤﻴﻞ ﻣﺬﻫﺒﺸﺎﻥ ﺑﺮ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺑﻪﺣﺪﯼ ﺧﺸﻮﻧﺖﺑﺎﺭ ﻭ ﺫﻟﻴـﻞﮐﻨﻨـﺪﻩ ﺑـﻮﺩ ﮐـﻪ‬ ‫ﺍﻣﺮﻭﺯ ﻫﺮﮐﻪ ﺍﻳﻦ ﻧﻮﺷﺘﻪﻫﺎ ﺭﺍ ﲞﻮﺍﻧﺪ ﺗﺎ ﻭﻗﺘﯽ ﮐﻪ ﻣﺘﻮﻥ ﺍﺻﻠﯽ ﺻﻔﻮﯼ ﺭﺍ ﳔﻮﺍﻧﺪﻩ ﺑﺎﺷـﺪ‬

‫ﺷـﺎﻳﺪ ﻧﺘﻮﺍﻧــﺪ ﺑـﺎﻭﺭ ﮐﻨـﺪ‪ ،‬ﻭ ﺷـﺎﻳﺪ ﺑﭙﻨــﺪﺍﺭﺩ ﮐـﻪ ﳕــﯽﺷـﻮﺩ ﻣﺮﺩﻣــﯽ ﺭﻓﺘﺎﺭﺷـﺎﻥ ﺍﻳــﻦﮔﻮﻧـﻪ ﺗــﺎ‬

‫ﺍﻳﻦﺣﺪ ﻏﻴﺮﺍﻧﺴﺎﻧﯽ ﻭ ﺧﺸﻦ ﻭ ﭼﻨﺪﺵﺁﻭﺭ ﺑﺎﺷﺪ‪ .‬ﻭﻟﯽ ﺍﻳﻨﻬﺎ ﺩﺭ ﺗﺄﻟﻴﻔﺎﺕ ﻣﻮﺭﺧﺎﻥ ﺩﺭﺑـﺎﺭ‬ ‫ﺷﺎﻫﺎﻥ ﺻﻔﻮﯼ ﺁﻣﺪﻩ ﺍﺳﺖ ﻭ ﻣﺘﺄﺳﻔﺎﻧﻪ ﳘﻪ ﺣﻘﻴﻘﺖ ﺍﺳﺖ‪ .‬ﺭﺧـﺪﺍﺩﻫﺎﯼ ﺗﻠـﺦ ﺗـﺎﺭﻳﺦ‬

‫ﺭﺍ ﻣﯽﺷﻮﺩ ﮐﻪ ﳔﻮﺍﻧﺪ‪ ،‬ﻣﯽﺷﻮﺩ ﮐﻪ ﺑﺮﺍﯼ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺯﻧﮕﻔﺖ‪ ،‬ﻭﻟﯽ ﳕـﯽﺷـﻮﺩ ﮐـﻪ ﺁﻧﭽـﻪ‬ ‫ﺧﻮﺩ‪ ‬ﺑﺎﺯﻳﮕﺮﺍﻥ ﺍﻳﻦ ﺭﺧﺪﺍﺩﻫﺎ ﻧﻮﺷﺘﻪﺍﻧﺪ ﺗﺎ ﻳﺎﺩﮔﺎﺭ ﺍﻓﺘﺨﺎﺭﺷﺎﻥ ﺑﺎﺷﺪ ﺭﺍ ﺍﻧﮑﺎﺭ ﮐﺮﺩ‪.‬‬

‫ﺷــﺎﻳﺪ ﺑــﺴﻴﺎﺭ ﮐــﺴﺎﻥ ﻧﺘﻮﺍﻧﻨــﺪ ﺑــﺎﻭﺭ ﮐﻨﻨــﺪ ﮐــﻪ ﻣﺮﻳــﺪﺍﻥ‪ ‬ﺷــﺎﻩ‪ ‬ﺻــﻔﻮﯼ ﮔﻮﺷــﺖ ﻻﺷــﮥ‬

‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﺑﺰﺭﮔﺎﻥ ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﺑﻪ ﻓﺮﻣﺎﻥ ﻭﻻﻳﯽ ﻣﯽﺧﻮﺭﺩﻧﺪ! ﺷﺎﻳﺪ ﺑـﺴﻴﺎﺭ ﮐـﺴﺎﻥ ﺑـﺎﻭﺭ‬

‫ﻧﮑﻨﻨﺪ ﮐﻪ ﻣﻴﮕﺴﺎﺭﯼ ﻭ ﻟﻮﺍﻁ ﻧﺰﺩ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺍﺯ ﻣﺴﺘﺤﺒﺎﺕ ﺑﻮﺩ! ﺷـﺎﻳﺪ ﺑـﺴﻴﺎﺭ ﮐـﺴﺎﻥ ﺑـﺎﻭﺭ‬

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‫‪۳۵۲‬‬ ‫ﻧﮑﻨﻨــﺪ ﮐــﻪ ﺭﻳــﺶ ﮔﺬﺍﺷــﱳ ﺩﺭ ﻣــﺬﻫﺐ ﺁ‪‬ــﺎ ﺣــﺮﺍﻡ ﺑــﻮﺩ! ﺷــﺎﻳﺪ ﮐــﺴﺎﻧﯽ ﺑــﺎﻭﺭ ﻧﮑﻨﻨــﺪ ﮐــﻪ‬ ‫ﻗﺰﻟﺒﺎﺷــﺎﻥ ﻣــﺮﺩﻡ ﺭﺍ ﳎﺒــﻮﺭ ﻣــﯽﮐﺮﺩﻧــﺪ ﺗــﺎ ﺍﺯ ﲬﻬــﺎﯼ ﺳ ـ ﹺﺮ ﭼﺎﺭﺳــﻮﮐﻬﺎ ﺷــﺮﺍﺏ ﲞﺮﻧــﺪ ﻭ‬ ‫ﺑﻨﻮﺷــﻨﺪ ﻭ ﺑــﻪ ﻋﺎﺋــﺸﻪ ﺩﺷــﻨﺎﻡ ﺩﻫﻨــﺪ ﺑــﺮﺍﯼ ﺁﻧﮑــﻪ ﻣﻌﻠــﻮﻡ ﺷــﻮﺩ ﮐــﻪ ﻣــﺬﻫﺐ ﻣﻨــﺴﻮﺥ ﺭﺍ ﺭﻫــﺎ‬

‫ﮐﺮﺩﻩ ﺑﻪ ﻣﺬﻫﺐ ﺣﻖﹺ ﺁ‪‬ﺎ ﺩﺭﺁﻣﺪﻩﺍﻧﺪ‪ .‬ﺟﺎﯼ ﺍﻳﻦ ﲬﺨﺎﻧﻪﻫﺎﯼ ﺳـ ﹺﺮ ﭼﺎﺭﺳـﻮﮐﻬﺎ ﮐـﻪ ﳏـﻞ‬ ‫ﻧﻮﺷﻴﺪﻥ ﺷﺮﺍﺏ ﻭ ﻟﻌﻨﺖ ﻓﺮﺳﺘﺎﺩﻥ ﻭ ﺩﻋﺎ ﮐﺮﺩﻥ ﻭ ﺣﺎﺟﺖ ﻃﻠﺒﻴﺪﻥ ﺑﻮﺩ ﻫﻨﻮﺯ ﺩﺭ ﺑﺴﻴﺎﺭﯼ‬

‫ﺍﺯ ﺷ ــﻬﺮﻫﺎﯼ ﺍﻳ ــﺮﺍﻥ ﻭﺟ ــﻮﺩ ﺩﺍﺭﺩ ﻭ ﻫﻨ ــﻮﺯ ﻫ ــﻢ ﳘ ــﺎﻥ ﻧ ــﺎﻡﹺ ﺩﻭﺭﺍﻥ ﺻ ــﻔﻮﯼ ﺭﺍ ﺣﻔ ــﻆ ﮐ ــﺮﺩﻩ‬

‫ﺳﻘﹼﺎﺧﺎﻧﻪ« ﮔﻮﻳﻨﺪ ﻳﻌﻨﯽ ﺟﺎﯼﹺ ﺁﺷـﺎﻣﻴﺪﻥ‪ .‬ﺩﻳﮕـﺮ ﺩﻳﺮﺯﻣـﺎﻧﯽ ﺍﺳـﺖ ﮐـﻪ ﺩﺭ‬ ‫ﺍﺳﺖ؛ ﺁ‪‬ﺎ ﺭﺍ » ‪‬‬

‫ﺍﻳﻨﺠﺎﻫﺎ ﲬﻬﺎﯼ ﺷﺮﺍﺏ ﻧﺼﺐ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﯽ ﳘﺎﻥ ﺣﺎﻟﺖ ﺩﻳﺮﻳﻨﻪ ﺭﺍ ﺣﻔﻆ ﮐـﺮﺩﻩ ﺍﺳـﺖ؛‬ ‫ﻭ ﻫﻨــﻮﺯ ﻫــﻢ ﮐــﺴﺎﻧﯽ ﺑــﻪﻧــﺰﺩ »ﺳــﻘﺎﺧﺎﻧﻪ« ﻣــﯽﺭﻭﻧــﺪ ﻭ ﴰﻌــﯽ ﺭﻭﺷــﻦ ﻣــﯽﮐﻨﻨــﺪ ﻭ ﺳــﮑﻪﺋــﯽ‬

‫ﻣﯽﺍﻧﺪﺍﺯﻧﺪ )ﺭﻣﺰﯼ ﺍﺯ ‪‬ﺎﯼ ﺷﺮﺍﺏﹺ ﺁﻥ ﺩﻭﺭﺍﻥ( ﻭ ﻟﻌﻨﺘﯽ ﻣﯽﻓﺮﺳﺘﻨﺪ ﻭ ﺩﻋﺎﺋﯽ ﻣﯽﮐﻨﻨﺪ ﻭ‬

‫ﺣﺎﺟﺘﯽ ﻣﯽﻃﻠﺒﻨﺪ‪ .‬ﺷﺎﻳﺪ ﮐﺴﺎﻧﯽ ﮐﻪ ﻣﺘﻮﻥ ﺗﺄﻟﻴﻒﺷﺪﻩ ﺗﻮﺳﻂ ‪‬ﻣﺪ‪‬ﺍﺣﺎﻥ ﺷﺎﻩ ﺍﲰﺎﻋﻴـﻞ ﻭ‬ ‫ﺷ ــﺎﻩ ‪‬ﻤﺎﺳ ــﺐ ﺭﺍ ﳔﻮﺍﻧ ــﺪﻩﺍﻧ ــﺪ ﻧ ــﺰﺩ ﺧ ــﻮﺩ ﺑﻴﻨﺪﻳ ــﺸﻨﺪ ﮐ ــﻪ ﺑﺮﺧ ــﯽ ﺍﺯ ﺁﻧﭽ ــﻪ ﻣ ــﻦ ﺩﺭ ﺍﻳ ــﻦ‬ ‫ﮐﺘﺎﺑﭽـ ــﻪ ﺁﻭﺭﺩﻩﺍﻡ ﮔﺰﺍﻓـ ــﻪ ﺑﺎﺷـ ــﺪ‪ .‬ﺷـ ــﺎﻳﺪ ﻫـ ــﻢ ﺑﺎﺯﻣﺎﻧـ ــﺪﮔﺎﻥ ﻧﻮﺍﺩﮔـ ــﺎﻥ‪ ‬ﳘـ ــﺎﻥ ﻗﺰﻟﺒﺎﺷـ ــﺎﻥ ﻭ‬ ‫ﺗﱪﺍﺋﻴﺎﻥ ﻫﻨـﻮﺯ ﻫـﻢ ﺑـﺎ ﺧﻮﺍﻧـﺪﻥ‪ ‬ﺍﻳـﻦ ﻣﻮﺿـﻮﻋﻬﺎ ﺩﺭ ﻋﻤـﻖ ﺫﻫﻨـﺸﺎﻥ ﻧـﻮﻋﯽ ﺷـﺎﺩﯼ ﺣﺎﺻـﻞ‬

‫ﮐﻨﻨﺪ ﺍﺯ ﺁﻧﭽﻪ ﻧﻴﺎﮐﺎﻧﺸﺎﻥ ﺑـﺎ ﻣـﺮﺩﻡ ﺍﻳـﺮﺍﻥ ﮐﺮﺩﻧـﺪ‪ .‬ﺑﺮﺧـﯽ ﺍﺯ ﺍﻳﻨـﻬﺎ ﻫـﻢ ﺑـﺮﺍﯼ ﺗﻮﺟﻴـﻪ ﺍﻳـﻦ‬ ‫ﳘﻪ ﺳﺘﻤﯽ ﮐﻪ ﺍﺯ ﺩﺳﺖ ﻗﺰﻟﺒﺎﺷـﺎﻥ ﻭ ﺗﱪﺍﺋﻴـﺎﻥ ﺑـﺮ ﺍﻳـﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧـﯽ ﻣـﯽﺭﻓﺘـﻪ ﺍﺳـﺖ ﺗـﻼﺵ‬

‫ﻣــﯽﮐﻨﻨــﺪ ﮐــﻪ ﺩﺍﺳــﺘﺎﻥ ﺩﺭﮔﻴﺮﻳﻬــﺎﯼ ﺷــﻴﻌﻪ ﻭ ﺳــﻨﯽ ﺩﺭ ﻣﻴــﺎﻥ ﻋﺮ‪‬ــﺎﯼ ﻋــﺮﺍﻕ ﻭ ﻟﺒﻨــﺎﻥ‪ ،‬ﻳــﺎ‬ ‫ﺳﺮﮐﻮﺏ ﺗﺮﮐﺎﻥ ﺑﮑﺘﺎﺷﯽ ﺩﺭ ﮐﺸﻮﺭ ﻋﺜﻤﺎﻧﯽ ﺑﻪﺩﺳﺘﻮﺭ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢﹺ ﺗ‪‬ﺮﮎ ﺭﺍ ﺑﻪﻳﺎﺩ‪ ‬ﻣﺮﺩﻡﹺ‬

‫ﺍﻳ ــﺮﺍﻥ ﺑﻴﺎﻭﺭﻧ ــﺪ ﻭ ﻋﻤ ــﻞ ﻗﺰﻟﺒﺎﺷ ــﺎﻥ ﺭﺍ ﺗﻮﺟﻴ ــﻪ ﮐﻨﻨ ــﺪ؛ ﺍﻧﮕ ــﺎﺭ ﮐ ــﻪ ﺍﮔ ــﺮ ﺩﺭ ﻋ ــﺮﺍﻕ ﻭ ﻟﺒﻨ ــﺎﻥ‬ ‫ﺷــﻴﻌﻴﺎﻥ ﻭ ﺣﻨﺒﻠﻴــﺎﻥ ﺑــﺎ ﻫــﻢ ﺩﺭﮔﻴــﺮﯼ ﺩﺍﺷــﺘﻪﺍﻧــﺪ ﻳــﺎ ﺩﺭ ﻋﺜﻤــﺎﻧﯽ ﺑﮑﺘﺎﺷــﻴﺎﻥ ﺭﺍ ﮐــﺸﺘﻪﺍﻧــﺪ‬

‫ﻣﯽﺷﻮﺩ ﮐﻪ ﭘﺮﻭﺍﻧﮥ ﺟﻨﺎﻳﺘﮕﺮﯼ ﺭﺍ ﺑﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ‪ ‬ﺍﺷﻐﺎﻟﮕﺮ ﺩﺍﺩ ﺗـﺎ ﺧـﺸﻤﯽ ﮐـﻪ ﺍﺯ ﺳـﻨﻴﺎﻥ ﺩﺭ‬ ‫ﺩﻝ ﺩﺍﺷﺘﻪﺍﻧﺪ ﺭﺍ ﺑﺮ ﺳﺮ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺧﺎﻟﯽ ﮐﻨﻨﺪ! ﺍﻳﻨـﻬﺎ ﳕـﯽﺧﻮﺍﻫﻨـﺪ ﺑﭙﺬﻳﺮﻧـﺪ ﮐـﻪ ﻣـﺎ ﺩﺭ‬ ‫ﺍﻳﻦ ﺩﻓﺘﺮﭼﻪ ﺩﺭ ﺣﺎﻝ ﻣﻄﺎﻟﻌﮥ ﲞﺶ ﮐﻮﭼﮑﯽ ﺍﺯ ﺗﺎﺭﻳﺦ ﭘﺮﻧﺸﻴﺐ ﻭ ﻓﺮﺍ ﹺﺯ ﺍﻳﺮﺍﻥ ﻫـﺴﺘﻴﻢ‪ ،‬ﻭ‬

‫ﻣﯽﺧﻮﺍﻫﻴﻢ ﮐﻪ ﺁﻧﭽﻪ ﺩﻳﺮﻭﺯﻫـﺎ ﺑـﺮ ﻣـﺎ ﺭﻓﺘـﻪ ﻭ ﻣـﺎ ﺭﺍ ﺑـﻪﺍﻳﻨﺠـﺎ ﺭﺳـﺎﻧﺪﻩ ﺍﺳـﺖ ﺭﺍ ﺑـﺎﺯﺧﻮﺍﻧﯽ‬ ‫ﮐﻨـ ــﻴﻢ؛ ﻟـ ــﺬﺍ ﺍﺯ ﺁﻧﭽـ ــﻪ ﺩﺭ ﺍﻳـ ــﻦ ﺩﻓﺘﺮﭼـ ــﻪ ﺍﺯ ﻧﻮﺷـ ــﺘﻪﻫـ ــﺎﯼ ﺧـ ــﻮﺩ‪ ‬ﻭﻗـ ــﺎﻳﻊﻧﮕـ ــﺎﺭﺍﻥ ﺻـ ــﻔﻮﯼ‬

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‫‪۳۵۳‬‬ ‫ﺑﺎﺯﻧﻮﻳﺴﯽ ﮐﺮﺩﻩﺍﻳﻢ ﺩﳋﻮﺭ ﻣﯽﺷﻮﻧﺪ ﻭ ﺩﻟﺸﺎﻥ ﳕﯽﺧﻮﺍﻫﺪ ﮐـﻪ ﺍﻳﻨـﻬﺎ ﺩﺭ ﻣﻌـﺮﺽ ﻣﻄﺎﻟﻌـﻪ‬ ‫ﻗــﺮﺍﺭ ﮔﻴــﺮﺩ‪ .‬ﺍﻳﻨــﻬﺎ ﺩﳋــﻮﺭ ﻣــﯽﺷــﻮﻧﺪ ﺯﻳــﺮﺍ ﺩﻟــﺸﺎﻥ ﳕــﯽﺧﻮﺍﻫــﺪ ﮐــﻪ ﮐــﺴﯽ ﮔﺬﺷــﺘﻪﻫــﺎﯼ‬ ‫ﮐﻨــﺪ ﻭ ﮐــﺎﻭ ﮐﻨــﺪ ﻭ ﺑــﻪﳕــﺎﻳﺶ ﺑﮕــﺬﺍﺭﺩ‪ .‬ﺑــﻪﻭﻳــﮋﻩ ﳑﮑــﻦ ﺍﺳــﺖ ﮐــﻪ ﻧﻮﺍﺩﮔــﺎﻥ‬ ‫ﭘﺪﺭﺍﻧــﺸﺎﻥ ﺭﺍ ﹶ‬

‫ﳘــﺎﻥ ﺳﻴﺪﺷــﺪﮔﺎﻥ‪ ‬ﺗﱪﺍﻳــﯽ ﺍﺯ ﺧﻮﺍﻧــﺪﻥ ﺍﻳــﻦ ﻧﻮﺷــﺘﻪﻫــﺎ ﺑــﻴﺶ ﺍﺯ ﻧﻮﺍﺩﮔــﺎﻥ ﺁﻥ ﻗﺰﻟﺒﺎﺷــﺎﻥ‬ ‫ﻼ ﻳﮑــﯽ ﮐــﻪ ﻫﻨــﻮﺯ ﻫــﻢ ﻗﺰﻟﺒــﺎﺵﺗﺒــﺎﺭ ﺑــﻮﺩﻥ ﺧــﻮﺩﺵ ﻣــﯽﻧــﺎﺯﺩ ﺑــﺮﺍﯼ ﺍﺑــﺮﺍﺯ‬ ‫ﺑﺮﳒﻨــﺪ؛ ﻳــﺎ ﻣــﺜ ﹰ‬

‫ﺧــﺸﻢ ﺧــﻮﺩﺵ ﺑــﻪ ﻧﻮﻳــﺴﻨﺪﮤ ﺍﻳــﻦ ﺩﻓﺘــﺮ ‪‬ﻤــﺖ ﺗــﺮﮎﺳــﺘﻴﺰﯼ ﺑﺰﻧــﺪ ﮐــﻪ ﭼــﺮﺍ ﺟﻨﺎﻳﺘــﻬﺎﯼ‬ ‫ﻧﻴﺎﮐﺎﻥ‪ ‬ﺍﻭ ﺭﺍ ﺑﺎﺯﻧﻮﻳﺴﯽ ﮐـﺮﺩﻩ ﺍﺳـﺖ‪ .‬ﺍﻣـﺎ ﺍﻳﻨـﻬﺎ ﺑﻴـﺎﻥ ﺭﺧـﺪﺍﺩﻫﺎﯼ ﺗﻠـﺦ ﺗـﺎﺭﻳﺨﯽ ﺍﺳـﺖ ﻭ‬

‫ﮐﺎﺭﯼ ﺑﺎ ﺣﺐ ﻭ ﺑﻐﺾ ﻧﺪﺍﺭﺩ‪ .‬ﺁ‪‬ﺎ ﺩﻳﺮﻭﺯ ﺑﺮ ﭘﺪﺭﺍﻥ ﻭ ﻣﺎﺩﺭﺍﻥ ﻣـﺎ ﺍﻳﻨـﻬﺎ ﺭﺍ ﺩﺭﺁﻭﺭﺩﻩﺍﻧـﺪ ﻭ‬ ‫ﻭﻗــﺎﻳﻊﻧﮕــﺎﺭﺍﻥ‪ ‬ﺧﻮﺩﺷــﺎﻥ ﻫــﻢ ﻧﻮﺷــﺘﻪﺍﻧــﺪ‪ ،‬ﻭ ﻣــﺎ ﻫــﻢ ﺩﳌــﺎﻥ ﻣــﯽﺧﻮﺍﻫــﺪ ﮐــﻪ ﮔﺬﺷــﺘﻪﻫــﺎﯼ‬ ‫ﺷﺮﻡﺁﻭﺭ ﻭ ﺫﻟﺖﺑﺎ ﹺﺭ ﺧﻮﺩﻣﺎﻥ ﺭﺍ ﺍﺯ ﺭﻭﯼ ﻧﻮﺷﺘﻪﻫﺎﯼ ﺧﻮﺩ‪ ‬ﺁ‪‬ﺎ ﺑﺎﺯﺧﻮﺍﻧﯽ ﮐﻨﻴﻢ‪.‬‬

‫ﻣــﺎ ﭼــﺎﺭﻩ ﻧــﺪﺍﺭﻳﻢ ﺟــﺰ ﺁﻧﮑــﻪ ﳘــﮥ ﺣﻘــﺎﻳﻖ ﺗــﺎﺭﻳﺨﯽ ﺧﻮﺩﻣــﺎﻥ ﺭﺍ ﺑــﺎﺯﺧﻮﺍﻧﯽ ﮐﻨــﻴﻢ ﺗــﺎ‬

‫ﺑﺘﻮﺍﻧﻴﻢ ﺧﻮﺩﻣـﺎﻥ ﺭﺍ ﺁﻥﮔﻮﻧـﻪ ﮐـﻪ ﺑـﻮﺩﻩﺍﻳـﻢ ﺑـﺸﻨﺎﺳﻴﻢ ﻭ ﺑـﺸﻨﺎﺳﺎﻧﻴﻢ‪ ،‬ﻭ ﺑﮑﻮﺷـﻴﻢ ﮐـﻪ ﺁﻧﭽـﻪ‬ ‫ﮐــﻪ ﺑﺎﻳــﺪ ﺑﺎﺷــﻴﻢ ﺭﺍ ﺩﺭﻳــﺎﺑﻴﻢ ﻭ ﺑــﻪﮐــﺎﺭ ﮔﻴــﺮﻳﻢ‪ .‬ﻧﻮﺍﺩﮔــﺎﻥ‪ ‬ﺗﱪﺍﺋﻴــﺎﻥ ﻭ ﻗﺰﻟﺒﺎﺷــﺎﻥ ﮐــﻪ ﺍﻣــﺮﻭﺯ‬ ‫ﲞــﺸﯽ ﺍﺯ ﻣﻠــﺖ ﺍﻳــﺮﺍﻥﺍﻧــﺪ ﻧﻘــﺸﯽ ﺩﺭ ﺟﻨﺎﻳﺘــﻬﺎﯼ ﻧﻴﺎﮐﺎﻧــﺸﺎﻥ ﻧﺪﺍﺭﻧــﺪ‪ .‬ﺁﻧﭽــﻪ ﺁ‪‬ــﺎ ﺍﻣــﺮﻭﺯ‬

‫ﳑﮑــﻦ ﺍﺳ ــﺖ ﮐ ــﻪ ﺑ ــﺎ ﻣ ــﺎ ﺑﮑﻨﻨ ــﺪ ﻓﺮﺩﺍﻫــﺎ ﺧ ــﻮﺍﻫﻴﻢ ﻧﻮﺷ ــﺖ‪ .‬ﺍﻳﻨﮑ ــﻪ ﺁﻥ ﻓﻘﻴ ــﻪ ﺍﺯ ﻧﻮﺍﺩﮔ ــﺎﻥ‬

‫ﻗﺰﻟﺒﺎﺷــﺎﻥ‪ ‬ﺁﺫﺭﺑﺎﻳﺠــﺎﻥ ﺩﺭ ﳘــﻴﻦ ﭼﻨــﺪ ﺩﻫــﻪ ﭘــﻴﺶ ﺑﻠــﺪﻭﺯﺭ ﺑﺮﺩﺍﺷــﺖ ﻭ ﺑــﻪ ﭘــﺎﺭﺱ ﺭﻓــﺖ ﺗــﺎ‬

‫ﲣﺖ‪ ‬ﲨﺸﻴﺪ ﮐﻪ ﻧـﺸﺎﻥ ﺍﻓﺘﺨـﺎﺭ ﲤـﺪﻥ ﺑـﺸﺮﯼ ﺍﺳـﺖ ﺭﺍ ﻭﻳـﺮﺍﻥ ﻭ ﻧـﺎﺑﻮﺩ ﮐﻨـﺪ ﺭﺍ ﳕـﯽﺷـﻮﺩ‬ ‫ﮐـﻪ ﻧﺎﻧﻮﺷـﺘﻪ ﮔﺬﺍﺷـﺖ‪ .‬ﺍﮔـﺮ ﻧـﻪ ﳘـﺖ‪ ‬ﻣـﺮﺩﻡ ﻣﺮﻭﺩﺷـﺖ ﺑـﻮﺩ ﮐـﻪ ﺟﻠـﻮ ﺑﻠـﺪﻭﺯﺭﻫﺎﯼ ﺟﻨـﺎﺏ‬ ‫ﻓﻘﻴـ ــﻪ ﺧﻮﺍﺑﻴﺪﻧـ ــﺪ ﺍﻣـ ــﺮﻭﺯ ﻣـ ــﺎ ﺣﺘ ‪‬ﻤـ ــﺎ ﺑـ ــﻪ ﻓﺮﺯﻧـ ــﺪﺍﳕﺎﻥ ﻣـ ــﯽﮔﻔﺘـ ــﻴﻢ ﮐـ ــﻪ ﺩﺭ ﺍﻳـ ــﻦ ﮐﻮﻫﭙﺎﻳـ ــﻪ‬

‫ﻭﻳﺮﺍﻧ ــﻪﻫ ــﺎﯼ ﮐ ــﺎﺥ ﺩﺍﺭﻳ ــﻮﺵ ﻭ ﺧ ــﺸﻴﺎﺭﺷﺎ ﻭ ﺍﺭﺩﺷ ــﻴﺮ ﺩﻭﻡ ﻗ ــﺮﺍﺭ ﺩﺍﺷ ــﺖ؛ ﳘ ــﺎﻥﮔﻮﻧ ــﻪ ﮐ ــﻪ‬

‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﺛﺮ ﻓﺮﻫﻨﮕﯽ ﮐﺸﻮﺭ ﺍﻓﻐﺎﻧـﺴﺘﺎﻥ ﺭﺍ ﳘـﻴﻦ ﺩﻳﺮﻭﺯﻫـﺎ ﺟـﺎﻫﻼﻥ ﻗﻨـﺪﻫﺎﺭ ﺑـﻪﻓﺘـﻮﺍﯼ‬

‫ﻋﺮ‪‬ــﺎﯼﹺ ﺣﻨﺒﻠ ـﯽﹺ ﺭﻓﺘــﻪ ﺑــﻪ ﺍﻓﻐﺎﻧــﺴﺘﺎﻥ ﻭ ﺟﺎﮔﺮﻓﺘــﻪ ﺩﺭ ﮐــﺎﺑﻮﻝ ﻭ ﻗﻨــﺪﻫﺎﺭ ﻧــﺎﺑﻮﺩ ﮐﺮﺩﻧــﺪ‪ ،‬ﻭ‬ ‫ﺍﮐﻨﻮﻥ ﻣﺮﺩﻡ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻧﺸﺎﻥ ﻣﯽﮔﻮﻳﻨـﺪ ﮐـﻪ ﺍﻳﻨﺠـﺎ ﻳﮑـﯽ ﺍﺯ ﻋﻈﻴﻤﺘـﺮﻳﻦ ﻧـﺸﺎﻥ‬

‫ﺍﻓﺘﺨــﺎﺭ ﺍﻳــﺴﺘﺎﺩﻩ ﺑــﻮﺩ ﻭ ﺍﺯ ﺳــﺎﺧﺘﻪﻫــﺎﯼ ﻧﻴﺎﮐــﺎﻥ‪ ‬ﻣــﺎ ﺑــﻮﺩ ﻭ ﺟــﺎﻫﻼﻥ‪ ‬ﲤــﺪﻥﺳــﺘﻴﺰ ﺑــﻪﻓﺘــﻮﺍﯼ‬ ‫ﻓﻘﻴﻬﺎﻥ‪ ‬ﺑﻴﮕﺎﻧﻪ ﺁ‪‬ﺎ ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﺮﺩﻧﺪ‪.‬‬

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‫‪۳۵۴‬‬ ‫ﺳﺨﻦ ﺑﺮ ﺳﺮ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﭼﻪ ﮐﺴﯽ ﺩﴰﻦ ﻓﺮﻫﻨﮓ‪ ‬ﺁﺯﺍﺩﺍﻧـﺪﻳﺶ ﺍﻳﺮﺍﻧﻴـﺎﻥ ﺑـﻮﺩ ﻭ‬ ‫ﭼــﻪ ﻣــﺬﻫﺒﯽ ﺩﺍﺷــﺖ‪ .‬ﺳــﺨﻦ ﺑــﺮ ﺳــﺮ ﺭﺧــﺪﺍﺩﻫﺎﺋﯽ ﺍﺳــﺖ ﮐــﻪ ﺩﻳﺮﻭﺯﻫــﺎ ﺑــﺮ ﻣــﺎ ﺭﻓﺘــﻪ ﻭ ﻣــﺎ ﺭﺍ‬ ‫ﺗﺒﺪﻳﻞ ﺑﻪ ﭼﻨﻴﻦ ﻗـﻮﻡﹺ ﺗﺮﺳـﻮ ﻭ ﺩﻭﺭﻭ ﻭ ﻧﻔـﺎﻕﺍﻧـﺪﻳﺶ ﻭ ﮐـﻴﻦﭘـﺮﻭﺭﯼ ﮐـﺮﺩﻩ ﺍﺳـﺖ‪ .‬ﺩﺭ ﺑﻴـﺎﻥ‪‬‬

‫ﺑﻼﻫــﺎﯼ ﺟﺎﻧﮕ ــﺪﺍﺯﯼ ﮐ ــﻪ ﺣﺎﮐﻤ ــﺎﻥ ﺳ ــﻨﯽ )ﺗﺮﮐ ــﺎﻥ ﻏﺰﻧ ــﻮﯼ ﻭ ﺳ ــﻠﺠﻮﻗﯽ( ﺑ ــﺮﺍﯼ ﲢﻤﻴ ــﻞ‬

‫ﻣﺬﻫﺐﹺ ﺧﻮﺩﺷﺎﻥ ﺑﺮ ﻧﻴﺎﮐﺎﻥ ﻣﺎ ﻭﺍﺭﺩ ﺁﻭﺭﺩﻧﺪ ﻧﻴﺰ ﻣـﻦ ﺩﻓﺘـﺮ ﺩﻳﮕـﺮﯼ ﺗﺮﺗﻴـﺐ ﺩﺍﺩﻩﺍﻡ؛ ﻭ ﺩﺭ‬

‫ﺁﳒ ــﺎ ﺍﺯ ﮐ ــﺸﺘﺎﺭﻫﺎﯼ ﺩﻫﻬ ــﺎ ﻫ ــﺰﺍﺭﯼﹺ ﺍﻳﺮﺍﻧﻴ ــﺎﻥ‪ ‬ﺑ ــﺎﻃﻨﯽﻣ ــﺬﻫﺐ )ﭘﻴ ــﺮﻭﺍﻥ‪ ‬ﻣﮑﺘ ــﺐ ﺍﺧ ــﻮﺍﻥ‬ ‫ﺍﻟــﺼﻔﺎﺀ( ﻭ ﺯﻳــﺪﯼﻣــﺬﻫﺐ ﻭ ﻣﻌﺘﺰﻟــﯽﻣــﺬﻫﺐ ﺗﻮﺳــﻂ ﳏﻤــﻮﺩ ﺳــﺒﮑﺘﮕﻴﻦ‪ ،‬ﻭ ﺍﺯ ﺗﻼﺷــﻬﺎﯼ‬

‫ﻓﻘﻴﻬ ــﺎﻥ‪ ‬ﻣ ــﺪﺍﺭﺱ ﻧﻈﺎﻣﻴ ــﻪ ﺩﺭ ﺯﻣ ــﺎﻥ ﺳ ــﻠﺠﻮﻗﻴﺎﻥ ﺑ ــﺮﺍﯼ ﺍﳏ ــﺎﯼ ﻣ ــﺬﺍﻫﺐ ﻏﻴﺮﺧ ــﻮﺩﯼ ﻭ‬

‫ﻓﺘﻮﺍﻫــﺎﯼ ﺗﮑﻔﻴــﺮ ﺗﻮﺳــﻂ ﻓﻘﻬــﺎﯼ ﻋــﺮﺏﺗﺒــﺎ ﹺﺭ ﺳ‪‬ــﻨﯽﻣــﺬﻫﺐ ﺩﺭ ﺍﻳــﺮﺍﻥ ﻭ ﻓﺮﻫﻨــﮓﺳــﺘﻴﺰﯼ ﻭ‬

‫ﺩﺍﻧﺶﺳﺘﻴﺰﯼ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺳﺘﻴﺰﯼﹺ ﺁ‪‬ﺎ ﮔﺰﺍﺭﺷﻬﺎ ﺁﻭﺭﺩﻩﺍﻡ‪ ،‬ﻭ ﺩﺍﺳﺘﺎ‪‬ﺎﯼ ﺭﳒﻬﺎﺋﯽ ﮐـﻪ ﺍﺯ‬ ‫ﺩﺳــﺖ ﺣﺎﮐﻤــﺎﻥ ﺗــﺮﮎ‪ ‬ﺳــﻨﯽ ﮐ ـﺸﻴﺪﻩ ﺑــﻮﺩﻩﺍﻳــﻢ ﻭ ﺑﻼﻫــﺎﺋﯽ ﮐــﻪ ﺗﻮﺳــﻂ ﺁ‪‬ــﺎ ﺑــﺮ ﲤــﺪﻥ ﻭ‬

‫ﻓﺮﻫﻨﮓ‪ ‬ﺍﻳﺮﺍﻧﯽ ﺁﻣﺪ ﺭﺍ ﻧﻴﺰ ﺑﺎﺯﻧﻮﻳﺴﯽ ﮐﺮﺩﻩﺍﻡ‪ .‬ﻭﻟﯽ ﺍﻟﺒﺘﻪ ﺁﻧﭽﻪ ﮐﻪ ﻗﺰﻟﺒﺎﺷﺎﻥ ﺻﻔﻮﯼ ﺑـﺎ‬

‫ﺦ ﻣـﻴﻬﻦﹺ ﻣـﺎ‬ ‫ﻣﺮﺩﻡﹺ ﻣﺎ ﻭ ﺑﺎ ﲤﺪﻥ ﻭ ﻓﺮﻫﻨﮓ ﻣﺎ ﮐﺮﺩﻧﺪ ﭼﻨﺪﺍﻥ ﻣﺼﻴﺒﺖﺑـﺎﺭ ﺑـﻮﺩ ﮐـﻪ ﺩﺭ ﺗـﺎﺭﻳ ﹺ‬ ‫ﳕﻮﻧﻪ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻣﺎ ﺩﺭ ﻫﺮ ﺑﺎﺭﯼ ﺗﻮﺍﻧﺴﺘﻴﻢ ﮐﻪ ﮐﻤﺮﻣﺎﻥ ﺭﺍ ﭘﺲ ﺍﺯ ﺧﻢ ﺷﺪ‪‬ﺎ ﺭﺍﺳـﺖ‬

‫ﮐﻨﻴﻢ ﻭﻟﯽ ﺿـﺮﺑﺖ‪ ‬ﻗﺰﻟﺒﺎﺷـﺎﻥ ﺻـﻔﻮﯼ ﺑـﺎ ﻣـﺎ ﭼﻨـﺎﻥ ﮐـﺮﺩ ﮐـﻪ ﺗـﺎ ﺍﻣـﺮﻭﺯ ﺩﺭﺩ ﻣـﯽﮐـﺸﻴﻢ ﻭ ﺯﺍﺭ‬

‫ﻣﯽﺯﻧﻴﻢ ﻭ ﺗﻼﺵ ﻣﯽﮐﻨﻴﻢ ﻭﻟﯽ ﻫﻨﻮﺯ ﺗﻮﺍﻥ ﺑﺮﺧﺎﺳﱳ ﻧﺪﺍﺭﻳﻢ‪.‬‬

‫ﻣﻠﺘﯽ ﮐﻪ ﺳﺮﮔﺬﺷﺖ‪ ‬ﺗﺎﺭﻳﺨﯽ ﺧﻮﻳﺶ ﺭﺍ ﺁﻥﮔﻮﻧﻪ ﮐﻪ ﺭﺥ ﺩﺍﺩﻩ ﺑﻮﺩﻩ ﺍﺳـﺖ ﳔﻮﺍﻧـﺪ‬

‫ﻭ ﻧﺸﻨﺎﺳﺪ ﳘﭽﻨﺎﻥ ﺩﺭ ﺧﻄﺎ ﺧﻮﺍﻫﺪ ﺯﻳﺴﺖ ﻭ ﺧﻄﺎﻫـﺎﯼ ﮔﺬﺷـﺘﻪ ﺭﺍ ﺑﺎﺭﻫـﺎ ﻭ ﺑﺎﺭﻫـﺎ ﺗﮑـﺮﺍﺭ‬

‫ﺧﻮﺍﻫــﺪ ﮐــﺮﺩ‪ .‬ﻣــﺎ ﺍﮔــﺮ ﮔﺬﺷــﺘﻪﻫــﺎﯼ ﺧــﻮﻳﺶ ﺭﺍ ﺑــﻪﺩﺭﺳــﺘﯽ ﻭ ﺑــﻪﺁﻧﮕﻮﻧــﻪ ﮐــﻪ ﺑــﻮﺩﻩ ﺍﺳــﺖ‬

‫ﺑﺎﺯﺷﻨﺎﺳﯽ ﻧﮑﻨﻴﻢ ﺧﻮﻳﺸﱳﹺ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯﺷﻨﺎﺳﯽ ﻧﺘﻮﺍﻧﻴﻢ ﮐﺮﺩ ﻭ ﺟﺎﻳﮕـﺎﻩ ﺍﺯﺩﺳـﺖﺭﻓﺘـﮥ‬

‫ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯﻧﺘﻮﺍﻧﻴﻢ ﻳﺎﻓﺖ‪.‬‬

‫ﻧﺸﺮ ﺍﻟﮑﺘﺮﻭﻧﻴﮏ‪ :‬ﻭﺑﮕﺎﻩ ﺍﻳﺮﺍﻥﺗﺎﺭﻳﺦ‬ ‫‪www.irantarikh.com‬‬

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