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‫ﺟﻤﻌﻪ ‪ 5‬ﺗﺎ ﭘﻨﺠﺸﻨﺒﻪ‪ 11‬ﺗﻴﺮ ﻣﺎﻩ ‪1394‬ﺧﻮﺭﺷﻴﺪﻯ‬

‫ﺍﻣﺎ ﻣﻴﺰﺍﻥ ﺗﺎﺛﻴﺮﮔﺬﺍﺭﻯ ﺍﻳﺮﺍﻥ ﺑﺮ ﺳﻴﺎﺳﺖﻫﺎﻯ‬ ‫ﮔﺰﺍﺭﺵ ﺍﺧﺘﺼﺎﺻﻰ ﻛﻴﻬﺎﻥ ﻟﻨﺪﻥ ﺍﺯ ﻣﻘﺮ ﭘﺎﺭﻟﻤﺎﻥ ﺍﺭﻭﭘﺎ ﮔﺰﺍﺭﺵ ﻭﻳﮋﻩ‬ ‫ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ ﺧﺎﻧﻢ ﺟﻮﻟﻰ ﻭﺍﺭﺩ ﻧﻤﺎﻳﻨﺪﻩ‬
‫ﺩﻭﻟﺖ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭼﻨﺪﺍﻥ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﭼﺮﺍ‬ ‫ﭘﺎﺭﻟﻤﺎﻥ ﺍﺭﻭﭘﺎ ﺍﺯ ﺍﻧﮕﻠﺴﺘﺎﻥ ﻭ ﺁﻗﺎﻯ ﺗﻮﻧﻪ ِﻛﻼﻡ‬
‫ﻛﻪ ﺩﻳﭙﻠﻤﺎﺳﻰ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪ ﻧﻮﻋﻰ ﺁﻧﺘﻰﺗﺰ‬ ‫ﺳﻜﻮﻻﺭﻳﺴﻢ‪ ،‬ﺭﺍﻫﻜﺎﺭﻯ ﺑﺮﺍﻯ ﭘﻴﺸﺒﺮﺩ ﺻﻠﺢ‪،‬‬ ‫ﺍﺯ ﻛﺸﻮﺭ ﺍﺳﺘﻮﻧﻰ ﺩﺭ ﭘﻨﻞ ﺑﻪ ﻋﻨﻮﺍﻥ ﺳﺨﻨﺮﺍﻥ‬
‫ﺷﺮﻛﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﻳﮕﺮ ﺍﻋﻀﺎﻯ ﭘﻨﻞ ﺭﺍ ﺧﺎﻧﻢ‬
‫ﺳﻴﺎﺳﺖﻫﺎﻯ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺍﺳﺖ ‪.‬‬ ‫ﮔﻔﺘﮕﻮ ﻭ ﺁﺷﺘﻰ‬ ‫ﭘﺮﻭﻓﺴﻮﺭ ﻭﻟﻨﺘﻴﻨﺎ ﻛﻠﻤﺒﻮ ﺍﺯ ﺩﺍﻧﺸﻜﺪﻩ ﺍﺭﻭﭘﺎﻳﻰ‬
‫ﺩﺭﺍﻳﻦ ﺭﺍﺑﻄﻪ ﺧﺎﻧﻢ ﻭﺍﺭﺩ ﺍﺿﺎﻓﻪ ﻛﺮﺩ ﻛﻪ ﺭژﻳﻢ‬ ‫ﺭﻡ ﻭ ﺁﻗﺎﻳﺎﻥ ﺗﻮﻣﺎﺳﻮ ﻭﺭﺟﻴﻠﻰ ﺍﺯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ‬
‫ﺍﻳﺮﺍﻥ ﺛﺎﺑﺖ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍﺯ ﭘﺮﻧﺴﻴﭗﻫﺎﻯ‬ ‫ﺑﺮﻭﻛﺴﻞ‪ -‬ﺭﻭﺯ ﺳﻪ ﺷﻨﺒﻪ ‪ 23‬ژﻭﺋﻦ ﺑﻪ ﻣﻴﺰﺑﺎﻧﻰ ﺑﻨﻴﺎﺩ ﺩﻣﻮﻛﺮﺍﺳﻰ ﺍﺭﻭﭘﺎ‪ ،‬ﺩﺭ ﻣﻘﺮ ﭘﺎﺭﻟﻤﺎﻥ ﺍﺭﻭﭘﺎ ﻣﻴﺰﮔﺮﺩﻯ ﭘﻴﺮﺍﻣﻮﻥ‬ ‫ﺑﻨﻴﺎﺩ ﺩﻣﻮﻛﺮﺍﺳﻰ ﻭ ﺁﻗﺎﻯ ﻓﺮﻳﺪ ﺍﺳﻤﺎﻋﻴﻞﺯﺍﺩﻩ‬
‫ﺑﺎﻳﺴﺘﻪ ﭘﻴﺮﻭﻯ ﻧﻤﻰﻛﻨﺪ‪ .‬ﺍﻭ ﺍﻓﺰﻭﺩ ﺩﺭ ﺩﻳﺪﺍﺭ‬ ‫ﻧﻘﺶ ﺭﺍﻫﺒﺮﺩﻯ ﺳﻜﻮﻻﺭﻳﺴﻢ ﺩﺭ ﭘﻴﺶﺑﺮﺩ ﺻﻠﺢ‪ ،‬ﮔﻔﺘﮕﻮ ﻭ ﺁﺷﺘﻰ ﻣﻠﻰ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻯ ﻫﻤﺴﺎﻳﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺮﭘﺎ‬ ‫ﺍﺯ ﻛﺸﻮﺭ ﺟﻤﻬﻮﺭﻯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺗﺸﻜﻴﻞ‬
‫ﺍﺧﻴﺮ ﺑﺎ ﻫﻴﺌﺖ ﭘﺎﺭﻟﻤﺎﻧﻰ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ‬ ‫ﮔﺮﺩﻳﺪ‪.‬ﺍﻳﻦ ﺟﻠﺴﺎﺕ ﻛﻪ ﺑﺎ ﻫﺪﻑ ﺭﺍﻳﺰﻧﻰ ﺳﻴﺎﺳﻰ ﻭ ﺗﺎﺛﻴﺮﮔﺬﺍﺭﻯ ﺑﺮ ﺭﻭﻧﺪ ﺷﻜﻞﮔﻴﺮﻯ ﺳﺎﺧﺘﺎﺭ ﺳﻴﺎﺳﺖﻫﺎﻯ ﻣﻨﻄﻘﻪﺍﻯ‬
‫ﻧﮕﺮﺍﻧﻰ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﺴﺌﻠﻪ ﺣﻘﻮﻕ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﻪ ﺻﻮﺭﺕ ﻣﺘﺪﺍﻭﻡ ﺍﺯ ﺳﻮﻯ ﺍﻳﻦ ﻣﺮﻛﺰ ﺑﺮﮔﺰﺍﺭ ﻣﻰﮔﺮﺩﺩ‪ ،‬ﺍﻳﻦ ﺑﺎﺭ ﺑﻪ ﻃﻮﺭ ﻣﺴﺘﻤﺮ ﻭ ﻣﺘﻤﺮﻛﺰ ﺑﻪ ﻧﻘﺶ‬ ‫ﻣﻰﺩﺍﺩﻧﺪ‪.‬‬
‫ﺑﺸﺮ ﻭ ﺑﻪ ﻭﻳﮋﻩ ﺑﺎﺯﺩﺍﺷﺖ ﻧﺮ ﮔﺲ ﻣﺤﻤﺪﻯ‬ ‫ﺳﺎﺯﻧﺪﻩ ﻭ ﭘﺘﺎﻧﺴﻴﻞ ﻣﻮﺟﻮﺩ ﺩﺭ ﻣﺎﻫﻴﺖ ﺳﻜﻮﻻﺭﻳﺴﻢ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺑﺰﺍﺭﻯ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﺻﻠﺢ ﻭ ﺁﺷﺘﻰ ﻣﻠﻰ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺑﻪ‬
‫ﺍﺑﺮﺍﺯ ﺩﺍﺷﺘﻪ‪ ،‬ﺍﻣﺎ ﭘﺲ ﺍﺯ ﺑﺎﺯ ﮔﺸﺖ ﺍﻳﻦ ﻫﻴﺌﺖ‬ ‫ﺑﻨﻴﺎﺩ ﺩﻣﻮﻛﺮﺍﺳﻰ ﺍﺭﻭﭘﺎ‬
‫ﺗﻌﺒﻴﺮﻯ ﻏﻴﺮ ﻭﺍﻗﻌﻰ ﺍﺯ ﺍﻇﻬﺎﺭﺍﺕ ﻭﻯ ﺩﺭ‬ ‫ﻃﻮﺭ ﻭﻳﮋﻩ ﻫﻤﺴﺎﻳﮕﺎﻥ ﺷﺮﻗﻰ ﻭ ﺟﻨﻮﺑﻰ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺭﺍ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﺩﺍﺩ‪.‬‬ ‫ﻣﻮﺿﻮﻉ ﺍﺻﻠﻰ ﺍﻳﻦ ﻧﺸﺴﺖ ﻭ ﺗﺤﻘﻴﻘﺎﺕ‬
‫ﺭﻭﺯﻧﺎﻣﻪﻫﺎﻯ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺭژﻳﻢ ﺍﻳﺮﺍﻥ ﺑﻪ ﭼﺎپ‬ ‫ﻫﺪﻓﻤﻨﺪ ﺍﻳﻦ ﺟﻠﺴﻪ ﮔﺮﭼﻪ ﺑﺮ ﺭﻭﻯ‬
‫ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬ﺩﺭ ﺍﺻﻠﻰﺗﺮﻳﻦ ﺑﺤﺚ ﭘﻨﻞ ﺧﺎﻧﻢ‬ ‫ﺳﻜﻮﻻﺭﻳﺴﻢ ﺍﺯ ﺩﺭﻭﻥ ﺟﻮﺍﻣﻊ ﺍﺳﻼﻣﻰ‬ ‫ﺭﻳﺸﻪ ﺩﺭ ﺗﺒﻠﻴﻐﺎﺕ ﺷﻴﻌﻰ ﻣﻮﺭﺩ ﺣﻤﺎﻳﺖ ﺍﻳﺮﺍﻥ‬ ‫ﺩﻣﻮﻛﺮﺍﺕ ﻣﺴﻴﺤﻰ ﺍﺳﺘﻮﻧﻰ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ‪:‬‬ ‫ﺳﻜﻮﻻﺭﻳﺴﻢ ﺩﺭ ﺟﻤﻬﻮﺭﻯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬
‫ﭘﺮﻓﺴﻮﺭ ﻭﻟﺘﻴﻨﻮ ﻛﻠﻤﺒﻮ ﺑﻪ ﭘﺮﺳﺶﻫﺎﻯ ﺑﺮﺧﻰ ﺍﺯ‬ ‫ﺷﻜﻞ ﻣﻰﮔﻴﺮﺩ‬ ‫ﻭﺳﻠﻔﻰﻫﺎﻯ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﻋﺮﺑﺴﺘﺎﻥ ﻭ ﻛﺸﻮﺭﻫﺎﻯ‬ ‫ﺟﺪﺍﻳﻰ ﺩﻳﻦ ﺍﺯ ﺣﻜﻮﻣﺖ ﻭ ﺁﺯﺍﺩﻯ ﺍﻋﺘﻘﺎﺩ ﻫﺮ‬ ‫ﻣﺘﻤﺮﻛﺰ ﺑﻮﺩ ﺍﻣﺎ ﻧﻘﺶ ﻛﻠﻴﺪﻯ ﺍﻳﺮﺍﻥ ﺩﺭ ﺗﺎﺭﻳﺦ‬
‫ﺣﻀﺎﺭ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻧﻘﺶ ﺗﻔﻜﺮ ﻟﻴﺒﺮﺍﻝ ﺩﺭ ﺟﻮﺍﻣﻊ‬ ‫ﺩﻭ ﺍﺯ ﺿﺮﻭﺭﻳﺎﺕ ﺟﺎﻣﻌﻪﺍﻧﺪ ﻭ ﺍﻳﻦ ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻳﻪ‬ ‫ﺩﻳﺮﻳﻦ ﻭ ﻫﻢﭼﻨﻴﻦ ﺗﺤﻮﻻﺕ ﺍﺧﻴﺮ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬
‫ﺍﺳﻼﻣﻰ ﭘﺎﺳﺦ ﺩﺍﺩ‪ .‬ﻭﻯ ﻳﺎﺩﺁﻭﺭ ﺷﺪ ﻛﻪ ﺍﻳﻦ ﻧﻮﻉ‬ ‫ﺩﺭ ﺑﺨﺶ ﭘﻨﺞ ﺧﺎﻧﻢ ﭘﺮﻭﻓﺴﻮﺭ ﻭﻟﻨﺘﻴﻨﺎ ﻛﻠﻤﺒﻮ‬ ‫ﺣﻮﺯﻩ ﺧﻠﻴﺞ ﻓﺎﺭﺱ ﺩﺍﺭﺩ‪.‬‬ ‫ﻭﻣﻨﻄﻘﻪ ﻭ ﻫﻢﭼﻨﻴﻦ ﺍﺭﺗﺒﺎﻁ ﺗﻨﮕﺎﺗﻨﮓ ﻣﻴﺎﻥ‬
‫ﺗﻔﻜﺮﺍﺕ ﺍﺳﺎﺳﺎ ﺑﻪ ﺩﻟﻴﻞ ﺗﻔﺎﻭﺕﻫﺎﻯ ﺭﻳﺸﻪﺍﻯ‬ ‫ﺑﻪ ﺍﺭﺍﺋﻪ ﺳﺨﻨﺎﻧﻰ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺳﻜﻮﻻﺭﻳﺴﻢ‬ ‫ﺩﺭ ﺑﺨﺶ ﭼﻬﺎﺭﻡ ﺁﻗﺎﻯ ﻓﺮﻳﺖ ﺍﺳﻤﺎﻋﻴﻞﺯﺍﺩﻩ‬ ‫ﺣﺎﻛﻤﻴﺘﻰ ﺳﻜﻮﻻﺭ ﺍﻣﻜﺎﻥ ﭘﺬﻳﺮ ﺍﺳﺖ‪.‬‬ ‫ﺩﻭ ﻣﻠﺖ ﺟﺎﻳﮕﺎﻩ ﻭﻳﮋﻩﺍﻯ ﺑﺮﺍﻯ ﺍﻳﺮﺍﻥ ﺩﺭ ﺑﻄﻦ‬
‫ﺑﺎ ﻣﺬﻫﺐ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﻦ ﺟﻮﺍﻣﻊ ﺑﻪ ﺳﺨﺘﻰ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﻫﻤﺴﺎﻳﮕﺎﻥ ﺟﻨﻮﺑﻰ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺑﻪ ﺗﺎﺭﻳﺨﭽﻪ ﺳﻜﻮﻻﺭﻳﺴﻢ ﻭ ﺷﺮﺍﻳﻂ ﻛﻨﻮﻧﻰ‬ ‫ﻓﺠﺎﻳﻌﻰ ﻛﻪ ﺩﺭ ﻫﻤﺴﺎﻳﮕﻰﻣﺎﻥ ﺭﺥ ﻣﻰﺩﻫﺪ‬ ‫ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﻳﺠﺎﺩ ﻧﻤﻮﺩﻩ ﻛﻪ ﺑﺮﺭﺳﻰ ﺯﻭﺍﻳﺎﻯ‬
‫ﭘﺬﻳﺮﻓﺘﻪ ﻣﻰﺷﻮﻧﺪ ﻭ ﺁﻧﻬﺎ ﻫﻢ ﻛﻪ ﺗﺎ ﻛﻨﻮﻥ‬ ‫ﭘﺮﺩﺍﺧﺖ‪ .‬ﻭﻯ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺗﺎﻛﻴﺪ ﺑﺮ‬ ‫ﺣﺎﻛﻢ ﺑﺮ ﺟﺎﻣﻌﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺟﻤﻬﻮﺭﻯ‬ ‫ﺑﻰ ﺷﻚ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺩﻳﻦ ﺍﺳﺖ ﻭ ﭼﻪ‬ ‫ﺁﻥ ﺩﺭ ﺩﻳﭙﻠﻤﺎﺳﻰ ﻣﻨﻄﻘﻪﺍﻯ ﺍﻧﻜﺎﺭﻧﺎﭘﺬﻳﺮ‬
‫ﺷﺎﻧﺲ ﺣﻀﻮﺭ ﺩﺭ ﮔﻔﺘﻤﺎﻥﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ‬ ‫ﺳﻜﻮﻻﺭﻳﺴﻢ ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﻨﻬﺎ ﺭﺍﻫﻜﺎﺭ ﻣﻤﻜﻦ ﺁﻏﺎﺯ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻭﻟﻴﻦ ﺑﺨﺶ ﺍﺯ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ‬ ‫ﺑﺨﻮﺍﻫﻴﻢ ﻭ ﭼﻪ ﻧﺨﻮﺍﻫﻴﻢ ﻣﺎ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻓﺠﺎﻳﻊ‬
‫ﺩﺍﺷﺘﻪﺍﻧﺪ ﺑﻪ ﺩﻟﻴﻞ ﻧﺎﻫﻤﺎﻫﻨﮕﻰﻫﺎﻯ ﻣﻮﺟﻮﺩ ﻭ‬ ‫ﻧﻤﻮﺩ ﻭ ﺑﺎ ﻃﺮﺡ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻛﻪ ﺁﻳﺎ ﺳﻜﻮﻻﺭﻳﺴﻢ‬ ‫ﻛﻪ ﺩﺭ ﺍﺷﻐﺎﻝ ﻳﻚ ﻗﺪﺭﺕ ﺍﺭﻭﭘﺎﻳﻰ ) ﺭﻭﺳﻴﻪ‬ ‫ﺩﺭﮔﻴﺮ ﻫﺴﺘﻴﻢ ﺣﺘﻰ ﺩﺭ ﺍﻳﻦ ﭘﺎﺭﻟﻤﺎﻥ ﺧﻮﺍﺳﺘﻪ‬ ‫ﺍﺳﺖ‪.‬‬
‫ﻋﺪﻡ ﺑﺮ ﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ ﺑﺮﻧﺎﻣﻪ ﻣﻨﺎﺳﺐ ﻛﺎﺭﻯ ﺍﺯ‬ ‫ﺑﺨﺸﻰ ﺍﺯ ﺑﺮﻧﺎﻣﻪ ﺩﻧﻴﺎﻯ ﺍﺳﻼﻡ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻳﺎ‬ ‫ﺗﺰﺍﺭﻯ( ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﺩﺭ ﺳﺎﻝ ‪ 1918‬ﺗﺠﺮﺑﻪ‬ ‫ﻭ ﻧﺎﺧﻮﺍﺳﺘﻪ ﺗﺒﻌﺎﺕ ﺍﻳﻦ ﻣﻌﻀﻞ ﻓﺮﺍﻣﻨﻄﻘﻪﺍﻯ‬ ‫ﺧﺎﻧﻢ ﻭﺍﺭﺩ )‪ (Ward‬ﺑﻪ ﻋﻨﻮﺍﻥ ﺳﺨﻨﺮﺍﻥ ﺍﻭﻝ‬
‫ﻧﻪ‪ ،‬ﺑﺮ ﻧﻴﺎﺯ ﮔﺬﺍﺭ ﻭ ﺭﻭﺷﻨﮕﺮﻯ ﺍﺯ ﺩﺭﻭﻥ ﺳﺎﺧﺘﺎﺭ‬ ‫ﺟﻤﻬﻮﺭﻳﺖ ﺭﺍ ﺩﺭ ﻛﺎﺭﻧﺎﻣﻪ ﺧﻮﺩ ﺛﺒﺖ ﻛﺮﺩﻩ ﻭ‬ ‫ﺑﺤﺚ ﺭﺍ ﺑﺎ ﺗﺎﻛﻴﺪ ﺑﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺁﻏﺎﺯ ﻛﺮﺩ‬
‫ﭘﻴﺶ ﻧﺒﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﭘﻴﺶﺗﺮ ﺍﺯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻛﺸﻮﺭﻫﺎﻯ ﺍﺭﻭﭘﺎﻳﻰ ﺣﻖ‬ ‫ﮔﺮﻳﺒﺎﻧﮕﻴﺮ ﻣﺎﺳﺖ‪.‬‬ ‫ﻛﻪ‪ :‬ﻫﺮ ﭼﻨﺪ ﻣﻦ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻜﻰ ﺍﺯ ﺍﻋﻀﺎﻯ‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺑﺎ ﻃﺮﺡ ﻣﻮﺿﻮﻋﻰ ﺍﺯ ﺳﻮﻯ‬ ‫ﺟﻮﺍﻣﻊ ﻣﺴﻠﻤﺎﻥ ﺗﺎﻛﻴﺪ ﻛﺮﺩ‪.‬‬ ‫ﺭﺍﻯ ﻭ ﻛﺎﻧﺪﻳﺪ ﺷﺪﻥ ﺭﺍ ﺑﺮﺍﻯ ﺯﻧﺎﻥ ﺑﻪ ﺭﺳﻤﻴﺖ‬ ‫ﻣﺎ ﺑﺮﺍﻯ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺧﺸﻮﻧﺖ ﻭ ﺑﻨﻴﺎﺩﮔﺮﺍﻳﻰ‬ ‫ﭘﺎﺭﻟﻤﺎﻥ ﺍﺭﻭﭘﺎ ﺗﺨﺼﺺ ﻭﻳﮋﻩﺍﻯ ﺩﺭ ﻣﺴﺎﺋﻞ‬
‫ﺧﺒﺮﻧﮕﺎﺭ ﻛﻴﻬﺎﻥ ﻟﻨﺪﻥ ﻣﺒﻨﻰ ﺑﺮ ﻻﺯﻣﻪ ﺗﻘﻮﻳﺖ‬ ‫ﺧﺎﻧﻢ ﻛﻠﻤﺒﻮ ﺩﺭ ﺍﺩﺍﻣﻪ ﺟﺎﻣﻌﻪ ﺗﻮﻧﺲ ﺭﺍ ﻣﺘﻔﺎﻭﺕ‬ ‫ﻧﻴﺎﺯﻣﻨﺪ ﺍﻳﺠﺎﺩ ﻳﻚ ﺗﻮﺍﺯﻥ ﻫﺴﺘﻴﻢ‪ .‬ﺍﻣﺮﻭﺯﻩ‬ ‫ﺍﻣﻨﻴﺘﻰ ﻭ ﺭﻭﺍﺑﻂ ﺧﺎﺭﺟﻰ ﻧﺪﺍﺭﻡ ﺍﻣﺎ ﺑﻪ ﻋﻨﻮﺍﻥ‬
‫ﻭ ﭘﺸﺘﻴﺒﺎﻧﻰ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺍﺯ ﺟﺮﻳﺎﻧﺎﺕ ﺳﻜﻮﻻﺭ‬ ‫ﺑﺎ ﺩﻳﮕﺮ ﺟﻮﺍﻣﻌﻰ ﻛﻪ ﺩﺳﺘﺨﻮﺵ ﺗﻐﻴﻴﺮﺍﺕ ﻣﻮﺳﻮﻡ‬ ‫ﺷﻨﺎﺧﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﻃﺮﻳﻖ ﺷﺒﻜﻪﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺗﺒﻠﻴﻐﺎﺕ‬ ‫ﺷﺨﺼﻰ ﻛﻪ ﺳﺎﻝﻫﺎ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺣﻘﻮﻕ ﺑﺸﺮ‬
‫ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﻨﻬﺎ ﺭﺍﻫﻜﺎﺭ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺗﻨﺎﺯﻋﺎﺕ ﻗﻮﻣﻰ‬ ‫ﺑﻪ ﺑﻬﺎﺭ ﻋﺮﺑﻰ ﺷﺪﻧﺪ ﺩﺍﻧﺴﺖ ﻭ ﮔﻔﺖ ﺑﺮ ﺧﻼﻑ‬ ‫ﺑﻪ ﮔﻔﺘﻪ ﻭﻯ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺩﻭﻟﺖ‬ ‫ﺑﻨﻴﺎﺩﮔﺮﺍﻳﺎﻧﻪ ﺁﻥﭼﻨﺎﻥ ﮔﺴﺘﺮﺩﻩ ﺷﺪﻩ ﻛﻪ ﻫﻴﭻ‬ ‫ﻓﻌﺎﻝ ﺑﻮﺩﻩ ﺑﺮ ﺍﻳﻦ ﺍﻣﺮ ﻭﺍﻗﻔﻢ ﻛﻪ ﻣﻨﺎﻇﺮﻩ ﺑﺮ‬
‫ﻭ ﻣﺬﻫﺒﻰ ﻭ ﻧﻴﺎﺯ ﻣﺒﺮﻡ ﺗﺤﻮﻝ ﺩﺭ ﺳﺎﺧﺘﺎﺭﻫﺎﻯ‬ ‫ﻣﺼﺮ‪ ،‬ﺭﻳﺸﻪﻫﺎﻯ ﺣﺎﻛﻤﻴﺖ ﺳﻜﻮﻻﺭ ﺩﺭ ﺗﻮﻧﺲ ﺑﻪ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﺒﺎﺭﺯﻩﺍﻯ ﺳﺮﺳﺨﺘﺎﻧﻪ ﺭﺍ ﺑﺎ ﺭﺷﺪ‬ ‫ﻛﺲ ﺍﺯ ﺍﻳﻦ ﺭﻭﻧﺪ ﺩﺭ ﺍﻣﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺑﻪ ﺗﺎﺯﮔﻰ‬ ‫ﺳﺮ ﻣﺴﺎﺋﻞ ﺍﻣﻨﻴﺘﻰ ﻭ ﺳﻴﺎﺳﺖﻫﺎﻯ ﻣﻨﻄﻘﻪﺍﻯ‬
‫ﺟﻮﺍﻣﻌﻰ ﻧﻈﻴﺮ ﺍﻳﺮﺍﻥ ﻭ ﻧﻬﺎﺩﻳﻨﻪ ﺷﺪﻥ‬ ‫ﺍﻭﺍﻳﻞ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﺑﺎﺯ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﺳﻜﻮﻻﺭﻳﺴﻢ‬ ‫ﺑﻨﻴﺎﺩﮔﺮﺍﻳﻰ ﺩﺭ ﺩﺳﺘﻮﺭ ﻛﺎﺭ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ‬ ‫ﺩﺭ ﺑﺮﺭﺳﻰ ﺗﻮﻳﻴﺘﺮ ﻣﺎ ﺷﺎﻫﺪ ﻭﺟﻮﺩ ﺑﻴﺶ ﺍﺯ‬ ‫ﻣﻌﻤﻮﻻ ﺑﻪ ﻣﺘﺨﺼﻴﺼﻴﻦ ﺍﻣﻮﺭ ﻧﻈﺎﻣﻰ ﺳﭙﺮﺩﻩ‬
‫ﺍﺭﺯﺵﻫﺎﻯ ﺳﻜﻮﻻﺭ ﻫﻤﺨﻮﺍﻥ‪ ،‬ﭘﻠﻮﺭﺍﻟﻴﺴﻢ ﻭ‬ ‫ﺩﺭ ﻧﺺ ﺻﺮﻳﺢ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﺗﻮﻧﺲ ﻣﻐﺎﻳﺮﺗﻰ‬ ‫‪ ،‬ﺩﻭﻟﺘﻰ ﻛﻪ ﺍﺯ ﺳﻮﻯ ﻫﻤﺴﺎﻳﻪ ﺷﻤﺎﻟﻰ ﻭ‬ ‫ﭼﻬﻞ ﻫﺰﺍﺭ ﺣﺴﺎﺏ ﻛﺎﺭﺑﺮﻯ ﻣﺘﻌﻠﻖ ﺑﻪ ﺩﺍﻋﺶ‬ ‫ﻣﻰﺷﻮﺩ ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻧﻤﺎﻳﻨﺪﻩ ﻣﻨﺘﺨﺐ‬
‫ﺩﻣﻮﻛﺮﺍﺳﻰ ﭘﺎﻳﺪﺍﺭ ﺑﺤﺚ ﻳﻚ ﺑﺎﺭ ﺩﻳﮕﺮ ﺣﻮﻝ‬ ‫ﺑﺎ ﺍﺳﻼﻡ ﻧﺪﺍﺭﺩ ﭼﺮﺍ ﻛﻪ ﺧﻮﺍﻧﺸﻰ ﻣﺘﻔﺎﻭﺕ ﻭ‬ ‫ﺟﻨﻮﺑﻰﺍﺵ ﻣﺪﺍﻡ ﺩﺭ ﺗﻬﺪﻳﺪ ﺍﺳﺖ‪ ،‬ﻭ ﺍﺯ ﺳﻮﻯ‬ ‫ﺷﺪﻳﻢ ‪.‬ﺍﻳﻦ ﺁﻣﺎﺭ ﺣﺘﻰ ﺗﺎ ﺩﻭ ﺑﺮﺍﺑﺮ ﺗﺨﻤﻴﻦ ﺯﺩﻩ‬ ‫ﻣﺮﺩﻡ ﺩﺭ ﭘﺎﺭﻟﻤﺎﻥ ﺍﺯ ﺍﺑﺘﺪﺍ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻢ‬
‫ﻫﻤﺨﻮﺍﻥ ﺍﺯ ﺳﻜﻮﻻﺭﻳﺴﻢ ﺩﺭ ﺷﻜﻞﮔﻴﺮﻯ ﺍﻳﻦ‬ ‫ﺩﻳﮕﺮ ﺷﺎﻫﺪ ﺗﺮﻭﻳﺞ ﺍﻧﺪﻳﺸﻪﻫﺎﻯ ﺑﻨﻴﺎﺩﮔﺮﺍﻳﺎﻧﻪ‬ ‫ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻓﻌﺎﻝ ﺑﺎﺷﻢ ﺗﺎ ﺑﻪ ﺩﻳﺪﮔﺎﻫﻰ‬
‫ﻣﺤﻮﺭ ﺍﻳﺮﺍﻥ ﺁﻏﺎﺯ ﺷﺪ‪.‬‬ ‫ﮔﻔﺘﻤﺎﻥ ﺑﻪ ﺛﻤﺮ ﻧﺸﺴﺘﻪ ﻛﻪ ﺑﺎ ﺍﺭﺯﺵﻫﺎﻯ‬ ‫ﺍﺯ ﺳﻮﻯ ﺑﻨﻴﺎﺩﻫﺎﻯ ﺑﻪ ﺍﺻﻄﻼﺡ ﺧﻴﺮﻳﻪ ﻣﻮﺭﺩ‬ ‫ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﻣﺘﻔﺎﻭﺕ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺭﺍﺋﻪ ﺩﻫﻢ ﭼﺮﺍ‬
‫ﺧﺎﻧﻢ ﻛﻠﻤﺒﻮ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺸﺎﻭﺭ ﺍﺭﺷﺪ ﺑﻨﻴﺎﺩ‬ ‫ﺣﻤﺎﻳﺖ ﻋﺮﺑﺴﺘﺎﻥ ﻭ ﻛﺸﻮﺭﻫﺎﻯ ﺣﻮﺯﻩ ﺧﻠﻴﺞ‬ ‫ﻣﺎ ﺍﺯ ﻫﻤﻜﺎﺭﺍﻧﻤﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺟﻮﻳﺎ ﺷﺪﻳﻢ‬ ‫ﻛﻪ ﻣﻌﺘﻘﺪﻡ ﻛﻪ ﻫﺮﭼﻪ ﻣﻨﺎﻇﺮﻩ ﻏﻨﻰﺗﺮ ﺑﺎﺷﺪ‬
‫ﺩﻣﻮﻛﺮﺍﺳﻰ ﺍﺭﻭﭘﺎ ﺩﺭ ﺗﻮﺿﻴﺢ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﺮ‬ ‫ﺍﺳﻼﻣﻰ ﻭ ﺍﻋﺘﻘﺎﺩﻯ ﺟﺎﻣﻌﻪ ﻫﻤﺨﻮﺍﻥ ﺍﺳﺖ‪.‬‬ ‫ﻛﻪ ﭼﺮﺍ ﺗﻮﻳﻴﺘﺮ ﺍﺟﺎﺯﻩ ﻣﻰﺩﻫﺪ ﭼﻨﻴﻦ ﺍﺗﻔﺎﻗﻰ‬ ‫ﮔﻔﺘﻤﺎﻥ ﻭﺳﻴﻊﺗﺮﻯ ﺷﻜﻞ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻭ‬
‫ﻻﺯﻣﻪ ﺍﻳﻨﻜﻪ ﺍﺳﻼﻡ ﺑﻪ ﻋﻨﻮﺍﻥ ﺩﻳﻦ ﺟﻮﺍﻣﻊ‬ ‫ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﻗﻮﺍﻧﻴﻦ ﺗﻮﻧﺲ ﭼﻨﺪﻫﻤﺴﺮﻯ ﺭﺍ‬ ‫]ﻓﺎﺭﺱ[ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪.‬‬ ‫ﺑﻴﻔﺘﺪ؟ ﭼﻨﺪ ﺻﺪ ﺣﺴﺎﺏ ﺑﺴﺘﻪ ﻣﻰﺷﻮﻧﺪ‬ ‫ﺷﺎﻧﺲ ﺗﻜﺮﺍﺭ ﭘﻴﺶﺩﺍﻭﺭﻯﻫﺎ ﻭ ﺍﺷﺘﺒﺎﻫﺎﺕ‬
‫ﺍﺳﻼﻣﻰ ﻧﻴﺎﺯﻣﻨﺪ ﺩﻭﺭﻩ ﺭﻭﺷﻨﮕﺮﻯ ﺧﻮﺩ ﺍﺳﺖ‬ ‫ﻣﻨﻊ ﻣﻰﻛﻨﺪ ﺍﻣﺎ ﻧﻪ ﺑﺮ ﭘﺎﻳﻪ ﺍﺭﺯﺵﻫﺎﻯ ﻏﺮﺑﻰ‬ ‫ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎ ﺩﻭﻟﺖ ﺁﺫﺭ ﺑﺎﻳﺠﺎﻥ ﺑﺎ ﺍﻳﺠﺎﺩ‬ ‫ﻭ ﺑﻼﻓﺎﺻﻠﻪ ﭼﻨﺪ ﺻﺪ ﺣﺴﺎﺏ ﺩﻳﮕﺮ ﺍﺯ ﺳﻮﻯ‬ ‫ﮔﺬﺷﺘﻪ ﻛﻤﺘﺮ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺑﻪ ﺍﺑﺰﺍﺭﻯ ﻛﺎﺭﺁﺗﺮ‬
‫ﺗﺄﻛﻴﺪ ﻛﺮﺩ ﻛﻪ ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﻧﻘﺎﻁ ﻣﺨﺘﻠﻒ ﺑﺎ‬ ‫ﺑﻠﻜﻪ ﺑﺮ ﭘﺎﻳﻪ ﺗﻌﺒﻴﺮ ﻭ ﺧﻮﺍﻧﺶ ﻣﺘﻔﺎﻭﺕ ﺍﺳﻼﻡ‬ ‫ﺍﺷﺘﻐﺎﻝ ﺭﻭﺯﺍﻓﺰﻭﻥ ﻭ ﺍﺧﺮﺍﺝ ﻭ ﻣﻨﻊ ﺑﻨﻴﺎﺩﻫﺎﻯ‬ ‫ﻣﺒﻠﻐﻴﻦ ﺩﺍﻋﺶ ﺩﺭ ﺗﻮﻳﻴﺘﺮ ﺍﻳﺠﺎﺩ ﻣﻰﮔﺮﺩﺩ ﻭ ﺁﻧﻬﺎ‬
‫ﺳﺮﻋﺖ ﻭ ﺷﺪﺕ ﻣﺘﻔﺎﻭﺗﻰ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ ﻭ‬ ‫ﺩﺭ ﺗﻮﻧﺲ ﺍﻣﺎ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮ ﻣﺜﻼ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﺧﻴﺮﻳﻪ ﻭﻫﺎﺑﻰ ﻭ ﻣﺤﺪﻭﺩ ﻛﺮﺩﻥ ﺗﺤﺮﻛﺎﺕ‬ ‫ﺑﻪ ﺗﺒﻠﻴﻐﺎﺕ ﺑﻨﻴﺎﺩﮔﺮﺍﻳﺎﻧﻪ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣﻰﺩﻫﻨﺪ‪.‬‬ ‫ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﺻﻠﺢ ﺩﺳﺖ ﺧﻮﺍﻫﻴﻢ ﻳﺎﻓﺖ‪.‬‬
‫ﺟﺎﻣﻌﻪ ﺍﻳﺮﺍﻥ ﺩﺭ ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﺣﻜﻮﻣﺖ ﺭﺍ ﺑﻪ‬ ‫ﺳﻬﻢ ﺍﺭﺙ ﻫﻤﺎﻥ ﺳﻨﺖ ﺍﺳﻼﻣﻰ ﺭﺍﻳﺞ ﺩﺭ ﺗﻤﺎﻡ‬ ‫ﺗﻨﺪﺭﻭﻯ ﺷﻴﻌﻰ ﻭ ﻣﻨﻊ ﻛﺎﻣﻞ ﺟﺮﻳﺎﻥ ﻣﺬﻫﺒﻰ‬ ‫ﺗﻮﻳﻴﺘﺮ ﺑﻪ ﻧﺤﻮﻯ ﺩﺭ ﺍﻳﻦ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺭﺳﺎﻧﻪ‬
‫ﻃﻮﺭ ﻣﺪﺍﻭﻡ ﺑﺎ ﭼﺎﻟﺶﻫﺎﻳﻰ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺭﻭﺑﺮﻭ‬ ‫ﻓﺘﺢﺍﷲ ﮔﻠﻮﻟﻦ ﺗﻮﺍﻧﺴﺘﻪ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﺮ ﻣﻌﻀﻼﺕ‬ ‫ﻭ ﺷﺒﻜﻪﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺴﺌﻮﻝ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺭﺍﻩ‬ ‫ﻣﺸﻜﻼﺕ ﺩﺭ ﻫﻤﺴﺎﻳﮕﻰ ﺍﺭﻭﭘﺎ‬
‫ﻛﺸﻮﺭﻫﺎﻯ ﺍﺳﻼﻣﻰ ﺍﺟﺮﺍ ﻣﻰﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﻫﻤﺴﺎﻳﮕﻰ ﺍﺭﻭﭘﺎ ﻣﺸﻜﻼﺕ ﺑﻪ ﻃﻮﺭ‬
‫ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺑﻪ ﻋﻘﻴﺪﻩ ﻭﻯ‪ ،‬ﻣﺮﺍﻛﺶ ﻫﻢ ﻳﻜﻰ ﺩﻳﮕﺮ ﺍﺯ‬ ‫ﺍﻣﻨﻴﺘﻰ ﺧﻮﺩ ﻓﺎﺋﻖ ﺁﻳﺪ‪.‬‬ ‫ﭼﺎﺭﻩ ﺩﺭ ﻛﺠﺎﺳﺖ؟‬ ‫ﺭﻭﺯﺍﻓﺰﻭﻥ ﺩﺭ ﺣﺎﻝ ﺷﻜﻞﮔﻴﺮﻯ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﺼﺮ‪،‬‬
‫ﻭﻯ ﺍﻓﺰﻭﺩ ﺭﻭﻳﻜﺮﺩ ﺍﺳﻼﻡ ﺑﺎ ﺁﺯﺍﺩﻯﻫﺎﻯ‬ ‫ﻛﺸﻮﺭﻫﺎﻯ ﺍﺳﻼﻣﻰ ﺍﺳﺖ ﻛﻪ ﺧﺼﻮﺻﻴﺖ ﺑﺎﺭﺯﻯ‬ ‫ﻣﺪﻝ ﺳﻜﻮﻻﺭ ﺁﺫﺭ ﺑﺎﻳﺠﺎﻥ ﻣﻰﺗﻮﺍﻧﺪ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺩﺭ ﺍﻧﺘﻬﺎ ﺁﻗﺎﻯ ِﻛﻼﻡ ﺑﻪ ﮔﺮﺩﻫﻤﺎﻳﻰ ﺍﺧﻴﺮ‬ ‫ﺍﻭﻛﺮﺍﻳﻦ‪ ،‬ﻟﻴﺒﻰ‪ ،‬ﺗﺮﻛﻴﻪ‪ ،‬ﺳﻮﺭﻳﻪ‪ ،‬ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﻭ‬
‫ﺑﻨﻴﺎﺩﻯ ﻭ ﺑﺎ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍﺻﻮﻝ ﺣﻘﻮﻕ ﺑﺸﺮ‬ ‫ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﺩ ﻭ ﻧﻤﻮﻧﻪﺍﻯ ﺍﺯ ﺳﻜﻮﻻﺭﻳﺴﻢ‬ ‫ﻳﻚ ﺍﺷﻞ ﻭ ﺑﺮﻧﺎﻣﻪ ﻛﺎﺭﻯ ﺩﺭ ﺩﺳﺘﻮﺭ ﻛﺎﺭ ﺩﻳﮕﺮ‬ ‫ﺳﺎﺯﻣﺎﻥ ﻣﺠﺎﻫﺪﻳﻦ ﺩﺭ ﭘﺎﺭﻳﺲ ﻭ ﻃﺮﺡ ﺍﻳﻦ‬ ‫ﻓﺮﺍﺗﺮ ﺍﺯ ﺁﻥ ﻣﺎ ﺷﺎﻫﺪ ﺩﺷﻤﻨﻰﻫﺎﻳﻰ ﻫﺴﺘﻴﻢ‬
‫ﺑﻪ ﺁﻥ ﻧﻮﻋﻰ ﻛﻪ ﻣﺎ ﭘﺬﻳﺮﻓﺘﻪﺍﻳﻢ ﻣﺘﻐﻴﺮ ﺍﺳﺖ‪.‬‬ ‫ﻫﻢﺧﻮﺍﻥ ﺑﺎ ﺍﺟﺘﻤﺎﻉ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺩﺳﺘﻮﺭ ﻛﺎﺭﺵ‬ ‫ﻛﺸﻮﺭﻫﺎﻳﻰ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﻛﻪ ﺑﺎ ﻣﻌﻀﻼﺗﻰ ﺍﻳﻦ‬ ‫ﺳﺎﺯﻣﺎﻥ ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﻳﻚ ﺣﺎﻛﻤﻴﺖ ﺳﻜﻮﻻﺭ‬ ‫ﻛﻪ ﻧﺘﻴﺠﻪ ﺩﺭﮔﻴﺮﻯﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ‪ ،‬ﻣﺬﻫﺒﻰ‪،‬‬
‫ﺍﻣﺎ ﺟﻮﺍﻣﻊ ﺍﺳﻼﻣﻰ ﺑﺎ ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺗﺎ‬ ‫ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ﻛﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺷﻨﺎﺧﺘﻰ‬ ‫ﻭ ﮔﺎﻩ ﺣﺘﻰ ﺑﺎ ﺍﻧﮕﻴﺰﻩﻫﺎﻯ ﺍﻗﺘﺼﺎﺩﻯ ﺍﺳﺖ‪.‬‬
‫ﺍﻣﺮﻭﺯ ﺭﻓﺘﻪ ﺭﻓﺘﻪ ﺑﺨﺶﻫﺎﻯ ﻋﻈﻴﻤﻰ ﺍﺯ ﺍﻳﻦ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﭼﻨﻴﻦ ﺭﻭﺑﺮﻭ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﻛﻪ ﺍﺯ ﻣﺎﻫﻴﺖ ﻣﺬﻫﺒﻰ ﺍﻳﻦ ﺳﺎﺯﻣﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‬ ‫ﺍﻳﻦ ﻫﻤﻪ ﭘﻴﺎﻣﺪﻯ ﺟﺰ ﺭﻧﺞ ﺍﻧﺴﺎﻥﻫﺎ ﺗﺎ ﺍﻣﺮﻭﺯ‬
‫ﺍﺭﺯﺵﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ ﻭ ﻏﻴﺮﺩﻳﻨﻰ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻰ ﻣﺮﺍﻛﺶ ﺑﻪ ﻃﻮﺭ ﺻﺮﻳﺢ ﺍﺯ‬ ‫ﺟﻤﻬﻮﺭﻯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻧﻤﻮﻧﻪ‬ ‫ﺗﻌﺠﺐ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺣﺎﺿﺮ ﺩﺭ ﺟﻤﻊ ﺭﺍ ﺑﺮ ﺍﻧﮕﻴﺨﺖ‪.‬‬ ‫ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﺑﻰ ﺷﻚ ﻧﺰﺍﻉ ﺗﻨﻬﺎ ﺭﺍﻫﻜﺎﺭ‬
‫ﻭﻯ ﺑﺎ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ ﺷﻜﻞﮔﻴﺮﻯ ﻓﺮﻫﻨﮓ‬ ‫ﺳﻜﻮﻻﺭﻳﺴﻢ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺼﺪﺭ ﻗﺎﻧﻮﻥ ﻳﺎﺩ ﻧﺸﺪﻩ‬ ‫ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﺩﺭ ﻣﻨﻄﻘﻪ ﻛﻪ ﺍﺯ ﻳﻚ ﺳﻮ‬ ‫ﻭ ﺑﻬﺘﺮﻳﻦ ﺭﻭﻳﻪ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﺍﻳﻦ ﻣﺸﻜﻼﺕ‬
‫ﻓﺮﺩﻳّﺖ ﻭ ﻓﺮﺩﮔﺮﺍﻳﻰ ﺑﻪ ﻃﻮﺭ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﻭ‬ ‫ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﻓﺮﻫﻨﮓ ﻭ ﻫﻮﻳﺖ ﻣﺮﺍﻛﺸﻰ‬ ‫ﺗﻨﻬﺎ ﻛﺸﻮﺭ ﻣﺴﻠﻤﺎﻥ ﺑﺎ ﺍﺭﺗﺒﺎﻁ ﺑﺴﻴﺎﺭ ﻧﺰﺩﻳﻚ‬ ‫ﻣﺬﻫﺒﻰﻫﺎﻯ ﺗﻨﺪﺭﻭ ﺩﺭ ﺟﻤﻬﻮﺭﻯ‬
‫ﺣﺘﻰ ﺩﺭ ﺑﻨﻴﺎﺩﮔﺮﺍﺗﺮﻳﻦ ﺟﻮﺍﻣﻊ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ‬ ‫ﻧﻮﻋﻰ ﺗﻤﺎﻳﺰ ﺭﺍ ﺩﺭ ﭼﮕﻮﻧﮕﻰ ﺍﺟﺮﺍﻯ ﻫﻨﺠﺎﺭﻫﺎ‬ ‫ﺑﺎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻪ ﺷﻤﺎﺭ ﻣﻰﺁﻳﺪ ﻭ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﻣﻨﻄﻘﻪﺍﻯ ﻧﻴﺴﺖ‪.‬‬
‫ﻛﻪ ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﻣﺪﻝﻫﺎﻯ ﻣﺘﻔﺎﻭﺗﻰ ﺍﺯ‬ ‫ﻭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻧﺎﻫﻨﺠﺎﺭﻯﻫﺎ ﺩﺭ ﺩﺳﺘﻮﺭ ﻛﺎﺭ ﻗﺮﺍﺭ‬ ‫ﺟﺰ ﻛﺸﻮﺭﻫﺎﻯ ﻣﺸﺘﺮﻙﺍﻟﻤﻨﺎﻓﻊ ﺷﻮﺭﻭﻯ ﺳﺎﺑﻖ‬ ‫ﺟﺪﺍﻝ ﻣﻴﺎﻥ ﺗﻔﻜﺮﺍﺕ ﺑﻮﻣﻰ ﺑﺎ ﺍﻧﺪﻳﺸﻪ‬
‫ﺍﺳﻼﻡ ﺑﺮ ﭘﺎﻳﻪ ﻫﻮﻳﺖﻫﺎﻯ ﻣﺮﺩﻡ ﻫﺮ ﺳﺮﺯﻣﻴﻦ‬ ‫ﮔﺮﻓﺘﻪ‪ .‬ﺩﺭ ﻣﺮﺍﻛﺶ ﻫﻮﻳﺖ ﻋﺮﺏ‪ ،‬ﺑﺮﺑﺮ‪ ،‬ﺍﺳﻼﻣﻰ‪،‬‬ ‫ﺍﺳﺖ ﻭ ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺑﺎ ﻋﻀﻮﻳﺖ ﺩﺭ ﻧﺎﺗﻮ ﻭ‬ ‫ﺍﻣﺎ ﺩﺭ ﺑﺨﺶ ﺳﻮﻡ ﺁﻗﺎﻯ ﺗﻮﻣﺎﺳﻮ ﻭﺭﺟﻴﻠﻰ ﺑﻪ‬ ‫ﺟﻬﺎﻧﻰ‪ ،‬ﻧﺰﺍﻉ ﻣﻴﺎﻥ ﺍﻧﺴﺎﻥﮔﺮﺍﻳﻰ ﺑﺎ ﺗﻔﻜﺮ‬
‫ﺍﺳﻼﻣﻰ ﺩﺍﺭﻳﻢ‪ ،‬ﺍﻳﻦ ﺍﺭﺯﺵﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪﺍﻯ ﻭ ﻳﻬﻮﺩﻯ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﻳﺸﻪﻫﺎﻯ‬ ‫ﻛﻤﻴﺴﻴﻮﻥ ﺍﺭﻭﭘﺎ ﺟﺎﻳﮕﺎﻫﻰ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﺭﺍ‬ ‫ﻳﺎﻓﺘﻪﻫﺎﻯ ﺧﻮﺩ ﺩﺭ ﺳﺎﺧﺘﺎﺭ ﺳﻴﺎﺳﻰ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ﻣﺤﺎﻓﻈﻪﻛﺎﺭ ﻭ ﺍﺯ ﻫﻤﻪ ﺑﻴﺸﺘﺮ ﻧﺰﺍﻉ ﻣﻴﺎﻥ‬
‫ﻧﻴﺰ ﺭﻓﺘﻪ ﺭﻓﺘﻪ ﻣﺜﻞ ﺟﺎﻣﻌﻪ ﻏﺮﺏ ﺑﻪ ﺳﻮﻯ‬ ‫ﻓﺮﻫﻨﮕﻰ ﻭ ﺳﻴﺎﺳﻰ ﺟﺎﻣﻌﻪ ﻣﻨﺠﺮ ﺑﻪ ﺧﻮﺍﻧﺶ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﭘﺮﺩﺍﺧﺖ ﻭ ﺳﻪ ﻣﺸﻰ ﻣﺬﻫﺒﻰ‬ ‫ﺍﻧﺪﻳﺸﻪ ﺳﻜﻮﻻﺭ ﺑﺎ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻣﺬﻫﺒﻰ‬
‫ﻫﻮﻳﺖﻫﺎﻯ ﻓﺮﺩﻯ ﭘﻴﺶ ﺭﻓﺘﻪ ﻭ ﻣﻰﺭﻭﻧﺪ ﺑﻨﺎ‬ ‫ﻣﺘﻔﺎﻭﺗﻰ ﻫﻢﺧﻮﺍﻥ ﺑﺎ ﭘﺬﻳﺮﻩﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ﺩﺭ ﺳﻴﺎﺳﺖ ﻣﻨﻄﻘﻪ ﺩﺍﺭﺍ ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﻣﺸﺨﺺ ﺭﺍ ﺩﺭ ﺟﺮﻳﺎﻥﺳﺎﺯﻯﻫﺎﻯ ﻣﺬﻫﺒﻰ‬ ‫ﺳﻴﺎﺳﺖﺯﺩﻩ‪ ،‬ﻫﻤﻪ ﻭ ﻫﻤﻪ ﺗﻨﺶﻫﺎﻳﻰ ﺭﺍ ﺍﻳﺠﺎﺩ‬
‫ﺑﺮ ﺍﻳﻦ ﻣﺎ ﻧﻬﺎﻳﺘﺎ ﺑﺎ ﺍﺳﻼﻣﻰ ﺭﻭﺑﺮﻭ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‬ ‫ﺟﺎﻣﻌﻪ ﻣﺮﺍﻛﺶ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻗﻮﺍﻧﻴﻦ ﻣﺮﺍﻛﺶ‬ ‫ﺩﺭ ﺟﻤﻬﻮﺭﻯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺍﺯ ﺩﻳﮕﺮ ﺟﺮﻳﺎﻥﻫﺎ‬ ‫ﻛﺮﺩﻩ ﻛﻪ ﺻﻠﺢ ﻭ ﺁﺭﺍﻣﺶ ﻣﻴﻠﻴﻮﻥﻫﺎ ﺍﻧﺴﺎﻥ ﺭﺍ‬
‫ﻛﻪ ﺍﺯ ﻗﺎﻟﺐ ﺳﻴﺎﺳﻰ‪ -‬ﻣﺬﻫﺒﻰ ﻭ ﺍﻳﺪﻳﻮﻟﻮژﻳﻚ‬ ‫ﺗﻨﻬﺎ ﺑﺎ ﺍﺳﺘﺎﺩ ﺑﺮ ﺭﻳﺸﻪﻫﺎﻯ ﺍﺳﻼﻣﻰ ﺗﺪﻭﻳﻦ‬ ‫ﺑﺮﺟﺴﺘﻪﺗﺮ ﺧﻮﺍﻧﺪ‪ .‬ﻧﺨﺴﺖ ﺟﺮﻳﺎﻥ ﺗﺸﻴﻊ ﻛﻪ ﺑﻪ‬
‫ﺧﺎﺭﺝ ﺷﺪﻩ ﻭ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺍﻋﺘﻘﺎﺩ ﻓﺮﺩﻯ ﺩﺭ‬ ‫ﻧﮕﺮﺩﻳﺪﻩﺍﻧﺪ ﺑﻠﻜﻪ ﺑﺨﺶﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻣﺘﻨﻮﻋﻰ ﺍﺯ‬ ‫ﺻﻮﺭﺕ ﺳﻴﺴﺘﻤﺎﺗﻴﻚ ﺍﺯ ﺳﻮﻯ ﺣﻜﻮﻣﺖ ﻣﺬﻫﺒﻰ‬ ‫ﺑﻪ ﻣﺨﺎﻃﺮﻩ ﺍﻧﺪﺍﺧﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺭﻳﺸﻪﻫﺎﻯ ﺩﻳﮕﺮ ﻓﺮﻫﻨﮕﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴﺰ ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ ﻭ ﺑﺎ ﺗﻌﻠﻴﻢ ﺭﻭﺣﺎﻧﻴﻮﻥ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺧﻮﺩ‬ ‫ﺩﺭ ﺣﻘﻴﻘﺖ ﺭﺳﻴﺪﻥ ﺑﻪ ﺻﻠﺢ ﻭ ﺁﺭﺍﻣﺶ ﻭ‬
‫ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬ ‫ﺑﻪ ﺗﺮﻭﻳﺞ ﻣﺪﻝ ﺍﻳﺮﺍﻧﻰ ﺗﺸﻴﻊ ﻭ ﺗﻔﻜﺮ ﺍﻧﻘﻼﺏ‬ ‫ﺁﺷﺘﻰ ﺑﺎﻳﺪ ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﺩ ﺍﻓﺮﺍﺩ ﻭ ﺑﻪ ﻃﻮﺭ‬
‫ﺍﻣﺮ ﻗﺎﻧﻮﻥﮔﺬﺍﺭﻯ ﻭ ﺍﺟﺮﺍ ﺳﻬﻴﻢ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺍﺳﻼﻣﻰ ﻣﻰﭘﺮﺩﺍﺯﺩ‪ .‬ﺩﻭﻡ ﺟﺮﻳﺎﻥﻫﺎﻯ ﺳﻠﻔﻰ ﻭ‬ ‫ﻣﺤﻠﻰ ﺑﻴﻦ ﺧﻮﺩﺷﺎﻥ ﺻﻮﺭﺕ ﺑﮕﻴﺮﺩ ﻭ ﺧﻮﺩ‬
‫ﺍﺭﺯﺵﻫﺎﻯ ﺑﺸﺮﻯ ﺟﻬﺎﻧﻰ ﻫﺴﺘﻨﺪ‬ ‫ﻭﻫﺎﺑﻰ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﻋﺮﺑﺴﺘﺎﻥ ﻭ ﻛﺸﻮﺭﻫﺎﻯ ﺧﻠﻴﺞ‬ ‫ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ‪ .‬ﺑﻰ ﺷﻚ ﺟﺪﺍﻳﻰ ﺩﻳﻦ‬
‫ﺳﻜﻮﻻﺭﻳﺴﻢ ﻭ ﮔﺴﺘﺮﺵ ﺍﺭﺯﺵﻫﺎﻯ ﻓﺮﺩﻯ‬ ‫ﻧﻘﺶ ﺍﻳﺮﺍﻥ ﺩﺭ ﻣﻨﻄﻘﻪ‬ ‫ﻓﺎﺭﺱ ﻛﻪ ﺑﺎ ﺍﻳﺠﺎﺩ ﻣﻮﺳﺴﺎﺕ ﺧﻴﺮﻳﻪ ﺑﻪ ﻧﺤﻮﻯ‬ ‫ﺍﺯ ﺣﻜﻮﻣﺖ ﻣﻰﺗﻮﺍﻧﺪ ﺗﻨﻬﺎ ﺭﺍﻩ ﺍﻳﺠﺎﺩ ﺑﺮﺍﺑﺮﻯ‬
‫ﺗﻨﻬﺎ ﺭﺍﻫﻜﺎﺭ ﺭﻭ ﺩﺭ ﺭﻭﻳﻰ ﺑﺎ ﺑﻨﻴﺎﺩﮔﺮﺍﻳﻰ ﻭ‬ ‫ﺁﻗﺎﻯ ﺗﻮﻣﺎﺳﻮ ﻭﺭﺟﻴﻠﻰ ﺩﺭ ﭘﺎﺳﺦ ﺑﻪ ﺳﻮﺍﻝ‬ ‫ﺳﻌﻰ ﺩﺭ ﺍﻳﺠﺎﺩ ﺟﺎﻳﮕﺎﻩ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻣﺬﻫﺒﻰ‬ ‫ﺍﻓﺮﺍﺩ ﻳﻚ ﺟﺎﻣﻌﻪ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺯ ﺗﻨﻮﻉ ﺍﻋﺘﻘﺎﺩﻯ‬
‫ﺍﻳﺪﻳﻮﻟﻮژﻯ ﺳﻴﺎﺳﻰ‪ -‬ﻣﺬﻫﺒﻰ ﺍﺳﺖ ﻭ ﻫﻤﺎﻥ‬ ‫ﻃﺮﺡ ﺷﺪﻩ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻧﻘﺶ ﺍﻳﺮﺍﻥ ﻭ ﺩﻳﮕﺮ‬ ‫ﺩﺭ ﺟﺎﻣﻌﻪ ﺁﺫﺭ ﺑﺎﻳﺠﺎﻥ ﺩﺍﺭﻧﺪ ﻭ ﺳﻮﻡ ﺟﺮﻳﺎﻧﻰ‬
‫ﻃﻮﺭ ﻛﻪ ﺍﺷﺎﺭﻩ ﺷﺪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﺩﻳﮕﺮ‬ ‫ﻗﺪﺭﺕﻫﺎﻯ ﻣﻨﻄﻘﻪﺍﻯ ﺩﺭ ﺷﺮﺍﻳﻂ ﺣﺎﻛﻢ ﺑﺮ ﺟ ّﻮ‬ ‫ﻣﻨﺘﺴﺐ ﺑﻪ ﺭﻭﺣﺎﻧﻰ ﺑﺮﺟﺴﺘﻪ ﺗﺮﻛﻴﻪ ﺑﻪ ﻧﺎﻡ‬ ‫ﻭ ﻣﺬﻫﺒﻰ ﺑﺎﺷﺪ‪.‬‬
‫ﺳﺎﺯﻣﺎﻥﻫﺎﻯ ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻛﻪ ﺍﺯ ﻭﺿﻌﻴﺖ‬ ‫ﺳﻜﻮﻻﺭﻳﺴﻢ‪ ،‬ﺍﻳﻦ ﺩﺳﺘﺂﻭﺭﺩ ﻋﺼﺮ ﺭﻭﺷﻨﮕﺮﻯ‬
‫ﻛﻨﻮﻧﻰ ﺍﺑﺮﺍﺯ ﻧﮕﺮﺍﻧﻰ ﻣﻰﻛﻨﻨﺪ ﺭﺍﻫﻜﺎﺭﻯ ﺑﻪ‬ ‫ﺳﻴﺎﺳﻰ ﺟﻤﻬﻮﺭﻯ ﺁﺫﺭ ﺑﺎﻳﺠﺎﻥ ﮔﻔﺖ‪:‬‬ ‫ﺟﻨﺒﺶ ﻓﺘﺢﺍﷲ ﮔﻮﻻﻥ‪.‬‬ ‫ﺗﻮﺍﻧﺴﺖ ﺑﺮﺍﻯ ﻣﺮﺩﻡ ﺍﺭﻭﭘﺎ ﺣﺎﻛﻤﻴﺖ ﻗﺎﻧﻮﻥ ﻭ‬
‫ﺟﺰ ﺗﺎﻣﻴﻦ ﻭ ﭘﺸﺘﻴﺒﺎﻧﻰ ﻭ ﺗﻘﻮﻳﺖ ﻣﺪﺍﻓﻌﺎﻥ‬ ‫ﻧﻘﺶ ﺍﻳﺮﺍﻥ ﺩﺭ ﺗﺎﺛﻴﺮﺍﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺳﻴﺎﺳﻰ‬ ‫ﺗﺮﻭﻳﺞ ﺗﻔﻜﺮﺍﺕ ﻳﻬﻮﺩﺳﺘﻴﺰﻯ ﺩﺭ ﺟﻤﻬﻮﺭﻯ‬ ‫ﺑﺮﺍﺑﺮﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ ﺑﻪ ﺍﺭﻣﻐﺎﻥ ﺑﻴﺎﻭﺭﺩ‪ .‬ﺑﻰ‬
‫ﺳﻜﻮﻻﺭﻳﺴﻢ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺑﺎﻳﺪ ﻫﺸﻴﺎﺭ ﺑﻮﺩ‬ ‫ﻛﺸﻮﺭﻫﺎﻯ ﻣﻨﻄﻘﻪ ﺑﺮ ﭘﺎﻳﻪ ﻣﺸﺘﺮﻛﺎﺕ ﺩﻳﻨﻰ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻛﻪ ﺭﻭﺍﺑﻂ ﺑﺴﻴﺎﺭ ﻧﺰﺩﻳﻜﻰ ﺑﺎ ﺩﻭﻟﺖ‬ ‫ﺷﻚ ﺳﻜﻮﻻﺭﻳﺴﻢ ﻻﺯﻣﻪ ﻳﻚ ﺩﻣﻮﻛﺮﺍﺳﻰ‬
‫ﻛﻪ ﺍﻳﻦ ﺟﺮﻳﺎﻧﺎﺕ ﺍﺯ ﺍﺻﺎﻟﺖ ﺑﺮ ﺧﻮﺭﺩﺍﺭ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺑﻪ ﻭﻳﮋﻩ ﺁﻣﻮﺯﻩﻫﺎﻯ ﺷﻴﻌﻰ ﺑﺎ ﻋﺚ ﺷﺪﻩ ﺗﺎ‬ ‫ﺍﺳﺮﺍﺋﻴﻞ ﺩﺍﺭﺩ ﻭ ﺍﺯ ﺩﻳﺮﺑﺎﺯ ﺟﻤﻌﻴﺖ ﻗﺎﺑﻞ‬ ‫ﭘﺎﻳﺪﺍﺭ ﻭ ﭘﻠﻮﺭﺍﻝ ﺍﺳﺖ‪ .‬ﺟﺎﻣﻌﻪﺍﻯ ﻣﻰﺗﻮﺍﻧﺪ‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﻳﻜﻰ ﺍﺯ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺩﻓﺘﺮ‬ ‫ﺍﻳﺮﺍﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻗﺪﺭﺕ ﺻﺎﺣﺐ ﻧﻔﻮﺫ‬ ‫ﺗﻮﺟﻬﻰ ﺍﺯ ﻳﻬﻮﺩﻳﺎﻥ ﺁﺫﺭﻯﺗﺒﺎﺭ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ‬ ‫ﺍﺩﻋﺎﻯ ﺳﻜﻮﻻﺭ ﺑﻮﺩﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺁﺯﺍﺩﻯ‬
‫ﺩﻳﭙﻠﻤﺎﺗﻴﻚ ﺟﻤﻬﻮﺭﻯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﺎ ﻃﺮﺡ‬ ‫ﻣﻨﻄﻘﻪﺍﻯ ﺩﺭ ﺭﻗﺎﺑﺘﻰ ﺳﺮﺳﺨﺖ ﺑﺎ ﻋﺮﺑﺴﺘﺎﻥ‬ ‫ﺳﺎﻛﻦ ﻫﺴﺘﻨﺪ ﻳﻜﻰ ﺍﺯ ﻣﻌﻀﻼﺗﻰ ﺍﺳﺖ ﻛﻪ‬ ‫ﺑﻴﺎﻥ ﺩﺭ ﺁﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺍﺭﺯﺵ ﻗﻠﻤﺪﺍﺩ ﺷﻮﺩ‬
‫ﺳﻮﺍﻝ ﻣﺒﻨﻰ ﺑﺮ ﻧﻘﺶ ﻗﺪﺭﺕﻫﺎﻯ ﺑﺰﺭگ ﺩﺭ‬ ‫ﻭ ﺩﻳﮕﺮ ﻛﺸﻮﺭﻫﺎﻯ ﻣﺒﻠﻎ ﻭﻫﺎﺑﻴﺖ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪.‬‬ ‫ﻭ ﺑﺎﻻ ﺗﺮ ﺍﺯ ﻳﻚ ﺣﻖ ﺷﻬﺮﻭﻧﺪﻯ ﺳﺎﺩﻩ ﺑﺎﺷﺪ‪،‬‬
‫ﺗﺸﻜﻴﻞ ﮔﺮﻭﻩﻫﺎﻯ ﺭﺍﺩﻳﻜﺎﻝ‪ ،‬ﺁﻗﺎﻯ ﺗﻮﻣﺎﺳﻮ‬ ‫ﺟﺎﻣﻌﻪﺍﻯ ﺳﻜﻮﻻﺭ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺑﺮ ﮔﻴﺮﻧﺪﻩ ﻭ‬
‫ﻭﺭﺟﻴﻠﻰ ﺭﺍ ﻣﺨﺎﻃﺐ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﻭﻯ ﺩﺭ ﺟﻮﺍﺏ‬
‫ﮔﻔﺖ‪ :‬ﻧﻘﺶ ﺭﻭﺳﻴﻪ ﻭ ﺍﻳﺮﺍﻥ ﻭ ﺟﺎﻳﮕﺎﻩ ﺍﻳﻦ‬ ‫ﻣﺪﺍﻓﻊ ﺣﻘﻮﻕ ﺗﻤﺎﻡ ﺷﻬﺮﻭﻧﺪﺍﻧﺶ ﺑﺎﺷﺪ‪.‬‬
‫ﺩﻭ ﻫﻤﺴﺎﻳﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺟﻤﻬﻮﺭﻯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﺑﺎﻳﺪ ﻫﻮﺷﻴﺎﺭ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺩﺍﻡ ﺳﻴﺎﺳﺖﻣﺪﺍﺭﺍﻥ‬
‫ﻣﺸﺨﺺ ﺍﺳﺖ ﺍﻣﺎ ﻣﺴﺌﻠﻪ ﻓﺮﺍﺗﺮ ﺍﺯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬ ‫ﺗﺌﻮﻛﺮﺍﺕ ﻧﻴﻔﺘﻴﻢ‪ .‬ﺻﺪﺍﻡ ﺣﺴﻴﻦ‪ ،‬ﺑﺸﺎﺭ ﺍﺳﺪ ﻭ‬
‫ﺍﺳﺖ‪ .‬ﮔﺮﻭﻩﻫﺎﻯ ﺳﻠﻔﻰ ﻭ ﻭﻫﺎﺑﻰ ﺑﺎ ﺗﺮﻭﻳﺞ‬ ‫ﺣﺴﻨﻰ ﻣﺒﺎﺭﻙ ﻫﻤﻪ ﺍﻳﻦ ﺩﻳﻜﺘﺎﺗﻮﺭﻫﺎ ﺧﻮﺩ ﺭﺍ‬
‫ﺗﻔﻜﺮﺍﺕ ﺗﻨﺪﺭﻭ ﺩﺭ ﻧﻘﺎﻁ ﻣﺨﺘﻠﻒ ﺍﺯ ﻗﺒﻴﻞ‬
‫ﻛﻮﺯﻭﻭ‪ ،‬ﭼﭽﻦ‪ ،‬ﺍﻧﺪﻭﻧﺰﻯ ﺩﺳﺖ ﺑﻪ ﺑﺎﺯﻯ‬ ‫ﺑﻪ ﻧﻮﻋﻰ ﺳﻜﻮﻻﺭ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ‪.‬‬
‫ﺧﻄﺮﻧﺎﻛﻰ ﺯﺩﻩﺍﻧﺪ ﻛﻪ ﻧﻬﺎﻳﺘﺎ ﺍﺯ ﻛﻨﺘﺮﻟﺸﺎﻥ‬ ‫ﺍﻣﺮﻭﺯ ﺗﺮﻛﻴﻪ ﻛﻪ ﭼﻨﺪﻳﻦ ﺩﻫﻪ ﺍﺭﺯﺵﻫﺎﻯ‬
‫ﺳﻜﻮﻻﺭ ﺑﺎ ﭘﺸﺘﻴﺒﺎﻧﻰ ﺍﺭﺗﺶ ﺩﺭ ﺣﺎﻛﻤﻴﺖﺍﺵ‬
‫ﺧﺎﺭﺝ ﺷﺪ ﻭ ﻣﻨﻄﻘﻪ ﺭﺍ ﺑﻪ ﺁﺷﻮﺏ ﻛﺸﻴﺪ‪.‬‬ ‫ﭘﺎ ﺑﺮﺟﺎ ﻣﺎﻧﺪﻩ ﺑﻮﺩ ﺑﻪ ﺳﻮﻯ ﻧﻮﻋﻰ ﺑﻨﻴﺎﺩﮔﺮﺍﻳﻰ‬
‫ﻭﻯ ﺍﺩﺍﻣﻪ ﺩﺍﺩ ﺣﺎﻝ ﭼﻪ ﮔﺮﻭﻩﻫﺎﻳﻰ ﺍﺯ ﺍﻳﻦ‬
‫ﻣﻮﻗﻌﻴﺖ ﺳﻮﺩ ﻣﻰﺑﺮﻧﺪ؟ ﺍﻳﻦ ﺳﻮﺍﻟﻴﺴﺖ ﻛﻪ ﺗﺎ‬ ‫ﺩﻳﻨﻰ ﻋﻘﺐﮔﺮﺩ ﻣﻰﻛﻨﺪ‪.‬‬
‫ﺁﺧﺮ ﺍﺯ ﭘﺎﺳﺦ ﺭﺳﻤﻰ ﺑﻰ ﻧﺼﻴﺐ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪.‬‬ ‫ﺑﺎ ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﮔﺰﺍﺭﺵﻫﺎﻯ ﺩﻳﺪﻩﺑﺎﻥ ﺣﻘﻮﻕ‬
‫ﺩﺭ ﺑﺨﺶ ﭘﺎﻳﺎﻧﻰ ﺍﻳﻦ ﻧﺸﺴﺖ‪ ،‬ﺁﻗﺎﻯ ﻓﺮﻳﺪ‬ ‫ﺑﺸﺮ ﻭ ﻋﻔﻮ ﺑﻴﻦﺍﻟﻤﻠﻞ‪ ،‬ﺟﻤﻬﻮﺭﻯ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‬
‫ﺍﺳﻤﺎﻋﻴﻞﺯﺍﺩﻩ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺣﺪﻭﺩ ﺍﻧﻌﻄﺎﻑ‬ ‫ﻛﻪ ﺩﺭ ﻇﺎﻫﺮ ﺧﻮﺩ ﺭﺍ ﺳﻜﻮﻻﺭ ﻣﻰﺩﺍﻧﺪ ﻭ ﺑﻪ‬
‫ﺩﻭﻟﺖ ﺳﻜﻮﻻﺭ ﺩﺭ ﺗﻘﺎﺑﻞ ﺑﺎ ﺟﺮﻳﺎﻧﺎﺕ‬ ‫ﺁﻥ ﺍﻓﺘﺨﺎﺭ ﻣﻰﻛﻨﺪ ﺧﺸﻮﻧﺖﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ‬
‫ﻣﺬﻫﺒﻰ ﺗﻨﺪﺭﻭ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﻳﻨﻜﻪ ﺍﺯ ﻳﻚ ﺳﻮ‬ ‫ﺑﺮ ﺿﺪ ﻣﻌﺘﺮﺿﻴﻦ ﻭ ﻣﺨﺎﻟﻔﻴﻦ ﺩﻭﻟﺖ ﺧﻮﺩ‬
‫ﺳﻜﻮﻻﺭﻳﺴﻢ ﻣﺤﺪﻭﺩﻩ ﺩﻭﻟﺖ ﻭ ﻣﺬﺍﻫﺐ ﺭﺍ‬ ‫ﺭﻭﺍ ﻣﻰﺩﺍﺭﺩ‪ ،‬ﻭ ﺩﺭ ﻣﻴﺎﻥ ‪ 180‬ﻛﺸﻮﺭ ﺟﻬﺎﻥ‬
‫ﻣﺸﺨﺺ ﻣﻰﻛﻨﺪ ﻭ ﺗﺎﻣﻴﻦ ﺍﻣﻨﻴﺖ ﻭ ﺑﺮﺍﺑﺮﻯ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻣﻘﺎﻡ ‪ 160‬ﺭﺍ ﺩﺭ ﺁﺯﺍﺩﻯ ﻣﻄﺒﻮﻋﺎﺕ‬
‫ﺍﺟﺘﻤﺎﻋﻰ ﻫﺮ ﻳﻚ ﺍﺯ ﺍﻳﻦ ﮔﺮﻭﻩﻫﺎ ﺭﺍ ﺩﺭ ﺑﺮ‬
‫ﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ ﺍﻣﻜﺎﻧﺎﺕ ﺑﻪ ﻋﻬﺪﻩ ﺩﻭﻟﺖﻫﺎ‬ ‫ﺩﺍﺭﺩ‪.‬‬
‫ﻣﻰﮔﺬﺍﺭﺩ ﺍﻣﺎ ﺗﺎ ﻛﺠﺎ ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺟﻨﺒﺶﻫﺎﻯ‬
‫ﻣﺬﻫﺒﻰ ﻣﻴﺪﺍﻥ ﺩﺍﺩ؟ ﻭ ﺍﺻﻞ ﺁﺯﺍﺩﻯ ﻣﺬﻫﺐ ﻭ‬ ‫ﺍﺭﻭﭘﺎ ﺑﺎﻳﺪ ﺍﺯ ﺣﺎﻛﻤﻴﺖ ﺳﻜﻮﻻﺭ ﺩﻓﺎﻉ‬
‫ﻛﻨﺪ‬
‫ﺍﻋﺘﻘﺎﺩ ﺗﺎ ﻛﺠﺎ ﺑﺴﻂ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ؟‬
‫ﮔﺰﺍﺭﺵ ﻭ ﻋﻜﺲ‪:‬‬ ‫ﻣﻦ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻧﻤﺎﻳﻨﺪﻩ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬
‫ﻣﺤﺴﻦ ﺑﻬﺰﺍﺩﻛﺮﻳﻤﻰ‬ ‫ﻫﻤﻴﺸﻪ ﻣﻌﺘﻘﺪ ﺑﻪ ﺍﻳﺠﺎﺩ ﺭﺍﺑﻄﻪ ﻣﺴﺘﻘﻴﻢ‬
‫ﺑﻮﺩﻩﺍﻡ ﻭ ﻣﻌﺘﻘﺪﻡ ﻛﻪ ﺍﺭﻭﭘﺎ ﺑﺎﻳﺪ ﺍﺯ ﻣﻮﺍﺭﺩﻯ‬
‫ﻫﻢﭼﻮﻥ ﺣﻘﻮﻕ ﺩﮔﺮﺑﺎﺷﺎﻥ‪ ،‬ﮔﻔﺘﮕﻮﻯ ﻣﻴﺎﻥ‬
‫ﺍﺩﻳﺎﻥ‪ ،‬ﻭ ﺣﺎﻛﻤﻴﺖ ﺳﻜﻮﻻﺭ ﭘﺸﺘﻴﺒﺎﻧﻰ ﻛﻨﺪ‪.‬‬
‫ﺩﺭ ﺍﺩﺍﻣﻪ ﻧﺸﺴﺖ ﺁﻗﺎﻯ ﺗﻮﻧﻪ ِﻛﻼﻡ ﺍﺯ ﺣﺰﺏ‬

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