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‫‪Magazine‬‬
‫مجلة محكمة تصدر عن اللجنة الوطنية القطرية للتربية والثقافة والعلوم‬

‫قطر تشارك في املؤمتر السابع لوزراء التعليم العالي‬ ‫‪9‬‬

‫‪LEADERSHIP IN THE‬‬
‫لغة الطفل العربي ب�ين العوملة واإلع�ل�ام واإلنترنت‬ ‫‪41‬‬ ‫‪SCIENCE CURRICULUM‬‬
‫ال���ع���وام���ل امل����ؤث����رة ف����ي أداء م��ع��ل��م ال���ل���غ���ة ال��ع��رب��ي��ة‬ ‫‪59‬‬

‫عالقة تقدير ال��ذات بالتوافق النفسي االجتماعي‬ ‫‪157‬‬

‫‪By‬‬
‫م���درس���ة ال��ش��ع��راء ال��ص��ع��ال��ي��ك ف���ي ال��ع��ص��ر اجل��اه��ل��ي‬ ‫‪181‬‬ ‫‪Dr. Marlow Ediger‬‬

‫ف���ن ال��ت��ح��ري��ر ال��ص��ح��ف��ي ف���ي ض����وء م��ع��ال��م ق��رآن��ي��ة‬ ‫‪229‬‬

‫‪185‬‬
‫العدد ‪ 185‬ـ ـ السـنة الرابعـة واألربعـون ـ ـ م ـ ـ ــارس ‪2015‬‬ ‫‪NO. 185 - FOURTY FOURTH - MARCH 2015‬‬
 EDITOR IN CHIEF ‫رئيس التحرير‬
Dr. Hamda Al-Sulaiti ‫األمني العام للجنة الوطنية‬

AL-TARBIYA
Magazine
Secretary General
for Qatar National Commission

EDITORIAL STAFF
‫ حمدة حسن السليطي‬.‫د‬
‫التحرير‬
Sharif Mahmoud al-Sharif ‫شريف محمود الشريف‬ ‫مجلة فصلية محكمة تصدر كل ثالثة شهور ميالدية‬
Correspondence to be addressed to Chief Editor ‫محمد صديق محمد حسن‬ ‫ قطر‬- ‫ الدوحة‬،9865 ‫ ب‬. ‫املراسالت باسم رئيس التحرير ص‬
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Mailing Address: :‫مراسالت هيئة التحرير‬

• The authors are responsible for the choice and ‫حقوق الطبع والنشر محفوظة لألمانة‬ •
presentation of the facts and articles con-
‫العامة للجنة الوطنية القطرية للتربية‬ :‫توجه إلى العنوان التالي‬
tained in this magazine and for the opinions
Chief Editor therein, which are not necessarily those of ‫ ويجوز اعادة النشر بعد‬،‫والثقافة والعلوم‬
Qatar National Commission For Education, Qatar National Commission for Education,
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Leagal Deposit No.: 110/2015 2015/115 :‫رقم اإليداع بدار الكتب القطرية‬
ISBN/ 978/9927: 4/03/109 109/30/4 :)‫الرقم الدولي (ردمك‬
 ‫ﻛﻠﻤﺔ اﻟﺘﺤﺮﻳﺮ‬
‫"ﻟﻢ ﺗﻌﺪ ﺍﳊﻮﻛﻤﺔ ﺗﺮﻓ ﹱﺎ ﺇﺩﺍﺭﻳ ﹱﺎ ﻣﺴﺘﻮﺭﺩﺍﹱ‪ ,‬ﺑﻞ ﺃﺻﺒﺤﺖ ﻓﻲ ﺟﻮﻫﺮ ﺃﻱ ﻋﻤﻞ ﻧﺎﺟﺢ‪ ,‬ﻭﺗﻜﺘﺴﺐ‬
‫ﺃﻫﻤﻴﺔ ﺧﺎﺻﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ,‬ﻭﻛﻠﻤﺎ ﺍﻗﺘﺮﺑﻨﺎ ﻣﻦ ﺍﳊﻮﻛﻤﺔ ﺍﻟﺮﺷﻴﺪﺓ‬
‫ﺃﺻﺒﺤﻨﺎ ﺃﻛﺜﺮ ﺛﻘﺔ ﺑﺴﻼﻣﺔ ﺇﺟﺮﺍﺀﺍﺗﻨﺎ ﻭﺭﻓﻌﻨﺎ ﻣﺼﺪﺍﻗﻴﺔ ﻣﺆﺳﺴﺎﺗﻨﺎ ﻭﻣﻨﺎﻫﺠﻬﺎ ﻭﺷﻬﺎﺩﺍﺗﻬﺎ‬
‫ﻭﺍﻋﺘﻤﺎﺩﻫﺎ ﺍﻷﻛﺎﺩﳝﻲ ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﶈﻠﻲ ﺃﻭ ﺍﻹﻗﻠﻴﻤﻲ ﺍﻟﺪﻭﻟﻲ"‪.‬‬
‫ﺑﻬﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻛﺎﻥ ﺗﺄﻛﻴﺪ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻤﺎﺩﻱ ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ‪ -‬ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺘﻌﻠﻴﻢ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﻣﻌﺎﻳﻴﺮ ﺿﻤﺎﻥ ﺍﳉﻮﺩﺓ‬
‫ﻭﺍﻻﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ ﻭﺩﻋﻢ ﻣﺒﺪﺃ ﺍﳌﺴﺎﺀﻟﺔ ﻤﺑﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ ,‬ﺧﻼﻝ ﺇﻟﻘﺎﺋﻪ ﻛﻠﻤﺔ ﻭﻓﺪ ﻗﻄﺮ‬
‫ﺍﳌﺸﺎﺭﻙ ﻓﻲ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺴﺎﺑﻊ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ ,‬ﻭﺍﻟﺬﻱ ﻋﻘﺪ ﲢﺖ ﺷﻌﺎﺭ‪ » :‬ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺎﻟﻲ ﺍﳊﻮﻛﻤﺔ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻟﺘﺸﻐﻴﻞ«‪.‬‬
‫ﻭﻓﻲ ﻛﻠﻤﺘﻪ ﺃﻳﻀﺎﹱ ﻧﻮﻩ ﺳﻌﺎﺩﺓ ﺍﻟﻮﺯﻳﺮ ﺇﻟﻰ ﺇﺻﺪﺍﺭ ﻗﺮﺍﺭ ﻭﺯﺍﺭﻱ ﻳﻘﻀﻲ ﺑﺈﻧﺸﺎﺀ ﻛﻴﺎﻥ ﻭﻃﻨﻲ‬
‫ﻟﻼﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ ﻭﺿﻤﺎﻥ ﺍﳉﻮﺩﺓ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻓﻲ ﺩﻭﻟﺔ ﻗﻄﺮ‪ ,‬ﲤﺎﺷﻴﺎﹱ ﻣﻊ ﺍﻟﺘﻮﺟﻬﺎﺕ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺘﻲ ﺗﺮﺍﻓﻘﺖ ﻣﻊ ﺇﻧﺸﺎﺀ ﻭﻛﺎﻻﺕ ﺿﻤﺎﻥ ﺍﳉﻮﺩﺓ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ‪ ,‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻰ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﻘﺮﺍﺭ ﻳﺆﻛﺪ ﺍﻟﺘﺰﺍﻡ ﺩﻭﻟﺔ ﻗﻄﺮ ﺑﺎﳊﻮﻛﻤﺔ ﻭﺍﳉﻮﺩﺓ ﻣﻦ ﺧﻼﻝ ﺍﻧﻀﻤﺎﻣﻬﺎ ﺇﻟﻰ ﺍﻟﺸﺒﻜﺔ ﺍﳋﻠﻴﺠﻴﺔ‬
‫ﻟﻀﻤﺎﻥ ﺍﳉﻮﺩﺓ‪ ,‬ﻭﺍﻟﺴﻌﻲ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻟﺸﻘﻴﻘﺔ ﳌﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻟﻰ ﺇﻧﺸﺎﺀ‬
‫ﻫﻴﺌﺔ ﺧﻠﻴﺠﻴﺔ ﻟﻼﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ‪.‬‬
‫ﺇﻥ ﺍﳊﻮﻛﻤﺔ ﺍﻟﺮﺷﻴﺪﺓ ﻤﺑﻌﻨﺎﻫﺎ ﺍﻟﺬﻱ ﺃﻛﺪﻩ ﺳﻌﺎﺩﺓ ﺍﻟﻮﺯﻳﺮ ﻓﻲ ﻛﻠﻤﺘﻪ ﻫﻲ ﻧﻈﺎﻡ ﻳﺪﻋﻢ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﻭﺍﻟﺸﻔﺎﻓﻴﺔ ﻭﺍﳌﺴﺎﺀﻟﺔ ﺍﳌﺆﺳﺴﻴﺔ ﻭﺗﻌﺰﻳﺰ ﺍﻟﺜﻘﺔ ﻭﺍﳌﺼﺪﺍﻗﻴﺔ ﻓﻲ ﺑﻴﺌﺔ ﺍﻟﻌﻤﻞ‪ ,‬ﻭﻳﺤﺪﺩ ﺍﳌﺴﺌﻮﻟﻴﺎﺕ‬
‫ﻭﺍﳊﻘﻮﻕ ﻭﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ ﺟﻤﻴﻊ ﺍﻟﻔﺌﺎﺕ ﺍﳌﻌﻨﻴﺔ‪ ,‬ﻭﻳﻮﺿﺢ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻟﺼﻨﻊ‬
‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﺮﺷﻴﺪﺓ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻌﻤﻞ ﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﳌﻨﻈﻤﺎﺕ‬
‫ﺍﻷﺧﺮﻱ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﻣﺼﻄﻠﺢ ﺍﳊﻮﻛﻤﺔ ﻭﺇﻥ ﻛﺎﻥ ﺟﺪﻳﺪﺍﹱ ﺃﻭ ﻭﺍﺭﺩﺍﹱ ﻣﻦ ﺛﻘﺎﻓﺎﺕ ﻭﺑﻼﺩ ﺃﺧﺮﻯ ﺇﻻ‬
‫ﺃﻧﻪ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻣﻨﻄﻠﻘﺎﺗﻨﺎ ﻭﺛﻮﺍﺑﺘﻨﺎ ﺍﻟﺘﻲ ﺗﺆﻛﺪ ﺃﻥ ﺍﳊﻜﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ‪ ,‬ﻓﺤﻴﺚ ﻭﺟﺪﻫﺎ ﻓﻬﻮ ﺃﺣﻖ‬
‫ﺑﻬﺎ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻌﺰﺯ ﺩﻋﻮﺗﻨﺎ ﺇﻟﻰ ﺗﻔﻌﻴﻞ ﺍﳊﻮﻛﻤﺔ ﻓﻲ ﻣﺆﺳﺴﺎﺗﻨﺎ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺟﻌﻠﻬﺎ ﺟﺰﺀﺍﹱ ﺃﺳﺎﺳﻴﺎﹱ‬
‫ﻣﻦ ﺛﻘﺎﻓﺘﻨﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺩﺍﻋﻤﺎﹱ ﳉﻬﻮﺩﻧﺎ ﻧﺤﻮ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬

‫»ﺍﻟﺘﺤﺮﻳﺮ«‬

‫‪١‬‬
 ‫أﺿﻮاء ﻋﻠﻰ‬
‫اﻟﻠﺠﻨﺔ اﻟﻮﻃﻨﻴﺔ اﻟﻘﻄﺮﻳﺔ ﻟﻠﺘﺮﺑﻴﺔ واﻟﺜﻘﺎﻓﺔ واﻟﻌﻠﻮم‬
‫) اﻟﻤﻬﺎم واﻟﻤﺴﺆوﻟﻴﺎت(‬

‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺩﻭﻟﺔ ﻗﻄﺮ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﺴﺒﺎﻗﺔ ﻓﻲ ﺍﻻﻧﻀﻤﺎﻡ ﺇﻟﻰ ﻣﻨﻈﻤﺔ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻟﻠﺘﺮﺑﻴﺔ‬
‫ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﺳﻢ »ﺍﻟﻴﻮﻧﺴﻜﻮ« ﻟﺬﻟﻚ ﻓﻘﻂ ﻗﺎﻣﺖ ﺑﺘﺄﺳﻴﺲ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻣﻨﺬ ﻣﺎ‬
‫ﻳﺰﻳﺪ ﻋﻦ ﺧﻤﺴﲔ ﻋﺎﻣﺎﹱ ﻓﻲ ‪ 25‬ﻓﺒﺮﺍﻳﺮ ‪1962‬ﻡ‪ ,‬ﻟﻠﻘﻴﺎﻡ ﺑﺪﻭﺭ ﺣﻠﻘﺔ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺗﻠﻚ ﺍﳌﻨﻈﻤﺔ ﻭﺑﲔ‬
‫ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ ﺑﻘﻄﺎﻋﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻹﻋﻼﻡ ﻭﺍﻻﺗﺼﺎﻝ ﻓﻲ ﺍﻟﺪﻭﻟﺔ ﻟﺘﺤﻘﻴﻖ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳋﺪﻣﺎﺕ ﻭﺍﻟﺒﺮﺍﻣﺞ ﻭﺍﳌﺸﺮﻭﻋﺎﺕ ﺍﻟﺘﻲ ﺗﻘﺪﻣﻬﺎ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻓﻲ ﺗﻠﻚ ﺍﳌﺠﺎﻻﺕ‪.‬‬

‫ﻭﻤﺑﺮﻭﺭ ﺍﻟﻮﻗﺖ ﻭﻗﻴﺎﻡ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺘﺄﺳﻴﺲ ﻣﻨﻈﻤﺔ ﻣﺸﺎﺑﻬﺔ ﻫﻲ ﺍﳌﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﺳﻢ »ﺍﻷﻟﻴﻜﺴﻮ« ﻭﻗﻴﺎﻡ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻳﻀﺎﹱ ﺑﺈﻧﺸﺎﺀ ﻣﻨﻈﻤﺔ ﳑﺎﺛﻠﺔ‬
‫ﻭﻫﻲ ﺍﳌﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺈﺳﻢ »ﺇﻳﺴﻴﺴﻜﻮ« ﺃﺻﺒﺤﺖ ﺍﻟﻠﺠﻨﺔ‬
‫ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻘﻄﺮﻳﺔ ﻣﻜﻠﻔﺔ ﺃﻳﻀﺎﹱ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﻫﺎﺗﲔ ﺍﳌﻨﻈﻤﺘﲔ‪.‬‬

‫ﻭﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﺜﻼﺙ ‪ ) :‬ﺍﻟﻴﻮﻧﺴﻜﻮ‪ ,‬ﺍﻷﻟﻴﻜﺴﻮ‪ ,‬ﺍﻹﻳﺴﻴﺴﻜﻮ( ﻓﺈﻥ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻮﻃﻨﻴﺔ‬
‫ﺍﻟﻘﻄﺮﻳﺔ ﺗﻘﻮﻡ ﺃﻳﻀﺎﹱ ﺑﺪﻭﺭ ﺣﻠﻘﺔ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﳌﻜﺎﺗﺐ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻟﻔﺮﻋﻴﺔ ﻟﺘﻠﻚ ﺍﳌﻨﻈﻤﺎﺕ ﻭﺑﲔ‬
‫ﺍﳉﻬﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﺑﺪﻭﻟﺔ ﻗﻄﺮ‪.‬‬

‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺗﻠﻚ ﺍﳌﻜﺎﺗﺐ‪:‬‬

‫• ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﻹﻗﻠﻴﻤﻲ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻘﺮﻩ )ﺍﻟﺪﻭﺣﺔ(‪.‬‬

‫• ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﻟﺪﻭﻟﻲ ﻟﻺﺣﺼﺎﺋﻴﺎﺕ )‪ (IBE‬ﺍﻟﺘﺎﺑﻊ ﻟﻠﻴﻮﻧﺴﻜﻮ ﻭﻣﻘﺮﻩ )ﺟﻨﻴﻒ( ﻓﻲ ﺳﻮﻳﺴﺮﺍ‪.‬‬
‫• ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﻟﺪﻭﻟﻲ ﻟﻺﺣﺼﺎﺋﻴﺎﺕ )‪ (UIS‬ﻭﻣﻘﺮﻩ )ﻣﻮﻧﺘﺮﻳﺎﻝ( ﻓﻲ ﻛﻨﺪﺍ‪.‬‬
‫• ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﻟﺪﻭﻟﻲ ﻟﻠﺘﺨﻄﻴﻂ ﺍﻟﺘﺮﺑﻮﻱ )‪ (IPE‬ﻭﻣﻘﺮﻩ )ﺑﺎﺭﻳﺲ( ﻓﻲ ﻓﺮﻧﺴﺎ‪.‬‬
‫• ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﻹﻗﻠﻴﻤﻲ ﻟﻠﻌﻠﻮﻡ ﺑﺎﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻘﺮﻩ )ﺍﻟﻘﺎﻫﺮﺓ( ﻓﻲ ﺟﻤﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪٢‬‬
 ‫• ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﻣﻘﺮﻩ )ﺍﻟﺸﺎﺭﻗﺔ( ﻓﻲ ﺩﻭﻟﺔ‬
‫ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ‪.‬‬
‫• ﻣﻌﻬﺪ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻘﺮﻩ )ﺍﻟﻘﺎﻫﺮﺓ( ﻓﻲ ﺟﻤﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫• ﻣﻌﻬﺪ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻘﺮﻩ ﻓﻲ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻤﻨﻴﺔ‪.‬‬
‫• ﻣﻌﻬﺪ ﺍﳋﺮﻃﻮﻡ ﺍﻟﺪﻭﻟﻲ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻘﺮﻩ )ﺍﳋﺮﻃﻮﻡ( ﻓﻲ ﺟﻤﻬﻮﺭﻳﺔ ﺍﻟﺴﻮﺩﺍﻥ‪.‬‬
‫• ﻣﻜﺘﺐ ﺗﻨﺴﻴﻖ ﺍﻟﺘﻌﺮﻳﺐ ﻭﻣﻘﺮﻩ ) ﺍﻟﺮﺑﺎﻁ( ﻓﻲ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪.‬‬
‫ﻛﻤﺎ ﺗﻘﻮﻡ ﺍﻟﻠﺠﻨﺔ ﺃﻳﻀﺎﹱ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺟﻬﺎﺕ ﺃﺧﺮﻱ ﺗﺘﺒﻊ ﻟﺘﻠﻚ ﺍﳌﻨﻈﻤﺎﺕ ﻣﺜﻞ ﻣﻜﺘﺐ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻲ‬
‫ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﻭﻣﻘﺮﻩ ) ﺍﻟﺮﻳﺎﺽ( ﺑﺎﻟﻠﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ,‬ﻭﺍﻟﺬﻱ ﻳﻌﺪ ﺃﺣﺪ ﺃﺟﻬﺰﺓ ﺍﻷﻣﺎﻧﺔ‬
‫ﺍﻟﻌﺎﻣﺔ ﳌﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳋﻠﻴﺠﻲ‪.‬‬

‫ﺍﳌﻬﺎﻡ ﻭﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﻟﺘﻲ ﺗﻘﻮﻡ ﺍﻟﻠﺠﻨﺔ ﺑﺘﻨﻔﻴﺬﻫﺎ‪:‬‬

‫ﻭﺗﺘﻀﻤﻦ ﺗﻠﻚ ﺍﳌﻬﺎﻡ ﻭﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﶈﺎﻭﺭ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫• ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻟﻬﻴﺌﺎﺕ ﺍﻟﺘﻲ ﲤﺜﻠﻬﺎ ﻭﻣﻊ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ ﺑﻘﻄﺎﻋﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻻﺗﺼﺎﻝ ﻓﻲ ﺩﻭﻟﺔ ﻗﻄﺮ‪.‬‬
‫• ﺗﻨﻈﻴﻢ ﺍﳌﺆﲤﺮﺍﺕ ﻭﺍﻟﻨﺪﻭﺍﺕ ﻭﻭﺭﺵ ﺍﻟﻌﻤﻞ ﻭﺍﳊﻠﻘﺎﺕ ﺍﻟﻨﻘﺎﺷﻴﺔ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‬
‫ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﻣﺠﺎﻻﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ‪.‬‬
‫• ﺍﻟﺘﻮﻋﻴﺔ ﻭﺍﻟﺘﻨﻮﻳﺮ ﻭﺇﺛﺮﺍﺀ ﺍﻟﻔﻜﺮ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﻌﻠﻤﻲ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺮﺑﻲ ﺑﺼﻔﺔ‬
‫ﻋﺎﻣﺔ ﻭﺩﻭﻟﺔ ﻗﻄﺮ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﻣﻦ ﺧﻼﻝ ﺇﺻﺪﺍﺭ )ﻣﺠﻠﺔ ﺍﻟﺘﺮﺑﻴﺔ(‪.‬‬
‫• ﺍﳌﺴﺎﻫﻤﺔ ﻓﻲ ﺗﻨﻮﻳﻊ ﺍﻟﺜﻘﺎﻓﺎﺕ‪ ,‬ﻭﺍﻟﺘﺤﺎﻭﺭ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ‪ ,‬ﻭﺯﻳﺎﺩﺓ ﺍﳋﺒﺮﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ ﻟﺪﻯ ﻗﻄﺎﻉ‬
‫ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﻄﻼﺏ ﻭﺍﻟﻄﺎﻟﺒﺎﺕ ﻤﺑﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻻﺑﺘﺪﺍﺋﻲ ﻭﺍﻹﻋﺪﺍﺩﻱ ﻭﺍﻟﺜﺎﻧﻮﻱ ﺑﺪﻭﻟﺔ ﻗﻄﺮ‪ ,‬ﻣﻦ‬
‫ﺧﻼﻝ )ﻣﺸﺮﻭﻉ ﺷﺒﻜﺔ ﺍﳌﺪﺍﺭﺱ ﺍﳌﻨﺘﺴﺒﺔ ﻟﻠﻴﻮﻧﺴﻜﻮ(‪.‬‬

‫‪٣‬‬
 ‫ﺗﺤﻘﻴﻘﺎت ﺻﺤﻔﻴﺔ‬
‫ﺇﻋﺪﺍﺩ‪ :‬ﻣﺤﻤﺪ ﺻﺪﻳﻖ ﻣﺤﻤﺪ ﺣﺴﻦ‬
‫ﻟﻐﺔ ﺍﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ ﺑﲔ ﺍﻟﻌﻮﳌﺔ‬
‫ﻭﺍﻹﻋﻼﻡ ﻭﺍﻹﻧﺘﺮﻧﺖ‬
‫ﺹ ‪ - 41‬ﺹ ‪56‬‬
‫اﻟﺘﺮﺑﻴﺔ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﻣﻌﻠﻢ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ‬
‫ﻣﻌﻠﻤﻴﻬﺎ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﻬﺎﺷﻤﻲ‬
‫ﺩ‪ .‬ﻓﺎﺋﺰﺓ ﻣﺤﻤﺪ ﻓﺨﺮﻱ‬
‫ﺹ ‪ - 59‬ﺹ ‪82‬‬
‫ﺗﻮﻗﻌﺎﺕ ﻣﺮﺑﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ‬
‫ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ(‬
‫ﻭﺇﺩﺍﺭﺓ ﺍﻟﺼﻒ ﺍﻟﺘﻌﻠﻴﻤﻲ‬
‫ﺩ‪ .‬ﻧﺎﺩﻳﺔ ﺑﻮﺿﻴﺎﻑ ‪ -‬ﻓﺎﻃﻤﺔ ﻣﺨﻠﻮﻓﻲ‬
‫ﺹ ‪ - 83‬ﺹ ‪116‬‬
‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‬
‫ﻭﺍﻷﻧﻈﻤﺔ ﺍﳊﺪﻳﺜﺔ ﻓﻲ ﺇﻋﺪﺍﺩ‬
‫ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬
‫ﺹ ‪ - 117‬ﺹ ‪134‬‬
‫ﺗﻘﺎرﻳﺮ ﺻﺤﻔﻴﺔ‬
‫ﺇﻋﺪﺍﺩ‪ :‬ﺷﺮﻳﻒ ﻣﺤﻤﻮﺩ ﺍﻟﺸﺮﻳﻒ‬
‫ﻗﻄﺮ ﺗﺸﺎﺭﻙ ﻓﻲ ﺍﳌﺆﲤﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‬
‫ﺹ ‪ - 9‬ﺹ ‪20‬‬
‫ﻓﻲ ﻫﺬا اﻟﻌﺪد‬
‫ﻗﻄﺮ ﺗﺸﺎﺭﻙ ﻓﻲ ﻣﺆﲤﺮ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ‬
‫ﺍﳌﺴﺘﺪﺍﻣﺔ‬
‫ﺹ ‪ - 21‬ﺹ ‪27‬‬
‫ﺍﺟﺘﻤﺎﻉ ﺗﺸﺎﻭﺭﻱ ﻷﻣﻨﺎﺀ ﺍﻟﻠﺠﺎﻥ‬
‫ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻴﻮﻧﺴﻜﻮ ﻓﻲ ﺩﻭﻝ‬
‫ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻴﻤﻦ‬
‫ﺹ ‪ - 29‬ﺹ ‪33‬‬
‫ﻧﺪﻭﺓ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‬
‫ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‬
‫ﺹ ‪ - 35‬ﺹ ‪38‬‬
‫‪٤‬‬

‫ﺍﻷﺑ ﹽﻮﺓ ﺍﻟﻨﺎﺟﺤﺔ ﻭﳕﻮ ﺍﻟﻄﻔﻞ ﻓﻲ‬
‫ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﻟﻰ ﻣﻦ ﻋﻤﺮﻩ‬
‫ﻧﺎﺩﻳﺎ ﺷﺒﻴﺐ‬
‫ﺹ ‪ - 211‬ﺹ ‪224‬‬
‫اﻟﺜﻘﺎﻓﺔ‬
‫ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﻨﻲ ﺍﻹﺳﻼﻣﻲ‬
‫ﺩ‪ .‬ﺃﺣﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺴﺎﻳﺢ‬
‫ﺹ ‪ - 137‬ﺹ ‪156‬‬

‫ﻋﻼﻗﺔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺑﺎﻟﺘﻮﺍﻓﻖ‬

‫ﻋﻠﻮم واﺗﺼﺎل‬ ‫ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﻋﻴﻨﺔ‬
‫ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ‬
‫ﺍﳌﺪﺧﻞ ﺍﳌﺸﻮﻕ ﻭﺍﳋﺎﲤﺔ ﺍﳉﻴﺪﺓ‬ ‫ﺑﺎﳉﺰﺍﺋﺮ‬
‫ﻭﺗﺮﺍﺑﻄﻬﻤﺎ ﺍﻟﻮﺛﻴﻖ‬ ‫ﺩ‪ .‬ﺭﻳﺎﻥ ﺳﻴﺪ ﻋﻠﻲ ‪ -‬ﺩ‪ .‬ﳊﺮﺵ‬
‫ﺩﺭﺍﺳﺎﺕ ﻓﻲ ﻓﻦ ﺍﻟﺘﺤﺮﻳﺮ‬ ‫ﻣﺤﻤﺪ ‪ -‬ﻃﺒﺎﺵ ﻟﻮﻳﺰﺓ‬
‫ﺍﻟﺼﺤﻔﻲ‬ ‫ﺹ ‪ - 157‬ﺹ ‪179‬‬
‫ﻓﻲ ﺿﻮﺀ ﻣﻌﺎﻟﻢ ﻗﺮﺁﻧﻴﺔ‬
‫ﺩ‪ .‬ﻣﺤﻤﺪ ﻓﺮﻳﺪ ﻋﺰﺕ‬ ‫ﻣﺪﺭﺳﺔ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻓﻲ‬
‫ﺹ ‪ - 229‬ﺹ ‪266‬‬ ‫ﺍﻟﻌﺼﺮ ﺍﳉﺎﻫﻠﻲ‪.‬‬
‫ﺩ‪ .‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‬
‫ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ‬ ‫ﺹ ‪ - 181‬ﺹ ‪204‬‬
‫ﻣﻔﺎﻫﻴﻢ ﻓﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺠﺎﻝ‬
‫ﺍﻟﻀﻮﺀ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻦ‬ ‫ﺍﺧﺘﺒﺎﺭﺍﺕ ﺍﻟﺬﻛﺎﺀ‬
‫ﻣﻬﺪﻱ ﺑﻦ ﺑﺘﻘﺔ‬ ‫ﻗﺮﺍﺀﺓ ﻓﻲ ﻋﺒﻘﺮﻳﺔ‬
‫ﻋﺒﺪ ﺍﻪﻠﻟ ﻣﻬﺪﻱ‬ ‫ﺑﻴﻨﻴﻪ ﺃﻟﻔﺮﻳﺪ‬
‫ﺹ ‪ - 267‬ﺹ ‪3.2‬‬ ‫ﺩ‪ .‬ﻋﻠﻲ ﻭﻃﻔﺔ‬
‫ﺹ ‪ - 205‬ﺹ ‪209‬‬

‫‪٥‬‬
٦
 ‫ﺗﻘﺎرﻳﺮ ﺻﺤﻔﻴﺔ‬

‫ﻗﻄﺮ ﺗﺸﺎﺭﻙ ﻓﻲ‬

‫ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺴﺎﺑﻊ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‬
‫ﺹ ‪ - 9‬ﺹ ‪20‬‬

‫ﻗﻄﺮ ﺗﺸﺎﺭﻙ ﻓﻲ‬

‫ﻣﺆﲤﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‬
‫ﺹ ‪ - 21‬ﺹ ‪27‬‬

‫ﺍﺟﺘﻤﺎﻉ ﺗﺸﺎﻭﺭﻱ ﻷﻣﻨﺎﺀ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻴﻮﻧﺴﻜﻮ‬

‫ﻓﻲ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻴﻤﻦ‬
‫ﺹ ‪ - 29‬ﺹ ‪33‬‬

‫ﻧﺪﻭﺓ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‬

‫ﺹ ‪ - 35‬ﺹ ‪38‬‬

‫‪٧‬‬
٨
 ‫ﺑﻤﺸﺎرﻛﺔ دوﻟﺔ ﻗﻄﺮ‬
‫اﻧﻌﻘﺎد اﻟﻤﺆﺗﻤﺮ اﺳﻼﻣﻲ اﻟﺴﺎﺑﻊ‬
‫ﻟﻮزراء اﻟﺘﻌﻠﻴﻢ اﻟﻌﺎﻟﻲ‬
‫ﺗﺤﺖ ﺷﻌﺎر‪:‬‬
‫”اﻟﺘﻌﻠﻴﻢ اﻟﻌﺎﻟﻲ‪ :‬اﻟﺤﻮﻛﻤﺔ واﻻﺑﺘﻜﺎر واﻟﺘﺸﻐﻴﻞ“‬
‫• ﻛﻠﻤﺔ ﺳﻌﺎﺩﺓ ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻓﻲ ﺍﻓﺘﺘﺎﺡ ﺍﳌﺆﲤﺮ‬
‫• ﻣﻨﺎﻗﺸﺔ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﻨﻬﺎﺋﻲ ﻷﻃﻠﺲ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‬
‫• ﺇﺻﺪﺍﺭ ﺇﻋﻼﻥ ﺍﻟﺮﺑﺎﻁ ﺣﻮﻝ ﺗﻄﻮﻳﺮ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‬
‫ﺍﻹﺳﻼﻣﻲ‬

‫ﺷﺎﺭﻛﺖ ﺩﻭﻟﺔ ﻗﻄﺮ ﻓﻲ ﺃﻋﻤﺎﻝ ﺍﳌﺆﲤﺮ ﺍﻟﺴﺎﺑﻊ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺬﻱ‬
‫ﻋﻘﺪ ﺑﺎﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ﻓﻲ ﻣﺪﻳﻨﺔ )ﺍﻟﺮﺑﺎﻁ( ﻳﻮﻣﻲ ‪ 18‬ﻭ‪ 19‬ﺩﻳﺴﻤﺒﺮ ‪2014‬ﻡ ﲢﺖ ﺷﻌﺎﺭ )ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺎﻟﻲ‪ :‬ﺍﳊﻮﻛﻤﺔ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻟﺘﺸﻐﻴﻞ‪ .‬ﻭﺗﺮﺃﺱ ﻭﻓﺪ ﻗﻄﺮ ﺑﺎﳌﺆﲤﺮ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻣﺤﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺍﳊﻤﺎﺩﻱ – ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺘﻌﻠﻴﻢ –‬
‫ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻘﻄﺮﻳﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ‪.‬‬

‫ﻭﻧﺎﻗﺶ ﺍﳌﺆﲤﺮ ﻋﺪﺩﺍﹱ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺃﻫﻤﻬﺎ‪:‬‬

‫• ﺗﻘﺮﻳﺮ ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻟﻢ ﺣﻮﻝ ﺍﻹﻳﺴﻴﺴﻜﻮ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻓﻲ‬
‫ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑﲔ ﺍﻟﺪﻭﺭﺗﲔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﺴﺎﺑﻌﺔ ﻟﻠﻤﺆﲤﺮ‪.‬‬

‫• ﻧﺘﺎﺋﺞ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻷﻭﻝ ﻟﻠﺠﻨﺔ ﺭﻓﻴﻌﺔ ﺍﳌﺴﺘﻮﻯ ﻟﻠﺠﻮﺩﺓ ﻭﺍﻻﻋﺘﻤﺎﺩ ﳌﺘﺎﺑﻌﺔ ﺗﻨﻔﻴﺬ ﻣﻀﺎﻣﲔ ﻭﺛﻴﻘﺔ‬
‫ﻣﺆﺷﺮﺍﺕ ﺍﻷﺩﺍﺀ ﺍﻟﺮﺋﻴﺴﻴﺔ ﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪.‬‬

‫• ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﻨﻬﺎﺋﻲ ﺣﻮﻝ ﻣﺸﺮﻭﻉ )ﺃﻃﻠﺲ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ(‪.‬‬

‫• ﻣﺸﺮﻭﻉ ﺍﻟﻮﺛﻴﻘﺔ ﺍﻟﺘﻮﺟﻴﻬﻴﺔ )ﻧﺤﻮ ﺑﻨﺎﺀ ﺍﻗﺘﺼﺎﺩﻳﺎﺕ ﺍﳌﻌﺮﻓﺔ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ(‪.‬‬

‫• ﻣﺸﺮﻭﻉ ﺑﺮﻧﺎﻣﺞ ﺗﻔﺎﻫﻢ ﻟﺘﺒﺎﺩﻝ ﺍﻟﻄﻼﺏ ﻭﺍﳌﺪﺭﺳﲔ ﻭﺍﻟﺒﺎﺣﺜﲔ ﺑﲔ ﺟﺎﻣﻌﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪.‬‬

‫‪٩‬‬
‫• ﺍﳌﻘﺘﺮﺡ ﺍﻟﺬﻱ ﺗﻘﺪﻣﺖ ﺑﻪ ﺣﻜﻮﻣﺔ ﻣﺎﻟﻴﺰﻳﺎ ﺑﺸﺄﻥ ﺇﻗﺎﻣﺔ ﺗﻌﺎﻭﻥ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ‬
‫ﻣﺠﺎﻝ ﺍﻟﺘﺴﻮﻳﻖ ﻭﺗﻌﻠﻴﻢ ﺭﻳﺎﺩﺓ ﺍﻷﻋﻤﺎﻝ‪.‬‬

‫• ﺗﻘﺮﻳﺮ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻻﲢﺎﺩ ﺟﺎﻣﻌﺎﺕ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﺣﻮﻝ ﺗﻨﻔﻴﺬ ﺃﻧﺸﻄﺔ ﺍﻻﲢﺎﺩ ﻓﻲ ﺍﻟﻔﺘﺮﺓ‬
‫ﻣﺎ ﺑﲔ ﺍﻟﺪﻭﺭﺗﲔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﺴﺎﺑﻌﺔ ﻟﻠﻤﺆﲤﺮ‪.‬‬

‫• ﺍﻧﺘﺨﺎﺏ ﺍﳌﺠﻠﺲ ﺍﻻﺳﺘﺸﺎﺭﻱ ﻟﺘﻨﻔﻴﺬ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﺒﻠﺪﺍﻥ‬

‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫• ﺍﻧﺘﺨﺎﺏ ﺍﳌﺠﻠﺲ ﺍﻻﺳﺘﺸﺎﺭﻱ ﻟﺘﻨﻔﻴﺬ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻓﻲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫• ﺗﻔﻮﻳﺾ ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻺﻳﺴﻴﺴﻜﻮ ﺑﺎﺗﺨﺎﺫ ﺍﻟﺘﺮﺗﻴﺒﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻌﻘﺪ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺜﺎﻣﻨﺔ ﻟﻠﻤﺆﲤﺮ‬
‫)ﺍﳌﻜﺎﻥ – ﺍﻟﺰﻣﺎﻥ(‪.‬‬

‫ﻛﻠﻤﺔ ﻟﺴﻌﺎدة اﻟﻮزﻳﺮ ﻓﻲ اﻓﺘﺘﺎح اﻟﻤﺆﺗﻤﺮ‬

‫ﻭﻗﺪ ﺃﻟﻘﻰ ﺳﻌﺎﺩﺓ ﺍﻟﻮﺯﻳﺮ ﻛﻠﻤﺔ ﺩﻭﻟﺔ ﻗﻄﺮ ﻓﻲ ﺍﳉﻠﺴﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺟﻠﺴﺎﺕ ﺍﳌﺆﲤﺮ ﺑﺪﺃﻫﺎ ﺑﺘﻘﺪﱘ‬
‫ﺍﻟﺸﻜﺮ ﻟﺼﺎﺣﺐ ﺍﳉﻼﻟﺔ ﺍﳌﻠﻚ‪ /‬ﻣﺤﻤﺪ ﺍﻟﺴﺎﺩﺱ‪ ,‬ﻋﻠﻰ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﺴﺎﻣﻴﺔ ﻟﻠﻤﺆﲤﺮ‪ ,‬ﻭﻟﻠﺤﻜﻮﻣﺔ‬
‫ﺍﳌﻐﺮﺑﻴﺔ ﺍﻟﺸﻘﻴﻘﺔ ﻋﻠﻰ ﺣﺴﻦ ﺍﻻﺳﺘﻀﺎﻓﺔ ﻭﺍﻟﺘﻨﻈﻴﻢ‪ ,‬ﻛﻤﺎ ﻭﺟﻪ ﺍﻟﺸﻜﺮ ﺃﻳﻀﺎ ﻟﻮﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‬
‫ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺗﻜﻮﻳﻦ ﺍﻷﻃﺮ ﺑﺎﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪ ,‬ﻭﺇﻟﻰ ﺍﳌﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬

‫ﻭﻗﺪ ﺃﻛﺪ ﺳﻌﺎﺩﺗﻪ ﻣﻦ ﺧﻼﻝ ﻛﻠﻤﺘﻪ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺪﺭﺟﺔ ﻋﻠﻰ ﺟﺪﻭﻝ ﺃﻋﻤﺎﻝ ﺍﳌﺆﲤﺮ‬
‫ﻣﻮﺿﺤﺎ ﺃﻥ ﺍﳊﻮﻛﻤﺔ ﻟﻢ ﺗﻌﺪ ﺗﺮﻓﺎ ﺇﺩﺍﺭﻳﺎ‪ ,‬ﺑﻞ ﺃﺻﺒﺤﺖ ﻣﺼﺎﺣﺒﺔ ﳉﻮﻫﺮ ﺃﻱ ﻋﻤﻞ ﻧﺎﺟﺢ‪ ,‬ﻭﺗﻜﺘﺴﺐ‬
‫ﺃﻫﻤﻴﺔ ﺧﺎﺻﺔ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪.‬‬

‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺳﻌﺎﺩﺗﻪ ﺇﻟﻰ ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﻲ ﺧﻄﺘﻬﺎ ﺩﻭﻟﺔ ﻗﻄﺮ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪ ,‬ﺇﺫ ﰎ ﺗﺸﻜﻴﻞ ﳉﻨﺔ‬
‫ﻟﻮﺿﻊ ﺍﻹﻃﺎﺭ ﺍﳋﺎﺹ ﺑﺈﻧﺸﺎﺀ ﻛﻴﺎﻥ ﻭﻃﻨﻲ ﻟﻼﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ ﻭﺿﻤﺎﻥ ﺍﳉﻮﺩﺓ‪.‬‬

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 ‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻧﺺ ﻛﻠﻤﺔ ﺳﻌﺎﺩﺗﻪ‪:‬‬

‫» ﺍﳊﻤﺪﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﳌﺮﺳﻠﲔ‪ ,‬ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﺟﻤﻌﲔ‪.‬‬

‫ﺳﻌﺎﺩﺓ ﺍﻟﺴﻴﺪ‪ /‬ﺭﺋﻴﺲ ﺍﳌﺆﲤﺮ‬

‫ﺍﻹﺳﻼﻣﻲ‬
‫ﺳﻌﺎﺩﺓ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﳌﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﹴ‬
‫ﺳﻌﺎﺩﺓ ﺍﻟﺴﻴﺪ‪ /‬ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺭﺅﺳﺎﺀ ﻭﺃﻋﻀﺎﺀ ﺍﻟﻮﻓﻮﺩ‬
‫ﺍﻟﺴﻴﺪﺍﺕ ﻭﺍﻟﺴﺎﺩﺓ‬

‫ﻳﺴﺮﻧﻲ ﻭﺃﻧﺎ ﺃﲢﺪﺙ ﺇﻟﻰ ﻣﺆﲤﺮﻛﻢ ﻫﺬﺍ‪ ,‬ﺃﻥ ﺃﺗﻘﺪﻡ ﺑﺎﻷﺻﺎﻟﺔ ﻋﻦ ﻧﻔﺴﻲ‪ ,‬ﻭﻧﻴﺎﺑﺔ ﻋﻦ ﻭﻓﺪ ﺩﻭﻟﺔ‬
‫ﻗﻄﺮ ﺑﺨﺎﻟﺺ ﺍﻟﺸﻜﺮ ﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﳊﺴﻦ ﺍﻟﺪﺍﻭﺩﻱ – ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻌﻠﻤﻲ ﻭﺗﻜﻮﻳﻦ ﺍﻷﻃﺮ ﺑﺎﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ﺍﻟﺸﻘﻴﻘﺔ‪ ,‬ﻭﺇﻟﻰ ﺳﻌﺎﺩﺓ ﺍﻟﺴﻴﺪ‪ /‬ﺇﻳﺎﺩ ﻣﺪﻧﻲ – ﺍﻷﻣﲔ‬
‫ﺍﻟﻌﺎﻡ ﳌﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺩﻋﻮﺗﻬﻤﺎ ﻟﻨﺎ ﳊﻀﻮﺭ ﻫﺬﺍ ﺍﳌﺆﲤﺮ‪.‬‬

‫ﻭﺇﻧﻪ ﳌﻦ ﺩﻭﺍﻋﻲ ﺳﺮﻭﺭﻱ ﺃﻥ ﻳﻨﻌﻘﺪ ﻫﺬﺍ ﺍﳌﺆﲤﺮ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﲢﺘﻔﻞ ﻓﻴﻪ ﺑﻼﺩﻱ ﺑﻴﻮﻣﻬﺎ‬
‫ﺍﻟﻮﻃﻨﻲ ﻣﻊ ﻣﺎ ﻳﺤﻤﻠﻪ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﻣﻌﺎﻥ ﺳﺎﻣﻴﺔ ﻧﻔﺘﺨﺮ ﺑﻬﺎ‪.‬‬

‫ﺣﻀﺮﺍﺕ ﺍﻟﺴﻴﺪﺍﺕ ﻭﺍﻟﺴﺎﺩﺓ‬

‫ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺳﺘﺔ ﻣﺆﲤﺮﺍﺕ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ‬

‫ﻟﻘﺪ ﻋﻘﺪﺕ ﻣﻨﻈﻤﺘﻨﺎ ﹴ‬
‫ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ,‬ﻧﺎﻗﺸﺖ ﺧﻼﻟﻬﺎ ﻗﻀﺎﻳﺎ ﻫﺎﻣﺔ ﻭﺃﺳﺎﺳﻴﺔ‪ ,‬ﺇﻻ ﺃﻧﻨﻲ ﺃﻋﺘﻘﺪ ﺃﻥ ﺍﳌﻮﺿﻮﻋﺎﺕ‬
‫ﺍﳌﺪﺭﺟﺔ ﻋﻠﻰ ﺟﺪﻭﻝ ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮﻧﺎ ﻫﺬﺍ ﺗﺆﺳﺲ ﳌﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻟﺘﻌﺎﻭﻥ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺩﻭﻟﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫ﻓﺎﳊﻮﻛﻤﺔ ﻟﻢ ﺗﻌﺪ ﺗﺮﻓ ﹱﺎ ﺇﺩﺍﺭﻳ ﹱﺎ ﻣﺴﺘﻮﺭﺩﺍﹱ‪ ,‬ﺑﻞ ﺃﺻﺒﺤﺖ ﻓﻲ ﺟﻮﻫﺮ ﺃﻱ ﻋﻤﻞ ﻧﺎﺟﺢ‪ ,‬ﻭﺗﻜﺘﺴﺐ‬
‫ﺃﻫﻤﻴﺔ ﺧﺎﺻﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ,‬ﻭﻛﻠﻤﺎ ﺍﻗﺘﺮﺑﻨﺎ ﻣﻦ ﺍﳊﻮﻛﻤﺔ ﺍﻟﺮﺷﻴﺪﺓ‬

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‫ﺃﺻﺒﺤﻨﺎ ﺃﻛﺜﺮ ﺛﻘﺔ ﺑﺴﻼﻣﺔ ﺇﺟﺮﺍﺀﺍﺗﻨﺎ‪ ,‬ﻭﺭﻓﻌﻨﺎ ﻣﺼﺪﺍﻗﻴﺔ ﻣﺆﺳﺴﺎﺗﻨﺎ‪ ,‬ﻭﻣﻨﺎﻫﺠﻬﺎ ﻭﺷﻬﺎﺩﺍﺗﻬﺎ‬
‫ﻭﺍﻋﺘﻤﺎﺩﻫﺎ ﺍﻷﻛﺎﺩﳝﻲ‪ ,‬ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﶈﻠﻲ ﺃﻭ ﺍﻹﻗﻠﻴﻤﻲ ﺃﻭ ﺍﻟﺪﻭﻟﻲ‪.‬‬

‫ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ‪ ,‬ﻓﻘﺪ ﺃﺻﺪﺭﻧﺎ ﻗﺮﺍﺭﺍ ﻭﺯﺍﺭﻳﺎ ﻳﻘﻀﻲ ﺑﺈﻧﺸﺎﺀ ﻛﻴﺎﻥ ﻭﻃﻨﻲ ﻟﻼﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ‬
‫ﻭﺿﻤﺎﻥ ﺍﳉﻮﺩﺓ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻓﻲ ﺩﻭﻟﺔ ﻗﻄﺮ‪ ,‬ﲤﺎﺷﻴﺎ ﻣﻊ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺘﻲ ﺗﺮﺍﻓﻘﺖ‬
‫ﻣﻊ ﺇﻧﺸﺎﺀ ﻭﻛﺎﻻﺕ ﺿﻤﺎﻥ ﺍﳉﻮﺩﺓ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ‪.‬‬

‫ﻭﺗﺄﺗﻲ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﻟﺘﻜﻤﻞ ﺍﻟﺘﺰﺍﻣﻨﺎ ﺑﺎﳊﻮﻛﻤﺔ ﻭﺍﳉﻮﺩﺓ ﻣﻦ ﺧﻼﻝ ﺍﻧﻀﻤﺎﻣﻨﺎ ﺇﻟﻰ ﺍﻟﺸﺒﻜﺔ‬
‫ﺍﳋﻠﻴﺠﻴﺔ ﻟﻀﻤﺎﻥ ﺍﳉﻮﺩﺓ‪ ,‬ﻭﺳﻌﻴﻨﺎ ﻣﻊ ﺃﺷﻘﺎﺋﻨﺎ ﻓﻲ ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻟﻰ‬
‫ﺇﻧﺸﺎﺀ ﻫﻴﺌﺔ ﺧﻠﻴﺠﻴﺔ ﻟﻼﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ‪.‬‬

‫ﻭﺗﺘﻮﺍﻓﻖ ﺃﻫﺪﺍﻑ ﺇﻧﺸﺎﺀ ﺍﻟﻜﻴﺎﻥ ﺍﻟﻮﻃﻨﻲ ﻟﻼﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ ﻣﻊ ﻣﻌﻈﻢ ﺃﻭﻟﻮﻳﺎﺕ ﻣﺆﲤﺮﻧﺎ‬
‫ﺍﻟﺴﺎﺑﻊ ﻫﺬﺍ‪ ,‬ﺧﺼﻮﺻﺎ ﻭﺿﻊ ﻣﻌﺎﻳﻴﺮ ﻟﻀﻤﺎﻥ ﺍﳉﻮﺩﺓ ﻭﺍﻻﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ‪ ,‬ﻭﻧﺸﺮ ﺛﻘﺎﻓﺔ ﺍﳉﻮﺩﺓ‬
‫ﻓﻲ ﻣﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ ,‬ﻭﺩﻋﻢ ﻣﺒﺪﺃ ﺍﳌﺴﺎﺀﻟﺔ ﻋﺒﺮ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﻣﺆﺷﺮﺍﺕ ﺍﻷﺩﺍﺀ‪ ,‬ﻭﲤﻜﲔ‬
‫ﺍﳋﺮﻳﺠﲔ ﻣﻦ ﺳﻬﻮﻟﺔ ﺍﻟﺘﻨﻘﻞ ﺑﲔ ﺍﳉﺎﻣﻌﺎﺕ ﻣﻦ ﺧﻼﻝ ﺍﻋﺘﺮﺍﻑ ﺇﻗﻠﻴﻤﻲ ﻭﺩﻭﻟﻲ ﺑﺎﻟﺴﻤﺎﺕ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻷﻧﻈﻤﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ .‬ﻭﻧﺄﻣﻞ ﺃﻥ ﻧﻨﺘﻬﻲ ﻣﻦ ﻭﺿﻊ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻜﻴﺎﻥ‬
‫ﺧﻼﻝ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺩﻡ‪.‬‬

‫ﻛﻤﺎ ﺃﻥ ﻫﻴﺌﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﺑﺎﳌﺠﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺘﻌﻠﻴﻢ ﻓﻲ ﺩﻭﻟﺔ ﻗﻄﺮ ﺗﻮﺍﻛﺐ ﺍﻟﺘﻄﻮﺭﺍﺕ‬
‫ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﺴﺎﺭﻋﺔ‪ ,‬ﺣﻴﺚ ﺗﻘﻮﻡ ﺍﻟﻬﻴﺌﺔ ﺣﺎﻟﻴﺎ ﺑﺘﻄﻮﻳﺮ ﻭﲢﺪﻳﺚ ﺍﻟﻨﺴﺨﺔ ﺍﳊﺎﻟﻴﺔ‬
‫ﳌﻌﺎﻳﻴﺮ ﻭﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﺘﺮﺧﻴﺺ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻤﺑﺎ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳉﻴﺪﺓ‪ ,‬ﻭﻃﻤﻮﺣﺎﺕ‬
‫ﺍﳌﺠﺘﻤﻊ ﻭﺍﻟﻄﺎﻟﺐ ﺍﻟﻘﻄﺮﻱ‪ ,‬ﻭﺍﺗﺴﺎﻉ ﺭﻗﻌﺔ ﻭﺣﺎﺟﺔ ﻣﺆﺳﺴﺎﺕ ﻭﺑﺮﺍﻣﺞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ ,‬ﻭﺯﻳﺎﺩﺓ‬
‫ﻣﻌﺪﻻﺕ ﻗﺒﻮﻝ ﺍﻟﻄﻠﺒﺔ ﺑﺎﳉﺎﻣﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺑﺪﻭﻟﺔ ﻗﻄﺮ‪.‬‬

‫ﻛﻤﺎ ﺃﻥ ﺳﻌﻴﻨﺎ ﻟﺘﺸﺠﻴﻊ ﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺗﻌﺰﻳﺰ ﻓﺮﺹ ﺍﻟﺘﻤﻴﺰ ﻟﻄﻼﺑﻨﺎ ﻣﺮﻫﻮﻥ ﺑﺘﻮﻓﻴﺮ‬
‫ﺍﻟﻔﺮﺹ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳉﻴﺪﺓ ﻟﻠﻄﻠﺒﺔ ﺍﻟﻘﻄﺮﻳﲔ ﺍﳌﺘﻔﻮﻗﲔ ﻟﻠﺪﺭﺍﺳﺔ ﻓﻲ ﺃﻓﻀﻞ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ‪,‬‬
‫ﻭﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺹ ﺍﻟﺘﻲ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻗﺪﺭﺍﺗﻬﻢ ﻭﻣﻴﻮﻟﻬﻢ ﻭﻗﻴﻤﻬﻢ‪ ,‬ﻭﻤﺑﺎ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺳﻮﻕ‬
‫ﺍﻟﻌﻤﻞ ﻭﺣﺎﺟﺎﺕ ﺍﺭﺗﻘﺎﺀ ﺍﳌﺠﺘﻤﻊ ﺍﻟﻘﻄﺮﻱ ﻭﺗﻄﻮﺭﻩ‪ .‬ﻟﺬﻟﻚ ﺗﻘﻮﻡ ﻫﻴﺌﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﺑﺼﻮﺭﺓ‬
‫ﺩﻭﺭﻳﺔ ﺑﺘﺤﺪﻳﺚ ﻟﻮﺍﺋﺢ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺃﺳﺲ ﻣﻌﺎﺩﻟﺔ ﺷﻬﺎﺩﺍﺗﻬﺎ‪ ,‬ﻭﺗﻮﻓﻴﺮ ﺃﻓﻀﻞ ﺍﳋﻴﺎﺭﺍﺕ‪.‬‬

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 ‫ﺣﻀﺮﺍﺕ ﺍﻟﺴﻴﺪﺍﺕ ﻭﺍﻟﺴﺎﺩﺓ‬

‫ﻻ ﳝﻜﻦ ﺍﻟﺘﺤﺪﺙ ﻋﻦ ﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﺩﻭﻥ ﻣﻮﺍﻛﺒﺔ ﺍﻟﻌﺼﺮ ﺍﻟﺮﻗﻤﻲ‪ ,‬ﺍﻟﺬﻱ ﻓﺮﺽ‬
‫ﺫﺍﺗﻪ ﻋﻠﻰ ﺣﻴﺎﺗﻨﺎ‪ ,‬ﻭﻫﺬﻩ ﺍﳌﻮﺍﻛﺒﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﺗﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺍﻻﻗﺘﺪﺍﺀ ﻤﺑﻦ ﺳﺒﻘﻮﻧﺎ‪,‬‬
‫ﺇﺫ ﻳﻜﻔﻲ ﺃﻥ ﻧﻌﺮﻑ ﺃﻥ ﺍﳉﺎﻣﻌﺔ ﺍﳌﻔﺘﻮﺣﺔ ﻓﻲ ﺑﺮﻳﻄﺎﻧﻴﺎ ﲢﺘﻔﻞ ﻓﻲ ﻋﺎﻡ ‪2019‬ﻡ ﻤﺑﺮﻭﺭ ﺧﻤﺴﲔ‬
‫ﻋﺎﻣﺎ ﻋﻠﻰ ﺗﺄﺳﻴﺴﻬﺎ ﺣﺘﻰ ﻧﺪﺭﻙ ﺃﻧﻨﺎ ﺗﺄﺧﺮﻧﺎ ﻛﺜﻴﺮﺍ ﻓﻲ ﺍﺗﺨﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻨﺎﺳﺒﺔ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪.‬‬

‫ﻭﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﻟﻠﺘﺄﺧﺮ ﻓﻮﺍﺋﺪ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ,‬ﻓﺈﻧﻨﺎ ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻧﺘﺒﻊ ﺍﳌﺴﺎﺭ ﺍﻟﺘﻲ ﺳﻠﻜﺘﻪ‬
‫ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ ﻣﻨﺬ ﺗﺄﺳﻴﺴﻬﺎ ﻓﻲ ﻋﺎﻡ ‪1969‬ﻡ‪ ,‬ﺃﻱ ﻗﺒﻞ ﺛﻮﺭﺓ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪ ,‬ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻜﻮﻥ ﻣﺒﺘﻜﺮﻳﻦ‬
‫ﻓﻨﺒﺪﺃ ﻣﻦ ﺣﻴﺚ ﻭﺻﻠﺖ‪ ,‬ﺇﺫ ﻳﻜﻔﻲ ﺃﻥ ﻧﻌﺮﻑ ﺃﻥ ﻓﻲ ﻣﻜﺘﺒﺘﻬﺎ )‪ (800‬ﺣﺼﺔ ﺗﻌﻠﻴﻤﻴﺔ ﺑﺎﻟﻔﻴﺪﻳﻮ‪ ,‬ﺣﺘﻰ‬
‫ﻧﺪﺭﻙ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﺎﳌﻲ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ ,‬ﺳﻮﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻨﻈﺎﻣﻲ ﺍﻟﺬﻱ ﳝﻨﺢ ﺍﻟﻄﻠﺒﺔ ﺷﻬﺎﺩﺓ‬
‫ﻣﺘﻜﺎﻣﻠﺔ‪ ,‬ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻋﻦ ﺑﻌﺪ ﺃﻭ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﻔﺘﻮﺡ‪ ,‬ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻰ ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ‬
‫ﻋﺎﳌﻴﺎ‪ ,‬ﺣﻴﺚ ﳝﻜﻦ ﻟﻠﻄﺎﻟﺐ ﺩﺭﺍﺳﺔ ﻣﻮﺍﺩ ﻣﻌﻴﻨﺔ‪ ,‬ﻣﻘﺎﺑﻞ ﺩﻓﻊ ﺭﺳﻮﻡ ﺑﺴﻴﻄﺔ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺗﺼﺪﻳﻖ‬
‫ﻟﺸﻬﺎﺩﺓ ﺍﳌﺎﺩﺓ ﺍﻟﺘﻲ ﺩﺭﺳﻬﺎ ﻣﻦ ﻛﺒﺮﻳﺎﺕ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ‪.‬‬

‫ﻭﺭﻏﻢ ﻭﺟﻮﺩ ﺃﻛﺜﺮ ﻣﻦ )‪ (1000‬ﻣﺎﺩﺓ ﻣﺘﺎﺣﺔ ﻟﻠﺪﺭﺍﺳﺔ ﻋﺒﺮ ﻣﻮﻗﻊ )‪ ,(courser.org‬ﻭﻫﻮ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﻋﺸﺮﺍﺕ ﺍﳌﻮﺍﻗﻊ ﺍﻟﺘﻲ ﺗﻘﺪﻡ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ,‬ﻓﺈﻥ ﺍﳌﻮﻗﻊ ﻻ ﻳﺤﺘﻮﻱ ﺇﻻ ﻋﻠﻰ ﻣﺎﺩﺓ ﻭﺍﺣﺪﺓ ﺑﺎﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺣﻮﻝ ﺍﻟﺘﻘﺎﻧﺔ ﻭﺍﳌﺴﺘﺸﻌﺮﺍﺕ ﺍﻟﻨﺎﻧﻮﻳﺔ‪.‬‬

‫ﺣﻀﺮﺍﺕ ﺍﻟﺴﻴﺪﺍﺕ ﻭﺍﻟﺴﺎﺩﺓ‬

‫ﺇﻥ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﺘﺴﺎﺭﻋﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﺗﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺑﺬﻝ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﳉﻬﺪ ﻭﺍﻟﺘﻄﻮﻳﺮ‪,‬‬
‫ﺣﺘﻰ ﻧﺼﺒﺢ ﺷﺮﻛﺎﺀ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺻﻨﻊ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺒﺤﺜﻲ ﳉﺎﻣﻌﺎﺗﻨﺎ‪.‬‬

‫ﻭﻓﻲ ﺍﳋﺘﺎﻡ ﻻ ﻳﺴﻌﻨﻲ ﺇﻻ ﺃﻥ ﺃﻋﺮﺏ ﻋﻦ ﺧﺎﻟﺺ ﲤﻨﻴﺎﺗﻲ ﳌﺆﲤﺮﻛﻢ ﻫﺬﺍ ﺑﺎﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻨﺠﺎﺡ ﻓﻲ‬
‫ﻣﻬﻤﺘﻪ ﺍﻟﺘﻲ ﺳﻮﻑ ﺗﺴﺎﻫﻢ ﻓﻲ ﺩﻋﻢ ﻭﺗﻄﻮﻳﺮ ﻭﺟﻮﺩﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺩﻭﻟﻨﺎ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫«‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﻪﻠﻟ ﻭﺑﺮﻛﺎﺗﻪ‪,,,‬‬

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‫ﻭﻋﻠﻰ ﻫﺎﻣﺶ ﺍﳌﺆﲤﺮ ﻧﺎﻗﺶ ﺳﻌﺎﺩﺗﻪ ﺳﺒﻞ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺗﻮﻃﻴﺪ ﺍﻟﻌﻼﻗﺎﺕ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‬
‫ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻣﻊ ﻛﻞ ﻣﻦ‪:‬‬

‫• ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﳊﺴﻦ ﺍﻟﺪﺍﻭﺩﻱ ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺗﻜﻮﻳﻦ ﺍﻷﻃﺮ‬
‫ﺍﳌﻐﺮﺑﻲ‬

‫• ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻮﻳﺠﺮﻱ ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻟﻢ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬

‫• ﻭﻓﻲ ﻧﻬﺎﻳﺔ ﺍﳌﺆﲤﺮ ﺃﺻﺪﺭ ﺭﺅﺳﺎﺀ ﻭﻓﻮﺩ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ ﺇﻋﻼﻥ‬
‫ﺍﻟﺮﺑﺎﻁ ﺣﻮﻝ ﺗﻄﻮﻳﺮ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ – ﺩﻳﺴﻤﺒﺮ‬
‫‪2014‬ﻡ‪ ,‬ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﺗﻲ‪:‬‬

‫ﺑﺴﻢ ﺍﻪﻠﻟ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺇﻋﻼﻥ ﺍﻟﺮﺑﺎﻁ ﺣﻮﻝ‬
‫ﺗﻄﻮﻳﺮ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‬
‫ﻧﺤﻦ ﺭﺅﺳﺎﺀ ﻭﻓﻮﺩ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﺍﳌﺸﺎﺭﻛﲔ ﻓﻲ ﺍﳌﺆﲤﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﺴﺎﺑﻊ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ,‬ﺍﳌﻨﻌﻘﺪ ﻓﻲ ﺍﻟﺮﺑﺎﻁ‪ ,‬ﻋﺎﺻﻤﺔ ﺍﳌﻤﻠﻜﺔ‬
‫ﺍﳌﻐﺮﺑﻴﺔ‪ ,‬ﲢﺖ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﺴﺎﻣﻴﺔ ﳉﻼﻟﺔ ﺍﻟﻌﺎﻫﻞ ﺍﳌﻐﺮﺑﻲ ﺍﳌﻠﻚ ﻣﺤﻤﺪ ﺍﻟﺴﺎﺩﺱ‪ ,‬ﻳﻮﻣﻲ ‪ 25‬ﻭ‪26‬‬
‫ﻣﻦ ﺻﻔﺮ ‪1436‬ﻫـ‪ ,‬ﺍﳌﻮﺍﻓﻖ ‪ 18‬ﻭ‪ 19‬ﻣﻦ ﺩﻳﺴﻤﺒﺮ ‪2014‬ﻡ‪ ,‬ﲢﺖ ﺷﻌﺎﺭ )ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ :‬ﺍﳊﻮﻛﻤﺔ‬
‫ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻟﺘﺸﻐﻴﻞ(‪.‬‬

‫ﺍﻋﺘﺮﺍﻓﺎ ﺑﺎﻟﺪﻭﺭ ﺍﻟﺬﻱ ﺗﻀﻄﻠﻊ ﺑﻪ ﺍﳌﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ – ﺍﻹﻳﺴﻴﺴﻜﻮ‬
‫– ﺑﺼﻔﺘﻬﺎ ﻣﻨﻈﻤﺔ ﺭﺍﺋﺪﺓ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺑﲔ ﺃﻫﺪﺍﻓﻬﺎ ﺍﻟﺮﺋﻴﺴﺔ ﺗﻘﻮﻳﺔ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺗﺸﺠﻴﻌﻪ‬
‫ﻭﺗﻌﻤﻴﻘﻪ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﺠﺎﻻﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻻﺗﺼﺎﻝ‪ ,‬ﻭﺍﻟﻨﻬﻮﺽ ﺑﻬﺬﻩ‬
‫ﺍﳌﺠﺎﻻﺕ ﻭﺗﻄﻮﻳﺮﻫﺎ ﻓﻲ ﺇﻃﺎﺭ ﺍﳌﺮﺟﻌﻴﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻟﻠﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻭﻓﻲ ﺿﻮﺀ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺜﻞ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪,‬‬

‫ﻭﺗﺄﻛﻴﺪﺍﹱ ﻟﻠﻘﺮﺍﺭﺍﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﻤﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‬

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 ‫ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻨﻌﻘﺪﺓ ﻓﻲ ﺍﻟﺮﻳﺎﺽ‪ ,‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻓﻲ ﺳﻨﺔ ‪ ,2000‬ﻭﻓﻲ ﻃﺮﺍﺑﻠﺲ‪,‬‬
‫ﻟﻴﺒﻴﺎ ﻓﻲ ﺳﻨﺔ ‪ ,2003‬ﻭﻓﻲ ﺍﻟﻜﻮﻳﺖ‪ ,‬ﺩﻭﻟﺔ ﺍﻟﻜﻮﻳﺖ ﻓﻲ ﺳﻨﺔ ‪ ,2006‬ﻭﻓﻲ ﺑﺎﻛﻮ‪ ,‬ﺟﻤﻬﻮﺭﻳﺔ ﺃﺫﺭﺑﻴﺠﺎﻥ‬
‫ﻓﻲ ﺳﻨﺔ ‪ ,2008‬ﻭﻓﻲ ﻛﻮﺍﻻﳌﺒﻮﺭ‪ ,‬ﻣﺎﻟﻴﺰﻳﺎ ﻓﻲ ﺳﻨﺔ ‪ ,2010‬ﻭﺩﻭﺭﺗﻪ ﺍﻻﺳﺘﺜﻨﺎﺋﻴﺔ ﺍﳌﻨﻌﻘﺪﺓ ﻓﻲ ﺍﻟﺮﻳﺎﺽ‪,‬‬
‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻓﻲ ﺳﻨﺔ ‪ ,2011‬ﻭﻓﻲ ﺍﳋﺮﻃﻮﻡ‪ ,‬ﺟﻤﻬﻮﺭﻳﺔ ﺍﻟﺴﻮﺩﺍﻥ ﻓﻲ ﺳﻨﺔ ‪,2012‬‬

‫ﻭﺍﺳﺘﺮﺷﺎﺩﺍ ﺑﺘﻮﺟﻬﺎﺕ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻌﻤﻞ ﺍﻟﻌﺸﺮﻱ ﳌﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻩ ﻣﺆﲤﺮ‬
‫ﺍﻟﻘﻤﺔ ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﺩﻭﺭﺗﻪ ﺍﻻﺳﺘﺜﻨﺎﺋﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﳌﻨﻌﻘﺪﺓ ﻓﻲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ,‬ﻓﻲ ﺷﻬﺮ ﺩﻳﺴﻤﺒﺮ ﺳﻨﺔ‬
‫‪ ,2005‬ﻭﺑﺮﺅﻳﺔ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ ‪1441‬ﻫـ ﻟﻠﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪ ,‬ﺍﻟﺘﻲ ﺃﻗﺮﻫﺎ ﻣﺆﲤﺮ ﺍﻟﻘﻤﺔ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﺷﺮ ﺍﳌﻨﻌﻘﺪ ﻓﻲ ﺑﻮﺗﺮﺍﺟﺎﻳﺎ‪ ,‬ﻣﺎﻟﻴﺰﻳﺎ‪ ,‬ﻓﻲ ﺃﻛﺘﻮﺑﺮ ﺳﻨﺔ ‪,2003‬‬ ‫ﹴ‬
‫ﻭﻣﻮﺍﺻﻠﺔ ﻟﺘﻨﻔﻴﺬ ﻣﻀﺎﻣﲔ )ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ( ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻫﺎ‬
‫ﻣﺆﲤﺮ ﺍﻟﻘﻤﺔ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﺷﺮ ﺍﳌﻨﻌﻘﺪ ﻓﻲ ﺑﻮﺗﺮﺍﺟﺎﻳﺎ‪ ,‬ﻣﺎﻟﻴﺰﻳﺎ ﻓﻲ ﺷﻬﺮ ﺃﻛﺘﻮﺑﺮ ﻓﻲ ﺳﻨﺔ‬
‫‪ ,2003‬ﻭﺑﺼﻴﻐﺘﻬﺎ ﺍﳌﻌﺪﻟﺔ ﻭﺁﻟﻴﺎﺕ ﺗﻨﻔﻴﺬﻫﺎ ﺍﻟﺘﻲ ﺃﻗﺮﻫﺎ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﺍﺑﻊ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻨﻌﻘﺪ ﻓﻲ ﺑﺎﻛﻮ‪ ,‬ﺟﻤﻬﻮﺭﻳﺔ ﺃﺫﺭﺑﻴﺠﺎﻥ ﻓﻲ ﺷﻬﺮ ﺃﻛﺘﻮﺑﺮ ﻓﻲ ﺳﻨﺔ ‪,2008‬‬
‫ﻭ)ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺗﻄﻮﻳﺮ ﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﻨﺎﻧﻮ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ(‪ ,‬ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻫﺎ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﳋﺎﻣﺲ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻨﻌﻘﺪ ﻓﻲ ﻛﻮﺍﻻﳌﺒﻮﺭ‪ ,‬ﻣﺎﻟﻴﺰﻳﺎ‪ ,‬ﻓﻲ ﺳﻨﺔ ‪,2010‬‬
‫ﻭ)ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺗﻄﻮﻳﺮ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﻴﻮﻳﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ(‪ ,‬ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻫﺎ ﻣﺆﲤﺮ ﺍﻟﻘﻤﺔ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﺷﺮ ﺍﳌﻨﻌﻘﺪ ﻓﻲ ﺑﻮﺗﺮﺍﺟﺎﻳﺎ‪ ,‬ﻣﺎﻟﻴﺰﻳﺎ‪ ,‬ﻓﻲ ﺳﻨﺔ ‪ ,2003‬ﻭ)ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺗﻄﻮﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﳉﺎﻣﻌﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ( ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻫﺎ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺜﺎﻟﺚ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‬
‫ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻨﻌﻘﺪ ﻓﻲ ﺍﻟﻜﻮﻳﺖ ﻓﻲ ﺳﻨﺔ ‪,2006‬‬

‫ﻭﻧﻈﺮﺍ ﺇﻟﻰ ﺍﳊﺎﺟﺔ ﺍﳌﻠﺤﺔ ﺇﻟﻰ ﲢﺴﲔ ﺍﳌﻌﺎﻳﻴﺮ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﺑﻨﺎﺀ ﻗﺪﺭﺍﺕ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ‬
‫ﻣﺠﺎﻻﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ‪ ,‬ﻭﺇﺩﺭﺍﻛﺎﹱ ﻷﻫﻤﻴﺔ ﻫﺬﻩ ﺍﳌﺠﺎﻻﺕ ﺍﳊﻴﻮﻳﺔ ﻓﻲ ﺑﻨﺎﺀ ﺍﳌﻌﺮﻓﺔ‬
‫ﻭﲢﻘﻴﻖ ﺍﻟﻨﻤﻮ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﺘﻨﻤﻴﺔ ﻭﺍﻟﺘﻘﺪﻡ ﻭﺍﻻﺯﺩﻫﺎﺭ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪.‬‬

‫ﻭﻭﻋﻴﺎﹱ ﺑﺎﻟ ﹹﻌ ﹽﺮﻯ ﺍﻟﻮﺛﺎﻕ ﺍﻟﺘﻲ ﲡﻤﻊ ﺑﲔ ﺷﻌﻮﺏ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﺘﻲ ﲡﺴﺪﻫﺎ ﻭﺣﺪﺓ ﺍﳊﻀﺎﺭﺓ‬
‫ﻭﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ‪ ,‬ﻭﺳﻌﻴﺎﹱ ﺇﻟﻰ ﲢﻘﻴﻖ ﺍﻟﺮﻓﺎﻩ ﺍﳌﺸﺘﺮﻙ ﻭﺿﻤﺎﻥ‬
‫ﲢﻘﻴﻖ ﺍﳌﺼﺎﻟﺢ ﺍﳌﺸﺘﺮﻛﺔ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﺪﻭﻟﻲ‪,‬‬

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 ‫ﻭﺑﻌﺪ ﺩﺭﺍﺳﺔ ﺍﻟﺘﻘﺎﺭﻳﺮ ﻭﺍﻟﻮﺛﺎﺋﻖ ﺍﳌﻘﺪﻣﺔ ﺇﻟﻰ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻟﻠﻤﺆﲤﺮ‪,‬‬

‫ﻭﺇﺫ ﻧﺸﻴﺪ ﺑﺎﳌﻨﺎﻗﺸﺎﺕ ﺍﳌﺜﻤﺮﺓ ﻭﺍﳌﺪﺍﻭﻻﺕ ﺍﳌﻔﻴﺪﺓ ﺍﻟﺘﻲ ﺩﺍﺭﺕ ﺧﻼﻝ ﺟﻠﺴﺎﺕ ﺍﳌﺆﲤﺮ‪ ,‬ﻭﺑﺎﻟﻌﺮﻭﺽ‬
‫ﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﻲ ﻗﺪﻣﻬﺎ ﳑﺜﻠﻮ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻹﻗﻠﻴﻤﻴﺔ‪.‬‬
‫‪ .1‬ﻧﺆﻛﺪ ﺍﻟﺘﺰﺍﻣﻨﺎ ﺑﺎﻟﺴﻌﻲ ﻭﻋﻠﻰ ﺟﻤﻴﻊ ﺍﳌﺴﺘﻮﻳﺎﺕ ﻟﺘﻌﺰﻳﺰ ﻗﻄﺎﻉ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺑﺨﺎﺻﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﳉﺎﻣﻌﻲ ﺍﻟﻮﺳﻴﻂ‪ ,‬ﻭﺗﺸﺠﻴﻊ ﺍﻟﺘﻤﻴﺰ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻨﻬﻮﺽ ﺑﺠﻮﺩﺓ ﺍﻟﺒﺤﻮﺙ ﻭﺍﺗﺨﺎﺫ ﺍﻟﺘﺪﺍﺑﻴﺮ‬
‫ﺍﳌﻨﺎﺳﺒﺔ ﳌﻮﺍﺀﻣﺘﻬﺎ ﻣﻊ ﺍﳋﻄﻂ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﺘﻨﻤﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ,‬ﻣﻦ ﺃﺟﻞ ﻣﻮﺍﺟﻬﺔ‬
‫ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺒﻴﺌﻴﺔ ﻭﺍﻟﺘﻨﻤﻮﻳﺔ ﺍﳌﻠﺤﺔ‪ ,‬ﻤﺑﺎ ﻳﻜﻔﻞ ﲢﻘﻴﻖ ﺍﻟﺮﻓﺎﻫﻴﺔ‬
‫ﻟﺸﻌﻮﺑﻨﺎ‪.‬‬
‫‪ .2‬ﻧﻮﺻﻲ ﺑﺎﻻﺳﺘﺜﻤﺎﺭ ﺑﺸﻜﻞ ﺃﻛﺒﺮ‪ ,‬ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻄﻮﻳﺮ ﻭﺇﺷﺮﺍﻙ ﺍﻟﻘﻄﺎﻉ ﺍﳋﺎﺹ ﻓﻴﻪ‪,‬‬
‫ﻭﺗﻌﺰﻳﺰ ﺑﻨﺎﺀ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﺆﺳﺴﻴﺔ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﻣﻦ ﻫﺬﻩ ﺍﻻﺳﺘﺜﻤﺎﺭﺍﺕ‪,‬‬
‫ﻭﺿﻤﺎﻥ ﺍﺳﺘﺪﺍﻣﺔ ﻣﺨﺘﻠﻒ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﳌﺘﺨﺬﺓ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪.‬‬
‫‪ .3‬ﻧﺪﻋﻮ ﺇﻟﻰ ﺇﻧﺸﺎﺀ )ﺻﻨﺪﻭﻕ ﻟﺘﻤﻮﻳﻞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺩﻭﻝ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ(‪,‬‬
‫ﺗﺘﻮﻟﻰ ﺍﻹﻳﺴﻴﺴﻜﻮ ﺍﻹﺷﺮﺍﻑ ﻋﻠﻴﻪ ﻭﺗﻨﺴﻴﻖ ﺗﻨﻔﻴﺬ ﻣﺸﺎﺭﻳﻌﻪ‪.‬‬
‫‪ .4‬ﻧﺤﺚ ﻋﻠﻰ ﺗﺸﺠﻴﻊ ﺇﻧﺸﺎﺀ ﻣﺆﺳﺴﺎﺕ ﻣﺸﺘﺮﻛﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﺗﺨﺼﺼﺎﺕ ﺭﺍﺋﺪﺓ ﻭﻣﺒﺘﻜﺮﺓ‪,‬‬
‫ﻭﻓﻲ ﻣﺠﺎﻻﺕ ﺣﻴﻮﻳﺔ ﻭﺗﻨﻤﻮﻳﺔ‪ ,‬ﻣﺜﻞ ﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﺘﺠﺪﺩﺓ ﻭﲢﻠﻴﺔ ﻣﻴﺎﻩ ﺍﻟﺒﺤﺮ‪ ,‬ﻭﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﻨﺎﻧﻮ‬
‫ﻭﻏﻴﺮﻫﺎ‪.‬‬
‫‪ .5‬ﻧﻌﺘﻤﺪ ﻧﺘﺎﺋﺞ ﺍﳌﺎﺋﺪﺓ ﺍﳌﺴﺘﺪﻳﺮﺓ ﺍﻟﺘﻲ ﻋﻘﺪﺕ ﺿﻤﻦ ﺃﻋﻤﺎﻝ ﺍﳌﺆﲤﺮ ﺣﻮﻝ ﺗﻮﻃﻴﺪ ﺩﻋﺎﺋﻢ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺎﻟﻲ‪ ,‬ﺍﳌﺘﻤﺜﻠﺔ ﻓﻲ ﺍﳊﻮﻛﻤﺔ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻟﺘﺸﻐﻴﻞ‪ ,‬ﻭﻧﺪﻋﻮ ﺇﻟﻰ ﺗﻔﻌﻠﻴﻬﺎ ﻟﺘﻄﻮﻳﺮ ﻣﻨﻈﻮﻣﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪.‬‬
‫‪ .6‬ﻧﺸﺪﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﻣﻌﺎﳉﺔ ﻗﻀﺎﻳﺎ ﺍﻟﺸﺒﺎﺏ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻌﻠﻮﻡ‪ ,‬ﻭﺇﺣﺪﺍﺙ ﺃﻛﺎﺩﳝﻴﺔ ﺍﻟﻌﺎﻟﻢ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﺸﺒﺎﺏ‪ ,‬ﻣﻦ ﺃﺟﻞ ﻣﻨﺢ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺜﻘﺔ ﳌﻮﺍﺻﻠﺔ ﻣﺴﺎﺭﺍﺗﻬﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻭﲢﻘﻴﻖ‬
‫ﻃﻤﻮﺣﺎﺗﻬﻢ ﻓﻲ ﻣﺠﺎﻟﻲ »ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺒﺤﺚ ﻭﺇﻳﺠﺎﺩ ﺑﻴﺌﺔ ﲤﻜﻨﻬﻢ ﻣﻦ ﺍﻻﺿﻄﻼﻉ ﺑﺪﻭﺭ ﺣﻴﻮﻱ ﻓﻲ‬
‫ﺍﻟﻨﻬﻮﺽ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ .7‬ﻧﻌﺘﻤﺪ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻠﺠﻨﺔ ﺭﻓﻴﻌﺔ ﺍﳌﺴﺘﻮﻯ ﻟﻠﺠﻮﺩﺓ ﳌﺘﺎﺑﻌﺔ ﺗﻨﻔﻴﺬ ﻣﻀﺎﻣﲔ ﻭﺛﻴﻘﺔ )ﻣﺆﺷﺮﺍﺕ‬
‫ﺍﻷﺩﺍﺀ ﺍﻟﺮﺋﻴﺴﺔ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ(‪ ,‬ﻭﻧﺸﻜﺮ ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺎﻟﻲ ﻓﻲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ,‬ﺍﻟﺘﻲ ﺗﺮﺃﺱ ﺍﻟﻠﺠﻨﺔ ﺭﻓﻴﻌﺔ ﺍﳌﺴﺘﻮﻯ ﻟﻠﺠﻮﺩﺓ ﻭﺍﻻﻋﺘﻤﺎﺩ‪,‬‬

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 ‫ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﻟﻌﻘﺪ ﺍﺟﺘﻤﺎﻋﻬﺎ ﺍﻷﻭﻝ‪ ,‬ﻭﻋﻠﻰ ﻛﻞ ﺍﳉﻬﻮﺩ ﺍﳌﺒﺬﻭﻟﺔ ﻣﻦ ﺃﺟﻞ ﺗﻔﺴﻴﺮ ﺳﺒﻞ ﺍﻟﻨﺠﺎﺡ‬
‫ﻟﺘﻨﻔﻴﺬ ﻣﻀﺎﻣﲔ ﻭﺛﻴﻘﺔ ﻣﺆﺷﺮﺍﺕ ﺍﻷﺩﺍﺀ ﺍﻟﺮﺋﻴﺴﺔ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫‪ .8‬ﻧﺆﻛﺪ ﺍﳊﺎﺟﺔ ﺇﻟﻰ ﺗﻮﺳﻴﻊ ﻧﻄﺎﻕ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻭﺛﻴﻘﺔ »ﻣﺆﺷﺮﺍﺕ ﺍﻷﺩﺍﺀ ﺍﻟﺮﺋﻴﺴﺔ«‪ ,‬ﻣﻦ‬
‫ﺧﻼﻝ ﺗﺒﺎﺩﻝ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺗﻘﺎﺳﻢ ﺍﳋﺒﺮﺍﺕ ﻭﺍﻟﺘﺠﺎﺭﺏ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻀﻤﺎﻥ ﺍﳉﻮﺩﺓ‪ ,‬ﻭﻧﻘﺘﺮﺡ ﻭﺿﻊ‬
‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻣﺤﻜﻤﺔ ﻟﻬﺬﻩ ﺍﻟﻐﺎﻳﺔ‪ ,‬ﻣﻊ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﺤﺎﻟﻔﺎﺕ ﻭﺍﻟﺒﺮﺍﻣﺞ‬
‫ﺍﻟﻘﺎﺋﻤﺔ ﺍﻟﺘﻲ ﻳﻨﻔﺬﻫﺎ ﺍﲢﺎﺩ ﺟﺎﻣﻌﺎﺕ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻭﺑﺮﺍﻣﺞ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﺘﺒﺎﺩﻝ ﺍﻷﻛﺎﺩﳝﻲ‪ ,‬ﻭﺑﺮﺍﻣﺞ ﺍﻟﺒﻨﻚ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺘﻨﻤﻴﺔ ﻟﻠﻤﻨﺢ ﺍﻟﺪﺭﺍﺳﻴﺔ‪ ,‬ﻭﺑﺮﻧﺎﻣﺞ ﺇﻳﺮﺍﺳﻤﻮﺱ‬
‫ﻣﻮﻧﺪﻭﺱ )‪ (Erasmus Mundus‬ﻭﻏﻴﺮﻫﺎ‪.‬‬
‫‪ .9‬ﻧﺪﻋﻮ ﺇﻟﻰ ﺗﻌﺰﻳﺰ ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﳌﻨﻈﻤﺎﺕ ﻭﺍﻟﻬﻴﺌﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻟﻀﻤﺎﻥ ﺍﳉﻮﺩﺓ ﻓﻲ ﻣﻨﻈﻮﻣﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ ﻭﻧﻮﺻﻲ ﺑﺈﺣﺪﺍﺙ ﺑﻮﺍﺑﺔ‬
‫ﺍﻟﻜﺘﺮﻭﻧﻴﺔ ﺗﺮﺑﻮﻳﺔ ﻟﻨﺸﺮ ﺍﳌﻌﺮﻓﺔ ﻭﺗﺒﺎﺩﻝ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻨﺎﺟﺤﺔ‪.‬‬
‫‪ .10‬ﻧﺆﻛﺪ ﻋﻠﻰ ﺗﻌﺰﻳﺰ ﻭﺗﻔﻌﻴﻞ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﺜﻨﺎﺋﻲ ﻭﻣﺘﻌﺪﺩ ﺍﻷﻃﺮﺍﻑ ﺑﲔ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ‬
‫ﻭﻣﺮﺍﻛﺰ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪ ,‬ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ ﻓﻲ ﺍﻟﺪﻭﻝ‬
‫ﺍﳌﺘﻘﺪﻣﺔ ﺫﺍﺕ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺸﺘﺮﻛﺔ‪ ,‬ﻟﺘﺒﺎﺩﻝ ﺍﳋﺒﺮﺍﺕ ﻭﺍﻟﺘﺠﺎﺭﺏ ﻓﻲ ﻣﺠﺎﻻﺕ ﺍﳊﻮﻛﻤﺔ ﻭﺍﻻﺑﺘﻜﺎﺭ‬
‫ﻭﺍﻟﺘﺸﻐﻴﻞ‪.‬‬
‫‪ .11‬ﻧﺸﻴﺪ ﺑﺎﻟﺘﻨﻔﻴﺬ ﺍﻟﻨﺎﺟﺢ ﳌﺸﺮﻭﻉ )ﺃﻃﻠﺲ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ(‪ ,‬ﺍﻟﺬﻱ‬
‫ﻧﺸﺮﺕ ﻓﻲ ﺇﻃﺎﺭﻩ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺘﻘﺎﺭﻳﺮ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﺘﻲ ﺗﺮﻣﻲ ﺇﻟﻰ ﲢﺪﻳﺪ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻷﺳﺎﺱ‬
‫ﻟﻠﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻛﻤﺎ ﻧﺸﻴﺪ‬
‫ﺑﺎﳉﻬﻮﺩ ﺍﻟﺘﻲ ﺑﺬﻟﺘﻬﺎ ﻛﻞ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﺍﻟﻔﺮﻳﻖ ﺍﻟﻔﻨﻲ‪ ,‬ﻭﻧﻮﺻﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‬
‫ﺑﺎﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻘﺎﺭﻳﺮ‪.‬‬
‫‪ .12‬ﻧﻘﺘﺮﺡ ﻣﻮﺍﺻﻠﺔ ﺇﳒﺎﺯ ﻣﺸﺮﻭﻉ )ﺃﻃﻠﺲ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ(‪ ,‬ﻣﻦ ﺃﺟﻞ‬
‫ﺇﻋﺪﺍﺩ ﺍﻟﺘﻘﺎﺭﻳﺮ ﺍﻟﻮﻃﻨﻴﺔ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺘﻲ ﻟﻢ ﺗﺸﻤﻠﻬﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ ﻣﻦ‬
‫ﺍﳌﺸﺮﻭﻉ‪ ,‬ﻟﺘﻤﻜﻴﻨﻬﺎ ﻣﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻘﺎﺭﻳﺮ ﺍﳌﻬﻤﺔ‪ ,‬ﻭﻧﺤﺚ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻋﻠﻰ‬
‫ﻗﻴﺎﺱ ﻣﺆﺷﺮﺍﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ‪ ,‬ﻭﻻﺳﻴﻤﺎ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻷﺳﺎﺱ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺤﺠﻢ‬
‫ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻄﻮﻳﺮ‪ ,‬ﻭﻋﺪﺩ ﺍﻟﺒﺎﺣﺜﲔ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪ ,‬ﻣﻊ ﺇﻋﻄﺎﺀ ﺍﻷﻭﻟﻮﻳﺔ‬
‫ﻟﺮﺻﺪ ﻫﺬﻩ ﺍﳌﺆﺷﺮﺍﺕ ﻭﻧﺸﺮﻫﺎ ﻭﺍﻻﺳﺘﺮﺷﺎﺩ ﺑﻬﺎ ﻋﻨﺪ ﻭﺿﻊ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻌﻠﻮﻡ‪.‬‬

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‫‪ .13‬ﻧﻘﺘﺮﺡ ﺇﺣﺪﺍﺙ )ﻣﺮﺻﺪ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ( ﻟﻮﺿﻊ ﺧﺮﻳﻄﺔ ﻟﻘﺪﺭﺍﺕ‬
‫ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ‪ ,‬ﻭﺗﺰﻭﻳﺪ ﺻﺎﻧﻌﻲ ﺍﻟﻘﺮﺍﺭ ﻭﻭﺍﺿﻌﻲ‬
‫ﺍﻟﺴﻴﺎﺳﺎﺕ‪ ,‬ﺑﺎﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﻭﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻹﺣﺼﺎﺋﻴﺔ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﻋﻠﻰ‬
‫ﺍﻟﺼﻌﻴﺪﻳﻦ ﺍﻟﻮﻃﻨﻲ ﻭﺍﻟﻌﺎﳌﻲ‪.‬‬
‫‪ .14‬ﻧﻮﺻﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﺑﺎﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﻀﺎﻣﲔ ﺍﻟﺘﻘﺮﻳﺮ ﺣﻮﻝ )ﺍﻻﻗﺘﺼﺎﺩﻳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪:‬‬
‫ﺍﳌﻀﻲ ﻗﺪﻣﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺑﺘﻜﺎﺭ( ﻭﺑﺎﻟﻌﻤﻞ ﻋﻠﻰ ﺗﺴﺮﻳﻊ ﻭﺗﻴﺮﺓ ﺍﻧﺘﻘﺎﻟﻬﺎ ﻧﺤﻮ‬
‫ﺍﻗﺘﺼﺎﺩﻳﺎﺕ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺑﺘﻜﺎﺭ‪ ,‬ﻣﻦ ﺧﻼﻝ ﺻﻴﺎﻏﺔ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﻣﺤﻜﻤﺔ ﻭﺷﺎﻣﻠﺔ‬
‫ﻻﻗﺘﺼﺎﺩ ﺍﳌﻌﺮﻓﺔ ﻭﺗﻨﻔﻴﺬﻫﺎ‪ ,‬ﻭﺇﺷﺮﺍﻙ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ ﻓﻲ ﺍﻻﻧﺘﻘﺎﻝ ﻧﺤﻮ‬
‫ﻣﺠﺘﻤﻌﺎﺕ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫‪ .15‬ﻧﺸﺪﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺗﻔﻌﻴﻞ ﳕﺎﺫﺝ ﺍﻟﻨﻤﻮ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺗﺸﺠﻴﻊ ﺭﻳﺎﺩﺓ‬
‫ﺍﻷﻋﻤﺎﻝ‪ ,‬ﻣﻦ ﺧﻼﻝ ﺗﻌﺰﻳﺰ ﺩﻭﺭ ﻣﺠﻤﻌﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺗﻔﻌﻴﻞ ﻣﺴﺎﻫﻤﺘﻬﺎ ﻓﻲ ﺇﻳﺠﺎﺩ‬
‫ﺑﻴﺌﺔ ﺍﺑﺘﻜﺎﺭﻳﺔ ﻣﻦ ﺃﺟﻞ ﲢﻔﻴﺰ ﺍﻹﻧﺘﺎﺟﻴﺔ ﻭﺇﻃﻼﻕ ﺷﺮﺍﻛﺎﺕ ﺟﺪﻳﺪﺓ‪ ,‬ﻭﺗﻌﺰﻳﺰ ﺍﻟﺘﻨﺎﻓﺴﻴﺔ ﻣﻊ‬
‫ﻣﻀﺎﻋﻔﺔ ﺍﻻﻫﺘﻤﺎﻡ ﻤﺑﺆﺳﺴﺎﺕ ﺍﻟﻘﻄﺎﻉ ﺍﳋﺎﺹ ﺫﺍﺕ ﺍﻟﺼﻠﺔ‪.‬‬
‫‪ .16‬ﻧﻌﺘﻤﺪ ﻣﺸﺮﻭﻉ ﺑﺮﻧﺎﻣﺞ ”ﺗﻔﺎﻫﻢ“ ﻟﺘﺒﺎﺩﻝ ﺍﻟﻄﻼﺏ ﻭﺍﳌﺪﺭﺳﲔ ﻭﺍﻟﺒﺎﺣﺜﲔ ﺑﲔ ﺍﳉﺎﻣﻌﺎﺕ‬
‫ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻭﻧﺤﺚ ﻋﻠﻰ ﺍﻹﺳﺮﺍﻉ ﺑﻮﺿﻊ ﺇﻃﺎﺭ ﻋﺎﻡ ﻻﺳﺘﺜﻤﺎﺭ ﺍﻟﻔﺮﺹ ﺍﳌﺘﺎﺣﺔ ﻓﻲ‬
‫ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻨﺴﻴﻖ ﻣﻊ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﺎﻣﺔ ﳌﻨﻈﻤﺔ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻭﺗﻌﺰﻳﺰ ﺍﻟﺸﺮﺍﻛﺔ ﺑﲔ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ ﺍﳌﺮﻣﻮﻗﺔ‪ ,‬ﻭﺍﳌﺴﺎﻫﻤﺔ‬
‫ﻓﻲ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﻟﺪﻭﺍﺋﺮ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﻤﺑﺎ ﻳﺘﻴﺢ ﺗﺒﺎﺩﻝ ﺍﳋﺒﺮﺍﺕ ﻭﺗﻘﺎﺳﻢ ﺍﻟﺘﺠﺎﺭﺏ‪ ,‬ﺳﻌﻴﺎﹱ ﺇﻟﻰ‬
‫ﺗﻌﺰﻳﺰ ﺍﻟﺴﻠﻢ ﻭﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻟﺘﻀﺎﻣﻦ ﻭﺍﻻﺣﺘﺮﺍﻡ ﺍﳌﺘﺒﺎﺩﻝ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫‪ .17‬ﻧﻮﺻﻲ ﻤﺑﻮﺍﺻﻠﺔ )ﻣﺴﺎﺭ ﺍﻟﺮﺑﺎﻁ ﻟﺘﻄﻮﻳﺮ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ(‪,‬‬
‫ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺍﻻﻧﺴﺠﺎﻡ ﻓﻲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪ ,‬ﻭﺗﻌﺰﻳﺰ‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﺍﳌﺘﺒﺎﺩﻝ ﺑﺎﻟﺸﻬﺎﺩﺍﺕ ﻭﺍﳌﺆﻫﻼﺕ‪ ,‬ﻭﺿﻤﺎﻥ ﻣﻼﺀﻣﺔ ﺍﳌﻌﺎﻳﻴﺮ ﻭﺍﳉﻮﺩﺓ ﻓﻲ ﻣﺆﻫﻼﺕ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪.‬‬
‫‪ .18‬ﻧﻌﺘﻤﺪ ﻣﺸﺮﻭﻉ ﺇﻗﺎﻣﺔ ﺗﻌﺎﻭﻥ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ‪,‬‬
‫ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺴﻮﻳﻖ ﻭﺗﻌﻠﻴﻢ ﺭﻳﺎﺩﺓ ﺍﻷﻋﻤﺎﻝ‪ ,‬ﻭﻧﻮﺻﻲ ﺑﺎﺗﺨﺎﺫ ﺍﻟﺘﺪﺍﺑﻴﺮ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺘﺮﺳﻴﺦ ﻣﻬﺎﺭﺍﺕ‬
‫ﺭﻳﺎﺩﺓ ﺍﻷﻋﻤﺎﻝ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ‪ ,‬ﻣﻦ ﺧﻼﻝ ﺗﻄﻮﻳﺮ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺗﻌﻠﻴﻢ ﺭﻳﺎﺩﺓ‬

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 ‫ﺍﻷﻋﻤﺎﻝ‪ ,‬ﻭﺭﺻﺪ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻨﺎﺟﺤﺔ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﻓﻲ ﻣﺆﺳﺴﺎﺕ ﺍﻟﺒﺤﺚ ﺍﳉﺎﻣﻌﻴﺔ‪.‬‬
‫‪ .19‬ﻧﺆﻛﺪ ﺍﳊﺎﺟﺔ ﺇﻟﻰ ﺇﻳﺠﺎﺩ ﺑﻴﺌﺔ ﻟﺘﺤﻔﻴﺰ ﺍﻻﺑﺘﻜﺎﺭ ﻓﻲ ﺍﳉﺎﻣﻌﺎﺕ ﻭﻭﺿﻊ ﺑﺮﻧﺎﻣﺞ ﺗﻨﻔﻴﺬﻱ ﻣﻦ‬
‫ﺃﺟﻞ ﺗﻌﺰﻳﺰ ﺍﻻﺳﺘﺜﻤﺎﺭ ﻭﺍﻟﺸﺮﺍﻛﺔ ﻭﺍﻹﳒﺎﺯ ﻓﻲ ﻣﺠﺎﻝ ﺗﺴﻮﻳﻖ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ,‬ﻭﺗﻴﺴﻴﺮ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﳉﺎﻣﻌﺎﺕ ﻭﻗﻄﺎﻉ ﺍﻟﺼﻨﺎﻋﺔ‪ ,‬ﻣﻦ ﺧﻼﻝ ﺇﻧﺸﺎﺀ ﻣﻜﺎﺗﺐ ﺗﺮﺧﻴﺺ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‬
‫ﻭﺍﳌﻜﺎﺗﺐ ﺍﳌﻤﻠﻮﻛﺔ ﻟﻠﺠﺎﻣﻌﺎﺕ‪.‬‬
‫‪ .20‬ﻧﺤﺚ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻋﻠﻰ ﺍﳌﺸﺎﺭﻛﺔ ﺍﻟﻔﻌﺎﻟﺔ ﻓﻲ ﻗﻤﺔ ﻣﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻓﻲ‬
‫ﺇﺳﻼﻡ ﺁﺑﺎﺩ‪ ,‬ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ‪ 7‬ﺇﻟﻰ ‪ 9‬ﺃﺑﺮﻳﻞ ‪ ,2015‬ﺣﻮﻝ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪ ,‬ﺍﻟﺘﻲ ﺗﻬﺪﻑ‬
‫ﺇﻟﻰ ﺗﻌﺰﻳﺰ ﺍﻹﺳﻬﺎﻡ ﻓﻲ ﺗﻘﻮﻳﺔ ﺃﻭﺍﺻﺮ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﺠﺎﻻﺕ‬
‫ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ‪ ,‬ﻭﺗﻨﺴﻴﻖ ﺟﻬﻮﺩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺎﺑﻌﺔ ﳌﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ‬
‫ﻭﺗﻌﺰﻳﺰ ﺗﻜﺎﻣﻞ ﻣﻮﺍﺭﺩﻫﺎ ﻭﺇﻣﻜﺎﻧﺎﺗﻬﺎ‪.‬‬
‫‪ .21‬ﻧﻬﻨﺊ ﺍﳊﺎﺋﺰﻳﻦ ﻋﻠﻰ ﺟﻮﺍﺋﺰ ﺍﻹﻳﺴﻴﺴﻜﻮ ﻓﻲ ﻣﺠﺎﻻﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﻣﺤﻮ ﺍﻷﻣﻴﺔ‬
‫ﻭﺍﻹﻋﻼﻡ ﺍﳉﺪﻳﺪ ﺍﻟﺘﻲ ﻣﻨﺤﺖ ﻟﻬﻢ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﺗﻘﺪﻳﺮﺍﹱ ﳌﺴﺎﻫﻤﺎﺗﻬﻢ ﺍﳌﺘﻤﻴﺰﺓ‪ ,‬ﻭﻧﺸﺪﺩ ﻋﻠﻰ‬
‫ﺃﻫﻤﻴﺔ ﺍﻻﺭﺗﻘﺎﺀ ﻤﺑﻜﺎﻧﺔ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﳌﺠﺘﻤﻊ‪ ,‬ﻣﻦ ﺧﻼﻝ ﻭﺿﻊ ﺁﻟﻴﺎﺕ ﻟﺘﺤﻔﻴﺰﻫﻢ‬
‫ﻭﺗﻌﺰﻳﺰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﻠﻮﻡ‪.‬‬
‫‪ .22‬ﻧﺸﻴﺪ ﺑﺎﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻳﻀﻄﻠﻊ ﺑﻪ ﻣﻌﺎﻟﻲ ﺍﻟﺴﻴﺪ ﺇﻳﺎﺩ ﺃﻣﲔ ﻣﺪﻧﻲ‪ ,‬ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﳌﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ‬
‫ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﺗﺮﺳﻴﺦ ﻗﻴﻢ ﺍﻟﺘﻀﺎﻣﻦ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻭﺗﻌﺰﻳﺰ ﺍﻟﻌﻤﻞ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺸﺘﺮﻙ‪ ,‬ﻭﺇﻳﻼﺀ‬
‫ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻨﻬﻮﺽ ﺑﺎﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ ,‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﺩﺍﺓ ﻓﻌﺎﻟﺔ‬
‫ﻟﺘﻤﻜﲔ ﺷﻌﻮﺏ ﺩﻭﻝ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ‪ ,‬ﻭﳒﺪﺩ ﺍﻟﺘﺰﺍﻣﻨﺎ ﺍﻟﺘﺎﻡ ﻭﺩﻋﻤﻨﺎ‬
‫ﺍﻟﻜﺎﻣﻞ ﳌﻨﻈﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺮﺟﻮﺓ ﻭﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ‬
‫ﺍﳊﺎﻟﻴﺔ ﻭﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ,‬ﻭﻧﺤﺚ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳌﻨﻈﻤﺎﺕ ﺍﳌﺘﺨﺼﺼﺔ ﻋﻠﻰ ﺍﳌﺴﺎﻫﻤﺔ ﻓﻲ‬
‫ﺗﻌﺰﻳﺰ ﺍﻟﻌﻤﻞ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺸﺘﺮﻙ‪ ,‬ﻤﺑﺎ ﻳﻜﻔﻞ ﻣﻮﺍﺟﻬﺔ ﻣﺨﺘﻠﻒ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﳌﻄﺮﻭﺣﺔ‪.‬‬
‫‪ .23‬ﻧﻌﺮﺏ ﻋﻦ ﺗﻘﺪﻳﺮﻧﺎ ﺍﻟﺒﺎﻟﻎ ﳉﻬﻮﺩ ﻣﻌﺎﻟﻲ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺘﻮﻳﺠﺮﻱ‪ ,‬ﺍﳌﺪﻳﺮ‬
‫ﺍﻟﻌﺎﻡ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ – ﺇﻳﺴﻴﺴﻜﻮ‪ ,‬ﺍﻟﺘﻲ ﻳﺒﺬﻟﻬﺎ ﻟﻺﺳﻬﺎﻡ‬
‫ﻓﻲ ﺗﻄﻮﻳﺮ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ,‬ﻭﺗﻌﺰﻳﺰ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﺘﻘﺎﻧﻴﺔ‪ ,‬ﻭﺗﺮﺳﻴﺦ ﺍﳉﻮﺩﺓ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪,‬‬
‫ﻭﺣﻤﺎﻳﺔ ﺍﻟﺒﻴﺌﺔ‪ ,‬ﻭﺗﻌﺰﻳﺰ ﻣﺒﺎﺩﺉ ﺍﻟﺴﻠﻢ ﻭﺍﻟﺘﻀﺎﻣﻦ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻭﻧﺸﺮ ﻗﻴﻢ ﺍﳊﻮﺍﺭ ﺑﲔ‬
‫ﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻟﺘﺤﺎﻟﻒ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ‪.‬‬

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‫‪ .24‬ﻧﻌﺮﺏ ﻋﻦ ﺍﻣﺘﻨﺎﻧﻨﺎ ﺍﻟﻌﻤﻴﻖ ﳉﻼﻟﺔ ﺍﳌﻠﻚ ﻣﺤﻤﺪ ﺍﻟﺴﺎﺩﺱ‪ ,‬ﻋﺎﻫﻞ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪ ,‬ﺩﻭﻟﺔ‬
‫ﺍﳌﻘﺮ‪ ,‬ﳌﺎ ﻳﻮﻟﻴﻪ ﺟﻼﻟﺘﻪ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺑﺎﻟﻎ ﺑﺄﻭﺿﺎﻉ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺧﺪﻣﺔ ﺍﳌﺼﺎﻟﺢ ﺍﻟﻌﻠﻴﺎ‬
‫ﻟﻠﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﻭﺗﻌﺰﻳﺰ ﺍﻟﻌﻤﻞ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺸﺘﺮﻙ‪ ,‬ﻛﻤﺎ ﻧﺸﻴﺪ ﺑﺎﻟﺪﻋﻢ ﺍﻟﺬﻱ ﻗﺪﻣﺘﻪ ﺍﳌﻤﻠﻜﺔ‬
‫ﺍﳌﻐﺮﺑﻴﺔ ﳑﺜﻠﺔ ﻓﻲ ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺗﻜﻮﻳﻦ ﺍﻷﻃﺮ‪ ,‬ﻟﺘﻴﺴﻴﺮ ﺳﺒﻞ ﳒﺎﺡ‬
‫ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺴﺎﺑﻊ ﻟﻮﺯﺭﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪.‬‬

‫ﺣﺮﺭ ﻓﻲ ﺍﻟﺮﺑﺎﻁ‪ ,‬ﻋﺎﺻﻤﺔ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪ ,‬ﺑﺘﺎﺭﻳﺦ ‪ 19‬ﻣﻦ ﺩﻳﺴﻤﺒﺮ ‪2014‬ﻡ‪.‬‬

‫‪٢٠‬‬
 ‫ﻗﻄﺮ ﺗﺸﺎرك ﻓﻲ ﻣﺆﺗﻤﺮ اﻟﺘﻌﻠﻴﻢ‬
‫ﻣﻦ أﺟﻞ اﻟﺘﻨﻤﻴﺔ اﻟﻤﺴﺘﺪاﻣﺔ‬

‫• ﻭﻓﺪ ﺑﺮﺋﺎﺳﺔ ﺳﻌﺎﺩﺓ ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‬

‫• ﺃﺭﺑﻊ ﺟﻠﺴﺎﺕ ﺭﺋﻴﺴﻴﺔ ﻭﺃﺭﺑﻊ ﻣﺠﻤﻮﻋﺎﺕ ﺿﻤﻦ ﻭﺭﺵ ﻋﻤﻞ ﺑﺎﳌﺆﲤﺮ‬
‫• ﺇﻋﻼﻥ ﻧﺎﻏﻮﻳﺎ ﻓﻲ ﺧﺘﺎﻡ ﺍﳌﺆﲤﺮ‪” :‬ﺗﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ“‬

‫ﲢﺖ ﺷﻌﺎﺭ ”ﺍﻟﺘﻌﻠﻢ ﺍﻟﻴﻮﻡ ﻣﻦ ﺃﺟﻞ ﻣﺴﺘﻘﺒﻞ ﻣﺴﺘﺪﺍﻡ“ ﺍﻧﻌﻘﺪ ﻓﻲ ﻣﺪﻳﻨﺔ )ﻧﺎﻏﻮﻳﺎ( ﺑﺎﻟﻴﺎﺑﺎﻥ‪,‬‬
‫ﻣﺆﲤﺮ )ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ( ﻓﻲ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ‪ 12-10‬ﻧﻮﻓﻤﺒﺮ ‪2014‬ﻡ‪ ,‬ﻭﺍﻟﺬﻱ‬
‫ﻧﻈﻤﺘﻪ ﻣﻨﻈﻤﺔ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ )ﺍﻟﻴﻮﻧﺴﻜﻮ( ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺣﻜﻮﻣﺔ ﺍﻟﻴﺎﺑﺎﻥ‪.‬‬

‫ﻭﺷﺎﺭﻛﺖ ﺩﻭﻟﺔ ﻗﻄﺮ ﻓﻲ ﺍﳌﺆﲤﺮ ﺑﻮﻓﺪ ﺑﺮﺋﺎﺳﺔ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺍﳊﻤﺎﺩﻱ‬
‫ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺘﻌﻠﻴﻢ‪ ,‬ﻭﻋﻀﻮﻳﺔ ﳑﺜﻠﲔ ﻋﻦ ﺍﳌﺠﻠﺲ‬
‫ﺍﻷﻋﻠﻰ ﻟﻠﺘﻌﻠﻴﻢ ﻭﺟﺎﻣﻌﺔ ﻗﻄﺮ ﻭﻛﻠﻴﺔ ﺍﳌﺠﺘﻤﻊ ﻭﺍﻟﻠﺠﻨﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻘﻄﺮﻳﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ‪.‬‬

‫ﻭﺣﻀﺮ ﺍﳌﺆﲤﺮ ﳑﺜﻠﻮﻥ ﻋﻦ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﺍﻟﻴﻮﻧﺴﻜﻮ‪ ,‬ﻭﺍﳌﻨﻈﻤﺎﺕ ﻏﻴﺮ ﺍﳊﻜﻮﻣﻴﺔ‪,‬‬

‫ﻭﺍﻟﺪﻭﺍﺋﺮ ﺍﻷﻛﺎﺩﳝﻴﺔ‪ ,‬ﻭﺍﻟﻘﻄﺎﻉ ﺍﳋﺎﺹ‪ ,‬ﻭﺍﳋﺒﺮﺍﺀ ﺍﳌﻌﻨﻴﻮﻥ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﳑﺜﻠﻮﻥ‬
‫ﻋﻦ ﺍﻟﻮﻛﺎﻻﺕ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻸﱈ ﺍﳌﺘﺤﺪﺓ‪.‬‬

‫أﻫﻤﻴﺔ اﻟﻤﺆﺗﻤﺮ‪:‬‬
‫ﻣ ﳲﺜﻞ ﻫﺬﺍ ﺍﳌﺆﲤﺮ ﻧﻬﺎﻳﺔ ﻋﻘﺪ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ‪ ,2014-2005‬ﻭﺑﺪﺍﻳﺔ‬
‫ﻋﻘﺪ ﻟﻮﺿﻊ ﺧﺮﻳﻄﺔ ﻃﺮﻳﻖ ﻹﻃﻼﻕ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻌﻤﻞ ﺍﻟﻌﺎﳌﻲ ﳌﺘﺎﺑﻌﺔ ﺍﻟﻌﻘﺪ‪ ,‬ﻭﺍﻟﺬﻱ ﺳﻴﻌﻤﻞ ﻋﻠﻰ‬
‫ﺍﺳﺘﺸﺮﺍﻑ ﻣﺴﺘﻘﺒﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻣﻦ ﺃﻫﺪﺍﻑ ﻭﺇﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﻋﻤﻞ ﻭﺭﺅﻯ ﻣﺴﺘﻘﺒﻠﻴﺔ‪.‬‬

‫‪٢١‬‬
 ‫أﻫﺪاف اﻟﻤﺆﺗﻤﺮ‪:‬‬
‫‪ -‬ﺍﻻﺣﺘﻔﺎﺀ ﻤﺑﺎ ﰎ ﲢﻘﻴﻘﻪ ﻣﻦ ﺇﳒﺎﺯﺍﺕ ﺧﻼﻝ ﻋﻘﺪ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‬
‫)‪.(2014-2005‬‬
‫‪ -‬ﺇﻋﺎﺩﺓ ﺗﻮﺟﻴﻪ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﺍﻟﺪﻭﻝ ﻟﺘﺴﻬﻢ ﻓﻲ ﲤﻜﲔ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻰ‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻘﻴﻢ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺗﺸﻜﻞ ﻓﻲ ﻣﺠﻤﻠﻬﺎ ﻛﻔﺎﻳﺎﺕ ﺗﻌﺰﺯ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺗﺴﻬﻢ‬
‫ﻓﻲ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -‬ﺇﻋﺪﺍﺩ ﺧﻄﺔ ﻋﻤﻞ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﳌﺎ ﺑﻌﺪ ‪2015‬ﻡ‪ ,‬ﻭﲢﺪﻳﺪ‬
‫ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻷﻣﺜﻞ ﻟﺘﺤﻘﻴﻖ ﻣﺴﺘﻘﺒﻞ ﻣﺴﺘﺪﺍﻡ ﻭﻣﺸﺘﺮﻙ ﻟﻠﺪﻭﻝ‪.‬‬
‫‪ -‬ﺍﻹﺳﺮﺍﻉ ﻓﻲ ﺗﻨﻔﻴﺬ ﺇﺟﺮﺍﺀﺍﺕ ﲢﻘﻴﻖ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﻣﻨﺎﻗﺸﺔ ﻛﻴﻔﻴﺔ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﻟﻠﺘﺤﺪﻳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬

‫ﻓﻌﺎﻟﻴﺎت اﻟﻤﺆﺗﻤﺮ‪:‬‬
‫ﺗﻮﺯﻋﺖ ﻓﻌﺎﻟﻴﺎﺕ ﺍﳌﺆﲤﺮ ﻋﻠﻰ ﺃﻳﺎﻡ ﺍﻧﻌﻘﺎﺩﻩ ﺍﻟﺜﻼﺛﺔ‪ ,‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺟﺪﻭﻝ ﺃﻋﻤﺎﻝ ﻣﺤﺪﺩ‪,‬‬
‫ﺣﻴﺚ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻊ ﺟﻠﺴﺎﺕ ﻋﺎﻣﺔ ﻭﻣﺎﺋﺪﺓ ﻣﺴﺘﺪﻳﺮﺓ ﺭﻓﻴﻌﺔ ﺍﳌﺴﺘﻮﻯ‪ ,‬ﻭ)‪ (34‬ﻭﺭﺷﺔ ﻋﻤﻞ‪ ,‬ﻛﻤﺎ‬
‫ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻣﻌﺮﺽ ﻟﻌﺮﺽ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﺍﻟﺘﻲ ﻗﺎﻣﺖ ﺑﻬﺎ ﺍﻟﺪﻭﻝ‬
‫ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﻴﻮﻧﺴﻜﻮ‪.‬‬

‫ﺟﻠﺴﺎت اﻟﻤﺆﺗﻤﺮ‬

‫‪ -١‬اﻟﺠﻠﺴﺔ اﻻﻓﺘﺘﺎﺣﻴﺔ‪:‬‬
‫ﺃﻟﻘﺖ ﺍﻟﺴﻴﺪﺓ‪ /‬ﺇﻳﺮﻳﻨﺎ ﺑﻮﻛﻮﻓﺎ – ﺍﳌﺪﻳﺮﺓ ﺍﻟﻌﺎﻣﺔ ﳌﻨﻈﻤﺔ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ‬
‫ﻛﻠﻤﺔ ﺍﻓﺘﺘﺎﺡ ﺍﳌﺆﲤﺮ‪ ,‬ﺃﻛﺪﺕ ﻣﻦ ﺧﻼﻟﻬﺎ ﺃﻥ ﻫﺬﺍ ﺍﳌﺆﲤﺮ ﻳﺸﻜﻞ ﺗﺘﻮﻳﺠﺎ ﳌﺴﺎﺭ‪ ,‬ﻭﺑﺪﺍﻳﺔ ﳌﺴﺎﺭ ﺁﺧﺮ‬
‫ﻓﻲ ﺇﺷﺎﺭﺓ ﻻﻧﺘﻬﺎﺀ ﻋﻘﺪ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ )‪ ,(2014-2005‬ﻭﺍﻟﺘﺨﻄﻴﻂ‬
‫ﻟﻌﻘﺪ ﺟﺪﻳﺪ‪.‬‬

‫ﻛﻤﺎ ﺗﻀﻤﻨﺖ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ﻛﻠﻤﺎﺕ ﻟﻌﺪﺩ ﻣﻦ ﺍﳌﺸﺎﺭﻛﲔ ﻣﻦ ﺑﻴﻨﻬﻢ ﻭﻟﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻴﺎﺑﺎﻧﻲ ﻭﻭﺯﻳﺮ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﻴﺎﺑﺎﻧﻲ – ﻭﻣﺤﺎﻓﻆ )ﺍﻳﺸﻲ ﻧﺎﻏﻮﻳﺎ(‪ .‬ﻛﻤﺎ‬

‫‪٢٢‬‬
 ‫ﻗﺪﻣﺖ )ﻟﻼ ﺣﺴﻨﺎﺀ – ﺭﺋﻴﺴﺔ ﻣﺆﺳﺴﺔ ﻣﺤﻤﺪ ﺍﻟﺴﺎﺩﺱ ﳊﻤﺎﻳﺔ ﺍﻟﺒﻴﺌﺔ(‪ ,‬ﻭﺭﻗﺔ ﻋﻤﻞ ﺣﻮﻝ ﺭﺑﻂ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﺒﻴﺌﺔ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﻭﺿﺤﺖ ﻣﺪﻯ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺮﺳﻤﻲ ﻭﻏﻴﺮ ﺍﻟﺮﺳﻤﻲ ﺑﺘﺸﺠﻴﻊ‬
‫ﺍﳌﺘﻌﻠﻤﲔ ﻋﻠﻰ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬

‫ﻭﺧﻼﻝ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ﰎ ﺗﻘﺪﱘ ﺭﺳﺎﻟﺘﻲ ﻓﻴﺪﻳﻮ ﺑﻌﺚ ﺑﻬﺎ ﻛﻞ ﻣﻦ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻟﻸﱈ ﺍﳌﺘﺤﺪﺓ‬
‫ﺍﻟﺴﻴﺪ‪ ,‬ﺑﺎﻥ ﻛﻲ ﻣﻮﻥ‪ ,‬ﻭﺍﳌﺪﻳﺮ ﺍﻟﺘﻨﻔﻴﺬﻱ ﻟﺒﺮﻧﺎﻣﺞ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻟﻠﺒﻴﺌﺔ ﺍﻟﺴﻴﺪ‪ /‬ﺃﻛﻴﻢ‪ ,‬ﻭﺃﺷﺎﺭﺍ‬
‫ﺧﻼﻟﻬﻤﺎ ﺇﻟﻰ ﺿﺮﻭﺭﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻭﺭﺑﻄﻪ ﺑﺎﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻟﻀﻤﺎﻥ ﻣﺴﺘﻘﺒﻞ ﺃﻓﻀﻞ ﻟﻜﺎﻓﺔ‬
‫ﺩﻭﻝ ﺍﻟﻌﺎﻟﻢ‪.‬‬

‫‪ -٢‬اﻟﻤﺎﺋﺪة اﻟﻤﺴﺘﺪﻳﺮة ﻋﺎﻟﻴﺔ اﻟﻤﺴﺘﻮى‪:‬‬

‫ﻭﺷﺎﺭﻙ ﻓﻴﻬﺎ ﺍﻟﻮﺯﺭﺍﺀ ﻭﳑﺜﻠﻮﻥ ﺭﻓﻴﻌﻮ ﺍﳌﺴﺘﻮﻯ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺆﲤﺮ‪ ,‬ﻭﻧﺎﻗﺶ ﺍﻷﺳﺌﻠﺔ‬
‫ﺍﻷﺭﺑﻌﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -‬ﳌﺎﺫﺍ ﰎ ﺗﺒﻨﻲ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﻟﺪﻭﻝ‪ ,‬ﺑﻴﻨﻤﺎ ﺩﻭﻝ ﺃﺧﺮﻯ ﳌﺎ ﺗﺘﺒﻨﺎﻫﺎ?‬
‫‪ -‬ﻣﺎ ﻋﻮﺍﻣﻞ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺘﻲ ﻣﻜﻨﺖ ﻣﻦ ﺩﻣﺞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ‬
‫ﺍﳌﺴﺘﺪﺍﻣﺔ?‬
‫‪ -‬ﻣﺎ ﺍﻟﺬﻱ ﳝﻨﻊ ﻣﻦ ﺇﻳﺠﺎﺩ ﺑﻴﺌﺔ ﺳﻴﺎﺳﻴﺔ ﺩﺍﻋﻤﺔ ﻟﻠﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ?‬
‫‪ -‬ﻣﺎ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻮﺍﺟﺐ ﺍﺗﺨﺎﺫﻫﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ ﺍﻟﻮﻃﻨﻲ ﻭﺍﻟﺪﻭﻟﻲ ﻣﻦ ﺃﺟﻞ ﺗﻌﺰﻳﺰ ﺍﺳﺘﺠﺎﺑﺔ‬
‫ﺍﻟﺴﻴﺎﺳﺎﺕ ﻟﻠﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ?‬

‫‪ -٣‬اﻟﺠﻠﺴﺎت اﻟﺮﺋﻴﺴﻴﺔ‪:‬‬

‫‪ -‬اﻟﺠﻠﺴﺔ اﻟﻌﺎﻣﺔ‪:‬‬
‫ﻭﰎ ﺧﻼﻟﻬﺎ ﺍﻻﺣﺘﻔﺎﺀ ﻤﺑﺎ ﰎ ﺇﳒﺎﺯﻩ ﺧﻼﻝ ﻋﻘﺪ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻟﻠﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﺑﻴﺎﻥ ﻫﺬﺍ‬
‫ﻓﻲ ﺍﳌﺆﲤﺮ‪.‬‬

‫‪ -‬اﻟﺠﻠﺴﺔ اﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺗﻨﺎﻭﻟﺖ ﺗﻄﻮﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺑﻨﺎﺀ ﻣﺴﺘﻘﺒﻞ ﺃﻓﻀﻞ ﻟﻠﺠﻤﻴﻊ‪ ,‬ﻛﻤﺎ ﺗﻄﺮﻗﺖ ﺇﻟﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻛﻌﻨﺼﺮ ﺃﺳﺎﺳﻲ ﻟﺘﻌﻠﻴﻢ ﻋﺎﻟﻲ ﺍﳉﻮﺩﺓ‪ ,‬ﻭﺑﻨﺎﺀ ﻣﻮﺍﻃﻦ ﻋﺎﳌﻲ‪.‬‬

‫‪٢٣‬‬
 ‫‪ -‬اﻟﺠﻠﺴﺔ اﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﻧﺎﻗﺸﺖ ﺗﺴﺮﻳﻊ ﺍﻹﺟﺮﺍﺀﺍﺕ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ )ﺍﻟﺘﻐﻴﻴﺮ ﺍﳌﻨﺎﺧﻲ‪ ,‬ﺍﻟﺘﺨﻔﻴﻒ ﻣﻦ‬
‫ﻣﺨﺎﻃﺮ ﺍﻟﻜﻮﺍﺭﺙ‪ ,‬ﺧﺴﺎﺭﺓ ﺍﻟﺘﻨﻮﻉ ﺍﳊﻴﻮﻱ(‪.‬‬

‫‪ -‬اﻟﺠﻠﺴﺔ اﻟﺮاﺑﻌﺔ اﻟﺨﺘﺎﻣﻴﺔ‪:‬‬

‫ﺑﺤﺜﺖ ﻣﻮﺿﻮﻉ ﺇﻋﺪﺍﺩ ﺃﺟﻨﺪﺓ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﳌﺎ ﺑﻌﺪ ‪2015‬ﻡ‪.‬‬

‫‪ -٤‬ورش اﻟﻌﻤﻞ‪:‬‬
‫ﺍﳌﺠﻤﻮﻋﺔ ﺍﻷﻭﻟﻰ ﻟﻮﺭﺵ ﺍﻟﻌﻤﻞ‪ :‬ﺍﻻﺣﺘﻔﺎﻝ ﺑﻌﻘﺪ ﻣﻦ ﺍﻹﳒﺎﺯﺍﺕ ﻭﺍﻟﻌﻤﻞ‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ :‬ﻣﻦ ﺃﻳﻦ ﺑﺪﺃﻧﺎ ﻭﺇﻟﻰ ﺃﻳﻦ ﻧﺘﺠﻪ?‬
‫‪ -‬ﺗﺸﻜﻴﻞ ﻭﺗﺼﻤﻴﻢ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﻧﺴﻌﻰ ﺇﻟﻴﻪ‪ :‬ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻭﺍﻟﺴﻴﺎﺳﺎﺕ‪.‬‬
‫‪ -‬ﺟﻮﺩﺓ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ ﻣﻦ ﺃﺟﻞ ﻣﺴﺘﻘﺒﻞ ﻭﺍﺣﺪ‪ :‬ﻛﻴﻒ ﻳﺴﻬﻢ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‬
‫ﻓﻲ ﺃﻫﺪﺍﻑ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ?‬
‫‪ -‬ﺍﻟﺘﻌﻠﻢ ﻋﺒﺮ ﺍﻟﻘﻄﺎﻋﺎﺕ ﻭﺍﳌﻨﺎﻃﻖ‪ :‬ﺗﻮﺳﻴﻊ ﻧﻄﺎﻕ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻭﺗﻌﻤﻴﻤﻪ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﶈﻠﻴﺔ ﻭﺷﺒﻜﺎﺕ ﺃﺻﺤﺎﺏ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺘﻌﺪﺩﻳﻦ‪.‬‬
‫‪ -‬ﺍﻻﺑﺘﻜﺎﺭ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻷﺧﻼﻗﻴﺎﺕ ﻣﻦ ﺃﺟﻞ ﺇﺣﺪﺍﺙ ﺍﻟﺘﺤﻮﻝ ﺍﻟﻜﺒﻴﺮ‪.‬‬
‫‪ -‬ﻣﺒﺎﺩﺉ ﻣﻦ ﺃﺟﻞ ﺇﻗﺎﻣﺔ ﺷﺮﺍﻛﺎﺕ ﻓﻌﺎﻟﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﺑﲔ‬
‫ﺍﻟﻘﻄﺎﻋﲔ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ‪.‬‬
‫‪ -‬ﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﻟﺘﻘﻴﻴﻢ ﻭﺇﺣﺪﺍﺙ ﺍﻟﺘﻐﻴﻴﺮ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫ﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻮﺭﺵ ﺍﻟﻌﻤﻞ‪ :‬ﺇﻋﺎﺩﺓ ﺗﻮﺟﻴﻪ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺑﻨﺎﺀ ﻣﺴﺘﻘﺒﻞ‬
‫ﺃﻓﻀﻞ ﻟﻠﺠﻤﻴﻊ‬
‫‪ -1‬ﺗﻄﻮﻳﺮ ﻣﺒﺎﺩﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻓﻲ ﻣﺠﺎﻝ ﺗﻌﻠﻴﻢ ﻭﺭﻋﺎﻳﺔ ﺍﻟﻄﻔﻮﻟﺔ‬
‫ﺍﳌﺒﻜﺮﺓ‪.‬‬
‫‪ -2‬ﺍﻷﻃﻔﺎﻝ ﻛﺼﻨﺎﻉ ﻟﻠﺘﻐﻴﻴﺮ‪ :‬ﺍﻟﺘﻌﻠﻴﻢ ﺍﻻﺑﺘﺪﺍﺋﻲ ﻭﺍﻟﺜﺎﻧﻮﻱ‪.‬‬
‫‪ -3‬ﲢﻮﻳﻞ ﺍﻟﻌﺎﻟﻢ ﺇﻟﻰ ﻣﻜﺎﻥ ﺃﻓﻀﻞ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪.‬‬

‫‪٢٤‬‬
 ‫‪ -4‬ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﺘﻘﻨﻲ ﻭﺍﳌﻬﻨﻲ )ﺍﳌﻬﺎﺭﺍﺕ ﺍﳋﻀﺮﺍﺀ(‪ :‬ﺇﻃﻼﻕ ﺍﻟﻘﺪﺭﺍﺕ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ‬
‫ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -5‬ﺗﻌﻠﻴﻢ ﺍﳌﻌﻠﻤﲔ‪ :‬ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﺍﻹﺳﻬﺎﻡ ﻓﻲ ﺟﻮﺩﺓ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻲ ﻋﺎﻟﻢ‬
‫ﺳﺮﻳﻊ ﺍﻟﺘﻐﻴﺮ‪.‬‬
‫‪ -6‬ﺍﳌﺠﺘﻤﻌﺎﺕ ﺍﶈﻠﻴﺔ ﻭﻋﻤﻠﻬﺎ‪ :‬ﺍﻟﺘﻌﻠﻢ ﻣﺪﻯ ﺍﳊﻴﺎﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -7‬ﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻻﺗﺼﺎﻝ‪ :‬ﻧﻬﺞ ﲢﻮﻳﻠﻲ ﻧﺤﻮ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -8‬ﺍﻟﺘﻌﻠﻴﻢ ﺣﻮﻝ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺎﳌﻲ ﻭﺍﻟﻔﻨﻮﻥ‪ :‬ﻧﺤﻮ ﺗﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺗﻨﻤﻴﺔ ﻣﺴﺘﺪﺍﻣﺔ ﻳﺮﺍﻋﻲ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪.‬‬
‫‪ -9‬ﻣﺮﺍﺟﻌﺔ ﺍﻟﻨﻬﺞ ﺍﻟﻌﺎﳌﻴﺔ ﻟﺘﻌﻠﻴﻢ ﺍﻟﻘﺮﻥ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ :‬ﺍﳌﻮﺍﻃﻨﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻹﻳﻜﻮﺑﺪﺍﻏﻮﺟﻲ‬
‫ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫ﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻟﻮﺭﺵ ﺍﻟﻌﻤﻞ‪ :‬ﺗﺴﺮﻳﻊ ﺍﻹﺟﺮﺍﺀﺍﺕ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‬
‫‪ -1‬ﺍﻟﺘﻌﻠﻴﻢ ﻓﻲ ﻣﺠﺎﻝ ﺍﳌﻴﺎﻩ ﻭﺑﻨﺎﺀ ﺍﻟﻘﺪﺭﺍﺕ‪ :‬ﺃﻣﺮ ﺃﺳﺎﺳﻲ ﻷﻣﻦ ﺍﳌﻴﺎﻩ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -2‬ﻛﻮﻛﺐ ﻭﺍﺣﺪ‪ ,‬ﻣﺤﻴﻂ ﻭﺍﺣﺪ‪ :‬ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﺒﺤﺮﻳﺔ‪.‬‬
‫‪ -3‬ﺍﻟﻄﺎﻗﺔ ﺍﳌﺘﺠﺪﺩﺓ‪ :‬ﺍﻻﻛﺘﻔﺎﺀ ﺍﻟﺬﺍﺗﻲ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -4‬ﺍﳌﺪﺍﺭﺱ ﻭﺍﻟﺼﺤﺔ‪ :‬ﺍﻹﻳﻜﻮﻟﻮﺟﻴﺎ ﺍﻟﺪﻗﻴﻘﺔ ﻟﻠﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -5‬ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻨﻈﺎﻣﻲ ﻭﻏﻴﺮ ﺍﻟﻨﻈﺎﻣﻲ ﻭﻏﻴﺮ ﺍﻟﺮﺳﻤﻲ‪ :‬ﺗﻨﻔﻴﺬ ﻣﺸﺎﺭﻳﻊ ﻛﺒﺮﻯ ﻭﻣﺸﺎﺭﻳﻊ ﺻﻐﻴﺮﺓ ﻓﻲ‬
‫ﻣﺠﺎﻝ ﺍﻟﺰﺭﺍﻋﺔ ﻭﺍﻷﻣﻦ ﺍﻟﻐﺬﺍﺋﻲ‪.‬‬
‫‪ -6‬ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻛﺪﺍﻓﻊ ﻣﻬﻢ ﻧﺤﻮ ﺗﻄﻮﻳﺮ ﺍﻟﺴﻴﺎﺳﺎﺕ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ‬
‫ﺑﺎﻟﺘﻨﻮﻉ ﺍﳊﻴﻮﻱ‪.‬‬
‫‪ -7‬ﻣﻨﺎﺻﺮﺓ ﺍﻟﺘﻌﻠﻴﻢ ﻛﺄﺳﺎﺱ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﻣﻨﺨﻔﻀﺔ ﺍﻻﻧﺒﻌﺎﺛﺎﺕ‪.‬‬
‫‪ -8‬ﺍﻟﺘﻌﻠﻴﻢ ﻭﺑﻨﺎﺀ ﻣﺠﺘﻤﻌﺎﺕ ﻣﺴﺘﺪﺍﻣﺔ ﻭﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻜﻮﺍﺭﺙ‪.‬‬
‫‪ -9‬ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻹﻧﺘﺎﺝ ﻭﺍﻻﺳﺘﻬﻼﻙ ﺍﳌﺴﺘﺪﺍﻡ‪ :‬ﲤﻜﲔ ﻭﺣﺸﺪ ﺍﻟﺸﺒﺎﺏ‪.‬‬
‫‪ -10‬ﺍﻻﻗﺘﺼﺎﺩﻳﺎﺕ ﺍﳋﻀﺮﺍﺀ‪ :‬ﺩﻭﺭ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﳌﺎ ﺑﻌﺪ ﻋﺎﻡ ‪2015‬ﻡ‪.‬‬
‫‪ -11‬ﺍﳌﺪﻥ ﺍﳌﺘﻌﻠﻤﺔ‪ :‬ﺗﻨﻤﻴﺔ ﺍﻟﻘﺪﺭﺍﺕ ﻓﻲ ﺍﻷﺟﻨﺪﺓ ﺍﳊﻀﺮﻳﺔ ﺍﳉﺪﻳﺪﺓ‪.‬‬

‫‪٢٥‬‬
‫ﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻟﻮﺭﺵ ﺍﻟﻌﻤﻞ‪ :‬ﻭﺿﻊ ﺃﺟﻨﺪﺓ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‬
‫ﳌﺎ ﺑﻌﺪ ﻋﺎﻡ ‪2015‬ﻡ‬
‫‪ -1‬ﺗﻌﻠﻴﻢ ﻭﺗﻘﻴﻴﻢ ﻭﺗﻌﺰﻳﺰ ﻛﻔﺎﻳﺎﺕ ﺍﻟﻘﺮﻥ ‪.21‬‬
‫‪ -2‬ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﳌﺎ ﺑﻌﺪ ﻋﺎﻡ ‪ :2015‬ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺇﻟﻰ ﺍﻟﺘﻄﺒﻴﻖ‪.‬‬
‫‪ -3‬ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻭﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -4‬ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﶈﻠﻴﺔ ﺣﻮﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ :‬ﺃﻋﻤﺎﻝ ﻭﺇﺟﺮﺍﺀﺍﺕ ﻣﻦ ﺃﺟﻞ‬
‫ﻣﺴﺘﻘﺒﻞ ﻣﺴﺘﺪﺍﻡ‪.‬‬
‫‪ -5‬ﻣﻨﺎﻫﺞ ﺍﳌﺆﺳﺴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻧﺤﻮ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﳌﺎ ﺑﻌﺪ ﻋﺎﻡ ‪2015‬ﻡ‪.‬‬
‫‪ -6‬ﺗﻘﺪﱘ ﺍﻟﺪﻋﻢ ﻟﻠﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪.‬‬
‫‪ -7‬ﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﻟﺘﻘﻴﻴﻢ ﺧﻼﻝ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻌﻤﻞ ﺍﻟﻌﺎﳌﻲ‪ :‬ﺍﻟﻨﻄﺎﻕ ﻭﺍﳉﻮﺩﺓ ﻭﺍﻷﻭﻟﻮﻳﺎﺕ‪.‬‬
‫ﻭﺍﺧﺘﺘﻢ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻟﻠﻤﺆﲤﺮ ﺑﺎﳉﻠﺴﺔ ﺍﳋﺘﺎﻣﻴﺔ ﺍﻟﺘﻲ ﰎ ﻓﻴﻬﺎ ﺇﻋﻼﻥ – ﻧﺎﻏﻮﻳﺎ – ﺗﻌﻠﻴﻢ ﻣﻦ‬
‫ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ ﻤﺑﺜﺎﺑﺔ ﺧﺎﺭﻃﺔ ﻃﺮﻳﻖ ﻟﻠﺪﻭﻝ ﻣﻦ ﺧﻼﻝ ﺇﻃﻼﻕ ﺑﺮﻧﺎﻣﺞ‬
‫ﺍﻟﻌﻤﻞ ﺍﻟﻌﺎﳌﻲ‪ ,‬ﻭﺍﻟﺬﻱ ﺳﻴﻤﻬﺪ ﻟﻮﺿﻊ ﺃﻫﺪﺍﻑ ﻭﻏﺎﻳﺎﺕ ﺟﺪﻳﺪﺓ ﻭﺣﺎﻻﺕ ﻋﻤﻞ ﺫﺍﺕ ﺃﻭﻟﻮﻳﺔ ﺑﲔ‬
‫ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻌﻠﻴﻢ ﻟﺘﻤﻜﲔ ﻛﻞ ﻣﻦ ﺍﻷﺟﻴﺎﻝ ﺍﳊﺎﻟﻴﺔ ﻭﺍﻟﻘﺎﺩﻣﺔ ﻣﻦ ﺍﻟﻮﻓﺎﺀ‬
‫ﺑﺎﺣﺘﻴﺎﺟﺎﺗﻬﻢ ﻭﲢﻘﻴﻖ ﻃﻤﻮﺣﺎﺗﻬﻢ‪.‬‬

‫ﻭﻓﻲ ﺇﻃﺎﺭ ﺫﻟﻚ ﺩﻋﺎ ﺍﻹﻋﻼﻥ ﻛﻼ ﻣﻦ ﻭﺯﺍﺭﺍﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺣﻜﻮﻣﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ‬
‫ﺍﻟﻴﻮﻧﺴﻜﻮ ﺇﻟﻰ ﺑﺬﻝ ﻣﺰﻳﺪ ﻣﻦ ﺍﳉﻬﻮﺩ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﺣﻴﺚ ﻧﺺ ﻋﻠﻰ ﺍﻵﺗﻲ‪:‬‬

‫»ﻧﺤﺚ ﺟﻤﻴﻊ ﺍﳉﻬﺎﺕ ﺍﳌﻌﻨﻴﺔ‪ ,‬ﻭﻻ ﺳﻴﻤﺎ ﻭﺯﺍﺭﺍﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺟﻤﻴﻊ ﺍﻟﻮﺯﺍﺭﺍﺕ ﺍﳌﺸﺎﺭﻛﺔ‬
‫ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﻣﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ‪ ,‬ﻭﺃﻭﺳﺎﻁ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻭﻏﻴﺮﻫﺎ‪ ,‬ﻋﻠﻰ ﺍﻹﺳﻬﺎﻡ ﻓﻲ ﺍﳉﻬﺪ ﺍﻟﺘﺸﺎﺭﻛﻲ ﻭﺍﻟﺘﺤﻮﻳﻠﻲ ﻹﻧﺘﺎﺝ ﺍﳌﻌﺮﻓﺔ ﻭﺗﻮﺯﻳﻌﻬﺎ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪,‬‬
‫ﻭﺗﺮﻭﻳﺞ ﺍﻻﺑﺘﻜﺎﺭ ﺍﻟﻌﺎﺑﺮ ﻟﻠﺤﺪﻭﺩ ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﺍﻟﻘﻄﺎﻋﺎﺕ ﻭﺍﻟﺘﺨﺼﺼﺎﺕ ﻓﻲ ﺇﻃﺎﺭ ﺍﻟﺮﺑﻂ ﺍﻟﻌﻤﻠﻲ‬
‫ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﺑﻐﻴﺔ ﺇﺛﺮﺍﺀ ﺍﺗﺨﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ ﻭﺑﻨﺎﺀ‬
‫ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻣﻊ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺇﺷﺮﺍﻙ ﺍﻟﺸﺒﺎﺏ ﻓﻲ ﺍﻷﻧﺸﻄﺔ ﻭﺍﺣﺘﺮﺍﻣﻬﻢ‬
‫ﺑﻮﺻﻔﻬﻢ ﺟﻬﺎﺕ ﻣﻌﻨﻴﺔ ﺭﺋﻴﺴﻴﺔ«‪.‬‬

‫‪٢٦‬‬
 ‫ﻭﻧﺪﻋﻮ ﺣﻜﻮﻣﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺇﻟﻰ ﺑﺬﻝ ﻣﺰﻳﺪ ﻣﻦ ﺍﳉﻬﻮﺩ ﻣﻦ ﺃﺟﻞ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫• ﺍﺳﺘﻌﺮﺍﺽ ﺍﻷﻏﺮﺍﺽ ﻭﺍﻟﻘﻴﻢ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻭﺗﻘﺪﻳﺮ ﻣﺪﻯ ﳒﺎﺡ ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻓﻲ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪ ,‬ﻭﺗﻌﺰﻳﺰ ﺇﺩﺭﺍﺝ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻓﻲ ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪,‬‬
‫ﻣﻊ ﺇﻳﻼﺀ ﺍﻫﺘﻤﺎﻡ ﺧﺎﺹ ﻟﻠﻨﻬﻮﺝ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻨﻈﺎﻡ ﺑﺄﻛﻤﻠﻪ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺑﲔ ﺍﳉﻬﺎﺕ ﺍﳌﻌﻨﻴﺔ‬
‫ﺍﳌﺘﻌﺪﺩﺓ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺸﺮﺍﻛﺎﺕ ﺑﲔ ﺍﻷﻃﺮﺍﻑ ﺍﻟﻔﺎﻋﻠﺔ ﻓﻲ ﻗﻄﺎﻉ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻭﺍﻟﻘﻄﺎﻉ ﺍﳋﺎﺹ‪,‬‬
‫ﻭﺍﳌﺠﺘﻤﻊ ﺍﳌﺪﻧﻲ‪ ,‬ﻭﺍﻷﻃﺮﺍﻑ ﺍﻟﻔﺎﻋﻠﺔ ﺍﻟﺘﻲ ﺗﻌﻤﻞ ﻓﻲ ﻣﺨﺘﻠﻒ ﻣﺠﺎﻻﺕ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‪,‬‬
‫ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺃﻥ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻤﲔ ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﳌﺮﺑﲔ ﻭﺗﺪﺭﻳﺒﻬﻢ ﻭﺗﻨﻤﻴﺘﻬﻢ ﺍﳌﻬﻨﻴﺔ ﺗﺪﻣﺞ ﺑﻨﺠﺎﺡ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻓﻲ ﻋﻤﻠﻴﺘﻲ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ‪.‬‬
‫• ﺗﺨﺼﻴﺺ ﻭﺗﻌﺒﺌﺔ ﻣﻮﺍﺭﺩ ﻛﺒﻴﺮﺓ ﻟﺘﺤﻮﻳﻞ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺇﻟﻰ ﺃﻓﻌﺎﻝ‪ ,‬ﻭﻻ ﺳﻴﻤﺎ ﺑﻨﺎﺀ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ‬
‫ﻗﺪﺭﺍﺕ ﻣﺆﺳﺴﻴﺔ ﻓﻲ ﻣﺠﺎﻟﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻨﻈﺎﻣﻲ ﻭﻏﻴﺮ ﺍﻟﻨﻈﺎﻣﻲ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ ,‬ﻭﺍﻟﺘﻌﻠﻢ ﻋﻠﻰ‬
‫ﺟﻤﻴﻊ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻮﻃﻨﻴﺔ ﻭﺩﻭﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﻤﺑﺠﺎﻻﺕ ﺍﻟﻌﻤﻞ ﺍﳋﻤﺴﺔ ﺫﺍﺕ ﺍﻷﻭﻟﻮﻳﺔ‬
‫ﻓﻲ ﺧﻄﺔ ﺍﻟﻌﻤﻞ ﺍﻟﻌﺎﳌﻴﺔ‪.‬‬
‫• ﺇﺩﺭﺍﺝ ﻭﺗﻌﺰﻳﺰ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﻓﻲ ﺧﻄﺔ ﺍﻟﺘﻨﻤﻴﺔ ﳌﺎ ﺑﻌﺪ ﻋﺎﻡ ‪ ,2015‬ﻭﻓﻲ‬
‫ﻋﻤﻠﻴﺎﺕ ﻣﺘﺎﺑﻌﺘﻬﺎ‪ ,‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺄﻛﺪ ﺃﻭﻻ ﻣﻦ ﺗﺮﺳﻴﺦ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ‬
‫ﺑﻮﺻﻔﻪ ﻫﺪﻓﺎ ﻣﻦ ﺃﻫﺪﺍﻑ ﻏﺎﻳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺇﺩﺭﺍﺟﻪ ﺃﻳﻀﺎﹱ ﻓﻲ ﺃﻫﺪﺍﻑ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﺑﻮﺻﻔﻪ‬
‫ﻣﻮﺿﻮﻋﺎ ﻣﺴﺘﻌﺮﺿﺎ‪ ,‬ﻭﺍﻟﺘﺄﻛﺪ ﺛﺎﻧﻴﺎ ﻣﻦ ﺃﻥ ﻧﺘﺎﺋﺞ ﻣﺆﲤﺮ ﻋﺎﻡ ‪2014‬ﻡ ﺍﻟﻌﺎﳌﻲ‪ ,‬ﺑﺸﺄﻥ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺴﺘﺪﺍﻣﺔ ﺳﺘﺮﺍﻋﻰ ﻓﻲ ﺍﳌﻨﺘﺪﻯ ﺍﻟﻌﺎﳌﻲ ﻟﻠﺘﺮﺑﻴﺔ ﺍﻟﺬﻱ ﺳﻴﻌﻘﺪ ﻓﻲ ﻋﺎﻡ‬
‫‪2015‬ﻡ ﻓﻲ )ﺇﻧﺸﻴﻮﻥ( ﺑﻜﻮﺭﻳﺎ ﻓﻲ ﺍﻟﻔﺘﺮﺓ ﺍﳌﻤﺘﺪﺓ ﻣﻦ )‪/22-19‬ﻣﺎﻳﻮ‪2015/‬ﻡ("‪.‬‬

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 ‫ﻤﺑﺸﺎﺭﻛﺔ ﺩﻭﻟﺔ ﻗﻄﺮ‬

‫اﺟﺘﻤﺎع ﺗﺸﺎوري ‪¤‬ﻣﻨﺎء اﻟﻠﺠﺎن اﻟﻮﻃﻨﻴﺔ‬

‫ﻟﻠﻴﻮﻧﺴﻜﻮ‬
‫ﻓﻲ دول اﻟﺨﻠﻴﺞ اﻟﻌﺮﺑﻴﺔ واﻟﻴﻤﻦ‬
‫• ﻣﻨﺎﻗﺸﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻪ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﺑﺪﻭﻝ ﺍﳋﻠﻴﺞ‬
‫• ﺩﺭﺍﺳﺔ ﺍﻵﻓﺎﻕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﺘﻌﺎﻭﻥ ﺑﲔ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ‬
‫• ﺗﻮﺻﻴﺎﺕ ﺧﺘﺎﻣﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺂﻟﻴﺎﺕ ﺍﻟﺘﻮﺍﺻﻞ ﻭﺗﺒﺎﺩﻝ ﺍﻟﺒﺮﺍﻣﺞ ﺑﲔ ﺍﻟﻠﺠﺎﻥ‬

‫ﻧﻈﻢ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻟﻠﻴﻮﻧﺴﻜﻮ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﻭﺍﻟﻴﻤﻦ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻌﻤﺎﻧﻴﺔ‬
‫ﻟﻘﺎ ﹱﺀ ﺗﺸﺎﻭﺭﻳﺎﹱ ﺑﻬﺪﻑ ﺗﻌﺰﻳﺰ ﺍﻟﺘﻌﺎﻭﻥ ﻣﺎ ﺑﲔ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻴﻮﻧﺴﻜﻮ ﻓﻲ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ‪,‬‬
‫ﻭﺫﻟﻚ ﺿﻤﻦ ﻣﺒﺎﺩﺭﺓ ﺗﻌﺪ ﺍﻷﻭﻟﻰ ﻣﻦ ﻧﻮﻋﻬﺎ‪ ,‬ﻭﺍﻟﺘﻲ ﻳﺘﻢ ﺗﻨﻈﻴﻤﻬﺎ ﺑﲔ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻟﻠﻴﻮﻧﺴﻜﻮ‬
‫ﻭﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻲ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﻭﺍﻟﻴﻤﻦ‪.‬‬

‫ﺷﻜﻞ ﺍﻟﻠﻘﺎﺀ ﻓﺮﺻﺔ ﻣﻨﺎﺳﺒﺔ ﻻﺟﺘﻤﺎﻉ ﻣﺪﻳﺮﺓ ﻭﻣﻮﻇﻔﻲ ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻣﻊ ﺍﻷﻣﻨﺎﺀ ﺍﻟﻌﺎﻣﲔ‬
‫ﳌﻨﺎﻗﺸﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ ﻭﺍﻟﺘﻮﻗﻌﺎﺕ‪ .‬ﺧﺎﺻﺔ ﻓﻲ ﺿﻮﺀ ﺗﻌﻴﲔ ﻣﺪﻳﺮﺓ ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﻹﻗﻠﻴﻤﻲ ﻣﻨﺬ ﺳﻨﺔ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺗﻌﻴﲔ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻮﻇﻔﲔ ﺍﳉﺪﺩ ﻓﻲ ﺍﳌﻜﺘﺐ ﻭﺗﻌﻴﲔ ﺃﻣﻨﺎﺀ ﻋﺎﻣﲔ ﺟﺪﺩ‪.‬‬

‫ﻭﺍﺳﺘﻬﺪﻑ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺘﺸﺎﻭﺭﻱ‪:‬‬

‫‪ -1‬ﲢﺪﻳﺪ ﺳﺒﻞ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺁﻟﻴﺎﺕ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻭﺍﳉﻬﺎﺕ ﺍﳊﻜﻮﻣﻴﺔ ﻓﻲ ﺍﻟﺒﻼﺩ‬
‫ﻭﺍﻟﺸﺮﻛﺎﺀ ﻣﻦ ﺍﻟﻘﻄﺎﻉ ﺍﳋﺎﺹ ﻭﺍﳌﻜﺘﺐ ﻭﺍﳌﻘﺮ ﺍﻟﺮﺋﻴﺴﻲ‪.‬‬
‫‪ -2‬ﲢﺪﻳﺪ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻌﻤﻞ ﻣﺜﻞ ﻛﻴﻔﻴﺔ ﺟﻤﻊ ﺍﻷﻣﻮﺍﻝ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺸﺮﺍﻛﺎﺕ‪.‬‬
‫‪ -3‬ﻭﺿﻊ ﺑﺮﻧﺎﻣﺞ ﺃﻭ ﺑﺮﻧﺎﻣﺠﲔ ﻳﺘﻢ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻬﻤﺎ‪.‬‬

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‫‪ -4‬ﻭﺿﻊ ﻏﺎﻳﺎﺕ ﻣﺴﺘﻬﺪﻓﺔ ﻓﻲ ﻣﺠﺎﻻﺕ ﻣﺤﺪﺩﺓ ﻣﻦ ﺍﻻﺧﺘﺼﺎﺹ ﻟﻜﻞ ﺩﻭﻟﺔ ﻣﻦ ﺩﻭﻝ ﺍﳋﻠﻴﺞ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻴﻤﻦ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻀﺎﻓﺖ ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ ﳑﺜﻠﺔ ﻓﻲ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻌﻤﺎﻧﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ‬
‫ﻓﻌﺎﻟﻴﺎﺕ ﻫﺬﺍ ﺍﻟﻠﻘﺎﺀ ﻋﻠﻰ ﻣﺪﻯ ﻳﻮﻣﲔ ﻣﺘﺘﺎﻟﻴﲔ‪ ,‬ﺑﻬﺪﻑ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ‬
‫ﻓﻲ ﻣﺠﺎﻻﺕ ﺗﺨﺼﺺ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻟﺼﻘﻞ ﺧﻄﺔ ﻋﻤﻞ ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻴﻤﻦ‪.‬‬
‫ﺑﺠﺎﻧﺐ ﻣﻨﺎﻗﺸﺔ ﻭﲢﺪﻳﺪ ﺍﻟﺮﺅﻳﺔ ﻭﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻟﻠﻤﻜﺘﺐ‪ ,‬ﻭﲢﺪﻳﺪ ﻣﺸﺎﺭﻳﻊ ﻋﺎﻣﺔ ﺫﺍﺕ ﻃﺎﺑﻊ ﺷﺒﻪ‬
‫ﺇﻗﻠﻴﻤﻲ ﻭﺩﻋﻢ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﺍﳌﻨﻈﻤﺔ ﻟﻌﻤﻞ ﺑﺮﺍﻣﺞ ﺍﳌﻜﺘﺐ‪ ,‬ﻭﺍﺗﺨﺎﺫ ﺍﻟﻘﺮﺍﺭ ﺣﻮﻝ ﺁﻟﻴﺎﺕ ﺗﺒﺎﺩﻝ‬
‫ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﳌﺮﺍﺳﻼﺕ‪.‬‬

‫دور ﻣﻜﺘﺐ اﻟﻴﻮﻧﺴﻜﻮ وﻣﺴﺎﻫﻤﺎﺗﻪ ﻓﻲ اﻟﻤﻨﻄﻘﺔ‬

‫ﻗﺪﻣﺖ ﺁﻧﺎ ﺑﺎﻭﻟﻴﻨﻲ ﻣﺪﻳﺮﺓ ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﻹﻗﻠﻴﻤﻲ ﺑﺎﻟﺪﻭﺣﺔ ﻋﺮﺿﺎ ﺗﻘﺪﳝﻴﺎ ﺗﻄﺮﻗﺖ ﻓﻴﻪ ﺇﻟﻰ‬
‫ﺭﺅﻳﺔ ﺍﳌﻜﺘﺐ ﻭﺍﻟﺘﻲ ﺗﺘﻠﺨﺺ ﺑﺘﻤﻜﲔ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﻓﻲ ﺍﳌﻨﻄﻘﺔ ﻭﺧﺎﺻﺔ ﺍﻟﺸﺒﺎﺏ ﺫﻭﻱ ﺍﻟﻘﺪﺭﺍﺕ‬
‫ﻟﻠﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﻌﺮﻓﻲ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻻﺗﺼﺎﻻﺕ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ‪,‬‬
‫ﻛﻤﺎ ﺍﺳﺘﻌﺮﺿﺖ ﻣﺴﺎﻫﻤﺎﺕ ﺍﳌﻜﺘﺐ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻴﻤﻦ ﻣﺜﻞ ﻭﺟﻮﺩ ﻣﻜﺘﺐ ﻣﺘﻜﺎﻣﻞ ﻣﻊ‬
‫ﻣﻮﻇﻔﲔ ﺃﻛﻔﺎﺀ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺳﺒﻊ ﻣﻨﻈﻤﺎﺕ ﻋﺎﳌﻴﺔ ﻣﻊ ﻭﺟﻮﺩ ﻃﺎﻗﻢ ﻣﺤﻠﻲ ﺛﺎﺑﺖ ﻟﺘﻘﺪﱘ ﺍﻟﺪﻋﻢ‬
‫ﺍﻟﻜﺎﻣﻞ‪ ,‬ﺛﻢ ﻗﺪﻣﺖ ﺑﻌﺪ ﺫﻟﻚ ﺳﻴﺎﻗﺎﹱ ﺗﻌﺮﻳﻔﻴﺎﹱ ﺑﺎﳌﻜﺘﺐ ﻭﻧﺸﺄﺗﻪ ﻭﺍﻟﻬﺪﻑ ﻣﻦ ﻭﺟﻮﺩﻩ‪ ,‬ﻭﺩﻭﺭﻩ ﻓﻲ‬
‫ﺍﻻﺳﺘﺠﺎﺑﺔ ﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺒﻠﺪﺍﻥ ﻭﻭﺿﻊ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﻣﻦ ﺧﻼﻝ ﻣﻮﺍﻛﺒﺔ ﻫﺬﻩ ﺍﻟﺘﻐﻴﻴﺮﺍﺕ‪ ,‬ﻛﻤﺎ‬
‫ﲢﺪﺛﺖ ﻋﻦ ﺩﻭﺭ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ‪ ,‬ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ ﻭﺍﻟﻔﺮﺹ ﺍﳉﺪﻳﺪﺓ ﻓﻲ ﻭﺿﻊ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ‪,‬‬
‫ﻭﺗﻄﺮﻗﺖ ﺑﻌﺪ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻪ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪ ,‬ﻭﺍﺧﺘﺘﻤﺖ ﻋﺮﺿﻬﺎ ﺑﺘﻘﺪﱘ ﺭﺅﻳﺔ‬
‫ﻣﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﻤﻀﻲ ﻗﺪﻣﺎ ﻭﻭﺿﻊ ﺃﻫﺪﺍﻑ ﻭﺍﺿﺤﺔ ﺗﺴﺘﻬﺪﻑ ﻣﺠﺎﻻﺕ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻟﻜﻔﺎﺀﺓ‪.‬‬

‫اﻟﻠﺠﺎن اﻟﻮﻃﻨﻴﺔ ﻓﻲ دول اﻟﺨﻠﻴﺞ‪ :‬اﻟﺘﺤﺪﻳﺎت واﻻﺣﺘﻴﺎﺟﺎت واﻟﻔﺮص‬

‫ﲢﺪﺙ ﺃﻣﻨﺎﺀ ﻋﻤﻮﻡ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻲ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﻋﻦ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻬﻬﻢ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ‬
‫ﺑﺄﻋﻤﺎﻟﻬﻢ ﻭﺍﻟﺘﻲ ﻳﻮﺍﺟﻬﻮﻧﻬﺎ ﻋﻨﺪ ﻣﺤﺎﻭﻟﺔ ﺗﻌﺰﻳﺰ ﻋﻼﻗﺔ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﺎﻭﻧﻴﺔ ﻣﻊ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ‪ .‬ﻭﻗﺪ‬
‫ﺗﻀﻤﻨﺖ ﺍﻟﺘﺤﺪﻳﺎﺕ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫• ﺿﻌﻒ ﺍﻟﺘﻮﺍﺻﻞ ﺑﲔ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻭﺍﳌﻘﺮ ﺍﻟﺮﺋﻴﺴﻲ ﻭﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﻹﻗﻠﻴﻤﻲ ﺑﺎﻟﺪﻭﺣﺔ‬

‫‪٣٠‬‬
 ‫ﺣﻮﻝ ﻣﺠﻤﻞ ﺍﳌﺸﺎﺭﻳﻊ ﻭﺍﻟﺒﺮﺍﻣﺞ ﺫﺍﺕ ﺍﻻﻫﺘﻤﺎﻡ ﺍﳌﺸﺘﺮﻙ‪ ,‬ﺑﺤﻴﺚ ﺇﺫﺍ ﰎ ﺇﻋﻼﻡ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ‬
‫ﻣﺒﻜﺮﺍ ﻋﻦ ﻫﺬﻩ ﺍﳌﺸﺎﺭﻳﻊ‪ ,‬ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﺜﻼ ﺇﺩﺭﺍﺟﻬﺎ ﻓﻲ ﻣﻴﺰﺍﻧﻴﺘﻬﻢ ﺍﻟﺴﻨﻮﻳﺔ‪.‬‬
‫• ﻭﺟﻮﺩ ﺇﺭﺑﺎﻙ ﻭﺧﻠﻂ ﺑﲔ ﺃﺩﻭﺍﺭ ﻣﺮﺍﻛﺰ ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﳌﻜﺎﺗﺐ ﺍﳌﻴﺪﺍﻧﻴﺔ ﻭﺍﳌﻌﺎﻫﺪ ﳑﺎ ﻳﺆﺩﻱ ﺇﻟﻰ‬
‫ﺍﺯﺩﻭﺍﺟﻴﺔ ﺍﳉﻬﻮﺩ ﻭﻏﻴﺎﺏ ﺍﻟﺘﻨﺴﻴﻖ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻴﺪﺍﻧﻲ‪.‬‬
‫• ﻋﺪﻡ ﺍﳌﻌﺮﻓﺔ ﺑﺄﺩﻭﺍﺭ ﻣﺮﺍﻛﺰ ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻛﺮﺍﺳﻲ ﺍﻟﻴﻮﻧﺴﻜﻮ ﺍﳉﺎﻣﻌﻴﺔ ﻭﺃﺩﻭﺍﺭ ﺍﻷﻧﺪﻳﺔ‪.‬‬
‫• ﻋﺪﻡ ﺍﻻﺗﺴﺎﻕ ﺑﲔ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺘﻲ ﺗﻨﻔﺬﻫﺎ ﺍﻟﻴﻮﻧﺴﻜﻮ )ﺍﳌﻘﺮ ﺍﻟﺮﺋﻴﺴﻲ ﻭﺍﳌﻜﺎﺗﺐ ﺍﳌﻴﺪﺍﻧﻴﺔ‬
‫ﻭﺍﳌﻌﺎﻫﺪ( ﻭﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﻻ ﻳﻮﺟﺪ ﺣﺎﺟﺔ ﳌﺸﺎﺭﻳﻊ ﻣﺤﻮ‬
‫ﺍﻷﻣﻴﺔ ﻓﻲ ﺩﻭﻝ ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳋﻠﻴﺠﻲ‪.‬‬
‫• ﻋﺪﻡ ﻭﺟﻮﺩ ﺗﻌﺎﻭﻥ ﺑﲔ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻟﺪﻭﻝ ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳋﻠﻴﺠﻲ ﻧﻈﺮﺍﹱ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻭﻋﻲ‬
‫ﻭﻣﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﺃﺩﻭﺍﺭ ﻫﺬﻩ ﺍﻟﻠﺠﺎﻥ‪.‬‬
‫• ﺻﻌﻮﺑﺔ ﻣﻞﺀ ﺍﻻﺳﺘﺒﻴﺎﻧﺎﺕ ﻭﺍﳌﺴﻮﺣﺎﺕ ﻭﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﺗﺮﺳﻠﻬﺎ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻟﻠﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻭﺫﻟﻚ‬
‫ﺑﺴﺒﺐ ﻧﻘﺺ ﺍﻟﺘﺪﺭﻳﺐ ﺃﻭ ﻋﺪﻡ ﺗﻮﺍﻓﺮ ﺍﻟﺒﻴﺎﻧﺎﺕ‪.‬‬
‫• ﻋﺪﻡ ﻭﺟﻮﺩ ﺗﻘﻴﻴﻢ ﻟﻔﻌﺎﻟﻴﺔ ﻣﺸﺎﺭﻳﻊ ﺍﻟﻴﻮﻧﺴﻜﻮ )ﺍﳌﻘﺮ ﺍﻟﺮﺋﻴﺴﻲ ﻭﺍﳌﻜﺎﺗﺐ ﺍﳌﻴﺪﺍﻧﻴﺔ ﻭﺍﳌﻌﺎﻫﺪ(‬
‫ﺍﳌﻨﻔﺬﺓ ﻓﻲ ﺩﻭﻝ ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳋﻠﻴﺠﻲ‪.‬‬
‫ﻭﻗﺪ ﺍﻗﺘﺮﺡ ﺃﻣﻨﺎﺀ ﻋﺎﻡ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺘﻮﺻﻴﺎﺕ ﺗﺘﻌﻠﻖ ﺑﺂﻟﻴﺎﺕ ﺍﻟﺘﻮﺍﺻﻞ‬
‫ﻭﺍﻟﺒﺮﺍﻣﺞ‪.‬‬

‫اﻟﺘﻮﺻﻴﺎت اﻟﻌﺎﻣﺔ‬
‫ﻋﻘﺐ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺘﺸﺎﻭﺭﻱ ﻭﺍﻟﺬﻱ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﻣﺪﻯ ﻳﻮﻣﲔ‪ ,‬ﺗﻮﺻﻞ ﺍﳌﺠﺘﻤﻌﻮﻥ ﺇﻟﻰ ﺇﺟﻤﺎﻉ‬
‫ﺣﻮﻝ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -١‬آﻟﻴﺎت اﻟﺘﻌﺎون‪.‬‬
‫‪ -1‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﻢ ﺍﳌﺮﺍﺳﻼﺕ ﺍﻟﺮﺳﻤﻴﺔ ﻣﻊ ﺍﳉﻬﺎﺕ ﺍﳊﻜﻮﻣﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻟﺪﻭﻝ‬
‫ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ‪.‬‬
‫‪ -‬ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﺇﺭﺳﺎﻝ ﻧﺴﺨﺔ ﻋﻦ ﺍﳌﺮﺍﺳﻼﺕ ﺍﻟﺮﺳﻤﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﺸﺎﺭﻳﻊ ﻣﻊ‬
‫‪٣١‬‬
 ‫ﺍﳌﻘﺮ ﺍﻟﺮﺋﻴﺴﻲ ﺃﻭ ﺍﳌﻜﺎﺗﺐ ﺍﳌﻴﺪﺍﻧﻴﺔ ﺃﻭ ﺍﳌﻌﺎﻫﺪ ﺇﻟﻰ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ‪.‬‬

‫‪ -‬ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﺗﻌﻴﲔ ﻣﻨﺴﻘﲔ ﻓﻲ ﻛﻞ ﻣﺠﺎﻝ ﻣﻦ ﻣﺠﺎﻻﺕ ﺧﺒﺮﺓ ﺍﻟﻴﻮﻧﺴﻜﻮ‬
‫ﻟﻠﺘﻮﺍﺻﻞ ﻣﻊ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻭﻓﻘﺎ ﻟﻘﺪﺭﺍﺕ ﻛﻞ ﳉﻨﺔ ﻣﻦ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ‪.‬‬
‫‪ -‬ﺗﺒﺎﺩﻝ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺑﲔ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻭﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﺑﺸﺄﻥ ﻣﻬﺎﻡ ﺯﻣﻼﺀ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻣﻦ ﺍﳌﻘﺮ‬
‫ﺍﻟﺮﺋﻴﺴﻲ ﺃﻭ ﺍﳌﻜﺎﺗﺐ ﺍﳌﻴﺪﺍﻧﻴﺔ ﺍﻷﺧﺮﻯ ﻏﻴﺮ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻓﻲ ﻭﻗﺖ ﻣﻨﺎﺳﺐ‪.‬‬
‫‪ -‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻢ ﺗﺘﺒﻊ ﺍﳌﺮﺍﺳﻼﺕ ﻏﻴﺮ ﺍﻟﺮﺳﻤﻴﺔ ﻭﺍﻻﺗﺼﺎﻻﺕ ﻣﻊ ﺍﻟﺸﺮﻛﺎﺀ ﺩﺍﺧﻞ ﺍﻟﺒﻠﺪ ﻣﻦ ﺃﺟﻞ‬
‫ﺗﻄﻮﻳﺮ ﺷﺮﺍﻛﺎﺕ ﻣﻌﻬﻢ‪ .‬ﻭﻳﺘﻢ ﺇﺧﻄﺎﺭ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﺑﻌﺪ ﺃﻥ ﺗﺘﻄﻮﺭ ﺍﳌﻔﺎﻭﺿﺎﺕ ﺇﻟﻰ ﻣﺸﺎﺭﻳﻊ‪.‬‬

‫‪ -٢‬اﻟﺸﺮاﻛﺔ ﻓﻲ ﻣﺠﺎل ﺟﻤﻊ ا‪¤‬ﻣﻮال‬

‫ﻭﺍﻓﻘﺖ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻲ ﺩﻭﻝ ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺗﻘﺪﱘ ﺍﳌﺴﺎﻋﺪﺓ ﻟﻠﻤﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ‬
‫ﻟﻠﻴﻮﻧﺴﻜﻮ ﻓﻲ ﺟﻤﻊ ﺃﻣﻮﺍﻝ ﺇﺿﺎﻓﻴﺔ ﻣﻦ ﺧﺎﺭﺝ ﺍﳌﻴﺰﺍﻧﻴﺔ ﻟﺒﺮﺍﻣﺞ ﺍﳌﻜﺘﺐ ﻋﻠﻰ ﺃﻥ ﺗﺘﻔﻖ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﳌﺸﺎﺭﻳﻊ ﻣﻊ ﺭﺅﻳﺔ ﺍﻟﺪﻭﻝ ﺍﻷﻋﻀﺎﺀ ﻭﻛﺬﻟﻚ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻋﻠﻰ ﺍﳌﺪﻯ ﺍﻟﻄﻮﻳﻞ‪.‬‬

‫‪ -٣‬اﻟﺒﺮاﻣﺞ اﻗﻠﻴﻤﻴﺔ‬
‫ﺳﻴﻌﻤﻞ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻣﻊ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻲ ﺩﻭﻝ ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺍﻟﺒﺮﺍﻣﺞ‬
‫ﺍﻹﻗﻠﻴﻤﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﺪﺍﺭﺱ ﺍﳌﻨﺘﺴﺒﺔ ﻟﻠﻴﻮﻧﺴﻜﻮ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻟﻠﺠﻤﻴﻊ ﻓﻲ ﻣﺮﺣﻠﺔ ﻣﺎ ﺑﻌﺪ ﻋﺎﻡ ‪,2015‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺇﻧﺸﺎﺀ ﻗﺎﻋﺪﺓ ﻣﺸﺘﺮﻛﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺘﻌﻠﻴﻢ ﺍﻟﺸﻤﻮﻟﻲ‪.‬‬

‫‪ -٤‬ﺑﺮاﻣﺞ اﻻﺳﺘﻔﺎدة اﻟﺬاﺗﻴﺔ ‪self-benefitting‬‬

‫ﺳﻴﻌﻤﻞ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻣﻊ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻲ ﺩﻭﻝ ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﺑﺮﺍﻣﺞ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺫﻟﻚ ﻤﺑﺎ ﻳﺘﻤﺎﺷﻰ ﻣﻊ ﺇﻃﺎﺭ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻲ ﺍﳋﺎﺹ ﺑﻜﻞ ﺩﻭﻟﺔ‪.‬‬

‫‪ -٥‬اﻟﺨﻄﻂ اﺳﺘﺮاﺗﻴﺠﻴﺔ ﻟﻠﺪول‬

‫ﺳﻴﻘﻮﻡ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻭﺑﺎﻟﺘﻤﺎﺷﻲ ﻣﻊ ﺍﻹﻃﺎﺭ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻲ ﺍﳌﺸﺘﺮﻙ ﻟﻸﱈ ﺍﳌﺘﺤﺪﺓ ﻟﻜﻞ ﺑﻠﺪ‬

‫‪٣٢‬‬
 ‫ﺑﺘﻄﻮﻳﺮ ﻭﺛﺎﺋﻖ ﺭﺳﻤﻴﺔ ﺧﺎﺻﺔ ﺑﺎﻟﺒﺮﺍﻣﺞ ﺃﻭ ﻭﺛﺎﺋﻖ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻣﻦ‬
‫ﺃﺟﻞ ﺗﻘﻴﻴﻢ ﺃﺛﺮ ﺃﻧﺸﻄﺔ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻋﻠﻰ ﺍﳌﻴﺪﺍﻥ‪.‬‬

‫‪ -٦‬اﻟﺘﻮاﺻﻞ‬
‫ﻟﻘﺪ ﺃﺻﺒﺢ ﻟﻠﻤﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻣﻮﻗﻌﺎ ﺍﻟﻜﺘﺮﻭﻧﻴﺎ ﺟﺪﻳﺪﺍ‪ ,‬ﻭﻭﻓﻘﺎ ﻟﺘﻮﻓﺮ ﺍﻟﻜﺎﺩﺭ ﺍﻟﺒﺸﺮﻱ‪ ,‬ﺳﻴﺒﻘﻰ‬
‫ﺍﳌﻮﻗﻊ ﻣﺤﺪﺛﺎ‪ ,‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺎﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻣﺪﻋﻮﺓ ﻷﻥ ﺗﺮﺗﺒﻂ ﺑﺎﳌﻮﻗﻊ ﺍﻻﻟﻜﺘﺮﻭﻧﻲ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺮﻭﻳﺞ‬
‫ﻷﻧﺸﻄﺘﻬﺎ‪.‬‬

‫ﻭﺃﺷﺎﺭ ﺍﻷﻣﻨﺎﺀ ﺍﻟﻌﺎﻣﻮﻥ ﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﺇﻟﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﺨﺰﻥ‪ /‬ﻣﺴﺘﻮﺩﻉ ﻣﺸﺘﺮﻙ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ‬
‫ﻟﺘﺒﺎﺩﻝ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﺍﳌﻨﺸﻮﺭﺍﺕ ﻭﺍﻟﻮﺛﺎﺋﻖ ‪...‬ﺇﻟﺦ‪ ,‬ﻭﺣﺮﺻﻬﻢ ﻣﺴﺘﻘﺒ ﹱ‬
‫ﻼ ﻋﻠﻰ ﻣﻌﺎﳉﺔ ﻫﺬﺍ ﺍﻷﻣﺮ‪.‬‬

‫‪ -٧‬ﻣﺮاﻛﺰ اﻟﻔﺌﺔ اﻟﺜﺎﻧﻴﺔ ﻓﻲ دول اﻟﺨﻠﻴﺞ‬

‫ﺑﺴﺒﺐ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﻬﻢ ﻷﺩﻭﺍﺭ ﻣﺮﺍﻛﺰ ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ,‬ﺳﻴﻌﻘﺪ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﺍﺟﺘﻤﺎﻋﺎﹱ ﻣﻊ‬
‫ﻣﺪﺭﺍﺀ ﻣﺮﺍﻛﺰ ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻭﺍﻟﻘﻴﺪ ﺍﻹﻧﺸﺎﺀ ﻓﻲ ﺩﻭﻝ ﻣﺠﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳋﻠﻴﺠﻲ ﺑﻬﺪﻑ‬
‫ﺇﻧﺸﺎﺀ ﻋﻼﻗﺎﺕ ﺍﻟﺘﻌﺎﻭﻥ ﻭﲢﻘﻴﻖ ﺍﻟﺘﺂﺯﺭ‪.‬‬

‫‪ -٨‬أﺟﻨﺪة ﻣﺎ ﺑﻌﺪ ﻋﺎم ‪٢٠١٥‬‬

‫ﻃﻠﺐ ﺍﻷﻣﻨﺎﺀ ﺍﻟﻌﺎﻣﻮﻥ ﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻣﻦ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﺍﻃﻼﻉ ﻋﻠﻰ ﻧﺘﺎﺋﺞ‬
‫ﺍﳌﺸﺎﻭﺭﺍﺕ ﺑﺸﺄﻥ ﺃﺟﻨﺪﺓ ﻣﺎ ﺑﻌﺪ ﻋﺎﻡ ‪.2015‬‬

‫ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﻭﺽ ﺍﻟﺘﻘﺪﳝﻴﺔ ﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ‪ ,‬ﻭﺍﻟﺘﻲ ﻗﺪﻣﻬﺎ ﺃﻣﻨﺎﺀ ﺍﻟﻠﺠﺎﻥ ﺧﻼﻝ ﺍﻻﺟﺘﻤﺎﻉ ﻗﺪ‬
‫ﺭﻛﺰﺕ ﻋﻠﻰ ﺁﻟﻴﺎﺕ ﺍﻟﺘﻮﺍﺻﻞ ﻭﺍﻟﺘﻨﺴﻴﻖ‪ ,‬ﻭﺧﻄﻂ ﺍﻟﻌﻤﻞ ﻭﺍﻷﻧﺸﻄﺔ ﺍﳌﺴﺘﻤﺮﺓ ﻭﺍﻹﳒﺎﺯﺍﺕ‪ ,‬ﻭﺍﻟﻔﺮﺹ‬
‫ﻭﺍﻟﺘﺤﺪﻳﺎﺕ‪ ,‬ﻭﻧﻘﺎﻁ ﻗﻮﺓ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻭﻣﺼﺪﺍﻗﻴﺘﻬﺎ ﻛﺠﻬﺎﺕ ﺗﻨﺴﻴﻘﻴﺔ‪ ,‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻵﻓﺎﻕ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﺘﻌﺎﻭﻥ ﺑﲔ ﺍﻟﻠﺠﺎﻥ ﺍﻟﻮﻃﻨﻴﺔ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻴﻤﻦ ﻣﻊ ﻣﻜﺘﺐ ﺍﻟﻴﻮﻧﺴﻜﻮ‪.‬‬

‫*‬ ‫*‬ ‫*‬ ‫*‬

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 ‫ﺃﻗﺎﻣﺘﻬﺎ ﺍﳌﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ‪:‬‬

‫ﻧﺪوة ﻟﻠﺪراﺳﺎت اﻟﻤﺴﺘﻘﺒﻠﻴﺔ‬

‫ﻓﻲ اﻟﻮﻃﻦ اﻟﻌﺮﺑﻲ‬

‫• ﻛﻠﻤﺔ ﺍﻓﺘﺘﺎﺣﻴﺔ ﳌﺪﻳﺮ ﻋﺎﻡ ﺍﳌﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ‬

‫• ‪ 11‬ﺗﻮﺻﻴﺔ ﻓﻲ ﺧﺘﺎﻡ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺪﻭﺓ‬
‫• ﺍﻟﺪﻋﻮﺓ ﻟﺘﻨﺸﺌﺔ ﺍﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ ﻛﺎﺳﺘﺜﻤﺎﺭ ﻟﻠﻤﺴﺘﻘﺒﻞ‬

‫ﻋﻘﺪﺕ ﺍﳌﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ‪ 22‬ﺇﻟﻰ ‪ 24‬ﺳﺒﺘﻤﺒﺮ‬
‫‪ 2014‬ﻧﺪﻭﺓ ”ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‪ :‬ﺍﳊﺎﻝ ﻭﺍﳌﺂﻝ“‪ ,‬ﺑﺤﻀﻮﺭ ﻧﺨﺒﺔ ﻣﺨﺘﺎﺭﺓ‬
‫ﻣﻦ ﺍﳋﺒﺮﺍﺀ ﻭﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﻌﺮﺏ ﺍﳌﺸﻬﻮﺩ ﻟﻬﻢ ﺑﺎﻟﺴﺒﻖ ﻓﻲ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﻟﺮﺻﻴﺪ ﺍﳌﻌﺮﻓﻲ ﻟﻠﺪﺭﺍﺳﺎﺕ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ,‬ﻭﺑﻮﺟﻮﺩ ﻣﺘﻤﻴﺰ ﻟﺮﺍﺋﺪﻳﻦ ﻣﻦ ﺭﻭﺍﺩ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺘﺠﺮﻳﺒﻲ ﻓﻲ ﺍﻻﺳﺘﺸﺮﺍﻑ‪ ,‬ﻭﻫﻤﺎ ﺍﻷﺳﺘﺎﺫ‬
‫ﻣﻴﺸﻴﻞ ﺟﻮﺩﻳﻪ ‪ Michel GODET‬ﺃﺳﺘﺎﺫ ﺍﻻﺳﺘﺸﺮﺍﻑ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻲ ﻓﻲ ﻓﺮﻧﺴﺎ ﻭﺍﻟﺪﻛﺘﻮﺭ ﺭﻳﻞ‬
‫ﻣﻴﻠﺮ ‪ Riel MILLER‬ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﻴﻮﻧﺴﻜﻮ‪.‬‬

‫ﻭﻗﺪ ﺍﺳﺘﹹﻬﻠﺖ ﺍﻟﻨﺪﻭﺓ ﺑﻜﻠﻤﺔ ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻪﻠﻟ ﺣﻤﺪ ﻣﺤﺎﺭﺏ ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ‪ ,‬ﺭﺣﺐ ﻓﻴﻬﺎ ﺑﻀﻴﻮﻑ ﺍﻟﻨﺪﻭﺓ ﻭﺍﳌﺸﺎﺭﻛﲔ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻷﺟﺎﻧﺐ‪ .‬ﻭﺃﻭﺿﺢ ﺃﻥ‬
‫ﺍﻟﻨﺪﻭﺓ ﻤﺑﺜﺎﺑﺔ ﻭﺭﺷﺔ ﻋﻤﻞ ﺑﲔ ﻣﺘﺨﺼﺼﲔ ﻓﻲ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻻﻗﺘﺮﺍﺡ ﺧﻄﻮﺍﺕ ﻋﻤﻠﻴﺔ ﺗﻀﻌﻨﺎ ﻋﻠﻰ‬
‫ﺃﻓﻀﻞ ﺍﻟﻄﺮﻕ ﻟﺘﻮﻃﲔ ﺛﻘﺎﻓﺔ ﺍﻟﺘﺨﻄﻴﻂ ﺑﻌﻴﺪ ﺍﳌﺪﻯ ﻓﻲ ﻭﻃﻨﻨﺎ ﺍﻟﻌﺮﺑﻲ ﻭﺩﻣﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‬
‫ﻓﻲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻤﻞ ﺍﳌﺆﺳﺴﺎﺗﻲ ﻭﻓﻲ ﺇﺩﺍﺭﺓ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻭﺃﻛﺪ ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺇﺻﻼﺡ‬
‫ﻣﻨﻈﻮﻣﺘﻨﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻜﻲ ﺗﺮﻛﺰ ﻋﻠﻰ ﺗﻨﺸﺌﺔ ﺍﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ ﻛﺎﺳﺘﺜﻤﺎﺭ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ,‬ﻭﺍﻻﻋﺘﻨﺎﺀ ﺑﻌﻠﻢ‬
‫ﺍﳌﻨﻄﻖ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺿﺮﻭﺭﻳﺎ ﻟﻠﺘﻔﻜﻴﺮ ﺍﻟﺼﺤﻴﺢ ﻭﻟﻔﻬﻢ ﺳﺠﻞ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ‪ ,‬ﻭﺭﺩ ﺍﻻﻋﺘﺒﺎﺭ ﳌﻔﺎﺗﻴﺢ‬
‫ﺍﻟﻔﻜﺮ ﺍﳌﺴﺘﻨﻴﺮ‪ .‬ﻭﺃﻛﺪ ﻛﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻋﻲ ﺑﺎﳌﺴﺘﻘﺒﻞ ﻣﺴﺄﻟﺔ ﺛﻘﺎﻓﻴﺔ‪ ,‬ﻭﺃﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﺳﺘﺸﺮﺍﻓﻪ‬
‫ﻗﻀﻴﺔ ﻋﻠﻤﻴﺔ‪ ,‬ﻭﺃﺷﺎﺭ ﺇﻟﻰ ﺍﺳﺘﻌﺪﺍﺩ ﺍﳌﻨﻈﻤﺔ ﺍﻟﻜﺎﻣﻞ ﻟﺘﻘﺪﱘ ﻳﺪ ﺍﻟﻌﻮﻥ ﻟﻠﺒﺎﺣﺜﲔ ﻭﺗﺄﺳﻴﺲ ﺷﺮﺍﻛﺎﺕ‬
‫ﻓﻌﺎﻟﺔ ﻣﻊ ﺍﻟﺪﻭﻝ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺴﺎﻋﻴﺔ ﺇﻟﻰ ﺍﻷﻫﺪﺍﻑ ﻧﻔﺴﻬﺎ‪.‬‬

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 ‫ﺗﻮﺻﻴﺎت اﻟﻨﺪوة‪:‬‬

‫ﻭﻗﺪ ﻃﺮﺡ ﺍﳌﺸﺎﺭﻛﻮﻥ ﻓﻲ ﺍﻟﻨﺪﻭﺓ ﺃﻓﻜﺎﺭﺍﹱ ﻣﻬﻤﺔ ﲤﺖ ﻣﻨﺎﻗﺸﺘﻬﺎ ﻭﺗﻮﺻﻠﻮﺍ ﻣﻦ ﺧﻼﻟﻬﺎ ﺇﻟﻰ‬
‫ﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﺗﻮﻃﺌﺔ ﻟﺒﻨﺎﺀ ﺷﺒﻜﺔ ﻣﻌﺮﻓﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ,‬ﻳﺠﺐ ﺗﻔﻌﻴﻞ ﻭﺣﺪﺓ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ‬
‫ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﻧﻔﺦ ﺍﳊﻴﺎﺓ ﻓﻴﻬﺎ ﻟﺘﻜﻮﻥ ﻫﻤﺰﺓ ﺍﻟﻮﺻﻞ‬
‫ﺑﲔ ﻣﺮﺍﻛﺰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻭﻣﻠﺘﻘﻰ ﺍﳋﺒﺮﺍﺀ ﻭﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﺴﺘﻘﺒﻠﻴﲔ ﺍﻟﻌﺮﺏ‪,‬‬
‫ﻭﻣﺴﺘﻮﺩﻋﺎﹱ ﻟﻠﻔﻜﺮ ﺍﳌﺴﺘﻘﺒﻠﻲ ﺍﻟﻌﺮﺑﻲ ‪ ,Think Tank‬ﻳﻨﻬﺾ ﻤﺑﺴﺆﻭﻟﻴﺎﺗﻪ ﻓﻲ ﺇﺟﺮﺍﺀ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺫﺍﺕ ﺍﻷﻓﻖ ﺍﳌﺴﺘﻘﺒﻠﻲ ﻭﻧﺸﺮﻫﺎ‪ ,‬ﻭﺗﺄﻣﲔ ﻣﺨﺮﺟﺎﺗﻬﺎ‪ ,‬ﻭﺧﻠﻖ ﻃﻠﺐ ﺍﺟﺘﻤﺎﻋﻲ ﻋﻠﻴﻬﺎ ﻣﻦ‬
‫ﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﻟﺸﺮﻛﺎﺕ ﻭﺍﳊﻜﻮﻣﺎﺕ ﻓﻲ ﻗﻄﺎﻋﺎﺕ ﻣﺤﺪﺩﺓ ﻛﺎﻟﻄﺎﻗﺔ ﺍﳉﺪﻳﺪﺓ ﻭﺍﳌﺘﺠﺪﺩﺓ ﻭﺍﳌﻴﺎﻩ‬
‫ﻭﺍﻟﻐﺬﺍﺀ ﻭﺑﻨﺎﺀ ﺍﻟﻘﺪﺭﺍﺕ ﻭﺗﻨﻤﻴﺘﻬﺎ‪ ,‬ﻋﺒﺮ ﻧﺸﺎﻁ ﺍﻟﺘﺪﺭﻳﺐ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺘﺪﺭﻳﺐ ﻭﺗﻘﺪﱘ ﺍﻻﺳﺘﺸﺎﺭﺍﺕ‬
‫ﻭﺍﻟﺪﻋﻢ ﺍﻟﻔﻨﻲ ﳌﺸﺮﻭﻋﺎﺕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ,‬ﻭﺇﺩﺍﺭﺓ ﺍﳊﻮﺍﺭﺍﺕ ﺣﻮﻝ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺮﺑﻲ ﻋﻠﻰ‬
‫ﺃﻥ ﺗﻨﺸﺊ ﺍﻟﻮﺣﺪﺓ ﻭﺗﺪﻳﺮ ﻣﻮﻗﻌﺎﹱ ﺍﻟﻜﺘﺮﻭﻧﻴﺎﹱ ﺗﻔﺎﻋﻠﻴﺎﹱ ﻭﻣﺠﻤﻮﻋﺔ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻳﺴﺘﻔﻴﺪ‬
‫ﻣﻨﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﻮﻥ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‪ .‬ﻭﻳﺠﺐ ﺃﻥ ﺗﻮﻓﺮ ﺍﻟﻮﺣﺪﺓ ﻷﻋﻀﺎﺋﻬﺎ ﻭﻟﻠﺠﻤﺎﻋﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻨﺘﺴﺒﺔ ﺇﻟﻴﻬﺎ ﻛﻞ ﺿﻤﺎﻧﺎﺕ ﺍﳊﺮﻳﺔ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﶈﻔﺰﺓ ﻟﻺﺑﺪﺍﻉ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﻳﻜﻮﻥ‬
‫ﺿﻤﻦ ﺃﻭﻟﻮﻳﺎﺗﻬﺎ ﺭﻋﺎﻳﺔ ﻭﺗﺸﺠﻴﻊ ﺍﳌﻮﻫﻮﺑﲔ ﻭﺍﻟﻮﺍﻋﺪﻳﻦ ﻭﺍﳌﺘﻤﻴﺰﻳﻦ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﻓﻲ ﺍﻟﻮﻃﻦ‬
‫ﺍﻟﻌﺮﺑﻲ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﻗﻴﺎﺩﺓ ﺫﺍﺕ ﺭﺅﻳﺔ ﻣﺘﺤﺮﺭﺓ ﻣﻦ ﻗﻴﻮﺩ ﺍﻟﺒﻴﺮﻭﻗﺮﺍﻃﻴﺔ ﻭﻣﻦ‬
‫ﻋﻘﻠﻴﺔ ﺍﻟﻬﻴﻤﻨﺔ ﻭﺛﻘﺎﻓﺔ ﺍﻟﻮﺻﺎﻳﺔ ﻭﻣﺼﺎﺩﺭﺓ ﺍﻹﺑﺪﺍﻋﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ ﺍﳉﺪﻳﺪﺓ‪.‬‬
‫‪ -2‬ﺗﻜﻠﻴﻒ ﻣﻌﻬﺪ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺘﺎﺑﻊ ﻟﻠﻤﻨﻈﻤﺔ ﺑﺈﻧﺸﺎﺀ ﺩﺑﻠﻮﻡ ﻟﻠﺪﺭﺍﺳﺎﺕ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﺘﻜﻮﻳﻦ ﻭﺗﺪﺭﻳﺐ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﳋﺒﺮﺍﺀ ﻣﻦ ﻛﺎﻓﺔ ﺍﻷﻗﻄﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺩﻣﺞ ﺑﻌﺾ‬
‫ﻣﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﻣﻨﺎﻫﺞ ﺑﺤﺜﻬﺎ ﻓﻲ ﺑﺮﺍﻣﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﺑﺎﳌﻌﻬﺪ‪ ,‬ﻭﺗﻄﻮﻳﺮ‬
‫ﺳﻠﺴﻠﺔ ”ﺩﺭﺍﺳﺎﺕ ﻣﺴﺘﻘﺒﻠﻴﺔ“ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﳌﻌﻬﺪ ﻭﺗﻌﺰﻳﺰ ﺍﻟﻄﺎﺑﻊ ﺍﳌﺴﺘﻘﺒﻠﻲ ﻟﻬﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ‬
‫ﻭﺗﻄﻮﻳﺮ ﻓﻜﺮﺓ ﺍﳌﻮﺳﻢ ﺍﻟﺜﻘﺎﻓﻲ‪.‬‬
‫‪ -3‬ﺩﻋﻮﺓ ﻣﻜﺘﺐ ﺗﻨﺴﻴﻖ ﺍﻟﺘﻌﺮﻳﺐ ﻭﺍﳌﺮﻛﺰ ﺍﻟﻌﺮﺑﻲ ﻟﻠﺘﻌﺮﻳﺐ ﻭﺍﻟﺘﺮﺟﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ ﻟﻠﻤﻨﻈﻤﺔ ﺇﻟﻰ‬
‫ﺗﻌﺮﻳﺐ ﻣﻌﺠﻢ ﻭﻣﻮﺳﻮﻋﺔ ﺍﳌﺴﺘﻘﺒﻠﻴﺎﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﻣﺸﺮﻭﻉ ﺍﻷﻟﻔﻴﺔ ‪The Millennium‬‬
‫‪ ,Project‬ﻓﻀﻼ ﻋﻦ ﺗﻌﺮﻳﺐ ﺃﻫﻢ ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪.‬‬
‫‪ -4‬ﺇﻋﺎﺩﺓ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﳌﺘﺎﺑﻌﺔ ﻟﻠﺘﻮﺻﻴﺎﺕ ﺍﻟﺘﻲ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻬﺎ ﻧﺪﻭﺓ ﺗﻮﻧﺲ ‪ 2010‬ﻭﻧﺪﻭﺓ ﺍﻟﻜﻮﻳﺖ ‪2013‬‬
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 ‫ﻭﻣﻨﺎﺷﺪﺓ ﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﳌﻨﻈﻤﺎﺕ ﺍﳊﻜﻮﻣﻴﺔ ﻭﺍﳋﺎﺻﺔ ﻭﺍﻷﻫﻠﻴﺔ ﻟﻼﺿﻄﻼﻉ ﺑﺪﻭﺭﻫﺎ ﻓﻲ ﻭﺿﻊ‬
‫ﻣﺎ ﻟﻢ ﻳﺘﻢ ﺗﻨﻔﻴﺬﻩ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻮﺻﻴﺎﺕ ﻣﻮﺿﻊ ﺍﻟﺘﻨﻔﻴﺬ ﻛﻞ ﻓﻴﻤﺎ ﻳﺨﺼﻪ‪.‬‬
‫‪ -5‬ﺗﺆﺳﺲ ﺍﳌﻨﻈﻤﺔ ﺟﻮﺍﺋﺰ ﻗﻴﻤﺔ ﻟﻸﻋﻤﺎﻝ ﺍﳌﺘﻤﻴﺰﺓ ﺫﺍﺕ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻻﺳﺘﺸﺮﺍﻑ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻲ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ ﻟﻸﻓﺮﺍﺩ ﻭﺍﻟﻬﻴﺌﺎﺕ ﻭﺍﳌﺆﺳﺴﺎﺕ ﻋﻠﻰ ﺃﻥ ﲢﻤﻞ ﻫﺬﻩ ﺍﳉﻮﺍﺋﺰ‬
‫ﺃﺳﻤﺎﺀ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺮﻭﺍﺩ ﺍﻟﻌﺮﺏ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻣﺜﻞ ﺍﳌﻬﺪﻱ ﺍﳌﻨﺠﺮﺓ ﻭﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺣﻠﻤﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻭﺇﺳﻤﺎﻋﻴﻞ ﺻﺒﺮﻱ ﻋﺒﺪ ﺍﻪﻠﻟ ﻭﻗﺴﻄﻨﻄﲔ ﺯﺭﻳﻖ ﺗﻜﺮﳝﺎ ﻟﻬﻢ ﻭﻟﺘﺎﺭﻳﺨﻬﻢ‪.‬‬
‫‪ -6‬ﺗﺮﺳﻴﺦ ﻣﻔﻬﻮﻡ ﺩﻭﻟﺔ ﺍﳌﺆﺳﺴﺎﺕ ﻭﻣﻔﻬﻮﻡ ﺍﳌﺆﺳﺴﺔ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﺿﻤﺎﻧﺎ ﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﻟﻨﺸﺎﻁ‬
‫ﺍﻟﻌﻠﻤﻲ ﳌﺮﺍﻛﺰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺣﻤﺎﻳﺘﻬﺎ ﻣﻦ ﺗﻘﻠﺒﺎﺕ ﺍﳌﺰﺍﺝ ﺍﻟﺴﻴﺎﺳﻲ ﻟﺪﻭﺍﺋﺮ ﺻﻨﻊ‬
‫ﺍﻟﻘﺮﺍﺭ‪ ,‬ﻭﻓﺘﺢ ﺍﳉﺴﻮﺭ ﻭﺍﻟﻘﻨﻮﺍﺕ ﺍﳌﺴﺪﻭﺩﺓ ﺑﲔ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺟﻤﺎﻋﺔ ﺻﻨﻊ‬
‫ﺍﻟﻘﺮﺍﺭ‪ ,‬ﻭﺗﺄﻣﲔ ﺁﻟﻴﺔ ﻟﺪﻋﻢ ﻣﺸﺎﺭﻛﺔ ﺍﳉﺎﻣﻌﺎﺕ ﻭﻣﺮﺍﻛﺰ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﻤﻴﺔ‬
‫ﺗﺨﻄﻴﻄﺎﹱ ﻭﺗﻨﻔﻴﺬﺍﹱ ﻭﻧﻔﻲ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻌﺸﻮﺍﺋﻲ ﻭﺍﻻﺭﲡﺎﻟﻲ ﳌﺸﺎﺭﻳﻊ ﺍﻟﺘﻨﻤﻴﺔ‪.‬‬
‫‪ -7‬ﻳﺠﺐ ﺃﻥ ﺗﺒﺎﺩﺭ ﺍﳌﻨﻈﻤﺔ ﻭﺍﲢﺎﺩ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﲢﺎﺩ ﻣﺠﺎﻟﺲ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﻣﺠﺎﻟﺲ ﻭﺯﺭﺍﺀ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺏ ﺑﺎﻗﺘﺮﺍﺡ ﺗﻮﺻﻴﺎﺕ ﻣﻠﺰﻣﺔ ﻟﺪﻣﺞ ﺛﻘﺎﻓﺔ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻓﻲ ﺍﳌﻨﺎﻫﺞ ﻭﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻓﻲ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﻌﺎﻫﺪ ﻭﺍﳌﺪﺍﺭﺱ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻭﺗﺒﻨﻲ ﻛﻴﺎﻧﺎﺕ ﻣﺆﺳﺴﻴﺔ ﺗﻌﻠﻴﻤﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ‬
‫ﻤﺑﻨﺎﻫﺠﻬﺎ‪.‬‬
‫‪ -8‬ﺇﻋﺎﺩﺓ ﺗﺄﻫﻴﻞ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ – ﻭﻫﻲ ﻛﺒﻴﺮﺓ – ﺑﺎﲡﺎﻩ ﺃﳕﺎﻁ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻔﻜﻴﺮ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻲ ﻭﺇﻋﺪﺍﺩ ﺃﺟﻴﺎﻝ ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﻼﺯﻣﲔ ﻟﺘﺠﺪﻳﺪ ﺩﻣﺎﺀ ﻣﺮﺍﻛﺰ ﺍﻟﺒﺤﻮﺙ‬
‫ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺇﻋﺎﺩﺓ ﺗﻜﻴﻴﻒ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺒﺤﺜﻲ ﻟﻬﺬﻩ ﺍﳌﺮﺍﻛﺰ ﻣﻦ ﺍﻟﻄﺮﺍﺋﻖ ﻭﺍﳌﻨﺎﻫﺞ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﶈﺎﻓﻈﺔ ﺇﻟﻰ ﻣﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺗﻘﻨﻴﺎﺗﻬﺎ ﺍﻻﺑﺘﻜﺎﺭﻳﺔ‪.‬‬
‫‪ -9‬ﺍﻟﺘﻮﺻﻴﺔ ﺑﺎﺳﺘﺤﺪﺍﺙ ﻭﺣﺪﺍﺕ ﺇﺩﺍﺭﻳﺔ ﻣﺴﺘﻘﻠﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻓﻲ ﺍﻟﻬﻴﺌﺎﺕ ﻭﺍﳌﻨﻈﻤﺎﺕ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ﻭﺍﳋﺎﺻﺔ ﻭﺍﻷﻫﻠﻴﺔ‪ ,‬ﻳﻜﻮﻥ ﻣﻦ ﺿﻤﻦ ﻣﻬﺎﻣﻬﺎ ﻭﻭﻇﺎﺋﻔﻬﺎ ﺍﻗﺘﺮﺍﺡ ﻭﺗﻄﻮﻳﺮ ﺳﻴﺎﺳﺎﺕ‬
‫ﻭﺇﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺣﺪﻳﺜﺔ ﻟﻠﺘﻨﻤﻴﺔ‪ ,‬ﻭﺗﻮﻓﻴﺮ ﻣﺮﺟﻌﻴﺎﺕ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻟﺼﺎﻧﻊ ﺍﻟﻘﺮﺍﺭ ﻭﺍﳌﺴﺎﻫﻤﺔ ﻓﻲ‬
‫ﺇﺻﻼﺡ ﺍﳌﺆﺳﺴﺎﺕ ﻭﲢﺪﻳﺚ ﻧﻈﻤﻬﺎ ﻭﺍﻟﺘﻨﺒﺆ ﺑﺎﻵﺛﺎﺭ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﺴﻴﺎﺳﺎﺕ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ‬
‫ﻭﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳊﺎﻟﻴﺔ‪ ,‬ﻭﺻﻘﻞ ﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﳋﺒﺮﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺗﺄﻫﻴﻠﻬﺎ‪.‬‬
‫‪ -10‬ﻭﺿﻊ ﺧﻄﺔ ﻟﻠﺒﺤﺚ ﻋﻦ ﻣﺼﺎﺩﺭ ﲤﻮﻳﻞ ﺇﺿﺎﻓﻴﺔ ﺩﺍﺋﻤﺔ ﻣﻦ ﺧﺎﺭﺝ ﻣﻴﺰﺍﻧﻴﺔ ﺍﳌﻨﻈﻤﺔ ﻟﺘﻤﻮﻳﻞ‬

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‫ﺑﺮﺍﻣﺞ ﺍﻟﻮﺣﺪﺓ‪ ,‬ﻭﺍﻟﺘﻮﺻﻴﺔ ﺑﺘﺸﻜﻴﻞ ﻭﻓﺪ ﳝﺜﻞ ﺍﳌﻨﻈﻤﺔ ﻟﺰﻳﺎﺭﺓ ﺑﻌﺾ ﺍﳉﻬﺎﺕ ﻭﺍﳌﻨﻈﻤﺎﺕ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ ﺍﳌﺎﻧﺤﺔ‪ ,‬ﻭﺍﻗﺘﺮﺍﺡ ﺇﻧﺸﺎﺀ ﻭﻗﻔﻴﺔ ﻳﻐﻄﻲ ﺭﻳﻌﻬﺎ ﺍﻟﺴﻨﻮﻱ ﻧﺸﺎﻃﺎﺕ ﺍﻟﻮﺣﺪﺓ‬
‫ﻭﺑﺮﺍﻣﺠﻬﺎ‪ ,‬ﻭﺗﺴﻮﻳﻖ ﺍﳋﻄﺔ ﻭﺗﺮﻭﻳﺠﻬﺎ ﻟﺪﻯ ﺟﻬﺎﺕ ﻣﺎﻧﺤﺔ ﻣﺸﻬﻮﺩ ﻟﻬﺎ ﺑﺎﺣﺘﺮﺍﻡ ﺍﺳﺘﻘﻼﻟﻴﺔ‬
‫ﺍﳌﺮﺍﻛﺰ ﺍﻟﺒﺤﺜﻴﺔ ﻭﺑﺮﻳﺌﺔ ﻣﻦ ﺷﺒﻬﺔ ﺍﻟﺘﺪﺧﻞ ﻭﻓﺮﺽ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻬﻴﻨﺔ ﻭﺍﻟﺘﻮﻇﻴﻒ ﺍﻟﺴﻴﺎﺳﻲ‬
‫ﳌﺴﺎﻋﺪﺍﺗﻬﺎ‪ ,‬ﻭﺍﻟﺘﻮﺻﻴﺔ ﻛﺬﻟﻚ ﺑﺎﻟﺘﻌﺎﻣﻞ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻣﻊ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻹﳕﺎﺋﻲ ﻟﻸﱈ‬
‫ﺍﳌﺘﺤﺪﺓ ‪ UNDP‬ﻭﺍﻟﺼﻨﺪﻭﻕ ﺍﻟﻌﺮﺑﻲ ﻟﻺﳕﺎﺀ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺻﻨﺪﻭﻕ ﺍﻟﻨﻘﺪ‬
‫ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﺼﻨﺎﺩﻳﻖ ﺍﻟﻘﻄﺮﻳﺔ ﻟﻠﺘﻨﻤﻴﺔ ﻭﺍﻟﺒﻨﻚ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺘﻨﻤﻴﺔ ﺍﻹﻓﺮﻳﻘﻲ ﻟﻠﺘﻨﻤﻴﺔ ﻭﺑﻌﺾ‬
‫ﺍﳌﻮﺳﺮﻳﻦ ﻭﺭﺟﺎﻝ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺆﺳﺴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﻟﻨﺪﻥ ﻭﺇﻳﺠﺎﺩ ﻣﺼﺎﺩﺭ ﲤﻮﻳﻞ‬
‫ﻏﻴﺮ ﺗﻘﻠﻴﺪﻳﺔ )ﻃﻮﺍﺑﻊ ﺑﺮﻳﺪ‪ ,‬ﻋﻤﻼﺕ ﺗﺬﻛﺎﺭﻳﺔ‪ ,‬ﻋﻮﺍﺋﺪ ﺗﺄﻟﻴﻒ ﻭﺗﺮﺟﻤﺔ ‪...‬ﺇﻟﺦ(‪.‬‬
‫‪ -11‬ﺗﻮﺻﻲ ﺍﻟﻨﺪﻭﺓ ﺑﺘﺒﻨﻲ ﻭﺍﻋﺘﻤﺎﺩ ﺧﻄﺔ ﺇﻋﻼﻣﻴﺔ ﻟﺘﻨﻤﻴﺔ ﺍﻟﻮﻋﻲ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﺪﻯ‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﻟﻌﺮﺑﻲ ﻭﺻﻨﺎﻉ ﺍﻟﻘﺮﺍﺭ ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﺄﻫﻤﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺿﺮﻭﺭﺓ ﺍﻟﺘﻌﻮﻳﻞ‬
‫ﻋﻠﻴﻬﺎ ﻓﻲ ﺭﺳﻢ ﺍﻟﺴﻴﺎﺳﺎﺕ ﻭﺻﻴﺎﻏﺔ ﺍﳋﻄﻂ ﻭﺗﻨﻔﻴﺬﻫﺎ‪ .‬ﻭﺗﻮﺻﻲ ﺍﻟﻨﺪﻭﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‬
‫ﺑﺈﻳﺠﺎﺩ ﻧﻮﺍﻓﺬ ﺇﻋﻼﻣﻴﺔ ﻓﻲ ﺍﻟﺼﺤﺎﻓﺔ ﻭﺍﻹﻋﻼﻡ ﺍﳌﺮﺋﻲ ﻭﺍﳌﺴﻤﻮﻉ ﻳﻄﻞ ﻣﻨﻬﺎ ﺍﳌﺴﺘﻘﺒﻠﻴﻮﻥ‬
‫ﻋﻠﻰ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﻟﺘﺮﻭﻳﺞ ﺛﻘﺎﻓﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ,‬ﻭﺗﺨﺼﻴﺺ ﺻﻔﺤﺎﺕ ﺃﻭ ﺃﻋﻤﺪﺓ ﻓﻲ‬
‫ﺍﻟﺼﺤﻒ ﻭﺍﳌﺠﻼﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻣﻴﺔ ﻭﺍﻷﺳﺒﻮﻋﻴﺔ ﻳﻄﺮﺡ ﻣﻦ ﺧﻼﻟﻬﺎ ﺍﳌﺴﺘﻘﺒﻠﻴﻮﻥ ﺭﺅﻳﺘﻬﻢ‬
‫ﻟﻠﻘﻀﺎﻳﺎ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻳﻘﺘﺮﺡ ﺍﳌﺸﺎﺭﻛﻮﻥ ﺃﻥ ﺗﺸﺎﺭﻙ ﺍﳉﻬﺎﺕ ﺍﻵﺗﻴﺔ ﻓﻲ ﺗﻨﻔﻴﺬ ﺍﳊﻤﻠﺔ ﺍﻹﻋﻼﻣﻴﺔ‪:‬‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﻷﻛﺎﺩﳝﻴﻮﻥ ﻭﻣﺮﺍﻛﺰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻋﺒﺮ ﺍﻟﻨﺪﻭﺍﺕ ﻭﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﻟﺪﺭﻭﺱ‪.‬‬

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 ‫ﺗﺤﻘﻴﻘﺎت ﺻﺤﻔﻴﺔ‬

‫ﻟﻐﺔ ﺍﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ‬

‫ﺑﲔ ﺍﻟﻌﻮﻟـﻤﺔ ﻭﺍﻹﻋ ـ ـ ــﻼﻡ ﻭﺍﻹﻧﺘﺮﻧﺖ‬
‫ﺹ ‪ - 41‬ﺹ ‪56‬‬

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 ‫ﻟﻐﺔ اﻟﻄﻔﻞ اﻟﻌﺮﺑﻲ‬
‫ﺑﻴﻦ اﻟﻌﻮﻟﻤﺔ واﻋﻼم واﻧﺘﺮﻧﺖ‬
‫ﺇﻋﺪﺍﺩ‪ :‬ﻣﺤﻤﺪ ﺻﺪﻳﻖ ﻣﺤﻤﺪ ﺣﺴﻦ‬
‫ﻣﺴﺆﻭﻝ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﻟﺼﺤﻔﻴﺔ – ﺳﻜﺮﺗﺎﺭﻳﺔ ﺍﻟﺘﺤﺮﻳﺮ‬

‫• ﻃﺮﻕ ﻭﻣﺮﺍﺣﻞ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‬

‫• ﻣﺎﺫﺍ ﻓﻌﻠﺖ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺑﻠﻐﺔ ﺍﻷﻃﻔﺎﻝ?‬
‫• ﺍﻹﻧﺘﺮﻧﺖ ‪ ..‬ﺇﺻﻼﺡ ‪ ..‬ﺃﻡ ﺇﻓﺴﺎﺩ ﻟﻠﻐﺔ ﺍﻟﻄﻔﻞ?‬
‫ﻟﻘﺪ ﺍﺭﺗﺒﻂ ﻣﻔﻬﻮﻡ ﺍﻟﻬﻮﻳﺔ ﺑﺎﳌﺴﺄﻟﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺃﺩﺍﺗﻬﺎ ﺍﻷﻭﻟﻰ ﻭﻫﻲ ﺍﻟﻠﻐﺔ‪ ,‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﻘﺪ ﺃﺻﺒﺢ‬
‫ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻬﻮﻳﺔ‪ ,‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻬﻮﻳﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺗﻔﺎﻋﻞ ﻣﺘﻌﺪﺩ ﺍﳌﺴﺘﻮﻳﺎﺕ‬
‫ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﻣﺠﺘﻤﻌﻪ‪ ,‬ﻓﺈﻥ ﺍﻟﻠﻐﺔ ﻫﻲ ﺍﻷﺩﺍﺓ ﺍﻷﻭﻟﻰ ﻭﺍﻷﻫﻢ ﻓﻲ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻮﺍﺻﻞ ﻭﺍﻻﻧﺪﻣﺎﺝ ﺩﺍﺧﻞ‬
‫ﺍﳌﺠﺘﻤﻊ‪ ,‬ﻭﻫﻲ ﻛﺬﻟﻚ ﺍﻷﺩﺍﺓ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺘﺤﺪﻳﺪ ﺍﻟﻬﻮﻳﺔ ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻋﻨﺪ ﺍﻟﻔﺮﺩ ﻛﻤﺎ ﻋﻨﺪ‬
‫ﺍﳉﻤﺎﻋﺔ‪.‬‬

‫ﻭﻟﻘﺪ ﻇﻠﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺣﺎﻣﻠﺔ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﺧﻼﻝ ﺍﻷﻟﻔﻴﺔ ﺍﻷﻭﻟﻰ ﻭﺻﻤﺪﺕ ﺧﻼﻝ‬
‫ﺍﻷﻟﻔﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻣﺎﻡ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻷﺟﻨﺒﻲ‪ ,‬ﻭﻫﺎ ﻫﻲ ﺍﻵﻥ ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻷﻟﻔﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻲ ﻭﺟﻪ ﻣﺘﻐﻴﺮﺍﺕ‬
‫ﺍﻟﻌﻮﳌﺔ ﻭﺭﻳﺎﺣﻬﺎ‪ ,‬ﻭﻣﺎ ﲢﻤﻠﻪ ﻣﻦ ﻫﻴﻤﻨﺔ ﺛﻘﺎﻓﺔ ﺍﻟﻌﺎﻟﻢ ﺍﳌﺘﻔﻮﻕ ﻭﻟﻐﺘﻪ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﻫﻲ‬
‫ﺍﻟﻠﻐﺔ ﺍﻷﻛﺜﺮ ﺍﻧﺘﺸﺎﺭﺍ ﻭﺍﺳﺘﺨﺪﺍﻣﺎ ﻓﻲ ﺍﻹﻧﺘﺮﻧﺖ ﻭﺍﻟﻔﻀﺎﺋﻴﺎﺕ‪ ,‬ﻭﺃﺻﺒﺢ ﺍﻻﺩﻋﺎﺀ ﺃﻥ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻫﻲ‬
‫ﻟﻐﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻹﺑﺪﺍﻉ ﻭﺍﻻﺑﺘﻜﺎﺭ‪ ,‬ﺳﺎﻋﺪﻫﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﺘﻄﻮﺭ ﺍﻟﻬﺎﺋﻞ ﻓﻲ ﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻧﺘﻘﺎﻝ‬
‫ﻭﺳﻬﻮﻟﺔ ﺍﻧﺘﺸﺎﺭﻫﺎ ﻭﻛﺜﺎﻓﺔ ﺗﺴﻮﻳﻘﻬﺎ ﻭﺭﺧﺺ ﺛﻤﻨﻬﺎ‪ ,‬ﻭﺳﻬﻮﻟﺔ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﻫﻮ ﻣﺘﺪﺍﻭﻝ‬
‫ﻓﻲ ﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ‪.‬‬

‫ﺇﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻐﺔ ﻓﻲ ﻇﻞ ﺍﻟﺜﻮﺭﺓ ﺍﳌﻌﻠﻮﻣﺎﺗﻴﺔ ﻭﺍﻹﻧﺘﺮﻧﺖ ﺍﺗﺴﻊ ﻟﻴﺼﺒﺢ – ﺇﺫﺍ ﺻﺢ ﺍﻟﺘﻌﺒﻴﺮ – ﻣﻦ‬
‫ﻛﻮﻧﻬﺎ ”ﻗﺪﺭﺓ ﺫﻫﻨﻴﺔ ﻣﻜﺘﺴﺒﺔ ﳝﺜﻠﻬﺎ ﻧﺴﻖ ﻳﺘﻜﻮﻥ ﻣﻦ ﺭﻣﻮﺯ ﺍﻋﺘﺒﺎﻃﻴﺔ ﻣﻨﻄﻮﻗﺔ ﻳﺘﻮﺍﺻﻞ ﺑﻬﺎ ﺃﻓﺮﺍﺩ‬
‫ﻣﺠﺘﻤﻊ ﻣﺎ“ ﺇﻟﻰ ”ﻭﺳﻴﻠﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻟﻠﺘﻌﺒﻴﺮ ﻋﻦ ﺣﺎﻻﺕ ﻭﺭﻏﺒﺎﺕ ﻭﺃﺣﺎﺳﻴﺲ ﻭﻣﻮﺍﻗﻒ ﺣﻴﺎﺗﻴﺔ ﻭﺗﻨﻤﻴﺔ‬
‫ﺃﻓﻜﺎﺭ“ ﺇﻟﻰ ﺍﳌﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﺃﻧﻬﺎ ”ﻭﺍﺳﻄﺔ ﻣﻬﻤﺔ ﻳﺘﺤﻀﺮ ﺑﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺳﺎﻃﺔ ﻧﻈﺎﻡ ﻣﻦ ﺍﻟﺮﻣﻮﺯ‬
‫ﻼ ﺃﻭ ﻣﻈﻬﺮﺍﹱ ﺣﻀﺎﺭﻳﺎﹱ ﺗﻀﻴﻒ ﺑﻌﺪﺍﹱ ﺟﺪﻳﺪﺍﹱ ﺇﻟﻰ ﻋﺎﻟﻢ ﺍﻹﻧﺴﺎﻥ“ ﻓﺘﺮﺗﺒﻂ ﺍﻟﻠﻐﺔ ﺑﻮﺳﺎﺋﻞ‬
‫ﻟﺘﻜﻮﻥ ﺳﺠ ﹱ‬
‫ﻼ ﻭﻣﻈﻬﺮﺍﹱ ﳊﻀﺎﺭﺓ ﺍﳌﺠﺘﻤﻊ ﺍﻟﻴﻮﻡ ﻭﻓﻲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬ ‫ﺍﳌﻌﺮﻓﺔ ﻟﺘﻜﻮﻥ ﺳﺠ ﹱ‬

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‫ﻭﺍﻟﺴﺆﺍﻝ ﻫﻨﺎ ‪ ..‬ﻓﻲ ﻇﻞ ﺍﻟﻄﺮﻓﻴﺎﺕ ﻭﻗﻮﺍﻋﺪ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻹﻧﺘﺮﻧﺖ ﺍﻟﺘﻲ ﺯﺍﺣﻤﺖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﻜﺘﺒﺔ‬
‫ﻭﺍﳌﻌﻠﻢ ﻭﺍﳌﺪﺭﺳﺔ ﻓﻲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻫﻞ ﺳﺘﺘﺨﺬ ﺍﻟﻠﻐﺔ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ ﺃﺷﻜﺎﻻﹱ ﺗﻌﺒﻴﺮﻳﺔ ﻏﻴﺮ‬
‫ﺍﻟﺘﻲ ﻧﻌﺮﻓﻬﺎ ﻭﻧﺘﺪﺍﻭﻟﻬﺎ ﻓﻲ ﻟﻐﺘﻨﺎ ﺍﻷﻡ )ﺍﻟﻌﺮﺑﻴﺔ(? ﻭﻫﻞ ﺳﻴﺘﺮﺍﺟﻊ ﺩﻭﺭ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻜﺘﻮﺑﺔ ﻭﺍﳌﻘﺮﻭﺀﺓ‬
‫ﻟﺼﺎﻟﺢ ﺍﻟﻠﻐﺔ ﺍﳌﺮﺋﻴﺔ ﻭﺍﳌﺮﺳﻮﻣﺔ ﻭﺍﳌﺴﻤﻮﻋﺔ ﻭﺍﳌﺘﺤﺮﻛﺔ ﺍﻟﺘﻲ ﻳﺤﺼﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﻹﻧﺘﺮﻧﺖ?‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻹﺟﺎﺑﺔ ﺑﻨﻌﻢ‪ ,‬ﻛﻴﻒ ﻧﺪﺭﺏ ﻭﻧﺮﺑﻲ ﺃﻃﻔﺎﻟﻨﺎ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻷﻡ ﺍﻟﻌﺮﺑﻴﺔ?‬

‫ﻳﺸﺎرﻛﻨﺎ اﻟﺤﻮار ﻓﻲ ﻫﺬا اﻟﺘﺤﻘﻴﻖ ا‪¤‬ﺳﺎﺗﺬة‪:‬‬

‫ﺩﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻮﻳﺠﺮﻱ‪ ,‬ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ‪,‬‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻪﻠﻟ ﺍﻟﺘﻄﺎﻭﻱ – ﻧﺎﺋﺐ ﺭﺋﻴﺲ ﺟﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ ﺳﺎﺑﻘﺎﹱ‪ ,‬ﺩﻛﺘﻮﺭ ﺃﺣﻤﺪ ﺩﻭﺭﻳﺶ – ﻛﻠﻴﺔ‬
‫ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺟﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ‪ ,‬ﺩﻛﺘﻮﺭ ﻋﺒﺪﺍﳌﻠﻚ ﻣﻨﺼﻮﺭ – ﻭﺯﻳﺮ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﻴﻤﻨﻲ ﺍﻟﺴﺎﺑﻖ‪,‬‬
‫ﺩﻛﺘﻮﺭ ﺃﺣﻤﺪ ﻣﺤﻤﺪ ﺍﳌﻌﺘﻮﻕ – ﺃﺳﺘﺎﺫ ﺍﻷﺩﺏ ﺑﺠﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻠﺒﺘﺮﻭﻝ ﻭﺍﳌﻌﺎﺩﻥ‪ ,‬ﺩﻛﺘﻮﺭﺓ ﻟﻴﻠﻰ‬
‫ﻛﺮﻡ ﺍﻟﺪﻳﻦ – ﺃﺳﺘﺎﺫﺓ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻤﺑﻌﻬﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻟﻠﻄﻔﻮﻟﺔ ﻤﺑﺼﺮ‪ ,‬ﺩﻛﺘﻮﺭ ﻣﺤﻤﺪ ﻫﻨﺎﺀ‬
‫ﻋﺒﺪﺍﻟﻔﺘﺎﺡ – ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻹﺧﺮﺍﺝ ﺑﺎﳌﻌﻬﺪ ﺍﻟﻌﺎﻟﻲ ﻟﻠﻔﻨﻮﻥ ﺍﳌﺴﺮﺣﻴﺔ ﺍﻟﺴﺎﺑﻖ ﻤﺑﺼﺮ‪ ,‬ﺩﻛﺘﻮﺭﺓ‬
‫ﺳﻜﻴﻨﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺎﻣﺮ‪ -‬ﺃﺳﺘﺎﺫﺓ ﺍﻹﻋﻼﻡ ﺑﺠﺎﻣﻌﺔ ﻗﺎﺭﻳﻮﻧﺲ‪ ,‬ﺩﻛﺘﻮﺭﺓ ﻛﺮﳝﺎﻥ ﺑﺪﻳﺮ – ﺃﺳﺘﺎﺫﺓ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﻤﺑﺼﺮ‪ ,‬ﺩﻛﺘﻮﺭﺓ ﺳﻬﻴﺮ ﻛﺎﻣﻞ ﺃﺣﻤﺪ – ﺃﺳﺘﺎﺫﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺠﺎﻣﻌﺔ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ,‬ﺩﻛﺘﻮﺭ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﻟﻌﺴﻜﺮﻱ – ﺭﺋﻴﺲ ﲢﺮﻳﺮ ﻣﺠﻠﺔ ﺍﻟﻌﺮﺑﻲ ﺍﻟﺼﻐﻴﺮ ﺑﺎﻟﻜﻮﻳﺖ‪ ,‬ﺩﻛﺘﻮﺭ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻤﺮﻱ – ﺃﺳﺘﺎﺫ‬
‫ﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺠﺎﻣﻌﺔ ﻗﻄﺮ‪ ,‬ﺩﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻪﻠﻟ ﺍﻟﺪﻧﺎﻥ – ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺳﻮﺭﻳﺎ‪ ,‬ﺍﻷﺳﺘﺎﺫ ﺳﻤﻴﺮ‬
‫ﻓﺮﻳﺪ – ﻛﺎﺗﺐ ﻭﻧﺎﻗﺪ ﺳﻴﻨﻤﺎﺋﻲ ﻣﺼﺮﻱ‪ ,‬ﺍﻷﺳﺘﺎﺫ ﻓﻬﻴﻢ ﻣﺤﻤﺪ ﻣﺼﻄﻔﻰ – ﻣﻮﺟﻪ ﻣﻜﺘﺒﺎﺕ ﺳﺎﺑﻘﺎ‬
‫ﻤﺑﺼﺮ‪ ,‬ﺍﻷﺳﺘﺎﺫ ﻋﻠﻲ ﺍﻟﺮﺷﻴﺪ – ﻣﻌﻠﻢ ﻟﻐﺔ ﻋﺮﺑﻴﺔ ﺑﺪﻭﻟﺔ ﻗﻄﺮ‪.‬‬

‫اﻛﺘﺴﺎب اﻟﻠﻐﺔ ﻋﻨﺪ اﻟﻄﻔﻞ‬

‫ﺍﻟﻠﻐﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻭﺳﻴﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﻟﻰ ﻟﻠﺘﻮﺍﺻﻞ ﻭﺗﻨﻤﻴﺔ ﺍﻷﻓﻜﺎﺭ ﻭﻧﻘﻞ ﺍﳋﺒﺮﺍﺕ ﻭﺍﳌﻌﺎﺭﻑ‬
‫ﻭﺍﻟﻌﻄﺎﺀ ﻭﺍﻹﺑﺪﺍﻉ‪ ,‬ﻭﺍﻧﻄﻼﻗﺎﹱ ﻣﻦ ﻫﺬﻩ ﺍﳌﻔﻬﻮﻣﺎﺕ ﺗﻈﻞ ﻣﺴﺄﻟﺔ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ‬
‫ﻃﻔﻮﻟﺘﻪ ﺍﻟﺸﻐﻞ ﺍﻟﺸﺎﻏﻞ ﻟﺪﻯ ﺍﳌﺮﺑﲔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ‪ ...‬ﻭﺍﻟﺴﺆﺍﻝ ﻛﻴﻒ ﻳﻜﺘﺴﺐ‬
‫ﺍﻟﻄﻔﻞ ﺍﻟﻠﻐﺔ‪ ,‬ﻭﻣﺎ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﻲ ﳝﺮ ﺑﻬﺎ‪.‬‬
‫ﺗﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺳﻬﻴﺮ ﻛﺎﻣﻞ ﺃﺣﻤﺪ – ﺃﺳﺘﺎﺫﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺠﺎﻣﻌﺔ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪:‬‬
‫ﻫﻨﺎﻙ ﻣﺪﺭﺳﺘﺎﻥ ﻃﺮﺣﺘﺎ ﻣﺴﺄﻟﺔ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻋﻦ ﺍﻷﻃﻔﺎﻝ ﻭﻓﻖ ﻣﻔﻬﻮﻣﲔ ﻣﺘﺒﺎﻳﻨﲔ‪:‬‬
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 ‫‪ -١‬اﻟﻤﺪرﺳﺔ اﻟﺴﻠﻮﻛﻴﺔ‬
‫ﻭﻳﺮﻯ ﻋﻠﻤﺎﺀ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺃﻥ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻋﻦ ﻃﺮﻳﻖ – ﺳﻠﻮﻙ ﻟﻐﻮﻱ – ﺷﺄﻧﻪ ﺷﺄﻥ ﺍﻛﺘﺴﺎﺏ‬
‫ﺳﺎﺋﺮ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ‪ ,‬ﻓﻌﻦ ﻃﺮﻳﻖ ”ﲢﻮﻳﻞ ﺍﻷﺻﻮﺍﺕ ﺍﻟﺘﻲ ﻳﺼﺪﺭﻫﺎ ﺍﻟﻄﻔﻞ ﺇﻟﻰ ﺃﺻﻮﺍﺕ ﻟﻐﻮﻳﺔ‪/‬‬
‫ﻓﻮﻧﻴﻤﺎﺕ‪ ,‬ﻭﺗﻌﺰﻳﺰ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻤﺑﺤﺎﻛﺎﺓ ﻟﻐﺔ ﺍﻟﻜﺒﺎﺭ ﻋﻦ ﻃﺮﻳﻖ ﺗﺪﺭﻳﺐ ﺍﻟﻄﻔﻞ ﻛﻲ ﻳﻨﻄﻖ ﺍﳊﺮﻭﻑ‬
‫ﺑﺸﻜﻞ ﺳﻠﻴﻢ ﻛﻤﺎ ﻳﻨﻄﻘﻬﺎ ﺃﺑﻮﺍﻩ‪ ,‬ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺗﺘﻢ ﻋﻤﻠﻴﺔ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ‪.‬‬

‫ﻭﺗﺸﻴﺮ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺳﻬﻴﺮ ﺇﻟﻰ ﺁﺭﺍﺀ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻃﺮﻳﻘﺔ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻄﻔﻞ ﻟﻠﻐﺔ‪ ,‬ﻓﻘﺪ ﻋﺎﻟﺞ‬
‫ﻛﻞ ﻣﻦ )ﻭﺍﻃﺴﻮﻥ‪ ,‬ﻭﺳﻜﻴﻨﺮ‪ ,‬ﻭﻓﺮﺍﻳﺰ‪ ,‬ﻭﺳﺘﺎﻧﺲ( ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺣﻴﺚ ﳝﻴﺰ )ﻭﺍﻃﺴﻮﻥ( ﻣﺮﺍﺣﻞ‬
‫ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻟﺪﻯ ﺍﻟﻄﻔﻞ‪ ,‬ﺇﺫ ﻳﺮﻯ ﺃﻥ ﺍﻟﻄﻔﻞ ﻳﺘﻌﻠﻢ ﻋﺪﺩﺍﹱ ﻣﺤﺪﻭﺩﺍﹱ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‪ ,‬ﺣﻴﺚ ﺗﺄﺧﺪ ﻛﻞ‬
‫ﻼ ﺻﻮﺗﻴﺎﹱ ﻣﺮﺗﺒﻄﺎﹱ ﻤﺑﻌﻨﻰ ﻣﻦ ﺍﳌﻌﺎﻧﻲ‪ ,‬ﻳﻜﻮﻥ ﻣﺮﺗﺒﻄﺎﹱ ﻫﻮ ﺍﻵﺧﺮ ﻤﺑﻮﺿﻮﻉ ﺃﻭ ﺣﺪﺙ ﻳﻌﺎﻳﺸﻪ‬
‫ﻛﻠﻤﺔ ﺷﻜ ﹱ‬
‫ﺍﻟﻄﻔﻞ ﻓﻲ ﺑﻴﺌﺘﻪ‪ .‬ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺗﺄﺗﻲ ﻣﺮﺣﻠﺔ ﺗﻌﻠﻢ ﺍﻟﻄﻔﻞ )ﺇﻧﺸﺎﺀ ﺍﳉﻤﻞ( ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﻟﺮﺑﻂ ﺑﲔ ﻋﺪﺩ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‪ .‬ﻭﻳﺮﻯ ”ﻭﺍﻃﺴﻮﻥ“ ﺃﻥ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﻳﺘﻢ ﺑﺸﻜﻞ ﻣﻔﺮﺩ‪ ,‬ﺑﻴﻨﻤﺎ‬
‫ﻳﺘﻢ ﺍﻟﺮﺑﻂ ﻋﻨﺪ )ﺳﺘﺎﻧﺲ( ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ )ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﳑﺜﻠﺔ ﻟﻔﺼﺎﺋﻞ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ(‪.‬‬

‫ﻭﻳﺮﻯ )ﺳﻜﻴﻨﺮ( ﺃﻥ ﺍﻷﻃﻔﺎﻝ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﺰﻳﺰ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﺷﺮﻳﻄﺔ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ‬
‫ﺍﻟﺘﻌﺰﻳﺰﺍﺕ ﺍﻟﺘﻲ ﻳﺘﻠﻘﺎﻫﺎ ﺍﻟﻄﻔﻞ )ﺇﻳﺠﺎﺑﻴﺔ(‪ ,‬ﻭﻳﺆﻛﺪ ﺃﻥ ﺍﻷﻃﻔﺎﻝ ﻳﺘﻌﻠﻤﻮﻥ )ﳕﺎﺫﺝ ﻗﻴﺎﺳﻴﺔ( ﺃﻭ )ﺃﻃﺮ‬
‫ﻫﻴﻜﻠﻴﺔ( ﻭﻫﺬﻩ ﺍﻷﻃﺮ ﺗﺄﺗﻲ ﻣﻦ )ﺍﺳﺘﺠﺎﺑﺎﺕ ﺭﺋﻴﺴﻴﺔ( ﺃﺳﻤﺎﺀ‪ ,‬ﺃﻓﻌﺎﻝ‪ ,‬ﺻﻔﺎﺕ‪ ,‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻄﻔﻞ ﻷﻱ‬
‫ﺍﻷﻃﺮ ﺍﻟﻬﻴﻜﻠﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﻨﻤﻲ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻻﺳﺘﺠﺎﺑﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻭﻣﻦ ﺛﻢ ﺻﻴﺎﻏﺔ ﺍﳉﻤﻞ‪.‬‬
‫ﺃﻣﺎ )ﻓﺮﺍﻳﺰ( ﻓﻴﺮﻯ ﺃﻥ ﺍﻷﻃﻔﺎﻝ ﻳﺘﻌﻠﻤﻮﻥ ﻛﻞ ﻓﺼﺎﺋﻞ ﺍﻟﻜﻼﻡ ﻓﻲ ”ﺇﻃﺎﺭ ﺍﳉﻤﻠﺔ“ ﻣﺜ ﹱ‬
‫ﻼ ﺣﲔ ﻧﻘﻮﻝ‬
‫ﻟﻠﻄﻔﻞ ”ﺍﻟﺘﻠﻤﻴﺬ ﻳﺬﻫﺐ ﺇﻟﻰ ﺍﳌﺪﺭﺳﺔ“ ﻓﺈﻧﻪ ﻳﺪﺭﻙ‪ :‬ﺃﺩﺓ ﺍﻟﺘﻌﺮﻳﻒ ‪+‬ﺍﻻﺳﻢ ‪ +‬ﺍﻟﻔﻌﻞ ‪ +‬ﺣﺮﻑ ﺍﳉﺮ‬
‫‪ +‬ﺃﺩﺍﺓ ﺍﻟﺘﻌﺮﻳﻒ ‪ +‬ﺍﻻﺳﻢ‪.‬‬
‫ﻭﺗﻮﺍﺻﻞ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺳﻬﻴﺮ ﺗﻮﺿﻴﺢ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺜﺎﻧﻲ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻄﻔﻞ ﻟﻠﻐﺔ ﻭﺍﳌﺘﻤﺜﻞ ﻓﻲ‪:‬‬

‫‪ -٢‬اﻟﻨﻈﺮﻳﺔ اﻟﺘﻮﻟﻴﺪﻳﺔ اﻟﺘﺤﻮﻳﻠﻴﺔ‬

‫ﻭﻭﻓﻘﺎ ﻟﻬﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻳﺮﻯ )ﺗﺸﻮﻣﺴﻜﻲ( ﺃﻥ ﺍﻹﻧﺴﺎﻥ – ﻣﻨﺬ ﻃﻔﻮﻟﺘﻪ – ﻣﺰﻭﺩ ﻓﻄﺮﻳﺎﹱ ﺑﺎﺳﺘﻌﺪﺍﺩﺍﺕ‬
‫ﺗﺎﻣﺔ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ‪ ,‬ﻫﺬﻩ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻔﻄﺮﻳﺔ ﻗﺎﺩﺭﺓ ﺃﻥ ﲡﻌﻞ ﺍﻟﻄﻔﻞ )ﻳﻮ ﹽﻟﺪ( ﺟﻤ ﹱ‬
‫ﻼ‬
‫ﻭﻳﺒﺘﻜﺮ ﺻﻴﺎﻏﺎﺕ ﺍﺑﺘﻜﺎﺭﻳﺔ ﻟﻬﺬﻩ ﺍﳉﻤﻞ‪ ,‬ﺣﻴﺚ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍﹱ ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﻋﺪﺩ ﻏﻴﺮ ﻣﺤﺪﻭﺩ ﻣﻦ‬

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 ‫ﺍﳉﻤﻞ ﻭﺍﻟﺼﻴﺎﻏﺎﺕ ﻋﻦ ﻃﺮﻳﻖ )ﻓﺮﺿﻴﺎﺕ ﻟﻐﻮﻳﺔ( ﻳﺘﺪﺭﺏ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬

‫‪ -‬ﻳﺴﻤﻊ ﺍﻟﻄﻔﻞ ﺑﻌﺾ ﻣﻘﺎﻃﻊ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﺳﻮﻑ ﻳﻜﺘﺴﺒﻬﺎ‪ ,‬ﻓﻴﻜﺘﺸﻒ ﺗﺪﺭﻳﺠﻴﺎ ﺃﻥ ﺑﻌﺾ ﺍﻟﻔﺮﺿﻴﺎﺕ‬
‫ﺍﻟﺘﻲ ﺻﺎﻏﻬﺎ ﻻ ﺗﺘﻮﺍﻓﻖ ﻣﻊ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻠﻐﺔ‪ ,‬ﻓﻴﻤﺎ ﻳﺘﻮﺍﻓﻖ ﺑﻌﻀﻬﺎ ﻣﻊ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺎﺕ‪.‬‬

‫‪ -‬ﺑﺼﻮﺭﺓ ﻻ ﺷﻌﻮﺭﻳﺔ ﻳﻘﺒﻞ ﺍﻟﻄﻔﻞ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺎﺕ ﻭﺍﻟﺼﻴﺎﻏﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻓﻴﺘﻴﺢ ﻟﻨﻔﺴﻪ‬
‫ﺗﻔﺴﻴﺮﺍﺕ ﺻﺤﻴﺤﺔ ﺣﻮﻝ ﻟﻐﺘﻪ‪.‬‬

‫‪ -‬ﻓﻲ ﻣﺮﺣﻠﺔ ﺗﺎﻟﻴﺔ ﳝﺘﻠﻚ ﺍﻟﻄﻔﻞ – ﻻ ﺷﻌﻮﺭﻳﺎ – ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ‪.‬‬

‫ﻓﺎﳌﺪﺭﺳﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻟﺘﺤﻮﻳﻠﻴﺔ ﺗﺮﻯ ﺃﻥ ﺍﻟﻄﻔﻞ ﳝﺘﻠﻚ ﻧﻈﺎﻣﺎﹱ ﻟﻐﻮﻳﺎﹱ ﺧﺎﺻﺎﹱ ﻳﺘﻼﺀﻡ ﻣﻊ ﻣﺮﺍﺣﻞ‬
‫ﺍﻟﻨﻤﻮ‪ ,‬ﻳﺨﺘﻠﻒ ﻋﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻣﻪ ﺍﻟﻜﺒﺎﺭ ﻭﻣﻦ ﺛﻢ ﻓﺈﻥ ﺍﻷﻃﻔﺎﻝ ﻻ ﻳﻘﻠﺪﻭﻥ ﻟﻐﺔ‬
‫ﺍﻟﻜﺒﺎﺭ‪ ,‬ﻭﺇﳕﺎ ﳝﻠﻚ ﺍﻟﻄﻔﻞ ﻧﻈﺎﻣﻪ ﺍﻟﻠﻐﻮﻱ ﺍﳋﺎﺹ ﺑﻪ‪ ,‬ﻭﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻣﻪ ﺑﺼﻮﺭﺓ ﻣﺒﺪﻋﺔ ﻧﺎﺑﻌﺔ ﻣﻦ‬
‫ﻛﻔﺎﻳﺔ ﻟﻐﻮﻳﺔ ﻓﻄﺮﻳﺔ‪.‬‬

‫ﻣﺮاﺣﻞ ﻧﻤﻮ ﻟﻐﺔ اﻟﻄﻔﻞ‬

‫ﻭﻳﻘﺴﻢ ﺍﻷﺳﺘﺎﺫ ﻓﻬﻴﻢ ﻣﺼﻄﻔﻰ ﻣﺤﻤﺪ – ﻣﻮﺟﻪ ﻣﻜﺘﺒﺎﺕ ﺳﺎﺑﻘﺎ – ﻣﺮﺍﺣﻞ ﳕﻮ ﺍﻟﻠﻐﺔ ﻟﺪﻯ‬
‫ﺍﻟﻄﻔﻞ ﻓﻴﻘﻮﻝ‪ :‬ﻳﻌﺒﺮ ﺍﻟﻄﻔﻞ ﻋﻦ ﻧﻔﺴﻪ ﻭﺭﻏﺒﺎﺗﻪ ﻣﻨﺬ ﺍﻟﺸﻬﻮﺭ ﺍﻷﻭﻟﻰ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺒﻜﺎﺀ ﺛﻢ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﳊﺮﻛﺎﺕ ﻣﺘﻌﺪﺩﺓ ﺍﻷﺷﻜﺎﻝ‪ ,‬ﻭﻷﻥ ﺩﻭﺭ ﺍﻷﻡ ﻣﻬﻢ ﻫﻨﺎ ﻓﻲ ﺗﻄﻮﻳﺮ ﻟﻐﺔ ﺍﻟﻄﻔﻞ‪ ,‬ﻳﺮﻛﺰ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺪﻭﺭ‪ ,‬ﻭﻫﻢ ﻳﺆﻛﺪﻭﻥ ﺃﻥ ﺍﻟﻄﻔﻞ ﳝﺮ ﻤﺑﺮﺍﺣﻞ ﻟﺘﻄﻮﻳﺮ ﻟﻐﺘﻪ‪:‬‬

‫ﻓﻔﻲ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ ﻳﺼﻐﻲ ﺍﻟﻄﻔﻞ ﺑﺈﻣﻌﺎﻥ ﺇﻟﻰ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺴﻤﻌﻪ‪ ,‬ﺣﻴﺚ ﺗﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﺍﻟﺴﻤﻊ ﺃﺳﺎﺳﻴﺔ ﻓﻲ ﺗﻄﻮﻳﺮ ﺍﻟﻨﻄﻖ ﺛﻢ ﻳﺒﺪﺃ ﺑﺎﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻷﺻﻮﺍﺕ‪ ,‬ﺑﻌﺪﻫﺎ ﻳﺼﺪﺭ ﺍﻟﻄﻔﻞ ﺃﺻﻮﺍﺗﺎﹱ‬
‫ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻧﻲ‪ ,‬ﻭﻳﻨﺎﻏﻲ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻟﺚ‪ ,‬ﻓﺈﺫﺍ ﻣﺎ ﺑﻠﻎ ﺍﻟﺴﺎﺩﺱ ﺃﻭ ﺍﻟﺴﺎﺑﻊ ﻳﻠﻔﻆ ﺑﻌﺾ‬
‫ﺍﻷﺣﺮﻑ ﺍﻟﺸﻔﺎﻫﻴﺔ ﻣﺜﻞ ”ﺑﺎ‪ -‬ﻣﺎ‪ -‬ﺩﺍ“ ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻤﺑﺮﺣﻠﺔ ”ﺑﺪﺍﻳﺔ ﺍﻟﻨﻄﻖ“‪.‬‬

‫ﻭﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻣﻦ ﻭﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻳﻠﻔﻆ ﺍﻟﻄﻔﻞ ﺣﺮﻓﲔ ﻣﻜﺮﺭﻳﻦ ”ﻣﺎﻣﺎ – ﺑﺎﺑﺎ‬
‫– ﺩﺍﺩﺍ“ ﻭﺣﲔ ﻳﺒﻠﻎ ﺳﻨﺔ ﻣﻦ ﻋﻤﺮﻩ ﻳﻌﺒﺮ ﻋﻦ ﻣﺸﺎﻋﺮﻩ ﻭﺭﻏﺒﺎﺗﻪ ﺑﺘﻐﻴﻴﺮ ﺍﻟﻨﺒﺮﺓ ﻭﺍﻟﺘﻮﻛﻴﺪ ﻭﺍﻟﺘﻮﺍﺗﺮ‪,‬‬
‫ﻭﻳﺮﺩﺩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘﻲ ﻳﻠﺘﻘﻄﻬﺎ ﺳﻤﻌﻪ ﻣﺤﻮﺭﺓ ﺃﻭ ﻣﺤﺬﻭﻓﺔ ﺑﻌﺾ ﺣﺮﻭﻓﻬﺎ ﻓﻴﻠﻔﻆ ﺑﺪﻻ ﻣﻦ ﻛﻠﻤﺔ‬
‫)ﺳﻌﻴﺪ( ﻓﻴﻘﻮﻝ )ﺇﻳﺪ( ﺃﻭ ﺑﺪﻻ ﻣﻦ ﻛﻠﻤﺔ )ﺑﻄﻴﺦ( ﻓﻴﻘﻮﻝ )ﺗﻴﺦ(‪.‬‬

‫ﻭﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻳﺒﺪﺃ ﺭﺻﻴﺪﻩ ﺍﻟﻠﻐﻮﻱ ﺑﺎﻻﺯﺩﻳﺎﺩ ﻟﺘﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺘﻲ ﲢﻴﻂ ﺑﻪ‪ ,‬ﺑﻌﺪﻫﺎ‬
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 ‫ﻳﺒﺪﺃ ﺍﻟﻄﻔﻞ ﻳﺘﺤﺮﻯ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﺑﻬﺎ ﻳﻨﻈﻢ ﻧﻘﻄﻪ ﻓﻴﻜﺘﺸﻒ )ﺃﻧﻈﻤﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﻮﻳﺔ( ﻟﻴﻮﺿﺢ‬
‫ﻣﻌﺎﻧﻲ ﺍﻟﻜﻠﻤﺎﺕ ﺿﻤﻦ ﺳﻴﺎﻕ )ﺟﻤﻠﺔ( ﻭﺗﺮﻛﻴﺐ ﻟﻐﻮﻱ‪ ,‬ﻭﻳﺒﻠﻎ ﺭﺻﻴﺪﻩ ﺍﻟﻠﻐﻮﻱ ﻓﻲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ )ﻣﺎﺋﺔ‬
‫ﻛﻠﻤﺔ( ﺗﻘﺮﻳﺒﺎﹱ‪ ,‬ﻭﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺰﺩﺍﺩ ﻛﻠﻤﺎﺕ ﺍﻟﻄﻔﻞ ﺇﻟﻰ ﺣﻮﺍﻟﻲ ﺛﻼﺛﻤﺎﺋﺔ ﻛﻠﻤﺔ‪ ,‬ﻭﻓﻲ ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻳﺒﺪﺃ ﺍﻟﻄﻔﻞ )ﺑﺘﻮﻟﻴﺪ ﺍﳉﻤﻞ( ﻣﻊ ﻗﺪﺭﺓ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻣﻀﺎﻣﻴﻨﻬﺎ ﺣﺘﻰ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ‬
‫ﻗﺪ ﺍﺳﺘﻌﻤﻠﻬﺎ ﻣﻦ ﻗﺒﻞ‪.‬‬

‫ﻭﻳﺆﻛﺪ ﺍﻷﺳﺘﺎﺫ ﻓﻬﻴﻢ ﻣﺼﻄﻔﻰ ﺃﻥ ﺍﻟﺒﻴﺌﺔ ﺗﻠﻌﺐ ﺩﻭﺭﺍﹱ ﻣﻬﻤﺎﹱ ﻓﻲ ﺗﺸﺠﻴﻊ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺍﳊﺪﻳﺚ‪,‬‬
‫ﻓﻬﻲ ﺍﳌﺎﻧﺤﺔ ﺍﻷﻭﻟﻰ ﻟﻠﺨﺒﺮﺍﺕ ﻭﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﻬﻴﺊ ﺍﻟﻄﻔﻞ )ﻟﻐﻮﻳﺎﹱ(‬
‫ﻟﻠﺪﺧﻮﻝ ﺇﻟﻰ ﺍﳌﺪﺭﺳﺔ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﻗﺮﺍﻧﻪ‪ ,‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻟﻐﺘﻪ ﻣﻮﺍﺯﻳﺔ ﳌﺎ ﻟﺪﻳﻬﻢ ﻣﻦ ﺭﺻﻴﺪ ﻛﺎﻥ ﺳﻬ ﹱ‬
‫ﻼ‬
‫ﻋﻠﻴﻪ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ‪ ,‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺭﺻﻴﺪﻩ ﺍﻟﻠﻐﻮﻱ ﻓﻘﻴﺮﺍﹱ ﻋﻨﻬﻢ ﻓﺈﻧﻪ ﻳﺸﻌﺮ ﺑﺄﻧﻪ ﺃﻗﻞ ﻣﻨﻬﻢ‪ ,‬ﺍﻷﻣﺮ‬
‫ﺍﻟﺬﻱ ﻳﺠﻌﻠﻪ ﺧﺠﻮﻻﹱ ﺃﻭ ﻣﻨﻄﻮﻳﺎﹱ‪ ,‬ﻏﻴﺮ ﻣﻨﻄﻠﻖ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﻣﺸﺎﻋﺮﻩ ﻭﺃﻓﻜﺎﺭﻩ‪.‬‬

‫وﺳﺎﺋﻞ اﻋﻼم واﻧﺘﺮﻧﺖ واﻛﺘﺴﺎب اﻟﻠﻐﺔ‬

‫ﻭﺗﺸﻴﺮ ﺍﻟﺪﻛﺘﻮﺭﺓ ﻛﺮﳝﺎﻥ ﺑﺪﻳﺮ – ﺃﺳﺘﺎﺫﺓ ﺍﻟﺘﺮﺑﻴﺔ ﻤﺑﺼﺮ – ﺇﻟﻰ ﺩﻭﺭ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻭﻗﺪﺭﺗﻬﺎ‬
‫ﻓﻲ ﺍﻟﺘﺄﺛﻴﺮ ﻋﻠﻰ ﻟﻐﺔ ﺍﻟﻄﻔﻞ ﺑﺎﻟﺴﻠﺐ ﺃﻭ ﺑﺎﻹﻳﺠﺎﺏ ﻓﻲ ﻗﻮﻟﻬﺎ‪ :‬ﺇﻥ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻭﺍﻹﻧﺘﺮﻧﺖ ﻗﺎﺩﺭﺓ‬
‫ﻋﻠﻰ ﺃﻥ ﺗﺴﻬﻢ ﻓﻲ ﺧﺪﻣﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻛﺘﺴﺎﺑﻬﺎ ﻭﺗﺼﺤﻴﺤﻬﺎ ﻭﺍﻻﺭﺗﻘﺎﺀ ﺑﻬﺎ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﻌﺎﻣﺔ‪ ,‬ﻭﻗﺪ‬
‫ﺃﺻﺒﺢ ﻟﻮﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺗﺄﺛﻴﺮﻫﺎ ﺍﻟﻜﺒﻴﺮ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻟﻨﺎﺱ ﻭﺗﻐﻴﻴﺮ ﻣﺪﺍﺭﻛﻬﻢ‪ ,‬ﻭﺗﺸﻜﻴﻞ ﺁﺭﺍﺋﻬﻢ ﻋﻠﻰ‬
‫ﻧﺤﻮ ﻳﺠﻌﻠﻬﻢ ﻳﻨﺰﻋﻮﻥ ﺇﻟﻰ ﺍﻟﺘﺠﺪﻳﺪ‪.‬‬

‫ﻭﻟﻌﻞ ﺍﻟﻬﻮﺓ ﺑﲔ ﺍﻟﻠﻐﺔ ﺍﻷﻡ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺑﲔ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ﺍﳊﺎﺩﺙ ﻓﻲ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ‬
‫ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻐﺔ ﺍﳌﺰﺍﻭﺟﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﺟﻨﺒﻴﺔ ﻗﺪ ﺃﺩﻯ ﺇﻟﻰ ﻧﺸﺄﺓ ﻟﻐﺔ‬
‫ﺟﺪﻳﺪﺓ ﺗﺨﺘﻠﻒ ﻋﻦ ﻟﻐﺔ ﺍﻷﺩﺏ ﻭﺍﻟﻌﻠﻢ‪ ,‬ﻭﺗﺸﻴﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺗﺄﺛﻴﺮ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻋﻠﻰ‬
‫ﺍﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ ﻭﺩﻭﺭﻫﺎ ﺍﻟﻔﻌﺎﻝ ﻓﻲ ﺇﻛﺴﺎﺑﻪ ﻟﻐﺔ ﺟﺪﻳﺪﺓ ﻗﺪ ﺗﺨﺘﻠﻒ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻷﻡ‪.‬‬

‫ﻭﻳﺆﻛﺪ )ﺑﺮﻧﺸﺘﲔ( ﺃﻥ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻭﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ ﻟﻬﺎ ﺩﻭﺭ ﻛﺒﻴﺮ ﻓﻲ ﺇﻛﺴﺎﺏ ﺍﻟﻄﻔﻞ ﺗﺮﺍﻛﻴﺐ‬
‫ﻟﻐﻮﻳﺔ ﺟﺪﻳﺪﺓ ﳌﺎ ﻳﻘﺪﻣﻮﻧﻪ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ,‬ﻭﺗﺎﺭﺓ ﺑﺎﻹﳒﻠﻴﺰﻳﺔ‪ ,‬ﻭﺃﺧﺮﻯ ﺑﺎﻟﻌﺎﻣﻴﺔ‪ ,‬ﻭﻫﺬﺍ ﻳﺘﺮﺍﻛﻢ ﻋﺸﻮﺍﺋﻴﺎ‬
‫ﻓﻲ ﺫﺍﻛﺮﺓ ﺍﻟﻄﻔﻞ ﻭﻳﻨﺘﻬﻲ ﺇﻟﻰ ﺗﻮﻟﻴﺪ ﻟﻐﺔ ﺟﺪﻳﺪﺓ ﺗﺸﻜﻞ ﻋﻨﺎﺻﺮ ﺍﻟﺘﺤﻮﻝ ﻓﻲ ﺷﺨﺼﻴﺔ ﺍﻟﻄﻔﻞ‪.‬‬

‫ﻭﺗﺴﺘﻄﺮﺩ ﺍﻟﺪﻛﺘﻮﺭﺓ ﻛﺮﳝﺎﻥ ﻗﺎﺋﻠﺔ‪ :‬ﺇﻥ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻲ ﻳﺤﺼﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻔﻞ ﻓﻲ ﺍﳌﺪﺭﺳﺔ‬
‫ﺿﺌﻴﻠﺔ ﺇﺫﺍ ﻣﺎ ﻗﻴﺴﺖ ﺑﺎﳌﻌﺎﺭﻑ ﺍﻟﺘﻲ ﺗﺼﻞ ﺇﻟﻴﻪ ﻋﻦ ﻃﺮﻳﻖ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻭﺍﻹﻧﺘﺮﻧﺖ‪ ,‬ﻭﻟﻬﺬﺍ ﻳﻔﻮﻕ‬
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‫ﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﺃﺛﺮ ﺍﳌﺪﺭﺳﺔ‪ ,‬ﻭﻫﻨﺎ ﻓﻘﺪ ﺃﺷﺎﺭﺕ )ﻛﻮﻟﻲ ‪ (COLLEY‬ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻠﻴﻔﺰﻳﻮﻥ ﻭﺷﺒﻜﺔ‬
‫ﺍﻹﻧﺘﺮﻧﺖ ﻟﻬﺎ ﺗﺄﺛﻴﺮ ﺇﻳﺠﺎﺑﻲ ﻋﻠﻰ ﺗﻌﻠﻢ ﻭﺍﻛﺘﺴﺎﺏ ﻟﻐﺔ ﺟﺪﻳﺪﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻃﻔﺎﻝ ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺗﻌﺘﺒﺮ ﻋﻮﺍﻣﻞ ﻫﺎﻣﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻻﻛﺘﺴﺎﺏ‬
‫ﺍﻟﻄﻔﻞ ﻷﻟﻔﺎﻅ ﻟﻐﻮﻳﺔ ﺟﺪﻳﺪﺓ ﺗﺴﺘﺨﺪﻡ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ﺍﻟﺸﻔﺎﻫﻲ ﻭﻳﺪﺭﻛﻬﺎ ﺍﻟﻄﻔﻞ ﺟﻴﺪﺍ‪ ,‬ﻭﻗﺪ ﺗﺸﻜﻞ‬
‫ﺧﻄﻮﺭﺓ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻷﻡ ﻣﺜﻞ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺘﻌﺒﻴﺮﺍﺕ ﺍﻟﺘﻲ ﻧﺴﻤﻌﻬﺎ ﺍﻟﻴﻮﻡ )ﺷﻐﻞ ﻋﻠﻰ ﻣﻴﻪ ﺑﻴﻀﺔ( ﺑﻴﻠﻌﺐ‬
‫ﻋﻠﻰ ﺍﻟﻔﺎﺿﻲ‪) ,‬ﺷﺨﺸﺦ ﺟﻴﺒﻚ(‪ ,‬ﺍﺩﻳﻨﻲ ﻓﻠﻮﺱ ﻣﻦ ﻣﻌﺎﻙ‪) ,‬ﻛﺒﺮ ﺍﳉﻤﺠﻤﺔ( ﺷﻐﻞ ﻣﺨﻚ‪) ,‬ﻋﻨﺪﻩ‬
‫ﹽ‬
‫)ﻫﻨﻔﺸﺮ( ﻛﻼﻡ ﻋﻠﻰ ﺍﻟﻔﺎﺿﻲ‬ ‫ﻫﻔﻪ( ﻣﺘﺨﻠﻒ‪) ,‬ﻓﻲ ﺍﻟﻜﺎﺯﻭﺯﺓ ﺃﻭ ﺍﻟﻄﺮﺍﻭﺓ( ﺧﺎﻳﺐ ﺃﻭ ﻣﺎ ﻳﺠﻴﺶ ﻣﻨﻪ‪,‬‬
‫ﻛﺬﺏ‪) ,‬ﻛﻠﻚ ﻳﺎ ﻛﺮﻭﺩﻳﺎ( ﺿﺤﻚ ﻋﻠﻴﻚ ﻳﺎ ﺧﺎﻳﺐ )ﺑﺲ ﻳﺎ ﺧﻴﺸﺔ( ﺑﺲ ﻳﺎ ﺃﻫﺒﻞ‪) ,‬ﻫﻨﻄﻘﻪ( ﻧﻠﻌﺐ‬
‫ﺑﻪ ﺍﻟﻜﻮﺭﺓ‪) ,‬ﻫﻔ ﹽﻴﻪ( ﻣﻠﻄﺸﺔ‪) ,‬ﺍﺣﻨﺎ ﺍﻟﻠﻲ ﺧﺮﻣﻨﺎ ﺍﻟﻘﺮﺵ‪ ,‬ﻭﺍﺣﻨﺎ ﺍﻟﻠﻲ ﺩﻫﻨﺎ ﺍﻟﻬﻮﺍ ﺩﻭﻛﻮ( ﺍﺣﻨﺎ ﺍﻟﻠﻲ‬
‫ﺍﺧﺘﺮﻋﻨﺎ ﺍﻟﻔﻬﻠﻮﺓ‪) ,‬ﺍﻟﻮﻟﺪ ﺩﻩ ﻟﺰﻗﻪ( ﻛﻞ ﺷﻮﻳﺔ ﺑﻴﺘﺤﺸﺮ‪) ,‬ﻭﺯﻋﻪ ﻳﺎﻻ( ﻣﺸﻴﻪ ﺑﺄﻱ ﻃﺮﻳﻘﺔ )ﻣﺘﺄﻓﻠﺶ‬
‫ﻣﻌﺎﻳﺎ( ﺣﺎﻭﻝ ﺗﻔﻬﻢ‪ ,‬ﻭﺗﺸﻴﺮ ﻣﻌﻈﻢ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻋﻼﻣﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻄﻔﻞ ﻟﺪﻳﻪ ﻣﺪﻟﻮﻻﺕ ﻫﺬﻩ‬
‫ﺍﻷﻟﻔﺎﻅ ﻭﻳﻌﻲ ﻣﻌﺎﻧﻴﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬

‫ا‪¤‬ﻟﻌﺎب اﻟﻜﺘﺮوﻧﻴﺔ وإﻓﺴﺎد اﻟﻠﻐﺔ‬

‫ﺇﻥ ﺗﻨﻤﻴﺔ ﺍﺣﺘﺮﺍﻡ ﺫﺍﺕ ﺍﻟﻄﻔﻞ ﻭﻫﻮﻳﺘﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ,‬ﻭﻟﻐﺘﻪ‪ ,‬ﻭﻗﻴﻤﻪ ﺍﻟﻮﻃﻨﻴﺔ ﺃﺣﺪ ﺣﻘﻮﻕ ﺍﻟﻄﻔﻞ ﻓﻲ‬
‫ﺍﻻﺗﻔﺎﻗﻴﺔ ﺍﻟﺪﻭﻟﻴﺔ‪ ,‬ﺇﻻ ﺃﻥ ﻭﺍﻗﻊ ﺍﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ ﻳﺸﻴﺮ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ‪ ,‬ﻓﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﻷﻃﻔﺎﻝ‬
‫ﺍﻟﻌﺮﺏ ﺗﺘﺮﺍﺟﻊ ﻓﻲ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺪﺭﺳﺔ ﻭﺍﳉﺎﻣﻌﺔ ﻭﺍﻟﺸﺎﺭﻉ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺮﺳﻤﻴﺔ‪ ..‬ﻭﺍﻗﻊ ﺍﳊﺎﻝ – ﻛﻤﺎ‬
‫ﻳﺸﻴﺮ ﺇﻟﻴﻪ ﺭﺋﻴﺲ ﲢﺮﻳﺮ ﻣﺠﻠﺔ )ﺍﻟﻌﺮﺑﻲ ﺍﻟﺼﻐﻴﺮ( ﺑﺎﻟﻜﻮﻳﺖ ﺍﻟﺪﻛﺘﻮﺭ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻌﺴﻜﺮﻱ – ﻳﺘﻤﺜﻞ‬
‫ﻓﻲ ﻭﺟﻮﺩ ﺛﻼﺙ ﻇﻮﺍﻫﺮ ﻟﻐﻮﻳﺔ ﲤﺜﻞ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﺪﺍﺭﺟﺔ ﻭﺍﻟﻌﺎﻣﻴﺎﺕ ﺍﶈﻜﻴﺔ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻷﻡ‪ ,‬ﻭﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻔﺼﻴﺤﺔ ﺍﳌﻜﺘﻮﺑﺔ ﻭﺍﻟﺮﺳﻤﻴﺔ‪ ,‬ﻭﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﳌﻨﺘﻤﻴﺔ ﺇﻟﻰ ﺛﻘﺎﻓﺎﺕ ﻣﻬﻴﻤﻨﺔ ﲢﻴﻂ ﻤﺑﺠﺘﻤﻌﺎﺗﻨﺎ‪,‬‬
‫ﻛﻞ ﺫﻟﻚ ﻓﻲ ﻇﻞ ﻏﻴﺎﺏ ﻣﺮﺍﻛﺰ ﻟﻐﻮﻳﺔ ﺗﻌﻠﻴﻤﻴﺔ ﻣﻮﺍﺯﻳﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻳﺄﺳﻒ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﺴﻜﺮﻱ‬
‫ﻟﻜﻮﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺭﺍﻭﺣﺖ ﻣﻜﺎﻧﻬﺎ ﺑﻌﻴﺪﺍﹱ ﻋﻦ ﺍﳌﻌﺎﺻﺮﺓ‪ ,‬ﺣﺘﻰ ﺃﺻﺒﺤﺖ ﺃﺧﻴﻠﺘﻬﺎ ﺣﺒﻴﺴﺔ ﺍﻟﻌﺼﻮﺭ‬
‫ﺍﻟﻘﺪﳝﺔ‪ ,‬ﻭﰎ ﻓﺘﺢ ﺍﳌﺠﺎﻝ ﺃﻣﺎﻡ ﻟﻐﺎﺕ ﺃﺧﺮﻯ‪ ,‬ﻓﺄﺻﺒﺤﻨﺎ ﻧﺤﻴﺎ ﺑﲔ ﻣﻮﺍﻟﻴﺪ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﺸﺘﻘﺎﺕ‬
‫ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﺘﻲ ﺗﻀﺎﻑ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﻣﺨﺘﺮﻋﺎﺕ ﻭﺗﻘﻨﻴﺎﺕ‪ ,‬ﺑﻴﻨﻤﺎ ﺃﻋﺪﺍﺩ ﻫﺎﺋﻠﺔ ﻣﻦ ﻭﻓﻴﺎﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺗﺴﺠﻞ ﻛﻞ ﻳﻮﻡ‪ ,‬ﻭﻳﻌﺰﻭ ﺭﺋﻴﺲ ﲢﺮﻳﺮ ﺍﻟﻌﺮﺑﻲ ﺍﻟﺼﻐﻴﺮ ﺫﻟﻚ ﺇﻟﻰ ﺃﺟﻬﺰﺓ ﺍﻟﺒﻼﻱ ﺳﺘﺎﻳﺸﻦ ﻭﺍﻵﻱ ﺑﻮﺩ‬
‫ﻭﺃﻟﻌﺎﺏ ﺍﳊﺎﺳﻮﺏ ﺑﺄﺳﻤﺎﺋﻬﺎ ﺍﻷﻋﺠﻤﻴﺔ ﻭﺃﺑﻄﺎﻝ ﺍﻟﺴﻴﻨﻤﺎ ﻭﺍﻟﺮﺳﻮﻡ ﺍﳌﺘﺤﺮﻛﺔ ﺍﻷﺳﻠﺲ ﻧﻄﻘﺎﹱ ﻭﺃﻳﺴﺮ‬
‫ﻟﻔﻈﺎﹱ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻷﻃﻔﺎﻝ ﳑﺎ ﻫﻮ ﻣﺘﺎﺡ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﺍﻷﻃﻔﺎﻝ ﺍﻟﻌﺮﺏ ﻳﺌﺴﻮﺍ ﻣﻦ ﺍﻟﺒﻀﺎﻋﺔ‬

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 ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺘﺨﻴﻠﻴﺔ ﺍﻟﻌﻘﻴﻤﺔ‪ ,‬ﻭﳉﺄﻭﺍ ﺇﻟﻰ ﺑﻀﺎﻋﺔ ﺍﻟﻐﺮﺏ ﺍﳉﺎﻫﺰﺓ‪ ,‬ﻭﻧﻮﻋﻴﺔ ﺍﻟﻠﻐﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻓﻲ‬
‫ﺍﻹﻋﻼﻧﺎﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻋﻠﻰ ﻋﺒﻮﺍﺕ ﺍﳌﻮﺍﺩ ﺍﻟﻐﺬﺍﺋﻴﺔ ﻣﺜ ﹱ‬
‫ﻼ ﺍﻟﺘﻲ ﻳﺘﺪﺍﻭﻟﻬﺎ ﺍﻷﻃﻔﺎﻝ ﻳﻮﻣﻴﺎ‪ ,‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ‬
‫ﺍﻹﻋﻼﻧﺎﺕ ﺍﳌﻨﺘﺸﺮﺓ ﻓﻲ ﺍﻟﺸﻮﺍﺭﻉ ﲢﻤﻞ ﻓﻲ ﻣﺠﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺗﺴﺎﻫﻢ ﻓﻲ ﺇﻓﺴﺎﺩ ﺍﻟﻠﻐﺔ‪.‬‬

‫ﻭﺗﺆﻛﺪ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺳﻜﻴﻨﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺎﻣﺮ – ﺃﺳﺘﺎﺫﺓ ﺍﻹﻋﻼﻡ ﺑﺠﺎﻣﻌﺔ ﻗﺎﺭﻳﻮﻧﺲ – ﻣﺎ ﺫﻫﺐ‬
‫ﺇﻟﻴﻪ ﺍﻟﻌﺴﻜﺮﻱ ﻓﻲ ﺣﺪﻳﺜﻪ ﻓﺘﻘﻮﻝ ﺇﻥ ﺍﻟﻠﻐﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻓﻲ ﺍﻹﻋﻼﻧﺎﺕ ﺍﳌﻮﺟﻬﺔ ﻟﻸﻃﻔﺎﻝ ﺗﺆﺛﺮ ﻓﻲ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﻄﻔﻞ ﻓﻲ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻌﺒﻴﺮ‪ ,‬ﻻ ﺳﻴﻤﺎ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻬﺠﺎﺕ ﺍﶈﻠﻴﺔ‬
‫ﻭﺍﳌﻔﺮﺩﺍﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﳌﻜﺘﻮﺑﺔ ﺑﺄﺣﺮﻑ ﻋﺮﺑﻴﺔ ﻭﺍﻟﺘﻲ ﺗﺆﺩﻱ ﺇﻟﻰ ﺇﺩﺧﺎﻝ ﻣﻔﺮﺩﺍﺕ ﻫﺠﻴﻨﺔ ﻭﺧﺎﻃﺌﺔ ﺇﻟﻰ‬
‫ﻣﺨﺰﻭﻥ ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﻟﻠﻐﺔ‪.‬‬

‫ازدواﺟﻴﺔ اﻟﻠﻬﺠﺎت واﻟﻌﺎﻣﻴﺎت ﺑﻴﻦ اﻟﺪول اﻟﻌﺮﺑﻴﺔ‬

‫ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﻣﻴﺔ ﺑﻠﻬﺠﺎﺗﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺳﺎﻫﻤﺖ ﺑﺸﻜﻞ ﻓﺎﻋﻞ ﻓﻲ ﺇﺿﻌﺎﻑ ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻟﻠﻐﺔ ﺑﲔ ﺍﻷﻃﻔﺎﻝ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻓﻘﺪ ﺃﺷﺎﺭ ﺍﳋﺒﻴﺮ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻪﻠﻟ ﺍﻟﺪﻧﺎﻥ – ﺳﻮﺭﻳﺎ – ﺇﻟﻰ ﻇﺎﻫﺮﺓ ﺗﺒﺪﻭ ﻏﺮﻳﺒﺔ ﻭﻫﻲ‬
‫ﺣﺎﺟﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﺗﻜﺘﺐ ﺑﻬﺎ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﻛﺘﺐ ﺍﻷﻃﻔﺎﻝ ﻋﻤﻮﻣﺎ ﺇﻟﻰ ﺗﺮﺟﻤﺔ ﻣﻦ ﺍﻟﻔﺼﻴﺤﺔ ﺇﻟﻰ‬
‫ﺍﻟﻌﺎﻣﻴﺔ ﺣﺘﻰ ﻳﻔﻬﻤﻬﺎ ﺍﻟﻄﻔﻞ‪ ,‬ﻷﻧﻬﺎ ﺗﺨﺘﻠﻒ ﻛﻠﻴﺎ ﻋﻦ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﺘﻲ ﻟﻬﺎ ﺍﳌﻌﺎﻧﻲ ﻧﻔﺴﻬﺎ ﻭﻳﺴﺘﺨﺪﻣﻬﺎ‬
‫ﺍﻟﻄﻔﻞ ﻭﺃﻓﺮﺍﺩ ﺃﺳﺮﺗﻪ ﻓﻲ ﻳﻮﻣﻴﺎﺗﻪ‪ ,‬ﻭﺍﻷﻏﺮﺏ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﺮﺟﻤﺔ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ﺗﺨﺘﻠﻒ ﻓﻲ ﺍﻟﻠﻬﺠﺔ‬
‫ﺍﻟﺴﻮﺭﻳﺔ ﻋﻦ ﺍﳌﺼﺮﻳﺔ ﻋﻦ ﺍﳋﻠﻴﺠﻴﺔ ﻋﻦ ﺍﳌﻐﺎﺭﺑﻴﺔ‪.‬‬
‫ﻓﻈﺎﻫﺮﺓ ﺍﻻﺯﺩﻭﺍﺝ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺮﺑﻲ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ ﻣﻔﺰﻋﺔ ﻓﺎﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ ﻳﺼﺎﺩﻑ ﺟﻤ ﹱ‬
‫ﻼ ﻋﺮﺑﻴﺔ‬
‫ﻳﻘﺮﺃﻫﺎ ﻭﻻ ﻳﻔﻬﻤﻬﺎ ﻓﻴﻜﺮﻫﻬﺎ‪ ,‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﺃﻧﻪ ﻳﻔﻘﺪ ‪ 50‬ﻓﻲ ﺍﳌﺎﺋﺔ ﻣﻦ ﻗﺪﺭﺍﺗﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻷﻧﻪ ﻻ ﻳﺴﺘﺨﺪﻡ‬
‫ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﻭﻟﻰ ﻣﻦ ﻋﻤﺮﻩ‪ ,‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻄﺎﻟﺐ ﺍﻟﻌﺮﺑﻲ ﻋﻤﻮﻣﺎ ﺑﻄﻲﺀ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻷﻧﻪ‬
‫ﻳﺤﺘﺎﺝ ﻭﻗﺘﺎ ﺃﻃﻮﻝ ﻟﻠﺘﺮﺟﻤﺔ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ ﺇﻟﻰ ﺍﻟﻌﺎﻣﻴﺔ‪.‬‬

‫ﻭﻟﻴﺖ ﺍﻷﻣﺮ ﺗﻮﻗﻒ ﻋﻨﺪ ﺣﺪﻭﺩ ﺧﻠﻂ ﺍﻟﻌﺎﻣﻴﺔ ﺑﺎﻟﻔﺼﻴﺤﺔ ﺣﻴﺚ ﳒﺪ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺗﺸﻬﺪ ﻇﺎﻫﺮﺓ ﺃﺷﺪ ﺧﻄﻮﺭﺓ ﻋﻠﻰ ﻟﻐﺔ ﺍﻟﻄﻔﻞ ﺍﻷﻡ ﻭﻫﻲ ﻇﺎﻫﺮﺓ ”ﺍﻻﻗﺘﺮﺍﺽ ﺍﻟﻼﺇﺭﺍﺩﻱ ﺍﳌﺘﻮﺍﺻﻞ‬
‫ﻟﻠﻤﻔﺮﺩﺍﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻣﻦ ﺍﻟﻄﻔﻞ ﻭﺍﻟﺘﻲ ﻳﺸﻬﺪﻫﺎ ﻣﻜﺘﻮﺑﺔ ﻭﻳﺴﻤﻌﻬﺎ ﻓﻲ ﻣﺤﻴﻄﻪ ﺍﳋﺎﺹ‬
‫ﻭﺍﻟﻌﺎﻡ“ ﻭﻳﻔﺴﺮ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺪﻛﺘﻮﺭ ﺃﺣﻤﺪ ﻣﺤﻤﺪ ﺍﳌﻌﺘﻮﻕ – ﺃﺳﺘﺎﺫ ﺍﻷﺩﺏ ﻭﺍﻟﻨﻘﺪ ﺑﺠﺎﻣﻌﺔ‬
‫ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻠﺒﺘﺮﻭﻝ ﻭﺍﳌﻌﺎﺩﻥ ﺑﺎﻟﻈﻬﺮﺍﻥ – ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺜﺮﺍﺀ ﻭﺣﺐ ﺍﻟﻮﺟﺎﻫﺔ ﺷﺠﻌﺎ ﻋﻠﻰ ﺍﺗﺨﺎﺫ‬
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‫ﺍﳋﺪﻡ ﻭﺍﻟﺴﺎﺋﻘﲔ ﻭﺍﳊﺎﺿﻨﺎﺕ ﻭﺍﳌﺮﺑﻴﺎﺕ ﺍﻷﺟﻨﺒﻴﺎﺕ ﳋﺪﻣﺔ ﺍﻷﻃﻔﺎﻝ ﻭﺗﺮﺑﻴﺘﻬﻢ‪ ,‬ﻭﻫﻨﺎ ﺩﺧﻠﺖ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺻﺮﺍﻉ ﻣﻊ ﻟﻐﺎﺕ ﻫﺆﻻﺀ ﺍﻟﺘﻲ ﻫﻲ ﺧﻠﻴﻂ ﻣﻦ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﻟﻐﺎﺗﻬﻢ ﺍﻷﺻﻠﻴﺔ‪ .‬ﻭﻳﻀﻴﻒ‬
‫ﺍﳌﻌﺘﻮﻕ ﻣﺤﺬﺭﺍ ﻣﻦ ﺃﻥ ﻫﻴﻤﻨﺔ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻓﻲ ﺍﳌﺠﺘﻤﻊ ﺍﳋﻠﻴﺠﻲ ﺁﺧﺬﺓ ﻓﻲ ﺍﻟﺘﺰﺍﻳﺪ‪ ,‬ﻻﺳﻴﻤﺎ‬
‫ﺃﻥ ﺍﳌﺘﺴﻠﻂ ﺍﳌﻬﻴﻤﻦ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ﻫﻮ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﻠﻐﺔ‪.‬‬

‫اﻟﺘﻬﺎﻓﺖ ﻋﻠﻰ ﺗﻌﻠﻢ اﻟﻠﻐﺎت ا‪¤‬ﺟﻨﺒﻴﺔ‬

‫ﻭﺗﺸﻴﺮ ﺍﻟﺪﻛﺘﻮﺭ ﻟﻴﻠﻰ ﻛﺮﻡ ﺍﻟﺪﻳﻦ ﺃﺳﺘﺎﺫﺓ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻤﺑﻌﻬﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻟﻠﻄﻔﻮﻟﺔ ﻤﺑﺼﺮ‬
‫ﺇﻟﻰ ﺍﻟﺘﻬﺎﻓﺖ ﺍﻟﻮﺍﺿﺢ ﻣﻦ ﺍﻷﺳﺮ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺃﺑﻨﺎﺋﻬﺎ ﻓﻲ ﻣﺪﺍﺭﺱ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺘﻲ ﺗﻌﻠﻤﻬﻢ‬
‫ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺧﻼﻝ ﺍﳌﺮﺍﺣﻞ ﺍﻟﻌﻤﺮﻳﺔ ﺍﳌﺒﻜﺮﺓ ﻣﻦ ﺩﻭﻥ ﲢﻘﻴﻖ ﺍﳊﺪ ﺍﻷﺩﻧﻰ ﻣﻦ ﺍﻹﺗﻘﺎﻥ ﺍﳌﻄﻠﻮﺏ‬
‫ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻭﺗﻄﺎﻟﺐ ﺑﺘﻄﺒﻴﻖ ﳕﺎﺫﺝ ﻋﺮﺑﻴﺔ ﻧﺎﺟﺤﺔ ﻓﻲ ﻣﺠﺎﻝ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻟﻸﻃﻔﺎﻝ‬
‫ﻣﻊ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻟﻐﺘﻬﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻻﺳﻴﻤﺎ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻌﺎﻟﻢ ﺍﻷﻟﻔﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﺃﻟﻔﻴﺔ ﺍﳌﻌﻠﻮﻣﺎﺗﻴﺔ‪.‬‬

‫اﻧﺘﺎج اﻟﺪراﻣﻲ واﻟﻐﻨﺎﺋﻲ وﻋﻼﻗﺘﻪ ﺑﺎﻟﻠﻐﺔ‬

‫ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻹﻧﺘﺎﺝ ﺍﻟﺪﺭﺍﻣﻲ ﻭﺍﻟﻐﻨﺎﺋﻲ ﺍﻟﻌﺮﺑﻲ ﻳﻠﻌﺐ ﺩﻭﺭﺍﹱ ﻓﻲ ﻋﻼﻗﺔ ﺍﻷﻃﻔﺎﻝ ﺍﻟﻌﺮﺏ ﺑﺎﻟﻠﻐﺔ‪ ,‬ﺣﻴﺚ‬
‫ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﺪ ﻫﻨﺎﺀ ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻹﺧﺮﺍﺝ ﻓﻲ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﻟﻲ ﻟﻠﻔﻨﻮﻥ ﺍﳌﺴﺮﺣﻴﺔ‬
‫ﺍﻟﺴﺎﺑﻖ ﻤﺑﺼﺮ‪ :‬ﺇﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﻴﺤﺔ ﺑﺎﺗﺖ ﻟﻐﺔ ﺍﳌﺴﻠﺴﻼﺕ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻓﻘﻂ‪ ,‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬
‫ﻳﺘﺮﻙ ﺃﺛﺮﺍﹱ ﻧﻔﺴﻴﺎﹱ ﺳﻠﺒﻴﺎﹱ ﻓﻲ ﺍﳌﺘﻠﻘﻲ ﺍﻟﺼﻐﻴﺮ ﺍﻟﺬﻱ ﺍﻋﺘﺒﺮﻫﺎ ﻟﻐﺔ ﻗﺪﳝﺔ ﻭﺩﻭﺭﻫﺎ ﻳﻨﺤﺼﺮ ﻓﻲ‬
‫ﺍﳊﻔﺎﻅ ﺍﳌﻨﻄﻘﻲ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻭﻳﺆﻛﺪ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺃﻥ ﺑﺈﻣﻜﺎﻥ ﺍﳌﺴﺮﺡ ﺇﻥ ﻳﻜﻮﻥ ﺷﺮﻳﻜﺎﹱ‬
‫ﻏﻴﺮ ﻣﺒﺎﺷﺮ ﻓﻲ ﺟﺬﺏ ﺍﻟﻄﻔﻞ ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﻜﻮﻳﻨﻪ ﻣﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻭﺍﻟﻨﻄﻖ ﺑﻬﺎ ﻭﳑﺎﺭﺳﺔ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﺑﻬﺎ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ,‬ﻭﺗﻄﻮﻳﺮ ﻟﻐﺔ ﺧﻄﺎﺑﻪ ﺍﻟﻴﻮﻣﻲ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻧﻔﺴﻪ ﻭﺛﻘﺎﻓﺘﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻤﺴﻚ‬
‫ﺑﻬﺎ ﻭﺟﻤﺎﻟﻴﺎﺗﻬﺎ‪.‬‬

‫ﻭﻳﺸﻴﺮ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻹﺧﺮﺍﺝ ﺇﻟﻰ ﺟﻤﻠﺔ ﻛﻮﻣﻴﺪﻳﺔ ﺃﻃﻠﻘﻬﺎ ﺍﻟﻔﻨﺎﻥ ﻣﺤﻤﺪ ﺳﻌﺪ ﻓﻲ ﺃﺣﺪ ﺃﻓﻼﻣﻪ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺴﺨﺮﻳﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﺍﻟﺘﻲ ﺗﻘﺪﻡ ﻓﻲ ﺻﻮﺭﺓ ﻛﺌﻴﺒﺔ ﻭﻣﻈﻠﻤﺔ‪ ,‬ﺣﺘﻰ ﺑﺎﺗﺖ ﻣﻦ‬
‫ﺍﳉﻤﻞ ﺍﻟﺘﻲ ﻳﺮﺩﺩﻫﺎ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﺸﺒﺎﺏ ﻭﻫﻲ )ﻓﻠﻨﺄﺧﺬ ﻣﻦ ﻛﻞ ﺭﺟﻞ ﻗﺒﻴﻠﺔ( ﺑﺄﺳﻠﻮﺏ ﺗﺮﺍﺟﻴﺪﻱ‪,‬‬
‫ﻭﻫﻨﺎ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺷﺒﻜﺔ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺃﺑﺮﺯﻫﺎ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻷﺫﻫﺎﻥ ﻻﺳﺘﺨﺪﺍﻣﺎﺕ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻔﺼﻴﺤﺔ ﻭﺍﳌﻮﻗﻒ ﺍﳌﻀﺎﺩ ﻟﻸﻋﻤﺎﻝ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ‪.‬‬

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 ‫ﻭﻳﻌﺘﺒﺮ ﺍﻟﻜﺎﺗﺐ ﻭﺍﻟﻨﺎﻗﺪ ﺍﻟﺴﻴﻨﻤﺎﺋﻲ ﺍﳌﺼﺮﻱ ﺳﻤﻴﺮ ﻓﺮﻳﺪ‪ ,‬ﺃﻥ ﻣﻮﺟﺔ ﻣﻦ ﺍﻷﻓﻼﻡ ﺍﻟﺴﻴﻨﻤﺎﺋﻴﺔ‬
‫ﺍﳉﺪﻳﺪﺓ‪ ,‬ﻻﺳﻴﻤﺎ ﺗﻠﻚ ﺍﻟﺘﻲ ﻳﻘﺪﻣﻬﺎ ﻣﺤﻤﺪ ﺳﻌﺪ ﺳﺎﻫﻤﺖ ﺑﺸﻜﻞ ﻭﺍﺿﺢ ﻓﻲ ﺗﺮﺩﻱ ﺣﺎﻝ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺸﺒﺎﺏ‪ ,‬ﺧﺎﺻﺔ ﻭﺃﻧﻪ ﻳﺘﺤﺪﺙ ﺑﻄﺮﻳﻘﺔ ﻏﺮﻳﺒﺔ ﻭﻳﺴﺘﺨﺪﻡ ﻣﻔﺮﺩﺍﺕ ﻳﺼﻨﻔﻬﺎ‬
‫ﺍﻟﺒﻌﺾ ﲢﺖ ﺑﻨﺪ ”ﺍﻟﻠﻐﺔ ﺍﻟﻬﺎﺑﻄﺔ“ ﻓﻲ ﺃﻓﻼﻣﻪ ﺍﻟﺘﻲ ﺑﺎﺗﺖ ﲢﻘﻖ ﺃﻋﻠﻰ ﻧﺴﺐ ﺇﻳﺮﺍﺩﺍﺕ‪ .‬ﻭﻳﺆﻛﺪ‬
‫ﻓﺮﻳﺪ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﻃﺮﻳﻘﻬﺎ ﺇﻟﻰ ﺍﻻﻧﻘﺮﺍﺽ‪ ,‬ﻭﺃﻧﻬﺎ ﺳﺘﺘﺤﻮﻝ ﺇﻟﻰ ﻟﻐﺔ ﺩﻳﻨﻴﺔ ﺗﻘﺘﺼﺮ ﻋﻠﻰ‬
‫ﺍﳌﺴﺎﺟﺪ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﻳﻨﻴﺔ ﺷﺄﻧﻬﺎ ﺷﺄﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻘﺒﻄﻴﺔ ﻭﺫﻟﻚ ﻓﻲ ﺣﺎﻝ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺿﻊ‬
‫ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪.‬‬

‫اﻟﻠﻐﺔ واﻟﻬﻮﻳﺔ وﻣﻜﻮﻧﺎت اﻟﺸﺨﺼﻴﺔ‬

‫ﻭﻳﺼﻒ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻮﻳﺠﺮﻱ ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ‬
‫ﻼ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻣﺴﺆﻭﻟﻴﺔ ﻛﺒﻴﺮﺓ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﺣﺎﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﻷﻃﻔﺎﻝ ”ﺑﺎﻟﻬﺸﺎﺷﺔ“ ﻣﺤﻤ ﹱ‬
‫ﻓﻲ ﺇﺻﻼﺡ ﺍﻷﻭﺿﺎﻉ‪ ,‬ﻭﻣﺤﺬﺭﺍﹱ ﻣﻦ ﺃﻥ ﻓﺴﺎﺩ ﺍﻟﻠﻐﺔ ﻃﺮﻳﻖ ﻻﺳﺘﻼﺏ ﺍﻟﻬﻮﻳﺔ ﻭﺿﻌﻒ ﺍﻟﺸﺨﺼﻴﺔ‪,‬‬
‫ﻭﻳﻀﻴﻒ ﻗﺎﺋ ﹱ‬
‫ﻼ‪ :‬ﺍﻟﻠﻐﺔ ﻣﻜﻮﻥ ﻣﻦ ﻣﻜﻮﻧﺎﺕ ﺍﻷﻣﺔ‪ ,‬ﻭﻣﻘﻮﻡ ﻟﻮﺟﻮﺩﻫﺎ ﺍﳌﻌﻨﻮﻱ‪ ,‬ﻭﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﻓﻲ ﺑﻨﺎﺋﻬﺎ‬
‫ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﳊﻀﺎﺭﻱ‪ ,‬ﻭﺍﻟﺮﻛﻦ ﺍﻟﺮﺋﻴﺲ ﻓﻲ ﺍﻟﻜﻴﺎﻥ ﺍﻟﻘﻮﻣﻲ ﻣﻦ ﺟﻬﺔ‪ ,‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻫﻲ ﺻﻤﺎﻡ‬
‫ﺍﻷﻣﺎﻥ ﻓﻲ ﺗﺮﺍﺑﻂ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﻭﲤﺎﺳﻜﻪ ﻭﺗﺂﻟﻔﻪ ﻭﺍﻧﺴﺠﺎﻣﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ‬
‫ﺍﳌﻘﻮﻡ ﺍﻟﺜﺎﻧﻲ ﺑﻌﺪ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﻣﻘﻮﻣﺎﺕ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫ﻭﺣﻴﻨﻤﺎ ﻳﺘﻌﺮﺽ ﺃﻱ ﻣﺠﺘﻤﻊ ﻟﻠﻐﺰﻭ ﺍﻟﺬﻱ ﻳﻮﺭﺙ ﺍﻟﻬﻴﻤﻨﺔ ﻋﻠﻰ ﻣﻘﺪﺭﺍﺗﻪ ﻭﺍﺧﺘﺮﺍﻕ ﺧﺼﻮﺻﻴﺎﺗﻪ‪,‬‬
‫ﲤﺘﺪ ﺁﺛﺎﺭ ﺫﻟﻚ ﻛﻠﻪ ﺇﻟﻰ ﺍﻟﻬﻮﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻔﻨﻮﻥ‪ ,‬ﻭﺇﻟﻰ ﺍﻟﻠﻐﺔ ﻓﻲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻐﺰﻭ ﻳﺘﺨﺬ ﺃﺷﻜﺎﻻﹱ ﻣﺘﻌﺪﺩﺓ ﻭﻳﺼﻄﺒﻎ ﺑﺄﻟﻮﺍﻥ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺑﻠﺪ ﻵﺧﺮ ﻭﻣﻦ ﺑﻴﺌﺔ ﻷﺧﺮﻯ‪,‬‬
‫ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﻟﻰ ﻧﺸﻮﺀ ﻇﺎﻫﺮﺓ ”ﺍﻟﺘﻠﻮﺙ ﺍﻟﻠﻐﻮﻱ“ ﺍﻟﺬﻱ ﻻ ﻳﻘﻞ ﺧﻄﻮﺭﺓ ﻋﻦ ﺃﻱ ﻧﻮﻉ ﻣﻦ‬
‫ﺍﻟﺘﻠﻮﺙ ﺍﻟﺬﻱ ﺗﻌﺮﻓﻪ ﺍﳌﺠﺘﻤﻌﺎﺕ ﺍﳊﺪﻳﺜﺔ‪ ,‬ﻭﺍﻟﻄﻔﻞ ﻫﻮ ﺃﻭﻝ ﻣﻦ ﻳﺘﻀﺮﺭ ﻣﻦ ﺗﻠﻮﺙ ﺍﻟﻠﻐﺔ‪ .‬ﻭﻓﺴﺎﺩ‬
‫ﺍﻟﻠﻐﺔ ﻣﺪﺧﻞ ﻻﺳﺘﻼﺏ ﺍﻟﻬﻮﻳﺔ ﻭﺇﺿﻌﺎﻑ ﺍﻟﺸﺨﺼﻴﺔ‪ ,‬ﻭﺇﻛﺮﺍﻩ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻋﻠﻰ ﺍﻟﺬﻭﺑﺎﻥ‬
‫ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﺘﻲ ﺗﻐﺰﻭ ﺍﻟﻠﺴﺎﻥ ﻗﺒﻞ ﺃﻥ ﺗﺴﺘﻠﺐ ﺍﳉﻨﺎﻥ‪ ,‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺒﺪﺃ ﺳﺮﻳﺎﻥ ﺍﻟﻀﻌﻒ‬
‫ﻓﻲ ﺃﻭﺻﺎﻝ ﺍﳌﺠﺘﻤﻊ‪ ,‬ﺇﺫ ﺑﻀﻴﺎﻉ ﺍﻟﻠﻐﺔ ﺃﻭ ﺑﻔﺴﺎﺩﻫﺎ ﺗﻀﻌﻒ ﻣﻘﻮﻣﺎﺕ ﺍﳌﺠﺘﻤﻊ ﻭﺗﻀﻌﻒ ﺑﺎﻟﺘﺒﻌﻴﺔ‬
‫ﺍﳋﺼﻮﺻﻴﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﳊﻀﺎﺭﻳﺔ‪ ,‬ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺈﺻﻼﺡ ﻟﻐﺔ ﺍﻟﻄﻔﻞ ﻭﺍﻟﺴﻌﻲ ﺇﻟﻰ ﺗﻘﻮﱘ‬
‫ﻟﺴﺎﻧﻪ‪ ,‬ﻭﲢﺒﻴﺐ ﺍﻟﻠﻐﺔ ﺍﻷﻡ ﻟﻪ‪ ,‬ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﺗﺴﺘﺤﻖ ﺍﻻﻫﺘﻤﺎﻡ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﳌﺴﺘﻮﻳﺎﺕ‪ .‬ﻭﻳﺆﻛﺪ‬
‫ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻫﻤﻴﺔ ﺇﺻﻼﺡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻛﺎﻓﺔ ﺍﻟﻨﻮﺍﺣﻲ ﻣﺤﺬﺭﺍﹱ ﻣﻦ‬
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‫ﺧﻄﻮﺭﺓ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺘﺠﺰﻳﺌﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻧﻔﺼﻞ ﺑﲔ ﻟﻐﺔ ﺍﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ ﻭﺑﲔ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺍﳌﺠﺘﻤﻊ‪ ,‬ﺇﺫ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﺻﻼﺡ ﻟﻐﺔ ﻓﺌﺔ ﻣﻦ ﺍﳌﺠﺘﻤﻊ ﻤﺑﻌﺰﻝ ﻋﻦ ﺇﺻﻼﺡ ﺍﻟﻠﻐﺔ‬
‫ﺑﺸﻜﻞ ﻋﺎﻡ ﻟﺪﻯ ﺍﻟﻔﺌﺎﺕ ﺍﻷﺧﺮﻯ‪.‬‬

‫ﻭﻳﺴﺘﻄﺮﺩ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺘﻮﻳﺠﺮﻱ‪ :‬ﺣﲔ ﻧﻨﻈﺮ ﺇﻟﻰ ﻭﺍﻗﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ ﳒﺪ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﳋﻄﻴﺮﺓ ﺃﻥ ﻟﻐﺔ ﺍﻟﻄﻔﻞ ﺍﻟﻌﺮﺑﻲ ﺃﺻﺒﺤﺖ ﻓﻲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﻬﺸﺎﺷﺔ ﺑﺤﻴﺚ ﻧﺪﻕ ﻧﺎﻗﻮﺱ ﺍﳋﻄﺮ‪,‬‬
‫ﻭﺗﻘﺘﺮﻥ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺑﺎﻟﻮﺿﻊ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻟﻐﺔ ﺍﻟﺸﺒﺎﺏ ﻓﻲ ﺍﳌﺪﺍﺭﺱ ﻭﺍﳉﺎﻣﻌﺎﺕ‪ ,‬ﻭﻟﻜﻨﻨﺎ ﻧﺆﻛﺪ‬
‫ﺃﻥ ﺍﻟﺒﺪﺀ ﻓﻲ ﺍﻹﺻﻼﺡ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻦ ﺍﳊﻀﺎﻧﺎﺕ ﻭﺭﻳﺎﺽ ﺍﻷﻃﻔﺎﻝ ﺛﻢ ﻳﻨﻤﻮ ﺗﺪﺭﻳﺠﻴﺎﹱ ﻓﻲ‬
‫ﺍﳌﺪﺍﺭﺱ ﺛﻢ ﻳﺴﺘﻮﻱ ﻋﻠﻰ ﺳﻮﻗﻪ ﻓﻲ ﺍﳉﺎﻣﻌﺎﺕ‪ ,‬ﺇﻟﻰ ﺃﻥ ﻳﻨﻀﺞ ﻭﻳﻜﺘﻤﻞ ﻓﻲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﺘﻲ‬
‫ﺗﺴﺘﺨﺪﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺃﻥ ﻳﺘﻮﺍﺯﻯ ﺫﻟﻚ ﻣﻊ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺗﻄﻮﻳﺮ ﻣﻨﺎﻫﺞ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻓﻲ ﻛﻠﻴﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ‪ ,‬ﻭﻫﻜﺬﺍ ﺗﺘﻢ ﻋﻤﻠﻴﺔ ﺇﺻﻼﺡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﺘﺮﺍﺑﻂ ﺣﻠﻘﺎﺗﻬﺎ‪,‬‬
‫ﺑﺤﻴﺚ ﻻ ﳝﻜﻦ ﺍﻟﻔﺼﻞ ﺑﲔ ﺣﻠﻘﺔ ﻭﺃﺧﺮﻯ ﻓﻲ ﺍﻧﺴﺠﺎﻡ ﻭﺗﻨﺎﻏﻢ‪.‬‬

‫ﻭﻳﻘﻮﻝ ﻋﻠﻲ ﺍﻟﺮﺷﻴﺪ – ﻣﻌﻠﻢ ﻟﻐﺔ ﻋﺮﺑﻴﺔ ﻤﺑﺪﺍﺭﺱ ﻗﻄﺮ ‪ :-‬ﺇﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻷﻡ ﻻ ﻳﻨﺒﻐﻲ‬
‫ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺯﺍﻭﻳﺔ ﻛﻮﻧﻬﺎ ﺃﺩﺍﺓ ﻟﻠﺘﺨﺎﻃﺐ ﺃﻭ ﺍﻟﺘﻔﺎﻫﻢ ﺑﲔ ﺍﳌﺘﺤﺪﺛﲔ ﺑﻬﺎ ﻣﻦ ﺍﻷﱈ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻘﻂ‪,‬‬
‫ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻛﻮﻋﺎﺀ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻜﺮ ﻭﻛﺠﺰﺀ ﻣﻦ ﺍﻟﻬﻮﻳﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻭﻛﻌﺎﻣﻞ ﻣﺆﺛﺮ ﻓﻲ ﺑﻨﺎﺀ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻓﻤﻦ ﺧﻼﻝ ﺍﻟﻠﻐﺔ ﳝﻜﻦ ﺍﻟﻐﻮﺹ ﻓﻲ ﺷﺨﺼﻴﺔ ﺍﻹﻧﺴﺎﻥ ﳌﻌﺮﻓﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﻲ ﺃﺳﻬﻤﺖ‬
‫ﻓﻲ ﺗﻜﻮﻳﻨﻪ ﻭﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﺘﻲ ﺗﺮﻛﺖ ﺑﺼﻤﺎﺗﻬﺎ ﻓﻲ ﲢﺪﻳﺪ ﻣﻌﺎﻟﻢ ﺗﻔﻜﻴﺮﻩ ﺳﻠﺒﺎﹱ ﻭﺇﻳﺠﺎﺑﺎﹱ ﻭﺑﻬﺎ ﻳﺘﺸﻜﻞ‬
‫ﻭﻋﻴﻪ ﻭﻳﻜﻮﻥ ﻗﺎﺩﺭﺍﹱ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﻣﺤﻴﻄﻪ‪ ,‬ﻭﻳﺰﺩﺍﺩ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻫﻤﻴﺔ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻬﺎ ﺍﺭﺗﺒﻄﺖ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﺳﻬﻤﺖ ﻓﻲ ﺗﻮﺣﻴﺪ ﻫﺬﻩ ﺍﻷﻣﺔ‪.‬‬

‫ﻭﻳﻮﺻﻲ ﺍﻷﺳﺘﺎﺫ ﻋﻠﻰ ﺍﻟﺮﺷﻴﺪ ﻤﺑﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺘﻮﺻﻴﺎﺕ ﻹﺻﻼﺡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‬
‫ﻣﻨﻬﺎ‪:‬‬

‫‪ -‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﻌﻠﻢ ﺍﻟﻨﺤﻮ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻏﺎﻳﺘﻪ ﺗﻘﻮﱘ ﺍﻟﻠﺴﺎﻥ ﺣﺘﻰ ﻳﺘﻜﻠﻢ ﺍﻟﻄﻔﻞ ﺍﻟﻔﺼﻴﺤﺔ ﺑﻄﻼﻗﺔ‬
‫ﻭﺩﻭﻥ ﺃﺧﻄﺎﺀ ﺑﻌﻴﺪﺍﹱ ﻋﻦ ﺍﻟﻌﺎﻣﻴﺔ ﻭﻟﻬﺠﺎﺗﻬﺎ ﺍﳌﺘﻌﺪﺩﺓ‪ ,‬ﻭﻋﻠﻴﻪ ﻻﺑﺪ ﻣﻦ ﻣﺮﺍﺟﻌﺔ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺘﻲ ﺗﺮﻛﺰ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻘﻮﺍﻟﺐ ﺍﻟﺼﻤﺎﺀ ﻟﻺﻋﺮﺍﺏ ﻭﺗﺼﺮﻳﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ‪,‬‬
‫ﻭﺗﻨﺤﻴﺔ ﺍﻟﻌﺎﻣﻴﺔ ﻋﻦ ﺩﺭﻭﺱ ﺍﳌﺪﺭﺳﲔ ﻭﺍﳌﺮﺑﲔ‪.‬‬

‫‪ -‬ﺇﻳﻼﺀ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ )ﺍﻻﺳﺘﻤﺎﻉ‪ ,‬ﺍﻟﺘﺤﺪﺙ‪ ,‬ﺍﻟﻘﺮﺍﺀﺓ‪ ,‬ﺍﻟﻜﺘﺎﺑﺔ( ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻜﺎﻓﻲ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ‬

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 ‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﺭﻤﺑﺎ ﺗﻜﻮﻥ ﺍﻟﻐﻠﺒﺔ ﻟﻠﻘﺮﺍﺀﺓ ﺛﻢ ﺍﻟﻜﺘﺎﺑﺔ ﺑﻴﻨﻤﺎ ﻫﻨﺎﻙ ﺛﻐﺮﺓ ﻓﻲ ﻣﺠﺎﻝ ﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻟﺘﺤﺪﺙ‪,‬‬
‫ﻟﺬﺍ ﻳﻔﺘﺮﺽ ﺃﻥ ﺗﻌﻄﻲ ﻣﺴﺎﺣﺔ ﺃﻭﺳﻊ ﻟﺬﻟﻚ‪ ,‬ﻳﻘﻮﻡ ﺍﳌﻌﻠﻢ ﺑﺘﺼﺤﻴﺢ ﺃﺧﻄﺎﺀ ﻃﻼﺑﻪ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﻨﺤﻮﻳﺔ‪,‬‬
‫ﻭﺃﻥ ﻳﻌﺘﻤﺪ ﺍﻟﺘﻌﺒﻴﺮ ﺍﻟﺸﻔﻮﻱ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﺴﺎﻭﺍﺓ ﻣﻊ ﺍﻟﺘﻌﺒﻴﺮ ﺍﻟﻜﺘﺎﺑﻲ‪ ,‬ﻭﺃﻥ ﺗﻘﺪﻡ ﻣﻬﺎﺭﺓ ﺍﶈﺎﺩﺛﺔ ﻓﻲ‬
‫ﺭﻳﺎﺽ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ,‬ﻭﻳﺘﻢ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻣﻦ ﺍﻟﺮﺻﻴﺪ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﰎ‬
‫ﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻴﻪ ﻻﺣﻘﺎﹱ‪.‬‬

‫‪ -‬ﺍﻟﺮﺑﻂ ﺑﲔ ﺗﻌﻠﻢ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻨﻘﺪ ﻭﺍﻟﺘﺬﻭﻕ ﺍﻟﻔﻨﻲ‪ ,‬ﻷﻥ ﺍﳌﺘﻌﻠﻢ ﺇﺫﺍ ﺗﺬﻭﻕ ﻣﺎ ﻓﻲ ﺍﻟﻨﺺ ﺍﻷﺩﺑﻲ‬
‫ﺃﺣﺒﻪ ﻭﺃﺣﺐ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬

‫‪ -‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻓﻲ ﺗﻌﻠﻴﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﺮﺿﻬﺎ ﺑﺄﺳﻠﻮﺏ ﺟﺬﺍﺏ ﻭﺷﺎﺋﻖ ﺳﻮﺍﺀ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺃﻭ ﺍﳌﻌﺎﻣﻞ ﻹﺩﺧﺎﻝ ﺍﳊﻴﻮﻳﺔ ﻭﺍﻟﻨﺸﺎﻁ ﻭﺍﳌﺘﻌﺔ ﻓﻲ ﻧﻔﻮﺱ ﺍﳌﺘﻌﻠﻤﲔ‪.‬‬

‫‪ -‬ﻗﻴﺎﻡ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺑﺘﻮﻓﻴﺮ ﻣﻮﺍﺩ ﻣﺮﺋﻴﺔ ﻭﻣﺴﻤﻮﻋﺔ ﲢﺒﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﻴﺴﺮ ﺗﻌﻠﻴﻤﻬﺎ‬
‫ﻟﻸﻃﻔﺎﻝ ﻣﻨﺬ ﻣﺮﺣﻠﺔ ﺍﻟﺮﻭﺿﺔ ﻭﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻓﻤﺎ ﻓﻮﻕ‪ .‬ﻭﺑﺎﻹﻣﻜﺎﻥ ﺃﻥ ﻳﺘﻜﺎﻣﻞ ﺩﻭﺭ ﺍﳌﺪﺭﺳﺔ ﻣﻊ ﻭﺳﺎﺋﻞ‬
‫ﺍﻹﻋﻼﻡ ﻓﻲ ﺇﻧﺘﺎﺝ ﺑﺮﺍﻣﺞ ﺟﻴﺪﺓ ﻣﺜﻞ ﺑﺮﻧﺎﻣﺞ ”ﺍﻓﺘﺢ ﻳﺎ ﺳﻤﺴﻢ“‪.‬‬

‫اﻋﻼم واﻟﻌﻮﻟﻤﺔ واﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ‬

‫ﻭﺩﻋﺎ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﻪﻠﻟ ﺍﻟﺘﻄﺎﻭﻱ ﺃﺳﺘﺎﺫ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺂﺩﺍﺏ ﺍﻟﻘﺎﻫﺮﺓ ﻭﻧﺎﺋﺐ ﺭﺋﻴﺲ ﺟﺎﻣﻌﺔ‬
‫ﺍﻟﻘﺎﻫﺮﺓ ﺳﺎﺑﻘﺎﹱ ﺇﻟﻰ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﺘﻲ ﲢﻮﻝ ﺩﻭﻥ ﺍﻻﺭﺗﻘﺎﺀ ﺑﺎﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﻌﺮﺑﺎﹱ ﻋﻦ ﺃﺳﻔﻪ ﻷﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻮﺍﺟﻪ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻟﻬﺪﻡ ﺩﺍﺧﻞ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺎ ﻫﻮ‬
‫ﺃﻛﺜﺮ ﻛﺎﺭﺛﻴﺔ ﻣﻦ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺄﺗﻲ ﻣﻦ ﺍﳋﺎﺭﺝ‪ .‬ﻭﺃﺿﺎﻑ ﻗﺎﺋ ﹱ‬
‫ﻼ‪ :‬ﺇﻥ ﺣﻤﺎﻳﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲢﺘﺎﺝ‬
‫ﺇﻟﻰ ﺟﻴﺶ ﻣﻦ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﻭﺃﻥ ﺗﻘﻮﻡ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺑﺪﻭﺭﻫﺎ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪ ,‬ﻭﺃﻥ‬
‫ﺗﺴﺘﻨﻔﺮ ﻛﻞ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﳌﻮﺍﺟﻬﺔ ﺍﻟﻬﺠﻤﺔ ﻭﺍﳌﺆﺍﻣﺮﺓ ﺍﻟﺘﻲ ﺗﺘﻌﺮﺽ ﻟﻬﺎ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻣﺤﺬﺭﺍﹱ ﻣﻦ ﺍﳌﺨﺎﻃﺮ ﺍﻟﺘﻲ ﻗﺪ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺗﻐﻠﻐﻞ ﺍﻟﻌﻮﳌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺳﻌﻴﻬﺎ ﳌﺴﺦ ﻛﻴﺎﻧﺎﺕ ﺍﻟﺸﻌﻮﺏ‬
‫ﻭﻫﻮﻳﺘﻬﺎ‪ .‬ﻭﺍﺳﺘﻄﺮﺩ ﺍﻟﺘﻄﺎﻭﻱ‪ :‬ﻧﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺘﻄﻮﻳﺮ ﻓﻲ ﻣﻨﺎﻫﺞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻟﻴﺴﺖ ﻓﻲ ﺍﻟﻠﻐﺔ‬
‫ﺫﺍﺗﻬﺎ ﻷﻧﻬﺎ ﻟﻴﺲ ﻟﻐﺔ ﺟﺎﻣﺪﺓ‪ ,‬ﻓﺎﻟﻌﺠﺰ ﻭﺍﻟﺘﻌﻘﻴﺪ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺤﻮﻳﲔ‪ ,‬ﻭﻟﺬﻟﻚ ﻧﻄﺎﻟﺐ ﺑﺤﻤﺎﻳﺔ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﻭﺃﺳﺎﻟﻴﺒﻬﻢ ﺍﳉﺎﻣﺪﺓ ﺍﻟﺘﻲ ﲡﻌﻞ ﺍﻟﻨﺎﺱ ﺗﻨﺼﺮﻑ ﻋﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺧﺎﺻﺔ ﺍﻟﻄﻼﺏ‪.‬‬

‫ﻭﻋﻠﻰ ﻏﻴﺮ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﺍﻟﻜﺜﻴﺮﻭﻥ ﻳﻘﻮﻝ ﺍﻹﻋﻼﻣﻲ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﻗﺘﺎﻳﺔ‪ :‬ﺇﻥ ﺍﻹﻋﻼﻡ ﺳﺎﻫﻢ ﻓﻲ‬
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‫ﻧﻬﻀﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺮﻗﻲ ﺑﻬﺎ ﻭﺗﺨﻠﻴﺼﻬﺎ ﻣﻦ ﺍﻟﺸﻮﺍﺋﺐ ﺍﻟﺘﻲ ﻋﻠﻘﺖ ﺑﻬﺎ ﻓﻲ ﻋﺼﻮﺭ ﺍﻟﺘﺨﻠﻒ‬
‫ﻭﺍﻻﻧﺤﻄﺎﻁ ﺍﻟﺘﻲ ﻣﺮﺕ ﺑﻬﺎ‪ ,‬ﻣﺆﻛﺪﺍﹱ ﺃﻥ ﺍﻹﻋﻼﻡ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺒﺘﺪﻉ ﻟﻨﻔﺴﻪ ﻟﻐﺔ ﻋﺮﺑﻴﺔ ﻣﻴﺴﺮﺓ ﺗﺪﺧﻞ‬
‫ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻓﻲ ﻣﻨﺎﺯﻟﻬﻢ ﻭﻳﺘﺬﻭﻗﻮﻧﻬﺎ ﻭﻳﺤﺴﻮﻥ ﺑﺠﻤﺎﻟﻬﺎ‪ ,‬ﻓﻜﺎﻧﺖ ﺍﻹﺫﺍﻋﺔ ﺗﻘﺪﻡ ﺃﺟﻮﺩ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﻨﻴﺔ‬
‫ﻭﺍﻟﻐﻨﺎﺋﻴﺔ ﻭﺳﺎﺭﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﺳﻨﻮﺍﺕ ﻋﺪﻳﺪﺓ‪ ,‬ﻭﻛﺎﻧﺖ ﺍﻟﺼﺤﺎﻓﺔ ﺗﻨﺸﺮ ﻗﺼﺎﺋﺪ ﻟﻜﺒﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ‬
‫ﻓﻲ ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﻟﻰ ﻷﻫﻤﻴﺔ ﺫﻟﻚ ﻷﻥ ﻫﻨﺎﻙ ﻭﻻﺀ ﻭﺍﻧﺘﻤﺎﺀ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻠﺤﻔﺎﻅ‬
‫ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﲤﺜﻞ ﻗﻮﺍﻡ ﺛﻘﺎﻓﺘﻨﺎ ﻭﻫﻮﻳﺘﻨﺎ‪.‬‬

‫ﻭﻳﺴﺘﻄﺮﺩ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﻗﺘﺎﻳﺔ‪ :‬ﻫﺬﺍ ﻓﻲ ﺍﳌﺎﺿﻲ‪ ,‬ﺃﻣﺎ ﺍﻵﻥ ﻓﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺃﺯﻣﺔ ﺣﻘﻴﻘﻴﺔ‪,‬‬
‫ﻭﻫﺬﺍ ﻳﺒﺪﻭ ﻣﻦ ﻻﻓﺘﺎﺕ ﺍﶈﻼﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻭﺃﺳﻤﺎﺀ ﺍﳌﻨﺘﺠﻌﺎﺕ ﺍﻟﺴﻴﺎﺣﻴﺔ ﻭﻛﺄﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ”ﺗﺨﻠﻒ‬
‫ﻭﻋﻴﺐ“ ﻳﺤﺪﺙ ﻫﺬﺍ ﻓﻲ ﺑﻼﺩ ﺍﻟﻌﺮﺏ‪ ,‬ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺑﺪﺃ ﺍﻟﻌﺎﻟﻢ ﻳﻨﺘﺒﻪ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪,‬‬
‫ﻓﻼ ﺗﺼﺪﺭ ﻭﺛﻴﻘﺔ ﻓﻲ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﺍﻵﻥ ﺇﻻ ﻭﺗﻜﻮﻥ ﺇﺣﺪﻯ ﻧﺴﺨﻬﺎ ﻣﻜﺘﻮﺑﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﺪ ﺃﻥ‬
‫ﺃﺻﺒﺤﺖ ﺇﺣﺪﻯ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺮﺳﻤﻴﺔ ﻓﻲ ﻣﻨﻈﻤﺔ ﺍﻟﻴﻮﻧﺴﻜﻮ‪.‬‬

‫ﻭﻳﺆﻛﺪ ﻗﺘﺎﻳﺔ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺣﻴﺔ ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻮﺣﺪ ﺍﳌﺠﺘﻤﻊ ﻓﻜﺮﺍﹱ ﻭﺍﻧﺘﻤﺎﺀ‪ ,‬ﻭﺍﺳﺘﻬﺠﻦ‬
‫ﺗﺸﻮﻳﻪ ﺍﻹﻋﻼﻡ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺤﺪﺙ ﺑﻠﻐﺔ ﻋﺎﻣﻴﺔ ﻣﺴﻔﺔ ﺃﻭ ﻟﻐﺔ ﻣﻬﺠﻨﺔ‪.‬‬

‫ﻭﻳﺸﻴﺮ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳌﻠﻚ ﻣﻨﺼﻮﺭ – ﻭﺯﻳﺮ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﻴﻤﻨﻲ ﺍﻟﺴﺎﺑﻖ – ﺇﻟﻰ ﺃﻥ ﻟﻠﻌﻮﳌﺔ‬
‫ﺗﺄﺛﻴﺮﺍﺗﻬﺎ ﺍﻹﻳﺠﺎﺑﻴﺔ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺣﻴﺚ ﺗﺄﺛﻴﺮﻫﺎ ﻋﻠﻰ ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺮﺑﻲ ﻓﺠﻌﻠﺘﻪ ﻳﻌﻴﺪ‬
‫ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﻣﺴﻠﻤﺎﺕ ﻛﺎﻧﺖ ﺇﻟﻰ ﻭﻗﺖ ﻗﺮﻳﺐ ﻻ ﻳﻘﺘﺮﺏ ﻣﻨﻬﺎ‪ ,‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻮﳌﺔ ﺃﺛﺮﺕ ﺇﻳﺠﺎﺑﻴﺎﹱ ﻋﻠﻰ‬
‫ﺃﺩﻭﺍﺕ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﻛﺎﳌﺪﺭﺳﺔ ﻭﺍﳌﺴﺠﺪ ﻭﺍﻹﻋﻼﻡ‪ ,‬ﻛﻤﺎ ﺃﻥ ﺍﻹﻏﺮﺍﻕ ﻓﻲ ﺍﶈﻠﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻭﻝ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﻳﻮﻗﻒ ﺗﺄﺛﻴﺮ ﺍﻟﻌﻮﳌﺔ ﻭﺇﳕﺎ ﻳﺴﺎﻫﻢ ﻓﻲ ﺗﻮﻏﻠﻬﺎ ﻭﺍﻧﺘﺸﺎﺭﻫﺎ‪ ,‬ﻓﺎﳌﺴﺠﺪ ﺭﻏﻢ ﺃﻧﻪ ﻣﻨﺎﻫﺾ‬
‫ﻟﻠﻌﻮﳌﺔ ﺇﻻ ﺃﻧﻪ ﺗﺄﺛﺮ ﺑﺄﺩﻭﺍﺗﻬﺎ ﺑﺸﻜﻞ ﺟﻴﺪ‪.‬‬

‫ﻭﻋﻦ ﺳﻠﺒﻴﺎﺕ ﺍﻟﻌﻮﳌﺔ ﻳﺸﻴﺮ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﳌﻠﻚ ﺇﻟﻰ ﺗﺄﺛﻴﺮﻫﺎ ﻋﻠﻰ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻠﻐﺔ‪ ,‬ﻓﺎﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺗﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺘﻲ ﺃﺻﺒﺢ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻬﺎ‬
‫ﻣﺘﺪﻧﻴﺎﹱ‪ ,‬ﻣﻮﺿﺤﺎﹱ ﺃﻥ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺘﻄﻠﺐ ﻭﺟﻮﺩ ﺗﻮﺍﺯﻥ ﻳﻜﺴﺒﻨﺎ ﺃﺟﻤﻞ ﻣﺎ ﻋﻨﺪﻫﻢ‬
‫ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻧﻨﺎ ﺷﺮﻛﺎﺀ ﻓﻲ ﺍﻟﻌﻮﳌﺔ‪ ,‬ﻭﻫﺬﺍ ﻳﺮﻓﻊ ﻣﻦ ﻭﺗﻴﺮﺓ ﺍﻟﺜﻘﺔ ﻓﻲ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻮﺍﻋﺪ‬
‫ﻭﻳﺠﻌﻠﻪ ﻳﻌﺘﺰ ﺑﻠﻐﺘﻪ ﺍﻟﻌﺮﺑﻴﺔ? ﻛﻤﺎ ﺃﻥ ﲤﺴﻜﻨﺎ ﺑﻠﻐﺘﻨﺎ ﻻ ﻳﻌﻨﻲ ﺃﻧﻨﺎ ﺿﺪ ﺍﻟﻌﻮﳌﺔ ﻭﻋﺪﻡ ﺍﻹﻳﻐﺎﻝ ﻓﻲ‬
‫ﺃﻣﺠﺎﺩ ﺍﳌﺎﺿﻲ ﻭﻋﺪﻡ ﺍﻟﺘﻬﺎﻓﺖ ﻓﻲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻧﺤﻮ ﺍﻵﺧﺮ ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻋﻘﺪ ﺍﻟﻨﻘﺺ ﺑﺎﲡﺎﻩ‬
‫ﺍﻵﺧﺮ‪ ,‬ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ ﺍﻟﺬﻱ ﻳﺘﻘﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻘﻦ )‪ (8‬ﻟﻐﺎﺕ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‪.‬‬

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 ‫ﺃﻣﺎ ﺍﻟﺪﻛﺘﻮﺭ ﻭﺍﻟﻨﺎﻗﺪ ﺍﻷﺩﺑﻲ ﺃﺣﻤﺪ ﺩﺭﻭﻳﺶ ﻭﻛﻴﻞ ﻛﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺑﺠﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ ﺳﺎﺑﻘﺎﹱ‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻌﻮﳌﺔ ﺗﺮﻳﺪ ﻗﻮﻟﺒﺔ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺮﺑﻲ ﻭﻣﺤﻮ ﺍﳋﺼﺎﺋﺺ ﺍﳌﻤﻴﺰﺓ ﻟﻪ ﻓﻌﻨﺪﻣﺎ ﻧﺘﺤﺪﺙ ﺑﻠﻐﺘﻨﺎ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻓﺈﻧﻨﺎ ﻧﻜﻮﻥ ﺃﻣﺎﻡ ﺃﻣﺮﻳﻜﺎ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﻭﺿﻊ ﺍﻟﻌﻮﺍﺋﻖ ﺃﻣﺎﻡ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻌﺎﻟﻢ‪,‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻧﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺘﺮﺍﺙ ﻧﺘﻬﻢ ﺑﺎﻟﺘﺨﻠﻒ‪ ,‬ﻭﻋﻨﺪﻣﺎ ﻧﺮﺗﺪﻱ ﺍﻷﺯﻳﺎﺀ ﺍﻟﺘﻲ ﲤﻴﺰﻧﺎ ﻧﺘﻬﻢ ﺑﺎﻟﺘﻌﺼﺐ‬
‫ﻭﺍﻟﺘﻄﺮﻑ‪ ,‬ﻓﻬﻞ ﺗﺮﻳﺪ ﺍﻟﻌﻮﳌﺔ ﻏﻴﺮ ﻣﺤﻮﻧﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﻭﲤﺰﻳﻘﻨﺎ ﺇﻟﻰ ﺷﻈﺎﻳﺎ ﻭﺃﻥ ﺗﺰﻳﻞ ﺧﺼﺎﺋﺼﻨﺎ‬
‫ﻭﻓﻲ ﻣﻘﺪﻣﺘﻬﺎ ﻟﻐﺘﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﺣﺘﻰ ﺗﻜﻮﻥ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺳﻬﻠﺔ ﺍﻻﺑﺘﻼﻉ‪ .‬ﻭﻳﻀﻴﻒ‪ :‬ﻟﻘﺪ ﺑﺪﺃﺕ‬
‫ﺍﳌﺆﺍﻣﺮﺓ ﺿﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻨﺬ ﺑﺪﺍﻳﺎﺕ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﺣﻴﻨﻤﺎ ﺣﻮﻝ ﻋﻤﺎﻝ ﺃﺗﺎﺗﻮﺭﻙ ﺍﳊﺮﻑ‬
‫ﺍﻟﻌﺮﺑﻲ ﺇﻟﻰ ﺣﺮﻑ ﻻﺗﻴﻨﻲ ﻭﺗﺒﻌﻪ ﻓﻲ ﺫﻟﻚ ﺩﻭﻝ ﻗﺎﺭﺓ ﺁﺳﻴﺎ ﻭﺃﻓﺮﻳﻘﻴﺎ ﺣﺘﻰ ﺃﻥ ﻫﻨﺎﻙ ‪ 50‬ﻟﻐﺔ ﻛﺎﻧﺖ‬
‫ﺗﻜﺘﺐ ﺑﺎﳊﺮﻑ ﺍﻟﻌﺮﺑﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺴﺘﺨﺪﻡ ﻓﻲ ﺍﻟﺪﻳﻜﻮﺭ ﺍﻷﻭﺭﻭﺑﻲ‪ ,‬ﻭﺍﻵﻥ ﻻ ﺗﻮﺟﺪ ﻟﻐﺔ ﻭﺍﺣﺪﺓ ﻓﻲ‬
‫ﺍﻟﻌﺎﻟﻢ ﺗﻜﺘﺐ ﺑﺎﳊﺮﻑ ﺍﻟﻌﺮﺑﻲ‪.‬‬

‫اﻟﻄﻔﻞ وﺷﺒﻜﺔ اﻧﺘﺮﻧﺖ‬

‫ﻭﻧﻨﺘﻘﻞ ﺇﻟﻰ ﻣﺤﻮﺭ ﺟﺪﻳﺪ ﻟﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺇﻳﺠﺎﺑﻴﺎﺗﻪ ﻭﺳﻠﺒﻴﺎﺗﻪ ﻋﻠﻰ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ ﻟﺪﻯ ﺍﻟﻄﻔﻞ‪,‬‬
‫ﻭﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ‪ :‬ﻛﻴﻒ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﺍﻷﻃﻔﺎﻝ‪ :‬ﻭﻫﻞ ﻣﻦ ﻓﻮﺍﺋﺪ ﻟﻐﻮﻳﺔ ﻭﺛﻘﺎﻓﻴﺔ ﻟﻸﻃﻔﺎﻝ?‪ ,‬ﻭﻣﺎ‬
‫ﺗﺄﺛﻴﺮﺍﺗﻬﺎ ﺍﻟﺴﻠﺒﻴﺔ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﻋﻨﺪ ﺍﻟﻄﻔﻞ?‬

‫ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻤﺮﻱ – ﺍﻷﺩﻳﺐ ﻭﺍﳌﻔﻜﺮ ‪ :-‬ﺍﺧﺘﻠﻔﺖ ﺛﻘﺎﻓﺔ ﺍﻟﻄﻔﻞ ﺍﻟﻴﻮﻡ ﻭﻟﻐﺘﻪ‬
‫ﻋﻦ ﻃﻔﻞ ﺍﻷﻣﺲ‪ ,‬ﺳﺎﺑﻘﺎﹱ ﻛﺎﻥ ﻟﺪﻯ ﺍﻟﻄﻔﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺪﺭﺍﺳﻲ‪ ,‬ﻭﺍﻟﻘﺼﺔ ﺍﳌﻘﺮﻭﺀﺓ‪ ,‬ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻬﻨﺎﻙ‬
‫ﺍﻹﻧﺘﺮﻧﺖ ﻭﺍﻟﻜﺘﺎﺏ ﺍﻹﻟﻜﺘﺮﻭﻧﻲ ﺍﳌﺴﺠﻞ ﻋﻠﻰ ﻗﺮﺹ ﻣﺪﻣﺞ )‪ (CD-ROM‬ﳝﻜﻦ ﻗﺮﺍﺀﺗﻪ ﺑﺎﺳﺘﺨﺪﺍﻡ‬
‫ﺍﳊﺎﺳﻮﺏ ﺃﻭ ﻣﺨﺰﻧﺎﹱ ﻋﻠﻰ ﺭﻗﺎﻗﺔ ﺫﺍﻛﺮﺓ )‪ (MEMORY CARD‬ﻭﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﻳﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺣﺎﺳﺔ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻛﺘﺴﺎﺏ ﺍﳌﻌﻠﻮﻣﺔ ﺃﻭ ﺍﻟﻠﻐﺔ ﺃﺻﺒﺢ ﻳﺴﺘﺨﺪﻡ ﺣﺎﺳﺘﻲ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻋﻨﺪ ﺗﺼﻔﺤﻪ‬
‫ﻟﻠﻜﺘﺎﺏ ﺍﻹﻟﻜﺘﺮﻭﻧﻲ ﺃﻭ ﻟﺸﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ ﻭﺍﻟﺘﻲ ﲢﺘﻮﻱ ﻋﻠﻰ ﻧﺼﻮﺹ ﻭﺻﻮﺕ ﻭﺭﺳﻮﻡ ﻭﻏﻴﺮﻫﺎ‪,‬‬
‫ﻭﺑﺈﻣﻜﺎﻥ ﺍﻟﻄﻔﻞ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﻭﺍﻛﺘﺴﺎﺏ ﻣﻬﺎﺭﺍﺕ ﻭﻗﻴﻢ ﻭﻟﻐﺎﺕ ﺟﺪﻳﺪﺓ‪.‬‬

‫ﻭﻏﺎﻟﺒﺎﹱ ﻣﺎ ﻳﺴﺘﺨﺪﻡ ﺍﻹﻧﺘﺮﻧﺖ ﻓﺌﺔ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﺗﺘﺮﺍﻭﺡ ﺃﻋﻤﺎﺭﻫﻢ ﺑﲔ )‪ 9-5‬ﺳﻨﻮﺍﺕ( ﻭﻫﺆﻻﺀ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﺨﺪﺍﻣﻬﻢ ﻟﻠﺸﺒﻜﺔ ﺑﺈﺷﺮﺍﻑ ﻣﺒﺎﺷﺮ ﻣﻦ ﺍﻷﻫﻞ‪ ,‬ﺣﻴﺚ ﻳﺘﻢ ﺗﻮﺟﻴﻬﻬﻢ ﺇﻟﻰ ﻣﻮﺍﻗﻊ‬
‫ﺗﻌﻠﻴﻤﻴﺔ ﻭﻣﻮﺍﻗﻊ ﺗﺴﻠﻴﺔ ﻫﺎﺩﻓﺔ‪ ,‬ﻭﲢﺪﻳﺪ ﺃﻭﻗﺎﺕ ﻣﻨﺎﺳﺒﺔ ﻟﻬﻢ ﻟﺪﺧﻮﻝ ﺍﻟﺸﺒﻜﺔ‪.‬‬

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 ‫ﻓﻮاﺋﺪ اﻧﺘﺮﻧﺖ ﻟﻠﻄﻔﻞ‬
‫ﻳﻌﺘﺒﺮ ﺍﻹﻧﺘﺮﻧﺖ ﻣﻮﺳﻮﻋﺔ ﻋﻠﻤﻴﺔ ﻏﻨﻴﺔ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﻭﻭﺳﻴﻠﺔ ﺍﺗﺼﺎﻝ ﻭﺗﻔﺎﻋﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺍﻷﻃﻔﺎﻝ‬
‫ﻭﺍﳌﺮﺍﻫﻘﻮﻥ‪ ,‬ﻓﻘﺪ ﺑﺎﺕ ﺍﻷﻃﻔﺎﻝ ﻳﺴﺘﺨﺪﻣﻮﻥ ﺍﳊﺎﺳﻮﺏ ﻭﺍﻹﻧﺘﺮﻧﺖ ﺑﺼﻮﺭﺓ ﻣﺘﺰﺍﻳﺪﺓ ﻓﻲ ﺍﳌﺪﺭﺳﺔ‬
‫ﻭﺍﻟﺒﻴﺖ ﻭﻓﻲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﺪﺭﺳﻴﺔ ﻏﻴﺮ ﺍﻟﺼﻔﻴﺔ‪ .‬ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﻣﺎ ﻳﻘﺪﻣﻪ ﺍﻹﻧﺘﺮﻧﺖ ﻟﻸﻃﻔﺎﻝ‬
‫ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫‪ -‬ﻳﺴﺎﻋﺪ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﻓﻬﻢ ﻭﺍﺳﺘﻴﻌﺎﺏ ﻣﻌﺎﻧﻲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﺗﺴﺘﺨﺪﻡ ﺧﻼﻝ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﺃﻭ‬
‫ﻼ ﺩﺭﻭﺱ ﺍﻟﻠﻐﺔ ﺣﻴﺚ ﺗﺮﺩ ﺃﻟﻔﺎﻅ ﺗﺘﻀﻤﻦ ﻛﺜﻴﺮﺍﹱ ﻣﻦ ﻣﻬﺎﺭﺍﺕ ﺍﻻﺗﺼﺎﻝ ﺍﻟﻠﻐﻮﻱ‬
‫ﻓﻲ ﺍﳌﺪﺭﺳﺔ‪ ,‬ﻓﻤﺜ ﹱ‬
‫ﻣﺜﻞ‪ :‬ﺍﻟﺘﺨﺎﻃﺐ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻟﺘﻲ ﳝﻜﻦ ﺗﻮﻇﻴﻒ ﺍﻹﻧﺘﺮﻧﺖ ﻓﻲ ﺗﻴﺴﻴﺮ ﻭﺗﻌﻠﻢ ﻓﻬﻤﻬﺎ‪.‬‬

‫‪ -‬ﺩﺭﻭﺱ ﺍﳉﻐﺮﺍﻓﻴﺎ ﻭﻣﺎ ﻳﺮﺩ ﻓﻴﻬﺎ ﻣﻦ ﻣﺼﻄﻠﺤﺎﺕ ﻣﺜﻞ ﺍﳉﺒﻞ‪ ,‬ﺍﻟﻬﻀﺒﺔ‪ ,‬ﺍﻟﺴﻬﻞ‪ ,‬ﺍﻟﻄﻘﺲ‪,‬‬
‫ﺍﳌﻨﺎﺥ‪ ,‬ﻭﺩﺭﻭﺱ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﺣﻴﺚ ﺗﺘﻀﻤﻦ ﻛﺜﻴﺮﺍﹱ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﻣﺜﻞ ﺍﳌﻜﻌﺐ‪ ,‬ﺍﳌﻨﺸﻮﺭ‪ ,‬ﺍﳌﺜﻠﺚ‪,‬‬
‫ﻓﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻄﻔﻞ ﻟﻺﻧﺘﺮﻧﺖ ﻳﺠﻨﺒﻪ ﺗﺮﺩﻳﺪ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻜﻠﻤﺎﺕ ﻭﻛﺘﺎﺑﺘﻬﺎ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﻣﻌﺎﻧﻴﻬﺎ‪,‬‬
‫ﻛﻤﺎ ﺗﺴﺎﻫﻢ ﺍﻟﺸﺒﻜﺔ ﻓﻲ ﺗﻨﻤﻴﺔ ﺛﺮﻭﺓ ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳉﺪﻳﺪﺓ‪.‬‬

‫‪ -‬ﺗﻮﻇﻴﻒ ﺇﻣﻜﺎﻧﺎﺕ ﺍﳊﺎﺳﻮﺏ ﻭﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ ﺍﻹﻧﺘﺮﻧﺖ ﻳﻌﻤﻞ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﻣﻬﺎﺭﺍﺕ ﺍﻟﺘﻔﻜﻴﺮ‬
‫ﻭﲢﺴﲔ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﻄﻔﻞ ﻣﻦ ﺣﻴﺚ‪:‬‬
‫ﺍﻛﺘﺴﺎﺏ ﻣﻬﺎﺭﺓ ﺍﻟﺘﻌﻠﻢ ﺍﻟﺬﺍﺗﻲ‪ ,‬ﻭﺗﻨﻤﻴﺔ ﻣﻬﺎﺭﺍﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‪.‬‬ ‫•‬
‫ﺗﺪﺭﻳﺐ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﺳﺮﻋﺔ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺻﻌﻮﺑﺎﺕ ﺍﻟﺘﺤﺼﻴﻞ ﺍﻟﺪﺭﺍﺳﻲ ﻭﺍﻟﺘﺄﺧﺮ‬ ‫•‬
‫ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ‪.‬‬
‫ﻓﻌﺎﻟﻴﺔ ﺍﻷﻟﻌﺎﺏ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﻓﻲ ﲢﺼﻴﻞ ﺍﻷﻃﻔﺎﻝ ﺍﻟﻌﺎﺩﻳﲔ ﻭﺍﳌﻮﻫﻮﺑﲔ ﳌﻔﺎﻫﻴﻢ ﻭﻟﻐﺎﺕ‬ ‫•‬
‫ﺟﺪﻳﺪﺓ‪.‬‬
‫ﺗﺴﺎﻫﻢ ﺍﻹﻧﺘﺮﻧﺖ ﻓﻲ ﺍﺳﺘﺜﻤﺎﺭ ﺍﻟﻄﻔﻞ ﳊﻮﺍﺳﻪ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳﺘﺎﺡ ﻟﻪ ﻓﻲ ﺍﻟﺒﻴﺖ‬ ‫•‬
‫ﺃﻭ ﺍﳌﺪﺭﺳﺔ‪.‬‬
‫ﺗﻌﻤﻞ ﻋﻠﻰ ﺇﺷﺒﺎﻉ ﻭﺗﻨﻤﻴﺔ ﻣﻴﻮﻝ ﺍﻷﻃﻔﺎﻝ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ ﻭﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺑﻬﻢ ﺍﳌﻬﺎﺭﺍﺕ‬ ‫•‬
‫ﺍﳊﻴﺎﺗﻴﺔ‪.‬‬
‫ﺗﺜﻴﺮ ﺍﻫﺘﻤﺎﻡ ﺍﻷﻃﻔﺎﻝ ﻭﲢﺜﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ‪ ,‬ﻭﺗﺒﻌﺪﻫﻢ ﻋﻦ ﺍﳌﻠﻞ ﻭﺍﻟﺸﻐﺐ ﻭﺍﻟﺜﺮﺛﺮﺓ‪.‬‬ ‫•‬
‫ﺇﻥ ﺩﺧﻮﻝ ﺍﻟﻄﻔﻞ ﻟﻐﺮﻑ ﺍﻟﺪﺭﺩﺷﺔ – ﲢﺖ ﺇﺷﺮﺍﻑ ﺍﻷﻫﻞ – ﻭﺇﺟﺮﺍﺀ ﺍﳊﻮﺍﺭ ﻭﺍﳊﺪﻳﺚ ﻣﻊ‬
‫ﺃﻗﺮﺍﻧﻪ ﻭﺗﻔﺎﻋﻠﻪ ﻣﻌﻬﻢ ﻭﻣﻨﺎﻗﺸﺎﺗﻪ ﺍﳌﺴﺘﻤﺮﺓ ﻣﻦ ﺷﺄﻧﻪ ﺯﻳﺎﺩﺓ ﺍﶈﺼﻮﻝ ﺍﻟﻠﻐﻮﻱ ﻟﺪﻳﻪ ﻭﺍﺗﺴﺎﻉ ﺩﺍﺋﺮﺓ‬
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 ‫ﻣﻌﻠﻮﻣﺎﺗﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﻳﺴﺘﻄﻴﻊ ﺍﻟﻄﻔﻞ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﺩﺭﺍﺳﻴﺔ ﻓﻲ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻻﺑﺘﺪﺍﺋﻴﺔ‪ ,‬ﺍﺳﺘﻴﻌﺎﺏ ﺍﳉﻤﻞ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﺮﻛﺒﺔ ﺍﻟﻄﻮﻳﻠﺔ‪ ,‬ﻭﻳﺘﻀﺢ ﳕﻮ ﺍﻟﻠﻐﺔ ﻋﻨﺪ ﺍﻟﻄﻔﻞ ﻓﻲ ﺇﺩﺭﺍﻛﻪ‬
‫ﻟﻠﻤﻌﺎﻧﻲ ﺍﳌﺠﺮﺩﺓ ﻣﺜﻞ‪ :‬ﺍﻹﳝﺎﻥ‪ ,‬ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ,‬ﺍﻟﻜﺮﻡ ﻭﺍﻟﺸﻬﺎﻣﺔ‪ ,‬ﺍﻟﻮﻓﺎﺀ ﻭﺍﳋﻴﺎﻧﺔ‪ .‬ﻛﻤﺎ ﺃﻥ‬
‫ﺍﳊﻮﺍﺭﺍﺕ ﻋﺒﺮ ﺍﻹﻧﺘﺮﻧﺖ ﺗﺴﺎﻋﺪ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﻃﻼﻗﺔ ﺍﻟﺘﻌﺒﻴﺮ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺑﻄﺮﻳﻘﺔ ﺻﺤﻴﺤﺔ‪.‬‬
‫ﻭﺗﺴﺎﻋﺪ ﺍﻟﺸﺒﻜﺔ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻣﻌﺎﻧﻲ ﺍﻷﺭﻗﺎﻡ ﻭﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳊﺴﺎﺑﻴﺔ ﻭﻋﻤﻠﻴﺎﺕ ﺍﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺸﺮﺍﺀ ﻭﻣﺪﻟﻮﻝ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺍﳊﻴﺎﺗﻴﺔ‪ ,‬ﺣﻴﺚ ﺗﺘﻴﺢ ﻟﻠﻄﻔﻞ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﻳﺘﻌﻠﻢ ﻣﻨﻬﺎ‬
‫ﻣﺪﻟﻮﻻﺕ ﺍﻷﻟﻔﺎﻅ ﻣﺜﻞ ﺍﻟﻘﺼﺺ ﺍﳌﺼﻮﺭﺓ‪ ,‬ﻭﺍﻷﻓﻼﻡ ﺍﻟﺜﺎﺑﺘﺔ ﻭﺍﳌﺘﺤﺮﻛﺔ‪ ,‬ﻭﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﳌﺼﻮﺭﺓ ﻭﻏﻴﺮﻫﺎ‬
‫ﻣﻦ ﺍﻟﻮﺳﺎﺋﻂ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ .‬ﻭﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻔﻌﺎﻟﺔ ﺍﻟﺘﻲ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﻟﻠﻐﺔ ﻋﻨﺪ ﺍﻟﻄﻔﻞ‬
‫ﻭﺇﺩﺭﺍﻙ ﻣﻌﺎﻧﻲ ﺍﻟﻜﻠﻤﺎﺕ‪ ,‬ﺇﻋﺎﺩﺓ ﺳﺮﺩ ﺍﻟﻄﻔﻞ ﻟﻠﻘﺼﺺ ﻭﺍﳋﺒﺮﺍﺕ ﺍﻟﺘﻲ ﺣﺼﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻹﻧﺘﺮﻧﺖ‪.‬‬

‫ﻣﻀﺎر وﺳﻠﺒﻴﺎت اﻧﺘﺮﻧﺖ ﻟﻠﻄﻔﻞ‬

‫ﻭﻳﺸﻴﺮ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﻤﺮﻱ ﺇﻟﻰ ﺍﻟﺘﺄﺛﻴﺮﺍﺕ ﺍﻟﺴﻠﺒﻴﺔ ﻟﺸﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ ﻋﻠﻰ ﺍﻷﻃﻔﺎﻝ ﺧﺎﺻﺔ ﺍﻟﻠﻐﺔ‬
‫ﺍﻷﻡ ﻧﻮﺟﺰ ﺑﻌﻀﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫‪ -‬ﺍﻛﺘﺴﺎﺏ ﺍﻟﻄﻔﻞ ﻷﻟﻔﺎﻅ ﻟﻐﻮﻳﺔ ﻭﻣﺼﻄﻠﺤﺎﺕ ﺳﻮﻗﻴﺔ ﻻ ﺗﻌﺒﺮ ﺇﻻ ﻋﻦ ﻣﻀﺎﻣﲔ ﻟﻔﺌﺔ ﻣﻦ‬
‫ﺍﳌﺮﺍﻫﻘﲔ ﺍﻟﺬﻱ ﻳﻔﺘﻘﺪﻭﻥ ﺇﻟﻰ ﺍﻟﻬﻮﻳﺔ ﻭﺍﻻﻧﺘﻤﺎﺀ ﻭﻳﻀﺮﺑﻮﻥ ﺑﺎﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﻋﺮﺽ ﺍﳊﺎﺋﻂ‬
‫ﻣﺜﻞ ﺍﻟﺘﻌﺒﻴﺮﺍﺕ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﺴﻮﻗﻴﺔ‪) ,‬ﻛﺒﺮ ﺍﳉﻤﺠﻤﺔ‪ ,‬ﺍﺣﻠﻘﻠﻮ‪ ,‬ﻧﻔﻀﻠﻮﺍ‪ ,‬ﺍﻧﻄﺮﻭﺍ‪...‬ﺇﻟﺦ( ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻳﺸﻜﻞ ﺧﻄﺮﺍﹱ ﺟﺴﻴﻤﺎﹱ ﻋﻠﻰ ﻟﻐﺔ ﺍﻟﻄﻔﻞ ﺍﻷﻡ ﻭﻫﻲ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪ -‬ﺧﻄﺮ ﻣﺠﻤﻮﻋﺎﺕ ﺍﻟﺪﺭﺩﺷﺔ‪ :‬ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻨﺎ ﻗﺪ ﺃﺷﺮﻧﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺍﻟﺪﺭﺩﺷﺔ‬
‫ﻟﻠﻄﻔﻞ‪ ,‬ﺣﻴﺚ ﻳﺘﻌﻠﻢ ﺃﺳﺲ ﺍﳊﻮﺍﺭ ﻭﻳﺘﺪﺭﺏ ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﺍﳉﻤﻞ ﺍﻟﻘﺼﻴﺮﺓ ﻭﻳﻜﺘﺴﺐ ﺗﻌﺒﻴﺮﺍﺕ‬
‫ﻟﻐﻮﻳﺔ‪ ,‬ﺇﻻ ﺃﻧﻬﺎ ﻟﻬﺎ ﻣﺨﺎﻃﺮﻫﺎ‪ ,‬ﺇﺫﺍ ﻣﺎ ﺗﺮﻛﻨﺎ ﺍﻟﻄﻔﻞ ﻭﺣﺎﻟﻪ ﻣﻊ ﻏﺮﻓﺔ ﺍﻟﺪﺭﺩﺷﺔ‪ ,‬ﻓﻘﺪ ﻳﺸﺘﺮﻙ‬
‫ﻣﻊ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﺑﻨﻘﺎﺷﺎﺕ ﺗﺘﺴﺒﺐ ﻓﻲ ﺗﻐﻴﻴﺮ ﺳﻠﻮﻛﻴﺎﺗﻪ ﻭﺗﺪﻓﻌﻪ ﺇﻟﻰ ﺍﻟﻘﻴﺎﻡ ﺃﻭ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻲ‬
‫ﺃﻋﻤﺎﻝ ﻏﻴﺮ ﻣﺴﺆﻭﻟﺔ‪.‬‬

‫‪ -‬ﺍﺳﺘﻼﻡ ﺭﺳﺎﺋﻞ ﺍﻟﺒﺮﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﻧﻲ ﺍﻟﺘﻲ ﻟﻢ ﻳﺘﻢ ﻃﻠﺒﻬﺎ ﻭﺍﳌﺴﻤﺎﺓ )‪ (SPAM‬ﻭﻫﻲ ﻋﺎﺩﺓ ﲢﻮﻱ‬
‫ﺇﻋﻼﻧﺎﺕ ﻋﻦ ﻣﻮﺍﻗﻊ ﺇﺑﺎﺣﻴﺔ ﺃﻭ ﻣﻮﺍﻗﻊ ﲡﺎﺭﺓ ﺇﻟﻜﺘﺮﻭﻧﻴﺔ ﻭﻗﻤﺎﺭ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﳌﻮﺍﻗﻊ ﺍﻟﺘﻲ‬
‫ﺗﺸﻜﻞ ﺧﻄﻮﺭﺓ ﻋﻠﻰ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻛﺘﺴﺎﺑﻬﻢ ﻷﻟﻔﺎﻅ ﻭﻣﻌﻠﻮﻣﺎﺕ ﺧﻄﻴﺮﺓ‪.‬‬

‫‪ -‬ﺇﺩﻣﺎﻥ ﺍﻟﻄﻔﻞ ﻟﻺﻧﺘﺮﻧﺖ ﻳﺴﺒﺐ ﻟﻪ ﺣﺎﻻﺕ ﻣﻦ ﺍﻻﻧﻌﺰﺍﻝ ﻭﺍﻻﻧﻐﻼﻕ ﻭﺯﻳﺎﺩﺓ ﺍﳌﺸﺎﻛﻞ ﺍﻟﻨﻔﺴﻴﺔ‪.‬‬
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 ‫ﺧﺎﺗﻤﺔ‬
‫ﺇﻥ ﻣﻦ ﻳﺤﺎﻭﻝ ﺭﺻﺪ ﺩﻭﺭ ﺑﻌﺾ ﺍﻟﺒﺮﺍﻣﺞ ﺍﻟﺘﻲ ﺗﺒﺜﻬﺎ ﺑﻌﺾ ﺍﻹﺫﺍﻋﺎﺕ ﻭﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ‬
‫ﺗﻠﺒﻴﺔ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﻷﻃﻔﺎﻝ ﻳﺠﺪ ﺃﻥ ﺍﻟﻠﻬﺠﺔ ﺍﻟﻌﺎﻣﻴﺔ ﻫﻲ ﺍﻟﻐﺎﻟﺒﺔ ﻋﻠﻰ ﺍﻟﺒﺮﺍﻣﺞ ﺍﳌﻮﺟﻬﺔ ﻟﻠﻄﻔﻞ‪ ,‬ﻳﻠﻴﻬﺎ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﻟﻬﺠﺔ ﲡﻤﻊ ﺑﲔ ﺍﻟﻔﺼﻴﺤﺔ ﻭﺍﻟﻌﺎﻣﻴﺔ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﺑﺮﺍﻣﺞ ﺍﻷﻃﻔﺎﻝ ﻻ ﺗﺴﻬﻢ‬
‫ﺑﺪﻭﺭﻫﺎ ﺍﳌﻔﺮﻭﺽ ﻓﻲ ﺍﻻﺭﺗﻘﺎﺀ ﺑﺎﳌﺴﺘﻮﻯ ﺍﻟﻠﻐﻮﻱ ﻟﻸﻃﻔﺎﻝ‪ .‬ﻓﻮﺿﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺷﺎﺷﺎﺕ‬
‫ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻏﻴﺮ ﻣﺮﻳﺢ ﻭﻻ ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﻷﻣﻞ ﺇﻻ ﻣﺎ ﻧﺪﺭ ﺣﻴﺚ ﳒﺪ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ‬
‫ﻣﺤﺎﻭﻻﺕ ﺟﻴﺪﺓ ﻟﻜﻨﻬﺎ ﺗﺘﺴﻢ ﺑﺎﻟﻈﺮﻓﻴﺔ ﻭﺗﻔﺘﻘﺪ ﻋﺎﻣﻞ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﺒﺮﺍﻣﺞ ﺍﻟﺘﻲ ﺳﺎﻫﻤﺖ‬
‫ﻓﻲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻜﺜﻴﺮ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﺍﻟﻌﺮﺑﻴﲔ ﺑﺮﻧﺎﻣﺞ )ﺍﻓﺘﺢ ﻳﺎ ﺳﻤﺴﻢ‪ ,‬ﻣﺪﻳﻨﺔ ﺍﻟﻘﻮﺍﻋﺪ‪,‬‬
‫ﻟﻐﺘﻨﺎ ﺍﳉﻤﻴﻠﺔ‪ ,‬ﻛﻠﻤﺎﺕ ﻭﺩﻻﻻﺕ‪ ,‬ﻭﻓﺮﺳﺎﻥ ﺍﻟﺸﻌﺮ(‪.‬‬

‫ﻭﺗﺘﻌﺮﺽ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺍﻟﺘﻠﻴﻔﺰﻳﻮﻥ ﻳﻮﻣﻴﺎﹱ ﳌﻮﺟﺎﺕ ﻣﻦ ﺍﻟﺘﺸﻮﻳﻪ ﻭﺍﻟﺘﺤﺮﻳﻒ‪ ,‬ﻭﺗﺨﺘﺮﻕ ﺑﺮﺍﻣﺠﻪ‬
‫ﻭﺃﻓﻼﻣﻪ ﺣﺮﻣﺔ ﺍﻟﻠﻐﺔ ﺍﳋﺎﺻﺔ ﺍﻟﺘﻲ ﻳﻜﻮﻧﻬﺎ ﻛﻞ ﺇﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﻭﺗﺘﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺧﻼﻝ ﻋﺎﺋﻠﺘﻪ ﻭﺑﻴﺌﺘﻪ‬
‫ﻭﻭﻃﻨﻪ‪ .‬ﻭﻧﺤﻦ ﻻ ﻧﻄﻠﺐ ﻣﻦ ﺭﺟﻞ ﺍﻹﻋﻼﻡ ﺃﻥ ﻳﺘﺤﺪﺙ ﺇﻟﻰ ﺍﳉﻤﻬﻮﺭ ﺑﻠﻐﺔ ﺳﻴﺒﻮﻳﻪ‪ ,‬ﻭﺇﳕﺎ ﺃﻗﺼﻰ ﻣﺎ‬
‫ﻳﻄﻠﺐ ﻣﻨﻪ ﻫﻮ ﺍﺣﺘﺮﺍﻡ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻌﺎﻳﻴﺮ ﺍﳌﻨﻈﻤﺔ ﻟﻬﺎ‪ ,‬ﳑﺎ ﻳﻀﻔﻲ ﻋﻠﻰ ﺃﺳﻠﻮﺑﻪ ﻣﺴﺤﺔ‬
‫ﻣﻦ ﺍﻷﻧﺎﻗﺔ ﻭﺍﳉﻤﺎﻟﻴﺔ‪ ,‬ﻭﻳﻨﺄﻯ ﺑﻪ ﻋﻦ ﺍﻹﺳﻔﺎﻑ ﻭﺍﻟﺮﺩﺍﺀﺓ ﻭﺍﻟﻘﺼﻮﺭ‪ .‬ﺇﻥ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻭﺍﻹﻧﺘﺮﻧﺖ‬
‫ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺃﻥ ﺗﺴﻬﻢ ﻓﻲ ﺧﺪﻣﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻛﺘﺴﺎﺑﻬﺎ ﻭﺗﺼﺤﻴﺤﻬﺎ ﻭﺍﻻﺭﺗﻘﺎﺀ ﺑﻬﺎ ﺇﺫﺍ ﺣﺴﻨﺖ ﺍﻟﻨﻮﺍﻳﺎ‬
‫ﻭﲢﻘﻖ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻨﺴﻴﻖ ﻣﺎ ﺑﲔ ﺍﻹﻋﻼﻣﻴﲔ ﻭﺍﳌﺮﺑﲔ‪ ,‬ﻭﻟﺬﻟﻚ ﺳﺘﻈﻞ ﻣﺴﺄﻟﺔ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻟﺪﻯ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﻃﻔﻮﻟﺘﻪ ﺍﻟﺸﻐﻞ ﺍﻟﺸﺎﻏﻞ ﻟﺪﻯ ﺍﳌﺮﺑﲔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ‪.‬‬

‫ﻭﻋﻠﻰ ﺻﻠﺔ ﺑﺎﳌﻮﺿﻮﻉ ﻧﻔﺴﻪ ﻧﻮﺍﺻﻞ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺻﻔﺤﺎﺕ ﺍﻟﻌﺪﺩ ﺍﻟﻘﺎﺩﻡ ﺣﻮﻝ ﻣﺎ ﻳﻘﺪﻡ ﻟﻸﻃﻔﺎﻝ‬
‫ﻣﻦ ﺃﺩﺏ ﻭﺛﻘﺎﻓﺔ ﻭﺑﺄﻱ ﺃﺳﻠﻮﺏ ﻭﺃﻱ ﻟﻐﺔ?‬

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 ‫اﻟﺘﺮﺑﻴﺔ‬

‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻣﻌﻠﻤﻴﻬﺎ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﻬﺎﺷﻤﻲ‬
‫ﺩ‪ .‬ﻓﺎﺋﺰﺓ ﻣﺤﻤﺪ ﻓﺨﺮﻱ‬

‫ﺗﻮﻗﻌﺎﺕ ﻣﺮﺑﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‬

‫)ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺇﺩﺍﺭﺓ ﺍﻟﺼﻒ ﺍﻟﺘﻌﻠﻴﻤﻲ‬
‫ﺩ‪ .‬ﻧﺎﺩﻳﺔ ﺑﻮﺿﻴﺎﻑ ‪ -‬ﻓﺎﻃﻤﺔ ﻣﺨﻠﻮﻓﻲ‬

‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺍﻷﻧﻈﻤﺔ ﺍﳊﺪﻳﺜﺔ‬

‫ﻓﻲ ﺇﻋﺪﺍﺩ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬

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 ‫اﻟﻌﻮاﻣﻞ اﻟﻤﺆﺛﺮة ﻓﻲ أداء ﻣﻌﻠﻢ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ‬
‫ﻣﻦ وﺟﻬﺔ ﻧﻈﺮ ﻣﻌﻠﻤﻴﻬﺎ ﻓﻲ اﻟﻮﻃﻦ اﻟﻌﺮﺑﻲ‬
‫وﻣﻘﺘﺮﺣﺎت ﺗﻄﻮﻳﺮﻫﺎ‬

‫ﺩ‪ .‬ﻓﺎﺋﺰﺓ ﻣﺤﻤﺪ ﻓﺨﺮﻱ‬ ‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﻬﺎﺷﻤﻲ‬

‫ﺟﺎﻣﻌﺔ ﺑﻐﺪﺍﺩ‬ ‫ﺟﺎﻣﻌﺔ ﻋﻤﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ‬
‫ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‬

‫ﻣﻘﺪﻣﺔ‪:‬‬
‫ﺍﻥ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ ﻣﻠﻲﺀ ﺑﺎﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻪ ﺍﻻﻧﺴﺎﻥ ﻛﻞ ﻳﻮﻡ ﻋﻠﻰ ﻣﺴﺮﺡ ﺍﳊﻴﺎﺓ‪ ,‬ﻛﻤﺎ‬
‫ﺃﻥ ﻫﻨﺎﻙ ﻣﻌﻄﻴﺎﺕ ﺟﺪﻳﺪﺓ ﲢﺘﺎﺝ ﺇﻟﻰ ﺧﺒﺮﺍﺕ ﺟﺪﻳﺪﺓ‪ ,‬ﻭﻓﻜﺮ ﺟﺪﻳﺪ‪ ,‬ﻭﺃﺳﺎﻟﻴﺐ‪ ,‬ﻭﻣﻬﺎﺭﺍﺕ ﻭﺁﻟﻴﺎﺕ‬
‫ﺟﺪﻳﺪﺓ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﺑﻨﺠﺎﺡ ﺃﻱ ﺃﻧﻬﺎ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺷﺨﺺ ﻣﺒﺪﻉ ﻭﻣﺒﺘﻜﺮ ﺑﺼﻴﺮﺗﻪ ﻧﺎﻓﺬﺓ‪ ,‬ﻗﺎﺩﺭ‬
‫ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺍﻟﺒﻴﺌﺔ ﻭﻓﻖ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻷﻫﺪﺍﻑ ﺍﳌﺮﻏﻮﺑﺔ‪ ,‬ﻭﻟﻴﺲ ﺍﻟﺘﻜﻴﻒ ﻣﻌﻬﺎ ﻓﻘﻂ‪ .‬ﻭﻻ‬
‫ﻳﺘﺤﻘﻖ ﺫﻟﻚ ﻣﻦ ﺩﻭﻥ ﺗﺮﺑﻴﺔ ﺗﻮﺍﻛﺐ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﺼﺮ ﻭﺗﺪﺭﻙ ﺁﻓﺎﻗﻪ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪.‬‬

‫ﻟﺬﻟﻚ ﻓﺎﳌﻌﻠﻢ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻤﻲ ﺍﲡﺎﻫﺎﺗﻪ ﺍﻹﻳﺠﺎﺑﻴﺔ ﻧﺤﻮ ﻣﻬﻨﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﺑﺤﻴﺚ ﻳﺆﺩﻱ‬
‫ﺫﻟﻚ ﺇﻟﻰ ﺭﺿﺎﻩ ﻋﻦ ﻋﻤﻠﻪ ﻭﺳﻌﺎﺩﺗﻪ ﺑﻪ‪ ,‬ﻭﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻠﻢ ﻓﻲ ﺃﻧﺴﺐ ﻣﻜﺎﻥ ﻟﻪ‬
‫ﺣﺘﻰ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﺇﻧﺘﺎﺟﻴﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺗﻌﻤﻴﻖ ﺷﻌﻮﺭﻩ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﻭﺟﻌﻠﻪ ﻳﻌﻤﻞ ﻓﻲ ﺇﻃﺎﺭ ﻣﻦ ﺍﳊﺮﻳﺔ‬
‫ﻟﻴﻈﻬﺮ ﺃﻗﺼﻰ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﻣﻬﺎﺭﺓ ﻓﻲ ﺍﻷﺩﺍﺀ ﻭﺃﻥ ﻳﻠﻘﻰ ﻋﻤﻠﻪ ﻭﺇﳒﺎﺯﺍﺗﻪ ﺍﻟﺘﻘﺪﻳﺮ ﺍﳌﻨﺎﺳﺐ ﻓﻲ‬
‫ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ‪.‬‬

‫ﺇﻥ ﺍﻻﻃﻼﻉ ﺍﻟﻮﺍﺳﻊ ﻟﻠﻤﻌﻠﻢ ﻋﺎﻣﻞ ﺃﺳﺎﺳﻲ ﻓﻲ ﲢﺴﲔ ﺃﺩﺍﺋﻪ‪ .‬ﻭﻳﺸﻤﻞ ﺍﻻﻃﻼﻉ ﻫﻨﺎ ﻋﻠﻰ‬
‫ﻣﺠﺎﻻﺕ ﺍﻟﺘﺨﺼﺺ ﺍﻟﺘﻲ ﺗﺘﻴﺢ ﻟﻠﻤﻌﻠﻢ ﻓﺮﺻﺎﹱ ﻭﺍﺳﻌﺔ ﻟﻠﻨﻤﻮ ﻓﻲ ﻣﻬﻨﺘﻪ‪ ,‬ﻭﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻟﻜﻞ ﻣﻌﻠﻢ‬
‫ﻓﻲ ﺑﻴﺘﻪ ﻣﻜﺘﺒﻪ ﲢﻮﻱ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﲢﻮﻱ ﺍﳉﺪﻳﺪ ﻓﻲ ﻣﺠﺎﻻﺕ ﺍﻟﺘﺨﺼﺺ‪.‬‬

‫ﻟﻢ ﻳﻌﺪ ﺍﳌﻌﻠﻢ ﺍﻵﻥ ﻛﻤﺎ ﻛﺎﻥ ﻓﻲ ﺍﻷﻣﺲ ﻓﻘﺪ ﻛﺎﻧﺖ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻣﺸﺎﻋﺔ ﻳﺪﺧﻠﻬﺎ ﻛﻞ ﻣﻦ ﻳﺮﻳﺪ‬

‫‪٥٩‬‬
 ‫ﺍﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻤﺎﹱ‪ ,‬ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﻟﻠﺘﺨﺼﺺ ﻭﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﻭﻗﺪ ﺍﻫﺘﻤﺖ ﺍﻟﺪﻭﻝ ﺃﺧﻴﺮﺍ ﺑﺎﳌﻌﻠﻢ ﻷﻧﻪ‬
‫ﺣﺠﺮ ﺍﻷﺳﺎﺱ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻓﺄﻋﺪﺗﻪ ﺧﺼﻴﺼﺎﹱ ﻟﻬﺬﻩ ﺍﳌﻬﻨﺔ ﺇﻋﺪﺍﺩﺍﹱ ﻣﻬﻨﻴﺎ ﻭﺃﻛﺎﺩﳝﻴﺎﹱ ﻭﻤﺑﺎ‬
‫ﺃﻥ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺮﺑﻮﻱ ﻳﺘﻄﻠﺐ ﺗﻨﻤﻴﺔ ﺍﻻﻧﺴﺎﻥ ﻭﺻﻘﻞ ﺷﺨﺼﻴﺘﻪ ﻭﺑﻨﺎﺋﻬﺎ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﺍﺟﺘﻤﺎﻋﻴﺎﹱ‬
‫ﻭﻣﻌﺮﻓﻴﺎﹱ ﻭﺍﻧﻔﻌﺎﻟﻴﺎ ﺑﺤﻴﺚ ﻳﺼﺒﺢ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺍﻟﺘﻐﻴﺮ ﺍﳌﺴﺘﻤﺮ‪ ,‬ﺇﺫﻥ ﻻﺑﺪ ﻣﻦ ﺗﻐﻴﻴﺮ ﻭﺗﻄﻮﻳﺮ‬
‫ﻟﻴﻨﺴﺠﻢ ﻣﻊ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﳉﺪﻳﺪﺓ ﺑﺪﺀﺍﹱ ﻣﻦ ﺗﻮﻓﻴﺮ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺘﺤﺘﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻟﺘﻨﻔﻴﺬ ﺍﳌﺸﺎﺭﻳﻊ ﻓﻲ ﻣﺠﺎﻝ‬
‫ﺣﻮﺳﺒﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻭﺇﻋﺪﺍﺩ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ﺍﳌﻨﺴﺠﻤﺔ ﻣﻊ ﺍﻟﺮﺅﻳﺎ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ .‬ﻭﻣﻦ‬
‫ﻫﻨﺎ ﺗﺄﺗﻲ ﺿﺮﻭﺭﺓ ﺗﻌﺮﻑ ﺷﺨﺼﻴﺔ ﺍﳌﻌﻠﻢ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺋﻪ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬

‫أﻫﻤﻴﺔ اﻟﺒﺤﺚ‪:‬‬
‫ﻟﻘﺪ ﺑﺪﺃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ,‬ﻭﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﳌﺎ‬
‫ﻳﺸﻬﺪﻩ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﻣﻦ ﺗﻐﻴﻴﺮﺍﺕ ﻭﺗﻄﻮﺭﺍﺕ ﻣﻌﺮﻓﻴﺔ ﻭﻋﻠﻤﻴﺔ ﻭﺗﻜﻨﻮﻟﻮﺟﻴﺔ‪ ,‬ﻛﻤﺎ ﺑﺪﺃ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺘﺪﻧﻲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻠﻐﻮﻱ ﻟﺪﻯ ﺍﻟﻄﻼﺏ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ .‬ﻭﺗﺮﺗﺒﻂ ﻣﻜﺎﻧﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻼ ﻭﺍﻋﻴﺎﹱ ﺑﻠﻐﺘﻪ; ﻟﻐﺔ‬
‫ﻭﺃﻫﻤﻴﺘﻬﺎ ﺍﺭﺗﺒﺎﻃﺎﹱ ﻭﺛﻴﻘﺎﹱ ﺑﺘﺪﺭﻳﺐ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﲢﺴﲔ ﺍﺩﺍﺋﻪ ﻟﻴﻘﺪﻡ ﺟﻴ ﹱ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺘﻲ ﺷﺮﻓﻬﺎ ﺍﻪﻠﻟ ﺑﻨﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻬﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ )ﺍﻧﺎ ﺍﻧﺰﻟﻨﺎﻩ ﻗﺮﺍﻧﺎﹱ ﻋﺮﺑﻴﺎﹱ‬
‫ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ( )ﻳﻮﺳﻒ‪.(2/‬‬

‫ﻭﳌﺎ ﻛﺎﻥ ﻟﻠﻤﻌﻠﻢ ﻣﻦ ﺍﻷﻫﻤﻴﺔ ﻭﺗﻠﻚ ﺍﻷﺩﻭﺍﺭ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﻬﺎ ﻓﻲ ﺇﻋﺪﺍﺩ ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ‬
‫ﻭﻓﻲ ﺗﻄﻮﻳﺮ ﻫﺬﻩ ﺍﳌﺠﺘﻤﻌﺎﺕ‪ ,‬ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻨﺎﻝ ﺍﳌﻌﻠﻢ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ‬
‫ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻟﺪﻭﺭ ﺍﻟﻔﺎﻋﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ‪ ,‬ﻓﻬﻨﺎﻙ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﳌﻌﻠﻤﲔ ﻟﻢ ﻳﺘﻠﻘﻮﺍ ﺍﻟﺘﺪﺭﻳﺒﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫ﺍﳋﺎﺻﺔ ﺑﺎﳌﻨﺎﻫﺞ ﻭﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺃﺳﺎﻟﻴﺒﻪ ﺍﳌﺘﻨﻮﻋﺔ‪ ,‬ﻭﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻄﻼﺏ ﻭﻏﻴﺮﻫﺎ ﻣﻦ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻬﻢ ﺑﻮﺻﻔﻬﻢ ﻣﺮﺑﲔ‪.‬‬

‫ﻭﺗﻌﺘﻤﺪ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﻓﻲ ﳒﺎﺣﻬﺎ‪ ,‬ﺃﻭ ﻓﺸﻠﻬﺎ ﻓﻲ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻓﻬﺎ ﻋﻠﻰ ﺍﳌﻌﻠﻢ‬
‫ﻷﻥ ﺷﺨﺼﻴﺘﻪ ﺑﺄﺑﻌﺎﺩﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺗﺆﺛﺮ ﺗﺄﺛﻴﺮﺍﹱ ﻛﺒﻴﺮﺍﹱ ﻓﻲ ﺍﳌﺘﻌﻠﻤﲔ ﺑﺼﻮﺭﺓ ﻣﺒﺎﺷﺮﺓ ﻭﻏﻴﺮ ﻣﺒﺎﺷﺮﺓ‪,‬‬
‫ﻟﺬﺍ ﺑﺪﺃﺕ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺑﺎﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻌﻠﻢ ﻭﺇﻋﺪﺍﺩﻩ ﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺮﺍﻣﺞ ﺍﻻﻛﺎﺩﳝﻴﺔ )ﺣﻤﺪﺍﻥ‪,‬‬
‫‪ ,2002‬ﺹ‪.(38‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻳﺆﺩﻳﻪ ﺍﳌﻌﻠﻢ ﻻ ﻳﺘﺤﻘﻖ ﺍﻻ ﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻋﻠﻰ ﺃﻧﻪ ﻣﻬﻨﺔ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ‬
‫ﻛﻞ ﻣﻮﺍﺻﻔﺎﺕ ﺍﳌﻬﻨﺔ ﻣﻦ ﺃﺩﺍﺀ ﺧﺪﻣﺔ ﻋﺎﻣﺔ ﻭﺣﺎﺟﺔ ﺇﻟﻰ ﺇﻋﺪﺍﺩ ﺑﺮﺍﻣﺞ ﳕﻮ ﻣﺴﺘﻤﺮ ﻭﺍﺳﺘﻘﻼﻝ ﺫﺍﺗﻲ‬
‫ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﳌﻬﻦ ﺍﳌﺘﺨﺼﺼﺔ ﻛﺎﻟﻄﺐ ﻭﺍﻟﻬﻨﺪﺳﺔ ﻭﺍﶈﺎﻣﺎﺓ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﲤﻬﲔ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻓﺈﻥ ﺍﻛﺘﺴﺎﺏ‬
‫‪٦٠‬‬
 ‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻻﻳﺠﺎﺑﻴﺔ ﻧﺤﻮ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﳌﻦ ﻳﻌﺪﻭﻥ ﻛﻤﻌﻠﻤﲔ ﻳﻌﺘﺒﺮ ﺃﻣﺮﺍﹱ ﻣﻬﻤﺎﹱ ﻟﻀﻤﺎﻥ ﲢﻘﻴﻖ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﳌﻨﻮﻃﺔ ﺑﺎﳌﻌﻠﻢ ﻭﺣﺴﻦ ﻗﻴﺎﻣﻪ ﺑﺪﻭﺭﻩ ﺍﳌﺘﻌﺪﺩ ﺍﻷﺑﻌﺎﺩ )ﻣﺮﺳﻲ‪ ,‬ﺩ‪.‬ﺕ‪ ,‬ﺹ‪.(68‬‬

‫ﻭﺑﺪﺧﻮﻝ ﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺇﻟﻰ ﻣﺠﺎﻻﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺧﺮﺟﺖ ﻭﻇﻴﻔﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﻣﺠﺮﺩ‬
‫ﺍﻟﺘﻠﻘﲔ ﺇﻟﻰ ﻣﻬﺎﻡ ﻭﻇﺎﺋﻒ ﺃﺧﺮﻯ‪ ,‬ﺣﻴﺚ ﺃﺻﺒﺢ ﺍﳌﻌﻠﻢ ﺍﻟﺘﺮﺑﻮﻱ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮﻇﻒ ﺟﻤﻴﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ‬
‫ﻟﻠﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﳋﺪﻣﺔ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﺃﺻﺒﺢ ﻣﺪﻯ ﳒﺎﺡ ﺍﳌﻌﻠﻢ ﻳﻘﺎﺱ ﺑﻘﺪﺭﺗﻪ ﻋﻠﻰ ﺗﺼﻤﻴﻢ‬
‫ﻣﺠﺎﻻﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻤﺑﺴﺎﻋﺪﺓ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﺍﻟﺘﻲ ﺗﺴﺎﻋﺪ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﺍﳋﺒﺮﺓ ﺍﻟﺘﻲ‬
‫ﺗﺆﻫﻠﻪ ﳌﻮﺍﺟﻬﺔ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺼﺮﻳﺔ ; ﻭﻟﻜﻲ ﻳﺴﻬﻞ ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺃﺩﺍﺀ ﻣﻬﻤﺘﻪ‪ ,‬ﻛﻤﺎ ﻳﺴﻬﻞ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻋﻨﺪ ﻃﻼﺑﻪ‪ ,‬ﳑﺎ ﻳﺠﻌﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻛﺜﺮ ﳒﺎﻋﺔ ﻭﻳﺘﻌﺮﻑ ﺧﺼﺎﺋﺺ ﻃﻼﺑﻪ‬
‫ﻭﲢﺪﻳﺪﻫﺎ‪ ,‬ﻷﻥ ﺫﻟﻚ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﻓﻬﻢ ﻃﺒﻴﻌﺔ ﺍﳌﺘﻌﻠﻤﲔ ﺍﻟﺬﻱ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ‪ ,‬ﻓﻴﺤﺪﺩ ﻧﻮﺍﺣﻲ ﺍﻟﻘﻮﺓ‬
‫ﻭﺍﻟﻀﻌﻒ ﻋﻨﺪﻫﻢ ﻭﻣﺴﺘﻮﻯ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﻛﻞ ﻣﻨﻬﻢ‪ ,‬ﻭﻫﻮ ﻳﺸﺠﻊ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺃﻓﺮﺍﺩ‬
‫ﺍﳉﻤﺎﻋﺔ ﻭﻳﺴﺘﺜﻴﺮ ﺍﻻﺗﺼﺎﻝ ﺑﱭ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺒﺸﺮ ﻣﺨﻠﻮﻗﺎﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺗﻨﻤﻮ ﻭﺗﺘﻄﻮﺭ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻔﺎﻋﻞ ﻓﻲ ﻣﻮﺍﻗﻒ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺫﺍﺕ ﻣﻌﻨﻰ )ﻋﺒﺪﻩ‪ ,1981 ,‬ﺹ‪0(22‬‬

‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺑﻌﺾ‪ .‬ﺍﻟﺪﻭﻝ ﺍﻟﻨﺎﻣﻴﺔ ﺗﻨﻈﺮ ﺍﻟﻰ ﻣﻬﻨﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻧﻄﻼﻗﺎﹱ ﻣﻦ ﺍﻟﻔﻜﺮﺓ ﺍﻟﻘﺎﺋﻠﺔ ﺇﻥ‬
‫ﺃﻗﺼﺮ ﻃﺮﻕ ﻻﻣﺘﻬﺎﻥ ﻫﺬﻩ ﺍﳌﻬﻨﺔ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻮﺭﻱ ﻣﻦ ﺩﻭﻥ ﺇﻋﺪﺍﺩ ﻣﺴﺒﻖ‪ ,‬ﻭﻫﻲ ﻓﻜﺮﺓ‬
‫ﻏﻴﺮ ﻣﻘﺒﻮﻟﺔ ﻷﻥ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺃﺳﻤﻰ ﻣﻦ ﺫﻟﻚ ﻷﻧﻬﺎ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺲ ﻣﻦ ﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﺨﺼﺼﻴﺔ; ﻟﺬﻟﻚ ﻻﺑﺪ ﻣﻦ ﺍﻹﻋﺪﺍﺩ ﺍﳌﺴﺒﻖ ﻟﻠﺘﺄﻫﻴﻞ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﺘﺨﺼﺺ ﻓﻲ‬
‫ﺍﳌﻬﻨﺔ ﻗﺒﻞ ﻣﺰﺍﻭﻟﺘﻬﺎ ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﲡﺎﻩ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ‪.‬‬

‫ﻭﻳﻜﺘﺴﺐ ﺍﳌﻌﻠﻢ ﻣﻜﺎﻧﺘﻪ ﺑﻮﺻﻔﻪ ﻗﺎﺋﺪﺍﹱ ﻓﻲ ﺍﳌﻮﻗﻒ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺬﻱ ﻳﻬﻴﺊ ﺍﻟﻈﺮﻭﻑ ﺍﻟﻼﺯﻣﺔ‬
‫ﻭﻳﻮﺟﻪ ﻭﻳﺴﺎﻋﺪ ﺍﳌﺘﻌﻠﻤﲔ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﺍﳌﻌﺎﺭﻑ ﻭﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻬﺎ‪ ,‬ﻭﻳﻌﺪ‬
‫ﺑﺬﻟﻚ ﻗﺪﻭﺓ ﺻﺎﳊﺔ ﻟﻬﻢ‪ ,‬ﻭﻳﺴﺎﻋﺪ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻌﺎﻡ ﻭﺍﻹﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻛﻤﺎ ﻳﺸﺎﺭﻙ‬
‫ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﳌﺠﺘﻤﻌﻪ‪.‬‬

‫ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻨﻜﺮ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﺍﳌﻌﻠﻢ ﺍﻟﻌﺮﺑﻲ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻛﻤﺎ‬
‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻨﻜﺮ ﺧﻄﻮﺭﺓ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﺍﳌﻌﻠﻢ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻫﻤﻴﺘﻪ ﻓﻲ ﺗﻜﻮﻳﻦ ﺍﻷﺟﻴﺎﻝ‬
‫ﺍﻟﺘﻲ ﻳﻨﺸﺌﻬﺎ ﻭﺃﺛﺮﻩ ﻓﻲ ﺗﻄﻮﻳﺮ ﺣﺎﺿﺮ ﺍﻷﻣﺔ ﻭﺇﺳﻬﺎﻣﻪ ﻓﻲ ﲢﺪﻳﺪ ﺳﻤﺎﺕ ﻣﺴﺘﻘﺒﻠﻬﺎ ﻭﺧﺼﺎﺋﺼﻬﺎ‪.‬‬
‫ﻭﻣﻊ ﺗﻘﺪﻡ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ‪ .‬ﻭﻣﻊ ﺍﻟﺘﻔﺠﻴﺮ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ﻭﺍﻟﺘﻄﻮﺭ ﺍﻟﺴﺮﻳﻊ ﺍﻟﺬﻱ‬
‫ﻳﺸﻬﺪﻩ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﻟﻢ ﻳﻌﺪ ﻳﻜﻔﻲ ﺃﻥ ﻳﺘﻘﻦ ﺍﳌﻌﻠﻢ ﺍﳌﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﻳﺪﺭﺳﻬﺎ ﻟﻴﻘﻮﻡ ﺑﻌﻤﻠﻪ‬

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‫ﺑﻔﺎﻋﻠﻴﺔ ﻭﳒﺎﺡ ﻭﻟﻢ ﻳﻌﺪ ﻣﺠﺮﺩ ﺗﻠﻘﲔ ﻟﻠﻤﻌﺮﻓﺔ ﻛﻤﺎ ﻛﺎﻥ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ,‬ﺑﻞ ﺃﺻﺒﺢ ﻋﻠﻴﻪ ﺍﻥ‬
‫ﻳﻜﻮﻥ ﻣﻮﺟﻬﺎﹱ ﻭﻣﻨﺴﻘﺎﹱ ﻭﻣﺸﺠﻌﺎﹱ‪ ,‬ﻭﻣﺤﻔﺰﺍﹱ ﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻌﻠﻤﲔ ﻭﻗﺎﺩﺭﺍﹱ ﻋﻠﻰ ﻓﻬﻢ ﺣﺎﺟﺎﺗﻬﻢ ﻭﺧﺼﺎﺋﺺ‬
‫ﲢﻔﻴﺰﻫﻢ‪ ,‬ﻭﻋﻠﻰ ﺗﻮﺟﻴﻬﻬﻢ ﻭﺍﺭﺷﺎﺩﻫﻢ ﻭﺗﺄﻣﲔ ﺍﻷﺟﻮﺍﺀ ﺍﳌﻨﺎﺳﺒﺔ ﻟﺘﻴﺴﺮ ﻣﺸﺎﺭﻛﺘﻬﻢ ﺍﻟﻔﻌﺎﻟﺔ ﻭﺗﻌﻠﻤﻬﻢ‬
‫ﺍﻟﺬﺍﺗﻲ ﻭﺗﻮﺟﻴﻪ ﻣﻴﻮﻟﻬﻢ ﻭﻗﺪﺭﺍﺗﻬﻢ ﻭﺇﻋﺪﺍﺩﻫﻢ ﳌﻮﺍﺟﻬﺔ ﻣﻄﺎﻟﺐ ﺍﳊﻴﺎﺓ ﻓﻲ ﻋﺼﺮ ﺳﺮﻳﻊ )ﺍﻷﺣﻤﺪ‪,‬‬
‫‪ ,2005‬ﺹ‪.(17‬‬

‫ﻭﻛﺜﻴﺮﺍﹱ ﻣﺎ ﻛﺎﻥ ﻳﻘﺎﻝ ﺇﻥ ﺍﳌﻌﻠﻢ ﺇﺫﺍ ﻟﻢ ﻳﺸﻌﺮ ﺑﺎﻻﺟﻬﺎﺩ ﺍﻟﺸﺪﻳﺪ ﻓﻲ ﺃﺛﻨﺎﺀ ﻋﻮﺩﺗﻪ ﺇﻟﻰ ﻣﻨﺰﻟﻪ ﻓﻬﺬﺍ‬
‫ﻳﻌﻨﻲ ﺃﻧﻪ ﻟﻢ ﻳﻘﻢ ﺑﻮﺍﺟﺒﻪ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ‪ .‬ﻭﺍﻟﻴﻮﻡ ﻭﻣﻊ ﺍﻟﻀﻐﻮﻁ ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﺘﻲ ﺗﻠﻘﻰ ﻋﻠﻰ ﻛﺎﻫﻞ‬
‫ﺍﳌﺪﺭﺱ ﻓﺈﻧﻪ ﻳﺴﻌﻰ ﺇﻟﻰ ﻣﻐﺎﺩﺭﺓ ﺍﻟﻌﻤﻞ‪ .‬ﻭﻤﺑﻨﺎﻗﺸﺔ ﺍﻟﻀﻐﻮﻁ ﺍﻟﺘﻲ ﻳﺘﻌﺮﺽ ﻟﻬﺎ ﺍﳌﻌﻠﻤﻮﻥ ﻳﺘﻀﺢ‬
‫ﺃﻫﻤﻴﺔ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﺍﻟﺘﻮﺗﺮ ﻭﺍﻟﻀﻐﻮﻁ‪ ,‬ﻭﻳﻌﺘﺒﺮ ﻋﺪﻡ ﺍﺗﺴﺎﻉ ﺍﻟﻮﻗﺖ ﻟﻠﺘﻔﻜﻴﺮ‬
‫ﺑﺘﺄﻥ ﻭﺳﻂ ﺃﻛﻮﺍﻡ ﺃﻭﺭﺍﻕ ﺍﻻﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﺘﻲ ﻳﺠﺐ ﺗﺼﺤﻴﺤﻬﺎ ﻭﲢﻔﻴﺰ ﺍﻻﺟﺘﻤﺎﻋﺎﺕ ﻭﻛﺘﺎﺑﺔ ﺍﻟﺘﻘﺎﺭﻳﺮ‬
‫ﻣﻦ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻟﺘﻲ ﻗﺪ ﺗﺼﻴﺐ ﺍﳌﻌﻠﻤﲔ ﻭﺗﺆﺛﺮ ﻓﻲ ﺃﺩﺍﺋﻬﻢ ﻓﻲ ﺃﺛﻨﺎﺀ ﺗﻌﺮﺿﻬﻢ ﻟﻬﺬﻩ ﺍﻟﻀﻐﻮﻁ‪ .‬ﻭﻓﻰ‬
‫ﻭﺳﻂ ﻛﻞ ﻫﺬﺍ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺣﻤﺎﻳﺔ ﺍﳌﻌﻠﻢ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﻣﻦ ﺗﺄﺛﻴﺮ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻣﻞ‪ ,‬ﻓﺄﺩﺍﺀ‬
‫ﺍﳌﻌﻠﻢ ﻳﺘﺄﺛﺮ ﻤﺑﺎ ﻳﺤﻴﻂ ﺑﻪ ﻣﻦ ﻇﺮﻭﻑ ﻭﲡﺎﺭﺏ‪ ,‬ﻭﻳﺼﺒﺢ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳌﻼﺫ ﻓﻲ ﺗﻬﻴﺌﺔ‬
‫ﺍﻟﻈﺮﻭﻑ ﺍﳌﻼﺋﻤﺔ ﺍﻟﺘﻲ ﺗﺆﺩﻱ ﺇﻟﻰ ﲢﺴﲔ ﺍﻷﺩﺍﺀ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻮﺍﺟﻪ ﺍﳌﻌﻠﻤﻮﻥ ﻭﺑﺨﺎﺻﺔ ﺍﳌﺒﺘﺪﺋﻮﻥ ﺑﻌﺾ ﺍﳌﺸﻜﻼﺕ ﻭﺍﻷﺯﻣﺎﺕ ﻭﻗﺪ ﻳﻌﻮﺩ ﺫﻟﻚ‬
‫ﺇﻟﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﻲ ﺗﺴﺒﺐ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺼﺪﻣﺔ ﻟﻠﻤﻌﻠﻢ ﻭﺗﻨﺤﺪﺭ ﺍﻟﺜﻘﺔ ﻷﺩﻧﻰ ﻣﺴﺘﻮﻳﺎﺗﻬﺎ‬
‫ﻭﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺘﺒﺪﻝ ﺍﻟﺒﻬﺠﺔ ﺑﺎﻟﻘﻠﻖ; ﻭﻳﺬﻭﺏ ﺍﻟﺘﻔﺎﺅﻝ‪ .‬ﻭﻗﺪ ﺗﺆﺛﺮ ﺗﻠﻚ ﺍﳌﺸﺎﻋﺮ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﺩﺍﺀ‬
‫ﻭﻫﻨﺎ ﻳﺠﺐ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻨﻘﻄﺘﲔ ﺍﻵﺗﻴﺘﲔ‪:‬‬

‫• ﺇﺫﺍ ﻟﻢ ﻳﺘﻢ ﻋﻼﺝ ﻫﺬﺍ‪ ,‬ﻓﻘﺪ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻧﺤﺪﺍﺭ ﺷﺪﻳﺪ ﻓﻲ ﻣﺴﺘﻮﻯ ﺍﻷﺩﺍﺀ ﳑﺎ ﻳﺆﺛﺮ ﻓﻲ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﺘﻼﻣﻴﺬ‪.‬‬
‫• ﻳﺘﻌﺮﺽ ﺍﳉﻤﻴﻊ ﻟﺘﻠﻚ ﺍﳌﺸﺎﻋﺮ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﳒﺎﺡ ﺍﻟﺒﻌﺾ ﻓﻲ ﺇﺧﻔﺎﺋﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻏﻴﺮﻫﻢ‪,‬‬
‫ﻭﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺍﻟﻠﺠﻮﺀ ﺇﻟﻰ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺑﺪﻻﹱ ﻣﻦ ﺍﳌﻌﺎﻧﺎﺓ ﻓﻲ ﺻﻤﺖ‪.‬‬

‫ﻟﺬﺍ ﻓﺈﻥ ﻇﺮﻭﻑ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﺗﻬﻴﺊ ﺍﳌﻨﺎﺥ ﺍﳌﻨﺎﺳﺐ ﻟﺘﻮﻃﻴﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻌﻠﻢ ﻭﺗﻼﻣﻴﺬﻩ;‬
‫ﻓﺎﻟﻄﺮﻕ ﺍﳌﻤﻠﺔ ﻟﻠﺘﺪﺭﻳﺲ ﺗﺴﻔﺮ ﻋﻦ ﺣﺪﻭﺙ ﺍﳌﺸﻜﻼﺕ ﻣﻊ ﺍﻟﺘﻼﻣﻴﺬ; ﺇﺫ ﺇﻥ ﻫﻨﺎﻙ ﻋﻮﺍﻣﻞ ﺗﺆﺛﺮ ﻓﻲ‬
‫ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ ﻭﺗﺒﻌﺪﻩ ﻋﻦ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻄﻠﻮﺏ ﺍﻟﺬﻱ ﻳﻘﺪﻣﻪ ﻟﻠﻄﻠﺒﺔ ﻭﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﲢﻴﻂ ﺑﺒﻴﺌﺔ ﺍﳌﻌﻠﻢ‬

‫‪٦٢‬‬
 ‫ﻭﲢﺪ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺎﺕ ﻋﻤﻠﻪ‪ ,‬ﻭﺗﻘﻠﻞ ﻣﻦ ﺃﺩﺍﺀ ﺃﺩﻭﺍﺭﻩ ﺑﻔﺎﻋﻠﻴﺔ ﺃﻓﻀﻞ‪ .‬ﻓﺎﳌﻌﻠﻢ ﺫﻭ ﺍﻟﻜﻔﺎﻳﺔ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍ‬
‫ﻋﻠﻰ ﺍﺗﺨﺎﺫ ﺍﻟﻘﺮﺍﺭ ﻭﺍﺷﺘﺮﺍﻛﻪ ﻓﻲ ﲢﺴﲔ ﺍﻷﻫﺪﺍﻑ ﻭﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ ﺍﳌﺘﻨﻮﻋﺔ‪.‬‬
‫ﻭﻳﺆﻛﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﺃﻥ ﺍﳊﺎﻓﺰ ﻫﻮ ﺍﻟﻘﻮﺓ ﺍﻟﺘﻲ ﲢﺮﻙ ﺍﻟﻔﺮﺩ ﻭﺗﺪﻓﻌﻪ ﻟﻠﻌﻤﻞ ﻭﻣﻦ ﺍﳊﻮﺍﻓﺰ ﺍﻟﺘﻲ‬
‫ﺗﺴﻬﻢ ﻓﻲ ﲢﺴﲔ ﺍﻷﺩﺍﺀ ﺍﻟﺮﺍﺗﺐ ﺍﳌﻨﺎﺳﺐ ﻭﺍﻟﻌﻼﻭﺍﺕ ﻭﺍﳌﻜﺎﻓﺂﺕ‪ ,‬ﻭﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻻﻣﻜﺎﻧﻴﺎﺕ ﻣﺘﺎﺣﺔ‬
‫ﺑﺪﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻛﻠﻤﺎ ﺳﺎﻋﺪ ﺫﻟﻚ ﻋﻠﻰ ﲢﺴﲔ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ‪.‬‬

‫ﻭﻧﻈﺮﺍﹱ ﻷﻫﻤﻴﺔ ﺃﺩﺍﺀ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﺍﳌﺨﺘﺼﺮ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ ﻭﺍﻟﺪﻭﺭ ﺍﳌﺘﻐﻴﺮ ﻟﻠﻤﻌﻠﻢ ﻭﻓﻖ ﺍﳌﻌﻄﻴﺎﺕ ﺍﳉﺪﻳﺪﺓ‬
‫ﻭﺿﺮﻭﺭﺓ ﺗﻐﻴﻴﺮ ﺩﻭﺭﻩ ﻣﻦ ﺩﻭﺭ ﺗﻘﻠﻴﺪﻱ ﺇﻟﻰ ﻣﻨﺘﺞ ﻟﻠﻤﻌﺮﻓﺔ ﻭﻣﻮﻇﻒ ﻟﻬﺎ ﻓﻲ ﺯﻳﺎﺩﺓ ﺍﻻﻧﺘﺎﺝ ﻭﺍﻻﺳﻬﺎﻡ‬
‫ﻓﻲ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬

‫ﻫﺪف اﻟﺒﺤﺚ‪:‬‬
‫ﻳﻬﺪﻑ ﺍﻟﺒﺤﺚ ﺍﳊﺎﻟﻲ ﺇﻟﻰ ﲢﺪﻳﺪ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻹﺟﺎﺑﺔ‬
‫ﻋﻦ ﺍﻻﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫• ﻣﺎ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‪.‬‬
‫• ﻫﻞ ﻫﻨﺎﻙ ﺍﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻌﺰﻯ ﻟﻠﺠﻨﺲ‪.‬‬

‫ﺣﺪود اﻟﺒﺤﺚ وﻣﺤﺪداﺗﻪ‪:‬‬

‫• ﻳﻘﺘﺼﺮ ﺍﻟﺒﺤﺚ ﺍﳊﺎﻟﻲ ﻋﻠﻰ ﻋﻴﻨﺔ ﻣﻦ ﻣﻌﻠﻤﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻌﻠﻤﺎﺗﻬﺎ ﻓﻲ ﺑﻌﺾ ﺍﻷﻗﻄﺎﺭ‬
‫ﺍﻟﻌﺮﺑﻴﺔ )ﺍﻟﻌﺮﺍﻕ‪ ,‬ﺍﻷﺭﺩﻥ‪ ,‬ﻓﻠﺴﻄﲔ‪ ,‬ﺍﻟﻜﻮﻳﺖ‪ ,‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ,‬ﺍﻟﺒﺤﺮﻳﻦ‪ ,‬ﻋﻤﺎﻥ‪ ,‬ﺍﻹﻣﺎﺭﺍﺕ‪ ,‬ﻣﺼﺮ‪,‬‬
‫ﻟﻴﺒﻴﺎ(‪.‬‬
‫• ﺍﻟﻌﺎﻡ ﺍﻟﺪﺭﺍﺳﻲ )‪.(2007-2006‬‬
‫• ﻣﺎ ﺗﺘﻤﺘﻊ ﺑﻪ ﺃﺩﺍﺓ ﺍﻟﺒﺤﺚ ﺍﻟﺘﻲ ﻳﻌﺪﻫﺎ ﺍﻟﺒﺎﺣﺜﺎﻥ ﻣﻦ ﺻﺪﻕ ﻭﺛﺒﺎﺕ‪.‬‬

‫ﺗﺤﺪﻳﺪ اﻟﻤﺼﻄﻠﺤﺎت‪:‬‬
‫ﺍﳌﻌﻠﻢ‪ :‬ﻫﻮ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺗﻌﻴﻨﻪ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺃﻭ ﺳﻠﻄﺔ ﺃﺧﺮﻯ ﻟﻠﻘﻴﺎﻡ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﻭﺍﻻﺭﺷﺎﺩ‪ ,‬ﻭﺍﳌﻬﺎﻡ ﺍﻟﺘﻲ ﻳﺤﺪﺩﻫﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺩﺍﺧﻞ ﺍﳌﺪﺭﺳﺔ‪.‬‬

‫‪٦٣‬‬
‫ﺃﺩﺍﺀ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﻭﻫﻮ ﻗﺪﺭﺓ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺃﻗﻄﺎﺭ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ ﻋﻠﻰ ﺇﳒﺎﺯ‬
‫ﻣﻬﺎﻣﻪ ﻭﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻠﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺘﻌﻠﻤﻴﺔ ﺍﳌﺮﺳﻮﻣﺔ ﳌﺒﺤﺚ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﻣﻌﻠﻤﻴﻬﺎ‪.‬‬

‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ‪ :‬ﻣﺠﻤﻮﻋﺔ ﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﺘﻲ ﺗﻌﻴﻖ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺇﳒﺎﺯ ﻣﻬﺎﻣﻪ ﺑﻔﺎﻋﻠﻴﺔ‬
‫ﻭﺇﺗﻘﺎﻥ‪ ,‬ﻭﲢﺪﺩ ﺑﺎﻻﺳﺘﺒﺎﻧﺔ ﺍﻟﺘﻲ ﺃﻋﺪﻫﺎ ﺍﻟﺒﺎﺣﺜﺎﻥ‪.‬‬

‫دراﺳﺎت ﺳﺎﺑﻘﺔ‬
‫ﻳﻌﺮﺽ ﺍﻟﺒﺎﺣﺜﺎﻥ ﻓﻴﻤﺎ ﻳﺄﺗﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻲ ﻟﻬﺎ ﺻﻠﺔ ﻤﺑﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﺍﳊﺎﻟﻲ‪:‬‬

‫ﺃﺟﺮﻯ ﻋﻤﺎﺭﺓ ﺩﺭﺍﺳﺔ )‪ :(1999‬ﻫﺪﻓﺖ ﺇﻟﻰ ﲢﺪﻳﺪ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻤﻜﻨﺔ ﻟﺘﻨﻤﻴﺔ ﺍﻋﻀﺎﺀ ﻫﻴﺌﺔ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﻣﻬﻨﻴﺎﹱ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﻫﻢ ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻬﻬﻢ‪.‬‬

‫ﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻟﻰ ﺃﻥ ﺃﻫﻢ ﺍﳌﻌﻮﻗﺎﺕ ﺗﺘﻤﺜﻞ ﻓﻲ ﺿﻌﻒ ﻣﺘﺎﺑﻌﺔ ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﳌﺎ‬
‫ﻳﺴﺘﺠﺪ ﻣﻦ ﻃﺮﺍﺋﻖ ﺍﻟﺘﺪﺭﻳﺲ ﻭﻧﻈﺮﻳﺎﺗﻪ‪ .‬ﻭﺃﻭﺻﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺑﻀﺮﻭﺭﺓ ﺗﻨﻤﻴﺔ ﺍﻟﻘﺪﺭﺍﺕ ﺍﳌﻬﻨﻴﺔ‬
‫ﻭﺍﻷﻧﺸﻄﺔ ﺍﳌﺼﺎﺣﺒﺔ ﻟﻠﻤﻌﻠﻢ ﻭﺗﻄﻮﻳﺮ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﺗﻮﻓﻴﺮ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﳌﺴﺎﻳﺮﺓ ﺍﻟﺘﻄﻮﺭ‬
‫ﺍﳌﻌﺮﻓﻲ‪.‬‬

‫ﻭﺃﺟﺮﻯ ﺟﺎﺑﺮ )‪ (1973‬ﺩﺭﺍﺳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ﻋﲔ ﺷﻤﺲ ﻤﺑﺼﺮ ﺗﻨﺎﻭﻟﺖ ﻋﻼﻗﺔ ﺍﻻﲡﺎﻫﺎﺕ‬

‫ﺍﻟﻨﻔﺴﻴﺔ ﺑﺜﻼﺙ ﻣﺘﻐﻴﺮﺍﺕ ﻫﻲ‪ :‬ﻋﻼﻗﺔ ﺍﳌﻌﻠﻤﲔ ﺑﺎﻟﺘﻼﻣﻴﺬ‪ ,‬ﻭﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻭﺍﻟﺜﺎﻧﻮﻳﺔ‪,‬‬
‫ﻭﺍﳉﻨﺲ ﺫﻛﻮﺭ ﻭﺇﻧﺎﺙ‪ ,‬ﻭﺗﺄﻟﻔﺖ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ )‪ (180‬ﻣﻌﻠﻤﺎﹱ ﻭﻣﻌﻠﻤﺔ ﻣﻦ ﻣﻌﻠﻤﻲ ﺍﳌﺮﺣﻠﺔ‬
‫ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻭﺍﻟﺜﺎﻧﻮﻳﺔ ﻭﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﻣﻘﻴﺎﺱ )ﻣﻴﻨﻮﺳﻮﻧﺎ( ﻟﻼﲡﺎﻫﺎﺕ ﺃﺩﺍﺓ ﻟﻠﺪﺭﺍﺳﺔ ﻭﻣﻦ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻣﻬﻤﺔ ﺑﲔ ﺍﲡﺎﻫﺎﺕ ﺍﳌﻌﻠﻤﲔ ﻧﺤﻮ ﻣﻬﻨﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﲡﺎﻫﺎﺕ ﺍﳌﻌﻠﻤﺎﺕ ﻧﺤﻮﻫﺎ‪.‬‬

‫ﻭﻗﺎﻡ ﺍﻟﻌﺠﻠﻮﻧﻲ )‪ (2003‬ﺑﺪﺭﺍﺳﺔ ﻓﻲ ﻋﻤﺎﻥ ﻟﻠﻜﺸﻒ ﻋﻦ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺘﻲ ﻳﻮﺍﺟﻬﻬﺎ ﺍﳌﻌﻠﻤﻮﻥ‬

‫ﻭﺍﳌﺪﺭﺑﻮﻥ ﻓﻲ ﻣﺆﺳﺴﺔ ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻬﻨﻲ ﻓﻲ ﺍﻻﺭﺩﻥ‪ .‬ﰎ ﺍﺧﺘﺒﺎﺭ ﻋﻴﻨﺔ ﻣﻦ ﺍﳌﻌﻠﻤﲔ ﻭﺍﳌﺪﺭﺳﲔ‬
‫ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﺸﻮﺍﺋﻴﺔ ﻭﰎ ﺗﺼﻤﻴﻢ ﺍﺳﺘﺒﺎﻧﺔ ﻟﻘﻴﺎﺱ ﺍﳌﺸﻜﻠﺔ ﺍﻟﺘﻲ ﻳﻮﺍﺟﻬﻬﺎ ﺍﳌﻌﻠﻢ ﻭﺍﳌﺪﺭﺏ ﺍﳌﻬﻨﻲ‬
‫ﻓﻲ ﻣﺆﺳﺴﺔ ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻬﻨﻲ ﺑﺎﻷﺭﺩﻥ‪ ,‬ﻭﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﶈﻜﻤﲔ ﻣﻦ ﺫﻭﻱ ﺍﻻﺧﺘﺼﺎﺹ‪ ,‬ﻭﺍﺳﺘﺨﺪﻡ‬
‫ﺍﻟﺒﺎﺣﺚ ﺍﳌﺘﻮﺳﻄﺎﺕ ﺍﳊﺴﺎﺑﻴﺔ ﻭﺍﻻﻧﺤﺮﺍﻓﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ ﻭﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ‪ ,‬ﻭﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻟﻰ ﺃﻥ‬

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 ‫ﻫﻨﺎﻙ ﻋﺪﺩﺍﹱ ﻣﻦ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺘﻲ ﻟﻬﺎ ﻋﻼﻗﺔ ﺑﺎﳌﺠﺎﻝ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺘﻲ ﻳﻌﺎﻧﻲ ﻣﻨﻬﺎ‬
‫ﺍﳌﻌﻠﻤﻮﻥ ﻭﺍﳌﺪﺭﺳﻮﻥ‪ ,‬ﻭﻗﻠﺔ ﻋﺪﺩ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺘﺄﻫﻴﻠﻴﺔ ﻓﻲ ﻣﺆﺳﺴﺔ ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻬﻨﻲ ﻭﺍﻭﺻﻰ ﺍﻟﺒﺎﺣﺚ‬
‫ﺑﺘﺴﻊ ﺗﻮﺻﻴﺎﺕ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺒﺮﺍﻣﺞ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ ﻭﺍﻟﻌﺎﻣﻠﲔ ﻓﻲ ﻣﺆﺳﺴﺔ ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻬﻨﻲ ﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺇﻳﺠﺎﺩ ﻧﻘﺎﺑﺔ ﺗﻀﻤﻬﻢ‪.‬‬
‫‪ -‬ﺇﻳﺠﺎﺩ ﻣﺮﺍﻛﺰ ﻋﻠﻤﻴﺔ ﻓﻲ ﺍﳌﺆﺳﺴﺎﺕ ﻟﻜﻲ ﻳﺘﻤﻜﻦ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻓﻲ ﺍﳌﺆﺳﺴﺔ ﻣﻦ ﺍﻻﻃﻼﻉ ﻋﻠﻰ‬
‫ﺍﳌﺴﺘﺠﺪﺍﺕ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪.‬‬
‫ﻭﺃﺟﺮﻯ ﻋﻠﻴﻤﺎﺕ )‪ (2003‬ﺩﺭﺍﺳﺔ ﻓﻲ ﻋﻤﺎﻥ ﺣﺎﻭﻟﺖ ﲢﺪﻳﺪ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﺍﳌﻬﺎﺭﻳﺔ‬
‫ﳌﻌﻠﻤﻲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﻬﺎﺭﻳﺔ‪ .‬ﺗﻜﻮﻧﺖ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ )‪ (180‬ﻣﻌﻠﻤﺎﹱ ﻭﻣﻌﻠﻤﺔ ﻭ )‪ (12‬ﻣﺸﺮﻓﺎﹱ‬
‫ﻭﻣﺸﺮﻓﺔ ﻟﻠﺘﺮﺑﻴﺔ ﺍﳌﻬﻨﻴﺔ‪ ,‬ﻭﺗﺘﺒﻨﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺍﺳﺘﺒﺎﻧﺔ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺧﻤﺴﺔ ﻣﺠﺎﻻﺕ ﻫﻲ )ﺍﻟﺼﻨﺎﻋﻲ‪,‬‬
‫ﺍﻟﺰﺭﺍﻋﻲ‪ ,‬ﺍﻟﺘﺠﺎﺭﻱ‪ ,‬ﺍﻟﺼﺤﺔ ﻭﺍﻟﺴﻼﻣﺔ ﺍﻟﻌﺎﻣﺔ‪ ,‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﳌﻨﺰﻟﻴﺔ( ﻭﰎ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻕ ﺍﻷﺩﺍﺓ‬
‫ﺑﻌﺮﺿﻬﺎ ﻋﻠﻰ ﻣﺨﺘﺼﲔ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﻬﻨﻴﺔ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺑﻨﺎﺋﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺧﺘﺒﺎﺭ‬
‫ﻭﺇﻋﺎﺩﺗﻪ‪ ,‬ﻭﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺘﻮﺳﻄﺎﺕ ﺍﳊﺴﺎﺑﻴﺔ ﻭﺍﻻﻧﺤﺮﺍﻓﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ ﻟﻠﻤﺠﺎﻻﺕ ﺍﳋﻤﺴﺔ‪.‬‬
‫ﻭﺑﺎﺳﺘﺨﺪﺍﻡ ﲢﻠﻴﻞ ﺍﻟﺘﺒﺎﻳﻦ ﺍﻟﺜﻼﺛﻲ ﺗﺒﲔ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻫﻨﺎﻙ ﻓﺮﻭﻕ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﳌﻌﻠﻤﲔ ﺃﻧﻔﺴﻬﻢ‬
‫ﻟﻼﺣﺘﻴﺎﺟﺎﺕ ﺍﳌﻬﺎﺭﻳﺔ ﻷﺛﺮ ﻣﺘﻐﻴﺮ ﺍﳉﻨﺲ ﻭﺍﳌﺆﻫﻞ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳋﺒﺮﺓ‪ ,‬ﻭﺃﺳﻔﺮﺕ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻦ ﺃﻥ‬
‫ﻣﺘﻐﻴﺮﺍﺕ )ﺍﳉﻨﺲ‪ ,‬ﻭﺍﳋﺒﺮﺓ‪ ,‬ﻭﺍﳌﺆﻫﻞ( ﻻ ﺗﺆﺛﺮ ﻓﻲ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ‪.‬‬

‫ﻭﻗﺎﻡ ﻋﺒﺪ ﺍﻪﻠﻟ )‪ (1993‬ﺑﺪﺭﺍﺳﺔ ﻫﺪﻓﺖ ﺇﻟﻰ ﺗﻌﺮﻑ ﻣﺴﺆﻭﻟﻴﺎﺕ ﺍﳌﻌﻠﻢ ﻭﺃﺩﻭﺍﺭﻩ ﻓﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻭﻗﺪ ﺃﻇﻬﺮﺕ ﺍﻟﺪﺭﺍﺳﺔ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﻛﻤﺎ ﻳﺄﺗﻲ‪:‬‬

‫ﺍﳌﻌﻠﻢ ﺃﺏ‪ ,‬ﻏﺮﺱ ﺍﻟﻘﻴﻢ‪ ,‬ﺍﻟﻘﺪﻭﺓ‪ ,‬ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻪﻠﻟ‪ ,‬ﻣﺴﺆﻭﻟﻴﺔ ﺇﻋﺎﺩﺓ ﺍﳌﺎﺩﺓ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﺘﺪﺭﻳﺴﻬﺎ‬
‫ﻼ ﻟﻠﻤﻌﺮﻓﺔ ﻭﻣﺸﺎﺭﻛﺎﹱ ﻓﻲ ﲢﺪﻳﺪ ﺍﳌﻨﻬﺞ‪ ,‬ﻭﻣﺤﺪﺩﺍﹱ ﺍﻟﺘﺨﻄﻴﻂ ﻟﻬﺎ ﻭﻣﺤﺪﺩﺍﹱ‬ ‫ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﻧﺎﻗ ﹱ‬
‫ﻟﻠﻤﻌﺮﻓﺔ‪ ,‬ﻭﺃﻳﻀﺎﹱ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ‪ ,‬ﻭﺣﻞ ﺍﳌﺸﻜﻼﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬

‫ﺃﻣﺎ ﺷﻮﻳﻄﺮ )‪ (2004‬ﻓﺄﺟﺮﻯ ﺩﺭﺍﺳﺔ ﻓﻲ ﻋﻤﺎﻥ ﻫﺪﻓﺖ ﺇﻟﻰ ﺗﻄﻮﻳﺮ ﺑﺮﻧﺎﻣﺞ ﺗﺪﺭﻳﺒﻲ ﻗﺎﺋﻢ ﻋﻠﻰ‬
‫ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﻹﻋﺪﺍﺩ ﻣﻌﻠﻤﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻷﺭﺩﻥ ﻓﻲ ﺃﺛﻨﺎﺀ ﺍﳋﺪﻣﺔ‬
‫ﻭﻣﻌﺮﻓﺔ ﺃﺛﺮﻩ ﻓﻲ ﺩﺭﺟﺔ ﳑﺎﺭﺳﺔ ﺍﳌﻌﻠﻤﲔ ﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﺃﺛﻨﺎﺀ ﺍﳌﻮﻗﻒ ﺍﻟﺘﻌﻠﻴﻤﻲ‪ .‬ﻭﻛﺎﻥ‬
‫ﻣﺠﺘﻤﻊ ﺍﻟﺒﺤﺚ ﻣﻦ ﻣﻌﻠﻤﻲ ﻭﻣﻌﻠﻤﺎﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻭﺗﻜﻮﻧﺖ ﻋﻴﻨﺔ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ )‪ (35‬ﻣﻌﻠﻤﺎﹱ ﻭﻣﻌﻠﻤﺔ‪.‬‬

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‫ﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﺩﺭﺟﺔ ﳑﺎﺭﺳﺔ ﺍﳌﻌﻠﻤﲔ ﻟﻠﻜﻔﺎﻳﺎﺕ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺑﻄﺎﻗﺔ ﺍﳌﻼﺣﻈﺔ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻻﺧﺘﺒﺎﺭ )ﺍﻟﻘﺒﻠﻲ‪ ,‬ﺍﻟﺒﻌﺪﻱ(‪.‬‬
‫ﻭﺃﻇﻬﺮﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﺩﺭﺟﺔ ﳑﺎﺭﺳﺔ ﺃﻓﺮﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻗﺒﻞ ﺗﻄﺒﻴﻖ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﺘﺪﺭﻳﺴﻲ ﻣﺘﺪﻧﻴﺔ‪,‬‬
‫ﺣﻴﺚ ﻛﺎﻧﺖ ﺩﺭﺟﺔ ﳑﺎﺭﺳﺔ ﺍﳌﻌﻠﻤﲔ ﺑﻌﺪ ﺗﻄﺒﻴﻖ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﺘﺪﺭﻳﺒﻲ ﻋﺎﻟﻴﺔ ﺟﺪﺍﹱ ﻭﺃﻭﺻﻰ ﺍﻟﺒﺎﺣﺚ‬
‫ﺑﺘﻮﺻﻴﺎﺕ ﻋﺪﺓ‪.‬‬

‫إﺟﺮاءات اﻟﺒﺤﺚ‪:‬‬
‫ﻣﺠﺘﻤﻊ اﻟﺒﺤﺚ وﻋﻴﻨﺘﻪ‪:‬‬
‫ﻳﺘﺄﻟﻒ ﻣﺠﺘﻤﻊ ﺍﻟﺒﺤﺚ ﻣﻦ ﻣﻌﻠﻤﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻌﻠﻤﺎﺗﻬﺎ ﻓﻲ ﺍﻷﻗﻄﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﺪﺩﻫﺎ )‪(22‬‬
‫ﻗﻄﺮﺍﹱ ﻋﺮﺑﻴﺎﹱ‪ ,‬ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺘﺪﺭﻳﺲ ﻣﺎﺩﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻧﻈﺮﺍﹱ ﻟﺼﻌﻮﺑﺔ ﺗﻨﺎﻭﻝ ﻫﺬﺍ ﺍﳌﺠﺘﻤﻊ ﻓﻲ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﻓﻘﺪ ﺍﺭﺗﺄﻯ ﺍﻟﺒﺎﺣﺜﺎﻥ ﺃﻥ ﺗﻘﺘﺼﺮ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻗﻄﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻭﻫﺬﻩ ﺍﻷﻗﻄﺎﺭ‬
‫ﻫﻲ )ﺍﻟﻌﺮﺍﻕ‪ ,‬ﺍﻷﺭﺩﻥ‪ ,‬ﻓﻠﺴﻄﲔ‪ ,‬ﺍﻟﻜﻮﻳﺖ‪ ,‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ,‬ﺍﻟﺒﺤﺮﻳﻦ‪ ,‬ﻋﻤﺎﻥ‪ ,‬ﺍﻹﻣﺎﺭﺍﺕ‪ ,‬ﻣﺼﺮ‪ ,‬ﻟﻴﺒﻴﺎ(‬
‫ﻭﻗﺪ ﺍﺳﺘﻌﺎﻥ ﺍﻟﺒﺎﺣﺜﺎﻥ ﺑﺎﻟﻄﻠﺒﺔ ﺍﻟﺪﺍﺭﺳﲔ ﻓﻲ ﺟﺎﻣﻌﺔ ﻋﻤﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﻋﻤﺎﻥ‬
‫ﻣﻦ ﺍﻷﻗﻄﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﰎ ﺍﺧﺘﻴﺎﺭ ﻋﻴﻨﺔ ﻋﺸﻮﺍﺋﻴﺔ ﻣﻦ ﺍﳌﻌﻠﻤﲔ ﻭﺍﳌﻌﻠﻤﺎﺕ ﻣﻦ ﺗﻠﻚ ﺍﻻﻗﻄﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﳌﺨﺘﺎﺭﺓ ﻭﺑﻠﻐﺖ ﺍﻟﻌﻴﻨﺔ )‪ (140‬ﻣﻌﻠﻤﺎﹱ ﻭﻣﻌﻠﻤﺔ‪.‬‬

‫أداة اﻟﺒﺤﺚ‬
‫ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺜﺎﻥ ﺍﻻﺳﺘﺒﺎﻧﺔ ﺃﺩﺍﺓ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ ﻓﻲ ﲢﺪﻳﺪ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ‬
‫ﻣﻌﻠﻤﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻣﻌﻠﻤﻴﻬﺎ ﻭﻗﺪ ﺃﻋﺪ ﺍﻟﺒﺎﺣﺜﺎﻥ ﺍﻻﺳﺘﺒﺎﻧﺔ ﻭﺗﻄﻮﻳﺮ ﻓﻘﺮﺍﺗﻬﺎ ﻭﻓﻖ‬
‫ﺍﳋﻄﻮﺍﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -‬ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻷﺩﺏ ﺍﻟﻨﻈﺮﻱ ﻷﺩﺍﺀ ﺍﳌﻌﻠﻢ‪.‬‬
‫‪ -‬ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺫﺍﺕ ﺍﻟﺼﻠﺔ‪.‬‬
‫‪ -‬ﺁﺭﺍﺀ ﺍﶈﻜﻤﲔ ﻭﺍﳋﺒﺮﺍﺀ ﻣﻦ ﺍﻟﺘﺮﺑﻮﻳﲔ ﻭﺍﳌﺨﺘﺼﲔ‪.‬‬
‫‪ -‬ﺧﺒﺮﺓ ﺍﻟﺒﺎﺣﺜﲔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪.‬‬

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 ‫ﺗﻜﻮﻧﺖ ﺍﻻﺳﺘﺒﺎﻧﺔ ﺑﺼﻮﺭﺗﻬﺎ ﺍﻷﻭﻟﻴﺔ ﻣﻦ )‪ (78‬ﻓﻘﺮﺓ ﻣﻮﺯﻋﺔ ﻋﻠﻰ ﺳﺘﺔ ﻣﺠﺎﻻﺕ ﻫﻲ )ﺍﻟﻌﻮﺍﻣﻞ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪ ,‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻬﻨﻴﺔ‪ ,‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﻛﺎﺩﳝﻴﺔ‪ ,‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪,‬‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺪﺭﺳﻴﺔ(‪.‬‬

‫ﺻﺪق ا‪¤‬داة‪:‬‬
‫ﻟﻐﺮﺽ ﲢﻘﻴﻖ ﺻﺪﻕ ﺍﻷﺩﺍﺓ ﰎ ﻋﺮﺿﻬﺎ ﺑﺼﻴﻐﺘﻬﺎ ﺍﻷﻭﻟﻴﺔ ﻋﻠﻰ ﳉﻨﺔ ﻣﺤﻜﻤﲔ ﻣﻦ ﺍﳋﺒﺮﺍﺀ‬
‫ﻭﺍﳌﺨﺘﺼﲔ‪ ,‬ﻭﻋﺪﺩﻫﻢ )‪ (15‬ﺷﺨﺼﺎﹱ; ﻭﺫﻟﻚ ﻟﺒﻴﺎﻥ ﺁﺭﺍﺋﻬﻢ ﻭﻣﻘﺘﺮﺣﺎﺗﻬﻢ ﻓﻲ ﻓﻘﺮﺍﺕ ﺍﻻﺳﺘﺒﺎﻧﺔ‬
‫ﻭﻣﺪﻯ ﺻﻼﺣﻴﺘﻬﺎ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺪﺭﺍﺳﺔ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﺃﺑﺪﻯ ﺍﳋﺒﺮﺍﺀ ﺁﺭﺍﺀﻫﻢ ﻭﻣﻘﺘﺮﺣﺎﺗﻬﻢ ﻓﻲ‬
‫ﺇﺩﻣﺎﺝ ﺑﻌﺾ ﺍﻟﻔﻘﺮﺍﺕ ﺍﳌﺘﺸﺎﺑﻬﺔ ﺑﺒﻌﺾ ﻭﺣﺬﻑ ﺑﻌﻀﻬﺎ ﻭﺗﺒﺪﻳﻞ ﺑﻌﺾ ﺍﻟﻔﻘﺮﺍﺕ ﻭﺇﺿﺎﻓﺔ ﻓﻘﺮﺍﺕ‬
‫ﺟﺪﻳﺪﺓ ﺃﺻﺒﺢ ﻋﺪﺩ ﺍﻟﻔﻘﺮﺍﺕ )‪ (73‬ﻓﻘﺮﺓ ﺷﻤﻠﺖ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺴﺘﺔ‪ ,‬ﻭﺗﻌﺪ ﺍﻟﻔﻘﺮﺓ ﺻﺎﳊﺔ ﺇﺫﺍ ﺍﺗﻔﻖ‬
‫ﻋﻠﻴﻬﺎ ﺍﻛﺜﺮ ﻣﻦ )‪ (%80‬ﻣﻦ ﺍﳋﺒﺮﺍﺀ‪.‬‬

‫ﺛﺒﺎت ا‪¤‬داة‬
‫ﻟﻜﻲ ﳝﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﺩﺍﺓ ﺍﻟﺒﺤﺚ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺼﻒ ﺑﺎﻟﺜﺒﺎﺕ‪ ,‬ﺃﻱ ﺃﻥ ﺗﻌﻄﻲ ﺍﻟﻨﺘﺎﺋﺞ ﻧﻔﺴﻬﺎ‬
‫ﺇﺫﺍ ﻗﺎﺳﺖ ﺍﻟﺸﻲﺀ ﻣﺮﺍﺕ ﻣﺘﺘﺎﻟﻴﺔ )ﻓﺎﻧﺪﺍﻟﲔ‪ ,‬ﺹ ‪ (213‬ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺜﺎﻥ ﻃﺮﻳﻘﺔ ﺇﻋﺎﺩﺓ ﺗﻄﺒﻴﻖ‬
‫ﺍﻻﺳﺘﺒﺎﻧﺔ ﻋﻠﻰ ﻋﻴﻨﺔ ﻣﻜﻮﻧﺔ ﻣﻦ )‪ (15‬ﻣﻌﻠﻤﺎﹱ ﻭﻣﻌﻠﻤﺔ ﻭﺗﺮﺍﻭﺣﺖ ﺍﳌﺪﺓ ﺑﲔ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ‬
‫)‪ (20-18‬ﻳﻮﻣﺎﹱ‪.‬‬
‫ﻭﺑﺎﺳﺘﺨﺪﺍﻡ ﻣﻌﺎﻣﻞ ﺍﺭﺗﺒﺎﻁ ﺑﻴﺮﺳﻮﻥ )‪ (pearson‬ﻭﺟﺪ ﺍﻟﺒﺎﺣﺜﺎﻥ ﺃﻥ ﻣﻌﺎﻣﻞ ﺍﻟﺜﺒﺎﺕ ﻳﺴﺎﻭﻱ‬
‫)‪ (%82‬ﻭﺍﻥ ﺛﺒﺎﺗﺎﹱ ﻣﺜﻞ ﻫﺬﺍ ﻣﻘﺒﻮﻝ ﻣﻘﺎﺭﻧﺔ ﺑﺎﳌﻴﺰﺍﻥ ﺍﻟﻌﺎﻡ ﻟﺘﻘﻮﱘ ﺩﻻﻟﺔ ﻣﻌﺎﻣﻞ ﺍﻻﺭﺗﺒﺎﻁ ﻭﺑﻌﺪ ﺃﻥ‬
‫ﺃﺧﺬﺕ ﺍﻻﺳﺘﺒﺎﻧﺔ ﺻﻮﺭﺗﻬﺎ ﺍﻟﻨﻬﺎﺋﻴﺔ‪ ,‬ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﻫﺪﻓﻬﺎ ﻭﺛﺒﺎﺗﻬﺎ ﻭﺯﻋﺖ ﻋﻠﻰ ﻣﻌﻠﻤﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﻣﻌﻠﻤﺎﺗﻬﺎ ﻓﻲ ﺍﻷﻗﻄﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎﹱ ﺑﻮﺳﺎﻃﺔ ﺍﻟﻄﻠﺒﺔ ﺍﻟﺪﺭﺍﺳﲔ ﻓﻲ ﺟﺎﻣﻌﺔ ﻋﻤﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻓﻲ ﺍﻷﺭﺩﻥ ﻣﻦ ﺗﻠﻚ ﺍﻷﻗﻄﺎﺭ‪ ,‬ﻭﺗﻜﻠﻴﻔﻬﻢ ﺑﺘﻮﺯﻳﻌﻬﺎ ﻓﻲ ﺑﻠﺪﺍﻧﻬﻢ ﻭﺇﻋﺎﺩﺗﻬﺎ ﺇﻟﻰ ﺍﻟﺒﺎﺣﺜﲔ ﻟﺘﻔﺮﻳﻎ‬
‫ﺍﻟﻨﺘﺎﺋﺞ‪.‬‬

‫اﻟﻮﺳﺎﺋﻞ اﻻﺣﺼﺎﺋﻴﺔ‬
‫ﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺜﺎﻥ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻻﺣﺼﺎﺋﻴﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻣﻌﺎﻣﻞ ﺍﺭﺗﺒﺎﻁ ﺑﻴﺮﺳﻮﻥ ﻭﺫﻟﻚ ﳊﺴﺎﺏ ﻗﻴﻤﺔ ﻣﻌﺎﻣﻞ ﺛﺒﺎﺕ ﺃﺩﺍﺓ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺍﻟﻮﺳﻂ ﺍﳌﺮﺟﺢ ﻟﺘﻌﺮﻑ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﺍﳊﺎﺩﺓ ﻟﻐﺮﺽ ﻣﻨﺎﻗﺸﺘﻬﺎ‪.‬‬

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 ‫ﻧﺘﺎﺋﺞ اﻟﺒﺤﺚ وﻣﻨﺎﻗﺸﺘﻬﺎ‬
‫ﻳﺘﻀﻤﻦ ﺍﳉﺰﺀ ﺍﻟﺘﺎﻟﻲ ﻋﺮﺿﺎﹱ ﻟﻨﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﺍﻟﺘﻲ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻓﻲ ﺿﻮﺀ ﺍﻻﻫﺪﺍﻑ ﺍﻟﺘﻲ‬
‫ﺣﺪﺩﺕ ﻟﻠﺪﺭﺍﺳﺔ‪ ,‬ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‪ ,‬ﻭﺳﻴﻨﺎﻗﺶ ﺍﻟﺒﺎﺣﺜﺎﻥ ﺍﻟﺜﻠﺚ ﺍﻷﻋﻠﻰ ﻣﻦ ﻛﻞ ﻣﺠﺎﻝ‪ ,‬ﻭﻛﺎﻵﺗﻲ‪:‬‬

‫ﺍﳌﺠﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ‪.‬‬

‫ﺃﻇﻬﺮﺕ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﺃﻥ ﻫﻨﺎﻙ )‪ (15‬ﻓﻘﺮﺓ ﻭﺍﺟﻬﺖ ﺍﳌﻌﻠﻤﲔ ﺗﻀﻤﻦ ﺍﻟﺜﻠﺚ ﺍﻷﻋﻠﻰ ﻣﻨﻬﺎ )ﺃﺭﺑﻊ(‬
‫ﻓﻘﺮﺍﺕ ﻓﻴﻤﺎ ﻳﺄﺗﻲ ﻣﻨﺎﻗﺸﺘﻬﺎ‪.‬‬

‫ﺍﻟﻔﻘﺮﺓ )ﲤﺘﻌﻪ ﺑﻘﺪﺭﺍﺕ ﻋﻘﻠﻴﺔ ﻋﺎﻟﻴﺔ( ﻧﺎﻟﺖ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺑﲔ ﻓﻘﺮﺍﺕ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﺑﻮﺳﻂ‬
‫ﻣﺮﺟﺢ )‪ (1,77‬ﻭﻗﺪ ﻳﻌﻮﺩ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ ﺗﺆﻛﺪ ﺍﻥ ﺍﳌﻬﻤﺔ ﺍﻷﻭﻟﻰ‬
‫ﻟﻠﻤﻌﻠﻢ ﺗﺘﻤﺜﻞ ﻓﻲ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻌﻠﻴﺎ ﻟﺪﻯ ﺗﻼﻣﻴﺬﻩ‪ ,‬ﻭﻫﺬﺍ ﻳﺘﻄﻠﺐ ﺃﻥ ﳝﺘﻠﻚ‬
‫ﺍﳌﻌﻠﻢ ﻗﺪﺭﺍﺕ ﻋﺎﻟﻴﺔ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻰ ﺃﻏﻠﺐ ﺗﻼﻣﻴﺬﻩ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺃﺩﺍﺀ ﺍﳌﻬﻤﺔ ﺍﻟﺮﺋﻴﺴﺔ ﻟﻪ ﻓﻲ ﺗﻨﻤﻴﺔ‬
‫ﺍﻟﺘﻔﻜﻴﺮ ﻟﺪﻯ ﺍﳌﺘﻌﻠﻤﲔ‪ ,‬ﻭﻗﺪﺭﺓ ﺍﳌﺘﻌﻠﻢ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺜﺎﺕ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻹﺩﺍﺭﺓ‬
‫ﺍﻟﺼﻔﻴﺔ‪ ,‬ﻭﺣﻞ ﻣﺸﻜﻼﺕ ﺗﻼﻣﻴﺬﻩ‪ ,‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﻣﻮﺍﻛﺒﺔ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳊﺪﻳﺜﺔ‬
‫ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﺗﻠﺒﻴﺔ ﺍﳌﻬﻤﺎﺕ ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺩﻳﻬﺎ ﻣﻌﻠﻢ ﺍﻟﻴﻮﻡ‪ ,‬ﻭﻛﻞ ﻫﺬﺍ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻗﺪﺭﺍﺕ‬
‫ﻋﻘﻠﻴﺔ ﻣﺘﻘﺪﻣﺔ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ‪ ,‬ﻭﻋﻠﻴﻪ‬
‫ﻳﺘﻮﻗﻒ ﳒﺎﺡ ﺭﺳﺎﻟﺔ ﺍﳌﺪﺭﺳﺔ‪.‬‬

‫ﺃﻣﺎ ﻓﻘﺮﺓ )ﻗﺎﺑﻠﻴﺘﻪ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ ﺍﻟﻘﻴﺎﺩﻱ( ﻓﻘﺪ ﻧﺎﻟﺖ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻮﺳﻂ ﻣﺮﺟﺢ )‪ (1,72‬ﻭﻳﻌﻮﺩ‬
‫ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺍﳌﻌﻠﻢ ﻳﻌﺪ ﻓﻲ ﻣﺠﺎﻝ ﻋﻤﻠﻪ ﻣﺮﺷﺪﺍ ﻭﻭﺳﻴﻄﺎﹱ ﻟﺘﺤﻘﻴﻖ ﺳﻠﻮﻙ ﺍﺟﺘﻤﺎﻋﻲ ﺇﻳﺠﺎﺑﻲ ﻟﺪﻯ‬
‫ﺍﻟﻄﻼﺏ ﻗﻮﺍﻣﻪ ﺍﻻﻧﻀﺒﺎﻁ ﻭﺍﻟﻨﻈﺎﻡ ﺑﺤﻴﺚ ﻻ ﻳﺘﺄﺗﻰ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﺘﺴﻠﻂ ﺑﻞ ﻣﻦ‬
‫ﺧﻼﻝ ﺇﺷﺎﻋﺔ ﺍﳉﻮ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﺍﻟﻬﺎﺩﻑ ﻟﺮﻋﺎﻳﺔ ﺍﻟﻄﻼﺏ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﺑﺤﻴﺚ ﻳﺴﻬﻢ ﺍﻟﻄﻼﺏ‬
‫ﻓﻲ ﻣﺸﺮﻭﻋﺎﺕ ﻭﻗﺮﺍﺭﺍﺕ ﺣﻔﻆ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻻﻧﻀﺒﺎﻁ ﻓﻲ ﺣﺪﻭﺩ ﻣﻘﺪﺭﺗﻬﻢ ﻭﺍﻣﻜﺎﻧﻴﺎﺗﻬﻢ ﺑﺸﻜﻞ ﻋﺎﻡ‪,‬‬
‫ﻭﻗﺪﺭﺓ ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﺍﻟﻄﻠﺒﺔ ﻭﺳﻤﺎﻋﻬﻢ ﻵﺭﺍﺋﻪ ﻭﺗﻮﺻﻴﺎﺗﻪ‪ ,‬ﻓﻴﺄﺧﺬﻭﻥ ﻣﻨﻪ ﺍﻟﺴﻠﻮﻙ ﺍﳌﺮﻏﻮﺏ ﻓﻲ‬
‫ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﻭﺧﺎﺭﺟﻬﺎ‪.‬‬

‫ﻧﺎﻟﺖ ﻓﻘﺮﺓ )ﺍﻣﺘﻼﻛﻪ ﺻﻔﺔ ﺍﳌﺮﻭﻧﺔ ﻓﻲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻵﺧﺮﻳﻦ( ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻟﺚ ﺑﻮﺳﻂ ﻣﺮﺟﺢ‬
‫)‪.(1,68‬‬

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 ‫ﻭﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﺍﻟﺒﺎﺣﺜﺎﻥ ﻟﺘﺮﺷﻴﺢ ﺍﳌﻌﻠﻤﲔ ﻟﻬﺬﺍ ﺍﻟﻌﺎﻣﻞ ﺍﳌﺆﺛﺮ ﻗﺪ ﻳﻜﻮﻥ ﻣﺘﺄﺗﻴﺎ ﻣﻦ‬
‫ﺗﻘﺪﻳﺮﻫﻢ ﻷﻫﻤﻴﺔ ﺍﳌﺮﻭﻧﺔ ﻓﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﻓﺎﳌﺮﻭﻧﺔ ﻣﻬﺎﺭﺓ ﻣﻦ ﻣﻬﺎﺭﺍﺕ ﺍﻹﺑﺪﺍﻉ ﻓﻲ ﺍﻟﺘﻔﻜﻴﺮ‬
‫ﺍﻻﺑﺘﻜﺎﺭﻱ‪ ,‬ﻭﺍﻟﺘﺮﺑﻴﺔ ﺗﺘﻄﻠﺐ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺘﻄﺮﻑ ﻓﻲ ﺍﳌﻮﺍﻗﻒ‪ ,‬ﻷﻧﻚ ﻓﻲ ﻣﻮﻗﻒ ﺗﺮﻳﺪ ﺗﻨﺸﺌﺔ‬
‫ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ‪ ,‬ﻭﺍﳌﺮﻭﻧﺔ ﲤﻨﺢ ﺍﳌﻌﻠﻢ ﻗﺪﺭﺓ ﺍﻟﺘﺼﺮﻑ ﻭﺗﻘﺪﻳﺮ ﺍﳌﻮﺍﻗﻒ‪ ,‬ﻭﺩﺭﺍﺳﺔ‬
‫ﺍﳊﺎﻻﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻼﻣﻴﺬ‪ ,‬ﻭﻫﻲ ﺗﺘﻤﺎﺷﻰ ﻣﻊ ﻫﺪﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺍﻟﺘﻲ ﺗﺮﻯ‬
‫ﺍﻟﻮﺳﻄﻴﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﺣﻴﺚ ﻗﺎﻝ ﺟﻼ ﻭﻋﻼ )ﻭﻛﺬﻟﻚ ﺟﻌﻠﻨﺎﻛﻢ ﺃﻣﺔ ﻭﺳﻄﺎ( )ﺍﻟﺒﻘﺮﺓ‪.(143 /‬‬

‫ﺍﳌﺠﺎﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻬﻨﻴﺔ‪.‬‬

‫ﺗﻀﻤﻦ ﻫﺬﺍ ﺍﳌﺠﺎﻝ )‪ (20‬ﻓﻘﺮﺓ ﻭﲤﺜﻞ ﺧﻤﺲ ﻓﻘﺮﺍﺕ ﺍﻟﺜﻠﺚ ﺍﻷﻋﻠﻰ ﻣﻨﻪ ﻓﻴﻤﺎ ﻳﺄﺗﻲ ﻣﻨﺎﻗﺸﺘﻬﺎ‪:‬‬

‫ﻧﺎﻟﺖ ﺍﻟﻔﻘﺮﺓ )ﺇﺩﺭﺍﻙ ﺍﳌﻌﻠﻢ ﻟﻸﺳﺲ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻤﺘﻌﻠﻢ( ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﻟﻰ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﻭﺑﺪﺭﺟﺔ‬
‫ﺣﺪﺓ ﻗﺪﺭﻫﺎ )‪ (1٫67‬ﻭﻗﺪ ﻳﻌﺰﻯ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺍﳌﻌﻠﻢ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺍﻋﻲ ﻃﺒﻴﻌﺔ ﺍﳌﺎﺩﺓ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﻃﺒﻴﻌﺔ‬
‫ﺍﳌﺘﻌﻠﻢ‪ ,‬ﻭﺃﻥ ﻳﺮﺍﻋﻲ ﻧﻈﺮﻳﺎﺕ ﺍﻹﺩﺍﺭﺓ ﺍﳊﺪﻳﺜﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻣﻦ ﺣﻴﺚ ﺯﻳﺎﺩﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺪﻭﺭ ﺍﳌﺘﻌﻠﻢ‪,‬‬
‫ﻭﻣﺸﺎﺭﻛﺘﻪ ﺍﻻﻳﺠﺎﺑﻴﺔ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺻﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻻﺧﺘﻴﺎﺭ ﻣﺎ ﻳﻨﺎﺳﺒﻬﻢ ﻭﻣﺎ‬
‫ﻳﺮﻏﺒﻮﻥ ﻓﻴﻪ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺴﺘﻌﻴﻨﲔ ﺑﺎﳌﻌﻠﻢ ﻛﻤﻮﺟﻪ ﻭﻣﺮﺷﺪ ﻭﺯﻳﺎﺩﺓ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺒﻬﺠﺔ ﻭﺍﳊﺮﻳﺔ‬
‫ﻣﻊ ﺍﻟﺘﻼﻣﻴﺬ‪.‬‬

‫ﻭﻳﺘﺒﻨﻰ ﻣﺎ ﻳﻌﺮﻑ ﺣﺎﻟﻴﺎﹱ ﺑﺎﻟﻨﻈﺮﻳﺔ ﺍﳊﺪﻳﺜﺔ ﻟﻺﺩﺍﺭﺓ ﻭﺍﻟﺘﻨﻈﻴﻢ ﺣﻴﺚ ﻳﺘﻢ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﻫﺪﺍﻑ‬
‫ﺍﳌﺪﺭﺳﺔ ﻭﲢﻘﻴﻘﻬﺎ ﻭﻻ ﻳﻐﻔﻞ ﺍﳉﺎﻧﺐ ﺍﻟﺒﺸﺮﻱ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺩﺍﺧﻞ ﺍﻟﻔﺼﻞ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﺃﻫﻤﻠﺖ‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻄﻠﺒﺔ‪ ,‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻌﻨﻲ ﺍﻻﺣﺒﺎﻁ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ ﻷﻥ ﺃﺩﺍﺀﻩ ﻫﻨﺎ ﺳﻴﻜﻮﻥ ﻏﻴﺮ ﻓﺎﻋﻞ‬
‫ﻭﻟﻦ ﻳﺆﺩﻱ ﻣﻬﻤﺘﻪ ﺑﺈﺗﻘﺎﻥ‪.‬‬

‫ﻧﺎﻟﺖ ﺍﻟﻔﻘﺮﺓ )ﻣﻌﺮﻓﺘﻪ ﺑﺎﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﺸﺎﻣﻠﺔ( ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺪﺭﺟﺔ ﺣﺪﺓ ﻗﺪﺭﻫﺎ )‪(1٫65‬‬
‫ﻭﻳﻌﻮﺩ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺗﻌﺪﺩ ﺍﻷﺩﻭﺍﺭ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﻬﺎ ﺍﳌﻌﻠﻢ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻳﺴﺘﻠﺰﻡ ﺗﻌﺪﺩ ﺟﻮﺍﻧﺐ‬
‫ﺇﻋﺪﺍﺩﻩ‪ ,‬ﻭﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳉﻮﺍﻧﺐ ﺍﻻﻛﺎﺩﳝﻴﺔ ﺍﻟﺘﺨﺼﺼﻴﺔ ﻭﺍﳉﺎﻧﺐ ﺍﳌﻬﻨﻲ ﺍﻟﺘﺮﺑﻮﻱ‪,‬‬
‫ﻭﺍﳉﺎﻧﺐ ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ‪.‬‬

‫ﻭﺍﻟﻬﺪﻑ ﻣﻦ ﺍﻹﻋﺪﺍﺩ ﺍﳌﻬﻨﻲ ﺗﻮﻋﻴﺔ ﺍﳌﻌﻠﻢ ﺑﺎﻟﻔﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﺮﺟﻮﺓ ﻭﺑﺎﻷﻫﺪﺍﻑ ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﻳﺤﻘﻘﻬﺎ‪ ,‬ﻭﺍﻟﺘﻲ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻤﺑﻬﻨﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻭﻓﻬﻢ ﺗﻼﻣﻴﺬ ﻭﺇﺩﺭﺍﻙ ﻗﺪﺭﺍﺗﻬﻢ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺗﻬﻢ‬
‫ﻭﻣﻴﻮﻟﻬﻢ ﻭﺍﲡﺎﻫﺎﺗﻬﻢ‪ ,‬ﻭﻛﻴﻔﻴﺔ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﳌﻮﺍﺩ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺗﺨﺼﺼﻪ ﺩﺍﺧﻞ ﺍﻟﻔﺼﻞ‬

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‫ﺍﻟﺪﺭﺍﺳﻲ ﻭﺧﺎﺭﺟﻪ ﻭﺫﻟﻚ ﻷﻥ ﳕﻮ ﺍﳋﺒﺮﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻗﻀﻴﺔ ﺃﺳﺎﺳﻴﺔ ﻭﺣﺎﺳﻤﺔ ﻓﻲ ﳒﺎﺡ ﺍﳌﻌﻠﻢ‬
‫ﻭﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﲢﻘﻴﻖ ﻛﻔﺎﻳﺎﺗﻪ ﻭﻣﻬﺎﺭﺍﺗﻪ ﺍﳌﻬﻨﻴﺔ‪ ,‬ﻭﻣﻌﺮﻓﺘﻪ ﺑﺎﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﺘﻲ ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﻋﻤﻠﻪ‪ ,‬ﻟﻴﻬﺘﺪﻱ ﺑﻬﺎ ﻓﻲ ﺃﺩﺍﺋﻪ ﺍﳌﻬﻨﻲ‪ ,‬ﻟﺘﺤﻘﻴﻖ ﺍﻟﺘﻨﻤﻴﺔ‬
‫ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻟﻄﻼﺑﻪ ﻭﺑﻨﺎﺀ ﺷﺨﺼﻴﺘﻬﻢ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺃﺷﻜﺎﻟﻬﺎ‪ ,‬ﻭﺍﻟﺬﻱ ﳝﻴﺰ ﺍﳌﻌﻠﻢ ﺍﻟﻨﺎﺟﺢ‬
‫ﻋﻤﻦ ﺳﻮﺍﻩ ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﺘﺨﻄﻴﻂ ﺍﳌﺘﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻟﻠﺘﺨﻄﻴﻂ ﺃﻫﻤﻴﺘﻪ ﻭﻣﻜﺎﻧﺘﻪ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﻤﻞ ﺍﳌﻌﻠﻢ ﻓﻨﺠﺎﺡ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺗﺮﺗﺒﻂ ﺇﻟﻰ ﺣﺪ ﻛﺒﻴﺮ ﻤﺑﺪﻯ ﺍﻟﺘﺤﻀﺮ ﻟﻬﺎ ﻓﻤﻦ ﺧﻼﻝ‬
‫ﲢﻀﻴﺮ ﺍﳌﻌﻠﻢ‪ ,‬ﻟﻠﺨﻄﻂ ﺍﻟﻴﻮﻣﻴﺔ ﻭﺍﻟﺸﻬﺮﻳﺔ ﻭﺍﻟﺴﻨﻮﻳﺔ ﻳﺘﺼﻮﺭ ﻣﺒﺪﺋﻴﺎﹱ ﻓﻲ ﺍﻟﻮﺍﺿﺢ ﻣﺎ ﻳﺠﺐ ﺃﻥ‬
‫ﻳﻌﻄﻴﻪ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﻭﻣﺎ ﻳﺴﺘﻌﻤﻠﻪ ﻣﻦ ﻭﺳﺎﺋﻞ ﲢﻔﻴﺰ ﻭﺗﺸﻮﻳﻖ ﻭﻃﺮﻕ ﺗﺪﺭﻳﺲ ﻭﻭﺳﺎﺋﻞ ﺗﻌﻠﻴﻤﻴﺔ‬
‫ﻭﺃﻧﺸﻄﺔ ﺗﺮﺑﻮﻳﺔ; ﻓﺎﳌﻌﻠﻢ ﻫﻨﺎ ﻳﺪﺧﻞ ﺣﺠﺮﺓ ﺍﻟﺪﺭﺍﺳﺔ ﻣﺴﺘﻘﺮ ﺍﻟﻨﻔﺲ ﻭﺍﺛﻘﺎ ﻓﻴﻬﺎ ﻭﺑﻘﺪﺭﺍﺗﻪ ﻛﻲ ﻳﻜﻮﻥ‬
‫ﺃﺩﺍﺅﻩ ﺑﺈﺧﻼﺹ‪ ,‬ﻭﻳﺄﺗﻲ ﺑﻌﻤﻠﻴﺎﺕ ﺗﺮﺑﻮﻳﺔ ﻣﻨﻈﻤﺔ ﻭﻓﻴﺮﺓ ﺍﻟﻨﺘﺎﺋﺞ ﻣﺤﻘﻘﺔ ﺍﻷﻫﺪﺍﻑ‪.‬‬

‫ﺍﳌﺠﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ‬

‫ﻭﻳﺘﻀﻤﻦ ﻫﺬﺍ ﺍﳌﺠﺎﻝ )‪ (8‬ﻓﻘﺮﺍﺕ ﺷﻤﻞ ﺍﻟﺜﻠﺚ ﺍﻷﻋﻠﻰ ﻣﻨﻬﺎ ﺛﻼﺙ ﻓﻘﺮﺍﺕ ﻫﻲ‪:‬‬

‫ﻓﻘﺮﺓ )ﲤﺘﻊ ﺍﳌﻌﻠﻢ ﻤﺑﻌﺮﻓﺔ ﻋﻤﻴﻘﺔ ﻓﻲ ﺗﺨﺼﺼﻪ( ﻭﻧﺎﻟﺖ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻭﻝ ﺑﻮﺳﻂ ﻣﺮﺟﺢ )‪(1٫75‬‬
‫ﺇﺫ ﺇﻥ ﻣﻌﺮﻓﺔ ﺍﳌﻌﻠﻢ ﺍﳌﻌﻤﻖ ﻓﻲ ﻣﻴﺪﺍﻥ ﺗﺨﺼﺼﻪ ﲤﻜﻨﻪ ﻣﻦ ﻛﺴﺐ ﺛﻘﺔ ﻃﻼﺑﻪ ﻭﻣﺘﺎﺑﻌﺔ ﺍﳉﺪﻳﺪ‬
‫ﻓﻲ ﻣﻴﺪﺍﻧﻪ‪ ,‬ﻭﻻ ﲡﻌﻠﻪ ﻓﻲ ﺍﳌﻮﻗﻒ ﺍﻟﻀﻌﻴﻒ ﺃﻣﺎﻡ ﻃﻼﺑﻪ ﻭﲤﻜﻨﻪ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺃﺳﺌﻠﺘﻬﻢ‬
‫ﺑﻘﺪﺭﺓ ﻳﺤﺴﻬﺎ ﺍﻟﻄﻠﺒﺔ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻮﻟﺪ ﺍﻻﺣﺘﺮﺍﻡ ﺍﻟﻜﺒﻴﺮ ﻟﻬﺬﺍ ﺍﳌﻌﻠﻢ ﻭﻳﺪﻋﻮﻫﻢ ﺇﻟﻰ ﻃﺎﻋﺘﻪ ﻭﺍﻷﺧﺬ‬
‫ﺑﺈﺭﺷﺎﺩﺍﺗﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﻔﺎﻳﺔ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﺗﻘﺎﺱ ﻓﻘﻂ ﻤﺑﺎ ﻟﺪﻳﻪ ﻣﻦ ﻣﺎﺩﺓ ﻣﻌﺮﻓﻴﺔ ﻭﻤﺑﺎ‬
‫ﳝﺘﻠﻜﻪ ﻣﻦ ﺣﻘﺎﺋﻖ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ,‬ﻭﻣﻔﺎﻫﻴﻤﻪ ﺍﻟﻮﺍﺳﻌﺔ ﻭﻧﻈﺮﻳﺎﺗﻪ‪ ,‬ﻭﻟﻜﻨﻬﺎ ﺗﻘﺎﺱ ﺑﻜﻔﺎﻳﺔ ﺗﺪﺭﻳﺴﻪ‬
‫ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺒﺤﺚ ﻓﻲ ﻣﺠﺎﻝ ﻋﻤﻠﻪ ﻭﻗﺪﺭﺍﺗﻪ ﻋﻠﻰ ﺗﻮﻇﻴﻒ ﻛﻞ ﺫﻟﻚ ﻓﻲ ﺧﺪﻣﺔ ﺍﳌﺠﺘﻤﻊ ﻭﺍﻟﺒﻴﺌﺔ‬
‫ﻭﺍﻟﺘﺰﺍﻣﻪ ﺑﻜﻞ ﻣﻮﺍﺛﻴﻖ ﺍﻟﺸﺮﻑ‪ ,‬ﻭﺃﺧﻼﻕ ﺍﳌﻬﻨﺔ ﻭﺍﻟﻘﻴﻢ ﺍﳌﺮﻏﻮﺑﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻮﺻﻴﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ‬
‫ﺇﻟﻰ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﺃﻓﻜﺎﺭﻩ ﺑﺄﺳﻠﻮﺏ ﻭﺍﺿﺢ‪.‬‬

‫ﻭﻧﺎﻟﺖ ﺍﻟﻔﻘﺮﺓ )ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﳉﺪﻳﺪ ﻓﻲ ﻣﺠﺎﻝ ﺗﺨﺼﺼﻪ( ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻮﺳﻂ ﻣﺮﺟﺢ )‪,(1٫64‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﻌﻠﻢ ﻣﻄﺎﻟﺐ ﺑﺘﻨﻤﻴﺔ ﻧﻔﺴﻪ ﻣﻬﻨﻴﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﺷﺘﺮﺍﻛﻪ ﻓﻲ ﺍﻟﺪﻭﺭﺍﺕ ﻭﺍﳌﺆﲤﺮﺍﺕ ﻭﻣﻄﺎﻟﺐ‬
‫ﺑﺎﻹﺳﻬﺎﻡ ﻓﻲ ﺍﻟﺼﺤﺎﻓﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﻣﻨﺎﻗﺸﺔ ﻗﻀﺎﻳﺎ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻭﻳﻄﻠﺐ ﻣﻨﻪ ﻣﻮﺍﺻﻠﺔ ﺍﻟﻨﻤﻮ ﻟﻨﻔﺴﻪ ﻣﻦ‬

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 ‫ﺧﻼﻝ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺒﺤﺚ ﻭﲢﻜﻤﻪ ﻟﻠﻤﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﻻﺑﺪ ﻟﻠﻤﻌﻠﻢ ﺃﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺍﳊﺎﺳﻮﺏ ﳌﻮﺍﻛﺒﺔ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﻷﻧﻪ ﺃﺻﺒﺢ ﻣﻦ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬

‫ﻭﻧﺎﻟﺖ ﺍﻟﻔﻘﺮﺓ )ﻣﺘﺎﺑﻌﺘﻪ ﻟﺘﻄﻮﻳﺮ ﺍﳌﺴﺘﺠﺪﺍﺕ( ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻟﺚ ﻭﻣﺮﺩ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺍﳌﻌﻠﻢ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺍﻟﺘﻐﻴﺮ ﺍﳌﺴﺘﻤﺮ‪ ,‬ﻭﺃﻻ ﻳﻘﻒ ﻣﻜﺘﻮﻑ ﺍﻷﻳﺪﻱ ﺃﻣﺎﻡ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ‬
‫ﻭﺛﻮﺭﺓ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ,‬ﻓﻼﺑﺪ ﻣﻦ ﺗﻐﻴﻴﺮ ﻭﺗﻄﻮﻳﺮ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻟﻴﻨﺴﺠﻢ ﻣﻊ ﺍﻟﺘﻄﻮﺭ ﺍﳌﻌﺮﻓﻲ‪ ,‬ﻛﻤﺎ ﺃﻥ‬
‫ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﻣﺘﺎﺑﻌﺔ ﺗﻠﻚ ﺍﻟﺘﻄﻮﺭﺍﺕ ﻭﺍﳌﺴﺘﺠﺪﺍﺕ ﻓﻲ ﻣﻴﺪﺍﻥ ﺗﺨﺼﺼﻪ ﻷﻥ ﺍﳌﻌﻠﻢ ﺻﺎﻧﻊ ﻗﺮﺍﺭ ﻳﻔﻬﻢ‬
‫ﻭﻳﺘﻔﻬﻢ‪ ,‬ﻭﺑﻬﺎ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍﹱ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺎﺩﺓ ﺍﻟﺪﺭﺍﺳﻴﺔ‪ ,‬ﻭﻳﻌﺮﻑ ﻣﺎﺫﺍ ﻳﻌﻤﻞ‪ ,‬ﻭﻣﺘﻰ ﻳﻌﻤﻞ‬
‫ﻭﺑﻬﺬﺍ ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﳝﺘﻠﻚ ﻋﻠﻤﺎﹱ ﻭﻳﺴﺘﻄﻴﻊ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ ﺗﻄﻮﻳﺮﻩ‬
‫ﻷﻧﻪ ﻫﻮ ﺍﳌﻨﺘﺞ ﻟﻠﻌﻤﻞ ﻭﻗﺎﺋﺪ ﻟﻠﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‪.‬‬

‫ﺍﳌﺠﺎﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ‬

‫ﺗﻀﻤﻦ ﻫﺬﺍ ﺍﳌﺠﺎﻝ )‪ (8‬ﻓﻘﺮﺍﺕ ﺷﻤﻞ ﺍﻟﺜﻠﺚ ﺍﻷﻋﻠﻰ ﻣﻨﻬﺎ ﺛﻼﺙ ﻓﻘﺮﺍﺕ ﻫﻲ‪:‬‬

‫ﻧﺎﻟﺖ ﻓﻘﺮﺓ )ﻧﻈﺮﺓ ﺍﳌﺠﺘﻤﻊ ﺇﻟﻰ ﻭﻇﻴﻔﺔ ﺍﳌﻌﻠﻢ( ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻭﻝ ﺑﻮﺳﻂ ﻣﺮﺟﺢ )‪ (1٫72‬ﻭﻳﻌﻮﺩ‬
‫ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﻈﺮﺓ ﻟﻠﻤﻌﻠﻢ ﻣﻨﺬ ﺍﻟﻘﺪﻡ ﻛﺎﻧﺖ ﻧﻈﺮﺓ ﺗﻘﺪﻳﺮﻳﺔ ﻓﻬﻮ ﺻﺎﺣﺐ ﺭﺳﺎﻟﺔ ﻣﻘﺪﺳﺔ ﻭﺷﺮﻳﻔﺔ‬
‫ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ‪ ,‬ﻭﻫﻮ ﻣﻌﻠﻢ ﺍﻷﺟﻴﺎﻝ ﻭﻣﺮﺑﻴﻬﺎ‪ .‬ﻭﺇﺫﺍ ﺃﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ ﻓﻲ ﻣﻌﺎﻧﻲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻘﺪﺳﺔ‬
‫ﻭﺍﳌﻬﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺧﻠﺼﻨﺎ ﺇﻟﻰ ﺃﻥ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺘﻲ ﺍﺧﺘﺎﺭﻫﺎ ﺍﳌﻌﻠﻢ‪ ,‬ﺃﻭ ﺍﻧﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺇﳕﺎ ﻫﻲ ﻣﻬﻨﺔ‬
‫ﺃﺳﺎﺳﻴﺔ ﻭﺭﻛﻴﺰﺓ ﻣﻬﻤﺔ ﻓﻲ ﺗﻘﺪﻡ ﺍﻷﱈ ﻭﺳﻴﺎﺩﺗﻬﺎ ﻭﺗﻌﺰﻱ ﺑﻌﺾ ﺍﻷﱈ ﻓﺸﻠﻬﺎ ﺃﻭ ﳒﺎﺣﻬﺎ ﻓﻲ‬
‫ﺍﳊﺮﻭﺏ ﺇﻟﻰ ﺍﳌﻌﻠﻢ ﻭﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻛﻤﺎ ﺇﻧﻬﺎ ﺗﻌﺰﻱ ﺗﻘﺪﻣﻬﺎ ﻓﻲ ﻣﺠﺎﻻﺕ ﺍﳊﻀﺎﺭﺓ ﻭﺍﻟﺮﻗﻲ ﺇﻟﻰ‬
‫ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻳﻀﺎﹱ‪.‬‬

‫ﺃﻣﺎ ﻓﻘﺮﺓ )ﺍﻟﻔﻜﺮ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﻪ ﺍﳌﻌﻠﻢ( ﻓﻘﺪ ﻧﺎﻟﺖ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻧﻲ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‬
‫ﻭﻳﺤﺪﻩ ﻗﺪﺭﻫﺎ )‪ .(1٫58‬ﻭﺭﻤﺑﺎ ﻷﻥ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺗﺘﻄﻠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻠﻢ ﻗﺎﺩﺭﺍﹱ ﻋﻠﻰ ﺍﻟﺘﻨﻈﻴﺮ ﻣﻦ‬
‫ﺧﻼﻝ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ ﳑﺎﺭﺳﺎﺕ‪ ,‬ﺃﻭ ﺃﻥ ﻳﻔﻜﺮ ﺑﻄﺮﻳﻘﺔ ﻣﻨﻄﻘﻴﺔ ﻧﺎﻗﺪﺓ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ‬
‫ﺃﻧﺸﻄﺔ ﺃﻭ ﺃﻋﻤﺎﻝ‪ ,‬ﻭﻳﻜﻮﻥ ﻣﺘﻤﻜﻨﺎﹱ ﻣﻦ ﻭﺿﻊ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺎﻟﻌﻼﺝ ﺍﻟﺴﻠﻴﻢ ﻭﻭﺿﻌﻬﺎ ﻣﻮﺿﻊ‬
‫ﺍﻟﺘﻨﻔﻴﺬ‪ ,‬ﻭﺇﻥ ﻫﺬﺍ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻋﻠﻰ ﺃﻧﻪ ﻣﻬﻨﺔ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻛﻞ ﺍﳌﻮﺍﺻﻔﺎﺕ‬

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‫ﻓﻲ ﺃﺩﺍﺀ ﺧﺪﻣﺔ ﻋﺎﻣﺔ ﻭﺣﺎﺟﺔ ﺇﻟﻰ ﺇﻋﺪﺍﺩ ﻣﺒﺮﻣﺞ ﻭﳕﻮ ﻣﺴﺘﻤﺮ ﻭﺍﺳﺘﻘﻼﻝ ﺫﺍﺗﻲ ﻭﻳﺘﻄﻠﺐ ﺃﻳﻀﺎﹱ ﺳﻌﺔ‬
‫ﺃﻓﻖ ﺍﳌﻌﻠﻢ ﻭﺣﻤﻠﺔ ﻟﻔﻜﺮ ﺗﺮﺑﻮﻱ ﻳﺴﺘﻨﺪ ﺇﻟﻰ ﻓﻠﺴﻔﺔ ﺗﺮﺑﻮﻳﺔ ﻳﺆﻣﻦ ﺑﻬﺎ ﻓﻲ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻓﻪ‪.‬‬

‫ﻭﲢﺘﻞ ﻓﻘﺮﺓ )ﺿﻌﻒ ﺍﻟﻄﻠﺒﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ( ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺑﺪﺭﺟﺔ ﺣﺪﺓ ﻗﺪﺭﻫﺎ )‪.(1٫57‬‬

‫ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﺗﺮﻛﺰ ﺍﳌﺪﺭﺳﺔ ﻋﻠﻰ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻋﻄﺎﺋﻬﺎ ﺍﻷﻭﻟﻮﻳﺔ ﻷﻥ ﻣﻦ ﺃﺧﻄﺮ‬
‫ﻭﺍﺟﺒﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻫﻮ ﻣﺴﺎﻋﺪﺓ ﻛﻞ ﺍﻟﻄﻼﺏ ﻛﻲ ﻳﺼﺒﺤﻮﺍ ﻣﻬﺮﺓ ﻓﻲ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺘﻌﺒﻴﺮ ﺍﻟﺸﻔﻮﻱ ﺇﺫ ﺇﻥ‬
‫ﺿﻌﻒ ﺍﻟﻄﻠﺒﺔ ﻫﻮ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ‪ .‬ﻭﻗﺪ ﳌﺲ ﺍﻟﺒﺎﺣﺜﺎﻥ ﻣﻌﺎﻧﺎﺓ ﺍﳌﻌﻠﻤﲔ ﻓﻲ ﻫﺬﻩ‬
‫ﺍﳌﺸﻜﻠﺔ‪ ,‬ﻭﻣﺎ ﺗﺴﺒﺒﻪ ﻟﻬﻢ ﻣﻦ ﺿﻴﺎﻉ ﳉﻬﻮﺩﻫﻢ ﻭﺍﺭﺑﺎﻙ ﳌﻌﻈﻢ ﺧﻄﻄﻬﻢ ﳑﺎ ﻳﺠﻌﻞ ﺗﻌﻠﻴﻤﻬﻢ ﺻﻌﺒﺎﹱ‬
‫ﻼ ﻭﻟﻌﻞ ﻣﺮﺩ ﻫﺬﺍ ﺍﻟﻀﻌﻒ ﺇﻟﻰ ﺍﻟﻨﻘﺺ ﻓﻲ ﺃﻋﺪﺍﺩ ﻣﻌﻠﻤﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺇﻟﻰ ﺍﻟﻜﺘﺐ‬ ‫ﻭﻟﻴﺲ ﻓﺎﻋ ﹱ‬
‫ﺍﳌﺪﺭﺳﻴﺔ ﻭﺇﻟﻰ ﻣﺰﺍﺣﻤﺔ ﺍﻟﻌﺎﻣﻴﺔ ﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﻭﺧﺎﺭﺟﻬﺎ‪.‬‬

‫ﺍﳌﺠﺎﻝ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ‬

‫ﻭﻛﺎﻥ ﻋﺪﺩ ﻓﻘﺮﺍﺗﻪ )‪ (12‬ﻓﻘﺮﺓ‪ ,‬ﺷﻤﻞ ﺍﻟﺜﻠﺚ ﺍﻷﻋﻠﻰ ﻣﻨﻬﺎ ﺃﺭﺑﻊ ﻓﻘﺮﺍﺕ ﻫﻲ‪:‬‬

‫ﻧﺎﻟﺖ ﺍﻟﻔﻘﺮﺓ )ﺗﻮﺍﻓﺮ ﺃﺳﺎﻟﻴﺐ ﻋﺎﺩﻟﺔ ﻟﻠﺘﻘﺪﻡ ﺍﻟﻮﻇﻴﻔﻲ ﻭﺍﻟﺘﺮﻗﻴﺔ( ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻭﻝ ﺑﺤﺪﺓ ﻗﺪﺭﻫﺎ‬
‫)‪ (1٫74‬ﺣﻴﺚ ﻳﺸﻜﻞ ﺍﻟﺘﺮﻗﻲ ﺍﻟﻮﻇﻴﻔﻲ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻜﺎﻓﺂﺕ ﻣﻦ ﺍﳊﻮﺍﻓﺰ ﺍﳌﻬﻤﺔ ﻟﻠﻤﻌﻠﻤﲔ‪.‬‬

‫ﻭﺗﺸﻴﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺍﻹﻋﺪﺍﺩ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻔﺎﺋﺪﺗﻪ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﻬﻮﺽ ﺑﺎﻷﺩﺍﺀ‬
‫ﺍﻟﻮﻇﻴﻔﻲ ﻭﺍﳌﻬﻨﻲ ﻭﻟﻺﳌﺎﻡ ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﻌﻤﻞ ﻭﺭﻓﻊ ﻣﺴﺘﻮﻯ ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻌﻤﻞ ﻭﻫﻜﺬﺍ ﳝﻜﻦ ﺃﻥ‬
‫ﺗﺸﻤﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﳌﻬﻨﻴﺔ ﺗﺄﻣﲔ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﻬﻨﻲ‪ ,‬ﻭﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺗﺮﻗﻴﺎﺕ‬
‫ﻭﻋﻼﻭﺍﺕ‪ ,‬ﻭﺗﻠﺒﻴﺔ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻮﻇﻴﻔﺔ ﻭﺍﻟﺘﻜﻴﻒ ﻣﻌﻬﺎ‪ ,‬ﻭﺗﻌﺪﻳﻞ ﺍﳌﺴﺎﺭ ﺍﳌﻬﻨﻲ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺘﺨﻄﻴﻂ‪.‬‬

‫ﺃﻣﺎ ﻓﻘﺮﺓ )ﺗﻘﺪﱘ ﺍﳊﻮﺍﻓﺰ ﺍﳌﺎﺩﻳﺔ ﻟﻠﻤﻌﻠﻢ ﺑﺸﻜﻞ ﻋﺎﻡ( ﻓﻘﺪ ﻧﺎﻟﺖ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻧﻲ ﺑﻮﺳﻂ‬
‫ﻣﺮﺟﺢ )‪ .(1٫65‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﺃﻥ ﻳﺠﺬﺏ ﺍﻟﺘﺪﺭﻳﺲ ﺑﻌﺾ ﺍﻷﺷﺨﺎﺹ ﻣﻦ ﺃﺟﻞ ﺍﻷﺟﻮﺭ‬
‫ﻷﻥ ﺍﻟﺘﺪﺭﻳﺲ ﺑﺼﻔﺔ ﻣﻬﻨﻴﺔ ﻣﻨﺨﻔﻀﺔ ﺍﻷﺟﺮ‪ ,‬ﻭﻟﻜﻦ ﺫﻟﻚ ﺍﳌﻮﺿﻮﻉ ﻧﺴﺒﻲ‪ ,‬ﻭﻣﺴﺄﻟﺔ ﺟﺪﻳﺔ ﺗﻘﺘﻀﻲ‬
‫ﺍﻻﺳﺘﻔﺴﺎﺭ ﻋﻦ ﻣﺤﻚ ﻣﻘﺎﺭﻧﺔ ﺃﺟﺮ ﺍﳌﻌﻠﻢ‪.‬‬

‫ﺇﻥ ﺩﻭﺭ ﺍﶈﻔﺰﺍﺕ ﺍﳌﺎﺩﻳﺔ ﺗﺰﻳﺪ ﻣﻦ ﻋﻄﺎﺀ ﺍﳌﺪﺭﺱ ﻭﺗﺪﻓﻌﻪ ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻨﺸﺎﻁ‪ .‬ﻟﺬﻟﻚ ﻓﺈﻥ‬
‫ﺇﺣﺴﺎﺳﻪ ﺑﺄﻥ ﺟﻬﺪﻩ ﻣﻮﺿﻊ ﺗﻘﺪﻳﺮ ﻳﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﻘﺪﻡ ﻟﻪ ﻣﻦ ﺟﺰﺍﺀ ﻭﻳﺤﻔﺰﻩ ﻷﻥ ﻳﺘﻘﻦ ﻣﺎﺩﺗﻪ‪.‬‬

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 ‫ﻭﻧﺎﻟﺖ ﻓﻘﺮﺓ )ﺯﻳﺎﺩﺓ ﺍﻻﻋﺒﺎﺀ ﻭﺍﻷﻋﻤﺎﻝ ﻏﻴﺮ ﺍﻻﻛﺎﺩﳝﻴﺔ ﺍﻟﺘﻲ ﻳﻜﻠﻒ ﺑﻬﺎ( ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻟﺚ ﺑﻮﺳﻂ‬
‫ﻣﺮﺟﺢ ﻗﺪﺭﻩ )‪ ,(1٫61‬ﻭﻫﺬﺍ ﺍﻟﻌﺎﻣﻞ ﺍﳌﺆﺛﺮ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻤﲔ ﻳﻜﻮﻥ ﻧﺘﻴﺠﺔ ﺍﻹﺭﻫﺎﻕ ﻭﻣﺸﻘﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﳌﻠﻘﻰ ﻋﻠﻰ ﻛﺎﻫﻞ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻤﺑﺎ ﻻ ﻳﻌﺎﻧﻴﻪ ﺯﻣﻼﺅﻩ ﻣﻌﻠﻤﻮ ﺍﳌﻮﺍﺩ ﺍﻷﺧﺮﻯ‪.‬‬

‫ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻋﺐﺀ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻌﻠﻴﺔ ﺍﻟﺘﻲ ﺗﻔﻮﻕ ﺍﻟﺜﻼﺛﲔ ﺣﺼﺔ ﺍﺳﺒﻮﻋﻴﺎﹱ‪ ,‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻡ‬
‫ﺑﺎﻟﺘﺤﻀﻴﺮ ﳌﻮﺍﺩ ﻋﺪﺓ ﻫﻲ ﺍﳌﻄﺎﻟﻌﺔ ﺍﻟﺘﻌﺒﻴﺮ‪ ,‬ﺍﻹﻣﻼﺀ‪ ,‬ﺍﻟﻘﻮﺍﻋﺪ‪ ,‬ﻭﻛﻞ ﻣﻨﻬﺎ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺗﻘﻮﱘ‬
‫ﻭﺗﺼﺤﻴﺢ ﻭﻃﺮﻳﻘﺔ ﺗﺪﺭﻳﺲ ﻣﻊ ﺟﻌﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺍﳌﻜﺘﺒﺔ ﻭﺍﺟﺒﺎﹱ ﺇﺿﺎﻓﻴﺎﹱ ﻟﻪ ﻭﺗﻜﻠﻴﻒ ﺇﺩﺍﺭﺓ ﺍﳌﺪﺭﺳﺔ ﻟﻪ‬
‫ﺑﻜﻞ ﻧﺸﺎﻁ ﻟﻐﻮﻱ ﺗﻘﻮﻡ ﺑﻪ‪ ,‬ﻓﻬﺬﻩ ﺍﳌﻬﻤﺎﺕ ﺗﺘﺮﻙ ﻣﺘﺎﻋﺐ ﺑﺪﻧﻴﺔ ﻭﻧﻔﺴﻴﺔ ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﻣﻨﻪ‬
‫ﺃﻥ ﻳﺆﺩﻱ ﻋﻤﻠﻪ ﺑﺈﺗﻘﺎﻥ ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﺩﺍﺅﻩ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ‪.‬‬

‫ﺍﳌﺠﺎﻝ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺪﺭﺳﻴﺔ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﺍﳌﻌﻠﻢ‬

‫ﻭﻋﺪﺩ ﻓﻘﺮﺍﺗﻪ )‪ (9‬ﻓﻘﺮﺍﺕ ﺷﻤﻞ ﺍﻟﺜﻠﺚ ﺍﻷﻋﻠﻰ ﻣﻨﻬﺎ ﺛﻼﺙ ﻓﻘﺮﺍﺕ ﻫﻲ‪:‬‬

‫ﻧﺎﻟﺖ ﻓﻘﺮﺓ )ﻋﺪﺩ ﺍﻟﻄﻠﺒﺔ ﻓﻲ ﻛﻞ ﻓﺼﻞ ﺩﺭﺍﺳﻲ( ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻭﻝ ﺑﺤﺪﺓ ﻗﺪﺭﻫﺎ )‪ (1٫62‬ﻷﻥ ﺯﻳﺎﺩﺓ‬
‫ﺃﻋﺪﺍﺩ ﺍﻟﻄﻠﺒﺔ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻟﺪﺭﺍﺳﻲ ﻭﻋﺪﻡ ﺗﻨﺎﺳﺐ ﺃﻋﺪﺍﺩ ﺃﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻣﻌﻬﻢ ﳑﺎ ﻳﺰﻳﺪ‬
‫ﻣﻦ ﺃﻋﺒﺎﺋﻬﻢ ﺍﻟﻮﻇﻴﻔﻴﺔ‪ ,‬ﻭﲢﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺘﺪﺭﻳﺐ ﻭﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﻳﺘﻄﻠﺐ ﺃﻥ ﻳﻘﻒ ﺍﳌﻌﻠﻢ ﻋﻠﻰ‬
‫ﻗﺪﺭﺍﺕ ﻛﻞ ﻃﺎﻟﺐ ﻣﻦ ﻃﻠﺒﺘﻪ ﻭﺇﺭﺷﺎﺩﻩ ﻭﻧﻀﺠﻪ ﻭﺗﻘﻮﳝﻪ‪ ,‬ﻭﻫﺬﺍ ﻳﺴﺘﺤﻴﻞ ﻣﻊ ﻛﺜﺎﻓﺔ ﺃﻋﺪﺍﺩ ﺍﻟﻄﻠﺒﺔ‬
‫ﻓﻲ ﺍﻟﺸﻌﺒﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﺇﻥ ﻫﺬﺍ ﻳﺆﻛﺪ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﺍﳉﻤﺎﻋﻲ ﻭﺍﻟﻔﺮﺩﻱ‬
‫ﻭﺍﻻﻧﻀﺒﺎﻁ ﺍﻟﺬﺍﺗﻲ ﻟﻠﺘﻼﻣﻴﺬ‪.‬‬

‫ﻭﺻﻌﺪﺕ ﻓﻘﺮﺓ )ﺗﻮﺍﻓﺮ ﻏﺮﻑ ﻛﺎﻓﻴﺔ ﻟﻠﻤﻌﻠﻤﲔ ﻭﺍﻷﻧﺸﻄﺔ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ( ﺇﻟﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻧﻲ‬
‫ﺑﻮﺳﻂ ﻣﺮﺟﺢ ﻗﺪﺭﻩ )‪ (1٫61‬ﻟﻜﻮﻥ ﺍﳉﻬﺪ ﻭﺍﻟﻌﻨﺎﺀ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺘﻄﻠﺐ ﺃﻭﻗﺎﺗﺎﹱ‬
‫ﻳﺨﻠﺪ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﺮﺍﺣﺔ‪ ,‬ﺃﻭ ﺍﻟﻘﻴﺎﻡ ﺑﺒﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻷﻛﺎﺩﳝﻴﺔ ﳑﺎ ﻳﺘﻄﻠﺐ ﻣﻜﺎﻧﺎﹱ ﺗﺘﻮﺍﻓﺮ ﻓﻴﻪ ﻭﺳﺎﺋﻞ‬
‫ﺍﻟﺮﺍﺣﺔ ﻭﺍﻹﻣﻜﺎﻧﺎﺕ ﳑﺎ ﻳﺤﻘﻖ ﺍﺳﺘﻘﻼﻟﻴﺔ ﻛﻞ ﻣﻌﻠﻢ‪ ,‬ﺧﺎﺻﺔ ﻭﺃﻥ ﺣﺮﻣﺎﻧﻪ ﻣﻦ ﺫﻟﻚ ﻳﺆﺛﺮ ﻓﻲ ﺃﺩﺍﺋﻪ‬
‫ﺍﻟﻮﻇﻴﻔﻲ ﻭﲤﻜﻨﻪ ﻣﻦ ﻣﻮﺍﺻﻠﺔ ﻳﻮﻣﻪ ﺍﻟﺪﺭﺍﺳﻲ ﺑﻨﺸﺎﻁ‪.‬‬

‫ﺃﻣﺎ ﻓﻘﺮﺓ )ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﻲ ﺗﺴﻮﺩ ﺍﻟﺒﻴﺌﺔ ﺍﳌﺪﺭﺳﻴﺔ( ﻓﻘﺪ ﻧﺎﻟﺖ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻟﺚ ﺑﻮﺳﻂ ﻣﺮﺟﺢ‬
‫ﻗﺪﺭﻩ )‪ (1٫55‬ﻓﺎﳌﺪﺭﺳﺔ ﻣﺆﺳﺴﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﺘﺤﻘﻖ ﻓﻴﻬﺎ ﺣﻴﺎﺓ ﺍﻟﻄﺎﻟﺐ ﻭﻣﻦ ﺧﻼﻝ ﻋﻼﻗﺔ ﺍﻟﻄﺎﻟﺐ‬
‫ﺑﺰﻣﻼﺋﻪ ﻭﻋﻼﻗﺘﻪ ﺑﺎﳌﻌﻠﻢ ﻭﻋﻼﻗﺔ ﺍﳌﻌﻠﻢ ﺑﺎﻟﻄﻠﺒﺔ ﻭﺑﺎﻵﺧﺮﻳﻦ‪ ,‬ﻭﺇﻥ ﻭﺟﻮﺩ ﺑﻴﺌﺔ ﻣﺮﻳﺤﺔ ﺗﺴﻮﺩﻫﺎ‬
‫‪٧٣‬‬
‫ﻋﻼﻗﺎﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻧﺎﺟﺤﺔ ﺗﻌﻤﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻟﻌﻄﺎﺀ ﺍﳌﻬﻨﻲ ﻭﺣﺐ ﺍﳌﻌﻠﻢ ﳌﻌﻬﺪﻩ ﺍﻟﻌﻠﻤﻲ ﻭﺭﻏﺒﺘﻪ‬
‫ﻓﻲ ﻣﻬﻨﺘﻪ‪ .‬ﻭﻹﺩﺍﺭﺓ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺪﻭﺭ ﺍﻷﻛﺒﺮ ﻓﻲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﻭﻛﺬﻟﻚ ﻟﻠﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺗﺸﻜﻞ‬
‫ﻣﺤﻴﻂ ﺍﳌﺪﺭﺳﺔ‪.‬‬

‫اﻟﺘﻮﺻﻴﺎت‪:‬‬
‫‪ -1‬ﺗﺮﺟﻤﺔ ﺗﻘﺪﻳﺮ ﺍﳌﺴﺆﻭﻟﲔ ﻟﺪﻭﺭ ﺍﳌﻌﻠﻢ ﺇﻟﻰ ﺣﻮﺍﻓﺰ ﻣﺎﺩﻳﺔ ﻭﻣﻌﻨﻮﻳﺔ ﻭﺗﺸﺮﻳﻌﺎﺕ ﻓﻴﻬﺎ ﺗﺸﺠﻴﻊ‬
‫ﻭﺗﺜﻤﲔ‪.‬‬
‫‪ -2‬ﺇﺩﺭﺍﻙ ﻣﻌﻠﻤﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻌﻠﻤﺎﺗﻬﺎ ﳋﻄﻮﺭﺓ ﺍﳌﻬﻤﺔ ﺍﻟﺘﻲ ﻳﺆﺩﻭﻧﻬﺎ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﻭﺧﺎﺭﺟﻬﺎ‪.‬‬
‫‪ -3‬ﺇﺟﺎﺩﺓ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﻓﻲ ﺍﳌﻌﺎﻫﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﻓﻖ ﺃﺣﺪﺙ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ‪.‬‬
‫‪ -4‬ﺿﺮﻭﺭﺓ ﺗﻨﻤﻴﺔ ﺍﻟﻘﺪﺭﺍﺕ ﺍﳌﻬﻨﻴﺔ ﻭﺍﻷﻧﺸﻄﺔ ﺍﳌﺼﺎﺣﺒﺔ ﻟﻠﻤﻌﻠﻢ ﻭﺗﻄﻮﻳﺮ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ‪,‬‬
‫ﻭﺯﻳﺎﺩﺓ ﺛﻘﺎﻓﺔ ﺍﳌﻌﻠﻢ ﻭﺗﻮﺳﻴﻊ ﺍﻓﻘﻪ‪.‬‬
‫‪ -5‬ﻋﻘﺪ ﺩﻭﺭﺍﺕ ﺗﺪﺭﻳﺒﻴﺔ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫‪ -6‬ﺿﺮﻭﺭﺓ ﺍﻟﺘﻮﺍﺻﻞ ﻭﺍﻻﺗﺼﺎﻝ ﻣﻊ ﺍﻟﻌﺎﻟﻢ ﺍﳋﺎﺭﺟﻲ‪ ,‬ﻭﻓﻬﻢ ﻣﺸﻜﻼﺗﻪ‪.‬‬

‫ﻣﻘﺘﺮﺣﺎت ﻣﻌﻠﻤﻲ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ وﻣﻌﻠﻤﺎﺗﻬﺎ ﻟﻠﻌﻮاﻣﻞ‬

‫اﻟﻤﺆﺛﺮة ﻓﻲ أداﺋﻬﻢ‬
‫ﺍﻃﻠﻊ ﺍﻟﺒﺎﺣﺜﺎﻥ ﻋﻠﻰ ﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺃﻓﺮﺍﺩ ﻋﻴﻨﺔ ﺍﻟﺒﺤﺚ ﺍﳌﺪﻭﻧﺔ ﻓﻲ ﺍﺳﺘﻤﺎﺭﺍﺕ ﺍﻻﺳﺘﺒﺎﻧﺔ‬
‫ﺍﳌﻮﺯﻋﺔ ﻋﻠﻴﻬﻢ ﻟﻠﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺋﻬﻢ ﻭﺫﻟﻚ ﲢﻘﻴﻘﺎﹱ ﻟﻠﻬﺪﻑ ﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻟﺒﺤﺚ‪ ,‬ﻭﺁﺛﺮ ﺍﻟﺒﺎﺣﺜﺎﻥ‬
‫ﺃﻥ ﻳﺘﻨﺎﻭﻻ ﺃﻫﻢ ﺍﳊﻠﻮﻝ ﺍﳌﻘﺘﺮﺣﺔ ﻣﻨﻬﺎ‪:‬‬
‫‪ -1‬ﺿﺮﻭﺭﺓ ﺗﻨﻤﻴﺔ ﺍﻟﻘﺪﺭﺍﺕ ﺍﳌﻬﻨﻴﺔ ﻭﺍﻷﻧﺸﻄﺔ ﺍﳌﺼﺎﺣﺒﺔ ﻟﻠﻤﻌﻠﻢ‪.‬‬
‫‪ -2‬ﺗﻄﻮﻳﺮ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﺗﻮﻓﻴﺮ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﳌﺴﺎﻳﺮﺓ ﺍﻟﺘﻄﻮﺭ ﺍﳌﻌﺮﻓﻲ‪ ,‬ﻭﺇﺷﺮﺍﻙ ﺍﳌﻌﻠﻢ‬
‫ﻓﻲ ﺇﻋﺪﺍﺩﻩ‪.‬‬
‫‪ -3‬ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻲ ﺑﺮﺍﻣﺞ ﺗﺪﺭﻳﺐ ﺍﳌﻌﻠﻤﲔ‪.‬‬

‫‪٧٤‬‬
 ‫اﻟﻤﺼﺎدر‬
‫‪ -1‬ﺍﻷﺣﻤﺪ‪ ,‬ﺧﺎﻟﺪ‪ (2005) .‬ﺗﻜﻮﻳﻦ ﺍﳌﻌﻠﻤﲔ ﻣﻦ ﺍﻹﻋﺪﺍﺩ ﺇﻟﻰ ﺍﻟﺘﺪﺭﻳﺐ‪ .‬ﻁ‪ ,1‬ﺍﻟﻌﲔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳉﺎﻣﻌﻲ‪.‬‬

‫‪ -2‬ﺑﺸﺎﺭﺓ‪ ,‬ﺟﺒﺮﺍﺋﻴﻞ )‪ (2003‬ﺍﳌﻌﻠﻢ ﻓﻲ ﻣﺪﺭﺳﺔ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻁ‪ ,1‬ﺳﻮﺭﻳﺎ‪ :‬ﺩﺍﺭ ﺍﻟﺮﺿﺎ ﻟﻠﻄﺒﺎﻋﺔ‬
‫ﻭﺍﻟﻨﺸﺮ‪.‬‬

‫‪ -3‬ﺩﻳﻨﺲ ﻫﻴﻨﺰ‪ ,2002 ,‬ﺃﺳﺲ ﺍﻟﺘﺪﺭﻳﺲ ﻓﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ‪ ,‬ﻋﻤﺎﻥ‪ :‬ﺩﺍﺭ ﻓﺎﺭﻭﻕ ﻟﻠﻨﺸﺮ‬
‫ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬

‫‪ -4‬ﺭﺍﺷﺪ‪ ,‬ﻋﻠﻲ‪ ,(1996) ,‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﻤﻞ ﻭﺍﻋﺪﺍﺩﻩ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ -5‬ﺳﺎﻣﻲ‪ ,‬ﻓﺘﺤﻲ‪ ,(1999) ,‬ﺍﳌﻌﻮﻗﺎﺕ ﺍﳌﻬﻨﻴﺔ ﻷﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ – ﺟﺎﻣﻌﺔ ﺍﻻﺳﻜﻨﺪﺭﻳﺔ‬
‫ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻫﻢ‪ ,‬ﺍﳌﺆﲤﺮ ﺍﻟﻘﻮﻣﻲ ﺍﻟﺴﻨﻮﻱ ﺍﻟﺴﺎﺩﺱ ﳌﺮﻛﺰ ﺗﻄﻮﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳉﺎﻣﻌﻲ‪ ,‬ﺟﺎﻣﻌﺔ‬
‫ﻋﲔ ﺷﻤﺲ‪.‬‬

‫‪ -6‬ﺳﻌﻔﺎﻥ‪ ,‬ﻣﺤﻤﺪ ﺃﺣﻤﺪ‪ ,‬ﻭﺳﻌﻴﺪ ﻃﻪ ﻣﺤﻤﻮﺩ‪ ,(2002) ,‬ﺍﳌﻌﻠﻢ ﺇﻋﺪﺍﺩﻩ ﻭﻣﻜﺎﻧﺘﻪ ﻭﺃﺩﻭﺍﺭﻩ ‪-‬‬
‫ﻣﻜﺘﺒﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ‪ ,‬ﻋﻤﺎﻥ‪.‬‬

‫‪ -7‬ﺳﻨﻘﺮ ﺻﺎﳊﺔ‪ ,(1989) ,‬ﺑﻌﺾ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻓﻲ ﻣﺠﺎﻝ ﺗﺪﺭﻳﺐ ﺍﳌﻌﻠﻢ ﻓﻲ ﺃﺛﻨﺎﺀ‬
‫ﺍﳋﺪﻣﺔ‪ ,‬ﺍﲢﺎﺩ ﺍﳌﻌﻠﻤﲔ ﺍﻟﻌﺮﺏ‪ ,‬ﺩﻣﺸﻖ‪.‬‬

‫‪ -8‬ﺳﻴﻒ‪ ,‬ﻣﺤﻤﻮﺩ‪ ,‬ﻭﺳﻌﻴﺪ ﻣﺤﻤﺪ ﻣﺎﻟﻚ‪ .(2001) .‬ﻣﻌﻠﻢ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪.‬‬

‫‪ -9‬ﺻﺎﻟﺢ‪ ,‬ﺃﺣﻤﺪ ﺍﻟﺮﺍﺷﺪ‪ (1989) .‬ﺩﺍﻓﻊ ﺍﳌﻜﺎﻧﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﻌﻠﻢ ﻓﻲ ﺩﻭﻟﺔ ﺍﻟﻜﻮﻳﺖ‪ .‬ﺍﳌﺆﲤﺮ‬
‫ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﺘﺎﺳﻊ ﺣﻮﻝ ﺍﳌﻜﺎﻧﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﻌﻠﻢ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‪ .‬ﻁ‪ 1‬ﺟﻤﻌﻴﺔ ﺍﳌﻌﻠﻤﲔ‬
‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ .‬ﺍﻟﻜﻮﻳﺖ‪.‬‬

‫‪ -10‬ﺷﻮﻳﻄﺮ‪ ,‬ﻋﻴﺴﻰ‪ .(2004) .‬ﺗﻄﻮﻳﺮ ﺑﺮﻧﺎﻣﺞ ﺗﺪﺭﻳﺒﻲ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫ﻹﻋﺪﺍﺩ ﻣﻌﻠﻤﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,.‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﻴﺮ ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ‪ ,‬ﺟﺎﻣﻌﺔ ﻋﻤﺎﻥ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻋﻤﺎﻥ‪ ,‬ﺍﻷﺭﺩﻥ‪.‬‬

‫‪٧٥‬‬
‫‪ -11‬ﻋﺒﺎﺩﺍﺕ‪ ,‬ﻫﻴﺜﻢ ﻣﺼﻄﻔﻰ‪ ,2003 ,‬ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﻬﺎﺭﻳﺔ ﳌﻌﻠﻤﻲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﻬﻨﻴﺔ ﻣﻦ‬
‫ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﳌﻌﻠﻤﲔ ﻭﺍﳌﺸﺮﻓﲔ ﻓﻲ ﻣﺤﺎﻓﻈﺔ ﺇﺭﺑﺪ‪ ,‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﻴﺮ ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ‪ ,‬ﺟﺎﻣﻌﺔ‬
‫ﻋﻤﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﺍﻷﺭﺩﻥ‪.‬‬

‫‪ -12‬ﻋﺒﺪ ﺍﻪﻠﻟ‪ ,‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ,‬ﻣﺴﺆﻭﻟﻴﺎﺕ ﺍﳌﻌﻠﻢ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﺍﳌﺆﲤﺮ ﺍﻟﻌﻠﻤﻲ‬
‫ﺍﻟﺴﻨﻮﻱ ﺍﻟﻌﺎﺷﺮ‪ ,‬ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ,‬ﺟﺎﻣﻌﺔ ﺍﳌﻨﺼﻮﺭﺓ‪.‬‬

‫‪ -13‬ﻋﺒﺪﺍﻟﺮﺣﻤﻦ‪ ,‬ﻣﺤﻤﺪ‪ .(1996) .‬ﺍﳌﻌﻠﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﺘﺪﺭﻳﺲ‪ .‬ﻋﻤﺎﻥ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬

‫‪ -14‬ﻋﺒﺪ ﻣﺤﻤﺪ‪ .(1981) .‬ﺍﻟﻌﺮﺏ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪ .‬ﻁ‪ ,1‬ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ‪.‬‬

‫‪ -15‬ﺍﳌﺠﻠﻮﻧﻲ‪ ,‬ﻋﺪﻧﺎﻥ‪ .(2003) .‬ﺍﳌﺸﻜﻼﺕ ﺍﻟﺘﻲ ﻳﻮﺍﺟﻬﻬﺎ ﺍﳌﻌﻠﻤﻮﻥ )ﺍﳌﺪﺭﺑﻮﻥ ﻓﻲ ﻣﺆﺳﺴﺔ‬

‫ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻬﻨﻲ ﻓﻲ ﺍﻷﺭﺩﻥ ﻭﺍﳊﻠﻮﻝ ﻭﺍﳌﻘﺘﺮﺣﺎﺕ ﻟﻬﺎ‪ .‬ﻋﻤﺎﻥ‪ ,‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﻴﺮ ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ‪,‬‬
‫ﺟﺎﻣﻌﺔ ﻋﻤﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻛﻠﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻌﻠﻴﺎ‪ ,‬ﺍﻷﺭﺩﻥ‪.‬‬

‫‪ -16‬ﻋﻘﻴﻞ‪ ,‬ﻣﺤﻤﺪ ﺣﺴﻦ‪ .(2000) .‬ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﻬﻨﻴﺔ ﻟﻠﻤﻌﻠﻤﲔ‪ ,‬ﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﻬﺎﺟﺮﺓ – ﺍﳌﺪﺧﻞ‬
‫– ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪ ,‬ﻁ‪ ,1‬ﺍﻟﻌﲔ – ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳉﺎﻣﻌﻲ‪.‬‬

‫‪ -17‬ﻓﺎﻥ ﺩﺍﻟﲔ‪ ,‬ﺩﻳﻮ ﺑﻮﻟﺪﺏ‪ ,(1985) ,‬ﻣﻨﻬﺎﺝ ﺍﻟﺒﺤﺚ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺗﺮﺟﻤﺔ ﻣﺤﻤﺪ‬
‫ﻧﺒﻴﻞ ﻧﻮﻓﻞ ﻭﺁﺧﺮﻳﻦ‪ ,‬ﻁ‪ ,3‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ -18‬ﻓﺘﺤﻲ‪ ,(2000) ,‬ﺃﺳﺲ ﺑﻨﺎﺀ ﺍﳌﻨﺎﻫﺞ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻡ‪ ,‬ﺟﺎﻣﻌﺔ ﻋﲔ ﺷﻤﺲ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪9 .‬‬
‫ﺷﺤﺎﺗﺔ‪ ,‬ﺣﺴﻦ‪ (2000) ,‬ﺍﳌﻌﻠﻤﻮﻥ ﺍﳌﺘﻌﻠﻤﻮﻥ‪ ,‬ﺃﳕﺎﻃﻬﻢ‪ ,‬ﺳﻠﻮﻛﻬﻢ ﺃﺩﺍﺅﻫﻢ‪ ,‬ﺷﻮﺕ‪ ,‬ﻣﺤﻤﻮﺩ‪,‬‬
‫ﻭﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ )‪ ,(2001‬ﻣﻌﻠﻢ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻁ‪ ,1‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ -19‬ﻣﺮﺳﻲ‪ ,‬ﻣﺤﻤﺪ ﻣﻨﻴﺮ‪) .‬ﺩ‪.‬ﺕ(‪ .‬ﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﻘﺎﺭﻧﺔ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻋﺎﻟﻢ‬
‫ﺍﻟﻜﺘﺐ‪.‬‬

‫‪20- Adams, Georg ia, S. Measurement and Evaluation, in Education,‬‬

‫‪psychology and Cuidence, Hotel, New York 1964‬‬

‫‪٧٦‬‬
 ‫اﺳﺘﺒﺎﻧﺔ اﻟﻌﻮاﻣﻞ اﻟﻤﺆﺛﺮة ﻓﻲ أداء اﻟﻤﻌﻠﻢ‬
‫ﺃﺧﻲ ﺍﳌﻌﻠﻢ‪ ,‬ﺍﺧﺘﻲ ﺍﳌﻌﻠﻤﺔ‪:‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﻪﻠﻟ ﻭﺑﺮﻛﺎﺗﻪ‪,‬‬
‫ﻳﻘﻮﻡ ﺍﻟﺒﺎﺣﺚ ﺑﺈﺟﺮﺍﺀ ﺩﺭﺍﺳﺔ ﺗﻬﺪﻑ ﺇﻟﻰ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻲ ﺃﺩﺍﺀ ﻣﻌﻠﻢ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻣﻌﻠﻤﻬﺎ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ‪ .‬ﻟﺬﺍ ﺃﺭﺟﻮ ﺍﻟﺘﻜﺮﻡ ﺑﺎﻹﺟﺎﺑﺔ ﻋﻦ ﻓﻘﺮﺍﺕ ﻫﺬﻩ‬
‫ﺍﻷﺩﺍﺓ ﺍﻟﺘﻲ ﺻﻤﻤﺖ ﺧﺼﻴﺼﺎ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﻬﺪﻑ‪ .‬ﻋﻠﻤﺎﹱ ﺑﺄﻥ ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺳﺘﻌﺎﻣﻞ‬
‫ﺑﺴﺮﻳﺔ ﻭﻟﻦ ﺗﺴﺘﺨﺪﻡ ﺇﻻ ﻷﻏﺮﺍﺽ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪.‬‬

‫أﺧﻲ اﻟﻤﻌﻠﻢ‪ ،‬أﺧﺘﻲ اﻟﻤﻌﻠﻤﺔ‬

‫ﺃﺭﺟﻮ ﺃﻥ ﺗﻘﺮﺃ ﻛﻞ ﻋﺒﺎﺭﺓ ﺑﺪﻗﺔ ﻭﺗﺮﻛﻴﺰ ﻗﺒﻞ ﻭﺿﻊ ﻋﻼﻣﺔ )ﺻﺢ( ﺍﻣﺎﻡ ﺍﳋﺎﻧﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻬﺎ‪,‬‬
‫ﻭﺃﺭﺟﻮ ﺃﻥ ﺗﺨﺘﺎﺭ ﺟﻮﺍﺑﺎﹱ ﻭﺍﺣﺪﺍﹱ ﻓﻘﻂ‪ ,‬ﻭﺃﻻ ﺗﺘﺮﻙ ﺃﻱ ﻓﻘﺮﺓ ﻣﻦ ﺩﻭﻥ ﺇﺟﺎﺑﺔ‪.‬‬

‫‪٧٧‬‬
 ‫اﺳﺘﺒﺎﻧﺔ اﻟﻌﻮاﻣﻞ اﻟﻤﺆﺛﺮة ﻓﻲ أداء اﻟﻤﻌﻠﻢ‬
‫اﻟﻤﺠﺎل ا‪¤‬ول‬
‫ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ ﺟﺩﺍً‬ ‫ﺍﻟﻣﺟﺎﻝ ﻭﺍﻟﻔﻘﺭﺍﺕ‬
‫ﺍﻟﻌﻭﺍﻣﻝ ﺍﻟﺷﺧﺻﻳﺔ ﺍﻟﻣﺅﺛﺭﺓ ﻓﻲ ﺃﺩﺍء ﺍﻟﻣﻌﻠﻡ‪:‬‬
‫ﺗﻣﺗﻊ ﺍﻟﻣﻌﻠﻡ ﺑﺻﺣﺔ ﺟﻳﺩﺓ‪.‬‬ ‫‪۱‬‬
‫ﺍﺗﺻﺎﻓﻪ ﺑﺎﻟﺭﺷﺎﻗﺔ ﻭﺳﻬﻭﻟﺔ ﺍﻟﺣﺭﻛﺔ‪.‬‬ ‫‪۲‬‬
‫ﺍﺗﺯﺍﻧﻪ ﺍﻻﻧﻔﻌﺎﻟﻲ‪.‬‬ ‫‪۳‬‬
‫ﺍﻫﺗﻣﺎﻣﻪ ﺑﻣﻅﻬﺭﻩ ﺍﻟﺧﺎﺭﺟﻲ‪.‬‬ ‫‪٤‬‬
‫ﺍﻋﺗﺩﺍﻟﻪ ﻓﻲ ﺁﺭﺍﺋﻪ ﻭﻣﻌﺗﻘﺩﺍﺗﻪ‪.‬‬ ‫‪٥‬‬
‫ﺗﻣﺗﻌﻪ ﺑﻘﺩﺭﺍﺕ ﻋﻘﻠﻳﺔ ﻋﺎﻟﻳﺔ‪.‬‬ ‫‪٦‬‬
‫ﺭﺿﺎﻩ ﻋﻥ ﻭﺍﻗﻊ ﺣﻳﺎﺗﻪ‪.‬‬ ‫‪۷‬‬

‫ﺍﻣﺗﻼﻛﻪ ﺻﻔﺔ ﺍﻟﻣﺭﻭﻧﺔ ﻓﻲ ﺍﻟﺗﻌﺎﻣﻝ ﻣﻊ‬

‫‪۸‬‬
‫ﺍﻵﺧﺭﻳﻥ‪.‬‬

‫ﺗﻘﺑﻠﻪ ﻵﺭﺍء ﺍﻵﺧﺭﻳﻥ ﻭﺗﻔﻬﻣﻪ ﻟﻬﺎ‪.‬‬ ‫‪۹‬‬

‫ﺗﻌﺎﻭﻧﻪ ﻣﻊ ﺍﻵﺧﺭﻳﻥ‪.‬‬ ‫‪۱۰‬‬
‫ﺣﺑﻪ ﻟﻠﻘﺭﺍءﺓ ﻭﺍﻻﻁﻼﻉ ﺍﻟﺧﺎﺭﺟﻲ‪.‬‬ ‫‪۱۱‬‬
‫ﺍﻟﺗﺯﺍﻣﻪ ﺑﻣﻭﺍﻋﻳﺩﻩ ﻭﻣﻬﺎﻣﻪ‪.‬‬ ‫‪۱۲‬‬
‫ﻗﺎﺑﻠﻳﺗﻪ ﻭﺍﺳﺗﻌﺩﺍﺩﻩ ﺍﻟﻘﻳﺎﺩﻱ‪.‬‬ ‫‪۱۳‬‬

‫‪٧٨‬‬
 ‫اﻟﻤﺠﺎل اﻟﺜﺎﻧﻲ‬
‫ﻣﻭﺍﻓﻕ ﺟﺩﺍً ﻣﻭﺍﻓﻕ ﻏﻳﺭ ﻣﻭﺍﻓﻕ‬ ‫ﺍﻟﻣﺟﺎﻝ ﻭﺍﻟﻔﻘﺭﺍﺕ‬
‫ﺍﻟﻌﻭﺍﻣﻝ ﺍﻟﻣﻬﻧﻳﺔ ﺍﻟﻣﺅﺛﺭﺓ ﻓﻲ ﺃﺩﺍء ﺍﻟﻣﻌﻠﻡ‪:‬‬
‫ﺇﺩﺭﺍﻙ ﺍﻟﻣﻌﻠﻡ ﻟﻸﺳﺱ ﺍﻟﻧﻔﺳﻳﺔ ﻟﻠﺗﻌﻠﻡ‪.‬‬ ‫‪۱‬‬
‫ﺇﻟﻣﺎﻣﻪ ﺑﻁﺭﺍﺋﻕ ﻭﺍﺳﺗﺭﺍﺗﻳﺟﻳﺎﺕ ﺍﻟﺗﺩﺭﻳﺱ‪.‬‬ ‫‪۲‬‬
‫ﻣﻌﺭﻓﺗﻪ ﺑﺧﺻﺎﺋﺹ ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﻌﻣﺭﻳﺔ ﻟﻠﻁﻠﺑﺔ‪.‬‬ ‫‪۳‬‬
‫ﻗﺩﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺗﺧﻁﻳﻁ ﺍﻟﺟﻳﺩ‪.‬‬ ‫‪٤‬‬
‫ﻗﺩﺭﺗﻪ ﻋﻠﻰ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﻭﺳﺎﺋﻝ ﺍﻟﺗﻌﻠﻳﻣﻳﺔ‪.‬‬ ‫‪٥‬‬
‫ﺷﻌﻭﺭﻩ ﺑﺎﻧﺗﻣﺎﺋﻪ ﻟﻠﻣﻬﻧﺔ ﻭﺣﺑﻪ ﻟﻬﺎ‪.‬‬ ‫‪٦‬‬
‫ﻣﻌﺭﻓﺗﻪ ﺑﺎﻷﻫﺩﺍﻑ ﺍﻟﺗﺭﺑﻭﻳﺔ ﺍﻟﺷﺎﻣﻠﺔ‪.‬‬ ‫‪۷‬‬
‫ﺍﻣﺗﻼﻛﻪ ﻗﺩﺭﺓ ﺣﻝ ﺍﻟﻣﺷﻛﻼﺕ ﺑﻁﺭﻕ ﻋﻠﻣﻳﺔ‪.‬‬ ‫‪۸‬‬
‫ﺷﻌﻭﺭﻩ ﺑﺎﻟﺣﻣﺎﺱ ﻟﻠﻌﻣﻝ ﺍﻟﺗﺩﺭﻳﺳﻲ‪.‬‬ ‫‪۹‬‬
‫‪ ۱۰‬ﺗﻣﻛﻧﻪ ﻣﻥ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺻﻔﻳﺔ‪.‬‬
‫‪ ۱۱‬ﺍﻟﻌﺏء ﺍﻟﺗﺩﺭﻳﺳﻲ ﻟﻠﻣﻌﻠﻡ‪.‬‬
‫‪ ۱۲‬ﻧﻘﺹ ﺇﻣﻛﺎﻧﺎﺕ ﺍﻟﻣﺩﺭﺳﺔ‪.‬‬
‫‪ ۱۳‬ﺍﺯﺩﺣﺎﻡ ﺍﻟﻔﺻﻭﻝ ﺍﻟﻔﺻﻭﻝ ﺑﻌﺩﺩ ﺍﻟﻁﻠﺑﺔ‪.‬‬
‫‪ ۱٤‬ﺍﻟﻧﻣﻁ ﺍﻹﺩﺍﺭﻱ ﺍﻟﺳﺎﺋﺩ ﻓﻲ ﺑﻳﺋﺔ ﺍﻟﻌﻣﻝ‪.‬‬
‫ﻧﻭﻉ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﺗﻲ ﻳﻌﻣﻝ ﻓﻳﻬﺎ ﺍﻟﻣﻌﻠﻡ‬
‫‪۱٥‬‬
‫ﻭﺗﻭﺟﻬﻬﺎ )ﺣﻛﻭﻣﻳﺔ ﺃﻭ ﺃﻫﻠﻳﺔ(‪.‬‬
‫‪ ۱٦‬ﻗﻠﺔ ﺍﻟﺩﻭﺭﺍﺕ ﺍﻟﺗﺩﺭﻳﺳﻳﺔ ﻭﺍﻟﺗﻧﺷﻳﻁﻳﺔ ﻟﻠﻣﻌﻠﻡ‪.‬‬
‫‪ ۱۷‬ﻗﺩﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺗﻘﻭﻳﻡ‪.‬‬
‫‪ ۱۸‬ﺇﺷﺭﺍﻙ ﺍﻟﻣﺩﺭﺳﺔ ﻟﻠﻣﻌﻠﻡ ﻓﻲ ﺍﻟﻘﺭﺍﺭ ﺍﻟﺗﺭﺑﻭﻱ‪.‬‬
‫‪ ۱۹‬ﺗﺛﻣﻳﻥ ﺍﻟﻣﺩﺭﺳﺔ ﻟﺟﻬﻭﺩ ﺍﻟﻣﻌﻠﻡ ﻭﺗﺭﺑﻭﻳﺎﺗﻪ‪.‬‬

‫‪٧٩‬‬
 ‫اﻟﻤﺠﺎل اﻟﺜﺎﻟﺚ‬
‫ﻏﻳﺭ ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ ﺟﺩﺍً‬ ‫ﺍﻟﻣﺟﺎﻝ ﻭﺍﻟﻔﻘﺭﺍﺕ‬
‫ﺍﻟﻌﻭﺍﻣﻝ ﺍﻷﻛﺎﺩﻳﻣﻳﺔ ﺍﻟﻣﺅﺛﺭﺓ ﻓﻲ ﺃﺩﺍء ﺍﻟﻣﻌﻠﻡ‪:‬‬
‫ﺗﻣﺗﻊ ﺍﻟﻣﻌﻠﻡ ﺑﻣﻌﺭﻓﺔ ﻋﻣﻳﻘﺔ ﻓﻲ‬ ‫‪۱‬‬
‫ﺗﺧﺻﺻﻪ‪.‬‬
‫ﺍﻫﺗﻣﺎﻣﻪ ﺑﺎﻟﺟﺩﻳﺩ ﻓﻲ ﻣﺟﺎﻝ ﺗﺧﺻﺻﻪ‪.‬‬ ‫‪۲‬‬
‫ﻗﺩﺭﺗﻪ ﻋﻠﻰ ﻧﻘﺩ ﺍﻟﻣﺣﺗﻭﻯ ﻭﺗﺣﻠﻳﻠﻪ‪.‬‬ ‫‪۳‬‬
‫ﺍﻣﺗﻼﻛﻪ ﺛﻘﺎﻓﺔ ﻋﺎﻣﺔ ﺟﻳﺩﺓ‪.‬‬ ‫‪٤‬‬
‫ﺍﺣﺗﺭﺍﻡ ﺍﻟﻣﺳﺅﻭﻟﻳﻥ ﻟﺟﻬﻭﺩ ﺍﻟﻣﻌﻠﻡ‬ ‫‪٥‬‬
‫ﺍﻻﻛﺎﺩﻳﻣﻲ‪.‬‬
‫ﻣﺗﺎﺑﻌﺗﻪ ﻟﺗﻁﻭﻳﺭ ﺍﻟﻣﺳﺗﺟﺩﺍﺕ ﻓﻲ ﻣﻳﺩﺍﻥ‬ ‫‪٦‬‬
‫ﺍﺧﺗﺻﺎﺻﻪ‪.‬‬
‫ﻗﺩﺭﺗﻪ ﻋﻠﻰ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻹﻧﺗﺭﻧﺕ‬ ‫‪۷‬‬
‫ﻭﺍﻟﺣﺎﺳﻭﺏ ﻟﻺﺛﺭﺍء ﺍﻷﻛﺎﺩﻳﻣﻲ‪.‬‬
‫ﺯﻳﺎﺩﺓ ﻓﺭﺹ ﺍﻟﺣﺻﻭﻝ ﻋﻠﻰ ﻣﻧﺢ‬ ‫‪۸‬‬
‫ﻟﻠﺩﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻳﺎ‪.‬‬

‫اﻟﻤﺠﺎل اﻟﺮاﺑﻊ‬
‫ﻏﻳﺭ ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ ﺟﺩﺍً‬ ‫ﺍﻟﻣﺟﺎﻝ ﻭﺍﻟﻔﻘﺭﺍﺕ‬
‫ﺍﻟﻌﻭﺍﻣﻝ ﺍﻻﺟﺗﻣﺎﻋﻳﺔ ﺍﻟﻣﺅﺛﺭﺓ ﻓﻲ ﺃﺩﺍء ﺍﻟﻣﻌﻠﻡ‪:‬‬
‫ﺗﻘﺩﻳﻡ ﺍﻟﺣﻭﺍﻓﺯ ﺍﻟﻣﻌﻧﻭﻳﺔ ﻟﻠﻣﻌﻠﻡ‪.‬‬ ‫‪۱‬‬
‫ﺇﻟﻣﺎﻡ ﺍﻟﻣﻌﻠﻡ ﺑﻌﺎﺩﺍﺕ ﻣﺟﺗﻣﻊ ﺍﻟﺗﻼﻣﻳﺫ‬ ‫‪۲‬‬
‫ﻭﺗﻘﺎﻟﻳﺩﻩ‪.‬‬
‫ﺇﺟﺎﺩﺗﻪ ﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ﺍﻟﻔﺻﺣﻰ‪.‬‬ ‫‪۳‬‬
‫ﺍﻟﻔﻛﺭ ﺍﻟﺗﺭﺑﻭﻱ ﺍﻟﺫﻱ ﻳﺅﻣﻥ ﺑﻪ ﺍﻟﻣﻌﻠﻡ‪.‬‬ ‫‪٤‬‬
‫ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺗﺭﺑﻭﻳﺔ ﻟﻠﻧﻅﺎﻡ ﺍﻟﺗﻌﻠﻳﻣﻲ‬ ‫‪٥‬‬
‫ﺍﻟﻣﺣﻳﻁ ﺑﺎﻟﻣﻌﻠﻡ‪.‬‬

‫‪٨٠‬‬
 ‫ﻧﻅﺭﺓ ﺍﻟﻣﺟﺗﻣﻊ ﺇﻟﻰ ﻭﻅﻳﻔﺔ ﺍﻟﻣﻌﻠﻡ‪.‬‬ ‫‪٦‬‬
‫ﺗﺷﺟﻳﻊ ﺍﻟﻣﺟﺗﻣﻊ ﻟﻣﻬﻧﺔ ﺍﻟﺗﻌﻠﻳﻡ ﺑﺷﻛﻝ‬ ‫‪۷‬‬
‫ﻋﺎﻡ‪.‬‬
‫ﻧﻅﺭﺓ ﺃﻭﻟﻳﺎء ﺍﻷﻣﻭﺭ ﻟﻌﻣﻝ ﺍﻟﻣﻌﻠﻣﻳﻥ‪.‬‬ ‫‪۸‬‬

‫اﻟﻤﺠﺎل اﻟﺨﺎﻣﺲ‬
‫ﻏﻳﺭ ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ ﺟﺩﺍً‬ ‫ﺍﻟﻣﺟﺎﻝ ﻭﺍﻟﻔﻘﺭﺍﺕ‬
‫ﺍﻟﻌﻭﺍﻣﻝ ﺍﻻﻗﺗﺻﺎﺩﻳﺔ ﺍﻟﻣﺅﺛﺭﺓ ﻓﻲ ﺃﺩﺍء‬
‫‪۱‬‬
‫ﺍﻟﻣﻌﻠﻡ‬
‫ﻣﺳﺗﻭﻯ ﺭﺍﺗﺏ ﺍﻟﻣﻌﻠﻡ‪.‬‬ ‫‪۲‬‬
‫ﻣﻧﺎﺳﺑﺔ ﺍﻟﺭﺍﺗﺏ ﻟﻠﺟﻬﺩ ﺍﻟﺫﻱ ﻳﺑﺫﻟﻪ ﺍﻟﻣﻌﻠﻡ‪.‬‬ ‫‪۳‬‬
‫ﺗﻘﺩﻳﻡ ﺍﻟﺣﻭﺍﻓﺯ ﺍﻟﻣﺎﺩﻳﺔ ﻟﻠﻣﻌﻠﻡ ﺑﺷﻛﻝ ﻋﺎﻡ‪.‬‬ ‫‪٤‬‬
‫ﺗﻭﻓﻳﺭ ﺍﻟﺳﻛﻥ ﺍﻟﻣﻧﺎﺳﺏ ﻟﻠﻣﻌﻠﻡ‪.‬‬ ‫‪٥‬‬
‫ﺗﻭﻓﺭ ﻓﺭﺹ ﺍﻟﺗﻘﺩﻡ ﻓﻲ ﺍﻟﺳﻠﻡ‪.‬‬ ‫‪٦‬‬
‫ﺗﻭﻓﺭ ﺍﺳﺎﻟﻳﺏ ﻋﺎﺩﻟﺔ ﻟﻠﺗﻘﺩﻡ ﺍﻟﻭﻅﻳﻔﻲ‬
‫‪۷‬‬
‫ﻭﺍﻟﺗﺭﻗﻳﺔ‪.‬‬
‫ﻭﺟﻭﺩ ﻣﻛﺎﻓﺄﺓ ﻧﻬﺎﻳﺔ ﺍﻟﺧﺩﻣﺔ ﻟﻠﻣﻌﻠﻡ‪.‬‬ ‫‪۸‬‬
‫ﻭﺟﻭﺩ ﻋﻼﻭﺓ ﺳﻧﻭﻳﺔ ﻣﻧﺎﺳﺑﺔ ﻟﺟﻬﻭﺩ‬
‫‪۹‬‬
‫ﺍﻟﻣﻌﻠﻡ ﺍﻟﻣﺑﺫﻭﻟﺔ‪.‬‬
‫ﺇﺷﺭﺍﻛﻪ ﻓﻲ ﺃﻋﻣﺎﻝ ﺧﺎﺭﺟﻳﺔ ﺗﻭﻓﺭ ﻟﻪ‬
‫‪۱۰‬‬
‫ﻣﺭﺩﻭﺩﺍً ﻣﺎﻟﻳﺔ ﺇﺿﺎﻓﻳﺎ‪.‬‬
‫ﺇﻣﻛﺎﻧﻳﺔ ﺍﻟﺣﺻﻭﻝ ﻋﻠﻰ ﺍﻣﺗﻳﺎﺯﺍﺕ ﺧﺎﺻﺔ‬
‫‪۱۱‬‬
‫ﺑﺎﻟﻣﻌﻠﻣﻳﻥ ﻓﻘﻁ‪.‬‬
‫ﺗﻭﻓﺭ ﺗﺄﻣﻳﻥ ﺻﺣﻲ ﻟﻠﻣﻌﻠﻡ )ﺑﻣﺳﺗﻭﻯ‬
‫‪۱۲‬‬
‫ﺟﻳﺩ(‪.‬‬
‫ﺗﻭﻓﻳﺭ ﻣﻭﺍﺻﻼﺕ ﻣﺭﻳﺣﺔ ﻟﻠﻣﻌﻠﻡ ﻣﻥ‬
‫‪۱۳‬‬
‫ﺍﻟﻣﺩﺭﺳﺔ ﻭﺇﻟﻳﻬﺎ‪.‬‬

‫‪٨١‬‬
 ‫اﻟﻤﺠﺎل اﻟﺴﺎدس‬
‫ﻏﻳﺭ ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ‬ ‫ﻣﻭﺍﻓﻕ ﺟﺩﺍً‬ ‫ﺍﻟﻣﺟﺎﻝ ﻭﺍﻟﻔﻘﺭﺍﺕ‬
‫ﺍﻟﻌﻭﺍﻣﻝ ﺍﻟﻣﺩﺭﺳﻳﺔ ﺍﻟﻣﺅﺛﺭﺓ ﻓﻲ ﺃﺩﺍء ﺍﻟﻣﻌﻠﻡ‪:‬‬
‫ﻣﻧﺎﺳـــﺑﺔ ﺍﻟﻣﺑﻧـــﻰ ﺍﻟﻣﺩﺭﺳـــﻲ ﻟﻌﻣﻠﻳﺔ‬
‫‪۱‬‬
‫ﺍﻟﺗﺩﺭﻳﺱ‪.‬‬
‫ﺗﻭﺍﻓﺭ ﻏﺭﻑ ﻛﺎﻓﻳﺔ ﻟﻠﻣﻌﻠﻣﻳﻥ ﻭﺍﻷﻧﺷﻁﺔ‬
‫‪۲‬‬
‫ﺍﻟﺗﺩﺭﻳﺳﻳﺔ‪.‬‬
‫ﺗﻭﺍﻓﺭ ﺍﻹﻧﺎﺭﺓ ﻭﺍﻟﺗﻬﻭﻳﺔ ﺍﻟﺟﻳﺩﺓ ﻟﻠﻐﺭﻑ‬
‫‪۳‬‬
‫ﺍﻟﺻﻔﻳﺔ‪.‬‬
‫ﺗﻭﺍﻓـــﺭ ﺍﻷﺛـــﺎﺙ ﺍﻟﻣﺩﺭﺳـــﻲ ﺍﻟﻼﺋـــﻕ‬
‫‪٤‬‬
‫ﻟﻠﻣﻌﻠﻣﻳﻥ ﻭﺍﻟﻁﻠﺑﺔ‪.‬‬
‫ﺗﻭﺍﻓـــﺭ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻭﺳـــﺎﺋﻝ ﺍﻟﺗﻌﻠﻳﻣﻳﺔ‬
‫‪٥‬‬
‫ﺍﻟﻼﺯﻣﺔ ﻟﻠﺗﺩﺭﻳﺱ‪.‬‬
‫ﻋﺩﺩ ﺍﻟﻁﻠﺑﺔ ﻓﻲ ﻛﻝ ﻓﺻﻝ ﺩﺭﺍﺳﻲ‪.‬‬ ‫‪٦‬‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺗﻲ ﺗﺳﻭﺩ ﺍﻟﺑﻳﺋﺔ ﺍﻟﻣﺩﺭﺳﻳﺔ‪.‬‬ ‫‪۷‬‬
‫ﺍﻟﻧﻣﻁ ﺍﻹﺩﺍﺭﻱ ﺍﻟﺫﻱ ﻳﺩﻳﺭ ﺍﻟﻣﺩﺭﺳﺔ‪.‬‬ ‫‪۸‬‬

‫ﺯﻳـــﺎﺩﺓ ﺍﻷﻋﺑـــﺎء ﻭﺍﻷﻋﻣـــﺎﻝ ﻏﻳـــﺭ‬

‫‪۹‬‬
‫ﺍﻷﻛﺎﺩﻳﻣﻳﺔ ﺍﻟﺗﻲ ﻳﻛﻠﻑ ﺑﻬﺎ ﺍﻟﻣﻌﻠﻡ‪.‬‬

‫‪٨٢‬‬
 ‫ﺗﻮﻗﻌﺎت ﻣﺮﺑﻲ ذوي اﻻﺣﺘﻴﺎﺟﺎت اﻟﺨﺎﺻﺔ )اﻋﺎﻗﺔ اﻟﺬﻫﻨﻴﺔ(‬
‫وإدارة اﻟﺼﻒ اﻟﺘﻌﻠﻴﻤﻲ‬
‫دراﺳﺔ ﻣﻴﺪاﻧﻴﺔ‬

‫ﺃ‪ .‬ﻓﺎﻃﻤﺔ ﻣﺨﻠﻮﻓﻲ‬ ‫ﺩ‪ .‬ﻧﺎﺩﻳﺔ ﺑﻮﺿﻴﺎﻑ ﺑﻦ ﺯﻋﻤﻮﺵ‬

‫ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺟﺎﻣﻌﺔ ﻗﺎﺻﺪﻱ ﻣﺮﺑﺎﺡ ‪ -‬ﻭﺭﻗﻠﺔ‬

‫ﻣﻠﺨﺺ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺇﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﺇﺟﺮﺍﺀ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺗﻮﻗﻌﺎﺕ‬
‫ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪ ,‬ﺣﻴﺚ ﺗﺆﺛﺮ ﺗﻮﻗﻌﺎﺕ‬
‫ﺍﳌﺸﺮﻓﲔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺇﻳﺠﺎﺑﻴﺔ ﺃﻡ ﺳﻠﺒﻴﺔ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﺍﻟﺼﻒ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻟﻔﺌﺔ ﺍﻷﻃﻔﺎﻝ ﻣﻦ ﺫﻭﻱ‬
‫ﺍﻹﻋﺎﻗﺔ ﺫﻫﻨﻴﺎ ﺍﳌﺘﻤﺪﺭﺳﲔ ﺑﺎﳌﺮﺍﻛﺰ ﺍﳋﺎﺻﺔ ﻭﻟﻘﺪ ﲤﺤﻮﺭﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﺇﻟﻰ ﺍﻟﺒﺤﺚ‬
‫ﻟﻺﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺘﺴﺎﺅﻝ ﺑﺸﺄﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ‬
‫ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪ ,‬ﺑﺎﻹﺿﺎﻓﺔ ﻟﻠﺒﺤﺚ ﻓﻲ ﺑﻌﺾ ﺍﻟﻔﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺣﺴﺐ ﻣﺘﻐﻴﺮﺍﺕ‬
‫ﺍﳉﻨﺲ ﻭﺳﻨﻮﺍﺕ ﺍﳋﺒﺮﺓ‪.‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻔﺘﺎﺣﻴﺔ‪ :‬ﺗﻮﻗﻌﺎﺕ‪/‬ﻣﺮﺑﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‪/‬ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ‪/‬ﺍﻹﺩﺍﺭﺓ‬
‫ﺍﻟﺼﻒ‬
‫إﺷﻜﺎﻟﻴﺔ اﻟﺪراﺳﺔ‪:‬‬
‫ﻟﻘﺪ ﺃﺻﺒﺢ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻬﻨﺔ ﺗﺘﻄﻠﺐ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺑﻌﺾ ﺍﳋﺼﺎﺋﺺ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻻﻧﻔﻌﺎﻟﻴﺔ‪,‬‬
‫ﻣﻬﺎﺭﺍﺕ ﻭﻛﻔﺎﻳﺎﺕ ﻣﻌﻴﻨﺔ ﻳﺠﺐ ﺗﻮﺍﻓﺮﻫﺎ ﻟﺪﻯ ﺍﳌﻌﻠﻢ ﻟﻴﻜﻮﻥ ﺗﻌﻠﻴﻤﻪ ﻓﻌﺎﻻ‪ .‬ﻓﺎﳌﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻻ ﻳﻜﺘﻔﻲ‬
‫ﺑﺘﻠﻘﲔ ﺍﳌﻌﺮﻓﺔ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﻓﻘﻂ ﺑﻞ ﻳﻮﺟﻪ ﺳﻠﻮﻙ ﺍﳌﺘﻌﻠﻢ ﻭﻳﺮﺷﺪﻩ ﻓﻲ ﻣﺴﺎﺭ ﺗﻌﻠﻤﻪ‪ ,‬ﻓﻌﻠﻰ ﺍﳌﺮﺑﻲ ﺃﻥ‬
‫ﻳﺴﻌﻰ ﺇﻟﻰ ﺇﺣﺪﺍﺙ ﻋﻤﻠﻴﺔ ﺍﺗﺼﺎﻝ ﻭﺗﻔﺎﻋﻞ ﺻﻔﻲ ﺇﻳﺠﺎﺑﻲ ﻣﻊ ﺍﳌﺘﻌﻠﻤﲔ ﺃﻱ ﺗﻔﺎﻋﻞ ﺻﻔﻲ ﺇﻳﺠﺎﺑﻲ‪.‬‬
‫ﻛﻤﺎ ﻳﺮﺗﺒﻂ ﺍﻟﺘﻌﻠﻢ ﺍﻟﺼﻔﻲ ﺍﻟﻔﻌﺎﻝ ﺑﺎﻟﺘﻔﺎﻋﻞ ﺍﻹﻳﺠﺎﺑﻲ‪ ,‬ﻭﺣﺘﻰ ﻳﺘﻢ ﻫﺬﺍ ﺍﻷﺧﻴﺮ ﻻﺑﺪ ﻣﻦ ﺗﻮﺍﻓﺮ‬
‫ﺍﻷﻧﺸﻄﺔ ﺍﳌﻨﻈﻤﺔ ﺍﻟﺘﻲ ﺗﺘﻄﻠﺐ ﻣﻨﺎﺧﺎ ﺗﻌﻠﻴﻤﻴﺎ ﻣﻨﺎﺳﺒﺎ ﻭﺷﺮﻭﻃﺎ ﻟﺘﻨﻔﻴﺬ ﻫﺬﻩ ﺍﻷﻧﺸﻄﺔ ﻭﺗﻮﺟﻴﻬﻬﺎ‬
‫ﻟﻠﺘﻼﻣﻴﺬ ﺑﻐﺮﺽ ﲢﻘﻴﻖ ﻫﺪﻑ ﻣﺸﺘﺮﻙ )ﺑﻠﻮﻍ ﺍﻟﻨﺘﺎﺝ ﺍﻟﺘﻌﻠﻴﻤﻲ(‪.‬‬
‫ﻭﻳﺄﺗﻲ ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﺧﻼﻝ ﺗﻨﻈﻴﻢ ﺍﳉﻬﻮﺩ ﻭﺗﻨﺴﻴﻘﻬﺎ ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪) .‬ﻣﺎﺟﺪﺓ‬
‫ﺍﳋﻄﺎﻳﺒﺔ‪ ,‬ﺃﺣﻤﺪ ﺍﻟﻄﻮﻳﺴﻲ‪ ,2004 ,‬ﺹ‪.(54 :‬‬

‫‪٨٣‬‬
‫ﻛﻤﺎ ﻳﺆﻛﺪ »ﺣﺎﻳﻴﻢ ﺟﻴﻨﻮﺕ ‪ 1971 «Haim Ginnot‬ﻋﻠﻰ ﺃﻥ ﻣﻬﺎﻡ ﺍﳌﻌﻠﻢ ﺍﻟﻴﻮﻡ ﺑﻨﺎﺀ ﺑﻴﺌﺔ‬
‫ﺻﻔﻴﺔ ﻣﻼﺋﻤﺔ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺘﺪﻋﻢ ﺃﻫﺪﺍﻓﻪ ﻭﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺷﻲﺀ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ ﺃﻛﺜﺮ ﺃﻫﻤﻴﺔ ﻣﻦ‬
‫ﺍﳌﻨﺎﺥ ﺍﻟﺬﻱ ﻳﺴﻮﺩ ﻏﺮﻓﺔ ﺍﻟﺼﻒ‪ ,‬ﻭﻗﺪ ﻭﺟﺪﺕ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﻫﺬﻩ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺪﻋﻢ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻲ ﺃﺷﺎﺭ ﺍﳌﻌﻠﻤﻮﻥ ﻓﻴﻬﺎ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺑﻨﺎﺀ ﻋﺎﻟﻢ ﻣﻦ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻄﻠﺒﺔ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺜﻘﺔ‬
‫ﻭﺍﻻﺣﺘﺮﺍﻡ ﺍﳌﺘﺒﺎﺩﻝ‪ ,‬ﻛﻤﺎ ﺗﺆﺛﺮ ﻋﻼﻗﺔ ﺍﳌﻌﻠﻢ ﺍﻹﻳﺠﺎﺑﻴﺔ ﻣﻊ ﻃﻠﺒﺘﻪ ﻭﺗﺴﻬﻢ ﻓﻲ ﺗﺸﻜﻴﻞ ﺍﲡﺎﻫﺎﺗﻬﻢ ﻧﺤﻮ‬
‫ﺍﳌﺪﺭﺳﺔ ﻭﺗﺰﻳﺪ ﻣﻦ ﺍﺣﺘﻤﺎﻻﺕ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﳌﻌﻠﻢ ﻭﺍﺗﺒﺎﻉ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ‪ ,‬ﻭﻫﻨﺎ ﻭﺟﺪ »ﺭﻳﺪ« ﺃﻥ ﺍﳌﻌﻠﻤﲔ‬
‫ﺍﻟﺬﻳﻦ ﺍﻣﺘﻠﻜﻮﺍ ﻋﻼﻗﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﻣﻊ ﺍﻟﻄﻠﺒﺔ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻗﺪﺭﺓ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﺍﻟﺼﻒ ﻭﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺣﺪﻭﺙ‬
‫ﻣﺸﻜﻼﺕ ﺍﻻﻧﻀﺒﺎﻁ‪) .‬ﺭﻣﺰﻱ ﻓﺘﺤﻲ ﻫﺎﺭﻭﻥ‪ ,2003 ,‬ﺹ‪.(270 :‬‬
‫ﻫﺬﺍ ﻭﻳﺆﻛﺪ »ﻋﺒﺪﺍﳌﺠﻴﺪ ﻧﺸﻮﺍﻧﻲ« )‪ :(1997‬ﺃﻥ ﻛﻼ ﻣﻦ ﺍﳌﻌﻠﻤﲔ ﻭﺍﻟﻄﻠﺒﺔ ﻳﺆﺛﺮﻭﻥ ﻓﻲ ﺑﻌﻀﻬﻢ‬
‫ﺍﻟﺒﻌﺾ ﺑﻴﺪ ﺃﻥ ﺗﻮﻗﻌﺎﺕ ﺍﳌﻌﻠﻤﲔ ﺫﺍﺕ ﻭﺯﻥ ﺃﻛﺒﺮ ﻣﻦ ﺣﻴﺚ ﺗﺄﺛﻴﺮﻫﺎ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻄﻠﺒﺔ ﻣﻦ ﻭﺯﻥ ﺃﻛﺒﺮ‬
‫ﺍﻟﺬﻱ ﲢﺪﺛﻪ ﻓﻲ ﺍﲡﺎﻫﺎﺗﻬﻢ ﻭﺗﻮﻗﻌﺎﺗﻬﻢ ﻫﻢ ﻛﻤﻌﻠﻤﲔ‪) .‬ﻋﺒﺪﺍﳌﺠﻴﺪ ﻧﺸﻮﺍﺗﻲ‪ ,1997 ,‬ﺹ‪.(258 :‬‬
‫ﺫﻟﻚ ﺃﻥ ﻗﺪﺭﺓ ﺃﻱ ﻓﺮﺩ ﻋﻠﻰ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻲ ﺍﳌﻮﺍﻗﻒ ﺍﳌﺨﺘﻠﻔﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺪﻯ‬
‫ﺗﻮﻗﻌﻪ ﳌﺎ ﺳﻴﺤﺪﺙ ﻻﺣﻘﺎ‪ .‬ﻭﻣﻦ ﺑﲔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺪﺍﺧﻠﺔ ﻓﻲ ﺍﻟﺘﺄﺛﻴﺮ ﻋﻠﻰ ﻣﻮﻗﻒ ﺍﳌﺪﺭﺱ ﻭﺍﲡﺎﻫﺎﺗﻪ‬
‫ﻧﺤﻮ ﻃﻠﺒﺘﻪ ﻭﺍﳌﺎﺩﺓ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻳﺬﻛﺮ ﺟﻮﻧﺴﻮﻥ )ﻣﺰﺍﺟﻪ‪ ,‬ﻃﻔﻮﻟﺘﻪ ﺗﻮﻗﻌﺎﺗﻪ ﻣﻨﻬﻢ(‪) .‬ﺭﺑﻴﻌﺔ ﺟﻌﻔﻮﺭ‪,‬‬
‫‪ ,2005‬ﺹ‪.(29 :‬‬
‫ﻓﺎﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺪﺭﻙ ﻣﻘﺪﺭﺓ ﺍﻟﻄﻠﺒﺔ ﻋﻠﻰ ﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﻣﺪﻯ ﻣﺎ ﳝﺘﻠﻜﻮﻥ ﻣﻦ ﻗﺪﺭﺍﺕ‬
‫ﻣﻌﺮﻓﻴﺔ ﻭﻋﻘﻠﻴﺔ ﻋﺎﻟﻴﺔ; ﻓﺈﻧﻪ ﻳﺴﺎﻋﺪ ﻫﺆﻻﺀ ﺍﻟﻄﻠﺒﺔ ﻓﻲ ﺍﻟﺴﻠﻮﻙ ﺑﺸﻜﻞ ﻣﻘﺒﻮﻝ‪ ,‬ﺫﻟﻚ ﺃﻧﻬﻢ ﻳﺴﻌﻮﻥ‬
‫ﻧﺤﻮ ﲢﻘﻴﻖ ﺗﻮﻗﻌﺎﺕ ﺍﳌﻌﻠﻢ ﻣﻨﻬﻢ‪ ,‬ﻭﻣﻦ ﺍﳌﻬﻢ ﻫﻨﺎ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﺗﺘﺮﻛﻪ ﻃﺮﻳﻘﺔ ﺗﻌﺒﻴﺮ ﺍﳌﻌﻠﻢ‬
‫ﻋﻦ ﺗﻮﻗﻌﺎﺗﻪ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻟﻄﻠﺒﺔ ﻭﲢﺼﻴﻠﻬﻢ‪ ,‬ﻓﻔﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻳﻨﻘﻞ ﺍﳌﻌﻠﻢ ﻭﺑﺪﻭﻥ ﻭﻋﻲ ﻣﻨﻪ‬
‫ﺗﻮﻗﻌﺎﺕ ﻣﻌﻴﻨﺔ ﻣﻦ ﺧﻼﻝ ﺃﺳﺎﻟﻴﺐ ﻏﻴﺮ ﻣﺒﺎﺷﺮﺓ ﻭﻋﺒﺮ ﺭﺳﺎﺋﻞ ﻏﻴﺮ ﻟﻔﻈﻴﺔ‪) .‬ﺭﻣﺰﻱ ﻓﺘﺤﻲ ﻫﺎﺭﻭﻥ‪,‬‬
‫‪ ,2003‬ﺹ‪.(71 :‬‬
‫ﻭﺍﻟﻨﻘﻄﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻫﻨﺎ ﻫﻲ ﺃﻥ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺍﻻﺳﺘﺠﺎﺑﺔ ﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﻄﻠﺒﺔ ﻭﺗﻮﻗﻌﺎﺗﻬﻢ‬
‫ﺍﳌﺘﻐﻴﺮﺓ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻗﺪﺭﺓ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﺻﻔﻴﺔ ﻓﻌﺎﻟﺔ ﻭ ﻫﺬﺍ ﻣﺎ ﻳﺘﻔﻖ ﻣﻊ ﺩﺭﺍﺳﺔ ﺑﺮﻭﻓﻲ ﻭﺟﻮﺩ ﻭﻣﺎﻛﺪ‬
‫ﺑﺮﻣﻴﺖ )‪ (1977‬ﺍﻟﺬﻳﻦ ﺃﻇﻬﺮﻭﺍ ﺃﻥ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺑﲔ ﺩﺭﺟﺎﺕ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺪﺭﺳﲔ ﻭﻣﺴﺘﻮﻯ ﺃﺩﺍﺀ‬
‫ﺍﻟﻄﻼﺏ‪ ,‬ﻓﻌﻨﺪﻣﺎ ﻳﺘﺒﲔ ﻋﻨﺪ ﺍﻟﻄﺎﻟﺐ ﺃﻥ ﺍﳌﺪﺭﺱ ﻟﺪﻳﻪ ﻗﺪﺭﺓ ﻣﺘﻮﺍﺿﻌﺔ ﻳﺒﺪﺃ ﺑﺎﳊﺪ ﻣﻦ ﻧﺸﺎﻃﻪ‬
‫ﺍﻟﺘﻔﺎﻋﻠﻲ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﺪﺭﺱ ﻋﻜﺲ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺬﻱ ﻳﺪﺭﻙ ﺃﻧﻪ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻋﺎﻝ ﻣﻦ ﺍﻟﺘﺤﺼﻴﻞ‪) .‬ﺑﺪﺭ‬
‫ﻋﻤﺮ ﺍﻟﻌﻤﺮ‪ ,1986 ,‬ﺹ‪.(41 :‬‬

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 ‫ﻟﺬﺍ ﻭﺟﺐ ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺃﻥ ﻳﻔﻬﻢ ﻛﻴﻒ ﺗﺆﺛﺮ ﻣﻜﻮﻧﺎﺗﻪ ﻭﺗﻮﻗﻌﺎﺗﻪ ﲢﺪﻳﺪﺍ ﻓﻲ ﻗﺮﺍﺭﺍﺗﻪ ﻭﳑﺎﺭﺳﺘﻪ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻓﻠﻠﻤﻌﻠﻢ ﺩﻭﺭﻩ ﻓﻌﺎﻻ ﻓﻲ ﺇﺩﺍﺭﺓ ﺻﻔﻪ‪ .‬ﻭﻟﺘﻮﻗﻌﺎﺕ ﺍﳌﻌﻠﻢ ﻧﺤﻮ ﻃﻼﺑﻪ ﻭﺍﻟﺼﻒ‬
‫ﺍﻟﺪﺭﺍﺳﻲ ﺃﺛﺮ ﻛﺒﻴﺮ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻟﺘﻔﺎﻋﻞ‪ ,‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻟﺪﻯ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳌﺘﻌﻠﻤﲔ ﺍﻷﺳﻮﻳﺎﺀ‪,‬‬
‫ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻣﺨﺘﻠﻔﺎ ﻭﻧﺤﻦ ﻧﺘﻜﻠﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻦ ﻣﺮﺑﻲ ﺫﻭﻱ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ‬
‫ﻭﺗﻠﻚ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺘﻲ ﻳﻌﺮﻓﻬﺎ ﻋﺒﺪﺍﳌﺆﻣﻦ ﺣﺴﲔ ‪ 1986‬ﺍﳌﺘﻤﺜﻠﺔ ﻓﻲ ﺍﻟﻘﺼﻮﺭ ﺃﻭ ﺍﻟﻌﺠﺰ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ‬
‫ﻭﺍﻟﺘﺤﺼﻴﻞ‪ ,‬ﻓﻨﺮﻯ ﻣﻠﻚ ﺟﺮﺟﺲ ﺗﻌﺮﻓﻪ ﻋﻠﻰ ﺃﻧﻪ ﻋﺪﻡ ﺍﻛﺘﻤﺎﻝ ﺃﻭ ﻧﻀﺞ ﻋﻘﻠﻲ ﻣﻌﺮﻓﻲ ﻭﻋﺪﻡ‬
‫ﻗﺎﺑﻠﻴﺔ ﻟﻠﺘﻌﻠﻢ ﻭﺍﻟﺘﺤﺼﻴﻞ ﻣﺎ ﻳﺴﺘﻮﺟﺐ ﻣﺴﺎﻋﺪﺓ ﺍﻵﺧﺮﻳﻦ ﻟﻠﺘﻜﻴﻒ ﻣﻊ ﺍﳌﺠﺘﻤﻊ‪ ,‬ﺑﻴﻨﻤﺎ ﺗﻘﻮﻡ ﻫﺬﻩ‬
‫ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻪ ﻗﺼﻮﺭ ﻓﻲ ﺍﻟﻨﻀﺞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻜﻔﺎﺀﺓ ﻭﻋﺪﻡ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ‪,‬‬
‫ﻭﺗﻌﺮﻑ ﻛﻞ ﻣﻦ ﺍﳉﻤﻌﻴﺔ ﺍﻷﻣﻴﺮﻛﻴﺔ ﻟﻠﺘﺨﻠﻒ ﺍﻟﻌﻘﻠﻲ ‪American Association of Mental‬‬
‫‪ Retardation‬ﻭﺷﺎﺭﺍ ﺳﻮﻥ ﻭﺩﻭﻝ ﺍﻟﺘﺨﻠﻒ ﺍﻟﻌﻘﻠﻲ ﺑﺄﻧﻪ ﺇﻋﺎﻗﺔ ﺗﺘﻤﺜﻞ ﻓﻲ ﻋﺠﺰ ﺍﻟﻔﺮﺩ ﻋﻦ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﻭﺍﻟﺼﻼﺣﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻭﺃﻧﻪ ﻏﻴﺮ ﻛﻒﺀ ﺍﺟﺘﻤﺎﻋﻴﺎ‪ ,‬ﻭﻫﺬﻩ ﺍﻹﻋﺎﻗﺔ ﻏﻴﺮ ﻗﺎﺑﻠﺔ ﻟﻠﺸﻔﺎﺀ‪,‬‬
‫ﻭﻗﺪ ﻧﻈﺮ ﺇﻟﻰ ﺍﻹﻋﺎﻗﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻧﻈﺮﺓ ﺷﺎﻣﻠﺔ ﻋﺎﻣﺔ ﻓﺘﻌﺮﻳﻒ ﻫﻴﺒﺮ ﺍﻟﺬﻱ ﺗﺒﻨﺘﻪ ﺍﳉﻤﻌﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ‬
‫‪ AAMR‬ﻟﻠﺘﺨﻠﻒ ﺍﻟﻌﻘﻠﻲ ﻭﻣﺆﺩﺍﻩ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻟﻌﻘﻠﻲ ﻳﺸﻴﺮ ﺇﻟﻰ ﻣﺴﺘﻮﻯ ﺍﻷﺩﺍﺀ ﺍﻟﻮﻇﻴﻔﻲ ﺍﻟﺬﻱ‬
‫ﻳﻘﻞ ﻋﻦ ﺍﳌﺘﻮﺳﻂ ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﻨﻤﻮ ﻭﻳﺮﺗﺒﻂ ﺑﺨﻠﻞ ﻓﻲ ﻭﺍﺣﺪﺓ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﻭﻇﺎﺋﻒ‬
‫ﺍﻟﺘﻌﻠﻢ‪ ,‬ﺍﻟﻨﻀﺞ‪ ,‬ﺍﻟﺘﻜﻴﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﻭﻤﺑﺎ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻟﻌﻘﻠﻲ ﻫﻮ ﺍﻧﺨﻔﺎﺽ ﻓﻲ ﻣﺴﺘﻮﻯ ﺍﻟﻨﻤﻮ ﺍﻟﻌﻘﻠﻲ ﻧﺘﻴﺠﺔ ﻗﺼﻮﺭ ﻓﻲ ﳕﻮ ﺍﳋﻼﻳﺎ‬
‫ﺍﻟﻌﺼﺒﻴﺔ ﻓﻲ ﺍﳌﺦ ﺍﳌﺴﺆﻭﻟﺔ ﻋﻦ ﺍﻷﺩﺍﺀ ﺍﻟﻌﻘﻠﻲ ﳑﺎ ﻳﺆﺛﺮ ﻋﻠﻰ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻻﻧﻔﻌﺎﻟﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻧﺘﻴﺠﺔ ﻧﻘﺺ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻣﻦ ﺗﺬﻛﺮ ﻭﺍﻧﺘﺒﺎﻩ ﻭﺇﺩﺭﺍﻙ ﻭﺗﺨﻴﻞ ﻭﲤﻴﻴﺰ ﻭﺗﻌﻤﻴﻢ‪ .‬ﻓﺈﻥ‬
‫ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﻭﻓﺌﺔ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ ﻋﻠﻰ ﺍﳋﺼﻮﺹ ﲢﺘﺎﺝ ﺩﻭﻥ ﺷﻚ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺇﻟﻰ ﻣﻌﻠﻢ ﺃﻡ ﻣﺮﺑﻲ ﻳﺤﻤﻞ ﻟﻴﺲ ﻓﻘﻂ ﻣﻮﺍﺻﻔﺎﺕ ﺃﻛﺎﺩﳝﻴﺔ ﻣﻌﻴﻨﺔ‪ ,‬ﺑﻞ ﻳﺠﺐ ﺃﻥ ﻳﺤﻤﻞ‬
‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﻤﻴﺰﺓ‪ ,‬ﻣﺜﻞ ﺍﳊﺐ ﻭﺣﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ﻓﻲ ﺗﻌﻠﻴﻤﻬﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ‪ ,‬ﻭﻛﺬﺍ‬
‫ﺇﺩﺭﺍﻛﻪ ﻟﻨﻔﺴﻪ ﻭﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﺘﻲ ﻳﺸﺮﻑ ﻋﻠﻴﻬﺎ ﻭﻟﻔﺮﺩﻳﺎﺗﻬﻢ ﻭﺇﺩﺭﺍﻛﻪ ﻟﻠﻌﻼﻗﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‪,‬‬
‫ﻭﺍﻟﺘﻲ ﺗﺸﻜﻞ ﻣﺠﻤﻠﻬﺎ ﺗﻮﻗﻌﺎﺗﻪ ﺍﻟﻔﺮﺩﻳﺔ‪ ,‬ﻭﺍﻟﺘﻲ ﳝﻜﻦ ﺃﻥ ﲡﻌﻞ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﻹﺩﺍﺭﺓ ﻟﻠﺼﻒ ﲢﻤﻞ‬
‫ﺍﻟﺸﻜﻞ ﺍﻹﻳﺠﺎﺑﻲ ﻣﻊ ﺍﳌﺘﻌﻠﻤﲔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺌﺔ‪ ,‬ﻓﻬﻞ ﺍﻟﻮﺍﻗﻊ ﳝﻨﺤﻨﺎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺃﻡ ﺷﻲﺀ ﻣﺨﺘﻠﻒ?‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺍﻧﺒﺜﻘﺖ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﻲ ﺍﻫﺘﻤﺖ ﺑﺎﻷﻃﻔﺎﻝ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‬
‫ﻭﺑﺎﳋﺼﻮﺹ ﻓﺌﺔ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ ﻭﻗﻤﻨﺎ ﺑﻄﺮﺡ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫* ﻫﻞ ﻟﺘﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﻋﻼﻗﺔ ﺑﺈﺩﺍﺭﺓ ﺍﻟﺼﻒ?‬

‫‪٨٥‬‬
 ‫ﻭﺗﺘﺤﺪﺩ ﻣﻦ ﺧﻼﻟﻬﺎ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﳉﺰﺋﻴﺔ‪:‬‬
‫* ﻣﺎ ﻃﺒﻴﻌﺔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ(?‬
‫* ﻫﻞ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﲔ ﺍﳌﺸﺮﻓﲔ ﻭﺍﳌﺸﺮﻓﺎﺕ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ‬
‫ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ(?‬
‫* ﻫﻞ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﲔ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‬
‫)ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﺍﻷﻗﻞ ﺧﺒﺮﺓ ﻭﺍﻷﻛﺜﺮ ﺧﺒﺮﺓ‪.‬‬
‫ﻓﺮﺿﻴﺎت اﻟﺪراﺳﺔ‪:‬‬
‫ﻓﻲ ﺿﻮﺀ ﺗﺴﺎﺅﻻﺕ ﺍﻟﺪﺭﺍﺳﺔ ﻗﻤﻨﺎ ﺑﺼﻴﺎﻏﺔ ﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫* ﺗﻮﺟﺪ ﻋﻼﻗﺔ ﺑﲔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺍﻹﺩﺍﺭﺓ‬
‫ﺍﻟﺼﻔﻴﺔ‪.‬‬
‫* ﻧﺘﻮﻗﻊ ﻭﺟﻮﺩ ﺗﻮﻗﻌﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﻧﺤﻮ ﺫﻭﻱ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ ﻟﺪﻱ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ‬
‫ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ(‪.‬‬
‫* ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺫﺍﺕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﲔ ﺍﳌﺸﺮﻓﲔ ﻭﺍﳌﺸﺮﻓﺎﺕ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ‬
‫ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ(‪.‬‬
‫* ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ‬
‫ﺍﻟﺬﻫﻨﻴﺔ( ﺑﲔ ﺍﻷﻗﻞ ﻭﺍﻷﻛﺜﺮ ﺧﺒﺮﺓ‪.‬‬

‫أﻫﻤﻴﺔ اﻟﺪراﺳﺔ‪:‬‬
‫ﲤﺜﻞ ﻃﺒﻴﻌﺔ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﺣﻴﺚ ﺍﳌﺘﻐﻴﺮﺍﺕ ﺍﻟﺘﻲ ﻳﻄﺮﺣﻬﺎ ﻟﻠﺪﺭﺍﺳﺔ ﺍﻷﻫﻤﻴﺔ ﻓﻲ ﺫﺍﺗﻬﺎ ﻟﻠﻤﻮﺿﻮﻉ‬
‫) ﺗﻮﻗﻌﺎﺕ ﻣﺮﺑﻲ ﺫﻭﻱ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ(‪ ,‬ﺣﻴﺚ ﻳﻌﺘﺒﺮ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻮﺿﻮﻉ ﺍﻟﺘﻮﻗﻌﺎﺕ ﻣﻮﺿﻮﻉ‬
‫ﺟﺪﻳﺪ ﻓﻲ ﺍﳌﺠﺎﻝ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ,‬ﻭﺑﺎﳋﺼﻮﺹ ﻓﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺣﻮﻝ ﺍﻟﺘﻮﻗﻌﺎﺕ‬
‫ﻟﺪﻯ ﺍﳌﺸﺮﻓﲔ ﻋﻠﻰ ﺗﺮﺑﻴﺔ ﻭﺗﻌﻠﻴﻢ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﻣﻦ ﻓﺌﺔ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ ﺍﻟﻘﻠﻴﻞ ﺇﻥ‬
‫ﻟﻢ ﻧﻘﻞ ﺍﳌﻨﻌﺪﻣﺔ‪ .‬ﻭﻧﻈﺮﺍ ﻟﻘﻠﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻓﻲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻓﻲ ﺍﳌﺠﺘﻤﻊ ﺍﶈﻠﻲ ﺍﺭﺗﺄﻳﻨﺎ ﺗﻨﺎﻭﻟﻪ ﻓﻲ‬
‫ﻣﺠﺎﻝ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‪ ,‬ﺧﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﺫﻟﻚ ﳉﻠﺐ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻬﺬﻩ ﺍﻟﻔﺌﺔ‬
‫ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻣﺴﺎﻫﻤﺘﻪ ﻓﻲ ﺇﺛﺮﺍﺀ ﻣﺠﺎﻝ ﺍﻟﺒﺤﺚ ﻓﻲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪.‬‬

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 ‫أﻫﺪاف اﻟﺪراﺳﺔ‪ :‬ﺗﻬﺪف اﻟﺪراﺳﺔ إﻟﻰ‪:‬‬
‫‪ -‬ﺍﻟﻜﺸﻒ ﻋﻦ ﻋﻼﻗﺔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﻭﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﺼﻔﻲ‪.‬‬
‫‪ -‬ﻟﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻔﺌﺔ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‪.‬‬
‫‪ -‬ﲢﺪﻳﺪ ﺍﳌﺼﻄﻠﺤﺎﺕ ﳌﺘﻐﻴﺮﺍﺕ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫أوﻻً‪ :‬اﻟﺘﻮﻗﻌﺎت‪:‬‬
‫أ‪ -‬ﺗﻌﺮﻳﻒ اﻟﺘﻮﻗﻌﺎت‪:‬‬

‫‪ -1‬ﻟﻐﺔ‪ :‬ﻣﺼﺪﺭﻫﺎ ﻣﻦ ﺍﻟﻔﻌﻞ ‪ Expect‬ﺑﺎﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﻣﻌﻨﺎﻩ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺘﻮﻗﻊ‪ ,‬ﻳﻈﻦ‪,‬‬
‫ﻳﻨﺘﻈﺮ‪ ,‬ﻳﺄﻣﻞ‪ ,‬ﻳﺤﺴﺐ‪) .‬ﻋﺒﺪﺍﳊﻔﻴﻆ ﺑﻴﻀﻮﻥ‪ ,‬ﻣﻌﺠﻢ ﺍﻟﻄﻼﺏ‪ ,‬ﺹ‪.(146 :‬‬
‫ﻭﺍﻻﺳﻢ ‪ ,Expectancy, Expection‬ﻭﻣﻌﻨﺎﻩ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻭ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ‬
‫ﻭﻗﻮﻉ ﺷﻲﺀ‪ ,‬ﺃﻭ ﺍﻹﳝﺎﻥ ﺑﻮﻗﻮﻉ ﺷﻲﺀ ﻳﺤﺪﺙ‪.(OXFORD, Advanced Learner›s Dictionary ,p438) .‬‬

‫‪» -٢‬اﻟﺘﻌﺮﻳﻒ اﻻﺻﻄﻼﺣﻲ«‬

‫ﻳﻘﺼﺪ ﺑﺎﻟﺘﻮﻗﻌﺎﺕ ﺇﺩﺭﺍﻙ ﺍﳌﻌﻠﻢ ﻟﻨﻔﺴﻪ‪ ,‬ﻭﺇﺩﺭﺍﻙ ﺟﻤﺎﻋﺔ ﺍﻟﻔﺼﻞ ﻟﻪ ﻭﺇﺩﺭﺍﻙ ﺍﳌﻌﻠﻢ ﻟﻬﺆﻻﺀ‬
‫ﺍﳌﺘﻌﻠﻤﻮﻥ ﻷﻧﻔﺴﻬﻢ‪ ,‬ﻭﺍﻹﺩﺭﺍﻙ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﳌﻌﻠﻢ ﻭﺍﳌﺘﻌﻠﻤﲔ ﻟﻠﻤﻮﻗﻒ‪ ,‬ﻭﺗﺸﻜﻞ ﻫﺬﻩ ﻓﻲ ﻣﺠﻤﻠﻬﺎ‬
‫ﺗﻮﻗﻌﺎﺕ ﻓﺮﺩﻳﺔ‪.‬‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﻔﻌﺎﻟﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﺗﻮﻗﻌﺎﺗﻬﺎ ﺩﻗﻴﻘﺔ ﻭﻭﺍﺿﺤﺔ‪ ,‬ﻭﺳﻠﻮﻙ ﺍﳌﻌﻠﻢ ﻳﻨﻘﻞ ﺇﻟﻰ ﺍﳌﺘﻌﻠﻤﲔ‬
‫ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻱ ﻳﺘﻮﻗﻌﻪ ﻣﻨﻬﻢ‪) .‬ﺳﻬﻴﻠﺔ ﻣﺤﺴﻦ ﻛﺎﻇﻢ ﺍﻟﻔﺘﻼﻭﻱ‪ ,2005 ,‬ﺹ‪.(246 :‬‬
‫‪ -‬ﻟﻘﺪ ﺩﺭﺳﺖ ﺑﻌﺾ ﺍﻷﺑﺤﺎﺙ ﻣﺴﺄﻟﺔ ﺗﻄﻮﺭﺍﺕ ﺍﳌﻌﻠﻢ ﻟﻨﺸﺎﻃﻪ ﺍﻟﺒﻴﺪﺍﻏﻮﺟﻲ ﻭﻳﺘﺠﻪ ﺍﻟﺘﻔﻜﻴﺮ‬
‫ﻣﺜﻼ ﺇﻟﻰ ﺍﻟﺼﻼﺕ ﺍﳌﺪﺭﻭﺳﺔ ﺑﲔ ﺗﻮﻗﻌﺎﺕ ﺍﳌﻌﻠﻤﲔ ﻭﺍﲡﺎﻫﺎﺕ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﻌﻼﺋﻘﻴﺔ ﺃﻭ ﳑﺎﺭﺳﺘﻬﻢ‬
‫ﺍﻟﺒﻴﺪﺍﻏﻮﺟﻴﺔ ﺗﺪﺭﻳﺴﺎ ﻭﺗﻘﻴﻴﻤﺎ‪) .‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺳﺎﺳﻲ‪ ,1998 ,‬ﺹ‪.(40 :‬‬
‫* ﻭﻳﺮﻯ ﻋﺒﺪﺍﻪﻠﻟ ﻋﻮﻳﺪﺍﺕ ‪» :1996‬ﺃﻥ ﺍﻟﺘﻮﻗﻌﺎﺕ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﻋﻨﻬﺎ ﺇﻧﻬﺎ ﻇﺎﻫﺮﺓ ﻋﻘﻠﻴﺔ‬
‫ﻭﺣﻜﻢ ﺗﻨﺒﺆﻱ ﺣﻮﻝ ﻣﺴﺘﻘﺒﻞ ﺍﻟﺘﺤﺼﻴﻞ ﺍﳌﺘﺤﻤﻞ‪ ,‬ﻭﺍﻟﺴﻠﻮﻙ ﺍﳌﺘﻮﻗﻊ ﻟﻄﺎﻟﺐ ﻣﻦ ﺍﻟﻄﻼﺏ‪ ,‬ﻭﻫﻮ‬
‫ﺗﻨﺒﺆ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﺴﺠﻞ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﺘﻼﻣﻴﺬ‪ ,‬ﻛﻤﺎ ﳝﻜﻦ ﻟﻠﻤﻌﻠﻢ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﲡﺎﻫﺎﺕ ﻋﺎﻣﺔ ﻧﺤﻮ ﻃﻼﺏ ﻣﻌﻴﻨﲔ ﺃﻭ ﺻﻒ ﺑﻌﻴﻨﻪ‪ ,‬ﺃﻭ ﻳﺸﻜﻞ ﺍﲡﺎﻫﺎﺕ ﻣﺤﺪﺩﺓ ﻧﺤﻮ ﺃﻓﺮﺍﺩ‬
‫ﺑﻌﻴﻨﻬﻢ«‪) .‬ﻋﺒﺪﺍﻪﻠﻟ ﻋﻮﻳﺪﺍﺕ‪ ,1996 ,‬ﺹ‪.(216-217 :‬‬

‫‪٨٧‬‬
 ‫أ‪ -‬اﻟﺘﻌﺮﻳﻒ اﺟﺮاﺋﻲ ﻟﻠﺘﻮﻗﻌﺎت‪:‬‬
‫ﻳﻘﺼﺪ ﺑﻬﺎ ﺗﻠﻚ ﺍﻻﻧﻄﺒﺎﻋﺎﺕ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﻟﺪﻯ ﺍﳌﺮﺑﻲ ﺗﺘﻤﺤﻮﺭ ﺣﻮﻝ ﺇﺩﺭﺍﻛﻪ ﻟﻨﻔﺴﻪ‬
‫ﻭﺇﺩﺭﺍﻛﻪ ﳉﻤﺎﻋﺔ ﺍﻟﻔﺼﻞ ﻟﻪ ﻭﺍﳌﺘﻌﻠﻤﲔ ﻷﻧﻔﺴﻬﻢ‪ ,‬ﻭﻹﺩﺭﺍﻛﻪ ﺍﳌﺸﺘﺮﻙ ﻟﻠﻤﻮﻗﻒ ﺑﲔ ﺍﳌﻌﻠﻢ ﻭﺍﳌﺘﻌﻠﻤﲔ‪,‬‬
‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺧﺒﺮﺍﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺘﺮﺟﻤﺔ ﻓﻲ ﻣﺠﻤﻮﻋﺔ ﺍﻟﺴﻠﻮﻛﺎﺕ ﺍﻟﺘﻲ ﻳﺘﻢ ﻗﻴﺎﺳﻬﺎ ﺑﺎﳌﻘﻴﺎﺱ‬
‫ﺍﳌﺼﻤﻢ ﻟﻬﺬﺍ ﺍﻟﻐﺮﺽ‪.‬‬

‫ب‪ -‬ﻣﺮﺑﻲ ذوي اﻻﺣﺘﻴﺎﺟﺎت اﻟﺨﺎﺻﺔ‪:‬‬

‫‪ -1‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻹﺻﻄﻼﺣﻲ ﻣﺮﺑﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‪:‬‬
‫ﺍﳌﺸﺮﻑ ﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺠﺬﺏ ﺍﻟﻄﻼﺏ ﺇﻟﻴﻪ ﻭﻟﺪﻳﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺄﺛﻴﺮ ﻓﻴﻬﻢ‪.‬‬
‫)ﻋﺼﺎﻡ ﺗﻮﻓﻴﻖ ﻗﻤﺮ‪ ,2007 ,‬ﺹ‪.(13 :‬‬
‫‪ -2‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻹﺟﺮﺍﺋﻲ‪ :‬ﺍﳌﺮﺑﻲ ﻫﻮ ﺍﳌﺸﺮﻑ ﻭﺍﳌﻜﻠﻒ ﻭﺍﻟﻘﺎﺋﻢ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺗﻌﻠﻴﻢ ﺫﻭﻱ ﺍﻹﻋﺎﻗﺔ‬
‫ﺍﻟﺬﻫﻨﻴﺔ ﻟﻠﻤﺮﻛﺰ ﺍﻟﺒﻴﺪﺍﻏﻮﺟﻲ ﺑﻨﻲ ﺛﻮﺭ )ﻤﺑﻨﻄﻘﺔ ﻭﺭﻗﻠﺔ‪/‬ﺍﳉﺰﺍﺋﺮ(‪.‬‬

‫ج‪ -‬ادارة اﻟﺼﻔﻴﺔ‪:‬‬

‫‪ -1‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻹﺻﻄﻼﺣﻲ‪ :‬ﻳﻌﺮﻑ »ﺭﺍﻧﺪﻭﻟﻒ« ﺇﺩﺍﺭﺓ ﺍﻟﺼﻒ ﻋﻠﻰ ﺃﻧﻬﺎ ﻫﻲ ﻣﺠﻤﻮﻋﺔ ﺍﳌﻤﺎﺭﺳﺎﺕ‬
‫ﺃﻭ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﳌﻌﻠﻢ ﻣﻦ ﺃﺟﻞ ﺗﻼﻣﻴﺬﻩ ﻋﻠﻰ ﺗﻄﻮﻳﺮ ﺍﻟﺘﻌﻠﻢ ﺍﳌﺴﺘﻘﻞ‬
‫ﻟﺪﻳﻬﻢ‪ ,‬ﻭﺗﻄﺒﻴﻖ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﺬﻟﻚ ﺍﻟﺘﻌﻠﻢ‪) .‬ﻛﺮﱘ ﻧﺎﺻﺮ ﻋﻠﻲ‪ ,‬ﺃﺣﻤﺪ ﻣﺨﻠﻒ ﺍﻟﺪﻟﻴﻤﻲ‪,‬‬
‫‪ ,2006‬ﺹ‪.(16 :‬‬
‫ﻭﺗﻌﺮﻑ ﻛﺬﻟﻚ ﺑﺄﻧﻬﺎ ﺟﻤﻴﻊ ﺍﳋﻄﻮﺍﺕ ﻭﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻟﺒﻨﺎﺀ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺑﻴﺌﺔ ﺻﻔﻴﺔ‬
‫ﻣﻼﺋﻤﺔ ﻟﻌﻤﻠﻴﺘﻲ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ‪) .‬ﺭﻣﺰﻱ ﻓﺘﺤﻲ ﻫﺎﺭﻭﻥ‪ ,2003 ,‬ﺹ‪.(34 :‬‬
‫‪ -2‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻹﺟﺮﺍﺋﻲ‪ :‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﻫﻲ ﻛﻞ ﺍﻟﺴﻠﻮﻛﺎﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﳌﺸﺮﻑ ﻓﻲ ﺣﺠﺮﺓ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺳﻮﺍﺀ ﻟﻔﻈﻴﺔ ﻭﻏﻴﺮ ﻟﻔﻈﻴﺔ ﻛﺘﻮﺟﻴﻪ ﺍﻟﻜﻼﻡ‪ ,‬ﻃﺮﺡ ﺍﻷﺳﺌﻠﺔ‪ ,‬ﺍﻟﻨﻘﺎﺵ‪...‬ﺇﻟﺦ‪.‬‬

‫‪ -‬ﺣﺪود اﻟﺪراﺳﺔ‪:‬‬
‫ﺃ‪ /‬ﺍﳊﺪﻭﺩ ﺍﻟﺒﺸﺮﻳﺔ‪ :‬ﺍﳌﺸﺮﻓﻮﻥ ﺑﺎﳌﺮﻛﺰ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻃﻔﺎﻝ ﺍﳌﺘﺨﻠﻔﲔ ﺫﻫﻨﻴﺎ‪.‬‬
‫ﺏ‪ /‬ﺍﳊﺪﻭﺩ ﺍﳌﻜﺎﻧﻴﺔ‪ :‬ﺃﺟﺮﻳﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻤﺑﻨﻄﻘﺔ ﺍﳉﻨﻮﺏ ﺍﻟﺸﺮﻗﻲ ﻟﻠﺠﺰﺍﺋﺰ ﺑﻮﻻﻳﺔ ﻭﺭﻗﻠﺔ )ﺑﺎﳌﺮﻛﺰ‬
‫ﺍﻟﻨﻔﺴﻲ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻃﻔﺎﻝ ﺍﳌﺘﺨﻠﻔﲔ ﺫﻫﻨﻴﺎ‪/‬ﺑﻨﻲ ﺛﻮﺭ(‪.‬‬
‫ﺝ‪ /‬ﺍﳊﺪﻭﺩ ﺍﻟﺰﻣﻨﻴﺔ‪ :‬ﻃﺒﻘﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﺍﳌﻤﺘﺪﺓ ﻣﺎ ﺑﲔ ‪.2013-2012‬‬

‫‪٨٨‬‬
 ‫اﻟﺨﻠﻔﻴﺔ اﻟﻨﻈﺮﻳﺔ ﻟﻠﺪراﺳﺔ‪:‬‬
‫ﺳﻮﻑ ﺗﺮﻛﺰ ﻓﻲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻋﻠﻰ ﺍﻟﺘﻮﻗﻌﺎﺕ ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﻟﺬﻭﻱ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺼﻔﻴﺔ‪.‬‬

‫‪ -٢‬ﺗﻮﻗﻌﺎت اﻟﻤﺪرس‪:‬‬
‫ﺗﺒﲔ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﻲ ﺃﺟﺮﻳﺖ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻔﻌﺎﻝ‪ ,‬ﺍﻷﺛﺮ ﺍﻟﻘﻮﻱ ﻟﺘﻮﻗﻌﺎﺕ ﺍﳌﺪﺭﺱ ﺍﻹﻳﺠﺎﺑﻴﺔ ﻭﺍﻟﺴﻠﺒﻴﺔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻷﺩﺍﺀ ﺍﻟﺘﻠﻤﻴﺬ‪ ,‬ﻓﺤﲔ ﻳﻌﻴﻨﻮﻥ ﺍﻟﺘﻼﻣﻴﺬ ﺑﺎﻋﺘﺒﺎﺭﻫﻢ ﻋﺠﺰﺓ ﻗﺎﺻﺮﻳﻦ‪ ,‬ﻭﺣﲔ ﻳﻮﺿﻌﻮﻥ ﻓﻲ‬
‫ﺑﺮﺍﻣﺞ ﺧﺎﺻﺔ ﺗﻜﻮﻥ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﺿﺤﺔ ﻗﻮﺍﻣﻬﺎ‪ ,‬ﺇﻥ ﻫﻨﺎﻙ ﺷﻴﺌﺎ ﺧﺎﻃﺌﺎ ﻭﻗﺎﺻﺮﺍ ﺟﻮﻫﺮﻳﺎ ﻋﻨﺪ ﻫﺬﺍ‬
‫ﺍﻟﺘﻠﻤﻴﺬ ﺛﻢ ﻳﺼﻨﻒ ﺍﻟﺘﻼﻣﻴﺬ ﺇﻟﻰ ﻣﺘﻌﻠﻤﲔ ﻗﺎﺻﺮﻳﻦ ﻭﺗﺘﺪﻧﻰ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺪﺭﺱ ﻣﻦ ﺍﳉﻤﺎﻋﺔ‪) .‬ﺟﺎﺑﺮ‬
‫ﻋﺒﺪﺍﳊﻤﻴﺪ ﺟﺎﺑﺮ‪ ,2001 ,‬ﺹ‪.(316-317 :‬‬

‫‪ -٣‬ﻣﺼﺎدر اﻟﺘﻮﻗﻌﺎت‪:‬‬
‫ﺗﺘﺄﺛﺮ ﺗﻮﻗﻌﺎﺕ ﺍﳌﻌﻠﻢ ﻋﻦ ﻃﻠﺒﺘﻪ ﻭﻓﻜﺮﺗﻪ ﻋﻨﻬﻢ ﺑﻌﻮﺍﻣﻞ ﻋﺪﺓ ﺃﻫﻤﻬﺎ‪:‬‬
‫‪ -1‬ﻋﻮﺍﻣﻞ ﺗﺘﻌﻠﻖ ﺑﺎﳌﻌﻠﻢ ﻧﻔﺴﻪ ﻣﻦ ﺣﻴﺚ ﺗﺄﻫﻴﻠﻪ ﻭﺗﺪﺭﻳﺒﻪ ﻭﺷﺨﺼﻴﺘﻪ ﻭﺧﺒﺮﺍﺗﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺧﺼﺎﺋﺼﻪ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻭﻭﻋﻴﻪ ﺑﺎﳌﺸﺎﻛﻞ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ ﺍﻟﺘﻲ ﺗﻨﺸﺄ ﺑﲔ ﺍﻟﻄﻠﺒﺔ‪.‬‬
‫‪ -2‬ﺍﻋﺘﺒﺎﺭﺍﺕ ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﺎ ﻟﺪﻯ ﺍﳌﻌﻠﻢ ﻣﻦ ﻭﻓﺮﺓ ﻓﻲ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻟﻄﻠﺒﺔ‪.‬‬
‫‪ -3‬ﻋﻮﺍﻣﻞ ﺗﺘﻌﻠﻖ ﺑﻐﺮﻓﺔ ﺍﻟﺼﻒ ﻣﻦ ﺣﻴﺚ ﻧﻮﻉ ﺗﺼﻤﻴﻢ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻹﻋﺪﺍﺩ ﻭﺗﻮﺍﻓﺮ ﺍﻟﺘﺴﻬﻴﻼﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ‪.‬‬
‫‪ -4‬ﺃﻧﻮﺍﻉ ﺍﻟﺴﻠﻮﻙ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﺮﻏﺐ ﺍﳌﻌﻠﻢ ﺑﺘﻨﻤﻴﺘﻪ ﻭﺗﻌﺰﻳﺰﻩ ﺑﲔ ﺍﻟﻄﻠﺒﺔ‪.‬‬
‫ﺃ‪ -‬ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﺗﻜﻮﻥ ﺩﺍﺋﻤﺎ ﻣﻘﺒﻮﻟﺔ‪.‬‬
‫ﺏ‪ -‬ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﺗﻜﻮﻥ ﻣﺮﻓﻮﺿﺔ ﺩﺍﺋﻤﺎ‪.‬‬
‫ﺝ‪ -‬ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﺗﻜﻮﻥ ﻣﻘﺒﻮﻝ ﺃﺣﻴﺎﻧﺎ‪ ,‬ﻣﺮﻓﻮﺿﺔ ﺃﺣﻴﺎﻧﺎ ﺃﺧﺮﻯ‪ ,‬ﺣﺴﺐ ﺍﻟﻈﺮﻭﻑ‬
‫ﻭﺍﳌﻼﺑﺴﺎﺕ ﺍﻟﺘﻲ ﻳﺘﻢ ﻓﻴﻬﺎ ﺍﻟﺴﻠﻮﻙ‪) .‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ,2000 ,‬ﺹ‪.(58/57 :‬‬
‫‪ -5‬ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺇﻟﻰ ﻗﺪﺭﺓ ﺍﻟﻄﻼﺏ ﻋﻠﻰ ﺗﻐﻴﻴﺮ ﺳﻠﻮﻙ ﺍﳌﻌﻠﻢ ﺍﻟﻠﻔﻈﻲ ﻣﻦ ﺧﻼﻝ‬
‫ﺃﳕﺎﻁ ﺍﺳﺘﺠﺎﺑﺘﻬﻢ ﻟﻬﺬﺍ ﺍﻟﺴﻠﻮﻙ‪ ,‬ﻛﺄﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﳕﺎﻁ ﺳﻠﺒﻴﺔ ﺃﻡ ﺇﻳﺠﺎﺑﻴﺔ‪ ,‬ﻛﻤﺎ ﻳﺘﺒﲔ ﺃﻥ‬
‫ﺍﻷﺳﺌﻠﺔ ﺍﻟﻄﻮﻋﻴﺔ ﺍﻟﺘﻲ ﻳﻄﺮﺣﻬﺎ ﺑﻌﺾ ﺍﻟﻄﻼﺏ ﻓﻲ ﻏﺮﻓﺔ ﺍﻟﺼﻒ‪ ,‬ﺗﺆﺛﺮ ﺗﺪﺭﻳﺠﻴﺎ ﻓﻲ ﺗﻐﻴﻴﺮ‬
‫ﺍﲡﺎﻫﺎﺕ ﺍﳌﻌﻠﻢ ﻧﺤﻮ ﻫﺆﻻﺀ ﺍﻟﻄﻼﺏ‪) .‬ﻋﺒﺪﺍﳌﺠﻴﺪ ﻧﺸﻮﺍﺗﻲ‪ ,1998 ,‬ﺹ‪.(262/261 :‬‬
‫‪ -6‬ﺗﺸﻜﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺘﻮﺍﻓﺮﺓ ﻟﻠﻤﻌﻠﻢ ﻋﻦ ﺧﺼﺎﺋﺺ ﻃﻼﺑﻪ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﻣﺘﻐﻴﺮﺍ ﻫﺎﻣﺎ ﻣﻦ ﻣﺘﻐﻴﺮﺍﺕ‬
‫ﺍﳋﺼﺎﺋﺺ ﺍﳌﻌﺮﻓﻴﺔ ﻟﻠﻤﻌﻠﻢ ﺍﻟﻔﻌﺎﻝ‪.‬‬

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 ‫‪ -٤‬اﻟﺘﺄﺛﺮ اﻳﺠﺎﺑﻲ واﻟﺴﻠﺒﻲ ﺑﺸﺨﺼﻴﺔ اﻟﻤﻌﻠﻢ‪:‬‬
‫* ﺑﻴﻨﺖ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﶈﺼﻞ ﻋﻠﻴﻬﺎ ﺃﻥ ﻣﺮﺩﻭﺩ ﺍﻟﺘﻠﻤﻴﺬ ﺍﻹﻳﺠﺎﺑﻲ ﻓﻲ ﻋﻤﻠﻪ ﺍﳌﺪﺭﺳﻲ ﺍﻟﻴﻮﻡ‬
‫ﺍﻗﺘﺮﻥ ﺑﺘﻘﻮﳝﻪ ﺍﻹﻳﺠﺎﺑﻲ ﻟﻠﻤﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺪﺭﺳﻪ‪ ,‬ﻭﺍﻟﻌﻜﺲ ﺻﺤﻴﺢ ﻏﻴﺮ ﺃﻥ ﺗﺄﺛﺮ ﺍﻟﺘﻠﻤﻴﺬ‬
‫ﺍﻹﻳﺠﺎﺑﻲ ﺑﺸﺨﺼﻴﺔ ﺍﳌﻌﻠﻢ ﺍﻟﺘﻲ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻬﺎ ﻛﺎﻥ ﺃﻗﻮﻯ ﻭﺃﻇﻬﺮ ﻣﻦ ﺗﺄﺛﺮﻩ ﺑﻬﺎ ﻓﻲ ﺍﻻﲡﺎﻩ‬
‫ﺍﻟﺴﻠﺒﻲ ﻋﻨﺪﻣﺎ ﺍﻓﺘﻘﺪ ﻓﻴﻬﺎ ﺍﳋﺼﺎﺋﺺ ﺍﳌﻄﻠﻮﺑﺔ ﻓﻲ ﺍﳌﺮﺑﻲ ﻭﺍﻟﺼﻔﺎﺕ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻬﺎ‪.‬‬
‫)ﻣﻨﺼﻮﺭﻱ ﻋﺒﺪﺍﳊﻖ‪ ,2003 ,‬ﺹ‪.(100 :‬‬

‫‪ -٥‬ﺗﻮﻗﻌﺎت اﻟﻤﻌﻠﻢ واﻻﺗﺼﺎل ﻣﻊ اﻟﻄﻠﺒﺔ‪:‬‬

‫‪ -1‬ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻘﻮﻡ ﺍﳌﻌﻠﻢ ﻭﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺑﺸﺮﺡ ﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻦ ﺍﻟﻄﻠﺒﺔ‪ ,‬ﻭﺗﻮﺿﻴﺤﻪ ﺑﻌﺒﺎﺭﺍﺕ‬
‫ﻭﺍﺿﺤﺔ ﻣﻔﻬﻮﻣﺔ ﻟﺪﻯ ﺍﳉﻤﻴﻊ ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﺘﺄﻭﻳﻞ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﻜﻠﻔﻬﻢ ﺑﻪ ﻣﻦ ﻭﺍﺟﺐ‬
‫ﻣﺪﺭﺳﻲ ﺃﻭ ﺃﻱ ﻧﺸﺎﻁ ﻳﻄﻠﺒﻪ ﻣﻨﻬﻢ‪ ,‬ﻭﺃﻥ ﻳﺴﺘﺨﺪﻡ ﻓﻲ ﻣﺨﺎﻃﺒﺘﻬﻢ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﳌﻔﺮﺩﺍﺕ‬
‫ﺍﳌﺄﻟﻮﻓﺔ ﻟﺪﻳﻬﻢ ﻭﺍﻟﺘﻲ ﻳﻌﺮﻓﻮﻥ ﻣﻌﻨﺎﻫﺎ ﻭﺩﻻﻟﺘﻬﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻌﻤﻮﻣﻴﺎﺕ ﻭ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺘﺄﻭﻳﻞ‬
‫ﻟﻴﻜﻮﻥ ﻓﻬﻤﻬﻢ ﻭﺍﺳﺘﻴﻌﺎﺑﻬﻢ ﻟﻬﺎ ﻭﺍﺿﺤﺎ ﻓﻨﻘﻮﻝ ﻟﻬﻢ ﻣﺜﻼ‪) :‬ﺍﻓﺘﺤﻮﺍ ﺍﻟﻜﺘﺐ‪ ,‬ﻛﻮﻧﻮﺍ ﻫﺎﺩﺋﲔ‪,‬‬
‫ﺃﻏﻠﻘﻮﺍ ﺍﻟﻜﺘﺐ ﺣﲔ ﺗﺴﻤﻌﻮﻥ ﻗﺮﻉ ﺍﳉﺮﺱ(‪ ,‬ﻓﺬﻟﻚ ﺃﻛﺜﺮ ﻭﺿﻮﺣﺎ ﻓﻲ ﺍﻷﺫﻫﺎﻥ ﻣﻦ ﻗﻮﻟﻨﺎ ﻟﻬﻢ‬
‫)ﻛﻮﻧﻮﺍ ﻣﺆﺩﺑﲔ ﺃﻭ ﺿﻌﻮﺍ ﺍﻟﻜﺘﺐ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ(‪.‬‬
‫‪ -2‬ﺃﻻ ﺗﺨﺮﺝ ﺗﻮﻗﻌﺎﺗﻨﺎ ﻣﻦ ﺃﻱ ﻃﺎﻟﺐ ﻋﻦ ﺣﺪ ﺍﻻﻋﺘﺪﺍﻝ‪.‬‬
‫‪ -3‬ﺃﻥ ﻧﻜﺜﺮ ﻭﻧﺤﻦ ﻧﺨﺎﻃﺒﻬﻢ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻹﻳﺠﺎﺑﻴﺔ‪ ,‬ﻭﺃﻥ ﻧﻘﻠﻞ ﺇﻟﻰ ﺃﻗﺼﻰ ﺣﺪ ﳑﻜﻦ‬
‫ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺻﻴﻐﺔ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪) .‬ﻣﺤﻤﺪ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ,2000 ,‬ﺹ‪.(60-58 :‬‬

‫‪ -٦‬ﺗﻮﻗﻌﺎت اﻟﻤﻌﻠﻢ وأﺛﺮﻫﺎ ﻋﻠﻰ ﻋﻤﻠﻴﺔ اﻟﺘﻌﻠﻢ‪:‬‬

‫ﺗﻜﻤﻦ ﻭﺭﺍﺀ ﻓﺸﻞ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻃﻠﺒﺘﻨﺎ ﻓﻲ ﲢﺼﻴﻠﻬﻢ ﺍﳌﺪﺭﺳﻲ ﺃﺳﺒﺎﺏ ﻋﺪﺓ‪ ,‬ﳑﺎ ﻳﺴﺒﺐ ﻟﻠﻤﻌﻠﻢ‬
‫ﺻﻌﻮﺑﺔ ﺑﺎﻟﻐﺔ ﻓﻲ ﻣﻮﺍﺟﻬﺘﻬﺎ ﻭﺍﻟﺘﻐﻠﺐ ﻋﻠﻴﻬﺎ ﻭﻓﻲ ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻲ ﻳﻌﻤﻞ ﻓﻴﻬﺎ‪,‬‬
‫ﻭﻛﻠﻤﺎ ﻭﺍﺟﻬﺘﻨﺎ ﺣﺎﻟﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺸﻞ ﻋﻨﺪ ﺍﻟﻄﻠﺐ ﻧﺮﺟﻊ ﺃﺳﺒﺎﺑﻬﺎ ﺑﺸﻜﻞ ﻋﺎﻡ ﺇﻟﻰ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻮﺭﺍﺛﻴﺔ‬
‫ﺃﻭ ﺇﻫﻤﺎﻝ ﺍﻷﺑﻮﻳﻦ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺑﺮﻋﺎﻳﺔ ﺃﺑﻨﺎﺋﻬﻢ ﻭﻧﺤﻦ ﻧﺼﺪﺭ ﺃﺣﻜﺎﻣﻨﺎ ﻫﺬﻩ ﺩﻭﻥ ﺗﻘﺼﻲ ﺍﻷﺳﺒﺎﺏ‬
‫ﺍﻟﺘﻲ ﺗﻜﻤﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ‪ ,‬ﻭﻣﻦ ﺛﻢ ﺗﻘﺪﱘ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻄﺎﻟﺐ ﻭﺍﳋﺪﻣﺎﺕ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻪ‪) .‬ﻣﺤﻤﺪ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ,2000 ,‬ﺹ‪.(60 :‬‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻋﻨﺪ ﺍﻷﺳﻮﻳﺎﺀ ﻭﻧﺤﻦ ﻓﻲ ﺑﺤﺜﻨﺎ ﻫﺬﺍ ﻧﺘﺴﺎﺀﻝ ﻋﻦ ﻣﺪﻯ ﺍﻧﻄﺒﺎﻗﻬﺎ‬
‫ﻋﻠﻰ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ‪.‬‬

‫‪٩٠‬‬
 ‫ﺛﺎﻧﻴﺎ‪ :‬اﻟﻤﺮﺑﻲ ﻟﻠﻔﺌﺎت اﻟﺨﺎﺻﺔ‬
‫‪ -١‬ﺧﺼﺎﺋﺺ اﻟﻤﺮﺑﻲ‪:‬‬
‫ﺇﻥ ﻟﻠﻤﺮﺑﻲ ﺩﻭﺭ ﻫﺎﻡ ﻓﻲ ﲢﺪﻳﺪ ﻓﻌﺎﻟﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﳒﺎﺣﻪ‪ ,‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺩﻓﻊ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ‬
‫)ﺭﺑﺎﻋﻲ‪ (1981 ,‬ﺇﻟﻰ ﺩﺭﺍﺳﺔ ﺧﺼﺎﺋﺺ ﺍﳌﺸﺮﻑ ﺍﻟﻔﻌﺎﻝ ﻛﻤﺎ ﻳﺪﺭﻛﻬﺎ ﺃﻓﺮﺍﺩ ﻋﺪﻳﺪﻳﻦ )ﻛﺎﻟﻄﻼﺏ‪,‬‬
‫ﺍﳌﺪﻳﺮﻳﻦ‪ ,‬ﺍﻵﺑﺎﺀ‪...‬ﺇﻟﺦ(‪ ,‬ﻭﺫﻟﻚ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﺃﻫﻢ ﺍﳋﺼﺎﺋﺺ ﺫﺍﺕ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ ﺑﻨﺠﺎﺡ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﳝﻜﻦ ﺗﺼﻨﻴﻒ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻛﺎﻟﺘﺎﻟﻲ‪) :‬ﻋﺒﺪﺍﳌﺠﻴﺪ ﻧﺸﻮﺍﺗﻲ‪ ,1998 ,‬ﺹ‪.(233 :‬‬
‫* ﺍﻹﻋﺪﺍﺩ ﺍﻷﻛﺎﺩﳝﻲ ﻭﺍﳌﻬﻨﻲ‪ :‬ﻳﺮﺗﺒﻂ ﺇﻋﺪﺍﺩ ﺍﳌﺸﺮﻑ ﺃﻛﺎﺩﳝﻴﺎ ﻭﻣﻬﻨﻴﺎ ﻋﻠﻰ ﻧﺤﻮ ﺇﻳﺠﺎﺑﻲ‬
‫ﺑﻔﻌﺎﻟﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻓﻘﺪ ﺃﺷﺎﺭﺕ ﺑﻌﺾ ﺍﻟﺒﺤﻮﺙ )‪ (Simun And Asher,1964‬ﺇﻟﻰ ﻭﺟﻮﺩ‬
‫ﺍﺭﺗﺒﺎﻁ ﺇﻳﺠﺎﺑﻲ ﺑﲔ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺤﺼﻴﻞ ﺍﻷﻛﺎﺩﳝﻲ ﻟﻠﻤﻌﻠﻤﲔ ﻭﻓﻌﺎﻟﻴﺘﻬﻢ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻛﻤﺎ‬
‫ﻳﻘﺪﺭﻫﺎ ﺍﻹﺩﺍﺭﻳﻮﻥ ﻭﺍﳌﻮﺟﻬﻮﻥ ﻭﺍﻟﺘﺮﺑﻮﻳﻮﻥ ﻓﻲ ﺿﻮﺀ ﺇﻋﺪﺍﺩ ﺍﳋﻄﻂ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﻟﻄﻼﺏ‪) .‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ,1998 ,‬ﺹ‪.(233-234 :‬‬
‫* ﺍﺗﺴﺎﻉ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﻫﺘﻤﺎﻣﺎﺕ‪ :‬ﺗﺪﻝ ﺩﺭﺍﺳﺔ ﻗﺎﻡ ﺑﻬﺎ »ﺭﻳﺎﻧﺰ« )‪ (Ryans, 1959‬ﺃﻥ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻨﺎﺟﺢ ﺃﻭ ﺍﻟﻔﻌﺎﻝ ﻻ ﻳﺮﺗﺒﻂ ﺑﺘﻔﻮﻕ ﺍﳌﻌﻠﻢ ﻓﻲ ﺗﺨﺼﺼﻪ ﻭﺍﳌﻴﺎﺩﻳﻦ ﺍﻷﺧﺮﻯ ﺫﺍﺕ ﺍﻟﻌﻼﻗﺔ‬
‫ﻓﻘﻂ‪ ,‬ﺑﻞ ﻳﺮﺗﺒﻂ ﺃﻳﻀﺎ ﻤﺑﺪﻯ ﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﻭﺗﻨﻮﻋﻬﺎ‪) .‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ,‬ﺹ‪.(235 :‬‬

‫‪ -٢‬ﺻﻔﺎت ﻣﻌﻠﻢ اﻋﺎﻗﺔ اﻟﻌﻘﻠﻴﺔ‪:‬‬

‫ﻗﺪﻣﺖ ﻳﺤﻲ ﺧﻮﻟﺔ ‪ 2007‬ﺃﻫﻢ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ﻳﺠﺐ ﺗﻮﻓﺮﻫﺎ ﻓﻲ ﻣﻌﻠﻢ ﺍﻹﻋﺎﻗﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻫﻲ‪:‬‬
‫* ﺍﻻﺗﺰﺍﻥ ﺍﻻﻧﻔﻌﺎﻟﻲ‪.‬‬
‫* ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﺑﺘﻜﺎﺭ ﻣﻨﺎﺥ ﺗﻌﻠﻴﻤﻲ ﻣﻘﺒﻮﻝ ﻟﻬﺆﻻﺀ ﺍﻷﻃﻔﺎﻝ‪.‬‬
‫* ﻗﺪﺭﺓ ﻋﺎﻟﻴﺔ ﻋﻠﻰ ﺗﻔﻬﻢ ﺍﻷﻃﻔﺎﻝ‪.‬‬
‫* ﺍﻟﺘﻜﺎﻣﻞ ﻓﻲ ﺑﻨﺎﺋﻪ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﻧﻔﻌﺎﻟﻲ ﻭﺍﻟﻌﻘﻠﻲ‪.‬‬
‫* ﺍﲡﺎﻫﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﻧﺤﻮ ﺍﳌﻌﺎﻕ ﻋﻘﻠﻴﺎ ﻭﺗﻘﺒﻠﻪ‪.‬‬
‫* ﺇﻋﺪﺍﺩ ﺗﺮﺑﻮﻱ ﻧﺎﺟﺢ ﻳﺆﺩﻱ ﺇﻟﻰ ﺯﻳﺎﺩﺓ ﺇﻳﺠﺎﺑﻴﺔ ﺍﲡﺎﻫﺎﺗﻪ ﻧﺤﻮ ﺍﳌﻌﻮﻕ ﻋﻘﻠﻴﺎ ﳑﺎ ﻳﺆﺩﻱ ﺇﻟﻰ‬
‫ﺯﻳﺎﺩﺓ ﻣﻌﻠﻮﻣﺎﺗﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺣﻮﻝ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻟﻔﺌﺔ‪.‬‬
‫* ﺇﳌﺎﻡ ﺷﺎﻣﻞ ﺑﺨﺼﺎﺋﺺ ﺍﳌﻌﻮﻕ ﻋﻘﻠﻴﺎ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻻﻧﻔﻌﺎﻟﻴﺔ ﻭﺍﳊﺮﻛﻴﺔ ﻭﺍﳉﺴﻤﻴﺔ‪.‬‬
‫* ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﺍﳌﻬﺎﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺗﻼﺋﻢ ﺍﻟﻄﻔﻞ ﺍﳌﻌﻮﻕ ﻋﻘﻠﻴﺎ‪.‬‬

‫‪٩١‬‬
 ‫* ﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﻬﺆﻻﺀ ﺍﻷﻃﻔﺎﻝ‪.‬‬
‫* ﻋﺪﻡ ﻣﻘﺎﺭﻧﺔ ﺍﳌﻌﻠﻢ ﻧﻔﺴﻪ ﺑﺎﳌﻌﻠﻤﲔ ﻓﻲ ﻣﺪﺍﺭﺱ ﺍﻷﻃﻔﺎﻝ ﺍﻟﻌﺎﺩﻳﲔ‪ ,‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺪﻣﺮ ﻧﻔﺴﻪ‬
‫ﻭﻳﺤﻄﻢ ﺇﺭﺍﺩﺗﻪ‪) .‬ﻋﺒﺪﺍﳌﺠﻴﺪ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ‪ ,1997 ,‬ﺹ‪.(24 :‬‬

‫‪ -٣‬أﻫﻤﻴﺔ إﻋﺪاد ﻣﻌﻠﻢ اﻟﺘﺮﺑﻴﺔ اﻟﺨﺎﺻﺔ )ﻣﻌﻠﻢ اﻋﺎﻗﺔ اﻟﻌﻘﻠﻴﺔ(‪:‬‬

‫ﻳﻌﺘﺒﺮ ﺍﳌﻌﻠﻢ ﺍﻟﻌﺎﻣﻞ ﺍﻷﺳﺎﺳﻲ ﻓﻲ ﺇﺣﺪﺍﺙ ﺍﻟﺘﻄﻮﻳﺮ ﺍﳌﻼﺋﻢ ﻓﻲ ﺟﻮﺍﻧﺐ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻻ‬
‫ﳝﻜﻦ ﻷﻱ ﺟﻬﺪ ﺗﺮﺑﻮﻱ ﻳﺴﺘﻬﺪﻑ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻄﻮﻳﺮ ﺃﻥ ﻳﻘﻠﻞ ﻣﻦ ﺃﻫﻤﻴﺔ ﺩﻭﺭ ﺍﳌﻌﻠﻢ‪ ,‬ﻷﻧﻪ ﺃﺣﺪ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻓﻲ ﺗﻮﺟﻴﻪ ﺍﻟﺘﻄﻮﻳﺮ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﻟﺬﻟﻚ ﻳﻌﺪ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﺍﳉﻴﺪ ﻣﻦ ﺃﻫﻢ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﻓﻲ ﺭﻓﻊ ﻛﻔﺎﺀﺓ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﳋﺎﺻﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ‪ ,‬ﻭﻷﻥ‬
‫ﺍﻷﻓﺮﺍﺩ ﺍﳌﻌﺎﻗﲔ ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺨﻔﻘﻮﻥ ﻓﻲ ﲢﺼﻴﻞ ﻣﺎ ﻳﺘﻌﻠﻤﻮﻩ ﻋﻠﻰ ﺃﻳﺪﻱ ﻣﺮﺑﲔ ﻣﺘﻤﻴﺰﻳﻦ ﻳﺴﺘﺨﺪﻣﻮﻥ‬
‫ﺃﻓﻀﻞ ﺍﻟﻄﺮﻕ‪ .‬ﻭﻻ ﻳﻔﺘﻘﺮ ﻣﺠﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳋﺎﺻﺔ ﻓﻘﻂ ﺇﻟﻰ ﺍﻟﻄﺎﻗﺔ ﺍﳌﻬﻨﻴﺔ ﻟﺘﻮﻓﻴﺮ ﺍﻟﻜﻢ ﺍﻟﻼﺯﻡ‬
‫ﻣﻦ ﺍﳋﺪﻣﺎﺕ ﻟﻸﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﰎ ﺗﺸﺨﻴﺺ ﺣﺎﻟﺔ ﺍﻹﻋﺎﻗﺔ ﻟﺪﻳﻬﻢ‪ ,‬ﻟﻜﻦ ﻧﻮﻉ ﺍﳋﺪﻣﺎﺕ ﺍﳌﻘﺪﻣﺔ ﻓﻲ‬
‫ﺍﻟﻈﺮﻭﻑ ﺍﻟﺴﺎﺋﺪﺓ ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﻜﻮﻥ ﺩﻭﻥ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻄﻠﻮﺏ ﻹﻋﺪﺍﺩ ﺍﻟﻄﻠﺒﺔ ﺫﻭﻱ ﺍﳊﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‬
‫ﳌﻮﺍﺟﻬﺔ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳊﻴﺎﺓ ﺍﳌﻌﻘﺪﺓ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪) .‬ﻋﻼﻭﻧﺔ ﺭﺑﻴﻌﺔ‪ ,‬ﺑﻮﺿﻴﺎﻑ‪ ,‬ﻧﺎﺩﻳﺔ‪,‬‬
‫‪ ,2007‬ﺹ‪.(11 :‬‬

‫‪ -٤‬اﻟﻤﺮﺑﻲ ﻛﻤﻮﺟﻪ ﻟﻠﺴﻠﻮك ﻓﻲ ﺿﻮء ﺗﻮﻗﻌﺎﺗﻪ‪:‬‬

‫ﻳﺨﺘﻠﻒ ﺍﻟﺘﻼﻣﻴﺬ ﻓﻲ ﺍﻟﺼﻒ ﺍﻟﺪﺭﺍﺳﻲ ﻓﻲ ﻧﻮﺍﺡ ﻛﺜﻴﺮﺓ ﺑﺴﺒﺐ ﺗﻨﻮﻉ ﺩﺭﺟﺔ ﺍﻹﻋﺎﻗﺔ ﻟﺪﻳﻬﻢ‪ ,‬ﻣﻨﻬﺎ‬
‫ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ,‬ﻭﻧﻮﻋﻴﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻻﲡﺎﻫﺎﺕ ﻭﺍﳌﻴﻮﻝ ﻭﺍﻟﻘﻴﻢ‬
‫ﻭﻛﻠﻬﺎ ﺗﺸﻴﺮ ﺇﻟﻰ ﺗﻨﻮﻉ ﺍﳌﺴﺘﻮﻳﺎﺕ‪ ,‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﳌﻌﻠﻢ ﻓﻲ ﺗﻔﺎﻋﻼﺗﻪ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﺘﻼﻣﻴﺬ ﺩﺍﺧﻞ‬
‫ﺍﻟﻔﺼﻞ ﻳﻮﺍﺟﻪ ﺑﻔﺮﻭﻕ ﻛﺜﻴﺮﺓ ﺗﻌﻄﻲ ﺗﻮﻗﻌﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻟﺪﻳﻪ ﳌﺴﺘﻮﻳﺎﺕ ﺃﺩﺍﺋﻬﻢ‪ ,‬ﻟﺬﻟﻚ ﻓﻬﻮ ﻣﻄﺎﻟﺐ ﺑﺄﻥ‬
‫ﻳﺴﺘﺨﺪﻡ ﻃﺮﻗﺎ ﻭﻭﺳﺎﺋﻞ ﻣﺘﻨﻮﻋﺔ ﻓﻲ ﺗﻨﺎﻭﻝ ﺍﳌﺎﺩﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻣﻊ ﺿﺮﻭﺭﺓ ﺑﺚ ﺭﻭﺡ ﺍﻟﺜﻘﺔ ﻓﻲ ﺍﳉﻤﻴﻊ‬
‫ﻧﻈﺮﺍ ﳌﺎ ﻳﻌﺎﻧﻮﻧﻪ ﻣﻦ ﻇﺮﻭﻑ ﺇﻋﺎﻗﺘﻬﻢ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﻭﻛﻠﻬﺎ ﺃﻣﻮﺭ ﺗﺴﺎﻋﺪ ﺍﳌﻌﻠﻢ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﳋﺒﺮﺍﺕ‬
‫ﻭﺗﻨﻈﻴﻤﻬﺎ ﻭﺇﺩﺍﺭﺗﻬﺎ ﺑﺼﻮﺭﺓ ﺗﺆﺩﻱ ﺇﻟﻰ ﳕﻮ ﺍﻟﻔﺮﺩ ﻭﺗﻌﻠﻤﻪ ﺇﻟﻰ ﻣﺴﺘﻮﻯ ﺃﻓﻀﻞ ﻓﻲ ﺇﻃﺎﺭ ﻗﺪﺭﺍﺗﻪ‬
‫ﺍﳋﺎﺻﺔ ﻭﻇﺮﻭﻑ ﺇﻋﺎﻗﺘﻪ ﲡﻌﻞ ﻣﻨﻪ ﻓﺮﺩﺍ ﻣﺨﺘﻠﻔﺎ ﻋﻦ ﻏﻴﺮﻩ ﺩﺍﺧﻞ ﺍﻟﻔﺼﻞ ﺍﻟﺪﺭﺍﺳﻲ ﻭﺧﺎﺭﺟﻪ‪.‬‬
‫)ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺎﺱ ﺍﻟﺰﻫﺮﻱ‪ ,2003 ,‬ﺹ‪.(311-312 :‬‬

‫‪ -٥‬اﻟﻤﺮﺑﻲ وﺗﺤﺪﻳﺎت اﻟﻤﻬﻨﺔ‪:‬‬

‫ﺃﻭﻻ‪ :‬ﺍﻹﺳﻬﺎﻡ ﻓﻲ ﺑﻨﺎﺀ ﻭﺗﻄﻮﻳﺮ ﺃﺑﻌﺎﺩ ﺍﻟﻔﺮﺩ ﻭﳕﺎﺀ ﺃﻃﺮﻩ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﳌﻬﺎﺭﺍﺗﻴﺔ‪ ,‬ﻭﺗﺒﺼﺮ ﺩﺭﺟﺔ‬

‫‪٩٢‬‬
 ‫ﺇﺳﻬﺎﻡ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﻓﻲ ﺑﻨﺎﺀ ﺷﺨﺼﻴﺔ ﺍﻟﻔﺮﺩ ﻭﺍﻣﺘﻼﻛﻪ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﻟﻼﺯﻣﺔ ﻟﺘﻌﺎﻳﺸﻪ ﻣﻊ‬
‫ﺍﳌﺠﺘﻤﻊ‪ ,‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻋﻠﻰ ﺍﳌﺮﺑﻲ ﺃﻥ ﳝﺘﻠﻚ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﻜﺎﻓﻴﺔ ﻟﺘﺒﺼﻴﺮ ﺍﳌﺘﻌﻠﻤﲔ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﺍﻟﺮﺑﻂ ﺑﲔ ﻣﺎ ﻫﻮ ﻧﻈﺮﻱ ﻭﻣﺎ ﻫﻮ ﻋﻤﻠﻲ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﺮﺑﻴﺔ ﺍﻟﻔﺮﺩ ﺑﺸﻜﻞ ﳝﻜﻨﻪ ﻣﻦ ﺗﻮﻇﻴﻒ ﻣﺨﺰﻭﻧﻪ ﺍﳌﻌﺮﻓﻲ ﻭﻣﻬﺎﺭﺍﺗﻪ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻔﻜﻴﺮ‬
‫ﻭﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺃﻥ ﻳﺤﻴﺎ ﺣﻴﺎﺓ ﻋﻤﻠﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺫﺍﺗﻴﺔ ﻓﺎﻋﻠﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺗﻨﻤﻴﺔ ﺍﳉﺎﻧﺐ ﺍﻟﺬﺍﺗﻲ ﻓﻴﻘﻊ ﻋﻠﻰ ﺍﳌﺮﺑﻲ ﹴ‬
‫ﲢﺪ ﻛﺒﻴﺮ ﻓﻲ ﺟﻌﻞ ﺍﻟﻄﺎﻟﺐ ﺃﻛﺜﺮ ﺍﺳﺘﻘﺮﺍﺭﺍ ﻓﻲ‬
‫ﺗﻔﻜﻴﺮﻩ ﻭﻣﻨﺤﻪ ﺍﳊﺮﻳﺔ ﻟﺒﻨﺎﺀ ﺍﲡﺎﻫﻪ ﺍﻟﻔﻜﺮﻱ‪ ,‬ﻻ ﺃﻥ ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﻃﺮﻳﻘﺔ ﺗﻔﻜﻴﺮ ﻣﺤﺪﺩﺓ‪ ,‬ﻓﻴﺼﺒﺢ‬
‫ﺍﳌﺘﻌﻠﻢ ﳕﻄﻴﺎ ﻓﻲ ﺗﻔﻜﻴﺮﻩ ﻭﺗﻔﺎﻋﻠﻪ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﻓﺈﻥ ﺍﳌﺮﺑﻲ ﺍﻟﻜﻒﺀ ﻳﺠﺐ ﺃﻥ ﻳﺪﺭﻙ ﺃﻥ ﺩﻭﺭﻩ ﻻ ﻳﻨﺘﻬﻲ ﻋﻨﺪ ﺗﻨﻤﻴﺔ‬
‫ﺍﳉﺎﻧﺐ ﺍﳌﻌﺮﻓﻲ ﻟﺪﻯ ﺍﻟﻄﺎﻟﺐ‪ ,‬ﺑﻞ ﺃﻥ ﻫﻨﺎﻙ ﺑﻌﺪﺍﹱ ﺍﺟﺘﻤﺎﻋﻴﺎﹱ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ‪ ,‬ﻓﺎﳌﺮﺑﻲ ﺍﻟﺬﻛﻲ‬
‫ﻳﺪﺭﻙ ﺃﻥ ﺑﻨﺎﺀ ﺟﻴﻞ ﻳﺠﺐ ﺃﻥ ﻳﺘﺴﻢ ﺑﺎﻟﻨﻤﺎﺀ ﻭﺍﻟﺘﻄﻮﺭ ﻭﺍﻻﻧﻔﺘﺎﺡ ﺍﻟﻮﺍﻋﻲ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻋﻠﻰ ﺍﳌﺮﺑﻲ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻋﺘﺒﺎﺕ ﺍﻹﺑﺪﺍﻉ‪ ,‬ﻭﺫﻟﻚ ﺑﻐﺮﺱ ﻓﻜﺮﺓ ﺃﻥ‬
‫ﺍﳊﻘﺎﺋﻖ ﻧﺴﺒﻴﺔ ﻭﻟﻴﺴﺖ ﻣﻄﻠﻘﺔ‪ ,‬ﺑﻬﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻳﺤﻔﺰ ﺍﳌﺘﻌﻠﻤﲔ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﳊﻘﺎﺋﻖ ﻭﺍﳌﻌﺎﺭﻑ‬
‫ﻓﻲ ﻣﺤﺎﻭﻟﺔ ﺩﺣﻀﻬﺎ‪ ,‬ﺃﻭ ﻹﺛﺒﺎﺗﻬﺎ ﺃﻭ ﺇﺛﺮﺍﺋﻬﺎ‪) .‬ﻫﺎﻧﻲ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺻﺎﻟﺢ ﺍﻟﻄﻮﻳﻞ‪ ,2001 ,‬ﺹ‪:‬‬
‫‪.(436/434‬‬
‫ﳑﺎ ﺳﺒﻖ ﻓﻲ ﺃﺩﺑﻴﺎﺕ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺃﻥ ﻳﻨﻘﻞ ﺇﻟﻰ ﺗﻼﻣﻴﺬﻩ ﺃﻧﻪ ﻳﺘﻮﻗﻊ ﻣﻨﻬﻢ ﺃﻥ ﻳﻨﺠﺤﻮﺍ‬
‫ﺩﺍﺋﻤﺎ ﻭﺃﻧﻪ ﺳﻮﻑ ﻳﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ,‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻀﻊ ﺃﻫﺪﺍﻓﺎ ﻭﺍﻗﻌﻴﺔ ﻟﺘﻼﻣﻴﺬﻩ ﻭﻳﻨﻘﻠﻬﺎ‬
‫ﺇﻟﻴﻬﻢ ﺑﻮﺿﻮﺡ ﻭﻳﻌﻤﻞ ﻋﻠﻰ ﺗﺰﻭﻳﺪ ﻛﻞ ﻣﻨﻬﻢ ﺑﻔﺮﺹ ﺍﻟﻨﺠﺎﺡ‪.‬‬

‫ﻣﺒﺤﺚ ادارة اﻟﺼﻔﻴﺔ‪:‬‬

‫ﻳﺮﻯ ﺍﻟﺘﺮﺑﻮﻳﻮﻥ ﺃﻧﻪ ﻟﻜﻲ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺼﻒ ﺍﳌﺪﺭﺳﻲ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻓﻪ ﻭﺇﺷﺒﺎﻉ ﺍﳊﺎﺟﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻟﻨﻔﺴﻴﺔ ﻷﻋﻀﺎﺋﻪ ﻓﺈﻧﻪ ﻳﺘﻄﻠﺐ ﻭﺟﻮﺩ ﺇﺩﺍﺭﺓ ﻭﻫﻲ )ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ( ﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﻓﻲ ﻋﺼﺮﻧﺎ‬
‫ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻟﻬﺎ ﺷﺄﻥ ﻛﺒﻴﺮ ﻋﻨﺪ ﻣﻌﻈﻢ ﺍﳌﺮﺑﲔ ﻭﻳﺘﻮﻗﻒ‬
‫ﳒﺎﺣﻬﺎ ﻋﻠﻰ ﻣﺪﻯ ﻣﺎ ﻳﺠﺮﻱ ﻣﻦ ﺍﺗﺼﺎﻝ ﺑﲔ ﺍﳌﻌﻠﻢ ﻭﻃﻼﺑﻪ‪.‬‬

‫أوﻻ‪ :‬ادارة اﻟﺼﻔﻴﺔ‪:‬‬

‫‪ -١‬ﻣﻔﻬﻮم ادارة اﻟﺼﻔﻴﺔ‪:‬‬
‫‪ -1‬ﺍﳌﻔﻬﻮﻡ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻺﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪ :‬ﻭﻳﻘﺼﺪ ﺑﻬﺎ ﺟﻤﻴﻊ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﺘﻲ ﻳﺘﺒﻌﻬﺎ ﺍﳌﻌﻠﻢ ﺑﻘﺼﺪ‬

‫‪٩٣‬‬
‫ﺍﻟﻀﺒﻂ ﻭﺣﻔﻆ ﺍﻟﻨﻈﺎﻡ ﻭﻤﺑﺎ ﻳﻜﻔﻞ ﻫﺪﻭﺀ ﺍﻟﺘﻼﻣﻴﺬ ﻓﻲ ﺍﻟﺼﻒ ﻭﺇﻓﺴﺎﺡ ﺍﳌﺠﺎﻝ ﺃﻣﺎﻡ ﺍﳌﻌﻠﻢ‬
‫ﻟﻜﻲ ﻳﻘﺪﻡ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ .‬ﻭﻳﺸﺘﻖ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺃﻭ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪.‬‬
‫)ﻳﻮﺳﻒ ﻗﻄﺎﻣﻲ‪ ,‬ﻭﻧﺎﻳﻔﺔ ﻗﻄﺎﻣﻲ‪ ,2001 ,‬ﺹ‪.(33 :‬‬
‫‪ -2‬ﺍﳌﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻺﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪ :‬ﻭﻳﻘﺼﺪ ﺑﻪ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﺘﻨﻈﻴﻤﻴﺔ ﺍﳌﺼﺤﺤﺔ‬
‫ﻭﻓﻖ ﻣﺒﺎﺩﺉ ﻭﻗﻮﺍﻋﺪ ﺗﻀﻤﻦ ﲢﻘﻴﻖ ﺑﻴﺌﺔ ﺗﻌﻠﻴﻤﻴﺔ ﻓﻌﺎﻟﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﻬﺎ‬
‫ﺍﳌﻌﻠﻢ ﻓﻲ ﺍﻟﺼﻒ ﻭﺃﻫﻤﻬﺎ‪) :‬ﻣﺎﺟﺪﺓ ﺍﳋﻄﺎﻳﺒﺔ‪ ,‬ﺃﺣﻤﺪ ﺍﻟﻄﻮﻳﺴﻲ‪ ,2004 ,‬ﺹ‪.(20 :‬‬
‫* ﺣﻔﻆ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﺗﻬﻴﺌﺔ ﺟﻮ ﺩﳝﻘﺮﺍﻃﻲ ﻳﺸﺠﻊ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﻭﺍﻟﺘﻌﻠﻢ‪.‬‬
‫* ﺗﻮﻓﻴﺮ ﺍﳋﺒﺮﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﻨﺎﺳﺒﺔ‪ .‬ﺗﻨﻈﻴﻢ ﺑﻴﺌﺔ ﺍﻟﺼﻒ ﺗﻨﻈﻴﻤﺎ ﻳﺆﺩﻱ ﺇﻟﻰ ﺗﺴﻬﻴﻞ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻌﻠﻢ‪.‬‬
‫* ﻣﻼﺣﻈﺔ ﺍﻟﻄﻠﺒﺔ ﻭﺗﻘﺪﱘ ﺗﻐﺬﻳﺔ ﺭﺍﺟﻌﺔ ﻟﻬﻢ ﻭﺗﻘﻮﳝﻬﻢ‪ .‬ﻣﺘﺎﺑﻌﺔ ﺳﻠﻮﻙ ﺍﳌﺘﻌﻠﻢ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺳﺠﻼﺗﻪ ﺍﳋﺎﺻﺔ‪) .‬ﺭﺳﺎﻟﺔ ﻣﻌﻠﻢ‪ ,2000 ,‬ﺹ‪.(27 :‬‬
‫ﻳﺴﺘﺨﻠﺺ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﻳﺘﻀﻤﻦ ﲢﺪﻳﺪﺍ ﻟﺪﻭﺭ ﻛﻞ ﻣﻦ ﺍﳌﻌﻠﻢ ﻭﺍﻟﺘﻠﻤﻴﺬ‬
‫ﻓﻲ ﺗﻮﻓﻴﺮ ﻭﺿﻤﺎﻥ ﺍﳌﻨﺎﺥ ﺍﳌﻼﺋﻢ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺗﻌﻠﻴﻤﻴﺔ ﻳﺨﻄﻄﻬﺎ ﺍﳌﻌﻠﻢ ﻭﻳﻌﻴﻬﺎ ﺍﻟﺘﻼﻣﻴﺬ‪.‬‬

‫‪ -٢‬أﻫﻤﻴﺔ ادارة اﻟﺼﻔﻴﺔ‪:‬‬

‫ﺗﻨﺒﻊ ﺃﻫﻤﻴﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺼﻔﻮﻑ ﻣﻦ ﺗﺸﻌﺐ ﻣﺪﺧﻼﺗﻬﺎ ﻭﺍﺯﺩﻳﺎﺩ ﺗﻌﻘﻴﺪﻫﺎ‪ ,‬ﻓﻘﺪ ﺃﺻﺒﺢ ﺍﳌﻌﻠﻢ ﻣﺴﺆﻭﻻ‬
‫ﻋﻦ ﻣﺘﻐﻴﺮﺍﺕ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻘﺴﻢ‪ :‬ﺍﻟﻮﺳﺎﺋﻞ ﺍﻹﻳﻀﺎﺣﻴﺔ‪ ,‬ﺍﻷﺩﻭﺍﺕ‪ ,‬ﺍﳌﻌﺪﺍﺕ ﺍﻟﻜﻬﺮﺑﺎﺋﻴﺔ‪.‬‬
‫ﺃﻣﺎ ﺃﻫﻤﻴﺔ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﻟﻠﻤﻌﻠﻢ ﻓﺘﺘﻤﺜﻞ ﻓﻲ ﻣﺴﺎﻋﺪﺓ ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﺗﻌﺮﻑ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ‬
‫ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺩﺍﺧﻞ ﺍﻟﻐﺮﻓﺔ ﺍﻟﺼﻔﻴﺔ ﻭﺍﻟﺘﺰﻭﺩ ﻤﺑﻬﺎﺭﺍﺕ ﻧﻘﻞ ﺍﳌﻌﺮﻓﺔ ﻭﻏﺮﺱ ﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻟﻘﻴﻢ ﻓﻲ‬
‫ﺍﻟﻨﺶﺀ ﻭﺗﻌﺰﺯ ﻣﻦ ﺃﳕﺎﻁ ﺍﻟﺘﻔﺎﻋﻞ ﻭﺍﻟﺘﻮﺍﺻﻞ ﺍﻹﻳﺠﺎﺑﻲ‪ ,‬ﻭﺗﻮﻓﺮ ﻗﺪﺭﺓ ﺃﻛﺒﺮ ﻓﻲ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ‬
‫ﻣﻜﻮﻧﺎﺕ ﺍﻟﻐﺮﻓﺔ ﺍﻟﺼﻔﻴﺔ ﻭﺗﺴﺨﻴﺮﻫﺎ ﻓﻲ ﺧﺪﻣﺔ ﺍﻷﻫﺪﺍﻑ ﺍﳌﻨﺸﻮﺩﺓ‪) .‬ﺻﺎﻟﺢ ﻣﺤﻤﺪ ﻋﻠﻲ ﺃﺑﻮ ﺟﺎﺩﻭ‪,‬‬
‫‪ ,1998‬ﺹ‪.(349 :‬‬

‫‪ -٣‬ﺧﺼﺎﺋﺺ ادارة اﻟﺼﻔﻴﺔ‪:‬‬

‫ﺃﻛﺪﺕ ﻧﺘﺎﺋﺞ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻲ ﺃﺟﺮﻳﺖ ﺑﻬﺪﻑ ﲢﺪﻳﺪ ﺧﺼﺎﺋﺺ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‬
‫ﺍﳌﻨﺎﺳﺒﺔ ﺃﻥ ﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﺃﺳﺎﺳﻴﺔ ﺇﺫﺍ ﻣﺎ ﺗﻮﻓﺮﺕ ﻓﻲ ﺇﺩﺍﺭﺓ ﺍﻟﺼﻒ ﻓﺈﻧﻬﺎ ﺗﻌﺪ ﻧﺎﺟﺤﺔ ﻭﻫﻲ‪:‬‬
‫* ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻫﻲ ﺍﻟﺴﺎﺋﺪﺓ ﻭﻫﻲ ﺍﻟﻌﻨﺼﺮ ﺍﻷﻭﻝ ﻓﻴﻬﺎ‪.‬‬

‫‪٩٤‬‬
 ‫* ﻟﻬﺎ ﺃﻫﻤﻴﺔ ﺑﺎﻟﻐﺔ ﻷﻧﻬﺎ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺍﻷﻓﺮﺍﺩ‪.‬‬
‫* ﺿﺒﻂ ﺳﻠﻮﻙ ﺍﳌﺘﻌﻠﻤﲔ‪.‬‬
‫* ﺍﳌﻨﺎﺥ ﺍﻟﺼﻔﻲ ﺍﻟﺬﻱ ﻳﺸﺠﻊ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ‪.‬‬
‫* ﺗﻨﻈﻴﻢ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻴﺰﻳﻘﻴﺔ ﻟﻠﺘﻌﻠﻢ‪.‬‬
‫* ﺗﻮﻓﻴﺮ ﺍﳋﺒﺮﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺗﻨﻈﻴﻤﻬﺎ ﻭﺗﻮﺟﻴﻬﻬﺎ‪) .‬ﻣﺤﻤﺪ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ,1999 ,‬ﺹ‪.(12 :‬‬

‫‪ -٤‬أﻧﻤﺎط ادارة اﻟﺼﻔﻴﺔ‪:‬‬

‫ﺗﻨﻌﻜﺲ ﻃﺒﻴﻌﺔ ﺇﺩﺍﺭﺓ ﺍﳌﻌﻠﻢ ﻟﺼﻔﻪ ﻭﺗﻌﺎﻭﻧﻪ ﻣﻊ ﺗﻼﻣﻴﺬﻩ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﻭﻋﻼﻗﺎﺕ ﺍﻟﺘﻼﻣﻴﺬ ﻓﻴﻤﺎ‬
‫ﺑﻴﻨﻬﻢ ﻭﻋﻼﻗﺎﺗﻬﻢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺧﺎﺭﺝ ﺍﳌﺪﺭﺳﺔ‪ ,‬ﺣﻴﺚ ﺃﺷﺎﺭﺕ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺇﻟﻰ ﺃﻥ ﺍﳌﻌﻠﻢ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﻳﺠﻌﻞ ﺗﻼﻣﻴﺬﻩ ﻳﺘﺒﻌﻮﻥ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻓﻲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﳝﻴﻞ ﺗﻼﻣﻴﺬ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺘﺒﻊ‬
‫ﺍﻷﺳﻠﻮﺏ ﺍﻟﺘﺴﻠﻄﻲ ﻭﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﺸﺪﺓ ﻓﻲ ﺍﳌﻌﺎﻣﻠﺔ ﺇﻟﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺘﺴﻠﻄﲔ ﻓﻲ ﺣﻴﺎﺗﻬﻢ‪.‬‬
‫ﻭﻟﻺﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﺃﻧﻮﺍﻉ ﻫﻲ‪:‬‬
‫‪ -1‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﺴﻠﻄﻴﺔ‪ :‬ﻓﻲ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻳﻨﺘﺎﺏ ﺍﳌﻌﻠﻢ ﺷﻌﻮﺭ ﺃﻧﻪ ﺃﻛﺒﺮ ﻣﻦ ﺍﻟﻄﻼﺏ ﻭﺃﻛﺜﺮﻫﻢ ﺧﺒﺮﺓ‪,‬‬
‫ﻓﻬﻮ ﻳﺘﻮﻗﻊ ﻣﻨﻬﻢ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﻀﻮﻉ ﻓﺮﺃﻱ ﺍﳌﻌﻠﻢ ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻷﺧﻴﺮ‪ ,‬ﻻ ﻳﺤﻖ ﻷﺣﺪ ﺃﻥ ﻳﻨﺎﻗﺸﻪ‬
‫ﺃﻭ ﺃﻥ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ‪ ,‬ﻻ ﻳﺘﺮﻙ ﻟﻠﻄﻠﺒﺔ ﻓﺮﺻﺔ ﻟﻠﺘﺒﻌﻴﺮ ﻋﻦ ﺁﺭﺍﺋﻬﻢ‪) .‬ﻣﺤﻤﺪ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪,‬‬
‫‪ ,1999‬ﺹ‪.(16 :‬‬
‫‪ -2‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ :‬ﻓﻲ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﳝﺎﺭﺱ ﺍﳌﻌﻠﻢ ﺳﻠﻮﻛﺎ ﺩﳝﻘﺮﺍﻃﻴﺎ ﺩﺍﺧﻞ ﺍﻟﺼﻒ ﻭﻳﺤﺎﻭﻝ‬
‫ﺍﳌﻌﻠﻢ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﻃﻼﺑﻪ ﺗﻘﻠﻴﺪﻩ ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ‪) .‬ﺣﺴﻦ ﻣﻨﺴﻲ‪ ,2000 ,‬ﺹ‪.(29 :‬‬
‫‪ -1‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﻔﻮﺿﻮﻳﺔ‪ :‬ﻓﻲ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﻳﺘﺮﻙ ﻓﻴﻪ ﺍﳌﻌﻠﻢ ﺍﳊﺮﻳﺔ ﻟﻠﻄﻼﺏ‬
‫ﻻﺗﺨﺎﺫ ﻗﺮﺍﺭﺍﺗﻬﻢ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﳉﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻳﺮﻳﺪﻭﻧﻬﺎ ﺩﻭﻥ ﻣﺘﺎﺑﻌﺔ‪.‬‬

‫‪ -٥‬دور اﻟﻤﻌﻠﻢ ﻓﻲ إدارة اﻟﺼﻒ‪:‬‬

‫ﺇﻥ ﻣﻬﻤﺔ ﺍﳌﻌﻠﻢ ﻓﻲ ﺇﺩﺍﺭﺓ ﻏﺮﻓﺔ ﺻﻔﻪ ﻫﻲ ﺗﻮﻓﻴﺮ ﻏﺮﻓﺔ ﺟﻴﺪﺓ ﻣﻴﺴﺮﺓ ﻟﻠﺘﻌﻠﻢ ﻭﻫﻲ ﻣﻬﻤﺔ ﻋﻠﻰ‬
‫ﺟﺎﻧﺐ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺔ ﻭﺍﻟﺘﻌﻘﻴﺪ‪ ,‬ﻭﻟﻜﻲ ﻳﺘﻤﻜﻦ ﺍﳌﻌﻠﻢ ﻣﻦ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺑﻔﻌﺎﻟﻴﺔ ﻭﳒﺎﺡ ﻓﺈﻧﻪ ﻳﺤﺘﺎﺝ‬
‫ﺇﻟﻰ ﻋﺪﺩ ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻵﺗﻲ‪:‬‬
‫* ﺗﻮﻓﻴﺮ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻼﺯﻣﺔ ﻣﻦ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺼﻔﻲ ﻭﺍﻟﻮﺿﻮﺡ ﺍﳌﺘﺼﻞ ﺑﺄﻟﻮﺍﻥ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻌﻤﻠﻲ ﺍﻟﺬﻱ‬
‫ﻳﻴﺴﺮ ﺍﻟﺘﻌﻠﻢ‪.‬‬

‫‪٩٥‬‬
‫* ﺇﺩﺍﺭﺓ ﺍﳌﻨﺎﻗﺸﺎﺕ ﻭﺍﻟﺘﺪﺭﻳﺒﺎﺕ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺼﻔﻲ ﺍﻟﺘﻲ ﻳﺤﺘﺎﺟﻬﺎ ﻓﻲ ﺗﻨﻈﻴﻢ‬
‫ﺗﻌﻠﻢ ﻃﻼﺑﻪ ﺑﺸﻜﻞ ﻣﻨﻈﻢ ﻭﻓﻌﺎﻝ‪.‬‬
‫* ﺇﻧﺸﺎﺀ ﻧﻈﺎﻡ ﻓﻌﺎﻝ ﻟﺘﻨﻈﻴﻢ ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﻮﺍﺩ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻷﺟﻬﺰﺓ ﺍﳌﺘﻮﺍﻓﺮﺓ ﺑﺸﻜﻞ‬
‫ﻳﻴﺴﺮ ﺣﻔﻈﻬﺎ ﻭﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻮﺻﻮﻝ ﺍﻟﺴﻬﻞ ﺇﻟﻴﻬﺎ ﻭﺗﻮﻇﻴﻔﻬﺎ ﻛﻠﻤﺎ ﺑﺮﺯﺕ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﺩﻭﳕﺎ‬
‫ﺃﻳﺔ ﺗﻌﻘﻴﺪﺍﺕ‪.‬‬
‫* ﺗﻮﻓﻴﺮ ﺑﻴﺌﺔ ﺗﻌﻠﻴﻤﻴﺔ ﺟﺬﺍﺑﺔ ﻭﻣﻨﺎﺥ ﺍﺟﺘﻤﺎﻋﻲ ﻭﻧﻔﺴﻲ ﺇﻳﺠﺎﺑﻴﲔ ﺗﻴﺴﺮ ﺟﻤﻴﻌﻬﺎ ﺗﻌﻠﻢ ﺍﻟﻄﻼﺏ‬
‫ﻭﺗﺰﻳﺪ ﻣﻦ ﻓﺮﺹ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻹﻳﺠﺎﺑﻲ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺗﺰﻳﺪ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺍﺷﺘﺮﺍﻛﻬﻢ ﺍﻟﻔﺎﻋﻞ ﻓﻲ‬
‫ﺃﻟﻮﺍﻥ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﳌﺨﻄﻄﺔ‪.‬‬
‫* ﺗﺒﻨﻲ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﻳﺠﺎﺑﻴﺔ ﻭﺍﻟﺒﻨﺎﺀﺓ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺳﻠﻮﻙ ﻃﻼﺑﻪ ﻏﻴﺮ ﺍﻟﺴﻮﻱ ﻣﻦ ﺃﺟﻞ‬
‫ﺗﻌﺪﻳﻠﻪ ﻭﲡﻨﺐ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺘﻌﺴﻒ ﻓﻲ ﻓﺮﺽ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺼﻔﻲ‪.‬‬
‫* ﺗﻨﻈﻴﻢ ﺑﻴﺌﺔ ﺻﻔﻴﺔ ﺗﻌﻠﻴﻤﻴﺔ ﻳﺸﻴﻊ ﻓﻴﻬﺎ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﻦ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﺘﻬﺪﻳﺪ‬
‫ﻭﺍﻟﻌﻘﺎﺏ ﻭﻛﻞ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻌﻮﻕ ﺍﻟﺘﻌﻠﻢ ﻭﺍﳌﺸﺎﺭﻛﺔ ﻭﺍﳊﺮﻛﺔ‪ ,‬ﻭﺗﻴﺴﻴﺮ ﻋﻤﻠﻴﺔ ﲢﻘﻴﻖ‬
‫ﺍﻟﻄﻼﺏ ﻟﺬﻭﺍﺗﻬﻢ‪.‬‬
‫ﺗﻄﺮﻕ »ﻣﺤﻲ ﺍﻟﺪﻳﻦ ﺗﻮﻕ« ﺇﻟﻰ ﺃﻥ ﺍﳌﻌﻠﻢ ﻟﻜﻲ ﻳﻨﺠﺢ ﻓﻲ ﺇﺩﺍﺭﺓ ﺻﻔﻪ‪ ,‬ﻻﺑﺪ ﺃﻥ ﻳﺘﺴﻠﺢ ﺑﻘﺪﺭﺍﺕ‬
‫ﻭﻣﻬﺎﺭﺍﺕ ﻛﺎﻓﻴﺔ ﻟﻘﻴﺎﺩﺓ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﻭﺍﻟﺘﻲ ﺗﺘﻠﺨﺺ ﻓﻲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﻓﻬﻢ ﻛﺎﻣﻞ ﻷﺳﺎﺳﻴﺎﺕ ﺍﻟﺘﻌﻠﻢ ﻭﻧﻈﺮﻳﺎﺗﻪ ﻭﻣﺆﺛﺮﺍﺗﻪ ﻭﺃﺳﺎﻟﻴﺐ ﺍﻛﺘﺴﺎﺏ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ‬
‫ﻭﺍﳌﻌﺎﺭﻑ ﻭﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻟﺒﻨﻰ ﺍﳌﻨﻈﻤﺔ ﻟﻬﺎ‪.‬‬
‫‪ -2‬ﻣﻌﺮﻓﺔ ﻟﻸﺳﺎﻟﻴﺐ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻲ ﺗﺴﻬﻢ ﻓﻲ ﳕﻮ ﺍﻟﺘﻌﻠﻢ ﻭﺗﻄﻮﺭﻩ ﻭﻣﻌﺎﳉﺔ ﻣﺎ ﻳﺤﺼﻞ ﺧﻼﻝ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﻣﻦ ﻣﺸﺎﻛﻞ ﺃﻭ ﻣﻌﻮﻗﺎﺕ ﺗﺆﺛﺮ ﻓﻲ ﻃﺒﻴﻌﺔ ﺍﳌﻨﺎﺥ ﺍﻟﺼﻔﻲ‪.‬‬
‫‪ -3‬ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻄﻠﺒﺔ ﺍﳌﻌﺮﻓﻲ ﻭﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺴﻠﻮﻛﻲ ﻭﺩﺭﺟﺎﺕ ﺍﻟﺘﻔﺎﻭﺕ ﻭﺑﺮﻣﺠﺔ ﺍﳋﻄﻂ‬
‫ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺇﺩﺭﺍﺝ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺗﺒﻌﺎ ﻟﺬﻟﻚ‪.‬‬
‫‪ -4‬ﲢﺪﻳﺪ ﻧﻮﻉ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﻓﻦ ﺍﻟﻌﺮﺽ ﻟﻠﻤﺎﺩﺓ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﻮﺍﻓﺰ ﻹﺑﻘﺎﺀ‬
‫ﺍﻟﺼﻒ ﻣﻔﻌﻤﺎ ﺑﺎﳊﻴﻮﻳﺔ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺴﻠﻴﻢ‪.‬‬
‫‪ -5‬ﺍﺳﺘﺨﺪﺍﻡ ﻣﺒﺪﺃ ﻟﻼﺳﺘﺜﺎﺭﺓ ﻭﺍﳊﻔﺰ ﻟﺘﺄﺟﻴﺞ ﺍﻟﺪﻓﺎﻋﻴﺔ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﻭﺿﻤﺎﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻧﺘﺒﺎﻫﻢ‪.‬‬
‫‪ -6‬ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﻣﺸﻜﻼﺕ ﺍﻟﺼﻒ ﻭﺍﺗﺨﺎﺫ ﺍﻟﻘﺮﺍﺭ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻤﺮﻓﻖ ﺍﻟﺘﻌﻠﻴﻤﻲ‪.‬‬
‫‪ -7‬ﺍﺳﺘﺨﺪﺍﻡ ﻃﺮﻕ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻘﻮﱘ ﻟﻨﻮﺍﰋ ﺍﻟﺘﻌﻠﻢ ﻭﲢﺪﻳﺪ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻟﻠﻄﻠﺒﺔ‬

‫‪٩٦‬‬
 ‫ﻭﺗﻮﻓﻴﺮ ﺍﻟﻮﻗﺖ ﺍﳌﻼﺋﻢ ﻭﺍﳌﻨﺎﺳﺐ ﻟﺘﻐﻄﻴﺔ ﻣﻔﺮﺩﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ‪) .‬ﻃﺎﺭﻕ ﻋﺒﺪﺍﳊﻤﻴﺪ‬
‫ﺍﻟﺒﺪﺭﻱ‪ ,2005 ,‬ﺹ‪.(105/106 :‬‬
‫ﻭﺧﺘﺎﻡ ﺍﻟﻘﻮﻝ ﻛﻤﺎ ﺫﻛﺮ ﻣﺤﻤﺪ ﺍﻟﻌﺠﻤﻲ )‪ (2000‬ﺃﻥ ﻋﻤﻠﻴﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺼﻒ ﻟﻴﺴﺖ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﻟﺴﻬﻠﺔ‬
‫ﻓﻬﻲ ﲢﺘﺎﺝ ﻷﻥ ﻳﺘﺨﺬ ﺍﳌﻌﻠﻢ ﻗﺮﺍﺭﺍﺗﻪ ﺍﻟﺪﻗﻴﻘﺔ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﳌﺠﺎﻻﺕ ﻭﺫﻟﻚ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﲢﻘﻴﻖ‬
‫ﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﻲ ﺗﺴﻌﻰ ﻟﺘﺤﻘﻴﻘﻬﺎ ﻭﺇﻟﻰ ﺇﺣﺪﺍﺙ ﺍﻟﺘﻐﻴﻴﺮﺍﺕ ﺍﳌﺮﻏﻮﺑﺔ ﻓﻲ ﺳﻠﻮﻙ ﻃﻼﺑﻪ‪.‬‬
‫)ﻣﺤﻤﺪ ﺣﺴﻨﲔ ﺍﻟﻌﺠﻤﻲ‪ ,2000 ,‬ﺹ‪.(230 :‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬اﻟﺘﻔﺎﻋﻞ اﻟﺼﻔﻲ‬

‫‪ -١‬ﺗﻌﺮﻳﻒ اﻟﺘﻔﺎﻋﻞ اﻟﺼﻔﻲ‪:‬‬
‫ﻳﻌﺮﻓﻪ »ﻋﺒﺪﺍﳌﺠﻴﺪ ﻧﺸﻮﺍﺗﻲ« ﻋﻠﻰ ﺍﻧﻪ‪ » :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻧﺸﻄﺔ ﻭﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﺘﻲ ﺗﺪﻭﺭ ﻓﻲ‬
‫ﺍﻟﺼﻒ ﺑﺼﻮﺭﺓ ﻣﻨﻈﻤﺔ ﻭﻫﺎﺩﻓﺔ ﻟﺰﻳﺎﺩﺓ ﺩﺍﻓﻌﻴﺔ ﺍﳌﺘﻌﻠﻢ ﻭﺭﻏﺒﺘﻪ ﻟﻠﺘﻌﻠﻢ‪) .‬ﻣﺎﺟﺪﺓ ﺍﳋﻄﺎﻳﺒﺔ ﻭﺁﺧﺮﻭﻥ‪,‬‬
‫‪ ,2004‬ﺹ‪.(150 :‬‬

‫‪ -٢‬أﻧﻮاع اﻟﺘﻔﺎﻋﻞ اﻟﺼﻔﻲ‪:‬‬

‫ﺃ‪ -‬ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﻠﻔﻈﻲ‪ :‬ﻳﻌﺘﺒﺮ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻠﻔﻈﻲ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺘﻔﺎﻋﻞ ﺳﻴﺎﺩﺓ ﻓﻲ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻼﻡ‬
‫ﺍﻟﺸﺎﺋﻌﺔ ﺍﻻﺳﺘﺨﺪﺍﻡ ﺩﺍﺧﻞ ﺍﻟﻔﺼﻞ ﺑﺪﺀﺍ ﺑﺘﻮﺟﻴﻪ ﺍﻷﺩﻭﺍﺭ ﻭﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﻭﺍﺳﺘﺨﺪﺍﻡ ﻋﺒﺎﺭﺍﺕ ﺍﻻﺳﺘﺤﺴﺎﻥ‬
‫ﻭﺍﻟﺘﺸﺠﻴﻊ ﻭﻧﻘﻞ ﺍﻷﻓﻜﺎﺭ ﻣﻦ ﻗﺒﻞ ﺍﳌﻌﻠﻢ ﻭﻓﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻛﺜﺮ ﺍﺳﺘﻌﺪﺍﺩﺍ ﻟﻠﺘﻔﺎﻋﻞ ﻣﻌﻪ‬
‫ﻭﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻓﻲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪) .‬ﺃﺣﻤﺪ ﺣﺴﻦ ﺍﻟﻠﻘﺎﻧﻲ‪ ,1993 ,‬ﺹ‪.(170 :‬‬
‫ﻭﻣﻦ ﺑﲔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻲ ﲤﺖ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺩﺭﺍﺳﺔ »ﻓﻼﻧﺪﻭﺭﺯ ﻭﻏﻴﻮﻡ ﺳﻨﺔ ‪ ,1969‬ﺑﺤﻴﺚ‬
‫ﻗﺎﻡ ﺑﺘﺼﻤﻴﻢ ﻣﻘﻴﺎﺱ ﺩﺭﺍﺳﺔ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﻠﻔﻈﻲ ﻭﺍﻟﺬﻱ ﻳﻨﻘﺴﻢ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻋﺮﺽ‬
‫ﻷﻫﻢ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ‪:‬‬
‫أوﻻ‪ :‬ﺳﻠﻮك اﻟﻤﻌﻠﻢ‪:‬‬
‫ﻭﻳﻨﻘﺴﻢ ﺑﺪﻭﺭﻩ ﺇﻟﻰ ﺳﻠﻮﻙ ﻏﻴﺮ ﻣﺒﺎﺷﺮ ﻭﺳﻠﻮﻙ ﻣﺒﺎﺷﺮ‪:‬‬
‫* ﺳﻠﻮك ﻏﻴﺮ ﻣﺒﺎﺷﺮ ﻟﻠﻤﻌﻠﻢ‪ :‬وﻳﺸﻤﻞ‪:‬‬
‫‪ -1‬ﺗﻘﺒﻞ ﺍﳌﺸﺎﻋﺮ‪ :‬ﻭﻳﻈﻬﺮ ﺍﳌﻌﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺗﻘﺒﻼ ﳌﺸﺎﻋﺮ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻳﺘﻀﻤﻦ ﺫﻟﻚ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﳌﻌﻠﻢ ﻭﺍﻟﺘﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﻣﺴﺎﻋﺪﺓ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﻓﻬﻢ ﻣﺸﺎﻋﺮﻫﻢ‪.‬‬
‫‪ -2‬ﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺘﺸﺠﻴﻊ‪ :‬ﻫﻲ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺘﺸﺠﻴﻊ ﺍﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﳌﻌﻠﻢ ﻭﺍﻟﺘﻲ ﺗﻌﻤﻞ ﻋﻠﻰ‬

‫‪٩٧‬‬
 ‫ﺇﺯﺍﻟﺔ ﺍﻟﺘﻮﺗﺮ ﻭﺗﺴﺎﻋﺪ ﺍﻟﺘﻼﻣﻴﺬ ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﻋﺮﺽ ﺗﻄﻮﺭﺍﺗﻬﻢ‪.‬‬
‫‪ -3‬ﺗﻘﺒﻞ ﺍﻷﻓﻜﺎﺭ‪ :‬ﻭﻳﺘﻀﻤﻦ ﺫﻟﻚ ﺗﻘﺒﻞ ﺍﳌﻌﻠﻢ ﻷﻓﻜﺎﺭ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻭ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺘﻬﺎ‪.‬‬
‫‪ -4‬ﺗﻮﺟﻴﻪ ﺍﻷﺳﺌﻠﺔ‪ :‬ﳑﺎ ﻳﺴﺎﻋﺪ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺍﻻﻧﺪﻣﺎﺝ ﻓﻲ ﺍﻟﺪﺭﺱ ﺑﻨﺸﺎﻁ‪.‬‬

‫* اﻟﺴﻠﻮك اﻟﻤﺒﺎﺷﺮ ﻟﻠﻤﻌﻠﻢ‪ :‬وﻳﺸﻤﻞ‪:‬‬

‫‪ -1‬ﺍﻟﺸﺮﺡ ﻭﺍﻟﺘﻠﻘﲔ‪ :‬ﻭﻳﺘﻢ ﺧﻼﻟﻬﺎ ﺗﻘﺪﱘ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﳊﻘﺎﺋﻖ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻵﺭﺍﺀ ﻭﺍﳌﻔﺎﻫﻴﻢ‬
‫ﻟﻠﺘﻼﻣﻴﺬ‪.‬‬
‫‪ -2‬ﺇﻋﻄﺎﺀ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ‪ :‬ﻭﻳﺘﻠﺨﺺ ﺫﻟﻚ ﻓﻲ ﺗﻮﺟﻴﻪ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﻭﺍﻷﻭﺍﻣﺮ ﺍﻟﺘﻲ ﻳﺘﻮﻗﻊ ﺍﳌﻌﻠﻢ ﺃﻥ‬
‫ﻳﻨﻔﺬﻫﺎ ﺍﻟﺘﻠﻤﻴﺬ‪ ,‬ﻣﺜﻞ ﺇﺧﺮﺍﺝ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﺪﺭﺝ‪ ,‬ﺃﻭ ﻗﺮﺍﺀﺓ ﻛﺘﺎﺏ ﺍﳌﻄﺎﻟﻌﺔ‪.‬‬
‫‪ -3‬ﺍﻟﻨﻘﺪ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﻠﻄﺔ‪ :‬ﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﻣﺎ ﻳﻮﺟﻬﻪ ﺍﳌﻌﻠﻢ ﺇﻟﻰ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻨﻘﺪ‬
‫ﺍﻟﺘﻲ ﺗﺴﺘﻬﺪﻑ ﺗﻌﺪﻳﻞ ﺳﻠﻮﻛﻬﻢ‪ ,‬ﻣﺜﻞ ﺫﻟﻚ‪ :‬ﻗﻮﻝ ﺍﳌﻌﻠﻢ ﻷﺣﺪ ﺍﻟﺘﻼﻣﻴﺬ »ﻣﺎﺯﻟﺖ ﺗﺘﺤﺪﺙ ﺇﻟﻰ ﺯﻣﻴﻠﻚ‬
‫ﻳﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ ..‬ﺍﻧﺘﺒﻪ ﻟﻠﺪﺭﺱ«‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺳﻠﻮك اﻟﺘﻼﻣﻴﺬ‪:‬‬
‫ﻭﻳﻨﻘﺴﻢ ﺳﻠﻮﻙ ﺍﻟﺘﻼﻣﻴﺬ ﺇﻟﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫* ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﻤﻌﻠﻢ‪ :‬ﻭﻳﺘﻢ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺠﻴﺐ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺃﺳﺌﻠﺔ ﺍﳌﻌﻠﻢ ﺃﻭ ﺗﻮﺟﻴﻬﺎﺗﻪ‪.‬‬
‫* ﺍﳌﺒﺎﺩﺭﺓ‪ :‬ﻭﻳﺘﻢ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺒﺪﺃ ﺍﻟﺘﻠﻤﻴﺬ ﺑﺘﻮﺟﻴﻪ ﺳﺆﺍﻝ ﺃﻭ ﻳﻘﻮﻝ ﻋﺒﺎﺭﺓ ﺃﻭ ﺗﻌﻠﻴﻘﺎ ﺃﻭ ﻋﺮﺽ‬
‫ﻭﺟﻬﺔ ﻧﻈﺮ ﺩﻭﻥ ﺃﻥ ﻳﻄﻠﺐ ﻣﻨﻪ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬اﻟﺴﻠﻮك اﻟﻤﺸﺘﺮك‪ :‬وﻳﺸﻤﻞ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫* ﺍﻟﺼﻤﺖ ﺃﻭ ﺍﻟﻔﻮﺿﻰ‪ :‬ﻭﻫﻲ ﻓﺘﺮﺍﺕ ﺍﻟﺴﻜﻮﻥ ﺍﻟﺘﻲ ﻻ ﻳﺘﺤﺪﺙ ﻓﻴﻬﺎ ﺍﳌﻌﻠﻢ ﺃﻭ ﺍﻟﺘﻼﻣﻴﺬ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻔﺘﺮﺍﺕ ﺍﻟﺘﻲ ﻳﺼﻌﺐ ﻋﻠﻰ ﺍﳌﻼﺣﻆ ﻓﻴﻬﺎ ﲢﺪﻳﺪ ﻓﺘﺮﺍﺕ ﺍﻟﺘﺪﺍﺧﻞ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻓﻲ‬
‫ﺍﻻﺗﺼﺎﻝ‪) .‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﺷﻔﺸﻖ‪ ,‬ﻫﺪﻯ ﺍﻟﻨﺎﺷﻒ‪ ,2000 ,‬ﺹ‪.(73-72 :‬‬

‫ب‪ -‬اﻟﺘﻔﺎﻋﻞ اﻟﻠﻔﻈﻲ‪:‬‬

‫ﻳﺮﻯ »ﺍﻟﻨﺸﻮﺍﺗﻲ« ﺑﺄﻧﻪ‪» :‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺳﻴﺎﺩﺓ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﻠﻔﻈﻲ ﻓﻲ ﻏﺮﻓﺔ ﺍﻟﺼﻒ ﺇﻻ ﺃﻥ‬
‫ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﺼﻔﻲ ﻟﻴﺲ ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻮﺍﺻﻞ« ﻓﺎﻟﺘﻔﺎﻋﻞ ﻏﻴﺮ ﺍﻟﻠﻔﻈﻲ ﻫﻮ ﻛﺬﻟﻚ‬
‫ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﺼﻔﻲ‪ ,‬ﻓﻬﻮ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻌﻠﻢ ﻟﺒﻌﺾ ﺍﻟﻘﺮﺍﺋﻦ ﻭﺍﻹﺷﺎﺭﺍﺕ‪ ,‬ﻛﺎﻻﺑﺘﺴﺎﻣﺔ ﻭﺣﺮﻛﺔ‬

‫‪٩٨‬‬
 ‫ﺍﻟﺮﺃﺱ ﻭﺍﻟﻴﺪﻳﻦ ﻓﻬﻮ ﻳﺴﺎﻫﻢ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻔﺎﻋﻞ ﺇﻟﻰ ﺣﺪ ﻛﺒﻴﺮ ﻷﻧﻪ ﻳﻨﻘﻞ ﻣﺸﺎﻋﺮ ﺍﳌﻌﻠﻢ ﻭﺍﲡﺎﻫﺎﺗﻪ‬
‫ﻧﺤﻮ ﺍﳌﺎﺩﺓ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﺳﻠﻮﻙ ﻃﻼﺑﻪ‪ ,‬ﻓﻔﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺗﻘﻮﻡ ﺍﻹﺷﺎﺭﺓ ﻤﺑﺎ ﻳﻌﺒﺮ ﻋﻦ ﺍﻟﻘﻴﺎﻡ‬
‫ﺑﻪ‪ ,‬ﻟﺬﺍ ﻳﺠﺐ ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺃﻻ ﻳﻬﻤﻞ ﻭﻳﺘﻮﺍﺭﻯ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻔﺎﻋﻞ‪) .‬ﻋﺒﺪﺍﳌﺠﻴﺪ ﻧﺸﻮﺍﺗﻲ‪,‬‬
‫‪ ,1998‬ﺹ‪.(251-250 :‬‬

‫‪ -٣‬ﻣﺼﺎدر اﻟﻤﺸﻜﻼت اﻟﺼﻔﻴﺔ‪:‬‬

‫ﳝﻜﻦ ﺍﺳﺘﻌﺮﺍﺽ ﻋﺪﺩ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﳌﺴﺒﺒﺔ ﻟﻠﻤﺸﻜﻼﺕ ﺍﻟﺼﻔﻴﺔ ﻭﺍﻟﺘﻲ ﺗﻌﻴﻖ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﺘﻌﻠﻢ‬
‫ﺍﻟﺼﻔﻲ ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻣﺎ ﻳﻠﻲ‪) :‬ﻣﺤﻤﺪ ﺣﺴﻦ ﺍﻟﻌﻤﺎﻳﺮﺓ‪ ,2002 ,‬ﺹ‪.(61 :‬‬
‫ﺃ – ﺍﳌﺸﻜﻼﺕ ﺍﻟﺘﻲ ﺗﻨﺠﻢ ﻋﻦ ﺳﻠﻮﻛﻴﺎﺕ ﺍﳌﻌﻠﻢ‪:‬‬
‫ﻳﺆﺛﺮ ﺳﻠﻮﻙ ﺍﳌﻌﻠﻢ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﻓﻲ ﲢﺪﻳﺪ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻦ ﺳﻠﻮﻛﻴﺎﺕ ﻭﺍﻧﻀﺒﺎﻃﻴﺔ‬
‫ﺳﻮﺍﺀ ﺩﺍﺧﻞ ﻏﺮﻓﺔ ﺍﻟﺼﻒ ﺃﻭ ﺧﺎﺭﺟﻬﺎ‪ ,‬ﻓﺎﳌﻌﻠﻢ ﺍﳉﻴﺪ ﻭﺍﻟﻨﺎﺟﺢ ﻫﻮ ﺍﳌﺮﺑﻲ ﺫﻭ ﺍﻟﻜﻔﺎﺀﺓ ﺍﳉﻴﺪﺓ‬
‫ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﺍﳌﺘﺴﺎﻣﺢ‪ ,‬ﻭﻳﺘﺴﻢ ﺳﻠﻮﻛﻪ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﺮﺃﻓﺔ ﻭﺍﻻﺗﺰﺍﻥ‪ ,‬ﺇﻥ ﺍﳌﻌﻠﻢ ﺑﻬﺬﻩ ﺍﳌﻮﺍﺻﻔﺎﺕ ﻏﺎﻟﺒﺎ‬
‫ﻣﺎ ﻳﻜﻮﻥ ﻣﺤﺒﻮﺑﺎ ﳑﺎ ﻳﺠﻌﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﺗﻔﺎﻋﻠﻴﺔ ﺗﺆﺩﻱ ﺇﻟﻰ ﻧﺘﺎﺋﺞ ﺑﺎﻫﺮﺓ ﻟﺪﻯ‬
‫ﺍﳌﺘﻌﻠﻢ‪) .‬ﺧﻠﻴﻞ ﻭﺁﺧﺮﻭﻥ‪ ,1996 ,‬ﺹ‪.(364 :‬‬
‫ﻭﻗﺪ ﺃﻭﺭﺩ »ﻗﻄﺎﻣﻲ« ‪ 2002‬ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺳﻠﻮﻛﻴﺎﺕ ﺍﳌﻌﻠﻤﲔ ﺩﺍﺧﻞ ﻏﺮﻓﺔ ﺍﻟﺼﻒ ﻭﺍﻟﺘﻲ ﺗﺆﺛﺮ‬
‫ﺑﺸﻜﻞ ﻓﻌﺎﻝ ﻋﻠﻰ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ‪) :‬ﻣﺤﻤﺪ ﺣﺴﻦ ﺍﻟﻌﻤﺎﻳﺮﺓ‪ ,2002 ,‬ﺹ‪.(62 :‬‬
‫‪ -‬ﺍﻟﻘﻴﺎﺩﺓ ﺍﳌﺘﺴﻠﻄﺔ ﺟﺪﺍ‪.‬‬
‫‪ -‬ﺗﻘﻠﺐ ﻗﻴﺎﺩﺓ ﺍﳌﻌﻠﻢ‪.‬‬
‫‪ -‬ﺣﺴﺎﺳﻴﺔ ﺍﳌﻌﻠﻢ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ‪.‬‬
‫‪ -‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﻘﺎﺏ ﺑﺸﻜﻞ ﺧﺎﻃﺊ ﻭﻏﻴﺮ ﻣﺠﺪ‪.‬‬
‫‪ -‬ﺍﻻﺿﻄﺮﺍﺏ ﻓﻲ ﺇﻋﻄﺎﺀ ﺍﻟﻮﻋﻮﺩ ﻭﺍﻟﺘﻬﺪﻳﺪﺍﺕ‪.‬‬
‫ﺏ‪ -‬ﻣﺸﻜﻼﺕ ﺗﻨﺠﻢ ﻋﻦ ﺍﳉﻮ ﺍﻟﻌﺎﺋﻠﻲ ﻟﻠﺘﻠﻤﻴﺬ‪.‬‬
‫ﻳﺘﻘﻤﺺ ﺍﻷﺑﻨﺎﺀ ﺍﲡﺎﻫﺎﺕ ﻭﺍﻟﺪﻳﻬﻢ ﻧﺤﻮ ﺍﳌﺪﺭﺳﺔ ﻭﻳﺤﺘﺮﻣﻮﻥ ﺟﻬﻮﺩ ﺍﳌﻌﻠﻤﲔ‪ ,‬ﻭﺑﻌﺾ ﺍﻷﻫﻞ‬
‫ﻳﺸﺠﻌﻮﻥ ﺗﺒﻨﻲ ﺍﲡﺎﻫﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﻧﺤﻮ ﺍﳌﺪﺭﺳﺔ ﻭﺃﻧﻈﻤﺘﻬﺎ ﻟﺪﻯ ﺃﻭﻻﺩﻫﻢ ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ‬
‫ﻓﺈﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻣﻦ ﺍﻷﻫﻞ ﻳﻘﻠﻠﻮﻥ ﻣﻦ ﺃﻫﻤﻴﺔ ﺍﳌﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ‪) .‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ,‬ﺹ‪.(321 :‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳉﻮ ﺍﻟﻌﺎﺋﻠﻲ ﻟﻠﺘﻠﻤﻴﺬ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺎﺡ ﻭﺍﶈﻈﻮﺭ ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ ﻭﻃﺮﻳﻘﺔ ﻣﻌﻴﺸﺘﻬﺎ‬
‫ﻭﺍﻟﺘﻌﺎﻣﻞ ﻓﻴﻤﺎ ﺑﲔ ﺃﻓﺮﺍﺩﻫﺎ‪ ,‬ﻛﻞ ﺫﻟﻚ ﻳﺆﺛﺮ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻟﺘﻠﻤﻴﺬ ﻓﻲ ﺍﳌﺪﺭﺳﺔ‪.‬‬

‫‪٩٩‬‬
 ‫ﺝ‪ -‬ﺍﳌﺸﻜﻼﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻹﺩﺍﺭﺓ ﺃﻭ ﺍﳌﺪﺭﺳﺔ‪:‬‬
‫ﻋﺪﻡ ﻭﺍﻗﻌﻴﺔ ﺍﻹﺩﺍﺭﺓ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﻭﺗﻌﻠﻴﻤﺎﺗﻬﺎ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻌﺪﻡ ﺍﻻﻧﻀﺒﺎﻁ ﺍﻟﺼﻔﻲ‪,‬‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ‪ :‬ﻋﺪﻡ ﺍﻟﺴﻤﺎﺡ ﻟﻠﺘﻼﻣﻴﺬ ﺃﺑﺪﺍﹱ ﺑﺎﻟﻜﻼﻡ ﺩﺍﺧﻞ ﺍﻟﻐﺮﻓﺔ ﻭﻓﻲ ﺍﳌﻤﺮﺍﺕ ﺃﻭ ﺇﺟﺒﺎﺭﻫﻢ ﻋﻠﻰ‬
‫ﻧﻮﻉ ﺍﻟﻠﺒﺎﺱ ﺍﳌﻄﻠﻮﺏ ﻭﻣﻮﺍﺻﻔﺎﺗﻪ ﻭﻧﻮﻉ ﻗﺼﺔ ﺍﻟﺸﻌﺮ ﺍﳌﺴﻤﻮﺡ ﺑﻬﺎ‪ ,‬ﻛﻞ ﺫﻟﻚ ﻳﺪﻓﻊ ﺍﻟﺘﻼﻣﻴﺬ ﺇﻟﻰ‬
‫ﲢﺪﻱ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﻋﺪﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻬﺎ‪.‬‬
‫ﺩ – ﻣﺸﻜﻼﺕ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﺘﻠﻤﻴﺬ ﻧﻔﺴﻪ‪:‬‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺼﺤﻴﺔ‪ :‬ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺼﺤﻴﺔ ﺍﻟﺘﻲ ﳝﻜﻦ ﺃﻥ ﺗﺆﺛﺮ ﻓﻲ ﺳﻠﻮﻙ ﺍﻟﺘﻼﻣﻴﺬ ﺿﻌﻒ‬
‫ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺿﻴﻖ ﺍﻟﺘﻨﻔﺲ‪ ,‬ﻓﻘﺪ ﲢﻮﻝ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺩﻭﻥ ﻗﺪﺭﺓ ﺍﻟﺘﻠﻤﻴﺬ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺒﺎﺗﻪ‬
‫ﺍﻟﺼﻔﻴﺔ ﳑﺎ ﻳﺪﻓﻊ ﺇﻟﻰ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻧﻪ ﻣﻬﻤﻞ‪ ,‬ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻠﻢ ﻟﻴﺲ ﻟﻪ ﺩﺭﺍﻳﺔ ﺑﻬﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ‬
‫ﺍﻟﺼﺤﻴﺔ ﺍﳌﻌﻴﻘﺔ‪.‬‬
‫ﺷﺨﺼﻴﺔ ﺍﻟﺘﻠﻤﻴﺬ‪ :‬ﻛﺄﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻠﻤﻴﺬ ﻗﺪ ﺑﻠﻎ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻨﺎﺳﺐ ﻣﻦ ﺍﻟﻨﻀﺞ ﺍﻟﺸﺨﺼﻲ ﺑﺤﻴﺚ‬
‫ﻻ ﺗﻜﻮﻥ ﻟﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﺃﻭ ﺃﻥ ﺗﻜﻮﻥ ﺛﻘﺘﻪ ﺑﻨﻔﺴﻪ ﻣﻨﺨﻔﻀﺔ‬
‫ﺃﻭ ﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ‪.‬‬
‫ﻫـ‪ -‬ﻣﺸﻜﻼﺕ ﺗﻨﺠﻢ ﻋﻦ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺼﻔﻴﺔ‪ ,‬ﻭﻫﻲ‪:‬‬
‫‪ -1‬ﺍﺿﻄﺮﺍﺏ ﺍﻟﺘﻮﻗﻌﺎﺕ ﻓﻲ ﻛﻮﻧﻬﺎ ﻋﺎﻟﻴﺔ ﺟﺪﺍ ﺃﻭ ﻣﻨﺨﻔﻀﺔ ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ‪.‬‬
‫‪ -2‬ﺻﻌﻮﺑﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﳌﻌﻠﻢ ﻓﻲ ﺗﻌﻠﻤﻪ ﺍﻟﺼﻔﻲ‪.‬‬
‫‪ -3‬ﺍﻗﺘﺼﺎﺭ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﺼﻔﻴﺔ ﻋﻠﻰ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻠﻔﻈﻴﺔ‪.‬‬
‫‪ -4‬ﻋﺪﻡ ﻣﻼﺀﻣﺔ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﳌﺴﺘﻮﻯ ﺍﻟﺘﻼﻣﻴﺬ‪) .‬ﻳﻮﺳﻒ ﻗﻄﺎﻣﻲ‪ ,2002 ,‬ﺹ‪.(199 :‬‬

‫‪ -٤‬اﻟﻤﺸﻜﻼت اﻟﺼﻔﻴﺔ واﻟﺘﻌﻠﻴﻤﻴﺔ‪:‬‬

‫ﺗﻄﺮﻕ ﺍﻟﺪﻛﺘﻮﺭ » ﻣﺤﻤﺪ ﺣﺴﻦ ﺍﻟﻌﻤﺎﻳﺮﺓ« ‪ 2002‬ﻓﻲ ﻛﺘﺎﺑﻪ )ﺍﳌﺸﻜﻼﺕ ﺍﻟﺼﻔﻴﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ‬
‫– ﺍﻟﺘﻌﻠﻴﻤﻴﺔ – ﺍﻷﻛﺎﺩﳝﻴﺔ – ﻣﻈﺎﻫﺮﻫﺎ – ﺃﺳﺒﺎﺑﻬﺎ – ﻋﻼﺟﻬﺎ( ﺇﻟﻰ ﻣﺸﻜﻼﺕ ﺍﻟﺘﻼﻣﻴﺬ ﺫﻭﻱ‬
‫ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﻭﺭﻛﺰ ﻋﻠﻰ ﺍﻟﺘﻼﻣﻴﺬ ﺑﻄﻴﺊ ﺍﻟﺘﻌﻠﻢ‪ ,‬ﺍﳌﻌﻮﻗﻮﻥ )ﺳﻤﻌﻴﺎ ﻭﺑﺼﺮﻳﺎ ﻭﺣﺮﻛﻴﺎ(‪ ,‬ﺛﻢ‬
‫ﺍﳌﻮﻫﻮﺑﻮﻥ ﻭﻟﻢ ﻳﺘﻄﺮﻕ ﺇﻟﻰ ﻣﺸﻜﻼﺕ ﺫﻭﻱ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ‪.‬‬

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 ‫‪ -٥‬أﺳﺎﻟﻴﺐ ﻣﻌﺎﻟﺠﺔ اﻟﻤﺸﻜﻼت اﻟﺼﻔﻴﺔ‪:‬‬
‫ﻳﺮﻯ »ﺳﻠﻴﻔﲔ« ﺃﻥ ﺃﻫﻢ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺴﻠﻮﻙ ﻫﻲ ﺗﻮﻇﻴﻒ‪:‬‬
‫‪ -1‬ﺃﺳﺎﻟﻴﺐ ﺍﻟﻮﻗﺎﻳﺔ‪ :‬ﺣﻴﺚ ﺇﻥ ﺃﺳﻬﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺘﻲ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻫﻲ ﻻ ﲢﺪﺙ ﺃﻭﻻ‪ ,‬ﻭﻫﻲ ﺍﻟﺘﻲ‬
‫ﳝﻜﻦ ﲡﻨﺒﻬﺎ ﺑﻮﺿﻊ ﻗﻮﺍﻋﺪ ﻟﻠﻨﻈﺎﻡ ﺍﻟﺼﻔﻲ ﻭﺻﻴﺎﻏﺔ ﺗﻌﻠﻴﻤﺎﺕ ﺻﻔﻴﺔ ﻭﺟﻌﻞ ﺍﻟﺘﻼﻣﻴﺬ‬
‫ﻣﻨﺪﻣﺠﲔ ﺑﺄﻋﻤﺎﻝ ﻣﻔﻴﺪﺓ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺗﻘﻨﻴﺎﺕ ﻣﺨﺘﻠﻔﺔ‪ ,‬ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺎﺕ ﳝﻜﻦ ﺃﻥ ﺗﻘﻠﻞ ﻣﻦ‬
‫ﺍﳌﺸﺎﻛﻞ ﺍﳌﺘﺴﺒﺒﺔ ﻋﻦ ﺍﳌﻠﻞ ﻭﻋﺪﻡ ﺍﻟﺮﻏﺒﺔ‪ ,‬ﻭﳝﻜﻦ ﺃﻥ ﺗﻘﻠﻞ ﻣﻦ ﺍﻹﺣﺒﺎﻁ ﺍﻟﻨﺎﰋ ﻋﻦ ﺍﻟﻌﻴﻨﺎﺕ‬
‫ﺍﻟﻄﻮﻳﻠﺔ ﻭﺍﻟﺼﻌﺒﺔ ﻭﺫﻟﻚ ﺑﺘﺠﺰﺋﺘﻬﺎ ﻭﺗﺪﺭﻳﺐ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺇﻋﺪﺍﺩﻫﻢ ﻟﻠﻘﻴﺎﻡ ﺑﻬﺎ ﻭﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺃﺳﻠﻮﺏ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ ,‬ﻭﳝﻜﻦ ﺗﻘﻠﻴﻞ ﺍﻟﺘﻌﺐ ﺑﺈﻋﻄﺎﺀ ﻓﺘﺮﺍﺕ ﺭﺍﺣﺔ ﻗﺼﻴﺮﺓ ﺗﺘﺨﻠﻞ ﺍﻷﻧﺸﻄﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪) .‬ﻣﺤﻤﺪ ﺣﺴﻦ ﺍﻟﻌﻤﺎﻳﺮﺓ‪ ,‬ﺹ‪.(78 :‬‬
‫‪ -2‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺘﻠﻤﻴﺤﺎﺕ ﻏﻴﺮ ﺍﻟﻠﻔﻈﻴﺔ‪ :‬ﻭﺫﻟﻚ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺘﻼﻣﻴﺬ ﺍﳌﻨﺸﻐﻠﲔ ﺑﺎﳊﺪﻳﺚ‬
‫ﻣﻊ ﺑﻌﻀﻬﻢ‪ ,‬ﺃﻭ ﺍﻟﺘﺮﺑﻴﺖ ﻋﻠﻰ ﺍﻟﻜﺘﻒ ﺃﻭ ﺍﻟﺘﺤﺮﻙ ﻧﺤﻮ ﺍﻟﺘﻠﻤﻴﺬ ﺍﳌﺨﻞ ﺑﺎﻟﻨﻈﺎﻡ ﺃﻭ ﺍﻟﻄﻠﺐ ﺇﻟﻰ‬
‫ﺍﻟﺘﻠﻤﻴﺬ ﺑﺎﻻﻋﺘﺪﺍﻝ ﻓﻲ ﺟﻠﺴﺘﻪ‪ ,‬ﻭﺍﻟﻬﺪﻑ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺘﻠﻤﻴﺤﺎﺕ ﻏﻴﺮ ﺍﻟﻠﻔﻈﻴﺔ ﻫﻮ ﺍﶈﺎﻓﻈﺔ‬
‫ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﻟﺪﺭﺱ ﻭﻋﺪﻡ ﺍﳌﻘﺎﻃﻌﺔ‪) .‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ,‬ﺹ‪.(78 :‬‬
‫‪ – 3‬ﻣﺪﺡ ﺍﻟﺴﻠﻮﻙ ﻏﻴﺮ ﺍﳌﻨﺴﺠﻢ ﻣﻊ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺴﻴﺊ‪ :‬ﺣﻴﺚ ﺇﻥ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳌﺪﻳﺢ ﺗﺆﺩﻱ ﺇﻟﻰ ﺇﺛﺎﺭﺓ‬
‫ﺩﻭﺍﻓﻊ ﻗﻮﻳﺔ ﻹﻳﻘﺎﻑ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻱ ﻻ ﻳﻨﺴﺠﻢ ﻣﻊ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻟﺘﻠﻤﻴﺬ ﺍﳉﻴﺪﺓ‪ ,‬ﺣﻴﺚ ﳝﺪﺡ‬
‫ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﺍﳌﺮﻏﻮﺑﺔ ﻭﳝﺪﺣﻮﻥ ﺃﺛﻨﺎﺀ ﳑﺎﺭﺳﺘﻬﻢ ﻟﻠﺴﻠﻮﻙ ﺍﳌﺮﻏﻮﺏ ﻣﺜﻞ ﻣﺪﺡ‬
‫ﺍﳌﻌﻠﻢ ﻟﻠﺘﻼﻣﻴﺬ ﺍﻟﺬﻱ ﻳﺠﻠﺴﻮﻥ ﻓﻲ ﻣﻘﺎﻋﺪﻫﻢ ﺃﺛﻨﺎﺀ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﺴﺆﺍﻝ ﻭﻳﺠﻴﺒﻮﻥ ﻋﻨﺪﻣﺎ ﻳﺆﺫﻥ‬
‫ﻟﻬﻢ‪) .‬ﻳﻮﺳﻒ ﻗﻄﺎﻣﻲ‪ ,2002 ,‬ﺹ‪.(201 :‬‬
‫‪ -5‬ﺍﻟﺘﺬﻛﻴﺮ ﺍﻟﻠﻔﻈﻲ ﺍﻟﺒﺴﻴﻂ‪ :‬ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﺘﻠﻤﻴﺢ ﻟﺪﻯ ﺗﻠﻤﻴﺬ ﻣﺎ‪ ,‬ﻭﻟﻢ ﻳﻮﻗﻒ ﺳﻠﻮﻛﻪ ﺍﳌﺨﻞ ﻟﻠﻨﻈﺎﻡ‪,‬‬
‫ﻓﺈﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺘﺬﻛﻴﺮ ﺍﻟﻠﻔﻈﻲ ﳝﻜﻦ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﺘﻠﻤﻴﺬ ﻟﻠﻤﺴﺎﺭ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻻﻧﺘﻈﺎﻡ ﻣﻊ‬
‫ﺯﻣﻼﺋﻪ ﻓﻲ ﺇﻛﻤﺎﻝ ﺍﻟﻨﺸﺎﻁ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻄﻰ ﺍﻟﺘﺬﻛﻴﺮ ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﺣﺪﻭﺙ ﺍﻟﺴﻠﻮﻙ‪ ,‬ﺣﻴﺚ ﺇﻥ‬
‫ﺍﻟﺘﺬﻛﻴﺮ ﺍﳌﺘﺄﺧﺮ ﻏﺎﻟﺒﺎ ﻻ ﻳﻔﻴﺪ‪ ,‬ﻭﺃﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﻠﻤﻴﺔ ﻟﻠﺘﺬﻛﻴﺮ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺑﺎﺳﺘﻌﺮﺍﺽ ﻣﺎ‬
‫ﻳﻔﺘﺮﺽ ﺃﻥ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﺘﻼﻣﻴﺬ ﻻ ﺃﻥ ﻳﺮﻛﺰ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ﺍﳋﻄﺄ‪ ,‬ﻛﺬﻟﻚ ﻳﺮﺍﻋﻲ ﺃﻥ ﻳﺮﻛﺰ ﺍﳌﻌﻠﻢ‬
‫ﻓﻲ ﻣﻌﺎﳉﺘﻪ ﻟﻠﺴﻠﻮﻙ ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺘﻠﻤﻴﺬ‪) .‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ,‬ﺹ‪.(79:‬‬
‫ﻣﻦ ﺧﻼﻝ ﻋﺮﺿﻨﺎ ﻫﺬﺍ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻰ ﺃﻧﻪ ﻟﻜﻲ ﻧﻀﻤﻦ ﳒﺎﺡ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﺑﺠﻤﻴﻊ ﻣﻜﻮﻧﺎﺗﻬﺎ‬
‫)ﺍﳌﻌﻠﻢ‪ ,‬ﺍﳌﺘﻌﻠﻢ( ﻳﺠﺐ ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺍﻣﺘﻼﻙ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ‬
‫ﺍﳌﺮﺍﻋﺎﺓ ﻟﻠﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﻟﻠﻤﺘﻌﻠﻢ‪.‬‬

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 ‫اﺟﺮاءات اﻟﻤﻴﺪاﻧﻴﺔ ﻟﻠﺪراﺳﺔ‪:‬‬
‫ﲤﻬﻴﺪ‪:‬‬
‫ﻳﺸﻜﻞ ﺍﻟﺘﻄﺒﻴﻖ ﺍﳌﻴﺪﺍﻧﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻹﺟﺮﺍﺋﻴﺔ ﺍﳌﻨﻌﻜﺴﺔ ﻓﻲ ﺍﳌﺮﺁﺓ ﻟﻠﺨﻠﻔﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﻟﻠﺪﺭﺍﺳﺔ‪,‬‬
‫ﻓﺎﳉﺎﻧﺐ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻟﻠﺪﺭﺍﺳﺔ ﻳﻌﺘﺒﺮ ﻭﺳﻴﻠﺔ ﻟﻠﺘﺤﻘﻖ ﻣﻦ ﻓﺮﺿﻴﺎﺕ ﺍﻟﺒﺤﺚ ﻭﻣﺎ ﻣﺪﻯ ﺻﻼﺣﻴﺔ ﺍﻷﺩﻭﺍﺕ‬
‫ﺍﳌﺼﻤﻤﺔ ﻟﻬﺬﺍ ﺍﻟﻐﺮﺽ‪ ,‬ﻭﺳﻮﻑ ﻧﻮﺿﺢ ﺍﳌﻨﻬﺞ ﺍﳌﺘﺒﻊ ﻓﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻻﺳﺘﻄﻼﻋﻴﺔ ﻭﺍﻷﺳﺎﺳﻴﺔ ﻭﺗﻘﺪﱘ‬
‫ﺍﻷﺩﻭﺍﺕ ﻟﺒﺤﺚ ﻗﻴﺎﺱ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺴﻴﻜﻮﻣﺘﺮﻳﺔ ﻟﻬﺎ ﻭﺫﻛﺮ ﻟﻸﺳﺎﻟﻴﺐ ﺍﻹﺣﺼﺎﺋﻴﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻓﻲ‬
‫ﻣﻌﺎﳉﺘﻬﺎ ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﺇﻥ ﻃﺒﻴﻌﺔ ﻛﻞ ﺑﺤﺚ ﺗﻘﺘﻀﻲ ﲢﺪﻳﺪ ﻣﻨﺎﻫﺞ ﻭﺃﺳﺎﻟﻴﺐ ﻣﻌﻴﻨﺔ ﻟﻠﻘﻴﺎﻡ ﺑﻪ‪ ,‬ﻭﻋﻤﻠﻴﺔ ﺍﻻﺧﺘﻴﺎﺭ ﻫﺬﻩ‬
‫ﺗﺘﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﺒﺤﺚ ﻭﻃﺒﻴﻌﺔ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﺘﻲ ﻳﻌﺎﳉﻬﺎ ﻭﺍﻟﺸﺮﻭﻁ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻠﻘﻴﺎﻡ ﺑﻪ‪.‬‬
‫)ﻣﺤﻤﺪ ﺟﻤﺎﻝ ﻳﺤﻴﺎﻭﻱ‪ ,2003 ,‬ﺹ‪.(227 :‬‬
‫ﻭﻳﻌﺮﻓﻪ ﺗﺮﻛﻲ ﺭﺍﺑﺢ ﺑﺄﻧﻪ‪» :‬ﻫﻮ ﻛﻞ ﺍﺳﺘﻘﺼﺎﺀ ﻳﻨﺼﺐ ﻋﻠﻰ ﻇﺎﻫﺮﺓ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺃﻭ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻛﻤﺎ ﻫﻲ ﻗﺎﺋﻤﺔ ﻓﻲ ﺍﳊﺎﺿﺮ ﺑﻘﺼﺪ ﺗﺸﺨﻴﺼﻬﺎ ﻭﺍﻟﻜﺸﻒ ﻋﻦ ﺟﻮﺍﻧﺒﻬﺎ«‪) .‬ﺗﺮﻛﻲ ﺭﺍﺑﺢ‪,‬‬
‫‪ ,1984‬ﺹ‪.(129 :‬‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻻﺳﺘﻄﻼﻋﻴﺔ‪:‬‬
‫ﺗﻌﺪ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻻﺳﺘﻄﻼﻋﻴﺔ ﻣﻦ ﺃﻫﻢ ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺘﺒﻌﻬﺎ ﻓﻲ ﻣﺠﺎﻝ‬
‫ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ‪ ,‬ﻓﻬﻲ ﺗﻜﺘﺴﻲ ﺃﻫﻤﻴﺔ ﻛﺒﻴﺮﺓ ﻓﻲ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ,‬ﻭﻫﻲ ﻤﺑﺜﺎﺑﺔ ﺃﺩﻭﺍﺕ‬
‫ﺍﻟﺒﺤﺚ ﻗﺒﻞ ﺗﻌﻤﻴﻢ ﺗﻄﺒﻴﻘﻬﺎ ﻓﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻷﺳﺎﺳﻴﺔ‪ ,‬ﻭﻳﻬﺪﻑ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺧﻼﻟﻬﺎ ﺇﻟﻰ ﺍﻟﺘﺤﻘﻖ ﻣﻦ‬
‫ﻣﺪﻯ ﺻﻼﺣﻴﺔ ﺃﺩﻭﺍﺕ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺩﺭﺟﺔ ﺻﺪﻗﻬﺎ ﻭﺛﺒﺎﺗﻬﺎ‪.‬‬
‫ﻟﻘﺪ ﺍﺧﺘﺮﻧﺎ ﻋﻴﻨﺔ ﺍﻟﺒﺤﺚ ﺑﻄﺮﻳﻘﺔ ﻗﺼﺪﻳﺔ ﲤﺜﻠﺖ ﻓﻲ ﻣﺮﺑﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ‬
‫ﺍﻟﺬﻫﻨﻴﺔ( ﻭﻃﺒﻘﻨﺎ ﻋﻠﻴﻬﺎ ﺃﺩﺍﺗﻲ ﺍﻟﺒﺤﺚ ﻭﺍﳌﺘﻤﺜﻠﺔ ﻓﻲ ﺍﻻﺳﺘﺒﻴﺎﻥ ﺍﻟﺬﻱ ﻳﻘﻴﺲ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ‬
‫ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺑﻄﺎﻗﺔ ﺍﳌﻼﺣﻈﺔ ﺍﻟﺘﻲ ﺗﻘﻴﺲ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪.‬‬
‫ﺣﺪﻭﺩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻻﺳﺘﻄﻼﻋﻴﺔ )ﺍﳌﻜﺎﻧﻴﺔ ﻭﺍﻟﺰﻣﺎﻧﻴﺔ ﻭﺍﻟﺒﺸﺮﻳﺔ(‪:‬‬
‫ﺃ – ﺍﳊﺪﻭﺩ ﺍﳌﻜﺎﻧﻴﺔ‪ :‬ﺍﳌﺮﺍﻛﺰ ﺍﳌﺨﺘﺼﺔ ﻓﻲ ﺗﺮﺑﻴﺔ ﻭﺗﻌﻠﻴﻢ ﺍﳌﺘﺨﻠﻔﲔ ﺫﻫﻨﻴﺎ ﺑﻮﻻﻳﺔ ﻭﺭﻗﻠﺔ ﻭﻫﻢ‬
‫ﺍﳌﺮﻛﺰ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻃﻔﺎﻝ ﺫﻫﻨﻴﺎ ﺑﺒﻨﻲ ﺛﻮﺭ – ﻭﺭﻗﻠﺔ – ﻭﺍﳌﺮﻛﺰ ﺍﻟﻄﺒﻲ ﺍﻟﺒﻴﺪﺍﻏﻮﺟﻲ ﺃﺣﻤﺪ‬
‫ﲤﺎﻡ ﺑﺎﳌﺨﺎﺩﻣﺔ – ﻭﺭﻗﻠﺔ – ﻭﺃﺧﻴﺮﺍ ﺍﳌﺮﻛﺰ ﺍﻟﻄﺒﻲ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻃﻔﺎﻝ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ – ﺗﻘﺮﺕ ‪.-‬‬

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 ‫ﺏ‪ -‬ﺍﳊﺪﻭﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ‪ :‬ﺧﻼﻝ ﺷﻬﺮﻱ ﻣﺎﺭﺱ ﻭﺃﺑﺮﻳﻞ ‪.2013-2012‬‬
‫ﺝ – ﺍﳊﺪﻭﺩ ﺍﻟﺒﺸﺮﻳﺔ‪ :‬ﺗﻜﻮﻧﺖ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻻﺳﺘﻄﻼﻋﻴﺔ ﻣﻦ ‪ 34‬ﻣﺮﺑﻴﺎﹱ ﻭﻣﺮﺑﻴﺔ ﺑﺎﳌﺮﺍﻛﺰ‬
‫ﺍﳌﺨﺘﺼﺔ ﻓﻲ ﺗﻌﻠﻴﻢ ﻭﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﺍﳌﺘﺨﻠﻔﲔ ﺫﻫﻨﻴﺎ ﺑﻮﻻﻳﺔ ﻭﺭﻗﻠﺔ‪ .‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻫﻮ ﻣﻮﺿﺢ ﻓﻲ‬
‫ﺍﳉﺪﻭﻟﲔ ﺍﳌﻮﺍﻟﻴﲔ ﺍﳉﺪﻭﻝ )‪ (1‬ﻭ )‪:(2‬‬
‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ (1‬ﻳﻮﺿﺢ ﺗﻮﺯﻳﻊ‬
‫ﺍﻟﻌﻴﻨﺔ ﺍﻻﺳﺘﻄﻼﻋﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺩﺍﺓ ﺍﻷﻭﻟﻰ )ﺍﻻﺳﺘﺒﻴﺎﻥ(‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫ﺇﻧﺎﺙ‬ ‫ﺫﻛﻮﺭ‬ ‫ﺍﳌﺮﻛﺰ‪/‬ﺍﻟﻌﺪﺩ‬
‫ﺍﻟﻜﻠﻲ‬
‫‪11‬‬ ‫‪8‬‬ ‫‪3‬‬ ‫ﺍﳌﺮﻛﺰ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻃﻔﺎﻝ ﺍﳌﺘﺨﻠﻔﲔ ﺫﻫﻨﻴﺎ – ﺑﻨﻲ ﺛﻮﺭ‪-‬‬
‫‪12‬‬ ‫‪6‬‬ ‫‪6‬‬ ‫ﺍﳌﺮﻛﺰ ﺍﻟﻄﺒﻲ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻃﻔﺎﻝ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ – ﺗﻘﺮﺕ‪-‬‬
‫‪11‬‬ ‫‪7‬‬ ‫‪4‬‬ ‫ﺍﳌﺮﻛﺰ ﺍﻟﻄﺒﻲ ﺍﻟﺒﻴﺪﺍﻏﻮﺟﻲ ‪ -‬ﺍﻟﺸﻬﻴﺪ ﺃﺣﻤﺪ ﲤﺎﻡ ‪ -‬ﺍﳌﺨﺎﺩﻣﺔ‪-‬‬
‫‪34‬‬ ‫‪21‬‬ ‫‪13‬‬ ‫ﺍﳌﺠﻤﻮﻉ‬

‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ (2‬ﻳﻮﺿﺢ ﺗﻮﺯﻳﻊ‬

‫ﺍﻟﻌﻴﻨﺔ ﺍﻻﺳﺘﻄﻼﻋﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺩﺍﺓ ﺍﻟﺜﺎﻧﻴﺔ )ﺑﻄﺎﻗﺔ ﺍﳌﻼﺣﻈﺔ(‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ‬ ‫ﺇﻧﺎﺙ‬ ‫ﺫﻛﻮﺭ‬ ‫ﺍﳌﺮﻛﺰ‬
‫‪11‬‬ ‫‪8‬‬ ‫‪3‬‬ ‫ﺍﳌﺮﻛﺰ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻃﻔﺎﻝ ﺍﳌﺘﺨﻠﻔﲔ ﺫﻫﻨﻴﺎ – ﺑﻨﻲ ﺛﻮﺭ‪-‬‬

‫ﻭﺻﻒ ﺃﺩﻭﺍﺕ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﰎ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﺩﺍﺗﲔ ﻫﻤﺎ‪) :‬ﺍﻻﺳﺘﺒﻴﺎﻥ ﻭﺑﻄﺎﻗﺔ ﻣﻼﺣﻈﺔ(‪.‬‬
‫‪ -1‬ﺍﻻﺳﺘﺒﻴﺎﻥ‪ :‬ﻟﻘﻴﺎﺱ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ(‬
‫ﻭﺍﻻﺳﺘﺒﻴﺎﻥ ﻫﻮ ﺳﻠﺴﻠﺔ ﻣﻨﻈﻤﺔ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻜﺘﻮﺑﺔ‪.‬‬
‫ﻭﻗﺪ ﰎ ﺗﺼﻤﻴﻢ ﺍﺳﺘﺒﻴﺎﻥ ﻳﺘﻜﻮﻥ ﻣﻦ ‪ 32‬ﻓﻘﺮﺓ ﻛﻞ ﻣﻨﻬﺎ ﺑﺪﺍﺋﻞ ﺃﺟﻮﺑﺔ )ﻣﻮﺍﻓﻖ ﺑﺸﺪﺓ‪ ,‬ﻣﻮﺍﻓﻖ‪,‬‬
‫ﻣﺤﺎﻳﺪ‪ ,‬ﻣﻌﺎﺭﺽ‪ ,‬ﻣﻌﺎﺭﺽ ﺑﺸﺪﺓ(‪ ,‬ﻭﻋﻠﻰ ﺍﳌﺠﻴﺐ ﺃﻥ ﻳﻀﻊ ﻋﻼﻣﺔ )‪ (X‬ﲢﺖ ﺍﻟﺒﺪﻳﻞ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺳﺐ‬
‫ﻣﻊ ﻭﺿﻌﻴﺘﻪ‪ ,‬ﻭﻻ ﺗﻮﺟﺪ ﺇﺟﺎﺑﺔ ﺻﺤﻴﺤﺔ ﻭﺃﺧﺮﻯ ﺧﺎﻃﺌﺔ‪ ,‬ﻓﺎﻹﺟﺎﺑﺔ ﺗﻌﺒﺮ ﻋﻦ ﺭﺃﻱ ﺍﳌﺠﻴﺐ‪.‬‬
‫‪ -‬ﻃﺮﻳﻘﺔ ﺗﻘﺪﻳﺮ ﺍﻟﺪﺭﺟﺎﺕ‪ :‬ﻳﺘﻜﻮﻥ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻣﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺕ‪ ,‬ﻳﺘﻢ ﺍﻻﺧﺘﻴﺎﺭ ﺿﻤﻦ‬
‫ﺑﺪﺍﺋﻠﻬﺎ‪ ,‬ﺣﻴﺚ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻣﻘﻴﺎﺱ ﺧﻤﺎﺳﻲ‪ ,‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺃﻗﻞ ﺩﺭﺟﺔ ﻳﺤﺼﻞ ﻋﻠﻴﻬﺎ ﺍﳌﺠﻴﺐ ﻫﻲ‬
‫)‪ (32=1x32‬ﻭﺃﻋﻼﻫﺎ )‪.(160=5x32‬‬

‫‪١٠٣‬‬
 ‫اﻟﺨﺼﺎﺋﺺ اﻟﺴﻴﻜﻮﻣﺘﺮﻳﺔ ‪¤‬دوات اﻟﻘﻴﺎس‪:‬‬
‫* ا‪¤‬داة ا‪¤‬وﻟﻰ )اﻻﺳﺘﺒﻴﺎن(‪:‬‬
‫ﺃ – ﺍﻟﺼﺪﻕ‪ :‬ﰎ ﺣﺴﺎﺏ ﺻﺪﻕ ﺍﻻﺳﺘﺒﻴﺎﻥ ﺑﻄﺮﻕ ﺛﻼﺙ‪) :‬ﻃﺮﻳﻘﺔ ﺻﺪﻕ ﺍﶈﻜﻤﲔ‪ ,‬ﺻﺪﻕ‬
‫ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﻄﺮﻓﻴﺔ‪ ,‬ﺍﻟﺼﺪﻕ ﺍﻟﺬﺍﺗﻲ(‬

‫ﺍﻟﻔﻘﺮﺍﺕ‬ ‫ﺍﻟﻔﻘﺮﺍﺕ‬ ‫ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺘﻲ ﻟﻢ‬ ‫ﺍﻟﻔﻘﺮﺍﺕ‬ ‫ﺍﻷﺑﻌﺎﺩ‬

‫ﺍﻟﺘﻲ ﻋﺪﻟﺖ ﺍﻟﺘﻲ ﺣﺬﻓﺖ‬ ‫ﺗﺘﻐﻴﺮ‬
‫‪13-17-18- 26-28-30- 1-7-10-15-16- 1-7-10-13-15-‬‬ ‫ﺗﻮﻗﻌﺎﺕ ﻋﻦ ﻋﻤﻠﻴﺔ ﺗﻌﻠﻢ‬
‫‪27-33-40‬‬ ‫‪31-32‬‬ ‫‪21-22-23- 1 6 - 1 7 - 1 8 - 2 1 -‬‬ ‫ﺍﳌﻌﺎﻕ ﺫﻫﻨﻴﺎ‬
‫‪22-23-24-26-‬‬
‫‪27-28-31-32-‬‬
‫‪33-40‬‬
‫‪4-36-29-‬‬ ‫‪8-20-24 2-3-5-6-9-11- 2-3-4-5-8-9-11-‬‬ ‫ﺗﻮﻗﻌﺎﺕ ﻋﻦ ﻓﺎﻋﻠﻴﺔ ﺍﳌﻌﺎﻕ‬
‫‪12‬‬ ‫‪14-19-20-25- 12-14-19-20-‬‬ ‫ﻓﻲ ﺍﳌﺠﺘﻤﻊ‬
‫‪30-34-35-38- 25-29-34-35-‬‬
‫‪37-39‬‬ ‫‪36-37-38-39‬‬

‫‪ -‬ﻃﺮﻳﻘﺔ ﺻﺪق اﻟﻤﺤﻜﻤﻴﻦ‪:‬‬

‫ﰎ ﻋﺮﺽ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻋﻠﻰ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﻗﺴﻢ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻛﺎﻥ‬
‫ﻋﺪﺩﻫﻢ ﺳﺒﻌﺔ ﻓﻲ ﺗﺨﺼﺺ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﺑﻐﻴﺔ ﲢﻜﻴﻢ ﻫﺬﺍ ﺍﻻﺳﺘﺒﻴﺎﻥ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻗﺒﻞ ﺍﻟﺘﺤﻜﻴﻢ ﻳﺤﺘﻮﻱ ﻋﻠﻰ )‪ (40‬ﻓﻘﺮﺓ ﻭﺑﹹﻌﺪﻳﻦ‪ ,‬ﻛﻤﺎ ﻫﻮ ﻣﻮﺿﺢ ﻓﻲ ﺍﳉﺪﻭﻝ‬
‫ﺍﻵﺗﻲ‪:‬‬
‫ﺍﻟﺒﻨﻮﺩ‬ ‫ﺍﻷﺑﻌﺎﺩ‬
‫‪1-7-8-13-15-16-17-18-21-22-23-24-26-‬‬ ‫ﺗﻮﻗﻌﺎﺕ ﻋﻦ ﻋﻤﻠﻴﺔ ﺗﻌﻠﻢ ﺍﳌﻌﺎﻕ ﺫﻫﻨﻴﺎ‬
‫‪27-28-31-32-33-40‬‬
‫‪2-3-4-5-8-9-11-12-14-19-20-25-29-34-‬‬ ‫ﺗﻮﻗﻌﺎﺕ ﻋﻦ ﻓﺎﻋﻠﻴﺔ ﺍﳌﻌﺎﻕ ﺫﻫﻨﻴﺎ ﻓﻲ ﺍﳌﺠﺘﻤﻊ‬
‫‪35-36-37-38-39‬‬

‫ﻃﺮﻳﻘﺔ اﻟﻤﻘﺎرﻧﺔ اﻟﻄﺮﻓﻴﺔ‪:‬‬

‫ﻣﺮ ﺗﻄﺒﻴﻖ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺼﺪﻕ ﺑﺎﳌﺮﺍﺣﻞ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺣﺴﺎﺏ ﻣﺠﻤﻮﻉ ﺩﺭﺟﺎﺕ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺕ‪ ,‬ﻭﺗﺮﺗﻴﺐ ﻣﺠﻤﻮﻉ ﺩﺭﺟﺎﺕ ﺍﻟﻌﻴﻨﺔ‬
‫‪١٠٤‬‬
 ‫ﺗﺼﺎﻋﺪﻳﺎ‪ ,‬ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺪﻧﻴﺎ ﺑﻨﺴﺒﺔ ‪) %33‬ﻥ=‪ (10‬ﻣﻊ ﺣﺴﺎﺏ ﺍﳌﺘﻮﺳﻂ ﺍﳊﺴﺎﺑﻲ‬
‫ﻭﺍﻻﻧﺤﺮﺍﻑ ﺍﳌﻌﻴﺎﺭﻱ ﻟﻜﻞ ﻣﺠﻤﻮﻋﺔ‪ ,‬ﰎ ﺗﻄﺒﻴﻖ ﻗﺎﻧﻮﻥ )ﺕ( ﻟﺪﻻﻟﺔ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﳌﺘﻮﺳﻄﺎﺕ‪ ,‬ﻭﺑﻌﺪ‬
‫ﺗﻄﺒﻴﻖ ﻗﺎﻧﻮﻥ )ﺕ( ﻟﺪﻻﻟﺔ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﳌﺘﻮﺳﻄﺎﺕ‪ ,‬ﻛﺎﻧﺖ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﳌﺒﲔ ﻓﻲ ﺍﳉﺪﻭﻝ‬
‫ﺍﻵﺗﻲ‪:‬‬
‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪ (3‬ﻳﺒﲔ ﻧﺘﺎﺋﺞ‬
‫ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﻄﺮﻓﻴﺔ ﻟﻸﺩﺍﺓ ﺍﻷﻭﻟﻰ )ﺍﻻﺳﺘﺒﻴﺎﻥ(‬
‫ﻣﺴﺘﻮﻯ‬ ‫»ﺕ«‬ ‫»ﺕ«‬ ‫ﻥ ‪10 =2‬‬ ‫ﻥ ‪10 =1‬‬
‫ﺍﻟﺪﻻﻟﺔ‬ ‫ﺍﺠﻤﻟﺪﻭﻟﺔ‬ ‫ﺩﺡ‬ ‫ﺍﶈﺴﻮﺑﺔ‬
‫‪0,01‬‬ ‫‪1,86‬‬ ‫‪12,34‬‬ ‫ﻉ‪2‬‬ ‫ﻡ‪2‬‬ ‫ﻉ‪1‬‬ ‫ﻡ‪1‬‬

‫ﺩﺍﻝ‬ ‫‪8‬‬ ‫‪34,41‬‬ ‫‪105,3‬‬ ‫‪5,09‬‬ ‫‪131,1‬‬

‫ﻧﻼﺣﻆ ﺃﻥ )ﺕ( ﺍﶈﺴﻮﺑﺔ ﺃﻛﺒﺮ ﻣﻦ )ﺕ( ﺍﳌﺠﺪﻭﻟﺔ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻝ )‪ (0,01‬ﻓﻬﻲ ﺩﺍﻟﺔ‪,‬‬
‫ﻭﻋﻠﻴﻪ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻋﻠﻰ ﻗﺪﺭ ﹴ‬
‫ﻛﺎﻑ ﻣﻦ ﺍﻟﺼﺪﻕ‪.‬‬
‫ﺃ‪-‬ﺍﻟﺼﺪﻕ ﺍﻟﺬﺍﺗﻲ‪ :‬ﻳﻌﺮﻑ ﺍﻟﺼﺪﻕ ﺍﻟﺬﺍﺗﻲ ﺑﺄﻧﻪ ﺻﺪﻕ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻟﻼﺧﺘﺒﺎﺭ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﺪﺭﺟﺎﺕ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ ﺧﻠﺼﺖ ﻣﻦ ﺷﻮﺍﺋﺐ ﺃﺧﻄﺎﺀ ﺍﻟﻘﻴﺎﺱ‪ ,‬ﻭﺑﺬﻟﻚ ﺗﺼﺒﺢ ﺍﻟﺪﺭﺟﺎﺕ ﺍﳊﻘﻴﻘﻴﺔ‬
‫ﻟﻼﺧﺘﺒﺎﺭ ﻫﻲ ﺍﳌﻴﺰﺍﻥ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺻﺪﻕ ﺍﻻﺧﺘﺒﺎﺭ ﻭﺃﻳﻀﺎ ﻫﻨﺎﻙ ﺻﻠﺔ ﻭﺛﻴﻘﺔ ﺑﲔ ﺍﻟﺜﺒﺎﺕ‬
‫ﻭﺍﻟﺼﺪﻕ‪ 0,93=√0,88 .‬ﻭﻫﻮ ﻣﺮﺗﻔﻊ ﻭﻳﻌﺒﺮ ﻋﻦ ﺻﺪﻕ ﺍﻷﺩﺍﺓ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺜﺒﺎﺕ‪ :‬ﻟﺘﻘﺪﻳﺮ ﺛﺒﺎﺕ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻃﺒﻘﺖ ﻃﺮﻳﻘﺔ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﺘﺼﻔﻴﺔ‪ ,‬ﻭﻓﻴﻬﺎ ﻳﻘﺴﻢ ﺍﻻﺳﺘﺒﻴﺎﻥ‬
‫ﺇﻟﻰ ﻗﺴﻤﲔ )ﺯﻭﺟﻲ‪ ,‬ﻓﺮﺩﻱ( ﺛﻢ ﺗﻄﺒﻴﻖ ﻣﻌﺎﻣﻞ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺮﺳﻮﻥ ﺑﲔ ﻧﺼﻔﻲ ﺍﻻﺳﺘﺒﻴﺎﻥ‪.‬‬
‫ﻭﺗﻮﺻﻠﻨﺎ ﺇﻟﻰ ﺍﻟﻨﺘﻴﺠﺔ ﺭ=‪ 0,88‬ﻭﻫﻲ ﻧﺴﺒﺔ ﺛﺒﺎﺕ ﻋﺎﻟﻴﺔ‪.‬‬
‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪ (4‬ﻳﺒﲔ ﻣﻌﺎﻣﻞ‬
‫ﺍﻟﺜﺒﺎﺕ ﺑﻄﺮﻳﻘﺔ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ ﻟﻸﺩﺍﺓ ﺍﻷﻭﻟﻰ )ﺍﻻﺳﺘﺒﻴﺎﻥ(‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ‬ ‫»ﺭ« ﺍﳌﺠﺪﻭﻟﺔ‬ ‫ﻣﻌﺎﻣﻞ ﺍﻻﺭﺗﺒﺎﻁ »ﺭ«‬ ‫ﺍﳌﺘﻐﻴﺮﺍﺕ‬
‫‪0.01‬‬ ‫ﺑﻌﺪ ﺍﻟﺘﻌﺪﻳﻞ‬ ‫ﻗﺒﻞ ﺍﻟﺘﻌﺪﻳﻞ‬ ‫ﺍﻟﻔﺮﺩﻳﺔ‬
‫‪0,76‬‬
‫ﺩﺍﻝ‬ ‫‪0,88‬‬ ‫‪0.79‬‬ ‫ﺍﻟﺰﻭﺟﻴﺔ‬

‫‪ -٢‬ﺑﻄﺎﻗﺔ اﻟﻤﻼﺣﻈﺔ‪:‬‬
‫ﺗﻌﺘﺒﺮ ﺑﻄﺎﻗﺔ ﺍﳌﻼﺣﻈﺔ ﺇﺣﺪﻯ ﺗﻘﻨﻴﺎﺕ ﺗﻘﻮﱘ ﺍﻷﺩﺍﺀﺍﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻟﻠﻤﻌﻠﻢ ﻭﺍﳌﺘﻌﻠﻢ‪ ,‬ﻭﻗﺪ ﺻﻤﻤﺖ‬
‫ﻟﻠﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﺑﻄﺎﻗﺔ ﻟﺘﻘﻮﱘ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﻟﻠﻤﻌﻠﻢ ﻓﻲ ﻓﺼﻮﻝ ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ‪ ,‬ﻭﺫﻟﻚ ﺧﻼﻝ‬

‫‪١٠٥‬‬
 ‫ﺃﻛﺜﺮ ﻣﻦ ﺣﺼﺔ‪ ,‬ﻭﺗﺘﻜﻮﻥ ﺍﻟﺒﻄﺎﻗﺔ ﻣﻦ ‪ 30‬ﺃﺩﺍﺀ ﺳﻠﻮﻛﻲ ﻣﻮﺯﻋﺔ ﻛﺎﻟﺘﺎﻟﻲ‪:‬‬
‫‪ -‬ﻣﻬﺎﺭﺓ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﻠﻔﻈﻲ )‪ (21‬ﺃﺩﺍﺀ ﺳﻠﻮﻛﻲ‪.‬‬
‫‪ -‬ﻣﻬﺎﺭﺓ ﺍﻟﺘﻔﺎﻋﻞ ﻏﻴﺮ ﺍﻟﻠﻔﻈﻲ )‪ (09‬ﺃﺩﺍﺀ ﺳﻠﻮﻛﻲ‪.‬‬
‫ﺃ‪ -‬ﻃﺮﻳﻘﺔ ﺗﻘﺪﻳﺮ ﺍﻟﺪﺭﺟﺎﺕ‪:‬‬
‫ﻭﻟﺘﻘﺪﻳﺮ ﺩﺭﺟﺎﺕ ﺑﻄﺎﻗﺔ ﺍﳌﻼﺣﻈﺔ ﻧﺘﺒﻊ ﻣﺎ ﻳﻠﻲ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻇﺮﻭﻑ ﺍﳌﻮﻗﻒ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻋﻠﻰ ﺿﻮﺀ‬
‫ﺧﺒﺮﺓ ﺍﳌﻼﺣﻆ ﺗﺴﺘﻠﺰﻡ ﻗﻴﺎﻡ ﺍﳌﻌﻠﻢ ﺑﺄﺩﺍﺀ ﺍﳌﻔﺮﺩﺓ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻣﻮﺿﻊ ﺍﳌﻼﺣﻈﺔ ﺗﻮﺿﻊ ﺍﻟﻌﻼﻣﺔ‬
‫)‪ (X‬ﲢﺖ ﺍﳋﺎﻧﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻭﺫﻟﻚ ﺗﺒﻌﺎ ﻟﻜﻴﻔﻴﺔ ﺍﻷﺩﺍﺀ )ﻣﺴﺘﻮﻯ ﺍﻷﺩﺍﺀ(‪ ,‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺆﺩ ﺍﳌﻌﻠﻢ ﺍﳌﻔﺮﺩﺓ‬
‫ﺍﻟﺴﻠﻮﻛﻴﺔ ﻧﻀﻊ ﻋﻼﻣﺔ )‪ (X‬ﲢﺖ ﺧﺎﻧﺔ )ﻟﻢ ﻳﺘﻢ(‪ ,‬ﻭﻻ ﻳﺘﻢ ﻭﺿﻊ ﺃﻱ ﻋﻼﻣﺔ ﺇﺫﺍ ﻟﻢ ﺗﺴﺘﺪﻉ ﻇﺮﻭﻑ‬
‫ﺍﳌﻮﻗﻒ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻗﻴﺎﻡ ﺍﳌﻌﻠﻢ ﺑﺄﺩﺍﺀ ﺍﳌﻔﺮﺩﺓ ﺍﻟﺴﻠﻮﻛﻴﺔ‪.‬‬
‫ﺏ‪ -‬ﲢﻮﻳﻞ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﺇﻟﻰ ﺩﺭﺟﺎﺕ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻼﻣﺔ ﲢﺖ ﺍﳋﺎﻧﺔ‪:‬‬
‫‪ -‬ﻟﻢ ﻳﺘﻢ‪ .‬ﺗﺄﺧﺬ ﺍﻟﺪﺭﺟﺔ )‪.(0‬‬
‫‪ -‬ﺿﻌﻴﻒ‪ .‬ﺗﺄﺧﺬ ﺍﻟﺪﺭﺟﺔ )‪.(1‬‬
‫‪ -‬ﻣﺘﻮﺳﻂ‪ .‬ﺗﺄﺧﺬ ﺍﻟﺪﺭﺟﺔ )‪.(2‬‬
‫‪ -‬ﺟﻴﺪ‪ .‬ﺗﺄﺧﺬ ﺍﻟﺪﺭﺟﺔ )‪.(3‬‬
‫ﲢﺴﺐ ﺩﺭﺟﺔ ﺍﳌﻌﻠﻢ ﻋﻦ ﺍﻷﺩﺍﺀ ﺍﻟﺴﻠﻮﻛﻲ ﺑﺄﺧﺬ ﻣﺘﻮﺳﻂ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﺘﻲ ﺣﺼﻞ ﻋﻠﻴﻬﺎ ﻋﻦ‬
‫ﺍﻷﺩﺍﺀ‪ ,‬ﻓﻲ ﺃﻛﺜﺮ ﻣﻦ ﺣﺼﺔ‪ ,‬ﻭﻳﺘﻢ ﺟﻤﻊ ﺍﻷﺩﺍﺀﺍﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﺘﻲ ﺗﻨﺪﺭﺝ ﲢﺘﻬﺎ ﻭﲢﺼﻞ ﻋﻦ ﺍﻟﻨﻬﺎﻳﺔ‬
‫ﺍﻟﻌﻈﻤﻰ ﻟﻠﻤﻌﻠﻢ‪.‬‬

‫* اﻟﺨﺼﺎﺋﺺ اﻟﺴﻴﻜﻮﻣﺘﺮﻳﺔ ا‪¤‬داة اﻟﺜﺎﻧﻴﺔ )ﺑﻄﺎﻗﺔ اﻟﻤﻼﺣﻈﺔ(‪:‬‬

‫ﺃ – ﺍﻟﺼﺪﻕ‪ :‬ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﻄﺮﻓﻴﺔ‪ :‬ﻭﻳﺘﻢ ﺍﺗﺒﺎﻉ ﻧﻔﺲ ﺍﳋﻄﻮﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﺘﺒﻌﺔ ﻓﻲ ﻗﻴﺎﺱ ﺍﻟﺼﺪﻕ‬
‫ﻓﻲ ﺍﻻﺳﺘﺒﻴﺎﻥ‪ ,‬ﻭﺍﳉﺪﻭﻝ ﺍﻟﺘﺎﻟﻲ ﻳﻠﺨﺺ ﺍﻟﻨﺘﺎﺋﺞ‪:‬‬

‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪ (5‬ﻳﻮﺿﺢ ﺻﺪﻕ ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﻄﺮﻓﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺩﺍﺓ ﺍﻟﺜﺎﻧﻴﺔ )ﺑﻄﺎﻗﺔ ﺍﳌﻼﺣﻈﺔ(‬
‫ﻣﺴﺘﻮﻯ‬ ‫»ﺕ«‬ ‫»ﺕ«‬ ‫ﻥ ‪4 =2‬‬ ‫ﻥ ‪4 =1‬‬
‫ﺍﻟﺪﻻﻟﺔ‬ ‫ﺍﺠﻤﻟﺪﻭﻟﺔ‬ ‫ﺩﺡ‬ ‫ﺍﶈﺴﻮﺑﺔ‬
‫‪0,01‬‬ ‫ﻉ‪2‬‬ ‫ﻡ‪2‬‬ ‫ﻉ‪1‬‬ ‫ﻡ‪1‬‬
‫‪1,94‬‬ ‫‪6‬‬ ‫‪6,48‬‬
‫ﺩﺍﻝ‬ ‫‪34,18‬‬ ‫‪39,25‬‬ ‫‪81‬‬ ‫‪65,5‬‬

‫‪١٠٦‬‬
 ‫ﻧﻼﺣﻆ ﻣﻦ ﺧﻼﻝ ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ (5‬ﺃﻥ )ﺕ( ﺍﶈﺴﻮﺑﺔ ﺃﻛﺒﺮ ﻣﻦ )ﺕ( ﺍﳌﺠﺪﻭﻟﺔ ﻋﻨﺪ ﻣﺴﺘﻮﻯ‬
‫ﺩﻻﻟﺔ )‪ (0,01‬ﻓﻬﻲ ﺩﺍﻟﺔ‪ .‬ﻭﻋﻠﻴﻪ ﺍﻷﺩﺍﺓ ﻋﻠﻰ ﻗﺪﺭ ﹴ‬
‫ﻛﺎﻑ ﻣﻦ ﺍﻟﺼﺪﻕ‪.‬‬
‫ﺍﻟﺼﺪﻕ ﺍﻟﺬﺍﺗﻲ‪ :‬ﻣﻌﺎﻣﻞ ﺍﻟﺜﺒﺎﺕ √=‪ 0٫83=√0,70‬ﻭﻫﻮ ﻣﺮﺗﻔﻊ ﻭﻳﻌﺒﺮ ﻋﻦ ﺻﺪﻕ ﺍﻷﺩﺍﺀ‪.‬‬
‫ﺏ ‪ -‬ﺍﻟﺜﺒﺎﺕ‪ :‬ﻭﻳﺘﻢ ﺣﺴﺎﺑﻪ ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﺒﻌﺔ ﻓﻲ ﺍﻻﺳﺘﺒﻴﺎﻥ‪.‬‬
‫‪ -‬ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ‪ :‬ﺭ = ‪ ,0٫54‬ﻭﰎ ﺗﻌﺪﻳﻠﻪ ﻤﺑﻌﺎﺩﻟﺔ ﺳﺒﻴﺮﻣﺎﻥ ﺑﺮﺍﻭﻥ ﳊﺴﺎﺏ ﺍﻟﺜﺒﺎﺕ ﺍﻟﻜﻠﻲ‬
‫ﻟﻸﺩﺍﺓ‪ .‬ﻭﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ (6‬ﻳﻮﺿﺢ ﻧﺘﺎﺋﺞ ﺍﻟﺜﺒﺎﺕ ﺑﻄﺮﻳﻘﺔ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ‪.‬‬

‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪ (6‬ﻳﻮﺿﺢ ﺣﺴﺎﺏ ﻣﻌﺎﻣﻞ ﺍﻟﺜﺒﺎﺕ‬

‫ﺑﻄﺮﻳﻘﺔ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ ﻟﻸﺩﺍﺓ ﺍﻟﺜﺎﻧﻴﺔ )ﺑﻄﺎﻗﺔ ﺍﳌﻼﺣﻈﺔ(‬
‫»ﺭ« ﺍﳌﺠﺪﻭﻟﺔ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ‬ ‫ﺩﺡ‬ ‫»ﺭ« ﺍﶈﺴﻮﺑﺔ‬ ‫ﺍﳌﺘﻐﻴﺮﺍﺕ‬
‫‪0.01‬‬ ‫ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻗﺒﻞ ﺍﻟﺘﻌﺪﻳﻞ ﺑﻌﺪ ﺍﻟﺘﻌﺪﻳﻞ‬
‫‪0,48‬‬ ‫‪9‬‬
‫ﺩﺍﻝ‬ ‫‪0,74‬‬ ‫‪0.54‬‬ ‫ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺰﻭﺟﻴﺔ‬

‫ﻣﻦ ﺧﻼﻝ ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ (6‬ﻧﻼﺣﻆ ﺃﻥ )ﺭ( ﺍﶈﺴﻮﺑﺔ ﺃﻛﺒﺮ ﻣﻦ )ﺭ( ﺍﳌﺠﺪﻭﻟﺔ ﻭﻫﻲ ﺩﺍﻟﺔ ﻋﻨﺪ‬
‫)‪.(0,01‬‬
‫‪ -7‬ﺍﻟﺪﺭﺍﺳﺔ ﺍﻷﺳﺎﺳﻴﺔ‪ :‬ﺑﻌﺪ ﺍﻟﺘﺄﻛﺪ ﻭﻣﻼﺀﻣﺘﻬﺎ ﻭﻣﻦ ﺻﻼﺣﻴﺔ ﺃﺩﻭﺍﺕ ﺍﻟﺒﺤﺚ ﰎ ﺍﻟﺘﻄﺒﻴﻖ‬
‫ﻟﻠﺪﺭﺍﺳﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻛﺎﻟﺘﺎﻟﻲ‪:‬‬
‫‪ -8‬ﺣﺪﻭﺩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻷﺳﺎﺳﻴﺔ )ﺍﳌﻜﺎﻧﻴﺔ ﻭﺍﻟﺰﻣﺎﻧﻴﺔ ﻭﺍﻟﺒﺸﺮﻳﺔ(‪:‬‬
‫ﺃ – ﺍﳊﺪﻭﺩ ﺍﳌﻜﺎﻧﻴﺔ‪ :‬ﰎ ﺗﻄﺒﻴﻖ ﺍﻟﻌﻴﻨﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺍﳌﺮﻛﺰ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻃﻔﺎﻝ‬
‫ﺍﳌﺘﺨﻠﻔﲔ ﺫﻫﻨﻴﺎ – ﺑﻨﻲ ﺛﻮﺭ – ﻭﺭﻗﻠﺔ‪.‬‬
‫ﺏ‪ -‬ﺍﳊﺪﻭﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ‪ :‬ﺧﻼﻝ ﺷﻬﺮﻱ ﻣﺎﺭﺱ ﻭﺃﺑﺮﻳﻞ ‪.2013-2012‬‬
‫ﺝ – ﺍﳊﺪﻭﺩ ﺍﻟﺒﺸﺮﻳﺔ‪ :‬ﰎ ﺍﺧﺘﺒﺎﺭ ﺟﻤﻴﻊ ﺍﳌﺮﺑﲔ ﺍﳌﺘﻮﺍﺟﺪﻳﻦ ﻓﻲ ﺍﳌﺮﻛﺰ ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ ﻭﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﻋﺪﺩﻫﻢ )‪ (11‬ﻣﺮﺑﻴﺎﹱ ﻣﻨﻬﻢ )‪ (8‬ﺇﻧﺎﺙ ﻭ)‪ (3‬ﺫﻛﻮﺭ‪.‬‬

‫‪١٠٧‬‬
 ‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪ (7‬ﳝﺜﻞ ﺗﻮﺯﻳﻊ‬
‫ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﺣﺴﺐ ﺍﳉﻨﺲ‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫ﺍﳉﻨﺲ‬ ‫ﺍﻟﻌﻴﻨﺔ‬
‫ﺍﻟﻜﻠﻴﺔ‬
‫‪%‬‬ ‫ﻥ‬ ‫‪%‬‬ ‫ﺇﻧﺎﺙ‬ ‫‪%‬‬ ‫ﺫﻛﻮﺭ‬ ‫ﺍﳌﺸﺮﻓﻮﻥ‬
‫‪100‬‬ ‫‪11‬‬ ‫‪%72,72‬‬ ‫‪8‬‬ ‫‪27,27‬‬ ‫‪3‬‬ ‫ﻥ=‪11‬‬

‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪ (8‬ﻳﻮﺿﺢ ﺗﻮﺯﻳﻊ‬

‫ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﺣﺴﺐ ﺍﳋﺒﺮﺓ‬
‫‪%‬‬ ‫ﺍﳌﺠﻤﻮﻉ‬ ‫ﺍﳋﺒﺮﺓ‬ ‫ﺍﻟﻌﻴﻨﺔ ﺍﻟﻜﻠﻴﺔ‬
‫ﺃﻛﺜﺮ ﺧﺒﺮﺓ‬ ‫ﺃﻗﻞ ﺧﺒﺮﺓ‬
‫‪100‬‬ ‫‪%‬‬ ‫‪22-12‬‬ ‫‪%‬‬ ‫‪11,1‬‬ ‫‪11‬‬
‫‪18,18‬‬ ‫‪2‬‬ ‫‪63,63‬‬ ‫‪9‬‬

‫‪ -9‬ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﺣﺼﺎﺋﻴﺔ ﺍﳌﺴﺘﻌﻤﻠﺔ‪ :‬ﺇﻥ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﺣﺼﺎﺋﻴﺔ ﻫﻲ ﺇﺣﺪﻯ ﺍﻟﺪﻋﺎﻣﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ‬

‫ﺍﻟﺘﻲ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﻟﻬﺬﺍ ﻳﻌﺘﺒﺮ ﺍﻹﺣﺼﺎﺀ ﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻲ ﻳﺴﺘﻌﲔ ﺑﻬﺎ‬
‫ﺍﻟﺒﺎﺣﺚ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﻧﺘﺎﺋﺞ ﻋﻠﻤﻴﺔ‪ ,‬ﻟﺬﻟﻚ ﰎ ﺍﻟﻠﺠﻮﺀ ﺇﻟﻰ ﺍﺳﺘﺨﺪﺍﻡ ﻭﺗﻮﻇﻴﻒ ﺑﻌﺾ ﺍﻷﺳﺎﻟﻴﺐ‬
‫ﺍﻹﺣﺼﺎﺋﻴﺔ ﺍﻟﺘﻲ ﺗﺘﻤﺎﺷﻰ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺤﺚ‪ .‬ﻣﻌﺎﻣﻞ ﺍﻻﺭﺗﺒﺎﻁ ﺑﻴﺮﺳﻮﻥ ﻭﺍﻟﻨﺴﺒﺔ ﺍﳌﺌﻮﻳﺔ‬
‫ﻭﺍﺧﺘﺒﺎﺭ )ﺕ(‪.‬‬

‫ﻋﺮض وﺗﻔﺴﻴﺮ وﻣﻨﺎﻗﺸﺔ اﻟﻨﺘﺎﺋﺞ‬

‫ﺑﻌﺪﻣﺎ ﺗﻄﺮﻗﻨﺎ ﺇﻟﻰ ﺍﳉﺎﻧﺐ ﺍﳌﻴﺪﺍﻧﻲ ﻟﻠﺪﺭﺍﺳﺔ‪ ,‬ﻭﺑﻌﺪ ﺟﻤﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ‪,‬‬
‫ﺳﻨﺘﻄﺮﻕ ﻓﻴﻤﺎ ﻳﻠﻲ ﺇﻟﻰ ﻋﺮﺽ ﻭﲢﻠﻴﻞ ﻭﻣﻨﺎﻗﺸﺔ ﺍﻟﻨﺘﺎﺋﺞ‪.‬‬

‫‪ - ١‬ﻋﺮض وﺗﺤﻠﻴﻞ وﻣﻨﺎﻗﺸﺔ ﻧﺘﺎﺋﺞ اﻟﻔﺮﺿﻴﺔ اﻟﻌﺎﻣﺔ‪:‬‬

‫ﻭﺍﻟﺘﻲ ﻧﺼﻬﺎ ﻛﺎﻵﺗﻲ‪ :‬ﺗﻮﺟﺪ ﻋﻼﻗﺔ ﺑﲔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ‬
‫ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪ ,‬ﻭﺑﻌﺪ ﺍﳌﻌﺎﳉﺔ ﺍﻹﺣﺼﺎﺋﻴﺔ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﺍﻟﻔﺮﺿﻴﺔ ﺣﺼﻠﻨﺎ ﻋﻠﻰ‬
‫ﻗﻴﻤﺔ )ﺭ( ﺍﶈﺴﻮﺑﺔ ﺍﻟﺘﻲ ﺑﻠﻐﺖ )‪ (0,025‬ﻭ)ﺭ( ﺍﳌﺠﺪﻭﻟﺔ )‪ (0,73‬ﺇﺫﺍﹱ ﺍﻟﻘﻴﻤﺔ ﻏﻴﺮ ﺩﺍﻟﺔ ﻋﻨﺪ ﻣﺴﺘﻮﻯ‬
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 ‫ﺍﻟﺪﻻﻟﺔ )‪ (0,01‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺎﻟﻔﺮﺿﻴﺔ ﻟﻢ ﺗﺘﺤﻘﻖ‪ ,‬ﻭﻗﺪ ﻳﺮﺟﻊ ﺫﻟﻚ ﺇﻟﻰ ﺣﺠﻢ ﺍﻟﻌﻴﻨﺔ ﺍﻟﺼﻐﻴﺮ ﻭﻃﺒﻴﻌﺔ‬
‫ﺍﻟﺼﻔﻮﻑ ﻓﺌﺔ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎﹱ‪ ,‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻲ ﺃﺟﺮﻳﺖ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﻛﺎﻧﺖ ﻓﻲ‬
‫ﺻﻔﻮﻑ ﺍﻟﻌﺎﺩﻳﲔ‪ ,‬ﻭﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺍﻹﻳﺠﺎﺑﻴﺔ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ ﺍﳌﺮﺑﻲ ﻋﻦ ﺗﻼﻣﻴﺬﻩ ﻫﻲ‬
‫ﺍﶈﺮﻙ ﺍﻷﺳﺎﺳﻲ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻭﺍﻟﺘﻮﺍﺻﻞ ﻣﻌﻬﻢ‪ ,‬ﺣﻴﺚ ﺗﺘﺮﺟﻢ ﻋﻠﻰ ﺷﻜﻞ ﺗﻮﺍﺻﻞ ﻟﻔﻈﻲ‬
‫ﻋﺒﺮ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﺘﺸﺠﻴﻊ ﺍﳌﺴﺘﻤﺮ ﻋﻠﻰ ﻛﻞ ﺍﳌﺠﻬﻮﺩﺍﺕ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺬﻡ ﻭﺍﻟﺸﺘﻢ ﻭﺍﻟﺘﺤﻘﻴﺮ‬
‫ﻭﺍﺳﺘﺼﻐﺎﺭ ﺟﻬﻮﺩ ﺍﳌﺘﻌﻠﻢ‪ ,‬ﻭﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﺤﺼﻞ ﻋﻠﻴﻬﺎ ﻓﻘﻂ ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﺍﳉﻬﺪ ﺍﳌﺒﺬﻭﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳉﺎﻧﺐ ﻏﻴﺮ ﺍﻟﻠﻔﻈﻲ ﻓﺈﻧﻪ ﻛﻤﺎ ﺃﻛﺪﻩ ﺟﺎﻛﺴﻮﻥ ﻭﺭﻭﺯﻧﺜﺎﻝ ﻓﺈﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳊﺮﻛﺎﺕ ﺃﻭ‬
‫ﻟﻐﺔ ﺍﻟﺼﻮﺕ ﺍﻟﻬﺎﺩﺋﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻌﻨﻒ ﻭﺍﻟﺘﻬﺪﻳﺪ ﻭﺗﻌﺒﻴﺮﺍﺕ ﺍﻟﻮﺟﻪ ﺍﻟﺒﺸﻮﺷﺔ ﺍﳌﺒﺘﺴﻤﺔ ﺍﳌﺸﺠﻌﺔ‬
‫ﻭﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺗﻌﺒﻴﺮﺍﺕ ﺍﻻﺷﻤﺌﺰﺍﺯ ﻭﺍﳌﻠﻞ ﻭﺍﻟﻀﺠﺮ ﻣﻦ ﺍﳌﺘﻌﻠﻢ‪ ,‬ﻛﺬﻟﻚ ﺳﻠﻮﻙ ﺍﻟﻠﻤﺲ ﺣﻴﺚ ﻳﻌﺘﺒﺮ‬
‫ﺍﻟﺘﻘﺮﺏ ﻣﻦ ﺍﳌﺘﻌﻠﻢ ﻭﺑﺎﳋﺼﻮﺹ ﻓﺌﺔ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ ﺫﺍ ﺃﻫﻤﻴﺔ ﻛﺒﻴﺮﺓ‪ ,‬ﻓﻤﻼﻣﺴﺘﻬﻢ ﺑﻠﻄﻒ ﻟﻠﺘﻌﺒﻴﺮ‬
‫ﻋﻦ ﺍﻟﺮﺿﺎ ﻋﻦ ﺳﻠﻮﻛﻬﻢ ﻭﺇﳒﺎﺯﺍﺗﻬﻢ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺑﺴﻴﻄﺔ‪ ,‬ﻭﺣﺮﻛﺔ ﺍﳉﺴﻢ ﻣﻦ ﺇﺷﺎﺭﺍﺕ ﺑﺎﻟﻴﺪ‬
‫ﻟﻺﺷﺎﺭﺓ ﻋﻠﻰ ﻋﻤﻠﻬﻢ ﺍﳉﻴﺪ‪ ,‬ﻭﻋﻦ ﻣﻮﺍﺻﻠﺔ ﺇﳒﺎﺯﻫﻢ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺘﻲ ﻳﺘﻌﻮﺩ ﺍﳌﺮﺑﻲ‬
‫ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻛﻮﺳﺎﺋﻞ ﺗﺪﻋﻢ ﻭﺗﻮﺟﻪ ﺍﳌﺘﻌﻠﻢ ﺑﻬﺪﻑ ﻣﻨﺤﻪ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﺮﺍﺣﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻮﺻﻮﻝ‬
‫ﺇﻟﻰ ﺃﻋﻠﻰ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻹﳒﺎﺯ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻇﻬﺮ ﺍﳌﺮﺑﻲ ﺗﻮﻗﻌﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﻧﺤﻮ ﺍﳌﻌﺎﻕ ﺫﻫﻨﻴﺎ ﻛﺄﻥ ﻳﻘﻮﻝ ﻟﻪ )ﺟﻴﺪ ﺃﺣﺴﻨﺖ ‪ (....‬ﻓﺈﻥ‬
‫ﻫﺬﺍ ﺍﳌﻌﺎﻕ ﻳﺴﺘﺠﻴﺐ ﻟﻠﻤﺮﺑﻲ‪ ,‬ﻭﺍﻟﻌﻜﺲ ﺇﺫﺍ ﻭﺻﻒ ﺍﳌﺮﺑﻲ ﺍﻟﻄﻔﻞ ﺍﳌﻌﺎﻕ ﺫﻫﻨﻴﺎ ﻭﺻﻔﺎﹱ ﺳﻠﺒﻴﺎﹱ ﻳﺘﻀﻤﻦ‬
‫ﺗﻮﻗﻌﺎﺕ ﻣﻨﺨﻔﻀﺔ ﻓﺈﻥ ﻫﺬﺍ ﻳﺆﺩﻱ ﺇﻟﻰ ﺇﺣﺒﺎﻁ ﺍﳌﻌﺎﻕ ﺫﻫﻨﻴﺎ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﻔﻖ ﻣﻊ ﺩﺭﺍﺳﺔ ﻋﺒﺪﺍﻪﻠﻟ‬
‫ﻋﻮﻳﺪﺍﺕ ﺍﻟﺘﻲ ﺃﺷﺎﺭﺕ ﺇﻟﻰ ﺃﻥ ﺍﳌﻌﻠﻤﲔ ﻳﺘﻔﺎﻋﻠﻮﻥ ﺑﺘﻮﺍﺗﺮ ﻣﺮﺗﻔﻊ ﻣﻊ ﺍﻟﻄﻠﺒﺔ ﺍﻟﺬﻳﻦ ﻳﺤﻤﻠﻮﻥ ﻧﺤﻮﻫﻢ‬
‫ﺍﲡﺎﻫﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﻛﻤﺎ ﺃﻛﺪ ‪ NORBERT SILLAMY‬ﺃﻥ ﺍﻟﺸﺮﻁ ﺍﻷﺳﺎﺳﻲ ﻟﻨﺠﺎﺡ ﺃﻱ ﻣﺘﻌﻠﻢ ﻫﻮ‬
‫ﺃﻥ ﻳﺆﻣﻦ ﺍﳌﺪﺭﺱ ﺑﻨﺠﺎﺣﻪ‪ ,‬ﻭﺍﻟﻌﻜﺲ ﺻﺤﻴﺢ ﺇﺫﺍ ﺁﻣﻦ ﺍﳌﺪﺭﺱ ﺃﻥ ﺍﳌﺘﻌﻠﻢ ﻟﻦ ﻳﻨﺠﺢ ﻓﺈﻧﻪ ﻻ ﻳﻨﺠﺢ‬
‫)‪ ,(Nornert Sillamy, 2008, p53‬ﻏﻴﺮ ﺃﻥ ﻧﺘﺎﺋﺞ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﺘﻲ ﲢﺼﻠﻨﺎ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﻲ ﻧﺼﺖ ﻋﻠﻰ‬
‫ﻋﺪﻡ ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﺑﲔ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺸﺮﻓﲔ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪,‬‬
‫ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺭﻤﺑﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ ﺍﳌﺮﺑﻲ ﻏﻴﺮ ﻭﺍﺿﺤﺔ ﺃﻭ ﺑﺎﻟﺘﺎﻟﻲ ﻛﺎﻥ ﺍﻟﺘﻔﺎﻋﻞ‬
‫ﺿﻌﻴﻔﺎﹱ‪ ,‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻔﺴﺮ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺸﺮﻓﲔ ﻣﺠﺮﺩ ﺃﻓﻜﺎﺭ ﻟﻢ ﻳﺘﻢ ﲡﺴﻴﺪﻫﺎ‬
‫ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﻷﻥ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﻟﻰ ﻋﺪﻡ ﺗﻮﻓﺮ ﺑﻴﺌﺔ ﺻﻔﻴﺔ ﻣﻼﺋﻤﺔ‪.‬‬

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‫‪ - ٢‬ﻋﺮض وﺗﺤﻠﻴﻞ وﻣﻨﺎﻗﺸﺔ ﻧﺘﺎﺋﺞ اﻟﻔﺮﺿﻴﺔ اﻟﺠﺰﺋﻴﺔ ا‪¤‬وﻟﻰ‪ ،‬واﻟﺘﻲ‬
‫ﻧﺼﻬﺎ‪:‬‬
‫ﻃﺒﻴﻌﺔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﺇﻳﺠﺎﺑﻴﺔ ﻭﻟﻠﺘﺤﻘﻖ ﻣﻦ‬
‫ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻔﺮﺽ ﻃﺒﻘﻨﺎ ﻣﺘﻮﺳﻂ ﺍﳌﻘﻴﺎﺱ ﺍﻟﺬﻱ ﻫﻮ )‪.(96 =23 x 3‬‬
‫ﻭﻋﻠﻴﻪ ﻳﻌﺘﺒﺮ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﺗﺮﺗﻔﻊ ﺩﺭﺟﺎﺗﻬﻢ ﻋﻦ ﺍﳌﺘﻮﺳﻂ ﺫﻭﻭ ﺗﻮﻗﻌﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﻭﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ‬
‫ﺗﻨﺨﻔﺾ ﺩﺭﺟﺎﺗﻬﻢ ﻋﻦ ﺍﳌﺘﻮﺳﻂ ﺫﻭﻭ ﺗﻮﻗﻌﺎﺕ ﺳﻠﺒﻴﺔ‪ ,‬ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﻧﺘﺎﺋﺞ ﺍﳌﺸﺮﻓﲔ ﻋﻦ ﺍﻻﺳﺘﺒﻴﺎﻥ‬
‫ﺃﻥ ﺍﻟﻌﻴﻨﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺩﺭﺟﺎﺗﻬﺎ ﺃﻋﻠﻰ ﻣﻦ ﺍﳌﺘﻮﺳﻂ ﺑﻠﻐﺖ ﻧﺴﺒﺘﻬﺎ ‪ %100‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺸﺮﻓﲔ‬
‫ﻣﻦ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﺇﻳﺠﺎﺑﻴﺔ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺛﺒﺘﺘﻪ ﺩﺭﺍﺳﺔ )ﻳﺤﻲ ﺧﻮﻟﺔ(‬
‫ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﻈﺮﺓ ﺍﻹﻳﺠﺎﺑﻴﺔ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ ﺍﳌﺮﺑﻲ ﻧﺤﻮ ﺍﳌﻌﺎﻕ ﺗﺮﻓﻊ ﻣﻦ ﺗﻮﻗﻌﺎﺗﻪ‪.‬‬
‫ﻓﺎﳌﺪﺭﺳﻮﻥ ﺫﻭﻭ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺍﻹﻳﺠﺎﺑﻴﺔ ﻳﺤﺎﻓﻈﻮﻥ ﻋﻠﻰ ﺗﻮﻗﻌﺎﺕ ﻋﺎﻟﻴﺔ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻓﻬﻢ ﻳﺨﺒﺮﻭﻥ‬
‫ﺍﻟﺘﻼﻣﻴﺬ ﺑﺄﻫﺪﺍﻑ ﺍﻟﺪﺭﺱ ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﺒﺘﺴﻢ ﻭﻳﺆﻣﻦ ﻭﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺒﺼﺮ‪ ,‬ﻭﻳﻮﻓﺮ ﺗﻐﺬﻳﺔ‬
‫ﺭﺍﺟﻌﺔ ﻭﻳﻨﺎﺩﻱ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﺘﻼﻣﻴﺬ ﺑﺘﻮﺍﺗﺮ ﻭﻣﺴﺎﻭﺍﺓ ﻟﻴﺴﺘﺠﻴﺒﻮﺍ‪) .‬ﺟﺎﺑﺮ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺟﺎﺑﺮ‪,‬‬
‫‪ ,2000‬ﺹ ‪.(29‬‬
‫ﻭﺍﳌﺪﺭﺳﻮﻥ ﺍﻟﻔﻌﺎﻟﻮﻥ ﻟﺪﻳﻬﻢ ﺗﻮﻗﻌﺎﺕ ﻋﺎﻟﻴﺔ ﺑﺎﻟﻨﺠﺎﺡ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻧﻔﺴﻬﻢ ﻭﺗﻼﻣﻴﺬﻫﻢ ﻓﻬﻢ ﻳﻌﺒﺮﻭﻥ‬
‫ﺑﺼﺪﻕ ﺃﻥ ﺟﻤﻴﻊ ﺍﻟﺘﻼﻣﻴﺬ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺘﻘﻨﻮﺍ ﺍﶈﺘﻮﻯ ﻭﺃﻥ ﻟﺪﻳﻬﻢ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﺃﻥ ﳝﻜﻨﻮﺍ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺪﺭﺳﲔ ﲢﺪﺙ ﻓﺮﻗﺎ ﻓﻲ ﺍﻟﺘﻌﻠﻢ‪,‬‬
‫ﻭﺗﺪﻝ ﺍﻟﺒﺤﻮﺙ ﻋﻠﻰ ﺃﻧﻪ ﺣﲔ ﺗﺮﺗﻔﻊ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺪﺭﺱ ﻳﺰﺩﺍﺩ ﺗﻌﻠﻢ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﻗﺘﺮﺡ ﺟﻮﺩ )‪(Good‬‬
‫ﺑﺄﻥ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺪﺭﺳﲔ ﲡﺎﻩ ﺃﻧﻔﺴﻬﻢ ﻭﺗﻼﻣﻴﺬﻫﻢ ﺗﺆﺛﺮ ﻓﻲ ﺳﻠﻮﻛﻬﻢ‪ ,‬ﻭﺍﻟﺬﻱ ﺑﺪﻭﺭﻩ ﻳﺆﺛﺮ ﻓﻲ ﺗﻌﻠﻢ‬
‫ﺍﻟﺘﻼﻣﻴﺬ )ﺟﺎﺑﺮ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺟﺎﺑﺮ‪ ,2000 ,‬ﺹ ‪.(24‬‬
‫ﻭﳝﻜﻦ ﺇﺭﺟﺎﻉ ﺫﻟﻚ ﺣﺴﺐ ﻭﺟﻬﺔ ﻧﻈﺮﻧﺎ ﺇﻟﻰ‪ :‬ﻗﺎﺑﻠﻴﺔ ﻭﺍﺳﺘﻌﺪﺍﺩ ﺍﳌﺮﺑﻲ ﻟﻠﺘﻌﺎﻣﻞ ﻭﺗﻌﻠﻴﻢ ﻫﺬﻩ ﺍﻟﻔﺌﺔ‬
‫ﻣﻦ ﺧﻼﻝ )ﺗﻨﻮﻉ ﺍﻷﻧﺸﻄﺔ‪ ,‬ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺪﺭﺱ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺸﻮﻳﻖ ﻭﺗﻮﻓﺮ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ‬
‫ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺇﻳﺼﺎﻝ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻟﻠﻤﻌﺎﻕ ﺫﻫﻨﻴﺎ‪ ,‬ﻗﻠﺔ ﻋﺪﺩ ﺍﳌﻌﺎﻗﲔ ﻓﻲ ﺍﳊﺠﺮﺓ ﻭﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﻴﻮﻣﻲ‬
‫ﻣﻌﻬﻢ( ﻭﺇﻗﻨﺎﻉ ﺍﳌﺮﺑﻲ ﺃﻥ ﻟﻜﻞ ﻃﻔﻞ ﺇﻣﻜﺎﻧﻴﺎﺕ ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺤﺴﻨﻬﺎ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺍﺳﺘﻔﺎﺩﺓ ﺍﳌﺮﺑﲔ‬
‫ﺍﳉﺪﺩ ﻣﻦ ﺧﺒﺮﺓ ﺍﳌﺮﺑﲔ ﺍﻟﻘﺪﺍﻣﻰ‪ ,‬ﻭﺧﺎﺻﺔ ﻓﻲ ﻛﻴﻔﻴﺔ ﺗﻘﺪﱘ ﺍﻟﺪﺭﺱ ﻭﻣﺨﺘﻠﻒ ﺍﻷﻧﺸﻄﺔ ﺍﳋﺎﺻﺔ‬
‫ﺑﻬﻢ‪ ,‬ﻛﻤﺎ ﻻ ﻧﻨﺴﻰ ﺃﻥ ﻣﻼﺣﻈﺔ ﺍﻷﺳﺮﺓ ﻭﻣﺘﺎﺑﻌﺘﻬﺎ ﻟﻄﻔﻠﻬﺎ ﻣﻦ ﺷﺄﻧﻬﺎ ﺃﻥ ﲡﻌﻞ ﺍﳌﺮﺑﻲ ﻳﻨﻈﺮ ﺇﻟﻰ‬
‫ﺍﳌﻌﺎﻕ ﻧﻈﺮﺓ ﺇﻳﺠﺎﺑﻴﺔ‪ ,‬ﻛﻤﺎ ﺃﻥ ﻭﺟﻮﺩ ﺷﺨﺺ ﻓﻲ ﺃﺳﺮﺓ ﺍﳌﺮﺑﻲ ﻟﺪﻳﻪ ﺇﻋﺎﻗﺔ ﺫﻫﻨﻴﺔ ﻳﺠﻌﻠﻪ ﻳﺒﺬﻝ‬
‫ﺟﻬﺪﺍﹱ ﺃﻛﺒﺮ ﻟﺘﺤﺴﲔ ﺇﻣﻜﺎﻧﻴﺎﺗﻪ‪ ,‬ﻭﺗﻐﺮﺱ ﻟﺪﻳﻪ ﺍﻹﺣﺴﺎﺱ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﲡﺎﻫﻪ‪ ,‬ﻛﻤﺎ ﺃﻥ ﺩﻭﺭ ﺍﻟﻔﺮﻳﻖ‬

‫‪١١٠‬‬
 ‫ﺍﻟﺒﻴﺪﺍﻏﻮﺟﻲ ﻳﻌﻄﻲ ﺩﺍﻓﻌﺎﹱ ﻗﻮﻳﺎﹱ ﻟﻠﻤﺮﺑﻲ ﻟﻠﻌﻤﻞ ﻣﻊ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ‪ ,‬ﻭﻳﺰﻳﺪ ﻣﻦ ﺗﻮﻗﻌﺎﺗﻪ ﺍﻹﻳﺠﺎﺑﻴﺔ‬
‫ﻧﺤﻮﻫﻢ‪.‬‬

‫‪ -٣‬ﻋﺮض وﺗﺤﻠﻴﻞ وﻣﻨﺎﻗﺸﺔ ﻧﺘﺎﺋﺞ اﻟﻔﺮﺿﻴﺔ اﻟﺠﺰﺋﻴﺔ اﻟﺜﺎﻧﻴﺔ‪ :‬واﻟﺘﻲ‬

‫ﻧﺼﻬﺎ‪:‬‬
‫ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﲔ ﺍﳌﺸﺮﻓﲔ ﻭﺍﳌﺸﺮﻓﺎﺕ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‬
‫)ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ(‪ .‬ﻭﺑﻌﺪ ﺍﳌﻌﺎﳉﺔ ﺍﻹﺣﺼﺎﺋﻴﺔ ﻭﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ )ﺕ( ﲢﺼﻠﻨﺎ ﻋﻠﻰ ﻗﻴﻤﺔ )ﺕ(‬
‫ﺍﶈﺴﻮﺑﺔ ﻭﺍﻟﺘﻲ ﺑﻠﻐﺖ ﻗﻴﻤﺘﻬﺎ )‪ (0,60‬ﺃﻗﻞ ﻣﻦ )ﺕ( ﺍﳌﺠﺪﻭﻟﺔ ﺍﻟﺘﻲ ﺑﻠﻐﺖ ﻗﻴﻤﺘﻬﺎ ﻋﻨﺪ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﺪﻻﻟﺔ )‪ (3,25) (0,01‬ﻭﻋﻠﻴﻪ ﺗﻌﺒﺮ ﻋﻦ ﻋﺪﻡ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﲔ ﺍﳌﺸﺮﻓﲔ‬
‫ﻭﺍﳌﺸﺮﻓﺎﺕ ﻭﳝﻜﻦ ﺗﻔﺴﻴﺮ ﺫﻟﻚ ﺑﻮﺟﻮﺩ ﺩﻭﺭ ﻣﻬﻨﻲ ﻣﺸﺘﺮﻙ ﻟﻜﻠﻴﻬﻤﺎ ﻭﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﺍﳊﻘﻮﻕ‬
‫ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﻧﻈﻢ ﺍﻟﺘﺴﻴﻴﺮ ﻭﺍﻟﻘﻮﺍﻧﲔ‪ ,‬ﻓﻼ ﻭﺟﻮﺩ ﻟﻘﻮﺍﻧﲔ ﺗﻔﺮﻕ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳉﻨﺲ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﺃﻛﺪﺗﻪ ﺩﺭﺍﺳﺔ )ﻡ‪.‬ﺃ‪ ,‬ﺑﺎﻧﻲ‪ ,‬ﻭﻝ‪ -‬ﻑ ﺟﻮﻧﺴﻮﻥ( ﻋﻠﻰ ﺃﻥ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﶈﺪﺩﺓ ﻟﻨﻈﺮﺓ ﺍﳌﺪﺭﺱ ﻟﻠﻄﻼﺏ‬
‫ﻫﻲ ﺇﺩﺭﺍﻛﻪ ﻟﺪﻭﺭﻩ ﺍﳌﻬﻨﻲ ﻭﺗﺸﺎﺑﻪ ﺇﺩﺭﺍﻙ ﺍﳌﺪﺭﺳﲔ‪ ,‬ﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﻟﻬﻢ ﻧﻔﺲ ﺍﻹﺩﺭﺍﻙ ﻟﺪﻭﺭﻫﻢ ﺍﳌﻬﻨﻲ‬
‫ﻭﺍﻟﺬﻱ ﻳﺘﺤﺪﺩ ﻣﻦ ﺧﻼﻝ ﻗﺎﻧﻮﻥ ﻣﻨﻈﻢ ﻻ ﻳﻔﺮﻕ ﻓﻲ ﺍﻟﻘﻮﺍﻧﲔ ﺑﲔ ﺍﳌﺮﺑﲔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳉﻨﺲ‪,‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺣﻴﺚ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺇﺩﺭﺍﻙ ﺍﳌﺮﺑﻲ ﺃﻭ ﺍﳌﺮﺑﻴﺔ ﻟﺪﻭﺭﻫﻢ‬
‫ﺍﳌﻬﻨﻲ ﺃﻱ ﻓﻬﻢ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ ﻭﺣﺎﺟﺎﺗﻬﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻭﻣﻌﺮﻓﺔ ﺃﺳﺎﻟﻴﺐ ﻭﻃﺮﻕ ﺗﻌﻠﻴﻤﻬﻢ‬
‫ﻭﺗﺪﺭﻳﺒﻬﻢ ﻋﻠﻰ ﺍﳌﻬﺎﺭﺍﺕ )ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ ,‬ﺍﻟﻨﻈﺎﻓﺔ ﺍﻟﺸﺨﺼﻴﺔ ‪...‬ﺇﻟﺦ(‪ ,‬ﻭﻣﻬﺎﺭﺍﺕ ﺃﺧﺮﻯ‬
‫ﲡﻌﻠﻬﻢ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻭﺍﻻﻧﺪﻣﺎﺝ ﻣﻊ ﻭﺳﻄﻬﻢ ﺍﻟﻌﺎﺋﻠﻲ ﺑﺨﺎﺻﺔ ﻭﺍﳌﺠﺘﻤﻊ ﻋﺎﻣﺔ‪ ,‬ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﻟﻠﻤﺮﺑﻲ ﺃﻭ ﺍﳌﺮﺑﻴﺔ ﺗﺼﻮﺭ ﺇﻳﺠﺎﺑﻲ ﻟﺪﻭﺭﻩ ﺍﳌﻬﻨﻲ ﺃﻭ ﺩﻭﺭﻫﺎ ﺍﳌﻬﻨﻲ‪ ,‬ﻓﻬﺬﺍ ﻳﺸﺠﻊ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺗﻬﻢ‬
‫ﻟﻠﻤﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ ﻭﺗﻨﻤﻴﺔ ﻗﺪﺭﺍﺗﻬﻢ ﻷﻗﺼﺎﻫﺎ ﳑﺎ ﻳﺠﻌﻠﻬﻢ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﺩﺍﺧﻞ ﻏﺮﻓﺔ ﺍﻟﺼﻒ‬
‫ﻭﺍﻟﻌﻜﺲ ﺻﺤﻴﺢ‪ ,‬ﻭﺑﺤﻜﻢ ﺃﻥ ﻛﻞ ﻣﻦ ﺍﳌﺮﺑﻲ ﻭﺍﳌﺮﺑﻴﺔ ﻳﻨﺘﻤﻴﺎﻥ ﺇﻟﻰ ﻧﻔﺲ ﺍﳌﺠﺘﻤﻊ ﻫﺬﺍ ﺍﻷﺧﻴﺮ ﺍﻟﺬﻱ‬
‫ﻳﻨﻈﺮ ﺇﻟﻰ ﻓﺌﺔ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ ﻧﻈﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫‪ -٤‬ﻋﺮض وﺗﺤﻠﻴﻞ وﻣﻨﺎﻗﺸﺔ ﻧﺘﺎﺋﺞ اﻟﻔﺮﺿﻴﺔ اﻟﺠﺰﺋﻴﺔ اﻟﺜﺎﻟﺜﺔ‪ :‬واﻟﺘﻲ‬

‫ﺗﻨﺺ ﻋﻠﻰ‪:‬‬
‫ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﲔ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ‬
‫ﺍﻟﺬﻫﻨﻴﺔ( ﺍﻷﻗﻞ ﺧﺒﺮﺓ ﻭﺍﻷﻛﺜﺮ ﺧﺒﺮﺓ‪ .‬ﻭﻟﻠﺘﺤﻘﻖ ﻣﻦ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻔﺮﺽ ﻃﺒﻘﻨﺎ ﺍﺧﺘﺒﺎﺭ )ﺕ( ﻟﻌﻴﻨﺘﲔ‬
‫ﻣﺴﺘﻘﻠﺘﲔ ﻭﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ )ﺕ( ﺍﶈﺴﻮﺑﺔ ﺍﻟﺘﻲ ﺑﻠﻐﺖ ﻗﻴﻤﺘﻬﺎ )‪ (0,32‬ﺃﻗﻞ ﻣﻦ )ﺕ( ﺍﳌﺠﺪﻭﻟﺔ ﺍﻟﺘﻲ‬
‫ﺑﻠﻐﺖ ﻗﻴﻤﺘﻬﺎ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (3٫25) (0,01‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺗﻌﺒﺮ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ‬

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‫ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﺑﲔ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺸﺮﻓﲔ ﺍﻷﻗﻞ ﺧﺒﺮﺓ ﻭﺍﻷﻛﺜﺮ ﺧﺒﺮﺓ ﳑﺎ ﻳﺆﻛﺪ ﺳﻴﺎﺩﺓ ﺻﻮﺭﺓ ﺛﺎﺑﺘﺔ‬
‫ﺑﲔ ﺍﳌﺮﺑﲔ ﺣﻮﻝ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎﹱ‪ ,‬ﻭﳝﻜﻦ ﺇﺭﺟﺎﻉ ﺫﻟﻚ ﺇﻟﻰ ﻃﺒﻴﻌﺔ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﺬﻱ ﻳﺘﻠﻘﺎﻩ ﺍﳌﺮﺑﻮﻥ‪,‬‬
‫ﺣﻴﺚ ﺇﻥ ﻣﻌﻈﻢ ﺍﳌﺮﺑﲔ ﺗﻠﻘﻮﺍ ﻧﻔﺲ ﺍﻟﺘﻜﻮﻳﻦ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ,‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﳝﻜﻦ ﺇﺭﺟﺎﻉ ﺫﻟﻚ‬
‫ﺇﻟﻰ ﺍﻧﺘﻘﺎﻝ ﻧﻈﺮﺓ ﺍﳌﺮﺑﲔ ﺫﻭﻱ ﺍﻷﻗﺪﻣﻴﺔ ﺑﻄﺮﻳﻘﺔ ﻏﻴﺮ ﻣﺒﺎﺷﺮﺓ ﺇﻟﻰ ﺍﳌﺮﺑﲔ ﺍﳉﺪﺩ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﻴﻮﻣﻲ ﳑﺎ ﻳﺠﻌﻞ ﻟﺪﻳﻬﻢ ﺗﺼﻮﺭﺍﺕ ﻣﺴﺒﻘﺔ ﺣﻮﻝ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺛﺒﺘﺘﻪ ﺍﻟﺒﺤﻮﺙ‬
‫ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺴﺒﻘﺔ ﺍﳌﺼﻄﻨﻌﺔ ﻣﻦ ﻃﺮﻑ ﺍﳌﺪﺭﺱ ﺗﺆﺛﺮ ﺑﺸﻜﻞ ﺃﺳﺎﺳﻲ ﻓﻲ ﺳﻠﻮﻙ ﺍﳌﺘﻌﻠﻤﲔ‬
‫)‪.(Nornert Sillamy, 2008, p53‬‬
‫اﺳﺘﻨﺘﺎج ﻋﺎم واﻗﺘﺮاﺣﺎت‬
‫ﻛﺎﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﺇﺟﺮﺍﺀ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻮ ﻣﻌﺮﻓﺔ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ‬
‫ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪ ,‬ﺣﻴﺚ ﺗﺆﺛﺮ ﺗﻮﻗﻌﺎﺕ ﺍﳌﺸﺮﻓﲔ ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﺇﻳﺠﺎﺑﻴﺔ ﺃﻭ ﺳﻠﺒﻴﺔ ﻋﻠﻰ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ ﻭﻫﺬﺍ ﺑﺪﻭﺭﻩ ﻳﺆﺛﺮ ﻋﻠﻰ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﻭﻟﻘﺪ ﺗﻮﺻﻠﺖ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﺇﻟﻰ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺘﺴﺎﺅﻝ ﺍﻟﻌﺎﻡ ﺍﳌﺘﻤﺜﻞ ﻓﻲ‪:‬‬
‫‪ -‬ﻻ ﺗﻮﺟﺪ ﻋﻼﻗﺔ ﺑﲔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﻭﺍﻹﺩﺍﺭﺓ‬
‫ﺍﻟﺼﻔﻴﺔ‪.‬‬
‫ﻭﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻟﻰ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﻟﻔﺮﻋﻴﺔ ﻟﻠﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -‬ﻃﺒﻴﻌﺔ ﺗﻮﻗﻌﺎﺕ ﻣﺸﺮﻓﻲ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ )ﺍﻹﻋﺎﻗﺔ ﺍﻟﺬﻫﻨﻴﺔ( ﺇﻳﺠﺎﺑﻴﺔ‪.‬‬
‫‪ -‬ﻻ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﲔ ﺍﳌﺸﺮﻓﲔ ﻭﺍﳌﺸﺮﻓﺎﺕ‪.‬‬
‫‪ -‬ﻻ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻓﻲ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺑﲔ ﺍﳌﺸﺮﻓﲔ ﺍﻷﻗﻞ ﺧﺒﺮﺓ ﻭﺍﻷﻛﺜﺮ ﺧﺒﺮﺓ‪.‬‬
‫ﻭﺗﺒﻘﻰ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﺤﺼﻞ ﻋﻠﻴﻬﺎ ﺻﺤﻴﺤﺔ ﻓﻲ ﺇﻃﺎﺭ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻷﺩﻭﺍﺕ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﰎ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﻣﻦ ﺧﻼﻝ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ‬
‫ﳝﻜﻦ ﺃﻥ ﻧﺪﺭﺝ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻻﻗﺘﺮﺍﺣﺎﺕ ﻭﻫﻲ‪:‬‬
‫‪ -‬ﺗﺪﺭﻳﺐ ﺍﳌﺸﺮﻓﲔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻌﺎﻕ ﺫﻫﻨﻴﺎ‪.‬‬
‫‪ -‬ﺗﻮﻓﻴﺮ ﺟﻤﻴﻊ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﺍﻟﺘﻲ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﳌﻌﺎﻕ ﺫﻫﻨﻴﺎ‪.‬‬
‫‪ -‬ﺗﻨﻮﻳﻊ ﺍﻷﻧﺸﻄﺔ ﻭﺇﺷﺮﺍﻙ ﺍﻷﺳﺮﺓ ﻓﻲ ﻋﻤﻠﻴﺔ ﺇﻋﺪﺍﺩ ﺍﻟﺒﺮﺍﻣﺞ‪.‬‬
‫‪ -‬ﺗﻮﻓﻴﺮ ﺑﻴﺌﺔ ﺻﻔﻴﺔ ﻣﻨﺎﺳﺒﺔ ﻟﺘﻌﻠﻴﻢ ﻫﺬﻩ ﺍﻟﻔﺌﺔ‪.‬‬
‫‪ -‬ﺇﺟﺮﺍﺀ ﺑﺤﻮﺙ ﻋﻦ ﻓﺌﺔ ﺍﳌﻌﺎﻗﲔ ﺫﻫﻨﻴﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺃﻛﺜﺮ ﺣﻮﻝ ﺃﻭﺿﺎﻋﻬﻢ ﻭﺍﺣﺘﻴﺎﺟﺎﺗﻬﻢ‬
‫ﻭﺫﻟﻚ ﻗﺼﺪ ﲢﺴﲔ ﻇﺮﻭﻑ ﺗﻌﻠﻴﻤﻬﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ‪.‬‬
‫‪١١٢‬‬
 ‫ﻗﺎﺋﻤﺔ اﻟﻤﺮاﺟﻊ‬
‫* اﻟﻜﺘﺐ‪:‬‬
‫‪ -1‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺎﺱ ﺍﻟﺰﻫﺮﻱ‪ ,2003 ,‬ﺗﺮﺑﻴﺔ ﺍﳌﻌﺎﻗﲔ ﻭﺍﳌﻮﻫﻮﺑﲔ ﻭﻧﻈﻢ ﺗﻌﻠﻴﻤﻬﻢ ﻓﻲ ﺇﻃﺎﺭ ﻓﻠﺴﻔﻲ‬
‫ﻭﺧﺒﺮﺍﺕ ﻋﺎﳌﻴﺔ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﻁ‪.1‬‬
‫‪ -2‬ﺃﺣﻼﻡ ﺭﺟﺐ ﻋﺒﺪﺍﻟﻐﻔﺎﺭ‪ ,2003 ,‬ﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﺬﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﺠﺮ‪,‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ ,‬ﻁ‪.1‬‬
‫‪ -3‬ﺃﺣﻤﺪ ﺇﺳﻤﺎﻋﻴﻞ ﺣﺠﻲ‪ ,2000 ,‬ﺍﻹﺩﺍﺭﺓ ﺍﳌﺪﺭﺳﻴﺔ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -4‬ﺃﺣﻤﺪ ﻣﺤﻤﺪ ﺍﻟﻄﻴﺐ‪ ,1999 ,‬ﺍﻟﺘﻘﻮﱘ ﻭﺍﻟﻘﻴﺎﺱ ﺍﻟﺘﺮﺑﻮﻱ ﺍﳌﻜﺘﺐ ﺍﳉﺎﻣﻌﻲ ﺍﳊﺪﻳﺚ‪ ,‬ﻁ‪.1‬‬
‫‪ -5‬ﺃﺣﻤﺪ ﺣﺴﻦ ﺍﻟﻠﻘﺎﻧﻲ‪1993 ,‬ﻥ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻌﺎﻝ‪ ,‬ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪ ,‬ﻁ‪.2‬‬
‫‪ -6‬ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺧﻴﺮﻱ‪ ,1970 ,‬ﺍﻹﺣﺼﺎﺀ ﻭﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﻘﻨﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -7‬ﺗﺮﻛﻲ ﺭﺑﺎﺡ‪ ,1984 ,‬ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ,‬ﺍﳌﺆﺳﺴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻜﺘﺎﺏ‪,‬‬
‫ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪ -8‬ﺟﺎﺑﺮ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺟﺎﺑﺮ‪ ,2001 ,‬ﺧﺼﺎﺋﺺ ﺍﻟﺘﻼﻣﻴﺬ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﻭﺇﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ‬
‫ﺗﺪﺭﻳﺒﻬﻢ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪ ,‬ﻁ‪.1‬‬
‫‪ -9‬ﺟﺎﺑﺮ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺟﺎﺑﺮ‪ ,2000 ,‬ﻣﺪﺭﺱ ﺍﻟﻘﺮﻥ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺍﻟﻔﻌﺎﻝ‪ ,‬ﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻟﺘﻨﻤﻴﺔ‬
‫ﺍﳌﻬﻨﻴﺔ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪ ,‬ﻁ‪.1‬‬
‫‪ -10‬ﺣﻤﺎﺩﻱ ﺍﻟﻌﺒﻴﺪﻱ‪ ,1997 ,‬ﻣﻨﻬﺞ ﺇﻋﺪﺍﺩ ﺍﻟﺒﺤﻮﺙ ﺍﳉﺎﻣﻌﻴﺔ‪ ,‬ﻣﺆﺳﺴﺔ ﺍﳌﻌﺎﺭﻑ‪ ,‬ﻟﺒﻨﺎﻥ‪ ,‬ﻁ‪.1‬‬
‫‪ -11‬ﺣﺴﻦ ﻣﻨﺴﻲ‪ ,2000 ,‬ﺇﺩﺍﺭﺓ ﺍﻟﺼﻔﻮﻑ‪ ,‬ﺩﺍﺭ ﺍﻟﻜﻨﺪﻱ‪ ,‬ﺍﻷﺭﺩﻥ‪ ,‬ﻁ‪.2‬‬
‫‪ -12‬ﺍﳊﺎﺝ ﺧﻠﻴﻞ ﻣﺤﻤﺪ ﻭﺁﺧﺮﻭﻥ‪ ,1996 ,‬ﺇﺩﺍﺭﺓ ﺍﻟﺼﻔﻮﻑ‪ ,‬ﺩﺍﺭ ﺍﻟﻜﻨﺪﻱ‪ ,‬ﻋﻤﺎﻥ‪ ,‬ﻁ‪.1‬‬
‫‪ -13‬ﺧﻠﻴﻞ ﻣﻌﻮﺽ‪ ,‬ﻋﺎﻟﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺮﺑﻮﻱ ﺃﺳﺴﻪ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ‪ ,2003 ,‬ﻣﺮﻛﺰ ﺍﻻﺳﻜﻨﺪﺭﻳﺔ‪ ,‬ﺍﻷﺯﺍﺭﻳﻄﺔ‪.‬‬
‫‪ -14‬ﺭﻣﺰﻱ ﻓﺘﺤﻲ ﻫﺎﺭﻭﻥ‪ ,2003 ,‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ‪ ,‬ﺩﺍﺭ ﻭﺍﺋﻞ‪ ,‬ﻋﻤﺎﻥ‪.‬‬
‫‪ -15‬ﺳﻬﻴﻠﺔ ﺣﺴﻦ ﻛﺎﻇﻢ ﺍﻟﻘﻨﺪﻻﻭﻱ‪ ,2005 ,‬ﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪.‬‬
‫‪ -16‬ﺳﻌﺪ ﺟﻼﻝ‪ ,2001 ,‬ﺍﻟﻘﻴﺎﺱ ﺍﻟﻨﻔﺴﻲ‪ ,‬ﺍﳌﻘﺎﻳﻴﺲ ﻭﺍﻻﺧﺘﺒﺎﺭﺍﺕ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -17‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻣﺤﻤﻮﺩ ﻋﻼﻡ‪ ,2006 ,‬ﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﻭﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‪ ,‬ﻁ‪ ,1‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ‪ ,‬ﻋﻤﺎﻥ‪.‬‬

‫‪١١٣‬‬
 ‫‪ -18‬ﻃﺎﺭﻕ ﻋﺒﺪﺍﳌﺠﻴﺪ ﺍﻟﺒﺪﺭﻱ‪ ,2005 ,‬ﺇﺩﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺼﻔﻲ‪ ,‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ,‬ﻋﻤﺎﻥ‪ ,‬ﻁ‪.1‬‬
‫‪ -19‬ﻋﻤﺎﺭ ﺑﻮﺣﻮﺵ ﻭﺁﺧﺮﻭﻥ‪ ,1999 ,‬ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﻃﺮﻕ ﺇﻋﺪﺍﺩ ﺍﻟﺒﺤﻮﺙ‪ ,‬ﺩﻳﻮﺍﻥ‬
‫ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ‪ ,‬ﺍﳉﺰﺍﺋﺮ‪ ,‬ﻁ ‪.2‬‬
‫‪ -20‬ﻋﺒﺪﺍﳌﺠﻴﺪ ﻧﺸﻮﺍﺗﻲ‪ ,1998 ,‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ,‬ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ -21‬ﻋﻠﻲ ﻋﻮﻳﺲ ﺧﻴﺮ ﺍﻟﺪﻳﻦ‪ ,1997 ,‬ﺩﻟﻴﻞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -22‬ﻋﺒﺪﺍﻟﻌﺎﻟﻲ ﺍﳉﺴﻤﺎﻧﻲ‪ ,1994 ,‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ‪ ,‬ﻟﺒﻨﺎﻥ‪ ,‬ﻁ‪.1‬‬
‫‪ -23‬ﻋﺒﺪﺍﳊﻖ ﻣﻨﺼﻮﺭﻱ‪ ,2003 ,‬ﺻﻔﺎﺕ ﺍﳌﻌﻠﻢ ﺍﻹﻧﺘﺎﺟﻴﺔ‪ ,‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ‪ ,‬ﻭﻫﺮﺍﻥ‪.‬‬
‫‪ -24‬ﻋﻤﺮ ﻣﺤﻤﺪ ﺍﻟﺘﻮﻣﻲ ﺍﻟﺸﻴﺒﺎﻧﻲ‪ ,1985 ,‬ﺍﻟﻔﻜﺮ ﺍﻟﺘﺮﺑﻮﻱ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ ,‬ﺍﳌﻨﺸﺄﺓ‬
‫ﺍﻟﻌﺎﻣﺔ‪ ,‬ﻃﺮﺍﺑﻠﺲ‪ ,‬ﻁ‪.1‬‬
‫‪ -25‬ﻓﺆﺍﺩ ﺍﻟﺒﻬﻲ ﺍﻟﺴﻴﺪ‪ ,1998 ,‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻹﺣﻴﺎﺋﻲ ﻭﻗﻴﺎﺱ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪,‬‬
‫ﻣﺼﺮ‪ ,‬ﻁ‪.1‬‬
‫‪ -26‬ﻓﺎﺭﻭﻕ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻣﻮﺳﻰ‪ ,1981 ,‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -27‬ﻣﺎﺟﺪﺓ ﺍﳋﻄﺎﻳﺒﺔ‪ ,‬ﺃﺣﻤﺪ ﺍﻟﻄﻮﻳﺴﻲ‪ ,2004 ,‬ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﺼﻔﻲ‪ ,‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ,‬ﻋ ﹽﻤﺎﻥ‪ ,‬ﻁ‪.1‬‬
‫‪ -28‬ﻣﺮﱘ ﻣﺤﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺮﻗﺎﻭﻱ‪ ,2003 ,‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔﻴﺔ ﺍﳌﻤﻴﺰﺓ‪ ,‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﳌﺼﺮﻳﺔ‪,‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ ,‬ﻁ‪.1‬‬
‫‪ -29‬ﻣﺤﻤﺪ ﺟﻤﺎﻝ ﻳﺤﻴﺎﻭﻱ‪ ,2003 ,‬ﺩﺭﺍﺳﺔ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻨﻔﺲ‪ ,‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ‪ ,‬ﻭﻫﺮﺍﻥ‪.‬‬
‫‪ -30‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ,‬ﻫﺪﻯ ﻣﺤﻤﺪ ﺍﻟﻨﺎﺷﻒ‪ ,2000 ,‬ﺇﺩﺍﺭﺓ ﺍﻟﺼﻒ ﺍﳌﺪﺭﺳﻲ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫ﺍﻟﻌﺮﺑﻲ‪ ,‬ﻁ‪.3‬‬
‫‪ -31‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ,2000 ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﻋ ﹽﻤﺎﻥ‪.‬‬
‫‪ -32‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ,1999 ,‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺼﻔ ﹽﻴﺔ ﻭﺍﳌﺪﺭﺳﺔ ﺍﳌﻨﻔﺮﺩﺓ‪ ,‬ﺩﺍﺭ ﻣﺠﺪﻻﻭﻱ‪,‬‬
‫ﻋ ﹽﻤﺎﻥ‪ ,‬ﻁ‪.2‬‬
‫‪ -33‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺳﺎﺳﻲ‪ ,1998 ,‬ﺗﻜﻮﻳﻦ ﻣﻌﻠﻤﲔ ﻣﻬﻨﻴﲔ‪ ,‬ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺘﻘﻨﻴﺎﺕ‪ ,‬ﺍﳌﺮﻛﺰ ﺍﻟﻌﺮﺑﻲ‬
‫ﻟﻠﺘﻌﺮﻳﺐ ﻭﺍﻟﺘﺮﺟﻤﺔ‪ ,‬ﺩﻣﺸﻖ‪.‬‬
‫‪ -34‬ﻫﺎﻧﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﻄﻮﻳﻞ‪ ,2001 ,‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻣﻔﺎﻫﻴﻢ ﻭﺁﻓﺎﻕ‪ ,‬ﺩﺍﺭ ﻭﺍﺋﻞ‪ ,‬ﻋ ﹽﻤﺎﻥ‪,‬‬
‫ﻁ‪.2‬‬
‫‪ -35‬ﻳﻮﺳﻒ ﻗﻄﺎﻣﻲ‪ ,‬ﻧﺎﻳﻔﺔ ﻗﻄﺎﻣﻲ‪ ,2002 ,‬ﺇﺩﺍﺭﺓ ﺍﻟﺼﻔﻮﻑ‪ ,‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ,‬ﻋ ﹽﻤﺎﻥ‪ ,‬ﻁ‪.1‬‬

‫‪١١٤‬‬
 ‫‪ -36‬ﻳﻮﺳﻒ ﻗﻄﺎﻣﻲ‪ ,‬ﻧﺎﻳﻔﺔ ﻗﻄﺎﻣﻲ‪ ,2001 ,‬ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ,‬ﻋ ﹽﻤﺎﻥ‪.‬‬
‫‪ -37‬ﻳﻮﺳﻒ ﻗﻄﺎﻣﻲ‪ ,1989 ,‬ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ ﺍﻟﺼﻔﻲ‪ ,‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ,‬ﺍﻷﺭﺩﻥ‪.‬‬
‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﳉﺎﻣﻌﻴﺔ‪:‬‬
‫‪ -38‬ﺭﺑﻴﻌﺔ ﺟﻌﻔﻮﺭ‪ ,2005 ,‬ﺻﻮﺭﺓ ﺍﻟﻄﺎﻟﺐ ﺍﳉﺎﻣﻌﻲ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﻭﻣﺪﺭﺳﻴﻪ‪ ,‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﻴﺮ‬
‫ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ ﻓﻲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﺟﺎﻣﻌﺔ ﻭﺭﻗﻠﺔ‪.‬‬
‫‪ -39‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ,1994 ,‬ﻣﻘﺎﺭﻧﺔ ﲢﻠﻴﻠﻴﺔ ﻟﺼﻮﺭﺗﻲ ﺍﳌﻌﻠﻢ ﻭﺍﻟﺘﻠﻤﻴﺬ ﻭﺗﻔﺎﻋﻠﻬﻤﺎ‪ ,‬ﺭﺳﺎﻟﺔ‬
‫ﻣﺎﺟﺴﺘﻴﺮ ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ‪ ,‬ﺟﺎﻣﻌﺔ ﺍﻟﺴﺎﻧﻴﺔ‪ ,‬ﻭﻫﺮﺍﻥ‪.‬‬
‫ﺍﻟﺪﻭﺭﻳﺎﺕ‪:‬‬
‫‪ -40‬ﺑﺪﺭ ﻋﻤﺮ ﺍﻟﻌﻤﺮ‪ ,1986 ,‬ﺃﻫﻤﻴﺔ ﺍﻟﺪﺍﻓﻌﻴﺔ ﻟﻺﳒﺎﺯ ﻓﻲ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﺍﳌﺠﻠﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‪,‬‬
‫ﺍﳌﺠﻠﺪ ﺍﻟﺜﺎﻟﺚ‪ ,‬ﺍﻟﻌﺪﺩ ﺍﻟﺘﺎﺳﻊ‪ ,‬ﻳﻮﻧﻴﻮ‪ ,‬ﺍﻟﻜﻮﻳﺖ‪.‬‬
‫‪ -41‬ﺭﺳﺎﻟﺔ ﺍﳌﻌﻠﻢ‪ ,2000 ,‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ‪ ,‬ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ‪ ,‬ﻋ ﹽﻤﺎﻥ ‪ ,‬ﺍﻷﺭﺩﻥ‪.‬‬
‫‪ -42‬ﻋﺒﺪ ﺍﻪﻠﻟ ﻋﻮﻳﺪﺍﺕ )‪ ,(1418 - 1997‬ﻃﺒﻴﻌﺔ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﺼﻔﻲ ﺑﲔ ﺍﳌﻌﻠﻢ ﻭﺍﻟﻄﻠﺒﺔ ﺑﻌﻴﻨﻬﻢ ﳑﻦ‬
‫ﻳﺤﻤﻠﻮﻥ ﻧﺤﻮﻫﻢ ﺍﲡﺎﻫﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﺃﻭ ﺳﻠﺒﻴﺔ ﻭﻣﺪﻯ ﺇﺩﺭﺍﻙ ﺍﻟﻄﺎﻟﺐ ﻟﻬﺬﻩ ﺍﻻﲡﺎﻫﺎﺕ‪ ,‬ﻣﺠﻠﺔ‬
‫ﺩﺭﺍﺳﺎﺕ )‪ ,(Dirsat‬ﺍﳌﺠﻠﺪ ‪ ,23‬ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ‪.‬‬
‫‪ -43‬ﻣﺤﻨﺪ ﺃﺭﺯﻗﻲ ﺃﺑﺮﻛﺎﻥ‪ ,2006 ,‬ﺍﻻﲡﺎﻫﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻓﻲ ﺭﻋﺎﻳﺔ ﻭﺗﺜﻘﻴﻒ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ‬
‫ﺍﳋﺎﺻﺔ‪ ,‬ﻣﺠﻠﺔ ﺗﻨﻤﻴﺔ ﺍﳌﻮﺍﺭﺩ ﺍﻟﺒﺸﺮﻳﺔ‪ ,‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ‪ ,‬ﻋﲔ ﻣﻠﻴﻠﺔ‪ ,‬ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫ﺍﳌﻠﺘﻘﻴﺎﺕ‪:‬‬
‫‪ -44‬ﺑﻮﺿﻴﺎﻑ ﻧﺎﺩﻳﺔ‪ ,‬ﺭﺑﻴﻌﺔ ﻋﻼﻭﻧﺔ‪ ,‬ﻭﺍﻗﻊ ﺗﻜﻮﻳﻦ ﺍﳌﺮﺑﻲ ﺍﳌﺨﺘﺺ ﻭ ﻣﺪﻯ ﺍﺳﺘﺠﺎﺑﺘﻪ ﻟﻄﻠﺒﺎﺕ‬
‫ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﺬﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ) ﺍﳌﺮﺍﻛﺰ ﺍﳌﺨﺘﺼﺔ ﺑﻮﻻﻳﺔ ﻭﺭﻗﻠﺔ(‪ ,‬ﺍﳌﻠﺘﻘﻰ‬
‫ﺍﻟﺪﻭﻟﻲ ﺍﳋﺎﻣﺲ ﺣﻮﻝ ﻣﻌﻠﻢ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪,‬‬
‫ﺳﻄﻴﻒ‪ ,‬ﺍﳉﺰﺍﺋﺮ‪ ,‬ﺃﺑﺮﻳﻞ‪.2007 ,‬‬
‫‪ -45‬ﻋﺼﺎﻡ ﺗﻮﻓﻴﻖ ﻗﻤﺮ‪ ,‬ﺩﻭﺭ ﻣﺸﺮﻓﻲ ﺍﻷﻧﺸﻄﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻛﺘﺸﺎﻑ ﻭﺭﻋﺎﻳﺔ ﺍﻟﺘﻼﻣﻴﺬ‬
‫ﺍﳌﻮﻫﻮﺑﲔ ﺍﺟﺘﻤﺎﻋﻴﺎﹱ‪ ,‬ﺍﳌﺪﺭﺳﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻤﺑﺼﺮ‪ ,‬ﺍﳌﻠﺘﻘﻰ ﺍﻟﺪﻭﻟﻲ ﺍﳋﺎﻣﺲ ﺣﻮﻝ ﻣﻌﻠﻢ ﺫﻭﻱ‬
‫ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ,‬ﺳﻄﻴﻒ‪ ,‬ﺍﳉﺰﺍﺋﺮ‪ ,‬ﺃﺑﺮﻳﻞ‪.2007 ,‬‬
‫* اﻟﻘﻮاﻣﻴﺲ‪:‬‬
‫‪ -46‬ﻋﺒﺪﺍﳊﻔﻴﻆ ﺑﻴﻀﻮﻥ‪ ,‬ﻣﻌﺠﻢ ﺍﻟﻄﻼﺏ‪ ,‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﺑﻴﺮﻭﺕ‪ ,‬ﻟﺒﻨﺎﻥ‪.‬‬

‫‪١١٥‬‬
 :‫ﺟﻨﺒﻴﺔ‬¤‫* اﻟﻤﺮاﺟﻊ ا‬
47- OXFORD, Advanced Learner’s Dicionary.

48-Allen-J-Hart, 1995, journal of personality and social psychology-vol 68-no.1.

49- M-Postic, 1998, la relation éducative, paris: press universiaire de France.

50- Norbert Sillamy, 2008, 1’enfant surdoué et son entourage "Ru vue 1'enfant surdoué
dans le monde arabe, No.6

* * * *

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 ‫اﻻﺗﺠﺎﻫﺎت اﻟﻌﺎﻟﻤﻴﺔ اﻟﻤﻌﺎﺻﺮة‬
‫واﻻﻧﻈﻤﺔ اﻟﺤﺪﻳﺜﺔ‬
‫ﻓﻲ إﻋﺪاد اﻟﻄﺎﻟﺐ ‪ -‬اﻟﻤﻌﻠﻢ‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ‪ -‬ﺍﻟﻘﺒﺔ ‪ -‬ﺍﳉﺰﺍﺋﺮ‬
‫ﺗﻤﻬﻴﺪ‪:‬‬
‫ﻟﻘﺪ ﺃﻭﻟﺖ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﺍﳌﻌﻠﻢ ﺃﻫﻤﻴﺔ ﺧﺎﺻﺔ‪ ,‬ﻭﺳﻌﺖ ﺇﻟﻰ ﺇﻋﺪﺍﺩﻩ ﻭﺗﻜﻮﻳﻨﻪ ﻭﺗﺪﺭﻳﺒﻪ ﻭﺗﺄﻫﻴﻠﻪ‪,‬‬
‫ﻭﺭﻓﻊ ﻣﺴﺘﻮﺍﻩ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﳌﻬﻨﻲ; ﻭﻓﻖ ﻣﻌﺎﻳﻴﺮ ﻭﻣﺤﻜﺎﺕ ﻋﻠﻤﻴﺔ ﺩﻗﻴﻘﺔ‪ ,‬ﻭﺭﻓﻴﻌﺔ ﺍﳌﺴﺘﻮﻯ;‬
‫ﻭﻫﺬﺍ ﻧﻈﺮﺍﹱ ﳌﺎ ﳝﺜﻠﻪ ﻣﻦ ﺩﻭﺭ ﻣﻬﻢ ﻭﺃﺳﺎﺳﻲ ﻓﻲ ﺭﺳﻢ ﺧﺼﺎﺋﺺ ﻭﻣﻮﺍﺻﻔﺎﺕ ﻣﺪﺭﺳﺔ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﻟﺬﺍ ﺭﻛﺰﺕ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺟﻬﻮﺩﻫﺎ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺗﻜﺎﻣﻞ ﻭﺗﻮﺍﺯﻥ ﺍﳉﻮﺍﻧﺐ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻟﺘﺨﺼﺼﻴﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﻲ ﻣﻨﺎﻫﺠﻬﺎ ﻹﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﺍﳌﻌﻠﻢ‪ ,‬ﻣﻊ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺑﺸﻘﻴﻬﺎ ﺍﻟﻨﻈﺮﻱ ﺍﳌﺘﻤﺜﻞ ﻓﻲ‬
‫ﻋﻠﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻃﺮﺍﺋﻖ ﺍﻟﺘﺪﺭﻳﺲ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﻟﺴﻴﻜﻮﻟﻮﺟﻴﺔ‪ ,‬ﻭﺍﻟﻌﻤﻠﻲ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺎﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ )ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻴﺪﺍﻧﻲ(‪ ,‬ﺣﻴﺚ ﻳﺘﺪﺭﺏ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﻭﺍﻛﺘﺴﺎﺏ‬
‫ﺧﺒﺮﺍﺕ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻌﻠﻲ ﺩﺍﺧﻞ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﻭﺑﺬﻟﻚ ﺗﹹﺘﹷﺎ ﹹﺡ‬
‫ﻟﻪ ﻛﺎﻓﺔ ﺍﻟﻔﺮﺹ ﻟﺘﻄﺒﻴﻖ ﻣﺎ ﺍﺳﺘﻮﻋﺒﻪ ﻣﻦ ﻣﻌﺎﺭﻑ ﻧﻈﺮﻳﺔ ﺗﻄﺒﻴﻘﺎ ﺗﺘﺠﻠﻰ ﻓﻴﻪ ﻛﻔﺎﺀﺍﺗﻪ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‬
‫ﻭﻣﻬﺎﺭﺍﺗﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ -‬ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻌﻘﻮﺩ ﺍﻷﺧﻴﺮﺓ ﺃﺻﺒﺢ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻬﻨﺔ ﻟﻬﺎ ﺃﺳﺴﻬﺎ ﻭﻗﻮﺍﻋﺪﻫﺎ‪ ,‬ﻭﺃﺻﻮﻟﻬﺎ ﻭﻣﻨﺎﻫﺠﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ‪,‬‬
‫ﻛﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺗﻄﻮﺭﺍﺕ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺑﻨﻈﻢ ﻭﻣﺠﺎﻻﺕ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻭﻣﺠﺎﻻﺕ‬
‫ﺇﻧﺘﺎﺝ ﺃﺩﻭﺍﺕ ﻭﺃﺳﺎﻟﻴﺐ ﺗﻘﻮﱘ ﺍﻷﺩﺍﺀ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﺇﻧﺘﺎﺝ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﺘﻌﻠﻴﻢ‪,‬‬
‫ﻭﻳﻌﺪ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻓﻲ ﺿﻮﺀ ﻫﺬﻩ ﺍﻷﺳﺲ ﻭﺍﻟﻘﻮﺍﻋﺪ‪ ,‬ﻭﺑﻨﺎ ﹱﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺘﻐﻴﺮﺍﺕ‬
‫ﺍﳉﺪﻳﺪﺓ ﻓﻲ ﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﻷﺩﻭﺍﺭ ﺍﳌﺴﺘﺤﺪﺛﺔ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ; ﺣﺠﺮ ﺍﻷﺳﺎﺱ ﳌﺸﺮﻭﻉ ﺗﺨﺮﻳﺞ ﺟﻴﻞ ﻣﻦ‬
‫ﺍﳌﻌﻠﻤﲔ ﻳﺘﻤﺘﻊ ﺑﻜﻔﺎﺀﺍﺕ ﺗﺪﺭﻳﺴﻴﺔ ﻋﺎﻟﻴﺔ‪ ,‬ﻭﻣﻬﺎﺭﺍﺕ ﺗﺮﺑﻮﻳﺔ ﻣﺘﻨﻮﻋﺔ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻏﻴﺮ ﺍﻟﺘﺮﺑﻮﻳﲔ ﻣ ﹿﻦ ﻳﺬﻫﺐ ﻓﻲ ﺭﺅﻳﺘﻪ ﻟﻨﻈﺎﻡ ﺍﺧﺘﻴﺎﺭ ﻭﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﻭﺗﺄﻫﻴﻞ ﺍﳌﻌﻠﻢ‪,‬‬
‫ﺑﺄﻥ ﺍﳌﻌﻠ ﹷﻢ ﻳﻮﻟﺪ ﻭﻻ ﻳﻌ ﳳﺪ‪ ,‬ﻓﻲ ﺗﺼﻮﺭ ﻣﻨﻬﻢ ﺑﺄﻧﻪ ﳝﻠﻚ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﺘﻲ‬
‫ﺇﻟﻰ ﺣﺪ ﺍﻟﻘﻮﻝ ﹽ‬
‫ﺗﺆﻫﻠﻪ ﻟﻠﻘﻴﺎﻡ ﺑﺄﺩﻭﺍﺭ ﺍﻟﺘﺪﺭﻳﺲ ﺩﻭﻥ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﻟﻰ ﻭﺿﻊ ﺑﺮﺍﻣﺞ ﻭﻣﻨﺎﻫﺞ ﻭﺧﻄﻂ ﻹﻋﺪﺍﺩﻩ‬
‫ﻭﺗﻜﻮﻳﻨﻪ‪ ,‬ﻭﻣﻦ ﺛﻢ ﻓﺈﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻹﺑﺪﺍﻉ ﺍﳌﻬﻨﻲ ﻟﺪﻯ ﺍﳌﻌﻠﻢ ﻫﻮ ﻓﻲ ﺍﳊﻘﻴﻘﺔ ﺗﻜﻮﻳﻦ ﻓﻄﺮﻱ ﺃﻛﺜﺮ‬
‫ﻣﻨﻪ ﺻﻨﺎﻋﺔ ﺃﻭﻟﻴﺔ‪ ,‬ﺗﺘﻮﻻﻫﺎ ﻣﺆﺳﺴﺎﺕ ﺗﺮﺑﻮﻳﺔ ﻣﺘﺨﺼﺼﺔ‪ ,‬ﻭﻫﺬﻩ ﺭﺅﻳﺔ ﻳﺠﺎﻧﺒﻬﺎ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺼﻮﺍﺏ‪,‬‬
‫ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻬﻨﺔ ﺃﺷﺪ ﺗﻌﻘﻴﺪﺍﹱ‪ ,‬ﻭﺃﻛﺜﺮ ﺻﻌﻮﺑﺔ ﻣﻦ ﻣﻬﻨﺔ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻻﺳﻴﻤﺎ ﻓﻲ ﻇﻞ ﻣﺎ ﻳﺸﻬﺪﻩ‬

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‫ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﲢﺪﻳﺎﺕ ﻓﻲ ﺗﻘﻨﻴﺎﺕ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻻﺗﺼﺎﻝ‪ ,‬ﻭﻣﺎ ﺗﺘﻄﻠﺒﻬﺎ ﻣﻦ ﻣﻬﺎﺭﺍﺕ ﺣﺪﻳﺜﺔ ﻓﻲ ﺃﺳﺎﻟﻴﺐ‬
‫ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﺇﻋﺪﺍﺩ ﻭﺑﻨﺎﺀ ﺍﳌﻨﺎﻫﺞ‪ ,‬ﻭﺗﻨﻈﻴﻢ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﳊﻘﺎﺋﻖ‪.‬‬
‫ﺇﻥ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺃﻭ ﺩﺭﺟﺔ ﻋﻠﻤﻴﺔ‪ ,‬ﻓﻲ ﺃﺣﺪ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ‪ -‬ﻓﻴﺰﻳﺎﺀ‬
‫‪ -‬ﻛﻴﻤﻴﺎﺀ ‪ -‬ﺭﻳﺎﺿﻴﺎﺕ ‪ -‬ﺑﻴﻮﻟﻮﺟﻴﺎ‪ ...‬ﺇﻟﺦ(‪ ,‬ﻻ ﻳﻌﻨﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻗﺪ ﺃﺻﺒﺢ‬
‫ﻣﺆﻫﻼ ﻭﻇﻴﻔﻴﺎﹱ ﻟﻠﻘﻴﺎﻡ ﻤﺑﻬﺎﻣﻪ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺃﺩﻭﺍﺭﻩ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﺑﻞ ﺇﻥ ﺍﻷﻣﺮ ﻳﺘﻄﻠﺐ ﻣﻦ ﺍﳌﺆﺳﺴﺎﺕ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﺇﻋﺪﺍﺩﻩ ﻭﺗﻜﻮﻳﻨﻪ ﻭﻓﻖ ﺑﺮﺍﻣﺞ ﺗﺮﺑﻮﻳﺔ ﺗﻮﻓﺮ ﻟﻪ ﻓﺮﺹ ﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻟﺘﺪﺭﻳﺲ‬
‫ﺍﻟﻔﻌﺎﻝ‪ ,‬ﻭﺃﺳﺎﻟﻴﺒﻪ ﻭﳕﺎﺫﺟﻪ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﻮﺭﺵ ﻭﺍﳊﻠﻘﺎﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﲢﺖ ﺇﺷﺮﺍﻑ ﺫﻭﻱ‬
‫ﺍﳋﺒﺮﺓ ﻣﻦ ﺍﳌﻌﻠﻤﲔ ﺍﻟﻘﺪﺍﻣﻰ ﺣﺘﻰ ﻳﻜﺘﺴﺐ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫‪ -‬ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻲ ﺗﺮﺗﻘﻲ ﻤﺑﺴﺘﻮﻯ ﺃﺩﺍﺋﻪ ﺍﻟﻮﻇﻴﻔﻲ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻓﻲ ﺿﻮﺀ ﺃﺳﺲ ﻭﻗﻮﺍﻋﺪ‬
‫ﻋﻠﻤﻴﺔ ﻣﺤﺪﺩﺓ‪ ,‬ﻭﻫﺬﺍ ﺣﺘﻰ ﻻ ﺗﺘﺤﻮﻝ ﻫﺬﻩ ﺍﳌﻬﻨﺔ ﺇﻟﻰ ﻣﺠﺮﺩ ﺍﺟﺘﻬﺎﺩﺍﺕ ﻋﻔﻮﻳﺔ‪ ,‬ﻭﳑﺎﺭﺳﺎﺕ ﺗﻘﻠﻴﺪﻳﺔ‬
‫ﺍﻷﺩﺍﺀ ﺍﻟﻮﻇﻴﻔﻲ ﻟﻠﻤﻌﻠﻢ‪:‬‬
‫ﻭﻣﻦ ﳝﻌﻦ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳌﺘﻘﺪﻣﺔ ﻓﻲ ﻣﺠﺎﻝ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﻳﺠﺪ ﺃﻧﻬﺎ ﺗﻌﻜﺲ ﺇﻟﻰ‬
‫ﺣﺪ ﻛﺒﻴﺮ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳊﺪﻳﺜﺔ ﺍﻟﺘﻲ ﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﺭﺟﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪,‬‬
‫ﻭﺍﻟﺘﻲ ﻳﻔﺮﺿﻬﺎ ﺍﻟﺘﻐﻴﻴﺮ ﻓﻲ ﺷﺘﻰ ﺍﳌﺠﺎﻻﺕ‪ ,‬ﻭﻣﺎ ﻳﺴﺘﺘﺒﻊ ﺫﻟﻚ ﻣﻦ ﻣﺴﺘﺠﺪﺍﺕ ﺗﻌﺰﺯﻫﺎ ﻭﺗﻔﺮﺿﻬﺎ‬
‫ﺛﻮﺭﺓ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺃﻭ ﺍﻟﺘﻔﺠﺮ ﺍﳌﻌﺮﻓﻲ‪ .‬ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻲ ﺑﻨﻴﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ,‬ﻭﻣﺴﺘﺤﺪﺛﺎﺕ ﺍﻟﺜﻮﺭﺓ‬
‫ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ,‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﺠﺪﻳﺪ ﺃﺻﺒﺢ ﳝﺲ ﺟﻮﺍﻧﺐ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻹﻋﺪﺍﺩ‬
‫ﻣﺜﻞ ﺗﻐﻴﻴﺮ ﻣﺤﺘﻮﻯ ﺍﻟﺒﺮﺍﻣﺞ ﺍﳋﺎﺻﺔ ﺑﺎﻹﻋﺪﺍﺩ ﻣﻦ ﺣﻴﺚ ﺃﺛﺮﺍﺅﻫﺎ ﺑﺎﳌﻀﺎﻣﲔ ﺍﳊﺪﻳﺜﺔ ﺍﻟﺘﻲ ﻳﺘﻢ‬
‫ﺗﻄﻮﻳﺮﻫﺎ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ,‬ﻭﻳﺴﺘﺘﺒﻊ ﺫﻟﻚ ﺑﺘﻜﻴﻴﻒ ﻫﺬﺍ ﺍﻟﺘﻐﻴﻴﺮ ﻭﺇﻋﺎﺩﺓ‬
‫ﺗﻮﺯﻳﻊ ﻣﺤﺘﻮﺍﻩ ﻋﻠﻰ ﺟﻮﺍﻧﺐ ﻋﻤﻠﻴﺔ ﺍﻹﻋﺪﺍﺩ ﻟﻠﻄﺎﻟﺐ‪ -‬ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﻣﻬﺎﺭﺍﺕ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ‬
‫ﻭﺗﻮﻇﻴﻔﻬﺎ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ‪.‬‬
‫ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺳﻮﻑ ﻳﺴﺘﻌﺮﺽ ﺍﻟﻜﺎﺗﺐ ﺃﺑﺮﺯ ﻭﺃﻫﻢ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻲ ﻛﻴﻔﻴﺔ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ‪,‬‬
‫ﻭﺫﻟﻚ ﻗﺼﺪ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻧﻈﻤﻬﺎ ﻭﻣﻨﺎﻫﺠﻬﺎ‪ ,‬ﻭﳑﻴﺰﺍﺗﻬﺎ ﻭﻣﺘﻄﻠﺒﺎﺗﻬﺎ ﻟﻠﻤﻘﺎﺭﻧﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﺎ ﻫﻮ‬
‫ﻣﻌﻤﻮﻝ ﺑﻪ ﻓﻲ ﻣﺪﺍﺭﺳﻨﺎ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ )ﺃﻱ ﻛﻠﻴﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺑﻘﻴﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ( ﺑﻬﺪﻑ‬
‫ﻣﺘﺎﺑﻌﺔ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳉﺎﺭﻳﺔ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪ ,‬ﻓﻴﺘﻢ ﺣﻴﻨﺌﺬ ﺍﻗﺘﺒﺎﺳﻬﺎ‪ ,‬ﻭﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ‬
‫ﻭﺗﺪﺭﻳﺐ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻓﻲ ﺿﻮﺋﻬﺎ; ﺣﺘﻲ ﳝﻜﻦ ﺑﺬﻟﻚ ﺗﺨﺮﻳﺞ ﻣﻌﻠﻢ ﺑﻜﻔﺎﺀﺓ ﻋﺎﻟﻴﺔ ﲤﻜﻨﻪ ﻣﻦ‬
‫ﳑﺎﺭﺳﺔ ﺍﳌﻬﻨﺔ ﺑﻨﺠﺎﺡ‪ ,‬ﻭﻤﺑﺎ ﻳﺘﻼﺀﻡ ﻣﻊ ﺍﻟﺘﻐﻴﻴﺮ ﺍﳌﺴﺘﻤﺮ ﺍﻟﺬﻱ ﻳﻄﺮﺃ ﻋﻠﻰ ﺍﳌﻨﺎﻫﺞ ﻭﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻢ‪,‬‬
‫ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ‪.‬‬

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 ‫أ( ‪ .‬أﻧﻮاع اﻻﺗﺠﺎﻫﺎت ﻋﺪاد اﻟﻄﺎﻟﺐ ‪ -‬اﻟﻤﻌﻠﻢ‪:‬‬
‫أ‪ - 1 -‬اﻻﺗﺠﺎه ا‪¤‬ﻛﺎدﻳﻤﻲ‪Convenntional Préparation :‬‬
‫ﺇﻥ ﻓﻠﺴﻔﺔ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﻓﻲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺗﺘﻤﺎﺷﻰ ﻣﻊ ﺍﻟﻨﻤﻂ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﶈﺎﻓﻆ ﻓﻲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﻴﺔ; ﻓﻬﻮ ﻳﺆﻛﺪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﺆﺩﺍﻫﺎ ﺃﻥ ﺍﳌﻬﺎﻡ ﻭﻭﻇﺎﺋﻒ ﺍﻟﺘﺪﺭﻳﺲ ﻓﻲ ﺍﻷﺳﺎﺱ ﻫﻲ‬
‫ﻧﻘﻞ ﺍﳌﻌﺎﺭﻑ‪ ,‬ﻭﺗﻄﻮﻳﺮ ﺍﻟﻔﻬﻢ ﻟﺪﻯ ﺍﳌﺘﻌﻠﻤﲔ‪ ,‬ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﺘﻮﺟﻪ ﺍﻷﻛﺎﺩﳝﻲ ﻳﺮﺗﺒﻂ ﺗﺎﺭﻳﺨﻴﺎ ﻣﻊ ﺗﻌﻠﻴﻢ‬
‫ﺍﻟﻠﻐﺎﺕ ﻭﺍﻵﺩﺍﺏ‪ ,‬ﻓﺈﻧﻪ ﻳﺮﻛﺰ ﻋﻠﻰ ﺧﺼﺎﺋﺺ ﺍﳌﻌﻠﻢ ﻛﻤﺜﻘﻒ ﻃﻼﺋﻌﻲ‪ ,‬ﻭﻋﺎﻟﻢ ﻭﺍﺧﺘﺼﺎﺻﻲ ﻓﻲ ﺍﳌﺎﺩﺓ‬
‫ﺍﻟﺪﺭﺍﺳﻴﺔ ﺍﻷﻛﺎﺩﳝﻴﺔ; ﻭﻣﻦ ﺛﹹ ﳲﻢ ﺭﺍﺡ ﺃﻧﺼﺎﺭ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻳﺆﻛﺪﻭﻥ ﺩﻭﻣﺎ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻹﻋﺪﺍﺩ ﺍﻟﻨﻈﺮﻱ‬
‫ﻟﻠﻤﻌﻠﻢ‪ ,‬ﻣﻊ ﺇﻏﻔﺎﻝ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻬﺎﺭﻳﺔ ﻟﺪﻳﻪ‪ ,‬ﻟﻜﻦ ﻣﻊ ﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺹ ﺃﻣﺎﻣﻪ ﳌﻤﺎﺭﺳﺔ ﺃﳕﺎﻁ ﺍﻟﺘﺪﺭﻳﺲ‬
‫ﻭﻣﻬﺎﺭﺍﺗﻪ ﻓﻲ ﺍﳌﻴﺪﺍﻥ ﺍﻟﻌﻤﻠﻲ‪ ,‬ﻭﺻﻮﻻ ﺇﻟﻰ ﺗﻄﻮﻳﺮ ﺍﻷﺩﺍﺀ ﺍﳌﻬﻨﻲ ﺍﳌﺴﺘﻘﺒﻠﻲ ﺍﳉﻴﺪ ﻟﻠﻤﻌﻠﻢ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﳋﺒﺮﺓ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺃﺣﻴﺎﻧﺎ ﺍﺳﻢ‪» :‬ﺍﻟﺘﻮﺟﻪ ﺍﻷﻓﻼﻃﻮﻧﻲ ‪ -‬ﺍﻟﻌﻘﻼﻧﻲ« ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ »ﺍﳌﻤﺎﺭﺳﺔ‬
‫ﺍﳉﻴﺪﺓ ﻟﻠﻤﻌﻠﻢ ﳝﻜﻦ ﺃﻥ ﺗﺘﺠﺎﻭﺯ ﺍﻟﺘﺤﻴﺰ ﻭﺍﻟﺘﻌﺼﺐ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‪ ,‬ﺇﺫﺍ ﺍﻧﻄﻠﻘﺖ‬
‫ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ ﻣﻦ ﻓﻬﻢ ﻧﻈﺮﻱ ﻋﻤﻴﻖ ﻟﻠﻘﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺮﺑﻮﻳﺔ«‪) .‬ﻣﺤﻤﺪ ﻫﻮﻳﺪﻱ‪1999 ,‬ﻡ(‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺑﺮﻧﺎﻣﺞ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ‪ -‬ﻓﻲ ﺍﻻﲡﺎﻩ ﺍﻻﻛﺎﺩﳝﻲ ‪ -‬ﻳﺆﻛﺪ ﻋﻠﻰ ﺃﻥ ﺍﳌﻮﺍﻗﻒ ﺍﳌﻴﺪﺍﻧﻴﺔ ﻫﻲ ﺍﻟﺘﻲ‬
‫ﲢﺪﺩ ﻓﺮﺹ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪ ,‬ﺇﺫ ﺃﻥ ﻣﺎ ﻳﺘﻌﻠﻤﻪ ﻓﻌﻠﻴﺎ ﻫﻮ ﻣﺎ ﻳﻀﻴﻔﻪ ﻟﻬﺬﻩ ﺍﻟﻔﺮﺹ ﻣﻦ‬
‫ﺧﺼﺎﺋﺺ ﺷﺨﺼﻴﺘﻪ ﻭﻃﺒﺎﻋﻪ‪» ,‬ﻓﺎﳌﻌﻠﻤﻮﻥ ﺍﳌﺒﺘﺪﺋﻮﻥ ﻟﻴﺴﻮﺍ ﻣﺎﺩﺓ ﺧﺎﻡ ﺟﺪﻳﺪﺓ ﺑﻞ ﺇﻧﻬﻢ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻦ‬
‫ﺩﺭﺍﺳﺘﻬﻢ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺑﺄﻓﻜﺎﺭ ﻭﺗﺼﻮﺭﺍﺕ ﻳﺘﻮﻗﻊ ﺃﻥ ﺗﺆﺛﺮ ﻓﻲ ﺇﻣﻜﺎﻧﻴﺔ ﺗﻌﻠﻢ ﺍﻟﺘﺪﺭﻳﺲ ﻟﺪﻳﻬﻢ«‪) .‬ﻧﻌﻤﺎﻥ‬
‫ﻣﺤﻤﺪ ﺻﺎﻟﺢ ﺍﳌﻮﺳﻮﻱ‪2003 ,‬ﻡ(‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﻬﻢ ﻟﻴﺴﻮﺍ ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ ﺑﺮﺍﻣﺞ ﻟﻠﺘﻜﻮﻳﻦ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻛﻤﺎ‬
‫ﺃﻧﻬﻢ ﻓﻲ ﻏﻨﻰ ﻋﻦ ﺍﺳﺘﻴﻌﺎﺏ ﻣﻔﺎﻫﻴﻢ ﺣﻮﻝ ﻓﻠﺴﻔﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﺃﻭ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺘﺪﺭﻳﺲ ﻭﻃﺮﺍﺋﻘﻪ‪,‬‬
‫ﻭﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻘﻮﱘ ﻭﻧﻈﺮﻳﺎﺕ ﺍﻟﺘﻌﻠﻢ‪ ,‬ﻭﻧﻈﺮﻳﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺮﺑﻮﻱ‪.‬‬
‫ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺃﻫﻢ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﻲ ﻳﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻓﻲ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ‪ ..‬ﺃﻧﻪ ﻳﻮﻟﻲ ﺃﻫﻤﻴﺔ‬
‫ﻛﺒﺮﻯ ﻟﻠﺠﻮﺍﻧﺐ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ‪ -‬ﺍﳌﺠﺮﺩﺓ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﺨﺼﺼﻴﺔ‪ ,‬ﻓﺎﺳﺘﻴﻌﺎﺏ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﻭﺍﻟﻘﻮﺍﻧﲔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﻫﻲ ﻣﺤﻚ ﺻﻼﺣﻴﺔ ﺍﳌﻌﻠﻢ ﻟﻠﺘﺪﺭﻳﺲ‪ ,‬ﻭﻳﺼﺒﺢ‬
‫ﺍﻟﻬﺪﻑ ﺍﻟﺮﺋﻴﺲ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﻹﻋﺪﺍﺩ ﻓﻲ ﻇﻞ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻫﻮ ﺗﺰﻭﻳﺪ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﺑﻜﻢ ﻣﻌﺘﺒﺮ‬
‫ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﻳﺆﻫﻠﻪ ﻟﻠﺘﺪﺭﻳﺲ‪ ,‬ﻭﳝﻜﻦ ﻧﻘﻠﻪ ﻭﺗﻠﻘﻴﻨﻪ ﻟﻠﺘﻼﻣﻴﺬ‪ ,‬ﻭﻣﺎ ﳝﻜﻦ ﺗﻮﺟﻴﻬﻪ ﻣﻦ ﺍﻟﻨﻘﺪ ﺇﻟﻰ‬
‫ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺃﻧﻪ ﻳﺘﺠﺎﻫﻞ ﻓﻲ ﻣﻨﺎﻫﺠﻪ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﳌﻬﻨﻴﺔ ﻓﻲ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ‪ ,‬ﻛﻤﺎ ﺃﻧﻪ ﻻ‬

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‫ﻳﻮﻟﻲ ﻋﻨﺎﻳﺔ ﻟﻠﺠﻮﺍﻧﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ,‬ﻭﻳﺘﻐﺎﺿﻰ ﻋﻦ ﻃﺒﻴﻌﺔ ﻭﺧﺼﺎﺋﺺ ﺍﳌﻜﺎﻥ ﺍﳌﻼﺋﻢ ﻻﻛﺘﺴﺎﺏ‬
‫ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫أ ‪ - 2 -‬اﺗﺠﺎه إﻋﺪاد اﻟﻤﻌﻠﻢ ﻓﻲ ﺿﻮء ﻣﻌﺪﻻت ا‪¤‬داء أو اﺗﺠﺎه اﻟﺠﻮدة‪:‬‬
‫)‪Performance-based Teacher Education (P.B.T.E‬‬

‫ﺑﺎﻟﻨﻈﺮ ﻟﻠﺘﺄﻛﻴﺪ ﺍﻟﻜﺒﻴﺮ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﺘﺮﺑﻮﻳﲔ ﻋﻠﻰ ﺗﻄﻮﻳﺮ ﻭﺗﻨﻤﻴﺔ ﺑﻌﺾ ﺍﳌﻘﻮﻣﺎﺕ ﺍﻟﺮﺋﻴﺴﺔ‬
‫ﳌﻬﻨﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺣﺘﻰ ﺗﺼﺒﺢ ﻓﻲ ﻭﺿﻊ ﻭﻣﻜﺎﻧﺔ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﳌﻬﻦ ﺍﻷﺧﺮﻯ ﺍﳌﻌﺘﺮﻑ ﻤﺑﻬﻨﻴﺘﻬﺎ‪ ,‬ﻭﺍﻟﺘﻲ‬
‫ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﺇﺗﻘﺎﻥ ﻣﻬﺎﺭﺍﺕ ﻣﺤﺪﺩﺓ ﻭﻛﻔﺎﻳﺎﺕ ﻣﻌﻴﻨﺔ‪ ,‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻷﻫﻤﻴﺔ ﻤﺑﻜﺎﻥ ﺍﺗﻔﺎﻕ ﻫﺆﻻﺀ ﺍﻟﺒﺎﺣﺜﲔ‬
‫ﻋﻠﻰ ﲢﺪﻳﺪ ﻧﻮﻉ ﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻷﻛﺜﺮ ﺟﺪﻭﻯ ﻭﳒﺎﻋﺔ ﻓﻲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺍﻟﺘﻲ ﻳﺠﻤﻌﻮﻥ‬
‫ﻋﻠﻰ ﺗﻘﺒﻠﻬﺎ ﻭﲤﺜﻠﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﻛﻮﻧﻬﺎ ﻗﺪ ﺗﻄﻮﺭﺕ ﻋﺒﺮ ﺍﳌﻤﺎﺭﺳﺔ‪ ,‬ﻭﺻﻘﻠﺖ ﺑﺎﻟﺘﺠﺮﻳﺐ‪ ,‬ﻭﻣﻦ ﺛﻢ‬
‫ﻳﻌﻤﻠﻮﻥ ﻋﻠﻰ ﺗﻀﻤﻴﻨﻬﺎ ﻓﻲ ﺑﺮﺍﻣﺞ ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﻭﺗﺪﺭﻳﺐ ﺍﳌﻌﻠﻤﲔ‪) .‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻳﻮﺳﻒ‪1984 ,‬ﻡ(‪.‬‬
‫ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻤﲔ ﺍﳌﺒﻨﻲ ﻋﻠﻰ ﺍﻷﺩﺍﺀ‪ ,‬ﻳﺘﻄﻠﺐ ﲢﻠﻴﻼ ﻣﻔﺼﻼ ﻟﻸﺩﻭﺍﺭ ﻭﺍﳌﻬﺎﻡ‬
‫ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﻏﻴﺮ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﻬﺎ ﺍﳌﻌﻠﻢ ﻓﻲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﺩﺍﺧﻞ ﺍﻟﻔﺼﻞ ﺍﻟﺪﺭﺍﺳﻲ‪,‬‬
‫ﳑﺎ ﻳﺆﺩﻱ ﺇﻟﻰ ﲢﺪﻳﺪ ﻭﺗﺸﺨﻴﺺ ﻭﺗﻌﺮﻳﻒ ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﲢﺪﻳﺪﺍ‬
‫ﻣﻮﺿﻮﻋﻴﺎﹱ ﻭﺩﻗﻴﻘﺎﹱ‪) .‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻳﻮﺳﻒ‪1984 ,‬ﻡ(‪.‬‬
‫ﻭﻟﺘﺤﺴﲔ ﻣﺴﺘﻮﻯ ﺍﳉﻮﺩﺓ ﻭﺿﻊ ﻛﺮﻭﺳﺒﻲ )‪ (Crosby 1996‬ﺍﺛﻨﻲ ﻋﺸﺮ ﻣﺒﺪﺃ ﻫﻲ‪ - (1 :‬ﺍﻟﺘﺰﺍﻡ‬
‫ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﻠﻴﺎ ﺑﺎﻟﺘﺤﺴﲔ‪ -(2 ,‬ﻭﺗﻜﻮﻳﻦ ﻓﺮﻕ ﻋﻤﻞ ﻟﺘﺤﺴﲔ ﺍﳉﻮﺩﺓ‪ -(3 ,‬ﻭﻗﻴﺎﺱ ﺍﳉﻮﺩﺓ‪-(4 ,‬‬
‫ﻭﺗﻘﻮﱘ ﺗﻜﻠﻔﺔ ﺍﳉﻮﺩﺓ‪ -(5 ,‬ﻭﻧﺸﺮ ﺍﻟﻮﻋﻲ ﺑﺎﳉﻮﺩﺓ‪ -(6 ,‬ﻭﺗﺼﺤﻴﺢ ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﻌﻤﻞ‪ -(7 ,‬ﻭﺗﺸﻜﻴﻞ‬
‫ﳉﻨﺔ ﻟﻠﺘﺨﻄﻴﻂ ﻟﻠﻌﻴﻮﺏ ﺍﻟﺼﻔﺮﻳﺔ ‪ -(8 ,Zero Defects‬ﻭﲢﺪﻳﺪ ﺍﻷﻫﺪﺍﻑ‪ -(9 ,‬ﻭﺇﺯﺍﻟﺔ ﺃﺳﺒﺎﺏ‬
‫ﺍﻟﻌﻴﻮﺏ‪ -(10 ,‬ﻭﻣﻜﺎﻓﺄﺓ ﺍﻟﻌﺎﻣﻠﲔ ﺍﻟﺬﻳﻦ ﻳﺤﻘﻘﻮﻥ ﻣﻌﺪﻻﺕ ﺃﺩﺍﺀ ﻣﺘﻤﻴﺰﺓ‪ -(11 ,‬ﻭﺗﻜﻮﻳﻦ ﻣﺠﺎﻟﺲ‬
‫ﺍﳉﻮﺩﺓ‪ -(12 ,‬ﻭﺍﻟﺘﺤﺴﲔ ﺍﳌﺴﺘﻤﺮ ﻟﻠﺠﻮﺩﺓ‪) .‬ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﻏﻨﻴﻢ‪2005 ,‬ﻡ(‪.‬‬
‫ﻭﺍﻻﻫﺘﻤﺎﻡ ﻤﺑﺴﺘﻮﻯ ﺍﻷﺩﺍﺀ ﻭﻧﻮﻋﻪ ﻣﻦ ﻗﺒﻞ ﺍﳌﻌﻠﻢ ﺗﻌﻮﺩ ﺑﻔﻮﺍﺋﺪ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﺿﻤﺎﻥ ﺳﻴﺮ ﺍﻟﺘﺪﺭﻳﺲ ﻭﻓﻖ ﺧﻄﻮﺍﺕ ﻣﺪﺭﻭﺳﺔ ﻭﻣﻀﻤﻮﻧﺔ ﺍﻟﻌﺎﺋﺪ )ﺍﻟﻘﻴﻤﺔ(‪ ,‬ﻭﺃﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﺒﺎﻳﻦ‬
‫ﻭﺍﺧﺘﻼﻑ ﻓﻲ ﺃﺩﺍﺋﻬﺎ ﻣﻦ ﻣﻌﻠﻢ ﻵﺧﺮ‪ ,‬ﻭﺃﻻ ﺗﺨﻀﻊ ﻟﻼﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻠﻤﻌﻠﻤﲔ‪ ,‬ﻛﻤﺎ ﻳﺆﺩﻱ‬
‫ﺫﻟﻚ ﺇﻟﻰ ﲢﻘﻴﻖ ﺍﻟﻔﻬﻢ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﳌﻌﻠﻤﲔ‪ ,‬ﻭﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﺤﺪﻳﺪ ﺍﻟﺪﻗﻴﻖ ﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﺘﺪﺭﻳﺲ‬
‫ﺍﻟﻨﺎﺟﺢ‪ ,‬ﻭﺍﳌﺴﺎﻋﺪﺓ ﻓﻲ ﲢﺪﻳﺪ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻏﻴﺮ ﺍﳌﺘﻄﺎﺑﻘﺔ‪ ,‬ﻭﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﻲ ﺗﺆﺩﻱ ﺇﻟﻰ ﻋﺪﻡ‬
‫ﺍﻟﺘﻄﺎﺑﻖ‪ ,‬ﻭﲢﺪﻳﺪ ﺍﻷﺩﺍﺀ ﺑﻄﺮﻳﻘﺔ ﺻﺤﻴﺤﺔ‪ ,‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻷﻧﺸﻄﺔ ﻏﻴﺮ ﺍﻟﻼﺯﻣﺔ ﻓﻲ ﺗﺄﺩﻳﺔ ﻛﻞ‬
‫ﻧﺸﺎﻁ‪.‬‬

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 ‫< ﺗﻌﺮﻳﻒ ا‪¤‬داء‪:‬‬
‫ﻳﻌﺮﻑ ﺍﻷﺩﺍﺀ ﺃﺣﻴﺎﻧﺎ ﻳﺄﻧﻪ‪» :‬ﺇﳒﺎﺯ ﺍﻟﻔﺮﺩ ﻟﻠﻤﻬﺎﻡ ﺍﳌﻮﻛﻠﺔ ﺇﻟﻴﻪ‪ ,‬ﻭﻳﺮﺑﻂ ﻫﺬﺍ ﺍﻹﳒﺎﺯ ﺃﻭ ﺍﻷﺩﺍﺀ ﻤﺑﺪﻯ‬
‫ﺍﻛﺘﺴﺎﺏ ﺍﻟﻔﺮﺩ ﻟﻠﻤﻬﺎﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺗﻠﺰﻡ ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻹﳒﺎﺯ« )ﺣﺴﺎﻡ ﻣﺤﻤﺪ ﻣﺎﺯﻥ‪2002 ,‬ﻡ(‪.‬‬
‫ﻭﻳﺤﺪﺩ ﺍﻟﺒﻌﺾ ﺍﻹﳒﺎﺯ ﺑﺄﻧﻪ‪» :‬ﺍﻹﳒﺎﺯ ﺍﻟﻔﻌﻠﻲ ﻓﻲ ﺣﺪﻭﺩ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻜﺎﻣﻨﺔ ﻟﺪﻯ ﺍﻟﻔﺮﺩ«‪) ,‬ﻣﺤﻤﺪ‬
‫ﺍﻟﺴﻴﺪ ﻋﻠﻲ‪1998 ,‬ﻡ(‪.‬‬
‫ﻭﻳﺼﻒ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺍﻵﺩﺍﺀ ﺑﺄﻧﻪ‪» :‬ﺍﻟﻔﻌﻞ ﺍﻹﻳﺠﺎﺑﻲ ﺍﻟﻨﺸﻂ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻜﻔﺎﺀﺓ ﺃﻭ ﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻟﺘﻤﻜﻦ‬
‫ﻣﻦ ﺃﺩﺍﺋﻬﺎ ﺗﺒﻌﺎ ﻟﻠﻤﻌﺎﻳﻴﺮ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ«‪) .‬ﺍﳊﺴﻦ ﺟﻌﻔﺮ ﺧﻠﻴﻔﺔ‪1992 ,‬ﻡ(‪.‬‬
‫ﻭﻗﺪ ﺍﺗﻔﻖ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺘﺮﺑﻮﻳﲔ ﻋﻠﻰ ﺃﻥ ﺍﻷﺩﺍﺀ ﻫﻮ ﻣﺠﻤﻮﻉ ﺍﻻﺳﺘﺠﺎﺑﺎﺕ ﺍﻟﺘﻲ ﻳﺒﺪﻳﻬﺎ ﺍﻟﻔﺮﺩ ﺿﻤﻦ‬
‫ﻣﻮﻗﻒ ﻣﻌﲔ‪ ,‬ﻭﲢﺖ ﺷﺮﻭﻁ ﻣﻌﻴﻨﺔ ﻗﺪ ﺗﻜﻮﻥ ﻧﻔﺴﻴﺔ‪ ,‬ﺃﻭ ﻋﻘﻠﻴﺔ‪ ,‬ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﺃﻭ ﺑﺪﻧﻴﺔ‪ ,‬ﺃﻭ ﻣﺎﺩﻳﺔ‪,‬‬
‫ﺃﻭ ﺗﻨﻈﻴﻤﻴﺔ‪ ,‬ﻭﺗﻜﻮﻥ ﻗﺎﺑﻠﺔ ﻟﻠﻤﻼﺣﻈﺔ ﻭﺍﻟﻘﻴﺎﺱ‪ ,‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻷﺩﺍﺀ ﻫﻮ ﻣﺎ ﻳﻘﺎﺱ ﻣﻦ ﺍﻟﺴﻠﻮﻙ‪.‬‬
‫)ﺃﺣﻤﺪ ﺯﻛﻲ ﺻﺎﻟﺢ‪1999 ,‬ﻡ(‪.‬‬
‫ﺃﻣﺎ ﻣﺠﻤﻮﻋﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺆﺛﺮﺓ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﺩﺍﺀ‪ ,‬ﻓﻘﺪ ﻗﺴﻤﻬﺎ ﺍﻟﺒﺮﻭﻓﻴﺴﻮﺭ ﺭﻭﺑﺮﺕ‬
‫ﺳﺎﺗﺮ ﻣﺎﻳﺴﺘﺮ )‪ (Sutermeister, R.A‬ﺇﻟﻰ ﻋﻨﺼﺮﻳﻦ ﺃﺳﺎﺳﻴﲔ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻷﺩﺍﺀ ﻫﻤﺎ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻌﻤﻞ ‪.Ability‬‬
‫ﺏ ‪ -‬ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺃﺩﺍﺀ ﺍﻟﻌﻤﻞ ‪(Prophy, J. & Good, J. 1986 ) Motivation‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﻟﻨﺎ ﺍﻥ ﻣﺴﺎﻫﻤﺔ ﺍﳌﻌﻠﻢ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﺇﻳﺠﺎﺑﻴﺔ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﻛﻞ ﻣﻦ‬
‫ﻋﺎﻣﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺃﺩﺍﺋﺔ‪ ,‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﺬﺍ ﺍﳌﻌﻠﻢ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻣﺎ ﻳﻨﺎﻁ ﺑﻪ‬
‫ﻣﻦ ﻭﻇﺎﺋﻒ ﻭﻣﻬﺎﻡ ﻭﺃﺩﻭﺍﺭ ﺗﺪﺭﻳﺴﻴﺔ‪ ,‬ﻓﺈﻥ ﺃﺩﺍ ﹷﺀﻩﹹ ﺍﻟﻔﻌﻠﻲ ﺳﻴﻜﻮﻥ ﺿﻌﻴﻔﺎﹱ‪ ,‬ﺣﺘﻰ ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﺪﻳﻪ ﺭﻏﺒﺔ‬
‫ﺃﻛﻴﺪﺓ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﺑﺎﳌﺜﻞ ﻓﺈﻥ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻻ ﻳﺸﻌﺮ ﺑﺮﻏﺒﺔ ﺣﻘﻴﻘﻴﺔ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﺃﻭ ﺍﳌﻬﺎﻡ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻲ ﻛﻠﻒ ﺑﻬﺎ‪ ,‬ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻮ ﳲﻗﻊ ﻣﻨﻪ ﺃﺩﺍﺀﹲ ﺟﻴ ﹲﺪ‪ ,‬ﺣﺘﻰ ﻭﺇﻥ ﻛﺎﻥ ﳝﻠﻚ‬
‫ﻛﻔﺎﺀﺍﺕ ﺗﺪﺭﻳﺴﻴﺔ ﻋﺎﻟﻴﺔ‪ ,‬ﻭﻣﻬﺎﺭﺍﺕ ﻣﺘﻌﺪﺩﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬
‫ﻭﻃﺒﻘﺎﹱ ﳌﺎ ﺣﺪﺩﻩ ﺍﻟﺒﺮﻭﻓﺴﻮﺭ ﺳﺎﺗﺮ ﻣﺎﻳﺴﺘﺮ ) ‪ (Sutermeister, R. A‬ﻓﺈﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﺩﺍﺀ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﻋﻮﺍﻣﻞ ﻣﻨﻬﺎ‪:‬‬
‫• ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﺬﺍﺗﻴﺔ ‪Aptitude‬‬ ‫• ﺍﻟﺘﻌﻠﻴﻢ ‪Education‬‬
‫• ﺍﻻﲡﺎﻫﺎﺕ ﺍﻹﻳﺠﺎﺑﻴﺔ ﻧﺨﻮ ﺍﻟﺘﺪﺭﻳﺲ ‪Attitude‬‬ ‫• ﺍﻟﺘﺪﺭﻳﺐ ‪Training‬‬
‫• ﺍﳋﺒﺮﺓ ﺍﻟﻌﻤﻠﻴﺔ ‪(Sutermeister, Reobert A. 1976) Experience‬‬

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‫ﻟﺬﺍ ﻳﺴﺘﻨﺘﺞ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﻋﺎﻣﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﺩﺍﺀ ﻭﻇﺎﺋﻒ ﻭﻣﻬﺎﻡ ﺍﻟﺘﺪﺭﻳﺲ ﻳﺘﺄﺛﺮ ﻤﺑﺎ ﻳﻜﺘﺴﺒﻪ‬
‫ﺍﳌﻌﻠﻢ ﻣﻦ ﻣﻌﺎﺭﻑ ﺃﻛﺎﺩﳝﻴﺔ ﻭﺗﺮﺑﻮﻳﺔ‪ ,‬ﻭﻤﺑﺎ ﻳﺘﺪﺭﺏ ﻋﻠﻴﻪ ﻣﻦ ﻛﻔﺎﺀﺍﺕ ﺗﺪﺭﻳﺴﻴﺔ‪ ,‬ﻭﻣﻬﺎﺭﺍﺕ ﺗﺮﺑﻮﻳﺔ ‪-‬‬
‫ﺗﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﻤﺑﺎ ﻳﺘﻤﺘﻊ ﺑﻪ ﻣﻦ ﺍﲡﺎﻫﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﲡﺎﻩ ﻣﻬﻨﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻓﻀﻼ ﻋﻦ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ‬
‫ﻭﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﳌﻮﺭﻭﺛﺔ ﺍﻟﺘﻲ ﳝﺘﻠﻜﻬﺎ ﻟﻼﺳﺘﻤﺮﺍﺭ ﻓﻲ ﺍﳌﻬﻨﺔ ﻭﺍﻻﻧﺘﻤﺎﺀ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻷﺩﺍﺀ ﻫﻮ ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﻋﺎﻣﻞ ﺍﻟﺮﻏﺒﺔ ﻫﺬﺍ ﻳﺘﺤﺪﺩ‬
‫ﺑﺜﻼﺛﺔ ﻋﻮﺍﻣﻞ ﺃﺳﺎﺳﻴﺔ ﻫﻲ‪:‬‬
‫< ﺍﻟﻈﺮﻭﻑ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺘﻲ ﲢﻴﻂ ﺑﺎﻟﺘﺪﺭﻳﺲ ‪.physical Teaching Condittions‬‬
‫< ﺍﻟﻈﺮﻭﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﲢﻴﻂ ﺑﺎﻟﺘﺪﺭﻳﺲ ‪.Sociial Teaching conditions‬‬
‫< ﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﳌﻌﻠﻢ ﻭﺭﻏﺒﺎﺗﻪ ‪.Individual Needs‬‬
‫ﺇﻥ ﻣﻔﻬﻮﻡ ﺍﻷﺩﺍﺀ ‪ Teacher Performance‬ﻫﻮ ﻣﺼﻄﻠﺢ ﻳﺸﻴﺮ ﺇﻟﻰ ﺍﻻﺳﺘﺠﺎﺑﺎﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ‬
‫ﺍﻟﺘﻲ ﻳﺒﺪﻳﻬﺎ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﻷﺳﺘﺎﺫ ﻓﻲ ﻣﻮﺍﻗﻒ ﺍﻟﺘﺪﺭﻳﺲ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﻣﻦ ﻛﻔﺎﺀﺍﺕ ﻭﻣﻬﺎﺭﺍﺕ‬
‫ﻣﻦ ﺑﺮﺍﻣﺞ ﺍﻹﻋﺪﺍﺩ ﺃﻭ ﺍﻟﺘﺪﺭﻳﺐ‪ ,‬ﻭﻳﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻷﺩﺍﺀ ﻫﻮ ﺍﻟﺘﺮﺟﻤﺔ ﺍﻹﺟﺮﺍﺋﻴﺔ ﳌﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ‬
‫ﺇﻋﺪﺍﺩ ﻟﻠﺘﺪﺭﻳﺲ‪ ,‬ﺃﻭ ﻭﺿﻊ ﺧﻄﻂ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﻟﺘﻨﻔﻴﺬﻩ‪ ,‬ﺃﻭ ﻓﻲ ﺇﺩﺍﺭﺓ ﺍﻟﻔﺼﻞ‪ ,‬ﺃﻭ ﻣﺴﺎﻫﻤﺔ ﻓﻲ‬
‫ﺍﻷﻧﺸﻄﺔ ﺍﳌﺪﺭﺳﻴﺔ‪ ,‬ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﳌﻬﺎﻡ ﻭﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺘﺮﺑﻮﻳﺔ ‪ -‬ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻲ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ‬
‫ﺗﺴﺎﻫﻢ ﻓﻲ ﲢﻘﻴﻖ ﺗﻘﺪﻡ ﻭﺇﻳﺠﺎﺑﻴﺔ ﻓﻲ ﲢﺼﻴﻞ ﺍﻟﺘﻼﻣﻴﺬ‪) .‬ﺍﻟﺴﻴﺪ ﺇﺳﻤﺎﻋﻴﻞ ﻭﻫﺒﻲ‪2002 ,‬ﻡ(‪.‬‬
‫ﺑﻴﻨﻤﺎ ﻳﺸﻴﺮ ﻣﻔﻬﻮﻡ‪) :‬ﺇﺩﺍﺭﺓ ﺍﻷﺩﺍﺀ( ﺇﻟﻰ ﺫﻟﻚ ﺍﳌﺪﺧﻞ ﺍﻹﺩﺍﺭﻱ ﺍﳌﺘﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻳﺴﻌﻲ ﺇﻟﻰ ﺗﺼﻤﻴﻢ‬
‫ﺍﻷﺩﺍﺀ ﺍﳌﺴﺘﻬﺪﻑ ﻭﺗﺨﻄﻴﻄﻪ‪ ,‬ﻭﲢﺪﻳﺪ ﺃﻫﺪﺍﻓﻪ ﻭﻧﺘﺎﺋﺠﻪ‪ ,‬ﻭﺇﻋﺪﺍﺩ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﻷﺳﺘﺎﺫ ﻓﻲ ﺿﻮﺋﻪ‪,‬‬
‫ﻭﺗﻮﻓﻴﺮ ﻛﺎﻓﺔ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﻹﺷﺮﺍﻑ ﺍﻟﺘﺮﺑﻮﻱ ﻤﺑﺎ ﻳﺆﺩﻱ ﺇﻟﻰ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ‬
‫ﻗﺪﺭﺍﺗﻪ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﻭﻣﻬﺎﺭﺍﺗﻪ ﻭﻛﻔﺎﺀﺍﺗﻪ ﻣﻦ ﺟﻬﺔ‪ ,‬ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﻻﳒﺎﺯ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻪ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‬
‫)ﺣﺼﺔ ﻳﻮﺳﻒ ﺍﻟﻌﻠﻲ‪2002 ,‬ﻡ( ﻛﻤﺎ ﻳﺘﻀﻤﻦ ﺍﳌﺘﺎﺑﻌﺔ ﺍﻟﻔﻌﺎﻟﺔ ﳌﺴﺘﻮﻳﺎﺕ ﺍﻷﺩﺍﺀ‪ ,‬ﻭﺗﻘﻴﻴﻤﻬﺎ ﻭﺗﺸﺨﻴﺺ‬
‫ﺃﺳﺒﺎﺏ ﺍﻧﺤﺮﺍﻓﻬﺎ ﻋﻦ ﺍﳌﻌﺪﻻﺕ ﻭﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﳌﺴﺘﻬﺪﻓﺔ‪ ,‬ﺇﺫﺍ ﻣﺎﺣﺪﺙ ﺫﻟﻚ‪ ,‬ﻭﺗﹷﺒﻨﹽﻲ ﺑﺮﺍﻣﺞ ﻟﻠﻌﻼﺝ‬
‫ﺑﺘﻄﻮﻳﺮ ﻋﻨﺎﺻﺮ ﺍﻷﺩﺍﺀ ﺍﳌﺘﺴﺒﺒﺔ ﻓﻲ ﺍﻻﻧﺤﺮﺍﻑ ﻭﺍﳋﻠﻞ‪) .‬ﺭﺿﺎ ﺃﺣﻤﺪ ﺣﺎﻓﻆ ﺍﻷﺩﻏﻢ‪2003 ,‬ﻡ(‪.‬‬
‫* أﻧﻮاع ﻣﻌﺪﻻت ا‪¤‬داء‪ :‬ﻳﻤﻜﻦ ﺣﺼﺮ أرﺑﻌﺔ أﻧﻮاع ﻣﻦ ﻣﻌﺪﻻت ا‪¤‬داء ﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﺍﳌﻌﺪﻻﺕ ﺍﻟﻜﻤﻴﺔ‪ :‬ﻭﻫﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﻋﺪﺩ ﺍﻟﻮﺣﺪﺍﺕ ﺍﳌﻤﻜﻦ ﺇﳒﺎﺯﻫﺎ ﻣﻦ ﻗﺒﻞ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‬
‫ﺧﻼﻝ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻣﺤﺪﺩﺓ‪ ,‬ﺑﺸﻜﻞ ﺇﻳﺠﺎﺑﻲ ﻭﺟﻴﺪ‪.‬‬
‫ﺏ ‪ -‬ﺍﳌﻌﺪﻻﺕ ﺍﻟﻨﻮﻋﻴﺔ‪ :‬ﻭﻫﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﳋﺼﺎﺋﺺ ﺍﻹﻳﺠﺎﺑﻴﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺳﻠﻮﻙ ﺍﻟﻄﺎﻟﺐ‬
‫‪ -‬ﺍﳌﻌﻠﻢ ﺃﺛﻨﺎﺀ ﺍﻷﺩﺍﺀ‪.‬‬
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 ‫ﺝ ‪ -‬ﺍﳌﻌﺪﻻﺕ ﺍﻟﺰﻣﻨﻴﺔ‪ :‬ﻭﻫﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﺘﻲ ﻳﺘﻄﻠﺒﻬﺎ ﺍﻹﳒﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ‪ -‬ﺍﻟﺘﻌﻠﻴﻤﻲ‬
‫ﺍﻟﺬﻱ ﰎ ﻣﻦ ﻗﺒﻞ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪.‬‬
‫ﺩ ‪ -‬ﻣﻌﺪﻻﺕ ﺗﺘﻌﻠﻖ ﺑﻄﺮﻳﻘﺔ ﻭﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺪﺭﻳﺲ‪ :‬ﻭﻫﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﺘﻲ‬
‫ﻳﻮﻇﻒ ﻣﻦ ﺧﻼﻟﻬﺎ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻃﺮﺍﺋﻖ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﺇﻋﺪﺍﺩ ﻭﺗﺨﻄﻴﻂ‬
‫ﺍﻟﺪﺭﺱ‪ ,‬ﻭﺃﻧﻮﺍﻉ ﺍﻟﺘﻘﻮﱘ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﺳﺌﻠﺔ ﺍﻟﺘﻼﻣﻴﺬ‪ ,‬ﻭﺗﺸﺨﻴﺺ ﺻﻌﻮﺑﺎﺕ ﺍﻟﺘﺪﺭﻳﺲ ﻟﺪﻳﻬﻢ‬
‫ﺑﻜﻔﺎﺀﺓ ﻭﻣﻬﺎﺭﺓ ﻋﺎﻟﻴﺔ‪.‬‬
‫* ﺧﺼﺎﺋﺺ وﻣﻤﻴﺰات ﻣﻌﺪﻻت ا‪¤‬داء‪:‬‬
‫ﻛﻤﺎ ﳝﻜﻦ ﲢﺪﻳﺪ ﺟﻤﻠﺔ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﻭﺍﳌﻤﻴﺰﺍﺕ ﺍﻟﺘﻲ ﺗﺘﺼﻒ ﺑﻬﺎ ﻣﻌﺪﻻﺕ ﺍﻷﺩﺍﺀ ﻓﻲ ﻣﺠﺎﻝ‬
‫ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﻭﺗﺪﺭﻳﺐ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻭﻓﻲ ﺿﻮﺀ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺮﺑﻂ‬
‫ﺑﲔ ﺍﻷﺩﺍﺀ ﻭﺍﳌﻬﺎﺭﺓ ﺍﳌﺮﺍﺩ ﺍﻛﺘﺴﺎﺑﻬﺎ‪ ,‬ﺃﻭ ﺍﻟﻜﻔﺎﺀﺓ ﺍﳌﻤﻜﻦ ﺍﻧﺘﻘﺎﺅﻫﺎ‪ ...‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﻟﻬﺎ‪,‬‬
‫ﻭﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻷﺳﺎﺗﺬﺓ ﺍﳌﺆﻃﺮﻳﻦ )‪ (Relping - Teachers‬ﻭﺑﺎﻟﺘﻨﺴﻴﻖ ﻣﻊ ﺟﻬﻮﺩ ﺍﳌﺨﺘﺼﲔ ﻓﻲ‬
‫ﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻹﻋﺪﺍﺩ‪ ,‬ﻣﻦ ﻭﺿﻊ ﻣﻌﺎﻳﻴﺮ ﺃﻭ ﻣﻌﺪﻻﺕ ﺍﻷﺩﺍﺀ ﻭﲢﻮﻳﻠﻬﺎ ﺇﻟﻰ ﻭﺍﺟﺒﺎﺕ ﺣﻘﻴﻘﻴﺔ‪ ,‬ﻭﳑﺎﺭﺳﺔ‬
‫ﺍﻟﺘﻘﻮﱘ ﺍﻟﺬﺍﺗﻲ ﺃﻭ ﺍﳌﻮﺿﻮﻋﻲ ﻟﻴﻤﻜﻨﻪ ﻣﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻛﻔﺎﺀﺗﻪ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪ ,‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ‬
‫ﻣﺪﻯ ﺍﻟﻘﺮﺏ ﺃﻭ ﺍﻟﺒﻌﺪ ﺑﲔ ﻣﻌﺪﻻﺕ ﺍﻷﺩﺍﺀ ﻭﻤﺑﺴﺘﻮﻯ ﺍﻹﳒﺎﺯ ﺍﻟﺬﻱ ﰎ ﲢﻘﻴﻘﻪ ﻓﻌﻼ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻫﻲ‪:‬‬
‫‪ - 1‬ﺃﻥ ﺗﺴﺠﻞ ﻛﺘﺎﺑﺔ ﺣﺘﻰ ﳝﻜﻦ ﺗﻌﻤﻴﻤﻬﺎ‪ ,‬ﻭﺣﺘﻰ ﻳﺘﻔﻬﻤﻬﺎ ﻛﻞ ﺍﳌﺸﺮﻓﲔ ﻭﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﻋﻤﻠﻴﺔ‬
‫ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﻭﺗﺪﺭﻳﺐ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪.‬‬
‫‪ - 2‬ﺃﻥ ﺗﺘﻀﻤﻦ ﻣﺴﺘﻮﻳﺎﺕ ﺍﳉﻮﺩﺓ ﺍﻟﺘﻲ ﻳﺠﺐ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﻷﺳﺘﺎﺫ ﺃﺛﻨﺎﺀ ﺍﻹﻋﺪﺍﺩ‬
‫ﻭﺍﻟﺘﻜﻮﻳﻦ‪.‬‬
‫‪ - 3‬ﺃﻥ ﺗﺼﻒ ﺍﻷﺩﺍﺀ ﺍﶈﻘﻖ ﻟﻐﺎﻳﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻌﺎﻝ ﺃﻭ ﺍﻟﻜﻒﺀ‪.‬‬
‫‪ - 4‬ﺃﻥ ﺗﻮﺿﻊ ﻫﺬﻩ ﺍﳌﻌﺪﻻﺕ ﻓﻲ ﺿﻮﺀ ﺍﻟـﻈﺮﻭﻑ ﺍﻟﻘﺎﺋﻤﺔ‪ ,‬ﺍﻟﺘﻲ ﰎ ﺇﻋﺪﺍﺩ ﺍﻟﻄﺎﻟﺐ‪ -‬ﺍﳌﻌﻠﻢ ﻓﻲ‬
‫ﻇﻠﻬﺎ‪ ,‬ﻭﻟﻴﺲ ﻓﻲ ﻇﺮﻭﻑ ﻣﺜﺎﻟﻴﺔ ﻏﻴﺮ ﻣﺤﻘﻘﺔ ﺣﺎﻟﻴﺎﹱ‪.‬‬
‫ﳑﺎ ﺗﻘﺪﻡ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﺃﻫﺪﺍﻑ ﻭﻏﺎﻳﺎﺕ ﺇﻋﺪﺍﺩ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻭﺗﻜﻮﻳﻨﻪ ﻭﺗﺪﺭﻳﺒﻪ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﺗﻌﺘﻤﺪ ﺭﺅﻳﺔ ﻭﺍﺿﺤﺔ‪ ,‬ﻭﻣﻌﺮﻓﺔ ﺩﻗﻴﻘﺔ ﳌﻌﺪﻻﺕ ﻭﻣﺴﺘﻮﻳﺎﺕ ﺍﻷﺩﺍﺀ ﺍﳌﺴﺘﻬﺪﻑ ﻭﺧﻄﻄﻪ‪ ,‬ﻭﻧﺘﺎﺋﺞ‬
‫ﲢﻠﻴﻞ ﺍﻷﺩﺍﺀ ﻭﺗﻘﻮﳝﻪ ﺍﻟﻔﻌﻠﻲ‪ ,‬ﻭﲢﺪﻳﺪ ﺃﺳﺒﺎﺏ ﻓﺠﻮﺓ ﺍﻷﺩﺍﺀ ﺍﻟﺘﻲ ﺗﻔﺼﻞ ﺑﲔ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻔﻌﻠﻴﺔ‪,‬‬
‫ﻭﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﳌﺴﺘﻬﺪﻓﺔ‪ ,‬ﻭﺍﺗﺨﺎﺫ ﺑﺮﺍﻣﺞ ﻋﻤﻠﻴﺔ ﻟﺘﺪﺍﺭﻛﻬﺎ ﻭﺇﺻﻼﺣﻬﺎ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﻓﺠﻮﺓ ﺍﻷﺩﺍﺀ ﳝﻜﻦ ﺗﺸﺨﻴﺼﻬﺎ ﻭﺇﺭﺟﺎﻉ ﺃﺳﺒﺎﺑﻬﺎ ﺇﻟﻰ ﻋﻮﺍﻣﻞ ﻗﺪ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻄﺎﻟﺐ‪-‬‬
‫‪١٢٣‬‬
‫ﺍﳌﻌﻠﻢ ﻣﻦ ﺣﻴﺚ ﻗﺪﺭﺍﺗﻪ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﻭﺗﻜﻮﻳﻨﻪ ﻭﺍﲡﺎﻫﺎﺗﻪ ﻧﺤﻮ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﺃﻭ ﻋﻮﺍﻣﻞ ﺗﺘﻌﻠﻖ ﻤﺑﻨﺎﻫﺞ‬
‫ﺍﻹﻋﺪﺍﺩ‪ ,‬ﻭﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﳌﺎﺩﻳﺔ ﺍﳌﻌﺪﺓ ﻟﻪ‪ ,‬ﺃﻭ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻴﻪ‪ ,‬ﻭﻏﺎﻳﺔ ﺍﻟﺘﺸﺨﻴﺺ ﻫﻲ‬
‫ﺍﻟﻔﺼﻞ ﺑﲔ ﻫﺎﺗﲔ ﺍﳌﺠﻤﻮﻋﺘﲔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﻟﻠﺘﻮﺻﻞ ﺇﻟﻰ ﺍﳌﺴﺒﺐ ﺍﳊﻘﻴﻘﻲ ﳌﺎ ﻳﺘﻢ ﺍﻟﻜﺸﻒ ﻋﻨﻪ‬
‫ﻣﻦ ﺧﻠﻞ ﻭﻓﺠﻮﺍﺕ ﻓﻲ ﺍﻷﺩﺍﺀ‪) .‬ﺭﺿﺎ ﺃﺣﻤﺪ ﺣﺎﻓﻆ ﺍﻷﺩﻏﻢ‪2003 ,‬ﻡ(‪.‬‬
‫ﺇﻥ ﺍﻟﺘﺨﻄﻴﻂ ﺍﳌﺘﻤﻴﺰ‪ ,‬ﻭﺍﻟﺘﻨﻔﻴﺬ ﺍﻟﺪﻗﻴﻖ ﻟﻔﻌﺎﻟﻴﺎﺕ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻟﻠﻄﺎﻟﺐ‪ -‬ﺍﳌﻌﻠﻢ‬
‫ﻟﻦ ﻳﺤﻘﻖ ﺍﻵﺛﺎﺭ ﺍﳌﺮﺟﻮﺓ ﻣﻨﻪ ﺇﺫﺍ ﻟﻢ ﺗﺼﺎﺣﺒﻪ ﺃﻭ ﺗﻠﺤﻘﻪ ﺗﻌﺪﻳﻼﺕ ﻓﻲ ﻇﺮﻭﻑ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﺘﻜﻮﻳﻦ‬
‫ﻭﺗﻘﻨﻴﺎﺗﻪ‪ ,‬ﺃﻭ ﻓﻲ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳﺸﺮﻑ ﻋﻠﻴﻪ‪) .‬ﺣﺼﺔ ﻳﻮﺳﻒ ﺍﻟﻌﻠﻲ‪2002 ,‬ﻡ(‪.‬‬

‫أ ‪ 3 -‬اﻻﺗﺠﺎه اﻟﻨﻬﺎﺋﻲ‪ ،‬أو اﺗﺠﺎه اﻻﻫﺘﻤﺎم ﺑﺎﻟﻤﺘﻌﻠﻢ‪Learner Oriented :‬‬

‫‪Préparation‬‬
‫ﻳﺮﻛﺰ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻓﻲ ﺇﻋﺪﺍﺩ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﺘﻌﻠﻢ ﻧﻔﺴﻪ‪ ,‬ﻓﻬﻮ ﻓﻲ ﻧﻈﺮ ﻫﺬﺍ‬
‫ﺍﻻﲡﺎﻩ ﻣﺤﻮﺭ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ‪ -‬ﺍﻟﺘﻌﻠﻤﻴﺔ ﻭﻏﺎﻳﺎﺗﻬﺎ; ﻭﻣﻦ ﻫﻨﺎ ﻳﺴﻌﻰ ﺇﻟﻰ ﺗﺰﻭﻳﺪ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‬
‫ﺑﺎﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪ ,‬ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﺘﻲ ﲤﻜﻨﻪ ﻣﻦ ﻣﺴﺎﻋﺪﺓ ﺍﳌﺘﻌﻠﻤﲔ ﻋﻠﻰ ﺇﺷﺒﺎﻉ ﺣﺎﺟﺎﺗﻬﻢ‬
‫ﺍﻻﻧﻔﻌﺎﻟﻴﺔ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪ ,‬ﻭﺗﻨﻤﻴﺔ ﻛﺎﻓﺔ ﺍﺳﺘﻌﺪﺍﺩﺍﺗﻬﻢ ﻭﺧﺼﺎﺋﺼﻬﻢ ﺍﻟﻔﻄﺮﻳﺔ‬
‫ﻭﺍﳌﻜﺘﺴﺒﺔ‪ ,‬ﻟﺬﺍ ﻓﻘﺪ ﺗﻀﻤﻦ ﺑﺮﻧﺎﻣﺞ ﺍﻹﻋﺪﺍﺩ ﻟﻠﻤﻌﻠﻢ ﻓﻲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻟﺘﻄﺒﻴﻘﻲ‪ ,‬ﻭﳝﺜﻞ ﺍﻹﻋﺪﺍﺩ ﺍﳌﻬﻨﻲ ﻫﺬﺍ ﻣﻦ ‪ 8/1‬ﺃﻭ ‪ 6/1‬ﻣﻦ‬
‫ﺍﶈﺘﻮﻯ ﺍﻹﺟﻤﺎﻟﻲ ﻟﻺﻋﺪﺍﺩ‪) .‬ﻧﻌﻤﺎﻥ ﻣﺤﻤﺪ ﺻﺎﻟﺢ ﺍﳌﻮﺳﻮﻱ‪2003 ,‬ﻡ(‪.‬‬

‫* دواﻋﻲ وأﺳﺒﺎب ﺑﺮوز ﻫﺬا اﻻﺗﺠﺎه‪:‬‬

‫ﺑﺮﺯ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻟﻠﻮﺟﻮﺩ ﻧﺘﻴﺠﺔ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻷﻛﺎﺩﳝﻲ ﺍﻟﺬﻱ ﺃﻇﻬﺮﺗﻪ ﺣﺮﻛﺔ ﺩﺭﺍﺳﺔ‬
‫ﺍﻟﻄﻔﻞ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺘﺰﻋﻤﻬﺎ ﺳﺘﺎﻧﻠﻲ ﻫﻮﻝ )‪ (Steinli Hull‬ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ ,‬ﻭﺭﻛﺰﺕ ﺣﻴﻨﻬﺎ‬
‫ﻋﻠﻰ ﺃﻃﻮﺍﺭ ﺍﻟﻨﻤﻮ ﻭﺍﻻﺭﺗﻘﺎﺀ ﻟﻠﻄﻔﻞ ﻓﻲ ﻣﺮﺍﺣﻠﻪ ﺍﳌﺨﺘﻠﻔﺔ; ﻭﻗﺪ ﺗﺄﺛﺮ ﻣﺆﻳﺪﻭ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺑﺎﻟﻨﻈﺮﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﺮﻭﺳﻮ ﻭﻓﺮﻭﺑﻞ ‪ ,Jean Jacque Rousseau & Froubel‬ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻟﺘﺮﺑﻮﻳﲔ‪,‬‬
‫ﻛﻤﺎ ﺗﺄﺛﺮﻭﺍ ﺑﺎﻟﻔﻜﺮﺓ ﺍﻟﻘﺎﺋﻠﺔ ﺑﺄﻥ ﺍﳊﻴﺎﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ,‬ﻻ ﺍﳌﺼﻄﻨﻌﺔ ﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﻠﻴﻤﺔ‪ ,‬ﻭﺍﻷﻛﺜﺮ‬
‫ﺃﻫﻤﻴﺔ ﻣﻦ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺘﻘﺮﻳﺮ ﻣﺎ ﻳﻨﺒﻐﻲ ﺗﺪﺭﻳﺴﻪ ﻟﻸﻃﻔﺎﻝ‪) .‬ﻋﻠﻰ ﺭﺍﺷﺪ‪1996 ,‬ﻡ(‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﺘﺪﺭﻳﺲ ﺧﺎﺻﺔ‪ ,‬ﻭﺍﻟﺘﻌﻠﻴﻢ ﻋﺎﻣﺔ ‪ -‬ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻨﻤﺎﺋﻲ ‪ -‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻌﻰ ﺑﺎﲡﺎﻩ‬
‫ﺗﺴﻬﻴﻞ ﻋﻤﻠﻴﺔ ﺍﻟﻜﺸﻒ ﻋﻦ ﻗﻮﺓ ﻭﺟﻮﺍﻧﺐ ﺍﻟﺼﻼﺡ ﺍﻟﻔﻄﺮﻳﺔ ﻟﺪﻯ ﺍﻟﻄﻔﻞ‪ ,‬ﻓﻘﺪ ﺃﺻﺒﺤﺖ ﻏﺎﻳﺎﺕ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﻭﺃﻫﺪﺍﻓﻪ ﺗﺘﻤﺮﻛﺰ ﺣﻮﻝ ﺍﻟﻄﻔﻞ‪ ,‬ﺃﻭ ﻏﺪﺕ ﺗﺄﺧﺬ ﻃﺎﺑﻌﺎﹱ ﻓﺮﺩﻳﺎﹱ‪ ,‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻬﺎﺭﺍﺕ ﻋﺎﻣﺔ‬
‫‪١٢٤‬‬
 ‫ﻭﻣﻘﻨﻨﺔ ﻳﺠﺐ ﺃﻥ ﻳﻜﺘﺴﺒﻬﺎ ﺍﳌﻌﻠﻢ‪ ,‬ﺑﻞ ﻫﻮ ﻣﻄﻠﺐ ﺣﻴﻨﺌﺬ ﺑﺎﻹﳌﺎﻡ ﺑﺨﺼﺎﺋﺺ ﺍﻟﻨﻤﻮ ﻭﺃﻃﻮﺍﺭﻩ‪ ,‬ﻣﻊ‬
‫ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺇﻳﺠﺎﺩ ﻋﻼﻗﺎﺕ ﺣﻤﻴﻤﺔ ﻣﻊ ﺍﻟﻄﻔﻞ‪ ,‬ﻭﻫﺬﺍ ﻋﻜﺲ ﺍﻟﺪﻭﺭ ﺍﻟﺘﺴﻠﻄﻲ ﻟﻠﻤﻌﻠﻢ ﻭﺍﻟﺬﻱ ﺳﺎﺩ‬
‫ﻓﻲ ﺍﻻﲡﺎﻩ ﺍﻷﻛﺎﺩﳝﻲ‪.‬‬
‫ﺇﻥ ﺍﳌﻌﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻳﻌ ﳳﺪ ﻓﻨﺎﻧﺎﹱ ﻭﺑﺎﺣﺜﺎﹱ ﻓﻲ ﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﻨﻤﻮ ﻟﺪﻯ ﺍﻟﻄﻔﻞ‪ ,‬ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﻜﺘﺸﻒ ﻗﻴﻤﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ﺷﺨﺼﻴﺎﹱ‪ ,‬ﻭﻣﻦ ﻋﻴﻮﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺃﻧﻪ ﻳﻬﻤﻞ ﺍﻟﻌﻮﺍﻣﻞ‬
‫ﺍﳌﺆﺩﻳﺔ ﺇﻟﻰ ﺍﻟﻨﻤﻮ ﺍﻟﺬﺍﺗﻲ ﻟﻠﻤﻌﻠﻢ ﻛﺸﺨﺼﻴﺔ ﻓﺬﺓ ﻓﺮﻳﺪﺓ‪ ,‬ﻭﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ ﻋﻠﻰ ﺃﻧﻪ ﻭﺳﻴﻠﺔ ﻭﻟﻴﺲ ﻏﺎﻳﺔ;‬
‫ﻛﻤﺎ ﻳﺆﺧﺬ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺇﻏﻔﺎﻝ ﺍﳉﺎﻧﺐ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﻲ ﻣﻦ ﺟﻮﺍﻧﺐ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ‪.‬‬

‫أ ‪ - 4 -‬اﻻﺗﺠﺎه اﻟﺒﺮاﺟﻤﺎﺗﻲ ﻓﻲ إﻋﺪاد اﻟﻤﻌﻠﻢ ‪Pragmatic Préparation‬‬

‫‪of Teachers‬‬
‫ﻳﻌﺪ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻓﻲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻓﻨﻴﺎ )‪ (Technician‬ﻣﺜﻠﻤﺎ ﻳﹹ ﹷﻌ ﳳﺪ ﺑﻘﻴﺔ ﺍﻟﻔﻨﻴﲔ ﻓﻲ‬
‫ﺍﳌﻬﻦ ﺍﻷﺧﺮﻯ‪ ,‬ﻭﳝﻜﻦ ﺃﻥ ﻳﺘﻌﻠﻢ ﻣﻦ ﺧﻼﻝ ﺍﳋﺒﺮﺓ ﺍﳌﺒﺎﺷﺮﺓ‪ ,‬ﺃﻱ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺪﺭﻳﺐ ‪ ,Training‬ﻭﻣﻦ‬
‫ﻫﻨﺎ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻘﻦ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ‪ -‬ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺑﺎﳌﻤﺎﺭﺳﺔ ‪ ;Practice‬ﻭﻳﻨﻄﻠﻖ ﻫﺬﺍ ﺍﻻﲡﺎﻩ‬
‫ﻣﻦ ﺍﳊﺮﻛﺔ ﺍﻟﺘﻘﺪﻣﻴﺔ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻲ ﻳﺘﺰﻋﻤﻬﺎ ﻭﻟﻴﻢ ﺟﻴﻤﺲ‪ ,‬ﻭﺗﺸﺎﺭﻟﺰ ﺑﻴﺮﺱ‪ ,‬ﻭﺟﻮﻥ ﺩﻳﻮﻱ )‪John‬‬
‫‪ ,(Dewy‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻣﺪﺧﻞ ﺇﻋﺎﺩﺓ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﺃﻭ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻻﺳﺘﻘﺼﺎﺋﻲ ﻹﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ‬
‫ﻭﺿﻌﻪ ﺯﻳﺨﻨﺮ )‪ (Zikhner‬ﻭﺗﻌﺘﻤﺪ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ‪ ,‬ﻓﻲ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ‪ ,‬ﺣﻘﻴﻘﺔ ﻣﺆﺩﺍﻫﺎ ﺃﻥ‬
‫ﺍﻟﺒﺸﺮ ﻟﻴﺴﻮﺍ ﻣﻮﺍﺩ ﺧﺎﻡ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﺼﻨﺎﻋﻲ‪ ,‬ﺑﻞ ﻛﺎﺋﻨﺎﺕ ﺗﺘﻤﺘﻊ ﺑﺎﻟﺬﻛﺎﺀ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﳊﺲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪,‬‬
‫ﻛﻤﺎ ﺃﻧﻬﺎ ﺗﻨﺘﻤﻲ ﳌﺠﺘﻤﻊ ﻳﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺼﺮﻑ ﺍﻟﺬﻛﻲ‪ ,‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﻫﻲ ﻧﺘﺎﺝ ﺍﻟﺘﻔﻜﻴﺮ‪ ,‬ﻭﻟﻴﺴﺖ‬
‫ﻗﻮﺍﻟﺐ ﺟﺎﻣﺪﺓ ﲤﺘﺎﺯ ﺑﺎﻟﺜﺒﺎﺕ ﻭﺍﻟﺪﳝﻮﻣﺔ‪ ,‬ﺑﻞ ﺇﻥ ﻣﻦ ﺧﺼﺎﺋﺼﻬﺎ ﺍﻟﺘﻐﻴﺮ ﻭﺍﻟﺘﻄﻮﺭ‪ ,‬ﻟﺬﺍ ﻓﺈﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻫﻮ‬
‫ﻣﺴﺎﻋﺪﺓ ﺍﻷﻃﻔﺎﻝ ﻓﻲ ﻛﻔﺎﺣﻬﻢ ﻣﻦ ﺃﺟﻞ ﺗﻐﻴﻴﺮ ﺍﳌﺠﺘﻤﻊ ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺋﻪ ﺑﻨﺎ ﹱﺀ ﻳﺘﻔﻖ ﻭﻣﻄﺎﻟﺒﻬﻢ ﻭﺣﺎﺟﺎﺗﻬﻢ;‬
‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﺘﻲ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﳌﻌﻠﻢ ﻳﺠﺐ ﺃﻥ ﺗﺘﻀﻤﻦ ﺍﺳﺘﻴﻌﺎﺏ ﻫﺬﺍ ﺍﻷﺧﻴﺮ‬
‫ﻟﻠﻈﺮﻭﻑ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﻓﻀﻼ ﻋﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﻬﻨﻴﺔ ﻟﻠﻤﺪﺭﺱ‪.‬‬
‫ﻭﻋﻠﻰ ﺧﻠﻔﻴﺔ ﻫﺬﺍ ﺍﻟﺘﺼﻮﻳﺐ ﻳﺠﺐ ﺃﻥ ﺗﺮﻛﺰ ﺑﺮﺍﻣﺞ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪,‬‬
‫ﻭﺍﻷﻧﺸﻄﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﻌﺰﺯﺓ ﳌﻠﻜﺎﺕ ﺍﻟﺘﺄﻣﻞ‪ :‬ﻛﺎﳌﻼﺣﻈﺔ‪ ,‬ﻭﺍﻟﺘﺤﻠﻴﻞ‪ ,‬ﻭﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﻨﺎﻗﺪ‪ ,‬ﻭﺍﺗﺨﺎﺫ‬
‫ﺍﻟﻘﺮﺍﺭ; ﻭﻳﻨﺪﺭﺝ ﺿﻤﻦ ﻫﺬﻩ ﺍﳌﻬﺎﺭﺍﺕ‪ ,‬ﻣﻬﺎﺭﺓ ﲢﺪﻳﺪ ﺍﳌﺸﻜﻼﺕ‪ ,‬ﻭﺑﻨﺎﺀ ﺍﻟﻔﺮﺿﻴﺎﺕ‪ ,‬ﻭﺍﻗﺘﻨﺎﺀ ﺍﻷﺩﻭﺍﺕ‬
‫ﺍﳌﻨﺎﺳﺒﺔ ﳊﻞ ﻫﺬﻩ ﺍﳌﺸﻜﻼﺕ‪ ,‬ﻛﻤﺎ ﺃﻧﻬﺎ ﺗﺮﻛﺰ ﻋﻠﻰ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﻄﺎﻟﺐ ﺍﳌﻌﻠﻢ ﻟﺘﻔﺎﻋﻞ )ﺩﻳﻨﺎﻣﻴﺎﺕ(‬
‫ﺍﳌﺠﺘﻤﻌﺎﺕ‪.‬‬

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‫ﻭﲡﺴﻴﺪﺍ ﻟﻬﺬﻩ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ,‬ﺑﻨﺖ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺒﺮﺍﺟﻤﺎﺗﻴﺔ ﺑﺮﺍﻣﺞ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﻭﻓﻖ‬
‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ - 1‬ﺗﺰﻭﻳﺪ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﺑﺜﻘﺎﻓﺔ ﻋﺎﻣﺔ ﺷﺎﻣﻠﺔ ﻭﻋﺮﻳﻀﺔ‪.‬‬
‫‪ - 2‬ﺗﺰﻭﻳﺪ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﺑﺜﻘﺎﻓﺔ ﻣﺘﻌﻤﻘﺔ ﻓﻲ ﻣﺠﺎﻝ ﺗﺨﺼﺼﻪ‪.‬‬
‫‪ - 3‬ﺗﺰﻭﻳﺪ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﺑﺎﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻠﻤﺬﺓ ‪ Apprenticeship‬ﻭﺍﳌﻤﺎﺭﺳﺔ‬
‫ﻭﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻴﺪﺍﻧﻲ‪ ,‬ﺃﻱ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
‫ﻭﻓﻲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺗﻐﺪﻭ ﺍﳊﺎﺟﺔ ﻣﺎﺳﺔ ﺇﻟﻰ ﺗﺪﺭﻳﺐ ﺍﻟﻄﺎﻟﺐ‪ -‬ﺍﳌﻌﻠﻢ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ,‬ﻫﺬﻩ ﺍﳊﺎﺟﺔ‬
‫ﺗﻘﺘﻀﻴﻬﺎ ﻃﺒﻴﻌﺔ ﺗﻄﻮﺭ ﻣﻔﺎﻫﻴﻢ ﺍﻟﺘﺮﺑﻴﺔ‪ ,‬ﻭﲡ ﳳﺪﺩﹻ ﻫﺎ‪ ,‬ﻭﺗﻨﻮﻉ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻭﻇﻬﻮﺭ ﻣﺴﺘﺤﺪﺛﺎﺕ ﻓﻲ‬
‫ﻣﺠﺎﻝ ﺗﻘﻨﻴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻭﺳﺎﺋﻠﻪ‪ ,‬ﻭﺑﺬﻟﻚ ﻳﺘﺴﻨﻰ ﻟﻠﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻣﻼﺣﻘﺔ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻲ ﻫﺬﺍ‬
‫ﺍﳌﺠﺎﻝ‪ ,‬ﻭﺍﻛﺘﺴﺎﺏ ﺍﳋﺒﺮﺍﺕ ﺍﳌﻬﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳉﺪﻳﺪﺓ ﻭﺑﻨﺎﺅﻫﺎ ﻭﺗﻄﻮﻳﺮﻫﺎ‪ ,‬ﺃﻭ ﺗﻜﻴﻴﻔﻬﺎ ﻟﻮﺍﻗﻊ ﺍﻟﺒﻴﺌﺔ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﻌﻴﺸﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻣﻦ ﻣﻨﻄﻠﻖ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺃﻥ ﻳﺼﺒﺢ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻋﻤﻠﻴﺔ ﻭﺍﺣﺪﺓ ﻣﺘﻜﺎﻣﻠﺔ ﻫﻲ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻦ ‪ .Formation‬ﻃﺎﺑﻌﻬﺎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺪﳝﻮﻣﺔ; ﻭﻫﺪﻓﻬﺎ ﺗﺨﺮﻳﺞ ﻣﻌﻠﻢ ﺑﻜﻔﺎﺀﺓ ﻋﺎﻟﻴﺔ‪ ,‬ﻭﻤﺑﻬﺎﺭﺍﺕ‬
‫ﻣﺘﻨﻮﻋﺔ ﺗﺆﻫﻠﻪ ‪ Qualification‬ﳌﻤﺎﺭﺳﺔ ﺍﳌﻬﻨﺔ ﺑﻨﺠﺎﺡ‪ ,‬ﻭﻤﺑﺎ ﻳﺘﻼﺀﻡ ﻣﻊ ﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺘﻲ ﲢﺪﺙ‬
‫ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻨﺎﻫﺞ‪ ,‬ﻭﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻃﺮﺍﺋﻘﻪ‪ ,‬ﻭﻋﻠﻰ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﻋﻠﻰ ﺷﺘﻰ ﺍﳌﺘﻐﻴﺮﺍﺕ‬
‫ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﻌﻨﺎﺻﺮ ﺍﳌﺆﻟﻔﺔ ﻟﻠﻤﻮﺍﻗﻒ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪.‬‬

‫أ ‪ - 5 -‬اﺗﺠﺎه ﺗﻤﻬﻴﻦ اﻋﺪاد ﻟﻠﻄﻠﺒﺔ ‪ -‬اﻟﻤﻌﻠﻤﻴﻦ ‪Education as a‬‬

‫‪:Profession‬‬
‫ﺇﻥ ﻣﺘﻄﻠﺒﺎﺕ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﻓﻲ ﺿﻮﺀ ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪ ,‬ﲢﺪﺩ ﻣﻦ ﺧﻼﻝ ﻣﻔﻬﻮﻡ‬
‫ﺣﺪﻳﺚ ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻬﻨﺔ ﻧﺎﻣﻴﺔ ﻣﺘﻄﻮﺭﺓ‪ ,‬ﲤﻠﻚ ﻣﻘﻮﻣﺎﺕ ﺍﻟﺘﻘﺪﻡ‪ ,‬ﻭﺗﺴﻌﻰ ﻟﻠﺪﺧﻮﻝ ﻓﻲ‬
‫ﻣﻨﺎﻓﺴﺔ ﻣﺘﻜﺎﻓﺌﺔ ﻣﻊ ﺑﻘﻴﺔ ﺍﳌﻬﻦ ﺍﳌﺘﻘﺪﻣﺔ ﻭﺍﳌﻌﺘﺮﻑ ﺑﻬﺎ ﻓﻲ ﺍﳌﺠﺘﻤﻊ ﻛﺎﻟﻄﺐ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﳌﻬﻦ ﺍﻷﺧﺮﻯ‪.‬‬
‫)ﻣﺤﻤﻮﺩ ﻗﻤﺒﺮ‪1983 ,‬ﻡ(‪.‬‬
‫ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻋﺎﻣﺔ‪ ,‬ﻭﺍﻟﺘﺪﺭﻳﺲ ﺧﺎﺻﺔ‪ ,‬ﻳﺴﺘﻠﺰﻡ ﻗﺪﺭﺍﺕ ﻭﻣﻬﺎﺭﺍﺕ ﻭﻛﻔﺎﻳﺎﺕ ﺷﺘﻰ‪ ,‬ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﺗﺘﺤﻘﻖ ﺇﻻ ﻋﺒﺮ ﺗﻜﻮﻳﻦ ﻭﺇﻋﺪﺍﺩ ﻭﺗﺪﺭﻳﺐ ﺧﺎﺹ‪ ,‬ﻳﺘﺠﺴﺪ ﻓﻲ ﺷﻜﻞ ﺧﺒﺮﺍﺕ ﻭﻣﻬﺎﺭﺍﺕ ﻭﻛﻔﺎﻳﺎﺕ ﻳﻜﺘﺴﺒﻬﺎ‬
‫ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻣﻦ ﺧﻼﻝ ﻣﻨﺎﻫﺞ ﻭﺑﺮﺍﻣﺞ ﺇﻋﺪﺍﺩﻩ ﻭﺗﺪﺭﻳﺒﻪ ﺣﺘﻰ ﻳﺼﺒﺢ ﻣﻌﻠﻤﺎ ﺟﺪﻳﺮﺍﹱ ﺑﺎﳌﻬﻨﺔ‪ ,‬ﺇﺫ ﺃﻥ‬
‫ﻛﻔﺎﺀﺓ ﺍﻟﺘﺪﺭﻳﺲ ﺗﺘﻄﻠﺐ ﻣﺠﻬﻮﺩﺍﺕ ﺧﺎﺻﺔ‪ ,‬ﻭﺇﻋﺪﺍﺩﺍ ﻭﺗﺪﺭﻳﺒﺎ ﺭﻓﻴﻌﻲ ﺍﳌﺴﺘﻮﻯ ﳝﻜﻨﺎﻩ ﻣﻦ ﳑﺎﺭﺳﺔ ﺍﳌﻬﻨﺔ‬
‫ﺑﻨﺠﺎﺡ‪.‬‬

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 ‫»ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺟﺪﺍ ﺃﻥ ﻳﻨﻌﻜﺲ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﻭﺗﺪﺭﻳﺒﻪ‪ ,‬ﻓﺘﻐﻴﺮﺕ ﺍﻟﻨﻈﺮﺓ ﺇﻟﻰ ﻣﻬﻨﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻭﺇﻟﻰ ﺑﺮﺍﻣﺞ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻤﲔ ﻭﺗﺪﺭﻳﺒﻬﻢ‪ ,‬ﻓﺘﻨﺎﺩﻯ ﺍﳌﺮﺑﻮﻥ ﺇﻟﻰ ﲤﻬﲔ ﺍﻹﻋﺪﺍﺩ‪ ,‬ﻭﺟﻌﻠﻪ ﺇﻋﺪﺍﺩﺍ‬
‫ﻣﻬﻨﻴﺎ ﺑﻜﻞ ﻣﺎ ﻓﻲ ﻛﻠﻤﺔ )ﻣﻬﻨﻴﺔ( ﻣﻦ ﻣﻌﻨﻰ‪ ,‬ﺑﺤﻴﺚ ﲢﺘﻮﻱ ﺑﺮﺍﻣﺞ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﺘﻲ ﻳﺘﻠﻘﺎﻫﺎ ﺍﳌﻌﻠﻢ‬
‫ﻗﺒﻞ ﺍﻹﻋﺪﺍﺩ ﻭﺑﻌﺪﻩ‪ ,‬ﻋﻠﻰ ﺩﺭﺍﺳﺎﺕ ﻭﺗﺪﺭﻳﺒﺎﺕ ﻣﺘﺼﻠﺔ ﺍﺗﺼﺎﻻ ﻭﺛﻴﻘﺎﹱ ﺑﺎﺣﺘﻴﺎﺟﺎﺕ ﺍﳌﻬﻨﺔ ﻭﻣﺘﻄﻠﺒﺎﺗﻬﺎ‪.‬‬
‫ﻼ ﺩﻗﻴﻘﺎﹱ ﺣﺘﻰ‬
‫ﻭﻟﻴﺘﺤﻘﻖ ﺫﻟﻚ ﻻﺑﺪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺘﺤﻠﻴﻞ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﻬﺎ ﺍﳌﻌﻠﻢ ﲢﻠﻴ ﹱ‬
‫ﳝﻜﻦ ﺭﺑﻂ ﺑﺮﻧﺎﻣﺞ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻤﺑﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﻌﻠﻢ ﻓﻲ ﻣﻬﻨﺘﻪ‪ ,‬ﻭﻳﺠﻌﻞ ﻣﻨﻪ ﻓﻨﻴﺎﹱ ﺻﺎﺣﺐ ﻣﻬﻨﺔ‬
‫ﺗﺘﻄﻠﺐ ﺇﻋﺪﺍﺩﺍﹱ ﺧﺎﺻﺎﹱ ﻣﺴﺘﻤﺮﺍﹱ ﻭﻣﺘﺠﺪﺩﺍ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ«‪) .‬ﺟﺒﺮﺍﺋﻴﻞ ﺑﺸﺎﺭﺓ‪1983 ,‬ﻡ(‪.‬‬
‫ﻭﺣﺘﻰ ﺗﺘﻀﺢ ﺃﺑﻌﺎﺩ ﺣﺮﻛﺔ ﺍﻟﺘﻤﻬﲔ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻠﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺗﻘﺪﱘ ﺃﻫﻢ‬
‫ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻟﺘﻲ ﲢﺪﺩ ﻣﻔﻬﻮﻡ ﺍﳌﻬﻨﺔ‪ ,‬ﻭﺃﻫﻢ ﺍﳌﻌﺎﻳﻴﺮ ﺍﻟﺘﻲ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ‪ ,‬ﺣﺘﻰ ﳝﻜﻦ ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﺍﻧﻄﺒﺎﻕ‬
‫ﻫﺬﻩ ﺍﳌﻌﺎﻳﻴﺮ ﻋﻠﻰ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻡ ﻻ‪.‬‬

‫* ﺗﻌﺮﻳﻒ اﻟﻤﻬﻨﺔ‪:‬‬
‫‪(Abraham‬‬ ‫)‪F. 1915‬‬ ‫ﻟﻘﺪ ﲤﺖ ﺩﺭﺍﺳﺔ ﻋﻠﻤﻴﺔ ﻣﻨﻬﺠﻴﺔ ﻟﻌﻞ ﺍﻗﺪﻣﻬﺎ ﺩﺭﺍﺳﺔ ﺇﺑﺮﺍﻫﺎﻡ ﻓﻠﻜﺴﻨﺮ‬
‫ﺗﻌﺮﻑ ﺍﳌﻬﻨﺔ‪ ,‬ﻭﲢﺪﺩ ﺧﺼﺎﺋﺼﻬﺎ ﻭﲤﻴﺰ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳊﺮﻓﺔ ﺃﻭ ﺍﻟﻮﻇﻴﻔﺔ‪ ,‬ﻭﻟﻢ ﻳﺴﺘﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﻣﻌﺠﻢ‬
‫ﻟﻐﻮﻱ ﺃﻭ ﺳﻴﻜﻮﻟﻮﺟﻲ ﻳﺴﺘﺨﺮﺝ ﻣﻨﻪ ﺗﻌﺮﻳﻒ ﻟﻠﻤﻬﻨﺔ‪ ,‬ﻷﻥ ﺍﳌﺸﻜﻠﺔ ﺍﻟﺘﻲ ﻛﺎﻧﻮﺍ ﺑﺼﺪﺩﻫﺎ ﻟﻢ ﺗﻜﻦ ﻣﺸﻜﻠﺔ‬
‫ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺃﻭ ﺗﺮﺑﻮﻳﺔ‪ ,‬ﺑﻞ ﻛﺎﻧﺖ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ; ﻟﺬﺍ ﳒﺪ ﺃﻏﻠﺐ ﺍﻟﺬﻳﻦ ﺗﻨﺎﻭﻟﻮﺍ ﻫﺬﻩ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻫﻢ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ‪ ,‬ﺇﺫﻥ ﻓﻜﻴﻒ ﻋﺮﻑ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ )ﺍﳌﻬﻨﺔ(?‪.‬‬
‫* ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷﻭﻝ‪:‬‬
‫ﻟﻘﺪ ﻋﺮﻓﻬﺎ ﻫﻜﺲ ﻭﺑﻼﻛﻨﺠﺘﻮﻥ ﺍﻟﺜﺎﻟﺚ )‪ :(Hex & Blacking ton III 1968‬ﺑﺄﻧﻬﺎ ‪ -‬ﺃﻱ ﺍﳌﻬﻦ ‪-‬‬
‫ﺃﻋﻤﺎﻝ ﲡﻤﻊ ﺃﺷﺨﺎﺻﺎﹱ ﺣﻮﻝ ﺃﻫﺪﺍﻑ ﻣﺸﺘﺮﻛﺔ‪ ,‬ﻳﺤﺎﻭﻟﻮﻥ ﺃﻥ ﻳﺴﻴﺮﻭﺍ ﻭﻓﻖ ﳕﺎﺫﺝ ﺳﻠﻮﻛﻴﺔ ﻣﻨﻬﺠﻴﺔ‬
‫ﻟﺘﺤﻘﻴﻘﻬﺎ ‪.Blacking ton III & Person 1968‬‬
‫ﻭﻫﺬﺍﻥ ﺍﻟﻌﺎﳌﺎﻥ ﻳﺤﺪﺩﺍﻥ ﺧﻤﺲ ﺧﺼﺎﺋﺺ ﻳﺠﺐ ﺃﻥ ﺗﺘﻮﻓﺮ ﻓﻲ ﺃﻳﺔ ﻭﻇﻴﻔﺔ ﺣﺘﻰ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﻋﻨﻬﺎ‬
‫ﺃﻧﻬﺎ ﻣﻬﻨﺔ‪ ,‬ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻫﻲ‪:‬‬
‫ﺝ ‪ -‬ﻳﻄﺒﻊ ﺳﻠﻮﻛﻬﻢ ﳕﺎﺫﺝ ﻣﺤﺪﺩﺓ‪.‬‬ ‫ﺃ ‪ -‬ﲡﻤﻊ ﺃﺷﺨﺎﺹ‪.‬‬
‫ﺩ ‪ -‬ﻭﻳﺘﺒﻨﻮﻥ ﻣﻨﻬﺠﻴﺔ ﺧﺎﺻﺔ‬ ‫ﺏ ‪ -‬ﺑﻘﺼﺪ ﺍﳒﺎﺯ ﺃﻫﺪﺍﻑ ﻣﺸﺘﺮﻛﺔ‬
‫ﻫـ ‪ -‬ﻛﻞ ﺫﻟﻚ ﻳﺘﻢ ﺿﻤﻦ ﻣﺆﺳﺴﺔ ﻣﻌﺘﺮﻑ ﺑﻬﺎ ﺍﺟﺘﻤﺎﻋﻴﺎﹱ‪.‬‬

‫‪١٢٧‬‬
 ‫* ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺜﺎﻧﻲ‪:‬‬
‫ﺃﻣﺎ ﺭﻭﺷﻤﺒﻴﺮ )‪ (Roshempyr‬ﻓﻴﻌﺮﻓﻬﺎ ﺑﺎﻧﻬﺎ ﺃﻋﻤﺎﻝ ﺧﺪﻣﻴﺔ ﺗﻄﺒﻖ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﻋﻠﻰ‬
‫ﻣﺸﻜﻼﺕ ﻳﻘﺪﺭﻫﺎ ﺍﳌﺠﺘﻤﻊ‪(Mitchell, G.D 1968) .‬‬
‫ﻭﻫﻮ ﻳﺤﺪﺩ ﺍﳌﻬﻨﺔ ‪ -‬ﺣﺘﻰ ﺗﻮﺻﻒ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ ‪ -‬ﺑﺨﺼﺎﺋﺺ ﺃﺭﺑﻊ ﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﺍﳌﻬﻨﺔ ﻫﻲ ﻣﺎ ﻛﺎﻧﺖ ﺧﺪﻣﺔ ﻋﺎﻣﺔ ﻓﻲ ﺍﳌﺠﺘﻤﻊ ﺑﻌﻴﺪﺍ ﻋﻦ ﲢﻘﻴﻖ ﺍﻟﻨﻔﻊ ﺍﳋﺎﺹ ﻛﺎﻷﻋﻤﺎﻝ‬
‫ﺍﻟﺘﺠﺎﺭﻳﺔ ﺃﻭ ﺍﻟﺼﻨﺎﻋﻴﺔ‪.‬‬
‫ﺏ ‪ -‬ﻛﻤﺎ ﺗﺘﻄﻠﺐ ﺍﳌﻬﻨﺔ ﻗﺪﺭﺍﺕ ﻋﻘﻠﻴﺔ ﻣﺘﻤﻴﺰﺓ ﻭﻣﺪﺭﺑﺔ‪ ,‬ﻭﻗﺪ ﺍﺳﺘﻮﻋﺒﺖ ﺟﻤﻠﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻑ‪.‬‬
‫ﺟـ‪ -‬ﻭﺃﻥ ﺗﻮﻇﻒ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺍﺕ ﻭﺍﳌﻌﺎﺭﻑ ﳊﻞ ﻣﺸﻜﻼﺕ ﻣﺤﺪﺩﺓ ‪.‬‬
‫* ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺑﻴﻨﻤﺎ ﻳﺮﻱ ﺗﺎﻭﻧﻲ )‪ (Tauni 1968‬ﺍﳌﻬﻨﺔ ﻋﻠﻰ ﺃﻧﻬﺎ ﻋﻤﻞ ﻣﻨﻈﻢ ﻳﻘﺘﻨﻊ ﺑﻪ ﺍﻹﻧﺴﺎﻥ‪ ,‬ﻭﻳﺤﺎﻭﻝ ﺃﻥ ﻳﻨﻬﺾ‬
‫ﻣﻦ ﺧﻼﻟﻪ ﻤﺑﻄﺎﻟﺐ ﻭﻇﻴﻔﻴﺔ ﻣﺤﺪﺩﺓ‪(Blacking ton III & Person 1968) .‬‬
‫ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﲡﺪ ﺑﺄﻥ ﺍﳌﻬﻨﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻴﻞ ﺷﺨﺼﻲ‪ ,‬ﺃﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻓﺮﺩﻱ ﻳﺪﻓﻊ ﺻﺎﺣﺒﻪ ﺇﻟﻰ‬
‫ﳑﺎﺭﺳﺔ ﻋﻤﻞ ﻣﺎ‪ ,‬ﻏﻴﺮ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻳﺠﺪ ﻟﺪﻯ ﺻﺎﺣﺒﻪ ﺍﻗﺘﻨﺎﻋﺎ ﻧﻔﺴﻴﺎ ﻭﺃﺩﺑﻴﺎﹱ‪.‬‬
‫ﻭﺭﻏﻢ ﺃﻫﻤﻴﺔ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ ﻓﻲ ﲤﻴﻴﺰ ﺍﳌﻬﻨﺔ ﻋﻦ ﺍﳊﺮﻓﺔ ﻭﺍﻟﻮﻇﻴﻔﺔ‪ ,‬ﺇﻻ ﺃﻧﻬﺎ ﺭﻛﺰﺕ ﻋﻠﻰ ﻋﻮﺍﻣﻞ‬
‫ﻭﻣﺘﻐﻴﺮﺍﺕ ﻣﻌﻴﻨﺔ ﻟﺘﺤﺪﻳﺪ ﺧﺼﺎﺋﺺ ﺍﳌﻬﻨﺔ‪ ,‬ﻭﺃﻫﻤﻠﺖ ﻋﻮﺍﻣﻞ ﻭﻣﺘﻐﻴﺮﺍﺕ ﺃﺧﺮﻯ‪ ,‬ﻭﻟﻬﺬﺍ ﻓﺎﻥ ﻛﺜﻴﺮﺍ ﻣﻦ‬
‫)‪Lie‬‬ ‫ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﺍﶈﺪﺛﲔ ﻳﻔﻀﻠﻮﻥ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻬﻨﺔ )ﻣﺠﻤﻮﻋﺔ ﺧﺼﺎﺋﺺ( ﺃﻭ )ﻣﻨﻈﻮﻣﺔ ﻣﻌﺎﻳﻴﺮ(‬
‫‪ ,(Berman, M. C. 2002‬ﻟﻜﻨﻬﻢ ﻳﺨﺘﻠﻔﻮﻥ ﺣﻮﻝ ﺍﻟﻌﺪﺩ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﳌﻌﺎﻳﻴﺮ ﺃﻭ ﺍﳋﺼﺎﺋﺺ‪ ,‬ﻭﺣﻮﻝ‬
‫ﺍﻷﻫﻤﻴﺔ ﺍﻟﻨﺴﺒﻴﺔ ﻟﻜﻞ ﻣﻨﻬﺎ‪ ,‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻟﺘﺒﺎﻳﻦ ﺣﻮﻝ ﲢﺪﻳﺪ ﻃﺒﻴﻌﺔ )ﺍﳌﻌﺎﻳﻴﺮ( ﺫﺍﺗﻬﺎ‪ ,‬ﺛﻢ‬
‫ﺣﻮﻝ ﺍﻷﻫﻤﻴﺔ ﻟﻜﻞ ﻣﻨﻬﺎ‪ :‬ﺃﻱ ﻣﺎ ﺍﻷﻭﻟﻰ ﻣﻨﻬﺎ ﻭﻣﺎ ﺍﻟﺜﺎﻧﻮﻱ? ﻣﺎ ﺍﻻﺳﺎﺳﻲ ﻭﻣﺎ ﺍﻟﻜﻤﺎﻟﻲ?‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺍﳌﻌﺎﻳﻴﺮ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﻟﻮﺍﺟﺐ ﺗﻮﻓﺮﻫﺎ ﻓﻲ ﺃﻱ ﻣﻬﻨﺔ ﺣﺘﻰ ﺗﻜﻮﻥ ﻣﻜﺘﻤﻠ ﹷﺔ‬
‫ﻭﻧﺎﺿﺠ ﹱﺔ ﺗﺘﺮﻛﺰ ﺣﻮﻝ ﺍﶈﺎﻭﺭ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺃ ‪ -‬ﺧﺪﻣﺔ ﻋﺎﻣﺔ ﺫﺍﺕ ﺃﻫﻤﻴﺔ ﺣﻴﻮﻳﺔ ﻓﻲ ﺍﳌﺠﺘﻤﻊ‪ ,‬ﳑﺎ ﻻ ﻳﺴﺘﺒﻌﺪ ﻣﻬﻦ ﺍﻹﻧﺘﺎﺝ‪ ,‬ﻭﺍﻟﺘﻲ ﺗﺨﺘﻠﻒ‬
‫ﺑﺪﻭﺭﻫﺎ ﻋﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻳﺸﺘﻐﻞ ﺑﻬﺎ ﺍﻷﻓﺮﺍﺩ ﳌﺼﻠﺤﺘﻬﻢ ﺍﳌﺎﺩﻳﺔ ﺍﳋﺎﺻﺔ‪.‬‬
‫ﺏ ‪ -‬ﺛﻘﺎﻓﺔ ﻋﺎﻣﺔ ﻭﻣﺘﺨﺼﺼﺔ ﻭﻣﻬﻨﻴﺔ )ﻓﻨﻴﺔ( ﺗﺴﻤﺢ ﻟﻠﻤﻬﻨﻲ ﺃﻥ ﻳﺘﺨﺬ ﻟﻨﻔﺴﻪ ﺭﺅﻳﺔ ﻣﺴﺘﻨﻴﺮﺓ ﻋﻦ‬
‫ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ‪ ,‬ﻭﺃﻥ ﳝﺘﻠﻚ ﺃﺳﺮﺍﺭﺍ ﻋﻠﻤﻴﺔ ﻳﺤﺘﻜﺮﻫﺎ‪ ,‬ﻭﺃﺳﻠﻮﺏ ﻋﻤﻞ ﻳﺘﻘﻨﻪ ﺇﻟﻰ ﻣﺴﺘﻮﻯ ﻳﻌﺠﺰ‬
‫ﻋﻨﻪ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻤﻠﻮﻥ ﺿﻤﻦ ﻣﺠﺎﻝ ﺗﺨﺼﺼﻪ‪.‬‬

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 ‫ﺟـ‪ -‬ﺍﺣﺘﺮﺍﻑ ﻣﻬﻨﻲ ﻣﻨﻈﻢ‪ ,‬ﻭﺍﻧﺘﻤﺎﺀ ﻣﺴﺘﺪﱘ ﺣﺘﻰ ﺗﻐﺪﻭ ﺍﳌﻬﻨﺔ ﺣﻴﺎﺓ ﺩﺍﺋﻤﺔ ﻟﻠﻌﻤﻞ ﻭﺍﻟﻨﻤﻮ ﻓﻴﻪ‪.‬‬
‫ﺩ‪ -‬ﺃﺧﻼﻗﻴﺔ ﻣﻬﻨﻴﺔ ﺗﺘﻀﺢ ﻓﻴﻬﺎ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ‪ ,‬ﻭﲢﺪﺩ ﻓﻴﻬﺎ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﻭﲤﺪ ﺍﳌﻬﻨﻲ ﺑﺄﳕﺎﻁ‬
‫ﺳﻠﻮﻛﻴﺔ ﻣﻌﺮﻭﻓﺔ‪ ,‬ﲤﻴﺰﻩ ﻋﻦ ﺑﻘﻴﺔ ﺍﳌﻬﻨﻴﲔ‪ ,‬ﻭﻳﻠﺘﺰﻡ ﺑﻬﺎ ﻓﻲ ﺍﳌﺠﺘﻤﻊ‪.‬‬
‫ﻫـ‪ -‬ﺗﻨﻈﻴﻢ ﻣﻬﻨﻲ ﻳﺘﻤﺘﻊ ﺑﺎﺳﺘﻘﻼﻟﻴﺔ ﺫﺍﺗﻴﺔ‪ ,‬ﻭﻳﺴﻤﺢ ﻷﻋﻀﺎﺀ ﺍﳉﻤﺎﻋﺔ ﺍﳌﻬﻨﻴﺔ ﺃﻥ ﻳﺒﺎﺷﺮﻭﺍ ﻣﻦ ﺧﻼﻟﻪ‬
‫ﻓﻲ ﺍﺗﺨﺎﺫ ﺍﻟﺘﺪﺍﺑﻴﺮ ﺍﻟﺘﻲ ﺗﺮﻓﻊ ﻣﻦ ﻣﺴﺘﻮﻳﺎﺕ ﻣﻬﻨﺘﻬﻢ‪ ,‬ﻭﲢﺴﻦ ﻣﻦ ﺃﻭﺿﺎﻉ ﺍﻟﻌﺎﻣﻠﲔ ﻓﻴﻬﺎ‪.‬‬
‫ﺑﻴﻨﻤﺎ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ‪ .‬ﻟﻜﻲ ﺗﺘﺤﻮﻝ ﺍﻟﻮﻇﻴﻔﺔ ﺇﻟﻰ ﻣﻬﻨﺔ‪ ,‬ﻓﺈﻧﻪ ﻳﺘﻄﻠﺐ ﻣﻨﻬﺎ ﺛﻼﺛﺔ‬
‫ﻣﺴﺘﻠﺰﻣﺎﺕ ﺃﺳﺎﺳﻴﺔ ﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﻗﺎﻋﺪﺓ ﻣﻌﺮﻓﻴﺔ ﻣﺘﺨﺼﺼﺔ‪.‬‬
‫ﺏ ‪ -‬ﺍﻟﺘﺰﺍﻡ ﺑﺘﻘﺪﱘ ﺃﻓﻀﻞ ﺍﳋﺪﻣﺎﺕ ﻟﻠﺰﺑﺎﺋﻦ‪ ,‬ﺃﻭ ﺍﳌﺴﺘﻔﻴﺪﻳﻦ ﻣﻦ ﺍﳌﻬﻨﺔ‪.‬‬
‫ﺟـ‪ -‬ﲢﺪﻳﺪ ﺍﳌﻌﺎﻳﻴﺮ ﺍﳌﻬﻨﻴﺔ ﻭﺗﺮﻭﻳﺠﻬﺎ‪) .‬ﻣﺤﻤﻮﺩ ﻗﻤﺒﺮ‪1983 ,‬ﻡ(‬
‫ﻭﻟﻜﻦ ﺃﻻ ﳝﻜﻦ ﺃﻥ ﻧﺘﺴﺎﺀﻝ‪ :‬ﻣﺎ ﻣﺪﻟﻮﻝ ﺍﳌﻌﺎﻳﻴﺮ? ﻭﻛﻢ ﻫﻲ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﻳﻴﺮ‪ ,‬ﻭﻧﺤﻦ ﺑﺼﺪﺩ ﺍﳊﺪﻳﺚ ﻋﻠﻰ‬
‫ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﻷﺳﺘﺎﺫ )ﺃﻭ ﺍﳌﻌﻠﻢ(?‪.‬‬
‫* اﻟﻤﻌﺎﻳﻴﺮ ‪: Criterion‬‬
‫ﺗﻌﺪ ﺍﳌﻌﺎﻳﻴﺮ ﻓﻲ ﻣﺠﺎﻝ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺮﺑﻮﻱ ﻗﻀﻴﺔ ﻣﻬﻤﺔ ﻭﺃﺳﺎﺳﻴﺔ ﺑﻬﺪﻑ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻘﻮﱘ‪,‬‬
‫ﻭﻣﻦ ﺩﻭﻧﻬﺎ ﻳﺴﺘﺤﻴﻞ ﺇﺟﺮﺍﺀ ﻫﺎﺗﲔ ﺍﻟﻌﻤﻠﻴﺘﲔ‪ ,‬ﻭﻫﻲ ﲤﺜﻞ ﻏﺎﻟﺒﺎﹱ ﻣﻮﺍﺻﻔﺎﺕ ﻭﺧﺼﺎﺋﺺ ﻛﻤﻴﺔ ﻭﻧﻮﻋﻴﺔ‬
‫ﻳﺴﺎﻋﺪ ﺗﻮﻇﻴﻔﻬﺎ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻘﻮﱘ ﻋﻲ ﺻﻴﺎﻏﺔ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﺼﺎﺋﺒﺔ‪ ,‬ﻭﺇﺻﺪﺍﺭ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻨﺎﺳﺒﺔ‪ ,‬ﻟﺬﺍ ﻓﺈﻥ ﲢﺪﻳﺪ ﺍﳌﻌﺎﻳﻴﺮ ﺍﻟﺪﻗﻴﻘﺔ ﻟﻘﻴﺎﺱ ﺳﻠﻮﻙ ﻣﺎ ﻳﺴﻬﻞ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺘﻌﻠﻘﺔ‬
‫ﺑﺠﻤﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﻓﻬﻤﻪ ﻭﺗﻔﺴﻴﺮﻩ‪ ,‬ﻭﻋﺪﻡ ﺗﻮﻓﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺎﻳﻴﺮ ﻳﺠﻌﻞ ﻣﻦ ﻋﻤﻠﻴﺔ ﺇﻃﻼﻕ‬
‫ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺘﺮﺑﻮﻱ ﺃﻭ ﺫﺍﻙ ﻋﻤﻠﻴﺔ ﻋﻔﻮﻳﺔ ﺍﺭﲡﺎﻟﻴﺔ ﺫﺍﺗﻴﺔ ﻏﻴﺮ ﺩﻗﻴﻘﺔ‪ ,‬ﻭﻻ ﻣﻮﺿﻮﻋﻴﺔ‪.‬‬
‫ﻭﺍﳌﻌﺎﻳﻴﺮ ﻫﻲ ﻣﺆﺷﺮﺍﺕ ﰎ ﺻﻴﺎﻏﺘﻬﺎ ﻓﻲ ﺷﻜﻞ )ﻋﺒﺎﺭﺍﺕ( ﺃﻭ )ﺇﻗﺮﺍﺭﺍﺕ( ﳌﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‬
‫ﻓﻲ ﺿﻮﺀ ﺍﲡﺎﻫﺎﺕ ﻭﻣﻌﺎﺭﻑ ﻭﻗﻴﻢ ﻣﺤﺪﺩﺓ )‪ (Kordalewski Sohn 2002‬ﺃﻭ ﺑﺘﻌﺒﻴﺮ ﺁﺧﺮ ﻫﻲ )ﻋﺒﺎﺭﺍﺕ(‬
‫ﺃﻭ )ﺟﻤﻞ( ﲢﺪﺩ ﻣﺎ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﺃﻥ ﻳﻌﺮﻓﻪ ﻭﻳﺘﻌﻠﻤﻪ )‪.(El-Khatib, Hamdi 2002‬‬
‫ﻓﺎﳌﻌﻴﺎﺭ ﻳﻘﺼﺪ ﺑﻪ ﺇﺫﻥ‪ :‬ﺍﳌﺴﺘﻮﻯ ﺍﳌﻘﺒﻮﻝ ﻟﻸﺩﺍﺀ ﻟﻨﺎﰋ ﺍﻟﺘﻌﻠﻢ‪ ,‬ﺃﻭ ﺍﻛﺘﺴﺎﺏ ﺧﺒﺮﺓ‪ ,‬ﺃﻭ ﺍﺗﻘﺎﻥ ﻣﻬﺎﺭﺓ‪ ,‬ﺇﺫ‬
‫ﳝﻜﻦ ﻣﻦ ﺧﻼﻟﻪ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﺪﻯ ﲢﻘﻴﻖ ﺍﻟﻬﺪﻑ ﺍﻟﺮﺋﻴﺴﻲ‪ ,‬ﺃﻭ ﺗﺪﺭﻳﺐ ﻣﻌﲔ‪ ,‬ﺃﻭ ﺇﳒﺎﺯ ﺑﺮﻧﺎﻣﺞ ﺗﻌﻠﻴﻤﻲ‬
‫‪ -‬ﺗﻌﻠﻤﻲ ﻣﺎ‪ ,‬ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﻫﻨﺎ ﺃﻥ ﲢﺪﻳﺪ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻘﺒﻮﻝ ﻟﻸﺩﺍﺀ ﺍﻟﺘﺪﺭﻳﺴﻲ ﻟﻠﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻟﻴﺲ‬
‫ﺑﺎﻷﻣﺮ ﺍﻟﻬﲔ ﺍﻟﺴﻬﻞ‪ ,‬ﻓﻬﻮ ‪ -‬ﺃﻱ ﺍﻟﺘﺪﺭﻳﺲ ‪ -‬ﻋﻤﻞ ﺗﺘﺪﺍﺧﻞ ﻓﻴﻪ ﻋﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺘﺸﺎﺑﻜﺔ‪ ,‬ﻭﺍﻟﺘﻲ‬

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‫ﻳﺼﻌﺐ ﺃﺣﻴﺎﻧﺎ ﲢﺪﻳﺪﻫﺎ‪ ,‬ﺛﻢ ﺃﻧﻪ ﺃﻣﺮ ﻣﻮﻗﻔﻲ‪ ,‬ﻳﺨﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﻲ ﺗﺆ ﹽﺩﻯ ﻣﻦ ﺧﻼﻟﻬﺎ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ﲢﻴﻂ ﺑﺎﳌﻮﻗﻒ ﺍﻟﺘﺪﺭﻳﺴﻲ ﻧﻔﺴﻪ‪.‬‬
‫ﻓﻤﻼﺣﻈﺔ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﺃﻭ ﺍﻟﻜﻔﺎﻳﺔ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﺍﳌﺮﺍﺩ ﺗﻘﻮﳝﻬﺎ‪ ,‬ﻳﺘﻢ ﺭﺻﺪﻫﺎ ﻭﺗﺴﺠﻴﻞ ﺍﻟﺒﻴﺎﻧﺎﺕ‬
‫ﺣﻮﻟﻬﺎ ﻛﻤﺎ ﲡﺮﻱ ﻣﻦ ﻗﺒﻞ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻓﻲ ﻏﺮﻓﺔ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻛﻤﺎ ﻫﻲ ﺍﳊﺎﻝ ﻓﻲ ﻣﻌﺎﻣﻞ ﺍﻟﺘﺪﺭﻳﺲ‬
‫ﺍﳌﺼﻐﺮ‪ ,‬ﻭﻣﺮﺍﻛﺰ ﻭﻣﺆﺳﺴﺎﺕ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﺘﺴﻬﻴﻼﺕ ﺍﳊﺪﻳﺜﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻓﻲ‬
‫ﺍﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪ ,‬ﻭﺗﻄﻮﻳﺮ ﻛﻔﺎﻳﺎﺗﻪ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪ ,‬ﻭﺃﺳﺎﻟﻴﺒﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻳﺘﻢ ﻛﻞ ﺫﻟﻚ ﻭﻓﻖ‬
‫ﺃﺩﺍﺓ ﻣﻨﺎﺳﺒﺔ‪ ,‬ﻣﻨﺘﻘﺎﺓ ﻭﺗﺨﻀﻊ ﳌﻌﺎﻳﻴﺮ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻣﻦ ﻗﺒﻞ ﺍﳌﺘﺨﺼﺼﲔ‪ ,‬ﻋﻠﻰ ﺃﻥ ﺗﺘﻼﺀﻡ ﻫﺬﻩ ﺍﻷﺩﺍﺓ ﻣﻊ‬
‫ﻃﺒﻴﻌﺔ ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﺍﳌﺮﺍﺩ ﺗﻘﻮﳝﻬﺎ )ﻣﺤﻤﺪ ﺯﻳﺎﺩ ﺣﻤﺪﺍﻥ‪1984 ,‬ﻡ(‪.‬‬
‫ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﳌﻼﺣﻈﺔ‪ ,‬ﻭﻓﻲ ﺿﻮﺀ ﺍﻷﺩﺍﺓ ﺍﳌﺨﺘﺎﺭﺓ‪ ,‬ﻳﻘﻮﻡ ﺍﳌﺨﺘﺼﻮﻥ ﺑﺘﺒﻮﻳﺐ ﻭﺗﺼﻨﻴﻒ ﺍﻟﺒﻴﺎﻧﺎﺕ‬
‫ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻲ ﰎ ﲡﻤﻴﻌﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻷﺩﺍﺓ ﺍﻟﺘﻘﻮﳝﻴﺔ‪ ,‬ﻭﻓﻖ ﺍﺧﺘﺼﺎﺻﺎﺗﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ,‬ﻭﻣﻦ ﻫﻨﺎ ﺗﺒﺪﺃ‬
‫ﻋﻤﻠﻴﺔ ﺍﳌﻘﺎﺭﻧﺔ ﺣﺴﺐ ﺍﳌﻌﺎﻳﻴﺮ ﺍﳌﻮﺿﻮﻋﺔ‪.‬‬
‫ﻟﺬﺍ ﻳﺘﻢ ﺍﻟﺘﺄﻛﺪ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ,‬ﺑﺄﻧﻪ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺩﻗﻴﻘﺔ ﻭﻣﻮﺿﻮﻋﻴﺔ ﻭﻭﺍﺿﺤﺔ‬
‫ﻭﻣﺒﻮﺑﺔ ﺗﺒﻮﻳﺒﺎﹱ ﺳﻠﻴﻤﺎﹱ‪ ,‬ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﻋﻤﻠﻴﺔ ﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﺎﳌﻌﺎﻳﻴﺮ ﺳﻬﻠﺔ‪ ,‬ﻭﺻﺎﳊﺔ ﻓﻲ ﺃﺣﻜﺎﻣﻬﺎ ﻭﺗﻘﺪﻳﺮﺍﺗﻬﺎ‪.‬‬
‫)ﻣﺤﻤﺪ ﺯﻳﺎﺩ ﺣﻤﺪﺍﻥ‪1984,‬ﻡ(‪.‬‬
‫* أﻧﻮاع اﻟﻤﻌﺎﻳﻴﺮ ‪:‬‬
‫ﻫﻨﺎﻙ ﺃﻧﻮﺍﻉ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﳌﻌﺎﻳﻴﺮ ﺍﳌﻌﺘﻤﺪﺓ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻳﺘﻢ ﻓﻲ ﺿﻮﺋﻬﺎ ﺗﻘﻮﱘ ﺃﺳﺎﻟﻴﺐ ﺇﻋﺪﺍﺩ‬
‫ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪ ,‬ﺃﻭ ﻗﻴﺎﺱ ﻣﺪﻯ ﲢﺼﻴﻠﻪ ﻭﺍﺳﺘﻴﻌﺎﺑﻪ ﻟﻠﻤﻬﺎﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪ ,‬ﺃﺣﺪ‬
‫ﻫﺬﻩ ﺍﳌﻌﺎﻳﻴﺮ ﻳﺘﻌﻠﻖ ﺑﺎﶈﺘﻮﻯ ‪ ,Content‬ﻭﺍﻵﺧﺮ ﻳﺘﻌﻠﻖ ﻤﺑﺴﺘﻮﻳﺎﺕ ﺍﻷﺩﺍﺀ )‪ ,(Performances‬ﻭﺍﻟﺜﺎﻟﺚ‬
‫ﻳﺨﺘﺺ ﻤﺑﻌﺎﻳﻴﺮ ﺍﻟﺘﻔﻮﻕ ﻭﺍﻟﻜﻤﺎﻝ )‪ ,(Standards of Excellence‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺃﺣﻴﺎﻧﺎﹱ ﻣﺼﻄﻠﺢ ﺍﳌﻌﺎﻳﻴﺮ‬
‫ﺍﳌﻄﻠﻘﺔ )‪ ,(Absolute Standards‬ﻭﺍﻟﺮﺍﺑﻊ ﻫﻮ ﻣﺎ ﻳﺼﻄﻠﺢ ﻋﻠﻰ ﺗﺴﻤﻴﺘﻪ ﺑـ )‪,(Relative Standards‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻌﺎﻳﻴﺮ ﺃﺧﺮﻯ ﺳﻮﻑ ﻳﺘﻢ ﺍﻟﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ ﻓﻲ ﺣﻴﻨﻬﺎ‪ ,‬ﻭﺍﻵﻥ ﺳﻮﻑ ﻳﺘﻢ ﺷﺮﺡ ﺩﻻﻻﺕ ﻭﻣﻌﺎﻧﻲ ﻫﺬﻩ‬
‫ﺍﳌﻌﺎﻳﻴﺮ ﺑﺸﻲﺀ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‪.‬‬

‫أ ‪ -‬ﻣﻌﺎﻳﻴﺮ اﻟﻤﺤﺘﻮى ‪:Content Standards‬‬

‫ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻭﺻﻒ ﻋﺎﻡ ﻭﺷﺎﻣﻞ ﻟﻠﻤﻌﺎﺭﻑ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻟﺬﻫﻨﻴﺔ ﺍﻟﺘﻲ ﻳﺘﻄﻠﺐ ﻣﻦ‬
‫ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﺃﻥ ﻳﺴﺘﻮﻋﺒﻬﺎ ﻭﻳﺘﻘﻨﻬﺎ ﻓﻲ ﺍﳌﻮﺍﺩ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻟﺘﺨﺼﺼﻴﺔ‪ ,‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻮﺣﺪﺍﺕ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ,‬ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﻭﻃﺮﺍﺋﻖ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﻋﻠﻢ ﻧﻔﺲ ﺍﻟﻨﻤﻮ‪...‬ﺍﻟﺦ;‬

‫‪١٣٠‬‬
 ‫ب‪ -‬ﻣﻌﺎﻳﻴﺮ ا‪¤‬داء ‪:Performance Standards‬‬
‫ﻳﹹﺠﻤﹻ ﹹﻊ ﱞ‬
‫ﻛﻞ ﻣﻦ ﺍﳋﻄﻴﺐ )‪ ,(El-Khatib, 2003‬ﻭﻣﺎﺕ ﺷﺎﻱ )‪ (Mcl, Shey, M- 2003‬ﺃﻥ ﻣﻌﺎﻳﻴﺮ ﺍﻷﺩﺍﺀ‬
‫ﻫﻲ ﻭﺻﻒ ﳌﺎ ﻳﺠﺐ ﺃﻥ ﻳﻌﺮﻓﻪ ﺍﻟﻄﺎﻟﺐ ﻣﻦ ﻛﻔﺎﻳﺎﺕ ﻭﻣﻬﺎﺭﺍﺕ ﺗﺪﺭﻳﺴﻴﺔ‪ ,‬ﻭﻳﻘﻮﻡ ﺑﻬﺎ ﻗﻴﺎﻡ ﺇﺗﻘﺎﻥ ﻭﺇﺟﺎﺩﺓ‪,‬‬
‫ﻭﻳﺘﻤﻜﻦ ﻣﻦ ﺃﺩﺍﺋﻪ ﺑﻜﻔﺎﺀﺓ ﻭﳒﺎﺡ‪.(El-Khatib, Hamdi 2003) ,‬‬

‫ج ‪ -‬اﻟﻤﻌﺎﻳﻴﺮ اﻟﻤﻄﻠﻘﺔ )أو ﻣﻌﺎﻳﻴﺮ اﻟﺘﻔﻮق( ‪:Standards of Excellence‬‬

‫ﻭﻫﻲ ﺍﳌﻌﺎﻳﻴﺮ ﺍﻟﺘﻘﻮﳝﻴﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﻷﻭﻟﻮﻳﺎﺕ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﺘﻲ ﺗﻨﺺ ﻋﻠﻴﻬﺎ ﻣﺮﺍﺳﻴﻢ ﻭﻟﻮﺍﺋﺢ‬
‫ﺧﻄﻂ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﺃﻭ ﺃﻫﺪﺍﻑ ﻛﻞ ﻣﻦ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ‪ ,‬ﻭﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺎﻟﻲ‪ ,‬ﺃﻭ ﻫﻲ ﻣﺎ ﺗﺘﻀﻤﻨﻪ ﻣﻨﺎﻫﺞ ﻭﺑﺮﺍﻣﺞ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ ‪ ,‬ﻭﻣﺆﺳﺴﺎﺕ ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ‬
‫ﺍﳌﻌﻠﻤﲔ ﻣﻦ ﺑﻨﻮﺩ ﻭﻏﺎﻳﺎﺕ ﻭﺃﻫﺪﺍﻑ‪ ,‬ﺃﻭ ﺁﺭﺍﺀ ﻭﳑﺎﺭﺳﺎﺕ ﺍﳋﺒﺮﺍﺀ ﻭﺍﳌﺮﺑﲔ ﺍﶈﻠﻴﲔ ﺃﻭ ﺍﻟﻌﺎﳌﻴﲔ ﺣﻴﺚ‬
‫ﹴ‬
‫ﺣﻴﻨﺌﺬ ﻣﺼﻄﻠﺢ )ﺍﳌﻌﺎﻳﻴﺮ ﺍﳌﻄﻠﻘﺔ ‪ ,(Absolute Standards‬ﻷﻥ ﺍﳌﻘﻮﻣﲔ ﻟﻠﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‬ ‫ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ‬
‫ﻓﻲ ﻣﺠﺎﻝ ﻛﻔﺎﻳﺘﻪ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻳﺤﻜﻤﻮﻥ ﻟﻪ ﺃﻭﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻟﻬﺎ‪) (Stake, Ropert 1967) ,‬ﻣﺤﻤﺪ ﺯﻳﺎﺩ‬
‫ﺣﻤﺪﺍﻥ‪1984 ,‬ﻡ(‪.‬‬

‫د ‪ -‬اﻟﻤﻌﺎﻳﻴﺮ اﻟﻨﺴﺒﻴﺔ ‪:Relative Standards‬‬

‫ﻫﻲ ﺧﺼﺎﺋﺺ ﻭﻣﻮﺍﺻﻔﺎﺕ ﺗﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻓﻲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻌﺎﺩﻳﺔ ﻣﺤﻠﻴﺎﹱ ﻭﻋﺎﳌﻴﺎﹱ‪,‬‬
‫ﻳﺸﺮﻁ ﻋﺪﻡ ﺗﻌﺎﺭﺿﻬﺎ ﻣﻊ ﺍﳌﻌﺎﻳﻴﺮ ﺍﳌﻄﻠﻘﺔ )‪.(Stake, Ropert 1967‬‬

‫ﻫـ ‪ -‬اﻟﻤﻌﻴﺎر اﻟﻤﻘﺎرن‪:‬‬

‫ﻭﻫﻮ ﻣﻌﻴﺎﺭ ﻧﺴﺒﻲ ﺑﻄﺒﻴﻌﺘﻪ ﺃﻳﻀﺎﹱ ﻷﻧﻪ ﻳﺘﺒﺎﻳﻦ ﻣﻦ ﻣﻨﻈﻮﻣﺔ ﺇﻟﻰ ﺃﺧﺮﻯ‪ ,‬ﻭﻣﻦ ﺑﻴﺌﺔ ﺗﺨﺘﻠﻒ ﻋﻨﻬﺎ‪ ,‬ﺑﻞ‬
‫ﻳﺨﺘﻠﻒ ﻣﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﻠﻤﲔ ﺇﻟﻰ ﻣﺠﻤﻮﻋﺔ ﺃﺧﺮﻯ ‪ ..‬ﺣﻴﺚ ﻗﺪ ﻳﻜﻮﻥ ﻣﺮﺗﻔﻌﺎﹱ ﺃﻭ ﻣﺘﺪﻧﻴﺎﹱ ﻭﻓﻖ ﺍﺭﺗﻔﺎﻉ‬
‫ﺃﻭ ﺗﺪﻧﻲ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﺘﻨﻔﻴﺬ ﻟﻠﻤﻬﺎﺭﺍﺕ ﺃﻭ ﺍﻟﻜﻔﺎﻳﺔ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻓﻲ ﻛﻞ ﺣﺎﻟﺔ ﺃﻭ ﻭﺿﻊ ﻣﻌﲔ ﻛﻤﺎ ﺃﻥ ﺍﻟﻄﺎﻟﺐ‬
‫‪ -‬ﺍﳌﻌﻠﻢ ﻗﺪ ﻳﺨﺘﺎﺭ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻘﻮﱘ ﻭﻳﹹﻌﺘﺒﺮ ﻧﺎﺟﺤﺎﹱ ﻓﻲ ﺿﻮﺀ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ ﻭﺑﻘﻠﻴﻞ ﻣﻦ ﺍﳉﻬﺪ ﻭﺍﻹﳒﺎﺯ‪,‬‬
‫ﺣﻴﺚ ﻳﻜﻮﻥ ﲢﺼﻴﻠﻪ ﻭﻣﻬﺎﺭﺍﺗﻪ ﻭﻛﻔﺎﻳﺎﺗﻪ ﻣﺘﻮﺳﻄﺔ‪ ,‬ﻭﻳﻜﻮﻥ ﻓﻲ ﻛﻞ ﻣﻨﻬﺎ ﻧﺎﺟﺤﺎﹱ ﻷﻧﻪ ﲢﺼﻞ ﻋﻠﻰ ﺍﳊﺪ‬
‫ﺍﻷﺩﻧﻰ ﺍﳌﻘﺘﺮﺡ ﻣﻦ ﻗﺒﻞ ﺍﳉﻬﺎﺕ ﺍﻟﺮﺳﻤ ﹽﻴﺔ )ﻣﺤﻤﺪ ﺯﻳﺎﺩ ﺣﻤﺪﺍﻥ‪1984 ,‬ﻡ(‪.‬‬

‫و ‪ -‬ﻣﻌﻴﺎر اﻟﻤﺤﻚ )أو اﻟﺼﺤﺔ(‪:‬‬

‫ﻭﻫﻮ ﻣﻌﻴﺎﺭ ﻣﻄﻠﻖ ﺑﺬﺍﺗﻪ ﺃﻳﻀﺎﹱ‪ ,‬ﻷﻧﻪ ﻣﻮﺣﺪ ﻓﻲ ﺃﻏﻠﺐ ﺍﻷﺣﻮﺍﻝ ﻳﺘﻮﺟﺐ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟﻄﻠﺒﺔ ‪ -‬ﺍﳌﻌﻠﻤﲔ‬
‫ﺍﻻﺭﺗﻔﺎﻉ ﺇﻟﻰ ﻣﺴﺘﻮﺍﻩ ﻣﻦ ﺍﻹﳒﺎﺯ ﺣﺘﻰ ﻳﹹﻌ ﹽﺪﻭﻥ ﻣﻦ ﺍﻟﻨﺎﺟﺤﲔ ﻓﻲ ﻣﻬﺎﺭﺍﺗﻬﻢ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ,‬ﻭﻛﻔﺎﻳﺎﺗﻬﻢ‬
‫ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪ ,‬ﻭﻓﻲ ﺧﺼﺎﺋﺺ ﺷﺨﺼﻴﺎﺗﻬﻢ ﺍﳌﻬﻨﻴﺔ‪ ,‬ﻭﺍﻟﺘﻲ ﻳﺘﻢ ﺗﻘﻮﳝﻬﺎ ﻣﻦ ﻗﺒﻞ ﺍﳌﻼﺣﻈﲔ‪ ,‬ﻭﻣﻌﻴﺎﺭ ﺍﶈﻚ‬

‫‪١٣١‬‬
‫ﺍﳌﻄﻠﻖ ﻫﺬﺍ ﻫﻮ ﺃﻛﺜﺮ ﺍﺳﺘﺠﺎﺑﺔ ﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻮﻇﻴﻔﻲ ﻟﻠﺘﺪﺭﻳﺲ ﻭﺍﳊﻴﺎﺓ ﺍﳌﻬﻨﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ‪ ,‬ﻭﺍﻟﺘﻲ ﻳﺘﻢ‬
‫ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻟﺸﻐﻠﻬﺎ‪ ,‬ﻷﻥ ﺍﳌﺮﺑﲔ ﻳﺘﺒﻨﻮﻧﻪ ﻭﻳﻌﺘﻤﺪﻭﻧﻪ ﻋﻠﻰ ﺃﺳﺎﺱ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ‬
‫ﻣﻮﺿﻮﻋﻴﺔ ﺩﻗﻴﻘﺔ ﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‪ ,‬ﻭﺍﻷﺩﻭﺍﺭ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﻬﺎ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪,‬‬
‫ﻭﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻹﳒﺎﺯﻳﺔ ﺍﻟﻨﺎﺟﺤﺔ ﺍﻟﺘﻲ ﻳﺒﻠﻐﻬﺎ‪) ,‬ﻣﺤﻤﺪ ﺯﻳﺎﺩ ﺣﻤﺪﺍﻥ‪1984 ,‬ﻡ(‪.‬‬
‫* أﻫﻤﻴﺔ اﻟﻤﻌﺎﻳﻴﺮ ﻓﻲ اﻟﻤﺠﺎل اﻟﺘﺮﺑﻮي ‪:‬‬
‫ﻳﺮﻯ ﻛﻞ ﻣﻦ ﺍﳋﻄﻴﺐ‪ ,‬ﻭﻋﺒﺪﺍﻟﻐﻔﺎﺭ )‪ (Abd El-Ghaffar, 2003) (El-Khatib, 2003‬ﺃﻥ ﻟﻠﻤﻌﺎﻳﻴﺮ‬
‫ﺃﻫﻤﻴﺔ ﻛﺒﻴﺮﺓ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫• ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﳌﻮﺟﻬﻮﻥ ﻭﺍﳌﺸﺮﻓﻮﻥ ﻋﻠﻰ ﺇﻋﺪﺍﺩ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻟﺘﻘﻮﱘ ﻣﺴﺘﻮﻯ ﺃﺩﺍﺋﻪ ﻟﻠﺘﺪﺭﻳﺲ‬
‫ﺑﺸﻜﻞ ﻣﻮﺿﻮﻋﻲ ﻭﺩﻗﻴﻖ‪.‬‬
‫• ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻟﻠﺘﻘﻮﱘ ﺍﻟﺬﺍﺗﻲ ﺑﺤﻴﺚ ﺗﺴﺎﻋﺪﻩ ﻫﺬﻩ ﺍﳌﻌﺎﻳﻴﺮ ﻓﻲ ﺗﻄﻮﻳﺮ ﻧﻔﺴﻪ ﻣﻬﻨﻴﺎﹱ‪,‬‬
‫ﻭﺗﻮﻓﺮ ﻟﻪ ﻣﺎ ﻳﻨﺒﻐﻲ ﻣﻌﺮﻓﺘﻪ ﻭﺃﺩﺍﺅﻩ‪ ,‬ﻭﻣﺎ ﻫﻮ ﻣﺘﻮﻗﻊ ﻣﻨﻪ ﺇﳒﺎﺯﻩ‪.‬‬
‫• ﺗﺆﺩﻱ ﺍﳌﻌﺎﻳﻴﺮ ﺇﻟﻰ ﺇﻳﺠﺎﺩ ﻋﻼﻗﺔ ﺑﲔ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻭﺍﳌﻜﻮﻧﲔ ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﻭﻣﻮﺟﻬﲔ ﻟﻮﺟﻮﺩ ﺃﺳﺲ‬
‫ﻣﻮﺿﻮﻋﻴﺔ ﻭﺩﻗﻴﻘﺔ ﻣﺸﺘﺮﻛﺔ ﻟﻠﺘﻔﺎﻫﻢ‪.‬‬
‫• ﺗﻀﻤﻦ ﺍﳌﻌﺎﻳﻴﺮ ﺟﻮﺩﺓ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻟﻠﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻭﺫﻟﻚ ﻤﺑﺎ ﲤﺜﻠﻪ ﻣﻦ ﺳﻘﻒ ﺃﻋﻠﻰ ﻣﻦ‬
‫ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ .‬ﻭﺍﻟﺘﻲ ﻳﺠﺐ ﺃﻥ ﻳﺴﻌﻰ ﺟﺎﻫﺪﺍﹱ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪.‬‬
‫• ﺗﺴﺎﻋﺪ ﻣﺼﻤﻤﻲ ﺍﻟﺒﺮﺍﻣﺞ ﻭﺍﳌﻨﺎﻫﺞ ﻓﻲ ﺑﻨﺎﺀ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺘﻲ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺃﺛﻨﺎﺀ ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ‬
‫ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪) ,‬ﺭﺿﺎ ﺣﺎﻓﻆ ﺍﻷﺩﻏﻢ‪2003 ,‬ﻡ(‪.‬‬
‫• ﻭﻣﻦ ﻫﻨﺎ ﺗﺒﺮﺯ ﺍﳊﺎﺟﺔ ﺍﳌﺎﺳﺔ ﺇﻟﻰ ﺗﻮﺣﻴﺪ ﻛﺎﻓﺔ ﺍﳌﻌﺎﻳﻴﺮ ﺍﻟﺘﻲ ﺗﻘﺘﻀﻴﻬﺎ ﻃﺒﻴﻌﺔ ﺗﻄﻮﺭ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ‪,‬‬
‫ﻭﺗﻄﻮﺭ ﻣﻔﺎﻫﻴﻢ ﺍﻟﺘﺮﺑﻴﺔ ﻭﲡﺪﺩﻫﺎ ﻭﺗﻨﻮﻉ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻛﻤﺎ ﻳﻘﺘﻀﻴﻬﺎ ﺑﺮﻭﺯ ﺍﳌﺴﺘﺤﺪﺛﺎﺕ ﻓﻲ‬
‫ﻣﺠﺎﻝ ﺗﻘﻨﻴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻭﺳﺎﺋﻠﻪ‪ ,‬ﻭﺑﺬﻟﻚ ﻳﺘﺴﻨﻰ ﻟﻠﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ‪,‬‬
‫ﻭﺍﻛﺘﺴﺎﺏ ﺍﳌﻌﺎﺭﻑ ﻭﺍﳋﺒﺮﺍﺕ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺑﻨﺎﺅﻫﺎ ﻭﺗﻄﻮﻳﺮﻫﺎ‪,‬‬
‫ﻭﺍﺳﺘﻐﻼﻟﻬﺎ ﻓﻲ ﻣﺠﺎﻝ ﻣﻬﻨﺘﻪ‪ ,‬ﻭﺑﺬﻟﻚ ﺗﻀﻤﻦ ﺗﻮﺣﻴﺪ ﻧﻮﻉ ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﻣﺴﺘﻮﺍﻫﺎ ﻭﺍﻟﺘﻲ‬
‫ﻳﺠﺐ ﺃﻥ ﻳﺴﺘﻮﻋﺒﻬﺎ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﺃﺛﻨﺎﺀ ﺍﻹﻋﺪﺍﺩ‪ ,‬ﻛﻤﺎ ﺗﻀﻤﻦ ﺗﻮﺣﻴﺪ ﺍﻷﻫﺪﺍﻑ ﻭﺍﻟﻐﺎﻳﺎﺕ‪,‬‬
‫ﻭﻣﺴﺘﻮﻱ ﺍﻹﻋﺪﺍﺩ ﻭﻧﻮﻋﻴﺘﻪ‪.‬‬
‫ﺇﻥ ﺍﳌﻌﺎﻳﻴﺮ ﺍﳌﻘﺼﻮﺩﺓ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺗﺘﻌﻠﻖ ﺑـ‪:‬‬
‫• ﻣﻌﺎﻳﻴﺮ ﺍﻻﻧﺘﻘﺎﺀ ﻭﺍﻟﻘﺒﻮﻝ ﻤﺑﺆﺳﺴﺎﺕ ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ‪ -‬ﺍﳌﻌﻠﻤﲔ ﺣﺘﻰ ﻻ ﺗﺨﻀﻊ ﻟﻼﺭﲡﺎﻝ‪ ,‬ﺃﻭ‬
‫ﺗﻌﺘﻤﺪ ﻋﻠﻰﺍﳌﻘﺎﺑﻼﺕ ﺍﻟﺸﻜﻠﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ ,‬ﺃﻭ ﺍﻟﺘﻲ ﻻ ﺗﺘﻮﻓﺮ ﻓﻴﻬﺎ ﺃﺩﻧﻰ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ‪.‬‬
‫• ﻣﻌﺎﻳﻴﺮ ﻭﻣﻮﺍﺻﻔﺎﺕ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻓﻦ ﺍﻷﺩﻭﺍﺭ ﻭﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺘﻲ ﺳﻴﻀﻄﻠﻊ ﺑﻬﺎ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ ﺃﺛﻨﺎﺀ‬
‫ﺍﻟﺘﺤﺎﻗﻪ ﺑﺎﻟﻌﻤﻞ ﻓﻲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪١٣٢‬‬
 ‫• ﻣﻌﺎﻳﻴﺮ ﺍﻟﺘﺨﺮﺝ ﻣﻦ ﺃﻱ ﺑﺮﻧﺎﻣﺞ ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪.‬‬
‫• ﻣﻌﺎﻳﻴﺮ ﺍﻟﺘﺮﻗﻴﺔ ﺍﳌﻬﻨﻴﺔ ﻭﺍﻟﺘﻘﺪﻡ ﺍﻟﻮﻇﻴﻔﻲ‪ ,‬ﻭﺫﻟﻚ ﺣﺘﻰ ﲤﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻋﻮﺍﻣﻞ ﻓﻌﺎﻟﺔ ﻟﺘﺤﻔﻴﺰ‬
‫ﺍﳌﻠﺘﺤﻘﲔ ﺑﻬﺬﻩ ﺍﳌﻬﻨﺔ‪ ,‬ﻭﺗﻐﺮﻱ ﻏﻴﺮ ﺍﳌﻠﺘﺤﻘﲔ ﺑﻬﺎ‪ ,‬ﻭﻛﺬﻟﻚ ﺣﺘﻰ ﺗﻜﻮﻥ ﺩﺍﻓﻌﺎﹱ ﺇﻳﺠﺎﺑﻴﺎﹱ ﻟﻠﻤﺸﺎﺭﻛﺔ ﻓﻲ‬
‫ﺍﻟﻨﺸﺎﻃﺎﺕ ﻭﺍﻟﻔﻌﺎﻟﻴﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻀﻤﻨﻬﺎ ﻣﺠﺎﻻﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻤﺑﺆﺳﺴﺎﺗﻬﻢ‪ ,‬ﻭﺗﺸﻌﺮﻫﻢ ﺑﺎﻻﻋﺘﺰﺍﺯ‬
‫ﻭﺍﻻﻧﺘﻤﺎﺀ ﺍﳌﻬﻨﻲ‪.‬‬
‫• ﻛﻤﺎ ﺃﻥ ﺍﳌﻌﺎﻳﻴﺮ ﺍﳌﻬﻨﻴﺔ ﺗﺄﺧﺬ ﻓﻲ ﺍﳊﺴﺒﺎﻥ ﺃﻳﻀﺎﹱ ﻃﺒﻴﻌﺔ ﻋﺪﻡ ﺍﻟﺘﺠﺎﻧﺲ ﺑﲔ ﺍﻟﻄﻼﺏ ‪ -‬ﺍﳌﻌﻠﻤﲔ‬
‫ﺩﺍﺧﻞ ﻣﺆﺳﺴﺎﺕ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﺘﻜﻮﻳﻦ‪ ,‬ﻭﺍﻟﺬﻱ ﻳﺘﻤﻴﺰ ﺑﺘﻌﺪﺩ ﻣﺴﺘﻮﻯ ﺍﻟﺬﻛﺎﺀ‪ ,‬ﻭﺗﺒﺎﻳﻦ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ‬
‫ﻭﺍﳌﻴﻮﻝ ﻭﺍﻻﲡﺎﻫﺎﺕ‪ ,‬ﻭﺍﻟﺘﻲ ﺗﺴﺘﺪﻋﻲ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﺗﻜﻴﻴﻒ ﺑﺮﺍﻣﺞ ﺍﻹﻋﺪﺍﺩ ﻗﺼﺪ ﺗﻔﻌﻴﻞ ﻣﻘﺎﺭﺑﺔ‬
‫ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﺬﻛﺎﺀ ﺍﳌﺘﻌﺪﺩﺓ‪ ,‬ﻭﻫﺬﺍ ﺑﻬﺪﻑ ﲢﺴﲔ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﻭﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻰ ﻣﺨﺘﻠﻒ‬
‫ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﺍﳌﺮﺍﺩ ﺍﺳﺘﻴﻌﺎﺑﻬﺎ ﻣﻦ ﻗﺒﻞ ﻛﺎﻓﺔ ﺍﻟﻄﻼﺏ ‪ -‬ﺍﳌﻌﻠﻤﲔ ﺗﺪﺭﻳﺒﺎ ﻳﺤﻘﻖ ﻣﺒﺪﺃ ﺍﳉﻮﺩﺓ‬
‫ﻭﺍﻹﺗﻘﺎﻥ‪.‬‬
‫»ﻭﺗﻨﻄﻠﻖ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﳌﺘﻌﻠﻘﺔ ﻤﺑﺮﺍﻗﺒﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻣﻦ ﺍﺟﻤﺎﻉ ﺍﳌﺨﺘﺼﲔ ﺑﺄﻥ ﺍﻟﺘﺪﺭﻳﺲ ﻣﻬﻨﺔ ﻣﻌﻘﺪﺓ‬
‫ﺗﺴﺘﻤﺪ ﺟﺬﻭﺭﻫﺎ ﻣﻦ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﺘﻲ ﺗﺘﻮﻗﻒ ﺑﺎﻻﺳﺎﺱ ﻋﻠﻰ ﺣﺎﺟﺎﺕ ﺍﻟﻄﻠﺒﺔ ﻭﺃﻫﺪﺍﻑ ﺍﻟﺘﻌﻠﻢ‪ ,‬ﻭﺃﻥ‬
‫ﻫﺬﻩ ﺍﳊﺎﺟﺎﺕ ﻭﺍﻷﻫﺪﺍﻑ ﺗﺘﻐﻴﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﻓﻘﺎﹱ ﻻﺳﺘﺠﺎﺑﺎﺕ ﺍﻟﻄﻠﺒﺔ ﳋﺒﺮﺍﺕ ﺍﻟﺘﻌﻠﻢ ﻭﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ‬
‫ﺗﺘﻨﺎﻗﺾ ﻣﻊ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺬﻱ ﺳﺎﺩ ﻓﻲ ﺍﳊﻘﺒﺔ ﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﺘﻲ ﺻﻮﺭﺕ ﺍﻟﺘﺪﺭﻳﺲ ﻋﻠﻰ ﺃﻧﻪ ﺗﻄﺒﻴﻖ ﺟﺎﻣﺪ‬
‫ﻟﻠﻤﺎﺭﺳﺎﺕ ﻭﺍﻟﺼﻴﻎ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﺮﻭﺗﻴﻨﻴﺔ ﺍﳌﻘﻨﻨﺔ ﺑﺪﻭﻥ ﺍﻻﻧﺘﺒﺎﻩ ﳊﺎﺟﺎﺕ ﺍﳌﺘﻌﻠﻤﲔ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﻭﺭﺻﺪ‬
‫ﺍﺳﺘﺠﺎﺑﺘﻬﻤﺎﳌﺘﻐﻴﺮﺓ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ«‪) .‬ﻧﻌﻤﺎﻥ ﻣﺤﻤﺪ ﺻﺎﻟﺢ ﺍﳌﻮﺳﻮﻱ‪2003 ,‬ﻡ(‪.‬‬
‫ﻭﻗﺪ ﺃﺳﻬﻤﺖ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﳌﻬﻨﻴﺔ ﺍﳌﺘﺨﺼﺼﺔ ﻓﻲ ﻭﺿﻊ ﺗﺼ ﳳﻮﺭ ﻳﺘﻀﻤﻦ ﺍﳌﻌﺎﺭﻑ‪,‬‬
‫ﻭﺍﳌﻬﺎﺭﺍﺕ‪ ,‬ﻭﺍﻻﲡﺎﻫﺎﺕ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﻳﺸﺪﺩ ﻋﻠﻰ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺃ ‪ -‬ﺍﻻﻟﺘﺰﺍﻡ ﺍﻷﺧﻼﻗﻲ ﻭﺍﳌﻬﻨﻲ ﲡﺎﻩ ﺍﻟﻄﻠﺒﺔ ﻭﺗﻌﻠﻤﻬﻢ‪ ,‬ﻭﺍﳌﺘﺠﺬﺭ ﻓﻲ ﺍﺳﺘﻌﻴﺎﺏ ﺍﳌﺘﻌﻠﻤﲔ‪ ,‬ﻭﺍﻻﻟﺘﺰﺍﻡ‬
‫ﺑﺎﳌﺴﺎﻭﺍﺓ‪ ,‬ﻭﺍﻟﺘﻌﻬﺪ ﺑﺎﻟﺒﺤﺚ ﺍﳌﺴﺘﻤﺮ ﻋﻦ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺘﻲ ﲢﻘﻖ ﺍﻟﻨﺠﺎﺡ ﻟﻜﻞ ﻣﺘﻌﻠﻢ‪.‬‬
‫ﺏ ‪ -‬ﺍﺳﺘﻴﻌﺎﺏ ﺍﳌﻌﻠﻤﲔ ﻟﻠﻤﻮﺍﺩ ﺍﻟﺪﺭﺍﺳﻴﺔ ﺑﺸﻜﻞ ﻳﺘﻴﺢ ﻟﻬﻢ ﺑﻨﺎﺀ ﻓﻬﻤﻬﻢ ﺍﳋﺎﺹ‪ ,‬ﻭﺇﻳﺼﺎﻝ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﻭﺃﺳﺎﻟﻴﺐ ﺍﻻﺳﺘﻘﺼﺎﺀ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﺘﻌﻠﻤﲔ ﻣﻦ ﻛﺎﻓﺔ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‪.‬‬
‫ﺝ ‪ -‬ﺍﺳﺘﻌﻴﺎﺏ ﺍﳌﻌﻠﻤﲔ ﻟﻠﻤﺘﻌﻠﻤﲔ ﻭﺍﻟﺘﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻳﺴﻤﺢ ﻟﻬﻢ ﺑﺘﺤﺪﻳﺪ ﻣﻜﺎﻣﻦ ﺍﻟﻘﻮﺓ‪,‬‬
‫ﻭﺍﻟﺬﻛﺎﺀﺍﺕ‪ ,‬ﻭﻣﺪﺍﺧﻞ ﺍﻟﺘﻌﻠﻢ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﻭﺗﺴﻴﻴﺮ ﺍﻟﻨﻤﻮ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻄﻔﻞ‪.‬‬
‫ﺩ‪ -‬ﺍﻧﺪﻣﺎﺝ ﺍﳌﻌﻠﻤﲔ ﺍﻟﻨﺸﻂ ﻓﻲ ﺗﻘﻮﱘ ﺗﻌﻠﻢ ﺍﻟﻄﺎﻟﺐ ﻭﻣﺴﺎﻧﺪﺗﻪ‪ ,‬ﻣﻦ ﺧﻼﻝ ﺗﻘﻮﱘ ﺗﻔﻜﻴﺮﻩ‪ ,‬ﻭﺃﺩﺍﺋﻪ‪,‬‬
‫ﻭﺗﻜﻴﻴﻒ ﺍﻟﺘﺪﺭﻳﺲ ﳌﻌﺎﺭﻓﻪ‪ ,‬ﻭﻣﻴﻮﻟﻪ‪ ,‬ﻭﺩﻭﺍﻓﻌﻪ‪ ,‬ﻭﺗﻌﻠﻤﻪ ﺍﻟﺴﺎﺑﻖ‪.‬‬

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‫ﻫـ ‪ -‬ﻗﺪﺭﺓ ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﺍﻟﺘﺄﻣﻞ ﻓﻲ ﺗﺪﺭﻳﺴﻪ‪ ,‬ﻭﻓﻲ ﻋﻮﺍﻗﺒﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺘﻌﻠﻤﲔ ﻭﻣﺮﺍﺟﻌﺔ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺗﻪ‬
‫ﺑﺤﺴﺐ ﺍﳊﺎﺟﺔ‪ ,‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻓﻲ ﺧﻠﻖ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺴﺎﻧﺪﺓ ﻟﺘﺤﺴﲔ ﺃﺩﺍﺀ ﺍﳌﺪﺭﺳﺔ‪ ,‬ﻭﻟﻠﻨﺠﺎﺡ‬
‫ﺍﻟﻔﺮﺩﻱ ﻟﻠﻄﻼﺏ‪) .‬ﻧﻌﻤﺎﻥ ﻣﺤﻤﺪ ﺻﺎﻟﺢ ﺍﳌﻮﺳﻮﻱ‪2003 ,‬ﻡ(‪.‬‬
‫ﻭﻗﺪ ﺃﻗﺮ ﺍﳌﺠﻠﺲ ﺍﻟﻘﻮﻣﻲ ﺍﻷﻣﺮﻳﻜﻲ ﺍﳌﺨﺼﺺ ﻓﻲ ﺑﻨﺎﺀ ﻭﺍﻋﺘﻤﺎﺩ ﺑﺮﺍﻣﺞ ﺇﻋﺪﺍﺩ ﺍﳌﻌﻠﻤﲔ‪ ,‬ﻭﺍﻟﺬﻱ‬
‫ﻳﻀﻢ ﺇﲢﺎﺩﺍﹱ ﻳﺘﻜﻮﻥ ﻣﻦ ‪ 33‬ﻣﻨﻄﻤﺔ ﻣﻬﻨﻴﺔ ﻟﻠﺘﺮﺑﻮﻳﲔ‪ ,‬ﻭﺍﳌﺨﺘﺼﲔ ‪ ..‬ﻣﻌﺎﻳﻴﺮ ﺍﻻﻋﺘﻤﺎﺩ ﺍﻷﻛﺎﺩﳝﻲ ﺍﻟﺘﻲ‬
‫ﺃﺻﺒﺤﺖ ﺍﻷﻛﺜﺮ ﺍﻧﺘﺸﺎﺭﺍ ﻭﺍﺳﺘﺨﺪﺍﻣﺎ ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻷﻛﺎﺩﳝﻴﺔ‪.‬‬
‫ﻓﻤﻦ ﺧﻼﻝ ﻋﻤﻠﻴﺔ ﺍﻻﻋﺘﻤﺎﺩ ﺍﳌﻬﻨﻲ ﺍﳉﺎﺭﻳﺔ ﻟﻠﻜﻠﻴﺎﺕ ﻭﺍﳌﻌﺎﻫﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ,‬ﻭﺍﳌﺆﺳﺴﺎﺕ ﺇﻋﺪﺍﺩ ﻭﺗﻜﻮﻳﻦ‬
‫ﺍﻟﻄﻠﺒﺔ ‪ -‬ﺍﳌﻌﻠﻤﲔ ﻓﻲ ﺍﻛﺜﺮ ﻣﻦ ‪ 40‬ﺩﻭﻟﺔ‪ ,‬ﻳﻌﻤﻞ ﺍﳌﺠﻠﺲ‪ ,‬ﺍﻵﻧﻒ ﺍﻟﺬﻛﺮ‪ ,‬ﻋﻠﻰ ﺗﻄﻮﻳﺮ ﻧﻮﻋﻴﺔ ﺍﻟﺘﺪﺭﻳﺲ‪,‬‬
‫ﻭﲡﻮﻳﺪ ﺃﺳﺎﻟﻴﺐ ﺇﻋﺪﺍﺩ ﺍﻟﻄﺎﻟﺐ ‪ -‬ﺍﳌﻌﻠﻢ‪ ,‬ﺍﻗﺘﻨﺎﻋﺎﹱ ﻣﻨﻪ ﹽ‬
‫ﺑﺄﻥ ﻛﻞ ﻃﺎﻟﺐ ﻳﺴﺘﺤﻖ ﺍﻟﺘﻌﻠﻢ ﻋﻠﻰ ﻳﺪﻱ ﻣﻌﻠﻢ‬
‫ﻳﺘﻤﻴﺰ ﺑﺎﻟﻜﻔﺎﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﻭﻳﺘﻘﻦ ﺍﻟﻜﻔﺎﻳﺎﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺘﻲ ﲤﻜﻨﻪ ﻣﻦ ﺍﳌﺴﺎﻫﻤﺔ ﻓﻲ‬
‫ﺭﻓﻊ ﻣﺴﺘﻮﻯ ﻃﻠﺒﺘﻪ ﻣﻌﺮﻓﻴﺎﹱ ﻭﺳﻠﻮﻛﻴﺎﹱ ﻭﻭﺟﺪﺍﻧﻴﺎﹱ ﻭﺍﺟﺘﻤﺎﻋﻴﺎﹱ‪ ,‬ﻭﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻳﻀﻢ ﺍﳌﺠﻠﺲ ﺧﺒﺮﺍﺀ‬
‫ﻣﺘﻤﺮﺳﲔ ﻤﺑﻌﺎﻳﻴﺮ ﺍﳉﻮﺩﺓ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ‪ ..‬ﺣﻴﺚ ﻳﻘﻮﻣﻮﻥ ﺑﺘﺤﻠﻴﻞ ﺃﺩﺍﺀ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﲢﻠﻴ ﹱ‬
‫ﻼ‬
‫ﻧﻘﺪﻳﺎﹱ ﳌﺴﺎﻋﺪﺗﻬﺎ ﻋﻠﻰ ﺗﺪﻋﻴﻢ ﺟﻬﻮﺩﻫﺎ ﻭﺃﺩﺍﺀ ﻣﻬﺎﻣﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺄﻣﻮﻝ‪.‬‬

‫*‬ ‫*‬ ‫*‬ ‫*‬

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 ‫اﻟﺜﻘﺎﻓﺔ‬

‫ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﻨﻲ ﺍﻹﺳﻼﻣﻲ‬

‫ﺩ‪ .‬ﺃﺣﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺴﺎﻳﺢ‬

‫ﻋﻼﻗﺔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺑﺎﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‬

‫ﻟﺪﻯ ﻋﻴﻨﺔ ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺑﺎﳉﺰﺍﺋﺮ‬
‫ﺩ‪ .‬ﺭﻳﺎﻥ ﺳﻴﺪ ﻋﻠﻲ ‪ -‬ﺩ‪ .‬ﳊﺮﺵ ﻣﺤﻤﺪ ‪ -‬ﻃﺒﺎﺵ ﻟﻮﻳﺰﺓ‬

‫ﻣﺪﺭﺳﺔ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﳉﺎﻫﻠﻲ‪.‬‬

‫ﺩ‪ .‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‬

‫ﺍﺧﺘﺒﺎﺭﺍﺕ ﺍﻟﺬﻛﺎﺀ‪ :‬ﻗﺮﺍﺀﺓ ﻓﻲ ﻋﺒﻘﺮﻳﺔ ﺑﻴﻨﻴﺔ ﺃﻟﻔﺮﻳﺪ‬

‫ﺩ‪ .‬ﻋﻠﻲ ﻭﻃﻔﺔ‬

‫ﺍﻷﺑ ﹽﻮﺓ ﺍﻟﻨﺎﺟﺤﺔ ﻭﳕﻮ ﺍﻟﻄﻔﻞ‬

‫ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﻟﻰ ﻣﻦ ﻋﻤﺮﻩ‬
‫ﻧﺎﺩﻳﺎ ﺷﺒﻴﺐ‬

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١٣٦
 ‫اﻟﺨﻄﺎب اﻟﺪﻳﻨﻲ اﺳﻼﻣﻲ‬
‫ﺩ‪ .‬ﺃﺣﻤﺪ ﻋﺒﺪﺍﻟﺮﺣﻴﻢ ﺍﻟﺴﺎﻳﺢ‬
‫ﺟﻤﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺇﻥ ﺍﳌﺘﺄﻣﻞ – ﺃﻋﻤﺎﻗﺎ ﻭﺃﺑﻌﺎﺩﺍ – ﻓﻲ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﻨﻲ ﺍﻹﺳﻼﻣﻲ – ﻳﺠﺪ ﺃﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻳﺘﻨﻮﻉ‬
‫ﺗﻨﻮﻋﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺣﺎﻟﺔ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻬﻮ ﺃﻭﻻ ﺧﻄﺎﺏ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻺﻧﺴﺎﻥ‪.‬‬
‫ﻭﻫﻮ ﺛﺎﻧﻴﺎ‪ :‬ﺧﻄﺎﺏ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ‪.‬‬
‫ﻓﺄﻣﺎ ﺧﻄﺎﺏ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻺﻧﺴﺎﻥ‪ .‬ﻓﻬﺬﺍ ﺍﳋﻄﺎﺏ ﻳﺘﻮﺍﺟﺪ ﻣﻊ ﺍﻻﻧﺴﺎﻥ ﺣﻴﺜﻤﺎ ﻭﺟﺪ‪ .‬ﻭﻫﻮ‬
‫ﺻﺎﻟﺢ ﻟﻠﺒﺸﺮﻳﺔ ﺇﻟﻰ ﺃﻥ ﻳﺮﺙ ﺍﻪﻠﻟ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺍﻟﹿﻴﹷ ﹿﻮ ﹷﻡ ﺃﹷ ﹿﻛ ﹷﻤﻠ ﹿ ﹹﺖ ﻟﹷ ﹹﻜ ﹿﻢ ﺩﹻ ﻳﻨﹷ ﹹﻜ ﹿﻢ ﹷﻭﺃﹷ ﹿﲤ ﹷ ﹿﻤ ﹹﺖ‬
‫ﻴﺖ ﻟﹷ ﹹﻜ ﹹﻢ ﺍ ﹻﻹ ﹿﺳ ﹷﻼ ﹷﻡ ﺩﹻ ﻳﻨﹱﺎ{)ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪ .(3‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﺷﺘﻤﻞ ﻋﻠﻰ‬ ‫ﹷﻋﻠﹷﻴﹿ ﹹﻜ ﹿﻢ ﹻﻧ ﹿﻌ ﹷﻤﺘﹻﻲ ﹷﻭ ﹷﺭ ﹻﺿ ﹹ‬
‫ﻋﻨﺎﺻﺮ ﺍﻟﺼﻼﺣﻴﺔ ﻹﻳﻘﺎﻅ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﻧﻲ ﺑﺎﻟﻜﻠﻴﺎﺕ ﻭﺍﳌﺒﺎﺩﺉ ﻭﺍﻷﺳﺲ‬
‫ﺍﻟﺘﻲ ﲢﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻓﻲ ﻣﺴﻴﺮﺗﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﻨﻲ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺭﺟﺎﻝ‪ .‬ﻫﻢ ﳕﺎﺫﺝ ﺑﺸﺮﻳﺔ ﻓﺎﺿﻠﺔ ﻣﺨﺘﺎﺭﺓ ﺑﻌﺜﻬﻢ ﺍﻪﻠﻟ ﺑﺮﺳﺎﻟﺘﻪ‬
‫ﺇﻟﻰ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻗﻮﺍﻡ ﻣﻦ ﺃﺟﻞ ﺇﻧﻘﺎﺫﻫﻢ ﻣﻦ ﺻﻮﺭ ﺍﻟﻔﺴﺎﺩ ﻓﻲ ﺍﻟﻌﻘﻴﺪﺓ‪ ,‬ﻭﻣﺎ ﻳﻨﺘﺞ ﻋﻨﻬﺎ ﻣﻦ ﻓﺴﺎﺩ ﻓﻲ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪.‬‬
‫ﻭﻧﻈﺮﺍ ﻷﻥ ﻓﺴﺎﺩ ﺍﻟﻌﻘﻴﺪﺓ ﻛﺎﻥ ﻋﻨﺼﺮﺍ ﻣﺸﺘﺮﻛﺎ ﻟﺪﻯ ﺍﻷﻗﻮﺍﻡ‪ ,‬ﻓﻘﺪ ﻛﺎﻥ ﺧﻄﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻲ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﺧﻄﺎﺑﺎ ﻭﺍﺣﺪﺍ‪.‬‬
‫ﻮﺣﻲ ﹻﺇﻟﹷﻴﹿﻪﹻ ﺃﹷ ﳲﻧ ﹹﻪ ﻻ ﺇﹻﻟ ﹷﻪ ﺇﹻﻻ ﺃﹷﻧﹷﺎ ﹷﻓ ﹿ‬
‫ﺎﻋﺒﹹ ﹹﺪﻭﻥﹻ {)ﺳﻮﺭﺓ‬ ‫ﻮﻝ ﺇﹻﻻ ﻧﹹ ﹻ‬ ‫ﹻﻚ ﻣﹻ ﹿﻦ ﹷﺭ ﹹﺳ ﹴ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭ ﹷﻣﺎ ﺃﹷ ﹿﺭ ﹷﺳﻠﹿﻨﹷﺎ ﻣﹻ ﹿﻦ ﹷﻗﺒﹿﻠ ﹷ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.(25‬‬
‫ﳲﹷ‬
‫ﻮﺕ{ )ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪:‬‬ ‫ﺍﺟﺘﹷ ﹻﻨﺒﹹﻮﺍ ﳲ‬
‫ﺍﻟﻄﺎ ﹹﻏ ﹷ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﻟﹷ ﹷﻘ ﹿﺪ ﺑﹷ ﹷﻌﺜﹿﻨﹷﺎ ﻓﹻ ﻲ ﹹﻛ ﳴﻞ ﺃ ﹹ ﳲﻣ ﹴﺔ ﹷﺭ ﹹﺳﻮﻻ ﺃﹷﻥﹻ ﺍ ﹹ ﹿﻋﺒﹹ ﹹﺪﻭﺍ ﺍﻪﻠﻟ ﹷﻭ ﹿ‬
‫ﺍﻵﻳﺔ ‪.(36‬‬
‫ﻟﻜﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻔﺴﺎﺩ ﺍﻷﺧﺮﻯ ﺗﻌﺪﺩﺕ‪ .‬ﻓﺘﻌﺪﺩﺕ ﻣﻌﻬﺎ ﺃﻟﻮﺍﻥ ﺍﳋﻄﺎﺏ‪ .‬ﻓﻬﺬﺍ ﻫﻮﺩ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫– ﻳﺨﺎﻃﺐ ﻗﻮﻣﻪ‪} :‬ﺃﹷﺗﹷﺒﹿﻨﹹﻮ ﹷﻥ ﹻﺑ ﹹﻜ ﳴﻞ ﺭﹻ ﹴﻳﻊ ﺁﹷﻳﹷ ﹱﺔ ﺗﹷ ﹿﻌﺒﹷﺜﹹﻮ ﹷﻥ )‪ (128‬ﹷﻭﺗﹷﺘ ﹻﳲﺨ ﹹﺬﻭ ﹷﻥ ﹷﻣ ﹷ‬
‫ﺼﺎ ﹻﻧ ﹷﻊ ﻟﹷ ﹷﻌﻠﳲ ﹹﻜ ﹿﻢ ﺗﹷﺨﹿ ﻠ ﹹ ﹹﺪﻭ ﹷﻥ )‪ (129‬ﹷﻭ ﹻﺇ ﹷﺫﺍ‬
‫ﺍﻪﻠﻟ ﹷﻭﺃﹷ ﹻﻃﻴ ﹹﻌﻮﻥﹻ )‪) {(131‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﺍﻵﻳﺔ ‪.(131-128‬‬ ‫ﺑﹷ ﹷﻄ ﹿﺸﺘﹹﻢ ﺑﹷ ﹷﻄ ﹿﺸﺘﹹﻢ ﺟﺒﺎﺭﹻ ﻳ ﹷﻦ )‪ (130‬ﹷﻓﺎ ﳲﺗﻘﹹﻮﺍ ﳲ ﹷ‬
‫ﹿ ﹷﳲ‬ ‫ﹿ‬
‫ﻭﻫﺬﺍ ﻧﻮﺡ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻳﺨﺎﻃﺐ ﻗﻮﻣﻪ‪ } :‬ﹷﻭ ﹷﻣﺎ ﺃﹷﻧﹷﺎ ﺑ ﹷ‬
‫ﹻﻄﺎﺭﹻ ﺩﹻ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﺁﹷ ﹷﻣﻨﹹﻮﺍ ﹻﺇ ﳲﻧ ﹹﻬ ﹿﻢ ﹹﻣﻼ ﹹﻗﻮﺍ ﹿ ﹷﺭ ﳴﺑﻬﹻ ﹿﻢ ﹷﻭﻟﹷﻜﹻ ﳴﻨﻲ‬
‫ﺍﻪﻠﻟ ﹻﺇ ﹿﻥ ﹷﻃ ﹷﺮ ﹿﺩﺗﹹ ﹹﻬ ﹿﻢ ﺃﹷ ﹷﻓ ﹷﻼ ﺗﹷ ﹷﺬ ﳲﻛ ﹹﺮﻭ ﹷﻥ )‪) {(30‬ﺳﻮﺭﺓ ﻫﻮﺩ‪:‬‬ ‫ﹿﺼ ﹹﺮﻧﹻﻲ ﻣﹻ ﹷﻦ ﳲ ﹻ‬ ‫ﺃﹷ ﹷﺭﺍ ﹹﻛ ﹿﻢ ﹷﻗ ﹿﻮ ﹱﻣﺎ ﹷ ﹿ‬
‫ﲡ ﹷﻬﻠﹹﻮ ﹷﻥ )‪ (29‬ﹷﻭﻳﹷﺎ ﹷﻗ ﹿﻮ ﹻﻡ ﹷﻣ ﹿﻦ ﻳﹷﻨ ﹹ‬
‫ﺍﻵﻳﺔ ‪.(30-29‬‬

‫‪١٣٧‬‬
 ‫ﹻﳕﺎ ﺗﹷ ﹿﻌﺒﹹ ﹹﺪﻭ ﹷﻥ ﻣﹻ ﹿﻦ ﹹﺩﻭﻥﹻ ﳲ ﹻ‬
‫ﺍﻪﻠﻟ ﺃﹷ ﹿﻭﺛﹷﺎ ﹱﻧﺎ ﹷﻭﺗﹷﺨﹿ ﻠﹹﻘﹹﻮ ﹷﻥ ﹻﺇ ﹿﻓ ﹱﻜﺎ‬ ‫ﻭﻫﺬﺍ ﺇﺑﺮﺍﻫﻴﻢ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻳﺨﺎﻃﺐ ﻗﻮﻣﻪ‪} :‬ﺇ ﳲ ﹷ‬
‫ﺍﺷ ﹹﻜ ﹹﺮﻭﺍ ﻟﹷ ﹹﻪ ﹻﺇﻟﹷﻴﹿﻪﹻ‬
‫ﺍﻋﺒﹹ ﹹﺪﻭﻩﹹ ﹷﻭ ﹿ‬ ‫ﳝ ﹻﻠ ﹹﻜﻮ ﹷﻥ ﻟﹷ ﹹﻜ ﹿﻢ ﺭﹻ ﹿﺯ ﹱﻗﺎ ﹷﻓﺎﺑﹿﺘﹷﻐﹹﻮﺍ ﹻﻋﻨﹿ ﹷﺪ ﳲ ﹻ‬
‫ﺍﻪﻠﻟ ﺍﻟ ﳴﺮ ﹿﺯ ﹷﻕ ﹷﻭ ﹿ‬ ‫ﺇ ﳲﹻﻥ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﺗﹷ ﹿﻌﺒﹹ ﹹﺪﻭ ﹷﻥ ﻣﹻ ﹿﻦ ﹹﺩﻭﻥﹻ ﳲ ﹻ‬
‫ﺍﻪﻠﻟ ﹷﻻ ﹷ ﹿ‬
‫ﺗﹹ ﹿﺮ ﹷﺟ ﹹﻌﻮﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ :‬ﺍﻵﻳﺔ ‪.(17‬‬
‫ﺎﺣ ﹷﺸ ﹷﺔ ﹷﻣﺎ‬ ‫ﻭﻫﺬﺍ ﻟﻮﻁ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻳﺨﺎﻃﺐ ﻗﻮﻣﻪ‪ } :‬ﹷﻭﻟﹹ ﹱ‬
‫ﻮﻃﺎ ﹻﺇ ﹿﺫ ﹷﻗﺎ ﹷﻝ ﹻﻟ ﹷﻘ ﹿﻮﻣﹻ ﻪﹻ ﹻﺇ ﳲﻧ ﹹﻜ ﹿﻢ ﻟﹷﺘﹷ ﹿﺄﺗﹹﻮ ﹷﻥ ﺍﻟﹿ ﹷﻔ ﹻ‬
‫ﺍﻟﺴﺒﹻﻴ ﹷﻞ ﹷﻭﺗﹷ ﹿﺄﺗﹹﻮ ﹷﻥ ﻓﹻ ﻲ ﻧﹷﺎﺩﹻ ﻳ ﹹﻜ ﹹﻢ‬ ‫ﲔ )‪ (28‬ﺃﹷ ﹻﺋ ﳲﻨ ﹹﻜ ﹿﻢ ﻟﹷﺘﹷ ﹿﺄﺗﹹﻮ ﹷﻥ ﺍﻟ ﳴﺮ ﹷﺟﺎ ﹷﻝ ﹷﻭﺗﹷﻘ ﹷﹿﻄ ﹹﻌﻮ ﹷﻥ ﳲ‬ ‫ﹷﺳ ﹷﺒ ﹷﻘ ﹹﻜ ﹿﻢ ﹻﺑ ﹷﻬﺎ ﻣﹻ ﹿﻦ ﺃﹷ ﹷﺣ ﹴﺪ ﻣﹻ ﹷﻦ ﺍﻟﹿ ﹷﻌ ﹷ ﹻ‬
‫ﺎﳌ ﹷ‬
‫ﹿﺍﳌﹹﻨﹿ ﹷﻜ ﹷﺮ{ )ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ :‬ﺍﻵﻳﺔ ‪.(29-28‬‬
‫ﺃﻣﺎ ﺷﻌﻴﺐ‪ .‬ﻓﻴﺨﺎﻃﺐ ﻗﻮﻣﻪ‪} :‬ﺃﹷ ﹿﻭ ﹹﻓﻮﺍ ﺍﻟﹿ ﹷﻜﻴﹿ ﹷﻞ ﹷﻭ ﹷﻻ ﺗﹷ ﹹﻜﻮﻧﹹﻮﺍ ﻣﹻ ﹷﻦ ﺍ ﹿﳌﹹﺨﹿ ﹻﺴ ﹻﺮﻳ ﹷﻦ )‪ (181‬ﹷﻭﺯﹻ ﻧﹹﻮﺍ ﺑﹻﺎﻟﹿﻘﹻ ﹿﺴ ﹷﻄ ﹻ‬
‫ﺎﺱ‬
‫ﺽ ﹹﻣﻔ ﹻﹿﺴﺪﹻ ﻳ ﹷﻦ )‪ (183‬ﹷﻭﺍ ﳲﺗﻘﹹﻮﺍ ﺍ ﳲﻟﺬﹻ ﻱ‬ ‫ﳲﺎﺱ ﺃﹷ ﹿﺷ ﹷﻴﺎ ﹷﺀ ﹹﻫ ﹿﻢ ﹷﻭﻻ ﺗﹷ ﹿﻌﺜﹷ ﹿﻮﺍ ﻓﹻ ﻲ ﹿﺍﻷﹷ ﹿﺭ ﹻ‬‫ﻴﻢ )‪ (182‬ﹷﻭ ﹷﻻ ﺗﹷﺒﹿ ﹷﺨ ﹹﺴﻮﺍ ﺍﻟﻨ ﹷ‬
‫ﹿﺍﳌ ﹹ ﹿﺴﺘﹷﻘﹻ ﹻ‬
‫ﹷﺧﻠ ﹷ ﹷﻘ ﹹﻜ ﹿﻢ{ )ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﺍﻵﻳﺔ ‪.(184-181‬‬
‫ﻭﻣﻦ ﻳﺘﺄﻣﻞ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﻧﻲ – ﻳﺮﻯ ﺃﻥ ﺧﻄﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ﺟﻤﻴﻌﺎ‪ .‬ﻛﺎﻥ ﺧﻄﺎﺑﺎ ﺭﻗﻴﻘﺎ ﺟﺎﺫﺑﺎ‪ .‬ﻣﻠﺆﻩ‬
‫ﺍﻟﺮﺣﻤﺔ ﻭﺍﻷﻣﻞ‪ ,‬ﻭﻳﺘﻮﺳﻞ ﺑﺎﳌﻮﻋﻈﺔ ﻭﺍﻟﺘﺬﻛﻴﺮ‪ .‬ﻭﻟﻜﻨﻪ ﺭﻤﺑﺎ ﻳﺘﺤﻮﻝ ﺇﻟﻰ ﺧﻄﺎﺏ ﺗﻘﺮﻳﻊ‪ ,‬ﻭﺗﻌﻨﻴﻒ‪ ,‬ﻳﻬﺰ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ,‬ﻭﺍﻟﻌﻘﻮﻝ ﺇﺷﻔﺎﻗﺎﹱ ﺃﻥ ﻳﻨﺎﻟﻬﻢ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻭﻓﻲ ﺍﻹﺳﻼﻡ‪ .‬ﺍﻟﺪﻳﻦ ﺍﳋﺎﰎ ﺍﻟﺬﻱ ﺟﺎﺀ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‪ .‬ﻓﻤﻦ ﺍﳌﻨﻄﻘﻲ ﺃﻥ ﻳﺘﻨﻮﻉ ﻫﺬﺍ ﺍﳋﻄﺎﺏ‬
‫ﺗﻨﻮﻋﺎ ﻭﺍﺿﺤﺎ‪.‬‬
‫ﻓﺘﺠﺪ ﺁﻳﺎﺕ ﺗﺨﺎﻃﺐ ﺍﻟﻨﺎﺱ – ﻛﻞ ﺍﻟﻨﺎﺱ‪ ,‬ﻭﺁﻳﺎﺕ ﺗﺨﺎﻃﺐ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺁﻳﺎﺕ ﺗﺨﺎﻃﺐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﺍﻋﺒﹹ ﹹﺪﻭﺍ ﹷﺭ ﳲﺑ ﹹﻜ ﹹﻢ ﺍ ﳲﻟﺬﹻ ﻱ‬ ‫ﳲﺎﺱ ﹿ‬‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷﺎ ﺃﹷﻳﳳ ﹷﻬﺎ ﺍﻟﻨ ﹹ‬
‫ﺍﻟﺴ ﹷﻤﺎ ﹷﺀ ﹻﺑﻨﹷﺎ ﹱﺀ ﹷﻭﺃﹷﻧﹿ ﹷﺰ ﹷﻝ ﻣﹻ ﹷﻦ‬ ‫ﺽ ﻓﹻ ﹷﺮ ﹱ‬
‫ﺍﺷﺎ ﹷﻭ ﳲ‬ ‫ﹷﺧﻠ ﹷ ﹷﻘ ﹹﻜ ﹿﻢ ﹷﻭﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﻣﹻ ﹿﻦ ﹷﻗﺒﹿ ﹻﻠ ﹹﻜ ﹿﻢ ﻟﹷ ﹷﻌﻠﳲ ﹹﻜ ﹿﻢ ﺗﹷ ﳲﺘﻘﹹﻮ ﹷﻥ )‪ (21‬ﺍ ﳲﻟﺬﹻ ﻱ ﹷﺟ ﹷﻌ ﹷﻞ ﻟﹷ ﹹﻜ ﹹﻢ ﹿﺍﻷﹷ ﹿﺭ ﹷ‬
‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﹷﻣﺎ ﹱﺀ{)ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ‪.(22-21‬‬
‫ﳲ‬
‫ﺍﻟﺸﻴﹿ ﹷﻄﺎﻥﹻ ﹻﺇ ﳲﻧ ﹹﻪ‬
‫ﺍﺕ ﳲ‬ ‫ﳑﺎ ﻓﹻ ﻲ ﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﹷﺣﻼﻻ ﹷﻃ ﳴﻴ ﹱﺒﺎ ﹷﻭ ﹷﻻ ﺗﹷ ﳲﺘ ﹻﺒ ﹹﻌﻮﺍ ﺧﹹ ﹹﻄ ﹷﻮ ﹻ‬ ‫ﳲﺎﺱ ﹹﻛﻠﹹﻮﺍ ﹻ ﳲ‬‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷﺎ ﺃﹷﻳﳳ ﹷﻬﺎ ﺍﻟﻨ ﹹ‬
‫ﺍﻪﻠﻟ ﹷﻣﺎ ﻻ ﺗﹷ ﹿﻌﻠ ﹷ ﹹﻤﻮ ﹷﻥ )‪{(169‬‬‫ﹻﺎﻟﺴﻮﺀﹻ ﹷﻭﺍﻟﹿ ﹷﻔ ﹿﺤ ﹷﺸﺎﺀﹻ ﹷﻭﺃﹷ ﹿﻥ ﺗﹷﻘﹹﻮﻟﹹﻮﺍ ﹷﻋﻠﹷﻰ ﳲ ﹻ‬
‫ﹻﳕﺎ ﻳﹷ ﹿﺄ ﹹﻣ ﹹﺮ ﹹﻛ ﹿﻢ ﺑ ﳳ‬ ‫ﻟﹷ ﹹﻜ ﹿﻢ ﹷﻋ ﹹﺪ ﱞﻭ ﹹﻣ ﹻﺒ ﹲ‬
‫ﲔ )‪ (168‬ﺇ ﳲ ﹷ‬
‫)ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(169-168‬‬
‫ﹻﺎﳊﻖﳴ ﻣﹻ ﹿﻦ ﹷﺭ ﳴﺑ ﹹﻜ ﹿﻢ ﹷﻓ ﹷﺂﻣﹻ ﻨﹹﻮﺍ ﹷﺧﻴﹿ ﹱﺮﺍ ﻟﹷ ﹹﻜ ﹿﻢ ﹷﻭ ﹻﺇ ﹿﻥ ﺗﹷ ﹿﻜ ﹹﻔ ﹹﺮﻭﺍ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷﺎ ﺃﹷﻳﳳ ﹷﻬﺎ ﺍﻟﻨ ﹹ‬
‫ﳲﺎﺱ ﹷﻗ ﹿﺪ ﹷﺟﺎ ﹷﺀ ﹹﻛ ﹹﻢ ﺍﻟ ﳲﺮ ﹹﺳﻮ ﹹﻝ ﺑ ﹿ ﹷ‬
‫ﺍﻪﻠﻟﹹ ﹷﻋﻠﹻﻴ ﹱﻤﺎ ﹷﺣﻜﹻ ﻴ ﹱﻤﺎ{)ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.(170‬‬ ‫ﺽ ﹷﻭ ﹷﻛﺎ ﹷﻥ ﳲ‬ ‫ﺍﺕ ﹷﻭﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺍﻟﺴ ﹷﻤ ﹷﻮ ﹻ‬ ‫ﹷﻓ ﹻﺈ ﳲﻥ ﹻ ﳲ ﹻ‬
‫ﻪﻠﻟ ﹷﻣﺎ ﻓﹻ ﻲ ﳲ‬
‫ﻭﻟﻌﻠﻚ – ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﻯ ﺍﻟﻜﺮﱘ – ﺗﺪﺭﻙ ﺃﻥ ﺍﳋﻄﺎﺏ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ,‬ﻭﻣﺎ ﺟﺮﻯ ﻣﺠﺮﺍﻫﺎ‪ .‬ﻟﻜﻞ ﺍﻟﻨﺎﺱ‬
‫ﻟﻴﺘﺤﻘﻖ ﺍﳌﺒﺪﺃ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺴﻴﺮ ﻋﻠﻴﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻓﻲ ﺗﻄﻮﺭﻫﺎ ﻟﺘﺼﻞ ﺇﻟﻰ ﻏﺎﻳﺘﻪ ﻭﻫﻮ ﺍﳌﻌﺒﺮ ﻋﻨﻪ‬
‫ﻓﻲ ﺧﻄﺎﺏ ﺍﻪﻠﻟ ﻟﻠﻨﺎﺱ‪} :‬ﻳﹷﺎ ﺃﹷﻳﳳ ﹷﻬﺎ ﺍﻟﻨ ﹹ‬
‫ﳲﺎﺱ ﹻﺇ ﳲﻧﺎ ﹷﺧﻠ ﹷ ﹿﻘﻨﹷﺎ ﹹﻛ ﹿﻢ ﻣﹻ ﹿﻦ ﹷﺫ ﹷﻛ ﹴﺮ ﹷﻭﺃﹹﻧﹿﺜﹷﻰ ﹷﻭ ﹷﺟ ﹷﻌﻠﹿﻨﹷﺎ ﹹﻛ ﹿﻢ ﹹﺷ ﹹﻌﻮ ﹱﺑﺎ ﹷﻭ ﹷﻗﺒﹷﺎ ﹻﺋ ﹷﻞ ﹻﻟﺘﹷ ﹷﻌﺎ ﹷﺭ ﹹﻓﻮﺍ‬
‫ﺍﻪﻠﻟ ﹷﻋﻠﹻﻴ ﹲﻢ ﹷﺧﺒﹻﻴ ﹲﺮ{)ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪ :‬ﺍﻵﻳﺔ ‪.(13‬‬ ‫ﺍﻪﻠﻟ ﺃﹷﺗﹿ ﹷﻘﺎ ﹹﻛﻢ ﺇ ﳲﹻﻥ ﳲ ﹷ‬
‫ﺇ ﳲﹻﻥ ﺃﹷ ﹿﻛ ﹷﺮ ﹷﻣ ﹹﻜ ﹿﻢ ﹻﻋﻨﹿ ﹷﺪ ﳲ ﹻ‬
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 ‫ﻭﺍﻵﻳﺔ – ﻛﻤﺎ ﺗﺮﻯ – ﺧﺎﻃﺒﺖ ﺍﻟﻨﺎﺱ »ﻳﺄﻳﻬﺎ ﺍﻟﻨﺎﺱ« ﺃﻱ ﺍﻟﺒﺸﺮ ﺟﻤﻴﻌﺎ‪ ,‬ﻭﺗﻜﺮﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻭﺍﻟﺮﺳﻮﻝ – ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﳲﺎﺱ ﹻﺇ ﳴﻧﻲ‬ ‫– ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﺘﺒﻠﻴﻎ ﺍﻹﺳﻼﻡ‪ .‬ﺧﻮﻃﺐ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ } :‬ﹹﻗ ﹿﻞ ﻳﹷﺎ ﺃﹷ ﳳﻳ ﹷﻬﺎ ﺍﻟﻨ ﹹ‬
‫ﺍﻪﻠﻟ ﹻﺇﻟﹷﻴﹿ ﹹﻜ ﹿﻢ ﹷﺟﻤﹻ ﻴ ﹱﻌﺎ{ )ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﺍﻵﻳﺔ ‪ (158‬ﻭﻟﻢ ﻳﺮﺳﻞ ﻟﻴﻜﻮﻥ ﻫﺎﺩﻳﺎ ﺇﻟﻰ ﻗﻮﻣﻪ ﻭﺣﺪﻫﻢ‪.‬‬ ‫ﹷﺭ ﹹﺳﻮ ﹹﻝ ﳲ ﹻ‬
‫ﺍﺳﺘﹷﻌﹻ ﻴﻨﹹﻮﺍ‬ ‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺇﻟﻰ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷﺎ ﺃﹷ ﳳﻳ ﹷﻬﺎ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﺁﹷ ﹷﻣﻨﹹﻮﺍ ﹿ‬
‫ﺍﻟﺼﺎﺑ ﹻﹻﺮﻳ ﹷﻦ )‪ (153‬ﹷﻭﻻ ﺗﹷﻘﹹﻮﻟﹹﻮﺍ ﳌﹻ ﹷ ﹿﻦ ﻳﹹ ﹿﻘﺘﹷ ﹹﻞ ﻓﹻ ﻲ ﹷﺳﺒﹻﻴﻞﹻ ﳲ ﹻ‬ ‫ﳲﹷ‬
‫ﺍﺕ ﺑﹷ ﹿﻞ ﺃﹷ ﹿﺣ ﹷﻴﺎﺀﹲ‬ ‫ﺍﻪﻠﻟ ﺃﹷ ﹿﻣ ﹷﻮ ﹲ‬ ‫ﺍﻟﺼﻼ ﹻﺓ ﺇ ﳲﹻﻥ ﺍﻪﻠﻟ ﹷﻣ ﹷﻊ ﳲ‬ ‫ﹻﺎﻟﺼﺒﹿ ﹻﺮ ﹷﻭ ﳲ‬‫ﺑ ﳲ‬
‫ﺍﺕ{‬ ‫ﻮﻉ ﹷﻭﻧﹷﻘ ﹴﹿﺺ ﻣﹻ ﹷﻦ ﹿﺍﻷﹷ ﹿﻣ ﹷﻮﺍﻝﹻ ﹷﻭ ﹿﺍﻷﹷﻧﹿﻔ ﹻﹹﺲ ﹷﻭﺍﻟ ﳲﺜ ﹷﻤ ﹷﺮ ﹻ‬ ‫ﺍﳉ ﹻ‬‫ﺍﳋ ﹿﻮ ﹻﻑ ﹷﻭ ﹿ ﹹ‬ ‫ﹷﻭﻟﹷﻜﹻ ﹿﻦ ﻻ ﺗ ﹿﹷﺸ ﹹﻌ ﹹﺮﻭ ﹷﻥ )‪ (154‬ﹷﻭﻟﹷﻨﹷﺒﹿﻠ ﹹ ﹷﻮ ﳲﻧ ﹹﻜ ﹿﻢ ﺑ ﹷ‬
‫ﹻﺸ ﹿﻲﺀﹴ ﻣﹻ ﹷﻦ ﹿ ﹷ‬
‫)ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(155-153‬‬
‫ﺍﺷ ﹹﻜ ﹹﺮﻭﺍ ﹻ ﳲ ﹻ‬
‫ﻪﻠﻟ ﹻﺇ ﹿﻥ ﹹﻛﻨﹿﺘﹹ ﹿﻢ ﹻﺇ ﳲﻳﺎﻩﹹ ﺗﹷ ﹿﻌﺒﹹ ﹹﺪﻭﻥﹷ{‬ ‫ﺎﺕ ﹷﻣﺎ ﹷﺭ ﹷﺯ ﹿﻗﻨﹷﺎ ﹹﻛ ﹿﻢ ﹷﻭ ﹿ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷﺎ ﺃﹷﻳﳳ ﹷﻬﺎ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﺁﹷ ﹷﻣﻨﹹﻮﺍ ﹹﻛﻠﹹﻮﺍ ﻣﹻ ﹿﻦ ﹷﻃ ﳴﻴﺒﹷ ﹻ‬
‫)ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(172‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷﺎ ﺃﹷﻳﳳ ﹷﻬﺎ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﺁﹷ ﹷﻣﻨﹹﻮﺍ ﺃﹷ ﹿﻭ ﹹﻓﻮﺍ ﺑﹻﺎﻟﹿ ﹹﻌﻘﹹﻮﺩﹻ ﺃ ﹹ ﹻﺣﻠﳲ ﹿﺖ ﻟﹷ ﹹﻜ ﹿﻢ ﺑﹷﻬﹻ ﻴ ﹷﻤ ﹹﺔ ﺍﻷﹷﻧﹿ ﹷﻌ ﹻﺎﻡ ﺇﹻﻻ ﹷﻣﺎ ﻳﹹﺘﹿﻠﹷﻰ ﹷﻋﻠﹷﻴﹿ ﹹﻜ ﹿﻢ ﹷﻏﻴﹿ ﹷﺮ‬
‫ﺍﻪﻠﻟ ﹷﻭﻻ ﳲ‬
‫ﺍﻟﺸ ﹿﻬ ﹷﺮ‬ ‫ﲢﹻﻠﳳﻮﺍ ﹷﺷ ﹷﻌﺎ ﹻﺋ ﹷﺮ ﳲ ﹻ‬ ‫ﺍﻪﻠﻟ ﻳﹷ ﹿﺤ ﹹﻜ ﹹﻢ ﹷﻣﺎ ﻳﹹ ﹻﺮﻳ ﹹﺪ )‪ (1‬ﻳﹷﺎ ﺃﹷﻳﳳ ﹷﻬﺎ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﺁﹷ ﹷﻣﻨﹹﻮﺍ ﻻ ﹹ‬‫ﻣ ﹻﺤﻠﳴﻲ ﺍﻟﺼﻴﺪﹻ ﹷﻭﺃﹷﻧﹿﺘﹹﻢ ﺣﺮﻡ ﺇ ﳲﹻﻥ ﳲ ﹷ‬
‫ﹿ ﹹ ﹹﹲ‬ ‫ﳲ ﹿ‬ ‫ﹹ‬
‫ﺍﳊ ﹷﺮﺍ ﹷﻡ)‪) {(2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪.(2-1‬‬ ‫ﹿ ﹷ‬
‫ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺍﲡﻪ ﺍﳋﻄﺎﺏ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪.‬‬
‫ﻭﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺣﲔ ﻳﺨﺎﻃﺐ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ .‬ﻳﺨﺎﻃﺐ ﺃﺣﺐ ﺷﻲﺀ ﺇﻟﻴﻪ‪ .‬ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ‬
‫ﺍﻣﺘﻸﺕ ﺑﻪ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ‪ ,‬ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺠﻴﺒﻮﻥ ﻷﻣﺮ ﺍﻪﻠﻟ‪ ,‬ﻭﺍﻟﺬﻳﻦ ﻳﻨﺘﻬﻮﻥ ﻋﻤﺎ ﻧﻬﻰ ﻫﻢ‬
‫ﺍﳌﺆﻣﻨﻮﻥ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ﻳﺨﺘﻠﻒ ﻋﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻳﺘﺠﻪ‬
‫ﺑﻪ ﺇﻟﻰ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻥ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺑﻪ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻳﺨﺘﻠﻒ ﻋﻦ ﺧﻄﺎﺏ ﺍﻟﻨﺎﺱ‬
‫ﻭﺧﻄﺎﺏ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺧﻄﺎﺏ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹹﻗ ﹿﻞ ﻳﹷﺎ ﺃﹷ ﹿﻫ ﹷﻞ ﺍﻟﹿﻜﹻ ﺘ ﹻ‬
‫ﹷﺎﺏ ﺗﹷ ﹷﻌﺎﻟﹷ ﹿﻮﺍ ﹻﺇﻟﹷﻰ ﹷﻛ ﹻﻠ ﹷﻤ ﹴﺔ ﹷﺳ ﹷﻮﺍﺀﹴ ﺑﹷﻴﹿﻨﹷﻨﹷﺎ ﹷﻭﺑﹷﻴﹿﻨﹷ ﹹﻜ ﹿﻢ‬
‫ﻀﺎ ﺃﹷﺭﺑﹷﺎ ﹱﺑﺎ ﻣﹻ ﹿﻦ ﹹﺩﻭﻥﹻ ﳲ‬ ‫ﺃﹷﻻ ﻧﹷﻌﺒ ﹷﺪ ﺇﹻﻻ ﳲ ﹷ‬
‫ﺍﻪﻠﻟ ﹷﻭﻻ ﻧﹹ ﹿﺸ ﹻﺮ ﹷﻙ ﹻﺑﻪﹻ ﹷﺷﻴﹿ ﹱﺌﺎ ﹷﻭﻻ ﻳﹷﺘ ﹻﳲﺨ ﹷﺬ ﺑﹷ ﹿﻌ ﹹ‬
‫ﺍﻪﻠﻟﹻ{)ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬ ‫ﻀﻨﹷﺎ ﺑﹷ ﹿﻌ ﹱ ﹿ‬ ‫ﹿﹹ‬
‫ﺍﻵﻳﺔ ‪.(64‬‬
‫ﺍﻫﻴ ﹷﻢ ﹷﻭ ﹷﻣﺎ ﺃﹹﻧﹿ ﹻﺰﻟﹷ ﹻﺖ ﺍﻟ ﳲﺘ ﹿﻮ ﹷﺭﺍﺓﹹ ﹷﻭﺍ ﹻﻹ ﹿ‬
‫ﳒ ﹻﻴ ﹹﻞ ﺇﹻﻻ ﻣﹻ ﹿﻦ ﺑﹷ ﹿﻌﺪﹻ ﹻﻩ‬ ‫ﺎﺟﻮ ﹷﻥ ﻓﹻ ﻲ ﹻﺇﺑﹿ ﹷﺮ ﹻ‬
‫ﲢ ﳳ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷﺎ ﺃﹷ ﹿﻫ ﹷﻞ ﺍﻟﹿﻜﹻ ﺘ ﹻ‬
‫ﹷﺎﺏ ﹻﻟ ﹷﻢ ﹹ ﹷ‬
‫ﺃﹷ ﹷﻓﻼ ﺗﹷ ﹿﻌﻘﹻ ﻠﹹﻮﻥﹷ{)ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﺔ ‪.(65‬‬
‫ﳑﺎ ﹹﻛﻨﹿﺘﹹ ﹿﻢ ﺗﹹﺨﹿ ﻔﹹﻮ ﹷﻥ ﻣﹻ ﹷﻦ ﺍﻟﹿﻜﹻ ﺘ ﹻ‬
‫ﹷﺎﺏ‬ ‫ﲔ ﻟﹷ ﹹﻜ ﹿﻢ ﹷﻛﺜﹻﻴ ﹱﺮﺍ ﹻ ﳲ‬
‫ﹷﺎﺏ ﹷﻗ ﹿﺪ ﹷﺟﺎ ﹷﺀ ﹹﻛ ﹿﻢ ﹷﺭ ﹹﺳﻮﻟﹹﻨﹷﺎ ﻳﹹﺒﹷ ﳴ ﹹ‬‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷﺎ ﺃﹷ ﹿﻫ ﹷﻞ ﺍﻟﹿﻜﹻ ﺘ ﹻ‬
‫ﹷﺎﺏ ﹹﻣﺒﹻﲔ ﹲ )‪ (15‬ﻳﹷ ﹿﻬﺪﹻ ﻱ ﹻﺑﻪﹻ ﳲ‬
‫ﺍﻪﻠﻟﹹ ﹷﻣﻦﹻ ﺍ ﳲﺗﺒﹷ ﹷﻊ ﺭﹻ ﹿ‬ ‫ﹻﻴﺮ ﹷﻗ ﹿﺪ ﹷﺟﺎ ﹷﺀ ﹹﻛ ﹿﻢ ﻣﹻ ﹷﻦ ﳲ ﹻ‬
‫ﻼﻡ‬ ‫ﺿ ﹷﻮﺍﻧﹷ ﹹﻪ ﹹﺳﺒﹹ ﹷﻞ ﳲ‬
‫ﺍﻟﺴ ﹻ‬ ‫ﺍﻪﻠﻟ ﻧﹹﻮ ﹲﺭ ﹷﻭﻛﹻ ﺘ ﹲ‬ ‫ﹷﻭﻳﹷ ﹿﻌﻔﹹﻮ ﹷﻋ ﹿﻦ ﹷﻛﺜ ﹴ‬

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 ‫ﺎﺕ ﹻﺇﻟﹷﻰ ﺍﻟﻨﳳﻮﺭﹻ ﹻﺑ ﹻﺈ ﹿﺫﻧﹻﻪﹻ ﹷﻭﻳﹷ ﹿﻬﺪﹻ ﻳﻬﹻ ﹿﻢ ﹻﺇﻟﹷﻰ ﹻﺻ ﹷﺮ ﹴ‬
‫ﺍﻁ ﹹﻣ ﹿﺴﺘﹷﻘﹻ ﹴﻴﻢ )‪){(16‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ‬ ‫ﹷﻭﻳﹹﺨﹿ ﹻﺮ ﹹﺟ ﹹﻬ ﹿﻢ ﻣﹻ ﹷﻦ ﳳ‬
‫ﺍﻟﻈﻠ ﹹ ﹷﻤ ﹻ‬
‫‪.(16-15‬‬
‫ﻭﺗﺘﻨﻮﻉ ﺃﻧﻮﺍﻉ ﺍﳋﻄﺎﺏ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﺇﻧﻬﺎ ﺳﻨﺔ ﺍﳊﻴﺎﺓ‪ .‬ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺗﻨﻮﻉ‪ .‬ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫ﻓﻴﻬﺎ ﺗﻐﻴﺮ‪ .‬ﻭﻫﻮ ﻣﺎ ﻳﻌﺒﺮ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺸﻜﻞ ﻭﺍﺿﺢ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻣﻨﺠﻤﺎ ﺣﺴﺐ‬
‫ﺍﻟﻈﺮﻭﻑ ﻭﺍﳊﻮﺍﺩﺙ‪ .‬ﻷﻧﻪ ﻛﺘﺎﺏ ﺑﻨﺎﺀ‪ .‬ﺟﺎﺀ ﻤﺑﻨﻬﺎﺝ ﻛﺎﻣﻞ ﻟﻠﺤﻴﺎﺓ‪ .‬ﻟﺼﻴﺎﻧﺔ ﻧﻔﻮﺱ‪ ,‬ﻭﺑﻨﺎﺀ ﺃﻣﺔ‪ ,‬ﻭﺇﻗﺎﻣﺔ‬
‫ﻣﺠﺘﻤﻊ‪.‬‬
‫ﺇﻧﻪ ﻳﺴﻮﻕ ﻣﻊ ﻛﻞ ﻫﺰﳝﺔ ﺧﺒﺮﺓ‪ ,‬ﻭﻣﻊ ﻛﻞ ﻧﺼﺮ ﺩﺭﺳﺎ‪ ,‬ﻭﻟﻜﻞ ﻣﻮﻗﻒ ﲢﻠﻴﻼ ﻛﻤﺎ ﻛﺎﻥ ﺑﻨﺎﺅﻩ ﻣﻈﻬﺮﺍ‬
‫ﺭﺍﺋﻌﺎ ﻟﻠﺨﻠﻮﺩ‪ ,‬ﳑﺎ ﺟﻌﻠﻪ ﺻﺎﳊﺎ ﻟﻠﺴﻴﺮ ﻣﻊ ﻛﻞ ﻧﻔﺲ‪ ,‬ﻣﻮﺟﻬﺎ ﻟﻜﻞ ﺟﻴﻞ‪ ,‬ﺑﺎﻧﻴﺎﹱ ﻟﻜﻞ ﺃﻣﺔ‪.‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻭﺍﺿﺤﺎ‪ ,‬ﺃﻧﻪ ﻻ ﻳﻨﺤﺼﺮ ﺧﻄﺎﺏ ﺍﻟﻌﻘﻞ ﻓﻲ ﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ ﻭﻻ ﻓﻲ ﺍﻟﻌﻘﻞ‬
‫ﺍﳌﺪﺭﻙ‪ ,‬ﻭﻻ ﻓﻲ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻨﺎﻁ ﺑﻪ ﺍﻟﺘﺄﻣﻞ ﺍﻟﺼﺎﺩﻕ ﻭﺍﳊﻜﻢ ﺍﻟﺼﺤﻴﺢ‪ .‬ﺑﻞ ﻳﻌﻢ ﺍﳋﻄﺎﺏ ﻓﻲ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ,‬ﻛﻞ ﻣﺎ ﻳﺘﺴﻊ ﻟﻪ ﺍﻟﺬﻫﻦ ﺍﻹﻧﺴﺎﻧﻲ ﻣﻦ ﺧﺎﺻﺔ ﺃﻭ ﻭﻇﻴﻔﺔ‪.‬‬
‫ﻓﺎﻟﻌﻘﻞ ﻓﻲ ﻣﺪﻟﻮﻝ ﻟﻔﻈﻪ ﺍﻟﻌﺎﻡ‪ :‬ﻣﻠﻜﺔ ﻳﻨﺎﻁ ﺑﻬﺎ ﺍﻟﻮﺍﺯﻉ ﺍﳋﻠﻘﻲ‪ ,‬ﺃﻭ ﺍﳌﻨﻊ ﻣﻦ ﺍﶈﻈﻮﺭ‪ ,‬ﻭﺍﳌﻨﻜﺮ‪.‬‬
‫ﻭﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻌﻘﻞ‪:‬‬
‫‪ -1‬ﺃﻧﻪ ﻣﻠﻜﺔ ﺍﻹﺩﺭﺍﻙ‪ ,‬ﺍﻟﺘﻲ ﻳﻨﺎﻁ ﺑﻬﺎ ﺍﻟﻔﻬﻢ‪ ,‬ﻭﺍﻟﺘﺼﻮﺭ‪ ,‬ﻭﻫﻲ ﻋﻠﻰ ﻛﻮﻧﻬﺎ ﻻﺯﻣﺔ ﻹﺩﺭﺍﻙ ﺍﻟﻮﺍﺯﻉ‬
‫ﺍﳋﻠﻘﻲ‪ ,‬ﻭﺇﺩﺭﺍﻙ ﺃﺳﺒﺎﺑﻪ ﻭﻋﻮﺍﻗﺒﻪ‪ ,‬ﺗﺴﺘﻘﻞ ﺃﺣﻴﺎﻧﺎ ﻹﺩﺭﺍﻙ ﺍﻷﻣﻮﺭ‪ ,‬ﻓﻴﻤﺎ ﻟﻴﺲ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﻷﻭﺍﻣﺮ‪,‬‬
‫ﻭﺍﻟﻨﻮﺍﻫﻲ‪.‬‬
‫‪ -2‬ﻭﺃﻧﻪ ﻳﺘﺄﻣﻞ ﻓﻴﻤﺎ ﻳﺪﺭﻛﻪ‪ ,‬ﻭﻳﻘﻠﺒﻪ‪ ,‬ﻋﻠﻰ ﻭﺟﻮﻫﻪ‪ ,‬ﻭﻳﺴﺘﺨﺮﺝ ﻣﻨﻪ ﺑﻮﺍﻃﻨﻪ‪ ,‬ﻭﺃﺳﺮﺍﺭﻩ‪ ,‬ﻭﻳﺒﻨﻰ ﻋﻠﻴﻬﺎ‬
‫ﻧﺘﺎﺋﺠﻪ ﻭﺃﺣﻜﺎﻣﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻓﻲ ﺟﻤﻠﺘﻬﺎ‪ ,‬ﲡﻤﻌﻬﺎ ﻣﻠﻜﺔ )ﺍﳊﻜﻴﻢ(‪ ,‬ﻭﺗﺘﺼﻞ ﺑﻬﺎ ﻣﻠﻜﺔ ﺍﳊﻜﻤﺔ‪ ,‬ﻭﻫﻲ ﺗﺘﺼﻞ‬
‫ﻛﺬﻟﻚ ﺑﺎﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ‪ ,‬ﺇﺫﺍ ﺍﻧﺘﻬﺖ ﺣﻜﻤﺔ ﺍﳊﻜﻴﻢ ﺑﻪ‪ ,‬ﺇﻟﻰ ﺍﻟﻌﻠﻢ ﻤﺑﺎ ﻳﺤﺴﻦ ﻭﻣﺎ ﻳﻘﺒﺢ‪ ,‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ‬
‫ﻳﻄﻠﺒﻪ‪ ,‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺄﺑﺎﻩ‪.‬‬
‫‪ -3‬ﻭﻣﻦ ﺃﻋﻠﻰ ﺧﺼﺎﺋﺺ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﻧﻲ‪ :‬ﺍﻟﺮﺷﺪ‪ ,‬ﻭﻫﻮ ﻣﻘﺎﺑﻞ ﻟﺘﻤﺎﻡ ﺍﻟﺘﻜﻮﻳﻦ‪ ,‬ﻓﻲ ﺍﻟﻌﻘﻞ ﺍﻟﺮﺷﻴﺪ‬
‫ﻭﻭﻇﻴﻔﺘﻪ ﺍﻟﺮﺷﺪ ﻓﻮﻕ ﻭﻇﻴﻔﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ‪ ,‬ﻭﺍﻟﻌﻘﻞ ﺍﳌﺪﺭﻙ‪ ,‬ﻭﺍﻟﻌﻘﻞ ﺍﳊﻜﻴﻢ‪ ,‬ﻷﻧﻬﺎ ﺍﺳﺘﻴﻔﺎﺀ ﳉﻤﻴﻊ ﻫﺬﻩ‬
‫ﺍﻟﻮﻇﺎﺋﻒ‪ ,‬ﻭﻋﻠﻴﻬﺎ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﻨﻀﺞ‪ ,‬ﻭﺍﻟﺘﻤﺎﻡ‪ ,‬ﻭﺍﻟﺘﻤﻴﻴﺰ ﻤﺑﻴﺰﺓ ﺍﻟﺮﺷﺎﺩ‪ ,‬ﺣﻴﺚ ﻻ ﻧﻘﺺ ﻭﻻ ﺍﺧﺘﻼﻑ‪.‬‬
‫ﻧﻘﺺ ﻓﻲ ﺍﳊﻜﻤﺔ‪ ,‬ﻭﻟﻜﻦ ﺍﻟﻌﻘﻞ‬
‫ﻭﻗﺪ ﻳﺆﺗﻰ ﺍﳊﻜﻴﻢ ﻣﻦ ﻧﻘﺺ ﺍﻹﺩﺭﺍﻙ‪ ,‬ﻭﻗﺪ ﻳﺆﺗﻰ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ ﻣﻦ ﹴ‬
‫ﺍﻟﺮﺷﻴﺪ ﻳﻨﺠﻮ ﺑﻪ ﺍﻟﺮﺷﺎﺩ‪ ,‬ﻣﻦ ﻫﺬﺍ ﻭﺫﺍﻙ‪.‬‬

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 ‫ﻷﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻣﻴﺰ ﺍﻹﻧﺴﺎﻥ ﺑﺨﺎﺻﺔ ﺍﻟﺘﻜﻠﻴﻒ‪ ,‬ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺍﻣﺘﻸ ﺑﺨﻄﺎﺏ ﺍﻟﻌﻘﻞ ﺑﻜﻞ ﻣﻠﻜﺔ‬
‫ﻣﻦ ﻣﻠﻜﺎﺗﻪ‪ ,‬ﻭﻛﻞ ﻭﻇﻴﻔﺔ ﻋﺮﻓﻬﺎ ﻟﻪ ﺍﻟﻌﻘﻼﺀ ﻭﺍﳌﺘﻌﻘﻠﻮﻥ‪ ,‬ﻗﺒﻞ ﺃﻥ ﻳﺼﺒﺢ ﺍﻟﻌﻘﻞ ﺩﺭﺳﺎ ﻳﺘﻘﺼﺎﻩ ﺍﻟﺪﺍﺭﺳﻮﻥ‬
‫ﻛﻨﻬﺎ ﻭﻋﻤﻼ‪ ,‬ﻭﺃﺛﺮﺍ ﻓﻲ ﺩﺍﺧﻠﻪ ﻭﻓﻴﻤﺎ ﺧﺮﺝ ﻋﻨﻪ‪ ,‬ﻭﻓﻴﻤﺎ ﻳﺼﺪﺭ ﻭﻣﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ‪.‬‬
‫ﺍﻟﻌﻘﻞ ﻭﺍﺯﻉ ﻳﻌﻘﻞ ﺻﺎﺣﺒﻪ ﻋﻤﺎ ﻳﺄﺑﺎﻩ ﻟﻪ ﺍﻟﺘﻜﻠﻴﻒ‪.‬‬
‫ﺍﻟﻌﻘﻞ ﻓﻬﻢ‪ ,‬ﻭﻓﻜﺮ ﻳﺘﻘﻠﺐ ﻓﻲ ﻭﺟﻮﻩ ﺍﻷﺷﻴﺎﺀ‪ ,‬ﻭﻓﻲ ﺑﻮﺍﻃﻦ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﺍﻟﻌﻘﻞ ﺭﺷﺪ ﳝﻴﺰ ﺑﲔ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﻀﻼﻝ‪.‬‬
‫ﺍﻟﻌﻘﻞ ﺭﺅﻳﺔ ﻭﺗﺪﺑﻴﺮ‪.‬‬
‫ﺍﻟﻌﻘﻞ ﺑﺼﻴﺮﺓ ﺗﻨﻔﺬ ﻭﺭﺍﺀ ﺍﻷﺑﺼﺎﺭ‪.‬‬
‫ﻭﺍﻟﻌﻘﻞ ﺫﻛﺮﻯ ﺗﺄﺧﺬ ﻣﻦ ﺍﳌﺎﺿﻲ ﻟﻠﺤﺎﺿﺮ‪ .‬ﻭﲡﻤﻊ ﺍﻟﻌﺒﺮﺓ ﳑﺎ ﻛﺎﻥ ﳌﺎ ﻳﻜﻮﻥ ﻭﲢﻔﻆ ﻭﺗﻌﻲ ﻭﺗﺒﺪﺉ‬
‫ﻭﺗﻌﻴﺪ‪.‬‬
‫ﻭﺍﻟﻌﻘﻞ ﺑﻜﻞ ﻫﺬﻩ ﺍﳌﻌﺎﻧﻲ ﻣﻮﺻﻮﻝ ﺑﻜﻞ ﺣﺠﺔ ﻣﻦ ﺣﺠﺞ ﺍﻟﺘﻜﻠﻴﻒ‪ ,‬ﻭﻛﻞ ﺃﻣﺮ ﻤﺑﻌﺮﻭﻑ‪ ,‬ﻭﻛﻞ ﻧﻬﻲ ﻋﻦ‬
‫ﻣﺤﻈﻮﺭ‪.‬‬
‫»ﺃﻓﻼ ﻳﻌﻘﻠﻮﻥ? ﺃﻓﻼ ﻳﺘﺪﺑﺮﻭﻥ? ﺃﻓﻼ ﻳﺘﻔﻜﺮﻭﻥ? ﺃﻟﻴﺲ ﻣﻨﻜﻢ ﺭﺟﻞ ﺭﺷﻴﺪ? ﺃﻓﻼ ﺗﺘﺬﻛﺮﻭﻥ?‪.‬‬
‫ﻭﻓﺮﻳﻀﺔ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ :‬ﺗﺸﻤﻞ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﻧﻲ‪ .‬ﺑﻜﻞ ﻣﺎ ﺍﺣﺘﻮﺍﻩ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﻇﺎﺋﻒ‬
‫ﺑﺠﻤﻴﻊ ﺧﺼﺎﺋﺼﻬﺎ ﻭﻭﻇﺎﺋﻔﻬﺎ‪ ,‬ﻭﻣﺪﻟﻮﻻﺗﻬﺎ‪ ,‬ﻓﻬﻮ ﻳﺨﺎﻃﺐ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ‪ ,‬ﻭﺍﻟﻌﻘﻞ ﺍﳌﺪﺭﻙ‪ ,‬ﻭﺍﻟﻌﻘﻞ ﺍﳊﻜﻴﻢ‪,‬‬
‫ﻭﺍﻟﻌﻘﻞ ﺍﻟﺮﺷﻴﺪ‪ ,‬ﻭﻻ ﻳﺬﻛﺮ ﺍﻟﻌﻘﻞ ﻋﺮﺿﺎ ﻣﻘﺘﻀﺒﺎ‪ ,‬ﺑﻞ ﻳﺬﻛﺮﻩ ﻣﻘﺼﻮﺩﺍ ﻣﻔﺼﻼ‪.‬‬
‫ﻓﻤﻦ ﺧﻄﺎﺑﻪ ﺇﻟﻰ ﺍﻟﻌﻘﻞ ﻋﺎﻣﺔ‪ ,‬ﻭﻣﻨﻪ ﻣﺎ ﻳﻨﻄﻮﻱ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ‪ ,‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫ﲡ ﹻﺮﻱ ﻓﹻ ﻲ ﺍﻟﹿﺒﹷ ﹿﺤ ﹻﺮ ﹻ ﹷ‬
‫ﻤﺑﺎ ﻳﹷﻨﹿ ﹷﻔ ﹹﻊ‬ ‫ﺽ ﹷﻭﺍﺧﹿ ﺘ ﹷﹻﻼ ﹻﻑ ﺍﻟﻠﳲﻴﹿﻞﹻ ﹷﻭﺍﻟ ﳲﻨ ﹷﻬﺎﺭﹻ ﹷﻭﺍﻟﹿ ﹹﻔﻠ ﹿ ﹻﻚ ﺍ ﳲﻟﺘﹻﻲ ﹷ ﹿ‬ ‫ﺍﺕ ﹷﻭﺍﻷﹷ ﹿﺭ ﹻ‬ ‫}ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺧﻠﹿﻖﹻ ﳲ‬
‫ﺍﻟﺴ ﹷﻤ ﹷﻮ ﹻ‬
‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﻣﹻ ﹿﻦ ﹷﻣﺎﺀﹴ ﹷﻓ ﹷﺄ ﹿﺣﻴﹷﺎ ﹻﺑﻪﹻ ﺍﻷﹷ ﹿﺭ ﹷ‬ ‫ﳲﹹ‬
‫ﻳﻒ‬ ‫ﹷﺼ ﹻﺮ ﹻ‬ ‫ﺽ ﺑﹷ ﹿﻌ ﹷﺪ ﹷﻣ ﹿﻮ ﹻﺗ ﹷﻬﺎ ﹷﻭﺑﹷﺚﳲ ﻓﹻ ﻴ ﹷﻬﺎ ﻣﹻ ﹿﻦ ﹹﻛ ﳴﻞ ﹷﺩﺍ ﳲﺑ ﹴﺔ ﹷﻭﺗ ﹿ‬ ‫ﳲﺎﺱ ﹷﻭ ﹷﻣﺎ ﺃﹷﻧﹿ ﹷﺰ ﹷﻝ ﺍﻪﻠﻟ ﻣﹻ ﹷﻦ ﳲ‬
‫ﺍﻟﻨ ﹷ‬
‫ﺎﺕ ﹻﻟ ﹷﻘ ﹿﻮ ﹴﻡ ﻳﹷ ﹿﻌﻘﹻ ﻠﹹﻮﻥﹷ{)ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(164‬‬ ‫ﺽ ﹷﻵﹷﻳﹷ ﹴ‬ ‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﹷﻭ ﹿﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﲔ ﳲ‬ ‫ﺎﺏ ﹿﺍﳌ ﹹ ﹷﺴﺨﳲ ﹻﺮ ﺑﹷ ﹿ ﹷ‬
‫ﺍﻟﺴ ﹷﺤ ﹻ‬
‫ﺍﻟ ﳴﺮﻳﹷ ﹻﺎﺡ ﹷﻭ ﳲ‬
‫ﻭﻣﻨﻪ ﻣﺎ ﻳﺨﺎﻃﺐ ﺍﻟﻌﻘﻞ‪ ,‬ﻭﻳﻨﻄﻮﻱ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ‪ ,‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﳌﻠﻚ‪ } :‬ﹷﻭ ﹷﻗﺎﻟﹹﻮﺍ ﻟﹷ ﹿﻮ ﹹﻛﻨﳲﺎ‬
‫ﻴﺮ {)ﺳﻮﺭﺓ ﺍﳌﻠﻚ‪ :‬ﺍﻵﻳﺔ ‪.(10‬‬ ‫ﺍﻟﺴﻌﹻ ﹻ‬
‫ﺎﺏ ﳲ‬ ‫ﻧﹷ ﹿﺴ ﹷﻤ ﹹﻊ ﺃﹷ ﹿﻭ ﻧﹷ ﹿﻌﻘﹻ ﹹﻞ ﹷﻣﺎ ﹹﻛﻨﳲﺎ ﻓﹻ ﻲ ﺃﹷ ﹿ‬
‫ﺻ ﹷﺤ ﹻ‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻋﺪﺍ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺒﺘﺪﺉ ﺑﺎﻟﺰﺟﺮ‪ ,‬ﻭﺗﻨﺘﻬﻲ ﺇﻟﻰ ﺍﻟﺘﺬﻛﻴﺮ ﺑﺎﻟﻌﻘﻞ‪ ,‬ﻷﻧﻪ ﺧﻴﺮ ﻣﺮﺟﻊ ﻟﻠﻬﺪﺍﻳﺔ‬
‫ﻓﻲ ﺿﻤﻴﺮ ﺍﻹﻧﺴﺎﻥ‪ ,‬ﻭﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺍﳌﺘﻜﺮﺭ ﺇﻟﻰ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ‪ ,‬ﻳﻀﺎﺭﻉ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺧﻄﺎﺏ‬
‫ﻣﺘﻜﺮﺭ ﻣﺜﻠﻪ ﺇﻟﻰ ﺍﻟﻌﻘﻞ ﺍﳌﺪﺭﻙ‪ ,‬ﺃﻭ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﻔﻬﻢ‪ ,‬ﻭﺍﻟﻮﻋﻲ‪ ,‬ﻭﻫﻤﺎ ﺃﻋﻢ‪ ,‬ﻭﺃﻋﻤﻖ ﻣﻦ ﻣﺠﺮﺩ‬
‫ﺍﻹﺩﺭﺍﻙ‪.‬‬

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‫ﻭﻛﻞ ﺧﻄﺎﺏ ﺇﻟﻰ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻓﻬﻮ ﺧﻄﺎﺏ ﺇﻟﻰ ﻟﺐ ﻫﺬﺍ ﺍﻟﻌﻘﻞ ﺍﳌﺪﺭﻙ ﺍﻟﻔﺎﻫﻢ‪,‬‬
‫ﻷﻧﻪ ﻣﻌﺪﻥ ﺍﻹﺩﺭﺍﻙ‪ ,‬ﻭﺍﻟﻔﻬﻢ ﻓﻲ ﺫﻫﻦ ﺍﻹﻧﺴﺎﻥ‪ ,‬ﻛﻤﺎ ﻳﺪﻝ ﺍﺳﻤﻪ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﺎﺏ{ )ﺳﻮﺭﺓ ﺁﻝ‬ ‫ﺍﺳﺨﹹ ﻮ ﹷﻥ ﻓﹻ ﻲ ﺍﻟﹿﻌﹻ ﻠ ﹿ ﹻﻢ ﻳﹷﻘﹹﻮﻟﹹﻮ ﹷﻥ ﺁﹷ ﹷﻣﻨﳲﺎ ﹻﺑﻪﹻ ﹹﻛ ﱞﻞ ﻣﹻ ﹿﻦ ﹻﻋﻨﹿﺪﹻ ﹷﺭ ﳴﺑﻨﹷﺎ ﹷﻭ ﹷﻣﺎ ﻳﹷ ﳲﺬ ﳲﻛ ﹹﺮ ﺇﹻﻻ ﺃﹹﻭﻟﹹﻮﺍ ﹿ ﺍﻷﹷﻟﹿ ﹷﺒ ﹻ‬
‫} ﹷﻭﺍﻟ ﳲﺮ ﹻ‬
‫ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﺔ ‪.(7‬‬
‫ﺍﳊ ﹿﻜ ﹷﻤ ﹷﺔ ﹷﻓ ﹷﻘ ﹿﺪ ﺃﹹﻭﺗ ﹷﹻﻲ ﹷﺧﻴﹿ ﹱﺮﺍ ﹷﻛﺜﹻﻴ ﹱﺮﺍ ﹷﻭ ﹷﻣﺎ ﻳﹷ ﳲﺬ ﳲﻛ ﹹﺮ ﺇﹻﻻ ﺃﹹﻭﻟﹹﻮﺍ ﹿ‬
‫ﺍﳊ ﹿﻜ ﹷﻤ ﹷﺔ ﹷﻣ ﹿﻦ ﻳﹷ ﹷﺸﺎﺀﹹ ﹷﻭ ﹷﻣ ﹿﻦ ﻳﹹﺆ ﹷﹿﺕ ﹿ ﹻ‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹹ ﹿﺆﺗﹻﻲ ﹿ ﹻ‬
‫ﺍﻷﹷﻟﹿ ﹷﺒ ﹻ‬
‫ﺎﺏ{ )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(269‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﺗﹷ ﹷﺰ ﳲﻭ ﹹﺩﻭﺍ ﹷﻓ ﹻﺈ ﳲﻥ ﹷﺧﻴﹿ ﹷﺮ ﺍﻟﺰﳲﺍﺩﹻ ﺍﻟ ﳲﺘ ﹿﻘ ﹷﻮﻯ{ )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(197‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻳﺘﺒﲔ‪ :‬ﺃﻥ ﺍﻟﻠﺐ ﺍﻟﺬﻱ ﻳﺨﺎﻃﺒﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻇﻴﻔﺘﻪ ﻋﻘﻠﻴﺔ‪ ,‬ﲢﻴﻂ ﺑﺎﻟﻌﻘﻞ ﺍﻟﻮﺍﺯﻉ‪,‬‬
‫ﻭﺍﻟﻌﻘﻞ ﺍﳌﺪﺭﻙ‪ ,‬ﻭﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﺘﻠﻘﻰ ﺍﳊﻜﻤﺔ‪ ,‬ﻭﻳﺘﻌﻆ ﺑﺎﻟﺬﻛﺮ‪.‬‬
‫ﻭﺧﻄﺎﺑﻪ ﺧﻄﺎﺏ ﻷﻧﺎﺱ ﻣﻦ ﺍﻟﻌﻘﻼﺀ ﻟﻬﻢ ﻧﺼﻴﺐ ﻣﻦ ﺍﻟﻔﻬﻢ ﻭﺍﻟﻮﻋﻲ‪ ,‬ﺃﻭﻓﺮ ﻣﻦ ﻧﺼﻴﺐ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ‬
‫ﻳﻜﻒ ﺻﺎﺣﺒﻪ ﻋﻦ ﺍﻟﺴﻮﺀ‪ ,‬ﻭﻻ ﻳﺮﺗﻘﻲ ﺇﻟﻰ ﻣﻨﺰﻟﺔ ﺍﻟﺮﺳﻮﺥ ﻓﻲ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻔﻜﺮ ﻭﻳﺴﺘﺨﻠﺺ ﻣﻦ ﺗﻔﻜﻴﺮﻩ ﺯﺑﺪﺓ ﺍﻟﺮﺃﻱ‪ ,‬ﻭﺍﻟﺮﻭﻳﺔ‪ ,‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻌﺒﺮ ﻋﻨﻪ‬
‫ﺑﻜﻠﻤﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ .‬ﺗﺸﺘﺮﻙ ﻓﻲ ﺍﳌﻌﺎﻧﻲ ﺃﺣﻴﺎﻧﺎ‪ ,‬ﻭﻳﻨﻔﺮﺩ ﺑﻌﻀﻬﺎ ﻤﺑﻌﻨﺎﻩ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ‪ ,‬ﻓﻲ ﺃﺣﻴﺎﻥ‬
‫ﺃﺧﺮﻯ‪ ,‬ﻓﻬﻮ ﺍﻟﻔﻜﺮ‪ ,‬ﻭﺍﻟﻨﻈﺮ‪ ,‬ﻭﺍﻟﺒﺼﺮ‪ ,‬ﻭﺍﻻﻋﺘﺒﺎﺭ‪ ,‬ﻭﺍﻟﺬﻛﺮ‪ ,‬ﻭﺍﻟﻌﻠﻢ‪ ,‬ﻭﺳﺎﺋﺮ ﻫﺬﻩ ﺍﳌﻠﻜﺎﺕ ﺍﻟﺬﻫﻨﻴﺔ ﺍﻟﺘﻲ‬
‫ﺗﺘﻔﻖ ﺃﺣﻴﺎﻧﺎ ﻓﻲ ﺍﳌﺪﻟﻮﻝ‪ ,‬ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺴﺘﻔﺎﺩ ﻣﻦ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﺗﻐﻨﻲ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﻜﻠﻤﺎﺕ‪.‬‬
‫ﳲﹷ‬
‫ﻗﺎﻝ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ‪} :‬ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﻳﹷ ﹿﺬ ﹹﻛ ﹹﺮﻭ ﹷﻥ ﺍﻪﻠﻟ ﻗﹻ ﻴﹷﺎ ﹱﻣﺎ ﹷﻭ ﹹﻗ ﹹﻌﻮ ﹱﺩﺍ ﹷﻭ ﹷﻋﻠﹷﻰ ﹹﺟﻨﹹﻮﺑﹻﻬﹻ ﹿﻢ ﹷﻭﻳﹷﺘﹷ ﹷﻔ ﳲﻜ ﹹﺮﻭ ﹷﻥ ﻓﹻ ﻲ ﹷﺧﻠﹿﻖﹻ ﳲ‬
‫ﺍﻟﺴ ﹷﻤ ﹷﻮ ﹻ‬
‫ﺍﺕ‬
‫ﺽ{ )ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﺔ ‪.(191‬‬ ‫ﹷﻭﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹹﻗﻞ ﻫﻞ ﻳﺴﺘﻮﻱ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﻴﺮ{ )ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪.(50‬‬
‫ﺽ ﹷﻭ ﹷﻣﺎ ﺗﹹ ﹿﻐﻨﹻﻲ ﺍﻵﹷﻳﹷ ﹹ‬
‫ﺎﺕ ﹷﻭﺍﻟﻨﳳ ﹹﺬ ﹹﺭ ﹷﻋ ﹿﻦ ﹷﻗ ﹿﻮ ﹴﻡ ﻻ ﻳﹹﺆﹿﻣﹻ ﻨﹹﻮﻥﹷ{‬ ‫ﺍﺕ ﹷﻭﺍﻷﹷ ﹿﺭ ﹻ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹹﻗﻞﹻ ﺍﻧﹿ ﹹﻈ ﹹﺮﻭﺍ ﹷﻣﺎ ﹷﺫﺍ ﻓﹻ ﻲ ﳲ‬
‫ﺍﻟﺴ ﹷﻤ ﹷﻮ ﹻ‬
‫)ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ :‬ﺍﻵﻳﺔ ‪.(101‬‬
‫ﺎﺳ ﹷﺄﻟﹹﻮﺍ ﺃﹷ ﹿﻫ ﹷﻞ ﺍﻟ ﳴﺬ ﹿﻛ ﹻﺮ ﹻﺇ ﹿﻥ ﹹﻛﻨﹿﺘﹹ ﹿﻢ ﹷﻻ ﺗﹷ ﹿﻌﻠ ﹷ ﹹﻤﻮﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺍﻵﻳﺔ ‪.(43‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻓ ﹿ‬
‫ﻭﻟﻌﻠﻨﺎ ﻧﺪﺭﻙ ﺃﻥ ﺁﻳﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻨﺎﺿﺞ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪ ﺣﺪﻭﺩ ﻣﺎ ﻳﻌﻠﻢ‪ ,‬ﻓﻼ ﻳﺼﺪﺭ ﺍﻷﺣﻜﺎﻡ ﺇﻻ ﻓﻲ ﺣﺪﻭﺩ‬
‫ﺍﺧﺘﺼﺎﺻﻪ‪ ,‬ﻭﻻ ﻳﻘﺤﻢ ﻧﻔﺴﻪ ﻓﻲ ﺍﺧﺘﺼﺎﺹ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻓﺎﻟﻄﺒﻴﺐ ﻻ ﻳﻔﺘﻲ ﻓﻲ ﻣﺴﺄﻟﺔ ﻫﻨﺪﺳﻴﺔ‪ ,‬ﻭﺍﻟﻜﻴﻤﻴﺎﺋﻲ ﻻ ﻳﻔﺘﻲ ﻓﻲ ﻣﺸﻜﻠﺔ ﻓﻠﻜﻴﺔ‪ ,‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﻘﺤﻤﻮﻥ‬
‫ﺃﻧﻔﺴﻬﻢ ﻓﻴﻤﺎ ﻳﻌﻠﻤﻮﻥ‪ ,‬ﻭﻓﻴﻤﺎ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ,‬ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﺍﳌﻜﺎﺑﺮﺓ‪ ,‬ﻭﻗﻮﺓ ﺍﳉﺪﻝ‪ ,‬ﻭﺷﻬﻮﺓ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ‬
‫ﺍﳋﺼﻢ‪ ,‬ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﻬﻢ ﺑﻌﻴﺪﻭﻥ ﻋﻦ ﺍﻟﺼﻮﺍﺏ‪.‬‬

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 ‫ﳲﺎﺱ ﹷﻣ ﹿﻦ ﻳﹹ ﹷﺠﺎﺩﹻ ﹹﻝ ﻓﹻ ﻲ ﳲ ﹻ‬
‫ﺍﻪﻠﻟ ﹻﺑ ﹷﻐﻴﹿ ﹻﺮ ﹻﻋﻠ ﹿ ﹴﻢ ﹷﻭﻳﹷ ﳲﺘ ﹻﺒ ﹹﻊ ﹹﻛ ﳲﻞ ﹷﺷﻴﹿ ﹷﻄ ﹴﺎﻥ ﹷﻣ ﹻﺮ ﹴﻳﺪ‬ ‫ﻳﻘﻮﻝ ﻋﺰ ﻭﺟﻞ ﻓﻲ ﺷﺄﻧﻬﻢ‪ } :‬ﹷﻭﻣﹻ ﹷﻦ ﺍﻟﻨ ﹻ‬
‫ﻴﺮ )‪) {(4‬ﺳﻮﺭﺓ ﺍﳊﺞ‪ :‬ﺍﻵﻳﺔ ‪.(4-3‬‬ ‫ﺍﻟﺴﻌﹻ ﹻ‬
‫ﺍﺏ ﳲ‬ ‫ﹻﺐ ﹷﻋﻠﹷﻴﹿﻪﹻ ﺃﹷ ﳲﻧ ﹹﻪ ﹷﻣ ﹿﻦ ﺗﹷ ﹷﻮﻻﻩﹹ ﹷﻓ ﹷﺄ ﳲﻧ ﹹﻪ ﻳﹹ ﹻﻀﻠﳳ ﹹﻪ ﹷﻭﻳﹷ ﹿﻬﺪﹻ ﻳﻪﹻ ﹻﺇﻟﹷﻰ ﹷﻋ ﹷﺬ ﹻ‬
‫)‪ (3‬ﹹﻛﺘ ﹷ‬
‫ﺎﺳ ﹷﺄﻟﹹﻮﺍ ﺃﹷ ﹿﻫ ﹷﻞ ﺍﻟ ﳴﺬ ﹿﻛ ﹻﺮ ﹻﺇ ﹿﻥ ﹹﻛﻨﹿﺘﹹ ﹿﻢ ﹷﻻ ﺗﹷ ﹿﻌﻠ ﹷ ﹹﻤﻮﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺍﻵﻳﺔ ‪.(43‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻓ ﹿ‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﻟﹷ ﹿﻮ ﹷﺭ ﳳﺩﻭﻩﹹ ﹻﺇﻟﹷﻰ ﺍﻟ ﳲﺮ ﹹﺳﻮﻝﹻ ﹷﻭ ﹻﺇﻟﹷﻰ ﺃﹹﻭﻟﹻﻲ ﺍﻷﹷ ﹿﻣ ﹻﺮ ﻣﹻ ﻨﹿ ﹹﻬ ﹿﻢ ﻟﹷ ﹷﻌ ﹻﻠ ﹷﻤ ﹹﻪ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﻳﹷ ﹿﺴﺘﹷﻨﹿﺒ ﹹ‬
‫ﹻﻄﻮﻧﹷ ﹹﻪ ﻣﹻ ﻨﹿ ﹹﻬ ﹿﻢ{‬
‫)ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.(83‬‬
‫ﺲ ﻟﹷ ﹷﻚ ﹻﺑﻪﹻ‬
‫ﹿﻒ ﹷﻣﺎ ﻟﹷﻴﹿ ﹷ‬
‫ﻭﻳﺨﺎﻃﺐ ﺍﻪﻠﻟ ﻋﺰ ﻭﺟﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻔﺘﻮﻥ ﻤﺑﺎ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ,‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﻻ ﺗﹷﻘ ﹹ‬
‫ﺼ ﹷﺮ ﹷﻭﺍﻟﹿ ﹹﻔ ﹷﺆﺍ ﹷﺩ ﹹﻛ ﳳﻞ ﺃﹹﻭﻟﹷﺌ ﹷ‬
‫ﹻﻚ ﹷﻛﺎ ﹷﻥ ﹷﻋﻨﹿ ﹹﻪ ﹷﻣ ﹿﺴﺌﹹﻮﻻ{ )ﺳﻮﺭﺓ ﺍﻻﺳﺮﺍﺀ‪ :‬ﺍﻵﻳﺔ ‪.(36‬‬ ‫ﹻﻋﻠ ﹿ ﹲﻢ ﺇ ﳲﹻﻥ ﳲ‬
‫ﺍﻟﺴ ﹿﻤ ﹷﻊ ﹷﻭﺍﻟﹿ ﹷﺒ ﹷ‬
‫ﻭﺑﻬﺬﺍ ﻗﺎﻡ ﺍﻹﺳﻼﻡ ﺑﻮﺛﺒﺔ ﻛﺒﻴﺮﺓ‪ ,‬ﺃﻃﻠﻖ ﺑﻬﺎ ﺍﻟﻌﻘﻮﻝ‪ ,‬ﻣﻦ ﺃﺳﺮﻫﺎ‪ ,‬ﻭﺩﻓﻌﻬﺎ ﻟﻠﺘﺄﻣﻞ ﻓﻲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﻭﺍﻷﺭﺽ‪ ,‬ﻟﻴﻜﻮﻥ ﺍﻹﳝﺎﻥ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻔﻬﻢ‪ ,‬ﻭﺍﻹﻗﻨﺎﻉ‪ ,‬ﻻ ﻋﻠﻰ ﺍﳌﻜﺎﺑﺮﺓ‪ ,‬ﻭﺍﻹﺭﻫﺎﺏ‪ ,‬ﻭﺍﳉﻤﻮﺩ‪.‬‬
‫ﻭ ﻗﺪ ﺍﺗﺨﺬ ﺍﻹﺳﻼﻡ ﻓﻲ ﻣﻨﻬﺠﻴﺔ ﺍﻟﻮﺛﺒﺔ ﺃﺭﺑﻊ ﺧﻄﻮﺍﺕ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻣﺤﺎﺭﺑﺔ ﺍﳉﻤﻮﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ‪ :‬ﻷﻥ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺃﺳﺎﺱ ﻋﻘﻠﻲ ﻣﺘﲔ ﻳﻘﺘﻀﻲ ﺗﻨﻘﻴﺔ ﺍﻟﺮﻭﺍﺳﺐ‪,‬‬
‫ﻭﺍﻷﻛﺪﺍﺱ ﺍﻟﺘﻲ ﺧﻠﻔﺘﻬﺎ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺎﺿﻴﺔ‪ ,‬ﻭﺃﻛﺴﺒﺘﻬﺎ ﻃﺎﺑﻊ ﺍﻟﻘﺪﺍﺳﺔ‪ ,‬ﻓﻬﻴﻤﻨﺖ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ‪ ,‬ﻭﺣﺠﺒﺘﻬﺎ‬
‫ﻋﻦ ﺍﻟﺒﺤﺚ‪ ,‬ﻭﺍﻟﺘﺄﻣﻞ‪ ,‬ﻭﺍﻟﺘﻔﻜﻴﺮ‪ ,‬ﻭﺍﻟﺘﻨﺎﻓﺲ ﻓﻲ ﺍﻟﻌﻠﻢ‪ ,‬ﻭﺭﺅﻳﺔ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﻗﺪ ﺃﻧﺐ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﲤﺴﻜﻬﻢ ﺑﺂﺭﺍﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻣﻦ ﺍﻵﺑﺎﺀ‪ ,‬ﻭﺍﻷﺟﺪﺍﺩ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺿﻼﻝ‬
‫ﻣﺒﲔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭ ﹻﺇ ﹷﺫﺍ ﻗﹻ ﻴ ﹷﻞ ﻟﹷ ﹹﻬﻢ ﺍ ﳲﺗ ﹻﺒﻌﻮﺍ ﹷﻣﺎ ﺃﹷﻧﹿ ﹷﺰ ﹷﻝ ﳲ‬
‫ﺍﻪﻠﻟﹹ ﹷﻗﺎﻟﹹﻮﺍ ﺑﹷ ﹿﻞ ﻧﹷ ﳲﺘ ﹻﺒ ﹹﻊ ﹷﻣﺎ ﺃﹷﻟﹿ ﹷﻔﻴﹿﻨﹷﺎ ﹷﻋﻠﹷﻴﹿﻪﹻ ﺁﹷﺑﹷﺎ ﹷﺀﻧﹷﺎ ﺃﹷ ﹷﻭﻟﹷ ﹿﻮ ﹷﻛﺎ ﹷﻥ‬ ‫ﹹ ﹹ‬
‫ﻤﺑﺎ ﻻ ﻳﹷ ﹿﺴ ﹷﻤ ﹹﻊ ﺇ ﳲﹻﻻ ﹹﺩ ﹷﻋﺎ ﹱﺀ‬ ‫ﺁﹷﺑﹷﺎ ﹹﺅ ﹹﻫ ﹿﻢ ﻻ ﻳﹷ ﹿﻌﻘﹻ ﻠﹹﻮ ﹷﻥ ﹷﺷﻴﹿ ﹱﺌﺎ ﹷﻭ ﹷﻻ ﻳﹷ ﹿﻬﺘﹷ ﹹﺪﻭ ﹷﻥ )‪ (170‬ﹷﻭ ﹷﻣﺜﹷ ﹹﻞ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﹷﻛ ﹷﻔ ﹹﺮﻭﺍ ﹷﻛ ﹷﻤﺜﹷﻞﹻ ﺍ ﳲﻟﺬﹻ ﻱ ﻳﹷﻨﹿﻌﹻ ﹹﻖ ﹻ ﹷ‬
‫ﺻ ﱞﻢ ﺑﹹ ﹿﻜ ﹲﻢ ﹹﻋ ﹿﻤ ﹲﻲ ﹷﻓ ﹹﻬ ﹿﻢ ﻻ ﻳﹷ ﹿﻌﻘﹻ ﻠﹹﻮﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(171-170‬‬
‫ﹷﻭ ﹻﻧ ﹷﺪﺍ ﹱﺀ ﹹ‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻜﺎﻓﺤﺔ ﺍﳌﻜﺎﺑﺮﺓ ﻭﺍﻟﻌﻨﺎﺩ‪ ,‬ﻭﺍﳌﻌﺎﻧﺪﻭﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺍﳊﻘﺎﺋﻖ ﻣﺎﺛﻠﺔ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻬﻢ ﻭﻟﻜﻨﻬﻢ‬
‫ﻳﻜﺎﺑﺮﻭﻥ‪ ,‬ﻭﻳﺠﺎﺩﻟﻮﻥ‪ ,‬ﻭﻳﺨﺘﻠﻘﻮﻥ ﺍﻷﻛﺎﺫﻳﺐ ﻟﻄﻤﺲ ﺍﳊﻘﺎﺋﻖ‪ ,‬ﻭﺻﺮﻑ ﺍﻟﻌﻘﻮﻝ‪ ,‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻝ ﺍﻪﻠﻟ‬
‫ﲔ ﹷﻛ ﹷﺄ ﳲ ﹷ‬
‫ﳕﺎ ﻳﹹ ﹷﺴﺎ ﹹﻗﻮ ﹷﻥ ﹻﺇﻟﹷﻰ ﹿﺍﳌ ﹷ ﹿﻮ ﹻﺕ ﹷﻭ ﹹﻫ ﹿﻢ ﻳﹷﻨ ﹹﹿﻈ ﹹﺮﻭﻥﹷ{ )ﺳﻮﺭﺓ‬ ‫ﺗﻌﺎﻟﻰ ﻓﻴﻬﻢ‪} :‬ﻳﹹ ﹷﺠﺎﺩﹻ ﻟﹹﻮﻧﹷ ﹷﻚ ﻓﹻ ﻲ ﹿ ﹷ‬
‫ﺍﳊﻖﳴ ﺑﹷ ﹿﻌ ﹷﺪ ﹷﻣﺎ ﺗﹷ ﹷﺒ ﳲ ﹷ‬
‫ﺍﻷﻧﻔﺎﻝ‪ :‬ﺍﻵﻳﺔ ‪.(6‬‬
‫ﻭﺇﺫﺍ ﻭﺿﺢ ﺍﳊﻖ ﻣﺎﺛﻼ ﺃﻣﺎﻣﻬﻢ ﻻ ﺳﺒﻴﻞ ﺇﻟﻰ ﻧﻜﺮﺍﻧﻪ‪ ,‬ﻛﺎﺑﺮﻭﺍ } ﹷﻭ ﹷﻗﺎﻟﹹﻮﺍ ﹹﻗﻠﹹﻮﺑﹹﻨﹷﺎ ﻓﹻ ﻲ ﺃﹷﻛﹻ ﻨ ﹴﳲﺔ ﹻ ﳲ‬
‫ﳑﺎ ﺗﹷ ﹿﺪ ﹹﻋﻮﻧﹷﺎ‬
‫ﺎﺏ{ )ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ :‬ﺍﻵﻳﺔ ‪(5‬‬ ‫ﹻﺇﻟﹷﻴﹿﻪﹻ ﹷﻭﻓﹻ ﻲ ﺁﹷ ﹷﺫﺍ ﹻﻧﻨﹷﺎ ﹷﻭ ﹿﻗ ﹲﺮ ﹷﻭﻣﹻ ﹿﻦ ﺑﹷﻴﹿ ﹻﻨﻨﹷﺎ ﹷﻭﺑﹷﻴﹿﻨ ﹷ‬
‫ﹻﻚ ﹻﺣ ﹷﺠ ﹲ‬
‫ﻓﺈﺫﺍ ﺃﺣﺮﺟﺘﻬﻢ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻠﻤﻮﺳﺔ ﺗﻌﻨﺘﻮﺍ ﻓﻲ ﺟﺪﺍﻟﻬﻢ‪ ,‬ﻭﻃﺎﻟﺒﻮﺍ ﺑﺎﳌﺴﺘﺤﻴﻼﺕ } ﹷﻭ ﹷﻗﺎﻟﹹﻮﺍ ﻟﹷ ﹿﻦ ﻧﹹﺆﹿﻣﹻ ﹷﻦ‬
‫ﻮﻋﺎ )‪ (90‬ﺃﹷ ﹿﻭ ﺗﹷ ﹹﻜﻮ ﹷﻥ ﻟﹷ ﹷﻚ ﹷﺟ ﳲﻨ ﹲﺔ ﻣﹻ ﹿﻦ ﻧﹷ ﹻﺨ ﹴﻴﻞ ﹷﻭ ﹻﻋﻨ ﹴﹷﺐ ﹷﻓﺘﹹ ﹷﻔ ﳴﺠ ﹷﺮ ﺍﻷﹷﻧﹿ ﹷﻬﺎ ﹷﺭ ﹻﺧﻼﻟﹷ ﹷﻬﺎ‬ ‫ﻟﹷ ﹷﻚ ﹷﺣﺘﳲﻰ ﺗﹷﻔ ﹹﹿﺠ ﹷﺮ ﻟﹷﻨﹷﺎ ﻣﹻ ﹷﻦ ﹿﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﻳﹷﻨﹿﺒﹹ ﹱ‬
‫ﺗﹷﻔ ﹻﹿﺠﻴ ﹱﺮﺍ )‪) {(91‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ :‬ﺍﻵﻳﺔ ‪.(91-90‬‬

‫‪١٤٣‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻟﺘﺄﻣﻞ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ‪ :‬ﺑﻌﺪ ﺃﻥ ﲢﺮﺭ ﺍﻟﻌﻘﻮﻝ ﻣﻦ ﺃﻏﻼﻝ ﺍﻟﺘﻘﺎﻟﻴﺪ‪ ,‬ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ‪ ,‬ﻭﺑﻌﺪ‬
‫ﺃﻥ ﺗﻜﺸﻒ ﺃﺑﺎﻃﻴﻞ ﺍﳌﻜﺎﺑﺮﻳﻦ ﺍﳌﺘﻌﻨﺘﲔ‪ ,‬ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻨﻄﻠﻖ ﺣﺮﺓ ﻃﻠﻴﻘﺔ ﺑﺎﺣﺜﺔ ﻋﻦ ﺍﳊﻖ‪ ,‬ﻣﺘﻄﻠﻌﺔ ﺇﻟﻰ‬
‫ﺍﻟﻬﺪﺍﻳﺔ‪ ,‬ﻣﻨﻘﺒﺔ ﻋﻦ ﺍﻟﺼﻮﺍﺏ‪.‬‬
‫ﻭﻗﺪ ﻧﺎﺷﺪ ﺍﻹﺳﻼﻡ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺃﻥ ﻳﺘﺄﻣﻠﻮﺍ ﻓﻲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ,‬ﻭﺃﻥ ﻳﺘﺪﺑﺮﻭﺍ ﻣﺎ ﺃﺑﺪﻉ ﺍﻪﻠﻟ‬
‫ﺎﺏ{ )ﺳﻮﺭﺓ‬ ‫ﹻﻼﻑ ﺍﻟﻠﳲﻴﹿﻞﹻ ﹷﻭﺍﻟ ﳲﻨ ﹷﻬﺎﺭﹻ ﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ ﻷﹹﻭﻟﹻﻲ ﺍﻷﹷﻟﹿﺒﹷ ﹻ‬ ‫ﺍﺕ ﹷﻭﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﹷﻭﺍﺧﹿ ﺘ ﹻ‬ ‫ﻣﻦ ﻛﺎﺋﻨﺎﺕ‪} :‬ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺧﻠﹿﻖﹻ ﳲ‬
‫ﺍﻟﺴ ﹷﻤ ﹷﻮ ﹻ‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﺔ ‪.(190‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻓﻼ ﻳﹷﻨ ﹹﹿﻈ ﹹﺮﻭ ﹷﻥ ﹻﺇﻟﹷﻰ ﺍ ﹻﻹﺑﹻﻞﹻ ﹷﻛﻴﹿ ﹷﻒ ﺧﹹ ﹻﻠ ﹷﻘ ﹿﺖ )‪ (17‬ﹷﻭ ﹻﺇﻟﹷﻰ ﳲ‬
‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﹷﻛﻴﹿ ﹷﻒ ﹹﺭﻓﹻ ﹷﻌ ﹿﺖ )‪ (18‬ﹷﻭ ﹻﺇﻟﹷﻰ‬
‫ﺽ ﹷﻛﻴﹿ ﹷﻒ ﹹﺳ ﹻﻄ ﹷﺤ ﹿﺖ )‪) {(20‬ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‪ :‬ﺍﻵﻳﺔ ‪.(20-17‬‬ ‫ﺍﳉﺒﹷﺎﻝﹻ ﹷﻛﻴﹿ ﹷﻒ ﻧﹹ ﹻﺼﺒﹷ ﹿﺖ )‪ (19‬ﹷﻭ ﹻﺇﻟﹷﻰ ﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﹿﹻ‬
‫ﻭﻻ ﻳﻜﺘﻔﻲ ﺍﻹﺳﻼﻡ ﺑﻬﺬﺍ‪ .‬ﺑﻞ ﺃﻧﻪ ﻳﺤﻔﺰ ﺃﻳﻀﺎ ﺇﻟﻰ ﺍﻟﺘﺄﻣﻞ ﺍﻟﺬﺍﺗﻲ‪ ,‬ﻓﻲ ﺗﻜﻮﻳﻨﻨﺎ ﺍﳉﺴﻤﻲ‪ ,‬ﻭﺍﻟﻌﻘﻠﻲ‪,‬‬
‫ﺍﻟﺼﻠ ﹿ ﹻﺐ ﹷﻭﺍﻟ ﳲﺘ ﹷﺮﺍﺋ ﹻﹻﺐ‬
‫ﲔ ﳳ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻓﻠﹿﻴﹷﻨ ﹹﹿﻈ ﹻﺮ ﺍ ﹻﻹﻧﹿ ﹷﺴﺎ ﹹﻥ ﹻﱈ ﳲ ﺧﹹ ﹻﻠ ﹷﻖ )‪ (5‬ﺧﹹ ﹻﻠ ﹷﻖ ﻣﹻ ﹿﻦ ﹷﻣﺎﺀﹴ ﹷﺩﺍﻓﹻ ﹴﻖ )‪ (6‬ﻳﹷﺨﹿ ﹹﺮ ﹹﺝ ﻣﹻ ﹿﻦ ﺑﹷ ﹿ ﹻ‬
‫)‪) {(7‬ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ‪ :‬ﺍﻵﻳﺔ ‪.(7-5‬‬
‫ﻭﻛﻠﻤﺎ ﻟﻔﺖ ﺍﻟﻘﺮﺁﻥ ﻧﻈﺮ ﺍﳌﺴﻠﻤﲔ ﺇﻟﻰ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻪﻠﻟ‪ ,‬ﺃﻫﺎﺏ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﺘﺪﺑﺮﻫﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺇ ﳲﹻﻥ‬
‫ﺎﺏ{ )ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ :‬ﺍﻵﻳﺔ ‪.(21‬‬‫ﹻﻚ ﻟﹷﺬﹻ ﹿﻛ ﹷﺮﻯ ﻷﹹﻭﻟﹻﻲ ﺍﻷﹷﻟﹿﺒﹷ ﹻ‬
‫ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﻘﻠﻴﺔ ﻣﺆﻳﺪﺓ ﺑﺎﻟﺒﺮﺍﻫﲔ‪ ,‬ﻭﺑﻌﺪ ﺃﻥ ﺗﻨﺸﻂ ﺍﻟﻌﻘﻮﻝ ﻣﻦ ﻋﻘﺎﻟﻬﺎ ﻭﺗﺘﺪﺑﺮ ﻣﻠﻜﻮﺕ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ,‬ﻳﻌﻴﻨﻬﺎ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﻣﺆﻳﺪﺓ ﺑﺎﻟﺪﻟﻴﻞ ﺍﳌﻠﻤﻮﺱ‪ .‬ﻗﺎﻝ‬
‫ﺗﻌﺎﻟﻰ‪} :‬ﻟﹷﻮ ﹷﻛﺎ ﹷﻥ ﻓﹻ ﻴﻬﹻ ﻤﺎ ﺁﹷ ﹻﻟ ﹷﻬ ﹲﺔ ﺇﹻﻻ ﳲ‬
‫ﺍﻪﻠﻟﹹ ﻟﹷ ﹷﻔ ﹷﺴ ﹷﺪﺗﹷﺎ{ )ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.(22‬‬ ‫ﹷ‬ ‫ﹿ‬
‫ﻤﺑﺎ ﹷﺧﻠ ﹷ ﹷﻖ ﹷﻭﻟﹷ ﹷﻌﻼ ﺑﹷ ﹿﻌ ﹹ‬
‫ﻀ ﹹﻬ ﹿﻢ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻣﺎ ﺍﺗ ﹷﳲﺨ ﹷﺬ ﳲ‬
‫ﺍﻪﻠﻟﹹ ﻣﹻ ﹿﻦ ﹷﻭﻟﹷ ﹴﺪ ﹷﻭ ﹷﻣﺎ ﹷﻛﺎ ﹷﻥ ﹷﻣ ﹷﻌ ﹹﻪ ﻣﹻ ﹿﻦ ﹻﺇﻟﹷ ﹴﻪ ﹻﺇ ﹱﺫﺍ ﻟﹷ ﹷﺬ ﹷﻫ ﹷﺐ ﹹﻛ ﳳﻞ ﹻﺇﻟﹷ ﹴﻪ ﹻ ﹷ‬
‫ﹷﻋﻠﹷﻰ ﺑﹷ ﹿﻌ ﹴﺾ{ )ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ :‬ﺍﻵﻳﺔ ‪.(91‬‬
‫ﻭﻫﻜﺬﺍ ﳒﺪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺒﺮﻯ ﻣﻘﺮﺭﺓ‪ ,‬ﻣﺪﻋﻤﺔ ﺑﺎﻟﺒﺮﻫﺎﻥ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻨﺎﻓﻊ‪ ,‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺘﺮﻳﻪ ﺷﻚ ﺃﻭ‬
‫ﺇﺑﻬﺎﻡ‪.‬‬
‫ﻭﻻ ﻳﻜﺘﻔﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺗﻘﺮﻳﺮ ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﻠﻴﺎ‪ ,‬ﺑﺪﻟﻴﻞ ﻭﺍﺣﺪ‪ ,‬ﺃﻭ ﺑﺮﻫﺎﻥ ﻣﻔﺮﺩ‪ ,‬ﺑﻞ ﻳﺴﻮﻕ ﺍﻟﺒﺮﻫﺎﻥ ﻣﻌﺰﺯﺍ‬
‫ﺑﺎﻟﺒﺮﻫﺎﻥ‪ ,‬ﺣﺘﻰ ﻻ ﻳﺪﻉ ﻟﻠﻤﻜﺎﺑﺮﻳﻦ ﺣﺠﺔ ﺃﻭ ﺩﻟﻴﻼ‪.‬‬
‫ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻲ ﺍﺗﺨﺬﻫﺎ ﺍﻹﺳﻼﻡ ﻟﻮﺛﺒﺘﻪ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺧﻄﻮﺍﺕ ﻋﺪﻳﺪﺓ ﺃﻫﻤﻬﺎ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺪﺭﺍﺳﺔ‪ ,‬ﻭﺍﻟﺘﺪﺑﺮ ﻓﻲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ,‬ﻭﻣﺎ ﺧﻠﻖ ﺍﻪﻠﻟ ﻣﻦ ﻛﺎﺋﻨﺎﺕ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺑﺎﻻﻧﺘﺸﺎﺭ ﻓﻲ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ‪ ,‬ﻟﺪﺭﺍﺳﺔ ﺍﳉﺒﺎﻝ ﻭﺍﻷﻧﻬﺎﺭ ﻭﺍﻟﺼﺤﺎﺭﻯ ﻭﺍﻟﺒﺤﺎﺭ‪,‬‬
‫ﻭﻣﻌﺮﻓﺔ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ‪ ,‬ﻭﻭﺳﺎﺋﻞ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ‪.‬‬

‫‪١٤٤‬‬
 ‫ﺍﺕ ﹷﻭﺍﻷﹷ ﹿﺭ ﹷ‬ ‫ﳲﹹ‬
‫ﺍﺕ ﺭﹻ ﹿﺯ ﹱﻗﺎ‬ ‫ﺽ ﹷﻭﺃﹷﻧﹿ ﹷﺰ ﹷﻝ ﻣﹻ ﹷﻦ ﳲ‬
‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﹷﻣﺎ ﹱﺀ ﹷﻓ ﹷﺄﺧﹿ ﹷﺮ ﹷﺝ ﹻﺑﻪﹻ ﻣﹻ ﹷﻦ ﺍﻟ ﳲﺜ ﹷﻤ ﹷﺮ ﹻ‬ ‫ﺍﻟﺴ ﹷﻤ ﹷﻮ ﹻ‬‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺍﻪﻠﻟ ﺍ ﳲﻟﺬﹻ ﻱ ﹷﺧﻠ ﹷ ﹷﻖ ﳲ‬
‫ﺲ ﹷﻭﺍﻟﹿ ﹷﻘ ﹷﻤ ﹷﺮ‬ ‫ﺍﻟﺸ ﹿﻤ ﹷ‬‫ﻟﹷ ﹹﻜ ﹿﻢ ﹷﻭ ﹷﺳﺨﳲ ﹷﺮ ﻟﹷ ﹹﻜ ﹹﻢ ﺍﻟﹿ ﹹﻔﻠ ﹿ ﹷﻚ ﹻﻟﺘ ﹿﹷﺠ ﹻﺮ ﹷﻱ ﻓﹻ ﻲ ﺍﻟﹿ ﹷﺒ ﹿﺤ ﹻﺮ ﹻﺑ ﹷﺄ ﹿﻣ ﹻﺮ ﹻﻩ ﹷﻭ ﹷﺳﺨﳲ ﹷﺮ ﻟﹷ ﹹﻜ ﹹﻢ ﺍﻷﹷﻧﹿ ﹷﻬﺎ ﹷﺭ )‪ (32‬ﹷﻭ ﹷﺳﺨﳲ ﹷﺮ ﻟﹷ ﹹﻜ ﹹﻢ ﳲ‬
‫ﲔ ﹷﻭ ﹷﺳﺨﳲ ﹷﺮ ﻟﹷ ﹹﻜ ﹹﻢ ﺍﻟﻠﳲﻴﹿ ﹷﻞ ﹷﻭﺍﻟ ﳲﻨ ﹷﻬﺎ ﹷﺭ )‪ (33‬ﹷﻭﺁﹷﺗﹷﺎ ﹹﻛ ﹿﻢ ﻣﹻ ﹿﻦ ﹹﻛ ﳴﻞ ﹷﻣﺎ ﹷﺳ ﹷﺄﻟﹿﺘﹹ ﹹﻤﻮﻩﹹ{ )ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺍﻵﻳﺔ ‪.(34-32‬‬ ‫ﹷﺩﺍ ﹻﺋ ﹷﺒ ﹿ ﹻ‬
‫ﹻﺖ‬‫ﺍﺏ ﹷﻭﻣﹻ ﻨﹿ ﹹﻪ ﹷﺷ ﹷﺠ ﹲﺮ ﻓﹻ ﻴﻪﹻ ﺗ ﹻﹹﺴﻴ ﹹﻤﻮ ﹷﻥ )‪ (10‬ﻳﹹﻨﹿﺒ ﹹ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹹﻫ ﹷﻮ ﺍ ﳲﻟﺬﹻ ﻱ ﺃﹷﻧﹿ ﹷﺰ ﹷﻝ ﻣﹻ ﹷﻦ ﳲ‬
‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﹷﻣﺎ ﹱﺀ ﻟﹷ ﹹﻜ ﹿﻢ ﻣﹻ ﻨﹿ ﹹﻪ ﹷﺷ ﹷﺮ ﹲ‬
‫ﹻﻚ ﻵﹷﻳﹷ ﹱﺔ ﹻﻟ ﹷﻘ ﹿﻮ ﹴﻡ ﻳﹷﺘﹷ ﹷﻔ ﳲﻜ ﹹﺮﻭ ﹷﻥ )‪(11‬‬
‫ﺍﺕ ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬ ‫ﹷﺎﺏ ﹷﻭﻣﹻ ﹿﻦ ﹹﻛ ﳴﻞ ﺍﻟ ﳲﺜ ﹷﻤ ﹷﺮ ﹻ‬ ‫ﻟﹷ ﹹﻜ ﹿﻢ ﹻﺑﻪﹻ ﺍﻟ ﳲﺰ ﹿﺭ ﹷﻉ ﹷﻭﺍﻟ ﳲﺰﻳﹿﺘﹹﻮ ﹷﻥ ﹷﻭﺍﻟﻨ ﹻﳲﺨﻴ ﹷﻞ ﹷﻭﺍﻷﹷ ﹿﻋﻨ ﹷ‬
‫ﹻﻚ ﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ ﹻﻟ ﹷﻘ ﹿﻮ ﹴﻡ ﻳﹷ ﹿﻌﻘﹻ ﻠﹹﻮ ﹷﻥ‬ ‫ﺍﺕ ﹻﺑ ﹷﺄ ﹿﻣ ﹻﺮ ﹻﻩ ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬
‫ﺲ ﹷﻭﺍﻟﹿ ﹷﻘ ﹷﻤ ﹷﺮ ﹷﻭﺍﻟﻨ ﹹﳳﺠﻮ ﹹﻡ ﹹﻣ ﹷﺴﺨﳲ ﹷﺮ ﹲ‬ ‫ﹷﻭ ﹷﺳﺨﳲ ﹷﺮ ﻟﹷ ﹹﻜ ﹹﻢ ﺍﻟﻠﳲﻴﹿ ﹷﻞ ﹷﻭﺍﻟ ﳲﻨ ﹷﻬﺎ ﹷﺭ ﹷﻭ ﳲ‬
‫ﺍﻟﺸ ﹿﻤ ﹷ‬
‫)‪){(12‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺍﻵﻳﺔ ‪.(12-10‬‬
‫ﻓﺎﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺨﻠﻖ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﺒﺜﺎ‪ ,‬ﻭﺇﳕﺎ ﺳﺨﺮﻫﺎ ﻟﻠﻨﺎﺱ ﻟﻴﻨﺘﻔﻌﻮﺍ ﺑﻬﺎ ﺑﻌﺪ ﺩﺭﺍﺳﺔ‬
‫ﺃﺳﺎﻟﻴﺐ ﻫﺬﺍ ﺍﻻﻧﺘﻔﺎﻉ‪ ,‬ﻋﻠﻰ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﻣﻌﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﺳﺘﻨﺒﺎﻁ ﺃﻳﺴﺮ ﺍﻟﺴﺒﻞ‪,‬‬
‫ﻭﺃﺳﻬﻞ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻬﺬﺍ ﺍﻻﻧﺘﻔﺎﻉ‪.‬‬
‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﻠﻔﺖ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻟﻰ ﺃﻥ ﻭﺳﻴﻠﺔ ﺍﻟﻌﻠﻢ ﻫﻲ‪ :‬ﺍﻟﺒﺤﺚ‪ ,‬ﻭﺍﻟﺘﻔﻜﻴﺮ‪ ,‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭ ﳲ‬
‫ﺍﻪﻠﻟﹹ‬
‫ﺼﺎ ﹷﺭ ﹷﻭﺍﻷﹷ ﹿﻓ ﹻﺌ ﹷﺪﺓﹷ ﻟﹷ ﹷﻌﻠﳲ ﹹﻜ ﹿﻢ ﺗ ﹿﹷﺸ ﹹﻜ ﹹﺮﻭﻥﹷ{‬
‫ﺍﻟﺴ ﹿﻤ ﹷﻊ ﹷﻭﺍﻷﹷﺑﹿ ﹷ‬
‫ﺃﹷﺧﹿ ﹷﺮ ﹷﺟ ﹹﻜ ﹿﻢ ﻣﹻ ﹿﻦ ﺑﹹ ﹹﻄﻮﻥﹻ ﺃ ﹹ ﳲﻣ ﹷﻬﺎ ﹻﺗ ﹹﻜ ﹿﻢ ﻻ ﺗﹷ ﹿﻌﻠ ﹷ ﹹﻤﻮ ﹷﻥ ﹷﺷﻴﹿ ﹱﺌﺎ ﹷﻭ ﹷﺟ ﹷﻌ ﹷﻞ ﻟﹷ ﹹﻜ ﹹﻢ ﳲ‬
‫)ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺍﻵﻳﺔ ‪.(78‬‬
‫ﻭﻗﺪ ﻳﻐﻔﻞ ﺍﻟﻨﺎﺱ ﻋﻦ ﺃﻣﺮ ﻓﻴﻠﻔﺘﻬﻢ ﺇﻟﻴﻪ ﻟﻴﺴﺘﻐﻠﻮﻩ‪ ,‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﺃﹷﻧﹿ ﹷﺰﻟﹿﻨﹷﺎ ﹿ ﹷ‬
‫ﺍﳊﺪﹻ ﻳ ﹷﺪ ﻓﹻ ﻴﻪﹻ ﺑﹷ ﹿﺄ ﹲ‬
‫ﺱ ﹷﺷﺪﹻ ﻳ ﹲﺪ‬
‫ﳲﺎﺱ{ )ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‪ :‬ﺍﻵﻳﺔ ‪.(25‬‬‫ﹷﻭ ﹷﻣﻨﹷﺎﻓﹻ ﹹﻊ ﻟﹻﻠﻨ ﹻ‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﺗﺮﻛﻪ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻣﻦ ﻣﻌﺎﺭﻑ‪ ,‬ﻭﻋﻠﻮﻡ ﻭﺁﺛﺎﺭ‪ ,‬ﻟﻴﻤﺤﺼﻮﻫﺎ ﻭﻳﺪﺭﺳﻮﻫﺎ‪ ,‬ﺛﻢ‬
‫ﻳﻀﻴﻔﻮﺍ ﺇﻟﻴﻬﺎ‪ ,‬ﻣﺎ ﻳﻬﺪﻳﻬﻢ ﺇﻟﻴﻪ ﺍﻟﺒﺤﺚ ﻣﻦ ﺣﻘﺎﺋﻖ ﻭﻧﻈﺮﻳﺎﺕ‪.‬‬
‫ﻷﻥ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﳌﻌﺎﺭﻑ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺳﻠﺴﻠﺔ ﻣﺤﻜﻤﺔ ﻣﺘﻴﻨﺔ ﺍﳊﻠﻘﺎﺕ ﻳﺆﺛﺮ ﺳﺎﺑﻘﻬﺎ ﻓﻲ ﻻﺣﻘﻬﺎ‪,‬‬
‫ﻭﻳﺘﺄﺛﺮ ﺣﺎﺿﺮﻫﺎ ﻤﺑﺎﺿﻴﻬﺎ‪.‬‬
‫ﻭﺍﳊﻀﺎﺭﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻴﺴﺖ ﻣﻠﻜﺎ ﻷﻣﺔ ﺑﻌﻴﻨﻬﺎ‪ ,‬ﻭﻻ ﻭﻗﻒ ﻋﻠﻰ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻷﻧﻬﺎ ﺻﺮﺡ‬
‫ﻫﺎﺋﻞ‪ ,‬ﺳﺎﻫﻤﺖ ﻓﻴﻪ ﻛﻞ ﺃﻣﺔ ﺑﻨﺼﻴﺐ‪ .‬ﻭﻫﻨﺎﻙ ﻛﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﻓﻲ ﻗﺎﻧﻮﻥ ﺍﻟﺴﻴﺮ ﻭﺍﻟﻨﻈﺮ ﻭﺍﻻﺗﻌﺎﻅ‬
‫ﻭﺍﻟﺘﻨﺒﻴﻪ‪ ,‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹹﻗ ﹿﻞ ﹻﺳﻴ ﹹﺮﻭﺍ ﻓﹻ ﻲ ﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﹷﻓﺎﻧﹿ ﹹﻈ ﹹﺮﻭﺍ ﹷﻛﻴﹿ ﹷﻒ ﺑﹷ ﹷﺪﺃﹷ ﹿ‬
‫ﺍﳋﹷﻠﹿﻖﹷ{ )ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ :‬ﺍﻵﻳﺔ ‪.(20‬‬
‫ﻭﻟﻼﺗﻌﺎﻅ ﻤﺑﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻣﻦ ﺃﺧﻄﺎﺀ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻭﻟﹷ ﹿﻢ ﻳﹷ ﹻﺴﻴ ﹹﺮﻭﺍ ﻓﹻ ﻲ ﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﹷﻓﻴﹷﻨ ﹹﹿﻈ ﹹﺮﻭﺍ ﹷﻛﻴﹿ ﹷﻒ‬
‫ﹷﻛﺎ ﹷﻥ ﹷﻋﺎﻗﹻ ﺒﹷ ﹹﺔ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﻣﹻ ﹿﻦ ﹷﻗﺒﹿﻠﹻﻬﹻ ﹿﻢ ﹷﻛﺎﻧﹹﻮﺍ ﺃﹷ ﹷﺷ ﳲﺪ ﻣﹻ ﻨﹿ ﹹﻬ ﹿﻢ ﹹﻗ ﳲﻮ ﹱﺓ{ )ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ :‬ﺍﻵﻳﺔ ‪.(9‬‬
‫ﻮﺏ ﻳﹷ ﹿﻌﻘﹻ ﻠﹹﻮ ﹷﻥ ﹻﺑ ﹷﻬﺎ ﺃﹷ ﹿﻭ ﺁﹷ ﹷﺫﺍ ﹲﻥ ﻳﹷ ﹿﺴ ﹷﻤ ﹹﻌﻮ ﹷﻥ ﹻﺑ ﹷﻬﺎ{)ﺳﻮﺭﺓ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻓﻠ ﹷ ﹿﻢ ﻳﹷ ﹻﺴﻴ ﹹﺮﻭﺍ ﻓﹻ ﻲ ﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﹷﻓﺘﹷ ﹹﻜﻮ ﹷﻥ ﻟﹷ ﹹﻬ ﹿﻢ ﹹﻗﻠ ﹹ ﹲ‬
‫ﺍﳊﺞ‪ :‬ﺍﻵﻳﺔ ‪.(46‬‬

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‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﻀﺮﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻷﻣﺜﻠﺔ ﺑﺎﻷﱈ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷﻟﹷ ﹿﻢ ﺗﹷ ﹷﺮ ﹷﻛﻴﹿ ﹷﻒ ﹷﻓ ﹷﻌ ﹷﻞ ﹷﺭ ﳳﺑ ﹷﻚ ﹻﺑ ﹷﻌ ﹴﺎﺩ‬
‫ﺍﻟﺼﺨﹿ ﹷﺮ ﺑﹻﺎﻟﹿ ﹷﻮﺍﺩﹻ )‪(9‬‬ ‫ﺍﺕ ﺍﻟﹿﻌﹻ ﹷﻤﺎﺩﹻ )‪ (7‬ﺍ ﳲﻟﺘﹻﻲ ﻟﹷ ﹿﻢ ﻳﹹﺨﹿ ﻠ ﹷ ﹿﻖ ﻣﹻ ﺜﹿﻠ ﹹ ﹷﻬﺎ ﻓﹻ ﻲ ﺍﻟﹿﺒ ﹷﹻﻼﺩﹻ )‪ (8‬ﹷﻭﺛﹷ ﹹﻤﻮ ﹷﺩ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﹷﺟﺎﺑﹹﻮﺍ ﳲ‬
‫)‪ (6‬ﹻﺇ ﹷﺭ ﹷﻡ ﹷﺫ ﹻ‬
‫ﺼ ﳲﺐ ﹷﻋﻠﹷﻴﹿﻬﹻ ﹿﻢ ﹷﺭ ﳳﺑ ﹷﻚ‬ ‫ﹷﻭﻓﹻ ﹿﺮ ﹷﻋ ﹿﻮ ﹷﻥ ﺫﹻ ﻱ ﺍﻷﹷ ﹿﻭﺗﹷﺎﺩﹻ )‪ (10‬ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﹷﻃ ﹷﻐ ﹿﻮﺍ ﻓﹻ ﻲ ﺍﻟﹿ ﹻﺒﻼﺩﹻ )‪ (11‬ﹷﻓ ﹷﺄ ﹿﻛﺜﹷ ﹹﺮﻭﺍ ﻓﹻ ﻴ ﹷﻬﺎ ﺍﻟﹿ ﹷﻔ ﹷﺴﺎ ﹷﺩ )‪ (12‬ﹷﻓ ﹷ‬
‫ﺎﺩ)‪) {(14‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ‪ :‬ﺍﻵﻳﺔ ‪.(14-6‬‬
‫ﹻ‬ ‫ﺻ‬ ‫ﹷﺳ ﹿﻮ ﹷﻁ ﹷﻋ ﹷﺬ ﹴﺍﺏ )‪ (13‬ﺇ ﳲﹻﻥ ﹷﺭ ﳲﺑ ﹷﻚ ﻟﹷﺒ ﹿ ﹻ‬
‫ﹻﺎﳌ ﹿﺮ ﹷ‬
‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﻠﻔﺖ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺃﻥ ﺍﳊﻜﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﻳﻠﺘﻤﺴﻬﺎ ﺃﻧﻰ ﻭﺟﺪﻫﺎ ﻗﺎﻝ‬
‫ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﻓﹻ ﻲ ﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﺁﹷﻳﹷ ﹲ‬
‫ﺎﺕ ﹻﻟﻠ ﹿ ﹹﻤﻮﻗﹻ ﹻﻨﲔﹷ{ )ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪ :‬ﺍﻵﻳﺔ ‪.(20‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﺮﺣﻠﺔ ﻓﻲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ,‬ﻓﻘﺪ ﺫﻛﺮ ﺍﻪﻠﻟ ﻋﺰ ﻭﺟﻞ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺭﺣﻠﺔ ﻧﺒﻴﻪ ﻣﻮﺳﻰ ﻓﻲ‬
‫ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺇﻟﻰ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﻟﺢ‪ ,‬ﻭﺍﻧﺘﻘﺎﻟﻪ ﻣﻌﻪ‪ ,‬ﺩﺍﺭﺳﺎ ﻣﺘﻌﻠﻤﺎ‪.‬‬
‫ﻭﺗﻠﺒﻴﺔ ﻟﻬﺬﺍ ﺍﻷﻣﺮ ﺷﺪ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻷﻭﺍﺋﻞ ﺍﻟﺮﺣﺎﻝ‪ ,‬ﻭﻗﻄﻌﻮﺍ ﺍﻟﻔﻴﺎﻓﻲ‪ ,‬ﻭﺟﺎﺑﻮﺍ ﺍﻟﺒﺤﺎﺭ ﻓﻲ ﻃﻠﺐ‬
‫ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ‪ ,‬ﻭﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪ ,‬ﻓﻨﺸﺮﻭﺍ ﺍﻟﻌﻠﻢ ﻓﻲ ﺃﻧﺤﺎﺀ ﺍﻷﺭﺽ‪ ,‬ﻭﻧﻬﻀﻮﺍ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺇﻟﻰ ﺃﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﺎﺕ‪ ,‬ﻭﺃﺳﺴﻮﺍ ﺣﻀﺎﺭﺓ ﻋﻠﻤﻴﺔ ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ ﻛﻠﻪ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻭﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﻨﻲ‪ :‬ﺧﻄﺎﺏ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺼﻠﺤﲔ ﻭﺍﳌﻔﻜﺮﻳﻦ‪ .‬ﻭﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻗﺎﺋﻢ‬
‫ﻋﻠﻰ ﻣﺤﺎﻭﻟﺔ ﺍﻹﻧﺴﺎﻥ ﻓﻬﻢ ﺍﳋﻄﺎﺏ ﺍﻹﻟﻬﻲ‪ ,‬ﻭﻣﺤﺎﻭﻟﺔ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪ ,‬ﻭﺍﻻﺳﺘﺮﺷﺎﺩ ﻤﺑﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ .‬ﻓﻲ ﻏﻴﺮ ﺟﻤﻮﺩ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﺍﳋﻄﺎﺏ‪ .‬ﻳﻌﻄﻲ ﺍﻹﺳﻼﻡ ﻣﺴﺎﺣﺔ ﻭﺍﺳﻌﺔ ﻟﻠﻌﻘﻞ ﺍﻹﻧﺴﺎﻧﻲ‪ .‬ﻓﻲ ﺇﻃﺎﺭ‬
‫ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﺘﻲ ﺟﺎﺀ ﺑﻬﺎ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﻭﺻﻒ ﻋﺒﺎﺩ ﺍﻟﺮﺣﻤﻦ‪ } :‬ﹷﻭﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﹻﺇ ﹷﺫﺍ ﹹﺫ ﳴﻛ ﹹﺮﻭﺍ ﹻﺑ ﹷﺂﻳﹷ ﹻ‬
‫ﺎﺕ ﹷﺭ ﳴﺑﻬﹻ ﹿﻢ ﻟﹷ ﹿﻢ ﻳﹷ ﹻﺨ ﳳﺮﻭﺍ ﹷﻋﻠﹷﻴﹿ ﹷﻬﺎ ﹹ‬
‫ﺻ ﹽﹱﻤﺎ‬
‫ﹷﻭ ﹹﻋ ﹿﻤﻴﹷﺎ ﹱﻧﺎ{ )ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﺍﻵﻳﺔ ‪.(73‬‬
‫ﻭﻋﺒﺎﺩ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺬﻳﻦ ﻋﺎﺵ ﺍﻹﳝﺎﻥ ﻓﻲ ﻧﻔﻮﺳﻬﻢ ﺃﻣﻼ ﻭﺣﻘﻴﻘﺔ‪ ,‬ﻭﲡﺪﺩ ﻓﻲ ﺣﻴﺎﺗﻬﻢ ﺳﻠﻮﻛﺎ ﻭﻭﻗﺎﺋﻊ‪.‬‬
‫ﻟﻢ ﻳﺴﺘﻘﺒﻠﻮﺍ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﺍﺳﺘﻘﺒﺎﻝ ﺍﳉﺎﻫﻞ ﺍﳌﺘﺤﺠﺮ‪ ,‬ﻭﺍﻟﺘﺎﺑﻊ ﺍﳌﻘﻠﺪ‪ .‬ﺍﻟﺬﻱ ﻳﺒﻨﻲ ﺇﳝﺎﻧﻪ ﻋﻠﻰ‬
‫ﺍﻟﺘﻠﻘﲔ‪ ,‬ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﻫﻮ ﻏﺎﺋﺐ ﺍﻟﻮﻋﻰ‪ ,‬ﺫﺍﻫﻞ ﺍﻹﺣﺴﺎﺱ‪ .‬ﻳﺄﺧﺬ ﻣﻦ ﺍﻷﻓﻮﺍﻩ ﻟﻴﻘﻠﺪ ﻓﻲ ﻓﻬﻤﻪ‬
‫ﻭﻣﻮﺍﻗﻔﻪ ﻭﻣﻦ ﻳﻮﺣﻮﻥ ﺇﻟﻴﻪ‪ ,‬ﻭﺩﻭﳕﺎ ﻭﻋﻰ ﺃﻭ ﺗﺄﻣﻞ‪.‬‬
‫ﺇﻥ ﻋﺒﺎﺩ ﺍﻟﺮﺣﻤﻦ ﻳﺮﻓﻀﻮﻥ ﺍﻟﺘﺤﺠﺮ ﻭﺍﳉﻤﻮﺩ‪ ,‬ﻭﻻ ﻳﺮﺿﻮﻥ ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﻏﺎﺋﺒﻲ ﺍﻟﻮﻋﻰ‪ ,‬ﻣﺸﻠﻮﻟﻲ‬
‫ﺍﻹﺩﺭﺍﻙ‪ .‬ﺑﻞ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﻌﺎﻣﻠﻮﺍ ﻣﻊ ﺍﻷﻓﻜﺎﺭ‪ ,‬ﻭﻳﺴﺘﻘﺒﻠﻮﺍ ﺍﳊﻘﺎﺋﻖ‪ ,‬ﻭﻳﺘﻨﺎﻭﻟﻮﺍ ﺍﻷﻣﻮﺭ ﺑﻮﻋﻲ ﻭﻓﻬﻢ ﻋﻤﻴﻖ‪.‬‬
‫ﻳﺴﺘﺒﻄﻦ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ‪ ,‬ﻭﻳﺪﺭﻙ ﺃﻏﻮﺍﺭ ﺍﻟﻈﻮﺍﻫﺮ‪.‬‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﺮﺣﻤﻦ ﻫﻮ ﺇﻧﺴﺎﻥ ﺍﻟﻮﻋﻰ‪ ,‬ﻭﺍﳊﺲ‪ ,‬ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﻴﻘﻆ ﺍﳌﺘﺒﺼﺮ‪ ,‬ﻟﺬﺍ ﻓﻬﻮ ﻳﺘﻌﺎﻣﻞ‬
‫ﻣﻊ ﺣﻘﺎﺋﻖ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻭﻇﻮﺍﻫﺮﻩ‪ .‬ﺗﻌﺎﻣﻞ ﺍﳌﺴﺘﺒﻄﻦ ﻟﻸﻣﻮﺭ‪ ,‬ﺍﳌﺘﻔﺤﺺ ﻟﻸﺷﻴﺎﺀ‪ ,‬ﺍﳌﺪﺭﻙ ﳌﺪﻟﻮﻻﺗﻬﺎ‬
‫ﻭﻋﻄﺎﺀﺍﺗﻬﺎ‪ .‬ﺍﻟﻌﺎﺭﻑ ﺑﻜﻞ ﻓﻜﺮﺓ ﻭﻗﻴﻤﺔ ﻓﻴﻬﺎ‪.‬‬
‫‪١٤٦‬‬
 ‫ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺧﻮﻃﺒﻮﺍ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﺍﺳﺘﻌﻤﻠﻮﺍ ﺃﺳﻤﺎﻋﻬﻢ ﻭﺃﺑﺼﺎﺭﻫﻢ ﻓﻴﻤﺎ ﺧﻮﻃﺒﻮﺍ ﺑﻪ‪.‬‬
‫ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺳﻤﺎﻉ ﻭﺍﻷﺑﺼﺎﺭ‪ .‬ﻳﺼﻞ ﺑﺎﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻌﻘﻼﻧﻴﺔ ﺍﻟﻮﺍﻋﻴﺔ ﺍﻟﺘﻰ ﺗﺄﺧﺬ ﺑﺎﻹﻧﺴﺎﻥ ﺇﻟﻰ ﻃﺮﻳﻖ‬
‫ﺍﻟﺮﺷﺎﺩ‪.‬‬
‫ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺪﺭﻛﻪ‪ :‬ﺃﻥ ﺍﻟﻌﻘﻞ ﻳﺤﺘﻞ ﻓﻲ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻓﻲ ﺍﻹﺳﻼﻡ ﻣﻜﺎﻧﺔ ﻋﺎﻟﻴﺔ ﺑﻮﺻﻔﻪ‬
‫ﻭﺳﻴﻠﺔ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﻜﺸﻒ ﻋﻦ ﺃﺳﺮﺍﺭ ﺍﳋﺎﻟﻖ ﻓﻲ ﺍﻷﻧﻔﺲ ﻭﺍﻟﻜﻮﻥ – ﻣﻨﻔﺮﺩﺓ ﻭﻣﺠﺘﻤﻌﺔ – ﻭﻓﻲ ﻗﺪﺭﺗﻪ‬
‫ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﺍﳊﺴﻲ‪ ,‬ﻭﺍﻟﺘﺼﻮﺭ ﺍﻟﻌﻘﻠﻲ‪ ,‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻠﻴﺎﺕ ﻋﻘﻠﻴﺔ ﻻﺳﺘﻴﻌﺎﺏ ﺍﳌﻌﺎﺭﻑ‪ ,‬ﻭﺍﺧﺘﺰﺍﻧﻬﺎ‪,‬‬
‫ﻭﺍﺳﺘﺪﻋﺎﺋﻬﺎ ﻭﺗﻮﻇﻴﻔﻬﺎ‪ ,‬ﻭﺗﻮﻟﻴﺪ ﻣﻌﺎﺭﻑ ﺟﺪﻳﺪﺓ ﻭﻣﺘﺠﺪﺩﺓ‪ .‬ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ,‬ﻭﻳﺤﺪﺙ‬
‫ﻣﻦ ﺧﻼﻟﻬﺎ ﲢﻮﻳﻼﺕ ﻭﺗﻌﺪﻳﻼﺕ ﻓﻲ ﻣﻮﺍﺩ ﺍﻟﻜﻮﻥ ﻭﻋﻨﺎﺻﺮﻩ ﻭﺻﻮﻻ ﺇﻟﻰ ﺗﻨﻤﻴﺔ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﻭﺗﺮﻗﻴﺘﻬﺎ‬
‫ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻜﻞ ﻣﺎ ﻓﻲ ﺍﻟﻜﻮﻥ ﻓﻲ ﺣﺪﻭﺩ ﻣﺎ ﻗﺪﺭ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ‪.‬‬
‫ﻭﺗﺸﻬﺪ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻤﺑﻜﺎﻧﺔ ﺍﻟﻌﻘﻞ‪ ,‬ﻓﻤﻦ ﺃﻭﺿﺢ ﺳﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺘﻲ‬
‫ﻟﻔﺘﺖ ﻧﻈﺮ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﻟﺪﺍﺭﺳﲔ ﻫﻲ ﺇﺷﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﻌﻘﻞ‪ ,‬ﻭﺗﻮﺟﻴﻪ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻓﻲ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﳊﻘﺎﺋﻖ‪ ,‬ﻭﻣﺎ ﻳﻔﻴﺪ ﺍﳌﺠﺘﻤﻊ ﺍﻹﻧﺴﺎﻧﻲ ﻓﻲ ﻣﺴﻴﺮﺗﻪ ﻋﺒﺮ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﻗﺪ ﺩﻋﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻄﺮﻳﻖ ﻣﺒﺎﺷﺮ ﻭﻏﻴﺮ ﻣﺒﺎﺷﺮ ﺇﻟﻰ ﺗﻌﻈﻴﻢ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ‪ .‬ﻭﻳﺤﺮﺹ‬
‫ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺗﺄﻛﻴﺪ ﻫﺬﺍ ﺍﻟﺘﻌﻈﻴﻢ ﺣﺮﺻﺎ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﻭﻳﺜﻴﺮ ﺍﻻﻫﺘﻤﺎﻡ‪.‬‬
‫ﻭﻳﺸﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﺍﻟﻌﻘﻞ‪ ,‬ﻭﻣﻌﺎﻧﻴﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻣﺸﺘﻘﺎﺗﻪ‪ ,‬ﻭﻣﺘﺮﺍﺩﻓﺎﺗﻪ ﻓﻲ ﻋﺸﺮﺍﺕ ﺍﻵﻳﺎﺕ‪ ,‬ﻣﺴﺘﺨﺪﻣﺎ‬
‫ﻟﺬﻟﻚ ﻛﻞ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﺗﺪﻝ ﻋﻠﻴﻪ ﺃﻭ ﺗﺸﻴﺮ ﺇﻟﻴﻪ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ ﻣﻦ ﺍﻟﺘﻔﻜﻴﺮ‪ ,‬ﻭﺍﻟﻘﻠﺐ‪ ,‬ﻭﺍﻟﻔﺆﺍﺩ‪,‬‬
‫ﻭﺍﻟﻠﺐ‪ ,‬ﻭﺍﻟﻨﻈﺮ‪ ,‬ﻭﺍﻟﺘﺬﻛﺮ‪ ,‬ﻭﺍﻟﺮﺷﺪ‪ ,‬ﻭﺍﳊﻜﻤﺔ‪ ,‬ﻭﺍﻟﺮﺃﻱ ﻭﺍﻟﻔﻘﻪ‪ .‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﺗﺪﻭﺭ‬
‫ﺣﻮﻝ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺧﺼﺎﺋﺼﻬﺎ ﻭﻇﻼﻟﻬﺎ‪ ,‬ﳑﺎ ﻳﻌﺘﺒﺮ ﺇﻳﺤﺎﺀﺍﺕ ﻗﻮﻳﺔ ﺑﺪﻭﺭ‬
‫ﺍﻟﻌﻘﻞ ﻭﺃﻫﻤﻴﺘﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ‪.‬‬
‫ﻭﺗﺸﻬﺪ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻜﺎﻧﺔ ﺍﻟﻌﻘﻞ‪ ,‬ﻭﺣﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺇﻋﻤﺎﻟﻪ‪ ,‬ﻷﻧﻪ ﻣﻨﺎﻁ ﺗﻜﻠﻴﻒ‬
‫ﺍﻟﺒﺸﺮ ﺑﺄﺩﺍﺀ ﻭﺍﺟﺒﺎﺗﻬﻢ ﻭﺍﺳﺘﻴﻔﺎﺀ ﺣﻘﻮﻗﻬﻢ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻘﻞ ﺑﻜﻞ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺘﻲ ﻳﻨﺎﻁ ﺑﻬﺎ ﺍﻟﺘﻜﻠﻴﻒ ﺣﺠﺔ ﻋﻠﻰ ﺍﳌﻜﻠﻔﲔ ﻓﻴﻤﺎ ﻳﻌﻨﻴﻬﻢ ﻣﻦ‬
‫ﺃﻣﺮ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ,‬ﻭﻣﻦ ﺃﻣﺮ ﺃﻧﻔﺴﻬﻢ ﻭﻣﻦ ﺃﻣﺮ ﺧﺎﻟﻘﻬﻢ ﻭﺧﺎﻟﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻭﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﺨﺎﻃﺒﻪ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻌﺼﻢ ﺍﻟﻀﻤﻴﺮ‪ ,‬ﻭﻳﺪﺭﻙ ﺍﳊﻘﺎﺋﻖ ﻭﳝﻴﺰ ﺑﲔ ﺍﻷﻣﻮﺭ‬
‫ﻭﻳﻮﺍﺯﻥ ﺑﲔ ﺍﻷﺿﺪﺍﺩ ﻭﻳﺘﺒﺼﺮ ﻭﻳﺘﺪﺑﺮ ﻭﻳﺤﺴﻦ ﺍﻹﺩﺭﺍﻙ‪ ,‬ﻭﺍﻟﺮﺅﻳﺔ‪.‬‬
‫ﻭﺇﻧﻪ ﻟﻴﺲ ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻘﺎﺑﻠﻪ ﺍﳉﻤﻮﺩ ﻭﺍﻟﻌﻨﺖ ﻭﺍﻟﻀﻼﻝ ﻭﻟﻴﺲ ﺑﺎﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻗﺼﺎﺭﺍﻩ ﻣﻦ ﺍﻹﺩﺭﺍﻙ‬
‫ﻳﻘﺎﺑﻞ ﺍﳉﻨﻮﻥ‪ .‬ﻓﺈﻥ ﺍﳉﻨﻮﻥ ﻳﺴﻘﻂ ﺍﻟﺘﻜﻠﻴﻒ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﺸﺮﺍﺋﻊ‪ ,‬ﻭﻓﻲ ﻛﻞ ﻋﺮﻑ ﻭﺳﻨﺔ‪.‬‬

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‫ﻭﻟﻜﻦ ﺍﳉﻤﻮﺩ ﻭﺍﻟﻌﻨﺖ ﻭﺍﻟﻀﻼﻝ ﻏﻴﺮ ﻣﺴﻘﻂ ﻟﻠﺘﻜﻠﻴﻒ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ,‬ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻌﺘﺬﺭ ﺑﻬﺎ ﻛﻤﺎ‬
‫ﻳﻌﺘﺬﺭ ﻟﻠﻤﺠﻨﻮﻥ ﺑﺠﻨﻮﻧﻪ‪ ,‬ﻓﺈﻧﻬﺎ ﻻ ﺗﺪﻓﻊ ﺍﳌﻼﻣﺔ ﻭﻻ ﲤﻨﻊ ﺍﳌﺆﺍﺧﺬﺓ ﺑﺎﻟﺘﻘﺼﻴﺮ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻓﻲ ﺍﻹﺳﻼﻡ ﻟﻪ ﻫﺬﻩ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﻔﺎﺋﻘﺔ ﻣﻦ ﺍﳋﻄﺎﺏ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻓﻘﺪ ﺍﺗﺨﺬ ﻟﻪ ﺍﻹﺳﻼﻡ‬
‫ﻣﻨﻬﺠﺎ ﻓﺮﻳﺪﺍ ﻓﻲ ﲢﺮﻳﺮﻩ‪ ,‬ﻟﻴﻈﻞ ﺍﻟﻌﻘﻞ ﻋﺎﻗﻼ ﻭﺍﻟﻔﻜﺮ ﺭﺍﺷﺪﺍ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﻳﻘﻮﻡ ﻋﻠﻰ ﺩﻋﺎﺋﻢ ﺃﺳﺎﺳﻴﺔ ﻣﻦ ﺷﺄﻧﻬﺎ ﺣﺮﺍﺳﺔ ﺍﻟﻌﻘﻞ ﺣﺘﻰ ﻻ ﻳﻀﻞ ﻓﻲ‬
‫ﺍﳌﺘﺎﻫﺎﺕ ﺍﻟﻔﻠﺴﻔﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺷﺎﻧﻬﺎ ﺃﻳﻀﺎ ﺗﺮﺷﻴﺪ ﺍﻟﻔﻜﺮ ﺣﺘﻰ ﻳﻌﻤﻞ ﻓﻲ ﻣﻴﺎﺩﻳﻦ ﺍﳋﻴﺮ ﻭﻣﺎ ﻳﻔﻴﺪ ﺍﳌﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﻭﺍﻹﻧﺴﺎﻧﻲ ﻋﻠﻤﺎ ﻭﺣﻀﺎﺭﺓ ﻭﺍﺯﺩﻫﺎﺭﺍ‪.‬‬
‫ﻭﻗﺪ ﺃﻗﺎﻡ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺠﺎ ﻓﻲ ﲢﺮﻳﺮ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺛﻼﺙ ﺩﻋﺎﺋﻢ ﻫﺎﻣﺔ‪:‬‬
‫ﺍﻟﺪﻋﺎﻣﺔ ﺍﻷﻭﻟﻰ‪ :‬ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻏﻼﻝ ﺍﳊﺠﺮ ﺍﻟﻌﻘﻠﻲ ﻭﺳﻴﻄﺮﺓ ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ ﻭﺗﺮﺑﻴﺘﻪ ﻋﻠﻰ‬
‫ﺣﺮﻳﺔ ﺍﻟﻔﻜﺮ ﻭﺍﺳﺘﻘﻼﻝ ﺍﻹﺭﺍﺩﺓ ﻟﻴﻜﻤﻞ ﺑﺬﻟﻚ ﻋﻘﻠﻪ ﻭﻳﺴﺘﻘﻴﻢ ﺗﻔﻜﻴﺮﻩ ﻭﺗﻜﺘﻤﻞ ﻟﻪ ﺷﺨﺼﻴﺘﻪ ﻭﺇﻧﺴﺎﻧﻴﺘﻪ‪,‬‬
‫ﻓﺈﻥ ﻛﻤﺎﻝ ﺍﻟﻌﻘﻞ ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﺘﻔﻜﻴﺮ ﻭﺍﺳﺘﻘﻼﻝ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺃﺳﺎﺱ ﺻﺤﺔ ﺍﻟﻌﻘﺎﺋﺪ ﻭﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺍﻟﺬﻱ‬
‫ﻳﺠﺐ ﺃﻥ ﻳﺘﺒﻊ‪.‬‬
‫ﻭﻗﺪ ﻋﻨﻲ ﺍﻹﺳﻼﻡ ﺑﺒﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻋﺎﻣﺔ ﻋﻨﺎﻳﺔ ﻛﺒﺮﻯ;‬
‫‪ -‬ﻓﺠﻌﻞ ﺍﻟﺒﺮﻫﺎﻥ ﺃﺳﺎﺱ ﺍﻹﳝﺎﻥ ﺍﻟﺼﺎﺩﻕ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺑﲔ ﺃﻥ ﻛﻞ ﺍﻋﺘﻘﺎﺩ ﺃﻭ ﻋﻤﻞ ﻻ ﻳﻘﻮﻡ‬
‫ﻋﻠﻰ ﺩﻻﺋﻞ ﺍﳊﻖ‪ ,‬ﻓﻬﻮ ﻣﺮﺩﻭﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪.‬‬
‫‪ -‬ﻭﺃﻧﺬﺭ ﺍﻟﺬﻳﻦ ﻳﺠﺎﺩﻟﻮﻥ ﻓﻲ ﺍﻪﻠﻟ ﻭﺁﻳﺎﺗﻪ ﺑﻐﻴﺮ ﻋﻠﻢ ﻭﻻ ﻫﺪﻯ ﻭﻻ ﻛﺘﺎﺏ ﻣﻨﻴﺮ ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﻣﹻ ﹷﻦ ﺍﻟﻨ ﹻ‬
‫ﳲﺎﺱ‬
‫ﹷﻣ ﹿﻦ ﻳﹹ ﹷﺠﺎﺩﹻ ﹹﻝ ﻓﹻ ﻲ ﳲ ﹻ‬
‫ﺍﻪﻠﻟ ﹻﺑ ﹷﻐﻴﹿ ﹻﺮ ﹻﻋﻠ ﹿ ﹴﻢ ﹷﻭﻻ ﹹﻫ ﹱﺪﻯ ﹷﻭﻻ ﻛﹻ ﺘ ﹴﹷﺎﺏ ﹹﻣﻨ ﹴ‬
‫ﹻﻴﺮ{)ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ :‬ﺍﻵﻳﺔ ‪.(20‬‬
‫‪ -‬ﻭﻃﺎﻟﺐ ﻛﻞ ﺫﻱ ﻋﻘﻞ ﺑﺎﻟﻨﻈﺮ ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ,‬ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻮﺍﺿﺤﺔ ﻋﻠﻰ‬
‫ﺍﻟﺴ ﹷﻤ ﹷﻮ ﹻ‬
‫ﺍﺕ‬ ‫ﻮﺕ ﳲ‬‫ﻭﺣﺪﺍﻧﻴﺔ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ ﻓﻲ ﺃﻟﻮﻫﻴﺘﻪ ﻭﺭﺑﻮﺑﻴﺘﻪ‪ ,‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻭﻟﹷ ﹿﻢ ﻳﹷﻨ ﹹﹿﻈ ﹹﺮﻭﺍ ﻓﹻ ﻲ ﹷﻣﻠ ﹷ ﹹﻜ ﹻ‬
‫ﺽ ﹷﻭ ﹷﻣﺎ ﹷﺧﻠ ﹷ ﹷﻖ ﳲ‬
‫ﺍﻪﻠﻟﹹ ﻣﹻ ﹿﻦ ﹷﺷ ﹿﻲﺀﹴ {)ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﺍﻵﻳﺔ ‪.(185‬‬ ‫ﹷﻭﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ‬‫ﻭﺝ )‪ (6‬ﹷﻭ ﹿﺍﻷﹷ ﹿﺭ ﹷ‬ ‫ﳲﺎﻫﺎ ﹷﻭ ﹷﻣﺎ ﻟﹷ ﹷﻬﺎ ﻣﹻ ﹿﻦ ﹹﻓ ﹹﺮ ﹴ‬
‫ﹷﺎﻫﺎ ﹷﻭ ﹷﺯ ﳲﻳﻨ ﹷ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻓﻠ ﹷ ﹿﻢ ﻳﹷﻨ ﹹﹿﻈ ﹹﺮﻭﺍ ﹻﺇﻟﹷﻰ ﳲ‬
‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﹷﻓ ﹿﻮ ﹷﻗ ﹹﻬ ﹿﻢ ﹷﻛﻴﹿ ﹷﻒ ﺑﹷﻨﹷﻴﹿﻨ ﹷ‬
‫ﺍﺳ ﹷﻲ ﹷﻭﺃﹷﻧﹿﺒﹷﺘﹿﻨﹷﺎ ﻓﹻ ﻴ ﹷﻬﺎ ﻣﹻ ﹿﻦ ﹹﻛ ﳴﻞ ﹷﺯ ﹿﻭ ﹴﺝ ﺑﹷﻬﹻ ﹴﻴﺞ )‪ (7‬ﺗﹷﺒﹿ ﹻﺼ ﹷﺮ ﹱﺓ ﹷﻭﺫﹻ ﹿﻛ ﹷﺮﻯ ﹻﻟ ﹹﻜ ﳴﻞ ﹷﻋﺒﹿ ﹴﺪ ﹹﻣﻨ ﹴ‬
‫ﹻﻴﺐ‬ ‫ﺎﻫﺎ ﹷﻭﺃﹷﻟﹿ ﹷﻘﻴﹿﻨﹷﺎ ﻓﹻ ﻴ ﹷﻬﺎ ﹷﺭ ﹷﻭ ﹻ‬
‫ﹷﻣ ﹷﺪ ﹿﺩﻧﹷ ﹷ‬
‫)‪) {(8‬ﺳﻮﺭﺓ ﻕ‪ :‬ﺍﻵﻳﺔ ‪.(8-6‬‬
‫‪ -‬ﻭﺍﺳﺘﻨﻬﺾ ﺍﻟﻌﻘﻮﻝ ﻭﻭﺟﻪ ﺍﻷﻓﻬﺎﻡ ﻭﺃﻳﻘﻆ ﺍﳊﻮﺍﺱ ﻭﻧﺒﻪ ﺍﳌﺸﺎﻋﺮ‪ ,‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﻌﻘﻴﺐ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻵﻳﺎﺕ‬
‫ﹻﻚ ﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ ﹻﻟ ﹷﻘ ﹿﻮ ﹴﻡ ﻳﹷ ﹿﻌﻘﹻ ﻠﹹﻮﻥﹷ{)ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪,(4‬‬ ‫ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻤﺑﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬

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 ‫ﹻﻚ ﹷﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ ﹻﻟ ﹷﻘ ﹿﻮ ﹴﻡ ﻳﹷﺘﹷ ﹷﻔ ﳲﻜ ﹹﺮﻭﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪.(3‬‬ ‫}ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬
‫‪ -‬ﻭﺫﻡ ﺍﻟﻐﺎﻓﻠﲔ ﻭﻧﻌﻰ ﻋﻠﻴﻬﻢ ﻏﻔﻠﺘﻬﻢ ﻭﺇﻋﺮﺍﺿﻬﻢ ﻋﻦ ﺩﻻﺋﻞ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﺘﻲ ﻳﺸﺎﻫﺪﻭﻧﻬﺎ ﻓﻲ ﻛﻞ‬
‫ﳊﻈﺔ‪ ,‬ﻭﻫﻢ ﻋﻨﻬﺎ ﻏﺎﻓﻠﻮﻥ ﻭﺗﻄﺎﻟﻌﻬﻢ ﺑﺪﻻﺋﻠﻬﺎ ﻓﻲ ﻛﻞ ﺁﻭﻧﺔ‪ ,‬ﻭﻫﻢ ﻋﻨﻬﺎ ﻣﻌﺮﺿﻮﻥ‪ .‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ‬
‫ﻮﺏ ﻳﹷ ﹿﻌﻘﹻ ﻠﹹﻮ ﹷﻥ ﹻﺑ ﹷﻬﺎ ﺃﹷ ﹿﻭ ﺁﹷ ﹷﺫﺍ ﹲﻥ ﻳﹷ ﹿﺴ ﹷﻤ ﹹﻌﻮ ﹷﻥ ﹻﺑ ﹷﻬﺎ ﹷﻓ ﹻﺈ ﳲﻧ ﹷﻬﺎ ﻻ ﺗﹷ ﹿﻌ ﹷﻤﻰ‬ ‫ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻓﻠ ﹷ ﹿﻢ ﻳﹷ ﹻﺴﻴ ﹹﺮﻭﺍ ﻓﹻ ﻲ ﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﹷﻓﺘﹷ ﹹﻜﻮ ﹷﻥ ﻟﹷ ﹹﻬ ﹿﻢ ﹹﻗﻠ ﹹ ﹲ‬
‫ﺍﻟﺼﺪﹹﻭﺭﹻ { )ﺳﻮﺭﺓ ﺍﳊﺞ‪ :‬ﺍﻵﻳﺔ ‪.(46‬‬ ‫ﻮﺏ ﺍ ﳲﻟﺘﹻﻲ ﻓﹻ ﻲ ﳳ‬ ‫ﹿﺍﻷﹷﺑﹿ ﹷ‬
‫ﺼﺎ ﹹﺭ ﹷﻭﻟﹷﻜﹻ ﹿﻦ ﺗﹷ ﹿﻌ ﹷﻤﻰ ﺍﻟﹿ ﹹﻘﻠ ﹹ ﹹ‬
‫‪ -‬ﻭﻧﻌﻰ ﺃﺳﺮﻯ ﺍﻟﺘﻘﻠﻴﺪ ﺇﻋﺮﺍﺿﻬﻢ ﻋﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ ﺃﻧﺒﻴﺎﺀ ﺍﻪﻠﻟ ﻭﺭﺳﻠﻪ‪ ,‬ﻭﺟﻤﻮﺩﻫﻢ ﻋﻦ ﺍﺗﺒﺎﻉ ﻣﺎ‬
‫ﻭﺟﺪﻭﺍ ﻋﻠﻴﻪ ﺁﺑﺎﺀﻫﻢ ﻭﺍﺭﺗﻜﺎﺑﻬﻢ ﺍﻟﻔﻮﺍﺣﺶ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ‪ .‬ﺗﻌﺼﺒﺎ ﻟﻠﺠﻤﻮﺩ ﻭﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ‪ ,‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻋﺰ ﻭﺟﻞ‪ } :‬ﹷﻭ ﹻﺇ ﹷﺫﺍ ﻗﹻ ﻴ ﹷﻞ ﻟﹷ ﹹﻬﻢ ﺗﹷ ﹷﻌﺎﻟﹷﻮﺍ ﹻﺇﻟﹷﻰ ﹷﻣﺎ ﺃﹷﻧﹿ ﹷﺰ ﹷﻝ ﳲ‬
‫ﺍﻪﻠﻟﹹ ﹷﻭ ﹻﺇﻟﹷﻰ ﺍﻟ ﳲﺮ ﹹﺳﻮﻝﹻ ﹷﻗﺎﻟﹹﻮﺍ ﹷﺣ ﹿﺴﺒﹹﻨﹷﺎ ﹷﻣﺎ ﹷﻭ ﹷﺟ ﹿﺪﻧﹷﺎ ﹷﻋﻠﹷﻴﹿﻪﹻ ﺁﹷﺑﹷﺎ ﹷﺀﻧﹷﺎ‬ ‫ﹿ‬ ‫ﹿ‬
‫ﺃﹷ ﹷﻭﻟﹷ ﹿﻮ ﹷﻛﺎ ﹷﻥ ﺁﹷﺑﹷﺎ ﹹﺅ ﹹﻫ ﹿﻢ ﻻ ﻳﹷ ﹿﻌﻠ ﹷ ﹹﻤﻮ ﹷﻥ ﹷﺷﻴﹿ ﹱﺌﺎ ﹷﻭﻻ ﻳﹷ ﹿﻬﺘﹷ ﹹﺪﻭﻥﹷ{ )ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ ‪(104‬‬
‫ﻓﺎﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻣﻦ ﺷﺮ ﻣﺎ ﺗﺒﻠﻰ ﺑﻪ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻷﻧﻪ ﳝﻴﺖ‪ ,‬ﻣﻮﺍﻫﺐ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻨﻈﺮ‪,‬‬
‫ﻭﻳﻮﺟﺐ ﺟﻤﻮﺩﻫﺎ ﻭﺭﻛﻮﺩﻫﺎ ﻭﻻ ﳝﻴﺰ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻭﻻ ﺑﲔ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄﺄ‪.‬‬
‫ﻭﻟﻬﺬﺍ ﻗﺮﺭ ﺍﻹﺳﻼﻡ ﺣﻖ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺣﺮﻳﺔ ﺍﻟﻔﻜﺮ ﻭﺍﺳﺘﻘﻼﻝ ﺍﻹﺭﺍﺩﺓ ﻭﻓﺘﺢ ﻟﻪ ﻃﺮﻳﻖ ﺍﻟﺘﺤﺮﺭ ﺍﻟﻔﻜﺮﻱ‬
‫ﻭﺍﻻﺳﺘﻘﻼﻝ ﺍﻹﺭﺍﺩﻱ ﻭﺑﻮﺃﻩ ﺍﳌﻨﺰﻟﺔ ﺍﻟﻼﺋﻘﺔ ﺑﺈﻧﺴﺎﻧﻴﺘﻪ ﻭﻛﺮﺍﻣﺘﻪ‪ ,‬ﻭﻋﺮﻓﻪ ﺃﻥ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺨﻠﻘﻪ ﻋﺒﺪﺍ‬
‫ﻳﻘﺎﺩ ﻛﻤﺎ ﺗﻘﺎﺩ ﺍﻷﻧﻌﺎﻡ‪ ,‬ﻭﻻ ﺟﻌﻞ ﳌﺨﻠﻮﻕ ﺣﻖ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻋﻘﻠﻪ ﻭﻓﻜﺮﻩ ﻭﺇﳕﺎ ﺧﻠﻘﻪ ﺣﺮﺍﹱ ﻣﺎﻟﻜﺎﹱ ﻟﻘﻴﺎﺩﺓ‬
‫ﻧﻔﺴﻪ ﻳﻔﻜﺮ ﺑﻌﻘﻠﻪ ﻭﻳﺴﺘﺮﺷﺪ ﻤﺑﻮﺍﻫﺒﻪ ﻭﻳﻌﻤﻞ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﺇﺭﺍﺩﺗﻪ ﻭﻳﻬﺘﺪﻱ ﺑﻨﻮﺭ ﺍﻟﻌﻘﻞ ﻓﻲ ﺍﺧﺘﻴﺎﺭﻩ ﻭﻋﻤﻠﻪ‬
‫ﻭﻻ ﻳﻈﻬﺮ ﻤﺑﻈﻬﺮ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﻻ ﳋﺎﻟﻘﻪ ﻭﻻ ﻳﺪﻳﻦ ﻓﻲ ﻋﻘﺎﺋﺪﻩ ﻭﺳﻠﻮﻛﻪ ﺇﻻ ﺑﺪﻳﻦ ﺍﳊﺠﺔ ﻭﺍﻟﺒﺮﻫﺎﻥ‪.‬‬

‫وﻫﻨﺎك أﻣﺮان ﻳﺤﺴﻦ أن ﻧﻮﺿﺤﻬﻤﺎ‪:‬‬

‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﺇﻥ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺬﻱ ﺫﻣﻪ ﺍﻹﺳﻼﻡ ﻭﺷﺪﺩ ﺍﻟﻨﻜﻴﺮ ﻋﻠﻰ ﺃﻫﻠﻪ‪ ,‬ﺇﳕﺎ ﻫﻮ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺬﻱ ﻳﻘﻮﻡ‬
‫ﻋﻠﺔ ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ ﻭﺍﳉﻤﻮﺩ ﻋﻠﻰ ﺍﻟﻘﺪﱘ ﺍﳌﻮﺭﻭﺙ ﻭﻣﺤﺎﺭﺑﺔ ﻛﻞ ﺟﺪﻳﺪ ﻳﺨﺎﻟﻔﻪ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﳉﺪﻳﺪ‬
‫ﺃﻗﻮﻡ ﻃﺮﻳﻘﺔ ﻭﺃﻫﺪﻯ ﺳﺒﻴﻼ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﻥ ﺣﺮﻳﺔ ﺍﻟﻔﻜﺮ ﺍﻟﺘﻲ ﺟﻌﻠﻬﺎ ﺍﻹﺳﻼﻡ ﺭﺍﺋﺪﺍ ﻟﻠﺘﻔﻜﻴﺮ ﺍﻟﺪﻳﻨﻲ ﻭﻧﺒﺮﺍﺳﺎ ﻟﻠﻌﻘﻮﻝ ﻭﺍﻷﻓﻬﺎﻡ‬
‫ﻓﻲ ﺍﻻﻫﺘﺪﺍﺀ ﺇﻟﻰ ﻣﻌﺎﻟﻢ ﺍﳊﻖ ﻫﻲ ﺍﳊﺮﻳﺔ ﺍﻟﺘﻲ ﺗﻄﻠﻖ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﻓﻬﺎﻡ ﻣﻦ ﺃﻏﻼﻝ ﺍﳊﺠﺮ ﺍﻟﻌﻘﻠﻲ‬
‫ﻭﺍﻟﻜﺒﺖ ﺍﻟﻔﻜﺮﻱ ﻭﲢﺮﺭﻫﺎ ﻣﻦ ﺳﻴﻄﺮﺓ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ‪ ,‬ﻭﲡﻠﻰ ﻟﻬﺎ ﻣﻌﺎﻟﻢ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺘﻲ ﻛﺎﻧﺖ‬
‫ﻣﺤﺠﻮﺑﺔ ﻋﻨﻬﺎ ﻭﲡﻌﻞ ﻗﻴﺎﺩﺓ ﺍﻟﺘﻮﺟﻴﻪ ﻗﻴﺎﺩﺓ ﺑﻨﺎﺀ ﻭﺇﺻﻼﺡ‪.‬‬
‫ﻭﺍﻟﺪﻋﺎﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻦ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﻓﻲ ﲢﺮﻳﺮ ﺍﻟﻌﻘﻞ ﻫﻲ ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺻﻔﺎﺩ ﺍﳉﻬﻞ‬
‫ﻭﻇﻠﻤﺘﻪ‪ .‬ﻷﻥ ﺍﳉﻬﻞ ﻳﻘﺘﻞ ﻣﻮﺍﻫﺐ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻨﻈﺮ ﻭﻳﻄﻔﺊ ﻧﻮﺭ ﺍﻟﻘﻠﻮﺏ ﻭﻳﻌﻤﻲ ﺍﻟﺒﺼﺎﺋﺮ ﻭﳝﻴﺖ ﻋﻨﺎﺻﺮ‬

‫‪١٤٩‬‬
‫ﺍﳊﻴﺎﺓ ﻭﺍﻟﻘﻮﺓ ﻓﻲ ﺍﻷﱈ ﻭﻳﻔﺴﺪ ﻋﻠﻰ ﺟﻤﺎﻫﻴﺮ ﺍﻟﻨﺎﺱ ﻣﻨﺎﻫﺞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﺪﻳﻦ‪ ,‬ﻷﻥ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ‬
‫ﻳﺠﺪﻭﻥ ﻓﻲ ﺍﳉﻬﻞ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﻣﺠﺎﻻ ﻭﺍﺳﻌﺎ ﻟﻨﺸﺮ ﻣﺎ ﻳﺴﺘﺤﺪﺛﻮﻧﻪ ﻣﻦ ﺧﺮﺍﻓﺎﺕ ﻭﺟﻤﻮﺩ‪ .‬ﻭﻳﺴﺎﺭﻉ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺪﺍﻓﻊ ﺍﳉﻬﻞ ﻭﺍﻟﺜﻘﺔ ﺍﻟﻌﻤﻴﺎﺀ ﺇﻟﻰ ﺍﻋﺘﻨﺎﻗﻬﺎ ﻭﺍﻟﻌﻤﻞ ﺑﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ‬
‫ﺃﻥ ﺍﻟﺪﻳﻦ ﻣﻨﻬﺎ ﺑﺮﺍﺀ‪.‬‬

‫وﻟﻘﺪ ﻋﻨﻲ اﺳﻼم ﺑﺒﻨﺎء ﻫﺬه اﻟﺪﻋﺎﻣﺔ ﻋﻨﺎﻳﺔ ﻛﺒﺮى‪.‬‬

‫ﺍﳊﻖﳴ ﹷﻇ ﳲﻦ‬ ‫ﻓﺬﻡ ﺍﳉﻬﻞ ﻭﺍﳉﺎﻫﻠﲔ ﻓﻲ ﻣﻮﺍﻃﻦ ﻛﺜﻴﺮﺓ‪ ,‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹷ ﹹﻈﻨﳳﻮ ﹷﻥ ﺑ ﳲ ﹻ‬
‫ﹻﺎﻪﻠﻟ ﹷﻏﻴﹿ ﹷﺮ ﹿ ﹷ‬
‫ﺎﻫ ﹻﻠ ﳲﻴﺔﹻ { )ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﺔ ‪.(154‬‬ ‫ﹿ ﹷ‬
‫ﺍﳉ ﹻ‬
‫ﻭﺃﻧﺤﻰ ﺑﺎﻟﻼﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﻈﻨﻮﻥ ﻭﺍﻷﻭﻫﺎﻡ ﻓﻲ ﻋﻘﺎﺋﺪﻫﻢ ﻭﺗﺪﻳﻨﻬﻢ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫} ﹻﺇ ﹿﻥ ﻳﹷ ﳲﺘ ﹻﺒ ﹹﻌﻮ ﹷﻥ ﺇﹻﻻ ﳲ‬
‫ﺍﻟﻈ ﳲﻦ ﹷﻭ ﹻﺇ ﹿﻥ ﹹﻫ ﹿﻢ ﺇﹻﻻ ﻳﹷﺨﹿ ﹹﺮ ﹹ‬
‫ﺻﻮﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﺔ ‪.(116‬‬
‫ﺍﳊﻖﳴ ﹷﺷﻴﹿ ﹱﺌﺎ{ )ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ :‬ﺍﻵﻳﺔ ‪.(36‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭ ﹷﻣﺎ ﻳﹷ ﳲﺘ ﹻﺒ ﹹﻊ ﺃﹷ ﹿﻛﺜﹷ ﹹﺮ ﹹﻫ ﹿﻢ ﺇﹻﻻ ﹷﻇ ﹽﻨﹱﺎ ﺇ ﳲﹻﻥ ﳲ‬
‫ﺍﻟﻈ ﳲﻦ ﻻ ﻳﹹ ﹿﻐﻨﹻﻲ ﻣﹻ ﹷﻦ ﹿ ﹷ‬
‫ﺻﺪﹹﻭﺭﹻ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ‬
‫ﹷﺎﺕ ﻓﹻ ﻲ ﹹ‬ ‫ﻭﻋﻈﻢ ﺷﺄﻥ ﺍﻟﻌﻠﻢ ﻭﺣﺚ ﻋﻠﻰ ﻃﻠﺒﻪ‪ ,‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺑﹷ ﹿﻞ ﹹﻫ ﹷﻮ ﺁﹷﻳﹷ ﹲ‬
‫ﺎﺕ ﺑﹷ ﳴﻴﻨ ﹲ‬
‫ﺃﹹﻭﺗﹹﻮﺍ ﺍﻟﹿﻌﹻ ﻠ ﹿ ﹷﻢ{ )ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ :‬ﺍﻵﻳﺔ ‪(49‬‬
‫ﺍﳊ ﹿﻜ ﹷﻤ ﹷﺔ ﹷﻣﻦ ﻳﹷ ﹷﺸﺎﺀﹹ �‬
‫ﻭﻧﻮﻩ ﺑﻔﻀﻞ ﺍﳊﻜﻤﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳋﻴﺮ ﺍﻟﻜﺜﻴﺮ‪ ,‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﹹ ﹿﺆﺗﹻﻲ ﹿ ﹻ‬
‫ﺍﳊ ﹿﻜ ﹷﻤ ﹷﺔ ﹷﻓ ﹷﻘ ﹿﺪ ﺃﹹﻭﺗ ﹷﹻﻲ ﹷﺧﻴﹿ ﹱﺮﺍ ﹷﻛﺜﹻﻴ ﹱﺮﺍ �{ )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(269‬‬
‫ﹷﻭ ﹷﻣﻦ ﻳﹹﺆ ﹷﹿﺕ ﹿ ﹻ‬
‫ﻭﻳﻘﻮﻝ ﺭﺳﻮﻝ ﺍﻪﻠﻟ – ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – » ﻻ ﺣﺴﺪ ﺇﻻ ﻓﻲ ﺍﺛﻨﺘﲔ ﺭﺟﻞ ﺁﺗﺎﻩ ﺍﻪﻠﻟ ﻣﺎﻻ ﻓﺴﻠﻄﻪ‬
‫ﻋﻠﻰ ﻫﻠﻜﺘﻪ ﻓﻲ ﺍﳊﻖ ﻭﺭﺟﻞ ﺁﺗﺎﻩ ﺍﻪﻠﻟ ﺍﳊﻜﻤﺔ ﻓﻬﻮ ﻳﻘﻀﻲ ﺑﻬﺎ ﻭﻳﻌﻠﻤﻬﺎ ﺍﻟﻨﺎﺱ«‪.‬‬
‫ﹻﳕﺎ ﻳﹷﺨﹿ ﹷﺸﻰ ﳲ ﹷ‬
‫ﺍﻪﻠﻟ ﻣﹻ ﹿﻦ‬ ‫ﻭﺭﻓﻊ ﻣﻨﺰﻟﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺟﻌﻠﻬﻢ ﺃﻫﻞ ﺧﺸﻴﺘﻪ ﻭﻗﺮﻥ ﺷﻬﺎﺩﺗﻬﻢ ﺑﺸﻬﺎﺩﺗﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇ ﳲ ﹷ‬
‫ﹻﻋ ﹷﺒﺎﺩﹻ ﹻﻩ ﺍﻟﹿ ﹹﻌﻠ ﹷ ﹷﻤﺎﺀﹹ{ )ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪ :‬ﺍﻵﻳﺔ ‪.(28‬‬
‫ﻭﺟﻌﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻨﺎﺑﻴﻊ ﺍﻟﻌﻠﻢ‪ ,‬ﻭﻣﻮﺍﺭﺩ ﺍﻟﻌﺮﻓﺎﻥ‪ ,‬ﻭﺭﻭﺍﺩ ﺍﳊﻖ ﻭﺩﻻﺋﻞ ﺍﻟﻬﺪﻯ‪ ,‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﳲﺎﺱ ﹷﻭ ﹷﻣﺎ ﻳﹷ ﹿﻌﻘﹻ ﻠ ﹹ ﹷﻬﺎ ﺇ ﳲﹻﻻ ﺍﻟﹿ ﹷﻌ ﹻﺎﳌﹹﻮﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ :‬ﺍﻵﻳﺔ ‪.(43‬‬ ‫} ﹷﻭ ﹻﺗﻠ ﹿ ﹷﻚ ﹿﺍﻷﹷ ﹿﻣﺜﹷﺎ ﹹﻝ ﻧﹷ ﹿ‬
‫ﻀ ﹻﺮﺑﹹ ﹷﻬﺎ ﻟﹻﻠﻨ ﹻ‬
‫ﹻﻚ ﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ‬ ‫ﹻﻼﻑ ﺃﹷﻟﹿ ﹻﺴﻨﹷ ﹻﺘ ﹹﻜ ﹿﻢ ﹷﻭﺃﹷﻟﹿ ﹷﻮﺍ ﹻﻧ ﹹﻜ ﹿﻢ ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬ ‫ﺍﺕ ﹷﻭﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﺽ ﹷﻭﺍﺧﹿ ﺘ ﹹ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﻣﹻ ﹿﻦ ﺁﹷﻳﹷﺎﺗﹻﻪﹻ ﹷﺧﻠ ﹿ ﹹﻖ ﳲ‬
‫ﺍﻟﺴ ﹷﻤ ﹷﻮ ﹻ‬
‫ﺎﳌﲔﹷ{ )ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ :‬ﺍﻵﻳﺔ ‪(22‬‬ ‫ﹻﻟﻠ ﹿ ﹷﻌ ﹻ ﹻ‬
‫ﻭﻫﻜﺬﺍ ﻋﺮﻑ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻣﻨﺰﻟﺔ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﻭﺃﺩﺭﻛﻮﺍ ﻣﺒﻠﻎ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻓﻲ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‬
‫ﻭﺑﻨﺎﺀ ﻣﺠﺘﻤﻌﺎﺗﻬﻢ ﻭﺩﻋﻢ ﺳﻠﻄﺎﻧﻬﻢ ﻭﺃ ﹽﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮﺿﺢ ﻣﻌﺎﻟﻢ ﺍﻟﺴﻴﺮ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ﺍﻟﻘﻮﱘ‪ ,‬ﻭﻳﻔﺘﺢ ﻟﻬﻢ‬
‫ﺁﻓﺎﻕ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺰﻳﺰﺓ ﺍﻟﻜﺮﳝﺔ‪ ,‬ﻭﻳﻜﺸﻒ ﻟﻬﻢ ﻋﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻌﻮﺍﻟﻢ ﺍﻟﻜﻮﻧﻴﺔ ﻭﻧﻮﺍﻣﻴﺴﻬﺎ ﻭﻳﻘﻴﻢ ﻟﻬﻢ ﻭﺳﺎﺋﻞ‬
‫ﺍﳊﻴﺎﺓ ﻭﺍﻟﻘﻮﺓ ﻭﻳﺒﻨﻰ ﻟﻬﻢ ﻗﻮﺍﻋﺪ ﺍﻟﺴﻴﺎﺩﺓ ﻭﺍﳌﺠﺪ‪.‬‬

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 ‫ﻋﺮﻓﻮﺍ ﻛﻞ ﻫﺬﺍ ﻓﻮﺟﻬﻮﺍ ﻋﺰﺍﺋﻤﻬﻢ ﺇﻟﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ‪ ,‬ﻭﻟﻢ ﻳﺸﻐﻠﻬﻢ ﻋﻦ ﻃﻠﺒﻬﺎ‬
‫ﺗﺮﻑ ﺍﳊﻀﺎﺭﺓ ﻭﻧﻌﻤﺎﺋﻬﺎ ﻭﻻ ﺛﻨﺖ ﻋﺰﺍﺋﻤﻬﻢ ﻋﻨﻬﺎ ﺑﺄﺳﺎﺀ ﺍﳊﻴﺎﺓ ﻭﺿﺮﺍﺋﻬﺎ‪.‬‬
‫ﺑﺤﺜﻮﺍ ﻋﻨﻬﺎ ﻓﻲ ﺁﻳﺎﺕ ﺍﻪﻠﻟ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺁﻳﺎﺗﻪ ﺍﻟﻜﻮﻧﻴﺔ‪ ,‬ﻭﺃﻗﺎﻣﻮﺍ ﻟﻬﺎ ﻓﻲ ﻛﻞ ﻗﻄﺮ ﺇﺳﻼﻣﻲ ﻣﻨﺎﺭﺍ ﻋﺎﻟﻴﺎ‪,‬‬
‫ﻭﺣﻤﻠﻮﺍ ﻣﺸﺎﻋﻠﻬﺎ ﺇﻟﻰ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭﺑﻬﺎ ﻭﻟﻢ ﻳﻘﻔﻮﺍ ﺑﺠﻬﻮﺩﻫﻢ ﻋﻨﺪ ﻧﺘﺎﺝ ﻋﻘﻮﻟﻬﻢ ﻭﺃﻓﻬﺎﻣﻬﻢ‪ .‬ﺑﻞ‬
‫ﺍﲡﻬﻮﺍ ﺑﻬﺎ ﺃﻳﻀﺎ ﺇﻟﻰ ﻋﻠﻮﻡ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻓﻠﺴﻔﺎﺗﻬﻢ ﻳﺪﺭﺳﻮﻧﻬﺎ ﻭﳝﺤﺼﻮﻧﻬﺎ ﻭﻳﺄﺧﺬﻭﻥ ﻋﻨﻬﺎ ﻭﻳﺰﻳﺪﻭﻥ‬
‫ﻋﻠﻴﻬﺎ ﻣﺎ ﻫﺪﺍﻫﻢ ﺇﻟﻴﻪ ﺍﻟﺒﺤﺚ ﻭﺍﻟﻨﻈﺮ ﻭﺍﻻﺳﺘﺪﻻﻝ‪.‬‬
‫ﻓﺎﺳﺘﺨﺮﺟﻮﺍ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﻹﻫﻤﺎﻝ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻭﺃﺧﺬﻭﺍ ﺇﺑﺮﺍﺯﻫﺎ ﺑﻌﺪ ﺃﻥ ﺯﺍﺩﻭﻩ ﻧﻘﺎﺀ‪ ,‬ﻭﺻﻔﺎﺀ‪ ,‬ﻭﺭﺩﻭﺍ‬
‫ﺯﺍﺋﻔﻬﺎ ﺑﻌﺪ ﺃﻥ ﺑﻴﻨﻮﺍ ﻓﺴﺎﺩﻩ ﻭﺯﻳﻔﻪ‪ ,‬ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻄﻠﺒﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻃﻠﺐ ﺍﻟﻨﺎﻗﺪ ﺍﻟﺒﺼﻴﺮ‪ ,‬ﻻ ﻃﻠﺐ ﺍﻟﺘﺎﺑﻊ‬
‫ﺍﳌﻘﻠﺪ‪.‬‬
‫ﻭﺍﻛﺘﻤﻞ ﻟﻬﻢ ﻣﻦ ﻣﻠﻜﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ ﻓﻲ ﺟﻴﻞ ﻭﺍﺣﺪ ﻣﺎ ﻟﻢ ﻳﻜﺘﻤﻞ ﻷﻣﺔ ﻣﻦ ﺍﻷﱈ ﺍﻟﻨﺎﻫﻀﺔ‬
‫ﻓﻲ ﻋﺪﺓ ﺃﺟﻴﺎﻝ‪ ,‬ﻭﻓﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺑﻌﺾ ﺍﳌﺆﺭﺧﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻐﺮﺏ ﺇﻥ ﻣﻠﻜﺔ ﺍﻟﻔﻨﻮﻥ ﻟﻢ‬
‫ﻳﺘﻢ ﺗﻜﻮﻳﻨﻬﺎ ﻓﻲ ﺃ ﹽﻣﺔ ﻣﻦ ﺍﻷﱈ ﺍﻟﻨﺎﻫﻀﺔ ﺇﻻ ﻓﻲ ﺛﻼﺛﺔ ﺃﺟﻴﺎﻝ‪ ,‬ﺟﻴﻞ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺟﻴﻞ ﺍﳋﻀﺮﻣﺔ ﻭﺟﻴﻞ‬
‫ﺍﻻﺳﺘﻘﻼﻝ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺇﻻ ﺍﻟﻌﺮﺏ ﻭﺣﺪﻫﻢ ﻓﻘﺪ ﲤﺖ ﻟﻬﻢ ﻣﻠﻜﺔ ﺍﻟﻔﻨﻮﻥ ﻓﻲ ﺍﳉﻴﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺑﺪﺃﻭﺍ‬
‫ﻓﻴﻬﺎ ﻤﺑﺰﺍﻭﻟﺘﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﺗﻌﺠﺐ ﻟﻬﺬﻩ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﺗﺨﻄﺖ ﻣﺮﺍﺣﻞ ﺍﻟﻨﻬﻮﺽ ﻓﻲ ﺍﻷﱈ ﻓﻌﺠﺐ ﺃﻧﻬﻢ ﻗﺎﻣﻮﺍ ﺑﻬﺎ‬
‫ﻋﻠﻰ ﺭﻏﻢ ﺍﻷﺣﺪﺍﺙ ﺍﻟﻌﺎﺗﻴﺔ ﺍﻟﺘﻲ ﺣﻤﻠﻮﺍ ﺃﻋﺒﺎﺀﻫﺎ‪ .‬ﻭﺍﳊﺮﻭﺏ ﺍﻟﻄﺎﺣﻨﺔ ﺍﻟﺘﻲ ﺧﺎﺿﻮﺍ ﻏﻤﺎﺭﻫﺎ‪ ,‬ﻷﻥ‬
‫ﺍﻷﺣﺪﺍﺙ ﻭﺍﳋﻄﻮﺏ ﻭﺇﻥ ﺑﻠﻐﺖ ﻣﻦ ﺍﻟﻌﻨﻒ ﻣﺎ ﺑﻠﻐﺖ‪ ,‬ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻘﻒ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﻌﻘﺎﺋﺪ‪ ,‬ﺍﻟﺘﻲ‬
‫ﺍﻧﻄﻮﺕ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻧﻔﻌﻠﺖ ﺑﻬﺎ ﺍﻟﻨﻔﻮﺱ ﻭﻻ ﺃﻥ ﲤﻨﻊ ﺍﻟﻌﺰﺍﺋﻢ ﺍﻟﻘﻮﻳﺔ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺃﻏﺮﺍﺿﻬﺎ‬
‫ﻭﺃﻫﺪﺍﻓﻬﺎ‪.‬‬
‫ﻭﺑﻬﺬﻩ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﺳﺘﻄﺎﻉ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﻋﻤﻞ ﺍﻷﻗﻮﻳﺎﺀ‪ ,‬ﻷﻥ ﺍﻟﻌﻤﻞ ﻟﺒﻨﺎﺀ ﺍﳌﺠﺘﻤﻌﺎﺕ‪ ,‬ﻻ‬
‫ﻳﺼﺪﺭ ﺇﻻ ﻋﻦ ﺇﺭﺍﺩﺓ ﻗﻮﻳﺔ ﺩﺍﻓﻌﺔ‪ ,‬ﻭﺍﻹﺭﺍﺩﺓ ﺍﻟﺪﺍﻓﻌﺔ ﻻ ﺗﻨﺒﺜﻖ ﺇﻻ ﻣﻦ ﺍﻟﻌﻤﻞ‪ ,‬ﻭﺍﻷﱈ ﺍﻟﺘﻲ ﺃﻓﻘﺪﻫﺎ ﺍﳉﻬﻞ‬
‫ﻗﻮﺓ ﺍﻹﺭﺍﺩﺓ ﻭﺻﺪﻕ ﺍﻟﻌﺰﳝﺔ‪ ,‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻌﻤﻞ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﺍﻟﺪﻋﺎﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﺎﻋﺔ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻷﻋﻤﻰ ﳌﻐﺮﻳﺎﺗﻬﺎ‪ ,‬ﻷﻥ ﻃﺎﻋﺔ‬
‫ﺍﻷﻫﻮﺍﺀ ﻣﻦ ﺃﻗﻮﻯ ﻋﻮﺍﻣﻞ ﺍﻧﺤﺮﺍﻑ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺳﻠﻮﻛﻪ ﻓﻲ ﻧﻈﺮﻩ ﻭﻓﻲ ﺗﻔﻜﻴﺮﻩ‪.‬‬
‫ﻭﻟﻬﺬﺍ ﻋﻨﻲ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺘﺤﺬﻳﺮ ﺍﻟﺒﺎﻟﻎ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻬﻮﻯ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻷﻋﻤﻰ ﻟﻸﺷﻴﺎﺀ‪ ,‬ﻓﺬﻡ ﺍﻟﻌﺎﻛﻔﲔ‬
‫ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻷﻋﺮﺍﺽ‪ ,‬ﻭﻧﻌﻰ ﻋﻠﻴﻬﻢ ﺿﻼﻟﻬﻢ ﻭﺍﻧﺤﺮﺍﻓﻬﻢ ﻋﻦ ﺍﳊﻖ ﺇﺭﺿﺎﺀ ﻷﻫﻮﺍﺋﻬﻢ‪ ,‬ﻛﻤﺎ ﻓﻲ‬

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 ‫ﹹﺲ{ )ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪ :‬ﺍﻵﻳﺔ ‪.(23‬‬ ‫ﺍﻟﻈ ﳲﻦ ﹷﻭ ﹷﻣﺎ ﺗﹷ ﹿﻬ ﹷﻮﻯ ﺍﻷﹷﻧﹿﻔ ﹹ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹻﺇ ﹿﻥ ﻳﹷ ﳲﺘ ﹻﺒ ﹹﻌﻮ ﹷﻥ ﺇﹻﻻ ﳲ‬
‫ﺿﻠﳲ ﹹﻪ ﳲ‬
‫ﺍﻪﻠﻟﹹ ﹷﻋﻠﹷﻰ ﹻﻋﻠ ﹿ ﹴﻢ ﹷﻭ ﹷﺧﺘﹷ ﹷﻢ ﹷﻋﻠﹷﻰ ﹷﺳ ﹿﻤﻌﹻ ﻪﹻ ﹷﻭ ﹷﻗﻠ ﹿ ﹻﺒﻪﹻ ﹷﻭ ﹷﺟ ﹷﻌ ﹷﻞ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻓ ﹷﺮﺃﹷﻳﹿ ﹷﺖ ﹷﻣﻦﹻ ﺍﺗ ﹷﳲﺨ ﹷﺬ ﹻﺇﻟﹷ ﹷﻬ ﹹﻪ ﹷﻫ ﹷﻮﺍﻩﹹ ﹷﻭﺃﹷ ﹷ‬
‫ﺍﻪﻠﻟ ﺃﹷ ﹷﻓﻼ ﺗﹷ ﹷﺬ ﳲﻛ ﹹﺮﻭﻥﹷ{ )ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ‪ :‬ﺍﻵﻳﺔ ‪.(23‬‬ ‫ﺼ ﹻﺮ ﹻﻩ ﹻﻏ ﹷﺸﺎ ﹷﻭ ﹱﺓ ﹷﻓ ﹷﻤ ﹿﻦ ﻳﹷ ﹿﻬﺪﹻ ﻳﻪﹻ ﻣﹻ ﹿﻦ ﺑﹷ ﹿﻌﺪﹻ ﳲ ﹻ‬
‫ﹷﻋﻠﹷﻰ ﺑﹷ ﹷ‬
‫ﳕﺎ ﻳﹷ ﳲﺘ ﹻﺒ ﹹﻌﻮ ﹷﻥ ﺃﹷ ﹿﻫ ﹷﻮﺍ ﹷﺀ ﹹﻫ ﹿﻢ{ )ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪ :‬ﺍﻵﻳﺔ ‪.(50‬‬
‫ﺎﻋﻠ ﹷ ﹿﻢ ﺃﹷ ﳲ ﹷ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻓ ﹻﺈ ﹿﻥ ﻟﹷ ﹿﻢ ﻳﹷ ﹿﺴﺘ ﹻﹷﺠﻴﺒﹹﻮﺍ ﻟﹷ ﹷﻚ ﹷﻓ ﹿ‬
‫ﻭﻫﻜﺬﺍ ﻃﺎﻟﺒﻨﺎ ﺍﻹﺳﻼﻡ ﺑﺄﻥ ﻧﻄﻬﺮ ﻧﻔﻮﺳﻨﺎ ﻭﺳﻠﻮﻛﻨﺎ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﳋﻔﻴﺔ‪ ,‬ﻭﺍﻷﻫﻮﺍﺀ ﺍﻟﺪﻓﻴﻨﺔ‪,‬‬
‫ﻭﻧﺤﺮﺭ ﻋﻘﻮﻟﻨﺎ‪ ,‬ﻭﺃﻓﻬﺎﻣﻨﺎ ﻣﻦ ﺍﳋﻀﻮﻉ ﻟﻠﺠﻬﻞ‪ ,‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻷﻋﻤﻰ‪ ,‬ﻭﺑﻬﺬﺍ ﻳﺴﻤﻮ ﺍﳌﺠﺘﻤﻊ ﻭﻳﺼﻞ ﺇﻟﻰ ﻣﺎ‬
‫ﻗﺪﺭ ﻟﻪ ﻣﻦ ﺧﻴﺮ ﻭﻣﻌﺮﻓﺔ ﻭﻓﻼﺡ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺷﺄﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺃﻥ ﻳﻄﻬﺮ ﺍﻟﻌﻘﻞ ﻭﻳﻘﻮﻡ ﺍﻟﻔﻜﺮ ﻭﻳﺴﻴﺮ ﺑﻪ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ ,‬ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﺍﺗﺒﻊ ﺫﻟﻚ ﻤﺑﺒﺎﺩﺉ ﻗﻴﻤﺔ ﻣﻦ ﺷﺄﻧﻬﺎ ﺃﻥ ﺗﺼﻞ ﺑﺎﻟﻨﺎﺱ ﺇﻟﻰ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﺍﻟﻬﺪﻯ‬
‫ﻭﺍﳋﻴﺮ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻧﺬﻛﺮﻩ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﻔﻜﻴﺮ ﻭﺇﺩﺭﺍﻙ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﻟﻦ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻤﺎﺛﻠﲔ‪ ,‬ﻭﻻ ﻣﺘﺸﺎﺑﻬﲔ‪ ,‬ﻷﻥ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺩﺭﺟﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻭﻣﺮﺍﺗﺐ ﻣﺘﺒﺎﻳﻨﺔ‪.‬‬
‫ﻓﻬﻨﺎﻙ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻨﺎﺱ ﻗﺪ ﻻ ﺗﻬﻴﺊ ﻟﻪ ﺣﺎﻟﺘﻪ ﻭﺍﻟﻈﺮﻭﻑ ﺍﶈﻴﻄﺔ ﺑﻪ‪ ,‬ﺇﻻ ﺷﺬﺭﺍﺕ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﻭﺛﻤﺔ ﻓﺮﻳﻖ ﺁﺧﺮ ﻟﻢ ﺗﻌﺪﻩ ﻭﺭﺍﺛﺘﻪ‪ ,‬ﺇﻻ ﻟﻠﺴﻄﺤﻲ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﻭﻛﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺼﺮﺗﻪ ﺍﻟﺒﻴﺌﺔ ﻋﻠﻰ ﺍﻟﻘﺸﻮﺭ ﻣﻦ ﺍﳊﻘﺎﺋﻖ‪.‬‬
‫ﻭﻛﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺼﺮﺗﻪ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺩﺍﺋﺮﺓ ﺿﻴﻘﺔ ﻣﻦ ﺍﳌﺮﺋﻴﺎﺕ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺳﺠﻨﺘﻪ ﺍﳋﺮﺍﻓﺎﺕ‬
‫ﻭﺍﻷﺳﺎﻃﻴﺮ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺟﺮﻓﻪ ﺗﻴﺎﺭ ﺍﳌﺎﺩﺓ‪ ,‬ﻓﻠﻢ ﻳﻌﺪ ﻳﺮﻯ ﺍﻷﺷﻴﺎﺀ ﺇﻻ ﻤﺑﻨﻈﺎﺭ ﻣﺎﺩﻱ‪.‬‬
‫ﻟﻬﺬﺍ ﻃﺎﻟﺐ ﺍﻹﺳﻼﻡ ﻣﺨﺘﻠﻒ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻟﻨﻈﺮ ﻭﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﻭﺍﻷﺭﺽ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻓﻼ ﻳﹷﻨ ﹹﹿﻈ ﹹﺮﻭ ﹷﻥ ﹻﺇﻟﹷﻰ ﺍ ﹻﻹﺑﹻﻞﹻ ﹷﻛﻴﹿ ﹷﻒ ﺧﹹ ﹻﻠ ﹷﻘ ﹿﺖ )‪ (17‬ﹷﻭ ﹻﺇﻟﹷﻰ ﳲ‬
‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﹷﻛﻴﹿ ﹷﻒ ﹹﺭﻓﹻ ﹷﻌ ﹿﺖ )‪ (18‬ﹷﻭ ﹻﺇﻟﹷﻰ‬
‫ﺽ ﹷﻛﻴﹿ ﹷﻒ ﹹﺳ ﹻﻄ ﹷﺤ ﹿﺖ )‪) {(20‬ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‪ :‬ﺍﻵﻳﺔ ‪.(20-17‬‬ ‫ﺍﳉﺒﹷﺎﻝﹻ ﹷﻛﻴﹿ ﹷﻒ ﻧﹹ ﹻﺼﺒﹷ ﹿﺖ )‪ (19‬ﹷﻭ ﹻﺇﻟﹷﻰ ﺍﻷﹷ ﹿﺭ ﹻ‬
‫ﹿﹻ‬
‫ﻭﺝ )‪(6‬‬ ‫ﳲﺎﻫﺎ ﹷﻭ ﹷﻣﺎ ﻟﹷ ﹷﻬﺎ ﻣﹻ ﹿﻦ ﹹﻓ ﹹﺮ ﹴ‬ ‫ﺍﻟﺴ ﹷﻤﺎﺀﹻ ﹷﻓ ﹿﻮ ﹷﻗ ﹹﻬ ﹿﻢ ﹷﻛﻴﹿ ﹷﻒ ﺑﹷﻨﹷﻴﹿﻨ ﹷ‬
‫ﹷﺎﻫﺎ ﹷﻭ ﹷﺯ ﳲﻳﻨ ﹷ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺃﹷ ﹷﻓﻠ ﹷ ﹿﻢ ﻳﹷﻨ ﹹﹿﻈ ﹹﺮﻭﺍ ﹻﺇﻟﹷﻰ ﳲ‬
‫ﺍﺳ ﹷﻲ ﹷﻭﺃﹷﻧﹿﺒﹷﺘﹿﻨﹷﺎ ﻓﹻ ﻴ ﹷﻬﺎ ﻣﹻ ﹿﻦ ﹹﻛ ﳴﻞ ﹷﺯ ﹿﻭ ﹴﺝ ﺑﹷﻬﹻ ﹴﻴﺞ )‪ (7‬ﺗﹷﺒﹿ ﹻﺼ ﹷﺮ ﹱﺓ ﹷﻭﺫﹻ ﹿﻛ ﹷﺮﻯ ﹻﻟ ﹹﻜ ﳴﻞ ﹷﻋﺒﹿ ﹴﺪ‬
‫ﺎﻫﺎ ﹷﻭﺃﹷﻟﹿ ﹷﻘﻴﹿﻨﹷﺎ ﻓﹻ ﻴ ﹷﻬﺎ ﹷﺭ ﹷﻭ ﹻ‬ ‫ﹷﻭﺍﻷﹷ ﹿﺭ ﹷ‬
‫ﺽ ﹷﻣ ﹷﺪ ﹿﺩﻧﹷ ﹷ‬
‫ﹻﻴﺐ )‪) {(8‬ﺳﻮﺭﺓ ﻕ‪ :‬ﺍﻵﻳﺔ ‪.(8-6‬‬
‫ﹹﻣﻨ ﹴ‬
‫‪١٥٢‬‬
 ‫ﻭﻫﻨﺎﻙ ﻛﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺪﻋﻮ ﺇﻟﻰ ﺍﻟﺘﻔﻜﻴﺮ ﻭﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺧﻠﻖ ﺍﻪﻠﻟ ﻓﻴﻬﻤﺎ‬
‫ﻟﻴﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻹﳝﺎﻥ ﺑﺎﻪﻠﻟ‪ ,‬ﻓﻴﺮﺗﻘﻲ ﺇﻟﻰ ﺍﻟﺴﻤﻮ ﻭﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻟﻢ ﻳﻜﺘﻒ ﺍﻹﺳﻼﻡ ﺑﺘﻮﺟﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻲ ﺧﻄﺎﺑﻪ ﺇﻟﻰ ﺍﻟﻨﻈﺮ‪ ,‬ﻭﺍﻟﺘﻔﻜﻴﺮ‪ ,‬ﻭﺍﻟﺘﺪﺑﺮ‪ ,‬ﺑﻞ ﺍﺳﺘﻨﻬﺾ‬
‫ﺍﻟﻌﻘﻮﻝ ﻭﻭﺟﻪ ﺍﻷﻓﻬﺎﻡ‪ ,‬ﻭﺃﻳﻘﻆ ﺍﳊﻮﺍﺱ‪ ,‬ﻭﻧﺒﻪ ﺍﳌﺸﺎﻋﺮ‪ ,‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﻌﻘﻴﺐ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ‬
‫ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻤﺑﺜﻞ‪:‬‬
‫ﹻﻚ ﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ ﹻﻟ ﹷﻘ ﹿﻮ ﹴﻡ ﻳﹷ ﹿﻌﻘﹻ ﻠﹹﻮﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ :‬ﺍﻵﻳﺔ ‪.(24‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬
‫ﹻﻚ ﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ ﹻﻟ ﹷﻘ ﹿﻮ ﹴﻡ ﻳﹷﺘﹷ ﹷﻔ ﳲﻜ ﹹﺮﻭﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ :‬ﺍﻵﻳﺔ ‪.(21‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬
‫ﹻﻚ ﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ ﻷﹹﻭﻟﹻﻲ ﺍﻟﻨﳳ ﹷﻬﻰ{ )ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﺍﻵﻳﺔ ‪.(54‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬
‫ﹻﻚ ﻵﹷﻳﹷ ﹴ‬
‫ﺎﺕ ﹻﻟ ﹷﻘ ﹿﻮ ﹴﻡ ﻳﹷ ﹿﺴ ﹷﻤ ﹹﻌﻮﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ :‬ﺍﻵﻳﺔ ‪.(23‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇ ﳲﹻﻥ ﻓﹻ ﻲ ﹷﺫﻟ ﹷ‬
‫ﲔ ﺁﹷﻳﹷﺎﺗﹻﻪﹻ ﻟﹻﻠﻨ ﹻ‬
‫ﳲﺎﺱ ﻟﹷ ﹷﻌﻠﳲ ﹹﻬ ﹿﻢ ﻳﹷﺘﹷ ﹷﺬ ﳲﻛ ﹹﺮﻭﻥﹷ{ )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.(221‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﻳﹹﺒﹷ ﳴ ﹹ‬
‫ﺎﺏ{ )ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ :‬ﺍﻵﻳﺔ ‪.(19‬‬ ‫ﹻﳕﺎ ﻳﹷﺘﹷ ﹷﺬ ﳲﻛ ﹹﺮ ﺃﹹﻭﻟﹹﻮﺍ ﹿ ﹿﺍﻷﹷﻟﹿﺒﹷ ﹻ‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇ ﳲ ﹷ‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺑﺸﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ﻧﻈﺮ ﺍﻟﺒﺼﻴﺮ ﻭﻳﺘﺒﻌﻮﻥ ﻣﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺍﳊﻖ ﻭﻳﻬﺪﻱ ﺇﻟﻰ ﺍﻟﺮﺷﺪ‪.‬‬
‫ﹻﻚ ﹹﻫ ﹿﻢ‬ ‫ﹻﻚ ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﹷﻫ ﹷﺪﺍ ﹹﻫﻢ ﳲ‬
‫ﺍﻪﻠﻟﹹ ﹷﻭﺃﹹﻭﻟﹷﺌ ﹷ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪} :‬ﺍ ﳲﻟﺬﹻ ﻳ ﹷﻦ ﻳﹷ ﹿﺴﺘﹷﻤﹻ ﹹﻌﻮ ﹷﻥ ﺍﻟﹿ ﹷﻘ ﹿﻮ ﹷﻝ ﹷﻓﻴﹷ ﳲﺘ ﹻﺒ ﹹﻌﻮ ﹷﻥ ﺃﹷ ﹿﺣ ﹷﺴﻨﹷ ﹹﻪ ﺃﹹﻭﻟﹷﺌ ﹷ‬
‫ﹹ‬
‫ﺎﺏ{ )ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ :‬ﺍﻵﻳﺔ ‪.(18‬‬ ‫ﺃﹹﻭﻟﹹﻮﺍ ﹿ ﺍﻷﹷﻟﹿﺒﹷ ﹻ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ‪ :‬ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﻋﻤﻞ ﻋﻠﻰ ﺗﻄﻬﻴﺮ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﳌﺨﻔﻴﺔ‪ ,‬ﻭﺍﻷﻫﻮﺍﺀ ﺍﻟﺪﻓﻴﻨﺔ‪,‬‬
‫ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺃﻛﺒﺮ ﺍﻟﻌﻮﺍﻣﻞ ﻓﻲ ﺍﻋﺘﺪﺍﻝ ﺍﻟﻨﻈﺮ ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﺘﻔﻜﻴﺮ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺣﻤﻠﺔ ﺍﻹﺳﻼﻡ ﺷﺪﻳﺪﺓ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﻌﻤﻠﻮﻥ ﻋﻘﻮﻟﻬﻢ‪ ,‬ﻭﻣﺎ ﻭﻫﺐ ﺍﻪﻠﻟ ﻟﻬﻢ ﻣﻦ‬
‫ﻗﺪﺭﺍﺕ ﺫﻫﻨﻴﺔ ﺿﺎﺭﺑﲔ ﻓﻲ ﺑﻴﺪﺍﺀ ﺍﻟﻀﻼﻝ ﻣﻨﻘﺎﺩﻳﻦ ﻭﺭﺍﺀ ﺳﺮﺍﺏ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ‪.‬‬
‫ﻭﺍﻹﺳﻼﻡ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ,‬ﻛﻞ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻌﺘﻤﺪﻭﺍ ﻋﻠﻰ ﺍﻟﻴﻘﲔ‪ ,‬ﻻ ﻋﻠﻰ ﺍﻟﻈﻦ ﻷﻥ ﺍﻟﻈﻦ ﻻ ﻳﻐﻨﻲ‬
‫ﻣﻦ ﺍﳊﻖ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻳﺪﻋﻮ ﺇﻟﻰ ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻏﻼﻝ ﺍﳊﺠﺮ ﺍﻟﻌﻘﻠﻲ‪ ,‬ﻭﺳﻴﻄﺮﺓ ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ‪,‬‬
‫ﻓﺈﻥ ﺫﻟﻚ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺬﻱ ﺫﻣﻪ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺬﻱ ﻻ ﳝﻴﺰ ﺑﲔ ﺍﳋﻴﺮ ﻭﺍﻟﺸﺮ‪.‬‬
‫ﺃﻣﺎ ﺗﻘﻠﻴﺪ ﺃﻫﻞ ﺍﳊﻖ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻤﺪﻭﺍ ﻋﻠﻮﻣﻬﻢ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ‬
‫ﺍﳌﻄﻬﺮﺓ‪ ,‬ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻘﺪﻭﺓ ﺍﻟﻮﺍﻋﻴﺔ‪.‬‬

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‫ﻭﺣﺮﻳﺔ ﺍﻟﻔﻜﺮ ﺍﻟﺘﻲ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ‪ ,‬ﻫﻲ ﺍﳊﺮﻳﺔ ﺍﻟﺘﻲ ﺗﻄﻠﻖ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﻓﻬﺎﻡ ﻣﻦ ﺃﻏﻼﻝ ﺍﳊﺠﺮ‬
‫ﺍﻟﻌﻘﻠﻲ‪ ,‬ﻭﺍﻟﻜﺒﺖ ﺍﻟﻔﻜﺮﻱ‪ ,‬ﻭﲡﻠﻲ ﻣﻌﺎﻟﻢ ﺍﳊﻘﺎﺋﻖ‪ ,‬ﻭﲡﻌﻞ ﻗﻴﺎﺩﺓ ﺍﻟﺘﻮﺟﻴﻪ ﻗﻴﺎﺩﺓ ﺑﻨﺎﺀ‪ ,‬ﻭﺇﺻﻼﺡ‪ ,‬ﻭﺇﺭﺷﺎﺩ‪,‬‬
‫ﺗﺴﺘﻤﺪ ﻣﻘﻮﻣﺎﺗﻬﺎ ﻣﻦ ﻫﺪﻱ ﺍﻹﺳﻼﻡ ﻭﺗﻌﺎﻟﻴﻤﻪ ﻭﺗﻮﺟﻴﻬﺎﺗﻪ‪.‬‬
‫ﻭﻃﺮﻳﻖ ﺍﻟﻔﻜﺮ ﻗﺪ ﺣﺪﺩﻩ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻓﻲ‬
‫ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ ,‬ﺃﻣﺎ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻓﺈﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﺆﺧﺬ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺱ ﻭﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﻟﻨﻈﺮ ﻭﺍﻟﻌﻘﻞ‬
‫ﺍﻟﺬﻱ ﻳﺰﻥ ﻛﻞ ﻣﻌﻄﻴﺎﺕ ﺍﳊﻮﺍﺱ‪.‬‬
‫ﺲ ﻟﹷ ﹷﻚ ﹻﺑﻪﹻ ﹻﻋﻠ ﹿ ﹲﻢ ﺇ ﳲﹻﻥ ﳲ‬
‫ﺍﻟﺴ ﹿﻤ ﹷﻊ‬ ‫ﹿﻒ ﹷﻣﺎ ﻟﹷﻴﹿ ﹷ‬
‫ﻭﻟﻘﺪ ﻋﺒﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹷﻭﻻ ﺗﹷﻘ ﹹ‬
‫ﺼ ﹷﺮ ﹷﻭﺍﻟﹿ ﹹﻔ ﹷﺆﺍ ﹷﺩ ﹹﻛ ﳳﻞ ﺃﹹﻭﻟﹷﺌ ﹷ‬
‫ﹻﻚ ﹷﻛﺎ ﹷﻥ ﹷﻋﻨﹿ ﹹﻪ ﹷﻣ ﹿﺴﺌﹹﻮﻻ{)ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ :‬ﺍﻵﻳﺔ ‪(36‬‬ ‫ﹷﻭﺍﻟﹿ ﹷﺒ ﹷ‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﻣﺎ ﻟﻢ ﻳﻘﻢ ﺑﻪ ﻋﻠﻢ ﻳﺴﺘﻨﺪ ﺇﻟﻰ ﺣﺠﺔ ﺳﻤﻌﻴﺔ‪ ,‬ﺃﻭ ﺭﺅﻳﺔ ﺑﺼﺮﻳﺔ‪ ,‬ﺃﻭ ﺑﺮﺍﻫﲔ‬
‫ﻋﻘﻠﻴﺔ‪ ,‬ﻭﻫﻲ ﻃﺮﻕ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﺘﻲ ﺗﻨﺤﺼﺮ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻭﺍﻟﺴﻤﻌﻴﺎﺕ ﻭﺍﶈﺴﻮﺳﺎﺕ‪.‬‬
‫ﻟﻬﺬﺍ ﻛﻠﻪ ﺃﻗﺒﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻳﻨﺸﺪﻭﻧﻪ ﻣﻦ ﻣﻈﺎﻧﻪ‪ ,‬ﻭﻭﺟﻬﻮﺍ ﻋﺰﺍﺋﻤﻬﻢ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻴﻞ‬
‫ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻓﺎﻧﺘﺒﻬﻮﺍ ﺇﻟﻰ ﺁﻳﺎﺕ ﺍﻪﻠﻟ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺁﻳﺎﺕ ﺍﻪﻠﻟ ﺍﻟﻜﻮﻧﻴﺔ ﻭﻟﻢ ﻳﺸﻐﻠﻬﻢ ﻋﻦ ﺫﻟﻚ ﺗﺮﻑ ﺍﳊﻀﺎﺭﺓ‪ ,‬ﻭﻟﻢ‬
‫ﻳﺜﻦ ﻋﺰﺍﺋﻤﻬﻢ ﺑﺄﺳﺎﺀ ﺍﳊﻴﺎﺓ‪ .‬ﻭﺃﻗﺎﻣﻮﺍ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﻲ ﺗﺨﻄﺖ ﻣﺮﺍﺣﻞ ﺍﻟﻨﻬﻮﺽ ﻭﺍﻷﱈ‪.‬‬
‫ﻭﺍﺳﺘﻄﺎﻋﻮﺍ ﻓﻲ ﺳﺮﻋﺔ ﻟﻢ ﻳﻌﻬﺪ ﻟﻬﺎ ﻣﺜﻴﻞ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ‪ ,‬ﺃﻥ ﻳﻨﺘﻘﻠﻮﺍ ﻣﻦ ﺃﻣﺔ ﺍﻷﻣﻴﺔ ﺇﻟﻰ ﺃﻣﺔ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻔﻜﺮﻳﺔ‪ ,‬ﻭﺃﻥ ﻳﺼﺒﺤﻮﺍ ﺃﺳﺎﺗﺬﺓ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺎﻟﻢ‪ ,‬ﻭﻗﺎﺩﺓ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺮﺃﻱ‪ ,‬ﻭﺭﻭﺍﺩ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ‬
‫ﻳﺪﺭﺳﻮﻥ ﺍﻟﻌﻠﻮﻡ ﻟﻸﺟﻴﺎﻝ ﻛﺄﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺪﺭﺱ‪ ,‬ﻭﻳﺪﻭﻧﻮﻧﻬﺎ ﻟﻸﺟﻴﺎﻝ ﺍﳌﻘﺒﻠﺔ‪ ,‬ﻛﺄﺟﻤﻞ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻟﺘﺪﻭﻳﻦ ﻭﻳﻨﺸﺮﻭﻧﻬﺎ ﻓﻲ ﺷﻌﻮﺏ ﻛﺎﻧﺖ ﺗﺎﺋﻬﺔ ﻓﻲ ﺑﻴﺪﺍﺀ ﺍﳉﻬﻞ‪.‬‬
‫ﻭﺑﺤﺜﻮﺍ ﻭﺩﺭﺳﻮﺍ ﻭﺃﺿﺎﻓﻮﺍ ﻭﺟﺪﺩﻭﺍ ﻭﺍﺑﺘﻜﺮﻭﺍ‪ ,‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺍﻟﻨﺘﺎﺝ ﺍﳊﻀﺎﺭﻱ ﺍﻷﺻﻴﻞ‪ ,‬ﻭﻗﺪ ﺣﻘﻘﻮﺍ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﺍﻟﻌﺎﺗﻴﺔ ﺍﻟﺘﻲ ﺣﻤﻠﻮﺍ ﺃﻋﺒﺎﺀﻫﺎ ﻭﺍﳊﺮﻭﺏ ﺍﻟﻄﺎﺣﻨﺔ ﺍﻟﺘﻲ ﺧﺎﺿﻮﺍ ﻏﻤﺎﺭﻫﺎ‪.‬‬
‫ﻷﻥ ﺍﻷﺣﺪﺍﺙ ﻭﺍﳋﻄﻮﺏ ﻭﺇﻥ ﺑﻠﻐﺖ ﻣﺎ ﺑﻠﻐﺖ‪ ,‬ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻘﻒ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺘﻲ ﺍﻧﻄﻮﺕ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻘﻠﻮﺏ‪ ,‬ﻭﻻ ﺃﻥ ﲤﻨﻊ ﺍﻟﻌﺰﺍﺋﻢ ﺍﻟﻘﻮﻳﺔ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺃﻏﺮﺍﺿﻬﺎ ﻭﺃﻫﺪﺍﻓﻬﺎ‪.‬‬
‫ﻭﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻳﻌﺮﻑ ﺃﻧﻪ ﻷﻭﻝ ﻣﺮﺓ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﺮﻯ ﺍﻟﺪﻧﻴﺎ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﺍﳉﺒﺎﺭﺓ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻔﻜﺮﻱ ﻓﻲ ﺍﻷﱈ ﺍﳌﺨﺘﻠﻔﺔ ﻛﺎﻥ ﻳﺴﻠﻚ ﺳﺒﻴﻼ ﻭﺍﺣﺪﺓ‪ ,‬ﻭﻳﺘﺪﺭﺝ ﺩﺭﺟﺎﺕ ﻣﻌﻴﻨﺔ‪ ,‬ﺣﺘﻰ‬
‫ﻟﻘﺪ ﺟﺪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﻓﻲ ﺍﺳﺘﺨﺮﺍﺝ ﻗﻮﺍﻧﲔ ﻃﺒﻴﻌﻴﺔ ﻟﺴﻴﺮ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﻓﻲ ﺍﻷﱈ‪,‬‬
‫ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﺍﻷﻃﻮﺍﺭ ﺍﻟﺘﻲ ﲤﺮ ﺑﻬﺎ ﺍﻷﱈ ﺧﻤﺴﺔ‪:‬‬

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 ‫ﺃﻭﻻ‪ :‬ﻋﺼﺮ ﺳﺮﻋﺔ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻋﺘﻨﺎﻕ ﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﻷﻭﻫﺎﻡ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻋﺼﺮ ﺍﻟﺸﻚ ﻭﺍﳊﻴﺮﺓ ﻭﺍﻟﺘﺤﺮﻱ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻋﺼﺮ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻹﳝﺎﻥ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻋﺼﺮ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﻭﺍﳊﻀﺎﺭﺓ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﻋﺼﺮ ﺍﻟﻬﺮﻡ ﻭﺍﻟﺸﻴﺨﻮﺧﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﺣﺪ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﺃﻥ ﻳﻄﺒﻖ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺘﻲ ﺍﺳﺘﻨﺒﻄﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺘﺒﻌﻮﻥ ﳊﺮﻛﺔ‬
‫ﺗﻄﻮﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ .‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻄﺒﻘﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﺟﺪ ﺫﻟﻚ ﺃﻧﻪ ﻏﻴﺮ ﳑﻜﻦ‪ ,‬ﻷﻥ ﺍﻟﻔﻜﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﺴﺘﻤﺪ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ,‬ﻭﺳﻨﺔ ﺍﻟﻨﺒﻲ ﺍﻷﻣﲔ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻣﺴﺘﻤﺪﺍ ﻣﻦ ﺍﻹﺳﻼﻡ ﻛﺎﻥ‬
‫ﺃﻗﻮﻯ ﻣﻦ ﺍﻷﻃﻮﺍﺭ ﺍﻟﺘﻲ ﺟﺎﺀ ﺑﻬﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺍﻟﻐﺮﺑﻴﻮﻥ‪.‬‬
‫ﺗﻘﻮﻝ ﺍﻟﻜﺎﺗﺒﺔ ﺍﻷﳌﺎﻧﻴﺔ ﺍﻟﺪﻛﺘﻮﺭﺓ )ﺳﺠﺮﻳﺪ ﻫﻮﻧﻜﺔ(‪:‬‬
‫»ﺇﻥ ﻫﺬﻩ ﺍﻟﻄﻔﺮﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳉﺒﺎﺭﺓ ﺍﻟﺘﻲ ﻧﻬﺾ ﺑﻬﺎ ﺃﺑﻨﺎﺀ ﺍﻟﺼﺤﺮﺍﺀ ﻣﻦ ﺍﻟﻌﺪﻡ‪ ,‬ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻨﻬﻀﺎﺕ‬
‫ﺍﳊﻘﻴﻘﻴﺔ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ‪ ,‬ﻓﺴﻴﺎﺩﺓ ﺃﺑﻨﺎﺀ ﺍﻟﺼﺤﺮﺍﺀ ﺍﻟﺘﻲ ﻓﺮﺿﻮﻫﺎ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ ﺫﺍﺕ‬
‫ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﻘﺪﳝﺔ ﻭﺣﻴﺪﺓ ﻓﻲ ﻧﻮﻋﻬﺎ ﻭﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻘﻒ ﺣﺎﺋﺮﺍ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳉﺒﺎﺭﺓ‬
‫ﻭﺍﻟﺘﻲ ﻳﺤﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺗﻌﻠﻴﻠﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ‪.‬‬

‫*‬ ‫*‬ ‫*‬ ‫*‬

‫‪١٥٥‬‬
١٥٦
 ‫ﻋﻼﻗﺔ ﺗﻘﺪﻳﺮ اﻟﺬات ﺑﺎﻟﺘﻮاﻓﻖ اﻟﻨﻔﺴﻲ اﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻟﺪى ﻋﻴﻨﺔ ﻣﻦ اﺳﺎﺗﺬة اﻟﺘﻌﻠﻴﻢ اﻟﺜﺎﻧﻮي ﺑﺎﻟﺠﺰاﺋﺮ‬
‫ﺃ‪ .‬ﻃﺒﺎﺵ ﻟﻮﻳﺰﺓ‬ ‫ﺩ‪ .‬ﳊﺮﺵ ﻣﺤﻤﺪ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﺭﻳﺎﻥ ﺳﻴﺪ ﻋﻠﻲ‬
‫ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﻣﺨﺒﺮ ﺗﻌﻠﻴﻤﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ ﺑﺎﻟﻘﺒﺔ ﺍﳉﺰﺍﺋﺮ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺠﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ‬

‫اﻟﻤﻠﺨﺺ‬
‫ﺳﻌﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻒ ﻋﻦ ﻋﻼﻗﺔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺑﺎﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ‬
‫ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺑﻮﻻﻳﺘﻲ ﺍﻟﺸﻠﻒ ﻭﺍﳉﺰﺍﺋﺮ ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻓﺮﻭﻕ ﻓﻲ ﺍﳌﺘﻐﻴﺮﻳﻦ‬
‫ﺣﺴﺐ ﺍﳉﻨﺲ‪ ,‬ﻭ ﺍﻟﺘﺨﺼﺺ‪ ,‬ﻭﺍﻷﻗﺪﻣﻴﺔ ‪.‬‬

‫ﺍﻋﺘﻤﺪﻧﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﻹﺟﺮﺍﺀ ﺍﻟﺪﺭﺍﺳﺔ‪ ,‬ﻭﺗﻜﻮﻧﺖ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ )‪ (150‬ﺃﺳﺘﺎﺫ ﻭ ﺃﺳﺘﺎﺫﺓ‬
‫ﻣﻮﺯﻋﲔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺛﺎﻧﻮﻳﺎﺕ ﻓﻲ ﻭﻻﻳﺘﻲ ﺍﳉﺰﺍﺋﺮ ﻭﺍﻟﺸﻠﻒ ﺳﺤﺒﺖ ﺑﻄﺮﻳﻘﺔ ﻗﺼﺪﻳﺔ ﻭﰎ ﺍﺧﺘﻴﺎﺭ‬
‫ﺍﻷﺳﺎﺗﺬﺓ ﺑﻄﺮﻳﻘﺔ ﻋﺸﻮﺍﺋﻴﺔ‪ ,‬ﻛﻤﺎ ﺍﺳﺘﺨﺪﻣﻨﺎ ﻣﻘﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ »ﻟﻜﻮﺑﺮ ﺳﻤﻴﺚ« ﻭﻣﻘﻴﺎﺱ‬
‫ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ » ﻟﺰﻳﻨﺐ ﺷﻘﻴﺮ« ﻭ ﲤﺖ ﻣﻌﺎﳉﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺑﺎﳊﺰﻣﺔ ﺍﻹﺣﺼﺎﺋﻴﺔ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )‪ .(SPSS‬ﻭﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻟﻰ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫‪ .1‬ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﺍﺭﺗﺒﺎﻃﻴﺔ ﻣﻮﺟﺒﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪.(0.01‬‬

‫‪ .2‬ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.05‬ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﺍﳉﻨﺲ ﻭ ﺍﻷﻗﺪﻣﻴﺔ ‪.‬‬

‫‪ .3‬ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.01‬ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺣﺴﺐ ﻣﺘﻐﻴﺮ‬
‫ﺍﻟﺘﺨﺼﺺ ﻭﺫﻟﻚ ﻟﺼﺎﻟﺢ ﺍﻟﻌﻠﻤﻴﲔ ‪.‬‬

‫‪ .4‬ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.05‬ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﺣﺴﺐ ﺍﳉﻨﺲ‪ ,‬ﺍﻟﺘﺨﺼﺺ‪ ,‬ﺍﻷﻗﺪﻣﻴﺔ ‪.‬‬

‫‪١٥٧‬‬
 The relations shy between the self-esteem in accordance with
psychosocial secondary school´s teacher

This contribution seeks to reveal the relationship of self-esteem in accordance

with psychosocial secondary school teachers of high school graduates
provinces of Chlef , Algeria and see whether there are differences in the two
variables by sex , specialty, seniority.

In order to introduce this idea we have 150 teacher (man and woman ) of the
highest school . these teachers are from four lycees of Algiers and chlef , we
use also the measure of self-esteem to “ cooper smith “ and the measure of
compatibility psycho- social to “ zineb shakir” and has been addressed beam
statistical information social sciences ( spss) ,we find these results:

1. There is a positive relationship between the self-esteem and the

psychosocial adjustment for secondary school´s teachers in the
significance level (0.01).

2. There is no difference in the significance level (0.05) in the self-esteem of

secondary school´s teachers according to the sex and experience.

3. There are differences in the significance level (0.01). ) in the self-esteem

according to the change of specialty. This is positive for the scientist.

4. There is no difference in the significance level (0.05) in the social –

psychological adjustment according to the sex, specialty and experience.

١٥٨
 ‫ﻣﻘﺪﻣﺔ‬
‫ﲤﺜﻞ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻜﺎﻧﺔ ﺳﺎﻣﻴﺔ ﺑﲔ ﻣﺨﺘﻠﻒ ﺍﳌﻬﻦ ﻭﲢﻴﻄﻬﺎ ﻛﻞ ﺍﳌﺠﺘﻤﻌﺎﺕ ﺍﻷﺻﻠﻴﺔ ﺑﺎﻹﺟﻼﻝ‬
‫ﻭﺍﻻﺣﺘﺮﺍﻡ ﻓﺮﺳﺎﻟﺔ ﺍﳌﻌﻠﻢ ﺷﺒﻴﻬﺔ ﺑﺮﺳﺎﻟﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺑﻌﺜﻬﻢ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻟﻬﺪﺍﻳﺔ‬
‫ﺍﻟﻨﺎﺱ ﻭﺇﺻﻼﺡ ﺣﺎﻟﻬﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ )ﻣﺤﻤﺪ ﺃﺣﻤﺪ ﻛﺮﱘ ﻭﺁﺧﺮﻭﻥ‪ (2002 ,‬ﺇﺫ ﻻ ﻳﺨﺘﻠﻒ‬
‫ﺍﺛﻨﺎﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻫﻮ ﺑﻮﺍﺑﺔ ﺍﻟﺘﻘﺪﻡ‪ ,‬ﺧﺎﺻﺔ ﻭﺃﻥ ﺃﻫﻤﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﻣﺴﺄﻟﺔ ﻟﻢ ﺗﻌﺪ ﺍﻟﻴﻮﻡ‬
‫ﲢﺘﻤﻞ ﺍﳉﺪﻝ ﻓﻲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻓﻬﻮ ﻳﺴﺎﻫﻢ ﻓﻲ ﺍﳋﺎﺭﻃﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻟﻠﺘﻄﻮﺭﺍﺕ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺇﻋﺪﺍﺩ ﺍﻷﺟﻴﺎﻝ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ‬
‫ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺍﳌﺴﺘﺠﺪﺍﺕ ﻭﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺑﻜﻔﺎﺀﺓ ﻋﺎﻟﻴﺔ ﻣﻦ ﺧﻼﻝ ﺇﻛﺴﺎﺑﻬﻢ ﻣﺎ ﻳﻜﻔﻲ ﻣﻦ‬
‫ﺍﳌﻌﺎﺭﻑ ﻭﺍﳋﺒﺮﺍﺕ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﻘﻴﻢ ﺍﻟﺴﻠﻮﻛﻴﺔ‪ ,‬ﻓﺎﻟﺘﺠﺎﺭﺏ ﺍﳌﻌﺎﺻﺮﺓ ﺃﻛﺪﺕ ﻤﺑﺎ ﻻ ﻳﺪﻉ ﻣﺠﺎﻻ ﻟﻠﺸﻚ‬
‫ﺃﻥ ﺑﺪﺍﻳﺔ ﺍﻟﺘﻘﺪﻡ ﺍﳊﻘﻴﻘﻲ ﺑﻞ ﺍﻟﻮﺣﻴﺪ ﻫﻮﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﻭﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﺗﻀﻊ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ‬
‫ﻓﻲ ﺃﻭﻟﻮﻳﺔ ﺑﺮﺍﻣﺠﻬﺎ ﻭﺳﻴﺎﺳﺘﻬﺎ )ﺭﻣﻀﺎﻥ‪ ,(2009 ,‬ﻓﻘﺪ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﺴﻠﻢ ﺑﻬﺎ ﺃﻥ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﳉﻴﺪ ﻫﻮ ﺃﺳﺎﺱ ﺍﳌﺠﺘﻤﻊ ﺍﳌﺘﻘﺪﻡ ﻭﻻ ﻳﺘﻢ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳉﻴﺪ ﺇﻻ ﻤﺑﻌﻠﻢ ﻣﺆﻣﻦ ﻤﺑﻬﻨﺘﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻌﻤﻮﺩ‬
‫ﺍﻟﻔﻘﺮﻱ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻓﺎﳌﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻨﺠﺢ ﻓﻲ ﲢﻘﻴﻖ ﺫﺍﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﻮﺍﻓﻖ ﻣﻌﻬﺎ‬
‫ﻭﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻳﻜﻮﻥ ﻣﺘﻮﺍﺿﻌﺎ ﻭﻳﺘﺼﺮﻑ ﺑﺼﻮﺭﺓ ﻃﺒﻴﻌﻴﺔ ﺻﺎﺩﻗﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﳑﺎ ﻳﺰﻳﺪ ﺗﻘﺒﻠﻪ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﳝﺜﻞ ﻣﻔﻬﻮﻡ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻇﺎﻫﺮﺓ ﺳﻠﻮﻛﻴﺔ ﻳﻔﺘﺮﺽ ﺃﻧﻬﺎ ﻗﺎﺑﻠﺔ ﻟﻠﻘﻴﺎﺱ ﻭﺑﺎﻟﺘﺎﻟﻲ ﳝﻜﻦ‬
‫ﻣﻌﺎﳉﺘﻬﺎ ﻭﺗﻨﺎﻭﻟﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻋﻠﻤﻴﺔ ﻭﻟﻘﺪ ﺃﺻﺒﺢ ﻣﺼﻄﻠﺢ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ »ﻣﻨﺬ ﺃﻭﺍﺧﺮ ﺍﻟﺴﺘﻴﻨﺎﺕ‬
‫ﻭﺃﻭﺍﺋﻞ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﺃﻛﺜﺮ ﺟﻮﺍﻧﺐ ﺍﻟﺬﺍﺕ ﺍﻧﺘﺸﺎﺭﺍ ﻭﺗﺪﺍﻭﻻ ﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺣﺜﲔ ﻭﻟﻘﺪ ﺫﻛﺮ ﻋﺪﺩ‬
‫ﻛﺒﻴﺮ ﻣﻨﻬﻢ ﻋﻼﻗﺘﻪ ﺑﺒﻌﺾ ﺍﳌﺘﻐﻴﺮﺍﺕ ﺍﻟﻨﻔﺴﻴﺔ‪.‬‬
‫ﻭﺭﺩﺕ ﺗﻌﺮﻳﻔﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻣﻨﻬﺎ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﺍﺕ‪ :‬ﻫﻲ ﺍﻟﻨﻔﺲ‬
‫ﻭﺍﻟﺸﺨﺺ – ﻛﻞ ﻣﺎ ﻳﻘﻮﻡ ﺑﻨﻔﺴﻪ – ﻭﺫﺍﺕ ﺍﻟﺸﺊ‪ :‬ﺣﻘﻴﻘﺘﻪ ﻭﺧﺎﺻﻴﺘﻪ ﺃﻣﺎ ﺍﺻﻄﻼﺣﺎ ﻓﻌﺮﻓﻪ‬
‫ﻛﻴﻠﻲ )‪» :(Kelley، 1973‬ﺑﺄﻧﻪ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻘﺎﺋﻢ ﺑﲔ ﺍﻟﺬﺍﺕ ﺍﳌﺜﺎﻟﻴﺔ ﻟﺪﻯ ﺍﻟﻔﺮﺩ ﻭﺍﻟﺬﺍﺕ ﺍﳊﻘﻴﻘﻴﺔ‬
‫ﺍﳌﺪﺭﻛﺔ«‪ ,‬ﻭﻳﻌﺮﻓﻪ ﻭﻳﻨﺮ )‪ (weiner، 1979‬ﻋﻠﻰ ﺃﻧﻪ ﻛﻞ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﺍﻟﻔﺮﺩ ﻭﻳﺸﻌﺮ ﺑﻪ ﺇﺯﺍﺀ ﺻﻮﺭﺗﻪ‬
‫ﻋﻦ ﻧﻔﺴﻪ »ﻳﺘﻔﻖ ﻣﻌﻪ ﻛﻴﻠﻲ )‪ (Kelley،1971‬ﻣﻌﺘﺒﺮﺍ ﺍﻥ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻫﻮ ﺍﻋﺘﻴﺎﺩﻙ ﻷﻥ ﺗﺮﻯ ﻧﻔﺴﻚ‬
‫ﻋﻠﻰ ﻧﺤﻮ ﻣﻌﲔ ﻭﻣﻴﻠﻚ ﻷﻥ ﺗﺘﻮﻗﻊ ﻟﻨﻔﺴﻚ ﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﺒﺮﺍﻋﺔ ﻭﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﶈﺒﺔ ﻣﻦ ﻗﺒﻞ ﺍﻵﺧﺮﻳﻦ‬
‫ﻭﺍﻷﻫﻠﻴﺔ ﻓﻲ ﺃﻱ ﻣﻮﻗﻒ ﻣﻦ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻬﻚ ﻓﻲ ﺍﳌﺴﺘﻘﺒﻞ«‪.‬‬
‫ﻓﻲ ﺣﲔ ﻳﺮﻯ ﺳﻤﻴﺚ )‪ (Smith ,1969‬ﺃﻥ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻫﻮ ﻣﺎ ﻳﺠﺮ ﺑﻪ ﺍﻟﻔﺮﺩ ﻣﻦ ﺗﻘﻴﻴﻢ ﻟﺬﺍﺗﻪ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻷﻫﻤﻴﺔ‪ ,‬ﻭﻗﺪ ﻳﺘﺴﻢ ﺍﲡﺎﻩ ﺍﻹﻧﺴﺎﻥ ﻧﺤﻮ ﻧﻔﺴﻪ ﺑﺎﻻﺳﺘﺤﺴﺎﻥ ﺃﻭﺍﻟﺮﻓﺾ )ﺣﺴﲔ‬
‫ﺃﺑﻮ ﺭﻳﺎﺵ‪ ,‬ﻭﺁﺧﺮﻭﻥ‪ ,(2007 ,‬ﺃﻣﺎ ﻛﻮﺩ )‪ (1973‬ﻳﻌﺘﺒﺮ ﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﻋﻨﺪﻩ ﺑﺄﻧﻪ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺮﺩ ﻟﻨﻔﺴﻪ‬
‫ﻛﺸﺨﺺ ﻣﺴﺘﻘﻞ‪ ,‬ﻟﻪ ﻛﻴﺎﻥ ﻣﻨﻔﺼﻞ ﻋﻦ ﻏﻴﺮﻩ‪ ,‬ﻳﺘﻤﺘﻊ ﺑﻘﺪﺭﺍﺕ ﺇﻧﺴﺎﻧﻴﺔ ﻣﺤﺪﺩﺓ ﻭﻣﻮﺍﺻﻔﺎﺕ ﺟﺴﻤﻴﺔ‬

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‫ﺧﺎﺻﺔ‪ ,‬ﻭﻣﺴﺘﻮﻯ ﻣﺤﺪﺩ ﻣﻦ ﺍﻷﺩﺍﺀ ﻭﻳﻘﻮﻡ ﺑﺪﻭﺭ ﻣﻌﲔ ﻓﻲ ﺍﳊﻴﺎﺓ‪ ,‬ﻭﻫﻮ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ‬
‫ﺍﻟﺘﺄﻣﻠﻴﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺪﻝ ﻋﻠﻴﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺳﻠﻮﻙ ﻣﻠﺤﻮﻅ ﺃﻭ ﻇﺎﻫﺮ‪.‬‬
‫ﳝﺜﻞ ﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﺃﺣﺪ ﺍﶈﺪﺩﺍﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺴﻠﻮﻙ ﺍﻻﻧﺴﺎﻧﻲ ﻭﺃﻧﻪ ﺗﻐﻴﻴﺮ ﺣﺎﺳﻢ ﻓﻲ ﻗﺪﺭﺓ‬
‫ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻀﻐﻮﻁ ﻭﻣﻄﺎﻟﺐ ﺍﳊﻴﺎﺓ ﻓﺎﳌﻔﻬﻮﻡ ﺍﻟﺴﺎﻟﺐ ﻟﻠﺬﺍﺕ ﻳﻌﻄﻲ ﺍﻟﻔﺮﺻﺔ ﻟﻈﻬﻮﺭ‬
‫ﺍﻟﺴﻠﻮﻛﺎﺕ ﻏﻴﺮ ﺍﻟﺘﻮﺍﻓﻘﻴﺔ ﻭﺣﺎﻻﺕ ﻭﺟﺪﺍﻧﻴﺔ ﺳﺎﻟﺒﺔ ﻣﺜﻞ‪ :‬ﺍﻟﻘﻠﻖ‪ ,‬ﺍﻻﻛﺘﺌﺎﺏ‪ ,‬ﺍﻟﻌﺪﻭﺍﻥ‪ ,‬ﺑﻴﻨﻤﺎ ﻳﺸﻜﻞ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﺍﻻﻳﺠﺎﺑﻲ ﻣﺘﻐﻴﺮﺍﹱ ﻣﺨﻔﻔﺎﹱ ﻳﺤﻤﻲ ﺍﻟﻔﺮﺩ ﻓﻲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﻣﻮﺍﻗﻒ ﺍﳊﻴﺎﺓ ﺍﻟﻀﺎﻏﻄﺔ‪.‬‬
‫ﻭﳑﺎ ﻻﺷﻚ ﻓﻴﻪ ﺃﻥ ﳌﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﺩﻭﺭﺍ ﻫﺎﻣﺎ ﻓﻲ ﺗﻮﺍﻓﻖ ﺍﻟﻔﺮﺩ ﻭﺻﺤﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺃﻥ ﻓﻬﻢ ﺍﻟﻔﺮﺩ‬
‫ﻟﺬﺍﺗﻪ ﳝﺜﻞ ﻣﻘﻮﻣﺎ ﻣﻦ ﻣﻘﻮﻣﺎﺕ ﺍﻟﻨﻔﺲ ﺍﻟﺴﻮﻳﺔ‪.‬‬
‫ﺃﺷﺎﺭﺕ ﻧﺘﺎﺋﺞ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻣﻨﻬﺎ ﺩﺭﺍﺳﺔ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻛﻔﺎﻓﻲ )‪ ,(1989‬ﻭﺍﻟﺘﻲ ﺗﻬﺪﻑ ﺇﻟﻰ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺑﻌﺾ ﺍﳌﺘﻐﻴﺮﺍﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻫﻲ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻮﺍﻟﺪﻳﺔ‬
‫ﻛﻤﺎ ﻳﺪﺭﻛﻬﺎ ﺍﻷﺑﻨﺎﺀ‪ ,‬ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﻦ ﺍﻟﻨﻔﺴﻲ‪ .‬ﺗﻜﻮﻧﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ ﻋﻴﻨﺔ ﺗﺘﻜﻮﻥ ﻣﻦ )‪(153‬‬
‫ﻃﺎﻟﺒﺔ ﻓﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻭﻣﻦ ﺟﻨﺴﻴﺎﺕ ﻋﺮﺑﻴﺔ ﻣﺨﺘﻠﻔﺔ‪ ,‬ﺣﻴﺚ ﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ‪ :‬ﻣﻘﻴﺎﺱ ﺍﻟﺘﻨﺸﺌﺔ‬
‫ﺍﻟﻮﺍﻟﺪﻳﺔ ﻛﻤﺎ ﻳﺪﺭﻛﻬﺎ ﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺇﻋﺪﺍﺩ ﺍﻟﺒﺎﺣﺚ ﻭﻣﻘﻴﺎﺱ ﺍﻷﻣﻦ ﻟـ‪) :‬ﺃﺑﺮﺍﻫﺎﻡ ﻣﺎﺳﻠﻮ( ﻭﻣﻘﻴﺎﺱ‬
‫ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ »ﺳﻤﻴﺚ« )‪ (Smith,1969‬ﻭﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻟﻰ ﺃﻧﻪ ﺗﻮﺟﺪ ﻋﻼﻗﺔ ﺍﺭﺗﺒﺎﻃﻴﺔ ﻣﻮﺟﺒﺔ‬
‫ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﻦ‪) .‬ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻛﻔﺎﻓﻲ‪(1989 ,‬‬
‫ﻛﻤﺎ ﻫﺪﻓﺖ ﺩﺭﺍﺳﺔ ﻣﺤﻤﺪ ﺷﻮﻛﺖ )‪ (1993‬ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﳌﺮﺍﻫﻖ ﻟﺬﺍﺗﻪ‬
‫ﻭﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻮﺍﻟﺪﻳﺔ ﻣﻊ ﺍﻷﻗﺮﺍﻥ‪ .‬ﺗﻜﻮﻧﺖ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ )‪ (150‬ﻃﺎﻟﺒﺎ ﻣﻦ ﻃﻼﺏ ﺍﻟﺼﻒ‬
‫ﺍﻟﺜﺎﻧﻮﻱ ﻤﺑﺪﻳﻨﺔ ﺍﻻﺳﻤﺎﻋﻴﻠﻴﺔ ﺑﺠﻤﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﻋﺪﺓ ﻣﻘﺎﻳﻴﺲ ﺃﺳﻔﺮﺕ‬
‫ﻧﺘﺎﺋﺠﻬﺎ ﺍﻟﻰ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﺑﲔ ﺍﳌﺠﻤﻮﻋﺎﺕ ﺍﻟﺜﻼﺙ ﻓﻲ ﺇﺩﺭﺍﻙ ﺍﲡﺎﻫﺎﺕ ﺍﻵﺑﺎﺀ‬
‫ﺍﻟﺘﻲ ﺗﺘﺴﻢ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻣﻘﺎﺑﻞ ﺍﻟﺘﺴﻠﻄﻴﺔ ﻭﺍﻻﺳﺘﻘﻼﻝ ﻣﻘﺎﺑﻞ ﺍﻻﺗﻜﺎﻝ‪ ,‬ﻓﺎﳌﺮﺍﻫﻘﻮﻥ ﺫﻭﻭ ﺍﳌﺴﺘﻮﻯ‬
‫ﺍﳌﺮﺗﻔﻊ ﻣﻦ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺃﺩﺭﻛﻮﺍ ﺍﲡﺎﻫﺎﺕ ﺍﻵﺑﺎﺀ ﺑﺄﻧﻬﺎ ﺗﺘﺴﻢ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ ,‬ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ‬
‫ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺣﺼﺎﺋﻴﺔ ﺑﲔ ﺍﳌﺠﻤﻮﻋﺎﺕ ﺍﻟﺜﻼﺙ ﻓﻲ ﺍﲡﺎﻫﺎﺕ ﺍﻷﻣﻬﺎﺕ ﻛﻤﺎ ﻳﺪﺭﻛﻬﺎ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﻫﺪﻓﺖ ﺩﺭﺍﺳﺔ )ﺇﺑﺮﺍﻫﻴﻢ‪ ,‬ﻋﺒﺪ ﺍﻪﻠﻟ‪ ,‬ﻭﺁﺧﺮﻭﻥ‪ (1994 ,‬ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﻋﻼﻗﺔ ﺍﻟﻌﺪﻭﺍﻧﻴﺔ ﻤﺑﺘﻐﻴﺮﻳﻦ‬
‫ﻫﺎﻣﲔ ﻣﻦ ﻣﺘﻐﻴﺮﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻫﻤﺎ ﻣﻮﺿﻮﻉ ﺍﻟﻀﺒﻂ ﻭﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ‪ .‬ﺗﻜﻮﻧﺖ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﻣﻦ ﺃﻗﺴﺎﻡ ﻣﺨﺘﻠﻔﺔ ﺑﻜﻠﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺠﺎﻣﻌﺔ ﺍﻻﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻮﺩ‬
‫ﺍﻻﺳﻼﻣﻴﺔ ﺑﺎﳉﻨﻮﺏ‪.‬‬
‫ﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻟﻰ ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﺍﺭﺗﺒﺎﻃﻴﺔ ﺣﻘﻴﻘﻴﺔ ﻣﻮﺟﺒﺔ ﺑﲔ ﻣﻮﺿﻮﻉ ﺍﻟﻀﺒﻂ ﺍﳋﺎﺭﺟﻲ‬
‫ﻭﺍﻟﻌﺪﻭﺍﻧﻴﺔ ﻟﺪﻯ ﻃﻼﺏ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻻﺳﻼﻣﻴﺔ ﺑﺎﳉﻨﻮﺏ‪ ,‬ﻭﻋﻼﻗﺔ ﺇﺭﺗﺒﺎﻃﻴﺔ‬
‫ﺳـﺎﻟـﺒـﺔ ﺑـﲔ ﺗﻘـﺪﻳـﺮ ﺍﻟـﺬﺍﺕ ﺍﻹﻳﺠـﺎﺑﻲ ﻭﺍﻟﻌﺪﻭﺍﻧﻴـﺔ ﻟـﺪﻯ ﻃـﻼﺏ ﺍﳉـﺎﻣﻌﺎﺕ‪ .‬ﺃﻣﺎ ﺩﺭﺍﺳـﺔ )‪Wilson‬‬
‫‪ (,1981‬ﻓﻬﺪﻓﺖ ﺇﻟﻰ ﻗﻴﺎﺱ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻋﻨﺪ ﺍﻷﺑﻨﺎﺀ ﻭﺳﻠﻮﻙ ﺍﻵﺑﺎﺀ ﻭﺍﻫﺘﻤﺎﻣﻬﻢ‬

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 ‫ﻭﺗﺮﺍﺑﻂ ﺍﻷﺳﺮﺓ ﻭﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻋﻨﺪ ﺍﻷﺑﻨﺎﺀ‪ .‬ﺗﻜﻮﻧﺖ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ )‪ (83‬ﻃﺎﻟﺒﺎ ﺟﺎﻣﻌﻴﺎ ﻣﻦ‬
‫ﺟﺎﻣﻌﺔ ﺑﺎﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻻﻣﺮﻳﻜﻴﺔ ﰎ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻘﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﺳﺘﺒﺎﻧﺎﺕ ﻋﻦ ﻛﻴﻔﻴﺔ‬
‫ﺳﻠﻮﻙ ﺍﻵﺑﺎﺀ ﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺠﻬﺎ ﻋﻦ ﻭﺟﻮﺩ ﺗﻮﺍﻓﻖ ﻛﺒﻴﺮ ﺑﲔ ﻣﻔﻬﻮﻡ ﺍﻟﺒﻨﺎﺕ ﻟﺴﻠﻮﻙ ﺍﻷﻣﻬﺎﺕ‪).‬ﺃﺣﻤﺪ‬
‫ﻣﻐﻼﻭﻱ‪.(2009 ,‬‬
‫ﻟﻢ ﺗﺘﻄﺮﻕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺇﻟﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻛﺪﺭﺍﺳﺔ‬
‫)ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻜﻔﺎﻓﻲ‪ (1989 ,‬ﻭﺩﺭﺍﺳﺔ )ﻣﺤﻤﺪ ﺷﻮﻛﺖ‪ (1993 ,‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺳﻮﻑ‬
‫ﻧﺘﻄﺮﻕ ﻓﻲ ﺩﺭﺍﺳﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ ﺇﻟﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﻓﻖ ﻣﺘﻐﻴﺮ ﺍﳉﻨﺲ‪.‬‬
‫ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﻣﻨﻈﻮﺭ ﺍﻟﺒﺎﺣﺜﲔ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﻔﻬﻮﻡ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻣﻦ ﺩﺭﺍﺳﺔ ﺇﻟﻰ ﺃﺧﺮﻯ‪,‬‬
‫ﻭﳒﺪ ﺃﻏﻠﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﺭﺗﺒﻄﺖ ﺑﺒﻌﺾ ﺍﳌﺘﻐﻴﺮﺍﺕ ﻛﺎﻟﺘﺤﺼﻴﻞ ﺍﻟﺪﺭﺍﺳﻲ‪ ,‬ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻮﺍﻟﺪﻳﺔ ﺍﻟﺘﻲ‬
‫ﻳﺪﺭﻛﻬﺎ ﺍﻷﺑﻨﺎﺀ‪ ,‬ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻮﺍﻟﺪﻳﺔ‪ ,‬ﺃﺑﻌﺎﺩ ﺍﻟﺘﻔﺎﻋﻞ‪ ,‬ﺳﻠﻮﻙ ﺍﻵﺑﺎﺀ‪ ,‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺪﺭﺍﺳﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ‬
‫ﻓﺴﻮﻑ ﻧﺘﻄﺮﻕ ﺇﻟﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﻓﻘﺎ ﳌﺘﻐﻴﺮ ﺍﳉﻨﺲ ﻭﺍﻟﺘﺨﺼﺺ ﻭﺍﳋﺒﺮﺓ; ﳌﻌﺮﻓﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻫﻨﺎﻙ ﺗﺄﺛﻴﺮ ﺫﻱ ﺩﻻﻟﺔ ﺇﺣﺼﺎﺋﻴﺔ ﻟﺘﻠﻚ ﺍﳌﺘﻐﻴﺮﺍﺕ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﰎ ﺭﺑﻄﻬﺎ ﺑﺎﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ‪.‬‬
‫ﳒﺪ ﺃﻏﻠﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺗﺘﺒﺎﻳﻦ ﻓﻲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﺩﻭﺍﺕ ﻛﺪﺭﺍﺳﺔ )ﻋﻠﻲ ﻣﺤﻤﻮﺩ ﺷﻌﻴﺐ‪(1988 ,‬‬
‫ﺣﻴﺚ ﺍﺳﺘﺨﺪﻡ ﺃﺩﺍﺗﲔ ﻫﻤﺎ »ﻣﻘﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺮﻭﻧﺎﻟﺪ ﺷﻴﻨﻲ »ﻭﻣﻘﻴﺎﺱ ﺍﻟﻘﻠﻖ ﺍﻟﺼﺮﻳﺢ‬
‫ﻟﻜﺎﺷﻴﻤﻴﺪﺍ« ﻭﺩﺭﺍﺳﺔ )ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻜﻔﺎﻓﻲ‪ (1989 ,‬ﺍﺳﺘﺨﺪﻡ »ﻣﻘﻴﺎﺱ ﺍﻷﻣﻦ ﻷﺑﺮﺍﻫﺎﻡ ﻣﺎﺳﻠﻮ» ﻭ«‬
‫ﻣﻘﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﻜﻮﺑﺮ ﺳﻤﻴﺚ«‪ ,‬ﺃﻣﺎ ﺩﺭﺍﺳﺔ )ﻣﺤﻤﺪ ﺷﻮﻛﺖ‪ (1993 ,‬ﻓﻘﺪ ﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺜﻮﻥ‬
‫ﻣﻘﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﻣﻘﻴﺎﺱ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻮﺍﻟﺪﻳﺔ ﻣﻦ ﺇﻋﺪﺍﺩﻫﻢ ﻭﻫﻲ ﺗﺨﺘﻠﻒ ﻋﻦ ﺩﺭﺍﺳﺘﻨﺎ‬
‫ﺍﳊﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺳﺘﻌﺘﻤﺪ ﻋﻠﻰ »ﻣﻘﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﻜﻮﺑﺮ ﺳﻤﻴﺚ« ﻛﻤﺎ ﻫﻮ ﺟﺎﻫﺰ ﻭﻣﻘﻴﺎﺱ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟـ‪» :‬ﺯﻳﻨﺐ ﺷﻘﻴﺮ« ﺃﻳﻀﺎ ﻛﻤﺎ ﻫﻮ ﺟﺎﻫﺰ‪.‬‬
‫ﻧﻼﺣﻆ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺗﻨﺎﻭﻟﺖ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺷﺮﺍﺋﺢ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﳌﺠﺘﻤﻊ ﺇﻻ ﺃﻥ‬
‫ﺃﻳﺎ ﻣﻨﻬﺎ ﻟﻢ ﺗﺪﺭﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻳﺤﺔ ﻋﻠﻰ‬
‫ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻷﻫﻤﻴﺔ‪.‬‬
‫ﻛﻤﺎ ﻧﻼﺣﻆ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺑﺄﻧﻬﺎ ﺗﺨﺘﻠﻒ ﻓﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌﻤﺮﻳﺔ ﻟﻠﻌﻴﻨﺔ ﻓﻨﺠﺪ ﺩﺭﺍﺳﺔ )ﻋﻼﺀ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﻜﻔﺎﻓﻲ‪ (1989 ,‬ﺣﻮﻝ ﻃﻼﺏ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺃﻣﺎ ﺩﺭﺍﺳﺔ )ﺍﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻪﻠﻟ ﻭﺁﺧﺮﻭﻥ‪,‬‬
‫‪ (1994‬ﺣﻮﻝ ﻃﻼﺏ ﻛﻠﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﺪﺭﺍﺳﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ ﻓﻬﻲ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺗﺨﺘﻠﻒ ﻓﻲ ﺃﻫﺪﺍﻓﻬﺎ ﻓﻠﻜﻞ ﺩﺭﺍﺳﺔ ﻫﺪﻑ ﻣﻌﲔ ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺪﺭﺍﺳﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ ﻓﺘﻬﺪﻑ ﺇﻟﻰ ﻣﻌﺮﻓﺔ‬
‫ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻳﺨﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﳉﻨﺲ ﻭﺍﻟﺘﺨﺼﺺ ﻭﺍﳋﺒﺮﺓ‪.‬‬
‫ﺃﺷﺎﺭﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻲ ﺗﻨﺎﻭﻟﺖ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﻭﻣﻨﻬﺎ ﺩﺭﺍﺳﺔ ﻣﻨﻴﺮﺓ ﺃﺣﻤﺪ‬
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‫ﺣﻠﻤﻲ )‪ (1967‬ﺑﻌﻨﻮﺍﻥ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﻟﻠﻄﺎﻟﺒﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻭﻋﻼﻗﺘﻪ ﻤﺑﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺘﻐﻴﺮﺍﺕ ﺍﻟﺘﻲ‬
‫ﻣﻦ ﺑﻴﻨﻬﺎ ﺍﻟﺘﺤﺼﻴﻞ ﺍﻟﺪﺭﺍﺳﻲ‪ ,‬ﺣﻴﺚ ﺑﻠﻐﺖ ﺍﻟﻌﻴﻨﺔ )‪ (880‬ﻣﻦ ﻃﺎﻟﺒﺎﺕ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﺍﻷﻭﻟﻰ‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ ﺣﻴﺚ ﺗﺮﺍﻭﺣﺖ ﺃﻋﻤﺎﺭﻫﻢ ﻣﺎﺑﲔ )‪ (21-17‬ﻭﻛﺎﻧﺖ ﺍﻷﺩﻭﺍﺕ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﺧﺘﺒﺎﺭ‬
‫ﺍﻟﺘﻮﺍﻓﻖ ﻟﻠﻄﻠﺒﺔ ﻭﺿﻌﻪ )ﺑﻞ( ﻣﻦ ﺇﻋﺪﺍﺩ )ﺃ‪.‬ﺩ ﻋﺜﻤﺎﻥ ﳒﺎﺗﻲ(‪ ,‬ﻭﻗﺎﺋﻤﺔ ﻣﻮﻧﻲ ﻟﻀﺒﻂ ﺍﳌﺸﻜﻼﺕ‬
‫ﻭﺿﻌﻬﺎ )ﻣﻮﻧﻲ ( ﻭﺃﻋﺪﺗﻬﺎ )ﻣﻨﻴﺮﺓ ﺣﻠﻤﻲ ( ﻭﺍﺧﺘﺒﺎﺭ ﺍﻟﺬﻛﺎﺀ ﺍﻟﺜﺎﻧﻮﻱ )ﺍﺳﻤﺎﻋﻴﻞ ﺍﻟﻘﺒﺎﻧﻲ(‪.‬‬
‫ﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺠﻬﺎ ﺑﺎﻥ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﲢﺼﻴﻞ ﺍﻟﻄﺎﻟﺒﺎﺕ ﻭﺑﲔ ﺗﻮﺍﻓﻘﻬﻦ ﻳﻌﺪ ﺍﺭﺗﺒﺎﻃﺎ ﺳﻠﺒﻴﺎ ﻭﻳﻌﻨﻲ‬
‫ﺃﻧﻪ ﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺩﺭﺟﺔ ﺍﻟﺘﺤﺼﻴﻞ ﻣﺴﺘﻮﺍﻩ ﻗﻠﺖ ﻣﺸﻜﻼﺕ ﺍﻟﺘﻮﺍﻓﻖ ﻋﻨﺪ ﺍﻟﻄﺎﻟﺒﺎﺕ ﻣﻊ ﻣﻼﺣﻈﺔ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﻛﺎﻧﺖ ﻏﻴﺮ ﺩﺍﻟﺔ ﺍﺣﺼﺎﺋﻴﺎ‪ .‬ﻓﻲ ﺣﲔ ﻫﺪﻓﺖ ﺩﺭﺍﺳﺔ )ﺳﻴﺪ ﺧﻴﺮ ﺍﻪﻠﻟ‪(1973 ,‬‬
‫ﺍﻟﻰ ﺩﺭﺍﺳﺔ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺸﺨﺼﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﺘﺤﺼﻴﻞ ﺍﻟﺪﺭﺍﺳﻲ ﻟﺪﻯ ﺗﻼﻣﻴﺬ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻓﻲ ﺍﻟﻘﺮﻳﺔ ﻭﺍﳌﺪﻳﻨﺔ‪) .‬ﻣﺪﺣﺖ‪ ,(1995 ,‬ﺑﻠﻐﺖ ﺍﻟﻌﻴﻨﺔ )‪ (1094‬ﺗﻠﻤﻴﺬﺍ ﻣﻦ ﺫﻛﻮﺭ ﺍﻟﺼﻒ‬
‫ﺍﻟﺮﺍﺑﻊ ﺍﻻﺑﺘﺪﺍﺋﻲ ﺑﻮﺍﻗﻊ )‪ (589‬ﻣﻦ ﺍﻟﻘﺮﻳﺔ )‪ (505‬ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻭﻛﺎﻧﺖ ﺍﻷﺩﻭﺍﺕ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺍﺧﺘﺒﺎﺭ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻣﻘﺘﺒﺲ ﻣﻦ )ﻛﺎﻟﻴﻔﻮﺭﻧﻴﺎ ﻟﻠﺸﺨﺼﻴﺔ(‪ ,‬ﻭﺍﺧﺘﺒﺎﺭ ﺍﻟﺬﻛﺎﺀ ﺍﳌﺼﻮﺭ ﻣﻦ ﺍﻋﺪﺍﺩ )ﺃﺣﻤﺪ ﺯﻛﻲ(‪,‬‬
‫ﻭﺍﺳﺘﻤﺎﺭﺓ ﺑﻴﺎﻧﺎﺕ ﺃﺳﺮﻳﺔ ﻋﺎﻣﺔ ﳉﻤﻴﻊ ﺍﻵﺑﺎﺀ ﻣﻦ ﺍﻋﺪﺍﺩ ﺍﻟﺒﺎﺣﺚ‪ ,‬ﻛﻤﺎ ﺍﺳﺘﻨﺪ ﺍﻟﻰ ﺍﻟﺴﺠﻼﺕ‬
‫ﺍﳌﺪﺭﺳﻴﺔ ﺍﻟﺮﺳﻤﻴﺔ‪.‬‬
‫ﺃﺳﻔﺮﺕ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻠﻰ ﺃﻥ ﻫﻨﺎﻙ ﺍﺭﺗﺒﺎﻃﺎﹱ ﻣﻮﺟﺒﺎﹱ ﻭﺩﺍﻻﹱ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.01‬ﺑﲔ ﺗﻼﻣﻴﺬ‬
‫ﺍﻟﻘﺮﻳﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻓﻲ‪:‬‬
‫ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺸﺨﺼﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﺎﻡ ﻟﺼﺎﻟﺢ ﺗﻼﻣﻴﺬ ﺍﻟﻘﺮﻳﺔ‪.‬‬ ‫•‬
‫ﺍﻟﺘﺤﺼﻴﻞ ﺍﻟﺪﺭﺍﺳﻲ ﻟﺼﺎﻟﺢ ﺗﻼﻣﻴﺬ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫•‬
‫ﻫﻨﺎﻙ ﺍﺭﺗﺒﺎﻁ ﻣﻮﺟﺐ ﻭﺩﺍﻝ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.01‬ﺑﲔ ﺍﻟﺘﻮﺍﻓﻖ ﻭﺍﻟﺘﺤﺼﻴﻞ‬ ‫•‬
‫ﺍﻟﺪﺭﺍﺳﻲ ﻟﻠﻤﺠﻤﻮﻋﺘﲔ »ﺍﻟﻘﺮﻳﺔ – ﺍﳌﺪﻳﻨﺔ«‪.‬‬
‫ﻫﻨﺎﻙ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.01‬ﻓﻲ ﺍﻟﻘﺮﻳﺔ ﻭﺍﳌﺪﻳﻨﺔ ﺑﲔ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻷﻛﺜﺮ‬ ‫•‬
‫ﺗﻮﺍﻓﻘﺎ ﻭﺍﻷﻗﻞ ﺗﻮﺍﻓﻘﺎ ﻓﻲ ﺩﺭﺟﺎﺕ ﺍﻟﺘﺤﺼﻴﻞ ﺍﳌﺪﺭﺳﻲ ﻟﺼﺎﻟﺢ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻷﻛﺜﺮ ﺗﻮﺍﻓﻘﺎ‪.‬‬
‫ﻗﺎﻡ )ﻣﺤﻤﻮﺩ ﺻﺎﻟﺢ( ﺑﺪﺭﺍﺳﺔ ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻣﻦ ﺟﺎﻣﻌﺔ ﻭﻻﻳﺔ ﺗﻜﺴﺎﺱ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻋﺎﻡ‬
‫)‪ (1980‬ﺑﻌﻨﻮﺍﻥ ﻣﺸﻜﻼﺕ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺸﺨﺼﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺪﺭﺍﺳﻲ ﻟﻠﻄﻼﺏ ﺍﻟﻌﺮﺏ ﻓﻲ ﻣﻌﺎﻫﺪ‬
‫ﻣﺨﺘﺎﺭﺓ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺫﻟﻚ ﻋﻠﻰ ﻋﻴﻨﺔ ﻗﻮﺍﻣﻬﺎ )‪ (415‬ﻣﻦ ﻃﻼﺏ ﺍﻟﻠﻴﺴﺎﻧﺲ ﻭﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ‬
‫ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ‪ ,‬ﺣﻴﺚ ﺃﺳﻔﺮﺕ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺟﻮﻫﺮﻳﺔ ﺫﺍﺕ ﺩﻻﻟﺔ ﺍﺣﺼﺎﺋﻴﺔ ﺑﲔ‬
‫ﺃﻓﺮﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻓﻲ ﺍﳌﺘﻐﻴﺮﺍﺕ ﺍﳌﺪﺭﻭﺳﺔ‪) .‬ﻣﺤﻤﻮﺩ ﺻﺎﻟﺢ‪(1980 ,‬‬
‫ﻗﺎﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ )ﻣﻜﺎﻱ( ﺑﺒﺤﺚ ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻟﺒﺤﺚ ﺑﻌﺾ ﺍﳌﺘﻐﻴﺮﺍﺕ ﻣﻨﻬﺎ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺤﺼﻴﻞ ﺍﻻﻛﺎﺩﳝﻲ ﻟﺪﻯ ﻋﻴﻨﺔ ﻗﻮﺍﻣﻬﺎ )‪ (442‬ﻣﻦ ﻃﻼﺏ ﺍﳌﺪﺍﺭﺱ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺑﻮﺍﻗﻊ‬

‫‪١٦٢‬‬
 ‫)‪ (201‬ﺇﻧﺎﺙ )‪ (242‬ﺫﻛﻮﺭ ﺗﺮﺍﻭﺣﺖ ﺃﻋﻤﺎﺭﻫﻢ ﻣﻦ )‪ (11-9‬ﺳﻨﺔ ﻭﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺠﻬﺎ ﻋﻦ ﺍﺭﺗﺒﺎﻁ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺘﺤﺼﻴﻞ ﻤﺑﺴﺘﻮﻯ ﺍﻟﺘﻮﺍﻓﻖ‪) .‬ﻣﻜﺎﻱ‪(1982 ,‬‬
‫ﻫﺪﻓﺖ ﺩﺭﺍﺳﺔ ﺃﺩﻳﺐ ﻣﺤﻤﺪ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺘﻔﻮﻕ ﺍﻟﻌﻘﻠﻲ ﻭﺑﻌﺾ ﺟﻮﺍﻧﺐ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﺍﻟﺸﺨﺼﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺗﻼﻣﻴﺬ ﺍﳌﺪﺍﺭﺱ ﺍﻻﻋﺪﺍﺩﻳﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪.‬‬
‫ﺑﻠﻐﺖ ﺍﻟﻌﻴﻨﺔ )‪ (1000‬ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻟﺼﻔﲔ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ ﺍﻻﻋﺪﺍﺩﻱ ﺑﺒﻐﺪﺍﺩ ﻭﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ‬
‫ﻋﺪﺓ ﺃﺩﻭﺍﺕ ﻫﻲ‪ :‬ﺍﺧﺘﺒﺎﺭ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ,‬ﻭﺍﺧﺘﺒﺎﺭ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻠﻤﺮﺣﻠﺘﲔ ﺍﻹﻋﺪﺍﺩﻳﺔ‬
‫ﻭﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻄﻴﺔ ﻫﻨﺎ(‪ ,‬ﻭﺍﺳﺘﻤﺎﺭﺓ ﺍﳌﺴﺘﻮﻯ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﺜﻘﺎﻓﻲ ﻣﻦ ﺇﻋﺪﺍﺩ ﺍﻟﺒﺎﺣﺚ‪.‬‬
‫ﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺠﻬﺎ ﻋﻦ ﻭﺟﻮﺩ ﺍﺭﺗﺒﺎﻁ ﻣﻮﺟﺐ ﺑﲔ ﺍﻟﺘﻔﻮﻕ ﺍﻟﻌﻘﻠﻲ ﻭﺑﲔ ﺟﻮﺍﻧﺐ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺸﺨﺼﻲ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻫﺬﺍ ﻋﻜﺲ ﻣﺎ ﺍﻓﺘﺮﺿﻪ ﺍﻟﺒﺎﺣﺚ‪) .‬ﺃﺩﻳﺐ‪ .(1982 ,‬ﻗﺎﻡ ﺍﻟﺒﺎﺣﺚ )ﺑﺎﺭﻙ( ﺑﺪﺭﺍﺳﺔ ﻟﻨﻴﻞ‬
‫ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻣﻦ ﺟﺎﻣﻌﺔ » ﻛﺎﻟﻴﻔﻮﺭﻧﻴﺎ ﺍﳉﻨﻮﺑﻴﺔ » ﻟﺒﺤﺚ ﻋﺪﺓ ﻣﺘﻐﻴﺮﺍﺕ ﻣﻨﻬﺎ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﺘﺤﺼﻴﻞ ﺍﻟﺪﺭﺍﺳﻲ ﻟﺪﻯ ﻋﻴﻨﺔ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻷﻣﺮﻳﻜﻲ ﻗﻮﺍﻣﻬﺎ )‪ (127‬ﻣﻔﺤﻮﺻﺎ‪ .‬ﺃﺳﻔﺮﺕ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﻋﻦ ﺃﻥ ﺍﻟﻄﻼﺏ ﺍﻷﻋﻠﻰ ﲢﺼﻴﻼ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﺗﻮﺍﻓﻘﺎ ﻭﺃﻇﻬﺮ ﺍﻟﺬﻛﻮﺭ ﺗﻮﺍﻓﻘﺎ ﺃﻛﺒﺮ ﻣﻦ ﺍﻹﻧﺎﺙ‪.‬‬
‫)ﺑﺎﺭﻙ‪(1982 ,‬‬
‫ﻟﻢ ﺗﺘﻄﺮﻕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺇﻟﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﻛﺪﺭﺍﺳﺔ )ﻣﻬﺎ ﺍﻟﻜﺮﺩﻱ‪ (1980 ,‬ﻭﺩﺭﺍﺳﺔ )ﻣﻨﻴﺮﺓ ﺃﺣﻤﺪ ﺣﻠﻤﻲ‪ (1967 ,‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﺪﺭﺍﺳﺔ )ﺑﺎﺭﻙ‪ (1989 ,‬ﻓﻘﺪ ﺃﻇﻬﺮﺕ ﺃﻥ ﺍﻟﺬﻛﻮﺭ ﺃﻛﺜﺮ ﺗﻮﺍﻓﻘﺎ ﻣﻦ ﺍﻻﻧﺎﺙ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺳﻮﻑ‬
‫ﻧﺘﻄﺮﻕ ﻓﻲ ﺩﺭﺍﺳﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ ﺇﻟﻰ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻓﻖ ﻣﺘﻐﻴﺮ ﺍﳉﻨﺲ‪.‬‬
‫ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﻣﻨﻈﻮﺭ ﺍﻟﺒﺎﺣﺜﲔ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻦ ﺩﺭﺍﺳﺔ‬
‫ﺇﻟﻰ ﺃﺧﺮﻯ ﻭﳒﺪ ﺃﻏﻠﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﺭﺗﺒﻄﺖ ﺑﺎﻟﺘﺤﺼﻴﻞ ﺍﻟﺪﺭﺍﺳﻲ‪ ,‬ﺍﻟﺘﻔﻮﻕ ﺍﻟﻌﻘﻠﻲ‪ ,‬ﺍﻻﲡﺎﻫﺎﺕ‬
‫ﻧﺤﻮ ﺍﳌﻼﺑﺲ‪ ,‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺪﺭﺍﺳﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ ﺳﻮﻑ ﻧﺘﻄﺮﻕ ﺇﻟﻰ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻓﻘﺎ‬
‫ﳌﺘﻐﻴﺮ ﺍﳉﻨﺲ ﻭﺍﻟﺘﺨﺼﺺ ﻭﺍﻷﻗﺪﻣﻴﺔ ﳌﻌﺮﻓﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻓﺮﻭﻕ ﺣﺴﺐ ﺗﻠﻚ ﺍﳌﺘﻐﻴﺮﺍﺕ ﻓﻲ‬
‫ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﳒﺪ ﺃﻏﻠﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺗﺘﺒﺎﻳﻦ ﻓﻲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﺩﻭﺍﺕ ﺣﻴﺚ ﳒﺪ ﻓﻲ ﺩﺭﺍﺳﺔ )ﻣﻨﻴﺮﺓ‪(1967 ,‬‬
‫ﻓﻘﺪ ﺍﺳﺘﺨﺪﻣﺖ ﺍﺧﺘﺒﺎﺭ ﺍﻟﺘﻮﺍﻓﻖ ﻭﺑﻌﺾ ﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺍﳋﺎﺻﺔ ﻤﺑﺘﻐﻴﺮﺍﺕ ﺍﻟﺒﺤﺚ ﻭﺩﺭﺍﺳﺔ )ﺃﺩﻳﺐ‪,‬‬
‫‪ (1982‬ﻓﻘﺪ ﺍﺳﺘﺨﺪﻡ »ﺍﺧﺘﺒﺎﺭ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻠﻤﺮﺣﻠﺘﲔ ﺍﻻﻋﺪﺍﺩﻳﺔ ﻭﺍﻟﺜﺎﻧﻮﻳﺔ ﻣﻦ ﺇﻋﺪﺍﺩ)ﻋﻄﻴﺔ ﻫﻨﺎ(‪,‬‬
‫ﻭﻫﻲ ﺗﺨﺘﻠﻒ ﻋﻦ ﺩﺭﺍﺳﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺳﻨﻌﺘﻤﺪ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﻘﻴﺎﺱ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻟـ‪ :‬ﺯﻳﻨﺐ ﺷﻘﻴﺮ‪ .‬ﻧﻼﺣﻆ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻧﻬﺎ ﺗﺘﻨﺎﻭﻝ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ‬
‫ﺷﺮﺍﺋﺢ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﳌﺠﺘﻤﻊ ﺇﻻ ﺃﻧﻬﺎ ﻟﻢ ﺗﺪﺭﺱ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﺜﺎﻧﻮﻱ ﺭﻏﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻳﺤﺔ ﻋﻠﻰ ﺩﺭﺟﺔ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻷﻫﻤﻴﺔ‪ .‬ﻛﻤﺎ ﻧﻼﺣﻆ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺃﻧﻬﺎ ﺗﺨﺘﻠﻒ ﻓﻲ ﺃﻫﺪﺍﻓﻬﺎ ﻓﻜﻞ ﺩﺭﺍﺳﺔ ﻫﺪﻑ ﻣﻌﲔ ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﻓﻬﺪﻓﻬﺎ ﻣﻌﺮﻓﺔ‬

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 ‫ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﺨﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﳉﻨﺲ ﻭﺍﻟﺘﺨﺼﺺ ﻭﺍﳋﺒﺮﺓ‪.‬‬
‫ﻣﺸﻜﻠﺔ اﻟﺪراﺳﺔ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﻣﺘﻐﻴﺮﺍﹱ ﻣﻬﻤﺎﹱ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ‪ ,‬ﺑﻞ ﻭﻳﻌﺘﺒﺮ ﻣﻦ ﺃﻛﺜﺮ ﺍﶈﺪﺩﺍﺕ ﺃﻫﻤﻴﺔ ﻓﻲ ﺧﺒﺮﺍﺕ‬
‫ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﻔﺮﺩ‪ ,‬ﻭﻳﺘﻔﻖ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺃﻥ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻔﺮﺩ ﻟﻠﻤﻬﺎﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﳝﻀﻲ ﻗﺪﻣﺎ ﻓﻲ ﺗﻼﺯﻡ ﻣﻊ ﻣﻔﻬﻮﻡ ﺇﻳﺠﺎﺑﻲ ﻟﺬﺍﺗﻪ‪ ,‬ﻭﻛﻞ ﻣﻨﻬﺎ ﻳﻌﺪ ﺷﺮﻃﺎ ﺃﺳﺎﺳﻴﺎ ﻟﻠﻨﺠﺎﺡ ﻓﻲ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻛﻤﺎ ﻭﺃﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺜﺎﺑﺘﺔ ﻓﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻮﺛﻴﻘﺔ ﺑﲔ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻔﺮﺩ ﻟﺬﺍﺗﻪ ﻭﺗﻘﺒﻠﻪ ﻟﻬﺎ ﻭﺗﻮﺍﻓﻘﻪ ﻣﻊ ﻧﻔﺴﻪ ﻭﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺘﻲ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﻭﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ‪.‬‬
‫أﺳﺌﻠﺔ اﻟﺪراﺳﺔ‬
‫ﺟﺎﺀﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﺣﻮﻝ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﻋﻴﻨﺔ ﻣﻦ‬
‫ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺑﺎﳉﺰﺍﺋﺮ‪ ,‬ﻭﺫﻟﻚ ﻟﻺﺟﺎﺑﺔ ﻋﻦ ﺍﳌﻄﻠﺐ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻟﺘﺎﻟﻲ‪:‬‬

‫ﻫﻞ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ?‪.‬‬

‫ﻳﺠﺰﺃ ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻖ ﺇﻟﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ .1‬ﻫﻞ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﳉﻨﺲ‬
‫ﻭﺍﻟﺘﺨﺼﺺ ﻭﺍﳋﺒﺮﺓ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ ?‬
‫‪ .2‬ﻫﻞ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﻣﺘﻐﻴﺮ‬
‫ﺍﳉﻨﺲ ﻭﺍﻟﺘﺨﺼﺺ ﻭﺍﳋﺒﺮﺓ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ ?‬
‫أﻫﻤﻴﺔ اﻟﺪراﺳﺔ‬
‫ﺗﺒﺮﺯ ﺃﻫﻤﻴﺔ ﺍﻟﺒﺤﺚ ﺑﺪﺭﺍﺳﺔ ﻣﺘﻐﻴﺮ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻋﻠﻰ‬
‫ﻃﺒﻴﻌﺔ ﺍﻷﺩﺍﺀ ﻭﺍﻟﺘﻜﻴﻒ ﻭﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﻣﻨﺴﺠﻤﺎ ﻣﻊ ﻭﺍﻗﻊ ﺍﳌﺠﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﻭﻛﺬﻟﻚ‬
‫ﺃﻫﻤﻴﺔ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺮﺩ ﻟﻨﻔﺴﻪ ﺃﻱ ﺫﺍﺗﻪ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻗﺪﺭﺍﺗﻪ ﻭﺇﻣﻜﺎﻧﻴﺎﺗﻪ ﻭﺍﻧﺴﺠﺎﻣﻬﺎ ﻣﻊ‬
‫ﺳﻠﻮﻛﻪ ﻭﻧﺸﺎﻃﻪ ﻭﻣﺴﺘﻮﻯ ﺃﺩﺍﺋﻪ‪.‬‬
‫ﻛﻤﺎ ﻳﺴﺘﻤﺪ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻫﻤﻴﺘﻪ ﻓﻲ ﻛﻮﻧﻪ ﻳﺮﻛﺰ ﻋﻠﻰ ﻣﺘﻐﻴﺮﻳﻦ ﺃﺳﺎﺳﻴﲔ ﻓﻲ ﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺔ‬
‫ﺍﻟﻔﺮﺩ ﻣﻦ ﺟﻬﺔ ﻭﻣﻦ ﺃﻫﻢ ﻣﺤﺎﻭﺭ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ,‬ﻓﻀﻼ ﻋﻦ ﺃﻫﻤﻴﺘﻬﺎ ﻓﻲ‬
‫ﲢﻘﻴﻖ ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺘﻘﺪﻡ ﻷﻱ ﻣﺠﺘﻤﻊ‪.‬‬
‫ﻓﺘﺢ ﺍﳌﺠﺎﻝ ﻟﺪﺭﺍﺳﺎﺕ ﺃﺧﺮﻯ ﻟﻔﻬﻢ ﺃﻋﻤﻖ ﻟﻠﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺎﺳﺘﻌﻤﺎﻝ ﻣﺨﺘﻠﻒ ﺍﳌﻘﺎﻳﻴﺲ ﻭﻣﺎ ﻳﺘﺤﻘﻖ ﺟﺮﺍﺀ ﺫﻟﻚ ﻣﻦ ﻓﺎﺋﺪﺓ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ ﺍﻟﻨﻈﺮﻱ‬
‫ﻭﺍﻟﺘﻄﺒﻴﻘﻲ‪.‬‬

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 ‫اﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻤﺼﻄﻠﺤﺎت‬
‫ﻳﻌﺮﻑ ﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﺣﺴﺐ ﻛﻮﺩ )‪ (1973‬ﺑﺄﻧﻪ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺮﺩ ﻟﻨﻔﺴﻪ ﻛﺸﺨﺺ ﻣﺴﺘﻘﻞ‪ ,‬ﻟﻪ ﻛﻴﺎﻥ‬
‫ﻣﻨﻔﺼﻞ ﻋﻦ ﻏﻴﺮﻩ‪ ,‬ﻳﺘﻤﺘﻊ ﺑﻘﺪﺭﺍﺕ ﺇﻧﺴﺎﻧﻴﺔ ﻣﺤﺪﺩﺓ ﻭﻣﻮﺍﺻﻔﺎﺕ ﺟﺴﻤﻴﺔ ﺧﺎﺻﺔ‪ ,‬ﻭﻣﺴﺘﻮﻯ ﻣﺤﺪﺩ‬
‫ﻣﻦ ﺍﻷﺩﺍﺀ ﻭﻳﻘﻮﻡ ﺑﺪﻭﺭ ﻣﻌﲔ ﻓﻲ ﺍﳊﻴﺎﺓ‪ ,‬ﻭﻫﻮ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﺄﻣﻠﻴﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺪﻝ ﻋﻠﻴﻬﺎ‬
‫ﺑﻮﺍﺳﻄﺔ ﺳﻠﻮﻙ ﻣﻠﺤﻮﻅ ﺃﻭ ﻇﺎﻫﺮ‪.‬‬
‫ﺍﻣﺎ ﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﻋﻨﺪ ﺇﻳﺒﺴﺘﺎﻳﻦ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﻛﻮﻧﻪ ﺍﻟﻔﺮﺩ ﻋﻦ ﻧﻔﺴﻪ ﻭﻳﺴﺘﺨﺪﻣﻪ ﻓﻲ ﻣﻮﺍﺟﻬﺔ‬
‫ﺍﳌﺸﻜﻼﺕ ﺍﻟﺘﻲ ﺗﻌﺘﺮﺿﻪ‪) .‬ﺩﻋﻪ ﺍﻟﺸﻴﺦ‪(2006 ,‬‬
‫ﻳﻌﺘﺒﺮ ﺭﻭﺯﳕﺒﺮﻍ ﻣﻔﻬﻮﻡ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺑﺎﻧﻪ ﻣﺎ ﻳﻌﻜﺲ ﺍﲡﺎﻩ ﺍﻟﻔﺮﺩ ﻧﺤﻮﻛﻞ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺘﻲ ﻳﺘﻌﺎﻣﻞ‬
‫ﻣﻌﻬﺎ ﻭﺍﻟﺬﺍﺕ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺇﻻ ﺃﻥ ﺍﻻﲡﺎﻩ ﻧﺤﻮﻫﺎ ﻳﺨﺘﻠﻒ ﻋﻦ ﺟﻤﻴﻊ ﺍﳌﻮﺿﻮﻋﺎﺕ‬
‫ﺍﻷﺧﺮﻯ‪ ,‬ﻭﻳﺮﻯ ﺃﻥ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺍﻟﻌﺎﻟﻲ ﻟﺪﻯ ﺍﻟﻔﺮﺩ ﻳﻌﻨﻲ ﺷﻌﻮﺭﻩ ﺑﺄﻫﻤﻴﺔ ﻧﻔﺴﻪ ﻭﺍﺣﺘﺮﺍﻣﻪ ﻟﺬﺍﺗﻪ‬
‫ﻓﻲ ﺻﻮﺭﺗﻬﺎ ﺍﻟﺘﻲ ﻫﻲ ﻋﻠﻴﻬﺎ‪) .‬ﺻﻼﺡ ﻣﺤﻤﺪ‪ (2007 ,‬ﻧﻌﺘﺒﺮ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺇﺟﺮﺍﺋﻴﺎ ﺑﺘﻠﻚ ﺍﻟﺪﺭﺟﺔ‬
‫ﺍﻟﺘﻲ ﻳﺘﺤﺼﻞ ﻋﻠﻴﻬﺎ ﺍﳌﻔﺤﻮﺹ ﻓﻲ ﺍﳌﻘﻴﺎﺱ ﺍﳌﻌﺪ ﻟﻬﺬﺍ ﺍﻟﻐﺮﺽ‪.‬‬
‫ﺍﻟﺘﻮﺍﻓﻖ‪ :‬ﻫﻮﺣﺎﻟﺔ ﻣﻦ ﺍﻟﺘﻮﺍﺅﻡ ﻭﺍﻻﻧﺴﺠﺎﻡ ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺇﺭﺿﺎﺀ ﺃﻏﻠﺐ ﺣﺎﺟﺎﺗﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ‬
‫ﻣﺮﺿﻴﺎ ﻣﻄﺎﻟﺐ ﺍﻟﺒﻴﺌﺔ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪) .‬ﺍﻟﺪﻳﺐ‪(1988 ,‬‬
‫ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ‪ :‬ﻫﻮ ﺣﺎﻟﺔ ﻣﻦ ﺍﻻﺗﺰﺍﻥ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻠﻔﺮﺩ ﺑﺤﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺩ ﺭﺍﺿﻴﺎ ﻋﻦ ﻧﻔﺴﻪ ﻣﺘﻘﺒﻼ‬
‫ﻟﻬﺎ‪ ,‬ﻣﻊ ﺍﻟﺘﺤﺮﺭ ﺍﻟﻨﺴﺒﻲ ﻣﻦ ﺍﻟﺘﻮﺗﺮﺍﺕ ﻭﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺘﻲ ﺗﺮﺗﺒﻂ ﻤﺑﺸﺎﻋﺮ ﺳﻠﺒﻴﺔ ﻋﻦ ﺍﻟﺬﺍﺕ ﻭﺣﺎﻟﺔ‬
‫ﺍﻻﺗﺰﺍﻥ ﺍﻟﺪﺍﺧﻠﻲ ﳝﻜﻦ ﺃﻥ ﻳﺼﺎﺣﺒﻬﺎ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻻﻳﺠﺎﺑﻲ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﺒﻴﺌﺔ‪.‬‬
‫ﺍﻟﺘﻮﺍﻓﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﻫﻮ ﺗﻠﻚ ﺍﻟﺘﻐﻴﺮﺍﺕ ﺍﻟﺘﻲ ﲢﺪﺙ ﻓﻲ ﺳﻠﻮﻙ ﺍﻟﻔﺮﺩ ﺃﻭﻓﻲ ﺍﲡﺎﻫﺎﺗﻪ ﻭﻋﺎﺩﺍﺗﻪ‬
‫ﺑﻬﺪﻑ ﻣﻮﺍﺀﻣﺔ ﺍﻟﺒﻴﺌﺔ ﻭﺇﻗﺎﻣﺔ ﻋﻼﻗﺎﺕ ﻣﻨﺴﺠﻤﺔ ﻣﻌﻬﺎ ﺍﺷﺒﺎﻋﺎ ﳊﺎﺟﺎﺕ ﺍﻟﻔﺮﺩ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﺒﻴﺌﺔ‪.‬‬
‫)ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪(1975 ,‬‬
‫ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﻫﻮﺣﺎﻟﺔ ﻣﻦ ﺍﻟﺘﻮﺍﺅﻡ ﻭﺍﻻﻧﺴﺠﺎﻡ )ﻋﻼﻗﺔ ﻣﺘﻨﺎﻏﻤﺔ( ﻣﻊ ﺍﻟﺒﻴﺌﺔ ﺗﻨﻄﻮﻱ‬
‫ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺍﺷﺒﺎﻉ ﻣﻌﻈﻢ ﺣﺎﺟﺎﺗﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ ﺑﺸﻜﻞ ﻣﺮﺿﻲ ﺇﺯﺍﺀ ﻣﻄﺎﻟﺐ ﺍﻟﺒﻴﺌﺔ ﺍﳌﺎﺩﻳﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﻳﺠﻴﺐ ﻋﻦ ﻣﻌﻈﻢ ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻳﻌﺎﻧﻴﻬﺎ ﺍﻟﻔﺮﺩ‪) .‬ﺍﻟﺪﻳﺐ‪,‬‬
‫‪.(1988‬‬
‫ﻳﻘﺼﺪ ﺑﺎﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﺟﺮﺍﺋﻴﺎ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻟﺘﻲ ﻳﺘﺤﺼﻞ ﻋﻠﻴﻬﺎ ﺍﳌﻔﺤﻮﺻﻮﻥ )ﺍﻷﺳﺎﺗﺬﺓ(‬
‫ﻓﻲ ﺍﳌﻘﻴﺎﺱ ﺍﻟﺬﻱ ﺃﻋﺪ ﻟﻬﺬﺍ ﺍﻟﻐﺮﺽ ‪.‬‬
‫ﻣﻨﻬﺠﻴﺔ اﻟﺪراﺳﺔ وإﺟﺮاءاﺗﻬﺎ‪:‬‬
‫ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﻛﻲ ﲢﻘﻖ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻫﺪﺍﻓﻬﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﳌﺴﺤﻲ ﺍﻟﺬﻱ ﻳﺪﺭﺱ ﻭﺍﻗﻊ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﻭﻳﺼﻒ ﺧﺼﺎﺋﺼﻬﺎ ﺑﺪﻗﺔ‪ ,‬ﻭﻳﻌﺒﺮ ﻋﻨﻬﺎ ﻛﻤﻴﺎ ﻭﻛﻴﻔﻴﺎ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺩﺭﺟﺔ‬

‫‪١٦٥‬‬
‫ﺍﺭﺗﺒﺎﻃﻬﺎ ﻣﻊ ﻣﺘﻐﻴﺮﺍﺕ ﺍﻟﺪﺭﺍﺳﺔ ﻭﻣﻦ ﺛﻢ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﺳﺘﻨﺘﺎﺟﺎﺕ ﺗﺴﺎﻋﺪ ﻓﻲ ﻓﻬﻢ ﺍﻟﻮﺍﻗﻊ ﻭﺗﻄﻮﻳﺮﻩ‪.‬‬
‫)ﻋﺒﻴﺪﺍﺕ ﻭﺁﺧﺮﻭﻥ‪(2003 :‬‬
‫ﻣﺠﺘﻤﻊ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺗﻜﻮﻥ ﻣﺠﺘﻤﻊ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺑﻮﻻﻳﺘﻲ ﺍﳉﺰﺍﺋﺮ ﻭﺍﻟﺸﻠﻒ ﻭﺑﻠﻎ‬
‫ﻋﺪﺩﻫﻢ )‪ (150‬ﺃﺳﺘﺎﺫ ﻭﺃﺳﺘﺎﺫﺓ‪ ,‬ﻣﻨﻬﻢ ‪ 74‬ﺃﺳﺘﺎﺫﺓ ﻭ ‪ 76‬ﺃﺳﺘﺎﺫﺍﹱ‪.‬‬
‫ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺳﺤﺒﺖ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﺑﻄﺮﻳﻘﺔ ﻗﺼﺪﻳﺔ ﻭﰎ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺳﺎﺗﺬﺓ ﺑﻄﺮﻳﻘﺔ ﻋﺸﻮﺍﺋﻴﺔ‬
‫ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﺘﺨﺼﺼﺎﺕ ﻭﻛﺎﻥ ﺫﻟﻚ ﻭﻓﻖ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ‪ .‬ﺍﳌﺠﺎﻝ ﺍﳌﻜﺎﻧﻲ‪ :‬ﺛﺎﻧﻮﻳﺔ »ﻣﻮﺯﺍﻳﲔ ﺍﻟﺴﻌﻴﺪ »ﻭﻻﻳﺔ ﺍﳉﺰﺍﺋﺮ ﻤﺑﻘﺎﻃﻌﺔ ﺩﺍﻟﻲ ﺇﺑﺮﺍﻫﻴﻢ‪ ,‬ﻭﺛﺎﻧﻮﻳﺔ »ﺍﳊﺎﺝ ﻋﺒﺪ‬
‫ﺍﻪﻠﻟ ﺑﻠﺤﺎﺭﺵ »ﺑﻠﺪﻳﺔ ﺑﻨﻲ ﺭﺍﺷﺪ‪ ,‬ﻭﺛﺎﻧﻮﻳﺔ »ﺑﻮﺯﺍﺭ ﺳﻌﻴﺪﻱ » ﺑﺪﺍﺋﺮﺓ ﻭﺍﺩﻱ ﺍﻟﻔﻀﺔ‪ ,‬ﻭﺛﺎﻧﻮﻳﺔ »ﻣﺤﻤﺪ ﺑﻮﺩﻳﺲ«‬
‫ﻤﺑﻘﺎﻃﻌﺔ ﺍﻟﺰﺑﺎﺑﺠﺔ ﻭﻻﻳﺔ ﺍﻟﺸﻠﻒ‪.‬‬
‫ﺏ‪ .‬ﺍﳌﺠﺎﻝ ﺍﻟﺒﺸﺮﻱ‪ :‬ﲤﺜﻞ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﻣﻦ ﺃﺭﺑﻊ ﺛﺎﻧﻮﻳﺎﺕ ﺑﻮﻻﻳﺘﻲ ﺍﻟﺸﻠﻒ ﻭﺍﳉﺰﺍﺋﺮ‪.‬‬
‫ﺝ‪ .‬ﺍﳌﺠﺎﻟﻲ ﺍﻟﺰﻣﺎﻧﻲ‪ :‬ﰎ ﺗﻮﺯﻳﻊ ﻣﻘﻴﺎﺳﻲ »ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ » ﻭ« ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ« ﻋﻠﻰ ﺃﺳﺎﺗﺬﺓ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﻓﻲ ﻭﻻﻳﺔ ﺍﳉﺰﺍﺋﺮ ﻭﻭﻻﻳﺔ ﺍﻟﺸﻠﻒ‪ ,‬ﺧﻼﻝ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻭﺫﻟﻚ ﻓﻲ ﺷﻬﺮ ﺃﻓﺮﻳﻞ ‪.2013‬‬
‫ﺩ‪ .‬ﺣﺠﻢ ﺍﻟﻌﻴﻨﺔ‪ :‬ﻭﺯﻋﺖ ﺍﻟﺒﺎﺣﺜﺔ )‪ (200‬ﻧﺴﺨﺔ ﻣﻦ ﻣﻘﻴﺎﺱ »ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ« ﻭﻣﻘﻴﺎﺱ »ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ«‪ .‬ﻣﻮﺯﻋﲔ ﻋﻠﻰ ﺃﺭﺑﻊ ﺛﺎﻧﻮﻳﺎﺕ ﻣﻦ ﻣﻘﺎﻃﻌﺎﺕ ﻓﻲ ﻭﻻﻳﺔ ﺍﳉﺰﺍﺋﺮ ﻭﻭﻻﻳﺔ ﺍﻟﺸﻠﻒ‪ ,‬ﻭﰎ ﺍﺳﺘﺮﺟﺎﻉ‬
‫)‪ .(150‬ﻭﺍﳉﺪﻭﻝ )‪ (1‬ﻳﺒﲔ ﺃﻓﺮﺍﺩ ﻋﻴﻨﺔ ﺍﻟﺪﺭﺍﺳﺔ ﺑﺤﺴﺐ ﻣﺘﻐﻴﺮﺍﺕ ﺍﳉﻨﺲ‪ ,‬ﺍﻟﺘﺨﺼﺺ‪ ,‬ﺍﻷﻗﺪﻣﻴﺔ‪.‬‬
‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪ :(1‬ﺍﻟﺘﻜﺮﺍﺭﺍﺕ ﻭﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﺣﺴﺐ ﻣﺘﻐﻴﺮﺍﺕ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫‪(%) ájƒÄŸG Ö°ùædG‬‬ ‫‪QGôµàdG‬‬ ‫‪äÉÄØdG‬‬ ‫‪á°SGQódG äGÒ¨àe‬‬
‫‪50.66‬‬ ‫‪76‬‬ ‫‪QƒcP‬‬ ‫‪¢ùæ÷G‬‬
‫‪49.33‬‬ ‫‪74‬‬ ‫‪çÉfEG‬‬
‫‪47.33‬‬ ‫‪71‬‬ ‫‪»ª∏Y‬‬ ‫‪¢ü°üîàdG‬‬
‫‪52.66‬‬ ‫‪79‬‬ ‫‪»HOCG‬‬
‫‪40.66‬‬ ‫‪61‬‬ ‫‪äGƒæ°S (05-01) øe‬‬ ‫‪(á«eób’G) IÈÿG‬‬
‫‪22.66‬‬ ‫‪34‬‬ ‫‪äGƒæ°S (10-06) øe‬‬
‫‪16‬‬ ‫‪24‬‬ ‫‪äGƒæ°S (15-11) øe‬‬
‫‪7.33‬‬ ‫‪11‬‬ ‫‪äGƒæ°S (20 - 16) øe‬‬
‫‪7.33‬‬ ‫‪11‬‬ ‫‪äGƒæ°S (25 - 21) øe‬‬
‫‪6‬‬ ‫‪09‬‬ ‫‪25 øe ÌcCG‬‬
‫‪100‬‬ ‫‪150‬‬ ‫‪»∏µdG ´ƒªéŸG‬‬

‫أداة اﻟﺪراﺳﺔ‬
‫‪ .1‬ﻣﻘﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ‪ :‬ﻫﻮﺃﺩﺍﺓ ﻭﺍﺳﻌﺔ ﺍﻻﺳﺘﺨﺪﺍﻡ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻭ ﻓﻲ ﻣﺠﺎﻝ‬
‫ﺍﳌﻤﺎﺭﺳﺔ ﺇﺫ ﺃﻧﻪ ﻳﺘﺼﻒ ﺑﺎﳋﺼﺎﺋﺺ ﺍﻟﺴﻴﻜﻮﻣﺘﺮﻳﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﻘﻴﺎﺱ ﺍﳉﻴﺪ ﻛﺎﻟﺼﺪﻕ‪ ,‬ﺍﻟﺜﺒﺎﺕ‬

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 ‫ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻭﻗﺪ ﲤﺜﻞ ﺍﻟﻬﺪﻑ ﺍﻷﺳﺎﺳﻲ ﻟﺒﻨﺎﺀ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﻓﻲ ﻗﻴﺎﺱ ﺍﻻﲡﺎﻩ ﺍﻟﺘﻘﻴﻴﻤﻲ‬
‫ﻟﻠﺬﺍﺕ ﻭﺃﺛﺒﺘﺖ ﺫﻟﻚ ﺩﺭﺍﺳﺔ ﻛﻮﺑﺮ ﺳﻤﻴﺚ )‪ (Cooper Smith‬ﻋﺎﻡ ‪ 1967‬ﻟﻘﻴﺎﺱ ﺍﻻﲡﺎﻩ ﻧﺤﻮ ﺍﻟﺬﺍﺕ‬
‫ﻓﻲ ﺍﳌﺠﺎﻻﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﻛﺎﺩﳝﻴﺔ ﻭﺍﻟﻌﺎﺋﻠﻴﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ‪) .‬ﺟﻮﻳﺪﺓ ﺃﻭﻟﺒﺴﻴﺮ‪ ,1995 ,‬ﺹ ‪(132‬‬
‫ﻓﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻫﻮﺍﻟﺘﻘﻴﻴﻢ ﺍﻟﺬﻱ ﻳﺼﺪﺭﻩ ﺍﻟﻔﺮﺩ ﻋﻦ ﺫﺍﺗﻪ ﻭﻳﻜﻮﻥ ﺑﺎﺳﺘﺠﺎﺑﺎﺕ ﺍﻟﻘﺒﻮﻝ ﺃﻭ ﺍﻟﺮﻓﺾ‬
‫ﻭﳝﺜﻞ ﻣﺪﻯ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻔﺮﺩ ﺣﻮﻝ ﺻﻼﺣﻴﺔ ﺫﺍﺗﻪ ﻓﻬﻮ ﺣﻜﻢ ﺷﺨﺼﻲ ﻣﻌﺒﺮ ﻋﻨﻪ ﺑﺎﲡﺎﻩ ﻧﺤﻮﺍﻟﺬﺍﺕ‬
‫)ﻧﺎﺟﺢ‪ ,‬ﻓﺎﺷﻞ‪ ,‬ﻣﻬﻢ‪ ,‬ﻣﻔﻴﺪ‪ ( ....‬ﻭﻳﺘﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﻣﻦ ﺻﻮﺭﺗﲔ )ﺃ( ﻭ)ﺏ(‪ ,‬ﺍﻟﺼﻮﺭﺓ )ﺃ( ﻃﻮﻳﻠﺔ‬
‫ﻭﺍﻟﺼﻮﺭﺓ )ﺏ( ﻗﺼﻴﺮﺓ‪ ,‬ﻭﻗﺪ ﺫﻛﺮ ﻛﻮﺑﺮ ﺳﻤﻴﺚ )‪ (Cooper Smith‬ﺃﻧﻪ ﳝﻜﻦ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺼﻴﺮﺓ ﻓﻲ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﻲ ﲡﺮﻯ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺘﻮﻓﻴﺮ ﺍﳉﻬﺪ ﻭﺍﻟﻮﻗﺖ‬
‫ﻭﺍﳌﻘﻴﺎﺱ ﺍﳊﺎﻟﻲ ﻣﺆﺳﺲ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺼﻴﺮﺓ ﻓﻘﺪ ﻗﺎﻡ ﺑﺎﻗﺘﻨﺎﺋﻪ ﻭﺇﻋﺪﺍﺩﻩ ﺍﻟﺪﻛﺘﻮﺭ »ﻓﺎﺭﻭﻕ ﻋﺒﺪ‬
‫ﺍﻟﻔﺘﺎﺡ ﻣﻮﺳﻰ«‪» ,‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﺪ ﺃﺣﻤﺪ ﺍﻟﺪﺳﻮﻗﻲ« )ﻛﻤﺎﻝ ﺍﻟﺪﺳﻮﻗﻲ‪(1979 ,‬‬
‫ﻭﻳﺴﺘﺨﺪﻡ ﻣﻊ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﺗﺒﻠﻎ ﺃﻋﻤﺎﺭﻫﻢ ﺳﺖ ﻋﺸﺮﺓ ﺳﻨﺔ )‪ 16‬ﺳﻨﺔ( ﻓﻤﺎ ﻓﻮﻕ ﻭﻳﺘﻜﻮﻥ ﻣﻦ‬
‫ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ )‪ (25‬ﻋﺒﺎﺭﺓ‪ ,‬ﻳﺤﺘﻮﻱ ﻋﻠﻰ ﻋﺒﺎﺭﺍﺕ ﺳﺎﻟﺒﺔ ﻭﺃﺧﺮﻯ ﻣﻮﺟﺒﺔ‪ ,‬ﻭﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺸﺨﺺ‬
‫ﺍﻟﺬﻱ ﻳﻄﺒﻖ ﻋﻠﻴﻪ ﺍﳌﻘﻴﺎﺱ ﺃﻥ ﻳﻀﻊ ﻋﻼﻣﺔ )×( ﺩﺍﺧﻞ ﺍﳌﺮﺑﻊ ﺍﳊﺎﻣﻞ ﻟﻠﻜﻠﻤﺔ )ﺗﻨﻄﺒﻖ( ﺃﻭ)ﻻ ﺗﻨﻄﺒﻖ(‬
‫ﻭﻻ ﺗﻮﺟﺪ ﺇﺟﺎﺑﺔ ﺻﺤﻴﺤﺔ ﻭﺃﺧﺮﻯ ﺧﺎﻃﺌﺔ ﻭﺇﳕﺎ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻫﻲ ﺍﻟﺘﻲ ﻳﻌﺒﺮ ﺑﻬﺎ ﺍﻟﺸﺨﺺ‬
‫ﻋﻦ ﺷﻌﻮﺭﻩ ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺴﺎﻟﺒﺔ‪ :‬ﲢﻤﻞ ﺍﻷﺭﻗﺎﻡ‪25,24,23,22,21,18,17,16,15,13,12,11,10,7,6,3,2 :‬‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﻮﺟﺒﺔ‪ :‬ﲢﻤﻞ ﺍﻷﺭﻗﺎﻡ‪20,19,14,9,8,5,4,1 :‬‬
‫ﳝﻜﻦ ﺗﻄﺒﻴﻖ ﺍﳌﻘﻴﺎﺱ ﻓﺮﺩﻳﺎ ﺃﻭﺟﻤﺎﻋﻴﺎ ﻭﻧﺎﺩﺭﺍ ﻣﺎ ﻳﺰﻳﺪ ﻭﻗﺖ ﺍﻟﺘﻄﺒﻴﻖ ﻋﻦ ‪ 10‬ﺩﻗﺎﺋﻖ ﻓﻲ ﺃﻱ ﺻﻮﺭﺓ‬
‫ﻣﻦ ﺻﻮﺭ ﺍﳌﻘﻴﺎﺱ ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻔﺎﺣﺺ ﺃﻥ ﻳﺘﻔﺎﺩﻯ ﺍﻟﻐﻤﻮﺽ ﻭﺗﻮﺿﻴﺢ ﻣﻌﺎﻧﻲ ﺍﻟﻜﻠﻤﺎﺕ ﺣﺘﻰ ﻻ‬
‫ﺗﺆﺛﺮ ﻋﻠﻰ ﺍﺳﺘﺠﺎﺑﺔ ﺍﳌﻔﺤﻮﺻﲔ ﻭﺗﻜﻮﻥ ﺗﻌﻠﻴﻤﺔ ﺍﻟﻔﺎﺣﺺ ﻛﺎﻟﺘﺎﻟﻲ‪» :‬ﺳﺄﻗﺪﻡ ﻟﻚ ﻣﻘﻴﺎﺱ ﻛﻮﺑﺮ‬
‫ﺳﻤﻴﺚ )‪ (Cooper Smith‬ﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﻫﻮﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﲡﻴﺐ ﻋﻠﻴﻬﺎ ﺑـ‬
‫»ﺗﻨﻄﺒﻖ« ﺃﻭ»ﻻ ﺗﻨﻄﺒﻖ« ﻓﺈﺟﺎﺑﺘﻚ ﻋﻠﻰ ﺍﳌﻘﻴﺎﺱ ﺗﺴﺎﻋﺪﻙ ﻓﻲ ﻣﻌﺮﻓﺔ ﻣﺎ ﲢﺒﻪ ﻭﻣﺎ ﻻ ﲢﺒﻪ‪.‬‬

‫ﺩﺭﺟﺎﺕ ﺍﻷﺩﺍﺓ‪ :‬ﻳﺘﻢ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫‪ .1‬ﺩﺭﺟﺔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﺜﻼ ﻋﺒﺎﺭﺓ‪ » :‬ﺃﺳﺘﺴﻠﻢ ﺑﺴﻬﻮﻟﺔ » ﺇﺫﺍ ﺃﺟﺎﺏ ﻋﻠﻴﻬﺎ ﺑـ »ﻻ‬
‫ﺗﻨﻄﺒﻖ » ﺗﻌﻄﻰ ﻟﻪ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ )‪ (1‬ﻭﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺳﺎﻟﺒﺔ ﻭﻳﻮﺿﺢ ﺃﻧﻬﺎ ﻻ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ‬
‫ﻧﻌﻄﻲ ﻟﻪ ﺻﻔﺮﺍﹱ‪.‬‬
‫‪ .2‬ﺩﺭﺟﺔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﻮﺟﺒﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﺜﻼ ﻋﺒﺎﺭﺓ‪» :‬ﻳﺴﻌﺪ ﺍﻵﺧﺮﻭﻥ ﺑﻮﺟﻮﺩﻫﻢ ﻣﻌﻲ« ﺇﺫﺍ ﺃﺟﺎﺏ‬
‫ﻋﻠﻴﻬﺎ »ﺗﻨﻄﺒﻖ« ﲤﻨﺢ ﻟﻪ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ )‪ (1‬ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺎﺭﺓ ﺇﻳﺠﺎﺑﻴﺔ ﻭﻳﻮﺿﺢ ﺍﳌﻔﺤﻮﺹ ﺃﻧﻬﺎ‬
‫ﻻ ﺗﻨﻄﺒﻖ ﻧﻌﻄﻲ ﻟﻪ ﺻﻔﺮﺍﹱ‪.‬‬

‫‪١٦٧‬‬
‫ﻭﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻤﻘﻴﺎﺱ ﺍﺟﻤﻊ ﻋﺪﺩ ﻋﺒﺎﺭﺍﺕ ﺍﳌﻘﻴﺎﺱ ﺍﻟﺼﺤﻴﺤﺔ ﺍﶈﺼﻞ‬
‫ﻋﻠﻴﻬﺎ ﻭﺍﺿﺮﺏ ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ ﻟﻠﺪﺭﺟﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻜﻞ ﺣﺎﻟﺔ ﻓﻲ ﺍﻟﻌﺪﺩ )‪) .(4‬ﻟﻴﻠﻰ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪,‬‬
‫‪(1985‬‬
‫ﻭﺑﻌﺪﻫﺎ ﻳﺘﻢ ﲢﺪﻳﺪ ﺃﻭ ﺗﺼﻨﻴﻒ ﻣﺴﺘﻮﻯ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﳉﺪﻭﻝ ﺍﻟﺬﻱ ﻭﺿﻌﻪ‬
‫ﺍﻟﺒﺎﺣﺚ ﻛﻮﺑﺮ ﺳﻤﻴﺚ )‪ (Cooper Smith‬ﻟﺘﺤﺪﻳﺪ ﻣﺴﺘﻮﻳﺎﺕ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺗﻌﺘﺒﺮ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﳌﺮﺗﻔﻌﺔ ﻟﻠﻤﻘﻴﺎﺱ ﻣﺆﺷﺮﺍ ﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﻌﻜﺲ ﺻﺤﻴﺢ ﺃﻱ ﺃﻥ ﺍﻟﺪﺭﺟﺔ ﺍﳌﻨﺨﻔﻀﺔ ﺗﻌﺘﺒﺮ‬
‫ﻣﺆﺷﺮﺍ ﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺍﳌﻨﺨﻔﺾ ﻟﻠﺬﺍﺕ‪.‬‬
‫ﺛﺒﺎت أداة ﺗﻘﺪﻳﺮ اﻟﺬات‬
‫ﺑﻠﻎ ﻣﻌﺎﻣﻞ ﺍﻻﺭﺗﺒﺎﻁ ‪ 0,80‬ﺑﻄﺮﻳﻘﺔ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ‪ ,‬ﻓﻲ ﺣﲔ ﺑﻠﻎ ﻣﻌﺎﻣﻞ ﺍﻻﺭﺗﺒﺎﻁ ‪0,86‬‬
‫ﺑﻄﺮﻳﻘﺔ ﺇﻋﺎﺩﺓ ﺍﻻﺧﺘﺒﺎﺭ‪.‬‬

‫ﺻﺪق أداة ﺗﻘﺪﻳﺮ اﻟﺬات‬

‫ﺻﺪﻕ ﺍﳌﻀﻤﻮﻥ‪ :‬ﺗﺮﺍﻭﺣﺖ ﻧﺴﺒﺔ ﺍﺗﻔﺎﻕ ﺍﶈﻜﻤﲔ ﻋﻠﻰ ﻣﺪﻯ ﻣﻼﺀﻣﺔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻟﻸﺑﻌﺎﺩ ﺍﻟﺘﻲ ﺗﻘﻴﺴﻬﺎ‬
‫ﻣﻦ ‪ % 80‬ﺇﻟﻰ ‪ % 100‬ﻓﻲ ﺍﻷﺑﻌﺎﺩ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﺍﻟﺼﺪﻕ ﺍﻟﺘﻼﺯﻣﻲ‪ :‬ﻭﻫﺬﺍ ﺑﺤﺴﺎﺏ ﻣﻌﺎﻣﻼﺕ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﳌﻘﺎﻳﻴﺲ ﺍﳋﺎﺭﺟﻴﺔ ﻟﻠﻤﺤﻚ ﺣﻴﺚ ﻗﺪﺭ‬
‫ﻣﻌﺎﻣﻞ ﺍﺭﺗﺒﺎﻃﻪ ﻋﻨﺪ ﺍﻟﺬﻛﻮﺭ ﺏ ‪ 0٫65‬ﻭ‪ 0٫69‬ﻋﻨﺪ ﺍﻹﻧﺎﺙ ﻭﻫﻲ ﻣﻌﺎﻣﻼﺕ ﺩﺍﻟﺔ ﻋﻨﺪ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﺪﻻﻟﺔ ‪) 0٫01‬ﺟﻮﻳﺪﺓ‪(1995 ,‬‬
‫‪ .II‬ﻣﻘﻴﺎﺱ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﻳﻘﻴﺲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺍﻟﻔﺮﺩ ﻭﻳﻔﻴﺪ‬
‫ﺟﻤﻴﻊ ﺍﻷﻋﻤﺎﺭ ﺍﻟﺰﻣﻨﻴﺔ‬
‫ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﲔ ﻓﻘﺮﺓ ﻳﺒﺮﺯ ﻣﻦ ﺧﻼﻟﻬﺎ ﺍﻟﺘﻮﺍﻓﻖ ﻟﺪﻯ ﺍﻟﻔﺮﺩ ﻭﺍﻟﺘﻲ ﺍﻧﺘﻬﺖ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﻓﻘﺮﺓ ﻟﻜﻞ‬
‫ﺑﻌﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﻔﺮﻋﻴﺔ ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﺘﻘﻨﲔ ﺍﳋﺎﺹ ﺑﺎﳌﻘﻴﺎﺱ ﻭﺑﺬﻟﻚ ﺃﺻﺒﺢ‬
‫ﻋﺪﺩ ﻓﻘﺮﺍﺕ ﺍﳌﻘﻴﺎﺱ ﺍﻟﻜﻠﻲ ﺛﻤﺎﻧﲔ ﻓﻘﺮﺓ ﻣﻘﺴﻤﺔ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﻓﻘﺮﺓ ﻟﻜﻞ ﺑﻌﺪ ﻓﺮﻋﻲ ﻋﻠﻰ ﺣﺪﺓ‪.‬‬
‫ﻳﻄﻠﺐ ﻣﻦ ﺍﳌﻔﺤﻮﺹ ﺃﻥ ﻳﺠﻴﺐ ﻋﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺑﺈﻋﻄﺎﺀ ﺗﻘﺪﻳﺮ ﺩﻗﻴﻖ ﻭﺻﺮﻳﺢ ﻳﺘﺪﺭﺝ ﻣﻦ »ﻣﻮﺍﻓﻖ ‪-‬‬
‫ﻧﻌﻢ«‪» ,‬ﻣﺤﺎﻳﺪ ‪ -‬ﺃﺣﻴﺎﻧﺎ«‪» ,‬ﻣﻌﺎﺭﺽ ‪ -‬ﻻ«‪.‬‬

‫ﺻﺪق أداة اﻟﺘﻮاﻓﻖ اﻟﻨﻔﺴﻲ اﻻﺟﺘﻤﺎﻋﻲ‬

‫ﺻﺪﻕ ﺍﶈﻜﻤﲔ‪ :‬ﻋﺮﺽ ﻣﻘﻴﺎﺱ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺰﻳﻨﺐ ﺷﻘﻴﺮ ﻋﻠﻰ ﺛﻤﺎﻧﻴﺔ ﻣﻦ‬
‫ﺃﺳﺎﺗﺬﺓ ﺍﳉﺎﻣﻌﺔ ﻣﺘﺨﺼﺼﲔ ﻓﻲ ﺍﳌﺠﺎﻝ‪ ,‬ﺣﻴﺚ ﻗﺎﻣﻮﺍ ﺑﺈﺑﺪﺍﺀ ﺁﺭﺍﺋﻬﻢ ﻭﻣﻼﺣﻈﺎﺗﻬﻢ ﺣﻮﻝ ﻣﻼﺀﻣﺔ‬
‫ﻓﻘﺮﺍﺕ ﺍﳌﻘﻴﺎﺱ‪ ,‬ﻭﻛﺬﻟﻚ ﻭﺿﻮﺡ ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻓﻲ ﺿﻮﺀ ﺗﻠﻚ ﺍﻵﺭﺍﺀ ﰎ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻪ ﻛﻤﺎ ﻫﻮ‪.‬‬
‫‪١٦٨‬‬
 ‫ﺍﻟﺼﺪﻕ ﺍﻟﺘﻤﻴﺰﻱ‪ :‬ﻳﻜﻮﻥ ﺻﺎﺩﻗﺎ ﻭﲤﻴﻴﺰﻳﺎ ﻋﻨﺪﻣﺎ ﳝﻴﺰ ﺑﲔ ﻣﺠﻤﻮﻋﺘﲔ ﻣﺘﻄﺮﻓﺘﲔ ﻭﻳﻘﺼﺪ ﺑﺎﻟﺘﻤﻴﻴﺰ‬
‫)ﺍﻟﺘﺤﻠﻴﻞ( ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻔﻘﺮﺓ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻓﻲ ﺍﳋﺎﺻﻴﺔ ﺍﻟﺘﻲ ﻳﻘﻴﺴﻬﺎ ﺍﳌﻘﻴﺎﺱ‪,‬‬
‫ﻭﺗﺘﻀﻤﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻜﺸﻒ ﻋﻦ ﻗﻮﺓ ﲤﻴﻴﺰ ﺍﻟﻔﻘﺮﺓ ﻭﻓﻌﺎﻟﻴﺔ ﺍﻟﺒﺪﺍﺋﻞ ﻓﻲ ﻓﻘﺮﺍﺕ ﺍﳌﻘﻴﺎﺱ‪,‬‬
‫ﻭﻳﺘﻢ ﺣﺴﺎﺏ ﺑﻄﺮﻳﻘﺔ ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﻄﺮﻓﻴﺔ ﻭﺫﻟﻚ ﺑﺎﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻣﺘﻮﺳﻄﺎﺕ ﺩﺭﺟﺎﺕ ﺍﻟﻄﺮﻑ ﺍﻷﻋﻠﻰ‬
‫ﻤﺑﺘﻮﺳﻄﺎﺕ ﺍﻟﻄﺮﻑ ﺍﻷﺩﻧﻰ ﺛﻢ ﺣﺴﺎﺏ ﺩﻻﻟﺔ ﺍﻟﻔﺮﻭﻕ‪) .‬ﺍﻟﺒﻬﻲ ﺍﻟﺴﻴﺪ‪ .(1978 :‬ﻭﻷﺟﻞ ﺍﺳﺘﺨﺮﺍﺝ‬
‫ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺼﺪﻕ ﻗﺎﻡ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺑﺘﻮﺯﻳﻊ ﺍﳌﻘﻴﺎﺱ ﻋﻠﻰ ﻋﻴﻨﺔ ﺍﺳﺘﻄﻼﻋﻴﺔ ﻣﻦ ﺍﳌﺠﺘﻤﻊ ﺍﻷﺻﻠﻲ‬
‫ﻗﻮﺍﻣﻬﺎ )‪ (30‬ﺃﺳﺘﺎﺫﺍﹱ ﻭﺃﺳﺘﺎﺫﺓ ﺑﻄﺮﻳﻘﺔ ﻋﺸﻮﺍﺋﻴﺔ‪ ,‬ﻭﺗﺒﲔ ﺃﻥ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﻭﺍﺿﺤﺔ‪ ,‬ﺣﻴﺚ‬
‫ﻳﺘﻢ ﺗﺮﺗﻴﺐ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻤﻘﻴﺎﺱ ﺗﺮﺗﻴﺒﺎ ﺗﻨﺎﺯﻟﻴﺎ‪ ,‬ﺛﻢ ﺗﻘﺴﻴﻢ ﺍﻟﺪﺭﺟﺎﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞ ﺑﻨﺪ ﺇﻟﻰ‬
‫ﺟﺰﺋﲔ ﻋﻠﻮﻱ ﻭﺳﻔﻠﻲ‪.‬‬
‫ﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺞ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻹﺣﺼﺎﺋﻲ ﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻴﻨﺔ ﻭﺍﻟﺘﻲ ﺃﺟﺮﻳﺖ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﺒﺮﻧﺎﻣﺞ‬
‫ﺍﻹﺣﺼﺎﺋﻲ ) ‪ (spss‬ﻋﻦ ﺍﻵﺗﻲ‪:‬‬
‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪(2‬‬
‫ﻧﺘﺎﺋﺞ ﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ )ﺕ( ﻟﺪﺭﺍﺳﺔ ﺍﻟﺼﺪﻕ ﺍﻟﺘﻤﻴﺰﻱ ﻻﺧﺘﺒﺎﺭ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫‪ád’ódG‬‬ ‫{‪zä‬‬ ‫‪±Gôëf’G‬‬ ‫‪§°SƒàŸG‬‬ ‫‪ºéM‬‬
‫‪ájô◊G áLQO‬‬
‫‪á«FÉ°üM’G‬‬ ‫‪áHƒ°ùëŸG‬‬ ‫‪…QÉ«©ŸG‬‬ ‫‪»HÉ°ù◊G‬‬ ‫‪áæ«©dG‬‬
‫‪7.39‬‬ ‫‪91.52‬‬ ‫‪16‬‬ ‫‪≈fO’G ó◊G‬‬
‫‪0.01‬‬ ‫‪28‬‬ ‫‪- 8.21‬‬
‫‪7.99‬‬ ‫‪114.71‬‬ ‫‪14‬‬ ‫‪≈∏Y’G ó◊G‬‬

‫ﺗﺒﲔ ﻣﻦ ﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ )ﺕ( ﻟﺪﺭﺍﺳﺔ ﺩﻻﻟﺔ ﺍﻟﻔﺮﻭﻕ ﻓﻲ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺘﻌﻠﻢ ﺑﲔ ‪ %50‬ﺍﻷﺩﻧﻰ‬
‫ﻭ ‪ % 50‬ﺍﻷﻋﻠﻰ ﻓﻲ ﺍﻟﺼﺪﻕ ﺍﻟﺘﻤﻴﺰﻱ ﻻﺧﺘﺒﺎﺭ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺘﻌﻠﻢ ﺃﻥ ﺍﻟﻔﺮﻕ ﺩﺍﻝ ﻋﻨﺪ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﺪﻻﻟﺔ )‪ (0٫01‬ﺣﻴﺚ ﺇﻥ ﻗﻴﻤﺔ )ﺕ( ﺍﶈﺴﻮﺑﺔ ﻭﺍﳌﻘﺪﺭﺓ ﺑـ‪ (-8٫21) :‬ﺩﺍﻟﺔ‪ ,‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ‬
‫ﺍﻻﺧﺘﺒﺎﺭ ﺍﳌﺼﻤﻢ ﻟﺪﺭﺍﺳﺔ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺘﻌﻠﻢ ﺍﳌﻨﻈﻢ‪ ,‬ﳝﻴﺰ ﺑﲔ ‪ % 50‬ﺍﻷﻋﻠﻰ ﻭ‪ % 50‬ﺍﻷﺩﻧﻰ‬
‫ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺎﳌﻘﻴﺎﺱ ﺻﺎﺩﻕ ﻭﻳﺘﻤﺘﻊ ﺑﻘﺪﺭﺓ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺃﻃﺮﺍﻓﻪ‪.‬‬

‫ﺛﺒﺎت أداة اﻟﺘﻮاﻓﻖ اﻟﻨﻔﺴﻲ اﻻﺟﺘﻤﺎﻋﻲ‬

‫ﻳﻌﺘﺒﺮ ﺍﻟﺜﺒﺎﺕ ﺷﺮﻃﺎﹱ ﺃﺳﺎﺳﻴﺎﹱ ﻷﻱ ﺃﺩﺍﺓ ﻣﻦ ﺃﺩﻭﺍﺕ ﺍﻟﻘﻴﺎﺱ‪ ,‬ﻭﺑﺪﻭﻥ ﺍﻟﺘﺄﻛﺪ ﻣﻨﻪ ﻻ ﳝﻜﻦ‬
‫ﺍﻻﻃﻤﺌﻨﺎﻥ ﻟﺼﻼﺣﻴﺔ ﻫﺬﻩ ﺍﻷﺩﺍﺓ‪ ,‬ﻭﻟﻘﺪ ﰎ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺛﺒﺎﺕ ﺍﳌﻘﻴﺎﺱ ﺑﺄﺳﻠﻮﺑﲔ ﲤﺜﻞ ﺍﻻﺳﻠﻮﺏ‬
‫ﺍﻷﻭﻝ ﻓﻲ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺳﺒﻴﺮﻣﺎﻥ ﺑﺮﻭﺍﻥ‪ ,‬ﺃﻣﺎ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺜﺎﻧﻲ ﻓﻴﺘﻤﺜﻞ ﻓﻲ ﻣﻌﺎﺩﻟﺔ‬
‫ﺟﻮﲤﺎﻥ‪.‬‬

‫‪١٦٩‬‬
‫ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ‪ :‬ﰎ ﺣﺴﺎﺏ ﺛﺒﺎﺕ ﺍﳌﻘﻴﺎﺱ ﺑﻄﺮﻳﻘﺔ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ ﻭﺫﻟﻚ ﻤﺑﻌﺎﺩﻟﺔ ﺳﺒﻴﺮﻣﺎﻥ‬
‫ﺑﺮﺍﻭﻥ‪ ,‬ﺑﺘﺠﺰﺋﺔ ﺍﳌﻘﻴﺎﺱ ﺍﻟﻰ ﺟﺰﺋﲔ ﻫﻤﺎ ﺟﺰﺀ ﺧﺎﺹ ﺑﺎﻟﻔﻘﺮﺍﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺟﺰﺀ ﺧﺎﺹ ﺑﺎﻟﻔﻘﺮﺍﺕ‬
‫ﺍﻟﺰﻭﺟﻴﺔ‪ ,‬ﻭﻛﺎﻧﺖ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻠﻰ ﺍﻟﻨﺤﻮﺍﻟﺘﺎﻟﻲ‪:‬‬
‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪(3‬‬
‫ﻣﻌﺎﻣﻞ ﺍﻟﺜﺒﺎﺕ ﺑﻄﺮﻳﻘﺔ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ‬
‫‪á«FÉ°üM’G ád’ódG‬‬ ‫‪äÉÑãdG πeÉ©e‬‬
‫‪0.01‬‬ ‫‪0.58‬‬

‫ﻣﻌﺎﻣﻞ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺰﻭﺟﻴﺔ ﺏ )‪ (0.58‬ﻭﻫﻲ ﻗﻴﻤﺔ ﻓﻮﻕ ﻣﺘﻮﺳﻄﺔ‬
‫ﻭﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎﹱ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪.(0.01‬‬
‫ﰎ ﺣﺴﺎﺏ ﺛﺒﺎﺕ ﺍﳌﻘﻴﺎﺱ ﺑﻄﺮﻳﻘﺔ ﺟﻮﲤﺎﻥ ﻭﻛﺎﻧﺖ ﺍﻟﻨﺘﺎﺋﺞ ﻛﻤﺎ ﻳﺒﺮﺯﻫﺎ ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪:(4‬‬

‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪(4‬‬

‫ﻳﺒﲔ ﻧﺘﺎﺋﺞ ﺣﺴﺎﺏ ﻣﻌﺎﻣﻞ ﺍﻟﺜﺒﺎﺕ ﺑﻄﺮﻳﻘﺔ ﺟﻮﲤﺎﻥ‪.‬‬
‫‪á«FÉ°üM’G ád’ódG‬‬ ‫‪äÉÑãdG πeÉ©e‬‬
‫‪0.01‬‬ ‫‪0.71‬‬
‫ﻳﺘﻀﺢ ﻣﻦ ﺧﻼﻝ ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ (4‬ﺃﻥ ﻣﻌﺎﻣﻞ ﺛﺒﺎﺕ ﺍﳌﻘﻴﺎﺱ ﻣﺮﺗﻔﻊ ﺣﻴﺚ ﻗﺪﺭ ﺑـ‪ (0.71) :‬ﻭﻫﻲ‬
‫ﺩﺍﻟﺔ ﺍﺣﺼﺎﺋﻴﺔ ﻋﻨﺪ)‪ ,(0.01‬ﻧﺴﺘﺨﻠﺺ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﻣﻌﺎﻣﻼﺕ ﺍﻻﺭﺗﺒﺎﻁ ﺍﶈﺴﻮﺑﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﻣﻌﺎﺩﻟﺔ ﺍﻟﺘﺠﺰﺋﺔ ﺍﻟﻨﺼﻔﻴﺔ‪ ,‬ﺃﻭﻋﻦ ﻃﺮﻳﻖ ﻣﻌﺎﺩﻟﺔ ﺟﻮﲤﺎﻥ ﺗﺄﻛﺪ ﻟﻨﺎ ﻗﺪﺭﺓ ﺍﻷﺩﺍﺓ ﻋﻠﻰ ﻗﻴﺎﺱ‬
‫ﻣﺎ ﻭﺿﻊ ﻟﻘﻴﺎﺳﻪ‪.‬‬
‫ﻋﺮض اﻟﻨﺘﺎﺋﺞ وﻣﻨﺎﻗﺸﺘﻬﺎ‬
‫ﺗﻔﺴﻴﺮ ﻭﻣﻨﺎﻗﺸﺔ ﻧﺘﺎﺋﺞ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ :‬ﺗﺒﲔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻻﺣﺼﺎﺋﻲ ﻟﻨﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﺣﺴﺐ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺘﻲ ﻣﻔﺎﺩﻫﺎ ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺃﻧﻪ ﺗﻮﺟﺪ ﻋﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺇﺫ ﺑﻴﻨﺖ ﺃﻥ ﻫﻨﺎﻙ ﺩﻻﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻋﻨﺪ )‪ (0.01‬ﺑﺤﻴﺚ ﻗﺪﺭ)‪(r‬‬
‫ﺍﶈﺴﻮﺏ ﺑـ )‪ (0.26‬ﻭﻫﻮﺃﻛﺒﺮ ﻣﻦ )‪ (r‬ﺍﳌﺠﺪﻭﻝ ﻭﺍﳌﻘﺪﺭ ﺑـ‪ (0.20) :‬ﻋﻨﺪ ﺩﺭﺟﺔ ﺍﳊﺮﻳﺔ )‪(148‬‬
‫ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﻌﺎﻣﺔ ﲢﻘﻘﺖ‪ ,‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﻬﻲ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻭﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺗﺆﻛﺪ ﻭﺟﻮﺩ‬
‫ﻋﻼﻗﺔ ﺍﺭﺗﺒﺎﻃﻴﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ‪.‬‬
‫ﻤﺑﻌﻨﻰ ﺃﻧﻪ ﻛﻠﻤﺎ ﺯﺍﺩ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺯﺍﺩ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻷﺩﺏ‬
‫ﺍﻟﻨﻈﺮﻱ ﻓﺈﻧﻨﺎ ﻟﻢ ﻧﻌﺜﺮ ﻋﻠﻰ ﺩﺭﺍﺳﺎﺕ ﺗﻨﻔﻲ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻭﺇﳕﺎ ﰎ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺑﻌﺾ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻲ ﻛﺸﻔﺖ ﻋﻦ ﻧﺘﺎﺋﺞ ﻣﻮﺍﻓﻘﺔ ﻟﻠﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﻭﻣﻦ ﺑﻴﻨﻬﺎ‪:‬‬
‫‪١٧٠‬‬
 ‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻲ ﻗﺎﻡ ﺑﻬﺎ )ﺟﺎﺑﺮ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ (1969 ,‬ﻭﺩﺭﺍﺳﺔ )ﻋﻠﻰ ﻋﺒﺪ ﺍﳊﺴﻦ ﺣﺴﲔ‬
‫ﻭﺁﺧﺮﻭﻥ‪ (2011,‬ﻭﺩﺭﺍﺳﺔ )ﺁﺫﺍﺭ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ (2007 ,‬ﺍﻟﺘﻲ ﻫﺪﻓﺖ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ‬
‫ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺑﻴﻨﺖ ﻧﺘﺎﺋﺠﻬﺎ ﺃﻥ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ‬
‫ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﺇﻥ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﻛﻞ ﻣﻦ ﺍﳌﺘﻐﻴﺮﻳﻦ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ‪/‬ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﻗﺪ ﻳﻔﺴﺮ ﺍﻟﻌﻼﻗﺔ ﺍﻹﻳﺠﺎﺑﻴﺔ ﺑﻴﻨﻬﻤﺎ ﺇﺫ ﺃﻥ ﺍﳌﻌﻠﻢ ﺍﻟﺬﻱ ﳝﺘﻠﻚ ﺗﻘﺪﻳﺮﺍ ﺫﺍﺗﻴﺎ ﻣﺮﺗﻔﻌﺎ‬
‫ﻳﻜﻮﻥ ﻣﺘﻮﺍﻓﻘﺎ ﻧﻔﺴﻴﺎ ﻭﺍﺟﺘﻤﺎﻋﻴﺎ ﻓﻬﻮ ﺃﻛﺜﺮ ﻣﻦ ﻏﻴﺮﻩ ﺗﻮﺍﻓﻘﺎ ﻣﻊ ﺃﺳﺮﺗﻪ ﻭﺍﻻﻧﺘﻤﺎﺀ ﺍﻟﻴﻬﺎ ﻭﺗﻮﺍﻓﻘﻪ ﻣﻊ‬
‫ﺯﻣﻼﺋﻪ ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻟﻲ ﻳﺆﻫﻞ ﺍﳌﻌﻠﻢ ﺇﻟﻰ ﺍﻟﺴﻌﻲ ﺣﻮﻝ ﺗﻨﻈﻴﻢ ﺍﳊﻴﺎﺓ‬
‫ﻭﻣﻮﺍﺟﻬﺔ ﺍﻟﺼﺮﺍﻋﺎﺕ ﻭﺍﳌﺸﻜﻼﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻟﺘﻨﺎﻏﻢ ﻣﻊ ﺍﻟﺬﺍﺕ ﻭﻫﺬﺍ ﻣﺎ ﻗﺪ ﻳﻔﺴﺮ‬
‫ﻗﺪﺭﺓ ﺍﳌﻌﻠﻤﲔ ﻋﻠﻰ ﺍﻣﺘﻼﻙ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻌﺰﳝﺔ ﻭﺍﻹﺻﺮﺍﺭ ﻭﺍﻟﺘﺤﻤﻞ ﻭﻣﻮﺍﺟﻬﺔ ﺍﻻﺣﺒﺎﻁ ﺑﺎﺗﺰﺍﻥ‬
‫ﻭﻫﺪﻭﺀ ﻛﻤﺎ ﺍﻥ ﺍﻣﺘﻼﻙ ﺍﳌﻔﻬﻮﻡ ﻋﻦ ﺫﺍﺗﻪ ﻭﺗﻘﺪﻳﺮﻩ ﻟﻬﺎ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻟﻜﻔﺎﺀﺓ ﻭﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬
‫ﻣﻨﺎﻗﺸﺔ ﻭﺗﻔﺴﻴﺮ ﻧﺘﺎﺋﺞ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺿﻴﺔ‬
‫ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻣﻔﺎﺩﻫﺎ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﻣﺘﻐﻴﺮ‬
‫ﺍﳉﻨﺲ‪ .‬ﰎ ﺭﻓﺾ ﺍﻟﻔﺮﺿﻴﺔ ﺑﻌﺪ ﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ )ﺕ( ﻟﻌﻴﻨﺘﲔ ﻣﺴﺘﻘﻠﺘﲔ ﻟﺪﺭﺍﺳﺔ ﺩﻻﻟﺔ ﺍﻟﻔﺮﻭﻕ‬
‫ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﻗﺪ ﺃﺳﻔﺮﺕ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻋﻨﺪ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.05‬ﺣﻴﺚ ﺇﻥ )ﺕ( ﺍﶈﺴﻮﺑﺔ ﺍﳌﻘﺪﺭﺓ )‪ (0.55‬ﺃﺻﻐﺮ ﻣﻦ )ﺕ( ﺍﳌﺠﺪﻭﻟﺔ ﺍﳌﻘﺪﺭﺓ‬
‫ﺑـ‪ (1.96) :‬ﻋﻨﺪ ﺩﺭﺟﺔ ﺍﳊﺮﻳﺔ )‪ (148‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻋﻨﺪ ﺍﻟﺬﻛﻮﺭ ﻣﺜﻠﻪ ﻋﻨﺪ ﺍﻹﻧﺎﺙ‪.‬‬
‫ﻭﺑﻬﺬﺍ ﺗﻜﻮﻥ ﻧﺘﻴﺠﺔ ﻓﺮﺿﻴﺔ ﺑﺤﺜﻨﺎ ﻣﺪﻋﻤﺔ ﻭﻣﺆﻳﺪﺓ ﻟﻨﺘﺎﺋﺞ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻛﺪﺭﺍﺳﺔ )ﻫﺴﺘﺮ‪,‬‬
‫‪ (1980‬ﻭﺩﺭﺍﺳﺔ )ﺍﻟﺴﺎﻟﻢ ﻭﻧﻮﻑ ﺍﻟﻄﺤﺎﻥ‪ (1989 ,‬ﻭﺩﺭﺍﺳﺔ )ﻋﺮﻭﻕ‪ (1992 ,‬ﻭﺩﺭﺍﺳﺔ )ﺍﻟﻜﻮﺕ‪(2000,‬‬
‫ﻭﺩﺭﺍﺳﺔ )ﺍﳋﻄﻴﺐ‪ (2004 ,‬ﻭﺩﺭﺍﺳﺔ )ﺩﻣﻴﻚ‪ (2006 ,‬ﻭﺩﺭﺍﺳﺔ )ﺩ‪ .‬ﺃﺣﻤﺪ ﻋﺮﺑﺎﺕ ﻭﻋﻤﺎﺩ ﺍﻟﺰﻏﻠﻮﻝ‪,‬‬
‫‪ (2008‬ﺍﻟﺘﻲ ﺗﺮﻯ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻕ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺃﺭﺟﻌﻮﺍ ﺳﺒﺐ ﺫﻟﻚ ﺇﻟﻰ ﻛﻮﻥ‬
‫ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺍﳌﻜﻮﻧﲔ ﻷﻓﺮﺍﺩ ﻋﻴﻨﺔ ﺍﻟﺒﺤﺚ ﻳﺸﺘﺮﻛﻮﻥ ﻓﻲ ﻧﻔﺲ ﺍﳋﺼﺎﺋﺺ ﻭﲡﻤﻌﻬﻢ ﻧﻔﺲ‬
‫ﺍﻟﻈﺮﻭﻑ ﻭﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﻷﺳﺒﺎﺏ‪ ,‬ﻛﻤﺎ ﺃﻥ ﺍﻫﺘﻤﺎﻣﺎﺗﻬﻢ ﻭﺍﻧﺸﻐﺎﻻﺗﻬﻢ ﻭﺍﺣﺪﺓ ﺑﺎﻹﺿﺎﻓﺔ ﻻﻧﺘﻤﺎﺋﻬﻢ ﻟﻨﻔﺲ‬
‫ﺍﳌﻴﺪﺍﻥ )ﻣﻴﺪﺍﻥ ﺍﻟﺘﻌﻠﻴﻢ ( ﻭﻣﺮﺣﻠﺔ ﻋﻤﺮﻳﺔ ﻭﺍﺣﺪﺓ ﻭﻧﻘﻼ ﻋﻦ )ﻣﺤﻤﺪ ﻗﻨﺎﻭﻱ‪ (1993,‬ﻳﺮﺟﻊ ﻋﺪﻡ‬
‫ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﻣﺴﺘﻮﻯ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺑﲔ ﺍﳉﻨﺴﲔ ﳌﺘﻄﻠﺒﺎﺕ ﺍﳊﻴﺎﺓ ﻓﻲ ﺗﻜﻮﻳﻦ ﻋﻼﻗﺎﺕ ﻣﻼﺋﻤﺔ‬
‫ﻣﻊ ﺭﻓﺎﻕ ﺍﻟﺴﻦ ﻣﻦ ﻛﻼ ﺍﳉﻨﺴﲔ‪.‬‬
‫ﻭﺣﺴﺐ ﺭﺃﻱ ﺍﻟﺒﺎﺣﺜﺔ ﻗﺪ ﻳﺮﺟﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﻜﻮﻥ ﻋﺎﻣﻞ‬
‫ﺍﻟﺘﻔﻮﻕ ﻭﺍﻟﻨﺠﺎﺡ ﻭﺣﺴﻦ ﺍﻷﺩﺍﺀ ﻏﺎﻳﺔ ﻭﻃﻤﻮﺡ ﻟﻜﻼ ﺍﳉﻨﺴﲔ‪ ,‬ﻛﻤﺎ ﺃﻥ ﲢﻘﻴﻖ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺍﳊﻴﺎﺓ‬
‫ﺍﳌﻬﻨﻴﺔ ﻳﺘﻄﻠﺐ ﺍﳌﺜﺎﺑﺮﺓ ﻭﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ‪ ,‬ﻭﻛﻞ ﻫﺬﻩ ﺍﳋﺎﺻﻴﺎﺕ ﻗﺪ ﺗﻜﻮﻥ ﻣﺸﺘﺮﻛﺔ‬
‫ﺑﲔ ﺍﳉﻨﺴﲔ ﻣﻦ ﺃﺟﻞ ﺗﻄﻮﻳﺮ ﻭﺗﻔﻌﻴﻞ ﺩﻭﺭﻫﻢ ﺍﻷﺳﺎﺳﻲ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ .‬ﻭﻋﻠﻰ ﺍﳉﺎﻧﺐ‬

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‫ﺍﻵﺧﺮ ﺃﻇﻬﺮﺕ ﻧﺘﺎﺋﺞ ﻛﻞ ﻣﻦ ﺩﺭﺍﺳﺔ )ﺃﳒﻴﻞ‪ (1959 ,‬ﻭ )ﻓﺮﺍﺟﺮ‪ (1987,‬ﻭ )ﺯﻫﺮﺍﻥ ﻋﺒﺪ ﺍﻟﺴﻼﻡ(‬
‫ﺃﻧﻪ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﺑﲔ ﺍﳉﻨﺴﲔ ﻟﺼﺎﻟﺢ ﺍﻟﺬﻛﻮﺭ ﻭﻓﺴﺮﻭﺍ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﻣﺴﺘﻮﻯ‬
‫ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺠﻤﻮﻋﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻧﺴﺒﻴﺎ ﻭﺍﳌﺘﻀﻤﻨﺔ ﳋﺒﺮﺍﺕ‬
‫ﺍﻟﻔﺘﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻋﻠﻰ ﻣﺠﻤﻮﻋﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺗﺘﻀﻤﻦ ﻛﻼ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﻓﺮﺍﺩ‬
‫ﻭﺃﺳﺮﻫﻢ ﻭﺍﳌﺴﺎﻧﺪﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺗﻮﻗﻌﺎﺕ ﺍﳌﺠﺘﻤﻊ‪) .‬ﻗﺤﻄﺎﻥ ﺍﻟﻄﺎﻫﺮ‪.(2005 ,‬‬
‫ﻣﻨﺎﻗﺸﺔ ﻭﺗﻔﺴﻴﺮ ﻧﺘﺎﺋﺞ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺿﻴﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻣﻔﺎﺩﻫﺎ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﻣﺘﻐﻴﺮ‬
‫ﺍﻟﺘﺨﺼﺺ‪.‬‬
‫ﰎ ﻗﺒﻮﻝ ﺍﻟﻔﺮﺿﻴﺔ ﺑﻌﺪ ﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ )ﺕ( ﻟﻌﻴﻨﺘﲔ ﻣﺴﺘﻘﻠﺘﲔ ﻟﺪﺭﺍﺳﺔ ﺩﻻﻟﺔ ﺍﻟﻔﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ‬
‫ﺍﻟﺬﺍﺕ ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﻟﺘﺨﺼﺺ ﻭﻗﺪ ﺃﺳﻔﺮﺕ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻦ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ ﻋﻨﺪ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﺪﻻﻟﺔ )‪ (0.01‬ﺣﻴﺚ ﻗﺪﺭﺕ )ﺕ( ﺍﶈﺴﻮﺑﺔ ﺑـ‪ (- 2.61) :‬ﻭﻫﻲ ﺃﻛﺒﺮ ﻣﻦ )ﺕ( ﺍﳌﺠﺪﻭﻟﺔ ﺍﳌﻘﺪﺭﺓ‬
‫ﺑـ‪ (2.57) :‬ﻋﻨﺪ ﺩﺭﺟﺔ ﺍﳊﺮﻳﺔ )‪ (148‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎﹱ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺑﲔ ﺍﻟﻌﻠﻤﻴﲔ‬
‫ﻭﺍﻷﺩﺑﻴﲔ ﻟﺼﺎﻟﺢ ﺍﻟﻌﻠﻤﻴﲔ ﻤﺑﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪ (72.74) :‬ﻣﻘﺎﺭﻧﺔ ﺑﺎﳌﺘﻮﺳﻂ ﺍﳊﺴﺎﺑﻲ‬
‫ﻟﻸﺩﺑﻴﲔ ﺍﻟﺬﻱ ﻗﺪﺭ ﺑـ‪ (67.31) :‬ﻋﻨﺪ ﺩﺭﺟﺔ ﺍﳊﺮﻳﺔ )‪.(148‬‬
‫ﻭﻋﻠﻰ ﺣﺪ ﻋﻠﻢ ﺍﻟﺒﺎﺣﺜﲔ ﻻ ﺗﻮﺟﺪ ﺃﻱ ﺩﺭﺍﺳﺔ ﻣﺆﻳﺪﺓ ﻭﻣﺪﻋﻤﺔ ﻟﻠﻨﺘﺎﺋﺞ ﺍﳌﺘﺤﺼﻞ ﻋﻠﻴﻬﺎ ﻓﻲ ﺣﲔ‬
‫ﺩﻟﺖ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻳﻌﺰﻯ ﳌﺘﻐﻴﺮ ﺍﻟﺘﺨﺼﺺ ﻣﻦ ﺑﻴﻨﻬﺎ‬
‫ﺩﺭﺍﺳﺔ )ﺃﺣﻤﺪ ﻋﺮﺑﻴﺎﺕ ﻭﻋﻤﺎﺩ ﺍﻟﺰﻏﻠﻮﻝ‪ (2008 ,‬ﺣﻴﺚ ﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺠﻬﺎ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ‬
‫ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺣﺴﺐ ﺍﻟﺘﺨﺼﺺ ﻭﻓﺴﺮﻭﺍ ﺫﻟﻚ ﻟﻜﻮﻥ ﻫﺆﻻﺀ ﺟﻤﻴﻌﺎ ﻓﻲ ﻣﺴﺘﻮﻯ ﺟﺎﻣﻌﻲ ﻭﻓﻲ‬
‫ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻟﺘﻲ ﻳﺮﻏﺒﻮﻥ ﻓﻴﻬﺎ ﳑﺎ ﻳﺸﻌﺮﻫﻢ ﺑﺄﻧﻬﻢ ﻓﻲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺬﻱ‬
‫ﻳﺘﻮﻗﻌﻮﻧﻪ‪ .‬ﻭﺣﺴﺐ ﺭﺃﻱ ﺍﻟﺒﺎﺣﺜﺔ ﻗﺪ ﺗﺮﺟﻊ ﺍﻟﻔﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺑﲔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﺴﺐ ﻣﺘﻐﻴﺮ‬
‫ﺍﻟﺘﺨﺼﺺ ﻟﺼﺎﻟﺢ ﺍﻟﻌﻠﻤﻴﲔ ﻟﻜﻮﻥ ﺍﳌﻮﺍﺩ ﺍﻟﻌﻠﻤﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻭﺍﻷﻧﺸﻄﺔ ﺩﺍﺧﻞ‬
‫ﺍﳌﺨﺒﺮ ﻭﺍﻟﻮﺭﺷﺔ ﻛﻤﺎ ﺃﻧﻬﺎ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﺗﺰﻳﺪ ﻣﻦ ﺣﺐ‬
‫ﺍﳌﻬﻨﺔ ﳑﺎ ﺍﻧﻌﻜﺲ ﺍﻳﺠﺎﺑﻴﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ‪ ,‬ﺃﻣﺎ ﺍﳌﻮﺍﺩ ﺍﻷﺩﺑﻴﺔ ﻓﻤﺨﺘﻠﻒ ﻧﺸﺎﻃﺎﺗﻬﺎ ﺩﺍﺧﻞ ﺍﻟﻘﺴﻢ‬
‫ﻭﻻ ﺗﺘﻮﻓﺮ ﻋﻠﻰ ﻭﺳﺎﺋﻞ ﺗﻌﻠﻴﻤﻴﺔ ﺗﻌﻠﻤﻴﺔ ﳑﺎ ﺟﻌﻞ ﺗﻘﺪﻳﺮﻫﻢ ﻟﺬﻭﺍﺗﻬﻢ ﺃﻗﻞ ﻣﻦ ﺍﻟﻌﻠﻤﻴﲔ‪.‬‬
‫ﻣﻨﺎﻗﺸﺔ ﻭﺗﻔﺴﻴﺮ ﻧﺘﺎﺋﺞ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺿﻴﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﺘﻲ ﻣﻔﺎﺩﻫﺎ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﻣﺘﻐﻴﺮ‬
‫ﺍﻷﻗﺪﻣﻴﺔ‪.‬‬
‫ﰎ ﺭﻓﺾ ﺍﻟﻔﺮﺿﻴﺔ ﺑﻌﺪ ﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ ﺍﻟﺘﺒﺎﻳﻦ ﺍﻷﺣﺎﺩﻱ ﺍﻻﲡﺎﻩ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﻣﺘﻮﺳﻄﺎﺕ‬
‫ﺩﺭﺟﺎﺕ ﻣﺠﻤﻮﻋﺎﺕ ﺃﻓﺮﺍﺩ ﺍﻟﻌﻴﻨﺔ ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﳋﺒﺮﺓ ﺣﻴﺚ ﻗﺪﺭ ﺍﻻﺧﺘﺒﺎﺭ )ﻑ( ﺑـ‪ (1.33) :‬ﻋﻨﺪ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.05‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺑﲔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻳﻌﺰﻯ ﳌﺘﻐﻴﺮ‬

‫‪١٧٢‬‬
 ‫ﺍﻷﻗﺪﻣﻴﺔ ﺣﻴﺚ ﺣﺼﻞ ﺃﺳﺎﺗﺬﺓ ﺍﳌﺠﻤﻮﻋﺔ ﺍﻷﻭﻟﻰ )‪ (5 - 1‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪(69.27) :‬‬
‫ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ (13.78) :‬ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ )‪ (10 - 6‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ‬
‫ﺑـ‪ (70.02) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ (11.38) :‬ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ )‪ (15 - 11‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ‬
‫ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪ (65.50) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ (13.29) :‬ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺮﺍﺑﻌﺔ )‪- 16‬‬
‫‪ (20‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪ (74.00) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ (14.44) :‬ﻭﺍﳌﺠﻤﻮﻋﺔ‬
‫ﺍﳋﺎﻣﺴﺔ )‪ (25 - 21‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪ (74.90) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪:‬‬
‫)‪ (8.64‬ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻷﺧﻴﺮﺓ )ﺃﻛﺜﺮ ﻣﻦ ‪ 25‬ﺳﻨﺔ ( ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪(74.00) :‬‬
‫ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ .(12.92) :‬ﺇﻥ ﺟﻤﻴﻊ ﻫﺬﻩ ﺍﳌﺘﻮﺳﻄﺎﺕ ﻣﺘﺴﺎﻭﻳﺔ ﻭﻣﺘﻘﺎﺭﺑﺔ ﻭﺑﺎﻟﺘﺎﻟﻲ‬
‫ﻻ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﻳﻌﺰﻯ ﳌﺘﻐﻴﺮ ﺍﳋﺒﺮﺓ )ﺍﻷﻗﺪﻣﻴﺔ(‪.‬‬
‫ﻭﻋﻠﻰ ﺣﺪ ﻋﻠﻢ ﺍﻟﺒﺎﺣﺜﲔ ﻻ ﺗﻮﺟﺪ ﺃﻱ ﺩﺭﺍﺳﺔ ﺗﻨﺎﻭﻟﺖ ﺍﳋﺒﺮﺓ )ﺍﻷﻗﺪﻣﻴﺔ ( ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ‬
‫ﻭﻋﻼﻗﺘﻬﺎ ﻤﺑﺘﻐﻴﺮ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﳝﻜﻦ ﺃﻥ ﻧﺴﺘﻨﺘﺞ ﺃﻥ ﺍﳌﺪﺭﺳﲔ ﻗﺪ ﻻ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﻣﺴﺘﻮﻯ ﺗﻘﺪﻳﺮ‬
‫ﺍﻟﺬﺍﺕ ﺣﺴﺐ ﺃﻗﺪﻣﻴﺘﻬﻢ ﻓﻲ ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻷﻥ ﺃﻏﻠﺒﻴﺘﻬﻢ ﻣﻦ ﺧﺮﻳﺠﻲ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ ﻭﺗﻠﻘﻮﺍ ﻧﻔﺲ‬
‫ﺍﻟﺘﻜﻮﻳﻦ ﻭﻳﺨﻀﻌﻮﻥ ﺇﻟﻰ ﻧﻔﺲ ﺍﻷﻧﻈﻤﺔ ﺍﻹﺩﺍﺭﻳﺔ ﻭﻧﻔﺲ ﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ‪.‬‬
‫ﻣﻨﺎﻗﺸﺔ ﻭﺗﻔﺴﻴﺮ ﻧﺘﺎﺋﺞ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺿﻴﺔ‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﺘﻲ ﻣﻔﺎﺩﻫﺎ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ‬
‫ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﳉﻨﺲ‪.‬‬
‫ﰎ ﺭﻓﺾ ﺍﻟﻔﺮﺿﻴﺔ ﺑﻌﺪ ﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ )ﺕ( ﻟﻌﻴﻨﺘﲔ ﻣﺴﺘﻘﻠﺘﲔ ﻟﺪﺭﺍﺳﺔ ﺩﻻﻟﺔ ﺍﻟﻔﺮﻭﻕ ﺑﲔ‬
‫ﺍﳉﻨﺴﲔ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺣﻴﺚ ﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺠﻬﺎ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺩﺍﻟﺔ‬
‫ﺍﺣﺼﺎﺋﻴﺔ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.05‬ﺣﻴﺚ ﺇﻥ )ﺕ( ﺍﶈﺴﻮﺑﺔ ﺍﳌﻘﺪﺭﺓ ﺑـ‪ (1.26) :‬ﺃﺻﻐﺮ ﻣﻦ‬
‫)ﺕ( ﺍﳌﺠﺪﻭﻟﺔ ﺍﳌﻘﺪﺭﺓ ﺑـ‪ (1.96) :‬ﻋﻨﺪ ﺩﺭﺟﺔ ﺍﳊﺮﻳﺔ )‪ (148‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻻ ﻳﺨﺘﻠﻒ ﻋﻨﺪ ﺍﻹﻧﺎﺙ ﻭﺍﻟﺬﻛﻮﺭ ‪.‬‬
‫ﻭﺑﻬﺬﺍ ﺗﻜﻮﻥ ﻧﺘﻴﺠﺔ ﻓﺮﺿﻴﺘﻨﺎ ﻣﺪﻋﻤﺔ ﻭﻣﺆﻳﺪﺓ ﻟﻨﺘﺎﺋﺞ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻛﺪﺭﺍﺳﺔ )ﺑﻠﺤﺎﺝ ﻓﺮﻭﺟﺔ‪,‬‬
‫‪ (2001‬ﻭﺩﺭﺍﺳﺔ )ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻲ‪ (1974 ,‬ﻭﺩﺭﺍﺳﺔ )ﻗﻮﻳﺪﺭﻱ ﻟﻄﻴﻔﺔ‪ (2009 ,‬ﻭﺩﺭﺍﺳﺔ‬
‫)ﺭﻳﺎﺵ ﺍﻟﺴﻌﻴﺪ‪ (2008 ,‬ﺍﻟﺘﻲ ﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺠﻬﺎ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻗﺪ ﺃﺭﺟﻌﻮﺍ ﺫﻟﻚ ﻟﻮﺟﻮﺩ ﺃﻓﺮﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻓﻲ ﻧﻔﺲ ﺍﻟﻈﺮﻭﻑ ﻭﺍﻟﺸﺮﻭﻁ ﺍﳌﺪﺭﺳﻴﺔ‬
‫ﻛﻮﻥ ﺍﻟﺘﻮﺍﻓﻖ ﺷﺮﻃﺎﹱ ﺃﺳﺎﺳﻴﺎﹱ ﻟﺘﻮﺍﺯﻥ ﺷﺨﺼﻴﺘﻬﻢ‪.‬‬
‫ﻛﻤﺎ ﻓﺴﺮ ﺭﻳﺎﺵ ﺍﻟﺴﻌﻴﺪ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﺑﺈﺭﺟﺎﻉ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﻈﺮﻭﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻳﺘﻘﺎﺳﻤﻬﺎ ﺍﳉﻨﺴﺎﻥ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻻﺗﺼﺎﻝ‬
‫ﻭﺃﻥ ﺍﻻﻧﺎﺙ ﺃﺻﺒﺤﻦ ﻳﺸﺎﺭﻛﻦ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻣﺜﻠﻬﻦ ﻣﺜﻞ ﺍﻟﺬﻛﻮﺭ ﻭﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺗﺴﻨﺪ‬
‫ﻟﻬﻦ ﺃﻣﻮﺭ ﻭﻗﻀﺎﻳﺎ ﻋﺎﺋﻠﻴﺔ ﻟﻘﻀﺎﺋﻬﺎ ﺑﺪﻝ ﺍﻟﺮﺟﺎﻝ‪.‬‬

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‫ﻗﺪ ﻳﺮﺟﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺇﻟﻰ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ‬
‫ﺃﻓﺮﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻣﻦ ﺣﻴﺚ ﺃﻧﻬﻢ ﺗﻘﺮﻳﺒﺎ ﻓﻲ ﻧﻔﺲ ﺍﻟﺴﻦ ﻭﻧﻔﺲ ﺍﳌﺆﺳﺴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻳﺘﻤﺘﻌﻮﻥ ﺑﻨﻔﺲ‬
‫ﺍﻟﻄﻤﻮﺡ‪ ,‬ﻓﻜﻞ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﻳﺴﻌﻮﻥ ﺇﻟﻰ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﻓﻖ ﻋﻦ ﻃﺮﻳﻖ ﺇﺑﺮﺍﺯ ﻛﻞ ﻣﻨﻬﻢ ﻗﺪﺭﺍﺗﻪ‬
‫ﻋﻠﻰ ﲡﺎﻭﺯ ﺍﳌﺸﻜﻼﺕ ﻭﺇﺣﺪﺍﺙ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺭﻏﺒﺎﺗﻬﻢ ﻭﺑﲔ ﻣﻄﺎﻟﺐ ﻣﺠﺘﻤﻌﻬﻢ‪.‬‬
‫ﻣﻨﺎﻗﺸﺔ ﻭﺗﻔﺴﻴﺮ ﻧﺘﺎﺋﺞ ﺍﻟﻔﺮﺿﻴﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻌﻠﻘﺔ‬
‫ﺑﺎﻟﻔﺮﺿﻴﺔ ﺍﳋﺎﻣﺴﺔ ﺍﻟﺘﻲ ﻣﻔﺎﺩﻫﺎ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﻟﺘﺨﺼﺺ‪.‬‬
‫ﰎ ﺭﻓﺾ ﺍﻟﻔﺮﺿﻴﺔ ﺑﻌﺪ ﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ )ﺕ( ﻟﻌﻴﻨﺘﲔ ﻣﺴﺘﻘﻠﺘﲔ ﻟﺪﺭﺍﺳﺔ ﺩﻻﻟﺔ ﺍﻟﻔﺮﻭﻕ ﻓﻲ‬
‫ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﻟﺘﺨﺼﺺ ﻭﻗﺪ ﺃﺳﻔﺮﺕ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺩﺍﻟﺔ ﺇﺣﺼﺎﺋﻴﺎ‬
‫ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.01‬ﺣﻴﺚ ﻗﺪﺭﺕ )ﺕ( ﺍﶈﺴﻮﺑﺔ ﺑـ‪ (-0.64) :‬ﻭﻫﻲ ﺃﺻﻐﺮ ﻣﻦ )ﺕ(‬
‫ﺍﳌﺠﺪﻭﻟﺔ ﺍﳌﻘﺪﺭﺓ ﺑـ‪ (1.96) :‬ﻋﻨﺪ ﺩﺭﺟﺔ ﺍﳊﺮﻳﺔ )‪ (148‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻧﻪ ﻻ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺍﻟﻌﻠﻤﻴﲔ ﻭﺍﻷﺩﺑﻴﲔ ﻓﺘﺤﺼﻞ ﺍﻟﻌﻠﻤﻴﻮﻥ ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪:‬‬
‫)‪ (122.35‬ﻣﻘﺎﺭﻧﺔ ﺑﺎﳌﺘﻮﺳﻂ ﺍﳊﺴﺎﺑﻲ ﻟﻸﺩﺑﻴﲔ ﺍﻟﺬﻱ ﻗﺪﺭ ﺑـ‪ (124.18) :‬ﻋﻨﺪ ﺩﺭﺟﺔ ﺍﳊﺮﻳﺔ‬
‫)‪ (148‬ﻭﻫﻲ ﻣﺘﻘﺎﺭﺑﺔ ﻭﻣﺘﺴﺎﻭﻳﺔ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻻ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ‬
‫ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﻟﺘﺨﺼﺺ‪.‬‬
‫ﻭﻋﻠﻰ ﺣﺪ ﻋﻠﻢ ﺍﻟﺒﺎﺣﺜﲔ ﻻ ﺗﻮﺟﺪ ﺃﻱ ﺩﺭﺍﺳﺔ ﻣﺆﻳﺪﺓ ﻭﻣﺪﻋﻤﺔ ﻟﻠﻨﺘﺎﺋﺞ ﺍﳌﺘﺤﺼﻞ ﻋﻠﻴﻬﺎ ﻓﻲ ﺣﲔ‬
‫ﺩﻟﺖ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻋﻠﻰ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻌﺰﻯ ﳌﺘﻐﻴﺮ ﺍﻟﺘﺨﺼﺺ‬
‫ﻣﻦ ﺑﻴﻨﻬﺎ ﺩﺭﺍﺳﺔ )ﻣﺪﺣﺖ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ,‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ (1984 ,‬ﺣﻴﺚ ﺃﺳﻔﺮﺕ ﻧﺘﺎﺋﺠﻬﺎ ﻋﻦ ﻭﺟﻮﺩ‬
‫ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﻃﻼﺏ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺼﺎﻟﺢ‬
‫ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ‪.‬‬
‫ﻭﻗﺪ ﻳﺮﺟﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﺴﺐ ﻣﺘﻐﻴﺮ‬
‫ﺍﻟﺘﺨﺼﺺ ﻟﻜﻮﻥ ﻫﺆﻻﺀ ﺟﻤﻴﻌﺎ ﻓﻲ ﻣﺴﺘﻮﻯ ﺟﺎﻣﻌﻲ ﻭﻓﻲ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻟﺘﻲ ﻳﺮﻏﺒﻮﻥ‬
‫ﻓﻴﻬﺎ ﳑﺎ ﻳﺸﻌﺮﻫﻢ ﺑﺄﻧﻬﻢ ﻓﻲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺬﻱ ﻳﺘﻮﻗﻌﻮﻧﻪ‪.‬‬
‫ﻣﻨﺎﻗﺸﺔ ﻭﺗﻔﺴﻴﺮ ﻧﺘﺎﺋﺞ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻌﻠﻘﺔ‬
‫ﺑﺎﻟﻔﺮﺿﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺍﻟﺘﻲ ﻣﻔﺎﺩﻫﺎ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﻷﻗﺪﻣﻴﺔ‪.‬‬
‫ﰎ ﺭﻓﺾ ﺍﻟﻔﺮﺿﻴﺔ ﺑﻌﺪ ﺗﻄﺒﻴﻖ ﺍﺧﺘﺒﺎﺭ ﺍﻟﺘﺒﺎﻳﻦ ﺍﻷﺣﺎﺩﻱ ﺍﻻﲡﺎﻩ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﻣﺘﻮﺳﻄﺎﺕ‬
‫ﺩﺭﺟﺎﺕ ﻣﺠﻤﻮﻋﺎﺕ ﺃﻓﺮﺍﺩ ﺍﻟﻌﻴﻨﺔ ﺣﺴﺐ ﻣﺘﻐﻴﺮ ﺍﻷﻗﺪﻣﻴﺔ ﺣﻴﺚ ﻗﺪﺭﺕ )ﻑ( ﺑـ‪ (0.41) :‬ﻋﻨﺪ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ )‪ (0.05‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺑﲔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻳﻌﺰﻯ ﳌﺘﻐﻴﺮ ﺍﻷﻗﺪﻣﻴﺔ ﺣﻴﺚ ﺣﺼﻞ ﺃﺳﺎﺗﺬﺓ ﺍﳌﺠﻤﻮﻋﺔ ﺍﻷﻭﻟﻰ )‪ (5 - 1‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ‬

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 ‫ﺑـ‪ (122.19) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ (20.64) :‬ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ )‪ (10 - 6‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ‬
‫ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪ (122.58) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ (14.15) :‬ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ )‪(15 - 11‬‬
‫ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪ (125.75) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ (13.51) :‬ﻭﺍﳌﺠﻤﻮﻋﺔ‬
‫ﺍﻟﺮﺍﺑﻌﺔ )‪ (20 - 16‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪ (123.72) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪:‬‬
‫)‪ (16.19‬ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﳋﺎﻣﺴﺔ )‪ (25 - 21‬ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ ﺑـ‪ (128.89) :‬ﻭﺍﻧﺤﺮﺍﻑ‬
‫ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪ (16.63) :‬ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻷﺧﻴﺮﺓ )ﺃﻛﺜﺮ ﻣﻦ ‪ 25‬ﺳﻨﺔ( ﻋﻠﻰ ﻣﺘﻮﺳﻂ ﺣﺴﺎﺑﻲ ﻳﻘﺪﺭ‬
‫ﺑـ‪ (119.22) :‬ﻭﺍﻧﺤﺮﺍﻑ ﻣﻌﻴﺎﺭﻱ ﻳﻘﺪﺭ ﺑـ‪.(17.62) :‬‬
‫ﺇﻥ ﺟﻤﻴﻊ ﻫﺬﻩ ﺍﳌﺘﻮﺳﻄﺎﺕ ﻣﺘﺴﺎﻭﻳﺔ ﻭﻣﺘﻘﺎﺭﺑﺔ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻻ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻓﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﻳﻌﺰﻯ ﳌﺘﻐﻴﺮ ﺍﳋﺒﺮﺓ )ﺍﻷﻗﺪﻣﻴﺔ(‪ .‬ﻭﺣﺴﺐ ﻋﻠﻤﻨﺎ ﻻ‬
‫ﺗﻮﺟﺪ ﺃﻱ ﺩﺭﺍﺳﺔ ﺗﻨﺎﻭﻟﺖ ﺍﻷﻗﺪﻣﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺘﻐﻴﺮ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﻗﺪ ﻳﺮﺟﻊ ﺫﻟﻚ‬
‫ﺇﻟﻰ ﻃﺒﻴﻌﺔ ﺍﻟﻈﺮﻭﻑ ﺍﶈﻴﻄﺔ ﺑﻬﻢ ﺃﻱ ﺍﳌﻌﺮﻓﺔ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻟﺘﻲ ﻳﺘﻠﻘﺎﻫﺎ ﺍﻷﺳﺎﺗﺬﺓ ﺫﻭﻱ ﺍﳋﺒﺮﺓ‬
‫)ﺍﻷﻗﺪﻣﻴﺔ( ﻭﺍﻷﺳﺎﺗﺬﺓ ﺍﳉﺪﺩ ﻓﻲ ﻣﻴﺪﺍﻥ ﺍﻟﺘﻌﻠﻴﻢ ﺧﻼﻝ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﳑﺎ ﻳﺴﺎﻫﻢ ﻓﻲ ﺇﺯﺍﻟﺔ‬
‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻕ‪ .‬ﺇﻥ ﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻋﻼﻗﺔ ﺍﺭﺗﺒﺎﻃﻴﺔ ﺑﺎﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﺃﺳﺎﺗﺬﺓ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺣﻴﺚ ﺃﻧﻪ ﻛﻠﻤﺎ ﺍﺭﺗﻔﻊ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺍﺭﺗﻔﻊ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﻜﺲ‬
‫ﺻﺤﻴﺢ ﺃﻱ ﺇﻧﻪ ﻛﻠﻤﺎ ﺍﻧﺨﻔﺾ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺍﻧﺨﻔﺾ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﻛﻤﺎ ﺃﻧﻪ ﻻ‬
‫ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﺗﻌﺰﻯ ﳌﺘﻐﻴﺮ ﺍﳉﻨﺲ ﻭﺍﳋﺒﺮﺓ )ﺍﻷﻗﺪﻣﻴﺔ ( ﻓﻲ ﺣﲔ ﺗﻮﺟﺪ ﻓﺮﻭﻕ‬
‫ﺗﻌﺰﻯ ﳌﺘﻐﻴﺮ ﺍﻟﺘﺨﺼﺺ ﻭﺫﻟﻚ ﻟﺼﺎﻟﺢ ﺍﻟﻌﻠﻤﻴﲔ ﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻓﻼ‬
‫ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻟﺪﻯ ﺍﻷﺳﺎﺗﺬﺓ ﺗﻌﺰﻯ ﳌﺘﻐﻴﺮ ﺍﳉﻨﺲ‪ ,‬ﺍﻟﺘﺨﺼﺺ‪ ,‬ﺍﳋﺒﺮﺓ )ﺍﻷﻗﺪﻣﻴﺔ (‪.‬‬
‫اﻟﺘﻮﺻﻴﺎت‪:‬‬
‫ﺻﻴﺎﻏﺔ ﻣﺤﺘﻮﻳﺎﺕ ﺗﻜﻮﻳﻨﻴﺔ ﻹﻋﺪﺍﺩ ﺍﳌﻌﻠﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﺮﺻﻴﺪ ﺍﻟﻨﻈﺮﻱ ﺍﻟﻨﻔﺴﻲ ﺣﻮﻝ‬ ‫•‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﻭﺻﻴﺎﻏﺔ ﺫﻟﻚ ﺿﻤﻦ ﺗﺼﻮﺭ ﺍﳌﻬﺎﻡ ﺍﳌﻨﻮﻃﺔ ﺑﻪ ﻭﻓﻖ ﻣﺒﺎﺩﺉ ﺍﻟﺘﺮﺑﻴﺔ‬
‫ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﺇﻋﺎﻧﺔ ﺍﳌﻌﻠﻢ ﻋﻠﻰ ﺗﻘﺒﻞ ﺫﺍﺗﻪ ﻛﻤﺎ ﻫﻲ ﺣﺘﻰ ﻳﺘﺴﻨﻰ ﻟﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺧﺒﺮﺍﺗﻪ ﻭﻣﺴﺎﻋﺪﺗﻪ‬ ‫•‬
‫ﻋﻠﻰ ﻧﻘﻞ ﺍﺣﺘﻤﺎﻝ ﻭﺟﻮﺩ ﺗﻨﺎﻗﻀﺎﺕ ﺑﲔ ﺍﻟﺬﺍﺕ ﻭﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﻭﺗﻘﺮﻳﺒﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﺍﺕ‬
‫ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﺘﻮﺍﺯﻧﺔ‪ ,‬ﻓﻴﻔﻬﻢ ﺍﳌﻌﻠﻢ ﻧﻔﺴﻪ ﻭﻳﻘﺒﻠﻬﺎ ﻛﻤﺎ ﻫﻲ‪.‬‬
‫ﺗﻘﺼﻲ ﺗﻮﺟﻴﻪ ﺍﳌﻌﻠﻤﲔ ﻧﺤﻮ ﺍﳌﺠﺎﻻﺕ ﺍﻟﺘﻲ ﻣﻦ ﺷﺄﻧﻬﺎ ﺃﻥ ﺗﻔﻲ ﺑﺎﳊﺎﺟﺔ ﺇﻟﻰ ﺗﺄﻛﻴﺪ‬ ‫•‬
‫ﺍﻟﺬﺍﺕ ﻭﺭﺑﻂ ﺫﻟﻚ ﻤﺑﺴﺘﻮﻯ ﺍﻹﳒﺎﺯ ﺍﻷﻛﺎﺩﳝﻲ ﻟﻴﺘﺤﻮﻝ ﺇﻟﻰ ﻣﺤﻚ ﻭﻣﺤﻞ ﺭﺿﺎ ﺍﻟﻔﺮﺩ‬
‫ﻋﻦ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﺇﺩﺧﺎﻝ ﺑﻌﺾ ﺍﳌﻮﺍﺩ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﺧﺎﺻﺔ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳉﺎﻧﺐ ﺍﻟﻮﺟﺪﺍﻧﻲ ﻟﻠﻤﻌﻠﻢ ﻭﻛﻴﻔﻴﺔ‬ ‫•‬
‫ﺍﺳﺘﺜﻤﺎﺭ ﺍﳋﺼﺎﺋﺺ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ‪.‬‬

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 ‫اﻟﻤﺮاﺟﻊ‪:‬‬
‫‪ -‬ﺃﺑﻮ ﺭﻳﺎﺵ‪ ,‬ﺣﺴﻦ ﻭ ﻋﺒﺪ ﺍﳋﺎﻟﻖ‪ ,‬ﺯﻫﺮﻳﺔ )‪ .(2002‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺮﺑﻮﻱ )ﻁ‪ ,(1‬ﻋﻤﺎﻥ‪ :‬ﺩﺍﺭ‬
‫ﺍﳌﺴﻴﺮﺓ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
‫‪ -‬ﺃﺩﻳﺐ‪ ,‬ﻣﺤﻤﺪ‪ .(1988) ,‬ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﺮﺍﺷﺪﻳﻦ‪ ,‬ﺍﳌﺠﻠﺪ ‪ .3‬ﺍﻟﻌﺪﺩ‪11 ,‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﺃﺣﻤﺪ ﻛﺮﱘ‪ ,‬ﻣﺤﻤﺪ )‪ .(6006‬ﻣﻬﻨﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺃﺩﻭﺍﺭ ﺍﳌﻌﻠﻢ ﻓﻴﻬﺎ‪ .‬ﺑﺪﻭﻥ ﻃﺒﻌﺔ‪ .‬ﺍﻻﺳﻜﻨﺪﺭﻳﺔ‪ .‬ﺷﺮﻛﺔ‬
‫ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫‪ -‬ﺍﻟﺪﺳﻮﻗﻲ‪ ,‬ﻛﻤﺎﻝ )‪ .(1984‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺩﺭﺍﺳﺔ ﺍﻟﺘﻮﺍﻓﻖ‪ .‬ﺑﻴﺮﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -‬ﺍﻟﻜﻔﺎﻓﻲ‪ ,‬ﻋﻼﺀ ﺍﻟﺪﻳﻦ )‪ .(1999‬ﺍﻻﺭﺷﺎﺩ ﻭﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﺍﻷﺳﺮﻱ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ‪.‬‬
‫‪ -‬ﺑﻠﺤﺎﺝ‪ ,‬ﻓﺮﻭﺟﺔ )‪ .(6011‬ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﺪﺍﻓﻌﻴﺔ ﻟﻠﺘﻌﻠﻢ ﻟﺪﻯ ﺍﳌﺮﺍﻫﻖ‬
‫ﺍﳌﺘﻤﺪﺭﺱ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ‪ ,‬ﺩﺭﺍﺳﺔ ﻣﻴﺪﺍﻧﻴﺔ ﺑﻮﻻﻳﺔ ﺗﻴﺰﻱ ﻭﺯﻭ ﻭﺑﻮﻣﺮﺩﺍﺱ‪ .‬ﻣﺬﻛﺮﺓ ﻣﺎﺟﺴﺘﻴﺮ‬
‫ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ‪ .‬ﻣﻮﺩﻋﺔ ﻟﺪﻯ ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ ‪.2‬‬
‫‪ -‬ﺩﻋﻪ‪ ,‬ﺍﻟﺸﻴﺦ )‪ .(2006‬ﻣﻔﻬﻮﻡ ﺍﻟﺬﺍﺕ ﺑﲔ ﺍﻟﻄﻔﻮﻟﺔ ﻭﺍﳌﺮﺍﻫﻘﺔ )ﻁ‪ .(1‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﳝﻮﺍﻥ‪.‬‬
‫‪ -‬ﺭﻳﺎﺵ‪ ,‬ﺍﻟﺴﻌﻴﺪ )‪ .(2008‬ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻤﺴﻨﲔ ﻓﻲ ﺍﳉﺰﺍﺋﺮ‪ .‬ﺃﻃﺮﻭﺣﺔ ﻣﻘﺪﻣﺔ‬
‫ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺩﻭﻟﺔ ﻓﻲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ .‬ﻣﻮﺩﻋﺔ ﻟﺪﻯ ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ ‪.2‬‬
‫‪ -‬ﺳﺎﻟﻢ ﺍﻟﻨﺠﺎﺭ‪ ,‬ﺭﻣﻀﺎﻥ )‪ .(2009‬ﻣﻜﺎﻧﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ )ﻁ‪ :(1‬ﺩﺍﺭ ﺍﳌﻴﺴﺮ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
‫‪ -‬ﺻﻼﺡ‪ ,‬ﻣﺤﻤﻮﺩ ﻋﻠﻲ ﺃﺑﻮ ﺟﺎﺩﻭ )‪ .(2007‬ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﻋﻤﺎﻥ‪ ,‬ﺩﺍﺭ ﻣﻴﺴﺮﺓ‪.‬‬
‫‪ -‬ﻋﺒﺪ ﺍﳊﺎﻓﻆ‪ ,‬ﻟﻴﻠﻰ )‪ .(1982‬ﻗﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﻠﺼﻐﺎﺭ ﻭﺍﻟﻜﺒﺎﺭ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ‬
‫ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
‫‪ -‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ,‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ ,‬ﻣﺪﺣﺖ )‪ .(1990‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺘﻔﻮﻕ ﺍﻟﺪﺭﺍﺳﻲ‪ .‬ﺑﻴﺮﻭﺕ‪:‬‬
‫ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ‪.‬‬
‫‪ -‬ﻋﺮﺑﻴﺎﺕ‪ ,‬ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﻭ ﺍﻟﺰﻏﻠﻮﻝ‪ ,‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ )‪ .(2008‬ﺍﻟﻔﺮﻭﻕ ﻓﻲ ﻣﺴﺘﻮﻯ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ‬
‫ﻃﻠﺒﺔ ﺟﺎﻣﻌﺔ ﻣﺆﺗﺔ ﺗﺒﻌﺎ ﳌﺘﻐﻴﺮﺍﺕ ﺍﳉﻨﺲ‪ ,‬ﺍﻟﺘﺨﺼﺺ‪ ,‬ﺍﳌﺴﺘﻮﻯ ﺍﻟﺪﺭﺍﺳﻲ‪ .‬ﻣﺠﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫ﻭﺍﻟﻨﻔﺴﻴﺔ‪ ,‬ﺍﳌﺠﻠﺪ ﺭﻗﻢ ‪ ,9‬ﺍﻟﻌﺪﺩ ‪ 1‬ﻣﺎﺭﺱ ‪.53 - 37 ,2008‬‬
‫‪ -‬ﻋﻠﻰ ﻣﺤﻤﻮﺩ‪ ,‬ﺷﻌﻴﺐ )‪ .(1988‬ﳕﺬﺟﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺴﺒﺒﻴﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻟﺘﺤﺼﻴﻞ‬
‫ﺍﻟﺪﺭﺍﺳﻲ ﻟﺪﻯ ﺍﳌﺮﺍﻫﻘﲔ ﻓﻲ ﺍﳌﺠﺘﻤﻊ ﺍﻟﺴﻌﻮﺩﻱ‪ .‬ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‪ .‬ﻣﺠﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺣﺼﺎﺋﻴﺔ‪,‬‬
‫ﺍﳌﺠﻠﺪ ‪ .16‬ﺍﻟﻌﺪﺩ ‪.2‬‬
‫ﻗﻮﻳﺪﺭﻱ‪ ,‬ﻟﻄﻴﻔﺔ )‪ .(2009‬ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳌﺪﺭﺳﻲ ﻟﻠﻄﻔﻞ ﻭﻋﻼﻗﺘﻪ ﺑﻌﻤﻞ ﺍﻷﻡ‪.‬‬
‫ﻣﻮﺩﻋﺔ ﻟﺪﻯ ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ )ﺑﻮﺯﺭﻳﻌﺔ(‪.‬‬
‫‪ -‬ﻛﻔﺎﻓﻲ‪ ,‬ﻋﻼﺀ ﺍﻟﺪﻳﻦ )‪ .(1989‬ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﺘﻨﺸﺌﺔ ﺍﻟﻮﺍﻟﺪﻳﺔ ﻭﺍﻷﻣﻦ ﺍﻟﻨﻔﺴﻲ‪ ,‬ﺩﺭﺍﺳﺔ‬

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 .‫ ﻣﺠﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬.‫ ﻣﺠﻠﺲ ﺍﻟﻨﺸﺮ ﺍﻟﻌﻠﻤﻲ‬.‫ ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‬.‫ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ‬
.35 ‫ ﺍﻟﻌﺪﺩ‬.09 ‫ﺍﳌﺠﻠﺪ‬
‫ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺘﻜﻴﻒ ﺍﳌﺪﺭﺳﻲ ﻋﻨﺪ ﻃﻼﺏ ﺍﳌﺪﺭﺳﺔ‬.(2009) ‫ ﺃﺣﻤﺪ‬,‫ ﻣﻐﻼﻭﻱ‬-
.‫ ﻣﺬﻛﺮﺓ ﻣﺎﺟﺴﺘﻴﺮ ﻣﻮﺩﻋﺔ ﻟﺪﻯ ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ‬.‫ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ‬
- Smith, C,P.,(Ed) (1969).Achievement related motives in children , new York: Russell
sage foundation.
- Kelley, H.H.,(1971). Attribution and the attribution process New Jersy: General
Learning press.
- Kelley, H.H.,(1973).The process of causal attribution, American Psychologist, 28,107-
128.
- Weiner, B.,(1986). An attribution theory of motivation and emotion, New York:
Springer.
- Wilson, J.D.,(1981). Personality and social behavior, in: A.J.
- Eysenck (ED). A model of personality, New York: spinger-verlay, 210 - 254.

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 ‫ﺍﳌﻠﺤﻖ ﺍﻷﻭﻝ‪:‬‬
‫ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻗﺴﻢ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻷﺭﻃﻔﻮﻧﻴﺎ‬
‫ﺟﺰﺀ ﻣﻦ ﻣﻘﻴﺎﺱ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﻜﻮﺑﺮ ﺳﻤﻴﺚ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪:‬‬ ‫ﺍﻷﻗﺪﻣﻴﺔ‪:‬‬ ‫ﺍﻟﺘﺨﺼﺺ‪:‬‬ ‫ﺍﳉﻨﺲ‪:‬‬
‫ﻋﺰﻳﺰﻱ ﺍﻷﺳﺘﺎﺫ‪ /‬ﻋﺰﻳﺰﺗﻲ ﺍﻷﺳﺘﺎﺫﺓ‪:‬‬
‫ﻓﻴﻤﺎ ﻳﻠﻲ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺗﺘﻌﻠﻖ ﻤﺑﺸﺎﻋﺮﻙ‪ ,‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺗﺼﻒ ﻣﺎ ﺗﺸﻌﺮ ﺑﻪ ﻋﺎﺩﺓ‬
‫ﺿﻊ ﻋﻼﻣﺔ » × « ﺩﺍﺧﻞ ﺍﳌﺮﺑﻊ ﻓﻲ ﺍﳋﺎﻧﺔ » ﺗﻨﻄﺒﻖ «‪ ,‬ﺃﻭ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺗﺼﻒ ﻣﺎ ﻻ ﺗﺸﻌﺮ ﺑﻪ‬
‫ﻋﺎﺩﺓ ﺿﻊ ﻋﻼﻣﺔ » ׫ ﺩﺍﺧﻞ ﺍﳌﺮﺑﻊ ﻓﻲ ﺍﳋﺎﻧﺔ »ﻻ ﺗﻨﻄﺒﻖ« ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻻ ﺗﻮﺟﺪ ﺇﺟﺎﺑﺔ ﺻﺤﻴﺤﺔ‬
‫ﻭﺃﺧﺮﻯ ﺧﺎﻃﺌﺔ ﻭﺇﳕﺎ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﻌﺒﺮ ﻋﻦ ﺷﻌﻮﺭﻙ ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫’ ‪≥Ñ£æJ‬‬ ‫‪≥Ñ£æJ‬‬ ‫‪äGQÉ`` ` `Ñ` ` ` ©` ` ` ` `dG‬‬
‫‪ .1‬ﻻ ﺗﻀﺎﻳﻘﻨﻲ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫‪ .2‬ﺃﺟﺪ ﻣﻦ ﺍﻟﺼﻌﺐ ﺍﻟﺘﺤﺪﺙ ﺃﻣﺎﻡ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ .3‬ﺃﻭﺩ ﻟﻮ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻏﻴﺮ ﺃﺷﻴﺎﺀ ﻓﻲ ﻧﻔﺴﻲ‪.‬‬
‫‪ .4‬ﻻ ﺃﺟﺪ ﺻﻌﻮﺑﺔ ﻓﻲ ﺇﺗﺨﺎﺫ ﻗﺮﺍﺭ ﻓﻲ ﻧﻔﺴﻲ‪.‬‬
‫‪ .5‬ﻳﺴﻌﺪ ﺍﻵﺧﺮﻭﻥ ﺑﻮﺟﻮﺩﻫﻢ ﻣﻌﻲ‪.‬‬
‫‪ .6‬ﺃﺗﻀﺎﻳﻖ ﺑﺴﺮﻋﺔ ﻓﻲ ﺍﳌﻨﺰﻝ‪.‬‬
‫‪ .7‬ﺃﺣﺘﺎﺝ ﻭﻗﺘﺎ ﻃﻮﻳﻼ ﻓﻲ ﺃﻥ ﺃﻋﺘﺎﺩ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﺍﳉﺪﻳﺪﺓ‪.‬‬
‫‪ .8‬ﺃﻧﺎ ﻣﺤﺒﻮﺏ ﺑﲔ ﺍﻷﺷﺨﺎﺹ ﻣﻦ ﻧﻔﺲ ﺳﻨﻲ‪.‬‬
‫‪ .9‬ﺗﺮﺍﻋﻲ ﻋﺎﺋﻠﺘﻲ ﻣﺸﺎﻋﺮﻱ ﻋﺎﺩﺓ‪.‬‬
‫‪ .10‬ﺃﺳﺘﺴﻠﻢ ﺑﺴﺮﻋﺔ‪.‬‬

‫ﺍﳌﻠﺤﻖ ﺍﻟﺜﺎﻧﻲ‪:‬‬
‫ﺟﺰﺀ ﻣﻦ ﻣﻘﻴﺎﺱ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﺍﳉﻨﺲ‪ ,.............:‬ﺍﻟﺘﺨﺼﺺ‪ ,.............. .:‬ﺍﻷﻗﺪﻣﻴﺔ‪...............:‬ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪………..:‬‬
‫ﻋﺰﻳﺰﻱ ﺍﻷﺳﺘﺎﺫ‪ /‬ﻋﺰﻳﺰﺗﻲ ﺍﻷﺳﺘﺎﺫﺓ‪:‬‬
‫ﺇﻟﻴﻚ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﻲ ﺗﻘﺎﺑﻠﻚ ﻓﻲ ﺣﻴﺎﺗﻚ ﺍﻟﻌﺎﻣﺔ‪ ,‬ﻟﺬﺍ ﻳﹹﺮﺟﻰ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻛﻞ ﻣﻮﻗﻒ ﺑﺪﻗﺔ‬
‫ﻭﲢﺪﻳﺪ ﺩﺭﺟﺔ ﺇﻧﻄﺒﺎﻕ ﻛﻞ ﻣﻨﻬﺎ ﻋﻠﻰ ﺣﺎﻟﺘﻚ‪ » .‬ﺗﻨﻄﺒﻖ ﲤﺎﻣﺎ » »ﺗﻨﻄﺒﻖ ﺃﺣﻴﺎﻧﺎ » » ﻻ ﺗﻨﻄﺒﻖ«‬

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 ‫ﺣﺎﻭﻝ ﺃﻥ ﲢﺪﺩ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺘﻲ ﺗﺘﻔﻖ ﻣﻊ ﻃﺮﻳﻘﺘﻚ ﻓﻲ ﺍﻟﺘﺼﺮﻑ ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻨﻚ ﺍﲡﺎﻩ ﻛﻞ‬
‫ﻣﻮﻗﻒ‪ .‬ﺃﺟﺐ ﺑﻮﺿﻊ ﻋﻼﻣﺔ )‪ (x‬ﲢﺖ ﺍﻻﺧﺘﺒﺎﺭ ﺍﳌﻨﺎﺳﺐ ﻻ ﺗﺘﺮﻙ ﻣﻮﻗﻔﺎﹱ ﺑﺪﻭﻥ ﺍﻻﺟﺎﺑﺔ ﻋﻠﻴﻪ‪,‬‬
‫ﻻﺗﻮﺟﺪ ﻋﺒﺎﺭﺓ ﺻﺤﻴﺤﺔ ﻭﺃﺧﺮﻯ ﺧﺎﻃﺌﺔ‪.‬‬
‫ﻻ‬ ‫ﻣﺘﺮﺩﺩ‬ ‫ﻧﻌﻢ‬ ‫ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪:‬‬
‫‪ .01‬ﻫﻞ ﻟﺪﻳﻚ ﺛﻘﺔ ﺑﻨﻔﺴﻚ ﺑﺪﺭﺟﺔ ﻛﺎﻓﻴﺔ‪.‬‬
‫‪ .02‬ﻫﻞ ﺃﻧﺖ ﻣﺘﻔﺎﺋﻞ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪.‬‬
‫‪ .03‬ﻫﻞ ﻟﺪﻳﻚ ﺭﻏﺒﺔ ﻓﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﻧﻔﺴﻚ ﻭﻋﻦ ﺇﳒﺎﺯﺍﺗﻚ ﺃﻣﺎﻡ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫‪ .04‬ﻫﻞ ﺃﻧﺖ ﻗﺎﺩﺭ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﻣﺸﻜﻼﺗﻚ ﺑﻘﻮﺓ ﻭﺷﺠﺎﻋﺔ‪.‬‬
‫‪ .05‬ﻫﻞ ﺗﺸﻌﺮ ﺃﻧﻚ ﺷﺨﺺ ﻟﻪ ﻓﺎﺋﺪﺓ ﻭﻧﻔﻊ ﻓﻲ ﺍﳌﺠﺘﻤﻊ‪.‬‬
‫‪ .06‬ﻫﻞ ﺗﺘﻄﻠﻊ ﳌﺴﺘﻘﺒﻞ ﻣﺸﺮﻕ‪.‬‬
‫‪ .07‬ﻫﻞ ﺗﺸﻌﺮ ﺑﺎﻟﺮﺍﺣﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺮﺿﺎ ﻓﻲ ﺣﻴﺎﺗﻚ‪.‬‬
‫‪ .08‬ﻫﻞ ﺃﻧﺖ ﺳﻌﻴﺪ ﻭﺑﺸﻮﺵ ﻓﻲ ﺣﻴﺎﺗﻚ‪.‬‬
‫‪ .09‬ﻫﻞ ﺗﺸﻌﺮ ﺃﻧﻚ ﺷﺨﺺ ﻣﺤﻈﻮﻅ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫‪ .10‬ﻫﻞ ﺗﺸﻌﺮ ﺑﺎﻻﺗﺰﺍﻥ ﺍﻻﻧﻔﻌﺎﻟﻲ ﻭﺍﻟﻬﺪﻭﺀ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ .11‬ﻫﻞ ﲢﺐ ﺍﻵﺧﺮﻳﻦ ﻭﺗﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ‪.‬‬
‫‪ .12‬ﻫﻞ ﺃﻧﺖ ﻗﺮﻳﺐ ﻣﻦ ﺍﻪﻠﻟ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺩﺍﺋﻤﺎ‪.‬‬
‫‪ .13‬ﻫﻞ ﺃﻧﺖ ﻧﺎﺟﺢ ﻭﻣﺘﻔﻮﻕ ﻓﻲ ﺍﳊﻴﺎﺓ‪.‬‬
‫‪ .14‬ﻫﻞ ﺗﺸﻌﺮ ﺑﺎﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺃﻧﻚ ﻓﻲ ﺣﺎﻟﺔ ﻃﻴﺒﺔ‪.‬‬
‫‪ .15‬ﻫﻞ ﺗﺸﻌﺮ ﺑﺎﻟﻴﺄﺱ ﻭﺗﻬﺒﻂ ﻫﻤﺘﻚ ﺑﺴﻬﻮﻟﺔ‪.‬‬
‫‪ .16‬ﻫﻞ ﺗﺸﻌﺮ ﺑﺎﺳﺘﻴﺎﺀ ﻭﺿﻴﻖ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻋﻤﻮﻣﺎ‪.‬‬

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 ‫ﻣﺪرﺳﺔ اﻟﺸﻌﺮاء اﻟﺼﻌﺎﻟﻴﻚ‬
‫ﻓﻲ اﻟﻌﺼﺮ اﻟﺠﺎﻫﻠﻲ‬

‫ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‬

‫ﺟﻤﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻣﺪﺭﺳﺔ ﺷﻌﺮﻳﺔ ﻛﺒﻴﺮﺓ ﻇﻬﺮ ﺻﺪﺍﻫﺎ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﳉﺎﻫﻠﻲ‪ ,‬ﻭﻛﺎﻥ ﻣﻨﻬﺎ ﺷﻌﺮﺍﺀ ﻛﺒﺎﺭ ﻣﺸﻬﻮﺭﻭﻥ ﻣﻦ‬
‫ﻣﺜﻞ ﺗﺄﺑﻂ ﺷﺮﺍ ﻭﺍﻟﺸﻨﻔﺮﻱ ﺻﺎﺣﺐ ﻻﻣﻴﺔ ﺍﻟﻌﺮﺏ‪ ,‬ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﻮﺭﺩ ﻭﺷﻌﺮﺍﺀ ﻋﺪﻳﺪﻭﻥ‪.‬‬

‫ﻭﺍﺳﺘﻤﺮ ﺻﺪﺍﻫﺎ ﻃﻮﻳﻼ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ﻭﻛﺎﻥ ﻟﺸﻌﺮﺍﺀ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺧﺼﺎﺋﺺ ﻓﻨﻴﺔ ﻭﺍﺿﺤﺔ‬
‫ﻓﻲ ﺷﻌﺮﻫﻢ‪ ,‬ﻏﻠﺒﺖ ﻋﻠﻰ ﻗﺼﺎﺋﺪﻫﻢ ﻭﺍﺗﻀﺤﺖ ﺳﻤﺎﺗﻬﺎ ﻓﻲ ﺷﻌﺮ ﺷﻌﺮﺍﺋﻬﻢ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﻳﻄﻮﻝ ﺍﳊﺪﻳﺚ ﺣﻮﻟﻬﺎ‪ ,‬ﻭﻣﻦ ﺛﻢ ﻛﺘﺒﺖ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻓﻲ ﺇﻳﺠﺎﺯ ﺷﺪﻳﺪ ﺑﻐﻴﺔ ﺍﻹﳌﺎﻡ‬
‫ﺑﻬﺎ‪ ,‬ﻭﺍﺧﺘﺼﺎﺭ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ‪.‬‬

‫ﻭﻓﻲ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ))ﺻﻌﻠﻜﻪ ﺃﻓﻘﺮﻩ((‪ ..‬ﻭﺍﻟﺼﻌﻠﻮﻙ ﺍﻟﻔﻘﻴﺮ ﻭﺗﺼﻌﻠﻜﺖ ﺍﻹﺑﻞ ﻃﺮﺣﺖ‬
‫ﺃﻭﺑﺎﺭﻫﺎ ﻭﻋﺮﻭﺓ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻫﻮ ﺍﺑﻦ ﺍﻟﻮﺭﺩ ﻷﻧﻪ ﻛﺎﻥ ﻳﺠﻤﻊ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻲ ﺣﻈﻴﺮﺓ ﻓﻴﺮﺯﻗﻬﻢ ﳑﺎ ﻳﻐﻨﻤﻪ‪,‬‬
‫ﻭﺻﻌﻠﻚ ﺍﻟﺜﺮﻳﺪﺓ ﺇﺫﺍ ﺟﻌﻞ ﻟﻬﺎ ﺭﺃﺳﺎ‪ ,‬ﻭﺍﳌﺼﻌﻠﻚ ﻣﻦ ﺍﻷﺳﻨﻤﺔ ﺍﻟﺬﻱ ﻛﺄﳕﺎ ﺣﺪﺭﺟﺖ ﺃﻋﻼﻩ ﺣﺪﺭﺟﺔ‪,‬‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ﻓﻲ ﻗﻮﻝ ﺃﺑﻲ ﺩﺅﺍﺩ ﻳﺼﻒ ﺧﻴﻼ‪:‬‬
‫ﺭﻉ ﺟﻠﺪ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻷﻗﺪﺍﻡ‬ ‫ﻗﺪ ﺗﺼﻌﻠﻜﻦ ﻓﻲ ﺍﻟﺮﺑﻴﻊ ﻭﻗﺮ‬

‫ﻗﺎﻝ ﺗﺼﻌﻠﻜﻦ ﺩﻗﻘﻦ ﻭﻃﺎﺭ ﻋﻔﺎﺅﻫﺎ ﻋﻨﻬﺎ‪ ,‬ﻭﺍﻟﻔﺮﻳﻀﺔ ﻣﻮﻗﻊ ﻗﺪﻡ ﺍﻟﻔﺎﺭﺱ‪ ..‬ﻭﺻﻌﻠﻚ ﺍﻟﺒﻘﻞ ﺍﻹﺑﻞ‬
‫ﺃﻱ ﺳﻤﻨﻬﺎ‪((..‬‬

‫ﻭﻳﻌﻘﺐ ﺩ‪ .‬ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺣﻔﻨﻲ ﻋﻠﻲ ﻫﺬﺍ ﺑﻘﻮﻟﻪ‪)) :‬ﻭﻓﻲ ﻫﺬﺍ ﻧﺮﻯ ﺃﻥ ﺍﳌﻌﻨﻰ ﺍﳌﺒﺎﺷﺮ ﻟﻠﺼﻌﻠﻜﺔ‬
‫ﻫﻮ ﺍﻟﻔﻘﺮ‪ ,‬ﻭﺃﻧﻬﺎ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻻﺗﻬﺎ ﺍﻷﺧﺮﻯ ﺗﺪﻭﺭ ﺃﻳﻀﺎ ﺣﻮﻝ ﺍﻟﻔﻘﺮ‪ ,‬ﺇﻣﺎ ﻤﺑﻌﻨﺎﻩ ﺍﳌﺒﺎﺷﺮ ﻭﻫﻮ‬
‫ﺍﻟﺘﺠﺮﺩ‪ ,‬ﻓﺈﻥ ﺍﻟﻔﻘﺮ ﻓﻲ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﻟﻐﻨﻲ‪ ,‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺼﻌﻠﻚ ﻓﻲ ﺍﻹﺑﻞ ﺑﺎﻟﺘﺠﺮﺩ ﻣﻦ‬
‫ﺃﻭﺑﺎﺭﻫﺎ ﻭﺻﻌﻠﻜﺔ ﺍﻟﺜﺮﻳﺪﺓ ﲡﺮﻳﺪﻫﺎ ﻣﻦ ﺍﻟﻀﺨﺎﻣﺔ‪ ,‬ﻭﻫﻜﺬﺍ‪ ,‬ﻭﺃﻣﺎ ﺑﺂﺛﺎﺭﻩ ﻛﺎﻟﻀﻤﻮﺭ ﻭﺍﻟﻬﺰﺍﻝ ﻣﺜﻞ‬

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‫ﺗﺼﻌﻠﻚ ﺍﻷﺳﻨﻤﺔ ﺑﺎﺳﺘﺪﺍﺭﻫﺎ ﻭﺿﻤﻮﺭﻫﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺳﻨﻤﺔ ﺍﻷﺧﺮﻯ ﺍﳌﻨﺒﻌﺠﺔ ﻭﺍﻟﻀﺨﻤﺔ ﻭﻣﻦ ﻫﺬﺍ‬
‫ﺗﺼﻌﻠﻚ ﺍﳋﻴﻞ ﻓﻲ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﺍﻟﺒﻴﺖ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻷﺻﻤﻌﻲ ﺇﻟﻰ ﺫﻟﻚ ﻓﻲ ﺷﺮﺣﻪ ﻟﻠﺒﻴﺖ‬
‫ﺍﻟﺴﺎﺑﻖ ﺑﻘﻮﻟﻪ ))ﺩﻗﻘﻦ‪ ,‬ﻭﻃﺎﺭ ﻋﻔﺎﺅﻫﺎ ﻋﻨﻬﺎ‪ ,‬ﻭﺃﻣﺎ ﻛﻮﻥ ﺗﺼﻌﻠﻜﻬﺎ ﻓﻲ ﺍﻟﺮﺑﻴﻊ ﻓﻘﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﻷﻥ‬
‫ﺍﻟﺸﺎﻋﺮ ﺃﺭﺍﺩ ﺇﺟﻬﺎﺩ ﺍﳋﻴﻞ ﻭﺇﺭﻫﺎﻗﻬﺎ ﺑﺮﻛﻮﺑﻬﺎ ﻭﺍﻟﺘﻨﻘﻞ ﺑﻬﺎ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺮﺯﻕ ﺍﻟﺬﻱ ﻳﺮﺟﻰ ﳕﻮﻩ ﻓﻲ‬
‫ﺍﻟﺮﺑﻴﻊ‪ ,‬ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻗﻮﻟﻪ ))ﻗﺮﻉ ﺟﻠﺪ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻷﻗﺪﺍﻡ(( ﻭﺍﻟﻔﺮﻳﻀﺔ ﻣﻮﺿﻊ ﻗﺪﻡ ﺍﻟﻔﺎﺭﺱ‪ ,‬ﺍﻱ ﺃﻥ‬
‫ﺟﻠﻮﺩ ﺍﳋﻴﻞ ﻣﻦ ﻛﺜﺮﺓ ﺍﺣﺘﻜﺎﻙ ﺍﻷﻗﺪﺍﻡ ﺑﻬﺎ ﻓﻲ ﺍﻟﺮﻛﻮﺏ‪ ,‬ﻭﺣﺜﻬﺎ ﻋﻠﻰ ﺍﻟﺴﺮﻋﺔ ﻗﺪ ﺗﻘﻌﺮﺕ‪.‬‬

‫ﻓﻴﻜﻦ ﺇﺫﻥ ﺭﺩ ﻛﻞ ﻫﺬﻩ ﺍﻹﺳﺘﻌﻤﺎﻻﺕ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻟﻔﻘﺮ ﺃﻭ ﺁﺛﺎﺭﻩ ﻣﻦ ﺿﻤﻮﺭ ﻭﻫﺰﺍﻝ ﻭﻧﺤﻮ ﺫﻟﻚ‪,‬‬
‫ﻭﻻ ﻳﺼﻄﺪﻡ ﺑﻬﺬﺍ ﻣﺜﻞ ﻗﻮﻟﻪ‪)) :‬ﻭﺻﻌﻠﻚ ﺍﻟﺒﻘﻞ ﺍﻹﺑﻞ‪ ,‬ﺃﻱ ﺳﻤﻨﻬﺎ(( ﻭﻣﻊ ﺫﻟﻚ ﳝﻜﻦ ﺣﻤﻠﻪ ﻋﻠﻰ‬
‫ﺁﺛﺎﺭ ﺍﻟﻔﻘﺮ ﺃﻳﻀﺎ‪ ,‬ﻓﻘﺪ ﻳﺮﺍﺩ ﺃﻥ ﺍﻹﺑﻞ ﺣﲔ ﺗﺴﻤﻦ ﺗﺴﻠﻚ ﻣﺴﻠﻚ ﺍﻟﺼﻌﺎﻟﻴﻚ ‪ -‬ﺑﺎﳌﻌﻨﻲ ﺍﻟﻌﺮﻓﻲ‬
‫ﻟﻠﺼﻌﻠﻜﺔ ‪ -‬ﻣﻦ ﺍﻟﻨﻔﻮﺭ ﻭﺍﻟﺸﺮﻭﺩ ﻭ ﺍﻟﻬﻴﺎﺝ‪ ,‬ﻭﺍﻟﺼﻌﻠﻜﺔ ﺑﻬﺬﺍ ﺍﻟﻌﺮﻑ ﺗﻌﺘﺒﺮ ﻓﻲ ﺃﻫﻢ ﺟﻮﺍﻧﺒﻬﺎ ﺃﺛﺮﺍﹱ‬
‫ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻔﻘﺮ‪)) ((..‬ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻌﻠﻮﻙ ﻟﻴﺲ ﻫﻮ ﻣﺠﺮﺩ ﺍﻟﻔﻘﻴﺮ‪ ,‬ﻓﻜﺘﺐ ﺍﻟﻠﻐﺔ ﺗﺸﺮﺡ ﺍﻟﺼﻌﻠﻜﺔ ﻋﻠﻰ‬
‫ﺃﻧﻬﺎ ﺍﻟﻠﺼﻮﺻﻴﺔ ﻭﺍﻟﺘﺬﺅﺏ ﻭﻟﻜﻦ ﻓﻲ ﻣﺎﺩﺓ ﺃﺧﺮﻯ ﻫﻲ ﻣﺎﺩﺓ ﺫﺍﺏ‪ ,‬ﻭﻛﺎﻥ ﺃﻭﻟﻰ ﺑﻬﺎ ﺃﻥ ﺗﺴﻮﻕ ﺫﻟﻚ ﻓﻲ‬
‫ﻣﺎﺩﺓ ﺍﻟﺼﻌﻠﻜﺔ ﻧﻔﺴﻬﺎ‪.‬‬

‫ﻭﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﺗﺼﻒ ﺃﺷﺨﺎﺻﺎﹱ ﺑﺄﻧﻬﻢ ﺻﻌﺎﻟﻴﻚ‪ ,‬ﻭﺗﺴﻮﻕ ﺃﺧﺒﺎﺭ ﺻﻌﻠﻜﺘﻬﻢ ﻋﻠﻰ‬
‫ﺃﻧﻬﺎ ﻟﺼﻮﺻﻴﺔ ﻭﻏﺎﺭﺍﺕ ﻭﻓﺘﻚ ﻭﻧﺤﻮ ﺫﻟﻚ ﻭﻟﻜﻦ ﻣﻌﻈﻤﻬﺎ ﺣﲔ ﻳﺸﺮﺡ ﻟﻔﻆ ﺍﻟﺼﻠﻜﺔ ﻳﻌﺮﻓﻬﺎ ﺑﺄﻧﻬﺎ‬
‫ﺍﻟﻔﻘﺮ ﻭﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﳌﺎﻝ ﺩﻭﻥ ﺃﻥ ﻳﻌﺮﺽ ﳌﺪﻟﻮﻟﻬﺎ ﺍﻟﻌﺮﻓﻲ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺑﻪ‪.‬‬

‫ﺃﻣﺎ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﺑﻲ ﺳﻮﺍﺀ ﻓﻲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ‪ .‬ﻓﻨﺠﺪﻩ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺭﺑﻂ ﺍﻟﺼﻌﻠﻜﺔ‬
‫ﻤﺑﺪﻟﻮﻝ ﺁﺧﺮ ﻏﻴﺮ ﺍﻟﻔﻘﺮ ﺃﻭ ﻣﻊ ﺍﻟﻔﻘﺮ‪.‬‬

‫ﻓﺤﻴﻨﻤﺎ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻬﻢ ﻋﻠﻰ ﺃﻧﻬﻢ ﻓﺌﺔ ﺧﺎﺻﺔ ﺗﺘﻤﻴﺰ ﻋﻦ ﺍﳌﺠﺘﻤﻊ‬
‫ﺑﻄﺎﺑﻊ ﺧﺎﺹ ﺷﻌﺎﺭﻩ ﺍﻹﻋﺘﺪﺍﺩ ﺑﺎﻟﻨﻔﺲ ﺩﻭﻥ ﺍﻷﻫﻞ ﺃﻭ ﺍﻟﻘﺒﻴﻠﺔ ﻭﻭﺳﻴﻠﺔ ﺍﻟﻌﺪﻭﺍﻥ ﻓﻲ ﺃﻱ ﺻﻮﺭﺓ ﺗﺘﻬﻴﺄ‬
‫ﻟﻪ‪ ,‬ﻓﻴﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺣﻴﻨﻤﺎ ﻳﺘﺎﺡ ﻟﻪ ﻗﻄﻌﻬﺎ‪ ,‬ﻭﻳﺴﻄﻮ ﻭﻳﻐﺰﻭ ﻣﺘﻲ ﻭﺟﺪ ﺇﻟﻰ ﺫﻟﻚ ﺳﺒﻴﻼ‪ ,‬ﻭﻳﻔﺘﻚ‬
‫ﺣﻴﻨﻤﺎ ﲤﻜﻨﻪ ﺍﻟﻐﺮﺓ ﻭﻳﺘﻠﺼﺺ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻟﻰ ﻣﺎ ﺳﺒﻖ ﻭﺳﻴﻠﺔ‪ ,‬ﻭﻳﺠﻌﻞ ﻏﺎﻳﺘﺔ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﺍﳊﺼﻮﻝ‬
‫ﻋﻠﻰ ﺍﻟﻐﻨﻰ ﻭﺍﳌﺎﻝ ﻓﻲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﺃﻭ ﲢﻘﻴﻖ ﻣﺂﺭﺏ ﺧﺎﺻﺔ ﺩﺍﺋﻤﺎ‪.‬‬

‫ﻭﻳﻌﺮﻑ ﺩ‪ .‬ﻋﺒﺪﺍﳊﻠﻴﻢ ﺣﻔﻨﻲ ﺍﻟﺼﻌﻠﻜﺔ ﺑﺄﻧﻬﺎ ))ﺍﺣﺘﺮﺍﻑ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻌﺪﻭﺍﻧﻲ ﺑﻘﺼﺪ ﺍﳌﻐﻨﻢ((‬

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 ‫ﻧﺸﺄة اﻟﺼﻌﻠﻜﺔ وأﺳﺒﺎﺑﻬﺎ‪:‬‬
‫ﻣﻦ ﺍﻟﺼﻌﺐ ﲢﺪﻳﺪ ﺑﺪﺀ ﺍﻟﺼﻌﻠﻜﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺰﻣﻨﻴﺔ ﻷﻛﺜﺮﻣﻦ ﺳﺒﺐ‪ ,‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺍﻟﻌﺮﺑﻲ ﻧﻔﺴﻪ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻏﻴﺮ ﻣﺤﺪﺩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻗﺔ‪.‬‬

‫ﻭ ﺍﻟﺼﻌﻠﻜﺔ ﻟﻢ ﺗﻜﻦ ﺣﺪﺛﺎ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﺍﻟﻄﺎﺭﺋﺔ ﺃﻭ ﺍﻟﻌﺎﺭﺿﺔ ﻓﻲ ﺣﻴﺎﺓ ﺍﳌﺠﺘﻤﻊ ﺍﻟﻌﺮﺑﻲ ﻗﺒﻞ‬
‫ﺍﻹﺳﻼﻡ‪ ,‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻇﺎﻫﺮﺓ ﻧﺒﻌﺖ ﻣﻦ ﻇﺮﻭﻓﻪ ﻭﻻﺯﻣﺘﻪ ﻛﺠﺰﺀ ﻣﻨﻪ ﻭﻟﺬﻟﻚ ﻻ ﻧﺘﻮﻗﻊ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﺎ‬
‫ﺗﺎﺭﻳﺦ ﻣﺴﺘﻘﻞ‪ ,‬ﻭﺇﳕﺎ ﻳﺮﺗﺒﻂ ﺗﺎﺭﻳﺨﻬﺎ ﺑﺘﺎﺭﻳﺦ ﺍﳌﺠﺘﻤﻊ ﻧﻔﺴﻪ‪ ,‬ﻭﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ﳒﺪ ﺃﻥ ﺍﻟﺼﻌﻠﻜﺔ‬
‫ﻻﺯﻣﺖ ﻛﻞ ﺍﻟﻌﺼﻮﺭ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﺘﻲ ﻭﺭﺩ ﻟﻨﺎ ﻣﻨﻬﺎ ﺗﺎﺭﻳﺦ‪ ,‬ﻭﻛﻞ ﺃﻣﺎﻛﻦ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻘﺮﻳﺒﺎ‪.‬‬

‫ﻭﻟﺌﻦ ﻛﺎﻥ ﺍﻟﻔﻘﺮ ﻗﺪ ﺍﺭﺗﺒﻂ ﺑﺎﻟﺼﻌﻠﻜﺔ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﻣﺪﻟﻮﻟﻬﺎ ﺍﻟﻠﻐﻮﻱ ﻳﻌﻨﻲ ﺍﻟﻔﻘﺮ‪ ,‬ﻭﻣﻦ ﺣﻴﺚ ﺇﻥ‬
‫ﺍﻟﺼﻌﺎﻟﻴﻚ ﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻔﻘﺮ‪ ,‬ﻓﺈﻧﻨﺎ ﻻﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳒﻌﻞ ﺍﻟﻔﻘﺮ ﺳﺒﺒﺎ ﻭﺣﻴﺪﺍ ﻭﻻ ﺣﺘﻰ ﺳﺒﺒﺎ‬
‫ﻣﺒﺎﺷﺮﺍﹱ ﻟﻠﺼﻌﻠﻜﺔ‪ ,‬ﻭﺫﻟﻚ ﻟﻌﺪﺓ ﺃﺳﺒﺎﺏ‪ ,‬ﻣﻨﻬﺎ ﺃﻥ ﺍﳌﺠﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ ﻟﻴﺲ ﺍﳌﺠﺘﻤﻊ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ‬
‫ﺗﻌﺮﺽ ﻟﻠﻔﻘﺮ‪ ,‬ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﺎ ﺗﻌﺮﺿﺖ ﺟﻤﺎﻋﺎﺕ ﻭﺃﱈ ﻓﻲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ﻭﻓﻲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ‬
‫ﻟﻔﻘﺮ ﺃﺷﺪ ﻣﻦ ﻓﻘﺮ ﺍﻟﻌﺮﺏ‪.‬‬

‫ﻭﻣﻨﻬﺎ ﺃﻧﻨﺎ ﻻ ﳒﺪ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﺍﻟﺼﻌﺎﻟﻴﻚ‪ ,‬ﻭﻣﻦ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺃﻧﻔﺴﻬﻢ ﺃﻥ ﺍﻟﻔﻘﺮ‬
‫ﻭﺣﺪﻩ ﻟﻢ ﻳﻜﻦ ﻫﻮ ﺍﻟﺪﺍﻓﻊ ﻟﻬﻢ ﺩﺍﺋﻤﺎ ﺇﻟﻰ ﺍﻟﺼﻌﻠﻜﺔ‪.‬‬

‫ﻭﻟﺴﻨﺎ ﺑﺬﻟﻚ ﻧﻘﻠﻞ ﻣﻦ ﺃﻫﻤﻴﺔ ﺍﻟﻔﻘﺮ ﻓﻲ ﻛﻮﻧﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺼﻌﻠﻜﺔ‪ ,‬ﻓﺎﻟﻮﺍﻗﻊ ﺃﻧﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‬
‫ﺍﻟﺒﺎﺭﺯﺓ ﻭﺍﻟﻬﺎﻣﺔ ﻓﻲ ﺍﻟﺼﻌﻠﻜﺔ‪ ,‬ﻭﻟﻜﻨﻨﺎ ﻧﻨﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﻮﺣﻴﺪ ﺃﻭ ﺍﳌﺒﺎﺷﺮ ﻟﻠﺼﻌﻠﻜﺔ‪,‬‬
‫ﻭﻟﻜﻨﻬﺎ ﺃﺳﺒﺎﺏ ﻛﺜﻴﺮﺓ ﻣﺨﺘﻠﻔﺔ ﻣﺘﻔﺎﻭﺗﺔ ﻓﻲ ﺃﻫﻤﻴﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﻌﻠﻜﺔ‪ ..‬ﻭﳝﻜﻦ ﺃﻥ ﻧﺤﺼﺮ ﺃﻫﻢ‬
‫ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻓﻤﺎ ﻳﺄﺗﻲ‪:‬‬

‫‪ -١‬ﻋﺪم وﺟﻮد دوﻟﺔ ﺟﺎﻣﻌﺔ‪:‬‬

‫ﻭﻟﺴﻨﺎ ﻧﻌﻨﻲ ﺍﻟﺸﻜﻞ ﺍﻟﻈﺎﻫﺮﻱ ﳌﻌﻨﻰ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺎﻣﻌﺔ‪ ,‬ﻭﺇﳕﺎ ﻧﻌﻨﻲ ﻋﺪﻡ ﻭﺟﻮﺩ ﻗﻮﺓ ﺣﻴﻮﻳﺔ‬
‫ﻣﺘﺤﺮﻛﺔ ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ,‬ﻭﻳﺤﺲ ﺃﻓﺮﺍﺩ ﺷﻌﺐ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺄﻧﻬﻢ ﻣﺮﺗﺒﻄﻮﻥ ﺑﻬﺬﻩ ﺍﻟﻘﻮﺓ ﻭﺧﺎﺿﻌﻮﻥ‬
‫ﻟﻬﺎ ﺧﻀﻮﻋﺎﹱ ﻳﺆﺛﺮ ﻓﻲ ﺳﻠﻮﻛﻬﻢ‪.‬‬

‫ﻓﺄﻣﺎ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪ ,‬ﻓﻤﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻧﻪ ﻟﻢ ﺗﻘﻢ ﻟﻠﻌﺮﺏ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺩﻭﻟﺔ ﲡﻤﻌﻬﻢ ﻓﻲ ﺗﺎﺭﻳﺨﻬﻢ‬
‫ﻛﻠﻪ‪ ,‬ﻭﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻟﻚ ﺇﻻ ﻫﺬﻩ ﺍﻟﺪﻭﻳﻼﺕ ﺃﻭ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﻓﻲ ﺟﻨﻮﺏ ﺍﳉﺰﻳﺮﺓ ﻭﺷﻤﺎﻟﻬﺎ‪.‬‬

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 ‫‪ -٢‬ﻇﻬﻮر زﻋﺎﻣﺎت ﻏﻴﺮ ﻣﺘﺰﻧﺔ‪:‬‬
‫ﻋﻠﻰ ﺃﻥ ﻋﺪﻡ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺃﻣﻮﺭ ﺃﺧﺮﻯ ﻧﻌﺘﻘﺪ ﺃﻧﻬﺎ ﺳﺎﻫﻤﺖ ﻓﻲ ﻧﺸﺄﺓ‬
‫ﺍﻟﺼﻌﻠﻜﺔ ﻭﺍﻧﺘﺸﺎﺭﻫﺎ‪ ,‬ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻇﻬﻮﺭ ﺯﻋﺎﻣﺎﺕ ﻏﻴﺮ ﻣﺘﺰﻧﺔ ﻓﻲ ﺍﳌﺠﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ‪ ,‬ﻛﺎﻧﺖ‬
‫ﻫﺬﻩ ﺍﻟﺰﻋﺎﻣﺎﺕ ﺗﺘﻤﺜﻞ ﻓﻲ ﺭﺅﺳﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻌﺸﺎﺋﺮ‪ ,‬ﻭﻫﺆﻻﺀ ﺍﻟﺮﺅﺳﺎﺀ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻟﻚ ﻗﺎﻧﻮﻥ ﻳﻨﻈﻢ‬
‫ﻭﺻﻮﻟﻬﻢ ﺇﻟﻰ ﺍﻟﺮﻳﺎﺳﺔ ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺻﻔﺎﺕ ﺗﻌﺎﺭﻓﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﺴﻮﺩ ﻣﻦ ﺃﺟﻠﻬﺎ ﻣﻦ ﻳﺘﺤﻠﻰ‬
‫ﺑﻬﺎ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻧﻈﺮﺓ ﺍﻟﻘﺒﺎﺋﻞ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ...‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻓﻲ‬
‫ﲢﺪﻳﺪ ﻣﻘﻮﻣﺎﺕ ﺍﻟﺮﻳﺎﺳﺔ ﻭﺍﻟﺴﻴﺎﺩﺓ ﻭﻓﻲ ﺍﻧﻄﺒﺎﻕ ﻫﺬﻩ ﺍﳌﻘﻮﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺗﺴﻨﺪ ﺇﻟﻴﻬﻢ ﺍﻟﺴﻴﺎﺩﺓ‬
‫ﻭﺍﻟﺮﻳﺎﺳﺔ‪ ,‬ﺇﺫ ﻟﻢ ﻳﻜﻦ ﻟﻠﺰﻋﺎﻣﺔ ﻗﺎﻧﻮﻥ ﻭﻟﻮ ﻋﺮﻓﻲ ﻳﻨﻈﻢ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪.‬‬

‫ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﺍﻟﺴﺎﺩﺓ ﻗﺪ ﺳﺎﻫﻤﻮﺍ ﻣﻊ ﺍﻟﻈﺮﻭﻑ ﺍﻟﻘﻴﺎﺳﻴﺔ ﻋﻠﻰ ﻣﺠﺘﻤﻊ ﻣﺤﺪﻭﺩ ﺍﳌﻮﺍﺭﺩ‪,‬‬
‫ﻼ ﻣﻦ ﻋﻮﺍﻣﻞ ﲤﺮﺩ‬ ‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻳﻀﺎﹱ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻣﻦ ﺟﺎﻧﺐ ﺑﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ ﻋﺎﻣ ﹱ‬
‫ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ‪ ,‬ﻭﳉﻮﺋﻬﻢ ﺇﻟﻰ ﻭﺳﺎﺋﻞ ﺍﻟﺼﻌﻠﻜﺔ‪.‬‬

‫‪ -٣‬ﻋﺪم اﻟﺘﻮازن ﺑﻴﻦ اﻟﻔﻘﺮ واﻟﻐﻨﻰ‪:‬‬

‫ﺃﺟﻤﻌﺖ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻌﺎﺟﻤﻬﺎ ﻭﻛﺬﻟﻚ ﺩﻭﺍﺋﺮ ﺍﳌﻌﺎﺭﻑ ﻋﻠﻰ ﺃﻥ ﺃﺻﻞ ﺍﻟﺼﻌﻠﻜﺔ ﺍﻟﻔﻘﺮ‪,‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﻳﻠﻘﻲ ﺿﻮﺀﺍﹱ ﻗﻮﻳﺎﹱ ﻋﻠﻰ ﻧﺸﺄﺓ ﺍﻟﺼﻌﻠﻜﺔ ﻭﻛﺬﻟﻚ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺍﳌﺎﺩﻳﺔ ﺣﻴﺚ‬
‫ﻳﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﻮﺀ ﺃﻥ ﻣﻦ ﺃﺑﺮﺯ ﻣﺎ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺼﻌﻠﻜﺔ ﻓﻲ ﻧﺸﺄﺗﻬﺎ ﻭﻓﻲ ﺣﻴﺎﺗﻬﺎ ﺍﻟﻔﻘﺮ‪.‬‬

‫ﻭﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺃﻧﻔﺴﻬﻢ ﻳﻨﻄﻖ ﺑﻬﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ,‬ﺑﻞ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﻟﻔﻘﺮ ﻛﺎﻥ ﺃﺑﺮﺯ ﺍﳌﻌﺎﻧﻲ‬
‫ﺍﻟﺘﻲ ﺗﺮﺩﺩﺕ ﻓﻲ ﺷﻌﺮﻫﻢ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ,‬ﺑﻞ ﻧﻜﺎﺩ ﻻ ﳒﺪ ﺷﺎﻋﺮﺍﹱ ﻣﻨﻬﻢ ﻟﻢ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻔﻘﺮ ﻓﻲ‬
‫ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭﻩ‪ ,‬ﻭﺻﻮﺭ ﺍﻟﻔﻘﺮ ﻋﻨﺪ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻟﻢ ﺗﻜﻦ ﲤﺜﻞ ﻓﻘﺮﺍﹱ ﻋﺎﺩﻳﺎﹱ‪ ,‬ﻭﺇﳕﺎ ﻓﻘﺮﺍﹱ ﻗﺎﺳﻴﺎﹱ‪..‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺴﻠﻴﻚ ﻳﻘﻮﻝ‪:‬‬
‫ﺇﺫﺍ ﻗﻤﺖ ﺗﻐﺸﺎﻧﻲ ﻇﻼﻝ ﻓﺄﻓﺴﺪﺕ‬ ‫ﻭﺣﺘﻰ ﺭﺃﻳﺖ ﺍﳉﻮﻉ ﺑﺎﻟﺼﻴﻒ ﺿﺮﻧﻲ‬

‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻮﺍﺯﻥ ﺃﻭ ﺗﻘﺎﺭﺏ ﻓﻲ ﺍﻟﺜﺮﻭﺓ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﻓﻲ‬
‫ﺑﻴﺌﺔ ﺃﺑﺮﺯ ﺷﺮﺍﺋﻌﻬﺎ ﺍﻟﺴﻴﻒ ﻭﺷﺪﺓ ﺍﻟﺒﺄﺱ‪ ..‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﺜﺮﺍﺀ ﺍﻟﻔﺎﺣﺶ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﻟﻌﺮﺏ‬
‫ﺩﻭﻥ ﺑﻌﺾ ﺗﻔﻴﺾ ﺑﻬﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻷﺧﺒﺎﺭ ﻭﻫﺬﺍ ﺍﻟﺜﺮﺍﺀ ﺍﳌﺠﺎﻭﺭ ﻟﻠﻔﻘﺮ ﻫﻮ ﺍﻟﺬﻱ ﻧﻌﻨﻴﻪ ﻓﻲ ﺇﺛﺎﺭﺓ‬

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 ‫ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﻔﻘﺮ‪ ,‬ﻭﻫﺬﺍ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﻮﺭﺩ ﻳﺨﺎﻃﺐ ﺍﻣﺮﺃﺗﻪ ﻗﺎﺋ ﹱ‬
‫ﻼ‪:‬‬
‫ﺭﺃﻳـــﺖ ﺍﻟــﻨــﺎﺱ ﺷــﺮﻫــﻢ ﺍﻟﻔﻘـــﻴﺮ‬ ‫ﺫﺭﻳـــﻨـــﻲ ﻟــﻠــﻐــــــــﻨــﻰ ﺃﺳـــــﻌــﻰ ﻓــﺈﻧــﻲ‬
‫ﻭﺇﻥ ﺃﻣـــﺴـــﻰ ﻟـــﻪ ﻛــــﺮﻡ ﻭﺧـــﻴﺮ‬ ‫ﻭﺃﺣــﻘــﺮﻫــﻢ ﻭﺃﻫــــــــﻮﻧــﻬــﻢ ﻋﻠﻴﻬﻢ‬
‫ﺣــﻠــﻴــﻠــﺘــﻪ ﻭﻳـــﻨـــــــﻬـــﺮﻩ ﺍﻟــﺼــﻐــﻴــﺮ‬ ‫ﻳــﺒــﺎﻋــــــــﺪﻩ ﺍﻟـــﻘـــﺮﻳـــﺐ ﻭﺗـــﺰﺩﺭﻳـــﻪ‬
‫ﻳـــﻜـــﺎﺩ ﻓــــــﺆﺍﺩ ﺻـــــﺎﺣــﺒــﻪ ﻳــﻄــﻴــﺮ‬ ‫ﻭﺗــﻠــﻘــﻰ ﺫﺍ ﺍﻟــﻐــﻨــﻰ ﻭﻟــــﻪ ﺟــﻼﻝ‬
‫ﻭﻟــــﻜــــﻦ ﻟــﻠــﻐــﻨـــــﻲ ﺭﺏ ﻏــﻔـــــﻮﺭ‬ ‫ﻗـــﻠـــﻴـــﻞ ﺫﻧــــﺒــــﻪ ﻭﺍﻟـــــﺬﻧـــــﺐ ﺣــﺘــﻢ‬
‫‪ -٤‬ﻃﺒﻴﻌﺔ ا‪¤‬رض واﻟﺤﻴﺎة‪:‬‬
‫ﻭﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺍﳉﺰﻳﺮﺓ ﻛﻞ ﻣﺎ ﻓﻴﻬﺎ ﻗﺎﺱ ﻋﻨﻴﻒ‪ ,‬ﻓﻔﻘﺮﻫﺎ ﻭﺟﺪﺑﻬﺎ ﻗﺎﺱ ﻋﻨﻴﻒ ﻭﻣﻨﺎﺧﻬﺎ‬
‫ﻓﻲ ﻛﻠﺘﺎ ﺣﺎﻟﺘﻴﻪ ﻛﺬﻟﻚ‪ ,‬ﺑﺮﺩ ﺷﺪﻳﺪ ﻭﺣﺮ ﺃﺷﺪ ﻣﻨﻪ‪ ,‬ﻛﻤﺎ ﻳﺼﻒ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﻟﻬﺸﺎﻡ ﺑﻦ‬
‫ﻋﺒﺪﺍﳌﻠﻚ ﺑﺮﺩ ﺑﻴﺸﺔ ﺍﻟﺴﻤﺎﻭﺓ‪ ,‬ﻓﻴﻘﻮﻝ‪" :‬ﺣﺘﻰ ﺇﺫﺍ ﻛﻨﺎ ﺑﺒﻴﺸﺔ ﺍﻟﺴﻤﺎﻭﺓ ﺑﻌﺚ ﺍﻪﻠﻟ ﻋﻠﻴﻨﺎ ﺭﻳﺤﺎ ﺣﺮﺟﻔﺎ‬
‫)ﺑﺎﺭﺩﺓ( ﺍﻧﺤﺠﺮﺕ ﻟﻬﺎ ﺍﻟﻄﻴﺮ ﻓﻲ ﺃﻭﻛﺎﺭﻫﺎ ﻭﺍﻟﺴﺒﺎﻉ ﻓﻲ ﺃﺳﺮﺍﺑﻬﺎ‪ ,‬ﻓﻠﻢ ﺃﻫﺘﺪ ﻟﻌﻠﻢ )ﺣﻴﻞ( ﻻﻣﻊ‪ ,‬ﻭﻻ‬
‫ﻟﻨﺠﻢ ﻃﺎﻟﻊ"‪.‬‬

‫ﺇﻥ ﻇﺮﻭﻑ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﺎﻧﺖ ﺗﻴﺴﺮ ﻟﻬﻢ ﺍﻟﺘﻨﻘﻞ ﺇﻟﻰ ﺃﻭﺳﻊ ﻣﺪﺍﻩ‪ ,‬ﻭﺇﻥ‬
‫ﻃﺒﻴﻌﺔ ﺍﻷﺭﺽ ﺑﺠﺒﺎﻟﻬﺎ ﻭﻗﻔﺎﺭﻫﺎ ﻛﺎﻧﺖ ﺗﺘﻴﺢ ﺍﳊﺼﺎﻧﺔ ﻭﺍﳊﻤﺎﻳﺔ ﺇﻟﻰ ﺃﻭﺳﻊ ﻣﺪﻯ ﺃﻳﻀﺎﹱ‪.‬‬

‫ﻭﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﺧﺒﺎﺭ ﻫﺆﻻﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ‪ ,‬ﺍﳌﺘﺘﺒﻊ ﻟﻈﺮﻭﻑ ﻧﺸﺄﺗﻬﻢ ﻭﺣﻴﺎﺗﻬﻢ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻼﺣﻆ‬
‫ﻓﻲ ﻭﺿﻮﺡ ﺛﻼﺙ ﻃﻮﺍﺋﻒ ﻣﺨﺘﻠﻔﺔ ﺗﺘﺄﻟﻒ ﻣﻨﻬﺎ ﻋﺼﺎﺑﺘﻬﻢ‪:‬‬

‫ﺃ‪ -‬ﻃﺎﺋﻔﺔ "ﺍﳋﻠﻌﺎﺀ ﺍﻟﺸﺬﺍﺫ" ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﺗﻬﻢ ﻗﺒﺎﺋﻠﻬﻢ‪ ,‬ﻭﺗﺒﺮﺃﺕ ﻣﻨﻬﻢ‪ ,‬ﻭﻃﺮﺩﺗﻬﻢ ﻣﻦ ﺣﻤﺎﻫﺎ‪,‬‬
‫ﻭﻗﻄﻌﺖ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻬﻢ ﻣﻦ ﺻﻠﺔ‪ ,‬ﻭﲢﻠﻠﺖ ﺑﻬﺬﺍ ﻣﻦ ﺍﻟﻌﻘﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻬﻢ‪,‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺼﻮﺭﻩ ﺍﳌﺜﻞ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻘﺪﱘ "ﻓﻲ ﺍﳉﺮﻳﺮﺓ ﺗﺸﺘﺮﻙ ﺍﻟﻌﺸﻴﺮﺓ"‪ ..‬ﻓﺄﺻﺒﺤﺖ ﻻ ﲢﺘﻤﻞ ﻟﻬﻢ‬
‫ﺟﺮﻳﺮﺓ‪ ,‬ﻭﻻ ﺗﻄﺎﻟﺐ ﺑﺠﺮﻳﺮﺓ ﻳﺠﺮﻫﺎ ﺃﺣﺪ ﻋﻠﻴﻬﻢ‪ ,‬ﻣﺜﻞ ﺣﺎﺟﺰ ﺍﻷﺯﺩﻱ‪ ,‬ﻭﻗﻴﺲ ﺑﻦ ﺍﳊﺪﺍﺩﻳﺔ‪ ,‬ﻭﺃﺑﻲ‬
‫ﺍﻟﻄﻤﺤﺎﻥ ﺍﻟﻘﻴﻨﻲ‪.‬‬

‫ﺏ‪ -‬ﻃﺎﺋﻔﺔ "ﺍﻷﻏﺮﺑﺔ" ﺍﻟﺴﻮﺩ ﺍﻟﺬﻳﻦ ﺳﺮﻯ ﺇﻟﻴﻬﻢ ﺍﻟﺴﻮﺍﺩ ﻣﻦ ﺃﻣﻬﺎﺗﻬﻢ ﺍﻹﻣﺎﺀ ﻓﻠﻢ ﻳﻌﺘﺮﻑ ﺑﻬﻢ‬
‫ﺁﺑﺎﺅﻫﻢ ﺍﻟﻌﺮﺏ‪ ,‬ﻭﻟﻢ ﻳﻨﺴﺒﻮﻫﻢ ﺇﻟﻴﻬﻢ‪ ,‬ﻷﻥ ﺩﻣﺎﺀﻫﻢ ﻟﻴﺴﺖ ﻋﺮﺑﻴﺔ ﺧﺎﻟﺼﺔ‪ ,‬ﻭﺇﳕﺎ ﺧﺎﻟﻄﺘﻬﺎ ﺩﻣﺎﺀ‬
‫ﺃﺟﻨﺒﻴﺔ ﺳﻮﺩﺍﺀ ﻻ ﺗﺼﻞ ﻣﻦ ﺩﺭﺟﺔ ﻧﻘﺎﺋﻬﺎ ﺇﻟﻰ ﺩﺭﺟﺔ ﺍﻟﺪﻡ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﻣﺜﻞ ﺗﺄﺑﻂ ﺷﺮﺍﹱ‪ ,‬ﻭﺍﻟﺸﻨﻔﺮﻱ‪,‬‬
‫ﻭﺍﻟﺴﻠﻴﻚ ﺑﻦ ﺍﻟﺴﻠﻜﻪ‪.‬‬

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‫ﺟـ‪ -‬ﻃﺎﺋﻔﺔ ﺍﳌﺘﻤﺮﺩﻳﻦ ﺍﻟﺬﻱ ﺗﺼﻌﻠﻜﻮﺍ ﻧﺘﻴﺠﺔ ﻟﺘﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳌﺨﺘﻠﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ‬
‫ﺗﺴﻮﺩ ﺍﳌﺠﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ‪ ,‬ﻭﳝﺜﻠﻬﻢ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﻮﺭﺩ ﻭﻣﻦ ﻛﺎﻥ ﻳﻠﺘﻒ ﺣﻮﻟﻪ ﻣﻦ ﻓﻘﺮﺍﺀ ﺍﻟﻌﺮﺏ‪ ,‬ﻭﻛﺬﻟﻚ‬
‫ﺗﻠﻚ ﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﻜﺒﻴﺮﺓ ﻣﻦ ﺻﻌﺎﻟﻴﻚ ﻫﺬﻳﻞ‪.‬‬

‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﺜﻼﺙ ﺗﺄﻟﻔﺖ ﻋﺼﺎﺑﺎﺕ ﺍﻟﺼﻌﺎﻟﻴﻚ‪ ,‬ﻭﻫﻰ ﻋﺼﺎﺑﺎﺕ ﻗﻄﻌﺖ ﻣﺎ ﺑﻴﻨﻬﺎ‬
‫ﻭﺑﲔ ﻗﺒﺎﺋﻠﻬﺎ ﻣﻦ ﺻﻼﺕ‪ ,‬ﻭﺍﻧﻄﻠﻘﺖ ﺇﻟﻰ ﺍﻟﺼﺤﺮﺍﺀ‪ ,‬ﻛﻤﺎ ﺗﻨﻄﻠﻖ ﺍﻟﺬﺋﺎﺏ ﺍﳉﺎﺋﻌﺔ‪ ,‬ﻟﺘﺸﻖ ﻟﻨﻔﺴﻬﺎ‬
‫ﻃﺮﻳﻘﺎﹱ ﻓﻲ ﺍﳊﻴﺎﺓ‪ ,‬ﻭﻗﺪ ﺟﻤﻊ ﺑﻴﻨﻬﺎ ‪ -‬ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻗﺒﺎﺋﻠﻬﺎ– ﺍﻟﻔﻘﺮ‪ ,‬ﻭﺍﻟﺘﺸﺮﺩ‪ ,‬ﻭﺍﻟﺘﻤﺮﺩ‪ ,‬ﻭﺍﻟﻜﻔﺮ‬
‫ﺑﺎﻷﻭﺿﺎﻉ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﺘﻲ ﻳﺆﻣﻦ ﺑﻬﺎ ﺍﳌﺠﺘﻤﻊ ﺍﻟﺬﻱ ﺧﺮﺟﺖ ﻋﻠﻴﻪ‪ ,‬ﻭﺍﻹﳝﺎﻥ ﺑﺄﻥ‬
‫ﺍﳊﻖ ﻟﻠﻘﻮﺓ‪ ,‬ﻭﺃﻥ ﺍﻟﻀﻌﻴﻒ ﺿﺎﺋﻊ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺘﻤﻊ‪.‬‬

‫ﺧﺼﺎﺋﺺ ﺷﻌﺮ اﻟﺼﻌﺎﻟﻴﻚ‬

‫أوﻻً‪ :‬ﻣﻮﺿﻮﻋﺎت ﺷﻌﺮﻫﻢ‪:‬‬
‫ﺍﳌﺘﺘﺒﻊ ﻷﺷﻌﺎﺭ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻳﺠﺪ ﺃﻧﻬﺎ ﺗﻨﺎﻭﻟﺖ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬

‫"ﺃﺣﺎﺩﻳﺚ ﺍﳌﻐﺎﻣﺮﺍﺕ‪ ,‬ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺮﺍﺭ‪ ,‬ﺷﻌﺮ ﺍﳌﺮﺍﻗﺐ‪ ,‬ﺍﻟﺘﻮﻋﺪ ﻭﺍﻟﺘﻬﺪﻳﺪ‪ ,‬ﻭﺻﻒ ﺍﻷﺳﻠﺤﺔ‪,‬‬
‫ﺳﺮﻋﺔ ﺍﻟﻌﺪﻭ‪ ,‬ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺮﻓﺎﻕ‪ ,‬ﺍﻟﻐﺰﻭﺍﺕ ﻋﻠﻰ ﺍﳋﻴﻞ‪ ,‬ﺍﻵﺭﺍﺀ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪,‬‬
‫ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺸﺮﺩ"‪.‬‬

‫ﻫﺬﻩ ﻫﻲ ﺃﻏﻠﺐ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺘﻲ ﻳﺪﻭﺭ ﺣﻮﻟﻬﺎ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ‪ ,‬ﻓﻲ ﺇﻃﺎﺭ ﺩﺍﺋﺮﺓ ﺍﻟﺼﻌﻠﻜﺔ‪,‬‬
‫ﻭﺳﻨﺘﻨﺎﻭﻝ ﻛﻞ ﻣﻮﺿﻮﻉ ﻋﻠﻲ ﺣﺪﺓ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫‪-١‬أﺣﺎدﻳﺚ اﻟﻤﻐﺎﻣﺮات‪:‬‬
‫ﻛﺎﻧﺖ ﺍﳌﻐﺎﻣﺮﺍﺕ ﻫﻲ ﺍﳊﺮﻓﺔ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺣﻴﺎﺗﻬﻢ‪ :‬ﻓﻬﻢ ﻣﺆﻣﻨﻮﻥ ﺑﻘﻴﻤﺘﻬﺎ ﻭﻳﻔﺨﺮﻭﻥ ﺑﻬﺎ‪,‬‬
‫ﻭﻫﻢ ﻳﺼﻔﻮﻥ ﻛﻞ ﻣﺎ ﻳﺤﺪﺙ ﻓﻲ ﻫﺬﻩ ﺍﳌﻐﺎﻣﺮﺍﺕ‪ ,‬ﻓﻬﺬﺍ ﺳﻠﻴﻚ ﻳﺨﺮﺝ ﻣﻊ ﺭﻓﻴﻘﲔ ﻟﻪ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻐﺎﺭﺓ‪,‬‬
‫ﻓﻲ ﻋﺸﻴﺔ ﻓﻴﻬﺎ ﺿﺒﺎﺏ ﻭﻣﻄﺮ‪ ,‬ﺣﺘﻰ ﻳﺄﺗﻮﺍ ﺑﻴﺘﺎ ﻗﺪ ﺍﻧﻔﺮﺩ ﻣﻦ ﺍﻟﺒﻴﻮﺕ‪ ,‬ﻭﻳﺄﺑﻰ ﺍﻟﺴﻠﻴﻚ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﻄﻞ ﻫﺬﻩ ﺍﻟﻐﺎﺭﺓ‪ ,‬ﻓﻴﺨﻠﻒ ﺻﺎﺣﺒﻴﻪ ﻭﺭﺍﺀﻩ‪ ,‬ﻭﻳﺘﺮﺑﺺ ﻫﻮ ﻤﺑﻔﺮﺩﺓ‪ ,‬ﺣﺘﻰ ﺇﺫﺍ ﺧﺮﺝ ﺭﺏ ﺍﻟﺒﻴﺖ ﺑﺈﺑﻠﻪ‬
‫ﻟﻴﻌﻴﺸﻬﺎ ﺗﺒﻌﻪ ﺍﻟﺴﻠﻴﻚ‪ ,‬ﺣﺘﻰ ﺇﺫﺍ ﻣﺎ ﺃﺧﺬﺕ ﺍﻟﺸﻴﺦ ﺳﻨﺔ ﻣﻦ ﺍﻟﻨﻮﻡ ﻭﻗﺪ ﻏﻄﻰ ﻭﺟﻬﻪ ﺑﺜﻮﺑﻪ ﻣﻦ ﺍﻟﺒﺮﺩ‪,‬‬
‫ﺣﺎﻧﺖ ﺍﻟﻔﺮﺻﺔ ﻟﻠﺴﻠﻴﻚ‪ ,‬ﻓﺎﺳﺘﻞ ﺳﻴﻔﻪ ﻣﻦ ﺭﺩﺍﺋﻪ ﻓﻀﺮﺑﻪ ﻓﺄﻃﺎﺭ ﺭﺃﺳﻪ‪ ,‬ﻭﺻﺎﺡ ﺑﺎﻹﺑﻞ ﻓﻄﺮﺩﻫﺎ‬

‫‪١٨٦‬‬
 ‫ﺇﻟﻰ ﺣﻴﺚ ﻳﻨﺘﻈﺮﻩ ﺻﺎﺣﺒﺎﻩ ﻓﻄﺮﺩﺍﻫﺎ ﻣﻌﻪ‪ ,‬ﺣﺘﻰ ﺇﺫﺍ ﻣﺎ ﺃﻃﻤﺄﻧﻮﺍ ﻓﺮﻍ ﺍﻟﺴﻠﻴﻚ ﻟﻔﻨﻪ ﻣﺴﺠﻼ ﻫﺬﻩ‬
‫ﺍﳌﻐﺎﻣﺮﺓ‪ ,‬ﻗﺎﻝ‪:‬‬

‫ﻭﻋﺎﺷـــــــــــﻴﺔ ﺭﺍﺣــــــــــــﺖ ﺑﻄــــــــــﺎﻧﺎ ﺫﻋـــــــــﺮﺗﻬﺎ‬

‫ﺑﺴــــــــــﻮﻁ ﻗﺘـــــــــــــﻴﻞ ﻭﺳـــــــﻄﻬﺎ ﻳﺘﺴــــﻴﻒ‬

‫ﻛﺄﻥ ﻋﻠــــــــــﻴﻪ ﻟـــــــــــــــﻮﻥ ﺑـــــــــــــﺮﺩ ﻣﺤـــــــــــــﺒﺮ‬

‫ﺇﺫﺍ ﻣــــــﺎ ﺃﺗــــــــــــــﺎﻩ ﺻـــــــﺎﺭﻡ ﻳﺘﻠــــــــﻬﻒ‬

‫ﻓﺒــــﺎﺕ ﻟـــــﻪ ﺃﻫــــــﻞ ﺧــــــــﻼﺀ ﻓـــــــﻨﺎﺅﻫﻢ‬

‫ﻭﻣـــــــﺮﺕ ﺑﻬـــــــــــﻢ ﻃﻴــــــــــﺮ ﻓﻠـــــﻢ ﻳﺘﻌﻴـــــﻔﻮﺍ‬

‫ﻭﺑﺎﺗــــــــــــﻮﺍ ﻳﻈـــــﻨﻮﻥ ﺍﻟﻈــــــــﻨﻮﻥ‪ ,‬ﻭﺻﺤـــﺒﺘﻲ‬

‫ﺇﺫﺍ ﻣــــــــﺎ ﻋـــــــﻠﻮﺍ ﻧﺸــــــــﺰﺍ ﺃﻫﻠـــــﻮﺍ ﻭﺃﻭﺟﻔــﻮﺍ‬

‫ﻭﻣــــــــﺎ ﻧﻠــــــــــــﺘﻬﺎ ﺣﺘﻰ ﺗﺼــــــﻌﻠﻜﺖ ﺣﻘــــــﺒﺔ‬

‫ﻭﻛـــــــــﺪﺕ ﻷﺳـــــــــــــــﺒﺎﺏ ﺍﳌﻨــــﻴﺔ ﺃﻋــــﺮﻓﻮﺍ‬

‫ﻭﺣــــــﺘﻰ ﺭﺃﻳﺖ ﺍﳉـــــــﻮﻉ ﺑﺎﻟﺼﻴﻒ ﺿــــــﺮﻧﻲ‬

‫ﺇﺫﺍ ﻗﻤــــــﺖ ﺗﻐﺸــــــﺎﻧﻲ ﻇـــــــﻼﻝ ﻓﺄﺳﺪﻑ‬

‫‪ -٢‬ﺷﻌﺮ اﻟﻤﺮاﻗﺐ‪:‬‬
‫ﺍﳌﺮﺍﻗﺐ ﻫﻲ ﺃﻣﺎﻛﻦ ﻓﻮﻕ ﺍﳌﺮﺗﻔﻌﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ﻛﺎﻥ ﻳﺸﺮﻑ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻳﺘﺮﺑﺼﻮﻥ‬
‫ﺑﺄﻋﺪﺍﺋﻬﻢ ﻭﺿﺤﺎﻳﺎﻫﻢ‪ ..‬ﻭﻫﻲ ﺩﺍﺋﻤﺎ ﻣﺮﻗﺒﺔ ﻣﻨﻴﻌﺔ ﺃﺑﻴﺔ ﻋﻠﻰ ﻣﻦ ﺳﻮﺍﻩ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﺸﻨﻔﺮﻱ ﻳﺮﺳﻢ‬
‫ﺻﻮﺭﺓ ﺭﺍﺋﻌﺔ ﳌﺮﻗﺒﺔ ﻣﻨﻴﻌﺔ ﻋﺎﻟﻴﺔ ﻳﻌﺠﺰ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﺍﻟﺼﻴﺎﺩ ﺍﳌﺎﻫﺮ ﺍﳋﻔﻴﻒ ﺍﻟﺬﻱ ﻳﺨﺮﺝ‬
‫ﺑﻜﻼﺑﻪ ﺍﳌﻀﺮﺍﺓ ﻟﻠﺼﻴﺪ‪ ,‬ﻭﻳﺼﻒ ﻛﻴﻒ ﺻﻌﺪ ﺇﻟﻴﻬﺎ ﻭﻗﺪ ﺃﻗﺒﻞ ﺍﻟﻠﻴﻞ ﺑﻈﻼﻟﻪ ﺍﳊﺎﻟﻚ ﺍﻟﺸﺪﻳﺪ‬
‫ﺍﻟﺬﻱ ﻳﻠﻒ ﺍﻟﻜﻮﻥ‪ ,‬ﻭﻗﺪ ﻗﻀﻰ ﺍﻟﻠﻴﻞ ﻓﻮﻗﻬﺎ ﻣﺘﺮﺑﺼﺎﹱ‪ ,‬ﻣﺤﺪﺑﺎﹱ ﻋﻠﻲ ﺫﺭﺍﻋﻴﻪ ﻣﺒﺎﻟﻐﺔ ﻓﻲ ﺗﺨﻔﻴﻪ‪ ,‬ﻛﻤﺎ‬
‫ﻳﺘﻄﻮﻯ ﺍﻷﻓﻌﻮﺍﻥ ﺍﳌﺘﻜﺴﺮ‪ ,‬ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ﺳﻮﻯ ﻧﻌﻠﲔ ﺑﺎﻟﻴﺘﲔ‪ ,‬ﻭﺛﻴﺎﺏ ﺃﺧﻼﻕ‪ ,‬ﺛﻢ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ‬

‫‪١٨٧‬‬
 ‫ﻻ ﻳﻔﺎﺭﻗﻮﻧﻪ‪ ,‬ﺳﻴﻔﻪ ﻭﻗﻮﺳﻪ ﻭﺳﻬﺎﻣﻪ‪:‬‬
‫ﻭﻣﺮﻗـــــــﺒﺔ ﻋﻴـــــــــﻄﺎﺀ ﻳﻘﺼــــــﺮ ﺩﻭﻧـــــــــــــﻬﺎ‬
‫ﺃﺧـــــــﻮ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺮﺟــــــﻞ ﺍﳋﻔﻴﻒ ﺍﳌﺸﻐﻒ‬
‫ﳕﻴـــﺖ ﺇﻟـــﻰ ﺃﻋﻠـــﻰ ﺫﺭﺍﻫـــﺎ ﻭﻗـــﺪ ﺩﻧـــﺎ‬
‫ﻣـــﻦ ﺍﻟﻠﻴـــﻞ ﻣﻠﺘـــﻒ ﺍﳊﺪﻳﻘـــﺔ ﺃﺳـــﺪﻑ‬
‫ﻓــــــﺒﺖ ﻋﻠﻰ ﺣـــــــﺪ ﺍﻟﺬﺭﺍﻋـــــــــﲔ ﻣﺤـــــــﺪﺑﺎ‬
‫ﻛـــــــــﻤﺎ ﻳﺘﻄــــــــــﻮﻯ ﺍﻷﺭﻗــــــــﺶ ﺍﳌﺘﻘﺼـــﻒ‬
‫ﻗﻠــــــــﻴﻞ ﺟـــــــــﻬﺎﺯﻱ ﻏﻴﺮ ﻧﻌــــــــــﻠﲔ ﺃﺳﺤـــــﻘﺖ‬
‫ﺻــــــــــﺪﻭﺭﻫﻤﺎ ﻣﺨﺼــــــــــــﻮﺭﺓ ﻻ ﺗﺨــــﺼﻒ‬
‫ﻭﻣﻠﺤـــــــــــــــﻔﺔ ﺩﺭﺱ ﻭﺟــــــــــــــﺮﺩ ﻣـــــــــــــﻼﺀﺓ‬
‫ﺇﺫﺍ ﺍﳒــــــــــﻤﺖ ﻣﻦ ﺟـــــــــﺎﻧﺐ ﻻ ﺗــــــﻜﻔﻒ‬
‫ﻭﻗﺪ ﻭﺻﻒ ﺍﳌﺮﻗﺒﺔ ﺃﻳﻀﺎ ﻛﻞ ﻣﻦ‪ :‬ﺗﺄﺑﻂ ﺷﺮﺍ‪ ,‬ﻭﺫﻱ ﺍﻟﻜﻠﺐ‪ ,‬ﻭﺃﺑﻲ ﺧﺮﺍﺵ‪ ,‬ﻭﻏﻴﺮﻫﻢ‪.‬‬

‫‪ -٣‬اﻟﺘﻮﻋﺪ واﻟﺘﻬﺪﻳﺪ‪:‬‬
‫ﻛﺜﺮ ﻓﻲ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﺮﺑﺺ ﻭﺍﻟﺘﻬﺪﻳﺪ‪ ..‬ﻓﻜﺎﻥ ﺍﻟﺸﻨﻔﺮﻱ ﻳﺘﻮﻋﺪ ﺑﻨﻲ ﺳﻼﻣﺎﻥ‬
‫ﺍﻟﺬﻳﻦ ﻋﺎﻫﺪ ﻧﻔﺴﻪ ﻟﻴﻘﺘﻠﻦ ﻣﻨﻬﻢ ﻣﺎﺋﺔ‪ ,‬ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺳﺒﺐ ﺗﺼﻌﻠﻜﻪ‪.‬‬

‫ﻭﻫﺬﺍ ﻋﻤﺮﻭ ﺫﻭ ﺍﻟﻜﻠﺐ ﻳﻌﻠﻦ ﺃﻋﺪﺍﺀﻩ ﺑﺄﻥ ﺍﻟﺼﺮﺍﻉ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﺳﻴﻜﻮﻥ ﻣﺮﻳﺮﺍ ﻻ ﺭﺣﻤﺔ ﻓﻴﻪ‪,‬‬
‫ﺍﻟﻮﻳﻞ ﻓﻴﻪ ﻟﻠﻤﻐﻠﻮﺏ‪ ,‬ﻭﻳﻨﺬﺭﻫﻢ ﺑﺄﻧﻪ ﻟﻦ ﻳﺮﺣﻤﻬﻢ ﺇﺫﺍ ﻇﻔﺮ ﺑﻬﻢ‪ ,‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﺮﻳﺪ ﻣﻨﻬﻢ ﺭﺣﻤﺔ ﺇﺫﺍ‬
‫ﻫﻢ ﻇﻔﺮﻭﺍ ﺑﻪ‪ ,‬ﻓﻠﻴﻜﻦ ﺍﻟﺼﺮﺍﻉ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻋﻨﻴﻔﺎ‪ ,‬ﻭﻟﻴﻐﺰﻫﻢ ﺑﺮﻓﺎﻗﻪ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺍﻟﺸﺠﻌﺎﻥ ﺍﻟﺬﻳﻦ‬
‫ﻳﺨﺘﻠﻒ ﻋﺪﺩﻫﻢ ﺑﲔ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﺎﻋﺔ‪ ..‬ﻭﻫﻮ – ﻓﻮﻕ ﺫﻟﻚ ﻛﻠﻪ – ﻳﺘﻮﻋﺪﻫﻢ ﺑﺄﻧﻪ ﻟﻦ ﻳﻜﻒ ﻋﻦ‬
‫ﻏﺰﻭﻫﻢ ﺣﺘﻰ ﻳﻘﺘﻠﻬﻢ‪ ,‬ﻭﻳﺮﻣﻞ ﻧﺴﺎﺀﻫﻢ‪:‬‬

‫ﻓــــــــــــــﺈﻥ ﺍﺛﻘﻔـــــــــــــــﺘﻤﻮﻧﻲ ﻓﺎﻗﺘـــــــــــــــﻠﻮﻧﻲ‬

‫ﻭﺇﻥ ﺃﺛﻘــــــــــﻒ ﻓﺴـــــــــــــﻮﻑ ﺗــــــــــــﺮﻭﻥ ﺑﺎﻟﻲ‬

‫‪١٨٨‬‬
 ‫ﻓـــــــــــــﺄﺑﺮﺡ ﻏـــــــــــﺎﺯﻳﺎ ﺃﻫـــــــــــــﺪﻱ ﺭﻋــــــــــﻴﻼ‬

‫ﺃﺅﻡ ﺳـــــــــــــﻮﺍﺩ ﻃــــــــــــﻮﺩ ﺫﻱ ﳒــــــــــــﺎﻝ‬

‫ﻭﻳــــــــــــــﺒﺮﺡ ﻭﺍﺣــــــــــــﺪ ﻭﺍﺛــــــــــﻨﺎﻥ ﺻــــــــــــﺤﺒﻲ‬

‫ﻭﻳﻮﻣــــــــﺎ ﻓﻲ ﺃﺿــــــﺎﻣﻴﻢ ﺍﻟﺮﺟــــــــــﺎﻝ‬

‫ﺑﻔﺘــــــــﻴﺎﻥ ﻋﻤــــــــــﺎﺭﻁ ﻣــــــــــــﻦ ﻫـــــﺬﻳـــــــﻞ‬

‫ﻫـــــــــــــﻢ ﻳﻨﻔــــــــــﻮﻥ ﺁﻧــــــــــﺎﺱ ﺍﳊــــــــــﻼﻝ‬

‫ﻭﺃﺑـــــــــــﺮﺡ ﻓﻲ ﻃـــــــــﻮﺍﻝ ﺍﻟﺪﻫــــــــــﺮ ﺣـــــﺘﻰ‬

‫ﺃﻗــــــــــــﻴﻢ ﻧﺴـــــــــــﺎﺀ ﺑﺠـــــــــﻠﺔ ﺑﺎﻟﻨﻌــــــﺎﻝ‬

‫ﻭﻫﺬﺍ ﺗﺄﺑﻂ ﺷﺮﺍ ﻳﺘﻮﻋﺪ ﻭﻟﻜﻦ ﺑﻌﺪ ﺍﻷﺷﻬﺮ ﺍﳊﺮﻡ ﻓﻴﻘﻮﻝ‪:‬‬

‫ﻓﻌـــــــــﺪﻭﺍ ﺷﻬـــــــــﻮﺭ ﺍﳊــــــــــﺮﻡ ﺛﻢ ﺗﻌـــــــــﺮﻓﻮﺍ‬

‫ﻗـــــــــﺘﻴﻞ ﺃﻧـــــــــــــﺎﺱ ﺃﻭ ﻓﺘــــــــــﺎﺓ ﺗﻌـــــــــﺎﻧﻖ‬

‫‪ -٤‬وﺻﻒ ا‪¤‬ﺳﻠﺤﺔ‪:‬‬
‫ﻳﻌﺘﺰ ﺍﻟﺼﻌﻠﻮﻙ ﺑﺴﻼﺣﻪ; ﻓﺼﺨﺮ ﺍﻟﻐﻲ ﺣﺮﻳﺺ ﻋﻠﻴﻪ ﻳﺨﺸﻰ ﺇﻥ ﻫﻮ ﺗﺮﻛﻪ ﺃﻥ ﻳﻨﺘﻘﻢ ﻣﻨﻪ ﺃﻋﺪﺍﺅﻩ‬
‫ﻓﻴﻘﻮﻝ‪:‬‬
‫ﺃﺧــﺎﻑ ﺃﻥ ﻳﻨﺠﺰﻭﺍ ﺍﻟــﺬﻱ ﻭﻋــﺪﻭﺍ‬ ‫ﺫﻟــــــــﻚ ﺑــــــــﺰﻱ ﻓــــﻠــــﻢ ﺃﻓــــﺮﻃــــﻪ‬

‫ﻭﺍﻷﻋﻠﻢ ﺍﻟﻬﺬﻟﻲ ﻳﺠﻌﻞ ﻧﻔﺴﻪ ﺑﺴﻼﺣﻪ ﺻﻨﻮﺍ ﻟﻠﻤﻮﺕ‪ ,‬ﻓﻴﻘﻮﻝ‪:‬‬

‫ﺗــــﻼﻕ ﺍﳌــــﻮﺕ ﻟــﻴـــــﺲ ﻟـــﻪ ﻋــﺪﻳــﻼ‬ ‫ﻣـﺘﻰ ﻣــﺎ ﺗﻠﻘﻨﻲ ﻭﻣﻌـﻲ ﺳﻼﺣﻲ‬

‫ﻭﻋﻤﺮﻭ ﺑﻦ ﺑﺮﺍﻗﺔ ﻳﻘﻮﻝ‪:‬‬

‫ﻭﺍﻧــﻔــﺎ ﺣﻤﻴﺎ ﲡﺘـــﻨﺒﻚ ﺍﳌﻈـﺎﻟﻢ‬ ‫ﻣﺘﻰ ﲡﻤﻊ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻛﻲ ﻭﺻﺎﺭﻣﺎ‬

‫‪١٨٩‬‬
 ‫ﻭﻗﺪ ﻭﺻﻒ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺍﻟﺴﻴﻒ‪ ,‬ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻨﻔﺮﻱ‪:‬‬

‫ﻭﺃﺑﻴـــــــــــﺾ ﻣــــــــــﻦ ﻣــــــــﺎﺀ ﺍﳊـــــﺪﻳﺪ ﻣﻬـــــﻨﺪ‬

‫ﻣﺠـــــــــﺰ ﻷﻃـــــــﺮﺍﻑ ﺍﻟﺴــــﻮﺍﻋﺪ ﻣﻘـــــﻄﻒ‬

‫ﻭﻭﺻﻔﻮﺍ ﺍﻟﺴﻬﺎﻡ ﻭﻧﺼﺎﻟﻬﺎ‪ ,‬ﻓﻌﻤﺮﻭ ﺫﻭ ﺍﻟﻜﻠﺐ ﻳﻌﻨﻲ ﺑﻮﺻﻒ ﻧﺼﺎﻝ ﺳﻬﺎﻣﻪ ﻷﻧﻬﺎ ﺍﻟﺘﻲ ﻳﻜﻤﻦ ﻓﻲ‬
‫ﺳﻨﺎﻧﻬﺎ ﺍﳌﻮﺕ‪ ,‬ﻓﻬﻲ ﺣﻴﻨﺎ ﺭﻣﺎﺡ ﻃﺎﺋﺮﺓ ﻳﻜﺴﻮﻫﺎ ﺭﻳﺶ ﻣﻨﺴﻮﻝ‪:‬‬

‫ﻣﺴـــــــــﻴﺮﺍﺕ‬ ‫ﻛﺎﻟـــــــﺮﻣـــــــﺎﺡ‬ ‫ﻭﺛﺠــــــــــــــﺮﺍ‬

‫ﻛﺴــــــــــــــﲔ ﺩﻭﺍﺧــــــــﻞ ﺍﻟﺮﻳـــــــــﺶ ﺍﻟﻨﹹﺴـــــــﺎﻝ‬

‫ﻭﻫﻲ ﺣﻴﻨﺎﹱ ﺁﺧﺮ ﻛﺄﻧﻬﺎ ﺷﻮﻙ ﺍﻟﻌﻀﺎﺓ‪:‬‬

‫ﻭﻓــــــﻲ ﻗﻌـــــــــــــﺮ ﺍﻟﻜـــــــﻨﺎﻧﺔ ﻣﺮﻫـــــــــــﻔﺎﺕ‬

‫ﻛﺄﻥ ﻇﺒــــــــــــﺎﺗﻬﺎ ﺷـــــــــــﻮﻙ ﺍﻟﺴــــــــــــﻴﺎﻝ‬

‫ﻭﺍﻫﺘﻢ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺑﻮﺻﻒ ﺍﻟﻘﺴﻰ‪ ,‬ﻭﺧﺼﻮﺍ ﺑﺬﻟﻚ ﻣﻨﻬﺎ ﺍﻟﻠﻮﻥ ﻭﺍﻟﺼﻮﺕ‪.‬‬

‫ﻳﻘﻮﻝ ﺍﻟﺸﻨﻔﺮﻱ‪:‬‬

‫ﻭﺻﻔــــــــــﺮﺍﺀ ﻣــــــــــــــﻦ ﻧﺒــــــــــــﻊ ﺃﺑﻲ ﻇﻬــــــــﻴﺮﺓ‬

‫ﺗــــــــــﺮﻥ ﻛﺄﺭﻧــــــــــﺎﻥ ﺍﻟﺸـــــــــــﺠﻰ ﻭﺗﻬـــــــــــﺘﻒ‬

‫ﺇﺫﺍ ﻃـــــــﺎﻝ ﻓﻴــــﻬﺎ ﺍﻟــــﻨﺰﻉ ﺗــــــﺄﺑــﻰ ﺑﻌﺴـــــﺠﻬﺎ‬

‫ﻭﺗﺮﻣـــﻲ ﺑــــــــــــﺬﺭﻭﻳﻬـــﺎ ﺑﻬــــــــــــﻦ ﻓﺘــــــﻘﺬﻑ‬

‫ﻛـــــﺄﻥ ﺣﻔــــــﻴﻒ ﺍﻟﻨـــــــﺒﻞ ﻣﻦ ﻓﻮﻕ ﻋﺴــــﺠﻬﺎ‬

‫ﻋـــــــــﻮﺍﺯﺏ ﻧﺤـــﻞ ﺃﺧﻄــــــﺄ ﺍﻟﻐـــــــﺎﺭ ﻣﻄـــﻨﻒ‬

‫ﻭﻳﻜﺎﺩ ﻳﻨﺪﺭ ﺑﻴﻨﻬﻢ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺮﻣﺢ‪ ,‬ﻭﺫﻟﻚ ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻋﺪﺍﺋﲔ ﻻ ﻳﺴﺘﺨﺪﻣﻮﻥ ﺍﳋﻴﻞ ﺇﻻ‬
‫ﻧﺎﺩﺭﺍ‪ ,‬ﻓﻨﺪﺭ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺮﻣﺢ ﺍﻟﺬﻱ ﻫﻮ ﻋﺪﺓ ﺍﻟﻔﺎﺭﺱ ﻻ ﺍﻟﺮﺍﺟﻞ‪,‬‬

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 ‫ﻳﻘﻮﻝ ﺃﻣﻴﺮﻫﻢ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﻮﺭﺩ‪:‬‬

‫ﻭﺃﺳـــــﻤﺮ ﺧﻄـــــﻰ ﺍﻟﻘـــــــــــﻨﺎﺓ ﻣﺜـــــــــﻘﻒ‬

‫ﻭﺃﺟــــــــــﺮﺩ ﻋـــــــــﺮﻳﺎﻥ ﻭﺍﻟﺴـــــــﺮﺍﺓ ﻃــــــﻮﻳﻞ‬

‫ﻓﻴﺠﻤﻊ ﺑﲔ ﺍﻟﺮﻣﺢ ﻭﺍﻟﻔﺮﺱ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪.‬‬

‫ﺃﻣﺎ ﺣﺪﻳﺜﻬﻢ ﻋﻦ ﺃﺳﻠﺤﺔ ﺍﻟﺪﻓﺎﻉ )ﺍﻟﺪﺭﻉ ﻭﺍﻟﺘﺮﺱ ﻭﺍﳌﻐﻔﺮ(‪ ,‬ﻓﻘﺪ ﻛﺎﺩ ﻳﺘﻼﺷﻰ ﻧﺪﺭﺓ ﻷﻥ ﺳﻼﺣﻬﻢ‬
‫ﺍﻟﺪﻓﺎﻋﻲ ﺍﻷﻭﻝ ﻫﻮ ﺳﺮﻋﺔ ﺍﻟﻌﺪﻭ ﺍﳌﺬﻫﻠﺔ‪ .‬ﻓﺼﺨﺮ ﺍﻟﻐﻲ ﻣﺜﻼ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﺑﺰﻩ ﻳﺸﻴﺮ ﻓﻲ‬
‫ﺳﺮﻋﺔ ﺇﻟﻰ ﺗﺮﺳﻪ‪ ,‬ﻓﻴﺼﻔﻪ ﺑﺄﻧﻪ ﻣﻘﺒﺐ ﻣﻮﺛﻖ ﻓﻲ ﻧﺼﻒ ﺷﻄﺮ‪:‬‬

‫ﺇﻧــــــــﻲ ﺳــــــــــــﻴﻨﻬﻰ ﻋﻨـــــــــــــﻲ ﻭﻋـــــــﻴﺪﻫﻢ‬

‫ﺑﻴــــــــﺾ ﺭﻫـــــــــــــﺎﺏ ﻭﻣﺠـــــــــــﻨﺎﹱ ﺃﹹﺟـــــــــ ﹲﺪ‬

‫ﻭﻳﻘﺮﺭ ﺩ‪ .‬ﻳﻮﺳﻒ ﺧﻠﻴﻒ‪ :‬ﺃﻧﻬﻢ ﺑﻘﺪﺭ ﻣﺎ ﻛﺎﻧﻮﺍ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﺫﻛﺮ ﺃﺳﻠﺤﺔ ﺍﻟﻬﺠﻮﻡ ﻣﻔﺘﻮﻧﲔ‬
‫ﺑﻮﺻﻔﻬﺎ‪ ,‬ﻛﺎﻧﻮﺍ ﻧﻔﻮﺭﻳﻦ ﻣﻦ ﺫﻛﺮ ﺃﺳﻠﺤﺔ ﺍﻟﺪﻓﺎﻉ ﻣﻘﻠﲔ ﻣﻦ ﻭﺻﻔﻬﺎ‪.‬‬

‫‪ -٥‬اﻟﺤﺪﻳﺚ ﻋﻦ اﻟﺮﻓﺎق‪:‬‬
‫ﻛﺜﺮ ﺣﺪﻳﺚ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻋﻦ ﺭﻓﺎﻗﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺮﺍﻓﻘﻮﻧﻬﻢ ﻓﻲ ﻣﻐﺎﻣﺮﺍﺗﻬﻢ‪ ..‬ﻭﻫﺬﺍ ﻋﺮﻭﺓ ﺍﻟﻮﺭﺩ‬
‫ﻳﺘﺤﺪﺙ ﻋﻦ ﺃﺻﺤﺎﺑﻪ‪ ,‬ﻭﻟﻜﻨﻪ ﺣﺪﻳﺚ ﺍﻟﺰﻋﻴﻢ ﺃﻭ ﺍﻟﻘﺎﺋﺪ‪ ,‬ﻓﻬﻮ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻰ ﺍﳋﺮﻭﺝ ﻟﻠﻐﺰﻭ ﻭﺍﻟﻐﺎﺭﺓ‪,‬‬
‫ﻓﻴﻘﻮﻝ‪:‬‬

‫ﺃﻗﻴﻤـــــــــــﻮﺍ ﺑﻨــــــــــﻲ ﻟﺒﻨـــــــــﻰ ﺻـــــﺪﻭﺭ ﻣﻄﻴـــــــﻜﻢ‬

‫ﻓــــــــﺈﻥ ﻣﻨــــــﺎﻳﺎ ﺍﻟﻘــــــﻮﻡ ﺧــــــــﻴﺮ ﻣﻦ ﺍﻟﻬﺰﻝ‬

‫ﻓــــــــﺈﻧﻜﻢ ﻟـــــــــﻦ ﺗﺒﻠﻐــــــــــﻮﺍ ﻛﻞ ﻫﻤــــــــــﺘﻲ‬

‫ﻭﻻ ﺃﺭﺑﺘــــــﻲ ﺣﺘﻰ ﺗــــــﺮﻭﺍ ﻣﻨﺒﺖ ﺍﻷﺛــــــﻞ‬

‫ﻭﻫﻮ ﻳﺠﻤﻊ ﺟﻨﻮﺩﻩ ﻭﻳﺨﺮﺝ ﺑﻬﻢ ﻓﺮﺳﺎﻧﺎ ﻭﺭﺟﺎﻟﺔ ﻟﻴﻐﻴﺮﻭﺍ‪ ,‬ﺣﺘﻰ ﺇﺫﺍ ﻣﺎ ﺍﻧﺘﻬﺖ ﺍﻟﻐﺎﺭﺓ‪ ,‬ﻭﺃﺧﺬﻭﺍ‬
‫ﻃﺮﻳﻖ ﺍﻟﻌﻮﺩﺓ‪ ,‬ﻭﻧﺰﻟﻮﺍ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﻴﺎﻩ ﻟﻴﻨﺤﺮﻭﺍ ﳑﺎ ﻧﻬﺒﻮﻩ ﺣﺘﻰ ﻳﻨﺎﻟﻮﺍ ﺣﻈﻬﻢ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺮﺍﺣﺔ‪,‬‬

‫‪١٩١‬‬
‫ﲢﻮﻝ ﺍﻟﻘﺎﺋﺪ ﺍﻟﺒﺎﺭﻉ ﺇﻟﻰ ﻗﺎﺋﺪ ﺣﺬﺭ‪ ,‬ﻳﺒﻌﺚ ﺭﺑﻴﺌﺎ ﻣﻨﻬﻢ ﻓﻮﻕ ﺷﺮﻑ ﻋﺎﻝ‪ ,‬ﻟﻴﺮﺍﻗﺐ ﻟﻬﻢ ﺍﻟﻄﺮﻳﻖ ﺣﺘﻰ‬
‫ﻻ ﻳﻔﺠﺄﻫﻢ ﻋﺪﻭ ﻭﻫﻢ ﻏﺎﻓﻠﻮﻥ‪:‬‬

‫ﻟﻌـــــــــﻞ ﺍﻧﻄـــــــﻼﻗﻲ ﻓﻲ ﺍﻟﺒـــــــﻼﺩ ﻭﺭﺣــــــــﻠﺘﻲ‬

‫ﻭﺷـــــــﺪﻯ ﺣـــــــﻴﺎﺯﱘ ﺍﳌﻄـــــــﻴﺔ ﺑﺎﻟﺮﺣــــــــﻞ‬

‫ﺳـــــــﻴﺪﻓﻌﻨﻲ ﻳﻮﻣــــــــﺎ ﺇﻟﻰ ﺭﺏ ﻫﺠـــــــﻤﺔ‬

‫ﻳـــــــــﺪﺍﻓﻊ ﻋﻨـــــــﻬﺎ ﺑﺎﻟﻌﻘـــــــــﻮﻕ ﻭﺍﻟﺒﺨـــــﻞ‬

‫ﻗـــــــﻠﻴﻞ ﺗﻮﺍﻟﻴـــــــﻬﺎ ﻭﻃﺎﻟــــــــــﺐ ﻭﺗــــــــــﺮﻫﺎ‬

‫ﺇﺫﺍ ﺻﺤــــــﺖ ﻓﻴـــــــــﻬﺎ ﺑﺎﻟﻔـــــﻮﺍﺭﺱ ﻭﺍﻟﺮﺟــــﻞ‬

‫ﺇﺫﺍ ﻣﺎﻫـــــــﺒﻄﻨﺎ ﻣﻨﻬـــــــــــﻼ ﻓﻲ ﻣﺨـــــــــﻮﻓﺔ‬

‫ﺑﻌـــــﺜﻨﺎ ﺭﺑــــــﻴﺌﺎ ﻓﻲ ﺍﳌــــــﺮﺍﺑﺊ ﻛﺎﳉـــــﺬﻝ‬

‫ﻳﻘــــــــﻠﺐ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﻔﻀـــــــــــﺎﺀ ﺑﻄــــــﺮﻓﻪ‬

‫ﻭﻫــــــــــﻦ ﻣﻨـــــــﺎﺧﺎﺕ ﻭﻣــــﺮﺟﻠﻨﺎ ﻳﻐـــــــﻠﻲ‬

‫ﻭﺗﺄﺑﻂ ﺷﺮﺍﹱ ‪ -‬ﻳﺘﺤﺪﺙ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻓﻲ ﺇﻋﺠﺎﺏ; ﻓﻬﻢ ﺷﺠﻌﺎﻥ‪ ,‬ﺷﻌﺚ‪ ,‬ﻋﻴﻮﻧﻬﻢ ﺗﺘﻮﻗﺪ ﺑﻨﺎﺭ‬
‫ﺍﳊﻤﺎﺳﺔ ﻭﺍﳉﺮﺃﺓ‪:‬‬

‫ﻣﺴــــــــﺎﻋﺮﺓ ﺷـــــــــــــــﻌﺚ ﻛﺄﻥ ﻋﻴــــــــﻮﻧﻬﻢ‬

‫ﺣــــــــــﺮﻳﻖ ﻏﻀـــــﺎﹱ ﺗﻠﻘـــــــﻰ ﻋﻠﻴﻪ ﺍﻟﺸﻘﺎﺋﻖ‬

‫ﺛﻢ ﻫﻮ ﻻ ﻳﻨﺴﻰ ﻓﻀﻠﻬﻢ‪ ,‬ﻭﻳﺴﺄﻝ ﺍﻪﻠﻟ ﺃﻥ ﻳﺠﺰﻳﻬﻢ‪ ,‬ﻓﻴﻘﻮﻝ‪:‬‬

‫ﺟــــــﺰﻯ ﺍﻪﻠﻟ ﻓﺘﻴـــــــــــﺎﻧﺎ ﻋﻠﻰ ﺍﻟﻌﻮﺹ ﺃﻣﻄﺮﺕ‬

‫ﺳﻤـــــــــــﺎﺅﻫﻢ ﲢــــــــــﺖ ﺍﻟﻌﺠﺎﺟﺔ ﺑﺎﻟﺪﻡ‬

‫‪١٩٢‬‬
 ‫‪ -٦‬أﺣﺎدﻳﺚ اﻟﻔﺮار‪:‬‬
‫ﻭﻛﻤﺎ ﲢﺪﺙ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻋﻦ ﻣﻐﺎﻣﺮﺍﺗﻬﻢ ﻭﺑﻄﻮﻻﺗﻬﻢ ﻓﻘﺪ ﲢﺪﺛﻮﺍ ﻋﻦ ﻓﺮﺍﺭﻫﻢ ﺩﻭﻥ ﻏﻀﺎﺿﺔ‪,‬‬
‫ﻓﻬﻢ ﻗﻮﻡ ﻋﺪﺍﺀﻭﻥ‪ ..‬ﻭﺍﻟﻌﺪﻭ ﻣﻦ ﺃﺳﻠﺤﺘﻬﻢ ﺍﻟﺘﻲ ﺑﻬﺎ ﻳﻔﺎﺧﺮﻭﻥ‪ ..‬ﻭﻫﺬﺍ ﺃﺑﻮ ﺧﺮﺍﺵ ﻳﺪﺍﻓﻊ ﻋﻦ ﻓﺮﺍﺭﻩ‬
‫ﻗﺎﺋﻼ‪:‬‬

‫ﻓـــــــــﺈﻥ ﺗــــــــﺰﻋﻤﻲ ﺃﻧﻲ ﺟــــــﺒﻨﺖ ﻓـــــــﺈﻧﻨﻲ‬

‫ﺃﻓـــــــﺮ ﻭﺃﺭﻣـــــــــﻲ ﻣــــــــــﺮﺓ ﻛـــــﻞ ﺫﻟﻚ‬

‫ﺃﻗـــــــــﺎﺗﻞ ﺣـــــــﺘﻰ ﻻ ﺃﺭﻯ ﻟﻲ ﻣﻘــــــــــﺎﺗﻼ‬

‫ﻭﺃﳒـــــــــﻮ ﺇﺫﺍ ﻣﺎ ﺧـــــــــﻔﺖ ﺑﻌــــﺾ ﺍﳌﻬﺎﻟﻚ‬

‫ﻭﻫﺬﺍ ﺗﺄﺑﻂ ﺷﺮﺍﹱ ﻳﺪﺍﻓﻊ ﻋﻦ ﻓﺮﺍﺭﻩ ﻭﺗﺮﻛﻪ ﺭﻓﻴﻘﻪ ﻃﻠﺒﺎﹱ ﻟﻠﻨﺠﺎﺓ ﺣﺘﻰ ﻻ ﻳﻜﻮﻥ ﻃﻌﺎﻣﺎﹱ ﺳﺎﺋﻐﺎﹱ‬
‫ﻟﻠﻀﺒﺎﻉ ﻭﺍﻟﻀﻮﺍﺭﻱ‪ ,‬ﻓﻴﻘﻮﻝ‪:‬‬

‫ﻭﻟـــــــــﻢ ﺃﻧﺘﻈـــــــــﺮ ﺃﻥ ﻳﺪﻫﻤـــــــــﻮﻧﻲ ﻛﺄﻧﻬـــــــــﻢ‬

‫ﻭﺭﺍﺋــــــــﻲ ﻧﺤـــــــــــﻞ ﻓﻲ ﺍﳋـــــــــﻠﻴﺔ ﻭﺍﻛــــــﻨﺎ‬

‫ﻭﻻ ﺃﻥ ﺗﺼــــــــﻴﺐ ﺍﻟﻨــــﺎﻓـــــــــﺬﺍﺕ ﻣﻘـــــــﺎﺗﻠﻲ‬

‫ﻭﻟـــــــــﻢ ﺃﻙ ﺑﺎﻟﺸـــــــﺪ ﺍﻟﺬﻟﻴـــــﻖ ﻣﺪﺍﻳﻨﺎ‬

‫ﻓﺄﺭﺳــــــﻠﺖ ﻣﺜــــــــــﻨﻴﺎﹱ ﻋـــــﻦ ﺍﻟﺸـــــــﻌﺮ ﻋﺎﻃﻔﺎﹱ‬

‫ﻭﻗﻠــــــﺖ ﺗﺰﺣـــــــــﺰﺡ ﻻ ﺗﻜـــــﻮﻧﻦ ﺣــــــﺎﺋﻨﺎﹱ‬

‫ﻭﺣﺜﺤــــــــــﺜﺖ ﻣﺸــــــﻌﻮﻑ ﺍﻟﻨﺠــــــــﺎﺀ ﻛﺄﻧﻨﻲ‬

‫ﻫﺠــــــــﻒ ﺭﺃﻱ ﻗﺼـــــــﺮ ﺳــــــﻤﺎﻻ ﻭﺩﺍﺟﻨﺎ‬

‫ﻓﺰﺣــــــــــﺰﺣﺖ ﻋﻨﻬــــــــــﻢ ﺃﻭ ﲡﺌــــــــﻨﻲ ﻣﻨﻴﺘﻲ‬

‫ﺑﻐﺒـــــــــﺮﺍﺀ ﺃﻭ ﻋﺮﻓــــــــﺎﺀ ﺗﻔــــــــﺮﻱ ﺍﻟﺪﻓﺎﺋﻨﺎ‬

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 ‫ﻛﺄﻧــــــــﻲ ﺃﺭﻯ ﺍﳌــــــــﻮﺕ ﻻﺩﺭ ﺩﺭﻫـــــــﺎ‬

‫ﺇﺫﺍ ﺃﻣـــــــﻜﻨﺖ ﺃﻧﻴـــــــــــﺎﺑﻬﺎ ﻭﺍﻟﺒـــــــــــﺮﺍﺛــــــﻨﺎ‬

‫‪ – ٧‬ﺳﺮﻋﺔ اﻟﻌﺪو‪:‬‬
‫ﲢﺪﺙ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺍﻟﻌﺪﺍﺀﻭﻥ ﻋﻦ ﺳﺮﻋﺔ ﻋﺪﻭﻫﻢ‪ ,‬ﻭﻫﻲ ﻋﻨﺪﻫﻢ ﺳﻼﺡ ﻣﻦ ﺃﺳﻠﺤﺘﻬﻢ ﺍﻟﺪﻓﺎﻋﻴﺔ‪..‬‬
‫ﻭﻫﻢ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻬﺎ ﺣﺪﻳﺚ ﺍﳌﻌﺠﺐ ﺑﻬﺎ‪ ,‬ﺍﳌﻘﺪﺭ ﻟﻬﺎ ﻓﻬﻲ ﺳﺒﺐ ﳒﺎﺗﻬﻢ ﻣﻦ ﺑﲔ ﺑﺮﺍﺛﻦ ﺍﳌﻮﺕ‪ ,‬ﺣﻴﺚ‬
‫ﻻ ﳒﺎﺓ ﺇﻻ ﺍﻟﻔﺮﺍﺭ‪ ,‬ﻭﻫﺬﺍ ﺍﻷﻋﻠﻢ ﻳﻘﻮﻝ‪:‬‬

‫ﻏــــــــــﺪﺍﺓ ﻟﻘـــــــــــــــﻴﺘﻬﻢ ﺑﻌﺾ ﺍﻟﺮﺟﺎﻝ‬ ‫ﻓــــــــﻼ ﻭﺃﺑﻴﻚ ﻻ ﻳﻨﺠـــــــﻮ ﳒﺎﺋﻲ‬

‫ﻭﻋﻤﺮﻭ ﺫﻭ ﺍﻟﻜﻠﺐ‪ ,‬ﻳﻘﻮﻝ‪:‬‬

‫ﻓﺠﺌﺖ ﻻ ﻳﺸﺘﺪ ﺷﺪﻱ ﺫﻭ ﻗﺪﻡ‬

‫ﻭﺃﺑﻮ ﺧﺮﺍﺵ ﻻ ﻳﺴﺘﻄﻴﻊ ﺣﻤﺎﺭ ﺍﻟﻮﺣﺶ ﻣﺠﺎﺭﺍﺗﻪ ﻓﻲ ﺷﺪﻩ ﻓﻴﻘﻮﻝ‪:‬‬

‫ﻋﻠـــــــــــــﺞ ﺃﻗﺐ ﻣﺴــــــــﻴﺮ ﺍﻷﻗـــــــــﺮﺍﺏ‬ ‫ﺃﻗــــــﺒﻠﺖ ﻻ ﻳﺸــــــــﺘﺪ ﺷﺪﻱ ﻭﺍﺣﺪ‬

‫ﻭﺣﺎﺟﺰ ﺍﻷﺯﺩﻱ ﻳﻔﺪﻱ ﺭﺟﻠﻴﻪ ﺑﺄﻣﻪ ﻭﺧﺎﻟﺘﻪ‪ ,‬ﻓﻴﻘﻮﻝ‪:‬‬

‫ﻓﻐـــــــــــــﻴﺮ ﻗﺘــــــــــــﺎﻟﻲ ﻓﻲ ﺍﳌﻀﻴﻖ ﺃﻏــــــــــﺎﺛﻨﻲ‬

‫ﻭﻟﻜﻦ ﺑـــــــــــﺬﻟﻲ ﺍﻟﺸــــــــــﺪ ﻏﻴــــــﺮ ﻛﺎﺫﺏ‬

‫ﺭﺟـــــــﻠﻲ ﺃﻣـــــــﻲ ﻭﺧـــــﺎﻟﺘﻲ‬

‫ﳲ‬ ‫ﻓــــــــﺪﺍﹱ ﻟﻜــــــــــﻤﺎ‬

‫ﺑﺸــــــــــــﺪﻛﻤﺎ ﺑﲔ ﺍﻟﺼـــــــــــﻔﺎ ﻭﺍﻷﺛـــــــــﺎﺋﺐ‬

‫ﻭﺃﺑﻮ ﺧﺮﺍﺵ ﻳﻌﻠﻦ ﺃﻧﻪ ﻟﻮﻻ ﺷﺪﻩ ﻵﻣﺖ ﺃﻣﺮﺃﺗﻪ‪ ,‬ﻭﻳﺘﻢ ﺍﺑﻨﻪ ﻓﻴﻘﻮﻝ‪:‬‬

‫ﻭﻟـــــــﻮﻻ ﺩﺭﺍﻙ ﺍﻟﺸـــــــــــﺪ ﻗــــــﺎﻇﺖ ﺣﻠﻴــــــــﻠﺘﻲ‬

‫ﺗﺨـــــــــــــﻴﺮ ﻣــــــــــﻦ ﺧﻄـــــــــﺎﺑﻬﺎ ﻭﻫﻲ ﺃﻳــــــﻢ‬

‫ﻓﺘﻘــــــﻌﺪ ﺃﻭ ﺗﺮﺿـــــــﻰ ﻣﻜــــــﺎﻧﻲ ﺧﻠﻴـــــﻔﺔ‬

‫ﻭﻛـــــــــﺎﺩ ﺧـــــــــﺮﺍﺵ ﻳــــــﻮﻡ ﺫﻟﻚ ﻳﻴﺘــــــﻢ‬

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 ‫ﻭﻳﻘﺺ ﻋﻠﻴﻨﺎ ﺗﺄﺑﻂ ﺷﺮﺍﹱ ﻛﻴﻒ ﺃﳒﺎﻩ ﹷﻋﺪﻭﻩ ﻣﻦ ﹷﻋ ﹹﺪﻭﻩ ﺑﺮﻏﻢ ﻣﺎ ﺃﺭﺳﻠﻮﺍ ﺧﻠﻔﻪ ﻣﻦ ﺧﻴﻞ ﺳﺮﻳﻌﺔ‪:‬‬

‫ﻟﻴــــــــــﻠﺔ ﺻــــــــــﺎﺣﻮﺍ ﻭﺃﻏــــــــﺮﻭﺍ ﺑﻲ ﺳﺮﺍﻋﻬﻢ‬

‫ﺑﺎﻟﻌﻴــــــــﻜﺘﲔ ﻟـــــــــﺪﻱ ﻣﻌـــــــﺪﻱ ﺍﺑﻦ ﺑﺮﺍﻕ‬

‫ﻛﺄﻧـــــــــــﻤﺎ ﺣﺜﺤــــــــــــﺜﻮﺍ ﺣﺼــــــــﺎ ﻗــــــﻮﺍﺩﻣﻪ‬

‫ﺃﻭ ﺃﻡ ﺧﺸـــــــــﻒ ﺑـــــــــﺬﻱ ﺷــــــــﺚ ﻭﻃﺒــــــﺎﻕ‬

‫ﻻ ﺷـــــــﻲﺀ ﺃﺳــــــﺮﻉ ﻣﻨــــــــﻲ ﻟﻴــــﺲ ﺫﺍ ﻋــــــﺬﺭ‬

‫ﻭﺫﺍ ﺟﻨـــــــﺎﺡ ﺑﺠـــــــــﻨﺐ ﺍﻟﺮﻳــــــــﺪ ﺧﻔـــــــــﺎﻕ‬

‫ﺣـــــــــﺘﻰ ﳒـــــــــــﻮﺕ ﻭﳌﺎ ﻳﻨـــــﺰﻋــــــــﻮﺍ ﺳـــــــﻠﺒﻲ‬

‫ﺑـــــــــــﻮﺍﻟﻪ ﻣﻦ ﻗﺒﻴـــــــــﺺ ﺍﻟﺸــــــﺪ ﻏــــــﻴﺪﺍﻕ‬

‫ﻭﻫﻮ ﻳﺼﻒ ﺍﻟﻈﻠﻴﻢ ﺍﳌﺬﻛﻮﺭ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻌﺪﻭ‪ ,‬ﻟﻴﺒﺪﻭ ﺃﺳﺮﻉ ﻣﻨﻪ‪ ,‬ﻓﻴﻘﻮﻝ‪:‬‬

‫ﻭﺣﺜـــــــﺤﺜﺖ ﻣﺸﻌـــــــــﻮﻑ ﺍﻟﻨﺠــــــــﺎﺀ ﻛﺄﻧﻨـــــــﻲ‬

‫ﻫﺠـــﻒ ﺭﺃﻯ ﻗﺼـــﺮﺍﹱ ﺳـــﻤﺎﻻﹱ ﻭﺩﺍﺟﻨـــﺎ‬

‫ﺇﺫﺍ ﺍﺳـــــــــﺘﺪﺭﺝ ﺍﻟﻔﻴــــــــﻔﺎ ﻭﻣـــــــــﺪ ﺍﳌﻐــــــــﺎﺑﻨﺎ‬

‫ﻣـــــــــــﻦ ﺍﳊـــــﺺ ﻫـــــــﺰﺭﻭﻑ ﻛﺄﻥ ﻋﻔﺎﺀﻩ‬

‫ﺃﺯﺝ ﺯﻟــــــــﻮﺝ ﻫـــــــــــﺬﺭ ﻓﻲ ﺯﻓــــــــﺎﺯﻑ‬

‫ﻫﺰﻑ ﻳﺒـــــــــﺬ ﺍﻟﻨﺎﺟﻴـــــــــﺎﺕ ﺍﻟﺼــــــﻮﺍﻓﻨﺎ‬

‫ﻭﻫﻨﺎ ﺣﺮﺹ ﺗﺄﺑﻂ ﺷﺮﺍﹱ ﻋﻠﻰ ﺟﻌﻞ ﺍﻟﻈﻠﻴﻢ ﻳﺒﺬ ﺍﻟﺼﻔﺎﻓﻨﺎﺕ ﺍﳉﻴﺎﺩ ﻓﻬﻮ ﺃﺳﺮﻉ ﻣﻦ ﺍﳋﻴﻞ‪,‬‬
‫ﻭﺍﻟﺸﺎﻋﺮ ﺃﺳﺮﻉ ﻣﻨﻪ ﻓﻼ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺗﺄﺑﻂ ﺷﺮﺍﹱ ﻭﺍﳋﻴﻞ‪ ..‬ﻭﻟﺬﻟﻚ ﺍﻗﺘﺮﻥ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺑﺬﻛﺮ‬
‫ﺍﳋﻴﻞ ﻓﻲ ﺣﺎﻟﺔ ﺳﺒﻘﻬﻢ ﻟﻬﺎ‪ ,‬ﻓﺘﺄﺑﻂ ﺷﺮﺍﹱ ﻳﺴﺒﻖ ﺍﳋﻴﻞ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ﻭﻳﺜﻴﺮ ﺍﻟﻐﺒﺎﺭ ﺑﻌﺪﻭﻩ ﻓﻲ ﻭﺟﻮﻩ‬
‫ﻃﻼﺋﻌﻬﺎ‪:‬‬

‫ﻭﻳﻜﺴـــــــﻮ ﻫــــﻮﺍﺩﻳﻬﺎ ﺍﻟﻘﺴـــــﻄﻼ‬ ‫ﻳﻔـــــــــﻮﺕ ﺍﳉــــــــﻴﺎﺩ ﺑﺘﻘـــــﺮﻳﺒﻪ‬

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‫ﻭﻫﻢ ﻓﻲ ﻋﺪﻭﻫﻢ ﻳﺘﺨﻠﺼﻮﻥ ﳑﺎ ﻳﻌﻮﻗﻬﻢ ﺣﺘﻰ ﻻﻳﹹﺪﺭﻛﻮﺍ‪ ,‬ﻓﺄﺑﻮ ﺧﺮﺍﺵ ﻳﻄﺮﺡ ﺛﻴﺎﺑﻪ ﺃﺛﻨﺎﺀ ﻋﺪﻭﻩ‪.‬‬

‫ﻭﺭﻓﻌـــــــــــــﺖ ﺳـــــــــــﺎﻗﺎﹱ ﻻ ﻳﺨـــــــــﺎﻑ ﻋﺜﺎﺭﻫﺎ‬

‫ﻭﻃــــــــــــــﺮﺣﺖ ﻋـــــــﻨﻲ ﺑﺎﻟﻌـــــــــﺮﺍﺀ ﺛــــــﻴﺎﺑﻲ‬

‫ﻭﺍﻟﺸﻨﻔﺮﻱ ﻳﺘﺨﻠﺺ ﻣﻦ ﻧﻌﻠﻴﻪ ﺍﳌﻤﺰﻗﺘﲔ ﻛﺄﻧﻬﻤﺎ ﺃﺷﻼﺀ ﺍﻟﺴﻤﺎﻧﻲ‪:‬‬

‫ﻭﻧﻌـــــــــــﻞ ﻛﺄﺷـــــــــــﻼﺀ ﺍﻟﺴـــــــــﻤﺎﻧﻲ ﺗﺮﻛــــــــﺘﻬﺎ‬

‫ﻋﻠـــﻰ ﺟﻨـﺐ ﻣـــــــــﻮﺭ ﻛﺎﻟﻨﺤــــﻴـــﺰﺓ ﺃﻏـــــــﺒﺮﺍ‬

‫ﻭﺃﺑﻮ ﺧـــﺮﺍﺵ ﻳﻔﻌـــﻞ ﻧﻔــــﺲ ﺍﻟﺸﻲﺀ ﺑﻨﻌﻠﻪ‪:‬‬

‫ﻭﻧﻌــــــــــﻞ ﻛﺄﺷــــــــﻼﺀ ﺍﻟﺴـــــــﻤﺎﻧﻲ ﻧﺒﺬﺗﻬﺎ‬

‫ﺧــــــــــــﻼﻑ ﻧﺪﻯ ﻣﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺃﻭﺭﻫﻢ‬

‫اﻟﻐﺰوات ﻋﻠﻰ اﻟﺨﻴﻞ‪:‬‬

‫ﻭﲢﺪﺙ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻋﻦ ﻏﺰﻭﺍﺗﻬﻢ ﻋﻠﻰ ﺍﳋﻴﻞ ﻭﻟﻴﺲ ﻓﻲ ﻫﺬﺍ ﻣﺎ ﻳﻄﻌﻦ ﻓﻲ ﻗﺪﺭﺗﻬﻢ‬
‫ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﻋﻠﻤﺎﹱ ﺑﺄﻥ ﺑﻌﻀﻬﻢ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻋﺪﺍﺋﲔ ﻓﻬﺬﺍ ﺍﻟﺸﻨﻔﺮﻱ ﺍﻟﻌﺪﺍﺀ ﻳﺼﻒ ﻓﺮﺳﻪ ﺍﻟﻬﺰﻳﻞ‬
‫ﺑﺎﳉﺮﺃﺓ‪:‬‬

‫ﻭﻻ ﻋــــــــــــﻴﺐ ﻓﻲ ﺍﻟﻴﺤـــــــﻤﻮﻡ ﻏﻴﺮ ﻫﺰﺍﻟﻪ‬

‫ﻋﻠﻰ ﺃﻧـــــــﻪ ﻳــــــــــﻮﻡ ﺍﻟﻬﻴـــــــــﺎﺝ ﺳﻤﲔ‬

‫ﻭﻛــــــــــــﻢ ﻣﻦ ﻋﻈــــــــــﻴﻢ ﺍﳋــــــــــﻠﻖ ﻋﺒﻞ ﻣﻮﺛﻖ‬

‫ﺣــــــــــــــﻮﺍﻩ ﻭﻓﻴـــــــــــــــﻪ ﺑﻌﺪ ﺫﺍﻙ ﺟﻨﻮﻥ‬

‫‪ -٩‬ا‪Ú‬راء اﻻﺟﺘﻤﺎﻋﻴﺔ واﻻﻗﺘﺼﺎدﻳﺔ‪:‬‬

‫ﻋﻠﻞ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻟﻠﺪﻭﺍﻓﻊ ﺍﻟﺘﻲ ﺭﻣﺖ ﺑﻬﻢ ﻓﻲ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺼﻌﻠﻚ; ﻓﺎﳋﻠﻌﺎﺀ ﻻ ﻳﻨﺴﻮﻥ ﺧﻠﻊ‬
‫ﻗﺒﺎﺋﻠﻬﻢ ﻟﻬﻢ‪ ,‬ﺣﺘﻰ ﻓﻲ ﺁﺧﺮ ﳊﻈﺎﺕ ﺣﻴﺎﺗﻬﻢ‪ ,‬ﻓﻬﺬﺍ ﻗﻴﺲ ﺑﻦ ﺍﳊﺪﺍﺩﻳﺔ ﻳﻘﺎﺗﻞ ﺃﻋﺪﺍﺀﻩ ﺣﺘﻰ ﻗﺘﻞ‬

‫‪١٩٦‬‬
 ‫ﻭﻫﻮ ﻳﺮﲡﺰ‪:‬‬

‫ﻣﻮﺍﻟﻴﻪ‬ ‫ﺗﺨــــــــﻠﻌﻪ‬ ‫ﺍﻟـــــــــــــﺬﻱ‬ ‫ﺃﻧـــــــــﺎ‬

‫ﻭﻛﻠﻬـــــــــــــﻢ ﺑﻌـــــــــــــﺪ ﺍﻟﺼــــــﻔﺎ ﻗﺎﻟـــــــــﻴﻪ‬

‫ﻭﻛﻠﻬـــــــــــــــﻢ ﻳﻘﺴـــــــــــــــﻢ ﻻ ﻳﺒـــــــــــــﺎﻟﻴﻪ‬

‫ﻭﻫﻮ ﻳﺪﻋﻮ ﺍﻪﻠﻟ ﺃﻥ ﻳﺠﺰﻱ ﺍﻟﺬﻳﻦ ﺣﻤﻮﻩ ﺧﻴﺮﺍﹱ‪ ,‬ﻓﻴﻘﻮﻝ‪:‬‬

‫ﺟﺰﻯ ﺍﻪﻠﻟ ﺧــــــــــــــﻴﺮﺍﹱ ﻋﻦ ﺧﻠﻴﻊ ﻣﻄﺮﺩ‬

‫ﺭﺟــــــــــــﺎﻻ ﺣﻤﻮﻩ ﺁﻝ ﻋﻤﺮﻭ ﺑﻦ ﺧﺎﻟﺪ‬

‫ﺑﻌﺰﻫﺎ‬ ‫ﻋﻠﻲ‬ ‫ﻋﻤﺮﻭ‬ ‫ﺣﺪﺑﺖ‬ ‫ﻭﻗﺪ‬

‫ﻣﺎﺟﺪ‬ ‫ﺃﺭﻭﻉ‬ ‫ﻛﻞ‬ ‫ﻣﻦ‬ ‫ﻭﺃﺑــــــــــــﻨﺎﺋﻬﺎ‬

‫ﺃﻭﻟﺌـــــــــــﻚ ﺇﺧـــــــــــــﻮﺍﻧﻲ ﻭﺟﻞ ﻋﺸﻴﺮﺗﻲ‬

‫ﻭﺛﺮﻭﺗـــــــــــــﻬﻢ ﻭﺍﻟﻨﺼـــــــــــﺮ ﻏﻴﺮ ﺍﶈﺎﺭﺩ‬

‫ﻭﻫﺬﺍ ﺍﻷﻋﻠﻢ ﺍﻟﻬﺬﻟﻲ ﻳﺼﻮﺭ ﻓﻘﺮﻩ ﻓﻲ ﻣﺄﻛﻠﻪ ﻓﻲ ﺻﻮﺭﺓ ﺑﺪﻭﻳﺔ ﺳﺎﺫﺟﺔ ﻃﺮﻳﻔﺔ‪:‬‬

‫ﺗﻐــــــــــﻠﻲ ﺑﻠﺤـــــــــﻢ ﻏﻴﺮ ﺫﻱ ﺷﺤﻢ‬ ‫ﺯﻋﻤـــــــــــــﺖ ﺧﻨــــــﺎﺯ ﺑﺄﻥ ﺑﺮﻣـــــــــــــــــﺘﻨﺎ‬

‫ﻓﻲ ﻏـــــــــﻴﺮ ﻣﻨﻘـــــــﺼﺔ ﻭﻻ ﺇﺛـــــــﻢ‬ ‫ﺇﻧــــــــﺎ ﻟﻨــــــــــﺄﻛﻞ ﳊﻤـــــــــــﻨﺎ ﻓﺎﺳﺘﻴﻘﻨﻲ‬

‫ﻭﻫﺬﺍ ﺍﻟﺴﻠﻴﻚ ﻳﺮﺳﻢ ﺻﻮﺭﺓ ﳌﺎ ﺗﻼﻗﻴﻪ ﺧﺎﻻﺗﻪ ﺍﻹﻣﺎﺀ ﺍﻟﺴﻮﺩ ﻭﻫﻮ ﻋﺎﺟﺰ ﻟﻔﻘﺮﻩ ﻓﻴﻘﻮﻝ‪:‬‬

‫ﺃﺷــــــــــــــﺎﺏ ﺍﻟـــــــــــــﺮﺃﺱ ﺃﻧــــــــــــﻲ ﻛﻞ ﻳــــــﻮﻡ‬

‫ﺃﺭﻯ ﻟﻲ ﺧــــــــــــــــﺎﻟﺔ ﻭﺳﻂ ﺍﻟﺮﺣﺎﻝ‬

‫ﻳﺸـــــــﻖ ﻋــــــــﻠﻰ ﺃﻥ ﻳﻠﻘـــــــــــﲔ ﺿــــــــــــﻴﻤﺎ‬

‫ﻭﻳﻌﺠـــــــــــــﺰ ﻋـــــــــــــﻦ ﺗﺨﻠﺼـــــــﻬﻦ ﻣــــــﺎﻟﻲ‬

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 ‫‪ -١٠‬أﺣﺎدﻳﺚ اﻟﺘﺸﺮد‪:‬‬
‫ﻭﲢﺪﺙ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻋﻦ ﺗﺸﺮﺩﻫﻢ ﻓﻲ ﺃﺭﺟﺎﺀ ﺍﻟﺼﺤﺮﺍﺀ ﺍﳌﻮﺣﺸﺔ ﻭﻭﺩﻳﺎﻧﻬﺎ ﺍﳌﺨﻴﻔﺔ‪,‬‬
‫ﻭﺍﻓﺘﺨﺮﻭﺍ ﺑﺎﻫﺘﺪﺍﺋﻬﻢ ﻓﻴﻬﺎ ﺩﻭﻥ ﺩﻟﻴﻞ ﻭﺑﺄﻟﻔﺔ ﺍﻟﻮﺣﺶ ﻟﻬﻢ ﻓﻲ ﺍﻟﻘﻔﺎﺭ ﻭﻫﺬﺍ ﺗﺄﺑﻂ ﺷﺮﺍﹱ ﻳﻔﺨﺮ ﺑﺬﻟﻚ‪,‬‬
‫ﻗﺎﺋ ﹱ‬
‫ﻼ‪:‬‬

‫ﻳـــﺒـــﻴـــﺖ ﻤﺑـــﻐـــﻨـــﻰ ﺍﻟـــــﻮﺣـــــﺶ ﺣـــﺘـــﻰ ﺃﻟــﻔــﻨــﻪ‬

‫ﻭﻳــﺼــﺒــﺢ ﻻ ﻳــﺤــﻤــﻲ ﻟــﻬــﺎ ﺍﻟـــﺪﻫـــﺮ ﻣــﺮﺗــﻌـﺎﹱ‬

‫ﺭﺃﻳـــــــــﻦ ﻓــــﺘــــﻰ ﻻ ﺻــــﻴــــﺪ ﻭﺣـــــــﺶ ﻳــﻬــﻤــﻪ‬

‫ﻓــﻠــﻮ ﺻــﺎﻓــﺤــﺖ ﺇﻧـــﺴـــﺎ ﻟــﺼــﺎﻓــﺤــﻨــﻪ ﻣــﻌ ـﺎﹱ‬

‫ﻭﻫﺬﺍ ﺍﻟﺸﻨﻔﺮﻱ‪ ,‬ﻳﻘﻮﻝ‪:‬‬

‫ﻭﻭﺍﺩ ﺑـــﻌـــﻴـــﺪ ﺍﻟــــﻌــــﻤــــﻖ ﺿــــﻨــــﻚ ﺟـــﻤـــﺎﻋـــﻪ‬

‫ﺑــــﻮﺍﻃــــﻨــــﻪ ﻟـــﻠـــﺠـــﻦ ﻭﺍﻷﺳـــــــــــﺪ ﻣـــﺄﻟـــﻒ‬

‫ﺗـــﻌـــﺴـــﻔـــﺖ ﻣـــﻨـــﻪ ﺑـــﻌـــﺪﻣـــﺎ ﺳـــﻘـــﻂ ﺍﻟـــﻨـــﺪﻯ‬

‫ﻏـــﻤـــﺎﻟـــﻴـــﻞ ﻳـــﺨـــﺸـــﻰ ﻏــﻴــﻠــﻬــﺎ ﺍﳌــﺘــﻌــﺴــﻒ‬

‫ﺛﺎﻧﻴ‪ :Ü‬اﻟﻈﻮاﻫﺮ اﻟﻔﻨﻴﺔ ﻓﻲ ﺷﻌﺮ اﻟﺼﻌﺎﻟﻴﻚ‬

‫ﺍﻟﺬﻱ ﳝﻌﻦ ﺍﻟﻨﻈﺮ ﻭﻳﻄﻴﻞ ﺍﻟﺘﺄﻣﻞ ﻓﻲ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ‪ ,‬ﻳﺠﺪ ﻓﻴﻪ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻔﻨﻴﺔ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -١‬ﻛﺜﺮة اﻟﻤﻘﻄﻮﻋﺎت‬
‫ﻓﻤﻌﻈﻢ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ – ﺑﺎﺳﺘﺜﻨﺎﺀ ﻋﺪﺩ ﻣﺤﺪﻭﺩ ﻣﻦ ﺍﻟﻘﺼﺎﺋﺪ – ﻫﻮ ﺷﻌﺮ ﳌﻘﻄﻮﻋﺎﺕ‬
‫ﺃﻗﺼﺮﻫﺎ ﻓﻲ ﺑﻴﺘﲔ ﻭﺃﻃﻮﻟﻬﺎ ﻓﻲ ﺳﺒﻌﺔ ﺃﺑﻴﺎﺕ‪ ..‬ﻭﻋﻠﺔ ﺫﻟﻚ ﻛﻤﺎ ﻳﺮﻯ ﺩ‪ .‬ﻳﻮﺳﻒ ﺧﻠﻴﻒ ﻫﻲ ﻃﺒﻴﻌﺔ‬
‫ﺣﻴﺎﺗﻬﻢ ﻧﻔﺴﻬﺎ ﺗﻠﻚ ﺍﳊﻴﺎﺓ ﺍﻟﻘﻠﻘﺔ ﺍﳌﺸﻐﻮﻟﺔ ﺑﺎﻟﻜﻔﺎﺡ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻌﻴﺶ‪ ,‬ﺍﻟﺘﻲ ﺗﻜﺎﺩ ﺗﻔﺮﻍ ﻟﻠﻔﻦ ﻣﻦ‬
‫ﺣﻴﺚ ﻫﻮ ﻓﻦ ﻳﻔﺮﻍ ﺻﺎﺣﺒﻪ ﻟﺘﻄﻮﻳﻠﻪ ﻭﲡﻮﻳﺪﻩ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻴﻪ‪.‬‬

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 ‫‪ -١‬اﻟﻮﺣﺪة اﻟﻤﻮﺿﻮﻋﻴﺔ‬
‫ﺍﻟﺪﺍﺭﺱ ﻟﺸﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺗﻠﻔﺖ ﻧﺮﻩ ﺗﻠﻚ ﺍﻟﻮﺣﺪﺓ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻓﻲ ﺟﻤﻴﻊ ﻣﻘﻄﻮﻋﺎﺗﻪ ﻭﺃﻛﺜﺮ‬
‫ﻗﺼﺎﺋﺪﻩ ‪ ..‬ﻭﻫﻲ ﻇﺎﻫﺮﺓ ﻟﻢ ﺗﻌﺮﻓﻬﺎ ﺍﻟﻘﺼﻴﺪﺓ ﻓﻲ ﺍﳉﺎﻫﻠﻴﺔ‪ ,‬ﺣﺘﻰ ﺇﻥ ﺍﻟﺪﺍﺭﺱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻀﻊ‬
‫ﻟﻜﻞ ﻣﻘﻄﻮﻋﺔ ﺃﻭ ﻗﺼﻴﺪﺓ ﻋﻨﻮﺍﻧﺎ ﺧﺎﺻﺎﹱ ﺑﻬﺎ ﻓﻼ ﻳﺨﻄﺊ ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻓﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻮﺿﻮﻉ‬
‫ﺍﻟﻘﺼﻴﺪﺓ‪.‬‬

‫‪ -٣‬اﻟﺘﺨﻠﺺ ﻣﻦ اﻟﻤﻘﺪﻣﺎت اﻟﻄﻠﻠﻴﺔ‪:‬‬

‫ﺍﺗﺨﺬ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻟﻬﻢ ﻣﺬﻫﺒﺎﹱ ﺧﺎﺻﺎﹱ ﺍﺳﺘﻌﺎﺿﻮﺍ ﺑﻪ ﻋﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﻄﻠﻠﻴﺔ‪ ,‬ﻭﺟﻌﻠﻮﺍ‬
‫ﻼ ﻗﻮﻳﺎﹱ‪ ,‬ﻭﻗﺪ ﺃﻃﻠﻖ ﺩ‪ .‬ﻳﻮﺳﻒ‬
‫ﻓﻴﻪ ﺩﻭﺭ ﺍﻷﻧﺜﻰ ﳝﺜﻞ ﺿﻌﻔﻬﺎ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺻﺎﺣﺒﻬﺎ ﺇﻟﻰ ﺟﻮﺍﺭﻫﺎ ﺑﻄ ﹱ‬
‫ﺧﻠﻴﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺬﻫﺐ‪ ,‬ﺃﻭ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ‪" :‬ﻣﻘﺪﻣﺎﺕ ﺍﻟﻔﺮﻭﺳﻴﺔ ﻓﻲ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ" ﻭﻫﺬﺍ ﻫﻮ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﺑﺮﺍﻗﺔ ﻳﺨﺎﻟﻒ ﻧﺼﺢ ﺻﺎﺣﺒﺘﻪ ﻓﻴﻘﻮﻝ ﻓﻲ ﺑﺪﺀ ﻗﺼﻴﺪﺗﻪ‪:‬‬

‫ﺗـــــﻘـــــﻮﻝ ﺳـــﻠـــﻴـــﻤـــﻲ ﻻ ﺗـــــﻌـــــﺮﺽ ﻟــﺘــﻠــﻔــﺔ‬

‫ﻭﻟـــﻴـــﻠـــﻚ ﻋــــﻦ ﻟـــﻴـــﻞ ﺍﻟـــﺼـــﻌـــﺎﻟـــﻴـــﻚ ﻧــﺎﺋــﻢ‬

‫ﻭﻛـــــﻴـــــﻒ ﻳـــــﻨـــــﺎﻡ ﺍﻟــــﻠــــﻴــــﻞ ﻣـــــﻦ ﺟـــــﻞ ﻣـــﺎﻟـــﻪ‬

‫ﺣــــﺴــــﺎﻡ ﻛــــﻠــــﻮﻥ ﺍﳌــــﻠــــﺢ ﺃﺑــــﻴــــﺾ ﺻــــﺎﺭﻡ‬

‫ﻏــــﻤــــﻮﺽ ﺇﺫﺍ ﻋــــﺾ ﺍﻟـــﻜـــﺮﻳـــﻬـــﺔ ﻟــــﻢ ﻳـــﺪﻉ‬

‫ﻟــــﻪ ﻃـــﻌـــﻤـــﺎﹱ‪ ,‬ﻃــــــﻮﻉ ﺍﻟـــﻴـــﻤـــﲔ ﻣــــﻼﺯﻣــــﺎﹱ‬

‫ﺃﻟــــــﻢ ﺗـــﻌـــﻠـــﻤـــﻲ ﺃﻥ ﺍﻟـــﺼـــﻌـــﺎﻟـــﻴـــﻚ ﻧــﻮﻣــﻬــﻢ‬

‫ﻗـــﻠـــﻴـــﻞ ﺇﺫﺍ ﻧـــــــﺎﻡ ﺍﳋـــــﻠـــــﻲ ﺍﳌـــﺴـــﺎﻟـــﻢ‬

‫‪١٩٩‬‬
 ‫‪ -٤‬ﻋﺪم اﻟﺤﺮص ﻋﻠﻰ اﻟﺘﺼﺮﻳﻊ‪:‬‬
‫ﻭﺗﺒﺪﻭ ﻓﻲ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻇﺎﻫﺮﺓ ﻋﺪﻡ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻳﻊ ﺑﻮﺟﻪ ﻋﺎﻡ ﻓﻲ ﻣﻄﺎﻟﻊ ﺍﻟﻘﺼﺎﺋﺪ‬
‫ﻭﺍﳌﻘﻄﻮﻋﺎﺕ‪ ,‬ﻭﻳﻌﻠﻞ ﺩ‪ .‬ﻳﻮﺳﻒ ﺧﻠﻴﻒ ﻟﻬﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺄﻧﻬﺎ ﺗﺮﺟﻊ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﲡﻴﺶ‬
‫ﺑﻬﺎ ﻧﻔﻮﺱ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻋﻠﻰ ﺃﻭﺿﺎﻉ ﻣﺠﺘﻤﻌﻬﻢ‪ ,‬ﻭﺇﻟﻰ ﺗﻠﻚ ﺍﳊﺮﻳﺔ ﺍﻟﺘﻲ ﻛﺎﻧﻮﺍ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻬﺎ‪ ,‬ﻭﺍﻟﺘﻲ‬
‫ﻛﺎﻧﺖ ﺗﺮﻓﺾ ﺍﳋﻀﻮﻉ ﻟﺘﻘﺎﻟﻴﺪ ﻣﺠﺘﻤﻌﻬﻢ‪ ,‬ﺗﻠﻚ ﺍﻟﺜﻮﺭﺓ ﻭﺗﻠﻚ ﻇﻬﺮﺕ ﺁﺛﺎﺭﻫﻤﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ‬
‫ﺍﻟﺒﺎﻃﻦ ﻓﻲ ﺣﻴﺎﺗﻬﻢ ﺍﻟﻔﻨﻴﺔ‪ ,‬ﻓﻜﺎﻥ ﺷﻌﺮﻫﻢ ﺛﺎﺋﺮﺍﹱ ﻋﻠﻰ ﺍﻷﻭﺿﺎﻉ ﺍﻟﻔﻨﻴﺔ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﳉﺎﻫﻠﻲ ﺍﻟﻘﺒﻠﻲ‬
‫ﺣﺮﺍﹱ ﻓﻲ ﺃﻭﺿﺎﻋﻪ ﺍﻟﻔﻨﻴﺔ‪.‬‬

‫‪ -٥‬اﻟﺘﺤﻠﻞ ﻣﻦ اﻟﺸﺨﺼﻴﺔ اﻟﻘﺒﻠﻴﺔ‪:‬‬

‫ﻭﻫﻲ ﻇﺎﻫﺮﺓ ﻟﻴﺴﺖ ﻏﺮﻳﺒﺔ ﻋﻠﻰ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ; ﻷﻧﻬﺎ ﺗﺘﻔﻖ ﻭﻓﻘﺪﺍﻥ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻗﺒﺎﺋﻠﻬﻢ ﳑﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻓﻘﺪ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﻌﺼﺒﻴﺔ ﺍﻟﻘﺒﻠﻴﺔ ﻓﻲ ﻧﻔﻮﺳﻬﻢ‪ ,‬ﻭﻣﻦ ﺛﻢ‬
‫ﻟﻢ ﺗﻈﻬﺮ ﺷﺨﺼﻴﺔ ﺍﻟﻘﺒﻴﻠﺔ ﻋﻨﺪ ﺷﺎﻋﺮ ﻓﻘﺪ ﺇﺣﺴﺎﺳﻪ ﺑﺎﻟﻌﺼﺒﻴﺔ ﺍﻟﻘﺒﻠﻴﺔ‪ ,‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺼﻠﺔ ﺑﲔ‬
‫ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻭﺑﲔ ﻗﺒﺎﺋﻠﻬﻢ ﻗﺪ ﺍﻧﻘﻄﻌﺖ ﺍﺟﺘﻤﺎﻋﻴﺎﹱ ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﺗﻨﻘﻄﻊ ﻓﻨﻴﺎﹱ ﻓﻼ ﻳﻜﻮﻥ‬
‫ﺍﻟﺼﻌﻠﻮﻙ "ﻟﺴﺎﻥ ﻋﺸﻴﺮﺗﻪ" ﻭﻻ ﺷﻌﺮﻩ "ﺻﺤﻴﻔﺔ ﻗﺒﻴﻠﺘﻪ" ﻭﺇﳕﺎ ﺃﺻﺒﺢ ﺷﻌﺮﻩ ﻫﻮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺼﺎﺩﻗﺔ‬
‫ﻛﻞ ﺍﻟﺼﺪﻕ ﳊﻴﺎﺗﻪ ﻫﻮ‪.‬‬

‫‪ -٦‬اﻟﻘﺼﺼﻴﺔ‪:‬‬
‫ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻓﻲ ﻣﺠﻤﻮﻋﺔ ﺷﻌﺮ ﻗﺼﺼﻲ ﻳﺴﺠﻞ ﻓﻴﻪ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺼﻌﻠﻮﻙ ﻛﻞ ﻣﺎ ﻳﺪﻭﺭ ﻓﻲ‬
‫ﺣﻴﺎﺗﻪ ﺍﳊﺎﻓﻠﺔ ﺑﺎﳊﻮﺍﺩﺙ ﺍﳌﺜﻴﺮﺓ ﺍﻟﺘﻲ ﺗﺼﻠﺢ ﻣﺎﺩﺓ ﻃﻴﺒﺔ ﻟﻠﻔﻦ ﺍﻟﻘﺼﺼﻲ‪ ,‬ﻤﺑﺎ ﻓﻲ ﺫﻟﻚ ﻣﻐﺎﻣﺮﺍﺗﻬﻢ‪,‬‬
‫ﻭﺃﺧﺒﺎﺭ ﻓﺮﺍﺭﻫﻢ‪ ,‬ﻭﺗﺸﺮﺩﻫﻢ ﻓﻲ ﺍﻟﺼﺤﺎﺭﻱ‪ ,‬ﻭﺗﺮﺑﺼﻬﻢ ﻓﻮﻕ ﺍﳌﺮﺍﻗﺐ‪ ..‬ﻭﻋﻨﺪﻧﺎ ﻻﻣﻴﺔ ﺗﺄﺑﻂ ﺷﺮﺍﹱ‬
‫ﺍﻟﺘﻲ ﻳﺮﻭﻱ ﻓﻴﻬﺎ ﻣﻼﻗﺎﺗﻪ ﻟﻠﻐﻮﻝ‪ ..‬ﻓﻬﻮ ﻳﻘﻮﻝ‪:‬‬

‫ﻭﺃﺩﻫـــــــــــــــــــﻢ ﻗــــــــــﺪ ﺟـــــــﺒـــــــﺖ ﺟــــﻠــــﺒــــﺎﺑــــﻪ‬

‫ﻛـــﻤـــﺎ ﺍﺟــــﺘــــﺎﺑــــﺖ ﺍﻟــــﻜــــﺎﻋــــﺐ ﺍﳋــﻴــﻌــﻼ‬

‫ﺇﻟـــــــــﻰ ﺃﻥ ﺣـــــــــﺪﺍ ﺍﻟـــــﺼـــــﺒـــــﺢ ﺃﺛــــــﻨــــــﺎﺀﻩ‬

‫ﻭﻣـــــــــــــﺰﻕ ﺟـــــﻠـــــﺒـــــﺎﺑـــــﻪ ‪ ..‬ﺍﻷﻟـــــﻴـــــﻼ‬

‫‪٢٠٠‬‬
 ‫ﻋـــــــﻠـــــــﻰ ﺷـــــــﻴـــــــﻢ ﻧــــــــــــــﺎﺭ ﺗــــــﻨــــــﻮﺭﺗــــــﻬــــــﺎ‬
‫ﻓــــــﺒــــــﺖ ﻟــــــﻬــــــﺎ ﻣـــــــــﺪﺑـــــــــﺮﺍ ﻣــــﻘــــﺒــــ ﹱ‬
‫ﻼ‬
‫ﻓـــــﺄﺻـــــﺒـــــﺤـــــﺖ ﻭﺍﻟـــــــــﻐـــــــــﻮﻝ ﻟـــــــﻲ ﺟـــــــﺎﺭﺓ‬
‫ﻓـــــﻴـــــﺎ ﺟـــــــﺎﺭﺗـــــــﺎ ﺃﻧــــــــــﺖ ﻣـــــــﺎ ﺃﻫـــــــﻮﻻ‬
‫ﻭﻃـــــﺎﻟـــــﺒـــــﺘـــــﻬـــــﺎ ﺑــــﻀــــﻌــــﻬــــﺎ ﻓـــــﺎﻟـــــﺘـــــﻮﺕ‬
‫ﺑـــــــــﻮﺟـــــــــﻪ ﺗـــــــــﻐـــــــــﻮﻝ ﻓـــــﺎﺳـــــﺘـــــﻐـــــﻮﻻ‬
‫ﻓــــﻘــــﻠــــﺖ ﻟــــﻬــــﺎ ﻳــــــﺎ ﺍﻧــــــﻈــــــﺮﻱ ﻛــــــﻲ ﺗــــﺮﻱ‬
‫ﻓــــــــﻮﻟــــــــﺖ ﻓـــــﻜـــــﻨـــــﺖ ﻟــــــﻬــــــﺎ ﺃﻏـــــــــﻮﻻ‬
‫ﻓــــــﻄــــــﺎﺭ ﺑــــﻘــــﺤــــﻒ ﺍﺑــــــﻨــــــﺔ ﺍﳉــــــــــﻦ ﺫﻭ‬
‫ﺳـــــﻔـــــﺎﺳـــــﻖ ﻗــــــــﺪ ﺃﺧــــــﻠــــــﻖ ﺍﶈــــﻤــــﻼ‬
‫ﺇﺫﺍ ﻛــــــــــﻞ ﺃﻣــــــﻬــــــﻴــــــﺘــــــﻪ ﺑــــﺎﻟــــﺼــــﻔــــﺎ‬
‫ﻓــــــــﺤــــــــﺪ ﻭﻟـــــــــــــــﻢ ﺃﺭﻩ ﺻــــﻴــــﻘــــﻼ‬
‫ﻋــــــــﻈــــــــﺎﻳــــــــﺔ ﻗــــــــﻔــــــــﺮ ﻟــــــــﻬــــــــﺎ ﺣــــﻠــــﺘــــﺎ‬
‫ﻥ ﻣــــــﻦ ﻭﺭﻕ ﺍﻟــــﻄــــﻠــــﺢ ﻟــــــﻢ ﺗـــﻐـــﺰﻻ‬
‫ﻓـــــﻤـــــﻦ ﺳــــــــــﺎﻝ ﺃﻳــــــــــﻦ ﺛــــــــــﻮﺕ ﺟـــــﺎﺭﺗـــــﻲ‬
‫ﻓــــــــــــﺈﻥ ﻟــــــﻬــــــﺎ ﺑـــــــﺎﻟـــــــﻠـــــــﻮﻯ ﻣــــــﻨــــــﺰﻻﹱ‬

‫‪ -٧‬اﻟﻮاﻗﻌﻴﺔ‪:‬‬
‫ﺃﻭﻝ ﻣﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﺗﺨﺎﺫﻫﻢ ﺍﳊﻴﺎﺓ ﻤﺑﺎ ﻓﻴﻬﺎ ﻣﻦ ﺧﻴﺮ ﻭﺷﺮ ﻣﺎﺩﺓ ﳌﻮﺿﻮﻋﺎﺗﻬﻢ‪,‬‬
‫ﻭﺑﻌﺪﻫﻢ ﻋﻦ ﺍﻹﻣﻌﺎﻥ ﻓﻲ ﺍﳋﻴﺎﻝ ﺇﻣﻌﺎﻧﺎ ﻳﻨﻘﻠﻬﻢ ﻣﻦ ﻋﺎﻟﻢ ﺍﻟﻮﺍﻗﻊ ﺇﻟﻰ ﻋﺎﻟﻢ ﺍﻷﻭﻫﺎﻡ ﺑﺴﺤﺒﻪ ﺍﻟﻌﺎﻟﻴﺔ‬
‫ﻭﺃﺑﺮﺍﺟﻪ ﺍﻟﻌﺎﺟﻴﺔ‪ ,‬ﻓﻘﺪ ﺻﻮﺭ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻓﻲ ﻓﻨﻬﻢ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺒﺪﻭﻳﺔ ﺍﻟﺘﻲ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻬﺎ ﺑﻜﻞ‬
‫ﻣﻈﺎﻫﺮﻫﺎ‪ ,‬ﻭﺻﻮﺭﻭﺍ ﺍﳊﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﺘﻲ ﻳﺤﺒﻮﻧﻬﺎ ﺑﻜﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻭﺍﻗﻊ ﺧﻴﺮ‪ ,‬ﻭﻭﺍﻗﻊ ﺷﺮﻳﺮ‪..‬‬
‫ﻭﺑﻜﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺤﺎﺳﻦ ﻭﻋﻴﻮﺏ‪ ,‬ﻭﺻﻮﺭﻭﺍ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻻﻧﺴﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻳﺘﺼﻠﻮﻥ ﺑﻬﺎ ﻛﻤﺎ ﻳﺮﻭﻧﻬﺎ‬
‫ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ ﺑﻜﻞ ﻣﺎ ﺑﻴﻨﻬﺎ ﻣﻦ ﺗﺒﺎﻳﻦ ﻭﺍﺧﺘﻼﻑ‪.‬‬

‫‪٢٠١‬‬
‫ﻭﺍﳌﻈﻬﺮ ﺍﻟﺜﺎﻧﻲ ﻟﻬﺬﻩ ﺍﻟﻮﺍﻗﻌﻴﺔ‪ :‬ﺻﺪﻕ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﳊﻴﺎﺓ‪ ,‬ﻭﻣﻄﺎﺑﻘﺔ ﺍﻟﺼﻮﺭﺓ ﻟﻸﺻﻞ‪ ,‬ﺑﺤﻴﺚ ﻻ‬
‫ﻳﺸﻌﺮ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺑﺎﺧﺘﻼﻑ ﺑﲔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺸﻌﺮﻳﺔ ﻭﺃﺻﻠﻬﺎ ﻓﻲ ﺍﳊﻴﺎﺓ‪ ,‬ﺃﻭ ﺑﲔ ﻣﺎ‬
‫ﻳﺮﺍﻩ ﻓﻲ ﺷﻌﺮﻫﻢ‪ ,‬ﻭﻣﺎ ﻳﺸﺎﻫﺪﻩ ﻓﻲ ﺍﳊﻴﺎﺓ‪.‬‬

‫ﺍﳌﻈﻬﺮ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻣﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺃﻳﻀﺎﹱ‪ :‬ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺎﻣﺔ ﺑﺤﻴﺚ ﻧﺸﻌﺮ ﺃﻧﻨﺎ‬
‫ﻼ ﺩﻗﻴﻘﺎﹱ ﻣﺤﻜﻤﺎﹱ‪.‬‬
‫ﺃﻣﺎﻡ ﺻﻮﺭﺓ ﻃﺒﻴﻌﻴﺔ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﻧﻘ ﹱ‬

‫ﺍﳌﻈﻬﺮ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﻦ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﺣﺮﺹ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻋﻠﻰ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻭﻫﻮ ﺍﻫﺘﻤﺎﻣﻬﻢ‬
‫ﺑﻈﺎﻫﺮﺓ ﺍﻟﻠﻮﻥ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺍﻷﻋﻠﻢ ﺣﺮﻳﺼﺎﹱ ﻋﻠﻰ ﺗﺴﺠﻴﻞ ﺳﻮﺍﺩ ﺍﻟﻀﺒﺎﻉ ﻭﺗﻠﻚ ﺍﻟﺪﻭﺍﺋﺮ ﺍﻟﺘﻲ ﻳﺨﺎﻟﻒ‬
‫ﻟﻮﻧﻬﺎ ﺳﺎﺋﺮ ﻟﻮﻥ ﺍﻷﺭﺟﻞ‪.‬‬

‫ﻭﺍﳌﻈﻬﺮ ﺍﳋﺎﻣﺲ‪ :‬ﻣﻦ ﻣﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﺼﺮﺍﺣﺔ ﻓﻲ ﺍﻟﺘﺼﻮﻳﺮ ﻭﺗﺴﺠﻴﻞ ﺍﻟﻮﺍﻗﻊ ﻛﻤﺎ ﻫﻮ‬
‫ﺩﻭﻥ ﻣﺤﺎﻭﻟﺔ ﻹﺧﻔﺎﺋﻪ ﺃﻭ ﺗﻐﻴﻴﺮ ﺣﻘﻴﻘﺘﻪ‪ ,‬ﻓﻼ ﻳﺠﺪ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺼﻌﻠﻮﻙ ﺣﺮﺟﺎﹱ ﻣﻦ ﺃﻥ ﻳﺘﺤﺪﺙ ﻋﻦ‬
‫ﻓﺮﺣﺘﻪ ﺑﻨﻌﻠﲔ ﺃﻫﺪﻳﺘﺎ ﻟﻪ ﻛﻤﺎ ﻳﻔﻌﻞ ﺃﺑﻮ ﺧﺮﺍﺵ‪ ,‬ﺃﻭ ﻳﺘﺤﺪﺙ ﻋﻦ ﻧﻌﻠﻴﻪ ﺍﻟﺒﺎﻟﻴﺘﲔ ﺍﳌﻤﺰﻗﺘﲔ ﻛﻤﺎ ﻳﻔﻌﻞ‬
‫ﺗﺄﺑﻂ ﺷﺮﺍﹱ ﻭﺍﻟﺸﻨﻔﺮﻱ ﻭﺃﺑﻮ ﺧﺮﺍﺵ ﺃﻳﻀﺎﹱ‪.‬‬
‫ﻭﺍﳌﻈﻬﺮ ﺍﻟﺴﺎﺩﺱ ﻟﻬﺬﻩ ﺍﻟﻮﺍﻗﻌﻴﺔ‪ ..‬ﺍﻟﺪﻗﺔ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ‪ ..‬ﺗﻠﻚ ﺍﻟﺪﻗﺔ ﺍﻟﺘﻲ ﲢﺪﺩ ﺍﻟﻌﺒﺎﺭﺓ ﲢﺪﻳﺪﺍﹱ‬
‫ﻭﺍﺿﺤﺎﹱ ﻻ ﻏﻤﻮﺽ ﻓﻴﻪ‪.‬‬

‫ﻭﺍﳌﻈﻬﺮ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﻣﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻇﻬﻮﺭ ﺍﳋﺒﺮﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﻓﻨﻬﻢ ﻭﻫﻮ ﻣﻈﻬﺮ ﻳﺠﻌﻠﻨﺎ‬
‫ﻧﺸﻌﺮ ﺑﺄﻧﻨﺎ ﺃﻣﺎﻡ ﺇﻧﺴﺎﻥ ﻳﻌﻴﺶ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ ﻻ ﺃﻣﺎﻡ ﺷﺎﻋﺮ ﻳﻌﻴﺶ ﻓﻲ ﺍﳋﻴﺎﻝ ﻭﺍﻷﻭﻫﺎﻡ‪ ,‬ﻭﻗﺪ‬
‫ﺭﺃﻳﻨﺎ ﺃﺑﺎ ﺧﺮﺍﺵ ﻓﻲ ﺣﺪﻳﺜﻪ ﻋﻦ ﺣﻤﺮ ﺍﻟﻮﺣﺶ ﻳﺬﻛﺮ ﲤﻨﻊ ﺍﻷﺗﻦ ﺍﳊﻮﺍﻣﻞ ﻋﻦ ﺍﻟﺬﻛﺮ ﻭﻫﻲ ﻇﺎﻫﺮﺓ‬
‫ﻣﻌﺮﻭﻓﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳊﻴﻮﺍﻥ‪ ..‬ﻭﻣﻦ ﺍﳌﻘﺮﺭ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳊﻴﻮﺍﻥ ﺃﻥ ﺍﻟﻀﺒﻊ ﻣﻮﻟﻌﺔ ﺑﻨﺒﺶ ﺍﻟﻘﺒﻮﺭ‬
‫ﻟﻜﺜﺮﺓ ﺷﻬﻮﺗﻬﺎ ﻟﻠﺤﻮﻡ ﺑﻨﻲ ﺁﺩﻡ ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻘﺮﺭﺓ ﻫﻲ ﺍﻟﺘﻲ ﻋﺮﻓﻬﺎ ﺗﺄﺑﻂ ﺷﺮﺍﹱ ﺍﳉﺎﻫﻠﻲ‬
‫ﻭﻇﻬﺮﺕ ﺁﺛﺎﺭﻫﺎ ﻓﻲ ﺷﻌﺮﻩ ﺣﲔ ﻭﺻﻒ ﺍﻟﻀﺒﻊ ﻓﻲ ﺩﻗﺔ ﺭﺍﺋﻌﺔ ﺑﺄﻧﻬﺎ "ﺗﻔﺮﻱ ﺍﻟﺪﻓﺎﺋﻨﺎ"‪.‬‬

‫‪ -٨‬اﻟﺴﺮﻋﺔ اﻟﻔﻨﻴﺔ‪:‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﺴﺮﻋﺔ ﺍﻟﻔﻨﻴﺔ ﺍﻧﺘﺸﺎﺭ ﺍﳌﻘﻄﻮﻋﺎﺕ ﻭﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﻘﺼﻴﺮﺓ ﻓﻲ ﺷﻌﺮﻫﻢ‪,‬‬
‫ﻭﺗﺨﻠﺼﻬﻢ ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﻄﻠﻠﻴﺔ‪ ,‬ﻭﻣﻦ ﺍﻟﺘﺼﺮﻳﻊ ﻭﻫﻲ ﻣﻈﺎﻫﺮ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺸﻜﻞ ﺍﻟﻌﺎﻡ ﺃﻭ ﺍﻟﺒﻨﺎﺀ‬
‫ﺍﳋﺎﺭﺟﻲ ﻟﻠﻌﻤﻞ ﺍﻟﻔﻨﻲ‪.‬‬

‫‪٢٠٢‬‬
 ‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺇﻥ ﺍﻟﺸﻌﺮ ﻋﻨﺪ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻟﻢ ﻳﻜﻦ "ﺣﺮﻓﺔ" ﺗﻘﺼﺪ ﻟﺬﺍﺗﻬﺎ‪ ,‬ﻭﻳﻔﺮﻍ‬
‫ﺻﺎﺣﺒﻬﺎ ﻟﺘﺠﻮﻳﺪﻫﺎ‪ ,‬ﻭﺍﻟﻮﺻﻮﻝ ﺑﻬﺎ ﺇﻟﻰ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﻣﻌﻪ ﺃﻥ ﻳﺪﺧﻞ ﺣﻠﺒﺔ ﺍﳌﺒﺎﺭﺍﺓ‬
‫ﺍﻟﻔﻨﻴﺔ ﻟﻴﻘﻮﻝ ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﻫﺄﻧﺬﺍ‪ ,‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﺸﻌﺮ ﻋﻨﺪﻫﻢ ﻭﺳﻴﻠﺔ ﻳﺴﺠﻠﻮﻥ ﺑﻬﺎ ﻣﻔﺎﺧﺮﻫﻢ‪,‬‬
‫ﺃﻭ ﻳﻨﻔﺴﻮﻥ ﺑﻬﺎ ﻋﻤﺎ ﺗﻀﻴﻖ ﺑﻪ ﺻﺪﻭﺭﻫﻢ ﻣﻦ ﺗﻠﻚ "ﺍﻟﻌﻘﺪ ﺍﻟﻨﻔﺴﻴﺔ" ﺍﻟﺘﻲ ﲤﺘﻠﺊ ﺑﻬﺎ ﺃﻋﻤﺎﻕ ﻧﻔﻮﺳﻬﻢ‪.‬‬

‫‪ -٩‬اﻟﺨﺼﺎﺋﺺ اﻟﻠﻐﻮﻳﺔ‪:‬‬
‫ﻳﻼﺣﻆ ﻋﻠﻰ ﺧﺼﺎﺋﺼﻬﻢ ﺍﻟﻠﻐﻮﻳﺔ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﺍﻟﻠﻐﺔ ﻋﻨﺪﻫﻢ ﺃﻗﺮﺏ ﺇﻟﻰ ﻓﻄﺮﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻭﺃﺻﺪﻕ ﲤﺜﻴ ﹱ‬
‫ﻼ ﻟﻬﺎ‪ ,‬ﺇﺫ ﻫﻲ ﺻﺎﺩﺭﺓ ﻣﻦ‬
‫ﻣﻨﺎﺑﻌﻬﺎ ﺍﻷﻭﻟﻰ ﻗﺒﻞ ﺃﻥ ﺗﺆﺛﺮ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﻴﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺗﺆﺛﺮ ﻓﻲ‬
‫ﺍﻟﻠﻐﺎﺕ‪.‬‬

‫ﺏ‪ -‬ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻛﺜﺮﺓ ﺍﻟﻐﺮﻳﺐ ﻓﻲ ﺷﻌﺮﻫﻢ‪ ,‬ﺣﺘﻰ ﻟﻴﺸﻌﺮ ﺍﻟﻨﺎﻇﺮ ﻓﻴﻪ ﺃﺣﻴﺎﻧﺎﹱ ﺃﻧﻪ ﺃﻣﺎﻡ‬
‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻄﻼﺳﻢ ﺍﻟﻠﻔﻈﻴﺔ‪ ,‬ﻳﻀﻄﺮ ﺃﻣﺎﻡ ﻛﻞ ﻟﻔﻆ ﻣﻨﻬﺎ ﺇﻟﻰ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﳌﻌﺎﺟﻢ ﺍﳌﻄﻮﻟﺔ‪,‬‬
‫ﻷﻥ ﺍﳌﻌﺎﺟﻢ ﺍﳌﺨﺘﺼﺮﺓ ﻻ ﺗﺴﻌﻔﻪ‪ ..‬ﻭﻳﻜﻔﻲ ﺃﻥ ﻧﻘﺮﺃ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻟﺘﺄﺑﻂ ﺷﺮﺍﹱ‪:‬‬

‫ﻭﺣﺜــــــــــــﺤﺜـــﺖ ﻣﺸـــﻌﻮﻑ ﺍﻟﻨﺠـــﺎﺀ ﻛﺄﻧﻨـــﻲ‬

‫ﻫﺠــــــــﻒ ﺭﺃﻱ ﻗﺼــــﺮﺍﹱ ﺳـــــــــــﻤﺎﻻﹱ ﻭﺩﺍﺟـــﻨﺎﹱ‬

‫ﻣـــــــﻦ ﺍﳊـــــــــــﺺ ﻫـــــــــــﺰﺭﻭﻑ ﻛﺄﻥ ﻋﻔــــــــﺎﺀﻩ‬

‫ﺇﺫﺍ ﺍﺳـــﺘﺪﺭﺝ ﺍﻟﻔﻴﻔـــﺎ ﻭﻣـــﺪ ﺍﳌﻐﺎﺑﻨـــﺎ‬

‫ﺃﺯﺝ ﺯﻟـــــــــــــــﻮﺝ ﻫـــــــــــــﺬﺭ ﻓـــﻲ ﺯﻓـــﺎﺯﻑ‬

‫ﻫـــــــﺰﻑ ﻳﺒـــﺬ ﺍﻟﻨﺎﺟﻴـــﺎﺕ ﺍﻟﺼﻮﺍﻓﻨـــﺎ‬

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 ‫ﻣــــﺮاﺟـــــﻊ‬
‫‪ - 1‬ﺍﳊﻴﺎﺓ ﺍﻷﺩﺑﻴﺔ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﳉﺎﻫﻠﻲ – ﺧﻔﺎﺟﻲ – ﻃﺒﻌﺎﺕ ﻋﺪﻳﺪﺓ ﺁﺧﺮﻫﺎ ﻃﺒﻌﺔ ‪1990‬‬
‫ﺑﻴﺮﻭﺕ‪.‬‬

‫‪ - 2‬ﺍﳊﻴﺎﺓ ﺍﻷﺩﺑﻴﺔ ﺑﲔ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ – ﺧﻔﺎﺟﻲ ﻭﺻﻼﺡ ﻋﺒﺪﺍﻟﺘﻮﺍﺏ – ﻃﺒﻌﺎﺕ ﻋﺪﻳﺪﺓ‬

‫ﺁﺧﺮﻫﺎ ﻁ – ﺍﻟﻘﺎﻫﺮﺓ – ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪ - 3‬ﺷﻌﺮ ﺍﻟﺼﻌﺎﻟﻴﻚ – ﺩ‪ /‬ﻋﺒﺪﺍﳊﻠﻴﻢ ﺣﻔﻨﻲ – ﺍﻟﻘﺎﻫﺮﺓ ‪.1985‬‬

‫‪ - 4‬ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ ﺩ‪/‬ﻳﻮﺳﻒ ﺧﻠﻴﻒ – ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ‪.1975‬‬

‫‪ - 5‬ﺍﻷﻏﺎﻧﻲ ﻷﺑﻲ ﺍﻟﻔﺮﺝ ﺍﻷﺻﻔﻬﺎﻧﻲ ﻓﻲ ﺗﺮﺍﺟﻢ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺼﻌﺎﻟﻴﻚ – ﻓﻲ ﺃﺟﺰﺍﺀ ﻋﺪﻳﺪﺓ‪.‬‬

‫‪ - 6‬ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻻﺑﻦ ﻗﺘﻴﺒﺔ – ﺍﻟﻘﺎﻫﺮﺓ – ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪.‬‬

‫‪ - 7‬ﻓﺤﻮﻟﺔ ﺍﻟﺸﻌﺮﺍﺀ ﻟﻸﺻﻤﻌﻲ – ﲢﻘﻴﻖ ﺧﻔﺎﺟﻲ – ﺍﻟﻘﺎﻫﺮﺓ ‪ ,2000‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪.‬‬

‫‪ - 8‬ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ ﻻﺑﻦ ﺳﻼﻡ – ﺍﻟﻘﺎﻫﺮﺓ – ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪.‬‬

‫‪ - 9‬ﺍﻟﻜﺎﻣﻞ ﻟﻠﻤﺒﺮﺩ‪.‬‬

‫‪ - 10‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﲔ ﻟﻠﺠﺎﺣﻆ‪ ,‬ﲢﻘﻴﻖ ﻋﺒﺪﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪.‬‬

‫‪ - 11‬ﺍﻷﺻﻤﻌﻴﺎﺕ ﻷﺑﻲ ﺳﻌﻴﺪ ﻋﺒﺪﺍﳌﻠﻚ – ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ - 12‬ﺣﻤﺎﺳﺔ ﺃﺑﻮ ﲤﺎﻡ ﲢﻘﻴﻖ ﺧﻔﺎﺟﻲ – ﻁ ﺍﻟﻘﺎﻫﺮﺓ ‪.1970‬‬

‫‪ - 13‬ﺩﻭﺍﻭﻳﻦ ﺷﻌﺮﻳﺔ ﻋﺪﻳﺪﺓ‪.‬‬

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 ‫اﺧﺘﺒﺎرات اﻟﺬﻛﺎء‬
‫ﻗﺮاءة ﻓﻲ ﻋﺒﻘﺮﻳﺔ ﺑﻴﻨﻴﻪ آﻟﻔﺮد ‪Binet Alfred‬‬
‫‪1911 - 1857‬‬
‫ﺩ‪ .‬ﻋﻠﻲ ﻭﻃﻔﻪ ‪ -‬ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ‪ -‬ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‬
‫ﺑﻴﻨﻴﻪ ﺁﻟﻔﺮﺩ ‪ Binet Alfred‬ﻋﺎﻟﻢ ﻧﻔﺲ ﻭﻓﻴﺰﻳﻮﻟﻮﺟﻲ ﻓﺮﻧﺴﻲ ﻭﻟﺪ ﻓﻲ ﻣﺪﻳﻨﺔ ﻧﻴﺲ ‪ Nice‬ﻋﺎﻡ ‪1857‬‬
‫ﻭﺗﻮﻓﻲ ﻓﻲ ﺑﺎﺭﻳﺲ ‪ Paris‬ﻋﺎﻡ ‪ .1911‬ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﻠﻴﺴﺎﻧﺲ ﻓﻲ ﺍﳊﻘﻮﻕ ﺛﻢ ﺗﺎﺑﻊ ﺩﺭﺍﺳﺎﺗﻪ ﻓﻲ ﻣﺠﺎﻝ‬
‫ﺍﻟﻄﺐ ﻭﺣﺎﺯ ﻋﻠﻰ ﺍﻟﻠﻴﺴﺎﻧﺲ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻄﺐ ﻭﺣﺎﺯ ﻋﻠﻰ ﺍﻟﻠﻴﺴﺎﻧﺲ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ,‬ﻛﺮﺱ‬
‫ﺃﻃﺮﻭﺣﺘﻪ ﻓﻲ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺼﺒﻲ ﻟﻸﻣﻌﺎﺀ ﻋﻨﺪ ﺍﳊﺸﺮﺍﺕ ‪Le systeme nerveux‬‬
‫‪ (1).sous-Intestinal des insectes‬ﻭﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﻋﺒﻘﺮﻳﺔ ﺑﻴﻨﻴﻪ ﻟﻢ ﺗﺒﻖ ﺃﺳﻴﺮﺓ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‬
‫ﺇﺫ ﻋﻤﻞ ﺑﻴﻨﻴﻪ ﻓﻲ ﻣﺠﺎﻝ ﺍﻷﺩﺏ ﻭﻗﺪﻡ ﺃﻋﻤﺎﻻﹱ ﺃﺩﺑﻴﺔ ﻭﺃﺑﺪﻉ ﻣﺴﺮﺣﻴﺎﺕ ﻗﺪﺭ ﻟﺒﻌﻀﻬﺎ ﺃﻥ ﻳﺮﻯ ﺍﻟﻨﻮﺭ ﻋﻠﻰ‬
‫ﺧﺸﺒﺔ ﺍﳌﺴﺮﺡ‪ .‬ﻭﻣﻦ ﻣﻼﻣﺢ ﻋﺒﻘﺮﻳﺔ ﺑﻴﻨﻴﻪ ﺃﻧﻪ ﺑﺪﺃ ﻣﺒﻜﺮﺍﹱ ﺟﺪﺍﹱ ﺑﺎﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ ﺣﻴﺚ ﻧﺸﺮ ﻛﺘﺎﺑﻪ ﺍﻷﻭﻝ‬
‫ﻓﻲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺑﻌﻨﻮﺍﻥ ﺍﳊﻴﺎﺓ ﺍﻟﻨﻔﺴﻴﺔ ‪ La vie psychique‬ﻭﻫﻮ ﻓﻲ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻋﻤﺮﻩ‪.‬‬
‫ﺷﻐﻞ ﺑﻴﻨﻴﻪ ﻣﻨﺼﺐ ﻣﺪﻳﺮ ﻣﺨﺒﺮ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﻔﻴﺰﻳﻮﻟﻮﺟﻲ ﺍﻟﺬﻱ ﺗﺄﺳﺲ ﻋﺎﻡ ‪ 1889‬ﻭﻫﻮ ﺍﳌﺨﺒﺮ‬
‫ﺍﻟﺬﻱ ﻛﺮﺱ ﻟﻪ ﺑﻴﻨﻴﻪ ﺣﻴﺎﺗﻪ ﻭﻋﻤﻞ ﻋﻠﻰ ﺗﻄﻮﻳﺮﻩ ﺇﻟﻰ ﺣﺪﻭﺩﻩ ﺍﻟﻘﺼﻮﻯ‪ .‬ﻭﺇﻟﻴﻪ ﻳﻌﻮﺩ ﺍﻟﻔﻀﻞ ﻓﻲ ﺗﺄﺳﻴﺲ‬
‫ﺣﻮﻟﻴﺔ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ‪ L,annee psychologique‬ﻋﺎﻡ ‪.1895‬‬
‫ﻭﻳﻌﺪ ﺑﻴﻨﻴﻪ ﺃﻳﻀﺎ ﺍﳌﺆﺳﺲ ﺍﳊﻘﻴﻘﻲ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺠﺮﻳﺒﻲ ﺍﻟﻔﺮﻧﺴﻲ ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻚ ﻛﺎﻥ ﺃﻭﻝ‬
‫ﻣﻦ ﺑﺎﺩﺭ ﺇﻟﻰ ﺩﺭﺍﺳﺔ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻌﻠﻴﺎ ﻋﻦ ﺍﻟﻜﺎﺋﻦ ﺍﻹﻧﺴﺎﻧﻲ‪ ,‬ﻛﻤﺎ ﻳﻌﺪ ﺑﺤﻖ ﻣﺆﺳﺲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‬
‫ﺍﻟﻘﻴﺎﺳﻲ ‪ Psychometrie‬ﻓﻲ ﻣﺠﺎﻝ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ .‬ﻫﺬﺍ ﻭﻳﺘﻔﻖ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺃﻥ ﺑﻴﻨﻴﻪ ﻫﻮ ﺃﻭﻝ ﻣﻦ‬
‫ﻭﺿﻊ ﺃﻭﻝ ﺭﺍﺋﺰ ﻋﻤﻠﻲ ﻟﻠﺬﻛﺎﺀ ﻭﻫﻮ ﺑﺎﻟﺘﺎﻟﻲ ﻳﻘﺪﺭﻭﻥ ﻟﻪ ﻋﺎﻟﻴﺎ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﺗﺄﺛﺮ ﺑﻴﻨﻴﻪ ﻛﺜﻴﺮﺍ ﺑﺎﲡﺎﻫﺎﺕ ﻧﻈﺮﻳﺔ ﺍﻟﺘﺪﺍﻋﻲ ‪ Associationism‬ﻓﻲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ,‬ﻭﻛﺎﻥ ﺭﻳﺒﻮ ‪Ribot‬‬
‫ﻭﺷﺎﺭﻛﻮ ‪ Charcot‬ﻭﺗﺎﻳﻦ ‪ ,Tain‬ﻭﺳﺘﻴﻮﺍﺭﺕ ﻣﻴﻞ ‪ ,Stuart Mill‬ﻣﻦ ﺃﺑﺮﺯ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ‬
‫ﺃﺛﺮﺕ ﻓﻲ ﻣﺴﻴﺮﺓ ﺑﻴﻨﻴﻪ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﻛﺮﺱ ﺑﻴﻨﻴﻪ ﺟﻞ ﺟﻬﻮﺩﻩ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳌﺮﺿﻲ ‪ ,Psychopathologie‬ﻭﻓﻲ‬
‫ﻣﺠﺎﻝ ﺩﺭﺍﺳﺔ ﺍﻟﻬﻴﺴﺘﻴﺮﻳﺎ ‪ ,Hysterie‬ﻭﺍﻟﺘﻨﻮﱘ ﺍﳌﻐﻨﺎﻃﻴﺴﻲ ‪ ,Hypnorisme‬ﻭﻫﻲ ﺩﺭﺍﺳﺎﺕ ﻣﺴﺘﻮﺣﺎﺓ‬
‫ﻣﻦ ﺷﺎﺭﻛﻮ ‪ ,Charcot‬ﻭﻗﺪ ﻗﺪﻣﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻓﻲ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻨﺸﻮﺭﺓ ﺃﺑﺮﺯﻫﺎ ﻋﻠﻢ‬
‫ﺍﻟﻨﻔﺲ ﺍﻻﺳﺘﺪﻻﻟﻲ ‪ La psycholigie de raisonnement‬ﻋﺎﻡ ‪ ,1886‬ﺛﻢ ﻛﺘﺎﺑﻪ ﺃﺑﺤﺎﺙ ﻓﻲ ﺍﻟﺘﻨﻮﱘ‬
‫ﺍﳌﻐﻨﺎﻃﻴﺴﻲ ‪ ,Recherches sur l,hypnotisme‬ﻭﻛﺘﺐ ﺑﺎﳌﺸﺎﺭﻛﺔ ﻣﻊ ﻓﻴﺮﻱ ‪ fere‬ﻛﺘﺎﺑﻪ ﻣﻐﻨﺎﻃﻴﺴﻴﺔ‬

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‫ﺍﳊﻴﻮﺍﻥ ‪ Magnetisme animal‬ﻋﺎﻡ ‪ ,1886‬ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﳝﻜﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻛﺘﺎﺑﻪ ﺗﺸﻮﻫﺎﺕ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ‪ Alterations de la personalite‬ﺍﻟﺬﻱ ﻧﺸﺮ ﻓﻲ ﻋﺎﻡ ‪ 1892‬ﻭﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻮﻓﺎﺓ‬
‫ﺷﺎﺭﻛﻮ ‪.(2) Charcot‬‬
‫ﻭﻓﻲ ﻋﺎﻡ ‪ 1892‬ﻋﲔ ﺑﻴﻨﻴﻪ ﻣﺪﻳﺮﺍ ﻣﺴﺎﻋﺪﺍ ﳌﺨﺒﺮ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﻔﻴﺰﻳﻮﻟﻮﺟﻲ ﻓﻲ‬
‫ﺍﻟﺴﻮﺭﺑﻮﻥ‪ ,‬ﺛﻢ ﺃﺻﺒﺢ ﻣﺪﻳﺮﺍ ﻟﻠﻤﺨﺒﺮ ﺑﻌﺪ ﺛﻼﺙ ﺳﻨﻮﺍﺕ‪ ,‬ﻭﺍﺳﺘﻄﺎﻉ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻤﻞ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﳌﺨﺒﺮ‬
‫ﺃﻥ ﻳﺆﺳﺲ ﻋﻤﻠﻴﺎﹱ ﻭﻤﺑﻔﺮﺩﻩ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺠﺮﻳﺒﻲ ﺍﻟﻔﺮﻧﺴﻲ ﻭﻛﺎﻧﺖ ﺣﻮﻟﻴﺔ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ‪L,annee‬‬
‫‪ psychologique‬ﻧﺎﻓﺬﺗﻪ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ ﺍﳋﺎﺭﺟﻲ ﺣﺘﻰ ﻭﻓﺎﺗﻪ ﻋﺎﻡ ‪ .1911‬ﻭﻻﺑﺪ ﻫﻨﺎ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﻜﻼﺳﻴﻜﻲ ﺍﻟﺼﺎﺩﺭ ﺑﻌﻨﻮﺍﻥ ﻣﻘﺪﻣﺔ ﻓﻲ ﻋﻠﻢ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺘﺠﺮﻳﺒﻲ ‪Introduction a la psychologie‬‬
‫‪ experimentale‬ﺍﻟﺬﻱ ﻧﺸﺮ ﻋﺎﻡ ‪ ,1894‬ﻭﺍﻟﺬﻱ ﺗﻀﻤﻦ ﻣﺤﺎﻭﻟﺔ ﺟﺎﺩﺓ ﻟﺮﺳﻢ ﺍﻟﺼﻮﺭﺓ ﺍﳊﻴﺔ ﻟﻌﻠﻢ‬
‫ﺍﻟﻨﻔﺲ ﺍﳉﺪﻳﺪ ﻭﲢﺪﻳﺪ ﻣﻨﺎﻫﺠﻪ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﳌﺠﺎﻝ ﺍﻟﺬﻱ ﻳﺪﺭﺳﻪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻳﺸﻴﺮ‬
‫ﺑﻴﻨﻴﻪ ﺇﻟﻰ ﺭﻳﺒﻮ ﺑﻮﺻﻔﻪ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻋﻠﻤﻪ ﺑﺄﻥ ﺍﻟﻮﻗﺖ ﻗﺪ ﺣﺎﻥ ﻟﻼﻧﺘﻘﺎﻝ ﺑﻌﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ ﺻﻮﺭﺗﻪ‬
‫ﺍﻟﺘﺄﻣﻠﻴﺔ ﺇﻟﻰ ﺻﻮﺭﺗﻪ ﺍﻷﻣﺒﻴﺮﻳﻘﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﻭﺃﻧﻪ ﻳﺠﺐ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻜﺒﺮﻯ ﻣﻦ ﺃﺟﻞ ﺇﻋﻄﺎﺀ‬
‫ﺍﻷﻭﻟﻮﻳﺔ ﻭﺍﻷﻫﻤﻴﺔ ﺇﻟﻰ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻮﺍﻗﻌﻴﺔ‪ .‬ﻭﻓﻲ ﻋﺎﻡ ‪ 1894‬ﻧﺸﺮ ﻛﺘﺎﺑﻪ ﻋﻠﻢ ﻧﻔﺲ ﻛﺒﺎﺭ ﺍﻟﺮﻳﺎﺿﻴﲔ‬
‫ﻭﻻﻋﺒﻲ ﺍﻟﺸﻄﺮﱋ ‪ ,Psychologie des grandess calculateurs et joueurs d,echecs‬ﻭﺃﻋﻘﺐ ﺫﻟﻚ‬
‫ﺑﻜﺘﺎﺑﻪ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ‪ L,ame et le corps‬ﻋﺎﻡ ‪.1905‬‬
‫ﻭﻓﻴﻤﺎ ﺑﻌﺪ ﺷﻜﻞ ﻋﻠﻢ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﳌﺠﺎﻻﺕ ﺍﳊﻴﻮﻳﺔ ﻷﻋﻤﺎﻝ ﺑﻴﻨﻴﻪ ﻭﲡﺴﺪ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺑﺘﺄﺳﻴﺴﻪ ﳌﺨﺒﺮ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻓﻲ ﻣﺪﺭﺳﺔ ﺷﺎﺭﻉ ﻛﺮﺍﱋ ﺃﻭﺑﻴﻞ ‪Laboratoire de la pedagogie‬‬
‫‪ experimentale a l ecole de la rue de la Grange aux-belles‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﻓﺎﻧﻲ ‪,Vaney‬‬
‫ﻛﻤﺎ ﲡﻠﻰ ﺍﻫﺘﻤﺎﻣﻪ ﻫﺬﺍ ﺑﺎﻟﻄﻔﻮﻟﺔ ﺃﻳﻀﺎ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻷﺧﻴﺮ ﺍﳌﻮﺳﻮﻡ ﺑـ )ﺍﻷﻓﻜﺎﺭ ﺍﳌﻌﺎﺻﺮﺓ ﺣﻮﻝ ﺍﻟﻄﻔﻞ‬
‫‪ (les idees moderns sur les enfants‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﺧﺎﲤﺔ ﺃﻋﻤﺎﻟﻪ ﻓﻲ ﻋﺎﻡ ‪ ,1911‬ﻭﻳﺸﺘﻤﻞ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺕ ﺑﻴﻨﻴﻪ ﺣﻮﻝ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺘﺠﺮﻳﺒﻲ ﻓﻲ ﺯﻣﻨﻪ ﻭﻳﻨﻄﻮﻱ ﻋﻠﻰ ﺧﻼﺻﺔ ﺃﻓﻜﺎﺭﻩ‬
‫ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ‪.‬‬

‫ﻣﻘﻴﺎس اﻟﺬﻛﺎء ﻋﻨﺪ ﺑﻴﻨﻴﻪ‪:‬‬

‫ﺗﺘﺠﺴﺪ ﻋﺒﻘﺮﻳﺔ ﺑﻴﻨﻴﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﺟﻬﻮﺩﻩ ﺍﻟﺘﻲ ﺃﺩﺕ ﺇﻟﻰ ﺑﻨﺎﺀ ﺃﻭﻝ ﺭﺍﺋﺰ ﻋﻤﻠﻲ ﻟﻠﺬﻛﺎﺀ ﻓﻲ ﻣﺠﺎﻝ ﻋﻠﻢ‬
‫ﺍﻟﻨﻔﺲ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻛﺎﻥ ﺑﻴﻨﻴﻪ ﻗﺪ ﻛﺮﺱ ﻣﻊ ﺯﻣﻴﻠﻪ ﺳﻴﻤﻮﻥ ‪ Simon‬ﻣﺪﺓ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻟﺒﻨﺎﺀ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﺍﻟﻘﺎﺩﺭ ﻓﻌﻠﻴﺎ ﻋﻠﻰ ﺗﺼﻨﻴﻒ ﺍﻷﻓﺮﺍﺩ ﻭﻓﻘﺎ ﻟﻘﺪﺭﺍﺗﻬﻢ ﺍﻟﻌﻘﻠﻴﺔ )‪ .(3‬ﻓﻔﻲ ﻋﺎﻡ ‪1895‬‬
‫ﻇﻬﺮﺕ ﻣﻘﺎﻟﺔ ﺑﻴﻨﻴﻪ ﻭﻫﻨﺮﻱ ﻳﻨﻘﺪﺍﻥ ﻓﻴﻬﺎ ﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺍﳌﺴﺘﻌﻤﻠﺔ ﻟﻘﻴﺎﺱ ﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﻘﺪﺭﺍﺕ‪ ,‬ﻭﻋﻜﻒ ﺑﻌﺪﻫﺎ‬

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 ‫ﺑﻴﻨﻴﻪ ﻭﺯﻣﻼﺅﻩ ﺣﻮﺍﻟﻲ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻟﻮﺿﻊ ﻣﻘﻴﺎﺱ ﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻨﺸﻮﺩ ﻭﰎ ﺫﻟﻚ ﻓﻲ ﻋﺎﻡ‬
‫‪ ,(4) 1905‬ﻭﻗﺪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﻛﺘﺸﺎﻑ ﻣﻴﻼﺩ ﻋﻠﻢ ﻧﻔﺲ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ‪Psychologie differentielle‬‬
‫ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪ ﺑﺄﻫﺪﺍﻓﻪ ﻭﻣﻨﺎﻫﺠﻪ ﻭﺍﻟﺬﻱ ﻳﺪﺭﺱ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﳌﺨﺘﻠﻒ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻌﻘﻠﻴﺔ‪ .‬ﻭﻗﺪ ﺑﻠﻎ‬
‫ﻫﺬﺍ ﺍﻻﻛﺘﺸﺎﻑ ﺷﺄﻭﺍﹱ ﻋﻈﻴﻤﺎ ﻓﻲ ﻣﺠﺎﻝ ﻋﻠﻢ ﻧﻔﺲ ﺍﻟﻘﻴﺎﺱ ﻭﻫﻮ ﳝﺜﻞ ﻓﻲ ﺣﺮﻛﺔ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻠﻲ ﻋﻠﻰ‬
‫ﺣﺪ ﺗﻌﺒﻴﺮ ﺃﺣﻤﺪ ﺯﻛﻲ ﺻﺎﻟﺢ‪ :‬ﺃﻫﻤﻴﺔ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺼﻔﺮ ﻓﻲ ﺍﳊﺴﺎﺏ )‪.(5‬‬
‫ﻭﻗﺪ ﺳﺒﻖ ﻟﺒﻴﻨﻴﻪ ﺃﻥ ﻧﺸﺮ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺳﻮﻡ »ﺩﺭﺍﺳﺔ ﲡﺮﻳﺒﻴﺔ ﻓﻲ ﺍﻟﺬﻛﺎﺀ« ﻋﺎﻡ ‪ 1902‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ‬
‫ﲢﻠﻴﻠﻪ ﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺬﻛﺎﺀ ﻳﺸﻴﺮ ﺑﻴﻨﻴﻪ ﺇﻟﻰ ﻭﺟﻮﺩ ﻧﻮﻋﲔ ﻫﻤﺎ ﺍﻟﺬﻛﺎﺀ ﺍﻟﺬﺍﺗﻲ ﻭﺍﻟﺬﻛﺎﺀ ﺍﳌﻮﺿﻮﻋﻲ‪ ,‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻳﺴﺘﻮﺣﻴﻪ ﻳﻮﻧﻎ ‪ Jung‬ﺑﻌﺪ ﻋﺪﺓ ﺳﻨﻮﺍﺕ ﻭﺫﻟﻚ ﻟﻠﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻧﻄﻮﺍﺋﻴﺔ ‪Introverti‬‬
‫ﻭﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻨﺒﺴﻄﺔ ‪.Extraverti‬‬
‫ﻭﺍﺳﺘﺠﺎﺑﺔ ﻟﺪﻋﻮﺓ ﺟﺎﺩﺓ ﻣﻦ ﻭﺯﺍﺭﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻓﻲ ﻋﺎﻡ ‪ 1904‬ﺍﻟﺘﻲ ﺃﻋﻠﻨﺖ ﻋﻦ ﺍﳊﺎﺟﺔ‬
‫ﺍﳌﺎﺳﺔ ﻹﻳﺠﺎﺩ ﻣﻘﻴﺎﺱ ﻋﻘﻠﻲ ﻻﺻﻄﻔﺎﺀ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﻘﺎﺻﺮﻳﻦ ﻋﻘﻠﻴﺎ ﻭﻣﺴﺎﻋﺪﺗﻬﻢ ﻓﻲ ﺍﻻﺭﺗﻘﺎﺀ ﺑﻘﺪﺭﺍﺗﻬﻢ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺗﺮﺗﺐ ﻋﻠﻰ ﺑﻴﻨﻴﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺘﻲ ﺷﻜﻠﺖ ﻟﻬﺬﺍ ﺍﻟﻐﺮﺽ‬
‫ﺃﻥ ﻳﺮﺳﻢ ﺃﻓﻀﻞ ﺍﳌﻨﺎﻫﺞ ﻣﻦ ﺃﺟﻞ ﺍﺻﻄﻔﺎﺀ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺫﻛﺎﺀ ﻣﻨﺨﻔﺾ‪ .‬ﻭﺧﻼﻝ ﺃﻗﻞ‬
‫ﻣﻦ ﺳﻨﺔ ﻭﻤﺑﺴﺎﻋﺪﺓ ﺕ‪.‬ﺳﻴﻤﻮﻥ ‪ T.Simon‬ﰎ ﺇﻋﺪﺍﺩ ﺍﳌﻨﻬﺞ ﺍﳌﻄﻠﻮﺏ ﻭﻧﺸﺮﻩ ﻋﺎﻡ ‪ 1905‬ﻓﻲ ﺣﻮﻟﻴﺔ‬
‫ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﲢﺖ ﻋﻨﻮﺍﻥ »ﻣﻨﺎﻫﺞ ﺟﺪﻳﺪﺓ ﻟﺘﺸﺨﻴﺺ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻘﻠﻲ ﻟﻠﻤﺘﺨﻠﻔﲔ«‪ .‬ﻭﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‬
‫ﻗﺪ ﻇﻬﺮ ﺳﺮﻳﻌﺎ ﺇﻻ ﺃﻧﻪ ﳝﺜﻞ ﺧﻼﺻﺔ ﺟﻬﻮﺩ ﺑﻴﻨﻴﻪ ﳌﺪﺓ ﻋﺸﺮﻳﻦ ﻋﺎﻣﺎ‪ .‬ﻟﻘﺪ ﺗﻀﻤﻦ ﺍﻟﻜﺘﺎﺏ ﺳﻠﺴﻠﺔ ﻣﻦ‬
‫ﺛﻼﺛﲔ ﺍﺧﺘﺒﺎﺭﺍ ﻭﺫﻟﻚ ﻟﻘﻴﺎﺱ ﻣﺴﺘﻮﻯ ﺫﻛﺎﺀ ﺍﻷﻃﻔﺎﻝ‪ .‬ﻭﻗﺪ ﺧﻀﻊ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﳌﺮﺍﺟﻌﺔ ﺑﻴﻨﻴﻪ ﻭﺳﻴﻤﻮﻥ‬
‫ﻋﺎﻡ ‪ 1908‬ﻭﺇﺟﺮﺍﺀ ﺑﻌﺾ ﺍﻟﺘﻌﺪﻳﻼﺕ ﻋﻠﻴﻪ‪ .‬ﻭﻇﻬﺮﺕ ﻓﻲ ﻋﺎﻡ ‪ 1911‬ﻧﺴﺨﺔ ﻣﺤﺴﻨﺔ ﻟﻼﺧﺘﺒﺎﺭ ﻭﺫﻟﻚ‬
‫ﻗﺒﻞ ﻣﻮﺕ ﺑﻴﻨﻴﻪ ﺑﻘﻠﻴﻞ ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﻛﺎﻥ ﺍﺧﺘﺒﺎﺭ ﺍﻟﺬﻛﺎﺀ ﺍﻟﺬﻱ ﺍﺑﺘﻜﺮﻩ ﺑﻴﻨﻴﻪ ﻭﺳﻴﻤﻮﻥ ﻋﺎﻡ ‪ 1905‬ﺃﻭﻝ ﺍﺧﺘﺒﺎﺭ ﻋﻘﻠﻲ ﻗﺎﺑﻞ ﻟﻠﺘﻄﺒﻴﻖ ﻭﻗﺪ‬
‫ﻋﺮﻑ ﺑﻴﻨﻴﻪ ﻋﻠﻰ ﺃﺛﺮ ﺫﻟﻚ ﺑﻮﺻﻔﻪ ﻣﺆﺳﺲ ﻣﻨﺎﻫﺞ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻠﻲ‪ .‬ﻭﻳﺮﺗﻜﺰ ﻫﺬﺍ ﺍﻟﻨﺠﺎﺡ ﺍﻟﻜﺒﻴﺮ ﻟﺒﻴﻨﻴﻪ‬
‫ﺇﻟﻰ ﺛﻼﺛﺔ ﻋﻮﺍﻣﻞ‪ :‬ﺃﻭﻟﻬﺎ ﺃﻥ ﺑﻴﻨﻴﻪ ﻛﺎﻥ ﻳﻌﺘﺮﻑ ﺑﻮﺟﻮﺩ ﻭﻇﻴﻔﺔ ﻋﺎﻣﺔ ﻟﻠﺬﻛﺎﺀ ﺍﻟﻌﺎﻡ ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻛﺎﺀ ﻗﺎﺑﻞ‬
‫ﻟﻠﻘﻴﺎﺱ ﺑﺘﻮﺳﻂ ﺍﺧﺘﺒﺎﺭﺍﺕ‪ ,‬ﻭﻫﻲ ﺍﺧﺘﺒﺎﺭﺍﺕ ﻻ ﺗﺘﺠﻪ ﺇﻟﻰ ﻗﻴﺎﺱ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻷﻭﻟﻴﺔ ﻓﺤﺴﺐ ﺑﻞ‬
‫ﺗﺴﻌﻰ ﻟﻘﻴﺎﺱ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ,‬ﻭﻳﻀﺎﻑ ﺇﻟﻰ ﺫﻟﻚ ﻛﻠﻪ ﺃﻧﻪ ﺍﻋﺘﻤﺪ ﻭﺣﺪﺓ ﻗﻴﺎﺱ ﺫﻫﻨﻴﺔ‬
‫ﺗﺘﻴﺢ ﻟﻪ ﺃﻥ ﻳﺪﺭﻙ ﻣﺴﺘﻮﻯ ﺍﻟﺬﻛﺎﺀ ﻋﻠﻰ ﻧﺤﻮ ﻛﻤﻲ ﻣﺘﺪﺭﺝ‪ .‬ﻭﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﻗﺪ ﺣﻘﻖ ﳒﺎﺣﺎ ﻛﺒﻴﺮﺍﹱ‬
‫ﺇ ﹽﻻ ﺃﻥ ﺫﻟﻚ ﻳﺠﺐ ﺃ ﹽﻻ ﻳﻨﺴﻴﻨﺎ ﺃﻫﻤﻴﺔ ﺍﳉﻮﺍﻧﺐ ﺍﻷﺧﺮﻯ ﻟﻌﻤﻠﻪ ﻓﻲ ﻣﻴﺪﺍﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪.‬‬

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 ‫ﻣﻜﻮﻧﺎت ﻣﻘﻴﺎس ﺑﻴﻨﻴﻪ ﻟﻠﺬﻛﺎء‪:‬‬
‫ﻳﻔﺼﺢ ﺍﻟﺬﻛﺎﺀ ﻋﻦ ﻧﻔﺴﻪ ﻛﻤﺎ ﻳﻌﺘﻘﺪ ﺑﻴﻨﻴﻪ ﻓﻲ ﺃﺭﺑﻊ ﻣﻦ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻫﻲ ﺍﻟﻔﻬﻢ‬
‫ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻟﻨﻘﺪ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳊﻜﻢ‪ .‬ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﺑﺪﺃ ﺑﻴﻨﻴﻪ ﻳﺼﻮﻍ ﺃﻧﻮﺍﻋﺎ ﻣﻦ ﺍﻻﺧﺘﺒﺎﺭﺍﺕ‬
‫ﲡﺲ ﺍﻟﻌﻘﻞ ﻓﻲ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺣﻲ ﺍﳌﺨﺘﻠﻔﺔ ﺣﻴﺚ ﻳﻨﻄﻮﻱ ﺍﳌﻘﻴﺎﺱ ﻋﻠﻰ ﺍﺧﺘﺒﺎﺭﺍﺕ ﻟﻠﻔﻬﻢ ﻭﺍﻟﺘﺬﻛﺮ ﻭﺍﳌﻮﺍﺯﻧﺔ‪,‬‬
‫ﻭﻣﻘﺎﻭﻣﺔ ﺍﻹﻳﺤﺎﺀ ﻭﺍﻻﺳﺘﺨﺪﺍﻡ ﺍﻟﺼﺤﻴﺢ ﻟﻠﻐﺔ )‪ ,(6‬ﻭﻳﺘﺄﻟﻒ ﻣﻦ ‪ 30‬ﺳﺆﺍﻻﹱ ﻣﺮﺗﺒﺔ ﺣﺴﺐ ﺩﺭﺟﺔ ﺻﻌﻮﺑﺘﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺭﺍﻋﻰ ﺑﻴﻨﻴﻪ ﻓﻲ ﻭﺿﻊ ﺑﻨﻮﺩ ﺍﳌﻘﻴﺎﺱ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺒﻨﻮﺩ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻗﻴﺎﺱ ﺍﻟﺬﻛﺎﺀ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ‬
‫ﻋﻠﻰ ﺍﳋﺒﺮﺍﺕ ﺍﳌﺸﺘﺮﻛﺔ ﻟﻸﻃﻔﺎﻝ ﺩﻭﻥ ﺃﻥ ﺗﺘﺄﺛﺮ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻜﺘﺴﺒﺔ ﻭﻳﺼﻠﺢ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﻟﻘﻴﺎﺱ ﺫﻛﺎﺀ‬
‫ﺍﻷﻃﻔﺎﻝ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﻘﻊ ﺃﻋﻤﺎﺭﻫﻢ ﺑﲔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪.‬‬
‫ﻋﺪﻝ ﺑﻴﻨﻴﻪ ﻣﻘﻴﺎﺳﻪ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ ﻭﻛﺎﻥ ﺁﺧﺮ ﺗﻌﺪﻳﻞ ﻟﻪ ﺳﻨﺔ ﻭﻓﺎﺗﻪ ﻋﺎﻡ ‪ .1911‬ﻭﻗﺪ ﺣﺪﺩ ﻟﻜﻞ ﻋﻤﺮ‬
‫ﻣﻦ ﺍﻷﻋﻤﺎﺭ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﻲ ﺗﻨﺎﺳﺒﻪ ﻭﺗﺘﺄﻟﻒ ﻛﻞ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺳﺘﺔ ﺃﺳﺌﻠﺔ ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ‬
‫ﺃﻭﻝ ﻣﻦ ﻭﺿﻊ ﺃﻭﻝ ﻭﺣﺪﺓ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻠﻲ ﻭﻫﻮ ﺍﻟﻌﻤﺮ ﺍﻟﻌﻘﻠﻲ‪ .‬ﻭﻗﺪ ﻗﺪﺭ ﳌﻘﻴﺎﺱ ﺑﻴﻨﻴﻪ ﺃﻥ ﻳﻨﺘﺸﺮ‬
‫ﻓﻲ ﺃﻧﺤﺎﺀ ﺍﻟﻌﺎﻟﻢ ﻭﺗﺮﺟﻢ ﺇﻟﻰ ﻋﺪﺓ ﻟﻐﺎﺕ ﻭﺯﺍﺩ ﻋﻠﻴﻪ ﺍﳌﺸﺘﻐﻠﻮﻥ ﻓﻲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﺣﻴﺚ ﻋﺪﻟﻪ ﺗﻴﺮﻣﺎﻥ ﻓﻲ‬
‫ﺟﺎﻣﻌﺔ ﺳﺘﺎﻧﻔﻮﺭﺩ ﻓﻲ ﺃﻣﺮﻳﻜﺎ ﻭﻧﺸﺮﻩ ﻋﺎﻡ ‪ 1916‬ﲢﺖ ﺍﺳﻢ ﻣﻘﻴﺎﺱ ﺳﺘﺎﻧﻔﻮﺭﺩ ﺑﻴﻨﻴﻪ ﻟﻠﺬﻛﺎﺀ )‪.(7‬‬
‫ﻳﻜﻔﻲ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻌﻮﺩ ﺇﻟﻰ ﻣﺠﻠﺔ ﺣﻮﻟﻴﺔ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ‪ L,annee paychologique‬ﻭﺃﻥ ﻳﺒﺤﺚ‬
‫ﻓﻲ ﺃﻋﺪﺍﺩ ﻫﺬﺍ ﺍﳌﺠﻠﺔ ﻣﻨﺬ ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻟﻴﺠﺪ ﻋﻈﻤﺔ ﺍﻻﻋﻤﺎﻝ ﺍﻟﺘﻲ ﻗﺪﻣﻬﺎ ﺑﻴﻨﻴﻪ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ ﺣﻴﺚ‬
‫ﺗﺘﻀﻤﻦ ﺍﳌﺠﻠﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻧﺘﺎﺋﺞ ﺃﺑﺤﺎﺙ ﺑﻴﻨﻴﻪ ﻭﻫﻨﺮﻱ ﺣﻮﻝ ﺍﻟﺬﺍﻛﺮﺓ ﺣﺘﻰ ﻋﺎﻡ ‪ .1911‬ﻭﻫﻨﺎ ﺗﺘﺒﺪﻯ ﺑﻜﻞ‬
‫ﻭﺿﻮﺡ ﻫﺬﻩ ﺍﻟﻐﺰﺍﺭﺓ ﻭﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﺍﻟﻜﺒﻴﺮ ﻓﻲ ﺃﻋﻤﺎﻝ ﻭﻧﺸﺎﻃﺎﺕ ﺑﻴﻨﻴﻪ ﻓﻲ ﻣﺠﺎﻻﺕ ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﻣﺨﺘﻠﻔﺔ‪,‬‬
‫ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻌﺪﺍﻟﺔ‪ ,‬ﻭﻋﻠﻢ ﻗﺮﺍﺀﺓ ﺍﳋﻄﻮﻁ ﻭﺍﳌﻮﺭﻓﻮﻟﻮﺟﻴﺎ‪ ,‬ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﻔﻴﺰﻳﻮﻟﻮﺟﻲ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻌﻘﻠﻴﺔ‪,‬‬
‫ﻭﻓﻲ ﻧﻈﺮﻳﺎﺕ ﻓﺮﻭﻳﺪ ﻭﻳﻮﻧﻎ‪ ,‬ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻘﺪﻱ ﻷﻓﻜﺎﺭ ﺑﺎﻧﺒﺴﻜﻲ ﺣﻮﻝ ﺍﻟﻬﻴﺴﺘﻴﺮﻳﺎ‪ ,‬ﻭﻋﻠﻢ ﻧﻔﺲ ﻛﺒﺎﺭ‬
‫ﺍﻟﺮﻳﺎﺿﻴﲔ ﻭﻛﺒﺎﺭ ﻻﻋﺒﻲ ﺍﻟﺸﻄﺮﱋ‪ ,‬ﻭﻓﻲ ﺳﻨﻮﺍﺗﻪ ﺍﻷﺧﻴﺮﺓ ﻛﺎﻥ ﻳﺴﻌﻰ ﻟﻮﺿﻊ ﻛﺘﺎﺏ ﺑﻌﻨﻮﺍﻥ »ﺍﳉﺎﻣﻊ ﻟﻌﻠﻢ‬
‫ﺍﻟﻨﻔﺲ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﳌﺮﺿﻲ« ‪ Traite de psychologie normal et pathologique‬ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻳﺮﻏﺐ ﻣﻦ ﺧﻼﻟﻪ ﺃﻥ ﻳﺠﻤﻊ ﺑﲔ ﲡﺮﺑﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻜﻠﻴﺔ‪ ,‬ﻭﻟﻜﻦ ﻳﺪ ﺍﳌﻮﺕ ﻛﺎﻧﺖ ﻟﻪ ﺑﺎﳌﺮﺻﺎﺩ‪ ,‬ﻓﺒﺎﻏﺘﺘﻪ ﻓﻲ‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﳋﻤﺴﲔ ﻣﻦ ﻋﻤﺮﻩ ﻓﻘﻄﻌﺖ ﻋﻠﻴﻪ ﻃﺮﻳﻖ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ .‬ﻭﻟﻘﺪ ﻛﺘﺐ ﺯﻣﻴﻠﻪ ﻭﺻﺪﻳﻘﻪ ﻋﺎﻟﻢ‬
‫ﺍﻟﻨﻔﺲ ﺍﻟﺴﻮﻳﺴﺮﻱ ﻛﻼﺑﺎﺭﻳﺪ ‪ Claparede‬ﻗﺎﺋ ﹱ‬
‫ﻼ‪ :‬ﺇﻥ ﺍﺳﻢ ﺑﻴﻨﻴﻪ ﺳﻴﺒﻘﻰ ﺑﲔ ﺃﺳﻤﺎﺀ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ‬
‫ﻣﺠﺎﻝ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺃﻥ ﺩﻭﺭﺓ ﺍﻟﺰﻣﻦ ﺳﺘﻌﻄﻲ ﺍﺳﻤﻪ ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺘﺄﻟﻖ )‪.(8‬‬

‫‪٢٠٨‬‬
 ‫‪(1) Encyclopedie de larousse, paris. P1252‬‬
‫‪(2) Encyclopedie de lʼuniversall, paris. P616‬‬
‫)‪ (3‬ﻋﺎﻗﻞ‪ ,‬ﻓﺎﺧﺮ‪ :‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ,‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ,‬ﺑﻴﺮﻭﺕ‪) 1977 ,‬ﺹ‪.(454‬‬
‫)‪ (4‬ﺻﺎﻟﺢ ‪ -‬ﺃﺣﻤﺪ ﺯﻛﻲ‪ :‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﳌﺼﺮﻳﺔ‪ ,‬ﺃﻁ‪ ,10‬ﺍﻟﻘﺎﻫﺮﺓ‪1972 ,‬‬
‫)ﺹ‪(550‬‬
‫)‪ (5‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪(551‬‬
‫)‪ (6‬ﺩﺭﻗﺎﻭﻱ‪ ,‬ﺃﺳﻌﺪ ﻋﺮﺑﻲ‪ ,‬ﻓﺼﻮﻝ ﻓﻲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﻌﺎﻡ‪ ,‬ﻣﺆﺳﺴﺔ ﺍﻷﻣﺎﻟﻲ ﺍﳉﺎﻣﻌﻴﺔ‪ ,‬ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ‪,‬‬
‫‪) 1976-1975‬ﺹ‪(202‬‬
‫)‪ (7‬ﺩﺍﺅﻭﺩ‪ ,‬ﻟﻴﻠﻲ‪ :‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﻣﺆﺳﺴﺔ ﺍﻷﻣﺎﻟﻲ ﺍﳉﺎﻣﻌﻴﺔ‪ ,‬ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ‪1978-1977 ,‬‬
‫)ﺹ‪(260‬‬
‫‪(8) Encyclopedie de lʼuniversall, paris P 617‬‬

‫*‬ ‫*‬ ‫*‬ ‫*‬

‫‪٢٠٩‬‬
٢١٠
 ‫ا‪¤‬ﺑﻮة اﻟﻨﺎﺟﺤﺔ وﻧﻤﻮ اﻟﻄﻔﻞ‬
‫ﻓﻲ اﻟﺴﻨﻮات اﻟﺜﻼث ا‪¤‬وﻟﻰ ﻣﻦ ﻋﻤﺮه‬
‫ﻧﺎﺩﻳﺎ ﺷﺒﻴﺐ ‪ -‬ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻟﺴﻮﺭﻳﺔ‬
‫ﻣﻘﺪﻣﺔ‪:‬‬
‫ﺣﲔ ﺗﺮﺯﻗﲔ ﺑﻄﻔﻞ ﻓﺈﻧﻚ ﺗﺮﺯﻗﲔ ﺑﻪ ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻧﻲ ﻗﺒﻞ ﺫﻟﻚ ﻗﺪ ﺗﻬﻴﺄﺕ ﻟﻠﻮﺍﻟﺪﻳﺔ ﺇﻻ ﻗﻠﻴ ﹱ‬
‫ﻼ‪,‬‬
‫ﻼ‪ ,‬ﻫﺬﺍ ﻣﺎﻳﺴﺘﻄﻴﻊ ﻛﻞ ﻓﺮﺩ ﺃﻥ ﻳﻘﻮﻡ ﺑﻪ‪ ,‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ? ﻭﻟﻜﻦ‬ ‫ﺇﺫ ﻳﺴﻮﺩ ﺍﻟﺮﺃﻱ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻥ ﺗﺮﺑﻲ ﻃﻔ ﹱ‬
‫ﻭﺭﻏﻢ ﺫﻟﻚ‪ .‬ﻳﺸﺘﻐﻞ ﻣﺨﺘﺼﻮﻥ ﻛﺜﻴﺮﻭﻥ ﻓﻲ ﻣﺠﺎﻝ ﻋﻠﻢ ﻧﻔﺲ ﺍﻟﻄﻔﻮﻟﺔ ﺑﺘﻄﻮﺭ ﺍﻟﻄﻔﻞ ﻭﺑﺎﻟﺸﺮﻭﻁ‬
‫ﺍﻟﻮﺍﺟﺐ ﺗﻮﻓﺮﻫﺎ ﻛﻲ ﻳﻨﻤﻮ ﻃﻔﻠﻚ ﺟﺴﻤﻴﺎﹱ ﻭﻧﻔﺴﻴﺎﹱ ﳕﻮﺍﹱ ﺳﻠﻴﻤﺎﹱ‪ ,‬ﻭﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﺗﻄﺎﻟﻌﻨﺎ ﺍﻷﺑﺤﺎﺙ‬
‫ﻛﻞ ﻳﻮﻡ ﺗﻘﺮﻳﺒﺎﹱ ﺑﻮﺍﻗﺎﺋﻊ ﺟﺪﻳﺪﺓ‪ ,‬ﺣﻴﺚ ﻳﻮﺿﻊ ﻏﺎﻟﺒﺎﹱ ﺳﻠﻮﻙ ﺍﻟﻮﺍﻟﺪﻳﻦ ﲢﺖ ﺍﳌﺠﻬﺮ‪ ,‬ﻭﺗﻘﺪﻡ ﺍﻟﻨﺼﺎﺋﺢ‬
‫ﺑﺴﺨﺎﺀ ﺣﻮﻝ ﺃﻓﻀﻞ ﺍﻟﺴﺒﻞ ﺍﻟﺘﻲ ﳝﻜﻦ ﺃﻥ ﺗﺴﻠﻜﻴﻬﺎ ﻣﻊ ﻃﻔﻠﻚ‪ ,‬ﺣﻴﻨﺬﺍﻙ ﻭﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﺴﻴﻞ ﺍﳌﺘﺪﻓﻖ‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻗﺪ ﻳﺘﻤﻠﻜﻚ ﺷﻮﻕ ﻧﺤﻮ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ‪ ,‬ﺣﻴﺚ ﻛﺒﺮ ﺍﻷﻃﻔﺎﻝ ﻭﺗﺮﺑﻮﺍ ﻓﻲ ﺃﺣﻀﺎﻥ‬
‫ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻜﺒﻴﺮﺓ‪ ,‬ﺁﻧﺬﺍﻙ ﺍﻧﺒﺜﻘﺖ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻦ ﺍﻟﺸﻌﻮﺭ ﻭﺗﻮﺟﻬﺖ ﺍﻷﻡ ﻓﻲ ﺗﺮﺑﻴﺔ ﻃﻔﻠﻬﺎ ﻟﺘﻘﻮﻡ ﻤﺑﺎ‬
‫ﻗﺎﻣﺖ ﺑﻪ ﺍﳉﺪﺓ ﻭﺍﻟﻌﻤﺔ ﻓﻲ ﺗﺮﺑﻴﺔ ﺃﻃﻔﺎﻟﻬﻤﺎ‪.‬‬
‫ﻓﻲ ﻣﺠﺘﻤﻊ ﺍﻟﻴﻮﻡ ﻻ ﻳﻮﺍﺟﻪ ﺍﻷﺑﻮﺍﻥ ﻓﻘﻂ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻧﺴﺒﻴﺎﹱ ﻭﺣﺪﻫﻤﺎ‪ ,‬ﺑﻞ ﻳﻮﺟﺪ ﺇﺿﺎﻓﺔ‬
‫ﺇﻟﻰ ﺗﻠﻚ ﳕﺎﺫﺝ ﻻ ﺣﺼﺮ ﻟﻬﺎ ﻋﻠﻴﻚ ﺍﻥ ﺗﺨﺘﺎﺭﻱ ﻣﻦ ﺑﻴﻨﻬﺎ ﻣﺎﻳﻨﺎﺳﺐ ﻃﻔﻠﻚ‪ ,‬ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‬
‫ﺗﺘﺼﺎﻋﺪ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ‪ ,‬ﻟﺬﺍ ﻓﺈﻥ ﺣﺎﺟﺘﻚ ﺇﻟﻰ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻟﻴﺴﺖ‬
‫ﻣﺒﺮﺭﺓ ﻓﻘﻂ ﺑﻞ ﻫﻲ ﺿﺮﻭﺭﻳﺔ ‪.‬‬
‫ﺗﻮﺟﺪ ﺣﻘﺎﺋﻖ ﻋﻠﻤﻴﺔ ﻣﻌﺘﺮﻑ ﺑﻬﺎ ﺣﻮﻝ ﺣﺎﺟﺎﺕ ﺍﻟﻄﻔﻞ ﻓﻲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻋﻤﺮﻳﺔ ﻋﻠﻰ ﺣﺪﺓ‪,‬‬
‫ﻓﻬﻲ ﺗﺴﺎﻋﺪﻙ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺎﻻﲡﺎﻩ ﺍﻟﺴﻠﻴﻢ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﻴﻮﻣﻲ ﻣﻊ ﻃﻔﻠﻚ‪) ,‬ﺷﺒﻴﺐ‪ ,‬ﻥ‪ :‬ﺣﺎﺟﺎﺕ‬
‫ﺍﻷﻃﻔﺎﻝ ﺍﻷﺳﺎﺳﻴﺔ‪ (...‬ﺇﻥ ﻭﻋﻲ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻳﻌﻨﻲ‪ :‬ﺃﻥ ﺗﺴﺘﻘﻲ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺗﺘﺒﻨﻲ‬
‫ﺍﳊﻘﺎﺋﻖ ﺍﳉﺪﻳﺪﺓ ﻓﻲ ﻋﻘﻠﻚ ﻭﺗﺘﺼﺮﻓﻲ ﻣﻦ ﺧﻼﻝ ﺛﻮﺍﺑﺘﻚ ﻭﻗﻴﻤﻚ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﻳﻬﺪﻑ ﻓﻲ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺇﻟﻰ ﻣﺴﺎﻋﺪﺗﻚ ﻓﻲ ﺗﻠﻤﺲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﻮﺍﻋﻲ ﻣﻊ‬
‫ﻃﻔﻠﻚ‪ ,‬ﻭﺫﻟﻚ ﺑﺘﻘﺪﱘ ﻣﻌﻠﻮﻣﺎﺕ ﻣﺨﺘﺼﺮﺓ ﺣﻮﻝ ﳕﻮ ﻃﻔﻠﻚ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻓﻲ ﻃﻔﻮﻟﺘﻪ‬
‫ﺍﻷﻭﻟﻰ‪ ,‬ﻣﻊ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﻏﻴﺮﻫﺎ ﻻ ﻳﻐﻨﻲ ﻋﻤﺎ ﻫﻮ ﻣﻬﻢ ﺟﺪﺍﹱ ﻭﺑﺨﺎﺻﺔ‬
‫ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺼﻐﺎﺭ ﺟﺪﺍﹱ ﻭﺍﳌﻘﺼﻮﺩ ﻫﻮ »ﺍﻟﺘﺼﺮﻑ ﺍﻟﺴﻠﻴﻢ ﺣﺴﺐ ﺍﻟﺸﻌﻮﺭ‪ ,‬ﺣﺴﺐ‬
‫ﺷﻌﻮﺭﻙ ﺍﻟﺬﺍﺗﻲ‪ ,‬ﺣﺴﺐ ﻓﻄﺮﺗﻚ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﺘﻲ ﻓﻄﺮﻙ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﺎ ﻛﺄﻡ‪«.‬‬

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 ‫‪ - 1‬اﻟﺘﻌﺎﻣﻞ اﻟﻨﻘﺪي ﻣﻊ اﻟﺬات‬
‫ﻳﻠﻘﻲ ﻃﻔﻠﻚ ﺑﻨﻔﺴﻪ ﺑﺜﻘﺔ ﺗﺎﻣﺔ ﺑﲔ ﺫﺭﺍﻋﻴﻚ‪ ,‬ﺇﻧﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻷﻣﺎﻥ ﻭﺍﳊﻤﺎﻳﺔ ﻟﻴﻄ ﹽﻮﺭ ﺷﻌﻮﺭﺍﹱ‬
‫ﻗﻮﻳﺎﹱ ﺑﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ‪ ,‬ﺗﺘﺴﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻄﻔﻞ ﻭﺃﺣﺪ ﻭﺍﻟﺪﻳﻪ ﺑﺄﻥ ﺍﻟﻄﻔﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻔﻌﻞ‬
‫ﻼ‪ .‬ﻭﻫﺬﺍ ﳑﻜﻦ ﻷﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺭﺍﺷﺪﺍﻥ ﻭﻳﺘﺼﺮﻓﺎﻥ ﺑﺎﻟﺘﺎﻟﻲ ﺑﻄﺮﻳﻘﺔ ﻧﻘﺪﻳﺔ ﻣﻊ ﺃﻧﻔﺴﻬﻤﺎ‪.‬‬ ‫ﻃﻔ ﹱ‬
‫ﻋﻨﺪ ﻛﻞ ﺧﻼﻑ ﺃﻭ ﻣﺸﻜﻠﺔ ﻋﻠﻴﻚ ﺃﻥ ﺗﻨﺘﻘﺪﻱ ﻧﻔﺴﻚ ﻭﺗﻮﺟﻬﻲ ﻟﻨﻔﺴﻚ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﻣﺎ ﺍﻟﺬﻱ ﻳﺴﺒﺐ ﻟﻲ ﻓﻲ ﺳﻠﻮﻙ ﻃﻔﻠﻲ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻭﳌﺎﺫﺍ?‬
‫‪ -‬ﻣﺎﺫﺍ ﻳﺮﻳﺪ ﺍﻟﻄﻔﻞ ﺃﻥ ﻳﻘﻮﻝ ﻟﻲ ﺑﺴﻠﻮﻛﻪ ﻫﺬﺍ?‬
‫‪ -‬ﻣﺎ ﻣﺸﺎﺭﻛﺘﻲ ﻓﻲ ﺇﻳﺠﺎﺩ ﻫﺬﻩ ﺍﻟﺼﻌﻮﺑﺔ?‬
‫‪ -‬ﻣﺎ ﺍﻟﺬﻱ ﳝﻜﻨﻨﻲ ﺃﻥ ﺃﻏﻴﺮﻩ ﺑﺘﺼﺮﻓﻲ? ﺃﻳﻦ ﳝﻜﻨﻨﻲ ﺃﻥ ﺃﺟﺪ ﺍﻟﺪﻋﻢ ﺃﻭ ﺍﻟﺘﺨﻔﻴﻒ?‬
‫ﺇﻥ ﻃﻔﻠﻚ ﻣﻨﺬ ﻭﻻﺩﺗﻪ ﻫﻮ ﺷﺨﺼﻴﺔ ﺫﺍﺗﻴﺔ‪ ,‬ﻋﺎﻣﻠﻴﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ! ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‬
‫ﺍﻷﺳﺮﻳﺔ ﻳﺠﺐ ﺩﻭﻣﺎ ﻣﺮﺍﻋﺎﺓ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻔﺮﺩﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻷﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ‪ ,‬ﻭﺑﺬﻟﻚ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ‬
‫ﺗﻘﺼﻴﺮ ﺑﺤﻖ ﺃﺣﺪ‪ ,‬ﻭﻟﻜﻦ ﻃﻔﻠﻚ ﻫﻮ ﺍﻟﺸﺮﻳﻚ ﺍﻷﺿﻌﻒ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﺍﻓﻊ ﻋﻦ ﻧﻔﺴﻪ‬
‫ﲡﺎﻩ ﺍﻷﺧﻄﺎﺀ ﺍﶈﺘﻤﻠﺔ‪ ,‬ﻟﺬﺍ ﺍﻧﻈﺮﻱ ﺩﻭﻣﺎﹱ ﺇﻟﻰ ﺍﳌﻮﺍﻗﻒ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻃﻔﻠﻚ ﻭﺗﺼﺮﻓﻲ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻷﺳﺎﺱ‪ ,‬ﻭﻫﺬﻩ ﻣﻬﻤﺔ ﻛﺒﻴﺮﺓ ﻭﺻﻌﺒﺔ‪.‬‬

‫‪ - 2‬ﺗﻀﺎﻓﺮ اﻟﻌﻼﻗﺎت ﻓﻲ ا‪¤‬ﺳﺮة‬

‫ﺣﲔ ﻳﻮﻟﺪ ﺍﻟﻄﻔﻞ ﻓﻲ ﺃﺳﺮﺓ ﻣﻦ ﺃﺑﻮﻳﻦ ﻓﺈﻧﻪ ﻳﺒﺪﺃ ﺣﻴﺎﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺣﻴﺎﺓ ﺛﻼﺛﺔ ﺃﺷﺨﺎﺹ‪,‬‬
‫ﻼ‪ ,‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻟﺪﻳﻪ ﺗﺼﻮﺭﺍﺗﻪ ﻋﻦ ﺣﻴﺎﺓ ﺍﻷﺳﺮﺓ‪ ,‬ﻭﺗﻠﻌﺐ‬ ‫ﻓﺎﻟﻮﺍﻟﺪﺍﻥ ﻳﺤﻀﺮﺍﻥ ﻣﻌﻬﻤﺎ ﻣﺎﺿﻴﺎﹱ ﻃﻮﻳ ﹱ‬
‫ﺧﺒﺮﺍﺕ ﻛﻞ ﻣﻨﻬﻤﺎ ﻓﻲ ﺍﻷﺳﺮﺓ ﺍﻟﺘﻲ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺩﻭﺭﺍﹱ ﺣﺎﺳﻤﺎﹱ‪ ,‬ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳋﻠﻔﻴﺔ ﺗﻮﺟﺪ ﻗﻮﺍﻋﺪ‬
‫ﻓﻲ ﺍﻟﻌﻼﻗﺎﺕ ﻳﺼﺮﺡ ﻋﻨﻬﺎ ﻭﺃﺧﺮﻯ ﺗﺒﻘﻲ ﻏﻴﺮ ﻣﺼﺮﺡ ﻋﻨﻬﺎ‪ ,‬ﻭﻫﻲ ﺗﺆﺛﺮ ﻋﻠﻰ ﻃﻔﻠﻚ‪ ,‬ﺣﲔ ﻳﺼﺒﺢ‬
‫ﺍﻟﺸﺎﺑﺎﻥ ﻭﺍﻟﺪﻳﻦ ﻓﺈﻧﻬﻤﺎ ﻳﺤﻤﻼﻥ ﺧﺒﺮﺍﺕ ﻃﻔﻮﻟﺘﻬﻤﺎ ﻭﻳﺤﻤﻞ ﻛﻞ ﻣﻨﻬﻤﺎ ﺻﻮﺭﺓ ﻋﻦ ﺍﻷﻡ ﻭﻋﻦ ﺍﻷﺏ‪,‬‬
‫ﻳﺘﻌﻠﻢ ﺍﻟﻄﻔﻞ ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﻭﻟﻰ ﻛﻴﻒ ﻳﺼﻮﻍ ﺍﻟﻌﻼﻗﺎﺕ ﻭﻛﻴﻒ ﻳﻌﻴﺸﻬﺎ‪ ,‬ﻭﻳﺘﻌﻠﻢ ﺫﻟﻚ ﻣﺒﺎﺷﺮﺓ‬
‫ﺑﺎﻻﺣﺘﻜﺎﻙ ﺍﳌﺒﺎﺷﺮ ﻣﻌﻜﻤﺎ ﻛﺄﻡ ﻭﺃﺏ‪ ,‬ﻭﻟﻜﻨﻪ ﻳﺮﺍﻗﺐ ﺃﻳﻀﺎﹱ ﻛﻴﻒ ﻳﺘﺼﺮﻑ ﻭﺍﻟﺪﺍﻩ ﻣﻊ ﺑﻌﻀﻬﻤﺎ? ﻛﻴﻒ‬
‫ﻳﺤﻼﻥ ﺍﳋﻼﻓﺎﺕ? ﻛﻴﻒ ﻳﻌﺘﻨﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﺎﻵﺧﺮ? ﻳﺘﻌﻠﻢ ﻃﻔﻠﻚ ﻳﻮﻣﻴﺎﹱ ﻭﻣﻦ ﺧﻼﻝ ﺗﺼﺮﻓﺎﺕ ﻭﺭﺩﻭﺩ‬
‫ﺃﻓﻌﺎﻝ ﺻﻐﻴﺮﺓ ﺟﺪﺍﹱ‪ ,‬ﻭﻛﺬﻟﻚ ﻓﺈﻧﻚ ﲡﺪﻳﻦ ﻧﻔﺴﻚ ﻓﺠﺄﺓ ﻣﻜﻠﻔﺔ ﻤﺑﻬﺎﻡ ﺟﺪﻳﺪﺓ ﻷﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﺪﺧﻠﻲ‬
‫ﻓﻲ ﺣﻴﺎﺓ ﺍﻷﺳﺮﺓ ﺷﺨﺼﺎﹱ ﺟﺪﻳﺪﺍﹱ‪ ,‬ﺗﺒﻘﻰ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ ﺫﺍﺕ ﻋﻼﻗﺔ ﻣﻊ‬
‫ﺃﻋﻀﺎﺀ ﺍﻷﺳﺮﺓ ﺟﻤﻴﻌﺎﹱ ﻭﺗﺆﺛﺮ ﻋﻠﻴﻬﻢ ﺟﻤﻴﻌﺎﹱ‪.‬‬

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 ‫ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻓﻲ ﻟﻌﺒﺔ ﺍﻷﻃﻔﺎﻝ ﺍﳌﺘﺤﺮﻛﺔ ﺍﳌﻌﻠﻘﺔ ﻓﻮﻕ ﺳﺮﻳﺮ ﺍﻟﻄﻔﻞ ﻓﺈﻥ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ‬
‫ﺟﻤﻴﻌﻬﻢ ﻣﺮﺗﺒﻄﻮﻥ ﺑﺒﻌﻀﻬﻢ‪ ,‬ﺣﲔ ﻳﺘﺤﺮﻙ ﺃﺣﺪﻛﻢ ﻳﺘﺤﺮﻙ ﺍﻷﻋﻀﺎﺀ ﺍﻵﺧﺮﻭﻥ ﺟﻤﻴﻌﻬﻢ‪.‬‬
‫ﺇﺫﺍ ﻭﺿﻌﺖ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻧﺼﺐ ﻋﻴﻨﻴﻚ ﻓﺈﻥ ﺳﺘﺘﻤﺘﻌﲔ ﺑﺮﺅﻳﺔ ﺟﺪﻳﺪﺓ ﻟﺴﻠﻮﻙ ﻃﻔﻠﻚ‪ ,‬ﻭﻣﻦ‬
‫ﺍﳌﺠﺪﻱ ﺃﻥ ﺗﺮﺍﻗﺒﻲ ﺩﻭﻣﺎﹱ ﻛﻴﻒ ﻳﺘﺼﺮﻑ ﻃﻔﻠﻚ ﲡﺎﻩ ﺧﻠﻔﻴﺔ ﺍﳌﻮﻗﻒ ﺍﻷﺳﺮﻱ ﺍﻵﻧﻲ‪ ,‬ﻭﻗﺪ ﻳﺴﺎﻋﺪﻙ‬
‫ﺃﻥ ﺗﻄﺮﺣﻲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﻟﻲ ﻋﻠﻰ ﻧﻔﺴﻚ‪ :‬ﻋﻦ ﺃﻱ ﺷﻴﺊ ﻟﻢ ﻧﺒﺢ ﺑﻪ‪ ,‬ﻳﻌﺒﺮ ﻃﻔﻠﻨﺎ ﻣﻦ ﺧﻼﻝ ﺳﻠﻮﻛﻪ‪.‬‬

‫‪ - 3‬ﺣﺎﺟﺎت ا‪¤‬ﻃﻔﺎل‪:‬‬
‫ﺑﺪﺍﻳﺔ ﻳﺠﺐ ﺃﻥ ﺗﺴﺄﻟﻲ ﻧﻔﺴﻚ ﺑﻮﻋﻲ ﺗﺎﻡ‪ :‬ﰈ ﻧﺮﻳﺪ ﺃﻥ ﻧﺰﻭﺩ ﻭﻟﺪﻧﺎ? ﻣﺎ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﻣﻬﻤﺎﹱ ﻓﻲ‬
‫ﺍﳊﻴﺎﺓ? ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﻔﺎﻫﻤﻲ ﻣﻊ ﻧﻔﺴﻚ ﻭﺳﺘﻼﺣﻈﲔ ﺃﻥ ﺃﻣﻨﻴﺎﺗﻚ ﻟﻄﻔﻠﻚ ﺫﺍﺕ ﻋﻼﻗﺔ ﺑﺄﻣﻨﻴﺎﺗﻚ‬
‫ﻧﻔﺴﻬﺎ ﻭﺑﺨﺒﺮﺍﺗﻚ ﺍﻟﺘﻲ ﺟﻤﻌﺘﻬﺎ ﺣﺘﻰ ﺍﻵﻥ‪ .‬ﻭﻻﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺍﺿﺤﺎﹱ ﻟﻠﻮﺍﻟﺪﻳﻦ‪ ,‬ﻫﺬﻩ‬
‫ﺧﻄﻮﺓ ﻣﻬﻤﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﺣﺘﻴﺎﺟﺎﺕ ﻃﻔﻠﻚ ﺑﺪﻻﹱ ﻣﻦ ﺃﻥ ﺗﺴﻌﻲ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﻟﻰ ﺇﻟﻰ‬
‫ﲢﻘﻴﻖ ﺫﺍﺗﻚ‪ ,‬ﻭﻗﺪ ﺗﺴﺎﻋﺪﻙ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻓﻲ ﺃﺧﺬ ﺍﻻﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﻃﻔﻠﻚ‪.‬‬

‫ا‪¤‬ﻣﺎن واﻻﺳﺘﻘﺮار‪:‬‬
‫ﻟﻘﺪ ﻭﻟﺪ ﻃﻔﻠﻚ ﻓﻲ ﻋﺎﻟﻢ ﻻ ﻳﻌﺮﻓﻪ ﺍﻟﺒﺘﺔ‪ ,‬ﻳﺠﺐ ﺃﻥ ﻳﺘﻌﻠﻢ ﺃﻭﻻﹱ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﻭﻫﻮ ﻣﺎ ﻳﺸﻮﺷﻪ‬
‫ﻭﻳﺮﻫﻘﻪ‪ ,‬ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟ ﹹﺮﺿﻊ ﺑﻄﺒﻴﻌﺘﻬﻢ ﻓﻀﻮﻟﻴﻮﻥ ﺟﺪﺍﹱ ﻭﻣﺘﻌﻄﺸﻮﻥ ﻟﻠﻤﻌﺮﻓﺔ‪ ,‬ﻭﳝﻠﻜﻮﻥ ﺍﻟﺮﻏﺒﺔ‬
‫ﻟﻠﺘﺠﺮﻳﺐ ﻭﻟﺪﻳﻬﻢ ﺍﻷﺳﺲ ﻟﻴﺘﻌﻠﻤﻮﺍ‪ ,‬ﺭﻏﻢ ﺫﻟﻚ ﻋﻠﻴﻚ ﺃﻥ ﺗﺪﺭﻛﻲ ﺃﻥ ﻃﻔﻠﻚ ﻳﺒﺤﺚ ﻋﻦ ﺍﻻﲡﺎﻩ ﻓﻲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺸﺠﺎﻋﺔ‪ ,‬ﺑﺈﻣﻜﺎﻧﻚ ﺃﻥ ﲤﻨﺤﻲ ﻃﻔﻠﻚ ﺍﻟﺴﻨﺪ ﺍﻟﻀﺮﻭﺭﻱ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺴﺘﻘﺮﺓ ﻭﻇﺮﻭﻑ ﺍﳊﻴﺎﺓ ﺍﳌﺴﺘﻘﺮﺓ‪.‬‬
‫ﳝﻜﻨﻚ ﺃﻥ ﺗﻨﻘﻠﻲ ﻟﻄﻔﻠﻚ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﺎﻥ ﺣﲔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺛﻘﺎﹱ ﻣﻦ ﺣﺒﻚ ﻭﺭﻋﺎﻳﺘﻚ‬
‫ﻟﻪ‪ ,‬ﻳﺠﺐ ﺃﻥ ﻳﻌﺮﻑ ﻃﻔﻠﻚ ﺃﻧﻚ ﲢﺒﻴﻨﻪ ﺣﺘﻰ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻧﲔ ﻓﻲ ﺷﺠﺎﺭ ﻣﻌﻪ‪.‬‬
‫ﻳﻜﺘﺸﻒ ﻃﻔﻠﻚ ﻳﻮﻣﻴﺎﹱ ﺃﺷﻴﺎﺀ ﻛﺜﻴﺮﺓ ﺟﺪﻳﺪﺓ ﻟﺬﺍ ﻓﻬﻮ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﻗﻄﺐ ﻣﻘﺎﺑﻞ ﻟﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ‬
‫ﻳﺆﻣﻦ ﻟﻪ ﺇﻣﻜﺎﻧﻴﺔ ﺗﻬﺪﺋﺔ ﻧﻔﺴﻪ ﻭﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﻣﺄﻟﻮﻑ‪ ,‬ﻭﺭﻤﺑﺎ ﻳﺘﻤﺴﻚ ﻃﻔﻠﻚ ﺃﺣﻴﺎﻧﺎﹱ ﺑﻌﺪﺓ‬
‫ﺑﺴﻠﻮﻛﻴﺎﺕ ﻣﺄﻟﻮﻓﺔ ﻣﻜﺮﺭﺓ‪ ,‬ﻭﻗﺪ ﲡﺪﻳﻦ ﺫﻟﻚ ﺗﻜﺮﺍﺭﺍﹱ ﻳﺜﻴﺮ ﺍﻷﻋﺼﺎﺏ ﻭﻟﻜﻦ ﻃﻔﻠﻚ ﻳﺸﻌﺮ ﻣﻊ ﻫﺬﺍ‬
‫ﻼ ﻭﺟﻮﺩﺍﹱ ﻭﺷﺮﻋﻴﺔ‪ ,‬ﺍﻟﺸﻌﻮﺭ‬
‫ﺍﻟﺴﻠﻮﻙ ﺑﺎﻷﻣﺎﻥ‪ ,‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺘﺒﺮ ﺩﻭﻣﺎﹱ ﻣﺎ ﻳﺘﻌﺮﻑ ﻋﻠﻴﻪ‪ ,‬ﻫﻞ ﳝﻠﻚ ﻓﻌ ﹱ‬
‫ﺑﺎﻷﻣﺎﻥ ﺿﺮﻭﺭﻱ ﻟﻜﻲ ﻳﺠﺮﺅ ﻋﻠﻰ ﺍﻟﺴﻴﺮ ﺑﻨﻔﺴﻪ ﺧﻄﻮﺓ ﺇﻟﻰ ﺍﻷﻣﺎﻡ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻓﻲ ﻛﻞ ﻭﻗﺖ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﺑﺮ ﺍﻷﻣﺎﻥ‪.‬‬

‫‪٢١٣‬‬
 ‫اﻻﻋﺘﺮاف واﻗﺮار‪:‬‬
‫ﻣﻨﺢ ﻃﻔﻠﻚ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﺎﻥ ﻫﻮ ﺍﳋﻄﻮﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺗﺴﻬﻤﲔ ﻣﻦ ﺧﻼﻟﻬﺎ ﺑﺒﻨﺎﺀ ﺛﻘﺘﻪ ﺑﻨﻔﺴﻪ‪,‬‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﻭﺍﻹﻗﺮﺍﺭ ﻫﻤﺎ ﺍﻷﻫﻢ ﻟﺒﻨﺎﺀ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻟﺪﻯ ﻃﻔﻠﻚ‪ ,‬ﺍﻣﺪﺣﻲ ﻃﻔﻠﻚ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ‬
‫ﻳﺘﻘﻨﻬﺎ‪ ,‬ﺍﻋﺘﺮﻓﻲ ﺑﻪ ﺑﺘﻄﻠﻌﺎﺗﻪ ﻭﺃﻗ ﹽﺮﻳﻪ ﻋﻠﻰ ﺭﻏﺒﺘﻪ ﻓﻲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺑﻪ ﲢﻘﻴﻘﻪ‪,‬‬
‫ﺍﻣﺪﺣﻲ ﻛﻞ ﻣﻮﻗﻒ ﻣﻬﻤﺎ ﻛﺎﻥ ﺻﻐﻴﺮﺍﹱ ﺑﺼﺪﻕ ﻭﺃﺛﻨﻲ ﻋﻠﻰ ﺍﻹﳒﺎﺯﺍﺕ ﺍﳋﺎﺻﺔ ﺑﺸﻜﻞ ﺧﺎﺹ‪ .‬ﻭﻟﻦ‬
‫ﲡﺪﻱ ﺻﻌﻮﺑﺔ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺬﺍ ﻓﺎﻷﻃﻔﺎﻝ ﻧﺎﺩﺭﺍﹱ ﻣﺎﻳﻜﻮﻥ ﺭﺩ ﻓﻌﻠﻬﻢ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﺃﺧﺮﻯ ﻤﺑﺜﻞ ﻫﺬﺍ‬
‫ﻼ ﻋﻦ‬‫ﺍﻟﻔﺮﺡ ﺍﳌﺸﻊ ﻭﺍﻻﻋﺘﺰﺍﺯ ﺍﻟﻜﺒﻴﺮ‪ ,‬ﺍﻻﻋﺘﺮﺍﻑ ﻳﻌﻨﻲ ﺍﻹﻗﺮﺍﺭ ﺑﺸﺨﺺ ﻃﻔﻠﻚ ﻛﻠﻪ ﻭﻭﺟﻮﺩﻩ‪ ,‬ﻣﺴﺘﻘ ﹱ‬
‫ﺍﻹﳒﺎﺯﺍﺕ ﻭﺍﻟﻈﺮﻭﻑ‪ ,‬ﺧﺼﺼﻲ ﻭﻗﺘﺎﹱ ﻟﻄﻔﻠﻚ ﻭﲢﻠﻲ ﺑﺎﻟﺸﺠﺎﻋﺔ ﻟﻠﻤﻨﺎﻗﺸﺎﺕ ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﺑﺤﺜﻲ‬
‫ﺑﺠﺪﻳﺔ ﻋﻦ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﻭﻟﺪﻙ‪ ,‬ﻓﺄﻧﺖ ﺗﺴﻬﻤﲔ ﺑﺬﻟﻚ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻄﻔﻠﻚ; ﺑﺠﻮﻫﺮﻩ ﻭﺑﺸﺨﺼﻪ‪.‬‬

‫اﻟﻤﺴﺎﺣﺔ اﻟﺤﺮة واﻟﺤﺪود‬

‫ﺍﻟﻄﺎﻗﺔ ﺍﻟﺘﻲ ﳝﻠﻜﻬﺎ ﻃﻔﻠﻚ ﻻﻛﺘﺸﺎﻑ ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺣﻮﻟﻪ ﻫﻲ ﺩﻭﻥ ﺃﺩﻧﻰ ﺷﻚ ﹴ‬
‫ﲢﺪ ﻟﻚ‪ ,‬ﻓﺄﻧﺖ‬
‫ﻻ ﺗﺴﺘﻄﻴﻌﲔ ﺃﻥ ﲢﺴﺒﻲ ﺣﺴﺎﺏ ﺍﻧﺪﻓﺎﻋﻪ ﻭﺭﺍﺀ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻣﻦ ﺍﳌﻬﻢ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻄﻔﻞ ﻛﺒﺎﺣﺚ ﻭﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﺫﻟﻚ‪ ,‬ﻭﻟﻜﻦ ﻣﻦ ﺍﳌﻬﻢ ﺃﻳﻀﺎ ﺃﻥ ﲢﺪﻱ ﻓﻲ‬
‫ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﺍﻧﺪﻓﺎﻋﻪ ﻭﺭﺍﺀ ﺍﻟﺒﺤﺚ ﻛﻲ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳊﺪﻭﺩ‪ ,‬ﺇﻧﻪ ﻳﺠﺪ ﻣﻦ ﺍﻟﺴﻬﻞ ﲡﺮﻳﺐ ﺃﺷﻴﺎﺀ‬
‫ﺿﻤﻦ ﻣﻜﺎﻥ ﻣﺤﺪﺩ‪ ,‬ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﻳﺠﺐ ﺃﻥ ﻳﺨﺒﺮﻫﺎ ﻃﻔﻠﻚ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﻳﻜﺘﺸﻔﻬﺎ‪ ,‬ﻭﻫﻨﺎ ﺃﻳﻀﺎﹱ‬
‫ﻳﺼﺢ ﺍﻟﻘﻮﻝ‪ :‬ﺗﺄﻣﻠﻲ ﺍﳌﻮﺍﻗﻒ ﺩﻭﻣﺎﹱ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻃﻔﻠﻚ‪ ,‬ﻭﺑﺬﻟﻚ ﻓﺈﻧﻚ ﺗﻌﺒﺮﻳﻦ ﻋﻦ ﺍﻟﺘﺤﺪﻳﺪﺍﺕ‬
‫ﻼ ﻳﺘﺴﻠﻖ ﻃﻔﻠﻜﻚ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻜﺮﺍﺳﻲ ﺍﻟﺘﻲ ﺗﻨﻄﻮﻱ‪ ,‬ﺃﺭﻳﻪ ﺑﻮﺿﻮﺡ‬ ‫ﺑﺸﻜﻞ ﻳﻔﻬﻤﻪ ﺍﻟﻄﻔﻞ‪ ,‬ﻓﻤﺜ ﹱ‬
‫ﺧﻄﻮﺭﺓ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻋﻦ ﻃﺮﻳﻖ ﻋﺮﺽ ﺇﻣﻜﺎﻧﻴﺔ ﻛﻴﻒ ﻳﻨﻄﻮﻱ ﺍﻟﻜﺮﺳﻲ ﻟﻴﺮﻯ ﺫﻟﻚ ﺑﻌﻴﻨﻪ‪ ,‬ﻭﻗ ﹽﺪﻣﻲ‬
‫ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺇﻣﻜﺎﻧﻴﺔ ﺃﺧﺮﻯ ﻟﻠﺘﺴﻠﻖ‪ ,‬ﻫﻜﺬﺍ ﻳﻔﻬﻢ ﻃﻔﻠﻚ ﺍﻟﺘﺤﺪﻳﺪ ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻤﺘﻊ ﺑﻨﺠﺎﺣﻪ ﻓﻲ‬
‫ﺍﻟﺘﺴﻠﻖ‪ ,‬ﻫﻜﺬﺍ ﻓﻘﻂ ﻳﻜﻮﻥ ﻟﻠﺤﺪﻭﺩ ﻣﻌﻨﻰ‪ :‬ﻓﻬﻲ ﲤﻨﺢ ﺍﻷﻣﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻮﺟﻴﻪ‪.‬‬

‫اﻟﻘﺪوة‪:‬‬
‫ﻳﺤﺐ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺘﻮﺍﺻﻞ ﻭﻳﺘﻌﻠﻤﻮﻥ ﺑﺸﻜﻞ ﺭﺋﻴﺲ ﻣﻦ ﺧﻼﻝ ﺗﻘﻠﻴﺪ ﺍﻷﺷﺨﺎﺹ ﻓﻲ ﻣﺤﻴﻄﻬﻢ‪,‬‬
‫ﻭﺍﻟﻄﻔﻞ ﻳﺮﺍﻗﺐ ﻭﺍﻟﺪﻳﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﻳﺴﺄﻝ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻳﻀﺎﹱ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ,‬ﻭﻛﺎﻷﻃﻔﺎﻝ ﺟﻤﻴﻌﺎﹱ ﻳﺮﻏﺐ‬
‫ﺑﺮﻋﻤﻚ ﺍﻟﺼﻐﻴﺮ ﺃﻳﻀﺎﹱ ﺃﻥ ﻳﺼﺒﺢ ﻣﺜﻞ ﺃﻣﻪ ﺃﻭ ﺃﺑﻴﻪ ﲤﺎﻣﺎﹱ‪ ,‬ﻭﻓﻲ ﻭﻗﺖ ﻣﺎ ﻳﻀﻊ ﻟﻨﻔﺴﻪ ﺣﺪﻭﺩﺍﹱ ﻛﻲ‬
‫ﻳﻘﺘﺮﺏ ﻣﻦ ﺗﺼﻮﺭﺍﺗﻪ ﻧﻔﺴﻬﺎ‪ ,‬ﻓﻘﻂ ﻋﻨﺪﻣﺎ ﻳﺘﻠﻘﻰ ﺻﻮﺭﺍﹱ ﻣﺨﺘﻠﻔﺔ ﻋﻤﺎ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳊﻴﺎﺓ‬
‫ﻳﺼﺒﺢ ﻓﻲ ﻭﺿﻊ ﻳﺴﺘﻄﻴﻊ ﻓﻴﻪ ﺃﻥ ﻳﻄﻮﺭ ﺷﺨﺼﻴﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﺴﺘﻘﺮﺓ‪ ,‬ﻭﻻ ﺩﺍﻋﻲ ﻟﻠﻘﻠﻖ ﺣﺘﻰ ﻟﻮ ﻗﺎﻡ‬
‫ﻭﻟﺪﻙ ﺑﺘﻘﻠﻴﺪﻙ ﻓﻲ ﺃﺩﻕ ﺍﻟﺘﻔﺼﻴﻼﺕ ﺇﻥ ﻫﺬﺍ ﻳﻌﺒﺮ ﻓﻘﻂ ﻋﻦ ﺃﻥ ﻃﻔﻠﻚ ﻧﺸﻴﻂ ﻭﻓﻌﺎﻝ ﻓﻲ ﺍﻟﺘﻤﺎﻫﻲ‬
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 ‫ﻣﻊ ﳕﺎﺫﺝ ﻣﺨﺘﻠﻔﺔ ﻭﻓﻲ ﺗﻄﻮﻳﺮ ﻧﻔﺴﻪ‪ ,‬ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﻴﺤﻲ ﻟﻄﻔﻠﻚ ﻣﺒﻜﺮﺍﹱ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻌﺮﻑ‬
‫ﻋﻠﻰ ﳕﺎﺫﺝ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻷﺧﺮﻯ‪ ,‬ﻭﺑﺬﻟﻚ ﻳﺼﺒﺢ ﲢﺖ ﺗﺼﺮﻓﻪ ﺗﻨﻮﻉ ﻓﻲ ﺃﺷﺨﺎﺹ ﺍﻟﻘﺪﻭﺓ‪.‬‬

‫ا‪¤‬ﺣﻼم‪:‬‬
‫ﺗﻮﺍﺟﻪ ﺍﻟﻄﻔﻞ ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﻭﻟﻰ ﻗﻮﺍﻋﺪ ﻭﻭﻗﺎﺋﻊ ﻛﺜﻴﺮﺓ‪ ,‬ﻟﺬﺍ ﻳﺤﻠﻢ ﺍﻟﻄﻔﻞ ﻛﻲ ﻳﻮﺍﺯﻧﻬﺎ ﻭﻳﺒﻘﻲ‬
‫ﺑﺼﺤﺔ ﻧﻔﺴﻴﺔ‪ ,‬ﻭﻻ ﻧﻘﺼﺪ ﻓﻘﻂ ﺍﻷﺣﻼﻡ ﺍﻟﻠﻴﻠﻴﺔ ﺑﻞ ﺍﻟﺘﺨﻴﻼﺕ ﻭﺃﺣﻼﻡ ﺍﻟﻴﻘﻈﺔ ﺃﻳﻀﺎﹱ‪ ,‬ﻓﺎﻷﺣﻼﻡ‬
‫ﻟﻴﺴﺖ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ ﻓﻘﻂ ﺑﻞ ﻭﻟﺪﻯ ﺍﻟﻜﺒﺎﺭ ﺃﻳﻀﺎﹱ ﻫﻲ ﻗﻨﻮﺍﺕ ﻟﻬﻀﻢ ﻣﺎ ﻳﻌﺎﻳﺸﻪ ﺍﳌﺮﺀ‪ ,‬ﻳﺴﺘﻌﻤﻞ‬
‫ﺍﻷﻃﻔﺎﻝ ﺃﺣﻼﻣﻬﻢ ﻓﻲ ﺍﻟﻴﻘﻈﺔ ﻟﺘﻠﺒﻴﺔ ﺍﺣﺘﻴﺎﺟﺎﺗﻬﻢ ﺩﻭﻥ ﺃﺩﻧﻰ ﺧﻄﺮ ﺗﻠﻚ ﺍﻟﺘﻲ ﻟﻢ ﺗﹹﻠﺐ ﻓﻲ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﻴﻮﻣﻴﺔ‪ ,‬ﻓﻔﻲ ﺍﳊﻠﻢ ﻻ ﻳﻮﺟﺪ ﺣﺪﻭﺩ ﻭﻻ ﻗﻮﺍﻋﺪ‪ ,‬ﻭﻳﺴﺘﻄﻴﻊ ﺍﻟﻄﻔﻞ ﺃﻥ ﻳﻔﻌﻞ ﻛﻞ ﺷﻲﺀ ﻟﻴﺘﺬﻭﻕ‬
‫ﻣﺸﺎﻋﺮ ﺍﳊﻠﻢ‪ ,‬ﻣﺎﺭﺳﻲ ﺃﺣﻼﻡ ﺍﻟﻴﻘﻈﺔ ﻣﻊ ﻃﻔﻠﻚ ﻭﺍﺳﺘﻤﺘﻌﻲ ﺑﺎﻟﻬﺮﻭﺏ ﻣﻦ ﺣﺪﻭﺩ ﺍﳊﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ‪.‬‬
‫ﺗﻘﺪﻡ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻧﻈﺮﺓ ﺳﺮﻳﻌﺔ ﻋﻠﻰ ﺧﻄﻮﺍﺕ ﳕﻮ ﻃﻔﻠﻚ‪ ,‬ﺇﻧﻬﺎ ﺗﺆﻣﻦ ﻟﻚ ﻗﺎﻋﺪﺓ‬
‫ﻣﻌﺮﻓﻴﺔ ﺭﻤﺑﺎ ﺗﺴﻬﻢ ﻓﻲ ﺇﻳﺠﺎﺩ ﺍﻟﺸﻌﻮﺭ ﻟﺪﻳﻚ ﻟﺘﻘﻮﻟﻲ ‪» :‬ﺇﻧﻨﻲ ﺃﺣﺴﻦ ﺻﻨﻌﺎﹱ ﻓﻴﻤﺎ ﺃﻋﻤﻞ«‪.‬‬

‫‪ - 4‬اﻟﻄﻔﻞ وأﺳﺮﺗﻪ ﻓﻲ اﻟﺸﻬﻮر اﻟﺴﺘﺔ ا‪¤‬وﻟﻰ‬

‫ﻣﺒﺎﺷﺮﺓ ﻗﺒﻞ ﺍﻟﻮﻻﺩﺓ ﺃﻧﻬﻰ ﻃﻔﻠﻚ ﻣﺮﺣﻠﺔ ﻣﻬﻤﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺣﻴﺎﺗﻪ‪ ,‬ﺇﻧﻬﺎ ﺍﳊﻴﺎﺓ ﻓﻲ ﺭﺣﻢ ﺃﻣﻪ‪,‬‬
‫ﺣﻮﺍﺳﻪ ﻛﻠﻬﺎ ﻣﻨﺒﻬﺔ ﻭﺗﻘﻮﻡ ﺑﻮﻇﺎﺋﻔﻬﺎ‪ ,‬ﻳﺴﺘﻄﻴﻊ ﻃﻔﻠﻚ ﺃﻥ ﻳﺮﻯ ﻭﻳﺴﻤﻊ ﻭﻳﺘﺬﻭﻕ ﻭﻳﺸﻢ ﻭﻗﺒﻞ ﻛﻞ ﺷﻴﺊ‬
‫ﺃﻥ ﻳﺸﻌﺮ ﻓﻲ ﺍﻷﺳﺎﺑﻴﻊ ﺍﻷﻭﻟﻰ‪.‬‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻄﻔﻞ ﺍﳌﻮﻟﻮﺩ ﺣﺪﻳﺜﺎﹱ ﺃﻥ ﻳﺮﻯ ﻋﻠﻰ ﺑﻌﺪ ‪ 20‬ﺳﻨﺘﻴﻤﺘﺮﺍﹱ‪ ,‬ﺗﻘﺮﻳﺒﺎﹱ ﺍﳌﺴﺎﻓﺔ ﺣﺘﻰ ﻭﺟﻪ‬
‫ﺃﻣﻪ ﺃﺛﻨﺎﺀ ﺍﻟﺮﺿﺎﻋﺔ‪.‬‬
‫ﳝﻴﺰ ﺍﻟﻄﻔﻞ ﻣﺜﻴﺮﺍﺕ ﺍﳊﻮﺍﺙ ﺍﳋﺎﺭﺟﻴﺔ ﺑﺎﻟﺸﻌﻮﺭ ﻭﻳﻘﺴﻤﻬﺎ ﺑﲔ ﻣﺮﻳﺤﺔ ﻭﻏﻴﺮ ﻣﺮﻳﺤﺔ‪ ,‬ﺣﺘﻰ‬
‫ﺍﻵﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﺮﻕ ﺑﲔ ﻧﻔﺴﻪ ﻭﻣﺤﻴﻄﺔ‪ ,‬ﺇﺣﺴﺎﺳﺎﺗﻪ ﻣﻮﺟﻮﺩﺓ ﻛﻠﻬﺎ ﺑﺒﺴﺎﻃﺔ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻼ ﺣﲔ ﻳﻜﻮﻥ ﺟﺎﺋﻌﺎﹱ ﻳﺸﻌﺮ ﻤﺑﺎ ﻫﻮ ﻣﺰﻋﺞ ﻭﻳﻌﺒﺮ ﻋﻦ ﻫﺬﺍ ﺍﻹﺯﻋﺎﺝ‬
‫ﻗﺎﺩﺭﺍﹱ ﻋﻠﻰ ﲤﻴﻴﺰ ﻣﺼﺪﺭﻫﺎ‪ ,‬ﻓﻤﺜ ﹱ‬
‫ﺑﺎﻟﺼﺮﺍﺥ‪ ,‬ﺣﲔ ﺗﺮﻓﻌﻴﻨﻪ ﻳﺒﺪﻭ ﺃﻧﻪ ﻳﺸﻌﺮ ﺑﺄﻥ ﻫﺬﺍ ﻣﺮﻳﺢ ﻓﻴﻤﺴﻚ ﺑﺪﺍﻳﺔ ﻋﻦ ﺍﻟﺒﻜﺎﺀ‪ ,‬ﻭﻟﻜﻦ ﺍﳉﻮﻉ‬
‫ﻻﻳﺰﺍﻝ ﻫﻨﺎ ﻭﺳﻴﻌﺒﺮ ﻋﻦ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭﺍﳌﺰﻋﺞ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ,‬ﻭﻳﹹﺮﻓﻊ ﻋﻨﻪ ﺍﻟﺸﻌﻮﺭ ﺑﻌﺪﻡ ﺍﻟﺮﺍﺣﺔ ﻫﺬﺍ‬
‫ﻓﻘﻂ ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺿﺎﻋﺔ ﺃﻭ ﺍﻟﺘﻐﺬﻳﺔ‪ ,‬ﺛﻢ ﻳﺸﻌﺮ ﻭﻳﺤﺲ ﻤﺑﺜﻴﺮﺍﺕ ﺃﺧﺮﻯ ﳊﻮﺍﺳﻪ ﻭﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻣﺮﻳﺤﺔ ﺣﺘﻰ ﻳﺘﻌﺮﺽ ﻷﺷﻴﺎﺀ ﻏﻴﺮ ﻣﺮﻳﺤﺔ ﻣﺜﻞ ﺍﻟﺒﺮﺩ ﺃﻭ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﺘﻌﺐ‪.‬‬

‫اﻟﺘﻮاﺻﻞ ﺑﻴﻦ اﻟﻮاﻟﺪﻳﻦ واﻟﺮﺿﻴﻊ‬

‫ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﻟﻰ ﻳﺘﻮﺍﺻﻞ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻣﻊ ﺍﻟﻄﻔﻞ ﺍﻟﺮﺿﻴﻊ ﻣﻦ ﺧﻼﻝ ﺻﻮﺗﻬﻤﺎ‪ ,‬ﻭﻳﺴﺘﺠﻴﺐ‬

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‫ﻃﻔﻠﻚ ﺇﻟﻰ ﺗﻌﺒﻴﺮﺍﺕ ﻭﺟﻬﻚ ﻭﺇﻟﻰ ﺍﳊﺮﻛﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻵﺗﻴﺔ ﻣﻦ ﻣﺤﻴﻄﻪ‪ ,‬ﻭﻃﺒﻴﻌﻲ ﺃﻧﻪ ﻳﺤﺲ ﺣﲔ‬
‫ﺗﻼﻣﺴﻴﻨﻪ‪ ,‬ﻣﻼﻣﺴﺔ ﺍﳉﻠﺪ ﻣﻬﻤﺔ ﺟﺪﺍﹱ ﻟﻠﺘﻮﺍﺻﻞ ‪ ,‬ﺩﺍﻋﺒﻲ ﻃﻔﻠﻚ ﻭﺍﻣﺴﺤﻲ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻋﺎﻧﻘﻴﻪ‪,‬‬
‫ﺗﻜﺘﺸﻔﻲ ﺑﺬﻟﻚ ﻣﺎ ﻫﻲ ﺍﺣﺘﻴﺎﺟﺎﺗﻪ‪ ,‬ﻫﺬﻩ ﺇﺣﺪﻯ ﻭﺍﺟﺒﺎﺗﻚ ﺍﳌﻬﻤﺔ ﻓﻲ ﺍﻷﺳﺎﺑﻴﻊ ﺍﻷﻭﻟﻰ ﻭﻫﻲ ﻣﻬﻤﺔ‬
‫ﻟﻴﺴﺖ ﺑﺎﻟﺴﻬﻠﺔ‪ .‬ﻳﺴﺘﻄﻴﻊ ﺍﻷﻫﻞ ﻏﺎﻟﺒﺎﹱ ﺑﺸﻜﻞ ﺻﺎﺋﺐ ﺟﺪﺍﹱ ﻣﻌﺮﻓﺔ ﻛﻴﻒ ﲡﺮﻱ ﺍﻷﻣﻮﺭ ﻣﻊ ﻃﻔﻠﻬﻢ‪.‬‬
‫ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺒﺤﺜﲔ ﻓﻴﻪ ﻋﻤﺎ ﻳﺰﻋﺞ ﻃﻔﻠﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺴﺄﻟﻲ ﻧﻔﺴﻚ ﺃﻳﻀﺎﹱ ﻣﺎ ﺍﻟﺬﻱ‬
‫ﻳﺰﻋﺠﻚ ﻓﻲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ‪.‬‬
‫ﻓﻲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﻳﺴﺘﺠﻴﺐ ﺍﻟﻄﻔﻞ ﳌﻮﻗﻒ ﻣﺎ ﻤﺑﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻣﺸﺎﻋﺮﻙ‪ ,‬ﺧﺬﻱ ﻗﺮﺍﺭﺍﺗﻚ‬
‫ﻼ ﻫﻞ ﺳﺘﻠﺒﲔ‬ ‫ﻓﻲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻣﻊ ﻃﻔﻠﻚ ﺍﻟﺼﻐﻴﺮ ﺣﺴﺒﻤﺎ ﺗﺸﻌﺮﻳﻦ ﺃﻧﺖ ﺑﻪ ﻓﻲ ﺍﳌﻮﻗﻒ ﺍﳌﻌﻨﻲ‪ ,‬ﻣﺜ ﹱ‬
‫ﺩﻋﻮﺓ ﳊﻀﻮﺭ ﺣﻔﻞ ﻣﻊ ﻣﻮﻟﻮﺩﻙ ﺍﳉﺪﻳﺪ? ﺗﺘﻌﻠﻖ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻭﻗﺎﺋﻊ ﻗﺎﺳﻴﺔ )ﻫﻞ ﺗﻮﺟﺪ‬
‫ﻧﺴﺒﺔ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﳌﺪﺧﻨﲔ ﻫﻨﺎﻙ?( ﻤﺑﺪﻯ ﺷﻌﻮﺭﻙ ﺑﺎﻟﺮﺍﺣﺔ ﻣﻊ ﻃﻔﻠﻚ ﺇﺫﺍ ﻛﻨﺖ ﺗﺘﻮﻗﻌﲔ ﺑﺄﻧﻚ ﻟﻦ‬
‫ﺗﺮﺗﺎﺣﻲ ﻓﺈﻥ ﻃﻔﻠﻚ ﻋﻠﻰ ﺃﻏﻠﺐ ﺍﻟﻈﻦ ﻟﻦ ﻳﺸﻌﺮ ﺑﺎﻟﺮﺍﺣﺔ ﻛﺬﻟﻚ‪.‬‬
‫ﺃﺛﻨﺎﺀ ﻣﺮﻭﺭ ﺍﻟﺸﻬﻮﺭ ﺍﻟﺴﺘﺔ ﺍﻷﻭﻟﻰ ﻳﺼﺒﺢ ﺷﻌﻮﺭ ﺍﻟﻄﻔﻞ ﺃﻛﺜﺮ ﲤﻴﺰﺍﹱ ﻭﺃﻏﻨﻰ ﺗﻨﻮﻋﺎﹱ‪ ,‬ﺣﲔ ﻳﺒﻠﻎ‬
‫ﺍﻟﺸﻬﻮﺭ ﺍﻟﺴﺘﺔ ﻳﺼﺒﺢ ﻓﻲ ﻣﻌﻈﻢ ﺍﻷﺣﻴﺎﻥ ﺟﺴﺪﻳﺎﹱ ﻧﺸﻴﻄﺎﹱ ﺟﺪﺍﹱ ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻠﺐ ﺟﺴﻤﻪ ﻣﻦ‬
‫ﻭﺿﻌﻴﺔ ﺍﻻﺳﺘﻠﻘﺎﺀ ﻋﻠﻰ ﺍﻟﺒﻄﻦ ﺇﻟﻰ ﻭﺿﻌﻴﺔ ﺍﻻﺳﺘﻠﻘﺎﺀ ﻋﻠﻰ ﺍﻟﻈﻬﺮ‪ ,‬ﻭﻻ ﻳﺴﺘﺨﺪﻡ ﺻﻮﺗﻪ ﻟﻠﺒﻜﺎﺀ‬
‫ﻭﺍﻟﺼﻴﺎﺡ ﻓﻘﻂ ﺑﻞ ﻳﺼﺪﺭ ﺃﻳﻀﺎﹱ ﺃﺻﻮﺍﺗﺎﹱ ﺗﻌﺒﺮ ﻋﻦ ﺍﻟﻔﺮﺡ‪ ,‬ﻭﻓﻲ ﺍﻟﺴﺮﻳﺮ ﻳﺘﺮﱎ ﺑﺤﺪﻳﺜﻪ ﻣﻊ ﻧﻔﺴﻪ‪,‬‬
‫ﻟﻘﺪ ﺗﻄﻮﺭﺕ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﻭﺍﻷﺷﺨﺎﺹ ﺍﳌﻘﺮﺑﲔ ﺑﺴﺮﻋﺔ ﻛﺒﻴﺮﺓ ﻣﻦ ﺃﺳﺒﻮﻉ ﻵﺧﺮ‪ ,‬ﻭﺑﻌﺪ‬
‫ﺍﺑﺘﺴﺎﻣﺘﻪ ﺍﻷﻭﻟﻰ ﺍﻟﻮﺍﺿﺤﺔ ﻓﻴﻤﺎ ﺑﲔ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻷﺳﺒﻮﻉ ﺍﻟﻌﺎﺷﺮ ﺃﺻﺒﺢ ﻳﺤﻴﻴﻚ ﺿﺎﺣﻜﺎﹱ‬
‫ﻭﻣﺤﺮﻛﺎﹱ ﻗﺪﻣﻴﻪ ﻭﻣﺼﺪﺭﺍﹱ ﺃﻧﻐﺎﻣﺎﹱ ﻓﺮﺣﺔ‪ ,‬ﺃﺻﺒﺤﺖ ﺍﳊﻮﺍﺭﺍﺕ ﳑﻜﻨﺔ ﻭﻳﻼﺣﻆ ﺍﻟﻄﻔﻞ ﺧﻼﻟﻬﺎ ﺑﺄﻧﻪ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺆﺛﺮ ﻋﻠﻰ ﺭﺩ ﻓﻌﻞ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺤﺎﻭﺭﻩ‪.‬‬

‫»دﻟﻠﻲ« اﻟﻄﻔﻞ أو دﻋﻴﻪ ﻳﺒﻜﻲ‬

‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻮﻟﻲ ﺍﻫﺘﻤﺎﻣﺎﹱ ﻛﺒﻴﺮﺍﹱ ﻟﺼﻴﺎﺡ ﻃﻔﻠﻚ ﻓﻲ ﺍﻟﺸﻬﻮﺭ ﺍﻷﻭﻟﻰ ﻣﻦ ﺣﻴﺎﺗﻪ ﻭﺃﻥ ﺗﺴﺘﺠﻴﺒﻲ‬
‫ﻟﻪ ﺩﺍﺋﻤﺎﹱ‪.‬‬
‫ﺇﺫﺍ ﺗﺮﻛﺖ ﻃﻔﻠﻚ ﻳﺒﻜﻲ ﻓﻲ ﺍﻟﺸﻬﻮﺭ ﺍﻷﻭﻟﻰ ﻓﺈﻥ; ﺗﻀﻌﻔﲔ ﺛﻘﺘﻪ ﻤﺑﺤﻴﻄﻪ ﻭﺑﻨﻔﺴﻪ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻈﻨﻮﻥ ﻗﺪﳝﺎﹱ ﺃﻥ ﺗﺮﻙ ﺍﻟﻄﻔﻞ ﻳﺒﻜﻲ ﻳﻘﻮﻱ ﻣﺜ ﹱ‬
‫ﻼ ﺍﻟﺮﺋﺘﲔ‪ ,‬ﻟﻜﻨﻨﺎ ﻧﻌﻠﻢ ﺍﻟﻴﻮﻡ ﺑﺄﻧﻨﺎ ﻣﻦ‬
‫ﺍﳌﺴﺘﺤﻴﻞ ﻓﻲ ﺍﻟﺸﻬﻮﺭ ﺍﻷﻭﻟﻰ ﺃﻥ ﻧﺪﻟﻞ ﺍﻷﻃﻔﺎﻝ ﻭﻧﻔﺴﺪﻫﻢ‪ ,‬ﻓﺈﺫﺍ ﺍﺳﺘﺠﺒﺖ ﻟﻄﻔﻠﻚ ﺃﻭﻝ ﻣﺎ ﻳﻨﺎﺩﻳﻚ‬
‫ﻓﺈﻧﻪ ﻳﺪﺧﻞ ﻓﻲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻌﺘﺮﻙ ﺍﳊﻴﺎﺓ ﻭﻫﻮ ﺃﻛﺜﺮ ﺍﻋﺘﻤﺎﺩﺍﹱ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻭﻋﻴﺎﹱ ﻟﺬﺍﺗﻪ‪.‬‬

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 ‫‪ - 5‬اﻟﺸﻬﺮ اﻟﺴﺎدس وﺣﺘﻰ اﻟﺸﻬﺮ اﻟﺜﺎﻧﻲ ﻋﺸﺮ‬
‫ﻳﺘﺼﻒ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺣﻴﺎﺓ ﻃﻔﻠﻚ ﺑﺘﻐﻴﺮﺍﺕ ﻣﻬﻤﺔ ﻟﻠﻄﻔﻞ‪ ,‬ﻓﻲ ﻫﺬﻩ‬
‫ﻼ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ,‬ﻓﻬﻮ ﻳﺘﺪﺣﺮﺝ ﻭﻳﺰﺣﻒ ﻭﻳﻐﻴﺮ ﻭﺟﻬﺔ‬ ‫ﺍﻟﻔﺘﺮﺓ ﻳﺘﺤﺮﻙ ﻟﻠﻤﺮﺓ ﺍﻷﻭﻟﻰ ﻣﺘﻨﻘ ﹱ‬
‫ﻧﻈﺮﻩ‪ ,‬ﳑﺎ ﻳﺠﻌﻞ ﻭﻋﻲ ﻃﻔﻠﻚ ﻣﺘﻌﺪﺩ ﺍﻷﺑﻌﺎﺩ ﻭﻳﺠﻌﻠﻪ ﳝﺘﻠﻚ ﺷﻌﻮﺭﺍﹱ‪ ,‬ﻳﺴﺘﻄﻴﻊ ﻃﻔﻠﻚ ﺍﻵﻥ ﺃﻥ ﻳﺼﻞ‬
‫ﺇﻟﻰ ﺃﺷﻴﺎﺀ ﻣﻌﻴﻨﺔ ﺑﻨﻔﺴﻪ ﻭﻟﻢ ﻳﻌﺪ ﻣﺮﺗﺒﻄﺎﹱ ﻤﺑﺴﺎﻋﺪﺓ ﺍﻵﺧﺮﻳﻦ ﺣﺼﺮﺍﹱ‪.‬‬
‫ﻓﻲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﺃﺻﺒﺢ ﻟﺪﻯ ﻃﻔﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻓﻬﻢ ﺩﳝﻮﻣﺔ ﺍﻷﺷﻴﺎﺀ‬
‫ﻓﺤﺘﻰ ﺍﻵﻥ ﻛﺎﻧﺖ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻄﻔﻠﻚ ﻣﻮﺟﻮﺩﺓ ﻣﺎﺩﺍﻣﺖ ﲢﺖ ﻧﺎﻇﺮﻳﻪ‪ ,‬ﺍﻵﻥ ﺃﺻﺒﺢ ﻳﻔﻬﻢ‬
‫ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﺧﺎﺭﺝ ﻧﻄﺎﻕ ﺭﺅﻳﺘﻪ ﺗﺒﻘﻰ ﻣﻮﺟﻮﺩﺓ‪ ,‬ﻭﻳﻌﻠﻢ ﺃﻧﻬﺎ ﺗﺨﺘﻔﻲ ﻋﻨﻪ ﻣﺆﻗﺘﺎﹱ ﻟﺘﻈﻬﺮ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬
‫ﳝﻜﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﻋﻠﻰ ﺃﻭﺿﺢ ﻣﺎﻳﻜﻮﻥ ﺣﲔ ﺗﺨﻔﲔ ﺷﻴﺌﺎﹱ ﻣﺎ ﺃﻣﺎﻡ ﻃﻔﻠﻚ ﻓﻬﻮ‬
‫ﻳﺒﺪﺃ ﺑﺎﻟﺒﺤﺚ ﻋﻨﻪ‪ ,‬ﺩﳝﻮﻣﺔ ﺍﻷﺷﻴﺎﺀ ﻣﻬﻤﺔ ﺃﻳﻀﺎﹱ ﻣﻦ ﺃﺟﻞ ﻋﻼﻗﺎﺕ ﻃﻔﻠﻚ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﻓﻄﻔﻠﻚ‬
‫ﳝﻠﻚ ﻟﻮﻗﺖ ﻣﺤﺪﺩ ﻭﻓﻲ ﻣﻜﺎﻥ ﻣﺄﻟﻮﻑ ﺷﻌﻮﺭﺍﹱ ﺃﻛﻴﺪﺍﹱ ﺑﻮﺟﻮﺩ ﻭﺍﻟﺪﻳﻪ‪ ,‬ﻫﺬﺍ ﺍﻟﻨﻤﻮ ﻓﻲ ﺷﻌﻮﺭ ﺍﻷﻣﺎﻥ‬
‫ﻭﺍﳊﺮﻛﻴﺔ ﻳﻔﺘﺢ ﺇﻣﻜﺎﻧﺎﺕ ﺟﺪﻳﺪﺓ‪ ,‬ﺑﺪﺍﻳﺔ ﻓﺈﻥ ﻃﻔﻠﻚ ﻟﺪﻯ ﺍﺳﺘﻔﺴﺎﺭﺍﺗﻪ ﺩﻭﻣﺎﹱ ﻋﻦ ﻃﺮﻳﻖ ﺇﻟﻘﺎﺀ‬
‫ﺍﻟﻨﻈﺮﺍﺕ ﺳﻴﺘﺄﻛﺪ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﺫﺍ ﻛﺎﻥ ﳝﻜﻨﻪ ﺃﻥ ﻳﻘﻮﻡ ﻤﺑﺎ ﻳﻨﻮﻱ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺩﻭﻥ ﺍﻟﺘﻌﺮﺽ ﻟﻠﺨﻄﺮ‪,‬‬
‫ﻭﻻﺣﻘﺎﹱ ﺳﻮﻑ ﻳﺘﺮﻙ ﺑﺪﺍﻓﻊ ﺫﺍﺗﻲ ﻭﻳﺒﺘﻌﺪ ﺍﻟﺸﺨﺺ ﺍﳌﻘﺮﺏ ﻤﺑﺎ ﻳﻨﻮﻱ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺩﻭﻥ ﺍﻟﺘﻌﺮﺽ‬
‫ﻟﻠﺨﻄﺮ‪ ,‬ﻭﻻﺣﻘﺎﹱ ﺳﻮﻑ ﻳﺘﺮﻙ ﺑﺪﺍﻓﻊ ﺫﺍﺗﻲ ﻭﻳﺒﺘﻌﺪ ﺍﻟﺸﺨﺺ ﺍﳌﻘﺮﺏ ﻟﻪ ﻋﻦ ﻧﺎﻇﺮﻳﻪ ﻭﻳﺸﻌﺮ ﺃﻧﻪ‬
‫ﺑﺄﻣﺎﻥ ﺇﻟﻰ ﺣﺪ ﹴ‬
‫ﻛﺎﻑ ﻟﺘﻔﺤﺺ ﺃﻣﺎﻛﻦ ﻭﺃﺷﻴﺎﺀ ﺟﺪﻳﺪﺓ‪ ,‬ﻫﺬﺍ ﺍﻟﺘﻐﻴﺮ ﻟﻪ ﻭﺯﻧﻪ ﺍﻟﻜﺒﻴﺮ ﺳﻮﺍﺀ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻚ ﺃﻭ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻄﻔﻠﻚ‪.‬‬

‫اﻟﺸﻌﻮر ﺑﺎﻟﻐﺮﺑﺔ‬
‫ﺣﻮﺍﻟﻲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻣﻦ ﻣﻦ ﻋﻤﺮﻩ ﻳﺒﺪﻱ ﻣﻌﻈﻢ ﺍﻷﻃﻔﺎﻝ ﺳﻠﻮﻛﺎﹱ ﳝﻜﻨﻚ ﺃﻥ ﺗﺮﻱ ﻓﻴﻪ ﺗﻌﺒﻴﺮﺍﹱ ﻋﻦ‬
‫ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻐﺮﺑﺔ‪ ,‬ﺣﲔ ﻳﺮﻭﻥ ﺃﺷﺨﺎﺻﺎﹱ ﻏﺮﺑﺎﺀ ﻳﺒﺪﺅﻭﻥ ﺑﺎﻟﺒﻜﺎﺀ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻤﺎﻳﺔ ﺩﻭﻥ ﺳﺒﺐ‬
‫ﻇﺎﻫﺮ‪ ,‬ﻭﻳﺸﻤﻞ ﻣﻔﻬﻮﻡ ﺍﻟﻐﺮﺑﺎﺀ ﻏﺎﻟﺒﺎﹱ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺃﻳﻀﺎﹱ ﻭﺍﻷﺻﺪﻗﺎﺀ ﺍﳌﻘﺮﺑﲔ ﻭﺃﺣﻴﺎﻧﺎﹱ ﺃﻱ ﺷﺨﺺ‬
‫ﻋﺪﺍ ﺍﻷﻡ ﻭﺍﻷﺏ‪ ,‬ﻟﺘﻌﻠﻴﻞ ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻻ ﻳﻮﺟﻮﺩ ﺣﺘﻰ ﺍﻵﻥ ﺳﻮﻯ ﻓﺮﺿﻴﺎﺕ‪ ,‬ﺗﻨﻄﻠﻖ ﺇﺣﺪﻯ‬
‫ﻫﺬﻩ ﺍﻟﺘﻔﺴﻴﺮﺍﺕ ﺍﻟﻜﺜﻴﺮﺓ ﻣﻦ ﺃﻥ ﺍﻟﻄﻔﻞ ﻣﻦ ﺧﻼﻝ ﻣﺮﺣﻠﺔ ﳕﻮﻩ ﻳﻄﻮﺭ ﳕﻮﺫﺝ ﺗﻮﺍﺻﻞ ﺧﺎﺹ ﺟﺪﺍﹱ‬
‫ﻣﻊ ﺍﻷﺷﺨﺎﺹ ﺍﳌﻮﺛﻮﻗﲔ ﻟﺪﻳﻪ ﻓﻲ ﻣﺮﺣﻠﺔ ﻗﺒﻞ ﺍﻟﻜﻼﻡ‪ ,‬ﻭﻓﺠﺄﺓ ﻳﺪﺧﻞ ﺷﺨﺺ ﻏﺮﻳﺐ ﻓﻲ ﺍﺗﺼﺎﻝ‬
‫ﻣﻌﻪ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻘﻨﺎﹱ ﻟﺸﻜﻞ ﺍﻟﺘﻮﺍﺻﻞ ﻫﺬﺍ‪ ,‬ﻟﺬﺍ ﻓﺈﻧﻪ ﻳﺸﻜﻞ ﻣﺸﻜﻠﺔ ﻟﻄﻔﻠﻚ‪ ,‬ﻭﻳﻜﻮﻥ ﺭﺩ ﻓﻌﻠﻪ‬
‫»ﺑﺎﻧﻬﻴﺎﺭ ﺍﻟﻨﻈﺎﻡ« ﻛﻠﻪ ﻓﻴﺒﻜﻲ ﻭﻳﺒﺤﺚ ﻋﻦ ﺍﳊﻤﺎﻳﺔ‪ ,‬ﻏﺎﻟﺒﺎﹱ ﻣﺎﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻳﺤﺎﻓﻆ ﺍﻟﻐﺮﺑﺎﺀ‬
‫ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻓﻲ ﻋﻼﻗﺘﻬﻢ ﻣﻊ ﺍﻟﻄﻔﻞ ﻭﺃﻥ ﻳﻨﺘﻈﺮﻭﺍ ﻣﺒﺎﺩﺭﺓ ﺍﻟﻄﻔﻞ‪ ,‬ﻓﻴﺘﻠﻘﻔﻮﺍ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺭﺓ ﻭﻳﺘﺎﺑﻌﻮﺍ‬
‫ﻣﻊ ﺍﻟﻄﻔﻞ ﺑﻠﻄﻒ‪ ,‬ﻳﺸﻌﺮ ﺍﻻﻃﻔﺎﻝ ﺑﺎﻟﻐﺮﺑﺔ ﺃﻛﺜﺮ ﻣﻊ ﺍﻟﻜﺒﺎﺭ ﺃﻣﺎ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ﻓﻴﺒﻘﻮﻥ ﻋﺎﺩﺓ ﻣﻨﻔﺘﺤﲔ‬
‫ﻭﻟﻄﻴﻔﲔ‪.‬‬
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‫ﺇﺫﺍ ﺍﺭﺍﺩ ﺷﺨﺺ ﻏﺮﻳﺐ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﻋﻼﻗﺔ ﻣﻊ ﻃﻔﻠﻚ‪ ,‬ﻗﺪ ﻳﻜﻮﻥ ﻣﻨﺎﺳﺒﺎﹱ‪ ,‬ﺃﻥ ﻳﺴﺘﻌﲔ‬
‫ﺍﻟﺸﺨﺺ ﺑﻠﻌﺒﺔ ﻣﺎ ﻛﺄﻥ‪ ,‬ﻣﺜ ﹱ‬
‫ﻼ‪ ,‬ﻳﺪﺣﺮﺝ ﻛﺮﺓ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻄﻔﻞ ﻭﺑﺬﻟﻚ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻣﺎ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺍﻟﻄﻔﻞ ﻭﻳﺒﺎﺷﺮ ﺭﻏﻢ ﺫﻟﻚ ﻋﻼﻗﺔ ﻣﻊ ﻃﻔﻠﻚ‪.‬‬
‫ﻭﻓﻲ ﻋﻤﺮ ﺍﻟﺴﻨﺔ ﺗﻘﺮﻳﺒﺎﹱ ﻳﺄﺧﺬ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻣﻦ ﺟﻤﻠﺔ ﻣﻬﺎﻡ ﺍﻟﻨﻤﻮ ﺍﻟﻜﺒﺮﻯ ﲡﺎﻭﺯ‬
‫ﺍﳊﻮﺍﺟﺰ ﺍﻷﻭﻟﻰ ﺑﺎﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﻭﺍﻛﺘﺴﺎﺏ ﺍﳌﺸﻲ ﺍﻟﺴﻠﻴﻢ ﳋﻄﻮﺍﺗﻪ ﺍﻷﻭﻟﻰ‪ ,‬ﻓﻬﻮ ﻳﺘﻜﻠﻢ ﺑﻌﺾ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﻭﻳﺴﻴﺮ ﺃﻭﻟﻰ ﺍﳋﻄﻮﺍﺕ ﺍﳌﺴﺘﻘﻠﺔ‪ ,‬ﻭﻛﻼﻫﻤﺎ ﻣﺮﺣﻠﺘﺎﻥ ﻋﻠﻰ ﻃﺮﻳﻖ ﻣﺰﻳﺪ ﻣﻦ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ‬
‫ﻭﺍﻟﺘﺤﺮﺭ ﻣﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ‪.‬‬

‫ﻼ ﺻﻐﻴﺮ‪Þ‬‬ ‫‪ - 6‬اﻟﺴﻨﺔ اﻟﺜﺎﻧﻴﺔ ﻣﻦ اﻟﻌﻤﺮ ‪ :‬اﻟﺮﺿﻴﻊ ﻳﺼﺒﺢ ﻃﻔ ً‬

‫ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺍﻟﻌﻤﺮ ﻳﻠﻌﺐ ﺍﳌﺸﻲ ﻭﺗﻌﻠﻢ ﺍﻟﻜﻼﻡ ﺩﻭﺭﺍﹱ ﻣﻬﻤﺎﹱ‪ ,‬ﻳﺮﻛﺰ ﻣﻌﻈﻢ ﺍﻷﻃﻔﺎﻝ‬
‫ﺑﺪﺍﻳﺔ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺎﺗﲔ ﺍﳌﻬﻤﺘﲔ ﻭﻳﻬﻤﻠﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ‪ ,‬ﻫﺬﺍ ﻻ ﻳﺸﻜﻞ ﻓﻲ ﻣﻌﻈﻢ ﺍﳊﺎﻻﺕ ﻣﺪﻋﺎﺓ‬
‫ﻟﻠﻘﻠﻖ‪ ,‬ﻟﻢ ﻳﺘﻜﻠﻢ ﺑﻌﺾ ﺍﻷﻃﻔﺎﻝ ﻣﺒﻜﺮﺍﹱ ﻭﻟﻜﻦ ﳝﺸﻮﻥ ﻣﺘﺄﺧﺮﻳﻦ ﻭﺑﺎﻟﻌﻜﺲ ﻗﺪ ﻳﻌﻮﺩ ﺇﻟﻰ ﺃﻥ ﻛﻞ‬
‫ﻃﻔﻞ ﳝﻠﻚ ﺍﺳﺘﻌﺪﺍﺩﺗﻪ ﻭﻣﺎ ﻳﻔﻀﻠﻪ ﻭﻣﻮﺍﻫﺒﻪ ﺍﳋﺎﺻﺔ‪ ,‬ﻭﻟﻜﻦ ﻻ ﻳﺠﻮﺯ ﺃﻳﻀﺎﹱ ﺇﻫﻤﺎﻝ ﺗﺄﺛﻴﺮ ﺍﻟﻮﺳﻂ‬
‫ﺍﶈﻴﻂ ﺑﺎﻟﻄﻔﻞ‪ ,‬ﻓﺘﻔﻀﻴﻞ ﺍﻟﻄﻔﻞ ﻷﻣﺮ ﻣﺎ ﻋﻠﻰ ﻏﻴﺮﻩ ﻳﺮﺗﺒﻂ ﺇﻟﻰ ﺣﺪ ﺑﻌﻴﺪ ﺑﻜﻴﻔﻴﺔ ﺗﻮﺍﺻﻠﻚ ﻣﻊ‬
‫ﻃﻔﻠﻚ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺍﻟﻌﻤﺮ‪ ,‬ﺇﻥ ﻛﻨﺖ ﻛﻠﹽﻤﺘﻪ ﻏﺎﻟﺒﺎﹱ ﺷﻔﻮﻳﺎﹱ ﻭﻗﻀﻴﺖ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻮﻗﺖ ﻭﺃﻧﺖ‬
‫ﰎ ﻣﻦ ﺧﻼﻝ ﺍﻟﻐﻀﺐ ﻭﺍﻷﻧﺸﻄﺔ ﺍﳉﺴﺪﻳﺔ? ﻭﻳﻠﻌﺐ ﻫﻨﺎ ﺃﻳﻀﺎﹱ ﺩﻭﺭﻩ‬ ‫ﺗﺘﺤﺪﺛﲔ ﻣﻌﻪ ﺃﻭ ﺃﻥ ﺍﻟﺘﻮﺍﺻﻞ ﳲ‬
‫ﺃﺳﻠﻮﺏ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﻲ ﺍﳊﻴﺎﺓ ﻭﺗﻌﺎﻣﻠﻬﻤﺎ ﻣﻌﺎﹱ‪ ,‬ﳝﻠﻚ ﺍﻷﻫﺎﻟﻲ ﺟﻤﻴﻌﻬﻢ ﺻﻮﺭﺍﹱ ﺩﺍﺧﻠﻴﺔ ﻭﺗﺼﻮﺭﺍﺕ ﻋﻦ‬
‫ﺷﻜﻞ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﻃﻔﻠﻬﻢ ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪ ,‬ﻭﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻷﻣﻨﻴﺎﺕ ﺍﻟﺘﻲ ﻻ ﻳﻌﻴﻬﺎ ﺍﻷﻫﻞ ﺩﻭﻣﺎﹱ ﻓﻲ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﻴﺎﺭ »ﻗﻨﺎﺓ ﺍﻟﺘﻮﺍﺻﻞ«‪ ,‬ﻟﺬﺍ ﻓﺈﻥ ﻃﻔﻠﻚ ﻳﺄﺧﺬ ﻗﺮﺍﺭﻩ ﻟﺼﺎﻟﺢ ﺍﳌﺸﻲ ﺃﻭ ﺍﻟﻜﻼﻡ‬
‫ﺃﻭﻻﹱ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﺗﺘﻌﺎﻣﻠﲔ ﻓﻴﻬﺎ ﻣﻌﻪ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﺗﻮﺟﺪ ﻓﺮﻭﻕ ﻟﻬﺎ ﻭﺯﻧﻬﺎ ﺍﳊﺎﺳﻢ ﺑﲔ‬
‫ﺍﻹﺧﻮﺓ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻬﻢ ﻧﺸﺄﻭﺍ ﻓﻲ ﺍﻷﺳﺮﺓ ﻧﻔﺴﻬﺎ‪ ,‬ﻓﺎﻷﻫﻞ ﻳﺮﺑﻄﻮﻥ ﺑﻜﻞ ﻃﻔﻞ ﺗﻮﻗﻌﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻋﻦ‬
‫ﺍﻟﻄﻔﻞ ﺍﻵﺧﺮ ﻭﻳﻌﺎﻣﻠﻮﻧﻪ ﺑﺎﻟﺘﺎﻟﻲ ﺃﻳﻀﺎﹱ ﺑﺸﻜﻞ ﻣﺨﺘﻠﻒ‪ ,‬ﻭﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ﺟﻤﻴﻌﻬﻢ‬
‫ﺑﺸﻜﻞ ﻭﺍﺣﺪ ﻫﻲ ﻣﺤﺾ ﺧﻴﺎﻝ‪.‬‬

‫ﻓﻲ اﻟﺴﻨﺔ واﻟﻨﺼﻒ ﻣﻦ اﻟﻌﻤﺮ ﺗﺤﺪث ﺗﻐﻴﺮات ﻛﺜﻴﺮة‬

‫ﳝﻜﻨﻚ ﻣﺎ ﺑﲔ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻣﻦ ﺍﻟﻌﻤﺮ ﻭﺍﻟﺸﻬﺮ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺃﻥ ﺗﻠﺤﻈﻲ ﺗﻐﻴﺮﺍﺕ‬
‫ﻟﻬﺎ ﻭﺯﻧﻬﺎ ﻟﺪﻯ ﻃﻔﻠﻚ‪ ,‬ﻭﻳﺮﻯ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﺍﻟﻨﻤﻮ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻫﻮ ﻭﻗﺖ ﺍﻟﺘﻐﻴﺮ ﺍﳌﺘﻄﺮﻑ‪ ,‬ﻓﺎﻟﻠﻐﺔ‬
‫ﻟﺪﻯ ﻣﻌـﻈﻢ ﺍﻷﻃﻔﺎﻝ ﻗﺪ ﺗﻄﻮﺭﺕ ﺍﻵﻥ ﺇﻟﻰ ﺣﺪ ﺃﻥ ﺍﻟﻄﻔﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻔﺎﻫﻢ ﺷﻔﻮﻳﺎﹱ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﺗﺘﻼﺷﻲ ﺑﺒﻂﺀ ﻣﺮﺣﻠﺔ ﻣﺎ ﻗﺒﻞ ﺍﻟﻜﻼﻡ ﺑﺄﺷﻜﺎﻝ ﺗﻮﺍﺻﻠﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻟﺘﺤﻞ ﻣﺤﻠﻬﺎ ﺣﻮﺍﺭﺍﺕ ﺣﻘﻴﻘﻴﺔ‬

‫‪٢١٨‬‬
 ‫ﻭﺗﻔﺎﻫﻢ ﻟﻐﻮﻱ‪ .‬ﻣﻦ ﺍﳌﻬﻢ ﺟﺪﺍﹱ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﺃﻥ ﻳﻠﻌﺐ ﺍﻟﻄﻔﻞ ﺑﺄﺷﻴﺎﺀ ﺧﻴﺎﻟﻴﺔ ﺃﻭ ﺃﻟﻌﺎﺑﺎﹱ ﺧﻴﺎﻟﻴﺔ‬
‫ﻭﻳﺘﻜﺮﺭ ﻓﻲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺃﻥ ﻳﻘﺪﻡ ﻟﻚ ﻃﻔﻠﻚ ﺷﻴﺌﺎﹱ ﻏﻴﺮ ﻣﻮﺟﻮﺩ ﺃﻭ ﺃﻥ ﻳﺸﺮﺏ ﻇﺎﻫﺮﻳﺎﹱ ﻣﻦ ﻓﻨﺠﺎﻥ‬
‫ﺍﻟﻘﻬﻮﺓ‪ .‬ﻟﻘﺪ ﺗﻘﺪﻣﺖ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺼﻮﺭ ﺇﻟﻰ ﺣﺪ ﺃﻥ ﻃﻔﻠﻚ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺨﻴﻞ ﻧﻈﺮﻳﺎﹱ ﻣﺠﺮﻯ‬
‫ﻟﻌﺒﺔ ﻭﻳﺨﻄﻂ ﺗﺼﺮﻓﺎﺗﻪ ﻤﺑﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻌﻬﺎ ﺛﻢ ﻳﻘﺎﺭﻥ ﺍﻟﻨﺘﻴﺠﺔ ﻣﻊ ﺗﺼﻮﺭﻩ‪ ,‬ﻭﻳﺼﺮ ﻃﻔﻠﻚ ﻋﻠﻰ ﺃﻥ‬
‫ﻳﻘﻮﻡ ﺑﻨﻔﺴﻪ ﺑﺎﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻴﻮﻣﻴﺔ ﺍﻟﺮﻭﺗﻴﻨﻴﺔ ﺍﳌﺘﻜﺮﺭﺓ‪.‬‬

‫اﻟﺸﻌﻮر ﺑﺎﻟﺰﻣﻦ‬
‫ﻳﺮﺗﻜﺰ ﺍﻋﺘﻤﺎﺩ ﻃﻔﻠﻚ ﺍﳌﺘﺰﺍﻳﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﻠﻰ ﺷﻌﻮﺭﻩ ﺍﻟﻮﺍﺿﺢ ﺑﺎﻟﺰﻣﻦ‪ ,‬ﻓﻬﻮ ﻳﻌﻠﻢ ﺍﻟﻜﺜﻴﺮ ﻣﻦ‬
‫ﻼ ﻫﻮ ﻳﺘﻌﻠﻢ ﺣﲔ‬ ‫ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﺰﻣﻨﻴﺔ ﻟﻸﺷﻴﺎﺀ ﺣﺘﻰ ﺃﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﺘﻮﻗﻊ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ‪ ,‬ﻓﻤﺜ ﹱ‬
‫ﻳﺮﻥ ﺟﺮﺱ ﺍﻟﻬﺎﺗﻒ ﺃﻥ ﺷﺨﺼﺎﹱ ﻣﺎ ﺳﻮﻑ ﻳﺬﻫﺐ ﻻﺣﻘﺎﹱ ﺇﻟﻰ ﺍﻟﻬﺎﺗﻒ‪ ,‬ﻭﻳﻌﻠﻢ ﻣﺎﺫﺍ ﺗﻌﻨﻲ ﻛﻠﻤﺔ »ﺍﻵﻥ«‬
‫ﻭﻛﻠﻤﺔ »ﻗﺮﻳﺒﺎ« ﻭﻳﺸﻌﺮ ﺑﺎﳌﺎﺿﻲ‪ ,‬ﻟﺬﺍ ﻻ ﻳﺸﻌﺮ ﺑﺎﳋﻄﺮ ﺇﻥ ﻟﻢ ﺗﻨﻔﺬ ﺃﻣﻨﻴﺎﺗﻪ ﻓﻲ ﺍﳊﺎﻝ‪ ,‬ﺃﻱ ﺃﻥ‬
‫ﻃﻔﻠﻚ ﺗﻌﻠﻢ ﺍﻻﻧﺘﻈﺎﺭ‪.‬‬

‫»اﻟﻮﻻدة اﻟﻨﻔﺴﻴﺔ«‬
‫ﺗﻌﺘﺒﺮ »ﺍﻟﻮﻻﺩﺓ ﺍﻟﻨﻔﺴﻴﺔ« ﺧﻄﻮﺓ ﻣﻬﻤﺔ ﺟﺪﺍﹱ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻨﻤﻮ‪ ,‬ﻃﻔﻠﻚ ﻳﺒﺪﺃ ﺑﻮﻋﻲ ﺷﺨﺼﻪ‬
‫ﺫﺍﺗﻪ‪ ,‬ﺣﺘﻰ ﺍﻵﻥ ﻛﺎﻥ ﻳﻔﺮﺡ ﻟﺪﻯ ﺍﻟﻨﻈﺮ ﺑﺎﳌﺮﺁﻩ ﺑﺎﻟﻄﻔﻞ »ﺍﻵﺧﺮ«‪ ,‬ﻟﻢ ﻳﺪﺭﻙ ﺃﻥ ﺍﻷﻣﺮ ﺁﻧﺬﺍﻙ ﺣﻮﻝ‬
‫ﺷﺨﺼﻪ‪ ,‬ﻭﺣﺘﻰ ﺣﲔ ﻳﻨﻈﺮ ﻃﻔﻠﻚ ﺇﻟﻰ ﺟﺴﻤﻪ ﻭﻳﻼﻣﺴﻪ ﻻ ﻳﺴﺘﻨﺘﺞ ﺃﻥ ﺧﺒﺮﺍﺗﻪ ﻭﺷﻌﻮﺭﻩ ﺗﺘﻢ ﺩﺍﺧﻞ‬
‫ﻫﺬﺍ ﺍﳉﺴﺪ ﻭﺃﻧﻪ ﻳﺘﺸﺎﺑﻪ ﻣﻦ ﺧﻼﻟﻪ ﻣﻊ ﻏﻴﺮﻩ ﻣﻦ ﺑﻨﻲ ﺍﻟﺒﺸﺮ‪ ,‬ﻫﺬﺍ ﺍﻟﻮﻋﻲ ﻫﻮ ﺃﺳﺎﺱ ﺍﻟﺘﻌﺎﻃﻒ‬
‫ﻭﺍﳌﺸﺎﺭﻛﺔ ﺑﺎﻟﺸﻌﻮﺭ‪ ,‬ﻭﻟﻦ ﻳﺴﺘﺠﻴﺐ ﻃﻔﻠﻚ ﺃﻣﺎﻡ ﻋﺸﺮﺍﺕ ﺍﻷﺷﺨﺎﺹ ﺍﻵﺧﺮﻳﻦ ﺑﻌﺪﻭﻯ ﺍﳌﺸﺎﻋﺮ‬
‫ﻭﺭﻤﺑﺎ ﺍﳌﺸﺎﺭﻛﺔ ﺑﺎﻟﺒﻜﺎﺀ ﻓﻘﻂ ﺑﻞ ﺇﻧﻪ ﻳﺒﺬﻝ ﻣﺎ ﺑﻮﺳﻌﻪ ﳌﺴﺎﻋﺪﺓ ﺍﻵﺧﺮ ﻭﻣﻮﺍﺳﺎﺗﻪ‪.‬‬
‫ﻧﻈﻔﻲ ﺃﻧﻒ ﻃﻔﻠﻚ ﻗﺒﻞ ﺃﻥ ﺗﻘﻔﻲ ﻭﺇﻳﺎﻩ ﺃﻣﺎﻡ ﺍﳌﺮﺁﻩ ﺛﻢ ﺿﻌﻲ ﻟﻪ ﻋﻠﻰ ﺃﻧﻔﻪ‪ ,‬ﺩﻭﻥ ﺃﻥ ﻳﻨﺘﺒﻪ‪,‬‬
‫ﻧﻘﻄﺔ ﻣﻦ ﻣﺮﻫﻢ‪ ,‬ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻓﻬﻢ ﺃﻥ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓﻲ ﺍﳌﺮﺁﺓ ﻣﺘﻤﺎﻩﹴ ﻣﻊ ﺷﺨﺼﻪ ﻧﻔﺴﻪ‪,‬‬
‫ﺳﻮﻑ ﻳﻠﻤﺲ ﺃﻧﻔﻪ ﺃﻭ ﻳﺤﺎﻭﻝ ﻣﺴﺢ ﺍﻟﺒﻘﻌﺔ ﻣﻦ ﻋﻠﻰ ﺃﻧﻔﻪ‪ ,‬ﻭﺑﺬﻟﻚ ﻳﺘﻀﺢ ﻟﻚ ﺇﻥ ﻛﺎﻥ ﻃﻔﻠﻚ ﻳﻌﻲ‬
‫ﻧﻔﺴﻪ ﻭﺟﺴﻤﻪ‪.‬‬

‫وﺿﻊ اﻟﺤﺪود‪ ،‬ﻣﻦ ﺧﻼل اﻟﻌﻘﻮﺑﺔ؟‬

‫ﻳﺼﺒﺢ ﻃﻔﻠﻚ ﺃﻛﺜﺮ ﺣﺮﻛﺔ‪ ,‬ﻭﺗﻨﻤﻮ ﻗﺪﺭﺍﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻭﻳﺨﺘﺒﺮ ﺍﻟﻌﻼﻗﺎﺕ‪ ,‬ﻫﺬﺍ ﻳﻐﻴﺮ ﻣﻦ ﺩﻭﺭﻛﻤﺎ‬
‫ﻛﻮﺍﻟﺪﻳﻦ ﺇﻟﻰ ﺣﺪ ﺑﻌﻴﺪ‪ ,‬ﻭﻫﻨﺎ ﺗﻮﺍﺟﻬﲔ ﺑﺸﻜﻞ ﺧﺎﺹ ﺍﻟﺴﺆﺍﻝ‪ ,‬ﻛﻴﻒ ﺗﺘﺼﺮﻓﲔ ﻣﻊ ﺍﳊﺪﻭﺩ‪ ,‬ﻟﻴﺴﺖ‬
‫ﺍﻹﺟﺎﺑﺔ ﺩﻭﻣﺎﹱ ﻭﺍﺣﺪﺓ‪ ,‬ﺣﲔ ﻳﻌﺮﺽ ﺍﻷﻃﻔﺎﻝ ﺃﻧﻔﺴﻬﻢ ﺑﺪﺍﻓﻊ ﺍﻻﻛﺘﺸﺎﻑ ﺇﻟﻰ ﺍﳋﻄﺮ ﻓﻼ ﳝﻜﻦ‬
‫ﺗﻼﻓﻲ ﻣﻨﻌﻬﻢ ﻣﻦ ﺫﻟﻚ‪ ,‬ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻨﻈﺎﻓﺔ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺗﺘﻴﺢ ﻣﺴﺎﺣﺔ‬
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‫ﺃﻛﺒﺮ ﻟﻠﺘﺼﺮﻑ ﻭﺗﺘﻄﻠﺐ ﺃﻥ ﻳﺘﻮﻗﻒ ﺍﳌﺮﺀ ﻣﻊ ﺫﺍﺗﻪ ﻭﻣﻊ ﻗﻴﻤﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ,‬ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﺳﺎﺳﺎﹱ ﺣﲔ ﺗﻜﻮﻧﲔ‬
‫ﺑﺼﺪﺩ ﻣﻨﻊ ﺃﻣﺮ ﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺿﺤﺎﹱ ﻟﻚ ﺇﻟﻰ ﺃﻱ ﻣﺪﻯ ﺗﻮﻟﲔ ﺃﻫﻤﻴﺔ ﻻﻟﺘﺰﺍﻡ ﻃﻔﻠﻚ ﺑﺎﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﻲ‬
‫ﻼ ﻗﺎﻋﺪﺓ‪,‬‬‫ﺗﻀﻌﻴﻨﻬﺎ‪ ,‬ﻓﻘﻂ ﺣﲔ ﺗﺘﺼﺮﻓﲔ ﺑﺸﻜﻞ ﺛﺎﺑﺖ ﺣﲔ ﻳﺘﻜﺮﺭ ﺍﳌﻮﻗﻒ ﻓﺈﻥ ﻗﺎﻋﺪﺓ ﻣﺎ ﺗﺼﺒﺢ ﻓﻌ ﹱ‬
‫ﻭﺭﻏﻢ ﺫﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺭﺃﻳﻪ ﻭﺍﺣﺘﻴﺎﺟﺎﺗﻪ ﻣﻬﻤﺔ‪ ,‬ﳑﺎ ﻗﺪ ﻳﺆﺩﻱ ﺃﺣﻴﺎﻧﺎﹱ ﺇﻟﻰ ﺗﻐﻴﻴﺮ ﺍﻟﻘﻮﺍﻋﺪ‪,‬‬
‫ﻭﺑﻬﺬﺍ ﻳﺸﻌﺮ ﻃﻔﻠﻚ ﺑﺄﻧﻚ ﺗﺄﺧﺬﻳﻨﻪ ﻣﺄﺧﺬ ﺍﳉﺪ‪ ,‬ﻭﻳﻨﺒﻐﻲ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ ﺃﻥ ﺗﺄﺧﺬﻱ ﺑﻌﲔ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻜﺒﺎﺭ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻠﻄﺔ ﻭﻟﻜﻦ ﻻ ﻳﺠﻮﺯ ﻟﻬﻢ ﺃﻥ ﻳﺴﻴﺌﻮﺍ ﺍﺳﺘﻌﻤﺎﻝ ﺳﻠﻄﺘﻬﻢ‪ ,‬ﺣﲔ‬
‫ﳝﺎﺭﺱ ﺍﻷﻗﻮﻯ ﺳﻠﻄﺘﻪ‪ ,‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻌﻨﻲ ﻟﻸﺿﻌﻒ ﺍﻟﺘﺼﺮﻑ ﻤﺑﺰﻳﺪ ﻣﻦ ﺍﳌﻘﺎﻭﻣﺔ ﻭﺍﳋﻮﻑ‪ ,‬ﻭﺑﺎﻟﺘﺎﻟﻲ‬
‫ﻓﺈﻥ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻫﻲ ﻧﺎﺩﺭﺍﹱ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺘﻲ ﲢﻘﻘﲔ ﺑﻬﺎ ﺍﻟﺴﻠﻮﻙ ﺍﳌﺮﻏﻮﺏ‪ ,‬ﻭﺇﺫﺍ ﻣﺎ ﺗﺼﺮﻑ ﻃﻔﻠﻚ ﻓﻌ ﹱ‬
‫ﻼ‬
‫ﺣﺴﺐ ﻣﺎ ﺗﺮﻏﺒﲔ ﻓﺒﺈﻣﻜﺎﻧﻚ ﺃﻥ ﺗﹹﺮﺟﻌﻲ ﺫﻟﻚ ﺇﻟﻰ ﺧﻮﻓﻪ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻓﻀﻞ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﻫﻲ ﻣﺎ ﻳﺴﻤﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻘﻮﻳﺔ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻞ ﺇﻟﻰ‬
‫ﺳﻠﻮﻙ ﻣﻌﲔ ﻋﻠﻴﻪ ﻓﻘﻂ ﺃﻥ ﳝﺪﺡ ﺍﻟﻄﻔﻞ ﻓﻲ ﺍﳌﻜﺎﻥ ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫اﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ اﻟﻨﻈﺎﻓﺔ‬

‫ﻓﻲ ﺍﳊﻘﻴﻘﺔ ﻣﻮﺿﻮﻉ ﺍﻟﻨﻈﺎﻓﺔ ﻳﺘﺤﻘﻖ ﻣﻦ ﺫﺍﺗﻪ ﺩﻭﻥ ﻛﺒﻴﺮ ﺗﺪﺧﻞ ﻣﻨﻚ‪ ,‬ﻭﺭﻏﻢ ﺫﻟﻚ ﻳﺒﺬﻝ‬
‫ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﻫﻞ ﺟﻬﺪﺍ ﻛﺒﻴﺮﺍﹱ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪ ,‬ﻓﺎﻟﻜﻞ ﻳﺘﺴﺎﺀﻝ ﻋﻦ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳝﻜﻦ ﻓﻴﻪ ﻟﻠﻄﻔﻞ‬
‫ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺩﻭﺭﺓ ﺍﳌﻴﺎﻩ ﺑﻨﺠﺎﺡ‪ ,‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻓﺔ ﺃﻭﺍﺧﺮ ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻌﻤﺮ ﺣﻴﺚ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻋﻀﻼﺕ ﺍﻹﻏﻼﻕ‪ ,‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﺿﺮﻭﺭﻳﺎﹱ‬
‫ﻭﺑﺈﻣﻜﺎﻧﻚ ﻭﺑﻜﻞ ﺍﻃﻤﺌﻨﺎﻥ ﺍﻻﻧﺘﻈﺎﺭ ﺇﻟﻰ ﺃﻥ ﻳﺼﺒﺢ ﻋﻤﺮ ﺍﻟﻄﻔﻞ ﺛﻼﺙ ﺳﻨﲔ ﺣﻴﺚ ﻳﻨﺠﺰ ﻫﺬﺍ ﺍﳉﺰﺀ‬
‫ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﻣﻦ ﻧﻔﺴﻪ‪ ,‬ﻭﻛﻞ ﺿﻐﻂ ﲤﺎﺭﺳﲔ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﻟﻴﺬﻫﺐ ﺇﻟﻰ ﺍﳊﻤﺎﻡ ﻳﺠﻌﻞ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﻣﻮﺿﻮﻉ ﳑﺎﺭﺳﺔ ﺳﻠﻄﺔ‪ ,‬ﻭﺍﻟﻄﺮﻳﻖ ﺍﻷﻓﻀﻞ ﻫﻮ ﺍﻟﺜﻘﺔ ﺑﻘﺪﺭﺍﺕ ﻃﻔﻠﻚ‪.‬‬

‫ا‪¤‬ﻃﻔﺎل ﻣﻊ ﺑﻌﻀﻬﻢ‬
‫ﺍﻻﺗﺼﺎﻝ ﻣﻊ ﺍﳌﺘﻤﺎﺛﻠﲔ ﺑﺎﻟﻌﻤﺮ ﺃﻣﺮ ﻣﻬﻢ ﻓﻲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻋﻤﺮﻳﺔ‪ ,‬ﻭﻫﻮ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ‬
‫ﻋﻤﺮ ﺍﻟﻄﻔﻞ ﺃﺷﺪ ﺃﻫﻤﻴﺔ‪ ,‬ﺣﲔ ﺗﺄﺧﺬﻳﻦ ﻃﻔﻠﻚ ﺇﻟﻰ ﺣﺪﻳﻘﺔ ﺍﻷﻃﻔﺎﻝ ﺃﻭ ﺣﻴﻨﻤﺎ ﺗﺰﻭﺭﻭﻥ ﺃﻃﻔﺎﻻﹱ‬
‫ﺁﺧﺮﻳﻦ ﻻﺣﻈﻲ ﺃﻥ ﺍﻷﻃﻔﺎﻝ ﻻ ﻳﻌﻠﺒﻮﻥ ﻓﻘﻂ ﺑﺠﺎﻧﺐ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻭﺇﳕﺎ ﻳﺨﺘﻠﻔﻮﻥ ﻭﻳﺘﺠﺎﺩﻟﻮﻥ‬
‫ﺑﺎﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ‪.‬‬
‫ﺑﺪﺍﻳ ﹱﺔ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺃﻗﺮﺏ ﻷﻥ ﲢﺪﺙ ﻣﺼﺎﺩﻓﺔ‪ :‬ﻓﺎﻷﻃﻔﺎﻝ ﻳﻔﺤﺼﻮﻥ ﻭﻳﻠﻤﺴﻮﻥ‬
‫ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻣﻦ ﻏﻴﺮ ﻗﺼﺪ‪ ,‬ﻳﺘﺪﺍﻓﻌﻮﻥ ﻭﻳﺘﻘﺎﻃﻌﻮﻥ ﺃﺛﻨﺎﺀ ﺍﻟﻠﻌﺐ ﻷﻧﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﺨﻤﲔ‬
‫ﻧﺘﺎﺋﺞ ﺗﺼﺮﻓﺎﺗﻬﻢ‪ ,‬ﻤﺑﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺗﺼﺒﺢ ﻫﺬﻩ ﺍﻟﺸﺠﺎﺭﺍﺕ ﻧﻈﺎﻣﺎﹱ ﻭﺗﺼﺒﺢ ﺃﻛﺜﺮ ﺗﻮﺍﺗﺮﺍﹱ‪ ,‬ﻏﺎﻟﺒﺎﹱ ﻣﺎ‬

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 ‫ﺗﻈﻬﺮ ﺍﳋﻼﻓﺎﺕ ﺑﺼﻮﺭﺓ ﺷﺠﺎﺭ ﺣﻮﻝ ﻟﻌﺒﺔ ﻣﻦ ﺍﻷﻟﻌﺎﺏ‪ ,‬ﻓﺎﻷﻃﻔﺎﻝ ﻳﺄﺧﺬ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻟﻌﺒﺔ‬
‫ﺍﻵﺧﺮ ﻻﺧﺘﺒﺎﺭ ﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺄﻧﻪ ﺍﻷﻗﻮﻯ‪ ,‬ﻭﻟﻜﻦ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺃﻳﻀﺎﹱ ﻷﻧﻬﻢ ﺑﻬﺬﻩ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﻳﺤﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻧﺘﺒﺎﻩ ﺃﻛﺜﺮ ﻣﻦ ﺃﻫﻠﻬﻢ ﺍﳌﻮﺟﻮﺩﻳﻦ‪ ,‬ﻭﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺗﺘﻮﻗﻒ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﺸﺠﺎﺭﺍﺕ ﺣﲔ ﻳﻠﻌﺐ ﺍﻷﻃﻔﺎﻝ ﺑﻌﻴﺪﺍﹱ ﻋﻦ ﺃﻧﻈﺎﺭ ﺍﻷﻫﻞ‪.‬‬
‫ﺭﻤﺑﺎ ﺗﻌﺮﻓﲔ ﻛﺄﻡ ﻫﺬﺍ ﺍﳌﻮﻗﻒ‪ ,‬ﻻ ﻳﺴﺘﻄﻴﻊ ﻃﻔﻠﻚ ﲢ ﹽﻤﻞ ﺃﻥ ﻳﻠﻌﺐ ﻃﻔﻞ ﺁﺧﺮ ﺑﻠﻌﺒﺔ ﻣﻦ ﺃﻟﻌﺎﺑﻪ‪,‬‬
‫ﻓﻤﺎ ﺃﻥ ﻳﻬﺘﻢ ﻃﻔﻞ ﺁﺧﺮ ﺑﻜﺮﺗﻪ ﺣﺘﻰ ﻳﺼﺮ ﻋﻠﻰ ﺍﻟﻠﻌﺐ ﺑﻬﺎ ﻓﻮﺭﺍﹱ‪ ,‬ﻭﻳﺠﺪ ﻫﺬﺍ ﺗﻔﺴﻴﺮﻩ ﻓﻲ ﺃﻥ ﺍﻟﻄﻔﻞ‬
‫ﻓﻲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﻦ ﳕﻮﻩ ﻳﺮﻯ ﺍﻷﺷﻴﺎﺀ ﺍﳋﺎﺻﺔ ﺑﻪ ﺃﻭ ﺍﻟﺘﻲ ﻟﻌﺐ ﺑﻬﺎ ﻛﺠﺰﺀ ﻣﻦ ﺟﺴﻤﻪ ﻧﻔﺴﻪ ﻭﻟﺬﺍ‬
‫ﻓﻬﻮ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻷﺣﺪ‪.‬‬
‫ﺍﻟﻨﺰﺍﻋﺎﺕ ﻣﺮﻫﻘﺔ ﻟﻠﻤﺸﺎﺭﻛﲔ ﺑﻬﺎ ﺟﻤﻴﻌﺎﹱ ﻭﺭﻏﻢ ﺫﻟﻚ ﻳﻜﺴﺐ ﻃﻔﻠﻚ ﻣﻦ ﺧﻼﻝ ﺍﻻﺗﺼﺎﻝ ﻣﻊ‬
‫ﺃﻧﺪﺍﺩﻩ ﻣﺴﺎﺣﺔ ﻣﻬﻤﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻴﺲ ﺩﺍﺧﻠﻬﺎ ﻗﺪﺭﺗﻪ‪.‬‬

‫‪ - 7‬اﻟﺴﻨﺔ اﻟﺜﺎﻟﺜﺔ ﻣﻦ اﻟﻌﻤﺮ ‪» -‬ﻻ« و »أﺟﻞ«‬

‫ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻋﻤﺮﻩ ﻳﻜﻮﻥ ﻃﻔﻠﻚ ﻗﺪ ﺗﻌﻠﻢ ﺍﻟﻘﺪﺭﺍﺕ ﻛﻠﻬﺎ ﻟﻴﻨﻬﻲ ﻣﻊ ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ﺍﳌﺒﻜﺮﺓ ﻭﻳﺪﺧﻞ ﻓﻲ ﻋﻤﺮ ﻣﺎ ﻗﺒﻞ ﺍﳌﺪﺭﺳﺔ‪ ,‬ﻭﻟﻨﻮﺿﺢ ﺫﻟﻚ ﺑﺎﳌﻔﺎﻫﻴﻢ‪ ,‬ﺑﺪﺀﺍﹱ‬
‫ﻣﻦ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻳﺒﺮﺯ ﺍﻟﺘﻌﻠﻢ ﺍﳌﻌﺮﻓﻲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﻓﻲ ﺍﳌﻘﺪﻣﺔ‪ ,‬ﺣﺘﻲ ﺍﻵﻥ ﺣﺼﻞ ﺍﻟﻄﻔﻞ‬
‫ﻋﻠﻰ ﻣﺨﻄﻂ ﺩﺍﺧﻠﻲ ﻋﻦ ﻋﺎﳌﻪ ﻭﻭﺯﻉ ﻣﻌﻈﻢ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﻴﻮﻣﻴﺔ ﻓﻲ ﻓﺌﺎﺕ‪ ,‬ﻓﻬﻮ ﻳﺨﻄﻮ ﻋﻠﻰ‬
‫ﻣﺴﺎﺭﻩ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ﺇﻟﻘﺎﺅﻩ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﳌﺴﺎﺭ‪.‬‬

‫اﻟﺘﻔﻜﻴﺮ ﻣﻦ ﺧﻼل اﻟﻠﻐﺔ‬

‫ﺍﻟﻨﻤﻮ ﺍﻟﻠﻐﻮﻱ ﻟﺪﻯ ﻃﻔﻠﻚ ﻫﻮ ﺍﻟﺘﻐﻴﺮ ﺍﻷﻛﺜﺮ ﺇﺛﺎﺭﻩ ﻟﻼﻧﺘﺒﺎﻩ ﻓﻲ ﺍﻟﺴﻨﺘﲔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ‪,‬‬
‫ﻣﻦ ﺧﻼﻟﻪ ﺗﺴﺘﻄﻌﲔ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺗﻘﺪﻡ ﻃﻔﻠﻚ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻔﻜﻴﺮ‪ ,‬ﺃﺛﻨﺎﺀ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻳﺴﻤﻰ‬
‫ﻃﻔﻠﻚ ﻧﻔﺴﻪ ﺑـ "ﺃﻧﺎ" ﺑﺪﻻﹱ ﻣﻦ ﺍﺳﻤﻪ ﺍﻷﻭﻝ‪ ,‬ﻭﻟﻌﻞ ﻫﺬﻩ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻫﻢ ﺧﻄﻮﺍﺕ ﳕﻮﻩ‪ ,‬ﻫﺬﺍ ﻳﺆﺩﻱ‬
‫ﺇﻟﻰ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺑﺄﻥ ﻃﻔﻠﻚ ﺍﻵﻥ ﻳﻌﻴﺶ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻛﺠﺰﺀ ﻣﻨﻪ‪ ,‬ﺃﺟﻞ ﺇﻥ ﺍﻟﻠﻐﺔ ﻟﻴﺴﺖ ﻓﻘﻂ‬
‫ﻣﺆﺷﺮﺍﹱ ﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﻔﻜﻴﺮ ﺑﻞ ﺗﺆﺛﺮ ﻋﻠﻴﻬﺎ ﺃﻳﻀﺎﹱ‪ ,‬ﺇﺫ ﻳﺜﻴﺮ ﲢﺼﻴﻞ ﺍﻟﻠﻐﺔ ﺍﳌﺘﻘﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺮ‬
‫ﻭﻳﺴﺎﻋﺪ ﻃﻔﻠﻚ ﻋﻠﻰ ﺑﻨﺎﺀ ﻓﺌﺎﺕ ﻭﺇﻳﺠﺎﺩ ﺗﺼﻨﻴﻔﺎﺕ‪ ,‬ﺣﲔ ﻳﺘﺸﺎﺑﻪ ﺷﻴﺌﺎﻥ ﺍﺛﻨﺎﻥ ﺑﺎﻻﺳﻢ ﻳﺒﺤﺚ ﻃﻔﻠﻚ‬
‫ﻋﻦ ﻣﺘﺸﺎﺑﻬﺎﺕ ﻗﺪ ﻳﻜﻮﻥ ﻟﻢ ﻳﺮﻫﺎ‪ ,‬ﻭﺑﺎﻟﺪﺭﺟﺔ ﻧﻔﺴﻬﺎ ﻳﻨﺘﺒﻬﻪ ﻟﻼﺧﺘﻼﻓﺎﺕ‪ ,‬ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻷﺷﻴﺎﺀ‬
‫ﺟﺪﺍﹱ ﺑﺄﺳﻤﺎﺋﻬﺎ‪ ,‬ﻣﻼﺣﻈﺔ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﻳﺴﺎﻋﺪ ﻃﻔﻠﻚ ﻋﻠﻰ ﺗﺼﻨﻴﻒ ﺷﻲﺀ ﺟﺪﻳﺪ ﻭﺍﻟﺘﻌﺮﻑ‬
‫ﻋﻠﻴﻪ ﻭﺗﺬﻛﺮﻩ ﻻﺣﻘﺎﹱ‪ .‬ﻓﻲ ﺍﻟﺴﻨﺘﲔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺮﺍﺑﻌﺔ ﻳﻨﻤﻮ ﻣﺘﻀﺎﻓﺮﺍﹱ ﻣﻊ ﺍﻟﻨﻤﻮ ﺍﻟﻠﻐﻮﻱ ﻗﺪﺭﺗﻪ ﻋﻠﻰ‬
‫ﺗﺨﺰﻳﻦ ﺍﻟﺬﻛﺮﻳﺎﺕ‪.‬‬

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‫ﻣﻌﻈﻢ ﺍﻟﻜﺒﺎﺭ ﳝﻠﻜﻮﻥ ﺫﻛﺮﻳﺎﺕ ﻃﻔﻮﻟﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﻋﻤﺮﻫﻢ‪ ,‬ﻭﻻﺑﺪ‬
‫ﻣﻦ ﺗﻮﻓﺮ ﻣﺴﺘﻮﻯ ﻟﻐﻮﻱ ﻣﻌﲔ ﻛﻲ ﳝﻜﻦ ﺗﺨﺰﻳﻦ ﺍﻷﻓﻜﺎﺭ ﻭﺍﺳﺘﺪﻋﺎﺅﻫﺎ‪ ,‬ﺍﻟﺬﻛﺮﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻌﻮﺩ ﺇﻟﻰ‬
‫ﻓﺘﺮﺓ ﻣﺎ ﻗﺒﻞ ﺍﻟﻜﻼﻡ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﻭﻟﻜﻦ ﻏﻴﺮ ﻗﺎﺑﻠﺔ ﻻﺳﺘﺪﻋﺎﺀ‪.‬‬

‫»ﻣﺮﺣﻠﺔ ﻟﻤﺎذا«‬
‫ﻳﺒﻨﻲ ﺍﻟﻜﺒﺎﺭ ﺗﺼﻨﻴﻔﺎﹱ ﺩﺍﺧﻠﻴﺎﹱ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺯﺧﻢ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻲ ﺗﺰﺧﺮ ﺑﻬﺎ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‪ ,‬ﻭﺑﻬﺬﻩ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﻳﻮﺟﻬﻮﻥ ﺃﻧﻔﺴﻬﻢ‪ ,‬ﻭﺩﻭﻥ ﺃﻥ ﻳﻌﻮﺍ ﺫﻟﻚ ﻳﻠﺨﺼﻮﻥ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺇﻟﻰ ﻓﺌﺎﺕ ﺻﻐﻴﺮﺓ ﺗﺮﺗﺒﻂ ﻣﻊ‬
‫ﺑﻌﻀﻬﺎ ﺑﺎﳌﻮﺿﻮﻉ ﺃﻭ ﺍﻟﺘﺼﺮﻑ‪ ,‬ﺑﺬﻟﻚ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺑﺸﻜﻞ ﺃﺳﻬﻞ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﺗﻠﻚ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ,‬ﻟﻮ ﻛﻨﺖ‬
‫ﲤﻠﻚ ﻛﻴﺎﻥ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﻴﺮ ﺍﻟﻄﺒﻴﻌﻲ ﻓﺈﻧﻚ ﺳﺘﺠﻌﻞ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺃﺳﻬﻞ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﺆﺍﻝ ﺍﳌﺴﺘﻤﺮ‬
‫ﻋﻦ ﺍﻷﺷﻴﺎﺀ‪ ,‬ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﳝﻄﺮ ﺃﻫﻠﻪ ﺩﻭﻣﺎﹱ ﺑﺎﻟﺴﺆﺍﻝ »ﳌﺎﺫﺍ?« ﻫﻮ ﻃﻔﻞ ﻳﺒﺤﺚ ﻋﻦ ﺍﻻﲡﺎﻩ‪ ,‬ﻏﺎﻟﺒﺎﹱ‬
‫ﻣﺎ ﻳﺮﻯ ﺍﳌﺮﺀ ﺃﻥ ﻛﻞ ﺇﺟﺎﺑﺔ ﺗﻠﺘﻬﺎ ﻛﻠﻤﺔ »ﳌﺎﺫﺍ« ﺟﺪﻳﺪﺓ‪ ,‬ﻭﻳﻮﺿﺢ ﻫﺬﺍ ﺃﻥ ﺍﻹﺟﺎﺑﺎﺕ ﺣﺘﻰ ﺍﻵﻥ ﻟﻴﺴﺖ‬
‫ﻛﺎﻓﻴﺔ ﻟﺘﺼﻨﻴﻒ ﻣﺤﺮﻙ ﺳﻠﺴﻠﺔ ﺍﻟﺘﺴﺎﺅﻝ ﻓﻲ ﺻﻨﻒ ﻣﻮﺟﻮﺩ ﻣﺴﺒﻘﺎﹱ‪ ,‬ﺃﺣﻴﺎﻧﺎﹱ ﳝﻜﻦ ﺃﻥ ﺗﺼﺒﺢ »ﳌﺎﺫﺍ«‬
‫ﺍﻟﺪﺍﺋﻤﺔ »ﻟﻌﺒﺎ ﺑﺎﳊﺪﻭﺩ« ﻭﻟﻜﻲ ﲤﻴﺰﻱ ﺫﻟﻚ ﺿﻌﻲ ﻧﻔﺴﻚ ﻓﻲ ﻣﻮﺿﻊ ﻃﻔﻠﻚ‪ ,‬ﻗﺪ ﻳﺴﺎﻋﺪﻙ ﻫﺬﺍ‬
‫ﻋﻠﻰ ﺇﻳﺠﺎﺩ ﺍﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻧﻈﺎﻡ ﻃﻔﻠﻚ ﺑﺸﻜﻞ ﺃﺳﻬﻞ‪.‬‬

‫اﻟﺜﻨﺎﺋﻴﺔ ﻓﻲ اﻟﻤﺸﺎﻋﺮ‬
‫ﻛﻠﻤﺎ ﺍﺳﺘﻤﺮ ﻃﻔﻠﻚ ﻓﻲ ﺑﻨﺎﺀ ﺻﻮﺭﺓ ﻟﻠﻌﺎﻟﻢ ﺧﺎﺻﺔ ﺑﻪ ﻛﻠﻤﺎ ﺃﺣﺲ ﺑﻘﻮﺓ‪ ,‬ﺇﻟﻰ ﺃﻱ ﻣﺪﻯ ﻳﺪﺧﻞ‬
‫ﻓﻲ ﺻﺮﺍﻉ ﻣﻊ ﻧﻔﺴﻪ ﺃﻭ ﻣﻊ ﺻﻮﺭ ﺍﻵﺧﺮﻳﻦ ﻭﺃﻣﺎﻧﻴﻬﻢ‪ ,‬ﻟﺬﺍ ﻓﻤﻌﺎﻧﺎﺓ ﺍﻷﻃﻔﺎﻝ ﺑﻬﺬﺍ ﺍﻟﻌﻤﺮ ﻣﻦ »ﺃﻟﻢ‬
‫ﺍﻻﺧﺘﻴﺎﺭ« ﺃﻣﺮ ﳕﻄﻲ‪ ,‬ﻭﻳﺘﻌﻠﻢ ﺍﻟﻄﻔﻞ ﺃﻧﻪ ﻛﺸﺨﺼﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺨﺬ ﻗﺮﺍﺭﺕ‪ ,‬ﻭﻟﻜﻦ‬
‫ﺍﻷﻃﻔﺎﻝ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺮﻭﺍ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺭﺍﺕ ﻟﻬﺎ ﻋﻮﺍﻗﺐ‪ ,‬ﻓﻘﺮﺍﺭ ﺭﻛﻮﺏ ﺍﻟﺪﺭﺍﺟﺔ ﻳﻨﻔﻲ ﺇﻣﻜﺎﻧﻴﺔ‬
‫ﺍﻟﻠﻌﺐ ﺑﺎﻟﻜﺮﺓ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ .‬ﻳﻌﻴﺶ ﻃﻔﻠﻚ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ ﻏﺎﻟﺒﺎﹱ ﻭﻫﻮ ﻟﺬﻟﻚ ﺗﻘﺮﻳﺒﺎﹱ ﻋﻠﻰ‬
‫ﺍﻟﺪﻭﺍﻡ ﻣﺘﻮﺗﺮ ﻭﻏﻴﺮ ﻫﺎﺩﺉ ﻭﻏﻴﺮ ﺁﻣﻦ‪ ,‬ﻳﻌﺒﺮ ﻃﻔﻠﻚ ﻋﻦ ﻫﺬﻩ ﺍﳌﺸﺎﻋﺮ ﺑﺴﻠﻮﻙ ﻳﺒﺪﻭ ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎﻩ ﻣﻦ‬
‫ﺍﳋﺎﺭﺝ ﻫﺪﺍﻣﺎﹱ ﻭﺩﻭﻥ ﺃﻱ ﻣﺨﻄﻂ‪ ,‬ﻭﻟﻜﻨﻪ ﺑﺬﻟﻚ ﻳﻌﺒﺮ ﻓﻘﻂ ﻋﻦ ﺻﺮﺍﻋﻪ ﻣﻊ ﺍﻟﻘﺮﺍﺭ‪ ,‬ﻣﻦ ﻧﺎﺣﻴﺔ‬
‫ﺍﻟﺸﻌﻮﺭ ﻳﺘﺄﺭﺟﺢ ﺍﻟﻄﻔﻞ ﻓﻲ ﻣﺸﺎﻋﺮﻩ ﺑﲔ ﻧﻬﺎﻳﺘﲔ ﻣﺘﻄﺮﻓﺘﲔ‪ ,‬ﻓﻤﺮﺓ ﻳﺸﻌﺮ ﺑﻨﻔﺴﻪ ﻛﺒﻴﺮﺍﹱ ﻭﻗﻮﻳﺎﹱ‬
‫ﻭﺗﺎﺭﺓ ﻳﺸﻌﺮ ﺑﻨﻔﺴﻪ ﺻﻐﻴﺮﺍﹱ ﻭﺿﻌﻴﻔﺎﹱ‪ ,‬ﺿﻤﻦ ﻫﺬﻩ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﻛﻠﻬﺎ ﻻ ﳝﻜﻦ ﻟﻠﻄﻔﻞ ﻓﻲ ﻣﺮﺣﻠﺔ‬
‫ﺍﻟﻨﻤﻮ ﻫﺬﻩ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﻧﺎﹱ‪ ,‬ﻳﺼﺮ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺃﻥ ﻳﺄﺧﺬ ﻛﻞ ﺷﻲﺀ ﻣﻜﺎﻧﻪ ﺍﶈﺪﺩ ﻭﻳﺘﻢ ﺍﳊﻔﺎﻅ ﻋﻠﻰ‬
‫ﺗﺴﻠﺴﻞ ﻣﻌﲔ‪ ,‬ﻭﻳﺠﺪ ﺻﻌﻮﺑﺔ ﺇﺫﺍ ﻛﺎﻥ ﻣﺸﻐﻮﻻﹱ ﺑﺸﻲﺀ ﻣﺎ ﺃﻥ ﻳﻐﻴﺮ ﺇﻟﻰ ﺃﻣﺮ ﺁﺧﺮ ﳑﺎ ﻳﺆﺩﻱ ﺇﻟﻰ ﺃﻥ‬
‫ﺃﻱ ﻃﻠﺐ ﻛﺎﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺍﳌﺘﺠﺮ ﻳﺘﺴﺒﺐ ﺑﺘﺮﺩﺩ ﻃﻮﻳﻞ ﺍﳌﺪﻯ ﻣﻦ ﺟﺎﻧﺐ ﻃﻔﻠﻚ‪ ,‬ﻟﺬﺍ ﻓﺈﻥ ﺍﻷﻣﺮ ﻳﺘﻄﻠﺐ‬
‫ﻛﻔﺎﺣﺎﹱ ﺣﲔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺬﻫﺐ ﻃﻔﻠﻚ ﺇﻟﻰ ﺍﻟﺴﺮﻳﺮ‪ ,‬ﻓﻄﻔﻠﻚ ﻳﻘﻒ ﺑﲔ ﺃﻣﻨﻴﺘﲔ‪ :‬ﻓﻬﻮ ﻳﺮﻳﺪ ﻣﻦ ﺟﻬﺔ‬

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 ‫ﺃﻥ ﻳﺸﺎﺭﻙ ﺑﻌﺎﻟﻢ ﺍﻟﻜﺒﺎﺭ ﻛﻤﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﻠﺒﻲ ﺣﺎﺟﺘﻪ ﺇﻟﻰ ﺍﻟﻬﺪﻭﺀ ﻭﺍﻟﻨﻮﻡ‪ ,‬ﻟﺬﺍ ﻓﻬﻮ ﻳﺆﺧﺮ ﳊﻈﺔ ﺍﺗﺨﺎﺫ‬
‫ﺍﻟﻘﺮﺍﺭ ﺑﺎﳌﻨﺎﻭﺭﺍﺕ ﺍﳌﻤﻜﻨﺔ ﻛﻠﻬﺎ‪.‬‬

‫اﻟﻀﻤﻴﺮ وا‪¤‬ﺳﺲ ا‪¤‬ﺧﻼﻗﻴﺔ‬

‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﻋﻼﻗﺔ ﺃﺧﺮﻯ ﻫﻲ ﺍﻟﺸﺮﻁ ﻟﻨﺸﻮﺀ »ﺍﻟﻠﺤﻈﺔ ﺍﻟﻨﻔﺴﻴﺔ« ﺍﻟﻀﻤﻴﺮ ﻻ‬
‫ﻳﻌﺮﻑ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﻫﺎﻟﻲ ﺇﻟﻰ ﺃﻱ ﻣﺪﻯ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺪﺧﻠﻮﺍ ﻭﻳﻨﻈﻤﻮﺍ ﺍﳌﻮﻗﻒ ﺣﲔ ﻳﺪﺧﻞ ﺍﺑﻨﻬﻢ ﻓﻲ‬
‫ﻋﻼﻗﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ,‬ﺗﺴﻴﻄﺮ ﺑﲔ ﺍﻷﻧﺪﺍﺩ ﺃﺷﻜﺎﻝ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﻻ ﻳﻘﺒﻠﻬﺎ ﺍﻟﻜﺒﺎﺭ ﻤﺑﺒﺎﺩﺋﻬﻢ ﺍﻷﺧﻼﻗﻴﺔ‪,‬‬
‫ﻓﺄﺣﺪ ﺍﻷﻃﻔﺎﻝ ﻳﻬﺪﻡ ﺑﺸﻜﻞ ﻣﺆﺫ ﻣﺎ ﺑﻨﺎﻩ ﺍﻵﺧﺮ ﻭﻳﺴﺘﺨﺪﻡ ﺃﺷﻜﺎﻝ ﺍﻟﻌﻨﻒ ﺍﳉﺴﺪﻱ ﻛﺎﻓﺔ‪ ,‬ﻓﺎﳋﺪﺵ‬
‫ﻭﺍﻟﻌﺾ ﻭﺍﻟﻀﺮﺏ ﺳﻠﻮﻛﻴﺎﺕ ﳝﺎﺭﺳﻬﺎ ﻃﻔﻠﻚ ﺣﺴﺐ ﻋﻤﺮﻩ ﻟﻴﺮﻯ ﻛﻴﻒ ﻳﻜﻮﻥ ﺭﺩ ﻓﻌﻞ ﺍﻟﻄﻔﻞ ﺍﻵﺧﺮ‪,‬‬
‫ﻛﻴﻒ ﻳﺸﻌﺮ ﺍﻟﻄﻔﻞ ﺍﻵﺧﺮ ﺣﲔ ﻳﺤﻄﻢ ﺍﻟﺒﺮﺝ ﺃﻭ ﻛﻴﻒ ﻳﺸﻌﺮ ﺍﻟﻄﻔﻞ ﺣﲔ ﻳﻬ ﹽﺪﻡ ﺑﺮﺟﻪ ﺑﻨﻔﺴﻪ? ﻫﺬﺍ‬
‫ﺍﻟﺴﺆﺍﻝ ﻳﻄﺮﺣﻪ ﺍﻷﻃﻔﺎﻝ ﺑﻬﺬﺍ ﺍﻟﻌﻤﺮ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﻫﺪﻣﻮﺍ ﺍﻟﺒﻨﺎﺀ‪ ,‬ﺍﻟﺸﺠﺎﺭﺍﺕ ﺍﻟﺼﻐﻴﺮﺓ ﺗﻔﻴﺪ‬
‫ﺍﻷﻃﻔﺎﻝ ﺍﳌﺸﺎﺭﻛﲔ ﺑﻬﺎ ﺟﻤﻴﻌﺎﹱ‪ ,‬ﻓﻴﺘﻌﻠﻢ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺑﺄﻻ ﻳﻐﻀﺐ ﺍﻵﺧﺮ ﺑﺸﻜﻞ ﹴ‬
‫ﻣﺆﺫ ﻭﻳﺘﻌﻠﻢ ﺍﻵﺧﺮ‬
‫ﻛﻴﻒ ﻳﺘﺤﻤﻞ ﺍﻹﺣﺒﺎﻁ‪ .‬ﺃﺗﻴﺤﻲ ﺍﻟﻔﺮﺻﺔ ﳌﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ ﻭﻟﻜﻦ ﺑﺤﺪﻭﺩ‪ ,‬ﺣﲔ ﺗﻌﺎﻗﺒﲔ ﻃﻔﻠﻚ‬
‫ﻓﻮﺭﺍﹱ ﻋﻠﻰ ﺳﻠﻮﻛﻪ ﻏﻴﺮ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻓﺈﻧﻪ ﺳﻴﺪﻉ ﻋﻨﻪ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻓﻲ ﺍﳌﺮﺓ ﺍﻟﺘﺎﻟﻴﺔ ﻓﻘﻂ ﺧﻮﻓﺎﹱ ﻣﻦ‬
‫ﺍﻟﻌﻘﻮﺑﺔ ﻭﺗﻀﻴﻊ ﻋﻠﻴﻪ ﻓﺮﺻﺔ ﺗﻜﻮﻳﻦ ﻣﻮﻗﻒ ﻟﻪ ﺃﺳﺒﺎﺑﻪ ﻓﻲ ﺿﻤﻴﺮﻩ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺸﺎﺭﻛﺔ ﻓﻲ ﺍﳌﺸﺎﻋﺮ‬
‫ﺻﺎﺩﻗﺔ‪ ,‬ﺑﺎﻟﻄﺒﻊ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﻘﻰ ﺍﻟﺸﺠﺎﺭﺍﺕ ﺍﳉﺴﺪﻳﺔ ﲢﺖ ﻧﻈﺮﻙ ﻛﻴﻼ ﻳﺠﺮﺡ ﺍﻷﻃﻔﺎﻝ ﺑﻌﻀﻬﻢ‬
‫ﺍﻟﺒﻌﺾ‪ ,‬ﻭﺣﺘﻰ ﺇﺫﺍ ﻛﺎﻥ ﻭﻟﺪﻙ ﻳﺄﺧﺬ ﻤﺑﺜﻞ ﻫﺬﺍ ﺍﻻﺣﺘﻜﺎﻙ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﺪﺧﻠﻲ‪.‬‬
‫ﺇﺫﺍ ﺍﺳﺘﻨﺠﺪ ﺍﻷﻃﻔﺎﻝ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﻓﻲ ﻋﺮﺍﻙ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺄﺧﺬ ﺍﻷﻫﻞ ﻣﻮﻗﻔﺎﹱ‪ ,‬ﻭﻣﻦ ﺍﳌﻬﻢ ﺃﻥ‬
‫ﻳﻘﻮﻟﻮﺍ ﻟﻸﻃﻔﺎﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﻫﺪﻡ ﺍﻷﺑﺮﺍﺝ‪.‬‬
‫ﻋﺪﺍ ﻋﻦ ﺫﻟﻚ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻜﻢ ﺑﺎﳌﺸﺎﺭﻛﺔ ﻣﻊ ﺍﻷﻫﻞ ﺍﻵﺧﺮﻳﻦ ﺍﻻﻧﺘﺒﺎﻩ ﺑﺄﻻ ﻳﺆﺳﺲ ﺃﻃﻔﺎﻟﻜﻢ ﻗﻮﺍﻧﲔ‬
‫ﺍﳉﻮﻧﻐﻠﺰ ‪ :‬ﺗﺴﺮﻱ ﻛﻠﻤﺔ ﻣﻦ ﻫﻮ ﺃﺷﺪ ﺿﺮﺑﺎﹱ‪ ,‬ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺼﻞ ﺍﻷﻃﻔﺎﻝ ﺃﺑﺪﺍﹱ ﺇﻟﻰ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻬﺬﺍ‪.‬‬

‫‪ - 8‬ﻣﺮﺣﻠﺔ اﻟﺘﺤﺪﻳﺪ ‪» -‬اﻟﻤﺮاﻫﻘﺔ اﻟﺼﻐﻴﺮة«‬

‫ﻳﻘﺘﺮﺏ ﻣﻌﻈﻢ ﺍﻷﻫﺎﻟﻲ ﻓﻲ ﻭﻗﺖ ﻣﺎ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻋﻤﺮ ﺍﻟﻄﻔﻞ ﺇﻟﻰ ﺍﻟﻴﺄﺱ ﻭﻳﻜﺎﺩﻭﻥ ﻻ‬
‫ﻳﺘﻌ ﹽﺮﻓﻮﻥ ﻋﻠﻰ ﺍﻟﻄﻔﻞ‪ ,‬ﺭﻤﺑﺎ ﻃﻔﻠﻚ ﺃﻳﻀﺎﹱ ﻳﺮﻓﺾ ﲢﻘﻴﻖ ﺃﺑﺴﻂ ﺍﻟﻄﻠﺒﺎﺕ ﻭﺍﻟﺮﻏﺒﺎﺕ ﻭﻻ ﻳﺴﺘﺠﻴﺐ‬
‫ﻟﻠﻨﺪﺍﺀﺍﺕ ﻭﻳﻨﺰﻟﻖ ﻷﺗﻔﻪ ﺍﻷﺳﺒﺎﺏ ﻓﻲ ﻏﻀﺐ ﻋﺎﺭﻡ‪ ,‬ﺛﻢ ﺇﻧﻪ ﻓﻲ ﺗﺼﺮﻓﺎﺗﻪ ﻻ ﻳﺤﺴﺐ ﺃﻱ ﺣﺴﺎﺏ ﻭﻫﻮ‬
‫ﻳﻘﻮﻡ ﺑﺘﺼﺮﻓﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ ﺿﻤﻦ ﻭﻗﺖ ﻗﺼﻴﺮ ﺟﺪﺍﹱ‪ ,‬ﻓﻬﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻠﻘﻰ ﻣﻮﺍﺳﺎﺓ ﻭﻟﻜﻨﻪ ﻳﺮﻛﺐ ﻣﻮﺟﺔ‬
‫ﺍﻟﻐﻀﺐ ﻣﻦ ﺟﺪﻳﺪ ﺣﲔ ﺗﺄﺧﺬﻳﻨﻪ ﺇﻟﻴﻚ‪ ,‬ﻓﻲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻳﺼﺒﺢ ﺻﺮﺍﻉ ﻃﻔﻠﻚ ﺍﻟﺪﺍﺧﻠﻲ ﺑﺎﺩﻳﺎﹱ‬
‫ﻟﻠﻌﻴﺎﻥ‪ ,‬ﺗﺸﺒﻪ ﻣﺮﺣﻠﺔ ﺍﻟﻨﻤﻮ ﺍﻟﻨﻔﺴﻲ ﺍﻻﻧﺘﻘﺎﻟﻴﺔ ﻫﺬﻩ ﻣﻦ ﻧﺎﺣﻴﺔ ﻣﺎ ﻣﺮﺣﻠﺔ ﺍﳌﺮﺍﻫﻘﺔ ﻟﺪﻯ ﺍﻟﺸﺒﻴﺒﺔ‪,‬‬

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‫ﻓﺤﺘﻰ ﺍﻵﻥ ﻭﺟﺪ ﺍﻟﻄﻔﻞ ﺍﻟﺘﻮﺟﻴﻪ ﻣﻦ ﺍﻷﻫﻞ ﻓﻲ ﺗﺼﺮﻓﺎﺗﻪ ﻭﻣﻮﺍﻗﻔﻪ‪ ,‬ﺣﺘﻰ ﺇﻧﻪ ﺍﻋﺘﺒﺮﻫﻢ ﺟﺰﺀﺍﹱ ﻣﻦ‬
‫ﺷﺨﺼﻴﺘﻪ‪ ,‬ﻭﻓﺠﺄﺓ ﻳﺘﻀﺢ ﻟﻪ ﺃﻧﻪ ﺷﺨﺼﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻭﺗﺼﺪﺭ ﺗﺼﺮﻓﺎﺗﻪ ﻋﻨﻪ‪ ,‬ﻟﺬﺍ ﻓﻬﻮ ﻳﺒﺪﺃ ﲡﺮﻳﺐ‬
‫ﻣﻌﺮﻓﺘﻪ ﺍﳌﻜﺘﺴﺒﺔ ﺣﺪﻳﺜﺎﹱ‪ ,‬ﻭﻳﺘﻌﻠﻢ ﻃﻔﻠﻚ ﻣﻦ ﺧﻼﻟﻬﺎ ﺗﻘﺪﻳﺮ ﻋﻮﺍﻗﺐ ﺗﺼﺮﻓﻪ ﻭﻳﺸﻌﺮ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪,‬‬
‫ﻼ‪ ,‬ﻓﻬﻮ ﻻ ﻳﺰﺍﻝ ﻳﺸﻌﺮ ﺑﺄﻧﻪ ﻣﺮﻫﻖ ﻤﺑﺎ ﻳﻄﻠﺐ ﻣﻨﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﻻﻳﺰﺍﻝ ﺍﻟﺪﺭﺱ ﻃﻮﻳ ﹱ‬
‫ﲢﻤﻞ ﺍﳌﻘﺎﻭﻣﺔ ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺘﺤﺪﻳﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﺩﻭﻣﺎﹱ ﺭﺳﺎﻟﺔ ﺗﻘﻮﻝ ‪» :‬ﺃﻧﺎ ﺃﻛﻮﻥ ﺃﻧﺎ‪,‬‬
‫ﻭﺃﻧﺖ ﺗﻜﻮﻧﲔ ﺃﻧﺖ‪ ,‬ﻟﺬﺍ ﺃﺭﻳﺪ ﺷﻴﺌﺎﹱ ﻣﺨﺘﻠﻔﺎﹱ ﻋﻤﺎ ﺗﺮﻳﺪﻳﻦ«‪.‬‬
‫ﺑﺘﺤﺪ ﻛﻞ ﺷﻲﺀ ﺗﻘﺮﻳﺒﺎﹱ ﻭﻳﻄﺒﻊ ﺑﺬﻟﻚ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‪ ,‬ﻳﻨﺘﻬﻲ ﺳﻠﻮﻛﻪ‬
‫ﻳﺮﻓﺾ ﻃﻔﻠﻚ ﹴ‬
‫ﺩﻭﻣ ﹻﺎ ﺑﺎﻧﻔﺠﺎﺭﺍﺕ ﻏﺎﺿﺒﺔ ﲢﻮﻝ ﻏﺎﻟﺒﺎﹱ ﺩﻭﻥ ﻭﺻﻮﻟﻚ ﺇﻟﻰ ﻃﻔﻠﻚ ﺍﻟﺬﻱ »ﻟﻒ ﻧﻔﺴﻪ ﺑﻐﻼﻟﺔ ﻣﻦ‬
‫ﺍﻟﻐﻀﺐ‪ ,‬ﻳﺆﺩﻱ ﺇﻟﻰ ﻫﺬﻩ ﺍﳌﺴﺮﺣﻴﺎﺕ ﻛﻮﻥ ﻭﻟﺪﻙ ﻏﻴﺮ ﻣﺮﻥ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺗﺨﻄﻴﻂ ﺍﳌﻮﺍﻗﻒ‪ ,‬ﻃﻔﻠﻚ‬
‫ﻣﺸﻐﻮﻝ ﺑﺸﻲﺀ ﻣﺎ ﻭﻳﺤﺎﻭﻝ ﺃﻥ ﻳﺼﻞ ﺇﻟﻰ ﻫﺪﻑ ﻳﻔﻜﺮ ﺑﻪ‪ ,‬ﻓﺈﺫﺍ ﺣﺎﻟﺖ ﺍﻟﻈﺮﻭﻑ ﺩﻭﻥ ﲢﻘﻴﻘﻪ ﺃﻭ‬
‫ﺣﺎﻝ ﺩﻭﻥ ﺫﻟﻚ ﻓﺈﻧﻪ ﻟﻦ ﻳﻜﻮﻥ ﺑﻮﺿﻊ ﻳﺴﺘﻄﻴﻊ ﻣﻌﻪ ﺃﻥ ﻳﻔﻜﺮ ﺑﻄﺮﻳﻖ ﺁﺧﺮ ﻳﺴﻴﺮ ﻓﻴﻪ‪ ,‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ‬
‫ﺍﻟﻘﺒﻮﻝ ﺑﺎﻟﺒﺪﺍﺋﻞ‪ ,‬ﺛﻮﺭﺓ ﺍﻟﻐﻀﺐ ﻫﻲ ﲢﻄﻴﻢ ﻟﻠﻨﻈﺎﻡ‪ ,‬ﻭﻻ ﻳﻌﺮﻑ ﻃﻔﻠﻚ ﺣﻴﻨﺬﺍﻙ ﻣﻄﻠﻘﺎﹱ ﻛﻴﻒ ﳝﻜﻨﻪ‬
‫ﺃﻥ ﻳﺘﺼﺮﻑ‪ ,‬ﻛﻠﻤﺎ ﺟ ﹽﺮﺏ ﻣﻮﻗﻔﺔ ﺍﳉﺪﻳﺪ ﺃﻛﺜﺮ‪ ,‬ﻛﻠﻤﺎ ﺃﺻﺒﺢ ﺍﻟﺘﺤﺪﻱ ﺃﻗﻞ ﺃﻫﻤﻴﺔ‪ ,‬ﻭﻛﺬﻟﻚ ﻳﺴﺎﻋﺪ‬
‫ﺍﻟﺘﻄﻮﺭ ﺍﻟﻠﻐﻮﻱ ﻋﻠﻰ ﲢﻘﻴﻖ ﺗﻮﺍﺯﻥ ﻃﻔﻠﻚ‪ ,‬ﻓﻜﻠﻤﺎ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻌﺒﺮ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﻛﻠﻤﺎ ﻧﻘﻞ ﺣﺎﺟﺎﺗﻪ‬
‫ﺑﺸﻜﻞ ﺃﺩﻕ‪ ,‬ﻓﻲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻳﻌﻨﻲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺎﻟﻲ ﺃﻭ ﺗﻔﻜﻴﺮ ﻃﻔﻠﻚ ﻳﺘﻤﻴﺰ ﻭﻫﺬﺍ ﻳﺴﻤﺢ ﻟﻪ‬
‫ﻤﺑﺮﻭﻧﺔ ﺃﻛﺒﺮ‪.‬‬

‫أﻟﻌﺎب ا‪¤‬دوار‬
‫ﻣﻊ ﺍﻛﺘﺸﺎﻑ ﺍﻟﻄﻔﻞ ﺃﻧﻪ ﺷﺨﺼﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻳﺼﺒﺢ ﻭﺍﻋﻴﺎﹱ ﺇﻟﻰ ﺃﻥ ﺍﻷﻧﺎﺱ ﺍﻵﺧﺮﻳﻦ ﻳﺸﺒﻬﻮﻧﻪ‬
‫ﻛﺄﺷﺨﺎﺹ ﻛﺎﻣﻠﲔ‪ ,‬ﺣﺘﻰ ﺍﻵﻥ ﻟﻘﺪ ﻭﻋﻰ ﻓﻘﻂ ﺗﺼﺮﻓﺎﺕ ﻣﻌﻴﻨﺔ ﻟﻶﺧﺮﻳﻦ ﻭﺭﻤﺑﺎ ﻗﻠﺪﻫﺎ‪ ,‬ﺍﻵﻥ ﻳﺨﺒﺮ‬
‫ﺃﺷﺨﺎﺻﺎﹱ ﺁﺧﺮﻳﻦ ﻛﻤﺎ ﻳﺨﺒﺮ ﻧﻔﺴﻪ ﻛﺄﺷﺨﺎﺹ ﻛﺎﻣﻠﲔ‪ ,‬ﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﻳﺼﺒﺢ ﻟﻌﺐ ﺍﻟﺪﻭﺭ ﻛﺸﻜﻞ‬
‫ﺟﺪﻳﺪ‪ ,‬ﺍﻵﻥ ﻓﻘﻂ ﻤﺑﺎ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟـ »ﺃﻧﺎ« ﻭﺍﻟـ »ﺃﻧﺖ« ﻭﺍﺿﺢ ﻟﻄﻔﻠﻚ‪ ,‬ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﺧﻞ‬
‫ﻓﻲ ﺃﺩﻭﺍﺭ ﺍﻵﺧﺮﻳﻦ ﻭﺃﻥ ﻳﺘﻤﺎﻫﻰ ﻣﻌﻬﻢ‪ ,‬ﻭﺑﺸﻜﻞ ﺧﺎﺹ‪ ,‬ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﳝﻠﻚ ﺍﻟﻄﻔﻞ ﻣﻌﻬﻢ ﺧﺒﺮﺓ‬
‫ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻳﻘﻠﺪﻫﻢ ﺑﻠﻌﺐ ﺩﻭﺭﻫﻢ‪ ,‬ﻭﺃﺛﻨﺎﺀ ﺫﻟﻚ ﻳﺘﺄﻣﻞ ﻃﻔﻠﻚ ﺳﻠﻮﻛﻬﻢ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ‪ ,‬ﻓﻔﻲ‬
‫ﺩﻭﺭﻩ ﻛﺄﺏ‪ ,‬ﻛﺄﻡ ﺃﻭ ﻛﻄﻔﻞ ﻳﺴﺘﻮﻋﺐ ﺍﻟﻘﻮﺍﻋﺪ ﺑﺸﻜﻞ ﺟﺪﻳﺪ ﲤﺎﻣﺎﹱ ﻭﻋﺪﺍ ﻋﻦ ﺫﻟﻚ ﻳﻜﺴﺐ ﺍﻟﻄﻔﻞ‬
‫ﲡﺎﻩ ﻧﻔﺴﻪ ﻧﻈﺮﺓ ﻣﺨﺘﻠﻔﺔ ﻭﻳﺸﻐﻞ ﻧﻔﺴﻪ ﺑﺸﺨﺼﻪ ﺫﺍﺗﻪ‪.‬‬
‫ﺣﲔ ﺗﺘﺄﻣﻠﲔ ﻃﻔﻠﻚ ﻣﻠﻴﺎﹱ ﺃﺛﻨﺎﺀ ﻟﻌﺒﻪ ﻟﻸﺩﻭﺍﺭ‪ ,‬ﲢﺼﻠﲔ ﻋﻠﻰ ﻣﻌﻠﻮﻣﺎﺕ ﻣﻬﻤﺔ ﻛﻴﻒ ﻳﺮﻯ ﻧﻔﺴﻪ‬
‫ﻓﻲ ﺣﻴﺎﺗﻪ ﺍﳌﺸﺘﺮﻛﺔ ﻣﻊ ﺍﻷﺷﺨﺎﺹ ﺍﻵﺧﺮﻳﻦ‪ ,‬ﻭﻫﻜﺬﺍ ﻓﺈﻧﻪ ﻓﻲ ﻟﻌﺐ ﺍﻷﺩﻭﺍﺭ ﻳﻌﺎﻣﻞ ﺍﻟﻠﻌﺒﺔ ﲤﺎﻣﺎﹱ‬
‫ﻛﻤﺎ ﻳﺮﻯ ﺳﻠﻮﻙ ﻭﺍﻟﺪﻳﻪ ﲡﺎﻫﻪ‪.‬‬

‫‪٢٢٤‬‬
 ‫اﻟﺒﻨﺎت واﻟﺼﺒﻴﺎن‬
‫ﻗﺪ ﻻ ﺗﺮﻏﺒﲔ ﺃﻥ ﺗﻘﺤﻤﻲ ﻃﻔﻠﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺍﻟﺪﻭﺭ ﺍﳌﻼﺋﻢ ﳉﻨﺴﻪ‪ ,‬ﻣﻨﺬ ﺍﻟﺸﻬﻮﺭ‬
‫ﻛﺮﺿﻊ‬
‫ﻼ ﺃﻥ ﺍﻟﺼﺒﻴﺔ ﹽ‬ ‫ﻼ‪ ,‬ﺗﻈﻬﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻣﺜ ﹱ‬‫ﺍﻷﻭﻟﻰ ﺗﻼﺣﻈﲔ ﺃﻥ ﻫﺬﺍ ﻓﻲ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻒ ﻟﻴﺲ ﺳﻬ ﹱ‬
‫ﻳﺤﻤﻠﻮﻥ ﺃﻛﺜﺮ ﻋﻠﻰ ﺍﻷﻳﺪﻱ ﻭﺃﻧﻬﻢ ﻳﺘﻠﻘﻮﻥ ﺍﻟﺜﺪﻱ ﻟﻠﺮﺿﺎﻋﺔ ﻣﺪﺓ ﺃﻃﻮﻝ ﻣﻦ ﺍﻟﺒﻨﺎﺕ‪ ,‬ﺗﺄﻣﻠﻲ ﻧﻔﺴﻚ‪,‬‬
‫ﻭﺗﺄﻣﻠﻲ ﺳﻠﻮﻛﻚ ﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﻫﻞ ﺗﺘﺒﻌﲔ ﺃﺳﻠﻮﺑﺎﹱ ﺗﺮﺑﻮﻳﺎﹱ ﺧﺎﺻﺎﹱ ﺑﺠﻨﺲ ﻃﻔﻠﻚ? ﻟﺪﻯ ﻣﻌﻈﻢ ﺍﻷﻫﺎﻟﻲ‬
‫ﺗﺼﻮﺭﺍﺕ ﻣﻨﺬ ﺃﻥ ﻳﻜﻮﻥ ﺃﻃﻔﺎﻟﻬﻢ ﺑﻌﻤﺮ ﺍﻟﺮﺿﻊ ﻛﻴﻒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﺘﻠﻒ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﺒﻨﺎﺕ ﻋﻦ‬
‫ﺑﻌﻀﻬﻢ‪ ,‬ﻭﻫﻢ ﻳﺮﻏﺒﻮﻥ ﺃﻥ ﺗﺒﺪﻭ ﺍﻟﺒﻨﺖ ﻓﻲ ﻋﺮﺑﺔ ﺍﻷﻃﻔﺎﻝ ﺑﻨﺘﺎﹱ‪ ,‬ﻭﻟﻜﻨﻚ ﺗﻼﺣﻈﲔ ﺃﻧﻪ ﻓﻲ ﺑﻴﺌﺔ ﻗﺪ‬
‫ﺻﺒﻐﺖ ﻤﺑﻬﺎﻡ ﺧﺎﺻﺔ ﺑﺎﻹﻧﺎﺙ ﻭﺃﺧﺮﻯ ﺧﺎﺻﺔ ﺑﺎﻟﺬﻛﻮﺭ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻮﺟﺪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﻴﺎﺩﻳﺔ ﲡﺎﻩ‬ ‫ﹹ‬
‫ﺟﻨﺲ ﺍﻟﻄﻔﻞ‪ ,‬ﻓﻄﻔﻠﻚ ﻳﺄﺧﺬ ﺍﻟﺘﻮﺟﻴﻪ ﺣﻮﻝ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ﻣﻦ ﺍﳌﻌﺎﻳﻴﺮ‬
‫ﺍﳉﺎﺭﻳﺔ ﻭﻳﺘﺒﻨﺎﻫﺎ‪ ,‬ﻓﻬﻮ ﻳﺮﻯ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻫﻦ ﺍﻟﻠﻮﺍﺗﻲ ﻳﻘﻤﻦ ﻏﺎﻟﺒﺎﹱ ﺑﺎﻟﻌﻤﻞ ﺍﳌﻨﺰﻟﻲ ﻭﺃﻥ ﺍﻟﺮﺟﺎﻝ ﻓﻲ‬
‫ﺍﻟﻌﺎﺩﺓ ﻳﺬﻫﺒﻮﻥ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ ﻛﻲ ﻳﻌﻤﻠﻮﺍ‪ ,‬ﻫﺬﺍ ﻣﺎﻳﺮﺍﻩ ﻃﻔﻠﻚ ﺣﺘﻰ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺭﻤﺑﺎ ﻣﻄﺒﻘﺎﹱ ﻓﻲ‬
‫ﺃﺳﺮﺗﻚ‪ ,‬ﻭﻣﺎ ﺃﻥ ﻳﺼﻞ ﻃﻔﻠﻚ ﺇﻟﻰ ﺍﻟﻮﺿﻮﺡ ﻓﻲ ﺗﺒﻌﻴﺘﻪ ﺍﳉﻨﺴﻴﺔ ﺣﺘﻰ ﻳﺘﺼﺮﻑ ﺣﺴﺐ ﻗﺪﻭﺗﻪ‬
‫ﻭﻳﺄﺧﺬ ﺍﲡﺎﻩ ﺍﻷﻛﺜﺮﻳﺔ‪ .‬ﻻ ﺗﺘﻌﺠﺒﻲ ﺣﲔ ﺗﺮﻳﺪ ﺍﺑﻨﺘﻚ ﻓﺠﺄﺓ ﺃﻥ ﺗﺮﺗﺪﻱ ﺍﻟﻔﺴﺎﺗﲔ ﻓﻘﻂ ﻭﺃﻥ ﺗﻠﻌﺐ‬
‫ﺑﺎﻟﻠﻌﺒﺔ‪ ,‬ﺃﻭ ﺇﺫﺍ ﻛﺎﻥ ﺍﺑﻨﻚ ﻳﻌﺮﻑ ﻣﺎﺭﻛﺎﺕ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻛﻠﻬﺎ ﻭﻳﻔﻀﻞ ﺃﻥ ﻳﻠﻌﺐ ﻤﺑﺴﺪﺱ ﺍﻷﻃﻔﺎﻝ‪ ,‬ﻓﻲ‬
‫ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﻳﻈﻦ ﺍﻷﻃﻔﺎﻝ ﺃﻥ ﺍﻟﺒﻨﺖ ﻫﻲ ﺑﻨﺖ ﻷﻧﻬﺎ ﺗﺮﺗﺪﻱ ﺍﻟﻔﺴﺘﺎﻥ ﻭﻟﻬﺎ ﺷﻌﺮ ﻃﻮﻳﻞ‪ ,‬ﺍﻟﺘﻼﺅﻡ‬
‫ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﻳﻌﻄﻲ ﺍﻷﻃﻔﺎﻝ ﺍﻷﻣﺎﻥ ﺍﳌﺘﻌﻠﻖ ﻤﺑﻜﺎﻧﺘﻬﻢ ﻓﻲ ﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﻭﻤﺑﺮﻭﺭ ﺍﻟﺴﻨﲔ‬
‫ﻳﺘﻨﺎﻭﻟﻮﻥ ﻣﻔﺎﻫﻴﻢ ﺍﻟﺮﺟﻮﻟﺔ ﻭﺍﻷﻧﻮﺛﺔ ﺑﺸﻜﻞ ﺁﺧﺮ‪.‬‬

‫‪ -‬اﻟﺨﻼﺻﺔ‪:‬‬
‫ﻳﺤﺼﻞ ﻃﻔﻠﻚ ﻓﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﻟﻰ ﻋﻠﻰ ﺃﻫﻢ ﻗﺪﺭﺍﺗﻪ ﻓﻲ ﺍﳊﻴﺎﺓ‪ ,‬ﻧﻘﺼﺪ ﺑﺬﻟﻚ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻓﻲ ﺍﻷﺳﺮﺓ‪ :‬ﻃﻔﻠﻚ ﻳﺄﻛﻞ ﻭﺣﺪﻩ‪ ,‬ﻭﻳﺴﺘﻄﻴﻊ ﺗﺒﺪﻳﻞ ﻣﻼﺑﺴﻪ ﻣﻊ ﺷﻲﺀ ﻣﻦ ﺍﳌﺴﺎﻋﺪﺓ‪,‬‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻐﺴﻞ ﻳﺪﻳﻪ‪ ,‬ﻭﻳﺴ ﹽﺮﺡ ﺷﻌﺮﻩ ﻭﻳﺴﺎﻋﺪ ﻓﻲ ﺑﻌﺾ ﺍﳌﻬﺎﻡ ﺍﻟﺼﻐﻴﺮﺓ ﻓﻲ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﺰﻟﻴﺔ‪,‬‬
‫ﺇﺿﺎﻓﺔ ﻟﺬﻟﻚ ﻟﻘﺪ ﺗﻔﻬﻢ ﺍﻟﻄﻔﻞ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ‪ ,‬ﻭﻳﻌﺮﻑ‬
‫ﻛﻴﻒ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺼﺮﻑ ﺣﲔ ﻳﺮﻳﺪ ﺃﻥ ﻳﺤﺼﻞ ﻋﻠﻰ ﺍﺳﺘﺠﺎﺑﺔ ﻣﻌﻴﻨﺔ‪ ,‬ﳑﺎ ﻳﺆﻫﻠﻪ ﻟﺘﺸﻜﻴﻞ ﻋﻼﻗﺎﺕ‬
‫ﺑﻨﺸﺎﻁ‪ ,‬ﻭﻣﻊ ﺩﺧﻮﻝ ﺭﻭﺿﺔ ﺍﻷﻃﻔﺎﻝ ﻳﻮﻇﻒ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﻓﺈﻧﻪ ﻳﺤﺘﺎﺝ ﺍﻟﺪﻋﻢ ﻭﺍﻷﻣﺎﻥ ﻣﻦ ﺃﺳﺮﺗﻪ‬
‫ﻟﻜﻲ ﻳﻘﺎﺑﻞ ﺍﳌﻬﺎﻡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ‪.‬‬

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 ‫اﻟﻤﺮاﺟﻊ اﻻﺟﻨﺒﻴﺔ واﻟﻌﺮﺑﻴﺔ‬

- Berenstain, Stan and Jane 1995, What your parents never told you about being
a Mom or Dad. New York, Crown Publisher.
- Borba, Michele 2009, The Big Book of Parenting Solutions. USA, Jossey-
Bass.
- Cline, Foster; Fay, Jim 2006, Parenting with Love and logic. USA, Nova Pr.
Tiff.
- Ersatzkasse, Barmer 2002, Eltern dein - Die ersten Jahre: Ideen, Informationen
und Gesundeitstipps fuer die junge Familie Verlag: Mehr Zeit fuer kinder. 2.
Auflage.
- Guernsey, Lisa 2007: info the minds of babies. New York: Besic Books.
- Harris, Bonnie (2008); Confident Parents-Remarkable Kids.8 Priciples for
raising Kids You,ll Love With. A von MA: Adams media.
- Joswig, Helga: Phasen und Stufen in der kindlichen Entwicklug. Ed.
Online: www.familienhandbuch.de Letzte Aenderung: 23 Mai 2011
- Schenk-Danzinger, Lotte (1969): Entwicklungspsychologie. Wien.

: ‫اﻟﻤﺮاﺟﻊ اﻟﻌﺮﺑﻴﺔ‬

‫ ﻣﺠﻠﺔ ﺍﻟﻔﻴﺼﻞ ﺍﻟﻌﻠﻤﻴﺔ‬: ‫ ﻓﻲ‬,‫ ﺣﺎﺟﺎﺕ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻔﺘﻴﺎﻥ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺴﺒﻊ‬: ‫ ﻧﺎﺩﻳﺎ‬,‫ ﺷﺒﻴﺐ‬-
‫ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‬- ‫ )ﺍﶈﺮﻡ‬4‫ ﻉ‬9 ‫ ﻣﺞ‬,‫ ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬:‫ﺍﻟﺮﻳﺎﺽ‬
.103 - 79 (2012 ‫ ﻓﺒﺮﺍﻳﺮ‬- ‫ ﺩﻳﺴﻤﺒﺮ‬/1433
,‫ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﳊﺪﻭﺩ ﻓﻲ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﻣﻨﺬ ﺍﻟﻮﻻﺩﺓ ﻭﺣﺘﻰ ﺍﻟﺴﺎﺩﺳﺔ ﻣﻦ ﺍﻟﻌﻤﺮ‬: ‫ ﺷﺒﻴﺐ ﻧﺎﺩﻳﺎ‬-
3‫ ﻉ‬10 ‫ ﻣﺞ‬,‫ ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬,‫ ﻣﺠﻠﺔ ﺍﻟﻔﻴﺼﻞ ﺍﻟﻌﻠﻤﻴﺔ‬:‫ﻓﻲ‬
.(2012 ‫ ﻧﻮﻓﻤﺒﺮ‬- ‫ ﺳﺒﺘﻤﺒﺮ‬/1433 ‫ ﺫﻱ ﺍﳊﺠﺔ‬- ‫)ﺷﻮﺍﻝ‬
‫ ﺑﻴﺮﻭﺕ‬/‫ ﺩﻣﺸﻖ‬,16 ‫ ﻁ‬,‫ ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻠﻄﻔﻞ‬:‫ﻡ‬2007 /‫ﻫـ‬1428 ‫ ﻣﺤﻤﺪ ﻧﻮﺭ‬,‫ ﺳﻮﻳﺪ‬-
.‫ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﻴﺮ‬
.‫ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‬:‫ ﺑﻴﺮﻭﺕ‬,‫ ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﻟﻺﺳﻼﻡ‬: ‫ﻡ‬2003 /‫ﻫـ‬1424 ‫ ﻭﺳﻴﻢ‬,‫ ﻓﺘﺢ ﺍﻪﻠﻟ‬-

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 ‫ﻋﻠﻮم واﺗﺼﺎل‬
‫ﺩﺭﺍﺳﺎﺕ ﻓﻲ ﻓﻦ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﺼﺤﻔﻲ‬
‫ﺍﳌﺪﺧﻞ ﺍﳌﺸﻮﻕ ﻭﺍﳋﺎﲤﺔ ﺍﳉﻴﺪﺓ ﻭﺗﺮﺍﺑﻄﻬﻤﺎ ﺍﻟﻮﺛﻴﻖ‬
‫ﻓﻲ ﺿﻮﺀ ﻣﻌﺎﻟﻢ ﻗﺮﺁﻧﻴﺔ‬
‫ﺩ‪ .‬ﻣﺤﻤﺪ ﻓﺮﻳﺪ ﻋﺰﺕ‬

‫ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ ﻣﻔﺎﻫﻴﻢ ﻓﻴﺰﻳﺎﺋﻴﺔ‬

‫ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻀﻮﺀ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‬
‫ﻣﻬﺪﻱ ﺑﻦ ﺑﺘﻘﺔ ‪ -‬ﻋﺒﺪ ﺍﻪﻠﻟ ﻣﻬﺪﻱ‬

‫‪٢٢٧‬‬
٢٢٨
 ‫دراﺳﺎت ﻓﻲ )ﻓﻦ اﻟﺘﺤﺮﻳﺮ اﻟﺼﺤﻔﻲ(‬
‫ﻓﻲ ﺿﻮء ﻣﻌﺎﻟﻢ ﻗﺮآﻧﻴﺔ‬
‫اﻟﻤﺪﺧﻞ اﻟﻤﺸﻮق ‪ ..‬واﻟﺨﺎﺗﻤﺔ اﻟﺠﻴﺪة وﺗﺮاﺑﻄﻬﻤﺎ اﻟﻮﺛﻴﻖ‬
‫ﻓﻲ ﺿﻮء ﻣﻌﺎﻟﻢ ﻗﺮآﻧﻴﺔ‬
‫ﺩﻛﺘﻮﺭ ‪ /‬ﻣﺤﻤﺪ ﻓﺮﻳﺪ ﻣﺤﻤﻮﺩ ﻋﺰﺕ‬
‫ﺟﻤﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻳﺘﻀﻤﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ – ﻛﻤﺎ ﻳﺘﻀﺢ ﻣﻦ ﻋﻨﻮﺍﻧﻪ – ﻋﺪﺓ ﺟﻮﺍﻧﺐ ﺻﺤﻔﻴﺔ ﻫﺎﻣﺔ‪ ,‬ﻫﺪﻓﻬﺎ ﺍﻷﺳﺎﺳﻲ‬
‫ﻫﻮ ﺷﺪ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻘﺎﺭﺉ ﻭﺟﺬﺑﻪ ﺇﻟﻰ ﻣﻮﺍﺻﻠﺔ ﻗﺮﺍﺀﺓ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ‪ ,‬ﻭﺗﺸﺠﻴﻌﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ‬
‫ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﺇﻟﻰ ﻧﻬﺎﻳﺘﻬﺎ‪ .‬ﻭﻧﺴﺘﻜﻤﻞ ﺑﺪﺭﺍﺳﺔ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﺍﳉﺪﻳﺪﺓ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺗﻀﻤﻨﻪ ﺑﺤﺚ ﰎ‬
‫ﻧﺸﺮﻩ ﻣﻦ ﻗﺒﻞ ﺣﻮﻝ ﻣﻘﺪﻣﺎﺕ ﺍﻷﺧﺒﺎﺭ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺼﺤﻔﻴﺔ‪ ..‬ﻭﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﺍﳉﺪﻳﺪﺓ ﻣﻮﺿﻮﻉ‬
‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺍﻵﻥ ﻟﻬﺎ ﺻﻠﺔ ﻭﺛﻴﻘﺔ ﻤﺑﺎ ﺳﺒﻖ ﻧﺸﺮﻩ ﺣﻮﻝ ﺍﳌﻘﺪﻣﺎﺕ‪ ,‬ﻭﻫﻲ ﺗﺪﻭﺭ‬
‫ﺣﻮﻝ‪ :‬ﺍﳌﺪﺧﻞ ﺍﳌﺸﻮﻕ ﻟﻠﻤﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ‪ ..‬ﻭﺍﳋﺎﲤﺔ ﺍﳉﻴﺪﺓ ﻟﻬﺎ ‪ ..‬ﻭﺍﻟﺘﺮﺍﺑﻂ ﺍﻟﻮﺛﻴﻖ ﺑﲔ ﺍﳌﺪﺧﻞ‬
‫ﻭﺍﳋﺎﲤﺔ ‪ ..‬ﻭﻧﺘﻨﺎﻭﻝ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ﻓﻲ ﻣﺒﺎﺣﺚ ﺛﻼﺛﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﺗﻲ‪:‬‬

‫اﻟﻤﺒﺤﺚ ا‪¤‬ول‬
‫اﻟﻤﺪﺧﻞ اﻟﻤﺜﻴﺮ ﻟﻼﻧﺘﺒﺎه‬
‫‪THE EYE – CATCHING LEAD‬‬

‫ﺇﻥ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺻﻴﺎﻏﺔ ﻣﻘﺪﻣﺔ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ‪ ,‬ﻭﺟﻌﻠﻬﺎ ﻧﺎﺑﻀﺔ ﺑﺎﳊﺮﻛﺔ ﻭﺍﳊﻴﺎﺓ ﻻ ﻳﺘﻮﻗﻒ‬
‫ﻓﻘﻂ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﻘﺪﻣﺎﺕ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺒﺴﻴﻄﺔ‪ ,‬ﺃﻭ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻄﻮﻳﻠﺔ‪ ,‬ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺼﺤﻔﻴﺔ ﺍﻟﻜﺒﻴﺮﺓ‬
‫ﺍﻟﺘﻲ ﺳﺒﻖ ﺗﻨﺎﻭﻟﻬﺎ ﻓﻲ ﺑﺤﺚ ﺳﺎﺑﻖ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﻨﺠﺎﺡ ﺃﻳﻀﺎ ﻓﻲ ﺇﺟﺎﺩﺓ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﺒﺮﺍﻋﺔ ﻓﻲ‬
‫ﺻﻴﺎﻏﺔ ﺍﻻﺳﺘﻬﻼﻝ ﺃﻭ ﺍﳌﺪﺧﻞ ﺍﳋﺎﺹ ﺑﺘﻠﻚ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ‪ ,‬ﺇﺫﺍ ﻭﻓﻖ ﺍﻟﻜﺎﺗﺐ ﻓﻲ ﺟﻌﻠﻪ »ﻳﻨﺎﺳﺐ‬
‫ﺍﳊﺎﻝ ﺍﳌﺘﻜﻠﻢ ﻓﻴﻪ‪ ,‬ﻭﻳﺸﻴﺮ ﺇﻟﻰ ﻣﺎ ﺳﻴﻖ ﺍﻟﻜﻼﻡ ﻷﺟﻠﻪ )‪ «(1‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺸﻮﻗﺎ ﺟﻤﻴﻼ ﺟﺬﺍﺑﺎ‪ ,‬ﻣﺜﻴﺮﺍ‬
‫ﻟﻼﻧﺘﺒﺎﻩ ﻭﺍﻟﺘﺮﻗﺐ‪ ,‬ﻣﺤﺮﻛﺎ ﻟﻺﺣﺴﺎﺱ ﺍﳉﻤﺎﻟﻲ‪ ,‬ﻭﻣﺜﻴﺮﺍ ﺃﻳﻀﺎ ﻟﻼﻫﺘﻤﺎﻡ ﻤﺑﺎ ﻳﺘﻀﻤﻨﻪ ﻣﻦ ﻣﺸﻜﻼﺕ‬
‫ﺍﻟﻨﺎﺱ ﻭﻫﻤﻮﻫﻢ‪ ,‬ﻭﻛﻠﻬﺎ ﻣﺪﺍﺧﻞ ﺇﻟﻰ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ‪ ,‬ﻭﻣﻔﺎﺗﻴﺢ ﻟﻌﻘﻮﻟﻬﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ )‪ ,(2‬ﻟﺘﺤﺮﻳﻜﻬﺎ‬
‫ﻭﺗﺸﺠﻴﻌﻬﺎ ﻋﻠﻰ ﻣﺘﺎﺑﻌﺔ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ﻭﻗﺮﺍﺀﺗﻬﺎ ﺣﺘﻰ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬

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‫ﻭﻗﺪ »ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﺣﺴﻦ ﺍﻻﺑﺘﺪﺍﺀ‪ ,‬ﻭﻫﻮ ﺃﻥ ﻳﺘﺄﻧﻖ ﻓﻲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ﻷﻧﻪ ﺃﻭﻝ ﻣﺎ‬
‫ﻳﻘﺮﻉ ﺍﻟﺴﻤﻊ‪ ,‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺤﺮﺭﺍ ﺃﻗﺒﻞ ﺍﻟﺴﺎﻣﻊ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻭﻭﻋﺎﻩ‪ ,‬ﻭﺇﻻ ﺃﻋﺮﺽ ﻋﻨﻪ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ‬
‫ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﳊﺴﻦ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺗﻰ ﻓﻴﻪ ﺑﺄﻋﺬﺏ ﺍﻟﻠﻔﻆ ﻭﺃﺟﺰﻟﻪ ﻭﺃﺳﻠﺴﻠﻪ‪ ,‬ﻭﺃﺣﺴﻨﻪ ﻧﻈﻤﺎ ﻭﺳﺒﻜﺎ‪,‬‬
‫)‪(3‬‬
‫ﻭﺃﺻﺤﻪ ﻣﻌﻨﻰ‪ ,‬ﻭﺃﻭﺿﺤﻪ ﻭﺃﺧﻼﻩ ﻣﻦ ﺍﻟﺘﻌﻘﻴﺪ‪ ,‬ﻭﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﻴﺮ ﺍﳌﻠﺒﺲ ﺃﻭ ﺍﻟﺬﻱ ﻻ ﻳﻨﺎﺳﺐ‬

‫ﻭﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺒﺪﺍﻳﺎﺕ ﺍﳉﻴﺪﺓ ﺍﳌﺸﻮﻗﺔ‪ ,‬ﺃﻭ ﺍﻻﺳﺘﻬﻼﻝ ﺍﳊﺴﻦ‪ ,‬ﺃﻭ ﺍﳌﺪﺧﻞ ﺍﳌﺜﻴﺮ‬
‫ﻟﻼﻧﺘﺒﺎﻩ ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ,‬ﻭﺍﶈﺮﻛﺔ ﻟﻠﻮﻋﻲ ﻭﺍﳌﻠﻔﺘﺔ ﻟﻠﻨﻈﺮ ﻛﺜﻴﺮﺓ ﻻ ﺗﻨﺘﻬﻲ‪» ..‬ﻭﻗﺪ ﺃﺗﺖ ﺟﻤﻴﻊ ﻓﻮﺍﰌ‬
‫ﺍﻟﺴﻮﺭ )ﺍﻟﻘﺮﺁﻧﻴﺔ( ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ‪ ,‬ﻭﺃﺑﻠﻐﻬﺎ ﻭﺃﻛﻤﻠﻬﺎ‪ ,‬ﻛﺎﻟﺘﺤﻤﻴﺪﺍﺕ‪ ,‬ﻭﺣﺮﻭﻑ ﺍﻟﻬﺠﺎﺀ‪ ,‬ﻭﺍﻟﻨﺪﺍﺀ‪,‬‬
‫ﻭﻏﻴﺮ ﺫﻟﻚ )‪.«(4‬‬

‫ﻓﻘﺪ ﺍﻓﺘﺘﺢ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺸﺮﺓ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ,‬ﻭﻻ ﻳﺨﺮﺝ ﺷﻲﺀ ﻣﻦ‬
‫ﺍﻟﺴﻮﺭ ﻋﻨﻬﺎ )‪ ,(5‬ﻭﻫﻲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫)‪ (1‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺗﻌﺎﻟﻰ‪ :‬ﻭﺍﻟﺜﻨﺎﺀ ﻗﺴﻤﺎﻥ‪ :‬ﺇﺛﺒﺎﺕ ﻟﺼﻔﺎﺕ ﺍﳌﺪﺡ‪ ..‬ﻭﻧﻔﻲ ﻭﺗﻨﺰﻳﻪ ﻣﻦ‬
‫ﺻﻔﺎﺕ ﺍﻟﻨﻘﺺ‪.‬‬
‫ﻓﺎﻷﻭﻝ‪ :‬ﺍﻹﺛﺒﺎﺕ ﻧﺤﻮ )ﺍﳊﻤﺪﻪﻠﻟ( ﻓﻲ ﺧﻤﺲ ﺳﻮﺭ ﻫﻲ‪ :‬ﺍﻟﻔﺎﲢﺔ‪ ,‬ﻭﺍﻷﻧﻌﺎﻡ‪ ,‬ﻭﺍﻟﻜﻬﻒ‪ ,‬ﻭﺳﺒﺄ‪,‬‬
‫ﻭﻓﺎﻃﺮ‪ ,‬ﻭ)ﺗﺒﺎﺭﻙ( ﻓﻲ ﺳﻮﺭﺗﲔ ﻫﻤﺎ‪ :‬ﺍﻟﻔﺮﻗﺎﻥ‪ ,‬ﻭﺍﳌﻠﻚ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻓﻲ ﺳﺒﻊ ﺳﻮﺭ ﻫﻲ‪ :‬ﺍﻹﺳﺮﺍﺀ‪ ,‬ﻭﺍﳊﺪﻳﺪ‪ ,‬ﻭﺍﳊﺸﺮ‪ ,‬ﻭﺍﻟﺼﻒ‪,‬‬
‫ﻭﺍﳉﻤﻌﺔ‪ ,‬ﻭﺍﻟﺘﻐﺎﺑﻦ‪ ,‬ﻭﺍﻷﻋﻠﻰ‪.‬‬
‫)‪ (2‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺤﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ‪ :‬ﻭﻗﺪ ﺑﺪﺃﺕ ﺗﺴﻊ ﻭﻋﺸﺮﻭﻥ ﺳﻮﺭﺓ ﺑﺤﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻣﺜﻞ‪ :‬ﺃﻟﻢ‪,‬‬
‫ﺍﳌﺺ‪ ,‬ﺍﳌﺮ‪ ,‬ﻛﻬﻴﻌﺺ‪ ,‬ﻃﻪ‪ ,‬ﻃﺴﻢ‪ ,‬ﺣﻢ‪ ,‬ﻕ‪ ,‬ﻥ‪ ,‬ﺹ‪ ,‬ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫)‪ (3‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﻨﺪﺍﺀ‪ :‬ﺟﺎﺀ ﺫﻟﻚ ﻓﻲ ﻋﺸﺮ ﺳﻮﺭ‪ ..‬ﻣﻨﻬﺎ ﺧﻤﺲ ﺳﻮﺭ ﺑﺪﺃﺕ ﺑﻨﺪﺍﺀ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬
‫ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻲ‪ :‬ﺍﻷﺣﺰﺍﺏ‪ ,‬ﻭﺍﻟﻄﻼﻕ‪ ,‬ﻭﺍﻟﺘﺤﺮﱘ‪ ,‬ﻭﺍﳌﺰﻣﻞ‪ ,‬ﻭﺍﳌﺪﺛﺮ‪ ..‬ﻭﺧﻤﺲ ﺑﺪﺃﺕ‬
‫ﺑﻨﺪﺍﺀ ﺍﻷﻣﺔ ﻫﻲ‪ :‬ﺍﻟﻨﺴﺎﺀ‪ ,‬ﻭﺍﳌﺎﺋﺪﺓ‪ ,‬ﻭﺍﳊﺞ‪ ,‬ﻭﺍﳊﺠﺮﺍﺕ‪ ,‬ﻭﺍﳌﻤﺘﺤﻨﺔ‪.‬‬
‫)‪ (4‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﳉﻤﻞ ﺍﳋﺒﺮﻳﺔ‪ :‬ﻭﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﻓﻲ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳﻮﺭﺓ ﻫﻲ‪ :‬ﺍﻷﻧﻔﺎﻝ )ﻳﺴﺄﻟﻮﻧﻚ‬
‫ﻋﻦ ﺍﻷﻧﻔﺎﻝ(‪ ,‬ﻭﺍﻟﺘﻮﺑﺔ )ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻪﻠﻟ ﻭﺭﺳﻮﻟﻪ(‪ ,‬ﻭﺍﻟﻨﺤﻞ )ﺃﺗﻰ ﺃﻣﺮ ﺍﻪﻠﻟ ﻓﻼ ﺗﺴﺘﻌﺠﻠﻮﻩ(‬
‫ﻭﺍﻷﻧﺒﻴﺎﺀ )ﺍﻗﺘﺮﺏ ﻟﻠﻨﺎﺱ ﺣﺴﺎﺑﻬﻢ(‪ ,‬ﻭﺍﳌﺆﻣﻨﻮﻥ )ﻗﺪ ﺃﻓﻠﺢ ﺍﳌﺆﻣﻨﻮﻥ(‪ ,‬ﻭﺍﻟﻨﻮﺭ )ﺳﻮﺭﺓ ﺃﻧﺰﻟﻨﺎﻫﺎ‬
‫ﻭﻓﺮﺿﻨﺎﻫﺎ(‪ ,‬ﻭﺍﻟﺰﻣﺮ )ﺗﻨﺰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻪﻠﻟ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ(‪ ,‬ﻭﻣﺤﻤﺪ )ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﺻﺪﻭﺍ‬

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 ‫ﻋﻦ ﺳﺒﻴﻞ ﺍﻪﻠﻟ(‪ ,‬ﻭﺍﻟﻔﺘﺢ )ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ(‪ ,‬ﻭﺍﻟﻘﻤﺮ )ﺍﻗﺘﺮﺑﺖ ﺍﻟﺴﺎﻋﺔ ﻭﺍﻧﺸﻖ‬
‫ﺍﻟﻘﻤﺮ(‪ ,‬ﻭﺍﻟﺮﺣﻤﻦ )ﺍﻟﺮﺣﻤﻦ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ(‪ ,‬ﻭﺍﳌﺠﺎﺩﻟﺔ )ﻗﺪ ﺳﻤﻊ ﺍﻪﻠﻟ ﻗﻮﻝ ﺍﻟﺘﻲ ﲡﺎﺩﻟﻚ‬
‫ﻓﻲ ﺯﻭﺟﻬﺎ(‪ ,‬ﻭﺍﳊﺎﻗﺔ )ﺍﳊﺎﻗﺔ ﻣﺎ ﺍﳊﺎﻗﺔ(‪ ,‬ﻭﺍﳌﻌﺎﺭﺝ )ﺳﺄﻝ ﺳﺎﺋﻞ ﺑﻌﺬﺍﺏ ﻭﺍﻗﻊ(‪ ,‬ﻭﻧﻮﺡ )ﺇﻧﺎ‬
‫ﺃﺭﺳﻠﻨﺎ ﻧﻮﺣﺎ ﺇﻟﻰ ﻗﻮﻣﻪ(‪ ,‬ﻭﺍﻟﻘﻴﺎﻣﺔ‪) ,‬ﻻ ﺃﻗﺴﻢ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(‪ ,‬ﻭﺍﻟﺒﻠﺪ )ﻻ ﺃﻗﺴﻢ ﺑﻬﺬﺍ ﺍﻟﺒﻠﺪ(‪,‬‬
‫ﻭﻋﺒﺲ )ﻋﺒﺲ ﻭﺗﻮﻟﻰ(‪ ,‬ﻭﺍﻟﻘﺪﺭ )ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﻓﻲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ(‪ ,‬ﻭﺍﻟﺒﻴﻨﺔ )ﻟﻢ ﻳﻜﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ(‪ ,‬ﻭﺍﻟﻘﺎﺭﻋﺔ )ﺍﻟﻘﺎﺭﻋﺔ ﻣﺎ ﺍﻟﻘﺎﺭﻋﺔ(‪ ,‬ﻭﺍﻟﺘﻜﺎﺛﺮ )ﺃﻟﻬﺎﻛﻢ ﺍﻟﺘﻜﺎﺛﺮ(‪ ,‬ﻭﺍﻟﻜﻮﺛﺮ )ﺇﻧﺎ‬
‫ﺃﻋﻄﻴﻨﺎﻙ ﺍﻟﻜﻮﺛﺮ(‪.‬‬
‫)‪ (5‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﻘﺴﻢ‪ :‬ﻭﺟﺎﺀ ﺫﻟﻚ ﻓﻲ ﺧﻤﺲ ﻋﺸﺮﺓ ﺳﻮﺭﺓ‪ ,‬ﻫﻲ‪ :‬ﺍﻟﺼﺎﻓﺎﺕ‪ ,‬ﻭﺍﻟﺬﺍﺭﻳﺎﺕ‪ ,‬ﻭﺍﻟﻄﻮﺭ‪,‬‬
‫ﻭﺍﻟﻨﺠﻢ‪ ,‬ﻭﺍﳌﺮﺳﻼﺕ‪ ,‬ﻭﺍﻟﻨﺎﺯﻋﺎﺕ‪ ,‬ﻭﺍﻟﺴﻤﺎﺀ ﺫﺍﺕ ﺍﻟﺒﺮﻭﺝ‪ ,‬ﻭﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻄﺎﺭﻕ‪ ,‬ﻭﺍﻟﻘﻤﺮ‪,‬‬
‫ﻭﺍﻟﺸﻤﺲ‪ ,‬ﻭﺍﻟﻠﻴﻞ‪ ,‬ﻭﺍﻟﻀﺤﻰ‪ ,‬ﻭﺍﻟﺘﲔ ﻭﺍﻟﺰﻳﺘﻮﻥ‪ ,‬ﻭﺍﻟﻌﺎﺩﻳﺎﺕ‪ ,‬ﻭﺍﻟﻌﺼﺮ‪.‬‬
‫)‪ (6‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﺸﺮﻁ‪ :‬ﻓﻲ ﺳﺒﻊ ﺳﻮﺭ ﻫﻲ‪ :‬ﺍﻟﻮﺍﻗﻌﺔ )ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ( ﻭﺍﳌﻨﺎﻓﻘﻮﻥ )ﺇﺫﺍ ﺟﺎﺀﻙ‬
‫ﺍﳌﻨﺎﻓﻘﻮﻥ( ﻭﺍﻟﺘﻜﻮﻳﺮ )ﺇﺫﺍ ﺍﻟﺸﻤﺲ ﻛﻮﺭﺕ( ﻭﺍﻻﻧﻔﻄﺎﺭ )ﺇﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﻔﻄﺮﺕ( ﻭﺍﻻﻧﺸﻘﺎﻕ )ﺇﺫﺍ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻧﺸﻘﺖ( ﻭﺍﻟﺰﻟﺰﻟﺔ )ﺇﺫﺍ ﺯﻟﺰﻟﺖ ﺍﻷﺭﺽ( ﻭﺍﻟﻨﺼﺮ )ﺇﺫﺍ ﺟﺎﺀ ﻧﺼﺮ ﺍﻪﻠﻟ ﻭﺍﻟﻔﺘﺢ(‪.‬‬
‫)‪ (7‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻷﻣﺮ‪ :‬ﻓﻲ ﺳﺖ ﺳﻮﺭ ﻫﻲ‪ :‬ﺍﳉﻦ )ﻗﻞ ﺃﻭﺣﻲ ﺇﻟﻲ( ﻭﺍﻟﻌﻠﻖ )ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ(‬
‫ﻭﺍﻟﻜﺎﻓﺮﻭﻥ )ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ( ﻭﺍﻹﺧﻼﺹ )ﻗﻞ ﻫﻮ ﺍﻪﻠﻟ ﺃﺣﺪ( ﻭﺍﻟﻔﻠﻖ )ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ‬
‫ﺍﻟﻔﻠﻖ( ﻭﺍﻟﻨﺎﺱ )ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻨﺎﺱ(‪.‬‬
‫)‪ (8‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ‪ :‬ﻓﻲ ﺳﺖ ﺳﻮﺭ ﻭﻫﻲ‪ :‬ﺍﻹﻧﺴﺎﻥ )ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ( ﻭﺍﻟﻨﺒﺄ )ﻋﻢ‬
‫ﻳﺘﺴﺎﺀﻟﻮﻥ( ﻭﺍﻟﻐﺎﺷﻴﺔ )ﻫﻞ ﺃﺗﺎﻙ ﺣﺪﻳﺚ ﺍﻟﻐﺎﺷﻴﺔ( ﻭﺍﻟﺸﺮﺡ )ﺃﻟﻢ ﻧﺸﺮﺡ ﻟﻚ ﺻﺪﺭﻙ( ﻭﺍﻟﻔﻴﻞ‬
‫)ﺃﻟﻢ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ( ﻭﺍﳌﺎﻋﻮﻥ )ﺃﺭﺃﻳﺖ ﺍﻟﺬﻱ ﻳﻜﺬﺏ ﺑﺎﻟﺪﻳﻦ(‪.‬‬
‫)‪ (9‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﺪﻋﺎﺀ‪ :‬ﻓﻲ ﺛﻼﺙ ﺳﻮﺭ ﻫﻲ‪ :‬ﺍﳌﻄﻔﻔﲔ )ﻭﻳﻞ ﻟﻠﻤﻄﻔﻔﲔ( ﻭﺍﻟﻬﻤﺰﺓ )ﻭﻳﻞ ﻟﻜﻞ ﻫﻤﺰﺓ‬
‫ﳌﺰﺓ( ﻭﺍﳌﺴﺪ )ﺗﺒﺖ ﻳﺪﺍ ﺃﺑﻲ ﻟﻬﺐ ﻭﺗﺐ(‪.‬‬
‫)‪ (10‬ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﺘﻌﻠﻴﻞ‪ :‬ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻫﻮ ﺳﻮﺭﺓ ﻗﺮﻳﺶ )ﻹﻳﻼﻑ ﻗﺮﻳﺶ(‪.‬‬
‫ﻭﻧﺘﺄﻣﻞ ﻓﻴﻤﺎ ﻳﻠﻲ ﳕﺎﺫﺝ ﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﺒﻌﺾ ﺗﻠﻚ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺘﻲ ﺍﻓﺘﺘﺢ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ ﺑﻬﺎ‬
‫ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ,‬ﻟﻨﺮﻯ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺇﻋﺠﺎﺯ ﺟﻤﻴﻞ ﻣﺜﻴﺮ ﻟﻼﻧﺘﺒﺎﻩ ﻣﺤﻔﺰ ﻋﻠﻰ ﺍﻟﺘﺮﻗﺐ‪ ,‬ﻣﺤﺮﻙ‬
‫ﻟﻺﺣﺴﺎﺱ ﺍﳉﻤﺎﻟﻲ‪ ,‬ﻭﻣﺜﻴﺮ ﻟﻼﻫﺘﻤﺎﻡ ﺃﻳﻀﺎ ﻤﺑﺎ ﻳﺘﻀﻤﻨﻪ ﻣﻦ ﻣﺸﻜﻼﺕ ﺍﻟﻨﺎﺱ ﻭﻫﻤﻮﻣﻬﻢ‪ ,‬ﻭﻛﻠﻬﺎ‬
‫ﻣﺪﺍﺧﻞ ﺇﻟﻰ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ‪ ,‬ﻭﻣﻔﺎﺗﻴﺢ ﻟﻌﻘﻮﻟﻬﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ‪.‬‬

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 ‫اﻻﺳﺘﻔﺘﺎح ﺑﺎﻟﺜﻨﺎء ﻋﻠﻴﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﺃﺣﺪ ﻭﺟﻮﻩ ﺗﻠﻚ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ,‬ﻟﻠﺒﺪﺍﻳﺎﺕ ﺍﳌﻠﻔﺘﺔ ﺍﳉﺎﺫﺑﺔ ﻟﻼﻧﺘﺒﺎﻩ ﺍﻹﻧﺴﺎﻧﻲ‪ ,‬ﺍﺳﺘﻔﺘﺎﺡ ﺑﻌﺾ‬
‫ﺍﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺟﻞ ﻭﻋﻼ‪ ..‬ﻭﺍﻟﺜﻨﺎﺀ ﻗﺴﻤﺎﻥ‪ :‬ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺇﺛﺒﺎﺕ ﻟﺼﻔﺎﺕ ﺍﳌﺪﺡ ﻧﺤﻮ‬
‫)ﺍﳊﻤﺪ ﻪﻠﻟ( ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ }ﺍﳊﻤﺪ ﻪﻠﻟ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺟﻌﻞ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﻭﺍﻟﻨﻮﺭ{‪) .‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ‪.(1‬‬
‫ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺑﺎﳊﻤﺪ ﻪﻠﻟ‪ ,‬ﺛﻨﺎﺀ ﻋﻠﻴﻪ‪ ,‬ﻭﺗﺴﺒﻴﺤﺎ ﻟﻪ‪ ,‬ﻭﺍﻋﺘﺮﺍﻓﺎ ﺑﺄﺣﻘﻴﺘﻪ ﻟﻠﺤﻤﺪ ﻭﺍﻟﺜﻨﺎﺀ‪ ,‬ﻋﻠﻰ‬
‫ﺃﻟﻮﻫﻴﺘﻪ ﺍﳌﺘﺠﻠﻴﺔ ﻓﻲ ﺍﳋﻠﻖ ﻭﺍﻹﻧﺸﺎﺀ‪ ..‬ﺑﺬﻟﻚ ﺗﺼﻞ ﺑﲔ ﺍﻷﻟﻮﻫﻴﺔ ﺍﶈﻤﻮﺩﺓ ﻭﺧﺼﻴﺼﺘﻬﺎ ﺍﻷﻭﻟﻰ‬
‫‪ ..‬ﺍﳋﻠﻖ‪ ..‬ﻭﺗﺒﺪﺃ ﺑﺎﳋﻠﻖ ﻓﻲ ﺃﺿﺨﻢ ﻣﺠﺎﻝ ﺍﻟﻮﺟﻮﺩ ‪ ..‬ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻓﻖ ﺗﺪﺑﻴﺮ ﻣﻘﺼﻮﺩ‬
‫‪ ..‬ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ‪ ..‬ﻓﻬﻲ ﺍﻟﻠﻤﺴﺔ ﺍﻟﻌﺮﻳﻀﺔ ﺍﻟﺘﻲ ﺗﺸﻤﻞ ﺍﻷﺟﺮﺍﻡ ﺍﻟﻀﺨﻤﺔ ﻓﻲ ﺍﻟﻜﻮﻥ ﺍﳌﻨﻈﻮﺭ‪,‬‬
‫ﻭﺍﳌﺴﺎﻓﺎﺕ ﺍﻟﻬﺎﺋﻠﺔ ﺑﲔ ﺗﻠﻚ ﺍﻷﺟﺮﺍﻡ ﻭﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺩﻭﺭﺍﻧﻬﺎ ﻓﻲ ﺍﻷﻓﻼﻙ )‪.(6‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺍﳊﻤﺪﻪﻠﻟ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﻋﺒﺪﻩ ﺍﻟﻜﺘﺎﺏ ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻪ ﻋﻮﺟﺎ* ﻗﻴﻤﺎ ﻟﻴﻨﺬﺭ ﺑﺄﺳﺎ‬
‫ﺷﺪﻳﺪﺍ ﻣﻦ ﻟﺪﻧﻪ ﻭﻳﺒﺸﺮ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻥ ﻟﻬﻢ ﺃﺟﺮﺍ ﺣﺴﻨﺎ(‪) .‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬
‫ﺍﻵﻳﺘﺎﻥ ‪ .(2-1‬ﺑﺪﺀ ﻓﻴﻪ ﺍﺳﺘﻘﺎﻣﺔ‪ ,‬ﻭﻓﻴﻪ ﺻﺮﺍﻣﺔ‪ ,‬ﻭﻓﻴﻪ ﺣﻤﺪ ﻪﻠﻟ ﻋﻠﻰ ﺇﻧﺰﺍﻟﻪ ﺍﻟﻜﺘﺎﺏ )ﻋﻠﻰ ﻋﺒﺪﻩ(‬
‫ﺑﻬﺬﻩ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ,‬ﻭﻻ ﻋﻮﺝ ﻓﻴﻪ ﻭﻻ ﺍﻟﺘﻮﺍﺀ‪ ,‬ﻭﻻ ﻣﺪﺍﺭﺍﺓ ﻭﻻ ﻣﺪﺍﻭﺭﺓ‪ ,‬ﻭﻣﻨﺬ ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ ﺗﺘﻀﺢ ﺍﳌﻌﺎﻟﻢ‬
‫ﻓﻼ ﻟﺒﺲ ﻓﻲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻻ ﻏﻤﻮﺽ‪ :‬ﺍﻪﻠﻟ ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ‪ ,‬ﺍﳊﻤﺪ ﻟﻪ ﻋﻠﻰ ﺗﻨﺰﻳﻠﻪ‪ ,‬ﻭﻣﺤﻤﺪ‬
‫ﻫﻮ ﻋﺒﺪ ﺍﻪﻠﻟ ﻓﺎﻟﻜﻞ ﺇﺫﻥ ﻋﺒﻴﺪ‪ ,‬ﻭﻟﻴﺲ ﻪﻠﻟ ﻣﻦ ﻭﻟﺪ ﻭﻻ ﺷﺮﻳﻚ‪ ,‬ﻭﺍﻟﻜﺘﺎﺏ ﻻ ﻋﻮﺝ ﻟﻪ »ﻗﻴﻤﺎ« ﻳﺘﻜﺮﺭ‬
‫ﻣﻌﻨﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﺮﺓ ﻋﻦ ﻃﺮﻳﻖ ﻧﻔﻲ ﺍﻟﻌﻮﺝ‪ ,‬ﻭﻣﺮﺓ ﻋﻦ ﻃﺮﻳﻖ ﺇﺛﺒﺎﺕ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ,‬ﺗﻮﻛﻴﺪﺍ ﻟﻬﺬﺍ‬
‫ﺍﳌﻌﻨﻰ ﻭﺗﺸﺪﻳﺪﺍ ﻓﻴﻪ )‪.(7‬‬
‫ﻭﻣﻌﻠﻢ ﺁﺧﺮ ﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ }ﺍﳊﻤﺪ ﻪﻠﻟ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺟﺎﻋﻞ ﺍﳌﻼﺋﻜﺔ ﺭﺳﻼ ﺃﻭﻟﻲ‬
‫ﺃﺟﻨﺤﺔ ﻣﺜﻨﻰ ﻭﺛﻼﺙ ﻭﺭﺑﺎﻉ ﻳﺰﻳﺪ ﻓﻲ ﺍﳋﻠﻖ ﻣﺎ ﻳﺸﺎﺀ ﺇﻥ ﺍﻪﻠﻟ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ{‪) .‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‬
‫ﺁﻳﺔ ‪.(1‬‬
‫ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺑﺘﻘﺪﱘ ﺍﳊﻤﺪ ﻪﻠﻟ‪ ,‬ﻓﻬﻲ ﺳﻮﺭﺓ ﻗﻮﺍﻣﻬﺎ ﺗﻮﺟﻴﻪ ﺍﻟﻘﻠﺐ ﺇﻟﻰ ﺍﻪﻠﻟ‪ ,‬ﻭﺇﻳﻘﺎﻇﻪ ﻟﺮﺅﻳﺔ‬
‫ﺁﻻﺋﻪ ﻭﺍﺳﺘﺸﻌﺎﺭ ﺭﺣﻤﺘﻪ ﻭﻓﻀﻠﻪ‪ ,‬ﻭﲡﻠﻲ ﺑﺪﺍﺋﻊ ﺻﻨﻌﺘﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﺍﻻﺑﺪﺍﻉ‪ .‬ﻓﻬﻮ ﻣﻨﺸﻲﺀ‬
‫ﺍﳋﻼﺋﻖ ﺍﻟﻬﺎﺋﻠﺔ‪ ,‬ﻭﺃﻗﺮﺑﻬﺎ ﺇﻟﻴﻨﺎ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻭﺍﳊﺪﻳﺚ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﺃﻳﻀﺎ ﻳﺘﺮﺩﺩ ﺣﻮﻝ ﺍﻟﺮﺳﻞ‬
‫ﻭﺍﻟﻮﺣﻲ ﻭﻣﺎ ﺃﻧﺰﻝ ﺍﻪﻠﻟ ﻣﻦ ﺍﳊﻖ‪ ,‬ﻭﺍﳌﻼﺋﻜﺔ ﻫﻢ ﺭﺳﻞ ﺍﻪﻠﻟ ﺑﺎﻟﻮﺣﻲ ﺇﻟﻰ ﻣﻦ ﻳﺨﺘﺎﺭﻩ ﻣﻦ ﻋﺒﺎﺩﻩ ﻓﻲ‬
‫ﺍﻷﺭﺽ‪ .‬ﻭﻣﻦ ﺛﻢ ﻳﺬﻛﺮ ﺍﻪﻠﻟ ﺍﳌﻼﺋﻜﺔ ﺑﺼﻔﺘﻬﻢ ﺭﺳﻼ ﻋﻘﺐ ﺫﻛﺮﻩ ﳋﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ..‬ﻭﻷﻭﻝ‬

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 ‫ﻣﺮﺓ ﳒﺪ ﻭﺻﻔﺎ ﻟﻠﻤﻼﺋﻜﺔ ﻳﺨﺘﺺ ﺑﻬﻴﺌﺘﻬﻢ ﻭﺑﺘﻜﻮﻳﻨﻬﻢ ﺍﳋﻠﻘﻲ )ﺃﻭﻟﻲ ﺃﺟﻨﺤﺔ ﻣﺜﻨﻰ ﻭﺛﻼﺙ ﻭﺭﺑﺎﻉ(‬
‫ﻭﻫﻮ ﻭﺻﻒ ﻻ ﳝﺜﻠﻬﻢ ﻟﻠﺘﺼﻮﺭ‪ ,‬ﻷﻧﻨﺎ ﻟﻢ ﻧﻌﺮﻑ ﻛﻴﻒ ﻫﻢ‪ ,‬ﻭﻻ ﻛﻴﻒ ﺃﺟﻨﺤﺘﻬﻢ ﻫﺬﻩ‪ ,‬ﻭﻻ ﳕﻠﻚ ﺇﻟﻰ‬
‫ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺩﻭﻥ ﺗﺼﻮﺭ ﻣﻌﲔ ﻟﻪ‪ ..‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺷﻜﻞ ﺍﳉﻨﺎﺣﲔ‬
‫ﻟﻠﻄﺎﺋﺮ‪ ,‬ﻭﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ }ﻳﺰﻳﺪ ﻓﻲ ﺍﳋﻠﻖ ﻣﺎ ﻳﺸﺎﺀ ﺇﻥ ﺍﻪﻠﻟ ﻋﻞ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ{)‪.(8‬‬
‫ﻭﻓﻲ ﺇﻃﺎﺭ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻭﻫﻮ ﺇﺛﺒﺎﺕ ﻟﺼﻔﺎﺕ ﺍﳌﺪﺡ‪ ,‬ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺳﻮﺭﺗﺎﻥ ﺍﻓﺘﺘﺤﻬﻤﺎ‬
‫ﺍﻪﻠﻟ ﺑﺘﻤﺠﻴﺪﻩ ﻭﺗﻌﻈﻴﻤﻪ‪ ,‬ﻭﻋﺒﺮ ﻋﻦ ﺫﻟﻚ ﺑﻜﻠﻤﺔ )ﺗﺒﺎﺭﻙ( ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎﺹ ﻤﺑﻌﺎﻧﻲ ﺍﻟﺴﻤﻮ‬
‫ﺍﳌﻄﻠﻖ ﻓﻲ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ‪ ,‬ﻭﻤﺑﻌﺎﻧﻲ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﻔﻀﻞ ﻭﺍﻹﺣﺴﺎﻥ‪ .‬ﻭﻟﻔﻀﻞ ﺍﻪﻠﻟ ﻋﻠﻰ‬
‫ﻋﺒﺎﺩﻩ ﻣﻈﻬﺮﺍﻥ‪ :‬ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻭﺃﺑﺪﻋﻪ ﻭﺃﻭﺩﻉ ﻓﻴﻪ ﻣﻦ ﺍﻷﺳﺮﺍﺭ ﻭﺍﳌﻨﺎﻓﻊ ﻣﺎ ﺗﻘﻒ ﺍﻟﻌﻘﻮﻝ‬
‫ﺩﻭﻥ ﺍﻹﺣﺎﻃﺔ ﺑﻪ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﻠﻮ ﺍﻟﺬﻱ ﺧﺘﻢ ﺍﻪﻠﻟ ﺑﻪ ﺭﺳﺎﻻﺗﻪ ﻭﺃﻧﺰﻝ ﻋﻠﻰ ﻋﺒﺪﻩ ﻣﺤﻤﺪ ﺻﻠﻰ‬
‫ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻓﻬﻤﺎ ﻛﺘﺎﺑﺎﻥ‪ :‬ﻛﺘﺎﺏ ﺻﺎﻣﺖ ﻳﻨﻈﺮ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻌﺮﻑ ﻭﻳﺆﻣﻦ ﻭﻳﻨﺘﻔﻊ‪ ,‬ﻭﻛﺘﺎﺏ‬
‫ﻣﺘﻠﻮ ﻳﻘﺮﺅﻩ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺘﺪﺑﺮﻩ ﻓﻴﻨﺒﻬﻪ ﺇﻟﻰ ﻣﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻥ ﻣﻦ ﺁﻳﺎﺕ ﻭﻋﺠﺎﺋﺐ ﻭﻣﺴﺘﻮﺩﻋﺎﺕ‬
‫ﻫﻲ ﻟﻺﻧﺴﺎﻥ ﻣﺴﺨﺮﺍﺕ‪ .‬ﻭﻗﺪ ﺃﻧﺰﻝ ﻓﻲ ﻟﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﻟﻰ ﺍﻟﻜﺘﺎﺏ ﺳﻮﺭﺓ )ﺍﻟﻔﺮﻗﺎﻥ( ﻭﺑﺪﺃﻫﺎ ﺑﻜﻠﻤﺔ‬
‫ﺍﻟﺘﻤﺠﻴﺪ ﻭﺍﻟﺘﻌﻈﻴﻢ )ﺗﺒﺎﺭﻙ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﻔﺮﻗﺎﻥ ﻋﻠﻲ ﻋﺒﺪﻩ ﻟﻴﻜﻮﻥ ﻟﻠﻌﺎﳌﲔ ﻧﺬﻳﺮﺍﹱ(‪ ,‬ﻭﺃﻧﺰﻝ ﻓﻲ ﻟﻔﺖ‬
‫ﺍﻷﻧﻈﺎﺭ ﺇﻟﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﻮﻧﻲ ﺳﻮﺭﺓ )ﺍﳌﻠﻚ( ﻭﺑﺪﺃﻫﺎ ﺑﺘﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻧﻔﺴﻬﺎ )ﺗﺒﺎﺭﻙ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﳌﻠﻚ‬
‫ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ( )‪.(9‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﺜﻨﺎﺀ‪ ,‬ﻓﻬﻮ ﺍﳋﺎﺹ ﺑﺎﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﺴﺒﻴﺢ‪ ,‬ﻭﻗﺪ ﻭﺭﺩﺕ‬
‫ﻓﻲ ﺳﺒﻊ ﺳﻮﺭ ﻛﻤﺎ ﺳﺒﻖ ﺇﻳﻀﺎﺣﻪ‪ ,‬ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ )ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ‬
‫ﺃﺳﺮﻯ ﺑﻌﺒﺪﻩ ﻟﻴﻼ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﻟﻰ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﺍﻟﺬﻱ ﺑﺎﺭﻛﻨﺎ ﺣﻮﻟﻪ(‪.‬‬
‫ﺣﻴﺚ ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺑﺘﺴﺒﻴﺢ ﺍﻪﻠﻟ‪ ,‬ﺃﻟﻴﻖ ﺣﺮﻛﺔ ﻧﻔﺴﻴﺔ ﺗﺘﺴﻖ ﻣﻊ ﺟﻮ ﺍﻹﺳﺮﺍﺀ ﺍﻟﻠﻄﻴﻒ‪ ,‬ﻭﺃﻟﻴﻖ‬
‫ﺻﻠﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺮﺏ ﻓﻲ ﺫﻟﻚ ﺍﻷﻓﻖ ﺍﻟﻮﺿﻲﺀ )‪ ,(10‬ﻭﺍﳌﻌﻨﻲ ﺗﻨﺰﻩ ﻭﺗﻘﺪﺱ ﻋﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﺠﻼﻟﻪ‪,‬‬
‫ﺍﻪﻠﻟ ﺍﻟﻌﻠﻲ ﺍﻟﺸﺄﻥ ﺍﻟﺬﻱ ﺍﻧﺘﻘﻞ ﺑﻌﺒﺪﻩ ﻭﻧﺒﻴﻪ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻓﻲ ﺟﺰﺀ ﻣﻦ ﺍﻟﻠﻴﻞ ﻣﻦ‬
‫ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺇﻟﻰ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻛﺎﻧﺖ ﻣﺴﻴﺮﺓ ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ‪ ,‬ﻭﺫﻟﻚ ﺃﺑﻠﻎ ﻓﻲ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﻋﺠﺎﺯ‪ ,‬ﻭﻟﻬﺬﺍ‬
‫ﻛﺎﻥ ﺑﺪﺀ ﺍﻟﺴﻮﺭﺓ ﺑﻠﻔﻆ )ﺳﺒﺤﺎﻥ( ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻟﻘﺪﺭﺓ‪ ,‬ﻭﺑﺎﻟﻎ ﺍﳊﻜﻢ‪ ,‬ﻭﻧﻬﺎﻳﺔ ﺗﻨﺰﻫﻪ ﺗﻌﺎﻟﻰ ﻋﻦ‬
‫ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ )‪.(11‬‬
‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ }ﺳﺒﺢ ﻪﻠﻟ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻫﻮ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ{‪ .‬ﻫﻜﺬﺍ ﻳﻨﻄﻠﻖ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﻜﺮﱘ ﻓﻲ ﻣﻔﺘﺘﺢ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻓﺘﺘﺠﺎﻭﺏ ﺃﺭﺟﺎﺀ‬
‫ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﺑﺎﻟﺘﺴﺒﻴﺢ ﻪﻠﻟ )‪.(12‬‬
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‫ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ ﺍﳊﺸﺮ }ﺳﺒﺢ ﻪﻠﻟ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ‬
‫ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ* ﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺮﺝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻷﻭﻝ ﺍﳊﺸﺮ‬
‫ﻣﺎ ﻇﻨﻨﺘﻢ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﻭﻇﻨﻮﺍ ﺃﻧﻬﻢ ﻣﺎﻧﻌﺘﻬﻢ ﺣﺼﻮﻧﻬﻢ ﻣﻦ ﺍﻪﻠﻟ ﻓﺄﺗﺎﻫﻢ ﺍﻪﻠﻟ ﻣﻦ ﺣﻴﺚ ﻟﻢ ﻳﺤﺘﺴﺒﻮﺍ‬
‫ﻭﻗﺬﻑ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﺍﻟﺮﻋﺐ ﻳﺨﺮﺑﻮﻥ ﺑﻴﻮﺗﻬﻢ ﺑﺄﻳﺪﻳﻬﻢ ﻭﺃﻳﺪﻱ ﺍﳌﺆﻣﻨﲔ ﻓﺎﻋﺘﺒﺮﻭﺍ ﻳﺎ ﺃﻭﻟﻲ ﺍﻷﺑﺼﺎﺭ{‪.‬‬

‫ﺑﻬﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﻲ ﻭﻗﻌﺖ ﻭﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻮﺟﻮﺩ‪ ,‬ﺣﻘﻴﻘﺔ ﺗﺴﺒﻴﺢ ﻛﻞ ﺷﻲﺀ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ,‬ﻭﻛﻞ‬
‫ﺷﻲﺀ ﻓﻲ ﺍﻷﺭﺽ ﻪﻠﻟ‪ ,‬ﻭﺍﲡﺎﻫﻬﺎ ﺇﻟﻴﻪ ﺑﺎﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﻤﺠﻴﺪ‪ .‬ﺗﻔﺘﺘﺢ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﺗﻘﺺ ﻗﺼﺔ ﺇﺧﺮﺍﺝ‬
‫ﺍﻪﻠﻟ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺩﻳﺎﺭﻫﻢ‪ ,‬ﻭﺇﻋﻄﺎﺋﻬﺎ ﻟﻠﻤﺆﻣﻨﲔ ﺑﻪ ﺍﳌﺴﺒﺤﲔ ﺍﳌﻤﺠﺪﻳﻦ‬
‫ﻷﺳﻤﺎﺋﻪ ﺍﳊﺴﻨﻰ‪ ,‬ﻭﻫﻮ ﺍﻟﻘﻮﻱ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻧﺼﺮ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺳﺤﻖ ﺃﻋﺪﺍﺋﻪ‪ ,‬ﺍﳊﻜﻴﻢ ﻓﻲ ﺗﺪﺑﻴﺮﻩ‬
‫ﻭﺗﻘﺪﻳﺮﻩ )‪.(13‬‬

‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ ﺍﻟﺼﻒ }ﺳﺒﺢ ﻪﻠﻟ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ ﻭﻫﻮ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ{ ﲡﺊ ﻫﺬﻩ ﺍﻟﺘﺴﺒﻴﺤﺔ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻪﻠﻟ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ‪ ,‬ﻓﻲ ﻣﻄﻠﻊ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ‬
‫ﺗﻌﻠﻦ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﺩﻳﻨﻬﻢ ﻫﻮ ﺍﳊﻠﻘﺔ ﺍﻷﺧﻴﺮﺓ ﻓﻲ ﺩﻳﻦ ﺍﻪﻠﻟ‪ ,‬ﻭﺃﻧﻬﻢ ﻫﻢ ﺍﻷﻣﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺬﻱ ﻳﻮﺣﺪ ﺍﻪﻠﻟ‪ ,‬ﻭﻳﻨﻜﺮ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﺸﺮﻛﲔ ﻛﻔﺮﻫﻢ ﻭﺷﺮﻛﻬﻢ‪ ,‬ﻭﺍﻟﺬﻱ ﻳﺪﻋﻮﻫﻢ ﻟﻠﺠﻬﺎﺩ‬
‫ﻟﻨﺼﺮﺗﻪ‪ ,‬ﻓﻴﻮﺣﻲ ﻫﺬﺍ ﺍﳌﻄﻠﻊ ﺇﻟﻰ ﺃﻥ ﺍﻷﻣﺎﻧﺔ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻫﻲ ﺃﻣﺎﻧﺔ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ‪,‬‬
‫ﻭﺃﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﻲ ﻳﻄﻠﺐ ﺇﻟﻴﻬﻢ ﺍﳉﻬﺎﺩ ﻓﻴﻬﺎ ﻫﻲ ﻋﻘﻴﺪﺓ ﻛﻞ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ )‪.(14‬‬

‫ﺣﺮوف اﻟﻬﺠﺎء‪:‬‬
‫ﻭﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ,‬ﻟﻠﺒﺪﺍﻳﺎﺕ ﺍﳌﻠﻔﺘﺔ‪ ,‬ﺍﳉﺎﺫﺑﺔ ﻟﻼﻧﺘﺒﺎﻩ ﺍﻹﻧﺴﺎﻧﻲ‪ ,‬ﺑﺪﺀ ﺑﻌﺾ ﺍﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
‫ﺑﺤﺮﻭﻑ ﻫﺠﺎﺋﻴﺔ ﻣﺘﻘﻄﻌﺔ‪ ..‬ﻭﻫﻲ ﺑﺪﺍﻳﺎﺕ ﺗﻮﻗﻆ ﻓﻲ ﺍﻟﻌﺮﺑﻲ – ﺑﻘﻮﺓ ﻭﻋﻤﻖ – ﺇﺣﺴﺎﺳﻪ ﺍﻟﻠﻐﻮﻱ‪,‬‬
‫ﻭﻭﻋﻴﻪ ﺍﻟﻌﻘﻠﻲ )‪ ..(15‬ﻓﻘﺪ ﺑﺪﺋﺖ ﺗﺴﻊ ﻭﻋﺸﺮﻭﻥ ﺳﻮﺭﺓ ﻗﺮﺁﻧﻴﺔ ﺑﺤﺮﻭﻑ ﻫﺠﺎﺋﻴﺔ ﻣﻘﻄﻌﺔ‪ ..‬ﻣﻨﻬﺎ ﻣﺎ‬
‫ﺟﺎﺀ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﻣﺜﻞ )ﺹ – ﻕ – ﻥ( ﻭﺣﺮﻓﲔ ﻣﺜﻞ )ﺣﻢ( ﻭﺛﻼﺛﺔ ﻣﺜﻞ )ﺃﻟﻢ( ﻭﺃﺭﺑﻌﺔ ﻣﺜﻞ‬
‫)ﺍﳌﺺ( ﻭﺧﻤﺴﺔ ﻣﺜﻞ )ﻛﻬﻴﻌﺺ( ﻷﻥ ﺃﺳﺎﻟﻴﺐ ﻛﻼﻣﻬﻢ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺣﺮﻑ ﻭﻋﻠﻰ ﺣﺮﻓﲔ ﻭﻋﻠﻰ‬
‫ﺛﻼﺛﺔ ﻭﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻭﻋﻠﻰ ﺧﻤﺴﺔ ﻻ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ )‪ ..(16‬ﻭﻳﻼﺣﻆ ﺃﻥ ﺗﻠﻚ ﺍﻟﺴﻮﺭ ﺗﺘﺤﺪﺙ ﻋﻦ ﻏﺮﻳﺐ‬
‫ﻏﻴﺮ ﻣﺄﻟﻮﻑ ﻣﺜﻞ‪ :‬ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻭﺃﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ‪ ,‬ﻭﺍﻟﺘﻨﻮﻳﻪ ﺑﺸﺄﻥ ﺍﻟﻌﻠﻢ‪ ,‬ﻭﺍﳋﻠﻖ ﻭﺍﻹﻳﺠﺎﺩ ﻋﻠﻰ ﻃﺮﻳﻖ ﻏﻴﺮ‬
‫ﻣﺄﻟﻮﻓﺔ‪ .‬ﻭﻟﻌﻠﻬﺎ ﺑﺪﺋﺖ ﻛﻠﻬﺎ ﺑﻬﺬﺍ ﺍﻟﺒﺪﺀ ﻏﻴﺮ ﺍﳌﺄﻟﻮﻑ‪ ,‬ﻭﻫﻮ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﺍﻟﻬﺠﺎﺋﻴﺔ ﺍﻟﺘﻲ ﺗﻨﻄﻖ‬
‫ﺑﺄﺳﻤﺎﺋﻬﺎ ﻻ ﻤﺑﺴﻤﻴﺎﺗﻬﺎ‪ ,‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﺍﻟﺒﺪﺀ ﺍﻟﻐﺮﻳﺐ ﻗﺮﻋﺎ ﻟﻸﺳﻤﺎﻉ‪ ,‬ﻭﺇﻋﺪﺍﺩﺍﹱ ﻟﺘﻠﻘﻲ ﻏﺮﺍﺋﺐ ﻻ‬
‫ﺗﻌﺮﻑ ﺍﻟﺴﲍ ﺍﳌﺄﻟﻮﻓﺔ )‪.(17‬‬

‫‪٢٣٤‬‬
 ‫ﻭﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺃﻟﻢ* ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ‬
‫ﻟﻠﻤﺘﻘﲔ{ )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺘﺎﻥ ‪.(2-1‬‬

‫ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺑﻬﺬﻩ ﺍﻷﺣﺮﻑ ﺍﻟﻬﺠﺎﺋﻴﺔ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻘﻄﻌﺔ »ﺃﻟﻒ‪ .‬ﻻﻡ‪ .‬ﻣﻴﻢ« ﻭﻫﻲ ﺣﺮﻭﻑ ﺗﻨﻄﻖ‬
‫ﺑﺄﺳﻤﺎﺋﻬﺎ ﻻ ﻤﺑﺴﻴﺎﺗﻬﺎ – ﻛﻤﺎ ﺳﺒﻖ ﺇﻳﻀﺎﺣﻪ‪ -‬ﻳﻠﻴﻬﺎ ﺍﳊﺪﻳﺚ ﻋﻦ ﻛﺘﺎﺏ ﺍﻪﻠﻟ }ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻻ‬
‫ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ ﻟﻠﻤﺘﻘﲔ{‪ ..‬ﻭﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻮﺭﺓ ﻭﺗﺼﺪﻳﺮﻫﺎ ﺑﻬﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﻬﺠﺎﺋﻴﺔ‪ ,‬ﻳﺠﺬﺏ ﺃﻧﻈﺎﺭ‬
‫ﺍﳌﻌﺮﺿﲔ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ,‬ﺇﺫ ﻳﻄﺮﻕ ﺃﺳﻤﺎﻋﻬﻢ ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﻟﻔﺎﻅ ﻏﻴﺮ ﻣﺄﻟﻮﻓﺔ ﻓﻲ‬
‫ﺗﺨﺎﻃﺒﻬﻢ‪ ,‬ﻓﻴﻨﺘﺒﻬﻮﺍ ﺇﻟﻰ ﻣﺎ ﻳﻠﻘﻰ ﺇﻟﻴﻬﻢ ﻣﻦ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ‪ .‬ﻓﻔﻲ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﻟﻠﺘﻨﺒﻴﻪ ﺇﻟﻰ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻣﺆﻟﻒ ﻣﻦ ﺟﻨﺲ ﻫﺬﻩ ﺍﻷﺣﺮﻑ‪ ,‬ﻭﻫﻲ ﻓﻲ ﻣﺘﻨﺎﻭﻝ ﺍﳌﺨﺎﻃﺒﲔ ﺑﻪ ﻣﻦ ﺍﻟﻌﺮﺏ‪ ,‬ﻭﻟﻜﻨﻪ ﻣﻊ‬
‫ﻫﺬﺍ ﻫﻮ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻌﺠﺰ‪ ,‬ﺍﻟﺬﻱ ﻻ ﳝﻠﻜﻮﻥ ﺃﻥ ﻳﺼﻮﻏﻮﺍ ﻣﻦ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﻣﺜﻠﻪ‪ .‬ﻭﻗﺪ ﲢﺪﺍﻫﻢ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮﺓ ﻭﻣﺮﺓ ﻭﻣﺮﺓ ﺃﻥ ﻳﺄﺗﻮﺍ ﻤﺑﺜﻠﻪ‪ ,‬ﺃﻭ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﺜﻠﻪ‪ ,‬ﺃﻭ ﺳﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ‪ ,‬ﻓﻼ ﳝﻠﻜﻮﻥ‬
‫ﻟﻬﺬﺍ ﺍﻟﺘﺤﺪﻱ ﺟﻮﺍﺑﺎ)‪.(18‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﻴﺮ‪ :‬ﻭﻟﻬﺬﺍ ﻛﻞ ﺳﻮﺭﺓ ﺍﻓﺘﺘﺤﺖ ﺑﺎﳊﺮﻭﻑ‪ ,‬ﻓﻼﺑﺪ ﺃﻥ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻘﺮﺁﻥ‪,‬‬
‫ﻭﺑﻴﺎﻥ ﺇﻋﺠﺎﺯﻩ ﻭﻋﻈﻤﺘﻪ )‪ ..(19‬ﻣﺜﻞ }ﺃﻟﻢ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ{ )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪.(1‬‬

‫‪} -‬ﺍﻟﻢ* ﺍﻪﻠﻟ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ{ )ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺘﺎﻥ‬
‫‪(2-1‬‬

‫‪} -‬ﺍﻟـﻤﺺ* ﻛﺘﺎﺏ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻓﻼ ﻳﻜﻦ ﻓﻲ ﺻﺪﺭﻙ ﺣﺮﺝ ﻣﻨﻪ ﻟﺘﻨﺬﺭ ﺑﻪ ﻭﺫﻛﺮﻯ ﻟﻠﻤﺆﻣﻨﲔ{‬
‫)ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬

‫)ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺔ‪(1‬‬ ‫‪} -‬ﺍﻟـﻤﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳊﻜﻴﻢ{‬

‫)ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺔ ‪(1‬‬ ‫‪} -‬ﺍﻟﺮ ﻛﺘﺎﺏ ﺃﺣﻜﻤﺖ ﺁﻳﺎﺗﻪ ﺛﻢ ﻓﺼﻠﺖ ﻣﻦ ﻟﺪﻥ ﺣﻜﻴﻢ ﺧﺒﻴﺮ{‬

‫‪} -‬ﺍﻟﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ{ )ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺍﻵﻳﺔ ‪(1‬‬

‫)ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺍﻵﻳﺔ ‪(1‬‬ ‫‪} -‬ﺍﻟـﻤﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ{‬

‫)ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻳﺔ ‪(1‬‬ ‫‪} -‬ﺍﻟﺮ ﻛﺘﺎﺏ ﺃﻧﺰﻟﻨﺎﻩ ﺇﻟﻴﻚ{‬

‫‪} -‬ﺍﻟﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺮﺁﻥ ﻣﺒﲔ{ )ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺍﻵﻳﺔ ‪(1‬‬

‫‪٢٣٥‬‬
 ‫)ﺳﻮﺭﺓ ﻃﻪ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﻃﻪ* ﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺸﻘﻰ{‬

‫)ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﻃﺴﻢ* ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ{‬

‫)ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ ‪(1‬‬ ‫‪} -‬ﻃﺲ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻛﺘﺎﺏ ﻣﺒﲔ{‬

‫)ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﻃﺴﻢ* ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ{‬

‫)ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﺍﻟﻢ* ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳊﻜﻴﻢ{‬

‫)ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﺍﻟﻢ* ﺗﻨﺰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ{‬

‫)ﺳﻮﺭﺓ ﻳﺲ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﻳﺲ* ﻭﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ{‬

‫)ﺳﻮﺭﺓ ﺹ ﺍﻵﻳﺔ ‪(1‬‬ ‫‪} -‬ﺹ ﻭﺍﻟﻘﺮﺁﻥ ﺫﻱ ﺍﻟﺬﻛﺮ{‬

‫‪} -‬ﺣﻢ* ﺗﻨﺰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻪﻠﻟ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻴﻢ{ )ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬

‫)ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﺣﻢ* ﺗﻨﺰﻳﻞ ﻣﻦ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ{‬

‫)ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﺣﻢ* ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ{‬

‫‪} -‬ﺣﻢ* ﺗﻨﺰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻪﻠﻟ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ{ )ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬

‫‪} -‬ﺣﻢ* ﺗﻨﺰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻪﻠﻟ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ{ )ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬

‫)ﺳﻮﺭﺓ ﻕ ﺍﻵﻳﺘﺎﻥ ‪(2-1‬‬ ‫‪} -‬ﻕ* ﻭﺍﻟﻘﺮﺁﻥ ﺍﳌﺠﻴﺪ{‬

‫ﻛﺬﻟﻚ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺒﺪﺀ ﺍﻟﻐﺮﻳﺐ ﻏﻴﺮ ﺍﳌﺄﻟﻮﻑ ﺑﺘﻠﻚ ﺍﳊﺮﻭﻑ ﺍﻟﻬﺠﺎﺋﻴﺔ‪ ,‬ﻟﻴﻜﻮﻥ ﺍﻟﺒﺪﺀ ﺍﻟﻐﺮﻳﺐ‬
‫ﻗﺮﻋﺎ ﻟﻸﺳﻤﺎﻉ‪ ,‬ﻭﺇﻋﺪﺍﺩﺍ ﻟﺘﻠﻘﻲ ﻏﺮﺍﺋﺐ ﻻ ﺗﻌﺮﻑ ﺍﻟﺴﲍ ﺍﳌﺄﻟﻮﻓﺔ‪ ,‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻮﺍﻓﻖ‬
‫ﺍﻟﺘﺎﻣﲔ ﺑﲔ ﺍﳌﺪﺧﻞ ﻭﺑﲔ ﻣﺎ ﻳﻠﻴﻪ ﻣﻦ ﺗﻔﺼﻴﻞ‪.‬‬

‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ ﺑﺪﺀ ﺳﻮﺭﺓ ﻣﺮﱘ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻛﻬﻴﻌﺺ(‪ ..‬ﻭﻗﺪ ﺫﻛﺮﺕ ﺗﻠﻚ ﺍﻟﺴﻮﺭﺓ ﻗﺼﺘﲔ‬
‫ﻏﺮﻳﺒﺘﲔ ﻋﺠﻴﺒﺘﲔ‪ :‬ﻗﺼﺔ ﻧﺒﻲ ﺍﻪﻠﻟ ﺯﻛﺮﻳﺎ ﻭﻭﻟﺪﻩ ﻳﺤﻴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺭﺯﻗﻪ ﺍﻪﻠﻟ ﺑﻪ ﻣﻊ ﺃﻥ‬
‫ﺍﻣﺮﺃﺗﻪ ﻛﺎﻧﺖ ﻋﺎﻗﺮﺍ‪ ,‬ﻭﻛﺎﻥ ﻫﻮ ﻗﺪ ﺑﻠﻎ ﻣﻦ ﺍﻟﻜﺒﺮ ﻋﺘﻴﺎ )ﻗﺎﻝ ﺭﺏ ﺃﻧﻰ ﻳﻜﻮﻥ ﻟﻲ ﻏﻼﻡ ﻭﻛﺎﻧﺖ ﺍﻣﺮﺃﺗﻲ‬
‫ﻋﺎﻗﺮﺍ ﻭﻗﺪ ﺑﻠﻐﺖ ﻣﻦ ﺍﻟﻜﺒﺮ ﻋﺘﻴﺎ( )ﺳﻮﺭﺓ ﻣﺮﱘ ﺍﻵﻳﺔ ‪ ,(8‬ﻭﻛﺬﻟﻚ ﻗﺼﺔ ﺍﻟﺴﻴﺪﺓ ﻣﺮﱘ ﻭﻭﻟﺪﻫﺎ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ,‬ﻭﻫﻲ ﺃﻛﺜﺮ ﻏﺮﺍﺑﺔ ﻣﻦ ﺍﻟﻘﺼﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ,‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺃﳒﺒﺖ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﳝﺴﻬﺎ‬

‫‪٢٣٦‬‬
 ‫ﺑﺸﺮ }ﻗﺎﻟﺖ ﺃﻧﻰ ﻳﻜﻮﻥ ﻟﻲ ﻏﻼﻡ ﻭﻟﻢ ﳝﺴﺴﻨﻲ ﺑﺸﺮ ﻭﻟﻢ ﺃﻙ ﺑﻐﻴﺎ{ )ﺳﻮﺭﺓ ﻣﺮﱘ ﺍﻵﻳﺔ ‪.(20‬‬

‫ﻛﺎﻥ ﻫﺬﺍ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻟﺒﺪﺍﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺜﻴﺮﺓ ﻟﻼﻧﺘﺒﺎﻩ ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ,‬ﻓﺎﳊﺮﻭﻑ‬
‫ﻋﺮﺑﻴﺔ ﳑﺎ ﻳﺄﻟﻔﻪ ﺍﻟﻨﺎﺱ‪ ,‬ﻭﻳﺤﺮﻛﻮﻥ ﺃﻟﺴﻨﺘﻬﻢ ﺑﻬﺎ‪ ,‬ﻭﻟﻜﻦ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﺍﻟﺘﺮﻛﻴﺐ‪ ,‬ﻭﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ‬
‫ﺍﶈﺮﻛﺔ ﻟﻼﻧﺘﺒﺎﻩ‪ ,‬ﺍﳌﻮﻗﻈﺔ ﻟﻠﺤﺲ ﺍﻟﻠﻐﻮﻱ‪ ,‬ﻭﺍﻟﻌﻘﻠﻲ‪ ,‬ﺍﳌﻠﻔﺘﺔ ﻟﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ )‪.(20‬‬

‫اﻻﺳﺘﻔﺘﺎح ﺑﺎﻟﻨﺪاء‪:‬‬
‫ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﻨﺪﺍﺀ ﻭﺭﺩ ﻓﻲ ﻋﺸﺮ ﺳﻮﺭ ﻗﺮﺁﻧﻴﺔ ﻣﻦ ﺑﻴﻨﻬﺎ ﺧﻤﺲ ﺳﻮﺭ ﺑﺪﺃﺕ‬
‫ﺑﻨﺪﺍﺀ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻼﻡ‪ ,‬ﻭﻣﻨﻬﺎ ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ )ﺍﻷﺣﺰﺍﺏ( ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﺎ ﺃﻳﻬﺎ‬
‫ﺍﻟﻨﺒﻲ ﺍﺗﻖ ﺍﻪﻠﻟ ﻭﻻ ﺗﻄﻊ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺇﻥ ﺍﻪﻠﻟ ﻛﺎﻥ ﻋﻠﻴﻤﺎ ﺣﻜﻴﻤﺎ * ﻭﺍﺗﺒﻊ ﻣﺎ ﻳﻮﺣﻰ ﺇﻟﻴﻚ‬
‫ﻣﻦ ﺭﺑﻚ ﺇﻥ ﺍﻪﻠﻟ ﻛﺎﻥ ﻤﺑﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﻴﺮﺍ * ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﻪﻠﻟ ﻭﻛﻔﻰ ﺑﺎﻪﻠﻟ ﻭﻛﻴﻼ{‪.‬‬

‫ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﺗﺘﻮﻟﻰ ﺗﻨﻈﻴﻢ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ ﺑﺘﺸﺮﻳﻌﺎﺕ ﻭﺃﻭﺿﺎﻉ ﺟﺪﻳﺪﺓ‪ ,‬ﺫﻟﻚ‬
‫ﺍﻟﺒﺪﺀ ﺑﺘﻮﺟﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﺇﻟﻰ ﺗﻘﻮﻯ ﺍﻪﻠﻟ‪ ,‬ﻭﻋﺪﻡ ﺍﻟﻄﺎﻋﺔ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ‪,‬‬
‫ﻭﺍﺗﺒﺎﻉ ﻣﺎ ﻳﻮﺣﻲ ﺇﻟﻴﻪ ﺭﺑﻪ‪ ,‬ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪ ,‬ﻭﻫﻮ ﺍﻟﺒﺪﺀ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺳﺎﺋﺮ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺴﻮﺭﺓ‪,‬‬
‫ﻣﻦ ﺗﻨﻈﻴﻤﺎﺕ ﻭﺃﺣﺪﺍﺙ‪ ,‬ﺑﺎﻷﺻﻞ ﺍﻟﻜﺒﻴﺮ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺷﺮﺍﺋﻊ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺗﻮﺟﻴﻬﺎﺗﻪ‪ ,‬ﻭﻧﻈﻤﻪ‪,‬‬
‫ﻭﺃﻭﺿﺎﻋﻪ‪ ,‬ﻭﺁﺩﺍﺑﻪ ﻭﺃﺧﻼﻗﻪ‪ ..‬ﺃﺻﻞ ﺍﺳﺘﺸﻌﺎﺭ ﺍﻟﻘﻠﺐ ﳉﻼﻝ ﺍﻪﻠﻟ ﻭﺍﻻﺳﺘﺴﻼﻡ ﺍﳌﻄﻠﻖ ﻹﺭﺍﺩﺗﻪ‪,‬‬
‫ﻭﺍﺗﺒﺎﻉ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ‪ ,‬ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪ ,‬ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﻟﻰ ﺣﻤﺎﻳﺘﻪ ﻭﻧﺼﺮﺗﻪ )‪.(21‬‬

‫ﻭﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ )ﺍﻟﻄﻼﻕ( ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺒﻲ ﺇﺫﺍ ﻃﻠﻘﺘﻢ ﺍﻟﻨﺴﺎﺀ ﻓﻄﻠﻘﻮﻫﻦ ﻟﻌﺪﺗﻬﻦ‬
‫ﻭﺃﺣﺼﻮﺍ ﺍﻟﻌﺪﺓ ﻭﺍﺗﻘﻮﺍ ﺍﻪﻠﻟ{‪ ..‬ﻫﺬﺍ ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻟﺘﻲ ﺑﲔ ﺍﻪﻠﻟ ﻓﻴﻬﺎ ﺑﻌﺾ ﺃﺣﻜﺎﻣﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺃﻭﻝ ﺣﻜﻢ ﻳﻮﺟﻪ ﺍﳋﻄﺎﺏ ﺑﻪ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ] »ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺒﻲ« ﺛﻢ ﻳﻈﻬﺮ ﺃﻥ ﺍﳊﻜﻢ ﺧﺎﺹ‬
‫ﺑﺎﳌﺴﻠﻤﲔ ﻻ ﺑﺸﺨﺼﻪ ]‪ ..‬ﻓﻴﻮﺣﻲ ﻫﺬﺍ ﺍﻟﻨﺴﻖ ﻣﻦ ﺍﻟﺘﻌﺒﻴﺮ ﻤﺑﺎ ﻭﺭﺍﺀﻩ‪ ,‬ﻭﻫﻮ ﺇﺛﺎﺭﺓ ﺍﻻﻫﺘﻤﺎﻡ‪,‬‬
‫ﻭﺗﺼﻮﻳﺮ ﺍﳉﺪﻳﺔ‪ ..‬ﻓﻬﻮ ﺃﻣﺮ ﺫﻭ ﺑﺎﻝ‪ ,‬ﻳﻨﺎﺩﻱ ﺍﻪﻠﻟ ﻧﺒﻴﻪ ﺑﺸﺨﺼﻪ ﻟﻴﻠﻘﻲ ﺇﻟﻴﻪ ﻓﻴﻪ ﻳﺄﻣﺮﻩ‪ ,‬ﻛﻤﺎ ﻳﺒﻠﻐﻪ ﳌﻦ‬
‫ﻭﺭﺍﺀﻩ‪ ,‬ﻭﻫﻲ ﺇﻳﺤﺎﺀﺍﺕ ﻧﻔﺴﻴﺔ ﻭﺍﺿﺤﺔ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﺩ ﺑﻬﺎ ﻣﻦ ﺍﺣﺘﻔﺎﻝ ﻭﺍﺣﺘﺸﺎﺩ )‪.(22‬‬

‫ﻛﺬﻟﻚ ﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻠﺒﺪﺍﻳﺎﺕ ﺍﳌﻠﻔﺘﺔ ﻟﻠﻨﻈﺮ‪ ,‬ﺍﺳﺘﻔﺘﺎﺡ ﺑﻌﺾ ﺍﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﻨﺪﺍﺀ ﺍﻷﻣﺔ‬
‫ﻣﺜﻞ }ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ{ ﻭ}ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ{‪ ,‬ﻓﺈﻥ ﺍﻟﻨﺪﺍﺀ ﻳﻮﻗﻆ ﺍﻟﺴﺎﻣﻌﲔ ﻟﻺﺻﻐﺎﺀ ﺇﻟﻴﻪ‪.‬‬

‫ﻭﻣﻦ ﺫﻟﻚ ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ )ﺍﳊﺠﺮﺍﺕ( ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ ﻳﺪﻱ‬
‫ﺍﻪﻠﻟ ﻭﺭﺳﻮﻟﻪ ﻭﺍﺗﻘﻮﺍ ﺍﻪﻠﻟ ﺇﻥ ﺍﻪﻠﻟ ﺳﻤﻴﻊ ﻋﻠﻴﻢ{‪.‬‬

‫‪٢٣٧‬‬
‫ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺑﺄﻭﻝ ﻧﺪﺍﺀ ﺣﺒﻴﺐ‪ ,‬ﻭﺃﻭﻝ ﺍﺳﺘﺠﺎﺷﺔ ﻟﻠﻘﻠﻮﺏ }ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ{ ﻧﺪﺍﺀ ﻣﻦ ﺍﻪﻠﻟ‬
‫ﺗﻌﺎﻟﻰ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ ﺑﺎﻟﻐﻴﺐ ﻭﺍﺳﺘﺠﺎﺷﺔ ﻟﻘﻠﻮﺑﻬﻢ ﺑﺎﻟﺼﻔﺔ ﺍﻟﺘﻲ ﺗﺮﺑﻄﻪ ﺑﻪ ﻭﺗﺸﻌﺮﻫﻢ ﺑﺄﻧﻬﻢ ﻟﻪ‬
‫ﻭﺃﻧﻬﻢ ﻳﺤﻤﻠﻮﻥ ﺷﺎﺭﺗﻪ‪ ,‬ﻭﺃﻧﻬﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻮﻛﺐ ﻋﺒﻴﺪﻩ‪ ,‬ﻭﺟﻨﻮﺩﻩ‪ ,‬ﻭﺃﻧﻬﻢ ﻫﻨﺎ ﻷﻣﺮ ﻳﻘﺪﺭﻩ ﻭﻳﺮﻳﺪﻩ‪,‬‬
‫ﻭﺍﻧﻪ ﺣﺒﺐ ﺇﻟﻴﻬﻢ ﺍﻹﳝﺎﻥ‪ ,‬ﻭﺯﻳﻨﻪ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﺍﺧﺘﻴﺎﺭﺍ ﻟﻬﻢ‪ ,‬ﻭﻣﻨﺔ ﻋﻠﻴﻬﻢ‪ ,‬ﻓﺄﻭﻟﻰ ﻟﻬﻢ ﺃﻥ ﻳﻘﻔﻮﺍ ﺣﻴﺚ‬
‫ﺃﺭﺍﺩ ﻟﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ‪ ,‬ﻭﺃﻥ ﻳﻘﻔﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﻪﻠﻟ ﻣﻮﻗﻒ ﺍﳌﻨﺘﻈﺮ ﻟﻘﻀﺎﺋﻪ‪ ,‬ﻭﺗﻮﺟﻴﻬﻪ ﻓﻲ ﻧﻔﺴﻪ ﻭﻓﻲ‬
‫ﻏﻴﺮﻩ‪ ,‬ﻳﻔﻌﻞ ﻣﺎ ﻳﺆﻣﺮ‪ ,‬ﻭﻳﺮﺿﻰ ﻤﺑﺎ ﻗﺴﻢ‪ ,‬ﻭﻳﺴﻠﻢ ﻭﻳﺴﺘﺴﻠﻢ )‪.(23‬‬

‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ )ﺍﳌﻤﺘﺤﻨﺔ( ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﻭﺍ‬
‫ﻋﺪﻭﻱ ﻭﻋﺪﻭﻛﻢ ﺃﻭﻟﻴﺎﺀ ﺗﻠﻘﻮﻥ ﺇﻟﻴﻬﻢ ﺑﺎﳌﻮﺩﺓ{‪ .‬ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺑﺬﻟﻚ ﺍﻟﻨﺪﺍﺀ ﺍﻟﻮﺩﻭﺩ ﺍﳌﻮﺣﻲ }ﻳﺎ‬
‫ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ{ ﻧﺪﺍﺀ ﻣﻦ ﺭﺑﻬﻢ ﺍﻟﺬﻱ ﺁﻣﻨﻮﺍ ﺑﻪ‪ ,‬ﻳﺪﻋﻮﻫﻢ ﺑﺎﺳﻢ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﻨﺘﺴﺒﻮﻥ ﺇﻟﻴﻪ‪,‬‬
‫ﻟﻴﺒﺼﺮﻫﻢ ﺑﺤﻘﺎﺋﻖ ﻣﻮﻗﻔﻬﻢ‪ ,‬ﻭﻳﺤﺬﺭﻫﻢ ﺣﺒﺎﺋﻞ ﺃﻋﺪﺍﺋﻬﻢ ﻭﻳﺬﻛﺮﻫﻢ ﺑﺎﳌﻬﻤﺔ ﺍﳌﻠﻘﺎﺓ ﻋﻠﻰ ﻋﺎﺗﻘﻬﻢ )‪.(24‬‬

‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﺍﺳﺘﻔﺘﺎﺡ ﻣﻮﺟﻪ ﻟﻠﻨﺎﺱ ﺟﻤﻴﻌﺎ‪ ,‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ‬
‫ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻖ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺑﺚ ﻣﻨﻬﻤﺎ ﺭﺟﺎﻻ ﻛﺜﻴﺮﺍ ﻭﻧﺴﺎﺀ ﻭﺍﺗﻘﻮﺍ ﺍﻪﻠﻟ ﺍﻟﺬﻱ‬
‫ﺗﺴﺎﺀﻟﻮﻥ ﺑﻪ ﻭﺍﻷﺭﺣﺎﻡ ﺇﻥ ﺍﻪﻠﻟ ﻛﺎﻥ ﻋﻠﻴﻜﻢ ﺭﻗﻴﺒﺎ{ )ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪.(1‬‬

‫ﻓﻘﺪ ﺍﻓﺘﺘﺢ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺗﻠﻚ ﺍﻟﺴﻮﺭﺓ ﺑﻨﺪﺍﺀ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‪ ,‬ﻟﻴﻮﻗﻆ ﻓﻴﻬﻢ ﺍﻹﺻﻐﺎﺀ ﺇﻟﻴﻪ‪,‬‬
‫ﻭﺃﻣﺮﻫﻢ ﺑﺘﻘﻮﻯ ﺍﻪﻠﻟ‪ ,‬ﻭﺫﻛﺮﻫﻢ ﻓﻲ ﺳﺒﻴﻞ ﺫﻟﻚ ﺍﻷﻣﺮ ﺑﻨﻌﻤﺔ ﺍﳋﻠﻖ ﻭﺍﻹﻳﺠﺎﺩ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‪ ,‬ﻓﻜﺎﻥ‬
‫ﻟﻠﻨﺎﺱ ﺟﻤﻴﻌﺎ ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ‪ ,‬ﺛﻢ ﺃﻋﺎﺩ ﺍﻷﻣﺮ ﺑﺘﻘﻮﻯ ﺍﻪﻠﻟ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﺗﻔﺰﻉ ﺍﻟﻘﻠﻮﺏ‪ ,‬ﻭﺗﺘﻮﺛﻖ ﺍﻟﻌﻼﺋﻖ‪,‬‬
‫ﻭﺗﺘﻘﻮﻯ ﺍﻷﺭﺣﺎﻡ ﺍﻟﺘﻲ ﺑﻴﻨﻬﻢ‪ ,‬ﻭﺍﻟﺘﻲ ﺗﺮﺟﻊ ﺇﻟﻰ ﺃﺻﻞ ﻭﺍﺣﺪ‪ ..‬ﻭﻗﺪ ﻣﻬﺪﺕ ﺍﻵﻳﺔ ﺑﻬﺬﺍ ﻛﻠﻪ ﻟﻸﺣﻜﺎﻡ‬
‫ﺍﻟﺘﻲ ﻭﺿﻌﻬﺎ ﺍﻪﻠﻟ ﻟﻠﻨﺎﺱ ﻓﻲ ﺗﻠﻚ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻭﺍﻟﺘﻲ ﻳﻨﻈﻢ ﺑﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺷﺌﻮﻧﻬﻢ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ,‬ﻭﻳﺤﻔﻈﻮﻥ‬
‫ﻤﺑﺮﺍﻋﺎﺗﻬﺎ ﻭﺗﻨﻔﻴﺬﻫﺎ ﻛﻴﺎﻧﻬﻢ ﻭﺍﺳﺘﻘﻼﻟﻬﻢ‪ ,‬ﻭﻳﺪﻓﻌﻮﻥ ﺑﻬﺎ ﻛﻴﺪ ﺍﻟﻜﺎﺋﺪﻳﻦ‪ ,‬ﻭﺇﻏﺎﺭﺓ ﺍﶈﺎﺭﺑﲔ )‪.(25‬‬

‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀ ﻋﻈﻴﻢ{ )ﺳﻮﺭﺓ ﺍﳊﺞ‬
‫ﺍﻵﻳﺔ ‪ ,(1‬ﺣﻴﺚ ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﻨﺪﺍﺀ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻨﺎﺱ ﺟﻤﻴﻌﺎ‪ ,‬ﻳﺪﻋﻮﻫﻢ ﺇﻟﻰ ﺗﻘﻮﻯ ﺍﻪﻠﻟ‪ ,‬ﻭﺗﺨﻮﻓﻬﻢ‬
‫ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ‪ ,‬ﻭﻳﺼﻒ ﺍﻟﻬﻮﻝ ﺍﻟﻌﻨﻴﻒ ﺍﳌﺮﻫﻮﺏ ﺍﳌﺼﺎﺣﺐ ﻟﻬﺎ‪ ..‬ﻭﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻭﺍﻟﺒﺪﺀ ﻳﻨﺎﺳﺐ‬
‫ﺟﻮ ﺍﻟﺴﻮﺭﺓ ﻛﻠﻬﺎ‪ ,‬ﺣﻴﺚ ﺗﺴﻮﺩﻫﺎ ﻇﻼﻝ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﻌﻨﻒ ﻭﺍﻟﺮﻫﺒﺔ‪ ,‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﺘﺮﻫﻴﺐ‪,‬‬
‫ﻭﺍﺳﺘﺠﺎﺷﺔ ﻣﺸﺎﻋﺮ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻮﺟﻞ ﻭﺍﻻﺳﺘﺴﻼﻡ‪ ,‬ﻭﺗﺒﺪﻭ ﻫﺬﻩ ﺍﻟﻈﻼﻝ ﻭﺍﳌﺸﺎﻫﺪ ﻭﺗﺒﺮﺯ ﻓﻲ‬
‫ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ‪ ,‬ﻭﺍﻟﺘﺨﻮﻳﻒ ﻣﻦ ﺍﻟﺴﺎﻋﺔ‪ ,‬ﻭﺇﺛﺒﺎﺕ ﺍﻟﺒﻌﺚ‪ ,‬ﻭﺇﻧﻜﺎﺭ ﺍﻟﺸﺮﻙ‪ ,‬ﻭﻣﺸﺎﻫﺪ ﺍﻟﻘﻴﺎﻣﺔ‪,‬‬
‫ﻭﻣﺼﺎﺭﻉ ﺍﻟﻐﺎﺑﺮﻳﻦ‪ ,‬ﻭﺁﻳﺎﺕ ﺍﻪﻠﻟ ﺍﳌﺒﺜﻮﺛﺔ ﻓﻲ ﺻﻔﺤﺎﺕ ﺍﻟﻜﻮﻥ‪ .‬ﻭﺇﻟﻰ ﺟﻮﺍﺭﻫﺎ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻹﺫﻥ‬

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 ‫ﺑﺎﻟﻘﺘﺎﻝ‪ ,‬ﻭﺣﻤﺎﻳﺔ ﺍﻟﺸﻌﺎﺋﺮ‪ ,‬ﻭﺍﻟﻮﻋﺪ ﺑﻨﺼﺮ ﺍﻪﻠﻟ ﳌﻦ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻟﺒﻐﻲ‪ ,‬ﻭﻫﻮ ﺑﺮﺩ ﺍﻟﻌﺪﻭﺍﻥ‪ ,‬ﻭﺍﻷﻣﺮ‬
‫ﺑﺎﳉﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﻪﻠﻟ )‪.(26‬‬

‫اﻻﺳﺘﻔﺘﺎح ﺑﺎﻟﺸﺮط‪:‬‬

‫ﻛﺬﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﺳﺘﻔﺘﺎﺡ ﺍﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﻲ ﺗﺸﺪ ﺍﻻﻧﺘﺒﺎﻩ‪ ,‬ﻭﺗﺜﻴﺮ ﺍﻻﻫﺘﻤﺎﻡ‪ ,‬ﺍﻻﺳﺘﻔﺘﺎﺡ‬
‫ﺑﺎﻟﺸﺮﻁ ﺍﻟﺬﻱ ﺑﺪﺃﺕ ﺑﻪ ﺳﺒﻊ ﺳﻮﺭ ﻛﻤﺎ ﺳﺒﻖ ﺇﻳﻀﺎﺣﻪ‪ .‬ﻭﻣﻨﻬﺎ ﺳﻮﺭﺓ )ﺍﻟﻮﺍﻗﻌﺔ( ﺍﻟﺘﻲ ﺍﻓﺘﺘﺤﺖ‬
‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ )ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ* ﻟﻴﺲ ﻟﻮﻗﻌﺘﻬﺎ ﻛﺎﺫﺑﺔ* ﺧﺎﻓﻀﺔ ﺭﺍﻓﻌﺔ* ﺇﺫﺍ ﺭﺟﺖ ﺍﻷﺭﺽ‬
‫ﺭﺟﺎ* ﻭﺑﺴﺖ ﺍﳉﺒﺎﻝ ﺑﺴﺎ* ﻓﻜﺎﻧﺖ ﻫﺒﺎﺀ ﻣﻨﺒﺜﺎ(‪ ..‬ﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺡ ﻭﺍﺿﺢ ﻓﻴﻪ ﺍﻟﺘﻬﻮﻳﻞ ﻓﻲ ﻋﺮﺽ‬
‫ﻫﺬﺍ ﺍﳊﺪﺙ ﺍﻟﻬﺎﺋﻞ‪ .‬ﻓﻤﺮﺗﲔ ﻳﺒﺪﺃ ﺑﺈﺫﺍ ﺍﻟﺸﺮﻃﻴﺔ ﻭﻳﺬﻛﺮ ﺷﺮﻃﻬﺎ ﻭﻻ ﻳﺬﻛﺮ ﺟﻮﺍﺑﻬﺎ )ﺇﺫﺍ ﻭﻗﻌﺖ‬
‫ﺍﻟﻮﺍﻗﻌﺔ* ﻟﻴﺲ ﻟﻮﻗﻌﺘﻬﺎ ﻛﺎﺫﺑﺔ* ﺧﺎﻓﻀﺔ ﺭﺍﻓﻌﺔ*( ﻭﻟﻜﻦ ﻳﺒﺪﺃ ﺣﺪﻳﺜﺎ ﺟﺪﻳﺪﺍ )ﺇﺫﺍ ﺭﺟﺖ ﺍﻷﺭﺽ‬
‫ﺭﺟﺎ* ﻭﺑﺴﺖ ﺍﳉﺒﺎﻝ ﺑﺴﺎ* ﻓﻜﺎﻧﺖ ﻫﺒﺎﺀ ﻣﻨﺒﺜﺎ( ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﻻ ﻳﻘﻮﻝ‪ :‬ﻣﺎﺫﺍ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﻬﻮﻝ ﺍﻟﻌﻈﻴﻢ‪ ..‬ﻓﻜﺄﳕﺎ ﻫﺬﺍ ﺍﻟﻬﻮﻝ ﻛﻠﻪ ﻣﻘﺪﻣﺔ ﻻ ﻳﺬﻛﺮ ﻧﺘﺎﺋﺠﻬﺎ‪ ,‬ﻷﻥ ﻧﺘﺎﺋﺠﻬﺎ ﺃﻫﻮﻝ ﻣﻦ ﺃﻥ ﻳﺤﻴﻂ‬
‫ﺑﻬﺎ ﺍﻟﻠﻔﻆ‪ ,‬ﺃﻭ ﺗﻌﺒﺮ ﻋﻨﻬﺎ ﺍﻟﻌﺒﺎﺭﺓ‪ .‬ﻭﻫﻜﺬﺍ ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﻤﺑﺎ ﻳﺰﻟﺰﻝ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺒﺸﺮﻱ‪ .‬ﻭﻳﻬﻮﻝ ﺍﳊﺲ‬
‫ﺍﻹﻧﺴﺎﻧﻲ ﲡﺎﻩ ﻗﻀﻴﺔ ﺍﻟﻨﺸﺄﺓ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﻳﻨﻜﺮﻫﺎ ﺍﳌﻨﻜﺮﻭﻥ‪ ,‬ﻭﻳﻜﺬﺏ ﺑﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ )‪.(27‬‬

‫اﺳﺘﻬﻼل ﻓﺮﻳﺪ‪:‬‬

‫ﻭﻫﺬﺍ ﺍﺳﺘﻬﻼﻝ ﻓﺮﻳﺪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻪ – ﻳﻘﻊ ﺿﻤﻦ ﻧﻮﻉ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﳉﻤﻞ ﺍﳋﺒﺮﻳﺔ‪-‬‬
‫ﺍﻓﺘﺘﺢ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺑﻪ ﺳﻮﺭﺓ )ﺍﻟﻨﻮﺭ( ﻟﻜﻲ ﻳﺴﺘﺮﻋﻲ ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻤﲔ‪ ,‬ﻓﻴﻨﻈﺮﻭﺍ ﻣﺎ ﻓﻲ ﺗﻠﻚ‬
‫ﺍﻟﺴﻮﺭﺓ ﻣﻦ ﺃﺣﻜﺎﻡ‪ ,‬ﻭﻣﻮﺍﻋﻆ‪ ,‬ﻭﻳﻌﻤﻠﻮﺍ ﺑﻬﺎ ‪ ..‬ﻓﻬﻲ ﺗﺒﺪﺃ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺳﻮﺭﺓ ﺃﻧﺰﻟﻨﺎﻫﺎ ﻭﻓﺮﺿﻨﺎﻫﺎ‬
‫ﻭﺃﻧﺰﻟﻨﺎ ﻓﻴﻬﺎ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻟﻌﻠﻜﻢ ﺗﺬﻛﺮﻭﻥ( )ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺍﻵﻳﺔ ‪ ..(1‬ﻭﻫﺬﺍ ﺍﻟﺒﺪﺀ ﺍﻟﻔﺮﻳﺪ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﺴﺎﻳﺮﻫﺎ ﻓﻴﻪ ﻣﻘﺪﻣﺔ ﺳﻮﺭﺓ ﺃﺧﺮﻯ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻪ‪ ,‬ﻫﻮ ﺇﻋﻼﻥ ﻗﻮﻱ ﺣﺎﺳﻢ ﻋﻦ ﺗﻘﺮﻳﺮ ﻫﺬﻩ‬
‫ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻭﻓﺮﺿﻬﺎ ﺑﻜﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺣﺪﻭﺩ‪ ,‬ﻭﺗﻜﺎﻟﻴﻒ‪ ,‬ﻭﺁﺩﺍﺏ‪ ,‬ﻭﺃﺧﻼﻕ‪ ,‬ﻛﻤﺎ ﻳﺪﻝ ﻫﺬﺍ ﺍﻟﺒﺪﺀ ﺃﻳﻀﺎ‪,‬‬
‫ﻋﻠﻰ ﻣﺪﻯ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﻌﻨﺼﺮ ﺍﻷﺧﻼﻗﻲ ﻓﻲ ﺍﳊﻴﺎﺓ‪ ,‬ﻭﻣﺪﻯ ﻋﻤﻖ ﻫﺬﺍ ﺍﻟﻌﻨﺼﺮ‬
‫ﻭﺃﺻﺎﻟﺘﻪ ﻓﻲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﻭﻓﻲ ﻓﻜﺮﺓ ﺍﻹﺳﻼﻡ ﻭﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ )‪.(28‬‬

‫ﻭﻧﺘﺄﻣﻞ ﻣﻊ ﺍﻟﺪﻛﺘﻮﺭ ﻛﺎﻣﻞ ﺳﻼﻣﺔ ﺍﻟﺪﻗﺲ)‪ – (29‬ﻓﻲ ﲢﻠﻴﻠﻪ ﺍﻷﺩﺑﻲ ﻟﻜﻠﻤﺎﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪-‬‬
‫ﻣﺪﻯ ﺍﻟﺪﻗﺔ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﻛﻠﻤﺎﺗﻬﺎ‪ ,‬ﻭﺩﻻﻟﺘﻬﺎ ﺍﻟﺼﺮﻳﺤﺔ ﺍﻟﻘﻮﻳﺔ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻬﺎ ‪ ..‬ﻓﻬﺬﺍ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻜﻠﻤﺔ‬

‫‪٢٣٩‬‬
‫)ﺳﻮﺭﺓ( ﺍﻟﻨﻜﺮﺓ ﺃﻓﺎﺩ ﺍﻟﺘﻌﻈﻴﻢ‪ ,‬ﻭﺍﻟﺘﻬﻮﻳﻞ ﻣﻦ ﺷﺄﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻓﻜﻞ ﻣﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺭ‪ ,‬ﻓﻠﻤﺎﺫﺍ‬
‫ﻗﺎﻝ ﻋﻦ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ )ﺳﻮﺭﺓ(? ﻓﻜﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ‪ :‬ﺳﻮﺭﺓ ﻭﻣﺎ ﺇﺩﺭﺍﻙ ﻣﺎ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﺍﻧﻬﺎ ﺳﻮﺭﺓ‬
‫ﻭﻟﻜﻦ ﲤﺘﺎﺯ ﻋﻦ ﻏﻴﺮﻫﺎ ﺑﺄﻣﻮﺭ ﺍﺳﺘﺤﻘﺖ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ‪ ,‬ﻭﺍﻹﻋﺠﺎﺏ ﻣﻦ ﻣﻨﺰﻟﻬﺎ‪ ,‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻨﺪ‬
‫ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻫﻮ ﻣﻨﺰﻟﻬﺎ ﻋﻈﻴﻤﺔ‪ ,‬ﺃﻓﻼ ﺗﻜﻮﻥ ﻋﻨﺪ ﻋﺒﺎﺩﻩ ﺃﻋﻈﻢ?‪.‬‬

‫ﻭﻟﻢ ﻳﻜﺘﻒ ﺍﻟﺴﻴﺎﻕ ﺑﺬﻟﻚ ﻓﻘﻂ‪ ,‬ﺑﻞ ﻗﺎﻝ ﺃﻳﻀﺎ‪) :‬ﺃﻧﺰﻟﻨﺎﻫﺎ( ﻭﻧﻠﻤﺢ ﺍﻟﺘﺄﻛﻴﺪ ﻓﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ‬
‫ﻣﺪﻯ ﺷﺮﻑ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﻋﻈﻤﺘﻬﺎ ﻭﺃﻫﻤﻴﺘﻬﺎ‪ ,‬ﺃﻓﻠﻴﺲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻗﺪ ﻧﺰﻝ ﻣﻦ ﻋﻨﺪ ﺍﻪﻠﻟ ﻋﻠﻰ ﻧﺒﻴﻪ‬
‫ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ? ﻓﻠﻤﺎﺫﺍ ﺍﺧﺘﺼﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺑﻬﺬﺍ ﺍﻟﺘﻨﻮﻳﻪ?‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺘﻨﺒﻴﻪ‬
‫ﻋﻠﻰ ﺃﻫﻤﻴﺘﻬﺎ?‪.‬‬

‫ﺛﻢ ﺗﺄﻣﻞ ﺍﳌﺆﻛﺪ ﺍﻟﺜﺎﻟﺚ ﻷﻫﻤﻴﺔ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﻓﺮﺿﻨﺎﻫﺎ( ﻭﺍﻟﻔﺮﺽ ﻓﻲ ﺍﻟﻠﻐﺔ‪,‬‬
‫ﺍﻟﻘﻄﻊ ﻭﺍﻹﻳﺠﺎﺏ ﻭﺍﻹﻟﺰﺍﻡ‪ ..‬ﺃﻱ ﺟﻌﻠﻨﺎﻫﺎ ﻭﺍﺟﺒﺔ ﻣﻘﻄﻮﻋﺎ ﺑﻬﺎ‪ ,‬ﻭﺍﻟﺘﺸﺪﻳﺪ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻹﻳﺠﺎﺏ‬
‫ﻭﺗﻮﻛﻴﺪﻩ‪ ..‬ﻓﻬﻲ ﻟﻴﺴﺖ ﻤﺑﺜﺎﺑﺔ ﺗﻮﺻﻴﺎﺕ ﻳﻜﻮﻥ ﻟﻨﺎ ﺍﳋﻴﺎﺭ ﻓﻲ ﺍﻟﻌﻤﻞ ﺑﻬﺎ ﺃﻭ ﻻ‪ .‬ﺇﻧﻬﺎ ﺃﻳﻀﺎ ﺗﺄﻛﻴﺪ‬
‫ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ ﺑﻜﻠﻤﺔ )ﻧﺎ( ﻓﺎﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻫﻮ ﺍﻟﺬﻱ ﻓﺮﺽ ﻭﺃﻭﺟﺐ ﺍﻟﻌﻤﻞ ﺑﻬﺬﻩ ﺍﻷﺣﻜﺎﻡ‪,‬‬
‫ﻭﺿﺮﻭﺭﺓ ﺍﻟﺘﻘﻴﺪ ﺍﻟﺪﻗﻴﻖ ﺑﻬﺎ‪ ,‬ﻭﺗﻨﻔﻴﺬﻫﺎ ﺩﻭﻥ ﻧﻘﺺ ﺃﻭ ﺗﺄﺟﻴﻞ‪.‬‬

‫ﻭﻳﺰﻳﺪ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﺄﻛﻴﺪﺍ ﺗﻜﺮﺭ ﻗﻮﻟﻪ }ﻭﺃﻧﺰﻟﻨﺎ ﻓﻴﻬﺎ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ{ ﻓﺘﻜﺮﺍﺭ )ﺍﻹﻧﺰﺍﻝ( ﻓﻴﻪ ﻣﺎ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻬﻮﻳﻞ ﻭﺍﻟﺘﻌﻈﻴﻢ‪ ,‬ﻭﺍﻟﺘﻜﺮﱘ ﻟﺸﺄﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻭﻳﺒﺮﺯ ﻛﻤﺎﻝ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺸﺄﻧﻬﺎ ﻛﻠﻤﺔ )ﺁﻳﺎﺕ(‬
‫ﻭﻫﻲ ﺃﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻻ ﻓﻲ ﺍﻟﺸﺆﻭﻥ ﺫﺍﺕ ﺍﳋﻄﺮ‪ .‬ﻭ)ﺑﻴﻨﺎﺕ( ﺟﻤﻊ ﺑﻴﻨﺔ‪ ,‬ﺃﻱ ﻭﺍﺿﺤﺔ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ‬
‫ﻫﺪﻑ ﻣﺎ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ‪ ..‬ﻭﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﺰﻝ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺁﻳﺎﺕ ﻭﺍﺿﺤﺎﺕ ﺍﻟﺪﻻﻟﺔ‬
‫ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ,‬ﻭﻻ ﻣﺠﺎﻝ ﻟﻼﻋﺘﺬﺍﺭ ﻋﻦ ﺍﻟﻌﻤﻞ ﺑﺄﻧﻨﺎ ﻟﻢ ﻧﻔﻬﻤﻬﺎ ﺃﻭ ﻟﻢ ﻳﺘﻀﺢ ﻟﻨﺎ ﻣﻌﻨﺎﻫﺎ‪.‬‬

‫ﻭﻫﻜﺬﺍ ﺗﺘﻀﺢ ﺍﻷﻫﻤﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻟﻬﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺸﺄﻥ ﻋﻨﺪ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ‪ ,‬ﻓﻘﺪ ﺑﺪﺃﻫﺎ ﺟﻞ‬
‫ﺷﺄﻧﻪ ﻤﺑﺎ ﻫﻮ ﻣﺘﺤﻘﻖ ﻓﻲ ﻛﻞ ﺳﻮﺭﺓ‪ ,‬ﻓﻤﺎ ﻣﻦ ﺳﻮﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻻ ﻭﻫﻲ ﺳﻮﺭﺓ ﺃﻧﺰﻟﻬﺎ ﺟﻞ‬
‫ﺷﺄﻧﻪ‪ ,‬ﻭﻓﺮﺿﻬﺎ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻓﺮﺽ ﺍﻹﺫﻋﺎﻥ ﻟﻬﺎ‪ ,‬ﻭﺍﻟﺘﺼﺪﻳﻖ ﻤﺑﺎ ﻓﻴﻬﺎ‪ ,‬ﻭﺍﻟﻌﻤﻞ ﻤﺑﺎ ﺍﺣﺘﻮﺕ ﻋﻠﻴﻪ‪,‬‬
‫ﻭﺇﳕﺎ ﺍﺧﺘﺺ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺑﻬﺬﻩ ﺍﻟﺒﺪﺍﻳﺔ‪ ,‬ﻟﺘﺮﺑﻴﺔ ﺍﻻﻧﺘﺒﺎﻩ ﻓﻲ ﻧﻔﺲ ﺳﺎﻣﻌﻴﻬﺎ‪ ,‬ﻭﺟﺬﺏ ﺍﻫﺘﻤﺎﻣﻬﻢ‬
‫ﺇﻟﻴﻬﺎ‪ ,‬ﻭﺍﻟﺘﻔﻄﲔ ﳌﺎ ﺳﻴﻠﻘﻲ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ‪ ,‬ﻭﺗﻨﻮﻳﻬﺎ ﺑﺸﺄﻧﻪ ﻭﺗﻌﻈﻴﻤﺎ ﻟﻪ‪.‬‬

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 ‫اﻟﻬﻢ واﻟﻤﺸﻜﻠﺔ‪:‬‬
‫ﺇﻥ ﻣﺸﺎﺭﻛﺔ ﺍﻟﻨﺎﺱ ﻫﻤﻮﻣﻬﻢ‪ ,‬ﻭﺍﻟﺘﻌﺎﻃﻒ ﻣﻊ ﻣﺸﻜﻼﺗﻬﻢ‪ ,‬ﺗﻌﺘﺒﺮ ﻣﺪﺍﺧﻞ ﻫﺎﻣﺔ ﺇﻟﻰ ﻧﻔﻮﺳﻬﻢ‬
‫ﻭﺟﺬﺏ ﺍﻫﺘﻤﺎﻣﻬﻢ‪ .‬ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻬﻤﻮﻡ ﻭﺍﳌﺸﻜﻼﺕ ﺃﺣﺪ ﻣﺪﺍﺧﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻟﻰ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ‪,‬‬
‫ﻭﺣﻴﺎﺗﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ..‬ﻭﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻛﺜﻴﺮﺓ‪ ,‬ﺣﻴﺚ ﻭﺻﻞ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ – ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ – ﺣﺮﻛﺔ ﺍﻟﺴﻮﻕ ﻭﺍﳌﻈﺎﻟﻢ ﺍﻟﺘﻲ ﺗﻜﺘﻨﻔﻬﺎ ﺑﻘﻀﻴﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺒﻌﺚ)‪.(30‬‬
‫ﻭﺫﻟﻚ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻭﻳﻞ ﻟﻠﻤﻄﻔﻔﲔ* ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺍﻛﺘﺎﻟﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻳﺴﺘﻮﻓﻮﻥ* ﻭﺇﺫﺍ ﻛﺎﻟﻮﻫﻢ‬
‫ﺃﻭ ﻭﺯﻧﻮﻫﻢ ﻳﺨﺴﺮﻭﻥ* ﺃﻻ ﻳﻈﻦ ﺃﻭﻟﺌﻚ ﺃﻧﻬﻢ ﻣﺒﻌﻮﺛﻮﻥ* ﻟﻴﻮﻡ ﻋﻈﻴﻢ* ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻟﺮﺏ‬
‫ﺍﻟﻌﺎﳌﲔ{ )ﺳﻮﺭﺓ ﺍﳌﻄﻔﻔﲔ ﺍﻵﻳﺎﺕ ‪ (6-1‬ﻭﺍﳌﻄﻔﻔﲔ‪ :‬ﺟﻤﻊ ﻣﻄﻔﻒ‪ ,‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻘﺺ ﻓﻲ ﺍﻟﻜﻴﻞ‬
‫ﻭﺍﻟﻮﺯﻥ‪ .‬ﻭﺍﻟﺘﻄﻔﻴﻒ‪ :‬ﺍﻟﻨﻘﺼﺎﻥ‪ ,‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻄﻔﻴﻒ‪ ,‬ﻭﻫﻮ ﺍﻟﺸﻲﺀ ﺍﻟﻴﺴﻴﺮ‪ ,‬ﻷﻥ ﺍﳌﻄﻔﻒ ﻻ ﻳﻜﺎﺩ‬
‫ﻳﺴﺮﻕ ﻓﻲ ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ ﺇﻻ ﺍﻟﺸﻲﺀ ﺍﻟﻴﺴﻴﺮ‪ ..‬ﻭﻫﺬﺍ ﺍﳌﻌﻠﻢ ﺍﻟﻘﺮﺁﻧﻲ ﻳﻨﺪﺭﺝ ﲢﺖ ﻧﻮﻉ ﺍﻻﺳﺘﻔﺘﺎﺡ‬
‫ﺑﺎﻟﺪﻋﺎﺀ‪ ,‬ﺣﻴﺚ ﺍﺑﺘﺪﺃﺕ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﺑﺎﳊﺮﺏ ﻳﻌﻠﻨﻬﺎ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ,‬ﻋﻠﻰ ﺍﳌﻄﻔﻔﲔ‬
‫ﺍﻟﺬﻳﻦ ﻳﻨﻘﺼﻮﻥ ﺍﳌﻜﻴﺎﻝ ﻭﺍﳌﻴﺰﺍﻥ‪ ,‬ﻭﺗﺒﲔ ﺍﻵﻳﺘﺎﻥ ﺍﻟﺘﺎﻟﻴﺘﺎﻥ ﺃﻭﺻﺎﻓﻬﻢ ﺍﻟﻘﺒﻴﺤﺔ‪ ,‬ﺑﺄﻧﻬﻢ ﻫﻢ ﺍﻟﺬﻳﻦ‬
‫ﻳﺘﻘﺎﺿﻮﻥ ﺑﻀﺎﻋﺘﻬﻢ ﻭﺍﻓﻴﺔ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺷﺮﺍﺓ‪ ,‬ﻭﻳﻌﻄﻮﻧﻬﺎ ﻟﻠﻨﺎﺱ ﻧﺎﻗﺼﺔ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺎﺋﻌﲔ‪ .‬ﺛﻢ ﺗﻌﺠﺐ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﻦ ﺃﻥ ﺍﳌﻄﻔﻔﲔ‪ ,‬ﺍﻟﺬﻳﻦ ﻳﺘﺼﺮﻓﻮﻥ ﻛﺄﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺣﺴﺎﺏ ﻋﻠﻰ ﻣﺎ‬
‫ﻳﻜﺴﺒﻮﻥ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ,‬ﻭﻛﺄﻥ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻮﻗﻒ ﺟﺎﻣﻊ ﺑﲔ ﻳﺪﻱ ﺍﻪﻠﻟ ﻓﻲ ﻳﻮﻡ ﻋﻈﻴﻢ‪ ,‬ﻳﺘﻢ ﻓﻴﻪ‬
‫ﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ ﺃﻣﺎﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ )‪.(31‬‬

‫ﻭﻭﺍﺿﺢ ﻣﻦ ﺫﻟﻚ ﻣﺪﻯ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻤﺑﺸﻜﻼﺕ ﺍﻟﻨﺎﺱ‪ ,‬ﻭﺷﻤﻮﻝ ﻣﻨﻬﺠﻪ ﻟﻠﺤﻴﺎﺓ‬
‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺷﺌﻮﻧﻬﺎ ﺍﻟﻌﻤﻠﻴﺔ‪ ,‬ﻭﺇﻗﺎﻣﺘﻬﺎ ﻋﻠﻰ ﺍﻷﺳﺎﺱ ﺍﻷﺧﻼﻗﻲ ﺍﻟﻌﻤﻴﻖ‪ ,‬ﺍﻷﺻﻴﻞ‪ ,‬ﻓﻲ ﻃﺒﻴﻌﺔ ﻫﺬﺍ‬
‫ﺍﳌﻨﻬﺞ ﺍﻹﻟﻬﻲ ﺍﻟﻘﻮﱘ‪ .‬ﻓﻘﺪ ﻛﺮﻩ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﺼﺎﺭﺧﺔ ﻣﻦ ﺍﻟﻈﻠﻢ‪ ,‬ﻭﺍﻻﻧﺤﺮﺍﻑ ﺍﻷﺧﻼﻗﻲ ﻓﻲ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻓﻲ ﺍﻟﺒﻴﺌﺔ ﺍﳌﻜﻴﺔ‪ ,‬ﻭﻫﻮ ﺑﻌﺪ ﻟﻢ ﻳﺘﺴﻠﻢ ﺯﻣﺎﻡ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﻟﻴﻨﻈﻤﻬﺎ ﻭﻓﻖ ﺷﺮﻳﻌﺘﻪ‬
‫ﺑﻘﻮﺓ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ‪ ,‬ﺣﻴﺚ ﻟﻢ ﺗﻜﻦ ﺍﻟﻬﺠﺮﺓ ﺇﻟﻰ ﺍﳌﺪﻳﻨﺔ ﻗﺪ ﲤﺖ‪ ..‬ﻭﺃﺭﺳﻞ ﻫﺬﻩ ﺍﻟﺼﻴﺤﺔ ﺍﳌﺪﻭﻳﺔ‬
‫ﺑﺎﳊﺮﺏ ﻭﺍﻟﻮﻳﻞ ﻋﻠﻰ ﺍﳌﻄﻔﻔﲔ‪ ,‬ﻭﻫﻢ ﻳﻮﻣﺌﺬ ﺳﺎﺩﺓ ﻣﻜﺔ‪ ,‬ﺃﺻﺤﺎﺏ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻬﻴﻤﻦ – ﻻ ﻋﻠﻰ‬
‫ﺃﺭﻭﺍﺡ ﺍﻟﻨﺎﺱ ﻭﻣﺸﺎﻋﺮﻫﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺛﻨﻴﺔ ﻓﺤﺴﺐ – ﺑﻞ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻗﺘﺼﺎﺩﻳﺎﺗﻬﻢ‬
‫ﻭﺷﺌﻮﻥ ﻣﻌﺎﺷﻬﻢ‪ .‬ﻭﺭﻓﻊ ﺻﻮﺗﻪ ﻋﺎﻟﻴﺎ ﻓﻲ ﻭﺟﻪ ﺍﻟﻐﱭ‪ ,‬ﻭﺍﻟﺒﺨﺲ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﺟﻤﻬﺮﺓ‬
‫ﺍﻟﺸﻌﺐ )‪.(32‬‬
‫ﻭﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﻲ ﺗﺸﺎﺭﻙ ﺍﻟﻨﺎﺱ ﻫﻤﻮﻫﻢ‪ ,‬ﻭﺗﺘﻌﺎﻃﻒ ﻣﻊ ﻣﺸﻜﻼﺗﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬

‫‪٢٤١‬‬
‫}ﺃﺭﺃﻳﺖ ﺍﻟﺬﻱ ﻳﻜﺬﺏ ﺑﺎﻟﺪﻳﻦ* ﻓﺬﻟﻚ ﺍﻟﺬﻱ ﻳﺪﻉ ﺍﻟﻴﺘﻴﻢ* ﻭﻻ ﻳﺤﺾ ﻋﻠﻰ ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ*{‬
‫)ﺳﻮﺭﺓ ﺍﳌﺎﻋﻮﻥ ﺍﻵﻳﺎﺕ ‪.(3-1‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﻠﻢ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﺬﻱ ﺍﻓﺘﺘﺤﺖ ﺑﻪ ﺳﻮﺭﺓ )ﺍﳌﺎﻋﻮﻥ( ﻳﻨﺪﺭﺝ ﲢﺖ ﻧﻮﻉ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ‬
‫– ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ – ﺣﻴﺚ ﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺑﻬﺬﺍ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻟﺬﻱ ﻳﻮﺟﻬﻪ ﻛﻞ ﻣﻦ ﺗﺘﺄﺗﻰ ﻣﻨﻪ ﺍﻟﺮﺅﻳﺔ‬
‫ﻟﻴﺮﻯ ‪ ..‬ﻭﻳﻨﺘﻈﺮ ﻣﻦ ﻳﺴﻤﻊ ﻫﺬﺍ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻴﺮﻯ ﺇﻟﻰ ﺃﻳﻦ ﺗﺘﺠﻪ ﺍﻹﺷﺎﺭﺓ‪ ,‬ﻭﺇﻟﻰ ﻣﻦ ﺗﺘﺠﻪ? ﻭﻣﻦ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﺬﺏ ﺑﺎﻟﺪﻳﻦ‪ ,‬ﻭﺍﻟﺬﻳﻦ ﻳﻘﺮﺭ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﻳﻜﺬﺏ ﺑﺎﻟﺪﻳﻦ? ﻭﺇﺫﺍ ﺍﳉﻮﺍﺏ }ﻓﺬﻟﻚ ﺍﻟﺬﻱ ﻳﺪﻉ‬
‫ﺍﻟﻴﺘﻴﻢ* ﻭﻻ ﻳﺤﺾ ﻋﻠﻰ ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ{ ﻭﻗﺪ ﺗﻜﻮﻥ ﻫﺬﻩ ﻣﻔﺎﺟﺄﺓ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﻹﳝﺎﻥ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻱ‪ ..‬ﻭﻟﻜﻦ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻳﺼﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺸﻜﻠﺔ ﺩﻉ ﺍﻟﻴﺘﻴﻢ‪ ,‬ﺃﻱ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻪ ﺩﻓﻌﺎ‬
‫ﻋﻨﻴﻔﺎ ﻭﻳﻬﻴﻨﻪ ﻭﻳﺆﺫﻳﻪ‪ ,‬ﻭﻋﺪﻡ ﺍﳊﺾ ﻋﻠﻰ ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ‪ ,‬ﺃﻭ ﺍﻟﺘﻮﺻﻴﺔ ﺑﺮﻋﺎﻳﺘﻪ‪ ,‬ﻳﺼﻞ ﺍﻟﻘﺮﺁﻥ ﺫﻟﻚ‬
‫ﺑﺎﻟﺘﻜﺬﻳﺐ ﺑﻴﻮﻡ ﺍﻟﺪﻳﻦ ‪ ..‬ﻓﺤﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﺪﻳﻦ ﻟﻴﺴﺖ ﻛﻠﻤﺔ ﺗﻘﺎﻝ ﺑﺎﻟﻠﺴﺎﻥ‪ ,‬ﺇﳕﺎ ﻫﻲ ﲢﻮﻝ‬
‫ﻓﻲ ﺍﻟﻘﻠﺐ ﻳﺪﻓﻌﻪ ﺇﻟﻰ ﺍﳋﻴﺮ ﻭﺍﻟﺒﺮ ﺑﺄﺧﻮﺍﻧﻪ ﻓﻲ ﺍﻟﺒﺸﺮﻳﺔ‪ ,‬ﺍﶈﺘﺎﺟﲔ ﺇﻟﻰ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﳊﻤﺎﻳﺔ‪ ,‬ﻭﺍﻪﻠﻟ‬
‫ﻻ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﻠﻤﺎﺕ‪ ,‬ﺇﳕﺎ ﻳﺮﻳﺪ ﻣﻨﻬﻢ ﻣﻌﻬﺎ ﺃﻋﻤﺎﻻ ﺗﺼﺪﻗﻬﺎ‪ ,‬ﻭﺇﻻ ﻓﻬﻲ ﻫﺒﺎﺀ ﻻ ﻭﺯﻥ ﻟﻬﺎ‬
‫ﻋﻨﺪﻩ ﻭﻻ ﺍﻋﺘﺒﺎﺭ‪ .‬ﻭﻟﻴﺲ ﺃﺻﺮﺡ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﻓﻲ ﺗﻘﺮﻳﺮ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ,‬ﺍﻟﺘﻲ ﲤﺜﻞ ﺭﻭﺡ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﻭﻃﺒﻴﻌﺔ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺃﺻﺪﻕ ﲤﺜﻴﻞ )‪.(33‬‬
‫ﻭﺍﻟﻬﻢ ﺍﻟﻔﺮﺩﻱ ﻛﺎﻥ ﺳﺒﺒﺎ ﻓﻲ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ‪ ,‬ﻭﻣﻦ ﺗﻠﻚ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ,‬ﺍﻓﺘﺘﺎﺡ ﺳﻮﺭﺓ‬
‫)ﻋﺒﺲ( ﺍﳌﺘﻤﺜﻞ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻋﺒﺲ ﻭﺗﻮﻟﻰ* ﺃﻥ ﺟﺎﺀﻩ ﺍﻷﻋﻤﻰ* ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﻟﻌﻠﻪ ﻳﺰﻛﻰ* ﺃﻭ‬
‫ﻳﺬﻛﺮ ﻓﺘﻨﻔﻌﻪ ﺍﻟﺬﻛﺮﻯ* ﺃﻣﺎ ﻣﻦ ﺍﺳﺘﻐﻨﻰ* ﻓﺄﻧﺖ ﻟﻪ ﺗﺼﺪﻯ{ )ﺳﻮﺭﺓ ﻋﺒﺲ ﺍﻵﻳﺎﺕ ‪ ,(6-1‬ﻭﻫﺬﺍ‬
‫ﺍﻻﺳﺘﻔﺘﺎﺡ ﻳﻨﺪﺭﺝ ﲢﺖ ﻧﻮﻉ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﳉﻤﻞ ﺍﳋﺒﺮﻳﺔ‪ ,‬ﻛﻤﺎ ﺳﺒﻖ ﺇﻳﻀﺎﺣﻪ‪ ,‬ﻓﺘﺬﻛﺮ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻜﺮﱘ ﻗﺼﺔ ﺍﻷﻋﻤﻰ )ﻋﺒﺪﺍﻪﻠﻟ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ( ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻪ‪ ,‬ﺍﻟﺬﻱ ﺟﺎﺀ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ﺻﻠﻰ‬
‫ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻳﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻌﻠﻤﻪ ﳑﺎ ﻋﻠﻤﻪ ﺍﻪﻠﻟ‪ .‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪,‬‬
‫ﻣﺸﻐﻮﻻ ﻣﻊ ﺟﻤﺎﻋﺔ ﻣﻦ ﺻﻨﺎﺩﻳﺪ ﻗﺮﻳﺶ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ,‬ﻭﻳﻄﻤﻊ ﻓﻲ ﺇﺳﻼﻣﻬﻢ‪ ,‬ﺭﺟﺎﺀ ﺃﻥ‬
‫ﻳﺴﻠﻢ ﺃﺗﺒﺎﻋﻬﻢ‪ .‬ﻓﻌﺒﺲ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻋﺮﺽ ﻋﻨﻪ‪ ,‬ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﻳﻜﻠﻤﻬﻢ‪ ..‬ﻓﻨﺰﻝ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﻌﺘﺎﺏ )‪.(34‬‬
‫ﻛﺬﻟﻚ ﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﻓﻲ ﺍﻟﻬﻢ ﺍﻟﻔﺮﺩﻱ ﺃﻳﻀﺎ‪ ,‬ﺍﺳﺘﻔﺘﺎﺡ ﺳﻮﺭﺓ )ﺍﳌﺠﺎﺩﻟﺔ( ﻓﻲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ }ﻗﺪ ﺳﻤﻊ ﺍﻪﻠﻟ ﻗﻮﻝ ﺍﻟﺘﻲ ﲡﺎﺩﻟﻚ ﻓﻲ ﺯﻭﺟﻬﺎ ﻭﺗﺸﺘﻜﻲ ﺇﻟﻰ ﺍﻪﻠﻟ ﻭﺍﻪﻠﻟ ﻳﺴﻤﻊ ﲢﺎﻭﺭﻛﻤﺎ‬
‫ﺇﻥ ﺍﻪﻠﻟ ﺳﻤﻴﻊ ﺑﺼﻴﺮ{ )ﺳﻮﺭﺓ ﺍﳌﺠﺎﺩﻟﺔ ﺍﻵﻳﺔ ‪.(1‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺡ ﻳﻨﺪﺭﺝ ﲢﺖ ﻧﻮﻉ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﳉﻤﻞ ﺍﳋﺒﺮﻳﺔ – ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ – ﻓﻬﺬﻩ‬

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 ‫ﺻﻮﺭﺓ ﻋﺠﻴﺒﺔ ﺗﻮﺿﺢ ﺍﺗﺼﺎﻝ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻷﺭﺽ‪ ,‬ﺑﻄﺮﻳﻘﺔ ﻣﺒﺎﺷﺮﺓ ﻣﺤﺴﻮﺳﺔ‪ ,‬ﻭﻣﺸﺎﺭﻛﺘﻬﺎ ﻓﻲ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﻴﻮﻣﻴﺔ ﳉﻤﺎﻋﺔ ﺍﻟﻨﺎﺱ ﻣﺸﺎﺭﻛﺔ ﻇﺎﻫﺮﺓ‪ .‬ﻓﻨﺸﻬﺪ ﺍﻟﺴﻤﺎﺀ ﺗﺘﺪﺧﻞ ﻓﻲ ﺷﺄﻥ ﻳﻮﻣﻲ ﻷﺳﺮﺓ ﺻﻐﻴﺮﺓ‬
‫ﻓﻘﻴﺮﺓ ﻣﻐﻤﻮﺭﺓ‪ ,‬ﻟﺘﻘﺮﺭ ﺣﻜﻢ ﺍﻪﻠﻟ ﻓﻲ ﻗﻀﻴﺘﻬﺎ‪ ,‬ﻭﻫﻲ ﺻﻮﺭﺓ ﲤﻸ ﺍﻟﻘﻠﺐ ﺑﻮﺟﻮﺩ ﺍﻪﻠﻟ ﺑﻘﺮﺑﻪ ﻭﻋﻄﻔﻪ‬
‫ﻭﺭﻋﺎﻳﺘﻪ )‪.(35‬‬
‫ﻓﻬﺬﻩ )ﺧﻮﻟﺔ ﺑﻨﺖ ﺛﻌﻠﺒﺔ( ﺍﻟﺘﻲ ﻇﺎﻫﺮ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ )ﺃﻭﺱ ﺍﺑﻦ ﺍﻟﺼﺎﻣﺖ( ﻋﻠﻰ ﻋﺎﺩﺓ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﻓﻲ ﲢﺮﱘ ﺍﻟﺰﻭﺟﺔ ﺑﺎﻟﻈﻬﺎﺭ‪ .‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺗﻠﻚ ﺍﳌﺮﺃﺓ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﺗﺸﻜﻮ ﻇﻠﻢ‬
‫ﺯﻭﺟﻬﺎ ﻟﻬﺎ? ﻭﻗﺎﻟﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻪﻠﻟ‪) :‬ﺃﻛﻞ ﻣﺎﻟﻲ‪ ,‬ﻭﺃﻓﻨﻰ ﺷﺒﺎﺑﻲ‪ ,‬ﻭﻧﺜﺮﺕ ﻟﻪ ﺑﻄﻨﻲ‪ ,‬ﺣﺘﻰ ﺇﺫﺍ ﻛﺒﺮﺕ‬
‫ﺳﻨﻲ ﻭﺍﻧﻘﻄﻊ ﻭﻟﺪﻱ ﻇﺎﻫﺮ ﻣﻨﻲ(‪ .‬ﻭﺭﺳﻮﻝ ﺍﻪﻠﻟ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻟﻬﺎ‪ » :‬ﻣﺎ ﺃﺭﺍﻙ ﺇﻻ ﻗﺪ‬
‫ﺣﺮﻣﺖ ﻋﻠﻴﻪ« ﻓﻜﺎﻧﺖ ﲡﺎﺩﻟﻪ ﻭﺗﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ﻣﺎ ﻃﻠﻘﻨﻲ ﻭﻟﻜﻨﻪ ﻇﺎﻫﺮ ﻣﻨﻲ? ﻓﻴﺮﺩ ﻋﻠﻴﻬﺎ ﻗﻮﻟﻪ‬
‫ﺍﻟﺴﺎﺑﻖ‪ .‬ﺛﻢ ﻗﺎﻟﺖ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻧﻲ ﺃﺷﻜﻮ ﺇﻟﻴﻚ‪ ,‬ﻓﺎﺳﺘﺠﺎﺏ ﺍﻪﻠﻟ ﺩﻋﺎﺀﻫﺎ‪ ,‬ﻭﻓﺮﺝ ﻛﺮﺑﺘﻬﺎ‪ ,‬ﻭﺷﻜﻮﺍﻫﺎ )‪.(36‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻻﻧﺸﻐﺎﻝ ﺑﺎﻟﺮﺯﻕ‪ ,‬ﻭﻣﺎ ﻳﺨﺒﺌﻪ ﺍﻟﻘﺪﺭ ﻋﻨﻪ ﻣﻦ ﺃﻛﺜﻒ ﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﺘﻲ ﲢﻮﻝ ﺑﲔ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺑﲔ ﺍﻟﺘﺠﺮﺩ ﻟﻌﺒﺎﺩﺓ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ‪ ,‬ﻭﺍﻻﻧﻄﻼﻕ ﺇﻟﻴﻪ‪ ,‬ﻓﻘﺪ ﺍﻫﺘﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺘﺨﻠﻴﺺ ﺍﻟﻘﻠﺐ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻟﻌﻮﺍﺋﻖ‪ ,‬ﻭﺗﻄﻤﲔ ﺍﻟﻨﻔﺲ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺯﻕ‪ ,‬ﻭﺗﻌﻠﻴﻖ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺴﻤﺎﺀ ﻓﻲ ﺷﺄﻧﻪ ﻻ ﺑﺎﻷﺭﺽ ﻭﺃﺳﺒﺎﺑﻬﺎ‬
‫ﺍﻟﻘﺮﻳﺒﺔ ‪ ..‬ﻭﳒﺪ ﻣﺜﺎﻻ ﻋﻠﻰ ﺫﻟﻚ ﻓﻲ ﺍﻓﺘﺘﺎﺡ ﺳﻮﺭﺓ )ﺍﻟﺬﺍﺭﻳﺎﺕ( ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻭﺍﻟﺬﺍﺭﻳﺎﺕ‬
‫ﺫﺭﻭﺍ* ﻓﺎﳊﺎﻣﻼﺕ ﻭﻗﺮﺍ* ﻓﺎﳉﺎﺭﻳﺎﺕ ﻳﺴﺮﺍ* ﻓﺎﳌﻘﺴﻤﺎﺕ ﺃﻣﺮﺍ* ﺇﳕﺎ ﺗﻮﻋﺪﻭﻥ ﻟﺼﺎﺩﻕ* ﻭﺇﻥ‬
‫ﺍﻟﺪﻳﻦ ﻟﻮﺍﻗﻊ{ )ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺍﻵﻳﺎﺕ ‪.(6-1‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺡ ﻣﻦ ﻧﻮﻉ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﻘﺴﻢ‪ ..‬ﻭﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺑﺬﻛﺮ ﻗﻮﻯ ﺃﺭﺑﻌﺔ ﻣﻦ ﺃﻣﺮ‬
‫ﺍﻪﻠﻟ‪ ,‬ﻓﻲ ﻟﻔﻆ ﻣﺒﻬﻢ ﺍﻟﺪﻻﻟﺔ‪ ,‬ﻳﻮﻗﻊ ﻓﻲ ﺍﳊﺲ ﻷﻭﻟﺔ ﻭﻫﻠﺔ ﺃﻧﻪ ﺃﻣﺎﻡ ﺃﻣﻮﺭ ﺫﺍﺕ ﺳﺮ‪ ,‬ﻳﻘﺴﻢ ﺍﻪﻠﻟ‬
‫ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺃﻣﺮ ‪ ..‬ﻭﺍﻟﺬﺍﺭﻳﺎﺕ ﻭﺍﳊﺎﻣﻼﺕ ﻭﺍﳉﺎﺭﻳﺎﺕ ﻭﺍﳌﻘﺴﻤﺎﺕ‪ ..‬ﻣﺪﻟﻮﻻﺗﻬﺎ ﻟﻴﺴﺖ ﻣﺘﻌﺎﺭﻓﺔ‬
‫ﻭﻫﻲ ﻏﺎﻣﻀﺔ ﲢﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻻﺳﺘﻔﺴﺎﺭ‪ ,‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﻘﺴﻢ ﻳﺴﺘﻬﺪﻑ ﺭﺑﻂ ﺍﻟﻘﻠﺐ‬
‫ﺍﻟﺒﺸﺮﻱ ﺑﺎﻟﺴﻤﺎﺀ‪ ,‬ﻭﺗﻌﻠﻴﻘﻪ ﺑﻐﻴﺐ ﺍﻪﻠﻟ ﺍﳌﻜﻨﻮﻥ‪ ,‬ﻭﺗﺨﻠﻴﺼﻪ ﻭﺇﻃﻼﻗﻪ ﻣﻦ ﻛﻞ ﻋﺎﺋﻖ ﻳﺤﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﻟﺘﺠﺮﺩ ﻟﻌﺒﺎﺩﺓ ﺍﻪﻠﻟ‪ ,‬ﻭﺍﻟﻔﺮﺍﺭ ﺇﻟﻴﻪ ﺗﻌﺎﻟﻰ )‪.(37‬‬
‫ﻭﻣﻨﻬﺞ ﺭﺑﻂ ﻗﻀﺎﻳﺎ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺗﻘﻮﻯ ﺍﻪﻠﻟ‪ ,‬ﻭﺑﺎﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ,‬ﺇﳕﺎ ﻫﻮ ﻣﻨﻬﺞ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺟﻤﻴﻌﺎ‪ ,‬ﻭﻣﻨﻬﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺃﻧﺒﻴﺎﺀ ﺍﻪﻠﻟ‪ :‬ﻫﻮﺩ‪ ,‬ﻭﺻﺎﻟﺢ‪ ,‬ﻭﻟﻮﻁ‪ ,‬ﻭﺷﻌﻴﺐ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ‪ ..‬ﺩﻋﻮﺍ ﺇﻟﻰ ﺗﻮﺣﻴﺪ ﺍﻪﻠﻟ ﻭﻋﺒﺎﺩﺗﻪ ﻣﻦ ﺧﻼﻝ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺘﻲ ﲤﻮﺝ ﺑﻬﺎ ﻣﺠﺘﻤﻌﺎﺗﻬﻢ‪ ,‬ﻭﻫﻲ‬
‫ﻣﺸﻜﻼﺕ ﺻﻨﺎﻋﻴﺔ‪ ,‬ﻭﺯﺭﺍﻋﻴﺔ‪ ,‬ﻭﺧﻠﻘﻴﺔ‪ ,‬ﻭﲡﺎﺭﻳﺔ )‪.(38‬‬

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 ‫اﺣﺴﺎس ﺑﺎﻟﺠﻤﺎل‪:‬‬

‫ﺇﻥ ﺍﻹﺣﺴﺎﺱ ﺑﺎﳉﻤﺎﻝ ﻓﻄﺮﺓ ﻓﻲ ﺍﻹﻧﺴﺎﻥ‪ ,‬ﻭﲢﺮﻳﻚ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﻣﺪﺧﻞ ﺇﻟﻰ ﻋﻤﻘﻪ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻔﻄﺮﻱ‪ .‬ﻭﻳﺘﻢ ﺍﻟﺘﺤﺮﻳﻚ ﺑﻄﺮﻕ ﻣﺘﻌﺪﺩﺓ‪ .‬ﻭﻣﻨﻬﺎ ﺗﻘﺪﱘ ﺍﳊﻘﺎﺋﻖ ﻭﺍﳌﻌﺎﻧﻲ ﻭﺍﻟﻘﻴﻢ ﻓﻲ‬
‫ﻭﻋﺎﺀ ﺟﻤﻴﻞ‪ ,‬ﻭﺷﻜﻞ ﺟﺬﺍﺏ‪ ,‬ﻭﻛﺴﺎﺀ ﺃﻧﻴﻖ )‪ .(39‬ﻭﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﻲ ﻳﺘﺄﻟﻖ ﻓﻴﻬﺎ ﺍﳉﻤﺎﻝ ﻛﺜﻴﺮﺓ‪,‬‬
‫ﻭﺧﺎﺻﺔ ﺗﻠﻚ ﺍﻟﺘﻲ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻜﻮﻥ‪ ,‬ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﻧﺎ ﺯﻳﻨﺎ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺑﺰﻳﻨﺔ ﺍﻟﻜﻮﺍﻛﺐ(‬
‫)ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺍﻵﻳﺔ ‪ (6‬ﻭﻧﻈﺮﺓ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻛﺎﻓﻴﺔ ﻟﺮﺅﻳﺔ ﻫﺬﻩ ﺍﻟﺰﻳﻨﺔ‪ ,‬ﻭﻹﺩﺭﺍﻙ ﺃﻥ ﺍﳉﻤﺎﻝ‬
‫ﻋﻨﺼﺮ ﻣﻘﺼﻮﺩ ﻓﻲ ﺑﻨﺎﺀ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ,‬ﻭﺃﻥ ﺻﻨﻌﺔ ﺍﻟﺼﺎﻧﻊ ﻓﻴﻪ ﺑﺪﻳﻌﺔ ﺍﻟﺘﻜﻮﻳﻦ ﺟﻤﻴﻠﺔ ﺍﻟﺘﻨﺴﻴﻖ‪ ,‬ﻭﺃﻥ‬
‫ﺍﳉﻤﺎﻝ ﻓﻴﻪ ﻓﻄﺮﺓ ﻋﻤﻴﻘﺔ ﻻ ﻋﺮﺽ ﺳﻄﺤﻲ‪ .‬ﻭﺃﻥ ﺗﺼﻤﻴﻤﻪ ﻗﺎﺋﻢ ﻋﻠﻰ ﺟﻤﺎﻝ ﺍﻟﺘﻜﻮﻳﻦ ﻛﻤﺎ ﻫﻮ‬
‫ﻗﺎﺋﻢ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻟﻮﻇﻴﻔﺔ‪ ,‬ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ‪ ,‬ﻓﻜﻞ ﺷﻲﺀ ﻓﻴﻪ ﺑﻘﺪﺭ‪ ,‬ﻭﻛﻞ ﺷﻲﺀ ﻓﻴﻪ ﻳﺆﺩﻱ ﻭﻇﻴﻔﺘﻪ ﺑﺪﻗﺔ‪,‬‬
‫ﻭﻫﻮ ﻓﻲ ﻣﺠﻤﻮﻋﻪ ﺟﻤﻴﻞ‪ .‬ﻭﺍﻟﺴﻤﺎﺀ ﻭﺗﻨﺎﺛﺮ ﺍﻟﻜﻮﺍﻛﺐ ﻓﻴﻬﺎ‪ ,‬ﺃﺟﻤﻞ ﻣﺸﻬﺪ ﺗﻘﻊ ﻋﻠﻴﻪ ﺍﻟﻌﲔ‪ ,‬ﻭﻻ ﲤﻞ‬
‫ﻃﻮﻝ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ‪ ,‬ﻭﺗﺘﺒﻊ ﻣﻮﺍﻗﻊ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻜﻮﺍﻛﺐ‪ ,‬ﻭﺗﻐﻴﺮ ﻣﻨﺎﺯﻟﻬﺎ ﻟﻴﻠﺔ ﺑﻌﺪ ﻟﻴﻠﺔ‪ ,‬ﻣﺘﻌﺔ ﻧﻔﺴﻴﺔ ﻻ‬
‫ﲤﻠﻬﺎ ﺍﻟﻨﻔﺲ ﺃﺑﺪﺍ)‪.(40‬‬

‫ﻭﻫﺬﺍ ﻣﻌﻠﻢ ﻗﺮﺁﻧﻲ ﺃﺧﺮ ﺣﻮﻝ ﺍﻻﺣﺴﺎﺱ ﺑﺎﳉﻤﺎﻝ ﻳﺘﻤﺜﻞ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﻟﻘﺪ ﺟﻌﻠﻨﺎ ﻓﻲ‬
‫ﺍﻟﺴﻤﺎﺀ ﺑﺮﻭﺟﺎ ﻭﺯﻳﻨﺎﻫﺎ ﻟﻠﻨﺎﻇﺮﻳﻦ( )ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺍﻵﻳﺔ ‪ (12‬ﻓﻬﻨﺎ ﻟﻔﺘﺔ ﺇﻟﻰ ﺟﻤﺎﻝ ﺍﻟﻜﻮﻥ‪ ,‬ﺗﺸﻲ‬
‫ﺑﺄﻥ ﺍﳉﻤﺎﻝ ﻏﺎﻳﺔ ﻣﻘﺼﻮﺩﺓ ﻓﻲ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ .‬ﻭﻳﻨﺘﻈﻢ ﺍﳌﻈﺎﻫﺮ ﺟﻤﻴﻌﺎ‪ ,‬ﻭﻳﻨﺸﺄ ﻣﻦ ﺗﻨﺎﺳﻘﻬﺎ‬
‫ﺟﻤﻴﻌﺎ‪ .‬ﻭﺃﻥ ﻧﻈﺮﺓ ﻣﺒﺼﺮﺓ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻓﻲ ﺍﻟﻠﻴﻠﺔ ﺍﳊﺎﻟﻜﺔ‪ ,‬ﻭﻗﺪ ﺍﻧﺘﺜﺮﺕ ﻓﻴﻬﺎ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﻨﺠﻮﻡ‪,‬‬
‫ﻭﻧﻈﺮﺓ ﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻘﻤﺮﻳﺔ ﻭﺍﻟﺒﺪﺭ ﺣﺎﻟﻢ‪ ,‬ﻟﻜﻔﻴﻠﺔ ﺑﺈﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﳉﻤﺎﻝ ﺍﻟﻜﻮﻧﻲ‪ ,‬ﻭﻋﻤﻖ ﻫﺬﺍ‬
‫ﺍﳉﻤﺎﻝ ﻓﻲ ﺗﻜﻮﻳﻨﻪ)‪.(41‬‬

‫اﻟﺤﺴﻦ واﻟﺴﺮور‪:‬‬
‫ﻭﺍﳊﺴﻦ ﻭﺍﻟﺴﺮﻭﺭ ﻣﻦ ﺍﳌﺪﺍﺧﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺇﻟﻰ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ )‪ .(42‬ﻭﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺃﻧﻴﺔ ﻓﻲ ﻫﺬﺍ‬
‫ﺍﻟﺼـﺪﺩ ﻗـﻮﻟﻪ ﺗﻌـﺎﻟﻰ‪) :‬ﻭﺃﻧـﺰﻟﻨﺎ ﻣﻦ ﺍﻟﺴﻤـﺎﺀ ﻣﺎﺀ ﻓـﺄﻧﺒﺘﻨﺎ ﺑﻪ ﺣﺪﺍﺋﻖ ﺫﺍﺕ ﺑﻬﺠـﺔ( )ﺳـﻮﺭﺓ ﺍﻟﻨﻤﻞ‬
‫ﺍﻵﻳﺔ ‪ (60‬ﺃﻱ ﻭﺃﻧﺰﻝ ﻟﻜﻢ ﺑﻘﺪﺭﺗﻪ ﺍﳌﻄﺮ ﻣﻦ ﺍﻟﺴﺤﺎﺏ‪ ,‬ﻓﺄﺧﺮﺝ ﺑﻪ ﺣـﺪﺍﺋﻖ ﺑﻬﻴﺠـﺔ ﻧﺎﺿـﺮﺓ‪ ,‬ﺧﻀـﺮﺓ‪,‬‬
‫ﺣـﻴـﺔ‪ ,‬ﺟﻤﻴﻠﺔ‪ ,‬ﻣﻔﺮﺣﺔ‪ ,‬ﻭﻣﻨﻈﺮ ﺍﳊﺪﺍﺋﻖ ﻳﺒﻌﺚ ﻓﻲ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻘﻠﺐ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﺒﻬﺠﺔ ﻭﺍﻟﻨﺸﺎﻁ‬
‫ﻭﺍﳊﻴﻮﻳﺔ )‪.(43‬‬

‫‪٢٤٤‬‬
 ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﺗﺮﻯ ﺍﻷﺭﺽ ﻫﺎﻣﺪﺓ ﻓﺈﺫﺍ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ﺍﻫﺘﺰﺕ ﻭﺭﺑﺖ ﻭﺃﻧﺒﺘﺖ ﻣﻦ ﻛﻞ ﺯﻭﺝ‬
‫ﺑﻬﻴﺞ( )ﺳﻮﺭﺓ ﺍﳊﺞ ﺍﻵﻳﺔ ‪ (5‬ﺃﻱ ﻓﺈﺫﺍ ﺃﻧﺰﻟﻨﺎ ﺍﳌﻄﺮ ﻋﻠﻰ ﺍﻷﺭﺽ ﲢﺮﻛﺖ ﺑﺎﻟﻨﺒﺎﺕ ﻭﺍﻧﺘﻔﺨﺖ ﻭﺯﺍﺩﺕ‬
‫ﻭﺣﻴﺖ ﺑﻌﺪ ﻣﻮﺗﻬﺎ‪ ,‬ﻭﺃﺧﺮﺟﺖ ﻣﻦ ﻛﻞ ﺻﻨﻒ ﻋﺠﻴﺐ ﻣﺎ ﻳﺴﺮ ﺍﻟﻨﺎﻇﺮ ﺑﺒﻬﺎﺋﻪ ﻭﺭﻭﻧﻘﻪ )‪.(44‬‬

‫ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ‪ ,‬ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﺍﻫﺘﻢ ﺑﺎﻟﺒﺪﺍﻳﺎﺕ ﺃﻭ ﺍﳌﺪﺍﺧﻞ ﺃﻭ ﺍﻻﺳﺘﻔﺘﺎﺡ‪ ,‬ﻷﻧﻬﺎ ﺃﻭﻝ ﻣﺎ‬
‫ﻳﻘﺮﻉ ﺍﻟﺴﻤﻊ ﻭﺗﻘﻊ ﻋﻠﻴﻪ ﺍﻟﻌﲔ‪ ,‬ﻭﺟﻌﻠﻬﺎ ﻣﺜﻴﺮﺓ ﻟﻼﻧﺘﺒﺎﻩ ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ,‬ﻣﺤﻔﺰﺓ ﻋﻠﻰ ﺍﻟﺘﺮﻗﺐ‪ ,‬ﻭﻣﺤﺮﻛﺔ‬
‫ﻟﻠﻮﻋﻲ ﻭﺍﻻﺣﺴﺎﺱ ﺑﺎﳉﻤﺎﻝ ﻭﻣﻠﻔﺘﺔ ﻟﻠﻨﻈﺮ‪ ,‬ﺣﺘﻰ ﻳﻘﺒﻞ ﺍﻟﺴﺎﻣﻊ ﺃﻭ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﻛﻼﻡ ﺍﻪﻠﻟ ﺑﻘﻠﺐ‬
‫ﻣﻔﺘﻮﺡ‪ ,‬ﻭﻳﻈﻞ ﻣﺸﺪﻭﺩﺍ ﺇﻟﻴﻪ ﺣﺘﻰ ﻧﻬﺎﻳﺘﻪ‪ ..‬ﻭﻗﺪ ﺃﺗﺖ ﺟﻤﻴﻊ ﻓﻮﺍﰌ ﺍﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ – ﻋﻠﻰ ﻋﺸﺮﺓ‬
‫ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻜﻼﻡ – ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻭﺃﺑﻠﻐﻬﺎ ﻭﺃﻛﻤﻠﻬﺎ ﻭﺃﻭﺿﺤﻬﺎ‪ ,‬ﻛﻤﺎ ﺍﻫﺘﻤﺖ ﻤﺑﺸﻜﻼﺕ ﺍﻟﻨﺎﺱ‬
‫ﻭﻫﻤﻮﻣﻬﻢ‪ ,‬ﻭﺍﻹﺣﺴﺎﺱ ﺑﺎﳉﻤﺎﻝ ﻭﻫﻲ ﹴ ﻣﺪﺍﺧﻞ ﺇﻟﻰ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ﻭﻣﻔﺎﺗﻴﺢ ﻟﻌﻘﻮﻟﻬﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ‪..‬‬
‫ﻭﻛﻞ ﺗﻠﻚ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻏﻴﺮﻫﺎ ﺇﺫﺍ ﺍﺳﺘﺮﺷﺪ ﺑﻬﺎ ﺍﻟﺼﺤﻔﻲ ﻭﺍﻫﺘﺪﻯ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺣﻲ ﺑﻬﺎ‬
‫ﻭﺗﺘﻀﻤﻨﻬﺎ ﺛﻨﺎﻳﺎﻫﺎ‪ ,‬ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻨﺠﺢ ﻓﻲ ﺻﻴﺎﻏﺔ ﻣﻘﺪﻣﺎﺕ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ﺍﻟﺘﻲ ﻳﻜﺘﺒﻬﺎ‪ ,‬ﻓﺘﺄﺗﻲ‬
‫ﻧﺎﺑﻀﺔ ﺑﺎﳊﻴﺎﺓ‪ ,‬ﻣﺜﻴﺮﺓ ﻟﻼﻧﺘﺒﺎﻩ ﻭﺍﻟﺘﺮﻗﺐ ﻭﻣﺸﺠﻌﺔ ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ ﻗﺮﺍﺀﺓ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﺣﺘﻰ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬

‫ﺛﻢ ﻧﻨﺘﻘﻞ ﻣﻦ ﺍﻻﺳﺘﻬﻼﻙ ﺍﳊﺴﻦ ﺍﳌﺸﻮﻕ ﺇﻟﻰ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳋﺎﲤﺔ ﺍﻟﻘﻮﻳﺔ ﺍﻟﺘﻲ ﻳﺠﺐ ﺃﻻ ﺗﻘﻞ‬
‫ﻓﻲ ﻗﻮﺗﻬﺎ ﻋﻦ ﺍﳌﻘﺪﻣﺔ‪ ,‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺁﺧﺮ ﻣﺎ ﺗﻘﻊ ﻋﻠﻴﻪ ﻋﲔ ﺍﻟﻘﺎﺭﺉ‪ ,‬ﻭﻳﻘﺮﻉ ﺁﺫﺍﻥ ﺍﻟﺴﺎﻣﻊ‪ ,‬ﻭﻳﺒﻘﻰ ﻓﻲ‬
‫ﺣﺴﻪ ﻳﺘﺮﺩﺩ ﺻﺪﺍﻩ ﻓﺘﺮﺓ ﻃﻮﻳﻠﺔ‪ ,‬ﻭﻧﺴﺘﺮﺷﺪ ﻓﻲ ﺫﻟﻚ ﺑﺎﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺻﺔ ﺑﺨﻮﺍﰎ ﺍﻟﺴﻮﺭ‪..‬‬
‫ﻭﻫﺬﺍ ﻣﻮﺿﻮﻉ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﻟﻲ‪:‬‬

‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‬
‫اﻟﺨﺎﺗﻤﺔ اﻟﺠﻴﺪة‬
‫‪THE GOOD CONCLUSION‬‬
‫ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥ ﺍﳌﺪﺧﻞ ﺍﳌﺸﻮﻕ ﺃﻭ ﺍﻻﺳﺘﻬﻼﻝ ﺍﳉﻴﺪ‪ ,‬ﻳﺸﻜﻞ ﺃﺣﺪ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻬﺎﻣﺔ ﺍﻟﺘﻲ‬
‫ﲡﺬﺏ ﺍﻟﻘﺎﺭﺉ‪ ,‬ﺇﻟﻰ ﻗﺮﺍﺀﺓ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ﻭﻳﺴﺎﻫﻢ ﻓﻲ ﺇﺛﺎﺭﺓ ﻓﻀﻮﻟﻪ ﻭﺭﻓﻊ ﺩﺭﺟﺔ ﻗﺎﺑﻠﻴﺘﻪ ﻟﻠﻘﺮﺍﺀﺓ‬
‫ﻭﻳﻘﻮﺩﻩ ﻓﻲ ﺑﺮﺍﻋﺔ ﺇﻟﻰ ﺃﻥ ﻳﻨﺘﻬﻲ ﻣﻦ ﻗﺮﺍﺀﺓ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﻛﻠﻬﺎ‪ ,‬ﻤﺑﺎ ﲢﻤﻠﻪ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﳉﺎﺫﺑﻴﺔ‬
‫ﻭﺍﻟﺘﺸﻮﻳﻖ‪ ,‬ﻭﻣﺎ ﻳﺸﻴﺮ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ﻧﻔﺴﻬﺎ ﻻﺭﺗﺒﺎﻃﻬﺎ ﺍﻟﻮﺛﻴﻖ ﺑﺘﻠﻚ ﺍﳌﺎﺩﺓ‪.‬‬

‫‪٢٤٥‬‬
‫ﻭﺍﳋﺎﲤﺔ ﺃﻭ ﺍﻟﻨﻬﺎﻳﺔ ﻻ ﺗﻘﻞ ﻓﻲ ﺍﻷﻫﻤﻴﺔ ﻋﻦ ﺍﳌﻘﺪﻣﺔ‪ ..‬ﻓﺎﳌﻘﺪﻣﺔ ﺍﳉﻴﺪﺓ ﺗﺘﻄﻠﺐ ﺧﺎﲤﺔ ﺃﻭ‬
‫ﻧﻬﺎﻳﺔ ﺟﻴﺪﺓ ﺃﻳﻀﺎ ﻷﻥ ﺍﳌﻘﺪﻣﺔ ﻭﺍﳋﺎﲤﺔ ﻫﻤﺎ ﺭﻭﺡ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ‪ ..‬ﻭﻫﻲ ﻋﻤﻠﻴﺔ ﻫﺎﻣﺔ ﺟﺪﺍ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺤﺮﻳﺮ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ‪ ,‬ﻷﻧﻬﺎ ﺁﺧﺮ ﻣﺎ ﺗﻘﻊ ﻋﻠﻴﻪ ﻋﻴﻮﻥ ﺍﻟﻘﺮﺍﺀ‪ ,‬ﻭﻳﺴﺘﻘﺮ ﻓﻲ ﺃﺫﻫﺎﻧﻬﻢ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳋﺎﲤﺔ ﺃﻭ ﺍﻟﻨﻬﺎﻳﺔ‪ ,‬ﻳﻌﺘﺒﺮ ﺃﻣﺮﺍ ﺣﻴﻮﻳﺎ ﻹﺣﺪﺍﺙ ﺍﻷﺛﺮ ﺍﳌﻄﻠﻮﺏ ﻣﻨﻬﺎ ﻓﻲ‬
‫ﻋﻘﻮﻝ ﺍﻟﻘﺮﺍﺀ ﻭﺗﻔﻜﻴﺮﻫﻢ‪.‬‬

‫ﻭﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻛﺘﺎﺏ ﺍﻪﻠﻟ ﺍﻟﻜﺮﱘ – ﻭﻪﻠﻟ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ – ﻓﻘﺪ ﺟﺎﺀﺕ ﺧﻮﺍﰎ ﺍﻟﺴﻮﺭ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﺜﻞ ﻓﻮﺍﲢﻬﺎ ﻓﻲ ﺍﳊﺴﻦ‪ ,‬ﻷﻧﻬﺎ ﺁﺧﺮ ﻣﺎ ﻳﻘﺮﻉ ﺍﻷﺳﻤﺎﻉ‪ ,‬ﻓﻠﻬﺬﺍ ﺟﺎﺀﺕ ﻣﺘﻀﻤﻨﺔ ﻟﻠﻤﻌﺎﻧﻲ‬
‫ﺍﻟﺒـﺪﻳﻌـﺔ‪ ,‬ﻣﻊ ﺇﻳـﺬﺍﻥ ﺍﻟﺴـﺎﻣﻊ ﺑﺎﻧﺘﻬـﺎﺀ ﺍﻟﻜﻼﻡ‪ ,‬ﺣـﺘﻰ ﻻ ﻳﺒﻘﻰ ﻣﻌﻪ ﻟﻠﻨﻔﻮﺱ ﺗﺸﻮﻑ ﺇﻟﻰ ﻣﺎ ﻳﺬﻛﺮ‬
‫ﺑﻌﺪ‪ ,‬ﻷﻧﻬـﺎ ﺑـﲔ ﺃﺩﻋﻴﺔ‪ ,‬ﻭﻭﺻﺎﻳﺎ‪ ,‬ﻭﻓﺮﺍﺋﺾ‪ ,‬ﻭﻣﻮﺍﻋﻆ‪ ,‬ﻭﲢﻤـﻴﺪ‪ ,‬ﻭﺗﻬﻠﻴـﻞ‪ ,‬ﻭﻭﻋـﺪ ﻭﻭﻋـﻴﺪ ﺇﻟﻰ ﻏﻴﺮ‬
‫ﺫﻟﻚ )‪.(45‬‬

‫ﺃﻭﻝ ﻣﻌﻠﻢ ﻗﺮﺁﻧﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺗﻘﻊ ﻋﻠﻴﻪ ﺃﻋﻴﻨﻨﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻪﻠﻟ‪ ,‬ﻫﻮ ﺧﺎﲤﺔ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﺘﻲ ﺗﻀﻤﻨﺖ ﺗﻔﺼﻴﻞ ﺟﻤﻠﺔ ﺍﳌﻄﻠﻮﺏ‪ ,‬ﺇﺫ ﺍﳌﻄﻠﻮﺏ ﺍﻷﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺍﶈﻔﻮﻅ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﺍﳌﺴﺒﺒﺔ‬
‫ﻟﻐﻀﺐ ﺍﻪﻠﻟ ﻭﺍﻟﻀﻼﻝ‪ .‬ﺗﻔﺼﻴﻞ ﺟﻤﻠﺔ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺍﻟﺬﻳﻦ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻬﻢ{ ﻭﺍﳌﺮﺍﺩ ﺍﳌﺆﻣﻨﻮﻥ‪,‬‬
‫ﻭﻟﺬﻟﻚ ﺃﻃﻠﻖ ﺍﻹﻧﻌﺎﻡ ﻭﻟﻢ ﻳﻘﻴﺪ‪ ,‬ﻟﻴﺘﻨﺎﻭﻝ ﻛﻞ ﺇﻧﻌﺎﻡ‪ ,‬ﻷﻥ ﻣﻦ ﺃﻧﻌﻢ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﺑﻨﻌﻤﺔ ﺍﻹﳝﺎﻥ‪ ,‬ﻓﻘﺪ‬
‫ﺃﻧﻌﻢ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﺑﻜﻞ ﻧﻌﻤﺔ ﻷﻧﻬﺎ ﻣﺴﺘﺘﺒﻌﺔ ﳉﻤﻴﻊ ﺍﻟﻨﻌﻢ‪ ..‬ﺛﻢ ﻭﺻﻔﻬﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻏﻴﺮ ﺍﳌﻐﻀﻮﺏ‬
‫ﻋﻠﻴﻬﻢ ﻭﻻ ﺍﻟﻀﺎﻟﲔ{ ﻳﻌﻨﻲ ﺃﻧﻬﻢ ﺟﻤﻌﻮﺍ ﺑﲔ ﺍﻟﻨﻌﻢ ﺍﳌﻄﻠﻘﺔ ﻭﻫﻲ ﻧﻌﻤﺔ ﺍﻹﳝﺎﻥ‪ ,‬ﻭﺑﲔ ﺍﻟﺴﻼﻣﺔ ﻣﻦ‬
‫ﻏﻀﺐ ﺍﻪﻠﻟ ﻭﺍﻟﻀﻼﻝ ﺍﳌﺴﺒﺒﲔ ﻋﻦ ﻣﻌﺎﺻﻴﻪ ﻭﺗﻌﺪﻱ ﺣﺪﻭﺩﻩ )‪.(46‬‬

‫ﻭﺛﺎﻧﻲ ﺗﻠﻚ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺻﺔ ﺑﺎﳋﺎﲤﺔ ﺍﳉﻴﺪﺓ‪ ,‬ﺗﺘﻤﺜﻞ ﻓﻲ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﺒﻘﺮﺓ( ﻓﻲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ ﻤﺑﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﻦ ﺭﺑﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ﻛﻞ ﺁﻣﻦ ﺑﺎﻪﻠﻟ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ‬
‫ﻻ ﻧﻔﺮﻕ ﺑﲔ ﺃﺣﺪ ﻣﻦ ﺭﺳﻠﻪ ﻭﻗﺎﻟﻮﺍ ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ ﻏﻔﺮﺍﻧﻚ ﺭﺑﻨﺎ ﻭﺇﻟﻴﻚ ﺍﳌﺼﻴﺮ* ﻻ ﻳﻜﻠﻒ ﺍﻪﻠﻟ‬
‫ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ﻟﻬﺎ ﻣﺎ ﻛﺴﺒﺖ ﻭﻋﻠﻴﻬﺎ ﻣﺎ ﺍﻛﺘﺴﺒﺖ ﺭﺑﻨﺎ ﻻ ﺗﺆﺍﺧﺬﻧﺎ ﺇﻥ ﻧﺴﻴﻨﺎ ﺃﻭ ﺃﺧﻄﺄﻧﺎ ﺭﺑﻨﺎ ﻭﻻ‬
‫ﲢﻤﻞ ﻋﻠﻴﻨﺎ ﺇﺻﺮﺍ ﻛﻤﺎ ﺣﻤﻠﺘﻪ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻨﺎ ﺭﺑﻨﺎ ﻭﻻ ﲢﻤﻠﻨﺎ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﻟﻨﺎ ﺑﻪ ﻭﺍﻋﻒ ﻋﻨﺎ‬
‫ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﺣﻤﻨﺎ ﺃﻧﺖ ﻣﻮﻻﻧﺎ ﻓﺎﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻳﻦ{‪) .‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺘﲔ ‪.(286-285‬‬

‫ﻫﺬﺍ ﺧﺘﺎﻡ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺒﻴﺮﺓ ﻓﻲ ﺁﻳﺘﲔ ﺍﺛﻨﺘﲔ‪ ,‬ﻣﺘﻨﺎﺳﻖ ﻣﻊ ﻣﻮﺿﻮﻋﺎﺗﻬﺎ ﻭﺟﻮﻫﺎ ﻭﺃﻫﺪﺍﻓﻬﺎ‪..‬‬
‫ﻷﻧﻬﻤﺎ ﲤﺜﻼﻥ ﺗﻠﺨﻴﺼﺎ ﻭﺍﻓﻴﺎ ﻷﻋﻈﻢ ﻗﻄﺎﻋﺎﺕ ﺗﻠﻚ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺗﻜﺎﻟﻴﻒ ﻛﺜﻴﺮﺓ‬
‫ﻓﻲ ﺍﻟﺼﻼﺓ‪ ,‬ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻘﺼﺎﺹ‪ ,‬ﻭﺍﻟﺼﻮﻡ‪ ,‬ﻭﺍﳊﺞ‪ ,‬ﻭﺍﳉﻬﺎﺩ‪ ,‬ﻭﺍﻟﻄﻼﻕ‪ ,‬ﻭﺍﻟﻌﺪﺓ‪ ,‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﺮﺑﺎ‬

‫‪٢٤٦‬‬
 ‫ﻭﺍﻟﺒﻴﻊ ﻭﺍﻟﺪﻳﻦ‪...‬ﺇﻟﺦ‪ ..‬ﺇﻧﻪ ﺍﳋﺘﺎﻡ ﺍﻟﺬﻱ ﻳﻠﺨﺺ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻭﻳﻠﺨﺺ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻳﻠﺨﺺ ﺗﺼﻮﺭ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﺣﺎﻟﻬﻢ ﻣﻊ ﺭﺑﻬﻢ ﻓﻲ ﻛﻞ ﺣﲔ ﻭﻳﺘﻨﺎﺳﻖ ﻣﻊ ﺧﻂ ﺍﻟﺴﻮﺭﺓ ﺍﻷﺻﻠﻲ)‪.(47‬‬

‫ﻭﻫﺬﺍ ﻣﻌﻠﻢ ﻗﺮﺁﻧﻲ ﺁﺧﺮ ﻟﻠﺨﺎﲤﺔ ﺍﳉﻴﺪﺓ‪ ,‬ﻭﻫﻮ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﺍﻟﺬﻱ ﺗﻀﻤﻦ ﺑﻌﺾ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﻟﻠﻤﺆﻣﻨﲔ‪ ,‬ﻭﺫﻟﻚ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺻﺒﺮﻭﺍ ﻭﺻﺎﺑﺮﻭﺍ ﻭﺭﺍﺑﻄﻮﺍ‬
‫ﻭﺍﺗﻘﻮﺍ ﺍﻪﻠﻟ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ{ )ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ ‪ .(200‬ﺍﻧﻪ ﻧﺪﺍﺀ ﻣﻦ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‬
‫ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﻟﺼﺒﺮ ﻋﻠﻰ ﺗﻜﺎﻟﻴﻒ ﺍﻟﺪﻳﻦ ﻭﺍﳌﺼﺎﺑﺮﺓ ﻷﻋﺪﺍﺀ ﺍﻪﻠﻟ ﻓﻲ ﺍﳉﻬﺎﺩ‪ ,‬ﻭﻣﻌﺎﻗﺒﺘﻬﻢ ﻭﺍﻟﺼﺒﺮ‬
‫ﻋﻠﻰ ﺷﺪﺍﺋﺪ ﺍﳊﺮﺏ‪ ,‬ﻭﺍﳌﺮﺍﺑﻄﺔ ﻓﻲ ﺍﻟﻐﺰﻭ‪ ,‬ﻭﻫﻮ ﺧﺘﺎﻡ ﻳﻨﺎﺳﺐ ﺟﻮ ﺍﻟﺴﻮﺭﺓ ﻭﻣﻮﺿﻮﻋﺎﺗﻬﺎ ﺟﻤﻴﻌﺎ‪.‬‬
‫ﻓﺈﻥ ﺳﻴﺎﻕ ﺍﻟﺴﻮﺭﺓ ﺣﺎﻓﻞ ﺑﺬﻛﺮ ﺍﻟﺼﺒﺮ ﻭﺍﻟﺘﻘﻮﻯ )ﻣﻔﺮﺩﻳﻦ ﻭﻣﺠﺘﻤﻌﲔ( ﻭﺑﺎﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻻﺣﺘﻤﺎﻝ‬
‫ﻭﺍﳌﺠﺎﻫﺪﺓ ﻭﺩﻓـﻊ ﺍﻟﻜﻴـﺪ ﻭﻋـﺪﻡ ﺍﻻﺳﺘﻤﺎﻉ ﻟـﺪﻋـﺎﺓ ﺍﻟﻬﺰﳝـﺔ ﻭﺍﻟﺒﻠﺒﻠﺔ‪ .‬ﻭﻣﻦ ﺛﻢ ﺗﺨﺘﻢ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﺪﻋﻮﺓ‬
‫ﺇﻟﻰ ﺍﻟﺼﺒﺮ ﻭﺍﳌﺼﺎﺑﺮﺓ ﻭﺍﳌﺮﺍﺑﻄﺔ ﻭﺍﻟﺘﻘﻮﻯ‪ .‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺃﻧﺴﺐ ﺧﺘﺎﻡ ﻟﻠﺴﻮﺭﺓ ﻭﺗﻠﺨﻴﺼﺎ ﳌﻮﺿﻮﻋﺎﺗﻬﺎ‬
‫ﺍﻷﺳﺎﺳﻴﺔ )‪.(48‬‬

‫ﻭﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﳋﻮﺍﰎ ﺍﻟﺴﻮﺭ‪ ,‬ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﻨﺴﺎﺀ( ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳﺴﺘﻔﺘﻮﻧﻚ ﻗﻞ‬
‫ﺍﻪﻠﻟ ﻳﻔﺘﻴﻜﻢ ﻓﻲ ﺍﻟﻜﻼﻟﺔ ﺇﻥ ﺍﻣﺮﺅ ﻫﻠﻚ ﻟﻴﺲ ﻟﻪ ﻭﻟﺪ ﻭﻟﻪ ﺃﺧﺖ ﻓﻠﻬﺎ ﻧﺼﻒ ﻣﺎ ﺗﺮﻙ ﻭﻫﻮ ﻳﺮﺛﻬﺎ ﺇﻥ‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻭﻟﺪ ﻓﺈﻥ ﻛﺎﻧﺘﺎ ﺍﺛﻨﺘﲔ ﻓﻠﻬﻤﺎ ﺍﻟﺜﻠﺜﺎﻥ ﳑﺎ ﺗﺮﻙ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺇﺧﻮﺓ ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ ﻓﻠﻠﺬﻛﺮ ﻣﺜﻞ‬
‫ﺣﻆ ﺍﻻﻧﺜﻴﲔ ﻳﺒﲔ ﺍﻪﻠﻟ ﻟﻜﻢ ﺃﻥ ﺗﻀﻠﻮﺍ ﻭﺍﻪﻠﻟ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ{ )ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪ .(176‬ﻭﺣﺴﻦ‬
‫ﺍﳋﺘﻢ ﺑﻬﺎ ﻷﻧﻬﺎ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻋﺎﻡ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ..‬ﻭﻫﻜﺬﺍ ﺗﺨﺘﻢ ﺍﻟﺴﻮﺭﺓ ﺑﺘﻜﻤﻠﺔ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﻜﻼﻟﺔ‪ ,‬ﻭﻛﺎﻧﺖ ﻗﺪ ﺑﺪﺃﺕ ﺑﻌﻼﻗﺎﺕ ﺍﻷﺳﺮﺓ ﻭﺗﻜﺎﻓﻠﻬﺎ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺗﻀﻤﻨﺖ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺛﻨﺎﻳﺎﻫﺎ‪ .‬ﻭﺗﺨﺘﻢ ﺁﻳﺔ ﺍﳌﻴﺮﺍﺙ ﻭﺗﺨﺘﻢ ﻣﻌﻬﺎ ﺍﻟﺴﻮﺭﺓ ﺑﺬﻟﻚ ﺍﻟﺘﻌﻘﻴﺐ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﺬﻱ‬
‫ﻳﺮﺩ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻪﻠﻟ ﻭﻳﺮﺑﻂ ﺗﻨﻈﻴﻢ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻷﻣﻮﺍﻝ ﻭﻏﻴﺮﻫﺎ ﺑﺸﺮﻳﻌﺔ ﺍﻪﻠﻟ }ﻳﺒﲔ‬
‫ﺍﻪﻠﻟ ﻟﻜﻢ ﺃﻥ ﺗﻀﻠﻮﺍ ﻭﺍﻪﻠﻟ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ{ ﺻﻴﻐﺔ ﺟﺎﻣﻌﺔ ﺷﺎﻣﻠﺔ )ﺑﻜﻞ ﺷﻲﺀ( ﻣﻦ ﺍﳌﻴﺮﺍﺙ ﻭﻏﻴﺮ‬
‫ﺍﳌﻴﺮﺍﺙ‪ ,‬ﻣﻦ ﻋﻼﻗﺎﺕ ﺍﻷﺳﺮ‪ ,‬ﻭﻋﻼﻗﺎﺕ ﺍﳉﻤﺎﻋﺎﺕ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪ ,‬ﻓﺈﻣﺎ ﺍﺗﺒﺎﻉ ﺑﻴﺎﻥ ﺍﻪﻠﻟ‬
‫ﻓﻲ ﻛﻞ ﺷﻲﺀ ﻭﺇﻣﺎ ﺍﻟﻀﻼﻝ)‪.(49‬‬

‫ﻭﻫﺬﺍ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﳌﺎﺋﺪﺓ( ﻭﻫﻮ ﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻠﺨﺘﺎﻡ ﺍﳊﺴﻦ‪ ,‬ﺍﻧﻪ ﻳﺘﻀﻤﻦ ﺍﻟﺘﺒﺠﻴﻞ‬
‫ﻭﺍﻟﺘﻌﻈﻴﻢ ﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ }ﻪﻠﻟ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﻦ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ{‬
‫)ﺍﻵﻳﺔ ‪ (120‬ﻓﻬﺬﺍ ﺍﻻﻳﻘﺎﻉ ﺍﻷﺧﻴﺮ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﻳﻌﻠﻦ ﺗﻔﺮﺩ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻤﺑﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﻭﻣﺎ ﻓﻴﻬﻦ‪ ,‬ﻭﻗﺪﺭﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺑﻼ ﺣﺪﻭﺩ‪ ,‬ﻭﻫﻮ ﺧﺘﺎﻡ ﻳﺘﻨﺎﺳﻖ ﻣﻊ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﺗﺘﺤﺪﺙ‬

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‫ﻋﻦ »ﺍﻟﺪﻳﻦ« ﻭﺗﻌﺮﺿﻪ ﳑﺜﻼ ﻓﻲ ﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺔ ﺍﻪﻠﻟ ﻭﺣﺪﻩ‪ ,‬ﻭﺍﻟﺘﻠﻘﻲ ﻣﻨﻪ ﻭﺣﺪﻩ‪ ,‬ﻭﺍﳊﻜﻢ ﻤﺑﺎ ﺃﻧﺰﻝ‬
‫ﺩﻭﻥ ﺳﻮﺍﻩ )‪.(50‬‬

‫ﻭﻛﺬﻟﻚ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻷﻧﻌﺎﻡ( ﺍﻟﺘﻲ ﺗﻀﻤﻨﺖ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ }ﺇﻥ ﺭﺑﻚ ﺳﺮﻳﻊ‬
‫ﺍﻟﻌﻘﺎﺏ ﻭﺍﻧﻪ ﻟﻐﻔﻮﺭ ﺭﺣﻴﻢ{ )ﺍﻵﻳﺔ ‪ (165‬ﻭﻟﺬﻟﻚ ﺃﻭﺭﺩ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺒﺎﻟﻐﺔ ﻓﻲ ﻭﺻﻒ ﺍﻟﻌﻘﺎﺏ‬
‫ﺑﺎﻟﺴﺮﻋﺔ ﻭﺗﻮﻛﻴﺪ ﺍﻟﺮﺣﻤﺔ ﺑﺎﻟﻜﻼﻡ ﺍﳌﻔﻴﺪ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻮﻗﻮﻉ )‪.(51‬‬

‫ﻭﺧﺎﲤﺔ ﺳﻮﺭﺓ )ﺇﺑﺮﺍﻫﻴﻢ( ﻫﻲ ﻣﻦ ﺃﻭﺿﺢ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﳋﺎﲤﺔ ﺍﻟﻘﻮﻳﺔ‪ ,‬ﻭﻳﺘﻤﺜﻞ‬
‫ﺫﻟﻚ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻫﺬﺍ ﺑﻼﻍ ﻟﻠﻨﺎﺱ ﻭﻟﻴﻨﺬﺭﻭﺍ ﺑﻪ ﻭﻟﻴﻌﻠﻤﻮﺍ ﺃﳕﺎ ﻫﻮ ﺇﻟﻪ ﻭﺍﺣﺪ ﻭﻟﻴﺬﻛﺮ ﺃﻭﻟﻮﺍ‬
‫ﺍﻷﻟﺒﺎﺏ{ )ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻳﺔ ‪ (52‬ﻓﻬﺬﺍ ﺇﻋﻼﻥ ﻋﺎﻡ ﺟﻬﻴﺮ ﺍﻟﺼﻮﺕ‪ ,‬ﻋﺎﻟﻲ ﺍﻟﺼﺪﻯ ﻟﺘﺒﻠﻴﻎ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ‪ ,‬ﻭﺇﻋﻼﻡ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﻐﺎﻳﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﻼﻍ‪ ,‬ﻭﻫﺬﺍ ﺍﻹﻧﺬﺍﺭ‬
‫)ﺇﳕﺎ ﻫﻮ ﺇﻟﻪ ﻭﺍﺣﺪ( ﻓﻬﺬﻩ ﻫﻲ ﻗﺎﻋﺪﺓ ﺩﻳﻦ ﺍﻪﻠﻟ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻣﻨﻬﺠﻪ ﻓﻲ ﺍﳊﻴﺎﺓ ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ‬
‫ﻣﺠﺮﺩ ﺍﻟﻌﻠﻢ‪ ,‬ﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺇﻗﺎﻣﺔ ﺣﻴﺎﺗﻬﻢ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ,‬ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﻪﻠﻟ ﻭﺣﺪﻩ‪ ,‬ﻣﺎ ﺩﺍﻡ‬
‫ﺃﻧﻪ ﻻ ﺇﻟﻪ ﻏﻴﺮﻩ )‪.(52‬‬

‫ﻭﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ ﻛﺬﻟﻚ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﺘﻮﺑﺔ( ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫}ﻟﻘﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ﺑﺎﳌﺆﻣﻨﲔ ﺭﺅﻭﻑ ﺭﺣﻴﻢ*‬
‫ﻓﺈﻥ ﺗﻮﻟﻮﺍ ﻓﻘﻞ ﺣﺴﺒﻲ ﺍﻪﻠﻟ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ ﻭﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ{ )ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﺍﻵﻳﺘﺎﻥ ‪.(129-128‬‬

‫ﻭﻫﺬﺍ ﺍﳋﺘﺎﻡ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺟﻮ ﺍﻟﺴﻮﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ,‬ﻭﺗﺘﺤﺪﺙ ﺇﺣﺪﻯ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻋﻦ ﺍﻟﺼﻠﺔ‬
‫ﺑﲔ ﺍﻟﺮﺳﻮﻝ ﻭﻗﻮﻣﻪ‪ ,‬ﻭﻋﻦ ﺣﺮﺻﻪ ﻋﻠﻴﻬﻢ ﻭﺭﺣﻤﺘﻪ ﺑﻬﻢ‪ ,‬ﻭﻣﻨﺎﺳﺒﺘﻬﺎ ﺣﺎﺿﺮﺓ ﻓﻲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺘﻲ‬
‫ﻛﻠﻔﺘﻬﺎ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﻓﻲ ﻣﻨﺎﺻﺮﺓ ﺍﻟﺮﺳﻮﻝ ﻭﺩﻋﻮﺗﻪ ﻭﻗﺘﺎﻝ ﺃﻋﺪﺍﺋﻪ ﻭﺍﺣﺘﻤﺎﻝ ﺍﻟﻌﺴﺮﺓ ﻭﺍﻟﻀﻴﻖ‪,‬‬
‫ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻲ ﺗﻮﺟﻴﻪ ﻟﻬﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺭﺑﻪ ﻭﺣﺪﻩ ﺣﲔ ﻳﺘﻮﻟﻰ ﻋﻨﻪ ﻣﻦ ﻳﺘﻮﻟﻰ‪ ,‬ﻓﻬﻮ ﻭﻟﻴﻪ‬
‫ﻭﻧﺎﺻﺮﻩ ﻭﻛﺎﻓﻴﻪ )‪.(53‬‬

‫ﻭﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﺮﻋﺪ( ﻣﻌﻠﻢ ﻗﺮﺁﻧﻲ ﺁﺧﺮ ﻓﻲ ﻧﻔﺲ ﺍﳌﺠﺎﻝ‪} :‬ﻭﻳﻘﻮﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﺴﺖ ﻣﺮﺳﻼ‬
‫ﻗﻞ ﻛﻔﻰ ﺑﺎﻪﻠﻟ ﺷﻬﻴﺪﺍ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻜﻢ ﻭﻣﻦ ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ{ )ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺍﻵﻳﺔ ‪.(43‬‬

‫ﺗﻨﺘﻬﻲ ﺍﻟﺴﻮﺭﺓ ﺑﻬﺬﺍ ﺍﳋﺘﺎﻡ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺣﻜﺎﻳﺔ ﺇﻧﻜﺎﺭ ﺍﻟﻜﻔﺎﺭ ﻟﻠﺮﺳﺎﻟﺔ‪ ,‬ﻭﻳﺸﻬﺪ ﺍﻪﻠﻟ ﻣﻜﺘﻔﻴﺎ‬

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 ‫ﺑﺸﻬﺎﺩﺗﻪ ﺍﻟﺘﻲ ﻳﺤﺴﻢ ﺑﻬﺎ ﻛﻞ ﺟﺪﻝ‪ ,‬ﻭﻳﻨﺘﻬﻲ ﺑﻌﺪﻫﺎ ﻛﻞ ﻛﻼﻡ ‪ ..‬ﻓﻘﺪ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻓﻲ‬
‫ﻓﺘﺮﺓ ﺍﺷﺘﺪ ﻓﻴﻬﺎ ﺍﻻﻋﺮﺍﺽ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺘﺤﺪﻱ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ .‬ﻛﻤﺎ ﻛﺜﺮ ﻓﻴﻬﺎ ﻃﻠﺐ ﺍﳋﻮﺍﺭﻕ ﻣﻦ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻭﺍﺳﺘﻌﺠﺎﻝ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻳﻨﺬﺭﻫﻢ ﺑﻪ‪ ,‬ﳑﺎ ﺍﻗﺘﻀﻰ ﺣﻤﻠﺔ ﺿﺨﻤﺔ‬
‫ﺗﺴﺘﻬﺪﻑ ﺗﺜﺒﻴﺖ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻭﻣﻦ ﻣﻌﻪ ﻋﻠﻰ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﻦ ﺭﺑﻪ ﻓﻲ‬
‫ﻭﺟﻪ ﺍﳌﻌﺎﺭﺿﺔ ﻭﺍﻻﻋﺮﺍﺽ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺘﺤﺪﻱ ﻭﺍﻻﺳﺘﻌﻼﺀ ﺑﻬﺬﺍ ﺍﳊﻖ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻰ ﺍﻪﻠﻟ ﻭﺣﺪﻩ‪,‬‬
‫ﻭﺇﻋﻼﻥ ﻭﺣﺪﺍﻧﻴﺘﻪ ﺇﻟﻬﺎ ﻭﺭﺑﺎ‪ ,‬ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ,‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻧﻬﺎ ﻫﻲ ﻭﺣﺪﻫﺎ ﺍﳊﻖ ﻣﻬﻤﺎ‬
‫ﻛﺬﺏ ﺑﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ )‪.(54‬‬

‫ﻭﻣﻌﻠﻢ ﻗﺮﺁﻧﻲ ﺁﺧﺮ ﻫﻮ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﻔﺮﻗﺎﻥ( ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻗﻞ ﻣﺎ ﻳﻌﺒﺄ ﺑﻜﻢ ﺭﺑﻲ ﻟﻮﻻ‬
‫ﺩﻋﺎﺅﻛﻢ ﻓﻘﺪ ﻛﺬﺑﺘﻢ ﻓﺴﻮﻑ ﻳﻜﻮﻥ ﻟﺰﺍﻣﺎ{ )ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺍﻵﻳﺔ ‪ .(77‬ﻓﻘﺪ ﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺘﻘﺮﻳﺮ‬
‫ﻫﻮﺍﻥ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﺍﻪﻠﻟ‪ ,‬ﻟﻮﻻ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻄﺎﺋﻌﺔ‪ ,‬ﺍﳌﺴﺘﺠﻴﺒﺔ ﺍﻟﻌﺎﺭﻓﺔ ﺑﺎﻪﻠﻟ‪ ,‬ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﻄﻴﻊ‬
‫ﺍﻟﺸﺎﺭﺩ‪ ,‬ﺍﻟﻀﺎﻝ ﻣﻦ ﺍﳌﻜﺬﺑﲔ ﻭﺍﳉﺎﺣﺪﻳﻦ‪ ,‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻬﻮﺍﻥ ﺗﻬﻮﻳﻦ ﳌﺎ ﻳﻠﻘﺎﻩ ﻣﻨﻬﻢ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ﺻﻠﻰ‬
‫ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻓﻬﻮ ﺧﺘﺎﻡ ﻳﺘﻔﻖ ﻣﻊ ﻇﻞ ﺍﻟﺴﻮﺭﺓ ﻭﺟﻮﻫﺎ‪ ,‬ﻭﻳﺘﻔﻖ ﻣﻊ ﻣﻮﺿﻮﻋﻬﺎ ﻭﺃﻫﺪﺍﻓﻬﺎ ﻋﻠﻰ‬
‫ﻃﺮﻳﻘﺔ ﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﻔﻨﻲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ – ﺣﻴﺚ ﺇﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺗﺒﺪﻭ ﻛﻠﻬﺎ ﻭﻛﺄﻧﻬﺎ ﺇﻳﻨﺎﺱ ﻟﺮﺳﻮﻝ ﺍﻪﻠﻟ‬
‫ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻭﺗﺴﺮﻳﺔ‪ ,‬ﻭﺗﻄﻤﲔ ﻟﻪ‪ ,‬ﻭﺗﻘﻮﻳﺔ ﻭﻫﻮ ﻳﻮﺍﺟﻪ ﻣﺸﺮﻛﻲ ﻗﺮﻳﺶ ﻭﻋﻨﺎﺩﻫﻢ ﻟﻪ‪,‬‬
‫ﻭﺗﻄﺎﻭﻟﻬﻢ ﻋﻠﻴﻪ‪ ,‬ﻭﺗﻌﻨﺘﻬﻢ ﻣﻌﻪ‪ ,‬ﻭﺟﺪﺍﻟﻬﻢ ﺑﺎﻟﺒﺎﻃﻞ ﻭﻭﻗﻮﻓﻬﻢ ﻓﻲ ﻭﺟﻪ ﺍﻟﻬﺪﻯ ﻭﺻﺪﻫﻢ ﻋﻨﻪ )‪.(55‬‬

‫ﻭﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﳋﺎﲤﺔ ﺍﳉﻴﺪﺓ‪ ,‬ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﺸﻌﺮﺍﺀ( ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫}ﻭﺳﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻱ ﻣﻨﻘﻠﺐ ﻳﻨﻘﻠﺒﻮﻥ{ )ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺔ ‪ .(227‬ﺗﺨﺘﻢ ﺍﻟﺴﻮﺭﺓ ﺑﻬﺬﺍ‬
‫ﺍﻟﺘﻬﺪﻳﺪ ﺍﳌﺨﻴﻒ ﺍﳋﻔﻲ ﺍﳌﺠﻤﻞ ﺍﻟﺬﻱ ﻳﻠﺨﺺ ﻣﻮﺿﻮﻉ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻭﻛﺄﻧﻪ ﺍﻹﻳﻘﺎﻉ ﺍﻷﺧﻴﺮ ﺍﳌﺮﻫﻮﺏ‪.‬‬
‫ﻳﺘﻤﺜﻞ ﻓﻲ ﺻﻮﺭ ﺷﺘﻰ‪ ,‬ﻳﺘﻤﺜﻠﻬﺎ ﺍﳋﻴﺎﻝ ﻭﻳﺘﻮﻗﻌﻬﺎ‪ ,‬ﻭﺗﺰﻟﺰﻝ ﻛﻴﺎﻥ ﺍﻟﻈﺎﳌﲔ ﺯﻟﺰﺍﻻﹱ ﺷﺪﻳﺪﺍﹱ‪ ,‬ﺣﻴﺚ‬
‫ﺍﺷﺘﻤﻠﺖ ﺍﻟﺴﻮﺭﺓ ﻋﻠﻰ ﺗﺼﻮﻳﺮ ﻋﻨﺎﺩ ﺍﳌﺸﺮﻛﲔ ﻭﻣﻜﺎﺑﺮﺗﻬﻢ ﻭﺍﺳﺘﻬﺘﺎﺭﻫﻢ ﺑﺎﻟﻮﻋﻴﺪ‪ ,‬ﻭﺍﺳﺘﻌﺠﺎﻟﻬﻢ‬
‫ﺑﺎﻟﻌﺬﺍﺏ‪ .‬ﻛﻤﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻣﺼﺎﺭﻉ ﺍﳌﻜﺬﺑﲔ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺮﺳﺎﻻﺕ ﻭﺍﻟﻘﺮﻭﻥ )‪.(56‬‬

‫ﻣﻌﻠﻢ ﻗﺮﺁﻧﻲ ﺁﺧﺮ ﻫﻮ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﺼﺎﻓﺎﺕ( ﺍﳌﺘﻤﺜﻞ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ‬
‫ﺍﻟﻌﺰﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ* ﻭﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ ﻭﺍﳊﻤﺪﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﳌﲔ{ )ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺍﻵﻳﺘﺎﻥ‬
‫‪ .(182-180‬ﺣﻴﺚ ﺗﺨﺘﻢ ﺍﻟﺴﻮﺭﺓ ﺑﺘﻨﺰﻳﻪ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ,‬ﻭﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﻌﺰﺓ‪ ,‬ﻭﺑﺎﻟﺴﻼﻡ ﻣﻦ‬
‫ﺍﻪﻠﻟ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪ ,‬ﻭﺑﺈﻋﻼﻥ ﺍﳊﻤﺪ ﻪﻠﻟ ﺍﻟﻮﺍﺣﺪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺑﻼ ﺷﺮﻳﻚ‪ ..‬ﻭﻫﻮ ﺍﳋﺘﺎﻡ ﺍﳌﻨﺎﺳﺐ‬
‫ﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﺍﳌﻠﺨﺺ ﻟﻠﻘﻀﺎﻳﺎ ﺍﻟﺘﻲ ﻋﺎﳉﺘﻬﺎ )‪.(57‬‬

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‫ﻭﻛﺬﻟﻚ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﺰﻣﺮ( ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻭﺗﺮﻯ ﺍﳌﻼﺋﻜﺔ ﺣﺎﻓﲔ ﻣﻦ ﺣﻮﻝ ﺍﻟﻌﺮﺵ ﻳﺴﺒﺤﻮﻥ‬
‫ﺑﺤﻤﺪ ﺭﺑﻬﻢ ﻭﻗﻀﻲ ﺑﻴﻨﻬﻢ ﺑﺎﳊﻖ ﻭﻗﻴﻞ ﺍﳊﻤﺪ ﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﳌﲔ{ )ﺍﻵﻳﺔ ‪ .(75‬ﻭﻫﻮ ﺧﺘﺎﻡ ﻳﻐﻤﺮ‬
‫ﺍﻟﻨﻔﺲ ﺑﺎﻟﺮﻭﻋﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﳉﻼﻝ‪ ,‬ﻭﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻳﺘﺠﻪ ﺇﻟﻰ ﺭﺑﻪ ﺑﺎﳊﻤﺪ ﻓﻲ ﺧﺸﻮﻉ ﻭﺍﺳﺘﺴﻼﻡ‪,‬‬
‫ﻭﻛﻠﻤﺔ ﺍﳊﻤﺪ ﻳﻨﻄﻖ ﺑﻬﺎ ﻛﻞ ﺣﻲ‪ ,‬ﻭﻛﻞ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﺳﺘﺴﻼﻡ ﻭﻫﻮ ﺃﻧﺴﺐ ﺧﺘﺎﻡ ﻟﺘﻠﻚ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ‬
‫ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﻋﻼﺝ ﻗﻀﻴﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ,‬ﻭﺗﻄﻮﻑ ﺑﺎﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﻓﻲ ﺟﻮﻻﺕ ﻣﺘﻌﺎﻗﺒﺔ‬
‫ﻭﺗﻮﻗﻊ ﻋﻠﻰ ﺃﻭﺗﺎﺭﻩ ﺇﻳﻘﺎﻋﺎﺕ ﻣﺘﻼﺣﻘﺔ ﻭﺗﻬﺰﻩ ﻫﺰﺍﹱ ﻋﻤﻴﻘﺎﹱ ﻣﺘﻮﺍﺻ ﹱ‬
‫ﻼ ﻟﺘﻄﺒﻊ ﻓﻴﻪ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﲤﻜﻨﻬﺎ‪ ,‬ﻭﺗﻨﻔﻲ ﻋﻨﻪ ﻛﻞ ﺷﺒﻬﺔ‪ ,‬ﻭﻛﻞ ﻇﻞ ﻳﺸﻮﺏ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﺎﻟﺴﻮﺭﺓ ﺫﺍﺕ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ‬
‫ﻣﺘﺼﻞ ﻣﻦ ﺑﺪﺋﻬﺎ ﺇﻟﻰ ﺧﺘﺎﻣﻬﺎ ﻳﻌﺮﺽ ﻓﻲ ﺻﻮﺭ ﺷﺘﻰ )‪.(58‬‬

‫ﻭﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﺍﻟﺮﺣﻤﻦ( ﻣﻌﻠﻢ ﻗﺮﺁﻧﻲ ﺁﺧﺮ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪) :‬ﺗﺒﺎﺭﻙ ﺍﺳﻢ ﺭﺑﻚ ﺫﻱ ﺍﳉﻼﻝ‬
‫ﻭﺍﻹﻛﺮﺍﻡ( )ﺍﻵﻳﺔ ‪ ,(78‬ﺣﻴﺚ ﻳﺠﺊ ﻫﺬﺍ ﺍﻹﻳﻘﺎﻉ ﺍﻷﺧﻴﺮ ﺗﺴﺒﻴﺤﺎ ﺑﺎﺳﻢ ﺍﳉﻠﻴﻞ ﺍﻟﻜﺮﱘ‪ ,‬ﺃﻧﺴﺐ ﺧﺘﺎﻡ‬
‫ﻟﺘﻠﻚ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﺍﺳﺘﻌﺮﺿﺖ ﺁﻻﺀ ﺍﻪﻠﻟ ﻓﻲ ﺍﻟﻜﻮﻥ‪ ,‬ﻭﺁﻻﺀﻩ ﻓﻲ ﺍﳋﻠﻖ‪ ,‬ﻭﺁﻻﺀﻩ ﻓﻲ ﺍﻵﺧﺮﺓ )‪.(59‬‬

‫ﻭﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﳋﺎﲤﺔ ﺃﻭ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﻘﻮﻳﺔ‪ ,‬ﻛﺜﻴﺮﺓ ﺟﺪﺍ ﺑﻌﺪﺩ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪,‬‬
‫ﻓﻜﻞ ﺍﻟﺴﻮﺭ ﻟﻬﺎ ﺧﻮﺍﰎ ﻗﻮﻳﺔ ﺟﻴﺪﺓ ﺭﺍﺋﻌﺔ ﺍﳊﺴﻦ‪ ..‬ﻭﻧﻜﺘﻔﻲ ﺑﻬﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﺍﺳﺘﻌﺮﺿﻨﺎﻫﺎ‪ ,‬ﻭﻗﺪ‬
‫ﺭﺃﻳﻨﺎ ﻛﻞ ﳕﻮﺫﺝ ﻣﻨﻬﺎ ﻳﺘﻀﻤﻦ ﺃﺑﺪﻉ ﺍﳌﻌﺎﻧﻲ ﻭﻳﻨﺎﺳﺐ ﺟﻮ ﺍﻟﺴﻮﺭﺓ ﻭﻇﻠﻬﺎ‪ ,‬ﻭﻳﻠﺨﺺ ﻣﺠﻤﻠﻬﺎ ﻭﺍﻟﻘﻀﺎﻳﺎ‬
‫ﺍﻟﺘﻲ ﺗﻌﺎﳉﻬﺎ‪ ,‬ﻭﻳﺘﻨﺎﺳﻖ ﻣﻊ ﻣﻮﺿﻮﻋﺎﺗﻬﺎ ﻭﺃﻫﺪﺍﻓﻬﺎ‪ ..‬ﻭﻗﺪ ﺍﺷﺘﻤﻠﺖ ﺗﻠﻚ ﺍﳋﻮﺍﰎ ﻋﻠﻰ ﺍﻷﺩﻋﻴﺔ‪,‬‬
‫ﻭﺍﻟﻮﺻﺎﻳﺎ‪ ,‬ﻭﺍﻟﻔﺮﺍﺋﺾ‪ ,‬ﻭﺍﳌﻮﺍﻋﻆ‪ ,‬ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﳑﺎ ﻛﺎﻥ‬
‫ﻳﺆﺫﻥ ﺍﻟﺴﺎﻣﻊ ﺃﻭ ﺍﻟﻘﺎﺭﺉ ﺑﺎﻧﺘﻬﺎﺀ ﺍﻟﻜﻼﻡ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﻣﻌﻪ ﻟﻠﻨﻔﻮﺱ ﺗﺸﻮﻑ ﺇﻟﻰ ﻣﺎ ﻳﺬﻛﺮ ﺑﻌﺪ‪.‬‬

‫ﻭﺍﺳﺘﻜﻤﺎﻻ ﳌﺎ ﺍﺳﺘﻌﺮﺿﻨﺎﻩ ﻓﻴﻤﺎ ﺳﺒﻖ ﻣﻦ ﺍﳌﻌﺎﻟﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺣﻮﻝ ﺃﻧﻮﺍﻉ ﺍﻻﺳﺘﻬﻼﻝ ﺍﳊﺴﻦ‪,‬‬
‫ﻭﺍﳋﺎﲤﺔ ﺍﻟﻘﻮﻳﺔ‪ ,‬ﻓﺈﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺗﻘﺘﻀﻲ ﺃﻳﻀﺎ ﺃﻥ ﻧﺴﺘﻌﺮﺽ ﻣﻌﺎﻟﻢ ﻗﺮﺁﻧﻴﺔ ﺣﻮﻝ ﻋﻼﻗﺔ ﺍﳋﺎﲤﺔ‬
‫ﺑﺎﳌﻘﺪﻣﺔ‪ ,‬ﻭﺿﺮﻭﺭﺓ ﻭﺟﻮﺩ ﺍﺭﺗﺒﺎﻁ ﺑﺼﻮﺭﺓ ﺃﻭ ﺃﺧﺮﻯ ﺑﻴﻨﻬﻤﺎ‪ ,‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻮﺿﻮﻉ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪.‬‬

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 ‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‬
‫ﻋﻼﻗﺔ اﻻﺑﺘﺪاء ﺑﺎﻟﺨﺎﺗﻤﺔ‬
‫‪RELATION BETWEEN LEAD AND CONCLUSION‬‬
‫ﺍﻧﺘﻬﻴﻨﺎ ﻓﻲ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﺩﺭﺍﺳﺔ ﺃﻧﻮﺍﻉ ﺍﻻﺳﺘﻬﻼﻝ ﺍﳉﻴﺪ ﺍﳌﺜﻴﺮ ﻟﻼﻧﺘﺒﺎﻩ‬
‫ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ,‬ﻭﺭﺃﻳﻨﺎ ﻣﺪﻯ ﻋﻨﺎﻳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻬﺬﻩ ﺍﻻﺑﺘﺪﺍﺀﺍﺕ ﻭﺍﻫﺘﻤﺎﻣﻪ ﺑﻬﺎ‪ ,‬ﻷﻧﻬﺎ ﺃﻭﻝ ﻣﺎ ﺗﻘﻊ‬
‫ﻋﻠﻴﻬﺎ ﻋﲔ ﺍﻟﻘﺎﺭﺉ‪ ,‬ﻭﺃﻭﻝ ﻣﺎ ﻳﻄﺮﻕ ﺳﻤﻌﻪ‪ .‬ﻭﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﻻﺑﺘﺪﺍﺀ ﺇﻥ ﻛﺎﻥ ﻻﺋﻘﺎ ﺑﺎﳌﻌﻨﻰ ﺍﻟﻮﺍﺭﺩ ﺑﻌﺪﻩ‬
‫ﺗﻮﻓﺮﺕ ﺍﻟﺪﻭﺍﻋﻲ ﻋﻠﻰ ﺍﻻﻗﺒﺎﻝ ﻋﻠﻴﻪ ﻭﺍﻻﻧﻔﻌﺎﻝ ﻭﺍﻟﺘﺄﺛﺮ ﺑﻪ‪ ..‬ﻛﻤﺎ ﺍﻧﺘﻬﻴﻨﺎ ﺃﻳﻀﺎ ﻓﻲ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‬
‫ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﳋﺎﲤﺔ‪ ,‬ﻭﺭﺃﻳﻨﺎ ﻣﺪﻯ ﻋﻨﺎﻳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻬﺎ‪ ,‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺁﺧﺮ ﻣﺎ ﺗﻘﻊ ﻋﻠﻴﻪ‬
‫ﺍﻟﻌﲔ‪ ,‬ﻭﺁﺧﺮ ﻣﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻰ ﺍﻟﺴﻤﻊ ﻭﻳﺘﺮﺩﺩ ﺻﺪﺍﻩ ﻓﻲ ﺍﻷﺫﻥ ﻭﻳﻌﻠﻖ ﺑﺤﻮﺍﺷﻲ ﺍﻟﺬﻛﺮ ﻓﻼ ﻳﻨﺘﻈﺮ‬
‫ﺍﻟﻘﺎﺭﺉ ﺃﻭ ﺍﻟﺴﺎﻣﻊ ﺷﻴﺌﺎ ﺑﻌﺪﻩ‪.‬‬

‫ﻭﻧﺘﻨﺎﻭﻝ ﻓﻲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻧﻘﻄﺔ ﻫﺎﻣﺔ ﺃﺧﺮﻯ ﺗﺘﺼﻞ ﺍﺗﺼﺎﻻ ﻭﺛﻴﻘﺎ ﺑﺘﻠﻚ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺴﺎﺑﻘﺔ‪,‬‬
‫ﻭﺗﺘﻌﻠﻖ ﺑﺎﻟﺼﻴﺎﻏﺔ ﺍﻟﺼﺤﻔﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﺘﻲ ﺗﺴﺘﻬﺪﻑ ﺟﺬﺏ ﺍﻟﻘﺎﺭﺉ ﺇﻟﻰ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻣﻮﺍﺻﻠﺘﻬﺎ ﺣﺘﻰ‬
‫ﺍﻟﻨﻬﺎﻳﺔ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺍﻟﻬﺎﻣﺔ ﻫﻲ ﺿﺮﻭﺭﺓ ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﻭﺭﻭﺍﺑﻂ ﻭﺛﻴﻘﺔ ﻭﺗﻼﺯﻡ ﺑﲔ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺍﳋﺎﲤﺔ‬
‫ﻓﻲ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ‪ ,‬ﻭﺃﻫﻤﻴﺔ ﻣﺮﺍﻋﺎﺓ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﺼﺤﻔﻴﺔ‪ ..‬ﻓﻤﻦ‬
‫ﺣﺴﻦ ﺍﻟﺼﻴﺎﻏﺔ ﺃﻥ ﻳﺮﺗﺒﻂ ﺍﻻﺳﺘﻬﻼﻝ ﺑﺎﳋﺎﲤﺔ ﻟﺌﻼ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺍﻧﻔﻜﺎﻙ ﻳﻔﺴﺪ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ‬
‫ﻣﻦ ﺃﺟﻠﻪ ﺗﻜﺘﺐ ﺍﻻﺑﺘﺪﺍﺀﺍﺕ ﻭﺍﳋﻮﺍﰎ‪ ,‬ﻟﺘﺴﻬﻴﻞ ﺍﻟﻔﻬﻢ ﻭﺍﻻﺳﺘﻴﻌﺎﺏ ﻟﺪﻯ ﺍﻟﻘﺮﺍﺀ‪ ..‬ﻓﻼﺑﺪ ﺃﻥ ﻳﺘﻀﻤﻦ‬
‫ﻛﻞ ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺍﳋﺎﲤﺔ ﻣﻌﻠﻮﻣﺎﺕ ﻭﺣﻘﺎﺋﻖ ﻣﺘﺼﻠﺔ ﺑﻔﻜﺮﺓ ﺍﳌﻮﺿﻮﻉ ﺍﻷﺳﺎﺳﻴﺔ‪ .‬ﻭﺍﳌﻘﺪﻣﺔ ﺗﺴﻠﻢ‬
‫ﺍﻟﻘﺎﺭﺉ ﻭﺗﻨﻘﻠﻪ ﺇﻟﻰ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻟﺘﻲ ﺗﺮﺩ ﻓﻲ ﺻﻠﺐ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ‪ ,‬ﺇﻟﻰ ﺃﻥ‬
‫ﻳﻨﺘﻬﻲ ﺑﺎﳋﺎﲤﺔ‪ ,‬ﻭﻻ ﳝﻜﻦ ﻓﺼﻞ ﺩﻭﺭ ﺍﳌﻘﺪﻣﺔ ﻋﻦ ﺩﻭﺭ ﺍﳋﺎﲤﺔ‪ ,‬ﻓﻠﻜﻞ ﻣﻨﻬﻤﺎ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺩﻭﺭ‬
‫ﻳﺆﺩﻳﻪ ﻭﻳﻜﻤﻞ ﻛﻞ ﻣﻨﻬﻤﺎ ﺍﻵﺧﺮ‪.‬‬

‫ﻭﺣﻜﻢ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﳋﻮﺍﰎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺧﻼﻝ ﻣﺎ ﺳﺒﻖ ﺑﺤﺜﻪ ﺃﻧﻬﺎ‬
‫ﻣﺘﺼﻠﺔ ﺍﺗﺼﺎﻻ ﻭﺛﻴﻘﺎ‪ ,‬ﻭﻣﺮﺗﺒﻄﺔ ﲤﺎﻡ ﺍﻻﺭﺗﺒﺎﻁ ﻤﺑﺎ ﻭﺭﺩ ﻓﻲ ﺻﻠﺐ ﺍﻟﺴﻮﺭ ﻣﻦ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﲔ ﺍﻻﺑﺘﺪﺍﺀﺍﺕ ﻭﺍﻻﻧﺘﻬﺎﺀﺍﺕ ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻟﺬﻟﻚ‪ ,‬ﻭﺟﻮﺩ ﺗﻼﺯﻡ ﻭﺗﺮﺍﺑﻂ‬
‫ﻭﺍﺗﺼﺎﻝ ﺑﲔ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﳋﻮﺍﰎ »ﻭﻓﺎﺋﺪﺗﻪ ﺟﻌﻞ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻼﻡ ﺑﻌﻀﻬﺎ ﺁﺧﺬﺍ ﺑﺄﻋﻨﺎﻕ ﺑﻌﺾ‬
‫ﻓﻴﻘﻮﻯ ﺑﺬﻟﻚ ﺍﻻﺭﺗﺒﺎﻁ‪ ,‬ﻭﻳﺼﻴﺮ ﺍﻟﺘﺄﻟﻴﻒ ﺣﺎﻟﻪ ﺣﺎﻝ ﺍﻟﺒﻨﺎﺀ ﺍﶈﻜﻢ ﺍﳌﺘﻼﺋﻢ ﺍﻷﺟﺰﺍﺀ )‪.«(60‬‬
‫‪٢٥١‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻧﺴﺘﺮﺷﺪ ﺑﻪ ﻭﻧﺴﺘﻬﺪﻱ ﻓﻲ ﺑﺤﻮﺛﻨﺎ ﺗﻠﻚ ﻳﻘﺪﻡ ﻟﻨﺎ ﺍﳌﻌﺎﻟﻢ ﺍﻟﺒﺎﺭﺯﺓ ﻓﻲ ﻫﺬﺍ‬
‫ﺍﻟﺼﺪﺩ‪ .‬ﻭﻧﻘﺪﻡ ﻓﻴﻤﺎ ﻳﻠﻲ ﳕﺎﺫﺝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻭﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻲ ﺗﻨﻴﺮ ﻟﻨﺎ ﺍﻟﺴﺒﻴﻞ ﻭﺗﻮﺿﺢ‬
‫ﻟﻨﺎ ﻣﻌﺎﻟﻢ ﺍﻟﻄﺮﻳﻖ‪.‬‬

‫ﻓﻬﺬﻩ ﺳﻮﺭﺓ )ﺍﻟﺒﻘﺮﺓ( ﻭﺃﻃﻮﻝ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻻﻃﻼﻕ‪ ,‬ﻗﺪ ﺑﺪﺃﺕ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺃﻟﻢ*‬
‫ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ ﻟﻠﻤﺘﻘﲔ* ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻐﻴﺐ ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ‬
‫ﻳﻨﻔﻘﻮﻥ* ﻭﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻤﺑﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻚ ﻭﺑﺎﻵﺧﺮﺓ ﻫﻢ ﻳﻮﻗﻨﻮﻥ* ﺃﻭﻟﺌﻚ ﻋﻠﻰ‬
‫ﻫﺪﻯ ﻣﻦ ﺭﺑﻬﻢ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ{‪) .‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺎﺕ ‪.(5-1‬‬

‫ﻓﻘﺪ ﺍﺑﺘﺪﺃﺕ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﱘ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻲ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﻪﻠﻟ‪,‬‬
‫ﻭﺃﻧﻪ ﻫﺎﺩ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ‪ ,‬ﺛﻢ ﺑﻴﻨﺖ ﺍﻵﻳﺎﺕ ﺃﻭﺻﺎﻑ ﺍﳌﺘﻘﲔ‪ ,‬ﻭﲢﺪﺛﺖ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ‬
‫ﺟﻤﻴﻌﺎ‪ ..‬ﻭﻫﺎ ﻫﻲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﺗﺨﺘﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ ﻤﺑﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﻦ ﺭﺑﻪ‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ ﻛﻞ ﺃﻣﻦ ﺑﺎﻪﻠﻟ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻻ ﻧﻔﺮﻕ ﺑﲔ ﺃﺣﺪ ﻣﻦ ﺭﺳﻠﻪ ﻭﻗﺎﻟﻮﺍ ﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ‬
‫ﻏﻔﺮﺍﻧﻚ ﺭﺑﻨﺎ ﻭﺇﻟﻴﻚ ﺍﳌﺼﻴﺮ* ﻻ ﻳﻜﻠﻒ ﺍﻪﻠﻟ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ﻟﻬﺎ ﻣﺎ ﻛﺴﺒﺖ ﻭﻋﻠﻴﻬﺎ ﻣﺎ ﺍﻛﺘﺴﺒﺖ‬
‫ﺭﺑﻨﺎ ﻻ ﺗﺆﺍﺧﺬﻧﺎ ﺇﻥ ﻧﺴﻴﻨﺎ ﺃﻭ ﺃﺧﻄﺄﻧﺎ ﺭﺑﻨﺎ ﻭﻻ ﲢﻤﻞ ﻋﻠﻴﻨﺎ ﺇﺻﺮﺍ ﻛﻤﺎ ﺣﻤﻠﺘﻪ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻨﺎ‬
‫ﺭﺑﻨﺎ ﻭﻻ ﲢﻤﻠﻨﺎ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﻟﻨﺎ ﺑﻪ ﻭﺍﻋﻒ ﻋﻨﺎ ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﺣﻤﻨﺎ ﺃﻧﺖ ﻣﻮﻻﻧﺎ ﻓﺎﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻡ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ{‪) .‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺘﺎﻥ ‪.(286-285‬‬

‫ﻭﻫﻮ ﺧﺘﺎﻡ ﻳﻨﻌﻄﻒ ﻋﻠﻰ ﺍﻓﺘﺘﺎﺣﻬﺎ‪ ,‬ﻭﻳﺘﻨﺎﺳﻖ ﲤﺎﻣﺎ ﻣﻌﻪ‪ ,‬ﻭﻣﻊ ﺃﻇﻬﺮ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺳﻴﺎﻕ‬
‫ﺍﻟﺴﻮﺭﺓ‪ ,‬ﺧﺘﺎﻣﺎ ﻳﺘﻨﺎﻭﻝ ﻗﺎﻋﺪﺓ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﺍﻹﳝﺎﻥ ﺑﺎﻪﻠﻟ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ‪ ,‬ﻭﻫﻲ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﻲ ﺗﻜﺮﺭ ﺇﺑﺮﺍﺯﻫﺎ ﻓﻲ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻛﻤﺎ ﻳﺘﻨﺎﻭﻝ ﺩﻋﺎﺀ ﺭﺧﻴﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻪﻠﻟ‪ ,‬ﻳﻘﺮﺭ ﻃﺒﻴﻌﺔ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺆﻣﻦ ﻭﺭﺑﻪ‪ ,‬ﻭﺣﺎﻟﻪ ﻣﻌﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ..‬ﻭﻫﻮ ﺧﺘﺎﻡ ﻳﺘﻨﺎﺳﻖ ﻣﻊ ﺍﳌﻄﻠﻊ‪ ,‬ﻭﻳﺮﺗﺒﻂ‬
‫ﻣﻌﻪ ﺑﻌﻼﻗﺔ ﺍﻟﻨﻈﻴﺮﻳﻦ ﺍﳌﺘﺸﺎﺑﻬﲔ )‪.(61‬‬

‫ﻭﻛﺬﻟﻚ ﺳﻮﺭﺓ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﺗﺒﺪﺃ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺃﻟﻢ* ﺍﻪﻠﻟ ﻻ ﺇﻻ ﺇﻟﻪ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ* ﻧﺰﻝ‬
‫ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻭﺃﻧﺰﻝ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ* ﻣﻦ ﻗﺒﻞ ﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻭﺃﻧﺰﻝ‬
‫ﺍﻟﻔﺮﻗﺎﻥ ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺂﻳﺎﺕ ﺍﻪﻠﻟ ﻟﻬﻢ ﻋﺬﺍﺏ ﺷﺪﻳﺪ ﻭﺍﻪﻠﻟ ﻋﺰﻳﺰ ﺫﻭ ﺍﻧﺘﻘﺎﻡ* ﺇﻥ ﺍﻪﻠﻟ ﻻ ﻳﺨﻔﻰ‬
‫ﻋﻠﻴﻪ ﺷﻲﺀ ﻓﻲ ﺍﻷﺭﺽ ﻭﻻ ﻓﻲ ﺍﻟﺴﻤﺎﺀ* ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻮﺭﻛﻢ ﻓﻲ ﺍﻷﺭﺣﺎﻡ ﻛﻴﻒ ﻳﺸﺎﺀ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ* ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺕ ﻫﻦ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺃﺧﺮ‬

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 ‫ﻣﺘﺸﺎﺑﻬﺎﺕ ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﺯﻳﻊ ﻓﻴﺘﺒﻌﻮﻥ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺑﺘﻐﺎﺀ ﺗﺄﻭﻳﻠﻪ ﻭﻣﺎ‬
‫ﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﻪ ﺇﻻ ﺍﻪﻠﻟ ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ ﺁﻣﻨﺎ ﺑﻪ ﻛﻞ ﻣﻦ ﻋﻨﺪ ﺭﺑﻨﺎ ﻭﻣﺎ ﻳﺬﻛﺮ ﺇﻻ ﺃﻭﻟﻮﺍ‬
‫ﺍﻷﻟﺒﺎﺏ * ﺭﺑﻨﺎ ﻻ ﺗﺰﻍ ﻗﻠﻮﺑﻨﺎ ﺑﻌﺪ ﺇﺫ ﻫﺪﻳﺘﻨﺎ ﻭﻫﺐ ﻟﻨﺎ ﻣﻦ ﻟﺪﻧﻚ ﺭﺣﻤﺔ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻮﻫﺎﺏ* ﺭﺑﻨﺎ‬
‫ﺇﻧﻚ ﺟﺎﻣﻊ ﺍﻟﻨﺎﺱ ﻟﻴﻮﻡ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﺇﻥ ﺍﻪﻠﻟ ﻻ ﻳﺨﻠﻒ ﺍﳌﻴﻌﺎﺩ{‪) .‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺎﺕ ‪.(9-1‬‬

‫ﺗﺒﺪﺃ ﺍﻟﺴﻮﺭﺓ ﺑﺬﻛﺮ ﺃﺩﻟﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﻨﺒﻮﺓ‪ ,‬ﻭﻣﻮﺍﺟﻬﺔ ﺍﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻨﻜﺮﻳﻦ ﻟﺮﺳﺎﻟﺔ‬
‫ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻭﻫﻢ ﺑﺤﻜﻢ ﻣﻌﺮﻓﺘﻬﻢ ﺑﺎﻟﻨﺒﻮﺍﺕ ﻭﺍﻟﺮﺳﺎﻻﺕ ﻭﺍﻟﻜﺘﺐ ﺍﳌﻨﺰﻟﺔ‪ ,‬ﻭﺍﻟﻮﺣﻲ‬
‫ﻣﻦ ﺍﻪﻠﻟ‪ ,‬ﻛﺎﻧﻮﺍ ﺃﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻭﻝ ﺍﳌﺼﺪﻗﲔ ﺍﳌﺴﻠﻤﲔ‪ ,‬ﻟﻮ ﺃﻥ ﺍﻷﻣﺮ ﺃﻣﺮ ﺍﻗﺘﻨﺎﻉ ﺑﺤﺠﺔ‬
‫ﻭﺩﻟﻴﻞ‪ ..‬ﻭﲢﺪﺩ ﺍﻵﻳﺎﺕ ﻣﻮﻗﻒ ﺍﳌﺆﻣﻨﲔ ﺍﳊﻘﻴﻘﻴﲔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻪﻠﻟ‪ ,‬ﻭﻣﻮﻗﻒ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻻﻧﺤﺮﺍﻑ‪,‬‬
‫ﻭﺗﺼﻮﺭ ﺣﺎﻝ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺭﺑﻬﻢ‪ ,‬ﻭﺍﻟﺘﺠﺎﺋﻬﻢ ﺇﻟﻴﻪ‪ ,‬ﻭﺗﻀﺮﻋﻬﻢ ﻟﻪ‪ ,‬ﻭﻣﻌﺮﻓﺘﻬﻢ ﺑﺼﻔﺎﺗﻪ )‪.(62‬‬

‫ﻭﺍﺧﺘﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇﻥ ﻓﻲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‬
‫ﻵﻳﺎﺕ ﻷﻭﻟﻰ ﺍﻷﻟﺒﺎﺏ* ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻥ ﺍﻪﻠﻟ ﻗﻴﺎﻣﺎ ﻭﻗﻌﻮﺩﺍ ﻭﻋﻠﻰ ﺟﻨﻮﺑﻬﻢ ﻭﻳﺘﻔﻜﺮﻭﻥ ﻓﻲ ﺧﻠﻖ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺭﺑﻨﺎ ﻣﺎ ﺧﻠﻘﺖ ﻫﺬﺍ ﺑﺎﻃﻼ ﺳﺒﺤﺎﻧﻚ ﻓﻘﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ * ﺭﺑﻨﺎ ﺇﻧﻚ ﻣﻦ ﺗﺪﺧﻞ‬
‫ﺍﻟﻨﺎﺭ ﻓﻘﺪ ﺃﺧﺰﻳﺘﻪ ﻭﻣﺎ ﻟﻠﻈﺎﳌﲔ ﻣﻦ ﺃﻧﺼﺎﺭ * ﺭﺑﻨﺎ ﺇﻧﻨﺎ ﺳﻤﻌﻨﺎ ﻣﻨﺎﺩﻳﺎ ﻳﻨﺎﺩﻱ ﻟﻺﳝﺎﻥ ﺃﻥ ﺁﻣﻨﻮﺍ‬
‫ﺑﺮﺑﻜﻢ ﻓﺂﻣﻨﺎ ﺭﺑﻨﺎ ﻓﺎﻏﻔﺮ ﻟﻨﺎ ﺫﻧﻮﺑﻨﺎ ﻭﻛﻔﺮ ﻋﻨﺎ ﺳﻴﺌﺎﺗﻨﺎ ﻭﺗﻮﻓﻨﺎ ﻣﻊ ﺍﻷﺑﺮﺍﺭ* ﺭﺑﻨﺎ ﻭﺁﺗﻨﺎ ﻣﺎ ﻭﻋﺪﺗﻨﺎ‬
‫ﻋﻠﻰ ﺭﺳﻠﻚ ﻭﻻ ﺗﺨﺰﻧﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻧﻚ ﻻ ﺗﺨﻠﻒ ﺍﳌﻴﻌﺎﺩ* ﻓﺎﺳﺘﺠﺎﺏ ﻟﻬﻢ ﺭﺑﻬﻢ ﺃﻧﻲ ﻻ ﺃﺿﻴﻊ ﻋﻤﻞ‬
‫ﻋﺎﻣﻞ ﻣﻨﻜﻢ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﺑﻌﻀﻜﻢ ﻣﻦ ﺑﻌﺾ ﻓﺎﻟﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ ﻭﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻭﺃﻭﺫﻭﺍ ﻓﻲ‬
‫ﺳﺒﻴﻠﻲ ﻭﻗﺎﺗﻠﻮﺍ ﻭﻗﺘﻠﻮﺍ ﻷﻛﻔﺮﻥ ﻋﻨﻬﻢ ﺳﻴﺌﺎﺗﻬﻢ ﻭﻷﺩﺧﻠﻨﻬﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻧﻬﺎﺭ ﺛﻮﺍﺑﺎ‬
‫ﻣﻦ ﻋﻨﺪ ﺍﻪﻠﻟ ﻭﺍﻪﻠﻟ ﻋﻨﺪﻩ ﺣﺴﻦ ﺍﻟﺜﻮﺍﺏ* ﻻ ﻳﻐﺮﻧﻚ ﺗﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻓﻲ ﺍﻟﺒﻼﺩ* ﻣﺘﺎﻉ ﻗﻠﻴﻞ ﺛﻢ‬
‫ﻣﺄﻭﺍﻫﻢ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ* ﻟﻜﻦ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﺭﺑﻬﻢ ﻟﻬﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ‬
‫ﻓﻴﻬﺎ ﻧﺰﻻ ﻣﻦ ﻋﻨﺪ ﺍﻪﻠﻟ ﻭﻣﺎ ﻋﻨﺪ ﺍﻪﻠﻟ ﺧﻴﺮ ﻟﻸﺑﺮﺍﺭ* ﻭﺇﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﳌﻦ ﻳﺆﻣﻦ ﺑﺎﻪﻠﻟ ﻭﻣﺎ‬
‫ﺃﻧﺰﻝ ﺇﻟﻴﻜﻢ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻬﻢ ﺧﺎﺷﻌﲔ ﻪﻠﻟ ﻻ ﻳﺸﺘﺮﻭﻥ ﺑﺂﻳﺎﺕ ﺍﻪﻠﻟ ﺛﻤﻨﺎ ﻗﻠﻴﻼ ﺃﻭﻟﺌﻚ ﻟﻬﻢ ﺃﺟﺮﻫﻢ ﻋﻨﺪ‬
‫ﺭﺑﻬﻢ ﺇﻥ ﺍﻪﻠﻟ ﺳﺮﻳﻊ ﺍﳊﺴﺎﺏ* ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺻﺒﺮﻭﺍ ﻭﺻﺎﺑﺮﻭﺍ ﻭﺭﺍﺑﻄﻮﺍ ﻭﺍﺗﻘﻮﺍ ﺍﻪﻠﻟ ﻟﻌﻠﻜﻢ‬
‫ﺗﻔﻠﺤﻮﻥ{‪) .‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺎﺕ ‪.(200-190‬‬

‫ﻭﻋﻠﻰ ﻧﺴﻖ ﻣﺎ ﺑﺪﺃﺕ ﺑﻪ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻓﻘﺪ ﺍﺧﺘﺘﻤﺖ ﺃﻳﻀﺎ ﺑﺬﻛﺮ ﺩﻻﺋﻞ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ,‬ﻭﺍﻟﻘﺪﺭﺓ‪ ,‬ﻭﺩﻻﺋﻞ‬
‫ﺍﳋﻠﻖ ﻭﺍﻻﻳﺠﺎﺩ‪ ,‬ﻟﻴﺴﺘﺪﻝ ﻣﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ‪ .‬ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺩﻋﺎﺀ ﻧﺪﻱ ﻣﻦ ﻗﻠﻮﺏ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ,‬ﻭﺍﺳﺘﺠﺎﺑﺔ ﻣﻦ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻟﻬﻢ‪ ..‬ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺫﻛﺮ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻟﻴﻘﻮﻝ ﻟﻠﻤﺴﻠﻤﲔ‬

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‫ﺇﻥ ﺍﳊﻖ ﺍﻟﺬﻱ ﺑﺄﻳﺪﻳﻬﻢ‪ ..‬ﻻ ﻳﺠﺤﺪﻩ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻛﻠﻬﻢ‪ ,‬ﻓﺈﻥ ﻣﻨﻬﻢ ﻣﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻪ‪ ,‬ﻭﻳﺸﻬﺪ‬
‫ﺑﺄﺣﻘﻴﺘﻪ‪ ..‬ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺩﻋﻮﺓ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﺼﺒﺮ ﻭﺍﳌﺼﺎﺑﺮﺓ ﻭﺍﳌﺮﺍﺑﻄﺔ ﻭﺍﻟﺘﻘﻮﻯ )‪.(63‬‬

‫ﻭﻗﺪ ﺧﺘﻤﺖ ﺳﻮﺭﺓ )ﺍﻟﻨﺴﺎﺀ( ﻤﺑﺜﻞ ﻣﺎ ﺍﺑﺘﺪﺃﺕ ﺑﻪ ﻣﻦ ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺍﻟﻮﺭﺛﺔ ﻣﻦ ﺍﻷﻗﺮﺑﺎﺀ )‪.. (64‬‬
‫ﻭﻛﺎﻧﺖ ﺑﺪﺍﻳﺔ ﺳﻮﺭﺓ )ﺍﻷﻋﺮﺍﻑ( ﻭﺧﺘﺎﻣﻬﺎ ﺗﺸﻴﺮﺍﻥ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺇﺛﺒﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ‪ ,‬ﻓﻜﺎﻧﺖ‬
‫ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻹﳝﺎﻥ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﻟﺮﺏ ﺍﳌﻌﺒﻮﺩ ﻓﻲ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ )‪ ..(65‬ﻭﻛﺎﻥ ﺧﺘﺎﻡ ﺳﻮﺭﺓ )ﻳﻮﻧﺲ(‬
‫ﻳﻠﺘﻘﻲ ﻣﻊ ﻣﻄﻠﻌﻬﺎ ﻭﻳﺘﻨﺎﺳﻖ ﻣﻌﻪ )‪ (66‬ﻭﳒﺪ ﺃﻳﻀﺎ ﺃﻥ ﺳﻮﺭﺓ )ﻫﻮﺩ( ﻗﺪ ﺧﺘﻤﺖ ﻤﺑﺜﻞ ﻣﺎ ﺑﺪﺃﺕ ﺑﻪ‬
‫ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻪﻠﻟ ﻭﺣﺪﻩ‪ ,‬ﻭﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻭﺣﺪﻩ ﻭﺍﻟﺮﺟﻌﺔ ﺇﻟﻴﻪ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻠﺘﻘﻲ ﺟﻤﺎﻝ‬
‫ﺍﻟﺘﻨﺴﻴﻖ ﻓﻲ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ )‪.(67‬‬

‫ﻭﻗﺪ ﺗﻮﺍﻓﻖ ﺍﳌﻄﻠﻊ ﻭﺍﳋﺘﺎﻡ ﻓﻲ ﺳﻮﺭﺓ )ﻳﻮﺳﻒ(‪ ..‬ﻓﻘﺪ ﺑﺪﺃﺕ ﺍﻟﺴﻮﺭﺓ ﺑﺨﻄﺎﺏ ﻟﻠﻨﺒﻲ ﺻﻠﻰ‬
‫ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻧﺤﻦ ﻧﻘﺺ ﻋﻠﻴﻚ ﺃﺣﺴﻦ ﺍﻟﻘﺼﺺ ﻤﺑﺎ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻥ ﻛﻨﺖ ﻣﻦ ﻗﺒﻠﻪ ﳌﻦ ﺍﻟﻐﺎﻓﻠﲔ{‪ ..‬ﺛﻢ ﻣﺎ ﻳﻜﺎﺩ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﱘ ﻳﻔﺘﺢ ﻗﻠﺒﻪ ﻟﺘﻠﻘﻲ ﻣﺎ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﻗﺼﺺ‪ ,‬ﺣﺘﻰ ﻳﺠﺪ ﻧﻔﺴﻪ ﻣﻊ ﻗﺼﺔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ..‬ﻭﻓﻴﻤﺎ ﻳﺮﻯ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﱘ ﻣﺎ ﻭﻗﻊ ﻟﻬﺬﺍ‬
‫ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺣﺪﺍﺙ‪ ,‬ﻭﻣﺎ ﺍﺳﺘﻘﺒﻠﺘﻪ ﺑﻪ ﺍﳊﻴﺎﺓ ﻓﻲ ﻣﺪﺍﺭﺝ ﺻﺒﺎﻩ ﻣﻦ ﻛﻴﺪ ﻋﻠﻰ ﻳﺪﻱ ﺃﻗﺮﺏ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪ ..‬ﻭﻋﻠﻰ ﺧﻄﻮﺍﺕ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻣﻊ ﻗﺼﺔ ﻳﻮﺳﻒ ﻭﺃﺣﺪﺍﺛﻬﺎ‪ ,‬ﻳﺴﺘﻌﺮﺽ ﺍﻟﻨﺒﻲ ﻣﺎ‬
‫ﻛﺎﻥ ﻳﺠﺮﻱ ﺑﻴﻨﻪ ﻭﺑﲔ ﻗﻮﻣﻪ ﻣﻦ ﺃﺣﺪﺍﺙ‪ ,‬ﻭﻣﺎ ﻳﻜﻴﺪﻭﻥ ﻟﻪ ﻣﻦ ﻛﻴﺪ‪ ,‬ﻭﻣﺎ ﻳﺮﻣﻮﻧﻪ ﻣﻦ ﺿﺮ ﻻ ﻟﺸﻲﺀ‬
‫ﺇﻻ ﻷﻥ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ ﻗﺪ ﺍﺻﻄﻔﺎﻩ ﻟﻠﺮﺳﺎﻟﺔ‪ ,‬ﻭﻭﺿﻊ ﻓﻲ ﻳﺪﻳﻪ ﺍﳋﻴﺮ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ‪ ..‬ﺛﻢ ﺗﺨﺘﻢ‬
‫ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ }ﺣﺘﻰ ﺇﺫﺍ ﺍﺳﺘﻴﺄﺱ ﺍﻟﺮﺳﻞ ﻭﻇﻨﻮﺍ ﺃﻧﻬﻢ ﻗﺪ ﻛﺬﺑﻮﺍ ﺟﺎﺀﻫﻢ ﻧﺼﺮﻧﺎ ﻓﻨﺠﻲ ﻣﻦ‬
‫ﻧﺸﺎﺀ ﻭﻻ ﻳﺮﺩ ﺑﺄﺳﻨﺎ ﻋﻦ ﺍﻟﻘﻮﻡ ﺍﳌﺠﺮﻣﲔ* ﻟﻘﺪ ﻛﺎﻥ ﻓﻲ ﻗﺼﺼﻬﻢ ﻋﺒﺮﺓ ﻷﻭﻟﻰ ﺍﻷﻟﺒﺎﺏ ﻣﺎ ﻛﺎﻥ‬
‫ﺣﺪﻳﺜﺎ ﻳﻔﺘﺮﻯ ﻭﻟﻜﻦ ﺗﺼﺪﻳﻖ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻪ ﻭﺗﻔﺼﻴﻞ ﻛﻞ ﺷﻲﺀ ﻭﻫﺪﻯ ﻭﺭﺣﻤﺔ ﻟﻘﻮﻡ ﻳﺆﻣﻨﻮﻥ{ ﻭﻓﻲ‬
‫ﻫﺬﺍ ﺗﻄﻤﲔ ﻟﻠﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‪ ,‬ﻭﺃﻧﻪ ﺳﻴﻜﻮﻥ ﻟﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﻴﻖ ﺍﻟﺬﻱ ﻳﻌﺎﻧﻴﻪ ﻓﺮﺟﺎ‪ ,‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻻﻡ‬
‫ﺍﻟﺘﻲ ﻳﻠﻘﺎﻫﺎ ﻣﻦ ﻗﻮﻣﻪ‪ ,‬ﻭﻫﻲ ﺁﻻﻡ ﺍﳌﺨﺎﺽ ﳌﻴﻼﺩ ﺟﺪﻳﺪ ﻳﺴﺘﻘﺒﻞ ﻓﻴﻬﺎ ﺍﻟﻨﺒﻲ ﻗﻮﻣﻪ ﻣﺆﻣﻨﲔ ﺑﺎﻪﻠﻟ‬
‫ﻣﻄﻴﻌﲔ ﻟﺮﺳﻮﻟﻪ‪ ,‬ﲤﺎﻣﺎ ﻣﺜﻠﻤﺎ ﺣﺪﺙ ﺍﻟﻔﺮﺝ ﻭﺍﻟﺮﺧﺎﺀ ﻟﻴﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺍﶈﻦ ﺍﻟﻜﺜﻴﺮﺓ‬
‫ﻭﺍﻻﺑﺘﻼﺀﺍﺕ ﺍﻟﻌﺪﻳﺪﺓ ﺍﻟﺘﻲ ﻭﺍﺟﻬﻬﺎ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﻗﺼﺘﻪ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺘﻮﺍﻓﻖ ﺍﳌﻄﻠﻊ ﻭﺍﳋﺘﺎﻡ ﻓﻲ ﺳﻮﺭﺓ‬
‫ﻳﻮﺳﻒ‪ .‬ﻛﻤﺎ ﺗﻮﺍﻓﻖ ﺍﳌﻄﻠﻊ ﻭﺍﳋﺘﺎﻡ ﻓﻲ ﺍﻟﻘﺼﺔ ﺍﻟﺘﻲ ﺷﻐﻠﺖ ﺃﻏﻠﺐ ﺍﻟﺴﻮﺭﺓ‪ ..‬ﻓﺘﺤﻘﻖ ﺍﻟﻬﺪﻑ ﺍﻟﺪﻳﻨﻲ‬
‫ﻛﺎﻣﻼ‪ ,‬ﻭﲢﻘﻘﺖ ﺍﻟﺴﻤﺎﺕ ﺍﻟﻔﻨﻴﺔ ﻛﺎﻣﻠﺔ ﻣﻊ ﺻﺪﻕ ﺍﻟﺮﻭﺍﻳﺔ‪ ,‬ﻭﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺍﻗﻊ ﻓﻲ ﺍﳌﻮﺿﻮﻉ )‪.(68‬‬

‫ﻛﺬﻟﻚ ﻓﻘﺪ ﺑﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﻟﺮﻋﺪ( ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺍﳌﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻣﻦ‬

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 ‫ﺭﺑﻚ ﺍﳊﻖ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﺆﻣﻨﻮﻥ( ﻭﻛﺎﻥ ﺧﺘﺎﻣﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻭﻳﻘﻮﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﺴﺖ‬
‫ﻣﺮﺳﻼ ﻗﻞ ﻛﻔﻰ ﺑﺎﻪﻠﻟ ﺷﻬﻴﺪﺍ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻜﻢ ﻭﻣﻦ ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ{ ﻭﻫﻜﺬﺍ ﻳﺨﺘﻢ ﺍﻪﻠﻟ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﻟﻰ ﺍﻟﺴﻮﺭﺓ ﺑﺤﻜﺎﻳﺔ ﺇﻧﻜﺎﺭ ﺍﻟﻜﻔﺎﺭ ﻟﻠﺮﺳﺎﻟﺔ‪ ,‬ﻭﻛﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻗﺪ ﺑﺪﺃﻫﺎ ﺑﺈﺛﺒﺎﺕ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﻳﻠﺘﻘﻲ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ ﻭﻳﺸﻬﺪ ﺍﻪﻠﻟ ﻣﻜﺘﻔﻴﺎ ﺑﺸﻬﺎﺩﺗﻪ ﺍﻟﺘﻲ ﺟﺎﺀ ﺑﻬﺎ ﺍﳌﻄﻠﻊ ﻭﺟﺎﺀ ﺑﻬﺎ ﺍﳋﺘﺎﻡ‬
‫ﻭﺍﻟﺘﻲ ﻳﺤﺴﻢ ﺑﻬﺎ ﻛﻞ ﺟﺪﻝ ﻭﻳﻨﺘﻬﻲ ﻛﻞ ﻛﻼﻡ )‪.(69‬‬

‫ﻭﺑﺪﺃﺕ ﺳﻮﺭﺓ )ﺇﺑﺮﺍﻫﻴﻢ( ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﺍﻟﺮ ﻛﺘﺎﺏ ﺃﻧﺰﻟﻨﺎﻩ ﺇﻟﻴﻚ ﻟﺘﺨﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﺇﻟﻰ ﺍﻟﻨﻮﺭ ﺑﺈﺫﻥ ﺭﺑﻬﻢ ﺇﻟﻰ ﺻﺮﺍﻁ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ{ ﻭﺍﺧﺘﺘﻤﺖ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻫﺬﺍ ﺑﻼﻍ ﻟﻠﻨﺎﺱ‬
‫ﻭﻟﻴﻨﺬﺭﻭﺍ ﺑﻪ ﻭﻟﻴﻌﻠﻤﻮﺍ ﺃﳕﺎ ﻫﻮ ﺇﻟﻪ ﻭﺍﺣﺪ ﻭﻟﻴﺬﻛﺮ ﺃﻭﻟﻮﺍ ﺍﻷﻟﺒﺎﺏ{ ﻭﻫﺬﺍ ﺍﳋﺘﺎﻡ ﻳﺘﺴﻖ ﻣﻊ ﺍﳌﻄﻠﻊ‪,‬‬
‫ﺣﻴﺚ ﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﻤﺑﺜﻞ ﻣﺎ ﺑﺪﺃﺕ ﺑﻪ‪ ,‬ﻭﻟﻜﻦ ﻓﻲ ﺇﻋﻼﻥ ﻋﺎﻡ ﺟﻬﻴﺮ ﺍﻟﺼﻮﺕ ﻋﺎﻟﻲ ﺍﻟﺼﺪﻯ‪ ,‬ﻟﺘﺒﻠﻴﻎ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ )‪.(70‬‬

‫ﻭﻛﺎﻥ ﺑﺪﺀ ﺳﻮﺭﺓ )ﺍﳊﺠﺮ( ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺍﻟﺮ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺮﺁﻥ ﻣﺒﲔ( ﻭﻓﻲ ﺫﻟﻚ ﺇﺷﺎﺭﺓ‬
‫ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﻌﺠﺰ‪ ,‬ﻛﻼﻡ ﺍﻪﻠﻟ ﺗﻌﺎﻟﻰ ﺍﻟﻜﺎﻣﻞ ﻓﻲ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻴﺎﻥ‪ ,‬ﺍﳌﺘﻌﺎﻟﻲ ﻋﻦ ﺍﻟﻄﺎﻗﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﺬﻱ ﻻ ﺧﻠﻞ ﻓﻴﻪ ﻭﻻ ﺍﺿﻄﺮﺍﺏ‪ ..‬ﻭﻛﺎﻥ ﺧﺘﺎﻡ ﺍﻟﺴﻮﺭﺓ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎﻙ ﺳﺒﻌﺎ‬
‫ﻣﻦ ﺍﳌﺜﺎﻧﻲ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ( ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ ..‬ﻭﻫﺬﺍ ﺍﳋﺘﺎﻡ ﺟﺎﺀ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻨﺴﻖ ﺍﻟﺬﻱ ﺟﺎﺀ‬
‫ﻓﻲ ﺍﻟﺒﺪﺀ‪ ,‬ﺗﺬﻛﻴﺮ ﻟﺮﺳﻮﻝ ﺍﻪﻠﻟ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﺑﺎﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻤﻰ ﻋﻠﻴﻪ ﺑﺈﻧﺰﺍﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳌﺠﻴﺪ ﺍﳌﻌﺠﺰ‪ ,‬ﻭﺃﻣﺮ ﻟﻪ ﺑﺎﻟﺼﺒﺮ ﻭﺍﻟﺴﻠﻮﺍﻥ ﻋﻠﻰ ﻣﺎ ﻳﻠﻘﺎﻩ ﻣﻦ ﺃﺫﻯ ﺍﳌﺸﺮﻛﲔ‪ ,‬ﻭﺗﺒﺸﺮﻩ ﺑﺎﻟﻨﺼﺮ ﻟﻪ‬
‫ﻭﻟﻠﻤﺆﻣﻨﲔ )‪.(71‬‬
‫ﻭﻗﺪ ﺑﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﻹﺳﺮﺍﺀ( ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺳﺒﺤﺎﻥ( ﻭﻫﻮ ﺍﺳﻢ ﻟﻠﺘﺴﺒﻴﺢ ﻭﻣﻌﻨﺎﻩ ﺗﻨﺰﻳﻪ ﺍﻪﻠﻟ‬
‫ﺗﻌﺎﻟﻰ ﻣﻦ ﻛﻞ ﺳﻮﺀ ﻭﻧﻘﺺ‪ ,‬ﻭﻣﻦ ﻛﻞ ﻣﺎ ﻻ ﻳﻠﻴﻖ ﺑﺠﻼﻝ ﺍﻪﻠﻟ ﺍﻟﻌﻠﻲ ﺍﻟﺸﺄﻥ‪ ..‬ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻟﻪ‬
‫ﺗﻌﺎﻟﻰ‪} :‬ﻭﻗﻞ ﺍﳊﻤﺪ ﻪﻠﻟ ﺍﻟﺬﻱ ﻟﻢ ﻳﺘﺨﺬ ﻭﻟﺪﺍ ﻭﻻ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ ﻓﻲ ﺍﳌﻠﻚ ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﻲ ﻣﻦ‬
‫ﺍﻟﺬﻝ ﻭﻛﺒﺮﻩ ﺗﻜﺒﻴﺮﺍ{ ﺃﻱ ﺃﻥ ﺍﻟﺴﻮﺭﺓ ﺧﺘﻤﺖ ﻛﻤﺎ ﺑﺪﺃﺕ ﺑﺤﻤﺪ ﺍﻪﻠﻟ‪ ,‬ﻭﺗﻘﺮﻳﺮ ﻭﺣﺪﺍﻧﻴﺘﻪ ﺑﻼ ﻭﻟﺪ ﻭﻻ‬
‫ﺷﺮﻳﻚ‪ ,‬ﻭﺗﻨﺰﻳﻬﻪ ﻋﻦ ﺍﳊﺎﺟﺔ ﺇﻟﻰ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻨﺼﻴﺮ‪ ,‬ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﻴﺮ‪ .‬ﻓﻴﻠﺨﺺ ﻫﺬﺍ ﺍﳋﺘﺎﻡ ﻣﺤﻮﺭ‬
‫ﺍﻟﺴﻮﺭﺓ ﺍﻟﺬﻱ ﺩﺍﺭﺕ ﻋﻠﻴﻪ‪ ,‬ﻭﺍﻟﺬﻱ ﺑﺪﺃﺕ ﺛﻢ ﺧﺘﻤﺖ ﺑﻪ )‪.(72‬‬
‫ﻭﻛﺎﻥ ﺑﺪﺀ ﺳﻮﺭﺓ )ﺍﻟﻜﻬﻒ( ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺍﳊﻤﺪﻪﻠﻟ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﻋﺒﺪﻩ ﺍﻟﻜﺘﺎﺏ ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻪ‬
‫ﻋﻮﺟﺎ‪ {...‬ﻭﻛﺎﻥ ﺧﺘﺎﻣﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻗﻞ ﺇﳕﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﻳﻮﺣﻰ ﺇﻟﻲ ﺃﳕﺎ ﺇﻟﻬﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ‬
‫ﻓﻤﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﻟﻘﺎﺀ ﺭﺑﻪ ﻓﻠﻴﻌﻤﻞ ﻋﻤﻼ ﺻﺎﳊﺎ ﻭﻻ ﻳﺸﺮﻙ ﺑﻌﺒﺎﺩﺓ ﺭﺑﻪ ﺃﺣﺪﺍ{‪ ..‬ﻭﻫﻜﺬﺍ ﻳﺘﺴﺎﻭﻯ‬

‫‪٢٥٥‬‬
‫ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ ﻓﻲ ﺇﻋﻼﻥ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ,‬ﻭﺇﻧﻜﺎﺭ ﺍﻟﺸﺮﻙ‪ ,‬ﻭﺇﺛﺒﺎﺕ ﺍﻟﻮﺣﻲ‪ ,‬ﻭﺍﻟﺘﻤﻴﻴﺰ ﺍﳌﻄﻠﻖ ﺑﲔ ﺍﻟﺬﺍﺕ‬
‫ﺍﻹﻟﻬﻴﺔ‪ ,‬ﻭﺫﻭﺍﺕ ﺍﳊﻮﺍﺩﺙ )‪.(73‬‬

‫ﻭﺑﺪﺃﺕ ﺳﻮﺭﺓ )ﻃﻪ( ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻃﻪ ﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺸﻘﻰ ﺇﻻ ﺗﺬﻛﺮﺓ ﳌﻦ ﻳﺨﺸﻰ{‬
‫ﻭﻓﻲ ﻫﺬﺍ ﺧﻄﺎﺏ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﺑﺒﻴﺎﻥ ﻭﻇﻴﻔﺘﻪ ﻭﺣﺪﻭﺩ ﺗﻜﺎﻟﻴﻔﻪ‪ ,‬ﻭﻧﻔﻲ ﺇﺭﺍﺩﺓ‬
‫ﺍﻟﺸﻘﺎﺀ ﻋﻨﻪ ﻣﻦ ﺗﻨﺰﻳﻞ ﺍﻟﻘﺮﺁﻥ‪ ..‬ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻓﺎﺻﺒﺮ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟﻮﻥ‪ {..‬ﺇﻟﻰ‬
‫ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ ﻭﻓﻲ ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﺍﻟﺼﺒﺮ‪,‬‬
‫ﻭﲢﻤﻞ ﺍﻷﺫﻯ ﻓﻲ ﺳﺒﻴﻞ ﺍﻪﻠﻟ ﺣﺘﻰ ﻳﺄﺗﻲ ﻧﺼﺮ ﺍﻪﻠﻟ‪ .‬ﻭﺍﳋﺘﺎﻡ ﻫﻨﺎ ﻳﺘﻨﺎﺳﻖ ﻣﻊ ﺍﳌﻄﻠﻊ ﻛﻞ ﺍﻟﺘﻨﺎﺳﻖ‪,‬‬
‫ﻓﻬﻮ ﺍﻟﺘﺬﻛﺮﺓ ﺍﻷﺧﻴﺮﺓ ﳌﻦ ﺗﻨﻔﻌـﻪ ﺍﻟﺘـﺬﻛﺮﺓ‪ ,‬ﻭﻟﻴﺲ ﺑﻌﺪ ﺍﻟﺒﻼﻍ ﺇﻻ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻌﺎﻗﺒﺔ‪ ,‬ﻭﻫﻲ ﺑﻴﺪ ﺍﻪﻠﻟ‬
‫ﺗﻌﺎﻟﻰ )‪.(74‬‬

‫ﻭﻫﺬﻩ ﺳﻮﺭﺓ )ﺍﻷﻧﺒﻴﺎﺀ( ﺑﺪﺃﺕ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺍﻗﺘﺮﺏ ﻟﻠﻨﺎﺱ ﺣﺴﺎﺑﻬﻢ ﻭﻫﻢ ﻓﻲ ﻏﻔﻠﺔ ﻣﻌﺮﺿﻮﻥ‪{...‬‬
‫ﻭﻫﻮ ﻣﻄﻠﻊ ﻗﻮﻱ ﺍﻟﻀﺮﺑﺎﺕ‪ ,‬ﻳﻬﺰ ﺍﻟﻘﻠﻮﺏ ﻫﺰﺍ ﻭﻫﻮ ﻳﻠﻔﺘﻬﺎ ﺇﻟﻰ ﺍﳋﻄﺮ ﺍﻟﻘﺮﻳﺐ ﺍﶈﺪﻕ‪ ,‬ﻭﻫﻲ ﻋﻨﻪ‬
‫ﻏﺎﻓﻠﺔ ﻻﻫﻴﺔ‪ ..‬ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﺠﻲﺀ ﺍﻳﻘﺎﻉ ﺍﳋﺘﺎﻡ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﻣﺸﺎﺑﻬﺎ ﻻﻳﻘﺎﻉ ﺍﻻﻓﺘﺘﺎﺡ }ﺇﻥ ﻓﻲ‬
‫ﻫﺬﺍ ﻟﺒﻼﻏﺎ ﻟﻘﻮﻡ ﻋﺎﺑﺪﻳﻦ‪ {...‬ﻫﻮ ﺍﻳﻘﺎﻉ ﻗﻮﻱ ﺃﻳﻀﺎ ﻭﺇﻧﺬﺍﺭ ﺻﺮﻳﺢ ﻭﺗﺨﻠﻴﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻣﺼﻴﺮﻫﻢ‬
‫ﺍﶈﺘﻮﻡ‪ .‬ﻭﺑﺬﻟﻚ ﻳﺘﻘﺎﺑﻞ ﻃﺮﻓﺎ ﺍﻟﺴﻮﺭﺓ )ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ( ﻓﻲ ﺍﻳﻘﺎﻉ ﻗﻮﻱ ﻣﺜﻴﺮ ﻋﻤﻴﻖ )‪.(75‬‬

‫ﻭﺍﻧﻈﺮ ﺇﻟﻰ ﺳﻮﺭﺓ )ﺍﳌﺆﻣﻨﻮﻥ(‪ ..‬ﻓﻘﺪ ﺑﺪﺃﺕ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻗﺪ ﺃﻓﻠﺢ ﺍﳌﺆﻣﻨﻮﻥ‪ {...‬ﺃﻱ ﻓﺎﺯ‬
‫ﻭﺳﻌﺪ ﻭﺣﺼﻞ ﻋﻠﻰ ﺍﻟﺒﻐﻴﺔ ﻭﺍﳌﻄﻠﻮﺏ ﺍﳌﺆﻣﻨﻮﻥ ﺍﳌﺘﺼﻔﻮﻥ ﺑﻬﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺍﳉﻠﻴﻠﺔ‪ .‬ﻭ)ﻗﺪ( ﻟﻠﺘﺄﻛﻴﺪ‬
‫ﻭﺍﻟﺘﺤﻘﻴﻖ‪ ,‬ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ ﻟﻘﺪ ﲢﻘﻖ ﻇﻔﺮﻫﻢ ﻭﳒﺎﺣﻬﻢ ﺑﺴﺒﺐ ﺍﻹﳝﺎﻥ‪ ,‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ‪ ,‬ﺛﻢ ﻋﺪﺩ‬
‫ﻣﻨﺎﻗﺒﻬﻢ ‪ ..‬ﻭﺍﻧﺘﻬﺖ ﺍﻟﺼﻮﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻭﻣﻦ ﻳﺪﻉ ﻣﻊ ﺍﻪﻠﻟ ﺇﻟﻬﺎ ﺁﺧﺮ ﻻ ﺑﺮﻫﺎﻥ ﻟﻪ ﺑﻪ ﻓﺈﳕﺎ‬
‫ﺣﺴﺎﺑﻪ ﻋﻨﺪ ﺭﺑﻪ ﺇﻧﻪ ﻻ ﻳﻔﻠﺢ ﺍﻟﻜﺎﻓﺮﻭﻥ* ﻭﻗﻞ ﺭﺏ ﺍﻏﻔﺮ ﻭﺍﺭﺣﻢ ﻭﺃﻧﺖ ﺧﻴﺮ ﺍﻟﺮﺍﺣﻤﲔ{ ﻭﻓﻲ ﻫﺬﺍ‬
‫ﺗﻘﺮﻳﺮ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻷﻭﻟﻰ ﻟﻺﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ,‬ﻭﺇﻋﻼﻥ ﺍﳋﺴﺎﺭﺓ ﺍﻟﻜﺒﺮﻯ ﳌﻦ ﻳﺸﺮﻛﻮﻥ ﺑﺎﻪﻠﻟ‪ ..‬ﻭﺍﻟﺘﻮﺟﻪ‬
‫ﺇﻟﻰ ﺍﻪﻠﻟ ﻓﻲ ﻃﻠﺐ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﻐﻔﺮﺍﻥ ﻭﻫﻮ ﺃﺭﺣﻢ ﺍﻟﺮﺍﺣﻤﲔ‪ ..‬ﻭﻫﻨﺎ ﻳﻠﺘﻘﻲ ﻣﻄﻠﻊ ﺍﻟﺴﻮﺭﺓ ﻭﺧﺘﺎﻣﻬﺎ‬
‫ﻓﻲ ﺗﻘﺮﻳﺮ ﺍﻟﻔﻼﺡ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳋﺴﺮﺍﻥ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻭﺷﺘﺎﻥ ﻣﺎ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ‪ ..‬ﻭﺃﻳﻀﺎ ﺗﻘﺮﻳﺮ ﺻﻔﺔ‬
‫ﺍﳋﺸﻮﻉ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﻄﻠﻊ ﺍﻟﺴﻮﺭﺓ‪ ,‬ﻭﺍﻟﺘﻮﺟﻪ ﺇﻟﻰ ﺍﻪﻠﻟ ﺑﺎﳋﺸﻮﻉ ﻓﻲ ﺧﺘﺎﻣﻬﺎ‪ ..‬ﻭﺑﺬﻟﻚ ﻳﺘﻨﺎﺳﻖ‬
‫ﺍﳌﻄﻠﻊ ﻭﺍﳋﺘﺎﻡ ﻓﻲ ﻇﻼﻝ ﺍﻹﳝﺎﻥ )‪.(76‬‬

‫ﻭﺍﺑﺘﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﻟﺸﻌﺮﺍﺀ( ﻤﺑﻮﺿﻮﻉ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﻪﻠﻟ ﻫﺪﺍﻳﺔ ﻟﻠﺨﻠﻖ‪ ,‬ﻭﺑﻠﺴﻤﺎ‬
‫ﺷﺎﻓﻴﺎ ﻷﻣﺮﺍﺽ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ,‬ﻭﺫﻛﺮﺕ ﻣﻮﻗﻒ ﺍﳌﺸﺮﻛﲔ ﻣﻨﻪ‪ ,‬ﻓﻘﺪ ﻛﺬﺑﻮﺍ ﺑﻪ ﻣﻊ ﻭﺿﻮﺡ ﺁﻳﺎﺗﻪ‪ ,‬ﻭﺳﻄﻮﻉ‬

‫‪٢٥٦‬‬
 ‫ﺑﺮﺍﻫﻴﻨﻪ‪ ,‬ﻭﻃﻠﺒﻮﺍ ﻣﻌﺠﺰﺓ ﺃﺧﺮﻯ ﻏﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻨﺎﺩﺍ ﻭﺍﺳﺘﻜﺒﺎﺭﺍ‪} :‬ﻃﺴﻢ* ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳌﺒﲔ* ﻟﻌﻠﻚ ﺑﺎﺧﻊ ﻧﻔﺴﻚ ﺃﻻ ﻳﻜﻮﻧﻮﺍ ﻣﺆﻣﻨﲔ* ﺇﻥ ﻧﺸﺄ ﻧﻨﺰﻝ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺁﻳﺔ ﻓﻈﻠﺖ‬
‫ﺃﻋﻨﺎﻗﻬﻢ ﻟﻬﺎ ﺧﺎﺿﻌﲔ* ﻭﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺍﻟﺮﺣﻤﻦ ﻣﺤﺪﺙ ﺇﻻ ﻛﺎﻧﻮﺍ ﻋﻨﻪ ﻣﻌﺮﺿﲔ* ﻓﻘﺪ‬
‫ﻛﺬﺑﻮﺍ ﻓﺴﻴﺄﺗﻴﻬﻢ ﺃﻧﺒﺎﺀ ﻣﺎ ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ{‪ ..‬ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﺮﺩ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺀ ﺍﳌﺸﺮﻛﲔ‬
‫ﻓﻲ ﺯﻋﻤﻬﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺗﻨﺰﻝ ﺍﻟﺸﻴﺎﻃﲔ‪} :‬ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﻋﻠﻰ ﻣﻦ ﺗﻨﺰﻝ ﺍﻟﺸﻴﺎﻃﲔ* ﺗﻨﺰﻝ ﻋﻠﻰ‬
‫ﻛﻞ ﺃﻓﺎﻙ ﺃﺛﻴﻢ* ﻳﻠﻘﻮﻥ ﺍﻟﺴﻤﻊ ﻭﺃﻛﺜﺮﻫﻢ ﻛﺎﺫﺑﻮﻥ{ ﻭﺑﺬﻟﻚ ﻳﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ ﻓﻲ ﺃﺭﻭﻉ ﺗﻨﺎﺳﻖ‬
‫ﻭﺍﻟﺘﺌﺎﻡ )‪.(77‬‬

‫ﻭﺳﻮﺭﺓ )ﺍﻟﻨﻤﻞ( ﻟﻬﺎ ﻣﻘﺪﻣﺔ ﻭﺗﻌﻘﻴﺐ‪ ,‬ﻳﺘﻤﺜﻞ ﻓﻴﻬﻤﺎ ﻣﻮﺿﻮﻉ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺬﻱ ﺗﻌﺎﳉﻪ‪ ,‬ﻭﻗﺼﺺ‬
‫ﺑﲔ ﺍﳌﻘﺪﻣﺔ ﻭﺍﻟﺘﻌﻘﻴﺐ ﻳﻌﲔ ﻋﻠﻰ ﺗﺼﻮﻳﺮ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﻳﺆﻛﺪﻩ‪ .‬ﻓﻤﻮﺿﻮﻉ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺮﺋﻴﺴﻲ ﻫﻮ‬
‫ﺍﻟﻌﻘﻴﺪﺓ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻪﻠﻟ ﻭﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ‪ .‬ﻭﺍﻹﳝﺎﻥ ﺑﺎﻵﺧﺮﺓ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ‪ ,‬ﻭﺍﻹﳝﺎﻥ‬
‫ﺑﺎﻟﻮﺣﻲ ﻭﺃﻥ ﺍﻟﻐﻴﺐ ﻛﻠﻪ ﻪﻠﻟ‪ ,‬ﻻ ﻳﻌﻠﻤﻪ ﺳﻮﺍﻩ‪ ,‬ﻭﺍﻹﳝﺎﻥ ﺑﺎﻪﻠﻟ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﻭﺍﻫﺐ ﺍﻟﻨﻌﻢ‪ ,‬ﻭﺗﻮﺟﻴﻪ‬
‫ﺍﻟﻘﻠﺐ ﺇﻟﻰ ﺷﻜﺮ ﺃﻧﻌﻢ ﺍﻪﻠﻟ ﻋﻠﻰ ﺍﻟﺒﺸﺮ‪ ,‬ﻭﺍﻹﳝﺎﻥ ﺑﺄﻥ ﺍﳊﻮﻝ ﻭﺍﻟﻘﻮﺓ ﻛﻠﻬﺎ ﻪﻠﻟ‪ ,‬ﻭﺃﻥ ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ‬
‫ﺇﻻ ﺑﺎﻪﻠﻟ )‪.(78‬‬

‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺒﺪﺀ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻃﺲ ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻛﺘﺎﺏ ﻣﺒﲔ* ﻫﺪﻯ ﻭﺑﺸﺮﻯ ﻟﻠﻤﺆﻣﻨﲔ*‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﻥ ﺍﻟﺰﻛﺎﺓ ﻭﻫﻢ ﺑﺎﻵﺧﺮﺓ ﻫﻢ ﻳﻮﻗﻨﻮﻥ{‪ ..‬ﻭﻛﺎﻥ ﺍﳋﺘﺎﻡ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫}ﺇﳕﺎ ﺃﻣﺮﺕ ﺃﻥ ﺃﻋﺒﺪ ﺭﺏ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺓ ﺍﻟﺬﻱ ﺣﺮﻣﻬﺎ ﻭﻟﻪ ﻛﻞ ﺷﻲﺀ ﻭﺃﻣﺮﺕ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ*‬
‫ﻭﺃﻥ ﺃﺗﻠﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻓﻤﻦ ﺍﻫﺘﺪﻯ ﻓﺈﳕﺎ ﻳﻬﺘﺪﻱ ﻟﻨﻔﺴﻪ ﻭﻣﻦ ﺿﻞ ﻓﻘﻞ ﺇﳕﺎ ﺃﻧﺎ ﻣﻦ ﺍﳌﻨﺬﺭﻳﻦ* ﻭﻗﻞ‬
‫ﺍﳊﻤﺪﻪﻠﻟ ﺳﻴﺮﻳﻜﻢ ﺁﻳﺎﺗﻪ ﻓﺘﻌﺮﻓﻮﻧﻬﺎ ﻭﻣﺎ ﺭﺑﻚ ﺑﻐﺎﻓﻞ ﻋﻤﺎ ﺗﻌﻤﻠﻮﻥ{‪.‬‬

‫ﻭﺗﺄﻣﻞ ﺳﻮﺭﺓ )ﺍﻟﻘﺼﺺ( ﻛﻴﻒ ﺑﺪﺋﺖ ﺑﺄﻣﺮ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻧﺼﺮﺗﻪ ﻭﻗﻮﻟﻪ )ﻓﻠﻦ ﺃﻛﻮﻥ‬
‫ﻇﻬﻴﺮﺍ ﻟﻠﻤﺠﺮﻣﲔ( ﻭﺧﺮﻭﺟﻪ ﻣﻦ ﻭﻃﻨﻪ ﻭﻧﺼﺮﺗﻪ ﻭﺇﺳﻌﺎﻓﻪ ﺑﺎﳌﻜﺎﳌﺔ‪ ..‬ﻭﺧﺘﻤﺖ ﺑﺄﻣﺮ ﺍﻟﻨﺒﻲ ﺻﻠﻰ‬
‫ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳـﻠـﻢ‪ ,‬ﺑﺄﻥ ﻻ ﻳﻜـﻮﻥ ﻇﻬـﻴـﺮﺍ ﻟﻠﻜﺎﻓﺮﻳﻦ‪ ,‬ﻭﺗﺴﻠﻴﺘﻪ ﻋﻨﺪ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﻣﻜﺔ‪ ,‬ﻭﻭﻋﺪﻩ ﺑﺎﻟﻌﻮﺩﺓ‬
‫ﺇﻟﻴﻬﺎ )‪ .(79‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺇﻥ ﺍﻟﺬﻱ ﻓﺮﺽ ﻋﻠﻴﻚ ﺍﻟﻘﺮﺁﻥ ﻟﺮﺍﺩﻙ ﺇﻟﻰ ﻣﻌﺎﺩ{‪.‬‬

‫ﻭﺍﻧﻈﺮ ﺇﻟﻰ ﺳﻮﺭﺓ )ﺍﻟﺮﻭﻡ( ﺍﻟﺘﻲ ﺑﺪﺃﺕ ﺑﺎﻟﺘﻨﺒﺆ ﻋﻦ ﺣﺪﺙ ﻏﻴﺒﻲ ﻫﺎﻡ‪ ,‬ﺃﺧﺒﺮ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻗﺒﻞ ﺣﺪﻭﺛﻪ‪ ,‬ﺃﻻ ﻭﻫﻮ ﻭﻋﺪ ﺍﻪﻠﻟ ﺑﻨﺼﺮ ﺍﻟﺮﻭﻡ ﺑﻌﺪ ﺑﻀﻊ ﺳﻨﲔ ﻭﻧﺼﺮ ﺍﳌﺆﻣﻨﲔ‪} :‬ﺍﻟﻢ* ﻏﻠﺒﺖ‬
‫ﺍﻟﺮﻭﻡ* ﻓﻲ ﺃﺩﻧﻰ ﺍﻷﺭﺽ ﻭﻫﻢ ﻣﻦ ﺑﻌﺪ ﻏﻠﺒﻬﻢ ﺳﻴﻐﻠﺒﻮﻥ* ﻓﻲ ﺑﻀﻊ ﺳﻨﲔ ﻪﻠﻟ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻞ‬
‫ﻭﻣﻦ ﺑﻌﺪ ﻭﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ* ﺑﻨﺼﺮ ﺍﻪﻠﻟ ﻳﻨﺼﺮ ﻣﻦ ﻳﺸﺎﺀ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ{‪ ..‬ﺛﻢ ﺧﺘﻤﺖ‬

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‫ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﺼﺒﺮ ﺣﺘﻰ ﻳﺄﺗﻲ ﻭﻋﺪ ﺍﻪﻠﻟ‪ ,‬ﻭﺍﻟﺼﺒﺮ ﻛﺬﻟﻚ ﻋﻠﻰ ﻣﺤﺎﻭﻻﺕ ﺍﻻﺳﺘﺨﻔﺎﻑ ﻭﺍﻟﺰﻋﺰﻋﺔ ﻣﻦ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﻮﻗﻨﻮﻥ‪ } :‬ﻓﺎﺻﺒﺮ ﺇﻥ ﻭﻋﺪ ﺍﻪﻠﻟ ﺣﻖ ﻭﻻ ﻳﺴﺘﺨﻔﻨﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻮﻗﻨﻮﻥ {‪ ..‬ﻭﺑﺬﻟﻚ ﻳﺘﻨﺎﺳﻖ‬
‫ﺍﻟـﺒـﺪﺀ ﻭﺍﻟـﺨـﺘـﺎﻡ‪ ,‬ﻭﺗﻨـﺘﻬﻲ ﺍﻟﺴﻮﺭﺓ ﻭﻓﻲ ﺍﻟﻘﻠﺐ ﺍﻳﻘﺎﻉ ﺍﻟﺘﺜﺒﺖ ﺍﻟﻘـﻮﻱ ﺑﺎﻟﻮﻋـﺪ ﺍﻟﺼـﺎﺩﻕ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻜـﺬﺏ ﻭﺍﻟﻴﻘﲔ ﺍﻟﺜﺎﺑﺖ ﺍﻟﺬﻱ ﻻ ﻳﺨﻮﻥ‪ ,‬ﻭﻗﺪ ﲢﻘﻘﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻛﻤﺎ ﺃﺧﺒﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ,‬ﻭﺫﻟﻚ ﻣﻦ‬
‫ﺃﻇﻬﺮ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺻﺪﻕ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﻟﻮﺣﻲ‪ ,‬ﻭﻣﻦ ﻣﻌﺠﺰﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻥ )‪.(80‬‬

‫ﻭﻫﺬﻩ ﺳﻮﺭﺓ )ﺍﻷﺣﺰﺍﺏ( ﺑﺪﺃﺕ ﺑﺘﻮﺟﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﺇﻟﻰ ﻃﺎﻋﺔ ﻭﻋﺼﻴﺎﻥ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﺗﺒﺎﻉ ﻭﺣﻲ ﺍﻪﻠﻟ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ }ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺒﻲ ﺍﺗﻖ ﺍﻪﻠﻟ‬
‫ﻭﻻ ﺗﻄﻊ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺇﻥ ﺍﻪﻠﻟ ﻛﺎﻥ ﻋﻠﻴﻤﺎ ﺣﻜﻴﻤﺎ * ﻭﺍﺗﺒﻊ ﻣﺎ ﻳﻮﺣﻰ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ ﺇﻥ‬
‫ﺍﻪﻠﻟ ﻛﺎﻥ ﻤﺑﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﻴﺮﺍ * ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﻪﻠﻟ ﻭﻛﻔﻰ ﺑﺎﻪﻠﻟ ﻭﻛﻴﻼ{ ﻭﺑﻨﻔﺲ ﺍﻻﻳﻘﺎﻉ ﺗﺨﺘﻢ ﺍﻟﺴﻮﺭﺓ‬
‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻟﻴﻌﺬﺏ ﺍﻪﻠﻟ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﳌﻨﺎﻓﻘﺎﺕ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺸﺮﻛﺎﺕ ﻭﻳﺘﻮﺏ ﺍﻪﻠﻟ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﺍﳌﺆﻣﻨﺎﺕ ﻭﻛﺎﻥ ﺍﻪﻠﻟ ﻏﻔﻮﺭﺍ ﺭﺣﻴﻤﺎ{ ﻭﺑﺬﻟﻚ ﻳﺘﻨﺎﺳﻖ ﺑﺪﺀ ﺍﻟﺴﻮﺭﺓ ﻭﺧﺘﺎﻣﻬﺎ‪ ..‬ﻓﻔﻲ ﺧﺘﻢ ﺍﻟﺴﻮﺭﺓ‬
‫ﺑﻬﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺍﻟﺒﺪﺍﺋﻊ ﻣﺎ ﻳﺴﻤﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺒﺪﻳﻊ »ﺭﺩ ﺍﻟﻌﺠﺰ ﻋﻠﻰ ﺍﻟﺼﺪﺭ« ﻷﻥ ﺑﺪﺀ ﺍﻟﺴﻮﺭﺓ ﻛﺎﻥ ﻓﻲ‬
‫ﺫﻡ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ,‬ﻭﺧﺘﺎﻣﻬﺎ ﻛﺎﻥ ﻓﻲ ﺑﻴﺎﻥ ﺳﻮﺀ ﻋﺎﻗﺒﺔ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ,‬ﻓﺤﺴﻦ ﺍﻟﻜﻼﻡ‬
‫ﻓﻲ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ )‪.(81‬‬

‫ﻭﺍﺑﺘﺪﺃﺕ ﺳﻮﺭﺓ )ﺳﺒﺄ( ﺑﺘﻤﺠﻴﺪ ﺍﻪﻠﻟ ﺟﻞ ﻭﻋﻼ ﺍﻟﺬﻱ ﺃﺑﺪﻉ ﺍﳋﻠﻖ ﻭﺃﺣﻜﻢ ﺷﺌﻮﻥ ﺍﻟﻌﺎﻟﻢ‪ ,‬ﻭﺩﺑﺮ‬
‫ﺍﻟﻜﻮﻥ ﺑﺤﻜﻤﺘﻪ‪ ,‬ﻓﻬﻮ ﺍﳋﺎﻟﻖ ﺍﳌﺒﺪﻉ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻐﻴﺐ ﻋﻦ ﻋﻠﻤﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻻ‬
‫ﻓﻲ ﺍﻷﺭﺽ‪ ,‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﺮﺍﻫﲔ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﳌﲔ }ﺍﳊﻤﺪﻪﻠﻟ ﺍﻟﺬﻱ ﻟﻪ ﻣﺎ ﻓﻲ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ ﻭﻟﻪ ﺍﳊﻤﺪ ﻓﻲ ﺍﻵﺧﺮﺓ ﻭﻫﻮ ﺍﳊﻜﻴﻢ ﺍﳋﺒﻴﺮ* ﻳﻌﻠﻢ ﻣﺎ ﻳﻠﺞ ﻓﻲ ﺍﻷﺭﺽ‬
‫ﻭﻣﺎ ﻳﺨﺮﺝ ﻣﻨﻬﺎ ﻭﻣﺎ ﻳﻨﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻣﺎ ﻳﻌﺮﺝ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻐﻔﻮﺭ{ ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺪﻋﻮﺓ‬
‫ﺍﳌﺸﺮﻛﲔ ﺇﻟﻰ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺗﺪﺑﻴﺮ ﺃﻣﻮﺭ ﺍﳋﻠﻖ ﺃﺟﻤﻌﲔ )‪} .(82‬ﻭﻗﺎﻟﻮﺍ ﺁﻣﻨﺎ‬
‫ﺑﻪ ﻭﺃﻧﻰ ﻟﻬﻢ ﺍﻟﺘﻨﺎﻭﺵ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ* ﻭﻗﺪ ﻛﻔﺮﻭﺍ ﺑﻪ ﻣﻦ ﻗﺒﻞ ﻭﻳﻘﺬﻓﻮﻥ ﺑﺎﻟﻐﻴﺐ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ*‬
‫ﻭﺣﻴﻞ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻣﺎ ﻳﺸﺘﻬﻮﻥ ﻛﻤﺎ ﻓﻌﻞ ﺑﺄﺷﻴﺎﻋﻬﻢ ﻣﻦ ﻗﺒﻞ ﺍﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻓﻲ ﺷﻚ ﻣﺮﻳﺐ{‪.‬‬

‫ﻭﻗﺪ ﺑﺪﺃﺕ ﺳﻮﺭﺓ )ﺹ( ﺑﺎﻟﺬﻛﺮ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﺹ ﻭﺍﻟﻘﺮﺁﻥ ﺫﻱ ﺍﻟﺬﻛﺮ{ ﻭﺧﺘﻤﺖ ﺑﺎﻟﺬﻛﺮ‬
‫ﺃﻳﻀﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﻥ ﻫﻮ ﺇﻻ ﺫﻛﺮ ﻟﻠﻌﺎﳌﲔ( )‪ (83‬ﺇﻧﻪ ﺍﳋﺘﺎﻡ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺳﻖ ﲤﺎﻣﺎ ﻣﻊ ﺍﻻﻓﺘﺘﺎﺡ‪.‬‬

‫ﻭﺗﺒﺘﺪﺉ ﺳﻮﺭﺓ )ﺍﻟﺸﻮﺭﻯ( ﺑﺘﻘﺮﻳﺮ ﻣﺼﺪﺭ ﺍﻟﻮﺣﻲ ﻭﻣﺼﺪﺭ ﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﻓﺎﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻫﻮ ﺍﻟﺬﻱ‬

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 ‫ﺃﻧﺰﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺻﻄﻔﻰ ﻟﺮﺳﺎﻻﺗﻪ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ,‬ﻟﻴﺨﺮﺟﻮﺍ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻀﻼﻝ ﺇﻟﻰ ﻧﻮﺭ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻹﳝﺎﻥ }ﻛﺬﻟﻚ ﻳﻮﺣﻲ ﺇﻟﻴﻚ ﻭﺇﻟﻰ‬
‫ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻚ ﺍﻪﻠﻟ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ{ ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻮﺣﻲ‪ ,‬ﻭﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ‬
‫ﺑﺪﺃﺕ ﺑﻪ ﻓﻲ ﻣﻄﻠﻌﻬﺎ }ﻭﻛﺬﻟﻚ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺭﻭﺣﺎ ﻣﻦ ﺃﻣﺮﻧﺎ ﻣﺎ ﻛﻨﺖ ﺗﺪﺭﻱ ﻣﺎ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺍﻹﳝﺎﻥ‬
‫ﻭﻟﻜﻦ ﺟﻌﻠﻨﺎﻩ ﻧﻮﺭﺍ ﻧﻬﺪﻱ ﺑﻪ ﻣﻦ ﻧﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻧﺎ ﻭﺍﻧﻚ ﻟﺘﻬﺪﻱ ﺇﻟﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ* ﺻﺮﺍﻁ‬
‫ﺍﻪﻠﻟ ﺍﻟﺬﻱ ﻟﻪ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ ﺃﻻ ﺇﻟﻰ ﺍﻪﻠﻟ ﺗﺼﻴﺮ ﺍﻷﻣﻮﺭ{ ﻭﻫﻜﺬﺍ ﺑﺪﺃﺕ ﺍﻟﺴﻮﺭﺓ‬
‫ﻭﺍﻧﺘﻬﺖ‪ ,‬ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺮﺳﺎﻻﺕ ﻟﻴﺘﻨﺎﺳﻖ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ )‪.(84‬‬
‫ﻭﺑﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﻟﺪﺧﺎﻥ( ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﻨﺰﻳﻠﻪ ﻓﻲ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ‪ ,‬ﻓﻴﻬﺎ ﻳﻔﺮﻕ‬
‫ﻛﻞ ﺃﻣﺮ ﺣﻜﻴﻢ‪ ,‬ﺭﺣﻤﺔ ﻣﻦ ﺍﻪﻠﻟ ﺑﺎﻟﻌﺒﺎﺩ‪ ,‬ﻭﺍﻧﺬﺍﺭﺍ ﻟﻬﻢ ﻭﲢﺬﻳﺮﺍ‪ ,‬ﺛﻢ ﺗﻌﺮﻳﻒ ﻟﻠﻨﺎﺱ ﺑﺮﺑﻬﻢ }ﺣﻢ*‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ* ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﻓﻲ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ ﺇﻧﺎ ﻛﻨﺎ ﻣﻨﺬﺭﻳﻦ* ﻓﻴﻬﺎ ﻳﻔﺮﻕ ﻛﻞ ﺃﻣﺮ ﺣﻜﻴﻢ* ﺃﻣﺮﺍ‬
‫ﻣﻦ ﻋﻨﺪﻧﺎ ﺇﻧﺎ ﻛﻨﺎ ﻣﺮﺳﻠﲔ* ﺭﺣﻤﺔ ﻣﻦ ﺭﺑﻚ ﺍﻧﻪ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ{‪.‬‬
‫ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻤﺎ ﺑﺪﺃﺕ‪ ,‬ﻭﻳﺬﻛﺮﻫﻢ ﺑﻨﻌﻤﺔ ﺍﻪﻠﻟ ﻓﻲ ﺗﻴﺴﻴﺮ ﻫﺬﺍ‬
‫ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﺍﻟﺬﻱ ﻳﻔﻬﻤﻮﻧﻪ ﻭﻳﺪﺭﻛﻮﻥ ﻣﻌﺎﻧﻴﻪ‪ ,‬ﻭﻳﺨﻮﻓﻬﻢ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺍﳌﺼﻴﺮ‬
‫ﻓﻲ ﺗﻌﺒﻴﺮ ﻣﻠﻔﻮﻑ ﻭﻟﻜﻨﻪ ﻋﻨﻴﻒ‪) ,‬ﻓﺈﳕﺎ ﻳﺴﺮﻧﺎﻩ ﺑﻠﺴﺎﻧﻚ ﻟﻌﻠﻬﻢ ﻳﺘﺬﻛﺮﻭﻥ* ﻓﺎﺭﺗﻘﺐ ﺇﻧﻬﻢ ﻣﺮﺗﻘﺒﻮﻥ(‬
‫ﻭﻫﻮ ﺧﺘﺎﻡ ﻳﻠﺨﺺ ﺟﻮ ﺍﻟﺴﻮﺭﺓ ﻭﻇﻠﻬﺎ ﻭﻳﺘﻨﺎﺳﻖ ﻣﻊ ﺑﺪﺋﻬﺎ )‪.(85‬‬
‫ﻭﺗﺄﻣﻞ ﺳﻮﺭﺓ )ﻣﺤﻤﺪ( ﺍﻟﺘﻲ ﺑﺪﺃﺕ ﺑﺪﺀﺍ ﻋﺠﻴﺒﺎ ﺑﺈﻋﻼﻥ ﺣﺮﺏ ﺳﺎﻓﺮﺓ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺃﻋﺪﺍﺀ ﺍﻪﻠﻟ‪,‬‬
‫ﻭﺃﻋﺪﺍﺀ ﺭﺳﻮﻟﻪ‪ ,‬ﺍﻟﺬﻳﻦ ﺣﺎﺭﺑﻮﺍ ﺍﻹﺳﻼﻡ‪ ,‬ﻭﻛﺬﺑﻮﺍ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻭﻭﻗﻔﻮﺍ ﻓﻲ ﻭﺟﻪ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﶈﻤﺪﻳﺔ‪ ,‬ﻟﻴﺼﺪﻭﺍ ﺍﻟﻨﺎﺱ ﻋﻦ ﺩﻳﻦ ﺍﻪﻠﻟ‪ .‬ﻭﺃﻣﺮﺕ ﺍﳌﺆﻣﻨﲔ ﺑﻘﺘﺎﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ,‬ﻭﺣﺼﺪﻫﻢ‬
‫ﺑﺴﻴﻮﻑ ﺍﳌﺠﺎﻫﺪﻳﻦ ﻟﺘﻄﻬﻴﺮ ﺍﻷﺭﺽ ﻣﻦ ﺭﺟﺴﻬﻢ‪ ,‬ﺣﺘﻰ ﻻ ﺗﺒﻘﻰ ﻟﻬﻢ ﺷﻮﻛﺔ ﻭﻻ ﻗﻮﺓ? ﻭﺩﻋﺖ ﺇﻟﻰ‬
‫ﺃﺳﺮﻫﻢ ﺑﻌﺪ ﺇﻛﺜﺎﺭ ﺍﻟﻘﺘﻞ ﻓﻴﻬﻢ ﻭﺍﳉﺮﺍﺣﺎﺕ }ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﺻﺪﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﻪﻠﻟ ﺃﺿﻞ ﺃﻋﻤﺎﻟﻬﻢ*‬
‫ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﺁﻣﻨﻮﺍ ﻤﺑﺎ ﻧﺰﻝ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﻫﻮ ﺍﳊﻖ ﻣﻦ ﺭﺑﻬﻢ ﻛﻔﺮ ﻋﻨﻬﻢ‬
‫ﺳﻴﺌﺎﺗﻬﻢ ﻭﺃﺻﻠﺢ ﺑﺎﻟﻬﻢ* ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺍﺗﺒﻌﻮﺍ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﺒﻌﻮﺍ ﺍﳊﻖ ﻣﻦ‬
‫ﺭﺑﻬﻢ ﻛﺬﻟﻚ ﻳﻀﺮﺏ ﺍﻪﻠﻟ ﻟﻠﻨﺎﺱ ﺃﻣﺜﺎﻟﻬﻢ* ﻓﺈﺫﺍ ﻟﻘﻴﺘﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻓﻀﺮﺏ ﺍﻟﺮﻗﺎﺏ ﺣﺘﻰ ﺇﺫﺍ‬
‫ﺃﺛﺨﻨﺘﻤﻮﻫﻢ ﻓﺸﺪﻭﺍ ﺍﻟﻮﺛﺎﻕ ﻓﺈﻣﺎ ﻣﻨﺎﹱ ﺑﻌﺪ ﻭﺇﻣﺎ ﻓﺪﺍﺀ ﺣﺘﻰ ﺗﻀﻊ ﺍﳊﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ{‪ .‬ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ‬
‫ﺑﺪﻋﻮﺓ ﺍﳌﺆﻣﻨﲔ ﺇﻟﻰ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻨﺼﺮ‪ ,‬ﺑﺎﳉﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﻪﻠﻟ ﻭﻋﺪﻡ ﺍﻟﻮﻫﻦ ﻭﺍﻟﻀﻌﻒ‬
‫ﺃﻣﺎﻡ ﻗﻮﻯ ﺍﻟﺸﺮ ﻭﺍﻟﺒﻐﻲ‪ ,‬ﻭﺣﺬﺭﺕ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﺼﻠﺢ ﻣﻊ ﺍﻷﻋﺪﺍﺀ ﺣﺮﺻﺎ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺒﻘﺎﺀ‪,‬‬
‫ﻓﺈﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺯﺍﺋﻠﺔ‪ ,‬ﻭﻣﺎ ﻋﻨﺪ ﺍﻪﻠﻟ ﺧﻴﺮ ﻟﻸﺑﺮﺍﺭ }ﻓﻼ ﺗﻬﻨﻮﺍ ﻭﺗﺪﻋﻮﺍ ﺇﻟﻰ ﺍﻟﺴﻠﻢ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ‬

‫‪٢٥٩‬‬
‫ﻭﺍﻪﻠﻟ ﻣﻌﻜﻢ ﻭﻟﻦ ﻳﺘﺮﻛﻢ ﺃﻋﻤﺎﻟﻜﻢ‪ {..‬ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ ..‬ﻭﻫﻜﺬﺍ ﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﺪﻋﻮﺓ ﺇﻟﻰ‬
‫ﺍﳉﻬﺎﺩ‪ ,‬ﻛﻤﺎ ﺑﺪﺃﺕ ﺑﺎﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ‪ ,‬ﻟﻴﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﺀ ﻣﻊ ﺍﳋﺘﺎﻡ ﺃﻟﻄﻒ ﺍﻟﺘﺌﺎﻡ )‪.(86‬‬

‫ﻭﻫﺬﻩ ﺳﻮﺭﺓ )ﻕ( ﺍﺑﺘﺪﺃﺕ ﺑﺎﻟﻘﺴﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻘﻀﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺘﻲ ﺃﻧﻜﺮﻫﺎ‬
‫ﻛﻔﺎﺭ ﻗﺮﻳﺶ‪ ,‬ﻭﺗﻌﺠﺒﻮﺍ ﻣﻨﻬﺎ ﻏﺎﻳﺔ ﺍﻟﻌﺠﺐ‪ ,‬ﻭﻫﻲ ﻗﻀﻴﺔ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ,‬ﻭﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﻟﻔﻨﺎﺀ }ﻕ‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﳌﺠﻴﺪ* ﺑﻞ ﻋﺠﺒﻮﺍ ﺃﻥ ﺟﺎﺀﻫﻢ ﻣﻨﺬﺭ ﻣﻨﻬﻢ ﻓﻘﺎﻝ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻫﺬﺍ ﺷﻲﺀ ﻋﺠﻴﺐ* ﺃﺇﺫﺍ ﻣﺘﻨﺎ‬
‫ﻭﻛﻨﺎ ﺗﺮﺍﺑﺎ ﺫﻟﻚ ﺭﺟﻊ ﺑﻌﻴﺪ{‪ .‬ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﺑﺎﻟﺘﺬﻛﻴﺮ ﺑﺎﻟﻘﺮﺁﻥ‪ ,‬ﻭﺍﳊﺪﻳﺚ ﻋﻦ »ﺻﻴﺤﺔ‬
‫ﺍﳊﻖ« ﻭﻫﻲ ﺍﻟﺼﻴﺤﺔ ﺍﻟﺘﻲ ﻳﺨﺮﺝ ﺍﻟﻨﺎﺱ ﺑﻬﺎ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻛﺄﻧﻬﻢ ﺟﺮﺍﺩ ﻣﻨﺘﺸﺮ‪ ,‬ﻭﻳﺴﺎﻗﻮﻥ ﻟﻠﺤﺴﺎﺏ‬
‫ﻭﺍﳉﺰﺍﺀ‪ ,‬ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﺍﻪﻠﻟ ﻣﻨﻬﻢ ﺃﺣﺪ‪ ,‬ﻭﻓﻴﻪ ﺇﺛﺒﺎﺕ ﻟﻠﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﺍﻟﺬﻱ ﻛﺬﺏ ﺑﻪ ﺍﳌﺸﺮﻛﻮﻥ‬
‫}ﻭﺍﺳﺘﻤﻊ ﻳﻮﻡ ﻳﻨﺎﺩ ﺍﳌﻨﺎﺩ ﻣﻦ ﻣﻜﺎﻥ ﻗﺮﻳﺐ* ﻳﻮﻡ ﻳﺴﻤﻌﻮﻥ ﺍﻟﺼﻴﺤﺔ ﺑﺎﳊﻖ ﺫﻟﻚ ﻳﻮﻡ ﺍﳋﺮﻭﺝ* ﺇﻧﺎ‬
‫ﻧﺤﻦ ﻧﺤﻴﻲ ﻭﳕﻴﺖ ﻭﺇﻟﻴﻨﺎ ﺍﳌﺼﻴﺮ* ﻳﻮﻡ ﺗﺸﻘﻖ ﺍﻷﺭﺽ ﻋﻨﻬﻢ ﺳﺮﺍﻋﺎ ﺫﻟﻚ ﺣﺸﺮ ﻋﻠﻴﻨﺎ ﻳﺴﻴﺮ*‬
‫ﻧﺤﻦ ﺃﻋﻠﻢ ﻤﺑﺎ ﻳﻘﻮﻟﻮﻥ ﻭﻣﺎ ﺃﻧﺖ ﻋﻠﻴﻬﻢ ﺑﺠﺒﺎﺭ ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﻳﺨﺎﻑ ﻭﻋﻴﺪ{‪ ,‬ﻭﻫﻜﺬﺍ ﺧﺘﻤﺖ‬
‫ﺍﻟﺴﻮﺭﺓ ﻤﺑﺜﻞ ﻣﺎ ﺑﺪﺃﺕ ﺑﻪ‪ ,‬ﺑﺎﻟﻘﺴﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺬﻛﻴﺮ ﺑﻪ ﻭﺇﺛﺒﺎﺕ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ‪ ,‬ﺍﻟﺬﻱ ﻛﺬﺏ ﺑﻪ‬
‫ﺍﳌﺸﺮﻛﻮﻥ ﻟﻴﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﺀ ﻣﻊ ﺍﳋﺘﺎﻡ )‪.(87‬‬

‫ﻭﺍﺑﺘﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﻟﺮﺣﻤﻦ( ﺑﺘﻌﺪﻳﺪ ﺁﻻﺀ ﺍﻪﻠﻟ ﺍﻟﺒﺎﻫﺮﺓ‪ ,‬ﻭﻧﻌﻤﻪ ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﻈﺎﻫﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺘﻲ‬
‫ﻻ ﻳﺤﺼﻴﻬﺎ ﻋﺪﺩ‪ ,‬ﻭﻓﻲ ﻣﻘﺪﻣﺘﻬﺎ ﻧﻌﻤﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﺑﻮﺻﻔﻪ ﺍﳌﻨﺔ ﺍﻟﻜﺒﺮﻯ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪ ,‬ﻭﺗﺴﺒﻖ‬
‫ﻓﻲ ﺍﻟﺬﻛﺮ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ﻭﺗﻌﻠﻴﻤﻪ ﺍﻟﺒﻴﺎﻥ }ﺍﻟﺮﺣﻤﻦ*ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ* ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻤﻪ‬
‫ﺍﻟﺒﻴﺎﻥ{ ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺘﻤﺠﻴﺪ ﺍﻪﻠﻟ ﺟﻞ ﻭﻋﻼ‪ ,‬ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ‪ ,‬ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻢ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻣﻦ ﻓﻨﻮﻥ‬
‫ﺍﻟﻨﻌﻢ ﻭﺍﻹﻛﺮﺍﻡ‪ ,‬ﻭﻫﻮ ﺃﻧﺴﺐ ﺧﺘﺎﻡ ﻟﺴﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ }ﺗﺒﺎﺭﻙ ﺍﺳﻢ ﺭﺑﻚ ﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ{‪,‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﺀ ﻣﻊ ﺍﳋﺘﺎﻡ ﻓﻲ ﺃﺭﻭﻉ ﺻﻮﺭ ﺍﻟﺒﻴﺎﻥ )‪.(88‬‬

‫ﻭﻗﺪ ﺍﺑﺘﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﻟﻮﺍﻗﻌﺔ( ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ,‬ﻭﻣﺎ ﻳﻜﻮﻥ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ‬
‫ﻣﻦ ﺃﻫﻮﺍﻝ‪ ,‬ﻭﺍﻧﻘﺴﺎﻡ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺛﻼﺙ ﻃﻮﺍﺋﻒ )ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ‪ ,‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﺸﻤﺎﻝ‪ ,‬ﻭﺍﻟﺴﺎﺑﻘﻮﻥ(‬
‫ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺬﻛﺮ ﺍﻟﻄﻮﺍﻑ ﺍﻟﺜﻼﺛﺔ‪ ,‬ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ‪ ,‬ﻭﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ‪ ,‬ﻭﺍﻟﺴﺎﺑﻘﻮﻥ ﺇﻟﻰ‬
‫ﺍﳋﻴﺮﺍﺕ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻌﻴﻢ‪ ,‬ﻭﺑﻴﻨﺖ ﻋﺎﻗﺒﺔ ﻛﻞ ﻣﻨﻬﻢ‪ .‬ﻓﻜﺎﻥ ﺫﻟﻚ ﻛﺎﻟﺘﻔﺼﻴﻞ ﳌﺎ ﻭﺭﺩ ﻓﻲ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ‬
‫ﻣﻦ ﺇﺟﻤﺎﻝ‪ ,‬ﻭﺍﻹﺷﺎﺩﺓ ﺑﺬﻛﺮ ﻣﺂﺛﺮ ﺍﳌﻘﺮﺑﲔ ﻓﻲ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ )‪.(89‬‬

‫ﻭﺍﺑﺘﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﳊﺸﺮ( ﺑﺘﻨﺰﻳﻪ ﺍﻪﻠﻟ ﻭﲤﺠﻴﺪﻩ‪ ,‬ﻓﺎﻟﻜﻮﻥ ﻛﻠﻪ ﻤﺑﺎ ﻓﻴﻪ ﻣﻦ ﺇﻧﺴﺎﻥ‪ ,‬ﻭﺣﻴﻮﺍﻥ‪,‬‬
‫ﻭﻧﺒﺎﺕ‪ ,‬ﻭﺟﻤﺎﺩ‪ ,‬ﺷﺎﻫﺪ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﻪﻠﻟ ﻭﻗﺪﺭﺗﻪ ﻭﺟﻼﻟﻪ‪ ,‬ﻧﺎﻃﻖ ﺑﻌﻈﻤﺘﻪ ﻭﺳﻠﻄﺎﻧﻪ‪ ..‬ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ‬

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 ‫ﻣﺜﻠﻤﺎ ﺑﺪﺃﺕ ﺑﺎﻟﺘﺴﺒﻴﺢ ﻭﺫﻛﺮ ﺃﺳﻤﺎﺀ ﺍﻪﻠﻟ ﺍﳊﺴﻨﻰ ﻭﺻﻔﺎﺗﻪ ﺍﻟﻌﻠﻴﺎ‪ ,‬ﻭﺗﻨﺰﻳﻬﻪ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﻨﻘﺺ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﺀ ﻣﻊ ﺍﳋﺘﺎﻡ ﺃﺑﺪﻉ ﺗﻨﺎﺳﻖ ﻭﻭﺋﺎﻡ )‪.(90‬‬

‫ﻛﺬﻟﻚ ﺍﺑﺘﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﳌﻤﺘﺤﻨﺔ( ﺑﺎﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﻮﺍﻻﺓ ﺃﻋﺪﺍﺀ ﺍﻪﻠﻟ‪ ,‬ﺍﻟﺬﻱ ﺁﺫﻭﺍ ﺍﳌﺆﻣﻨﲔ ﺣﺘﻰ‬
‫ﺍﺿﻄﺮﻭﻫﻢ ﺇﻟﻰ ﺍﻟﻬﺠﺮﺓ‪ ,‬ﻭﺗﺮﻙ ﺍﻟﺪﻳﺎﺭ ﻭﺍﻷﻭﻃﺎﻥ‪ .‬ﻭﺧﺘﻤﺖ ﺍﻟﺼﻮﺭﺓ ﺑﺘﺤﺬﻳﺮ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻣﻮﺍﻻﺓ‬
‫ﺃﻋﺪﺍﺀ ﺍﻪﻠﻟ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ .‬ﻭﻫﻜﺬﺍ ﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﻤﺑﺜﻞ ﻣﺎ ﺑﺪﺃﺕ ﺑﻪ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ‬
‫ﺃﻋﺪﺍﺀ ﺍﻪﻠﻟ‪ ,‬ﻭﻫﻮ ﻤﺑﺜﺎﺑﺔ ﺍﻟﺘﺄﻛﻴﺪ ﻟﻠﻜﻼﻡ ﻭﺗﻨﺎﺳﻖ ﺍﻵﻳﺎﺕ ﻓﻲ ﺍﻟﺒﺪﺀ ﻭﺍﳋﺘﺎﻡ )‪.(91‬‬

‫ﻭﺍﺑﺘﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﻟﺼﻒ( ﺑﻌﺪ ﺗﺴﺒﻴﺢ ﺍﻪﻠﻟ ﻭﲤﺠﻴﺪﻩ‪ ,‬ﺑﺘﺤﺬﻳﺮ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺇﺧﻼﻑ ﺍﻟﻮﻋﺪ‪,‬‬
‫ﻭﻋﺪﻡ ﺍﻟﻮﻓﺎﺀ ﻤﺑﺎ ﺍﻟﺘﺰﻣﻮﺍ ﺑﻪ‪ ,‬ﻭﺇﺧﺒﺎﺭﻫﻢ ﺑﻔﻀﻴﻠﺔ ﺍﳉﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﻪﻠﻟ‪ ..‬ﻭﺧﺘﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺪﻋﻮﺓ‬
‫ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﺇﻟﻰ ﻧﺼﺮﺓ ﺩﻳﻦ ﺍﻟﺮﺣﻤﻦ‪ ,‬ﻛﻤﺎ ﻓﻌﻞ ﺍﳊﻮﺍﺭﻳﻮﻥ ﺃﺻﺤﺎﺏ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﺣﲔ‬
‫ﺩﻋﺎﻫﻢ ﺇﻟﻰ ﻧﺼﺮﺓ ﺩﻳﻦ ﺍﻪﻠﻟ‪ ,‬ﻓﺎﺳﺘﺠﺎﺑﻮﺍ ﻭﻧﺼﺮﻭﺍ ﺍﳊﻖ ﻭﺍﻟﺮﺳﻮﻝ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﺀ ﻣﻊ ﺍﳋﺘﺎﻡ‬
‫ﻓﻲ ﺃﺑﺪﻉ ﺑﻴﺎﻥ ﻭﺇﺣﻜﺎﻡ‪ .‬ﻛﻤﺎ ﻳﺘﻨﺎﺳﻖ ﺑﺪﺅﻫﺎ ﻭﺧﺘﺎﻣﻬﺎ ﻣﻊ ﺍﶈﻮﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻠﺴﻮﺭﺓ ﺍﻟﺘﻲ ﺗﺘﺤﺪﺙ‬
‫ﻋﻦ ﻣﻮﺿﻮﻉ )ﺍﻟﻘﺘﺎﻝ( ﻭﺟﻬﺎﺩ ﺃﻋﺪﺍﺀ ﺍﻪﻠﻟ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻓﻲ ﺳﺒﻴﻞ ﺍﻪﻠﻟ ﻹﻋﺰﺍﺯ ﺩﻳﻨﻪ ﻭﺇﻋﻼﺀ ﻛﻠﻤﺘﻪ )‪.(92‬‬

‫ﻭﺗﻌﺎﻟﺞ ﺳﻮﺭﺓ )ﺍﻟﻘﻴﺎﻣﺔ( ﻣﻮﺿﻮﻉ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ‪ ,‬ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺪ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ‪ ..‬ﻭﻗﺪ ﺍﺑﺘﺪﺃﺕ‬
‫ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﻘﺴﻢ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺑﺎﻟﻨﻔﺲ ﺍﻟﻠﻮﺍﻣﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻌﺚ ﺣﻖ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪ .‬ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ‬
‫ﺑﺈﺛﺒﺎﺕ ﺍﳊﺸﺮ‪ ,‬ﻭﺍﳌﻌﺎﺩ ﺑﺎﻷﺩﻟﺔ ﻭﺍﻟﺒﺮﺍﻫﲔ ﺍﻟﻌﻘﻠﻴﺔ )‪ .(93‬ﻭﻫﻜﺬﺍ ﻳﺘﻔﻖ ﺍﳌﻄﻠﻊ ﻭﺍﳋﺘﺎﻡ ﻣﻊ ﻣﻮﺿﻮﻉ‬
‫ﺍﻟﺴﻮﺭﺓ ﺍﻷﺳﺎﺳﻲ ﺣﻮﻝ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ‪.‬‬

‫ﻭﻗﺪ ﺍﺑﺘﺪﺃﺕ ﺳﻮﺭﺓ )ﺍﻟﻨﺒﺄ( ﺑﺎﻷﺧﺒﺎﺭ ﻋﻦ ﻣﻮﺿﻮﻉ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ‪ ,‬ﻭﻫﻮ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ‬
‫ﺷﻐﻞ ﺃﺫﻫﺎﻥ ﺍﻟﻜﺜﻴﺮﻳﻦ ﻣﻦ ﻛﻔﺎﺭ ﻣﻜﺔ‪ ,‬ﺣﺘﻰ ﺻﺎﺭﻭﺍ ﻓﻴﻪ ﺑﲔ ﻣﺼﺪﻕ ﻭﻣﻜﺬﺏ‪ ..‬ﻭﺧﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ‬
‫ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﻫﻮﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ,‬ﺣﻴﺚ ﻳﺘﻤﻨﻰ ﺍﻟﻜﺎﻓﺮ ﺃﻥ ﻳﻜﻮﻥ ﺗﺮﺍﺑﺎ ﻓﻼ ﻳﺤﺸﺮ ﻭﻻ ﻳﺤﺎﺳﺐ‪.‬‬

‫ﻭﻫﻜﺬﺍ ﻳﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﺀ ﻣﻊ ﺍﳋﺘﺎﻡ‪ ,‬ﻣﻊ ﻣﺤﻮﺭ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﺣﻮﻝ ﺇﺛﺒﺎﺕ ﻋﻘﻴﺪﺓ ﺍﻟﺒﻌﺚ ﺍﻟﺘﻲ‬
‫ﻃﺎﳌﺎ ﺃﻧﻜﺮﻫﺎ ﺍﳌﺸﺮﻛﻮﻥ )‪.(94‬‬

‫ﻭﺧﻼﺻﺔ ﻣﺎ ﺳﺒﻖ ﺃﻧﻪ ﺗﻮﺟﺪ ﻋﻼﻗﺎﺕ ﻭﺗﺮﺍﺑﻂ ﻭﺗﻼﺯﻡ ﻣﻦ ﺃﻱ ﺻﻮﺭﺓ ﺑﲔ ﺑﺪﺍﻳﺎﺕ ﺍﻟﺴﻮﺭ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺧﻮﺍﺗﻴﻤﻬﺎ‪ ,‬ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﺗﺼﺎﻟﻬﻤﺎ ﻤﺑﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺗﻔﺎﺻﻴﻞ ﺃﻱ ﺑﺎﶈﻮﺭ ﺍﻷﺳﺎﺳﻲ ﺍﻟﺬﻱ‬
‫ﺗﺪﻭﺭ ﺣﻮﻟﻪ ﺍﻟﺴﻮﺭ‪ .‬ﻭﻛﻞ ﻫﺬﺍ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺠﻌﻞ ﺍﻟﻜﻼﻡ ﻣﺘﻨﺎﺳﻘﺎ ﻭﻣﺮﺗﺒﻄﺎ ﳑﺎ ﻳﺴﻬﻞ ﺍﻟﻔﻬﻢ‬
‫ﻭﺍﻻﺳﺘﻴﻌﺎﺏ ﺩﻭﻥ ﻣﺸﻘﺔ ﺃﻭ ﺻﻌﻮﺑﺔ‪ .‬ﺣﻴﺚ ﻳﻨﺘﻘﻞ ﺍﻟﻘﺎﺭﺉ ﻣﻦ ﺟﺰﺀ ﺇﻟﻰ ﺟﺰﺀ ﺩﻭﻥ ﺃﻥ ﻳﺤﺲ ﺑﻮﺟﻮﺩ‬

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‫ﺍﻧﻔﻜﺎﻙ ﺃﻭ ﺛﻐﺮﺍﺕ ﺑﲔ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﲡﻌﻠﻪ ﻳﺘﻮﻗﻒ ﺑﲔ ﺍﳊﲔ ﻭﺍﳊﲔ ﻟﺘﺒﲔ ﻣﻌﺎﳌﻬﺎ‪ ..‬ﻭﻛﻠﻬﺎ ﻣﻌﺎﻟﻢ‬
‫ﻣﻀﻴﺌﺔ ﺗﺴﺎﻋﺪ ﺍﻟﺼﺤﻔﻲ ﻭﺗﺮﺷﺪﻩ ﺇﻟﻰ ﺻﻴﺎﻏﺔ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ﺍﻟﺘﻲ ﻳﻘﺪﻣﻬﺎ ﻓﻲ ﺃﺣﺴﻦ ﺛﻮﺏ‪,‬‬
‫ﻭﺃﻳﺴﺮﻩ ﺇﻟﻰ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻷﻥ ﻣﺎﺩﺗﻪ ﺳﺘﻜﻮﻥ ﻣﺘﺮﺍﺑﻄﺔ ﻣﺘﻨﺎﺳﻘﺔ ﻣﺘﺂﻟﻔﺔ ﻣﻦ ﺍﻟﺒﺪﺀ ﺣﺘﻰ ﺍﳋﺘﺎﻡ‪..‬‬
‫ﻭﻧﻨﺘﻘﻞ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﻋﺪﺩ ﻗﺎﺩﻡ ﺇﻟﻰ ﺑﺤﺚ ﺁﺧﺮ ﺇﻥ ﺷﺎﺀ ﺍﻪﻠﻟ ﻳﺘﻌﻠﻖ ﺑﻜﺘﺎﺑﺔ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﺼﺤﻔﻲ ﺍﳉﻴﺪ‬
‫ﻋﻠﻰ ﺿﻮﺀ ﻣﻌﺎﻟﻢ ﻗﺮﺁﻧﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻌﻨﻮﺍﻥ ﺍﳉﻴﺪ ﻳﺸﺘﺮﻙ ﻣﻊ ﺍﳌﻘﺪﻣﺔ ﻭﺍﻻﺳﺘﻬﻼﻝ ﺍﳊﺴﻦ ﻓﻲ‬
‫ﺷﺪ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻘﺎﺭﺉ ﻭﺟﺬﺑﻪ ﻟﻼﻗﺒﺎﻝ ﻋﻠﻰ ﺍﳌﺎﺩﺓ ﺍﻟﺼﺤﻔﻴﺔ ﻭﻗﺮﺍﺀﺗﻬﺎ‪.‬‬

‫ﻫﻮاﻣﺶ‪:‬‬
‫)‪ (1‬ﺍﻹﻣﺎﻡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻓﻌﻲ – ﺍﻻﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ )ﺑﻴﺮﻭﺕ ‪1979‬ﻡ( ﺟـ‪ 2‬ﺹ‪.106‬‬
‫)‪ (2‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻹﻋﻼﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﻣﺔ )ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺮﻛﺎﺑﻲ( ﺑﺤﺚ ﻓﻲ ﻛﺘﺎﺏ ﺍﻹﻋﻼﻡ ﺍﻹﺳﻼﻣﻲ‬
‫‪ ..‬ﺍﻟﺮﻳﺎﺽ ﻁ‪ 1‬ﻋﺎﻡ ‪ ,1979‬ﺹ‪.313‬‬
‫)‪ (3‬ﻭ )‪ (4‬ﺍﻻﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ )ﺍﻹﻣﺎﻡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻓﻌﻲ( ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 2‬ﺹ‪.106‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ﺍﻟﺒﺮﻫﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻺﻣﺎﻡ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻪﻠﻟ ﺍﻟﺰﺭﻛﺸﻲ )ﲢﻘﻴﻖ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‬
‫ﺍﺑﺮﺍﻫﻴﻢ( ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ – ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪1400‬ﻫـ‪1980-‬ﻡ( ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺻﻔﺤﺔ ‪ 164‬ﺣﺘﻰ ﺻﻔﺤﺔ ‪180‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻻﺗﻘﺎﻥ ﻓﻲ ﻋـﻠﻮﻡ ﺍﻟـﻘـﺮﺁﻥ ﺍﳌﺼـﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺟـ ‪ 2‬ﺹ ‪ 105‬ﻭﺹ ‪.(106‬‬
‫)‪ (6‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 7‬ﺹ ‪.1030‬‬
‫)‪ (7‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 15‬ﺹ ‪.2259‬‬
‫)‪ (8‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 22‬ﺹ‪.2921-2920‬‬
‫)‪ (9‬ﻣﺤﻤﻮﺩ ﺷﻠﺘﻮﺕ – ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )ﺍﻟﻘﺎﻫﺮﺓ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ( ﺹ ‪.149-148‬‬
‫)‪ (10‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ – ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 15‬ﺹ‪.2211‬‬
‫)‪ (11‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‪ 15‬ﺹ‪.151‬‬
‫)‪ (12‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‪ 26‬ﺹ ‪.3477‬‬
‫)‪ (13‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 28‬ﺹ ‪.3521‬‬
‫)‪ (14‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 28‬ﺹ ‪.3551‬‬
‫)‪ (15‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻹﻋﻼﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﻣﺔ )ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺮﻛﺎﺑﻲ( ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺹ‪.314‬‬
‫)‪ (16‬ﻣﺨﺘﺼﺮ ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺍﳌﺠﻠﺪ ﺍﻷﻭﻝ ﺹ‪.27‬‬

‫‪٢٦٢‬‬
 ‫)‪ (17‬ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )ﻣﺤﻤﻮﺩ ﺷﻠﺘﻮﺕ(‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺹ ‪.92‬‬
‫)‪ (18‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 1‬ﺹ‪ 3‬ﻭﻛﺬﻟﻚ ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 1‬ﺹ‪.38‬‬
‫)‪ (19‬ﻣﺨﺘﺼﺮ ﺍﺑﻦ ﻛﺜﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺍﳌﺠﻠﺪ ﺍﻷﻭﻝ ﺹ‪.27‬‬
‫)‪ (20‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻹﻋﻼﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﻣﺔ )ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺮﻛﺎﺑﻲ( ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺹ‪.315‬‬
‫)‪ (21‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‪ 21‬ﺹ‪.2819-2818‬‬
‫)‪ (22‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 28‬ﺹ‪.3599-3598‬‬
‫)‪ (23‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺝ‪ 26‬ﺹ ‪.3338‬‬
‫)‪ (24‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‪ 28‬ﺹ ‪.3540‬‬
‫)‪ (25‬ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )ﻣﺤﻤﻮﺩ ﺷﻠﺘﻮﺕ( ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺹ‪.34‬‬
‫)‪ (26‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 17‬ﺹ ‪.2408-2406‬‬
‫)‪ (27‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 27‬ﺹ‪.3462‬‬
‫)‪ (28‬ﻛﺎﻣﻞ ﺳﻼﻣﺔ ﺍﻟﺪﻗﺲ – ﻣﻨﻬﺞ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﻓﻲ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺠﺘﻤﻊ )ﺟﺪﺓ‪ -‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪1976‬ﻡ(‬
‫ﺹ‪ 15-14‬ﻭﻛﺬﻟﻚ ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‪ 18‬ﺹ‪ 2486-2485‬ﻭﺃﻳﻀﺎ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻮﺍﺿﺢ‪,‬‬
‫ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 18‬ﺹ‪.40‬‬
‫)‪ (29‬ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﺹ‪ 15‬ﺣﺘﻰ ﺹ‪.19‬‬
‫)‪ (30‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻻﻋﻼﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﻧﺴﺎﻧﻴﺔ )ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺮﻛﺎﺑﻲ( ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺹ‪.318-317‬‬
‫)‪ (31‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 30‬ﺹ ‪ 3855-3854‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪30‬‬
‫ﺹ ‪.531‬‬
‫)‪ (32‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 30‬ﺹ ‪.3855‬‬
‫)‪ (33‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 30‬ﺹ ‪ 3985‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻹﻋﻼﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺹ ‪.318‬‬
‫)‪ (34‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 30‬ﺹ ‪.518‬‬
‫)‪ (35‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 28‬ﺹ ‪.3504-3503‬‬
‫)‪ (36‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 28‬ﺹ ‪.334-333‬‬
‫)‪ (37‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 27‬ﺹ ‪.3373‬‬
‫)‪ (38‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻹﻋﻼﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺮﻛﺎﺑﻲ(‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺹ ‪.319‬‬

‫‪٢٦٣‬‬
 ‫)‪ (39‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻹﻋﻼﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺹ ‪.315‬‬
‫)‪ (40‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 23‬ﺹ ‪.2984-2983‬‬
‫)‪ (41‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 14‬ﺹ‪.2133‬‬
‫)‪ (42‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻹﻋﻼﻡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺹ ‪.317‬‬
‫)‪ (43‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‪ 20‬ﺹ ‪ 2656‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‪ 20‬ﺹ ‪.414‬‬
‫)‪ (44‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺝ‪ 17‬ﺹ‪.282‬‬
‫)‪ (45‬ﺍﻟﺒﺮﻫﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ )ﻟﻺﻣﺎﻡ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻪﻠﻟ ﺍﻟﺰﺭﻛﺸﻲ( ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 1‬ﺹ‪,182‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ )ﻟﻺﻣﺎﻡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻓﻌﻲ( ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺝ‪ 2‬ﺹ‪.107‬‬
‫)‪ (46‬ﺍﳌﺼﺪﺭﺍﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ‪.‬‬
‫)‪ (47‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‪ 3‬ﺹ‪ 347-339‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺝ‪ 3‬ﺹ‪.180‬‬
‫)‪ (48‬ﺍﻟﺒﺮﻫﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 1‬ﺹ‪ 183‬ﻭﻛﺬﻟﻚ ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 4‬ﺹ‬
‫‪.551‬‬
‫)‪ (49‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﺍﻟﺴﺎﺑﻖ ﻭﻧﻔﺲ ﺍﳉﺰﺀ ﻭﺍﻟﺼﻔﺤﺔ‪ ..‬ﻭﻛﺬﻟﻚ ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﻧﻲ ﺍﻟﺴﺎﺑﻖ ﺟـ ‪ 6‬ﺹ‬
‫‪.824-823‬‬
‫)‪ (50‬ﺍﻟﺒﺮﻫﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﻭﻛﺬﻟﻚ ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ﺹ ‪.1002‬‬
‫)‪ (51‬ﺍﻟﺒﺮﻫﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫)‪ (52‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 13‬ﺹ ‪.2114-2113‬‬
‫)‪ (53‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 11‬ﺹ ‪.1742‬‬
‫)‪ (54‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 13‬ﺹ ‪.2066-2065‬‬
‫)‪ (55‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 19‬ﺹ ‪.2547-2544‬‬
‫)‪ (56‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺟـ ‪ 19‬ﺹ ‪.2623‬‬
‫)‪ (57‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺟـ ‪ 23‬ﺹ ‪.3003‬‬
‫)‪ (58‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 24‬ﺹ ‪ 3033‬ﻭ‪.3063‬‬
‫)‪ (59‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺟـ ‪ 27‬ﺹ ‪.3458‬‬
‫)‪ (60‬ﺍﻟﺒﺮﻫﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 1‬ﺹ ‪.36‬‬
‫)‪ (61‬ﺍﻧﻈﺮ ﻓﻲ ﺫﻟﻚ‪ :‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 3‬ﺹ ‪ 277‬ﻭ‪.339‬‬

‫‪٢٦٤‬‬
 ‫)‪ (62‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 3‬ﺹ ‪.365‬‬
‫)‪ (63‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 3‬ﺹ ‪ 356‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ‪ 4‬ﺹ‪.251‬‬
‫)‪ (64‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 6‬ﺹ ‪.319‬‬
‫)‪ (65‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 9‬ﺹ ‪ 1424‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 8‬ﺹ ‪.435‬‬
‫)‪ (66‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 11‬ﺹ ‪.1826‬‬
‫)‪ (67‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 12‬ﺹ ‪ 1934‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 11‬ﺹ ‪.6‬‬
‫)‪ (68‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻓﻲ ﻣﻨﻄﻮﻗﻪ ﻭﻣﻔﻬﻮﻣﻪ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺹ ‪ 491‬ﻭ‪ 493‬ﻭﺃﻳﻀﺎ ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ‬
‫ﺳﺎﺑﻖ ﺟـ ‪ 12‬ﺹ ‪ 2037‬ﻭﺍﻧﻈﺮ ﻗﺼﺔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻲ ﻣﻮﺿﻌﻬﺎ ﺑﺎﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫)‪ (69‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 13‬ﺹ ‪ 2066-2065‬ﻭﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ )ﺍﻟﺮﻋﺪ( ﻛﺎﻧﺖ‬
‫ﻗﺪ ﻧﺰﻟﺖ ﻓﻲ ﻓﺘﺮﺓ ﺍﺷﺘﺪ ﻓﻴﻬﺎ ﺍﻹﻋﺮﺍﺽ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺘﺤﺪﻱ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ,‬ﻛﻤﺎ ﻛﺜﺮ ﻓﻴﻬﺎ ﻃﻠﺐ ﺍﳋﻮﺍﺭﻕ ﻣﻦ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻭﺍﺳﺘﻌﺠﺎﻝ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻳﻨﺬﺭﻫﻢ ﺑﻪ‪ ,‬ﳑﺎ ﺍﻗﺘﻀﻰ ﺣﻤﻠﺔ ﺿﺨﻤﺔ ﺗﺴﺘﻬﺪﻑ‬
‫ﺗﺜﺒﻴﺖ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ,‬ﻭﻣﻦ ﻣﻌﻪ ﻋﻠﻰ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﻦ ﺭﺑﻪ‪.‬‬
‫)‪ (70‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 13‬ﺹ ‪.2113‬‬
‫)‪ (71‬ﺻﻔﻮ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 14‬ﺹ ‪.105-104‬‬
‫)‪ (72‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 15‬ﺹ ‪ 2254‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 15‬ﺹ‬
‫‪ 151‬ﻭ ‪.180‬‬
‫)‪ (73‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 15‬ﺹ ‪.2257‬‬
‫)‪ (74‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 16‬ﺹ ‪ 2326‬ﻭ ‪ 2358‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ‬
‫‪ 16‬ﺹ ‪.229‬‬
‫)‪ (75‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 17‬ﺹ ‪ 2367-2366‬ﻭﺹ ‪ 2400‬ﻭ ‪.2403‬‬
‫)‪ (76‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 18‬ﺹ ‪ 2483-2482‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪18‬‬
‫ﺹ ‪.303‬‬
‫)‪ (77‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 19‬ﺹ ‪.373‬‬
‫)‪ (78‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 19‬ﺹ ‪.2624‬‬
‫)‪ (79‬ﺍﻟﺒﺮﻫﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 1‬ﺹ ‪ 185‬ﻭﻛﺬﻟﻚ ﺍﻻﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪,‬‬
‫ﺟـ ‪ 2‬ﺹ ‪.111‬‬
‫)‪ (80‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 21‬ﺹ ‪ 2778‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 21‬ﺹ ‪.470‬‬

‫‪٢٦٥‬‬
‫)‪ (81‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 22‬ﺹ ‪ 2886-2885‬ﻭﻛﺬﻟﻚ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪22‬‬
‫ﺹ ‪.541‬‬
‫)‪ (82‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 22‬ﺹ ‪.543‬‬
‫)‪ (83‬ﺍﻻﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 2‬ﺹ ‪.111‬‬
‫)‪ (84‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 25‬ﺹ ‪.131‬‬
‫)‪ (85‬ﻓﻲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 25‬ﺹ ‪ 3206‬ﻭﺹ ‪ 3207‬ﻭﺹ ‪.3217‬‬
‫)‪ (86‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 26‬ﺹ ‪.205-204‬‬
‫)‪ (87‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 26‬ﺹ ‪ 241-240‬ﻭﺹ ‪.248‬‬
‫)‪ (88‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 27‬ﺹ ‪.292‬‬
‫)‪ (89‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 27‬ﺹ ‪.304‬‬
‫)‪ (90‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺟـ ‪ 28‬ﺹ ‪.347-346‬‬
‫)‪ (91‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺟـ ‪ 8‬ﺹ ‪ 360-359‬ﻭ ‪.367‬‬
‫)‪ (92‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 28‬ﺹ ‪.370-369‬‬
‫)‪ (93‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 29‬ﺹ ‪.483-482‬‬
‫)‪ (94‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ,‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ,‬ﺟـ ‪ 30‬ﺹ ‪.506‬‬

‫*‬ ‫*‬ ‫*‬ ‫*‬

‫‪٢٦٦‬‬
 ‫ﺗﺼﻮرات اﻟﻄﻠﺒﺔ ا‪¤‬ﺳﺎﺗﺬة ﺣﻮل ﻣﻔﺎﻫﻴﻢ ﻓﻴﺰﻳﺎﺋﻴﺔ‬
‫ﻓﻲ ﻣﺠﺎل اﻟﻀﻮء وأﺛﺮﻫﺎ ﻋﻠﻰ ﻋﻤﻠﻴﺔ اﻟﺘﻜﻮﻳﻦ‬
‫‪ /‬ﺍﻟﻘﺒﺔ ‪ -‬ﺍﳉﻤﻮﻫﻮﺭﻳﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ‬ ‫ﻋﺒﺪ ﺍﻪﻠﻟ ﻣﻬﺪﻱ‬ ‫ﻣﻬﺪﻱ ﺑﻦ ﺑﺘﻘﺔ‪,‬‬

‫اﻟﻤﻠﺨﺺ‪:‬‬
‫ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ‪,‬‬
‫ﺍﻟﻘﺒﺔ ﺍﳉﺰﺍﺋﺮ )ﻛﻠﻴﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺑﻘﻴﺔ ﺃﻧﺤﺎﺀ ﺍﻟﻌﺎﻟﻢ( ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪/‬‬
‫ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﺗﻌﻴﻖ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻦ ﺟﻬﺔ ﻭﺗﻨﻔﻴﺬ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﺳﺘﺎﺫ‬
‫ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ,‬ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻭﺗﻐﻠﻐﻠﻬﺎ ﻓﻲ ﺃﺫﻫﺎﻥ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ .‬ﻭﻗﺪ ﻳﺆﺩﻱ ﻫﺬﺍ ﺑﺎﻟﻔﻌﻞ ﺇﻟﻰ ﺍﻟﺼﻌﻮﺑﺔ ﻓﻲ ﺗﻨﻔﻴﺬ ﻣﺘﻄﻠﺒﺎﺕ ﻣﻨﻬﺎﺝ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺇﺷﻜﺎﻟﻴﺔ ﻋﻤﻠﻴﺔ ﺗﻨﻈﻴﻢ ﺍﶈﺘﻮﻯ ﺍﳌﻌﺮﻓﻲ ﻟﻠﻤﻔﺎﻫﻴﻢ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﻭﺍﻟﺘﻌﻠﻢ ﻭﺫﻟﻚ ﻟﺘﻌﺪﻳﻞ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻭﺗﺼﺤﻴﺤﻬﺎ ﻟﺪﻯ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ‪.‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﻨﺎ ﺑﺮﺯﺕ ﻟﻠﻮﺟﻮﺩ ﻣﺸﻜﻠﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﺘﻲ ﺗﺘﻤﺜﻞ ﻓﻲ ﺩﺭﺍﺳﺔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺗﺨﺼﺺ ﻓﻴﺰﻳﺎﺀ ﺗﻌﻠﻴﻢ ﻣﺘﻮﺳﻂ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ‬
‫ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻭﻓﻖ ﻣﻨﻬﺎﺝ‪ :‬ﺍﻟﺸﻤﺲ ﻭﺍﳌﻨﺎﺑﻊ ﺍﻟﻀﻮﺋﻴﺔ ﻭﺍﻻﻧﺘﺸﺎﺭ‬
‫ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺸﻤﺴﻴﺔ‪...‬ﺇﻟﺦ‪ ,‬ﻭﻗﺪ ﺃﳒﺰﺕ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻴﺪﺍﻧﻴﺎ ﻟﺘﺸﺨﻴﺺ ﻫﺬﻩ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‪ ,‬ﻓﻤﻦ ﺧﻼﻝ ﻣﺎ ﺗﻘﺪﻡ ﺗﻜﻤﻦ ﺃﻫﻤﻴﺔ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‬
‫ﺍﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ ﺑﺎﻟﺪﺭﺍﺳﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺗﻜﻮﻳﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪Abstract:‬‬
‫‪The process of configuring professors of physics in middle school‬‬
‫‪senior professors dome - Algeria, take into account the difficulties‬‬
‫‪of teaching / methodology, which impede the learning process‬‬
‫‪among students on the one hand, and the implementation of this‬‬
‫‪process by Professor on the other hand, these difficulties spread of‬‬
‫‪perceptions alternative and infiltration of professors and students to‬‬
‫‪some extent only. This leads to the difficulty in actually implementing‬‬
‫‪the requirements of the physical science curriculum, as well as the‬‬
‫‪process of organizing the content knowledge of the concepts in both‬‬

‫‪٢٦٧‬‬
‫‪teaching / learning in order to adjust these alternative conceptions‬‬
‫‪and correct to the teachers and pupils. Proceeding from here emerged‬‬
‫‪the problem of the subject of this research, which is to study the‬‬
‫‪perceptions of students, professors in the final year Higher School of‬‬
‫‪Physics professors dome Algeria about the basic concepts contained‬‬
‫‪in the learning modules in the field of optical phenomena according‬‬
‫‪to the curriculum: the sun and the light sources and the rectum spread‬‬
‫‪of light and solar. Has completed a field study for the diagnosis of‬‬
‫‪.these perceptions among students and professors discussed‬‬

‫‪ - 1‬ﻣﻘﺪﻣﺔ‪:‬‬
‫ﺗﺪﻭﻡ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻓﻲ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ ﺑﺎﳉﺰﺍﺋﺮ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ﻳﺘﻠﻘﻰ‬
‫ﺧﻼﻟﻬﺎ ﺍﻟﻄﻠﺒﺔ ﺗﻜﻮﻳﻨﺎ ﻣﻌﺮﻓﻴﺎ ﻭﻣﻬﻨﻴﺎ ﺣﻴﺚ ﻳﺮﻛﺰ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﳌﻌﺮﻓﻲ ﻓﻲ ﺍﻟﺴﻨﺘﲔ ﺍﻷﻭﻟﻰ‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺘﻜﻮﻳﻦ‪ ,‬ﺑﻴﻨﻤﺎ ﻳﻌﻨﻰ ﺑﺎﳉﺎﻧﺐ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻭﺍﳌﻬﻨﻲ ﺧﻼﻝ ﺍﻟﺴﻨﺘﲔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻟﺘﻜﻮﻥ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﺪﻋﻤﺔ ﺑﺘﺪﺭﻳﺐ ﻣﻴﺪﺍﻧﻲ ﻓﻲ ﺍﳌﺘﻮﺳﻄﺎﺕ‪ .‬ﻭﻳﻌﺘﺒﺮ ﺍﻟﺘﻜﻮﻳﻦ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ‬
‫ﺿﺮﻭﺭﻳﺎ ﺟﺪﺍ ﺣﻴﺚ ﻳﺰﻭﺩ ﺍﻟﻄﺎﻟﺐ ﺍﳌﺘﻜﻮﻥ ﻗﺒﻞ ﻣﺰﺍﻭﻟﺔ ﻭﻇﻴﻔﺔ ﺍﻷﺳﺘﺎﺫ ﻤﺑﻮﺍﺩ ﺗﻌﻠﻴﻤﻴﺔ ﻭﻣﻬﻨﻴﺔ‬
‫ﻭﻤﺑﻬﺎﺭﺍﺕ ﻣﺘﺨﺼﺼﺔ ﻭﺗﺪﺭﻳﺐ ﻣﻴﺪﺍﻧﻲ‪.‬‬
‫ﺇﻥ ﺗﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻳﻮﺍﺟﻪ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫ﻭﺍﳌﻨﻬﺠﻴﺔ ﻣﻦ ﺿﻤﻨﻬﺎ ﺍﻟﻌﺠﺰ ﻓﻲ ﻛﻔﺎﺀﺓ ﺃﺳﺎﺗﺬﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺍﳌﺆﻫﻠﲔ ﻭﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻌﺎﻝ ﻭﺗﻨﻔﻴﺬ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﺍﳉﺰﺍﺋﺮ )ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ,‬ﺍﳌﻨﻬﺎﺝ‪,‬‬
‫‪ (2004/2003‬ﻛﻤﺎ ﺗﻌﺘﺒﺮ ﻋﻤﻠﻴﺔ ﺗﻨﻈﻴﻢ ﺍﶈﺘﻮﻯ ﺍﳌﻌﺮﻓﻲ ﻟﻠﻤﻔﺎﻫﻴﻢ ﺑﻔﻌﺎﻟﻴﺔ ﻓﻲ ﺍﳌﻨﻬﺎﺝ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ‬
‫ﺍﻷﺳﺎﺳﻴﺔ‪ ,‬ﺍﻟﺘﻲ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﺃﺳﺎﺳﻴﺎ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ ﺑﻔﻌﺎﻟﻴﺔ ﻭﳒﺎﺡ‪ ,‬ﻓﻬﻲ ﲡﻌﻞ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻫﺬﻩ ﺳﻬﻠﺔ ﻭﻣﻴﺴﺮﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺳﺘﺎﺫ‪ .‬ﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻪ‬
‫ﺍﳌﻬﺘﻤﲔ ﺑﺘﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻋﻤﻮﻣﺎ ﻭﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ‬
‫)ﺍﻹﻋﺪﺍﺩﻱ( ﺧﺼﻮﺻﺎ‪ ,‬ﻻﺑﺪ ﻣﻦ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ‬
‫ﳌﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﺑﺎﻟﻘﺒﺔ ﻓﻲ ﺍﳉﺰﺍﺋﺮ‪ ,‬ﺣﻴﺚ ﻳﻨﺒﻐﻲ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻫﺬﻩ ﺃﻥ‬
‫ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﺍﻟﺘﻌﻠﻢ ﺍﻟﺒﻨﺎﺋﻴﺔ ﺍﻟﺘﻲ ﺗﺴﻤﺢ ﻟﻠﺘﻼﻣﻴﺬ )ﺍﳌﺘﻜﻮﻥ( ﺑﺎﻟﺘﻌﻠﻢ ﺍﻟﺬﺍﺗﻲ ﺑﻨﺸﺎﻁ ﻟﺘﺤﺴﲔ‬

‫‪٢٦٨‬‬
 ‫ﻧﻮﻋﻴﺔ ﻭﻓﻌﺎﻟﻴﺔ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻜﺘﺴﺒﺔ ﻓﻲ ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﻋﻠﻤﻲ ﻓﻴﺰﻳﺎﺋﻲ ﺻﺤﻴﺢ‬
‫ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻄﻮﺭﺕ ﻓﻲ ﺃﻣﺮﻳﻜﺎ ﻣﻦ ﻃﺮﻑ ﺩﺭﺍﻳﻔﺮ )‪ (Rosalnd Driver‬ﻓﻲ ‪ ,1983‬ﻭﺃﺻﺒﺢ‬
‫ﻟﻬﺎ ﺑﻌﺾ ﺍﻷﻧﺼﺎﺭ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺮﺑﻲ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﻌﺸﺮﻳﺔ ﺍﻷﺧﻴﺮﺓ ﻣﻦ‬
‫ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ‪ ,‬ﻭﻣﻨﻬﻢ )ﻛﻤﺎﻝ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺯﻳﺘﻮﻥ ‪ ,2004 ,1998‬ﻣﺎﻫﺮ ﺻﺒﺮﻱ ﻭﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫‪ ,2001‬ﺯﻳﺘﻮﻥ ﻋﺎﻳﺶ ﻣﺤﻤﻮﺩ ‪ ,(2007‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺃﺻﺒﺤﺖ ﺗﻌﻄﻰ ﻟﻠﻤﺘﻌﻠﻢ ﻓﺮﺹ‬
‫ﲤﻜﻨﻪ ﻣﻦ ﺇﻇﻬﺎﺭ ﻧﺸﺎﻃﺎﺗﻪ ﻭﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﺑﻜﻞ ﻧﺸﺎﻁ ﻭﲤﻜﻨﻪ ﻣﻦ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺘﺤﻘﻖ ﺑﻨﻔﺴﻪ‬
‫ﻣﻦ ﺻﺤﺔ ﺃﻭ ﺧﻄﺄ ﺗﺼﻮﺭﺍﺗﻪ ﲡﺎﻩ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﳊﻮﺍﺩﺙ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﺼﻮﺭﺍﺕ‬
‫ﻫﻨﺎ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﻳﺒﺮﺯﻫﺎ ﺍﳌﺘﻌﻠﻢ ﻓﻲ ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻋﻨﺪﻣﺎ ﻳﻄﻠﺐ ﻣﻨﻪ ﻭﺻﻒ ﻭﺗﻔﺴﻴﺮ‬
‫ﻭﺗﻌﻠﻴﻞ ﻇﺎﻫﺮﺓ ﻣﺎ ﺃﻭ ﺣﺎﺩﺛﺔ ﻣﺎ‪ ,‬ﺃﻱ ﺃﻥ ﺍﳌﺘﻌﻠﻢ )ﺍﻟﺘﻠﻤﻴﺬ‪/‬ﺍﳌﺘﻜﻮﻥ( ﻳﺤﻤﻞ ﻣﻌﻪ ﺇﻟﻰ ﺍﻟﺪﺭﺱ ﻣﻜﺘﺴﺒﺎﺕ‬
‫ﻗﺒﻠﻴﺔ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺧﺒﺮﺍﺗﻪ ﺍﻟﻴﻮﻣﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻳﻨﺒﻐﻲ ﺗﻨﺸﻴﻄﻬﺎ ﻭﺗﻮﻇﻴﻔﻬﺎ ﻣﻦ ﻃﺮﻑ ﺍﻷﺳﺘﺎﺫ ﻓﻲ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﺒﻨﺎﺀ ﻣﻌﺎﺭﻑ ﻓﻴﺰﻳﺎﺋﻴﺔ ﺟﺪﻳﺪﺓ‪ .‬ﻭﻋﻠﻴﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﺘﻤﺪ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ‬
‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻣﻊ ﺍﻷﺧﺬ‬
‫ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻣﺪﺓ ﻓﺎﻋﻠﻴﺔ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻋﻠﻰ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﻟﺪﻯ ﺍﻟﺘﻠﻤﻴﺬ‪.‬‬
‫ﻟﻬﺬﺍ ﻻﺑﺪ ﻣﻦ ﺃﺧﺬ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺃﺛﻨﺎﺀ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﻷﻥ‬
‫ﺍﻟﻄﺎﻟﺐ ﺍﻷﺳﺘﺎﺫ ﺳﻴﺼﺒﺢ ﺃﺳﺘﺎﺫﺍ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﻜﻮﻥ ﻫﻮ ﺃﺳﺎﺱ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻷﻥ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫ﺗﻌﺘﻤﺪ ﻓﻲ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻓﻬﺎ ﺍﻋﺘﻤﺎﺩﺍ ﻛﺒﻴﺮﺍ ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﺤﻮﺭ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺮﻛﻴﺰﺓ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺍﻟﻨﻬﻮﺽ ﻤﺑﺴﺘﻮﻯ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ ﻭﲢﺴﻴﻨﻪ‪ ,‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﻔﻌﺎﻝ ﺍﻟﺬﻱ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ‬
‫ﳒﺎﺡ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻲ ﺑﻠﻮﻍ ﻏﺎﻳﺎﺗﻬﺎ ﻭﲢﻘﻴﻖ ﺩﻭﺭﻫﺎ ﻓﻲ ﺑﻨﺎﺀ ﺍﳌﺠﺘﻤﻊ ﻭﺗﻄﻮﺭﻩ )ﺑﻮﺳﻌﺪﺓ ‪ ,2011‬ﺹ‪,(295‬‬
‫ﻭﺑﻬﺬﺍ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﺴﺌﻮﻝ ﻋﻦ ﻣﺘﺎﺑﻌﺔ ﻭﺗﻨﻔﻴﺬ ﺍﳌﻨﺎﻫﺞ‪ ,‬ﻓﻼﺑﺪ ﺇﺫﻥ ﺃﻥ ﻧﻌﺪﻩ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ‪ ,‬ﺣﺘﻰ‬
‫ﳝﺘﻠﻚ ﺷﺨﺼﻴﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﳌﻬﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻫﻨﺎﻙ ﻋﺪﺓ ﻣﻈﺎﻫﺮ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﻓﻲ ﺗﻜﻮﻳﻦ ﺍﻟﻄﺎﻟﺐ ﺍﻷﺳﺘﺎﺫ‪ ,‬ﺑﻬﺪﻑ ﺇﻛﺴﺎﺑﻪ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﻟﺼﺤﻴﺤﺔ ﻣﻦ ﺟﻬﺔ‪ ,‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺇﻛﺴﺎﺑﻪ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﳌﻬﻨﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﺘﻲ ﻳﺤﺘﺎﺟﻬﺎ ﺃﺛﻨﺎﺀ ﺃﺩﺍﺋﻪ ﺍﳌﻬﺎﻡ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ‬
‫ﺍﳌﺪﺭﺳﺔ‪ ,‬ﻭﻧﻌﻨﻲ ﺑﺎﻟﻜﻔﺎﺀﺍﺕ ﺍﳌﻬﻨﻴﺔ ﻛﻤﺎ ﺫﻛﺮﺗﻬﺎ )‪ (Altet, M.‬ﺁﻟﺘﻲ ﻣﺎﺭﻗﺮﻳﺖ »ﻣﺠﻤﻮﻉ ﺍﳌﻌﺎﺭﻑ‬
‫ﻭﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻷﺩﺍﺀ ﻣﻬﺎﻡ ﺍﳌﻌﻠﻢ ﻭﺃﺩﻭﺍﺭﻩ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻣﻌﺮﻓﻴﺔ‪,‬‬
‫ﻭﺟﺪﺍﻧﻴﺔ‪ ,‬ﻧﺰﻭﻋﻴﺔ ﻭﻟﻜﻦ ﻋﻤﻠﻴﺔ ﺃﻳﻀﺎ‪ ,‬ﺇﻧﻬﺎ ﻛﻔﺎﺀﺍﺕ ﻣﺰﺩﻭﺟﺔ‪ :‬ﻓﻬﻲ ﺗﻘﻨﻴﺔ ﻭﺩﻳﺪﻛﺘﻴﻜﻴﺔ )ﺗﻌﻠﻴﻤﻴﺔ(‬
‫ﻓﻲ ﺇﻋﺪﺍﺩ ﺍﳌﻀﺎﻣﲔ ﻭﻫﻲ ﺫﺍﺕ ﻃﺎﺑﻊ ﻋﻼﻗﻲ‪ ,‬ﺑﻴﺪﺍﻏﻮﺟﻲ ﺍﺟﺘﻤﺎﻋﻲ ﻓﻴﻤﺎ ﺍﺗﺼﻞ ﻣﻨﻬﺎ ﺑﺎﻟﺘﻜﻴﻒ‬
‫ﻣﻊ ﺍﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﺼﻔﻴﺔ« )ﺁﻟﺘﻲ‪ ,1998 ,‬ﺹ ‪ .(24-23‬ﻛﻤﺎ ﺗﺮﻯ »ﺁﻟﺘﻲ« ﺃﻳﻀﺎ ﺃﻥ ﺍﻷﺳﺘﺎﺫ ﻓﻲ ﻭﺍﻗﻊ‬

‫‪٢٦٩‬‬
 ‫ﺍﻷﻣﺮ ﻋﻨﺪ ﳑﺎﺭﺳﺘﻪ ﺍﻟﺼﻔﻴﺔ ﻳﺆﺩﻱ ﻭﻇﻴﻔﺘﲔ ﻣﺘﺮﺍﺑﻄﺘﲔ ﻭﻣﺘﻜﺎﻣﻠﺘﲔ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻭﻇﻴﻔﺔ ﺩﻳﺪﻛﺘﻴﻜﻴﺔ )ﺗﻌﻠﻴﻤﻴﺔ( ﻟﻬﻴﻜﻠﺔ ﺍﳌﻀﺎﻣﲔ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻭﻇﻴﻔﺔ ﺑﻴﺪﺍﻏﻮﺟﻴﺔ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺼﻔﻴﺔ ﻭﺗﻌﺪﻳﻠﻬﺎ ﺗﻔﺎﻋﻠﻴﺎ )ﺁﻟﺘﻲ‪,1998 ,‬‬
‫ﺹ‪.(24‬‬
‫ﻛﻤﺎ ﺗﻌﺮﻑ ﺍﻟﻜﻔﺎﺀﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﻋﺒﺎﺭﺓ ﻋﻦ »ﺍﲢﺎﺩ ﻭﺗﻜﺎﻣﻞ ﻟﻠﻤﻌﺮﻓﺔ ﻭﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻻﲡﺎﻫﺎﺕ ﻭﺍﻟﻘﻴﻢ‬
‫ﻭﺍﳋﺼﺎﺋﺺ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﺘﻲ ﺗﺴﻤﺢ ﻟﻠﻔﺮﺩ ﺃﻥ ﻳﺴﻠﻚ ﺑﻔﺎﻋﻠﻴﺔ ﻓﻲ ﻣﻮﻗﻒ ﺗﻌﻠﻴﻤﻲ ﻣﻌﲔ‪ .‬ﻭﻟﻜﻲ‬
‫ﺗﻜﻮﻥ ﻓﺮﺩﺍ ﻛﻔﺆﺍ ﻳﻌﻨﻲ ﺃﻥ ﺗﻜﻮﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺃﻥ ﺗﺴﻠﻚ ﺑﻔﺎﻋﻠﻴﺔ ﻭﺑﻄﺮﻳﻘﺔ ﻣﻨﺎﺳﺒﺔ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ‬
‫ﺍﻷﻃﺮ )ﻋﺎﺩﻝ ﺳﻌﺪ‪ ,2012 ,‬ﺹ ‪.(93‬‬
‫ﻭﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﻣﻔﻬﻮﻡ ﺍﻟﻜﻔﺎﺀﺓ ﻓﻬﻲ ﺗﻌﻨﻲ »ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﻭﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻟﻘﻴﻢ ﺍﻟﺘﻲ ﺗﺴﻤﺢ‬
‫ﺑﺎﳌﻤﺎﺭﺳﺔ ﺍﻟﻼﺋﻘﺔ ﻭﺍﻟﻔﻌﺎﻟﺔ ﻟﺪﻭﺭ ﺃﻭ ﻭﻇﻴﻔﺔ ﺃﻭ ﻧﺸﺎﻁ‪ ,‬ﻭﳝﻜﻦ ﻟﻠﻜﻔﺎﺀﺓ ﺃﻥ ﺗﺪﻣﺞ ﻋﺪﺓ ﻣﻌﺎﺭﻑ‬
‫ﻭﻣﻬﺎﺭﺍﺕ‪ ,‬ﻭﺗﺘﺮﺟﻢ ﺇﻟﻰ ﻧﺸﺎﻁ ﻗﺎﺑﻞ ﻟﻠﻤﻼﺣﻈﺔ ﻭﺍﻟﻘﻴﺎﺱ‪ ,‬ﻭﺗﻄﺒﻖ ﻓﻲ ﺳﻴﺎﻗﺎﺕ ﺷﺨﺼﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﻣﻬﻨﻴﺔ« )ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ,‬ﺍﳉﺰﺍﺋﺮ‪ ,‬ﺍﻟﻮﺛﻴﻘﺔ ﺍﳌﺮﺍﻓﻘﺔ‪ ,2009 ,‬ﺹ‪ ,(88‬ﺃﻱ ﺃﻥ ﺍﻟﻜﻔﺎﺀﺓ ﻫﻲ‬
‫ﻣﺠﻤﻮﻋﺔ ﻣﺪﻣﺠﺔ ﻭﻭﻇﻴﻔﻴﺔ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻟﻔﻌﻠﻴﺔ‪ ,‬ﻭﺍﳌﻌﺮﻓﺔ ﻫﻲ ﻣﺠﻤﻮﻋﺔ ﻣﺪﻣﺠﺔ ﻭﻭﻇﻴﻔﻴﺔ ﻟﻠﻤﻌﺮﻓﺔ‬
‫ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺘﺼﺮﻑ‪ ,‬ﻭﻫﻲ ﺑﻬﺬﺍ ﺍﳌﻌﻨﻰ ﺗﺴﻤﺢ ﺃﻣﺎﻡ ﻭﺿﻌﻴﺎﺕ‬
‫ﻣﻌﻴﻨﺔ ﺑﺎﻟﺘﺄﻗﻠﻢ ﻭﺍﻟﺘﻜﻴﻒ ﻭﺣﻞ ﺍﳌﺸﻜﻼﺕ ﻭﺇﳒﺎﺯ ﺍﳌﺸﺎﺭﻳﻊ‪ ,‬ﻛﻤﺎ ﻳﻼﺣﻆ ﻓﻲ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺑﺄﻥ‬
‫ﺍﳌﻘﺎﺭﺑﺔ ﺑﺎﻟﻜﻔﺎﺀﺍﺕ ﺗﺨﺘﻠﻒ ﻋﻦ ﺍﳌﻘﺎﺭﺑﺔ ﺑﺎﻷﻫﺪﺍﻑ‪ ,‬ﺣﻴﺚ ﺗﺘﻄﻠﺐ ﺍﳌﻘﺎﺭﺑﺔ ﺑﺎﻟﻜﻔﺎﺀﺍﺕ ﻣﻦ ﺍﳌﺘﻌﻠﻢ‬
‫)ﺍﻟﺘﻠﻤﻴﺬ‪/‬ﺍﳌﺘﻜﻮﻥ( ﺃﻥ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﺘﺼﺮﻑ ﺃﻣﺎﻡ ﻭﺿﻌﻴﺎﺕ ﻓﻲ ﺍﻟﺪﺭﺱ ﻭﺧﺎﺭﺟﻪ‪ ,‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺎﻟﻜﻔﺎﺀﺓ‬
‫ﺑﻬﺬﺍ ﺍﳌﻌﻨﻰ ﻫﻲ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﻟﺘﻲ ﲡﻌﻞ ﺍﻟﺘﻠﻤﻴﺬ ﻣﺆﻫﻼ ﻟﻠﻘﻴﺎﻡ ﺑﻨﺸﺎﻁ ﻣﺎ ﻓﻲ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺧﺒﺮﺍﺗﻪ ﻭﻣﻜﺘﺴﺒﺎﺗﻪ ﺍﻟﻘﺒﻠﻴﺔ ﻭﻣﻦ ﺃﺟﻞ ﺇﻛﺴﺎﺏ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻫﺬﻩ‬
‫ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ ﻭﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﳌﻬﻨﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ‪ ,‬ﻓﻼﺑﺪ ﻣﻦ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ‬
‫ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﻭﻓﻖ ﻃﺮﻕ ﺍﻟﺘﻜﻮﻳﻦ ﺍﳊﺪﻳﺜﺔ ﺍﻟﺘﻲ ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﳌﻜﺘﺴﺒﺎﺕ ﺍﻟﻘﺒﻠﻴﺔ ﻟﻠﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ ﻭﻋﻼﻗﺘﻬﺎ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﺘﻠﻤﻴﺬ‪ ,‬ﺣﺘﻰ ﻳﺘﻤﻜﻦ ﻫﺆﻻﺀ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻣﻦ ﺗﻮﻇﻴﻒ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﳌﻜﺘﺴﺒﺔ ﻣﻦ ﻣﺨﺘﻠﻒ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻓﻲ ﻣﻌﺎﳉﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ‬
‫ﺍﻟﺪﺭﻭﺱ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ ,‬ﺑﺤﻴﺚ ﺗﺴﺎﻫﻢ ﻫﺬﻩ ﺍﳌﻌﺎﺭﻑ ﻓﻲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﳌﻌﺎﺭﻑ ﺍﳉﺪﻳﺪﺓ ﺍﻟﻨﺎﲡﺔ‬
‫ﺑﻮﺍﺳﻄﺔ ﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﺬﺍﺗﻲ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﳌﻜﺘﺴﺒﺎﺕ ﺍﻟﻘﺒﻠﻴﺔ ﻓﻲ ﺣﻞ ﺍﳌﺸﻜﻼﺕ‬
‫ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻓﻲ ﺇﻃﺎﺭ ﺍﻟﻌﻤﻞ ﺍﳉﻤﺎﻋﻲ ﺑﺘﻮﺟﻴﻪ ﻣﻦ ﺍﻷﺳﺘﺎﺫ ﺍﳌﻜﻮﻥ‪ ,‬ﺃﻱ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‬
‫ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺲ ﻓﻲ ﺇﻃﺎﺭ ﺍﻟﻌﻤﻞ ﺑﻄﺮﻳﻘﺔ ﻭﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ ﺍﻟﺘﻲ ﺗﺒﻨﺎﻫﺎ ﺍﳌﻨﻬﺎﺝ ﺍﳉﺰﺍﺋﺮﻱ ﻓﻲ‬

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 ‫ﻋﻤﻠﻴﺔ ﺇﺻﻼﺡ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺘﺮﺑﻮﻱ )ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ,‬ﺍﳌﻨﻬﺎﺝ‪ (2003 ,‬ﺍﻟﺬﻱ ﺃﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ‬
‫ﺭﺑﻂ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳉﺪﻳﺪﺓ ﺍﳌﻜﺘﺴﺒﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺎﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ ﳝﺘﻠﻜﻬﺎ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺷﻜﻞ‬
‫ﺗﺼﻮﺭﺍﺕ ﺑﺒﻨﻴﺘﻬﻢ ﺍﳌﻌﺮﻓﻴﺔ ﻭﻓﻖ ﻣﺎ ﺗﻬﺪﻑ ﺇﻟﻴﻪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﻳﻌﺎﻧﻲ ﺗﻌﻠﻴﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻧﻘﺼﺎ‬
‫ﻓﻲ ﺭﺑﻂ ﺍﳌﺘﻐﻴﺮﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺑﻮﺍﻗﻊ ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻭﻻ ﻳﻮﺍﻛﺐ‬
‫ﺍﻟﺰﺧﻢ ﺍﻟﻬﺎﺋﻞ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﻭﻋﻠﻴﻪ ﻻﺑﺪ ﻣﻦ ﺗﻐﻴﻴﺮ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻭﺗﻄﻮﻳﺮﻫﺎ ﺩﻭﺭﻳﺎ‬
‫ﻭﺑﺎﺳﺘﻤﺮﺍﺭ‪ ,‬ﻭﻛﺬﻟﻚ ﺍﻟﺒﺤﺚ ﻋﻦ ﻧﻈﺮﻳﺎﺕ ﺍﻟﺘﻌﻠﻢ ﻭﻃﺮﺍﺋﻖ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳉﺪﻳﺪﺓ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﳌﻌﺎﳉﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻭﺍﻟﺘﻲ ﻟﻬﺎ ﻋﻼﻗﺔ ﺑﺎﻟﻨﻮﺍﺣﻲ‬
‫ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﺍﳌﻴﺎﺩﻳﻦ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺣﺘﻰ ﺍﻟﺜﻘﺎﻓﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻓﻲ ﺿﻮﺀ ﺍﻟﺘﻐﻴﺮﺍﺕ ﺟﺎﺀﺕ ﺗﻮﺟﻴﻬﺎﺕ ﻭﺗﻌﻠﻴﻤﺎﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻲ ﺍﳉﺰﺍﺋﺮ ﻟﺒﻨﺎﺀ‬
‫ﻭﺗﻄﻮﻳﺮ ﺍﳌﻨﺎﻫﺞ ﺍﳉﺪﻳﺪﺓ ﻟﻜﻞ ﺍﳌﻮﺍﺩ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻤﺑﺎ ﻓﻴﻬﺎ ﻣﻨﻬﺎﺝ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ )ﺍﻹﻋﺪﺍﺩﻱ(‪ ,‬ﺣﻴﺚ ﺍﻋﺘﻤﺪ ﻓﻲ ﺑﻨﺎﺋﻬﺎ ﻋﻠﻰ ﺍﻻﲡﺎﻫﺎﺕ‬
‫ﺍﳊﺪﻳﺜﺔ ﻓﻲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺘﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ ﺍﻟﺘﻠﻤﻴﺬ ﻓﻲ ﺑﻨﻴﺘﻪ ﺍﳌﻌﺮﻓﻴﺔ‬
‫ﻋﻦ ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻋﻠﻰ ﺷﻜﻞ ﺗﺼﻮﺭﺍﺕ ﻗﺪ ﻻ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﺘﻔﺴﻴﺮﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪ ,‬ﻭﻟﺬﺍ ﻳﻨﺒﻐﻲ ﺗﻨﺸﻴﻄﻬﺎ ﻭﺗﻮﻇﻴﻔﻬﺎ ﻣﻦ ﻃﺮﻑ ﺍﻷﺳﺘﺎﺫ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﺒﻨﺎﺀ ﻣﻌﺎﺭﻑ‬
‫ﻓﻴﺰﻳﺎﺋﻴﺔ ﺟﺪﻳﺪﺓ‪ .‬ﻭﻳﻌﺪ ﻣﺼﻄﻠﺢ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺑﻜﻞ ﻣﺪﻟﻮﻻﺗﻪ ﻣﻦ ﺃﻛﺜﺮ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻧﺘﺸﺎﺭﺍ ﻓﻲ‬
‫ﺍﻟﻌﺸﺮﻳﺔ ﺍﻷﺧﻴﺮﺓ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ‪ ,‬ﻓﻘﺪ ﺍﺳﺘﺨﺪﻣﺖ ﻣﺼﻄﻠﺤﺎﺕ ﻛﺜﻴﺮﺓ ﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻨﻬﺎ‬
‫»ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺴﺎﺫﺟﺔ‪ ,‬ﻭﺍﻷﻓﻜﺎﺭ ﺍﳋﺎﻃﺌﺔ‪ ,‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻘﺒﻠﻴﺔ‪ ,‬ﻭﻛﻤﺎ ﺗﺴﻤﻰ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺃﻳﻀﺎ‬
‫ﺑﺎﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ« )ﻋﺒﺪﺍﳊﻤﻴﺪ ﺯﻳﺘﻮﻥ‪ ,2004 ,‬ﺹ ‪ .(226/227‬ﻟﻘﺪ ﺃﳒﺰﺕ ﺑﺤﻮﺙ ﺗﺮﺑﻮﻳﺔ‬
‫ﻭﺗﻌﻠﻴﻤﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﺍﳌﺠﺎﻻﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ :‬ﺍﳌﺎﺩﺓ ﻭﲢﻮﻻﺗﻬﺎ ﻭﺍﻟﻜﻬﺮﺑﺎﺀ ﻭﺍﳌﻴﻜﺎﻧﻴﻜﺎ‬
‫ﻭﺍﻟﻀﻮﺀ‪ ,‬ﻭﺣﺘﻰ ﻓﻲ ﺍﳌﻮﺍﺩ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻷﺧﺮﻯ ﻣﺜﻞ ﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﺘﺤﻠﻴﻞ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ‬
‫ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻟﺪﺭﺱ ﺣﺘﻰ ﻳﺘﺴﻨﻰ ﻟﻠﺒﺎﺣﺜﲔ ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﲤﻜﻦ ﺍﳌﺘﻌﻠﻢ )ﺍﻟﺘﻠﻤﻴﺬ‪/‬ﺍﳌﺘﻜﻮﻥ( ﻣﻦ ﻭﺻﻒ‬
‫ﻭﺗﻔﺴﻴﺮ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺘﻲ ﻳﺼﺎﺩﻓﻬﺎ ﻓﻲ ﺣﻴﺎﺗﻪ ﺍﻟﻴﻮﻣﻴﺔ‪ ,‬ﻛﻤﺎ ﺑﻴﻨﺖ ﺫﻟﻚ ﻧﺘﺎﺋﺞ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ‬
‫ﺳﻮﺍﺀ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪) :‬ﻛﻤﺎﻝ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺯﻳﺘﻮﻥ‪ ,1998-2004 ,‬ﻣﺎﻫﺮ ﺻﺒﺮﻱ ﻭﺗﺎﺝ ﺍﻟﺪﻳﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ‪ ,2001‬ﻣﺎﺟﺪﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﻭﻱ‪ ,‬ﺛﺎﻧﻲ ﺣﺴﲔ ﺧﺎﺟﻲ‪ 2006 ,‬ﺯﻳﺘﻮﻥ ﻋﺎﻳﺶ ﻣﺤﻤﻮﺩ‪,‬‬
‫‪ ,2007‬ﺍﻟﺮﻓﻴﺪﻱ‪ ,‬ﺣﺴﻦ ﻣﺤﻤﺪ‪ ,2008 ,‬ﺇﺑﺮﺍﻫﻴﻢ ﺳﻠﻴﻤﺎﻥ ﺷﻴﺦ ﺍﻟﻌﻴﺪ ﻭﺻﻼﺡ ﺃﺣﻤﺪ ﺍﻟﻨﺎﻗﺔ‬
‫‪ (2009‬ﺃﻭ ﺑﺎﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ‪:‬‬

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‫)‪(Ellane, d. et al. 2001, Duit,2004,Da Silva Carneiro, 2003, Wieser,et,al. 2007‬‬
‫ﻭﺃﻓﺮﺯﺕ ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ ﺃﻥ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻫﻲ ﻣﺰﻳﺞ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﳝﻠﻜﻬﺎ ﺍﳌﺘﻌﻠﻢ )ﺍﻟﺘﻠﻤﻴﺬ‪/‬‬
‫ﺍﳌﺘﻜﻮﻥ( ﻭﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﳋﺒﺮﺍﺕ ﺍﻟﻴﻮﻣﻴﺔ‪ ,‬ﻭﺩﺭﺱ ﺍﻟﻔﻴﺰﻳﺎﺀ‪ ,‬ﻭﺩﺭﻭﺱ ﺍﳌﻮﺍﺩ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻷﺧﺮﻯ‪,‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﳝﻜﻦ ﺃﻥ ﺗﻮﻗﻊ ﺍﳌﺘﻌﻠﻢ )ﺍﻟﺘﻠﻤﻴﺬ‪/‬ﺍﳌﺘﻜﻮﻥ( ﻓﻲ ﺃﺧﻄﺎﺀ ﻋﻠﻤﻴﺔ ﺃﺛﻨﺎﺀ ﺗﺼﻮﺭﻩ‬
‫ﻟﻈﺎﻫﺮﺓ ﻣﺎ‪ ,‬ﻟﺬﻟﻚ ﺳﻤﻴﺖ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺑﺘﺴﻤﻴﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻛﺎﻟﺘﺼﻮﺭﺍﺕ ﺍﻷﻭﻟﻴﺔ ﺃﻭ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ‪,‬‬
‫ﺍﳌﻜﺘﺴﺒﺎﺕ ﺍﻟﻘﺒﻠﻴﺔ‪ ,‬ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ‪ .‬ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻟﻠﻤﻔﺎﻫﻴﻢ ﻓﻲ ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻻ ﺗﺮﺗﺒﻂ ﺑﺨﺒﺮﺍﺕ ﺍﳌﺘﻌﻠﻢ ﻟﻮﺣﺪﻩ ﻓﺤﺴﺐ‪ ,‬ﺑﻞ ﺗﺘﻌﻠﻖ ﺃﻳﻀﺎ ﺑﺘﺼﻮﺭﺍﺕ ﺍﻷﺳﺘﺎﺫ ﻟﻬﺬﻩ‬
‫ﺍﳌﻔﺎﻫﻴﻢ‪ ,‬ﻭﺑﺪﻭﺭﻩ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ‪ ,‬ﺑﺤﻴﺚ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻌﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺼﺮﺍ ﻓﻌﺎﻻ ﻓﻲ ﺍﻟﻮﺿﻌﻴﺎﺕ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﺫﻟﻚ ﺑﺎﳌﺸﺎﺭﻛﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﻓﻲ ﻛﻞ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﺑﻬﺎ ﻓﻲ ﺍﻟﺪﺭﺱ‪.‬‬
‫ﻟﻘﺪ ﺭﻛﺰﺕ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻓﻲ ﺍﻟﻌﺸﺮﻳﺔ ﺍﻷﺧﻴﺮﺓ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ ﻭﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ‬
‫ﺍﳊﺎﻟﻲ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺕ ﺍﻟﺘﻼﻣﻴﺬ‪ ,‬ﺑﻴﻨﻤﺎ ﻟﻢ ﻳﺆﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﲢﺪﻳﺪ‬
‫ﻭﻓﻬﻢ ﺗﺼﻮﺭﺍﺕ ﺃﺳﺎﺗﺬﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺒﺪﻳﻠﺔ‪ ,‬ﻭﺍﻟﺴﻌﻲ ﻹﻳﺠﺎﺩ ﺍﻟﻌﻼﻗﺔ ﺑﲔ‬
‫ﺗﺼﻮﺭﺍﺗﻬﻢ ﻭﺗﺼﻮﺭﺍﺕ ﺗﻼﻣﻴﺬﻫﻢ ﻣﻊ ﺍﻟﺘﻨﻘﻴﺐ ﻋﻦ ﺃﺳﺒﺎﺏ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺘﺼﻮﺭﺍﺕ‪ ,‬ﺳﻮﺍﺀ ﻣﺎ ﻛﺎﻥ‬
‫ﻳﺮﺗﺒﻂ ﻣﻨﻬﺎ ﺑﺎﻟﻜﺘﺐ ﺍﳌﺪﺭﺳﻴﺔ ﺃﻭ ﺍﳌﻮﺍﺩ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﺃﻭ ﻣﺎ ﻛﺎﻥ ﻳﺮﺗﺒﻂ ﻣﻨﻬﺎ ﺑﺎﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﺘﻲ ﻳﺘﺒﻌﻬﺎ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﻭﺍﻟﺘﻲ ﺗﺴﻬﻢ ﻓﻲ ﺗﻜﻮﻳﻦ ﺗﺼﻮﺭﺍﺕ ﺑﺪﻳﻠﺔ ﻋﻨﺪ ﺗﻼﻣﻴﺬﻫﻢ‪ ,‬ﻭﻗﺪ‬
‫ﺗﺮﺟﻊ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻨﺪ ﺍﻷﺳﺎﺗﺬﺓ ﺇﻟﻰ ﻧﻘﺺ ﺗﻜﻮﻳﻨﻬﻢ ﺍﳉﻴﺪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪/‬ﺍﳌﻨﻬﺠﻴﺔ‪ ,‬ﺃﻭ ﻛﻮﻧﻬﻢ ﻏﻴﺮ ﻣﻠﻤﲔ ﺑﺎﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ ﻳﺪﺭﺳﻮﻧﻬﺎ‪ ,‬ﺃﻭ ﺃﻥ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻗﺪ‬
‫ﺗﻜﻮﻧﺖ ﻣﻦ ﺧﻼﻝ ﺧﺒﺮﺍﺗﻬﻢ ﺍﻟﺴﺎﺑﻘﺔ ﺃﺛﻨﺎﺀ ﺍﻟﺪﺭﺍﺳﺔ‪ ,‬ﺳﻮﺍﺀ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳉﺎﻣﻌﻲ ﻭﺍﻟﺜﺎﻧﻮﻱ ﻭﺣﺘﻰ‬
‫ﺍﳌﺘﻮﺳﻂ‪ ,‬ﻭﺍﻟﺬﻱ ﻳﻈﻞ ﻓﻲ ﺑﻨﻴﺘﻬﻢ ﺍﳌﻌﺮﻓﻴﺔ ﺩﻭﻥ ﺗﻐﻴﺮ‪ ,‬ﻭﻧﻈﺮﺍ ﻻﻧﺘﺸﺎﺭ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺗﻐﻠﻐﻠﻬﺎ ﻭﺻﻌﻮﺑﺔ‬
‫ﺗﻌﺪﻳﻠﻬﺎ ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ﻓﻲ ﻣﺎﺩﺓ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺑﺮﺯﺕ ﻣﺸﻜﻠﺔ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬

‫‪ - 2‬ﻣﺸﻜﻠﺔ اﻟﺒﺤﺚ‪:‬‬
‫ﺗﺘﻤﺜﻞ ﻣﺸﻜﻠﺔ ﺍﻟﺒﺤﺚ ﻓﻲ ﺩﺭﺍﺳﺔ ﻭﲢﻠﻴﻞ ﺗﺼﻮﺭﺍﺕ ﺗﻼﻣﻴﺬ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﳌﺘﻮﺳﻂ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﺍﳉﺰﺍﺋﺮ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻣﻦ ﻣﺮﺣﻠﺔ ﻋﻤﻠﻴﺔ‬
‫ﺗﻜﻮﻳﻨﻬﻢ ﻓﻲ ﻣﺎﺩﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺣﻮﻝ ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‬
‫ﻭﻓﻖ ﺍﳌﻨﻬﺎﺝ‪ ,‬ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﻭﺍﳌﻨﺎﺑﻊ ﺍﻟﻀﻮﺋﻴﺔ ﻭﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ ﻭﺍﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ ﻭﻋﻨﺎﺻﺮ‬
‫ﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺸﻤﺴﻴﺔ ﻭﻣﺮﺍﺣﻞ ﺗﻮﻟﺪ ﺍﻟﻘﻤﺮ ﻭﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ ﳝﻜﻦ‬

‫‪٢٧٢‬‬
 ‫ﻃﺮﺡ ﻣﺠﻤﻮﻋﺔ ﺃﺳﺌﻠﺔ ﻋﻠﻤﻴﺔ ﺗﺘﻜﻮﻥ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﻷﺳﺌﻠﺔ ﺍﻟﻔﺮﻋﻴﺔ‪ ,‬ﻭﺫﻟﻚ ﳌﻌﺎﳉﺔ‬
‫ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻓﻲ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻦ ﻭﻛﺬﺍ ﻋﻼﻗﺔ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺑﺘﺼﻮﺭﺍﺕ ﺍﻟﺘﻼﻣﻴﺬ‪.‬‬

‫ا‪¤‬ﺳﺌﻠﺔ ا‪¤‬ﺳﺎﺳﻴﺔ‪:‬‬
‫‪ -1‬ﻛﻴﻒ ﳝﻜﻦ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﺑﺎﳉﺰﺍﺋﺮ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ‪ ,‬ﻭﻣﺎ ﻣﺪﻯ ﺗﺄﺛﻴﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻣﻦ ﺟﻬﺔ ﻭﻋﻠﻰ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ?‬
‫‪ -2‬ﻛﻴﻒ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺘﻌﻠﻢ ﺍﻛﺘﺴﺎﺏ ﻣﻌﺎﺭﻑ ﺟﺪﻳﺪﺓ ﻓﻲ ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺗﺴﻤﺢ ﻟﻪ ﺑﺘﻮﻇﻴﻔﻬﺎ‬
‫ﺑﻨﻔﺴﻪ; ﺑﻐﻴﺔ ﺍﺳﺘﺒﺪﺍﻝ ﺗﺼﻮﺭﺍﺗﻪ ﺍﳋﺎﻃﺌﺔ ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺑﺘﺼﻮﺭﺍﺕ ﻋﻠﻤﻴﺔ ﺻﺤﻴﺤﺔ?‬
‫ﺍﻷﺳﺌﻠﺔ ﺍﻟﻔﺮﻋﻴﺔ‪:‬‬
‫‪ -1‬ﻣﺎ ﺗﺄﺛﻴﺮ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﻭﺗﻄﻮﻳﺮ ﻭﺗﻌﺪﻳﻞ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ?‬
‫‪ -2‬ﻣﺎ ﻋﻼﻗﺔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‬
‫ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﺘﻠﻤﻴﺬ ﻓﻲ ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ?‬
‫‪ -3‬ﻣﺎ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳋﺎﻃﺌﺔ ﺍﻷﻛﺜﺮ ﺷﻴﻮﻋﺎ ﻟﺒﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻟﺪﻯ‬
‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ?‬
‫‪ -4‬ﻫﻞ ﻫﻨﺎﻙ ﺗﻄﺎﺑﻖ ﻛﻠﻲ ﺑﲔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺗﺼﻮﺭﺍﺕ ﺍﻟﺘﻼﻣﻴﺬ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ?‬

‫‪ -3‬ﻓﺮﺿﻴﺎت اﻟﺒﺤﺚ‪:‬‬
‫ﳌﻌﺎﳉﺔ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪/‬ﺍﳌﻨﻬﺠﻴﺔ ﻟﺪﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ‬
‫ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻠﺴﻨﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻓﺮﻉ ﻓﻴﺰﻳﺎﺀ‬
‫ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﺑﺎﻟﻘﺒﺔ ﺍﳉﺰﺍﺋﺮ‪ ,‬ﻻﺑﺪ ﻣﻦ ﺻﻴﺎﻏﺔ ﻓﺮﺿﻴﺎﺕ ﺍﻟﺒﺤﺚ‪ ,‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺍﻟﺘﻲ ﺗﺘﻜﻮﻥ ﻣﻦ ﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﻟﻌﺎﻣﺔ‪:‬‬
‫‪ -1‬ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﺑﺎﳉﺰﺍﺋﺮ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ ﺍﻟﻈﻮﺍﻫﺮ‬

‫‪٢٧٣‬‬
 ‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﻟﺪﻯ ﺍﻟﺘﻠﻤﻴﺬ ﺃﻱ ﺑﺎﳌﻜﺘﺴﺒﺎﺕ ﺍﻟﻘﺒﻠﻴﺔ ﻟﻠﺘﻠﻤﻴﺬ‪.‬‬
‫‪ -2‬ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺠﺎﻝ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﺗﺆﺛﺮ ﻋﻠﻰ ﺗﻌﺪﻳﻞ ﺗﺼﻮﺭﺍﺗﻬﻢ ﻭﺗﻄﻮﻳﺮﻫﺎ ﻓﻲ ﺍﻟﺪﺭﺱ‪.‬‬

‫اﻟﻔﺮﺿﻴﺎت اﻟﺠﺰﺋﻴﺔ‪:‬‬
‫‪ -1‬ﺗﺄﺛﻴﺮ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‪.‬‬
‫‪ -2‬ﻋﻼﻗﺔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‬
‫ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﺘﻠﻤﻴﺬ ﻓﻲ ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ‪.‬‬
‫‪ -3‬ﻭﺟﻮﺩ ﺗﺼﻮﺭﺍﺕ ﺧﺎﻃﺌﺔ ﺍﻷﻛﺜﺮ ﺷﻴﻮﻋﺎ ﻟﺒﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ‬
‫ﺣﺪ ﺳﻮﺍﺀ‪.‬‬
‫‪ -4‬ﻫﻨﺎﻙ ﺗﻄﺎﺑﻖ ﻛﻠﻲ ﺑﲔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺗﺼﻮﺭﺍﺕ ﺍﻟﺘﻼﻣﻴﺬ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‪.‬‬

‫‪ -4‬أﻫﺪاف اﻟﺒﺤﺚ وأﻫﻤﻴﺘﻪ‪:‬‬

‫ﻳﻬﺪﻑ ﺍﻟﺒﺤﺚ ﺇﻟﻰ ﺩﺭﺍﺳﺔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﳌﻨﻬﺎﺝ ﺍﳉﺪﻳﺪ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﻟﻀﻮﺋﻴﺔ‪ ,‬ﻛﻤﺎ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻣﻨﻬﺎﺝ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻭﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ﻟﻬﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ‪ ,‬ﻭﻛﺬﺍ ﻛﻴﻔﻴﺔ‬
‫ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﻣﺮﺣﻠﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ‪ ,‬ﻭﻗﺪ ﻳﺴﻬﻢ ﺍﻟﺒﺤﺚ ﺍﳊﺎﻟﻲ ﻓﻲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﻔﻬﻢ‬
‫ﺍﻟﺼﺤﻴﺢ ﻟﺒﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﳑﺎ ﻗﺪ ﻳﻨﻤﻰ‬
‫ﻟﺪﻳﻬﻢ ﺍﲡﺎﻫﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ﻧﺤﻮ ﺗﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻟﻬﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ‪ ,‬ﻭﻧﻠﺨﺺ ﺃﻫﺪﺍﻑ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -1‬ﺗﺸﺨﻴﺺ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻓﺮﻉ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺀ ﻗﺒﻞ ﺍﻟﺘﻮﻇﻴﻒ ﻟﺪﻯ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‪.‬‬
‫‪ -2‬ﻣﻌﺎﳉﺔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺠﺎﻝ‬

‫‪٢٧٤‬‬
 ‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻮﺣﺪﺍﺕ ﺍﳌﻘﺮﺭﺓ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻣﻦ ﺟﻬﺔ ﻭﻣﻨﻬﺎﺝ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﳌﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻣﻊ ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻻﻧﺴﺠﺎﻡ ﺑﲔ‬
‫ﻣﻨﺎﻫﺞ ﺍﻟﺘﻜﻮﻳﻦ ﻭﻛﺬﺍ ﻣﻘﺮﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﳌﺪﺭﺳﺔ ﻣﻊ ﻣﻨﻬﺎﺝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﳌﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﳌﺘﻮﺳﻂ‪.‬‬
‫‪ -3‬ﲢﺪﻳﺪ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻮﺍﺟﺐ ﲢﻀﻴﺮﻫﺎ ﻹﺑﺮﺍﺯ ﻣﻜﺎﻧﺔ ﺍﻟﺘﺠﺮﺑﺔ ﻓﻲ ﺗﻐﻴﻴﺮ ﺗﺼﻮﺭﺍﺗﻬﻢ‬
‫ﻭﻟﺘﻨﻔﻴﺬ ﻋﺪﺩ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﻟﺘﺤﺴﲔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬

‫‪ -5‬ﺣﺪود اﻟﺒﺤﺚ‪:‬‬
‫ﺍﻟﺘﺰﻣﻨﺎ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﺑﺎﳊﺪﻭﺩ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﺗﻄﺒﻴﻖ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﳌﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ‬
‫ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻓﺮﻉ ﺍﻟﻔﻴﺰﻳﺎﺀ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻟﺪﺭﺍﺳﻲ ﺍﻟﺜﺎﻧﻲ ﻟﻠﻌﺎﻡ ﺍﻟﺪﺭﺍﺳﻲ ‪.2013/2012‬‬
‫‪ -‬ﺗﻄﺒﻴﻖ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻓﻲ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺪﺭﺍﺳﻲ ﺍﻟﺜﺎﻧﻲ ﻟﻠﻌﺎﻡ ﺍﻟﺪﺭﺍﺳﻲ ‪ 2013/2012‬ﻓﻲ ﺍﳌﺘﻮﺳﻄﺎﺕ‪ :‬ﺍﻹﺧﻮﺓ ﺳﻼﻣﻲ ﻭﺟﻲ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﻭﻗﺎﺭﻳﺪﻱ ﺑﺎﻟﻘﺒﺔ ﺍﳉﺰﺍﺋﺮ ﺍﻟﻌﺎﺻﻤﺔ‪.‬‬
‫‪ -‬ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ ﻧﺮﻯ ﺃﻧﻪ ﻳﻮﺟﺪ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻧﻮﻉ ﻣﻦ ﺍﻻﻟﺘﺒﺎﺱ‬
‫ﻓﻲ ﻓﻬﻤﻬﺎ ﻣﺜﻞ‪ :‬ﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ )ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻭﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ‪ ,‬ﺭﺅﻳﺔ‬
‫ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻭﺍﳌﻀﺎﺀﺓ ﺑﺎﻟﻌﲔ‪ ,‬ﺍﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ( ﻭﺍﳌﺠﻤﻮﻋﺔ ﺍﻟﺸﻤﺴﻴﺔ )ﻋﻨﺎﺻﺮ ﺍﳌﺠﻤﻮﻋﺔ‬
‫ﺍﻟﺸﻤﺴﻴﺔ ﻭﺣﺮﻛﺔ ﺍﻷﺭﺽ ﻭﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻭﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ( ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻄﺎﻗﺔ )ﺍﻟﺸﻤﺲ‬
‫ﻣﺼﺪﺭ ﻟﻠﻄﺎﻗﺔ‪ ,‬ﺍﻟﻀﻮﺀ ﻭﺍﳊﺮﺍﺭﺓ(‪.‬‬

‫‪ -‬ﻋﻴﻨﺔ اﻟﺒﺤﺚ‪:‬‬
‫ﺗﺘﻜﻮﻥ ﺍﻟﻌﻴﻨﺔ ﻣﻦ ‪ 60‬ﺗﻠﻤﻴﺬﺍ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻭﺷﺎﺭﻛﺖ ﻓﻲ‬
‫ﺍﻻﺳﺘﺒﻴﺎﻥ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻣﻦ ﺛﻼﺙ ﻣﺘﻮﺳﻄﺎﺕ ﻓﻲ ﻣﻨﻄﻘﺔ ﺍﳉﺰﺍﺋﺮ ﺍﻟﻌﺎﺻﻤﺔ‪ ,‬ﻭﺛﻼﺛﻮﻥ ﻃﺎﻟﺒﺎ ﺃﺳﺘﺎﺫ‬
‫ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻣﻦ ﺍﻟﺘﻜﻮﻳﻦ ﳌﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ )ﺍﻹﻋﺪﺍﺩﻱ( ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ‪.‬‬
‫ﻭﻗﺪ ﺃﳒﺰ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺪﺭﺍﺳﻲ )‪ (2013/2012‬ﺑﻌﺪ ﺗﺪﺭﻳﺲ ﻣﻮﺍﺿﻴﻊ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﻟﻀﻮﺋﻴﺔ‪ ,‬ﻭﰎ ﺇﳒﺎﺯ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻓﻲ ﺣﺼﺔ ﺍﻟﻔﻴﺰﻳﺎﺀ ﻓﻲ ﻣﺪﺓ ‪ 45‬ﺩﻗﻴﻘﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻭﻟﻠﺘﻼﻣﻴﺬ ﻓﻲ ﺍﳌﺘﻮﺳﻄﺎﺕ ﻭﺑﺤﻀﻮﺭﻧﺎ‪.‬‬

‫‪٢٧٥‬‬
 ‫‪ - 7‬اﻟﻤﻨﻬﺠﻴﺔ اﻟﻤﺘﺒﻌﺔ ﻓﻲ اﻟﺒﺤﺚ‪:‬‬
‫ﺍﺳﺘﺨﺪﻡ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﻔﺲ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ ,‬ﻭﻳﺘﺄﻟﻒ‬
‫ﻫﺬﺍ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻣﻦ ﺛﻤﺎﻧﻴﺔ ﺃﺳﺌﻠﺔ ﻣﻐﻠﻘﺔ ﺣﻮﻝ ﻣﻔﺎﻫﻴﻢ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‪ ,‬ﻛﻤﺎ‬
‫ﻃﺒﻘﺖ ﺍﳌﻌﺎﳉﺔ ﺍﻟﻮﺻﻔﻴﺔ ﺍﻹﺣﺼﺎﺋﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻟﻠﺒﻴﺎﻧﺎﺕ )ﻋﺒﺪﺍﻟﻜﺮﱘ ﻏﺮﻳﺐ‪.(2012 ,‬‬

‫اﻟﻤﻨﻬﺞ اﻟﻮﺻﻔﻲ‪:‬‬
‫‪ -‬ﺍﻟﺒﺤﺚ ﺍﻟﺒﻴﺒﻠﻴﻮﻏﺮﺍﻓﻲ ﺣﻮﻝ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ ﻓﻲ ﺍﻷﺩﺑﻴﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﺟﻨﺒﻴﺔ‪.‬‬
‫‪ -‬ﻣﺮﺍﺟﻌﺔ ﻭﺗﻘﻴﻴﻢ ﺍﳉﻬﻮﺩ ﺍﻟﺘﻲ ﲤﺖ ﻓﻲ ﻣﺠﺎﻝ ﺗﻄﻮﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻲ ﺍﳉﺰﺍﺋﺮ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻣﺤﺘﻮﻯ‬
‫ﻣﺎﺩﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻭﻣﺮﺣﻠﺔ ﺍﻟﺘﻜﻮﻳﻦ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ‪.‬‬
‫‪ -‬ﺩﺭﺍﺳﺔ ﲡﺎﺭﺏ ﻭﺧﺒﺮﺍﺕ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﻓﻲ ﻫﺬﺍ ﺍﳌﺠﺎﻝ‪ ,‬ﻟﻼﺳﺘﻨﺘﺎﺝ ﺇﻟﻰ ﺃﻱ ﺃﺣﺪ ﳝﻜﻦ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻹﺛﺮﺍﺀ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‪.‬‬

‫‪ -‬اﻧﺠﺎز اﻻﺳﺘﺒﻴﺎﻧﺎت‬
‫‪ -‬ﺩﺭﺍﺳﺔ ﺍﻟﻮﺛﺎﺋﻖ ﺍﳌﺨﺘﻠﻔﺔ‪ :‬ﺍﳌﻨﻬﺎﺝ‪ ,‬ﺍﻟﻮﺛﻴﻘﺔ ﺍﳌﺮﺍﻓﻘﺔ ﻟﻠﻤﻨﻬﺎﺝ‪ ,‬ﺍﻟﻜﺘﺐ ﺍﳌﺪﺭﺳﻴﺔ ﺩﻟﻴﻞ ﺍﻷﺳﺘﺎﺫ‬
‫ﻟﻠﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ‪.‬‬
‫‪ -‬ﺩﺭﺍﺳﺔ ﻭﲢﻠﻴﻞ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﻲ ﺃﳒﺰﺕ ﻓﻲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ‪.‬‬

‫اﻟﻤﻌﺎﻟﺠﺔ اﺣﺼﺎﺋﻴﺔ ﻟﻼﺳﺘﺒﻴﺎﻧﺎت‪:‬‬

‫‪ -‬ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﺧﺘﺒﺎﺭ ﻣﻨﺎﺳﺐ ﻹﺑﺮﺍﺯ ﺍﻟﺪﻻﻟﺔ ﺍﻹﺣﺼﺎﺋﻴﺔ ﺣﻮﻝ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺣﺼﺎﺋﻴﺔ‬
‫ﻓﻲ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺑﲔ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ‪.‬‬
‫‪ -‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻹﺣﺼﺎﺋﻲ – ﺳﺘﻮﺗﻨﺪ )‪.(Students-Tests‬‬
‫‪ -‬ﺇﺟﺮﺍﺀ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻜﻤﻲ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺑﺮﺍﻣﺞ ﻛﻤﺒﻴﻮﺗﺮ ‪ SPSS 17‬ﻭﻳﹹﺘﻮﻗﻊ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﺑﺄﻥ ﺗﻜﻮﻥ‬
‫ﺃﻭ ﻻ ﺗﻜﻮﻥ ﻓﺮﻭﻕ ﺩﻻﻟﺔ ﺇﺣﺼﺎﺋﻴﺔ ﻓﻲ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺑﲔ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ‪.‬‬

‫‪ -8‬ﻣﺼﻄﻠﺤﺎت اﻟﺒﺤﺚ‪:‬‬
‫ﻧﻘﺪﻡ ﻓﻴﻤﺎ ﻳﻠﻲ ﺷﺮﺣﺎ ﻟﻠﻤﺼﻄﻠﺤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺘﻲ ﰎ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﻓﻲ ﻣﻮﺿﻮﻉ ﺑﺤﺜﻨﺎ‬
‫ﻫﺬﺍ‪:‬‬

‫‪٢٧٦‬‬
 ‫‪ -‬اﻟﺘﻜﻮﻳﻦ‪:‬‬
‫ﻳﹹﻌﺮﻑ ﺍﻟﺘﻜﻮﻳﻦ ﻟﻐﺔ‪ ,‬ﻛﻤﺎ ﻭﺭﺩ ﻋﻨﺪ ﺍﻟﺒﺴﺘﺎﻧﻲ‪ ,‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﻔﻌﻞ »ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﺃﻱ ﺃﻭﺟﺪﻩ‬
‫ﻭﺃﻧﺸﺄﻩ ﺃﻭ ﺃﺣﺪﺛﻪ« )ﺍﻟﺒﺴﺘﺎﻧﻲ ‪ ,1986‬ﺹ‪.(662‬‬
‫‪ -‬ﺃﻣﺎ ﻣﻌﻨﻰ ﺍﻟﺘﻜﻮﻳﻦ ﺍﺻﻄﻼﺣﺎ ﻓﻘﺪ ﳋﺼﻪ ﺑﻮﻋﺒﺪ ﺍﻪﻠﻟ ﳊﺴﻦ ﻓﻲ ﻛﺘﺎﺑﺔ »ﺗﻘﻴﻴﻢ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‬
‫ﺑﺎﳉﺎﻣﻌﺔ« ﻓﻲ ﺍﳌﻌﺎﻧﻲ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﺣﺴﺐ ﺩﻱ ﻣﻮﻧﺘﻮﻣﻼﻥ ﻳﹹﻌﺮﻑ ﺍﻟﺘﻜﻮﻳﻦ ﺑﺄﻧﻪ‪ :‬ﻳﺪﻝ ﻋﻠﻰ ﺇﺣﺪﺍﺙ ﺗﻐﻴﻴﺮ ﺇﺭﺍﺩﻱ ﻓﻲ ﺳﻠﻮﻙ ﺍﻟﺮﺍﺷﺪﻳﻦ‬
‫ﻓﻲ ﺃﻋﻤﺎﻝ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻣﻬﻨﻴﺔ‪.‬‬
‫‪ -‬ﺑﻴﻨﻤﺎ ﺣﺴﺐ ﻓﻴﺮﻱ ﻓﺈﻥ ﺍﻟﺘﻜﻮﻳﻦ‪ :‬ﻳﺪﻝ ﻋﻠﻰ ﻓﻌﻞ ﻣﻨﻈﻢ ﻳﺴﻌﻰ ﺇﻟﻰ ﺇﺛﺎﺭﺓ ﻋﻤﻠﻴﺔ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ‬
‫ﻣﺘﻔﺎﻭﺗﺔ ﺍﻟﺪﺭﺟﺔ ﻓﻲ ﻭﻇﺎﺋﻒ ﺍﻟﺸﺨﺺ‪ ,‬ﻓﺎﻟﺘﻜﻮﻳﻦ ﺑﻬﺬﺍ ﺍﳌﻌﻨﻰ ﻭﺛﻴﻖ ﺍﻻﺗﺼﺎﻝ ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﺘﻔﻜﻴﺮ‪,‬‬
‫ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﺴﻠﻮﻙ‪.‬‬
‫‪ -‬ﺃﻣﺎ ﻣﻴﺎﻻﺭﻱ ﻓﻴﺬﻫﺐ ﻓﻲ ﻧﻔﺲ ﺍﻟﺴﻴﺎﻕ ﻓﻴﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺘﻜﻮﻳﻦ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﻲ‬
‫ﺗﻘﻮﺩ ﺍﻟﻔﺮﺩ ﺇﻟﻰ ﳑﺎﺭﺳﺔ ﻧﺸﺎﻁ ﻣﻬﻨﻲ‪ ,‬ﻛﻤﺎ ﺃﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ« )ﺑﻮﻋﺒﺪ ﺍﻪﻠﻟ‬
‫‪ ,1993‬ﺹ ‪.(302‬‬

‫‪ -‬اﻟﺘﺼﻮرات اﻟﺒﺪﻳﻠﺔ‪:‬‬
‫ﺃﻃﻠﻖ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﺍﳌﺘﺨﺼﺼﻮﻥ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻣﺼﻄﻠﺤﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻋﻠﻰ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ‪ ,‬ﺇﺫ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻷﻓﻜﺎﺭ ﺍﳋﻄﺄ‪ ,‬ﺃﻭ ﺍﳌﻜﺘﺴﺒﺎﺕ ﺍﻟﻘﺒﻠﻴﺔ ﺃﻭ ﺍﻟﻔﻬﻢ ﺍﻟﺴﺎﺫﺝ‪ ,‬ﺃﻭ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ )ﺯﻳﺘﻮﻥ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ,2004 ,‬ﺹ‪.(227 :‬‬
‫ﻭﻳﺸﻴﺮ ﺩﻭﻳﺖ ﺭﻳﻨﺪﻳﺮﺱ )‪ (Duit, Reinders‬ﺇﻟﻰ ﺃﻥ ﻣﺼﻄﻠﺢ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺃﺻﺒﺢ ﺃﻛﺜﺮ‬
‫ﺷﻴﻮﻋﺎﹱ ﻟﺪﻯ ﺑﺎﺣﺜﻲ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ,‬ﻭﻳﻌﻨﻲ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﻘﻠﻴﺔ‪ ,‬ﺃﻭ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺬﻫﻨﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻟﺪﻯ‬
‫ﺍﻟﺘﻠﻤﻴﺬ ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﻋﻠﻤﻲ ﻓﻴﺰﻳﺎﺋﻲ‪ ,‬ﻭﻳﺨﺎﻟﻒ ﺗﻔﺴﻴﺮﻫﺎ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺪﻗﻴﻖ )‪Duit R.‬‬
‫‪.(2004.p.1‬‬
‫‪ -‬اﻟﺘﻌﺮﻳﻒ اﺟﺮاﺋﻲ ﻟﻠﺘﺼﻮرات‪:‬‬
‫ﻳﻘﺼﺪ ﺑﺎﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺇﺟﺮﺍﺋﻴﺎﹱ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻟﺘﻔﺴﻴﺮﺍﺕ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻔﺎﻫﻴﻢ‬
‫ﺍﻟﺘﻲ ﺗﻮﺟﺪ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻠﺴﻨﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻓﻴﺰﻳﺎﺀ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ‪ ,‬ﻭﺗﻼﻣﻴﺬ ﺍﻟﺴﻨﺔ ﺃﻭﻟﻰ‬
‫ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﺑﺎﳉﺰﺍﺋﺮ ﻋﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻤﺑﺠﺎﻝ ﺍﻟﻀﻮﺀ ﻭﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ‬
‫ﺭﺅﻳﺘﻬﻢ ﻟﻬﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺑﻄﺮﻳﻘﺔ ﺗﺨﺎﻟﻒ ﺍﻟﺘﻔﺴﻴﺮﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻘﺒﻮﻟﺔ ﻋﻠﻤﻴﺎﹱ‪ ,‬ﻭﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﻤﺴﺘﻮﻯ‬
‫ﺍﻟﻌﻘﻠﻲ ﻟﻬﺆﻻﺀ ﺍﻟﺘﻼﻣﻴﺬ ﻓﻲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ‪ ,‬ﻭﺳﻨﻠﺘﺰﻡ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺑﺘﺴﻤﻴﺘﻬﺎ ﺍﻟﺘﺼﻮﺭﺍﺕ‬

‫‪٢٧٧‬‬
‫ﺍﻟﺒﺪﻳﻠﺔ‪ ,‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﻬﻲ ﻓﺮﺿﻴﺎﺕ ﺗﻌﺒﺮ ﻋﻦ ﺗﺼﻮﺭﺍﺕ ﺫﻫﻨﻴﺔ ﻣﻮﺟﻮﺩﺓ ﻟﺪﻱ ﺍﳌﺘﻌﻠﻢ ﺃﺛﻨﺎﺀ ﻭﺻﻒ‬
‫ﻭﺗﻔﺴﻴﺮ ﻇﺎﻫﺮﺓ ﻋﻠﻤﻴﺔ ﻣﺎ‪ ,‬ﻓﺎﻟﺘﺼﻮﺭﺍﺕ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻛﻨﻤﻮﺫﺝ ﺷﺨﺼﻲ ﻟﺘﻨﻈﻴﻢ ﺍﳌﻌﺎﺭﻑ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﳌﺸﻜﻞ ﻣﻌﲔ‪.‬‬

‫‪ -9‬ﻋﺮض وﻣﻨﺎﻗﺸﺔ اﻟﻨﺘﺎﺋﺞ‪:‬‬

‫‪ -1 -9‬ﻋﺮض اﻟﻨﺘﺎﺋﺞ‪:‬‬
‫ﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻲ ﻣﻌﺎﳉﺔ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻠﻰ ﺑﺮﻧﺎﻣﺞ ‪ ,SPSS 17‬ﻧﻈﺮﺍ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﺍﻟﺘﻲ ﲢﺼﻠﻨﺎ ﻋﻠﻴﻬﺎ‪ ,‬ﻭﻛﺬﻟﻚ ﳌﺎ ﻳﻮﻓﺮﻩ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﻣﻔﺘﻮﺣﺔ ) ﺍﳌﻌﺎﳉﺔ ﺍﻹﺣﺼﺎﺋﻴﺔ‪,‬‬
‫ﺍﻟﻮﺻﻔﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﻠﻴﺔ(‪ ,‬ﻭﺳﻨﻌﺮﺽ ﻓﻴﻤﺎ ﻳﻠﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺳﺌﻠﺔ ﺍﳌﻄﺮﻭﺣﺔ ﻧﺘﺎﺋﺞ ﺍﳌﻌﺎﳉﺔ ﺍﻟﻮﺻﻔﻴﺔ‬
‫ﻭﻓﻖ ﺗﺴﻠﺴﻞ ﻣﻮﺍﺿﻴﻊ ﺍﻻﺳﺘﺒﻴﺎﻥ‪ ,‬ﺑﺤﺚ ﻳﺼﻒ ﺍﳉﺪﻭﻝ ﺍﻷﻭﻝ ﻟﻜﻞ ﺳﺆﺍﻝ ﻋﺮﺽ ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ‬
‫ﻓﻲ ﺍﻟﻌﻤﻮﺩ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻟﻴﺴﺎﺭ ﻣﻊ ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻋﺪﺩ ﺍﳌﺴﺘﺠﻮﺑﲔ ﻭﻋﺪﺩ ﺍﻻﺳﺘﺒﻴﺎﻧﺎﺕ ﺍﳌﻠﻐﺎﺓ‪,‬‬
‫ﻭﻓﻲ ﺍﻟﻌﻤﻮﺩ ﺍﻟﺜﺎﻧﻲ ﳒﺪ ﺍﻟﺘﻜﺮﺍﺭﺍﺕ ﺃﻱ ﻋﺪﺩ ﺍﻟﺘﻼﻣﻴﺬ ﺍﳌﺴﺘﺠﻮﺑﲔ ﻭﻋﺪﺩ ﺍﻻﺳﺘﺒﻴﺎﻧﺎﺕ ﺍﳌﻠﻐﺎﺓ‬
‫ﻭﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻬﻤﺎ‪ ,‬ﻛﻤﺎ ﳒﺪ ﻓﻲ ﺍﻟﻌﻤﻮﺩ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺘﻜﺮﺍﺭﺍﺕ‪ ,‬ﺃﻱ ﻋﺪﺩ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﺍﳌﺴﺘﺠﻮﺑﲔ‪ ,‬ﻭﻋﺪﺩ ﺍﻻﺳﺘﺒﻴﺎﻧﺎﺕ ﺍﳌﻠﻐﺎﺓ‪ ,‬ﻭﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻬﻤﺎ‪ ,‬ﻭﰎ ﺣﺴﺎﺏ ﺍﻟﺒﻴﺎﻧﺎﺕ‬
‫ﺍﻹﺣﺼﺎﺋﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﻓﻲ ﺍﻟﻘﻴﻢ‪ t :‬ﻭﺩﺭﺟﺎﺕ ﺍﳊﺮﻳﺔ ﻭﺍﻻﺣﺘﻤﺎﻝ ﻭﻣﺘﻮﺳﻂ ﺍﻟﻔﺮﻕ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺑﺮﻧﺎﻣﺞ‬
‫‪ .SPSS 17‬ﻭﺳﻨﻌﻄﻲ ﺍﻷﻫﻤﻴﺔ ﻓﻲ ﺍﺧﺘﺒﺎﺭ ﺳﺘﻮﺗﻨﺪ )‪ (Students tests‬ﺍﳌﻌﺘﻤﺪ ﻓﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻟﻰ‬
‫ﻗﻴﻢ ﺍﻻﺣﺘﻤﺎﻝ )‪ .SIG (2-TAILED‬ﻭﻋﻼﻗﺘﻬﺎ ﻤﺑﺴﺘﻮﻯ ﺍﳌﻌﻨﻮﻳﺔ )‪ ,(% 5‬ﻭﺳﻴﺘﻢ ﻓﻴﻤﺎ ﻳﻠﻲ ﻋﺮﺽ‬
‫ﻧﺘﺎﺋﺞ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻘﺘﺮﺣﺔ ﻭﻓﻖ ﺗﺮﺗﻴﺒﻬﺎ ﻓﻲ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻣﻊ ﺗﻮﺿﻴﺢ ﺍﻟﻬﺪﻑ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ‬
‫ﺍﻟﺼﺤﻴﺢ ﺍﳌﻨﺘﻈﺮ ﻣﻦ ﺍﳌﺴﺘﺠﻮﺑﲔ‪.‬‬
‫ﻭﺳﻨﻌﺮﺽ ﻓﻴﻤﺎ ﻳﻠﻲ‪ ,‬ﺍﳉﺪﺍﻭﻝ ﺍﻟﺘﻲ ﲤﺜﻞ ﻧﺘﺎﺋﺞ ﺍﻻﺳﺘﺒﻴﺎﻥ ﺣﺴﺐ ﺗﺴﻠﺴﻞ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻄﺮﻭﺣﺔ‬
‫ﻋﻠﻰ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪ :‬ﻣﺎﺫﺍ ﻧﻌﻨﻲ ﺑﺎﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ?‬
‫ﺇﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﻛﻴﻒ ﻳﺘﻤﻜﻦ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻦ ﻭﺻﻒ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﺛﻢ ﺍﻟﺘﻤﻴﻴﺰ‬
‫ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﺣﺴﺐ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﻨﻬﺎﺝ‪.‬‬
‫ﻧﻼﺣﻆ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻻﺧﺘﺒﺎﺭ ﺣﺴﺐ ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ ,(1‬ﺃﻥ ﻗﻴﻤﺔ ﺍﻻﺣﺘﻤﺎﻝ )‪.SIG (2-TAILED‬‬
‫ﺍﶈﺴﻮﺑﺔ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺑﺮﻧﺎﻣﺞ ‪ SPSS 17‬ﺗﺴﺎﻭﻱ )‪ (%95.08‬ﻭﻫﻲ ﺃﻛﺒﺮ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻨﻮﻳﺔ )‪,(%5‬‬
‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻧﻨﺎ ﻧﻘﺒﻞ ﺍﻟﻔﺮﺽ ﺍﻟﻌﺪﻣﻲ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻻ ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺘﻼﻣﻴﺬ‬
‫ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬

‫‪٢٧٨‬‬
 ‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪(1‬‬

‫ﺍﻟﺘﻼﻣﻴﺬ‬ ‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬

‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ‬ ‫ﺍﻟﺘﻜﺮﺭﺍﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺘﻜﺮﺭﺍﺕ‬ ‫ﺍﻟﻨﺴﺐ‬
‫ﺍﳌﺌﻮﻳﺔ‬ ‫ﺍﳌﺌﻮﻳﺔ‬
‫‪ -1‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻫﻲ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺄﺧﻮﺫﺓ‬ ‫‪11‬‬ ‫‪16.2‬‬ ‫‪00‬‬ ‫‪00‬‬
‫ﺍﻟﺘﻲ ﻧﺮﺍﻫﺎ ﺑﺎﻟﻌﲔ‪.‬‬
‫‪ -2‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻫﻲ ﺍﻷﺟﺴﺎﻡ‬ ‫‪4‬‬ ‫‪5.9‬‬ ‫‪03‬‬ ‫‪9.4‬‬
‫ﺍﻟﺘﻲ ﻻ ﻳﺼﺪﺭ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ‪.‬‬
‫‪ -3‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻫﻲ ﺍﻷﺟﺴﺎﻡ‬ ‫‪31‬‬ ‫‪45.6‬‬ ‫‪24‬‬ ‫‪75‬‬
‫ﺍﻟﺘﻲ ﺗﺼﺪﺭ ﺍﻟﻀﻮﺀ ﺑﻨﻔﺴﻬﺎ‪.‬‬
‫‪ -4‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻫﻲ ﺍﻷﺟﺴﺎﻡ‬ ‫‪05‬‬ ‫‪7.4‬‬ ‫‪00‬‬ ‫‪00‬‬
‫ﺍﻟﺘﻲ ﺗﻀﻲﺀ ﻏﻴﺮﻫﺎ‪.‬‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫‪51‬‬ ‫‪75.0‬‬ ‫‪27‬‬ ‫‪84.4‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﳌﻠﻐﺎﺓ‬ ‫‪17‬‬ ‫‪25.0‬‬ ‫‪5‬‬ ‫‪15.6‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ‬ ‫‪68‬‬ ‫‪100.0‬‬ ‫‪32‬‬ ‫‪100‬‬

‫ﺗﻮﺻﻞ ﻛﻞ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ )‪ (% 75‬ﻭﺍﻟﺘﻼﻣﻴﺬ )‪ (% 45.6‬ﺇﻟﻰ ﻧﻔﺲ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‬

‫»ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻫﻲ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺘﻲ ﺗﺼﺪﺭ ﺍﻟﻀﻮﺀ ﺑﻨﻔﺴﻪ ﺑﺪﺭﺟﺔ ﻣﻌﺘﺒﺮﺓ‪ ,‬ﻭﻫﺬﺍ ﻟﻜﻮﻥ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﻋﻮﳉﺖ ﻓﻲ ﺍﻟﺪﺭﺱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻼﻣﻴﺬ‪ ,‬ﻷﻥ ﺍﻻﺳﺘﺒﻴﺎﻥ ﺃﳒﺰ ﺑﻌﺪ ﻣﻌﺎﳉﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‪,‬‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻌﺮﻭﻓﺔ ﻟﺪﻳﻬﻢ ﻭﻫﺬﺍ ﻣﺎ ﺗﺒﻴﻨﻪ ﺍﻟﻨﺴﺒﺔ ﺍﳌﺌﻮﻳﺔ ﻓﻲ‬
‫ﺍﳉﺪﻭﻝ ﺃﻋﻼﻩ‪ ,‬ﺣﺘﻰ ﻭﺇﻥ ﺍﹹﻋﺘﺒﺮ ﻣﺼﻄﻠﺢ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﺟﺪﻳﺪﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﻢ‪ ,‬ﻷﻥ ﺍﳌﺼﻄﻠﺢ‬
‫ﺍﳌﺘﺪﺍﻭﻝ ﻟﺪﻱ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻫﻮ ﺍﳌﻨﺎﺑﻊ ﺍﻟﻀﻮﺋﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻭﻓﻖ ﺑﺮﻧﺎﻣﺞ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻲ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻟﻌﻠﻴﺎ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻬﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺃﻥ ﻧﺴﺒﺔ )‪ (% 16.2‬ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻗﺮﻭﺍ ﺑﺄﻥ »ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ‬
‫ﻫﻲ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺘﻲ ﻧﺮﺍﻫﺎ ﺑﺎﻟﻌﲔ« ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﺗﺘﻢ ﻋﻨﺪﻣﺎ ﺗﺼﺪﺭ ﺍﻟﻌﲔ ﺃﺷﻌﺔ‬
‫ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﳉﺴﻢ ﺍﳌﺮﺍﺩ ﺭﺅﻳﺘﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ,‬ﺣﻴﺚ ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‬
‫ﺳﺎﺋﺪﺍ ﻋﻨﺪ ﺍﻹﻏﺮﻳﻖ ﻭﺍﻟﻴﻮﻧﺎﻥ ﻋﻨﺪﻣﺎ ﺃﻗﺮﻭﺍ ﺑﺄﻥ ﺍﻟﺮﺅﻳﺔ ﺗﺘﻢ ﻋﻨﺪﻣﺎ ﻳﺼﺪﺭ ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﻟﻌﲔ ﺇﻟﻰ‬
‫ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﺃﻭ ﺍﳌﻀﺎﺀ‪.‬‬
‫‪٢٧٩‬‬
 ‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺎﺫﺍ ﻧﻌﻨﻲ ﺑﺎﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ?‬
‫ﺇﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﻛﻴﻒ ﻳﺘﻤﻜﻦ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻦ ﻭﺻﻒ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﺛﻢ ﺍﻟﺘﻤﻴﻴﺰ‬
‫ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﺣﺴﺐ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﻨﻬﺎﺝ‪ ,‬ﻭﺳﻨﺘﺄﻛﺪ ﻣﻦ ﺃﺟﻮﺑﺔ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺴﺆﺍﻝ ﺑﺄﻧﻬﻢ ﺗﻮﺻﻠﻮﺍ ﺣﻘﻴﻘﺔ ﺇﻟﻰ ﺇﺩﺭﺍﻙ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻈﺎﻫﺮﺗﲔ‪.‬‬

‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪(2‬‬

‫ﺍﻟﺘﻼﻣﻴﺬ‬ ‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ‬ ‫ﺍﻟﺘﻜﺮﺭﺍﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺘﻜﺮﺭﺍﺕ‬ ‫ﺍﻟﻨﺴﺐ‬
‫ﺍﳌﺌﻮﻳﺔ‬ ‫ﺍﳌﺌﻮﻳﺔ‬
‫‪ -1‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻫﻲ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺄﺧﻮﺫﺓ‬ ‫‪5‬‬ ‫‪7.4‬‬ ‫‪2‬‬ ‫‪6.3‬‬
‫ﺍﻟﺘﻲ ﻳﺼﺪﺭ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ‪.‬‬
‫‪ -2‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻫﻲ ﺍﻷﺟﺴﺎﻡ‬ ‫‪29‬‬ ‫‪42.6‬‬ ‫‪25‬‬ ‫‪78‬‬
‫ﺍﻟﺘﻲ ﺗﻨﺜﺮ ﺍﻟﻀﻮﺀ ﺍﻵﺗﻲ ﺇﻟﻴﻬﺎ‪.‬‬
‫‪ -3‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﺍﻟﺘﻲ ﺍﻷﺟﺴﺎﻡ‬ ‫‪18‬‬ ‫‪26.5‬‬ ‫‪3‬‬ ‫‪9.4‬‬
‫ﺍﻟﺘﻲ ﻧﺮﺍﻫﺎ ﻓﻲ ﺍﻟﻀﻮﺀ‪.‬‬
‫‪ -4‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻫﻲ ﺍﻷﺟﺴﺎﻡ‬ ‫‪3‬‬ ‫‪4.4‬‬ ‫‪00‬‬ ‫‪00‬‬
‫ﺍﻟﺘﻲ ﺗﻀﻲﺀ ﺑﻨﻔﺴﻬﺎ‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫‪55‬‬ ‫‪80.9‬‬ ‫‪30‬‬ ‫‪93.7‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﳌﻠﻐﺎﺓ‬ ‫‪13‬‬ ‫‪19.1‬‬ ‫‪2‬‬ ‫‪6.3‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ‬ ‫‪68‬‬ ‫‪68‬‬ ‫‪32‬‬ ‫‪100‬‬
‫ﻧﺴﺘﻨﺘﺞ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻻﺧﺘﺒﺎﺭ ﺣﺴﺐ ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ ,(2‬ﺃﻥ ﻗﻴﻤﺔ ﺍﻻﺣﺘﻤﺎﻝ )‪.SIG (2-TAILED‬‬
‫ﺗﺴﺎﻭﻱ )‪ ,(% 94.40‬ﻭﻫﻲ ﺃﻛﺒﺮ ﻣﻦ ﻣﺴﺘﻮﻱ ﺍﳌﻌﻨﻮﻳﺔ )‪ ,(% 5‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻧﻨﺎ ﻧﻘﺒﻞ ﺍﻟﻔﺮﺽ ﺍﻟﻌﺪﻣﻲ‬
‫ﺍﻟﻘﺎﺋﻞ‪ :‬ﻻ ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬
‫ﻳﺮﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻫﻲ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺘﻲ ﺗﺴﺘﻤﺪ‬
‫ﺿﻮﺀﻫﺎ ﻣﻦ ﻏﻴﺮﻫﺎ‪ ,‬ﺃﻱ ﺍﻟﺘﻲ ﺗﻨﺜﺮ ﺍﻟﻀﻮﺀ ﺍﻟﺴﺎﻗﻂ ﻋﻠﻴﻬﺎ‪ ,‬ﻭﻧﺴﺒﺔ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﺍﻟﺘﻲ ﺗﻮﺻﻠﺖ‬
‫ﺇﻟﻰ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ )‪ (% 78,1‬ﻭﻫﻲ ﺃﻋﻠﻲ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﳌﻘﺪﺭﺓ ﺑـ‪,(% 42,6) :‬‬
‫ﻭﻣﺎ ﻳﺆﻛﺪ ﻭﺻﻮﻝ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺎﳋﺼﻮﺹ ﺇﻟﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻈﺎﻫﺮﺗﲔ‪ :‬ﺍﻷﺟﺴﺎﻡ‬
‫ﺍﳌﻀﺎﺀﺓ ﻭﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ‪ ,‬ﻫﻮ ﻋﺰﻭﻑ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻦ ﺍﳉﻮﺍﺏ ﺍﳌﻘﺘﺮﺡ ﺭﻗﻢ‪ 1 :‬ﻏﻴﺮ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ‬

‫‪٢٨٠‬‬
 ‫ﻳﻈﻬﺮ ﺍﳋﻠﻂ ﺑﲔ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻭﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻷﻥ ﻣﺤﺘﻮﻱ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻳﺸﻤﻞ ﻣﻌﻨﻲ‬
‫ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ »ﻫﻲ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺘﻲ ﻳﺼﺪﺭ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ‪ «.‬ﻭﻟﻴﺲ ﻣﻌﻨﻲ ﺍﻷﺟﺴﺎﻡ‬
‫ﺍﳌﻀﺎﺀﺓ ﻷﻧﻬﺎ ﻻ ﻳﺼﺪﺭ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ‪ ,‬ﺣﻴﺚ ﳒﺪ ﻧﺴﺒﺔ )‪ (% 7٫4‬ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﻭ)‪ (% 6٫3‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ ﺍﺧﺘﺎﺭﻭﺍ ﻫﺬﺍ ﺍﳉﻮﺍﺏ‪ ,‬ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﺗﺨﻄﻴﻂ ﺍﻟﺪﺭﺱ ﻭﺍﳒﺎﺯﻩ ﺣﻴﺚ ﻋﻮﳉﺖ‬
‫ﺍﻟﻈﺎﻫﺮﺗﺎﻥ‪ ,‬ﻣﻦ ﻃﺮﻑ ﺍﻷﺳﺘﺎﺫ‪ ,‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻼﻣﻴﺬ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﺍﳌﻘﺘﺮﺣﺔ ﻓﻲ‬
‫ﺍﳌﻨﻬﺎﺝ ﻟﺘﺤﻘﻴﻖ ﻣﺆﺷﺮ ﺍﻟﻜﻔﺎﺀﺓ ﺍﳌﺴﻄﺮ‪» :‬ﳝﻴﺰ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻭﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ«‪ ,‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻘﺪ ﻋﻮﳉﺖ ﺍﻟﻈﺎﻫﺮﺗﺎﻥ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻟﺘﻮﺿﻴﺢ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﻨﻬﺎﺝ ﻣﻦ‬
‫ﺟﻬﺔ‪ ,‬ﻭﻹﺑﺮﺍﺯ ﻣﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻱ ﺍﻟﺘﻠﻤﻴﺬ ﻋﻨﺪ ﻣﻌﺎﳉﺔ ﺍﻟﻈﺎﻫﺮﺗﲔ ﻓﻲ‬
‫ﺍﻟﺪﺭﺱ‪ .‬ﻭﻣﺎ ﻳﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻬﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺍﳉﻮﺍﺏ ‪» 3‬ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻫﻲ ﺍﻷﺟﺴﺎﻡ‬
‫ﺍﻟﺘﻲ ﻧﺮﺍﻫﺎ ﻓﻲ ﺍﻟﻀﻮﺀ«‪ ,‬ﺣﻴﺚ ﺗﻮﺣﻲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‪ ,‬ﺑﺄﻥ ﺍﻟﻨﺴﺒﺔ ﻣﻌﺘﺒﺮﺓ ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ )‪(% 26.50‬‬
‫ﺗﺪﺭﻙ ﺃﻥ ﻇﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ ﻻ ﺗﺘﻢ ﺇﻻ ﻓﻲ ﺍﻟﻀﻮﺀ‪ ,‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﲢﺼﻞ‬
‫ﻋﻨﺪﻣﺎ ﺗﻀﺎﺀ ﻫﺬﻩ ﺍﻷﺟﺴﺎﻡ ﺑﺎﻷﺷﻌﺔ ﺍﻟﻀﻮﺋﻴﺔ ﻓﺘﻨﺜﺮ ﺍﻟﻀﻮﺀ ﺑﺪﻭﺭﻫﺎ ﻓﻲ ﺟﻤﻴﻊ ﺍﻻﲡﺎﻫﺎﺕ‪ ,‬ﺃﻱ‬
‫ﺗﺼﺒﺢ ﻣﻀﺎﺀﺓ‪ ,‬ﻋﻨﺪﺋﺬ ﺗﺴﺘﻘﺒﻞ ﺍﻟﻌﲔ ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﻓﺘﺘﻢ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﳝﻜﻨﻚ ﺗﻮﺿﻴﺢ ﺗﻔﺴﻴﺮ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻭﺍﳌﻀﺎﺀﺓ ﺑﺎﻟﻌﲔ?‬
‫ﺇﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺍﻟﺘﺄﻛﺪ ﺑﺄﻥ ﺍﻟﺘﻼﻣﻴﺬ ﲤﻜﻨﻮﺍ ﻣﻦ ﺗﻔﺴﻴﺮ ﻇﺎﻫﺮﺓ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ‬
‫ﺑﺎﻟﻌﲔ ﻋﻠﻤﻴﺎ ﻭﻓﻴﺰﻳﺎﺋﻴﺎ‪ ,‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺟﺴﺎﻡ ﻣﻀﻴﺌﺔ ﺃﻭ ﻣﻀﺎﺀﺓ‪ ,‬ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ,‬ﻭﻣﻦ ﺟﻬﺔ‬
‫ﺛﺎﻧﻴﺔ ﻧﺮﻳﺪ ﺃﻥ ﻧﻌﺮﻑ ﻫﻞ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻳﺮﺑﻄﻮﻥ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺎﻟﺘﺼﻮﺭ‬
‫ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ ﻭﺍﳌﺘﻤﺜﻞ ﻓﻲ ﻛﻮﻥ ﺍﻟﻌﲔ ﺗﺼﺪﺭ ﻣﻨﻬﺎ ﺃﺷﻌﺔ ﺍﻟﻀﻮﺀ ﻭﺗﺼﻞ ﺇﻟﻰ ﺍﳉﺴﻢ‬
‫ﻓﺘﺮﻯ ﺍﻟﻌﲔ ﻫﺬﺍ ﺍﳉﺴﻢ‪.‬‬
‫ﺗﺒﲔ ﻧﺘﺌﺞ ﺍﻻﺧﺘﺒﺎﺭ ﺣﺴﺐ ﺍﳉﺪﻭﻝ )‪ (3‬ﺃﻥ ﻗﻴﻤﺔ ﺍﻻﺣﺘﻤﺎﻝ )‪ SIG (2-TAILED‬ﺗﺴﺎﻭﻱ‬
‫)‪ (% 14.50‬ﻭﻫﻲ ﺃﻛﺒﺮ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻨﻮﻳﺔ )‪ ,(% 5‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻧﻨﺎ ﻧﻘﺒﻞ ﺍﻟﻔﺮﺽ ﺍﻟﻌﺪﻣﻲ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻻ ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬

‫‪٢٨١‬‬
 ‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪(3‬‬
‫ﺍﻟﺘﻼﻣﻴﺬ‬ ‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ‬ ‫ﺍﻟﺘﻜﺮﺭﺍﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺘﻜﺮﺭﺍﺕ‬ ‫ﺍﻟﻨﺴﺐ‬
‫ﺍﳌﺌﻮﻳﺔ‬ ‫ﺍﳌﺌﻮﻳﺔ‬
‫‪ -1‬ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ ﻳﺼﺪﺭ ﺍﻟﻀﻮﺀ ﺍﳌﺄﺧﻮﺫﺓ‬ ‫‪03‬‬ ‫‪04.4‬‬ ‫‪09‬‬ ‫‪28.1‬‬
‫ﻣﻦ ﺍﻟﻌﲔ ﺇﻟﻰ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﺃﻭ‬
‫ﺍﳌﻀﺎﺀ‪.‬‬
‫‪ -2‬ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﳉﺴﻢ‬ ‫‪12‬‬ ‫‪17.6‬‬ ‫‪00‬‬ ‫‪00‬‬
‫ﺍﳌﻀﻲﺀ ﻣﻘﺎﺑﻼ ﻟﻠﻌﲔ ﻭﺍﳉﺴﻢ‬
‫ﺍﳌﻀﺎﺀ ﻣﻘﺎﺑﻼ ﻟﻠﻀﻮﺀ‪.‬‬
‫‪ -3‬ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻟﻀﻮﺀ‬ ‫‪07‬‬ ‫‪10.3‬‬ ‫‪09‬‬ ‫‪28.1‬‬
‫ﻣﻦ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﺇﻟﻰ ﺍﻟﻌﲔ‬
‫ﻭﻣﻨﻬﺎ ﻳﺼﺪﺭ ﺍﻟﻀﻮﺀ ﺇﻟﻰ ﺍﳉﺴﻢ‬
‫ﺍﳌﻀﺎﺀ‪.‬‬
‫‪ -4‬ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ ﻳﺼﺪﺭ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ‬ ‫‪35‬‬ ‫‪51.5‬‬ ‫‪14‬‬ ‫‪43.8‬‬
‫ﺃﻭ ﻋﻨﺪﻣﺎ ﻳﻨﺜﺮ ﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ ﺍﻟﻀﻮﺀ‬
‫ﻭﻳﺼﻞ ﺇﻟﻰ ﺍﻟﻌﲔ ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫‪57‬‬ ‫‪83.8‬‬ ‫‪32‬‬ ‫‪100‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﳌﻠﻐﺎﺓ‬ ‫‪11‬‬ ‫‪16.2‬‬ ‫‪00‬‬ ‫‪00‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ‬ ‫‪68‬‬ ‫‪100.0‬‬ ‫‪32‬‬ ‫‪100‬‬
‫ﻳﻼﺣﻆ ﺃﻥ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﻓﻘﻮﺍ ﻓﻲ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺭﻗﻢ ‪ 4‬ﺍﳌﺘﻌﻠﻘﺔ ﻤﺑﻔﻬﻮﻡ ﻇﺎﻫﺮﺓ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻭﺍﳌﻀﺎﺀﺓ ﺑﺎﻟﻌﲔ‪ ,‬ﺣﻴﺚ »ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ‬
‫ﻳﺼﺪﺭ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﺍﻟﻀﻮﺀ ﺃﻭ ﻋﻨﺪﻣﺎ ﻳﻨﺜﺮ ﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ ﺍﻟﻀﻮﺀ ﻭﻳﺼﻞ ﺇﻟﻰ ﺍﻟﻌﲔ ﻣﺒﺎﺷﺮﺓ«‪,‬‬
‫ﺍﻟﺘﻼﻣﻴﺬ )‪ (% 51.5‬ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ )‪.(% 43.8‬‬
‫ﻭﺍﳌﻼﺣﻆ ﻫﻨﺎ ﻫﻮ ﺍﻟﻨﺴﺒﺔ ﺍﳌﻌﺘﺒﺮﺓ )‪ (% 28.1‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﻭﺍ ﺍﳉﻮﺍﺏ‬
‫ﺍﳌﻘﺘﺮﺡ ﺭﻗﻢ ‪» 1‬ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ ﻳﺼﺪﺭ ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﻟﻌﲔ ﺇﻟﻰ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﺃﻭ ﺍﳌﻀﺎﺀ‪.‬‬
‫ﻭﻗﺪ ﻳﺮﺟﻊ ﺍﺧﺘﻴﺎﺭ ﻫﺬﻩ ﺍﳌﺠﻤﻮﻋﺔ ﻟﻬﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺍﻟﺴﺎﺫﺟﺔ‪ ,‬ﻭﺍﳌﺮﺗﺒﻄﺔ‬
‫ﺑﺎﻟﺘﻔﺴﻴﺮﺍﺕ ﺍﻟﺒﺪﺍﺋﻴﺔ ﺍﳋﺎﻃﺌﺔ ﺍﻟﺘﻲ ﻭﻗﻊ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻗﺒﻞ ﺃﻣﺜﺎﻝ ﻓﻴﺜﺎﻏﻮﺭﺙ ﻭﺑﻄﻠﻴﻤﻮﺱ‬
‫ﻭﻏﻴﺮﻫﻤﺎ‪.‬‬

‫‪٢٨٢‬‬
 ‫ﻭﻟﺘﻔﺎﺩﻱ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺮﻛﻴﺰ ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻋﻠﻰ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﺘﻄﻮﻳﺮ ﺍﻟﻌﻠﻮﻡ ﺩﻭﻥ ﺇﻫﻤﺎﻝ ﺍﳉﺎﻧﺐ ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻲ‪ ,‬ﺃﻱ ﺍﻻﻫﺘﻤﺎﻡ ﺃﻳﻀﺎ ﺑﺘﻄﻮﻳﺮ ﺍﳌﻌﺮﻓﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﺍﻹﻃﺎﺭ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﻠﻌﻠﻮﻡ‪ ,‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﻮﺍﺏ ﺍﳌﻘﺘﺮﺡ ﺭﻗﻢ ‪» 3‬ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ ﻳﺼﻞ‬
‫ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﺇﻟﻰ ﺍﻟﻌﲔ‪ ,‬ﻭﻣﻨﻬﺎ ﻳﺼﺪﺭ ﺍﻟﻀﻮﺀ ﺇﻟﻰ ﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ« ﻳﻼﺣﻆ ﺃﻥ ﻧﺴﺒﺔ‬
‫)‪ (% 10,3‬ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﻭ )‪ (% 28,1‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﺧﺘﺎﺭﻭﺍ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻭﻫﻮ ﻟﻴﺲ ﺑﺨﻄﺄ‪,‬‬
‫ﻭﺇﳕﺎ ﻣﺤﺘﻮﺍﻩ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻳﺤﺘﻮﻱ ﻓﻲ ﺟﺰﺋﻪ ﺍﻟﺜﺎﻧﻲ ﺧﻄﺄ ﻋﻠﻤﻴﺎ‪ ,‬ﻣﻘﺎﺭﻧﺔ ﻤﺑﺤﺘﻮﻯ ﺍﳉﻮﺍﺏ‬
‫ﺍﻟﺼﺤﻴﺢ ﺭﻗﻢ ‪ 4‬ﻭﺍﻋﺘﺒﺮ ﺍﳌﺴﺘﺠﻮﺑﻮﻥ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺗﻔﺴﻴﺮﺍ ﺑﺴﻴﻄﺎ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ‪ ,‬ﻷﻥ ﺍﻟﺮﺅﻳﺔ‬
‫ﲢﺼﻞ ﺑﺎﻟﻔﻌﻞ ﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﺇﻟﻰ ﺍﻟﻌﲔ ﻓﻘﻂ ﻭﻟﻴﺲ ﻋﻨﺪﻣﺎ ﻳﺼﺪﺭ‬
‫ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﻟﻌﲔ ﺇﻟﻰ ﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ‪ ,‬ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﺒﺴﻴﻂ ﺇﻟﻰ ﻋﺪﻡ ﺗﻌﺮﺽ ﺍﻷﺳﺘﺎﺫ‬
‫ﻓﻲ ﺍﻟﺪﺭﺱ ﺇﻟﻰ ﻇﺎﻫﺮﺓ ﻧﺜﺮ ﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ ﻟﻠﻀﻮﺀ ﺍﳌﺴﻠﻂ ﻋﻠﻴﻪ‪ ,‬ﻭﺍﻛﺘﻔﻰ ﻓﻘﻂ ﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ‬
‫ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﻭﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ ﻭﺍﻟﻌﲔ‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻓﻲ ﻏﺮﻓﺔ ﻣﻐﺒﺮﺓ ﺟﺪﺍ ﺃﻱ ﻓﻴﻬﺎ ﺍﻟﻐﺒﺎﺭ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﳝﻜﻦ ﺭﺅﻳﺔ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺎﻓﺬﺓ‪ .‬ﻫﻞ ﳝﻜﻦ ﺣﻘﺎ ﺭﺅﻳﺔ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ?‬
‫ﺇﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ,‬ﻫﻮ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺪﻯ ﲤﻜﻦ ﺍﳌﺴﺘﺠﻮﺑﲔ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪,‬‬
‫ﺍﻟﺘﻼﻣﻴﺬ( ﻣﻦ ﺗﻮﻇﻴﻒ ﻣﻔﻬﻮﻡ ﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ ﻭﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ ﻟﻮﺻﻒ ﻭﺗﻔﺴﻴﺮ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‪.‬‬
‫ﻳﻼﺣﻆ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻻﺧﺘﺒﺎﺭ ﺃﻥ ﻗﻴﻤﺔ ﺍﻻﺣﺘﻤﺎﻝ )‪ SIG (2-TALLED‬ﺗﺴﺎﻭﻱ )‪ (% 34٫20‬ﻭﻫﻲ‬
‫ﺃﻛﺒﺮ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻨﻮﻳﺔ )‪ ,(% 5‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻧﻨﺎ ﻧﻘﺒﻞ ﺍﻟﻔﺮﺽ ﺍﻟﻌﺪﻣﻲ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻻ ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ‬
‫ﺑﲔ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬
‫ﺃﻗﻞ ﻣﻦ ﻧﺼﻒ ﺍﳌﺴﺘﺠﻮﺑﲔ ﺃﻱ ﻧﺴﺒﺔ )‪ (% 40‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﻧﺴﺒﺔ )‪ (% 35٫3‬ﻣﻦ‬
‫ﺍﻟﺘﻼﻣﻴﺬ ﺍﺧﺘﺎﺭﺕ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺭﻗﻢ ‪ 3‬ﺍﳌﺘﻌﻠﻘﺔ ﻤﺑﻔﻬﻮﻡ ﻇﺎﻫﺮﺓ ﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ‪,‬‬
‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻟﻢ ﻳﺘﻤﻜﻦ ﺑﻌﺪ ﻛﻞ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﺑﻌﺪ ﺗﺪﺭﻳﺲ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‬
‫ﻣﻦ ﺗﻮﻇﻴﻒ ﻣﻔﻬﻮﻡ ﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ ﻟﻮﺻﻒ ﻭﺗﻔﺴﻴﺮ ﻇﺎﻫﺮﺓ ﺃﺷﻌﺔ‬
‫ﺍﻟﺸﻤﺲ ﻓﻲ ﺍﻟﻐﺮﻓﺔ ﺍﳌﻐﺒﺮﺓ ﺟﺪﺍ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺒﻴﻨﻪ ﺍﻟﻨﺘﺎﺋﺞ ﻓﻲ ﺍﳉﺪﻭﻝ )‪ ,(4‬ﺣﻴﺚ ﳒﺪ ﻧﺴﺒﺔ‬
‫)‪ (% 39٫7‬ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﺗﻌﺘﻘﺪ ﺃﻧﻪ ﳝﻜﻦ ﺭﺅﻳﺔ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ ﻭﻧﺴﺒﺔ )‪ (% 43٫6‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ ﻟﻬﺎ ﻧﻔﺲ ﺍﻻﻋﺘﻘﺎﺩ‪ ,‬ﻭﺗﻌﺘﺒﺮ ﻫﺬﻩ ﺍﻟﻨﺴﺐ ﻋﺎﻟﻴﺔ‪ ,‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﳌﺴﺘﺠﻮﺑﲔ ﻟﻢ ﻳﻔﻬﻤﻮﺍ‬
‫ﺑﻌﺪ ﻇﺎﻫﺮﺓ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻀﻮﺀ ﻭﻓﻖ ﺧﻄﻮﻁ ﻣﺴﺘﻘﻴﻤﺔ‪ ,‬ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﻋﺪﻡ ﻣﻌﺎﳉﺔ ﻣﻔﻬﻮﻡ‬

‫‪٢٨٣‬‬
‫ﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ ﻓﻲ ﺍﻟﺪﺭﺱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻼﻣﻴﺬ‪ ,‬ﺭﻏﻢ ﺗﻌﺮﺽ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ ﺇﻟﻰ ﺑﻌﺾ‬
‫ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻜﻴﻔﻴﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﳊﺰﻣﺔ ﺍﻟﻀﻮﺋﻴﺔ ﺇﻟﻰ ﻣﻔﻬﻮﻡ ﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ‬
‫ﺍﻟﻀﻮﺋﻲ‪) ,‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ,‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ‪ ,2003 ,‬ﺹ ‪.(184‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻘﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﻋﺪﻡ ﺇﳒﺎﺯ ﲡﺎﺭﺏ ﻛﺎﻓﻴﺔ ﻓﻲ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﳌﺨﺒﺮﻳﺔ ﻓﻲ ﻣﻘﺮﺭ ﻣﺠﺎﻝ ﺍﻟﻀﻮﺀ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ,‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‬
‫ﻋﺪﻡ ﺇﳒﺎﺯ ﲡﺎﺭﺏ ﺗﻮﺿﻴﺤﻴﺔ ﻭﲡﺎﺭﺏ ﺍﻟﺘﻠﻤﻴﺬ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ ,‬ﻭﻛﺬﺍ ﻋﺪﻡ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺑﺎﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺳﻮﺍﺀ ﺍﳌﺘﻌﻠﻘﺔ ﻣﻨﻬﺎ ﺑﺎﻟﺘﻼﻣﻴﺬ ﺃﻭ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬

‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪(4‬‬

‫ﺍﻟﺘﻼﻣﻴﺬ‬ ‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ‬ ‫ﺍﻟﺘﻜﺮﺭﺍﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺘﻜﺮﺭﺍﺕ‬ ‫ﺍﻟﻨﺴﺐ‬
‫ﺍﳌﺌﻮﻳﺔ‬ ‫ﺍﳌﺌﻮﻳﺔ‬
‫‪ -1‬ﻧﻌﻢ ﻧﺮﻯ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ‪ ,‬ﻷﻧﻬﺎ ﺍﳌﺄﺧﻮﺫﺓ‬ ‫‪19‬‬ ‫‪27.9‬‬ ‫‪6‬‬ ‫‪18.8‬‬
‫ﺗﺪﺧﻞ ﺍﻟﻐﺮﻓﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺎﻓﺬﺓ‪.‬‬
‫‪ -2‬ﻧﺮﻯ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ ﻓﻲ ﻫﻮﺍﺀ‬ ‫‪08‬‬ ‫‪11.8‬‬ ‫‪8‬‬ ‫‪25.0‬‬
‫ﺍﻟﻐﺮﻓﺔ ﺍﻟﺘﻲ ﺗﻈﻬﺮ ﻋﻠﻰ ﺷﻜﻞ‬
‫ﻣﺴﺘﻘﻴﻤﺎﺕ‪.‬‬
‫‪ -3‬ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺮﻯ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ‪,‬‬ ‫‪24‬‬ ‫‪35.3‬‬ ‫‪13‬‬ ‫‪40.6‬‬
‫ﻭﻟﻜﻦ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﻧﺮﻯ ﺟﺰﻳﺌﺎﺕ‬
‫ﺍﻟﻐﺒﺎﺭ ﻓﻲ ﻫﻮﺍﺀ ﺍﻟﻐﺮﻓﺔ ﺍﻟﺘﻲ‬
‫ﺗﻀﻴﺌﻬﺎ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ ﻭﺑﺎﻟﺘﺎﻟﻲ‬
‫ﻧﺮﻯ ﺟﺰﻳﺌﺎﺕ ﺍﻟﻐﺒﺎﺭ ﺍﳌﻀﺎﺀﺓ‬
‫ﻣﺼﻄﻔﺔ ﻋﻠﻰ ﺷﻜﻞ ﻣﺴﺘﻘﻴﻤﺎﺕ‪.‬‬
‫‪ -4‬ﻧﺮﻯ ﺟﺰﻳﺌﺎﺕ ﺍﻟﻐﺒﺎﺭ ﺍﳌﻀﺎﺀﺓ‬ ‫‪7‬‬ ‫‪10.3‬‬ ‫‪00‬‬ ‫‪00‬‬
‫ﺑﺄﺷﻌﺔ ﺍﻟﺸﻤﺲ ﻓﻲ ﻫﻮﺍﺀ ﺍﻟﻐﺮﻓﺔ‪.‬‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫‪58‬‬ ‫‪85.3‬‬ ‫‪27‬‬ ‫‪84.4‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﳌﻠﻐﺎﺓ‬ ‫‪10‬‬ ‫‪14.7‬‬ ‫‪5‬‬ ‫‪15.6‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ‬ ‫‪68‬‬ ‫‪100‬‬ ‫‪32‬‬ ‫‪100‬‬

‫‪٢٨٤‬‬
 ‫ﺍﻟﺴﺆﺍﻝ ﺍﳋﺎﻣﺲ‪ :‬ﻳﻜﻮﻥ ﻇﻞ ﺍﳉﺴﻢ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺃﺿﻴﻖ‪/‬ﺃﺻﻐﺮ ﻣﻦ ﺍﳉﺴﻢ ﺫﺍﺗﻪ‪.‬‬
‫ﻣﺘﻰ ﻳﺤﺪﺙ ﺫﻟﻚ?‬
‫ﺇﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﲤﻜﻦ ﺍﳌﺴﺘﺠﻮﺑﲔ )ﺍﻟﺘﻼﻣﻴﺬ‪ ,‬ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ(‬
‫ﻣﻦ ﺇﻋﻄﺎﺀ ﺗﻔﺴﻴﺮ ﻓﻴﺰﻳﺎﺋﻲ ﳌﻔﻬﻮﻡ ﺍﻟﻈﻞ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳌﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ ﺍﻟﻨﻘﻄﻲ ﻭﻏﻴﺮ ﺍﻟﻨﻘﻄﻲ‪.‬‬
‫ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻻﺧﺘﺒﺎﺭ ﻓﻲ ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪ (5‬ﻓﺈﻥ ﻗﻴﻤﺔ ﺍﻻﺣﺘﻤﺎﻝ )‪ SIG (2-TAILED‬ﺗﺴﺎﻭﻱ‬
‫)‪ ,(% 00.00‬ﻭﻫﻲ ﺃﺻﻐﺮ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻨﻮﻳﺔ )‪ ,(% 5‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻧﻨﺎ ﻧﻘﺒﻞ ﺍﻟﻔﺮﺽ ﺍﻟﺒﺪﻳﻞ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬
‫ﻳﻼﺣﻆ ﻣﻦ ﺍﳉﺪﻭﻝ )‪ (5‬ﺃﻥ ﺍﻟﺘﻼﻣﻴﺬ ﻟﻢ ﻳﻮﻓﻘﻮﺍ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ,‬ﺣﻴﺚ ﳒﺪ‬
‫ﻧﺴﺒﺔ )‪ (% 8٫80‬ﻣﻨﻬﻢ ﻓﻘﻂ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻔﻬﻢ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﻇﻞ ﺍﳉﺴﻢ ﻭﺍﳉﺴﻢ ﺫﺍﺗﻪ‪,‬‬
‫ﺭﻏﻢ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﳌﻨﻬﺎﺝ ﺣﻮﻝ ﻛﻴﻔﻴﺔ ﺗﺸﻜﻞ ﺍﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ ﻭﺍﻟﻨﺸﺎﻃﺎﺕ‬
‫ﺍﳌﺮﻓﻘﺔ ﺑﻬﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ‪.‬‬
‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪(5‬‬
‫ﺍﻟﺘﻼﻣﻴﺬ‬ ‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ‬ ‫ﺍﻟﻨﺴﺐ ﺍﻟﺘﻜﺮﺭﺍﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺘﻜﺮﺭﺍﺕ‬
‫ﺍﳌﺌﻮﻳﺔ‬ ‫ﺍﳌﺌﻮﻳﺔ‬
‫‪ -1 45‬ﻳﻜﻮﻥ ﺍﻟﻈﻞ ﺃﺿﻴﻖ‪/‬ﺍﺻﻐﺮ ﻣﻦ ﺍﳉﺴﻢ ﺍﳌﺄﺧﻮﺫﺓ‬ ‫‪66٫2‬‬ ‫‪05‬‬ ‫‪15٫6‬‬
‫ﻧﻔﺴﻪ‪ ,‬ﻋﻨﺪﻣﺎ ﻳﺮﺩ ﺍﻟﻀﻮﺀ ﺇﻟﻰ ﻫﺬﺍ‬
‫ﺍﳉﺴﻢ ﻣﻦ ﻣﻨﺒﻊ ﺿﻮﺋﻲ ﻧﻘﻄﻲ‪.‬‬
‫‪ -2‬ﻳﻜﻮﻥ ﺍﻟﻈﻞ ﺃﺿﻴﻖ‪/‬ﺃﺻﻐﺮ ﻣﻦ ﺍﳉﺴﻢ‬ ‫‪03‬‬ ‫‪04٫4‬‬ ‫‪09‬‬ ‫‪28٫1‬‬
‫ﻧﻔﺴﻪ‪ ,‬ﻋﻨﺪﻣﺎ ﻳﺮﺩ ﺍﻟﻀﻮﺀ ﺇﻟﻰ ﻫﺬﺍ‬
‫ﺍﳉﺴﻢ ﻣﻦ ﻣﻨﺒﻊ ﺿﻮﺋﻲ ﻏﻴﺮ ﻧﻘﻄﻲ‪.‬‬
‫‪ -3‬ﻳﻜﻮﻥ ﺍﻟﻈﻞ ﺃﺿﻴﻖ‪/‬ﺃﺻﻐﺮ ﻣﻦ ﺍﳉﺴﻢ‬ ‫‪06‬‬ ‫‪08٫8‬‬ ‫‪12‬‬ ‫‪37٫5‬‬
‫ﻧﻔﺴﻪ‪ ,‬ﻋﻨﺪﻣﺎ ﻳﺮﺩ ﺍﻟﻀﻮﺀ ﺇﻟﻰ ﻫﺬﺍ‬
‫ﺍﳉﺴﻢ ﻣﻦ ﻣﻨﺒﻌﲔ ﺿﻮﺋﻴﲔ ﻧﻘﻄﺘﲔ‬
‫ﻏﻴﺮ ﺑﻌﻴﺪﻳﻦ ﻣﻨﻪ ﻭﺍﳌﺴﺎﻓﺔ ﺑﻴﻨﻬﻤﺎ ﺃﻛﺒﺮ‬
‫ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﳉﺴﻢ‪.‬‬
‫‪ -4‬ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳉﺴﻢ ﻏﻴﺮ ﻳﻜﻮﻥ‬ ‫‪03‬‬ ‫‪04٫4‬‬ ‫‪01‬‬ ‫‪3٫1‬‬
‫ﺍﻟﻈﻞ ﺃﺿﻴﻖ‪/‬ﺃﺻﻐﺮ ﻣﻦ ﺍﳉﺴﻢ ﻧﻔﺴﻪ‬
‫ﺑﻌﻴﺪ ﻣﻦ ﺍﳌﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ‪.‬‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫‪57‬‬ ‫‪83٫8‬‬ ‫‪27‬‬ ‫‪84٫3‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﳌﻠﻐﺎﺓ‬ ‫‪11‬‬ ‫‪16٫2‬‬ ‫‪5‬‬ ‫‪15٫7‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ‬ ‫‪68‬‬ ‫‪100‬‬ ‫‪32‬‬ ‫‪100‬‬

‫‪٢٨٥‬‬
‫ﺇﻻ ﺃﻥ ﺍﻟﺘﻼﻣﻴﺬ ﻟﻢ ﻳﺘﻮﺻﻠﻮﺍ ﺑﻌﺪ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﻛﺒﺮ ﺃﻭ ﺻﻐﺮ ﻇﻞ ﺍﳉﺴﻢ‬
‫ﻭﺣﺠﻢ ﺍﳉﺴﻢ ﺫﺍﺗﻪ‪ .‬ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﺇﳒﺎﺯ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﳌﻘﺘﺮﺣﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ ﻓﻲ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ‪ ,‬ﺃﻱ ﺃﻥ ﺍﻷﺳﺘﺎﺫ ﻟﻢ ﻳﻮﻓﻖ ﻓﻲ ﻣﻌﺎﳉﺔ ﻇﺎﻫﺮﺓ ﺍﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ ﻓﻲ‬
‫ﺍﻟﺪﺭﺱ‪ ,‬ﻭﺭﻤﺑﺎ ﻛﺎﻥ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﻟﻢ ﻳﺆﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻃﺮﻳﻘﺔ‬
‫ﻭﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ ﺍﳌﻘﺮﺭﺓ ﻓﻲ ﺍﳌﻨﻬﺎﺝ‪ ,‬ﻭﺍﻟﺘﻲ ﺗﺘﺒﻨﻰ ﻧﻈﺮﻳﺔ ﺍﻟﺘﻌﻠﻢ ﺍﻟﺒﻨﺎﺋﻲ‪ ,‬ﺣﻴﺚ ﺗﻌﻄﻲ ﻟﻠﺘﻠﻤﻴﺬ‬
‫ﻓﺮﺻﺎ ﻟﻠﻌﻤﻞ ﻓﻲ ﺍﻟﺪﺭﺱ ﺑﺤﺮﻛﻴﺔ ﻭﻧﺸﺎﻁ ﻟﻔﻬﻢ ﻭﺇﺩﺭﺍﻙ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﻲ ﺗﺘﺤﻜﻢ ﻓﻲ ﺍﻟﻈﺎﻫﺮﺓ ﺛﻢ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﻭﺻﻒ ﻭﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻋﻠﻤﻴﺎ ﻭﻣﻨﻄﻘﻴﺎ ﻓﻲ ﺇﻃﺎﺭﻫﺎ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ‪ ,‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﻧﻼﺣﻆ ﻧﺴﺒﺔ )‪ (% 37٫50‬ﺃﻋﻄﺐ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﻫﻲ ﺗﻌﺘﺒﺮ ﺿﻌﻴﻔﺔ ﺃﻳﻀﺎ‬
‫ﻟﻜﻮﻧﻬﻢ ﺩﺭﺳﻮﺍ ﺃﻏﻠﺐ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻓﻲ ﻣﻘﺮﺭ ﺍﻟﻀﻮﺀ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ‪,‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻣﻌﺎﳉﺘﻬﺎ ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ ,‬ﺭﻤﺑﺎ ﻋﺪﻡ ﺍﻟﺘﻌﺮﺽ ﺇﻟﻰ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﻓﻲ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﺍﻟﺪﺭﺱ ﺃﻭ ﻗﺪ ﺗﻜﻮﻥ ﻟﺪﻳﻬﻢ ﺗﺼﻮﺭﺍﺕ ﺧﺎﻃﺌﺔ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮﺓ‪ ,‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ‬
‫ﺍﻷﺳﺘﺎﺫ ﻣﻦ ﺗﻐﻴﻴﺮﻫﺎ ﻓﻲ ﺍﻟﺪﺭﺱ‪.‬‬

‫ﻳﻼﺣﻆ ﺃﻥ ﻧﺴﺒﺔ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ )‪ (% 66٫2‬ﺍﺧﺘﺎﺭﺕ ﺍﳉﻮﺍﺏ ﺭﻗﻢ ‪» 1‬ﻳﻜﻮﻥ ﺍﻟﻈﻞ ﺃﺿﻴﻖ‪/‬‬
‫ﺃﺻﻐﺮ ﻣﻦ ﺍﳉﺴﻢ ﻧﻔﺴﻪ‪ ,‬ﻋﻨﺪﻣﺎ ﻳﺮﺩ ﺍﻟﻀﻮﺀ ﺇﻟﻰ ﻫﺬﺍ ﺍﳉﺴﻢ ﻣﻦ ﻣﻨﺒﻊ ﺿﻮﺋﻲ ﻧﻘﻄﻲ«‪ .‬ﺇﻥ ﺍﻟﺸﻖ‬
‫ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺻﺤﻴﺢ‪ ,‬ﻋﻨﺪﻣﺎ ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺍﻟﻈﻞ ﻳﻜﻮﻥ ﺃﺿﻴﻖ‪/‬ﺃﺻﻐﺮ ﻣﻦ ﺍﳉﺴﻢ ﻧﻔﺴﻪ‪,‬‬
‫ﻭﻟﻜﻦ ﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺇﻋﻄﺎﺀ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻳﺠﻌﻞ ﻫﺬﺍ ﺍﻟﻈﻞ‬
‫ﺃﺿﻴﻖ‪/‬ﺃﺻﻐﺮ‪ .‬ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﻋﺪﻡ ﺗﻌﺮﺽ ﺍﻷﺳﺘﺎﺫ ﻓﻲ ﺍﻟﺪﺭﺱ ﺇﻟﻰ ﻛﻴﻔﻴﺔ ﺑﻨﺎﺀ ﺍﻟﺘﻔﺴﻴﺮ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻟﻬﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ‪ ,‬ﺃﻱ ﺃﻥ ﺍﻟﺘﻼﻣﻴﺬ ﻣﺎﺯﺍﻟﻮﺍ ﻣﺮﺗﺒﻄﲔ ﺑﺎﻟﻔﻜﺮﺓ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﻣﻠﺨﺺ‬
‫ﺍﻟﺪﺭﺱ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ‪ ,‬ﻭﺍﳌﺘﻌﻠﻘﺔ ﻤﺑﻨﻄﻘﺔ ﺍﻟﻈﻞ » ﺍﻟﺘﻲ ﻳﺮﻯ ﻣﻨﻬﺎ ﺍﳌﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ ﺍﻟﻨﻘﻄﻲ«‬
‫)ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ,‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ ‪ ,2003‬ﺹ‪ (191‬ﻭﻟﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﻫﺬﺍ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻟﺬﻱ ﻳﻌﻨﻲ ﻓﻲ ﺍﳊﻘﻴﻘﺔ ﻣﻔﻬﻮﻡ ﺍﻟﻈﻞ ﻓﻘﻂ‪ ,‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺟﻌﻠﻬﻢ‬
‫ﻳﻘﺘﻨﻌﻮﻥ ﺑﻬﺬﺍ ﺍﳉﻮﺍﺏ ﺣﺘﻰ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻲ ﺷﻘﻪ ﺍﻟﺜﺎﻧﻲ ﺧﺎﻃﺌﺎ‪.‬‬

‫‪٢٨٦‬‬
 ‫ﻣﺎ ﻳﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻬﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ,‬ﻧﺴﺒﺔ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ )‪ (% 28٫1‬ﺍﻟﺘﻲ ﺍﺧﺘﺎﺭﺕ‬
‫ﺍﳉﻮﺍﺏ ﺭﻗﻢ ‪ 2‬ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﺷﻘﻪ ﺍﻟﺜﺎﻧﻲ ﺧﺎﻃﺌﺎ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﻨﻰ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﳌﻔﻬﻮﻡ ﺍﻟﻈﻞ‪ ,‬ﻷﻥ‬
‫ﻣﻨﻄﻘﺔ ﺍﻟﻈﻞ ﻫﻲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﺘﻲ ﻳﺮﻯ ﻣﻨﻬﺎ ﺍﳌﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ ﺍﻟﻨﻘﻄﻲ‪ ,‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ ﻏﻴﺮ‬
‫ﻧﻘﻄﻲ‪.‬‬

‫ﻭﻳﻼﺣﻆ ﻣﻦ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺑﻌﺪ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳌﻨﺒﻊ ﺍﻟﻨﻘﻄﻲ‬
‫ﻭﻏﻴﺮ ﺍﻟﻨﻘﻄﻲ‪ ,‬ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﻋﺪﻡ ﻣﻌﺎﳉﺔ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺑﻘﺪﺭ ﻛﺎﻑ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﻓﻲ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﺭﻏﻢ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺫﻟﻚ ﻓﻲ ﺗﻮﺟﻴﻬﺎﺕ ﻭﺗﻮﺻﻴﺎﺕ ﺑﺮﻧﺎﻣﺞ ﺍﻟﺘﻜﻮﻳﻦ‪.‬‬

‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺩﺱ‪ :‬ﲢﺖ ﺃﻱ ﻇﺮﻭﻑ ﻳﺤﺪﺙ ﻛﺴﻮﻑ ﻛﻠﻲ ﻟﻠﺸﻤﺲ? ﻭﳌﺎﺫﺍ ﻳﻌﻴﺸﻪ ﻓﻘﻂ ﺟﺰﺀ‬
‫ﺻﻐﻴﺮ ﻣﻦ ﺍﻟﺒﺸﺮﻳﺔ?‬

‫ﺇﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺪﻯ ﲤﻜﻦ ﺍﳌﺴﺘﺠﻮﺑﲔ )ﺍﻟﺘﻼﻣﻴﺬ‪ ,‬ﺍﻟﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ( ﻣﻦ ﺗﻮﻇﻴﻒ ﻣﻌﺎﺭﻓﻬﻢ ﺍﳌﺘﻌﻠﻘﺔ ﻤﺑﻔﻬﻮﻡ ﺍﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ ﻟﻮﺻﻒ ﻭﺗﻔﺴﻴﺮ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﻓﻲ ﺍﻟﻜﻮﻥ ﻣﺜﻞ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻔﻠﻜﻴﺔ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ‪.‬‬

‫ﻳﻼﺣﻆ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻻﺧﺘﺒﺎﺭ ﻓﻲ ﺍﳉﺪﻭﻝ )‪ (6‬ﺃﻥ ﻗﻴﻤﺔ ﺍﻻﺣﺘﻤﺎﻝ )‪ SIG (2-TAILED‬ﺗﺴﺎﻭﻱ‬

‫)‪ ,(% 00٫00‬ﻭﻫﻲ ﺃﺻﻐﺮ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻨﻮﻳﺔ )‪ ,(% 5‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻧﻨﺎ ﻧﻘﺒﻞ ﺍﻟﻔﺮﺽ ﺍﻟﺒﺪﻳﻞ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ ﻓﻲ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺑﲔ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬

‫ﻳﺘﺒﲔ ﻣﻦ ﺍﳉﺪﻭﻝ )‪ (6‬ﺃﻥ ﻧﺴﺒﺔ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﻟﻢ ﺗﻮﻓﻖ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻜﺴﻮﻑ ﺍﻟﻜﻠﻲ ﻟﻠﺸﻤﺲ‪ ,‬ﺣﻴﺚ ﳒﺪ ﻧﺴﺒﺔ ) ‪ (% 07٫4‬ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﺍﺧﺘﺎﺭﺕ ﺍﳉﻮﺍﺏ‬
‫ﺍﻟﺼﺤﻴﺢ ﺭﻗﻢ ‪.3‬‬

‫‪٢٨٧‬‬
 ‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪(6‬‬
‫ﺍﻟﺘﻼﻣﻴﺬ‬ ‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ‬ ‫ﺍﻟﺘﻜﺮﺭﺍﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺘﻜﺮﺭﺍﺕ‬ ‫ﺍﻟﻨﺴﺐ‬
‫ﺍﳌﺌﻮﻳﺔ‬ ‫ﺍﳌﺌﻮﻳﺔ‬
‫‪ -1‬ﻳﺤﺪﺙ ﻛﺴﻮﻑ ﻛﻠﻲ ﻟﻠﺸﻤﺲ ﻋﻨﺪﻣﺎ ﺍﳌﺄﺧﻮﺫﺓ‬ ‫‪15‬‬ ‫‪22.1‬‬ ‫‪13‬‬ ‫‪40.6‬‬
‫ﺗﻜﻮﻥ ﺍﻷﺭﺽ ﺑﲔ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ‬
‫ﻭﻻ ﻳﻌﻴﺶ ﻇﺎﻫﺮﺓ ﻛﺴﻮﻑ ﻟﻠﺸﻤﺲ‬
‫ﺍﻟﻜﻠﻲ ﺇﻻ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺘﻮﺍﺟﺪﻭﻥ‬
‫ﻓﻲ ﻣﻨﻄﻘﺔ ﻇﻞ ﺍﻟﺸﻤﺲ‪.‬‬
‫‪ -2‬ﻳﺤﺪﺙ ﻛﺴﻮﻑ ﻛﻠﻲ ﻟﻠﺸﻤﺲ ﻋﻨﺪﻣﺎ‬ ‫‪28‬‬ ‫‪41.2‬‬ ‫‪15.0‬‬ ‫‪46.9‬‬
‫ﺗﻜﻮﻥ ﺍﻟﺸﻤﺲ ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﻘﻤﺮ‬
‫ﻭﺗﻜﻮﻥ ﺍﻷﺭﺽ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﻋﻠﻰ‬
‫ﺍﺳﺘﻘﺎﻣﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫‪ -3‬ﻳﺤﺪﺙ ﻛﺴﻮﻑ ﻛﻠﻲ ﻟﻠﺸﻤﺲ ﻋﻨﺪﻣﺎ‬ ‫‪05‬‬ ‫‪07.4‬‬ ‫‪00‬‬ ‫‪00‬‬
‫ﻳﻜﻮﻥ ﺍﻟﻘﻤﺮ ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ‬
‫ﻭﺗﻜﻮﻥ ﺍﻷﺭﺽ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﻋﻠﻰ‬
‫ﺍﺳﺘﻘﺎﻣﺔ ﻭﺍﺣﺪﺓ ﻭﻻ ﻳﻌﻴﺶ ﻇﺎﻫﺮﺓ‬
‫ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﺍﻟﻜﻠﻲ ﺇﻻ ﺍﻟﻨﺎﺱ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﻮﺍﺟﺪﻭﻥ ﻓﻲ ﻣﻨﻄﻘﺔ ﻇﻞ‬
‫ﺍﻟﻘﻤﺮ‪.‬‬
‫‪ -4‬ﻳﺤﺪﺙ ﻛﺴﻮﻑ ﻛﻠﻲ ﻟﻠﺸﻤﺲ ﻋﻨﺪﻣﺎ‬ ‫‪03‬‬ ‫‪04.4‬‬ ‫‪00‬‬ ‫‪00‬‬
‫ﺗﻜﻮﻥ ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ ﻋﻠﻰ‬
‫ﺍﺳﺘﻘﺎﻣﺔ ﻭﺍﺣﺪﺓ‪ ,‬ﻭﻳﻌﻴﺶ ﻇﺎﻫﺮﺓ‬
‫ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﺍﻟﻜﻠﻲ ﻛﻞ ﺍﻟﻨﺎﺱ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﻮﺍﺟﺪﻭﻥ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ‪.‬‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫‪51‬‬ ‫‪75.00‬‬ ‫‪28‬‬ ‫‪87.5‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﳌﻠﻐﺎﺓ‬ ‫‪17‬‬ ‫‪25‬‬ ‫‪04‬‬ ‫‪12.5‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ‬ ‫‪68‬‬ ‫‪100‬‬ ‫‪32‬‬ ‫‪100‬‬

‫ﺑﻴﻨﻤﺎ ﻟﻢ ﻳﻮﻓﻖ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻧﻬﺎﺋﻴﺎ )‪ (% 00‬ﻓﻲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﻳﺆﻛﺪ ﺑﺄﻥ ﺍﳌﺴﺘﺠﻮﺑﲔ ﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺗﻮﻇﻴﻒ ﻣﻌﺎﺭﻓﻬﻢ ﺍﳌﻜﺘﺴﺒﺔ ﻓﻲ ﺍﻟﺪﺭﺱ ﻟﻮﺻﻒ ﻭﺗﻔﺴﻴﺮ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻋﻠﻤﻴﺎ ﻓﻴﺰﻳﺎﺋﻴﺎ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻣﻌﺎﳉﺔ ﻇﺎﻫﺮﺓ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﻓﻲ‬
‫ﺍﻟﺪﺭﺱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻭﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬
‫ﻣﺎ ﻳﻼﺣﻆ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻬﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ,‬ﻫﻮ ﺃﻥ ﻧﺴﺒﺔ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﳌﺴﺘﺠﻮﺑﲔ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ‪,% 46٫9‬‬
‫‪٢٨٨‬‬
 ‫ﺍﻟﺘﻼﻣﻴﺬ ‪ (% 41٫2‬ﺍﺧﺘﺎﺭﺕ ﺍﳉﻮﺍﺏ )‪» (2‬ﻳﺤﺪﺙ ﻛﺴﻮﻑ ﻛﻠﻲ ﻟﻠﺸﻤﺲ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﺸﻤﺲ‬
‫ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﻘﻤﺮ‪ ,‬ﻭﺗﻜﻮﻥ ﺍﻷﺭﺽ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﻭﺍﺣﺪﺓ«‪ .‬ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻓﻲ‬
‫ﺍﳊﻘﻴﻘﺔ ﺧﺎﻃﺌﺔ ﻭﻻ ﺗﻌﺒﺮ ﻋﻦ ﺗﻔﺴﻴﺮ ﻟﻈﺎﻫﺮﺓ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ‪ ,‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﲢﺪﺙ ﻋﻨﺪﻣﺎ‬
‫ﻳﻜﻮﻥ ﺍﻟﻘﻤﺮ ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ ﻭﻟﻴﺲ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﺸﻤﺲ ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﻘﻤﺮ ﻛﻤﺎ ﻳﺮﻯ‬
‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ‪ ,‬ﻭﻧﻔﺲ ﺍﳌﻼﺣﻈﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺠﻤﻮﻋﺔ ﺍﻟﺘﻲ ﺍﺧﺘﺎﺭﺕ ﺍﳉﻮﺍﺏ ﺍﻷﻭﻝ‬
‫ﻋﻨﺪﻣﺎ ﻳﺘﺼﻮﺭ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ )‪ (% 40٫6‬ﻭﺍﻟﺘﻼﻣﻴﺬ )‪ (% 22٫1‬ﺑﺎﻥ ﺍﻟﻜﺴﻮﻑ ﺍﻟﻜﻠﻲ ﻟﻠﺸﻤﺲ‬
‫ﻳﺤﺪﺙ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻷﺭﺽ ﺑﲔ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﻈﺎﻫﺮﺓ ﻧﻔﺴﻬﺎ‪ ,‬ﻷﻥ ﺍﻟﻘﻤﺮ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ‪ ,‬ﻭﻟﻴﺲ ﻛﻤﺎ ﻳﺘﺼﻮﺭ ﺍﳌﺴﺘﺠﻮﺑﻮﻥ‪ ,‬ﺑﺄﻥ ﺍﻷﺭﺽ ﻫﻲ‬
‫ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺑﲔ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ‪ .‬ﻳﺒﺪﻭ ﺃﻥ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‬
‫ﻟﻢ ﻳﻮﻓﻘﻮﺍ ﻓﻲ ﺗﻔﺴﻴﺮ ﻇﺎﻫﺮﺓ ﺍﻟﻜﺴﻮﻑ ﺍﻟﻜﻠﻲ ﻟﻠﺸﻤﺲ‪ ,‬ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﻋﺪﻡ ﺗﻘﺪﱘ ﺃﳕﻮﺫﺝ‬
‫ﻟﺘﺒﺴﻴﻂ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻲ ﺍﻟﺪﺭﺱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻼﻣﻴﺬ‪ ,‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻘﺪ ﻳﺮﺟﻊ‬
‫ﻫﺬﺍ ﺇﻟﻰ ﻋﺪﻡ ﺇﳒﺎﺯ ﻧﺸﺎﻃﺎﺕ ﺗﺘﻌﻠﻖ ﺑﻬﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﺃﻱ ﻋﺪﻡ ﺍﻟﺘﻌﺮﺽ ﺇﻟﻰ‬
‫ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﺘﻲ ﻟﻬﺎ ﻋﻼﻗﺔ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ ﻟﺪﻯ ﺍﻟﺘﻠﻤﻴﺬ ﻓﻲ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺘﻌﻠﻤﻴﺔ ﺍﳌﻘﺘﺮﺣﺔ‬
‫ﻣﻦ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ‪ ,‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻗﺪ ﻳﻜﻮﻥ ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ‬
‫ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﺘﺒﺎﺱ ﻣﻊ ﻇﺎﻫﺮﺓ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻠﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﺼﻮﺭ‬
‫ﺍﻟﻈﺎﻫﺮﺗﲔ ﻣﻨﻔﺼﻠﺘﲔ‪ ,‬ﻷﻥ ﺍﻟﻈﺎﻫﺮﺗﲔ ﺗﺸﺘﺮﻛﺎﻥ ﻓﻲ ﻛﻮﻥ ﺍﻟﻘﻤﺮ ﺗﺎﺑﻌﺎﹱ ﻃﺒﻴﻌﻴﺎﹱ ﻟﻸﺭﺽ ﻳﺪﻭﺭ‬
‫ﺣﻮﻟﻬﺎ‪ ,‬ﻭﺃﺛﻨﺎﺀ ﺩﻭﺭﺗﻪ ﺣﻮﻝ ﺍﻷﺭﺽ ﻓﺈﻧﻪ ﳝﺮ ﻤﺑﻮﺍﺿﻊ ﻣﺨﺘﻠﻔﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞ ﻣﻦ ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ‪,‬‬
‫ﻭﲢﺪﺙ ﻇﺎﻫﺮﺓ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﻋﻨﺪﻣﺎ ﻳﻘﻊ ﺍﻟﻘﻤﺮ ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ‪.‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻜﺴﻮﻑ ﻛﻠﻴﺎ ﺃﻭ ﺟﺰﺋﻴﺎ‪ ,‬ﺑﻴﻨﻤﺎ ﲢﺪﺙ ﻇﺎﻫﺮﺓ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻋﻨﺪﻣﺎ ﺗﻘﻊ ﺍﻷﺭﺽ ﺑﲔ‬
‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳋﺴﻮﻑ ﻛﻠﻴﺎ ﺃﻭ ﺟﺰﺋﻴﺎ‪ ,‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺗﺘﻜﻮﻥ ﺗﺼﻮﺭﺍﺕ‬
‫ﺧﺎﻃﺌﺔ ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻳﺤﺪﺙ ﺍﻻﻟﺘﺒﺎﺱ ﺃﺛﻨﺎﺀ ﻭﺻﻒ ﻭﺗﻔﺴﻴﺮ ﺍﻟﻈﺎﻫﺮﺗﲔ ﻣﻦ ﻃﺮﻓﻬﻢ‪ .‬ﻭﺣﺴﺐ‬
‫ﻣﺘﻄﻠﺒﺎﺕ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺃﻭﻟﻰ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻭﺍﻟﻮﺛﻴﻘﺔ ﺍﳌﺮﺍﻓﻘﺔ ﻟﻪ ﺃﻋﻄﻴﺖ ﺗﻮﺟﻴﻬﺎﺕ‬
‫ﻭﺗﻌﻠﻴﻤﺎﺕ ﺣﻮﻝ ﻛﻴﻔﻴﺔ ﻣﻌﺎﳉﺔ ﺍﻟﻈﺎﻫﺮﺗﲔ ﻓﻲ ﺍﻟﺪﺭﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﻧﺸﺎﻃﺎﺕ ﲡﺮﻳﺒﻴﺔ ﻭﺗﻮﺛﻴﻘﻴﺔ‬
‫ﻟﺘﻔﺎﺩﻱ ﺍﳋﻠﻂ ﺑﲔ ﺍﻟﻈﺎﻫﺮﺗﲔ‪ .‬ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻣﻌﺎﳉﺘﻬﺎ ﻓﻲ ﺍﻟﺪﺭﺱ ﻭﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪.‬‬

‫‪٢٨٩‬‬
 ‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺑﻊ‪ :‬ﲢﺖ ﺃﻱ ﻇﺮﻭﻑ ﻳﺤﺪﺙ ﺧﺴﻮﻑ ﺟﺰﺋﻲ ﻟﻠﻘﻤﺮ?‬
‫ﺇﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﻜﻤﻦ ﻓﻲ ﺇﻋﻄﺎﺀ ﻓﺮﺻﺔ ﻟﻠﻤﺴﺘﺠﻮﺑﲔ ﻓﻲ ﺗﻮﻇﻴﻒ ﻣﻌﺎﺭﻓﻬﻢ‬
‫ﻟﻮﺻﻒ ﻭﺗﻔﺴﻴﺮ ﺑﻌﺾ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻔﻠﻜﻴﺔ ﻛﻈﺎﻫﺮﺓ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ‪ ,‬ﺛﻢ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻇﺎﻫﺮﺓ‬
‫ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﺣﺴﺐ ﺍﳉﺪﻭﻝ )‪ (7‬ﻳﻼﺣﻆ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻻﺧﺘﺒﺎﺭ ﺑﺄﻥ ﻗﻴﻤﺔ ﺍﻻﺣﺘﻤﺎﻝ )‪SIG (2-TAILED‬‬
‫ﺗﺴﺎﻭﻱ )‪ ,(% 32.40‬ﻭﻫﻲ ﺃﻛﺒﺮ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻨﻮﻳﺔ )‪ ,(% 5‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻧﻨﺎ ﻧﻘﺒﻞ ﺍﻟﻔﺮﺽ ﺍﻟﻌﺪﻣﻲ‬
‫ﺍﻟﻘﺎﺋﻞ »ﻻ ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻭﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ«‪.‬‬
‫ﻳﺘﺒﲔ ﻣﻦ ﺍﳉﺪﻭﻝ )‪ (7‬ﺑﺄﻥ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ )‪ (% 62.5‬ﻭﺣﻮﺍﻟﻲ ﻧﺼﻒ‬
‫ﺍﻟﺘﻼﻣﻴﺬ )‪ (47.1%‬ﻭﻓﻘﻮﺍ ﻓﻲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﺼﺤﻴﺢ ﻟﻈﺎﻫﺮﺓ ﺍﳋﺴﻮﻑ ﺍﳉﺰﺋﻲ ﻟﻠﻘﻤﺮ‪.‬‬

‫ﺍﳉﺪﻭﻝ ﺭﻗﻢ )‪(7‬‬

‫ﺍﻟﺘﻼﻣﻴﺬ‬ ‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ‬ ‫ﺍﻟﺘﻜﺮﺭﺍﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺘﻜﺮﺭﺍﺕ‬ ‫ﺍﻟﻨﺴﺐ‬
‫ﺍﳌﺌﻮﻳﺔ‬ ‫ﺍﳌﺌﻮﻳﺔ‬
‫‪ -1‬ﻳﺤﺪﺙ ﺍﳋﺴﻮﻑ ﺍﳉﺰﺋﻲ ﻟﻠﻘﻤﺮ ﻋﻨﺪﻣﺎ ﺍﳌﺄﺧﻮﺫﺓ‬ ‫‪03‬‬ ‫‪04.4‬‬ ‫‪01‬‬ ‫‪03.1‬‬
‫ﺗﻘﻊ ﺍﻷﺭﺽ ﺑﲔ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ‪.‬‬
‫‪ -2‬ﻳﺤﺪﺙ ﺍﳋﺴﻮﻑ ﺍﳉﺰﺋﻲ ﻟﻠﻘﻤﺮ‬ ‫‪32‬‬ ‫‪47.1‬‬ ‫‪20‬‬ ‫‪62.5‬‬
‫ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻘﻤﺮ ﻣﺘﻮﺍﺟﺪﺍ ﻓﻲ‬
‫ﻣﻨﻄﻘﺔ ﻇﻠﻴﻞ ﺍﻷﺭﺽ ﺣﻴﺚ ﺗﺼﻠﻪ‬
‫ﺍﻷﺷﻌﺔ ﺍﻟﺸﻤﺴﻴﺔ ﻣﻦ ﺟﺰﺀ ﻣﻦ‬
‫ﺍﻟﺸﻤﺲ ﻓﻘﻂ‪.‬‬
‫‪ -3‬ﻳﺤﺪﺙ ﺍﳋﺴﻮﻑ ﺍﳉﺰﺋﻲ ﻟﻠﻘﻤﺮ‬ ‫‪15‬‬ ‫‪22.1‬‬ ‫‪04‬‬ ‫‪12.5‬‬
‫ﻋﻨﺪﻣﺎ ﻳﻘﻊ ﺍﻟﻘﻤﺮ ﻓﻲ ﻣﺨﺮﻭﻁ ﻇﻞ‬
‫ﺍﻷﺭﺽ‪.‬‬
‫‪ -4‬ﻳﺤﺪﺙ ﺍﳋﺴﻮﻑ ﺍﳉﺰﺋﻲ ﻟﻠﻘﻤﺮ‬ ‫‪06‬‬ ‫‪08.8‬‬ ‫‪02‬‬ ‫‪06.3‬‬
‫ﻋﻨﺪﻣﺎ ﻻ ﳝﻜﻦ ﻟﻸﺷﻌﺔ ﺍﻟﺸﻤﺴﻴﺔ‬
‫ﺃﻥ ﺗﺼﻠﻪ ﻷﻧﻪ ﻳﻜﻮﻥ ﻣﺤﺠﻮﺑﺎ ﺑﺎﻷﺭﺽ‬
‫ﻋﻦ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﺍﳌﺠﻤﻮﻉ‬ ‫‪56‬‬ ‫‪82.4‬‬ ‫‪27‬‬ ‫‪84.4‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﳌﻠﻐﺎﺓ‬ ‫‪12‬‬ ‫‪17.6‬‬ ‫‪05‬‬ ‫‪15.6‬‬
‫ﺍﳌﺠﻤﻮﻉ ﺍﻟﻜﻠﻲ‬ ‫‪68‬‬ ‫‪100‬‬ ‫‪32‬‬ ‫‪100‬‬

‫‪٢٩٠‬‬
 ‫ﺃﻱ ﻭﻓﻘﻮﺍ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ ﺭﻗﻢ ‪ 2‬ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻭﺻﻔﺎ ﻭﺗﻔﺴﻴﺮﺍ ﻋﻠﻤﻴﺎ ﻓﻴﺰﻳﺎﺋﻴﺎ‬
‫ﻟﻈﺎﻫﺮﺓ ﺍﳋﺴﻮﻑ ﺍﳉﺰﺋﻲ ﻟﻠﻘﻤﺮ ﻣﻊ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﻲ ﲢﺪﺙ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ‪,‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ ﺃﻥ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻋﻮﳉﺖ ﻓﻲ ﺍﻟﺪﺭﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﳌﻘﺘﺮﺣﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳌﺪﺭﺳﻲ ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻘﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﺩﺭﺍﺳﺔ ﻇﺎﻫﺮﺓ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻓﻲ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻛﺘﻮﻇﻴﻒ ﻟﻠﻤﻌﺎﺭﻑ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻧﺸﺎﻃﺎﺕ ﺍﻟﺘﻼﻣﻴﺬ‬
‫ﺍﳌﻘﺘﺮﺣﺔ ﻓﻲ ﺍﳌﻨﻬﺎﺝ ﻭﺍﻟﻮﺛﻴﻘﺔ ﺍﳌﺮﺍﻓﻘﺔ ﻛﺈﳒﺎﺯ ﺃﳕﻮﺫﺝ ﲡﺮﻳﺒﻲ ﻳﺼﻔﻮﻥ ﺑﻪ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ‪.‬‬
‫ﻳﻼﺣﻆ ﺃﻥ ﻧﺴﺒﺔ ﺍﳌﺴﺘﺠﻮﺑﲔ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﺍﻟﺘﻼﻣﻴﺬ( ﺍﻟﺬﻱ ﺃﻋﻄﻮﺍ ﺍﻹﺟﺎﺑﺎﺕ ﻏﻴﺮ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ﻣﻨﺨﻔﻀﺔ ﻣﻘﺎﺭﻧﺔ ﺑﺎﻟﺴﺆﺍﻝ ‪» 6‬ﻛﺴﻮﻑ ﻛﻠﻲ ﻟﻠﺸﻤﺲ« ﺣﻴﺚ ﻧﺴﺒﺔ ﺍﳌﺴﺘﺠﻮﺑﲔ ﺍﻟﺘﻲ ﺍﺧﺘﺎﺭﺕ‬
‫ﺍﻹﺟﺎﺑﺎﺕ ﻏﻴﺮ ﺍﻟﻜﺎﻣﻠﺔ ﻣﺮﺗﻔﻌﺔ ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﻋﺪﻡ ﻛﻔﺎﺀﺓ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﻣﺤﺪﻭﺩﻳﺔ‬
‫ﺍﻟﺘﻼﻣﻴﺬ ﻟﻔﻬﻢ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ‪.‬‬

‫‪ 2-9‬ﻣﻨﺎﻗﺸﺔ ﻧﺘﺎﺋﺞ اﻟﺪراﺳﺔ‪:‬‬

‫ﻋﻨﺪ ﺍﻟﺘﺪﻗﻴﻖ ﻓﻲ ﺍﳌﻌﺎﳉﺔ ﺍﻹﺣﺼﺎﺋﻴﺔ ﺍﻟﻮﺻﻔﻴﺔ ﺃﺛﻨﺎﺀ ﻋﺮﺽ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻷﺳﺌﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻳﻼﺣﻆ ﺃﻥ ﻣﻨﺎﻗﺸﺔ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺗﻜﻮﻥ ﻭﻓﻖ ﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﳌﺼﺎﻏﺔ ﺳﺎﺑﻘﺎ ﻛﻤﺎ ﻳﻠﻲ‪.‬‬

‫‪ 1-2-9‬اﻟﻨﺘﺎﺋﺞ اﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺿﻴﺔ ا‪¤‬وﻟﻲ‪:‬‬

‫‪ -‬ﺗﺄﺛﻴﺮ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‪.‬‬
‫ﻳﻌﺘﺒﺮ ﺗﻌﺪﻳﻞ ﻭﺗﻄﻮﻳﺮ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﻟﻀﻮﺋﻴﺔ ﻣﻦ ﺃﻫﻢ ﻣﻬﺎﻡ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‪ .‬ﲤﻨﺢ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﹹﻓﺮﺹ ﻹﺑﺮﺍﺯ‬
‫ﺃﻓﻜﺎﺭﻫﻢ ﻭﺁﺭﺍﺋﻬﻢ ﻭﻣﻮﺍﻗﻔﻬﻢ ﻭﺍﻗﺘﺮﺍﺣﺎﺗﻬﻢ ﻓﻲ ﺷﻜﻞ ﺗﺼﻮﺭﺍﺕ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻘﻮﱘ ﺍﻟﺘﺸﺨﻴﺼﻲ‬
‫ﺃﻱ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺛﻢ ﻓﻲ ﺍﳌﺮﺣﻠﺔ ﺍﳌﻮﺍﻟﻴﺔ ﻣﻦ ﺍﻟﺪﺭﺱ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻧﻘﻮﻡ ﻤﺑﻨﺎﻗﺸﺔ‬
‫ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻗﺼﺪ ﺗﺼﺤﻴﺤﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺧﺎﻃﺌﺔ‪ ,‬ﺃﻱ ﻻ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﺃﻭ‬
‫ﺗﻌﺪﻳﻠﻬﺎ ﻭﺗﻄﻮﻳﺮﻫﺎ ﺇﻥ ﻛﺎﻧﺖ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﺼﺤﺔ ﺃﻭ ﺗﺄﻛﻴﺪﻫﺎ ﻭﺗﺜﺒﻴﺘﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ ﻭﻗﺪ ﺗﺘﻢ‬
‫ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺇﳒﺎﺯ ﻧﺸﺎﻃﺎﺕ ﲡﺮﻳﺒﻴﺔ ﻭﻻﺣﻈﻨﺎ ﻋﻨﺪﺋﺬ ﻣﺪﻱ ﺗﺄﺛﻴﺮ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‬
‫ﻋﻠﻰ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ .‬ﻛﻤﺜﺎﻝ ﻋﻠﻰ ﻋﺮﺿﻨﺎ ﻧﺸﺎﻁ ﻳﺘﻜﻮﻥ ﻣﻦ ‪ 4‬ﺭﺳﻮﻣﺎﺕ ﺣﻮﻝ ﻇﺎﻫﺮﺓ‬
‫»ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ« ﻋﻠﻰ ‪ 8‬ﻣﺠﻤﻮﻋﺎﺕ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﻭﻓﻲ ﻛﻞ ﻣﻨﻬﺎ ‪ 4‬ﻃﻠﺒﺔ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ ,‬ﺛﻢ ﻃﻠﺒﻨﺎ ﻣﻨﻬﻢ ﺗﻔﺴﻴﺮ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﺑﺎﻟﻌﲔ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﺮﺳﻢ ﺍﻟﺼﺤﻴﺢ‪ ,‬ﺃﻱ ﺍﻟﺘﻌﺮﻑ‬

‫‪٢٩١‬‬
‫ﻋﻠﻰ ﺍﻟﺮﺳﻢ ﺍﻟﺬﻱ ﻳﻮﺿﺢ ﺗﻔﺴﻴﺮ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻭﺍﳌﻀﺎﺀﺓ ﺑﺎﻟﻌﲔ ﻓﻜﺎﻧﺖ ﺍﻗﺘﺮﺍﺣﺎﺕ ﺍﻟﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -‬ﻳﺠﻤﻊ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺄﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺮﻯ ﺇﻻ ﺑﻮﺟﻮﺩ ﺍﻟﻀﻮﺀ ﺃﻱ ﻻ ﻧﺮﻯ ﻓﻲ ﺍﻟﻈﻼﻡ‪.‬‬
‫‪ -‬ﺗﺮﻯ ﺍﳌﺠﻤﻮﻋﺎﺕ ‪1‬ﻭ ‪2‬ﻭ‪ 6‬ﺑﺄﻧﻪ ﻧﺤﺘﺎﺝ ﺇﻟﻲ ﺍﻟﻀﻮﺀ ﻟﺮﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ‪ ,‬ﻭﻟﻜﻦ ﺍﳌﺸﻜﻠﺔ ﺃﻧﻬﻢ ﻟﻢ‬
‫ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺗﻔﺴﻴﺮ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ ﻭﺍﳉﺴﻢ ﺍﻟﺬﻱ ﻳﺮﻭﻧﻪ‪ :‬ﺍﻟﺮﺳﻢ)‪.(1‬‬
‫‪ -‬ﺗﻘﺮ ﺍﳌﺠﻤﻮﻋﺔ ‪ 3‬ﺑﻮﺟﻮﺩ ﻋﻼﻗﺔ ﺑﲔ ﻣﺼﺪﺭ ﺍﻟﻀﻮﺀ ﻭﺍﳉﺴﻢ ﻭﻟﻜﻦ ﻻ ﻳﺪﺭﻛﻮﻥ ﻭﺟﻮﺩ ﻋﻼﻗﺔ‬
‫ﺑﲔ ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﻳﺮﻭﻧﻪ ﻭﺍﻟﻌﲔ‪ :‬ﺍﻟﺮﺳﻢ )‪.(2‬‬
‫‪ -‬ﺗﻌﺘﻘﺪ ﺍﳌﺠﻤﻮﻋﺘﺎﻥ ‪ 5‬ﻭ‪ 8‬ﺑﻮﺟﻮﺩ ﻋﻼﻗﺔ ﺑﲔ ﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ ﻭﺍﻟﻌﲔ‪ ,‬ﻭﻟﻜﻦ ﻋﻠﻰ ﺃﺳﺎﺱ‬
‫ﺃﻥ ﺍﻟﻌﲔ ﺗﻘﻮﻡ »ﺑﺎﻟﺮﺅﻳﺔ«‪ ,‬ﺣﻴﺚ ﻫﻲ ﺍﻟﺘﻲ ﻳﺼﺪﺭ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ ﻭﻳﺘﺠﻪ ﻧﺤﻮ ﺍﳉﺴﻢ‪ ,‬ﻓﻬﻢ‬
‫ﻓﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﻣﻨﺒﻊ ﺿﻮﺋﻲ ﻹﺿﺎﺀﺓ ﺍﳉﺴﻢ‪ ,‬ﻭﺇﻟﻰ ﺍﻟﻌﲔ ﻟﺘﻮﺟﻴﻪ ﺍﻟﺮﺅﻳﺔ‪,‬‬
‫ﻓﻴﻌﺘﺒﺮﻭﻥ ﺍﻟﻌﲔ ﻣﺴﺌﻮﻟﺔ ﻋﻦ ﺍﻟﺮﺅﻳﺔ ﻟﻴﺲ ﻟﻜﻮﻧﻬﺎ ﻣﺴﺘﻘﺒﻠﺔ ﻟﻠﻀﻮﺀ ﻭﻟﻜﻦ ﻛﻌﻨﺼﺮ ﻓﺎﻋﻞ‬
‫ﺗﺘﺪﺧﻞ ﻭﺗﺘﻮﺟﻪ ﺇﻟﻰ ﺍﻟﺸﻲﺀ ﻟﺘﺤﺼﻞ ﻋﻠﻰ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ :‬ﺍﻟﺮﺳﻢ )‪.(3‬‬
‫‪ -‬ﲢﺪﺩ ﺍﳌﺠﻤﻮﻋﺘﺎﻥ ‪ 4‬ﻭ‪ 7‬ﺍﻟﻌﻼﻗﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺍﳌﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ ﻭﺍﳉﺴﻢ ﻭﺍﻟﻌﲔ‬
‫ﺑﺤﺚ ﻳﻜﻮﻥ ﺍﲡﺎﻩ ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﳌﻨﺒﻊ ﺇﻟﻰ ﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ ﻧﺤﻮ ﺍﻟﻌﲔ‪ :‬ﺍﻟﺮﺳﻢ )‪.(4‬‬

‫‪٢٩٢‬‬
 ‫ﺗﺒﲔ ﺍﻻﻗﺘﺮﺍﺣﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻮﻧﻬﺎ ﻣﻌﻬﻢ‬
‫ﺇﻟﻰ ﺍﻟﺪﺭﺱ ﺣﻮﻝ ﻇﺎﻫﺮﺓ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﻗﺒﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ ,‬ﻳﺘﻀﺢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﺃﻥ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻧﺼﻒ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻗﺒﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻟﻢ ﻳﻮﻓﻘﻮﺍ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺮﺳﻢ ﺍﻟﺬﻱ ﻳﻔﺴﺮ‬
‫ﻇﺎﻫﺮﺓ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﻋﻠﻤﻴﺎ ﻓﻴﺰﻳﺎﺋﻴﺎ ﻟﻜﻮﻧﻬﻢ ﻳﺤﻤﻠﻮﻥ ﻣﻌﻬﻢ ﺇﻟﻰ ﺍﻟﺪﺭﺱ ﺗﺼﻮﺭﺍﺕ ﺳﺎﺫﺟﺔ ﺑﺪﺍﺋﻴﺔ‪,‬‬
‫ﺇﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺗﺮﺗﺒﻂ ﺑﺘﻄﻮﺭ ﻇﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ‪ ,‬ﺣﻴﺚ ﳒﺪ ﺃﻥ‬
‫ﺍﻟﺘﺼﻮﺭ ﻛﺎﻥ ﺳﺎﺋﺪﺍ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻮﻧﺎﻥ ﺃﻣﺜﺎﻝ ﻓﻴﺜﺎﻏﻮﺭﺙ )‪ 480 - 570‬ﻕ‪.‬ﻡ(‪ ,‬ﻭﺍﺳﺘﻤﺮ ﻫﺬﺍ‬
‫ﺍﻟﺘﺼﻮﺭ ﺇﻟﻰ ﺃﻥ ﺟﺎﺀ ﺑﻄﻠﻴﻤﻮﺱ )‪ 160 - 100‬ﻡ( ﺍﻟﺬﻱ ﻋﺎﺭﺽ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ‪ ,‬ﻣﻌﺘﺒﺮﺍ ﺃﻧﻪ ﻟﻮ ﻛﺎﻧﺖ‬
‫ﺍﻟﻌﲔ ﻫﻲ ﺍﻟﺘﻲ ﺗﺒﻌﺚ ﺃﺷﻌﺔ ﺍﻟﻀﻮﺀ ﻻﺳﺘﻄﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺮﻯ ﺍﻷﺟﺴﺎﻡ ﻭﻟﻮ ﻓﻲ ﺍﻟﻈﻼﻡ ﻭﺭﻗﻰ‬
‫ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻋﻨﺪﺋﺬ ﺇﻟﻰ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻲ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﺗﺘﻢ ﺑﺴﺒﺐ »ﺍﻟﺘﺄﺛﻴﺮ ﺍﳌﺘﻼﺯﻡ ﻷﺷﻌﺔ‬
‫ﺍﻟﺮﺅﻳﺔ ﺃﻱ ﺍﻷﺷﻌﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﻟﻌﲔ ﻭﺍﻟﻀﻮﺀ ﺍﻟﺴﺎﻗﻂ ﻣﻦ ﺍﳌﻨﺒﻊ ﻋﻠﻰ ﺍﳉﺴﻢ ﺍﳌﺮﺍﺩ ﺭﺅﻳﺘﻪ‪.‬‬
‫)‪.(Josef, Leisen & Jorg Kreutz; 2066,s.28‬‬
‫ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ ﺗﺒﲔ ﺃﻳﻀﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻛﺎﻧﺖ ﻫﻲ ﺍﻷﺧﺮﻯ ﺧﺎﻃﺌﺔ ﻷﻥ ﺍﻟﺮﺅﻳﺔ ﻓﻲ ﺍﻟﻮﺍﻗﻊ‬
‫ﲢﺼﻞ ﻋﻨﺪﻣﺎ ﺗﺴﺘﻘﺒﻞ ﺍﻟﻌﲔ ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﳉﺴﻢ ﺍﳌﻀﻲﺀ ﺑﺬﺍﺗﻪ ﺃﻭ ﻣﻦ ﺍﳉﺴﻢ ﺍﻟﻨﺎﺛﺮ ﻟﻠﻀﻮﺀ ﺃﻭ‬
‫ﺍﻟﻌﺎﻛﺲ ﻟﻪ‪ ,‬ﻣﺜﻠﻤﺎ ﻓﺼﻞ ﻓﻲ ﺫﻟﻚ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﺍﻟﻌﺮﺑﻲ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻬﻴﺜﻢ )‪1039 - 965‬‬
‫ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﳌﻨﺎﻇﺮ« ﺍﻟﺬﻱ ﻳﻌﺘﺒﺮ ﺍﳌﺮﺟﻊ ﺍﻷﺳﺎﺳﻲ ﻭﺍﻟﻮﺣﻴﺪ ﻓﻲ ﺗﻄﻮﻳﺮ ﻣﻌﺎﺭﻑ ﻋﻠﻢ ﺍﻟﻀﻮﺀ‬
‫ﺍﻟﻬﻨﺪﺳﻲ ﺇﻟﻰ ﻏﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪ ,‬ﻏﻴﺮ ﺃﻥ ﻫﺬﺍ ﻳﺒﻘﻰ ﺗﻔﺴﻴﺮﺍ ﻋﻠﻤﻴﺎ ﻓﻴﺰﻳﺎﺋﻴﺎ‪ ,‬ﻷﻧﻪ‬
‫ﺗﺒﲔ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻥ ﻇﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ ﲢﺼﻞ ﻧﺘﻴﺠﺔ ﺳﻴﺮﻭﺭﺓ ﻓﻴﺰﻳﺎﺋﻴﺔ ﻭﺑﻴﻮﻟﻮﺟﻴﺔ ﺑﲔ ﺍﻟﻌﲔ ﻛﻌﻀﻮ‬
‫ﻟﻠﺮﺅﻳﺔ ﻭﺍﳉﻬﺎﺯ ﺍﻟﻌﺼﺒﻲ )ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ,‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ‪ ,2003 ,‬ﺹ ‪.(173‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻓﻘﺪ ﺃﻓﺮﺯﺕ ﻧﺘﺎﺋﺞ ﺍﻻﺳﺘﺒﻴﺎﻥ ﺑﺄﻧﻪ ﺣﺼﻞ ﺗﻄﻮﻳﺮ ﻭﺗﻌﺪﻳﻞ ﺗﺼﻮﺭﺍﺕ‬
‫ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﻛﻤﺎ ﺗﺒﲔ ﻧﺘﺎﺋﺞ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﻟﻪ ﻋﻼﻗﺔ ﻣﺒﺎﺷﺮﺓ ﺑﺎﻟﻨﺸﺎﻁ‬
‫ﺍﳌﻘﺘﺮﺡ ﺁﻧﻔﺎ‪ ,‬ﺣﻴﺚ ﳒﺪ ﻧﺴﺒﺔ )‪ (% 43٫8‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﳌﺴﺘﺠﻮﺑﲔ ﲤﻜﻨﻮﺍ ﻣﻦ ﺗﺼﺤﻴﺢ‬
‫ﺗﺼﻮﺭﺍﺗﻬﻢ‪ ,‬ﺣﻴﺚ ﺗﻮﺻﻠﻮﺍ ﺇﻟﻰ ﲢﺪﻳﺪ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‪» :‬ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ ﻳﺼﺪﺭ ﺍﳉﺴﻢ‬
‫ﺍﳌﻀﻲﺀ ﺍﻟﻀﻮﺀ ﺃﻭ ﻋﻨﺪﻣﺎ ﻳﻨﺜﺮ ﺍﳉﺴﻢ ﺍﳌﻀﺎﺀ ﺍﻟﻀﻮﺀ‪ ,‬ﻭﻳﺼﻞ ﺇﻟﻰ ﺍﻟﻌﲔ ﻣﺒﺎﺷﺮﺓ«‪ ,‬ﻭﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ‬
‫ﺍﳉﺪﺍﻭﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺘﻲ ﲤﺜﻞ ﺍﻷﺟﻮﺑﺔ ﺍﳌﻘﺘﺮﺣﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻨﻬﺎ ﻭﺍﳋﺎﻃﺌﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞ ﺍﻷﺳﺌﻠﺔ‪,‬‬
‫ﳒﺪ ﺑﺄﻥ ﻧﺴﺒﺔ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﺘﻲ ﺗﻮﺻﻠﺖ ﺇﻟﻰ ﲢﺪﻳﺪ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ ﺗﺒﺮﺯﻩ ﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ‬
‫ﺍﳌﺮﺗﻔﻌﺔ ﻓﻲ ﻫﺬﻩ ﺍﳉﺪﺍﻭﻝ‪ ,‬ﻟﻜﻮﻥ ﺍﻻﺳﺘﺒﻴﺎﻥ ﺃﳒﺰ ﺑﻌﺪ ﻣﻌﺎﳉﺔ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻓﻲ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪.‬‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻓﻲ ﺍﻻﺳﺘﺒﻴﺎﻥ‪ ,‬ﻳﻼﺣﻆ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‬
‫‪٢٩٣‬‬
‫ﺗﺄﺛﻴﺮ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ‪ ,‬ﺣﻴﺚ ﳒﺪ ﻧﺴﺒﺔ ﻛﺒﻴﺮﺓ‬
‫ﻣﻨﻬﻢ ﻭﻓﻘﺖ ﻓﻲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻷﺟﻮﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ )‪ (% 78‬ﻭﻣﻔﻬﻮﻡ‬
‫ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ )‪ (% 75‬ﻭﻣﻔﻬﻮﻡ ﻇﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ )‪ (% 43٫8‬ﻭﻣﻔﻬﻮﻣﺎ ﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ‬
‫ﻭﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ )‪ (% 40٫6‬ﻭﻣﻔﻬﻮﻣﺎ ﺍﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ )‪ (% 37٫5‬ﻭﻣﻔﻬﻮﻡ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ‬
‫)‪ ,(% 62٫5‬ﺑﻴﻨﻤﺎ ﳒﺪ ﻧﺴﺒﺔ )‪ (% 00‬ﻟﻢ ﺗﻮﻓﻖ ﻓﻲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﺴﺆﺍﻝ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻣﻔﻬﻮﻡ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﻭﻟﻜﻦ ﻣﻘﺎﺭﻧﺔ ﺑﺎﻷﺳﺌﻠﺔ ﺍﳋﻤﺴﺔ ﺍﻷﺧﺮﻯ‪ ,‬ﺃﻳﻦ ﻭﻓﻖ‬
‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﺇﺑﺮﺍﺯ ﻛﻔﺎﺀﺗﻬﻢ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻷﺟﻮﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ,‬ﻛﻤﺎ ﺗﺒﲔ ﺍﻟﻨﺴﺐ ﺃﻋﻼﻩ‪,‬‬
‫ﻧﻘﻮﻝ ﺇﻥ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻷﻭﻟﻰ ﻣﺤﻘﻘﺔ ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ ﻣﺪﻯ ﺗﺄﺛﻴﺮ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺕ‬
‫ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬
‫‪ 2-2-9‬اﻟﻨﺘﺎﺋﺞ اﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺿﻴﺔ اﻟﺜﺎﻧﻴﺔ‪:‬‬
‫‪ -‬ﻋﻼﻗﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺘﻲ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ‬
‫ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺗﻼﻣﻴﺬ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪:‬‬
‫ﻳﻈﻬﺮ ﻣﻦ ﺧﻼﻝ ﻋﺮﺽ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻮﺍﺭﺩﺓ‬
‫ﻓﻲ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﺍﳌﺘﻤﺜﻠﺔ ﻓﻲ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻭﻣﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻭﻣﻔﻬﻮﻡ ﻇﺎﻫﺮﺓ‬
‫ﺍﻟﺮﺅﻳﺔ ﻭﻣﻔﻬﻮﻣﺎ ﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ ﻭﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ ﻭﻣﻔﻬﻮﻣﺎ ﺍﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ‬
‫ﻭﻣﻔﻬﻮﻡ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﺃﺳﺎﺳﻴﺔ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ‬
‫ﻟﺪﻯ ﺗﻼﻣﻴﺬ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻷﺩﺍﺀ ﻭﻇﻴﻔﺔ ﺍﻷﺳﺘﺎﺫ‪.‬‬
‫ﻳﻼﺣﻆ ﺑﺄﻥ ﺍﻷﺳﺘﺎﺫ ﻓﻲ ﺍﳌﻴﺪﺍﻥ ﻳﻮﺍﺟﻪ ﺻﻌﻮﺑﺎﺕ ﺗﻌﻠﻴﻤﻴﺔ ﻭﻣﻨﻬﺠﻴﺔ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ‬
‫ﻳﻨﺒﻐﻲ ﻣﻌﺎﳉﺘﻬﺎ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ‪ ,‬ﻭﻋﻠﻴﻪ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻟﺘﺤﺪﻳﺪ ﺩﺭﺟﺔ ﺻﻌﻮﺑﺘﻬﺎ ﻭﺫﻟﻚ ﻻﺧﺘﻴﺎﺭ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺗﻌﻠﻴﻢ ﻓﻌﺎﻟﺔ )ﺣﺴﻦ ﺣﺴﲔ ﺯﻳﺘﻮﻥ‪,‬‬
‫‪ ,2003‬ﺍﻟﺴﻠﻴﻢ‪ ,2004 ,‬ﺳﻠﻴﻤﺎﻥ ‪ (2006‬ﺗﺴﺎﻋﺪ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻋﻠﻰ ﺇﳒﺎﺯ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻓﻖ‬
‫ﻃﺮﺍﺋﻖ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳊﺪﻳﺜﺔ »ﻃﺮﻳﻘﺔ ﻭﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ« ﺍﻟﺘﻲ ﺗﺘﻄﻠﺐ ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺘﺼﻮﺭﺍﺕ‬
‫ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﺘﻼﻣﻴﺬ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻹﺩﺭﺍﺟﻬﺎ ﻭﻣﻌﺎﳉﺘﻬﺎ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ .‬ﻭﺑﺤﻜﻢ ﺃﻥ‬
‫ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ ﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻜﻮﻥ ﺍﻟﻄﻠﺒﺔ ﻟﺘﻮﻇﻴﻔﻬﻢ ﻛﺄﺳﺎﺗﺬﺓ ﻓﻲ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻓﻲ‬
‫ﺍﳉﺰﺍﺋﺮ‪ ,‬ﻓﻼﺑﺪ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺼﻌﻮﺑﺎﺕ‪ ,‬ﺍﻟﺘﻲ ﻗﺪ ﻳﺼﺎﺩﻓﻬﺎ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﻓﻲ ﺍﳌﻴﺪﺍﻥ ﻣﺴﺘﻘﺒﻼ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‪ ,‬ﺃﻱ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺒﻨﻰ ﺍﻟﺼﻌﻮﺑﺎﺕ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﺎﶈﺘﻮﻯ ﺍﳌﻌﺮﻓﻲ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻣﻨﻬﺎﺝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻟﻜﻞ ﺍﳌﺠﺎﻻﺕ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺍﳌﻘﺘﺮﺣﺔ ﻓﻲ ﺍﳌﻨﻬﺎﺝ‪ ,‬ﺛﻢ ﻣﻌﺎﳉﺘﻬﺎ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻣﻊ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ‬
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 ‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ‪ ,‬ﻭﻛﺬﺍ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ,‬ﻭﺫﻟﻚ ﻻﻛﺘﺸﺎﻑ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﻹﺩﺭﺍﺟﻬﺎ ﻭﻣﻌﺎﳉﺘﻬﺎ ﺑﻬﺪﻑ ﺍﻟﺘﻐﻴﻴﺮ ﻭﺍﻟﺘﻄﻮﻳﺮ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‪.‬‬
‫ﻧﺒﲔ ﻓﻴﻤﺎ ﻳﻠﻲ ﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﻟﻠﺘﺼﻮﺭﺍﺕ ﺍﳋﺎﻃﺌﺔ ﺍﻟﺘﻲ ﺃﻓﺮﺯﺗﻬﺎ ﺍﻟﻨﺘﺎﺋﺞ ﻓﻲ ﺍﳉﺪﺍﻭﻝ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺪﺭﺟﺔ ﻓﻲ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻄﺮﻭﺣﺔ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪ (% 9٫4) :‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺗﺮﻯ ﺃﻥ »ﺍﻷﺟﺴﺎﻡ‬
‫ﺍﳌﻀﻴﺌﺔ ﻻ ﺗﺼﺪﺭ ﺍﻟﻀﻮﺀ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻧﻲ‪ (% 15٫7) :‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺗﺮﻯ ﺃﻥ‬
‫ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﺗﺼﺪﺭ ﺍﻟﻀﻮﺀ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﻇﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ‪ (% 56٫2) :‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺗﻘﺮ ﺑﺄﻥ ﺍﻟﻀﻮﺀ‬
‫ﻳﺼﺪﺭ ﻣﻦ ﺍﻟﻌﲔ ﺇﻟﻰ ﺍﳉﺴﻢ ﻟﺮﺅﻳﺔ ﻫﺬﺍ ﺍﳉﺴﻢ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻭﻣﻔﻬﻮﻡ ﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺍﺑﻊ‪(% 43٫8) :‬‬
‫ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺗﻌﺘﻘﺪ ﺃﻧﻨﺎ ﻧﺮﻯ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﺷﻜﻞ ﻣﺴﺘﻘﻴﻤﺎﺕ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻟﻈﻞ ﻭﻣﻔﻬﻮﻡ ﺍﻟﻈﻠﻴﻞ ﺍﻟﺴﺆﺍﻝ ﺍﳋﺎﻣﺲ‪ (% 43٫6) :‬ﻟﻢ ﺗﺘﻤﻜﻦ ﻣﻦ ﺗﻮﻇﻴﻒ ﺍﳌﻔﻬﻮﻣﲔ‬
‫ﻟﺘﻔﺴﻴﺮ ﺍﻟﻈﺎﻫﺮﺓ ﻋﻠﻤﻴﺎ ﻓﻴﺰﻳﺎﺋﻴﺎ ﺛﻢ ﺗﺒﺮﻳﺮ ﻫﺬﺍ ﺍﻟﺘﻔﺴﻴﺮ ﺑﺎﳌﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ ﺍﻟﻨﻘﻄﻲ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺩﺱ‪ (% 87٫5) :‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﺧﺘﺎﺭﺕ‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﳋﺎﻃﺌﺔ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺑﻊ‪ (% 21٫9) :‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﺧﺘﺎﺭﺕ ﺍﻷﺟﻮﺑﺔ‬
‫ﺍﳋﺎﻃﺌﺔ‪.‬‬
‫ﻳﻼﺣﻆ ﻣﻦ ﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺍﳋﺎﻃﺌﺔ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ‬
‫ﻣﺠﺎﻝ ﺍﻟﻀﻮﺀ ﻟﻠﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﺃﻥ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ ﺑﻌﺪ ﻣﻦ‬
‫ﺍﻛﺘﺴﺎﺏ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺗﻮﻇﻴﻔﻬﺎ ﻓﻲ ﻭﺻﻒ ﻭﺗﻔﺴﻴﺮ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﺍﻟﺪﺭﺱ‬
‫ﻭﺧﺎﺭﺟﻪ‪.‬‬
‫ﻭﻟﻬﺬﺍ ﻳﻨﺒﻐﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻟﺘﻲ ﻻ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﺘﻔﺴﻴﺮﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ‬
‫ﻟﻠﻈﻮﺍﻫﺮ ﺍﳌﻘﺘﺮﺣﺔ ﻓﻲ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺫﻟﻚ ﺣﺘﻰ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺨﺘﻠﻒ ﺍﻟﺼﻌﻮﺑﺎﺕ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻬﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ ﻳﺼﺎﺩﻓﻬﺎ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻹﺩﺭﺍﺟﻬﺎ ﻭﻣﻌﺎﳉﺘﻬﺎ‬
‫ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻧﻈﺮﺍ ﻟﻌﻼﻗﺘﻬﺎ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﺘﻠﻤﻴﺬ‪ .‬ﻭﻋﻠﻴﻪ ﻳﻨﺒﻐﻲ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‬

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‫ﺃﻥ ﺗﺘﺒﻨﻰ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﺎﶈﺘﻮﻯ ﺍﳌﻌﺮﻓﻲ ﻟﻠﻤﻔﺎﻫﻴﻢ ﻓﻲ ﻣﻨﻬﺎﺝ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻟﻜﻞ ﻣﺠﺎﻻﺕ ﺍﻟﻔﻴﺰﻳﺎﺀ ﺍﳌﻘﺘﺮﺣﺔ‪ ,‬ﺛﻢ ﻣﻌﺎﳉﺘﻬﺎ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻣﻊ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ‪ ,‬ﻭﻛﺬﺍ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ,‬ﻭﺫﻟﻚ ﻻﻛﺘﺸﺎﻑ ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ ﻫﺬﻩ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﻹﺩﺭﺍﺟﻬﺎ ﻭﻣﻌﺎﳉﺘﻬﺎ ﺑﻬﺪﻑ ﺍﻟﺘﻐﻴﻴﺮ ﻭﺍﻟﺘﻄﻮﻳﺮ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺍﳋﺎﻃﺌﺔ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺗﺆﻛﺪ ﺑﺄﻧﻬﻢ‬
‫ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ ﺗﻐﻴﻴﺮ ﻭﺗﻄﻮﻳﺮ‪ ,‬ﻭﻟﺘﻌﺪﻳﻞ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﻋﻠﻤﻴﺔ‬
‫ﻓﻴﺰﻳﺎﺋﻴﺔ ﺗﺴﻤﺢ ﻟﻬﻢ ﺑﺘﻮﻇﻴﻔﻬﺎ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ ﺗﻮﻇﻴﻔﺎ ﺻﺤﻴﺤﺎ ﻭﺩﻗﻴﻘﺎ‪ ,‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻳﺆﻛﺪ ﻋﻼﻗﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺘﻲ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺑﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ‪.‬‬
‫‪ 3-2-9‬اﻟﻨﺘﺎﺋﺞ اﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺿﻴﺔ اﻟﺜﺎﻟﺜﺔ‪:‬‬
‫‪ -‬ﻭﺟﻮﺩ ﺗﺼﻮﺭﺍﺕ ﺧﺎﻃﺌﺔ ﻟﺒﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪.‬‬
‫ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻧﺘﺎﺋﺞ ﺍﳉﺪﺍﻭﻝ ﺍﻟﺴﺎﺑﻘﺔ ﻳﺘﻀﺢ ﺑﺄﻥ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﻭﺍﻟﺘﻼﻣﻴﺬ ﻳﺤﻤﻠﻮﻥ ﻣﻌﻬﻢ ﺇﻟﻰ ﺍﻟﺪﺭﺱ ﺗﺼﻮﺭﺍﺕ ﺧﺎﻃﺌﺔ ﻟﺒﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳋﺎﺻﺔ ﻤﺑﺠﺎﻝ ﺍﻟﻀﻮﺀ‬
‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﻈﻬﺮ ﻣﻦ ﺧﻼﻝ ﻋﺮﺽ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻬﺎ ﺃﻥ ﺃﻏﻠﺐ ﺍﳌﺴﺘﺠﻮﺑﲔ ﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ‬
‫ﻭﺻﻒ ﻭﺗﻔﺴﻴﺮ ﺍﻟﻈﻮﺍﻫﺮ ﺗﻔﺴﻴﺮﺍ ﻋﻠﻤﻴﺎ ﻓﻴﺰﻳﺎﺋﻴﺎ ﺃﻱ ﺃﻥ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻳﻮﻇﻔﻮﻥ ﻫﺬﻩ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺧﻄﺄ ﻹﺑﺮﺍﺯ ﺗﺼﻮﺭﺍﺗﻬﻢ‪ .‬ﻟﺬﻟﻚ ﻧﺤﺎﻭﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻬﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻷﺟﻮﺑﺔ‬
‫ﺍﳋﺎﻃﺌﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻹﺑﺮﺍﺯ ﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﺍﻟﺘﻲ ﺗﺒﲔ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳋﺎﻃﺌﺔ‬
‫ﺍﳌﺘﺸﺎﺑﻬﺔ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ‪ :‬ﺍﻟﺘﻲ ﻻ ﺗﺼﺪﺭ ﺍﻟﻀﻮﺀ ﺑﻨﻔﺴﻬﺎ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪,% 9٫4 :‬‬
‫ﺍﻟﺘﻼﻣﻴﺬ‪ ,(% 29٫5 :‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﻓﻰ ﻣﻊ ﺍﳌﻌﻨﻰ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻟﻸﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻣﺘﻄﻠﺒﺎﺕ‬
‫ﺍﳌﻨﻬﺎﺝ‪ ,‬ﻷﻥ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ ﻓﻲ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺘﻲ ﺗﺼﺪﺭ ﺍﻟﻀﻮﺀ ﺑﻨﻔﺴﻬﺎ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ‪ :‬ﺍﻟﺘﻲ ﺗﺼﺪﺭ ﺍﻟﻀﻮﺀ ﻭﻧﺮﺍﻫﺎ ﺑﺎﻟﻌﲔ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪,% 15٫7 :‬‬
‫ﺍﻟﺘﻼﻣﻴﺬ‪ (% 33٫9 :‬ﻫﺬﺍ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻲ ﺍﳊﻘﻴﻘﺔ ﻳﺘﻔﻖ ﻣﻊ ﻣﻌﻨﻰ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ‪ ,‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻮﺣﻲ‬
‫ﺑﺄﻧﻬﻢ ﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ ﺑﻌﺪ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﻭﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﻇﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ‪ :‬ﺗﺘﻢ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪﻣﺎ ﻳﺼﺪﺭ ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﻟﻌﲔ ﻭﻳﺼﻞ ﺇﻟﻰ ﺍﳉﺴﻢ ﺍﻟﺬﻱ‬
‫ﻧﺮﻳﺪ ﺭﺅﻳﺘﻪ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,% 56٫2 :‬ﺍﻟﺘﻼﻣﻴﺬ‪ .(% 32٫3 :‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ ﺑﺄﻥ ﺍﳌﺴﺘﺠﻮﺑﲔ‬
‫ﻣﺎﺯﺍﻟﻮﺍ ﻣﺮﺗﺒﻄﲔ ﺑﺘﺼﻮﺭﺍﺗﻬﻢ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻮﻧﻬﺎ ﻣﻌﻬﻢ ﺇﻟﻰ ﺍﻟﺪﺭﺱ ﻭﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ ﺑﻌﺪ ﻣﻦ ﺍﻟﺘﺨﻠﺺ‬

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 ‫ﻣﻨﻬﺎ ﺭﻏﻢ ﺃﻥ ﺍﻻﺳﺘﺒﻴﺎﻥ ﺃﳒﺰ ﺑﻌﺪ ﻣﻌﺎﳉﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ‬
‫ﺳﻮﺍﺀ ﻭﻋﻠﻴﻪ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪,‬‬
‫ﻟﻜﻮﻧﻪ ﺍﳌﻌﺮﻓﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‪ ,‬ﻷﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﺘﻤﻜﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻣﻦ‬
‫ﺍﻛﺘﺴﺎﺏ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ )ﻣﻔﻬﻮﻡ ﻇﺎﻫﺮﺓ ﺍﻟﺮﺅﻳﺔ( ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ ,‬ﻛﻴﻒ ﳝﻜﻦ ﻟﻬﻢ ﻣﻌﺎﳉﺔ‬
‫ﻣﺨﺘﻠﻒ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻓﻲ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻻﻧﺘﺸﺎﺭ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ ﻭﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ‪ :‬ﺭﺅﻳﺔ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ ﺍﻟﺘﻲ ﺗﻨﻔﺬ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺎﻓﺬﺓ ﻋﻠﻰ ﺷﻜﻞ ﻣﺴﺘﻘﻴﻤﺎﺕ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,% 43٫5 :‬ﺍﻟﺘﻼﻣﻴﺬ‪ .(% 50 :‬ﺗﺆﻛﺪ‬
‫ﻫﺬﻩ ﺍﻟﻨﺴﺐ ﻋﺪﻡ ﺗﻮﻇﻴﻒ ﻫﺬﻳﻦ ﺍﳌﻔﻬﻮﻣﲔ ﻟﺘﻔﺴﻴﺮ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺟﺰﻳﺌﺎﺕ ﺍﻟﻐﺒﺎﺭ ﻓﻲ ﻫﻮﺍﺀ‬
‫ﺍﻟﻐﺮﻓﺔ ﻭﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ ﺍﻟﺘﻲ ﺗﻨﻔﺬ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺎﻓﺬﺓ ﺇﻟﻰ ﺍﻟﻐﺮﻓﺔ ﻟﺘﻌﻠﻴﻞ ﻋﺪﻡ ﺭﺅﻳﺔ ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ‪,‬‬
‫ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﺍﻻﻛﺘﺴﺎﺏ ﺍﳋﻄﺄ ﳌﻔﻬﻮﻡ ﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺍﻟﻈﻞ ﻭﺍﻟﻈﻠﻴﻞ‪ :‬ﺗﻔﺴﻴﺮ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﻇﻞ ﺍﳉﺴﻢ ﻭﺍﳉﺴﻢ ﻧﻔﺴﻪ )ﺍﻟﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ‪ ,% 46٫8 :‬ﺍﻟﺘﻼﻣﻴﺬ‪ .(% 75 :‬ﻣﺎ ﻳﺆﻛﺪ ﺗﻮﻇﻴﻒ ﺍﳌﻔﻬﻮﻣﲔ ﻟﺘﻔﺴﻴﺮ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ‬
‫ﻇﻞ ﺍﳉﺴﻢ ﻭﺍﳉﺴﻢ ﻧﻔﺴﻪ‪ ,‬ﻋﻨﺪﻣﺎ ﻳﺴﻠﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺴﻢ ﻣﻦ ﻣﻨﺒﻌﲔ ﺿﻮﺋﻴﲔ ﻧﻘﻄﺘﲔ‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ‪ :‬ﺍﳋﻠﻂ ﺑﲔ ﻇﺎﻫﺮﺗﻲ ﺍﻟﻜﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺍﻟﻜﻠﻲ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪:‬‬
‫‪ ,% 87٫5‬ﺍﻟﺘﻼﻣﻴﺬ‪ .(% 67٫7 :‬ﻭﻗﺪ ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ ﻋﺪﻡ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ‬
‫ﻟﻠﻤﻌﺎﺭﻑ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﺪﻗﻴﻘﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻬﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺃﻭ ﺍﻣﺘﻼﻛﻬﻢ ﳌﻌﺎﺭﻑ ﻋﻠﻤﻴﺔ‬
‫ﺻﺤﻴﺤﺔ ﺣﻮﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻷﺻﻠﻴﺔ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﻭﻟﻜﻨﻬﻢ ﻳﻔﺘﻘﺪﻭﻥ ﺇﻟﻰ ﺗﻮﺳﻴﻌﻬﺎ ﻟﻮﺻﻒ ﺍﳊﺎﻟﺔ‬
‫ﺍﳋﺎﺻﺔ ﻟﻨﻔﺲ ﺍﻟﻈﺎﻫﺮﺓ »ﺍﻟﻜﺴﻮﻑ ﺍﻟﻜﻠﻲ ﻟﻠﺸﻤﺲ«‪.‬‬
‫‪ -‬ﻣﻔﻬﻮﻡ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ‪ :‬ﻳﺤﺪﺙ ﺍﳋﺴﻮﻑ ﺍﳉﺰﺋﻲ ﻟﻠﻘﻤﺮ ﻋﻨﺪﻣﺎ ﻳﻘﻊ ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ‬
‫ﻭﻓﻲ ﻣﺨﺮﻭﻁ ﻇﻞ ﺍﻷﺭﺽ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,% 21٫9 :‬ﺍﻟﺘﻼﻣﻴﺬ‪ .(% 35٫3 :‬ﻳﻈﻬﺮ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻬﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺃﻥ ﻧﺴﺒﺔ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳋﺎﻃﺌﺔ ﻣﻨﺨﻔﻀﺔ ﻟﺪﻯ ﺍﳌﺴﺘﺠﻮﺑﲔ ﻣﻘﺎﺭﻧﺔ ﺑﺎﻟﺴﺆﺍﻝ ﺍﳌﺘﻌﻠﻖ‬
‫ﺑﺎﻟﻜﺴﻮﻑ ﺍﻟﻜﻠﻲ ﻟﻠﺸﻤﺲ ﻭﻫﺬﺍ ﻣﺎ ﻳﺒﲔ ﺃﻥ ﻭﺻﻒ ﻭﺗﻔﺴﻴﺮ ﺑﻌﺾ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻻ ﻳﺸﻜﻞ‬
‫ﺻﻌﻮﺑﺔ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﻭﺍﻟﺘﻼﻣﻴﺬ‪ ,‬ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺘﻮﻇﻴﻒ ﺍﳌﻌﺎﺭﻑ ﺍﳌﻜﺘﺴﺒﺔ ﻣﻦ ﺍﻟﺪﺭﺱ‪.‬‬
‫ﻳﻼﺣﻆ ﻣﻦ ﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺟﻮﺩ ﺗﺼﻮﺭﺍﺕ ﺑﺪﻳﻠﺔ ﺧﺎﻃﺌﺔ ﻟﻠﻤﻔﺎﻫﻴﻢ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﻟﻀﻮﺋﻴﺔ ﻟﺪﻯ ﺍﻟﻄﻠﺒﺔ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ‪.‬‬

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 ‫‪ 4-2-9‬اﻟﻨﺘﺎﺋﺞ اﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﺮﺿﻴﺔ اﻟﺮاﺑﻌﺔ‪:‬‬
‫‪ -‬ﻫﻨﺎﻙ ﺗﻄﺎﺑﻖ ﻛﻠﻲ ﺑﲔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺗﺼﻮﺭﺍﺕ ﺍﻟﺘﻼﻣﻴﺬ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ‪.‬‬
‫ﻧﺒﲔ ﻓﻴﻤﺎ ﻳﻠﻲ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﻲ ﻭﻓﻖ ﻓﻴﻬﺎ ﻛﻞ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻓﻲ ﺇﺑﺮﺍﺯ ﺗﺼﻮﺭﺍﺗﻬﻢ‬
‫ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‪:‬‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﳌﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﻴﺌﺔ )ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,% 75 :‬ﺍﻟﺘﻼﻣﻴﺬ‪ (% 45٫6 :‬ﻳﻈﻬﺮ ﺑﺄﻥ‬
‫ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺣﻮﺍﻟﻲ ﻧﺼﻒ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻓﻘﻮﺍ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‪ ,‬ﺃﻱ ﺃﻥ‬
‫ﺍﻟﺘﻄﺎﺑﻖ ﻟﻴﺲ ﻛﻠﻴﺎ‪ ,‬ﻭﻧﻔﺲ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻔﻬﻮﻡ ﺍﻷﺟﺴﺎﻡ ﺍﳌﻀﺎﺀﺓ ﺣﻴﺚ )‪ (% 78٫1‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ ﻭ)‪ (% 42٫6‬ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻳﻀﺎ ﺗﻮﺻﻠﻮﺍ ﺇﻟﻰ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‪ ,‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻈﺎﻫﺮﺓ‬
‫ﺭﺅﻳﺔ ﺍﻷﺟﺴﺎﻡ ﻧﻼﺣﻆ ﺑﺄﻥ )‪ (% 43٫8‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭ)‪ (% 51٫5‬ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﺍﺗﻔﻘﺎ ﻧﻮﻋﺎ‬
‫ﻣﺎ ﻋﻠﻰ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﺍﻟﺘﻄﺎﺑﻖ ﻛﻠﻴﺎ ﺑﲔ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‬
‫ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﺘﻼﻣﻴﺬ ﺣﻮﻝ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻭﻧﻔﺲ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻔﻬﻮﻣﻲ ﺍﻻﻧﺘﺸﺎﺭ‬
‫ﺍﳌﺴﺘﻘﻴﻢ ﻟﻠﻀﻮﺀ ﻭﺃﳕﻮﺫﺝ ﺍﻟﺸﻌﺎﻉ ﺍﻟﻀﻮﺋﻲ‪ ,‬ﺣﻴﺚ )‪ (% 40٫6‬ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ )‪ (% 35٫8‬ﻣﻦ‬
‫ﺍﻟﺘﻼﻣﻴﺬ ﺗﻮﺻﻠﻮﺍ ﺃﻳﻀﺎ ﺇﻟﻰ ﻧﻔﺲ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‪ ,‬ﻛﻤﺎ ﻧﻼﺣﻆ ﺃﻳﻀﺎ ﻭﺟﻮﺩ ﺗﻄﺎﺑﻖ ﻭﻟﻜﻨﻪ ﻟﻴﺲ‬
‫ﻛﻠﻴﺎ ﺑﲔ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ )‪ (% 62٫5‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﺘﻼﻣﻴﺬ )‪(% 47٫1‬‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﳌﻔﻬﻮﻡ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ‪ ,‬ﺇﺫﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻳﻈﻬﺮ ﺃﻥ ﻫﻨﺎﻙ ﺗﻄﺎﺑﻘﺎﹱ‬
‫ﺑﲔ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﺘﻼﻣﻴﺬ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻓﺮﻉ‬
‫ﻓﻴﺰﻳﺎﺀ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺍﳌﺘﻮﺳﻂ )ﺍﻻﻋﺪﺍﺩﻱ(‪ ,‬ﺣﺘﻰ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻫﺬﺍ ﺍﻟﺘﻄﺎﺑﻖ ﻟﻴﺲ ﻛﻠﻴﺎ‪ ,‬ﻭﺗﻌﺘﺒﺮ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺇﻳﺠﺎﺑﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪ ,‬ﻷﻥ ﺍﻻﻧﺴﺠﺎﻡ ﺑﲔ‬
‫ﺍﶈﺘﻮﻯ ﺍﳌﻌﺮﻓﻲ ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻨﺪ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ﻳﻨﻌﻜﺲ‬
‫ﺇﻳﺠﺎﺑﻴﺎ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻌﻠﻤﻴﺔ‪ ,‬ﻛﻤﺎ ﻳﻌﺘﺒﺮ ﺃﻳﻀﺎ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ‬
‫ﻟﺪﻯ ﺍﻟﺘﻼﻣﻴﺬ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺿﺮﻭﺭﻳﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻦ‪ ,‬ﻟﻜﻮﻧﻬﺎ ﺳﻨﺪﺍ ﺗﻌﻠﻴﻤﻴﺎ ﻭﻣﻨﻬﺠﻴﺎ ﻳﺴﺎﻋﺪﻫﻢ ﻓﻲ ﺃﺩﺍﺀ ﻣﻬﺎﻣﻬﻢ ﻛﺄﺳﺎﺗﺬﺓ ﻣﺴﺘﻘﺒﻼ‪ ,‬ﻷﻥ ﻣﻦ‬
‫ﻭﺍﺟﺒﻬﻢ ﺗﻨﻔﻴﺬ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﻨﻬﺎﺝ ﺍﻟﺘﻲ ﺗﺆﻛﺪ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﺒﻨﺎﺀ‬
‫ﻣﺮﺍﺣﻞ ﺍﻟﺪﺭﺱ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﺧﺎﻃﺌﺔ ﻭﺑﺎﻟﺘﺎﻟﻲ ﺍﳌﻄﻠﻮﺏ ﺗﻌﺪﻳﻠﻬﺎ ﻭﺗﻄﻮﻳﺮﻫﺎ‬
‫ﺇﻟﻰ ﻣﻌﺎﺭﻑ ﻋﻠﻤﻴﺔ ﻓﻴﺰﻳﺎﺋﻴﺔ ﺃﻭ ﺻﺤﻴﺤﺔ ﻋﻨﺪﺋﺬ ﻻﺑﺪ ﻣﻦ ﺇﺩﻣﺎﺟﻬﺎ ﻭﺗﺜﺒﻴﺘﻬﺎ ﻓﻲ ﺍﻟﺒﻨﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ‬
‫ﻟﻠﺘﻠﻤﻴﺬ‪.‬‬

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 ‫ﻭﻋﻠﻴﻪ ﻫﻨﺎﻙ ﺗﻄﺎﺑﻖ ﺑﲔ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺗﺼﻮﺭﺍﺕ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻫﺬﺍ ﻣﺎ ﻳﺤﻘﻖ ﻫﺬﻩ‬
‫ﺍﻟﻔﺮﺿﻴﺔ‪.‬‬

‫‪ -١٠‬اﻻﻗﺘﺮاﺣﺎت واﻟﺘﻮﺻﻴﺎت‪:‬‬
‫ﻓﻲ ﺿﻮﺀ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺴﺎﺑﻘﺔ ﳝﻜﻦ ﺃﻥ ﻧﻘﺪﻡ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻻﻗﺘﺮﺍﺣﺎﺕ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ ﻗﺪ ﺗﺴﻬﻢ ﻓﻲ‬
‫ﲢﺴﲔ ﻭﺗﺮﻗﻴﺔ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﻧﺨﺘﺼﺮﻫﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -1‬ﺗﺸﺨﻴﺺ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﶈﺘﻮﻯ ﺍﳌﻌﺮﻓﻲ ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻪ‬
‫ﺍﳌﻬﺘﻤﲔ ﺑﺘﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ ﻭﺇﺩﺭﺍﺟﻬﺎ ﻟﻠﻤﻌﺎﳉﺔ‬
‫ﻭﺍﳌﻨﺎﻗﺸﺔ ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ‪.‬‬
‫‪ -2‬ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺗﻄﻮﻳﺮﻫﺎ ﺩﻭﺭﻳﺎ ﻭﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻣﻊ‬
‫ﺍﳌﻨﺎﻫﺞ ﺍﳌﺪﺭﺳﻴﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻣﻦ ﺟﻬﺔ ﻭﻣﻊ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻓﻲ ﺍﳌﻴﺎﺩﻳﻦ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫‪ -3‬ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ‬
‫ﺑﺎﻟﻘﺒﺔ ﻓﻲ ﺍﳉﺰﺍﺋﺮ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﺍﻟﺘﻌﻠﻢ ﺍﻟﺒﻨﺎﺋﻴﺔ ﺍﻟﺘﻲ ﺗﺴﻤﺢ ﻟﻠﻤﺘﻜﻮﻥ ﺑﺎﻟﺘﻌﻠﻢ ﺍﻟﺬﺍﺗﻲ‬
‫ﻟﺘﺤﺴﲔ ﻧﻮﻋﻴﺔ ﻭﻓﻌﺎﻟﻴﺔ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻜﺘﺴﺒﺔ‪.‬‬
‫‪ -4‬ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺣﻮﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻬﻮﺽ‬
‫ﻤﺑﺴﺘﻮﻯ ﺍﻟﺘﻜﻮﻳﻦ ﻭﲢﺴﻴﻨﻪ ﻣﻦ ﺟﻬﺔ‪ ,‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺭﺑﻂ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻢ‬
‫ﻟﺪﻯ ﺍﻟﺘﻠﻤﻴﺬ‪.‬‬
‫‪ -5‬ﲤﻜﲔ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﻣﻦ ﺗﻮﻇﻴﻒ ﺍﳌﻌﺎﺭﻑ ﺍﳌﻜﺘﺴﺒﺔ ﻣﻦ ﻣﺨﺘﻠﻒ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ‬
‫ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﻣﻌﺎﳉﺔ ﻭﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻴﺰﻳﺎﺋﻴﺎ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪.‬‬
‫‪ -6‬ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﳉﻤﺎﻋﻲ ﻓﻲ ﺇﻃﺎﺭ »ﻭﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ« ﺍﻟﺘﻲ ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺭﺑﻂ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺑﺎﳌﻔﺎﻫﻴﻢ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺍﳉﺪﻳﺪﺓ ﺍﳌﻜﺘﺴﺒﺔ ﻓﻲ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻦ‪.‬‬
‫‪ -7‬ﺿﺮﻭﺭﺓ ﺇﺳﻨﺎﺩ ﺩﻭﺭ ﺍﻟﺘﻜﻮﻳﻦ ﻓﻲ ﺍﳌﻴﺪﺍﻥ )ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻴﺪﺍﻧﻲ ﻓﻲ ﺍﳌﺘﻮﺳﻄﺎﺕ( ﺇﻟﻰ ﺃﺳﺎﺗﺬﺓ‬
‫ﻣﺆﻫﻠﲔ ﻭﺫﻭﻱ ﺧﺒﺮﺓ ﺑﻬﺪﻑ ﺇﻛﺴﺎﺏ ﺍﻟﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺴﻴﺔ‬
‫ﻭﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﳌﻬﻨﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﺘﻲ ﺳﻴﺤﺘﺎﺟﻮﻧﻬﺎ ﺃﺛﻨﺎﺀ ﺃﺩﺍﺋﻬﻢ ﺍﳌﻬﺎﻡ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﺍﳌﺘﻮﺳﻄﺔ‪.‬‬

‫‪٢٩٩‬‬
‫‪ -8‬ﺿﺮﻭﺭﺓ ﺍﻟﺴﻤﺎﺡ ﻟﻸﺳﺎﺗﺬﺓ ﺍﳌﻜﻮﻧﲔ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﺳﺎﺗﺬﺓ ﻤﺑﺮﺍﻓﻘﺔ ﻭﻣﺘﺎﺑﻌﺔ ﺍﻟﻄﻠﺒﺔ‬
‫ﺍﻷﺳﺎﺗﺬﺓ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻴﺪﺍﻧﻲ ﻓﻲ ﺍﳌﺘﻮﺳﻄﺎﺕ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫ﺍﳌﻨﻬﺠﻴﺔ ﻟﺘﺸﺨﻴﺺ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ‪.‬‬
‫‪ -9‬ﲢﺪﻳﺪ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻮﺍﺟﺐ ﲢﻀﻴﺮﻫﺎ ﻹﳒﺎﺯ ﻧﺸﺎﻃﺎﺕ ﺗﻌﻠﻴﻤﻴﺔ ﺗﺴﺎﻋﺪ ﻓﻲ ﺗﻔﻌﻴﻞ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻦ ﻣﻦ ﺃﺟﻞ ﺗﻐﻴﻴﺮ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻷﺳﺎﺗﺬﺓ ﺇﻟﻰ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﺪﻗﻴﻘﺔ‪.‬‬

‫اﻟﻤﺮاﺟﻊ‬
‫اﻟﻤﺮاﺟﻊ اﻟﻌﺮﺑﻴﺔ‪:‬‬
‫‪ -‬ﺁﻟﺘﻲ‪ /‬ﻣﺎﺭﻗﺮﻳﺖ )‪ :(1989‬ﻛﻔﺎﻳﺎﺕ ﺍﳌﻌﻠﻢ ﺍﳌﻬﻨﻲ‪ :‬ﺑﲔ ﺍﳌﻌﺎﺭﻑ ﻭﻣﺨﻄﻄﺎﺕ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﻜﻴﻒ‪ ,‬ﻣﻬﺎﺭﺓ‬
‫ﺍﻟﺘﺤﻠﻴﻞ‪ :‬ﻛﺘﺎﺏ ﺗﻜﻮﻳﻦ ﻣﻌﻠﻤﲔ ﻣﻬﻨﻴﲔ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﻭﺍﻟﻜﻔﺎﻳﺎﺕ ‪Leopold Paquay et‬‬
‫‪) al‬ﺗﺮﺟﻤﺔ‪ :‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺳﺎﺳﻲ( ﺍﳌﺮﻛﺰ ﺍﻟﻌﺮﺑﻲ ﻟﻠﺘﻌﺮﻳﺐ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﺮﺟﻤﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ ﺑﺪﻣﺸﻖ‪,‬‬
‫ﺹ‪.31-19 :‬‬
‫‪ -‬ﺍﻟﻔﻘﻴﺮﻱ‪ ,‬ﻣﺤﻤﺪ ﺧﻠﻒ )‪ :(2002‬ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺒﺪﻳﻠﺔ ﻓﻲ ﺍﻟﺘﻐﻴﺮﺍﺕ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻟﻠﻤﺎﺩﺓ ﻋﻨﺪ ﻃﻼﺏ‬
‫ﺍﻟﺼﻒ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﳌﺘﻮﺳﻂ ﻤﺑﺤﺎﻓﻈﺔ ﺍﻟﻘﺮﻳﺎﺕ ﻓﻲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﻴﺮ ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ‪ ,‬ﻋﻤﺎﻥ‪ ,‬ﺍﻷﺭﺩﻥ‪.‬‬
‫‪ -‬ﺍﻟﺴﻠﻴﻢ‪ ,‬ﻣﻼﻙ ﺑﻨﺖ ﻣﺤﻤﺪ )‪ :(2004‬ﻓﺎﻋﻠﻴﺔ ﳕﻮﺫﺝ ﻣﻘﺘﺮﺡ ﻟﺘﻌﻠﻴﻢ ﺍﻟﺒﻨﺎﺋﻴﺔ ﻓﻲ ﺗﻨﻤﻴﺔ ﳑﺎﺭﺳﺎﺕ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﺒﻨﺎﺋﻲ ﻟﺪﻯ ﻣﻌﻠﻤﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺃﺛﺮﻫﺎ ﻓﻲ ﺗﻌﺪﻳﻞ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﻐﻴﺮﺍﺕ‬
‫ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﻟﺪﻯ ﻃﺎﻟﺒﺎﺕ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﳌﺘﻮﺳﻂ ﻤﺑﺪﻳﻨﺔ ﺍﻟﺮﻳﺎﺽ‪ .‬ﻣﺠﻠﺔ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ‪,‬‬
‫ﺍﳌﺠﻠﺪ )‪ (16‬ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ )‪ ,(2‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
‫‪ -‬ﺑﻮﺳﻌﺪﺓ‪ ,‬ﻗﺎﺳﻢ ﺑﻮﺳﻌﺪﺓ )‪ :(2011‬ﺗﻜﻮﻳﻦ ﺍﳌﻌﻠﻤﲔ ﻭﺇﺷﻜﺎﻟﻴﺘﻪ‪ ,‬ﻣﺠﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ,‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻧﻲ ﺟﻮﺍﻥ‪ ,‬ﺟﺎﻣﻌﺔ ﻗﺎﺻﺪﻱ ﻣﺮﺑﺎﺡ‪ ,‬ﻭﺭﻗﻠﺔ ﺍﳉﺰﺍﺋﺮ‪ ,‬ﺹ ‪.316-295‬‬
‫ﺑﻮﻋﺒﺪﺍﻪﻠﻟ‪ ,‬ﳊﺴﻦ )‪ :(1993‬ﺗﻘﻴﻴﻢ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﺑﺎﳉﺎﻣﻌﺔ‪ ,‬ﻛﺘﺎﺏ ﺍﻟﺮﻭﺍﺳﻲ ﻁ‪ ,1‬ﺟﻤﻌﻴﺔ‬
‫ﺍﻻﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺮﺑﻮﻱ‪ ,‬ﺑﺎﺗﻨﺔ ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪ -‬ﺣﺴﻦ ﺣﺴﲔ‪ ,‬ﺯﻳﺘﻮﻥ )‪ :(2003‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺘﺪﺭﻳﺲ‪ :‬ﺭﺅﻳﺔ ﻣﻌﺎﺻﺮﺓ ﻟﻄﺮﻕ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ‪,‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ,‬ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﺧﻄﺎﻳﺒﻪ ﻋﺒﺪ ﺍﻪﻠﻟ‪ ,‬ﺍﳋﻠﻴﻞ ﺍﳊﺴﻦ )‪ :(2001‬ﺍﻷﺧﻄﺎﺀ ﺍﳌﻔﺎﻫﻴﻤﻴﺔ ﻓﻲ ﺍﻟﻜﻴﻤﻴﺎﺀ ﻟﺪﻯ ﻃﻠﺒﺔ ﺍﻷﻭﻝ‬

‫‪٣٠٠‬‬
 ‫ﺛﺎﻧﻮﻱ ﻋﻠﻤﻲ ﻓﻲ ﻣﺤﺎﻓﻈﺔ ﺃﺭﺑﺪ‪ ,‬ﺍﻷﺭﺩﻥ‪ ,‬ﻣﺠﻠﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ,‬ﺟﺎﻣﻌﺔ ﻋﲔ ﺷﻤﺲ‪ ,‬ﺍﻟﻌﺪﺩ ‪.206-179 ,25‬‬
‫‪ -‬ﺩﺭﺍﻳﻔﺮ ﺭﻭﺯﺍﻟﲔ )‪ (.Driver,R‬ﺗﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﺑﺎﻻﻛﺘﺸﺎﻑ‪) ,‬ﺗﺮﺟﻤﺔ‪ :‬ﻣﺤﻤﺪ ﺳﻌﻴﺪ ﺻﺒﺎﺭﻳﻨﻲ‬
‫ﻭﺁﺧﺮﻳﻦ( ﻣﻨﺸﻮﺭﺍﺕ ﺫﺍﺕ ﺍﻟﺴﻼﺳﻞ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ,‬ﺍﻟﻜﻮﻳﺖ‪.‬‬
‫‪ -‬ﺯﻳﺘﻮﻥ‪ ,‬ﻋﺎﻳﺶ ﻣﺤﻤﻮﺩ )‪ :(2007‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺒﻨﺎﺋﻴﺔ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺗﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ‪ .‬ﻋﻤﺎﻥ‪ ,‬ﺩﺍﺭ‬
‫ﺍﻟﺸﺮﻭﻕ‪.‬‬
‫‪ -‬ﺳﻠﻴﻤﺎﻥ‪ ,‬ﻣﺎﺟﺪﺓ ﺣﺒﺸﻲ ﻣﺤﻤﺪ )‪ :(2006‬ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺪﻳﻠﺔ ﻟﺪﻯ ﻃﻼﺏ ﻣﻌﻠﻤﻲ ﺍﻟﻌﻠﻮﻡ ﻋﻦ‬
‫ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺩﻭﺭ ﺑﺮﻧﺎﻣﺞ ﺍﻹﻋﺪﺍﺩ ﺍﻟﺘﺨﺼﺼﻲ ﻓﻲ ﺗﺼﻮﻳﺐ ﺗﻠﻚ ﺍﻟﺘﺼﻮﺭﺍﺕ‪ ,‬ﻣﺠﻠﺔ‬
‫ﺩﺭﺍﺳﺎﺕ ﻓﻲ ﺍﳌﻨﺎﻫﺞ ﻭﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ,‬ﺟﺎﻣﻌﺔ ﻋﲔ ﺷﻤﺲ‪ ,‬ﺍﻟﻌﺪﺩ )‪ ,(112‬ﻣﺎﺭﺱ‪,‬‬
‫ﺹ ‪.250-222‬‬
‫‪ -‬ﺻﺒﺮﻱ‪ ,‬ﻣﺎﻫﺮ ﺍﺳﻤﺎﻋﻴﻞ‪ ,‬ﺗﺎﺝ ﺍﻟﺪﻳﻦ‪ ,‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺤﻤﺪ )‪ :(2000‬ﻓﻌﺎﻟﻴﺔ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻣﻘﺘﺮﺣﺔ‬
‫ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺑﻌﺾ ﳕﺎﺫﺝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺒﻨﺎﺋﻲ ﻭﺧﺮﺍﺋﻂ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻢ ﻓﻲ ﺗﻌﺪﻳﻞ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺒﺪﻳﻠﺔ‬
‫ﺣﻮﻝ ﻣﻔﺎﻫﻴﻢ ﻣﻴﻜﺎﻧﻴﻜﺎ ﺍﻟﻜﻢ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻢ ﻟﺪﻯ ﻣﻌﻠﻤﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻗﺒﻞ ﺍﳋﺪﻣﺔ‬
‫ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ .‬ﺭﺳﺎﻟﺔ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻲ‪ ,‬ﺍﻟﻌﺪﺩ ‪ ,77‬ﺍﻟﺴﻨﺔ )‪.131-49 ,(21‬‬
‫‪ -‬ﻋﺎﺩﻝ ﺳﻌﺪ‪ ,‬ﻳﻮﺳﻒ ﺧﻀﺮ )‪ :(2012‬ﺍﻟـﻮﻋـﻲ ﺑﺎﳌﻌﺎﻳﻴﺮ ﺍﳌﻬﻨﻴﺔ ﻭﻋﻼﻗﺘﻪ ﺑﻜﻞ ﻣﻦ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ‬
‫ﻓﻲ ﺍﻟﻌﻤﻞ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﳌﻬﻨــﻴﺔ ﻟـﺪﻯ ﻣﻌـﻠـﻤـﻲ ﺍﳌﺮﺣـﻠـﺔ ﺍﻟـﺜـﺎﻧـﻮﻳـﺔ‪ .‬ﻣﺠـﻠـﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ,‬ﺍﻟﻠﺠﻨــﺔ‬
‫ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻘﻄﺮﻳﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ‪ .‬ﺩﻳﺴﻤﺒﺮ‪ ,‬ﺍﻟﻌﺪﺩ ‪ ,181‬ﺍﻟﺴﻨﺔ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻷﺭﺑﻌﲔ‪,‬‬
‫ﺹ ‪.140 - 87‬‬
‫‪ -‬ﻋﺒﺪﺍﻟﻜﺮﱘ‪ ,‬ﻏﺮﻳﺐ )‪ :(2012‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ,‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﻟﻰ ﻣﻨﺸﻮﺭﺍﺕ ﻋﺎﻟﻢ ﺍﻟﺘﺮﺑﻴﺔ‪ .‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ – ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺍﳌﻐﺮﺏ‪.‬‬
‫‪ -‬ﻓﺆﺍﺩ ﺇﻓﺮﺍﻡ‪ ,‬ﺍﻟﺒﺴﺘﺎﻧﻲ )‪ :(1986‬ﻣﻨﺠﺪ ﺍﻟﻄﻼﺏ‪ ,‬ﻁ‪ ,31‬ﺩﺍﺭ ﺍﳌﺸﺮﻕ‪ ,‬ﺑﻴﺮﻭﺕ‪.‬‬
‫‪ -‬ﻛﻤﺎﻝ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ,‬ﺯﻳﺘﻮﻥ )‪ :(2004‬ﺗﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﻟﻠﻔﻬﻢ‪/‬ﺭﺅﻳﺔ ﺑﻨﺎﺋﻴﺔ‪ ,‬ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐ ﻟﻠﻨﺸﺮ‬
‫ﻭﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻄﺒﺎﻋﺔ‪ ,‬ﻃﺒﻌﺔ ﺛﺎﻧﻴﺔ‪ ,‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ )‪ :(2004/2003‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﺪﺭﺳﻲ‪ ,‬ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻣﺠﺎﻝ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻀﻮﺋﻴﺔ ﻭﺍﻟﻔﻠﻜﻴﺔ‪ .‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻮﺳﻂ‪ ,‬ﺍﻟﺪﻳﻮﺍﻥ ﺍﻟﻮﻃﻨﻲ‬
‫ﻟﻠﻤﻄﺒﻮﻋﺎﺕ ﺍﳌﺪﺭﺳﻴﺔ‪ ,‬ﺍﳉﺰﺍﺋﺮ‪.‬‬

‫‪٣٠١‬‬
 :‫ﻣﻮاﻗﻊ اﻧﺘﺮﻧﺖ‬
‫ ﻓﺎﻋﻠﻴﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ‬:(2009) ‫ ﺇﺑﺮﺍﻫﻴﻢ ﺳﻠﻴﻤﺎﻥ ﺷﻴﺦ ﺍﻟﻌﻴﺪ ﻭﺻﻼﺡ ﺃﺣﻤﺪ ﺍﻟﻨﺎﻗﺔ‬-
‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺒﻨﺎﺋﻲ )ﺩﻭﺭﺓ ﺍﻟﺘﻌﻠﻢ ﻭﺧﺮﻳﻄﺔ ﺍﳌﻔﺎﻫﻴﻢ( ﻋﻠﻰ ﲢﺼﻴﻞ ﻃﻠﺒﺔ ﺍﻟﺼﻒ‬
.‫ﺍﻟﺘﺎﺳﻊ ﻓﻲ ﻣﺒﺤﺚ ﺍﻟﻌﻠﻮﻡ ﻏﺰﺓ ﻓﻠﺴﻄﲔ‬
http:/site.iugaza.fdu.ps/snaqa/files/2010/02/faelih.doc

‫( ﻓﺎﻋﻠﻴﺔ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﻓﻲ ﺗﻌﺪﻳﻞ ﺍﻟﺘﺼﻮﺭﺍﺕ‬2008) ‫ ﺣﺴﻦ ﻣﺤﻤﺪ‬,‫ ﺍﻟﺮﻓﻴﺪﻱ‬-

‫ ﺭﺳﺎﻟﺔ‬,‫ﺍﻟﺒﺪﻳﻠﺔ ﻋﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺪﻯ ﻃﻼﺏ ﺍﻟﺼﻒ ﺍﻟﺴﺎﺩﺱ ﺍﻻﺑﺘﺪﺍﺋﻲ ﻤﺑﺤﺎﻓﻈﺔ ﺍﻟﻘﻨﻔﺬﺓ‬
.‫ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‬,‫ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺧﺎﻟﺪ‬,‫ ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‬,‫ﻣﺎﺟﺴﺘﻴﺮ ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ‬
www.mophyssin.com/.../showthread.php?

‫ ﺃﺛﺮ ﺍﺳﺘﺨﺪﺍﻡ ﺃﳕﻮﺫﺝ ﺍﻟﺒﻨﺎﺋﻲ ﻭﺑﻮﺳﻨﺮ‬:(2006) ‫ ﻣﺎﺟﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﻭﻱ ﻭﺛﺎﻧﻲ ﺣﺴﲔ ﺧﺎﺟﻲ‬-
‫( ﻓﻲ ﺗﻌﺪﻳﻞ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳋﺎﻃﺌﺔ ﻟﺒﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻟﺪﻯ ﻃﻼﺏ ﻣﻌﺎﻫﺪ ﺇﻋﺪﺍﺩ‬Posner)
www.ulum.na/b89.htm .‫ ﺍﻟﻌﺮﺍﻕ‬,‫ﺍﳌﻌﻠﻤﲔ ﻭﺍﲡﺎﻫﺎﺗﻬﻢ ﻧﺤﻮ ﺍﳌﺎﺩﺓ‬

:‫ﺟﻨﺒﻴﺔ‬¤‫اﻟﻤﺮاﺟﻊ ﺑﺎﻟﻠﻐﺎت ا‬
- Da Silva Carneiro, M.H. (2003) Les représentations sociales des élèveset des
Professeurs à propos d’une bonne classe de Biologie. In A. Giordan; J.-L.
Martinand; D. Raichvarg (éds.), Actes des XXVesJournéesInternationales sur
l’EducationScientifique. S. 381-386.
- Duit, R. (2002) : Alltagsvorstellungen und Physik Lernen.
www.unikiel.de piko/...piko_Brief_01_Schuelervorstellungen.pdf
- Ellane, Darot ; Yvette, Gingsburger-vogel; Jacques Toussaint; (2001), Pratiques de
Formation en Didactique des Sciences, De Boeck & Lancier, Paris-Bruxel.
- Eva Heran-Dorr; HarmutWiesner; Joachim Kahlert (2007):Schülervorstellungen
oder Orientierung an Schülervorstellungen? WieLehrkrafte vor
und nach einerinternetunterstützten Fortbildungs-maBnahme
überPhysikbezogenenSachunterric htd enken. Zeitschrift fürDidaktik der
Naturwissenschaften, 13,161-179.
- Josef, Leisen&JorgKreutz (2006): HistorischeVorstellungen und Schülervorstellungen
vom Sehen. In Unterricht Physik-17-Nr, 95 S.28. Erhard Friedrich Verlag.

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 ‫ﻣﺎ ﺑﻌﺪ ﻫﺬﺍ‬
‫ﻏﻴﺮ ﻣﻄﻠﻮﺏ‬

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 ‫أﺑﻮ اﻟﻌﻼء اﻟﻤﻌﺮي وﺗﻌﻠﻴﻢ اﻟﻤﺮأة‬
‫اﻟﺪﻛﺘﻮر‪ /‬ﻣﺼﻄﻔﻰ رﺟﺐ‬
‫ﺟﻤﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﺍﺳﻤﻪ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻪﻠﻟ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ,‬ﻭﻟﻘﺒﻪ ﺍﳌﻌﺮﻱ ﻧﺴﺒﺔ ﺇﻟﻰ ﻗﺮﻳﺔ )ﻣﻌﺮﺓ‬
‫ﺍﻟﻨﻌﻤﺎﻥ( ﺍﻟﺘﻲ ﻭﻟﺪ ﺑﻬﺎ ﻣﻦ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭﺗﻨﻮﺥ ﻗﺒﻴﻠﺔ ﻋﺮﺑﻴﺔ ﺃﺻﻴﻠﺔ ﻧﺴﺒﻬﺎ ﺑﻴﻌﺮﺏ ﺑﻦ ﻗﺤﻄﺎﻥ ﻭﻳﺸﻬﺪ‬
‫ﺍﳌﺆﺭﺧﻮﻥ ﻟﻬﺎ ﺑﺄﻧﻬﺎ »ﻛﺎﻧﺖ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻌﺮﺏ ﻣﻨﺎﻗﺐ ﻭﺣﺴﺒﺎ«‪ ,‬ﻭﺑﻨﻮ ﺍﻟﺴﺎﻃﻊ ﺍﻟﺬﻳﻦ ﻣﻨﻬﻢ ﺑﻴﻮﺕ ﺍﳌﻌﺮﺓ‪ ,‬ﺃﻋﺰ‬
‫ﺑﻄﻮﻥ ﺗﻨﻮﺥ‪ ,‬ﻭﺑﲔ ﺃﺑﻲ ﺍﻟﻌﻼﺀ ﻣﻦ ﺑﻨﻲ ﺳﻠﻴﻤﺎﻥ ﺍﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺍﳌﻄﻬﺮ ﺳﻠﻴﻞ ﺍﻟﺴﺎﻃﻊ‪ ,‬ﻭﻳﻘﻮﻝ ﻓﻴﻬﻢ »ﺍﺑﻦ‬
‫ﺍﻟﻌﺪﱘ« ﻣﺆﺭﺥ ﺣﻠﺐ ﹴ ﻭﺃﻛﺜﺮﻫﺎ ﻗﻀﺎﺓ ﺍﳌﻌﺮﺓ ﻭﻓﻀﻼﺋﻬﺎ ﻭﻋﻠﻤﺎﺋﻬﺎ ﻭﺃﺩﺑﺎﺋﻬﺎ ﻣﻦ ﺑﻨﻲ ﺳﻠﻴﻤﺎﻥ«‪.‬‬
‫ﻭﻗﺪ ﻭﻟﺪ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻓﻲ ﺑﻴﺖ ﻋﻠﻢ ﻭﻗﻀﺎﺀ ﻭﺟﺎﻩ‪ ,‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺘﲔ ﻭﺛﻼﺛﻤﺎﺋﺔ‬
‫)‪363‬ﻫـ( ﺍﳌﻮﺍﻓﻘﺔ ﻟﺴﻨﺔ ‪ 973‬ﻣﻴﻼﺩﻳﺔ‪.‬‬
‫ﻭﻛﺎﻥ ﻧﺤﻴﻒ ﺍﳉﺴﻢ‪ ,‬ﻭﺃﺻﻴﺐ ﺑﺎﳉﺪﺭﻱ ﺻﻐﻴﺮﺍ ﻓ ﹹﻌﻤﻲ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﻋﻤﺮﻩ‪ ,‬ﻭﻗﺎﻝ ﺍﻟﺸﻌﺮ‬
‫ﻭﻫﻮ ﺍﺑﻦ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ‪ .‬ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺑﺮﻉ ﻓﻴﻪ ﺣﺘﻰ ﺍﺷﺘﻬﺮ‪.‬‬
‫ﻭﺩﺧﻞ ﺑﻐﺪﺍﺩ ﺳﻨﺔ ‪399‬ﻫـ ﻭﻇﻞ ﻓﻴﻬﺎ ﻗﺮﺍﺑﺔ ﺳﻨﺔ ﻭﻧﺼﻒ ﺳﻨﺔ ﺛﻢ ﻋﺎﺩ ﺇﻟﻰ ﻣﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ ﻭﻟﺰﻡ ﻣﻨﺰﻟﻪ‪,‬‬
‫ﻭﺷﺮﻉ ﻓﻲ ﺍﻟﺘﺼﻨﻴﻒ‪ ,‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻭﺳﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻄﻠﺒﺔ ﻣﻦ ﺍﻵﻓﺎﻕ‪ ,‬ﻭﻛﺎﺗﺒﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻮﺯﺭﺍﺀ ﻭﺃﻫﻞ‬
‫ﺍﻷﻗﺪﺍﺭ‪ ,‬ﻭﺳﻤﻲ ﻧﻔﺴﻪ »ﺭﻫﲔ ﺍﶈﺒﺴﲔ« ﻟﻠﺰﻭﻣﻪ ﻣﻨﺰﻟﻪ ﻭﺫﻫﺎﺏ ﺑﺼﺮﻩ‪ ,‬ﻭﻳﺬﻫﺐ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﺇﻟﻰ ﺃﻧﻪ‬
‫ﺭﻫﲔ ﺛﻼﺛﺔ ﻣﺤﺎﺑﺲ ﻻ ﻣﺤﺒﺴﲔ ﺍﺛﻨﲔ‪ ,‬ﻟﺬﻟﻚ ﺑﻘﻮﻟﻪ ﻓﻲ ﺍﻟﻠﺰﻭﻣﻴﺎﺕ‪:‬‬
‫ﻓــــﻼ ﺗــــﺴــــﺄﻝ ﻋــــﻦ ﺍﳋــــﻴــــﺮ ﺍﻟــﻨــﺒــﻴــﺚ‬ ‫ﺃﺭﺍﻧـــــــﻲ ﻓــــﻲ ﺍﻟـــﺜـــﻼﺛـــﺔ ﻣــــﻦ ﺳــﺠــﻮﻧــﻲ‬
‫)‪(1‬‬
‫ﻭﻛـــﻮﻥ ﺍﻟــﻨــﻔــﺲ ﻓــﻲ ﺍﳉــﺴــﺪ ﺍﳋــﺒــﻴــﺚ‬ ‫ﻟـــﻔـــﻘـــﺪﻱ ﻧـــــﺎﻇـــــﺮﻱ‪ ,‬ﻭﻟــــــــﺰﻭﻡ ﺑــﻴــﺘــﻲ‬
‫ﻭﻗﺪ ﻇﻞ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻣﻌﺘﻜﻔﺎ ﻓﻲ ﻣﻨﺰﻟﻪ ﻫﺬﺍ ﻣﻦ ﺑﻌﺪ ﻋﻮﺩﺗﻪ ﻣﻦ ﺑﻐﺪﺍﺩ ﻓﻲ ﻧﺤﻮ ﺳﻨﺔ ‪400‬ﻫـ ﺣﺘﻰ‬
‫ﻭﻓﺎﺗﻪ ﺳﻨﺔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻟﻠﻬﺠﺮﺓ‪ ,‬ﻭﺛﻤﺎﻥ ﻭﺧﻤﺴﲔ ﻭﺃﻟﻒ ﺑﻌﺪ ﻣﻴﻼﺩ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﻭﻳﺬﻛﺮ ﺍﳌﺆﺭﺧﻮﻥ ﻷﺑﻲ ﻋﻼﺀ ﺃﻧﻪ ﻗﻀﻰ ﻫﺬﻩ ﺍﳊﻘﺒﺔ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ ﻟﻄﻼﺑﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻘﺼﺪﻭﻧﻪ ﻣﻦ‬
‫ﻛﻞ ﺻﻮﺏ ﻭﺣﺪﺏ‪ ,‬ﻭﻓﻲ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ‪ ,‬ﻭﻣﺆﻟﻔﺎﺗﻪ ﻛﺜﻴﺮﺓ ﻭﻣﺸﻬﻮﺭﺓ ﻭﻣﻦ ﺃﺷﻬﺮﻫﺎ ﺭﺳﺎﻟﺔ ﺍﻟﻐﻔﺮﺍﻥ‪ ,‬ﻭﺩﻳﻮﺍﻥ‬
‫ﺳﻘﻂ ﺍﻟﺰﻧﺪ‪ ,‬ﻭﺩﻳﻮﺍﻥ ﺍﻟﻠﺰﻭﻣﻴﺎﺕ‪ ,‬ﻭﻏﻴﺮﻫﺎ ﻛﺜﻴﺮ‪ .‬ﻭﻛﺎﻥ ﻳﺘﺼﻒ ﺇﻟﻰ ﺟﺎﻧﺐ ﻋﻠﻤﻪ ﻭﺛﻘﺎﻓﺘﻪ ﺑﺼﻔﺎﺕ ﺧﻠﻘﻴﺔ‬
‫ﺭﻓﻴﻌﺔ ﺃﻃﻨﺐ ﺍﳌﺆﺭﺧﻮﻥ ﻓﻲ ﺗﻔﺼﻴﻠﻬﺎ‪ ,‬ﻛﻤﺎ ﻛﺎﻥ ﻳﺮﻯ ﺭﺃﻱ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ )ﺍﻟﻔﻼﺳﻔﺔ( ﻓﻲ ﻋﺪﻡ ﺇﻳﻼﻡ‬
‫ﺍﳊﻴﻮﺍﻥ‪ ,‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀ ﲢﺮﳝﻪ ﺃﻛﻞ ﺍﻟﻠﺤﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺧﻤﺲ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ‪.‬‬

‫‪٣٠٥‬‬
 LEADERSHIP
IN THE SCIENCE CURRICULUM
By: Dr. Marlow Ediger
U.S.A

Leadership is needed in schools to overcome problems in the school

setting. Richardson and others (1989) emphasized that principals be
proactive and not reactive persons. Thus problems tend to be identified
before they happen rather than reacting to crises situations only. Ediger
(1993) stressed the importance of administrators and supervisors
being highly knowledgeable about the curriculum in providing for
optimal learner achievement. Much parental dissatisfaction might
well be avoided if leadership capabilities were used to guide each
pupil to attain as much as possible.

Knowledge of the curriculum

To assist pupils to achieve as well as possible in the schools

setting, attempts need to be made to identify effective schools. This is
indeed difficult. Wallberg (1979) identified more than 2,700 research
studies that emphasized effective schools. Squires, Huitt, and Segar
(1985) in summarizing research pertaining to effective schools raised
the following questions:
1. Does the school leader have purpose in mind when administering
and supervising in the school setting?
2. Are high academic standards being stressed?
3. Is the principal supportive of efforts in school improvement?
1
 4. Are adequate staff development programs in evidence to
improve the curriculum?

5. Do faculty and staff work together to harmonize endeavors in

instructional improvement and discipline of learners.
6. Is the principal visible to observe teaching and learning as
well as to confer with teachers on curriculum and instruction
matters?
Questions arise here as to what is meant by school and curriculum
improvement, having purpose in mind in making changes in the
educational setting, as well as which inservice education programs
to stress for faculty development. A need exists to make decisions
based on theory. Something must provide direction and guidance
in whatever is done in education, teaching, and learning. Writers
frequently write about the necessity of theory guiding instruction.
These writers tend not to state which theories should be emphasized
in the curriculum. There are numerous recommendable psychologies
and theories of instruction that can be emphasized in the school
curriculum. I recommend strongly that all administrators, supervisor,
and teachers become thoroughly familiar with each theory. Depth
learning of each theory should be in the offing for educational leaders
which includes classroom teachers. These theories have stood the test
of time and tend to be classical in nature. I will discuss what I believe
to be selected relevant theories of instruction which educational
leaders must be able to implement in ongoing lessons and units of
study.

2
 Theories of Teaching
Dewey (1916) emphasized problem solving approaches in
teaching-learning situations. The problems need to be real and lifelike
to pupils. Committee work to identify and solve contextual problems
in a creative atmosphere was stressed. The teacher is a guide and
resource person, not a dispenser of information.
In a science unit on “Animals Without Backbones,” pupils
individually or in a committee setting might identify problems such
as the following based on ongoing learning opportunities:
1. How do sponges obtain food since they do not move around?
2. How do coelenterates, such as jelly fish and the Portuguese
man-of-war, paralyze their prey?
3. How do parasites such as flatworms (Platyhelminthes) obtain
energy for living?
For each problem area identified, pupils may volunteer to serve
on a committee to obtain solutions. A variety of reference sources
need to be used to gather information in answer to the problem. The
answer(s), which are stated as hypotheses, are tentative and subject
to testing.
Piaget (1950) stressed a developmental psychology by identifying
four stages that most pupils go through as they progress from birth
through the elementary school years. These developmental stages are
sensorimotor (birth to two years of age), preoperational (ages two to
seven),concrete operations (age eleven and beyond). The ages given
3
 are approximate in piaget’s research findings.
For the sensorimotor stage of development, which is prior to the
public school years, parents may provide models of animals without
backbones. These young children may touch, feel, smell, see, and
hear sounds of these models when they are being shaken.
At the preoperational stage of development, pupils may raise
questions about the invertebrates being observed. Piaget, like Dewey,
was strong on using problem solving methods of learning. At this
stage of development, Piaget believed that pupils see one variable
only or largely such as the length of the object only, or the width only.
Comparisons may be too difficult for these preoperational pupils to
make such as comparing annelids with Platyhelminthes (flatworms)
and nematodes (roundworms).
In viewing a videotape, preoperational pupils on the first grade
level may notice and reflect upon annelids, such as the earthworm,
having a segmented body, and a well developed nervous system. It
then might not work for preoperational pupils to make comparisons
among invertebrates. The pupils at the stage of concrete operations
understand several variables at one time and yet the teacher needs
to refer pupils to the concrete situation which are directly related
to the abstract. Thus if pupils are studying mollusks, they need to
relate abstract learnings (words, phrases, sentences, paragraphs, and
diagrams) to the model or real mollusks, including snails, slugs,
oysters, and squids. From the concrete to the abstract would be a good
model to follow here. Much use needs to be made of real objects and

4
items in teaching pupils on the concrete stage of operations.
At the stage of formal operations, pupils with teacher guidance
may discuss arthropods, for example, without referring to realia or
concrete situations, according to Piaget. I would recommend, however,
that learning activities should stress the concrete facets adequately.
Content can become too abstract whereby learners individually do
not understand what has been taught.
Maslow (1954) emphasized a theory of motivation with its hierarchy
of needs that individuals should have fulfilled such as physiological
(adequate nutritious foods, clothing, and shelter); safety and security
(a safe home and neighborhood, freedom from abuse), love and
belonging (acceptance in the home and school setting), esteem(being
recognized for talent and/or skill), and self actualization (becoming
the kind of person desired). Personal needs of pupils must be met if
they are to do well in school. Pupil-teacher planning of the curriculum
is salient.
The objectives, learning opportunities, and appraisal procedures
must meet needs of pupils in the science curriculum.
Bruner(1968) emphasized a structure of knowledge be identified
for each curriculum areas. These structural ideas represent key ideas
or major generalizations as perceived by academicians in science
in their respective areas of expertize. Leaders in science education
and teachers might well identify their own structure of knowledge
to emphasize in teaching each curriculum area. Bruner’s theory of
instruction is practical since its implementation might well provide

5
 objectives, learning opportunities to attain the objectives, as well
as evaluation procedures to ascertain learner progress. Methods of
learning, according to Bruner, emphasize what the scientist would
stress in laboratory setting.
Behaviorism, as a psychology of learning, has a long history of
importance (Bobbitt 1916, W.W. characters 1923, B.F. Skinner 1979).
Behaviorism stresses the importance of precise, measurably stated
objectives for pupil attainment, written prior to instruction. Mastery
learning instructional management systems, and criterion referenced
testing are present day examples of behaviorism. Reinforcement
theory is also directly relate to behaviorism. The following are
examples of behaviorally stated objectives for pupils to achieve:
1. The pupil will list in writing three regions of an insect and
explain the purpose of each region.
2. The pupil will write a fifty word paragraph on differences
between monerans and bacteria.
3. The pupil will state orally three differences and three likenesses
of amphibians versus reptiles.
The science teacher may announce prior to instruction what pupils
are to learn from a teaching/learning situation. This provides security
to pupils when they know what is to be learned from an ongoing
lesson or unit of study. Tests given are aligned with the precisely
stated objectives. To provide reinforcement, based on test results,
the science teacher may offer sincere praise to pupils for doing well.
Ideally, the success rate for pupil learning is high since the teacher
teaches directly for pupils achieving the stated objectives. The

6
learning activities aligned with the objectives of instruction make
for high validity. With objectives being stated so that pupils either
do or do not attain success as a result of interacting with learning
opportunities, little leeway is left for interpretation as to what any one
objective means.
The basics (Bagley 1905, Bestor 1953, Smith 1959) in the
curriculum also had a relatively long history in education. It has
never been determined at any age in time what is basic for pupils to
learn. Former president of the United States Ronald Reagan and his
Secretary of Education William Bennett continually emphasized that
teachers should teach the basics and not waste time on the frivolous.
They too did not define what the basics were that pupils should
acquire. If we only could know what these are, much time would be
saved in teaching learners. Too be sure, effort must always be put
forth to determine what is basic and essential for pupils to achieve.
More is expected of administrator and supervisors than ever
before. Knowledge of the curriculum is no exception. Missouri since
1985 with the Excellence in Education Act, among other states in
the United States, mandates that principals evaluate each nontenured
teacher at least once a year and tenured teachers at least once every
three years. This means that principals need to have knowledge of
the curriculum when appraising teaching performance. Teachers will
grasp how knowledgeable the principal is during an observation to the
classroom followed with a conference. The purpose of observational
visits and follow up conferences should be improve the teaching of
7
 knowledge, skills, and attitudes of the classroom teacher.
Theories of learning to provide direction in teaching-learning
situations differ from each other. What then can be done to assist
teaches and administrators/supervisors in providing for optimal pupil
attainment in the classroom? Determine which theory or theories
benefit individual learners in teaching and learning. Pupils differ
much from each other and need guidance to learn as much as possible.
Since pupils are human beings and are different one from the other,
it behooves educational leaders to determine which theory in use will
assist the pupil to attain as possible.

Functions of Educational Leader

Leaders in education must emphasize the importance of good

human and public relations (Shoemaker and Fraser 1981). Principals
and supervisors need to assist teachers to have pupils achieve goals.
Assisting teachers can largely be done if there is mutual respect
and acceptance between the leaders and the teachers. Hindrance in
quality communication among participants results in a lack of sharing
ideas, results, and work completion in the school setting. Olive(1984)
stresses careful attention be given to methods of nonverbal, written,
and verbal communication skills.
Gestures, facial expressions, and body movements do convey
something to the receiver of nonverbal communication. A friendly
countenance emphasizing a willingness to work together and
collaborate on salient tasks to improve the science curriculum are
musts. People realize rather quickly in most cases in which selected
8
individuals indicate nonverbally that they do not wish to serve on
a committee, nor give the time to do so, nor indicate feelings of
cooperation in moving toward an ideal or have a vision of what should
be accomplished in the school setting. The educational leader must
present a role model here. The principal/supervisor sets examples
for teachers to follow. His/her enthusiasm, knowledge, empathy,
and understanding of teachers as human beings having much worth
should be an inherent facet of the nonverbal role model. Written
communication skills are further needed by the educational leader to
convey, clarify, and confirm meaningful information to teachers be it
in a bulletin, E-mail, Fax pertaining notices of staff development, in
trends in teaching for teachers to think about, as well as issues in the
curriculum. Modern technology has made it so that word processors
make the act of written communication easier, neater in the final copy,
and more flexible in making revisions and modifications. Mechanical
errors must be omitted in all written messages used to communicate
to receivers of the message.
Verbal communication must be comprehendible with appropriate
stress, pitch, and juncture used to convey information to others.
Quality eye contact is a must in verbal communication. Ellis (1986)
wrote that, in terms of research results from the studies of William
Rutherford and associates, the most successful of principals clearly
communicated expectations, provided technical assistance, and
monitored the results.
Being able to communicate well comes up again and again in

9
 research results pertaining to educational leaders. Hallinger and
Murphy (1986) in emphasizing effective school research summaries
list the following as being salient:
1. Determining and communicating the goals of the school.
2. Supervising and evaluating teaching and learning.
3. Coordinating curriculum efforts.
4. Developing high standards in the academics as well as high
expectations.
5. Monitoring and evaluating student achievement.
6. Encouraging professional development of teachers.
7. Maintaining time on task for instruction.
8. Developing incentives for teachers and students.
Stocklinski and Miller-Colbert (1991) emphasize the comer
process, a research based model for school improvement that has
as its basis collaboration, consensus, and communication for the
solving of problems in academic, social, and staff development areas.
This process permits teachers, supervisors/principals, and parents to
harmonize efforts in working together for the good of the pupil. Among
other items of importance here is the emphasis placed upon quality
communication to achieve goals of the school and of education.

10
 Traits and Characteristics of principals

More is expected in a complex society than ever before of school

supervisors and administrator.
Duttweiler and Hord (1989) state that educational leaders who are
effective desire a participatory style of supervision. These principals
and supervisors want input from others, particularly teachers.
Thus there needs to be collaboration skills in working together for
the good of the student. Skills in being able to foster cooperation
among participants in selecting objectives of instruction, learning
opportunities to attain the objectives, and evaluation procedures
to assess progress are desired from school leaders. These leaders
need to be able to motivate, encourage, and stimulate others in the
school setting to participate in school improvement endeavors. Thus
principals and supervisors should be skillful in working effectively
with others to achieve the goals of the school. An open school
environment assists participants to become actively involved to
improve the total school curriculum.
Society is continually changing. It does not stay stable. With the
many societal changes, the school curriculum also needs modification
and revisions. The world of work and the personal needs of individuals
require that student competencies need developing in the areas of
creative thing, problem solving, critical thinking, as well as reasoning
skills (Dede 1989). Educational readers should think of change as being
relevant in society. These changes have tremendous implications for
objective and goals in the curriculum, learning opportunities to attain

11
 the stated ends, and assessment procedures to determine how much
pupils have learned and what is left to be done to guide more optimal
learner attainment.
The new leader in the school setting must be:
1. Highly knowledgeable of workable procedures of teaching.
2. An effective leader possessing skills to work with others.
3. Able to motivate teachers and others in the school setting.
4. Proficient in curriculum development.
5. Knowledgeable of child development characteristics.
6. Proficient in a variety of communication skills.
7. Skillful in interpersonal relations.
8. Able to plan and implement decisions made through
collaboration.
9. Knowledgeable of societal trends and quality school practices.
10. Able to apply technology to instruction and management.
11. Skillful in the use of political processes to attain objectives of
instruction.
12. Knowledgeable about school site management and its
implementation.
13. Secure parental cooperation and input.
14. Obtain information to use in making relevant decisions.
15. Empower individuals, especially teachers, in a rich school
cultural climate.
School leaders need to provide opportunities for science teachers
to try out new ideas in ongoing lessons and units of study. Thus,

12
science teachers with supervisor leadership may wish to assist pupils
in new ways to develop rich science vocabularies. Condrey (1996)
wrote the following:
Every science teacher know that showing students how concepts
apply to everyday events is quite a challenge. We describe real world
applications in class, conduct demonstrations to illustrate concepts
in action, and give students applications they can replicate in the lap.
Yet they still have difficulty connecting classroom activities to their
own lives.
We could spend hours previewing videos in search of the perfect
visual to illustrate concepts germane to teenagers’ lives. A better idea
is to provide them the opportunity to produce a video that illustrates
concept applications from their own experiences.
Student teams can design and produce three to five minute
instructional videos that define a concept and apply it to their personal
experiences. For example, physics students might film applications
of inertia in skating or stock car racing: biology or anatomy students
might show how a gymnast’s muscles work together to perform a
maneuver on the parallel bars; or chemistry students might produce a
video illustrating the effects of chemical reactions in food preparation.
Making these videos helps students to see the connections between
science and “real life” by taking the experience out of the classroom
and putting it into their personal areas of knowledge and relevance.
Producing a short video involves much more than haphazard
filming. The purpose is to define and illustrate the application of a

13
 specific concept, so the video should be instructive and follow a logical
sequence. It must be able to stand alone without further explanations
from the presenters. Students should be encouraged to use creativity
and humor in their productions.

In summary
Foresight of educational leaders is vital so that a vision of the ideal
is possible. Efforts need to be made to achieve the vision. It is an
ongoing process. Much knowledge of the curriculum is necessary to
attain and grow. Purposes need to be involved in moving from what
is to what should be. The educational leader needs to provide support
to those working positive changes in curriculum improvement. Staff
development is needed in making these changes. Collaboration among
participants is necessary to work toward a desired curriculum.
Diverse theories of instruction that have stood the test of time may
be used by teachers to guide pupils to achieve as much as possible.
The theory used must harmonize with what assists the learner(s) to
attain and achieve. Each theory provides the teacher guidance and
direction in making educational decisions.
Quality supervisors/principals are able to communicate well with
others. Diverse forms of communication must be used to achieve
purpose in the school setting. The goals and objectives of the
school need communicating to parents and the lay public. Learning
opportunities being emphasized in the school setting should harmonize
with quality goals and objectives. Monitoring of learner progress in
goal attainment is a must. There need to be high standards for pupil
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achievement with time on tasks involved. Incentives for learning and
for teaching should be in the offing.
Society changes rather continuously making it necessary
for the school curriculum to change. Higher levels of cognition
must be stressed in teaching-learning situations. Knowledgeable,
skillful leaders should possess abilities to work effectively with
others, especially teachers. These leaders must be proficient in
curriculum development procedures. Child growth and development
characteristics should be used in improving teaching and learning.
Good interpersonal relations are needed to guide staff development
efforts as well as involved parents in matters pertaining to curriculum
improvement.
There are principles of learning from educational psychology
which teachers and educational leaders tend to agree with. These
principles of learning provide guidance in choosing objectives of
instruction, learning opportunities for pupils to achieve the objective,
as well as appraisal procedures to ascertain what pupils have learned.
Ediger (1994) lists these principles of learning as follows:
1. Pupils need to attach meaning and understanding to ongoing
lessons and units of study.
2. Pupils need to experience interest in learning.
3. Pupils need to perceive purpose in learning.
4. Pupils need to experience sequence in learning opportunities.
5. Pupils need to experience rational balance among objectives in
the curriculum, such as knowledge, skills, and attitudinal goals.

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 The long range goal of educational leaders is to assist teachers
in guiding pupils to achieve more optimally. Supervisors/principals
need to challenge teachers to provide the best curriculum possible for
pupils in the school setting. Ward, et. al. (1996) wrote the following:
As students continue to explore the observations and relationships
found in the above activities, the teacher guides students to “construct”
the concept that air expands when heated and contracts when cooled.
The teacher then provides opportunities for pupils to apply that concept
to new situations in which difference in air pressure are caused by the
temperature changes.
Providing a classroom environment that encourages collaborations
among students is an important component of a constructivist
classroom environment. When teachers use questions that probe,
clarify, and explore the relationships between student’s prior
experiences, students develop more accurate science concepts.
Students within this classroom environment change from passive
receptors to active learners responsible for their own construction
of meaning. The challenge for teachers is how to help students
effectively construct meaning. Teachers continued to be responsible
for selecting which science concepts to study and how their students
learn these concepts. Within a constructivist environment, however,
these decisions are based to a much larger degree on the abilities of
teachers to know what their students bring to the classroom. When
teachers are attuned to students’ prior knowledge, they enable students
to accommodate their previously held “understandings” by providing
experiences that develop increased understanding of science concepts.

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 Selected References
1. Richardson, M.D., and others, “A Descriptive Analysis of Kentucky
Elementary School Principals.” ERIC Document Reproduction
service #ED 311557.
2. Ediger, Marlow, “Goals of School Administrators,” Michigan
Principal, Fall, 1993, PP 12-14.
3. Wallberg, H., and others, “The Quiet Revolution in Education
Research,” Phi Delta Kappan, November, 1979, PP 179-183.
4. Squires, David, and others, Effective Schools and Classrooms: A
Research Based Perspective, Alexandria, Virginia: Association
for Supervision and Curriculum Development, 1985.
5. Dewey, John, Democracy and Education. New York: The
Macmillan Company, 1916.
6. Piaget, Jean, The Psychology of Intelligence. New York: Harcourt
Brace Jovanovich, 1950.
7. Bruner, Jerome, Toward a Theory of Instruction. Cambridge,
Massachusetts: Harvard University Press, 1968.
8. Bobbitt, Franklin, The Curriculum. Boston: Houghton Mifflin
Company, 1918.
9. Charters, W.W. Charters, curriculum Construction. New York:
The Macmillan Company, 1923.
10. Skinner, B.F., Beyond Freedom and Dignity. New York: Alfred
Knopf, Inc, 1979.
11. Bagley, William, The Educative Process. New York: The
Macmillan Company, 1905.
12. Bestor, Arthur, Educational Wastelands. Urbana: University of
lllinois Press, 1953.
13. Smith, Mortimer, Diminished Mind. Chicago: Regency Press,
1959.

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 14. Shoemaker, J., and Fraser, H.W “What Principals Can Do: Some
Implications from Studies of Effective Schooling,” Phi Delta
Kappan, November, 1981, PP 178-182.
15. Oliva, P.F., Supervision for Today’s Schools. New York: Longman,
1984.
16. Ellis, T.I., “The Principal as Instructional Leader.” ERIC Document
Reproduction Service #ED 274031, 1986.
17. Hallinger, P., and J. Murphy. “instructional Leadership in Effective
Schools.” ERIC Document Reproduction Service #ED 309535,
1986.
18. Stocklinski, J., and J. Miller-Colbert, “The Comer Process Moving
from I to We.” ERIC Document Reproductive Service #EJ 419420,
1986.
19. Duttweiler, F.C., and S. Hord. Dimensions of Effective school
leadership. Austin, Texas: BEDL, 1989.
20. Dede, C., “The Evolution of Information Technology: Implications
for Curriculum,” Educational Leadership, Volume 47(1), 23-26.
21. National Association of Elementary School Principals, Principals
for the Twenty First Century Schools. Alexandria, Virginia:
NAESP, 1990.
22. Ediger, Marlow, “Early Field Experiences in Teacher
Education,” College Student Journal, September, 1994, PP 302-
307.
23. Ward, Kathleen, et.al. (1996), Constructing Scientific Knowledge,
The Science Teacher, 63(9), 23.
24. Condrey, Jean Friend (1996), Focus on Science Concepts, The
Science Teacher 63 (4), 17.
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