‫‪SİİRT ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1 • s.

43-60‬‬

‫اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬

‫**‪Mustafa KIRKIZ*-Aslam JANKIR‬‬

‫اﻟﻤﻠﺨﺺ‪:‬‬
‫ّ‬
‫ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‪ ،‬ورﻓ ِﻊ ﻣﺴﺘﻮى َﻓـ ْﻬﻤِﻬﻢ ﻟﻬﺎ‬ ‫َ‬ ‫ﻛﺒﻴﺮ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ‬
‫ٌ‬ ‫دور‬
‫ٌ‬ ‫)اﻟﻜﺘﺎﺗﻴﺐ(‬ ‫اﻟﻘﺪﻳﻤﺔ‬ ‫ﻟﻠﻤﺪارس‬ ‫ﻛﺎن‬
‫اﻟﻨﺎﻃﻘﻴﻦ‬
‫َ‬ ‫ﻟﻤﻨﺎﻫﺞ ﻣﺪروﺳﺔ وﻣﺨﺘﺎرة ﻟﺨﺪﻣ ِﺔ اﻟﻐﺎﻳ ِﺔ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ‬ ‫َ‬ ‫ﺑﻲ؛ وﻓﻘًﺎ‬‫ّ‬ ‫ﺮ‬ ‫اﻟﻌ‬ ‫م‬
‫ِ‬ ‫اﻟﻜﻼ‬ ‫ﻣﻘﺎﺻﺪ‬ ‫اﺳﺘﻴﻌﺎب‬ ‫و‬
‫ﺑﻐﻴﺮﻫﺎ‪.‬‬
‫ﻛﺘﺎب اﻟﻠ ِﻪ اﻟﻠﻐ ِﺔ‬
‫ﺧﻼل ﺗﻌﻠّﻢ ﻟﻐ ِﺔ ِ‬‫اﻹﺳﻼﻣﻲ ﻣﻦ ِ‬ ‫ّ‬ ‫اﻟﺪﻳﻦ‬
‫وﻻ ﻳﺨﻔﻰ أ ّن اﻟﻐﺎﻳ َﺔ اﻟﺮﺋﻴﺴ َﺔ ﻣﻦ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻫﻲ َﻓـ ْﻬﻢ ِ‬
‫اﻟﻤﻨﻄﻖ وﻏﻴﺮﻫﺎ ﻣﻦ‬ ‫ﻳﻒ واﻟ ِﻔﻘْﻪ و ِ‬ ‫اب اﻟﺘﻔﺴﻴ ِﺮ واﻟﺤﺪﻳﺚ اﻟﺸﺮ ِ‬ ‫ﻣﻐﺎﻟﻴﻖ أﺑﻮ ِ‬
‫َ‬ ‫ِ‬
‫اﻟﻄﺎﻟﺐ ﻳﻔﺘَ ُﺢ ﺑﻬﺎ‬ ‫ِﻔﺘﺎح‬
‫اﻟﻌﺮﺑﻴّﺔِ؛ ﻷﻧّﻬﺎ ﻣ ُ‬
‫ﻃﺎﻟﺐ اﻟﻌﻠﻮِم اﻟﺸﺮﻋﻴّﺔِ‪.‬‬ ‫اﻟﻌﻠﻮم اﻟﺘﻲ ﻳﺤﺘﺎﺟﻬﺎ ُ‬
‫ِ‬
‫اﺳﺘﻘﻄﺒﺖ‬ ‫ﺧﻼل ِ‬
‫ﻣﺪارﺳﻬﺎ اﻟﻜﺜﻴﺮة اﻟﺘﻲ‬ ‫ﺷﻬﺪت اﻟﻤﻨﻄﻘﺔ اﻟﺸﺮﻗﻴّﺔ ﻣﻦ اﻟﺪوﻟﺔ اﻟﻌﺜﻤﺎﻧﻴّﺔ ﺣﺮﻛ َﺔ اﻟﺘﻌﻠﻴﻢ ﻫﺬﻩ ﻣﻦ ِ‬ ‫ْ‬ ‫وﻗﺪ‬
‫ﻛﻞ َﺣ َﺪ ٍب وﺻﻮب‪ ،‬ﻓﺘﻠ ّﻘﻮا ﺑﻴﻦ أروﻗﺘﻬﺎ ﻋﻠﻮم اﻟﻌﺮﺑﻴّﺔ واﻟﻘﺮآن واﻟﺘﻔﺴﻴﺮ واﻟﻔﻘﻪ وﻏﻴﺮﻫﺎ ﻣﻦ اﻟﻌﻠﻮم‬ ‫اﻟﻄﻼب ﻣﻦ ّ‬ ‫ّ‬
‫اﻟﻄ ّﺐ واﻟﻔﻴﺰﻳﺎء واﻟﻜﻴﻤﻴﺎء وﻋﻠﻢ اﻷﺣﻴﺎء واﻟﺠﻴﻮﻟﻮﺟﻴﺎ واﻟﻔﻠﺴﻔﺔ واﻟﻤﻨﻄﻖ‪..‬‬ ‫اﻟﻤﺨﺘﻠﻔﺔ ﻣﺜﻞ اﻟﻔﻠﻚ واﻟﺮﻳﺎﺿﻴﺎت و ّ‬
‫ﺗﺨﺼﺼﺎت ﻣﺜﻞ‬ ‫ﻳﻜﻦ ﻓﻲ ﻫﺬﻩ اﻟﻤﺪارس ّ‬ ‫اﻟﻤﺪارس ﻋﺎﻟ ًِﻤﺎ ُﻣﻠ ًِّﻤﺎ ﺑﻌﻠﻮم ﺷﺘّﻰ‪ ،‬إذ ﻟﻢ ْ‬
‫ِ‬ ‫ﻓﻴﺘﺨﺮج اﻟﻄﺎﻟﺐ ﻓﻲ ﻫﺬﻩ‬
‫ّ‬
‫ﻋﺎﻟﻤﺎ ّ‬
‫ﺑﻜﻞ اﻟﻌﻠﻮم‪.‬‬ ‫ﻳﻨﻬﻞ اﻟﻌﻠﻮم ﻣﻦ ﻣﻨﺎﺑﻌﻬﺎ ﻓﻴﺼﺒﺢ ً‬ ‫اﻟﺮاﻫﻦ‪ ،‬ﺑﻞ ﻛﺎن اﻟﻄﺎﻟﺐ َ‬ ‫ﺟﺎﻣﻌﺎﺗﻨﺎ ﻓﻲ اﻟﻌﺼﺮ ّ‬
‫اﻟﻄﻼب اﻟﻌﻠﻮم اﻟﺪﻧﻴﻮﻳﺔ‬ ‫وﻻ ﻳﺨﻔﻰ أﺛﺮ ﻫﺬﻩ اﻟﻤﺪارس ﻓﻲ اﻟﺤﻴﺎة واﻟﻤﺠﺘﻤﻊ ﻓﻲ ﺗﻠﻚ اﻟﺤﻘﺒﺔ ﻓﺈﺿﺎﻓ ًﺔ إﻟﻰ ﺗﻌﻠﻴﻢ ّ‬
‫ﺣﺚ ﻋﻠﻴﻬﺎ‬ ‫ﻓﺎﻫﺘﻤﺖ ﺑﻤﻜﺎرم اﻷﺧﻼق اﻟﺘﻲ ّ‬ ‫واﻷﺧﺮوﻳّﺔ ﻓﻘﺪ ﻛﺎن ﻟﻬﺎ أﺛﺮ ﻛﺒﻴﺮ ﻓﻲ اﻟﺘﺮﺑﻴّﺔ واﻟﺤﻴﺎة اﻻﺟﺘﻤﺎﻋﻴّﺔ ّ‬
‫ﺧﻮِة ﺑﻴﻦ ﺟﻤﻴﻊ اﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ اﺧﺘﻼف أﻋﺮاﻗﻬﻢ وأﺟﻨﺎﺳﻬﻢ وأﻟﻮاﻧﻬﻢ‪،‬‬ ‫اﻟﻄﻼب ﻋﻠﻰ اﻷُ ّ‬ ‫أﺳﺴﺖ ّ‬ ‫اﻟﺪﻳﻦ اﻟﺤﻨﻴﻒ و ّ‬
‫ﻋﻈﻴﻢ ﻗﺎﻣﺖ ﺑﻪ اﻟﻤﺪارس ﻓﺤﺎﻓﻈﺖ ﻋﻠﻰ اﻟﻠﱡﺤﻤﺔ اﻻﺟﺘﻤﺎﻋﻴّﺔ واﻟﻌﻼﻗﺎت اﻹﻧﺴﺎﻧﻴﺔ اﻟﺘﻲ ﻳﺴﻌﻰ إﻟﻴﻬﺎ‬ ‫وﻫﺬا ﻋﻤ ٌﻞ ٌ‬
‫ﻛﻞ إﻧﺴﺎنٍ‪.‬‬‫ﱡ‬
‫اﻟﻜﻠﻤﺎت اﻟﻤﻔﺘﺎﺣﻴﺔ‪ :‬اﻟﻜﺘﺎﺗﻴﺐ‪ ،‬اﻟﻨﺎﻃﻘﻴﻦ‪ ،‬ﻣﻨﺎﻫﺞ‪ ،‬ﻣﺪارس‪ ،‬اﺳﺘﻴﻌﺎب‪.‬‬

‫>‪* Doç. Dr, Bingöl Üniversitesi ilahiyat Fakültesi, <mkirkiz@hotmail.com‬‬

‫>‪** Oğretmen, Mardin Artuklu Uni., Edebiyat Fak. <aslamrshid1@gmail.com‬‬
44 • İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1

Klasık Medreseler Ve Anadili Arapça Olmayanlara Arapçayı Öğretmedeki

Rolleri
Özet
Medreselerin, Arapça bilmeyenler için Arapça öğretiminde, anlaşılmasında
ve Arap kelamının maksadının kavranmasında, medrese programı çerçeve-
sinde ve bu dili bilmeyenlere bir hizmet olarak rolü büyüktü.
Arapça öğretiminde asıl gaye Arapça olan Allah kitabının iyi anlaşılmasıdır.
Çünkü bu dili öğrenmek, tefsir, hadis, fıkıh, mantık ve bunun gibi dini ilim-
lerin kilitlerini açmak isteyen öğrenci için bir anahtardır.
Osmanlı devletinin doğusunda varlık bulan bu medreseler vasıtasıyla öğ-
renciler birçok ilim dalında derinleşmiş ve bu ilim dalları arasında Arapça,
Kur’an-ı Kerim, tefsir, fıkıh ve bunların dışındaki felekiyat, riyaziyat, tıb,
fizik, kimya, biyoloji, jeoloji, felsefe, mantık… gibi farklı ilim dallarında iler-
leme kaydetmişlerdir. Bu medreselerde mezun olan öğrenciler farklı ilim
dallarında derinleşerek âlim olmuşlardır. Çünkü bu medreseler günümüz
üniversiteleri gibi sadece bir veya birkaç dalda uzmanlaşmak için eğitim
yapmıyordu aksine öğrenciler bu medreselerde bütün ilimlerde eğitim yapa-
rak bu ilimlerin hepsinde uzmanlaşmaktaydı.
O dönemde medreselerin bireysel ve toplumsal hayatta oynadığı rol aşikârdır.
Buna ek olarak dini ve dünyevi ilimlerde öğrenciyi eğiten bu yapının eğitim
ve sosyal hayat üzerinde de büyük rolü vardı. Bu yapı yüce dinin emrettiği
yüce ahlaka önem vererek ırk, soy ve renkçe farklı olan bütün Müslümanların
kardeş olduğu hususunu da öğrenciler arasında sağlamlaştırmıştı. Bu ise, med-
reselerin üstlendiği büyük bir görevdir ki her insanın gerçekleştirmek istediği
toplumsal ve insani ilişkilerin iyi muhafaza edilmesi için yapılmaktadır.

Anahtar Kelimeler
Medreseler, konuşanlar, metotlar, medreseler, kavrama.

Preface
Old schools (alkatatib) played a major role in teaching Arabic to non-Ar-
abic speakers increasing their understanding , and understanding the pur-
poses of Arabic discourse.Due to well-studied and chosen curricula to serve
the purpose of teaching Arabic to other speakers.
It is no secret that the main goal of teaching Arabic was to understand the
Islamic religion by learning the language of Holy Quran, because it is the
key for the students to open the closed way to understand the interpreta-
tion, holy Hadith , jurisprudence, logic and other sciences which the legit-
imate students need.
The eastern part of Othman State witnessed such an education move-
 ‫ • اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬45

ment, through its various schools which attracted the students from all
sides.So they received everykind of Arab sciences, Quran, interpretation,
jurisprudence,and different other kinds of sciences such astronomy, math-
ematics, medicine physics, chemistry, biology, geology, philosophy and log-
ic.so the student graduates from these schools knowing all fields of knowl-
edge.there were no specifications in those schools as nowadays in our con-
temporary universities.But the student got the sciences from the sources,so
he became a scientist knowing all feilds of knowledge..
It was no secret the affect of those schools on life and society at that era of
life.in addition of teaching students the practical and religious knowledge,it
had a very great affect on education and social life as well.The schools took
care of nobel-minded morals Which the true Islam religion urged.and they
raised the students on brotherhood and no matter what their races, genders,
colours are.And that was a very great job those schools did.they kept the
good social and human relationships which everyone seeks.

Keywords
Alkatatib-speakers-curricula-schools- comprehension.

‫اﻟﻤﻘﺪﻣﺔ‬
ِ ‫ﻣﺜﻞ‬
‫ ﻳﺪﻓﻌﻬﻢ اﻟﺪاﻓ ُﻊ‬، ‫اﻟﻌﺮب‬ ُ ‫ﺣﻈﻴﺖ اﻟﻌﺮﺑﻴُّﺔ ﺑﺎﻫﺘﻤﺎ ٍم ﺑﺎﻟ ٍﻎ ﻣﻦ ﻏﻴﺮ اﻟﻌﺮب ﻣﻨ ُﺬ أ َﻣ ٍﺪ ﺑﻌﻴ ٍﺪ ﻣﺜﻠﻬﻢ‬ ِ
‫ وﻛﺎﻧﺖ ﺑﻼد اﻟﻌﺜﻤﺎﻧﻴﻴﻦ وﻻ‬،ِ‫اﻟﺘﺤﺼﻴﻞ واﻟﺘﺄﻟﻴﻒ واﻹﻗﺮاء‬ ِ ‫ ﻓﺎﺷﺘﻐﻠﻮا ﻓﻲ‬،‫اﻟﻌﺮب‬ َ ‫ذاﺗُﻪ اﻟّﺬي دﻓ َﻊ‬
‫ﻟﻄﻼ ِب اﻟﻌﺮﺑﻴّﺔ ﻳﻨﺘﻘّﻠﻮن ﺑﻴﻦ ﻣﺪارﺳﻬﺎ ودوِر ﺗﻌﻠﻴﻤﻬﺎ‬ ّ ‫ﻣﺴﺮﺣﺎ‬ ً ‫ﺳﻴّﻤﺎ اﻟﻤﻨﻄﻘﺔ اﻟﺠﻨﻮﺑﻴّﺔ اﻟﺸﺮﻗﻴّﺔ ﻣﻨﻬﺎ‬
ً ‫َرت ﻧﻔﺴﻬﺎ ﻓﻲ ﺧﺪﻣ ِﺔ اﻟﻌﺮﺑﻴّ ِﺔ ﻳﺼﻨﻌﻮ َن ﺑﻬﺎ‬
‫رﺟﺎﻻ‬ ْ ‫ﻳﻨﻬﻠﻮن اﻟﻌﺮﺑﻴّﺔ ﻋﻠﻰ أﻳﺪي ﻣﺸﻴﺨ ٍﺔ ﺟﻠﻴﻠ ٍﺔ ﻧَﺬ‬
.ِ‫ﺣﻠﻘﺎت ﻓﻲ ﻫﺬﻩ اﻟﺴﻠﺴﺔ اﻟﺠﻠﻴﻠﺔ‬ ٍ ّ ‫ ﻻ ز َال َﻃﻠﺒَ ُﺔ اﻟﻌﻠ ِﻢ‬،‫وﻳﺆﻟّﻔﻮ َن ﻛﺘﺒًﺎ‬
‫ﻳﺸﻜﻠﻮن‬
ِ
‫ﺑﺎﻟﺒﺤﺚ‬ ‫ﻋﻈﻴﻢ ﻓﻲ ﺗﻌﻠﻴ ِﻢ اﻟﻌﺮﺑﻴّﺔ ﺗﻨﺎوﻟْﺘُﻬﺎ‬
ٌ ‫دور‬ ٌ ‫ّﺛﻢ ّﻟﻤﺎ ﻛﺎ َن ﻟﻬﺬﻩ اﻟﻤﺪارس ﻓﻲ ﺗﻠﻚ اﻟﺤﻘﺒ ِﺔ‬
‫ﻧﺤﺎول ﺗﻄﻮﻳﺮﻫﺎ وﻻ ﺳﻴّﻤﺎ أ ّن ﺳﻼﻟ َﺔ ﻫﺬﻩ‬ َ ‫واﻟﺪراﺳ ِﺔ ﻋﺴﻰ ْأن ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﻫﺬﻩ اﻟﺘﺠﺮﺑ ِﺔ اﻟّﺜـ ّﺮِة و ْأن‬
‫ﻟﻜﻦ اﻷﺳﻠﻮب ﺑﻘﻲ ﻋﻠﻰ ﻣﺎ‬ ّ ‫اﻷﺟﻴﺎل ﻓﻲ ﻋﺼﺮﻧﺎ ﻫﺬا و‬ َ ‫اﻟﺖ ﻋﻠﻰ ﻗﻴﺪ اﻟﺤﻴﺎ ِة ﺗﺮﺑّﻲ‬ ْ ‫اﻟﻤﺪارس ﻣﺎز‬
ِ
.!‫ﻗﺪﻳﻤﺎ‬
ً ‫ﻛﺎن ﻋﻠﻴﻪ‬
‫ﻓﺎﺳﺘﻌﻀﺖ‬
ُ ،‫ﻟﺸ ِّﺢ اﻟﻤﺼﺎدر اﻟﻤﻜﺘﻮﺑﺔ‬ ُ ‫ﺟﻤﺔ ﻓﻲ ﺑﺤﺜﻲ ﻫﺎ ﻧﺘﻴﺠ ًﺔ‬ ّ ‫ﻣﺼﺎﻋﺐ‬
ُ ‫وﻗﺪ اﻋﺘﺮﺿﺘﻨﻲ‬
‫ﺑﻌﺾ‬
ِ ‫ إﺿﺎﻓ ًﺔ إﻟﻰ اﻟﺘﻘﺎء‬،‫ﺳﺒﻴﻼ‬ ً ‫اﺳﺘﻄﻌﺖ إﻟﻴﻬﺎ‬
ُ ‫اﻟﻤﻴﺪاﻧﻲ ﻛﺰﻳﺎرِة ﻫﺬﻩ اﻟﻤﺪارس ﻣﺎ‬ ّ ِ
‫ﺑﺎﻟﺒﺤﺚ‬ ‫ﻋﻨﻬﺎ‬
‫ﺻﺎﺣﺐ‬
َ ‫اﻟﻤﺪارس وَﻣ ْﻦ ﻛﺎن‬
ِ َ ‫ﺑﺎع ﻃﻮﻳ ٌﻞ ﻓﻲ اﻟﺘﺪرﻳﺲ َوﻓ‬
‫ْﻖ ﻫﺬﻩ‬ ٌ ‫ﺬﻳﻦ ﻛﺎن ﻟﻬﻢ‬ َ ّ‫اﻟﻌﻠﻤﺎء واﻟﺸﻴﻮخ اﻟ‬
،‫اﻟﻤﻼ ﻋﺒﺪاﻟﻠﻪ اﻟﻐﺮزي‬ ّ ‫ و‬،‫ﻣﺤﻤﺪ ﻧﻮري اﻟﺪﻳﺮﺷﻮي‬ ّ ‫اﻟﺸﻴﺦ‬ ِ ‫ﻣﺜﻞ‬ َ ‫اﻟﻤﺪارس‬
ِ ‫ﻣﺪرﺳ ٍﺔ ﻣﻦ ﻫﺬا اﻟﻨﻮع ﻣﻦ‬
‫أﻓﺪت ﻣﻦ ﺗﺠﺮﺑﺘﻬﻢ اﻟﺘﺮﺑﻮﻳّﺔ‬ ُ ‫اﻟﻤﻼ ﻋﺒﺪاﻟﺮﺣﻤﻦ إﻣﺎم ﺟﺎﻣﻊ ﻗﺎﺳﻤﻮ ﻓﻲ ﻣﺪﻳﻨﺔ اﻟﻘﺎﻣﺸﻠﻲ اﻟﺴﻮرﻳّﺔ و‬ ّ ‫و‬
‫• ‪46‬‬ ‫‪İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1‬‬

‫أﻛﻦ ﺑﻌﻴ ًﺪا ﻋﻦ ﻫﺬﻩ اﻟﺘﺠﺮﺑﺔ اﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻫﺬﻩ اﻟﻤﺪارس‬ ‫واﻟﺘﻌﻠﻴﻤﻴّﺔ واﻟﻌﻠﻤﻴّﺔ‪ ،‬وﻻ ﺳﻴّﻤﺎ أﻧّﻨﻲ ﻟﻢ ْ‬
‫اﺣﻞ دراﺳﺘﻲ اﻷوﻟﻰ ﻓﻘﺪ أﻛﺮﻣﻨﻲ اﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﺑﺎﻟﺠﻠﻮس‬ ‫اﻟﺼﻠ ِﺔ ﺑﻬﺎ ﻓﻲ ﻣﺮ ِ‬
‫ﻛﻨﺖ ﻟﺼﻴﻖ ّ‬ ‫ﺑﻞ ُ‬
‫ﻟﻜﻦ ﻟﻢ ﻳﺘ ﱠﻢ‬
‫ﻣﺤﻤﺪ ﻧﻮري اﻟﺪﻳﺮﺷﻮي‪ ،‬و ْ‬ ‫اﻟﺪرس اﻟﺘﻲ ﻛﺎن ﻳﻘﻮُم ﻋﻠﻴﻬﺎ اﻟﺸﻴﺦ اﻟﺠﻠﻴﻞ ّ‬ ‫ﻓﻲ ﺣﻠﻘ ِﺔ ِ‬
‫أت ﻋﻠﻰ ّ‬
‫اﻟﻤﻼ‬ ‫اﻟﺮﺳﻤﻴّﺔ‪ ،‬إﺿﺎﻓ ًﺔ إﻟﻰ أﻧّﻨﻲ ﻗﺮ ُ‬
‫اﻷﻣﺮ ﺑﺴﺒﺐ دراﺳﺘﻲ ﻓﻲ اﻟﻤﺪارس اﻟﺤﻜﻮﻣﻴّﺔ ّ‬ ‫ﻟﻲ ُ‬
‫ﻟﻠﻤﻼ ﺧﻠﻴﻞ اﻹﺳﻌﺮدي رﺣﻤﻪ اﻟﻠﻪ – ﻋﻨﻮان أﻃﺮوﺣﺘﻲ ﻓﻲ‬ ‫ﻋﺒﺪاﻟﻠﻪ اﻟﻐﺮزي ﻛﺘﺎب اﻟﻜﺎﻓﻴﺔ اﻟﻜﺒﺮى ّ‬
‫ﻛﻞ أوﻟﺌﻚ ﻛﺎن ﻟﻲ ﻋﻮﻧًﺎ ﻓﻲ اﻻﻫﺘﻤﺎم ﺑﻬﺬا‬ ‫اﻟﻤﺎﺟﺴﺘﻴﺮ‪ً -‬‬
‫ﻛﺎﻣﻼ ﺑﺘﻮﻓﻴﻖ ﻣﻦ اﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‪ّ ،‬‬
‫اﻟﺒﺤﺚ واﻟﻜﺘﺎﺑﺔ ﻓﻴﻪ‪.‬‬
‫اﻟﺒﺤﺚ ﻋﻠﻰ أﻗﺴﺎم‪:‬‬
‫َ‬ ‫أدرت‬
‫وﻗﺪ ُ‬
‫‪ -‬اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ‪ :‬ﻳﺘﺤ ّﺪث ﻋﻦ أﺷﻬﺮ ﻫﺬﻩ اﻟﻤﺪارس وأﺳﻤﺎﺋﻬﺎ‪ ،‬وﺑﻨﺎﺗﻬﺎ‪ ،‬وأﺣﻮاﻟﻬﺎ‪.‬‬
‫أوﻗﺎت اﻟﺪراﺳﺔ ﻋﻨﺪﻫﻢ‪،‬‬‫اﻟﻄﻼب‪ ،‬و ُ‬ ‫اﻟﻄﻼب‪ :‬وﻳﺘﺤ ّﺪث ﻫﺬا اﻟﻘﺴﻢ ﻋﻦ ﻛﻴﻔﻴﺔ ﺗﺪرﻳﺲ ّ‬ ‫‪ّ -‬‬
‫وأﺣﻮاﻟُﻬﻢ‪ ،‬وﻣﺮ ُ‬
‫اﺣﻞ اﻟﺘﻌﻠﻢ اﻟﺘﻲ ﻳﺠﺐ ﻋﻠﻴﻬﻢ اﺟﺘﻴﺎزﻫﺎ‪.‬‬
‫وﻳﺘﻀﻤﻦ اﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻜﺘﺐ اﻟﺘﻲ ﻛﺎﻧﺖ ﺗُ َﺪ ّرس ﻓﻲ ﻫﺬﻩ اﻟﻤﺪارس‪ ،‬وﻣﺆﻟّﻔﻴﻬﺎ‪.‬‬
‫ّ‬ ‫‪ -‬اﻟﻤﻨﺎﻫﺞ‪:‬‬
‫أﺛﺒﺖ اﻟﻤﺼﺎدر‬ ‫ﻠﺖ إﻟﻴﻬﺎ‪ّ ،‬ﺛﻢ ُ‬ ‫ﺗﻮﺻ ُ‬‫أﻫﻢ اﻟﻨﺘﺎﺋﺞ اﻟﺘﻲ ّ‬
‫ﺗﻀﻤﻨَﺖ ّ‬‫ﺧﺘﻤﺖ اﻟﺒﺤﺚ ﺑﺨﺎﺗﻤ ٍﺔ ّ‬ ‫ُ‬ ‫ّﺛﻢ‬
‫واﻟﻤﺮاﺟ َﻊ اﻟﺘﻲ ﻛﺎﻧﺖ ﻣﻨﻬﻞ اﻟﺒﺤﺚ وراﻓﺪﻩ‪.‬‬

‫اﻟﺘﻌﻠﻴﻢ ﻓﻲ اﻟﻤﻨﻄﻘﺔ اﻟﺸﺮﻗﻴﺔ ﻣﻦ اﻟ ّﺪوﻟﺔ اﻟﻌﺜﻤﺎﻧﻴﺔ واﻣﺘﺪاداﺗﻬﺎ‪:‬‬

‫اﻟﺘﻌﻠﻴﻢ اﻫﺘﻤﺎ ًﻣﺎ ﻣﻠﺤﻮ ًﻇﺎ ﻣﻦ ﻗِﺒَ ِﻞ اﻟﻨّﺎس ﻓﻲ اﻟﻤﻨﻄﻘﺔ اﻟﺸﺮﻗﻴّﺔ ﻣﻦ اﻟ ّﺪوﻟﺔ اﻟﻌﺜﻤﺎﻧﻴّﺔ‬ ‫ُ‬ ‫ﺷﻬ َﺪ‬
‫ﺻﺢ‬
‫ﻟﻠﻤﺪارس ‪ْ -‬إن ّ‬‫ِ‬ ‫وﺷﻤﺎﻻ‪ .‬وواﻛﺐ ﻫﺬا اﻻﻫﺘﻤﺎ َم ﺣﺮﻛ ٌﺔ ﻋِﻤﺮاﻧﻴّﺔ‬ ‫ً‬ ‫واﻣﺘﺪاداﺗﻬﺎ ﺟﻨﻮﺑًﺎ وﺷﺮﻗًﺎ‬
‫اﻟﻌﻠﻢ ﻳﻨﻬﻠﻮ َن ﻣﻦ‬
‫ﻳﻘﺼﺪو ّن َ‬ ‫وﺻ ْﻮ ٍب ِ‬ ‫اﻟﻄ ّﻼ ُب ﻣﻦ ّ‬
‫ﻛﻞ َﺣ َﺪ ٍب َ‬ ‫اﺧﺘﻠﻒ إﻟﻴﻬﺎ ّ‬
‫اﻟﺘﻌﺒﻴﺮ ‪ -‬ﻓﻜﺜُﺮت و َ‬ ‫ُ‬
‫أﺳﺎﺳﻲ ﻟﺘﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّ ِﺔ ﻟﻠﻨّ َ‬
‫ﺎﻃﻘﻴﻦ‬ ‫دور راﺋ ٌﺪ و ﱞ‬ ‫ﻣﻨﺎﺑﻌ ِﻪ ﻣﺎ ﻳﻨﻬﻠﻮن‪ ،‬وﻛﺎ َن ﻟﻬﺬﻩ اﻟﻤﺪارس واﻟﻜﺘﺎﺗﻴﺐ ٌ‬
‫اﻟﻤﺸﺮف ﻟﺘﻌﻠﻴﻢ ﻟﻐﺔ اﻟﻘﺮآنِ‪ ،‬وﻧﺸﺮ‬ ‫ِ‬
‫اﻟﺒﺤﺚ ﻋﺮﻓﺎﻧًﺎ ﺑﻬﺬا اﻟ ّﺪور ّ‬ ‫ﺑﻐﻴﺮِﻫﺎ‪ ،‬وﻫﺬا ﻣﺎ ﺟﺬﺑﻨﻲ ﻟﻜﺘﺎﺑ ِﺔ ﻫﺬا‬
‫اﻟﻌﻠﻮم اﻟﺪﻳﻨﻴّﺔ واﻟﺤﻴﺎﺗﻴّﺔ اﻟﻤﺨﺘﻠﻔﺔ‪.‬‬
‫اﻟﻤﺪارس‪:‬‬
‫ِ‬ ‫وﺳﺄﺑﺪأ ﺑﻠﻤﺤ ٍﺔ إﻟﻰ‬
‫• ﻟَ ْﻤﺤﺔ إﻟﻰ اﻟﻤﺪارس‪:‬‬
‫ﻓﺬﻫﺒﺖ ﻣﻮﺳﻮﻋﺔ‬
‫ْ‬ ‫اﻟﻤﺪارس‪ ،‬وﻛﻴﻔﻴّ َﺔ ﺑﻨﺎﺋِﻬﺎ‬
‫ِ‬ ‫ﻣﻼﻣﺢ ﻫﺬﻩ‬
‫ِ‬ ‫ﺑﻌﺾ‬
‫ﻳﺪي َ‬ ‫ﺑﻴﻦ ﱠ‬ ‫اﻟﻤﺼﺎدر اﻟﺘﻲ َ‬
‫ُ‬ ‫ﺗﺬﻛﺮ‬
‫ُ‬
‫اﻟﻤﺪارس ﻛﺎﻧﺖ ﺗﻬﺘ ﱡﻢ ﺑﺎﻟﻌﻠﻮِم اﻟ ﱡﺪﻧﻴﻮﻳّﺔ واﻷُﺧﺮوﻳّﺔ؛ إ ْذ ﺗُﻘﺎ ُم ﻓﻲ ﻫﺬﻩ‬
‫َ‬ ‫)ﺷﺮﻗﻴﺎت( إﻟﻰ أ ّن ﻫﺬﻩ‬
‫دورﻫﺎ‬
‫ﻳﻘﺘﺼﺮ ُ‬
‫ْ‬ ‫اﻟﻤﺪارس ﻟﻢ‬
‫َ‬ ‫اﻟﺪﻳﻦ واﻟ ّﺪﻧﻴﺎ‪ ،‬ﺑﻤﻌﻨﻰ أ ّن ﻫﺬﻩ‬
‫اﻟﻤﺪارس اﻟﻌﺒﺎد ُة‪ ،‬واﻟﻤﻨﺎﻗﺸ ُﺔ ﻓﻲ ﻋﻠﻮِم ِ‬
‫ِ‬
‫اﻟﺪﻳﻦ واﻟﺪﻧﻴﺎ ﺑﺎﻟﻌﺒﺎد ِة ﻓﻘﺪ ﻛﺎﻧﺖ ﻣﺴﺎﺟ َﺪ ﻳﺮﺗﺎدﻫﺎ‬ ‫ﻳﺪﻣﺞ ﻋﻠﻮَم ِ‬‫ﻓﻲ اﻟﺘﻌﻠﻴﻢ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻛﺎن دورﻫﺎ ُ‬
 ‫‪ • 47‬اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬

‫اﻟﺬﻳﻦ ﻳﻘﺼﺪوﻧﻬﺎ ﻟﻄﻠﺐ اﻟﻌﻠﻢ واﻟﻤﻌﺮﻓ ِﺔ وﻛﺬﻟﻚ اﻟﻌﺎ ّﻣﺔ اﻟﺬﻳﻦ اﺧﺘﻠﻔﺖ‬ ‫اﻟﺨﺎﺻ ُﺔ ﻣﻦ ﻃﻠﺒ ِﺔ اﻟﻌﻠﻢ َ‬ ‫ّ‬
‫اﻻﺳﺘﻤﺎع واﻻﺗّ ِ‬
‫ﻌﺎظ واﻟﻌﺒﺎدةِ‪.‬‬ ‫ِ‬ ‫ﻣﻘﺎﺻﺪﻫﻢ ﺑﻴﻦ‬
‫ُ‬
‫اﻟﺠﻬﻞ ﻓﻲ ﻓﺘﺮٍة‬ ‫ﺗﻔﺸﻰ‬‫ﺎس ﺑﻌﺪﻣﺎ ّ‬ ‫ﺑﻴﻦ اﻟﻨّ ِ‬
‫اﻟﻤﺪارس ﻟﻨﺸ ِﺮ اﻟﺘﻌﻠﻴ ِﻢ َ‬
‫ِ‬ ‫وﻛﺎن اﻻﻫﺘﻤﺎ ُم ﻣﻨﺼﺒّﺎً ﻓﻲ ﺑﻨﺎ ِء‬
‫ِ‬
‫وإرﺳﺎل أﺑﻨﺎﺋﻬﻢ إﻟﻴﻬﺎ‬ ‫ﻃﻠﺐ اﻟﻌﻠ ِﻢ ﻓﻲ ﻫﺬﻩ اﻟﻤﺪارس‬ ‫ﺎس إﻟﻰ ِ‬ ‫اﻟﻌﻠﻤﺎء ﺣﻴﻨﺌ ٍﺬ اﻟﻨّ َ‬
‫ُ‬ ‫ﺳﺒﻘﺖ ﻓﺪﻋﺎ‬‫ْ‬ ‫ﻣﺎ‬
‫اﻟﻤﺪارس ﺑﺎﻟﻄﻼّب‪ ،‬وﻧﺘﻴﺠ ًﺔ ﻟﻬﺬا‬ ‫ِ‬ ‫أﻫﻤﻴّﺔ اﻟﻌﻠﻢ ﻓﻲ اﻟ ّﺪﻧﻴﺎ واﻵﺧﺮة ﻓﺄﻣ ّﺪ اﻟﻨّﺎس ﻫﺬﻩ‬ ‫وﺑﻴّﻨﻮا ﻟﻬﻢ ﻣﺪى ّ‬
‫اﻟﻄﻼب اﻟﺘﻲ‬ ‫اﻟﻤﺪارس ازدﻳﺎداً ﻣﻠﺤﻮﻇﺎً ﻻﺳﺘﻴﻌﺎب ﻫﺬﻩ اﻷﻋﺪاد اﻟﻤﺘﻜﺎﺛﺮة ﻣﻦ ّ‬ ‫ِ‬ ‫اﻹﻣﺪاد ازداد ﻋﺪ ُد‬
‫ﻧﺸﺎط وﺑﻘﻴﺖ ﻫﺬﻩ اﻟﻤﺪارس ﺗﺰداد إﻟﻰ ﻗﻴﺎ ِم اﻟﺠﻤﻬﻮرﻳّ ِﺔ اﻟﺘﺮﻛﻴ ِﺔ اﻟﺤﺪﻳﺜﺔِ‪.‬‬ ‫ﺑﻜﻞ ٍ‬ ‫ﺗﻘﺒﻞ ﻋﻠﻰ اﻟﻌﻠﻢ ّ‬ ‫ُ‬
‫اﻟﻤﺪارس ﺗُﺒﻨﻰ ﺑﺠﻬﻮد أﻫﺎﻟﻲ اﻟﺒﻠﺪ ِة أو اﻟﻘﺮﻳ ِﺔ ﻓﻘﺪ ﻛﺎﻧﻮا ﻳﺘﻌﺎوﻧﻮن ﻓﻲ ﺑﻨﺎء‬ ‫ِ‬ ‫وﻛﺎﻧﺖ ﻏﺎﻟﺒﻴ ُﺔ ﻫﺬﻩ‬
‫اﻷﻣﺮ ﻳﺬﻫﺒﻮ َن إﻟﻰ اﻟﺒﻠﺪان أو اﻟﻘﺮى اﻟﻤﺠﺎورة‬ ‫وإن ﻟﺰم ُ‬ ‫اﻟﻼزﻣﺔ ﻟﻠﺒﻨﺎء ْ‬ ‫اﻟﻤﺪارس ﻓﻴﺠﻤﻌﻮن اﻷﻣﻮال ّ‬
‫ْﺼﺮوا ﺟﻬ َﺪﻫﻢ ﻋﻠﻰ اﻟﺒﻨﺎء ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬ ‫ﺎس ﻫﻨﺎك ﻟﻠﻤﺸﺎرﻛﺔ ﻓﻲ ﺑﻨﺎء اﻟﻤﺪرﺳﺔ‪ ،‬وﻟﻢ َﻳـﻘ ُ‬ ‫وﻳﺪﻋﻮن اﻟﻨّ َ‬
‫ﻤﻮﻟﻮن اﻟﻤﺪرﺳﺔ ﺑﻤﺎ ﻳُﺒﻘﻴﻬﺎ ﺻﺎﺧﺒ ًﺔ ﺑﺎﻟﻄﻼّب‪.‬‬ ‫ﻛﺎﻧﻮا ﻳُ ّ‬
‫وﻣﻦ ﻫﻨﺎ ﻧﻼﺣﻆ ﻣﺪى اﻫﺘﻤﺎم اﻟﻨّﺎس ﺑﺎﻟﻌﻠﻢ ﻓﻲ ﺗﻠﻚ اﻟﻔﺘﺮة اﻟﺰﻣﻨﻴّﺔ‪ ،‬وﻣﺪى ﺣﺮﺻﻬﻢ ﻋﻠﻰ‬
‫ِ‬
‫اﻷﻋﻤﺎل واﻹﻋﺎﻟﺔِ!‬ ‫أﻣﺲ اﻟﺤﺎﺟﺔ إﻟﻰ ﻫﺆﻻء اﻷﺑﻨﺎء ﻓﻲ‬ ‫اﻟﺘﺤﺼﻴﻞ وﺗﻌﻠﻴﻢ أﺑﻨﺎﺋﻬﻢ ﻣﻊ أﻧّﻬﻢ ﻛﺎﻧﻮا ﻓﻲ ّ‬ ‫ِ‬
‫اﻟﺼﻌﺒ ُﺔ ﻣﻦ ﻃﻠﺐ اﻟﻌﻠﻢ ﺑﻞ واﻹﻧﻔﺎق ﻓﻲ ﺳﺒﻴﻠﻪ ﻋﻠﻰ ﺿﻴﻖ ذات‬ ‫وﻟﻢ ﺗﻤﻨﻌﻬﻢ أوﺿﺎﻋﻬﻢ اﻟﻤﺎ ّدﻳّﺔ ّ‬
‫اﻻﺟﺘﻤﺎﻋﻲ ﻓﻲ ﻫﺬﻩ اﻟﻤﻨﻄﻘﺔ‪ ،‬وﻗﺪ‬ ‫ﻳﻨﻲ و‬ ‫اﻟﻴ ِﺪ اﻟّﺬي ﻛﺎﻧﻮا ﻓﻴﻪِ‪ ،‬وﻫﺬا ﻻ ّ ﱞ‬
‫ّ‬ ‫ﺷﻚ دال ﻋﻠﻰ اﻟﻮﻋﻲ اﻟ ّﺪ ّ‬
‫ذﻟﻚ إﻟﻰ دور اﻟﻌﻠﻤﺎء اﻟّﺬﻳﻦ وﻟﺪوا وﻋﺎﺷﻮا ﻓﻴﻬﺎ وﻧﺬروا أﻧﻔﺴﻬﻢ ﻟﺨﺪﻣﺔ اﻟﻌﻠﻢ واﻟ ّﺪﻳﻦ‪،‬‬ ‫ﻳﻜﻮ ُن َﻣﺮﱡد َ‬
‫ِﻤﻤﻬﻢ َﻓـﻘ ٌْﺮ‪ ،‬وﻻ ﻳُﺜﻨﻴﻬﻢ‬ ‫ﻳﻀﻌﻒ ﻣﻦ ﻫ َ‬
‫ُ‬ ‫اﻟﻄ ّﻼب ﻋﻠﻰ اﻟﺘّﻌﻠّﻢ وﻃﻠﺐ اﻟﻌﻠ ِﻢ ﻻ‬ ‫ﻓﻲ ﺗﺸﺠﻴﻊ اﻷوﻟﻴﺎء و ّ‬
‫ﻋﻤﺎ ﻳﻘﺼﺪو َن ﻣﺎ ﻳﺤﻮل ﺑﻴﻦ اﻟﻤﺮء وﺑﻴﻦ ُﺣﻠُﻤﻪِ‪.‬‬ ‫ّ‬
‫ﺑﻌﺸﻖ‪ ،‬وأوﻟَﻮُﻩ أﻫﻤﻴّ ًﺔ ﻛﺒﺮى ﻳﻄﻠﺒﻮ َن اﻟﻌﻠﻮَم اﻟﻤﺨﺘﻠﻔﺔ وﻳﺄﺧﺬون‬
‫‪3‬‬ ‫َ‬ ‫ّب ﻋﻠﻰ اﻟﻌﻠ ِﻢ ٍ‬ ‫اﻧﻜﺐ اﻟﻄﻼ ُ‬ ‫ّ‬
‫ﻳﺘﺨﺮج ﻓﻲ ﻫﺬﻩ‬ ‫ﺎﻟﺐ ّ‬ ‫ّ‬
‫ﺑﺎﺧﺘﺼﺎص واﺣ ٍﺪ ﺑﻞ ﻛﺎ َن اﻟﻄ ُ‬ ‫ٍ‬ ‫ﺺ‬ ‫ﺨﺼ ٍ‬
‫ﻣﻦ اﻻﺧﺘﺼﺎﺻﺎت اﻟﻤﺨﺘﻠﻔﺔ دو َن ﺗَ ّ‬
‫ﻣﺤﻤﺪ ﻧﻮري اﻟﺪﻳﺮﺷﻮي‪ 4‬أﻧّﻪ ﻛﺎن ﻓﻲ اﻟﺒﻼد‬ ‫ﻛﻞ اﻟﻤﺠﺎﻻت ﻓﻴﻤﺎ ذﻛﺮﻩ اﻟﺸﻴﺦ ّ‬ ‫ﻋﺎﻟﻤﺎ ﻓﻲ ِّ‬‫اﻟﻤﺪارس ً‬
‫ِ‬
‫ﻛﻞ اﻟﻌﻠﻮم وﻻ ﺗﺨﺼﺺ ﻋﻨﺪﻩ‪5.‬‬
‫ّ‬ ‫ﻣﺪارس ﺗﺠﻤ ُﻊ اﻟﻄﻼّب ﻓﻲ ﺟﻤﻴﻊ اﻟﻤﺮاﺣﻞ وﻓﻲ ّ‬ ‫ُ‬
‫أﻛﺜﺮ ﻣﻦ اﺛﻨﺘﻴﻦ وﺳﺘّﻴﻦ ﻣﺪرﺳ ًﺔ ﺗَﺨ ﱠﺮج‬ ‫إﺳﻌﺮَد وﻣﺎ ﺣﻮﻟﻬﺎ ﻛﺎن ﻳﻮﺟ ُﺪ ُ‬ ‫اﻟﻤﺼﺎدر أﻧّﻪ ﻓﻲ ْ‬
‫ُ‬ ‫ﺗﺬﻛﺮ‬
‫ُ‬
‫رﺳﻤﻲ‬ ‫ﺑﺸﻜﻞ ﻏﻴ ِﺮ‬
‫ٍ‬ ‫ﻛﺎﻧﺖ ﻣﻮﺟﻮد ًة‬
‫اﻟﻤﺪارس اﻟﺘﻲ ْ‬ ‫ِ‬ ‫ّب ﺑﺎﻹﺿﺎﻓ ِﺔ إﻟﻰ ﻛﺜﻴ ٍﺮ ﻣﻦ‬ ‫ﱡ‬
‫آﻻف اﻟﻄﻼ ِ‬ ‫ﻓﻴﻬﺎ ُ‬
‫ّ‬

‫اﻧﻈﺮ‪ :‬ﺷﺮﻗﻴﺎت )‪.sarkiyât ) Ustos 2007 AG/ Izmir/BirLesikmatban‬ص ‪.670 ، 669‬‬ ‫‪3‬‬

‫ﻫﻮ اﻟﻌﺎﻟﻢ اﻟﺠﻠﻴﻞ ﻣﺤﻤﺪ ﻧﻮري اﻟﺪﻳﺮﺷﻮي اﻟﻨﻘﺸﺒﻨﺪي ﻣﻦ ﻣﺤﺎﻓﻈﺔ اﻟﺤﺴﻜﺔ – رﻣﻴﻼن – ﻗﺮﻳﺔ اﻟﻤﺮﺟﺔ )‪2005 - 1928‬‬ ‫‪4‬‬

‫ﻣﺤﻤﺪ ﻧﻮري اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻘﻄﻮف اﻟﺠﻨﻴﺔ ﻓﻲ ﺗﺮاﺟﻢ اﻟﻌﺎﺋﻠﺔ اﻟﺪﻳﺮﺷﻮﻳّﺔ )ﻏﻴﺮ ﻣﻄﺒﻮع( ص ‪ 139‬ـ‬
‫(‪ .‬اﻧﻈﺮ‪ّ :‬‬
‫اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻧﻮري اﻟﺪﻳﺮﺷﻮي ‪ ,‬اﻟﻤﺪارس اﻟﺪﻳﻨﻴّﺔ‪ ،‬ﻣﺠﻠّﺔ ﭬـﭽـﻴﻦ‪ ،‬اﻟﻌﺪد اﻟﻌﺪد)‪ ،(25‬دﻫﻮك ﺧﺮﻳﻒ ‪2001‬م‪.‬‬ ‫‪5‬‬
‫• ‪48‬‬ ‫‪İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1‬‬

‫ﻳﺪر ُس ّ‬
‫اﻟﻄ ّﻼب ﻓﻲ ﺑﻴﺘﻪ أو ﻓﻲ‬ ‫اﻟﻌﺎﻟﻢ ّ‬ ‫ِ‬
‫ﻛﺒﻴﻮت اﻟﻌﻠﻤﺎ ِء و ُ‬
‫اﻟﺤ َﺠ ِﺮ اﻟﺼﻐﻴﺮة‪ 6‬ﻓﻘﺪ ﻛﺎ َن اﻹﻣﺎم أو ُ‬
‫ِ‬
‫ﻟﻀﻌﻒ‬ ‫ذﻟﻚ ﻟﻘﻠّ ِﺔ ّ‬
‫اﻟﻄ ّﻼب ﻓﻲ ﻳﻌﺾ اﻟﻤﻨﺎﻃﻖ وأﺣﻴﺎﻧًﺎ‬ ‫ﻣﺨﺼﺼ ٍﺔ ﻟﻠﺘﺪرﻳﺲ وﻳﻌﻮُد ﺳﺒﺐ َ‬ ‫ﺣﺠﺮٍة ّ‬
‫ِ‬
‫اﻹﻣﻜﺎﻧﺎت اﻟﻤﺎ ّدﻳّﺔ اﻟﻼزﻣﺔ ﻟﺒﻨﺎء ﻣﺪرﺳﺔ ﻧﻤﻮذﺟﻴّﺔ‪.‬‬

‫أﻫﻢ اﻟﻤﺪارس ﻓﻲ اﻟﻤﻨﻄﻘﺔ اﻟﺸﺮﻗﻴﺔ ﻣﻦ اﻟﺪوﻟﺔ اﻟﻌﺜﻤﺎﻧﻴﺔ‪:‬‬ ‫ّ‬

‫وﻏﺮف ﻟﺘﺪرﻳﺲ‬ ‫‪ 1‬اﻟﻤﺪرﺳﺔ اﻟﺤﻤﺮاء )ﻣﺪرﺳﺎ ُﺻﻮر(‪ :‬وﻫﻲ ﻣﺪرﺳ ٌﺔ ﻛﺒﻴﺮٌة ﻓﻴﻬﺎ ﺟﺎﻣ ٌﻊ ٌ‬
‫ﻣﺨﺼﺼﺔ ﻟﻠﺤﻔﻆ ﺣﻔﻆ اﻟﻤﺘﻮن‬ ‫اﻟﺪرس ﻓﻲ زﻣﺎﻧﻨﺎ ﻫﺬا وﻓﻴﻬﺎ ُﺣ َﺠﺮ ﺻﻐﻴﺮة ّ‬ ‫ﻗﺎﻋﺎت ِ‬ ‫اﻟﻄ ّﻼب ﺑﻤﺜﺎﺑﺔ ِ‬ ‫ّ‬
‫ﺑﻦ‬
‫اﻷﻣﻴﺮ ﺷﺮف ُ‬ ‫ﻤﺮ)ﺟﺰﻳﺮا ﺑﻮﻃﺎ(‪ ،‬وﻗﺪ ﺑﻨﺎﻫﺎ ُ‬ ‫أو اﻟﻘﺮآ ِن اﻟﻜﺮﻳﻢ‪ .‬ﺗﻘ ُﻊ ﻫﺬﻩ اﻟﻤﺪرﺳﺔ ﻓﻲ ﺟﺰﻳﺮِة ِ‬
‫اﺑﻦ ُﻋ َ‬
‫ُ‬
‫وﻫﻴﻜﻞ ﺑﻨﺎﺋﻬﺎ‬ ‫وﺳ ّﻤﻴﺖ ﺑﺎﻟﺤﻤﺮاء ﺑﺴﺒﺐ ﻟﻮن ﺣﺠﺎرﺗﻬﺎ اﻷﺣﻤﺮ‪.‬‬ ‫اﻷﻣﻴ ِﺮ ﺑﺪراﻟﺪﻳﻦ ﺳﻨﺔ ‪1508‬م ُ‬
‫ّﻴﻦ‪.‬‬ ‫ُ‬
‫ﻳﺴﺘﻘﺒﻞ اﻟﻤﺼﻠ َ‬ ‫ﻣﺎزال ﻣﻮﺟﻮداً إﻟﻰ اﻵن‪ ،‬وﻣﺎزال ﺟﺎﻣﻌﻬﺎ‬
‫اﻷﻣﻴﺮ ﻋﺒ ُﺪ اﻟﻠﻪ‪ .‬وﺑﻨﺎﻳﺘُﻬﺎ وأﻃﻼﻟُﻬﺎ‬
‫ﻋﻤﺮ ﺑﻨﺎﻫﺎ ُ‬ ‫اﺑﻦ َ‬ ‫‪ 2‬ﻣﺪرﺳﺔ )ﻣ ِْﻴﺮآﭬـْ َﺪﻟﻲ(‪ :‬وﺗﻘ ُﻊ ﻓﻲ ﺟﺰﻳﺮِة ِ‬
‫ﻣﺎزاﻟﺖ ﻣﻮﺟﻮد ًة إﻟﻰ اﻵن‪.‬‬
‫ـﮓ اﻟﺬي ﺗﻮﻟّﻰ ﺷﺆو َن ﺗﻠﻚ اﻟﻤﺪرﺳ ِﺔ َ‬
‫ووﻗﻒ‬ ‫‪ 3‬ﻣﺪرﺳﺔ ّﺳﻠﻴﻤﺎن ﺑَـﮕـﻴﺔ‪ :‬ﻧﺴﺒ ًﺔ إﻟﻰ ﺳﻠﻴﻤﺎن ﺑَ ْ‬
‫ّ‬
‫وذﻛﺮ اﻟﺪﻳﺮﺷﻮي ﻗﺎﺋﻼً‪» :‬ووﺟﺪﻧﺎ ﻛﺘﺎﺑ ًﺔ ﻋﻠﻰ َﺣ َﺠ ٍﺮ ﻓﻲ ﺟﺪا ِر ﻣﺴﺠﺪ ﺗﻠﻚ‬ ‫ﺑﻌﺾ اﻟﻘﺮى‪َ ،‬‬ ‫ﻋﻠﻴﻬﺎ َ‬
‫ﺑﻦ اﻷﻣﻴﺮ‬ ‫ﺑﻦ اﻷﻣﻴ ِﺮ ﺷﺎﻩ ﻋﻠﻲ ِ‬ ‫ﻣﺤﻤﺪ ُ‬
‫اﻷﻣﻴﺮ ّ‬
‫اﻟﻤﺪرﺳﺔ ُ‬ ‫َ‬ ‫اﻟﻤﺪرﺳ ِﺔ ﻣﻀﻤﻮﻧُﻬﺎ ﻣﺎ ﻳﻠﻲ‪ :‬أﻧﺸﺄ ﻫﺬﻩ‬
‫ﺑﺪ ِر اﻟ ّﺪﻳﻦ اﻟﺒُﺨﺘﻲ ﺳﻨﺔ ﺛﻤﺎ ٍن وﺳﺘﻴﻦ وﺳﺒﻌﻤﺌﺔ ﻟﻠﻬﺠﺮة«‪ .‬وﻳﺴﺘﻄﺮد اﻟﺪﻳﺮﺷﻮي ﻗﺎﺋﻼً‪» :‬وﻳﺒﺪو أ ّن‬
‫ﻳﺴ ُﻜﻨ ُﻪ ﺟ ّﺪ َي‬ ‫ْ‬
‫ُﺳﻠﻴﻤﺎن ﺑَـﮓ ﺗﻮﻟّﻰ ﺷﺆوﻧﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ وﻟﻢ َﻧﺮ ﻣﻦ ﺗﻠﻚ اﻟﻤﺪرﺳﺔ ﺳﻮى ﻣﺴﺠ ٍﺪ ﻛﺎن ْ‬
‫وﺑﻌﺾ ﺣﺠﺮات اﻟﻄﻼّب«‪.7‬‬ ‫ﻣﺤﻤﺪ ﻧُﻮرِي ‪ِ ،‬‬ ‫اﻟﺸﻴﺦ ّ‬
‫ُ‬
‫اﻟﺸﺎﻩ ﻋﻠﻲ ﺑـﮓ‪.‬‬ ‫ﺑﻦ ّ‬
‫ﺑﺪر اﻟ ّﺪﻳﻦ ِ‬
‫ﻋﻤﺮ ﺑﻨﺎﻫﺎ ُ‬
‫اﺑﻦ َ‬ ‫أس اﻟﻤِﻴﺪان‪ :‬وﺗﻘﻊ ﻓﻲ ﺟﺰﻳﺮِة ِ‬ ‫‪ 4‬ﻣﺪرﺳﺔ ر ِ‬
‫ﻋﻤﺮ ﻧﺴﺒﺔ إﻟﻰ ﺑﺎﻧﻴﻬﺎ اﻷﻣﻴ ِﺮ ِ‬
‫ﺳﻴﻒ اﻟﺪﻳﻦ‪.‬‬ ‫اﻟﺴﻴﻔﻴّﺔ‪ :‬ﺑﻘﻠﻌﺔ ﺟﺰﻳﺮِة ِ‬
‫اﺑﻦ َ‬ ‫‪ 5‬ﻣﺪرﺳﺔ ّ‬
‫‪6‬ـ ﻣﺪرﺳﺔ ﻗﺮﻳ ِﺔ َﺷﺎ ْْخ‪ :‬وﻛﺎﻧﺖ ) ﺷﺎخ ( ﻣﻨﺘﺠﻊ أﻣﺮاء ﺑﻮﻃﺎن‪ ،‬ﺑﻨﺎﻫﺎ اﻷﻣﻴﺮ ﻣﺠﺪ اﻟﺪﻳﻦ‪ ،‬وﻟﻬﺎ‬
‫ﺳﺠﻞ ِ‬
‫أوﻗﺎف ﺟﺰﻳﺮة‬ ‫أوﻗﺎف ﻣﻦ اﻟﺒﺴﺎﺗﻴﻦ ﻣﺎزاﻟﺖ ﻣﻮﺟﻮد ًة وﻗﺎل اﻟﺪﻳﺮﺷﻮي‪» :‬ﻫﻜﺬا َو َﺟ ْﺪﻧﺎ ﻓﻲ ّ‬ ‫ٌ‬
‫اﺑﻦ ﻋﻤﺮ«‪8.‬‬

‫اﻧﻈﺮ‪ :‬ﺷﺮﻗﻴﺎت اﻟﻤﺼﺪر ﻧﻔﺴﻪ ص ‪.670‬‬ ‫‪6‬‬

‫اﻧﻈﺮ‪:‬اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬ ‫‪7‬‬

‫اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬ ‫‪8‬‬

 ‫‪ • 49‬اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬

‫ﺑﻦ‬
‫ﻋﻤﺮ َ‬
‫ﻣﺸﺎﻳﺦ ﻳﻨﺘﺴﺒﻮن إﻟﻰ ﺳﻴّﺪﻧﺎ َ‬ ‫ُ‬ ‫ﻳﺴﻜﻦ ﺗﻠﻚ اﻟﻘﺮﻳ َﺔ‬
‫ُ‬ ‫ﻮﺷـﮕـﺔ(‪ :‬وﻛﺎن‬ ‫‪ 7‬ﻣﺪرﺳﺔ ﻗﺮ ُ‬
‫ﻳﺔ)ﻛ ْ‬
‫اﻟﺨﻄﺎب رﺿﻲ اﻟﻠﻪ ﻋﻨﻪ‪ .‬وﻗﺎل اﻟﺪﻳﺮﺷﻮي‪» :‬وﻻ أﻋﻠﻢ ﺷﻴﺌﺎً ﻣﻦ أﺣﻮاﻟﻬﺎ«‪.‬‬ ‫ِ‬
‫اﻟﻄﻠﺒَﺔ اﻷَﻓﺬا َذ اﻟﺬﻳﻦ‬
‫ﺪرس ّ‬‫‪ 8‬ﻣﺪرﺳﺔ ) َﻃﺎْﻧـ َﺰة(‪ :‬ﺗﺬﻛﺮ )ﺷﺮﻗﻴﺎت( أ ّن ﻫﺬﻩ اﻟﻤﺪرﺳﺔ ﻛﺎﻧﺖ ﺗُ ّ‬
‫ﺑﻦ ﺑﺪ ِر اﻟﺪﻳﻦ«‪.‬‬‫ﻧﺎﺻﺮ ُ‬
‫اﻷﻣﻴﺮ ُ‬ ‫ﺗﺨﺮﺟﻮا ﻓﻴﻬﺎ ﻗﺒﻞ ﺧﻤﺴﻤﺌ ِﺔ ﺳﻨﺔِوﻳﻘﻮل اﻟﺪﻳﺮﺷﻮي‪ «:‬ﺑﻨﺎﻫﺎ ُ‬ ‫ّ‬
‫أﻋﻠﻢ ﻣﻦ أﺣﻮاﻟﻬﺎ ﺳﻮى ﻣﺎ ﺳﻤﻌﺘُﻪ‬ ‫ُ‬ ‫»وﻻ‬ ‫اﻟﺪﻳﺮﺷﻮي‪:‬‬ ‫وﻳﻘﻮل‬ ‫ﺎ‬
‫ً‬ ‫ﺣﺎﻟﻴ‬ ‫ٍ‬
‫ة‬ ‫ﻣﻮﺟﻮد‬ ‫ﻏﻴﺮ‬
‫ُ ُ‬ ‫ﺔ‬ ‫اﻟﻤﺪرﺳ‬ ‫وﻫﺬﻩ‬
‫اﻟﻤﺸﺎﻳﺦ أﻧّﻬﺎ ﻛﺎﻧﺖ ﻣﺪرﺳ ًﺔ وﺟﺎﻣﻌ ًﺔ ﻋﻈﻴﻤﺔ« وﻫﺬﻩ اﻟﻤﺪارس ﻛﻠّﻬﺎ ﻓﻲ ﻣﻘﺎﻃﻌﺔ )ﺑﻮﻃﺎن(‪9.‬‬ ‫ٍ‬ ‫ﻣﻦ‬
‫‪ 9‬ﻣﺪرﺳﺔ دﻳﺎر ﺑﻜﺮ‪ :‬ﺑﻨﺎﻫﺎ ﺟﻤﻴﻞ ﺑﺎﺷﺎ ووﻗﻒ ﻋﻠﻴﻬﺎ ﻋﻘﺎرات وﻗﺎل اﻟﺪﻳﺮﺷﻮي‪ «:‬وﺳﻤﻌﺖ‬
‫ﻃﺎﻟﺐ«‪10.‬‬‫أﻧّﻬﺎ ﻛﺎﻧﺖ ﺗﺤﻮي ﺧﻤﺴﻤﺌﺔ ٍ‬
‫‪ 10‬ﻣﺪرﺳﺔ ﺻﺎﻟﺤﻴﺔ‪ :‬ﺑﻨﺎﻫﺎ ﺻﺎﻟﺢ ﺑﺎﺷﺎ وﻛﺎﻧﺖ ﺗﺤﻮي ﺧﻤﺴﺔ وﻋﺸﺮﻳﻦ ﻃﺎﻟﺒﺎً‪.‬‬
‫درس ﻓﻴﻬﺎ‬ ‫‪11‬ـ ﻣﺪرﺳﺔ ﻓﺨﺮﻳﺔ‪ُ :‬ﻳـﻘَﺎل‪ :‬إ ّن ﻣﻦ ﺑﻨﺎﻫﺎ ﻫﻮ )ﻓﺨﺮي( وُﻳـﻘَﺎل‪ :‬إ ّن اﻹﺳﻌﺮدي ّ‬
‫ﺛﻼﺛﻴﻦ ﺳﻨ ًﺔ‪11.‬‬
‫‪ 12‬ﻣﺪرﺳﺔ رﺣﻤﻴﺔ‪ :‬ﺑﻨﺎﻫﺎ اﻟﺤﺎج ﻋﺒﺪ اﻟﺮﺣﻤﻦ أﻓﻨﺪي‪12.‬‬
‫ّ‬
‫‪ 13‬ﻣﺪرﺳﺔ ﺷﻴﺦ ﺧﻠﻒ‪ :‬ﻧﺴﺒﺔ إﻟﻰ اﻟﺸﻴﺦ ﺧﻠﻒ وﻛﺎن ﻟﻪ ﺟﺎﻣ ٌﻊ إﺿﺎﻓﺔ إﻟﻰ اﻟﻤﺪرﺳﺔ‬
‫اﻟﻤﺬﻛﻮرة وﻛﺎﻧﺖ ﺗﺤﻮي ﺧﻤﺴﺔ وﻋﺸﺮﻳﻦ ﻃﺎﻟﺒﺎً‪.‬‬
‫‪ 14‬ﻣﺪرﺳﺔ زوﻗﻴﺪ‪ :‬ﻧﺴﺒﺔ إﻟﻰ ﻗﺮﻳﺔ زوﻗﻴﺪ ﻣﻦ ﻗﺮى )ﻗﻮرﺗﺎﻻن( ﻓﻲ إﺳﻌﺮد‪ .‬ﻛﺎن ّ‬
‫ﻳﺪرس ﻓﻴﻬﺎ‬
‫ﺣﻔﻴﺪ اﻹﺳﻌﺮدي اﻟﺸﻴﺦ ﻋﺒﺪ اﻟﻘﻬﺎر اﻟﺰوﻗﻴﺪي‪13.‬‬
‫ت‪ :‬ﻓﻲ إﺣﺪى ﻗﺮى )أروﻩ( اﻟﺘﺎﺑﻌﺔ ﻹﺳﻌﺮد ﺑﻨﺎﻫﺎ اﻟﺸﻴﺦ ﺧﺎﻟﺪ‪14.‬‬ ‫‪ 15‬ﻣﺪرﺳﺔ ﺑَ ْﺼ َﺮ ْ‬
‫‪ 16‬ﻣﺪرﺳﺔ ﺳﺎرو‪ :‬ﺑﻨﺎﻫﺎ اﻟﺸﻴﺦ إﺑﺮاﻫﻴﻢ ﻓﻲ ﻗﺮﻳﺔ )ﺑﺮواري( ﻣﻦ ﻗﺮى إﺳﻌﺮد‪.‬‬
‫‪ 17‬ﻣﺪرﺳﺔ ﻳﻨﺎل ﺑـﮓ‪ :‬ﺗﻘﻊ ﻓﻲ ﺷﻴﺮوان ﻣﻦ ﻗﻀﺎء إﺳﻌﺮد‪.‬‬
‫وﻫﺬﻩ اﻟﻤﺪارس ﻣﻦ ﻣﺪرﺳﺔ ﺻﺎﻟﺤﻴﺔ إﻟﻰ ﻣﺪرﺳﺔ ﻳﻨﺎل ﺑـﮓ ﻛﻠّﻬﺎ ﻓﻲ إﺳﻌﺮد وﻣﺎ ﺣﻮﻟﻬﺎ‬
‫وﻛﺎﻧﺖ أﻏﻠﺐ اﻟﻜﺘﺐ ﺑﺎﻟﻠّﻐﺔ اﻟﻌﺮﺑﻴّﺔ إﻟﻰ ﺟﺎﻧﺐ اﻟﻠﻐﺎت اﻷﺧﺮى‪ ،‬وﻛﺎن اﻻﻫﺘﻤﺎم ﻣﻨﺼﺒّﺎً ﻋﻠﻰ‬
‫اﻟﻨﺤﻮ واﻟﺼﺮف واﻟﺒﻼﻏﺔ وﻋﻠﻢ اﻟﻮﺿﻊ واﻟﻤﻨﺎﻇﺮة وﺑﻌﺪ ﺗﺄﺳﻴﺲ اﻟﺠﻤﻬﻮرﻳّﺔ اﻟﺘﺮﻛﻴّﺔ ﻟﻢ ﺗﻌﺪ ﻫﺬﻩ‬
‫اﻟﻤﺪارس ّﻓﻌﺎﻟ ًﺔ‪.‬‬

‫‪ 9‬اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬

‫‪ 10‬اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬
‫‪ 11‬اﻧﻈﺮ‪ :‬ﺷﺮﻗﻴﺎت‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ص ‪.671‬‬
‫‪ 12‬ﻟﻢ أﻗﻒ ﻋﻠﻰ ﺗﺮﺟﻤﺘﻪ‪.‬‬
‫‪ 13‬اﻧﻈﺮ‪ :‬ﺷﺮﻗﻴﺎت‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ص ‪.671‬‬
‫‪ 14‬اﻧﻈﺮ‪ :‬ﺷﺮﻗﻴﺎت‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ص ‪.671‬‬
‫• ‪50‬‬ ‫‪İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1‬‬

‫ﻛﻴﻔﻴﺔ اﻟﺘﺪرﻳﺲ‪:‬‬
‫أوﻗﺎت اﻟﺘﺪرﻳﺲ‬ ‫ﻨﻈﻢ َ‬ ‫وﻣﺪرﺳﻮن ﻓﻲ ﺷﺘّﻰ اﻟﻌﻠﻮم‪ ،‬وﻛﺎن اﻷﺳﺘﺎ ُذ ﻳُ ّ‬ ‫ﻋﻠﻤﺎء ّ‬
‫ﻛﺎ َن ﻓﻲ ُﻣ ْﻌﻈﻢ اﻟﻘُﺮى ُ‬
‫وﻗﺖ ﻃﻌﺎم اﻟﻔﻄﻮر‪ّ .‬ﺛﻢ ﻳﺘﺎﺑﻊ اﻟﺘﺪرﻳﺲ إﻟﻰ ﺻﻼة‬ ‫اﻟﺼﺒﺢ ﻣﺒﺎﺷﺮًة إﻟﻰ ِ‬ ‫اﻟﻴﻮﻣﻴّﺔ ﻓﻴﺒﺪأ ﺑﻌﺪ ﺻﻼ ِة ﱡ‬
‫ﻳﺴ ُﻪ إﻟﻰ ﺻﻼة اﻟﻌﺼﺮ‪ ،‬وﻗﺪ ﻳﻜﻮن ﻋﻨﺪﻩ ﺟﻤ ٌﻊ‬ ‫اﻟﻈﻬﺮ‪ ،‬وﺑﻌﺪ اﻟﺼﻼة وﺗﻨﺎول ﻃﻌﺎم اﻟﻐﺪاء ﻳﻌﺎود ﺗﺪر َ‬
‫ﻛﺒﻴﺮ ﻣﻦ اﻟﻄﻼّب اﻟﺬﻳﻦ ﻫﻢ ﻓﻲ اﻟﻤﺮﺣﻠﺔ اﻟﺜﺎﻟﺜﺔ ﻣﻦ اﻟﺪراﺳﺔ ﻓﻴﺪاوم ﺑﻌﺪ ﺻﻼ ِة اﻟﻌﺼﺮ إﻟﻰ ﺻﻼة‬ ‫ٌ‬
‫وﻳﻌﻄﻞ ﻳﻮم اﻟﺠﻤﻌﺔ واﻟﻌﻴﺪﻳﻦ )اﻟﻔﻄﺮ واﻷﺿﺤﻰ( وﻳﻮم وﻻدة رﺳﻮل اﻟﻠﻪ ﺻﻠّﻰ اﻟﻠﻪ ﻋﻠﻴﻪ‬ ‫اﻟﻤﻐﺮب‪ّ ،‬‬
‫وﺗﻤﺮ اﻟﻌﻤﻠﻴُّﺔ اﻟﺘﻌﻠﻴﻤﻴّﺔ واﻟﺘﻌﻠّﻤﻴُّﺔ ﻓﻲ ﻫﺬﻩ اﻟﻤﺪارس ﺑﻤﺮاﺣﻞ أرﺑﻌﺔ‪:‬‬ ‫وﺳﻠّﻢ‪ّ 15.‬‬
‫اﻟﻤﺮﺣﻠﺔ اﻻﺑﺘﺪاﺋﻴّﺔ )اﻷوﻟﻰ(‪:‬‬
‫ﻣﺘﻦ )اﻟ ِﻌ ّﺰي(‬
‫ﻳﺴﻤﻰ )اﻟﺘﺼﺮﻳﻒ(‪ّ ،‬ﺛﻢ ﻳﻘﺮأ َ‬ ‫ٍ‬
‫ﺑﻜﺘﺎب ّ‬ ‫اﻟﻄﺎﻟﺐ اﻟﻤﺒﺘﺪئ ﻳﺒﺪأ ﻓﻲ أ ّول اﻷﻣﺮ‬ ‫ُ‬ ‫ﻛﺎن‬
‫ﻹﺑﺮاﻫﻴﻢ اﻟﺰﻧﺠﺎﻧﻲ‪ّ ،‬ﺛﻢ ﻛﺘﺎب )اﻟﻌﻮاﻣﻞ( ﻟﻠﺸﻴﺦ ﻋﺒﺪ اﻟﻘﺎﻫﺮ اﻟﺠﺮﺟﺎﻧﻲ‪ّ ،‬ﺛﻢ ﻛﺘﺎب)اﻟﻈﺮوف(‪،16‬‬
‫ﺑﺎﻟﻈﺮوف اﻟﻤﺠﺎزﻳّ ِﺔ‬
‫ِ‬ ‫اﻟﻤﺴﻤﺎ ِة‬
‫ّ‬ ‫اﻟﻈﺮوف اﻟﺤﻘﻴﻘﻴّ ِﺔ وﻏﻴﺮ اﻟﺤﻘﻴﻘﻴّ ِﺔ‬
‫ِ‬ ‫َ‬
‫اﺳﺘﻌﻤﺎل‬ ‫ﱡ‬
‫اﻟﻜﺮدي‬ ‫اﻟﻄﺎﻟﺐ‬
‫ُ‬ ‫ﻟﻴﺘﻌﻠّﻢ‬
‫ﻼ ﺧﻠﻴﻞ‬ ‫اﻟﻤ ّ‬
‫ﻼ ﻋﻤﺮ ﺣﻔﻴ ِﺪ ُ‬ ‫ﻟﻠﻤ ّ‬ ‫ِﺮ و ّ‬
‫اﻟﻈ ْﺮ ِف اﻟﻠّ ْﻐ ِﻮ وﻟﻪ ﺣﺎﺷﻴ ٌﺔ ﻣﻨﺴﻮﺑ ٌﺔ ُ‬ ‫اﻟﻤﻨﻘﺴﻤ ِﺔ إﻟﻰ ّ‬
‫اﻟﻈ ْﺮ ِف ُ‬
‫اﻟﻤ ْﺴﺘَﻘ ّ‬
‫اﻹﺳﻌﺮدي‪ ،‬ﺛﻢ ﻳﻘﺮأ ﻛﺘﺎب ) اﻟﺘﺮﻛﻴﺐ ( وﻫﻮ ﺗﺮﺟﻤﺔ ﻣﻘ ّﺪِﻣﺔ ﻋﻮاﻣﻞ اﻟﺠﺮﺟﺎﻧﻲ إﻟﻰ ﻗﻮﻟﻪ‪» :‬ﻣﺮرت‬ ‫َ‬
‫ﻼ ﻋﺒﺪ‬ ‫اﻟﻤ ّ‬
‫اﻷرﻗﻄﻨﻲ( وﻟﻪ ﺣﺎﺷﻴﺔ ﻣﻨﺴﻮﺑﺔ إﻟﻰ ُ‬ ‫ْ‬ ‫ﻼ )ﻳﻮﻧﺲ‬ ‫اﻟﻤ ّ‬
‫داء« وﻫﻮ ﻣﻨﺴﻮب إﻟﻰ ُ‬ ‫ﺑﺰﻳ ٍﺪ وﺑﻪ ٌ‬
‫ﻼ ﻋﺒﺪ اﻟﻠﻪ ﻛﻨﺪي‪.‬‬ ‫اﻟﻤ ّ‬
‫اﻟﺮﺣﻤﻦ ﺑﻦ ُ‬
‫ﻳﺴﻤﻰ )ﺗﺮﻛﻴﺐ اﻟﺸﻴﺦ‬ ‫ﻛﺘﺎب ﺑﺎﻟﻠﻐﺔ اﻟﻜﺮدﻳﺔ ّ‬ ‫ﻧﻜﺎﻧﻲ ٌ‬ ‫وﻟﻠﺸﻴﺦ ﺳﺮاج اﻟﺪﻳﻦ ﺑﻦ اﻟﺸﻴﺦ ﻋﻤﺮ اﻟﺰ َ‬
‫اﻷﺷﻨﻮي‬ ‫ﻼ ﻳﻮﻧﺲ‪.‬ﻛﻤﺎ أ ّن ﺗﻜﻤﻠﺔ اﻟﺰﻧﺠﺎﻧﻲ ﻟﻠﻤﻼ ﻋﻠﻲ ْ‬ ‫اﻟﻤ ّ‬
‫ﻣﻜﻤﻞ ﻟﺘﺮﻛﻴﺐ ُ‬ ‫ﺳﺮاج اﻟﺪﻳﻦ( وﻫﻮ ّ‬
‫ﻣﻜﻤِﻠﺔ ﻟﻤﺘﻦ اﻟﻌ ّﺰي ﻟﻠﺰﻧﺠﺎﻧﻲ‪ّ ،‬ﺛﻢ ﺷﺮح )ﻋﻮاﻣﻞ اﻟﺰﻧﺠﺎﻧﻲ( ﻟﺴﻌﺪ اﻟﻠﻪ‪ ،‬وﻟﻪ ﺣﺎﺷﻴﺘﺎن إﺣﺪاﻫﻤﺎ‬ ‫ّ‬
‫ﻳﺴﻤﻰ )ﺗﻔﺼﻴﻞ اﻟﺠﺮﺟﺎﻧﻲ(‬ ‫اﻟﺴﻮﺳﻲ وﻟﻠﻌﻮاﻣﻞ ﺷﺮٌح آﺧﺮ ّ‬ ‫ﻟﻠﻤﻼ ﺣﺎﻣ ِﺪ ﱡ‬ ‫)ﻟﻠـﮕروي( واﻷﺧﺮى ُ‬
‫ﻛﺘﺎب )ﺷﺮح اﻟﻤﻐﻨﻲ( واﻟﻤﻐﻨﻲ‬ ‫ﺑﻦ اﻟﺸﻴﺦ ﺣﺎﻣﺪ اﻷَ ْﺷﻨﻮي‪ّ .‬ﺛﻢ ﻳﻘﺮأ َ‬ ‫ﻼ ﻋﻠﻲ ِ‬ ‫اﻟﻤ ّ‬
‫ﻣﻨﺴﻮب إﻟﻰ ُ‬
‫ٌ‬
‫ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﻼ ّ‬ ‫اﻟﻤ ّ‬
‫ﻣﻨﺴﻮب إﻟﻰ ُ‬ ‫ٌ‬ ‫ـﭽارﺑُﺮدي‪ ،‬وأ ّﻣﺎ اﻟﺸﺮُح ﻓﻬﻮ‬
‫ﺑﻦ َﺣﺴﻦ اﻟ ْ‬ ‫ﻣﻨﺴﻮب إﻟﻰ أﺣﻤ َﺪ ِ‬ ‫ٌ‬
‫ﻛﺘﺎب ﻓﻲ اﻟﻨﺤﻮ‪ّ ،‬ﺛﻢ ﻳﻘﺮأ ﻛﺘﺎب )ﺷﺮح اﻟﻌﻼّﻣﺔ اﻟﺜﺎﻧﻲ ﺳﻌﺪ اﻟﺪﻳﻦ‬ ‫ﻋﺒﺪ اﻟﺮﺣﻴﻢ اﻟﻤِﻴْﻼﻧﻲ و ﻫﻮ ٌ‬
‫ﻛﺘﺎب )ﺗﻜﻤﻠﺔ اﻟﺰﻧﺠﺎﻧﻲ(‪ ,‬وﺗﻜﻤﻠ َﺔ‬ ‫اﻟﺼﺮ ِف‪ .‬وﻗﺪ ﻳﻘﺮأ َ‬ ‫ﻣﺘﻦ اﻟﻌ ّﺰي ﻓﻲ ﻋﻠ ِﻢ ّ‬ ‫اﻟﺘﻔﺘﺎزاﻧﻲ( ﻋﻠﻰ ِ‬
‫ﻼ ﻋﻠﻲ وﻟﻪ ﺣﺎﺷﻴﺘﺎن‬ ‫اﻟﻤ ّ‬‫ﻳﻒ ُ‬ ‫ﺴﻤﻰ ﺗﺼﺮ َ‬ ‫ﻼ ﻋﻠﻲ ﺑﻦ اﻟﺸﻴﺦ ﺣﺎﻣﺪ اﻷَ ْﺷﻨَﻮي وﻳُ ّ‬ ‫ﻟﻠﻤ ّ‬
‫ﻳﻒ اﻟﻌ ّﺰي ُ‬ ‫ﺗﺼﺮ ِ‬
‫اﻟﻘﺰﻟﺠﻲ واﻟﻘﺮﻩ داﻏﻲ‪.‬‬

‫‪ 15‬اﻧﻈﺮ‪ :‬اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬

‫‪ 16‬اﻧﻈﺮ‪ :‬أﺣﻤﺪ ﺟﻤﻲ‪ ،‬ﺗﻌﻠﻴﻢ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴّﺔ ﻓﻲ ﺗﺮﻛﻴﺎ )ﻧﻈﺎم اﻟﻜﺘﺎﺗﻴﺐ(‪ ،‬ﻛﺘﺎب اﻟﻤﺆﺗﻤﺮ اﻟﺪوﻟﻲّ ﺑﺪﺑﻲ ّ‪،2015-6 10-‬‬
‫‪.78 73-/4‬‬
 ‫‪ • 51‬اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬

‫ﻣﺤﻤ ٍﺪ اﻟﺰﻳﻠﻲ اﻟﺘﱡﻮﻗﺎﻃﻲ‬

‫ﺑﻦ ّ‬‫ّﺛﻢ ﻳﻘﺮأ ﻛﺘﺎب )ﺣﻞ اﻟﻤﻌﺎﻗﺪ ﺷﺮح اﻟﻘﻮاﻋﺪ( ﻷﺑﻲ اﻟﺜﻨﺎء أﺣﻤ َﺪ ِ‬
‫اﻟﻤﺘﻮﻓّﻰ ﺳﻨﺔ )‪ 967‬ﻫـ( وﻫﻮ ﺷﺮح ﻗﻮاﻋﺪ ﺟﻤﺎل اﻟﺪﻳﻦ ﺑﻦ ﻫﺸﺎم اﻷﻧﺼﺎري )ت ‪ 761‬ﻫـ(‪.‬‬
‫ّﺛﻢ ﻳﻘﺮأ )ﺣﺪاﺋﻖ اﻟﺪﻗﺎﺋﻖ( ﻟﺴﻌﺪ اﻟﻠﻪ اﻟَﺒـ ْﺮدﻋﻲ وﻫﻮ ﺷﺮح ﻷﻧﻤﻮذج اﻟﺰﻣﺨﺸﺮي‪ ،‬وﻫﻨﺎ ﻳﻘﺮأ‬
‫ﻼ أﺑﻲ ﺑﻜﺮ اﻟﺼﻮري‪ ،‬وﻋﻠﻢ اﻟﻮﺿﻊ ﻫﻮ ﻓﻘﻪ اﻟﻠﻐﺔ؛‬ ‫اﻟﻄﺎﻟﺐ رﺳﺎﻟﺔ )اﻟﻠﱡ َﻤﻊ ﻓﻲ ﻋﻠﻢ اﻟﻮﺿﻊ( ُ‬
‫ﻟﻠﻤ ّ‬
‫اﻟﻨﻀﺎرة ﻓﻲ اﻟﻤﺠﺎز‬‫ﻟﻴﻄﻠﻊ اﻟﻄﺎﻟﺐ ﻋﻠﻰ ﺷﻲء ﻣﻦ ﻋﻠﻢ اﻟﻮﺿﻊ‪ .‬وﻗﺪ ﻳﻘﺮأ اﻟﻄﺎﻟﺐ )اﻟﻮردة ّ‬ ‫ّ‬
‫ﻟﻴﻄﻠﻊ ﻋﻠﻰ ﺷﻲء ﻣﻦ ﻋﻠﻢ اﻟﺒﻴﺎن‪ّ .‬ﺛﻢ ﻳﻘﺮأ ﻛﺘﺎب )اﻟﻔﻮاﺋﺪ‬ ‫واﻻﺳﺘﻌﺎرة( ﻟﻠﻤﻼ أﺑﻲ ﺑﻜﺮ اﻟﺼﻮري؛ ّ‬
‫ﻼ ﻋﺒﺪ اﻟﺮﺣﻤﻦ اﻟﺠﺎﻣﻲ ﻋﻠﻰ ﻛﺎﻓﻴﺔ اﺑﻦ اﻟﺤﺎﺟﺐ‪ ،‬وﻫﻨﺎ ﻗﺪ ﻳﻜﺘﻔﻲ‬ ‫اﻟﻤ ّ‬
‫اﻟﻀﻴﺎﺋﻴﺔ( ﺷﺮح ﻣﻮﻻﻧﺎ ُ‬
‫اﻟﻄﺎﻟﺐ ﺑﻤﺎ ﻗﺮأﻩ ﻓﻲ ﻋﻠﻤﻲ اﻟﺼﺮف واﻟﻨﺤﻮ وﻗﺪ ﻳﺴﺘﺰﻳﺪ ﺑﻘﺮاءة )اﻟﺒﻬﺠﺔ اﻟﻤﺮﺿﻴﺔ( ﻟﻠﺴﻴﻮﻃﻲ وﻫﻲ‬
‫ﻣﺘﻦ ﺷﺮح اﻷﻟﻔﻴﺔ ﻻﺑﻦ ﻣﺎﻟﻚ‪ ،‬وﻗﺪ ﻳﻘﺮأ ﻛﺘﺎب )ﻧﺘﺎﺋﺞ اﻷﻓﻜﺎر( ﻟﻠﺸﻴﺦ ﻣﺼﻄﻔﻰ ﺑﻦ ﺣﻤﺰة‪ ،‬وﺷﺮح‬
‫إﻇﻬﺎر اﻷﺳﺮار ﻟﻠﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻤﻌﺮوف ﺑـ) اﻟﺒـﺮﻛﻲ(‪17.‬‬
‫َْ‬

‫اﻟﻤﺮﺣﻠﺔ اﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺑﻦ ﺣﺎﻓﻆ ﺣﺴﻦ اﻟ ِﻤ ْﻐﻨﻴﺴﻲ‪ ،‬وﻫﻮ ﺷﺮح‬ ‫ﻛﺘﺎب )ﻣﻐﻨﻲ اﻟﻄﻼّب( ﻟﻤﺤﻤﻮد ِ‬ ‫ﻳﺒﺪأ اﻟﻄﺎﻟﺐ ﺑﻘﺮاء ِة ِ‬
‫رﺳﺎﻟﺔ)إﻳﺴﺎﻏﻮﺟﻲ( ﻷﺛﻴﺮ اﻟﺪﻳﻦ اﻷﺑﻬﺮي ﻓﻲ ﻋﻠﻢ اﻟﻤﻨﻄﻖ‪.‬‬
‫ِ‬
‫اﻟﻤﻨﻄﻖ‪.‬‬ ‫اﻟﺪﻳﻦ ﻋﻠﻰ اﻟﺮﺳﺎﻟ ِﺔ اﻷﺑﻬﺮﻳ ِﺔ ﻓﻲ‬
‫)ﺣ َﺴ ْﻤﻜﺎﺗﻲ( ﻣﻊ ﺣﺎﺷﻴ ِﺔ ُﻣﺤﻴﻲ ِ‬ ‫وﻗﺪ ﻳﻘﺮأ ﺷﺮَح ُ‬
‫ّﺛﻢ ﻳﻘﺮأ ﺷﺮح اﻟ َﻔﻨّﺎري َﻣ َﻊ ﺣﺎﺷﻴ ِﺔ )ﻗﻮل أﺣﻤﺪ( ﻋﻠﻰ اﻟﺮﺳﺎﻟ ِﺔ اﻷﺑﻬﺮﻳﺔِ‪ّ ،‬ﺛﻢ ﻳﻘﺮأُ ﺷﺮَح أﺑﻲ اﻟﻘﺎﺳﻢ‬
‫ﻋﻠﻲ اﻟﺴﻤﺮﻗﻨﺪي ﻋﻠﻰ رﺳﺎﻟ ِﺔ اﻟﻘﺎﺿﻲ َﻋ ُﻀ ِﺪ اﻟﺪﻳﻦ اﻹﻳﺠﻲ ﻓﻲ ﻋﻠﻢ اﻟﻮﺿﻊ‪ّ ،18‬ﺛﻢ ﻳﻘﺮأ ﺷﺮَح‬ ‫ِّ‬
‫اﻟﺪﻳﻦ ﻋﻠﻰ اﻟﺮﺳﺎﻟﺔ اﻟﻌﻀﺪﻳ ِﺔ‬ ‫اﻟﺴﻤﺮﻗﻨﺪﻳ ِﺔ ﻓﻲ ﻋﻠ ِﻢ اﻟﺒﻴﺎنِ‪ّ ،‬ﺛﻢ ﺷﺮح ﻋﺼﺎ ِم ِ‬ ‫ﻣﺘﻦ ّ‬‫ﻋﺼﺎ ِم اﻟﺪﻳﻦ ﻋﻠﻰ ِ‬
‫ﻟﻠﻤ ْﺮَﻋﺸﻲ‬ ‫اﻵﻣﺪي ﻋﻠﻰ اﻟﻮﻟﺪﻳ ِﺔ َ‬
‫ّ‬ ‫ﻳﻦ‬
‫ﺑﻦ َوﻟﻲ اﻟ ّﺪ ِ‬
‫ﺑﻦ ُﺣﺴﻴﻦ ِ‬‫ﻓﻲ ﻋﻠ ِﻢ اﻟﻮﺿ ِﻊ‪ّ ،‬ﺛﻢ ﺷﺮَح ﻋﺒ ِﺪ اﻟﻮّﻫﺎب ِ‬
‫ﻓﻲ ﻋﻠﻢ اﻟﻤﻨﺎﻇﺮة وآداب اﻟﺒﺤﺚ‪.‬‬
‫اﻟﺴﻤﺮﻗﻨﺪي ﻣﻊ ﺣﺎﺷﻴﺔ )اُﻟُ ْﻎ ﺑـَﮓ(‪ 19‬وﻳﻘﺮأ ﺣﻮاﺷﻲ ﻋﺼﺎ ِم‬ ‫ّ‬ ‫أو ﻳﻘﺮأُ ﺷﺮَح ﻣﺴﻌﻮٍد ﻋﻠﻰ رﺳﺎﻟﺔ‬
‫اﻟﺴﻴﺎﻟﻜﻮﺗﻲ ﻋﻠﻰ ﺷﺮِح ﻣﻮﻻﻧﺎ اﻟﺠﺎﻣﻲ ﻋﻠﻰ ﻛﺎﻓﻴﺔ اﺑﻦ‬ ‫اﻟﺪﻳﻦ وﻋﺒ ِﺪ اﻟﻐﻔﻮِر اﻟﻼّري وﻋﺒﺪ اﻟﺤﻜﻴﻢ ِّ‬
‫ِ‬
‫ٍ‬
‫اﻧﺘﻘﺎدات ﻋﻠﻰ اﻟﺸﺮِح اﻟﻤﺬﻛﻮِر وﻣﺎ َﻓـﻨّ َﺪ ﺑﻪ‬ ‫اﻟﻄﺎﻟﺐ ﻋﻠﻰ ﻣﺎ أﺑﺪى ﻋﺼﺎ ٌم ﻣﻦ‬
‫ُ‬ ‫اﻟﺤﺎﺟﺐ؛ ّ‬
‫ﻟﻴﻄﻠ َﻊ‬
‫ﻛﻞ ﻣﻦ ﻋﺒ ِﺪ اﻟﻐﻔﻮِر وﻋﺒ ِﺪ اﻟﺤﻜﻴﻢ ﻣﺰ َ‬
‫اﻋﻢ ﻋﺼﺎ ٍم ﻓﻲ اﻧﺘﻘﺎداﺗﻪ‪.‬‬ ‫ﱞ‬
‫اﻟﻤﺮﺣﻠﺔ اﻟﺜﺎﻟﺜﺔ‪:‬‬

‫‪ 17‬اﻧﻈﺮ‪ :‬اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬

‫‪ 18‬اﻧﻈﺮ‪ :‬اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬
‫‪ 19‬ﻟﻢ أﻗﻒ ﻋﻠﻴﻬﺎ‪.‬‬
‫• ‪52‬‬ ‫‪İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1‬‬

‫ِﺼﻲ( ﻋﻠﻰ ﺗﻬﺬﻳﺐ اﻟﺘﻔﺘﺎزاﻧﻲ ﻓﻲ‬ ‫اﻟﻄﺎﻟﺐ )ﺣﺎﺷﻴ َﺔ ﻋﺒ ِﺪ اﻟﻠﻪ َﻳـ ْﺰدي( أو )ﺷﺮَح َ‬
‫اﻟﺨﺒﻴ ِ‬ ‫ُ‬ ‫ﻳﻘﺮأُ‬
‫ﻋﻤﺮ‬ ‫ﻣﺤﻤ ِﺪ اﻟﺮازي ﻋﻠﻰ اﻟﺮﺳﺎﻟ ِﺔ اﻟﺸﻤﺴﻴّﺔ ﻟِﻨﺠ ِﻢ ِ‬
‫اﻟﺪﻳﻦ َ‬ ‫ﺑﻦ ّ‬ ‫ﻳﻦ ﻣﺤﻤﻮِد ِ‬ ‫اﻟﻤﻨﻄﻖ‪ ،‬وﺷﺮَح ﻗ ْ‬
‫ُﻄ ِﺐ اﻟ ّﺪ ِ‬
‫ﺑﺎﻟﻤﻄﻮ ِل‬
‫ّ‬ ‫اﻟﻤﺴﻤﻰ‬
‫ّ‬ ‫اﻟﺘﻠﺨﻴﺺ‬
‫ِ‬ ‫اﻟﻤﻌﺮوف ﺑﺎﻟﻜﺎﺗﺒﻲ ﻓﻲ ﻋﻠ ِﻢ اﻟﻤﻨﻄﻖ‪ّ ،‬ﺛﻢ ﺷﺮح‬ ‫ِ‬ ‫ﻋﻠﻲ اﻟ َﻘ ْﺰوِﻳﻨﻲ‬
‫ﺑﻦ ّ‬ ‫ِ‬
‫ﻓﻲ ﻋﻠﻢ اﻟﻤﻌﺎﻧﻲ واﻟﺒﻴﺎن واﻟﺒﺪﻳ ِﻊ ﻟﻠﺘﻔﺘﺎزاﻧﻲ؛ اﻟﺬي اﻧﺘﻬﻰ ﻣﻦ ﺗﺄﻟﻴﻔ ِﻪ ﺳﻨﺔ ‪ 742‬ﻫـ ﻓﻲ ﺟﺮﺟﺎﻧﻴﺔ‬
‫ﺧﻮارزم‪ ،‬وﺑﻴّ َﻀ ُﻪ ﺳﻨﺔ ‪ 748‬ﻫـ ﻓﻲ ﻣﺤﺮوﺳ ِﺔ ﻫﺮا َة ﻓﻲ ﺧﺮاﺳﺎ َن )أﻓﻐﺎﻧﺴﺘﺎن(‪.‬‬
‫ُﺠﺪوان ﺳﻨﺔ )‪750‬ﻫـ(‪ّ ،‬ﺛﻢ ﻳﻘﺮأ‬ ‫اﻟﺘﻠﺨﻴﺺ ﻟﻠﺘﻔﺘﺎزاﻧﻲ اﻟﻤﺆﻟﱠ ِﻒ ﻓﻲ ﻏ ْ‬ ‫ِ‬ ‫ﻣﺨﺘﺼﺮ ﺷﺮِح‬
‫َ‬ ‫أو ﻳﻘﺮأُ‬
‫ﺷﺮح اﻟﻌﻼّﻣﺔ اﻟﺘﻔﺘﺎزاﻧﻲ ﻋﻠﻰ اﻟﻌﻘﺎﺋﺪ اﻟﻨﺴﻔﻴﺔ ﻟﻠﺸﻴﺦ ﻋﻤﺮ اﻟﻨﺴﻔﻲ ﻓﻲ اﻟﻌﻘﻴﺪة اﻟﻤﺆﻟّﻒ ﺳﻨﺔ )‬
‫‪ 768‬ﻫـ(‪.‬‬
‫اﻟﻌ ُﻀﺪﻳّﺔ ﻟﻠﻘﺎﺿﻲ َﻋ ُﻀ ِﺪ‬
‫اﻟﺼ ّﺪﻳﻘﻲ ﻋﻠﻰ اﻟﻌﻘﺎﺋ ِﺪ َ‬ ‫اﻟﺪﻳﻦ اﻟ ﱠﺪواﻧﻲ ّ‬
‫ﺟﻼل ِ‬ ‫وﻗﺪ ﻳﻘﺮأُ اﻟﻄﺎﻟﺐ ﺷﺮَح ِ‬
‫ﻒ ﺳﻨَ َﺔ )‪ 950‬ﻫـ(‪ ،‬وﻋﻠﻴﻪ ﺣﻮاﺷﻲ اﻟـﮕﻟَْﻨـﺒﻮي‪ ،‬واﻟﻤﺮﺟﺎﻧﻲ‪ ،‬واﻟﺨﻠﺨﺎﻟﻲ‪20.‬‬
‫َ‬ ‫ﻳﻦ اﻹِﻳﺠﻲ اﻟﻤﺆﻟﱠ ِ َ‬ ‫اﻟ ّﺪ ِ‬
‫أﺻﻮل اﻟﻔﻘ ِﻪ‬
‫اﻟﺴﺒﻜﻲ ﻓﻲ ِﻋﻠ َْﻤﻲ ِ‬ ‫ﻻﺑﻦ ِّ‬‫اﻟﺪﻳﻦ اﻟﻤﺤﻠّﻲ ﻋﻠﻰ ﺟﻤ ِﻊ اﻟﺠﻮاﻣ ِﻊ ِ‬ ‫ﺟﻼل ِ‬ ‫ّﺛﻢ ﻳﻘﺮأُ ﺷﺮَح ِ‬
‫ِ‬
‫ﻟﻠﻘﻠﻮب‪.‬‬ ‫اﻟﺪﻳﻦ واﻟﻤﺨﺘﻮِم ﺑﺨﺎﺗﻤ ٍﺔ ﻓﻲ ّ‬
‫اﻟﺘﺼﻮف اﻟﻤﺼ ّﻔِﻲ‬ ‫أﺻﻮل ِ‬ ‫و ِ‬
‫اﻟﻤﺮﺣﻠﺔ اﻟﺮاﺑﻌﺔ‪:‬‬
‫ﻣﺜﻞ ِ‬
‫ﻛﺘﺎب‬ ‫اﻟﻔﻠﻚ( َ‬
‫اﻟﺤﺴﺎب وﻛﺘﺎﺑﺎً ﻓﻲ ﻋﻠ ِﻢ اﻟ َﻬْﻴـﺌَ ِﺔ )ﻋﻠ ِﻢ ِ‬
‫ِ‬ ‫ﻳﻘﺮأُ اﻟﻄﺎﻟﺐ ﻛﺘﺎﺑﺎً ﻓﻲ ﻋﻠ ِﻢ‬
‫ﺑﻦ ﻣﺤﻤﺪ اﻟ َـﭽـ ْﻐﻤﻴﻨﻲ ‪.‬‬ ‫ﺤﻤﺪ ِ‬ ‫َﺨﺺ( ﺗﺄﻟﻴﻒ ُﻣ ّ‬ ‫)اﻟﻤﻠ ّ‬
‫ُ‬
‫ﻛﺘﺎب ﺷﺮِح‬ ‫اﻟﻤْﻴـﺒَﺪي‪ ،‬و َ‬
‫ﻳﻦ َ‬ ‫ﻣﺤﻲ اﻟ ّﺪ ِ‬
‫ﺑﻦ ِ‬ ‫ﻟﺤﺴﻴﻦ ِ‬
‫ِ‬ ‫ِﻴﺮ ﻋﻠﻰ اﻟﻬﺪاﻳﺔِ(‬ ‫ﻛﺘﺎب )ﻗﺎﺿﻲ ﻣ ْ‬ ‫وﻳﻘﺮأ َ‬ ‫ُ‬
‫اﻟﺴﺠﺎﻋِﻲ ﻟﻤﻘﻮﻻﺗِﻪ‪ .‬وﻫﻨﺎ ﻳﻜﻮن اﻟﻄﺎﻟﺐ ﻗﺪ اﻧﺘﻬﻰ ﻣﻦ اﻟﺘﻌﻠﻴﻢ‪.‬‬ ‫ّ‬
‫ِ‬
‫اﻟﻤﻘﺎﺻﺪ‬ ‫ﻳﻦ )ﻋﻠﻢ اﻟﻌﻘﻴﺪة(‪ ،‬ﻓﻘﺪ ﻳﻘﺮأُ ﺷﺮَح اﻟﻤﻮ ِ‬
‫اﻗﻒ وﺷﺮَح‬ ‫ﻮﺳﻊ ﻓﻲ ِ‬
‫أﺻﻮل اﻟ ّﺪ ِ‬ ‫أ ّﻣﺎ إذا أرا َد اﻟﺘّ ﱡ‬
‫وﻏﻴﺮﻫﺎ‪.‬‬
‫وﻳﻜﻮن اﻟﻄﺎﻟﺐ ﻫﻨﺎ ﻗﺪ ﺟﺎوز اﻟﺨﻤﺴﻴﻦ ﻣﻦ ﻋﻤﺮﻩ ﻓﻴﺼﺒﺢ ﻋﺎﻟﻤﺎً ﻧﺤﺮﻳﺮا‪21.‬‬
‫ً‬

‫ﻼب‬ ‫أﺣﻮال اﻟﻄ ّ‬

‫ّب اﻟﻤﻌﻴﺸﻴّﺔ واﻟﺪراﺳﻴّ ِﺔ وﻻﺳﻴّﻤﺎ‬ ‫أوﺿﺎع ُ‬
‫اﻟﻄﻼ ِ‬ ‫ِ‬ ‫ﺗﺘﺒﺎدر إﻟﻰ اﻟ ّﺬ ْﻫ ِﻦ ﺟﻤﻠ ٌﺔ ﻣﻦ اﻷﺳﺌﻠ ِﺔ َ‬
‫ﺣﻮل‬ ‫ُ‬
‫أ ّن أوﺿﺎع اﻟﻤﻨﻄﻘﺔ ﻛﺎﻧﺖ ﺑﺎﺋﺴﺔ اﻗﺘﺼﺎدﻳّﺎً آﻧﺬاك‪ .‬وﻓﻴﻤﺎ ﻳﺄﺗﻲ ﺑﻴﺎ ٌن ﻷﺣﻮال اﻟﻄﻼّب وﻛﻴﻒ أ ّن‬
‫ّب ﻋﻠﻰ اﻟ ِﻌﻠْﻢ وﺗﺤﺼﻴﻠﻪِ‪.‬‬ ‫َﺮوي ﻛﺎن ﻋﺎﻣ ً‬
‫ﻼ ﻣﺴﺎﻋﺪاً ﻟﻠ ِﻌﻠْﻢ وﺗﺸﺠﻴﻊ اﻟﻄﻼ ِ‬ ‫اﻟﻤﺠﺘﻤﻊ اﻟﻘ ّ‬
‫وﻗﺖ ﻃﻌﺎ ِم اﻟ ُﻔﻄﻮرِ‪،‬‬‫اﻟﺼﺒْﺢ ﺑﺎﻟﻤﻨﺎوﺑ ِﺔ إﻟﻰ ِ‬
‫اﻟﻄﺎﻟﺐ ﺑﺎﻟﺪراﺳ ِﺔ ﻛﻤﺎ ذﻛﺮﻧﺎ ﺑﻌ َﺪ ﺻﻼ ِة ﱡ‬
‫ُ‬ ‫ﻳﺒﺪأُ‬

‫‪ 20‬ﻟﻢ أﻗﻒ ﻋﻠﻰ ﻫﺬﻩ اﻟﺤﻮاﺷﻲ‪.‬‬

‫‪ 21‬اﻧﻈﺮ‪:‬اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬
 ‫‪ • 53‬اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬

‫ﻣﻤﻮﻧ ِﻪ وﻣﻌﻪ‬‫ﻣﺴﺎء إﻟﻰ ّ‬ ‫ﺑﻴﺖ ﻣﻦ أﻫﺎﻟﻲ اﻟﻘﺮﻳ ِﺔ ﻟﻴﺄﺗﻲ ﺑﺎﻟﻄﻌﺎم وﻳﺬﻫﺐ ً‬ ‫ﻃﺎﻟﺐ إﻟﻰ ٍ‬ ‫ﻛﻞ ٍ‬ ‫ﻓﻴﺬﻫﺐ ﱡ‬‫ُ‬
‫اﻟﻌﺸﺎ ِء ﻣﻦ ذﻟﻚ اﻟﺒﻴﺖ ‪.‬‬ ‫َﺻ ْﺤﻨُﻪ اﻟﺬي أﺗﻰ ﺑﺎﻟﻄﻌﺎم ﻓﻴﻪ ﺻﺒﺎﺣﺎً؛ ﻓﻴﺄﺗﻲ ﺑﻄﻌﺎ ِم َ‬
‫ﻣﻤﻮﻧﻲ‬ ‫وﺳﺮد اﻟﺪﻳﺮﺷﻮي ﻗﺎﺋﻼً‪” :‬وﺑﺤﻤﺪ اﻟﻠﻪ ﻗﻤﺖ ﺑﻬﺬا اﻟﻌﻤﻞ ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﻃﺎﻟﺒﺎً وﻛﺎن ّ‬
‫ﻣﺨﺘﺎر ﻗﺮﻳ ِﺔ )ﺧﺎﻟﺪ( ﻣﻦ ﻗﺮى ﻋﺸﻴﺮة ﮔـﺎﺑﺎرا ﻓﻲ ﻣﻨﻄﻘﺔ ﻋﺎﻣﻮدة ﻓﻲ ﺳﻮرﻳﺔ«‪.22‬‬ ‫َ‬
‫ﻤﻮِن‬ ‫اﻟﻤ ّ‬
‫آﺧﺮ ﺣﺴﺐ ﻣﻘﺪرة ُ‬ ‫ﺑﻴﺖ َ‬ ‫اﻟﻌﺸﺎ ِء ﻣﻦ ٍ‬ ‫وﻗﺪ ﻳﻜﻮن ﻃﻌﺎ ُم اﻟﻐﺪاء ﻣﻦ ٍ‬
‫ﺑﻴﺖ وﻃﻌﺎ ُم َ‬
‫اﻟﻤﺎﻟﻴﺔِ‪.‬‬
‫اﻟﻄﺎﻟﺐ ﻣﻦ َد ْر ِﺳ ِﻪ ﻳﻄﺎﻟ ُﻊ َد ْر َﺳﻪ َﻗـﺒْ َﻞ ْأن ﻳﻨﺴﻰ ﻣﺎ أَ ْﻣﻠَﻰ ﻋﻠﻴﻪ أﺳﺘﺎذُﻩ‪ ،‬وﻗﺪ ﻳﻘﻮُم‬
‫ُ‬ ‫وﺑﻌﺪ ْأن ﻳﻨﺘﻬﻲ‬
‫ﺑﺈﻋﺎد ِة ﻗﺮاء ِة درﺳ ِﻪ ﻋﻠﻰ ُﻣﻌﻴ ٍﺪ ﻣﻦ ﻃﻠﺒ ِﺔ اﻷﺳﺘﺎ ِذ إذا ﻛﺎﻧﺖ دراﺳﺘُﻪ ﻓﻲ اﻟﻤﺮﺣﻠ ِﺔ اﻟﺜﺎﻧﻴ ِﺔ أو اﻟﺜﺎﻟﺜﺔِ‪.‬‬
‫ّب اﻟﻤﺮﺣﻠ ِﺔ اﻷُوﻟﻰ أو‬ ‫ﺑﻌﺾ ﻃﻼ ِ‬ ‫ﻳﺼﺒﺢ )اﻟﻤﻌﻴ ُﺪ( أﺳﺘﺎذاً ﻓﻲ ﻣﺪرﺳ ِﺔ أﺳﺘﺎذﻩِ‪ّ ،‬‬
‫ﻓﻴﺪرِس َ‬ ‫وﻗﺪ ُ‬
‫ﻓﻴﺤﻔﻈﻮن‬‫ُ‬ ‫ّب ﺧﺎرَج اﻟﻘﺮﻳ ِﺔ‬ ‫ِرﺗﻪِ‪ ،‬وﺑﻌﺪ ﺻﻼ ِة اﻟﻌﺼ ِﺮ ﻳﺨﺮُج اﻟﻄﻼ ُ‬ ‫اﻟﺜﺎﻧﻴ ِﺔ أو َﺣﺘّﻰ اﻟﺜﺎﻟﺜ ِﺔ ﺣﺴﺐ ﻣﻘﺪ َ‬
‫اﻟﻤﺘﻮ َن‪.‬‬
‫ِ‬
‫اﻟﻤﻐﺮب‪.‬‬ ‫وﻳُﻌﻴﺪو َن ﻗﺮاء َة ﻣﺎ ﺣﻔﻈﻮا ﻣﻦ ُ‬
‫ﻗﺒﻞ إﻟﻰ ﺻﻼ ِة‬
‫اﻟﻌﺸﺎ ِء ﻳُﻌﻴﺪون ﻗﺮاءة اﻟﻤﺘﻮ ِن اﻟﻤﺤﻔﻮﻇ ِﺔ إﻟﻰ ﺻﻼ ِة اﻟﻌِﺸﺎءِ‪،‬‬ ‫وﺗﻨﺎول َ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻤﻐﺮب‬ ‫وﺑﻌ َﺪ ﺻﻼ ِة‬
‫ﺳﺎﻋﺎت ﺑﻌ َﺪ ﺻﻼ ِة‬ ‫ٍ‬ ‫ﻳﺴﺘﻤﺮون ﻓﻲ ﻗﺮاء ِة اﻟﻤﺘﻮ ِن اﻟﻤﺤﻔﻮﻇ ِﺔ ﻟﺪﻳﻬﻢ ُﻣ ّﺪ َة ِ‬
‫ﺛﻼث‬ ‫ّ‬ ‫وﺑﻌﺪ ﺻﻼ ِة اﻟﻌِﺸﺎ ِء‬
‫ِ‬
‫اﻟﻤﻐﺮب‪.‬‬
‫ّب ﻳﺠﻠﺴﻮ َن ﺑﻌ َﺪ ذﻟﻚ ﻓﻲ اﻟﺤﺠﺮِة )ﻏﺮﻓﺔ اﻟﺘﺪرﻳﺲ( وﻳﻄﺎﻟﻌﻮ َن ﻣﺎ ﺳﻴﻘﺮؤوﻧَﻪ ﻏﺪاً‪،‬‬ ‫وﻛﺎ َن اﻟﻄﻼ ُ‬
‫ﻓﻬﻤﻪ وﻣﺎ ﻳﺠﺪو َن ﻓﻲ اﻟﺤﻮاﺷﻲ ﻣﻦ اﻻﻧﺘﻘﺎدات‬ ‫ﻳﺸﻖ ﻋﻠﻴﻬﻢ ُ‬ ‫ﻟﻴﻜﻮﻧﻮا ﻋﻠﻰ ﺑﺼﻴﺮٍة ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ وﻣﺎ ﱡ‬
‫أي‬‫اﻟﺸﺮوح اﻟﺘﻲ ﻳﻘﺮؤوﻧﻬﺎ‪ ،‬ﻓﻴﻌﺘﻨﻮا ﺑﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺘﻠﻘّﻮن اﻟﺪرس ﻣﻦ اﻷﺳﺘﺎذ ِ ّ‬ ‫ِ‬ ‫واﻷﺟﻮﺑ ِﺔ ﻋﻠﻰ‬
‫اﻋﺘﻨﺎءٍ‪.‬‬
‫اﻟﺤﺒﻮب ﻣﻦ‬ ‫ِ‬ ‫اﻟﺼﻴﻒ ﻳﺰورو َن اﻟﻘُﺮى اﻟﻘﺮﻳﺒَﺔ ﻣﻨﻬﻢ؛ ﻟﻴﺴﺘﺤﺼﻠﻮا ﺷﻴﺌﺎً ﻣﻦ زﻛﺎ ِة‬ ‫ِ‬ ‫ﻓﺼﻞ‬
‫وﻓﻲ ِ‬
‫ﺪرِﺳﺎً وإﻣﺎﻣﺎً ﻟﻘﺮﻳ ٍﺔ ﻋﻦ‬ ‫اﻟﻄﺎﻟﺐ ُﻣ ّ‬
‫ُ‬ ‫ﻳﺼﺒﺢ‬
‫وﺟ َﻤ ُﻌﻮﻩ‪ّ ،‬ﺛﻢ ُ‬ ‫ﺑﺜﻤﻦ ﻣﺎ اﺳﺘﺤﺼﻠﻮﻩ َ‬ ‫اﻟﻔﻼﺣﻴﻦ ﻟﻴﻜﺘﺴﺒﻮا ِ‬ ‫َ‬
‫ﺷﻴﺦ اﻟﻤﻨﻄﻘ ِﺔ ﻓﻲ اﻟﻄﺮﻳﻘﺔ‪.‬‬ ‫ﻃﺮﻳﻖ ِ‬
‫ﺎﻟﺐ ﻛﻲ َ‬
‫ﻳﻜﻤﻞ ﻣﺴﻴﺮﺗَ ُﻪ‬ ‫اﻟﻄ ُ‬‫وﻛﺎﻧﺖ إﻣﺎﻣ ُﺔ اﻟﺠﺎﻣﻊ أو اﻟﺘﺪرﻳﺲ ﺑﻤﺜﺎﺑﺔ اﻟﻮﻇﻴﻔﺔ اﻟﺘﻲ ﻳﺴﻌﻰ إﻟﻴﻬﺎ ّ‬
‫ﻟﻠﻜﺴﺐ ﺑﻞ ﺑﺎﻟﻌﻜﺲ ﻣﻦ ذﻟﻚ ﻛﺎﻧﺖ‬ ‫ِ‬ ‫اﻟﻌﻠﻢ آﻧﺬاك ﻟﻢ ﻳﻜﻦ وﺳﻴﻠ ًﺔ‬ ‫ﻓﻲ ﺧﺪﻣﺔ اﻟﻌﻠﻢ واﻟ ّﺪﻳﻦ؛ ﻷ ّن َ‬
‫ﻋﻠﻢ وﻣﺎ ٌل« وﻫﺬا دﻟﻴ ٌﻞ ﺻﺎرٌخ ﻋﻠﻰ‬ ‫ﻳﺤﺴﻦ اﻟﻮﺻﻒ ﺑﻬﺎ وﻫﻲ‪ » :‬ﻻ ﻳﺠﺘﻤ ُﻊ ٌ‬ ‫ُ‬ ‫وﻗﺘﺌ ٍﺬ ﻣﻘﻮﻟ ٌﺔ ﺷﻬﻴﺮة‬
‫اﻟﺪﻳﻦ واﻟﺪﻧﻴﺎ‪.‬‬
‫ﻃﻠﺐ اﻟﻌﻠ ِﻢ ﻟﺬاﺗﻪ وﻟﻴﻜﻮ َن وﺳﻴﻠ ًﺔ ﻟﺨﺪﻣﺔ ِ‬

‫‪ 22‬اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬

‫• ‪54‬‬ ‫‪İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1‬‬

‫أﺻﺒﺢ إﻣﺎ ًﻣﺎ ﻓﻲ ﻗﺮﻳ ٍﺔ ﺻﺎﺣﺐ ﻣﺪرﺳ ٍﺔ ﻳﺨﺘﻠﻒ إﻟﻴﻬﺎ‬ ‫اﻟﻤﺘﺨﺮُج اﻟّﺬي َ‬
‫ّ‬ ‫اﻟﻄﺎﻟﺐ‬
‫ُ‬ ‫وﻗﺪ ﻳﻘﻮم‬
‫اﻟﻌﻠﻤﺎء ﻗﺪ ﺗﺮﻛﻮا ﻣﻦ وراﺋﻬﻢ ﺧﻠ ًﻔﺎ ﻟﻢ ﻳﻀﻴﻌﻮا اﻟﺮﺳﺎﻟﺔ اﻟﻌﻠﻤﻴّﺔ واﻷﻣﺎﻧ َﺔ‬
‫ُ‬ ‫اﻟﻄ ّﻼب وﻫﻜﺬا ﻳﻜﻮن‬ ‫ّ‬
‫اﻟﻤﻠﻘﺎ َة ﻓﻲ أﻋﻨﺎﻗﻬﻢ‪.‬‬

‫اﻟﻤﻨﺎﻫﺞ)اﻟﻜﺘﺐ اﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺪرﱠس ﻓﻲ اﻟﺤﻠﻘﺎت(‬

‫ﻛﻤﻨﺎﻫﺞ ﺗﻌﻠﻴﻤﻴّﺔ وﻗﺪ ذﻛﺮﺗﻬﺎ ﻣﺮﺗّﺒ ًﺔ وﻓﻖ‬
‫َ‬ ‫ﺗﺪر ُس‬
‫ﻻ ﺑ ّﺪ ﻣﻦ اﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻜﺘﺐ اﻟﺘﻲ ﻛﺎﻧﺖ ّ‬
‫اﻟﻤﺮاﺣﻞ اﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬
‫أ‪ -‬ﻛﺘﺐ اﻟﺼﺮف‪:‬‬
‫‪ .1‬ﻣﺘﻦ اﻟﻌ ّﺰي‪) :‬اﻟﻌ ّﺰي( ﻓﻲ اﻟﺘﺼﺮﻳﻒ ﻟـ ﻋﺰ اﻟ ّﺪﻳﻦ إﺑﺮاﻫﻴﻢ ﺑﻦ ﻋﺒﺪ اﻟﻮّﻫﺎب اﻟﺰﻧﺠﺎﻧﻲ اﻟﻤﺘﻮﻓّﻰ‬
‫ﺑﻌﺪ ﺳﻨﺔ )‪ 655‬ه(‪.‬‬
‫‪ .2‬ﻛﺘﺎب اﻟﺘﺼﺮﻳﻒ‪ :‬وﻫﻮ ﺗﺮﺟﻤﺔ ﻗَ ْﺪ ٍر ﻣﻦ أ ّول ﻛﺘﺎب اﻟﻌ ّﺰي ﻹﺑﺮاﻫﻴﻢ اﻟﺰﻧﺠﺎﻧﻲ إﻟﻰ اﻟﻠﻐﺔ‬
‫اﻟﻜﺮدﻳّﺔ ﻓﻲ ﻋﻠﻢ اﻟﺼﺮف‪) .‬ﻣﺆﻟّﻔﻪ ﻣﺠﻬﻮل(‪.‬‬
‫‪ .3‬اﻷﻣﺜﻠﺔ ﺻﺎﺣﺒﻪ ﻣﺠﻬﻮل‪.‬‬
‫اﻟﺪﻧﺨﺮي‪.‬‬
‫‪ .4‬اﻟﺒﻨﺎء ﻟﻠﻤﻼ ﻋﺒﺪاﻟﻠﻪ ّ‬
‫‪ .5‬اﻟﻤﻘﺼﻮد أو اﻟﻌ ّﺰي ﻟﻠﺰﻧﺠﺎﻧﻲ‪.‬‬
‫‪ .6‬ﻣﺘﻦ اﻟﻌ ّﺰي‪) :‬اﻟﻌ ّﺰي( ﻓﻲ اﻟﺘﺼﺮﻳﻒ ﻟـ ﻋﺰ اﻟ ّﺪﻳﻦ إﺑﺮاﻫﻴﻢ ﺑﻦ ﻋﺒﺪ اﻟﻮّﻫﺎب اﻟﺰﻧﺠﺎﻧﻲ‪.‬‬
‫‪ .7‬ﺗﺪرﻳﺞ اﻷداﻧﻲ ﺷﺮح اﻟﻌ ّﺰي )ﻟﺴﻌﺪ اﻟﺪﻳﻦ اﻟﺘﺎﻓﺘﺎزاﻧﻲ(‪.‬‬
‫ﻼ ﻋﻠﻲ اﻷَ ْﺷﻨﻮي ) ت؟(‪.‬‬‫ﻟﻠﻤ ّ‬
‫‪ .8‬ﺗﻜﻤﻠﺔ اﻟﺰﻧﺠﺎﻧﻲ‪ :‬وﻫﻮ ﺗﻜﻤﻠﺔ ﻟﻤﺘﻦ اﻟﻌ ّﺰي ُ‬
‫‪ .9‬ﻛﺘﺎب اﻟﺴﻄﻮر‪ :‬ﻟﻠﺸﻴﺦ ﻋﺒﺪ اﻟﺤﻜﻴﻢ ﺑﻦ اﻟﺸﻴﺦ رﺷﻴﺪ اﻟﺪﻳﺮﺷﻮي )ت ‪1323‬ﻫـ( وﻫﻮ‬
‫اﻟﻤﺒﻴّﻦ ﻟﻤﺎ ﻓﻲ ﻣﻘﺪﻣﺔ ﺷﺮح اﻟﺘﻔﺘﺎزاﻧﻲ ﻋﻠﻰ ﺗﺼﺮﻳﻒ اﻟﻌ ّﺰي ﻣﻦ اﻻﺳﺘﻌﺎرات واﻟﻤﺠﺎز‪.‬‬
‫ب‪ -‬ﻛﺘﺐ اﻟﻨﺤﻮ‪:‬‬
‫‪ .1‬اﻟﻌﻮاﻣﻞ اﻟﻤﺌﺔ ﻓﻲ اﻟﻨﺤﻮ ﻋﺒﺪ اﻟﻘﺎﻫﺮ اﻟﺠﺮﺟﺎﻧﻲ‪.‬‬
‫‪ .2‬ﺷﺮح اﻟﻌﻮاﻣﻞ اﻟﻤﺌﺔ ﻟﺴﻌﺪ اﻟﻠﻪ اﻟﺼﻐﻴﺮ‪.‬‬
‫)ﻟﻤﻼ ﻳﻮﻧﺲ اﻷرﻗﻄﻨﻲ(‪.‬‬ ‫‪ .3‬اﻟﻈﺮوف اﻟﻌﺮﺑﻴﺔ‪ :‬ﺑﺎﻟﻠﻐﺔ اﻟﻜﺮدﻳﺔ ّ‬
‫َﻄﻨﻲ‪.‬‬ ‫ﻼ ﻳﻮﻧﺲ اﻷَ ْرﻗ ْ‬‫ﻟﻠﻤ ّ‬
‫‪ .4‬اﻟﺘﺮﻛﻴﺐ‪ :‬ﺑﺎﻟﻠﻐﺔ اﻟﻜﺮدﻳﺔ‪ُ ،‬‬
‫ﻣﻜﻤﻞ‬
‫‪ .5‬ﺗﺮﻛﻴﺐ اﻟﺸﻴﺦ ﺳﺮاج اﻟﺪﻳﻦ‪ :‬ﺑﺎﻟﻠﻐﺔ اﻟﻜﺮدﻳّﺔِ‪ :‬ﻟﻠﺸﻴﺦ ﺳﺮاج اﻟ ّﺪﻳﻦ اﻟ َﺰﻧـﮕاﻧﻲ‪ ،‬وﻫﻮ ّ‬
‫ﻟﺘﺮﻛﻴﺐ ّ‬
‫اﻟﻤﻼ ﻳﻮﻧﺲ‪.‬‬
 ‫‪ • 55‬اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬

‫ﻫـ(‪23.‬‬ ‫اﻟﻤﻴْﻼﻧﻲ )ت ‪811‬‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ اﻟﺮﺣﻴﻢ اﻟﻌﻤﺮي َ‬

‫‪ .6‬ﺷﺮح اﻟﻤﻐﻨﻲ‪ :‬ﻟـ ّ‬
‫‪ .7‬ﺷﺮح اﻟﻘﻄﺮ ﻻﺑﻦ ﻫﺸﺎم اﻷﻧﺼﺎري ت ‪761‬ﻫـ‪.‬‬
‫‪ .8‬ﺣﺪاﺋﻖ اﻟﺪﻗﺎﺋﻖ‪ :‬ﻟﺴﻌﺪ اﻟ ّﺪﻳﻦ ﺳﻌﺪ اﻟﻠﻪ اﻟَﺒـ ْﺮَدﻋﻲ)ت ؟( وﻫﻮ ﺷﺮٌح ﻷﻧﻤﻮذج‬
‫اﻟﺰﻣﺨﺸﺮي‪.‬‬
‫ﻣﺤﻤ ٍﺪ اﻟﺰﻳﻠﻲ اﻟﺘﻮﻗﺎﻃﻲ‬
‫ﺑﻦ ّ‬‫ﺣﻞ اﻟﻤﻌﺎﻗﺪ ﺷﺮُح اﻟﻘﻮاﻋﺪ‪ :‬ﻷﺑﻲ اﻟﺜّﻨﺎء أﺣﻤﺪ ِ‬‫‪ّ .9‬‬
‫)ت ‪1006‬ﻫـ( وﻫﻮ ﺷﺮح اﻹﻋﺮاب ﻋﻦ ﻗﻮاﻋﺪ اﻹﻋﺮاب ﻷﺑﻲ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻳﻮﺳﻒ‬
‫اﺑﻦ ﻫﺸﺎم اﻷﻧﺼﺎري اﻟﻨﺤﻮي )‪761‬ﻫـ( وذ ُِﻛ َﺮ ﺑﺎﺳﻢ )ﺣﻞ ﻣﻌﺎﻗﺪ اﻟﻘﻮاﻋﺪ(‪.24‬‬
‫اﻟﺴﻴﻮﻃﻲ‬
‫ﺮﺿﻴﱠﺔ‪ :‬ﻟـ ﺟﻼل اﻟ ّﺪﻳﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺑﻦ أﺑﻲ ﺑﻜﺮ ّ‬‫اﻟﻤ ِ‬
‫‪ .10‬اﻟﺒﻬﺠﺔ َ‬
‫)ت ‪ 911‬ﻫـ( وﻫﻮ ﺷﺮح أﻟﻔﻴﺔ اﺑﻦ ﻣﺎﻟﻚ‪25.‬‬

‫ﻣﺤﻤﺪ اﻟﺸﻴﺮازي )ت ‪898‬‬ ‫‪ .11‬اﻟﻔﻮاﺋﺪ اﻟﻀﻴﺎﺋﻴﺔ‪ :‬ﻟـ ﻧﻮر اﻟ ّﺪﻳﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺑﻦ أﺣﻤﺪ اﺑﻦ ّ‬
‫ﻼ ﺟﺎﻣﻲ‪26.‬‬ ‫اﻟﺸﻬﻴﺮ ُﺑﻤ ّ‬
‫ﻫـ( ّ‬
‫‪ .12‬ﺣﺎﺷﻴﺔ ﻋﺒﺪ اﻟﺤﻜﻴﻢ ﺑﻦ ﺷﻤﺲ اﻟ ّﺪﻳﻦ اﻟﺴﻴﺎﻟﻜﻮﺗﻲ‪) :‬ت ‪ 1067‬ﻫـ( ﻋﻠﻰ اﻟﻔﻮاﺋﺪ‬
‫اﻟﻀﻴﺎﺋﻴﺔ ﻟﻌﺒﺪاﻟﺮﺣﻤﻦ اﻟﺠﺎﻣﻲ‪.‬‬
‫‪ .13‬ﺷﺮح ﺣﺎﺷﻴﺔ ﻋﺼﺎم اﻟ ّﺪﻳﻦ إﺑﺮاﻫﻴﻢ ﺑﻦ ﻋﺮب ﺷﺎﻩ‪) :‬ت ‪ 945‬ﻫـ( وﻫﻮ اﻟﻔﻮاﺋﺪ اﻟﻀﻴﺎﺋﻴﺔ‬
‫ﻟﻌﺒﺪ اﻟﺮﺣﻤﻦ اﻟﺠﺎﻣﻲ‪.‬‬
‫‪ .14‬ﺣﺎﺷﻴﺔ ﻋﺒﺪ اﻟﻐﻔﻮر ﺑﻦ ﺻﻼح اﻟﻼري‪) :‬ت ‪912‬ﻫـ( ﻋﻠﻰ ﺷﺮح ﻣﻮﻻﻧﺎ ﻋﺒﺪاﻟﺮﺣﻤﻦ‬
‫اﻟﺠﺎﻣﻲ‪.‬‬

‫ج‪ -‬ﻛﺘﺐ ﻓﻲ ﻋﻠﻮم ﻣﺨﺘﻠﻔﺔ‪:‬‬

‫اﻟﺼﻮري )ت ؟(‪.‬‬
‫ﻼ أﺑﻲ ﺑﻜﺮ ﱡ‬ ‫‪ .1‬اﻟﻠﱡﻤﻊ ﻓﻲ ﻋﻠﻢ اﻟﻮﺿﻊ‪ُ :‬‬
‫ﻟﻠﻤ ّ‬
‫اﻟﺼﻮري )ت ؟(‪.‬‬ ‫ﻟﻠﻤ ّ‬
‫ﻼ أﺑﻲ ﺑﻜﺮ ﱡ‬ ‫اﻟﻨﻀﺎرة ﻓﻲ اﻟﻤﺠﺎز واﻻﺳﺘﻌﺎرة‪ُ :‬‬
‫‪ .2‬اﻟﻮردة ّ‬

‫‪ 23‬ﺧﻴﺮ اﻟﺪﻳﻦ اﻟﺰرﻛﻠﻲ‪ ،‬دار اﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﻴﻦ ﺑﻴﺮوت ‪ -‬ﻟﺒﻨﺎن‪ ،‬ط ‪16‬ﻛﺎﻧﻮن اﻟﺜﺎﻧﻲ ‪ 2005‬م‪ ، .‬اﻷﻋﻼم ‪201/6‬‬
‫‪ 24‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،235 /1‬وﻣﺼﻄﻔﻰ ﺑﻦ ﻋﺒﺪاﻟﻠﻪ اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪ ،‬ﻛﺸﻒ اﻟﻈﻨﻮن ﻋﻦ أﺳﺎﻣﻲ اﻟﻜﺘﺐ واﻟﻔﻨﻮن‪ ،‬دار‬
‫اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪ ،‬ط ‪ 1992‬م‪.124 /1 ،‬‬
‫‪ 25‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.152 /1‬‬
‫‪ 26‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،235 /1‬واﻟﻘﺴﻄﻨﻄﻴﻨﻲ اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.124 /1‬‬
‫• ‪56‬‬ ‫‪İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1‬‬

‫‪ .3‬ﻧﺘﺎﺋﺞ اﻷﻓﻜﺎر‪ :‬ﻟﻠﺸﻴﺦ ﻣﺼﻄﻔﻰ ﺑﻦ ﺣﻤﺰة اﻷَ َﻃﻪ ﻟﻲ ﺗُﻮﻓﻲ ﺑﻌﺪ ﺳﻨﺔ )‪1085‬ﻫـ(‪ 27‬واﻟﻜﺘﺎب‬
‫ﻫﻮ ﺷﺮح إﻇﻬﺎر اﻷﺳﺮار ﻓﻲ اﻟﻨﺤﻮ ﻟﻠﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺑِﻴﺮ ﻋﻠﻲ اﻟﺒِﺮِﻛﻠﻲ ت)‪981‬ﻫـ(‪28.‬‬
‫ْ‬ ‫ْ‬ ‫ّ‬
‫اﻟﻤ ْﻐﻨﻴﺴﻲ ﺗﻮﻓﻲ ﻗﺒﻞ ﺳﻨﺔ )‪1294‬ﻫـ(‬ ‫‪ .4‬ﻣﻐﻨﻲ اﻟﻄﻼّب‪ :‬ﻟـ ﻣﺤﻤﻮد ﺑﻦ ﺣﺎﻓﻆ ﺣﺴﻦ َ‬
‫واﻟﻜﺘﺎب ﻓﻲ ﻋﻠﻢ اﻟﻤﻨﻄﻖ‪29.‬‬

‫اﻟﻜﺎﺗﻲ )ت ‪ 760‬ﻫـ(‪.‬واﻟﻜﺘﺎب ﺷﺮح إﻳﺴﺎﻏﻮﺟﻲ‬ ‫‪ُ .5‬ﺣ َﺴ ْﻤﻜﺎﺗﻲ‪ :‬ﻟـ ﺣﺴﺎم اﻟﺪﻳّﻦ َﺣ َﺴﻦ َ‬
‫ﻓﻲ اﻟﻤﻨﻄﻖ‪30.‬‬

‫ﻣﺤﻤﺪ ﺑﻦ ﺣﻤﺰة اﻟﻔﻨﺎري )ت ‪ 824‬ﻫـ(‪ .‬واﻟﻜﺘﺎب ﺷﺮح‬ ‫‪ .6‬ﺷﺮح اﻟ َﻔﻨَﺎري‪ :‬ﻟـ ﺷﻤﺲ اﻟ ّﺪﻳﻦ ّ‬
‫إﻳﺴﺎﻏﻮﺟﻲ ﻓﻲ اﻟﻤﻨﻄﻖ‪31.‬‬

‫‪ .7‬ﺷﺮح أﺑﻲ اﻟﻘﺎﺳﻢ اﻟﺴﻤﺮﻗﻨﺪي ﻋﻠﻰ رﺳﺎﻟﺔ اﻟﻘﺎﺿﻲ ﻋﻀﺪ اﻟﺪﻳﻦ اﻹﻳﺠﻲ‪:‬‬
‫ﻷﺑﻲ اﻟﻘﺎﺳﻢ ﺑﻦ أﺑﻲ ﺑﻜﺮ اﻟﻠﻴﺜﻲ اﻟﺴﻤﺮﻗﻨﺪي ﺗﻮﻓﻲ ﺑﻌﺪ ﺳﻨﺔ )‪ 888‬ﻫـ( وﻫﻮ ﺷﺮح ﻟﻠﺮﺳﺎﻟﺔ‬
‫اﻟﻌﻀﺪﻳﺔ ﻓﻲ ﻋﻠﻢ اﻟﻮﺿﻊ ﻟﻌﻀﺪ اﻟ ّﺪﻳﻦ اﻹﻳﺠﻲ ﺗﻮﻓﻲ )‪ 756‬ﻫـ(‪32.‬‬
‫ّ‬
‫‪ .8‬ﺷﺮح ﻋﺼﺎم اﻟﺪﻳﻦ ﻋﻠﻰ ﻣﺘﻦ اﻟﺴﻤﺮﻗﻨﺪﻳﺔ‪:‬‬
‫ﺑﻦ َﻋ َﺮ ْب َﺷﺎﻩ )ت ‪ 945‬ﻫـ(‪ .‬اﻟﻜﺘﺎب ﺷﺮح رﺳﺎﻟﺔ‬ ‫ﻣﺤﻤ ِﺪ ِ‬
‫ﺑﻦ ّ‬ ‫اﻫﻴﻢ ِ‬
‫ﻳﻦ إﺑﺮ َ‬
‫ﻟـ ﻋﺼﺎ ِم اﻟ ّﺪ ِ‬
‫اﻻﺳﺘﻌﺎرة ﻷﺑﻲ اﻟﻘﺎﺳﻢ اﻟﺴﻤﺮﻗﻨﺪي‪33.‬‬

‫ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ اﻟﻌﻤﺮي اﻟﻤﺘﻮﻓّﻰ ﺳﻨﺔ )‪785‬ﻫـ( وﻫﻮ‬ ‫‪ .9‬ﻗﻮل أﺣﻤﺪ‪ :‬اﺑﻦ ﺧﻀﺮ أﺣﻤﺪ ﺑﻦ ّ‬
‫ﺣﺎﺷﻴﺔ ﻋﻠﻰ اﻟﻔﻮاﺋﺪ اﻟﻔﻨﺎرﻳﺔ ﻋﻠﻰ إﻳﺴﺎﻏﻮﺟﻲ ﻓﻲ ﻋﻠﻢ اﻟﻤﻨﻄﻖ‪34.‬‬
‫ّ‬
‫ﻣﺤﻤ ِﺪ ﺑﻦ ﻋﺮب‬
‫ﺑﻦ ّ‬ ‫اﻫﻴﻢ ِ‬
‫ﻳﻦ إﺑﺮ َ‬‫‪ .10‬ﺷﺮح ﻋﺼﺎم اﻟﺪﻳﻦ ﻋﻠﻰ اﻟﺮﺳﺎﻟﺔ اﻟﻌﻀﺪﻳﺔ‪ :‬ﻟـ ﻋﺼﺎ ِم اﻟ ّﺪ ِ‬
‫ﺷﺎﻩ )ت ‪ 945‬ﻫـ(‪ .‬واﻟﻜﺘﺎب ﺷﺮح ﻟﻠﺮﺳﺎﻟﺔ‬
‫اﻟﻌﻀﺪﻳﺔ ﻓﻲ ﻋﻠﻢ اﻟﻮﺿﻊ ﻟﻠﻘﺎﺿﻲ ﻋﻀﺪ اﻟ ّﺪﻳﻦ اﻹﻳﺠﻲ‪35.‬‬
‫ّ‬
‫‪ .11‬ﺷﺮح ﻋﺒﺪ اﻟﻮﻫﺎب ﺑﻦ ﺣﺴﻴﻦ ﺑﻦ وﻟﻲ اﻟﺪﻳﻦ اﻵﻣﺪي ﻋﻠﻰ اﻟﻮﻟﺪﻳﺔ‪:‬‬

‫‪ 27‬اﻧﻈﺮ‪:‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.232 / 7‬‬

‫‪ 28‬اﻧﻈﺮ‪ :‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.232/ 7‬‬
‫‪ 29‬اﻧﻈﺮ‪:‬ﻛﺤﺎﻟﺔ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.203 /12‬‬
‫‪ 30‬اﻧﻈﺮ‪ :‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.206 /1‬‬
‫‪ 31‬اﻧﻈﺮ‪ :‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.206 /1‬‬
‫‪ 32‬اﻧﻈﺮ‪ :‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.173 / 5 ،295 /3 ،66 /1‬‬
‫‪ 33‬اﻧﻈﺮ‪ :‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.66 /1‬‬
‫‪ 34‬اﻧﻈﺮ‪ :‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.225 /1‬‬
‫‪ 35‬اﻧﻈﺮ‪ :‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.66 / 1‬‬
 ‫‪ • 57‬اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬

‫ﻟـ ﻋﺒﺪ اﻟﻮّﻫﺎب ﺑﻦ ﺣﺴﻴﻦ ﺑﻦ وﻟﻲ اﻟ ّﺪﻳﻦ اﻵﻣﺪي )ت ؟( وﻫﻮ ﺷﺮح ﻟﻠﺮﺳﺎﻟﺔ اﻟﻮﻟﺪﻳّﺔ‪.‬‬
‫ﺎﺟ ْﻘﻠِﻲ‬
‫ﻣﺤﻤﺪ ﺑﻦ أﺑﻲ ﺑﻜﺮ اﻟﻤﺮﻋﺸﻲ اﻟﻤﻌﺮوف ﺑـ َﺳ َ‬ ‫ﻓﻲ ﻋﻠﻢ اﻟﻤﻨﺎﻇﺮة وآداب اﻟﺒﺤﺚ ﻟـ ّ‬
‫َزاْ َدة )ت ‪ 1145‬ﻫـ(‪.‬‬
‫‪ .12‬ﺷﺮح ﻣﺴﻌﻮد ﻋﻠﻰ رﺳﺎﻟﺔ اﻟﺴﻤﺮﻗﻨﺪي‪) :‬ت ؟(‪.‬‬
‫‪ .13‬ﺣﺎﺷﻴﺔ ﻋﺒﺪ اﻟﻠﻪ ﻳﺰدي ‪ :‬ﺣﺎﺷﻴﺔ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ اﻟﺤﺴﻴﻦ اﻟﻴﺰدي )ت ‪1015‬ﻫـ( ﻋﻠﻰ‬
‫ﺗﻬﺬﻳﺐ اﻟﺘﻔﺘﺎزاﻧﻲ ﻓﻲ اﻟﻤﻨﻄﻖ‪.‬‬
‫‪ .14‬ﺷﺮح اﻟﺨﺒﻴﺼﻲ‪ :‬ﻟـ ﻋﺒﻴﺪ اﻟﻠﻪ ﺑﻦ ﻓﻀﻞ اﻟﻠﻪ اﻟﺨﺒﻴﺼﻲ )ت ‪ 1050‬ﻫـ( وﻫﻮ ﺷﺮح ﻋﻠﻰ‬
‫ﺗﻬﺬﻳﺐ اﻟﺘﻔﺘﺎزاﻧﻲ ﻓﻲ اﻟﻤﻨﻄﻖ‪36.‬‬

‫‪ .15‬ﺷﺮح ﻗﻄﺐ اﻟﺪﻳﻦ اﻟﺮازي ﻋﻠﻰ اﻟﺮﺳﺎﻟﺔ اﻟﺸﻤﺴﻴﺔ‪ :‬اﻟﺮﺳﺎﻟﺔ اﻟﺸﻤﺴﻴﺔ ﻟـ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ‬
‫ﻣﺤﻤﺪ اﻟﺘﺤﺘﺎﻧﻲ )ت‪766‬‬ ‫ﻣﺤﻤﺪ ﺑﻦ ّ‬ ‫اﻟﻘﺰوﻳﻨﻲ )ت ‪ 675‬ﻫـ( ‪ .‬واﻟﺸﺮح ﻟـ ﻗﻄﺐ اﻟ ّﺪﻳﻦ ّ‬
‫ﻫـ(‪37.‬‬

‫)اﻟﻤﻄﻮل(‪ :‬ﻟﻠﺘﻔﺘﺎزاﻧﻲ ﻓﻲ اﻟﺒﻼﻏﺔ‪.‬‬

‫ّ‬ ‫اﻟﻤﺴﻤﻰ‬
‫ّ‬ ‫‪ .16‬ﺷﺮح اﻟﺘﻠﺨﻴﺺ‬
‫ﱠﺴﻔِﻴّ َﺔ‪:‬ﺷﺮح ﻣﺴﻌﻮد اﻟﺘﻔﺘﺎزاﻧﻲ ﻋﻠﻰ اﻟﻌﻘﺎﺋﺪ اﻟﻨﺴﻔﻴّﺔ‬‫‪ .17‬ﺷﺮح اﻟﺘﻔﺘﺎزاﻧﻲ ﻋﻠﻰ اﻟﻌﻘﺎﺋﺪ اﻟﻨ َ‬
‫ﻟﻠﺸﻴﺦ ﻧﺠﻢ اﻟ ّﺪﻳﻦ ﻋﻤﺮ ﺑﻦ ﻣﺤﻤﺪ اﻟﻨّﺴﻔﻲ )ت‪ 537‬ﻫـ(‪38.‬‬
‫ّ‬
‫ﻣﺤﻤﺪ ﺑﻦ أﺳﻌﺪ‬ ‫‪ .18‬ﺷﺮح ﺟﻼل اﻟﺪﻳﻦ اﻟﺪاﻧﻲ ﻋﻠﻰ اﻟﻌﻘﺎﺋﺪ اﻟﻌﻀﺪﻳﺔ‪ :‬ﻟـ ﺟﻼل اﻟ ّﺪﻳﻦ ّ‬
‫اﻟﺼ ّﺪﻳّﻘﻲ اﻟﺪواﻧﻲ )ت ‪ 908‬ﻫـ(‪ .‬ﻋﻠﻰ اﻟﻌﻘﺎﺋﺪ اﻟﻌﻀﺪﻳّﺔ ﻟﻌﻀﺪ اﻟ ّﺪﻳﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺑﻦ أﺣﻤﺪ‬
‫اﻹﻳﺠﻲ‪.39‬‬
‫ﻣﺤﻤﺪ ﺑﻦ أﺣﻤﺪ‬ ‫‪ .19‬ﺷﺮح ﺟﻼل اﻟﺪﻳﻦ اﻟﻤﺤﻠﻲ ﻋﻠﻰ ﺟﻤﻊ اﻟﺠﻮاﻣﻊ‪ :‬ﻟـ ﺟﻼل اﻟﺪﻳﻦ ّ‬
‫اﻟﺴﺒْﻜﻲ )ت‪ 771‬ﻫـ( ‪.‬واﻟﻜﺘﺎب‬ ‫اﻟﻤﺤﻠّﻲ )ت ‪ 864‬ﻫـ( وﺟﻤﻊ اﻟﺠﻮاﻣﻊ ﻟﻌﺒﺪ اﻟﻮّﻫﺎب ﺑﻦ ﻋﻠﻲ ﱡ‬
‫ﻓﻲ أﺻﻮل اﻟﻔﻘﻪ‪40.‬‬

‫اﻟﺠ ْﻐﻤﻴﻨﻲ )ت ‪ 618‬ﻫـ(‪ .‬واﻟﻜﺘﺎب ﻓﻲ ﻋﻠﻢ‬ ‫ﻣﺤﻤﺪ َ‬ ‫اﻟﻤﻠﺨﺺ‪ :‬ﻟـ ﻣﺤﻤﻮد ﺑﻦ ّ‬ ‫‪ّ .20‬‬
‫اﻟﻔﻠﻚ‪41.‬‬

‫‪ 36‬اﻧﻈﺮ‪ :‬اﻟﺰرﻛﻠﻲ‪،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.196 / 4‬‬

‫‪ 37‬اﻧﻈﺮ‪:‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.1063 /2‬‬
‫‪ 38‬اﻧﻈﺮ‪ :‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.1145 /2‬‬
‫‪ 39‬اﻧﻈﺮ‪ :‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.842 /1‬‬
‫‪ 40‬اﻧﻈﺮ‪:‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.595 /1‬‬
‫‪ 41‬اﻧﻈﺮ‪:‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.181 /7‬‬
‫• ‪58‬‬ ‫‪İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1‬‬

‫اﻟﺤ ْﻜﻤﺔ ﻷﺛﻴﺮ ﺑﻦ ُﻣ ْﻔ ّﻀﻞ ﺑﻦ ﻋﻤﺮ اﻷﺑﻬﺮي‬

‫‪ .21‬ﻗﺎﺿﻲ ﻣﻴﺮ ﻋﻠﻰ اﻟﻬﺪاﻳﺔ‪ :‬وﻫﻮ ﺷﺮح ﻫﺪاﻳﺔ ِ‬
‫ﻓﻲ ﻋﻠﻢ اﻟﻔﻠﺴﻔﺔ )ت‪ 660‬ﻫـ(‪ 42‬ﻟـ ﺣﺴﻴﻦ ﺑﻦ ﻣﻌﻴﻦ اﻟ ّﺪﻳﻦ اﻟﻤﻴـﺒﺪي ) ت ‪ 910‬ﻫـ (‪43.‬‬
‫َْ َ‬
‫ﻛﺘﺎب ﻓﻲ اﻟﺘﺼﺮﻳﻒ‪44.‬‬
‫‪ .22‬اﻟﻤﻘﺼﻮد‪ٌ :‬‬
‫‪ .23‬ﻋﻮاﻣﻞ اﻟﺠﺮﺟﺎﻧﻲ‪) :‬اﻟﻌﻮاﻣﻞ اﻟﻤﺌﺔ ﻓﻲ اﻟﻨﺤﻮ( ﻋﺒﺪ اﻟﻘﺎﻫﺮ ﺑﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ اﻟﺠﺮﺟﺎﻧﻲ‬
‫)ت‪ 471‬ﻫـ(‪45.‬‬

‫ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ اﻟﻘﺰوﻳﻨﻲ )ت‬ ‫‪ .24‬ﻣﺨﺘﺼﺮ اﻟﻤﻌﺎﻧﻲ‪ :‬ﻟـ ﺟﻼل اﻟﺪﻳﻦ ّ‬
‫‪739‬ه(‪46.‬‬

‫‪ .25‬ﺷﺮح اﻟﻤﻮاﻗﻒ‪ :‬اﻟﻤﻮاﻗﻒ ‪ :‬ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم ﻟـ ﻋﻀﺪ اﻟ ّﺪﻳﻦ اﻹﻳﺠﻲ وﺷﺮح اﻟﻤﻮاﻗﻒ‬
‫ﻟﻠﺴﻴﺪ اﻟﺸﺮﻳﻒ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ اﻟﺠﺮﺟﺎﻧﻲ ) ت‪ 816‬ﻫـ (‪47.‬‬

‫‪ .26‬ﺷﺮح اﻟﻤﻘﺎﺻﺪ‪ :‬اﻟﻤﻘﺎﺻﺪ ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم ﻟﻠﺘﻔﺘﺎزاﻧﻲ‪ ،‬واﻟﺸﺮح ﻟﻠﻤﺆﻟّﻒ ﻧﻔﺴﻪ‪.‬‬

‫ﻣﻨﻬﺠﻴّﺔ ﺗﺪرﻳﺲ ﻛﺘﺐ اﻟﻨﺤﻮ واﻟﺼﺮف ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴﺔ‪:‬‬

‫اﻟﻤﺮﺣﻠﺔ اﻷوﻟﻰ‪ :‬ﺑﻌﺪ أن ﻳﻘﺮأ اﻟﻄﺎﻟﺐ اﻟﻘﺮآن وﻧﻮﺑﻬﺎر ﻷﺣﻤﺪ اﻟﺨﺎﻧﻲ ﻳﺒﺪأ ﺑﺎﻷﻣﺜﻠﺔ ﻓﺎﻟﺒﻨﺎء‬
‫ﺣﻴﺚ ﻳﺘﻌﻠّﻢ ﻓﻴﻬﻤﺎ اﻟﻄﺎﻟﺐ ﻣﺒﺎدئ اﻟﺼﺮف اﻷوﻟﻴﺔ‪ ،‬ﺛﻢ ﻳﺒﺪأ ﺑﻜﺘﺎب اﻟﻌ ّﺰي‪ ،‬وﻳﺤﻔﻆ ﻫﺬﻩ اﻟﻤﺘﻮن‬
‫اﻟﺜﻼﺛﺔ‪.‬‬
‫اﻟﻤﺮﺣﻠﺔ اﻟﺜﺎﻧﻴﺔ‪ :‬ﻳﺒﺪأ ﺑﺎﻟﻌﻮاﻣﻞ ﻟﻠﺠﺮﺟﺎﻧﻲ‪ ،‬ﻓﻴﻨﺘﻘﻞ إﻟﻰ اﻟﻈﺮوف‪ ،‬ﺛﻢ اﻟﺘﺮﻛﻴﺐ‪ ،‬وﺳﻌﺪ اﻟﻠﻪ‬
‫اﻟﺼﻐﻴﺮ‪ ،‬ﻣﻊ اﻟﺤﻔﻆ اﻟﺘﺎ ّم‪ ،‬وﻳﻼﺣﻆ ﻓﻲ ﻫﺬﻩ اﻟﻤﺮﺣﻠﺔ أن ﻳﺘﻌﻠّﻢ اﻟﻄﺎﻟﺐ اﻟﻈﺮوف اﻟﻤﺴﺘﻌﻤﻠﺔ‬
‫ﻓﻲ اﻟﻌﺮﺑﻴﺔ ﻣﻊ اﻻﻃﻼع ﻋﻠﻰ اﻟﺠﻤﻠﺘﻴﻦ اﻻﺳﻤﻴﺔ واﻟﻔﻌﻠﻴﺔ وﻣﻌﺮﻓﺔ اﻹﻋﺮاب وﻋﻼﻣﺎﺗﻪ اﻷﺻﻠﻴﺔ‬
‫واﻟﻔﺮﻋﻴﺔ‪.‬‬
‫اﻟﻤﺮﺣﻠﺔ اﻟﺜﺎﻟﺜﺔ‪ :‬ﻳﻨﺘﻘﻞ اﻟﻄﺎﻟﺐ إﻟﻰ ﻣﻌﺮﻓﺔ أﺑﻮاب اﻟﻨﺤﻮ اﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻓﻴﺒﺪأ ﺑﺸﺮح اﻟﻤﻐﻨﻲ أو‬
‫ﺷﺮح اﻟﻘﻄﺮ ﻣﻊ ﺣﻔﻆ اﻟﻤﺘﻦ ﻟﺰوﻣﺎ‪ ،‬ﺛﻢ ﻳﺮﺟﻊ إﻟﻰ اﻟﺼﺮف ﻣﺮة أﺧﺮى ﻓﻲ ﻛﺘﺎب ﺗﺪرﻳﺞ اﻷداﻧﻲ‬
‫ﺣﻴﺚ ﻳﺘﻌﻠّﻢ اﻟﻄﺎﻟﺐ ﻓﻴﻪ اﻟﺒﻨﻴﺔ اﻟﺼﺮﻓﻴﺔ ﺑﺎﻟﺘﻔﺼﻴﻞ وﻫﻨﺎ ﻳﻨﺘﻬﻲ ﻣﻦ اﻟﺼﺮف‪ ،‬ﺛﻢ ﻳﻨﺘﻘﻞ إﻟﻰ ﺣﻞ‬
‫اﻟﻤﻌﺎﻗﺪ ﻓﻲ ﺷﺮح اﻟﻘﻮاﻋﺪ‪ ،‬ﻓﺤﺪاﺋﻖ اﻟﺪﻗﺎﺋﻖ ﻓﻲ اﻟﻨﺤﻮ‪.‬‬

‫‪ 42‬اﻧﻈﺮ‪:‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.2028 /2‬‬

‫‪ 43‬اﻧﻈﺮ‪ :‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.260 /2‬‬
‫‪ 44‬ﻟﻢ أﻗﻒ ﻋﻠﻰ اﻟﻜﺘﺎب وﻻ ﻋﻠﻰ اﺳﻢ ﻣﺆﻟّﻔﻪ‪.‬‬
‫‪ 45‬اﻧﻈﺮ‪:‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.48 /4‬‬
‫‪ 46‬اﻧﻈﺮ‪ :‬اﻟﺰرﻛﻠﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.192 /6‬‬
‫‪ 47‬اﻧﻈﺮ‪:‬اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ ‪.1891 /2‬‬
 ‫‪ • 59‬اﻟﻤﺪارس اﻟﻘﺪﻳﻤﺔ ودورﻫﺎ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‬

‫اﻟﻤﺮﺣﻠﺔ اﻟﺮاﺑﻌﺔ‪ :‬ﻳﺒﺪأ اﻟﻄﺎﻟﺐ ﺑﺎﻟﻔﻮاﺋﺪ اﻟﻀﻴﺎﺋﻴﺔ ﻟﻠﻤﻼ ﺟﺎﻣﻲ‪ ،‬وﺗﻜﺘﻤﻞ ﻫﺬﻩ اﻟﻤﺮﺣﻠﺔ ﺑﻘﺮاءة‬
‫اﻟﻤﺘﻀﻤﻨﺔ ﻓﻠﺴﻔﺔ اﻟﻨﺤﻮ‪.‬‬
‫ّ‬ ‫اﻟﺸﺮوح واﻟﺤﻮاﺷﻲ ﻋﻠﻰ اﻟﻤﻼ ﺟﺎﻣﻲ‬
‫وﺧﻼﺻﺔ اﻟﻜﻼم ﻓﺈن ﻫﺬﻩ اﻟﻤﻨﺎﻫﺞ ﻓﻲ اﻟﻜﺘﺎﺗﻴﺐ ﺗﻨﻄﻠﻖ ﻣﻦ أﻗﺴﺎم اﻟﻜﻠﻢ ﻓﻲ اﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈن‬
‫اﻟﻜﺘﺎﺗﻴﺐ ﺗﻌﻠﻢ اﻟﻄﺎﻟﺐ ﺑﺪاﻳ ًﺔ اﻟﻜﺘﺐ اﻟﻤﺨﺘﺼﺔ ﺑﺎﻟﻈﺮوف وﺗﺮﻛﻴﺐ اﻟﺠﻤﻠﺔ‪ ،‬واﻟﺤﺮوف‪ ،‬ﻓﺎﻟﻔﻌﻞ‬
‫ﺑﻜﻞ ﺣﺎﻻﺗﻪ وﻣﺎ ﻳﺘﺼﻞ ﺑﻪ‪ ،‬ﻓﺎﻻﺳﻢ ﺑﻜﻞ ﺣﺎﻻﺗﻪ أﻳﻀﺎ‪ ،‬ﻓﺎﻟﺠﻤﻞ اﻟﺘﻲ ﻟﻬﺎ ﻣﺤﻞ ﻣﻦ اﻹﻋﺮاب‬
‫واﻟﺘﻲ ﻻ ﻣﺤﻞ ﻟﻬﺎ‪ ،‬ﻓﻔﻠﺴﻔﺔ اﻟﻨﺤﻮ‪ ،‬ﺑﺸﻜﻞ ﻣﺘﺮاﺑﻂ وﻣﺤﻜﻢ وﻣﺘﻘﻦ ﺗﻮﺻﻞ اﻟﻄﺎﻟﺐ ﻣﻦ ﻋﺪم‬
‫اﺑﺘﺪاء إﻟﻰ ﻣﺮﺣﻠﺔ اﻷﺳﺘﺎذﻳﺔ ﻓﻲ اﻟﻨﺤﻮ واﻟﺼﺮف ﻓﻲ ﻧﻬﺎﻳﺔ دراﺳﺘﻪ‪ ،‬وﻫﺬا ﻳﻌﻨﻲ أ ّن اﻟﻤﺪارس‬ ‫اﻟﻤﻌﺮﻓﺔ ً‬
‫ﺑﻲ وﺗﺮاﻋﻲ‬ ‫اﻟﻘﺪﻳﻤﺔ ﻛﺎﻧﺖ ﺗﺘﺒﻊ ﻣﻨﻬﺠﻴّ ًﺔ واﺿﺤﺔ ﺗﻌﻠﻴﻤﻴﺔ وﺗﺮﺑﻮﻳّﺔ ﺗُﺮاﻋﻲ ﺧﺼﻮﺻﻴّﺔ اﻟﻄﺎﻟﺐ ﻏﻴﺮ اﻟﻌﺮ ّ‬
‫ﻣﺘﺪرٍج ﻳﺄﺧﺬ ﺑﻴﺪ اﻟﻄﺎﻟﺐ ﺷﻴﺌًﺎ ﻓﺸﻴﺌًﺎ ﺣﺘّﻲ ﻳﺒﻠﻐﻪ َﻣﺄ َﻣﻨَ ُﻪ ﻓﻲ‬
‫ﺑﺨﻂ ّ‬ ‫اﻟﻔﺌﺔ اﻟﻌﻤﺮﻳّﺔ ﻟﻠﻄﺎﻟﺐ ﻓﺘﺴﻴﺮ ّ‬
‫اﻣﺘﻼك اﻟﻠﻐﺔ ﻗﺮاء ًة وﻓﻬﻤﺎ‪48.‬‬
‫ً‬

‫اﻟﺨﺎﺗﻤﺔ وﻧﺘﺎﺋﺞ اﻟﺒﺤﺚ‪:‬‬

‫ِ‬
‫اﻷﺟﻴﺎل‬ ‫ﺟﻴﻞ‪ ،‬وﻟﻴﺲ ﺑﻴﻦ‬‫ﻣﺴﺘﻤﺮٌة ﻣﺘﻮاﺻﻠ ٌﺔ ﻳﺘﻮارﺛﻬﺎ ﺟﻴ ٌﻞ ﻋﻦ ٍ‬
‫ّ‬ ‫ﺣﺮﻛ ُﺔ اﻟﺘﻌﻠﻴﻢ واﻟﺘﻌﻠّﻢ ﺣﺮﻛ ٌﺔ‬
‫ﻛﻞ ﻣﺮﺣﻠ ٍﺔ ﺑﺤﺴﺐ‬ ‫ﻋﻠﻤﺎء ّ‬
‫وﻣﻔﻜﺮو ّ‬ ‫اﺧﺘﻼف ّإﻻ ﻓﻲ اﻷﺳﻠﻮب واﻟﻄﺮﻳﻘ ِﺔ اﻟﺘﻲ ﻳﻌﺘﻤﺪﻫﺎ ُ‬ ‫ٌ‬ ‫اﺣﻞ‬
‫واﻟﻤﺮ ِ‬
‫وﺷﻤﻞ ﻓﺌﺎت واﺳﻌﺔ‬ ‫َ‬ ‫اﻟﻌﺼﺮ واﻟﻤﺮﺣﻠﺔ‪ ،‬واﻟﻔﺘﺮة اﻟﻌﺜﻤﺎﻧﻴﺔ ﻛﺎﻧﺖ ﺣﺎﻓﻠ ًﺔ ﺑﺎﻟﻌﻠﻤﺎء‪ ،‬ﻓﺎزدﻫﺮ اﻟﺘﻌﻠﻴﻢ‬
‫ﻣﻦ اﻟﻨﺎس ﻏﻨﻴّﻬﻢ وﻓﻘﻴﺮﻫﻢ‪ ،‬واﻧﺘﺸﺮت اﻟﻤﺪارس )اﻟﻜﺘﺎﺗﻴﺐ( وﻛﺜُﺮ رّوادﻫﺎ ﻣﻦ ﻃﻠﺒ ِﺔ اﻟﻌﻠﻢ‪ ،‬وأﺷﺮف‬
‫ٍ‬
‫وﻧﺸﺎط‬ ‫اﻟﻄﻼب ﻋﻠﻰ اﻟﻌﻠﻢ ّ‬
‫ﺑﻜﻞ ﺟ ٍّﺪ‬ ‫ﻓﺎﻧﻜﺐ ّ‬
‫ّ‬ ‫اﻟﻌﻠﻤﺎء ﻋﻠﻰ اﻟﻌﻤﻠﻴﺔ اﻟﺘﻌﻠﻴﻤﻴّﺔ واﻟﺘﻌﻠّﻤﻴّﺔ ﺑﺄﻧﻔﺴﻬﻢ‪،‬‬
‫ﺟﻮع!‬
‫ﻻ ﻳﺸﻐﻠﻬﻢ ﺷﺎﻏﻞٌ‪ ،‬وﻻ ﻳﺜﻨﻴﻬﻢ ٌ‬
‫اﻟﺤﻆ اﻷوﻓ ِﺮ ﻓﻲ ﻫﺬا اﻟﻤﺪارس ﻷ ّن اﻻﻫﺘﻤﺎم ﻛﺎن ﺑﺘﻌﻠّﻢ اﻟﻠﻠﻐﺔ اﻟﻌﺮﺑﻴّﺔ؛ ّ‬
‫ﻟﻴﺘﻤﻜ َﻦ‬ ‫وﻛﺎن ﻟﻠﻌﺮﺑﻴﺔ ﱡ‬
‫ّ‬
‫أﻏﻠﺐ ﻛﺘﺐ اﻟﻤﻨﻬﺎج‬ ‫وﻣﻨﻄﻖ‪ ،‬وﻓﻘﻪٍ‪ ،‬وﻋﻠﻮٍم أﺧﺮى‪ ،‬ﻛﺎﻧﺖ ُ‬ ‫ٍ‬ ‫ﺎﻟﺐ ﻣﻦ ﻓﻬﻢ اﻟﻨﺼﻮص ﻣﻦ ﺗﻔﺴﻴﺮٍ‪،‬‬ ‫اﻟﻄ ُ‬‫ّ‬
‫اﻟﺸﻴﺦ ﻳﻘﺮأُ اﻟﺠﻤﻠ َﺔ ّﺛﻢ ﻳﺒﺪأ ﺑﺸﺮﺣﻬﺎ وﺗﻔﺴﻴﺮﻫﺎ؛ ﻓﻜﺎن ﺣﺮﻳًّﺎ ﺑﺎﻟﻄﺎﻟﺐ ﺗﻌﻠ ُّﻢ‬
‫ﺑﺎﻟﻠﻐ ِﺔ اﻟﻌﺮﺑﻴّﺔِ‪ ،‬ﻓﻜﺎ َن ُ‬
‫اﻟﻌﺮﺑﻴّ ِﺔ أ ّوًﻻ؛ ﻛﻲ ﻳﻔﻬﻢ ﻣﺎ ﻳﻘﺮأ‪.‬‬
‫أﻓﻀﻰ اﻟﺒﺤﺚ إﻟﻰ ﺟﻤﻠ ٍﺔ ﻣﻦ ِ‬
‫اﻟﻨﺘﺎﺋﺞ وﻫﻲ‪:‬‬

‫ﻋﺮف اﻟﺒﺤﺚ ﺑﻤﺪى اﻻﻫﺘﻤﺎم ﺑﺎﻟﻌﻠﻮم اﻟﺪﻳﻨﻴّﺔ واﻟﺪﻧﻴﻮﻳّﺔ ﻓﻲ اﻟﻤﻨﻄﻘﺔ اﻟﺸﺮﻗﻴّﺔ ﻣﻦ اﻟ ّﺪوﻟﺔ‬‫ّ‬
‫اﻟﻌﺜﻤﺎﻧﻴّﺔ‪.‬‬

‫‪ 48‬اﻧﻈﺮ دﻧﻴﺰ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪.‬‬

‫• ‪60‬‬ ‫‪İLAHİYAT FAKÜLTESİ DERGİSİ • CİLT: 4 • SAYI 1‬‬

‫ﻣﻤﺎ أ ّدى إﻟﻰ ﺑﻨﺎء‬ ‫اﻟﻄ ّﻼب ﻋﻠﻰ اﻟﻌﻠﻢ واﻟﺘﺤﺼﻴﻞ ّ‬

‫اﻟﻄ ّﻼب ّ‬ ‫ﻋﺮف اﻟﺒﺤﺚ ﺑﻤﺪى إﻗﺒﺎل ّ‬ ‫• ّ‬
‫ﻣﺪارس ﻛﺜﻴﺮة‪.‬‬
‫وﺗﺤﻤﻠﻬﻢ ﺗﻜﻠﻔﺔ ﺑﻨﺎء اﻟﻤﺪارس وﺗﻤﻮﻳﻠﻬﺎ وﻫﺬﻩ ﻧﻘﻄﺔ‬ ‫ﻋﺮف اﻟﺒﺤﺚ ﺑﺎﻫﺘﻤﺎم اﻟﻨّﺎس ﺑﺎﻟﻌﻠﻢ ّ‬ ‫• ّ‬
‫اﻷﻫﻤﻴّﺔ‪.‬‬
‫ﻓﻲ ﻏﺎﻳﺔ ّ‬
‫ﺪرس وﻣﺎرﺳﺖ رﻳﺎﺿﺔ ذﻫﻨﻴّﺔ دﻗﻴﻘﺔ‪ ،‬إﺿﺎﻓ ًﺔ إﻟﻰ ﻋﺪم‬ ‫ﻗﻮة اﻟﻤﻨﺎﻫﺞ اﻟﺘﻲ ﻛﺎﻧﺖ ﺗُ ّ‬‫اﻟﺒﺤﺚ ّ‬
‫ُ‬ ‫• ﺑﻴّ َﻦ‬
‫ﺗﺨﺮج ّ‬
‫اﻟﻄﺎﻟﺐ ﻓﻴﻬﺎ ﻋﺎﻟ ًِﻤﺎ‪.‬‬ ‫ﻣﻤﺎ أ ّدى إﻟﻰ ّ‬ ‫ﻣﺠﺎل واﺣ ٍﺪ ّ‬
‫ﺗﺨﺼﺼﻬﺎ ﻓﻲ ٍ‬ ‫ّ‬
‫• ﺑﻴّﻦ اﻟﺒﺤﺚ أ ّن اﻟﻤﻨﺎﻫﺞ ﻓﻲ ﻏﺎﻟﺒﻴّﺘﻬﺎ ﺑﺎﻟﻠﻐﺔ اﻟﻌﺮﺑﻴّﺔ اﻷﻣﺮ اﻟّﺬي أ ّدى إﻟﻰ ﺗﻌﻠّﻢ اﻟﻨّﺎﺷﺌﺔ ﻏﻴﺮ‬
‫اﻟﻨّﺎﻃﻘﻴﻦ ﺑﻬﺎ ﻟﻠﻐﺔ اﻟﻘﺮآن‪.‬‬
‫اﻟﻌﻠﻤﻲ ﻓﻲ اﻟﻤﻨﻄﻘﺔ اﻟﺸﺮﻗﻴّﺔ ﻓﻲ ﺑﻨﺎء اﻟﻤﺪارس واﻻﻫﺘﻤﺎم‬ ‫ّ‬ ‫• ﻛﺸﻒ اﻟﺒﺤﺚ ﻋﻦ اﻟﺘﻨﺎﻓﺲ‬
‫ﺑﻄﻠﺒﺔ اﻟﻌﻠﻢ‪.‬‬
‫ﻋﻠﻤﻲ‬
‫ﻟﺖ ﻣﻦ ﻣﻨﻄﻘﺔ ﻧﺎﺋﻴﺔ إﻟﻰ ﻣﺮﻛﺰ إﺷﻌﺎع ّ‬ ‫ﺗﺤﻮ ْ‬
‫ﻋﺮف اﻟﺒﺤﺚ ﺑﺎﻟﻤﻨﻄﻘﺔ اﻟﺸﺮﻗﻴّﺔ اﻟﺘﻲ ّ‬ ‫• ّ‬
‫ﻳﻘﺼﺪﻩ اﻟﻘﺎﺻﻲ واﻟ ّﺪاﻧﻲ‪.‬‬
‫ﻋﺮف اﻟﺒﺤﺚ ﺑﻤﻨﻬﺠﻴّﺔ اﻟﻤﺪارس ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻌﺮﺑﻴّﺔ ﻟﻠﻨﺎﻃﻘﻴﻦ ﺑﻐﻴﺮﻫﺎ‪.‬‬ ‫• ّ‬

‫اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‪:‬‬
‫ﺑﺪﺑﻲ‪،‬‬
‫ﻟﻲ اﻟﺮاﺑﻊ ﻟﻠﻐﺔ اﻟﻌﺮﺑﻴّﺔ ّ‬
‫‪ -‬أﺣﻤﺪ ﺟﻤﻲ‪ ،‬ﺗﻌﻠﻴﻢ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴّﺔ ﻓﻲ ﺗﺮﻛﻴﺎ )ﻧﻈﺎم اﻟﻜﺘﺎﺗﻴﺐ(‪ ،‬اﻟﻤﺆﺗﻤﺮ اﻟﺪو ّ‬
‫ﻛﺘﺎب اﻟﻤﺆﺗﻤﺮ ‪2015 6- 10-‬م‪.‬‬
‫‪ -‬ﺧﻴﺮ اﻟ ّﺪﻳﻦ اﻟﺰرﻛﻠﻲ‪ ،‬اﻷﻋﻼم‪ ،‬دار اﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﻴﻦ ﺑﻴﺮوت‪ ،‬ﻟﺒﻨﺎن‪ ،‬اﻟﻄﺒﻌﺔ اﻟﺴﺎدﺳﺔ ﻋﺸﺮة ﻛﺎﻧﻮن اﻟﺜﺎﻧﻲ‬
‫‪ 2005‬م‪.‬‬
‫‪ -‬ﺷﺮﻗﻴﺎت‪. (sarkiyât ) Ustos 2007 AG/ Izmir/BirLesikmatban‬‬
‫‪ -‬ﻋﻤﺮ رﺿﺎ ﻛﺤﺎﻟﺔ‪ ،‬ﻣﻌﺠﻢ اﻟﻤﺆﻟﻔﻴﻦ ﺗﺮاﺟﻢ ﻣﺼﻨﻔﻲ اﻟﻜﺘﺐ اﻟﻌﺮﺑﻴّﺔ‪ ،‬دار إﺣﻴﺎء اﻟﺘﺮاث اﻟﻌﺮﺑﻲ ﺑﻴﺮوت‪.‬‬
‫ﻣﺤﻤﺪ ﻋﻄﺎ دﻧﻴﺰ‪ ،‬دور اﻟﻜﺘﺎﺗﻴﺐ ﻓﻲ ﺗﻌﻠﻴﻢ اﻟﻨﺤﻮ واﻟﺼﺮف‪ ،‬ﺑﺤﺚ أُﻟﻘﻲ ﻓﻲ اﻟﻮرﺷﺔ اﻟﻌﻠﻤﻴّﺔ ﻟﻤﻌﻬﺪ‬ ‫‪ّ -‬‬
‫اﻟﻠﻐﺎت اﻟﺤﻴّﺔ ﺑﺠﺎﻣﻌﺔ ﻣﺎردﻳﻦ‪2017 5- 17- ،‬م‪.‬‬
‫‪ -‬ﻣﺤﻤﺪ ﻧﻮري اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻤﺪارس اﻟﺪﻳﻨﻴﺔ‪ ،‬ﻣﻘﺎﻟﺔ ﻧﺸﺮت ﻓﻲ ﻣﺠﻠّﺔ ﭬـﭽـﻴﻦ ) اﻻﻧﺒﻌﺎث ( اﻟﻌﺪد)‪(25‬‬
‫دﻫﻮك ﺧﺮﻳﻒ ‪ 2001‬م‪.‬‬
‫‪ -‬ﻣﺤﻤﺪ ﻧﻮري اﻟﺪﻳﺮﺷﻮي‪ ،‬اﻟﻘﻄﻮف اﻟﺠﻨﻴﺔ ﻓﻲ ﺗﺮاﺟﻢ اﻟﻌﺎﺋﻠﺔ اﻟﺪﻳﺮﺷﻮﻳﺔ‪ ،‬ﺑﻘﻠﻢ اﻟﻤﺆﻟّﻒ‪.‬‬
‫‪ -‬ﻣﺼﻄﻔﻰ ﺑﻦ ﻋﺒﺪاﻟﻠﻪ اﻟﻘﺴﻄﻨﻄﻴﻨﻲ‪،‬ﻛﺸﻒ اﻟﻈﻨﻮن ﻋﻦ أﺳﺎﻣﻲ اﻟﻜﺘﺐ واﻟﻔﻨﻮن‪ ،‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ط ‪ 1992‬م‪.‬‬