‫ﺫﺍﺕ ﻳﻚ ﭘﻨﺪﺍﺭ‬

‫ﻥ ﺩﻳﻨﻲ ﺩﺭ ﻧﻤﻮﻧﻪﻱ ﺳﺮﻭﺵ‬

‫ﻱ ﺍﺻﻼﺡﻃﻠﺒﺎ ِ‬
‫ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﺫﺍﺕﺑﺎﻭﺭ ِ‬
‫ﻣﺤﻤﺪﺭﺿﺎ ﻧﻴﻜﻔﺮ‬
‫ﻲ ﺭﻭﺷـﻨﻔﻜﺮﺍ ِﻥ ﺩﻳﻨـﻲ ﺩﺭ ﺍﻳـﻦ‬
‫ﻞ ﺍﺻـﻠ ِ‬
‫ﻧﻮﺷﺘﻪﻱ ﺯﻳﺮ ﻣﻲﻛﻮﺷﺪ ﺑﻨﻤﺎﻳﺎﻧـﺪ ﻛـﻪ ﻣﺸـﻜ ِ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﻲﺧﻮﺍﻫﻨﺪ ﻫﻢ ﺑﻨﻴﺎﺩﮔﺮﺍ ﺑﺎﺷﻨﺪ ﻭ ﻫﻢ ﻣﺘﺠﺪﺩ‪ ،‬ﻭ ﺍﻳﻦ ﻧﻤـﻲﺷـﻮﺩ‪ .‬ﻛـﺎﺭ ﺍﺯ‬
‫ﺭﺍﻩ ﺩﺭﮔﻴﺮﻱ ﺑﺎ ﻧﻮﺷﺘﻪﺍﻱ ﺍﺯ ﺁﻗﺎﻱ ﺩﻛﺘﺮ ﻋﺒﺪﺍﻟﻜﺮﻳﻢ ﺳﺮﻭﺵ ﭘـﻴﺶ ﺑـﺮﺩﻩ ﻣـﻲﺷـﻮﺩ‬
‫ﻲ ﺍﻧﺪﻳﺸـﻪﻱ ﺍﻳﺸـﺎﻥ ﻭ ﻫﻤﻔﻜﺮﺍﻧﺸـﺎﻥ ﺍﺳـﺖ‪ .‬ﺍﻳـﻦ ﺍﻧﺪﻳﺸـﻪﻱ‬
‫ﻛﻪ ﺑﻴﺎﻧﮕ ِﺮ ﭘﺎﻳﻪﻱ ﺍﺻـﻠ ِ‬
‫ﺦ‬
‫ﻑ ﺟﺪﺍ ﻛﺮﺩﻥ ﺩﻳﻦ ﺍﺯ ﺗﺎﺭﻳ ِ‬
‫ﭘﺎﻳﻪﺍﻱ ﺗﻔﻜﻴﻚ ﻣﻴﺎﻥ ﺫﺍﺗﻲ ﻭ َﻋ َﺮﺿﻲ ﺩﺭ ﺩﻳﻦ ﺑﺎ ﻫﺪ ِ‬
‫ﺁﻥ ﺍﺳﺖ‪ .‬ﻧﻮﺷﺘﻪ ﺫﺍﺗﻲ ﻭ ﻋﺮﺿﻲ ﺩﺭ ﺍﺩﻳﺎﻥ‪ ١‬ﻧـﺎﻡ ﺩﺍﺭﺩ‪ .‬ﺳـﺮﻭﺵ ﺧـﻮﺩ ﺑﺮﻧﻬﺸـﺘﻬﺎﻱ‬
‫ﻣﻘﺎﻟﻪ ﺭﺍ ﺍﻳﻦ ﭼﻨﻴﻦ ﻓﺸﺮﺩﻩ ﻛﺮﺩﻩ ﻭ ﺩﺭ ﺁﻏﺎﺯ ﺁﻥ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪:‬‬
‫»ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺍﺑﺘﺪﺍ َﻋﺮَﺿﻲ )ﺻﻮﺭﺕ( ﻭ ﺫﺍﺗﻲ )ﻣﻀﻤﻮﻥ( ﻣﻌﻨﺎ ﻭ ﺗﻌﺮﻳﻒ ﺷـﺪﻩﺍﻧـﺪ‬
‫ﻭ ﺳﭙﺲ ﺷﺌﻮﻥ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺩﻳﻦ ﺑﻪ ﺩﻭ ﺩﺳﺘﻪﻱ ﺷﺌﻮﻥ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺫﺍﺗـﻲ ﻭ ﻋﺮﺿـﻲ‬
‫ﺗﻘﺴﻴﻢ ﺷﺪﻩﺍﻧﺪ‪ .‬ﻋﺮﺿﻲﻫﺎ ﺁﻧﻬﺎ ﻫﺴﺘﻨﺪ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺴﺘﻨﺪ ﺑـﻪ ﮔﻮﻧـﻪﺍﻱ ﺩﻳﮕـﺮ ﺑﺎﺷـﻨﺪ‪،‬‬
‫ﺑﺮﺧﻼﻑ ﺫﺍﺗﻲﻫﺎ‪ .‬ﺗﻔﺎﻭﺕ ﺗﻘﺴﻴﻢ ﻋﺮﺿﻲ ﻭ ﺫﺍﺗﻲ ﺑﺎ ﺗﻘﺴﻴﻤﺎﺕ ﺩﻳﮕﺮﻱ ﭼـﻮﻥ ﻗﺸـﺮ‬
‫ﻭ ﻟﺐ ﻳﺎ ﻃﺮﻳﻘﺖ ﻭ ﺷﺮﻳﻌﺖ ﻭ ﺍﻣﺜﺎﻝ ﺁﻥ‪ ،‬ﺑﺤﺚ ﺩﻳﮕﺮ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺍﺳـﺖ‪ .‬ﺳـﭙﺲ ﺑـﻪ‬
‫ﻗﺼﺪ ﻫﻤﻮﺍﺭ ﻛﺮﺩﻥ ﺭﺍﻩ ﺑﺮﺍﻱ ﻭﺭﻭﺩ ﺩﺭ ﺑﺤﺚ ﺍﺻﻠﻲ‪ ،‬ﻣﺜﺎﻝﻫﺎﻱ ﺑﺴـﻴﺎﺭﻱ ﺍﺯ ﻣﺜﻨـﻮﻱ‬
‫ﻣﻮﻻﻧﺎ ﺁﻭﺭﺩﻩ ﺷﺪ ﺗﺎ ﻣﺼﺪﺍﻕﻫﺎﻳﻲ ﺑﺮﺍﻱ ﻋﺮﺿﻴﺎﺕ ﻣﺜﻨﻮﻱ ﺑﻪ ﺩﺳﺖ ﺩﺍﺩﻩ ﺷـﻮﺩ‪ .‬ﺩﺭ‬
‫ﺍﻳﻦ ﺿﻤﻦ‪ ،‬ﭘﺎﺭﻩﺍﻱ ﭘﺮﺳﺶﻫﺎﻱ ﻣﻬـﻢ ﻧﻴـﺰ ﻣﻄـﺮﺡ ﺷـﺪﻩ ﻛـﻪ ﺧﻮﺍﻧﻨـﺪﻩ ﺭﺍ ﺑـﻪ ﺗﺄﻣـﻞ‬
‫ﻋﻤﻴﻖﺗﺮ ﺩﺭ ﻣﻌﻨﺎﻱ ﺍﻣـﻮﺭ ﻋﺮﺿـﻲ ﻭ ﻧﺴـﺒﺖ ﻇﺮﻳﻔﺸـﺎﻥ ﺑـﺎ ﺫﺍﺕ ﻭﺍﻣـﻲﺩﺍﺭﺩ‪ .‬ﺁﻧﮕـﺎﻩ‬
‫ﺑﺤﺚ ﺍﺯ ﺷﺌﻮﻥ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﻋﺮﺿﻲ ﺩﺭ ﺩﻳﻦ ﺑﻪ ﺗﻔﺼﻴﻞ ﺁﻏﺎﺯ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻭﻟـﻴﻦ ﺷـﺄﻥ‬
‫ﻋﺮﺿﻲ ﺩﻳﻦ ﺍﺳﻼﻡ‪ ،‬ﺯﺑﺎﻥ ﻋﺮﺑﻲ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺴﺖ ﺯﺑﺎﻥ ﺩﻳﮕﺮﻱ ﺟـﺎﻱ ﺁﻥ‬
‫ﺭﺍ ﺑﮕﻴﺮﺩ‪ .‬ﺩﻭﻣﻴﻦ ﻋﺮﺿﻲ ﻓﺮﻫﻨـﮓ ﺍﻋـﺮﺍﺏ ﺍﺳـﺖ‪ .‬ﺳـﻮﻣﻴﻦ ﻋﺮﺿـﻲ‪ ،‬ﺗﺼـﻮﺭﺍﺕ ﻭ‬
‫ﺗﺼﺪﻳﻘﺎﺕ ﻭ ﺗﺌﻮﺭﻱﻫﺎ ﻭ ﻣﻔﺎﻫﻴﻤﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺎﺭﻉ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬
‫ﭼﻬﺎﺭﻣﻴﻦ ﻋﺮﺿـﻲ‪ ،‬ﺣـﻮﺍﺩﺙ ﺗـﺎﺭﻳﺨﻲ ﻭﺍﺭﺩ ﺩﺭ ﻛﺘـﺎﺏ ﻭ ﺳـﻨﺖ ﻫﺴـﺘﻨﺪ‪ .‬ﭘﻨﺠﻤـﻴﻦ‬
‫ﻋﺮﺿﻲ‪ ،‬ﭘﺮﺳﺶﻫﺎﻱ ﻣﺆﻣﻨﺎﻥ ﻭ ﻣﺨﺎﻟﻔﺎﻥ ﻭ ﭘﺎﺳﺦﻫﺎﻱ ﻭﺍﺭﺩﻩ ﺑﺮ ﺁﻧﻬﺎﺳﺖ‪ .‬ﺷﺸـﻤﻴﻦ‬
‫ﻋﺮﺿﻲ‪ ،‬ﺍﺣﻜﺎﻡ ﻓﻘﻪ ﻭ ﺷﺮﺍﻳﻊ ﺩﻳﻨﻲ ﺍﺳﺖ‪ .‬ﻫﻔﺘﻤﻴﻦ ﻋﺮﺿـﻲ‪ ،‬ﺟﻌﻠﻬـﺎ ﻭ ﻭﺿـﻊﻫـﺎ ﻭ‬
‫ﺗﺤﺮﻳﻔﺎﺗﻲ ﺍﺳﺖ ﻛﻪ ﻣﺨﺎﻟﻔﺎﻥ ﺩﺭ ﺩﻳﻦ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﻫﺸﺘﻤﻴﻦ ﻋﺮﺿﻲ‪ ،‬ﺗﻮﺍﻧﺎﻳﻲ ﻭ ﻭﺳـﻊ‬
‫ﻣﺨﺎﻃﺒﺎﻥ ﺩﻳﻦ ﺍﺳﺖ‪ .‬ﺩﺭ ﭘﺎﻳﺎﻥ ﺑﻪ ﻧﺘﻴﺠﻪﮔﻴﺮﻱ ﺑﺤﺚ ﭘﺮﺩﺍﺧﺘﻪ ﺷﺪﻩ ﻭ ﺑﻄﻮﺭ ﺧﻼﺻﻪ‬
‫ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺍﺳﻼﻡ )ﻭ ﻛﺬﺍ ﻫﺮ ﺩﻳﻦ ﺩﻳﮕﺮﻱ( ﺑﻪ ﺫﺍﺗﻴﺎﺗﺶ ﺍﺳﻼﻡ ﺍﺳـﺖ‪ ،‬ﻧـﻪ‬
‫ﺑﻪ ﻋﺮﺿﻴﺎﺗﺶ‪ .‬ﻭ ﻣﺴﻠﻤﺎﻧﻲ ﺩﺭ ﮔﺮﻭ ﺍﻟﺘﺰﺍﻡ ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺫﺍﺗﻴﺎﺕ ﺍﺳﺖ‪.(۲۹–۳۰) «.‬‬

‫ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﻧﺨﺴﺖ ﺩﺭ ﻧﺸﺮﻳﻪﻱ ﻛﻴﺎﻥ ﺷﻤﺎﺭﻩ ‪) ۴۲‬ﺳﺎﻝ ‪ (۱۳۷۷‬ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺩﺭ ﻛﺘﺎﺏ ﺯﻳﺮ ﭼﺎﭖ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫‪1‬‬
‫ﻋﺒﺪﺍﻟﻜﺮﻳﻢ ﺳﺮﻭﺵ‪ ،‬ﺑﺴﻂ ﺗﺠﺮﺑﻪﻱ ﻧﺒﻮﻱ‪ ،‬ﻣﺆﺳﺴﻪﻱ ﺍﻧﺘﺸﺎﺭﺍﺗﻲ ﺻﺮﺍﻁ‪ ،‬ﺗﻬﺮﺍﻥ ‪ ،۱۳۷۸‬ﺻﺺ‪.۲۹–۸۲ .‬‬
‫ﺩﺭ ﻣﺘﻦ‪ ،‬ﺷﻤﺎﺭﻩﻫﺎﻱ ﺁﻭﺭﺩﻩﺷﺪﻩ ﺩﺭ ﻣﻴﺎﻥ ﺩﻭ ﻛﻤﺎﻧﻪ ﺑﻪ ﺻﻔﺤﻪﻫﺎﻱ ﺍﻳﻦ ﻛﺘﺎﺏ ﺍﺭﺟﺎﻉ ﻣﻲﺩﻫﻨﺪ‪.‬‬
 ‫‪۲‬‬

‫ﻧﻮﺷــﺘﻪ ﻧﺨﺴــﺖ ﻣﻔﻬﻮﻣﻬــﺎﻱ ﺫﺍﺕ ﻭ ﻋــﺮﺽ ﺭﺍ ﺑــﺎﺯﻣﻲﮔﺸــﺎﻳﺪ ﻭ ﺩﺭ ﺍﺩﺍﻣــﻪ ﻧﺸــﺎﻥ‬

‫ﻙ ﺳﺮﻭﺵ ﺍﺯ ﺁﻧﻬﺎ ﻭ ﺗﻔﻜﻴﻜﻲ ﻛﻪ ﻣﻴـﺎﻥ ﺁﻧﻬـﺎ ﺑﺮﻗـﺮﺍﺭ ﻣـﻲﻛﻨـﺪ ﺍﺯ‬
‫ﻣﻲﺩﻫﺪ ﻛﻪ ﺩﺭ ِ‬
‫ﺕ ﺩﻳﻦ‬
‫ﻲ ﺍﻓﻼﻃﻮﻧﻲ ﻣﺎﻳﻪ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺑﺮ ﭘﺎﻳﻪﻱ ﺍﻳﻦ ﻫﺴﺘﻲﺷﻨﺎﺳﻲ ﺫﺍ ِ‬
‫ﻳﻚ ﻫﺴﺘﻲﺷﻨﺎﺳ ِ‬
‫ﺡ ﻣﺤﻔﻮﻅ ﻭ ﺗﺎﺭﻳﺦ ﻓﺎﺻـﻠﻪ ﻣـﻲﺍﻓﺘـﺪ ﻭ‬
‫ﺩﺭ ﺩﻧﻴﺎﻱ ُﻣﹸﺜﻞ ﻣﺴﺘﻘﺮ ﻣﻲﺷﻮﺩ؛ ﻣﻴﺎﻥ ﺁﻥ ﻟﻮ ِ‬
‫ﻫــﺮ ﭼــﻪ ﺗــﺎﺭﻳﺨﻲ ﻭ ﺯﻣﻴﻨــﻲ ﺍﺳــﺖ‪ ،‬ﺑــﻪ َﻋـ َﺮﺽ ﺗﺒــﺪﻳﻞ ﻣــﻲﺷــﻮﺩ‪ .‬ﻧﻮﺷــﺘﻪ ﺑــﺮ ﺍﻳــﻦ‬
‫ﺢ ﺯﺑـﺎ ِﻥ‬
‫ﻱ ﻧﻮﻉ ﺍﻓﻼﻃﻮﻧﻲ ﺍﻧﺘﻘﺎﺩ ﻣﻲﻛﻨﺪ ﻭ ﺑﻪ ﺷﻴﻮﻩﺍﻱ ﺗﺤﻠﻴﻠﻲ ﺩﺭ ﺳﻪ ﺳﻄ ِ‬
‫ﺫﺍﺕﺑﺎﻭﺭ ِ‬
‫ﻋﻠﻤﻲ‪ ،‬ﺯﺑﺎ ِﻥ ﺩﻳﻨﻲ ﻭ ﺯﺑﺎ ِﻥ ﻃﺒﻴﻌﻲ ﻣﺸﻜﻠﻬﺎﻱ ﻋﺠﻴﻦ ﺑﺎ ﺁﻥ ﺭﺍ ﺑﺎﺯﻣﻲﻧﻤﺎﻳـﺪ‪ .‬ﭘـﺲ ﺍﺯ‬
‫ﺕ ﺩﻳﻦ ﺑﻪ ﻗﺼ ِﺪ ﺑﻲﺍﺭﺗﺒﺎﻁ‬
‫ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﻛﻪ ﻫﺪﻑ ﺍﺯ ﺍﻳﻦ ﺫﺍﺕﺑﺎﻭﺭﻱ ﻣﺒﻬﻢ ﻛﺮﺩ ِﻥ ﺫﺍ ِ‬
‫ﺦ ﺧــﻮﺩ ﻭ ﻭﺍﻗﻌﻴــﺖ ﺯﻧــﺪﻩﻱ ﻛﻨــﻮﻧﻲ ﺍﺳــﺖ‪ ،‬ﺩﺭﺑﺮﺍﺑــ ِﺮ‬
‫ﻧﺸــﺎﻥ ﺩﺍﺩﻥ ﺁﻥ ﺑــﺎ ﺗــﺎﺭﻳ ِ‬
‫ﻚ ﺑـﺪﻳﻠﻲ ﺑـﺎ‬
‫ﻚ ﺍﺑﻬﺎﻡﺯﺍﻱ ﺳﺮﻭﺵ ﻭ ﺩﻳﮕﺮ ﺭﻭﺷـﻨﻔﻜﺮﺍﻥ ﺩﻳﻨـﻲ ﻫﺮﻣﻨﻮﺗﻴـ ِ‬
‫ﻫﺮﻣﻨﻮﺗﻴ ِ‬
‫ﺚ‬
‫ﻑ ﺭﻭﺷﻨﮕﺮﻱ ﻋﺮﺿﻪ ﻣﻲﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺍﺩﺍﻣـﻪ ﺍﻧﮕﻴـﺰﻩﻫـﺎﻱ ﺫﺍﺕﺑـﺎﻭﺭﺍﻥ ﺩﺭ ﺑﺤـ ِ‬
‫ﻫﺪ ِ‬
‫ﻱ ﺍﺑﻬﺎﻡﺯﺍ ﺑﻪﻋﻨﻮﺍ ِﻥ ﭘﺪﻳﺪﻩﺍﻱ ﻧﮕﺮﻳﺴﺘﻪ ﻣﻲﺷـﻮﺩ‬
‫ﺩﻳﻦ ﮔﺸﻮﺩﻩﺗﺮ ﺷﺪﻩ ﻭ ﺑﻪ ﺫﺍﺕﺑﺎﻭﺭ ِ‬
‫ﻲ ﺍﻧﺪﻳﺸﻪﺳﻮ ِﺯ ﺑﺎﻃﻨﻲﮔﺮﻱ‪.‬‬
‫ﺖ ﺗﺎﺭﻳﺨ ِ‬
‫ﺩﺭ ﺍﺩﺍﻣﻪﻱ ﺳﻨ ِ‬

‫ﭼﺎﺭﭼﻮﺏ ﺁﻏﺎﺯﻳﻦ ﻃﺮﺡ ﭘﺮﺳﺶ ﺍﺯ ﭘﻲ ﺫﺍﺕ‬

‫ﺖ ﻛﻢ ﺳﺎﺩﻩﺗﺮﻳﻦ ﺭﺍ ِﻩ ﻣﻤﻜﻦ ﺑﺮﺍﻱ‬
‫ﻲ ﺩﻳﻨﻲ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺍﻳﺴﺘﺎﺭ ﺩﺳ ِ‬
‫ﻲ ﺍﺻﻼﺡﻃﻠﺒ ِ‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻲﺭﺳﺪ ﻛﻪ ﺫﺍﺕﺑﺎﻭﺭﻱ ﺫﺍﺗ ِ‬
‫ﺑﺎﻭﺭﺍﻧﺪ ِﻥ ﺍﻳﻦ ﭘﻨﺪﺍﺷﺖ ﺍﺳﺖ ﻛﻪ ﻣﻲﺗﻮﺍﻥ ﻫﻢ ﺍﺻﻼﺡﻃﻠﺐ ﺑﻮﺩ ﻭ ﻫﻢ ﺑﻪ ﻧﻮﻋﻲ ﺑﻨﻴﺎﺩﮔﺮﺍ‪ .‬ﺑﺎ ﺗﻮﺳﻞ ﺑﻪ ﺁﻥ ﻣﻲﺗـﻮﺍﻥ‬
‫ﺑﻪ ﻣﺪﻋﻴﺎ ِﻥ ﻫﻤﻜﻴﺶ ﮔﻔﺖ ﻛﻪ ﻫﺪﻑ ﺭﻭﻳﻜﺮﺩ ﺑﻪ ﻫﺴﺘﻪﻱ ﻧﺎﺏ ﺩﻳﻦ ﺍﺳﺖ ﻭ ﺑﻪ ﻛﺴـﺎﻧﻲ ﻛـﻪ ﺑﻴـﺮﻭﻥ ﺍﺯ ﻛـﻴﺶ ﻳـﺎ‬
‫ﺖ ﺁﻳـﻴﻦ ﺭﺍ ﭘﺎﻳـﻪﻱ ﺩﺍﻭﺭﻱ ﺩﺭﺑـﺎﺭﻩﻱ ﺁﻥ ﺑﮕﺬﺍﺭﻧـﺪ‪ ،‬ﭼـﻮﻥ ﺁﻥﭼـﻪ‬
‫ﺑﺮﻳﺪﻩ ﺍﺯ ﺁﻥﺍﻧﺪ ﮔﻮﺷﺰﺩ ﻛﺮﺩ ﻛﻪ ﻣﺒـﺎﺩﺍ ﻭﺍﻗﻌﻴـ ِ‬
‫ﺕ ﺩﻳﻦ ﺟﺰ ﺍﻳﻦ ﺍﺳﺖ‪.‬‬
‫ﻣﻲﺑﻴﻨﻨﺪ َﻋ َﺮﺿﻲ ﻭ ﻋﺎﺭﺿﻲ ﺍﺳﺖ ﻭ ﺫﺍ ِ‬
‫ﺫﺍﺕ ﻭ َﻋ َﺮﺽ ﺗﺎ ﺟﺎﻳﻲ ﻣﻔﻬﻮﻣﻬﺎﻳﻲ ﺭﻭﺷـﻦ ﻭ ﺗﻮﺟﻴـﻪﺷـﺪﻧﻲ ﻫﺴـﺘﻨﺪ ﻛـﻪ ﭘﺪﻳـﺪﻩﻱ ﻣﻮﺿـﻮ ِﻉ ﺑﺮﺭﺳـﻲ ﭼﻨـﺎﻥ‬
‫ﺹ ﺧﻮﺩ ﺭﺥ ﻧﻤﻮﺩﻩ ﻭ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﺑﺎﺷﺪ ﻛﻪ ﺑﺘﻮﺍﻥ ﻫﺮ ﺁﻥ ﮔﻔﺖ‬
‫ﻣﺮﺯﻫﺎﻱ ﺭﻭﺷﻨﻲ ﺩﺍﺷﺘﻪ ﻭ ﺯﻣﺎﻧﻲ ﭼﻨﺎﻥ ﺩﺭ ﺧﻠﻮ ِ‬
‫ﭼﻪ ﻣﻴﺰﺍﻥ ﺧﻮﺩﺵ ﺍﺳﺖ ﻭ ﭼﻪ ﻣﻴـﺰﺍﻥ ﻣﺘـﺄﺛﺮ ﺍﺯ ﻣﺤـﻴﻂ ﻭ ﭼﻴﺰﻫـﺎﻱ ﺩﻳﮕـﺮ‪ .‬ﺩﺭ ﻣـﻮﺭﺩ ﭘﺪﻳـﺪﻩﻫـﺎﻱ ﺗـﺎﺭﻳﺨﻲ ﺍﻳـﻦ‬
‫ﺗﻔﻜﻴﻚ ﻣﻴﺴﺮ ﻧﻴﺴﺖ ﻭ ﺍﮔﺮ ﻫﻢ ﺑﺎﺷﺪ‪ ،‬ﻧﺴﺒﻲ ﻭ ﻣﻮﺿﻌﻲ ﺍﺳﺖ‪ .‬ﺑﻪ ﺭﻭﻧﺪﻫﺎ ﻣﻲﺗـﻮﺍﻥ ﺑـﺎ ﺍﻣـﺎ ﻭ ﺍﮔﺮﻫـﺎﻳﻲ ﺑـﻪﻋﻨـﻮﺍ ِﻥ‬
‫ﺵ َﻋ َﺮﺿﻬﺎ ﺩﺍﻧﺴﺖ‪ .‬ﻃﺒﻌ ﹰﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﻳـﻦ ﻣﻔﻬﻮﻣﻬـﺎ ﺑﺎﻳـﺪ ﺑﻨـﺎﺑﺮ‬
‫ﺍﺻﻞ ﻭ ﺑﻨﻴﺎﺩ ﻧﮕﺮﻳﺴﺖ ﻭ ﻧﻤﻮﺩﻫﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﺩﺳﺘﺨﻮ ِ‬
‫ﻒ ﻭﺍﻗﻌﻴـﺖ ﺭﻩ‬
‫ﺍﺻﻄﻼﺣﻲ ﻛﺎﻧﺘﻲ ﻫﻴﭻ ﮔﻮﻧﻪ ﻛﺎﺭﻛﺮ ِﺩ ﺳﺎﺯﻧﺪﻩﺍﻱ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻭﮔﺮ ﻧﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻧﻬﺎ ﺑـﻪ ﺗﺤﺮﻳـ ِ‬
‫ﻣﻲﺑﺮﺩ‪ .‬ﺍﻳﻦ ﺑﺪﺍﻥ ﻣﻌﻨﺎﺳﺖ ﻛﻪ ﻣﺎ ﻧﺒﺎﻳﺪ ﺍﺯ ﺁﻧﻬﺎ ﺑﻪﻋﻨﻮﺍ ِﻥ ﻗﺎﻟﺐ ﻧﮕﺮﺵ ﻭ ﺗﺤﻠﻴـﻞ ﺍﺳـﺘﻔﺎﺩﻩ ﻛﻨـﻴﻢ ﻭ ﺍﮔـﺮ ﭼﻴـﺰﻱ ﺭﺍ‬
‫ﺫﺍﺗﻲ ﻳﺎ ﻋﺮﺿﻲ ﻧـﺎﻡ ﻧﻬـﺎﺩﻳﻢ‪ ،‬ﺑﺎﺭﻫـﺎﻱ ﺍﺭﺯﺷـﻲﺍﻱ ﺭﺍ ﻛـﻪ ﺍﻳـﻦ ﻣﻔﻬﻮﻣﻬـﺎ ﺩﺭ ﺟـﺎﻳﻲ ﺩﻳﮕـﺮ ﻛﺴـﺐ ﻛـﺮﺩﻩﺍﻧـﺪ‪ ،‬ﺩﺭ‬
‫ﻋﺮﺻﻪﻱ ﭘﻴﺶ ﺭﻭ ﻧﻴﺰ ﺑﺮ ﺁﻧﻬﺎ ﺑﺎﺭ ﻛﻨﻴﻢ‪ .‬ﺍﺻﻮﻻ ﺁﻧﻬﺎ ﻓﻦ–ﻭﺍﮊﻩﻱ ﺗﺎﺭﻳﺨﻲ ﻭ ﺟﺎﻣﻌﻪﺷﻨﺎﺧﺘﻲ ﻣﺤﺴـﻮﺏ ﻧﻤـﻲﺷـﻮﻧﺪ‪،‬‬
‫ﻱ ﺯﺑﺎﻥ ﺭﺍ ﺁﻣﻮﺧﺘﻪ‪ ،‬ﻛﺎﺭﺑﺮ ِﺩ ﭼﻨﺪﺍﻧﻲ ﻧﺪﺍﺭﻧﺪ ﻭ ﺑﺎ ﺍﻃﻤﻴﻨﺎﻥ ﻣﻲﺗﻮﺍﻥ ﮔﻔـﺖ ﻛـﻪ ﺗـﺎ ﺁﻥ‬
‫ﺩﺭ ﻓﻠﺴﻔﻪﻱ ﻣﻌﺎﺻﺮ ﻛﻪ ﻧﻘﺎﺩ ِ‬
‫ﻱ ﻋﻠﻤـﻲ‬
‫ﺣﺪ ﻧﺎﺩﻗﻴﻖ ﻭ ﺁﻟﻮﺩﻩ ﺑﻪ ﭘﻴﺸﺪﺍﻭﺭﻱﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﻫﺴﺘﻨﺪ ﻛﻪ ﺭﻭﺍ ﻧﻴﺴﺖ ﺩﺭ ﺗﻘﺮﻳ ِﺮ ﻳﻚ ﮔـﺰﺍﺭﻩﻱ ﻛﻠﻴـﺪ ِ‬
‫ﺑﻪ ﻛﺎﺭ ﺑﺴﺘﻪ ﺷﻮﻧﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺟﺪﺍ ﻛﺮﺩ ِﻥ ﺫﺍﺗﻲ ﺍﺯ ﻋﺮﺿﻲ ﺑﺎﻳﺪ ﻣﻌﻴﺎﺭﻱ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪ .‬ﻓﺮﺽ ﻛﻨﻴﻢ ﻣﻌﻨﺎﻱ ﺫﺍﺗﻲ ﻣﻬﻢ ﺑﺎﺷـﺪ‬
‫ﺺ ﺍﻫﻤﻴـﺖ ﺑـﻪ ﺩﺳـﺖ ﺩﺍﺩﻩ ﻧﺸـﻮﺩ‪ ،‬ﻣﻨﻄﻘـ ﹰﺎ ﻧﻤـﻲﺗـﻮﺍﻥ‬
‫ﻭ ﻣﻌﻨﺎﻱ ﻋﺮﺿﻲ ﻧﺎﻣﻬﻢ‪ .‬ﺩﺭ ﺟﺎﻳﻲ ﻛﻪ ﻣﻌﻴﺎﺭﻱ ﺑﺮﺍﻱ ﺗﺸـﺨﻴ ِ‬
‫ﮔﻔﺖ ﻛﻪ ﭼﻪ ﭼﻴﺰﻱ ﻣﻬﻢ ﻭ ﭼﻪ ﭼﻴﺰﻱ ﻧﺎﻣﻬﻢ ﺍﺳﺖ‪ .‬ﻣﻬـﻢ ﻭ ﻧـﺎﻣﻬﻢ ﻣﻔﻬﻮﻣﻬـﺎﻱ ﻣﻨﻄﻘـﻲ ﻧﻴﺴـﺘﻨﺪ‪ .‬ﺫﺍﺕ ﻭ ﻋـﺮﺽ‬
‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬
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‫ﻣﻔﻬﻮﻣﻬﺎﻱ ﻫﺴﺘﻲﺷﻨﺎﺧﺘﻲﺍﻧﺪ‪ ،‬ﺍﺯ ﻓﻠﺴﻔﻪﻱ ﺑﺎﺳﺘﺎﻥ ﻣﻲﺁﻳﻨـﺪ ﻭ ﺩﺭ ﺳـﺪﻩﻫـﺎﻱ ﻣﻴﺎﻧـﻪ ﻣﻔﻬﻮﻣﻬـﺎﻱ ﻛﻠﻴـﺪﻱ ﻣﺤﺴـﻮﺏ‬
‫ﻣﻲﺷﺪﻩﺍﻧﺪ؛ ﺩﺭ ﻋﺼﺮ ﺟﺪﻳﺪ ﺑﻪﻧﺪﺭﺕ ﺑﻪ ﻛﺎﺭ ﻣﻲﺁﻳﻨﺪ؛ ﺩﺭ ﻋﻠﻮ ِﻡ ﻃﺒﻴﻌﻲ ﻫﻴﭻ ﻛﺎﺭﺑﺮﺩﻱ ﻧﺪﺍﺭﻧـﺪ؛ ﺩﺭ ﺯﺑـﺎ ِﻥ ﺁﻟـﻮﺩﻩ‬
‫ﻖ ﺩﻳﮕﺮﻱ ﭼﻮﻥ ﻋﻤـﺪﻩ ﻭ ﻏﻴـﺮ ﻋﻤـﺪﻩ ﻭ ﺍﺳﺎﺳـﻲ ﻭ ﻏﻴـﺮ ﺍﺳﺎﺳـﻲ‬
‫ﻒ ﻛﻠﻤﻪﻫﺎﻱ ﻧﺎﺩﻗﻴ ِ‬
‫ﺑﻪ ﻣﻔﻬﻮﻣﻬﺎﻱ ﻓﻠﺴﻔﻲ ﺩﺭ ﺭﺩﻳ ِ‬
‫ﺖ ﻣﺠﻤﻮﻋﻪﺍﻱ ﭘﻴﭽﻴﺪﻩ ﺑﻪ ﻳﻜـﻲ ﺍﺯ ﻋﻨﺼـﺮﻫﺎ‪ ،‬ﺭﻭﻧـﺪﻫﺎ ﻳـﺎ‬
‫ﺖ ﺍﻳﻦ ﻣﻔﻬﻮﻣﻬﺎ ﻭﺍﻛﺎﺳ ِ‬
‫ﻫﺴﺘﻨﺪ‪ .‬ﺧﻄ ِﺮ ﺑﺰﺭﮒ ﺩﺭ ﻛﺎﺭﺑﺴ ِ‬
‫ﻲ ﺁﻟﻮﺩﻩ ﺑﻪ ﺩﺭﻛﻲ ﺑﺲ ﺳﺎﺩﻩﻧﮕﺮﺍﻧـﻪ ﺍﺯ ﺩﻳﺎﻟﻜﺘﻴـﻚ‬
‫ﮔﺮﺍﻳﺸﻬﺎﻱ ﺁﻥ ﺍﺳﺖ‪ .‬ﺑﻪﻋﻨﻮﺍ ِﻥ ﻧﻤﻮﻧﻪ ﺯﻣﺎﻧﻲ ﺩﺭ ﺑﺤﺜﻬﺎﻱ ﺳﻴﺎﺳ ِ‬
‫ﻣﺪﺍﻡ ﺍﺯ ﻣﻔﻬﻮﻣﻬﺎﻱ ﺗﻀﺎ ِﺩ ﻋﻤﺪﻩ ﻭ ﺗﻀﺎ ِﺩ ﺍﺳﺎﺳﻲ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﺪ‪ .‬ﻛﺴﻲ ﻛﻪ ﮔﻤـﺎﻥ ﻣـﻲﻛـﺮﺩ ﻣـﻲﺩﺍﻧـﺪ ﺍﻳﻨﻬـﺎ ﭼـﻪ‬
‫ﻫﺴﺘﻨﺪ‪ ،‬ﮔﻮﻳﻲ ﺷﺎﻩﻛﻠﻴﺪﻱ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺖ ﮔﺸﺎﻳﻨﺪﻩ ﻫﺮ ﻗﻔﻠﻲ‪ .‬ﭼﻨﻴﻦ ﻛﺴﻲ ﺩﻳﮕـﺮ ﻧﻴـﺎﺯﻱ ﻧﺪﺍﺷـﺖ ﺗـﺎﺭﻳﺦ ﻭ‬
‫ﺍﻗﺘﺼﺎﺩ ﻭ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻲ ﺑﺪﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺤﺜﻬﺎ ﺍﻳﻦ ﻧﻜﺘﻪﻱ ﺑﺪﻳﻬﻲ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﻧﻤﻲﺷـﺪ ﻛـﻪ ﻫﺮﮔـﺎﻩ ﻣـﻲﮔـﻮﻳﻴﻢ‬
‫ﻲ ﭼـﻪ‬
‫ﻋﻤﺪﻩ ﺑﺎﻳﺪ ﺑـﺪﺍﻧﻴﻢ ﻋﻤـﺪﻩ ﺍﺯ ﭼـﻪ ﺭﻭ‪ ،‬ﺩﺭ ﭼـﻪ ﻣﺠﻤﻮﻋـﻪﺍﻱ‪ ،‬ﺩﺭ ﭼـﻪ ﺳـﻄﺤﻲ ﺍﺯ ﺍﻧﺘـﺰﺍﻉ‪ ،‬ﺩﺭ ﻫﻨﮕـﺎ ِﻡ ﺑﺮﺭﺳـ ِ‬
‫ﺭﻭﻧﺪﻱ‪ ،‬ﺑﺎ ﻧﻈﺮ ﺑﻪ ﭼﻪ ﮔﺮﺍﻳﺸﻲ‪.‬‬
‫ﺶ ﮔﻔﺘﻤـﺎﻧﻲ‬
‫ﺑﺮﺍﻱ ﺍﻳﻨﻜﻪ ﻣﺸﻜﻠﻬﺎﻱ ﻛﺎﺭ ﺑﺎ ﻣﻔﻬﻮﻣﻲ ﭼﻮﻥ ﺫﺍﺕ ﺭﺍ ﺑﻨﻤﺎﻳﻴﻢ‪ ،‬ﻧﺨﺴﺖ ﺁﻥ ﺭﺍ ﻣﺤﺼﻮ ِﻝ ﻳﻚ ﻛﻨ ِ‬
‫ﺕ ‪ . F(R) = R‬ﺳﺎﺩﻩﺗﺮﻳﻦ ﺣﺎﻟﺖ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻛﻨﺶ ﻫﻴﭻ ﻛﺎﺭﻱ‬
‫ﺑﻪ ﻧﺎﻡ ‪ F‬ﺗﻌﺮﻳﻒ ﻣﻲﻛﻨﻴﻢ ﻭ ﻣﻲﮔﻮﻳﻴﻢ‪ :‬ﺫﺍ ِ‬
‫ﺕ ‪ R‬ﺑﺮﺍﺑﺮ ﺑﺎ ﺧﻮ ِﺩ ‪ R‬ﺑﺎﺷﺪ‪ .‬ﻣﺴـﺌﻠﻪ ﺍﻣـﺎ ﺑﺴـﻴﺎﺭ ﭘﻴﭽﻴـﺪﻩﺗـﺮ ﺍﺳـﺖ‪ .‬ﺩﺭ‬
‫ﺭﺍ ﻧﻄﻠﺒﺪ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﺘﻲ ﻣﻴﺴﺮ ﺍﺳﺖ ﻛﻪ ﺫﺍ ِ‬
‫ﻭﺍﻗﻌﻴﺖ ﻣﺎ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺩﺍﺭﻳـﻢ ﻛـﻪ ﻫﻤـﻪﻱ ﻋﻀـﻮﻫﺎﻱ ﺁﻥ ﺧـﻮﺩ ﺭﺍ ‪ R‬ﻣﻌﺮﻓـﻲ ﻣـﻲﻛﻨﻨـﺪ‪ .‬ﺍﮔـﺮ ﺗﻼﻗـﻲﮔـﺎ ِﻩ ﺁﻧﻬـﺎ‬
‫ﺖ ﺧـﺎﻧﻮﺍﺩﮔﻲ‬
‫ﺖ ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﺁﻥ ﭼﻴﺰﻱ ﻣﻲﺷﻮﺩ ﻛﻪ ﻭﻳﺘﮕﻨﺸـﺘﺎﻳﻦ ﺑـﺮ ﺁﻥ ﺷـﺒﺎﻫ ِ‬
‫ﻣﺠﻤﻮﻋﻪﺍﻱ ﺗﻬﻲ ﺑﺎﺷﺪ‪ ،‬ﭘﺲ ﺷﺒﺎﻫ ِ‬
‫ﻧــﺎﻡ ﻣــﻲﻧﻬــﺪ‪ ٢.‬ﻣﻴــﺎﻥ ﻋﻀــﻮﻫﺎﻱ ﻣﺠﻤﻮﻋــﻪﻱ ‪ W‬ﻛــﻪ ﺁﻧﻬــﺎ ﺭﺍ ﺑــﻪ ﺻــﻮﺭﺕ ‪ DEFG ،CDEF ،BCDE ،ABCD‬ﻭ‬
‫ﺖ ﺧـﺎﻧﻮﺍﺩﮔﻲ‬
‫‪ EFGH‬ﻣﺸﺨﺺ ﻣﻲﻛﻨﻴﻢ‪ ،‬ﭼﻨـﻴﻦ ﺷـﺒﺎﻫﺘﻲ ﺑﺮﻗـﺮﺍﺭ ﺍﺳـﺖ‪ .‬ﺳـﺮﻭﺵ ﻣﻴـﺎﻥ ﺩﻳﻨﻬـﺎﻱ ﻣﺨﺘﻠـﻒ ﺷـﺒﺎﻫ ِ‬
‫ﺕ ﺩﻳـﻦ ﺭﺍ ﻣﺘﺠﻠـﻲ ﻧﻤـﻲﺑﻴﻨـﺪ‪ .‬ﺍﮔـﺮ ﺩﺭ‬
‫ﻣﻲﺑﻴﻨﺪ‪ .‬ﺍﻳﻦ ﻓﻘﻂ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﺑﺎﺷـﺪ ﻛـﻪ ﺩﺭ ﻋـﺪﻩﺍﻱ ﺍﺯ ﺁﻧﻬـﺎ ﺫﺍ ِ‬
‫ﻙ ﻋﻀﻮﻫﺎﻱ ﻣﺠﻤﻮﻋـﻪ ‪ D‬ﻣـﻲﺷـﻮﺩ‪ .‬ﺩﺭ‬ ‫ﻣﺠﻤﻮﻋﻪﻱ ﭘﻨﺞ ﻋﻀﻮﻱ ‪ W‬ﻣﺜﻼ ‪ EFGH‬ﺭﺍ ﻛﻨﺎﺭ ﮔﺬﺍﺭﻳﻢ‪ ،‬ﻓﺼ ِ‬
‫ﻞ ﻣﺸﺘﺮ ِ‬
‫ﺖ ﺗﻌﻠﻖ ﺑﻪ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺭﺍ ﺩﺭ ﺩﺭﺟﻪﻱ ﻧﺨﺴﺖ ﺑﺎ ﺑﺮﺧﻮﺭﺩﺍﺭﻱ ﺍﺯ ‪ D‬ﻣﺸـﺨﺺ ﻛـﺮﺩ‪ .‬ﺑـﺮ‬
‫ﺍﻳﻦ ﺣﺎﻝ ﻣﻲﺗﻮﺍﻥ ﻣﺎﻫﻴ ِ‬
‫ﺍﻳﻦ ﻣﺒﻨﺎ ﺍﮔﺮ ﺭﻭﺍ ﺑﺎﺷﺪ ﻋﺪﻩﺍﻱ ﺍﺯ ﺁﻳﻴﻨﻬﺎﻱ ﻣﺸﻬﻮﺭ ﺑﻪ ﺩﻳﻦ ﺭﺍ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﻳﻢ‪ ،‬ﺷﺎﻳﺪ ﺳﺮﻭﺵ ﺑﺘﻮﺍﻧﺪ ﺩﺭ ﻣﻴﺎ ِﻥ ﺟﻤـﻊ‬
‫ﺕ ﻣﺸﺘﺮﻛﻲ ﺑﻴﺎﺑﺪ‪ ٣.‬ﻣﻌﻴﺎ ِﺭ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘﻦ ﺑﺎﻳﺪ ﺩﺭﺳﺖ ﺍﺯ ﺟﻨ ِ‬
‫ﺲ ﻫﻤﺎﻥ ﻣﻌﻴﺎ ِﺭ ﭘﻴﺪﺍ ﻛـﺮﺩ ِﻥ ﺫﺍﺕ ﺑﺎﺷـﺪ‪.‬‬ ‫ﺑﺎﻗﻲﻣﺎﻧﺪﻩ ﺫﺍ ِ‬
‫ﺕ ﺩﻳـﻦ ﺭﺍ ‪ S‬ﻣـﻲﻧـﺎﻣﻴﻢ ﻭ‬
‫ﺕ ﺩﻳﻦ ﭼﻴﺴﺖ ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺩﺳﺖ ﺑـﻪ ﺗﻔﻜﻴـﻚ ﺯﻧـﺪ‪ .‬ﺫﺍ ِ‬
‫ﭘﺲ ﺳﺮﻭﺵ ﺑﺎﻳﺪ ﭘﻴﺸﺘﺮ ﺑﺪﺍﻧﺪ ﺫﺍ ِ‬
‫ﻣﻲﮔﻮﻳﻴﻢ ﺑﻬـﺮﻩﻭﺭﻱ ﺍﺯ ‪ S‬ﺍﺳـﺖ ﻛـﻪ ﺩﻳـﻦ ﺭﺍ ﺩﻳـﻦ ﻣـﻲﻛﻨـﺪ‪ .‬ﺑـﻪ ﺍﻳـﻦ ﺗﺮﺗﻴـﺐ ﻣـﺎ ‪ F‬ﺭﺍ ﺑﻬـﺮﻩﻭﺭﻱ ﺍﺯ ‪ S‬ﺗﻌﺮﻳـﻒ‬
‫ﺏ )‪ F(R‬ﺍﮔﺮ ‪ S‬ﺑﺎﺷﺪ ‪ R‬ﻳﻚ ﺩﻳﻦ ﺑﻪ ﺣﺴﺎﺏ ﻣـﻲﺁﻳـﺪ ﻭ ﺩﻭ ﺣﺎﻟـﺖ ﺑﻴﺸـﺘﺮ ﻧﻤـﻲﺗﻮﺍﻧـﺪ‬
‫ﻣﻲﻛﻨﻴﻢ‪ .‬ﺑﺮ ﺍﻳﻦ ﻣﺒﻨﺎ ﺟﻮﺍ ِ‬
‫ﻲ ‪ F‬ﺑﺮﺍﺑﺮ ﺑـﺎ ‪ S‬ﺍﺳـﺖ ﻳـﺎ ﺑﺮﺍﺑـﺮ ﺑـﺎ ﺟـﺰ—‪ .S‬ﻓـﺮﺽ ﻣـﻲﻛﻨـﻴﻢ ﺍﺯ‬
‫ﺶ ﮔﻔﺘﻤﺎﻧ ِ‬
‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻳﺎ ﻣﺤﺼﻮ ِﻝ ﻛﺎﺭﻛﻨ ِ‬

‫ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﻨﮕﺮﻳﺪ ﺑﻪ‪ :‬ﻟﻮﺩﻭﻳﮓ ﻭﻳﺘﮕﻨﺸﺘﺎﻳﻦ‪ ،‬ﭘﮋﻭﻫﺸﻬﺎﻱ ﻓﻠﺴﻔﻲ‪ ،‬ﺗﺮﺟﻤﻪﻱ ﻓﺮﻳﺪﻭﻥ ﻓﺎﻃﻤﻲ‪ ،‬ﺗﻬﺮﺍﻥ‪ :‬ﻧﺸﺮ‬ ‫‪2‬‬
‫ﻣﺮﻛﺰ‪ ،۱۳۸۰ ،‬ﺻﺺ‪) ۷۶—۷۷ .‬ﺑﻨﺪﻫﺎﻱ ‪ ۶۶‬ﻭ ‪.(۶۷‬‬
‫ﺖ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺑﺎﺯﻱ ﺭﺍ ﻣﺜﺎﻝ ﻣﻲﺯﻧﺪ‪ .‬ﺑﻪ ﭘﻴﺮﻭﻱ ﺍﺯ ﺍﻭ ﻣﻲﮔﻮﻳﻴﻢ ﻛﻪ ﻣﻴﺎ ِﻥ‬
‫ﺢ ﻣﻔﻬﻮ ِﻡ ﺷﺒﺎﻫ ِ‬
‫ﻭﻳﺘﮕﻨﺸﺘﺎﻳﻦ ﺩﺭ ﺗﻮﺿﻴ ِ‬ ‫‪3‬‬
‫ﺷﻄﺮﻧﺞ‪ ،‬ﺗﻨﻴﺲ‪ ،‬ﻓﻮﺗﺒﺎﻝ ﻭ ﺑﺴﻜﺘﺒﺎﻝ ﻓﻘﻂ ﺷﺒﺎﻫﺘﻲ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﻭ ﺁﻧﻬﺎ ﺫﺍﺕ ﻣﺸﺘﺮﻛﻲ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﻣﺎ ﺍﮔﺮ ﺍﺯ‬
‫ﺕ ﻣﺸﺘﺮﻙ ’ﻭﺭﺯﺵ ﻣﻴﺪﺍﻧﻲ ﺑﺎ ﺗﻮﭖ‘ ﺳﺨﻦ ﮔﻔﺖ‪ .‬ﺑﻪ‬
‫ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺷﻄﺮﻧﺞ ﺭﺍ ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﻳﻢ ﻣﻲﺗﻮﺍﻥ ﺍﺯ ﺫﺍ ِ‬
‫ﺕ ﻣﺸﺘﺮﻛﻲ ﻧﻴﺎﺑﻴﻢ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﺑﻮﺩﻳﺴﻢ ﺭﺍ‬
‫ﻫﻤﻴﻦ ﺳﺎﻥ ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺜﻼ ﻣﻴﺎ ِﻥ ﺑﻮﺩﻳﺴﻢ‪ ،‬ﺍﺳﻼﻡ‪ ،‬ﻳﻬﻮﺩﻳﺖ ﻭ ﻣﺴﻴﺤﻴﺖ ﺫﺍ ِ‬
‫ﻛﻨﺎﺭ ﺑﮕﺬﺍﺭﻳﻢ‪ ،‬ﺷﺎﻳﺪ ﻣﻴﺎ ِﻥ ﺳﻪ ﺁﻳﻴﻦ ﺑﺎﻗﻲﻣﺎﻧﺪﻩ ﭼﻴ ِﺰ ﻣﺸﺘﺮﻛﻲ ﻓﺮﺍﺗﺮ ﺍﺯ ﺷﺒﺎﻫﺖ ﺧﺎﻧﻮﺍﺩﮔﻲ ﻳﺎﻓﺖ ﺷﻮﺩ‪.‬‬

‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬

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‫‪F‬‬ ‫ﺍﺯ ﺁﺯﻣـﻮ ِﻥ‬ ‫‪R3‬‬ ‫ﻲ ﺩﻳـﻦ ﺑـﻮﺩﻥ ﻫﺴـﺘﻨﺪ‪ ،‬ﻓﻘـﻂ ‪ R2 ،R1‬ﻭ‬
‫ﻣﺠﻤﻮﻋﻪﻱ ‪R‬ﻫﺎ‪ ،‬ﻳﻌﻨﻲ ﻣﺠﻤﻮﻋﻪﻱ ﺁﻳﻴﻦﻫﺎﻳﻲ ﻛﻪ ﻣـﺪﻋ ِ‬
‫ﺏ ‪ S‬ﺑﺮﺳﻨﺪ‪ .‬ﺑﻨﺎﺑﺮ ﻣﻌﻴﺎ ِﺭ ﺳﺮﻭﺵ ﻛﻪ ﻫﺮ ﭼﻪ ﺑﻪ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎ ِﻥ ﺗـﺎﺭﻳﺨﻲ ﺑﺮﻣـﻲﮔـﺮﺩﺩ‪،‬‬
‫ﺳﺮﺑﻠﻨﺪ ﺑﺮﻭﻥ ﺁﻳﻨﺪ ﻭ ﺑﻪ ﺟﻮﺍ ِ‬
‫ﻋﺮﺿﻲ ﺍﺳﺖ ﺑﺎﻳﺪ ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻭﺟﻮ ِﻩ ﺗﻤﺎﻳﺰ ﺍﻳﻦ ﺳﻪ ﺭﺍ ﺗﺸـﻜﻴﻞ ﻣـﻲﺩﻫﻨـﺪ ﻋﺮﺿـﻲ ﺑـﺪﺍﻧﻴﻢ‪ .‬ﺑﻨـﺎﺑﺮ ﺍﻳـﻦ ﻓﺮﻗـﻲ‬
‫ﻲ ﺫﺍﺕ ﺭﺍ‬
‫ﺕ ﺍﺳﻼﻡ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﮔﺎ ِﻡ ﻧﺨﺴﺖ ﺑـﺮﺍﻱ ﺗﺠﻠـ ِ‬
‫ﺕ ﻣﺴﻴﺤﻴﺖ ﺣﺮﻑ ﺑﺰﻧﻴﻢ ﻳﺎ ﺫﺍ ِ‬
‫ﻼ ﺍﺯ ﺫﺍ ِ‬
‫ﻧﻤﻲﻛﻨﺪ ﻛﻪ ﻣﺎ ﻣﺜ ﹰ‬
‫ﺦ ﺷـﻜﻞﮔﺮﻓﺘـﻪﻱ ﻣـﺬﻫﺒﻲ ﺩﺍﻧﺴـﺖ‪ .‬ﻋـﺪﻩﺍﻱ ﺍﻳـﻦ ﺭﺍﻩ ﺭﺍ‬
‫ﺺ ﺩﺭ ﺗـﺎﺭﻳ ْ‬
‫ﻦ ﻫﻤـﻪﻱ ﺗﻌﻠﻘﻬـﺎﻱ ﻣﺸـﺨ ِ‬
‫ﺑﺎﻳﺪ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘ ِ‬
‫ﻼ‬
‫ﺭﻓﺘﻪﺍﻧﺪ ﻭ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ ﻓﺮﻗـﻪﻱ ﺗـﺎﺯﻩﺍﻱ ﺭﺍ ﺗﺄﺳـﻴﺲ ﻛـﺮﺩﻩﺍﻧـﺪ‪ .‬ﺳـﺮﻭﺵ ﭼﻨـﻴﻦ ﺭﺍﻫـﻲ ﺭﺍ ﻧﻤـﻲﺭﻭﺩ‪ .‬ﺍﻭ ﻣﺤـﺘﻤ ﹰ‬
‫ﻦ ﺧﻮﺩ ﺭﺍ ﺑﻜـﺎﻭﺩ ﻭ ﻣﻄﻤـﺌﻦ ﺑﺎﺷـﺪ ﻛـﻪ ﻫﻤﮕـﺎﻥ ﺑـﻪ ﻧﺘﻴﺠـﻪﻱ‬
‫ﺕ ﺩﻳ ِ‬
‫ﻣﻲﮔﻮﻳﺪ ﻫﺮ ﻛﺲ ﻫﺮ ﺟﺎﻳﻲ ﻫﺴﺖ ﺑﻤﺎﻧﺪ‪ ،‬ﺫﺍ ِ‬
‫ﻦ ﺁﻧﻬـﺎ‬
‫ﻭﺍﺣﺪﻱ ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴﺪ‪ .‬ﭼﻨﻴﻦ ﺍﻃﻤﻴﻨﺎﻧﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻃﻤﻴﻨﺎ ِﻥ ﺧﺎﻃ ِﺮ ﻫﻤﻪﻱ ﻣﺆﻣﻨﺎﻥ ﺍﻳـﻦ ﺍﺳـﺖ ﻛـﻪ ﺁﻳـﻴ ِ‬
‫ﻦ ﺁﻳﻴﻨﻬﺎﻱ ﺩﻳﮕﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳـﻦ ﺍﻃﻤﻴﻨـﺎ ِﻥ‬
‫ﻖ ﺑﺮﺍﻧﺪﺍﺧﺘ ِ‬
‫ﻦ ﺑﺮﺗﺮ ﺍﺳﺖ ﻭ ﻭﺣﺪﺗﻲ ﻛﻪ ﺑﺮﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺷﺪ ﺍﺯ ﻃﺮﻳ ِ‬
‫ﺁﻳﻴ ِ‬
‫ﻲ ﺩﻳﻨﺪﺍﺭﻱ ﺍﺳﺖ‪ .‬ﺍﻳﻤﺎﻥ ﺁﻧﮕﺎﻩ ﻛﻪ ﻣﺪﻋﻲ ﻣﻲﺷﻮﺩ ﺁﮔﺎﻫﺎﻧﻪ ﺍﺳـﺖ ﺧـﻮﺩ ﺭﺍ ﺑـﻪ ﺻـﻮﺭﺕ ﺍﻳـﻦ ﺍﻃﻤﻴﻨـﺎ ِﻥ‬
‫ﺧﺎﻃﺮ ﺫﺍﺗ ِ‬
‫ﺕ ﺩﻳﻨﻬـﺎ ﺭﺍ ﻧﻤـﺎﻳﺶ ﺩﻫﻨـﺪ‪ ،‬ﺩﺭ ﺍﺻـﻞ‬
‫ﺧﺎﻃﺮ ﻧﺸﺎﻥ ﻣـﻲﺩﻫـﺪ‪ .‬ﻫﻤﺎﻳﺸـﻬﺎﻱ ﺟﻬـﺎﻧﻲﺍﻱ ﻛـﻪ ﻣُـﺪ ﺷـﺪﻩ ﺍﺳـﺖ ﻭﺣـﺪ ِ‬
‫ﺷﻴﺮﻳﻨﻲﺧﻮﺭﺍ ِﻥ ﺩﻳﭙﻠﻤﺎﺗﻴﻚ ﻫﺴﺘﻨﺪ‪ .‬ﺳﺨﻨﺮﺍﻧﺎ ِﻥ ﺁﻧﻬﺎ ﺩﺭ ﺑﻬﺘﺮﻳﻦ ﺣﺎﻟﺖ ﻣﻌﺼﻮﻣﻴﺘﻲ ﺭﺍ ﺑﻪ ﻧﻤﺎﻳﺶ ﻣﻲﮔﺬﺍﺭﻧﺪ ﻛﻪ ﺑـﻪ‬
‫ﮒ‬
‫ﺖ ﺑـﺰﺭ ِ‬
‫ﺳﺎﺩﻩﻟﻮﺣﻲ ﭘﻬﻠﻮ ﻣﻲﺯﻧﺪ‪ .‬ﻣﺴﻠﻤﺎ ِﻥ ﺟﺪﻱ ﺍﮔﺮ ﺩﺭ ﭼﻨﻴﻦ ﻫﻤﺎﻳﺸﻲ ﺳﺨﻦ ﺭﺍ ﺑﺎ ﺧﺎﺗﻤﻴـﺖ ﻧﻴﺎﻏـﺎﺯﺩ‪ ،‬ﺣﻘﻴﻘـ ِ‬
‫ﻦ ﺧﻮﺩ ﺭﺍ ﭘﻨﻬﺎﻥ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﻳ ِ‬
‫ﻲ ﺗﺸﺨﺺ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺍﻳﻦ ﺍﺳـﺖ ﻛـﻪ ﮔﻔﺘـﻪ ﺷـﻮﺩ ﺍﺯ ﺁﻥ‬
‫ﻲ ﻧﺎﻓ ِ‬
‫ﻞ ﻫﻤﺬﺍﺗ ِ‬
‫ﻳﻚ ﺭﺍﻩ ﺑﺮﺍﻱ ﮔﺮﻳﺰ ﺍﺯ ﻣﺸﻜ ِ‬
‫ﺕ ﻣﺸـﺘﺮﻛﻲ ﻳﺎﻓـﺖ‬
‫ﺖ ﺧﺎﻧﻮﺍﺩﮔﻲ ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ ﻛﻪ ﺣﺘﺎ ﻣﻴﺎﻥ ﺩﻭ ﺗﺎﻱ ﺁﻧﻬﺎ ﺫﺍ ِ‬
‫ﺭﻭ ﻣﻴﺎﻥ ﺩﻳﻨﻬﺎﻱ ﻣﺨﺘﻠﻒ ﻓﻘﻂ ﺷﺒﺎﻫ ِ‬
‫ﻧﻤﻲﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎﺳﺖ ﻛﻪ ﺳﺮﻭﺵ ﺑﮕﻮﻳﺪ ﺗﻨﻬﺎ ﺩﻳﻦ ﻣﻦ ﺍﺯ ﺧﺼﻴﺼﻪﻱ ﺍﻟﻬﻲ ‪ S‬ﺑﻬﺮﻩﻭﺭ ﺍﺳﺖ‪ .‬ﻣﺎ ﺍﺯ‬
‫ﺕ‬
‫ﻦ ﺑﺮﺧـﻮﺭﺩﺍﺭ ﺍﺯ ﺫﺍ ِ‬ ‫ﻫﻤﻴﻦ ﺟﺎ ﺑﺪﻭﻥ ﺁﺷﻨﺎﻳﻲ ﭘﻴﺸﻴﻦ ﺑﺎ ﻣﺤﺘﻮﺍﻱ ‪ S‬ﺑﺮ ﺟﻨﺒﻪﺍﻱ ﺍﺯ ﺁﻥ ﺁﮔﺎﻫﻲ ﻣﻲﻳﺎﺑﻴﻢ‪ :‬ﺫﺍﺗ ِ‬
‫ﻲ ﺁﻳـﻴ ِ‬
‫ﻦ ﺣﻘﻴﻘﻲ ﺑﺪﺍﻧﺪ ﻭ ﺑﻘﻴﻪﻱ ﺁﻳﻴﻨﻬﺎ ﺭﺍ ﺑﺎﻃﻞ ﺑﻪ ﺷﻤﺎﺭ ﺁﻭﺭﺩ‪.‬‬
‫ﺩﻳﻦ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻳﮕﺎﻧﻪ ﺑﺎﺷﺪ‪ ،‬ﻳﻌﻨﻲ ﺗﻨﻬﺎ ﺧﻮﺩ ﺭﺍ ﺩﻳ ِ‬
‫ﻞ ﺩﻳﮕﺮﻱ ﺳﺮ ﺑﺮﻣﻲﺁﻭﺭﺩ‪ :‬ﺩﺭ ﺁﻥ ﺗﻨﻬﺎ ﺁﻳﻴﻨﻲ ﻛﻪ ﺑﻪﺟﺎ ﻣﺎﻧـﺪ ﭼﮕﻮﻧـﻪ ﻣـﻲﺗـﻮﺍﻥ ﻣﻴـﺎﻥ ﺫﺍﺕ ﻭ‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺸﻜ ِ‬
‫ﻋﺮﺽ ﻓﺮﻕ ﮔﺬﺍﺷﺖ؟ ﻳﻚ ﺭﺍ ِﻩ ﭼﺎﺭﻩ ﺗﻮﺳﻞ ﺑﻪ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻪﺍﻱ ﺍﺳﺖ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﺗﻮﺿﻴﺢ ﺩﻫﺪ ﭼﮕﻮﻧـﻪ ﺿـﺮﻭﺭﺗﻲ‬
‫ﺁﺳﻤﺎﻧﻲ ﺩﺭ ﺍﻣﻜﺎﻧﻬﺎﻱ ﺯﻣﻴﻨﻲ ﻇﻬﻮﺭ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻣﻲﺷﻮﺩ ﺑـﻪ ﭘﻠـﻮﺗﻴﻦ‪ ،‬ﻓـﺎﺭﺍﺑﻲ‪ ،‬ﺍﺑـﻦﺳـﻴﻨﺎ‪ ،‬ﻣﻼﺻـﺪﺭﺍ ﻭ ﺣﺘـﺎ ﻫﮕـﻞ‬
‫ﻞ ﺳﺮﻭﺵ ﺍﻣﺎ ﺍﺯ ﺍﻳﻦ ﺭﺍﻩ ﺣﻞﺷﺪﻧﻲ ﻧﻴﺴﺖ‪ ،‬ﭼﻮﻥ‬
‫ﻣﺘﻮﺳﻞ ﺷﺪ ﻭ ﺩﺍﺳﺘﺎﻧﻲ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻲ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺳﺎﺧﺖ‪ .‬ﻣﺸﻜ ِ‬
‫ﻦ ﻳﮕﺎﻧﻪ ﭼﻨﺪﺍﻥ ﻫﻢ َﻋ َﺮﺽ ﻧﻴﺴﺘﻨﺪ‪ .‬ﻣﻲﺷﻮﺩ ﻫﻤﻪﻱ ﺣﺎﺩﺛﻪﻫـﺎﻱ‬
‫ﻧﺘﻴﺠﻪﻱ ﺩﺍﺳﺘﺎﻥ ﺁﻥ ﻣﻲﺷﻮﺩ ﻛﻪ َﻋ َﺮﺿﻬﺎﻱ ﺁﻥ ﺁﻳﻴ ِ‬
‫ﻦ ﺗﺎﺭﻳﺦ ﺁﻥ ﺁﻳﻴﻦ ﺭﺍ ﺑﻪ ﻫﻢ ﭼﺴﺒﺎﻧﺪ ﻭ ﻫﻤﻪ ﺭﺍ ﺗﻘﺪﻳ ِﺮ ﺁﺳﻤﺎﻧﻲ ﺗﻠﻘﻲ ﻛﺮﺩ‪ ،‬ﻳﻌﻨﻲ ﭼﻴﺰﻫﺎﻳﻲ ﺩﺍﻧﺴـﺖ‬
‫ﺭﺥﺩﺍﺩﻩ ﺩﺭ ﻣﺘ ِ‬
‫ﻛﻪ ﺍﮔﺮ ﭼﻪ ﺯﻣﻴﻨﻲﺍﻧﺪ ﻭ ﺩﺭ ﻇﺎﻫﺮ ﺣﺎﺩﺛﻪﺍﻧﺪ‪ ،‬ﺍﻣﺎ ﺗﻈﺎﻫ ِﺮ ﺿﺮﻭﺭﺕﺍﻧﺪ ﻭ ﺑﻪ ﺁﺳـﻤﺎﻥ ﻣﺘﺼـﻞ‪ .‬ﭘـﺲ ﻫـﻴﭻ ﭼﻴـﺰﻱ ﺩﺭ‬
‫ﻲ ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﺁﻣﻮﺯﻩﻫﺎﻱ ﺁﻳﻴﻦ ﻣـﻲﺗـﻮﺍﻥ ﺳـﻨﺪﻫﺎﻱ ﻓﺮﺍﻭﺍﻧـﻲ‬
‫ﺦ ﺍﻳﻦ ﺁﻳﻴﻦ ﻋﺎﺭﺿﻲ ﻧﻴﺴﺖ‪ .‬ﺩﺭﺑﺎﺭﻩﻱ ﻫﻤﺨﻮﺍﻧ ِ‬
‫ﺗﺎﺭﻳ ِ‬
‫ﺖ ﺩﻳﻨـﻲ‬
‫ﻲ ﺑﺮﺩﺍﺷﺖ ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﻪ ﻫﻤﺎﻥﺳﺎﻥ ﻛﺎ ِﺭ ﻣﺸـﻜﻠﻲ ﻧﻴﺴـﺖ‪ .‬ﺩﺭ ﺳـﻨ ِ‬
‫ﻲ ﺁﻧﻬﺎ ﻳﺎ ﺩﺭﺳﺘ ِ‬
‫ﻳﺎﻓﺖ‪ .‬ﺍﻣﺎ ﺍﻧﻜﺎ ِﺭ ﺩﺭﺳﺘ ِ‬
‫ﺍﻣﺎ ﺭﺳﻢ ﺷـﺪﻩ ﺍﺳـﺖ ﻛـﻪ ﻫـﺮ ﭼـﻪ ﺭﺍ ﺧـﻮﺵ ﻣـﻲﺩﺍﺭﻧـﺪ ﻭ ﻻﺯﻡ ﺗﺸـﺨﻴﺺ ﻣـﻲﺩﻫﻨـﺪ‪ ،‬ﺫﺍﺗـﻲ ﺑﻨﺎﻣﻨـﺪ ﻭ ﻫﺮﭼـﻪ ﺭﺍ‬
‫ﻧﺎﭘﺴﻨﺪﻳﺪﻩ ‪ ،‬ﺩﻓﺎﻉﻧﺎﭘﺬﻳﺮ‪ ،‬ﺑﻪ ﻧﻔ ِﻊ ﺭﻗﻴﺒﺎﻥ ﻳﺎ ﻣﻨﺘﻘﺪﺍﻥ ﻭ ﺑﻨـﺎﺑﺮ ﻣﺤﺎﺳـﺒﺎﺗﻲ ﺑـﻲﻓﺎﻳـﺪﻩ ﺑﺪﺍﻧﻨـﺪ‪ ،‬ﺩﺭ ﺩﺳـﺘﻪﻱ ﻋﺎﺭﺿـﻲﻫـﺎ‬
‫ﺑﮕﺬﺍﺭﻧﺪ‪.‬‬

‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬

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‫ﻫﺴﺘﻲﺷﻨﺎﺳﻲ ﺍﻓﻼﻃﻮﻧﻲ‬
‫ﺕ ﻳﻚ ﺩﻭﺭﺍﻫﻪ ﺗﻘﺮﻳﺮ ﻛﺮﺩ‪ :‬ﻳﺎ ﺑﺎﻳﺪ ﺩﻳﻦ ﺭﺍ ﺑﻲﺗﺸﺨﺺ ﻭ ﺑﻲﻫﻮﻳﺖ‬
‫ﻞ ﺑﺎﺯﻧﻤﻮﺩﻩ ﺩﺭ ﺑﺎﻻ ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺻﻮﺭ ِ‬
‫ﻣﺸﻜ ِ‬
‫ﺕ‬
‫ﺳﺎﺧﺖ ﻳﺎ ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺑﻪ ﺁﻥ ﺗﻌﻠﻖ ﺩﺍﺭﺩ ﻭ ﺑـﺎ ﺁﻥ ﺩﺭ ﺗﻤـﺎﺱ ﻗـﺮﺍﺭ ﻣـﻲﮔﻴـﺮﺩ‪ ،‬ﻋﺎﺭﺿـﻪﺍﻱ ﻫﻤﮕـﻮﻫﺮ ﺑـﺎ ﺫﺍ ِ‬
‫ﺩﺍﻧﺴﺖ‪ .‬ﺳﺮﻭﺵ ﺩﺭ ﻣﻘﺎﻟﻪﻱ ﺫﺍﺗﻲ ﻭ ﻋﺮﺿﻲ ﺩﺭ ﺍﺩﻳﺎﻥ ﻣﺜﺎﻟﻲ ﻋﺮﺿﻪ ﻣﻲﺩﺍﺭﺩ ﻛـﻪ ﺍﮔـﺮ ﭘـﻲﺟـﻮﻱ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌـﻪﻱ‬
‫ﺗﻮﺿﻴﺢﺩﻫﻨﺪﻩﻱ ﺁﻥ ﺷﻮﻳﻢ ﺩﺭﻣﻲﻳﺎﺑﻴﻢ ﻛﻪ ﻣﺸﻜﻞ ﺑﺎﻻ ﺭﺍ ﭼﮕﻮﻧﻪ ﺣﻞ ﻣﻲﻛﻨﺪ‪ .‬ﺍﻭ ﻣﺜﻨﻮﻱ ﻣﻮﻟﻮﻱ ﺭﺍ ﻣﺜﺎﻝ ﻣﻲﺯﻧـﺪ‬
‫ﻭ ﻣﻲﮔﻮﻳﺪ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﻣﻲﺗﻮﺍﻧﺴـﺖ ﺑـﻪ ﮔﻮﻧـﻪﺍﻱ ﺩﻳﮕـﺮ ﺑﺎﺷـﺪ‪ :‬ﻣـﻲﺗﻮﺍﻧﺴـﺖ ﻓﺎﺭﺳـﻲ ﻧﺒﺎﺷـﺪ‪ ،‬ﻣﻨﻈـﻮﻡ ﻧﺒﺎﺷـﺪ‪،‬‬
‫ﻦ ﺣﺎﺩﺛـﻪﻫـﺎﻱ ﺩﻳﮕـﺮﻱ ﺟـﺰ ﺁﻧﭽـﻪ ﻣـﻲﺩﺍﻧـﻴﻢ‬
‫ﺗﻌﺒﻴﺮﻫﺎﻱ ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺯﻳﺴﺖ–ﺟﻬﺎ ِﻥ ﻣﻮﻟﻮﻱ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﻣﺘ ِ‬
‫ﻋﺮﺿﻪ ﺷﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﻣﺨﺎﻃﺒﺎ ِﻥ ﺑﻲﻣﻴﺎﻧﺠﻲﺍﺵ ﺍﻧﺴﺎﻧﻬﺎﻱ ﺩﻳﮕﺮﻱ ﺑﺎﺷﻨﺪ‪ ،‬ﻣﺨﺎﻟﻔﺎ ِﻥ ﻣﻌﺎﺻﺮ ﺁﻥ ﻛﺴﺎ ِﻥ ﺩﻳﮕﺮﻱ ﺑـﻮﺩﻩ ﻭ‬
‫ﺁﻧﺎﻥ ﭘﺎﺳﺨﻬﺎﻳﻲ ﺩﻳﮕـﺮﻱ ﺍﺯ ﻣﻮﻟـﻮﻱ ﮔﺮﻓﺘـﻪ ﺑﺎﺷـﻨﺪ‪ ،‬ﻣـﻲﺷـﺪ ﻛـﻪ ﻣﻮﻟـﻮﻱ ﺁﻥ ﺭﺍ ﺑـﺎ ﺯﺑـﺎﻧﻲ ﺩﻳﮕـﺮ ﻭ ﺧﻄـﺎﺏ ﺑـﻪ‬
‫ﻱ ﻣﻮﺟﻮﺩ ﺩﺭ ﺁﻥ ﻧﺒﺎﺷﺪ‪ ،‬ﻣﻲﺷـﺪ ﻧـﻪ ﺩﺭ ﻋﺼـ ِﺮ ﺷـﺘﺮ‬
‫ﻚ ﻣﺜﻨﻮ ِ‬
‫ﻅ ﺭﻛﻴ ِ‬
‫ﺍﻧﺴﺎﻧﻬﺎﻳﻲ ﺩﻳﮕﺮ ﻧﻮﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻣﻲﺷﺪ ﻛﻪ ﺍﻟﻔﺎ ِ‬
‫ﺑﻠﻜﻪ ﺩﺭ ﻋﺼ ِﺮ ﻣﻮﺷﻚ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠـﻪ ﺯﺑـﺎﻥ ﻭ ﺗﻌﺒﻴﺮﻫـﺎﻱ ﺩﻳﮕـﺮﻱ ﺑـﻪ ﻛـﺎﺭ ﺑﻨـﺪﺩ‪» .‬ﭘﻴﺪﺍﺳـﺖ ﻛـﻪ‬
‫ﻫﻤﻪﻱ ﺍﻳﻨﻬﺎ ﻣﻲﺗﻮﺍﻧﺴﺖ ﺑﻪ ﮔﻮﻧﻪﻱ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ‪ ،‬ﻭ ﺑﺎﺯ ﻫﻢ ﻣﺜﻨﻮﻱ‪ ،‬ﻣﺜﻨﻮﻱ ﺑﺎﺷﺪ‪) «.‬ﺹ‪ (۴۳ .‬ﭘـﺎﺭﻩﻱ ﺁﺧـﺮ ﺍﻳـﻦ‬
‫ﺟﻤﻠﻪ ﻳﻚ ﻫﻤﺎﻧﮕﻮﻳﻲ ﻧﻴﺴﺖ‪ ،‬ﭼﻮﻥ ﺍﮔﺮ ﻫﻤﺎﻧﮕﻮﻳﻲ ﺑﻮﺩ ﻳﻌﻨﻲ ﺑﺮﺍﺑﺮﺳﺘﺎﺩﻩﻱ ﻭﺍﮊﻩﻱ ﻣﺜﻨﻮﻱ ﺩﺭ ﻫﺮ ﺩﻭ ﻣﻮﺭﺩ ﻳﻜﻲ‬
‫ﺾ ﻏﺮﺽ ﻣﻲﺷﺪ‪ .‬ﻣﻌﻨﺎﻱ ﺁﻥ ﺩﺭ َﻣﺜﹶﻞ ﺍﻳﻦ ﻣﻲﺷﺪ ﻛﻪ ﺍﮔﺮ ﻣﻮﻟﻮﻱ‪ ،‬ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻋﺎﺭﺿﻲ ﺁﻥ ﻛﺴـﻲ ﺍﺳـﺖ‬
‫ﺑﻮﺩ‪ ،‬ﻧﻘ ِ‬
‫ﺏ ﻛﺒﻴـﺮ ﺯﺍﺩﻩ ﺷـﺪﻩ ﻭ ﺑﻨـﺎﺑﺮ ﻋﺎﺭﺿـﻪﺍﻱ ﺗـﺎﺭﻳﺨﻲ‬
‫ﺲ ﭘـﺲ ﺍﺯ ﺍﻧﻘـﻼ ِ‬
‫ﺦ ﺍﺩﺑﻴﺎﺕ ﻣﻲﺷﻨﺎﺳـﻴﻢ‪ ،‬ﺩﺭ ﭘـﺎﺭﻳ ِ‬
‫ﻛﻪ ﻣﺎ ﺍﺯ ﺗﺎﺭﻳ ِ‬
‫ﺍﻟﻜﺴﺎﻧﺪﺭ ﺩﻭﻣﺎ ﻧﺎﻡ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﺷﺨﺺ ﻳﻜﺒﺎﺭﻩ ﺑﻪ ﺳﺮﺵ ﻣﻲﺯﺩ ﭘﺲ ﺍﺯ ﺳﻪ ﺗﻔﻨﮕﺪﺍﺭ ﻛﺘـﺎﺑﻲ ﺑـﻪ ﻧـﺎﻡ ﻣﺜﻨـﻮﻱ‬
‫ﻱ ﺷـﻨﺎﺧﺘﻪ‬
‫ﺑﻨﻮﻳﺴﺪ ﺣﺘﻤ ﹰﺎ ﻛﺘﺎﺑﻲ ﻣﻲﻧﮕﺎﺷﺖ ﺑﻪ ﻓﺎﺭﺳﻲ‪ ،‬ﺑﻪ ﻧﻈﻢ‪ ،‬ﺑﺎ ﺁﻥ ﻧﺰﺍﻛﺖ ﻳﺎ ﺭﻛﺎﻛﺖ ﻭ ﺑـﻲﻣﻐـﺰﻱ ﻳـﺎ ﭘﺮﻣﻐـﺰ ِ‬
‫ﻱ ﻧﺨﺴـﺖ‬
‫ﻱ ﺩﻭﻡ ﺍﺳﺖ‪ ،‬ﻣﺜﻨـﻮ ِ‬
‫ﻱ ﺫﺍﺗﻲ ﻣﺜﻨﻮ ِ‬
‫ﻦ ﺳﺮﻭﺵ ﭘﺎﻱ ﺩﻭ ﻣﺜﻨﻮﻱ ﺩﺭ ﻣﻴﺎﻥ ﺑﺎﺷﺪ‪ :‬ﻣﺜﻨﻮ ِ‬
‫ﺷﺪﻩ‪ .‬ﭘﺲ ﺑﺎﻳﺪ ﺩﺭ ﺳﺨ ِ‬
‫ﻱ ﺍﺻﻠﻲ ﺍﺳﺖ‪.‬‬
‫ﻲ ﺁﻥ ﻣﺜﻨﻮ ِ‬
‫ﻛﻪ ﺑﺮ ﺣﺴﺐ ﺍﺗﻔﺎﻕ ﻛﺘﺎﺑﻲ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﻣﻲﺷﻨﺎﺳﻴﻢ‪ ،‬ﺍﻟﻤﺜﻨﺎﻱ ﻋﺎﺭﺿ ِ‬
‫ﺖ ﻛـﻢ ﺩﺭ ﺍﻳﻨﺠـﺎ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌـﻪﺍﻱ ﺍﻓﻼﻃـﻮﻧﻲ‬
‫ﻦ ﺳﺮﻭﺵ ﻋﻤﻞ ﻣﻲﻛﻨـﺪ‪ ،‬ﺩﺳـ ِ‬
‫ﺲ ﺳﺨ ِ‬
‫ﻣﺎﺑﺪﺍﻟﻄﺒﻴﻌﻪﺍﻱ ﻛﻪ ﺩﺭ ﭘ ِ‬
‫ﻱ ﺯﻣﻴﻨـﻲ ﻣـﺎ ﺭﻭﻧﻮﺷـﺘﻲ ﺍﺯ ﺁﻥ‬
‫ﻞ ﺍﻳﻦ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻪ ﻻﺑﺪ ﻳﻚ ﻣﺜﻨﻮﻱ ﻣﻮﺟـﻮﺩ ﺍﺳـﺖ ﻛـﻪ ﻣﺜﻨـﻮ ِ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺩﻧﻴﺎﻱ ُﻣﹸﺜ ِ‬
‫ﺍﺳﺖ‪ ،‬ﺟﻠﻮﻩﺍﻱ ﺍﺯ ﺁﻥ ﺍﺳﺖ‪ ،‬ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﻣﺜﻨﻮﻱ ﻣﺎ ﺑـﺎ ﺑﺮﺧـﻮﺭﺩﺍﺭﻱ ﺍﺯ ﺁﻥ ﺫﺍﺕ ﻣﺜﻨـﻮﻱ ﺷـﺪﻩ ﺍﺳـﺖ ﻳـﺎ ﺑـﻪ‬
‫ﺗﻌﺒﻴﺮﻱ ﺩﻳﮕﺮ ﺑﻪ ﺑﺮﻛﺖ ﺁﻥ ﻭﺟﻮ ِﺩ ﺯﻣﻴﻨﻲ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺷﺎﻳﺪ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺑﺘﻮﺍﻥ ﺍﻳﻦ ﺷﺎﻳﻌﻪ ﺭﺍ ﻛﻪ ﺳـﺮﻭﺵ ﻣﺘـﺄﺛﺮ‬
‫ﺍﺯ ﻓﻠﺴﻔﻪﻱ ﺗﺤﻠﻴﻠﻲ ﺍﺳﺖ ﻭ ﺭﻭﻳﻜﺮﺩﻱ ﭘﻮﭘﺮﻱ ﺩﺍﺭﺩ‪ ،‬ﺗﻜﺬﻳﺐ ﻛﺮﺩ‪.‬‬
‫ﻦ ﻳﮕﺎﻧﻪﻱ ﺣﻘﻴﻘﻲ ﻧﻴﺰ ﺑﺎﻳﺪ ﺩﺭ ﺩﻧﻴﺎﻱ ُﻣﹸﺜﻞ ﻣﻨﺒ ِﻊ ﻓﻴﻀﻲ ﺑﻴﺎﺑﻴﻢ‪ .‬ﺩﺭ ﺁﻧﺠـﺎ‬
‫ﺑﺮﺍﻱ ﺩﻳﻨﻬﺎ ﻳﺎ ﺩﺳﺖ ﻛﻢ ﺑﺮﺍﻱ ﺁﻥ ﺩﻳ ِ‬
‫ﺡ ﻣﺤﻔـﻮﻇﻲ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﻛـﻪ ﺩﺭ ﺟﻬـﺎ ِﻥ ﻣـﺎ ﺟﺎﻣـﻪﻱ ﻋﺮﺿـﻴﺎﺕ ﺭﺍ ﻣـﻲﭘﻮﺷـﺪ ﻭ ﻣـﺜﻼ ﺑـﻪ ﺯﺑـﺎﻥ ﻋﺮﺑـﻲ‬
‫ﮔﻮﻳﺎ ﻟـﻮ ِ‬
‫ﺩﺭﻣﻲﺁﻳﺪ‪.‬‬
‫ﺏ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮ »ﻣﺎﻫﻴﺎﺕ« ﺟﺪﺍ ﻛﻨﻴﻢ‪» :‬ﺩﻳﻦ‪ ،‬ﭼﻮﻥ ﺣﻴﻮﺍﻥ ﻭ ﻧﺒـﺎﺕ‪،‬‬
‫ﺳﺮﻭﺵ ﺍﻣﺎ ﺗﺬﻛﺮ ﻣﻲﺩﻫﺪ ﻛﻪ ﺣﺴﺎ ِ‬
‫ﻣﺎﻫﻴﺘﻲ ﺍﺯ ﻣﺎﻫﻴﺎﺕ ﻧﻴﺴﺖ ﻛﻪ ﻣﻘﻮﻣﺎﺕ ﻭ ﺫﺍﺗﻴﺎﺗﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺑﻪ ﻧﺤ ِﻮ ﭘﻴﺸﻴﻨﻲ ﺩﺭ ﺿﻤﻦ ﺗﻌﺮﻳﻒ ﺩﺭﺁﻳـﺪ‪(۳۵) «.‬‬
‫ﺖ ﺫﺍﺕ‪ .‬ﻭﺟﻮﺩ ﺍﻳﻦ ﺍﺳﺘﺜﻨﺎ ﺁﻥ ﮔﻮﻧﻪ ﺗﺒﻴﻴﻦ ﻣـﻲﺷـﻮﺩ ﻛـﻪ ﺩﺭ‬
‫ﺩﻳﻦ ﺑﺎ ﺍﻳﻦ ﺳﺨﻦ ﺍﺳﺘﺜﻨﺎﺋﻲ ﻣﻲﺷﻮﺩ ﺍﺯ ﻗﺎﻋﺪﻩﻱ ﻣﺜﺎﻟﻴ ِ‬
‫ﻲ ﺍﻧﺴـﺎﻧﻲ ﺭﺍ ﺗﻮﺿـﻴﺢ ﻣـﻲﺩﻫﻨـﺪ‪ .‬ﺍﻣـﺎ ﺷـﺘﺎﺏ ﻧﻜﻨـﻴﻢ‪ ،‬ﻗـﺮﺍﺭ ﻧﻴﺴـﺖ ﺳـﺮﻭﺵ ﻋﺒﺎﺭﺗﻬـﺎﻱ‬
‫ﻓﻠﺴﻔﻪﻫﺎﻱ ﻭﺟـﻮﺩﻱ ﻫﺴـﺘ ِ‬
‫ﺕ ﺩﻳـﻦ ﻧﻤـﻲﺧﻮﺍﻧـﺪ ﻭ‬
‫ﺏ ﻋﻠﻲ ﺷﺮﻳﻌﺘﻲ ﺭﺍ ﺗﻜﺮﺍﺭ ﻛﻨﺪ‪ .‬ﺳﺮﻭﺵ ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﺣﺮﻓﻬﺎ ﺑﺎ ﺫﺍ ِ‬
‫ﺍﮔﺰﻳﺴﺘﺎﻧﺴﻴﺎﻟﻴﺴﺘﻲﻣﺂ ِ‬
‫ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﻧﻤﻲﺗﻮﺍﻥ ﻋﺎﺭﺿﻪﻱ ﺁﺯﺍﺩﻱ ﺭﺍ ﺑﺮ ﺍﻳﻦ ﺫﺍﺕ ﺗﺤﻤﻴﻞ ﻛﺮﺩ‪» :‬ﺩﻳﻦ‪ ،‬ﺫﺍﺗﻲ ﻭ ﻣـﺎﻫﻴﺘﻲ ﺍﺭﺳـﻄﻮﻳﻲ ﻧـﺪﺍﺭﺩ‪،‬‬

‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬

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‫ﺱ‬
‫ﻞ ﺣﻘﻴﻘــﺖ ﺩﺭ ﺍﻳــﻦ »ﺑﻠﻜــﻪ«ﻱ ﻣﻘــﺪ ِ‬
‫ﺑﻠﻜــﻪ ﺷــﺎﺭﻉ ﻣﻘﺎﺻــﺪﻱ ﺩﺍﺭﺩ‪ .‬ﺍﻳــﻦ ﻣﻘﺎﺻــﺪ ﻫﻤــﺎﻥ ﺫﺍﺗﻴــﺎﺕ ﺩﻳــﻦﺍﻧــﺪ«‪ .‬ﻛـ ِ‬
‫ﻏﻴ ِﺮ ﺍﮔﺰﻳﺴﺘﺎﻧﺴﻴﺎﻟﻴﺴﺘﻲ ﻧﻬﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻱ ﺣﻘﻴﻘـﻲ ﺭﺍ ﻧﻮﻳﺴـﻨﺪﻩﺍﻱ ﺍﻣﺮﻳﻜـﺎﻳﻲ ﺑـﻪ ﻧـﺎﻡ‬
‫ﻱ ﻣﻌﻨـﻮ ِ‬
‫ﺑﻪ ﻣﺜﺎ ِﻝ ﻣﺜﻨﻮﻱ ﺑﺮﮔﺮﺩﻳﻢ‪ .‬ﻣﻦ ﻣﺪﻋﻲ ﻣﻲﺷﻮﻡ ﻛﻪ ﻣﺜﻨﻮ ِ‬
‫ﺍﺭﻧﺴﺖ ﻫﻤﻴﻨﮕﻮﻱ ﺩﺭ ﺍﺛﺮﻱ ﺑﺎ ﻋﻨﻮﺍﻥ ﺯﻧﮕﻬﺎ ﺑﺮﺍﻱ ﻛﻪ ﺑﻪ ﺻﺪﺍ ﺩﺭﻣﻲﺁﻳﻨﺪ ﻋﺮﺿﻪ ﻛﺮﺩﻩ ﺍﺳـﺖ ﻧـﻪ ﺷـﺎﻋ ِﺮ ﻣﻌـﺮﻭﻑ‬
‫ﺑﻪ ﺟﻼﻝﺍﻟﺪﻳﻦ ﺭﻭﻣﻲ‪ .‬ﺍﻳﻦ ﻛﻪ ﻫﻤﮕﺎﻥ ﺟﺰ ﻣﻦ ﻣﻲﺍﻧﺪﻳﺸﻨﺪ ﺛﺎﺑﺖ ﻛﻨﻨـﺪﻩﻱ ﻫـﻴﭻ ﭼﻴـﺰﻱ ﻧﻴﺴـﺖ‪ .‬ﺩﺭ ﺟﻬـﺎﻧﻲ ﻛـﻪ‬
‫ﻕ ﮔـﺰﺍﺭﻩﻫـﺎﻱ ’ﻣﺜﻨـﻮﻱ‬
‫ﺵ ﺻـﺪ ِ‬
‫ﺕ ﻣﺜـﺎﻟﻲ ﻣﻌﻨـﺎ ﺩﻫـﺪ‪ ،‬ﺍﺭﺯ ِ‬
‫ﺍﺻﺎﻟﺖ ﻣﺒﻨﺎﻱ ﺣﻘﻴﻘﺖ ﺑﺎﺷﺪ ﻭ ﺍﺻﺎﻟﺖ ﺑﻬﺮﻩﻭﺭﻱ ﺍﺯ ﺫﺍ ِ‬
‫ﻱ ﺣﻘﻴﻘﻲ ﺭﺍ ﺟﻼﻝﺍﻟﺪﻳﻦ ﺭﻭﻣﻲ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‘ ﺭﺍ ﺑﺎ ﺭﺟﻮﻉ ﺑـﻪ‬
‫ﺣﻘﻴﻘﻲ ﺭﺍ ﺍﺭﻧﺴﺖ ﻫﻤﻴﻨﮕﻮﻱ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‘ ﻭ ’ﻣﺜﻨﻮ ِ‬
‫ﺖ ﺗـﺎﺭﻳﺨﻲ ﻧﺸﺴـﺘﻪ ﺑﻬـﺎ‬
‫ﻙ ﺍﻧﺴﺎﻧﻬﺎ ﺗﻌﻴـﻴﻦ ﻧﻤـﻲﻛﻨﻨـﺪ ﻭ ﺫﺭﻩﺍﻱ ﺑـﻪ ﺁﻧﭽـﻪ ﺑـﺮ ﺟﺎﻳﮕـﺎ ِﻩ ﻭﺍﻗﻌﻴـ ِ‬
‫ﻲ ﻣﺸﺘﺮ ِ‬
‫ﺟﻬﺎ ِﻥ ﺗﺎﺭﻳﺨ ِ‬
‫ﻧﻤﻲﺩﻫﻨﺪ‪.‬‬
‫ﻞ ﺑﺮﻭﺯ ﻛﺮﺩﻩ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺍﻓﻼﻃﻮﻧﻲ ﺷﺪ ِﻥ ﺟﻬﺎﻥ ﺩﻳﮕﺮ ﻫﻴﭻ ﹶﺍﺑَـﺮﺯﺑﺎﻧﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻛـﻪ ﺩﺭﺑـﺎﺭﻩﻱ‬
‫ﻣﺸﻜ ِ‬
‫ﺯﺑﺎﻧﻲ ﺩﺍﻭﺭﻱ ﻛﻨﺪ ﻛﻪ ﮔﺰﺍﺭﻩﻱ ’ﻣﺜﻨﻮﻱ ﺣﻘﻴﻘﻲ ﺭﺍ ﺍﺭﻧﺴﺖ ﻫﻤﻴﻨﮕﻮﻱ ﻧﻮﺷﺘﻪ ﺍﺳـﺖ‘ ﺩﺭ ﺁﻥ ﺑﻴـﺎﻥ ﻣـﻲﺷـﻮﺩ‪ .‬ﺗﻨﻬـﺎ‬
‫ﹶﺍﺑَـﺮﺯﺑﺎ ِﻥ ﺗﺼﻮﺭﺷﺪﻧﻲ ﺯﺑﺎ ِﻥ ﻛﺲ ﻳﺎ ﻛﺴﺎﻧﻲ ﺍﺳﺖ ﻛـﻪ ﺍﺯ ﻫـﺮ ﺩﻭ ﺟﻬـﺎﻥ ﺧﺒـﺮ ﺩﺍﺭﻧـﺪ‪ :‬ﺍﺯ ﺟﻬـﺎ ِﻥ ُﻣﺜﹸـﻞ ﻭ ﺍﺯ ﺟﻬـﺎ ِﻥ‬
‫ﺖ ﺳﺎﻳﻪﺳﺎﺭ ﻣﺎ‪ .‬ﺑﺎﻳﺪ ﺩﺍﻭﺭﻱ ﺁﻧﺎﻥ ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ‪ .‬ﺑﺎ ﺍﻳﻨﻜﻪ ﻣﻲﮔﻮﻳﻨﺪ ﺍﮔﺮ ﺩﺍﻭﺭﻱ ﺁﻧﻬـﺎ ﺭﺍ ﺭﺩ ﻛﻨـﻴﻢ‪ ،‬ﻧﻔـﺮﻳﻦﺯﺩﻩﻱ‬
‫ﭘﺴ ِ‬
‫ﺁﺳﻤﺎﻥ ﻣﻲﺷﻮﻳﻢ‪ ،‬ﺍﻣﺎ ﺍﺯ ﻣﻨﻈﺮ ﻣﻨﻄﻘﻲ ﻫﻴﭻ ﻣﺸﻜﻠﻲ ﺑﺮﺍﻱ ﺍﻧﻜﺎﺭ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻣﻨﻄﻖ ﺭﺍ ﻧﻤﻲﺷﻮﺩ ﺗﻜﻔﻴﺮ ﻛﺮﺩ‪.‬‬

‫ﮔﻔﺘﺎﺭ ﺩﺭ ﺭﻭﺵ‬
‫ﻞ ُﺑـﺮﻭﺯ ﻛــﺮﺩﻩ ﺭﺍ — ﻛــﻪ ﺧــﻮﺩ ﺭﺍ ﺍﺯ ﺟﻤﻠــﻪ ﺑــﻪ ﺻــﻮﺭﺕ ﺭﺍﺑﻄــﻪﻱ ﻣﺴــﺌﻠﻪﺳــﺎ ِﺯ ﺫﺍﺕ ﻭ ﻋــﺮﺽ ﺩﺭ ﮔﻔﺘﻤــﺎ ِﻥ‬
‫ﻣﺸــﻜ ِ‬
‫ﻲ ﺍﻓﻼﻃﻮﻧﻲ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ — ﺍﻳﻦ ﮔﻮﻧـﻪ‬
‫ﺑﻪﻛﺎﺭﺑﺮﻧﺪﻩﻱ ﺁﻧﻬﺎ ﻭ ﺩﺭﺩﺳﺮﻫﺎﻱ ﺍﺯ ﺯﻣﺎ ِﻥ ﺍﺭﺳﻄﻮ ﺷﻨﺎﺧﺘﻪﺷﺪﻩﻱ ﺟﻬﺎﻥﺑﻴﻨ ِ‬
‫ﺐ ﺯﺑﺎﻧﻬـﺎ ﺭﺍ ﺭﻋﺎﻳـﺖ ﻛﻨـﻴﻢ ﻭ ﺣـﻞ ﻫـﺮ ﻣﺸـﻜﻠﻲ ﺭﺍ ﺩﺭ ﻳـﻚ ﺍﺑﺮﺯﺑـﺎ ِﻥ‬
‫ﻣﻲﺗﻮﺍﻧﻴﻢ ﺑﺮ ﻃﺮﻑ ﻛﻨﻴﻢ ﻛﻪ ﺳﻠﺴـﻠﻪ ﻣﺮﺍﺗـ ِ‬
‫ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻲ ﻧﺠﻮﻳﻴﻢ‪ .‬ﺗﻨﻬﺎ ﺍﺑﺮﺯﺑﺎ ِﻥ ﺑﺮﺷﻨﺎﺧﺘﻪ ﻭ ﺑﺮﺷﻨﺎﺧﺘﻨﻲ ﺯﺑﺎ ِﻥ ﻣﺘﻌﺎﺭﻑ ﺑﺎ ﻏﻨﺎﻱ ﭘﺎﻳﺎﻥﻧﺎﭘﺬﻳﺮ ﺁﻥ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﻳﻦ‬
‫ﻱ ﺍﻓﺮﺍﻃﻲ ﺳﺮ ﺩﺭ ﻣﻲﺁﻭﺭﻳﻢ ﻭ ﻣﻲﺗﻮﺍﻧﻴﻢ ﻟﺠﻮﺟﺎﻧﻪ ﻫـﺮ ﭼﻴـﺰﻱ ﺭﺍ ﻛـﻪ ﻫﻤﺼـﺤﺒﺘﻤﺎﻥ‬
‫ﻧﻜﺘﻪ ﺭﺍ ﻧﭙﺬﻳﺮﻳﻢ ﺍﺯ ﺣﺎﺷﺎﮔﺮ ِ‬
‫ﺑﮕﻮﻳﺪ ﺍﻧﻜﺎﺭ ﻛﻨﻴﻢ‪.‬‬
‫ﺶ ﻣﺜﻨـﻮﻱ‬
‫ﺖ ﭘﻴـﺪﺍﻳ ِ‬
‫ﺑﺎ ﻣﺜﺎ ِﻝ ﻣﺜﻨﻮﻱ ﻣﻮﺿﻮﻉ ﺭﺍ ﺭﻭﺷﻦ ﺳﺎﺯﻳﻢ‪ :‬ﺑﺎﻳﺪ ﻣﻌﻠﻮﻡ ﻛﻨﻴﻢ ﻛـﻪ ﺟﻤﻠـﻪﺍﻱ ﭼـﻮﻥ ’ﻣﻮﻗﻌﻴـ ِ‬
‫ﻣﻲﺗﻮﺍﻧﺴﺖ ﭼﻴ ِﺰ ﺩﻳﮕﺮﻱ ﺑﺎﺷﺪ‪ ،‬ﺍﻣـﺎ ﻣﺜﻨـﻮﻱ ﻣﺜﻨـﻮﻱ ﺑﻤﺎﻧـﺪ‘ ﺭﺍ ﺩﺭ ﻛـﺪﺍﻡ ﭘﻬﻨـﻪﻱ ﺯﺑـﺎﻧﻲ ﺑﻴـﺎﻥ ﻣـﻲﻛﻨـﻴﻢ‪ .‬ﺍﮔـﺮ ﺩﺭ‬
‫ﻼ ﻣﺤﻤﺪﺗﻘﻲ ﺑﻬﺎﺭ ﺑﺮ ﺁﻥ ﺳﺒﻚﺷﻨﺎﺳﻲ ﻧﺎﻡ ﻧﻬﺎﺩﻩ ﺳﺨﻦ ﮔـﻮﻳﻴﻢ‪ ،‬ﺣﺮﻓﻤـﺎﻥ ﺑـﺎ‬
‫ﺦ ﺍﺩﺑﻴﺎﺕ ﻭ ﺁﻧﭽﻪ ﻣﺜ ﹰ‬
‫ﺏ ﺗﺎﺭﻳ ِ‬
‫ﭼﺎﺭﭼﻮ ِ‬
‫ﺶ ﻳـﻚ ﺍﺛـﺮ ﺍﺩﺑـﻲ ﻭ ﻣﺤﺘـﻮﺍﻱ ﺁﻥ ﺩﺍﺭﻳـﻢ‪ ،‬ﻣﻌﻨـﺎﻱ ﻣﺸﺨﺼـﻲ ﺩﺍﺭﺩ‪.‬‬
‫ﺖ ﺁﻓـﺮﻳﻨ ِ‬
‫ﻋﻠﻢ ﻭ ﺍﺩﺭﺍﻛﻲ ﻛﻪ ﺍﺯ ﭘﻴﻮﻧ ِﺪ ﻣﻮﻗﻌﻴ ِ‬
‫ﺖ ﺳـﺮﻭﺵ ﺭﺍ ﻛـﻪ ﻣﺜﻨـﻮﻱ ﻣـﻲﺗﻮﺍﻧﺴـﺖ ﺩﺭ ﻋﺼـ ِﺮ‬
‫ﺳﺎﺣﺘﻲ ﻛﻪ ﻣﻌﻨﺎﻱ ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺁﻧﺠﺎ ﺑﺮﻣﻲﺧﻴـﺰﺩ ﺍﻳـﻦ ﭘﻨﺪﺍﺷـ ِ‬
‫ﻣﻮﺷﻚ ﭘﺪﻳﺪ ﺁﻳﺪ ﺍﺯ ﺧﻮﺩ ﻣﻲﺭﺍﻧﺪ‪ .‬ﺍﻳﻦ ﭘﻨﺪﺍﺷﺖ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺍﮔﺮ ﺑﻴﺎﻳﻴﻢ ﻭ ﭘﻬﻨـﻪﻱ ﺯﺑـﺎﻧﻲ ﺭﺍ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌـﻪﻱ‬
‫ﺖ ﺳـﺮﻭﺵ ﻗﺎﺑـﻞ ﺗﺄﻣـﻞ ﻣـﻲﺷـﻮﺩ‪.‬‬
‫ﺑﻲﺩﺭﻭﭘﻴﻜﺮﻱ ﺑﮕﻴﺮﻳﻢ ﻛﻪ ﺳﺮﺧﻮﺩﺍﻧﻪ ﻣﻔﻬﻮﻣﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﻭﺿﻊ ﻣﻲﻛﻨﺪ ﭘﻨﺪﺍﺷ ِ‬
‫ﻱ ﺣﻘﻴﻘـﻲ ﺭﺍ ﺍﺭﻧﺴـﺖ ﻫﻤﻴﻨﮕـﻮﻱ ﻧﻮﺷـﺘﻪ‬
‫ﺵ ﺻﺪﻕ ﺁﻥ ﺍﻣﺎ ﺑﻪ ﺍﻧﺪﺍﺯﻩﻱ ﮔﻤﺎ ِﻥ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺳـﺖ ﻛـﻪ ﻣﺜﻨـﻮ ِ‬
‫ﺍﺭﺯ ِ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺩﻳﻦ ﻧﻴﺰ ﻛﻪ ﺳﺨﻦ ﻣﻲﮔﻮﻳﻴﻢ ﺑﺎﻳﺪ ﻣﻌﻠﻮﻡ ﻛﻨﻴﻢ ﺩﺭ ﭼﻪ ﭘﻬﻨﻪﻱ ﺯﺑﺎﻧﻲ ﮔـﺎﻡ ﻣـﻲﺯﻧـﻴﻢ‪ .‬ﺳـﺮﻭﺵ ﺍﺯ ﺭﺍﺑﻄـﻪﻱ‬
‫ﻲ ﭘﻴـﺪﺍﻳﺶ ﻭ‬
‫ﺖ ﺗـﺎﺭﻳﺨ ِ‬
‫ﻳﻚ ﺩﻳﻦ ﻳﻌﻨﻲ ﺟﻬﺎﻥﺑﻴﻨﻲﺍﻱ ﻛﻪ ﻋﺮﺿﻪ ﻣﻲﻛﻨﺪ ﻭ ﻫﻨﺠﺎﺭﻫﺎﻳﻲ ﻛﻪ ﭘﻴﺶ ﻣﻲﻧﻬﺪ ﺑﺎ ﻣﻮﻗﻌﻴ ِ‬
‫ﻲ ﺗﺎﺭﻳﺨﻲ ﺑﺎﻳﺪ ﻣﻔﻬﻮﻣﻬـﺎﻱ ﺁﻥ ﺭﺍ‬
‫ﮔﺴﺘﺮﺵ ﺁﻥ ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ‪ .‬ﺍﻳﻦ ﺑﺤﺜﻲ ﺍﺳﺖ ﺗﺎﺭﻳﺨﻲ؛ ﻳﻚ ﺣﻮﺯﻩﻱ ﭘﮋﻭﻫﺸ ِ‬
‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬
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‫ﻢ ﻣـﺪﺭﻥ ﺑـﻪ‬
‫ﺖ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺁﻥ ﺭﺍ ﻣﺤﻚ ﺯﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻫﻴﭻ ﺭﺑﻄﻲ ﺑﻪ ﺩﻳﻦ ﻧﺪﺍﺭﺩ ﻭ ﻋﻠـ ِ‬
‫ﺗﻌﺮﻳﻒ ﻛﻨﺪ ﻭ ﺣﻘﻴﻘ ِ‬
‫ﻦ ﺩﻳﻨﻲﺍﻧﺪﻳﺸﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺎ ﺷﻚ ﺑﻨﮕﺮﻳﻢ ﭼﻮﻥ ﺁﻧﺎﻥ ﭘﻴﺸﺪﺍﻭﺭﻱ ﺩﺍﺭﻧﺪ‪ .‬ﻣﻨﻈـﻮﺭ ﺍﻳـﻦ‬
‫ﻣﺎ ﻣﻲﺁﻣﻮﺯﺩ ﻛﻪ ﺑﻪ ﺳﺨ ِ‬
‫ﻢ ﺭﻭﺷـﻲ‬
‫ﺚ ﻋﻠﻤﻲ ﺁﺗﻪﺍﻳﺴ ِ‬
‫ﻁ ﺑﺤ ِ‬
‫ﻧﻴﺴﺖ ﻛﻪ ﺩﻳﻨﺪﺍﺭﺍﻥ ﻧﺒﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺑﺤﺚ ﺷﺮﻛﺖ ﻛﻨﻨﺪ‪ .‬ﻣﻨﻈﻮﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﺮ ِ‬
‫ﺍﺳﺖ‪ .‬ﻣﻦ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺴﻲ ﻣﺬﻫﺒﻲ ﺑﺎﺷﻢ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺷﻴﻤﻴﺴﺖ ﺩﺭ ﺁﺯﻣﺎﻳﺸﮕﺎﻩ ﻣﺠﺒﻮﺭﻡ ﺩﺭ ﺟﻬﺎﻧﻲ ﻛـﺎﺭ‬
‫ﻢ ﺷﻴﻤﻲ ﻣﻦ ﻛﻪ ﺍﻧﺴﺎ ِﻥ ﺑﺴﻴﺎﺭ ﺩﻳﻨـﺪﺍﺭﻱ ﺍﺳـﺖ‪،‬‬
‫ﻛﻨﻢ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﺎﻭﺭﺍﺀﺍﻟﻄﺒﻴﻴﻌﻪ ﻫﻴﭻ ﻧﻘﺸﻲ ﻧﺪﺍﺭﺩ‪ .‬ﻓﺮﺽ ﻛﻨﻴﺪ ﻣﻌﻠ ِ‬
‫ﺍﺯ ﻣﻦ ﺑﭙﺮﺳﺪ ﻛﻪ ’ﺁﺏ ﺍﺯ ﭼﻪ ﺗﺮﻛﻴﺐ ﺷﺪﻩ ﺍﺳﺖ؟‘ ﻭ ﻣﻦ ﺑـﻪ ﺍﻭ ﭘﺎﺳـﺦ ﮔـﻮﻳﻢ ’ﺍﻧﺸـﺎﺀﺍﷲ ﺍﺯ ﻫﻠﻴـﻮﻡ ﻭ ﺍﻭﺭﺍﻧﻴـﻮﻡ‘‪.‬‬
‫ﻞ‬
‫ﺶ ﺍﻭ ﺑﺎﻳﺪ ﭼﻪ ﺑﺎﺷﺪ؟ ﻣـﻦ ﺑﺎﻳـﺪ ﺻـﻔﺮ ﺑﮕﻴـﺮﻡ ﻳـﺎ ﺑﻴﺴـﺖ؟ ﺩﺭ ﻋﻠـﻮ ِﻡ ﺍﻧﺴـﺎﻧﻲ ﻧﻴـﺰ ﺍﻳـﻦ–ﺟﻬـﺎﻧﻲ–ﮔـﺮﻱ ﺍﺻـ ِ‬
‫ﻭﺍﻛﻨ ِ‬
‫ﺭﻭﺷﻲﺍﻱ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﮔﺰﺍﺭﻩﺍﻱ ﺁﻥ ﺭﺍ ﺭﻋﺎﻳﺖ ﻧﻜﻨﺪ‪ ،‬ﺍﺯ ﻣﺤﺪﻭﺩﻩﻱ ﻋﻠﻢ ﺧﺎﺭﺝ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﻲ ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺑﺤﺜـﻲ ﻋﻠﻤـﻲ‬
‫ﺖ ﺗﺎﺭﻳﺨ ِ‬
‫ﺚ ﭘﻴﻮﻧ ِﺪ ﺟﻬﺎﻥﺑﻴﻨﻲ ﻭ ﻫﻨﺠﺎﺭﻫﺎﻱ ﻳﻚ ﺩﻳﻦ ﻭ ﻣﻮﻗﻌﻴ ِ‬
‫ﺑﺤ ِ‬
‫ﻲ ﺗﺎﺭﻳﺨﻲ ﺑﮕﻴﺮﺩ‪ .‬ﺑﺮ‬
‫ﻒ ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﺷﻴﻮﻩﻱ ﺭﻭﻳﻜﺮ ِﺩ ﺧﻮﺩ ﺑﻪ ﻣﻮﺿﻮﻉ ﺭﺍ ﺍﺯ ﻳﻚ ﺭﺷﺘﻪﻱ ﭘﮋﻭﻫﺸ ِ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺗﻌﺮﻳ ِ‬
‫ﻼ ﺩﺭ‬
‫ﻦ ﺳﺮﻭﺵ ﺭﺍ ﻛﻪ ﺍﺳﻼﻡ ﻣﻲﺗﻮﺍﻧﺴﺖ ﻣـﺜ ﹰ‬
‫ﻲ ﻋﻤﻮﻣﻲ ﺑﺎ ﺗﺎﺭﻳﺦ ﺑﺎﻳﺪ ﺍﻳﻦ ﺳﺨ ِ‬
‫ﻦ ﺁﺷﻨﺎﻳ ِ‬
‫ﺍﻳﻦ ﻣﺒﻨﺎ ﻭ ﺑﺎ ﻓﺮﺽ ﮔﺬﺍﺷﺘ ِ‬
‫ﺵ ﺩﻳﻨﻬـﺎﻱ ﻣﺒﺘﻨـﻲ ﺑـﺮ‬
‫ﮓ ﻳﻮﻧﺎﻥ ﻣﺤـﻴﻂ ﻣﻨﺎﺳـﺒﻲ ﺑـﺮﺍﻱ ﭘـﺮﻭﺭ ِ‬
‫ﻳﻮﻧﺎﻥ ﭘﺎ ﮔﻴﺮﺩ )ﺹ‪ ،(۶۴ .‬ﻳﻜﺴﺮ ﺑﺎﻃﻞ ﺩﺍﻧﻴﻢ‪ .‬ﻓﺮﻫﻨ ِ‬
‫ﺖ ﺍﻧﺴﺎﻥ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻋﺒﻮﺩﻳ ِ‬
‫ﺑﺮ ﺍﻳﻦ ﻗﺮﺍﺭ ﻣﻲﺑﺎﻳﺪ ﺍﻛﺜﺮ ﮔﻤﺎﻥﭘﺮﺩﺍﺯﻱﻫﺎﻱ ﺳﺮﻭﺵ ﺭﺍ ﺩﺭﺑﺎﺭﻩﻱ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ ﻋﺮﺿـﻲ ﺍﺳـﺖ‪ ،‬ﺑﺎﻃـﻞ‬
‫ﺩﺍﻧﺴﺖ‪ .‬ﺁﻧﺠﺎﻳﻲ ﻛﻪ ﻣﻲﺧﻮﺍﻫﻴﻢ ﺩﺭ ﭘﻬﻨﻪﻱ ﺗﺎﺭﻳﺦ ﻋﻠﻤﻲ ﺳﺨﻦ ﮔـﻮﻳﻴﻢ ﺑـﻪ ﺍﺳـﻼﻡ ﻧﻴـﺰ ﺑـﻪﻋﻨـﻮﺍ ِﻥ ﻳـﻚ ﭘﺪﻳـﺪﻩﻱ‬
‫ﻲ ﺷـﻜﻞﭘـﺬﻳﺮﻱﺍﺵ ﺍﺯ ﺭﺧـﺪﺍﺩﻫﺎﻱ‬
‫ﺗﺎﺭﻳﺨﻲ ﻣﻲﻧﮕﺮﻳﻢ ﻛﻪ ﺭﻳﺸﻪ ﺩﺭ ﺯﻣﺎﻧـﻪﻱ ﭘﻴﺪﺍﻳﺸـﺶ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺩﻭﺭﺍ ِﻥ ﺍﺻـﻠ ِ‬
‫ﻣﺸﺨﺼﻲ ﺗﺄﺛﻴﺮ ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺑﺸﺪﻱ ﻳﺎ ﺁﻥ ﺑﺸﺪﻱ ﺑﺤﺜﻬﺎﻳﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﻣﺤﺪﻭﺩﻩﻫـﺎﻱ ﺑﺴـﻴﺎﺭ ﺗﻨﮕـﻲ‬
‫ﻣﻌﻨﺎ ﺩﺍﺭﻧﺪ‪ .‬ﺑﺮ ﺍﮔﺮﻫﺎﻱ ﺗﺎﺭﻳﺦﻧﻮﺭﺩ ﻧﺒﺎﻳﺪ ﻧﺸﺴﺖ‪ .‬ﺍﮔﺮ ﺯﻳﺎﺩ ﺑﺮ ﺍﻳﻦ ﺍﮔﺮﻫﺎ ﺍﺻﺮﺍﺭ ﺷﻮﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﺑﺎﻳﺪ ﮔﻔـﺖ ﺍﮔـ ِﺮ‬
‫ﺍﺻﻠﻲ ﺩﺭﺟﻪﻱ ﺣﺮﺍﺭﺕ ﺯﻣﻴﻦ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺯﻣﻴﻦ ﻣﻘﺪﺍﺭﻱ ﮔﺮﻣﺘﺮ ﻳﺎ ﺳﺮﺩﺗﺮ ﺑﻮﺩﻱ ﻣﻮﺟﻮﺩﻱ ﺑﻪ ﻧﺎﻡ ﺑﺸﺮ ﻧﻴﺰ ﻭﺟـﻮﺩ‬
‫ﺚ‬
‫ﻧﺪﺍﺷﺘﻲ ﻭ ﺑﺎ ﻧﺒﻮﺩ ِﻥ ﺁﻥ ﺩﻳﮕﺮ ﺍﻳﻦ ﺑﺤﺜﻬﺎ ﺑﺎﻻ ﻧﮕﺮﻓﺘﻲ‪ .‬ﭘﺲ ﺑﻴﺎﻳﻴﺪ ﺑﺤـﺚ ﺩﺭﺑـﺎﺭﻩﻱ ﺯﻣـﻴﻦ ﺭﺍ ﻣﻘﺪﻣـﻪﻱ ﻫـﺮ ﺑﺤـ ِ‬
‫ﺩﻳﮕﺮﻱ ﺑﺪﺍﻧﻴﻢ!‬

‫ﺳﺨﻦ ﺩﻳﻨﻲ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳﻦ‬

‫ﺧﺴﺮﺍﻥ ﺣﺎﺻﻞ ﻣﻲﺷﻮﺩ‪ .‬ﺣﺎﻝ ﻛﻪ ﭼﻨﻴﻦ ﺍﺳﺖ ﺗﻨﻬﺎ ﺩﻳﻦ ﺭﺍ‬
‫ﺍﺯ ﻋﻠﻤﻲ–ﺳﺨﻦ–ﮔﻔﺘﻦ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳﻦ ﺑﺮﺍﻱ ﺩﻳﻦ ﻓﻘﻂ ُ‬
‫ﺩﺭ ﻣﻘﺎ ِﻡ ﻗﻀﺎﻭﺕ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳﻦ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﻭ ﺩﻳﻨﻲ–ﺳﺨﻦ–ﮔﻔﺘﻦ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳﻦ ﺭﺍ ﺑﺎ ﻧﻈﺮ ﺑﻪ ﺑﺮﻧﻬﺸﺘﻬﺎﻱ ﺳـﺮﻭﺵ‬
‫ﺑﻴﺎﺯﻣﺎﻳﻴﻢ‪ .‬ﺍﻳﻦ ﺩﻳﻨﻲﺗﺮﻳﻦ ﺭﻭﻳﻜﺮ ِﺩ ﻣﻤﻜﻦ ﺍﺳﺖ‪ ،‬ﺁﻧﭽﻨﺎﻧﻲ ﻛﻪ ﻋﻠﻤﻲ–ﺳﺨﻦ–ﮔﻔﺘﻦ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳـﻦ ﻏﻴﺮِﺩﻳﻨـﻲﺗـﺮﻳﻦ‬
‫ﺲ ﺩﻳﻦ ﻣﻲﺧﻮﺍﻧﺪ‪،‬‬
‫ﻭ ﺣﺘﺎ ﺩﻗﻴﻘﺘﺮ ﺑﮕﻮﻳﻴﻢ ﺿ ِﺪ ﺩﻳﻨﻲﺗﺮﻳﻦ ﺭﻭﻳﻜﺮ ِﺩ ﻣﻤﻜﻦ‪ .‬ﺩﻳﻨﻲ–ﺳﺨﻦ–ﮔﻔﺘﻦ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳﻦ ﺑﺎ ﻧﻔ ِ‬
‫ﺕ ﺍﺑﺮﺯﺑﺎﻥ ﺩﺭﻣﻲﺁﻳﺪ ﻭ ﺩﻳﻦ ﺗﻨﻬﺎ ﺑﻪ ﺧﻮﺩ ﺍﻳـﻦ ﺍﺭﺝ ﺭﺍ ﻣـﻲﻧﻬـﺪ ﻛـﻪ ﺩﺭﺑـﺎﺭﻩﻱ‬
‫ﭼﻮﻥ ﺑﺪﻳﻨﺴﺎﻥ ﺯﺑﺎ ِﻥ ﺩﻳﻨﻲ ﺑﻪ ﺻﻮﺭ ِ‬
‫ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺩﻳﻨﻲ ﻗﻀﺎﻭﺕ ﻛﻨﺪ‪.‬‬
‫ﻦ ﻋﻠﻤـﻲ‬
‫ﺩﻳﻨﻲ–ﺳﺨﻦ–ﮔﻔﺘﻦ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳﻦ ﭼﻴﺰﻱ ﻫﻤﺘﺮﺍﺯ ﺑﺎ ﻋﻠﻤﻲ–ﺳﺨﻦ–ﮔﻔﺘﻦ ﺩﺭﺑﺎﺭﻩﻱ ﻋﻠﻢ ﻧﻴﺴﺖ‪ .‬ﺳﺨ ِ‬
‫ﻲ ﺍﻧﺴـﺎﻥ‬
‫ﺑﺮ ﺍﻣﻜﺎ ِﻥ ﺭﺟﻮﻉ ﺑﻪ ﺍﺑﺮﺯﺑﺎﻧﻲ ﺑﻪ ﻧﺎ ِﻡ ﺯﺑﺎ ِﻥ ﻣﺘﻌﺎﺭﻑ ﻭ ﺍﺯ ﺁﻥ ﺭﺍﻩ ﻭﺍﮔﺸﺖ ﺑﻪ ﺯﻳﺴﺖﺟﻬﺎ ِﻥ ﻃﺒﻴﻌﻲ ﻭ ﺗـﺎﺭﻳﺨ ِ‬
‫ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪ .‬ﺍﻧﺘﺰﺍﻋﻲﺗﺮﻳﻦ ﻭ ﺩﻭﺭ–ﺍﺯ–ﺫﻫﻦﺗﺮﻳﻦ ﻧﻈﺮﻳﻪﻫﺎﻱ ﻋﻠﻤﻲ ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﻣﺸﻤﻮ ِﻝ ﻗﺎﻋـﺪﻩﻱ ﻭﺍﮔﺸـﺖﭘـﺬﻳﺮﻱ‬
‫ﺖ ﻋﻜﺲ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﻢ ﻓﻠﺴﻔﻪ ﺗﺒﻴﻴﻦ ﺍﻳﻦ ﻭﺍﮔﺸﺖﭘﺬﻳﺮﻱ ﻭ ﺣﺮﻛ ِ‬
‫ﺑﻪ ﺍﺑﺮﺯﺑﺎ ِﻥ ﻣﺘﻌﺎﺭﻑ ﺩﺍﻧﺴﺖ‪ .‬ﻳﻚ ﻭﻇﻴﻔﻪﻱ ﻣﻬ ِ‬
‫ﺖ ﺯﻳﺴﺖﺟﻬﺎ ِﻥ ﻃﺒﻴﻌﻲ ﻭ ﺗﺎﺭﻳﺨﻲ ﺑﻪ ﻋﻠﻢ ﺍﺳﺖ‪.‬‬
‫ﻓﺮﺍﮔﺸ ِ‬
‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬
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‫ﺩﻳﻨﻲ–ﺳﺨﻦ–ﮔﻔﺘﻦ ﺩﺭﺑﺎﺭﻩﻱ ﺩﻳﻦ ﺍﻣﺎ ﺑﺮ ﺗﺼﻮ ِﺭ ﺣﻘﻲ ﺍﻧﺤﺼﺎﺭﻱ ﺑﺮﺍﻱ ﺩﻳﻦ ﺩﺭ ﺩﺍﻭﺭﻱ ﺩﺭﺑﺎﺭﻩﻱ ﻣﻔﻬﻮﻣﻬـﺎ ﻭ‬
‫ﮔﺰﺍﺭﻩﻫﺎﻱ ﺩﻳﻨﻲ ﻣﺒﺘﻨﻲ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﺤﻮﻩﻱ ﺳـﺨﻦﮔـﻮﻳﻲ ﻣﻔﻬﻮﻣﻬـﺎﻳﻲ ﭼـﻮﻥ ﺫﺍﺕ ﻭ ﻋـﺮﺽ ﺩﺭ ﺍﺻـﻞ ﺟـﺎﻳﻲ‬
‫ﻲ ﺩﻳﻨـﻲ ﺳـﺎﺯﮔﺎﺭ‬
‫ﻑ ﺗـﺎﺭﻳﺨ ِ‬
‫ﺲ ﺩﻳﻦ ﻭ ﻧﺤـﻮﻩﻱ ﺍﻧﻜﺸـﺎ ِ‬
‫ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻔﻬﻮﻣﻬﺎ ﺗﺒﺎﺭﻱ ﻳﻮﻧﺎﻧﻲ ﺩﺍﺭﻧﺪ ﻭ ﻳﻮﻧﺎﻧﻴﺖ ﺑﺎ ﻧﻔ ِ‬
‫ﻱ ﻣﻔﻬﻮﻣﻬـﺎ‬
‫ﻙ ﻳﻮﻧﺎﻧﻲ ﺍﺯ ﻣﺮﺗﺒـﻪﻣﻨـﺪ ِ‬
‫ﻖ ﻳﻮﻧﺎﻧﻲ ﻭ ﺩﺭ ِ‬
‫ﻧﻴﺴﺖ‪ .‬ﺩﺭﺳﺖ ﺍﺳﺖ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻛﻮﺷﻴﺪﻩﺍﻧﺪ ﺑﺮ ﻣﺒﻨﺎﻱ ﻣﻨﻄ ِ‬
‫ﺍﺻﻮﻝ ﻭ ﻓﺮﻭ ِﻉ ﺩﻳﻦ ﺭﺍ ﺗﻘﺮﻳﺮ ﻛﻨﻨﺪ‪ ،‬ﺍﻳﻦ ﺍﻣﺎ ﺍﺗﻔﺎﻗﻲ ﭘﺴﻴﻦ ﺍﺳـﺖ ﻭ ﭼﻴـﺰﻱ ﺍﺳـﺖ ﻛـﻪ ﺩﺭ ﻛﺘﺎﺑﻬـﺎﻱ ﺗﻔﺴـﻴﺮﻱ ﺭﺥ‬
‫ﻖ‬
‫ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻗﺮﻳﻨﻪﻱ ﺍﻳﻦ ﺍﺗﻔﺎﻕ ﺍﻧﺘﻈﺎ ِﻡ ﻣﻨﻄﻘﻲ ﺩﺍﺩﻥ ﺑﻪ ﺩﺳﺘﻮ ِﺭ ﺯﺑﺎ ِﻥ ﻋﺮﺑﻲ ﺑﻮﺩ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﻋﺮﺑـﻲﺩﺍﻧـﺎﻥ ﺑـﺎ ﻣﻨﻄـ ِ‬
‫ﻳﻮﻧﺎﻧﻲ‪ ،‬ﻛﻪ ﺯﺍﺩﮔﺎ ِﻩ ﺁﻥ ﺩﺳﺘﻮ ِﺭ ﺯﺑﺎ ِﻥ ﻳﻮﻧﺎﻧﻲ ﺍﺳﺖ‪ ،‬ﺁﺷﻨﺎ ﺷﺪﻧﺪ‪.‬‬
‫ﻙ ﺧﺎﺻﻲ ﺍﺯ ﺍﺻـﻠﻲ ﻭ ﻓﺮﻋـﻲ‪ ،‬ﺑـﻮﺩ ﻭ ﻧﻤـﻮﺩ‪ ،‬ﭘﻴﺸـﻴﻦ ﻭ ﭘﺴـﻴﻦ ﻭ‬
‫ﻙ ﺧﺎﺻﻲ ﺍﺯ ﻧﻈﻢ‪ ،‬ﺩﺭ ِ‬
‫ﺫﺍﺕ ﻭ ﻋﺮﺽ ﺩﺭ ِ‬
‫ﻢ ﻓﻜ ِﺮ ﻳﻮﻧﺎﻧﻲ‬
‫ﻲ ﺩﻳﻨﻲ ﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪ .‬ﺟﻨﺒﻪﻱ ﻣﻬﻤﻲ ﺍﺯ ﻧﻈ ِ‬
‫ﺺ ﻣﺘﻨﻬﺎﻱ ﻛﺎﻧﻮﻧ ِ‬
‫ﺣﻘﻴﻘﺖ ﻭ ﺗﺎﺭﻳﺦ ﺭﺍ ﻣﻲﻃﻠﺒﺪ ﻛﻪ ﺑﺎ ﻧ ِ‬
‫ﺑﻪ ﺟﺎﻳﮕﺎ ِﻩ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺑﻮﻳﮋﻩ ﺩﺭ ﺁﺗﻦ ﺑﺎﺯﻣﻲﮔﺮﺩﺩ‪ .‬ﺩﺭ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﺑﺎﻳﺪ ﺑﻪ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺘﻈـﺎﻡ ﺑﺨﺸـﻴﺪ‪ ،‬ﻧﺨﺴـﺖ‬
‫ﺢ‬
‫ﻣﻘﺪﻣﺎﺕ ﺭﺍ ﮔﻔﺖ‪ ،‬ﭘﺲ ﺁﻧﮕﺎﻩ ﻭﺍﺭﺩ ﻣﺒﺤﺚ ﺷﺪ‪ ،‬ﻣﻮﺿﻮﻋﻬﺎﻱ ﻣﻴـﺎﻧﻲ ﺭﺍ ﺷـﺮﺡ ﺩﺍﺩ ﻭ ﺳـﭙﺲ ﺑﺤـﺚ ﺭﺍ ﺑـﻪ ﺳـﻄ ِ‬
‫ﻢ ﺁﻣﻮﺯﺷـﻲ ﺭﺍ ﻧﺪﺍﺭﻧـﺪ‪ .‬ﭘﺴـﺎﺗﺮ ﺍﺳـﺖ ﻛـﻪ‬
‫ﻋﺎﻟﻲ ﻛﺸﺎﻧﺪ‪ .‬ﺁﻣﻮﺯﻩﻫﺎﻱ ﻣﻨﺘﻘﻞﺷـﺪﻩ ﺩﺭ ﺩﻭﺭﻩﻱ ﺍﺑـﻼ ِﻍ ﺩﻳـﻦ ﺍﻳـﻦ ﻧﻈـ ِ‬
‫ﻣﻲﺑﻴﻨﻴﻢ ﺩﺭ ﻣﺪﺭﺳﻪﻫﺎ ﻭ ﺩﺭ ﺟﺮﻳﺎ ِﻥ ﻓﺮﻗﻪﺳﺎﺯﻱﻫﺎ ﻭ ﺳﺘﻴﺰﻫﺎﻱ ﻓﺮﻗﻪﺍﻱ ﺑﻪ ﺁﻧﻬﺎ ﻧﻈﻢ ﻣﻲﺩﻫﻨـﺪ ﻭ ﺑـﻪ ﺍﻳـﻦ ﻣﻨﻈـﻮﺭ ﺍﺯ‬
‫ﻲ ﺩﻳﻨـﻲ ﺑـﺎ ﻧـﻮﻋﻲ‬
‫ﺏ ﺗﻌﻠﻴﻤـ ِ‬
‫ﺗﺠﺮﺑﻪﻱ ﻳﻮﻧﺎﻧﻲ ﺑﻬﺮﻩ ﻣﻲﮔﻴﺮﻧﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻣـﻲﺗـﻮﺍﻥ ﺍﻳـﻦ ﺣﻜـﻢ ﺭﺍ ﺩﺍﺩ ﻛـﻪ ﻫـﺮ ﻛﺘـﺎ ِ‬
‫ﻒ ﺁﻣﻮﺯﻩﻫﺎﻱ ﻧﺨﺴﺘﻴﻦ ﻫﻤﺮﺍﻩ ﺍﺳﺖ‪ .‬ﺷﺎﻫ ِﺪ ﻣﻬﻤﻲ ﻛﻪ ﺑﺮﺍﻱ ﺗﻮﺿـﻴﺢ ﺩﺭﻛﻬـﺎﻱ ﻣﺘﻔـﺎﻭﺕ ﺍﺯ ﻧﻈـﻢ ﻣـﻲﺗـﻮﺍﻥ‬
‫ﺗﺤﺮﻳ ِ‬
‫ﻦ ﻓﺼﻠﻬﺎﻱ ﺁﻥ ﺍﻧﺘﻈـﺎﻡ ﺩﺍﺩ ﻳـﺎ‬
‫ﻲ ﻧﻮﺷﺘ ِ‬
‫ﺐ ﺗﺎﺭﻳﺨ ِ‬
‫ﻱ ﻛﺘﺎﺏ ﺍﺳﺖ‪ .‬ﻛﺘﺎﺏ ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺗﺮﺗﻴ ِ‬
‫ﺁﻭﺭﺩ‪ ،‬ﺷﻴﻮﻩﻱ ﻓﺼﻞﺑﻨﺪ ِ‬
‫ﺑﺎ ﻧﻈﺮ ﺑﻪ ﻣﻮﺿﻮﻋﻬﺎﻱ ﻣﻄﺮﺡ ﺩﺭ ﺁﻥ‪ .‬ﺁﻧﭽﻪ ﺭﺥ ﺩﺍﺩﻩ ﺍﻣﺎ ﺳﻄﺢ ﺩﺭﻛﻲ ﺑﺲ ﺍﺑﺘﺪﺍﻳﻲ ﺍﺯ ﻧﻈﻢ ﺭﺍ ﻣﻲﺭﺳﺎﻧﺪ‪.‬‬
‫ﻦ ﻣﻜﺘﻮﺏﺷﺪﻩ ﻧﻈﻤﻲ ﭘﺬﻳﺮﻧﺪﻩﻱ ﺫﺍﺕ ﻭ ﻋﺮﺽ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻣﻔﻬﻮﻣﻬﺎ ﻣﺸـﺨﺺﺍﻧـﺪ‪،‬‬
‫ﺩﺭ ﺁﻣﻮﺯﻩﻫﺎﻱ ﻧﺨﺴﺘﻴ ِ‬
‫ﻙ ﺭﻭﺯﻣﺮﻩ ﻓﺮﺍﺗﺮ ﻧﻤـﻲﺭﻭﻧـﺪ‪ ،‬ﻣﻮﺿـﻮﻉ ﺩﺭ ﻣﻔﻬـﻮ ِﻡ ﺍﻧﺪﻳﺸﺸـﻲ–‬
‫ﺢ ﺍﺩﺭﺍ ِ‬
‫ﺩﺭﺟﻪﻱ ﺍﻧﺘﺰﺍﻉ ﺩﺭ ﺁﻧﺎﻥ ﺑﻪ ﻫﻴﭻ ﺭﻭ ﺍﺯ ﺳﻄ ِ‬
‫ﺡ ﺣﺎﺩﺛﻪ ﻭ ﻓﺮﻣﺎﻥ‪ .‬ﮔﺰﺍﺭﻩﻫـﺎ ﻫﻤﺘـﺮﺍﺯ ﺩﺭﻫـﻢ ﮔـﺮﻩ‬
‫ﺁﻣﻮﺯﺷﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﺁﻥ ﭼﻪ ﻫﺴﺖ ﺑﻴﺎﻥ ﺣﺎﻟﺖ ﺍﺳﺖ ﻭ ﺷﺮ ِ‬
‫ﺧﻮﺭﺩﻩﺍﻧﺪ‪ ،‬ﭘﺲ ﻭ ﭘﻴﺶ ﻣﻲﺷﻮﻧﺪ‪ ،‬ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺗﻘﻮﻳـﺖ‪ ،‬ﺗﻀـﻌﻴﻒ ﻳـﺎ ﺣﺘـﻲ ﻧﺴـﺦ ﻣـﻲﻛﻨﻨـﺪ‪ ،‬ﺗﻜـﺮﺍﺭ ﻣـﻲﺷـﻮﻧﺪ‪،‬‬
‫ﺑﻲﺩﻟﻴﻞ ﺑﻪ ﻫﻢ ﭘﻴﻮﻧﺪ ﻣﻲﺧﻮﺭﻧﺪ ﻭ ﺑﻲﺩﻟﻴﻞ ﺍﺯ ﻫﻢ ﻣﻲﮔﺴﻠﻨﺪ‪ .‬ﺍﺯ ﺩﻳﺪﮔﺎ ِﻩ ﺩﻳﻨﻲ ﺗﻨﻬﺎ ﻳﻚ ﭼﻴﺰ ﺍﺳﺖ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ‬
‫ﺕ ﺍﻟﻬــﻲ ﺍﺳــﺖ‪ .‬ﻣﻨﻄــﻖ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠــﺎ ﺑــﻪ ﻧﻴــﺮﻭﻱ‬
‫ﺁﻥ ﺻــﻮﺭﺗﻲ ﻛ ـﻪ ﻫﺴــﺖ ﺩﺭﺁﻭﺭﺩﻩ‪ :‬ﺁﻥ ﭼﻴــﺰ ﺧﻮﺍﺳــﺖ ﻭ ﻗــﺪﺭ ِ‬
‫ﺍﻧﺘﻈﺎﻡﺑﺨﺶ ﺗﺒﺪﻳﻞ ﻛﺮﺩﻥ ﻛﻔﺮ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﻛﺸﻒ ﺗﺎﺯﻩﺍﻱ ﻧﻴﺴـﺖ‪ .‬ﺩﺭ ﺳـﻨﺖ ﻓﻜـﺮﻱ ﺧﻄـﻪﻱ ﻓﺮﻫﻨﮕـﻲ ﻣـﺎ‬
‫ﺱ ﺩﺭﺱﮔﻴﺮﻧﺪﮔﺎ ِﻥ‬
‫ﻦ ﺩﻓﺘﺮ ﺷﺪﻩﺍﻧﺪ ﺗﺎ ﻫﻤﺪﺭ ِ‬
‫ﻣﺪﺍﻡ ﻣﻀﻤﻮﻥ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻛﺴﺎﻧﻲ ﻛﻪ ﺧﻮﺍﻫﺎ ِﻥ ﺷﺴﺘ ِ‬
‫ﻦ ﺩﻳﻦ ﺷﻮﻧﺪ‪ ،‬ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﭘﻲ ﺑﺮﺩﻩ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻧﺨﺴﺘﻴ ِ‬
‫ﻱ ﻣﻨﻄﻘـﻲ‬
‫ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺁﻧﭽﻪ ﻛﻪ ﺑﻪ ﻧﺎﻡ ﻛﺘﺎﺏ ﻭ ﺳـﻨﺖ ﺍﺳـﺎﺱ ﺩﻳـﻦ ﺭﺍ ﻣـﻲﺳـﺎﺯﻧﺪ‪ ،‬ﺍﺯ ﻣﺮﺗﺒـﻪﻣﻨـﺪ ِ‬
‫ﭘﻴﺮﻭﻱ ﻧﻤﻲﻛﻨﻨﺪ‪ .‬ﺍﻧﺘﻈﺎﻡ ﺩﺍﺩﻥ ﺑﻪ ﺁﻧﻬﺎ ﺑﻪ ﻧﺎﭼﺎﺭ ﺣﺬﻑ ﻳﺎ ﻛﻤﺮﻧﮓ ﻛﺮﺩ ِﻥ ﭘﺎﺭﻩﻫﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺩﻧﺒﺎﻝ ﻣﻲﺁﻭﺭﺩ‪.‬‬
‫ﺖ ﺩﻳﻦ ﻣﺤﻤـﺪﺑﺎﻗﺮ ﻣﺠﻠﺴـﻲ ﺩﺭ ﺑﺤـﺎﺭﺍﻻﻧﻮﺍﺭ ﺑـﻪ ﻛـﺎﺭ ﺑﺴـﺘﻪ ﺍﺳـﺖ‪ :‬ﺍﻭ‬
‫ﻲ ﻛﻠﻴ ِ‬
‫ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﺑﻬﺘﺮﻳﻦ ﺷﻴﻮﻩ ﺭﺍ ﺩﺭ ﻣﻌﺮﻓ ِ‬
‫ﺣﺪﻳﺚ ﺍﺯ ﭘﺲ ﺣﺪﻳﺚ ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﻭ ﭼﻨﺪﺍﻥ ﻧﮕﺮﺍ ِﻥ ﻧﻈﻢ ﺑﺨﺸﻴﺪﻥ ﺑـﻪ ﺁﻧﻬـﺎ ﻧﻴﺴـﺖ‪ .‬ﺩﺭ ﺍﻳـﻦ ﻛﺘـﺎﺏ ﻫﻤـﻪ ﭼﻴـﺰ‬
‫ﺫﺍﺗﻲ ﺍﺳﺖ‪ ،‬ﻫﻤﻪ ﭼﻴﺰ ﺍﺻﻠﻲ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻛﺴﻲ ﻣﺜﻼ ﺗﺠﻮﻳﺰﻫﺎﻱ ﻃﺒﻲ ﺁﻥ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﻴﺮﺩ‪ ،‬ﺩﻳﻦ ﺭﺍ ﺳﺎﻧﺴﻮﺭ ﻛـﺮﺩﻩ‬
‫ﺦ ﺍﻳﺮﺍﺩﻫﺎﻱ ﻛﻔﺮﺁﻣﻴ ِﺰ ﻣﺘﺠـﺪﺩﺍﻥ‬
‫ﺏ ﻃﺒ ِﻊ ﻣﺘﺠﺪﺩﺍﻥ‪ .‬ﺍﺑﺮﺯﺑﺎ ِﻥ ﻣﺎ ﺍﮔﺮ ﺯﺑﺎ ِﻥ ﺩﻳﻨﻲ ﺑﺎﺷﺪ‪ ،‬ﭘﺎﺳ ِ‬
‫ﺗﺎ ﺍﺯ ﺁﻥ ﭼﻴﺰﻱ ﺑﺴﺎﺯﺩ ﺑﺎ ِ‬

‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬

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‫ﻞ ﺧـﻮﺩ ﻏﹶـ ّﺮﻩ‬

‫ﺧﻔﻴﻪﻱ ﺍﻳﻦ ﺗﺠﻮﻳﺰﻫﺎ ﺳﺮ ﺩﺭﺁﻭﺭﻳﺪ! ﺍﮔﺮ ﺑـﻪ ﻋﻘـ ِ‬
‫ﺖ ُ‬
‫ﺭﺍ ﺍﻳﻦ ﮔﻮﻧﻪ ﻣﻲﺩﻫﻴﻢ‪ :‬ﺷﻤﺎ ﻧﻤﻲﺗﻮﺍﻧﻴﺪ ﺍﺯ ﺣﻜﻤ ِ‬
‫ﺷﻮﻳﺪ ﻭ ﺷﻚ ﻛﻨﻴﺪ‪ ،‬ﺳﺮ ﺍﺯ ﺟﻬﻨﻢ ﺩﺭﺧﻮﺍﻫﻴﺪ ﺁﻭﺭﺩ!‬
‫ﺏ ﺩﻳﻨﻲ ﻓﻘﻂ ﺑﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺳـﺖ‪ :‬ﺍﮔـﺮ ﻧﭙـﺬﻳﺮﻱ ﮔﺮﻓﺘـﺎ ِﺭ ﻋﻘﻮﺑـﺖ ﺧـﻮﺍﻫﻲ ﺷـﺪ! ﺍﻳـﻦ ﻧﻜﺘـﻪﻱ‬
‫’ﺍﺳﺘﺪﻻ ِﻝ‘ ﻧﺎ ِ‬
‫ﻖ ﻳﻮﻧـﺎﻧﻲ ﭘﻨﻬـﺎﻥ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﻛـﺎﻓﻲ ﺍﺳـﺖ‬
‫ﻖ ﺍﻳﻤﺎﻧﻲ ﺩﺭ ﺯﻳﺮ ﻗﺸﺮﻱ ﺍﺯ ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﮔـﺰﺍﺭﻩﻫـﺎﻱ ﻣﻨﻄـ ِ‬
‫ﻲ ﻣﻨﻄ ِ‬
‫ﻛﺎﻧﻮﻧ ِ‬
‫ﺶ ﺗﺰﻳﻴﻨﻲ ﻛﻨﺎﺭ ﺯﺩﻩ ﺷﻮﺩ ﻭ ﺍﻳﻤﺎﻥ ﺑﺮﻫﺎ ِﻥ ﻗﺎﻃﻊ ﺧﻮﺩ ﺭﺍ ﺑﻨﻤﺎﻳﺪ‪.‬‬
‫ﺍﻧﺪﻛﻲ ﻣﻘﺎﻭﻣﺖ ﻛﻨﻴﻢ ﺗﺎ ﭘﻮﺷ ِ‬
‫ﻲ ﻋـﺮﺏ ﺁﻏـﺎﺯ ﺷـﺪﻩ ﺍﺳـﺖ‪.‬‬
‫ﻲ ﺩﻳﻦ ﺍﺯ ﻫﻤﺎﻥ ﺑﺪ ِﻭ ﻭﺭﻭ ِﺩ ﻋﻠﻤﻬﺎﻱ ﻏﻴﺮ ﻋﺮﺑﻲ ﺑـﻪ ﺣﻴﻄـﻪﻱ ﺟﻬـﺎﻥﺑﻴﻨـ ِ‬
‫ﺩﮔﺮﻧﻤﺎﻳ ِ‬
‫ﻲ ﺍﻳﻤـﺎﻧﻲ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺗﺤﺮﻳﻒﻛﻨﻨﺪﮔﺎ ِﻥ ﺩﻳﻦ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﭼﻮﻥ ﺧﻮﺍﺳﺘﻪﺍﻧﺪ ﭘﻮﻳﺶ ﻭ ﺷﻮﺭ ﻭ ﺧﻮﺩﺍﻧﮕﻴﺨﺘﮕ ِ‬
‫ﮓ ﻋﻠﻤﻲ ﺑﺮﻳﺰﻧﺪ‪ .‬ﻋﺮﺿﻪﻱ ﺩﻳﻦ ﺑﻪ ﻗﻮﻣﻬﺎﻳﻲ ﻣﺘﻤﺪﻥﺗﺮ ﺍﺯ ﺑﺎﺩﻳﻪﻧﺸﻴﻨﺎﻥ ﺍﻳﺠـﺎﺏ ﻣـﻲﻛـﺮﺩﻩ‬
‫ﺐ ﺗﺄﻣﻞ ﻭ ﺩﺭﻧ ِ‬
‫ﺭﺍ ﺩﺭ ﻗﺎﻟ ِ‬
‫ﺍﺳﺖ ﻛﻪ ﭼﻬﺮﻩ ﺁﻥ ﺭﺍ ﺑﻴﺎﺭﺍﻳﻨﺪ‪ .‬ﻛﺎﻓﻲ ﺍﺳﺖ ﻛﺘﺎﺑﻬﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﺩﻭ ﻗﺮ ِﻥ ﻧﺨﺴﺖ ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩﺍﻧـﺪ ﻭ ﻫﻨـﻮﺯ ﺭﻧـﮓ‬
‫ﻭ ﺑﻮﻱ ﺩﻭﺭﻩﻱ ﺁﻏﺎﺯ ﺭﺍ ﺩﺍﺭﻧﺪ ﺑﺎ ﻛﺘﺎﺑﻬﺎﻱ ﺑﻌﺪﻱ ﻣﻘﺎﻳﺴﻪ ﻛﻨﻴﻢ‪ ،‬ﺗﺎ ﺩﺭﻳﺎﺑﻴﻢ ﺗﺤﺮﻳﻒ ﺗﺎ ﭼﻪ ﺣﺪ ﭘـﻴﺶ ﺭﻓﺘـﻪ ﺍﺳـﺖ‪.‬‬
‫ﻱ ﻣﺬﻫﺒﻬﺎ ﻭ ﻓﺮﻗﻪﻫﺎ ﺑﻪ ﭘـﺎ ﻣـﻲﺧﻴـﺰﺩ‪ .‬ﺣـﺪﻳﺚ ﻣـﻲﺳـﺎﺯﻧﺪ ﻭ ﺗﻔﺴـﻴﺮﻫﺎﻱ‬
‫ﺝ ﺩﻭﻡ ﺗﺤﺮﻳﻒ ﺩﺭ ﺩﻭﺭﻩﻱ ﺷﻜﻞﮔﻴﺮ ِ‬
‫ﻣﻮ ِ‬
‫ﻒ ﺩﻳﻦ ﺍﺳﺖ‬
‫ﺏ ﻃﺒﻊ ﺧﻮﺩ ﺭﺍ ﺭﻭﺍﺝ ﻣﻲﺩﻫﻨﺪ‪ .‬ﺑﺎ ﻋﺼ ِﺮ ﺟﺪﻳﺪ ﺩﻭﺭﻩﻱ ﺳﻮﻡ ﺗﺤﺮﻳﻒ ﺁﻏﺎﺯ ﻣﻲﺷﻮﺩ ﻭ ﺁﻥ ﺗﺤﺮﻳ ِ‬
‫ﺑﺎ ِ‬
‫ﺑﺪﺍﻥ ﺳﺎﻥ ﻛﻪ ﻣﺘﺠﺪﺩﺍﻥ ﻭ ﺑﻪﺍﺻﻄﻼﺡ ﻏﺮﺏﺯﺩﮔﺎﻥ ﺭﺍ ﺧﻮﺵ ﺁﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻤﺎ ِﻥ ﻣﺘﺄﺛﺮ ﺍﺯ ﻋﻠـﻢ‬
‫ﻭ ﺍﻧﺴﺎﻥﺑﺎﻭﺭﻱ ﺭﺍ ﺍﺑﺮﺯﺑﺎﻥ ﻗﺮﺍﺭ ﻣﻲﺩﻫﻨـﺪ ﻭ ﺍﺯ ﺁﻥ ﺩﻳـﺪﮔﺎﻩ ﺩﺭﺑـﺎﺭﻩﻱ ﺩﻳـﻦ ﺩﺍﻭﺭﻱ ﻣـﻲﻛﻨﻨـﺪ‪ .‬ﺗﺤﺮﻳـﻒﻛﻨﻨـﺪﮔﺎ ِﻥ‬
‫ﻦ‬
‫ﻞ ﺍﺛﺮﻫﺎﻳﻲ ﻛﻪ ﺍﻳﻨـﺎﻥ ﻧﮕﺎﺷـﺘﻪﺍﻧـﺪ‪ ،‬ﻭﺍﻛﺎﺳـﺘ ِ‬
‫ﺍﺻﻠﻲ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺭﻭﺷﻨﻔﻜﺮﺍ ِﻥ ﺩﻳﻨﻲ ﻫﺴﺘﻨﺪ‪ .‬ﻧﻜﺘﻪﻱ ﻛﺎﻧﻮﻧﻲ ﺩﺭ ﻛ ِ‬
‫ﻙ ﺍﻧﺘﺰﺍﻋﻲ‪ ،‬ﻛﻪ ﺩﺭ‬
‫ﺩﻳﻦ ﺑﻪ ﭼﻴﺰﻱ ﺑﺲ ﺍﻧﺘﺰﺍﻋﻲ ﺑﻪ ﻧﺎﻡ ﺫﺍﺕ‪ ،‬ﻣﻌﻨﺎ‪ ،‬ﭘﻴﺎﻡ ﻭ ﻫﻤﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻨﻬﺎ ﻭ ﺣﺮﻛﺖ ﺍﺯ ﺍﻳﻦ ﺍﺩﺭﺍ ِ‬
‫ﺁﻥ ﮔﺎﻩ ﻓﺮﻕ ﻣﻴﺎﻥ ﭘﻴﺎﻣﺒﺮ ﻭ ﺍﻣﺎﻡ ﺑﺎ ﻓﻴﻠﺴﻮﻓﺎ ِﻥ ﻋﺼ ِﺮ ﺭﻭﺷﻨﮕﺮﻱ ﺍﺯ ﻣﻴـﺎﻥ ﻣـﻲﺭﻭﺩ‪ ،‬ﺑـﻪ ﺳـﻮﻱ ﻣﻮﺿـﻮﻉﻫـﺎﻱ ﺟﺪﻳـﺪ‬
‫ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻦ ﺷﮕﺮﺩ ﺩﻳﻦ ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺳﺘﺎﻭﺭ ِﺩ ﺭﻭﺷﻨﮕﺮﻱ ﺑﻮﺩﻩ ﺍﺳﺖ ﺑـﻪ ﺭﺳـﻤﻴﺖ ﻣـﻲﺷﻨﺎﺳـﺪ‪ .‬ﺷـﺎﺩﻣﺎﻧﻲ ﺍﺯ‬
‫ﮒ ﻣﺘﺠﺪﺩﻣﺂﺑﺎﻧﻪ ﭼﺸﻢ ﭘﻮﺷﻴﻢ‪.‬‬
‫ﺍﻳﻦ ﻛﻪ ﺣﻘﻮﻕ ﺑﺸﺮ ﺭﺍ ﺑﺮﻣﻲﺷﻨﺎﺳﻨﺪ‪ ،‬ﻧﺒﺎﻳﺪ ﺑﺎﻋﺚ ﺁﻥ ﺷﻮﺩ ﻛﻪ ﺑﺮ ﺳﺎﻧﺴﻮ ِﺭ ﺑﺰﺭ ِ‬
‫ﻲ ﺳﻨﺖ ﺩﻳﻨﻲ ﻣﻼﺣﻈﻪﻱ‬
‫ﻢ ﻫﻤﻪ ﺭﺍ ﺯﺩﻩ ﺍﺳﺖ‪ .‬ﺣﺘﺎ ﻋﻠﻤﺎﻱ ﺣﻮﺯﻭﻱ ﺑﻪﻋﻨﻮﺍ ِﻥ ﻣﻴﺮﺍﺛﺪﺍﺭﺍﻥ ﺍﺻﻠ ِ‬
‫ﻕ ﺗﺠﺪﺩ ﭼﺸ ِ‬
‫ﺑﺮ ِ‬
‫ﺖ ﻗﺎﻧﻮﻧﻤﻨـﺪ‬
‫ﺍﻟﺰﺍﻣﻬﺎ ﻭ ﺗﺤﻤﻴﻠﻬﺎﻱ ﺗﺠﺪﺩ ﺭﺍ ﻣﻲﻛﻨﻨـﺪ‪ .‬ﺗﻮﺻـﻴﻪ ﺑـﻪ ﻋﻠـﻢﺍﻧـﺪﻭﺯﻱ ﻭ ﭘﻴﺸـﺮﻓﺖ ﺗﻜﻨﻮﻟﻮﮊﻳـﻚ ﻭ ﻣـﺪﻧﻴ ِ‬
‫ﻱ ﺣـﻮﺯﻩ ﻭ ﺩﺍﻧﺸـﮕﺎﻩ ﺑـﻪ ﻣﻌﻨـﺎﻱ ﺍﻟﺘﻘـﺎﻁ ﺍﺳـﺖ‪ .‬ﺣﺘـﺎ ﻭﺟـﻮﺩ ﻣﻄـﺐ ﻭ‬
‫ﺗﺴﻠﻴﻢ ﺷﺪﻥ ﺑـﻪ ﻛﻔـﺮ ﺍﺳـﺖ‪ .‬ﻭﺟـﻮ ِﺩ ﻣـﻮﺍﺯ ِ‬
‫ﻙ‬
‫ﻲ ﺟﺪﻳﺪ ﺑﺮ ﺩﺭﻛﻲ ﺍﺯ ﭘﻴﻜ ِﺮ ﺍﻧﺴـﺎﻧﻲ ﺍﺳـﺘﻮﺍﺭ ﺍﺳـﺖ ﻛـﻪ ﺑـﺎ ﺍﺩﺭﺍ ِ‬
‫ﺑﻴﻤﺎﺭﺳﺘﺎﻥ ﺍﺯ ﺍﻟﺘﻘﺎﻁ ﺧﺒﺮ ﻣﻲﺩﻫﺪ ﭼﻮﻥ ﭘﺰﺷﻜ ِ‬
‫ﺩﻳﻨﻲ ﻧﻤﻲﺧﻮﺍﻧﺪ‪ .‬ﭘﻴﻜ ِﺮ ﺍﻧﺴﺎﻧﻲ ﺭﺍ ﺳﺎﺯﻩﺍﻱ ﺩﺭ ﻧﻈﺮ ﻣﻲﮔﻴﺮﻧﺪ ﻛﻪ ﺑﺎ ﺳﺎﺯﻭﻛﺎﺭﻫﺎﻱ ﻃﺒﻴﻌﻲ ﺗﻮﺿﻴﺢﭘﺬﻳﺮ ﺍﺳﺖ ﻭ ﺩﺭ‬
‫ﺁﻥ ﻫﻴﭻ ﺍﺛﺮﻱ ﺍﺯ ﻣﻮﻫﺒﺖ ﺍﻟﻬﻲ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﭼﻴﺰﻱ ﻛﻪ ﻣﻈﻬ ِﺮ ﻣﻮﻫﺒﺖ ﻧﺒﺎﺷﺪ‪ ،‬ﻧﻤـﻲﺗـﻮﺍﻥ ﻣـﻮﻫﺒﺘﻲ ﺭﺍ ﮔﺮﻓـﺖ‪ ،‬ﺑﻨـﺎﺑﺮ‬
‫ﻦ ﺍﺣﻜـﺎ ِﻡ‬
‫ﻞ ﻗﺎﻧﻮﻧﻲ ﻳﺎﻓﺘ ِ‬
‫ﺍﻳﻦ ﻧﻤﻲﺗﻮﺍﻥ ﺍﻳﻦ ﭘﻴﻜﺮ ﺭﺍ ﻗﺼﺎﺹ ﻛﺮﺩ ﺗﺎ ﻧﻤﺎ ِﺩ ﻋﻘﻮﺑﺖ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺍﻋﻼ ِﻡ ﺷﻜ ِ‬
‫ﻲ ﺟﺪﻳـﺪ ﺭﺍ ﻧﻴـﺰ‬
‫ﻗﺼﺎﺹ ﻣﻲﺑﺎﻳﺴﺖ ﻫﻤﻪ ﺩﺭﻣﺎﻧﮕـﺎﻩﻫـﺎ ﺭﺍ ﻣـﻲﺑﺴـﺘﻨﺪ ﻭ ﻧﻴـﺰ ﺩﺍﻧﺸـﻜﺪﻩﻫـﺎﻱ ﺣﻘـﻮﻕ ﺭﺍ‪ .‬ﺭﻭﺍﻧﺸﻨﺎﺳـ ِ‬
‫ﻣﻲﺑﺎﻳﺴﺖ ﻣﻤﻨﻮﻉ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﻭﺭﺯﺵ ﻧﻴﺰ ﻣﻲﺑﺎﻳﺴﺖ ﻣﻤﻨﻮﻉ ﻣﻲﺷﺪ ﭼﻮﻥ ﻭﺭﺯﺵ ﺩﺭ ﻣﻌﻨﺎﻱ ﻣﺪﺭﻥ ﺁﻥ ﺑﺮ ﺩﺭﻛـﻲ‬
‫ﻲ ﺩﻳـﻦ ﺩﺭﺑـﺎﺭﻩﻱ ﺯﻧـﺎﻥ ﻧﻴـﺰ‬
‫ﻢ ﺍﺻـﻠ ِ‬
‫ﺑﺲ ﻏﻴﺮ ﺩﻳﻨﻲ ﺍﺯ ﺑﺪ ِﻥ ﺍﻧﺴﺎﻧﻲ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪ .‬ﻃﺒﻴﻌﻲ ﺍﺳـﺖ ﻛـﻪ ﻫﻤﺰﻣـﺎﻥ ﺣﻜـ ِ‬
‫ﻣﻲﺑﺎﻳﺴﺖ ﺍﺟﺮﺍ ﻣﻲﺷﺪ‪ .‬ﭼﻨﻴﻦ ﻧﻜﺮﺩﻧﺪ ﻭ ﺍﻳﻦ ﻫﻤﻪ ﻧﺸﺎﻥﺩﻫﻨﺪﻩﻱ ﺍﻟﺘﻘﺎﻁ ﺍﺳﺖ ﻭ ﺗﺴﻠﻴﻢ ﺷﺪﻥ ﺑﻪ ﻣﺪﺭﻧﻴﺖ‪.‬‬
‫ﺖ ﺩﻳﻨﻲ ﻣﺜﺎﻟﻲ ﺍﺳﺖ ﻛﻪ ﺳﺮﻭﺵ ﺩﺭ ﻣﻮﺭ ِﺩ ﺁﻧﭽﻪ ﺩﺭ ﺩﻳﻦ ﻋﺮﺿﻲ ﺍﺳﺖ ﺯﺩﻩ ﺍﺳﺖ‪) .‬ﺹ‪ (۶۶ .‬ﺍﻭ ﻧﻴـﻚ‬
‫ﻃﺒﺎﺑ ِ‬
‫ﺐ ﺩﻳﻨـﻲ ﻣـﻲﻧﮕـﺮﺩ ﻭ‬
‫ﺐ ﻣﺪﺭﻥ ﺑﻪ ﻃـ ِ‬
‫ﺐ ﺩﻳﻨﻲ ﺭﺍ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻭ ﺍﺯ ﺩﻳﺪﮔﺎ ِﻩ ﻃ ِ‬
‫ﺐ ﻣﺪﺭﻥ ﻃ ِ‬
‫ﻣﻲﺩﺍﻧﺪ ﻛﻪ ﻃ ِ‬
‫ﺣﻜﻢ ﺑﻪ ﺣﺬﻑ ﺁﻥ ﻣﻲﺩﻫﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺷﮕﺮ ِﺩ ﻋﺎﺩﺕﺷﺪﻩ ﺩﺭ ﺗﻮﺟﻴﻪ ﺍﻳﻦ ﻛﻨﺎﺭﮔﺬﺍﺭﻱ ﺑﻬـﺮﻩ ﻣـﻲﮔﻴـﺮﺩ ﻛـﻪ ﺍﻋـﻼﻡ‬

‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬

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‫ﺏ ﺣﻜﻤﻬﺎﻱ ﭘﺰﺷﻜﻲ ﺑﻪ ﻣﻘﺪﺳﺎﻥ ﻧﺴﺒﺘﻲ »ﻣﺸﻜﻮﻙ« ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻳﻌﻨﻲ ﺩﺍﻳـﺮﻩﻱ ﺯﺑـﺎﻥ ﺩﻳﻨـﻲ ﺭﺍ ﺑـﻪ ﻧﻔـ ِﻊ‬
‫ﻛﻨﺪ ﺍﻧﺘﺴﺎ ِ‬
‫ﺯﺑﺎ ِﻥ ﺗﺠﺪﺩ ﻣﺤﺪﻭﺩ ﻛﺮﺩﻥ‪ .‬ﺑﺒﻴﻨﻴﻢ ﺍﻳﻦ ﻣﺤﺪﻭﺩﻳﺖ ﺭﺍ ﺗﺎ ﻛﺠﺎ ﻣﻲﺗﻮﺍﻥ ﭘـﻴﺶ ﺑـﺮﺩ‪ :‬ﻫﻤـﻪﻱ ﺣﻜﻤﻬـﺎﻱ ﭘﺰﺷـﻜﻲ ﻭ‬
‫ﺕ ﺁﺷـﻜﺎﺭﻱ‬
‫ﺶ ﺍﻣـﺮﻭﺯﻳﻦ ﻣﻨﺎﻓـﺎ ِ‬
‫ﻲ ﺩﻳﮕﺮ ﺭﺍ ﻛﻪ ﺑﺎ ﺩﺍﻧ ِ‬
‫ﺷﺒﻪﭘﺰﺷﻜﻲ ﻭ ﺍﻓﺰﻭﻥ ﺑﺮ ﺁﻥ ﻫﻤﻪﻱ ﺣﻜﻤﻬﺎﻱ ﻛﻴﻬﺎﻥﺷﻨﺎﺧﺘ ِ‬
‫ﺏ ﺁﻧﻬﺎ ﺑﻪ‬
‫ﺩﺍﺭﻧﺪ ﺑﺎ ﺧﻂ ﻗﺮﻣﺰ ﻣﺸﺨﺺ ﻣﻲﻛﻨﻴﻢ ﻭ ﻣﻲﮔﻮﻳﻴﻢ‪ (۱ :‬ﻫﻤﻪﻱ ﺍﻳﻦ ﺣﻜﻤﻬﺎ ﺑﺎﻃﻞ ﻫﺴﺘﻨﺪ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﺍﻧﺘﺴﺎ ِ‬
‫ﻣﺮﺟﻌﻬﺎﻱ ﺻﺪﻭ ِﺭ ﺣﻜﻤﻬﺎﻱ ﺩﻳﻨﻲ ﺷﻚ ﻛﺮﺩ‪ (۲ .‬ﺑﻪ ﺭﺍﻭﻳﺎﻧﻲ ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑﺮﮔﻔﺘﻪ ﻳﺎ ﺑﺮﻧﮕﺎﺷﺘﻪﺍﻧﺪ ﺑﺎﻳﺪ ﺑـﻪ ﺩﻳـﺪﻩﻱ‬
‫ﻞ ﻛـﺎﺭﻛﺮ ِﺩ ﺍﻳﻨـﺎﻥ ﻣﺸـﻜﻮﻙ ﺗﻠﻘـﻲ ﺷـﻮﺩ‪ (۴ .‬ﺩﺳـﺖ ﻛـﻢ‬
‫ﻞ ﻣﺤﺘﺎﻁ ﺣﻜﻢ ﻣﻲﻛﻨﺪ ﻛﻪ ﻛ ِ‬
‫ﺷﻚ ﻧﮕﺮﻳﺴﺖ‪ (۳ .‬ﻋﻘ ِ‬
‫ﻢ ﻣﺸـﻜﻮﻙ ﻧﻘـﻞ‬
‫ﺕ ﺳﻨﺪﻳﺖ ﻳﻚ ﺣﻜﻢ ﺑﻪ ﺁﻥ ﺭﺟﺎﻟﻲ ﺍﺳﺘﻨﺎﺩ ﻛﺮﺩ ﻛﻪ ﺣﺘﺎ ﻳـﻚ ﺣﻜـ ِ‬
‫ﺩﻳﮕﺮ ﻧﻤﻲﺗﻮﺍﻥ ﺑﺮﺍﻱ ﺍﺛﺒﺎ ِ‬
‫ﻛﺮﺩﻩﺍﻧﺪ‪ (۵ .‬ﻛﺘﺎﺑﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺭﺟﺎﻝ ﻧﻘﻞ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻣﻮﺛﻖ ﻣﺤﺴـﻮﺏ ﻧﻤـﻲﺁﻳﻨـﺪ‪ .‬ﺑـﺎ ﺍﻳـﻦ ﺣﺴـﺎﺏ ﺩﻳﮕـﺮ ﭼﻴـﺰ‬
‫ﭼﻨﺪﺍﻧﻲ ﺍﺯ ﺩﻳﻦ ﺑﺎﻗﻲ ﻧﻤﻲﻣﺎﻧﺪ‪ .‬ﺍﻣﺘﺤﺎﻥ ﻛﻨﻴﺪ ﺗﺎ ﺩﺭﻳﺎﺑﻴﺪ‪.‬‬
‫ﺁﺯﻣﻮﻧﻲ ﺩﻳﮕﺮ‪ :‬ﺳﺮﻭﺵ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﺟﺎﻳﮕﺎﻫﻲ ﻛﻪ ﺯﺑﺎ ِﻥ ﻋﺮﺑﻲ ﺩﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺍﺭﺩ‪ ،‬ﺍﻣﺮﻱ ﻋﺎﺭﺿـﻲ ﺍﺳـﺖ‪.‬‬
‫ﻼ ﺍﻳـﻦ ﻛـﻪ ﺩﺭ ﺁﻥ‬
‫ﺖ ﺍﻳﻦ ﺯﺑﺎﻥ ﺩﺍﺭﻳـﻢ ﻭ ﻣـﺜ ﹰ‬
‫ﺍﻳﻦ ﺳﺨﻦ ﻣﻨﺎﻓﺎﺕ ﺩﺍﺭﺩ ﺑﺎ ﻣﺠﻤﻮﻋﻪﻱ ﺭﻭﺍﻳﺘﻬﺎﻳﻲ ﻛﻪ ﺩﺭﺑﺎﺭﻩﻱ ﻗﺪﺳﻴ ِ‬
‫ﻦ ﺁﻧﭽـﻪ ﻛـﻪ ﺑـﻪ‬
‫ﻦ ﺍﻳﻦ ﺭﻭﺍﻳﺖﻫﺎ ﻳﻌﻨـﻲ ﺍﺯ ﺍﺻـﺎﻟﺖ ﺍﻧـﺪﺍﺧﺘ ِ‬
‫ﺟﻬﺎﻥ ﻫﻤﻪ ﺑﻪ ﺍﻳﻦ ﺯﺑﺎﻥ ﺳﺨﻦ ﻣﻲﮔﻮﻳﻨﺪ‪ .‬ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘ ِ‬
‫ﻲ ﺷﺨﺼﻴﺖﺳﺎﺯﺵ ﺭﺍ ﺑﮕﻴﺮﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﭼﻴﺰﻱ ﺍﻧﺘﺰﺍﻋـﻲ‬
‫ﺍﺳﻼﻡ ﺗﺸﺨﺺ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺩﻳﻨﻲ ﻛﻪ ﺟﻨﺒﻪﻫﺎﻱ ﺍﺻﻠ ِ‬
‫ﻞ‬
‫ﻞ ﺑﺸﺮﻱ ﻧﻴﺰ ﻣﻲﺗﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﺟﻌﻞ ﻛﻨﺪ‪ .‬ﻭ ﻣﻴـﺎﻥ ﺩﻳﻨـﺪﺍﺭﺍﻥ ﺗﻮﺍﻓـﻖ ﺍﺳـﺖ ﻛـﻪ ﻋﻘـ ِ‬
‫ﻭﺍﻛﺎﻫﻨﺪ‪ ،‬ﺁﻳﻴﻨﻲ ﺍﺳﺖ ﻛﻪ ﻋﻘ ِ‬
‫ﺑﺸﺮﻱ ﻗﺎﺩﺭ ﺑﻪ ﺍﻳﻦ ﻛﺎﺭ ﻧﻴﺴﺖ‪.‬‬
‫ﺯﺑﺎ ِﻥ ﺩﻳﻨﻲ ﺭﺍ ﺯﺑﺎ ِﻥ ﻣﺠﻤﻮﻋﻪﻱ ﺭﺍﻭﻳﺎﻥ‪ ،‬ﺭﺍﻭﻳﺎ ِﻥ ﺁﺳﻤﺎﻥ ﻭ ﺭﺍﻭﻳﺎ ِﻥ ﺭﺍﻭﻳﺎ ِﻥ ﺁﺳﻤﺎﻧﻲ‪ ،‬ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺩﻳـﻦ ﻳﻌﻨـﻲ‬
‫ﺍﻳﻦ ﺯﺑﺎﻥ‪ .‬ﺍﻳﻦ ﺯﺑﺎﻥ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﻋﺼﺮ ﺟﺪﻳﺪ ﻟﻐﺖﻧﺎﻣﻪﻫﺎ ﻭ ﺩﺍﻳﺮﺓﺍﻟﻤﻌﺎﺭﻑﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪ .‬ﻟﻐﺖﻧﺎﻣﻪﻫـﺎﻱ‬
‫ﻲ ﺭﺍ ﺳﺎﻧﺴـﻮﺭ‬
‫ﺟﺪﻳﺪ ﻛﻪ ﻣﺘﺄﺛﺮ ﺍﺯ ﺯﺑﺎﻥﻫﺎﻱ ﻏﻴﺮ ﺩﻳﻨﻲ ﻫﺴﺘﻨﺪ ﻓﻘﻪﺍﻟﻠﻐﻪ ﺩﻳﻨﻲ ﺭﺍ ﺍﺯ ﺍﻋﺘﺒـﺎﺭ ﻣـﻲﺍﻧﺪﺍﺯﻧـﺪ ﻭ ﺯﺑـﺎﻥ ﺩﻳﻨـ ِ‬
‫ﻣﻲﻛﻨﻨﺪ‪.‬‬

‫ﺑﺤﺚ ﺩﺭ ﺳﻄﺢ ﺯﺑﺎﻥ ﻣﺘﻌﺎﺭﻑ‬

‫ﻲ ﻋﻠﻤﻲ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺟﺎﻳﻲ ﺩﻳﮕﺮ ﻧﻴﺰ ﻣﻲﺗﻮﺍﻥ ﭼﻨﻴﻦ ﺑﺤﺜـﻲ ﺭﺍ‬
‫ﺚ ﻣﻨﻄﻘﻲ ﻣﺎﻧﺪﻥ ﺩﺭ ﻣﺤﺪﻭﺩﻩﻱ ﻓﺮﺳﺨﺘ ِ‬
‫ﻻﺯﻣﻪﻱ ﺑﺤ ِ‬
‫ﺚ ﺑﺎﻻ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻋﺮﺻﻪ ﻣﻲﻛﺸﺎﻧﻴﻢ‪.‬‬
‫ﺏ ﺯﺑﺎ ِﻥ ﻣﺘﻌﺎﺭﻑ‪ .‬ﺑﺤ ِ‬
‫ﭘﻴﺶ ﺑﺮﺩ‪ :‬ﺩﺭ ﭼﺎﺭﭼﻮ ِ‬
‫ﻞ ﺳـﻠﻴﻢ ﻫﻤـﻴﻦ‬
‫ﻱ ﺧـﺮﺩﻭﺭﺯﻱ ﻧﻴﺴـﺖ‪ .‬ﺧﺎﻧـﻪﻱ ﻋﻘـ ِ‬
‫ﺩﺭ ﭘﻬﻨﻪﻱ ﺍﻳﻦ ﺯﺑﺎﻥ ﺍﺑﻬﺎﻣﻬﺎ ﻓﺮﺍﻭﺍﻥﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﺍﻣﺎ ﻣﺎﻧ ِﻊ ﺟـﺪ ِ‬
‫ﺖ ﻣﻌﻴﻨـﻲ ﻣـﻲﻛﻨـﺪ ﻭ‬
‫ﺯﺑﺎﻥ ﻣﺘﻌﺎﺭﻑ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺩﺭ ﺍﻳﻦ ﺯﺑﺎﻥ ﺑﮕﻮﻳﻴﻢ ﺍﻛﻨﻮﻥ ﺭﻭﺯ ﺍﺳﺖ‪ ،‬ﻋﻘﻞ ﺳﻠﻴﻢ ﺍﺯ ﺁﻥ ﺑﺮﺩﺍﺷـ ِ‬
‫ﻭﺿﻌﻴﺘﻲ ﻗﺮﻳﻦ ﺑﺎ ﺷﺒﺎﻫﻨﮕﺎﻡ ﺭﺍ ﺍﻧﺘﻈﺎﺭ ﻧﻤﻲﻛﺸﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺳﺎﻥ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮﺩ ﺍﻳﻦ ﻣﺘﻦ ﺭﻭﺷﻦ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺁﻥ ﺍﻳـﻦ‬
‫ﻙ ﻣﻌﻨـﺎﻱ ﺁﻥ ﺗﻮﺍﻧـﺎﻳﻲ ﺧـﺎﺭﻕﺍﻟﻌـﺎﺩﻩﺍﻱ ﺭﺍ‬
‫ﺑﺮﺩﺍﺷﺖ ﺭﺍ ﻣﻲﻛﻨـﺪ ﻛـﻪ ﻣـﺘﻦ ﺑـﻪ ﺯﺑـﺎ ِﻥ ﻣﺘﻌـﺎﺭﻑ ﻧﻮﺷـﺘﻪ ﺷـﺪﻩ ﻭ ﺩﺭ ِ‬
‫ﻧﻤﻲﻃﻠﺒﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﮔﺮ ﺣﺎ ِﻝ ﻣﺸﺘﻲ ﺑﺪﺑﺨﺖ ﻭ ﺑﻴﻨﻮﺍ ﺭﺍ ﺩﺭﻳﺎﺑﺪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺩﻡ ﻧﻤﻲﺯﻧﺪ ﻛـﻪ ﺁﻧـﺎﻥ ﺳـﻌﺎﺩﺗﻤﻨﺪ ﻫﺴـﺘﻨﺪ‪.‬‬
‫ﻲ ﻛﻤﻴﻨﻪﺍﻱ ﺑـﺮﺍﻱ‬
‫ﺍﮔﺮ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﻧﺒﺎﺷﻴﻢ‪ ،‬ﺷﻤﺸﻴﺮ ﺑﺎﻻﻱ ﺳﺮﻣﺎﻥ ﻧﺒﺎﺷﺪ‪ ،‬ﻧﺨﻮﺍﻫﻴﻢ ﻛﺴﻲ ﺭﺍ ﻓﺮﻳﺐ ﺩﻫﻴﻢ ﻭ ﺍﺯ ﺗﻮﺍﻧﺎﻳ ِ‬
‫ﺏ ﺯﺑﺎ ِﻥ ﺭﻭﺯﻣﺮﻩ ﻧﻴـﺰ‬
‫ﻦ ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﺗﻘﺮﻳ ِﺮ ﺑﻲﺍﺑﻬﺎ ِﻡ ﮔﺰﺍﺭﻩﻫﺎ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﺎﺷﻴﻢ‪ ،‬ﻣﻲﺗﻮﺍﻧﻴﻢ ﺩﺭ ﭼﺎﺭﭼﻮ ِ‬
‫ﺖ ﺭﻭﺷ ِ‬
‫ﻛﺎﺭﺑﺴ ِ‬
‫ﻱ ﻋﻠﻤﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬
‫ﻫﻨﺠﺎﺭﻫﺎﻱ ﻣﻨﻄﻘﻲ ﺭﺍ ﺑﻪ ﻛﺎﺭ ﺑﻨﺪﻳﻢ ﻭ ﺧﺮﺩﻭﺭﺯﻱﺍﻱ ﻫﻤﭙﺎ ﻭ ﻫﻤﺘﺎﻱ ﺧﺮﺩﻭﺭﺯ ِ‬
‫ﻞ ﺳـﻠﻴﻢ ﺑﺮﺭﺳـﻲ ﻣـﻲﻛﻨـﻴﻢ‪:‬‬
‫ﻖ ﺯﺑﺎ ِﻥ ﻣﺘﻌﺎﺭﻑ ﻭ ﺑﻪ ﺳﺨﻦ ﺩﻳﮕﺮ ﻋﻘـ ِ‬
‫ﻲ ﺩﻳﻨﻲ ﺭﺍ ﺩﺭ ﭘﺮﺗ ِﻮ ﻣﻨﻄ ِ‬
‫ﺩﻭ ﮔﺰﺍﺭﻩﻱ ﺍﺻﻠ ِ‬
‫ﺕ ﺑﺸﺮ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺯﺑﺎ ِﻥ ﺩﻳﻨﻲ ﺭﻭﺷﻦ ﺑﻮﺩ ِﻥ ﭘﻴﺎ ِﻡ ﺩﻳﻦ ﺑﺎ ﻣﺒـﻴﻦ‬
‫‪ (۱‬ﭘﻴﺎ ِﻡ ﺩﻳﻦ ﺭﻭﺷﻦ ﺍﺳﺖ‪ (۲ .‬ﺩﻳﻦ ﺑﺮﺍﻱ ﺳﻌﺎﺩ ِ‬

‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬

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‫ﺏ ﺩﻳﻦ ﻣﺒﻴﻦ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﻓﻘﻂ ﺑﺮﺍﻱ ﺧﻮﺍﺹ ﻭ ﺑﺮﮔﺰﻳـﺪﻩﻫـﺎ ﻧﻴﺎﻣـﺪﻩ ﺍﺳـﺖ‪ .‬ﺩﻳـﻦ ﺑـﻪ‬
‫ﺑﻮﺩ ِﻥ ﺁﻥ ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ‪ .‬ﻛﺘﺎ ِ‬
‫ﺻﻮﺭﺗﻲ ﺭﻭﺷﻦ ﭘﻴﺎﻡ ﻣﻲﺩﻫﺪ ﻛﻪ ﺳﻌﺎﺩﺕ ﺑﺸﺮ ﺭﺍ ﺗﻀﻤﻴﻦ ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺭﻭﺷﻦ ﻧﺘﻴﺠﻪﻫﺎﻱ ﺑﺲ ﺭﻭﺷﻨﻲ ﻣﻲﺗﻮﺍﻥ ﮔﺮﻓﺖ ﺍﮔﺮ ﻧﺨﻮﺍﻫﻴﻢ ﺩﺭ ﻣﻔﻬﻮﻣﻬﺎﻱ ’ﺭﻭﺷـﻨﻲ‘ ﻭ‬
‫ﺖ ﻋﻘـﻞ ﻣـﺎ ﺭﺍ ﺍﺯ ﺍﻳـﻦ ﻛـﺎﺭ ﺑﺮﺣـﺬﺭ‬
‫’ﺳﻌﺎﺩﺕ‘ ﺩﺳﺘﻜﺎﺭﻱ ﻛﻨـﻴﻢ ﻭ ﻣﻌﻨـﺎﻱ ﻣﻐﺸﻮﺷـﻲ ﺩﺭ ﺁﻧﻬـﺎ ﺑﮕﻨﺠـﺎﻧﻴﻢ‪ .‬ﺳـﻼﻣ ِ‬
‫ﺦ ﺳـﻮﺀﺗﻔﺎﻫﻢﻫـﺎﻱ ﭘﻴـﺎﭘﻲ ﻣﻌﺮﻓـﻲ‬
‫ﺦ ﺩﻳـﻦ ﺭﺍ ﺗـﺎﺭﻳ ِ‬
‫ﻞ ﺳﻠﻴﻢ ﺣﻜﻢ ﻣﻲﻛﻨﺪ ﻛﻪ ﻧﻈﺮﻳﻪﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺗـﺎﺭﻳ ِ‬
‫ﻣﻲﺩﺍﺭﺩ‪ .‬ﻋﻘ ِ‬
‫ﺕ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺑﺸـﺎﺭﺕ ﺩﻫـﺪ‪ ،‬ﺍﻣـﺎ ﺩﺭ ﺗﻤـﺎ ِﻡ ﻃـﻮ ِﻝ‬
‫ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺑﺎﻃﻞ ﺩﺍﻧﻴﻢ‪ .‬ﺍﻳﻦ ﻧﻤﻲﺷﻮﺩ ﻛﻪ ﺩﻳﻦ ﻣﺒﻴﻦ ﺑﺎﺷﺪ ﻭ ﺳﻌﺎﺩ ِ‬
‫ﻲ ﺗﺎﺭﻳﺨﻴﺶ ﺑﻴﺸﺘﺮﻳﻦ ﻣﺮﺩﻣﺎﻥ ﺁﻥ ﺭﺍ ﻧﻔﻬﻤﻨﺪ ﻭ ﺩﺭ ﺑﺪﺑﺨﺘﻲ ﺑﻪ ﺳﺮ ﺑﺮﻧﺪ‪ .‬ﺑﻨﺎ ﺑﺮ ﺍﻳـﻦ ﺳـﺮﻭﺵ ﺣـﻖ ﺩﺍﺭﺩ ﻛـﻪ‬
‫ﺯﻧﺪﮔ ِ‬
‫ﺑﮕﻮﻳﺪ »ﺭﻭﺡ ﻳﺎ ﺫﺍﺕ ﺑﺮﻫﻨﻪ ﻧﺪﺍﺭﻳﻢ؛ ﺫﺍﺕﻫﺎ ﻫﻤـﻮﺍﺭﻩ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﺟﺎﻣـﻪﺍﻱ ﺍﺯ ﺟﺎﻣـﻪﻫـﺎ ﻭ ﭼﻬـﺮﻩﺍﻱ ﺍﺯ ﭼﻬـﺮﻩﻫـﺎ‬
‫ﻋﺮﺿﻪ ﻣﻲﻛﻨﻨﺪ« )ﺹ‪ ،(۳۱ .‬ﺍﻣﺎ ﺭﻭﺍ ﻧﻴﺴﺖ ﺩﺭ ﻫﻨﮕﺎﻡ ﺑﺤﺚ ﺑﺮ ﺳـﺮ ﺩﻳـﻦ ﺟﺎﻣـﻪﻫـﺎ ﻭ ﭼﻬـﺮﻩﻫـﺎﻱ ﺁﻥ ﺭﺍ ﺁﻧﭽﻨـﺎﻥ‬
‫ﺕ ﺩﻳﻦ ﺷﺪﻩﺍﻧﺪ‪’ .‬ﺧﻮﺩﺵ ﺧﻮﺏ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺍﻃﺮﺍﻓﻴـﺎﻧﺶ‬
‫ﻲ ﺫﺍ ِ‬
‫ﻣﻌﺮﻓﻲ ﻛﻨﺪ ﻛﻪ ﮔﻮﻳﺎ ﺩﺭ ﺍﻳﻦ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ ﻣﺎﻧ ِﻊ ﺗﺠﻠ ِ‬
‫ﺑﺪ ﻫﺴﺘﻨﺪ‪ ‘.‬ﭼﻨﻴﻦ ﺍﺩﻋﺎﻳﻲ ﻛﻪ ﺑﻪ ﺻﻮﺭﺕ ’ﺍﺳﻼﻡ ﺑﻪ ﺫﺍﺕ ﺧﻮﺩ ﻧﺪﺍﺭﺩ ﻋﻴﺒـﻲ‪ ،‬ﻫـﺮ ﻋﻴـﺐ ﻛـﻪ ﻫﺴـﺖ ﺍﺯ ﻣﺴـﻠﻤﺎﻧﻲ‬
‫ﻞ ﭼﻬﺎﺭﺩﻩ ﻗﺮﻥ ﻣﺴﻠﻤﺎﻧﻲ ﺑﻪ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﺍﻧﺤﺮﺍﻓﻬﺎ ﻭ ﺑﺪﻓﻬﻤﻲﻫﺎﺳـﺖ‪ .‬ﺍﮔـﺮ ﻓﻘـﻂ‬
‫ﻣﺎﺳﺖ‘ ﻧﻴﺰ ﺑﻴﺎﻥ ﻣﻲﺷﻮﺩ‪ ،‬ﺗﻘﻠﻴ ِ‬
‫ﻋﺪﻩﺍﻱ ﻣﻌﺪﻭﺩ ﺭﺍ ﺩﺭ ﻃﻮ ِﻝ ﺍﻳﻦ ﻣﺪﺕ ﺩﻳﻨﺪﺍ ِﺭ ﻭﺍﻗﻌﻲ ﺑﺪﺍﻧﻴﻢ‪ ،‬ﺑـﺎﺯ ﮔـﺰﺍﺭﻩﻫـﺎﻱ ﺑـﺎﻻ ﺭﺍ ﻧﻘـﺾ ﻛـﺮﺩﻩﺍﻳـﻢ‪ .‬ﻧﻈﺮﻳـﻪﻱ‬
‫ﺽ ﺑﺪ‘ ﻳﺎ ’ﺍﺳﻼ ِﻡ ﺧﻮﺏ – ﻣﺴﻠﻤﺎﻧﺎ ِﻥ ﺑﺪ‘ ﻧﻈﺮﻳﻪﻱ ﺗﺎﺯﻩﺍﻱ ﻧﻴﺴـﺖ‪ .‬ﺭﻭﺍﻳﺘﻬـﺎﻱ ﻣﺨﺘﻠﻔـﻲ ﺍﺯ ﺁﻥ‬
‫ﺕ ﺧﻮﺏ — ﺍﻋﺮﺍ ِ‬
‫’ﺫﺍ ِ‬
‫ﺕ ﺍﻳﻦ ﺍﺩﻋـﺎﻱ ﻣﺸـﻬﻮﺭ ﺍﺳـﺖ ﻛـﻪ ﻏﺮﺑـﻲﻫـﺎ ﭘﻴﺸـﺮﻓﺖ‬
‫ﻋﺮﺿﻪ ﺷﺪﻩ ﻛﻪ ﺍﺯ ﺟﻤﻠﻪﻱ ﺁﻧﻬﺎ ﺑﻴﺎﻥ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ ﺑﻪ ﺻﻮﺭ ِ‬
‫ﻲ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺑﺎ ﺩﻗﺖ ﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺍﺯ ﺁﻥ ﻓﻴﺰﻳﻚ ﻭ ﺷﻴﻤﻲ ﺩﺭﺁﻭﺭﺩﻧـﺪ‪ ،‬ﺍﻣـﺎ ﻣﺴـﻠﻤﺎﻧﺎﻥ‬
‫ﺏ ﺁﺳﻤﺎﻧ ِ‬
‫ﻛﺮﺩﻧﺪ ﭼﻮﻥ ﻛﺘﺎ ِ‬
‫ﻢ ﻛﺘﺎﺑﺸﺎﻥ ﻭﺍﻣﺎﻧﺪﻧﺪ‪.‬‬
‫ﺧﻮﺩ ﺩﺭ ﻓﻬ ِ‬

‫ﻫﺮﻣﻨﻮﺗﻴﻚ ﺷﺎﻳﺴﺘﻪ‬
‫ﺶ ﭼﻴﺮﻩ ﺩﺭ ﻣﻴﺎﻥ ﺭﻭﺷﻨﻔﻜﺮﺍ ِﻥ ﺩﻳﻨﻲ ﻣﺒﻬﻢ ﻛـﺮﺩ ِﻥ ﺫﺍﺕ ﺩﻳـﻦ ﺍﺳـﺖ‪ .‬ﻫـﺮ ﭼـﻪ ﺑـﺮ ﺍﺛـﺮ ﺗﺠﺮﺑـﻪﻱ ﻣﺴـﺘﻘﻴﻢ ﺑـﺮ‬
‫ﮔﺮﺍﻳ ِ‬
‫ﺁﮔﺎﻫﻲ ﺑﻪ ﺫﺍﺕ ﻭ ﻛﺎﺭﻛﺮ ِﺩ ﺩﻳﻦ ﺍﻓﺰﻭﺩﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﺍﻳﻨﺎﻥ ﺩﺭ ﺍﻳﻦ ﺟﻬﺖ ﺑﻴﺸﺘﺮ ﺗﻼﺵ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻮﻳﮋﻩ ﺑﺮﺍﻱ ﺍﻧﻜـﺎﺭ‬
‫ﺖ ﺩﻳﻦ ﺑﺎﻳﺪ ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍ ِﺭ ﺁﻧﺎﻧﻲ ﺭﺍ ﻣـﻼﻙ ﻗـﺮﺍﺭ ﺩﺍﺩ ﻛـﻪ‬
‫ﺖ ﺳﺎﺩﻩ ﺳﺨﺖ ﻣﻲﻛﻮﺷﻨﺪ ﻛﻪ ﺑﺮﺍﻱ ﺷﻨﺎﺧ ِ‬
‫ﺍﻳﻦ ﻭﺍﻗﻌﻴ ِ‬
‫ﺳﺨﻨﮕﻮﻳﺎ ِﻥ ﺍﺻﻠﻲ ﺩﺭ ﺯﺑﺎﻥ ﺩﻳﻨﻲ ﻫﺴﺘﻨﺪ‪.‬‬
‫ﻲ ﺍﻧﺴـﺎﻧﻲ ﺍﺳـﺖ‪ .‬ﺍﻭ‬
‫ﺖ ﺩﻳﻨـ ِ‬
‫ﺕ ﺩﻳﻦ ﻭ ﻣﻌﺮﻓ ِ‬
‫ﺕ ﺩﻳﻦ ﺗﻔﻜﻴﻚ ﻣﻴﺎ ِﻥ ﺫﺍ ِ‬
‫ﺷﮕﺮ ِﺩ ﺳﺮﻭﺵ ﺑﺮﺍﻱ ﺭﺍﺯﺁﻟﻮﺩ ﻛﺮﺩ ِﻥ ﺫﺍ ِ‬
‫ﺵ ﺧﻄﺎ ﻣﻲﺩﺍﻧﺪ‪ .‬ﻭﻱ ﺩﺭ ﻣﻘﺎﻟﻪﺍﻱ ﺑﻪ ﻧﺎﻡ ﺗﻔﺴـﻴﺮ ﻣﺘـﻴﻦ ﻣـﺘﻦ‬
‫ﺍﻳﻦ ﺩﻭﻣﻲ ﺭﺍ ﻋﺎﺭﺿﻲ‪ ،‬ﮔﺬﺭﺍ‪ ،‬ﻣﺘﺄﺛﺮ ﺍﺯ ﺍﻳﺎﻡ ﻭ ﺩﺳﺘﺨﻮ ِ‬
‫ﻚ ﺑـﺎﻻ ﺑـﻪ ﺍﻳـﻦ ﺻـﻮﺭﺕ‬
‫ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺑﺤﺚ ﺑﺮ ﺳﺮ ﺫﺍﺗﻲ ﻭ ﻋﺮﺿﻲ ﺩﺭ ﺩﻳﻦ ﭘﺎﻳﻪﺭﻳﺰﻱ ﻛﺮﺩﻩ‪ ،‬ﺑﺎ ﻧﻈﺮ ﺑﻪ ﺗﻔﻜﻴـ ِ‬
‫ﺗﻘﺮﻳﺮ ﻣﻲﻛﻨﺪ‪:‬‬
‫‪ .۱‬ﺩﻳﻦ ﻳﺎ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ”ﻭﺣﻲ“ ﺻﺎﻣﺖ ﺍﺳﺖ‪.‬‬
‫‪ .۲‬ﻋﻠﻢ ﺩﻳﻦ ﻧﺴﺒﻲ ﺍﺳﺖ‪ ،‬ﻳﻌﻨﻲ ﺗﺎﺑﻊ ﭘﻴﺶﻓﺮﺽﻫﺎﺳﺖ‪.‬‬
‫‪ .۳‬ﻋﻠﻢ ﺩﻳﻦ ﻋﺼﺮﻱ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﭘﻴﺶﻓﺮﺽﻫﺎ ﻋﺼﺮﻱﺍﻧﺪ‪.‬‬
‫‪ .۴‬ﺩﻳﻦ ﻣُﻨﺰﻝ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﻧﻔﺲﺍﻻﻣﺮ ﺻﺎﺩﻕ ﻭ ﻓﺎﺭﻍ ﺍﺯ ﺗﻨﺎﻗﺾ ﺑﺎﺷﺪ‪ ،‬ﺍﻣﺎ ﻋﻠﻢ ﺩﻳﻦ ﻟﺰﻭﻣ ﹰﺎ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪.‬‬
‫‪ .۵‬ﺩﻳﻦ ﻣﻲﺗﻮﺍﻧﺪ ﻛﺎﻣﻞ ﻳﺎ ﺟﺎﻣﻊ ﺑﺎﺷﺪ‪ ،‬ﺍﻣﺎ ﻋﻠﻢ ﺩﻳﻦ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪.‬‬
‫‪ .۶‬ﺩﻳﻦ‪ ،‬ﺍﻟﻬﻲ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺗﻔﺴﻴﺮ ﺩﻳﻦ ﻛﺎﻣﻼ ﺑﺸﺮﻱ ﻭ ﺍﻳﻦﺟﻬﺎﻧﻲ ﺍﺳﺖ‪(۳۰۴) .‬‬

‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬

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‫ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌﻪﺍﻱ ﻛﻪ ﺩﺭ ﭘﺲ ﺍﻳﻦ ﺗﻔﻜﻴﻚ ﻭ ﺗﺸﺮﻳﺢ ﻋﻤﻞ ﻣـﻲﻛﻨـﺪ ﻣﺎﺑﻌﺪﺍﻟﻄﺒﻴﻌـﻪﻱ ﺍﻓﻼﻃـﻮﻧﻲﺍﻱ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺖ‬
‫ﺕ ﺩﻳﻦ ﻟﻮﺣﻲ ﺍﺳﺖ ﻣﺤﻔﻮﻅ ﺩﺭ ﻋﺎﻟﻢ ﻣﺜﺎﻟﻲ‪ ،‬ﺳﺎﻳﻪﻱ ﺁﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﺑﻪ ﻧﺎﻡ ﻣﻌﺮﻓ ِ‬
‫ﭘﻴﺸﺘﺮ ﺑﺎ ﺁﻥ ﺁﺷﻨﺎ ﺷﺪﻳﻢ‪ :‬ﺫﺍ ِ‬
‫ﻲ ﺯﻣﻴﻨﻲ؛ ﺁﻥ ﻳﻜﻲ ﻫﻤﻮﺍﺭﻩ ﭘﺎﻙ ﻭ ﭘﻴﺮﺍﺳﺘﻪ ﺍﺳﺖ ﺍﻳﻦ ﻳﻜﻲ ﺍﻣﺎ ﺁﻏﺸﺘﻪ ﺑﻪ ﺧﻮﺏ ﻭ ﺑـ ِﺪ ﺍﻧﺴـﺎﻧﻲ ﺍﺳـﺖ‪ .‬ﭼﻨـﻴﻦ‬
‫ﺩﻳﻨ ِ‬
‫ﺕ‬
‫ﻧﻈﺮﻱ ﺭﺍ ﺷﺎﻳﺪ ﺗﺎ ﺣﺪﻱ ﺑﺘﻮﺍﻥ ﺩﺭ ﻋﺎﻟﻢ ﻣﺴﻴﺤﻴﺖ ﭘﺬﻳﺮﻓﺖ‪ ،‬ﻣﻲﮔﻮﻳﻴﻢ ﺗﺎ ﺣـﺪﻱ ﭼـﻮﻥ ﺩﺭ ﺁﻥ ﻋـﺎﻟﻢ ﻧﻴـﺰ ﺍﻟﻬﻴـﺎ ِ‬
‫ﻒ ﺗﺎﺭﻳﺦ ﺍﺳﺖ‪ .‬ﺩﺭ ﺟﻬﺎﻥ ﻣﺴﻴﺤﻲ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪﻫﺎ ﺍﺯ ﻫﺮﻣﻨﻮﺗﻴﻚ ﻓﻠﺴﻔﻲ ﻭ ﺍﺩﺑـﻲ‬
‫ﻣﺪﺭﻥ ﻣﺒﺘﻨﻲ ﺑﺮ ﺳﺎﻧﺴﻮﺭ ﻭ ﺗﺤﺮﻳ ِ‬
‫ﺑﻪ ﺍﻟﻬﻴﺎﺕ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﻭ ﺍﺯ ﺁﻥ ﺭﻭ ﺗﺎ ﺣﺪﻱ ﻣﻮﺟﻪ ﺟﻠﻮﻩ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ‪ .۱‬ﻛﺘﺎﺏ ﻛﺎﻧﻮﻧﻲ ﻣﺴﻴﺤﻴﺎﻥ ﻛﺘﺎﺑﻲ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺑﻴﺸﺘﺮ ﺍﺯ ﺗﻤﺜﻴﻞ ﻭ ﻣﻮﻋﻈﻪ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﻭ ﺣﻜﻢ ﻳﻌﻨﻲ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺁﺷﻜﺎﺭﺍ ﺍﻧﺠﺎﻣﮕﺮ‪ ٤‬ﻳﺎ ﻓﺮﺍﺧﻮﺍﻧﻨﺪﻩ ﺑـﻪ ﺍﻧﺠـﺎﻣﮕﺮﻱ‬
‫ﺩﺭ ﺁﻥ ﻛﻤﺘﺮ ﺑﻪ ﭼﺸﻢ ﻣـﻲﺧـﻮﺭﺩ‪ .۲ .‬ﻣﺴـﻴﺤﻴﺖ ﭼﻴـﺰﻱ ﻫﻤﺘـﺎﻱ ’ﺳـﻨﺖ‘ ﺩﺭ ﻣﻴـﺎﻥ ﻣﺴـﻠﻤﺎﻧﺎﻥ ﻧـﺪﺍﺭﺩ‪ .‬ﺍﺯ ﺍﻳـﻦ ﺭﻭ‬
‫ﻢ ﺍﺳـﻼﻡ ﺗﺤﺮﻳـﻒﻛﻨﻨـﺪﻩ ﺍﺳـﺖ‪.‬‬
‫ﺖ ﺁﻥ ﺩﺭ ﻓﻬـ ِ‬
‫ﺱ ﻣﺴﺘﻘﻴﻢ ﻫﺮﻣﻨﻮﺗﻴﻚ ﻫﻤﺨﻮﺍﻥﺷـﺪﻩ ﺑـﺎ ﻣﺴـﻴﺤﻴﺖ ﻭ ﻛﺎﺭﺑﺴـ ِ‬
‫ﺍﻗﺘﺒﺎ ِ‬
‫ﺩﻟﻴﻠﻬﺎﻱ ﺍﺻﻠﻲ ﺍﻳﻦ ﺑﺮﻧﻬﺸﺖ ﺍﺯ ﺍﻳﻦ ﻗﺮﺍﺭﻧﺪ‪:‬‬
‫ﺏ ﻛﺎﻧﻮﻧﻲ ﺍﻳﻦ ﺩﻳﻦ ﺑـﻪ ﺭﺍﺳـﺘﻲ ﻣﺒـﻴﻦ ﺍﺳـﺖ‬
‫ﺩﻳﻨﻲ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﻣﺒﻴﻦ ﺗﻮﺻﻴﻒ ﻣﻲﻛﻨﺪ‪» ،‬ﺻﺎﻣﺖ« ﻧﻴﺴﺖ‪ .‬ﻛﺘﺎ ِ‬
‫ﭼﻮﻥ ﺩﺭ ﺁﻥ ﺩﺳﺘﻮﺭﻫﺎﻱ ﺁﺷﻜﺎﺭﻱ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺑﺮ ﺩﻭ ﻧﻮﻋﻨﺪ‪ :‬ﺁﻧﻬﺎﻳﻲ ﻛﻪ ﻫﻨﺠﺎﺭ ﻫﺴﺘﻨﺪ ﻭ ﺑﺪﻭﻥ ﻫﺮ ﮔﻮﻧـﻪ ﻗﻴـ ِﺪ‬
‫ﺯﻣــﺎﻧﻲ ﻭ ﻣﻜــﺎﻧﻲ ﺑﺮﻧﻬﺸــﺘﻪ ﺷــﺪﻩﺍﻧــﺪ ﻭ ﺁﻧﻬــﺎﻳﻲ ﻛــﻪ ﺩﺳــﺘﻮﺭﻫﺎﻱ ﻣﻮﺿــﻌﻲ ﻫﺴــﺘﻨﺪ‪ .‬ﻣــﺎ ﺗــﺎ ﺣــﺪﻭﺩﻱ ﺑــﺮ ﻣﻮﻗﻌﻴـﺖِ‬
‫ﻚ ﺍﻳﻦ ﺩﺳﺘﻮﺭﻫﺎ ﺁﮔﺎﻫﻴﻢ‪ .‬ﻛﺘﺎﺑﻬﺎﻱ ﺗﻔﺴﻴﺮﻱ ﺑﻪ ﺗﻔﺼﻴﻞ ﺁﻧﻬﺎ ﺭﺍ ﺷـﺮﺡ ﺩﺍﺩﻩﺍﻧـﺪ‪ .‬ﺣﺘـﺎ ﺍﮔـﺮ ﺍﻳـﻦ ﺁﮔـﺎﻫﻲ‬
‫ﭘﺮﺍﮔﻤﺎﺗﻴ ِ‬
‫ﻳﻘﻴﻨﻲ ﻧﺒﺎﺷﺪ‪ ،‬ﺳﻮﺀﺗﻔﺎﻫﻤﻲ ﺍﻳﺠﺎﺩ ﻧﻤﻲﺷﻮﺩ‪ .‬ﺩﺭ ﻛﺘﺎﺏ ﮔﺰﺍﺭﻩﻫﺎﻱ ﻧﺎﺍﻧﺠﺎﻣﮕﺮ ﻳﻌﻨﻲ ﺻﺮﻓ ﹰﺎ ﮔﺰﺍﺭﻧﺪﻩﺍﻱ ﻧﻴﺰ ﺁﻣﺪﻩﺍﻧـﺪ‬
‫ﻦ‬
‫ﻦ ﺧـﻮﺩ ﺑﺮﺩﺍﺷـﺘﻲ ﺍﺯ ﺁﻧﻬـﺎ ﻛﻨـﺪ‪ .‬ﺑـﺎﺯ ﺭﻛـ ِ‬
‫ﻛﻪ ﻓﺮﺽ ﻣﻲﻛﻨﻴﻢ ﺑﻪ ﺗﻤﺎﻣﻲ ﻣﺮﻣﻮﺯ ﻭ ﺑﺴﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﻫﺮ ﻛﺴﻲ ﺍﺯ ﻇـ ِ‬
‫ﻱ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺁﺷﻜﺎﺭﺍ ﺍﻧﺠﺎﻣﮕﺮ ﺍﺳﺖ ﺑﻪ ﺭﻭﻱ ﻣﺎ ﮔﺸﻮﺩﻩ ﻣﻲﻣﺎﻧﺪ‪ .‬ﭼﻴﺰﻱ ﺩﻳﮕـﺮ ﺑـﻪ ﻣـﺎ ﺩﺭ‬
‫ﻲ ﻛﺘﺎﺏ ﻛﻪ ﺣﺎﻭ ِ‬
‫ﺍﺻﻠ ِ‬
‫ﻢ ﺑﻮﻳﮋﻩ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺍﻧﺠﺎﻣﮕﺮ ﺩﺭﺳﺖ ﻣﻄﺎﺑﻖ ﺑﺎ ﻧﻴﺖ ﺷﺎﺭﻉ ﻛﻤﻚ ﻣﻲﻛﻨﺪ ﻭ ﺁﻥ ﻫﻤﺎﻧﺎ ﺳـﻨﺖ ﺍﺳـﺖ‪ .‬ﺑـﻪ ﻣـﺎ ﺩﺭ‬
‫ﻓﻬ ِ‬
‫ﺣﺪﻳﺜﻬﺎ ﻛﻪ ﺣﺎﺩﺛﻪ ﺑـﻮﺩﻩﺍﻧـﺪ ﻭ ﺣﺎﺩﺛـﻪﺳـﺎﺯ ﺷـﺪﻩﺍﻧـﺪ‪ ،‬ﺍﻟﮕـﻮ ﺩﺍﺩﻩ ﺷـﺪﻩ ﺍﺳـﺖ‪ .‬ﺑـﻪ ﻣـﺎ ﮔﻔﺘـﻪﺍﻧـﺪ ﭼﻨـﻴﻦ ﻛﻨـﻴﻢ‪ .‬ﺩﺭ‬
‫ﻣﻮﻗﻌﻴﺖﻫﺎﻱ ﭘﺮﺍﮔﻤﺎﺗﻴﻜﻲ ﻛﻪ ﺍﻣﻜﺎ ِﻥ ﺑﺎﺯﺳﺎﺯﻱ ﺁﻧﻬـﺎ ﻣﻬﻴﺎﺳـﺖ‪ ،‬ﻭﺍﻛﻨﺸـﻬﺎﻳﻲ ﻧﺸـﺎﻥ ﺩﺍﺩﻩ ﺷـﺪﻩ ﻭ ﮔﺰﺍﺭﺷـﻬﺎﻳﻲ ﺍﺯ‬
‫ﻣﺠﻤﻮﻋﻪﻱ ﺍﻳﻦ ﻭﺍﻛﻨﺸﻬﺎ ﺑﻪ ﻣﺎ ﺍﻧﺘﻘﺎﻝ ﺩﺍﺩﻩ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺍﮔﺮ ﺩﻳﻦ ﺭﺍ ﺑﻪ ﺍﺑﺰﺍﺭﻱ ﭘﻴﭽﻴﺪﻩ ﺗﺸﺒﻴﻪ ﻛﻨـﻴﻢ‪ ،‬ﺳـﺨﻦ ﺳـﺮﻭﺵ‬
‫ﺍﻳﻦ ﻣﻲﺷﻮﺩ ﻛﻪ ﺩﺭ ﺟﻌﺒﻪﻱ ﺍﻳﻦ ﺍﺑﺰﺍﺭ ﻳﻚ ﺩﻓﺘﺮﭼﻪ ﺭﺍﻫﻨﻤﺎ ﻧﮕﺬﺍﺷﺘﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﺑﺎﻋﺚ ﺷﺪﻩ ﻛﻪ ﺩﺭ ﻫﺮ ﺯﻣـﺎﻧﻲ ﺍﻳـﻦ‬
‫ﮔﻮﻧﻪ ﻳﺎ ﺁﻥ ﮔﻮﻧﻪ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩ ﺑﺮﻧﺪ‪ .‬ﻣـﻦ ﺩﺭ ﻣﻘﺎﺑـﻞ ﻣﻌﺘﻘـﺪﻡ ﻛـﻪ ﭼﻨـﻴﻦ ﻧﻴﺴـﺖ ﺯﻳـﺮﺍ ‪ .۱‬ﺑﺨـﺶﻫـﺎﻱ ﺍﺻـﻠﻲ ﺍﻳـﻦ‬
‫ﺩﺳﺘﮕﺎﻩ ﺧﻮﺩﻛﺎﺭ ﻫﺴﺘﻨﺪ ﻭ ‪ .۲‬ﺑﻪ ﻧﺤﻮ ﺗﻮﺭﻡﻭﺍﺭﻱ ﺑﺎ ﺁﻥ ﺩﻓﺘﺮ ﻭ ﺩﻓﺘﺮﭼﻪ ﺭﺍﻫﻨﻤﺎ ﻫﻤﺮﺍﻩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ‪ .۳‬ﺑﻪ ﺩﻓﺘﺮﭼﻪ‬
‫ﺭﺍﻫﻨﻤﺎ ﺍﻛﺘﻔﺎ ﻧﺸﺪﻩ ﻭ ﻣﺮﺑﻲ ﻳﺎ ﻣﺮﺑﻴﺎﻧﻲ ﻧﻴﺰ ﺑﺎ ﺩﺳﺘﮕﺎﻩ ﻫﻤﺮﺍﻩ ﺷﺪﻩﺍﻧﺪ ﺗﺎ ﻣﺎ ﺩﺭﻧﮕـﺮﻳﻢ ﺍﺯ ﺁﻥ ﭼﮕﻮﻧـﻪ ﺑﺎﻳـﺪ ﺍﺳـﺘﻔﺎﺩﻩ‬
‫ﻛﺮﺩ‪.‬‬
‫ﺩﺳﺘﮕﺎ ِﻩ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﺁﻥ ﺭﻭ ﺧﻮﺩﻛﺎﺭ ﻣﻲﻧﺎﻣﻴﻢ ﻛﻪ ﺑﻨﻴﺎﺩﻱﺗﺮﻳﻦ ﮔـﺰﺍﺭﻩﻱ ﺁﻥ‪ ،‬ﻛـﻪ ﮔـﺰﺍﺭﻩﻫـﺎﻱ ﺩﻳﮕـﺮ ﻋﻤـﺪﺗ ﹰﺎ‬
‫ﺖ ﺍﺟﺘﻤﺎﻋﻲ ﺭﺍ ﺗﻐﻴﻴﺮ ﻣﻲﺩﻫﺪ‪ .‬ﺍﻳﻦ ﮔـﺰﺍﺭﻩ ﭼﻨـﻴﻦ ﺍﺳـﺖ‪ :‬ﺍﻳﻤـﺎﻥ‬
‫ﺺ ﺁﻥ ﻫﺴﺘﻨﺪ‪ ،‬ﺧﻮﺩﻛﺎﺭﺍﻧﻪ ﻭﺍﻗﻌﻴ ِ‬
‫ﺭﻭﺍﻳﺘﻬﺎﻱ ﻣﺸﺨ ِ‬
‫ﺁﻭﺭﻳﺪ ﻭ ﺑﻪ ﺑﺎﻳﺴﺘﮕﻲﻫﺎﻱ ﺁﻥ ﮔﺮﺩﻥ ﺑﮕﺬﺍﺭﻳﺪ‪ .‬ﺟﻤﻠﻪﻱ ’ﺍﻳﻤﺎﻥ ﻣﻲﺁﻭﺭﻡ‘ ﺟﻤﻠـﻪﺍﻱ ﺍﺳـﺖ ﺍﻧﺠـﺎﻣﮕﺮ‪ .‬ﺍﻳـﻦ ﺟﻤﻠـﻪ‬
‫ﺑﻴﺎ ِﻥ ﺣﺎﻟﺖ ﻧﻴﺴﺖ‪ ،‬ﻳﻚ ﻛﻨﺶ ﺍﺳﺖ‪ ،‬ﻛﻨﺸﻲ ﻛﻪ ﭘﻴﺎﻣﺪ ﺩﺍﺭﺩ‪ .‬ﭘﺲ ﺍﺯ ﺁﻥ ﻣﻦ ﺑﺎﻳﺪ ﺑـﻪ ﺗﻌﻬـﺪ ﺧـﻮﺩ ﻋﻤـﻞ ﻛـﻨﻢ ﻭ‬
‫ﺶ ﻣﺆﻣﻨﺎﻥ ﻭ ﻛﺎﻓﺮﺍﻥ ﺗﻘﺴـﻴﻢ ﻣـﻲﺷـﻮﺩ ﻭ ﺍﻳـﻦ‬
‫ﻫﻤﻪﻱ ﺍﻟﺰﺍﻣﻬﺎﻱ ﺍﻳﻦ ﺗﻌﻬﺪ ﺭﺍ ﺑﭙﺬﻳﺮﻡ‪ .‬ﺟﻬﺎﻥ ﺑﺎ ﺍﻳﻦ ﺟﻤﻠﻪ ﺑﻪ ﺩﻭ ﺑﺨ ِ‬

‫‪4‬‬ ‫‪performative‬‬

‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬

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‫ﺗﻘﺴﻴﻢﺑﻨﺪﻱ ﭘﻴﺎﻣﺪﻫﺎﻱ ﺷﻨﺎﺧﺘﻪﺷﺪﻩﺍﻱ ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﭘﻴﺎﻣﺪﻫﺎ ﻧﻴﺰ ﭘﻴﺎﻣﺪﻫﺎﻳﻲ ﺑﺮﻣﻲﺧﻴﺰﻧﺪ ﻭ ﺳﻠﺴـﻠﻪﺍﻱ ﺷـﻜﻞ ﻣـﻲﮔﻴـﺮﺩ‬
‫ﻱ‬
‫ﻱ ﮔﺰﺍﺭﻩﻫﺎﻱ ﺩﻳﻨـﻲ ﻭ ﭘﻴﺎﻣﺪﻣﻨـﺪ ِ‬
‫ﺁﻥ ﺳﺮﺵ ﻧﺎﭘﻴﺪﺍ‪ .‬ﮔﻔﺘﻦ ﺍﻳﻦ ﻛﻪ ﺩﻳﻦ ﺻﺎﻣﺖ ﺍﺳﺖ ﺑﻪ ﻣﻌﻨﺎﻱ ﻧﺎﺩﻳﺪ ِﻥ ﺍﻧﺠﺎﻣﮕﺮ ِ‬
‫ﺁﻧﻬﺎﺳﺖ‪.‬‬
‫ﻚ ﺍﺩﺑﻲ ﻭ ﻓﻠﺴﻔﻲ‪ .‬ﺗـﺎﺭﻳﺨﻲ ﻣـﻲﺧـﻮﺍﻫﻴﻢ ﻛـﻪ ﺍﺯ‬
‫ﻢ ﺩﻳﻦ ﺗﺎﺭﻳﺦ ﺍﺳﺖ ﻧﻪ ﻫﺮﻣﻨﻮﺗﻴ ِ‬
‫ﻲ ﻓﻬ ِ‬
‫ﺑﺮ ﺍﻳﻦ ﻗﺮﺍﺭ ﺍﺑﺰﺍ ِﺭ ﺍﺻﻠ ِ‬
‫ﻓﺮﺍﺧﻮﺍ ِﻥ ﻧﺨﺴﺘﻴﻦ ﺑﻴﺎﻏﺎﺯﺩ ﻭ ﺗﺎ ﺍﻣﺮﻭﺯ ﭘﻴﺶ ﺑﻴﺎﻳﺪ‪ .‬ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﺗﺎﺭﻳﺦ ﺑﻪﻋﻨﻮﺍ ِﻥ ﺳﻜﻮﺕ ﺛﺒﺖ ﻣﻲﺷـﻮﺩ ﻋﻼﻣﺘﻬـﺎﻱ‬
‫ﺦ ﺩﻳﻦ ﺍﺳﺖ‪.‬‬
‫ﺗﺄﻳﻴﺪ ﻭ ﺗﺸﻮﻳﻖ ﺍﺳﺖ‪ .‬ﻣﻔﺴ ِﺮ ﺩﻳﻦ ﺗﺎﺭﻳ ِ‬
‫ﻲ ﭘﻬﻨﻪﻱ ﺗﺎﺭﻳﺦ ﻣﺎ ﺍﺻﺮﺍﺭ ﺷﻮﺩ‬
‫ﮓ ﺩﻳﻨ ِ‬
‫ﺲ ﻫﺮﻣﻨﻮﺗﻴﻜﻲ ﭘﺎﺳﺨﮕﻮ ﺑﻪ ﭘﺮﺳﺸﻬﺎﻱ ﺭﻭﻳﻜﺮﺩﻩ ﺑﻪ ﻓﺮﻫﻨ ِ‬
‫ﺍﮔﺮ ﺑﺮ ﺗﺄﺳﻴ ِ‬
‫ﻗﺎﻋﺪﻩﻫﺎﻱ ﺁﻥ ﺭﺍ ﻣﻲﺗﻮﺍﻧﻴﻢ ﭼﻨﻴﻦ ﺗﺒﻴﻴﻦ ﻛﻨﻴﻢ‪ :‬ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﭘﻴﺸﺘﺮ ﮔﻔﺘﻪ ﺷﺪ ﺩﻳﻦ ﭘﻴﺎ ِﻡ ﺁﺷﻜﺎﺭﻱ ﺩﺍﺭﺩ‪ .‬ﻣﻌﻨﺎﻱ ﺍﻳﻦ‬
‫ﺳﺨﻦ ﺩﻭﮔﺎﻧﻪ ﺍﺳﺖ‪ .‬ﺁﻥ ﺭﺍ ﺍﺯ ﺭﻭﻳﻜﺮ ِﺩ ﺗﺎﺭﻳﺨﻲ ﺧﻮﺩ ﺑﺮﻣﻲﮔﻴﺮﻳﻢ ﻛﻪ ﭘﻴﺎﻣﺪﻫﺎﻱ ﺭﻭﺷﻨﻲ ﺭﺍ ﺩﺭﺑﺮﺍﺑﺮ ﺧﻮﺩ ﻣﻲﺑﻴﻨﺪ‬
‫ﻭ ﻧﻴﺰ ﺍﺯ ﺗﻮﺻﻴﻔﻲ ﻛﻪ ﺩﻳﻦ ﺍﺯ ﺧﻮﺩ ﺑﻪﻋﻨﻮﺍ ِﻥ ﻣﺒﻴﻦ ﻣﻲﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺩﻭ ﭼﻴﺰ ﺭﺍ ﻧﻤـﻲﺗـﻮﺍﻧﻴﻢ ﺑﭙـﺬﻳﺮﻳﻢ ‪ .۱‬ﺍﻳـﻦ ﻛـﻪ‬
‫ﺦ ﺩﻳـﻦ ﺗـﺎﺭﻳﺦ‬
‫ﺕ ﺩﻳﻦ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ ﻭ ﺗﻨﻬﺎ ﺑﺮ ﻋﺪﻩﺍﻱ ﺍﺯ ﻧﺨﺒﮕﺎ ِﻥ ﻧﻈﺮﻛﺮﺩﻩ ﺁﺷﻜﺎﺭ ﻣﻲﺷﻮﺩ‪ .۲ ،‬ﺍﻳﻦ ﻛﻪ ﺗـﺎﺭﻳ ِ‬
‫ﺫﺍ ِ‬
‫ﺡ ﺫﺍﺗﻲ ﻣـﻲﻧـﺎﻣﻴﻢ ﻭ ﺁﻥ ﺭﺍ ﭼﻨـﻴﻦ‬
‫ﺳﻮﺀﺗﻔﺎﻫﻢ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻭ ﻧﻜﺘﻪ ﺭﺍ ﺩﺭ ﭘﻴﻮﺳﺘﮕﻲﺷﺎﻥ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻗﺎﻋﺪﻩﻱ ﻭﺿﻮ ِ‬
‫ﻲ‬
‫ﺖ ﻫﺴـﺘ ِ‬
‫ﻲ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﻭﺍﻗﻌﻴـ ِ‬
‫ﻂ ﻣﺘﺒـﻴﻦ ﺧـﻮﺩ ﮔﺬﺍﺷـﺘﻪ ﻭ ﭼﻴﺴـﺘ ِ‬
‫ﺕ ﺁﻳﻴﻦ ﺍﺯ ﺁﻏﺎﺯ ﺑﻨﺎ ﺭﺍ ﺑـﺮ ﺑﺴـ ِ‬
‫ﺗﻌﺮﻳﻒ ﻛﻨﻴﻢ‪ :‬ﺫﺍ ِ‬
‫ﻦ ﺧﺎﺻﻲ ﺍﺯ ﻗﺎﻋﺪﻩ ﻭﺿﻮﺡ ﺭﺍ ﻣﻲﺗﻮﺍﻧﻴﻢ ﻗﺎﻋﺪﻩﻱ ﺗﻈﺎﻫﺮ ﻧﻴﺮﻭ ﻧـﺎﻡ‬
‫ﻓﻬﻢﭘﺬﻳ ِﺮ ﺧﻮﻳﺶ ﺑﻪ ﻧﻤﺎﻳﺶ ﮔﺬﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺗﺒﻴﻴ ِ‬
‫ﻧﻬﻴﻢ ﻭ ﺁﻥ ﺭﺍ ﭼﻨﻴﻦ ﺗﻌﺮﻳﻒ ﻛﻨﻴﻢ‪ :‬ﻧﻴﺮﻭ ﻫﻤﺎﻥ ﺗﻈﺎﻫﺮ ﻧﻴﺮﻭﺳﺖ‪ .‬ﺍﻳﻦ ﻗﺎﻋﺪﻩ‪ ،‬ﻛﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻓﻠﺴﻔﻪ ﺭﻭﺍﻳﺘﻲ ﺍﻧﺘﺰﺍﻋـﻲ‬
‫ﺍﺯ ﺁﻥ ﺑﻪ ﻧﺎﻡ ﻫﮕﻞ ﺛﺒﺖ ﺍﺳﺖ‪ ،‬ﺑﻴﺎﻥ ﺍﻳﻦ ﺍﻣﺮ ﺳﺎﺩﻩ ﺍﺳﺖ ﻛﻪ ﻗﻮﻩﺍﻱ ﻛﻪ ﻓﻌﻠﻴـﺖ ﻧﻴﺎﺑـﺪ ﻗـﻮﻩ ﻧﻴﺴـﺖ‪ ،‬ﺗـﻮﻫﻢ ﺍﺳـﺖ‪،‬‬
‫ﺍﺩﻋﺎﻳﻲ ﺗﻮﺧﺎﻟﻲ ﺍﺳﺖ‪ ،‬ﻣﺮﺩﻩﺍﻱ ﺑﻲﺗﺤﺮﻙ ﺍﺳـﺖ‪ .‬ﻓﻌﻠﻴـﺖ ﻳـﺎﻓﺘﻦ ﻫﺮﺁﻳﻨـﻪ ﺭﻭﻧـﺪﻱ ﺯﻣـﺎﻥﺑَـﺮﺩﺍﺭ ﺍﺳـﺖ‪ .‬ﻣﻄﺎﻟﻌـﻪﻱ‬
‫ﻣﺘﻨﻬﺎﻱ ﭘﺎﻳﻪﺍﻱ ﺑﺎ ﺍﻳﻦ ﺭﻭﻳﻜﺮ ِﺩ ﻫﺮﻣﻨﻮﺗﻴﻜﻲ ﻛﻪ ﺁﻧﻬﺎ ﺁﺷﻜﺎﺭ ﻫﺴﺘﻨﺪ‪ ،‬ﺑﺮﻣﻲﻧﻤﺎﻳﺪ ﻛﻪ ﺍﻳﻦ ﺯﻣﺎﻥ ﻛﻮﺗﺎﻩ ﺩﺍﻧﺴﺘﻪ ﺷـﺪﻩ‬
‫ﻳﻌﻨﻲ ﻭﻋﺪﻩ ﺩﺍﺩﻩ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﺯﻭﺩﻱ ﻫﻤﻪ ﺳﻌﺎﺩﺗﻤﻨﺪ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪.‬‬
‫ﻱ‬
‫ﺡ ﺍﻧﺠﺎﻣﮕﺮﻱ ﻣﻲﺩﺍﻧﻴﻢ ﻭ ﺁﻥ ﺭﺍ ﭼﻨﻴﻦ ﺗﻌﺮﻳﻒ ﻣﻲﻛﻨﻴﻢ‪ :‬ﺳﻨﺖ‪ ،‬ﺍﻧﺠﺎﻡﭘﺬﻳﺮ ِ‬
‫ﻗﺎﻋﺪﻩﻱ ﺩﻭﻡ ﺭﺍ ﻗﺎﻋﺪﻩﻱ ﻭﺿﻮ ِ‬
‫ﻼ ﺍﮔـﺮ ﺑﺤـﺚ‬
‫ﺶ ﺧـﻮﺩ ﺭﺍ ﭘﺪﻳـﺪﺍﺭ ﻛـﺮﺩﻩ ﺍﺳـﺖ‪ .‬ﺑﺮﭘﺎﻳـﻪﻱ ﺍﻳـﻦ ﻗﺎﻋـﺪﻩ ﻣـﺜ ﹰ‬
‫ﺩﻳﻦ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻳﻴﻨﻪﻱ ﺁﻥ ﺩﻳـﻦ ﺗـﻮﺍﻧ ِ‬
‫ﻱ ﺯﻧﺎﻥ‘ ﻭ ﺣﺮﻳﻔﺎﻥ ﮔﻔﺘﻨﺪ ﻛﻪ ﻣﻨﻈﻮﺭ ﺍﺯ ﻛﻮﺗﻪﻓﻜﺮﻱ ﺩﺭ ﺍﻳﻨﺠﺎ‬
‫ﺩﺭﮔﺮﻓﺖ ﺩﺭﺑﺎﺭﻩﻱ ﮔﺰﺍﺭﻩﺍﻱ ﺩﺭ ﻣﻮﺭ ِﺩ ’ﻛﻮﺗﻪﻓﻜﺮ ِ‬
‫ﻧﻪ ﺁﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻣﻲﻓﻬﻤﻴﺪ‪ ،‬ﺧﻮﺍﻫﻴﻢ ﮔﻔﺖ ﺷﺎﻳﺪ ﺑﻪ ﺭﺍﺳﺘﻲ ﻣﺎ ﺑﺎﻳﺪ ﺑﺎ ﻭﺍﮊﻩﻧﺎﻣﻪﻫﺎﻱ ﻭﺍﮊﮔـﻮﻥﻧﻤـﺎ ﻛـﺎﺭ‬
‫ﻛﻨﻴﻢ ﻭ ﺍﺯ ﺍﻳﻦ ﺑﺎﺑﺖ ﻛﻪ ﺑﻪ ﻣﺎ ﺍﻳﻦ ﺭﺍ ﻳﺎﺩ ﻣـﻲﺩﻫﻴـﺪ ﺳﭙﺎﺳـﮕﺰﺍﺭﻳﻢ‪ ،‬ﺍﻣـﺎ ﻣـﺎ ﺑـﻪ ﻭﺍﻗﻌﻴـﺖ ﻣـﻲﻧﮕـﺮﻳﻢ ﻭ ﭘﻴﺎﻣـﺪﻫﺎ ﺭﺍ‬
‫ﻣﻲﻧﮕﺮﻳﻢ‪.‬‬
‫ﻦ ﺑﺨﺸـﻬﺎ‬
‫ﻗﺎﻋﺪﻩﻱ ﺳﻮﻡ ﺭﺍ ﻟﺰﻭ ِﻡ ﻧﻈﺮ ﺑﻪ ﻛﻠﻴﺖ ﻧﺎﻡ ﻣﻲﻧﻬﻴﻢ ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ ﺁﻥ ﺭﺍ ﺍﻳﻦ ﻣﻲﺩﺍﻧﻴﻢ ﻛﻪ ﻛﻨﺎﺭ ﮔﺬﺍﺷﺘ ِ‬
‫ﻭ ﺟﻨﺒﻪﻫﺎﻳﻲ ﺍﺯ ﻣﺘﻨﻬﺎ ﻭ ﺭﻭﺍﻳﺘﻬﺎ ﺑﻨﺎﺑﺮ ﻣﺼـﻠﺤﺘﻬﺎﻱ ﻏﻴـﺮ ﺩﻳﻨـﻲ ﻧﺎﺭﻭﺍﺳـﺖ‪ .‬ﺍﻭﻟﻮﻳـﺖ ﺑﺨﺸـﻬﺎ ﻭ ﺟﻨﺒـﻪﻫـﺎ ﻭ ﻣﻌﻨﺎﻫـﺎﻱ‬
‫ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﮔﺰﺍﺭﻩﻫﺎﻱ ﻛﺎﻧﻮﻧﻲ ﺁﻧﻬﺎ ﺭﺍ ﺗﺎﺭﻳﺦ ﺗﻌﻴﻴﻦ ﻣﻲﻛﻨﺪ‪ .‬ﺑﻨﺎﺑﺮ ﺗﺄﺛﻴ ِﺮ ﺗﺤﺮﻳﻒﻛﻨﻨﺪﻩﻱ ﻋﺼ ِﺮ ﺟﺪﻳﺪ ﺑﺎﻳـﺪ ﺑـﺮﺍﻱ‬
‫ﺺ ﺍﻭﻟﻮﻳﺖ ﻭ ﻣﻌﻨﺎ ﺑﻪ ﻛﺘﺎﺑﻬﺎﻱ ﺩﻭﺭﻩﻱ ﭘﻴﺶ ﺍﺯ ﻋﺼﺮ ﺟﺪﻳـﺪ ﻛـﻪ ﺩﺭ ﺁﻥ ﻧﻴـﺮﻭﻱ ﻓﺮﻫﻨـﮓ ﺩﻳﻨـﻲ ﺩﺭ ﺍﻭﺝ‬
‫ﺗﺸﺨﻴ ِ‬
‫ﺗﻈﺎﻫﺮ ﺧﻮﺩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺭﺟﻮﻉ ﻛﺮﺩ‪.‬‬

‫ﺍﻧﮕﻴﺰﻩﻱ ﺫﺍﺕﺑﺎﻭﺭﻱ‬
‫ﺕ ﺍﺻﻴﻠﻲ ﺭﺍ ﻛﻪ ﺫﺍﺕﺑﺎﻭﺭﻱ ﭘﻴﺶ ﻣﻲﻧﻬﺪ ﻛﺎﻭﻳﺪﻳﻢ ﻭ ﺑﺎ ﻫﺮﻣﻨﻮﺗﻴﻜﻲ ﺗﻮﻫﻢﺯﺩﺍ ﻭ ﺭﺍﺯ ِﺳُﺘ َﺮﻧﺪﻩ ﺑﺎﺯﻧﻤﻮﺩﻳﻢ ﻛـﻪ‬
‫ﻣﺎ ﺫﺍ ِ‬
‫ﺕ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﺑﺎ ﺭﻭﻳﻜﺮ ِﺩ ﺫﺍﺕﺑﺎﻭﺭﺍﻥ‬
‫ﺖ ﺁﻳﻴﻦ‪ ،‬ﻧﻴﺮﻭﻳﻲ ﺟﺰ ﺁﻧﺠﻪ ﺗﻈﺎﻫﺮ ﻛﺮﺩﻩ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺗﻔﺎﻭ ِ‬
‫ﺲ ﻭﺍﻗﻌﻴ ِ‬
‫ﺩﺭ ﭘ ِ‬
‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬
 ‫‪۱۴‬‬

‫ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﺎﻥ ﺑﺮﻧﻬﺸﺘﻬﺎﻱ ﺩﻳﻦ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﺩﻳﻨـﻲ ﻧـﺎﻡ ﮔﺮﻓﺘـﻪ‪ ،‬ﺟـﺪﻱ ﻣـﻲﮔﻴـﺮﺩ‪ .‬ﺍﺯ ﺍﻳـﻦ‬
‫ﻢ ﺩﻳﻨـﻲ‪،‬‬
‫ﺖ ﺩﻳﻨـﻲ ﻧﻴـﺰ ﻭﺟـﻮﺩ ﺩﺍﺷـﺘﻪ ﻭ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻣـﻮﺭﺩ ﻋﻠـ ِ‬
‫ﺩﻳﺪﮔﺎﻩ ﺟﺎﻣﻌﻪﻱ ﺩﻳﻨﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﺩ‪ .‬ﺣﻜﻮﻣ ِ‬
‫ﻒ‬
‫ﻕ ﺩﻳﻨﻲ ﻧﻴﺰ ﻗﻀﻴﻪ ﺑﺮ ﻫﻤﻴﻦ ﺭﻭﺍﻝ ﺍﺳﺖ‪ .‬ﺗﻼﺵ ﺑﺮﺍﻱ ﺗﺄﺳـﻴﺲ ﺁﻧﻬـﺎ‪ ،‬ﻳـﺎ ﻛﺸـ ِ‬
‫ﻓﻠﺴﻔﻪﻱ ﺩﻳﻨﻲ‪ ،‬ﻫﻨ ِﺮ ﺩﻳﻨﻲ ﻭ ﺍﺧﻼ ِ‬
‫ﻕ ﺩﻳﻨﻲ ﺑﺮ ﺭﻓﺘﺎﺭ ﻭ ﻛﺮﺩﺍ ِﺭ ﻣﺮﺩﻣـﺎ ِﻥ‬
‫ﺩﻭﺑﺎﺭﻩﻱ ﺁﻧﻬﺎ ﺑﻴﻬﻮﺩﻩ ﺍﺳﺖ‪ .‬ﭼﻴ ِﺰ ﻛﺸﻒﺷﺪﻩ ﺭﺍ ﺍﺯ ﻧﻮ ﻛﺸﻒ ﻧﻤﻲﻛﻨﻨﺪ‪ .‬ﺍﺧﻼ ِ‬
‫ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺗﺄﺛﻴﺮ ﮔﺬﺍﺷﺘﻪ ﻭ ﺩﺭ ﻣﻜﺘﺐ ﺧﻮﺩ ﺍﺯ ﻣـﺎ ﺁﻧـﻲ ﺳـﺎﺧﺘﻪ ﻛـﻪ ﻫﺴـﺘﻴﻢ‪ .‬ﭼـﻪﻗـﺪﺭ ﻛـﻢ ﺩﺭﻭﻍ ﻣـﻲﮔـﻮﻳﻴﻢ‪،‬‬
‫ﭼﻪﻗﺪﺭ ﻛﻢ ﺧﺎﺻﻪﺧﺮﺟﻲ ﻣﻲﻛﻨﻴﻢ‪ ،‬ﭼﻪﻗﺪﺭ ﻛﻢ ﺧﺸﻮﻧﺖ ﻣﻲﻭﺭﺯﻳﻢ‪ ،‬ﭼﻪﻗﺪﺭ ﻋﺎﺩﻟﻴﻢ ﻭ ﭼﻪﻗﺪﺭ ﻧﻴﻜﻮﻛﺎﺭﻳﻢ‪ ،‬ﻫﻤﻪ‬
‫ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﻣﻜﺘﺐ ﺩﺍﺭﻳﻢ‪.‬‬
‫ﺖ ﺍﻣﺮﻭﺯﻳﻦ ﻧﻴﺰ ﺍﻳﻦ ﺍﻳﺴـﺘﺎﺭ ﺗـﻮﻫﻢﺯﺩﺍﻳـﻲ ﻣـﻲﻛﻨـﺪ‪ :‬ﺣﻜﻮﻣـﺖ ﺩﻳﻨـﻲ ﻫﻤـﻴﻦ ﺍﺳـﺖ ﻛـﻪ‬
‫ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻭﺍﻗﻌﻴ ِ‬
‫ﺍﺧﺘﻴﺎﺭﺩﺍ ِﺭ ﻣﻤﻠﻜﺖ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﮔـﺮ ﺍﺯ ﺟﻬﺘﻬـﺎﻳﻲ ﺩﻳﻨـﻲ ﺑـﻪ ﺣﺴـﺎﺏ ﻧﻴﺎﻳـﺪ ﺑـﻪ ﺧـﺎﻃ ِﺮ ﺗﺤﻤﻴﻠﻬـﺎﻱ ﻧﺎﺷـﻲ ﺍﺯ ﻧﻔـﻮ ِﺫ‬
‫ﻣﺪﺭﻧﻴﺖ ﻭ ﺭﻭﺷﻨﮕﺮﻱ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺳﺖ ﻛﻪ ﺣ ِﺪ ﺁﻥ ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﺑﺴﻲ ﺑﺎﻻﺳﺖ‪ .‬ﺩﻳﻨﻲﺗﺮ ﻣﻲﺑـﻮﺩﻳﻢ ﺍﮔـﺮ‬
‫ﺏ ﺩﻳﻨـﻲ ﺫﻭﺏ‬
‫ﺖ ﻧـﺎ ِ‬
‫ﺑﺎ ﻫﻤـﻪﻱ ﺗﺤﻤﻴﻠﻬـﺎﻱ ﻋﺼـﺮ ﺟﺪﻳـﺪ ﻣﻘﺎﺑﻠـﻪ ﻣـﻲﻛﺮﺩﻧـﺪ‪ .‬ﺩﺭ ﺁﻥ ﺻـﻮﺭﺕ ﻫﻤﮕـﺎﻥ ﺩﺭ ﺍﺻـﺎﻟ ِ‬
‫ﻣﻲﺷﺪﻳﻢ‪.‬‬
‫ﺭﻭﺷﻨﻔﻜﺮﺍ ِﻥ ﺩﻳﻨﻲ ﺁﻧﮕﺎﻩ ﺻﻼﻱ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺫﺍﺕ ﺭﺍ ﺩﺍﺩﻧﺪ ﻛﻪ ﺍﺯ ﻭﺿـ ِﻊ ﻣﻮﺟـﻮﺩ ﻧﺎﺍﻣﻴـﺪ ﺷـﺪﻧﺪ‪ .‬ﭘﻴﺸـﺘﺮ ﺩﺭ‬
‫ﺕ ﺩﻳـﻦ ﺭﺍ ﻣﺘﺠﻠـﻲ ﻣـﻲﺩﻳﺪﻧـﺪ‪ .‬ﺑـﻪ ﺗـﺪﺭﻳﺞ ﺩﺭﻳﺎﻓﺘﻨـﺪ ﻛـﻪ ﭼـﻪ‬
‫ﺭﻭﻳﺪﺍﺩﻫﺎﻳﻲ ﻛﻪ ﺧـﻮﺩ ﺩﺭ ﺁﻥ ﻧﻘﺸـﻲ ﺩﺍﺷـﺘﻨﺪ‪ ،‬ﺫﺍ ِ‬
‫ﺖ ﻣﻮﺟـﻮﺩ ﺑـﻮﺩ‪ .‬ﻫـﺮ ﭼـﻪ‬
‫ﺕ ﺩﻳـﻦ ﺍﺯ ﻭﺍﻗﻌﻴـ ِ‬
‫ﻣﻲﺧﻮﺍﺳﺘﻨﺪ ﻭ ﭼﻪ ﺷﺪ‪ .‬ﻧﺨﺴﺘﻴﻦ ﻛـﺎﺭﻱ ﻛـﻪ ﻛﺮﺩﻧـﺪ ﺩﻭﺭ ﻛـﺮﺩ ِﻥ ﺫﺍ ِ‬
‫ﻲ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﺑﺎﻋﺚ ﺷﺪ‬
‫ﻲ ﺗﺎﺭﻳﺨ ِ‬
‫ﻲ ﺑﻴﺸﺘﺮﻱ ﺩﻳﺪﻧﺪ‪ .‬ﺁﮔﺎﻫ ِ‬
‫ﺕ ﺩﻳﻦ ﺟﺪﺍﻳ ِ‬
‫ﻭﺍﻗﻌﻴﺖ ﻧﺎﭘﺴﻨﺪﺗﺮ ﺷﺪ‪ ،‬ﺁﻧﻬﺎ ﻣﻴﺎﻥ ﺁﻥ ﺑﺎ ﺫﺍ ِ‬
‫ﺖ ﺭﺳـﻤﻲ‪،‬‬
‫ﻞ ﺗﺎﺭﻳﺦ ﺩﻭﺭ ﻛﻨﻨﺪ ﻭ ﭘﺮﻭﻧـﺪﻩﻱ ﻣﺠﻤﻮﻋـﻪﻱ ﺭﺧـﺪﺍﺩﻩﻫـﺎ ﺭﺍ ﺑـﻪ ﻧـﺎﻡ ﻗﺮﺍﺋـ ِ‬
‫ﺕ ﺩﻳﻦ ﺭﺍ ﺍﺯ ﻛ ِ‬
‫ﻛﻪ ﺁﻧﺎﻥ ﺫﺍ ِ‬
‫ﺕ ﺩﻳﻦ ﺍﺯ ﺯﻣﻴﻦ ﺟﺪﺍ ﺷﺪ ﻭ ﺑﻪ ﺁﺳـﻤﺎﻧﻬﺎ ﺭﻓـﺖ‪ .‬ﺳـﺮﻭﺵ‬
‫ﺖ ﺧﻄﺎﻛﺎ ِﺭ ﺍﻧﺴﺎﻧﻲ ﻭ ﻫﻤﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻨﻬﺎ ﺑﻨﻮﻳﺴﻨﺪ‪ .‬ﺫﺍ ِ‬
‫ﻣﻌﺮﻓ ِ‬
‫ﺁﻥ ﺭﺍ‪ ،‬ﺁﻥ ﭼﻨﺎﻧﻜــﻪ ﺩﻳــﺪﻳﻢ‪ ،‬ﺩﺭ ﻋــﺎﻟﻤﻲ ﻣﺜــﺎﻟﻲ ﺟــﺎ ﺩﺍﺩ‪ .‬ﺑــﺮﺍﻱ ﺭﺍﺯﺁﻟــﻮﺩ ﻛــﺮﺩ ِﻥ ﺩﺍﺳــﺘﺎﻥ ﺍﺯ ﻫﺮﻣﻨﻮﺗﻴــﻚ ﻭ‬
‫ﺖ‬
‫ﺵ ﺷﻜﺴـ ِ‬
‫ﺹ ﻣﺴـﻴﺤﻴﺖ ﺑﻬـﺮﻩ ﺟﺴـﺘﻨﺪ ﻭ ﺑـﻪ ﺟـﺎﻱ ﭘـﺬﻳﺮ ِ‬
‫ﻲ ﺧـﺎ ِ‬
‫ﻲ ﻓـﺮﺩﻱ ﻭ ﺫﻫﻨـ ِ‬
‫ﺳﺎﺧﺘﺎﺭﺷﻜﻨﻲ ﻭ ﻣﻌﻨﻮﻳﺖﺟﻮﻳ ِ‬
‫ﭘﺮﻭﮊﻩﺍﻱ ﻛﻪ ﺧﻮ ِﺩ ﺁﻧﺎﻥ ﻧﻴﺰ ﺍﺯ ﻣﻌﻤﺎﺭﺍﻧﺶ ﺑﻮﺩﻧﺪ‪ ،‬ﻭﺍﻧﻤﻮﺩ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﺯ ﺍﺑﺘﺪﺍ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻣﻲﮔﻔﺘﻪﺍﻧﺪ‪.‬‬

‫ﺍﺻﺎﻟﺖ ﻭ ﺑﺎﻃﻨﻴﺖ‬
‫ﺦ ﻛﻠﻴﺴـﺎﻱ‬
‫ﺕ ﺩﻳﻦ ﺭﺍ ﭘﻨﻬﺎﻥ ﻭ ﺭﺍﺯﻧﺎﻙ ﺟﻠﻮﻩ ﺩﻫﺪ‪ ،‬ﺗﺎﺭﻳ ِ‬
‫ﺕ ﻣﺴﻴﺤﻲ ﺑﺎ ﭼﻬﺮﻩﻱ ﺣﻖﺑﻪﺟﺎﻧﺐﺗﺮﻱ ﻣﻲﺗﻮﺍﻧﺪ ﺫﺍ ِ‬
‫ﺍﻟﻬﻴﺎ ِ‬
‫ﻦ ﻣﺴﺆﻭﻟﻴﺖ ﮔﺬﺷﺘﻪ ﺑـﻪ ﺷـﺮﻭﻉ‬
‫ﺦ ﺑﺪﻓﻬﻤﻲ ﻭ ﺗﺤﺮﻳﻒ ﻣﻌﺮﻓﻲ ﻛﻨﺪ ﻭ ﺑﻲ ﻫﻴﭻ ﻧﻴﺎﺯﻱ ﺑﺮﺍﻱ ﭘﺬﻳﺮﻓﺘ ِ‬
‫ﻣﺴﻴﺤﻲ ﺭﺍ ﺗﺎﺭﻳ ِ‬
‫ﺗﺎﺯﻩﺍﻱ ﻓﺮﺍﺧﻮﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻤﻜﻦ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﻣﺴﻴﺤﻴﺖ ﺁﻏﺎ ِﺯ ﺗﺎﺭﻳﻜﻲ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺳﺮﺁﻏﺎ ِﺯ ﺗـﺎﺭﻳﺦ ﺍﻳـﻦ ﺩﻳـﻦ ﻣﺴـﻴﺢ‬
‫ﺑﻪﻋﻨﻮﺍ ِﻥ ﭼﻬﺮﻩﺍﻱ ﺗﺎﺭﻳﺨﻲ ﻧﻨﺸﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﺳﻼﻡ ﻣﺎﺟﺮﺍ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺍﺳﺖ‪ .‬ﻣﺴﺌﻠﻪﻱ ﺫﺍﺕ ﺑﻪ ﻣﻌﻨـﺎﻱ ﺍﺻـﻞ ﺩﺭ‬
‫ﻦ ﺍﺳـﻼﻡ‬
‫ﺍﺳﻼﻡ ﺑﻪﻋﻨﻮﺍ ِﻥ ﻣﺴﺌﻠﻪﺍﻱ ﻛﻪ ﺑﺎﻳﺪ ﺍﺯ ﻧﻮ ﺑﻪ ﺁﻥ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺷﻮﺩ‪ ،‬ﻣﻄـﺮﺡ ﻧﻴﺴـﺖ‪ ،‬ﺯﻳـﺮﺍ ‪ .۱‬ﺩﻭﺭﻩﻱ ﺁﻏـﺎﺯﻳ ِ‬
‫ﺩﻭﺭﻩﻱ ﺭﻭﺷﻨﻲ ﺍﺳﺖ؛ ‪ .۲‬ﺍﺑﻬﺎﻣﻲ ﺍﮔﺮ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﻲ ﺗﺄﺛﻴ ِﺮ ﻋﻤﻠﻲ ﺍﺳﺖ‪ ،‬ﭼﻮﻥ ﻫﺮ ﻣﺬﻫﺒﻲ ﻭ ﻓﺮﻗـﻪﺍﻱ ﺩﺭ‬
‫ﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﻭﺭﻩﻱ ﺁﻏﺎﺯﻳﻦ ﺩﺍﺭﺩ ﻭ ﺍﻳـﻦ ﺭﻭﺍﻳـﺖ ﺭﺍ ﺑـﻲﺍﺑﻬـﺎﻡ ﻣـﻲﺩﺍﻧـﺪ؛ ‪ .۳‬ﺍﺳـﻼ ِﻡ ﺁﻏـﺎﺯﻳﻦ ﻧﻤـﻮ ِﺩ‬
‫ﺍﺳﻼﻡ ﺭﻭﺍﻳ ِ‬
‫ﻲ ﺍﻳـﻦ ﺁﻣـﻮﺯﻩﻱ‬
‫ﻂ ﺗـﺎﺭﻳﺨ ِ‬
‫ﻞ ﺍﺳﻼﻡ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ ﺟﺴﺖ؛ ‪ .۴‬ﺣﺮﻛﺖ ﻭ ﺑﺴـ ِ‬
‫ﺭﻭﺷﻨﻲ ﺍﺯ ﺍﺳﻼﻡ ﺍﺻﻴﻞ ﺍﺳﺖ ﻭ ﺍﺻ ِ‬
‫ﺶ ﻋﻠﻤﻲ‪ .‬ﺗﻨﻬـﺎ ﻧـﻮ ِﻉ ﻣﻤﻜـﻦ ﻭ ﺁﺯﻣـﻮﺩﻩﻱ‬
‫ﺍﺻﻴﻞ ﺭﻭﺷﻦ ﺍﺳﺖ‪ ،‬ﻫﻢ ﺍﺯ ﻧﻈﺮ ﭘﻴﺮﻭﺍ ِﻥ ﻫﺮ ﻣﺬﻫﺐ ﻭ ﻫﻢ ﺍﺯ ﻧﻈ ِﺮ ﭘﮋﻭﻫ ِ‬
‫ﺐ ﺩﺭ ﺑﺮﺍﺑـﺮ ﻗﺸـﺮ ﻭ‬
‫ﻦ ﻃﺮﻳﻘﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺷﺮﻳﻌﺖ‪ ،‬ﻟﹸـ ّ‬
‫ﻱ ﻋﺮﻓﺎﻧﻲ ﺍﺳﺖ ﺍﺯ ﺭﺍﻩ ﮔﺬﺍﺷﺘ ِ‬
‫ﺫﺍﺗﻲﮔﺮﻱ ﺩﺭ ﺍﺳﻼﻡ ﺑﺎﻃﻨﻲﮔﺮ ِ‬
‫ﻫﻤﺎﻧﻨﺪﻫﺎﻱ ﺍﻳﻨﻬﺎ‪.‬‬
‫ﺳﺎﯾﺖ اﯾﻨﺘﺮﺗﯽ ﻧﯿﻠﮕﻮن‬ ‫‪www.nilgoon.org‬‬ ‫ﻣﺤﻤﺪ رﺿﺎ ﻧﯿﮑﻔﺮ‬
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‫ﺍﻳﻦ ﺑﺎﻃﻨﻲﮔﺮﻱ ﭘﺸﺘﻮﺍﻧﻪﻱ ﺍﺩﺑﻲ ﻋﻈﻴﻤﻲ ﺩﺍﺭﺩ‪ ،‬ﺯﺑﺎﻥ ﻭ ﻓﺮﻫﻨـﮓ ﺁﻏﺸـﺘﻪ ﺑـﻪ ﺁﻧﻨـﺪ‪ .‬ﭼﻨـﺎﻥ ﻓﻀـﺎ ﺍﺯ ﻣﻔﻬﻮﻣﻬـﺎ‪،‬‬
‫ﻧﻜﺘﻪﻫﺎ‪ ،‬ﺍﺷﺎﺭﺗﻬﺎ‪َ ،‬ﻣﹶﺜﻠﻬﺎ ﻭ ﺩﺍﺳﺘﺎﻧﻬﺎﻱ ﺁﻥ ﭘﺮ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﻓﻜﺮ ﻛﺮﺩﻥ ﺑﻲﻧﻴﺎﺯ ﻣﻲﺷﻮﺩ‪ ،‬ﻛﺎﻓﻲ ﺍﺳﺖ ﻓﺎﻝ ﺑﺰﻧﻲ‬
‫— ﻣﻬﻢ ﻧﻴﺴﺖ ﺍﺯ ﭼﻪ ﻛﺘـﺎﺑﻲ –‪ ،‬ﺗـﺎ ﺟـﻮﺍﺏ ﻫـﺮ ﭘﺮﺳﺸـﻲ ﺭﺍ ﺑﻴـﺎﺑﻲ‪ .‬ﺍﻳـﻦ ﺍﺩﺑﻴـﺎﺕ ﺯﻣﻴﻨـﻪﻱ ﻣﺸـﺘﺮﻛﻲ ﻣـﻲﺳـﺎﺯﺩ ﺗـﺎ‬
‫ﻢ ﺍﺩﻋـﺎﻳﻲ ﺭﺍ ﻛـﻪ‬
‫ﺳﻨﺖﮔﺮﺍﻳﺎﻥ ﻭ ﻧﻮﮔﺮﺍﻳﺎﻥ ﺩﻳﻨﻲ ﺑﺎ ﻭﺟﻮ ِﺩ ﺍﺧﺘﻼﻓﻬﺎﻳﺸﺎﻥ ﭼﻨـﺪﺍﻥ ﺍﺯ ﻫـﻢ ﺩﻭﺭ ﻧﮕﺮﺩﻧـﺪ‪ .‬ﭘﻠﻮﺭﺍﻟﻴﺴـ ِ‬
‫ﺑﺸﻜﺎﻓﻲ‪ ،‬ﻣﻲﺑﻴﻨﻲ ﻛﻪ ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﺟﺰ ﻫﻤﺎﻥ ﺍﻧﺪﻳﺸﻪﻱ ﻛﻬﻨﻪﻱ ﺗﻌﺎﺭﻑﺁﻣﻴ ِﺰ »ﮔـﻪ ﻣﻌﺘﻜـﻒ ﺩﻳـﺮﻡ ﻭ ﮔـﻪ ﺳـﺎﻛﻦ‬
‫ﻦ‬
‫ﻲ ﺣﻀـﻮ ِﺭ ﻓﻀﺎﺳـﺎﺯ ﻭ ﻫـﺪﺍﻳﺘﮕ ِﺮ ﻋﺮﻓـﺎﻥ ﺟـﺪﻱ ﻧﮕـﺮﻓﺘ ِ‬
‫ﻣﺴﺠﺪ« ﻳﺎ ﭼﻴﺰ ﺩﻳﮕـﺮﻱ ﺍﺯ ﺍﻳـﻦ ﺩﺳـﺖ‪ .‬ﻛـﺎﺭﻛﺮ ِﺩ ﻧﻬـﺎﻳ ِ‬
‫ﻙ‬
‫ﺖ ﺩﺭﺩﻧـﺎ ِ‬
‫ﻙ ﻣﻮﻗﻌﻴـ ِ‬
‫ﺍﻧﺪﻳﺸﻪ‪ ،‬ﺗﻴﺮﻩ ﻛﺮﺩ ِﻥ ﻣﻔﻬﻮﻣﻬﺎ ﻭ ﺩﺍﺩ ِﻥ ﺣﺴﻲ ﻧﺸـﺌﻪﻭﺍﺭ ﺍﺯ ﺑـﻲﻧﻴـﺎﺯﻱ ﺑـﻪ ﺑﺎﺯﺍﻧﺪﻳﺸـﻲ ﻭ ﺍﺩﺭﺍ ِ‬
‫ﺧﻄﻪﻱ ﻓﺮﻫﻨﮕﻲ ﭼﻪ ﺍﺯ ﻧﻈﺮ ﺍﺧﻼﻗﻲ‪ ،‬ﭼﻪ ﻣﻌﺮﻓﺘﻲ ﻭ ﭼﻪ ﺳﻴﺎﺳﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳﺖ‪.‬‬
‫ﺍﻧﺴﺎ ِﻥ ﺍﻳﻦ ِ‬
‫ﻲ ﺩﻳﺮﻳﻦ ﻫﺮ ﺁﻥ ﻛﺴﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﺍﺳﺘﻌﺪﺍ ِﺩ ﻓﻜـﺮ ﻛـﺮﺩﻥ ﺩﺍﺷـﺘﻪ ﺍﺳـﺖ‪.‬‬
‫ﺑﺎﻃﻨﻲﮔﺮﻱ ﺧﻮﺩﻓﺮﻳﺒ ِ‬
‫ﻢ َﻣﺠـﺎﺯﻱ ﺑـﺎ‬
‫ﻋﺎﻟﻤﻲ ﺩﺭﺳﺖ ﻛﺮﺩﻧﺪ ﭘﺮ ﻧﻘﺶ ﻭ ﻧﮕﺎﺭ‪ ،‬ﭘﺮ ﺍﺯ ﻧﻤﺎﺩﻫﺎﻱ ﺟﻨﺴﻲ‪ ،‬ﭘﺮ ﺍﺯ ﺷـﻮﺭ ﻭ ﻣﺴـﺘﻲ‪ .‬ﺩﺭ ﺍﻳـﻦ ﻋـﺎﻟ ِ‬
‫ﺶ ﻣﻔﺘﻲ ﻭ ﻣﺤﺘﺴﺐ ﺧﻨﺪﻳﺪﻧﺪ ﻭ ﺩﻟﺸﺎﻥ ﺭﺍ ﺧﻮﺵ ﻛﺮﺩﻧﺪ ﻛـﻪ ﺣﻘﻴﻘـﺖ ﺭﺍ ﻛﺸـﻒ‬
‫ﻣﻘﺪﺳﺎﻥ ﻫﻢﭘﻴﺎﻟﻪ ﺷﺪﻧﺪ‪ ،‬ﺑﻪ ﺭﻳ ِ‬
‫ﺡ ﺷـﻜﺎﻳﺖ‪،‬‬
‫ﻲ ﻃﺮﻳﻘﺖ ﺍﻳﻨﺎﻧﻨﺪ‪ .‬ﻋﺮﻓﺎﻥ ﺣﻮﺯﻩﻱ ُﻣﺠﺎﺯﻱ ﺭﺍ ﺍﻳﺠـﺎﺩ ﻛـﺮﺩ ﺑـﺮﺍﻱ ﻃـﺮ ِ‬
‫ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺩﺭﻧﻮﺭﺩﻧﺪﻩﻱ ﺣﻘﻴﻘ ِ‬
‫ﺑﺮﺍﻱ ﺑﻴﺎ ِﻥ ﺣﻴﺮﺕ ﻭ ﺍﻋﺘﺮﺍﺽ‪ .‬ﻣﻔﺘﻴﺎﻥ ﻧﻴﺰ ﺧﻮﺩ ﭘﺎ ﺩﺭ ﺍﻳﻦ ﺣﻮﺯﻩ ﻧﻬﺎﺩﻧﺪ ﻭ ﭘﻴﺸﻪﻱ ﺧﻮﻳﺶ ﺭﺍ ﺳُـﺨﺮﻩ ﻛﺮﺩﻧـﺪ‪ .‬ﺍﻳـﻦ‬
‫ﺣــﻮﺯﻩ ﺣــﻮﺯﻩﻱ ﺁﺷــﺘﻲ ﺷــﺪ ﻭ ﻓﻘــﺪﺍ ِﻥ ﺟــﺪﻳﺖ‪ .‬ﺑﻴــﺮﻭﻥ ﺍﺯ ﺁﻥ ﻫــﺮ ﻛــﺲ ﻛــﺎﺭ ﺧــﻮﺩ ﺭﺍ ﭘــﻴﺶ ﻣــﻲﺑــﺮﺩ‪ .‬ﺳــﺎﻏﺮ‬
‫ﻣﻲﺷﻜﺴﺘﻨﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﻲﺳﻮﺯﺍﻧﺪﻧﺪ‪ ،‬ﺯﺑﺎﻥ ﻣﻲﺑﺮﻳﺪﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﺩﺭ ﺍﻳﻦ ﺯﺍﻭﻳﻪ ﺟﻤﻊ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﻧﻐﻤﻪﻫـﺎﻱ ﻣﺴـﺘﺎﻧﻪ ﺳـﺮ‬
‫ﻣﻲﺩﺍﺩﻧﺪ ﻭ ﻋﻘﺪﻩﮔﺸﺎﻳﻲ ﻣﻲﻛﺮﺩﻧﺪ‪.‬‬
‫ﻲ ﻋﺮﻓﺎﻧﻲ ﺩﺭﻛﻲ ﺍﺯ ﺫﺍﺕ ﻋﺮﺿﻪ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﻫﻨﻮﺯ ﺣﻀﻮ ِﺭ ﺯﻧﺪﻩﺍﻱ ﺩﺍﺭﺩ‪ .‬ﺑﺮ ﺍﻳﻦ ﻣﺒﻨﺎ ﻣﻲﺗـﻮﺍﻥ‬
‫ﺧﻮﺩﻓﺮﻳﺒ ِ‬
‫ﻦ ﭘﻮﺷـﻴﺪﻩﺍﻱ ﺩﺍﻧﺴـﺖ ﻛـﻪ‬
‫ﻞ ﺁﻳـﻴﻦ ﺭﺍ ﺁﻥ ﺑـﺎﻃ ِ‬
‫ﺏ ﻇﺎﻫﺮﭘﺮﺳﺘﻲ ﮔﺬﺍﺷﺖ ﻭ ﺍﺻـ ِ‬
‫ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﻲﮔﺬﺭﺩ ﺑﻪ ﺣﺴﺎ ِ‬
‫ﺕ ﻓﺮﻳﺒﻜﺎﺭ ﺁﻣـﺎﺩﻩﻱ ﭘـﺬﻳﺮﻓﺘﻦ ﺍﻳـﻦ ﺳـﺨﻦ‬
‫ﻦ ﻛﺎﻫﻞ ﻣﺎ ﺯﻳﺮ ﻓﺸﺎ ِﺭ ﺁﻥ ﺍﺩﺑﻴﺎ ِ‬
‫ﻫﻴﭻ ﮔﺮﺩﻱ ﺑﺮ ﺁﺳﺘﺎﻧﺶ ﻧﻤﻲﻧﺸﻴﻨﺪ‪ .‬ﺫﻫ ِ‬
‫ﻦ ﻣﺴﺆﻭﻟﻴﺖ ﺍﺳﺖ ﻭ ﻓﻘﺪﺍ ِﻥ ﺗﻌﻬ ِﺪ ﺍﺧﻼﻗﻲ ﺑـﻪ‬
‫ﺍﺳﺖ‪ .‬ﻧﺘﻴﺠﻪ ﻛﺎﺭ ﻫﻤﭽﻨﺎﻧﻜﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﺎ ﺑﺴﻴﺎﺭ ﭘﻴﺶ ﺁﻣﺪﻩ ﻧﭙﺬﻳﺮﻓﺘ ِ‬
‫ﺁﻧﭽﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻤﺎﻧﻤﺎﻥ ﺟﺎﺭﻱ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳـﻦ ﺭﻭﺳـﺖ ﻛـﻪ ﺩﺭ ﻧﻮﺷـﺘﻪﻫـﺎﻱ ﺭﻭﺷـﻨﻔﻜﺮﺍ ِﻥ ﺩﻳﻨـﻲ ﺍﺛـﺮﻱ ﺍﺯ ﻳـﻚ‬
‫ﺖ ﺭﺳـﻤﻲ ﻭ‬
‫ﺏ ﻗﺮﺍﺋـ ِ‬
‫ﻲ ﺗﻜﺎﻥﺧﻮﺭﺩﻩ ﻧﻤﻲﺑﻴﻨـﻴﻢ‪ .‬ﺁﻧـﺎﻥ ﻫـﺮ ﭼـﻪ ﺭﺍ ﻛـﻪ ﺩﻓـﺎﻉﭘـﺬﻳﺮ ﻧﻴﺴـﺖ ﺑـﻪ ﺣﺴـﺎ ِ‬
‫ﻭﺟﺪﺍ ِﻥ ﺍﺧﻼﻗ ِ‬
‫ﻲ ﺩﺭﺍﻓﻜﻨـﺪ ِﻥ ﭘﺮﺳﺸـﻲ ﺍﺯ ﺍﻳـﻦ ﺩﺳـﺖ ﻧﻴﺴـﺘﻨﺪ ﻛـﻪ‪ :‬ﭘـﺲ ﺍﺯ‬
‫ﻗﺸﺮﻱﮔﺮﻱ ﻣﻲﮔﺬﺍﺭﻧﺪ ﻭ ﺩﺭ ﻣﻘﺎ ِﻡ ﺍﺧﻼﻗﻲ ﻭ ﻣﻌﺮﻓﺘـ ِ‬
‫ﻗﺘﻠﻬﺎﻱ ﺯﻧﺠﻴﺮﻩﺍﻱ ﺍﻳﻤﺎﻧﻤﺎﻥ ﺭﺍ ﭼﮕﻮﻧﻪ ﺗﻌﺮﻳـﻒ ﻛﻨـﻴﻢ ﻭ ﺩﺭ ﺷـﻬﺮﻱ ﻛـﻪ ﺍﻭﻳـﻦ ﻭﺟـﻮﺩ ﺩﺍﺭﺩ ﻧﻤﺎﺯﻣـﺎﻥ ﺭﺍ ﭼﮕﻮﻧـﻪ‬
‫ﺖ ﺭﺳـﻤﻲ ﻭ ﻗﺸـﺮﻱﮔـﺮﻱ‬
‫ﺏ ﻗﺮﺍﺋـ ِ‬
‫ﺑﺨﻮﺍﻧﻴﻢ؟ ﺁﻧﺎﻥ ﺑﺎ ﺧﻮﻧﺴﺮﺩﻱ ﺗﻤﺎﻡ ﻫﺮ ﭼﻪ ﺭﺍ ﻛـﻪ ﺩﻓـﺎﻉﭘـﺬﻳﺮ ﻧﻴﺴـﺖ ﺑـﻪ ﺣﺴـﺎ ِ‬
‫ﺕ ﻣـﺪﺭ ِﻥ ﻣﺴـﻴﺤﻲ‬
‫ﻣﻲﮔﺬﺍﺭﻧﺪ ﻭ ﺑﻪ ﺟﺎﻱ ﺑﺎﺯﻧﻤﻮﺩ ِﻥ ﺑﺤﺮﺍﻥ ﻭ ﺭﻳﺸﻪﻫﺎﻱ ﺁﻧﺎﻥ ﺑـﺎ ﺷـﺘﺎﺏ ﺍﻧﺪﻳﺸـﻪﻫـﺎﻳﻲ ﺭﺍ ﺍﺯ ﺍﻟﻬﻴـﺎ ِ‬
‫ﻱ ﺳﻨﺘﻲ ﻣﺨﻠﻮﻁ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻪ ﺧﻮﺭ ِﺩ ﺟﻮﺍﻧﺎﻥ ﻣﻲﺩﻫﻨﺪ ﺗـﺎ ﻧﭙﺮﺳـﻨﺪ ﻭ ﻧﻴﻨﺪﻳﺸـﻨﺪ‪ .‬ﺟﻨﮕـﻲ‬
‫ﺑﺮﻣﻲﮔﻴﺮﻧﺪ‪ ،‬ﺑﺎ ﺑﺎﻃﻨﻲﮔﺮ ِ‬
‫ﺕ ﺩﺭﻣﺎﻧﻲ ﺍﺳﺖ‪ .‬ﺷﻜﺴﺘﻪﺑﻨﺪﻱ ﻣﻲﻛﻨﻨﺪ ﻭ ﺯﺧﻤﻬﺎ‬
‫ﺟﺮﻳﺎﻥ ﺩﺍﺭﺩ ﻭ ﻛﺎﺭ ﺁﻧﺎﻥ ﺑﻪ ﺟﺎﻱ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺁﻥ ﻋﺮﺿ ٌﻪ ﺧﺪﻣﺎ ِ‬
‫ﺕ ﻧﻴﺮﻭﻱ ﺟﻨﮕﻲ ﻛﺎﺳﺘﻪ ﻧﺸﻮﺩ‪.‬‬
‫ﺭﺍ ﻣﻲﭘﻮﺷﺎﻧﻨﺪ ﺗﺎ ﻧﻔﺮﻱ ﺍﺯ ﻧﻔﺮﺍ ِ‬

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