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An Iranian Cleric Protests Trial of Yaran (part 1)
Posted By admin On August 14, 2009 @ 5:53 pm In Essays | Comments Disabled
Editor’s Note: Hojjatoleslam Hasan Yousefi Eshkevari (b.1950) is an Iranian cleric, researcher, journalist
and reformist. He has been described as “an active supporter of the revolution” who became “an outspoken and influential critic of the
current Iranian version of theocracy”. He spent seven years in prison after having been convicted in the Special Court for the Clergy [2]
for a number of charges including “insulting Islamic sanctities”. As a result of his conviction, he was de-frocked. Prior to his arrest,
Eshkevari was the Director of the Ali Shariati [3] Research Centre and contributing editor of the newspaper Iran-e Farda, which was
banned in April 2000. Mr. Eshkevari has written several articles in support of human and civil rights of the Iranian Baha’i community,
which Iran Press Watch will bring to the attention of its readers in translation. The present article (which appears below in translation)
had the title, “Hounding the Baha’is and followers of other religious groups from historical religious and Islamic Constitution perspective”
in Persian.
by Hojjatoleslam Hasan Yousefi Eshkevari
Recently, a statement titled “We are Ashamed [4]” was published, addressing the Baha’i community of Iran. About 270 writers,
researchers, journalists, actors and actresses, and intellectuals residing outside Iran put their signatures on this statement. Anyone,
even those least familiar with the contemporary history of Iran (from the time of the Qajar dynasty to present time), knows that this
undertaking has immense importance and implications. It is a turning point for numerous reasons, especially with respect to the
yearning for freedom, equality, or to sum it up,” human rights”.
The bitter reality is, from its inception as a religious phenomena, in 19th century Iran, followers of the Babi [forerunner of the Baha’is]
and Baha’i religions have been continuously subjected to condemnation and persecution by the Muslim society of Iran. There have been
bloody confrontations by Muslims and by governmental authorities in different parts of Iran. This coercion continues in different shapes
and forms to date.
Historically speaking, there is not much room for discussion and argument as to why there has been suppression and why Baha’is have
been subjected to atrocities. Since the beginning of human history, there have always been confrontations between the followers of new
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and old religions. It could be said that even now there exist confrontations between new and old religious groups. This trend is only a
historical reality, it has nothing to do with which group is right or wrong, whether the truth lies with the followers of the new religion or
with the ones attached to old belief systems and rituals. The same differences have existed between the messengers of God and the
followers of different religions of their time. Also, in the internal history of all the old religions (Zoroastrians, Judaism, Christianity and
Islam), there have been harsh confrontations between sects within the same religion and, to a lesser degree, between devout followers
who have different viewpoints. For example, consider the relentless and bloody attacks on Protestants by Catholics, and the cruelties
inflicted on Catholics by Protestants from the 16th to the 18th century, and massacres by both sides all over Europe. It is said that in the
St. Barthelme Paris battle, about 30,000 Protestants were slaughtered.
The issue is that the followers of the prevailing religion label heterodox thinkers who exit their religion as heretics and apostates and
ultimately consider them as enemies of God, enemies of their prophet, and enemies of their legitimate devout governing bodies. They
are under the impression that, as a religious obligation and to attain God and His messenger’s salvation, it is their responsibility to
protect their faith. This is the logic behind the harsh confrontation of religious rulers of different eras with the apostates of their time. It
should be noted that at the beginning the issue is only religious, but later on, especially when the dissenting group completely branches
out and separates from the existing religion, numerous political, economical and even personal and group egotistic factors play a crucial
and decisive role in prolonging the violence.
If we look at the Baha’is of Iran from a historical perspective, their mistreatment is clearly the repetition of what has happened a
thousand times throughout the history of Iran, the world, and Islam. Shortly after its growth and expansion, combined with political,
social, and cultural factors, the struggles and complexities between the ruling religious groups and the Baha’is increased.
From the start of the Babi movement, over 150 years ago, we have experienced a lot of social, cultural and political changes; moreover
we have initiated and put behind us two big social and political revolutions. It is surprising that in this long period, with respect to human
rights and civil rights, the “Baha’i issue” has not only remained unresolved, but has become even more complicated and even more
grievous in recent years. The important matter is that in the long periods of human and civil rights discussions, the rights of the
followers of the Baha’i faith have been completely overlooked. There has been a silence and ambiguity as if a religion by the name of
Baha’i faith did not exist in Iran and a considerable number of followers of this religion did not live alongside other citizens in our
homeland.
The silence on the part of Muslims is somewhat understandable, but this intentional and unintentional silence is also noticeable among
non-religious groups, such as secular humanists, democrats, freedom fighters, and irreligious leftists. In all the talks and writings of the
freedom fighters and justice seekers from the pre-constitutional revolution to date, there has been almost no mention of Iranian Baha’is
and their civil rights. In the Constitution not only is there no mention of them, but their role in political and social change is undermined.
At that time, even being a Babi (forerunners of Baha’is) was equivalent to being guilty of being an “enemy of the people”. In the Islamic
revolution of 1979, and in the Islamic Constitution, the silence is even heavier.
The main reason, or one of the main reasons for this silence is that the “Baha’i issue” has been taboo; no one has dared to approach the
Baha’i faith and openly discuss it. It is surprising that in the Islamic regime, non-religious and anti-religious persons have been victims of
the same taboos and oppressive atmosphere.
Because of the ongoing, wide-scale boycott and censorship, few researchers have taken the liberty to study Baha’i ideologies and to
familiarize the public with Baha’i beliefs, ideas, spiritual and social laws, an accurate history of their faith and of its followers. Hardly
any researchers have been free from religious and political quarrels and pre-judgments, in order that they could mention who the Baha’is
are, what they offer and what role they play in shaping the contemporary history of Iran. For this reason, even today, neither the
general public nor researchers have accurate information about Baha’is and their convictions. Accurate and trustworthy documentation
about the Baha’is is rare or nonexistent in Iran.
On the contrary – the immense volumes of anti-Baha’i writings that are available are often worthless, void of substance, non-scientific
and laden with blind religious discrimination and prejudice. The same boycott and censorship imposed upon Baha’i ideas has in general
harmed the free flow of information and research findings. In any case, the emergence of the Baha’i faith in Iran at the time of the Qajar
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Dynasty is a part of our history. Neutral, scientific research and an overall understanding of the Baha’i faith is integral to a thorough
understanding of the general, religious, and social history of our land.
Now is the time to forgo this boycott and censorship. It is mainly the responsibility of broadminded people and researchers to investigate
Baha’i ideologies and to end this void and poverty of accurate information. It is the ethical and the humanitarian duty of open-minded
free thinkers, democrats, freedom fighters and human rights activists, to defend and endeavor to restore the lost rights of the Baha’is.
Similarly, it is their responsibility to uphold the rights of all other Iranian residents, irrespective of their religion, convictions, political
and social views. The foundation of democracy and liberty is based on the equality of human beings, meaning that the innate and natural
human rights of any Iranian living in any geographical part of the country is equal to the right of any other Iranian. Based on this logic
no one is considered more Iranian than any other. On the surface, we have accepted this reasoning since the time of the Constitutional
Revolution, but in reality, we are living in an era before the Constitutional Revolution.
It seems that in our culture, our main quandary is due to religious beliefs. There is a lot of room for argument and discussion in this area
which I can’t get into at this time. I only make a suggestion to the theologians and the learned, to ponder and issue laws based on the
duty to act rationally and to follow the guidelines within the framework of the general Islamic laws and wholesome religious principals. I
request a response to my question: “Assume the first generation of the Baha’is were considered heretics: why, and based on what
rationale, should the next generations until the day of resurrection be called heretics?” Is the religious ruling for the Baha’is any different
from the ruling for Muslims converting to Christianity or Judaism? I believe it does not make any difference whether one is converting to
a religion recognized by Islamic rulers (Christians, Jews, and Zoroastrians) or not. When someone strays from Islam, he is exiting
Islam, whether the conversion is to any religion or to no religion.
Today we are living in a world whose foundation of social interaction is based upon the equality of human beings. No citizen may be
deprived of his civil rights because of his beliefs, convictions, race, religion or any other differentiating factor. At one time Sheikh
Fazlollah Noori[1] said, “in Islam the foundation is based on discrimination and not on equality”. Are our theologians upholding the same
belief after the passage of a century? If that is the case, what is the meaning of the claim “Islam values human beings”, and is a “just
religion”?
[1] Sheikh Fazlollah Noori was a prominent Shiite Muslim cleric in Iran during the late 19th and early 20th century who fought against the
Iranian Constitutional Revolution and was executed for treason as a result. Today he is considered a martyr in the fight against
democracy by Islamic conservatives in Iran.
[Posted on July 9, 2009, at Roozonline. Translation by Iran Press Watch.]
Article printed from Iran Press Watch: http://www.iranpresswatch.org
URL to article: http://www.iranpresswatch.org/post/4717
URLs in this post:
Image: http://www.iranpresswatch.org/wp-content/uploads/2009/08/Eshkevari.jpg
Special Court for the Clergy: http://en.wikipedia.org/wiki/Special_Court_for_the_Clergy
Ali Shariati: http://en.wikipedia.org/wiki/Ali_Shariati
We are Ashamed: http://www.iranpresswatch.org/post/998
Copyright © 2009 Iran Press Watch. All rights reserved.
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An Iranian Cleric Protests Trial of Yaran (part 2)
http://www.iranpresswatch.org/post/4729/print/
In response to the repeated questions and enquiries of his followers as to the treatment of the Baha’is, Shaykh Morteza Ansari[2] once
said that since he had no knowledge about the Baha’is, he was in no position to express any opinion.
I suggest that the respected theologians and researchers give higher priority to the scientific investigation of different religious and
non-religious beliefs, especially the Baha’i faith, while following the guidelines of Islamic principles, in order to come up with responses
that are fair, logical, defendable and implementable. This is what some theologians, such as Ayatollah Hossein-Ali Montazeri[3], have
courageously started. He has openly and in writing defended the human rights and the civil rights of the Baha’is. He has forbidden the
imposition of offences and transgressions on their belongings, lives and other rights. This is an important step forward within the
framework of Shiite religious rulings.
Silence and indifference will not resolve problems; rather it will increase problems and will open the way for further transgressions of the
civil rights of our Baha’i countrymen.
I would like to have a few words with the ruling authorities of the Islamic Republic. Thirty years have elapsed since the onset of the
Islamic revolution. Still, the rulers are the dissidents and the fighters who opposed the dictatorship of the Pahlavi regime. Still, the
promises made by the leader of the revolution – Khomeini- and the other revolutionists, are not forgotten. Please clarify for the public:
was the establishment of Islamic Justice for the Nation of Iran with respect to human rights and access to opportunities based on
discrimination, and intended only for specific segments of society?
I specifically and clearly ask: are Shiite Muslims who follow the path of the Imam, who believe in the Theological Protector (Vali-e Faqih)
as the absolute, univocal ruler, and who are melted in Islamic theology the only ones entitled to all the amenities and the opportunities
that the country has to offer? Are all the options and prospects only available to the saved Muslims? If the answer is “yes”, why weren’t
the people informed at the start of the revolution – when all were fighting for freedom from dictatorship? Please clarify: is equality, by
its true meaning or even its relative meaning granted to all, in your Islamic regime? Can you give a positive response to my question?
Even if you say, “yes”, it won’t be believable. There are thousands of clear and undeniable instances that are contrary to such a claim,
which would prove your claim false.
It is clear that the Iranian revolution was for the purpose of the implementation of the Constitution, providing freedom and justice for all.
These two aspirations will come to fruition only if the principals of equality and equal rights which are the innate and natural rights of
individuals are accessible to all and cover all aspects of the nation’s personal and social lives, without the slightest discrimination. This is
a clear stand without any ambiguity and cannot be transgressed or justified otherwise.
Now, I ask: aren’t Iranian Baha’is part of the Iranian nation? Where is there any mention of their rights in the Islamic Constitution?
Certainly, in response to my question you will talk about the constitutional rights of the followers of major recognized religions who have
Holy Books.
I should say, first, documenting laws in the articles of the Constitution applicable to the recognized religions is wrong. These rules are
openly in contradiction with the principal of complete equality and individual civil rights. The exceptions exclude a sizable number of
Iranian citizens from their natural rights.
Second, the more fundamental problem is that, with respect to citizens without so-called Holy Books (Ismailia’s, Zaidiehs, Baha’is,
irreligious, etc.), there are no defined civil rights entitlements in the Islamic Constitution.
Third, in some of the articles of the Constitution equality is confirmed, freedom to believe in any conviction is substantiated and
inquisition into individual beliefs is forbidden. This means those other than Shiite Muslims should have religious freedom and their rights
must not be contravened merely because of their convictions. It is nonsense to say individuals are free to choose their belief system, but
have no right to public education, employment or to teach their religious beliefs. If there are contradictions in the articles of the
Constitution, that is your predicament. Iranian citizens should not pay for your problems.
Fourth, let us forget about everything else. Baha’is and others are living in an Islamic society and under the rules of Islamic governing
bodies – shouldn’t the law of Mostaman [under protection] be guaranteed for them? Shouldn’t they feel safe in an Islamic regime?
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Shouldn’t their belongings, lives and dignity be safeguarded? Shouldn’t they be entitled to the basic rights of living in peace, receiving
education and employment? Isn’t it true that they are denied the right to enter universities? Isn’t it true that even their dead cannot
rest in peace in their graves? Which religious rules and laws permit such heinous, inhumane and repulsive acts? Do you believe this
treatment is to the benefit of religion – of Islam – and the followers of this religion?
One issue remains unresolved, and that is with respect to allegations against Baha’is, Sufi’s and others. As I am neither an investigator
nor a judge, I refrain from expressing any opinion in this regard. Only as a Muslim and a well-wishing Iranian, I clearly see my religion
and my country subject to public scrutiny. I request that you proceed with the court hearings of the Baha’is [Yaran], in a just assembly
and adhering to complete and proper legal proceedings, in order to remove any trace of doubt or suspicion regarding your true motives.
If this request is not adhered to, no one inside Iran or outside of Iran will believe in the legitimacy of your alleged charges. You are
claiming that you have convincing, indisputable and irrefutable evidence. Why shouldn’t you welcome the proceedings in an open court,
in which Baha’is are represented by their own legal counsel, in a just assembly?
This behavior has caused questions to be raised about Islam and the Islamic revolution of Iran; moreover, a number of ignorant, rigid
and prejudiced individuals insist that the rules and procedures implemented in the country are as they were meant to be from the
beginning, and that promises to the contrary which were made at the onset of the revolution were only intended to deceive the nation.
As far as I, a pro-revolution Muslim clergyman, who is more or less familiar with Islam and Islamic principles, can honestly testify, in the
years preceding the revolution the thought that there would be discrimination in an Islamic regime in which free-thinkers, non-Muslims
and even Muslims would be deprived of their lawful rights did not even cross my mind. Maybe I was naïve and did not see the obstacles
in the way, but I was under the impression that the old inapplicable laws and commands would give way to renewed and revived
religious rules suitable for this day and age, by adoption of the principle of Ijtehad [the Islamic legal principle of procedures for making
rulings on matters not included in the Qur'an – translator].
At this time, I cannot further discuss the matter. For today’s generation, however, I will describe two incidents in order to impart a
sense of my feelings and thoughts from that time [the onset of the Islamic revolution – translator].
In early 1979 [shortly before the establishment of the Islamic regime – translator], I was on a religious teaching trip in Soghad –
Abadeh. One night, two young men visited me. They asked my permission for a midnight raid on the Baha’i Center of that area in order
to obtain incriminating documented evidence [to be used against the Baha’is – translator] and permission to ultimately destroy that
center. Hearing such a strange and unexpected request so shocked and terrified me that for several moments I was dumbfounded,
unable to talk or show any reaction. Then with full force, I made all possible attempts to discourage the two zealous youth from
committing such an atrocity. I reasoned with them saying, “it is not the intention of the Islamic government to persecute anyone
because of his adherence to a different faith or conviction. Everyone will be free to choose his own path”.
I especially remember quoting Khomeini, the leader of the revolution, to this effect. With reasoning and even pleading and insisting, I
tried to stop them from committing a heinous act. By the time they left, they seemed convinced. However, the two youth came back
two days later; they had raided the Baha’i center and obtained some documents, but had refrained from demolishing the place. They
gave me a bunch of papers to investigate. I strongly condemned their act. Of course, I should mention that in those bunched up papers
there was nothing but a few membership receipts and some flyers about Baha’i teachings.
The next memory is from the post-revolution period. I was elected as a member of the first parliament of the Islamic Republic of Iran
representing electoral units of Shahsavar [now Tonekabon] and Ramsar. Two representatives of the Baha’i community came to visit;
they congratulated me and presented a letter. In that letter, after expressing immense respect towards Islam and the prophet of Islam,
they had requested entitlement of the Baha’is to their human and civil rights and an end to their long-lasting deprivations. They added,
“Baha’is, due to their religious laws, avoid involvement in partisan politics at all times. Baha’is desire the progress of Iran and want to
be citizens of Iran”. I thanked them and said, “The purpose of the revolution is to bring about freedom and justice for all Iranians, I hope
everyone benefits from liberty; Baha’is are Iranians and are entitled to the same benefits”. I added, “In this path, there are cultural
obstacles; time is required to remove all impediments. Be patient and don’t be in a rush to obtain your full rights. As a member of the
parliament and representative of the people, I will defend the rights of the whole nation without any exceptions or discrimination”.
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Alas, after a short while at the parliament, I realized that the course of affairs was such that there was no possibility for me or others like
myself to defend the rights of other parliament members, let alone the rights of Baha’is and other citizens. In other words, I, as the
people’s representative, could not even defend my own rights. When a member of parliament is beaten up by another member because
his speech was not liked, how can he defend the rights of others?!
Today, 30 years after the start of the revolution, holding memorial services for devout Muslims like Mr. Bazargan – the first prime
minister of the first government of the Islamic Republic of Iran, or for Dr. Sahabi - a member of the National Religious Group, or even
holding purely religious ceremonies for special religious occasions, is prohibited; you can imagine what it is like for others!
[2] Sheikh Morteza Ansari (~1781-1864), was a Shia jurist who was generally acknowledged as the most eminent jurist of the time.
Ansari has also been called the “first effective” model or marja’ taqlid [source of emulation] of the Shia or “the first scholar universally
recognized as the supreme authority in matters of Shii law. See, http://en.wikipedia.org/wiki/Morteza_Ansari [3].
[3] Hossein-Ali Montazeri (born in 1922), is an Iranian scholar, theologian, writer and human rights activist. He was one of the leaders of
the Iranian Revolution in 1979. He is best known as the one-time designated successor to the revolution’s Supreme Leader Ayatollah
Khomeini, but fell out with Khomeini in 1989 over government policies that Montazeri claimed infringed on freedom and denied people’s
rights. http://en.wikipedia.org/wiki/Hosein-Ali_Montazeri [4]
[Posted on July 9, 2009, at: Rooz. Translation by Iran Press Watch.]
Article printed from Iran Press Watch: http://www.iranpresswatch.org
URL to article: http://www.iranpresswatch.org/post/4729
URLs in this post:
Image: http://www.iranpresswatch.org/wp-content/uploads/2009/08/Eshkevari1.jpg
here: http://www.iranpresswatch.org/fa/post/267
http://en.wikipedia.org/wiki/Morteza_Ansari: http://en.wikipedia.org/wiki/Morteza_Ansari
http://en.wikipedia.org/wiki/Hosein-Ali_Montazeri: http://en.wikipedia.org/wiki/Hosein-Ali_Montazeri
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ﺖﻟاﺪﻋ و ﻖﺣ مﺎﻧ ﻪﺑ
Posted By admin On July 19, 2009 @ 11:08 am In 2 | نارﺎﻳ ,تﻻﺎﻘﻣ ,ﻩﺎﮔﺪﻳد ,ﺮﺸﺑ قﻮﻘﺣ ,ﻪﺌﻃﻮﺗ مﺎﻬﺗا ,نﺎﻴﻳﺎﻬﺑ رازﺁ Comments
[1]
ﻦﻳﻻنﺁزور ﺖﻳﺎﺳبو زا ﻞﻘﻧ ﻪﺑ
يرﻮﮑﺷا ﻲﻔﺳﻮﻳ ﻦﺴﺣ
ﺎﻀﻣا ار نﺁ رﻮﺸﮐ زا جرﺎﺧ ﻢﻴﻘﻣ ﻲﻧاﺮﻳا ناﺮﮑﻔﻨﺷور و ناﺮﮔﺎﻤﻨﻴﺳ ،نارﺎﮕﻧ ﻪﻣﺎﻧزور ،ناﺮﮕﺸهوﮋﭘ ،نﺎﮔﺪﻨﺴﻳﻮﻧ زا ﺮﻔﻧ 270 ﺎﺒﻳﺮﻘﺗ ﻪﮐ ﻪﺘﻓﺎﻳ رﺎﺸﺘﻧا ”ﻢﻴﻨﻴﮕﻣﺮﺷ ﺎﻣ“ ناﻮﻨﻋﺎﺑ يا ﻪﻴﻧﺎﻴﺑ ناﺮﻳا نﺎﻴﻳﺎﻬﺑ ﺎﺑ طﺎﺒﺗرا رد اﺮﻴﺧا
.ﺪﻧا ﻩدﺮﮐ
ﺮﻴﺳ و ”ﺮﺸﺑ قﻮﻘﺣ“ ﻪﻤﻠﮐ ﮏﻳ رد و يﺮﺑاﺮﺑ و يدازﺁ ﺮﻈﻨﻣ زا ﻩﮋﻳﻮﺑ و ﻒﻠﺘﺨﻣ تﺎﻬﺟزا ﻪﻧﺎﻴﺑ ﻦﻳا و ماﺪﻗا ﻦﻳا ﻪﮐ ﺪﻧاد¬ﻲﻣ ﺪﺷﺎﺑ ﻪﺘﺷاد ( نﻮﻨﮐ ﺎﺗ ﻪﻳرﺎﺟﺎﻗ زﺎﻏﺁ زا ) ناﺮﻳا ﺮﺻﺎﻌﻣ ﺦﻳرﺎﺗ ﺎﺑ ﻲﻳﺎﻨﺷﺁ ﮎﺪﻧا ﻲﺴﮐﺮﮔا
،ناﺮﻳا رد يﺮﺠه ﻢهدﺰﻴﺳ ةﺪﺳ مود ﻪﻤﻴﻧ رد ﺖﻴﻳﺎﻬﺑ و ﺖﻴﺑﺎﺑ ﻲﻋﺎﻤﺘﺟا – ﻲﻨﻳد ةﺪﻳﺪﭘ رﻮﻬﻇ زﺎﻏﺁ زا ﻪﮐ ﺖﺳا ﻦﻳا ﺦﻠﺗ ﺖﻴﻌﻗاو .دﻮﺷ¬ﻲﻣ ﻩدﺮﻤﺷ راﺬﮔﺮﺛا ﻲﻔﻄﻋ ﻪﻄﻘﻧ ﻲﺗرﺎﺒﻋ ﻪﺑ و ﻢﻬﻣ رﺎﻴﺴﺑ ناﺮﻳا رد ﻲهاﻮﺧ يدازﺁ
ﻪﮐ ﺖﺳا ﻩﺪﻣﺁ ﺪﻳﺪﭘ ناﺮﻳا ﻒﻠﺘﺨﻣ ﻲﺣاﻮﻧ رد ﺖﻗو يﺎﻬﺘﻣﻮﮑﺣ و نﺎﻧﺎﻤﻠﺴﻣ ﺎﺑ ﻦﻴﺋﺁﻮﻧ ﻩوﺮﮔ ﻦﻳا لاﺪﺟ رد ﻲﻨﻴﻧﻮﺧ و ﺦﻠﺗ يﺎهداﺪﺧر و ﻪﺘﻓﺮﮔ راﺮﻗ رازﺁ و دﺮﻃ و ﻲﻔﻧ درﻮﻣ رﻮﺸﮐ ﻦﻳا نﺎﻤﻠﺴﻣ ﻪﻌﻣﺎﺟ رد ﻩراﻮﻤه نﺎﻴﻳﺎﻬﺑ
.ﺖﺳا نﺎﻳﺮﺟ رد ﻒﻠﺘﺨﻣ لﺎﮑﺷا رد ﻢهزﻮﻨه
و ﻪﺘﺷاد دﻮﺟو نﺎﻨﻴﺋﺁ ﻪﻨﻬﮐ ﺎﺑ نﺎﻨﻴﺋﺁﻮﻧ لاﺪﺟ ﺮﺸﺑ ﺦﻳرﺎﺗ راودا مﺎﻤﺗ رد ﻪﮐاﺮﭼ ،ﺖﺴﻴﻧ ﻪﺸﻗﺎﻨﻣ و ﺚﺤﺑ يﺎﺟ ناﺪﻨﭼ ﻲﺨﻳرﺎﺗ فﺮﺻ ﺮﻈﻨﻣ زا ﻪﺘﻓﺮﮔ ترﻮﺻ ﻲﻳﺎهرﺎﺘﻓر ﻦﻴﻨﭼ نﺎﻴﻳﺎﻬﺑ ﺎﺑ اﺮﭼ و ﻩدﻮﺑ ﻦﻴﻨﭼ اﺮﭼ ﻪﮐ ﻦﻳا رد
نﺎﻴﺑ ﻪﻟﺄﺴﻣ ،دراﺪﻧ ﻦﻬﮐ بادﺁ و رﺎﮑﻓا نﺎﮕﺘﺴﺒﻟد ﺎﻳو نﺎﻳﻮﺟﻮﻧ رﺎﮑﻓا ﻲﺘﺳردﺎﻧ ﺎﻳ و ﻲﺘﺳرد ﻪﺑ ﻲﻄﺑر ﻪﺘﺒﻟا داﺪﺧر ﻦﻳا .ﺖﺴه و ﻩدﻮﺑ ﻩوﺮﮔ ود ﻦﻴﺑ لﻮﻤﻌﻣ و يدﺎﻋ درﻮﺧﺮﺑ ﮏﻳ ﺰﻴﻧ نﻮﻨﮐا ﻦﻴﻤه ﺎﺗ ﺖﻔﮔ ناﻮﺗ¬ﻲﻣ
و ﺖﻴﺤﻴﺴﻣ ،ﺖﻳدﻮﻬﻳ ،ﺖﻴﺸﺗرز ) ﻲﻧﻮﻨﮐ ﻩﺪﺷ ﻪﻨﻳدﺎﻬﻧ و ﻲﺨﻳرﺎﺗ نﺎﻳدا مﺎﻤﺗ ﻲﻧورد ﺦﻳرﺎﺗ رد .ﺖﺳا ﻪﺘﺷاد دﻮﺟو ﻩراﻮﻤه ﺰﻴﻧ نﺎﺸﻧﺎﻣز مدﺮﻣ نﺎﻳدا و رﺎﮑﻓا ﺎﺑ ﻲﻨﻳد ﺮه ناﺮﺒﻣﺎﻴﭘ ﻦﻴﺑ داﺪﺧر ﻦﻳا .ﺖﺳا ﺦﻳرﺎﺗ ﺖﻴﻌﻗاو
و ﻦﺸﺧ و ﺪﻨﺗ درﻮﺧﺮﺑ ﻪﺑ ناﻮﺗ ﻲﻣ ﻪﻧﻮﻤﻧ ناﻮﻨﻋ ﻪﺑﺎﻓﺮﺻ .ﺖﺳا ﻩﺪﻣﺁ ﺶﻴﭘ ﺶﻳﺪﻧا توﺎﻔﺘﻣ ﻲﮐﺪﻧا ناراﺪﻨﻳد ﺖﻳﺮﺜﮐا ﺎﺑ نﺁ زا ﺮﺘﻤﮐ ﺐﺗاﺮﻣ ﻪﺑ ﻩﺎﮔ ﻲﺘﺣو ﻲﺑﺎﻌﺸﻧا نﺎﺸﻳﺪﻧاﺮﮔد ﻦﻴﺑ ﻲﺘﺨﺳ يﺎﻬﻟاﺪﺟ ﻩراﻮﻤه ﺰﻴﻧ ( مﻼﺳا
ﺲﻳرﺎﭘ ﻲﻤﻠﺗرﺎﺑ ﺖﻨﺳ رﺎﺘﺸﮐ نﺁ ﻪﻧﻮﻤﻧ ﮏﻳ ﻪﮐ دﺮﮐ ﻩرﺎﺷا ﺎﭘورا ﺮﺳاﺮﺳ رد فﺮﻃودﺮه زا ﻩدﺮﺘﺴﮔ يﺎه رﺎﺸﮐ و ﻢهﺪﺠه ﻞﻗاﺪﺣ ﺎﺗ ﻢهدﺰﻧﺎﺷ ةﺪﺳ زا ﺎه ﮏﻴﻟﻮﺗﺎﮐ ﺎﺑ ﺎﻬﻧﺎﺘﺴﺗوﺮﭘ ﺪﻌﺑ و ﺎﻬﻧﺎﺘﺴﺗوﺮﭘ ﺎﺑ ﺎه ﮏﻴﻟﻮﺗﺎﮐ ﻦﻴﻧﻮﺧ
رد و ﺪﺗﺮﻣ و فﺮﺤﻨﻣ ار دﻮﺧ ﻦﻳد زا نﺎﮔﺪﺷ جرﺎﺧ و نﺎﮔﺪﻨﻨﮐ بﺎﻌﺸﻧا ﻩﮋﻳﻮﺑ نﺎﺸﻳﺪﻧا ﺮﮔد ﻩراﻮﻤه ﻲﻤﺳر و ﺞﻳار ناراﺪﻨﻳد ﻪﮐ ﺖﺳا ﻦﻳا ﻲﻠﺻا ﻪﻟﺄﺴﻣ .ﺪﻧﺪﺷ ﻪﺘﺸﮐ نﺎﺘﺴﺗوﺮﭘ 30000 دوﺪﺣ نﺁ ﻲﻃ ﺎﻳﻮﮔ ﻪﮐ ﺖﺳا
و نﺎﻴﮐ زا ﺖﻈﻓﺎﺤﻣ ياﺮﺑ و شﺮﺒﻣﺎﻴﭘ و ﺪﻧواﺪﺧ ﺖﻳﺎﺿر ﺐﺴﮐ ياﺮﺑ و ﻲﻋﺮﺷ ﻒﻴﻠﮑﺗ ﮏﻳ ناﻮﻨﻋ ﻪﺑ ﻪﮐ ﺪﻧروﺎﺑ ﻦﻳاﺮﺑ و ﺪﻨﻧاد ﻲﻣ ﻢﮐﺎﺣ عوﺮﺸﻣ ﻲﻨﻳد ﻪﻌﻣﺎﺟ و دﻮﺧ ﻦﻤﺷد مﺮﺟﻻ و نﺎﺸﻨﻳد ﺮﺒﻣﺎﻴﭘ و اﺪﺧ ﻦﻤﺷد ﺖﻳﺎﻬﻧ
ﻪﻟﺄﺴﻣ ﺎه ﻲﺸﻳﺪﻧاﺮﮔد ﻦﻳا زﺎﻏﺁ رد ﻻﺎﻤﺘﺣا ﻪﮐ ﺖﺷاد ﻪﺟﻮﺗ ﻢﻬﻣ ﻪﺘﮑﻧ ﻦﻳا ﻪﺑ ﺪﻳﺎﺑ ﺎﺻﻮﺼﺨﻣ .ﺖﺳا نﺎﺸﻨﻳد ناﺪﺗﺮﻣ ﺎﺑ يﺮﺼﻋ ﺮه ﻢﮐﺎﺣ ناراﺪﻨﻳد ﻦﺸﺧ درﻮﺧﺮﺑ ﺖﺑﺎﺛ ﻖﻄﻨﻣ ﻦﻳا .ﺪﻨﺷﻮﮑﺑ ﻪﮐ ﺪﻧﺪﻬﻌﺘﻣ دﻮﺧ ﻦﻳد ﺖﻳدﻮﺟﻮﻣ
ﻩﺪﻨﻨﮐ ﻦﻴﻴﻌﺗ و ﻢﻬﻣ رﺎﻴﺴﺑ ﺶﻘﻧ ﺎﻬﻟاﺪﺟ ﻦﻳا رد ﻲﺗﺎﻘﺒﻃ و ﻲهوﺮﮔ و ﻲﺼﺨﺷ يﺎه ﻩ ﺰﻴﮕﻧا ﻲﺘﺣ و يدﺎﺼﺘﻗا و ﻲﺳﺎﻴﺳ دﺪﻌﺘﻣ ﻞﻣاﻮﻋ ،ﺪﺳﺮﺑ ﻞﻣﺎﮐ و يﺪﺟ بﺎﻌﺸﻧا ﻪﺑ ﻲﺸﻳﺪﻧا ﺮﮔد ﻪﮐ ﻲﻧﺎﻣز ﻩﮋﻳﻮﺑ ﺎه ﺪﻌﺑ ﺎﻣا ﻩدﻮﺑ ﻲﻨﻳد ﻂﻘﻓ
و ﻢﻬﻓ ﻞﺑﺎﻗ ياﺮﺟﺎﻣ ،ﻢﻳﺮﮕﻨﺑ ﻲﺨﻳرﺎﺗ ﻞﻴﻠﻌﺗ و ﻞﻴﻠﺤﺗ ﺮﻈﻨﻣ زا ﺎﻓﺮﺻ لﺎﺣ و ﻪﺘﺷﺬﮔ رد ناﺮﻳا نﺎﻴﻳﺎﻬﺑ ﺦﻳرﺎﺗ ياﺮﺟﺎﻣ ﻪﺑ ﺮﮔا .ﺪﻨﻧﺎﺳر¬ﻲﻣ يرﺎﻳ ﺎﻬﮕﻨﺟ و ﺎﻬﻳﺮﻴﮔرد مواﺪﺗ و شﺮﺘﺴﮔ ﻪﺑ ﻞﻣاﻮﻋ ﻦﻳا و ﺪﻨﻨﮐ¬ﻲﻣ اﺪﻴﭘ يا
فﺮﻃ ود زا ﻲﮕﻨهﺮﻓ و ﻲﻋﺎﻤﺘﺟا و ﻲﺳﺎﻴﺳ ﻞﻣاﻮﻋ ﺎﺑ نﺁ نﺪﺷ ﻲﻣﻮﻤﻋ و شﺮﺘﺴﮔ زﺎﻏﺁ زا ﺲﭘ ﻲﮐﺪﻧا اﺮﺟﺎﻣ ﻦﻳا .ﺖﺳا مﻼﺳا و نﺎﻬﺟ و ناﺮﻳا ﺦﻳرﺎﺗ رد ﻩرﺎﺑ راﺰه ﺪﻨﭼ راﺮﮑﺗ يا ﻪﻬﺟاﻮﻣ ﻦﻴﻨﭼ و ﺖﺳا ﻲﻣﺎﻬﺑا ﻲﺑ
.دوﺰﻓا ﻦﻴﺑﺎﻤﻴﻓ ﻂﺑاور ﻲﮔﺪﻴﭽﻴﭘ و ﺎﻬﻟاﺪﺟ ﺮﺑ ﺎه ﻲﮕﺘﺨﻴﻣﺁ ﻦﻳا و ﺖﺨﻴﻣﺁ رد
و ﻲﻋﺎﻤﺘﺟا بﻼﻘﻧا ود و ﻩدﺮﮐ ﻪﺑﺮﺠﺗ ار يدﺎﻳز ﻲﺳﺎﻴﺳ و ﻲﮕﻨهﺮﻓ و ﻲﻧﺪﻣ تﻻﻮﺤﺗ و تاﺮﻴﻴﻐﺗ ﻩﺎﺗﻮﮐ ناﺪﻨﭼ ﻪﻧ نارود ﻦﻳا لﻮﻃ رد ﺎﻣ و ﻪﺘﺷﺬﮔ يﺮﮕﻴﻳﺎﻬﺑ ﺶﺒﻨﺟ و اﺮﺟﺎﻣ نﺁ زﺎﻏﺁ زا لﺎﺳ 150 زا ﺶﻴﺑ نﻮﻨﮐا ﺎﻣا
و ﺮﺗ ﻩﺪﻴﭽﻴﭘ ﺮﻴﺧا نارود رد ﻲﺘﺣ ﻪﮐ ﻩﺪﻧﺎﻣ ﻞﺤﻨﻳﻻ ﺎﻬﻨﺗ ﻪﻧ نﺎﻨﭽﻤه ”نﺎﻴﻳﺎﻬﺑ ﻪﻟﺄﺴﻣ“ يﺪﻧوﺮﻬﺷ و ﻲﻧﺎﺴﻧا قﻮﻘﺣﺮﻈﻧ زا زارد نﺎﻣز ﻦﻳا رد ﻪﮐ ﻦﻳا ﺖﻔﮕﺷ و ﻢﻳا¬ﻩدﺎﻬﻧ ﺮﺳ ﺖﺸﭘ و ﻩدروﺁ ﺪﻳﺪﭘ ار ﻲﮔرﺰﺑ ﻲﺳﺎﻴﺳ
ﺮﺑ تﻮﮑﺳ و مﺎﻬﺑا رد ﻊﻗاو رد و ﻩﺪﺷ شﻮﻣاﺮﻓ ﻲﻠﮐ ﻪﺑ ﻲﻳﺎﻬﺑ ﺶﻴﮐ ناوﺮﻴﭘ يﺪﻧوﺮﻬﺷ و ﻲﻧاﺮﻳا قﻮﻘﺣ و ﺖﻴﻳﺎﻬﺑ ﻲﻧﻻﻮﻃ نارود ﻦﻳا رد ﻪﮐ ﺖﺳا نﺁ ﻢﻬﻣ رﺎﻴﺴﺑ ﻪﺘﮑﻧ نﺎﻴﻣ ﻦﻳا رد .ﺖﺳا ﻩﺪﺷ ﻢه ﺮﺗ¬ﻢﻴﺧو يدوﺪﺣﺎﺗ
يﻮﺳ زا دﺮﻃ ﻲﺘﺣ و تﻮﮑﺳ ﻦﻳا .ﺪﻨﻨﮐ¬ﻲﻤﻧ ﻲﮔﺪﻧز ﮎﺮﺘﺸﻣ ﻦﻬﻴﻣ ﻦﻳا رد ﺶﻴﮐ ﻦﻳا ناوﺮﻴﭘ ناﻮﻨﻋﺎﺑ نﺎﻴﻧاﺮﻳا زا ﻲﻬﺟﻮﺗ ﻞﺑﺎﻗ رﺎﻤﺷ و دراﺪﻧ دﻮﺟو ناﺮﻳا رد ﻲﻳﺎﻬﺑ مﺎﻧ ﻪﺑ ﻲﺸﻴﮐ ﺎﻳﻮﮔ ﻪﮐ يا ﻪﻧﻮﮔ ﻪﺑ ،ﺖﺳا ﻩﺪﺷ راﺰﮔ
ﻩﺪﻳد ﺰﻴﻧ ﻲﺒهﺬﻣ ﺮﻴﻏ ﭗﭼ ﺎﻳ و ﻩاﻮﺨﻳدازﺁ و تاﺮﮐﻮﻣد ﺮﺻﺎﻨﻋ و ﺎهرﻻﻮﮑﺳ و ﺎه ﻲﺒهﺬﻣ ﺮﻴﻏ نﺎﺑزو ﻦهذ رد يﺪﻤﻋ ﺮﻴﻏ و يﺪﻤﻋ ﻲﺷﻮﻣاﺮﻓ و تﻮﮑﺳ ﻦﻳا ﺎﻣا ﺖﺳا ﮎرد و ﻢﻬﻓ ﻞﺑﺎﻗ يدوﺪﺣ ﺎﺗ نﺎﻤﻠﺴﻣ ناراﺪﻨﻳد
ﻪﻧ ﻪﻃوﺮﺸﻣ ﻲﺳﺎﺳا نﻮﻧﺎﻗ رد .دور¬ﻲﻤﻧ نﺎﻴﻳﺎﻬﺑ يﺪﻧوﺮﻬﺷ قﻮﻘﺣ حﺮﻃ و نﺎﻴﻧاﺮﻳا رﺎﻤﺷ ﻦﻳا زا ﻲﻨﺨﺳ ﺎﺒﻳﺮﻘﺗ ،ﻻﺎﺣ ﻦﻴﻤه ﺎﺗ ﻪﻃوﺮﺸﻣ ﻞﺒﻗﺎﻣ نﺎﺒﻠﻃ ﺖﻟاﺪﻋ و نﺎهاﻮﺨﻳدازﺁ يﺎه ﻪﺘﺷﻮﻧ و ﺎه ﻪﺘﻔﮔ مﺎﻤﺗ رد .دﻮﺷ¬ﻲﻣ
ﻲﺳﺎﺳا نﻮﻧﺎﻗ و 57 ﻲﻣﻼﺳا بﻼﻘﻧا رد .دﻮﺑ مﺎﻬﺗا ﮏﻳ ندﻮﺑ ”ﻲﺑﺎﺑ“ نﺎﻣز نﺁ رد ﻲﺘﺣ .ﺪﻧراﺪﻧ ﺰﻴﻧ ﻩﺪﺷ مﻼﻋا رﻮﻀﺣ ﻲﻋﺎﻤﺘﺟا و ﻲﺳﺎﻴﺳ يﺎه داﺪﺧر و تﻻﻮﺤﺗ رد نﺎﻴﻳﺎﻬﺑ ﻪﮑﻠﺑ ﺖﺴﻴﻧ نﺎﻨﻳا قﻮﻘﺣ زا يدﺎﻳ ﺎﻬﻨﺗ
نﺪﺷ ﮏﻳدﺰﻧ تأﺮﺟ ﻲﺴﮐ و ﻩدﻮﺑ ”ﻮﺑﺎﺗ“ ﮏﻳ ناﻮﻨﻋ ﻪﺑ ﻩراﻮﻤه ”نﺎﻴﻳﺎﻬﺑ ﻪﻟﺄﺴﻣ“ ﻪﮐ ﺖﺳا ﻩدﻮﺑ ﻦﻳا ( ﻲﻠﺻا ﻞﻳﻻد زا ﻲﮑﻳ ﺪﻳﺎﺷو ) ﻲﻠﺻا ﺖﻠﻋ ﻻﺎﻤﺘﺣا .دﻮﺷ¬ﻲﻣ ﻩﺪهﺎﺸﻣ ﺮﺗ ﻦﻴﮕﻨﺳ تﻮﮑﺳ ﻦﻳا ﻢه ﻲﻣﻼﺳا يرﻮﻬﻤﺟ
ﻦﻳا ﻪﺑ ﻪﺟﻮﺗ ﺎﺑ .ﺪﻧا ﻩﺪﺷ ﻮﺑﺎﺗ ﻦﻳا و ﺎﻀﻓ ﻦﻳا بﻮﻠﻐﻣ و رﻮﻬﻘﻣ ﺰﻴﻧ ﻲﺒهﺬﻣ ﺪﺿ ﻲﺘﺣ و ﻲﺒهﺬﻣ ﺮﻴﻏ ﺮﺻﺎﻨﻋ نﺎﻴﻣ ﻦﻳا رد ﻪﮐ ﻦﻳا ﺖﻔﮕﺷ .ﺪﻨﻴﺑ ﻲﻤﻧ و ﻩﺪﻳد ﻲﻤﻧ دﻮﺧ رد ﻲﻣﻮﻤﻋ ةﺮﺘﺴﮔ رد ار ﻪﻟﺄﺴﻣ نﺁ حﺮﻃ و نﺁ ﻪﺑ
و ﺖﺳرد ﺦﻳرﺎﺗ و نﻮﺘﻣ ،ﻲﻋﺎﻤﺘﺟا و ﻲﻨﻳد بادﺁ ،ﺪﻳﺎﻘﻋ ،رﺎﮑﻓا ﺎﺑ ار مدﺮﻣ و ﺪﻨﮐ ﻖﻴﻘﺤﺗ ﻪﻔﻳﺎﻃ ﻦﻳا ﻩرﺎﺑ رد ﻪﮐ ﺖﺳا ﻩداد ﻩزﺎﺟا دﻮﺧ ﻪﺑ يﺮﮕﺸهوﮋﭘ ﺮﺘﻤﮐ نارود ﻦﻳا رد ﻪﮐ ﺖﺳﺎﭘﺮﻳد و ﻩدﺮﺘﺴﮔ تﻮﮑﻳﺎﺑ و رﻮﺴﻧﺎﺳ
ور ﻦﻳا زا .ﺪﻧا ﻩدﺮﮐ يزﺎﺑ ﻲﺸﻘﻧ ﻪﭼ ناﺮﻳا ﺮﺻﺎﻌﻣ ﺦﻳرﺎﺗ رد و ﺪﻨﻳﻮﮔ ﻲﻣ ﻪﭼ و ﺪﻨﺘﺴﻴﮐ نﺎﻨﻳا ﻪﮐ ﺪﻳﻮﮕﺑ ،يدﺎﻘﺘﻋا يﺎه ﻲﺘﺳردﺎﻧ و ﻲﺘﺳرد و ﻲﺳﺎﻴﺳو ﻲﺒهﺬﻣ يﺎﻬﻟاﺪﺟ زا ياﺪﺟ و ﺪﻨﮐ ﺎﻨﺷﺁ نﺎﻴﻳﺎﻬﺑ و ﺖﻴﻳﺎﻬﺑ ﻊﻣﺎﺟ
دﻮﺟو ناﺮﻳا رد ﻪﻨﻴﻣز ﻦﻳا رد دﻮﺼﻘﻣ ﻪﺑ ﻲﻓاو و دﺎﻤﺘﻋا درﻮﻣ و ﺖﺳرد و بﻮﺘﮑﻣ ﻊﺑﺎﻨﻣ ﺎﺳﺎﺳا و ﺖﺳا ﻪﻧﻮﮕﭼ ﻲﻳﺎﻬﺑ ﺪﻳﺎﻘﻋ و ﻦﻳد ﻪﮐ ﺪﻨﻧاد¬ﻲﻤﻧ ﻲﺘﺳرد ﻪﺑ ﺰﻴﻧ ﻲﻧاﺮﻳا ناﺮﮕﺸهوﮋﭘ ﻲﺘﺣ يدﺎﻋ مدﺮﻣ ﺎﻬﻨﺗ ﻪﻧ زوﺮﻣا
ﻪﺑ .ﺪﻧراﺪﻧ ﻢه نﺪﻳد شزرا ﻲﺘﺣ ﺎﻬﻨﻳا زا يرﺎﻴﺴﺑ ﻪﮐ ﺖﺳا ﺖﺳد رد ﻲﺒهﺬﻣ رﻮﮐ تﺎﺒﺼﻌﺗ ﺎﺑ ﻩاﺮﻤه و ﻲﻤﻠﻋ ﺮﻴﻏ و ﻪﻳﺎﻣ ﻲﺑ ﺎﺒﻟﺎﻏ و لﻮﻤﻌﻣ يﺎه ﻲﺴﻳﻮﻧ ﻪﻳدر ﺪهاﻮﺨﺑ نﺎﺘﻟد ﺎﺗ ﻞﺑﺎﻘﻣ رد .ﺖﺳا ﮎﺪﻧا رﺎﻴﺴﺑ ﺎﻳ و دراﺪﻧ
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Iran Press Watch ﺖﻟاﺪﻋ و ﻖﺣ مﺎﻧ ﻪﺑ « ﯽﺳرﺎﻓ » Print
http://www.iranpresswatch.org/fa/post/267/print/
ﺎﻣ رﻮﺸﮐ ﺦﻳرﺎﺗ زا ﻲﺸﺨﺑ رﺎﺟﺎﻗ ﺮﺼﻋ ناﺮﻳا رد ﺖﻴﻳﺎﻬﺑ داﺪﺧر لﺎﺣ ﺮه ﻪﺑ .ﺖﺳا ﻩﺪﻧﺎﺳر ﺐﻴﺳﺁ ﺰﻴﻧ ناﺮﻳا رد ﺶهوﮋﭘ رﺎﮐ و تﺎﻋﻼﻠﻃا دازﺁ نﺎﻳﺮﺟ ﻪﺑ ﻲﺘﺣ ناﺮﻳا رد نﺎﻴﻳﺎﻬﺑ رﻮﺴﻧﺎﺳ و تﻮﮑﻳﺎﺑ ﻪﮐ ﺪﺳر¬ﻲﻣ ﺮﻈﻧ
.دﻮﺷ¬ﻲﻣ ﻩدﺮﻤﺷ ناﺮﻳا ﻦﻴﻣزﺮﺳ ﻲﻋﺎﻤﺘﺟا – ﻲﻨﻳد و ﻲﻣﻮﻤﻋ ﺦﻳرﺎﺗ زا يا ﻩرﺎﭘ ﺖﺧﺎﻨﺷ ،نﺁ ﻪﻧﺎﻓﺮﻃ ﻲﺑ و ﻲﻤﻠﻋ و ﺖﺳرد ﺖﺧﺎﻨﺷو ﺖﺳا
ﻪﮐ ﺖﺳا ناﺮﮕﺸهوﮋﭘ و ناﺮﮑﻔﻨﺷور ﻩﺪﻬﻋ ﺮﺑ ﺲﮐﺮه زا ﺶﻴﺑ و ﺰﻴﭼ ﺮه زا ﺶﻴﭘ ﺖﻴﻟﺆﺴﻣ ﻦﻳا ﻪﮐ ﺖﺳا ﻦﺷور و دﻮﺷ ﻩداد نﺎﻳﺎﭘ تﻮﮑﻳﺎﺑ و تﻮﮑﺳ و رﻮﺴﻧﺎﺳ ﻦﻳا ﻪﺑ ﻪﮐ ﺖﺳا ﻩﺪﻴﺳر نﺁ ﺖﻗو ﻪﮐ ﺪﻳﺎﻤﻧ¬ﻲﻣ ﻦﻴﻨﭼ لﺎﺣ
،ﺪﻨﺷﻮﮑﺑ ﻩوﺮﮔ ﻦﻳا ﻩﺪﺷ ﻎﻳرد قﻮﻘﺣ ﻦﻴﻣﺄﺗ ياﺮﺑ نﺎﺷ ﻲﻗﻼﺧا و ﻲﻧﺎﺴﻧا ﺪﻬﻌﺗ يﺎﻀﺘﻘﻣ ﻪﺑ ﺪﻳﺎﺑ ﻪﮐ ﺪﻨﺘﺴه يﺮﺸﺑ قﻮﻘﺣ و ﻩاﻮﺨﻳدازﺁ و تاﺮﮐﻮﻣد ﺮﺻﺎﻨﻋ و ناﺮﮑﻔﻨﺷور ﻩﺎﮕﻧﺁ و ﺪﻨهد نﺎﻳﺎﭘ ﻲﺸهوﮋﭘ ءﻼﺧ و ﺮﻘﻓ ﻦﻳا ﻪﺑ
ﻞﺻا سﺎﺳاﺮﺑ .ﺖﺳا ﺎﻬﻧﺎﺴﻧا يﺮﺑاﺮﺑ ﻞﺻا ﺮﺑ ﺮﺸﺑ قﻮﻘﺣ ﻩﮋﻳﻮﺑ و ﻲﺳاﺮﮐﻮﻣد سﺎﺳا .دراد دﻮﺟو ﻲﻋﺎﻤﺘﺟا ﺎﻳ و ﻲﺳﺎﻴﺳ ماﺮﻣ و ﮏﻠﺴﻣ و ﻦﻳد ﺮه ﺎﺑ ﻲﻧاﺮﻳا ناﺪﻧوﺮﻬﺷ مﺎﻤﺗ درﻮﻣ رد ﺪﻬﻌﺗ ﻦﻳا ﻪﮐ ﻪﻧﻮﮔ نﺎﻤه
.ﺖﺴﻴﻧ ﺮﺗ ﻲﻧاﺮﻳا يﺮﮕﻳد زا ﺲﮐ ﭻﻴه ﻖﻄﻨﻣ ﻦﻳا رد و ﺖﺳا ﺮﺑاﺮﺑ ﺮﮕﻳد ﻲﻧاﺮﻳا ﺮه ﺎﺑ ﺪﻨﮐ¬ﻲﻣ ﻲﮔﺪﻧز ناﺮﻳا ﻲﺳﺎﻴﺳ يﺎﻴﻓاﺮﻐﺟ بﻮﭼرﺎﻬﭼ رد و ﺖﺳا ﻲﻧاﺮﻳا ﻪﮐ ﻲﺴﮐ ﺮه ﺮﺸﺑ ﻲﻌﻴﺒﻃ و ﻲﺗاذ قﻮﻘﺣ و ﻲﺳاﺮﮐﻮﻣد
.ﻢﻳﺮﺑ¬ﻲﻣ ﺮﺳ ﻪﺑ ﻪﻃوﺮﺸﻣ زا ﺶﻴﭘ نارود رد زﻮﻨه ﻞﻤﻋ رد ﺎﻣا ﻢﻳا ﻪﺘﻓﺮﻳﺬﭘ ﺖﻴﻃوﺮﺸﻣ نﺎﻣز زا ﺎﻣ اﺮهﺎﻇ ار ﻖﻄﻨﻣ ﻦﻳا
نﺎﻬﻴﻘﻓ و نﺎﻤﻟﺎﻋ ﺖﻣﺪﺧ ﻂﻘﻓ ،مﻮﺸﺑ نﺁ دراو ﻢﻧاﻮﺗ ﻲﻤﻧ نﻮﻨﮐا ﻪﮐ ﺖﺳا رﺎﻴﺴﺑ ﻪﺸﻗﺎﻨﻣ و ﺚﺤﺑ يﺎﺟ درﻮﻣ ﻦﻳا رد .ﺪﺷﺎﺑ ﻲﺒهﺬﻣ يﺎه روﺎﺑ زا ﻲﺧﺮﺑ رد ﻲﺳﺎﺳا ﻞﮑﺸﻣ ﻪﮐ ﺪﺳر¬ﻲﻣ ﺮﻈﻧ ﻪﺑ ﻲﻣﻮﻤﻋ ﮓﻨهﺮﻓ ﻩزﻮﺣ رد
اﻮﺘﻓ ﻪﺑ نﺎﻣز و ﻢﻠﻋ و ﻞﻘﻋ ﺖﻳﺎﻋر ﺎﺑ ﻪﻧاﺪﻬﺘﺠﻣ و ﺪﻨﻨﮐ ﻞﻣﺄﺗ درﻮﻣ ﻦﻳا رد ﻲﻟﻮﺻا دﺎﻬﺘﺟا و ﻲﻬﻘﻓ بﺎﻧ ﺪﻋاﻮﻗ ﺪﻌﺑ ﻪﻠﺣﺮﻣ رد و ﻲﻣﻼﺳا ﻩﺎﮔﺪﻳد تﺎﻴﻠﮐ بﻮﭼ رﺎﻬﭼ رد ﻲﻤﻠﻋ ﺪﻬﻌﺗ يﺎﻀﺘﻘﻣ ﻪﺑ ﻪﮐ ﻢﻨﮐ¬ﻲﻣ دﺎﻬﻨﺸﻴﭘ مﺮﺘﺤﻣ
و ﻲﺤﻴﺴﻣ نﺎﻤﻠﺴﻣ ﻢﮑﺣ ﺎﺑ نﺎﻴﻳﺎﻬﺑ ﻲﻬﻘﻓ ﻢﮑﺣ ﺮﮕﻣ ؟ﺪﻨﺷﺎﺑ ﺪﺗﺮﻣ ﺖﻣﺎﻴﻗ زورﺎﺗ ﺪﻌﺑ يﺎﻬﻠﺴﻧ ﻲﻬﻘﻓ ﻞﻴﻟد ﻪﭼ ﻪﺑو اﺮﭼ ،ﺪﻧا ﻩدﻮﺑ ﺪﺗﺮﻣ نﺎﻴﻳﺎﻬﺑ ﺖﺴﺨﻧ ﻞﺴﻧ ﺎﺿﺮﻓ ﻪﮐ ﺪﻨهد ﺦﺳﺎﭘ يﺪﺟ رﻮﻃ ﻪﺑ ﺶﺳﺮﭘ ﻦﻳا ﻪﺑ ﻪﻠﻤﺟ زا .ﺪﻨﺳﺮﺑ
ﻲﮔﺪﻧز ﻲﻳﺎﻴﻧد رد ﺎﻣ زوﺮﻣا ﻲﻬﮕﻧاو .دوﺮﮔ ﻲﻣ ﻲﻨﻳد¬ﻲﺑ ﺎﺳﺎﺳا ﺎﻳ و ﻦﻳد ماﺪﮐ ﻪﺑ ﻪﮐ ﺪﻨﮐ¬ﻲﻤﻧ ﻲﻗﺮﻓ ددﺮﮔ¬ﻲﻣ ﺮﺑ مﻼﺳا زا ﻲﺴﮐ ﻲﺘﻗو ﻪﮐ اﺮﭼ دراﺪﻧ يﺮﻴﺛﺄﺗ ندﻮﺑ بﺎﺘﮐ ﻞها نﺎﻴﻣ ﻦﻳا رد ؟دراد قﺮﻓ ﻩﺪﺷ يدﻮﻬﻳ ﺎﻳ
موﺮﺤﻣ ﺮﺑاﺮﺑ قﻮﻘﺣ ﻦﻳا زا يﺮﺸﺑ تﺎﻨﻴﻌﺗ ﺮﮕﻳد و ﺐهﺬﻣ و داﮋﻧ و ﻩﺪﻴﻘﻋ و ﺮﮑﻓ ﻞﻴﻟد ﻪﺑ ار يﺪﻧوﺮﻬﺷ ﭻﻴه ناﻮﺗ ﻲﻤﻧ و دﻮﺷ¬ﻲﻣ ﻩدﺮﻤﺷ ﻲﻋﺎﻤﺘﺟا ﻂﺑاور ﻢﻴﻈﻨﺗ ﻦﻳدﺎﻴﻨﺑ ﻞﺻا ﺎﻬﻧﺎﺴﻧا ﻲﺗاذ قﻮﻘﺣ يﺮﺑاﺮﺑ ﻪﮐ ﻢﻴﻨﮐ¬ﻲﻣ
ترﻮﺻ ﻦﻳا رد ،ﺖﺳا ﻦﻴﻨﭼ ﺮﮔا ؟ﺪﻨﺸﻳﺪﻧا¬ﻲﻣ ﻪﻧﻮﮔ نﺎﻤه ﺎﻣ نﺎﻬﻴﻘﻓ زﻮﻨه رﺎﮔزور نﺁ زا نﺮﻗ ﮏﻳ زا ﺲﭘ ﺎﻳﺁ .قﻮﻘﺣ يوﺎﺴﺗ ﻪﻧ ﺖﺳا قﻮﻘﺣ ﺾﻴﻌﺒﺗ ﻞﺻا مﻼﺳا رد ﺖﻔﮔ ﻲﻣ يرﻮﻧ ﷲا ﻞﻀﻓ ﺦﻴﺷ يزور .دﺮﮐ
ﻩوﺮﮔ ﻦﻳا ﻲﻋﺮﺷ ﻢﮑﺣ ﻩرﺎﺑ رد ناﺪﻠﻘﻣ رﺮﮑﻣ يﺎه ﺶﺳﺮﭘ ﺮﺑاﺮﺑ رد ﺖﻴﻳﺎﻬﺑ رﺎﮐ زﺎﻏﺁ نﺎﻤه رد يرﺎﺼﻧا ﻲﻀﺗﺮﻣ ﻢﻈﻋا ﺦﻴﺷ يرﺎﮔزور ؟ﺖﺳا ﺎﻨﻌﻣ ﻪﭼ ﻪﺑ ﻲﻣﻼﺳا ﺖﻌﻳﺮﺷ ندﻮﺑ ﻪﻧﻻدﺎﻋ و مﻼﺳا ندﻮﺑ ﻲﻧﺎﺴﻧا يﺎﻋدا
و ﻲﺒهﺬﻣ ﺶﻳﺪﻧا ﺮﮔد يﺎﻬﻧﺎﻳﺮﺟ و داﺮﻓا ﻩرﺎﺑ رد يدﺎﻬﺘﺟا و ﻲﻤﻠﻋ ﺶهوﮋﭘ ﺎﻤﻠﻋ تاﺮﻀﺣ ﻪﮐ ﻢﻨﮐ¬ﻲﻣ دﺎﻬﻨﺸﻴﭘ .( نﻮﻤﻀﻣ ﻪﺑ ﻞﻘﻧ ) ﺪﻨﮐ ﺮﻈﻧ رﺎﻬﻇا ﺪﻧاﻮﺗ¬ﻲﻤﻧ دراﺪﻧ ﻪﻔﻳﺎﻃ ﻦﻳا زا ﻲﻋﻼﻃا نﻮﭼ ﻪﮐ ﺖﻔﮔ ﻪﻧﻻﺆﺴﻣ
ﻪﮐ يرﺎﮐ .ﺪﻨهﺪﺑ اﺮﺟا ﻞﺑﺎﻗ و عﺎﻓد ﻞﺑﺎﻗ و ﺮﻳﺬﭘ دﺮﺧ و ﻪﻧﻻدﺎﻋ يﺎﻬﺨﺳﺎﭘ ﻲﻨﻳد تﺎﻤﮑﺤﻣ ﻪﺑ يﺪﻨﺒﻳﺎﭘ ﻦﻴﻋ رد دﻮﺧ رﺎﮔزور يﺎه ﺶﺳﺮﭘ ﻪﺑ و ﺪﻨهد راﺮﻗ رﺎﮐ رﻮﺘﺳد رد ﻪﺘﺷﺬﮔ زا ﺮﺗ يﺪﺟ ار ﺖﻴﻳﺎﻬﺑ ﻩﮋﻳﻮﺑ و ﻲﺒهﺬﻣ ﺮﻴﻏ
ﺮﻴﻏ ار ﺎﻬﻧﺁ قﻮﻘﺣ ﺮﮑﻳد و نﺎﺟ و لاﻮﻣا و ﻩدﺮﮐ عﺎﻓد ناﺮﻳا نﺎﻴﻳﺎﻬﺑ يﺪﻧوﺮﻬﺷ و ﻲﻧﺎﺴﻧا قﻮﻘﺣ زا بﻮﺘﮑﻣ ﻞﮑﺷ ﻪﺑ و ﺎﺤﻳﺮﺻ نﺎﺸﻳا ﻪﮐ ﻦﻳا .ﺪﻧا ﻩدﺮﮐ زﺎﻏﺁ يﺮﻴﻟد ﺎﺑ يﺮﻈﺘﻨﻣ ﷲا ﺖﻳا ﻪﻠﻤﺟ زا ناﺪﻬﺘﺠﻣ زا ﻲﺧﺮﺑ
ﺮﺑ يﺪﻌﺗ ﻩار ﺰﻴﻧ ﻞﻤﻋ رد و ﺪﻳاﺰﻓا¬ﻲﻣ تﻼﮑﺸﻣ ﺮﺑ ﻪﮐ ﺪﻨﮐ¬ﻲﻤﻧ ﻞﺟ ار ﻲﻠﮑﺸﻣ ﺎﻬﻨﺗ ﻪﻧ بﺎﺑ ﻦﻳا رد ﻲﺗوﺎﻔﺗ ﻲﺑ و تﻮﮑﺳ لﺎﺣ ﺮه ﻪﺑ .ﺖﺳا ﻲﻌﻴﺷ دﺎﻬﺘﺟا و ﻪﻘﻓ بﻮﭼ رﺎﻬﭼ رد ﻲﻤﻬﻣ مﺎﮔ ،ﺪﻧا ﻪﺘﺴﻧاد ضﺮﻌﺗ لﻮﺒﻗ
.ﺪﻨﮐ¬ﻲﻣ زﺎﺑ ار نﺎﻨﻃﻮﻤه زا يرﺎﻤﺷ يﺪﻧوﺮﻬﺷ قﻮﻘﺣ
ﻩﺪﻋو زﻮﻨه و ﺪﻨﺘﺴه يﻮﻠﻬﭘ ﺪﺒﺘﺴﻣ ﻢﻳژر ﻪﻴﻠﻋ نازرﺎﺒﻣ زا مﺎﻈﻧ ﻲﻠﺻا ناﺮﺒهر زﻮﻨه و ﻪﺘﺷﺬﮕﻧ بﻼﻘﻧا زا ﻩﺪﻣﺁﺮﺑ مﺎﻈﻧ ﻦﻳا ﺮﻤﻋ زا لﺎﺳ 30 زﻮﻨه .مراد ﻲﻣﻼﺳا يرﻮﻬﻤﺟ مﺎﻈﻧ نﻻﺆﺴﻣ ﺎﺑ ﺰﻴﻧ ﻲﻨﺨﺳ ﺎﺠﻨﻳا رد ﺎﻣاو
زا ﻩدﺎﻔﺘﺳا و ﻲﻗﻮﻘﺣ ﺮﻈﻧ زا ”ناﺮﻳا ﺖﻠﻣ“ نﺎﻴﻣ رد ”ﻲﻣﻼﺳا لﺪﻋ مﺎﻈﻧ“ رد دﻮﺑ ﺎﻨﺑ ﻪﮐ ﺪﻴﻳﻮﮕﺑ مدﺮﻣ ﻪﺑ ،ﺖﺳا ﻪﺘﻓﺮﻧ ﺎهدﺎﻳ زا نازﺎﺘﺸﻴﭘ ﺮﮕﻳد و بﻼﻘﻧا ﺪﻴﻘﻓ ﺮﺒهر ﻪﻠﻴﺳﻮﺑ يداﺪﺒﺘﺳا ﺪﺿ ﻩزرﺎﺒﻣ نارود رد ﻩﺪﺷ ﻩداد يﺎه
و تﺎﻧﺎﮑﻣا مﺎﻤﺗ و ﺪﻨﺷﺎﺑ دازﺁ ﺖﻳﻻو ﻦﻳا رد بوذ و ﻪﻴﻘﻓ ﻪﻘﻠﻄﻣ ﺖﻳﻻو ﻪﺑ ﺪﻘﺘﻌﻣ ﻲﻣﺎﻣا ﻂﺧ ﻲﻌﻴﺷ نﺎﻧﺎﻤﻠﺴﻣ ﻂﻘﻓ ﻪﮐ دﻮﺑ ﺎﻨﺑ ﻢﺳﺮﭘ¬ﻲﻣ ﺺﺨﺸﻣ رﻮﻃ ﻪﺑ ؟ﺪﺷﺎﺑ ﺾﻴﻌﺒﺗ و ﺰﻳﺎﻤﺗ و توﺎﻔﺗ ﺎﻬﺘﺻﺮﻓ و ﻲﻠﻣ تﺎﻧﺎﮑﻣا
،ﺪﻴهد¬ﻲﻣ ﻲﻔﻨﻣ ﺦﺳﺎﭘ ﻦﻣ يﺎﻬﺸﺳﺮﭘ ﻦﻳا ﻪﺑ ﺮﻈﻧ ﻢﻟﺎﻋ رد ﺎﻤﺷ ﻪﮐ مراد ﻦﻴﻘﻳ ؟ﺪﻴﺘﻔﮕﻧ مدﺮﻣ ﻪﺑ ار ﻦﻳا بﻼﻘﻧا و ﻩزرﺎﺒﻣ نارود نﺎﻤه رد اﺮﭼ دﻮﺑ ﻦﻴﻨﭼ ﺮﮔا ؟ﺪﺷﺎﺑ ”ﻪﻴﺟﺎﻧ قﺮﻓ“ ﻦﻴﻤه ﻖﻠﻄﻣ رﺎﻴﺘﺧا رد رﻮﺸﮐ يﺎﻬﺘﺻﺮﻓ
نﺎﺘﺨﺳﺎﭘ ﺮﮔا و ؟ﺪﻴهد ﺖﺒﺜﻣ ﺦﺳﺎﭘ ﺶﺳﺮﭘ ﻦﻳا ﻪﺑ ﺪﻴﻧاﻮﺗ¬ﻲﻣ ؟ﺖﺳا راﺮﻗﺮﺑ ﺎﻤﺷ ﺖﻳرﺪﻣ ﺖﺤﺗ مﺎﻈﻧ رد ﻲﺒﺴﻧ رﻮﻃ ﻪﺑ ﻲﺘﺣ و نﺁ ﻊﻣﺎﺟ و ﺖﺳرد يﺎﻨﻌﻣ ﻪﺑ ﻲﻗﻮﻘﺣ تاوﺎﺴﻣ ﺮﺿﺎﺣ لﺎﺣ رد ﻪﮐ ﺪﻴﻳﺎﻣﺮﻔﺑ ترﻮﺻ ﻦﻳا رد
.ﺪﻨﮐ¬ﻲﻣ ﺐﻳﺬﮑﺗ ار يﻮﻋد ﻦﻳا رﺎﮑﻧا ﻞﺑﺎﻗ ﺮﻴﻏ و ﻦﺷور ﻩاﻮﮔ و ﺪهﺎﺷ ناراﺰه ؟ ﺪﻨﮐ¬ﻲﻣ روﺎﺑ ﻲﺴﮐ ﺪﻴﻨﮐ ﻲﻣ ﺮﮑﻓ ﺪﺷﺎﺑ ﺖﺒﺜﻣ
و ﻲﺗاذ قﻮﻘﺣ ﻪﻳﺮﻈﻧ دﺎﻴﻨﺑ ﺮﺑ ﻲﻗﻮﻘﺣ تاوﺎﺴﻣ و يﺮﺑاﺮﺑ ﻞﺻا ﻪﮐ ﺪﻧﻮﺷ¬ﻲﻣ ﻖﻘﺤﻣ ﻲﺗرﻮﺻ رد ﺪﻨﻠﺑ نﺎﻣرﺁ ود ﻦﻳا و دﻮﺑ ﺖﻟاﺪﻋ و يدازﺁ ياﺮﺑ ﻪﻃوﺮﺸﻣ ﺶﺒﻨﺟ مواﺪﺗ رد ناﺮﻳا بﻼﻘﻧا ﻪﮐ ﺖﺳا ﻦﺷور لﺎﺣ ﺮه ﻪﺑ
ﺎﻳ و ﺖﻓﺮﮔ ﻩﺪﻳدﺎﻧ ار نﺁ ناﻮﺗ¬ﻲﻤﻧ و ﺖﺳا مﺎﻬﺑا ﻲﺑ و ﻲﺳﺎﺳا ﻩﺪﻋﺎﻗ ﮏﻳ ﻦﻳا .دﻮﺷ ﺖﻳﺎﻋر ﻼﻣﺎﮐ ”ﻲﻧاﺮﻳا ناﺪﻧوﺮﻬﺷ“ ﻲﻋﺎﻤﺘﺟا و يدﺮﻓ ﻲﮔﺪﻧز يﺎه ﻪﺻﺮﻋ مﺎﻤﺗ رد ﻲﻨﻴﻌﺗ و ﺾﻴﻌﺒﺗ ﻦﻳﺮﺘﻤﮐ نوﺪﺑ نﺎﺴﻧا ﻲﻌﻴﺒﻃ
و ﺪﻴﻨﮐ¬ﻲﻣ حﺮﻄﻣ ار ”بﺎﺘﮐ ﻞها“ ﻪﻟﺄﺴﻣ نﺎﻤﻠﺴﻣ ﻦﻣ ﺮﺑاﺮﺑ رد ﺎﻌﻄﻗ ؟ﺖﺳﺎﺠﮐ ناﺮﻳا ﻲﺳﺎﺳا نﻮﻧﺎﻗ رد ﻲﻧاﺮﻳا ﻩوﺮﮔ ﻦﻳا قﻮﻘﺣ ؟ﺪﻨﺘﺴﻴﻧ ”ناﺮﻳا ﺖﻠﻣ“ رﺎﻤﺷ رد ناﺮﻳا ﻲﻳﺎﻬﺑ ﺖﻋﺎﻤﺟ ﺎﻳﺁ ﻪﮐ ﻢﺳﺮﭘ ﻲﻣ لﺎﺣ .دﺮﮐ ﻪﻴﺟﻮﺗ
و ﻞﻣﺎﮐ تاوﺎﺴﻣ ﻞﺻا ﺎﺑ ضرﺎﻌﺗ رد ارﺎﮑﺷﺁ ﻪﮐ اﺮﭼ دﻮﺑ ﻩﺎﺒﺘﺷا ﻲﺳﺎﺳا نﻮﻧﺎﻗ رد ﻩﺪﺷ رﺮﻘﻣ ﻪﻘﻓ رد ﺎﻬﻧﺁ ياﺮﺑ ﻪﮐ ﻲﺗارﺮﻘﻣ و بﺎﺘﮐ¬ﻞها عﻮﺿﻮﻣ حﺮﻃ ﻻوا :ﻢﻨﮐ¬ﻲﻣ ضﺮﻋ ﺦﺳﺎﭘ رد .نﻮﻧﺎﻗ رد نﺁ سﺎﮑﻌﻧا
ﻞها ﺮﻴﻏ ياﺮﺑ ﺎﺳﺎﺳا ﻲﺳﺎﺳا نﻮﻧﺎﻗ رد ﻪﮐ ﺖﺳا ﻦﻳا ﺮﺗ ﻲﺳﺎﺳا لﺎﮑﺷا ﺎﻴﻧﺎﺛ .ﺪﻨﮐ¬ﻲﻣ موﺮﺤﻣ نﺎﺷ ﻲﻧﺎﺴﻧا ﻢﻠﺴﻣ قﻮﻘﺣ زا ار ﻲﻧاﺮﻳا ناﺪﻧوﺮﻬﺷ زا ﻲﻬﺟﻮﺗ ﻞﺑﺎﻗ رﺎﻤﺷ ﺎﻨﺜﺘﺳا ﻦﻳا و ﺖﺳا ﮏﻴﺗاﺮﮐﻮﻣد يﺪﻧوﺮﻬﺷ قﻮﻘﺣ
ار ﻩﺪﻴﻘﻋ عﻮﻧﺮه و ﻩﺪﺷ ﺢﻳﺮﺼﺗ ﻲﻗﻮﻘﺣ تاوﺎﺴﻣ ﻪﺑ ﻪﮐ ﻲﺳﺎﺳا نﻮﻧﺎﻗ لﻮﺻا زا ﻲﺧﺮﺑ رد ﻲﺘﻗو ﺎﺜﻟﺎﺛ .ﺖﺳا ﻩﺪﺸﻧ حﺮﻄﻣ يا ﻩﺪﺷ ﻒﻳﺮﻌﺗ يﺪﻧوﺮﻬﺷ قﻮﻘﺣ ( ﺎﻬﻧﺁ لﺎﺜﻣا و نﺎﻨﻳد¬ﻲﺑ ،نﺎﻴﻳﺎﻬﺑ ،ﻪﻳﺪﻳز ،ﻪﻴﻠﻴﻋﺎﻤﺳا ) بﺎﺘﮐ
زا صﺎﺧ ﻩﺪﻴﻘﻋ و ﻦﻳد ﻦﺘﺷاد ﻞﻴﻟد ﻪﺑ ﺎﻓﺮﺻ و ﺪﻨﺷﺎﺑ رادرﻮﺧ ﺮﺑ ﻲﺒهﺬﻣ يﺎﻬﻳدازﺁ زا ﺪﻨﻧاﻮﺗ¬ﻲﻣ بﺎﺘﮐ ﻞها ﺮﻴﻏ ﺎﻳ و ﻲﻌﻴﺷ نﺎﻤﻠﺴﻣ ﺮﻴﻏ ﻪﮐ ﺖﺳا ﺎﻨﻌﻣ ناﺪﺑ ،ﺖﺳا ﻩدﺮﮐ مﻼﻋا عﻮﻨﻤﻣ ار ﻩﺪﻴﻘﻋ ﺶﻴﺘﻔﺗ ﺎﻳ و ﻪﺘﺴﻧاد دازﺁ
”ﻦﻬﭘ ﺶﻳر و ﻪﺳﻮﮐ“ قاﺪﺼﻣ ﻪﮐ ﻦﻳا .دراﺪﻧار ﻩﺪﻴﻘﻋ ﻎﻴﻠﺒﺗ و لﺎﻐﺘﺷا و نﺪﻧاﻮﺧ سرد ﻖﺣ ﺎﻣا ﺖﺳا دازﺁ دﻮﺧ ﺪﻳﺎﻘﻋ رد ﻩوﺮﮔ ﺎﻳ و دﺮﻓ نﻼﻓ ﻢﻴﻳﻮﮕﺑ ﻪﮐ دراﺪﻧ ﺎﻨﻌﻣ ترﻮﺻ ﻦﻳا رد .ﺪﻧﻮﺸﻧ موﺮﺤﻣ ﻲﻋﺎﻤﺘﺟا قﻮﻘﺣ
ﺮه ﻪﺑ ،ﻢﻳرﺬﮕﺑ ﺚﺣﺎﺒﻣ ﻦﻳا ﻪﻤه زا ﺎﻌﺑار .ﺪﻨهﺪﺑ ار نﺁ ناوﺎﺗ ﻲﻧاﺮﻳا ناﺪﻧوﺮﻬﺷ ﺪﻳﺎﺒﻧ و ﺖﺳا ﺎﻤﺷ ﻞﮑﺸﻣ ،دراد دﻮﺟو ضرﺎﻌﺗ نرﺪﻣ يﺪﻧوﺮﻬﺷ قﻮﻘﺣ و ﻪﻘﻓ ﻞﻣﺎﻌﺗ رد ﺎﻳ و ﻲﺳﺎﺳا نﻮﻧﺎﻗ لﻮﺻا رد ﺮﮔا لﺎﺣ .ﺖﺳا
ﺪﻨﻨﮐ ﺖﻴﻨﻣا سﺎﺴﺣا ﻲﻣﻼﺳا مﺎﻈﻧ رد نﺎﻨﻳا ﺪﻳﺎﺒﻧ ﺎﻳﺁ ؟ﺖﺴﻴﻧ قدﺎﺻ ﺎﻬﻧا ﻩرﺎﺑ رد ”ﻦﻣﺄﺘﺴﻣ“ ﻪﺑ طﻮﺑﺮﻣ تارﺮﻘﻣ ﺎﻳﺁ ،ﺪﻨﻨﮐ¬ﻲﻣ ﻲﮔﺪﻧز رﻮﺸﮐ ﻦﻳا ﻲﺘﻣﻮﮑﺣ مﺎﻈﻧ ﻩﺎﻨﭘ رد و ﻲﻣﻼﺳا ﻪﻌﻣﺎﺟ رد زوﺮﻣا ناﺮﮕﻳد و نﺎﻴﻳﺎﻬﺑ لﺎﺣ
ﻲﺘﺣ ﻩراﻮﻤه ﻪﮐ ﺖﺳا ﺖﺳار ﺎﻳﺁ ؟ﺪﻧا موﺮﺤﻣ ﻩﺎﮕﺸﻧاد و سراﺪﻣ رد ﻞﻴﺼﺤﺗ زا نﺎﻧﺁ ﻪﮐ ﺖﺳا ﺖﺳرد ﺎﻳﺁ ؟ﺪﻨﺷﺎﺑ رادرﻮﺧ ﺮﺑ لﺎﻐﺘﺷا و سرد و ﻲﮔﺪﻧز تﺎﻧﺎﮑﻣا ﻞﻗاﺪﺣ زا و ﺪﺷﺎﺑ ظﻮﻔﺤﻣ نﺎﺷ يوﺮﺑﺁ و نﺎﺟ و لﺎﻣ و
ناراﺪﻨﻳد و ﻦﻳد دﻮﺳ ﻪﺑ ﺎهرﺎﺘﻓر عﻮﻧ ﻦﻳا ﻪﮐ دﻮﺷ¬ﻲﻣ رﻮﺼﺗ ﺎﻳﺁ ؟درﺎﻤﺷ¬ﻲﻣ زﺎﺠﻣ ار ﻲﻧﺎﺴﻧا ﺮﻴﻏ و ﺖﺷز يﺎهرﺎﺘﻓر ﻦﻴﻨﭼ ﻲﻬﻘﻓ ﻦﺷور ﻩﺪﻋﺎﻗ ماﺪﮐ و ﻲﻨﻳد نﻮﻧﺎﻗ ماﺪﮐ ؟ﺪﻧراﺪﻧ ﺖﻴﻨﻣا نﺎﺘﺳرﻮﮔ رد نﺎﺸﻳﺎه ﻩدﺮﻣ
؟ﺖﺳا
ﻪﺑ ﻂﻘﻓ ،ﻢﻨﮐ¬ﻲﻤﻧ ﺮﻈﻧ رﺎﻬﻇا ﻪﻨﻴﻣز ﻦﻳا رد اﺬﻟ و ﻲﺿﺎﻗ ﻪﻧ و ﻢﺘﺴه ﻮﺟزﺎﺑ ﻪﻧ ﻦﻣ .ﺪﻨﻨﮐ¬ﻲﻣ حﺮﻄﻣ ناﺮﮕﻳد ﺎﻳ و ﺶﻳوارد و نﺎﻴﻳﺎﻬﺑ درﻮﻣ رد نﻻﺆﺴﻣ ﻪﮐ ﺖﺳا ﻲﺗﺎﻣﺎﻬﺗا نﺁ و ﺪﻧﺎﻣ¬ﻲﻣ ﻲﻗﺎﺑ ﻪﻟﺄﺴﻣ ﮏﻳ ﻂﻘﻓ ﺎﺠﻨﻳارد
ﺮه ﺎﺗ ﺪﻴﻨﮐ راﺰﮔﺮﺑ ﻲﻗﻮﻘﺣ ﻦﻳزاﻮﻣ ﻞﻣﺎﮐ ﺖﻳﺎﻋر ﺎﺑ و ﻪﻧﻻدﺎﻋ ﻂﻳاﺮﺷ ﮏﻳ رد ار نﺎﻤﻬﺘﻣ ﻩﺎﮔداد ﻢﻨﮐ¬ﻲﻣ ﺎﺿﺎﻘﺗ ،ﻢﻨﻴﺑ ﻲﻣ مﺎﻬﺗا ضﺮﻌﻣ رد ار مرﻮﺸﮐ و ﻦﻳد ارﺎﮑﺷﺁ ﻪﮐ ،ﻩاﻮﺧ ﺮﻴﺧ ﻲﻧاﺮﻳا ﮏﻳو نﺎﻤﻠﺴﻣ ﮏﻳ ناﻮﻨﻋ
ﻪﻤﮑﺤﻣ و ﻲﻌﻄﻗ تاﺪﻨﺘﺴﻣ و ﻞﻳﻻد ﺪﻴﺘﺴه ﻲﻋﺪﻣ ﻪﮐ ﺎﻤﺷ .دﺮﮐ ﺪهاﻮﺨﻧ روﺎﺑ ارﺎﻤﺷ يﺎﻋدا جرﺎﺧ و ﻞﺧاد رد ﺲﮐ ﭻﻴه ،ﺪﻴﻨﮑﻧ ﻦﻴﻨﭼ ﺮﮔا .دﻮﺷ يﺮﻴﮔﻮﻠﺟ ﻩدﺎﻔﺘﺳا ءﺆﺳ عﻮﻧ ﺮه زا ﻻﺎﻤﺘﺣا و فﺮﻃ ﺮﺑ ﺪﻳدﺮﺗ و ﻪﻬﺒﺷ عﻮﻧ
؟ﺪﻴﻨﮐ لﺎﺒﻘﺘﺳا ﻲﻧﻮﻧﺎﻗ و ﻲﻨﻠﻋ ﻩﺎﮔداد ﻞﻴﮑﺸﺗ زا ﺪﻳﺎﺒﻧ اﺮﭼ ،ﺪﻳراد ﺪﻨﺴﭘ
ﻂﻘﻓ و دﻮﺸﺑ ﺎهرﺎﮐ ﻦﻴﻤه ﻪﮐ ﺖﺳا ﻩدﻮﺑ راﺮﻗ ﺰﻴﻧ لوا زا ﻪﮐ ﺪﻧرﺎﺸﻔﺑ يﺎﭘ يﻮﻋد ﻦﻳا ﺮﺑ ضﺮﻐﻣ ﺎﻳ و ﻞهﺎﺟ يرﺎﻤﺷ و دوﺮﺑ لاﺆﺳ ﺮﻳز ناﺮﻳا ﻲﻣﻼﺳا بﻼﻘﻧا و مﻼﺳا ﻪﮐ ﺖﺳا ﻩﺪﺷ ﺐﺟﻮﻣ ﺎهرﺎﺘﻓر عﻮﻧ ﻦﻳا ﻪﮐ ﺎﺠﻧﺁ زا
نﺎﻣز نﺁ رد ( ﻦﻣ نﻮﭼ ﻲﻧاﺮﮕﻳد و ) ﻦﻣ ﻪﮐ ﻢهﺪﺑ تدﺎﻬﺷ ﻪﻧﺎﻗدﺎﺻ ﺪﻳﺎﺑ ،دﻮﺷ¬ﻲﻣ طﻮﺑﺮﻣ ﻩﺎﺠﻨﭘ و ﻞﻬﭼ ﻪهد رد ﻲﺑﻼﻘﻧا نﺎﻤﻠﺴﻣ ﻲﻧﺎﺣور ﮏﻳ ناﻮﻨﻋ ﻪﺑ ﻦﻣ ﻪﺑ ﻪﮐ ﺎﺠﻧﺁ ﺎﺗ ،ﺪﻧداد يﺮﮕﻳد يﺎه ﻩﺪﻋو ﻲﺒﻳﺮﻓ ماﻮﻋ ياﺮﺑ
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Iran Press Watch ﺖﻟاﺪﻋ و ﻖﺣ مﺎﻧ ﻪﺑ « ﯽﺳرﺎﻓ » Print
http://www.iranpresswatch.org/fa/post/267/print/
ﺎﺑ ﺶﻴﺑ و ﻢﮐ ﻪﮐ دﻮﺑ ﻲﻟﺎﺣ رد ﻦﻳا .ﺪﻨﺷﺎﺑ موﺮﺤﻣ ﺮﺑاﺮﺑ ﻲﻧﺎﺴﻧا قﻮﻘﺣ زا نﺎﻤﻠﺴﻣ ﻲﺘﺣ و و نﺎﻤﻠﺴﻣ ﺮﻴﻏ نﺎﺸﻳﺪﻧا ﺮﮔد و دﻮﺷ راﺮﻗﺮﺑ ﻲﻗﻮﻘﺣ ﺾﻴﻌﺒﺗ ﻲﻣﻼﺳا ﺖﻣﻮﮑﺣ مﺎﻈﻧ رد ﺖﺳا ﺎﻨﺑ ﻪﮐ ﻢﻳدﺮﮐ¬ﻲﻤﻧ ﺮﮑﻓ ﺰﮔﺮه
ﺎﺠﻳا رد .ﺪﺷ ﺪﻨهاﻮﺧ لﻮﺤﺘﻣ ﻩﺪﻧز و ﻲﻤﻠﻋ دﺎﻬﺘﺟا ﺎﺑ رﺎﮔزور ﻦﻳا رد اﺮﺟا ﻞﺑﺎﻗ ﺮﻴﻏ مﺎﮑﺣا و ﺪﻋاﻮﻗ ﻦﻳا ﻪﮐ مدﺮﮐ ﻲﻣ ﺮﮑﻓ ﺎﻣا مﺪﻳد ﻲﻤﻧ ار ﻊﻧاﻮﻣ و مدﻮﺑ ﺶﻳﺪﻧا ﻩدﺎﺳ ﺪﻳﺎﺷ .مدﻮﺑ ﺎﻨﺷﺁ ﺰﻴﻧ ﻲﻣﻼﺳا ﻪﻘﻓ و ﺖﻌﻳﺮﺷ
.ﻢﻳﻮﮔ¬ﻲﻣ زﺎﺑ زوﺮﻣا ﻞﺴﻧ ياﺮﺑ مﺎﻳا نﺁ زا ار دﻮﺧ ﺖﻴﻨهذ و سﺎﺴﺣا ﻩﺮﻃﺎﺧ ود نﺎﻴﺑ ﺎﺑ ﺎﻣا ﻢﻳﻮﮕﺑ ﻦﺨﺳ درﻮﻣ ﻦﻳا رد ﻦﻳا زا ﺶﻴﺑ ﻢﻧاﻮﺗ¬ﻲﻤﻧ
ﻪﺑ و ( سﺪﻘﻟا ةﺮﻴﻈﺣ ) ﻪﻘﻄﻨﻣ نﺁ نﺎﻴﻳﺎﻬﺑ ﻲﺒهﺬﻣ ﻞﺤﻣ ﻪﺑ ﻪﻧﺎﺒﺷ ﻪﻠﻤﺣ ياﺮﺑ ﻦﻣ زا و ﺪﻧﺪﻣﺁ ﻦﻣ نﺪﻳد ﻪﺑ ناﻮﺟ ود ﻲﺒﺷ .مدﻮﺑ ﻩدﺎﺑﺁ دﺎﻐﺻ رد ﻲﻐﻴﻠﺒﺗ ﺮﻔﺳ ﮏﻳ ياﺮﺑ ﺮﻔﺻ ﻩﺎﻣ مﺎﻳا ﺖﺒﺳﺎﻨﻣ ﻪﺑ 57 ﻩﺎﻣ يد ﻂﺳاوا رد
مﺎﻤﺗ ﺎﺑ نﺁ زا ﺲﭘ .ﻢﺘﺷاﺪﻧ ﻞﻤﻌﻟا ﺲﮑﻋ و ﻢﻠﮑﺗ ترﺪﻗ ﻲﺗﺎﻈﺣا ﺎﺗ ﻪﮐ مﺪﺷ ﮎﺎﻨﻤﻴﺑ لﺎﺣ ﻦﻴﻋ رد و ﺖﺣارﺎﻧ نﺎﻨﭼ ﺐﻴﺠﻋ و ﻩﺮﻈﺘﻨﻣ ﺮﻴﻏ دﺎﻬﻨﺸﻴﭘ ﻦﻳا زا .ﺪﻨﺘﺳاﻮﺧ ﻩزﺎﺟا نﺁ ﺐﻳﺮﺨﺗ ﺖﻳﺎﻬﻧ رد و ﺎﺠﻧﺁ دﺎﻨﺳا ندروﺁ ﺖﺳد
ﻦﻳد رد ﻪﻤه ﺖﺳا راﺮﻗ ﻪﮑﻠﺑ دﺮﻴﮕﺑ راﺮﻗ رازﺁ درﻮﻣ شا ﻩﺪﻴﻘﻋ و ﻦﻳد ﺮﻃﺎﺧ ﻪﺑ ﻲﺴﮐ ﻲﻣﻼﺳا ﺖﻣﻮﮑﺣ رد ﺖﺴﻴﻧ راﺮﻗ ﻪﮐ مدﺮﮐ لﻻﺪﺘﺳا نﺎﻨﻳا ياﺮﺑ .مرادزﺎﺑ رﺎﮐ ﻦﻳا زا ار رﻮﺷﺮﭘ ناﻮﺟ ود نﺁ ﻪﮐ مﺪﻴﺷﻮﮐ اﻮﻗ
ﻩﺪﺷ ﻊﻧﺎﻗ اﺮهﺎﻇ .ﻢﺘﺷاد زﺎﺑ نﺎﺸﺘﺳردﺎﻧ رﺎﮐ زا ار نﺎﺘﺳود ﻦﻳا راﺮﺻا و ﺶهاﻮﺧ ﻲﺘﺣ و لﻻﺪﺘﺳا ﺎﺑ .مدﺮﮐ دﺎﻨﺘﺳا بﻼﻘﻧا ﻲﻨﻳد ﺮﺒهر ناﻮﻨﻋ ﻪﺑ ﻲﻨﻴﻤﺧ مﺎﻣا نﺎﻨﺨﺳ ﻪﺑ مراد دﺎﻳ ﻪﺑ ﻩﮋﻳﻮﺑ .ﺪﻨﺷﺎﺑ دازﺁ دﻮﺧ ﺮﮑﻓ و ﻩﺪﻴﻘﻋو
ﻪﺘﺒﻟا .مدﺮﮐ نﺎﺸﺘﻣﻼﻣ ﺖﺨﺳ .ﺪﻨﺘﺴه ﻪﭼ ﻢﻨﻴﺒﺑ ﻪﮐ ﺪﻧداد ﻦﻣ ﻪﺑ قاروا ﻲﺘﺸﻣ .ﺪﻧا ﻩدﺮﮐ يرادﻮﺧ ﺐﻳﺮﺨﺗ زا ﻲﻟو ﺪﻧا ﻩدروﺁ ﺖﺳد ﻪﺑ ار ﻲﻗاروا و ﻪﺘﻓر ﺮﻈﻧ درﻮﻣ ﻞﺤﻣ ﻪﺑ ﻪﮐ ﺪﻨﺘﻔﮔ و ﺪﻧﺪﻣﺁ ﺪﻌﺑ ﺐﺷود ﺪﻨﭼﺮه .ﺪﻨﺘﻓر و
.ﺪﻧدﻮﺒﻧ ﻲﺒهﺬﻣ ﻎﻴﻠﺒﺗ قاروا و ﺖﻳﻮﻀﻋ ﻖﺣ ﺪﻴﺳر يﺎﻬﻀﺒﻗ ﻲﺧﺮﺑ ﺰﺟ يﺰﻴﭼ ﺰﻴﻧ ﺎه ﻩرﺎﭘ ﺬﻏﺎﮐ نﺁ ﻪﮐ ﻢﻳﻮﮕﺑ
ﺮﻬﺷ ﻲﻳﺎﻬﺑ ﻪﻌﻣﺎﺟ ﻩﺪﻨﻳﺎﻤﻧ ار دﻮﺧ و ﺪﻧﺪﻣﺁ ﻦﻣ نﺪﻳد ﻪﺑ ﺮﻔﻧود ،مﺪﺷ بﺎﺨﻧا ﺮﺴﻣار و ( يﺪﻌﺑ ﻦﺑﺎﮑﻨﺗ ) راﻮﺴﻬﺷ ﻪﻴﺑﺎﺨﺘﻧا ﻩزﻮﺣ زا لوا ﺲﻠﺠﻣ تﺎﺑﺎﺨﺘﻧا رد ﻦﻣ ﻪﮐ ﻲﻧﺎﻣز .بﻼﻘﻧا زا ﺲﭘ ﻪﺑ ﺖﺳا طﻮﺑﺮﻣ ﺮﮕﻳد ﻩﺮﻃﺎﺧ
ﻩزﺎﺟا ﻲﻣﻼﺳا يرﻮﻬﻤﺟ مﺎﻈﻧ رد ﻪﮐ ﺪﻧدﻮﺑ ﻩدﺮﮐ ﺖﺳاﻮﺧ رد ،ﺮﺒﻣﺎﻴﭘ و مﻼﺳا ﻪﺑ ناواﺮﻓ ماﺮﺘﺣا يادا و ﮏﻳﺮﺒﺗ ﻦﻤﺿ نﺁ رد .مﺪﻧاﻮﺧ ار ﻦﺘﻣ .ﺪﻧا ﻩﺪﻣﺁ ﮏﻳﺮﺒﺗ ياﺮﺑ ﻪﮐ ﺪﻨﺘﻔﮔ و ﺪﻧداد ﻦﻣ ﻪﺑ ار ﻲﻨﺘﻣ و ﻩدﺮﮐ ﻲﻓﺮﻌﻣ
بﺎﻨﺘﺟا ﻲﺳﺎﻴﺳ رﺎﮐ زا ﻪﺸﻴﻤه نﺎﺷ ﻲﺒهﺬﻣ ﻩﺪﻴﻘﻋ ﻖﺒﻃ نﺎﻴﻳﺎﻬﺑ ﻪﮐ دﻮﺑ ﻩﺪﺷ ﻩدوﺰﻓا ﻪﺘﺒﻟا .دﻮﺷ ﻩداد نﺎﻳﺎﭘ ﻲﻧﻻﻮﻃ ﺖﻴﻣوﺮﺤﻣ ﻦﻳا ﻪﺑ و ﺪﻧﻮﺷ رادرﻮﺧﺮﺑ يﺪﻧوﺮﻬﺷ و ﻲﻧﺪﻣ قﻮﻘﺣ زا ﺰﻴﻧ ناﺮﻳا نﺎﻴﻳﺎﻬﺑ ﻪﮐ دﻮﺷ ﻩداد
و ﺖﺳا ﻪﻤه ياﺮﺑ ﺖﻟاﺪﻋ و يدازﺁ ياﺮﺑ بﻼﻘﻧا ﻪﮐ ﻢﺘﻔﮔ ﺮﮑﺸﺗ ﻦﻤﺿ ﺰﻴﻧ ﻦﻣ .( ﻢﻨﮐ¬ﻲﻣ ﻞﻘﻧ ﺎﻧﻮﻤﻀﻣ مراﺪﻧ رﺎﻴﺘﺧا رد نﻮﻨﮐا ار ﻦﺘﻣ ﻪﮐﺎﺠﻧﺁ زا ) ﺪﻨﺷﺎﺑ ﻲﻧاﺮﻳا ﺪﻨهاﻮﺧ ﻲﻣ و ﺪﻨﺸﻳﺪﻧا ﻲﻣ ناﺮﻳا ﻪﺑ ﻂﻘﻓ و ﺪﻨﻨﮐ¬ﻲﻣ
و ﺪﻴﺷﺎﺑ رﻮﺒﺻ ﺰﻴﻧ ﺎﻤﺷ ﻪﮐ مراد رﺎﻈﺘﻧا و دراد جﺎﻴﺘﺣا نﺎﻣز ﻪﺑ ﺎﻬﻧﺁ ﻊﻓر ﻪﮐ دراد دﻮﺟو ﻲﮕﻨهﺮﻓ ﻊﻧاﻮﻣ ﻪﻠﺴﻠﺳ ﮏﻳ ﺮﻴﺴﻣ ﻦﻳا رد ﻪﺘﺒﻟا مدوﺰﻓا ﺪﻌﺑ .ﺪﻧا ﻲﻧاﺮﻳا ﻢه ﺎه ﻲﻳﺎﻬﺑ و ﺪﻧﻮﺷ رادرﻮﺧﺮﺑ نﺁ زا ﻪﻤه ﻪﮐ مراوﺪﻴﻣا
.دﺮﮐ ﻢهاﻮﺧ عﺎﻓد ﺾﻴﻌﺒﺗ نوﺪﺑ مدﺮﻣ مﺎﻤﺗ قﻮﻘﺣ زا ناﻮﺗ ﺪﺣ رد ﺲﻠﺠﻣ ﻩﺪﻨﻳﺎﻤﻧ ناﻮﻨﻋ ﻪﺑ ﻦﻣ ﻪﻤه ﻦﻳا ﺎﺑ .ﺪﻴﻨﮑﻧ بﺎﺘﺷ نﺎﺘﻗﻮﻘﺣ يﺎﻔﻴﺘﺳا رد
و نﺎﻴﻳﺎﻬﺑ ﻪﺑ ﺪﺳر ﻪﭼ ﺎﺗ ﺖﺷاﺪﻧ دﻮﺟو ﻦﻣ لﺎﺜﻣا و ﻦﻣ ياﺮﺑ ﺰﻴﻧ ﺲﻠﺠﻣ نﺎﮔﺪﻨﻳﺎﻤﻧ ﻲﻧﻮﻧﺎﻗ و ﻲﻋﺮﺷ قﻮﻘﺣ زا عﺎﻓد نﺎﮑﻣا ﻪﮐ دﻮﺑ يا ﻪﻧﻮﮔ ﻪﺑ ثداﻮﺣ ﺮﻴﺳ ﻩﺎﺗﻮﮐ ﻲﺗﺪﻣ زا ﺲﭘ ﻢﺘﻓر ﺲﻠﺠﻣ ﻪﺑ ﻲﺘﻗو ﺎﻣا راﺰه و ﺎﻣا
زا ﺪﻧاﻮﺗ¬ﻲﻣ ﻪﻧﻮﮕﭼ ﺮﮕﻳد درﻮﺧ¬ﻲﻣ ﮏﺘﮐ ﺮﮕﻳد نﺎﮔﺪﻨﻳﺎﻤﻧ ﻪﻠﻴﺳﻮﺑ ﺲﻠﺠﻣ رد دﻮﺧ ﻖﻄﻧ ﺮﻃﺎﺧ ﻪﺑ ﺲﻠﺠﻣ ﻩﺪﻨﻳﺎﻤﻧ ﻲﺘﻗو .ﻢﻨﮐ عﺎﻓد ﻢﺘﺴﻧاﻮﺗ¬ﻲﻤﻧ مدﻮﺧ قﻮﻘﺣ زا مدﺮﻣ ﻩﺪﻨﻳﺎﻤﻧ ناﻮﻨﻋ ﻪﺑ ﻦﻣ ﺮﮕﻳد ترﺎﺒﻋ ﻪﺑ .ناﺮﮕﻳد
ﻪﻣﺎﻗا ﺮﺗﻻﺎﺑ ﺎﻳ و ﻲﺑﺎﺤﺳ ﺮﺘﮐد و نﺎﮔ رزﺎﺑ سﺪﻨﻬﻣ نﻮﭼ يرادﺮﮐ ﺖﺳار نﺎﻤﻠﺴﻣ و ﻲﺑﻼﻘﻧا ﺖﻟود ﻦﻴﻟوا ﺮﻳزو ﺖﺴﺨﻧ ياﺮﺑ دﻮﺑﺎﻳ ﻢﺳاﺮﻣ يراﺰﮔﺮﺑ ﻲﺘﺣ بﻼﻘﻧا زا لﺎﺳ 30 زا ﺲﭘ زوﺮﻣا ؟ﺪﻨﮐ عﺎﻓد ناﺮﮕﻳد قﻮﻘﺣ
.ﺖﺳا ﻦﺷور ناﺮﮕﻳد بﺎﺴﺣ .ﺖﺳا ﻪﺟاﻮﻣ ﻊﻨﻣ ﺎﺑ ﻪﻌﻤﺟ و نﺎﺑﺮﻗ و ﺮﻄﻓ زﺎﻤﻧ ﻲﺒهﺬﻣ ﺺﻟﺎﺧ ﻢﺳاﺮﻣ
Article printed from Iran Press Watch ﯽﺳرﺎﻓ: http://www.iranpresswatch.org/fa
URL to article: http://www.iranpresswatch.org/fa/post/267
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[1] ﻦﻳﻻنﺁزور: http://www.roozonline.com/persian/opinion/opinion-article/article/2009/february/19/-d8b3caa109.html
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