الأساليب النبوية في التعليم

‫ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻨﺒﻮﻳﺔ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ‬ ‫ﻭﺭﻗﺔ ﻋﻤﻞ ﻣﻘﺪﻣﺔ ﻟﻤﺆﺗﻤﺮ ﺍﻟﺤﺼﺎﺩ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﺴﺎﺩﺱ‪.‬‬ ‫ﺇﻋﺪﺍﺩ‪ :‬ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻹﺷﺮﺍﻑ ﻭﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﺘﺮﺑﻮﻱ‬ ‫ﺃ‪ .‬ﺷﻮﻗﻲ ﻣﺤﻤﻮﺩ ﺍﻷﺳﻄﻞ‬

‫)ﺍﻟﻤﻘﺪﻣﺔ(‬ ‫‪ -‬ﺍﻟﺘﻌﻠﻴﻢ ﺃﻧﺒﻞ ﻣﻬﻨﺔ ﻋﺮﻓﻪ ﺍ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺃﻋﻈﻢ ﻋﻤﻞ ﻓﻲ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﺍﻟﻤﻬﻤﺔ ﺍﻟﻤﻘﺪﺳﺔ ﺍﻟﻌﻈﻤﻰ ﻟﻠﻨﺒﻲ‬ ‫ﺍﻟﻜﺮﻳﻢ ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ) ﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺚ ﻓﻲ ﺍﻷﻣﻴﻴﻦ ﺭﺳﻮﻻ ﻣﻨﻬﻢ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﻭﻳﺰﻛﻴﻬﻢ‬ ‫ﻭﻳﻌﻠﻤﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺤﻜﻤﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ﻟﻔﻲ ﺿﻼﻝ ﻣﺒﻴﻦ( ‪ 2‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓﻮﻅﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ ﻓﻲ‬ ‫ﻟﺒﻬﺎ ﻭﺟﻮﻫﺮﻫﺎ ﻭﻅﻴﻔﺔ ﺗﻌﻠﻴﻤﻴﺔ ﺗﺮﺑﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﻋﺒﺮ ﻋﻦ ﺍﻋﺘﺰﺍﺯﻩ ﺑﻬﺎ ﻓﻘﺎﻝ) ﺇﻧﻤﺎ ﺑﻌﺜﺖ ﻣﻌﻠﻤﺎً(‪.‬‬ ‫ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ‪.‬‬ ‫‪ -‬ﻭﻗﺪ ﺃﺩﻯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺧﻴﺮ ﺃﺩﺍء ﺑﺨﻴﺮ ﺍﻷﺳﺎﻟﻴﺐ ﻭﺃﻓﻀﻞ‬ ‫ﺍﻟﻄﺮﺍﺋﻖ ﻓﺄﺧﺮﺝ ﻟﻠﺒﺸﺮﻳﺔ ﺟﻴﻼً ﻓﺮﻳﺪ ًﺍ ﻟﻢ ﺗﻌﺮﻑ ﺍﻟﺒﺸﺮﻳﺔ ﻓﻲ ﺗﺎﺭﻳﺨﻬﺎ ﻟﻪ ﻧﻈﻴﺮﺍً ﻓﻴﻤﺎ ﺍﺟﺘﻤﻊ ﻓﻴﻪ‬ ‫ﻣﻦ ﺳﻤﺎﺕ ﺍﻟﺨﻴﺮ ﻭﻣﻈﺎﻫﺮ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻨﺒﻮﻍ ﻭﺍﻟﺮﻗﻲ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ‪ -‬ﺭﺿﻲ ﷲ ﻋﻨﻪ‪-‬‬ ‫) ﻟﻘﺪ ﺍﻧﺘﺼﺮ ﻣﺤﻤﺪ ﻳﻮﻡ ﺻﺎﻍ ﻓﻜﺮﺓ ﺍﻹﺳﻼﻡ ﺷﺨﻮﺻﺎً‪ ،‬ﻭﺣﻮﻝ ﺇﻳﻤﺎﻧﻬﻢ ﺑﺎﻹﺳﻼﻡ ﻋﻤﻼً‪ ،‬ﻭﻁﺒﻊ‬ ‫ﻣﻦ ﺍﻟﻤﺼﺤﻒ ﻋﺸﺮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺦ ﺛﻢ ﻣﺌﺎﺕ ﻭﺃﻟﻮﻓﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﻄﺒﻌﻬﺎ ﺑﺎﻟﻤﺪﺍﺩ ﻋﻠﻰ ﺻﺤﺎﺋﻒ‬ ‫ﺍﻟﻮﺭﻕ‪ ،‬ﻭﺇﻧﻤﺎ ﻁﺒﻌﻬﺎ ﺑﺎﻟﻨﻮﺭ ﻋﻠﻰ ﺻﺤﺎﺋﻒ ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﻭﺃﻁﻠﻘﻬﺎ ﺗﻌﺎﻣﻞ ﺍﻟﻨﺎﺱ ﻭﺗﺄﺧﺬ ﻣﻨﻬﻢ‬ ‫ﻭﺗﻌﻄﻲ‪ ..‬ﻟﻘﺪ ﺟﻌﻞ ﻫﺪﻓﻪ ﺍﻷﻭﻝ ﺃﻥ ﻳﺼﻨﻊ ﺭﺟﺎﻻً ﻻ ﺃﻥ ﻳﻠﻘﻲ ﻣﻮﺍﻋﻆ ‪ ،‬ﻭﺃﻥ ﻳﺼﻮﻍ ﺿﻤﺎﺋﺮ ﻻ‬ ‫ﺃﻥ ﻳﺪﺑﺞ ﺧﻄﺒﺎً‪ ،‬ﻭﺃﻥ ﻳﺒﻨﻲ ﺃﻣﺔ ﻻ ﺃﻥ ﻳﻘﻴﻢ ﻓﻠﺴﻔﺔ( ﺩﺭﺍﺳﺎﺕ ﺇﺳﻼﻣﻴﺔ ‪.28 /‬‬ ‫‪ -‬ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺎ ﺣﻘﻖ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺒﺎﻫﺮﺓ ﻭﻻ ﻗﻄﻒ ﺗﻠﻚ ﺍﻟﺜﻤﺎﺭ ﺍﻟﺤﻠﻮﺓ ﺍﻟﻴﺎﻧﻌﺔ ﺇﻻ‬ ‫ﺑﻄﺮﻕ ﻓﺬﺓ ﻣﺘﻔﻮﻗﺔ‪ ،‬ﻭﺃﺳﺎﻟﻴﺐ ﺣﻜﻴﻤﺔ ﺑﺎﻫﺮﺓ‪ ،‬ﻭﻭﺳﺎﺋﻞ ﻓﺎﻋﻠﺔ ﻧﺎﺟﺤﺔ‪ ،‬ﺣﺘﻰ ﻅﻔﺮ ﺑﻤﺮﺍﺩﻩ‪ ،‬ﻭﺣﻘﻖ‬ ‫ﺃﻫﺪﺍﻓﻪ‪ ،‬ﻭﻗﺮﺕ ﻋﻴﻨﻪ ﺑﺘﻼﻣﻴﺬﻩ ﺍﻟﻨﺠﺒﺎء ﺍﻷﺧﻴﺎﺭ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﻓﻴﻬﻢ ﻣﻔﺘﺨﺮ ًﺍ‬ ‫) ﺧﻴﺮ ﺍﻟﻨﺎﺱ ﻗﺮﻧﻲ( ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫‪ -‬ﺇﻥ ﺗﻌﻠﻴﻢ ﺍﻟﻌﻠﻢ) ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ( ﻣﻬﺎﺭﺓ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﻣﻦ ﺣﻤﻞ ﻋﻠﻤﺎً ﻛﺎﻥ ﻣﺆﻫﻼ ﻹﻳﺼﺎﻟﻪ‬ ‫ﻭﺗﺒﻠﻐﻴﻪ ﻭﻧﻔﻊ ﺍﻵﺧﺮﻳﻦ ﺑﻪ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﺮﺑﻲ ﺍﺑﻦ ﺧﻠﺪﻭﻥ )‪ ..‬ﻭﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﻟﻌﻠﻢ‬ ‫ﺻﻨﺎﻋﺔ ﺍﺧﺘﻼﻑ ﺍﻻﺻﻄﻼﺣﺎﺕ ﻓﻴﻪ‪ ،‬ﻓﻠﻜﻞ ﺇﻣﺎﻡ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﻤﺸﻬﻮﺭﻳﻦ ﺍﺻﻄﻼﺡ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ‬ ‫ﻳﺨﺘﺺ ﺑﻪ ﺷﺄﻥ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻻﺻﻄﻼﺡ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺇﻻ ﻟﻜﺎﻥ ﻭﺍﺣﺪ ًﺍ‬ ‫ﻋﻨﺪﻫﻢ ﺟﻤﻴﻌﺎً‪ ...‬ﻭﻣﻼﺯﻣﺔ ﺍﻟﻤﺠﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻛﺜﺮﺓ ﺍﻟﺤﻔﻆ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻢ ﻟﻴﺴﺖ‬ ‫ﺟﻤﻴﻌﻬﺎ ﺑﻤﺎﻧﺤﺔ ﻣﻠﻜﺔ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺗﻌﻠﻴﻤﻪ‪ ،‬ﻭﺃﻫﻢ ﻣﺎ ﻳﻠﺰﻡ ﻓﻲ ﺍﻟﻤﻌﻠﻢ ﻓﺘﻖ ﺍﻟﻠﺴﺎﻥ‬ ‫‪1‬‬

‫ﺑﺎﻟﻤﺤﺎﻭﺭﺓ ﻭﺍﻟﻤﻨﺎﻅﺮﺓ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﺤﺼﻴﻞ ﺍﻟﻤﻠﻜﺔ ﺍﻟﺘﻲ ﻫﻲ ﺻﻨﺎﻋﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﺛﻢ ﻳﻮﺟﻪ ﺍﻟﻨﻘﺪ ﺇﻟﻰ‬ ‫ﻧﻤﻂ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﻓﻲ ﺯﻣﺎﻧﻪ ﻓﻴﻘﻮ ‪:‬ﻝ‬ ‫) ﺇﻥ ﻣﺪﺓ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻓﻲ ﺑﻼﺩ ﺍﻟﻤﻐﺮﺏ ﺗﺼﻞ ﺇﻟﻰ ﺳﺖ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﺤﺼﻞ ﺍﻟﻨﺎﺷﺌﻮﻥ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻬﺎﺭﺓ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﻛﺴﺐ ﺍﻟﻤﻠﻜﺔ ﻓﻴﻪ ﺑﺴﺒﺐ ﻋﻨﺎﻳﺔ ﻣﺪﺍﺭﺳﻬﻢ ﺑﺎﻟﺤﻔﻆ ﺩﻭﻥ ﺳﻮﺍﻩ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺑﻌﻜﺲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺘﺮﺑﻮﻱ ﻓﻲ ﺍﻟﻤﺪﺍﺭﺱ ﺍﻟﺘﻮﻧﺴﻴﺔ‪ ،‬ﻓﻤﺪﺓ ﺍﻟﺪﺭﺍﺳﺔ ﻻ ﺗﺰﻳﺪ ﻋﻦ ﺧﻤﺲ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻣﻊ‬ ‫ﺫﻟﻚ ﻳﺤﺼﻞ ﺍﻟﻨﺎﺷﺌﻮﻥ ﻋﻠﻰ ﺍﻟﻤﻠﻜﺔ ﻓﻲ ﺍﻟﻌﻠﻢ ﺑﺴﺒﺐ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻤﺪﺭﺳﻴﻦ ﺑﺎﻟﺒﺤﺚ ﻭﺍﻟﻤﻨﺎﻅﺮﺓ‪،‬‬ ‫ﻭﺣﻤﻞ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺮ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪﻡ(ﺍﻟﻤﻘﺪﻣﺔ‪.31 /‬‬ ‫‪ -‬ﻛﻴﻒ ﻋﻠﻢ ﺍﻟﻨﺒﻲ ﻭﺭﺑﻰ ﺧﻴﺮ ﺟﻴﻞ ﻭﻫﻮ ﺍﻟﻘﺪﻭﺓ ﻭﺍﻷﺳﻮﺓ ﺍﻟﻤﻌﺼﻮﻡ ﺍﻟﺬﻱ ﺃﻣﺮﻧﺎ ﷲ ﺑﺎﻟﺘﺄﺳﻲ ﺑﻪ‬ ‫ﻷﻥ ﻋﻤﻠﻪ ﺗﺸﺮﻳﻊ ﻭﻧﻬﺠﻪ ﻫﺪﻯ ﻭﻧﻮﺭ؟؟ ﻭﻫﻞ ﻣﺎ ﺗﻨﺎﺩﻱ ﺑﻪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺤﺪﻳﺜﺔ ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺎ ﺍﻧﺘﻬﺠﻪ‬ ‫ﻭﺍﺧﺘﻄﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻲ ﻣﻨﻬﺠﻪ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻭﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺳﻨﺴﻠﻂ ﻋﻠﻴﻪ ﺍﻷﺿﻮﺍء ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺭﻗﺔ‪،‬ﺍﻟﺘﻲ ﺍﺧﺘﺮﺕ ﻟﻬﺎ ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﺃﺟﻞ ﺣﺼﺮ ﺍﻟﻤﻬﻤﺔ ﻓﻲ ﺟﺎﻧﺐ ﻭﺍﺣﺪ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺍﻟﺠﺎﻧﺐ‬ ‫ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﻭﺫﻟﻚ ﻛﻲ ﻻ ﺗﺘﻀﺨﻢ ﺍﻟﻤﺎﺩﺓ‪ ،‬ﻭﻟﺘﻈﻞ ﺧﻔﻴﻔﺔ ﺍﻟﻈﻞ ﻭﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻓﻲ‬ ‫ﻋﺼﺮ ﺍﻟﺴﺮﻋﺔ ﺍﻟﺬﻱ ﻻ ﻳﺤﺘﻤﻞ ﺍﻟﻤﻄﻮﻻﺕ‪.‬‬ ‫ﻭﷲ ﻭﻟﻲ ﺍﻟﺘﻮﻓﻴﻖ‬ ‫‪2‬‬

‫ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ‬ ‫‪U‬‬ ‫‪ -‬ﻗﺎﻝ ﻛﻨﻔﻮﺷﻴﻮﺱ )ﻗﻞ ﻟﻲ ﻭﺳﺄﻧﺴﻰ‪ ،‬ﻭﺃﺭﻧﻲ ﻭﻗﺪ ﺃﺗﺬﻛﺮ‪ ،‬ﻭﺩﻋﻨﻲ ﺃﻋﻤﻞ ﻭﺳﺄﺗﺬﻛﺮ(‪.‬ﺗﺸﻴﺮ ﺑﻌﺾ‬ ‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺇﻟﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﺬﻛﺮ ‪ %10‬ﻣﻤﺎ ﻳﻘﺮﺃ ﻭ ‪ %20‬ﻣﻤﺎ ﻳﺴﻤﻊ ﻭ ‪ %30‬ﻣﻤﺎ‬ ‫ﻳﺒﺼﺮ ﻭ ‪ %50‬ﻣﻤﺎ ﻳﺴﻤﻊ ﻭﻳﺒﺼﺮ ﻣﻌﺎً ﻭ ‪ %70‬ﻣﻤﺎ ﻳﻘﻮﻝ ﻭ ‪ %90‬ﻣﻤﺎ ﻳﻌﻤﻞ ﻭﻳﻤﺎﺭﺱ‪ ،‬ﻓﻤﻦ‬ ‫ﺍﻟﺼﻌﺐ ﺃﻥ ﻳﻨﺴﻰ ﺍﻟﻤﺘﻌﻠﻢ ﺷﻴﺌﺎً ﻣﺎﺭﺳﻪ ﺑﻨﻔﺴﻪ ﻭﺗﺪﺭﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻣﻨﺤﻰ ﺍﻟﻤﻤﺎﺭﺳﺔ‬ ‫ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﻗﺎﺋﻤﺎً ﻓﻲ ﺳﻴﺮﺓ ﺍﻟﻨﺒﻲ ﺍﻟﻤﻌﻠﻢ – ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪:‬‬ ‫‪ -1‬ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﻗﺎﻝ ) ﻣﺮ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺑﻐﻼﻡ ﻳﺴﻠﺦ ﺷﺎﺓ ﻓﻘﺎﻝ‪ :‬ﺗﻨﺢ ﺣﺘﻰ ﺃﺭﻳﻚ‬ ‫ﻓﺄﺩﺧﻞ ﺭﺳﻮﻝ ﷲ ﻳﺪﻩ ﺑﻴﻦ ﺍﻟﺠﻠﺪ ﻭﺍﻟﻠﺤﻢ‪ ،‬ﻓﺪﺣﺲ ﺑﻬﺎ ﺣﺘﻰ ﺗﻮﺍﺭﺕ ﺇﻟﻰ ﺍﻹﺑﻂ ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﻏﻼﻡ‪:‬‬ ‫ﻫﻜﺬﺍ ﻓﺎﺳﻠﺦ( ﺍﺑﻦ ﻣﺎﺟﺔ‪.2592‬‬ ‫ﻭﻧﻠﺤﻆ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪﻣﺎ ﻟﻢ ﺗﻌﺠﺒﻪ ﻁﺮﻳﻘﺔ ﺳﻠﺦ ﺍﻟﻐﻼﻡ ﻟﻠﺸﺎﺓ ﻟﻢ ﻳﻌﻄﻪ ﺩﺭﺳﺎً ﻧﻈﺮﻳﺎً ﻓﻲ‬ ‫ﻛﻴﻔﻴﺔ ﺍﻟﺴﻠﺦ‪ ،‬ﺇﺫ ﻻ ﻳﺠﺪﻱ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻈﺮﻱ ﻛﺜﻴﺮﺍ ًﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻁﻦ‪ ،‬ﻟﺬﺍ ﻓﺈﻧﻪ ﻗﺎﻡ ﺑﺘﻄﺒﻴﻖ‬ ‫ﻋﻤﻠﻲ ﻟﻴﺪﺭﺏ ﺍﻟﻤﺘﻌﻠﻢ ﺗﺪﺭﻳﺒﺎً ﻋﻤﻠﻴﺎً ﻣﻦ ﺧﻼﻝ ﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﺛﻢ ﺃﻣﺮﻩ ﺑﻤﺤﺎﻛﺎﺗﻪ ﻓﻲ ﻓﻌﻠﻪ ﻟﻴﺘﻘﻦ ﻫﺬﻩ‬ ‫ﺍﻟﻤﻬﺎﺭﺓ ﺍﻟﺤﻴﺎﺗﻴﺔ‪.‬‬ ‫‪ -2‬ﻭﺟﺎء ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ ﻛﺬﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ﻋﻦ ﺍﺑﻦ ﺍﺳﺤﻖ ﺃﻥ ﺍﻟﺼﻼﺓ ﺣﻴﻦ‬ ‫ﺍﻓﺘﺮﺿﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺃﺗﺎﻩ ﺟﺒﺮﻳﻞ ﻭﻫﻮ ﺑﺄﻋﻠﻰ ﻣﻜﺔ ﻓﻬﻤﺰ ﻟﻪ ﺑﻌﻘﺒﻪ ﻓﻲ ﻧﺎﺣﻴﺔ ﺍﻟﻮﺍﺩﻱ‬ ‫ﻓﺎﻧﻔﺠﺮﺕ ﻣﻨﻪ ﻋﻴﻦ‪ ،‬ﻓﺘﻮﺿﺄ ﺟﺒﺮﻳﻞ ﻭﺭﺳﻮﻝ ﷲ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻟﻴﺮﻳﻪ ﻛﻴﻒ ﺍﻟﻄﻬﻮﺭ‪ ،‬ﺛﻢ ﺗﻮﺿﺄ‬ ‫ﺭﺳﻮﻝ ﷲ )ﺹ( ﻛﻤﺎ ﺗﻮﺿﺄ ﺟﺒﺮﻳﻞ‪ ،‬ﺛﻢ ﻗﺎﻡ ﺑﻪ ﺟﺒﺮﻳﻞ ﻟﻴﺼﻠﻲ ﺑﻪ‪ ،‬ﻓﺼﻠﻰ ﺭﺳﻮﻝ ﷲ ﺑﺼﻼﺗﻪ‪،‬‬ ‫ﺛﻢ ﺍﻧﺼﺮﻑ ﺟﺒﺮﻳﻞ‪ ،‬ﻓﺠﺎء ﺭﺳﻮﻝ ﷲ ﺧﺪﻳﺠﺔ ﻓﺘﻮﺿﺄ ﻟﻬﺎ ﻟﻴﺮﻳﻬﺎ ﻛﻴﻒ ﺍﻟﻄﻬﻮﺭ ﻟﻠﺼﻼﺓ ﻛﻤﺎ ﺃﺭﺍﻩ‬ ‫ﺟﺒﺮﻳﻞ‪ ،‬ﻓﺘﻮﺿﺄﺕ ﻛﻤﺎ ﺗﻮﺿﺄ ﺭﺳﻮﻝ ﷲ‪ ،‬ﺛﻢ ﺻﻠﻰ ﺑﻬﺎ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻛﻤﺎ ﺻﻠﻰ ﺑﻪ ﺟﺒﺮﻳﻞ‬ ‫ﻓﺼﻠﺖ ﺑﺼﻼﺗﻪ(‪.343/1‬‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﺟﺒﺮﻳﻞ ﻣﻌﻠﻤﺎً ﻟﻠﻨﺒﻲ ﻣﻦ ﺧﻼﻝ ﻣﻤﺎﺭﺳﺔ ﻋﻤﻠﻴﺔ‪ ،‬ﺛﻢ ﻧﻘﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺛﺮ ﻫﺬﺍ ﺍﻟﺘﺪﺭﻳﺐ‬ ‫ﺇﻟﻰ ﺧﺪﻳﺠﺔ ﺑﺎﻟﻤﺸﺎﻫﺪﺓ ﺃﻭ ًﻻ‪ ،‬ﺛﻢ ﺑﺎﻟﻤﺤﺎﻛﺎﺓ ﺛﺎﻧﻴﺎً‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺃﺑﻠﻎ ﺃﺛﺮ ًﺍ ﻭﺃﺩﻋﻰ ﺇﻟﻰ ﺍﻟﺮﺳﻮﺥ‬ ‫ﻭﺍﻟﺒﻘﺎء ﻭﺍﻟﺜﺒﺎﺕ ﻓﻲ ﺫﺍﻛﺮﺓ ﺍﻟﻤﺘﻌﻠﻢ ﻭﺳﻠﻮﻛﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻈﺮﻱ ﺍﻟﺬﻱ ﻻ ﻳﺒﻘﻰ ﻣﻨﻪ ﻓﻲ ﺫﺍﻛﺮﺓ‬ ‫ﺍﻟﻤﺘﻌﻠﻢ ﺇﻻ ﺍﻟﻨﺰﺭ ﺍﻟﻴﺴﻴﺮ‪.‬‬ ‫‪3‬‬

‫‪ -3‬ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻥ ﺭﺟﻼً ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ‪ ،‬ﻛﻴﻒ ﺍﻟﻄﻬﻮﺭ؟؟‪.‬‬ ‫ﻭﻟﻺﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ﺍﻟﻄﺎﻟﺐ ﻟﻠﻌﻠﻢ ﻟﺠﺄ ﺍﻟﻨﺒﻲ ﺇﻟﻰ ﺍﻟﻔﻌﻞ ﻻ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻤﺎﺫﺍ ﺻﻨﻊ؟؟‪.‬‬ ‫ﺩﻋﺎ ﺑﻤﺎء ﻓﻲ ﺇﻧﺎء ﻓﻐﺴﻞ ﻛﻔﻴﻪ ﺛﻼﺛﺎً ﺛﻢ ﻏﺴﻞ ﻭﺟﻬﻪ ﺛﻼﺛﺎً‪ ،‬ﺛﻢ ﻏﺴﻞ ﺫﺭﺍﻋﻴﻪ ﺛﻼﺛﺎً‪ ،‬ﺛﻢ ﻣﺴﺢ‬ ‫ﺑﺮﺃﺳﻪ ﻓﺄﺩﺧﻞ ﺇﺻﺒﻌﻴﻪ ﺍﻟﺴﺒﺎﺑﺘﻴﻦ ﻓﻲ ﺃﺫﻧﻴﻪ‪ ،‬ﻭﻣﺴﺢ ﺑﺈﺑﻬﺎﻣﻪ ﻋﻠﻰ ﻅﺎﻫﺮ ﺃﺫﻧﻴﻪ‪ ،‬ﺛﻢ ﻏﺴﻞ ﺭﺟﻠﻴﻪ‬ ‫ﺛﻼﺛﺎً ﺛﻼﺛﺎً‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺑﺬﺍﺗﻪ ﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﺨﺪﻣﻪ ﺍﻟﺴﺒﻄﺎﻥ ﺍﻟﺠﻠﻴﻼﻥ‪ -‬ﺍﻟﺤﺴﻦ‬ ‫ﻭﺍﻟﺤﺴﻴﻦ‪ -‬ﻓﻴﻤﺎ ﺑﻌﺪ ﻟﺘﻌﻠﻴﻢ ﺍﻟﺸﻴﺦ ﺍﻟﻮﺿﻮء ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺼﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ‪.‬‬ ‫‪ -4‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﷲ)ﺹ( ﻗﺎﻡ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺮ ﻓﺎﺳﺘﻘﺒﻞ‬ ‫ﺍﻟﻘﺒﻠﺔ ﻭﻛﺒﺮ ﻭﻗﺎﻡ ﺍﻟﻨﺎﺱ ﺧﻠﻔﻪ‪ ،‬ﻓﻘﺮﺃ ﻭﺭﻛﻊ ﺍﻟﻨﺎﺱ ﺧﻠﻔﻪ‪ ،‬ﺛﻢ ﺭﻓﻊ ﺭﺃﺳﻪ‪ ،‬ﺛﻢ ﺭﺟﻊ ﺍﻟﻘﻬﻘﺮﻯ ﺣﺘﻰ‬ ‫ﺳﺠﺪ ﺑﺎﻷﺭﺽ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﻤﺎ ﺻﻨﻌﺖ ﻫﺬﺍ ﻟﺘﺄﺗﻤﻮﺍ ﺑﻲ ‪.‬‬ ‫ﻭﻫﺬﺍ ﻟﻮﻥ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺠﻤﺎﻋﻲ ﻟﻠﺼﻼﺓ ﺑﻮﺳﺎﻁﺔ ﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﻌﻤﻠﻲ ﺍﻟﺬﻱ ﺟﺎء ﺗﺠﺴﻴﺪﺍً‬ ‫ﻟﻠﺪﻋﻮﺓ ﺍﻟﻨﻈﺮﻳﺔ) ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﻧﻲ ﺃﺻﻠﻲ( ﺍﻟﺒﺨﺎﺭﻱ ‪.7246‬‬ ‫‪4‬‬

‫ﺍﻟﺘﻤﻬﻴﺪ ﺍﻟﻤﺸﻮﻕ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬ ‫‪U‬‬ ‫‪ -‬ﺍﻟﺘﻤﻬﻴﺪ ﻟﻠﺪﺭﺱ ﻳﺸﺒﻪ ﺗﺴﺨﻴﻦ ﺍﻟﻔﺮﻥ ﻗﺒﻞ ﺍﻟﺨﺒﺰ‪ ،‬ﻓﻬﻮ ﻋﻤﻞ ﻣﻘﺼﻮﺩ ﻳﺘﻢ ﻣﻦ ﺧﻼﻟﻪ ﺗﻨﺒﻴﻪ ﺍﻟﺬﻫﻦ‬ ‫ﻟﻠﺘﻠﻘﻲ ﻭﺍﻻﺳﺘﻴﻌﺎﺏ‪ ،‬ﻭﺗﻬﻴﺌﺘﻪ ﻟﻠﺘﺄﻣﻞ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻭﻳﺆﻛﺪ ﻋﻠﻤﺎء ﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﻫﺬﺍ ﺍﻟﻌﻨﺼﺮ‬ ‫ﻭﻭﺟﻮﺏ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻤﻌﻠﻢ ﺑﻪ ﻓﻲ ﺩﺭﻭﺳﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻔﺘﺎﺡ ﺍﻟﺪﺧﻮﻝ ﻟﻠﺪﺭﺱ‪ ،‬ﻭﺍﻟﻔﺎﺗﺢ ﻟﺸﻬﻴﺔ ﺍﻟﺘﻼﻣﻴﺬ‬ ‫ﻛﻲ ﻳﻘﺒﻠﻮﺍ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﺍﻟﻌﻠﻢ ﺑﺤﺐ ﻭﺷﻮﻕ ﻭﺷﻐﻒ‪\" ،‬ﻭﻗﺪ ﻗﻴﻞ\"‪ :‬ﻣﻦ ﻧﺠﺢ ﻓﻲ ﺍﻟﺘﻤﻬﻴﺪ ﻓﻘﺪ ﻗﻄﻊ‬ ‫ﻧﺼﻒ ﺍﻟﻄﺮﻳﻖ ﻧﺤﻮ ﻫﺪﻓﻪ ﻓﻠﻴﺤﺴﻦ ﻓﻲ \"ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ\" ﻭﺍﻟﻨﺎﻅﺮ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻨﺒﻲ ﺍﻟﺘﻌﻠﻴﻤﻲ‬ ‫ﺍﻟﺘﻌﻠﻤﻲ ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻮﺍﺿﺢ ﻟﺪﻳﻪ ﺑﺎﻟﺒﺪﺍﻳﺎﺕ ﺍﻟﻘﻮﻳﺔ ﺍﻟﻤﺸﻮﻗﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪:‬‬ ‫‪ -1‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻓﻲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ \" ﺃﻻ ﺃﻱ ﺷﻲء ﺗﻌﻠﻤﻮﻧﻪ ﺃﻋﻈﻢ‬ ‫ﺣﺮﻣﺔ؟ ﻗﺎﻟﻮﺍ ﺃﻻ ﺷﻬﺮﻧﺎ ﻫﺬﺍ؟\" ﻗﺎﻝ\"‪ :‬ﺃﻻ ﺃﻱ ﺑﻠﺪ ﺗﻌﻠﻤﻮﻧﻪ ﺃﻋﻈﻢ ﺣﺮﻣﺔ؟ ﻗﺎﻟﻮﺍ‪ \":‬ﺃﻻ ﺑﻠﺪﻧﺎ ﻫﺬﺍ‪،‬‬ ‫ﻗﺎﻝ‪ \":‬ﺃﻻ ﺃﻱ ﻳﻮﻡ ﺗﻌﻠﻤﻮﻥ ﺃﻋﻈﻢ ﺣﺮﻣﺔ؟ ﻗﺎﻟﻮﺍ‪ \":‬ﺃﻻ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪\" ،‬ﻗﺎﻝ\" ﻓﺈﻥ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻗﺪ‬ ‫ﺣﺮﻡ ﻋﻠﻴﻜﻢ ﺩﻣﺎءﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ ﺇﻻ ﺑﺤﻘﻬﺎ ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ ﻓﻲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ ﻓﻲ‬ ‫ﺷﻬﺮﻛﻢ ﻫﺬﺍ \"ﺍﻟﺒﺨﺎﺭﻱ\"‪.6785‬‬ ‫ﻟﻘﺪ ﻁﺮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺳﺌﻠﺘﻪ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﻌﻠﻢ ﻳﻘﻴﻨﺎً ﺃﻥ ﺍﻟﺴﺎﻣﻌﻴﻦ ﻻ ﺗﺨﻔﻰ ﻋﻨﻬﻢ ﺇﺟﺎﺑﺎﺗﻬﺎ‪ ،‬ﻣﻦ‬ ‫ﺃﺟﻞ ﺇﻳﻘﺎﻅ ﺍﻷﺩﻣﻐﺔ‪ ،‬ﻛﻲ ﺗﻌﻲ ﻣﺎ ﺳﻴﻠﻘﻴﻪ ﺇﻟﻴﻬﺎ ﻣﻦ ﻋﻠﻮﻡ ﻭﻣﻌﺎﺭﻑ ﻭﺣﻘﺎﺋﻖ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬ ‫‪ -2‬ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ \":‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻣﻦ ﺃﺻﺒﺢ ﺍﻟﻴﻮﻡ ﺻﺎﺋﻤﺎً؟ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﻧﺎ‬ ‫\"ﻗﺎﻝ\"‪ :‬ﻓﻤﻦ ﺗﺒﻊ ﻣﻨﻜﻢ ﺍﻟﻴﻮﻡ ﺟﻨﺎﺯﺓ؟ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺃﻧﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﻦ ﻋﺎﺩ ﻣﻨﻜﻢ ﺍﻟﻴﻮﻡ ﻣﺮﻳﻀﺎً؟ ﻗﺎﻝ‪:‬‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﺃﻧﺎ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻣﺎ ﺍﺟﺘﻤﻌﺖ ﻓﻲ ﺍﻣﺮﺉ ﺇﻻ ﺩﺧﻞ ﺍﻟﺠﻨﺔ\"‪ ،‬ﻣﺴﻠﻢ ﺑﺮﻗﻢ ‪.1028‬‬ ‫ﺍﺳﺘﺨﺪﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺬﺍ ﺍﻟﺘﻤﻬﻴﺪ ﺍﻟﻤﺸﻮﻕ ﻗﺒﻞ ﺗﻘﺮﻳﺮ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ ﻓﻀﻴﻠﺔ ﻫﺬﻩ ﺍﻟﺨﺼﺎﻝ‪،‬‬ ‫ﻭﻋﻈﻢ ﻣﻘﺎﻡ ﻣﻦ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ‪.‬‬ ‫‪ -3‬ﺃﺧﺮﺝ ﺃﺣﻤﺪ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺳﻌﻴﺪ ﻋﻦ ﺍﻟﻨﺒﻲ )ﺹ( ﻗﺎﻝ\"‪ :‬ﻻ ﻳﺤﻘﺮ ﺃﺣﺪﻛﻢ ﻧﻔﺴﻪ‪،‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺭﺳﻮﻝ ﷲ‪ ،‬ﻛﻴﻒ ﻳﺤﻘﺮ ﺃﺣﺪﻧﺎ ﻧﻔﺴﻪ؟ ﻗﺎﻝ ﻳﺮﻯ ﺃﻣﺮﺍً ہﻠﻟ ﻋﻠﻴﻪ ﻓﻴﻪ ﻣﻘﺎﻝ‪ ،‬ﺛﻢ ﻻ ﻳﻘﻮﻝ ﻓﻴﻪ‪،‬‬ ‫ﻓﻴﻘﻮﻝ ﷲ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﻘﻮﻝ ﻓﻲ ﻛﺬﺍ ﻭﻛﺬﺍ؟ ﻓﻴﻘﻮﻝ ﺧﺸﻴﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﻘﻮﻝ ﷲ‪ :‬ﺇﻳﺎﻱ‬ ‫ﻛﻨﺖ ﺃﺣﻖ ﺃﻥ ﺗﺨﺸﻰ\"‪.‬‬ ‫‪5‬‬

‫‪ -4‬ﻭﻋﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ) ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﺬﻝ ﻧﻔﺴﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ‬ ‫ﺭﺳﻮﻝ ﷲ‪ ،‬ﻭﻛﻴﻒ ﻳﺬﻝ ﺍﻟﻤﺆﻣﻦ ﻧﻔﺴﻪ؟ ﻗﺎﻝ‪ :‬ﻳﺘﻌﺮﺽ ﻣﻦ ﺍﻟﺒﻼء ﻟﻤﺎ ﻻ ﻳﻄﻴﻖ( ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﺑﺮﻗﻢ ‪2254.‬‬ ‫‪ -5‬ﻭﻋﻨﺪ ﺭﻏﺒﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻲ ﺑﻴﺎﻥ ﻓﻀﻞ ﺍﻷﺧﻮﺓ ﻓﻲ ﷲ‪ ،‬ﻣﻬﺪ ﻟﺬﻟﻚ \"ﻓﻘﺎﻝ\"‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‬ ‫ﻤﻌﻮﺍ ﻭﺍﻋﻘﻠﻮﺍ‪ ،‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ہﻠﻟ ﻋﺰ ﻭﺟﻞ ﻋﺒﺎﺩ ًﺍ ﻟﻴﺴﻮﺍ ﺑﺄﻧﺒﻴﺎء ﻭﻻ ﺷﻬﺪﺍء ﻳﻐﺒﻄﻬﻢ ﺍﻟﻨﺒﻴﻮﻥ‬ ‫ﻭﺍﻟﺸﻬﺪﺍء ﻋﻠﻰ ﻣﺠﺎﻟﺴﻬﻢ ﻭﻗﺮﺑﻬﻢ ﻣﻦ ﷲ‪ ،‬ﻓﻘﺎﻝ ﺃﻋﺮﺍﺑﻲ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺍﻧﻌﺘﻬﻢ ﻟﻨﺎ‪ ،‬ﺟﻠﻬﻢ ﻟﻨﺎ‪،‬‬ ‫ﻓﺘﺒﺴﻢ ﻟﻘﻮﻝ ﺍﻷﻋﺮﺍﺑﻲ ﺛﻢ ﻗﺎﻝ‪ :‬ﻫﻢ ﻧﺎﺱ ﻣﻦ ﺃﻓﻨﺎء ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻧﻮﺍﺯﻉ ﺍﻟﻘﺒﺎﺋﻞ ﻟﻢ ﺗﺼﻞ ﺑﻴﻨﻬﻢ ﺃﺭﺣﺎﻡ‬ ‫ﻣﺘﻘﺎﺭﺑﺔ ‪ ،‬ﺗﺤﺎﺑﻮﺍ ﻓﻲ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﺗﺼﺎﻓﻮﺍ‪ ،‬ﻳﻀﻊ ﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻨﺎﺑﺮ ﻣﻦ ﻧﻮﺭ ﻓﻴﺠﻠﺴﻮﻥ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﺠﻌﻞ ﻭﺟﻮﻫﻬﻢ ﻧﻮﺭﺍ ً‪ ،‬ﻭﺛﻴﺎﺑﻬﻢ ﻧﻮﺭ ًﺍ ﻳﻔﺰﻉ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻳﻔﺰﻋﻮﻥ‪ ،‬ﻭﻫﻢ ﺃﻭﻟﻴﺎء‬ ‫ﷲ ﺍﻟﺬﻳﻦ ﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﻳﺤﺰﻧﻮﻥ( ﺭﻭﺍﻩ ﺍﻟﻤﻨﺬﺭﻱ ﻓﻲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪83/4 .‬‬ ‫ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬ ‫‪6‬‬

‫ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﻣﻌﺎﻟﺠﺔ ﺃﺧﻄﺎء ﺍﻟﻤﺘﻌﻠﻤﻴﻦ‬ ‫‪U‬‬ ‫ﺍﻟﺨﻄﺄ ﻣﻦ ﻁﺒﺎﻉ ﺍﻟﺒﺸﺮ ﻓﻬﻮ ﺃﻣﺮ ﻣﺘﻮﻗﻊ ﻣﻦ ﺍﻟﻤﺘﻌﻠﻢ‪ ،‬ﻭﻣﺎ ﺍﻟﺘﻌﻠﻢ ﺇﻻ ﺗﻐﻴﻴﺮ ﻭﺗﻌﺪﻳﻞ ﻓﻲ ﺍﻟﺴﻠﻮﻙ‬ ‫ﺛﺎﺑﺖ ﻧﺴﺒﻴﺎً ﻧﺎﺗﺞ ﻋﻦ ﺍﻟﺘﺪﺭﻳﺐ‪،‬ﻭﺍﻟﺘﻌﻠﻴﻢ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻌﺮﻳﺾ ﺍﻟﻤﺘﻌﻠﻢ ﻟﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﻌﺎﺭﻑ‬ ‫ﻭﺍﻟﺨﺒﺮﺍﺕ ﻭﺍﻟﻤﻬﺎﺭﺍﺕ ﻳﺒﺬﻝ ﺟﻬﺪﺍً ﻻﻛﺘﺴﺎﺑﻬﺎ‪ ،‬ﻭﻓﻲ ﺃﺛﻨﺎء ﺫﻟﻚ ﻳﺘﻌﺜﺮ ﻭﻳﻜﺒﻮ ﻭﻳﺨﻄﻲء ﺣﺘﻰ ﻳﺼﻞ‬ ‫ﺑﻌﺪ ﺟﻬﺪ ﻭﻋﻨﺎء ﺇﻟﻰ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻤﻨﺸﻮﺩ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻌﻈﻴﻢ ﻳﻈﻬﺮ ﻋﻈﻤﺘﻪ ﻣﻦ ﺧﻼﻝ ﺗﻌﺎﻣﻠﻪ ﻣﻊ‬ ‫ﺃﺧﻄﺎء ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﻟﻤﻌﻠﻢ ﻣﻄﺎﻟﺐ ﺑﺈﻅﻬﺎﺭ ﺟﻮﺍﻧﺐ ﻋﻈﻤﺘﻪ ﻭﺗﻤﻴﺰﻩ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬ ‫ﺃﺧﻄﺎء ﻁﻠﺒﺘﻪ ﺑﺘﻌﻘﻞ ﻭﺣﻜﻤﺔ ﻭﺍﺗﺰﺍﻥ‪ ،‬ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ) ﻭﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻤﻌﻠﻢ ﺃﻥ ﻳﺤﻨﻮ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺘﻌﻠﻢ ﻭﻳﻌﻨﻰ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻳﻌﺘﻨﻲ ﺑﻤﺼﺎﻟﺢ ﻧﻔﺴﻪ ﻭﻭﻟﺪﻩ‪ ،‬ﻭﻳﺠﺮﻳﻪ ﻣﺠﺮﻯ ﻭﻟﺪﻩ ﻓﻲ ﺍﻟﺸﻔﻘﺔ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺟﻔﺎﺋﻪ ﻭﺳﻮء ﺃﺩﺑﻪ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻌﺮﺽ ﻟﻠﻨﻘﺎﺋﺺ) ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻟﺘﻠﻤﻴﺬﻩ‬ ‫ﺍﻟﺮﺑﻴﻊ‪ \":‬ﻳﺎ ﺭﺑﻴﻊ! ﻭﷲ ﻟﻮ ﻗﺪﺭﺕ ﺃﻥ ﺃﻁﻌﻤﻚ ﺍﻟﻌﻠﻢ ﻷﻁﻌﻤﺘﻚ ﺇﻳﺎﻩ( ﺍﻟﻤﺠﻤﻮﻉ ‪ )...51 /1‬ﻭﻫﺬﺍ‬ ‫ﺍﺑﻦ ﺟﻤﺎﻋﺔ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﻤﺮﺑﻲ ﻁﻼﻗﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺇﻓﺸﺎء ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺇﻁﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻛﻈﻢ ﺍﻟﻐﻴﻆ‪،‬‬ ‫ﻭﺍﺣﺘﻤﺎﻝ ﺍﻷﺫﻯ((‪ .‬ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ /‬ﺃﺑﻮ ﻟﺒﺎﺑﺔ ﺣﺴﻴﻦ‪.47 /‬‬ ‫ﻭﺗﺄﻣﻞ ﻣﻌﻲ ﻛﻠﻤﺎﺕ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻀﻤﺎﺭ ﺣﻴﺚ ﻳﻘﻮﻝ) ﺇﻥ ﺇﺭﻫﺎﻑ ﺍﻟﺤﺪ ﻓﻲ‬ ‫ﺍﻟﺘﻌﻠﻴﻢ ) ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻘﺴﻮﺓ ( ﻣﻀﺮ ﺑﺎﻟﻤﺘﻌﻠﻢ ﺳﻴﻤﺎ ﻓﻲ ﺃﺻﺎﻏﺮ ﺍﻟﻮﻟﺪ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺳﻮء‬ ‫ﺍﻟﻤﻠﻜﺔ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻣﺮﺑﺎﻩ ﺑﺎﻟﻌﺴﻒ ﻭﺍﻟﻘﻬﺮ ﻣﻦ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ ﺳﻄﺎ ﺑﻪ ﺍﻟﻘﻬﺮ ﻭﺿﻴﻖ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻓﻲ‬ ‫ﺍﻧﺒﺴﺎﻁﻬﺎ‪ ،‬ﻭﺫﻫﺐ ﺑﻨﺸﺎﻁﻬﺎ ﻭﺩﻋﺎﻩ ﺇﻟﻰ ﺍﻟﻜﺴﻞ‪ ،‬ﻭﺣﻤﻠﻪ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺨﺒﺚ ﻭﻫﻮ ﺍﻟﺘﻈﺎﻫﺮ ﺑﻐﻴﺮ‬ ‫ﻣﺎ ﻓﻲ ﺿﻤﻴﺮﻩ ﺧﻮﻓﺎً ﻣﻦ ﺍﻧﺒﺴﺎﻁ ﺍﻷﻳﺪﻱ ﺑﺎﻟﻘﻬﺮ ﻋﻠﻴﻪ(‪ .‬ﺍﻟﻤﻘﺪﻣﺔ‪475 /‬‬ ‫ﻭﻗﺪ ﺃﻋﻄﻰ ﺍﻟﻤﺮﺑﻲ ﺍﻷﻋﻈﻢ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻧﻔﺴﻪ ﺍﻟﻘﺪﻭﺓ ﻭﺍﻟﻤﺜﺎﻝ ﻓﻲ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺃﺧﻄﺎء‬ ‫ﺍﻟﻤﺘﻌﻠﻤﻴﻦ ﻓﻲ ﻣﻮﺍﻗﻒ ﻛﺜﻴﺮﺓ ﻣﻨﻬﺎ‪:‬‬ ‫‪ -1‬ﻣﺎ ﻗﺼﻪ ﻋﻠﻴﻨﺎ ﺍﻟﺼﺤﺎﺑﻲ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺍﻟﺤﻜﻢ ﺍﻟﺴﻠﻤﻲ ﻓﻘﺎﻝ‪ :‬ﺑﻴﻨﻤﺎ ﺃﻧﺎ ﺃﺻﻠﻲ ﻣﻊ ﺭﺳﻮﻝ‬ ‫ﷲ)ﺹ( ﺇﺫ ﻋﻄﺲ ﺭﺟﻞ ﻣﻦ ﺍﻟﻘﻮﻡ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺮﺣﻤﻚ ﷲ‪ ،‬ﻓﺮﻣﺎﻧﻲ ﺍﻟﻘﻮﻡ ﺑﺈﺑﺼﺎﺭﻫﻢ ﻓﻘﻠﺖ‪ :‬ﻭﺍﺛﻜﻞ‬ ‫ﺃﻣﺎﻩ‪ ،‬ﻣﺎ ﺷﺄﻧﻜﻢ ﺗﻨﻈﺮﻭﻥ ﺇﻟﻲ؟‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻳﻀﺮﺑﻮﻥ ﺑﺄﻳﺪﻳﻬﻢ ﻋﻠﻰ ﺃﻓﺨﺎﺫﻫﻢ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻳﺘﻬﻢ ﻳﺼﻤﺘﻮﻧﻨﻲ‬ ‫ﺳﻜﺖ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﻰ ﺭﺳﻮﻝ ﷲ‪ ،‬ﻓﺒﺄﺑﻲ ﻫﻮ ﻭ ﺃﻣﻲ‪ ،‬ﻣﺎ ﺭﺃﻳﺖ ﻣﻌﻠﻤﺎً ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ ﺃﺣﺴﻦ ﺗﻌﻠﻴﻤﺎً‬ ‫ﻪ‪ ،‬ﻓﻮﺍ ہﻠﻟ ﻣﺎ ﻛﻬﺮﻧﻲ )ﻭﺑﺨﻨﻲ( ﻭﻻ ﺿﺮﺑﻨﻲ ﻭﻻ ﺷﺘﻤﻨﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﻣﻌﺎﻭﻳﺔ ﺇﻥ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻻ‬ ‫‪7‬‬

‫ﻳﺼﻠﺢ ﻓﻴﻬﺎ ﺷﻲء ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻧﻤﺎ ﻫﻲ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﻜﺒﻴﺮ ﻭﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺮﻗﻢ‬ ‫‪.537‬‬ ‫ﺇﻥ ﻣﻌﺎﻭﻳﺔ ﺗﺼﺮﻑ ﻋﻠﻰ ﺳﺠﻴﺘﻪ‪ ،‬ﻭﻓﻌﻞ ﻣﺎ ﻛﺎﻥ ﻳﻈﻨﻪ ﺻﻮﺍﺑﺎ ًﺇﺫ ﻟﻢ ﻳﻜﻦ ﻳﻌﻠﻢ ﺑﺤﺮﻣﺔ ﺍﻟﻜﻼﻡ ﻓﻲ‬ ‫ﺍﻟﺼﻼﺓ ﻓﻌﺬﺭﻩ ﻧﺒﻲ ﺍﻟﺮﺣﻤﺔ ﻭﺃﺭﺷﺪﻩ ﻭﻋﻠﻤﻪ‪ ،‬ﺩﻭﻥ ﺻﺨﺐ ﻣﻦ ﺍﻟﻘﻮﻝ ﺃﻭ ﻋﻨﻒ ﻓﻲ ﺍﻟﻠﻔﻆ ‪ ،‬ﻓﺨﻄﺄ‬ ‫ﺍﻟﻤﺘﻌﻠﻢ ﻟﻴﺲ ﻣﺴﺘﻐﺮﺑﺎ ﻭﻻ ﻣﺴﺘﻨﻜﺮﺍ ً ُ◌‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺠﺐ ﺃﻥ ﻳﻌﻴﻪ ﻛﻞ ﻋﺎﻣﻞ ﻓﻲ ﺍﻟﺤﻘﻞ ﺍﻟﺘﻌﻠﻴﻤﻲ‬ ‫ﻭﻳﺤﺴﻦ ﺍﻟﺘﻌﺎﻁﻲ ﻣﻌﻪ‪.‬‬ ‫‪ -2‬ﺻﺒﺮﻩ ﻋﻠﻰ ﺍﻟﺨﻄﺄ ﺍﻟﺴﻠﻮﻛﻲ ﻟﻠﻤﺘﻌﻠﻢ ﺍﻟﻤﺘﻤﺜﻞ ﻓﻲ ﻋﺪﻡ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻷﻣﺮﻩ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﻳﻘﻮﻝ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ \":‬ﻛﺎﻥ ﺭﺳﻮﻝ ﷲ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﺧﻠﻘﺎً‪ ،‬ﻓﺄﺭﺳﻠﻨﻲ ﻳﻮﻣﺎً ﻟﺤﺎﺟﺔ‪ ،‬ﻓﻘﻠﺖ‪:‬‬ ‫ﻭﷲ ﻻ ﺃﺫﻫﺐ‪ ،‬ﻭﻓﻲ ﻧﻔﺴﻲ ﺃﻥ ﺃﺫﻫﺐ ﻟﻤﺎ ﺃﻣﺮﻧﻲ ﺑﻪ ﻧﺒﻲ ﷲ)ﺹ( ﻓﺨﺮﺟﺖ ﺣﺘﻰ ﺃﻣﺮ ﻋﻠﻰ‬ ‫ﺻﺒﻴﺎﻥ ﻭﻫﻢ ﻳﻠﻌﺒﻮﻥ ﻓﻲ ﺍﻟﺴﻮﻕ‪ ،‬ﻓﺈﺫﺍ ﺑﺮﺳﻮﻝ ﷲ ﻗﺪ ﻗﺒﺾ ﺑﻘﻔﺎﻱ ﻣﻦ ﻭﺭﺍﺋﻲ‪ ،‬ﻓﻨﻈﺮﺕ ﺇﻟﻴﻪ‬ ‫ﻭﻫﻮ ﻳﻀﺤﻚ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻧﻴﺲ‪:‬ﺫﻫﺒﺖ ﺣﻴﺚ ﺃﻣﺮﺗﻚ؟‪ ،‬ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﺃﻧﺎ ﺃﺫﻫﺐ ﻳﺎ ﺭﺳﻮﻝ ﷲ \" ﻣﺴﻠﻢ‬ ‫‪ 2310/‬ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻟﻨﺎ ﻭﻗﻔﺎﺕ‪:‬‬ ‫ﺃ‪ -‬ﺇﻥ ﺗﻔﻀﻴﻞ ﺃﻧﺲ ﺍﻟﺬﻫﺎﺏ ﻟﻠﻌﺐ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺃﻣﺮ ﻣﻌﻠﻤﻪ ﻫﻮ ﻟﻐﻠﺒﺔ ﻁﺒﻴﻌﺔ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﻣﺪﺭﻛﺎً ﻭﻣﺮﺍﻋﻴﺎً ﻟﻬﺎ ﺃﻋﻈﻢ ﻣﺮﺍﻋﺎﺓ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻟﻢ ﻳﻐﻀﺐ ﻣﻨﻪ ﻭﻟﻢ ﻳﻌﻨﻔﻪ‪ ،‬ﻷﻥ ﻣﺎ‬ ‫ﺻﺪﺭ ﻣﻨﻪ ﻛﺎﻥ ﺳﻠﻮﻛﺎً ﻋﺎﺭﺿﺎً‪ ،‬ﻭﻟﻴﺲ ﺩﺍﺋﻤﺎً‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﻌﻠﻢ ﻫﻨﺎ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺴﻠﻮﻛﻴﻲ ﻥ‬ ‫ﻭﺻﺎﺣﺒﻴﻬﻤﺎ‪ ،‬ﻓﺤﺘﻰ ﺃﻛﺜﺮ ﺍﻟﻄﻼﺏ ﻧﺠﺎﺑﺔ ﻭﺃﺣﺴﻨﻬﻢ ﺧﻠﻘﺎً ﻗﺪ ﻳﻘﺘﺮﻑ ﺍﻟﺨﻄﺄ ﻟﻀﻌﻒ ﻣﺪﺍﺭﻛﻪ ﺃﻭ‬ ‫ﻟﻘﻠﺔ ﺧﺒﺮﺗﻪ‪ ،‬ﺃﻭ ﻟﻐﻠﺒﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻬﻮﻯ‪ ،‬ﻭﺻﺪﻕ ﺍﻟﻘﺎﺋﻞ‪ )،‬ﺇﻥ ﺃﻋﻈﻢ ﺍﻟﻌﻘﻮﻝ ﻓﻴﻪ ﺟﺎﻧﺐ ﻣﻈﻠﻢ(‪.‬‬ ‫ﺏ‪ -‬ﺫﻫﺎﺏ ﺍﻟﻤﻌﻠﻢ ﻟﻠﺒﺤﺚ ﺑﻨﻔﺴﻪ ﻋﻦ ﺃﺣﺪ ﻁﻼﺑﻪ ﺑﻌﺪ ﺃﻥ ﺃﻅﻬﺮ ﺍﻟﻌﺼﻴﺎﻥ ﻭﺧﺎﻟﻒ ﺍﻷﻣﺮ‪.‬‬ ‫ﺝ‪ -‬ﺿﺤﻚ ﺍﻟﻨﺒﻲ ﻭ ﺑﺸﺎﺷﺘﻪ ﻣﻊ ﺗﻠﻤﻴﺬﻩ ﺍﻟﻤﺨﻄﺊ‪ ،‬ﻭﻣﺪﺍﻋﺒﺘﻪ ﺑﺎﻹﻣﺴﺎﻙ ﺑﻪ ﻣﻦ ﻗﻔﺎﻩ‪ ،‬ﻭﻣﻨﺎﺩﺍﺗﻪ ﺑﺎﺳﻢ‬ ‫ﺍﻟﺪﻟﻊ ) ﻳﺎ ﺃﻧﻴﺲ(‬ ‫ﺩ‪ -‬ﻋﺪﻡ ﻣﻌﺎﺗﺒﺘﻪ ﻋﻠﻰ ﻣﺎ ﻭﻗﻊ ﻣﻨﻪ‪ ،‬ﻭﺗﺠﺎﻫﻞ ﺫﻟﻚ ﻭﺍﻏﺘﻔﺎﺭﻩ‪ ،‬ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻩ ﺗﺤﺪﻳﺎً ﻟﻪ ﻛﻤﺎ ﻫﻮ‬ ‫ﺷﺄﻥ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﻌﻠﻤﻴﻦ‪.‬‬ ‫ﻫـ ‪ -‬ﺃﺛﺮﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﺘﻌﻠﻢ ﺑﺈﻋﻼﻧﻪ ﻋﻦ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﺘﻨﻔﻴﺬ ﺃﻣﺮ ﻣﻌﻠﻤﻪ ﺩﻭﻥ ﺇﺑﻄﺎء‪.‬‬ ‫‪8‬‬

‫‪ -3‬ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﻣﻦ ﺃﻫﺎﻥ ﺑﻴﺖ ﷲ _ﺟﻬﻼ_ ً‪.‬ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ) :‬ﺩﺧﻞ ﺃﻋﺮﺍﺑﻲ‬ ‫ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻨﺒﻲ )ﺹ( ﺟﺎﻟﺲ ﻓﺼﻠﻰ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺭﺣﻤﻨﻲ ﻭﻣﺤﻤﺪ ًﺍ ﻭﻻ ﺗﺮﺣﻢ ﻣﻌﻨﺎ‬ ‫ﺃﺣﺪ ًﺍ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﻟﻴﻪ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻝ‪ :‬ﻟﻘﺪ ﺗﺤﺠﺮﺕ ﻭﺍﺳﻌﺎً‪ ،‬ﻓﻠﻢ ﻳﻠﺒﺚ ﺃﻥ ﺑﺎﻝ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﺄﺳﺮﻉ ﺇﻟﻴﻪ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ ﻟﻬﻢ ﺭﺳﻮﻝ ﷲ‪ :‬ﺃﻫﺮﻳﻘﻮ ﻋﻠﻴﻪ ﺳﺠﻼ ﻣﻦ ﻣﺎء ﺃﻭ ﺩﻟﻮ ًﺍ ﻣﻦ ﻣﺎء ﺛﻢ ﻗﺎﻝ‪ :‬ﺇﻧﻤﺎ ﺑﻌﺜﺘﻢ‬ ‫ﻣﻴﺴﺮﻳﻦ ﻭﻟﻢ ﺗﺒﻌﺜﻮﺍ ﻣﻌﺴﺮﻳﻦ( ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ ﺍﻹﺻﺎﺑﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻋﻠﻤﻮﻩ‪.‬‬ ‫‪ -‬ﻭﻧﺠﺪ ﺃﻥ ﻫﺬﺍ ﺍﻷﻋﺮﺍﺑﻲ ﻗﺪ ﺃﻫﺎﻥ ﺑﻴﺖ ﷲ ﺟﺎﻫ ًﻼ ﺑﺪﻟﻴﻞ ﻣﺎ ﺟﺎء ﻓﻲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ‬ ‫ﻟﻤﺎ ﺳﺌﻞ ﻋﻦ ﺳﺒﺐ ﻓﻌﻠﺘﻪ‪ :‬ﻭﺍﻟﺬﻱ ﺑﻌﺜﻚ ﺑﺎﻟﺤﻖ ﻣﺎ ﻅﻨﻨﺖ ﺇﻻ ﺃﻧﻪ ﺻﻌﻴﺪ ﻣﻦ ﺍﻟﺼﻌﺪﺍﺕ(‪ ،‬ﻓﻤﺎ ﻗﺪ‬ ‫ﻳﻜﻮﻥ ﺑﺪﻫﻴﺎً ﻣﻌﻠﻮﻣﺎ ﻋﻨﺪ ﺍﻷﻛﺜﺮﻳ ًﻦ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﻳﺠﻬﻠﻪ ﺑﻌﺾ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻌﻠﻢ‬ ‫ﻫﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺑﺮﺍً ﻭﺍﺳﻊ ﺍﻟﺼﺪﺭ ﻣﻬﻤﺎ ﺑﻠﻎ ﺣﺠﻢ ﺍﻟﺨﻄﺄ ﻭﺷﻨﺎﻋﺘﻪ‪.‬‬ ‫‪9‬‬

‫\"ﺍﻟﺘﻌﺰﻳﺰ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ\"‬ ‫ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺘﻌﺰﻳﺰ ﻗﻔﺰ ﺇﻟﻰ ﺍﻷﺫﻫﺎﻥ ﻋﺎﻟﻢ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺮﻳﻜﻲ) ﺳﻜﻨﺮ( ﺍﻟﺬﻱ ﻳﻌﺘﺒﺮ ﺍﻟﺘﻌﺰﻳﺰ ﺍﻟﻤﻔﺘﺎﺡ‬ ‫ﺍﻟﺠﻮﻫﺮﻱ ﻟﻔﻬﻢ ﻭﺗﻔﺴﻴﺮ ﺣﺪﻭﺙ ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﺑﻨﻰ ﺗﺠﺎﺭﺑﻪ ﻋﻠﻰ ﻗﺎﻧﻮﻥ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﻳﻨﺺ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﻟﺴﻠﻮﻛﺎﺕ ﺍﻟﺘﻲ ﺗﺘﺒﻊ ﺑﻨﺘﺎﺋﺞ ﻣﺮﺿﻴﺔ ﺳﻮﻑ ﺗﻘﻮﻯ ﻭﺗﺰﻳﺪ ﺍﺣﺘﻤﺎﻻﺕ ﻅﻬﻮﺭﻫﺎ‪ ،‬ﻭﺍﻟﺘﻌﺰﻳﺰ ﻛﻤﻔﻬﻮﻡ‬ ‫ﻳﻌﻨﻲ‪ :‬ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻲ ﻳﺘﻢ ﺑﻤﻮﺟﺒﻬﺎ ﺯﻳﺎﺩﺓ ﺃﻭ ﺗﻘﻮﻳﺔ ﺍﺣﺘﻤﺎﻟﻴﺔ ﺗﻜﺮﺍﺭ ﺍﻟﻔﺮﺩ ﻟﻠﺴﻠﻮﻙ ﻋﻨﺪ ﺗﻘﺪﻳﻢ ﻣﺜﻴﺮ‬ ‫ﻣﻌﻴﻦ ﻣﺮﻏﻮﺏ‪ ،‬ﺃﻭ ﺳﺤﺐ ﻣﺜﻴﺮ ﻏﻴﺮ ﻣﺮﻏﻮﺏ‪.‬‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﺒﻲ)ﺹ( ﻳﺴﺘﺨﺪﻡ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻓﻲ ﻋﻤﻠﻪ ﺍﻟﺘﻌﻠﻴﻤﻲ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬ ‫‪ -1‬ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﻗﺎﻝ‪ \":‬ﻛﺎﻥ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻳﺼﻒ ﻋﺒﺪ ﷲ ﻭﻋﺒﻴﺪ ﷲ ﻭﻛﺜﻴﺮ ًﺍ‪-‬‬ ‫ﺑﻨﻲ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ\" ﻣﻦ ﺳﺒﻖ ﺇﻟﻲ ﻓﻠﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻴﺴﺘﺒﻘﻮﻥ ﺇﻟﻴﻪ ﻓﻴﻘﻌﻮﻥ ﻋﻠﻰ ﻅﻬﺮﻩ ﻭﺻﺪﺭﻩ‬ ‫ﻓﻴﻘﺒﻠﻬﻢ ﻭﻳﻠﺘﺰﻣﻬﻢ\" ﺭﻭﺍﻩ ﺃﺣﻤﺪ‬ ‫ﻭﻋﻤﻠﻪ ﻫﺬﺍ ﻳﻤﺜﻞ ﺍﻟﺘﻌﺰﻳﺰ ﺍﻹﻳﺠﺎﺑﻲ ﺍﻟﺬﻱ ﻳﻘﺪﻡ ﻣﻦ ﺧﻼﻟﻪ ﻟﻠﻤﺘﻌﻠﻢ ﻣﺜﻴﺮﺍً ﻳﺤﻘﻖ ﺭﺿﺎً ﻭﺍﺭﺗﻴﺎﺣﺎً‬ ‫ﻟﺪﻳﻪ ﻳﺸﺠﻌﻪ ﻋﻠﻰ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﻤﻬﻤﺔ ﺑﺤﺐ ﻭﺷﻮﻕ ﻭ ﺷﻐﻒ ﻭ ﻧﺸﺎﻁ‪.‬‬ ‫‪ -2‬ﺛﻨﺎﺅﻩ ﻋﻠﻰ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻟﻌﺬﻭﺑﺔ ﺻﻮﺗﻪ ﻭﺣﺴﻦ ﻗﺮﺍءﺗﻪ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ\" ﻟﻮ ﺭﺃﻳﺘﻨﻲ‬ ‫ﻭﺃﻧﺎ ﺍﺳﺘﻤﻊ ﻟﻘﺮﺍءﺗﻚ ﺍﻟﺒﺎﺭﺣﺔ‪ ،‬ﻟﻘﺪ ﺃﻭﺗﻴﺖ ﻣﺰﻣﺎﺭ ًﺍ ﻣﻦ ﻣﺰﺍﻣﻴﺮ ﺁﻝ ﺩﺍﻭﺩ\" ﻣﺴﻠﻢ ‪793/‬‬ ‫ﻭﻟﻨﺎ ﺃﻥ ﻧﺘﺼﻮﺭ ﺃﺛﺮ ﻫﺬﺍ ﺍﻟﺜﻨﺎء ﻓﻲ ﻧﻔﺲ ﺃﺑﻲ ﻣﻮﺳﻰ‪ ،‬ﺇﻥ ﻛﻠﻤﺔ ﺗﻘﺪﻳﺮ ﻛﻬﺬﻩ ﻗﺪ ﺗﺪﻓﻊ ﺍﻟﻤﺘﻌﻠﻢ ﻓﻲ‬ ‫ﺩﺭﻭﺏ ﺍﻟﻄﻠﺐ ﻭﺍﻟﺠﺪ ﻟﻴﺼﺒﺢ ﻧﺎﺑﻐﺔ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻨﺎﻥ‪.‬‬ ‫‪ -3‬ﺍﻣﺘﺪﺍﺣﻪ ﻟﺬﻛﺎء ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ‪ :‬ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﻋﻦ ﺃﺑﻲ ﻗﺎﻝ‪ \":‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ )ﺹ(\" ﻳﺎ ﺃﺑﺎ‬ ‫ﺍﻟﻤﻨﺬﺭ ﺃﺗﺪﺭﻱ ﺃﻱ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﷲ ﻣﻌﻚ ﺃﻋﻈﻢ؟‪ ،‬ﻗﻠﺖ‪ :‬ﷲ ﻭ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ\" ﻳﺎ ﺃﺑﺎ‬ ‫ﺍﻟﻤﻨﺬﺭ‪ ،‬ﺃﺗﺪﺭﻱ ﺃﻱ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﷲ ﻣﻌﻚ ﺃﻋﻈﻢ؟ ﻗﻠﺖ‪ :‬ﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﺤﻲ ﺍﻟﻘﻴﻮﻡ‪ ،‬ﻓﻀﺮﺏ‬ ‫ﻓﻲ ﺻﺪﺭﻱ ﻭﻗﺎﻝ‪ ):‬ﻟﻴﻬﻨﻚ ﺍﻟﻌﻠﻢ ﺃﺑﺎ ﺍﻟﻤﻨﺬﺭ( ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻣﻌﻘﺒﺎً‪) :‬ﻓﻴﻪ ﺗﻨﺸﻴﻂ ﺍﻟﻤﻌﻠﻢ ﻟﻤﻦ‬ ‫ﻳﻌﻠﻤﻪ ﺇﺫﺍ ﺭﺁﻩ ﺃﺻﺎﺏ ﻭﺗﻨﻮﻳﻬﻪ ﺑﻪ‪ ،‬ﻭﺳﺮﻭﺭﻩ ﺑﻤﺎ ﺃﺩﻯ\" ﺇﻛﻤﺎﻝ ﺍﻟﻤﻌﻠﻢ ﺑﻔﻮﺍﺋﺪ ﻣﺴﻠﻢ ﺍﻟﺠﺰء ﺍﻟﺜﺎﻟﺚ‬ ‫ﺹ‪.178‬‬ ‫‪ -4‬ﺍﺷﺎﺩﺗﻪ ﺑﻔﻄﻨﺔ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ :‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﷲ‪ :‬ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ‬ ‫ﺑﺸﻔﺎﻋﺘﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻓﻘﺎﻝ ﻟﻘﺪ ﻅﻨﻨﺖ ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺃﻻ ﻳﺴﺄﻟﻨﻲ ﻋﻦ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺃﺣﺪ ﺃﻭﻝ ﻣﻨﻚ‬ ‫‪10‬‬

‫ﻟﻤﺎ ﺭﺃﻳﺖ ﻣﻦ ﺣﺮﺻﻚ ﻋﻠﻰ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﻟﻪ ﺇﻻ‬ ‫ﷲ ﺧﺎﻟﺼﺎً ﻣﻦ ﻗﻠﺒﻪ ﺃﻭ ﻧﻔﺴﻪ\" ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ ‪99.‬‬ ‫‪ -5‬ﺗﻌﺰﻳﺰﻩ ﻷﺑﻲ ﺫﺭ‪ :‬ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﺑﻲ ﺫﺭ ﺃﻥ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻅﻠﺖ‬ ‫ﺍﻟﺨﻀﺮﺍء ﻭﻻ ﺃﻗﻠﺖ ﺍﻟﻐﺒﺮﺍء ﺃﺻﺪﻕ ﻭﻻ ﺃﻭﻓﻰ ﻣﻦ ﺃﺑﻲ ﺫﺭ‪ ،‬ﺷﺒﻪ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻛﺎﻟﺤﺎﺳﺪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ! ﺃﻓﻨﻌﺮﻑ ﻟﻪ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻓﺎﻋﺮﻓﻮﻩ\" ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪. 802/‬‬ ‫‪ -6‬ﺍﻋﺘﺰﺍﺯﻩ ﺑﺎﻟﺰﺑﻴﺮ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻟﺸﺠﺎﻋﺘﻪ‪ :‬ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ :‬ﻧﺪﺏ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺍﻟﻨﺎﺱ ﻳﻮﻡ‬ ‫ﺍﻟﺨﻨﺪﻕ ﻓﺎﻧﺘﺪﺏ ﺍﻟﺰﺑﻴﺮ‪ ،‬ﺛﻢ ﻧﺪﺑﻬﻢ ﻓﺎﻧﺘﺪﺏ ﺍﻟﺰﺑﻴﺮ ﺛﻢ ﻧﺪﺑﻬﻢ ﻓﺎﻧﺘﺪﺏ ﺍﻟﺰﺑﻴﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻜﻞ ﻧﺒﻲ‬ ‫ﺣﻮﺍﺭﻱ ﻭﺣﻮﺍﺭﻳﻲ ﺍﻟﺰﺑﻴﺮ\" ﻣﺴﻠﻢ ‪2415./‬‬ ‫‪ -7‬ﺗﻨﻮﻳﻬﻪ ﺑﺎﻟﻤﻬﺎﺭﺍﺕ ﺍﻟﺤﺮﺑﻴﺔ ﻟﺨﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ :‬ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻗﺎﻝ‪ :‬ﺇﻧﻲ ﺳﻤﻌﺖ ﺭﺳﻮﻝ‬ ‫ﷲ )ﺹ( ﻳﻘﻮﻝ‪ \":‬ﻧﻌﻢ ﻋﺒﺪ ﷲ ﻭﺃﺧﻮ ﺍﻟﻌﺸﻴﺮﺓ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺳﻴﻒ ﻣﻦ ﺳﻴﻮﻑ ﷲ ﺳﻠﻪ ﷲ ﻋﻠﻰ‬ ‫ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ\" ﺭﻭﺍﻩ ﺍﻟﻬﻴﺜﻤﻲ ﻓﻲ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪.351/9‬‬ ‫‪ -8‬ﺛﻨﺎﺅﻩ ﻋﻠﻰ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻟﺘﻔﻮﻗﻬﻢ ﻭﻧﺒﻮﻏﻬﻢ ﻓﻲ ﻗﺮﺍءﺓ ﻛﺘﺎﺏ ﷲ‪ .‬ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻗﺎﻝ‪ \":‬ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻳﻘﻮﻝ‪ \":‬ﺧﺬﻭﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﺭﺑﻌﺔ‪ :‬ﻣﻦ‬ ‫ﺍﺑﻦ ﺃﻡ ﻋﺒﺪ‪ ،‬ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‪ ،‬ﻭﺃﺑﻲ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻭﺳﺎﻟﻢ ﻣﻮﻟﻰ ﺃﺑﻲ ﺣﺬﻳﻔﺔ‪ /‬ﻣﺴﻠﻢ ‪.464/‬‬ ‫‪11‬‬

‫ﺗﻮﻅﻴﻒ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬ ‫‪U‬‬ ‫‪ -‬ﻻ ﺧﻼﻑ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺩﻭﺭﻫﺎ ﻓﻲ ﺗﺴﻬﻴﻞ ﺍﻟﺘﻌﻠﻢ ﻭﻣﺴﺎﻋﺪﺓ ﺍﻟﻤﺘﻌﻠﻢ ﻋﻠﻰ‬ ‫ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺪﺭﺱ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﺖ ﻣﻨﺬ ﺃﻗﺪﻡ ﺍﻟﻌﺼﻮﺭ ﻭﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﺤﻀﺎﺭﺍﺕ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬ ‫ﻳﺤﺪﺛﻨﺎ ﻋﻦ ﺍﻷﻟﻮﺍﺡ ﺍﻟﺘﻲ ﻛﺘﺒﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻳﻘﺺ ﻋﻠﻴﻨﺎ ﻗﺼﺔ ﺍﻟﻐﺮﺍﺏ ﺍﻟﺬﻱ ﻋﻠﻢ ﺍﺑﻦ ﺁﺩﻡ‬ ‫ﻛﻴﻒ ﻳﻮﺍﺭﻱ ﺟﺜﺔ ﺃﺧﻴﻪ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻭﺳﻴﻠﺔ ﻋﻤﻠﻴﺔ‪) :‬ﻓﺒﻌﺚ ﷲ ﻏﺮﺍﺑﺎً ﻳﺒﺤﺚ ﻓﻲ ﺍﻷﺭﺽ ﻟﻴﺮﻳﻪ‬ ‫ﻛﻴﻒ ﻳﻮﺍﺭﻱ ﺳﻮءﺓ ﺃﺧﻴﻪ( ﺍﻟﻤﺎﺋﺪﺓ‪ 31 ...‬ﻭﻗﺪ ﺃﺻﺒﺢ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻮﺳﺎﺋﻞ ﺃﻣﺮﺍً ﺃﺳﺎﺳﻴﺎً ﺷﺎﺋﻌﺎً ﻓﻲ‬ ‫ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻭﺍﻟﺘﺪﺭﻳﺒﻲ ﻭﻻ ﺗﻜﺎﺩ ﺗﺨﻠﻮ ﻣﻦ ﺫﻟﻚ ﺣﺼﺔ ﺃﻭ ﻣﺤﺎﺿﺮﺓ‪ ،‬ﻭﻻ ﺃﺟﺪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ‬ ‫ﻫﻨﺎ ﺇﻋﺎﺩﺓ ﻛﻼﻡ ﻣﻜﺮﺭ ﺣﻮﻝ ﻓﻮﺍﺋﺪ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﺘﺮﺳﺦ ﺍﻟﻘﻨﺎﻋﺔ ﺑﺬﻟﻚ ﻋﻨﺪ ﺟﻤﻴﻊ ﺍﻟﻤﻌﻨﻴﻴﻦ‪،‬‬ ‫ﻓﺎﻟﺨﻮﺽ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﻧﺎﻓﻠﺔ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻟﻜﻦ ﺳﺄﺑﺪﺃ ﺑﺘﺴﻠﻴﻂ ﺍﻷﺿﻮﺍء ﻋﻠﻰ ﻣﺤﻞ ﺍﻟﺒﺤﺚ ﻭﻫﻮ‬ ‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﺒﻲ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻬﺎ ﻓﻲ ﺗﻌﻠﻴﻤﻪ‪:‬‬ ‫‪ -1‬ﺍﺳﺘﺨﺪﺍﻣﻪ ﻟﻠﺮﺳﻮﻡ ﻓﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﻠﻴﻤﻲ‪ :‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ :‬ﺧﻂ ﺍﻟﻨﺒﻲ )ﺹ( ﺧﻄﺎً ﻣﺮﺑﻌﺎً‬ ‫ﻭﺧﻂ ﺧﻄﺎً ﻓﻲ ﺍﻟﻮﺳﻂ ﺧﺎﺭﺟﺎً ﻣﻨﻪ‪ ،‬ﻭﺧﻂ ﺧﻄﻮﻁﺎً ﺻﻐﺎﺭ ًﺍ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﻮﺳﻂ ﺧﺎﺭﺟﺎً ﻣﻦ‬ ‫ﺟﺎﻧﺒﻪ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﻮﺳﻂ ﻓﻘﺎﻝ‪ \":‬ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻫﺬﺍ ﺃﺟﻠﻪ ﻣﺤﻴﻂ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻫﻮ ﺧﺎﺭﺝ ﺃﺟﻠﻪ‪،‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺨﻄﻮﻁ ﺍﻟﺼﻐﺎﺭ ﺍﻷﻋﺮﺍﺽ‪ -‬ﺍﻟﺤﻮﺍﺩﺙ ﻭﺍﻟﻨﻮﺍﺋﺐ ﺍﻟﻤﻔﺎﺟﺌﺔ‪ -‬ﻓﺈﻥ ﺃﺧﻄﺄﻩ ﻫﺬﺍ ﻧﻬﺸﻪ ﻫﺬﺍ‪،‬‬ ‫ﻭﺇﻥ ﺃﺧﻄﺄ ﻛﻠﻬﺎ ﺃﺻﺎﺑﻪ ﺍﻟﻬﺮﻡ\" ﺍﻟﺒﺨﺎﺭﻱ‪.5938 -‬‬ ‫‪ -‬ﻭﻋﻦ ﺟﺎﺑﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ) ﻛﻨﺎ ﺟﻠﻮﺳﺎً ﻋﻨﺪ ﺍﻟﻨﺒﻲ )ﺹ( ﻓﺨﻂ ﺧﻄﺎً ﻫﻜﺬﺍ ﺃﻣﺎﻣﻪ‪ ،‬ﻓﻘﺎﻝ ﻫﺬﺍ ﺳﺒﻴﻞ‬ ‫ﷲ – ﻋﺰ ﻭﺟﻞ ‪ -‬ﻭﺧﻄﻴﻦ ﻋﻦ ﻳﻤﻴﻨﻪ ﻭﺧﻄﻴﻦ ﻋﻦ ﺷﻤﺎﻟﻪ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻫﺬﻩ ﺳﺒﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺛﻢ ﻭﺿﻊ‬ ‫ﻳﺪﻩ ﻓﻲ ﺍﻟﺨﻂ ﺍﻷﻭﺳﻂ ‪ ،‬ﺛﻢ ﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻁﻲ ﻣﺴﺘﻘﻴﻤﺎ ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ‬ ‫ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ ﺫﻟﻜﻢ ﻭﺻﺎﻛﻢ ﺑﻪ ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ( ﺭﻭﺍﻩ ﺃﺣﻤﺪ‪ -‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.199‬‬ ‫‪ -‬ﻭﺭﻭﻯ ﺃﺣﻤﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺧﻂ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻓﻲ ﺍﻷﺭﺽ ﺃﺭﺑﻌﺔ ﺧﻄﻮﻁ ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺗﺪﺭﻭﻥ ﻣﺎ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻓﻀﻞ ﻧﺴﺎء ﺃﻫﻞ ﺍﻟﺠﻨﺔ‪ :‬ﺧﺪﻳﺠﺔ ﺑﻨﺖ ﺧﻮﻳﻠﺪ‪،‬‬ ‫ﻭﻓﺎﻁﻤﺔ ﺑﻨﺖ ﻣﺤﻤﺪ‪ ،‬ﻭﺁﺳﻴﺔ ﺑﻨﺖ ﻣﺰﺍﺣﻢ‪ ،‬ﻭﻣﺮﻳﻢ ﺍﺑﻨﺔ ﻋﻤﺮﺍﻥ(‪.232/4 .‬‬ ‫‪12‬‬

‫‪ -2‬ﺭﻭﻯ ﺍﻟﺮﺍﻣﻬﺮﻣﺰﻱ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺃﻥ ﺍﻟﻨﺒﻲ )ﺹ( ﻏﺮﺱ ﻋﻮﺩﺍً ﺑﻴﻦ ﻳﺪﻳﻪ‪،‬ﻭ ﺁﺧﺮ ﺇﻟﻰ ﺟﺎﻧﺒﻪ‪،‬‬ ‫ﻭﺁﺧﺮ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ‪ :‬ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺟﻞ‪،‬‬ ‫ﻳﺘﻌﺎﻁﻰ ﺍﻷﻣﻞ ﻓﻴﺨﺘﻠﺠﻪ ﺍﻷﺟﻞ ﺩﻭﻥ ﺍﻷﻣﻞ‪.‬‬ ‫‪ -3‬ﺍﺳﺘﺨﺪﺍﻣﻪ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺳﺎﺋﻞ ﺗﻌﻠﻴﻤﻴﺔ‪ :‬ﻋﻦ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻬﻲ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﺟﻠﻮﺳﺎً‬ ‫ﻋﻨﺪ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺇﺫ ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﺎ‬ ‫ﺗﺮﻭﻥ ﻫﺬﺍ ﺍﻟﻘﻤﺮ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﻝﻯ ﺍﻟﻘﻤﺮ ﺑﺎﻟﺴﺒﺎﺑﺔ‪ -‬ﻻ ﺗﻀﺎﻣﻮﻥ ﻓﻲ ﺭﺅﻳﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻻ ﺗﻐﻠﺒﻮﺍ‬ ‫ﻋﻠﻰ ﺻﻼﺓ ﻗﺒﻞ ﻁﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﻏﺮﻭﺑﻬﺎ ﻓﺎﻓﻌﻠﻮﺍ‪ ،‬ﺛﻢ ﻗﺮﺃ‪ :‬ﻭﺳﺒﺢ ﺑﺤﻤﺪ ﺭﺑﻚ ﻗﺒﻞ ﻁﻠﻮﻉ‬ ‫ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﻏﺮﻭﺑﻬﺎ‪ .‬ﺍﻟﺒﺨﺎﺭﻱ ‪554./‬‬ ‫‪ -4‬ﺍﺳﺘﺨﺪﺍﻣﻪ ﻟﻠﻤﺤﺴﻮﺱ ﻟﺘﻘﺮﻳﺐ ﺍﻟﻤﻌﺎﻧﻲ ﺇﻟﻰ ﺍﻷﺫﻫﺎﻥ‪ :‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ ﺍﻟﺴﻠﻤﻲ ﻗﺎﻝ‪:‬‬ ‫ﺻﻠﻰ ﺑﻨﺎ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺇﻟﻰ ﺑﻌﻴﺮ ﻣﻦ ﺍﻟﻤﻐﺎﻧﻢ‪ ،‬ﻓﻠﻤﺎ ﺳﻠﻢ ﺃﺧﺬ ﻭﺑﺮﺓ ﻣﻦ ﺟﻨﺐ ﺍﻟﺒﻌﻴﺮ ﺛﻢ ﻗﺎﻝ‪:‬‬ ‫ﻭﻻ ﻳﺤﻞ ﻟﻲ ﻣﻦ ﻏﻨﺎﺋﻤﻜﻢ ﻣﺜﻞ ﻫﺬﺍ ﺇﻻ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺍﻟﺨﻤﺲ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻜﻢ\" ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ‬ ‫‪ .2555/‬ﻭﻛﺎﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﺤﻞ ﻟﻲ ﻣﻦ ﻏﻨﺎﺋﻤﻜﻢ ﻭﻟﻮ ﻗﺪﺭ ﻭﺑﺮﺓ ﻣﻦ ﻭﺑﺮ ﺍﻟﺒﻌﻴﺮ‪ ،‬ﺇﻻ‬ ‫ﺃﻧﻪ ﺭﺃﻯ ﺃﻥ ﻗﻴﺎﻣﻪ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻮﺑﺮﺓ ﻛﺨﺒﺮﺓ ﻣﺤﺴﻮﺳﺔ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻮﺻﻴﻞ ﻣﺎ ﻳﺮﻳﺪﻩ ﺑﺼﻮﺭﺓ‬ ‫ﺃﻓﻀﻞ‪.‬‬ ‫‪ -‬ﻭﻓﻲ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺍﻟﻤﺤﺴﻮﺱ ﻛﺬﻟﻚ‪ ،‬ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﺔ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻁﺎﻟﺐ ﻗﺎﻝ‪ :‬ﺃﺧﺬ ﺭﺳﻮﻝ‬ ‫ﷲ )ﺹ( ﺣﺮﻳﺮ ًﺍ ﺑﺸﻤﺎﻟﻪ ﻭﺫﻫﺒﺎً ﺑﻴﻤﻴﻨﻪ‪ ،‬ﺛﻢ ﺭﻓﻊ ﺑﻬﻤﺎ ﻳﺪﻳﻪ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﻳﻦ ﺣﺮﺍﻡ ﻋﻠﻰ ﺫﻛﻮﺭ‬ ‫ﺃﻣﺘﻲ ﺣﻞ ﻹﻧﺎﺛﻬﻢ( ﺑﺮﻗﻢ ‪.3585‬‬ ‫‪ -‬ﻭﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﺒﺪ ﷲ ﺍﻟﺜﻘﻔﻲ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺣﺪﺛﻨﻲ ﺑﺄﻣﺮ ﺃﻋﺘﺼﻢ ﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻞ‬ ‫ﺭﺑﻲ ﷲ ﺛﻢ ﺍﺳﺘﻘﻢ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﺗﺨﺎﻑ ﻋﻠﻲ؟ ﻓﺄﺧﺬ ﺭﺳﻮﻝ ﷲ ﺑﻠﺴﺎﻥ ﻧﻔﺴﻪ! ﺛﻢ‬ ‫ﻗﺎﻝ‪ :‬ﻫﺬﺍ\" ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺮﻗﻢ ‪.2334‬‬ ‫‪13‬‬

‫ﻣﺮﺍﻋﺎﺓ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ‬ ‫‪U‬‬ ‫‪ -‬ﺧﻠﻖ ﷲ ﺍﻟﺒﺸﺮ ﻣﺨﺘﻠﻔﻴﻦ ﻓﻲ ﻗﺪﺭﺍﺗﻬﻢ ﻭﻁﺎﻗﺎﺗﻬﻢ ﻭﻣﻮﺍﻫﺒﻬﻢ‪ ،‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺟﺎءﺕ ﺍﻹﺷﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ‪:‬‬ ‫) ﻻ ﻳﻜﻠﻒ ﷲ ﻧﻔﺴﺎً ﺇﻻ ﻭﺳﻌﻬﺎ( ‪ 286‬ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ِ \":‬ﻛﻞ ﻟﻜﻞ ﺑﻤﻌﻴﺎﺭ ﻋﻘﻠﻪ ﻭﺯﻥ ﻟﻪ ﺑﻤﻴﺰﺍﻥ‬ ‫ﻓﻬﻤﻪ ﺣﺘﻰ ﺗﺴﻠﻢ ﻣﻨﻪ ﻭﻳﻨﺘﻔﻊ ﺑﻚ‪ ،‬ﻭﺇﻻ ﻭﻗﻊ ﺍﻹﻧﻜﺎﺭ ﻟﺘﻔﺎﻭﺕ ﺍﻟﻤﻌﻴﺎﺭ\" ﺍﻹﺣﻴﺎء ‪.71/1‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪:‬‬ ‫ﺳﺄﻛﺘﻢ ﻋﻠﻤﻲ ﻋﻦ ﺫﻭﻱ ﺍﻟﺠﻬﻞ ﻁﺎﻗﺘﻲ‬ ‫ﻭﻻ ﺃﻧﺜﺮ ﺍﻟﺪﺭ ﺍﻟﻨﻔﻴﺲ ﻋﻠﻰ ﺍﻟﻐﻨﻢ‬ ‫ﻓﺈﻥ ﻳﺴﺮ ﷲ ﺍﻟﻜﺮﻳﻢ ﺑﻔﻀﻠﻪ‬ ‫ﻭﺻﺎﺩﻓﺖ ﺃﻫﻼ ﻟﻠﻌﻠﻮﻡ ﻭﺍﻟﺤﻜﻢ‬ ‫ﺑﺜﺜﺖ ﻣﻔﻴﺪ ًﺍ ﻭﺍﺳﺘﻔﺪﺕ ﻭﺩﺍﺩﻫﻢ‬ ‫ﻭﺇﻻ ﻓﻤﺨﺰﻭﻥ ﻟﺪﻱ ﻭ ﻣﻜﺘﺘﻢ‬ ‫ﻓﻤﻦ ﻣﻨﺢ ﺍﻟﺠﻬﺎﻝ ﻋﻠﻤﺎً ﺃﺿﺎﻋﻪ‬ ‫ﻭﻣﻦ ﻣﻨﻊ ﺍﻟﻤﺴﺘﻮﺟﺒﻴﻦ ﻓﻘﺪ ﻅﻠﻢ‪.‬‬ ‫ﻓﺎﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﻅﺎﻫﺮﺓ ﻓﻄﺮﻳﺔ ﻭﺃﻣﺮ ﻁﺒﻴﻌﻲ ﻟﻪ ﺃﺳﺒﺎﺑﻪ ﺍﻟﻮﺭﺍﺛﻴﺔ ﻭﺍﻟﺒﻴﺌﻴﺔ‪ ،‬ﻭﻗﺪ ﺗﻨﺒﻪ ﻟﻬﺎ ﻋﻠﻤﺎء‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺮﺑﻴﺔ ﻗﺪﻳﻤﺎً‪ ،‬ﻓﻬﺬﺍ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻳﻘﻮﻝ‪ \":‬ﺇﻥ ﷲ ﺧﻠﻖ ﺁﺩﻡ ﻣﻦ ﻗﺒﻀﺔ ﻣﻦ ﺟﻤﻴﻊ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻭﻓﻲ ﺍﻷﺭﺽ ﺍﻟﺴﻬﻞ ﻭﺍﻟﺤﺰﻥ ﻭﺍﻷﺣﻤﺮ ﻭﺍﻷﺳﻮﺩ‪ ،‬ﻭﺍﻟﺨﺒﻴﺚ ﻭﺍﻟﻄﻴﺐ‪ ،‬ﻓﺠﺮﺕ ﻁﺒﻴﻌﺔ‬ ‫ﺍﻷﺭﺽ ﻓﻲ ﻭﻟﺪﻩ ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺳﺒﺒﺎ ﻻﺧﺘﻼﻓﻬﻢ‪ :‬ﻓﻤﻨﻬﻢ‪ :‬ﺍﻟﺸﺠﺎﻉ ﻭﺍﻟﺠﺒﺎﻥ‪ ،‬ﻭﺍﻷﺑﻴﺾ ﻭﺍﻷﺳﻮﺩ‬ ‫ﻭﺍﻷﺳﻤﺮ ﻭﺍﻷﺣﻤﺮ‪ ،‬ﻭ ﺍﻟﺨﻔﻴﻒ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺜﻘﻴﻞ‪ ،‬ﻭﺍﻟﻤﺤﺒﺐ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻤﺒﻐﺾ ﺇﻟﻴﻬﻢ‪\"...‬‬ ‫‪14‬‬

‫ﻭﻳﻠﻔﺖ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ) ‪675‬ﻫـ( ﺃﻧﻈﺎﺭ ﺍﻟﻤﻌﻠﻤﻴﻦ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻕ ﻭﻳﻄﻠﺐ ﻣﻨﻬﻢ‬ ‫ﻣﻼﺣﻈﺘﻬﺎ ﻓﻴﻘﻮﻝ‪ ) :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﺫﻻ ﻭﺳﻌﻪ ﻓﻲ ﺗﻔﻬﻤﻴﻬﻢ‪ ،‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﻔﺎﺋﺪﺓ ﺇﻟﻰ‬ ‫ﺃﺫﻫﺎﻧﻬﻢ‪ ،‬ﺣﺮﺻﺎً ﻋﻠﻰ ﻫﺪﺍﻳﺘﻬﻢ‪ ،‬ﻭﻳﻔﻬﻢ ﻛﻞ ﻭﺍﺣﺪ ﺑﺤﺴﺐ ﻓﻬﻤﻪ ﻭﺣﻔﻈﻪ‪ ،‬ﻓﻼ ﻳﻌﻄﻴﻪ ﻣﺎ‬ ‫ﻻ ﻳﺤﺘﻤﻠﻪ‪ ،‬ﻭﻻ ﻳﻘﺼﺮ ﺑﻪ ﻋﻤﺎ ﻳﺤﺘﻤﻠﻪ ﺑﻼ ﻣﺸﻘﺔ‪ ،‬ﻭﻳﺨﺎﻁﺐ ﻛﻞ ﻭﺍﺣﺪ ﻋﻠﻰ ﻗﺪﺭ‬ ‫ﺩﺭﺟﺘﻪ‪ ،‬ﻭﺑﺤﺴﺐ ﻓﻬﻤﻪ ﻭﻫﻤﺘﻪ‪ ،‬ﻓﻴﻠﻘﻲ ﺑﺎﻹﺷﺎﺭﺓ ﻟﻤﻦ ﻳﻔﻬﻤﻬﺎ ﻓﻬﻤﺎً ﻣﺤﻘﻘﺎً‪ ،‬ﻭﻳﻮﺿﺢ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ ﻟﻐﻴﺮﻩ ﻭﻳﻜﺮﺭﻫﺎ ﻟﻤﻦ ﻻ ﻳﺤﻔﻈﻬﺎ ﺇﻻ ﺑﺘﻜﺮﺍﺭ‪ ،‬ﻭﻳﺬﻛﺮ ﺍﻷﺣﻜﺎﻡ ﻣﻮﺿﺤﺔ‬ ‫ﺑﺎﻷﻣﺜﻠﺔ ﻟﻤﻦ ﻻ ﻳﻨﺤﻔﻆ ﻟﻪ ﺍﻟﺪﻟﻴﻞ( ﺍﻟﻤﺠﻤﻮﻉ ‪.52/1‬‬ ‫‪ -‬ﺃﻣﺎ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻨﺒﻲ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺑﻬﺬﺍ ﺍﻟﺠﺎﻧﺐ ﻓﻨﻮﺭﺩ ﻋﻠﻴﻪ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫‪ -1‬ﺩﻋﻮﺗﻪ ﺍﻷﺋﻤﺔ ﺇﻟﻰ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻠﻰ ﺍﻟﻤﺼﻠﻴﻦ ﻣﺮﺍﻋﺎﺓ ﻷﺣﻮﺍﻟﻬﻢ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ) ﻣﻦ‬ ‫ﺃﻡ ﻗﻮﻣﺎً ﻓﻠﻴﺨﻔﻒ ﻓﺈﻥ ﻓﻴﻬﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺇﻥ ﻓﻴﻬﻢ ﺍﻟﻤﺮﻳﺾ‪ ،‬ﻭﺇﻥ ﻓﻴﻬﻢ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺇﻥ ﻓﻴﻬﻢ‬ ‫ﺫﺍ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻓﺈﺫﺍ ﺻﻠﻰ ﺃﺣﺪﻛﻢ ﻭﺣﺪﻩ ﻓﻠﻴﺼﻞ ﻛﻴﻒ ﺷﺎء( ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ‪1398./‬‬ ‫‪ -2‬ﺗﻜﺮﺍﺭﻩ ﺍﻟﻜﻼﻡ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻣﺮﺍﻋﺎﺓ ﻟﻠﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ) ﻓﻘﺪ ﻛﺎﻥ ﻳﻌﻴﺪ ﻣﻘﺎﻟﺘﻪ‬ ‫ﻟﻴﻔﻬﻢ ﻋﻨﻪ(‪ .‬ﺍﺑﻦ ﻋﺪﻱ ‪573./3‬‬ ‫‪ -3‬ﺑﻴﺎﻧﻪ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﻧﻬﺞ ﺍﻷﻧﺒﻴﺎء ﺣﻴﺚ ﻳﻘﻮﻝ‪ :‬ﻧﺤﻦ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎء ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻨﺰﻝ‬ ‫ﺍﻟﻨﺎﺱ ﻣﻨﺎﺯﻟﻬﻢ ﻭﻧﻜﻠﻤﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﻋﻘﻮﻟﻬﻢ( ﺃﺑﻮ ﻳﻌﻠﻰ ﻋﻦ ﻋﺎﺋﺸﺔ ‪4836. /‬‬ ‫‪ -4‬ﺗﻘﺮﻳﺮﻩ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﻣﺪﻯ ﺍﺳﺘﻔﺎﺩﺗﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﻟﺘﺒﺎﻳﻦ ﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪﻡ‪ :‬ﻋﻦ ﺃﺑﻲ‬ ‫ﻣﻮﺳﻰ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ )ﺹ( ﻣﺜﻞ ﻣﺎ ﺑﻌﺜﻨﻲ ﷲ ﺑﻪ ﻣﻦ ﺍﻟﻬﺪﻯ ﻭﺍﻟﻌﻠﻢ ﻛﻤﺜﻞ ﻏﻴﺚ‬ ‫ﺃﺻﺎﺏ ﺃﺭﺿﺎً‪ ،‬ﻓﻜﺎﻧﺖ ﻣﻨﻬﺎ ﻁﺎﺋﻔﺔ ﻁﻴﺒﺔ ﻗﺒﻠﺖ ﺍﻟﻤﺎء ﻓﺎﻧﺒﺘﺖ ﺍﻟﻜﻸ ﻭﺍﻟﻌﺸﺐ ﺍﻟﻜﺜﻴﺮ‬ ‫ﻭﻛﺎﻥ ﻣﻨﻬﺎ ﺃﺟﺎﺩﺏ ﺃﻣﺴﻜﺖ ﺍﻟﻤﺎء ﻓﻨﻔﻊ ﷲ ﺑﻬﺎ ﺍﻟﻨﺎﺱ ﻓﺸﺮﺑﻮﺍ ﻣﻨﻬﺎ ﻭ ﺳﻘﻮﺍ ﻭﺯﺭﻋﻮﺍ‪،‬‬ ‫ﻭﺃﺻﺎﺏ ﻁﺎﺋﻔﺔ ﻣﻨﻬﺎ ﺃﺧﺮﻯ ﺇﻧﻤﺎ ﻫﻲ ﻗﻴﻌﺎﻥ ﻻ ﺗﻤﺴﻚ ﻣﺎ ًء ﻭﻻ ﺗﻨﺒﺖ ﻛﻸ‪ ،‬ﻓﺬﻟﻚ ﻣﺜﻞ‬ ‫ﻣﻦ ﻓﻘﻪ ﻓﻲ ﺩﻳﻦ ﷲ‪ ،‬ﻭﻧﻔﻌﻪ ﻣﺎ ﺑﻌﺜﻨﻲ ﷲ ﺑﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻓﻌﻠﻢ ﻭﻋﻠﻢ‪ ،‬ﻭﻣﺜﻞ ﻣﻦ ﻟﻢ ﻳﺮﻓﻊ‬ ‫ﺑﺬﻟﻚ ﺭﺃﺳﺎً ﻭﻟﻢ ﻳﻘﺒﻞ ﻫﺪﻯ ﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ ﺑﻪ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪15‬‬

‫‪ -5‬ﺭﻓﻀﻪ ﺗﻮﻟﻴﺔ ﺃﺑﻲ ﺫﺭ ﻷﻣﺮ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺤﻜﻢ ﻟﻀﻌﻒ ﻗﺪﺭﺍﺗﻪ ﻭﻗﻠﺔ ﻛﻔﺎءﺗﻪ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﻤﺠﺎﻝ‪:‬ﻋﻦ ﺃﺑﻲ ﺫﺭ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺃﻻ ﺗﺴﺘﻌﻤﻠﻨﻲ؟ ﻓﻀﺮﺏ ﺑﻴﺪﻩ ﻋﻠﻰ‬ ‫ﻣﻨﻜﺒﻲ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺫﺭ‪ ،‬ﺇﻧﻚ ﺿﻌﻴﻒ‪ ،‬ﻭ ﺇﻧﻬﺎ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺇﻧﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺧﺰﻱ‬ ‫ﻭﻧﺪﺍﻣﺔ‪ ،‬ﺇﻻ ﻣﻦ ﺃﺧﺬﻫﺎ ﺑﺤﻘﻬﺎ ﻭﺃﺩﻯ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻓﻴﻬﺎ( ﻣﺴﻠﻢ ‪4746‬‬ ‫‪16‬‬

‫ﺍﺳﺘﺜﺎﺭﺓ ﺍﻟﺪﻣﺎﻍ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬ ‫‪U‬‬ ‫‪ -‬ﺗﺆﻛﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺇﺛﺮﺍء ﺩﻣﺎﻍ ﺍﻟﻤﺘﻌﻠﻢ ﺑﺄﺳﺌﻠﺔ ﻭﺃﻧﺸﻄﺔ ﺗﺘﺤﺪﻯ ﺫﻛﺎءﻩ‬ ‫ﻭﺗﺤﻤﻠﻪ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﻋﺠﻠﺔ ﺩﻣﺎﻏﻪ ﻓﻲ ﻋﺎﻟﻢ ﺻﺮﺍﻉ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﺒﺮﻭﻓﻴﺴﻮﺭﺓ) ﻣﺎﺭﻳﺎﻥ ﺩﺍﻳﻤﻮﻧﺪ‬ ‫‪ (1999‬ﻓﻲ ﻛﺘﺎﺑﻬﺎ ﺷﺠﺮﺍﺕ ﺍﻟﻌﻘﻞ ﺍﻟﺴﺤﺮﻳﺔ\" ﺇﻥ ﺳﻤﻚ ﺍﻟﻘﺸﺮﺓ ﺍﻟﺨﺎﺭﺟﻴﺔ ﻟﻠﺪﻣﺎﻍ‪ ،‬ﻭﻋﺪﺩ‬ ‫ﺍﻟﺸﻌﻴﺮﺍﺕ ﻭﺍﻟﻨﻬﺎﻳﺎﺕ ﺍﻟﻌﺼﺒﻴﺔ ﻓﻴﻬﺎ ﺗﺰﺩﺍﺩ ﻋﻨﺪ ﺇﺛﺮﺍء ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﺍﻟﻘﺸﺮﺓ ﺍﻟﺪﻣﺎﻏﻴﺔ ﺗﻨﻜﻤﺶ‬ ‫ﻭﻳﻘﻞ ﺳﻤﻜﻬﺎ ﻓﻲ ﺍﻟﻤﻨﺎﻁﻖ ﺍﻟﻤﺴﺆﻭﻟﺔ ﻋﻦ ﺍﻟﺘﺤﺪﻱ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻣﻤﺎ ﻳﺠﻌﻠﻬﺎ ﻏﻴﺮ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺃﺩﺍء‬ ‫ﻣﻬﻤﺎﺕ ﻋﻘﻠﻴﺔ ﺫﺍﺕ ﻣﺴﺘﻮﻯ ﻋﺎﻝ‪ ،‬ﻭﺇﻥ ﺳﻤﻚ ﺍﻟﻘﺸﺮﺓ ﺍﻟﺪﻣﺎﻏﻴﺔ ﻳﻤﻜﻦ ﺃﻥ ﻳﺰﻳﺪ ﺑﻨﺴﺒﺔ ‪%25‬‬ ‫ﺑﺈﺗﺒﺎﻉ ﺑﺮﺍﻣﺞ ﺇﺛﺮﺍء ﻣﻨﺎﺳﺒﺔ\"‬ ‫‪ -‬ﻓﺎﻹﺛﺮﺍء ﻳﺸﻴﺮ ﺇﻟﻰ ﺗﻮﻓﻴﺮ ﺃﻧﺸﻄﺔ ﺗﺘﻄﻠﺐ ﺍﺳﺘﺨﺪﺍﻡ ﻗﺪﺭﺍﺕ ﻋﻘﻠﻴﺔ ﻋﻠﻴﺎ‪ ،‬ﻫﺬﻩ ﺍﻷﻧﺸﻄﺔ ﺗﺘﺤﺪﻯ‬ ‫ﻭﺗﺴﺘﺜﻴﺮ ﺍﻟﺪﻣﺎﻍ ﻭﺗﻜﺴﺐ ﺍﻟﻄﺎﻟﺐ ﺧﺒﺮﺍﺕ ﻭﻣﻬﺎﺭﺍﺕ ﺟﺪﻳﺪﺓ ﺗﺆﺩﻱ ﺇﻟﻰ ﺗﻐﻴﺮ ﺩﺍﺋﻢ ﻓﻲ ﺗﺮﻛﻴﺒﺔ‬ ‫ﻭﻫﻴﻜﻠﺔ ﺩﻣﺎﻏﻪ‪ ،‬ﻷﻥ ﺍﻟﺪﻣﺎﻍ ﻳﻨﻤﻮ ﻭﻳﺘﺸﻌﺐ ﺃﻛﺜﺮ ﺇﺫﺍ ﻣﺎ ﺗﻢ ﺗﺤﺪﻳﻪ ﻷﻥ ﻫﺬﺍ ﻳﻮﻟﺪ ﻁﺎﻗﺔ ﻛﻬﺮﺑﺎﺋﻴﺔ‬ ‫ﻓﻴﻪ‪.‬‬ ‫‪ -‬ﻭﺍﻟﻨﺎﻅﺮ ﻓﻲ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻳﺠﺪ ﻟﺪﻯ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻫﺘﻤﺎﻣﺎً ﻭﺍﺿﺤﺎً ﺑﺎﺳﺘﺜﺎﺭﺓ ﺃﺩﻣﻐﺔ‬ ‫ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻛﻲ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪:‬‬ ‫‪ -1‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﺒﻲ )ﺹ( ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﻦ ﺍﻟﺸﺠﺮ ﺷﺠﺮﺓ ﻻ ﻳﺴﻘﻂ ﻭﺭﻗﻬﺎ‪ ،‬ﻭﺇﻧﻬﺎ ﻣﺜﻞ‬ ‫ﺍﻟﻤﺴﻠﻢ‪ ،‬ﺣﺪﺛﻮﻧﻲ ﻣﺎ ﻫﻲ؟؟ ﻗﺎﻝ‪ :‬ﻓﻮﻗﻊ ﺍﻟﻨﺎﺱ ﻓﻲ ﺷﺠﺮ ﺍﻟﺒﻮﺍﺩﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻮﻗﻊ ﻓﻲ ﻧﻔﺴﻲ ﺃﻧﻬﺎ‬ ‫ﺍﻟﻨﺨﻠﺔ ﻓﺎﺳﺘﺤﻴﻴﺖ‪ ،‬ﺛﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺎ ﻫﻲ ﻳﺎ ﺭﺳﻮﻝ ﷲ؟؟ ﻗﺎﻝ‪ :‬ﻫﻲ ﺍﻟﻨﺨﻠﺔ‪ /‬ﻣﺴﻠﻢ ‪. 2811‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ)‪...‬ﻭ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪ :‬ﺍﻣﺘﺤﺎﻥ ﺍﻟﻌﺎﻟﻢ ﺃﺫﻫﺎﻥ ﺍﻟﻄﻠﺒﺔ ﺑﻤﺎ ﻳﺨﻔﻲ ﻣﻊ ﺑﻴﺎﻥ‬ ‫ﻟﻬﻢ ﺇﻥ ﻟﻢ ﻳﻔﻬﻤﻮﻩ ‪ ...‬ﺛﻢ ﺑﻴﻦ ﺃﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﻴﻦ ﺍﻟﺸﺠﺮﺓ ﻭﺑﻴﻦ ﺍﻟﻤﺴﻠﻢ ﻭﺳﺮ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﺒﻲ ﻟﻬﺬﺍ‬ ‫ﺍﻟﺘﺸﺒﻴﻪ ﻓﻘﺎﻝ\"‪ .....‬ﻭﺑﺮﻛﺔ ﺍﻟﻨﺨﻠﺔ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺟﻤﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻓﻤﻦ ﺣﻴﻦ ﺗﻄﻠﻊ ﺇﻟﻰ ﺃﻥ ﺗﻴﺒﺲ‬ ‫ﺗﺆﻛﻞ ﺃﻧﻮﺍﻋﺎً‪ ،‬ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﻣﻨﺘﻔﻊ ﺑﺠﻤﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﺣﺘﻰ ﺍﻟﻨﻮﻯ ﻓﻲ ﻋﻠﻒ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﺍﻟﻠﻴﻒ ﻓﻲ‬ ‫ﺍﻟﺤﺒﺎﻝ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳﺨﻔﻰ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﺮﻛﺔ ﺍﻟﻤﺴﻠﻢ ﻋﺎﻣﺔ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻧﻔﻌﻪ ﻣﺴﺘﻤﺮ‬ ‫ﻟﻪ ﻭﻟﻐﻴﺮﻩ ﺣﺘﻰ ﺑﻌﺪ ﻣﻤﺎﺗﻪ(‪.‬‬ ‫‪ -2‬ﻭﻋﻨﻪ ﻛﺬﻟﻚ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻓﻲ ﺧﻄﺒﺘﻪ ﻓﻲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ \":‬ﺃﺗﺪﺭﻭﻥ ﺃﻱ ﻳﻮﻡ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻮﻡ ﺣﺮﺍﻡ‪ ،‬ﺃﻓﺘﺪﺭﻭﻥ ﺃﻱ ﺑﻠﺪ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ‪ :‬ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪،‬‬ ‫‪17‬‬

‫ﻗﺎﻝ‪ :‬ﺷﻬﺮ ﺣﺮﺍﻡ‪ ،‬ﻓﺈﻥ ﷲ ﺣﺮﻡ ﻋﻠﻴﻜﻢ ﺩﻣﺎءﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ ﻓﻲ‬ ‫ﺷﻬﺮﻛﻢ ﻫﺬﺍ ﻓﻲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ\" ﺍﻟﺒﺨﺎﺭﻱ ‪6042.‬‬ ‫‪ -3‬ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺃﺧﺒﺮﻭﻧﻲ ﺑﺄﻋﻈﻢ ﺍﻟﺨﻠﻖ ﻣﻨﺰﻟﺔ ﻋﻨﺪ ﷲ؟‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻤﻼﺋﻜﺔ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻳﻤﻨﻌﻬﻢ ﻣﻊ ﻗﺮﺑﻬﻢ ﻣﻦ ﺭﺑﻬﻢ؟‪ ،‬ﺑﻞ ﻏﻴﺮﻫﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺍﻷﻧﺒﻴﺎء‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ‬ ‫ﻳﻤﻨﻌﻬﻢ ﻭﺍﻟﻮﺣﻲ ﻳﻨﺰﻝ ﻋﻠﻴﻬﻢ؟‪ ،‬ﺑﻞ ﻏﻴﺮﻫﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺄﺧﺒﺮﻧﺎ ﻳﺎ ﺭﺳﻮﻝ ﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻮﻡ ﻳﺄﺗﻮﻥ ﺑﻌﺪﻛﻢ‬ ‫ﻳﺆﻣﻨﻮﻥ ﺑﻲ ﻭﻟﻢ ﻳﺮﻭﻧﻲ‪ ،‬ﻭﻳﺠﺪﻭﻥ ﺍﻟﻮﺭﻕ ﺍﻟﻤﻌﻠﻖ ﻓﻴﺆﻣﻨﻮﻥ ﺑﻪ‪ ،‬ﺃﻭﻟﺌﻚ ﺃﻋﻈﻢ ﺍﻟﺨﻠﻖ ﻣﻨﺰﻟﺔ‪،‬‬ ‫ﻭﺃﻭﻟﺌﻚ ﺃﻋﻈﻢ ﺍﻟﺨﻠﻖ ﺇﻳﻤﺎﻧﺎً ﻋﻨﺪ ﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ‪413./1‬‬ ‫‪ -4‬ﻭﻋﻨﺪ ﺭﻏﺒﺘﻪ ﻓﻲ ﺗﻐﻴﻴﺮ ﺍﻟﻤﻔﺎﻫﻴﻢ ﻭﺑﺚ ﺍﻟﻘﻴﻢ ﺍﻹﻳﻤﺎﻧﻴﺔ ﻳﻠﺠﺄ ﺇﻟﻰ ﺍﺳﺘﺜﺎﺭﺓ ﺍﻷﺫﻫﺎﻥ ﻣﻦ ﺧﻼﻝ‬ ‫ﺍﻟﺴﺆﺍﻝ‪ :،‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ )ﺹ(‪ \":‬ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﺍﻟﻤﻔﻠﺲ؟؟ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻤﻔﻠﺲ ﻓﻴﻨﺎ‬ ‫ﻣﻦ ﻻ ﺩﺭﻫﻢ ﻟﻪ ﻭﻻ ﻣﺘﺎﻉ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻤﻔﻠﺲ ﻣﻦ ﺃﻣﺘﻲ ﻳﺄﺗﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺼﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺯﻛﺎﺓ‪،‬‬ ‫ﻭﻳﺄﺗﻲ ﻭﻗﺪ ﺷﺘﻢ ﻫﺬﺍ‪ ،‬ﻭﻗﺬﻑ ﻫﺬﺍ‪ ،‬ﻭﺃﻛﻞ ﻣﺎﻝ ﻫﺬﺍ‪ ،‬ﻭﺳﻔﻚ ﺩﻡ ﻫﺬﺍ‪ ،‬ﻭﺿﺮﺏ ﻫﺬﺍ ‪ ،‬ﻓﻴﻌﻄﻲ ﻫﺬﺍ‬ ‫ﻣﻦ ﺣﺴﻨﺎﺗﻪ ﻭﻫﺬﺍ ﻣﻦ ﺣﺴﻨﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﻓﻨﻴﺖ ﺣﺴﻨﺎﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﻘﻀﻲ ﻣﺎ ﻋﻠﻴﻪ ﺃﺧﺬ ﻣﻦ ﺧﻄﺎﻳﺎﻫﻢ‬ ‫ﻓﻄﺮﺣﺖ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﻁﺮﺡ ﻓﻲ ﺍﻟﻨﺎﺭ\"‪ /‬ﻣﺴﻠﻢ ‪258.‬‬ ‫‪ -5‬ﻁﺮﺣﻪ ﺍﻟﺴﺆﺍﻝ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ‪ :‬ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺃﻥ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻗﺎﻝ‪ :‬ﻳﺎ ﻣﻌﺎﺫ! ﺃﺗﺪﺭﻱ‬ ‫ﻣﺎ ﺣﻖ ﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ؟ ﻗﺎﻝ‪ :‬ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﷲ ﻻ ﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎً‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻘﻬﻢ ﻋﻠﻴﻪ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ؟؟ ﻓﻘﺎﻝ ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻻ ﻳﻌﺬﺑﻬﻢ( ﻣﺴﻠﻢ ‪.30‬‬ ‫‪18‬‬

‫ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺃﺳﺌﻠﺔ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ‬ ‫‪U‬‬ ‫‪ -‬ﺍﻟﺴﺆﺍﻝ ﺭﻛﻦ ﺭﻛﻴﻦ ﻭﺃﺱ ﻣﺘﻴﻦ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻗﻮﻯ ﺃﺩﻭﺍﺕ‬ ‫ﺍﻟﺘﻮﺍﺻﻞ ﺑﻴﻦ ﺍﻟﻤﻌﻠﻢ ﻭﺍﻟﻤﺘﻌﻠﻢ ﻭﻻ ﻳﺘﺼﻮﺭ ﺗﻌﻠﻴﻢ ﻓﺎﻋﻞ ﻻ ﻳﺘﺨﻠﻠﻪ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻔﺎﻋﻞ ﺍﻟﻤﺜﻴﺮ ﻟﻠﻌﻘﻮﻝ‬ ‫ﻭﺍﻟﻤﺒﺪﺩ ﻟﻠﺨﻤﻮﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺑﻦ ﺷﻬﺎﺏ‪ \":‬ﺍﻟﻌﻠﻢ ﺧﺰﺍﺋﻦ‪ ،‬ﻭﺗﻔﺘﺤﻬﺎ ﺍﻷﺳﺌﻠﺔ‪ .‬ﻭﻓﻲ ﺣﺪﻳﺚ ﺍﻹﺳﺮﺍء‬ ‫ﺍﻟﻤﺸﻬﻮﺭ ﺃﻥ ﺭﺳﻮﻝ ﷲ)ﺹ( ﻛﺎﻥ ﻳﺴﺄﻝ ﺟﺒﺮﻳﻞ ﻋﻤﺎ ﻳﺮﺍﻩ ﻣﻦ ﻋﺠﺎﺋﺐ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﻻﺑﻦ ﻋﺒﺎﺱ‪:‬‬ ‫ﺑﻢ ﻧﻠﺖ ﺍﻟﻌﻠﻢ؟ ﻗﺎﻝ‪ :‬ﺑﻠﺴﺎﻥ ﺳﺆﻭﻝ ﻭﻗﻠﺐ ﻋﻘﻮﻝ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﻟﻴﺲ ﺍﻟﻌﻤﻰ ﻁﻮﻝ ﺍﻟﺴﺆﺍﻝ ﻭ ﺇﻧﻤﺎ‬ ‫ﺩﻭﺍﻡ ﺍﻟﻌﻤﻰ ﻁﻮﻝ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﺍﻟﺠﻬﻞ‬ ‫ﻓﻜﻦ ﺳﺎﺋﻼ ﻋﻤﺎ ﻋﻨﺎﻙ ﻓﺈﻧﻤﺎ‬ ‫ﺩﻋﻴﺖ ﺃﺧﺎ ﻋﻘﻞ ﻟﺘﻌﻤﻞ ﺑﺎﻟﻌﻘﻞ‪.‬‬ ‫‪ -‬ﻭﺍﻟﺒﺎﺣﺚ ﻓﻲ ﺳﻴﺮﺓ ﺍﻟﻤﺮﺑﻲ ﺍﻷﻋﻈﻢ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻳﺠﺪﻩ ﻗﺪ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺴﺆﺍﻝ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ‬ ‫ﺃﻣﺎﻡ ﻛﻞ ﺑﺎﺣﺚ ﻋﻦ ﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﺳﻮﺍء ﺃﻛﺎﻥ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ﺃﻡ ﻣﻦ ﺧﺼﻮﻣﻪ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﻴﺮﺓ‬ ‫ﺯﺍﺧﺮﺓ ﺑﺄﻋﺪﺍﺩ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﻲ ﻁﺮﺣﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎ ﺿﺎﻕ ﺑﻬﺎ ﺫﺭﻋﺎً ﺃﻭ ﺃﺑﺪﻯ ﺍﻧﺰﻋﺎﺟﺎ‪،‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪:‬‬ ‫‪ -1‬ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺛﻮﺑﺎﻥ ﻗﺎﻝ\" ﻛﻨﺖ ﻗﺎﺋﻤﺎً ﻋﻨﺪ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻓﺠﺎء ﺣﺒﺮ ﻣﻦ ﺃﺣﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﻣﺤﻤﺪ‪ ،‬ﻓﺪﻓﻌﺘﻪ ﺩﻓﻌﺔ ﻛﺎﺩ ﻳﺼﺮﻉ ﻣﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻢ ﺗﺪﻓﻌﻨﻲ؟ ﻓﻘﻠﺖ‪ :‬ﺃﻻ ﺗﻘﻮﻝ‬ ‫ﻳﺎ ﺭﺳﻮﻝ ﷲ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻤﺎ ﺃﺩﻋﻮﻩ ﺑﺎﺳﻤﻪ ﺍﻟﺬﻱ ﺳﻤﺎﻩ ﺑﻪ ﺃﻫﻠﻪ‪ ،‬ﻓﻘﺎﻝ )ﺹ(‪ :‬ﺇﻥ ﺍﺳﻤﻲ ﻣﺤﻤﺪ ﺍﻟﺬﻱ‬ ‫ﺳﻤﺎﻧﻲ ﺑﻪ ﺃﻫﻠﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩﻱ‪ :‬ﺟﺌﺖ ﺃﺳﺄﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻳﻨﻔﻌﻚ ﺷﻲء ﺇﻥ ﺣﺪﺛﺘﻚ؟؟ ﻓﻘﺎﻝ‪ :‬ﺃﺳﻤﻊ‬ ‫ﺑﺄﺫﻧﻲ‪ ،‬ﻓﻨﻜﺖ ﺍﻟﻨﺒﻲ ﺑﻌﻮﺩ ﻣﻌﻪ ﻓﻘﺎﻝ‪ :‬ﺳﻞ \" ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩﻱ ‪ :‬ﺃﻳﻦ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺗﺒﺪﻝ ﺍﻷﺭﺽ‬ ‫ﻏﻴﺮ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ \":‬ﻫﻢ ﻓﻲ ﺍﻟﻈﻠﻤﺔ ﺩﻭﻥ ﺍﻟﺠﺴﺮ‬ ‫\" ﻗﺎﻝ ‪ :‬ﻓﻤﻦ ﺃﻭﻝ ﺍﻟﻨﺎﺱ ﺇﺟﺎﺯﺓ ؟ ﻗﺎﻝ ‪ \" :‬ﻓﻘﺮﺍء ﺍﻟﻤﻬﺎﺟﺮﻳﻦ \" ﻗﺎﻝ ﺍﻟﻴﻬﻮﺩﻱ ‪ :‬ﻓﻤﺎ ﺗﺤﻔﺘﻬﻢ ﺣﻴﻦ‬ ‫ﻳﺪﺧﻠﻮﻥ ﺍﻟﺠﻨﺔ ؟ ﻗﺎﻝ \" ﺯﻳﺎﺩﺓ ﻛﺒﺪ ﺍﻟﻨﻮﻥ \" ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﻏﺬﺍﺅﻫﻢ ﻋﻠﻰ ﺇﺛﺮﻫﺎ ؟ ﻗﺎﻝ ‪ \" :‬ﻳﻨﺤﺮ ﻟﻬﻢ‬ ‫ﺛﻮﺭ ﺍﻟﺠﻨﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﺃﻁﺮﺍﻓﻬﺎ \" ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﺷﺮﺍﺑﻬﻢ ﻋﻠﻴﻪ ؟ ﻗﺎﻝ‪ \" :‬ﻣﻦ ﻋﻴﻦ ﻓﻴﻬﺎ ﺗﺴﻤﻰ‬ ‫ﺳﻠﺴﺒﻴﻼ \" ﻗﺎﻝ ‪ :‬ﺻﺪﻗﺖ ‪ .‬ﻗﺎﻝ ‪ :‬ﻭﺟﺌﺖ ﺃﺳﺄﻟﻚ ﻋﻦ ﺷﻲء ﻻ ﻳﻌﻠﻤﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭﺽ ‪ .‬ﺇﻻ‬ ‫ﻧﺒﻲ ﺃﻭ ﺭﺟﻞ ﺃﻭ ﺭﺟﻼﻥ ‪ .‬ﻗﺎﻝ ‪ \" :‬ﻳﻨﻔﻌﻚ ﺇﻥ ﺣﺪﺛﺘﻚ ؟ \" ﻗﺎﻝ ‪ :‬ﺃﺳﻤﻊ ﺑﺄﺫﻧﻲ ‪ .‬ﻗﺎﻝ ‪ :‬ﺟﺌﺖ ﺃﺳﺄﻟﻚ‬ ‫‪19‬‬

‫ﻋﻦ ﺍﻟﻮﻟﺪ ؟ ﻗﺎﻝ‪ \" :‬ﻣﺎء ﺍﻟﺮﺟﻞ ﺃﺑﻴﺾ ﻭﻣﺎء ﺍﻟﻤﺮﺃﺓ ﺃﺻﻔﺮ ‪ .‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺎ ‪ ،‬ﻓﻌﻼ ﻣﻨﻲ ﺍﻟﺮﺟﻞ ﻣﻨﻲ‬ ‫ﺍﻟﻤﺮﺃﺓ ‪ ،‬ﺃﺫﻛﺮﺍ ﺑﺈﺫﻥ ﷲ ‪ .‬ﻭﺇﺫﺍ ﻋﻼ ﻣﻨﻲ ﺍﻟﻤﺮﺃﺓ ﻣﻨﻲ ﺍﻟﺮﺟﻞ ‪ ،‬ﺁﻧﺜﺎ ﺑﺈﺫﻥ ﷲ \" ﻗﺎﻝ ﺍﻟﻴﻬﻮﺩﻱ ‪ :‬ﻟﻘﺪ‬ ‫ﺻﺪﻗﺖ ‪ .‬ﻭﺇﻧﻚ ﻟﻨﺒﻲ ‪ .‬ﺛﻢ ﺍﻧﺼﺮﻑ ﻓﺬﻫﺐ ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ \" :‬ﻟﻘﺪ ﺳﺄﻟﻨﻲ‬ ‫ﻫﺬﺍ ﻋﻦ ﺍﻟﺬﻱ ﺳﺄﻟﻨﻲ ﻋﻨﻪ ‪ .‬ﻭﻣﺎ ﻟﻲ ﻋﻠﻢ ﺑﺸﻲء ﻣﻨﻪ ‪ .‬ﺣﺘﻰ ﺃﺗﺎﻧﻲ ﷲ ﺑﻪ \"‪.‬‬ ‫‪ -2‬ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔ ﻭﻓﻦ ﺍﻟﺴﺆﺍﻝ‪ :‬ﻟﻘﺪ ﻛﺎﻧﺖ ﺭﺿﻲ ﷲ ﻋﻨﻬﺎ ﻻ ﺗﺴﻤﻊ ﺷﻴﺌﺎً ﻻ ﺗﻌﺮﻓﻪ ﺇﻻ‬ ‫ﺭﺍﺟﻌﺖ ﻓﻴﻪ ﺣﺘﻰ ﺗﻌﺮﻓﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺒﻲ )ﺹ( ﻗﺎﻝ‪ :‬ﻣﻦ ﺣﻮﺳﺐ ﻋﺬﺏ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﺃﻭﻟﻴﺲ ﻳﻘﻮﻝ ﷲ‬ ‫ﻓﺴﻮﻑ ﻳﺤﺎﺳﺐ ﺣﺴﺎﺑﺎً ﻳﺴﻴﺮﺍً؟؟ ﻗﺎﻝ‪ :‬ﺇﻧﻤﺎ ﺫﻟﻚ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﻧﻮﻗﺶ ﺍﻟﺤﺴﺎﺏ ﻫﻠﻚ\"‬ ‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﻩ ﻣﺮﺍﺟﻌﺔ ﻋﻠﻤﻴﺔ ﺑﻴﻦ ﺍﻟﺘﻠﻤﻴﺬ ﻭﻣﻌﻠﻤﻪ ﺗﻈﻬﺮ ﺣﺮﺹ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﺍﻟﻤﺴﺘﻨﻴﺮ‬ ‫ﻟﻤﺎ ﺗﺴﻤﻊ ﻭﻋﺪﻡ ﺍﻛﺘﻔﺎﺋﻬﺎ ﺑﻤﺠﺮﺩ ﺣﻔﻆ ﺍﻟﻤﻌﻠﻮﻣﺔ‪ ،‬ﺇﺫ ﻟﻤﺎ ﻭﻗﻊ ﺍﻹﺷﻜﺎﻝ ﻓﻲ ﺫﻫﻨﻬﺎ ﺑﺎﺩﺭﺕ ﺇﻟﻰ‬ ‫ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻫﺬﺍ ﺩﺃﺏ ﺍﻟﻌﻘﻼء ﻭﺳﻤﺖ ﺍﻟﻔﻀﻼء‪.‬‬ ‫‪ -3‬ﻟﻔﺖ ﻧﻈﺮ ﺍﻟﺴﺎﺋﻞ ﺇﻟﻰ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻤﺘﺼﻠﺔ ﺑﺴﺆﺍﻟﻪ ﺇﺛﺮﺍء ﻟﻠﺴﺆﺍﻝ ﻭﺗﻌﻤﻴﻘﺎً ﻟﻪ‪ :‬ﻋﻦ ﺃﻧﺲ‬ ‫ﺃﻥ ﺭﺟﻼً ﺳﺄﻝ ﺍﻟﻨﺒﻲ )ﺹ( ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﻓﻘﺎﻝ‪ :‬ﻣﺘﻰ ﺍﻟﺴﺎﻋﺔ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻋﺪﺩﺕ ﻟﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻓﻜﺄﻥ‬ ‫ﺍﻟﺮﺟﻞ ﺍﺳﺘﻜﺎﻥ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﻣﺎ ﺃﻋﺪﺩﺕ ﻟﻬﺎ ﻛﺒﻴﺮ ﺻﻼﺓ ﻭﻻ ﺻﻴﺎﻡ ﻭﻻ ﺻﺪﻗﺔ ﻭﻟﻜﻨﻲ‬ ‫ﺃﺣﺐ ﷲ ﻭﺭﺳﻮﻟﻪ‪ )،‬ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﻣﻊ ﻣﻦ ﺃﺣﺒﺒﺖ(‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪ -4‬ﻋﺪﻭﻟﻪ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻷﺻﻠﻲ ﺗﻌﻤﻴﻤﺎً ﻟﻠﻔﺎﺋﺪﺓ ﻭﺇﺛﺮﺍ ًء ﻟﻠﻤﻔﻬﻮﻡ‪ :‬ﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﻗﺎﻝ‪ :‬ﺟﺎء ﺭﺟﻞ‬ ‫ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﻟﻠﻤﻐﻨﻢ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﻟﻠﺬﻛﺮ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﻟﻴﺮﻯ ﻣﻜﺎﻧﻪ ﻓﻤﻦ ﻓﻲ‬ ‫ﺳﺒﻴﻞ ﷲ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﻓﻲ ﺳﺒﻴﻞ ﷲ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪ -5‬ﺻﺒﺮﻩ ﻋﻠﻰ ﻏﻠﻈﺔ ﺍﻟﺴﺎﺋﻞ ﻭﺗﺸﺪﺩﻩ‪ :‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪ :‬ﺑﻴﻨﻤﺎ ﻧﺤﻦ ﺟﻠﻮﺱ ﻋﻨﺪ‬ ‫ﺍﻟﻨﺒﻲ)ﺹ( ﺩﺧﻞ ﺭﺟﻞ ﻋﻠﻰ ﺟﻤﻞ ﻓﺄﻧﺎﺧﻪ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺛﻢ ﻋﻘﻠﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺃﻳﻜﻢ ﻣﺤﻤﺪ؟؟ ﻭﺍﻟﻨﺒﻲ‬ ‫ﻣﺘﻜﺊ ﺑﻴﻦ ﻅﻬﺮﺍﻧﻴﻬﻢ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻷﺑﻴﺾ ﺍﻟﻤﺘﻜﺊ ﻓﻘﺎﻝ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ؟ ﻓﻘﺎﻝ‪ :‬ﻗﺪ‬ ‫ﺃﺟﺒﺘﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺇﻧﻲ ﺳﺎﺋﻠﻚ ﻓﻤﺸﺪﺩ ﻋﻠﻴﻚ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻓﻼ ﺗﺠﺪ ﻋﻠﻲ ﻓﻲ ﻧﻔﺴﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺳﻞ‬ ‫ﻋﻤﺎ ﺑﺪﺍ ﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺄﻟﻚ ﺑﺮﺑﻚ ﻭﺭﺏ ﻣﻦ ﻗﺒﻠﻚ ﺁہﻠﻟ ﺃﺭﺳﻠﻚ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ؟؟ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻧﻌﻢ‪،‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﻙ ﺑﺎہﻠﻟ ﺁہﻠﻟ ﺃﻣﺮﻙ ﺃﻥ ﻧﺼﻠﻲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻓﻲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ؟؟ ﻗﺎﻝ ‪ :‬ﺍﻟﻠﻬﻢ ﻧﻌﻢ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻙ ﺑﺎہﻠﻟ ﺁہﻠﻟ ﺃﻣﺮﻙ ﺃﻥ ﻧﺼﻮﻡ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﻣﻦ ﺍﻟﺴﻨﺔ؟؟ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺸﺪﻙ ﺑﺎہﻠﻟ‬ ‫ﻠﻟ ﺃﻣﺮﻙ ﺃﻥ ﺗﺄﺧﺬ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻨﺎ ﻓﺘﻘﺴﻤﻬﺎ ﻋﻠﻰ ﻓﻘﺮﺍﺋﻨﺎ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪،‬‬ ‫‪20‬‬

‫ﺁﻣﻨﺖ ﺑﻤﺎ ﺟﺌﺖ ﺑﻪ‪ ،‬ﻭﺃﻧﺎ ﺭﺳﻮﻝ ﻣﻦ ﻭﺭﺍﺋﻲ ﻣﻦ ﻗﻮﻣﻲ ‪ ،‬ﻭﺃﻧﺎ ﺿﻤﺎﻡ ﻣﻦ ﺛﻌﻠﺒﺔ ﺃﺧﻮ ﺑﻨﻲ ﺳﻌﺪ ﺑﻦ‬ ‫ﺑﻜﺮ( ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﺭﻭﻯ ﺷﺪﺍﺩ ﺑﻦ ﺃﻭﺱ ﻗﺎﻝ‪ :‬ﺃﻗﺒﻞ ﺭﺟﻞ ﻣﻦ ﺑﻨﻲ ﻋﺎﻣﺮ ﺷﻴﺦ ﻛﺒﻴﺮ ﻳﺘﻮﻛﺄ ﻋﻠﻰ ﻋﺼﺎﻩ‪ ،‬ﺣﺘﻰ ﻣﺜﻞ‬ ‫ﺑﻴﻦ ﻳﺪﻱ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﺤﻤﺪ ﺇﻧﻚ ﺗﻔﻮﻩ ﺑﺄﻣﺮ ﻋﻈﻴﻢ ﻭﺗﺰﻋﻢ ﺃﻧﻚ ﺭﺳﻮﻝ ﷲ‪ ،‬ﺃﺭﺳﻠﺖ‬ ‫ﻛﻤﺎ ﺃﺭﺳﻞ ﻣﻮﺳﻰ ﺑﻦ ﻋﻤﺮﺍﻥ‪ ،‬ﻭﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ‪ ،‬ﻭﺍﻟﻨﺒﻴﻮﻥ ﻣﻦ ﻗﺒﻠﻬﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻧﺖ ﺭﺟﻞ ﻣﻦ‬ ‫ﺍﻟﻌﺮﺏ ﻣﻤﻦ ﻳﻌﺒﺪ ﻫﺬﻩ ﺍﻟﺤﺠﺎﺭﺓ ﻭﺍﻟﺘﻤﺎﺛﻴﻞ ﻓﻤﺎ ﻟﻚ ﻭﺍﻟﻨﺒﻮﺓ؟؟ ﻭﺇﻧﻤﺎ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺑﻴﺘﻴﻦ‪ :‬ﻣﻦ ﺑﻴﺖ‬ ‫ﺧﻼﻓﺔ‪ ،‬ﻭﺑﻴﺖ ﻧﺒﻮﺓ‪ ،‬ﻭﻟﺴﺖ ﻣﻦ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﻟﻜﻞ ﻗﻮﻝ ﺣﻘﻴﻘﺔ ﻭﻟﻜﻞ ﺑﺪﻭ ﺷﺄﻥ ﻓﺤﺪﺛﻨﻲ‬ ‫ﺑﺤﻘﻴﻘﺔ ﻗﻮﻟﻚ‪........‬‬ ‫ﻭﻳﺴﺘﻤﻊ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻬﺬﺍ ﺍﻟﺴﺎﺋﻞ ﺍﻟﻤﺸﻜﻚ ﻓﻲ ﻧﺒﻮﺗﻪ ﺑﺄﺩﺑﻪ ﺍﻟﺠﻢ ﺍﻟﻤﻌﻬﻮﺩ ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﻟﻸﻣﺮ ﺍﻟﺬﻱ‬ ‫ﺳﺄﻟﺘﻨﻲ ﻋﻨﻪ ﻗﺼﺼﺎً ﻭﻧﺒﺄ‪ ،‬ﻓﺎﺟﻠﺲ ﺣﺘﻰ ﺃﻧﺒﺌﻚ ﺑﺤﻘﻴﻘﺔ ﻗﻮﻟﻲ ﻭﺑﺪﻭ ﺷﺄﻧﻲ‪ .....‬ﻭﻳﺠﻠﺲ ﺍﻟﺮﺟﻞ‬ ‫ﻟﻴﻘﺺ ﻋﻠﻴﻪ ﺍﻟﻨﺒﻲ ﻗﺼﺘﻪ ﻣﻨﺬ ﺍﻗﺘﺮﺍﻥ ﻭﺍﻟﺪﻩ ﺑﻮﺍﻟﺪﺗﻪ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻌﺎﻣﺮﻱ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻤﻊ‪ :‬ﺃﺧﺒﺮﻧﻲ ﻳﺎ‬ ‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻣﺎﺫﺍ ﻳﺰﻳﺪ ﻓﻲ ﺍﻟﺸﺮ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺘﻤﺎﺩﻱ ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﻳﻨﻔﻊ ﺍﻟﺒﺮ ﺑﻌﺪ ﺍﻟﻔﺠﻮﺭ؟ ﻗﺎﻝ‪:‬‬ ‫)ﻧﻌﻢ ﺇﻥ ﺍﻟﺘﻮﺑﺔ ﺗﻐﺴﻞ ﺍﻟﺤﻮﺑﺔ ﻭﺍﻟﺤﺴﻨﺎﺕ ﻳﺬﻫﺒﻦ ﺍﻟﺴﻴﺌﺎﺕ(‪ .....‬ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﺃﺟﺎﺏ ﺍﻟﻌﺎﻣﺮﻱ‬ ‫ﻭﺃﻧﺎﺏ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ‪139./1‬‬ ‫‪ -6‬ﺇﻋﻄﺎﺅﻩ ﺍﻟﻔﺮﺻﺔ ﻟﻠﺘﻠﻤﻴﺬ ﻟﻄﺮﺡ ﺃﻛﺜﺮ ﻣﻦ ﺳﺆﺍﻝ‪ :‬ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ‬ ‫ﺍﻟﻨﺒﻲ)ﺹ( ﺃﻱ ﺍﻟﺬﻧﺐ ﺃﻋﻈﻢ ﻋﻨﺪ ﷲ؟ ﻗﺎﻝ‪ :‬ﺗﺠﻌﻞ ہﻠﻟ ﻧﺪ ًﺍ ﻭﻫﻮ ﺧﻠﻘﻚ‪ ،‬ﻗﻠﺖ‪ :‬ﺇﻥ ﺫﻟﻚ ﻟﻌﻈﻴﻢ‪،‬‬ ‫ﻗﻠﺖ‪ :‬ﺛﻢ ﺃﻱ؟ ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﻘﺘﻞ ﻭﻟﺪﻙ ﺗﺨﺎﻑ ﺃﻥ ﻳﻄﻌﻢ ﻣﻌﻚ‪ ،‬ﻗﻠﺖ‪ :‬ﺛﻢ ﺃﻱ؟ ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﺰﺍﻧﻲ ﺣﻠﻴﻠﺔ‬ ‫ﺟﺎﺭﻙ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪ -7‬ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﻧﻮﻉ ﻣﺨﺼﻮﺹ ﻣﻦ ﺍﻷﺳﺌﻠﺔ‪ :‬ﺣﺬﻳﻔﺔ ﻣﻦ ﺍﻟﻴﻤﺎﻥ ﻫﻮ ﺻﺎﺣﺐ ﺳﺮ ﺍﻟﺮﺳﻮﻝ)ﺹ(‬ ‫ﻭﻛﺎﻥ ﻳﻄﺮﺡ ﻧﻮﻋﺎً ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﻻ ﻳﻄﺮﺣﻬﺎ ﻏﻴﺮﻩ‪ ،‬ﻓﻴﺠﻴﺒﻪ ﻋﻨﻬﺎ ﺑﻜﻞ ﺳﺮﻭﺭ ﻣﺮﺣﺒﺎً ﺩﻭﻥ ﺃﻥ‬ ‫ﻳﺘﺬﻣﺮ ﺃﻭ ﻳﻀﻴﻖ ﺻﺪﺭﻩ ﺑﻬﺎ‪ :‬ﻳﻘﻮﻝ ﺣﺬﻳﻔﺔ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺴﺄﻟﻮﻥ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻋﻦ ﺍﻟﺨﻴﺮ‬ ‫ﻭﻛﻨﺖ ﺃﺳﺄﻟﻪ ﻋﻦ ﺍﻟﺸﺮ ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﺪﺭﻛﻨﻲ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺇﻧﺎ ﻛﻨﺎ ﻓﻲ ﺟﺎﻫﻠﻴﺔ ﻭﺷﺮ ﻓﺠﺎءﻧﺎ‬ ‫ﷲ ﺑﻬﺬﺍ ﺍﻟﺨﻴﺮ‪ ،‬ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺨﻴﺮ ﻡﻥ ﺷﺮ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻭﻓﻴﻪ ﺩﺧﻦ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺩﺧﻨﻪ؟ ﻗﺎﻝ‪ :‬ﻗﻮﻡ‬ ‫ﻳﻬﺪﻭﻥ ﺑﻐﻴﺮ ﻫﺪﻳﻲ‪ -‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻳﺴﺘﻨﻮﻥ ﺑﻐﻴﺮ ﺳﻨﺘﻲ‪ ،‬ﺗﻌﺮﻑ ﻣﻨﻬﻢ ﻭﺗﻨﻜﺮ ﻗﻠﺖ‪ :‬ﻓﻬﻞ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺍﻟﺨﻴﺮ ﻣﻦ ﺷﺮ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺩﻋﺎﺓ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺟﻬﻨﻢ ﻣﻦ ﺃﺟﺎﺑﻬﻢ ﺇﻟﻴﻬﺎ ﻗﺬﻓﻮﻩ ﻓﻴﻬﺎ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ‬ ‫‪21‬‬

‫ﷲ ﺻﻔﻬﻢ ﻟﻨﺎ‪ :‬ﻗﺎﻝ‪ :‬ﻫﻢ ﻣﻦ ﺟﻠﺪﺗﻨﺎ ﻭﻳﺘﻜﻠﻤﻮﻥ ﺑﺄﻟﺴﻨﺘﻨﺎ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﻤﺎ ﺗﺄﻣﺮﻧﻲ ﺇﻥ ﺃﺩﺭﻛﻨﻲ ﺫﻟﻚ؟ ﻗﺎﻝ‪:‬‬ ‫ﺗﻠﺰﻡ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺇﻣﺎﻣﻬﻢ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺟﻤﺎﻋﺔ ﻭﻻ ﺇﻣﺎﻡ؟ ﻗﺎﻝ‪ :‬ﻓﺎﻋﺘﺰﻝ ﺗﻠﻚ‬ ‫ﺍﻟﻔﺮﻕ ﻛﻠﻬﺎ ﻭﻟﻮ ﺃﻥ ﺗﻌﺾ ﺑﺄﺻﻞ ﺷﺠﺮﺓ ﺣﺘﻰ ﻳﺪﺭﻛﻚ ﺍﻟﻤﻮﺕ ﻭﺃﻧﺖ ﻋﻠﻰ ﺫﻟﻚ‪ /‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪22‬‬

‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﻣﺜﻠﺔ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻟﺘﻘﺮﻳﺐ ﺍﻟﺤﻘﺎﺋﻖ ﺇﻟﻰ ﺍﻷﺫﻫﺎﻥ‬ ‫‪U‬‬ ‫‪ -‬ﺣﻔﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺑﺎﻷﻣﺜﺎﻝ ﺍﻟﺤﺴﻴﺔ ﻭﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﺍﻟﺠﻠﻴﺔ ﺍﻟﻬﺎﺩﻓﺔ ﺇﻟﻰ ﺗﻘﺮﻳﺐ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺬﻫﻨﻴﺔ‬ ‫ﺍﻟﻤﺠﺮﺩﺓ ﺇﻟﻰ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﺍﺗﺨﺬﻭﺍ ﻣﻦ ﺩﻭﻥ ﷲ ﺃﻭﻟﻴﺎء ﻛﻤﺜﻞ‬ ‫ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﺗﺨﺬﺕ ﺑﻴﺘﺎً ﻭﺇﻥ ﺃﻭﻫﻦ ﺍﻟﺒﻴﻮﺕ ﻟﺒﻴﺖ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ( ‪ 41‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.‬‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﺗﻮﺿﺢ ﺣﻘﻴﻘﺔ ﻋﺪﻡ ﺟﺪﻭﻯ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﻟﻢ ﻳﻘﺘﺮﻥ ﺑﺎﻟﻌﻤﻞ ﺟﺎء ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ) ﻣﺜﻞ ﺍﻟﺬﻳﻦ‬ ‫ﺣﻤﻠﻮﺍ ﺍﻟﺘﻮﺭﺍﺓ ﺛﻢ ﻟﻢ ﻳﺤﻤﻠﻮﻫﺎ ﻛﻤﺜﻞ ﺍﻟﺤﻤﺎﺭ ﻳﺤﻤﻞ ﺃﺳﻔﺎﺭ ًﺍ (‪ 5‬ﺍﻟﺠﻤﻌﺔ‪.‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻔﺎﻋﻠﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻲ ﻣﻮﺍﻗﻒ ﺑﺎﻟﻐﺔ ﺍﻟﻜﺜﺮﺓ‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪:‬‬ ‫‪ -1‬ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﻟﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ :‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻨﻪ)ﺹ( ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺜﻞ ﺍﻟﻤﺆﻣﻦ ﻛﻤﺜﻞ‬ ‫ﺧﺎﻣﺔ ﺍﻟﺰﺭﻉ ﻳﻔﻲء ﻭﺭﻗﻪ ﻣﻦ ﺣﻴﺚ ﺃﺗﺘﻪ ﺍﻟﺮﻳﺢ ﺗﻜﻔﺌﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺳﻜﻨﺖ ﺍﻋﺘﺪﻟﺖ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﺆﻣﻦ ﻳﻜﻔﺎً‬ ‫ﺑﺎﻟﺒﻼء‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻜﺎﻓﺮ ﻛﻤﺜﻞ ﺍﻷﺭﺯﺓ ﺻﻤﺎء ﻣﻌﺘﺪﻟﺔ ﺣﺘﻰ ﻳﻘﺼﻤﻬﺎ ﷲ ﺇﺫﺍ ﺷﺎء( ﺑﺮﻗﻢ ‪7466.‬‬ ‫‪ -2‬ﻭﻓﻲ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﻮﺭﻉ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺸﺒﻬﺎﺕ ﻳﻘﻮﻝ‪ :‬ﻣﺜﻞ ﺍﻟﻤﺪﻫﻦ ﻓﻲ ﺣﺪﻭﺩ ﷲ ﻭﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ‪،‬‬ ‫ﻣﺜﻞ ﻗﻮﻡ ﺍﺳﺘﻬﻤﻮﺍ ﺳﻔﻴﻨﺔ ﻓﺼﺎﺭ ﺑﻌﻀﻬﻢ ﻓﻲ ﺃﺳﻔﻠﻬﺎ ﻭﺻﺎﺭ ﺑﻌﻀﻬﻢ ﻓﻲ ﺃﻋﻼﻫﺎ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺬﻱ ﻓﻲ‬ ‫ﺃﺳﻔﻠﻬﺎ ﻳﻤﺮﻭﻥ ﺑﺎﻟﻤﺎء ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻓﻲ ﺃﻋﻼﻫﺎ ﻓﺘﺄﺫﻭﺍ ﺑﻪ‪ ،‬ﻓﺄﺧﺬ ﻓﺄﺳﺎً ﻓﺠﻌﻞ ﻳﻨﻘﺮ ﺃﺳﻔﻞ ﺍﻟﺴﻔﻴﻨﺔ‪،‬‬ ‫ﻓﺄﺗﻮﻩ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺗﺄﺫﻳﺘﻢ ﺑﻲ ﻭﻻ ﺑﺪ ﻟﻲ ﻣﻦ ﺍﻟﻤﺎء‪ ،‬ﻓﺈﻥ ﺃﺧﺬﻭﺍ ﻋﻠﻰ ﻳﺪﻳﻪ ﺃﻧﺠﻮﻩ ﻭﻧﺠﻮﺍ‬ ‫ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭ ﺇﻥ ﺗﺮﻛﻮﻩ ﺃﻫﻠﻜﻮﻩ ﻭﺃﻫﻠﻜﻮﺍ ﺃﻧﻔﺴﻬﻢ ‪ /‬ﺍﻟﺒﺨﺎﺭﻱ ‪.2686‬‬ ‫‪ -3‬ﻭﻓﻲ ﺑﻴﺎﻥ ﻓﻀﻞ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺤﺚ ﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻝ\"‪ :‬ﻣﺜﻞ ﺍﻟﻤﺆﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺜﻞ‬ ‫ﺍﻷﺗﺮﺟﺔ‪ ،‬ﺭﻳﺤﻬﺎ ﻁﻴﺐ ﻭﻁﻌﻤﻬﺎ ﻁﻴﺐ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻤﺆﻣﻦ ﺍﻟﺬﻱ ﻻ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺜﻞ ﺍﻟﺘﻤﺮﺓ ﻁﻌﻤﻬﺎ‬ ‫ﻁﻴﺐ ﻭﻻ ﺭﻳﺢ ﻟﻬﺎ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻔﺎﺟﺮ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺜﻞ ﺍﻟﺮﻳﺤﺎﻧﺔ ﺭﻳﺤﻬﺎ ﻁﻴﺐ ﻭﻁﻌﻤﻬﺎ ﻣﺮ‪،‬‬ ‫ﻭﻣﺜﻞ ﺍﻟﻔﺎﺟﺮ ﺍﻟﺬﻱ ﻻ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺜﻞ ﺍﻟﺤﻨﻈﻠﺔ ﻁﻌﻤﻬﺎ ﻣﺮ ﻭﻻ ﺭﻳﺢ ﻟﻬﺎ\"‪ /‬ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ‬ ‫ﻟﻸﻟﺒﺎﻧﻲ‪5839. /‬‬ ‫‪ -4‬ﻭﻓﻲ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺼﺪﻳﻖ ﺍﻟﺴﻲء ﻭﺍﻟﺮﻓﻘﺔ ﺍﻟﺮﺩﻳﺌﺔ‪ ،‬ﻭﺍﻟﺘﺮﻏﻴﺐ ﻓﻲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺼﺤﺒﺔ‬ ‫ﺍﻟﺼﺎﻟﺤﺔ ﻳﻘﻮﻝ‪ :‬ﻣﺜﻞ ﺍﻟﺠﻠﻴﺲ ﺍﻟﺼﺎﻟﺢ ﻭﺍﻟﺴﻮء ﻛﺤﺎﻣﻞ ﺍﻟﻤﺴﻚ ﻭﻧﺎﻓﺦ ﺍﻟﻜﻴﺮ‪ ،‬ﻓﺤﺎﻣﻞ ﺍﻟﻤﺴﻚ ﺇﻣﺎ‬ ‫ﺃﻥ ﻳﺤﺬﻳﻚ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﺒﺘﺎﻉ ﻣﻨﻪ ﻭﺇﻣﺎ ﺃﻥ ﺗﺠﺪ ﻣﻨﻪ ﺭﻳﺤﺎً ﻁﻴﺒﺔ‪ ،‬ﻭﻧﺎﻓﺦ ﺍﻟﻜﻴﺮ ﺇﻣﺎ ﺃﻥ ﻳﺤﺮﻕ ﺛﻴﺎﺑﻚ‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﺗﺠﺪ ﺭﻳﺤﺎ ﺧﺒﻴﺜﺔ‪ /‬ﺍﻟﺒﺨﺎﺭﻱ‪.5534 /‬‬ ‫‪23‬‬

‫ﻭﻓﻲ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻓﻀﻞ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻳﻘﻮﻝ‪ ) :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﺃﻥ ﻧﻬﺮﺍً ﺑﻴﺎﻥ ﺃﺣﺪﻛﻢ ﻳﻐﺘﺴﻞ ﻓﻴﻪ‬ ‫ﻛﻞ ﻳﻮﻡ ﺧﻤﺲ ﻣﺮﺍﺕ‪ ،‬ﻫﻞ ﻳﺒﻘﻰ ﻣﻦ ﺩﺭﻧﻪ ﺷﻲء ؟ ﻗﺎﻟﻮﺍ ‪ \":‬ﻻ ﻳﺒﻘﻰ ﻣﻦ ﺩﺭﻧﻪ ﺷﻲء ‪ ،‬ﻗﺎﻝ‪\":‬‬ ‫ﻓﺬﻟﻚ ﻣﺜﻞ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ‪ ،‬ﻳﻤﺤﻮ ﷲ ﺑﻬﻦ ﺍﻟﺨﻄﺎﻳﺎ\" ﻣﺴﻠﻢ ‪667‬‬ ‫‪ -5‬ﻭﻓﻲ ﺍﻟﺤﺾ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻌﺎﺿﺪ ﺑﻴﻦ ﺃﺑﻨﺎء ﺍﻷﻣﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻳﻘﻮﻝ ) ﺍﻟﻤﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ‬ ‫ﻛﺎﻟﺒﻨﻴﺎﻥ ﻳﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎَ‪ ،‬ﺗﻢ ﺷﺒﻚ ﺑﻴﻦ ﺃﺻﺎﺑﻌﻪ( ﺍﻟﺒﺨﺎﺭﻱ ‪.6026‬‬ ‫‪ -6‬ﻭﻓﻲ ﻟﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﻟﻰ ﻓﻀﻞ ﺍﻟﺠﻬﺎﺩ ﻳﻘﻮﻝ\"‪ :‬ﻣﺜﻞ ﺍﻟﻤﺠﺎﻫﺪ ﻓﻲ ﺳﺒﻴﻞ ﷲ ﻛﻤﺜﻞ ﺍﻟﺼﺎﺋﻢ ﺍﻟﻘﺎﺋﻢ‬ ‫ﺍﻟﻘﺎﻧﺖ ﺑﺂﻳﺎﺕ ﷲ ﻻ ﻳﻔﺘﺮ ﻣﻦ ﺻﻴﺎﻡ ﻭﻻ ﺻﻼﺓ ﺣﺘﻰ ﻳﺮﺟﻊ ﺍﻟﻤﺠﺎﻫﺪ ﻓﻲ ﺳﺒﻴﻞ ﷲ ﺗﻌﺎﻟﻰ\"‪.‬‬ ‫ﻣﺴﻠﻢ ‪.1878/‬‬ ‫‪ -7‬ﻭﻓﻲ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﻘﻨﺎﻋﺔ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺸﺮﻩ‪ :‬ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﻗﺎﻝ‪ \":‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ‬ ‫ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ \":‬ﺇﻥ ﺃﻛﺛﺭ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻳﻛﻡ ﻣﺎ ﻳﺧﺭﺝ ﷲ ﻟﻛﻡ ﻣﻥ ﺑﺭﻛﺎﺕ ﺍﻷﺭﺽ ‪ .‬ﻗﻳﻝ ‪:‬‬ ‫ﻭﻣﺎ ﺑﺭﻛﺎﺕ ﺍﻷﺭﺽ ؟ ﻗﺎﻝ ‪ :‬ﺯﻫﺭﺓ ﺍﻟﺩﻧﻳﺎ ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻝ ‪ :‬ﻫﻝ ﻳﺄﺗﻲ ﺍﻟﺧﻳﺭ ﺑﺎﻟﺷﺭ ؟ ﻓﺻﻣﺕ‬ ‫ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺣﺗﻰ ﻅﻧﻧﺕ ﺃﻧﻪ ﻳﻧﺯﻝ ﻋﻠﻳﻪ‪ ،‬ﺛﻡ ﺟﻌﻝ ﻳﻣﺳﺢ ﻋﻥ ﺟﺑﻳﻧﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳﻥ‬ ‫ﺍﻟﺳﺎﺋﻝ‪ .‬ﻗﺎﻝ‪ :‬ﺃﻧﺎ ‪ .‬ﻗﺎﻝ ﺃﺑﻭ ﺳﻌﻳﺩ ‪ :‬ﻟﻘﺩ ﺣﻣﺩﻧﺎﻩ ﺣﻳﻥ ﻁﻠﻊ ﻟﺫﻟﻙ ‪ .‬ﻗﺎﻝ ‪ :‬ﻻ ﻳﺄﺗﻲ ﺍﻟﺧﻳﺭ ﺇﻻ ﺑﺎﻟﺧﻳﺭ‬ ‫‪ ،‬ﺇﻥ ﻫﺫﺍ ﺍﻟﻣﺎﻝ ﺧﺿﺭﺓ ﺣﻠﻭﺓ ‪ ،‬ﻭﺇﻥ ﻛﻝ ﻣﺎ ﺃﻧﺑﺕ ﺍﻟﺭﺑﻳﻊ ﻳﻘﺗﻝ ﺣﺑﻁﺎ ﺃﻭ ﻳﻠﻡ ‪ ،‬ﺇﻻ ﺁﻛﻠﺔ ﺍﻟﺧﺿﺭ ‪،‬‬ ‫ﺃﻛﻠﺕ ﺣﺗﻰ ﺇﺫﺍ ﺍﻣﺗﺩﺕ ﺧﺎﺻﺭﺗﺎﻫﺎ ‪ ،‬ﺍﺳﺗﻘﺑﻠﺕ ﺍﻟﺷﻣﺱ ‪ ،‬ﻓﺎﺟﺗﺭﺕ ﻭﺛﻠﻁﺕ ﻭﺑﺎﻟﺕ ‪ ،‬ﺛﻡ ﻋﺎﺩﺕ‬ ‫ﻓﺄﻛﻠﺕ ‪ .‬ﻭﺇﻥ ﻫﺫﺍ ﺍﻟﻣﺎﻝ ﺣﻠﻭﺓ ‪ ،‬ﻣﻥ ﺃﺧﺫﻩ ﺑﺣﻘﻪ ﻭﻭﺿﻌﻪ ﻓﻲ ﺣﻘﻪ ﻓﻧﻌﻡ ﺍﻟﻣﻌﻭﻧﺔ ﻫﻭ ‪ ،‬ﻭﻣﻥ‬ ‫ﺃﺧﺫﻩ ﺑﻐﻳﺭ ﺣﻘﻪ ﻛﺎﻥ ﻛﺎﻟﺫﻱ ﻳﺄﻛﻝ ﻭﻻ ﻳﺷﺑﻊ\" ﺍﻟﺒﺨﺎﺭﻱ ‪.6427‬‬ ‫‪24‬‬

‫ﺭﻓﻊ ﻣﺴﺘﻮﻯ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺍﻟﻤﺘﻌﻠﻢ ﻭﺇﺷﻌﺎﺭﻩ ﺃﻧﻪ ﻣﻮﺿﻊ ﺛﻘﺔ‬ ‫‪U‬‬ ‫‪ -‬ﺗﺆﻛﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺪﻳﺜﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻮﺛﻴﻘﺔ ﺑﻴﻦ ﺩﺭﺟﺔ ﺗﻘﺪﻳﺮ ﺍﻟﺘﻠﻤﻴﺬ ﻟﺬﺍﺗﻪ ﻭﺛﻘﺘﻪ ﺑﻨﻔﺴﻪ‬ ‫ﻭﺑﻴﻦ ﻣﺴﺘﻮﻯ ﺗﺤﺼﻴﻠﻪ ﻭﺗﻘﺪﻣﻪ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﺒﺎﺣﺚ ﻓﻲ ﺳﻴﺮﺗﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻳﻠﻤﺲ ﺑﻮﺿﻮﺡ ﻣﻘﺪﺍﺭ ﻋﻨﺎﻳﺘﻪ ﺑﻬﺬﺍ ﺍﻟﺠﺎﻧﺐ ﻭﺍﻫﺘﻤﺎﻣﻪ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪:‬‬ ‫‪ -1‬ﺃﺧﺮﺝ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﺧﺪﻣﺖ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻳﻮﻣﺎً ﺣﺘﻰ ﺇﺫﺍ ﺭﺃﻳﺖ ﺃﻧﻲ ﻗﺪ ﻓﺮﻏﺖ‬ ‫ﻣﻦ ﺧﺪﻣﺘﻲ‪ ،‬ﻗﻠﺖ‪ :‬ﻳﻘﻴﻞ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺃﻱ ﻳﻨﺎﻡ ﻧﻮﻣﺔ ﺍﻟﻘﻴﻠﻮﻟﺔ ﻭﺗﻜﻮﻥ ﻭﻗﺖ ﺍﻟﻀﺤﻮﺓ ﺍﻟﻜﺒﺮﻯ‬ ‫ﻓﺨﺮﺟﺖ ﺇﻟﻰ ﺻﺒﻴﺎﻥ ﻳﻠﻌﺒﻮﻥ ﺃﻧﻈﺮ ﺇﻟﻰ ﻟﻌﺒﻬﻢ‪ ،‬ﻓﺠﺎء ﺭﺳﻮﻝ ﷲ ﻓﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻫﻢ‬ ‫ﻳﻠﻌﺒﻮﻥ‪ ،‬ﻓﺪﻋﺎﻧﻲ ﺇﻟﻰ ﺣﺎﺟﺔ ﻟﻪ‪ ،‬ﻓﺬﻫﺒﺖ ﻓﻴﻬﺎ‪ ،‬ﻭﺟﻠﺲ ﺭﺳﻮﻝ ﷲ ﻓﻲ ﻓﻲ ٍء ﺣﺘﻰ ﺃﺗﻴﺘﻪ‪ ،‬ﻭﺍﺣﺘﺒﺴﺖ‬ ‫ﻋﻦ ﺃﻣﻲ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﺍﻟﺬﻱ ﻛﻨﺖ ﻓﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﺗﻴﺘﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﺣﺒﺴﻚ؟ ﻗﻠﺖ‪ :‬ﺜﻨﻲ ﺭﺳﻮﻝ ہﻠﻟ ﻓﻲ‬ ‫ﺣﺎﺟﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻭﻣﺎ ﻫﻲ؟ ﻗﻠﺖ‪ :‬ﻫﻲ ﺳﺮ ﻟﺮﺳﻮﻝ ﷲ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﺎﺣﻔﻆ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ ﺳﺮﻩ(‪ .‬ﻭﻟﻨﺎ‬ ‫ﻣﻊ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﻗﻔﺎﺕ‪:‬‬ ‫ﺃ‪ .‬ﻁﺒﻴﻌﺔ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻟﻐﺎﻟﺒﺔ ﺣﺘﻰ ﻋﻠﻰ ﺧﺎﺩﻡ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻭﺣﺒﻪ ﻟﻠﻌﺐ ﻭﺫﻫﺎﺑﻪ ﺇﻟﻰ ﺣﻴﺚ ﻳﻠﻌﺐ‬ ‫ﺍﻷﻁﻔﺎﻝ‪.‬‬ ‫ﺏ‪ .‬ﺇﻥ ﺍﻟﻨﺒﻲ )ﺹ( ﻟﻢ ﻳﻌﺐ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ‪.‬‬ ‫ﺝ‪ .‬ﺫﻫﺎﺑﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻨﻔﺴﻪ ﺇﻟﻰ ﺣﻴﺚ ﻳﻠﻌﺐ ﺃﺣﺪ ﺗﻼﻣﻴﺬﻩ ﺑﺤﺜﺎً ﻋﻨﻪ‪.‬‬ ‫ﺩ‪ .‬ﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻷﻁﻔﺎﻝ ﻭﺭﺿﺎﻩ ﺑﻠﻌﺒﻬﻢ‪ ،‬ﻭ ﺍﺳﺘﻤﺮﺍﺭﻫﻢ ﻓﻲ ﺍﻟﻠﻌﺐ ﻟﺸﻌﻮﺭﻫﻢ ﺑﺄﻥ‬ ‫ﺍﻟﻨﺒﻲ ﻛﺎﻷﺏ ﺍﻟﺤﺎﻧﻲ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﻗﻠﻮﺑﻬﻢ ﻭﻧﻔﻮﺳﻬﻢ‪ ،‬ﻻ ﻳﺨﺎﻓﻮﻥ ﻣﻨﻪ ﻭﻻ ﻳﻔﺮﻭﻥ ﻋﻨﺪ ﺭﺅﻳﺘﻪ‪ ،‬ﺑﻞ‬ ‫ﻳﻮﻗﺮﻭﻧﻪ ﺍﻟﺘﻮﻗﻴﺮ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺤﺐ ﻻ ﺍﻟﺮﻫﺒﺔ ﻭﺍﻟﺨﻮﻑ‪.‬‬ ‫‪ -‬ﺗﻜﺎﻣﻞ ﺍﻷﺩﻭﺍﺭ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺑﻴﻦ ﺍﻟﻤﻌﻠﻢ ﻭﺍﻷﻫﻞ‪ ،‬ﻛﻤﺎ ﺗﺠﻠﻰ ﻓﻲ ﻭﺻﻴﺔ ﺃﻡ ﺃﻧﺲ ﻟﻮﻟﺪﻫﺎ ﺑﻌﺪﻡ ﺇﻓﺸﺎء‬ ‫ﺳﺮ ﺭﺳﻮﻝ ﷲ )ﺹ(‪.‬‬ ‫‪ -‬ﻣﺴﺘﻮﻯ ﺍﻟﻮﻋﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻪ ﺃﻧﺲ ﺭﻏﻢ ﺻﻐﺮ ﺳﻨﻪ ﻣﻤﺎ ﺃﻫﻠﻪ ﻟﺤﻤﻞ ﻫﺬﺍ ﺍﻟﺴﺮ ﻣﻦ‬ ‫ﺃﺳﺮﺍﺭ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﺎﺋﺪﻫﺎ‪.‬‬ ‫‪ -‬ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﺟﻌﻔﺮ ﻗﺎﻝ‪ :‬ﺃﺭﺩﻓﻨﻲ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻳﻮﻣﺎ ﺧﻠﻔﻪ‪ ،‬ﻓﺄﺳﺮ ﻟﻲ ﺣﺪﻳﺜﺎً‬ ‫ﻻ ﺃﺣﺪﺙ ﺑﻪ ﺃﺣﺪ ًﺍ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬ ‫‪25‬‬

‫‪ -2‬ﺇﺳﺮﺍﺭﻩ ﻟﺤﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﺑﺄﺳﻤﺎء ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭﺇﻓﺮﺍﺩﻩ ﺑﻬﺬﺍ ﺍﻟﺴﺮ ﺍﻟﺨﻄﻴﺮ ﺩﻭﻥ ﺻﺤﺎﺑﺘﻪ‬ ‫ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺣﺘﻰ ﻋﺮﻑ ﺑﺼﺎﺣﺐ ﺍﻟﺴﺮ‪ ،‬ﻭﺫﻟﻚ ﺛﻘﺔ ﺑﻪ ﻭﺇﺷﻌﺎﺭﺍً ﻟﻪ ﺑﺄﻫﻤﻴﺘﻪ ﻭﻗﺪﺭﻩ‪.‬‬ ‫‪ -3‬ﺗﻮﻟﻴﺘﻪ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻗﻴﺎﺩﺓ ﺟﻴﺶ ﻓﻴﻪ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﻮ ﺷﺎﺏ ﺻﻐﻴﺮ‪ :‬ﺟﻬﺰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﺟﻴﺸﺎً ﻟﻴﻐﻴﺮ ﻋﻠﻰ ﺍﻟﺮﻭﻡ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺍﻏﺪ ﻋﻠﻰ ﺑﺮﻛﺔ ﷲ‪ ،‬ﺛﻢ ﺃﻏﺮ ﺣﻴﺚ ﺃﻣﺮﺗﻚ‪ ،‬ﻭﻗﺪ ﻭﺟﺪ ﺑﻌﺾ‬ ‫ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎً ﻓﻲ ﺻﺪﻭﺭﻫﻢ ﻣﻦ ﺫﻟﻚ ﻟﺼﻐﺮ ﺳﻨﻪ ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ \":‬ﺇﻥ ﺗﻄﻌﻨﻮﺍ ﻓﻲ ﺇﻣﺎﺭﺗﻪ ﻓﻘﺪ‬ ‫ﻁﻌﻨﺘﻢ ﻓﻲ ﺇﻣﺎﺭﺓ ﺃﺑﻴﻪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭ ﺃﻳﻢ ﷲ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﺨﻠﻴﻘﺎً ﻟﻬﺎ ﻭ ﺇﻳﻢ ﷲ‪ -‬ﺇﻥ ﻛﺎﻥ ﻷﺣﺒﻬﻢ ﻣﻦ ﺑﻌﺪﻩ‪،‬‬ ‫ﻓﺄﻭﺻﻴﻜﻢ ﺑﻪ ﻓﺈﻧﻪ ﻣﻦ ﺻﺎﻟﺤﻴﻜﻢ( ﻣﺴﻠﻢ ‪2426/‬‬ ‫‪ -4‬ﺗﻜﻠﻴﻔﻪ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻁﺎﻟﺐ ﺃﻥ ﻳﻨﺎﻡ ﻓﻲ ﻓﺮﺍﺷﻪ ﻟﻴﻠﺔ ﺍﻟﻬﺠﺮﺓ ﺗﻤﻮﻳﻬﺎً ﻋﻠﻰ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ :‬ﻭﻫﺬﻩ‬ ‫ﻣﻬﻤﺔ ﻓﺪﺍﺋﻴﺔ ﺟﻠﻴﻠﺔ ﻭﺧﻄﻴﺮﺓ ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺻﺎﺣﺒﻬﺎ ﻣﻌﺮﺽ ﻟﻠﻘﺘﻞ ﺃﻭ ﺍﻻﻧﺘﻘﺎﻡ‬ ‫ﺍﻟﻘﺮﺷﻲ‪ ،‬ﻭﻗﺪ ﻅﻠﺖ ﻫﺬﻩ ﻣﻦ ﻣﺂﺛﺮ ﻋﻠﻲ ﻭﻓﻀﺎﺋﻠﻪ ﺇﻟﻰ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ .‬ﺭﺿﻲ ﷲ ﻋﻨﻪ‪ -‬ﻭﻗﺪ ﺣﺎﻓﻆ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺮ ﺍﻟﻜﺒﻴﺮ ﻋﻨﺪﻣﺎ ﺃﻣﺴﻜﻮﺍ ﺑﻪ ﻓﺴﺄﻟﻮﻩ ﻣﻬﺪﺩﻳﻦ ﻭﻣﺘﻮﻋﺪﻳﻦ‪ :‬ﺃﻳﻦ ﻣﺤﻤﺪ ؟؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﻋﻠﻢ‬ ‫ﻟﻲ ﺑﻪ‪ ،‬ﻓﻜﺎﻥ ﺃﻫ ًﻼ ﻟﻬﺬﻩ ﺍﻟﺜﻘﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻐﺎﻟﻴﺔ‪.‬‬ ‫‪ -5‬ﺛﻨﺎﺅﻩ ﻋﻠﻰ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ \":‬ﻛﻨﺖ ﺃﺭﻋﻰ ﻏﻨﻤﺎً ﻟﻌﻘﺒﺔ ﺑﻦ‬ ‫ﻲ ﻣﻌﻴﻂ ‪ ،‬ﻓﻤﺮ ﺑﻲ ﺭﺳﻮﻝ ﺁہﻠﻟ – ﺹ – ﻭ ﺃﺑﻮ ﺑﻜﺮ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻏﻼﻡ ﻫﻞ ﻣﻦ ﻟﺒﻦ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‬ ‫ﻭﻟﻜﻨﻲ ﻣﺆﺗﻤﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﻣﻦ ﺷﺎﺓ ﻟﻢ ﻳﻨﺰ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺤﻞ؟ ﻓﺄﺗﻴﺘﻪ ﺑﺸﺎﺓ ﻓﻤﺴﺢ ﺿﺮﻋﻬﺎ ﻓﻨﺰﻝ ﻟﺒﻦ‬ ‫ﻓﺤﻠﺒﻪ ﻓﻲ ﺇﻧﺎء ﻓﺸﺮﺏ ﻭﺳﻘﻰ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﺛﻢ ﻗﺎﻝ ﻟﻠﻀﺮﻉ‪ :‬ﺍﻗﻠﺺ ﻓﻘﻠﺺ‪ ...‬ﺛﻢ ﺃﺗﻴﺘﻪ ﺑﻌﺪ ﻫﺬﺍ ﻓﻘﻠﺖ ﻳﺎ‬ ‫ﻮﻝ ﺁہﻠﻟ ﻋﻠﻤﻨﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻤﺴﺢ ﺭﺃﺳﻲ ﻭﻗﺎﻝ‪ :‬ﺣﻤﻚ ﺁہﻠﻟ ﻓﺈﻧﻚ ﻏﻠﻴﻢ ﻣﻌﻠﻢ \"‬ ‫ﺃﺣﻤﺪ ‪210/5/‬‬ ‫‪26‬‬

‫ﺍﻟﺘﻮﺩﺩ ﻟﻠﻤﺘﻌﻠﻤﻴﻦ ﻭﺍﻟﻤﺰﺍﺡ ﻣﻌﻬﻢ‬ ‫‪U‬‬ ‫‪ -‬ﻻ ﻳﺨﺘﻠﻒ ﺍﺛﻨﺎﻥ ﻋﻠﻰ ﺃﻥ ﺃﻗﺼﺮ ﺍﻟﻄﺮﻕ ﺇﻟﻰ ﺃﺩﻣﻐﺔ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ ﺗﻤﺮ ﻋﺒﺮ ﻗﻠﻮﺑﻬﻢ‪ ،‬ﻓﺎﻟﺤﺐ ﻫﻮ‬ ‫ﺛﻤﺮﺓ ﻛﻞ ﺍﻟﻔﺼﻮﻝ ﻭﺧﻴﺮ ﺑﺮﻳﺪ ﺇﻟﻰ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺍﻟﻤﻌﻠﻢ ﺍﻟﺤﺎﺫﻕ ﻻ ﺗﺨﻔﻰ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻴﺴﻌﻰ‬ ‫ﺳﻌﻴﺎً ﺣﺜﻴﺜﺎً ﻟﻴﺤﻈﻰ ﺑﺤﺐ ﺗﻼﻣﻴﺬﻩ ﻭﺇﺯﺍﻟﺔ ﺍﻟﺤﻮﺍﺟﺰ ﺍﻟﻨﻔﺴﻴﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‪ ،‬ﻭﻫﻮ ﻟﻮﻥ ﻣﻦ ﺃﻟﻮﺍﻥ‬ ‫ﺍﻟﺬﻛﺎء ﺍﻟﻌﺎﻁﻔﻲ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ ﻋﺎﻟﻢ ﺍﻟﻨﻔﺲ ) ﺩﺍﻧﻴﺎﻝ ﻏﻮﻟﻤﺎﻥ(‪ :‬ﺇﻥ ﺃﻫﻤﻴﺘﻪ ﺗﻌﺎﺩﻝ ﺿﻌﻒ ﺃﻫﻤﻴﺔ‬ ‫ﺍﻟﻜﻔﺎءﺓ ﺍﻟﻤﻌﺮﻓﻴﺔ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﻤﺤﺪﺩﺍﺕ ﺍﻟﺮﺋﻴﺴﺔ ﻟﻠﺘﻔﻮﻕ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪.‬‬ ‫ﻭﻻ ﻳﺼﻌﺐ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﺗﻠﻤﺲ ﻫﺬﺍ ﺍﻟﺠﺎﻧﺐ ﻓﻲ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻌﻄﺮﺓ ﻟﻠﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻳﻘﻮﻝ ﻋﺒﺪ ﷲ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ \":‬ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻨﺒﻲ‪ -‬ﺹ‪ -‬ﺩﻋﺎﺑﺔ\"‪ ...‬ﻭﻳﻘﻮﻝ ﻋﺒﺪ ﷲ ﺑﻦ ﺍﻟﺤﺎﺭﺙ‪ \" :‬ﻣﺎ ﺭﺃﻳﺖ ﺭﺟﻼ‬ ‫ﺃﻛﺜﺮ ﻣﺰﺍﺣﺎً ﻣﻦ ﺭﺳﻮﻝ ﷲ – ﺹ – \" ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ...،‬ﻭﻳﻘﻮﻝ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﷲ ‪ \" :‬ﻣﺎ‬ ‫ﺣﺠﺒﻨﻲ ﺭﺳﻮﻝ ﷲ – ﺹ‪ -‬ﻣﻨﺬ ﺃﺳﻠﻤﺖ ﻭﻻ ﺭﺁﻧﻲ ﺇﻻ ﺿﺤﻚ\" ﺍﻟﺒﺨﺎﺭﻱ ‪.3822 /‬‬ ‫ﻭﻳﺼﻔﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﺣﺪﻳﺚ ﻁﻮﻳﻞ ﻓﻴﻘﻮﻝ‪ \":‬ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﺒﺴﻤﺎً ﻭﺃﻁﻴﺒﻬﻢ ﻧﻔﺴﺎً‪ ..‬ﻳﻤﺎﺯﺡ‬ ‫ﺃﺻﺤﺎﺑﻪ ﻭﻳﺤﺎﺩﺛﻬﻢ ﻭﻳﺪﺍﻋﺐ ﺻﺒﻴﺎﻧﻬﻢ\"‪.‬‬ ‫‪ -‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻨﺎﻁﻘﺔ ﻋﻠﻰ ﺣﺴﻦ ﺗﻮﺍﺻﻠﻪ ﻣﻊ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ ﻭﻣﺪﺍﻋﺒﺘﻪ ﻟﻬﻢ‪:‬‬ ‫‪ -1‬ﺍﻟﻤﺰﺍﺡ ﻣﻊ ﺍﻷﻁﻔﺎﻝ‪ :‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ – ﺹ – ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﺧﻠﻘﺎً‪ ،‬ﻭﻛﺎﻥ ﻟﻲ ﺃﺥ‬ ‫ﻳﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﻤﻴﺮ – ﻗﺎﻝ‪ :‬ﺃﺣﺴﺒﻪ ﻓﻄﻴﻢ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺟﺎء ﻗﺎﻝ‪ ) :‬ﻳﺎ ﺃﺑﺎ ﻋﻤﻴﺮ ﻣﺎ ﻓﻌﻞ ﺍﻟﻨﻐﻴﺮ؟(‬ ‫) ﻧﻐﺮ ﻛﺎﻥ ﻳﻠﻌﺐ ﺑﻪ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫‪ -2‬ﻣﺪﺍﻋﺒﺔ ﺍﻟﺨﺎﺩﻡ‪ :‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﺒﻲ – ﺹ – ﻗﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺫﺍ ﺍﻷﺫﻧﻴﻦ( ﻳﻤﺎﺯﺣﻪ –‬ ‫ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫‪ -3‬ﺍﻟﻠﻌﺐ ﻣﻊ ﺍﻟﺤﻔﻴﺪ‪ :‬ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻣﺮﺓ ﻗﺎﻝ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺍﻟﻨﺒﻲ ﺇﻟﻰ ﻁﻌﺎﻡ ﺩﻋﻲ ﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﺣﺴﻴﻦ‬ ‫ﻳﻠﻌﺐ ﻓﻲ ﺍﻟﺴﻜﺔ ﻓﺘﻘﺪﻡ ﺍﻟﻨﺒﻲ ﺃﻣﺎﻡ ﺍﻟﻘﻮﻡ ﻭﺑﺴﻂ ﻳﺪﻳﻪ‪ ،‬ﻓﺠﻌﻞ ﺣﺴﻴﻦ ﻳﻔﺮﻫﺎ ﻫﻨﺎ ﻭﻫﺎ ﻫﻨﺎ ﻭﺍﻟﻨﺒﻲ‬ ‫ﻳﻀﺎﺣﻜﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺣﺴﻴﻦ ﻣﻨﻲ ﻭﺃﻧﺎ ﻣﻦ ﺣﺴﻴﻦ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺣﺐ ﻣﻦ ﺃﺣﺐ ﺣﺴﻴﻨﺎً‪ ،‬ﺣﺴﻴﻦ ﺳﺒﻂ ﻣﻦ‬ ‫ﺍﻷﺳﺒﺎﻁ( ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ‪.‬‬ ‫‪ -4‬ﺍﻟﺤﺮﻛﺔ ﺍﻟﻤﻀﺤﻜﺔ‪ :‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ ):‬ﻛﺎﻥ ﺭﺳﻮﻝ ﷲ – ﺹ – ﻟﻴﺪﻟﻊ ﻟﺴﺎﻧﻪ ﻟﻠﺤﺴﻦ ﺑﻦ‬ ‫ﻋﻠﻲ‪ ،‬ﻓﻴﺮﻯ ﺍﻟﺼﺒﻲ ﺣﻤﺮﺓ ﻟﺴﺎﻧﻪ‪ ،‬ﻓﻴﻬﺶ ﺇﻟﻴﻪ( ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺭﻗﻢ ‪70.‬‬ ‫‪ -5‬ﻟﻌﺒﻪ ﻣﻊ ﺍﻷﻁﻔﺎﻝ‪ :‬ﺃﺧﺮﺝ ﺃﺣﻤﺪ ﻋﻦ ﺃﻧﺲ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﷲ – ﺹ – ﻛﺎﻥ ﻳﻠﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ‪.‬‬ ‫‪27‬‬

‫‪ -6‬ﻟﻌﺐ ﺍﻷﻁﻔﺎﻝ ﻓﻲ ﺣﻀﺮﺗﻪ‪ :‬ﻋﻦ ﺃﺑﻲ ﺃﻳﻮﺏ ﻗﺎﻝ‪ \":‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ – ﺹ – ﻭﺍﻟﺤﺴﻦ‬ ‫ﻭﺍﻟﺤﺴﻴﻦ ﻳﻠﻌﺒﺎﻥ ﺑﻴﻦ ﻳﺪﻳﻪ ﺃﻭ ﻓﻲ ﺣﺠﺮﻩ\" ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ‪.‬‬ ‫‪ -7‬ﻟﻌﺐ ﺍﻷﻁﻔﺎﻝ ﻋﻠﻰ ﺑﻄﻨﻪ‪ :‬ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ – ﺹ ‪-‬‬ ‫ﻭﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ ﻳﻠﻌﺒﺎﻥ ﻋﻠﻰ ﺑﻄﻨﻪ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ‪.‬‬ ‫‪ -8‬ﺣﻤﻞ ﺍﻷﻁﻔﺎﻝ ﻋﻠﻰ ﻅﻬﺮﻩ‪ :‬ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ ‪ ) :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻭﻫﻮ ﻳﻤﺸﻲ‬ ‫ﻋﻠﻰ ﺃﺭﺑﻊ ﻭﻋﻠﻰ ﻅﻬﺮﻩ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ ﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻧﻌﻢ ﺍﻟﺠﻤﻞ ﺟﻤﻠﻜﻤﺎ‪ ،‬ﻭﻧﻌﻢ ﺍﻟﻌﺪﻻﻥ ﺃﻧﺘﻤﺎ(‪.‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ‪.‬‬ ‫‪ -9‬ﺇﺟﻼﺱ ﺍﻷﻁﻔﺎﻝ ﻓﻲ ﺣﺠﺮﻩ‪:‬ﻋﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﺳﻼﻡ ﻗﺎﻝ‪ :‬ﺳﻤﺎﻧﻲ ﺭﺳﻮﻝ ﷲ‬ ‫– ﺹ – ﻳﻮﺳﻒ ﻭﺃﺟﻠﺴﻨﻲ ﻓﻲ ﺣﺠﺮﻩ( ﺭﻭﺍﻩ ﺃﺣﻤﺪ‪.‬‬ ‫‪ -10‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻷﻁﻔﺎﻝ‪ :‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻣﺮ ﻋﻠﻴﻨﺎ ﺍﻟﻨﺒﻲ ﻭﻧﺤﻦ ﻧﻠﻌﺐ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻳﺎ‬ ‫ﺻﺒﻴﺎﻥ( ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪2950.‬‬ ‫‪ -11‬ﺗﺮﻙ ﺍﻷﻁﻔﺎﻝ ﻋﻠﻰ ﺳﺠﻴﺘﻬﻢ‪ :‬ﻋﻦ ﺃﻡ ﺧﺎﻟﺪ ﺃﻣﺔ ﺧﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﻗﺎﻟﺖ‪ :‬ﺃﺗﻰ ﺑﻲ ﺃﺑﻲ ﺇﻟﻰ ﺍﻟﻨﺒﻲ‬ ‫– ﺹ – ﻭﻋﻠﻲ ﻗﻤﻴﺺ ﺃﺻﻔﺮ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ – ﺹ – )ﺳﻨﻪ ﺳﻨﻪ( ﻭﻫﻲ ﻛﻠﻤﺔ ﺣﺒﺸﻴﺔ ﻣﻌﻨﺎﻫﺎ‬ ‫ﺣﺴﻨﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﺠﻌﻠﺖ ﺃﻟﻌﺐ ﺑﺨﺎﺗﻢ ﺍﻟﻨﺒﻮﺓ ﻓﺰﺟﺮﻧﻲ ﺃﺑﻲ ﻓﻘﺎﻝ – ﺹ – \"ﺩﻋﻬﺎ ﺛﻢ ﻗﺎﻝ‪ :‬ﺃﺑﻠﻲ‬ ‫ﻭﺍﺧﻠﻘﻲ‪ ،‬ﺛﻢ ﺃﺑﻠﻲ ﻭﺍﺧﻠﻘﻲ ﺛﻢ ﺃﺑﻠﻲ ﻭﺍﺧﻠﻘﻲ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫ﻭﻧﻠﺤﻆ ﻫﻨﺎ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺨﺎﻁﺐ ﻫﺬﻩ ﺍﻟﻄﻔﻠﺔ ﺑﻠﻐﺘﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺤﺒﺐ ﻭﺍﻟﺘﻮﺩﺩ‪ ،‬ﺛﻢ ﻳﺄﻣﺮ‬ ‫ﻭﺍﻟﺪﻫﺎ ﺑﺄﻥ ﻳﺘﺮﻛﻬﺎ ﻋﻠﻰ ﺳﺠﻴﺘﻬﺎ ﻛﻲ ﺗﻠﻌﺐ ﺩﻭﻥ ﺣﺮﺝ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﻓﻲ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻣﺮﺍﻋﺎﺓ ﻣﻨﻪ‬ ‫ﻟﻄﺒﻴﻌﺔ ﺍﻟﻄﻔﻮﻟﺔ ﻭﺍﺳﺘﺠﺎﺑﺔ ﻟﻤﺘﻄﻠﺒﺎﺗﻬﺎ‪.‬‬ ‫‪28‬‬

‫ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﻤﻮﻗﻒ‬ ‫‪U‬‬ ‫‪ -‬ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻤﺮﺗﺒﻂ ﺑﺎﻟﻤﻮﻗﻒ ﻣﻦ ﺃﻗﻮﻯ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻔﺎﻋﻞ ﺍﻟﻤﺆﺛﺮ‪ ،‬ﻓﺎﻟﺨﺒﺮﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻲ‬ ‫ﺗﻘﺪﻡ ﻣﻦ ﺧﻼﻟﻪ ﺃﻛﺜﺮ ﺭﺳﻮﺧﺎً ﻭﺑﻘﺎ ًء ﻭ ﺃﺛﺮﺍً‪ ،‬ﻷﻥ ﺍﻟﻤﻌﺮﻓﺔ ﺗﻜﺘﺴﺐ ﻗﻴﻤﺘﻬﺎ ﻣﻦ ﺍﺭﺗﺒﺎﻁﻬﺎ ﺑﺤﻴﺎﺓ‬ ‫ﺍﻟﻤﺘﻌﻠﻢ ﻭﺇﻣﻜﺎﻧﻴﺔ ﺗﻮﻅﻴﻔﻬﺎ ﻓﻲ ﺣﻞ ﻣﺸﻜﻼﺗﻪ‪ ،‬ﻭﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺗﺴﺎﺅﻻﺗﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻣﻦ ﺣﻜﻢ ﻧﺰﻭﻝ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻣﻨﺠﻤﺎً ً◌ ﺃﻥ ﻳﺮﺗﺒﻂ ﺑﻮﺍﻗﻊ ﺍﻟﺼﺤﺐ ﺍﻟﻜﺮﺍﻡ ﻭﻳﻮﺍﻛﺐ ﺣﻴﺎﺗﻬﻢ ﻭﻳﻌﺎﻟﺞ ﻗﻀﺎﻳﺎﻫﻢ ﺍﻟﻤﺘﺠﺪﺩﺓ‪،‬‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﻎ ﺍﻟﺤﺮﺹ ﻋﻠﻰ ﺍﻧﺘﻬﺎﺯ ﺍﻟﻤﻮﺍﻗﻒ ﻓﻲ ﻋﻠﻤﻪ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻭﺍﻟﺘﺮﺑﻮﻱ‬ ‫ﻭﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺫﻟﻚ ﻭﺍﻓﺮﺓ ﻣﻨﻬﺎ‪:‬‬ ‫‪ -1‬ﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺃﺑﻲ ﺳﻠﻤﺔ ﻗﺎﻝ\"‪ :‬ﻛﻨﺖ ﻏﻼﻣﺎ ً ﻓﻲ ﺣﺠﺮ ﺭﺳﻮﻝ ﷲ )ﺹ(‬ ‫ﻓﻜﺎﻧﺖ ﻳﺪﻱ ﺗﻄﻴﺶ ﻓﻲ ﺍﻟﺼﺤﻔﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻲ ﺭﺳﻮﻝ ﷲ )ﺹ(‪ :‬ﻳﺎ ﻏﻼﻡ‪ :‬ﺳﻢ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻛﻞ‬ ‫ﺑﻴﻤﻴﻨﻚ‪ ،‬ﻭﻛﻞ ﻣﻤﺎ ﻳﻠﻴﻚ‪ ،‬ﻓﻤﺎ ﺯﺍﻟﺖ ﺗﻠﻚ ﻁﻌﻤﺘﻲ ﺑﻌﺪ\"‪.‬‬ ‫ﻭﻧﻠﺤﻆ ﻫﻨﺎ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﻋﻠﻢ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﺑﻌﻀﺎً ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻄﻌﺎﻡ ﻭﻫﻮ ﻣﻌﻪ ﻋﻠﻰ ﻣﺎﺋﺪﺓ‬ ‫ﺍﻟﻄﻌﺎﻡ ﻣﺴﺘﻔﻴﺪﺍً ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ ﻟﻴﻐﺮﺱ ﺳﻠﻮﻛﺎً ﺻﺤﻴﺤﺎً ﻭﻳﺠﺘﺚ ﺳﻠﻮﻛﺎً ﺧﺎﻁﺌﺎً‪ ،‬ﻭﻗﺪ ﺁﺗﻰ ﻫﺬﺍ‬ ‫ﺍﻷﺳﻠﻮﺏ ﺃﻛﻠﻪ ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﺘﻌﻠﻢ‪ ،‬ﻭﺃﺣﺪﺙ ﺍﻟﺘﻐﻴﻴﺮ ﺍﻟﻤﻄﻠﻮﺏ‪ ،‬ﺣﻴﺚ ﻳﺨﺒﺮ ﻋﻦ ﻧﻔﺴﻪ ﻓﻴﻘﻮﻝ‪ :‬ﻓﻤﺎ‬ ‫ﺯﺍﻟﺖ ﺗﻠﻚ ﻁﻌﻤﺘﻲ ﺑﻌﺪ‪.‬‬ ‫‪ -2‬ﻭﻋﻦ ﺃﻧﺲ ﺃﻥ ﺍﻟﻨﺒﻲ )ﺹ( ﻛﺎﻥ ﻣﻊ ﺃﺻﺤﺎﺑﻪ ﻳﻮﻣﺎً‪ ،‬ﻭﺇﺫﺍ ﺑﺎﻣﺮﺃﺓ ﻣﻦ ﺍﻟﺴﺒﻲ ﺗﺒﺤﺚ ﻋﻦ ﻭﻟﺪﻫﺎ‪،‬‬ ‫ﻓﻠﻤﺎ ﻭﺟﺪﺗﻪ ﺿﻤﺘﻪ ﻓﻘﺎﻝ)ﺹ(‪) :‬ﺃﺗﺮﻭﻥ ﻫﺬﻩ ﻁﺎﺭﺣﺔ ﻭﻟﺪﻫﺎ ﻓﻲ ﺍﻟﻨﺎﺭ؟؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﷲ ﻻ‬ ‫ﻳﻠﻘﻲ ﺣﺒﻴﺒﻪ ﻓﻲ ﺍﻟﻨﺎﺭ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻮﻅﻴﻒ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ ﺍﻟﺤﻴﺎﺗﻲ ﺍﻟﺮﺍﺋﻊ ﻟﺘﺜﺒﻴﺖ ﺣﻘﻴﻘﺔ ﺳﻌﺔ ﺭﺣﻤﺔ ﷲ‬ ‫ﻭﺭﺃﻓﺘﻪ ﺑﺨﻠﻘﻪ‪.‬‬ ‫‪ -3‬ﺗﻮﻅﻴﻔﻪ ﻟﺤﺎﺩﺛﺔ ﺍﻟﻤﻮﺕ ﻓﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﻠﻴﻤﻲ‪ :‬ﻋﻦ ﺍﻟﺒﺮﺍء ﺑﻦ ﻋﺎﺯﺏ ﻗﺎﻝ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ‬ ‫ﷲ)ﺹ( ﻓﻲ ﺟﻨﺎﺯﺓ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﺎﻧﺘﻬﻴﻨﺎ ﺇﻟﻰ ﺍﻟﻘﺒﺮ ﻭﻟﻤﺎ ﻳﻠﺤﺪ‪ ،‬ﻓﺠﻠﺲ ﺭﺳﻮﻝ ﷲ )ﺹ(‬ ‫ﻭﺟﻠﺴﻨﺎ ﺣﻮﻟﻪ ﻛﺄﻧﻤﺎ ﻋﻠﻰ ﺭﺅﻭﺳﻨﺎ ﺍﻟﻄﻴﺮ ﻭﻓﻲ ﻳﺪﻩ ﻋﻮﺩ ﻳﻨﻜﺖ ﺑﻪ ﺍﻷﺭﺽ‪ ،‬ﻓﺮﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ‪:‬‬ ‫ﺘﻌﻴﺬﻭﺍ ﺑﺎہﻠﻟ ﻋﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻣﺮﺗﻴﻦ ﺃﻭ ﺛﻼﺛﺎً( ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫‪29‬‬

‫‪ -4‬ﻭﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻓﻲ ﻏﺰﺍﺓ ﻣﻊ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻓﺠﻌﻠﻨﺎ ﻻ ﻧﺼﻌﺪ ﺷﺮﻓﺎً ﻭﻻ ﻧﻬﺒﻂ‬ ‫ﻭﺍﺩﻳﺎً ﺇﻻ ﺭﻓﻌﻨﺎ ﺃﺻﻮﺍﺗﻨﺎ ﺑﺎﻟﺘﻜﺒﻴﺮ‪ ،‬ﻓﺪﻧﺎ ﻣﻨﺎ ﺭﺳﻮﻝ ﷲ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﺭﺑﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ‬ ‫ﻓﺈﻧﻜﻢ ﻻ ﺗﺪﻋﻮﻥ ﺃﺻﻢ ﻭﻻ ﻏﺎﺋﺒﺎً‪ ،‬ﺇﻧﻤﺎ ﺗﺪﻋﻮﻥ ﺳﻤﻴﻌﺎً ﺑﺼﻴﺮﺍً( ﺍﻟﺒﺨﺎﺭﻱ ‪6610. /‬‬ ‫‪ -5‬ﻭﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﻗﺎﻝ‪ :‬ﺃﺻﺎﺑﻨﻲ ﺭﻣﺪ ﻓﻌﺎﺩﻧﻲ ﺍﻟﻨﺒﻲ )ﺹ( ﻓﻠﻤﺎ ﺑﺮﺋﺖ ﺧﺮﺟﺖ ﻓﻘﺎﻝ ﻟﻲ‪:‬‬ ‫ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻧﺖ ﻋﻴﻨﺎﻙ ﻟﻤﺎ ﺑﻬﻤﺎ ﻣﺎ ﻛﻨﺖ ﺻﺎﻧﻌﺎً؟؟ ﻗﺎﻝ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﻋﻴﻨﺎﻱ ﻟﻤﺎ ﺑﻬﻤﺎ ﺻﺒﺮﺕ‬ ‫ﻭﺍﺣﺘﺴﺒﺖ ﻗﺎﻝ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﻋﻴﻨﺎﻙ ﻟﻤﺎ ﺑﻬﻤﺎ ﺛﻢ ﺻﺒﺮﺕ ﻭﺍﺣﺘﺴﺒﺖ ﻟﻠﻘﻴﺖ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﻻ ﺫﻧﺐ‬ ‫ﻟﻚ( ﺭﻭﺍﻩ ﺃﺣﻤﺪ‪.‬‬ ‫‪30‬‬

‫ﺗﻘﺪﻳﻢ ﺍﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﺍﺟﻌﺔ ﻟﻠﻤﺘﻌﻠﻢ ﻋﻦ ﺗﻌﻠﻤﻪ‬ ‫‪U‬‬ ‫‪ -‬ﻳﺘﻔﻖ ﺍﻟﺘﺮﺑﻮﻳﻮﻥ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺗﺰﻭﻳﺪ ﺍﻟﻤﺘﻌﻠﻢ ﺑﺘﻐﺬﻳﺔ ﺭﺍﺟﻌﺔ ﺣﻮﻝ ﻣﺴﺘﻮﻯ ﺃﺩﺍﺋﻪ‪ ،‬ﻭﻣﻘﺪﺍﺭ ﺟﻮﺩﺓ‬ ‫ﺗﻌﻠﻤﻪ‪ ،‬ﻭﺇﺗﻘﺎﻧﻪ ﻟﻤﺎ ﻗﺪﻡ ﺇﻟﻴﻪ ﻣﻦ ﻣﻌﺎﺭﻑ ﻭﻣﻬﺎﺭﺍﺕ ﻭﺧﺒﺮﺍﺕ‪ ،‬ﻟﻴﺘﻌﺮﻑ ﻧﻘﺎﻁ ﻗﻮﺗﻪ ﻭﺟﻮﺍﻧﺐ‬ ‫ﺿﻌﻔﻪ‪ ،‬ﻛﻲ ﻳﻌﻤﻞ ﻋﻠﻰ ﺗﻼﻓﻴﻬﺎ ﻭﻓﻲ ﻫﺬﺍ ﺗﺸﺠﻴﻊ ﻟﻠﻤﺠﺪ ﻭﺗﻨﺒﻴﻪ ﻟﻠﻤﻘﺼﺮ‪ ،‬ﻭﻫﻮ ﺭﻛﻦ ﺃﺳﺎﺳﻲ ﻓﻲ‬ ‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ‪ ،‬ﻳﺆﺩﻱ ﺇﻫﻤﺎﻟﻪ ﺇﻟﻰ ﺗﺰﻫﻴﺪ ﺍﻟﻤﺤﺴﻦ ﻓﻲ ﺇﺣﺴﺎﻧﻪ ﻭﺗﺜﺒﻴﻂ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ‪،‬‬ ‫ﻭﻗﺪ ﻣﺎﺭﺱ ﺍﻟﻤﺮﺑﻲ ﺍﻷﻛﺮﻡ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺘﺮﺑﻮﻱ ﻓﻲ ﻋﻤﻠﻪ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻋﺒﺮ‬ ‫ﻣﻮﺍﻗﻒ ﺳﻄﺮﺗﻬﺎ ﻛﺘﺐ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻤﻌﻄﺮﺓ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻤﻄﻬﺮﺓ ﻧﺠﺘﺰﺉ ﻣﻨﻬﺎ‪:‬‬ ‫‪ -1‬ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺃﺑﻲ ﺑﻜﺮ ﻹﺣﺪﻯ ﺍﻟﺮﺅﻯ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺟﻼً ﺃﺗﻰ ﺍﻟﻨﺒﻲ )ﺹ( ﻓﻘﺎﻝ‪:‬‬ ‫ﺇﻧﻲ ﺃﺭﻯ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﺬﻛﺮ ﺭﺅﻳﺎ‪ ،‬ﻓﻌﺒﺮﻫﺎ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻓﻘﺎﻝ )ﺹ( ﺃﺻﺒﺖ ﺑﻌﻀﺎً ﻭ ﺃﺧﻄﺄﺕ ﺑﻌﻀﺎً‪،‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺑﺄﺑﻲ ﺃﻧﺖ ﻟﺘﺤﺪﺛﻨﻲ ﻣﺎ ﺍﻟﺬﻱ ﺃﺧﻄﺄﺕ ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻘﺴﻢ‪(.‬‬ ‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫‪ -2‬ﻭﻋﻦ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻗﺎﻝ‪ :‬ﺃﻗﺮﺃﻧﻲ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺳﻮﺭﺓ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﺃﻧﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺇﺫ ﺳﻤﻌﺖ‬ ‫ﺭﺟ ًﻼ ﻳﻘﺮﺃﻫﺎ ﺑﺨﻼﻑ ﻗﺮﺍءﺗﻲ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﺃﻗﺮﺃﻙ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ؟ ﻓﻘﺎﻝ‪ :‬ﺭﺳﻮﻝ ﷲ )ﺹ( ﻓﻘﻠﺖ‪ :‬ﻻ‬ ‫ﺗﻔﺎﺭﻗﻨﻲ ﺣﺘﻰ ﺁﺗﻲ ﺭﺳﻮﻝ ﷲ‪ ،‬ﻓﺄﺗﻴﻨﺎﻩ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺇﻥ ﻫﺬﺍ ﺧﺎﻟﻒ ﻗﺮﺍءﺗﻲ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﻋﻠﻤﺘﻨﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻗﺮﺃ ﻳﺎ ﺃﺑﻲ‪ ،‬ﻓﻘﺮﺃﺕ ﻓﻘﺎﻝ‪ :‬ﺃﺣﺴﻨﺖ‪ ،‬ﻓﻘﺎﻝ ﻟﻶﺧﺮ‪ :‬ﺃﻗﺮﺃ‪ ،‬ﻓﻘﺮﺃ ﺑﺨﻼﻑ‬ ‫ﻗﺮﺍءﺗﻲ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺣﺴﻨﺖ‪ ..‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺃﻧﺰﻝ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ ﻛﻠﻬﺎ ﺷﺎ ٍﻑ ﻛﺎ ٍﻑ(‬ ‫ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ‬ ‫‪ -3‬ﻭﻋﻦ ﺍﻟﺒﺮﺍء ﺑﻦ ﻋﺎﺯﺏ ﺃﻥ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻗﺎﻝ ﻟﻪ‪ \":‬ﺇﺫﺍ ﺃﺗﻴﺖ ﻣﻀﺠﻌﻚ ﻓﺘﻮﺿﺄ ﻭﺿﻮءﻙ‬ ‫ﻟﻠﺼﻼﺓ‪ ،‬ﺛﻢ ﺍﺿﻄﺠﻊ ﻋﻠﻰ ﺷﻘﻚ ﺍﻷﻳﻤﻦ ﻭﻗﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺃﺳﻠﻤﺖ ﻭﺟﻬﻲ ﺇﻟﻴﻚ‪ ،‬ﻭﻓﻮﺿﺖ ﺃﻣﺮﻱ ﺇﻟﻴﻚ‪،‬‬ ‫ﻭﺃﻟﺠﺄﺕ ﻅﻬﺮﻱ ﺇﻟﻴﻚ ﺭﻏﺒﺔ ﻭﺭﻫﺒﺔ ﺇﻟﻴﻚ‪ ،‬ﻻ ﻣﻠﺠﺄ ﻭﻻ ﻣﻨﺠﻰ ﻣﻨﻚ ﺇﻻ ﺇﻟﻴﻚ‪ ،‬ﺁﻣﻨﺖ ﺑﻜﺘﺎﺑﻚ ﺍﻟﺬﻱ‬ ‫ﺃﻧﺰﻟﺖ‪ ،‬ﻭﻧﺒﻴﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ‪ ،‬ﻓﺈﻥ ﻣﺖ ﻣﺖ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﺳﺘﺬﻛﺮﻫﻦ‪ ،‬ﻭﺑﺮﺳﻮﻟﻚ ﺍﻟﺬﻱ‬ ‫ﺃﺭﺳﻠﺖ‪ ،‬ﻗﺎﻝ ﻻ‪ ،‬ﻭﺑﻨﺒﻴﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ\" ﺍﻟﺒﺨﺎﺭﻱ ‪.6311‬‬ ‫‪31‬‬

‫ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻟﺠﺎﻧﺐ ﺍﻟﻘﻴﻤﻲ ﻓﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﻠﻴﻤﻲ‬ ‫‪U‬‬ ‫‪ -‬ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﻘﻴﻢ ﻣﻔﻬﻮﻡ ﺗﺮﺑﻮﻱ ﺩﺍﺭﺝ ﺍﻟﻴﻮﻡ‪ ،‬ﻷﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﻨﺎﺟﺢ ﻗﺎﺋﻢ ﻋﻠﻰ ﺛﻼﺛﺔ‬ ‫ﻣﻜﻮﻧﺎﺕ‪ :‬ﻫﻲ ﺍﻟﻤﻌﺮﻓﻲ ﻭﺍﻟﻤﻬﺎﺭﻱ ﺍﻟﺤﺮﻛﻲ ‪ ،‬ﻭﺍﻟﻘﻴﻤﻲ ﺍﻟﺬﻱ ﻳﺮﻣﻲ ﺇﻟﻰ ﺗﻨﻤﻴﺔ ﺍﻟﺠﺎﻧﺐ ﺍﻟﺨﻠﻘﻲ‬ ‫ﻭﺍﻟﺴﻠﻮﻛﻲ ﻭﺍﻟﺠﻤﺎﻟﻲ ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﺘﻌﻠﻢ‪ ،‬ﻟﻴﻜﻮﻥ ﻣﺮﻫﻒ ﺍﻟﺤﺲ ﺭﺍﻗﻲ ﺍﻟﻮﺟﺪﺍﻥ ﻳﻘﻆ ﺍﻟﻀﻤﻴﺮ‪،‬‬ ‫ﻳﻮﻅﻒ ﻣﺎ ﻳﻜﺘﺴﺒﻪ ﻣﻦ ﻣﻌﺎﺭﻑ ﻭﻣﻬﺎﺭﺍﺕ ﻓﻴﻤﺎ ﻳﻌﻮﺩ ﺑﺎﻟﺨﻴﺮ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻣﺤﻴﻄﻪ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﻭﺟﺪﻧﺎ‬ ‫ﺍﻫﺘﻤﺎﻣﺎً ﻭﺍﺿﺤﺎ ًﻟﺪﻯ ﺃﻫﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻤﻌﺎﺻﺮﻳﻦ ﺑﻬﺬﺍ ﺍﻟﺠﺎﻧﺐ‪ ،‬ﻓﻜﺘﺐ ﺍﻟﻤﺮﺑﻲ) ﻛﺎﺭﺍﺛﻮﻝ( ﻓﻲ‬ ‫ﺍﻷﻫﺪﺍﻑ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺷﺎﺭﺣﺎً ﻭﻣﻮﺿﺤﺎً ﻭﻣﺒﻴﻨﺎً ﻟﺪﻭﺭﻫﺎ ﻓﻲ ﺣﻘﻞ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻣﺆﻛﺪ ًﺍ ﻋﻠﻰ ﻭﺟﻮﺏ‬ ‫ﺍﻋﺘﻨﺎء ﺍﻟﻤﻌﻠﻢ ﺑﻬﺎ ﻓﻲ ﺩﺭﻭﺳﻪ‪ ،‬ﻭﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻓﻲ ﺗﺨﻄﻴﻄﻪ‪ ،‬ﻷﻥ ﻏﻴﺎﺑﻬﺎ ﻳﺆﺩﻱ ﺇﻟﻰ ﺧﻠﻞ ﺟﻠﻲ‬ ‫ﻓﻲ ﺷﺨﺼﻴﺔ ﺍﻟﻤﺘﻌﻠﻢ ﺍﻟﻤﺘﻮﺍﺯﻧﺔ ﺍﻟﺴﻮﻳﺔ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺄﺩﻭﺍﺭﻫﺎ ﺍﻟﺤﻴﺎﺗﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺑﻜﻔﺎءﺓ‬ ‫ﻭﺍﻗﺘﺪﺍﺭ‪.‬‬ ‫‪ -‬ﺇﻥ ﺍﻻﻋﺘﻨﺎء ﺑﺎﻟﺒﻌﺪ ﺍﻟﻘﻴﻤﻲ ﻓﻲ ﺳﻴﺮﺓ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﺣﻈﻲ ﺑﻤﺎ ﻳﺴﺘﺤﻘﻪ ﻋﺒﺮ ﻣﻮﺍﻗﻒ‬ ‫ﺗﻌﻠﻴﻤﻴﺔ ﻭﺗﺮﺑﻮﻳﺔ ﻳﺼﻌﺐ ﺇﺣﺼﺎﺅﻫﺎ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬ ‫‪ -1‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺧﻠﻒ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻳﻮﻣﺎ ً ﻓﻘﺎﻝ\"‪ :‬ﻳﺎ ﻏﻼﻡ ﺇﻧﻲ ﺃﻋﻠﻤﻚ‬ ‫ﻛﻠﻤﺎﺕ‪ :‬ﺍﺣﻔﻆ ﷲ ﻳﺤﻔﻈﻚ‪ ،‬ﺍﺣﻔﻆ ﷲ ﺗﺠﺪﻩ ﺗﺠﺎﻫﻚ‪ ،‬ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﷲ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ‬ ‫ﻠہﻟ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲء ﻟﻢ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲء ﻗﺪ ﻛﺘﺒﻪ ﷲ ﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻙ ﺑﺸﻲء ﻟﻢ ﻳﻀﺮﻭﻙ ﺇﻻ ﺑﺸﻲء ﻗﺪ ﻛﺘﺒﻪ ﷲ ﻋﻠﻴﻚ ﺭﻓﻌﺖ ﺍﻷﻗﻼﻡ‬ ‫ﻭﺟﻔﺖ ﺍﻟﺼﺤﻒ( ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪.2516‬‬ ‫‪ -‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺗﻮﺟﻴﻪ ﻧﺒﻮﻱ ﺭﺷﻴﺪ ﻟﺘﻠﻤﻴﺬﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻬﺪﻑ ﺇﻟﻰ ﺭﺑﻄﻪ ﺑﻤﺼﺪﺭ ﺍﻟﻘﻮﺓ‬ ‫ﺍﻟﺪﺍﺋﻢ )ﷲ( ﻭﺇﻁﻼﻕ ﻁﺎﻗﺎﺗﻪ ﻓﻲ ﺍﻟﻜﻮﻥ ﻟﻴﻤﻀﻲ ﻓﻲ ﺩﺭﻭﺏ ﺍﻟﺤﻴﺎﺓ ﺷﺠﺎﻋﺎً ﻣﻘﺪﺍﻣﺎً ﻻ ﻳﺨﺎﻑ ﻭﻻ‬ ‫ﻳﺠﺒﻦ‪ ،‬ﻭﻻ ﻳﻀﻌﻒ ﺃﻣﺎﻡ ﻗﻮﺓ ﺍﻟﺒﺎﻁﻞ ﻣﻬﻤﺎ ﻋﻈﻤﺖ‪ ،‬ﻷﻥ ﺍﻷﻣﺮ ﻛﻠﻪ ﻳﺠﺮﻱ ﺑﺄﻗﺪﺍﺭ ﷲ‪ ،‬ﻭﻓﻲ ﻫﺬﺍ‬ ‫ﻣﻦ ﺷﺤﺬ ﺍﻟﻌﺰﻳﻤﺔ ﻭﺗﻘﻮﻳﺔ ﺍﻹﺭﺍﺩﺓ ﻣﺎ ﻻ ﻣﺰﻳﺪ ﻋﻠﻴﻪ‪ ،‬ﻛﻲ ﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺑﺼﻤﺘﻪ ﻓﻲ ﺍﻟﻮﺟﻮﺩ‪،‬‬ ‫ﻭﻳﻨﻬﺾ ﺑﻤﻬﻤﺘﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺧﻠﻴﻔﺔ ﺍﻟﺨﺎﻟﻖ ﻓﻲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﺄﺗﻰ ﺩﻭﻥ ﺗﺮﺑﻴﺔ ﺗﺠﻌﻠﻪ ﻳﻌﺸﻖ‬ ‫ﺍﻟﻤﻌﺎﻟﻲ‪ ،‬ﻭﻳﺤﻠﻖ ﻣﻊ ﺍﻟﺼﻘﻮﺭ‪ ،‬ﻭﻻ ﻳﺮﺿﻰ ﺑﺎﻟﺪﻭﻥ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ):‬ﻋﻠﻮ ﺍﻟﻬﻤﺔ ﻣﻦ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺮﺍﺿﻲ ﺑﺎﻟﺪﻭﻥ ﺩﻧﻲء‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ ﺍﻟﺸﺮﻳﻔﺔ ﻻ ﺗﺮﺿﻰ ﻣﻦ ﺍﻷﺷﻴﺎء ﺇﻻ ﺑﺄﻋﻼﻫﺎ‬ ‫ﻭﺃﻓﻀﻠﻬﺎ‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ ﺍﻟﺪﻧﻴﺌﺔ ﺗﺤﻮﻡ ﺣﻮﻝ ﺍﻟﺪﻧﺎءﺍﺕ(‪.‬‬ ‫‪32‬‬

‫‪ -2‬ﻭﻓﻲ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﺠﺮﺃﺓ ﻓﻲ ﺍﻟﺤﻖ ﻭﺇﻛﺴﺎﺏ ﺍﻟﻤﺘﻌﻠﻢ ﺍﻟﺸﺠﺎﻋﺔ ﺍﻷﺩﺑﻴﺔ ﻭﺗﺤﺮﻳﺮﻩ ﻣﻦ ﻋﻘﺪﺓ‬ ‫ﺍﻟﺨﻮﻑ ﻭﺍﻟﺠﺒﻦ‪ ،‬ﻳﻮﺻﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﺎ ﺫﺭ‪ ،‬ﻳﻘﻮﻝ ﺃﺑﻮ ﺫﺭ‪ :‬ﺃﻭﺻﺎﻧﻲ ﺧﻠﻴﻠﻲ )ﺹ( ﺑﺨﺼﺎﻝ ﻣﻦ‬ ‫ﺍﻟﺨﻴﺮ‪ :‬ﺃﻭﺻﺎﻧﻲ ﺃﻻ ﺃﺧﺎﻑ ﻓﻲ ﷲ ﻟﻮﻣﺔ ﻻﺋﻢ‪ ،‬ﻭﺃﻭﺻﺎﻧﻲ ﺃﻥ ﺃﻗﻮﻝ ﺍﻟﺤﻖ ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺍ(‬ ‫ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪234./3‬‬ ‫‪ -3‬ﺗﺄﻛﻴﺪ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﻴﻦ ﺍﻟﺒﺸﺮ ﻭﺇﺯﺍﻟﺔ ﺍﻟﻔﻮﺍﺭﻕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻌﻨﺼﺮﻳﺔ‪ :‬ﻳﺮﻭﻱ ﺃﺑﻮ ﺫﺭ ﺃﻧﻪ ﻗﺪ‬ ‫ﻭﻗﻌﺖ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺑﻼﻝ ﺧﺼﻮﻣﺔ ﻭﺗﻼﺳﻦ‪ ،‬ﻓﻌﻴﺮﻩ ﺑﺄﺻﻠﻪ ﺍﻟﺤﺒﺸﻲ ﻗﺎﺋﻼً‪ :‬ﻳﺎ ﺍﺑﻦ ﺍﻟﺴﻮﺩﺍء ﻓﺸﻜﺎﻩ‬ ‫ﺇﻟﻰ ﺍﻟﻨﺒﻲ )ﺹ( ﻓﻘﺎﻝ ﻷﺑﻲ ﺫﺭ‪ :‬ﺃﻋﻴﺮﺗﻪ ﺑﺄﻣﻪ ﺇﻧﻚ ﺍﻣﺮﺅ ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ( ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﻭﺩ‬ ‫‪.5157‬‬ ‫ﻭﺍﻟﺬﻱ ﻧﻠﺤﻈﻪ ﻫﻨﺎ ﻫﻮ ﺣﺰﻡ ﺭﺳﻮﻝ ﷲ ﺗﺠﺎﻩ ﻫﺬﺍ ﺍﻟﺨﻄﺄ ﺍﻟﺴﻠﻮﻛﻲ ﺍﻟﻘﺒﻴﺢ ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺻﺪﺭ ﻣﻦ‬ ‫ﺭﺟﻞ ﻣﻦ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺒﺎﺫﻟﻴﻦ ﺍﻟﺰﺍﻫﺪﻳﻦ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺠﺎﻣﻠﻪ ﻋﻠﻰ ﺣﺴﺎﺏ‬ ‫ﺍﻟﺤﻖ‪ ،‬ﻓﺎﻟﺨﻄﺄ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺒﻪ ﻋﻠﻴﻪ ﺩﻭﻥ ﺣﺴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻟﺤﺰﻡ ﻓﻲ ﻣﻮﺿﻌﻪ ﻣﻄﻠﻮﺏ ﻛﺎﻟﺮﻓﻖ ﻓﻲ‬ ‫ﻣﻮﻁﻨﻪ‪ ،‬ﻓﻠﻜﻞ ﻣﻨﻬﻤﺎ ﻣﺠﺎﻟﻪ ﻭﻭﻗﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺤﻜﻴﻢ‪:‬‬ ‫ﻭﻭﺿﻊ ﺍﻟﻨﺪﻯ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﺴﻴﻒ ﺑﺎﻟﻌﻼ‬ ‫ﻣﻀﺮ ﻛﻮﺿﻊ ﺍﻟﺴﻴﻒ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﻨﺪﻯ‬ ‫ﺇﻥ ﺇﻧﺰﺍﻝ ﺍﻟﻌﻔﻮ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﻌﻘﻮﺑﺔ ﺑﺎﻟﻎ ﺍﻟﻀﺮﺭ ﻛﺈﻧﺰﺍﻝ ﺍﻟﻌﻘﻮﺑﺔ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﻌﻔﻮ‪.‬‬ ‫‪ -4‬ﻭﻓﻲ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻻﻋﺘﺮﺍﻑ ﻷﻫﻞ ﺍﻟﻔﻀﻞ ﺑﻔﻀﻠﻬﻢ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻧﺘﻘﺎﺻﻬﻢ ﻳﺮﻭﻱ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﺑﻴﻦ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ﺷﻲء ﻓﺴﺒﻪ ﺧﺎﻟﺪ ﻓﻘﺎﻝ )ﺹ(\" ﻻ ﺗﺴﺒﻮﺍ‬ ‫ﺃﺣﺪﺍً ﻣﻦ ﺃﺻﺤﺎﺑﻲ ﻓﺈﻥ ﺃﺣﺪﻛﻢ ﻟﻮ ﺃﻧﻔﻖ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ ﻣﺎ ﺃﺩﺭﻙ ﻣﺪ ﺃﺣﺪﻫﻢ ﻭﻻ ﻧﺼﻴﻔﻪ(‬ ‫ﺭﻗﻢ ‪2541.‬‬ ‫‪ -5‬ﻭﻓﻲ ﺍﻟﺤﺾ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺑﻴﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ ﻭﺗﺠﻨﺐ‬ ‫ﺃﺳﺒﺎﺏ ﺍﻟﻀﻌﻒ ﻭﺍﻟﺘﻔﻜﻚ ﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ\"‪ :‬ﻻ ﺗﺤﺎﺳﺪﻭﺍ‪ ،‬ﻭﻻ ﺗﻨﺎﺟﺸﻮﺍ‪ ،‬ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ‪ ،‬ﻭﻻ‬ ‫ﺗﺪﺍﺑﺮﻭﺍ‪ ،‬ﻭﻻ ﻳﺒﻊ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻴﻊ ﺑﻌﺾ‪ ،‬ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﷲ ﺇﺧﻮﺍﻧﺎً‪ ،‬ﺍﻟﻤﺴﻠﻢ ﺃﺧﻮ ﺍﻟﻤﺴﻠﻢ ﻻ‬ ‫ﻳﻈﻠﻤﻪ ﻭﻻ ﻳﺨﺬﻟﻪ ﻭﻻ ﻳﺤﻘﺮﻩ‪ ،‬ﺍﻟﺘﻘﻮﻯ ﻫﺎ ﻫﻨﺎ – ﻭﻳﺸﻴﺮ ﺇﻟﻰ ﺻﺪﺭﻩ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﺑﺤﺴﺐ ﺍﻣﺮﺉ‬ ‫ﻣﻦ ﺍﻟﺸﺮ ﺃﻥ ﻳﺤﻘﺮ ﺃﺧﺎﻩ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻛﻞ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺣﺮﺍﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ(‪.2564‬‬ ‫‪33‬‬

‫‪ -6‬ﻭﻓﻲ ﺗﺼﺤﻴﺢ ﺍﻟﻤﻔﺎﻫﻴﻢ ﺍﻟﺨﺎﻁﺌﺔ ﻭﺑﺚ ﺍﻟﻘﻴﻢ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻷﺻﻴﻠﺔ ﻳﺮﻭﻱ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺃﻥ ﺭﺟﻼ‬ ‫ﻣﺮ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ )ﺹ( ﻓﻘﺎﻝ ﻟﺮﺟﻞ ﻋﻨﺪﻩ ﺟﺎﻟﺲ‪ :‬ﻣﺎ ﺭﺃﻳﻚ ﻓﻲ ﻫﺬﺍ؟ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺃﺷﺮﺍﻑ‬ ‫ﺍﻟﻨﺎﺱ‪ :‬ﻫﺬﺍ ﻭﷲ ﺣﺮﻱ ﺇﻥ ﺧﻄﺐ ﺃﻥ ﻳﻨﻜﺢ ﻭﺇﻥ ﺷﻔﻊ ﺃﻥ ﻳﺸﻔﻊ‪ ،‬ﻓﺴﻜﺖ ﺭﺳﻮﻝ ﷲ )ﺹ( ﺛﻢ ﻣﺮ‬ ‫ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﷲ‪ :‬ﻣﺎ ﺭﺃﻳﻚ ﻓﻲ ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﻫﺬﺍ ﺭﺟﻞ ﻣﻦ ﻓﻘﺮﺍء ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻫﺬﺍ ﺣﺮﻱ ﺇﻥ ﺧﻄﺐ ﺃﻻ ﻳﻨﻜﺢ ﻭﺇﻥ ﺷﻔﻊ ﺃﻻ ﻳﺸﻔﻊ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺃﻻ ﻳﺴﻤﻊ ﻟﻘﻮﻟﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﷲ‪:‬‬ ‫ﻫﺬﺍ ﺧﻴﺮ ﻣﻦ ﻣﻞء ﺍﻷﺭﺽ ﻣﺜﻞ ﻫﺬﺍ\" ﺍﻟﺒﺨﺎﺭﻱ ‪.6447‬‬ ‫‪34‬‬

‫ﺍﻟﺨﺎﺗﻤﺔ‬ ‫‪U‬‬ ‫‪ -‬ﻭﻓﻲ ﺍﻟﺨﺘﺎﻡ ﻓﺈﻧﻨﻲ ﺁﻣﻞ ﺃﻥ ﺃﻛﻮﻥ ﺑﻤﺎ ﻗﺪﻣﺘﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﻗﺪ ﻓﺘﺤﺖ ﺃﻣﺎﻡ ﺍﻟﺒﺎﺣﺜﻴﻦ ﺑﺎﺑﺎ‬ ‫ﺃﻭﺳﻊ ﻭﺃﻓﻘﺎً ﺃﺭﺣﺐ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻹﺛﺮﺍء ﻟﻬﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺤﻴﻮﻱ ﺍﻟﻤﺘﺼﻞ‬ ‫ﺑﺠﺎﻧﺐ ﻟﻢ ﻳﻨﻞ ﺣﻘﻪ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻤﻌﻤﻘﺔ ﻣﻊ ﺃﻫﻤﻴﺘﻪ‪ ،‬ﻭﺗﻈﻞ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻤﺸﺮﻗﺔ‬ ‫ﻣﺼﺪﺭ ﺇﻟﻬﺎﻡ ﻟﻠﺪﺍﺭﺳﻴﻦ ﻭﻧﺒﺮﺍﺱ ﻫﺪﺍﻳﺔ ﻟﻠﻤﺴﺘﺮﺷﺪﻳﻦ ﻭﻣﻌﻴﻨﺎً ﻻ ﻳﻨﻀﺐ ﻣﻦ ﺍﻟﺪﺭﻭﺱ‬ ‫ﻭﺍﻟﺤﻜﻢ ﻭﺍﻟﺨﺒﺮﺍﺕ ﻭﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺘﻲ ﺗﻀﻲء ﺍﻟﺪﺭﻭﺏ ﺃﻣﺎﻡ ﺃﺟﻴﺎﻝ ﺍﻷﻣﺔ ﻓﻲ ﻛﻞ ﺯﻣﺎﻥ‬ ‫ﻭﻣﻜﺎﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺻﺎﺣﺒﻬﺎ ﻫﻮ ﺍﻟﻤﺜﻞ ﺍﻷﻋﻠﻰ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻱ ﺷﻬﺪ ﻟﻪ ﺑﺎﻟﻔﻀﻞ ﺃﻫﻞ‬ ‫ﺍﻟﻔﻀﻞ ﺣﺘﻰ ﻣﻦ ﻏﻴﺮ ﺃﺗﺒﺎﻋﻪ‪ ،‬ﻳﻘﻮﻝ) ﺑﺮﻧﺎﺭﺩ ﺷﻮ(‪ ) :‬ﺇﻥ ﺍﻟﻌﺎﻟﻢ ﺃﺣﻮﺝ ﻣﺎ ﻳﻜﻮﻥ ﺇﻟﻰ‬ ‫ﺭﺟﻞ ﻓﻲ ﺗﻔﻜﻴﺮ ﻣﺤﻤﺪ‪ ،‬ﻫﺬﺍ ﺍﻟﻨﺒﻲ ﺍﻟﺬﻱ ﻭﺿﻊ ﺩﻳﻨﻪ ﺩﺍﺋﻤﺎً ﻣﻮﺿﻊ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻹﺟﻼﻝ‬ ‫ﻓﺈﻧﻪ ﺃﻗﻮﻯ ﺩﻳﻦ ﻋﻠﻰ ﻫﻀﻢ ﺟﻤﻴﻊ ﺍﻟﻤﺪﻧﻴﺎﺕ‪ ،‬ﺧﺎﻟﺪ ًﺍ ﺧﻠﻮﺩ ﺍﻷﺑﺪ‪ ،‬ﻭﺇﻧﻲ ﺃﺭﻯ ﻛﺜﻴﺮ ًﺍ ﻣﻦ ﺑﻨﻲ‬ ‫ﻗﻮﻣﻲ ﺩﺧﻠﻮﺍ ﻓﻲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻋﻦ ﺑﻴﻨﺔ ﻭﺳﻴﺠﺪ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﺠﺎﻟﻪ ﻓﻲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﺑﻴﺔ‪ ،‬ﺇﻥ‬ ‫ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻓﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻮﺳﻄﻰ ﻭﻧﺘﻴﺠﺔ ﻟﻠﺠﻬﻞ ﺃﻭ ﺍﻟﺘﻌﺼﺐ ﻗﺪ ﺭﺳﻤﻮﺍ ﻟﺪﻳﻦ ﻣﺤﻤﺪ‬ ‫ﺻﻮﺭﺓ ﻗﺎﺗﻤﺔ‪ ،‬ﻟﻘﺪ ﻛﺎﻧﻮﺍ ﻳﻌﺘﺒﺮﻭﻧﻪ ﻋﺪﻭﺍ ﻟﻠﻤﺴﻴﺤﻴﺔ‪ ،‬ﺑﻞ ﻳﺠﺐ ﺃﻥ ﻳﺴﻤﻰ ﻣﻨﻘﺬ ﺍﻟﺒﺸﺮﻳﺔ‪،‬‬ ‫ﻭﻓﻲ ﺭﺃﻳﻲ ﺃﻧﻪ ﻟﻮ ﺗﻮﻟﻰ ﺃﻣﺮ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻴﻮﻡ ﻟﻮﻓﻖ ﻟﺤﻞ ﻣﺸﺎﻛﻠﻨﺎ ﺑﻤﺎ ﻳﺆﻣﻦ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺴﻌﺎﺩﺓ‬ ‫ﺍﻟﺘﻲ ﻳﺮﻧﻮ ﺍﻟﺒﺸﺮ ﺇﻟﻴﻬﺎ(‪.‬‬ ‫ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‬ ‫‪35‬‬

‫ﺍﻟﻤﺮﺍﺟﻊ‬ ‫‪U‬‬ ‫‪ -1‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬ ‫‪ -2‬ﺩﺭﺍﺳﺎﺕ ﺇﺳﻼﻣﻴﺔ – ﺳﻴﺪ ﻗﻄﺐ‬ ‫‪ -3‬ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫‪ -4‬ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ‪.‬‬ ‫‪ -5‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫‪ -6‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ‪.‬‬ ‫‪ -7‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪.‬‬ ‫‪ -8‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ‪.‬‬ ‫‪ -9‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪.‬‬ ‫‪ -10‬ﺳﻴﺮﺓ ﺍﺑﻦ ﻫﺸﺎﻡ‪.‬‬ ‫‪ -11‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ – ﻟﻠﻤﻨﺬﺭﻱ‪.‬‬ ‫‪ -12‬ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ – ﺃﺑﻮ ﻟﺒﺎﺑﻪ ﺣﺴﻴﻦ‪.‬‬ ‫‪ -13‬ﺇﻛﻤﺎﻝ ﺍﻟﻤﻌﻠﻢ ﺑﻔﻮﺍﺋﺪ ﻣﺴﻠﻢ – ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪.‬‬ ‫‪ -14‬ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪ -‬ﺍﻟﻬﻴﺜﻤﻲ‪.‬‬ ‫‪ -15‬ﺇﺣﻴﺎء ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪ -‬ﺍﻟﻐﺰﺍﻟﻲ‪.‬‬ ‫‪ -16‬ﺍﻟﻤﺠﻤﻮﻉ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ – ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪.‬‬ ‫‪ -17‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺰﺍﺭ‪.‬‬ ‫‪ 18‬ﻣﻮﻗﻊ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻲ ) ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﺤﺪﻳﺜﻴﺔ(‪.‬‬ ‫‪36‬‬

‫ﻓﻬﺮﺱ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‬ ‫‪U‬‬ ‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻌﻨﻮﺍﻥ‬ ‫ﺍﻟﺮﻗﻢ‬ ‫‪1‬‬ ‫‪3‬‬ ‫‪ 1‬ﺍﻟﻤﻘﺪﻣﺔ‬ ‫‪5‬‬ ‫‪7‬‬ ‫‪ 2‬ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ‬ ‫‪10‬‬ ‫‪12‬‬ ‫‪ 3‬ﺍﻟﺘﻤﻬﻴﺪ ﺍﻟﻤﺸﻮﻕ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬ ‫‪14‬‬ ‫‪17‬‬ ‫‪ 4‬ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﻣﻌﺎﻟﺠﺔ ﺃﺧﻄﺎء ﺍﻟﻤﺘﻌﻠﻤﻴﻦ‬ ‫‪19‬‬ ‫‪23‬‬ ‫‪ 5‬ﺍﻟﺘﻌﺰﻳﺰ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬ ‫‪25‬‬ ‫‪27‬‬ ‫‪ 6‬ﺗﻮﻅﻴﻒ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬ ‫‪29‬‬ ‫‪31‬‬ ‫‪ 7‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ‬ ‫‪32‬‬ ‫‪35‬‬ ‫‪ 8‬ﺍﺳﺘﺜﺎﺭﺓ ﺍﻟﺪﻣﺎﻍ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬ ‫‪36‬‬ ‫‪ 9‬ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺃﺳﺌﻠﺔ ﺍﻟﻤﺘﻌﻠﻤﻴﻦ‬ ‫‪ 10‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﻣﺜﻠﺔ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻟﺘﻘﺮﻳﺐ ﺍﻟﺤﻘﺎﺋﻖ ﺇﻟﻰ ﺍﻷﺫﻫﺎﻥ‬ ‫‪ 11‬ﺭﻓﻊ ﻣﺴﺘﻮﻯ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺍﻟﻤﺘﻌﻠﻢ ﻭﺇﺷﻌﺎﺭﻩ ﺃﻧﻪ ﻣﻮﺿﻊ ﺛﻘﺔ‬ ‫‪ 12‬ﺍﻟﺘﻮﺩﺩ ﻟﻠﻤﺘﻌﻠﻤﻴﻦ ﻭﺍﻟﻤﺰﺍﺡ ﻣﻌﻬﻢ‬ ‫‪ 13‬ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﻤﻮﻗﻒ‬ ‫‪ 14‬ﺗﻘﺪﻳﻢ ﺍﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﺍﺟﻌﺔ ﻟﻠﻤﺘﻌﻠﻢ ﻋﻦ ﺗﻌﻠﻤﻪ‬ ‫‪ 15‬ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻟﺠﺎﻧﺐ ﺍﻟﻘﻴﻤﻲ ﻓﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﻠﻴﻤﻲ‬ ‫‪ 16‬ﺍﻟﺨﺎﺗﻤﺔ‬ ‫‪ 17‬ﺍﻟﻤﺮﺍﺟﻊ‬ ‫‪37‬‬