‫ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﺴﻌﻭﺩﻴﺔ‬

‫ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻟﻲ‬

‫ﺠﺎﻤﻌﺔ ﺃﻡ ﺍﻟﻘﺭﻯ‪ -‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‬
‫ﻗﺴﻡ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻤﻘﺎﺭﻨﺔ‬

‫מ‬ ‫א‬ ‫א‬ ‫א‬ ‫א א‬

‫א‬
‫ﲝﺚ ﻣ‪‬ﻜﻤ‪‬ﻞ ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺍﳌﺎﺟﺴﺘﲑ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫א א‬
‫ﺴﺎﺭﺓ ﺒﻨﺕ ﻫﻠﻴل ﺒﻥ ﺩﺨﻴل ﺍﷲ ﺍﻟﻤﻁﻴﺭﻱ‬
‫ﺍﻟﺭﻗﻡ ﺍﻟﺠﺎﻤﻌﻲ‪٤٢٥٨٠٠٣٨ :‬‬

‫א‬
‫ﺍﻷﺴﺘﺎﺫ ﺍﻟﺩﻜﺘﻭﺭ‪ :‬ﺍﻟﺴﻌﻴﺩ ﻤﺤﻤﻭﺩ ﺍﻟﺴﻌﻴﺩ ﻋﺜﻤﺎﻥ‬
‫ﺍﻷﺴﺘﺎﺫ ﺒﻘﺴﻡ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻤﻘﺎﺭﻨﺔ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺪﺭﺍﺳﻲ ﺍﻟﺜﺎﱐ‬

‫‪١٤٢٨‬ﻫـ ‪١٤٢٩ -‬ﻫـ‬
 ‫ﺑﺴﻢ ﺍ‪ ‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻛﺎﻥ ﻋﺒﺪ ﺍ‪ ‬ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍ‪ ‬ﻋﻨﻬﻤﺎ ﺇﺫﺍ ﻟﻘﻲ ﺍﺑﻨﻪ ﺳﺎﱂ ﻗَﺒ‪‬ﻠَﻪ‪،‬‬

‫]ﻛﺘﺎﺏ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﺹ‪[١٦٤‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺷﻴﺦ ﻳ‪‬ﻘَﺒ‪‬ﻞُ ﺷﻴﺨﺎ‬

‫ﻋﻦ ﺍﻷﺷﺠﻌﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻣﻊ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻓَﻤ‪‬ﺮ‪ ‬ﺍﺑﻨ‪‬ﻪ‪ ‬ﺳﻌﻴﺪ‪.‬‬

‫ﻓﻘﺎﻝ‪ :‬ﺗﺮﻭﻥ ﻫﺬﺍ؟ ﻣﺎ ﺟﻔﻮﺗﻪ ﻗﻂ‪ ،‬ﻭ‪‬ﺭ‪‬ﺑ‪‬ﻤﺎ ﺩﻋﺎ�ﻲ ﻭﺃ�ﺎ ﰲ ﺻﻼﺓ ﻏﲑ‬

‫ﻣﻜﺘﻮﺑﺔ‪ ،‬ﻓﺄﻗﻄﻌﻬﺎ ﻟﻪ‪.‬‬

‫]ﻛﺘﺎﺏ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﺹ‪[١٧٠‬‬
 ‫ﺍﻹﻫــﺪﺍﺀ‬

‫ﺃﻫﺪﻱ ﻫﺬﺍ ﺍﳉﻬﺪ‪...‬‬

‫ﺇﱃ ﻣﺸﻌﻞ ﺍﳊﻴﺎﺓ ﻭﻧﱪﺍﺱ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻣﻨﺒﻊ ﺍﳊﺐ ﻭﻣﺄﻭﺍﻩ‪ ،‬ﺃﻣﻲ ﻭﺃﰊ‪ ،‬ﻓﻬﺬﻩ ﲦﺮﺓ ﻣﻦ ﲦﺎﺭ ﻏﺮﺳﻜﻤﺎ‪ ،‬ﻗﺪ‬
‫ﺃﻳﻨﻌﺖ ﻭﺣﺎﻥ ﻗﻄﺎﻓﻬﺎ‪.‬‬

‫ﺇﱃ ﻣﻦ ﺷﺎﻃﺮﱐ ﺍﻷﱂ ﻭﺍﻷﻣﻞ ﻭﻛﺎﻥ ﻭﻣﺎ ﺯﺍﻝ ﺩﺍﻋﻤ‪‬ﺎ ﻭﻣﺸﺠﻌ‪‬ﺎ ﻹﻛﻤﺎﻝ ﺩﺭﺍﺳﱵ‪ ،‬ﻓﺄﻣﺪﱐ ﻣﻦ ﻋﻠﻤﻪ‬
‫ﻭﺗﻮﺟﻴﻬﻪ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ‪ ،‬ﺯﻭﺟﻲ ﺍﻟﻐﺎﱄ‪ ،‬ﺍﻷﺳﺘﺎﺫ‪ :‬ﳏﻤﺪ ﺑﻦ ﺯﺍﻳﺪ ﺍﳌﻄﲑﻱ‪.‬‬

‫ﺇﱃ ﻧﺒﺾ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻭﻗﺮﺓ ﺍﻟﻌﲔ‪ ،‬ﻭﺍﻷﻣﻞ ﺑﻌﺪ ﺍﷲ‪ ،‬ﺃﺑﻨﺎﺋﻲ‪ :‬ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻋﻤﺎﺭ‪ ،‬ﻭﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ‪،‬‬
‫ﻭﺟﻌﻠﻜﻢ ﺫﺧ ‪‬ﺮﺍ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﺇﱃ ﻣﻦ ﺑﻮﺟﻮﺩﻫﻢ ﲢﻠﻮﺍ ﺍﳊﻴﺎﺓ ﺇﺧﻮﺍﱐ ﻭﺃﺧﻮﺍﰐ ﲨﻴﻌ‪‬ﺎ‪.‬‬

‫ﺇﱃ ﻛﻞ ﺃﺏ ﻭﺃﻡ ﳛﻤﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

 ‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﺸﻜﺮ ﻣﻦ ﺃﺟ ﹼﻞ ﻣﻨﺎﺯﻝ ﺍﻟﺴﺎﺋﺮﻳﻦ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻟﺸـﺎﻛﺮﻳﻦ‬
‫ﻭﺇﻣﺎﻡ ﺍﳊﺎﻣﺪﻳﻦ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ‪.‬‬
‫ﻳﺴﺮﱐ ﺃﻥ ﺃﺗﻮﺟﻪ ﺑﺎﻟﺸﻜﺮ ﺍﳉﺰﻳﻞ ﺇﱃ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﳑﺜﻠﺔ ﰲ ﻣﻌﺎﱄ ﻣﺪﻳﺮﻫﺎ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪:‬‬
‫ﻋﺪﻧﺎﻥ ﺑﻦ ﳏﻤﺪ ﻭﺯﺍﻥ‪ .‬ﻭﺇﱃ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﺳﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﺯﻫﲑ ﺑﻦ ﺃﲪﺪ ﻋﻠﻲ ﺍﻟﻜـﺎﻇﻤﻲ‪ ،‬ﻭﺇﱃ‬
‫ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﺳﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﳒﻢ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺍﻷﻧﺪﳚﺎﱐ‪ ،‬ﻭﺇﱃ ﻭﻛﻴﻠﺔ‬
‫ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﺳﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭﺓ‪ :‬ﲰﻴﺔ ﺑﻨﺖ ﳏﻤﺪ ﻋﻠﻲ ﻣﻮﺳﻰ ﺣﺠﺎﺯﻱ‪.‬‬
‫ﻛﻤﺎ ﺃﺳﺠﻞ ﻓﺎﺋﻖ ﺍﻟﺸﻜﺮ ﻭﻋﻈﻴﻢ ﺍﻻﻣﺘﻨﺎﻥ ﻟﺴﻌﺎﺩﺓ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﺍﻟﺴﻌﻴﺪ ﳏﻤـﻮﺩ ﺍﻟﺴـﻌﻴﺪ‬
‫ﻋﺜﻤﺎﻥ‪ ،‬ﺍﳌﺸﺮﻑ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﺬﻱ ﺃﻣﺪﱐ ﻣﻦ ﺟﺰﻳﻞ ﻋﻠﻤﻪ‪ ،‬ﻭﺳﻌﺔ ﺻﱪﻩ‪ ،‬ﻣﺎ ﻳﻌﺠﺰ ﺍﻟﻠﺴـﺎﻥ ﻋـﻦ‬
‫ﺍﻟﻮﻓﺎﺀ ﲝﻘﻪ‪ ،‬ﻓﻠﻢ ﻳﺪﺧﺮ ﺟﻬﺪ‪‬ﺍ ﺃﻭ ﻭﻗﺘ‪‬ﺎ ﺃﻭ ﺗﺸﺠﻴﻌ‪‬ﺎ ﺧﻼﻝ ﻣﺴﲑﺓ ﺍﻟﺒﺤﺚ‪ ،‬ﳑﺎ ﻛﺎﻥ ﻟﻪ ﻛﺒﲑ ﺍﻷﺛﺮ ﰲ ﺇﲤﺎﻣﻪ‪.‬‬
‫ﻭﺃﺗﻮﺟﻪ ﺑﺎﻟﺸﻜﺮ ﺍﳉﺰﻳﻞ ﺇﱃ ﻣ‪‬ﺤﻜﻤﻲ ﺍﳋﻄﺔ‪ ،‬ﺳﻌﺎﺩﺓ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﳏﻤﺪ ﲨﻴﻞ ﻋﻠﻲ ﺧﻴـﺎﻁ‪،‬‬
‫ﻭﺳﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﻧﺎﻳﻒ ﺑﻦ ﺣﺎﻣﺪ ﳘﺎﻡ ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫ﻛﻤﺎ ﺃﺗﻘﺪﻡ ﺑﺎﻟﺸﻜﺮ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺇﱃ ﻛﻞ ﻣﻦ ﺳﻌﺎﺩﺓ ﺍﻷﺳﺘﺎﺫﺓ ﺍﻟﺪﻛﺘﻮﺭﺓ‪ :‬ﺁﻣﺎﻝ ﺑﻨﺖ ﲪﺰﺓ ﺍﳌﺮﺯﻭﻗـﻲ‬
‫ﻀﻠ‪‬ﻬﻤﺎ ﺑﻘﺒﻮﻝ ﻣﻨﺎﻗﺸﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺇﺛﺮﺍﺋﻬﺎ‬‫ﺃﺑﻮ ﺣﺴﲔ‪ ،‬ﻭﺳﻌﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﻧﺎﻳﻒ ﺑﻦ ﺣﺎﻣﺪ ﳘﺎﻡ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻟﺘﻔ ‪‬‬
‫ﺑﺘﻮﺟﻴﻬﻬﻢ ﻭﻣﻼﺣﻈﺎ‪‬ﻢ‪.‬‬
‫ﻭﻻ ﻳﻔﻮﺗﲏ ﺃﻥ ﺃﻗﺪﻡ ﺧﺎﻟﺺ ﺍﻟﺸﻜﺮ ﳉﻤﻴﻊ ﺃﺳﺎﺗﺬﰐ ﰲ ﻗﺴﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﺍﳌﻘﺎﺭﻧـﺔ ﳑـﻦ‬
‫ﺍﺳﺘﻔﺪﺕ ﻣﻦ ﻋﻠﻤﻬﻢ ﻭﺃﺧﻼﻗﻬﻢ ﺧﻼﻝ ﺩﺭﺍﺳﱵ ﰲ ﺍﻟﻘﺴﻢ‪.‬‬
‫ﻛﺬﻟﻚ ﺃﺗﻮﺟﻪ ﺑﺎﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ ﻟﻠﻘﺎﺋﻤﲔ ﻋﻠﻰ ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺤﻮﺍﺭ ﺍﻟـﻮﻃﲏ ﻋﻠـﻰ‬
‫ﺣ‪‬ﺴﻦ ﻣ‪‬ﻌﺎﻣﻠﺘﻬﻢ‪ ،‬ﻭﺩﻋﻤﻬﻢ ﺍﳌﹸﺴﺘﻤﺮ ﻭﺗﻮﻓﲑﻫﻢ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻣﺮﺍﺟﻊ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﺳﺠﻞ ﻋﻤﻴﻖ ﺍﻟﺸﻜﺮ ﻟﺼﺎﺣﺒﺔ ﺍﻟﻔﻀﻞ‪ ،‬ﻣﻦ ﻃﻮﻗﺘﲏ ﲜﻤﻴﻠﻬﺎ ﻣﻨﺬ ﺧﻄﻮﺍﰐ ﺍﻷﻭﱃ ﰲ ﺟﺎﻣﻌﺔ ﺃﻡ‬
‫ﺍﻟﻘﺮﻯ ﻭﻻ ﺯﺍﻟﺖ‪ ،‬ﻋﻤﱵ ﻭﺃﻡ ﺯﻭﺟﻲ‪ ،‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻬﺎ ﻭﺃﻃﺎﻝ ﻋﻤﺮﻫﺎ ﻋﻠﻰ ﺍﳋﲑ‪.‬‬
‫ﻛﺬﻟﻚ ﺃﺗﻘﺪﻡ ﺑﺄﲰﻰ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺸﻜﺮ‪ ،‬ﻭﺃﺑﻠﻎ ﻛﻠﻤﺎﺕ ﺍﻟﺜﻨﺎﺀ ﻷﺧﻮﰐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﳏﻤﺪ ﻭﻳﻮﺳﻒ‪،‬‬
‫ﻋﻠﻰ ﻣﺎ ﺑﺬﻟﻮﻩ ﻣﻦ ﻭﻗﺖ ﻭﺟﻬﺪ ﻟﺘﻮﻓﲑ ﻣﺎ ﺍﺣﺘﺎﺟﻪ ﺧﻼﻝ ﺇﻋﺪﺍﺩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺃﺩﺍﻣﻬﻢ ﺍﷲ ﱄ ﺳﻨﺪ‪‬ﺍ ﻭﻋﻮﻧ‪‬ﺎ‪.‬‬
‫ﻭﳌﻦ ﺃﺣﺎﻃﺘﲏ ﲜﻤﻴﻞ ﺻ‪‬ﺤﺒﺘﻬﺎ‪ ،‬ﻓﻠﻢ ﺗﺪﺧﺮ ﻧﺼﺤ‪‬ﺎ‪ ،‬ﺃﻭ ﺩﻋﻤ‪‬ﺎ ﺇﻻ ﻭﺑﺬﻟﺘﻪ ﺃﺧﱵ ﰲ ﺍﷲ ﺳﻨﺎﺀ ﺟـﺎﻥ‪،‬‬
‫ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻬﺎ ﻭﺃﻗﺮ ‪‬ﺎ ﻋﻴﲏ ﻭﺍﻟﺪﻳﻬﺎ‪.‬‬
‫ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻣﻮﺻﻮﻝ ﺇﱃ ﻛﻞ ﻣﻦ ﺑﺬﻝ ﻣﻌﺮﻭﻓﹰﺎ ﺃﻭ ﺃﺳﺪﻯ ﻧ‪‬ﺼﺤ‪‬ﺎ‪ ،‬ﺃﻭ ﺃﺷﺎﺭ ﺑﺮﺃﻱ‪ ،‬ﺃﻭ ﺳﺄﻝ‪.‬‬
‫ﻼ ﲝـﺪﻳﺚ ﺍﻟـﻨﱯ‬ ‫ﻭﺇﱃ ﻛﻞ ﻣﻦ ﺗﻘﺪﻡ ﺫﻛﺮﻫﻢ‪ ،‬ﻭﻋﺠﺰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺷﻜﺮﻫﻢ ﺃﻗﻮﻝ‪ :‬ﺟﺰﺍﻛﻢ ﺍﷲ ﺧ ‪‬ﲑﺍ‪ .‬ﻋﻤ ﹰ‬
‫א‬ ‫‪ :‬א א‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ‪] :‬‬
‫[ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ‪.‬‬ ‫א‬
 ‫ﻣﻠﺨ ﺺ‬
‫ﻋﻨﻮﺍﻥ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫ﺍﺳﻢ ﺍﻟﺒﺎﺣﺜﺔ‪ :‬ﺳﺎﺭﺓ ﺑﻨﺖ ﻫﻠﻴﻞ ﺑﻦ ﺩﺧﻴﻞ ﺍﷲ ﺍﳌﻄﲑﻱ‬
‫ﺃﻫﺪﺍﻑ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺳﻌﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ‬
‫ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﲨﻴﻊ ﺣﻮﺍﺭﺍ‪‬ﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻊ ﻭﺿﻊ ﺗﻄﺒﻴﻘﺎﺕ ﺗﺮﺑﻮﻳﺔ ﳍﺎ‪ ،‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﻣﻨﻬﺠﻴﺔ ﺧﺎﺻﺔ ‪‬ـﺬﺍ‬
‫ﺍﳊﻮﺍﺭ ﺑﻨﺎﺀ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ‪.‬ﰒ ﺗﻘﺪﱘ ﺗﺼﻮﺭ ﻣﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺿـﻮﺀ ﻣﻨﻬﺠﻴﺘـﻪ‬
‫ﺍﳌﹸﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺍﺳﺘﺨﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻻﺳﺘﻨﺒﺎﻃﻴﺔ‪.‬‬
‫ﻓﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺗﻜﻮﻧﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ ﲬﺴﺔ ﻓﺼﻮﻝ ﻭﺧﺎﲤﺔ‪ :‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻳﺸﻤﻞ ﺧﻄﺔ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﻟﻔﺼـﻞ ﺍﻟﺜـﺎﱐ‪:‬‬
‫ﺗﻀﻤﻦ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻻﺻﻄﻼﺡ‪ ،‬ﻭﺧﺘﻢ ﺑﺎﻟﺘﻄﻮﺭ ﺍﻟﺪﻻﱄ ﳌﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺧﻼﻝ ﺑﻴﺎﻥ ﺃﺳﺲ ﻭﺁﺛﺎﺭ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻭﻣﻌﻮﻗﺎ‪‬ـﺎ ﻭﺃﳘﻴـﺔ‬
‫ﺍﳊﻮﺍﺭ ﰲ ﺩﻋﻤﻬﺎ‪ .‬ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻟﻶﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨـﺎﺀ‪ ،‬ﻭﺍﺳـﺘﻨﺒﺎﻁ ﺍﻟﻔﻮﺍﺋـﺪ‬
‫ﻭﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﰒ ﻣﻨﻬﺠﻴﺘﻪ ﺍﻟﱵ ﺗﻀﻤﻨﺖ ﻣﻮﺍﺿﻴﻌﻪ ﻭﺃﺳﺴﻪ ﻭﺃﺳﺎﻟﻴﺒﻪ‪ .‬ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪ :‬ﺗﺼﻮﺭ ﻣﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺍﳊﻮﺍﺭ‬
‫ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺗﻀﻤﻦ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻹﻋﺪﺍﺩ ﻟﻠﺤﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﻭﻣﺮﺍﺣﻠﻪ ﻭﻓﻮﺍﺋﺪﻩ ﻭﻣﻘﺘﺮﺣﺎﺕ ﻟﺘﻔﻌﻴﻠﻪ ﻣﻦ ﺧـﻼﻝ ﺍﻷﺳـﺮﺓ‬
‫ﻭﺑﻌﺾ ﺍﳌﺮﺍﻛﺰ ﻭﺍﳌﺆﺳﺴﺎﺕ‪ .‬ﰒ ﻛﺎﻧﺖ ﺧﺎﲤﺔ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺗﻀﻤﻨﺖ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﳌﹸﻘﺘﺮﺣﺎﺕ‪.‬‬
‫ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﲨﻠﺔ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺗﻀﻤﻨﺖ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﺍﻧﺪﺭﺟﺖ ﲢﺖ ﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ ﳌﺎﺩﺓ ﺣﻮﺭ‪-‬ﺍﻟﺮﺟﻮﻉ‪ -‬ﻋﺪﺩ‪‬ﺍ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺍﻟﺘﺮﺑﻮﻳـﺔ‬
‫ﳌﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻛﺪﻻﻟﺔ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺘﻬﻴﺌﺔ‪ :‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺒﺪﺀ ﺑﺈﺯﺍﻟﺔ ﻣﺎ ﻗـﺪ‬
‫ﻋﻠﻖ ﺑﺎﻟﻔﻬﻢ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳋﺎﻃﺌﺔ‪.‬‬
‫‪ .٢‬ﻳﻘﻮﻡ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺳﺎﺱ ﺣﻔﻆ ﻛﺮﺍﻣﺔ ﺍﻻﺑﻦ ﺣﱴ ﰲ ﺣﺎﻝ ﻋﺼﻴﺎﻧﻪ ﺃﻭ ﻛﻔﺮﻩ‪.‬‬
‫‪ .٣‬ﻳﺄﰐ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ‪‬ﻣﺼ‪‬ﺎ ‪‬ﺣﺒ‪‬ﺎ ﺑﺎﻟﺘﻌﻠﻴﻞ ﻏﺎﻟﺒ‪‬ﺎ‪.‬‬
‫‪ .٤‬ﺃﺛﱠﺮ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﻭﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻋﻠﻰ ﻃﻮﻝ ﻧﺺ ﺍﳊﻮﺍﺭ ﻭﻗﺼـﺮﻩ‪ ،‬ﳑـﺎ ﺍﺳـﺘﺪﻋﻰ ﻗﺼـﺮ ﺍﻟﻌﺒـﺎﺭﺍﺕ‬
‫ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺴﺮﻳﻌﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺣﻮﺍﺭ ﺃﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺧﺘﻪ‪.‬‬
‫‪ .٥‬ﺃﺛﱠﺮ ﻣﻮﻗﻒ ﺍﳌﹸﺤﺎﻭ‪‬ﺭ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺳﻠﻮﺏ ﺍﳌﹸﺴﺘﺨﺪﻡ ﰲ ﺍﳊﻮﺍﺭ‪.‬‬
‫‪ .٦‬ﺍﳍﺪﻭﺀ ﻭﺇﻇﻬﺎﺭ ﺍﳊﺮﺹ ﲰﺘﺎﻥ ﻏﺎﻟﺒﺘﺎﻥ ﻋﻠﻰ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ .٧‬ﻭﺿﻮﺡ ﺍﻟﻌﺎﻃﻔﺔ ﺍﳌﺼﺎﺣﺒﺔ ﳊﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻛﺎﻟﺮﲪﺔ ﻭﺍﻟﺸﻔﻘﺔ‪.‬‬
‫‪ .٨‬ﺃﻓﺎﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﺍﻟﻘﺮﺁﱐ ﻣﻦ ﻗﺒﻞ ﺍﻵﺑﺎﺀ ﰲ ﺳﺮﻋﺔ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻛﺎﻟﻨﺪﺍﺀ ﺍﳌﹸﺼـﺎﺣﺐ ﻟﻮﺻـﻒ ﺍﻟﺒﻨـﻮﺓ‬
‫ﲏ‪ ،-‬ﺣﻴﺚ ﱂ ﻳﺮﺩ ﻧﺪﺍﺀ ﺍﻻﺑﻦ ﺑﺎﲰﻪ ﺇﻻ ﻣﻦ ﺁﺯﺭ ﻻﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻣﺼﻐﺮ‪‬ﺍ‪-‬ﻳﺎ ﺑ ‪‬‬
 Abstract
Title: The dialogue between parents and their children in The Holy Quran and its educational applications
Researcher: Sara Helail Dekhail-Allah Al- Motairi
Objectives: This study tries to explore the concept of dialogue in the Islamic Education and the role of dialogue in
the relationship between parents and their children and to study all these dialogues in The Holy Quran. It also tries to
put educational applications and elicit a special methodology of this dialogue upon the study of the Quranic verses
which deal with this dialogue. Finally, it presents a suggested concept to implement the dialogue between parents and
their children in the light of the methodology elicited from The Holy Quran.
Methodology: The descriptive method and the deductive approach were used in this study.
Chapters of the study: This study consists of five chapters and a conclusion. Chapter (١) contains the study plan.

Chapter (٢) deals with the concept of dialogue in the Islamic Education; in language, The Holy Quran and

terminology. It concludes with the denotative development of dialogue. Chapter (٣) deals with the role of dialogue

between parents and their children by stating the basics and effects of this relationship, its obstacles, and the
significance of dialogue in supporting this relationship. Chapter (٤) is an analytic study of the verses that dealt with

the dialogue between parents and their children and it deduces the benefits and educational applications, and its
methodology that contains the basics and methods of this dialogue.
Chapter (٥) is a suggested concept to implement the dialogue between parents and their children. It includes the

requirements for the preparation of an effective dialogue, its stages, benefits and suggestions for implementing this
dialogue through families and some certain centres and institutions. Finally, the conclusion contains the study
results and recommendations.
Main Results:
١-the study contained the linguistic meanings that undergo the basic article (( chialogne )) which includes many

educational references to show how the dialogue between parents and their children should be . of these meanings is
(( preparation)) or ((introduction)) to denote the importance of the beginning to remove all misunderstd ings.
٢- The dialogue between parents and their children is based upon the principal of sustaining the offspring in case of

disobedience or atheism.
٣- Commands (Do's) and prohibitions (Don'ts) between parents and their children are mostly accompanied with

proofs and justifications.

٤-The dialogue situation and theme affects the length of dialogue . This results in statements that came short and

quick as shown in the dialogue between Moses' mother (Peace Be Upon Him) and His sister.
٥- The dialogue situation affects the style used in this dialogue.

٦- to be quiet and careful are two characteristics to prevail between parents and their children in the holy quran.

٧- some kind features like mercy and sympathy are clear in the dialogue between parents and their children in the

holy quean.
٨- The Quranic style used by parents shows the quick response from the part of their offsprings as shown by the call

"Oh,my son". This came in a minimized style as in the dialogue between Azar and his offspring Abraham (Peace Be
Upon Him).
Researcher: Sara Helail Dekhail-Allah Al- Motairi
Supervisor; Prof. Al-Said Mahmoud Al-Said Othman
 ‫ﻗﺎﺋﻤﺔ ﺍﻟﻤﺤﺘﻮﻳﺎﺕ‬
‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻤﻮﺿﻮﻉ‬
‫ﺃ‪-‬ﺝ‬ ‫ﻗﺎﺋﻤﺔ ﺍﶈﺘﻮﻳﺎﺕ‬
‫‪١٦-١‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪) :‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﺪﺭﺍﺳﺔ(‬
‫‪٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺪﺭﺍﺳﺔ‬
‫‪٧‬‬ ‫ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ‬
‫‪٩‬‬ ‫ﺃﺳﺌﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ‬
‫‪٩‬‬ ‫ﺃﻫﺪﺍﻑ ﺍﻟﺪﺍﺭﺳﺔ‬
‫‪٩‬‬ ‫ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳﺔ‬
‫‪١٠‬‬ ‫ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ‬
‫‪١١‬‬ ‫ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ‬
‫‪١٢‬‬ ‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‬
‫‪٥٢-١٧‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪) :‬ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ(‬
‫‪١٨‬‬ ‫ﲤﻬﻴﺪ‬
‫‪١٩‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ‬
‫‪٢٣‬‬ ‫ﺍﻟﺪﻻﻻﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ‬
‫‪٢٦‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪٣٥‬‬ ‫ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﳌﺎﺩﺓ ﺣﻮﺭ‬
‫‪٣٦‬‬ ‫ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ‬
‫‪٣٧‬‬ ‫‪ .١‬ﻋﺪﻡ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺨﻮﺹ‬
‫‪٣٨‬‬ ‫‪ .٢‬ﺍﻹﻧﺼﺎﻑ ﺃﻭ ﺍﳌﻮﺿﻮﻋﻴﺔ‬
‫‪٣٨‬‬ ‫‪ .٣‬ﺍﻻﺳﺘﻤﺎﻟﺔ ﻭﺍﻟﺮﻓﻖ ﰲ ﺍﳋﻄﺎﺏ‬
‫‪٣٩‬‬ ‫‪ .٤‬ﺍﻟﺘﻨﻮﻉ‬
‫‪٣٩‬‬ ‫‪ .٥‬ﺍﻹﺿﻤﺎﺭ‬
‫‪٤٠‬‬ ‫‪ .٦‬ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﻔﻌﻞ‬
‫‪٤٠‬‬ ‫‪ .٧‬ﺍﳊﺮﻛﺔ‬
‫‪٤١‬‬ ‫‪ .٨‬ﺍﳊﻜﺎﻳﺔ‬
‫‪٤٢‬‬ ‫‪ .٩‬ﳐﺎﻃﺒﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﺎﻃﻔﺔ ﻣﻌ‪‬ﺎ‬
 ‫‪٤٣‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳊﻮﺍﺭ ﰲ ﺍﻻﺻﻄﻼﺡ‬
‫‪٤٨‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺘﻄﻮﺭ ﺍﻟﺪﻻﱄ ﳌﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ‬
‫‪٥١‬‬ ‫ﺧﺎﲤﺔ ﺍﻟﻔﺼﻞ‬
‫‪٨٥-٥٣‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪) :‬ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ(‬
‫‪٥٤‬‬ ‫ﲤﻬﻴﺪ‬
‫‪٥٥‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﺳﺲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫‪٥٥‬‬ ‫‪ .١‬ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪٥٥‬‬ ‫‪ .٢‬ﻋﻼﻗﺔ ﻓﻄﺮﻳﺔ‬
‫‪٥٧‬‬ ‫‪ .٣‬ﻋﻼﻗﺔ ﻣﺴﺆﻭﻟﻴﺔ‬
‫‪٥٨‬‬ ‫‪ .٤‬ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻻﺑﺘﻼﺀ‬
‫‪٦٠‬‬ ‫‪ .٥‬ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﹺﺒ ‪‬ﺮ‬
‫‪٦٢‬‬ ‫ﺑﻌﺾ ﺁﺛﺎﺭ ﻗﻴﺎﻡ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﺴﺎﺑﻘﺔ‬
‫‪٦٢‬‬ ‫‪ .١‬ﺣﻔﻆ ﺍﻷﺑﻨﺎﺀ ﻭﺭﻓﻊ ﻣﱰﻟﺘﻬﻢ ﺑﺼﻼﺡ ﺁﺑﺎﺋﻬﻢ‬
‫‪٦٣‬‬ ‫‪ .٢‬ﺍﻹﻧﻌﺎﻡ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺇﻧﻌﺎﻡ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺸﻜﺮ‬
‫‪٦٣‬‬ ‫‪ .٣‬ﲢﻠﻲ ﺍﻵﺑﺎﺀ ﺑﺎﻟﺮﲪﺔ‬
‫‪٦٤‬‬ ‫‪ .٤‬ﻗﻮﺓ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻹﺧﻮﺓ‬
‫‪٦٥‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻌﻮﻗﺎﺕ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫‪٦٥‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻣﻌﻮﻗﺎﺕ ﻋﺎﻣﺔ‬
‫‪٧١‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻌﻮﻗﺎﺕ ﳍﺎ ﺻﻔﺔ ﺍﻟﺘﺄﺛﲑ ﺍﳌﺒﺎﺷﺮ ﰲ ﺣﺼﻮﻝ ﺣﻮﺍﺭ ﻓﻌﱠﺎﻝ‬
‫‪٧٣‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﰲ ﺩﻋﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫‪٧٤‬‬ ‫ﻋﻨﺎﺻﺮ ﺍﳊﻮﺍﺭ‬
‫‪٧٤‬‬ ‫‪ .١‬ﺣﻮﺍﺭ ﻟﻔﻈﻲ‬
‫‪٧٥‬‬ ‫‪ .٢‬ﺣﻮﺍﺭ ﻏﲑ ﻟﻔﻈﻲ‬
‫‪٧٦‬‬ ‫ﻗﻮﺍﻋﺪ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫‪٧٦‬‬ ‫‪ .١‬ﺍﳉﻤﻊ ﺑﲔ ﺍﻹﻧﺼﺎﺕ ﻭﺍﳊﻮﺍﺭ‬
‫‪٧٩‬‬ ‫‪ .٢‬ﻓﻬﻢ ﺧﺼﺎﺋﺺ ﻭﺣﺎﺟﺎﺕ ﺍﻟﻨﻤﻮ ﻟﺪﻯ ﺍﻷﺑﻨﺎﺀ‬
‫‪٨٠‬‬ ‫‪ .٣‬ﻧﻘﺪ ﺍﻟﻔﻜﺮﺓ ﻭﻟﻴﺲ ﺻﺎﺣﺒﻬﺎ‬
‫‪٨١‬‬ ‫‪ .٤‬ﺍﻟﻮﺿﻮﺡ‬
 ‫‪٨٢‬‬ ‫‪ .٥‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‬
‫‪٨٣‬‬ ‫‪ .٦‬ﺍﻟﺘﺸﺠﻴﻊ‬
‫‪٨٥‬‬ ‫ﺧﺎﲤﺔ ﺍﻟﻔﺼﻞ‬
‫‪١٤٢-٨٦‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪) :‬ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ(‬
‫‪٨٧‬‬ ‫ﲤﻬﻴﺪ‬
‫‪٨٨‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺩﺭﺍﺳﺔ ﻧﺼﻮﺹ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‬
‫‪٨٩‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ‬
‫‪٩٣‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ‬
‫‪٩٤‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﻟﺚ‬
‫‪٩٦‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺮﺍﺑﻊ‬
‫‪٩٨‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﳋﺎﻣﺲ‬
‫‪١٠٠‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺴﺎﺩﺱ‬
‫‪١٠٢‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺴﺎﺑﻊ‬
‫‪١٠٤‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﻣﻦ‬
‫‪١٠٨‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺘﺎﺳﻊ‬
‫‪١١٠‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﻌﺎﺷﺮ‬
‫‪١١١‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬
‫‪١١٣‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬
‫‪١١٩‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‬
‫‪١٢٠‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬
‫‪١٢١‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‬
‫‪١٢٦‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬
‫‪١٢٧‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‬
‫‪١٣٠‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‬
‫‪١٣٠‬‬ ‫ﺃﻭﻻ‪ :‬ﻣﻮﺿﻮﻋﺎﺕ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫‪١٣١‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﺳﺲ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‬
‫‪١٣١‬‬ ‫ﺃﺳﺲ ﺧﺎﺻﺔ ﺑﺎﻷﺏ‬
‫‪١٣٢‬‬ ‫ﺃﺳﺲ ﺧﺎﺻﺔ ﺑﺎﻻﺑﻦ‬
 ‫‪١٣٢‬‬ ‫ﺃﺳﺲ ﻋﺎﻣﺔ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‬
‫‪١٣٤‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻫﻢ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‬
‫‪١٣٤‬‬ ‫‪ .١‬ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫‪١٣٤‬‬ ‫‪ .٢‬ﺍﳊﺠﺔ‬
‫‪١٣٥‬‬ ‫‪ .٣‬ﺍﻟﻨﺪﺍﺀ‬
‫‪١٣٦‬‬ ‫‪ .٤‬ﺍﻟﺘﺪﺭﺝ‬
‫‪١٣٦‬‬ ‫‪ .٥‬ﺍﻟﺘﻌﻠﻴﻞ‬
‫‪١٣٦‬‬ ‫‪ .٦‬ﺍﻟﺘﻮﻛﻴﺪ‬
‫‪١٣٧‬‬ ‫‪ .٧‬ﺍﳌﻮﺛﻖ ﻭﺍﻹﺷﻬﺎﺩ‬
‫‪١٣٨‬‬ ‫‪ .٨‬ﺿﺮﺏ ﺍﳌﺜﻞ‬
‫‪١٣٨‬‬ ‫‪ .٩‬ﺍﻟﻘﺴﻢ‬
‫‪١٣٩‬‬ ‫‪ .١٠‬ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ‬
‫‪١٣٩‬‬ ‫‪ .١١‬ﺃﺳﻠﻮﺏ ﺗﻘﺒﻴﺢ ﺍﻟﻔﻌﻞ ﺍﻟﺴﻴﺊ ﰲ ﻧﻈﺮ ﺍﳌﹸﺤﺎﻭ‪‬ﺭ ﻟﺪﻓﻌﻪ ﳓﻮ ﺗﺮﻛﻪ‬
‫‪١٤٠‬‬ ‫ﺧﺎﲤﺔ ﺍﻟﻔﺼﻞ ﻭﺃﻫﻢ ﻧﺘﺎﺋﺠﻪ‬
‫‪١٦٢-١٤٤‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪):‬ﺗﺼﻮﺭ ﻣﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ (‬
‫‪١٤٤‬‬ ‫ﲤﻬﻴﺪ‬
‫‪١٤٥‬‬ ‫ﺃﻫﺪﺍﻑ ﺍﻟﺘﺼﻮﺭ ﺍﳌﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‬
‫‪١٤٥‬‬ ‫ﻣﺘﻄﻠﺒﺎﺕ ﺍﻹﻋﺪﺍﺩ ﻟﻠﺤﻮﺍﺭ‬
‫‪١٤٨‬‬ ‫ﻣﺮﺍﺣﻞ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫‪١٤٨‬‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪) :‬ﺍﻟﺘﻬﻴﺌﺔ(‬
‫‪١٤٩‬‬ ‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ‬
‫‪١٤٩‬‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪) :‬ﻣﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ(‬
‫‪١٤٩‬‬ ‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ‬
‫‪١٥٠‬‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪) :‬ﺍﳋﺎﲤﺔ(‬
‫‪١٥٠‬‬ ‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ‬
‫‪١٥١‬‬ ‫ﻓﻮﺍﺋﺪ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫‪١٥٩‬‬ ‫ﻣ‪‬ﻘﺘﺮﺣﺎﺕ ﻟﺘﻔﻌﻴﻞ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫‪١٥٩‬‬ ‫‪ .١‬ﻣﻘﺘﺮﺣﺎﺕ ﻟﻶﺑﺎﺀ‬
 ‫‪١٦٢‬‬ ‫‪ .٢‬ﻣﻘﺘﺮﺣﺎﺕ ﻟﺒﻌﺾ ﺍﳌﺮﺍﻛﺰ ﻭﺍﳌﺆﺳﺴﺎﺕ‬
‫)‪(١٧٦-١٦٣‬‬ ‫ﺧﺎﲤﺔ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫‪١٦٦‬‬ ‫ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ‬
‫‪١٦٦‬‬ ‫ﻣﻘﺘﺮﺣﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ‬
‫‪١٦٧‬‬ ‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫‪ ‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬
‫ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﻤﻘﺩﻤﺔ ﺍﻟﺩﺭﺍﺴﺔ‬
‫ﻤﻭﻀﻭﻉ ﺍﻟﺩﺭﺍﺴﺔ‬
‫ﺃﺴﺌﻠﺔ ﺍﻟﺩﺭﺍﺴﺔ‬
‫ﺃﻫﺩﺍﻑ ﺍﻟﺩﺭﺍﺴﺔ‬
‫ﺃﻫﻤﻴﺔ ﺍﻟﺩﺭﺍﺴﺔ‬
‫ﻤﻨﻬﺞ ﺍﻟﺩﺭﺍﺴﺔ‬
‫ﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ‬
‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ‬
 ‫ﻣﻘﺪﻣﺔ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺇﻣﺎﻡ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﻄﻴـﺒﲔ‬
‫ﺍﻟﻄﺎﻫﺮﻳﻦ‪ ،‬ﻭﻣﻦ ﺗﺒﻊ ﻫﺪﺍﻫﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬

‫ﺍﺭﺗﻀﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﺧﺎﲤﹰﺎ ﻭﺍﺻﻄﻔﺎﻩ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﻠﻞ‪ ،‬ﺃﻛﻤﻞ ﺑﻪ ﺍﻟﺸﺮﺍﺋﻊ‬
‫ﻭﺃﰎ ﺑﻪ ﺍﻟﻨﹺﻌﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﭽ ﭻ ﭼ ﭽ ڇ ﭿ ﮀ ﮁ ڍ ﮃ ڌ ﮅﭼ ]ﺍﳌﺎﺋـﺪﺓ ‪ ،[٣ :‬ﻓﻜﺎﻧﺖ ﺭﺳﺎﻟﺔ ﺍﻟﻨﱯ‬
‫ﺍﳋﺎﰎ ﳏﻤﺪ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬ﺧﺎﻟﺪﺓ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻣﺘﻤﻴﺰ ﹰﺓ ﺑﻘﻴﺎﻣﻬﺎ ﻋﻠﻰ ﻣﺼﺪﺭﻳﻦ ﺃﺻـﻴﻠﲔ‬
‫ﺴﻨ‪‬ﺔ‪ ،‬ﻣﺘﻨﺎﻭﻟ ﹰﺔ ﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﲨﻴﻊ ﺃﻃﺮﺍﻓﻬﺎ‪ ،‬ﻭﰲ ﻛﻞ ﺟﻮﺍﻧﺐ ﻧﺸﺎﻃﻬﺎ؛ ﺗﻀﻊ ﳍـﺎ‬ ‫ﳘﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟ ‪‬‬
‫ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻓﻬﻲ ﲟﺒﺎﺩﺋﻬـﺎ ﺍﻟﻜﻠﻴـﺔ‬
‫ﻭﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ‪ ،‬ﳏﺘﻮﻳﺔ ﻛﻞ ﻣﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﻣﺒﺪﺃ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻣﻦ‬
‫ﻋﻘﺎﺋﺪ ﻭﺗﺸﺮﻳﻌﺎﺕ‪ ،‬ﺗﺴﻤﺢ ﳍﺎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺘﺠﺪﺩ ﺿﻤﻦ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻭﻭﻓﻖ ﺿﻮﺍﺑﻂ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ »ﺍﺭﺗﻀﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﳍﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻟﻴﻘﺘﻀﻲ ﻣﻨـﻬﺎ ﺍﺑﺘـﺪﺍ ًﺀ ﺃﻥ‬
‫ﺗﺪﺭﻙ ﻗﻴﻤﺔ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﰒ ﲢﺮﺹ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺟﻬﺪ ﻣﺎ ﰲ ﺍﻟﻄﺎﻗﺔ ﻣﻦ ﻭﺳـﻊ‬
‫ﻭﺍﻗﺘﺪﺍﺭ«)‪ ،(١‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﻭﺿﻊ ﳍﺎ ﺍﳌﻨﻬﺞ ﻭﺍﻷﺳﺎﺱ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﺍﻟﺬﻱ ‪‬ﻳ ‪‬ﻤﻜﱢﻦ ﺍﻷﻣﺔ ﻣﻦ ﺃﺧﺬ‬
‫ﻣﻜﺎ‪‬ﺎ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ ﳍﺎ‪ ،‬ﺇﻥ ﺳﻠﻜﺖ ﻭﻓﻖ ‪‬ﺠﻪ ﻭﺍﺣﺘﺬﺕ ﺣﺬﻭﻩ‪.‬‬

‫ﻭﻟﻘﺪ ﺍﺣﺘﻮﻯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﺍﻟﻘﻮﱘ‪ ،‬ﻭﺃﻋﻄﻰ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳊﻲ ﺍﻟﻔﺮﻳﺪ ﺍﻟﺬﻱ‬
‫ﲢﺘﺎﺟﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﺘﺤﻘﻖ ﺧﲑﻳﺘﻬﺎ ﺍ ﹶﳌﻨ‪‬ﻮﻃﺔ ‪‬ﺎ‪ ،‬ﻓﻬﻮ ﺭﻭﺣﻬﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔ ﭕ‬
‫ﭬ ﭭ ﭼ ]ﺍﻟﺸﻮﺭﻯ‪:‬‬ ‫ﭤ ﭥ ٹ ﭧﭨ ﭩ ڤ ﭫ‬ ‫ڀ ﭛ ﭜ ﭝ ٺ ﭟ ﭠ ﭡ ٿ ﭣ‬ ‫پﭗ ﭘ ﭙ‬
‫‪» .[٥٢‬ﲰﺎﻩ ﺭﻭﺣﹰﺎ‪ ،‬ﻷﻥ ﺍﻟﺮﻭﺡ ﳛﻴﺎ ﺑﻪ ﺍﳉﺴﺪ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﲢﻴﺎ ﺑﻪ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﲢﻴﺎ ﺑﻪ ﻣﺼﺎﱀ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﲑ ﺍﻟﻜﺜﲑ ﻭﺍﻟﻌﻠﻢ ﺍﻟﻐﺰﻳﺮ«)‪ .(٢‬ﻓﻬﻲ ﺑﻐﲑﻩ ﻫﺎﻣﺪﺓ ﻻ ﺣﻴﺎﺓ ﻭﻻ ﻭﺯﻥ ﳍﺎ‪.‬‬
‫ﻭﺍﻗﺘﻀﺖ ﺳﻨﺔ ﺍﷲ ﰲ ﺧﻠﻘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﺗﺒﺎﻋﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺳﺒﺒﹰﺎ ﻋﻈﻴﻤﹰﺎ ﰲ ﳒﺎ‪‬ﻢ ﺇﻥ ﲤﺴﻜﻮﺍ ﺑﻪ‪،‬‬
‫ﭼ ]ﻃـﻪ ‪:‬‬ ‫ﻓﻘﺎﻝ ﺗﻌـﺎﱃ‪ :‬ﭽ ۋ ﯟ ۅ ﯡۉ ﯣ ې ﯥﯦ ﯧ‬
‫‪.[١٢٣‬‬

‫)‪ (١‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪ ١٣٩٦ ،‬ﻫـ‪١٩٧٦-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٣١٨‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪ ،‬ﺹ‪.٦٢٦‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺑﻌﺪ ﺗﻄﺎﻭﻝ ﺍﻟﺰﻣﻦ ﻣﻨﺬ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻮﺣﻲ ﺑﻮﻓﺎﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﺗﺰﺩﺍﺩ ﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻻﻋﺘﺼﺎﻡ ‪‬ﺪﻳﻪ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ‬
‫‪،‬‬ ‫א‬ ‫‪:‬‬ ‫א‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪] :-‬‬
‫[)‪ .(١‬ﻓﻬﻮ ﺍﳊﻖ ﻭﺍﻟﱪﻫﺎﻥ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣـﻦ ﺧﻠﻔـﻪ‪ ،‬ﻻ‬ ‫א‬ ‫א‬
‫ﺭﻳﺐ ﻓﻴﻪ ﻭﻻ ﻧﻘﺺ ﻳﻌﺘﺮﻳﻪ‪ ،‬ﱂ ﺗﻘﻒ ‪‬ﻣﻬﻤﺘﻪ ﻋﻨﺪ ﺣﺪ ﺗﻘﺮﻳﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺗﻮﺣﻴﺪ ﺍﳋﺎﻟﻖ‪ -‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻣﻦ ﺃﺷﺮﻑ ﺍ ﹸﳌﻬﻤﺎﺕ‪ -‬ﺑﻞ ﺗﺘﻌﺪﻯ ﺫﻟﻚ ﺇﱃ ﺗﺮﺑﻴﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭ‪‬ﺬﻳﺐ ﺳﻠﻮﻛﻪ‪ ،‬ﻭﺻﻴﺎﻧﺔ ﻛﺮﺍﻣﺘﻪ‪،‬‬
‫ﻭﺇﺣﻜﺎﻡ ﻣﻌﺎﻣﻠﺘﻪ ﻣﻊ ﻧﻔﺴﻪ ﻭﻏﲑﻩ‪.‬‬
‫ﻓﻘﺪ ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﹰﺎ ﻟﻜﻞ ﺷﻲﺀ‪ ،‬ﻓﻜﺎﻥ ﻫﺪﻯ ﻭﺭﲪ ﹰﺔ ﻭﺑﺸﺎﺭ ﹰﺓ ﻟﻜـﻞ‬
‫)‪(٢‬‬
‫ﻣﺴﻠﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﭽ ﭯ ﭰ ﭱ ڄ ﭳ ﭴ ﭵ ڃ ﭷ ﭸﭼ ]ﺍﻟﻨﺤﻞ ‪ .[٨٩ :‬ﻳﻘﻮﻝ ﺍﻟﺴـﻌﺪﻱ‬
‫ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ڄﭼ‪» ،‬ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻓﺮﻭﻋﻪ‪ ،‬ﻭﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﻭﻛﻞ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴـﻪ‬
‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻬﻮ ‪‬ﻣ‪‬ﺒﻴﱠﻦ ﻓﻴﻪ ﺃﰎ ﺗﺒﻴﲔ‪ ،‬ﺑﺄﻟﻔﺎﻅ ﻭﺍﺿﺤﺔ‪ ،‬ﻭﻣﻌﺎﻥ ﺟﻠﻴﺔ ‪...‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺗﺒﻴﺎﻧﹰﺎ ﻟﻜـﻞ‬
‫ﺷﻲﺀ‪ ،‬ﺻﺎﺭ ﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻛﻠﻬﻢ‪ .‬ﻓﺎﻧﻘﻄﻌﺖ ﺑﻪ ﺣﺠﺔ ﺍﻟﻈﺎﳌﲔ‪ ،‬ﻭﺍﻧﺘﻔﻊ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻓﺼـﺎﺭ‬
‫ﻫﺪﻯ ﳍﻢ ﻳﻬﺘﺪﻭﻥ ﺑﻪ ﺇﱃ ﺃﻣﺮ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﻭﺭﲪﺔ ﻳﻨﺎﻟﻮﻥ ﺑﻪ ﻛﻞ ﺧﲑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ«)‪ .(٣‬ﺇﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪ :‬ﭽﭟ ﭠ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﻫﺪﻳﻪ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﲨﻴﻊ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﻖ ﺗﺒﺎﺭﻙ‬
‫ﭡ ٿ ﭣ ﭤ ﭥ ﭼ ]ﺍﻹﺳﺮﺍﺀ ‪» ،[٩ :‬ﻟﻴﺸﻤﻞ ﺍﳍﺪﻱ ﺃﻗﻮﺍﻣﹰﺎ ﻭﺃﺟﻴﺎ ﹰﻻ ﺑﻼ ﺣﺪﻭﺩ ﻣﻦ ﺯﻣـﺎﻥ ﺃﻭ ﻣﻜـﺎﻥ‪،‬‬
‫ﻭﻳﺸﻤﻞ ﻣﺎ ﻳﻬﺪﻳﻬﻢ ﺇﻟﻴﻪ ﻛﻞ ﻣﻨﻬﺞ ﻭﻛﻞ ﻃﺮﻳﻖ‪...‬ﻳﻬﺪﻱ ﻟﻠﱵ ﺃﻗﻮﻡ ﰲ ﻋـﺎﱂ ﺍﻟﻀـﻤﲑ ﻭﺍﻟﺸـﻌﻮﺭ‬
‫ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﱵ ﻻ ﺗﻌﻘﻴﺪ ﻓﻴﻬﺎ ﻭﻻ ﻏﻤﻮﺽ‪...‬ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﺎﱂ ﺍﻟﻌﺒـﺎﺩﺓ‬
‫ﺑﺎﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻄﺎﻗﺔ‪...‬ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ‪ ،‬ﺃﻓـﺮﺍﺩﹰﺍ‪،‬‬
‫ﻭﺃﺯﻭﺍﺟﹰﺎ‪ ،‬ﻭﺣﻜﻮﻣﺎﺕ ﻭﺷﻌﻮﺑﹰﺎ‪ ،‬ﻭﺩﻭ ﹰﻻ‪ ،‬ﻭﺃﺟﻨﺎﺳﹰﺎ«)‪.(٤‬‬
‫»ﻭﺍﻟﻘﺎﺭﺉ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺴﺘﻄﻴﻊ ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﺃﻥ ﻳﻠﻤﺲ ﺍﻹﳊﺎﺡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﺳـﺘﻬﺪﺍﻑ‬
‫ﻗﻮﻟﻪ‪ :‬ﭽ ﭯ ﭰ ﭱ ڄ‬ ‫ﺍﻹﺳﻼﻡ ﻣﻨﻬﺠﹰﺎ ﻟﻠﺤﻴﺎﺓ ﻭﺗﻮﺟﻬﹰﺎ ﻟﻠﻤﻌﺮﻓﺔ«)‪ ،(٥‬ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﰲ‬

‫)‪ (١‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪١٣٩٨ ،‬ﻫـ‪١٩٧٨-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪،‬‬
‫ﺹ ‪.٣٠٧‬‬
‫)‪ (٢‬ﻫﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻌﺪﻱ ﺍﻟﺘﻤﻴﻤﻲ‪ :‬ﻣﻔﺴﺮ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻣﻦ ﺃﻫﻞ ﳒﺪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‪١٣٧٦:‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻁ‪ ،١٥‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪٢٠٠٢ ،‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(٣٤٠‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٤٧‬‬
‫)‪ (٤‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.٤٣٤‬‬
‫)‪ (٥‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪ ،‬ﺹ‪. ٣١‬‬
‫ﻼ ﻟﻜﻞ ﻣﺎ ﳛﺘﺎﺟـﻪ‬ ‫ﭳ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .[٨٥ :‬ﻟﻘﺪ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺷﺎﻣ ﹰ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﻭﻣﺎ ﻳﺼﻠﺢ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﻳﺼﻠﻮﻥ ﺑﻪ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳊﻖ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ‬
‫ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻭﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﺑﻨﺎ ًﺀ ﺇﺳﻼﻣﻴﺎ ﺛﺎﺑﺖ ﺍﻟﻘﻮﺍﻋﺪ ﻣﺘﻜﺎﻣﻞ ﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﻟـﺬﺍ ﺃﻣـﺮ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺑﺘﺪﺑﺮﻩ‪ ،‬ﻭﺇﻋﻤﺎﻝ ﺍﻟﻨﻈﺮ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻋ ﱠﺰ ﻣ‪‬ﻦ ﻗﺎﺋـﻞ‪ :‬ﭽ ڄ ﭳ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چﭼ ]ﺹ ‪. [٢٩ :‬‬
‫ﻓﻬﻮ ﺛﺮﻭﺓ ﻋﻈﻴﻤﺔ ﻭﺍﺳﻌﺔ ﴰﻠﺖ ﺟﻮﺍﻧﺐ ﻣﻌﺮﻓﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻛﻤﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ‪ :‬ﭽ ﮀ ﮁ ڍ ﮃ ڌ ﮅ ﭼ ]‬
‫ﺍﻷﻧﻌﺎﻡ‪ ،[ ٣٨:‬ﻭﻗﺪ ‪‬ﺑﱠﻴﻨ‪‬ﻬﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﺳﺘﻌﺮﺿﻬﺎ ﰲ ﺗﻜﺎﻣﻞ ﻭﴰﻮﻝ‪ ،‬ﻭﻟﻔﺖ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺇﻣﺎ ﺗﺼـﺮﳛﹰﺎ ﺃﻭ‬
‫ﺗﻠﻤﻴﺤﹰﺎ ﻭﺇﺷﺎﺭﺓ‪ ،‬ﻓﻈﻬﺮ ﻛﻞ ﺫﻟﻚ ﺑﺘﻨﺎﺳﻖ ﺑﺪﻳﻊ‪.‬‬

‫ﻓﻔﻲ ﺍﳉﺎﻧﺐ ﺍﻟﺘﻌﺒﺪﻱ ﺑﻴﱠﻦ ﻟﻺﻧﺴﺎﻥ ﻛﻞ ﻣﺎ ﳛﺘﺎﺟﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﺸﺮﻳﻊ‪» ،‬ﻟﻴﺼـﻞ ﺇﱃ‬
‫ﻣﻘﻄﻊ ﺍﳊﻖ ﰲ ﺗﺄﺳﻴﺲ ﺍﻹﳝﺎﻥ ﲟﻌﺮﻓﺔ ﺟﻼﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻋﻈﻴﻢ ﺳﻠﻄﺎﻧﻪ ‪...‬ﻣﻌﺮﻓـﺔ ﺗﻄﻤـﺌﻦ ‪‬ـﺎ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺗﺆﻣﻦ ‪‬ﺎ ﺍﻟﻌﻘﻮﻝ«)‪ ،(١‬ﻭ‪‬ﺗ ‪‬‬
‫ﺼﺪ‪‬ﻗﹸﻬﺎ ﺍﳉﻮﺍﺭﺡ ‪.‬‬

‫ﻭﰲ ﺍﳉﺎﻧﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺳﻌﻰ ﻟﺘﺤﻘﻴﻖ ﺃﻓﻀﻞ ﻧﻈﺎﻡ‪ ،‬ﻓﺘﺤﺪﺙ ﻋﻦ ﺍﻷﺻﻞ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﻛﻴﻒ‬
‫ﺗﻔﺮﻉ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻟﻮﺷﺎﺋﺞ ﻭﺍﻟﺼﻼﺕ ﰲ ﺇﻃﺎﺭ ﺍﻟﻨﺴﺐ ﻭﺍﳌﺼﺎﻫﺮﺓ‪ ،‬ﻭﺫﻛﺮﻫﻢ ﺑﺄﳘﻴـﺔ ﻭﺷـﻴﺠﺔ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺒﲎ ﺃﻣ ﹰﺔ ﻗﺎﺋﻤ ﹰﺔ ﻋﻠﻰ ﻣﺰﻳ ﹴﺞ ﻣﻦ ﺻﻼﺕ ﺍﻟﻨﺴﺐ ﻭﺍﻹﳝﺎﻥ‪ .‬ﻭﻛﺬﺍ ﰲ ﺑﻘﻴﺔ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﻛﺴﻴﺎﺳـﺔ‬
‫ﳋﻠﹾﻖ ﻭ ﻋﻠﻢ ﺍﻻﻗﺘﺼﺎﺩ ﻭﻏﲑﻫﺎ ‪.‬‬ ‫ﺍﹶ‬

‫ﻭﻗﺪ ﻛﺎﻥ ﻟﻠﺠﺎﻧﺐ ﺍﻟﺘﺮﺑﻮﻱ ﻧﺼﻴﺐ ﻭﺍﺳﻊ ﻣﻦ ﻫﺪﺍﻳﺎﺗﻪ ﻭﺃﺣﻜﺎﻣﻪ‪ ،‬ﻓﻤﺎ ﺍﺳﺘﻘﺎﻡ ﺃﻣـﺮ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﻋﻠﻰ ‪‬ﺞ ﺳﻠﻴﻢ ﺇﻻ ﺑﻔﻀﻞ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺗﺄﺛﲑﻩ‪ ،‬ﻓـ»ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﺃﻗﺪﺭ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﺗﻘﺪﱘ ﺍﳍﺪﺍﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻟﻠﺒﺸﺮ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻨﻬﺞ ﻭﺍﺣﺪ ﻏﲑ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻬﺾ ﲝﺎﺟﺎﺕ‬
‫ﺍﻟﻨﻔﻮﺱ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻳﻔﻲ ﲟﻄﺎﻟﺒﻬﺎ ﻭﻳﻐﺬﻱ ﻋﻮﺍﻃﻔﻬﺎ ﻭﻣﺸﺎﻋﺮﻫﺎ‪ ،‬ﻭﻳﺘﺎﺑﻊ ﺗﻄﻮﺭﻫﺎ ﻭﳕﻮﻫﺎ‪ ،‬ﻭﻳﺴـﺘﻮﻋﺐ‬
‫ﻗﻀﺎﻳﺎﻫﺎ‪ ،‬ﻭﻳﻼﺣﻖ ﺃﺯﻣﺎ‪‬ﺎ ﻭﻳﻼﺋﻤﻬﺎ ﰲ ﺗﻄﻮﺭﻫﺎ ﺍﻟﺼﺎﻋﺪ‪ ،‬ﻭﻳﻘﻮﺩﻫﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻜﻤـﺎﻝ ﺑﺘــﺆﺩﺓ‬
‫)‪(٢‬‬
‫ﻭﺭﻓـﻖ« ‪ .‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﺧﺎﻟﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻳﻌﻠﻢ ﻣﺎ ﻳ‪‬ﺼﻠﺤﻪ ﻭﻳ‪‬ﺼﻠﺢ ﻟﻪ ﰲ ﺩﻧﻴﺎﻩ ﻭﺃﹸﺧﺮﺍﻩ ﭽ ﭜ ﭝ ٺ‬
‫ﭟ ﭠ ﭡ ٿ ﭼ ] ﺍﳌﻠﻚ‪ .[١٤:‬ﻟﺬﻟﻚ ﳒﺪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﺣﺘﻮﻯ ﲨﻴـﻊ ﻋﻨﺎﺻـﺮ ﺍﻟﺘﺮﺑﻴـﺔ ﺍﻟﺼـﺎﳊﺔ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻮﺟﻴﻬﺎﺗﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﻘﺮﻭﻧ ﹰﺔ ﺑﺎﻟﺴﻤﻮ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻟﺸﻤﻮﻝ ﻭﺍﻻﺗﺰﺍﻥ‪.‬‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ﻋﺮﺟﻮﻥ‪ ،‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻫﺪﺍﻳﺘﻪ ﻭﺇﻋﺠﺎﺯﻩ ﰲ ﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ‪،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤١٠ ،‬ﻫـ‪١٩٨٩-‬ﻡ‪ ،‬ﺹ‪.١٧‬‬
‫)‪ (٢‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٩-١١٨‬‬
‫ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﻫﺪﺍﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﴰﻠﺖ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ‬
‫ﳋﻠﻘﻴﺔ‪ ،‬ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺳﺮﻳﺔ ﻗﺪ ﻧﺎﻟﺖ ﺍﻫﺘﻤﺎﻣﺎ ﻭﺍﺿﺤﺎ ﻭﺟﻠﻴﺎ‪ ،‬ﺣﻴﺚ‬
‫ﻭﺍ ﹸ‬
‫ﺃﻋﻄﻰ ﻟﻸﺳﺮﺓ ﻣﻔﻬﻮﻣﹰﺎ ﳐﺘﻠﻔﹰﺎ‪ ،‬ﻓـ»ﰲ ﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﺍﻷﺳﺮﺓ ﺍﳌﻮﺳﻌﺔ ﺍﳌﻤﺘﺪﺓ ﺍﻟﱵ ﺗﺸﻤﻞ ﺍﻹﺧـﻮﺓ‬
‫ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﺑﻞ ﺍﻷﻋﻤﺎﻡ ﻭﺍﻟﻌﻤﺎﺕ‪ ،‬ﻭﺍﻷﺧﻮﺍﻝ ﻭﺍﳋﺎﻻﺕ‪ ،‬ﻣﻦ ﺃﻭﱄ ﺍﻟﻘﺮﰉ ﻭﺍﻷﺭﺣﺎﻡ«)‪.(١‬‬
‫ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺘﻬﺬﻳﺐ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﺳﺮﻳﺔ ﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻠﻬﺎ‪ ،‬ﻭﰲ ﺃﺩﻕ ﺣﺎﻻ‪‬ـﺎ‪،‬‬
‫ﻭﺃﻋﻮﺹ ﻣﺎ ﻳﻌﺘﺮﺿﻬﺎ ﻣﻦ ﻣﺸﻜﻼﺕ‪ ،‬ﻏﲑ ﺃﻧﻪ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﺇﺣﺪﻯ ﺟﺰﺋﻴﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻋﻈﻴﻢ ﺍﻫﺘﻤﺎﻣﻪ؛‬
‫ﻷ‪‬ﺎ ﻣﺮﺗﺒﻄﺔ ﲝﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻘﺎﺋﻪ‪ ،‬ﻭﻫﻲ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﺣﻴﺚ ﺃ‪‬ﺎ ﻋﻼﻗـﺔ ﻓﻄﺮﻳـﺔ ﻃﺒﻴﻌﻴـﺔ‬
‫ﻳﺆﻛﺪﻫﺎ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﺮﻑ‪ ،‬ﻭﻟﻴﺴﺖ ﻋﻼﻗﺔ ﺗﻌﺎﻗﺪﻳﻪ ﻳﻨﻔﺬﻫﺎ ﺳﻠﻄﺎﻥ ﺍﻟﻘﺎﻧﻮﻥ؛ ﻓﺎﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ‬
‫ﻓﺮﺽ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻵﺑﺎﺀ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ :‬ﭽ ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں‬
‫ۓﭼ‬ ‫ﮯ‬ ‫ه ﻪ ه ﻬ ے‬ ‫ﮨ ﮩ‬ ‫ہ‬ ‫ﮦ‬ ‫ﮥ‬ ‫ۀ‬ ‫ﭩ‬ ‫ﮟ ڻ ﮡ ﭨ‬
‫ﻓﺮﺽ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬ ‫]ﺍﻹﺳﺮﺍﺀ‪ .[٢٣ :‬ﻛﻤﺎ‬
‫א א [)‪.(٢‬‬ ‫א‬ ‫] א‬

‫»ﻟﻘﺪ ﺑﻴﻨﺖ ﺍﻵﻳﺎﺕ ﺣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﻳﻄﻤﺢ ﻟﻠﻮﻟﺪ‪ ،‬ﻭﳛﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﻋﺎﳉﺖ ﺃﻣﺮﻩ ﻭﻫﻮ ﻳـﺮﺍﻩ‬
‫ﺣﻘﻴﻘﺔ ﻣﺎﺛﻠﺔ ﺑﲔ ﻳﺪﻳﻪ‪...‬ﻭﻛﺸﻔﺖ ﻋﻦ ﺷﻌﻮﺭﻩ ﻭﻫﻮ ﻳﺮﺍﻩ ﺑﻌﻜﺲ ﻣﺎ ﻳﺄﻣﻞ ﻭﻳﺮﺟﻮ‪...‬ﻭﻛﺸﻔﺖ ﻋﻨـﻪ‬
‫ﻭﻫﻮ ﻳﺴﻮﻕ ﻓﻠﺬﺓ ﻛﺒﺪﻩ ﺇﱃ ﺍﻟﺮﺩﻯ‪ ،‬ﻓﻴﻠﻘﻴﻪ ﰲ ﺍﻟﻴ ‪‬ﻢ‪ ،‬ﺃﻭ ﳛﺎﻭﻝ ﺫﲝﻪ ﺑﻴﺪﻩ‪...‬ﻭﻛﺸﻔﺖ ﻋﻨﻪ ﻭﻫﻮ ﻳﻮﺩ‪‬ﻉ‬
‫ﺍﳊﻴﺎﺓ ﻭﳝﺤﺺ ﺍﻟﻨﺼﺢ ﻟﻠﺬﺭﻳﺔ‪...‬ﻭﻛﺸﻔﺖ ﻋﻦ ﺷﻌﻮﺭ ﺍﻷﺑﻮﺓ‪ ،‬ﻭﺍﻻﺑﻦ ﺍﻷﺛﲑ ﻳﻐﻴﺐ ﺳﻨﲔ ﻃﻮﺍ ﹰﻻ«)‪.(٣‬‬
‫ﻭﰲ ﻛﻞ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﻭﺿﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳕﻮﺫﺟﹰﺎ ﺣﻴﹰﺎ ﻳﺼﻒ ﺍﻟﻌﻼﻗﺔ ﺑـﲔ ﺍﻷﺏ ﻭﺍﻻﺑـﻦ‪ ،‬ﲤﻴـﺰ‬
‫ﺑﻈﻬﻮﺭ ﺃﺳﻠﻮﺏ ﺗﺮﺑﻮﻱ ﺍﺳﺘﺨﺪﻣﻪ ﺍﻟﻘﺮﺁﻥ ﰲ ﻛﺜﲑ ﻣﻦ ﺁﻳﺎﺗﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﻇﻬﺮ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ‬
‫ﺗﺼﻒ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻭﻫﻮ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ‪.‬‬

‫ﻓﺎﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﺃﺳﻠﻮﺏ ﻓﺮﻳﺪ ﰲ ﻗﻮﺓ ﻣﺒﺎﻧﻴﻪ‪ ،‬ﻭﻋﻤﻖ ﺁﺛﺎﺭﻩ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﱂ ﻳ‪‬ﺴـﺒﻖ ﺇﱃ‬
‫ﻣﺜﻠﻪ‪» ،‬ﻭﺣﺴﺒﻪ ﺃﻧﻪ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﲡﻠﻲ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺑﺎﻹﻧﺴﺎﻥ؛ ﻟﻴﻌﺘـﺰ ﺑﺈﻧﺴـﺎﻧﻴﺘﻪ ﻭﻳﺴـﺘﻤﺮ ﰲ‬
‫ﻣﻨﺎﺟﺎﺓ ﺭﺑﻪ ﻭﺗﻔﻬﻢ ﺁﻳﺎﺗﻪ ﻭﺗﺸﺮﻳﻌﻪ‪ ،‬ﻭﻳﺴﺘﻠﻬﻢ ﺍﻟﺜﻘﺔ ﺑﺮﺑﻪ‪ ،‬ﰒ ﺑﻨﻔﺴﻪ«)‪ .(٤‬ﻳﺴﺘﻤﺪ ﻣﻨﻬﺠﻪ ﻣـﻦ ﺍﳌﻨـﻬﺞ‬

‫)‪ (١‬ﳏﻤﻮﺩ ﺃﲪﺪ ﺍﻟﺪﻭﺳﺮﻱ‪ ،‬ﻋﻈﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ١٤٢٦ ،‬ﻫـ‪ ،‬ﺹ‪.٥٣٤ –٥٣٣‬‬
‫)‪ (٢‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻣﺴﻨﺪ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٢٤١٠١ :‬ﺹ‪.(٣٣‬‬
‫)‪ (٣‬ﻓﺎﺭﻭﻕ ﲪﺎﺩﺓ‪ ،‬ﺁﺑﺎﺀ ﻭﺃﺑﻨﺎﺀ ﻣﻼﻣﺢ ﺗﺮﺑﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤١٨ ،‬ﻫـ‪١٩٩٧-‬ﻡ‪ ،‬ﺹ‪.١٠-٩‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺤﻼﻭﻱ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﳊﻮﺍﺭ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪ ،‬ﺹ‪.١١‬‬
‫ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻪ ﺍﻟﻘﺮﺁﻥ ﻋﻤﻮﻣﹰﺎ‪ ،‬ﻓﺠﻤﻊ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻭﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻟﺼـﺪﻕ‪ ،‬ﻭﺍﻹﳚـﺎﺯ‬
‫ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﻼ ﻳﺜﻘﻞ ﺍﳊﺪﺙ ﺑﺎﻟﺘﻔﺎﺻﻴﻞ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﺗﺼﺮﻑ ﻋﻦ ﺍﻟﺘﻔﻜﺮ ﻭﺍﻻﻋﺘﺒﺎﺭ‪.‬‬

‫ﻭﻗﺪ ﺗﻨﻮﻋﺖ ﺃﺷﻜﺎﻝ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺗﻌﺪﺩﺕ ﺃﺻﻨﺎﻓﻪ‪ ،‬ﻟﻴﻮﺍﻛﺐ ﺍﳊﺎﺟﺎﺕ ﺍﻟﻔﻄﺮﻳﺔ ﻭﺍﳌﺴﺘﺠﺪﺓ ﻟﺒﲏ‬
‫ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻫﻮ »ﲜﻤﻴﻊ ﺃﺻﻨﺎﻓﻪ ﻭﺻﻴﻐﻪ ﻭﺃﺷﻜـﺎﻟﻪ‪ :‬ﻳﻬﺬﺏ ﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﻳﻮﻗــﻆ ﺍﻟﻮﺟـﺪﺍﻥ‪ ،‬ﻭﻳـﺮﰊ‬
‫ﺍﻟﻌﻮﺍﻃﻒ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﳚﻴﺐ ﻋﻦ ﺃﺳﺌﻠﺔ ﺍﻟﺴﺎﺋﻠﲔ«)‪ .(١‬ﻭﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺣﻮﺍﺭ ﺍﳌﻮﱃ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﻣﻊ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺣﻮﺍﺭﻩ ﺗﻌﺎﱃ ﻣﻊ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻣﻊ ﺍﻟﺒﺸﺮ ﻛﺎﻷﻧﺒﻴﺎﺀ‪-‬ﻋﻠـﻰ ﺍﺧـﺘﻼﻑ ﻃﺮﻗـﻪ–‪،‬‬
‫ﻭﻛﺎﳊﻮﺍﺭ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ ﺣﻮﺍﺭ ﺍﻟﺒﺸﺮ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻳﻜﺜـﺮ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻳﺘﻨﻮﻉ ﺑﺎﺧﺘﻼﻑ ﺃﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺮﺍﺑﺔ ﺃﻭ ﺍﳉﻨﺲ ﺃﻭ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻭﻣﻨﻪ ﺣﻮﺍﺭ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺧﺮﻯ ﻛﺎﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻣﺜﻞ ﺍﳍﺪﻫﺪ‪.‬‬

‫ﻭﻣﻦ ﺃﺧﺺ ﺍﳊﻮﺍﺭﺍﺕ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺣﻴﺚ ﻳﺴﺘﻤﺪ‬
‫ﺃﳘﻴﺘﻪ ﻣﻦ ﺃﳘﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﺗﺮﺑﻂ ﺑﻴﻨﻬﻢ‪ .‬ﻭﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻷﳘﻴﺔ ﰲ ﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻭﺗﺪﺍﺭﻙ ﺍﻟﻨﻘﺺ‪،‬‬
‫ﻭﺗﻘﻮﱘ ﺍﳌﺴﲑﺓ ﺍﻟﺘﺮﺑﻮﻳﺔ؛ ﺣﻴﺚ ﺃﻥ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻹﻋﺪﺍﺩ ﻣﺮﺣﻠﺔ ﻣﻬﻤﺔ‪ ،‬ﻳﺒﺪﺃﻫﺎ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺗﺴـﺘﻤﺮ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺑﺘﻜﺎﺗﻒ ﺟﻬﻮﺩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻟﻜﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﳛﻤﻼﻥ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﻜـﱪﻯ؛‬
‫ﻓﻌﻠﻴﻬﻤﺎ ﻳﻘﻊ ﺍﻟﻮﺍﺟﺐ ﺍﻷﻛﱪ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﻔﻜﺮ ﺍﳌﻨﻬﺠﻲ ﻟﻸﺑﻨﺎﺀ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺍﻟﺘﺒﻌﻴﺔ ﻭﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻣـﻦ ﰒ‬
‫ﺇﺭﺷﺎﺩﻫﻢ ﻣﻦ ﺧﻼﻝ ﺧﻄﻂ ﻋﻠﻤﻴﺔ ﻣﺪﺭﻭﺳﺔ ﻭﻣﻨﻬﺠﻴﺔ ﻣﺆﺻﻠﺔ‪ ،‬ﺗﻘﻮﺩﻫﻢ ﺇﱃ ﻓﻬﻢ ﻭﺍﻋﻲ ﻣﻮﺿـﻮﻋﻲ‪،‬‬
‫ﻭﺭﺅﻳﺔ ﻭﺍﺿﺤﺔ ﻭﻧﺎﺿﺠﺔ‪ ،‬ﻟﻮﺍﻗﻊ ﺣﻴﺎ‪‬ﻢ ﺍﳌﺮﺗﺒﻂ ﺑﺄﻣﺘﻬﻢ‪.‬‬

‫ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺘﻘﺼﲑ ﰲ ﺗﻌﻠﻴﻤﻬﻢ ﻓﻦ ﺍﳊﻮﺍﺭ ﻣﻦ ‪‬ﻗﺒ‪‬ﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻧﻈﺮﻳﹰﺎ ﻭﺗﻄﺒﻴﻘﻴﹰﺎ‪ ،‬ﺳـﻴﺆﺩﻱ ﺇﱃ‬
‫ﻓﻘﺪﺍ‪‬ﻢ ﳍﺬﻩ ﺍﳌﻬﺎﺭﺓ‪ ،‬ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ ﺃﻭ ﹰﻻ‪ ،‬ﰒ ﰲ ﺧﺎﺭﺟﻬﺎ ﻣﻊ ﳎﺘﻤﻌﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴـﺐ ﺑـﻞ‬
‫ﻼ ﺃﺟﻴﺎﻝ ﻗﻠﻴﻠﺔ ﺍﻟﺼﻠﺔ ﺑﺂﺑﺎﺋﻬﺎ‪ ،‬ﺿﻌﻴﻔﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻏﲑ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﲡﺎﻫﺎﺕ ﺍﳚﺎﺑﻴﺔ ﰲ‬
‫ﺳﺘﻈﻬﺮ ﻣﺴﺘﻘﺒ ﹰ‬
‫ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻭﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﻛﻮﻥ ﺍﳊﻮﺍﺭ ﺣﻖ ﻣﺘﺒﺎﺩﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻛﺎﻧﺖ ﺭﻏﺒﺔ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﺩﺭﺍﺳـﺔ‬
‫ﺣﻮﺍﺭﺍ‪‬ﻢ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﺑﺪﺍﻓﻊ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻭﺍﻗﻊ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﻭﺍﻹﻓﺎﺩﺓ ﻣﻨﻪ ﻛﺄﺳـﻠﻮﺏ‬
‫ﺗﺮﺑﻮﻱ ﰲ ﻓﺘﺢ ﻗﻨﻮﺍﺕ ﺍﻻﺗﺼﺎﻝ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻭﻓﻖ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻓﻤﻦ ﺧﻼﻟﻪ ﻳ‪‬ﻤﻜﻦ ﺗﺜﺒﻴـﺖ ﻭﺗﻘﻮﻳـﺔ‬

‫)‪ (١‬ﺍﳌﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٠‬‬

‫ﻼ‬
‫ﺍﻷﺳﺲ ﺍﻟﻌﻘﺪﻳﺔ ﻟﺪﻯ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺑﻪ ﻳ‪‬ﻤﻜﻦ ﻏﺮﺱ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﻋﻦ ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﰲ ﺇﺷﺒﺎﻉ ﺣﺎﺟﺎﺕ ﺍﻷﺑﻨﺎﺀ ﺍﻟﻌﺎﻃﻔﻴﺔ ﻭﺍﳉﺴﻤﻴﺔ‪.‬‬

‫ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﻳﻌﺪ ﺍﳊﻮﺍﺭ ﻣﻦ ﺃﻫﻢ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﺗﺪﻭﺭ ﰲ ﺳﺎﺣﺔ ﺍﻟﻨﻘﺎﺵ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺗﺘﻨﻮﻉ ﻭﺟﻬﺎﺕ‬
‫ﺍﻟﻨﻈﺮ ﺣﻮﻝ ﺃﺻﻮﻟﻪ ﻭﺃﻧﻮﺍﻋﻪ ﻭﺁﺩﺍﺑﻪ‪ ،‬ﻭﻓﻖ ﻣﻔﺎﻫﻴﻢ ﳐﺘﻠﻔﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﻟﺒﺎﺣﺜﲔ ﻭﲣﺼﺼﺎ‪‬ﻢ ﻭﺍﻟﻔﺌﺔ‬
‫ﺍﻟﱵ ﻳﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺧﻄﺎ‪‬ﻢ‪.‬‬

‫ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳍﺎ ﻧﻈﺮ‪‬ﺎ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﺃﺻﻮﳍﺎ ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ؛ ﻭﻫﻲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﳍﺎ ﻏﺎﻳﺘﻬﺎ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﺗﺴﻌﻰ ﻟﺘﺤﻘﻴﻘﻬﺎ ﻭﻫﻲ ﲢﻘﻴﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﲟﻔﻬﻮﻣﻪ‬
‫ﺍﻟﺸﺎﻣﻞ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﳍﺎ ﺃﺳﺎﻟﻴﺒﻬﺎ ﺍﳌﺘﻨﻮﻋﺔ ﻟﺘﺤﻘﻴـﻖ ﻫـﺬﻩ ﺍﻟﻐﺎﻳـﺔ‪،‬‬
‫ﻛﺎﻟﺘﺮﺑﻴﺔ ﺑﺎﻟﻘﺪﻭﺓ‪ ،‬ﻭﺑﺎﻟﻘﺼﺔ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺑﺎﻟﻮﻋﻆ ﺣﻴﻨﹰﺎ‪ ،‬ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴـﺐ ﺣﻴﻨـﹰﺎ‬
‫ﺁﺧﺮ‪.‬‬
‫ﻭﻳﺄﺧﺬ ﺍﳊﻮﺍﺭ ﻛﺄﺳﻠﻮﺏ ﺗﺮﺑﻮﻱ ﺣﻴﺰﹰﺍ ﻛﺒﲑﹰﺍ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺍﳌﺮﺑﲔ‪ ،‬ﻷﺛﺮﻩ ﺍﻟﻮﻗﺎﺋﻲ ﻭﺍﻟﻌﻼﺟـﻲ‬
‫ﺍﻹﳚﺎﰊ ﺍﳌﻬﻢ‪ ،‬ﻓﻴﻀﻌﻮﻥ ﻟﻪ ﻣﻘﺪﻣﺎﺕ ﻭﺁﺩﺍﺏ ﻭﻣﻘﻮﻣﺎﺕ‪ ،‬ﺑﻐﻴﺔ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻣﻨﻬﺞ ﺳﻠﻴﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ‬
‫ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﻮﺻﻮﻝ ﻟﻠﺜﻤﺮﺓ ﺍﳌﺮﺟﻮﺓ ﻣﻦ ﻭﺭﺍﺀﻩ‪ .‬ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺍﺑﺘﺪﺍ ًﺀ ﺃﻧﻪ ﰲ ﺣﻜـﻢ ﺍﻟﺒـﺪﻳﻬﻴﺎﺕ‪ ،‬ﺃﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻮﻟﺪ ﻭﻗﺪ ﺍﻣﺘﻠﻚ ﻣﻘﻮﻣﺎﺕ ﺍﳊﻮﺍﺭ ﻭﺁﺩﺍﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﳛﺼﻞ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺃﺳﺮﺗﻪ‪ ،‬ﻭﻭﺍﻟﺪﻳـﻪ‬
‫ﲢﺪﻳﺪﹰﺍ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﻳﺘﺨﺬﺍﻥ ﻣﻦ ﺍﳊﻮﺍﺭ ﺃﺳﻠﻮﺑﹰﺎ ﺗﺮﺑﻮﻳﹰﺎ ﻳﺘﻌﺎﻣﻼﻥ ﻣﻦ ﺧﻼﻟﻪ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﺣﻴـﺚ ‪‬ﻳﻌـ ‪‬ﺪﻫﻢ‬
‫ﺫﻟﻚ ﻷﻱ ﺣﻮﺍﺭ ﺁﺧﺮ ﻳﻘﻮﻣﻮﻥ ﺑﻪ ﺑﻌﺪ ﺫﻟﻚ؛ ﻻﻣﺘﻼﻛﻬﻢ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﳋﱪﺓ‪.‬‬

‫ﻭﻗﺪ ﻛﺜﺮﺕ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻷﺳﺎﻟﻴﺐ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ‪ ،‬ﻭﺍﺗﻔﻘﺖ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﲝﺜﹰﺎ ﻋﻦ ﻣﻨﻬﺠﻴﺔ ﻟﻠﺤـﻮﺍﺭ‬
‫ﺗﻜﻮﻥ ﻫﻲ ﺍﻷﻛﻤﻞ ﻭﺍﻷﴰﻞ‪ .‬ﻭﻣﻦ ﺍﻟﻴﻘﲔ ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻗﻮﻡ ﻭﺍﻟﺴﺒﻴﻞ ﺍﻷﻣﺜﻞ ﻫﻮ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ‪ :‬ﭽ ﭟ ﭠ ﭡ ٿ ﭣ ﭤ ﭥ ٹ ﭧ ﭨ ﭩ ڤ ﭫ ﭬ ﭭ ڦﭼ ]ﺍﻹﺳـﺮﺍﺀ ‪.[٩ :‬‬
‫ﺣﻴﺚ ﺍﺣﺘﻮﻯ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﻤﺎﺫﺝ ﳊﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﳝﻜﻦ ﺍﻟﺘﻤﺜﻴﻞ ﳍﺎ ﲟﺎ ﻳﺄﰐ‪:‬‬
‫‪ .١‬ﺣﻮﺍﺭ ﺑﲔ ﺍﻷﺏ ﺍﻟﺼﺎﱀ ﻭﺍﺑﻨﻪ ﺍﻟﺼﺎﱀ‪ ،‬ﻛﺤﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻊ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪.‬‬
‫‪ .٢‬ﺣﻮﺍﺭ ﺑﲔ ﺍﻷﺏ ﺍﻟﺼﺎﱀ ﻭﺍﺑﻨﻪ ﺍﻟﻌﺎﺻﻲ‪ ،‬ﻛﺤﻮﺍﺭ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺑﻨﻴﻪ‪-‬ﻗﺒﻞ ﺗﻮﺑﺘـﻬﻢ‬
‫ﻭﻃﻠﺒﻬﻢ ﻣﻦ ﺃﺑﻴﻬﻢ ﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻢ‪.-‬‬
‫‪ .٣‬ﺣﻮﺍﺭ ﺑﲔ ﺍﻷﺏ ﺍﻟﺼﺎﱀ ﻭﺍﺑﻨﻪ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻛﺤﻮﺍﺭ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﺑﻨﻪ‪.‬‬
 ‫‪ .٤‬ﺣﻮﺍﺭ ﺑﲔ ﺍﻻﺑﻦ ﺍﻟﺼﺎﱀ ﻭﺍﻷﺏ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻛﺤﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ ﺁﺯﺭ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ‪ ،‬ﺍﲣﺬ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻬﺠﻴﺔ ﻣﺘﻤﻴﺰﺓ‪ ،‬ﺣﺎﻭﻟﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺍﺳـﺘﻨﺒﺎﻃﻬﺎ ﻭﲢﺪﻳـﺪ ﺃﺳﺴـﻬﺎ‬
‫ﻭﺃﺳﺎﻟﻴﺒﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺪﺭﺍﺳﺔ ﲨﻴﻊ ﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﱵ ﺣﺼﻠﺖ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨـﺎﺀ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ‪،‬‬
‫ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻟﻔﺘﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﺒﻼﻏﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﻬﺎ ﰲ‬
‫ﻫﺬﻩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﻣﻊ ﺑﻴﺎﻥ ﺃﺛﺮﻫﺎ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻮﻳﻦ ﻷﺑﻨﺎﺋﻬﻤﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳـﺔ ﳍـﺎ‪ ،‬ﰒ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﺳﺒﻖ ﰲ ﻭﺿﻊ ﺗﺼﻮﺭ ﻣ‪‬ﻘﺘﺮﺡ ﻳ‪‬ﻔﻴﺪ ﺍﻵﺑﺎﺀ ﰲ ﺗﻔﻌﻴﻞ ﺍﳊﻮﺍﺭ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ‪.‬‬

‫ﺇﻥ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﳏﺎﻭﻟﺔ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻨﻬﺠﻴﺘﻪ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺰﻣﻨﻴﺔ ﻣﻦ ﻋﻤﺮ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﰲ ﺃﺣﻮﺝ ﻣﺎ ﺗﻜﻮﻥ ﻟﻠﺮﺟﻮﻉ ﺇﱃ ﻛﺘـﺎﺏ‬
‫ﺭ‪‬ﺎ ﻭﺍﻟﺴﲑ ﻭﻓﻖ ﻫﺪﻳﻪ‪ ،‬ﺳﺒﻴﻞ ﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﺃﻱ ﻣﻌﻮﻕ ﻳﻘﻒ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﻓﺈﻧﻪ ﻳ‪‬ﻤﻜﻦ ﻟﻸﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ ﺃﻥ ﺗﻮﻇﻒ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﰲ ﺗﺮﺑﻴﺔ ﺃﺑﻨﺎﺋﻬﺎ ﺍﻟﺘﺮﺑﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻭﲢﻘﻖ ‪‬ﻢ ﻣﺎ ﺃﺭﺍﺩﻩ ﺍﷲ ﻷﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺼﺪﺍﻗﹰﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ‬
‫ﭥ ٹ ﭧ ﭨ ﭩڤ ﭫ ﭬ ﭭ ڦ ﭯ ﭰ ﭱڄ ﭳ ﭴ ﭵ ڃ ﭼ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪:‬‬ ‫ٺ ﭟ ﭠ ﭡ ٿ ﭣ ﭤ‬
‫‪.[١١٠‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺍﺳﺘﻬﺪﻓﺘﻪ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﻔﻬﻢ ﻵﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﳏﻮﺭ ﺍﻫﺘﻤﺎﻣﻬﺎ ﻭﻏﺎﻳﺘﻬﺎ‪ ،‬ﻣﻨﻪ ﺗﻨﻄﻠﻖ ﻭﺇﻟﻴﻪ ﺗﻌﻮﺩ‪.‬‬

‫ﺃﺳﺌﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﺣﺎﻭﻟﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻵﰐ‪:‬‬
‫ﻣﺎ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻣﺎ ﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ؟ ﻭﻟﻺﺟﺎﺑﺔ ﻋﻠـﻰ ﻫـﺬﺍ‬
‫ﺍﻟﺴﺆﺍﻝ ﹸﻃﺮﺣﺖ ﺍﻷﺳﺌﻠﺔ ﺍﻟﻔﺮﻋﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﻣﺎ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ؟‬
‫‪ -٢‬ﻣﺎ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ؟‬
‫‪ -٣‬ﻣﺎ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؟ ﻭﻣﺎ ﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ؟‬
‫‪ -٤‬ﻣﺎ ﺍﻟﺘﺼﻮﺭ ﺍﳌﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ؟‬
 ‫ﺃﻫﺪﺍﻑ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﺳﻌﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ‪.‬‬
‫‪ -٢‬ﺑﻴﺎﻥ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬
‫‪ -٣‬ﺩﺭﺍﺳﺔ ﲨﻴﻊ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻭﺿﻊ ﺗﻄﺒﻴﻘﺎﺕ ﺗﺮﺑﻮﻳﺔ ﳍﺎ‪.‬‬
‫‪ -٤‬ﺍﺳﺘﻨﺒﺎﻁ ﻣﻨﻬﺠﻴﺔ ﺧﺎﺻﺔ ﺑﺎﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﺑﻨﺎﺀ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﻫـﺬﺍ‬
‫ﺍﳊﻮﺍﺭ‪.‬‬
‫‪ -٥‬ﺗﻘﺪﱘ ﺗﺼﻮﺭ ﻣﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬

‫ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﺗﻌﻮﺩ ﺃﳘﻴﺔ ﺍﻟﺪﺍﺭﺳﺔ ﰲ ﻧﻈﺮ ﺍﻟﺒﺎﺣﺜﺔ ﺇﱃ ﺃﻣﻮﺭ ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺗﻌﺪ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺑﻴﺎﻧﹰﺎ ﻟﻠﻬﺪﺍﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳍﺪﺍﻳﺔ ﻭﺳﻴﻠﺔ ﻹﺻﻼﺡ ﺣﺎﻝ‬
‫ﺍﻷﺳﺮﺓ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻟﺒﻨﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﺇﺻﻼﺡ ﺍﻷﻣﺔ‪ ،‬ﻓﻼ ﻳﻘﻒ ﻧﻔﻌﻬﺎ ﻋﻠﻰ ﺍﻷﺳﺮﺓ ﻓﻘﻂ ﺑﻞ ﳝﺘﺪ ﻟﻴﺸﻤﻞ‬
‫ﺍﻷﻣﺔ ﲨﻌﺎﺀ‪.‬‬
‫‪ .٢‬ﺗﻌﺪ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ‪-‬ﺣﺴﺐ ﻋﻠﻢ ﺍﻟﺒﺎﺣﺜﺔ‪ -‬ﺟﺪﻳﺪﺓ ﰲ ﺑﺎ‪‬ﺎ ﺣﻴﺚ ﺧﺼﺖ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﺩﻭﻥ‬
‫ﻏﲑﻩ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﻮﺍﺭ ﺍﻷﺧﺮﻯ‪ ،‬ﳏﺎ ﹺﻭﻟﺔ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻨﻬﺠﻴ ٍﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ ﻣﻦ ﺧﻼﻝ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ .٣‬ﺗﱪﺯ ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻛﻮ‪‬ﺎ ﺗﺴﺎﻋﺪ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻋﻠﻰ ﺍﻧﺘﻬﺎﺝ ﺃﺳﻠﻮﺏ ﺍﳊـﻮﺍﺭ ﺑﻴﻨـﻬﻢ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺈﻳﻀﺎﺡ ﻣﻔﻬﻮﻣﻪ‪ ،‬ﻭﻣﺘﻄﻠﺒﺎﺗﻪ‪ ،‬ﺍﻟﱵ ﺗﻀﻤﻦ ﳒﺎﺣﻪ‪.‬‬
‫ﺸ ‪‬ﺮﻑ ﺍﳌﻮﺿﻮﻉ ﺑﺸﺮﻑ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻘﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺗﺸﺮﻑ ﺑﺸﺮﻑ‬ ‫‪ .٤‬ﻳ ‪‬‬
‫ﻣﺼﺪﺭﻫﺎ ﺍﻟﺬﻱ ﺗﺴﺘﻨﺒﻂ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺗﺴﲑ ﻭﻓﻖ ﻣﻨﻬﺠﻴﺘﻪ ﻭﺗﻘﻒ ﻋﻨﺪ ﺣﺪﻭﺩﻩ ﻭﺃﺣﻜﺎﻣﻪ‪.‬‬
‫‪ .٥‬ﺗﻌﺪ ﻣﻨﻬﺠﻴﺔ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺃﺑﻨﺎﺋﻬﻢ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺣﲔ ﳝﺎﺭﺳﻬﺎ ﺍﻵﺑﺎﺀ ﺇﺧﻼﺻﺎ‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﺗﺒﺎﻋﺎ ﻟ‪‬ﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﺳﺘﺤﻀﺎﺭ‪‬ﺍ ﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪.‬‬
‫‪ .٦‬ﲢﺘﻮﻱ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺟﺎﻧﺒﹰﺎ ﺗﻄﺒﻴﻘﻴﹰﺎ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻵﺑﺎﺀ ﰲ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻭﻳﻨﺘﺞ ﻋﻨـﻪ‬
‫ﻼ‪.‬‬‫ﺗﻌﻠﻴﻢ ﺃﺑﻨﺎﺋﻬﻢ ﻛﻴﻒ ﻳﺘﻮﺍﺻﻠﻮﻥ ﻣﻊ ﻏﲑﻫﻢ ﻣﺴﺘﻘﺒ ﹰ‬

‫ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﻳﻌﺮﻑ ﺍﳌﻨﻬﺞ ﺑﺄﻧﻪ ﺫﻟﻚ »ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺑﻮﺍﺳﻄﺔ ﻃﺎﺋﻔـﺔ ﻣـﻦ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻴﻤﻦ ﻋﻠﻰ ﺳﲑ ﺍﻟﻌﻘﻞ ﻭﲢﺪﺩ ﻋﻤﻠﻴﺎﺗﻪ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﻧﺘﻴﺠﺔ ﻣﻌﻠﻮﻣﺔ«)‪.(١‬‬
‫ﻭﺍﺳﺘﺨﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ‪:‬‬
‫ﻭﻳﻌﺮﻑ ﺑﺄﻧﻪ »ﺍﳉﻤﻊ ﺍﳌﺘﺄﱐ ﻭﺍﻟﺪﻗﻴﻖ ﻟﻠﺴﺠﻼﺕ ﻭﺍﻟﻮﺛﺎﺋﻖ ﺍﳌﺘﻮﺍﻓﺮﺓ ﺫﺍﺕ ﺍﻟﻌﻼﻗﺔ ﲟﻮﺿﻮﻉ‪ -‬ﻣﺸـﻜﻠﺔ‬
‫ﺍﻟﺒﺤﺚ‪ .‬ﻭﻣﻦ ﰒ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺸﺎﻣﻞ ﶈﺘﻮﻳﺎ‪‬ﺎ ‪‬ﺪﻑ ﺍﺳﺘﻨﺘﺎﺝ ﻣﺎ ﻳﺘﺼﻞ ﲟﺸﻜﻠﺔ ﺍﻟﺒﺤـﺚ ﻣـﻦ ﺃﺩﻟـﺔ‬
‫ﻭﺑﺮﺍﻫﲔ ﺗﱪﻫﻦ ﻋﻠﻰ ﺇﺟﺎﺑﺔ ﺃﺳﺌﻠﺔ ﺍﻟﺒﺤﺚ«)‪.(٢‬‬
‫ﻭﰎ ﺗﻮﻇﻴﻒ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻣﻦ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﺣﺼﺮ ﻭﺩﺭﺍﺳﺔ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣـﻊ‬
‫ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺷﺮﻭﺣﻬﺎ ﻣﻦ ﺧﻼﻝ ﻛﺘﺐ ﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﻭﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﳑـﻦ ﳍـﻢ‬
‫ﺇﺳﻬﺎﻡ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪.‬‬
‫ﻛﻤﺎ ﺍﺳﺘﺨﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻻﺳﺘﻨﺒﺎﻃﻴﺔ‪:‬‬
‫ﻭﻫﻲ »ﺑﺬﻝ ﺃﻗﺼﻰ ﺟﻬﺪ ﻋﻘﻠﻲ ﻭﻧﻔﺴﻲ ﻋﻨﺪ ﺩﺭﺍﺳﺔ ﺍﻟﻨﺼﻮﺹ ‪‬ﺪﻑ ﺍﺳﺘﺨﺮﺍﺝ ﻣﺒﺎﺩﺉ ﺗﺮﺑﻮﻳﺔ ﻣﺪﻋﻤﺔ‬
‫ﺑﺎﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ«)‪.(٣‬‬
‫ﻭﺍﺳﺘﻔﺎﺩﺕ ﺍﻟﺒﺎﺣﺜﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺣﺼﻞ‬
‫ﻓﻴﻬﺎ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﻨﻬﺠﻴﺔ ﻫﺬﺍ ﺍﳊﻮﺍﺭ‪.‬‬

‫ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫• ﺍﳊﻮﺍﺭ‪:‬‬
‫ﻳﻌ ﱠﺮﻑ ﺍﳊﻮﺍﺭ ﺑﺄﻧﻪ‪» :‬ﳏﺎﺩﺛﺔ ﺑﲔ ﻃﺮﻓﲔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺗﺘﻀﻤﻦ ﺗﺒـﺎﺩ ﹰﻻ ﻟـﻶﺭﺍﺀ ﻭﺍﻷﻓﻜـﺎﺭ ﻭﺍﳌﺸـﺎﻋﺮ‪،‬‬
‫ﻭﺗﺴﺘﻬﺪﻑ ﲢﻘﻴﻖ ﻗﺪﺭ ﺃﻛﱪ ﻣﻦ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﻔﺎﻫﻢ ﺑﲔ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻪ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻓﺎ ﻣﻌﻴﻨـﺔ‬
‫ﻳﺴﻌﻰ ﺍﳌﺸﺎﺭﻛﻮﻥ ﰲ ﺍﳊﻮﺍﺭ ﺇﱃ ﺍﳒﺎﺯﻫﺎ«)‪.(٤‬‬
‫ﺃﻣﺎ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ‪:‬‬

‫)‪ (١‬ﺻﺎﱀ ﺑﻦ ﲪﺪ ﺍﻟﻌﺴﺎﻑ‪ ،‬ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﻁ‪ ،٣‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣ -‬ﻡ‪ ،‬ﺹ‪.٩٠‬‬
‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.٢٠٦‬‬
‫)‪ (٣‬ﺣﻠﻤﻲ ﻓﻮﺩﺓ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺻﺎﱀ‪ ،‬ﺍﳌﺮﺷﺪ ﰲ ﻛﺘﺎﺑﺔ ﺍﻷﲝﺎﺙ‪ ،‬ﻁ‪ ،٦‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺟﺪﺓ‪١٤١٢ ،‬ﻫـ‪ ،‬ﺹ‪.٤٣‬‬
‫)‪ (٤‬ﻣﲎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﺒﻮﺩﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻓﻨﻴﺎﺗﻪ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺗﻪ ﻭﺃﺳﺎﻟﻴﺐ ﺗﻌﻠﻴﻤﻪ‪ ،‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﻪ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺹ‪.٢٠-١٩‬‬
‫ﻳﻌﺮﱠﻑ ﻋﻠﻰ ﺃﻧﻪ‪» :‬ﻛﻞ ﻧﺪﺍﺀ‪ ،‬ﺃﻭ ﺧﻄﺎﺏ‪ ،‬ﺃﻭ ﺳﺆﺍﻝ ﻳﻮﺟﻬﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﳛﻜﻴﻪ ﻣﻮﺟﻬﹰﺎ ﺇﱃ ﻣﻨـﺎﺩﻯ ﺃﻭ‬
‫ﳐﺎﻃﺐ ﺃﻭ ﳐﺎﻃﺒﲔ‪ ،‬ﺣﻮﻝ ﺃﻣﺮ ﻫﺎﻡ ‪ ...‬ﺑﻘﺼﺪ ﺗﻮﺟﻴﻬﻬﻢ‪ ،‬ﺃﻭ ﺗﻮﺟﻴﻪ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺇﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻭ ﺇﱃ‬
‫ﲢﻘﻴﻖ ﻫﺪﻑ ﻣﻌﲔ ﺃﻭ ﺍﻟﻘﻴﺎﻡ ﺑﺴﻠﻮﻙ ﻓﻜﺮﻱ ﺃﻭ ﺍﻋﺘﻘﺎﺩﻱ ﺃﻭ ﺍﺟﺘﻤـﺎﻋﻲ ﺃﻭ ﺃﺧﻼﻗـﻲ ﺃﻭ ﺗﻌﺒـﺪﻱ‪،‬‬
‫ﻭﻋﺪﺩﻧﺎﻩ ﺣﻮﺍﺭﹰﺍ ﻣﻊ ﺗﻘﺪﻳﺮﻧﺎ ﻻﺳﺘﺠﺎﺑﺔ ﺍﳌﺨﺎﻃﺐ ﺃﻭ ﲡﺎﻭﺑﻪ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﺃﻭ ﻣﻊ ﻣﻼﺣﻈﺔ ﺟﻮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺃﻭ ﺍﻟﻨﺪﺍﺀ ﺍﳌﻄﺮﻭﺡ«)‪.(١‬‬
‫ﻭﻳﺆﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺇﺩﺧﺎﻟﻪ ﻟﻜﻞ ﻧﺪﺍﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﻮﺍﺭ‪.‬‬
‫ﻭﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﹸﻌﺘﻤﺪ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻮ‪:‬‬
‫ﲡﺎﻭﺏ ﻭﻣﺮﺍﺟﻌﺔ ﺑﲔ ﻃﺮﻓﲔ ﺍﺛﻨﲔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺃﻳ‪‬ﺎ ﻛﺎﻥ ﻋﺪﺩﻫﻢ ﺃﻭ ﻧﻮﻋﻬﻢ‪ ،‬ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﻳﻬﻢ ﻛـﻼ‬
‫ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺑﺄﻱ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﳌﻨﺎﺳﺒﺔ ﻷﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﻭﻇﺮﻭﻓـﻪ‪ ،‬ـﺪﻑ‬
‫ﺍﻹﻗﻨﺎﻉ ﺃﻭ ﺗﻘﺮﻳﺐ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪.‬‬
‫• ﺍﻵﺑﺎﺀ‪ ،‬ﺍﻷﺑﻨﺎﺀ‪:‬‬
‫»ﺍ َﻷﺑ‪‬ﻮﺍ ‪‬ﻥ ﺍ َﻷﺏ‪ ‬ﻭﺍ ُﻷﻡ‪ ،(٢)«‬ﻓﺘﺸﻤﻞ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﺐ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫـﻮ‪:‬‬
‫»ﺇﻋﻄﺎﺀ ﺍﻟﺸﻲﺀ ﺣﻜﻢ ﻏﲑﻩ‪ .‬ﻭﻗﻴﻞ ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﳌﻐﻠﻮﺑﲔ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﺇﻃﻼﻕ ﻟﻔﻈﻪ ﻋﻠﻴﻬﻤﺎ؛ ﺇﺟﺮﺍﺀ‬
‫ﻟﻠﻤﺨﺘﻠﻔﲔ ﳎﺮﻯ ﺍﳌﺘﻔﻘﲔ‪...‬ﻭﻫﻮ ﺃﻧﻮﺍﻉ ﻣﻨﻬﺎ ﺗﻐﻠﻴﺐ ﺍﳌﺬﻛﺮ«)‪ ،(٣‬ﻭﻳ‪‬ﻤﱠﺜﻞ ﻹﻃﻼﻕ ﺍﻷﺑﻮﻳﻦ ﻭﺍﳌﺮﺍﺩ ‪‬ﻤﺎ‬
‫ﮏ‬ ‫ﺍﻟﺴـﻼﻡ‪ :‬ﭽژ ﮋ ڑ ﮍ ﮎ‬ ‫ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﲟﺎ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ ﻋﻠﻴـﻪ‬
‫ﮐﮑﭼ ]ﻳﻮﺳﻒ‪ .[١٠٠ :‬ﺇﺫ ﺍﳌﺮﺍﺩ ﺑﺄﺑﻮﻳﻪ‪ :‬ﺃﺑﺎﻩ ﻭﺃﻣﻪ؛ ﻷﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﺎﺱ ﻭﺍﳌﺘﻌﺎﺭﻑ‬
‫ﺑﻴﻨﻬﻢ ﰲ ﺃﺑﻮﻳﻦ)‪ .(٤‬ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﺍﳉﻤﻊ‪ :‬ﺍﻵﺑﺎﺀ‪ ،‬ﻓﺎﻵﺑﺎﺀ ﲨﻊ ﺍﻷﺏ‪ ،‬ﻭﻭﻓﻖ ﻗﺎﻋﺪﺓ ﺍﻟﺘﻐﻠﻴﺐ؛ ﻓﺈﻥ‬
‫ﺍ ﹸﳌﺮﺍﺩ ‪‬ﻢ ﰲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﻛﻼ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ‪ ،‬ﺃﻱ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ‪-‬ﺇﻻ ﺇﺫﺍ ﺩﻋـﺖ ﺍﳊﺎﺟـﺔ‬
‫ﻟﺘﺨﺼﻴﺺ ﺃﺣﺪﳘﺎ ﺑﺎﳋﻄﺎﺏ‪ ،‬ﻓﻴ‪‬ﺸﺎﺭ ﻟﺬﻟﻚ ﰲ ﳏﻠﻪ‪.-‬‬
‫ﻭﻣﺜﻞ ﻣﺎ ﺳﺒﻖ ﻳ‪‬ﻘﺎﻝ ﰲ ﻟﻔﻈﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﺐ ﺗﺸﻤﻞ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺇﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ)‪.(٥‬‬
‫• ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ‪:‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺤﻼﻭﻱ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﳊﻮﺍﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪. ١٤‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪٢٠٠٠ ،‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٤٣‬‬
‫)‪ (٣‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪،‬‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٠٢‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺿﺒﻂ ﻭﺗﻮﺛﻴﻖ‪ :‬ﺻﺪﻗﻲ ﲨﻴﻞ ﺍﻟﻌﻄﺎﺭ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪١٤٢١ ،‬ﻫــ‪-‬‬
‫‪٢٠٠١‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.٧٧‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺃﻳﻮﺏ ﺑﻦ ﻣﻮﺳﻰ ﺍﳊﺴﻴﲏ‪ ،‬ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻁ‪ ،٢‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٩ ،‬ﻫـ‪١٩٩٨-‬ﻡ‪ ،‬ﺹ‪.٢٧‬‬
‫ﺗﻘﺼﺪ ﺍﻟﺒﺎﺣﺜﺔ ‪‬ﺎ‪ ،‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳋﺎﺻﺔ ﲝﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟـﱵ‬
‫ﺣﺼﻞ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﳊﻮﺍﺭ‪.‬‬
‫• ﺍﳌﻨﻬﺠﻴﺔ‪:‬‬
‫ﺍﳌﻨﻬﺠﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻔﻌﻞ »‪ ‬ﺞ«‪ ،‬ﻳﻘﺎﻝ ﻃﺮﻳﻖ ﹾ‪ ‬ﺞ‪ :‬ﺃﻱ ﺑﲔ ﻭﺍﺿﺢ)‪ .(١‬ﻭﻳﺴﺘﺨﺪﻡ ﻟﻔـﻆ‬
‫ﺍﳌﻨﻬﺠﻴﺔ ‪ Methodology‬ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺍﻟﻌﻠﻢ ﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﻭﺍﻟﱵ ﺗﺆﺛﺮ ﰲ ﳏﺘﻮﺍﻩ‬
‫ﻭﻣﻨﺎﻫﺠﻪ ﺍﻟﺒﺤﺜﻴﺔ‪ ،‬ﻭﻫﻲ ﺑﺬﻟﻚ ﲣﺘﻠﻒ ﻋﻦ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻭﺍﻟﱵ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺩﺭﺍﺳـﺔ ﺍﻹﺟـﺮﺍﺀﺍﺕ‬
‫ﻭﺍﳋﻄﻮﺍﺕ ﺍﳌﻨﻈﻤﺔ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻟﺒﺎﺣﺚ ﰲ ﻣﻌﺎﳉﺔ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﺑﺪﺭﺍﺳﺘﻬﺎ ﻣﻦ ﺃﺟﻞ ﺍﻹﺟﺎﺑﺔ‬
‫ﻋﻠﻰ ﺃﺳﺌﻠﺔ ﺍﻟﺒﺤﺚ ﻭﺍﺧﺘﺒﺎﺭ ﻓﺮﺿﻴﺎﺗﻪ)‪ .(٢‬ﻭﻋﻠﻴﻪ ﻓﻤﻨﻬﺠﻴﺔ ﺍﻟﺒﺤﺚ ﺗﺮﺗﻔﻊ ﳌﺴﺘﻮﻯ ﺃﻋﻠﻰ ﻟﺘﻬﺘﻢ ﺑﺎﻟﺒﺤﺚ‬
‫ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺒﺤﺜﻴﺔ ﻣﻦ ﻓﻠﺴﻔﺎﺕ ﻣﻮﺟﻬﺔ‪.‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺍﻹﺟﺮﺍﺋﻲ ﻟﻠﻤﻨﻬﺠﻴﺔ‪:‬‬
‫ﻫﻲ ﺍﻷﺳﺲ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺍﳊـﻮﺍﺭ‪،‬‬
‫ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻦ ﺍﳊﻮﺍﺭ‪.‬‬

‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪:‬‬
‫ﻭﺟﺪﺕ ﺍﻟﺒﺎﺣﺜﺔ ﺃﺭﺑﻊ ﺩﺭﺍﺳﺎﺕ ﳝﻜﻦ ﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﺗﻨﺎﻭﻟﺖ ﻛﻞ ﻣﻨﻬﺎ ﺍﳊـﻮﺍﺭ ﰲ‪ :‬ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺃﻭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻂ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ‪:‬‬
‫)‪(٣‬‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫ﺍﲣﺬ ﺍﻟﺒﺎﺣﺚ ﰲ ﺩﺭﺍﺳﺘﻪ ﻣﻨﻬﺠ‪‬ﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﺴﺘﻮﻋﺒﺔ ﳌﻌﻈﻢ ﺗﻔﺎﺳﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﰲ‬
‫ﺁﻳﺎﺕ ﺍﻟﻘﺼﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﺍﺳﺘﺨﻼﺹ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﰒ ﺍﻟﺘﻘﺎﻁ ﺍﻟﻌﱪ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﱵ ﻳﺬﻛﺮﻫﺎ ﺍﳌﻔﺴﺮﻭﻥ‬
‫ﰲ ﺛﻨﺎﻳﺎ ﻛﻼﻣﻬﻢ‪ ،‬ﻣﻊ ﺍﻟﺮﺟﻮﻉ ﻟﻠﻜﺘﺐ ﺍﻟﱵ ﲤﺲ ﺟﻮﺍﻧﺐ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭ ‪‬ﺫﻛﺮ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴـﺔ‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﻣﻨﻬﺎ‪ ،‬ﻣﻊ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺈﻳﺮﺍﺩ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺍﻟﺘﻌﺮﻳﻒ ‪‬ﺎ‪ ،‬ﻭﺇﺑﺮﺍﺯ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻼﻏﻴﺔ‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.٣٦٥‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﻘﻴﺐ‪ ،‬ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﺘﺮﺑﻮﻱ ﳕﻮﺫﺟﹰﺎ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴـﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ ﺍﻟﻌـﺮﰊ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪،‬‬
‫‪١٤٢٥‬ﻫـ‪٢٠٠٤ -‬ﻡ‪ ،‬ﺹ‪.٢٤‬‬
‫)‪ (٣‬ﻋﻤﺎﺩ ﺯﻫﲑ ﺣﺎﻓﻆ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻣﻨﺸﻮﺭﺓ(‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤١٠ ،‬ﻫـ‪١٩٩٠-‬ﻡ‪) .‬ﺟﺎﻣﻌﺔ‬
‫ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ(‪.‬‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺘﻠﻚ ﺍﻵﻳﺎﺕ‪ ،‬ﰒ ﺫﻛﺮ ﺃﻭﺟﻪ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺑﻌﺾ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻣﻊ ﺍﻻﻟﺘـﺰﺍﻡ‬
‫ﺑﺎﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺃﻥ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺇﺩﺭﺍﻙ ﻣﺴﺆﻭﻟﻴﺘﻬﻢ ﺍﻟﻌﻈﻴﻤﺔ ﲡﺎﻩ ﺃﺑﻨﺎﺋﻬﻢ ﰲ ﺩﻋﻮ‪‬ﻢ ﺇﱃ‬
‫ﺍﻻﻟﺘﺰﺍﻡ ﺑﺪﻳﻦ ﺍﷲ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺣﺮﺹ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺇﺻﻼﺡ ﺁﺑﺎﺋﻬﻢ ﺇﻥ ﻭﺟﺪﻭﺍ ﻓﻴﻬﻢ ﺍﳓﺮﺍﻓﹰﺎ‪ ،‬ﻣﻊ ﻣﺮﺍﻋﺎﺓ‬
‫ﺍﻷﺩﺏ ﰲ ﺩﻋﻮ‪‬ﻢ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﻣﺮﺍﻋﺎﺓ ﺍﳊﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻸﺑﻨﺎﺀ‪ ،‬ﻭﻣﻌﺎﳉﺔ ﺃﺧﻄﺎﺋﻬﻢ ﲝﻜﻤﺔ‪ ،‬ﻭﺿـﺮﻭﺭﺓ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻋﺎﺓ ﺇﱃ ﺍﷲ‪.‬‬
‫ﺗﻠﺘﻘﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﻣﻊ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻌﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﻭﲣﺘﻠﻒ ﻣﻌﻬﺎ‬
‫ﰲ ﻛﻮﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺩﺭﺍﺳﺔ ﺗﻔﺴﲑﻳﺔ ﺑﺎﳌﻘﺎﻡ ﺍﻷﻭﻝ‪ ،‬ﺘﻢ ﺑﺪﺭﺍﺳﺔ ﲨﻴﻊ ﺁﻳﺎﺕ ﺍﻟﻘﺼﺔ ﰲ ﲨﻴـﻊ‬
‫ﻣﻮﺍﻗﻌﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺫﻛﺮ ﻣﺴﺎﺋﻞ ﺗﺮﺩ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺮﺟﻴﺢ ﺑﻴﻨﻬﺎ‪ ،‬ﺣﱴ ﺍﻟﻘﺼﺺ ﺍﻟﱵ ﱂ ﻳﺮﺩ ﻓﻴﻬـﺎ‬
‫ﻧﺺ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻭﲤﺘﺪ ﻛﺬﻟﻚ ﻟﺘﺸﻤﻞ ﻗﺼﺺ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺍﻟـﱵ ﺟـﺎﺀﺕ ﻋـﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﺩﺭﺍﺳﺔ ﺗﺮﺑﻮﻳﺔ ‪‬ﺘﻢ ﺑﺪﺭﺍﺳﺔ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺣﺼﻞ ﻓﻴﻬﺎ ﺍﳊـﻮﺍﺭ‬
‫ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﺩﻭﻥ ﻏﲑﻫﺎ‪ ،‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺄﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﺑﻴﻨﻬﻢ ﻣـﻦ ﺧـﻼﻝ‬
‫ﺍﻟﻨﺺ ﺍﳊﻮﺍﺭﻱ‪ ،‬ﻣﻊ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳉﺎﻧﺐ ﺍﻟﺘﻄﺒﻴﻘﻲ‪ ،‬ﻭﺍﺳﺘﺨﻼﺹ ﻣﻨﻬﺠﻴﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺲ‬
‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﺃﺳﺎﻟﻴﺐ ﻗﺮﺁﻧﻴﺔ ﳐﺘﻠﻔﺔ‪.‬‬
‫)‪(١‬‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﳊﻮﺍﺭ ﺁﺩﺍﺑﻪ ﻭﺿﻮﺍﺑﻄﻪ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫ﻼ ﻋﻠﻤﻴﹰﺎ ﺷﺮﻋﻴﹰﺎ ﻋﻦ ﻃﺮﻳﻖ ﺭﺑﻄﻪ ﺑﻨﺼـﻮﺹ‬ ‫ﺍﺳﺘﻬﺪﻓﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺗﺄﺻﻴﻞ ﺁﺩﺍﺏ ﺍﳊﻮﺍﺭ ﺗﺄﺻﻴ ﹰ‬
‫ﺍﻟﻮﺣﻲ ﻣﺒﺎﺷﺮﺓ‪ .‬ﺍﻋﺘﻤﺪ ﻣﻨﻬﺞ ﺍﻟﺒﺎﺣﺚ ﻓﻴﻬﺎ ﻋﻠﻰ ﲨﻊ ﻭﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺘﺸـﺎ‪‬ﺔ ﻭﺍﳌﺘﻔﺮﻗـﺔ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻴﻪ‪ ،‬ﻣﻊ ﺇﺿﺎﻓﺔ ﺍﻟﺴﲑ ﻭﺍﻷﺣﺪﺍﺙ ﻭﺍﳌﻮﺍﻗﻒ ﳑﺎ ﻟﻪ ﺗﻌﻠـﻖ ﺑﺎﳌﻮﺿـﻮﻉ‪ ،‬ﰒ ﺭﺗـﺐ‬
‫ﺍﻟﻨﺼﻮﺹ ﻣﻮﺿﻮﻋﻴﹰﺎ ﺣﺴﺐ ﺍﻵﺩﺍﺏ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ‪ ،‬ﰒ ﻗﺎﻡ ﺑﺪﺭﺍﺳـﺔ ﻫـﺬﻩ ﺍﻟﻨﺼـﻮﺹ ﻭﲢﻠﻴﻠـﻬﺎ‬
‫ﻭﺍﺳﺘﺨﺮﺍﺝ ﻣﺎ ﻇﻬﺮ ﻟﻪ ﻣﻦ ﺍﻵﺩﺍﺏ‪ ،‬ﻣﺴﺘﻨﲑﹰﺍ ﺑﺸﺮﻭﺡ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﻗﻮﺍﳍﻢ‪ ،‬ﰒ ﺫﻛﺮ ﻃﺮﻳﻘﺘﻪ ﰲ ﺗﺼـﻨﻴﻒ‬
‫ﺍﻵﺩﺍﺏ ﻭﺗﻘﺴﻴﻢ ﺍﻷﺑﻮﺍﺏ ﻭﺍﳌﺒﺎﺣﺚ‪.‬‬
‫ﻛﺎﻥ ﻣﻦ ﺃﺑﺮﺯ ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﺍﻷﺩﺏ ﰲ ﺍﳊﻮﺍﺭ ﻻ ﻳﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺍﳊﻮﺍﺭ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻧﻪ ﻳﻨﺒﻐﻲ‬
‫ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻻ ﻳﺘﺠﺎﺳﺮ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﻣﺎ ﱂ ﳛﻘﻖ ﺍﻷﻫﻠﻴﺔ ﰲ ﻫﺬﺍ‪ ،‬ﻭﺍﻗﺘﺮﺡ ﲨﻊ ﻭﲢﻘﻴـﻖ‬
‫ﻭﺩﺭﺍﺳﺔ ﻣﺎ ﳝﻜﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﺇﺑﺮﺍﺯﻫﺎ ﰲ ﻣﻮﺳـﻮﻋﺔ ﺃﻭ ﻣﺆﻟـﻒ‬

‫)‪ (١‬ﳛﻲ ﺑﻦ ﳏﻤﺪ ﺣﺴﻦ ﺯﻣﺰﻣﻲ‪ ،‬ﺍﳊﻮﺍﺭ ﺁﺩﺍﺑﻪ ﻭﺿﻮﺍﺑﻄﻪ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻣﻨﺸﻮﺭﺓ(‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﺮﺍﺙ‪ ،‬ﻣﻜـﺔ‬
‫ﺍﳌﻜﺮﻣﺔ‪١٤١٤ ،‬ﻫـ‪١٩٩٤‬ﻡ‪) .‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤١٣ ،‬ﻫـ(‪.‬‬
‫ﺧﺎﺹ‪ ،‬ﺗﺮﺗﺐ ﺣﺴﺐ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ ﻭﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻣﺜﻞ ﺃﻥ ﲡﻤﻊ ﺍﳊﻮﺍﺭﺍﺕ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘـﺎﺏ ﰲ ﻗﺴـﻢ‬
‫ﺧﺎﺹ‪ ،‬ﻭﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﻗﺴﻢ ﺁﺧﺮ‪.‬‬
‫ﺗﻠﺘﻘﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﻣﻊ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺑﻴﺎﻥ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﲣﺘﻠﻒ ﻣﻌﻬﺎ ﰲ ﻛـﻮﻥ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺩﺭﺍﺳﺔ ﺍﻋﺘﻨﺖ ﺑﺎﻵﺩﺍﺏ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻷﺻﻮﻝ ﺍﳌﻨﻬﺠﻴـﺔ ‪ -‬ﻣـﻊ‬
‫ﺗﺪﺍﺧﻠﻬﺎ ﺃﺣﻴﺎﻧﺎ ﻣﻊ ﺍﻷﺻﻮﻝ ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﺒﺎﺣﺚ‪ -‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﺩﺍﺏ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﻛـﻞ ﺁﻳـﺎﺕ‬
‫ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻓﻖ ﺗﺼﻨﻴﻒ ﺍﻟﺒﺎﺣﺚ ﳍﺎ‪ ،‬ﰲ ﺣﲔ ‪‬ﺘﻢ ﺍﻟﺪﺭﺍﺳـﺔ ﺍﳊﺎﻟﻴـﺔ‬
‫ﺑﺪﺭﺍﺳﺔ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻘﻂ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﺫﻛﺮ ﺁﻳـﺎﺕ ﺍﳊـﻮﺍﺭ‬
‫ﺍﻟﺬﻱ ﺩﺍﺭ ﺑﲔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ ﻭﻗﻮﻣﻪ ﺿﻤﻦ ﻣﻮﺿﻮﻉ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺩﻭﻥ ﺃﻱ ﺗﻌﻠﻴـﻖ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺍﺣﺘﻮﺕ ﺇﻟﻴﻪ ﻣﻦ ﺟﻮﺍﻧﺐ ﺗﺮﺑﻮﻳﺔ‪.‬‬
‫)‪(١‬‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﳊﻮﺍﺭ ﺁﺩﺍﺑﻪ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﺳﺘﻬﺪﻓﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻌﺮﻳﻒ ﲟﻌﲎ ﺍﳊﻮﺍﺭ ﻭﺩﻭﺍﻋﻴﻪ ﻭﻋﻮﺍﺋﻘﻪ ﻭﺑﻴﺎﻥ ﺃﻧﻮﺍﻉ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺁﺩﺍﺏ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺇﺑﺮﺍﺯ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻠﺤﻮﺍﺭ ﰲ ﺍﻷﺳﺮﺓ ﻭﺍﳌﺪﺭﺳﺔ ﻭﺍ‪‬ﺘﻤـﻊ‪،‬‬
‫ﻭﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻵﺩﺍﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻷﺳﺮﺓ ﻭﺍﳌﺪﺭﺳﺔ ﻭﺍ‪‬ﺘﻤﻊ‪ .‬ﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﻓﻴﻬـﺎ ﺍﳌﻨـﻬﺞ‬
‫ﺍﻟﻮﺻﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻻﺳﺘﻨﺒﺎﻃﻴﺔ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺑﺮﺯ ﻧﺘﺎﺋﺠﻬﺎ ﺃﻥ ﺍﳊﻮﺍﺭ ﻳﺄﰐ ﲟﻌﲎ ﺍﳌﺮﺍﺟﻌـﺔ ﰲ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺃﻥ ﻛﻠﻤﺔ ﺍﳊﻮﺍﺭ ﱂ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺑﻠﻔﻈﻬﺎ ﻭﺇﳕﺎ ﻣﺸﺘﻘﺎ‪‬ﺎ‪ ،‬ﻭﺃﻥ ﺍﳊﻮﺍﺭ ﺑﺪﻭﻥ ﺁﺩﺍﺑـﻪ‬
‫ﻻ ﻳﻨﻔﻊ ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﻧﺘﺎﺋﺠﻪ ﺳﻠﺒﻴﺔ‪ ،‬ﻛﺬﻟﻚ ﺣ ﱠﺬﺭﺕ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ ﺍﺳﺘﻐﻼﻝ ﺍﳊـﻮﺍﺭ ﰲ ﺍﻟـﺪﻋﻮﺍﺕ‬
‫ﺍﳌﺸﺒﻮﻫﺔ ﻭﺑﺚ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻨﺤﺮﻓﺔ‪.‬‬
‫ﺗﻠﺘﻘﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﻣﻊ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺑﻴﺎﻥ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺗﻘﺪﱘ ﺗﻄﺒﻴﻘﺎﺕ ﺗﺮﺑﻮﻳﺔ‬
‫ﻟﻸﺳﺮﺓ‪ .‬ﻭﲣﺘﻠﻒ ﻋﻨﻬﺎ ﰲ ﻛﻮﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺗﻨﺎﻭﻟﺖ ﺑﺎﻟﺬﻛﺮ ﺃﻧﻮﺍﻉ ﺍﳊﻮﺍﺭ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﺍﺧﺘﺼﺖ‪ ،‬ﻭﺭﻛﺰﺕ ﻋﻠﻰ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻛﺄﺣﺪ‬
‫ﺃﻧﻮﺍﻉ ﺍﳊﻮﺍﺭ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺷﲑ ﺇﻟﻴﻪ ﰲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻛﻨﻤﻮﺫﺝ ﻣﻦ ﳕﺎﺫﺝ‬
‫ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﻓﻘﻂ‪.‬‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺒﺎﺣﺚ ﰲ ﺗﻮﺻﻴﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺇﱃ ﺩﺭﺍﺳﺔ ﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺭﺍﺩﺕ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﻘﻴﺎﻡ‬

‫)‪ (١‬ﺧﺎﻟﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻭﺻﻞ ﺍﳌﻐﺎﻣﺴﻲ‪ ،‬ﺍﳊﻮﺍﺭ ﺁﺩﺍﺑﻪ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻣﻨﺸﻮﺭﺓ((‪ ،‬ﻁ‪ ،٢‬ﻣﺮﻛـﺰ ﺍﳌﻠــﻚ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺤﻮﺍﺭ ﺍﻟﻮﻃﲏ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪) .‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪،‬ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳌﻘﺎﺭﻧﺔ‪،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣـﺔ‪،‬‬
‫‪١٤٢٣‬ﻫـ(‪.‬‬
‫ﺑﻪ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﻛﻞ ﻧﺼﻮﺹ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ ﺍﻟـﱵ‬
‫ﺟﺎﺀﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻻﺳﺘﻨﺒﺎﻁ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﺍﻟﻘﺮﺁﻥ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑـﺎﺀ ﻣـﻊ ﺍﻷﺑﻨـﺎﺀ‪،‬‬
‫ﻭﺗﻮﻇﻴﻔﻬﺎ ﻣﻦ ﺧﻼﻝ ﺗﺼﻮﺭ ﻣ‪‬ﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻫﻮ ﻣـﺎ ﱂ ﺗﺸـﺘﻤﻞ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫)‪(١‬‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻌﺎﳌﻪ ﻭﺃﻫﺪﺍﻓﻪ‬
‫ﺍﲣﺬﺕ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﺩﺭﺍﺳﺘﻬﺎ ﻣﻨﻬﺠﹰﺎ ﻣﻮﺿﻮﻋﻴﹰﺎ‪ ،‬ﺣﺎﻭﻟﺖ ﻣﻦ ﺧﻼﻟﻪ ﺩﺭﺍﺳﺔ ﺍﳊﻮﺍﺭ ﻣﻦ ﺟﻮﺍﻧﺒﻪ‬
‫ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻣﻦ ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﻭﺩﺭﺍﺳﺔ ﻧﺼﻮﺹ ﺍﳊﻮﺍﺭ‪ ،‬ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﺑﺸﺮﻭﺡ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻭﺃﻗﻮﺍﳍﻢ ﰲ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ‪ .‬ﻣﻊ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﺳﺘﺨﻼﺹ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻌﱪ‪.‬‬
‫ﻭﻛﺎﻥ ﻣﻦ ﻧﺘﺎﺋﺠﻬﺎ ﺍﺧﺘﻼﻑ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﻣﻊ ﻛﻞ ﻓﺌﺔ ﻣﻦ ﺍﳌﺨﺎﻃﺒﲔ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ ﻃﺮﻳﻘﺔ ﺍﻟﺪﻋﻮﺓ ﺇﱃ‬
‫ﺍﷲ ﲟﺎ ﻳﻨﺎﺳﺐ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﶈﺎﻭﺭ ﻣﻌﺎﻧﺪﺍ ﳛﺘـﺎﺝ‬
‫ﺍﻟﻘﻮﺓ ﻭﺍﻟﻐﻠﻈﺔ‪ .‬ﻭﺃﻥ ﺍﳊﻮﺍﺭ ﻳﺼﺪﺭ ﻣﻦ ﺍﻟﻔﺮﺩ ﻭﻳﺆﻳﺪﻩ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺴﻜﻮ‪‬ﻢ‪ ،‬ﻓﻴﻌﺪ ﺣﻮﺍﺭﺍ ﻣﻨﻬﻢ ﲨﻴﻌـﹰﺎ‪،‬‬
‫ﻭﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻟﺘﻜﺮﺍﺭ ﰲ ﺍﳊﻮﺍﺭ ﺃﻧﻪ ﰲ ﻛﻞ ﻣﺮﺓ ﻳﺰﻳﺪ ﻣﻌﲎ ﺟﺪﻳﺪﹰﺍ‪ ،‬ﻟﻠﺘـﺬﻛﲑ ﻭﺍﻟﻌﻈـﺔ‪ ،‬ﻭﻟﻠﺘﺄﻛﻴـﺪ‪،‬‬
‫ﻭﻷﻏﺮﺍﺽ ﻋﺪﻳﺪﺓ‪ ،‬ﳑﺎ ﳚﻌﻠﻪ ﻭﺟﻬﹰﺎ ﻣﻦ ﻭﺟﻮﻩ ﺍﻹﻋﺠﺎﺯ‪.‬‬
‫ﺗﻠﺘﻘﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﻟﻴﺔ ﻣﻊ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺫﻛﺮ ﺧﺼﺎﺋﺺ‬
‫ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﲣﺘﻠﻒ ﻣﻌﻬﺎ ﰲ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺩﺭﺍﺳﺔ ﺩﻋﻮﻳﺔ ﺍﻫﺘﻤﺖ ﺑﻌﺮﺽ ﺃﻧﻮﺍﻉ ﺍﳊـﻮﺍﺭ‬
‫ﺍﻟﻘﺮﺁﱐ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺣﲔ ﲢﺪﺛﺖ ﻋﻦ ﺍﳊﻮﺍﺭ ﺑﲔ ﺑﲏ ﺍﻟﺒﺸﺮ‪ ،‬ﺃﺷﺎﺭﺕ ﺇﺷـﺎﺭﺓ ﻋـﺎﺑﺮﺓ ﻻ‬
‫ﺗﺘﺠﺎﻭﺯ ﺍﻷﺳﻄﺮ ﺇﱃ ﺍﳊﻮﺍﺭ ﺑﲔ ﻃﺮﻓﲔ ﻣﻔﺮﺩﻳﻦ‪ ،‬ﻭﺫﻛﺮﺕ ﻣﺜﺎﻝ ﻭﺍﺣﺪﹰﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻮﺍﺭ )ﲢﺖ ﻋﻨﻮﺍﻥ‬
‫ﺍﻷﻧﺒﻴﺎﺀ(‪ ،‬ﻭﻫﻮ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺩﺍﺭ ﺑﲔ ﻳﻮﺳﻒ ﻭﺃﺑﻴﻪ‪ ،‬ﻭﺫﻛﺮﺕ ﺍﻟﻘﺼﺔ ﻣﻊ ﺍﻵﻳﺎﺕ ﻓﻘﻂ‪ ،‬ﻭﱂ ﺗﺘﻄـﺮﻕ‬
‫ﻟﺘﺤﻠﻴﻞ ﻫﺬﺍ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻣﺎ ﺍﻧﻄﻮﻯ ﻋﻠﻴﻪ ﻣﻦ ﻣﻌﺎﱐ ﺗﺮﺑﻮﻳﺔ‪ ،‬ﻳﻤﻜﻦ ﺃﻥ ‪‬ﺗﺘﺨﺬ ﻣﻨﻬﺠﹰﺎ ﻟﻶﺑﺎﺀ ﻭﺍﻷﺑﻨـﺎﺀ ﰲ‬
‫ﺣﻮﺍﺭﻫﻢ ﻣﻌﹰﺎ‪.‬‬
‫ﻣﻦ ﺧﻼﻝ ﻋﺮﺽ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺟﺪﺕ ﺍﻟﺒﺎﺣﺜﺔ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﱂ ﺗﻔﺮﺩ ﺣـﻮﺍﺭ‬
‫ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺴﺘﻘﻼ ﻭﺗﺘﻨﺎﻭﻟﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻟﺒﻴﺎﻥ‪ .‬ﻭﻗﺪ ﺃﻭﺻـﺖ ﺍﻟﺪﺭﺍﺳـﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ ﺑﺪﺭﺍﺳﺔ ﺃﻧﻮﺍﻉ ﺍﳊﻮﺍﺭ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺍﻟﱵ ﻣـﻦ ﺑﻴﻨـﻬﺎ‬
‫ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫)‪ (١‬ﺳﻨﺎﺀ ﺑﻨﺖ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﷲ ﻋﺎﺑﺪ‪ ،‬ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻌﺎﳌﻪ ﻭﺃﻫﺪﺍﻓﻪ‪) ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘـﻮﺭﺍﻩ ﻣﻨﺸـﻮﺭﺓ(‪ ،‬ﺩﺍﺭ ﺍﻷﻧـﺪﻟﺲ ﺍﳋﻀـﺮﺍﺀ‪ ،‬ﺟـﺪﺓ‪،‬‬
‫‪١٤٢٥‬ﻫـ‪٢٠٠٤-‬ﻡ‪) .‬ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻟﻠﺒﻨﺎﺕ‪ ،‬ﻗﺴﻢ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﺟﺪﺓ‪١٤٢٠ ،‬ﻫـ‪١٩٩٩-‬ﻡ(‪.‬‬
‫ﻭﺣﻴﺚ ﺃﻥ ﻣﻌﲔ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﻀﺐ ﻓﺈﻥ ﺍﻟﺒﺎﺣﺜﺔ ﻟﺘﺄﻣﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﻮﻥ ﰲ ﺳـﻌﻴﻬﺎ ﳓـﻮ‬
‫ﺩﺭﺍﺳﺔ ﻛﻞ ﻧﺼﻮﺹ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻟﻔﺘﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﻭﺍﻟﺒﻼﻏﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﰲ ﻫﺬﻩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﻣﻊ ﺑﻴﺎﻥ ﺃﺛﺮﻫﺎ ﰲ ﺗﺮﺑﻴـﺔ‬
‫ﺍﻷﺑﻮﻳﻦ ﻷﺑﻨﺎﺋﻬﻤﺎ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻨﻬﺠﻴﺔ ﻋﻠﻤﻴﺔ ﺃﺻﻴﻠﺔ ﺫﺍﺕ ﺃﺳﺲ ﻭﺃﺳـﺎﻟﻴﺐ ﻭﺍﺿـﺤﺔ‪ ،‬ﳝﻜـﻦ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﰲ ﻭﺿﻊ ﺗﺼﻮﺭ ﻣ‪‬ﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ .‬ﻓﺎﷲ ﺃﺳﺄﻝ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ‪.‬‬
 ‫‪ ‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎ�ﻲ‬
‫ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪:‬‬
‫ﺍﻟﺤﻭﺍﺭ ﻓﻲ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪:‬‬
‫ﺍﻟﺤﻭﺍﺭ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪:‬‬
‫ﺍﻟﺤﻭﺍﺭ ﻓﻲ ﺍﻻﺼﻁﻼﺡ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪:‬‬
‫ﺍﻟﺘﻁﻭﺭ ﺍﻟﺩﻻﻟﻲ ﻟﻤﺼﻁﻠﺢ ﺍﻟﺤﻭﺍﺭ‬
 ‫‪:‬‬

‫‪‬ﺪﻑ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻤﺎ ‪‬ﺪﻑ ﺇﻟﻴﻪ ﺍﺳﺘﺠﻼﺀ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﺣﻴـﺚ ﺃﻥ‬
‫ﺫﻟﻚ ﳑﺎ ‪‬ﻳﺴ ‪‬ﻬﻞ ﺍﻟﻌﻤﻞ ﰲ ﺑﻘﻴﺔ ﻓﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﳝﻨﺢ ﺗﺼﻮﺭ‪‬ﺍ ﻳﻔﻴﺪ ﰲ ﲨﻊ ﺍﳌﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻣﺎ ﻳﺪﺧﻞ‬
‫ﺿﻤﻦ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ‪ .‬ﻭﻳ‪‬ﻌﲔ ﻋﻠﻰ ﻭﺿﻮﺡ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﺪﻯ ﺍﻟﻘـﺎﺭﺉ؛ ﻓﻌﻠﻴـﻪ‬
‫ﻳﺘﻮﻗﻒ ﻓﻬﻤﻪ ﻟﻠﻤﺮﺍﺩ ﺧﻼﻝ ﻗﺮﺍﺀﺗﻪ ﻟﻔﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻓﻬﻮ ﻛﺎﳌﻨﺎﺭﺓ ﺍﳌﹸﺮﺷﺪﺓ ﻛﻠﻤﺎ ﺍﺳﺘﻤﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬

‫ﻭﺗﻐﺪﻭ ﺃﳘﻴﺔ ﲢﺮﻳﺮ ﺍﳌﺼﻄﻠﺢ ﻟﻠﻔﺌﺎﺕ ﺍﳌﺴﺘﻔﻴﺪﺓ ﻣﻦ ﺑﺎﺣﺜﲔ ﺃﻭ ﺁﺑﺎﺀ ﻭﺃﺑﻨﺎﺀ ﺿﺮﻭﺭﺓ ﻻ ﻏـﲎ‬
‫ﻋﻨﻬﺎ‪ ،‬ﺣﱴ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳍﺪﻑ ﺍﳌﻨﺸﻮﺩ ﻣﻦ ﺍﻟﺒﺤﺚ ﰲ ﺛﺒﺎﺕ ﻭﺭﺷﺪ‪ .‬ﻓﺎﻟﺒﻨﺎﺀ ﺍﻟﻘﻮﻱ ﻻﺑﺪ‬
‫ﺃﻥ ﻳﺸﻴﺪ ﻋﻠﻰ ﺃﺳﺎﺱ ﺛﺎﺑﺖ ﻭﻣﺘﲔ‪.‬‬

‫ﻭﰲ ﺛﻨﺎﻳﺎ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﺗﺘﻢ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ ﻣﻦ ﺃﺳﺌﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﻣﺎ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ‬
‫ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ؟ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﻣﻌﺎﺟﻢ ﺍﻟﻠﻐﺔ‪ ،‬ﳌﻌﺮﻓﺔ ﺃﺻـﻮﻝ ﺍﳌﺼـﻄﻠﺢ‬
‫ﻭﻛﻴﻒ ﻛﺎﻥ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﰊ ﻟﻪ‪ ،‬ﻳﻠﻲ ﺫﻟﻚ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﻋـﻦ ﻣﻌـﲎ ﺍﳌﺼـﻄﻠﺢ‬
‫ﻭﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﻟﻪ‪ ،.‬ﰒ ﺍﳌﺒﺤﺚ ﺍﳋﺎﺹ ﺑﺎﳊﻮﺍﺭ ﰲ ﺍﻻﺻﻄﻼﺡ‪ ،‬ﻭﻣﻦ ﹶﺛ ﱠﻢ ﳏﺎﻭﻟﺔ ﻣﻌﺮﻓﺔ ﺍﻟﺘﻄـﻮﺭ‬
‫ﺍﻟﺬﻱ ﺣﺼﻞ ﰲ ﻣﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ ﻭﻣﻌﻨﺎﻩ‪ .‬ﻏﲑ ﺃﻥ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻗﺘﺼﺮﺕ ﰲ ﺩﺭﺍﺳﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬
‫ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﺑﺎﺏ ﺃﻥ ﺗﺮﻛﻴﺰ ﺍﳉﻬﺪ ﻭﺗﺴﻠﻴﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺟﺎﻧﺐ ﻭﺍﺣـﺪ‪ ،‬ﻭﲣﺼﻴﺼـﻪ‬
‫ﺑﺎﻟﺪﺭﺍﺳﺔ ﺃﻛﺜﺮ ﻓﺎﺋﺪﺓ‪.‬‬
 ‫א‬ ‫א‬ ‫‪:‬א‬ ‫א‬ ‫א‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺟﻮﻉ ﳌﻌﺎﱐ ﻛﻠﻤﺔ ﺍﳊﻮﺍﺭ ﻭﺍﺷﺘﻘﺎﻗﺎ‪‬ﺎ ﰲ ﻋﺪﺩ ﻣﻦ ﻣﻌـﺎﺟﻢ ﺍﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﺍﻷﺻﻴﻠﺔ‪ ،‬ﻭﻓﻖ ﺯﻣﻦ ﺗﺄﻟﻴﻔﻬﺎ‪ ،‬ﰒ ﺩﺭﺍﺳﺔ ﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﺣﻮﻝ ﻣﺎﺩﺓ ﺣﻮﺭ ﺃﻭ ﺣﺎﺭ ﺃﻭ ﺣـﲑ‪ ،‬ﺗﻮﺻـﻠﺖ‬
‫ﺍﻟﺒﺎﺣﺜﺔ ﺇﱃ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺗﻌﻮﺩ ﺇﱃ ﺃﺻﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﺿﻤﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ﻳﻨﺪﺭﺝ ﻋﺪﺩ ﻣـﻦ‬
‫ﺍﳌﻌﺎﱐ ﻛﻤﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ‪:‬‬
‫»ﺍﳊﹾﻮﺭ‪ :‬ﻣﺼﺪﺭ ﺣﺎﺭ ﳛﻮﺭ ‪‬ﺣﻮ‪‬ﺭﹰﺍ‪ ،‬ﺇﺫﺍ ﺭﺟﻊ«)‪» ،(١‬ﻓﻴﻘﺎﻝ ﺣﺎ ‪‬ﺭ ﺇﺫﺍ ﺭﺟ‪‬ﻊ‪...‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪" :‬ﺍﻟﺒﺎﻃ ﹸﻞ ﰲ‬
‫ﺺ«)‪ ،(٢‬ﻭﺍﻟﺘﺤﻮﻳ ‪‬ﺮ ﺍﻟﺘﺮﺟﻴﻊ)‪» .(٣‬ﻭﺍ ﹶﳌﺤ‪‬ﺎ ‪‬ﺭ‪ :‬ﺍﳌﺮﺟﻊ‪ .‬ﻭ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺣ‪‬ﻮ ﹴﺭ" ﺃﻱ ‪‬ﺭ ‪‬ﺟ ﹴﻊ ﻭ‪‬ﻧ ﹾﻘ ﹴ‬
‫ﳓﻦ ﺑﻨﻮ ﻋﺎﻣ ﹺﺮ ﺑ ﹺﻦ ﺫﹸﺑﻴﺎ ﹶﻥ ﻭﺍﻟـ‬
‫)‪(٥‬‬
‫ﺱ ﹶﻛﻬ‪‬ﺎ ﹴﻡ)‪ (٤‬ﻣ‪‬ﺤﹶﺎﺭ‪‬ﻫ‪ ‬ﻢ ﻟﻠ ﹸﻘﺒ‪‬ﻮ ﹺﺭ «‬
‫ـﻨﺎ ‪‬‬
‫ﳊ ‪‬ﻮﺭ‪ ‬ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻟﺸﻲﺀ ﺇﱃ ﻏﲑﻩ‪...‬ﻭﻛﻞ ﺷﻲﺀ ﻳﺘﻐﲑ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﻓﺈﻧﻚ ﺗﻘﻮﻝ ﺣﺎ ‪‬ﺭ ﳛﻮ ‪‬ﺭ‪،‬‬
‫»ﺍ ﹶ‬
‫ﻭﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﻭﻣﺎ ﺍﳌﺮ ُﺀ ﺇﻻ ﻛﺎﻟﺸ‪‬ﻬﺎﺏ ﻭﺿﻮﺋ‪‬ﻪ‬
‫)‪(٦‬‬
‫ﳛﻮ ‪‬ﺭ ﺭ‪‬ﻣﺎﺩﹰﺍ ﺑﻌﺪ ﹺﺇ ﹾﺫ ﻫ‪‬ﻮ ﺳ‪‬ﺎ ‪‬ﻃﻊ‪«‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﻈﻬﺮ ﺃﻧﻪ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻨﻘﺺ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺭﺟﻮﻋﹰﺎ ﺇﱃ ﺍﳊﺎﻝ ﺍﻷﻭﻝ‬
‫ﺃﻭ ﺃﻓﻀﻞ ﻣﻨﻪ‪،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ‪»:‬ﺍﳊﻮﺭ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻟﺸﻲﺀ ﻭﺇﱃ ﺍﻟﺸﻲﺀ«)‪،(٧‬ﻭﺟﺎﺀ ﰲ ﻣﻌﺠﻢ‬
‫ﺴﻨ‪‬ﺖ ﺣﺎﳍﺎ«)‪.(٨‬‬
‫ﺖ ﻭ ‪‬ﺣ ‪‬‬
‫ﺴ ‪‬ﻤ‪‬ﻨ ‪‬‬
‫ﺖ ﺍﻹﺑ ﹸﻞ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ‪‬ﻣﻬ‪‬ﺎﺯﹺﻳ ﹶﻞ ﹶﻓ ‪‬‬
‫ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ﰲ ﻣﺎﺩﺓ ﺭﺟﻊ‪» :‬ﻭﺃﹶﺭ ‪‬ﺟ ‪‬ﻌ ‪‬‬
‫ﳑﺎ ﻳﺪﺧﻞ ﰲ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﺍﳌﺴﻤﻴﺎﺕ‪ ،‬ﺇﻃﻼﻕ ﺍﺳﻢ ﺍ َﻷ ‪‬ﺣﻮ‪‬ﺭ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻓﻴﻘـﺎﻝ‪» :‬ﻣـﺎ‬
‫ﻳﻌﻴﺶ ﻓﻼ ﹲﻥ ﺑﹶﺄ ‪‬ﺣ ‪‬ﻮ ‪‬ﺭ ﺃﹶﻱ ﻣﺎ ﻳﻌﻴﺶ ﺑﻌﻘﻞ ﻳﺮﺟﻊ ﺇﹺﻟﻴﻪ«)‪ ،(٩‬ﻭﻭﺟﻪ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻷﺣﻮﺭ‪ :‬ﲢﻘﻖ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ‬

‫)‪ (١‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﲨﻬﺮﺓ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺭﻣﺰﻱ ﻣﻨﲑ ﺑﻌﻠﺒﻜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪١٩٨٧ ،‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪. ٥٢٥‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪١٤١١ ،‬ﻫـ‪١٩٩١-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪،‬‬
‫ﺹ‪.١١٧‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٢٩‬‬
‫)‪ (٤‬ﺭﺟﻞ ﻛﻬﺎﻡ ﺃﻱ ﺛﻘﻴﻞ ﻣ‪‬ﺴﻦ‪ ) .‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.(١٢٧‬‬
‫)‪ (٥‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺍﻟﺼﺤﺎﺡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﻋﻄﺎﺭ‪،‬ﻁ‪،٤‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪١٩٩٠ ،‬ﻡ‪،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪،‬ﺹ‪٦٤٠‬‬
‫)‪ (٦‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٢٧‬‬
‫)‪ (٧‬ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﳊﺴﻴﲏ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻌﺰﺑﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪١٣٨٦ ،‬ﻫـ‪١٩٦٧-‬ﻡ‪ ،‬ﺹ ‪.٢٧٢٩‬‬
‫)‪ (٨‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٤٩١‬‬
‫)‪ (٩‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٦٤‬‬
‫ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﻌﻘﻞ ﻟﻌﻘﻠﻪ ﻓﻴﻤﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺃﻣﻮﺭ‪ ،‬ﻭﻗﺪ ﻋ ﱠﺪ ﺻﺎﺣﺐ ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏـﺔ ﻫـﺬﺍ ﻣـﻦ‬
‫ﺍ‪‬ﺎﺯ)‪ ،(١‬ﻭﺃﻃﻠﻘﻪ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﹶﺃ ‪‬ﺣ ‪‬ﻮﺭ‪ ‬ﺍﻟﺮﺟ ﹺﻞ ﻗﻠﺒ‪‬ﻪ«)‪.(٢‬‬
‫ﳊِﻮﺍﺭ ‪-‬ﺑﺎﻟﻀﻢ ﻭﻗﺪ ﺟﺎﺀ ﺑﺎﻟﻜﺴﺮ ﰲ ﻟﻐﺔ ﺭﺩﻳﺌﺔ)‪ -(٣‬ﻋﻠﻰ ﻭﻟﺪ ﺍﻟﻨﺎﻗﺔ‬ ‫ﻭﻣﻦ ﺍﳌﺴﻤﻴﺎﺕ ﺇﻃﻼﻕ ﺍ ﹸ‬
‫ﻣﻦ ﺣﲔ ﻳﻮﺿﻊ ﺇﱃ ﺃﻥ ﻳﻔﻄﻢ)‪ .(٤‬ﻭﻭﺟﻪ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﳊﻮﺍﺭ ﺃﻥ ﻭﻟﺪ ﺍﻟﻨﺎﻗﺔ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻛﻠﻤﺎ ﺑﻌﺪ ﻋﻨـﻬﺎ‬
‫ﻟﲑﺿﻊ ﻣﻨﻬﺎ‪ ،‬ﻓﺘﺤﻘﻖ ﻓﻴﻪ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻳﺆﻳﺪ ﺫﻟﻚ ﺃﻥ ﺍﳊﹸﻮﺍﺭ ﺇﺫﺍ ﻓﺼﻞ ﻋﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ ﺃﻣﻪ ﲰـﻲ‬
‫ﻼ‪ .‬ﻭﻗﺪ ﻋ ﱠﺪ ﺍﺑﻦ ﻓﺎﺭﺱ ﺣ‪‬ﻮﺍﺭ ﺍﻟﻨﺎﻗﺔ ﳑﺎ ﺷﺬ ﻋﻦ ﺍﻟﺒﺎﺏ)‪ ،(٥‬ﺃﻱ ﳑﺎ ﺷﺬ ﻋﻦ ﻣﻌﲎ ﺣﻮﺭ ﰲ ﺍﻟﻠﻐـﺔ‪،‬‬‫ﻓﺼﻴ ﹰ‬
‫ﺤﻠﱠﺔ ﺩﻧﺖ ﻣﻨﺎﺯﻟﹸﻬﻢ ﻓﻬﻢ‬
‫ﻭﻗﺪ ﻇﻬﺮ ﻛﻤﺎ ﺳﺒﻖ ﺩﺧﻮﻟﻪ ﰲ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ‪ .‬ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ ﺍﳊﺎ ‪‬ﺭﺓﹸ ‪:‬ﻓـ»ﻛﻞ ‪‬ﻣ ‪‬‬
‫ﺃﻫ ﹸﻞ ﺣﺎﺭ ٍﺓ«)‪ ،(٦‬ﻭﻭﺟﻪ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﳊﺎﺭﺓ ﺃﻥ ﺃﻫﻠﻬﺎ ﳛﻮﺭﻭﻥ– ﺃﻱ ﻳﺮﺟﻌﻮﻥ‪-‬ﺇﻟﻴﻬﺎ ﻛﻠﻤﺎ ﺫﻫﺒﻮﺍ ﻋﻨـﻬﺎ‪.‬‬
‫»ﻭﻳﻘﻮﻟﻮﻥ ﳉﻤﻊ ﺍﳊﺎﺭﺓ‪ :‬ﺣﻮﺍﻳﺮ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﺣﺎﺭﺍﺕ‪...‬ﺃﻣﺎ ﺍﳊﻮﺍﺋﺮ ﻓﺠﻤﻊ ﺍﳊﺎﺋﺮ‪ ،‬ﻭﻫﻮ ﺍﳌﻜﺎﻥ ﺍﳌﻄﻤﺌﻦ‬
‫ﻳﺘﺤﻴ‪ ‬ﺮ ﻓﻴﻪ ﺍﳌﺎﺀ«)‪.(٧‬‬
‫ﻭﻳﻨﺪﺭﺝ ﲢﺖ ﻫﺬﺍ ﺍﻷﺻﻞ ﻋﺪﺩ ﻣﻦ ﺍﳌﻌﺎﱐ ﻣﻨﻬﺎ ‪:‬‬
‫ﺃ‪-‬ﺍﻟﺘﺠﺎﻭﺏ‪ :‬ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪» :‬ﺍﻟﺘﱠﺤﺎ ‪‬ﻭ ‪‬ﺭ‪ :‬ﺍﻟﺘﺠﺎﻭﺏ؛ ﻭﺗﻘﻮﻝ‪ :‬ﻛﻠﻤﺘﻪ ﻓﻤﺎ ﺃﺣﺎﺭ ﺇ ﱠ‬
‫ﱄ ﺟﻮﺍﺑﹰﺎ‬
‫‪...‬ﻭﺍﺳﺘﺤﺎﺭﻩ ﺍﺳﺘﻨﻄﻘﻪ«)‪ ،(٨‬ﺃﻱ ﺃﻥ ﺃﺣﺎﺭ ﲟﻌﲎ ﺃﺟﺎﺏ‪ ،‬ﻭﰲ ﻋﻤﺪﺓ ﺍﳊﻔﺎﻅ‪» :‬ﻛﻠﻤﺘﻪ ﻓﻤﺎ ﺭﺟﻊ ﺇﱄ‬
‫ﺣ‪‬ﻮﺍ ‪‬ﺭ ﻭﻻ ﺣ‪‬ﻮﻳ ‪‬ﺮ ﺃﻱ ﺟﻮﺍﺑﹰﺎ«)‪ ،(٩‬ﻓﺎﻟﺮﺟﻮﻉ ﺑﺎﻹﺟﺎﺑﺔ ﻳ‪‬ﻈ ﹺﻬﺮ ﺩﺧﻮﻝ ﺍﻟﺘﺠﺎﻭﺏ ﰲ ﻣﻌﲎ ﺍﻷﺻﻞ ﺍ ﹸﳌﺜﺒﺖ‬
‫ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪.‬‬
‫ﺏ‪-‬ﺍﻟﻨﻘﺼﺎﻥ‪» :‬ﺍ ﹶ‬
‫ﳊﻮ‪‬ﺭ‪ :‬ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﺻﻼﺡ ﺇﱃ ﻓﺴﺎﺩ ﺃﻭ ﻣﻦ ﺯﻳﺎﺩﺓ ﺇﱃ ﻧﻘﺼﺎﻥ‪ .‬ﻭﻣﺜﻞ ﻣﻦ ﺃﻣﺜﺎﳍﻢ ‪:‬‬
‫ﳊﻮ‪‬ﺭ ﺑﻌﺪ ﺍﻟ ﹶﻜﻮ‪‬ﺭ( ﻳﺮﻳﺪ ﺍﻟﻨﻘﺼﺎﻥ ﺑﻌﺪ ﺍﻟﺰﻳﺎﺩﺓ«)‪ ،(١٠‬ﻓﻬﻮ »ﺭﺟﻮﻉ ﻣﻦ ﺣﺎﻝ ﺇﱃ‬
‫) ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍ ﹶ‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺟﺎﺭ ﺍﷲ ﳏﻤﻮﺩ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺑﺎﺳﻞ ﻋﻴﻮﻥ ﺍﻟﺴﻮﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٩ ،‬ﻫـ‪-‬‬
‫‪١٩٩٨‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٢٢١‬‬
‫)‪ (٢‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ ‪ ،‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٢٧‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺴﺘﺎﱐ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺍﻟﺒﺴﺘﺎﻥ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٩٢٧ ،‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٦٠٨‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٦٦‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.١١٧‬‬
‫)‪ (٦‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٣٣‬‬
‫)‪ (٧‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﺑﻦ ﺃﻳﺒﻚ ﺍﻟﺼﻔﺪﻱ‪ ،‬ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﺤﻴﻒ ﻭﲢﺮﻳﺮ ﺍﻟﺘﺤﺮﻳﻒ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻗﺎﻭﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫‪١٤٠٧‬ﻫـ‪١٩٨٧-‬ﻡ‪ ،‬ﺹ‪.٥٠‬‬
‫)‪ (٨‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٦٤‬‬
‫)‪ (٩‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪ ،‬ﻋﻤﺪﺓ ﺍﳊﻔﺎﻅ ﰲ ﺗﻔﺴﲑ ﺃﺷﺮﻑ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺃﻟﺘﻨﻮﺟﻲ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪١٤١٤ ،‬ﻫـ ‪١٩٩٣‬ﻡ‪ ،‬ﺍﳉﺰﺀ‬
‫ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٥٣٥‬‬
‫)‪ (١٠‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﲨﻬﺮﺓ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪. ٥٢٥‬‬
‫ﺣﺎﻝ«)‪ .(١‬ﻭﻳﺪﺧﻞ ﰲ ﻣﻌﲎ ﺍﻟﻨﻘﺼﺎﻥ‪ :‬ﺍﻟﻨﻘﺾ‪" ،‬ﻳﻘﺎﻝ ﻛﺎ ‪‬ﺭ ﻋ‪‬ﻤﺎ ‪‬ﻣ‪‬ﺘﻪ‪ ‬ﻋﻠﻰ ﺭﺃﹾﺳﻪ ﺇﹺﺫﺍ ﹶﻟﻔﱠﻬﺎ‪ ،‬ﻭﺣﺎ ‪‬ﺭ ﻋ‪‬ﻤﺎ ‪‬ﻣ‪‬ﺘﻪ‪‬‬
‫ﺇﹺﺫﺍ ‪‬ﻧ ﹶﻘﻀ‪‬ﻬﺎ")‪.(٢‬‬
‫ﺟـ‪-‬ﺍﻟﺘﻬﻴﺌﺔ ﻭﺍﻟﺘﺪﻭﻳﺮ‪ " :‬ﺣﻮﱠﺭ ﺍﳋﹸ‪‬ﺒ ‪‬ﺰ ﹶﺓ‪ ،‬ﺇﺫﺍ ﻫﻴﱠﺄﻫﺎ ﻭﺃﺩ‪‬ﺍﺭﻫﺎ ﻟﻴﻀﻌﻬﺎ ﰲ ﺍ ﹶﳌﻠﱠﺔ)‪ ... (٣‬ﻭﺍﶈﻮﺭ ﺍﻟﻌﻮﺩ ﺍﻟﺬﻱ‬
‫ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻟ‪‬ﺒﻜﹾﺮﺓ ")‪ " .(٤‬ﻗﻴﻞ ﻟﻪ ‪‬ﻣﺤ‪‬ﻮ ‪‬ﺭ ﻟﻠ ﱠﺪ ‪‬ﻭﺭ‪‬ﺍﻥ‪‬؛ ﻷﻧﻪ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺯﺍﻝ ﻋﻨﻪ ")‪ .(٥‬ﻭ"‬
‫ﺕ ﺣﻮﳍﺎ ﻣ‪‬ﻴﺴ‪‬ﻤﹰﺎ")‪ ،(٦‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﺪﻭﺭﺍﻥ ﻳﺪﺧﻞ ﰲ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ؛ ﻷﻥ ﻓﻴﻪ‬ ‫ﺕ ﻋﲔ ﺍﻟﺒﻌﲑ‪ ،‬ﺇﺫﺍ ﺃﺩﺭ ‪‬‬ ‫ﺣﻮﱠﺭ ‪‬‬
‫ﺭﺟﻮﻉ ﻭﻋﻮﺩﺓ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺯﺍﻝ ﻋﻨﻪ ‪.‬‬
‫ﺩ‪-‬ﺍﻟﻨﻘﺎﺀ ﻭﺍﳋﻠﻮﺹ‪» :‬ﺍ ﹶ‬
‫ﳊﻮ‪‬ﺭ‪ :‬ﻧﻘﺎﺀ ﺑﻴﺎﺽ ﺍﻟﻌﲔ ﻭﺻﻔﺎﺀ ﺳﻮﺍﺩﻫﺎ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ‬
‫ﻱ ﺍﻟﻨﺎﺻﺢ‪ ،‬ﻭﺃﺻﻠﻪ‬ ‫ﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻨ ‪‬ﻘﻴ‪‬ﺎﺕ ﺍﻷﻟﹾﻮﺍ ‪‬ﻥ ﻭﺍﳉﻠﻮ ‪‬ﺩ«)‪ ،(٨‬ﻭ»ﺍ ﹶ‬
‫ﳊﻮ‪‬ﺍ ﹺﺭ ‪‬‬ ‫ﺍﻟﺼﺒﻴﺎﻥ«)‪» ،(٧‬ﻭﺍ ﹶ‬
‫ﳊﻮ‪‬ﺍﺭﻳﱠﺎ ‪‬‬
‫ﺍﻟﺸﻲﺀ ﺍﳋﺎﻟﺺ ‪ .‬ﻭﻛﻞﱡ ﺷﻲﺀ ﺧﻠﺺ ﻟﻮﻧﻪ ﻓﻬﻮ ‪‬ﺣﻮ‪‬ﺍ ﹺﺭﻱ‪.... ‬ﻭﺍﳊﻮﺍﺭﻳﻮﻥ ﺧ‪‬ﹶﻠﺼ‪‬ﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ ﻭﺻﻔﻮ‪‬ﻢ‪ ...‬ﻭﺗﺄﻭﻳﻞ ﺍﳊﻮﺍﺭﻳﲔ ﰲ ﺍﻟﻠﱡﻐﺔ ﺍﻟﺬﻳﻦ ﹸﺃ ‪‬ﺧﻠ‪‬ﺼﻮﺍ ﻭ‪‬ﻧﻘﱡﻮﺍ ﻣﻦ ﻛﻞ ﻋﻴﺐ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﳊﻮﱠﺍﺭ‪‬ﻯ ﻣﻦ ﺍﻟﺪﻗﻴﻖ ‪ ،‬ﺳﻤ‪‬ﻲ ﺑﻪ ﻷﻧﱠﻪ ‪‬ﻳ‪‬ﻨﻘﱠﻰ ﻣﻦ ﹸﻟﺒﺎﺏ ﺍﻟ‪‬ﺒﺮ‪...،‬ﻭﺗﺄﻭﹺﻳﻠﹸﻪ ﰲ ﺍﻟﻨﱠﺎﺱ ﺍﻟﺬﻱ ﹶﻗ ‪‬ﺪ ﺭ‪‬ﻭﺟﹺﻊ ﰲ‬ ‫ﺍﹸ‬
‫ﺍ ‪‬ﺧ‪‬ﺘﻴ‪‬ﺎﺭﹺﻩ ﻣ ‪‬ﺮ ﹰﺓ ﺑﻌﺪ ﻣ ﱠﺮ ٍﺓ ﹶﻓﻮ‪ ‬ﹺﺟ ‪‬ﺪ ‪‬ﻧ ‪‬ﻘﻴ‪‬ﺎ ﻣﻦ ﺍﻟﻌﻴﻮﺏ«)‪» ،(٩‬ﻛﺎﻧﻮﺍ ﻗﻮﻣﺎ ﻗﺼ‪‬ﺎﺭﻳﻦ)‪(١٠‬ﺃﺟﺎﺑﻮﺍ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ‪-‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬ﹸﻓﺴﻤﻮﺍ ﺣﻮﺍﺭﻳﲔ ﻟﺘﺤﻮﻳﺮﻫﻢ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﺃﻱ ﻏﺴﻠﻬﻢ ﺇﻳﺎﻫﺎ«)‪ .(١١‬ﰒ ﻏﻠﺐ ﻫﺬﺍ‬
‫ﺍﻻﺳﻢ ﺣﱴ ﺻﺎﺭ ﻛﻞ ﻧﺎﺻﺮ ﻭﻛﻞ ﲪﻴﻢ ﺣ‪‬ﻮﺍﺭﹺﻳﹰﺎ)‪ .(١٢‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻨﻘﺎﺀ ﻭﺍﻟﺼﻔﺎﺀ‬
‫ﻭﺍﻹﺧﻼﺹ ﳛﺘﺎﺝ ﺭﺟﻮﻋ‪‬ﺎ ﻭﲝﺜﹰﺎ ﻟﺘﻤﻴﻴﺰ ﺍﻟﺸﻲﺀ ﻋﻤﺎ ﻳﻌﻠﻖ ﺑﻪ ﻭﺍﻟﺮﺟﻮﻉ ﺑﻪ ﻷﺻﻞ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻳﻈﻬﺮ ﻫﻨﺎ ﺃﻥ ﺳﺒﺐ ﺗﺴﻤﻴﺔ ﺍﳊﻮﺍﺭﻳﲔ ‪‬ﺬﺍ ﺍﻻﺳﻢ‪ ،‬ﺇﻣﺎ ﻟﻐﺴﻠﻬﻢ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺇﻣﺎ ﻹﺟﺎﺑﺘﻬﻢ ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪-‬ﺣﲔ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ -‬ﻓﻜﺎﻧﻮﺍ ﺧﻠﺼﺎﺀﻩ ﻣﻦ ﺩﻭﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺘﺴﻤﻴﺔ‬
‫ﺑﺴﺒﺐ ﻏﺴﻠﻬﻢ ﺍﻟﺜﻴﺎﺏ ﻓﻴﺪﺧﻠﻮﻥ ﰲ ﻣﻌﲎ ﺍﻟﻨﻘﺎﺀ ﻭﺍﳋﻠﻮﺹ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﺇﺟﺎﺑﺘﻬﻢ ﻋﻴﺴﻰ‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٦٤‬‬
‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫)‪ (٣‬ﺍﳌﻠﱠﺔ‪ :‬ﺍﻟﺮ‪‬ﻣﺎﺩ ﺍﳊﺎ ‪‬ﺭ‪) .‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.(١٢٨‬‬
‫)‪ (٤‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪. ٦٤٠‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٦٦‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﲨﻬﺮﺓ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪. ٥٢٥‬‬
‫)‪ (٧‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫)‪ (٨‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٢٩‬‬
‫)‪ (٩‬ﺍﳌﺮﺟﻊ ﺳﺎﺑﻖ‪.‬‬
‫)‪ (١٠‬ﺃﻱ ﻳﻐﺴﻠﻮﻥ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺳﻴﺄﰐ ﺑﻴﺎﻥ ﺫﺍﻟﻚ ﰲ ﻣﺒﺤﺚ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪.‬‬
‫)‪ (١١‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﲨﻬﺮﺓ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٥٢٥‬‬
‫)‪ (١٢‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٦٥‬‬
 ‫ﻓﻴﺪﺧﻠﻮﻥ ﰲ ﺍﳌﻌﲎ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﺘﺠﺎﻭﺏ‪ ،‬ﻭﻛﻼ ﺍﳌﻌﻨﻴﲔ ﻳﻌﻮﺩﺍﻥ ﻟﻸﺻﻞ ﺍﳌﺜﺒﺖ ﺍﻟﺮﺟﻮﻉ‪ .‬ﻭﺳﻴﺄﰐ‬
‫ﻻﺣﻘﹰﺎ‪-‬ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﲝﺚ ﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﻢ ﰲ ﻣﺒﺤﺚ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﺪﺧﻞ ﰲ ﻣﻌﲎ ﺍﻟﻨﻘﺎﺀ‬
‫ﺖ«)‪» .(٢‬ﻭﺍﺣﻮ ﱠﺭ‬ ‫ﺤﻮﹺﻳ ‪‬ﺮ ﺍﻟﺘﺒﻴﻴﺾ«)‪»،(١‬ﻳﻘﺎﻝ ﺣﻮﱠ ‪‬ﺭ ‪‬‬
‫ﺕ ﺍﻟﺜﻮﺏ‪ :‬ﺃﻱ ‪‬ﺑﻴﱠﻀ ‪‬‬ ‫ﻭﺍﳋﻠﻮﺹ‪:‬ﺍﻟﺘﺒﻴﻴﺾ‪ ،‬ﻓـ»ﺍﻟﱠﺘ ‪‬‬
‫ﺾ«)‪ ،(٣‬ﻓﻔﻴﻪ ﻣﻌﲎ ﺍﻟﺘﻨﻘﻴﺔ ﻭﺍﳋﻠﻮﺹ ﺣﻴﺚ ﻳﺮﺟﻊ ﺍﻟﺜﻮﺏ ﺇﱃ ﺃﺻﻞ ﻟﻮﻧﻪ ﺑﺈﺯﺍﻟﺔ ﻣﺎ ﻋﻠﻖ ﺑﻪ‪.‬‬
‫ﺍﻟﺸﻲ ُﺀ‪ :‬ﺍﺑﻴ ‪‬‬
‫ﺤﻴ‪ ‬ﺮ «)‪ .(٤‬ﻳﻘﺎﻝ ﺣﺎﺭ ‪‬ﺑ ‪‬‬
‫ﺼﺮ‪ ‬ﻩ ‪‬ﻳﺤ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ‪‬ﻴ ‪‬ﺮ ﹰﺓ ﻭ ‪‬ﺣ‪‬ﻴﺮ‪‬ﺍ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻫـ‪-‬ﺍﻟﺘ‪‬ﺤ‪‬ﻴ ‪‬ﺮ‪ :‬ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ »ﺍ ﹶ‬
‫ﳊ ‪‬ﻮﺭ‪ ‬ﺍﻟﺘﱠ ‪‬‬
‫ﺐ ﺇﻟﻴﻪ ‪‬ﻣﺴِﻴ ﹸﻞ ﺍﳌﺎﺀ ﻣﻦ ﺍﻷﻣﺼﺎﺭ‪...‬ﻭﺇﳕـﺎ‬ ‫ﺸ ‪‬ﻰ ﺑﺼﺮ‪‬ﻙ‪...‬ﻭﺍﳊﺎﺋﺮ ﺣﻮﺽ ﻳﺴﻴ‪ ‬‬ ‫ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﱃ ﺍﻟﺸ ‪‬ﻲ ﹶﻓ ‪‬ﻐ ‪‬‬
‫‪‬ﺳﻤ‪‬ﻲ ﺣﺎﺋﺮﹰﺍ ﻷﻥ ﺍﳌﺎﺀ ﻳﺘﺤﻴ‪‬ﺮ ﻓﻴﻪ ﻳﺮﺟﻊ ﺃﻗﺼﺎﻩ ﺇﱃ ﺃﺩﻧﺎﻩ)‪» ،(٥‬ﻭﻣﻦ ﺍﳌﹶﺠﺎﺯ‪ :‬ﺣﺎ ‪‬ﺭ ﺍﳌﹶﺎ ُﺀ ﻓ‪‬ﻲ ﺍ ﹶﳌﻜﹶﺎﻥ‪ :‬ﻭﹶﻗ ‪‬‬
‫ﻒ‬
‫ﺠﺮﹺﻱ ﻛﺘ‪‬ﺤﱠﻴ ‪‬ﺮ ﻭﺍ ‪‬ﺳﺘ‪‬ﺤﺎ ‪‬ﺭ«)‪ .(٦‬ﻭﻋﻠﻴﻪ ﻳﺪﺧﻞ ﺍﻟﺘﺤﲑ ﰲ ﻣﻌﲎ ﺍﻟﺮﺟـﻮﻉ‪،‬‬
‫ﻒ ‪‬ﻳ ‪‬‬
‫ﻭ‪‬ﺗ ‪‬ﺮ ﱠﺩ ‪‬ﺩ ﻛﹶﺄﻧﱠ ‪‬ﻪ ﻻ ‪‬ﻳ ‪‬ﺪﺭﹺﻱ ﻛﻴ ‪‬‬
‫ﺣﻴﺚ ﺍﳊﲑﺓ ﲡﻌﻞ ﺻﺎﺣﺒﻬﺎ ﻳﺮﻭﺡ ﻭﻳﺮﺟﻊ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ .‬ﻭﺗﺘﻀـ ﱠﻤﻦ ﺍﳊـﲑﺓ ﻣﻌـﲎ ﺍﻟﺘـﺮﺩﺩ‪،‬‬
‫ﺕ‪ ،‬ﻭﺇﻣﱠﺎ ﺑﺎﻟ ‪‬ﻔ ﹾﻜ ﹺﺮ‪)...‬ﻓﻴﻘﺎﻝ(ﺣﺎ ‪‬ﺭ ﺍﳌﺎ ُﺀ ﰲ ﺍﻟ ‪‬ﻐﺪ‪‬ﻳ ﹺﺮ‪ :‬ﺗ ‪‬ﺮ ﱠﺩ ‪‬ﺩ ﻓﻴﻪ«)‪ .(٧‬ﻭﺗﺘﻀـﻤﻦ‬
‫ﳊ ‪‬ﻮﺭ‪ :‬ﺍﻟﺘﺮﺩﺩ ﺇﻣﱠﺎ ﺑﺎﻟﺬﱠﺍ ‪‬‬
‫ﻓـ»ﺍ ﹶ‬
‫ﺍﳊﲑﺓ ﺍﻳﻀ‪‬ﺎ ﻣﻌﲎ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺪﻭﺍﻡ‪ ،‬ﻓـ»ﻳﻘﺎﻝ ﺍﺳﺘﺤﺎﺭ ﺍﻟﺮﺟ ﹸﻞ ﲟﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﺇﺫﺍ ‪‬ﻧ ‪‬ﺰﻟﹶـ ‪‬ﻪ ﺃﻳ‪‬ﺎﻣ‪‬ـﺎ‪...‬‬
‫ﺏ ﺗﻘﻮﻝ ﻟﻜﻞ ﺷﻲ ٍﺀ ﺛﺎﺑﺖ ﺩﺍﺋﻢ ﻻ ﻳﻜﺎﺩ ﻳﻨﻘﻄﻊ ﻣﺴﺘﺤ ‪‬ﲑ ﻭﻣﺘ‪‬ﺤﻴ‪‬ﺮ )ﻭﻣﻨﻪ ﻗﻮﳍﻢ( ﻻ ﺃﻓﻌﻞ ﺫﻟـﻚ‬ ‫ﻭﺍﻟﻌﺮ ‪‬‬
‫ﻱ‪ ...‬ﺩ ‪‬ﻫ ﹴﺮ ﻳﺮﻳﺪ ﺃﺑﺪﺍ«)‪(٨‬؛ﻓـ»ﻫﻮ ﻣﻦ ﺍﳊﲑﺓ؛ﻷ‪‬ﺎ ﻣﺆﺫﻧﺔ ﺑﺎﻟﻮﻗﻮﻑ ﻭﺍﳌﻄﺎﻭﻟﺔ«)‪ ،(٩‬ﻭﻣﻨـﻪ ﻗـﻮﳍﻢ‪:‬‬
‫‪‬ﺣ‪‬ﻴ ﹺﺮ ‪‬‬
‫ﺿ ﹺﻊ‪ :‬ﺃﻱ ﺃ‪‬ﻗ‪‬ﻴ ‪‬ﻤﻮ‪‬ﺍ«)‪.(١٠‬‬
‫»ﻭ ‪‬ﺣ‪‬ﻴﺮ‪‬ﻭﺍ ‪‬ﺬﺍ ﺍ ﹶﳌ ‪‬ﻮ ‪‬‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٦٥‬‬
‫)‪ (٢‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪ ،‬ﻋﻤﺪﺓ ﺍﳊﻔﺎﻅ ﰲ ﺗﻔﺴﲑ ﺃﺷﺮﻑ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٥٣٥‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.١١٦‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٦٤‬‬
‫)‪ (٥‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٣٢-٢٣١‬‬
‫)‪ (٦‬ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﳊﺴﻴﲏ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،،‬ﺹ‪.٢٧٣٧‬‬
‫)‪ (٧‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺻﻔﻮﺍﻥ ﻋﺪﻧﺎﻥ ﺩﺍﻭﻭﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤١٢ ،‬ﻫـ‪١٩٩٢-‬ﻡ‪ ،‬ﺹ ‪.٢٦٢.‬‬
‫)‪ (٨‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٣٢-٢٣١‬‬
‫)‪ (٩‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻫﻨﺪﺍﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢١ ،‬ﻫـ‪٢٠٠١-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪،‬‬
‫ﺹ‪.٣٢٦‬‬
‫)‪ (١٠‬ﺍﻟﺼﺎﺣﺐ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺩ‪،‬ﺍﶈﻴﻂ ﰲ ﺍﻟﻠﻐﺔ‪،‬ﲢﻘﻴﻖ‪:‬ﳏﻤﺪ ﺣﺴﻦ ﺁﻝ ﻳﺎﺳﲔ‪،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪١٤١٤،‬ﻫـ‪١٩٩٤-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪،‬ﺹ‪.٢٠٤‬‬
 ‫‪:‬‬ ‫א‬ ‫א‬ ‫א‬ ‫א‬ ‫א‬
‫ﻳﺘﻀﻤﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ﺩﻻﻻﺕ ﺗﺮﺑﻮﻳﺔ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﺗﺸﲑ ﲨﻴﻌﻬﺎ ﺇﱃ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ‬
‫ﺍﳊﻮﺍﺭ ﻋﻤﻮﻣﹰﺎ ﻭﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺧﺼﻮﺻﹰﺎ‪:‬‬
‫‪ .١‬ﺍﳊﻮﺍﺭ ﺑﻔﺘﺢ ﺍﳊﺎﺀ ﺃﻭ ﺑﻜﺴﺮﻫﺎ ﺍﶈﺎﻭﺭﺓ)‪ ،(١‬ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ .‬ﻭﻳﻈﻬﺮ ﺧﻄﺄ ﻣـﻦ‬
‫ﻳﻘﻮﻝ ﺍﳊﹸﻮﺍﺭ ﺑﺎﻟﻀﻢ‪ ،‬ﻓﻬﻮ ﻭﻟﺪ ﺍﻟﻨﺎﻗﺔ‪.‬‬
‫‪ .٢‬ﰲ ﺩﻻﻟﺔ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﳋﻄﺄ ﻭﺍﻻﻋﺘـﺮﺍﻑ‬
‫ﻼ‪ .-‬ﻓـﺎﳊﻖ‬ ‫ﺤﻞﱡ ﺍﻻﻗﺘﺪﺍﺀ ﻭﻣﻦ ﺍﻻﺑﻦ ﺍﻟﺒﺎﺭ ﺑﺄﺑﻮﻳﻪ‪-‬ﻣﺜ ﹰ‬
‫ﺑﻪ‪ ،‬ﻭﻳﻌﺪ ﻫﺬﺍ ﻣﻨﻘﺒ ﹰﺔ ﻭﺧﻠﻘﹰﺎ ﳏﻤﻮﺩ‪‬ﺍ ﻣﻦ ﺍﻷﺏ ‪‬ﻣ ‪‬‬
‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻄﻠﺒ‪‬ﺎ ﻟﻜﻞ ﻣﻨﻬﻤﺎ؛ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﭽ ﮩ ه ﻪ ه ﻬے ﮯ ۓ ﮱ ڭﯔ ﯕ ﯖ ۇ ﯘﭼ‬
‫]ﺍﻟﺰﻣﺮ ‪» .[١٨ :‬ﻓﻌﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﻳﻐﺮﺱ ﰲ ﺍﳌﺘﺮﰊ ﻗﺒﻮﻝ ﺍﳊﻖ ﻣﻦ ﺃﻱ ﻣﺼﺪﺭ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺪﻡ‬
‫ﺍﻟﺘﻜﱪ ﻋﻠﻰ ﻣﻦ ﻳﻔﻴﺪﻩ ﻭﻟﻮ ﻛﺎﻥ ﺩﻭﻧﻪ ﺳﻨ‪‬ﺎ ﻭﻣﻜﺎﻧﺔ «)‪.(٢‬‬
‫‪ .٣‬ﰲ ﺩﻻﻟﺔ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﻓﻀﻞ‪ ،‬ﺇﺷﺎﺭﺓ ﻷﳘﻴﺔ ﲢﺪﻳﺪ ﺃﻫﺪﺍﻑ ﻭﺍﺿﺤﺔ ﻟﻠﺤﻮﺍﺭ ﺑﲔ‬
‫ﺍﻵﺑﺎﺀ ﻭﺃﺑﻨﺎﺋﻬﻢ‪-‬ﻭﻫﻮ ﻣﺎ »ﻳﻌﺮﻑ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﺑﺘﺤﺮﻳﺮ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ«)‪» -(٣‬ﺇﺫ ﺃﻥ ﻫﺪﻑ ﺍﳊﻮﺍﺭ ﻫﻮ‬
‫ﲦﺮﺗﻪ ﺍﳌﻄﻠﻮﺑﺔ‪،‬ﻛﻤﺎ ﺃﻥ ﺍﳍﺪﻑ ﻣﻦ ﺍﳊﻮﺍﺭ ﳛﺪﺩ ﻣﻮﺿﻮﻋﺎﺗﻪ ﻭﺃﺳﺎﻟﻴﺒﻪ«)‪ ،(٤‬ﻭ‪‬ﺬﺍ ﳜﺘﻠـﻒ ﺍﳍـﺪﻑ‪،‬‬
‫ﲝﺴﺐ ﻣﻮﻗﻒ ﺍﳊﻮﺍﺭ ﻭﻣﻮﺿﻮﻋﻪ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺗﺼﺤﻴﺤﹰﺎ ﳋﻄﺄ‪ ،‬ﺃﻭ ﺗﺮﺳﻴﺦ ﳌﻔﻬﻮﻡ‪ ،‬ﺃﻭ ﺗﻮﺿﻴﺢ ﻣﻌﲎ‪.‬‬
‫‪ .٤‬ﰲ ﺗﺴﻤﻴﺔ ﺍﻟﻌﻘﻞ ﺑﺎﻷﺣﻮﺭ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻌﻘﻞ ﻭﺍﻟﺘﺮﻳﺚ ﻭﻓﻬﻢ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺣﻘﻴﻘﺘـﻬﺎ‬
‫ﻗﺒﻞ ﻭﺃﺛﻨﺎﺀ ﻭﺑﻌﺪ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﺍﶈﺘﻜﻢ ﻭﺍﳌﺴﺘﺮﺷﺪ ﺑﺸﺮﻉ ﺍﷲ‪ ،‬ﺃﺳﺎﺱ ﻣﺘﲔ ﳊﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ؛‬
‫ﻷﻥ ﺍﻟﻌﻘﻞ ﺍﻟﺼﺤﻴﺢ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻨﻘﻞ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺘﺮﻳﺚ ﺇﻣﻬﺎﻝ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ ﺣﱴ‬
‫ﻳﺘﻢ ﻛﻼﻣﻪ‪،‬ﻻ ﻳﻘﻄﻊ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻨﻪ ﻓﺈﺫﺍ ﻭﻗﻊ ﰲ ﻧﻔﺲ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﻣﻦ ﻛﻼﻡ ﺍﻵﺧﺮ ﻣﺎ ﻳﺮﻯ ﺧﻄﺄﻩ‪،‬‬
‫ﻓﻼ ﻳﻌﺠﻞ ﺑﺎﳊﻜﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﺮﲟﺎ ﻛﺎﻥ ﰲ ﺁﺧﺮﻩ ﻣﺎ ﻳﺒﲔ ﺃﻥ ﺍﻟﻐﺮﺽ ﲞﻼﻑ ﺍﻟﻮﺍﻗﻊ ﻟـﻪ‪ ،‬ﻭ‪‬ـﺬﺍ ﺍﻷﺩﺏ‬
‫)‪(٥‬‬
‫ﺍﻟﺮﻓﻴﻊ ﺃﺩﱠﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻧﺒﻴﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬ﺑﻘﻮﻟـﻪ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔﭕ پ ﭗ ﭘ ﭙ‬
‫ڀ ﭛ ﭜ ﭝ ٺﭟ ﭠ ﭡ ٿ ﭣ ﭼ ]ﻃﻪ ‪.[١١٤ :‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺴﺘﺎﱐ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺍﻟﺒﺴﺘﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٦٠٨‬‬
‫)‪ (٢‬ﺧﺎﻟﺪ ﺣﺎﻣﺪ ﺍﳊﺎﺯﻣﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪ ،٢‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥‬ﻡ‪ ،‬ﺹ‪.٢٩١‬‬
‫)‪ (٣‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻮﻳﺎﻥ‪ ،‬ﺍﳊﻮﺍﺭ ﺃﺻﻮﻟﻪ ﺍﳌﻨﻬﺠﻴﺔ ﻭﺁﺩﺍﺑﻪ ﺍﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٦٤‬‬
‫)‪ (٤‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺍﳊﻮﺍﺭ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﺳﺴﻪ ﻭﻣﻨﺎﻫﺠﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﻠﻢ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٤ ،‬ﻫـ‪ ،‬ﺹ‪.١٠٩‬‬
‫)‪ (٥‬ﻋﺜﻤﺎﻥ ﻋﻠﻲ ﺣﺴﲔ‪ ،‬ﻣﻨﻬﺞ ﺍﳉﺪﻝ ﻭﺍﳌﻨﺎﻇﺮﺓ ﰲ ﺗﻘﺮﻳﺮ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ‪،‬ﺩﺍﺭ ﺍﺷﺒﻴﻠﻴﺎ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٠،‬ﻫـ‪١٩٩٩-‬ﻡ‪،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٧٥٤‬‬
‫‪ .٥‬ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺩﻻﻟﺔ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺍﻟﺘﺠﺎﻭﺏ )ﺍﺳﺘﺤﺎﺭﻩ ﺍﺳﺘﻨﻄﻘﻪ( ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻻﺑﺪ ﰲ ﺍﳊﻮﺍﺭ‬
‫ﻣﻦ ﺭﺩ ﻣﻨﻄﻮﻕ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺻﺎﺣﺐ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﺕ ﻗﺼﺔ ﻣﺮﱘ ﻣـﻊ‬
‫ﻗﻮﻣﻬﺎ ﺣﻴﻨﻤﺎ ﻭﻟﺪﺕ ﻋﻴﺴﻰ –ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﺟﺎﺀﺕ ﺑﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﺴﺄﻟﻮﻫﺎ ﻋﻨﻪ‪ ،‬ﻓﻜﺎﻥ ﺟﻮﺍ‪‬ﺎ ﺇﺷـﺎﺭﺓ‬
‫ﰲ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ‪ :‬ﭽ ﭽ ڇﭿ ﮀ ﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ﭼ ]ﻣﺮﱘ ‪ .[٢٩ :‬ﺃﻱ ﺃﺷـﺎﺭﺕ‬
‫ﺇﻟﻴﻪ ﺇﺷﺎﺭﺓ ﺩﻟﹼﺖ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗ‪‬ﺤﻴﻠﻬﻢ ﻋﻠﻴﻪ ﻟﻴﺴﺄﻟﻮﻩ ﻋﻦ ﻗﺼﺘﻪ‪ ،‬ﺃﻭ ﺃﺷﺎﺭﺕ ﺇﱃ ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻣﻨﻪ ﺍﳉـﻮﺍﺏ‬
‫ﻋﻦ ﺗﻮﺑﻴﺨﻬﻢ ﺇﻳﺎﻫﺎ ﻭﻗﺪ ﻓﻬﻤﻮﺍ ﺫﻟﻚ ﻣﻦ ﺇﺷﺎﺭ‪‬ﺎ ‪.‬ﻭ ﱠﳌﺎ ﻛﺎﻧﺖ ﺇﺷﺎﺭ‪‬ﺎ ﲟﱰﻟﺔ ﻣﺮﺍﺟﻌﺔ ﺍﻟﻜﻼﻡ ﺣﻜـﻰ‬
‫ﺣ‪‬ﻮﺍﺭﻫﻢ ﺍﻟﻮﺍﻗﻊ ﻋﻘﺐ ﺍﻹﺷﺎﺭﺓ)‪ (١‬ﺭﺩ‪‬ﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﺩﻻﻟﺔ ﻋﻠﻰ ﻓﻬﻤﻬﻢ ﺍﻹﺷﺎﺭﺓ ﲟﱰﻟﺔ ﺍﻟﻜﻼﻡ ﺍﳌﻨﻄﻮﻕ‪ .‬ﻭﻋﻠﻴـﻪ‬
‫ﻓﻼ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ ﻣﻨﻄﻮﻗﹰﺎ‪،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺇﺷﺎﺭﺓ ﺃﻭ ﻛﺘﺎﺑ ﹰﺔ‪،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺨﻠﻲ ﺣﲔ‬
‫ﲢﺪﺙ ﻋﻦ ﺻﻮﺭﺓ ﺃﺧﺮﻯ ﻟﻠﺤﻮﺍﺭ ﻭﻫﻲ ﺍﻟﻜﻼﻡ ﺍﳌﻄﺒﻮﻉ)‪.(٢‬ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﻼﺑﺪ ﻟﻸﺑﻮﻳﻦ ﺃﻥ ﻳﻌﻠﻤﺎ ﻣـﱴ‬
‫ﻼ ﺗﻜﻮﻥ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﻜﻼﻡ ﺃﺣﻴﺎﻧ‪‬ﺎ‪.‬‬‫ﻳﺴﺘﺨﺪﻣﺎﻥ ﻛﻞ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳊﻮﺍﺭ‪،‬ﻓﺎﻹﺷﺎﺭﺓ ﻣﺜ ﹰ‬
‫‪ .٦‬ﰲ ﺩﻻﻟﺔ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻨﻘﺾ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻃﺮﰲ ﺍﳊﻮﺍﺭ ﺍﻷﺏ‬
‫ﺃﻭ ﺍﻻﺑﻦ ﺃﻥ ﻳﺘﺪﺭﺝ ﰲ ﺍﻟﻮﺻﻮﻝ ﻟﻠﻬﺪﻑ ﻣﻦ ﺧﻼﻝ ﳏﺎﻭﻟﺔ »ﺍﻹﻧﻘﺎﺹ ﻣﻦ ﻗﻴﻤﺔ ﺍﳌﻔﺎﻫﻴﻢ )ﺍﳋﺎﻃﺌـﺔ(‬
‫ﺍﳌﻮﺭﻭﺛﺔ ﻋﻨﺪ ﺍﶈﹸﺎﻭ‪‬ﺭ ﺣﱴ ﻳﺘﻤﻜﻦ ﻣﻦ ﺷﺤﻨﺔ ﲟﻔﺎﻫﻴﻢ ﺟﺪﻳﺪﺓ «)‪.(٣‬‬
‫‪ .٧‬ﻛﺬﻟﻚ ﻓﺈﻥ ﰲ ﺩﻻﻟﺔ ﻣﻌﲎ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺍﻟﺘﻬﻴﺌﺔ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺒﺪﺀ ﺑﺈﺯﺍﻟﺔ ﻣﺎ ﻗﺪ ﻋﻠـﻖ‬
‫ﺑﺎﻟﻔﻬﻢ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳋﺎﻃﺌﺔ‪.‬ﻓﻌﻠﻰ ﺍﳌﻔﺎﻫﻴﻢ ﺗﺘﻮﻗﻒ ﻟﻐﺔ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﳊـﻮﺍﺭ ﰲ ﺃﻱ ﳎـﺎﻝ ﻣﻌـﺮﰲ)‪،(٤‬‬
‫ﻭﳛﺼﻞ ﺫﻟﻚ ﺑﻮﺿﻊ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﳌﻮﺍﻗﻒ ﺍﳌﺜﺎﺭﺓ ﰲ ﺇﻃﺎﺭ ﺗﺴﻠﺴﻞ ﺍﳊﺪﺙ ﳑﺎ ﳚﻌـﻞ ﺍﻷﺣﻜـﺎﻡ ﻭﺍﻵﺭﺍﺀ‬
‫ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻳﺘﺨﺬﻫﺎ ﺍﻟﻔﺮﺩ ﻭﻳﺘﺒﻨﺎﻫﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻓﻬﻢ ﺻﺤﻴﺢ ﻭﺗﻘﻴﻴﻢ ﻣﻮﺿﻮﻋﻲ)‪ .(٥‬ﻭﻳﻘﺘﺮﻥ ﺑـﺎﻟﻔﻬﻢ‬
‫ﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ ﳌﺮﺍﺩ ﺍﳌﹸﺤﺎﻭﺭ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪»:‬ﳌﺎ ﻛﺎﻥ ﺍﳌﻘﺼـﻮﺩ ﺑﺎﳋﻄـﺎﺏ ﺩﻻﻟـﺔ‬
‫ﺍﻟﺴﺎﻣﻊ ﻭﺇﻓﻬﺎﻣﻪ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﻢ ﻣﻦ ﻛﻼﻣﻪ‪ ،‬ﻭﺃﻥ ﻳﺒﲔ ﻟﻪ ﻣﺎ ﰲ ﻧﻔﺴﻪ ﻣﻦ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺃﻥ ﻳﺪﻟﻪ ﻋﻠﻰ ﺫﻟـﻚ‬
‫ﺑﺄﻗﺮﺏ ﺍﻟﻄﺮﻕ‪ ،‬ﻛﺎﻥ ﻣﻮﻗﻮﻓﹰﺎ ﻋﻠﻰ ﺃﻣﺮﻳﻦ‪ :‬ﺑﻴﺎﻥ ﺍﳌﺘﻜﻠﻢ ﻭﲤﻜﻦ ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﺍﻟﻔﻬﻢ‪ ،‬ﻓـﺈﻥ ﱂ ﳛﺼـﻞ‬
‫ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﺃﻭ ﺣﺼﻞ ﻭﱂ ﻳﺘﻤﻜﻦ ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﺍﻟﻔﻬﻢ‪ ،‬ﱂ ﳛﺼﻞ ﻣﺮﺍﺩ ﺍﳌـﺘﻜﻠﻢ‪ ،‬ﻓـﺈﺫﺍ ﺑـﲔ‬
‫ﺍﳌﺘـﻜﻠﻢ ﻣﺮﺍﺩﻩ ﺑﺎﻷﻟﻔـﺎﻅ ﺍﻟﺪﺍﻟـﺔ ﻋﻠﻰ ﻣـﺮﺍﺩﻩ ‪ ،‬ﻭﱂ ﻳﻌﻠﻢ ﺍﻟﺴـﺎﻣ ‪‬ﻊ ﻣﻌـﺎﱐ ﺗﻠﻚ ﺍﻷﻟﻔـﺎﻅ ‪،‬‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﺩﺍﺭ ﺳﺤﻨﻮﻥ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.٩٧‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﻴﺨﻠﻲ‪ ،‬ﺃﺧﻼﻗﻴﺎﺕ ﺍﳊﻮﺍﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻋﻤﺎﻥ‪١٩٩٣ ،‬ﻡ‪ ،‬ﺹ‪.١٢‬‬
‫)‪ (٣‬ﺗﻴﺴﲑ ﳏﺠﻮﺏ ﺍﻟﻔﺘﻴﺎﱐ‪ ،‬ﻛﻴﻒ ﳓﺎﻭﺭ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺑﻴﺖ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻋﻤﺎﻥ‪٢٠٠٥ ،‬ﻡ‪ ،‬ﺹ‪.٣١‬‬
‫)‪ (٤‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤‬‬
‫)‪ (٥‬ﻣﲎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﺒﻮﺩﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻓﻨﻴﺎﺗﻪ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺗﻪ ﻭﺃﺳﺎﻟﻴﺐ ﺗﻌﻠﻴﻤﻪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٠‬‬
 ‫ﱂ ﳛﺼﻞ ﻟﻪ ﺍﻟﺒﻴﺎﻥ ﻓﻼﺑﺪ ﻣﻦ ﲤﻜﻦ ﺍﻟﺴﺎﻣﻊ ﻣﻦ ﺍﻟﻔﻬﻢ ﻭﺣﺼﻮﻝ ﺍﻹﻓﻬﺎﻡ ﻣﻦ ﺍﳌﺘﻜﻠﻢ«)‪.(١‬‬
‫‪ .٨‬ﰲ ﺩﻻﻟﺔ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺘﺪﻭﻳﺮ‪ ،‬ﺇﺷﺎﺭﺓ ﻟﻠﻤﺤﺎﻭﺭ » ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻣـﻪ ﻣـﺆﺛﺮﹰﺍ‬
‫ﻭﻣﻘﻨﻌ‪‬ﺎ‪ ،‬ﺃﻥ ﻳﺪﺭﻙ ﺃﻥ ﻋﻘﻮﻝ ﺍﻟﻨﺎﺱ ﺗﺘﻔﺎﻭﺕ‪ ،‬ﻓﺎﻷﺩﻟﺔ ﺍﻟﱵ ﺗﺼﻠﺢ ﳍﺬﺍ ﺭﲟﺎ ﻻ ﺗﺼﻠﺢ ﻟﺬﺍﻙ «)‪(٢‬؛ ﻓـﺈﻥ‬
‫ﺃﺣﻮﺍﻝ ﺍﶈﺎﻭﺭﻳﻦ ﳐﺘﻠﻔﺔ‪ ،‬ﺑﻞ ﻗﺪ ﲣﺘﻠﻒ ﺃﺣﻮﺍﻝ ﺍﶈﺎﻭﺭ ﻧﻔﺴﻪ ﺧﻼﻝ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﺍﻟﻮﺍﺣـﺪ‪ ،‬ﳑـﺎ‬
‫ﻳﺘﻄﻠﺐ ﻓﻄﻨﺔ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺳﺮﻋﺔ ﺍﻟﺘﻐﻴﲑ ﺇﱃ ﺍﻷﺳﻠﻮﺏ ﻭﺍﻟﻮﺳﻴﻠﺔ ﺍﳌﻨﺎﺳﺒﲔ؛ ﻓﺎﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﺘﺨﺬﻫﺎ ﺍﶈﺎﻭﺭ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻫﺪﻓﻪ ﻣﻊ ﻣﻦ ﳛﺎﻭﺭﻩ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﲢﺘﺎﺝ ﺃﻳﻀ‪‬ﺎ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﻮﻗـﺖ‬
‫ﻭﺍﳊﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﳌﻨﺎﺳﺒﺔ‪.‬‬
‫‪ .٩‬ﰲ ﺩﻻﻟﺔ ﻣﻌﲎ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺍﻟﻨﻘﺎﺀ ﻭﺍﳋﻠﻮﺹ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻷﳘﻴﺔ ﺍﻟﻜﱪﻯ ﻟﻺﺧﻼﺹ ﻟﺪﻯ ﻛﻼ‬
‫ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻓﻬﻮ ﺃﺩﻋﻰ ﺇﱃ ﻗﺒﻮﻝ ﺍﳊﻖ‪ ،‬ﻳﻘﻮﻝ ﺗﻌـﺎﱃ‪ :‬ﭽ‬
‫ﭼ ]ﺍﻟﻜﻬﻒ‪.[١١٠ :‬‬
‫‪ .١٠‬ﰲ ﺩﻻﻟﺔ ﻣﻌﲎ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺍﻟﺘﺤﲑ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﳘﻴﺔ ﺍﻟﺘﺜﺒﺖ ﻭﻋﺪﻡ ﺍﻻﺳـﺘﻌﺠﺎﻝ ﰲ ﺇﺻـﺪﺍﺭ‬
‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺍﻹﻧﺼﺎﺕ ﻣﻦ ﻃﺮﰲ ﺍﳊﻮﺍﺭ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻗﺒﻞ ﺍﻗﺘﻔﺎﺀ ﻣﺎ ﻳﺼﻞ ﻟﺴـﻤﻌﻬﻤﺎ ﻣـﻦ‬
‫ﯼ ﯽ ﻳ‬ ‫ﺃﺣﺎﺩﻳﺚ‪.‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﭽ‬
‫ﻴﭼ ]ﺍﻹﺳﺮﺍﺀ ‪».[٣٦ :‬ﻭ ﱠﳌﺎ ﻛﺎﻥ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﳏﺪﻭﺩ‪‬ﺍ ﺑﻨﻄﺎﻕ ﻣﻜﺎﻧﺘﻪ ﰲ ﺍﻟﻜﻮﻥ ﻭﻭﻇﻴﻔﺘﻪ‪،‬ﻓﻘـﺪ ﻭﺟـﻪ‬
‫ﺗﻌﺎﱃ‪ :‬ﭽ‬ ‫ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﳝﻜﻦ ﺍﻻﺳﺘﻨﺎﺩ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍﻵﺭﺍﺀ ﺍﳌﺘﻌﺎﺭﺿﺔ«)‪ ،(٣‬ﰲ ﻗﻮﻟﻪ‬
‫ﯼ ﯽ ﻳﻴ‬
‫ﭼ ]ﺍﻟﻨﺴﺎﺀ ‪.[٥٩ :‬‬

‫מ‬ ‫א‬ ‫א‬ ‫א‬ ‫‪:‬א‬ ‫א‬ ‫א‬

‫)‪ (١‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻭﺍﳌﻌﻄﻠﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺧﻴﻞ ﺍﷲ‪،‬‬
‫ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٨ ،‬ﻫـ‪١٩٩٨-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٣١٠‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺩﳝﺎﺱ‪ ،‬ﻓﻨﻮﻥ ﺍﳊﻮﺍﺭ ﻭﺍﻹﻗﻨﺎﻉ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٠ ،‬ﻫـ‪١٩٩٩-‬ﻡ‪ ،‬ﺹ‪.٣٢‬‬
‫)‪ (٣‬ﻣﲎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﺒﻮﺩﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻓﻨﻴﺎﺗﻪ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺗﻪ ﻭﺃﺳﺎﻟﻴﺐ ﺗﻌﻠﻴﻤﻪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣١‬‬
‫ﺗﺘﺒﻌﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻣﺎﺩﺓ ﺣﻮﺭ ﻭﻣﺸﺘﻘﺎ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺧـﻼﻝ‬
‫ﺍﻟﺮﺟﻮﻉ ﻟﻠﻤﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﻓﻜﺎﻥ ﻋﺪﺩ ﺍﻵﻳﺎﺕ ﺛﻼﺛﺔ ﻋﺸﺮ ﺁﻳﺔ‪ ،‬ﺗﻮﺯﻋـﺖ ﰲ‬
‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻮﺭﺓ‪ .‬ﺗﻼ ﺫﻟﻚ ﺍﻟﺮﺟﻮﻉ ﻷﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺃﺻﺤﺎﺏ ﻛﺘﺐ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﻏﺮﻳﺒـﻪ‪،‬‬
‫ﻭﺩﺭﺍﺳﺔ ﻣﺎ ﺫﻛﺮﻭﻩ ﺣﻮﻝ ﻣﺸﺘﻘﺎﺕ ﻛﻠﻤﺔ ﺍﳊﻮﺍﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ؛ ﻭﻗﺪ ﺣﺎﻭﻟـﺖ ﺍﻟﺒﺎﺣﺜـﺔ‬
‫ﺍﻟﺮﺟﻮﻉ ﻷﻗﻮﺍﻝ ﺃﻛﺜﺮﻫﻢ ﻗﺮﺑ‪‬ﺎ ﻣﻦ ﺯﻣﻦ ﺍﻟﺘﱰﻳﻞ ﻭﻓﻖ ﺗﺎﺭﻳﺦ ﻭﻓﻴﺎ‪‬ﻢ – ﻫﺬﺍ ﺑﺎﻹﺿـﺎﻓﺔ ﺇﱃ ﲤﻴـﺰﻫﻢ‬
‫ﺑﺴﻼﻣﺔ ﻟﻐﺘﻬﻢ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪-‬ﺣﱴ ﻳ‪‬ﻤﻜﻦ ﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻟﻔﻆ ﻭﻣﻌﲎ ﺍﳊـﻮﺍﺭ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﻭﺍﺳﺘﻌﻤﺎﻻﺗﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻓﻖ ﺭﺅﻳﺔ ﺍﻟﺒﺎﺣﺜﺔ‪ .‬ﻭﻗﺪ ﺍﻧﺼﺐ ﺍﻻﻫﺘﻤﺎﻡ ﺃﺛﻨﺎﺀ ﺍﻟﻌﺮﺽ ﻋﻠﻰ ﻧﻘﻞ‬
‫ﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻄﻠﻮﺑﺔ ﺩﻭﻥ ﻏﲑﻫﺎ ﺇﻻ ﺇﺫﺍ ﻟﺰﻡ ﺍﳌﻘﺎﻡ‪.‬‬

‫ﺤﻮَا ِرﻳﱢﻴﻦ‪:‬‬
‫ن ‪ ،‬ا ْﻟ َ‬
‫ﺤﻮَا ِرﻳﱡﻮ َ‬
‫ا ْﻟ َ‬
‫ﻭﺭﺩ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﲬﺲ ﻣﺮﺍﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﰲ ﺃﺭﺑﻊ ﺁﻳﺎﺕ ﻣﻦ ﺛﻼﺙ ﺳﻮﺭ‪:‬‬
‫ﯼ ﯽ‬ ‫‪ .١‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﭽ‬
‫ﻳ ﻴ ﭼ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪.[٥٢ :‬‬
‫‪ .٢‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﭽ ﮩ ه ﻪ ه ﻬ ے ﮯ ۓ ﮱ ڭ ﯔ ﯕ ﯖ ﭼ ]ﺍﳌﺎﺋﺪﺓ‪.[١١١ :‬‬
‫‪ .٣‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﭽ ﯘ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡ ۉ ﯣ ې ﯥ ﯦﯧ‬
‫ﭼ ]ﺍﳌﺎﺋﺪﺓ ‪.[١١٢ :‬‬
‫‪ .٤‬ﻗﺎﻝ ﺗﻌـﺎﱃ‪ :‬ﭽ ﯼ ﯽ ﻳ ﻴ‬

‫ﭼ ]ﺍﻟﺼﻒ ‪.[١٤ :‬‬

‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻋﺪﺩ ﻣﻦ ﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﻭﺟﺪﺕ ﺍﻟﺒﺎﺣﺜﺔ ﺃﻥ ﺍﳌﻔﺴﺮﻳﻦ ﻳﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﳊـﻮﺍﺭﻳﲔ‬
‫ﺻ ‪‬ﺮﻭﻩ ﻗﺬﻑ ﺍﷲ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺑﺮﺳـﻠﻪ)‪ ،(١‬ﰲ ﺣـﲔ‬ ‫ﻫﻢ ﺃﺻﺤﺎﺏ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻧﺎ ‪‬‬
‫ﺗﻨﻮﻋﺖ ﺃﻗﻮﺍﳍﻢ ﺣﻮﻝ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﻭ ﺳﺒﺐ ﺍﻟﺘﺴﻤﻴﺔ ‪‬ﺎ‪.‬‬

‫ﺟﺎﺀ ﻋﻦ ﺍﻟﺴﻠﻒ ﻋﺪﺩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﰲ ﻣﻌﲎ ﺍﳊﻮﺍﺭﻳﲔ‪:‬‬

‫ﳊ ‪‬ﻮﺭ‪ ،‬ﻭﻫﻮ ﺷﺪﺓ ﺍﻟﺒﻴﺎﺽ‪ .‬ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ)‪ :(١‬ﺇﳕﺎ ﲰﻮﺍ ﺍﳊـﻮﺍﺭﻳﲔ‬
‫‪ .١‬ﺍﳊﻮﺍﺭﻱ ﺃﺻﻠﻪ ﻣﻦ ﺍ ﹶ‬
‫ﺑﺒﻴﺎﺽ ﺛﻴﺎ‪‬ﻢ)‪ .(٢‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﻗﻮﻝ ﺃﺑﻮ ﺃﺭﻃﺄﺓ)‪ :(٣‬ﻛـﺎﻧﻮﺍ ﹶﻏﺴﱠـﺎﻟﲔ ﳛـﻮﺭﻭﻥ ﺍﻟﺜﻴـﺎﺏ‪،‬‬

‫)‪ (١‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻣﺮﻛﺰ ﻫﺠﺮ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺮ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٥٩٢‬‬
‫ﻳﻐﺴﻠﻮ‪‬ﺎ)‪(٤‬؛ ﺣﻴﺚ »ﻗﻴﻞ ﻟﻠﻘﺼﺎﺭ )ﻣﻦ ﻳﺒﻴﺾ ﺍﻟﺜﻴﺎﺏ( ﺣﻮﺍﺭﻱ ﻷﻥ ﺍﻟﺜﻴﺎﺏ ﺗﺮﺟﻊ ﺑﻌﻤﻠﻪ ﺇﱃ‬
‫ﺍﻟﺒﻴﺎﺽ«)‪.(٥‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﱂ ﻳﻮﺍﻓﻘﻪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻛﺮ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪ ،‬ﻣﺜﻞ ﺍﻟﻔﺮﺍﺀ)‪ ،(٦‬ﺇﻻ ﺃﻧﻪ ﻧﺴﺒﻪ ﺇﱃ ﺃﻫﻞ‬
‫ﺍﻟﺘﻔﺴﲑ ﻓﻘﺎﻝ‪» :‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺘﻔﺴﲑ ﺃ‪‬ﻢ ‪‬ﺳﻤ‪‬ﻮﺍ ﺣﻮﺍﺭﻳﲔ ﻟﺒﻴﺎﺽ ﺛﻴﺎ‪‬ﻢ«)‪» .(٧‬ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ )ﺟـﺎﺀ ﰲ‬
‫ﺍﻟﺘﻔﺴﲑ( ﺗﺸﻌﺮ ﺃﻥ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻟﻴﺲ ﳑﺎ ﳝﻜﻦ ﺃﺧﺬﻩ ﻣﻦ ﺍﻟﻠﻐﺔ«)‪ .(٨‬ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻗـﺪ‬
‫ﻳﺬﻛﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻌﻮﺩ ﻓﻴﺆﻛﺪ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻩ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﺰﺟﺎﺝ)‪(٩‬ﻭﺳﻴﺄﰐ ﺫﻛﺮﻩ ﰲ‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪.‬‬
‫‪ .٢‬ﺧﺎﺻﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺻﻔﻮ‪‬ﻢ‪ :‬ﻗﺎﻝ ﺑﻪ ﺍﻟﻀﺤﺎﻙ)‪.(١١)(١٠‬‬
‫ﻭﺍﻓﻖ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﻮ ﹶﻝ ﻋﺪ ٍﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﻨﻬﻢ‪:‬‬

‫ﺍﻟﻔﺮﺍﺀ)‪ ،(١٢‬ﻭ ﺃﺑﻮ ﻋﺒﻴﺪﺓ)‪ ،(١)(١٣‬ﻭﻋﻨﺪ ﺍﻟﺰﺟﺎﺝ‪» :‬ﻗﺎﻝ ﺍﳊﺬﺍﻕ ﺑﺎﻟﻠﻐﺔ‪ :‬ﺍﳊﻮﺍﺭﻳﻮﻥ ﻫﻢ ﺻﻔﻮﺓ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻳﻦ ﺧﻠﺼﻮﺍ ﻭﹶﺃﺧﻠﺼﻮﺍ ﰲ ﺍﻟﺘﺼﺪﻳﻖ ‪‬ﻢ ﻭ ﻧﺼﺮ‪‬ﻢ)‪ .(٣)«(٢‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺰﺟﺎﺝ ﻗـﻮﻝ‬

‫)‪ (١‬ﻫﻮ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﺍﻻﺳﺪﻱ‪ ،‬ﻣﻦ ﻣﻮﺍﱄ ﺑﲏ ﺃﺳﺪ‪ ،‬ﻛﻮﰲ‪ ،‬ﺗﺎﺑﻌﻲ‪ ،‬ﻓﻘﻴﻪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٩٥‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(٩٣‬‬
‫)‪ (٢‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٥٢‬‬
‫)‪ (٣‬ﻫﻮ ﺣﺠﺎﺝ ﺑﻦ ﹶﺃﺭﻃﺎﺓ ﺑﻦ ﺛﻮﺭ ﺍﻟﻨﺨﻌﻲ ﺃﺑﻮ ﺃﺭﻃﺎﺓ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﻟﻘﺎﺿﻲ ﻛﺎﻥ ﻣﻦ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ ﻭﺣﻔﺎﻇﻪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٤٥‬ﻫـ‪) ،‬ﺧـﲑ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.(١٦٨‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٥٢‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﺍﻟﻨﻜﺖ ﻭﺍﻟﻌﻴﻮﻥ‪ ،‬ﺭﺍﺟﻌﻪ‪ :‬ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺍﳉﺰﺀ‬
‫ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.٢٣٧-٢٣٦‬‬
‫)‪ (٦‬ﻫﻮ ﳛﲕ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺳﺪﻱ ﻣﻮﱃ ﺑﲏ ﺃﺳﺪ‪ ،‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ‪ ، ،‬ﺇﻣﺎﻡ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﺃﻋﻠﻤﻬﻢ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐـﺔ ﻭﻓﻨـﻮﻥ ﺍﻷﺩﺏ‪ ،‬ﺗـﻮﰲ‬
‫‪٢٠٧‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺹ‪.(١٤٥‬‬
‫)‪ (٧‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ‪ ،٣‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ‪١٩٨٣-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٢١٨‬‬
‫)‪ (٨‬ﻣﺴﺎﻋﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻄﻴﺎﺭ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﻟﺪﻣﺎﻡ‪١٣٢٢ ،‬ﻫـ‪ ،‬ﺹ‪.٢٦٣‬‬
‫)‪ (٩‬ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﺮﻱ ﺑﻦ ﺳﻬﻞ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻋﺎﱂ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٣١١‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ‬
‫ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.(٤٠‬‬
‫)‪ (١٠‬ﻫﻮ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺰﺍﺣﻢ ﺍﻟﺒﻠﺨﻲ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻣﻔﺴﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٠٥‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(٢١٥‬‬
‫)‪ (١١‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٥٢‬‬
‫)‪ (١٢‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﻲ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻔﺮ‪‬ﺍﺀ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٢١٨‬‬
‫)‪ (١٣‬ﻫﻮ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﺘﻴﻤﻲ ﻣﻮﻻﻫﻢ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٢٠٨‬ﻫـ‪) ،‬ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﻮﺍﻣﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﺣﻠﺐ‪١٤١١ ،‬ﻫـ‪١٩٩١-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.(٢٠٣‬‬
 ‫ﻣﻦ ﻗﺎﻝ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻗﺼﺎﺭﻳﻦ‪ ،‬ﻭﻣﻠﻮﻛﹰﺎ‪ ،‬ﻭﺻﻴﺎﺩﻳﻦ‪ .‬ﻏﲑ ﺃﻧﻪ ﻋﺎﺩ ﻭﺃﻛﺪ ﺃﻥ ﻣﺎ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻫﻮ ﺃ‪‬ﻢ‬
‫ﺍﻟﺼﻔﻮﺓ‪.‬‬
‫ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻣﻦ ﻓﺴﺮﻫﺎ ﻣﻦ ﺍﻟﺴﻠﻒ ﺑﺄﻥ ﺍﳊﻮﺍﺭﻳﲔ ﻫﻢ ﻣـﻦ ﺗﺼـﻠﺢ ﳍـﻢ ﺍﳋﻼﻓـﺔ‪،‬‬
‫ﻛﻘﺘﺎﺩﺓ)‪(٥)(٤‬؛ ﻷﻥ ﻣﻦ ﺗﺼﻠﺢ ﳍﻢ ﺍﳋﻼﻓﺔ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﺻﻔﻴﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺧﺎﺻﺘﻬﻢ‪ .‬ﻭﻳـﺪﺧﻞ‬
‫ﻓﻴﻪ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﺍﳊﻮﺍﺭﻱ ﺍﻟﻨﺎﺻﺮ ﻛﺴﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﻪ)‪(٧)(٦‬؛ ﻷﻧﻪ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮ‪‬ﻢ ﺧﻠﺼﺎﺀ ﻟﻸﻧﺒﻴﺎﺀ‬
‫ﺣﺼﻮﻝ ﺍﻟﻨﺼﺮﺓ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﻟﺮﺍﺯﻱ)‪» :(٨‬ﻗﻴﻞ ﻷﻥ ﻗﻠﻮ‪‬ﻢ ﻛﺎﻧﺖ ﻧﻘﻴﺔ ﻃﺎﻫﺮﺓ ﻣﻦ ﻛﻞ ﻧﻔﺎﻕ ﻭﺭﻳﺒﺔ ﻓﺴﻤﻮﺍ ﺑﺬﻟﻚ ﻣـﺪﺣﹰﺎ‬
‫ﳍﻢ‪ ،‬ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﻧﻘﺎﺀ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻛﺎﻟﺜﻮﺏ ﺍﻷﺑﻴﺾ«)‪ ،(٩‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺩﺍﺧﻞ ﺃﻳﻀ‪‬ﺎ ﰲ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ ،‬ﺣﻴﺚ‬
‫ﻧﻘﺎﺀ ﺍﻟﻘﻠﺐ ﻭﻃﻬﺎﺭﺗﻪ ﺻﻔﺔ ﻟﻸﺻﻔﻴﺎﺀ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻋﺪﺩ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻗﻮﺍ ﹰﻻ ﺃﺧﺮﻯ‪ ،‬ﻣﺜﻞ‪ :‬ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻭﺯﺭﺍﺀ ﺃﻭ ﻣﻠﻮﻛﹰﺎ‪ ،‬ﺃﻭ ﺻﻴﺎﺩﻳﻦ‪،‬‬
‫ﺃﻭ ﳎﺎﻫﺪﻳﻦ‪ ،‬ﻭﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺍﳉﻮﺯﻱ)‪ (١٠‬ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﺯﺍﺩ ﺍﳌﺴﲑ)‪ .(١١‬ﻭﻫﻲ ﺇﻥ ﺻﺢ‬
‫ﻧﻘﻠﻬﺎ‪ ،‬ﺑﻌﻀﻬﺎ ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺎ ﻗﻠﻨﺎﻩ ﺳﺎﺑﻘﹰﺎ ﻭﺑﻌﻀﻬﺎ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎ ﹰﻻ ﻟﻠﺤﻮﺍﺭﻳﲔ ﺇﻣﺎ ﺳـﺎﺑﻘﺔ‬
‫ﻟﻨﺼﺮ‪‬ﻢ ﻋﻴﺴﻰ ﺃﻭ ﺗﺎﻟﻴﺔ ﳍﺎ‪.‬‬

‫)‪ (١‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴﻤﻲ‪ ،‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻋﺎﺭﺿﻪ ﺑﺄﺻﻮﻟﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﺳﺰﻛﲔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﻔﺎﺟﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺍﳉﺰﺀ‬
‫ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٩٥‬‬
‫)‪ (٢‬ﰲ ﺍﻷﺻﻞ ﰲ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ﻭﻧﺼﺮﺗﻪ‪ ،‬ﻭﹶﻟ ﱠﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﹸﺛﺒﺖ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻷﻧﺒﻴﺎﺀ‪.‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﱠﺮﻱ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﻋﺒﺪﻩ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٨ ،‬ﻫـ‪،١٩٨٨-‬‬
‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ ‪.٤١٧‬‬
‫)‪ (٤‬ﻫﻮ ﻗﺘﺎﺩﺓ ﺑﻦ ﺩﻋﺎﻣﺔ ﺑﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺍﻟﺴﺪﻭﺳﻲ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻣﻔﺴﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١١٨‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋـﻼﻡ‪ ،‬ﻣﺮﺟـﻊ‬
‫ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.(١٨٩‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﺳﻌﺪ ﳏﻤﺪ ﻃﻴﺐ‪ ،‬ﻣﻜﺘﺒﺔ ﻧﺰﺍﺭ ﺍﻟﺒﺎﺯ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪،‬‬
‫‪١٤٢٤‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.١٢٤٣‬‬
‫)‪ (٦‬ﻫﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﳍﻼﱄ ﺍﻟﻜﻮﰲ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﳏﺪﺙ ﺍﳊﺮﻡ ﺍﳌﻜﻲ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٩٨‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠـﻲ‪ ،‬ﺍﻷﻋـﻼﻡ‪،‬‬
‫ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(١٠٥‬‬
‫)‪ (٧‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.١٢٤٣‬‬
‫)‪ (٨‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺘﻴﻤﻲ ﺍﻟﺒﻜﺮﻱ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻻﻣﺎﻡ ﺍﳌﻔﺴﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٦٠٦‬ﻫــ‪) ،‬ﺧـﲑ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(٣١٣‬‬
‫)‪ (٩‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺹ‪.٥٦‬‬
‫)‪ (١٠‬ﻫﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﺯﻱ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻋﻼﻣﺔ ﻋﺼﺮﻩ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ ،‬ﺗﻮﰲ‬
‫‪٥٩٧‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(٣١٦‬‬
‫)‪ (١١‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫‪١٤٠٧‬ﻫـ‪١٩٨٧-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ ‪.٣٣٦-٣٣٥‬‬
‫ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺍﻟﻄﱪﻱ)‪ :(١‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺃﺷﺎﺭ ﺇﱃ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳉﻤﻊ ﺑﲔ ﻫـﺬﻩ ﺍﻷﻗـﻮﺍﻝ‬
‫ﻓﻘﺎﻝ‪» :‬ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺣﻮﺍﺭﻳﻮ ﻋﻴﺴﻰ ﻛﺎﻧﻮﺍ ﲰﻮﺍ ﺑﺎﻟﺬﻱ ﺫﻛﺮﻧﺎ ﻣﻦ ﺗﺒﻴﻴﻀﻬﻢ ﺍﻟﺜﻴـﺎﺏ ﻭﺃ‪‬ـﻢ‬
‫ﻛﺎﻧﻮﺍ ﻗﺼﺎﺭﻳﻦ ﻓﻌﺮﻓﻮﺍ ﺑﺼﺤﺒﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﺧﺘﻴﺎﺭﻩ ﺇﻳﺎﻫﻢ ﻟﻨﻔﺴﻪ ﺃﺻﺤﺎﺑﺎ ﻭﺃﻧﺼﺎﺭﺍ ﻓﺠـﺮﻯ‬
‫ﺫﻟﻚ ﺍﻻﺳﻢ ﳍﻢ ﻭﺍﺳﺘﻌﻤﻞ ﺣﱴ ﺻﺎﺭ ﻛﻞ ﺧﺎﺻﺔ ﻟﻠﺮﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺃﻧﺼﺎﺭﻩ ﺣﻮﺍﺭﻳﻴﻪ ﻭﻟﺬﻟﻚ ﻗﺎﻝ‬
‫ﺍﻟﻨﱯ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻟﻜﻞ ﻧﱯ ﺣﻮﺍﺭﻱ ﻭﺣﻮﺍﺭﻱ ﺍﻟﺰﺑﲑ ﻳﻌﲏ ﺧﺎﺻﺘﻪ«)‪.(٢‬‬
‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺑﻴﺾ ﺍﻟﺜﻴـﺎﺏ‪ ،‬ﻭﺣﺮﻓﺘـﻬﻢ ﻏﺴـﻞ ﺍﻟﺜﻴـﺎﺏ‪،‬‬
‫ﻭﻳﻌﺘﺎﺷﻮﻥ ﻣﻦ ﺻﻴﺪ ﺍﻟﺴﻤﻚ‪ ،‬ﻓﻠﻤﺎ ﺩﻋﺎﻫﻢ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﻨﻮﺍ ﺑﻪ‪ ،‬ﻭﺃﺧﻠﺼﻮﺍ ﻟـﻪ‪ ،‬ﻭﺍﺗﺒﻌـﻮﻩ‬
‫ﻭﻧﺼﺮﻭﻩ‪ ،‬ﻭﺟﺎﻫﺪﻭﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺴﻤﻮﺍ ﺑﺎﳊﻮﺍﺭﻳﲔ‪ ،‬ﰒ ﺍﺳﺘﻌﻤﻞ ﺍﻻﺳﻢ ﺣﱴ ﺻﺎﺭ ﻛﻞ ﺧﺎﺻ ٍﺔ‬
‫ﻟﻠﻨﱯ ﺃﻭ ﺍﻟﺮﺟﻞ ﺣﻮﺍﺭﻱ‪.‬‬

‫َﻳﺤُﻮ َر ‪:‬‬
‫ﮟ ڻ ﮡ ﭨ‬ ‫ﻭﺭﺩ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﰲ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ :‬ﭽ ں‬
‫ﭼ ]ﺍﻻﻧﺸﻘﺎﻕ ‪» .[١٤ :‬ﻭﻫﺬﻩ ﺻﻔﺔ ﺍﻟﻜﺎﻓﺮ«)‪.(٣‬‬
‫ﺟﺎﺀ ﻋﻦ ﺍﻟﺴﻠﻒ ﰲ ﺗﻔﺴﲑ ﳛﻮﺭ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ)‪:(٤‬‬
‫‪ .١‬ﻳﺒﻌﺚ‪ :‬ﳑﻦ ﻗﺎﻝ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻗﺘﺎﺩﺓ‪.‬‬
‫‪ .٢‬ﻳﺮﺟﻊ‪ :‬ﻗﺎﻝ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﳎﺎﻫﺪ)‪ (٥‬ﻭﻗﺘﺎﺩﺓ ﻭﺳﻔﻴﺎﻥ‪.‬‬
‫‪ .٣‬ﻳﻨﻘﻠﺐ‪ :‬ﻗﺎﻝ ﺑﻪ ﺍﺑﻦ ﺯﻳﺪ‪.‬‬
‫ﻭﺑﺎﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻗﺎﻝ ﻋﺪﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ)‪ (٦‬ﻭﺍﻟﺰﺟﺎﺝ)‪ .(٧‬ﻭﻋﻨﺪ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻳﻌﻮﺩ)‪.(٨‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺜﻌﺎﻟﱯ)‪ (١‬ﰲ ﺗﻔﺴﲑ ﺃﻥ ﻟﻦ ﳛﻮﺭ »ﺃﻥ ﻟﻦ ﻳﺮ ﹺﺟ ‪‬ﻊ ﺇﱃ ﺍﻟﻠﱠﻪ ﻣﺒﻌﻮﺛﹰﺎ ﳏﺸ‪‬ﻮﺭﺍﹰ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﱂ‬
‫ﺃﻋﻠﻢ ﻣﺎ ﻣﻌﲎ "‪‬ﻳﺤ‪‬ﻮ ‪‬ﺭ"؛ ﺣﱴ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌﺖ‪ ‬ﺍﻣﺮﺃﺓ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍﹺﺑﱠﻴ ﹰﺔ ‪‬ﺗﻘﹸﻮ ﹸﻝ ‪‬ﻟﺒ‪‬ﻨﱠﻴ ٍﺔ ﹶﻟﻬ‪‬ﺎ‪ :‬ﺣ‪‬ﻮﺭﹺﻱ؛ ﺃﻱ‪ :‬ﺍﺭﺟﻌﻲ‪) ،‬ﻭﰲ ﻗﻮﻝ‬

‫)‪ (١‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻄﱪﻱ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﺍﳌﺆﺭﺥ ﺍﳌﻔﺴﺮ ﺍﻹﻣﺎﻡ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٣١٠‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ‬
‫ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(٦٩‬‬
‫)‪ (٢‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٥٢‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺹ‪.٢١١‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﻼﺛﻮﻥ‪ ،‬ﺹ‪.١٣١-١٣٠‬‬
‫)‪ (٥‬ﻫﻮ ﳎﺎﻫﺪ ﺑﻦ ﺟﱪ‪ ،‬ﺃﺑﻮ ﺍﳊﺠﺎﺝ ﺍﳌﻜﻲ‪ ،‬ﻣﻮﱃ ﺑﲏ ﳐﺰﻭﻡ‪ ،‬ﺗﺎﺑﻌﻲ‪ ،‬ﻣﻔﺴﺮ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٠٤‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪،‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.(٢٧٨‬‬
‫)‪ (٦‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴﻤﻲ‪ ،‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٢٩١‬‬
‫)‪ (٧‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﱠﺮﻱ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٣٠٥‬‬
‫)‪ (٨‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٢٥١‬‬
‫ﺏ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﻨﻔﻲ‪ ،‬ﺃﻱ‪ :‬ﺑﻠﻰ؛ ﹶﻟ‪‬ﻴﺤ‪‬ﻮ ‪‬ﺭ ﱠﻥ ﺃﻱ‪ :‬ﻟ ‪‬ﲑ ﹺﺟ ‪‬ﻌ ﱠﻦ«)‪ ،(٢‬ﻭﳑﺎ ﺫﻛـﺮﻩ ﺍﺑـﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪﻫﺎ( "ﺑﻠﻰ" ﺇﳚﺎ ‪‬‬
‫ﻋﺎﺷﻮﺭ)‪ (٣‬ﰲ ﻣﻌﲎ ﳛﻮﺭ‪» :‬ﺣﺎﺭ ﳛﻮﺭ‪ ،‬ﺇﺫﺍ ﺭﺟﻊ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﰒ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﻟﺮﺟـﻮﻉ‬
‫ﺇﱃ ﺣﺎﻟﺔ ﻛﺎﻥ ﻓﻴﻬﺎ ﺑﻌ ‪‬ﺪ ﺃﻥ ﻓﺎﺭﻗﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﻭﻫﻮ ﻣﻦ ﺍ‪‬ﺎﺯ ﺍﻟﺸﺎﺋﻊ ﻣﺜﻞ ﺇﻃﻼﻕ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻴﻪ‬
‫ﰲ ﻗﻮﻟﻪ‪ :‬ﭽ ﻪ ه ﻬ ﭼ ]ﻳﻮﻧﺲ ‪ [٢٣ :‬ﻭﻗﻮﻟﻪ‪ :‬ﭽ ﭳ ﭴ ﭵ ڃ ﭼ ]ﺍﻟﻄﺎﺭﻕ ‪ [٨ :‬ﻭﺳ‪‬ﻤﻲ ﻳﻮ ‪‬ﻡ ﺍﻟﺒﻌﺚ‬
‫ﻳﻮ ‪‬ﻡ ﺍﳌﻌﺎﺩ«)‪.(٤‬‬
‫ﻭﺫﻛﺮ ﺍﻟﺮﺍﺯﻱ »ﺍﳊﻮﺭ ﻫﻮ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﺍﶈﺎﺭ ﺍﳌﺮﺟﻊ ﻭﺍﳌﺼﲑ‪...‬ﻭﻧﻘﻞ ﺍﻟ ﹶﻘ ﱠﻔﺎﻝ)‪ (٥‬ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﳊﻮﺭ‬
‫ﻫﻮ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺧﻼﻑ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﳌﺮﺀ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪" :‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳊﻮﺭ ﺑﻌﺪ ﺍﻟﻜـﻮﺭ" ﻓﻌﻠـﻰ‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ)ﺍﻟﺮﺟﻮﻉ( ﻣﻌﲎ ﺍﻵﻳﺔ ﺃﻧﻪ ﻇﻦ ﺃﻥ ﻟﻦ ﻳﺮﺟﻊ ﺇﱃ ﺍﻵﺧﺮﺓ ﺃﻱ ﻟﻦ ﻳﺒﻌﺚ ‪...‬ﻭﻋﻠﻰ ﺍﻟﻮﺟـﻪ‬
‫ﺍﻟﺜﺎﱐ)ﻗﻮﻝ ﺍﻟﻘﻔﺎﻝ( ﺃﻧﻪ ﻇﻦ ﺃﻥ ﻟﻦ ﻳﺮﺟﻊ ﺇﱃ ﺧﻼﻑ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﺘﻨﻌﻢ«)‪.(٦‬‬
‫ﻭﺗﺮﻯ ﺍﻟﺒﺎﺣﺜﺔ ﺃﻥ ﻳﺒﻌﺚ ﻭﻳﻌﻮﺩ ﻭﻳﻨﻘﻠﺐ‪ ،‬ﻛﻠﻬﺎ ﺗﻌﻮﺩ ﳌﻌﲎ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ‬
‫ﻣﺎ ﺫﻛﺮﻩ ﺍﻷﻟﻮﺳﻲ)‪(٧‬ﺑﻘﻮﻟﻪ ﰲ ﻣﻌﲎ ﳛﻮﺭ‪» :‬ﺍﳊﻮﺭ ﺍﻟﺮﺟﻮﻉ ﻣﻄﻠﻘﹰﺎ«)‪.(٨‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺎﻭﺭﺩﻱ)‪ (٩‬ﺃﻥ »ﳛﻮﺭ ﻛﻠﻤﺔ ﺑﺎﳊﺒﺸﻴﺔ ﻭﻣﻌﻨﺎﻫﺎ ﻳﺮﺟﻊ«)‪ .(١٠‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﻣﻊ ﻣﺎ ﺫﹸﻛﺮ ﺳﺎﺑﻘﹰﺎ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﳌﺎ ﲰﻊ ﺍﳌﺮﺃﺓ ﺍﻷﻋﺮﺍﺑﻴﺔ ﺗﻨﺎﺩﻱ ﺑ‪‬ﻨﻴﱠﺔ ﳍﺎ؛ ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﳑﺎ ﻳﻌﺮﻑ ﻋﻨﺪ ﺍﻟﻌـﺮﺏ‬
‫ﻭﺧﺎﺻﺔ ﺍﻷﻋﺮﺍﺏ ﻭﻫﻢ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﻔﺼﺎﺣﺔ ﻣﻦ ﻏﲑﻫﻢ‪.‬‬

‫)‪ (١‬ﻫﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳐﻠﻮﻑ ﺍﻟﺜﻌﺎﻟﱯ ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺃﺑﻮ ﺯﻳﺪ‪ :‬ﻣﻔﺴﺮ‪ ،‬ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٨٧٥‬ﻫـ‪)،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠـﻲ‪،‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(٣٣١‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﳏﻤﺪ ﳐﻠﻮﻑ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﺍﳉﻮﺍﻫﺮ ﺍﳊﺴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ‪،‬‬
‫ﺹ ‪.٣٩٩‬‬
‫)‪ (٣‬ﻫﻮ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺭﺋﻴﺲ ﺍﳌﻔﺘﲔ ﺍﳌﺎﻟﻜﻴﲔ ﺑﺘﻮﻧﺲ ﻭﺷﻴﺦ ﺟﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٣٩٣‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪،‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(١٧٤‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﻼﺛﻮﻥ‪ ،‬ﺹ‪.٢٢٥‬‬
‫)‪ (٥‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺸﺎﺷﻲ ﺍﻟﻘﻔﺎﻝ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻣﻦ ﺃﻛﺎﺑﺮ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﺑﺎﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻻﺩﺏ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٣٦٥‬ﻫـ‪،‬‬
‫)ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(٢٧٤‬‬
‫)‪ (٦‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٩٨‬‬
‫)‪ (٧‬ﻫﻮ ﳏﻤﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﻴﲎ ﺍﻻﻟﻮﺳﻰ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﺍﻟﺜﻨﺎﺀ‪ ،‬ﻣﻔﺴﺮ‪ ،‬ﳏﺪﺙ‪ ،‬ﺃﺩﻳﺐ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٢٧٠‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪،‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.(١٧٦‬‬
‫)‪ (٨‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﺪ ﳏﻤﻮﺩ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻁ‪ ،٤‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪،‬‬
‫‪١٤٠٥‬ﻫـ‪١٩٨٥-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﻼﺛﻮﻥ‪ ،‬ﺹ‪.٨١‬‬
‫)‪ (٩‬ﻫﻮ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺣﺒﻴﺐ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﺃﻗﻀﻰ ﻗﻀﺎﺓ ﻋﺼﺮﻩ‪ ،‬ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺒﺎﺣﺜﲔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٤٥٠‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪،‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.(٣٢٧‬‬
‫)‪ (١٠‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﺍﻟﻨﻜﺖ ﻭﺍﻟﻌﻴﻮﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.٢٣٦‬‬
 ‫ُﻳﺤَﺎ ِو ُر ُﻩ‪:‬‬
‫ﻭﺭﺩ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﻣﺮﺗﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻛﻠﺘﻴﻬﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﰲ ﻣﻌﺮﺽ ﺍﳊـﺪﻳﺚ ﻋـﻦ‬
‫ﺻﺎﺣﺐ ﺍﳉﻨﺘﲔ ﻭﺻﺎﺣﺒﻪ ﺍﳌﺆﻣﻦ‪:‬‬
‫ﭼ‬ ‫ـﺎﱃ‪ :‬ﭽ ﯼ ﯽ ﻳ ﻴ‬ ‫ـﺒﺤﺎﻧﻪ ﻭﺗﻌـ‬‫ـﻪ ﺳـ‬‫‪ .١‬ﰲ ﻗﻮﻟـ‬
‫]ﺍﻟﻜﻬﻒ‪.[٣٤ :‬‬
‫‪ .٢‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﭫ ﭬ ﭭ ڦ ﭯ ﭰ ﭱ ڄ ﭳ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭼ ]ﺍﻟﻜﻬﻒ ‪:‬‬
‫‪.[٣٧‬‬
‫ﺟﺎﺀ ﰲ ﻣﻌﲎ ﭽ ڦ ﭯ ﭼ ﻋﺪﺩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪:‬‬
‫ﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮ ﺃﺣﺪ ﺍﳌﻮﺿﻌﲔ‪ ،‬ﻣﺜﻞ‪:‬‬
‫‪ -‬ﺍﻟﻄﱪﻱ‪ :‬ﻭﻫﻮ ﳜﺎﻃﺒﻪ ﻭﻳﻜﻠﻤﻪ)‪ .(١‬ﺫﻛﺮﻩ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﻱ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﺆﻣﻦ‪.‬‬
‫‪ -‬ﺍﳌﺎﻭﺭﺩﻱ‪ :‬ﻭﻫﻮ ﳛﺎﻭﺭﻩ ﺃﻱ ﻳﻨﺎﻇﺮﻩ)‪ .(٢‬ﺫﻛﺮﻩ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻷﻭﱃ‪ ،‬ﻋﻠﻰ ﻟﺴﺎﻥ ﺻـﺎﺣﺐ‬
‫ﺍﳉﻨﺘﲔ‪.‬‬
‫‪ -‬ﺍﻟﻘﺮﻃﱯ)‪ :(٣‬ﺃﻱ ﻳﺮﺍﺟﻌﻪ ﰲ ﺍﻟﻜﻼﻡ ﻭﳚﺎﻭﺑﻪ‪ .‬ﻭﺍﶈﺎﻭﺭﺓ ﺍ‪‬ﺎﻭﺑﺔ‪ ،‬ﻭﺍﻟﺘﺤﺎﻭﺭ ﺍﻟﺘﺠﺎﻭﺏ)‪ .(٤‬ﺫﻛﺮﻩ‬
‫ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻷﻭﱃ‪ ،‬ﺃﻱ ﻋﻠﻰ ﻟﺴﺎﻥ ﺻﺎﺣﺐ ﺍﳉﻨﺘﲔ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮ ﻛﻼ ﺍﳌﻮﺿﻌﲔ‪ ،‬ﻣﺜﻞ‪:‬‬
‫)‪(٥‬‬
‫ﭼ ﺃﻱ‪ :‬ﳚﺎﺩﻟﻪ ﻭﳜﺎﺻﻤﻪ‪).‬ﻋﻠﻰ ﻟﺴﺎﻥ ﺻـﺎﺣﺐ‬ ‫ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ‬
‫ﺍﳉﻨﺘﲔ ﺍﻟﺬﻱ ﻛﺎﻥ ﺣﺎﻟﻪ ﺍﻟﺘﻐﻄﺮﺱ ﻭﺍﻟﺘﻜﱪ ﻭﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ(‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﭫ ﭬ ﭭ ڦ ﭯ ﭼ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﳐﱪ‪‬ﺍ ﻋﻤﺎ ﺃﺟﺎﺑﻪ ﺻﺎﺣﺒﻪ ﺍﳌﺆﻣﻦ‪،‬‬
‫ﻭﺍﻋﻈﹰﺎ ﻟﻪ ﻭﺯﺍﺟﺮ‪‬ﺍ ﻋﻤﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﻭﺍﻻﻏﺘﺮﺍﺭ)‪).(١‬ﺃﻱ ﺃﻥ ﺍﶈﺎﻭﺭﺓ ﻣﻦ ﺍﳌﺆﻣﻦ ﻛﺎﻧـﺖ ﰲ‬
‫ﻣﻘﺎﻡ ﺍﻟﻮﻋﻆ ﻭﺍﻟﺰﺟﺮ(‪.‬‬

‫)‪ (١‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﺹ‪.٢٧٤‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﺍﻟﻨﻜﺖ ﻭﺍﻟﻌﻴﻮﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٠٧‬‬
‫)‪ (٣‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٦٧١‬ﻫـ‪) ،‬ﺧـﲑ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.(٣٢٢‬‬
‫)‪ (٤‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﳌﻬﺪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٦ ،‬ﻫـ‪-‬‬
‫‪٢٠٠٥‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﺹ‪.٣٥٠‬‬
‫)‪ (٥‬ﻫﻮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﺣﺎﻓﻆ ﻣﺆﺭﺥ ﻓﻘﻴﻪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٧٧٤‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪،‬‬
‫ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.(٣٢٠‬‬
‫ﻭﺟﺎﺀ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻣﻦ ﺃﻣﺜﺎﻝ‪ :‬ﺃﰊ ﻋﺒﻴﺪﺓ ﰲ ﳛﺎﻭﺭﻩ ﺃﻱ ﻳﻜﻠﻤﻪ)‪ ،(٢‬ﺃﻣﺎ ﺍﻟﻨﺤـﺎﺱ)‪ (٣‬ﻓﻘـﺪ ﻗـﺎﻝ‪:‬‬
‫ﳛﺎﻭﺭﻩ‪ :‬ﳜﺎﻃﺒﻪ)‪ .(٤‬ﻭﻗﺪ ﻭﺍﻓﻖ ﻗﻮﳍﻢ ﻗﻮﻝ ﺍﻟﻄﱪﻱ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﻟﻌﻞ ﺳﻜﻮﺕ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﻋﻦ ﺇﺣﺪﻯ ﺍﻵﻳﺘﲔ ﻓﻠﻢ ﻳﺒﲔ ﻣﻌﲎ ﳛﺎﻭﺭﻩ ﻓﻴﻬﺎ‪ ،‬ﺇﳕﺎ ﻟﻜﻮﻧﻪ ﻳـﺮﻯ ﺃﻥ‬
‫ﻛﻠﻤﺔ ﳛﺎﻭﺭﻩ ﰲ ﺍﻵﻳﺘﲔ ﻛﻠﺘﻴﻬﻤﺎ ﺑﻨﻔﺲ ﺍﳌﻌﲎ‪.‬‬

‫ﺣُﻮ ٌٍر‪:‬‬
‫ﻭﺭﺩ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﰲ ﺃﺭﺑﻊ ﺳﻮ ﹴﺭ ﳐﺘﻠﻔﺔ‪ ،‬ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .١‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﮦ ہ ﮨ ﮩ ﭼ ]ﺍﻟﺪﺧﺎﻥ ‪.[٥٤ :‬‬
‫‪ .٢‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﭼ ﭽ ڇ ﭿﮀ ﮁ ڍ ﮃ ﭼ ]ﺍﻟﻄﻮﺭ ‪.[٢٠ :‬‬
‫‪ .٣‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﭤ ﭥ ٹ ﭧ ﭼ ]ﺍﻟﺮﲪﻦ ‪.[٧٢ :‬‬
‫‪ .٤‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﭫ ﭬ ﭼ ]ﺍﻟﻮﺍﻗﻌﺔ ‪.[٢٢ :‬‬
‫ﻭﰲ ﻣﻌﲎ ‪‬ﺣﻮﺭ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ ﻟﻠﺴﻠﻒ‪:‬‬
‫‪ .١‬ﺃﻱ ﳛﺎﺭ ﺍﻟﻄﺮﻑ ﰲ ﺣﺴﻨﻬﻦ ﻭﺑﻴﺎﺿﻬﻦ ﻭﺻﻔﺎﺀ ﻟﻮ‪‬ﻦ‪ :‬ﻗﺎﻝ ﺑﻪ ﳎﺎﻫﺪ‪ ،‬ﻭﻗـﺪ ﻋﻠـﻖ ﻋﻠﻴـﻪ‬
‫ﳊﻮﺭ ﺇﳕﺎ ﻣﻌﻨﺎﻫﺎ ﺃﻧﻪ ﳛﺎﺭ ﻓﻴﻬﺎ ﺍﻟﻄﺮﻑ ﻗﻮﻝ ﻻ ﻣﻌﲎ‬‫ﺍﻟﻄﱪﻱ ﺑﻘﻮﻟﻪ‪ » :‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﳎﺎﻫﺪ ﻣﻦ ﺃﻥ ﺍ ﹸ‬
‫ﳊﻤﺮ ﲨﻊ ﲪﺮﺍﺀ ﻭﺍﻟﺴ‪‬ـﻮﺩ ﲨـﻊ ﺳـﻮﺩﺍﺀ‬ ‫ﳊﻮﺭ ﺇﳕﺎ ﻫﻮ ﲨﻊ ﺣﻮﺭﺍﺀ ﻛﺎ ﹸ‬ ‫ﻟﻪ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ؛ ﻷﻥ ﺍ ﹸ‬
‫ﳊﻮﺭ‪ ،‬ﻭﻫﻮ ﻧﻘﺎﺀ ﺍﻟﺒﻴﺎﺽ ﻛﻤﺎ ﻗﻴـﻞ ﻟﻠﻨﻘـﻲ ﺍﻟﺒﻴـﺎﺽ ﻣـﻦ ﺍﻟﻄﻌـﺎﻡ‬
‫ﻭﺍﳊﻮﺭﺍﺀ ﺇﳕﺎ ﻫﻲ ﻓﻌﻼﺀ ﻣﻦ ﺍ ﹸ‬
‫ﺍﳊﻮﺍﺭﻱ«)‪.(٥‬‬
‫‪ .٢‬ﺑﹺﻴﺾ‪ :‬ﳑﻦ ﻗﺎﻝ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ)‪ ،(٦‬ﻭﺍﻟﻀﺤﺎﻙ)‪» ،(٧‬ﻭﺩﻟﻴﻞ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺃ‪‬ـﺎ‬
‫ﺲ ﻋﲔ{«)‪ .(٨‬ﻭﺍﻟﻌﻴﺲ ﺍﻟﺒﻴﺾ)‪.(١‬‬
‫ﰲ ﺣﺮﻑ )‪-‬ﺃﻱ ﻗﺮﺍﺀﺓ‪ (-‬ﺍﺑﻦ ﻣﺴﻌﻮﺩ}ﹺﺑ ‪‬ﻌﻴ ﹴ‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺳﺎﻣﻲ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﻃﻴﺒﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٥ ،‬ﻫـ‪-‬‬
‫‪٢٠٠٤‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.١٥٨-١٥٧‬‬
‫)‪ (٢‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴﻤﻲ‪ ،‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٤٠٣‬‬
‫)‪ (٣‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳌﺮﺍﺩﻱ ﺍﳌﺼﺮﻱ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻣﻔﺴﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٣٣٨‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ‬
‫ﺳﺎﺑﻖ ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.(٢٠٨‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﻣﻌﻬﺪ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪،‬‬
‫‪١٤٠٨‬ﻫـ‪١٩٨٨-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٤٠‬‬
‫)‪ (٥‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٥٧-١٥٦‬‬
‫)‪ (٦‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.١٦٢‬‬
‫)‪ (٧‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٢٠٣‬‬
‫)‪ (٨‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ ‪.١٣٢‬‬
 ‫‪ .٣‬ﺳﻮﺩ ﺍﳊﺪﻕ‪ :‬ﻗﺎﻝ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ)‪.(٢‬‬
‫‪ .٤‬ﺻﻮﺍﱀ ﻧﺴﺎﺀ ﺑﲏ ﺁﺩﻡ‪ :‬ﻗﺎﻝ ﺑﻪ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ)‪.(٤)(٣‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻔﺮﺍﺀ ‪-‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ -‬ﻣﺎ ﻳﻮﺍﻓﻖ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ ،‬ﺃﻥ ﻣﻌﲎ ﺣﻮﺭ ﹺﺑﻴﺾ‪ ،‬ﻓﻘﺎﻝ ﺃﻥ ﺍﻟﻌﻴﺴﺎﺀ ﺍﻟﺒﻴﻀﺎﺀ‬
‫ﻭﺍﳊﻮﺭﺍﺀ ﻛﺬﻟﻚ)‪ ،(٥‬ﺃﻣﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ)‪ (٦‬ﻭ ﺍﻟﺰﺟﺎﺝ)‪ ،(٧‬ﻓﻘﺪ ﺫﻛﺮﺍ ﺃﻥ ﺍﳊﻮﺭﺍﺀ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺑﻴـﺎﺽ‬
‫ﺍﻟﻌﲔ ﻭﺍﻟﺸﺪﻳﺪﺓ ﺳﻮﺍﺩﻫﺎ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﻟﺒﻐﻮﻱ)‪ (٨‬ﻭﺍﻟﻘﺮﻃﱯ ﻣﺎ ﻳﻮﺍﻓﻖ ﻗﻮﻝ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﺍﻟﺰﺟﺎﺝ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ :‬ﺇﳕﺎ ﻗﻴﻞ ﳍﻦ ﺣـﻮﺭ‬
‫ﳊﻮﺭ ﺃﻋﻴﻨﻬﻦ‪ .‬ﻭﺍﳊﻮﺭ‪ :‬ﺷﺪﺓ ﺑﻴﺎﺽ ﺍﻟﻌﲔ ﰲ ﺷﺪﺓ ﺳﻮﺍﺩﻫﺎ)‪ .(٩‬ﻭﻳﻘﻮﻝ ﺍﻟﺒﻐﻮﻱ‪":‬ﺍﳊﻮﺭ"‪ :‬ﻫﻦ ﺍﻟﻨﺴـﺎﺀ‬
‫ﺍﻟﻨﻘﻴﺎﺕ ﺍﻟﺒﻴﺎﺽ)‪.(١٠‬ﺃﻱ ﺃ‪‬ﻦ ﻻ ﻳﺘﺼﻔﻦ ﺑﺎﻟﺒﻴﺎﺽ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻣﻊ ﺍﻟﺒﻴﺎﺽ ﻧﻘﺎﺀ ﻭﺻﻔﺎﺀ ﺍﳉﻠﻮﺩ‪.‬‬

‫َﺗﺤَﺎ ُو َر ُآﻤَﺎ‪:‬‬
‫ﻭﺭﺩ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙ ڀ ﭛ ﭜ ﭝ ٺﭟ ﭠ ﭡ ٿ ﭣ ﭼ ]ﺍ‪‬ﺎﺩﻟﺔ ‪.[١ :‬‬
‫ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻧﺴﺐ ﻭﺍﺳﻢ ﺍﳌﹸﺠﺎﺩ‪‬ﻟﺔ‪ ،‬ﻏﲑ ﺃ‪‬ﺎ ﻣﻦ ﻧﺴﺎﺀ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﳎﺎﺩﻟﺘـﻬﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺯﻭﺟﻬﺎ ﺃﻭﺱ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻭﻣﺮﺍﺟﻌﺘﻬﺎ ﺇﻳﺎﻩ ﰲ ﺃﻣﺮﻩ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﻗﻮﻟﻪ ﳍﺎ‪ :‬ﺃﻧﺖ ﻋﻠﻲ ﻛﻈﻬﺮ ﺃﻣﻲ‪.‬‬
‫ﺫﹸﻛﺮ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻌﲎ ﻭﺍﺣﺪ ﻛﻤﺎ ﺟﺎﺀ ﻋﻨﺪ ﺍﻟﺒﻐﻮﻱ‪ :‬ﭽ ٺ ﭼ ﻣﺮﺍﺟﻌﺘﻜﻤـﺎ ﺍﻟﻜـﻼﻡ)‪.(١١‬‬
‫ﻭﻭﺍﻓﻘﻪ ﺍﻟﻘﺮﻃﱯ)‪.(١‬‬

‫)‪ (١‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ ‪.٢١٧‬‬
‫)‪ (٢‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.١٦٢‬‬
‫)‪ (٣‬ﻫﻮ ﺍﳊﺴﻦ ﺑﻦ ﻳﺴﺎﺭ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﺗﺎﺑﻌﻲ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١١٠‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ‬
‫ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.(٢٢٦‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٢٠٣‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٤٤‬‬
‫)‪ (٦‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴﻤﻲ‪ ،‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٢٤٦‬‬
‫)‪ (٧‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﱠﺮﻱ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٣٠٥‬‬
‫)‪ (٨‬ﻫﻮ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﳏﻤﺪ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﻳﻠﻘﺐ ﲟﺤﻴﻲ ﺍﻟﺴﻨﺔ‪ ،‬ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻓﻘﻴﻪ‪ ،‬ﳏﺪﺙ‪ ،‬ﻣﻔﺴﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٥١٠‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.(٢٥٩‬‬
‫)‪ (٩‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ ‪.١٣٢‬‬
‫)‪ (١٠‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﲨﻌﻪ ﺿ‪‬ﻤﲑﻳﺔ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ ﻣﺴﻠﻢ ﺍﳊﺮﺵ‪،‬‬
‫ﺩﺍﺭ ﻃﻴﺒﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢،‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ ‪.١٢٠‬‬
‫)‪ (١١‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٣٣٨‬‬
‫ﻭﳑﺎ ﻳﻼﺣﻆ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃ‪‬ﺎ ﲨﻌﺖ ﰲ ﻛﻼﻡ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍ‪‬ﺎﺩﻟﺔ ﻭﺍﻟﺘﺤﺎﻭﺭ‪ .‬ﻭﺍﳉـﺪﻝ‪» :‬ﺍﺣﺘﺠـﺎﺝ‬
‫ﺍﳌﺘﻜﻠﻢ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ ﺇﺛﺒﺎﺗﻪ ﲝﺠﺔ ﺗﻘﻄﻊ ﺍﳌﻌﺎﻧﺪ ﻟﻪ ﻓﻴﻪ«)‪ ،(٢‬ﻭﻗﺪ ﺟﺎﺀ ﻋﻨﺪ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴـﲑ ﻫـﺬﻩ‬
‫ﺍﻵﻳﺔ‪»:‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﻜﻰ ﻋﻦ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺃﻣﺮﻳﻦ ﺃﻭﳍﻤﺎ‪ :‬ﺍ‪‬ﺎﺩﻟﺔ ﻭﻫﻲ ﻗﻮﻟﻪ‪ :‬ﭽ پ ﭗ ﭘ ﭼ ﺃﻱ‬
‫ﺖ ﻋﻠﻴـﻪ"‬
‫ﲡﺎﺩﻟﻚ ﰲ ﺷﺄﻥ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺗﻠﻚ ﺍ‪‬ﺎﺩﻟﺔ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﻠﻤﺎ ﻗﺎﻝ ﳍﺎ‪ " :‬ﺣ ‪‬ﺮﻣ‪‬ـ ‪‬‬
‫ﻗﺎﻟﺖ‪ :‬ﻭﺍﷲ ﻣﺎ ﺫﻛﺮ ﻃﻼﻗﹰﺎ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺷﻜﻮﺍﻫﺎ ﺇﱃ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻗﻮﳍﺎ‪ :‬ﺃﺷﻜﻮ ﺇﱃ ﺍﷲ ﻓﺎﻗﱵ ﻭﻭﺟﺪﻱ‪،‬‬
‫ﻭﻗﻮﳍﺎ‪ :‬ﺇﻥ ﱄ ﺻﺒﻴﺔ ﺻﻐﺎﺭﹰﺍ«)‪ ،(٣‬ﻓ‪‬ﻴﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ﺃﻭﻝ ﺣﺎﳍﺎ ﲡﺎﺩﻝ ﻭﺗﺮﺍﺟﻊ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻠﻤﺎ ﻗﺎﻝ ﳍﺎ ﺣ‪‬ﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﺃﻥ ﻛﻠﻤﺔ "ﲡﺎﺩﻟﻚ" ﻋﺎﺋﺪﺓ ﻋﻠﻴﻬﺎ ﺑﻴﻨﻤﺎ ﻛﻠﻤﺔ‬
‫"ﲢﺎﻭﺭﻛﻤﺎ" ﻋﺎﺋﺪﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻴﻬﺎ‪،‬ﰒ ﺃﻥ ﺣﺎﻝ ﺍﳌﺮﺃﺓ ﺗﻐـﲑ ﺇﱃ‬
‫ﺃﺳﻠﻮﺏ ﺍﶈﺎﻭﺭﺓ ﻣﻮﺍﻓﻘﺔ ﻷﺳﻠﻮﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺃﺳﻠﻮﺏ ﺍﶈﺎﻭﺭﺓ‪.‬‬
‫ﻭﻳﺴﺘﻔﺎﺩ ﳑﺎ ﺳﺒﻖ ﺃﻣﻮﺭ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻗﻮﺓ ﺗﺄﺛﲑ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﻦ ﻳﻜﻠﻤﻪ‪ .‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻜـﻮﻥ ﺃﺳـﻠﻮﺏ‬
‫ﺍﻟﻜﻼﻡ ﺣﻮﺍﺭ‪‬ﺍ ﻣﻦ ﻃﺮﻑ ﻭﺟﺪﺍ ﹰﻻ ﻣﻦ ﻃﺮﻑ ﺁﺧﺮ‪ .‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺟﺎﺀ ﰲ ﺇﺣﺪﻯ ﺭﻭﺍﻳﺎﺕ ﺍﻟﻘﺼـﺔ ﻗـﻮﻝ‬
‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻭ‪‬ﺳﻊ ﲰﻌﻪ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻟﻘﺪ ﺟﺎﺀﺕ ﺍ‪‬ﺎ ‪‬ﺩﻟ ﹸﺔ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻜﻠﻤﻪ ﻭﺃﻧﺎ ﰲ ﻧﺎﺣﻴﺔ ﺍﻟﺒﻴﺖ‪ ،‬ﻣﺎ ﺃﲰﻊ ﻣﺎ ﺗﻘﻮﻝ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ‪ ،‬ﻋﺰ ﻭﺟـﻞ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔ ﭕ‬
‫پ ﭗ ﭘ ﭼ)‪] (٤‬ﺍ‪‬ﺎﺩﻟﺔ ‪ ،[١ :‬ﻓﻴﺪﻝ ﻛﻼﻡ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺧﻮﻟﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺗﻜﻠﻤـﺖ‬
‫ﺠﺎ ‪‬ﺩﻟﺔ ﺃﻥ ﺗﻜﻮﻥ ﺑﺮﻓﻊ ﺍﻟﺼﻮﺕ؛ ﺃﻭ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﺑﺼﻮﺕ ﻣﻨﺨﻔﺾ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍ ﹸﳌ ‪‬‬
‫ﺠﺎ ‪‬ﺩﻟﺔ ﺩﺭﺟﺎﺕ ﺃﻭ ﺃﻧﻮﺍﻉ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﻟﻠ ‪‬ﻤ ‪‬‬
‫ﺣَﻴﺮان‪:‬‬
‫ﻭﺭﺩ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪:‬‬
‫ﻗﺎﻝ ﺗﻌـﺎﱃ‪ :‬ﭽ ﮏ ﮐ ﮑ گ ﮓ ﮔ ﮕ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ‬
‫ہ ﮨ ﮩ ه ﻪه ﻬ ے ﮯ ۓ ﮱ ڭﯔ ﯕ ﯖ ۇ ﯘ ﭼ ]ﺍﻷﻧﻌﺎﻡ ‪.[٧١ :‬‬
‫ﻭﺫﹸﻛﺮ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻌﲎ ﻭﺍﺣﺪ ﻫﻮ‪ :‬ﺍﻟﻀﻼﻝ ﻋﻦ ﺍﳍﺪﻯ‪.‬‬

‫)‪ (١‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.٢٣٢‬‬
‫)‪ (٢‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.١٧٢‬‬
‫)‪ (٣‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٢١٨‬‬
‫)‪ (٤‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﻣﺮﺟﻊ ﺳﺒﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻣﺴﻨﺪ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪،٢٤٢٤١ :‬‬
‫ﺹ‪.(٤٦‬‬
 ‫ﻭﳑﻦ ﻗﺎﻝ ﺑﻪ ﻣﻦ ﺍﻟﺴﻠﻒ‪ :‬ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺍﻟﺴﺪﻱ)‪ ،(١‬ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻭﳎﺎﻫﺪ‪.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﻬﺎ ﺍﻟﻄﱪﻱ ﺑﻘﻮﻟﻪ‪» :‬ﻭﺃﻣﺎ ﺣﲑﺍﻥ ﻓﺈﻧﻪ ﻓﻌﻼﻥ ﻣﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻗﺪ ﺣﺎﺭ ﻓﻼﻥ ﰲ ﺍﻟﻄﺮﻳﻖ ﻓﻬـﻮ‬
‫ﳛﺎﺭ ﻓﻴﻪ ﺣﲑﺓ ﻭﺣﲑﺍﻧﺎ ﻭﺣﲑﻭﺭﺓ ﻭﺫﻟﻚ ﺇﺫﺍ ﺿﻞ ﻓﻠﻢ ﻳﻬﺘﺪ ﻟﻠﻤﺤﺠﺔ«)‪.(٢‬‬
‫ﻭ ﺑﻪ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻣﻦ ﺃﻣﺜﺎﻝ‪ :‬ﺍﻟﺴﺠﺴﺘﺎﱐ)‪(٣‬ﺑﻘﻮﻟﻪ‪» :‬ﺣﲑﺍﻥ ﺃﻱ ﺣﺎﺋﺮ‪ :‬ﻭﻳﻘﺎﻝ‪ :‬ﺣ‪‬ﺎ ‪‬ﺭ ﻳ‪‬ﺤﺎﺭ‪ ،‬ﻭﺗ‪‬ﺤﻴﱠـ ‪‬ﺮ‬
‫ﺝ ‪‬ﻣ ‪‬ﻦ ﺃ ‪‬ﻣ ﹺﺮ ‪‬ﻩ ﹶﻓ ‪‬ﻤﻀ‪‬ﻰ ﻭﻋ‪‬ﺎ ‪‬ﺩ ﺇﱃ ﺣ‪‬ﺎ‪‬ﻟ ‪‬ﻪ«)‪ ،(٤‬ﻭﲟﺜﻠﻪ ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ)‪.(٦)(٥‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫‪‬ﻳﺘ‪‬ﺤﻴﱠ ‪‬ﺮ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻪ ‪‬ﻣ ‪‬‬
‫‪:‬‬ ‫א‬ ‫א‬
‫ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺸﺘﻘﺎﺕ ﻣﺎﺩﺓ )ﺡ ﻭ ﺭ( ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻣﺮﺓ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﺒﲔ ﻣﻦ ﺧـﻼﻝ‬
‫ﻋﺮﺽ ﺃﻗﻮﺍﻝ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﻣﺎ ﺍﺗﻔﻖ ﻣﻨﻬﺎ ﻣﻊ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ .‬ﻭﻫﻨﺎ ﺗﺬﻛﺮ ﺍﻟﺒﺎﺣﺜـﺔ‬
‫ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﻣﻊ ﺗﻮﺿﻴﺢ ﻭﺟﻪ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﳌﺎﺩﺓ ﺣﻮﺭ ﻣﻊ ﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ‬
‫ﳍﺎ‪ ،‬ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫‪ .١‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻤﺔ ﺍﳊﻮﺍﺭﻳﲔ‪ ،‬ﲟﻌﲎ ﺍﳋﺎﺻﺔ ﻭﺍﻟﺼﻔﻮﺓ‪ .‬ﻭﻭﺟﻪ ﺍﻻﺭﺗﺒﺎﻁ ﻫﻨﺎ ﺑـﲔ‬
‫ﺍﳌﻌﲎ ﺍﳌﺴﺘﻌﻤﻞ ﻭﺍﻷﺻﻞ ﺍﻟﺬﻱ ﹸﺃﹾﺛﺒﹺﺖ ﺳﺎﺑﻘﹰﺎ ﳌﺎﺩﺓ ﺣﻮﺭ –ﺍﻟﺮﺟﻮﻉ‪ ،-‬ﻳﻈﻬﺮ ﻣﻦ ﺃﻥ ﺍﳊﻮﺍﺭﻳﲔ ‪‬ﺭ ‪‬ﺩﺩ ﰲ‬
‫ﺍﺧﺘﻴﺎﺭﻫﻢ ﻭﺗﺼﻔﻴﺘﻬﻢ ﻟﻴﻜﻮﻧﻮﺍ ﺣﻘﹰﺎ ﺧﺎﺻﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻧﺎﺻﺮﻳﻪ ﻣﻦ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻭﱂ ﲡـﺪ‬
‫ﺍﻟﺒﺎﺣﺜﺔ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﺗﺴﻤﻴﺘﻬﻢ ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﺃ‪‬ﻢ ﺃﺟﺎﺑﻮﺍ ﺩﻋﻮﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺎﻟﻘﻮﻝ ‪‬ﺬﺍ ﻟـﻪ‬
‫ﻭﺟﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﻣﺎﺩﺓ ﺣﻮﺭ ﺍﻟﺘﺠﺎﻭﺏ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳌﺒﺤﺚ ﺍﳋﺎﺹ ﺑﺎﳊﻮﺍﺭ‬
‫ﰲ ﺍﻟﻠﻐﺔ‪.‬‬
‫‪ .٢‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻤﺔ ﳛﻮﺭ ﲟﻌﲎ ﻳﺮﺟﻊ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ ﺍﳌﻌﲎ ﺍﻷﺻـﻠﻲ‬
‫ﺍﻟﻠﻐﻮﻱ ﳌﺎﺩﺓ ﺣﻮﺭ ﻣﺒﺎﺷﺮﺓ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪.‬‬

‫)‪ (١‬ﻫﻮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺪﻱ‪ ،‬ﺗﺎﺑﻌﻲ‪ ،‬ﺣﺠﺎﺯﻱ ﺍﻻﺻﻞ‪ ،‬ﺳﻜﻦ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٢٨‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪،‬‬
‫ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.(٣١٧‬‬
‫)‪ (٢‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪. .٢٧٥‬‬
‫)‪ (٣‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﺰﻳﺰﻱ‪ ،‬ﻣﻔﺴﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٣٣٠‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ‬
‫ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(٢٦٨‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻧﺰﻫﺔ ﺍﻟﻘﻠﻮﺏ ﰲ ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻳﻮﺳﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺮﻋﺸﻠﻲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤١٠ ،‬ﻫـ‪١٩٩٠-‬ﻡ‪ ،‬ﺹ‪.٢٠٢‬‬
‫)‪ (٥‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﻟﻪ ﻋﻠﻢ ﺑﺎﻟﺘﻔﺴﲑ ﻭﺍﻷﺩﺏ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٦٦٦‬ﻫـ‪) ،‬ﺧﲑ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(٥٥‬‬
‫)‪ (٦‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺣﺴﲔ ﺃﳌﺎﱃ‪ ،‬ﻣﻄﺎﺑﻊ ﻣﺪﻳﺮﻳﺔ ﺍﻟﻨﺸﺮ‬
‫ﻭﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻮﻗﻒ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺃﻧﻘﺮﺓ‪١٩٩٧ ،‬ﻡ‪ ،‬ﺹ‪.٢٠٣‬‬
‫‪ .٣‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻤﺔ ﳛﺎﻭﺭﻩ‪ ،‬ﲟﻌﲎ ﺍﳌﺨﺎﻃﺒﺔ ﻭﺍﻟﻜﻼﻡ‪ .‬ﻭﻭﺟﻪ ﺍﻻﺭﺗﺒﺎﻁ ﻫﻨـﺎ ﺑـﲔ‬
‫ﺍﳌﻌﲎ ﺍﳌﺴﺘﻌﻤﻞ ﻭﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ ﳌﺎﺩﺓ ﺣﻮﺭ‪ -‬ﺍﻟﺮﺟﻮﻉ‪ -‬ﺃﻥ ﺍﻟﺘﺤﺎﻭﺭ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﳌﺨﺎﻃﺒـﺔ‬
‫ﻣﺮﺍﺟﻌﺔ ﺍﻟﻜﻼﻡ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ)‪.(١‬‬
‫‪ .٤‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻤﺔ ﺣ‪‬ﻮﺭ‪ ،‬ﲟﻌﲎ ﺍﻟﹺﺒﻴﺾ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻴﻀﺎﺀ ﻧﻘﻴﺔ ﺍﻟﺒﻴﺎﺽ ﻣﻊ ﺻﻔﺎﺀ‬
‫ﺟﻠﺪﻫﺎ‪ ،‬ﰲ ﻭﺻﻒ ﺍﳊﻮﺭﻳﺎﺕ ﰲ ﺍﳉﻨﺔ‪ .‬ﻭﻭﺟﻪ ﺍﻻﺭﺗﺒﺎﻁ ﻫﻨﺎ ﺑﲔ ﺍﳌﻌﲎ ﺍﳌﺴﺘﻌﻤﻞ ﻭﺍﻷﺻﻞ ﺍﻟﻠﻐـﻮﻱ‬
‫ﳌﺎﺩﺓ ﺣﻮﺭ‪ -‬ﺍﻟﺮﺟﻮﻉ‪ -‬ﺃﻥ ﺍﻟﺒﻴﻀﺎﺀ ﺗﺒﻘﻰ ﻋﻠﻰ ﺃﺻﻞ ﻟﻮ‪‬ﺎ‪ ،‬ﻭﺗﺮﺟﻊ ﺇﻟﻴﻪ ﻛﻠﻤﺎ ﻋﺮﺽ ﳍﺎ ﻋﺎﺭﺽ ﻳﻐﲑﻩ‪.‬‬
‫‪ .٥‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﲢﺎﻭﺭﻛﻤﺎ‪ ،‬ﲟﻌﲎ ﻣﺮﺍﺟﻌﺔ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﳌﻌﲎ ﺍﻷﺻﻠﻲ ﳌـﺎﺩﺓ‬
‫ﺣﻮﺭ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪.‬‬
‫‪ .٦‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻤﺔ ﺣﲑﺍﻥ‪ ،‬ﲟﻌﲎ ﺍﻟﻀﻼﻝ ﻋﻦ ﺍﳍﺪﻯ‪ ،‬ﻭﻭﺟﻪ ﺍﻻﺭﺗﺒﺎﻁ ﻣﻊ ﺍﳌﻌـﲎ‬
‫ﺍﻷﺻﻠﻲ ﳌﺎﺩﺓ ﺣﻮﺭ –ﺍﻟﺮﺟﻮﻉ‪ ،-‬ﺃﻥ ﺍﳊﲑﺍﻥ ﻣﺘﺮﺩﺩ ﻳﺮﻭﺡ ﻭﻳﺮﺟﻊ ﺑﲔ ﻣﺎ ﻳﺪﻋﻮﻩ ﺇﻟﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣـﺎ‬
‫ﻳﺪﻋﻮﻩ ﺇﻟﻴﻪ ﺃﻫﻞ ﺍﳍﺪﻯ‪.‬‬

‫ﺴﻤﺎﺕ ﺍﻟﺤﻭﺍﺭ ﺍﻟﻘﺭﺁﻨﻲ ‪:‬‬

‫ﳛﻘﻖ ﺍﻟﻘﺮﺁﻥ ﺃﻏﺮﺍﺿﻪ ﺑﻌﺮﺽ ﺍﻟﻔﻜﺮﺓ ﺑﺄﺳﺎﻟﻴﺐ ﳐﺘﻠﻔﺔ ﻭﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻣﻦ ﺑﲔ ﺍﻷﺳـﺎﻟﻴﺐ ﺍﻟـﱵ‬
‫ﺍﻧﺘﻬﺠﻬﺎ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﳍﺬﺍ ﺍﳊﻮﺍﺭ ﲰﺎﺕ ﲤﻴﺰﻩ ﻋﻦ ﺃﻱ ﺣﻮﺍﺭ ﺁﺧﺮ‪ ،‬ﻳﺴﺘﻤﺪﻫﺎ ﻣﻦ ﲤﻴﺰ ﺃﺳـﻠﻮﺏ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻪ‪ ،‬ﻓﻬﻮ ﻳﺼﻮﺭ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻷﺣﺪﺍﺙ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ‪ ،‬ﻭﺃﰎ ﻣﺮﺍﺩ‪ .‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻋـﺮﺽ‬
‫ﳉﻤﻠﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻤﺎﺕ‪:‬‬

‫‪ .١‬ﻋﺪﻡ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺨﻮﺹ‪:‬‬

‫ﻣﻦ ﺍﳌﻼﺣﻆ ﰲ ﺍﶈﺎﻭﺭﺍﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴﻬﺎ ﻏﺎﻟﺒ‪‬ﺎ ﺗﺴﻤﻴﺔ ﻟﻠﻤﺘﺤـﺎﻭﺭﻳﻦ ﺃﻭ‬
‫ﺗﺮﻛﻴﺰ ﻋﻠﻰ ﺷﺨﺼﻴﺎ‪‬ﻢ‪ ،‬ﺑﻞ »ﺍﻻﻫﺘﻤﺎﻡ ﻳﻜﻮﻥ ﺑﺎﻟﻔﻜﺮﺓ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﻟﻴﺲ ﺑﺄﻃﺮﺍﻑ ﺍﳊـﻮﺍﺭ‪)...‬ﻭﺫﻟـﻚ(‬
‫ﻟﺘﺠﻠﻴﺘﻬﺎ ﻭﺇﺑﺮﺍﺯ ﻛﻞ ﺑﻌﺪ ﻣﻦ ﺃﺑﻌﺎﺩﻫﺎ‪ ،‬ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻤﻦ ﻳﻘﻮﻡ ﺑﻴﻨﻬﻤﺎ ﺍﳊﻮﺍﺭ«)‪ .(٢‬ﻣﺜﻞ ﻗﺼﺔ ﺍﻟﺮﺟﻞ‬
‫ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ ہ‬ ‫ﮝ‬ ‫ﺗﻌﺎﱃ‪ :‬ﭽ ﮛ ﮜ‬ ‫ﺍﻟﺬﻱ ﺃﻣﺎﺗﻪ ﺍﷲ ﻣﺌﺔ ﻋﺎﻡ ﰒ ﺑﻌﺜﻪ‪ ،‬ﰲ ﻗﻮﻟﻪ‬
‫ٷۋ ﯟ ۅ ﯡ ۉ‬ ‫ﯚ ۈ ﯜ‬ ‫ﯔ ﯕ ﯖۇ ﯘ ۆ‬ ‫ﮱڭ‬ ‫ﮨ ﮩ هﻪ ه ﻬ ے ﮯ ۓ‬
‫ﯦ ﯧ‬ ‫ې ﯥ‬ ‫ﯣ‬
‫ﻴ‬ ‫ﻳ‬ ‫ﯼ ﯽ‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٣٦٠‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺃﲪﺪ ﺧﻠﻒ ﺍﷲ‪ ،‬ﻣﻔﺎﻫﻴﻢ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍ‪‬ﻠﺲ ﺍﻟﻮﻃﲏ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺴﺒﻌﻮﻥ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪،‬‬
‫‪١٤٠٤‬ﻫـ‪١٩٨٤-‬ﻡ‪ ،‬ﺹ‪.١٦٢‬‬
‫ﻼ ﻭﺍﺿﺤ‪‬ﺎ ﻋﻠﻰ‬
‫ﭼ ]ﺍﻟﺒﻘﺮﺓ‪ .[٢٥٩ :‬ﻭﻳﻈﻬﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺃﻥ ﺍﳍﺪﻑ ﻣﻦ ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﻟﻴﻜﻮﻥ »ﺩﻟﻴ ﹰ‬
‫ﻗﺪﺭﺗﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ«)‪.(١‬‬
‫ﻭﱂ ﻳﺴﻤﻲ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻠﻴﺲ ﺍﻻﺳﻢ ﻫﻮ ﺍﳌﻬﻢ ﻫﻨﺎ‪ ،‬ﻓـ»ﺇﻥ ﺣﺒﻜﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﳌﻨﺎﺳﺒﺔ ﻟﻜﻞ ﺣﺎﻝ ﻳﺘﻠﺒﺲ ‪‬ﺎ ﺍﳌﺘﺤﺎﻭﺭﻭﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺒﻌﺚ ﺍﳊﻴﺎﺓ ﻭﺍﳊﺮﻛﺔ ﰲ ﺍﻟﻘﺼﺔ‪ ،‬ﻭﻫـﻮ ﺍﻟـﺬﻱ‬
‫)‪(٢‬‬
‫ﳚﻌﻞ ﻟﻠﻜﻠﻤﺎﺕ ﺩﻻﻟﺔ ﺫﺍﺗﻴﺔ ﺗﺴﺘﻐﲏ ‪‬ﺎ ﻋﻦ ﺍﻟﺘﺸﺨﻴﺺ ﻭﺍﻟﺘﻤﺜﻴﻞ«‬

‫‪ .٢‬ﺍﻹﻧﺼﺎﻑ ﺃﻭ ﺍﳌﻮﺿﻮﻋﻴﺔ ‪:‬‬

‫ﻳﺘﺴﻢ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﺑﺈﻧﺼﺎﻓﻪ ﺍﶈﺎﻭﺭ ﺍﻵﺧﺮ ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺎﺭﺿ‪‬ﺎ‪ ،‬ﻭﳝﻜﻦ ﺍﺳﺘﻨﺒﺎﻁ ﻫﺬﻩ ﺍﻟﺴﻤﺔ‬
‫ﻣﻦ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺩﺍﺭ ﺑﲔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﳌﺸﺮﻛﲔ‪ ،‬ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﭽ ﭬ ﭭ ڦ ﭯ‬
‫ﭰ ﭱڄ ﭳ ﭴﭵ ڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ ﭽ ڇ ﭼ ]ﺳﺒﺄ ‪ ،[٢٤ :‬ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻜﺸـﺎﻑ‪ :‬ﻭﺇ ﹼﻥ‬
‫ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﲔ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻮﺣﺪﻭﻥ ﺍﻟﺮﺍﺯﻕ ﻣﻦ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺸﺮﻛﻮﻥ ﺑـﻪ‬
‫ﺼﻒ‬ ‫ﺍﳉﻤﺎﺩ ﺍﻟﺬﻱ ﻻ ﻳﻮﺻﻒ ﺑﺎﻟﻘﺪﺭﺓ‪ ،‬ﻟﻌﻠﻰ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻝ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍ ﹸﳌ‪‬ﻨ ‪‬‬
‫ﺍﻟﺬﻱ ﻛﻞ ﻣﻦ ﲰﻌﻪ ﻣﻦ ﻣﻮﺍﻝ ﺃﻭ ﻣﻨﺎﻑ ﻗﺎﻝ ﳌﻦ ﺧﻮﻃﺐ ﺑﻪ‪ :‬ﻗﺪ ﺃﻧﺼﻔﻚ ﺻﺎﺣﺒﻚ‪ ،‬ﻭﰲ ﺫﻛﺮ ﻣﺎﺳﺒﻖ‬
‫ﺑﻌﺪ ﺗﻘﺪﳝﻪ ﻣﺎ ﻗﺪﻡ ﻣﻦ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﺒﻠﻴﻎ‪ :‬ﺩﻻﻟﺔ ﻏﲑ ﺧﻔﻴﺔ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﻋﻠﻰ ﺍﳍﺪﻯ ﻭﻣﻦ ﻫﻮ‬
‫ﰲ ﺍﻟﻀﻼﻝ ﺍﳌﺒﲔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﻌﺮﻳﺾ ﻭﺍﻟﺘﻮﺭﻳﺔ ﺃﻧﻀﻞ ﺑﺎ‪‬ﺎﺩﻝ ﺇﱃ ﺍﻟﻐﺮﺽ‪ ،‬ﻭﺃﻫﺠﻢ ﺑﻪ ﻋﻠﻰ ﺍﻟﻐﻠﺒﺔ‪ ،‬ﻣـﻊ‬
‫ﻗﻠﺔ ﺷﻐﺐ ﺍﳋﺼﻢ ﻭﻓ ﹼﻞ ﺷﻮﻛﺘﻪ ﺑﺎﳍﻮﻳﻨﺎ‪ ،‬ﻭﳓﻮﻩ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻟﺼﺎﺣﺒﻪ‪ :‬ﻋﻠﻢ ﺍﷲ ﺍﻟﺼﺎﺩﻕ ﻣﲏ ﻭﻣﻨـﻚ‪،‬‬
‫ﺴﺎﻥ ﺛﺎﺑﺖ‪:‬‬
‫ﻭﺇﻥ ﺃﺣﺪﻧﺎ ﻟﻜﺎﺫﺏ‪ .‬ﻭﻣﻨﻪ ﺑﻴﺖ ﺣ ﱠ‬
‫)‪(٣‬‬
‫ﺨ‪‬ﻴ ﹺﺮ ﹸﻛﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻔﺪ‪‬ﺍ ُﺀ‬
‫ﺸ ‪‬ﺮ ﹸﻛﻤ‪‬ﺎ ‪‬ﻟ ‪‬‬
‫ﹶﻓ ‪‬‬ ‫ﻒ ٍﺀ‬
‫ﺖ ﹶﻟﻪ‪ ‬ﹺﺑﻜﹸ ‪‬‬
‫ﺴ ‪‬‬
‫ﹶﺃ‪‬ﺗ ‪‬ﻬﺠ‪‬ﻮ ‪‬ﻩ ‪‬ﻭﹶﻟ ‪‬‬

‫‪ .٣‬ﺍﻻﺳﺘﻤﺎﻟﺔ ﻭﺍﻟﺮﻓﻖ ﰲ ﺍﳋﻄﺎﺏ‪:‬‬

‫ﻳﺘﺴﻢ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﳊﻮﺍﺭ ﺑﺎﻟﺘﺮﻓﻖ ﻭﺍﻟﻠﲔ ﻣﻊ ﺍﳌﺨﺎﻃﺒﲔ ﻭﳏﺎﻭﻟﺔ ﺍﺳﺘﻤﺎﻟﺘﻬﻢ‪ ،‬ﺃﻳ‪‬ﺎ ﻛـﺎﻧﻮﺍ‬
‫ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺸﺮﻛﲔ‪ ،‬ﻟﻴﺴﺘـﻤﻴﻞ ﻗﻠﻮ‪‬ﻢ ﳓﻮ ﻣﻮﺿـﻮﻉ ﺍﳊﻮﺍﺭ ﻭﻋﺮﺽ ﻗﻀــﻴﺘﻪ‪ ،‬ﻓــﻔﻲ‬
‫ﭼ ﭽ ڇ ﭿ‬ ‫ﻗـﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬ﭽ ڤ ﭫ ﭬ ﭭ ڦ ﭯ ﭰ ﭱ ڄ ﭳ ﭴ ﭵڃ ﭷ ﭸ ﭹ چ ﭻ‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻟﻄﻒ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺪﻋﻮﺓ ﰲ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻁ‪ ،٢‬ﻣﻜﺘﺒﺔ ﺍﻹﺭﺷﺎﺩ‪ ،‬ﺻﻨﻌﺎﺀ‪١٤١٩ ،‬ﻫـ‪١٩٩٨-‬ﻡ‪ ،‬ﺍﳉﺰﺀ‬
‫ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٢٣٠‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﰲ ﻣﻨﻄﻮﻗﻪ ﻭﻣﻔﻬﻮﻣﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪.١٤١‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺟﺎﺭ ﺍﷲ ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺍﻟﻜﺸﺎﻑ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺘﱰﻳﻞ ﻭﻋﻴﻮﻥ ﺍﻷﻗﺎﻭﻳﻞ ﰲ ﻭﺟﻮﻩ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺩ‪.‬ﺕ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪.٢٥٩‬‬
 ‫گ ﮓ ﮔﮕ ڳ ﮗ ﮘ ﮙ ڱ‬ ‫ﮀ ﮁ ڍ ﮃ ڌ ﮅڎ ﮇ ڈ ﮉ ژ ﮋ ڑ ﮍ ﮎﮏ ﮐ ﮑ‬
‫»ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﳉﻨﺲ ﻣﻦ ﺍﻟﻜﻼﻡ‪:‬‬ ‫ﭼ]ﺍﻟﺒﻘﺮﺓ ‪ [١٤٣ :‬ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻟﺴﻤﺔ ﰲ ﻗﻮﻟﻪ‪ :‬ﭽ ﭽ ڇ ﭼ‪،‬ﺣﻴﺚ‬
‫ﺍﻻﺳﺘﻤﺎﻟﺔ ﻭﺍﻟﺮﻓﻖ ﰲ ﺍﳋﻄﺎﺏ‪ ...‬ﻓﺄﺿﺎﻑ ﺍﻟﻜﻼﻡ ﺍﳌﻮﻫﻢ ﻟﻠﺸﻚ ﺇﱃ ﻧﻔﺴﻪ ﺗﺮﻗﻴﻘﹰﺎ ﻟﻠﺨﻄﺎﺏ ﻭﺭﻓﻘـﹰﺎ‬
‫ﺑﺎﳌﺨﺎﻃﺐ«)‪ .(١‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻢ ﲝﺎﻝ ﺍﳌﺨﺎﻃﺒﲔ‪ ،‬ﻭﻣﺎ ﺳﻴﻜﻮﻧﻮﻥ ﻋﻠﻴﻪ‪.‬‬
‫ﭷ ﭸ ﭹ چ‬ ‫ﺗﻌـﺎﱃ‪ :‬ﭽ ﭬ ﭭ ڦ ﭯ ﭰ ﭱڄ ﭳ ﭴﭵ ڃ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ‬
‫ﭻ ﭼ ﭽ ڇ ﭼ ]ﺳﺒﺄ ‪» ،[٢٤ :‬ﻫﺬﺍ ﺇﺭﺷﺎﺩ ﻣﻦ ﺍﷲ ﻟﺮﺳﻮﻟﻪ ﺇﱃ ﺍﳌﻨﺎﻇﺮﺍﺕ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﻭﻏﲑﻫـﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺃﺣﺪ ﺍﳌﺘﻨﺎﻇﺮﻳﻦ ﺇﺫﺍ ﻗﺎﻝ ﻟﻶﺧﺮ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻘﻮﻟﻪ ﺧﻄﺄ ﻭﺃﻧﺖ ﻓﻴﻪ ﳐﻄﻰﺀ ﻳﻐﻀﺒﻪ‪ ،‬ﻭﻋﻨـﺪ‬
‫ﺍﻟﻐﻀﺐ ﻻ ﻳﺒﻘﻰ ﺳﺪﺍﺩ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﻋﻨﺪ ﺍﺧﺘﻼﻟﻪ ﻻ ﻣﻄﻤﻊ ﰲ ﺍﻟﻔﻬﻢ ﻓﻴﻔﻮﺕ ﺍﻟﻐﺮﺽ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ ﻟـﻪ‬
‫ﺑﺄﻥ ﺃﺣﺪﻧﺎ ﻻ ﻳﺸﻚ ﰲ ﺃﻧﻪ ﳐﻄﻰﺀ ﻭﺍﻟﺘﻤﺎﺩﻱ ﰲ ﺍﻟﺒﺎﻃﻞ ﻗﺒﻴﺢ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﺃﺣﺴﻦ ﺍﻷﺧﻼﻕ‪،‬‬
‫ﻓﻨﺠﺘﻬﺪ ﻭﻧﺒﺼﺮ ﺃﻳﻨﺎ ﻋﻠﻰ ﺍﳋﻄﺄ ﻟﻴﺤﺘﺮﺯ؛ ﻓﺈﻧﻪ ﳚﺘﻬﺪ ﺫﻟﻚ ﺍﳋﺼﻢ ﰲ ﺍﻟﻨﻈﺮ ﻭﻳﺘﺮﻙ ﺍﻟﺘﻌﺼﺐ ﻭﺫﻟﻚ ﻻ‬
‫ﻳﻮﺟﺐ ﻧﻘﺼﹰﺎ ﰲ ﺍﳌﱰﻟﺔ ﻷﻧﻪ ﺃﻭﻫﻢ ﺑﺄﻧﻪ ﰲ ﻗﻮﻟﻪ ﺷﺎﻙ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ‪ :‬ﭽ ڃ ﭷ ﭸ‬
‫ﭼ ]ﺳﺒﺄ‪ [٢٤ :‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺸﻚ ﰲ ﺃﻧﻪ ﻫﻮ ﺍﳍﺎﺩﻱ ﻭﻫﻮ ﺍﳌﻬﺘﺪﻱ ﻭﻫﻢ ﺍﻟﻀﺎﻟﻮﻥ ﻭﺍﳌﻀﻠﻮﻥ«)‪. (٢‬‬

‫‪ .٤‬ﺍﻟﺘﻨﻮﻉ‪:‬‬

‫ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻳﺘﻤﻴﺰ ﻋﻤﻮﻣ‪‬ﺎ ﲟﺎ ﻳﺘﻤﻴﺰ ﺑﻪ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻗﻮﺓ ﻭﻓﺨﺎﻣﺔ ﻭﲰـﻮ‬
‫ﺃﻟﻔﺎﻅ‪ .‬ﻭﻳﺘﻨﻮﻉ ﻭﻳﺘﻠﻮﻥ ﺣﺴﺐ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﺩﺍﻋﻴﺔ ﺍﳌﻘﺎﻡ ﻭﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻭﺭﺩ ﺍﳊـﻮﺍﺭ‪.‬‬
‫ﻓﻬﻮ ﺣﻴﻨ‪‬ﺎ ﳜﺘﺼﺮ ﺍﻷﺣﺪﺍﺙ ﻭﻳﻌﺮﺿﻬﺎ ﻋﺮﺿ‪‬ﺎ ﺳﺮﻳﻌ‪‬ﺎ‪ ،‬ﺗﻄﻮﻯ ﻓﻴﻪ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻭﺗﻐـﲏ ﻓﻴـﻪ ﺍﻹﺷـﺎﺭﺓ‬
‫ﺍﻟﻼﳏﺔ‪ ،‬ﻭﺃﺣﻴﺎﻧ‪‬ﺎ ﻳﻔﺼﻞ ﺍﻷﻣﺮ ﺗﻔﺼﻴﻠﹰﺎ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻜﻮﻥ ﻏﲑ ﺍﻟﻜﻠﻤﺔ ﻣﺎ ﻳﻐﲏ ﻏﻨﺎﺀﻫﺎ ﻭﻳﺴ ‪‬ﺪ ﻣﺴـﺪ‪‬ﻫﺎ‪،‬‬
‫ﻭﻓﻴﻤﺎ ﺑﲔ ﺍﻷﻣﺮ ﺩﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻫﻮ ﺍﻻﻣﺘﺪﺍﺩ ﺃﻭ ﺍﻟﻘﺼﺮ‪،‬‬
‫ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﳊﻮﺍﺭ ﻗﺼﲑ‪‬ﺍ ﻭﻟﻜﻨﻪ ﻳﺸﻤﻞ ﻛﻞ ﺃﺟﺰﺍﺀ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻃﻮﻳﻠﹰﺎ ﻭﻳﺘﺮﻙ ﺑﻌﺾ‬
‫ﺍﳉﻮﺍﻧﺐ ﻟﺪﻻﻟﺔ ﺍﳊﺎﻝ ﻋﻠﻴﻬﺎ)‪.(٣‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﹸﻓﺼ‪‬ﻞ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﻮﺍﺭﺩ ﰲ ﺳـﻮﺭﺓ ﺍﻟﻘﺼـﺺ‪،‬‬
‫ﻭﺩﺍﺭ ﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺷﻌﻴﺐ‪ .‬ﺃﻣﺎ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺗﺮﻛﺖ ﺑﻌﺾ ﺟﻮﺍﻧﺒﻪ ﻓﻤﺜﺎﻟﻪ ﻣـﺎ ﺟـﺎﺀ ﰲ‬
‫ﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻗﺼﺔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻳﻼﺣﻆ ﺃﺧﲑ‪‬ﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﰲ ﺍﻷﺳﻠﻮﺏ ﺍﳊـﻮﺍﺭﻱ‬
‫ﻳﺘﺒﻊ ﺗﻨﻮﻉ ﺃﻏﺮﺍﺽ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﻋﻤﻮﻣ‪‬ﺎ‪.‬‬

‫)‪ (١‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٩٥‬‬
‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٢٢٢‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢٥-١٢٤‬‬
 ‫‪ .٥‬ﺍﻹﺿﻤﺎﺭ‪:‬‬
‫ﻫﻮ ﺇﺧﻔﺎﺀ ﻟﺒﻌﺾ ﺟﻮﺍﻧﺐ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻃ ‪‬ﻲ ﻟﺸﻲﺀ ﻣﻦ ﺗﻔﺎﺻﻴﻠﻪ‪ ،‬ﻭﺍﺧﺘﺼﺎﺭ ﻟﻜﺜﲑ ﻣﻦ ﺃﺣﺪﺍﺛـﻪ‬
‫ﺍﻟﱵ ﻻ ﺗﺪﻋﻮ ﺍﳊﺎﺟﺔ ﻟﺬﻛﺮﻫﺎ ﻭﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﻤﺎ ﺣﺼﻞ ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻓﻔﻲ ﺍﻟﺮﺣﻼﺕ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺇﺧﻮﺗﻪ –ﻛﻤﺜﺎﻝ‪ -‬ﻃﻮﻳﺖ ﺍﳌﺴﺎﻓﺎﺕ ﺍﳌﻜﺎﻧﻴﺔ ﻭﺍﻟﺰﻣﻨﻴـﺔ‪ ،‬ﺩﻭﻥ ﺃﻥ ﳛـﺲ‬
‫ﺍﻟﻘﺎﺭﺉ ﺍﻧﻘﻄﺎﻋ‪‬ﺎ ﰲ ﺗﺪﻓﻘﻬﺎ‪ .‬ﻓـ»ﻫﻮ ﺑﺎﺏ ﺩﻗﻴﻖ ﺍﳌﺴﻠﻚ‪ ،‬ﻟﻄﻴﻒ ﺍﳌﺄﺧﺬ‪ ،‬ﻋﺠﻴـﺐ ﺍﻷﻣـﺮ‪ ،‬ﺷـﺒﻴﻪ‬
‫ﺑﺎﻟﺴﺤﺮ‪ ،‬ﻓﺈﻧﻚ ﺗﺮﻯ ﺑﻪ ﺗﺮﻙ ﺍﻟﺬﻛﺮ‪ ،‬ﺃﻓﺼﺢ ﻣﻦ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﺼﻤﺖ ﻋﻦ ﺍﻹﻓﺎﺩﺓ‪ ،‬ﺃﺯﻳﺪ ﻟﻺﻓـﺎﺩﺓ«)‪.(١‬‬
‫»ﻭﺇﳕﺎ ﳝﺴﻚ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﺑﺎﻟﻌﻨﺎﺻﺮ ﺍﳊﻴﺔ ﻣﻨﻪ‪ ،‬ﻭﺑﺎﳌﺸﺎﻫﺪ ﺍﻟﺒﺎﺭﺯﺓ ﻓﻴﻪ‪ ،‬ﳑﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ‬
‫ﳚﻠﻲ ﺍﳌﻮﻗﻒ ﻭﳛﺪﺩ ﻣﻌﺎﳌﻪ‪ ،‬ﻭﻳﻜﺸﻒ ﺣﻘﻴﻘﺘﻪ«)‪ .(٢‬ﻭﻟﺌﻦ ﺑﺪﺍ ﻟﻘﺎﺭﺉ ﺍﳊﻮﺍﺭ ﺃﻥ ﲦﺔ ﻓﺮﺍﻏﺎﺕ ﰲ ﺛﻨﺎﻳـﺎ‬
‫ﺍﳊﻮﺍﺭ ﻓﺈﻥ ﺍﳌﺘﺘﺒﻊ ﻟﻠﺤﻮﺍﺭ ﰲ ﺳﻴﺎﻗﻪ ﺍﻟﻘﺮﺁﱐ ﳝﻜﻨﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ﻓﻴﻮﺍﻛﺐ ﻭﻳﺴﺎﻳﺮ ﺗﻠﻚ ﺍﻟﻔﺮﺍﻏـﺎﺕ )ﺇﻥ‬
‫ﺻﺢ ﺍﻟﺘﻌﺒﲑ( ﺑﻌﻘﻠﻪ ﻭﺧﻴﺎﻟﻪ)‪ .(٣‬ﻭﻟﻌﻞ ﻣﻦ ﺃﻭﺿﺢ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺗﺒﲔ ﻫﺬﻩ ﺍﻟﺴﻤﺔ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺩﺍﺭ ﺑﲔ‬
‫ﻣﻮﺳﻰ ﻭﻓﺮﻋﻮﻥ ﻭﺍﻟﺴﺤﺮﺓ ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺎﺕ]‪» ،[٨١-٧٦‬ﻭﻗﺪ ﻃﻮﻱ ﻣﺎ ﺣﺪﺙ ﺑﲔ ﺍﶈـﺎﻭﺭﺓ‬
‫ﻭﺑﲔ ﺗﺼﻤﻴﻤﻬﻢ ﻋﻠﻰ ﺍﻹﻋﺮﺍﺽ‪ ،‬ﻭﻫﻮ ﺇﻟﻘﺎﺀ ﻣﻮﺳﻰ ﻋﺼﺎﻩ ﻭﺍﻟﺘﻘﺎﻣ‪‬ﻬﺎ ﻣﺎ ﺃﻟﻘﻮﻩ ﻣﻦ ﺳـﺤﺮﻫﻢ‪ ،‬ﻟﻌـﺪﻡ‬
‫ﺗﻌﻠﻖ ﺍﻟﻐﺮﺽ ﺑﺒﻴﺎﻥ ﺫﻟﻚ ﺇﺫ ﺍﳌﻘﺼﻮﺩ ﺍﻹﻓﻀﺎﺀ ﺇﱃ ﺃ‪‬ﻢ ﺻﻤﻤﻮﺍ ﻋﻠﻰ ﺍﻹﻋﺮﺍﺽ؛ ﻷﻥ ﺫﻟﻚ ﳏﻞ ﲤﺜﻴـﻞ‬
‫ﺃﻋﻤﺎﳍﻢ ﲝﺎﻝ ﻣﺸﺮﻛﻲ ﺃﻫﻞ ﻣﻜﺔ«)‪.(٤‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺴﻤﺔ ﺗﻘﺘﻀﻲ‪ ،‬ﺣـﺬﻑ ﺑﻌـﺾ ﺍﳊـﻮﺍﺭﺍﺕ‬
‫ﻭﺍﻟﺮﺩﻭﺩ ﻭﺍﻹﺟﺎﺑﺎﺕ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺫﻛﺮ ﺑﻌﺾ ﲟﺎ ﺣﺬﻑ ﰲ ﺍﻵﺛﺎﺭ ﻭﺍﻟﺘﻔﺎﺳﲑ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﰲ‬
‫ﻣﺜﻞ ﺣﻮﺍﺭ ﺍﺑﻨﺔ ﺻﺎﺣﺐ ﻣﺪﻳﻦ ﻣﻊ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ)‪.(٥‬‬
‫‪ .٦‬ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﻔﻌﻞ‪:‬‬
‫ﻣﻦ ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﺍﻟﱵ ﻇﻬﺮﺕ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺓ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﺃﻥ ﺍﻟﻔﻌـﻞ ﻳﻜـﻮﻥ‬
‫ﲟﱰﻟﺔ ﺍﳉﻮﺍﺏ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔ ﭕ پ ﭗﭘ ﭙ ڀ ﭛ ﭜ‬
‫ﭝ ٺ ﭟ ﭠ ﭡ ٿ ﭼ ]ﺍﻷﻋﺮﺍﻑ ‪ ،[١٢ :‬ﻓﺎﻟﺴﺆﺍﻝ‪ :‬ﭽٻ ﭓﭼ ﻣﻮﺍﺻﻠﺔ ﻟﻠﻤﺤﺎﻭﺭﺓ؛ ﻷ ﹼﻥ ﺗﺮﻙ ﺇﺑﻠـﻴﺲ‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻋﻠﻖ ﻋﻠﻴﻪ‪ :‬ﳏﻤﻮﺩ ﺷﺎﻛﺮ‪ ،‬ﻁ‪ ،٣‬ﻣﻄﺒﻌﺔ ﺍﳌﺪﱐ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤١٣،‬ﻫـ‪١٩٩٢-‬ﻡ‪،‬‬
‫ﺹ‪.١٤٦‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٤٠‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﳌﺮﺿﻲ ﺯﻛﺮﻳﺎ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺭﺳﻢ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﻜﺘﺒﺔ ﺯﻫﺮﺍﺀ ﺍﻟﺸﺮﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٩٩٧ ،‬ﻡ‪ ،‬ﺹ‪.٥٨‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ ،‬ﺹ‪.٢٥٩-٢٥٨‬‬
‫)‪ (٥‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ ،‬ﺍﳌﻮﺿﻊ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.١٢٤‬‬
‫ﯥ ﭼ ]ﺍﻷﻋﺮﺍﻑ ‪ ،[١١ :‬ﻓﻜﺎﻥ ﲝﻴﺚ ﻳﺘﻮﺟ‪‬ﻪ ﺇﻟﻴـﻪ‬ ‫ﺍﷲ‪ :‬ﭽ ې‬ ‫ﺍﻟﺴ‪‬ﺠﻮﺩ ﻵﺩﻡ ﲟﱰﻟﺔ ﺟﻮﺍﺏ ﻋﻦ ﻗﻮﻝ‬
‫ﺍﺳﺘﻔﺴﺎﺭ ﻋﻦ ﺳﺒﺐ ﺗﺮﻛﻪ ﺍﻟﺴ‪‬ﺠﻮﺩ)‪.(١‬‬

‫‪ .٧‬ﺍﳊﺮﻛﺔ‪:‬‬
‫ﻳﺸﺘﻤﻞ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﻋﻠﻰ ﻣﻜﻮﻧﺎﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ ﺃ‪‬ﺎ ﻣﺮﺗﺒﻄﺔ ﺑﺎﳊﺮﻛﺔ ﺍﳌﺎﺩﻳﺔ‬
‫ﺍﻟﱵ ﺗﻨﺘﻘﻞ ﻓﻴﻬﺎ ﺃﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﻣﻦ ﻣﻜﺎﻥ ﻵﺧﺮ‪ ،‬ﺃﻭ ﺗﺘﺤﻮﻝ ﻓﻴﻪ ﻣﻦ ﻣﻮﻗﻒ ﳌﻮﻗﻒ‪ ،‬ﺑﻴﻨﻤـﺎ »ﻫﻨـﺎﻙ‬
‫ﺣﺮﻛﺎﺕ ﺩﺍﺧﻠﻴﺔ ﻻ ﺗﻜﺎﺩ ﲢﺲ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﻮﺍﻗﻊ ﺃﻛﺜﺮ ﻓﺎﻋﻠﻴﺔ‪ ،‬ﻭﺃﻗﻮﻯ ﺗﺄﺛﲑ‪‬ﺍ ﰲ ﺗﻔﺎﻋﻞ ﺍﻷﺣﺪﺍﺙ ﻭﰲ‬
‫ﺇﻧﻀﺎﺟﻬﺎ‪ .‬ﻓﻬﻨﺎﻙ ﺣﺮﻛﺎﺕ ﺫﻫﻨﻴﺔ‪ ،‬ﺗﺘﺼﺎﺭﻉ ﻓﻴﻬﺎ ﺍﳋﻮﺍﻃﺮ ﻭﺍﻷﻓﻜﺎﺭ‪ ...‬ﻭﻫﻨﺎﻙ ﻛـﺬﻟﻚ ﺣﺮﻛـﺎﺕ‬
‫ﻧﻔﺴﻴﺔ ﺗﻐﻠﻲ ﻓﻴﻬﺎ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺗﻔﻮﺭ«)‪ ،(٢‬ﺗﺸﺪ ﺍﻟﻘﺎﺭﺉ ﻭﺍﻟﺴﺎﻣﻊ ﺑﲔ ﺗﻔﺎﻭﺕ ﻣﺮﺍﺣﻠﻬﺎ‪ ،‬ﻭﺗﻘﻠﺒـﻬﺎ ﺑـﲔ‬
‫ﺍﻟﺴﺮﻋﺔ ﻭﺍﻹﺑﻄﺎﺀ ﻭﺍﻟﻠﲔ ﻭﺍﻟﺸﺪﺓ‪ ،‬ﻭﺗﺒﻘﻴﻪ ﻣﻌﻬﺎ ﻣﺘﻄﻠﻌ‪‬ﺎ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ‪‬ﻳﻌﱪ ﺑﺎﻟﺼﻮﺭﺓ ﺍﳌﹸﺤﺴـﺔ‬
‫ﺍﳌﹸﺘﺨﻴﻠﺔ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻫﲏ ﻭﺍﳊﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻴﻤﻨﺤﻬﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺸﺎﺧﺼﺔ‪ ،‬ﺃﻭ ﺍﳊﺮﻛﺔ ﺍﳌﺘﺠﺪﺩﺓ‪ ،‬ﻓﺈﺫﺍ ﺍﳌﻌﲎ‬
‫ﺍﻟﺬﻫﲏ ﻫﻴﺌﺔ ﺃﻭ ﺣﺮﻛﺔ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻹﻧﺴﺎﱐ ﺷﺎﺧﺺ ﺃﻭ ﺣﻲ‪ ،‬ﻭﺃﻣﺎ ﺍﳊﻮﺍﺩﺙ ﻭﺍﻟﻘﺼﺺ ﻓﲑﺩﻫـﺎ‬
‫ﺷﺎﺧﺼﺔ ﺣﺎﺿﺮﺓ ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﳊﺮﻛﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﻮﺕ ﳍﺎ ﻛﻞ ﻋﻨﺎﺻﺮ‬
‫ې‬ ‫ﺍﻟﺘﺨﻴﻴﻞ‪ .‬ﻓﻬﺎﺗﺎﻥ ﳘﺎ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻳﻮﺟﻪ ﺇﻟﻴﻬﻤﺎ ﺍﳋﻄﺎﺏ‪ ،‬ﻓﺘﺴﺮﻋﺎﻥ ﺑﺎﳉﻮﺍﺏ‪ :‬ﭽ ﯡ ۉ ﯣ‬
‫ﭼ ]ﻓﺼﻠﺖ ‪ ،[١١ :‬ﻭﺍﳋﻴـﺎﻝ ﺷـﺎﺧﺺ ﺇﱃ‬ ‫ﯥ ﯦ ﯧ‬
‫ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ‪‬ﺗﺪﻋﻴﺎﻥ ﻭ‪‬ﺗﺠﻴﺒﺎﻥ ﺍﻟﺪﻋﺎﺀ)‪.(٣‬‬

‫‪ .٨‬ﺍﳊﻜﺎﻳﺔ‪:‬‬
‫ﻳﻌﺘﻤﺪ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ –ﰲ ﺍﻟﻐﺎﻟﺐ‪ -‬ﻋﻠﻰ ﺣﻜﺎﻳﺔ ﺍﻟﻘﻮﻝ )ﻗـﺎﻝ‪ ،‬ﻗـﺎﻟﻮﺍ‪ ،(...‬ﺃﻭ‬
‫ﺍﻷﻣﺮ ﺑﻪ )ﻗﻞ‪،‬ﻗﻮﻟﻮﺍ‪ ،(...‬ﻭﻫﻨﺎ ﻭﻗﻔﺎﺕ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﺴﻤﺔ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺃﻥ »ﺃﺳﻠﻮﺏ ﺍﳊﻜﺎﻳﺔ ﰲ ﻓﻦ ﺍﻟﻘﺼﺺ ﻋﻠﻰ ﻳﺴﺮﻩ ﻭﺳﻬﻮﻟﺘﻪ‪ ،‬ﻣﻦ ﺃﻋﻘﺪ ﺍﻷﺳﺎﻟﻴﺐ ﻭﺃﺷﻘﻬﺎ ﰲ‬
‫ﺇﻗﺎﻣﺔ ﺑﻨﺎﺀ ﻓﲏ ﻣﺘﻤﺎﺳﻚ‪ ،‬ﻻ ﻳﻌﻠﻮ ﻭﺟﻬﻪ ﺍﻟﺴﺄﻡ ﻭﺍﳌﻼﻟﺔ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺼﺺ ﺍﻟﺬﻱ ﻳﻘﻒ ﻋﻨـﺪ ﳎـﺮﺩ‬
‫ﺍﳊﻜﺎﻳﺔ ﳌﻘﻮﻻﺕ ﺍﻟﻘﺎﺋﻠﲔ ﻭﻧﻘﻠﻬﺎ ﻋﻨﻬﻢ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺁﻟﺔ ﻧﺎﻃﻘﺔ ﲢﻜﻲ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﺻـﻮﺍﺕ‪ ،‬ﺩﻭﻥ‬
‫ﺃﻥ ﲢﻤﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﻼﺑﺴﺎﺕ ﺍﳌﻮﻗﻒ«)‪ ،(٤‬ﺃﻣﺎ ﰲ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﺍﻟـﺬﻱ ﻳﺄﺧـﺬ ﻃـﺎﺑﻊ ﺍﳊﻜﺎﻳـﺔ؛‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ ،‬ﺹ‪.٣٩‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢١-١٢٠‬‬
‫)‪ (٣‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ‪ ،١٦‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪ ،‬ﺹ‪.٧٤-٧١‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢٤‬‬
‫ﻓﻤﻘﻮﻻﺕ ﺍﻟﻘﺎﺋﻠﲔ ﺣﺎﺿﺮﺓ ‪-‬ﺩﻭﻥ ﻣﻠﻞ‪ -‬ﺑﻜﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺧﻠﺠﺎﺕ ﻭﻣﺸﺎﻋﺮ ﻧﻔﺴﻴﺔ‪ ،‬ﻭﻣﺎ ﻳﺪﻭﺭ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﺇﺷﺎﺭﺍﺕ‪ ،‬ﺑﻞ ﺣﱴ ﺍﻟﻨﻈﺮﺍﺕ ﻛﻤﺎ ﰲ ﺣﻮﺍﺭ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻨﺎﺋﻪ ﺣﲔ ﺃﻋﺮﺽ ﻋﻨﻬﻢ)‪.(١‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻃﺮﻳﻘﺔ ﺣﻜﺎﻳﺔ ﺍﶈﺎﻭﺭﺍﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺘﺴﻢ ﺑﻔﺼﻞ ﺍﳉﻮﺍﺏ ﰲ ﺃﺛﻨﺎﺀ ﺳﺮﺩﻫﺎ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ‬
‫ﻋﻄﻒ ﲝﺮﻭﻑ ﺍﻟﻌﻄﻒ ﻏﺎﻟﺒ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﻛﻤﺎ ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻋﻨﺪ ﺗﻔﺴﲑﻩ ﻟﻘـﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﭽ ﭑ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙڀ ﭛ ﭜ ﭝ ٺ ﭟ ﭠ ﭡ ٿ ﭣ ﭤ ﭥ ٹ ﭧﭨ ﭩ ڤ ﭫ ﭬ ﭭ‬
‫ﺼﻞ ﺍﳉﻮﺍﺏ ‪ :‬ﭽ ﭛ ﭜﭼ‪ ،‬ﻭﱂ ﻳﻌﻄﻒ ﺑﺎﻟﻔﺎﺀ ﺃﻭ ﺍﻟﻮﺍﻭ ﺟﺮﻳﹰﺎ ﺑﻪ ﻋﻠﻰ ﻃﺮﻳﻘـﺔ‬
‫ڦ ﭼ ]ﺍﻟﺒﻘﺮﺓ ‪ ،[٣٠ :‬ﻭﻓﹸ ‪‬‬
‫ﻣﺘﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﺣﻜﺎﻳﺔ ﺍﶈﺎﻭﺭﺍﺕ ﻭﻫﻲ ﻃﺮﻳﻘﺔ ﻋﺮﺑﻴﺔ ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻛﺎﻥ ﻓﻘﲑﹰﺍ ﻣ‪‬ﻌﺪﻣﹰﺎ ﻗﺎﻟﺖ ﻭﺇﻥ‬ ‫ﻗﺎﻟﺖ ﺑﻨﺎﺕ ﺍﻟﻌﻢ ﻳﺎ ﺳﻠﻤﻰ ﻭﺇﻥ‬
‫ﻭﺇﳕﺎ ﺣﺬﻓﻮﺍ ﺍﻟﻌﺎﻃﻒ ﰲ ﺃﻣﺜﺎﻟﻪ ﻛﺮﺍﻫﻴﺔ ﺗﻜﺮﻳﺮ ﺍﻟﻌﺎﻃﻒ ﺑﺘﻜﺮﻳﺮ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻮﻝ ﻓﺈﻥ ﺍﶈـﺎﻭﺭﺓ ﺗﻘﺘﻀـﻲ‬
‫ﺍﻹﻋﺎﺩﺓ ﰲ ﺍﻟﻐﺎﻟﺐ ﻓﻄﺮﺩﻭﺍ ﺍﻟﺒﺎﺏ ﻓﺤﺬﻓﻮﺍ ﺍﻟﻌﺎﻃﻒ ﰲ ﺍﳉﻤﻴﻊ ﻭﻫﻮ ﻛﺜﲑ ﰲ ﺍﻟﺘﱰﻳﻞ ﻭﺭﲟـﺎ ﻋﻄﻔـﻮﺍ‬
‫ﺑﺎﻟﻔﺎﺀ ﺃﻭ ﺍﻟﻮﺍﻭ ﻟﻨﻜﺘﺔ ﺗﻘﺘﻀﻲ ﳐﺎﻟﻔﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ‪...‬ﻭﳑﺎ ﻋﻄﻒ ﺑﺎﻟﻮﺍﻭ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ :‬ﭽ‬
‫ﭛ ﭜ ﭝ ٺ‬ ‫ڀ‬ ‫ﻗﻮﻟـﻪ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔ ﭕ پ ﭗﭘ ﭙ‬ ‫ﭼ ]ﻏﺎﻓﺮ ‪ ،[٢٥ :‬ﺇﱃ‬
‫ﭟ ﭠ ﭡ ٿ ﭣﭼ ]ﻏﺎﻓﺮ ‪ ،[٢٦ :‬ﻭﺫﻟﻚ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﳌﻘﺼﻮﺩ ﺣﻜﺎﻳﺔ ﺍﻟﺘﺤﺎﻭﺭ ﺑﻞ ﻗﺼﺪ ﺍﻹﺧﺒﺎﺭ ﻋﻦ‬
‫ﺃﻗﻮﺍﻝ ﺟﺮﺕ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺍﻷﻗﻮﺍﻝ ﺍﶈﻜﻴﺔ ﳑ‪‬ﺎ ﺟﺮﻯ ﰲ ﺃﻭﻗﺎﺕ ﻣﺘﻔﺮ‪‬ﻗﺔ ﺃﻭ ﺃﻣﻜﻨﺔ ﻣﺘﻔﺮ‪‬ﻗﺔ)‪.(٢‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﰲ ﺑﻌﺾ ﺍﶈﺎﻭﺭﺍﺕ ﺍﻟﱵ ﲢﻜﻲ ﻣﻮﺍﻗﻒ ﻣﻦ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻳﺄﰐ ﻓﻴﻬﺎ ﺍﻟﻘﻮﻝ ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﻭ»ﻻ‬
‫ﻳﻠﺘﺰﻡ ﻓﻴﻪ ﻣﺮﺍﻋﺎﺓ ﺻﻴﻐﺘﻪ ﻟﺰﻣﺎﻥ ﻭﻗﻮﻋﻪ ﻷ ﹼﻥ ﺯﻣﺎﻥ ﺍﻟﻮﻗـﻮﻉ ﻳﻜـﻮﻥ ﻗـﺪ ﺗﻌـﻴ‪‬ﻦ ﺑﻘﺮﻳﻨـﺔ ﺳـﻴﺎﻕ‬
‫ﺍﶈﺎﻭﺭﺓ‪)...‬ﻭﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘﭙ ڀ ﭛ ﭜ ﭝٺ ﭟ ﭠ ﭡ ٿ ﭼ ]ﺍﳌﺎﺋﺪﺓ ‪:‬‬
‫‪ ([١٠٩‬ﻋﺒ‪‬ﺮ ﰲ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻞ ﺑـ"ﻗﺎﻟﻮﺍ" ﺍﳌﻔﻴﺪ ﻟﻠﻤﻀﻲ ﻣﻊ ﺃ ﹼﻥ ﺍﳉﻮﺍﺏ ﱂ ﻳﻘﻊ ‪ ،‬ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﲢﻘﻴﻖ‬
‫ﺃﻧ‪‬ﻪ ﺳﻴﻘﻊ ﺣﱴ ﺻﺎﺭ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﻗﻮﺓ ﺍﻟﺘﺤﻘﹼﻖ ﲟﱰﻟﺔ ﺍﳌﺎﺿﻲ ﰲ ﺍﻟﺘﺤﻘﹼﻖ«)‪.(٣‬‬

‫‪ .٩‬ﳐﺎﻃﺒﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﺎﻃﻔﺔ ﻣﻌ‪‬ﺎ‪:‬‬

‫ﻣﻦ ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﺃﻧﻪ ﺣﲔ ﻳ‪‬ﺨﺎﻃﺐ ﺍﻟﻌﻘﻞ ﻟﻴﻘﻨﻌﻪ؛ ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻬﻤﻞ ﳐﺎﻃﺒﺔ ﺍﻟﻌﺎﻃﻔﺔ‪ ،‬ﻭﻫـﺬﻩ‬
‫ﲰﺔ ﻻ ﺗﺘﻮﻓﺮ ‪‬ﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﺃﻱ ﺧﻄﺎﺏ ﺁﺧﺮ‪ .‬ﻭﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﺎﻡ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮﻓﱢﻲ ﻫﺎﺗﲔ ﺍﳊﺎﺟﺘﲔ ﻟﺪﻯ ﻧﻔـﺲ‬

‫)‪ (١‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ ،‬ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺹ‪.١٠٧‬‬

‫)‪ (٢‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٤٠١‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.١٠٠‬‬
‫ﺍﳌﹸﺤﺎﻭ‪‬ﺭ‪ ،‬ﻓﻴﺆﺗﻴﻬﺎ ﺣﻈﻬﺎ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳌﹸﺘﻌﺔ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻣﻌ‪‬ﺎ)‪ .(١‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻫـﺬﻩ ﺍﻟﺴـﻤﺔ‪ :‬ﰲ‬
‫ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﺣﻴﺚ ﲨﻊ ﺑﲔ ﺇﻗﻨﺎﻉ ﺍﻟﻌﻘﻞ ﻭﺍﺳﺘﺜﺎﺭﺓ ﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﻓﻬﻮ ﺇﱃ ﺟﺎﻧﺐ ﺇﺛﺒﺎﺕ‬
‫ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﺑﺎﻟﺪﻟﻴﻞ ﺍﳊﺴﻲ ‪ -‬ﻓﻬﻲ ﻻ ﺗ‪‬ﺴﻤﻊ ﻭﻻ ﺗﺒﺼﺮ‪ ،-‬ﺍﺳﺘﺜﺎﺭ ﻋﺎﻃﻔﺔ ﺍﻷﺑﻮﺓ ﻣﻦ ﺧﻼﻝ ﻧﺪﺍﺋﻪ‬
‫ﺑﻴﺎ ﺃﺑﺖ‪ ،‬ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺤﺒﺐ ﻟﻪ ﻭﺍﻟﺘﻠﻄﻒ‪.‬‬

‫א‬ ‫א‬ ‫‪:‬א‬ ‫א‬ ‫א‬

‫ﺗﻌﺎﺭﻑ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻦ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳌﺼﻄﻠﺢ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻻﺻﻄﻼﺡ ﺍﻟﺬﻱ ﻫـﻮ‬
‫ﺍﻟ ‪‬ﻌﺮﻑ ﺍﳋﺎﺹ‪ ،‬ﻭﻗﺪ ﻓﺴﺮﻩ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺑﺄﻧﻪ‪":‬ﺍﺗﻔﺎﻕ ﻃﺎﺋﻔﺔ ﳐﺼﻮﺻﺔ ﻋﻠﻰ ﻭﺿﻊ ﺍﻟﺸﻲﺀ")‪.(٢‬ﻭﻧﺘﻴﺠﺔ‬
‫ﺩﺧﻮﻝ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺣﻴﺰ ﺍﻟﺘﺪﺍﻭﻝ ﺍﳌﻌﺮﰲ؛ ﻇﻬﺮ ﻟﻠﻤﺼﻄﻠﺢ ﺍﻟﻮﺍﺣﺪ ﻣﻔﻬﻮﻡ ﳐﺘﻠﻒ ﻟﺪﻯ ﻋﻠﻤﺎﺀ‬
‫ﻛﻞ ﺃﻫﻞ ﺍﺻﻄﻼﺡ‪ .‬ﻭﻣﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ ﺿﻤﻦ ﻫﺬﻩ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺩﺭﺟﺖ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﳌﺘﺨﺼﺼﲔ‬
‫ﻭﰲ ﻛﺘﺎﺑﺎ‪‬ﻢ‪ .‬ﻭﻗﺪ ﺳﺒﻖ ﺑﻴﺎﻥ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻭﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﻟﻪ‪ .‬ﻭﻳﻬﺪﻑ ﻫﺬﺍ ﺍﳌﺒﺤﺚ‬
‫ﺇﱃ ﲢﺪﻳﺪ ﺗﻌﺮﻳﻒ ﳌﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻟﻠﻮﺻﻮﻝ ﻟﺬﻟﻚ‪ ،‬ﻻﺑﺪ ﺃﻭﻟﹰﺎ ﻣﻦ ﻋﺮﺽ ﺑﻌﺾ‬
‫ﻣﻔﺎﻫﻴﻢ ﺍﳊﻮﺍﺭ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﰲ ﺑﻌﺾ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪:‬‬

‫ﺟﺎﺀ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ :‬ﺃﻥ »ﺍﻟﺘﺤﺎﻭﺭ‪ ،‬ﺍﻟﺘﺠﺎﻭﺏ‪ .‬ﻟﺬﻟﻚ ﻛﺎﻥ ﻻﺑﺪ ﰲ ﺍﳊﻮﺍﺭ ﻣﻦ ﻭﺟـﻮﺩ‬
‫ﻣﺘﻜﻠﻢ ﻭﳐﺎﻃﺐ‪ ،‬ﻭﻻ ﺑﺪ ﻓﻴﻪ ﻛﺬﻟﻚ ﻣﻦ ﺗﺒﺎﺩﻝ ﺍﻟﻜﻼﻡ ﻭﻣﺮﺍﺟﻌﺘﻪ‪ .‬ﻭﻏﺎﻳﺔ ﺍﳊﻮﺍﺭ ﺗﻮﻟﻴـﺪ ﺍﻷﻓﻜـﺎﺭ‬
‫ﺍﳉﺪﻳﺪﺓ ﰲ ﺫﻫﻦ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻻ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻋﺮﺽ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺘﺠـﺎﻭﺏ ﺗﻮﺿـﻴﺢ‬
‫ﻟﻠﻤﻌﺎﱐ‪ ،‬ﻭﺇﻏﻨﺎﺀ ﻟﻠﻤﻔﺎﻫﻴﻢ‪ ،‬ﻳﻔﻀﻴﺎﻥ ﺇﱃ ﺗﻘﺪﻡ ﺍﻟﻔﻜﺮ«)‪.(٣‬‬

‫ﻭﻳﻌﺮﻑ ﺍﳊﻮﺍﺭ ﰲ ﻣﻌﺠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺄﻧﻪ‪» :‬ﺍﳊﺪﻳﺚ ﺑﲔ ﺷﺨﺼﲔ ﺃﻭ ﺃﻛﺜﺮ‪ .‬ﻭﻫـﻮ‬
‫ﺍﻷﺳﻠﻮﺏ ﺍﻷﺳﺎﺳﻲ ﰲ ﺗﺼﻮﻳﺮ ﺍﻟﻄﺒﺎﻉ ﻭﺑﺴﻂ ﺍﳊﻮﺍﺩﺙ ﰲ ﺍﳌﺴﺮﺣﻴﺔ‪ ،‬ﻭﺃﺣـﺪ ﺃﺳـﺎﻟﻴﺐ ﺫﻟـﻚ ﰲ‬

‫)‪ (١‬ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ‪ ،‬ﺍﻟﻨﺒﺄ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺍﻋﺘﲎ ﺑﻪ‪ :‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺪﺧﺎﺧﲏ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﻃﻴﺒﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢١ ،‬ﻫـ‪٢٠٠٠ -‬ﻡ‪ ،‬ﺹ‪.١٤٣‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺃﺛﺮ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ ،‬ﺩﺍﺭ ﻋﻤﺎﺭ‪ ،‬ﻋ ﱠﻤﺎﻥ‪،‬‬
‫‪١٤٢١‬ﻫـ‪٢٠٠٠-‬ﻡ‪ ،‬ﺹ‪.٣٠‬‬
‫)‪ (٣‬ﲨﻴﻞ ﺻﻠﻴﺒﺎ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺑﲑﻭﺕ‪١٩٨٢ ،‬ﻡ‪ ،‬ﺹ‪.٥٠١‬‬
‫ﺍﻟﻘﺼﺺ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻧﺎﺩﺭ‪‬ﺍ«)‪ .(١‬ﻭﺗﻄﺮﻕ ﺍﳌﻌﺠﻢ ﺇﱃ ﻣﺎ ﻳﺴـﻤﻰ ﲝـﻮﺍﺭ‬
‫ﺍﻟﺸﺮﻕ‪-‬ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺣﻮﺍﺭ ﺍﻟﺸﻤﺎﻝ‪-‬ﺍﳉﻨﻮﺏ‪ ،‬ﻭﺣﻮﺍﺭ ﺍﳉﻨﻮﺏ‪-‬ﺍﳉﻨﻮﺏ‪ ،‬ﻭﺟﻌﻞ ﻟﻜ ﹴﻞ ﻣﻨـﻬﺎ ﺗﻌﺮﻳﻔـﻪ‬
‫ﺍﳋﺎﺹ)‪.(٢‬‬

‫ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﳊﻮﺍﺭ ﻟﻮﻧ‪‬ﺎ ﺃﺩﺑﻴ‪‬ﺎ ﻓﺈﻧﻪ‪» :‬ﺣﺪﻳﺚ ﺑﲔ ﺍﺛﻨﲔ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻭﻳﺘﻨﺎﻭﻝ ﺷﱴ ﺍﳌﻮﺿـﻮﻋﺎﺕ‪،‬‬
‫ﺃﻭ ﻫﻮ ﻛﻼﻡ ﻳﻘﻊ ﺑﲔ ﺍﻷﺩﻳﺐ ﻭﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻳﱰﻟﻪ ﻣﻘﺎﻡ ﻧﻔﺴﻪ ﻛﺮﺑﺔ ﺍﻟﺸﻌﺮ ﺃﻭ ﺧﻴﺎﻝ ﺍﳊﺒﻴﺒﺔ ﻣﺜﻠﹰﺎ«)‪.(٣‬‬
‫ﺑﻞ ﺇﻥ ﺍﳊﻮﺍﺭ ﲣﺘﻠﻒ ﻃﺮﻳﻘﺘﻪ ﻭﺻﻮﺭﺗﻪ ﻭﻟﻮﻧﻪ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻤﻞ ﺍﻟﻔﲏ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻷﺩﺑﻴﺔ ﻭﻓﻨﻮ‪‬ـﺎ‬
‫ﺍﳌﺨﺘﻠﻔﺔ)‪.(٤‬‬
‫ﺃﻣﺎ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻓﻬﻮ‪» :‬ﻣﻨﻬﺞ ﻗﺮﺁﱐ ﻭﻋﻤﻞ ﻋﻘﻠﻲ ﻳﻌﺘﻤﺪ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻔﻜـﺮ‪،‬‬
‫ﻣﺴﺘﺨﺪﻣﺎ ﰲ ﻛﺎﻓﺔ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪ ،‬ﻣﺒﺘﺪﺋﺎ ﺑﺎﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻓﺎﳌﻨﺎﻗﺸﺔ ﻓﺎﳌﻨﺎﻇﺮﺓ ﻓﺎ‪‬ﺎﺩﻟـﺔ ﻓﺎﳌﻮﺍﺟﻬـﺔ‬
‫ﺿﺎﻣﻬﺎ ﺍﳊﻮﺍﺭ ﲢﺖ ﺟﻨﺎﺣﻴﻪ‪ ،‬ﻣﻨﺘﻬﻴﺎ ﺇﻣﺎ ﺑﻘﺒﻮﻝ ﺍﻟﻨﺘﻴﺠﺔ "ﺍﳊﻘﻴﻘﺔ"‪ ،‬ﺃﻭ ﺑﺎﺣﺘﺮﺍﻡ ﻛـﻞ ﻃـﺮﻑ ﺭﺃﻱ‬
‫ﺻﺎﺣﺒﻪ ﺩﻭﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺭﺃﻱ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺑﺎﳌ‪‬ﺮﺍﺀ ﻓﺎﳋﺼﻮﻣﺔ ﻓﺎﻟﺸﻚ«)‪.(٥‬‬

‫ﻭﰲ ﻋﻠﻢ ﺍﻹﺩﺍﺭﺓ ﺃﺻﺒﺢ ﻫﻨﺎﻙ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻹﺩﺍﺭﺓ ﺑﺎﳊﻮﺍﺭ‪ ،‬ﻭﺍﻟﱵ ﺗ‪‬ﻌﺮ‪‬ﻑ ﺑﺄ‪‬ﺎ‪» :‬ﺍﻹﺩﺍﺭﺓ ﺍﻟـﱵ‬
‫ﺗﺘﺨﺬ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﺃﺳﺎﺳ‪‬ﺎ ﻷﺩﺍﺀ ﻭﻇﺎﺋﻔﻬﺎ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺍﻟﺘﺨﻄﻴﻂ‪،‬ﻭﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ‪،‬ﻭﺍﻟﺮﻗﺎﺑﺔ« )‪.(٦‬‬
‫ﻭ‪‬ﻳ ‪‬ﻌﺮﱠﻑ ﻓﻴﻬﺎ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺃﻧﻪ ﺣﺪﻳﺚ ﺑﲔ ﻃﺮﻓﲔ ﺃﻭ ﻋﺪﺓ ﺃﻃﺮﺍﻑ ﻟﻌﺮﺽ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈـﺮ ﺑﻴﻨـﻬﻤﺎ‬
‫"ﺑﻴﻨﻬﻢ" ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﻣﺘﻨﺎﺯﻉ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻘﺼﺪ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺣﻞ ﻣﻨﺎﺳﺐ ﺃﻭ ﻧﺘﻴﺠﺔ ﻣﻨﺎﺳﺒﺔ«)‪.(٧‬‬

‫ﻭﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺪﻭﱄ ﳒﺪ ﺍﳊﻮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﺬﻱ‪» :‬ﻳﺘﻤﺜﻞ ﰲ ﺍﻟﺘﺄﻳﻴﺪ ﺃﻭ ﺍﻟﺮﻓﺾ ﻟﺘﻮﺟﻬﺎﺕ‬
‫ﺍﳊﻜﻮﻣﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ؛ ﻭﻭﺳﺎﺋﻠﻬﺎ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺇﺩﺍﺭﺓ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﺃﻭ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﺍﳋﻠﻔﻴﺔ‬
‫ﺍﻟﻔﻠﺴﻔﻴﺔ"ﺍﻷﺩﻳﻮﻟﻮﺟﻴﺔ" ﺍﻟﱵ ﺗﻘﻒ ﺧﻠﻒ ﺫﻟﻚ«)‪.(٨‬‬

‫)‪ (١‬ﺗﻮﻓﻴﻖ ﺳﻠﻮﻡ‪ ،‬ﻣﻌﺠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﺑﲑﻭﺕ‪١٩٩٢ ،‬ﻡ‪ ،‬ﺹ‪.١٨٢‬‬
‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١٨٣‬‬
‫)‪ (٣‬ﺗﻴﺴﲑ ﳏﺠﻮﺏ ﺍﻟﻔﺘﻴﺎﱐ‪ ،‬ﻛﻴﻒ ﳓﺎﻭﺭ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٨‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﳌﺮﺿﻲ ﺯﻛﺮﻳﺎ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺭﺳﻢ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٧‬‬
‫)‪ (٥‬ﺃﲪﺪ ﺣﺴﻦ ﺍﻟﻌﻤﺮﻱ ﻭﺻﺎﱀ ﳏﻤﺪ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪.٢٠‬‬
‫)‪ (٦‬ﳏﻤﺪ ﻋﻠﻲ ﺟﻌﻠﻮﻙ‪ ،‬ﺍﳊﻮﺍﺭ ﻟﻐﺔ ﺍﻟﻀﻌﻔﺎﺀ ﺃﻡ ﺍﻷﻗﻮﻳﺎﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺍﺗﺐ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٩،‬ﻫـ‪١٩٩٩-‬ﻡ‪ ،‬ﺹ‪.١٩٦‬‬
‫)‪ (٧‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١١٤‬‬
‫)‪ (٨‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١٤٨‬‬
‫ﻭﻣﻊ ﺍﳊﺪﻳﺚ ﻋﻦ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺑﺮﺯ ﻣﺎ ﻳﺴﻤﻰ ﲝﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﺘﺤﺪﺙ ﻋﻦ‪» :‬ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳊﻀـﺎﺭﺍﺕ ﺍﻷﺧـﺮﻯ ﻋﻤﻮﻣ‪‬ـﺎ‬
‫ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺧﺼﻮﺻ‪‬ﺎ ﺣﻮﺍﺭ‪‬ﺍ ﻭﺻﺮﺍﻋ‪‬ﺎ«)‪.(١‬‬

‫ﻭﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺗﺴﺘﻬﺪﻓﻪ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻋﻠﻢ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﳒﺪ ﻟﻠﻤﺘﺨﺼﺼﲔ ﰲ ﻫـﺬﺍ ﺍ‪‬ـﺎﻝ‪،‬‬
‫ﻣﻔﻬﻮﻣﻬﻢ ﺍﳋﺎﺹ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﺣﻴﺚ ﻳ‪‬ﻌﺮﻓﻪ ﺍﻟﻨﺤﻼﻭﻱ ﺑﻘﻮﻟﻪ‪» :‬ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﺍﳊﺪﻳﺚ ﻃﺮﻓﺎﻥ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ‪ ،‬ﺑﺸﺮﻁ ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﺍﳍﺪﻑ‪ ،‬ﻓﻴﺘﺒﺎﺩﻻﻥ ﺍﻟﻨﻘﺎﺵ ﺣﻮﻝ ﺃﻣﺮ ﻣﻌﲔ‪ ،‬ﻭﻗﺪ‬
‫ﻳﺼﻼﻥ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻘﻨﻊ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺴﺎﻣﻊ ﻳﺄﺧـﺬ ﺍﻟﻌـﱪﺓ ﻭﻳﻜـﻮﻥ ﻟﻨﻔﺴـﻪ‬
‫ﻣﻮﻗﻔﹰﺎ«)‪ .(٢‬ﻭﻋﻨﺪ ﻳﻠﺠﻦ‪» :‬ﺍﳊﻮﺍﺭ ﺿﺮﺏ ﻣﻦ ﺍﳌﻨﺎﻗﺸﺔ ﺍﳌﻨﻈﻤﺔ ﺍﻟﱵ ﺗﺘﻢ ﺑﲔ ﻃﺮﻓﲔ ﰲ ﻣﻮﺿﻮﻉ ﳏـﺪﺩ‬
‫ﰲ ﺿﻮﺀ ﺿﻮﺍﺑﻂ ﻭﻗﻮﺍﻋﺪ ﻭﺁﺩﺍﺏ ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ«)‪ .(٣‬ﻭﻗﺪ ﻋ‪‬ﺮﻑ ﻛﺬﻟﻚ ﻋﻠﻰ ﺃﻧﻪ‪» :‬ﳏﺎﺩﺛـﺔ ﺑـﲔ‬
‫ﻃﺮﻓﲔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺗﺘﻀﻤﻦ ﺗﺒﺎﺩﻟﹰﺎ ﻟﻶﺭﺍﺀ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﺗﺴﺘﻬﺪﻑ ﲢﻘﻴﻖ ﻗﺪﺭ ﺃﻛﱪ ﻣﻦ ﺍﻟﻔﻬـﻢ‬
‫ﻭﺍﻟﺘﻔﺎﻫﻢ ﺑﲔ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻪ ﻟﺘﺤﻘﻖ ﺃﻫﺪﺍﻓﹰﺎ ﻣﻌﻴﻨـﺔ ﻳﺴـﻌﻰ ﺍﳌﺸـﺎﺭﻛﻮﻥ ﰲ ﺍﳊـﻮﺍﺭ ﺇﱃ‬
‫ﺇﳒﺎﺯﻫﺎ«)‪.(٤‬‬
‫ﻣﻦ ﺧﻼﻝ ﻋﺮﺽ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋـﻦ ﺍﻟﺘﺨﺼـﺺ‬
‫ﺍﻟﺬﻱ ﲣﺪﻣﻪ‪ ،‬ﻧﻠﺤﻆ ﺃﻥ ﺍﳊﻮﺍﺭ ﺃﺳﻠﻮﺏ ﻣﺘﺒﻊ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻳﻘﻮﻡ ﻋﻠـﻰ‬
‫ﺃﺭﻛﺎﻥ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻫﻮ » ﻋﻤﻠﻴﺔ ﺗﺘﻀﻤﻦ "ﻃﺮﺣ‪‬ﺎ" ﻣﻦ ﻃﺮﻑ‪ ،‬ﻳﺘﻤﺜﻠﻪ ﺍﻟﻄﺮﻑ "ﺍﻵﺧﺮ" ﻭﳚﻴـﺐ ﻋﻠﻴـﻪ‬
‫ﻓﻴﺤﺪﺙ "ﲡﺎﻭﺏ" ﻳﻮﻟﱢﺪ ﻋﻨﺪ ﻛﻞ ﻣﻨﻬﻤﺎ "ﻣﺮﺍﺟﻌﺔ" ﳌﺎ ﻃﺮﺣﻪ ﺍﻟﻄﺮﻑ "ﺍﻵﺧﺮ"‪،‬ﻭﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻫﻲ ﻣﺎ‬
‫ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﳊﻮﺍﺭ ﺃﻭ ﺍﶈﺎﻭﺭﺓ«)‪ .(٥‬ﻭ ﳝﻜﻦ ﲢﺪﻳﺪ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬـﺎ ﺍﻟﺘﻌـﺎﺭﻳﻒ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻋﻤﻮﻣ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫‪ .١‬ﺍﳊﻮﺍﺭ ﺣﺪﻳﺚ ﻭﻣﻨﺎﻗﺸﺔ ﻣﻨﻈﻤﺔ ﻭﲡﺎﻭﺏ ﺑﲔ ﻃﺮﻓﲔ‪.‬‬
‫‪ .٢‬ﻳﺘﻨﺎﻭﻝ ﺍﳊﻮﺍﺭ ﻣﻮﺿﻮﻋﺎﺕ ﳏﺪﺩﺓ‪.‬‬
‫‪ .٣‬ﻟﻠﺤﻮﺍﺭ ﺿﻮﺍﺑﻄﻪ ﻭﺁﺩﺍﺑﻪ‪.‬‬

‫)‪ (١‬ﻣﻮﺳﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻹﺑﺮﺍﻫﻴﻢ‪ ،‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ﻭﻃﺒﻴﻌﺔ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﺩﺍﺭ ﺍﻷﻋﻼﻡ‪ ،‬ﻋ ﱠﻤﺎﻥ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺹ‪.٢١٠‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺤﻼﻭﻱ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺪﺭﺳﺔ ﻭﺍ‪‬ﺘﻤﻊ‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪١٣٩٩ ،‬ﻫـ‪١٩٧٩-‬ﻡ‪ ،‬ﺹ‪.٢٠٦‬‬
‫)‪ (٣‬ﻣﻘﺪﺍﺩ ﻳﻠﺠﻦ‪ ،‬ﺃﺧﻼﻗﻴﺎﺕ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﶈﺎﻭﺭﺓ ﻭﺍﳌﻨﺎﻇﺮﺓ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺼﻮﻟﺘﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٦ ،‬ﻫـ‪١٩٩٦-‬ﻡ‪ ،‬ﺹ‪.١٥‬‬
‫)‪ (٤‬ﻣﲎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﺒﻮﺩﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻓﻨﻴﺎﺗﻪ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺗﻪ ﻭﺃﺳﺎﻟﻴﺐ ﺗﻌﻠﻴﻤﻪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٠-١٩‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺍﳍﻴﱵ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﺬﺍﺕ ﻭﺍﻵﺧﺮ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﻄﺮ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪ ،‬ﺹ‪.٤٠‬‬
‫‪ .٤‬ﻟﻠﺤﻮﺍﺭ ﺃﻫﺪﺍﻑ ﻣﻌﻴﻨﺔ ﻣﺜﻞ ﲢﻘﻴﻖ ﻗﺪﺭ ﻣﻦ ﺍﻟﺘﻔﺎﻫﻢ ﺑﲔ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳊـﻮﺍﺭ‪ ،‬ﺃﻭ‬
‫ﺍﻹﻗﻨﺎﻉ‪ ،‬ﺃﻭ ﺗﺒﲏ ﻣﻮﻗﻒ ﻣﺎ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﻓﻴﻤﺎ ﺳﺒﻖ‪ ،‬ﺃﻥ ﻭﺳﻴﻠﺔ ﺍﻻﺗﺼﺎﻝ ﱂ ﺗﻮ ﹶﻝ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺬﻱ ﺗﺴﺘﺤﻘﻪ‪-‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃ‪‬ـﺎ‬
‫ﺍﻟﻜﻼﻡ‪-‬ﻓﺒﺪﻭ‪‬ﺎ ﻟﻦ ﻳﺘﻢ ﺍﳊﻮﺍﺭ ﻭﻟﻦ ﻳﺼﻞ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪ .‬ﻛﺬﻟﻚ ﱂ ﺗﺬﻛﺮ ﺍﻟﻈﺮﻭﻑ ﺍﶈﻴﻄﺔ ﺍﳌـﺆﺛﺮﺓ‬
‫ﰲ ﺍﳊﻮﺍﺭ‪.‬‬
‫ﻭﻟﻜﻲ ﺗﺘﻤﻜﻦ ﺍﻟﺒﺎﺣﺜﺔ ﻣﻦ ﻭﺿﻊ ﺗﻌﺮﻳﻒ ﺇﺟﺮﺍﺋﻲ ﻟﻠﺤﻮﺍﺭ ﻻﺑﺪ ﺃﻭ ﹰﻻ ﻣﻦ ﺇﺑﺮﺍﺯ ﺑﻌـﺾ ﺍﻟﻨﻘـﺎﻁ ﺍﻟـﱵ‬
‫ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺇﻳﻀﺎﺡ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﳛﺘﻮﻳﻪ ﺍﻟﺘﻌﺮﻳﻒ‪:‬‬
‫‪ .١‬ﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ ﻟﻜﻠﻤﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﳍﺎ‪.‬‬
‫‪ .٢‬ﺍﻟﺘﺨﺼﺺ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﺬﻱ ﳜﺪﻣﻪ ﺍﻟﺘﻌﺮﻳﻒ‪.‬‬
‫‪ .٣‬ﺍﻟﺘﺴﻠﻴﻢ ﺑﻀﺮﻭﺭﺓ ﻭﺟﻮﺩ ﻃﺮﻑ ﺁﺧﺮ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻏﲑ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﻣﻊ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ﺃﻭ ﻣﻊ ﺍﳊﻴﻮﺍﻥ ﺃﻭ ﺍﻟﻨﻔﺲ ﺃﻭ ﺍﻟﻌﻘﻞ‪ ...‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺑـﺪﻋ‪‬ﺎ ﻣـﻦ‬
‫ﺍﻟﻘﻮﻝ ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻴﺪﺍﻥ ﺧﺼﺐ ﳌﺜﻞ ﻫﺬﻩ ﺍﶈﺎﻭﺭﺍﺕ‪.‬‬
‫‪ .٤‬ﻭﺳﻴﻠﺔ ﺍﻻﺗﺼﺎﻝ ﰲ ﺍﳊﻮﺍﺭ ﳝﻜﻦ ﺃﻥ ﺗﻘﺴﻴﻤﻬﺎ ﺇﱃ)‪:(١‬‬
‫ﻟﻔﻈﻴﺔ‪ :‬ﺑﺎﻟﻜﻼﻡ ﻭﺗﺄﺧﺬ ﺷﻜﻞ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ‪ ،‬ﺃﻭ ﺗﺘﺴﻊ ﻟﺘﻜﻮﻥ ﺭﺩ‪‬ﺍ ﻭ ﺭﺟﻌ‪‬ﺎ ﻟﻠﻜﻼﻡ)‪.(٢‬‬
‫ﻏﲑ ﻟﻔﻈﻴﺔ‪ :‬ﺗﺄﰐ ﻣﺴﺘﻘﻠﺔ ﺃﻭ ﻣﺪﳎﺔ ﰲ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻠﻔﻈﻴﺔ)‪ ،(٣‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﻮﺳﺎﺋﻞ ﻏﲑ ﺍﻟﻠﻔﻈﻴﺔ »ﺍﻟﺮﻣـﺰ‬
‫ﻭﻫﻮ ﺍﻹﺷﺎﺭﺓ ﻭﺍﻹﳝﺎﺀ ﺑﺎﻟﺸﻔﺘﲔ ﻭﺍﳊﺎﺟﺐ‪ ،‬ﺃﻭ ﺍﻟﻌﻴﻨﲔ ﺃﻭ ﺍﻟﻴﺪ ﺃﻭ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻳﻨﺪﺭﺝ ﲢـﺖ ﻣﻔﻬـﻮﻡ‬
‫)‪(٤‬‬
‫ﺍﻟﻜﻼﻡ ﺑﺪﻟﻴﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﺍﻵﻳﺔ« ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ :‬ﭽ ﮋ ڑ ﮍ ﮎ ﮏﮐ ﮑ گ ﮓ ﮔ‬
‫ﮕ ڳ ﮗ ﮘ ﮙ ﭼ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٤١ :‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﰲ ﻗﺼﺔ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴـﻼﻡ‪ ،‬ﰲ‬
‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﭽ ﭽ ڇﭿ ﮀ ﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ﭼ ]ﻣﺮﱘ ‪ .[٢٩ :‬ﻳﻘﻮﻝ ﺻـﺎﺣﺐ ﺍﻟﺘﺤﺮﻳـﺮ‬
‫ﻭﺍﻟﺘﻨﻮﻳﺮ‪ » :‬ﺃﻱ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺇﺷﺎﺭﺓ ﺩﻟﹼﺖ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗ‪‬ﺤﻴﻠﻬﻢ ﻋﻠﻴﻪ ﻟﻴﺴﺄﻟﻮﻩ ﻋﻦ ﻗﺼﺘﻪ‪ ،‬ﺃﻭ ﺃﺷـﺎﺭﺕ ﺇﱃ‬
‫ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻣﻨﻪ ﺍﳉﻮﺍﺏ ﻋﻦ ﺗﻮﺑﻴﺨﻬﻢ ﺇﻳﺎﻫﺎ ﻭﻗﺪ ﻓﻬﻤﻮﺍ ﺫﻟﻚ ﻣﻦ ﺇﺷﺎﺭ‪‬ﺎ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺇﺷﺎﺭ‪‬ﺎ ﲟﱰﻟﺔ‬
‫ﻣﺮﺍﺟﻌﺔ ﻛﻼﻡ ﺣﻜﻰ ﺣ‪‬ﻮﺍﺭﻫﻢ ﺍﻟﻮﺍﻗﻊ ﻋﻘﺐ ﺍﻹﺷﺎﺭﺓ ﲜﻤﻠﺔ ﺍﻟﻘﻮﻝ ﻣﻔﺼﻮﻟ ﹰﺔ ﻏﲑ ﻣﻌﻄﻮﻓﺔ)‪ .(١)«(٥‬ﻓﻔﻲ‬

‫)‪ (١‬ﻳﺄﰐ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻭﻓﻖ ﻋﻨﺼﺮﻱ ﺍﳊﻮﺍﺭ ﺍﻟﻠﻔﻈﻲ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﺍﻟﱵ ﺳﻴﺄﰐ ﺑﻴﺎ‪‬ﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٧٥‬‬
‫)‪ (٢‬ﻋﺎﺩﻝ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﺣﻮﺍﺭ ﺃﻡ ﺟﺪﺍﻝ ﺩﺭﺍﺳﺔ ﻣﺼﻄﻠﺤﻴﺔ ﳌﻔﻬﻮﻣﻲ ﺍﳊﻮﺍﺭ ﻭﺍﳉﺪﺍﻝ‪،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ‪،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٧،‬ﻫـ‪٢٠٠٦-‬ﻡ‪،‬ﺹ‪.١٣-١٢‬‬
‫)‪ (٣‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﺻﻴﲏ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﻨﺒﻮﻱ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺤﻮﺍﺭ ﺍﻟﻮﻃﲏ‪ ١٤٢٦،‬ﻫـ‪٢٠٠٥-‬ﻡ‪،‬‬
‫ﺹ‪.١٠٧‬‬
‫)‪ (٤‬ﺃﲪﺪ ﻣﺎﻫﺮ ﺍﻟﺒﻘﺮﻱ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﻟﻐﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺷﺒﺎﺏ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪.٣٤‬‬
‫)‪ (٥‬ﺳﺒﻖ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ‪ :‬ﺍﳊﻜﺎﻳﺔ‪ ،‬ﺹ‪.٤١‬‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﺎﻧﺖ ﺍﻹﺷﺎﺭﺓ ﻫﻲ ﺍﻹﺟﺎﺑﺔ‪ .‬ﻭﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﺍﻻﺗﺼﺎﻝ ﻛﺘﺎﺑﻴﺔ ﻋﻠـﻰ ﺍﺧـﺘﻼﻑ‬
‫ﻭﺳﺎﺋﻞ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﱄ‪ :‬ﻋﻠﻰ ﺍﻟﻮﺭﻕ ﺃﻭ ﻣﻦ ﺧﻼﻝ ﺗﻘﻨﻴﺔ ﺍﳍﺎﺗﻒ ﺍﶈﻤـﻮﻝ‪ ،‬ﺃﻭ ﺍﻻﻧﺘﺮﻧـﺖ‪.‬‬
‫ﻭﺗﺄﺳﻴﺴ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻓﺎﻹﺟﺎﺑﺔ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻟﹰﺎ ﺃﻭ ﻓﻌﻠﹰﺎ‪.‬‬
‫‪ .٥‬ﺍﻟﻈﺮﻭﻑ ﺍﶈﻴﻄﺔ ﺑﺎﶈﺎﻭﺭﺓ ﺛﻼﺛﺔ‪ :‬ﻇﺮﻭﻑ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﻇﺮﻭﻑ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻇﺮﻭﻑ ﺍﻹﻧﺴﺎﻥ)‪.(٢‬ﻓﻼ‬
‫ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻜﺎﻥ ﻣﻨﺎﺳﺒ‪‬ﺎ‪ ،‬ﻣﻦ ﺣﻴـﺚ ﺗـﻮﻓﲑ ﺍﻟﺮﺍﺣـﺔ ﻟﻜـﻼ ﺍﻟﻄـﺮﻓﲔ ﻭﻣﻨﺎﺳـﺒﺔ ﺩﺭﺟـﺔ‬
‫ﺍﳊﺮﺍﺭﺓ‪،...‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﺧﺘﻴﺎﺭ ﻭﻗﺖ ﺇﺟﺮﺍﺀ ﺍﳊﻮﺍﺭ ﺃﻣﺮ ﺑﺎﻟﻎ ﺍﻷﳘﻴﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻣﻨﺎﺳﺒﺘﻪ ﻟﻜﻞ ﻃﺮﻑ‪،‬‬
‫ﺃﻭ ﺿﺮﻭﺭﺓ ﻃﺮﺡ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﰲ ﻭﻗﺖ ﻣﻌﲔ‪ .‬ﺃﻣﺎ ﻇﺮﻭﻑ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻤﻜﻦ ﺍﻟﺘﻤﺜﻴﻞ ﳍـﺎ ﲝﺎﻟـﺔ‬
‫ﺍﳋﻮﻑ ﺃﻭ ﺍﻟﻐﻀﺐ ﺍﻟﱵ ﺗﺆﺛﺮ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﶈﺎﻭﺭ ﺃﻭ ﻧﺘﻴﺠﺔ ﺍﳊﻮﺍﺭ‪.‬‬
‫‪ .٦‬ﻟﻠﺤﻮﺍﺭ ﺁﺩﺍﺏ ﳚﺐ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﻣﺮﺍﻋﺎ‪‬ﺎ ﻟﻴﺼﻞ ﺍﳌﺘﺤﺎﻭﺭﻭﻥ ﻷﻫﺪﺍﻓﻬﻢ‪ ،‬ﻟﻜﻦ ﻭﺿﻊ‬
‫ﺷﺮﻭﻁ ﺇﻟﺰﺍﻣﻴﺔ ﻟﻜﻼ ﺍﻷﻃﺮﺍﻑ ﺃﻣﺮ ﻳﺼﻌﺐ ﺗﻄﺒﻴﻘﻪ ﰲ ﺍﶈﺎﻭﺭﺍﺕ ﺍﻟﺘﻠﻘﺎﺋﻴﺔ ﺍﻟﱵ ﲢﺼﻞ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‬
‫ﻛﺒﻌﺾ ﻣﺎ ﳚﺮﻱ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻓﻬﺬﻩ ﻳﻌﻮﺩ ﺍﺧﺘﻴﺎﺭ ﻇﺮﻭﻓﻬﺎ ﳊﺴﻦ ﺗﻌﺎﻣﻞ ﺍﻷﺑﻮﻳﻦ ﻣﻊ ﻣﻮﺍﻗـﻒ‬
‫ﺍﳊﻮﺍﺭ ﻭﻣﺘﻄﻠﺒﺎ‪‬ﺎ‪ .‬ﺃﻣﺎ ﰲ ﺍﳊﻮﺍﺭﺍﺕ ﺍﳌﻌﺪﺓ ﻣﺴﺒﻘﹰﺎ ﻛﺎﳊﻮﺍﺭﺍﺕ ﺍﻟﱵ ﲡﺮﻯ ﺑﲔ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺴﻠﻤﲔ ﻣـﻊ‬
‫ﻏﲑﻫﻢ ﻣﺜﻼﹰ؛ ﻓﻴﻤﻜﻦ ﺍﻹﻟﺰﺍﻡ ﺑﺸﺮﻭﻁ ﻻ ﻳﺼﺢ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﶈﺎﻭﺭﺓ ﺑﺪﻭ‪‬ﺎ‪.‬‬

‫ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ ،‬ﳝﻜﻦ ﻟﻠﺒﺎﺣﺜﺔ ﺃﻥ ﺗﻀﻊ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺘﺎﱄ ﻟﻠﺤﻮﺍﺭ‪:‬‬

‫ﲡﺎﻭﺏ ﻭﻣﺮﺍﺟﻌﺔ ﺑﲔ ﻃﺮﻓﲔ ﺍﺛﻨﲔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺃﻳ‪‬ﺎ ﻛﺎﻥ ﻋﺪﺩﻫﻢ ﺃﻭ ﻧﻮﻋﻬﻢ‪ ،‬ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﻳﻬﻢ ﻛـﻼ‬
‫ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺑﺄﻱ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﳌﻨﺎﺳﺒﺔ ﻷﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﻭﻇﺮﻭﻓـﻪ‪ ،‬ـﺪﻑ‬
‫ﺍﻹﻗﻨﺎﻉ ﺃﻭ ﺗﻘﺮﻳﺐ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪.‬‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ ‪.٩٧‬‬
‫)‪ (٢‬ﻣﻮﺳﻰ ﺑﻦ ﳛﻲ ﺍﻟﻔﻴﻔﻲ‪ ،‬ﺍﳊﻮﺍﺭ ﺃﺻﻮﻟﻪ ﻭﺁﺩﺍﺑﻪ ﻭﻛﻴﻒ ﻧﺮﰊ ﺃﺑﻨﺎﺋﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﺩﺍﺭ ﺍﳋﻀﲑﻱ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪١٤٢٧ ،‬ﻫـ‪ ،‬ﺹ‪.١٤٥‬‬
 ‫א ‪:‬‬ ‫א‬ ‫א‬ ‫‪:‬א‬ ‫א א‬ ‫א‬
‫ﻣﺎ ﻣﻦ ﻣﺼﻄﻠﺢ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻻ ﻭﻟﻪ ﺍﺭﺗﺒﺎﻁ ﻭﺛﻴﻖ ﺑﺄﺻﻞ ﻟﻐﻮﻱ‪ ،‬ﻭﻣﻬﻤﺎ ﺣﺼﻞ ﻟﻪ ﻣـﻦ‬
‫ﺗﻄﻮﺭ ﻓﺈﻧﻪ ﻟﻦ ﻳﻔﻘﺪ ﺫﻟﻚ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ‪ ،‬ﻭﻣﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ ﻟﻪ ﺃﺻﻠﻪ ﺍﳌﻌﺮﻭﻑ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻛﻤـﺎ‬
‫ﻣ ﱠﺮ ﰲ ﺍﳌﺒﺎﺣﺚ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﺑﻈﻬﻮﺭ ﺍﻹﺳﻼﻡ ﺍﻧﺘﻘﻞ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺇﱃ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﺸـﺮﻋﻲ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺘﺪﺍﻭﻝ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﺼﻞ ﺍﻻﻣﺘﺰﺍﺝ ﺑﲔ ﻛﻼ ﺍﻻﺳﺘﻌﻤﺎﻟﲔ‪ ،‬ﻭﻛﺘﺐ ﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﳋﻠﻮﺩ ﲝﻔﻆ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻭﺑﻔﻀﻞ ﻫﺬﺍ ﺍﻻﻣﺘﺰﺍﺝ ﻇﻞ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺪﺭﻛﻮﻥ ﻣـﺎ‬
‫ﻧﻄﻖ ﺑﻪ ﺃﺳﻼﻓﻬﻢ ﺍﻟﻌﺮﺏ‪ ،‬ﻋﻠﻰ ﺣﲔ ﻻ ﻳﻔﻬﻢ ﺃﺑﻨﺎﺀ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﻛﻠﻤـﺔ ﻭﺍﺣـﺪﺓ ﳑـﺎ ﻗﺎﻟـﻪ‬
‫ﺃﺟﺪﺍﺩﻫﻢ ﻗﺒﻞ ﺃﻟﻒ ﻋﺎﻡ‪ ،‬ﻭﺣﺼﻮﻝ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻐﻮﻱ ﺇﱃ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﱂ ﳜﺮﺝ ﺑﻪ ﻏﺎﻟﺒ‪‬ـﺎ‬
‫ﻋﻦ ﺩﻻﻟﺘﻪ ﺍﻷﻭﱃ ﻭﺇﳕﺎ ﻧﻘﻠﻪ ﰲ ﳏﻴﻄﻬﺎ ﻣﻦ ﻣﻌﲎ ﻋﺎﻡ ﺇﱃ ﻣﻌﲎ ﺧﺎﺹ)‪.(١‬‬
‫ﻭﻟﻌﻞ ﺗﻐﲑ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻌﲎ ﻣﺎﺩﺓ )ﺣﻮﺭ( ﰲ ﺣﻴﺎﺓ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻣ ﱠﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺒﺪﻭ ﻟﻠﻮﻫﻠﺔ‬
‫ﺍﻷﻭﱃ ﻣﻐﺎﻳﺮ‪‬ﺍ ﻟﻸﺻﻞ ﺍﻟﻠﻐﻮﻱ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻳﺮﺟﻊ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺇﱃ ﺍ‪‬ﺎﺯ ﺍﻟﺬﻱ ﺗﺘﻤﻴﺰ ﺑـﻪ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﻣ ﱠﺮ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ ﺍﻷﺣﻮﺭ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞ‪ .‬ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﻌـﺮﺏ ﻋﺮﻓـﻮﺍ‬
‫ﺍﶈﺎﻭﺭﺍﺕ ﻭﺍﺳﺘﻌﻤﻠﻮﻫﺎ ﰲ ﺳﺠﺎﻻ‪‬ﻢ ﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻣﻌﺎﺟﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ -‬ﻭﻓﻖ ﻣﺎ ﺍﻃﻠﻌﺖ ﺍﻟﺒﺎﺣﺜﺔ‬
‫ﻋﻠﻴﻪ‪ -‬ﱂ ‪‬ﺗ ‪‬ﻌﺮ‪‬ﻑ ﺑﺎﳊﻮﺍﺭ ﻛﻤﺼﻄﻠﺢ ﻣﺘﺪﺍﻭﻝ‪ ،‬ﺭﻏﻢ ﻭﺟﻮﺩ ﻣﻔﻬﻮﻣﻪ ﻟﺪﻳﻬﻢ ﻋﻨﺪ ﺍﻟﺒﺤـﺚ ﰲ ﺃﺻـﻞ‬
‫ﺍﻟﻜﻠﻤﺔ ﻭﻣﺸﺘﻘﺎ‪‬ﺎ‪» .‬ﻭﻗﺪ ﺫﻫﺐ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﳌﺘﺨﺼﺼﲔ ﻣﻦ ﻋﺮﺏ ﻭﻏﲑﻫﻢ ﺇﱃ ﺃﻥ‬
‫ﺍﳊﻮﺍﺭ ﺑﺪﺃ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻴﻮﻧﺎﻥ‪ ،‬ﻭﺃﻥ ﺃﻭﻝ ﻣﻦ ﺑﺪﺃ ﺑﻪ ﻫﻮ ﺳﻘﺮﺍﻁ«)‪ ،(٢‬ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻋـﺮﻑ ﺑﺎﻟﻄﺮﻳﻘـﺔ‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺃﺛﺮ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٥‬‬
‫)‪ (٢‬ﺗﻴﺴﲑ ﳏﺠﻮﺏ ﺍﻟﻔﺘﻴﺎﱐ‪ ،‬ﻛﻴﻒ ﲢﺎﻭﺭ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢‬‬
‫ﺍﳊﻮﺍﺭﻳﺔ ﻭﺍﻟﱵ ﻋﺮﻓﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﻘﺮﺍﻃﻴﺔ)‪ ،(١‬ﺍﻟﱵ ﺗﺘﻢ ﻋﻠﻰ ﻋﺪﺓ ﻣﺮﺍﺣﻞ‪ ،‬ﺍﺗﺼﻔﺖ ﺑﺎﳌﺪﺍﻭﻟﺔ‬
‫ﺃﻭ ﺍﳊﻮﺍﺭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﺳﺌﻠﺔ ﻭﺍﻷﺟﻮﺑﺔ‪ .‬ﻳﻘﻮﻡ ﺳﻘﺮﺍﻁ ﺧﻼﳍﺎ ﺑﺪﻭﺭ ﺍﻟﺴﺎﺋﻞ ﺍﳉﺎﻫﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌـﺮﻑ‬
‫ﺃﻱ ﺷﻲﺀ‪ ،‬ﺃﻣﺎ ﺗﻼﻣﻴﺬﻩ ﻓﻴﺘﻮﻟﻮﻥ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﳌﺘﺘﺎﺑﻌﺔ ﻭﺍﳌﺴﺘﻤﺮﺓ‪ .‬ﻭﻗﺪ ﻋﻤﺪ ﺇﱃ ﺟﻌﻞ ﺗﻼﻣﻴﺬﻩ‬
‫ﻳﺸﻌﺮﻭﻥ ﺑﺎﻟﺸﻚ ﰲ ﺻﻼﺣﻴﺔ ﻣﺎ ﻳﻌﺘﻘﺪﻭﻥ ﻣﻦ ﺃﺧﻼﻗﻴﺎﺕ ﻭﻓﻀﺎﺋﻞ ﻓﺘﻨﺘﺎ‪‬ﻢ ﺍﳊﲑﺓ ﻭﻳﺴـﻌﻮﻥ ﻣﻌـﻪ‬
‫ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻄﻠﻘﺔ ﺃﻭ ﺗﻌﺎﺭﻳﻔﻬﺎ ﺍﻟﻌﺎﻣﺔ)‪.(٢‬‬
‫ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﻋﺪﺩ ﳑﻦ ﲢﺪﺛﻮﺍ ﻋﻦ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺃﻥ ﺳﻘﺮﺍﻁ ﺃﻭﻝ ﻣﻦ ﺍﺳﺘﺨﺪﻡ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺍﳊﻮﺍﺭﻳﺔ‪ ،‬ﻭﺃﻧﻪ ﺃﻭﻝ ﻣﻦ ﺍﻫﺘﻢ ﲝﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ ﻭﺇﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻣﻨﻬﻢ ﺃﲪﺪ ﻭﺻﺎﱀ ﺍﻟﻌﻤﺮﻱ ﺍﻟﻠﺬﺍﻥ ﺍﺳﺘﺪﻻ‬
‫ﺑﺎﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺩﺍﺭ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻼﺋﻜﺘﻪ ﰲ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺁﺩﻡ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﶈﺎﻭﺭﺍﺕ ﺍﻟﱵ ﺫﻛﺮﻫـﺎ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﱃ ﺃﻥ ﻗﺎﻻ‪» :‬ﺃﻣﺎ ﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ ﻭﺇﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ ﻓﺘﻈﻬﺮ ﺟﻠﻴ‪‬ﺎ ﰲ ﺃﻥ ﺍﷲ‪-‬ﻭﻫﻮ ﻋﻼﻡ ﺍﻟﻐﻴـﻮﺏ‪-‬‬
‫ﺗﺮﻙ ﻟﻠﻤﻼﺋﻜﺔ ﺃﻥ ﻳﺒﺪﻭﺍ ﺁﺭﺍﺀﻫﻢ ﻛﻤﺎ ﺑﺪﺕ ﳍﻢ‪ ،‬ﻭﲰﻊ ﻛﻼﻡ ﺇﺑﻠﻴﺲ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳉـﺮﺃﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ«)‪ .(٣‬ﻭﻳﺆﻳﺪ ﺗﻴﺴﲑ ﺍﻟﻔﺘﻴﺎﱐ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺃﻥ ﺍﳊﻮﺍﺭ ﺑﺪﺃ ﻗﺒﻞ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻟ ‪‬ﻜﻨ‪‬ﻪ ﺃﺿﺎﻑ‬
‫ﺃﻥ ﺍﳊﻮﺍﺭ ﺃﺧﺬ ﺷﻜﻠﹰﺎ ﺃﻛﺜﺮ ﲢﺪﻳﺪ‪‬ﺍ ﺃﻭ ﲣﺼﻴﺼ‪‬ﺎ ﻭﺩﻗ ﹰﺔ ﺑﻌﺪ ﺫﻟﻚ)‪.(٤‬ﻓﻬﻮ ﺣﻘﻴﻘﺔ ﺑﺪﺃﺕ ﻗﺒـﻞ ﺧﻠـﻖ‬
‫ې ﯥ ﯦ ﯧ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﺯﺍﻟﺖ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻭﻳ‪‬ﺴﺘﺪ‪‬ﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ‪ :‬ﭽ ﯡ ۉ ﯣ‬
‫ﭼ ]ﻓﺼﻠﺖ ‪ ،[١١ :‬ﺣﻴﺚ ﲢﻜﻲ ﺍﻵﻳﺔ ﺍﳊﻮﺍﺭ ﺍﻟـﺬﻱ‬
‫ﺣﺼﻞ ﺑﲔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‪ .‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻵﻳﺔ ﻳ‪‬ﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻥ ﻧﺴـﺒﺔ ﺑﺪﺍﻳـﺔ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﻮﺍﺭ ﺇﱃ ﺳﻘﺮﺍﻁ‪ ،‬ﻧﺴﺒﺔ ﻏﲑ ﺻﺤﻴﺤﺔ‪ .‬ﻭﻟﻜ ﱠﻦ ﺇﻃﻼﻕ ﻣﺴﻤﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳊﻮﺍﺭﻳﺔ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻨﺴﺐ ﻟﺴﻘﺮﺍﻁ‪ .‬ﻭﻗﺪ ﲤﻴﺰ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻠﺴﻔﻲ ﲟﻴﺰﺗﲔ ﺭﺋﻴﺴﻴﺘﲔ‪ ،‬ﺃﻭﳍـﺎ ﺍﻟﺪﻗـﺔ ﰲ ﺍﳊـﻮﺍﺭ‬
‫ﻭﺍﻟﺒﺤﺚ‪ ،‬ﻓﻼ ﻳﻨﺘﻘﻞ ﻣﻦ ﺧﻄﻮﺓ ﺇﱃ ﺃﺧﺮﻯ ﻗﺒﻞ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺘﻬﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺸﻚ ﻗﺒﻞ ﺍﻟﻴﻘﲔ‪ ،‬ﻓـﻼ‬
‫ﳛﻜﻢ ﲝﻜﻢ ﺇﻻ ﺇﺫﺍ ﺃﻳﺪﻩ ﺍﻟﺪﻟﻴﻞ ﻭﻗﺎﻡ ﻋﻠﻴﻪ ﺍﻟﱪﻫﺎﻥ)‪.(٥‬‬

‫ﰒ ﺇﻥ ﺍﳊﻮﺍﺭ ﺍﺳﺘﻤﺮ ﻣﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﻇﻬﺮ ﰲ ﺩﻋﻮﺓ ﻛﻞ ﻧﱯ‪ ،‬ﻭﺑ‪‬ﻘﻲ ﺇﱃ ﺃﻥ ﺻـﺎﺭ‬

‫‪‬ﺠ‪‬ﺎ ﺍﲣﺬﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺍﳌﺸﺮﻛﲔ ﰲ ﺍﻟﺪﻋﻮﺓ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﻊ ﺍﳌﺴـﻠﻤﲔ ﰲ‬
‫ﺗﻌﻠﻴﻤﻬﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ‪ ،‬ﰲ ﻛﺎﻓﺔ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪ .‬ﰒ ﺳﺎﺭﺕ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻘﺮﻭﻥ ﻋﻠﻰ ‪‬ﺞ‬

‫)‪ (١‬ﺃﲪﺪ ﺣﺴﻦ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﻭﺻﺎﱀ ﳏﻤﺪ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٥‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺯﻳﺎﺩ ﲪﺪﺍﻥ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺍﻷﺳﺌﻠﺔ ﺍﻟﺼﻔﻴﺔ ﺇﺛﺎﺭﺓ ﺍﻟﺘﻔﻜﲑ ﺑﺎﻟﺘﺮﺑﻴﺔ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٢٠،‬ﻫـ‪٢٠٠٠-‬ﻡ‪ ،‬ﺹ‪.٩‬‬
‫)‪ (٣‬ﺃﲪﺪ ﺣﺴﻦ ﺍﻟﻌﻤﺮﻱ ﻭﺻﺎﱀ ﳏﻤﺪ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢‬‬
‫‪٤‬‬
‫) ( ﺗﻴﺴﲑ ﳏﺠﻮﺏ ﺍﻟﻔﺘﻴﺎﱐ‪ ،‬ﻛﻴﻒ ﲢﺎﻭﺭ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢‬‬
‫)‪ (٥‬ﺯﻫﲑ ﳏﻤﺪ ﲨﻴﻞ ﻛﺘﱯ‪ ،‬ﻓﻦ ﺍﳊﻮﺍﺭ‪ ،‬ﻣﻄﺎﺑﻊ ‪‬ﺎﺩﺭ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤١٥ ،‬ﻫـ‪ ،١٩٩٤-‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٣١٨‬‬
‫ﻧﺒﻴﻬﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﱵ ﻛﺎﻥ ﺍﳊﻮﺍﺭ ﻭﻻ ﻳﺰﺍﻝ ﻣﻦ ﺃﻫـﻢ‬
‫ﻭﺳﺎﺋﻠﻬﺎ‪ ،‬ﻣﺘﺨﺬﻳﻦ ﻓﻴﻪ ﻭﺳﺎﺋﻞ ﻣﺘﻨﻮﻋﺔ ﻓﻤﻨﻬﺎ ﺍﳊﻮﺍﺭ ﺍﳌﺒﺎﺷﺮ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﲣﺎﺫ ﺍﻟﺮﺳﺎﺋﻞ ﻃﺮﻳﻘﹰﺎ‬
‫ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻣﻨﻬﺎ ﻛﺬﻟﻚ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﲔ)‪.(١‬‬

‫ﻭﻣﻊ ﺍﻟﺘﻘﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳊﻀﺎﺭﺍﺕ ﺍﻷﺧﺮﻯ ﻣﺜﻞ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﺃﺩﺭﻙ ﻣﻔﻜﺮﻭ‬
‫ﺍﻹﺳﻼﻡ ﺿﺮﻭﺭﺓ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﺤﺔ ﻏﲑﻫﻢ ﻟﻠﺘﺼﺪﻱ ﳍﻢ‪ ،‬ﻓﺎﺳﺘﻌﻤﻠﻮﺍ ﺍﻟﱪﻫﺎﻥ ﺍﳌﻨﻄﻘﻲ ﻭﺍﻟﻘﻴﺎﺱ ﺍﻟﻄﺮﺩ‬
‫ﻭﺍﻟﻌﻜﺲ ﻭﺑﺮﻫﺎﻥ ﺍﳋﻠﻒ ﻭﺍﻹﻟﺰﺍﻡ)‪ ،(٢‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺍﺣﺘﺎﺟﻮﺍ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪ .‬ﻭﻛﺎﻥ ﺫﻟـﻚ‬
‫ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﰲ ﺍﻟﻌﺼﺮﻳﻦ ﺍﻷﻣﻮﻱ ﻭﺍﻟﻌﺒﺎﺳﻲ ﺍﻟﻠﺬﻳﻦ ﲤﻴﺰ ﺍﳊﻮﺍﺭ ﻓﻴﻬﻤﺎ ﺑﺎﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﻹﳚﺎﺯ‬
‫ﻣﻊ ﻗﻮﺓ ﺍﻟﻌﺒﺎﺭﺓ ﻭﺍﳌﻬﺎﺭﺓ ﰲ ﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﻭﻗﻠﺐ ﺣﺠﺔ ﺍﳋﺼﻢ ﺣﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﺾ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺘﺨﻠﺺ‬
‫ﻣﻦ ﺍﶈﺎﻭﺭ‪ ،‬ﻭﺍﻟﺮﺩ ﺑﺎﳌﺜﻞ ﻭﺑﺎﻟﺘﻤﺜﻴﻞ ﻭﺍﻻﺳﺘﻼﻝ ﺑﺎﻷﻭﻟﻮﻳﺔ‪ ،‬ﻭﻗﻠﺐ ﺍﻷﻭﺿﺎﻉ ﻗﻠﺒ‪‬ﺎ ﻓﻜﺎﻫﻴ‪‬ﺎ)‪.(٣‬‬

‫ﻭﻟﻘﺪ ﺍﺳﺘﺄﺛﺮ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺪﺭﻳﺲ‪ .‬ﻭﻗﺪ ﻣ ﱠﺮ ﻓﻴﻤﺎ ﺳﺒﻖ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺳﻘﺮﺍﻁ ﻟﻠﻄﺮﻳﻘﺔ ﺍﳊﻮﺍﺭﻳﺔ ﻣﻊ ﺗﻼﻣﻴﺬﻩ‪ ،‬ﰒ ﻇﻬﺮﺕ ﻣﺼﻄﻠﺤﺎﺕ ﻣﺜﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳊﻮﺍﺭﻱ ﻟﺒﺎﻭﻟﻮ‬
‫ﻓﺮﻳﺮﻱ)‪ (٤‬ﻛﻨﻈﺮﻳﺔ ﺣﺪﻳﺜﺔ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ)‪ .(٥‬ﻭﻟﻠﺤﻮﺍﺭ ﺩﻭﺭ ﻓﻌﺎﻝ ﰲ ﲢﺴﲔ ﻣﻬﺎﺭﺍﺕ ﺍﻟـﺘﻌﻠﻢ‪،‬‬
‫ﻭﲢﺴﲔ ﺗﻘﺪﻳﺮ ﺍﳌﺘﻌﻠﻤﲔ ﻟﺬﻭﺍ‪‬ﻢ‪ ،‬ﻭﺍﲡﺎﻫﺎ‪‬ﻢ ﳓﻮ ﺍﳌﺪﺭﺳﺔ)‪(٦‬؛ ﻓﻬﻮ ﺃﺳﻠﻮﺏ ﻳﻀﻤﻦ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺘﻌﻠﻤﲔ‬
‫ﻭﺍﳚﺎﺑﻴﺘﻬﻢ ﻭﺇﺷﺒﺎﻉ ﻣﻴﻮﳍﻢ ﻟﻠﻤﺎﺩﺓ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﺗﻌﻠﻤﻬﺎ‪ ،‬ﻭﻳﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﻭﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺭﺑﻄﻬﺎ‬
‫ﺑﺒﻌﺾ ﻭﺗﻨﻈﻴﻢ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺍﻟﺘﻌﻮﺩ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻵﺧﺮﻳﻦ ﻭﺁﺭﺍﺋﻬﻢ ﻭﺍﻹﺻﻐﺎﺀ ﺇﻟﻴﻬﻢ)‪.(٧‬‬
‫ﰒ ﺑﺪﺃ ﺍﳊﻮﺍﺭ ﳜﺪﻡ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﺍﻷﺧﺮﻯ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻧﻈﻢ‬
‫ﳊﻜﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻧﺘﻴﺠﺔ ﺗﻜﻮﻥ ﺍﻷﺣﺰﺍﺏ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﺗﺼﺎﻝ ﺍﻟﺪﻭﻝ ﺑﺒﻌﻀﻬﺎ ﻭﻛﺜـﺮﺓ ﺍﳌﺸـﻜﻼﺕ‬ ‫ﺍﹸ‬
‫ﺍﻟﺪﻭﻟﻴﺔ‪ .‬ﻭﺑﺪﺃ ﻳﻈﻬﺮ ﰲ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﺘﺨﺼﺼﺔ ﻣﺜﻞ ﺍﶈـﺎﻭﺭﺍﺕ ﺍﻟﺘﺠﺎﺭﻳـﺔ ﻭﺍﻻﻗﺘﺼـﺎﺩﻳﺔ ﻭﺍﻷﺩﺑﻴـﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ)‪.(٨‬‬

‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳍﺮﰲ‪ ،‬ﳓﻦ ﻭﺍﻵﺧﺮ ﺗﻌﺎﺭﻑ ﻭﺣﻮﺍﺭ ﺃﻡ ﺻﺪﺍﻡ ﻭﺩﻣﺎﺭ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﳌﻌﺎﱂ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺍﻷﺣﺴﺎﺀ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪ ،‬ﺹ‪.٧٩‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳍﺮﰲ‪ ،‬ﳓﻦ ﻭﺍﻵﺧﺮ ﺗﻌﺎﺭﻑ ﻭﺣﻮﺍﺭ ﺃﻡ ﺻﺪﺍﻡ ﻭﺩﻣﺎﺭ‪ ،‬ﻣﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١٠١/١٠٠‬‬
‫)‪ (٣‬ﺯﻫﲑ ﳏﻤﺪ ﲨﻴﻞ ﻛﺘﱯ‪ ،‬ﻓﻦ ﺍﳊﻮﺍﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٧٥‬‬
‫)‪ (٤‬ﺑﺎﻭﻟﻮ ﻓﺮﻳﺮﻱ )‪١٩٢١‬ﻡ‪١٩٩٧-‬ﻡ(‪ ،‬ﻓﻴﻠﺴﻮﻑ ﺗﺮﺑﻮﻱ ﺑﺮﺍﺯﻳﻠﻲ‪ ،‬ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ‪ :‬ﺗﺮﺑﻴﺔ ﺍﳌﻘﻬﻮﺭﻳﻦ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻣﻞ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﳊﺮﻳﺔ‪ ) ،‬ﻣﻦ ﻣﻘﺪﻣﺔ‬
‫ﻛﺘﺎﺑﻪ‪ :‬ﺗﺮﺑﻴﺔ ﺍﳊﺮﻳﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺃﲪﺪ ﻋﻄﻴﺔ ﺃﲪﺪ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،٢٠٠٤-١٤٢٥ ،‬ﺹ‪.(١٥‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﳌﺮﺿﻲ ﺯﻛﺮﻳﺎ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺭﺳﻢ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٠‬‬
‫)‪ (٦‬ﻣﺼﻄﻔﻰ ﳏﻤﺪ ﻋﻠﻲ ﺍﳌﺸﻬﺪﺍﱐ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺍﻟﺪﻭﺣﺔ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪ ،‬ﺹ‪.٣٥٥‬‬
‫)‪ (٧‬ﺷﺎﻫﺮ ﺫﻳﺐ ﺃﺑﻮ ﺷﺮﻳﺦ‪ ،‬ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺟﺮﻳﺮ‪ ،‬ﻋﻤﱠﺎﻥ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪ ،‬ﺹ‪.١٣٣‬‬
‫)‪ (٨‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﺻﻴﲏ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﻨﺒﻮﻱ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٠٤‬‬
‫ﻭﺑﺮﺯ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳊﻮﺍﺭ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﻮﻃﻨﻴﺔ)‪ ،(١‬ﻭﺃﺻﺒﺢ‬
‫ﳍﺎ ﻣﻨﻈﻤﺎ‪‬ﺎ ﺍﻟﱵ ﺗﻌﻘﺪ ﺍﻟﻠﻘﺎﺀﺍﺕ ﻭﺍﳌﺆﲤﺮﺍﺕ ﻭﺗﺪﻋﻮ ﳍﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻳﺎﺕ ﺩﻭﻟﻴﺔ‪.‬ﻭﻣﻊ ﻋﺼـﺮ ﺍﻟﺘﻘﻨﻴـﺔ‬
‫ﺍﳌﺘﻄﻮﺭ ﻇﻬﺮﺕ ﺃﺷﻜﺎﻝ ﺟﺪﻳﺪﺓ ﻟﻠﺤﻮﺍﺭ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﺳﺎﺑﻘﹰﺎ‪،‬ﺑﺴﺒﺐ ﺗﻄﻮﺭ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ‪،‬ﻓﺄﺻﺒﺢ‬
‫ﻫﻨﺎﻙ ﺣﻮﺍﺭ ﻋﱪ ﺍﻟﻘﺎﺭﺍﺕ ﻣﻦ ﺧﻼﻝ ﺍﳍﺎﺗﻒ ﺍﻟﺜﺎﺑﺖ ﺃﻭ ﺍﳌﺮﺋﻲ‪،‬ﺃﻭ ﻣﻦ ﺧﻼﻝ ﺍﻻﻧﺘﺮﻧﺖ‪ ،‬ﳌﺎ‬
‫ﺗﺴﻬﻠﻪ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﺗﻮﺍﺻﻞ ﺻﻮﰐ ﻭﻣﺮﺋﻲ ﻭﻣﻜﺘﻮﺏ ﰲ ﺯﻣﻦ ﻳﺴﲑ‪ ،‬ﻭﺟﻬـﺪ‬
‫ﺃﻗﻞ‪.‬‬
‫ﳑﺎ ﺳﺒﻖ ﻋﺮﺿﻪ ﳝﻜﻦ ﻣﻼﺣﻈﺔ ﺃﻥ ﺍﻟﺘﻄﻮﺭ ﰲ ﻣﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ ﺣﺼـﻞ ﻓﻘـﻂ ﰲ ﻇﻬـﻮﺭ‬
‫ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺼﻄﻠﺢ‪-‬ﺍﳊﻮﺍﺭ‪-‬ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﻗﺪ ﺫﻛﺮ ﰲ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻋﻠﻰ ﺃﻧﻪ ﻣﺼـﻄﻠﺢ ﳏـﺪﺩ‪،‬‬
‫ﻭﻟﻜﻦ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﺑﻘﻲ ﻣ‪‬ﺴﺘﻌﻤﻠﹰﺎ ﻭﻓﻖ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ ﱂ ﻳﻨﻞ ﺍﻟﺘﻄﻮﺭ ﺳﻮﻯ ﻭﺳﺎﺋﻞ‬
‫ﺍﳊﻮﺍﺭ ﺃﻭ ﺃﺷﻜﺎﻟﻪ ﻭﺃﻧﻮﺍﻋﻪ‪.‬‬
‫ﺧﺎﲤﺔ ﺍﻟﻔﺼﻞ‪:‬‬
‫ﺗﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻋﺪﺓ ﻣﺒﺎﺣﺚ ﻛﺎﻥ ﺃﻭﳍﺎ‪:‬‬
‫ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻇﻬﺮ ﺃﻥ ﻟﻠﺤﻮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ ﺃﺻﻞ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﲢﺖ ﻫﺬﺍ ﺍﻷﺻـﻞ‬
‫ﻳﻨﺪﺭﺝ ﻋﺪﺩ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻷﺧﺮﻯ ﻛﺎﻟﺘﺠﺎﻭﺏ‪ ،‬ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﺍﻟﺘﻬﻴﺌﺔ ﻭﺍﻟﺘﺪﻭﻳﺮ‪ ،‬ﻭﺍﻟﻨﻘـﺎﺀ ﻭﺍﳋﻠـﻮﺹ‪،‬‬
‫ﻭﺍﻟﺘﺤﲑ‪ ،‬ﻭﺑﻌﺪ ﺩﺭﺍﺳﺔ ﻭﻧﻈﺮ ﰲ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻭ‪‬ﺟﺪ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻳﻌﻮﺩ ﺇﱃ ﻧﻔﺲ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ‪،‬‬
‫ﻭﻣﺎ ﻫﻲ ﺇﻻ ﺍﺳﺘﺨﺪﺍﻣﺎﺕ ﻣﺘﻨﻮﻋﺔ ﻻﺷﺘﻘﺎﻗﺎﺕ ﻣﺎﺩﺓ ﺣﻮﺭ ﺃﻭ ﺣﺎﺭ ﺃﻭ ﺣﲑ‪ ،‬ﻭﻗﺪ ﻛـﺎﻥ ﳍـﺎ ﺩﻻﻻﺕ‬
‫ﺗﺮﺑﻮﻳﺔ ﻣﻔﻴﺪﺓ ﻷﻱ ﻣﺘﺤﺎﻭﺭ ﻋﻤﻮﻣ‪‬ﺎ ﻭﻟﻶﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪.‬‬
‫ﻭﺟﺎﺀ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﻦ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺗﺘﺒﻌﺖ ﺍﻟﺒﺎﺣﺜﺔ ﻣﻦ ﺧﻼﻟﻪ ﺍﻵﻳﺎﺕ ﺍﻟـﱵ‬
‫ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻣﺎﺩﺓ ﺣﻮﺭ ﻭﻣﺸﺘﻘﺎ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﺍﳊﻮﺍﺭﻳﻮﻥ‪ ،‬ﻭﳛﻮﺭ‪ ،‬ﻭﳛـﺎﻭﺭﻩ‪ ،‬ﻭﺣـﻮﺭ‪ ،‬ﻭﲢﺎﻭﺭﻛﻤـﺎ‪،‬‬
‫ﻭﺣﲑﺍﻥ‪ .‬ﻭﺑﺎﻟﺮﺟﻮﻉ ﻷﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﻛﺘﺐ ﻣﻌـﺎﱐ ﺍﻟﻘـﺮﺁﻥ ﻭﻏﺮﻳﺒـﻪ‪،‬‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﳌﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ ﻭﺍﺧﺘﻴﺎﺭ ﻣﺎ ﺍﺗﻔﻖ ﻣﻦ ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻇﻬﺮﺕ ﺃﻭﺟـﻪ ﻣـﻦ‬
‫ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﻭﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺴﺎﺑﻖ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪ .‬ﻭﰲ ‪‬ﺎﻳﺔ ﻫـﺬﺍ ﺍﳌﺒﺤـﺚ‬
‫ﻋ‪‬ﺮﺿﺖ ﲨﻠﺔ ﻣﻦ ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﻭﻫﻲ ﻋﺪﻡ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺸﺨﺼـﻴﺎﺕ ﺍﳌﺘﺤـﺎﻭﺭﻳﻦ ﺃﻭ ﺇﺑـﺮﺍﺯ‬
‫ﺃﲰﺎﺋﻬﻢ‪ ،‬ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﺍﻻﺳﺘﻤﺎﻟﺔ ﻭﺍﻟﺮﻓﻖ ﰲ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺍﻟﺘﻨﻮﻉ‪ ،‬ﻭﺍﻹﺿﻤﺎﺭ‪ ،‬ﻭﺍﻹﺟﺎﺑـﺔ‬
‫ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﺍﳊﺮﻛﺔ‪ ،‬ﻭﺍﳊﻜﺎﻳﺔ‪ ،‬ﻭﳐﺎﻃﺒﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﺎﻃﻔﺔ ﻣﻌ‪‬ﺎ‪.‬‬

‫)‪ (١‬ﻣﺜﻞ ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺤﻮﺍﺭ ﺍﻟﻮﻃﲏ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﰲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻭﺍﻟﺬﻱ ﰎ ﺇﻧﺸﺎﺅﻩ ﻋﺎﻡ‪١٤٢٤‬ﻫـ‪.‬‬
‫ﰒ ﻋﺮﺽ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻟﻠﺤﻮﺍﺭ ﰲ ﺍﺻﻄﻼﺡ ﻋﺪﺩ ﻣﻦ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﻋﻠﻮﻡ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻣـﻦ‬
‫ﺧﻼﻝ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﺃﻣﻜﻦ ﺍﺳﺘﺨﻼﺹ ﻋﺪﺩ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻓﺎﳊﻮﺍﺭ‬
‫ﺣﺪﻳﺚ ﻭﻣﻨﺎﻗﺸﺔ ﻣﻨﻈﻤﺔ ﻭﲡﺎﻭﺏ ﺑﲔ ﻃﺮﻓﲔ‪ ،‬ﻳﺘﻨﺎﻭﻝ ﻣﻮﺿﻮﻋﺎﺕ ﳏﺪﺩﺓ‪ ،‬ﻭﻟﻪ ﺿـﻮﺍﺑﻄﻪ ﻭﺁﺩﺍﺑـﻪ‪،‬‬
‫ﻭﺃﻫﺪﺍﻑ ﻣﻌﻴﻨﺔ‪ .‬ﰒ ﺧﻠﺼﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺇﱃ ﺗﻌﺮﻳﻒ ﺍﳊﻮﺍﺭ ﺑﺄﻧﻪ‪ :‬ﲡﺎﻭﺏ ﻭﻣﺮﺍﺟﻌﺔ ﺑﲔ ﻃﺮﻓﲔ ﺍﺛـﻨﲔ ﺃﻭ‬
‫ﺃﻛﺜﺮ‪ ،‬ﺃﻳ‪‬ﺎ ﻛﺎﻥ ﻋﺪﺩﻫﻢ ﺃﻭ ﻧﻮﻋﻬﻢ‪ ،‬ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﻳﻬﻢ ﻛﻼ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺑﺄﻱ ﻭﺳﻴﻠﺔ ﻣـﻦ‬
‫ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﳌﻨﺎﺳﺒﺔ ﻷﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﻭﻇﺮﻭﻓﻪ‪ ،‬ﺪﻑ ﺍﻹﻗﻨﺎﻉ ﺃﻭ ﺗﻘﺮﻳﺐ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪.‬‬
‫ﺗﻄﺮﻕ ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺇﱃ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺪﻻﱄ ﳌﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ ﻭﺑﺪﺍﻳﺘﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒـﻞ ﺧﻠـﻖ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﻣﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﺗﻄﻮﺭﻩ ﰲ ﻋﺼﻮﺭ ﺍﻟﻴﻮﻧﺎﻥ ﻭﲢﺪﻳﺪ‪‬ﺍ ﻋﻨـﺪ ﺳـﻘﺮﺍﻁ‬
‫ﻻﺭﺗﺒﺎﻁ ﺍﲰﻪ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﳊﻮﺍﺭﻳﺔ‪ ،‬ﰒ ﺍﺳﺘﺨﺪﺍﻣﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻭﺗﻄﻮﺭﻩ ﻣﻊ ﺍﻟﺘﻘﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻐﲑﻫﺎ‪ ،‬ﰒ ﺍﺳﺘﺌﺜﺎﺭ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠـﻴﻢ ﺑﺄﺳـﻠﻮﺏ‬
‫ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺪﺭﻳﺲ‪ ،‬ﻭﺗﻼ ﺫﻟﻚ ﺩﺧﻮﻟﻪ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﺍﻷﺧـﺮﻯ ﻛﺎﶈـﺎﻭﺭﺍﺕ ﺍﻟﺴﻴﺎﺳـﻴﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻷﺩﺑﻴﺔ‪ ،‬ﻭﺑﺮﻭﺯ ﻣﺎ ﻳﺴﻤﻰ ﲝﻮﺍﺭ ﺍﻷﺩﻳﺎﻥ ﻭﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﳊـﻮﺍﺭﺍﺕ ﺍﻟﻮﻃﻨﻴـﺔ‪.‬‬
‫ﻭﺧﻠﺼﺖ ﺍﻟﺒﺎﺣﺜﺔ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺇﱃ ﺃﻥ ﺍﻟﺘﻄﻮﺭ ﰲ ﻣﺼﻄﻠﺢ ﺍﳊـﻮﺍﺭ ﺣﺼـﻞ ﰲ ﻇﻬـﻮﺭ‬
‫ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺼﻄﻠﺢ‪-‬ﺍﳊﻮﺍﺭ‪-‬ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﻗﺪ ﺫﻛﺮ ﰲ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻛﻤﺼﻄﻠﺢ ﳏـﺪﺩ‪ ،‬ﻭﻟﻜـﻦ‬
‫ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﺑﻘﻲ ﻣ‪‬ﺴﺘﻌﻤﻠﹰﺎ ﻭﻓﻖ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ ﱂ ﻳﻨﻞ ﺍﻟﺘﻄﻮﺭ ﺳﻮﻯ ﻭﺳﺎﺋﻞ ﺍﳊﻮﺍﺭ‬
‫ﺃﻭ ﺃﺷﻜﺎﻟﻪ ﻭﺃﻧﻮﺍﻋﻪ‪.‬‬

‫ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﳏﺎﻭﻟﺔ ﻟﻺﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻝ ﹸﻃﺮﺡ ﰲ ﺑﺪﺍﻳﺘﻪ ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻏﲑ ﺃﻥ ﲣﺼﻴﺺ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺘﺤﺎﻭﺭﹺﻳﻦ‪ ،‬ﻭﻫﻢ‬
‫ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺳﺘﺤﺎﻭﻝ ﺍﻟﺒﺎﺣﺜﺔ ﺑﻴﺎﻧﻪ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﱄ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬
‫ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭ ﺍﻷﺑﻨﺎﺀ‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪:‬‬
‫ﺃﺴﺱ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻵﺒﺎﺀ ﻭﺍﻷﺒﻨﺎﺀ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪:‬‬
‫‪‬ﻤ ‪‬ﻌ ‪‬ﻭﻗﺎﺕ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻵﺒﺎﺀ ﻭﺍﻷﺒﻨﺎﺀ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪:‬‬
‫ﺃﻫﻤﻴﺔ ﺍﻟﺤﻭﺍﺭ ﻓﻲ ﺩﻋﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻵﺒﺎﺀ ﻭﺍﻷﺒﻨﺎﺀ‬
 ‫‪:‬‬

‫ﺗﺴﺘﻬﺪﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ ﺑﻨﺎ ًﺀ ﺳﻠﻴﻤ‪‬ﺎ ﻣﻦ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ؛ ﻷﻥ ﺑﻨﺎﺀ ﺍﻹﻧﺴـﺎﻥ‬
‫ﻳﻨﻌﻜﺲ ﻋﻠﻰ ﻋﻼﻗﺘﻪ ﲟﻦ ﺣﻮﻟﻪ ﺇﻣﺎ ﺇﺣﺴﺎﻧ‪‬ﺎ ﺃﻭ ﺇﺳﺎﺀﺓ‪ .‬ﻭﺃﻭﻝ ﻣﻦ ﻳﻌﺎﱐ ﻣﻦ ﺁﺛﺎﺭ ﺫﻟﻚ‪ ،‬ﺃﺻﻠﻪ‪ :‬ﻭﻫـﻢ‬
‫ﻣﻦ ﻓﻮﻗﻪ ﻣﻦ ﺁﺑﺎﺋﻪ‪ ،‬ﻭﻓﺮﻋﻪ‪ :‬ﻭﻫﻢ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﻭﺫﺭﻳﺘﻪ«)‪» .(١‬ﻭﺑﻘﺪﺭ ﻣﺎ ﻳﻨﺸﺄ ﺑﲔ ﺍﻟﻨـﺎﺱ ﻣـﻦ‬
‫ﻋﻼﻗﺎﺕ ﻭﺭﻭﺍﺑﻂ ﻓﺈﻥ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﻫﻲ ﻣﻦ ﺃﻗﻮﻯ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺃﻋﻤﻘﻬﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺗﺄﺛﲑ‪‬ﺍ ﰲ ﻧﻔﺲ‬
‫ﻛﻞ ﻃﺮﻑ ﻣﻦ ﻃﺮﰲ ﺍﻟﻌﻼﻗﺔ‪ .‬ﻓﻬﻲ ﻟﻴﺴﺖ ﻋﻼﻗﺔ ﺇﻟﺘﻘﺎﺀ ﻭﺇﳕﺎ ﻫﻲ ﻋﻼﻗﺔ ﺍﺷﺘﻘﺎﻕ‪ ،‬ﺃﻭ ﻫﻲ ﻣﺎ ﻳﻌﱪ ﻋﻨﻪ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺑﻌﻼﻗﺔ ﺍﻟﺒﻌﻀﻴﺔ ﺃﻭ ﺍﳉﺰﺋﻴﺔ‪ .‬ﻓﺎﻟﻮﻟﺪ ﻫﻮ ﺑﻌﺾ ﺍﻷﺏ ﺃﻭ ﻫﻮ ﺟﺰﺀ ﻣﻨﻪ«)‪ .(٢‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸـﺎﻋﺮ‬
‫ﺍﻟﻌﺮﰊ‪:‬‬
‫ﻕ ﺃﺑﺎ ﺍﻟـ‬
‫ﺃﻧﺎ ﺍﺑ ‪‬ﻦ ﻣﻦ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻪ‪ ‬ﻳﻔﻮ ‪‬‬
‫)‪(٣‬‬
‫ﺠﹶﻠ ‪‬ﻪ‬
‫ﺾ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧ ‪‬‬
‫ﺠ ﹸﻞ ﺑﻌ ‪‬‬
‫ﺚ ﻭﺍﻟﻨﱠ ‪‬‬
‫ﺑﺎﺣ ‪‬‬

‫ﻭﻗﺪ ﺍﻫﺘﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻌﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﻭﺷﺮﻉ ﳍﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻣﺎ ﻳﻀـﻤﻦ ﳒـﺎﺡ‬
‫ﻗﻴﺎﻣﻬﺎ ﻭﺍﺳﺘﻤﺮﺍﺭ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻵﺩﺍﺏ ﻣﺎ ﻳﻜﻔﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺴـﻌﻴﺪﺓ ﻭﳛﻔـﻆ ﺍﻟﻜﺮﺍﻣـﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻳﺪﺧﻞ ﺿﻤﻦ ﻋﻼﻗﺔ ﺍﻷﺑﻮﺓ ﺑﺎﻟﺒﻨﻮﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻫﻲ ﺟﺰﺋﻴـﺔ‬
‫ﻣﻦ ﺟﺰﺋﻴﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻸﺳﺮﺓ‪ ،‬ﻳﻜﺘﺴﺐ ﺃﳘﻴﺘﻪ ﻣﻦ ﻛﻮﻧﻪ ﺃﻫﻢ ﻣﻬﺎﺭﺍﺕ ﺍﻻﺗﺼـﺎﻝ ﰲ ﻫـﺬﻩ‬
‫ﺍﻟﻌﻼﻗﺔ‪ .‬ﻭﲟﺎ ﺃﻥ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺘﺤﺎﻭﺭﻳﻦ ﺗﺆﺛﺮ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺈﻥ ﺑﻴـﺎﻥ ﺩﻭﺭ ﺍﳊـﻮﺍﺭ ﰲ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﳛﺘﺎﺝ ﳌﻌﺮﻓﺔ ﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻭﻛﻴﻒ ﹶﻛﻔﹶﻞ ﳍﺎ ﺍﻹﺳﻼﻡ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺸﺎﻣﻞ‬
‫ﻭﺍﻟﻮﺍﺿﺢ‪ ،‬ﺍﻟﺬﻱ ﻳﺼﺤﺢ ﻣﺴﺎﺭﻫﺎ‪ ،‬ﻭﻳﻘﻴﻢ ﺍﻋﻮﺟﺎﺟﻬﺎ ﺇﻥ ﺣﺼﻞ‪ ،‬ﻟﺘﻘﻮﻡ ﻭﺗﺴﺘﻤﺮ ﻋﻠﻰ ﺃﺳﺲ ﺳﻠﻴﻤﺔ‪،‬‬
‫ﻭﺗﺘﻐﻠﺐ ﻋﻠﻰ ﻛﻞ ﻋﺎﺋﻖ ﻳﻌﻴﻘﻬﺎ‪.‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﺗﺒﲔ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﺼـﻞ ﺍﳊـﺎﱄ‬
‫ﻳﻬﺪﻑ ﺇﱃ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﺳﺌﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﻣﺎ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑـﲔ ﺍﻵﺑـﺎﺀ‬
‫ﻭﺍﻷﺑﻨﺎﺀ ؟ ﻭﺍﻟﱵ ﺗﺘﻄﻠﺐ ‪-‬ﺃﻭﻻ‪ -‬ﺩﺭﺍﺳﺔ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ :‬ﺃﺳﺴـﻬﺎ‪ ،‬ﻭﻣﻌﻮﻗـﺎﺕ ﳒﺎﺣﻬـﺎ‪ ،‬ﰒ‬
‫ﺗﻮﺿﻴﺢ ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﰲ ﺩﻋﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬

‫)‪ (١‬ﻓﺎﺭﻭﻕ ﲪﺎﺩﺓ‪ ،‬ﺁﺑﺎﺀ ﻭﺃﺑﻨﺎﺀ ﻣﻼﻣﺢ ﺗﺮﺑﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٨‬‬
‫)‪ (٢‬ﺳﻌﺎﺩ ﺇﺑﺮﺍﻫﻴﻢ ﺻﺎﱀ‪ ،‬ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺭﻧﺔ‪،‬ﻁ‪،٢‬ﻣﻜﺘﺒﺔ ‪‬ﺎﻣﺔ‪،‬ﺟﺪﺓ‪١٤٠٤ ،‬ﻫـ‪١٩٨٤‬ﻡ‪،‬ﺹ‪.٩‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳌﺘﻨﱯ‪ ،‬ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪.٢٤٨‬‬
 ‫א‬ ‫א‬ ‫א‬ ‫‪:‬‬ ‫א‬ ‫א‬

‫ﻼ ﻋﻠﻰ ﺣﺪﻩ‪ ،‬ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﻴﻨـﻬﻢ‪ ،‬ﻧﺼـﻴﺒ‪‬ﺎ ﻣـﻦ‬

‫ﻧﺎﻟﺖ ﻭﺍﺟﺒﺎﺕ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻛ ﹰ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻷﲝﺎﺙ‪ ،‬ﻭﻟﻜﻦ ﻓﻴﻤﺎ ﻳﻠﻲ ﺃﻫﻢ ﺍﻷﺳﺲ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﺸﻤﻞ ﻛﻼ ﺍﻟﻄﺮﻓﲔ ﻣﻌ‪‬ﺎ‪ ،‬ﻭﻫـﻲ‬
‫ﺃﺳﺲ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻗﻮﺍﻝ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﺗ‪‬ﻈﻬـﺮ‬
‫ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺃﻭﻻﻫﺎ ﺍﻹﺳﻼﻡ ﳍﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ .‬ﻭ‪‬ﺪﻑ ﺑﺘﻄﺒﻴﻖ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﳍﺎ ﺳـﻼﻣﺔ ﺍﻟﺒﻨـﺎﺀ‬
‫ﺍﻷﺳﺮﻱ‪ ،‬ﻭ‪‬ﺗﻤﻜﻨﻬﻢ ﻣﻦ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺃﻱ ﻋﻮﺍﺋﻖ ﳝﻜﻦ ﺃﻥ ﺗﻌﺮﺽ ﳍﻢ‪ ،‬ﻭﺍﻟﱵ ﺳﻴﺄﰐ ﺑﻴﺎ‪‬ﺎ ﰲ ﺍﳌﺒﺤﺚ‬
‫ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ‪.‬‬
‫‪ .١‬ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺗﻘﻮﻡ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﲟﻌﻨﺎﻫﺎ ﺍﻟﻌﺎﻡ‪:‬‬
‫ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ؛ ﻓﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛـﺎﺓ‪،‬‬
‫ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ‪ ،‬ﹺﻭﺻ ‪‬ﺪﻕ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺑـﺮ ﺍﻟﻮﺍﻟـﺪﻳﻦ‪ ،‬ﻭﺻـﻠﺔ ﺍﻷﺭﺣـﺎﻡ‪ ،‬ﻭﺍﻟﻮﻓـﺎﺀ‬
‫ﺑﺎﻟﻌﻬﻮﺩ‪...‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ)‪ .(١‬ﻭﺗﺪﺧﻞ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺒﺎﺩﺓ ﺣﲔ ﺗﻜﻮﻥ‬
‫ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺴﻠﻮﻙ ﻓﻴﻬﺎ ﳑﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ‪.‬‬
‫ﻭﻛﻲ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﻻﺑﺪ ﺃﻥ ﻳﺘﺤﻘﻖ ﻓﻴﻬـﺎ ﺷـﺮﻃﻲ ﺍﻟﻌﺒـﺎﺩﺓ‪:‬‬
‫ﻼ ﺇﻻ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﭽ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟ ڻ ﮡ ﭨ‬ ‫ﺍﻹﺧﻼﺹ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻋﻤ ﹰ‬
‫ﭩ ۀﮥ ﮦ ہ ﮨ ﭼ ]ﺍﻟﺒﻴﻨﺔ ‪ ،[٥ :‬ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﻻ ﻳ‪‬ﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺃﻣﺮ ﻭﺷﺮﻉ)‪ ،(٢‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﺎﳌﺘﺎﺑﻌﺔ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪ :‬ﭽ ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ ہ ﭼ ]ﺍﳊﺸﺮ ‪ .[٧ :‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺑﺘﻔﺎﺻـﻴﻞ‬
‫ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﺍﳉﺰﺋﻴﺔ ﺳﻮﺍﺀ ﻣﺎ ﳜﺘﺺ ﺑﺎﻵﺑﺎﺀ ﺃﻭ ﺑﺎﻷﺑﻨﺎﺀ؛ ﻟﺘﻘﻮﻡ ﺍﻷﺳﺮﺓ ﺍﳌﺴـﻠﻤﺔ ﲟﻬﻤـﺔ‬
‫ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﲢﻘﻖ ﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻭﺗﻨﺎﻝ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺁﺛﺎﺭ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ‬
‫ﺍﷲ‪.‬‬
‫‪ .٢‬ﻋﻼﻗﺔ ﻓﻄﺮﻳﺔ‪:‬‬
‫ﻳﺘﻤﻴﺰ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺘﻮﺍﺯﻥ ﺑﲔ ﻣﻄﺎﻟﺐ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺴﺪﻳﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻓﻼ ﻳﻄﻐﻰ ﺃﺣﺪ ﺍﳉـﺎﻧﺒﲔ‬
‫ﻋﻠﻰ ﺍﻵﺧﺮ‪ .‬ﻭﺍﻟﻨﻜﺎﺡ ﺃﺣﺪ ﺍﳌﻄﺎﻟﺐ ﺍﳉﺴﺪﻳﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﻃﻠﺐ ﺍﻟﻮﻟﺪ ﺍﻟﺼﺎﱀ ﻣﻘﺼﺪ ﺷﺮﻋﻲ‪ ،‬ﻭﻫﺪﻑ‬
‫ﻣﻦ ﺃﻫﺪﺍﻑ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺣﻴﺚ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺑﻘﺎﺀ ﺍﻟﻨﺴﻞ ﻭﺃﻥ ﻻ ﳜﻠﻮ ﺍﻟﻌﺎﱂ ﻋﻦ ﺟﻨﺲ ﺍﻹﻧـﺲ)‪ .(٣‬ﻭﻷﻥ‬

‫)‪ (١‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ‪ ،‬ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻁ‪ ،٦‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ‪١٩٨٣-‬ﻡ‪ ،‬ﺹ‪.٣٨‬‬
‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.٧٤‬‬
‫)‪ (٣‬ﳛﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻴﻤﺎﱐ ﺍﻟﺬﻣﱠﺎﺭ‪ ،‬ﺗﺼﻔﻴﺔ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺃﺩﺭﺍﻥ ﺍﻷﻭﺯﺍﺭ ﻭﺍﻟﺬﻧﻮﺏ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺣﺴﻦ ﳏﻤﺪ ﻣﻘﺒﻮﱄ ﺍﻷﻫﺪﻝ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪،‬‬
‫ﺍﻷﺑﻨﺎﺀ ﻫﺒﺔ ﻭﻣﻨﺤﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻣﻄﻠﺒ‪‬ﺎ ﻟﻠﺮﺳﻞ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺑﻘﺪﻭﻣﻬﻢ ﳛﺼـﻞ ﺍﻟﻔـﺮﺡ‬
‫ﻭﺍﻻﺳﺘﺒﺸﺎﺭ‪ .‬ﻓﻬﺬﺍ ﻧﱯ ﺍﷲ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺩﻋﺎ ﺭﺑﻪ ﺃﻥ ﻳﻬﺒﻪ ﺍﻟﺬﺭﻳﺔ ﺍﻟﻄﻴﺒﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ :‬ﭽ ﭑ‬
‫ﭠ ﭡ ﭼ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .[٣٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻣﻮﺿـﻊ‬ ‫ٻ ﭓ ﭔﭕ پ ﭗ ﭘ ﭙ ڀ ﭛ ﭜ ﭝٺ ﭟ‬
‫ﭼ ]ﺍﻟﺼﺎﻓﺎﺕ ‪» ،[١٠٠ :‬ﻭﻭﺻﻔﻪ ﺑﺄﻧﻪ‬ ‫ﺁﺧﺮ ﻋﻠﻰ ﻟﺴﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﭽ‬
‫ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﻷﻥ ﻧﻌﻤﺔ ﺍﻟﻮﻟﺪ ﺗﻜﻮﻥ ﺃﻛﻤﻞ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﳊﹰﺎ ﻓﺈﻥ ﺻﻼﺡ ﺍﻷﺑﻨﺎﺀ ﻗﹸﺮﺓ ﻋﲔ ﻟﻶﺑﺎﺀ‪ ،‬ﻭﻣﻦ‬
‫ﺻﻼﺣﻬﻢ ﺑﺮ‪‬ﻫﻢ ﺑﻮﺍﻟﺪﻳﻬﻢ«)‪ .(١‬ﻭﺟﺎﺀﺕ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺑﺎﳊﺚ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﻨﱯ‬
‫א [)‪.(٢‬‬ ‫א‬ ‫אא‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪]:‬‬
‫ﻋﻼﻗﺔ ﺍﻷﺑﻮﺓ ﺑﺎﻟﺒﻨﻮﺓ ﻋﻼﻗﺔ ﻓﻄﺮﻳﺔ ﻃﺒﻌﻴﺔ ﻳﺆﻛﺪﻫﺎ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﺮﻑ‪ ،‬ﻭﳘﺎ »ﺻﻔﺘﺎﻥ )ﺃﻱ ﺻﻔﺔ‬
‫ﳋﻠﻘﺔ ﻭﻟﻴﺴﺘﺎ ﳑﺎ ﻳﺘﻮﺍﺿﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺑﺎﻟﺘﻌﺎﻗﺪ ﻣﺜﻞ ﺍﻟﻮﻻﺀ ﻭﺍﳊﻠـﻒ«)‪.(٣‬‬
‫ﺍﻷﺑﻮﺓ ﻭﺍﻟﺒﻨﻮﺓ( ﻣﻦ ﺃﺣﻮﺍﻝ ﺍ ‪‬‬
‫ﻓﺎﻟﻌﻼﻗﺔ ﺍﻟﺘﻌﺎﻗﺪﻳﺔ ﺍﻟﱵ ﻳ‪‬ﱪﻡ ﻓﻴﻬﺎ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﻃﺮﻓﲔ ﻭ‪‬ﻳ‪‬ﻨﻔ‪‬ﺬﻫﺎ ﺳـﻠﻄﺎﻥ ﺍﻟﻘـﺎﻧﻮﻥ‪ ،‬ﻗﺎﺋﻤـﺔ ﻋﻠـﻰ‬
‫ﺍﻻﺳﺘﺤﻘﺎﻕ ﻓﻘﻂ‪ ،‬ﺗﻔﺮﺽ ﺣﻘﻮﻗﹰﺎ ﺗﻘﺎﺑﻠﻬﺎ ﻭﺍﺟﺒﺎﺕ‪ .‬ﻭﻗﺪ ﺗﻨﻘﻠﺐ ﺇﱃ ﻋﺪﺍﻭﺓ ﺗﺴﺘﺘﺒﻊ ﺍﻟﺘﻘﺎﺿﻲ ﻭﻃﻠـﺐ‬
‫ﺍﻟﻌﻘﺎﺏ ﺃﻭ ﺍﻟﻐﺮﺍﻣﺔ)‪ .(٤‬ﺃﻣﺎ ﻋﻼﻗﺔ ﺍﻷﺑﻮﺓ ﺑﺎﻟﺒﻨﻮﺓ ﻓﻬﻲ ﺗﻔﺮﺽ ﻭﺍﺟﺒﺎﺕ ﺩﻭﻥ ﺃﻥ ﺗﻘﺎﺑﻠـﻬﺎ ﺣﻘـﻮﻕ –‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪ -‬ﻓﺎﻷﺏ ﻳﻌﻄﻲ ﺍﺑﻨﻪ ﺣﻘﻮﻗﹰﺎ ﻣﺘﺘﺎﻟﻴﺔ ﺗﻔﺮﺿﻬﺎ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ ﺩﻭﻥ ﺃﻥ ﻳﻨﺘﻈﺮ ﻣـﻦ‬
‫ﺍﻻﺑﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﺇ ﹼﻻ ﻭﺍﺟﺐ ﺍﻟﻄﺎﻋﺔ ﻓﺎﻟﺸﺮﻉ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﻻﺑﻦ ﻃﺎﻋﺔ ﺃﺑﻴﻪ‪ ،‬ﻟﻌﻈﻢ ﺣﻖ ﺍﻷﺑﻮﺓ‪ ،‬ﻓﻘﺮﻥ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﺑﻌﺒﺎﺩﺗﻪ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ :‬ﭽ ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ںﭼ‬
‫]ﺍﻹﺳﺮﺍﺀ ‪ .[٢٣ :‬ﻭﻛﻤﺎ ﺣﺚ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻵﺑﺎﺀ‪ ،‬ﺣﺚ ﺍﻵﺑﺎﺀ ﻋﻠﻰ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻷﺑﻨﺎﺀ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺴﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪] :‬‬
‫[)‪.(٥‬ﻏﲑ ﺃﻥ ﺗﻮﺻﻴﺔ ﺍﻻﺑﻦ ﺑﺄﺑﻴﻪ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﺗﻜﺮﺍﺭ‪‬ﺍ ﻣﻦ ﺗﻮﺻﻴﺔ‬ ‫א‬
‫ﺍﻷﺏ ﺑﺎﺑﻨﻪ؛ ﻭﺫﺍﻙ ﻷﻥ ﺍﻷﺧﲑﺓ ﺗﻀﻤﻨﻬﺎ ﺍﻟﻔﻄﺮﺓ ﻭﺗﺪﻓﻊ ﺍﻷﺑﻮﻳﻦ ﺇﻟﻴﻬﺎ ﺩﻭﻥ ﺣﺎﺟﺔ ﻟﺘﻜـﺮﺍﺭ ﺍﻟﻮﺻـﻴﺔ‬
‫‪‬ﻢ)‪.(٦‬‬

‫ﺑﲑﻭﺕ‪١٤٢١ ،‬ﻫـ‪١٩٩١-‬ﻡ‪ ،‬ﺹ‪.٣٦٣‬‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٤٨‬‬
‫)‪ (٢‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺁﺩﺍﺏ ﺍﻟﺰﻓﺎﻑ ﰲ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٩ ،‬ﻫـ‪ ،‬ﺹ‪.٦٠‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٢٥٥‬‬
‫)‪ (٤‬ﺳﻌﺎﺩ ﺇﺑﺮﺍﻫﻴﻢ ﺻﺎﱀ‪ ،‬ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺭﻧﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٨‬‬
‫)‪ (٥‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐﺎ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٧ ،‬ﻫـ‪١٩٨٧-‬ﻡ‪) ،‬ﺍﳉﺰﺀ‬
‫ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﺃﻥ ﻳﺘﺮﻙ ﻭﺭﺛﺘﻪ ﺃﻏﻨﻴﺎﺀ ﺧﲑ ﻣﻦ ﺃﻥ ﻳﺘﻜﻔﻔﻮﺍ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٥٩١‬ﺹ‪.(١٠٠٦‬‬
‫)‪ (٦‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪١٣٩٣ ،‬ﻫـ‪١٩٧٣-‬ﻡ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٧٨٨‬‬
‫ﻭﻣﻦ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺃﻥ ﺗﻈﻞ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﶈﺒﺔ ﻭﺍﻟﻘـﻴﻢ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﺗﻌﺎﻗﺪﻳﺔ ﻗﺎﻧﻮﻧﻴﺔ؛ ﻷﻥ ﰲ ﻫﺬﺍ ﺍﻣﺘﺪﺍﺩ‪‬ﺍ ﻟﻠﻔﻄﺮﺓ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬـﺎ‬
‫ﻣﻦ ﳏﺒﺔ ﺍﻻﺑﻦ‪ .‬ﻓﻠﻮﻻ ﺍﻟﻔﻄﺮﺓ ﺍﳌﺘﺄﺻﻠﺔ ﰲ ﻗﻠﻮﺏ ﺍﻵﺑﺎﺀ ﳌﺎ ﺍﻧﺘﻈﻤﺖ ﺳﻨﺔ ﺍﻟﻜﻮﻥ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻨﻮﻉ‬
‫ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﻟﻮﻻﻫﺎ ﳌﺎ ﺍﻧﺪﻓﻊ ﺍﻵﺑﺎﺀ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﺑﻨﺎﺋﻬﻢ ﻭﺍﻟﻌﻨﺎﻳﺔ ‪‬ﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ‪ ،‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻷﺳـﺮﺓ‬
‫ﳎﺘﻤﻌﺔ ﺍﻟﺸﻤﻞ ﺭﺍﺳﺨﺔ ﺍﻟﺒﻨﻴﺎﻥ)‪.(١‬‬
‫‪ .٣‬ﻋﻼﻗﺔ ﻣﺴﺆﻭﻟﻴﺔ‪:‬‬
‫ﺍﳌﺴﻠﻢ ﻣﺴﺆﻭﻝ ﺃﻣﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﲨﻴﻊ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﺩﻭﺍﺭﻩ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﰲ‬
‫ﺤﻤ‪‬ﻞ ﻣﺴﺆﻭﻟﻴﺔ ﻣﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﲡﺎﻩ ﻧﻔﺴﻪ‬
‫ﻼ ﻣﻦ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ‪‬ﻳ ‪‬‬
‫ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﳒﺪ ﻛ ﹰ‬
‫ﻭﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻣﺼﺪﺍﻗﹰﺎ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‬
‫‪ ،‬א‬ ‫א‬ ‫‪،‬‬ ‫א‬ ‫‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪] :-‬‬
‫‪،‬‬ ‫א‬ ‫‪ ،‬א‬ ‫א‬
‫א‬ ‫א‬ ‫‪:‬‬ ‫‪،‬‬ ‫א‬ ‫א‬
‫א‬ ‫‪ :‬א‬ ‫א‬ ‫א‬ ‫‪،‬‬
‫[)‪.(٢‬‬ ‫א‬
‫ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻣﺘﺄﻛﺪﺓ ﰲ ﺣﻖ ﺍﻷﺑﻨﺎﺀ ﳓﻮ ﺁﺑﺎﺋﻬﻢ ﺑﺘﻜـﺮﺍﺭ ﺍﻟﻮﺻـﻴﺔ ﺑـﱪﻫﻢ‬
‫ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻬﻲ ﺁﻛﺪ ﰲ ﺣﻖ ﺍﻵﺑﺎﺀ؛ ﻷﻥ »ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺴﺄﻝ ﺍﻟﻮﺍﻟﺪ ﻋﻦ ﻭﻟﺪﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﻮﻟﺪ ﻋﻦ ﻭﺍﻟﺪﻩ«)‪ ،(٣‬ﻭﻫﺬﺍ ﻳﺴﺘﻮﺟﺐ ﻣﻦ ﺍﻵﺑﺎﺀ ﺗﻌﻬﺪ ﺃﺑﻨﺎﺋﻬﻢ ﺑﺎﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺣﻴﺎ‪‬ﻢ‪،‬‬
‫ﻭﻳﺴﺘﻤﺮ ﻫﺬﺍ ﺍﻟﺘﻌﻬﺪ ﺣﱴ ﺑﻌﺪ ﻣﻮﺕ ﺍﻵﺑﺎﺀ ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺣﺮﺻ‪‬ﺎ ﻋﻠﻴﻬﻢ ﻭﺣﻔﻈﹰـﺎ ﳍـﻢ ﻣـﻦ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ ،‬ﺍﻟﺬﻱ ﺩﻟﺖ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺃﻧﻪ ﺃﻗﺴﻢ ﻹﺑﻌﺎﺩ ﺍﻟﺬﺭﻳﺔ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﻣﻨـﺬ‬
‫ﺃﻥ ﻛﺎﺩ ﻷﺑﻴﻬﻢ ﺁﺩﻡ ﻭﺃﻣﻬﻢ ﺣﻮﺍﺀ‪ ،‬ﻭﻣﺎ ﺯﺍﻝ ﺻﺮﺍﻋﻪ ﻣﻌﻬﻢ ﻣﺴﺘﻤﺮ‪‬ﺍ ﺣﱴ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺆﻛﺪ ﺃﳘﻴﺔ ﺗﻌﺎﻫﺪ ﺍﻵﺑﺎﺀ ﳍﻢ ﺑﻜﻞ ﻣﺎ ﳛﻔﻈﻬﻢ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ ﻋﻠﻮﺍﻥ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻁ‪ ،٣٢‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤١٩ ،‬ﻫـ‪١٩٩٩‬ﻡ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٥٥‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺍﻻﺳﺘﻘﺮﺍﺽ ﻭﺃﺩﺍﺀ ﺍﻟﺪﻳﻮﻥ ﻭﺍﳊﺠﺮ ﻭﺍﻟﺘﻔﻠﻴﺲ‪ ،‬ﺑﺎﺏ‬
‫ﺍﻟﻌﺒﺪ ﺭﺍﻉ ﰲ ﻣﺎﻝ ﺳﻴﺪﻩ ﻭﻻ ﻳﻌﻤﻞ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ،٢٢٧٨‬ﺹ ‪.(٨٤٨‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﲢﻔﺔ ﺍﳌﻮﺩﻭﺩ ﺑﺄﺣﻜﺎﻡ ﺍﳌﻮﻟﻮﺩ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺁﻝ ﳏﻤﺪ ﺍﻟﻔﻮﺍﻋﲑ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫ﻋﻤ‪‬ﺎﻥ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪ ،‬ﺹ‪.١٩٧‬‬
‫ﻭﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ﻫﻲ ﺩﺍﻓﻊ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻟﺘﺤﻤﻞ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ‪ .‬ﺣﻴﺚ ﺃﻥ ﻗﻮﻝ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‪:‬‬
‫ﭽ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡ ۉ ﯣ ې ﯥ ﯦ ﯧﭼ‪]‬ﺍﻟﻨﺴﺎﺀ ‪ ،[٥٨ :‬ﻳﻌ‪‬ﻢ ﲨﻴﻊ ﺍﻷﻣﺎﻧﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻣﺎﻧﺔ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺍﻷﻃﻔﺎﻝ ﺍﻟﻨﺎﺷﺌﺔ)‪.(١‬‬
‫ﻭﻗﺪ ﺩﻋﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻟﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺎ‪‬ﻢ ﻓﻘﺎﻝ ﰲ ﺣﻖ ﺍﻵﺑـﺎﺀ‪ :‬ﭽ ۈ ﯜ ٷ ۋ ﯟ‬
‫ۅ ﯡ ۉ ﯣ ې ﭼ ]ﺍﻟﺘﺤﺮﱘ ‪ ،[٦ :‬ﻭﻋﻠﻴﻪ ﺑﻮﺏ ﺍﻟﺒﺨﺎﺭﻱ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﺻﺤﻴﺤﻪ ﺑﺎﺏ "ﻗﻮﺍ ﺃﻧﻔﺴﻜﻢ‬
‫)‪(٢‬‬
‫ﻭﺃﻫﻠﻴﻜﻢ ﻧﺎﺭ‪‬ﺍ" ‪ .‬ﻭﻗﺎﻝ ﰲ ﺣﻖ ﺍﻷﺑﻨﺎﺀ ﺁﺧﺬﹰﺍ ﻋﻠﻴﻬﻢ ﺇﺗﺒﺎﻉ ﻭﺗﻘﻠﻴﺪ ﺍﻵﺑﺎﺀ ﺩﻭﻥ ﺗﺒﺼﺮ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ‬
‫ﮯ ۓ ﮱ ڭ ﯔ ﯕ ﯖ ۇ ﯘ ۆ‬ ‫ﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪ ه ﻬ ے‬
‫)‪(٣‬‬
‫ﺍﻟﺒﺎﺟﻲ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻣﺬﻛﺮ‪‬ﺍ ﺑﺘﺤﻤﻞ‬ ‫ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡ ۉﭼ ]ﺍﻷﻧﺒﻴﺎﺀ ‪ .[٥٤/٥١ :‬ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ ﻣﻬﻤﺎ ﻋﺮﺽ ﻟﻶﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺃﻣﻮﺭ ﺗﺆﺛﺮ ﻋﻠﻰ ﻋﻼﻗﺘﻬﻢ ﻣﻌ‪‬ﺎ‪» :‬ﺧﲑ ﺍﻵﺑﺎﺀ ﻟﻸﺑﻨﺎﺀ ﻣـﻦ ﱂ‬
‫‪‬ﺗ ‪‬ﺪ ‪‬ﻋ ‪‬ﻪ ﺍﳌﻮﺩﺓ ﺇﱃ ﺍﻟﺘﻘﺼﲑ‪ .‬ﻭﺧﲑ ﺍﻷﺑﻨﺎﺀ ﻟﻶﺑﺎﺀ ﻣﻦ ﱂ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻪ ﺍﻟﺘﻘﺼﲑ ﺇﱃ ﺍﻟﻌﻘﻮﻕ«)‪ .(٤‬ﻓﻼ ﺗﺼﻞ ﺷـﺪﺓ‬
‫ﻣﻮﺩﺓ ﺍﻷﺏ ﻻﺑﻨﻪ ﺇﱃ ﺍﻟﺘﻘﺼﲑ ﰲ ﺗﺮﺑﻴﺘﻪ ﺇﺷﻔﺎﻗﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺒﻠﻎ ﺍﻟﺘﻘﺼﲑ ﻣﻦ ﺍﻻﺑﻦ ﲝﻘـﻮﻕ ﺍﻷﺏ ﺇﱃ‬
‫ﺍﻟﻌﻘﻮﻕ ﺑﻪ‪.‬‬
‫‪ .٤‬ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻻﺑﺘﻼﺀ‪:‬‬
‫ﺗﻌﺎﱃ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔ ﭕپ ﭗ‬ ‫ﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻷﻧﺲ ﻭﺍﻟﺒﻬﺠﺔ‪ ،‬ﻭﻫﻢ ﺯﻳﻨﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ‬
‫ﭘ ﭙ ڀ ﭛ ﭜ ﭝ ٺﭼ ]ﺍﻟﻜﻬﻒ ‪ ،[٤٦ :‬ﻭﻫﻢ ﻧﻌﻤﺔ ﻣ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣ ﱠﻦ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻫﻲ ﰲ ﺫﺍ‪‬ـﺎ‬
‫ﺍﺑﺘﻼﺀ ﻟﻜﻼ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭ»ﺍﻣﺘﺤﺎﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺧﺘﺒﺎﺭ؛ ﺷﺄﻥ ﻛﻞ ﺍﻟﻨﻌﻢ ﺍﻷﺧﺮﻯ‪ .‬ﻓﻌﻤـﻮﻡ ﺍﻟﻨﻌﻤـﺔ‬
‫ﺍﺑﺘﻼﺀ‪ ،‬ﻭﻧﻘﺼﻬﺎ ﺍﺑﺘﻼﺀ‪ ...‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﺑﺘﻼﺀ ﻋﺎﻣ‪‬ﺎ ﰲ ﻛﻞ ﺃﻓﺮﺍﺩ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻓﻘﺪ ﻛﺎﻥ ﺃﻋﻈﻢ‬
‫ﺍﻻﺑﺘﻼﺀ ﻫﻮ ﻣﺎ ﺍﺧﺘﺺ ﺑﻪ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺍﻟﺼﺎﳊﻮﻥ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻬﻢ ﻣ‪‬ﺒ‪‬ﺘﻠﹶﻮﻥ ﰲ ﻛﻞ ﺣﺎﻝ ﺇﻣـﺎ ﺑﺂﺑـﺎﺋﻬﻢ‬
‫)ﻛﻤﺎ ﺍﺑﺘ‪‬ﻠﻲ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻜﻔﺮ ﺃﺑﻴﻪ(‪ ،‬ﻭﺇﻣﺎ ﺑﺄﺑﻨﺎﺋﻬﻢ )ﻛﻤﺎ ﺍﺑﺘ‪‬ﻠﻲ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ﺑﻜﻔـﺮ‬
‫ﺍﺑﻨﻪ(«)‪ .(٥‬ﻭﰲ ﻓﻘﺪﻫﻢ ﺃﻭ ﻋﺪﻡ ﺇﳒﺎ‪‬ﻢ ﺍﺑﺘﻼﺀ ﻛﺬﻟﻚ‪ ،‬ﻳﺘﻄﻠﺐ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻗـﺪﺍﺭ ﺍﷲ ﻭﺍﻟﺼـﱪ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻓﻴﻪ ﺃﻳﻀ‪‬ﺎ ﺗﺮﺑﻴﺔ ﻟﻶﺑﺎﺀ ﻭﺍﻷﺯﻭﺍﺝ ﻋﻠﻰ ﲢﻤﻞ ﻣﺎ ﻳﺼﻴﺒﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ‪.‬‬

‫)‪ (١‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٦٨٩‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ ﻗﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻭﺃﻫﻠﻴﻜﻢ ﻧﺎﺭ‪‬ﺍ‪،‬‬
‫ﺹ‪.(١٩٨٨‬‬
‫)‪ (٣‬ﻫﻮ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺳﻌﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻓﻘﻴﻪ ﻣﺎﻟﻜﻲ ﻛﺒﲑ‪ ،‬ﻣﻦ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٤٧٤‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(١٢٥‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻄﺮﻃﻮﺷﻲ‪ ،‬ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻁ‪ ،٣‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪١٤١١ ،‬ﻫـ‪-‬‬
‫‪١٩٩١‬ﻡ‪ ،‬ﺹ‪.٩١‬‬
‫)‪ (٥‬ﺳﻌﺎﺩ ﺇﺑﺮﺍﻫﻴﻢ ﺻﺎﱀ‪ ،‬ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺭﻧﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٢‬‬
‫ﮑ‬ ‫ﺗﻌـﺎﱃ‪ :‬ﭽ ﮉ ژ ﮋ ڑ ﮍ ﮎ ﮏ ﮐ‬ ‫ﻭﺍﻷﺑﻨﺎﺀ ﻛﺬﻟﻚ ﺳﺒﺐ ﰲ ﻓﺘﻨﺔ ﺍﻵﺑﺎﺀ‪ ،‬ﻳﻘﻮﻝ‬
‫ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟ ڻﮡ ﭨ ﭩ ۀ ﮥ ﮦ ﭼ ]ﺍﻟﺘﻐــــﺎﺑﻦ ‪:‬‬ ‫گﮓ ﮔ ﮕ ڳ‬
‫‪ .[١٥/١٤‬ﻭﻣﻌﲎ ﻓﺘﻨﺔ‪ :‬ﺃﻱ ﺑﻼﺀ ﻭﺷﻐﻞ ﻋﻦ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻋﹶﻠ ‪‬ﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ ﻣـﻦ‬
‫ﲨﻴﻊ ﻣﺎ ﻳﻘﻊ ‪‬ﻢ ﰲ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻋﺎﻡ ﻳﻌﻢ ﲨﻴﻊ ﺍﻷﻭﻻﺩ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻔﺘﻮﻥ ﺑﻮﻟﺪﻩ؛ ﻷﻧﻪ ﺭﲟﺎ ﻋﺼﻰ‬
‫ﺼﺐ ﻣﺎﻝ ﺍﻟﻐﲑ ﻭﻏﲑﻩ‪ ،‬ﻭﺍﻟﻌﺪﺍﻭﺓ ﺍﳌﻘﺼﻮﺩﺓ ﰲ ﺍﻵﻳﺔ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﺑﺴﺒﺒﻪ‪ ،‬ﻭﺑﺎﺷﺮ ﺍﻟﻔﻌﻞ ﺍﳊﺮﺍﻡ ﻷﺟﻠﻪ‪ ،‬ﻛ ‪‬ﻐ ‪‬‬
‫ﺇﳕﺎ ﻫﻲ ﻟﻠﻜﻔﺮ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﺻﺪﺭ ﻣﻦ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ‬
‫ﺍﻟﻌﺪﻭﺍﺓ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺃﺯﻭﺍﺟﻬﻢ ﻭﺃﻭﻻﺩﻫﻢ ﺍﳌﺆﻣﻨﲔ )‪.(١‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺪﺍﻭﺓ ﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺍﻻﺑﺘﻼﺀ ﻛﻤﺎ ﺳﺒﻖ؛ ﻓﺈﻥ ﺍﻻﺑﺘﻼﺀ ﻳﻜﻮﻥ ﺃﻳﻀ‪‬ﺎ ﲟﺤﺒﺔ ﺍﻻﺑـﻦ‪،‬‬
‫א‬ ‫א‬ ‫ﻳﻘﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ)‪ (٢‬ﲰﻌﺖ ﺃﰊ ﺑﺮﻳﺪﺓ)‪ (٣‬ﻳﻘﻮﻝ‪] :‬‬
‫א‬ ‫א‬ ‫א‪،‬‬ ‫א‬ ‫א‬ ‫א‬
‫ﭽﮝ ں ﮟ ڻﭼ‬ ‫א‬ ‫‪:‬‬ ‫‪،‬‬ ‫א‬
‫[)‪ .(٤‬ﻭﻗﺪ ﺣـﺬﺭ ﺍﻟﻘـﺮﺁﻥ‬ ‫א‬ ‫א‬
‫ﺗﻌﺎﱃ‪ :‬ﭽ ﭻ ﭼ ﭽ ڇ ﭿ ﮀ ﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ڈ‬ ‫ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﻻﻧﺴﻴﺎﻕ ﺧﻠﻒ ﻫﺬﻩ ﺍﶈﺒﺔ‪،‬ﻓﻘﺎﻝ‬
‫ﮉ ژ ﮋ ڑ ﮍ ﮎ ﮏ ﮐ ﮑ گ ﮓ ﮔ ﮕ ڳﮗ ﮘ ﮙ ڱ ﮛ ﮜﭼ]ﺍﻟﺘﻮﺑﺔ ‪.[٢٤ :‬‬
‫ﻭﻟﻠﻮﻗﺎﻳﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﻀﻤﻦ‬
‫ﻭﻗﺎﻳﺔ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻭﺗﺮﺷﻴﺪﻫﺎ ﻣﻦ ﻛﻼ ﺍﻟﻄﺮﻓﲔ‪ .‬ﺃﻣﺎ ﻟﻮ ﻭﻗﻌﺖ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣـﺎ‬
‫ﻳﻜﻔﺮﻫﺎ)‪ ،(٥‬ﻓﻔﻲ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪-‬ﺳ‪‬ﻤﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺻﻠﻰ ﺍﻟﱠﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪:‬‬

‫)‪ (١‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﻼﺛﻮﻥ‪ ،‬ﺹ‪.٢٥‬‬
‫)‪ (٢‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ﺍﻻﺳﻠﻤﻲ‪ ،‬ﺃﺑﻮ ﺳﻬﻞ‪ :‬ﻗﺎﺽ‪ ،‬ﻣﻦ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١١٥‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪،‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.(٧٤‬‬
‫)‪ (٣‬ﻫﻮ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻻﺳﻠﻤﻲ‪ ،‬ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺃﺳﻠﻢ ﻗﺒﻞ ﺑﺪﺭ‪ ،‬ﻭﱂ ﻳﺸﻬﺪﻫﺎ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٦٣‬ﻫـ‪) ،‬ﺧﲑ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.(٥٠‬‬
‫)‪ (٤‬ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳ‪‬ﻮﺭ‪‬ﺓ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻛﻤﺎﻝ ﻳﻮﺳﻒ ﺍﳊﻮﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪،‬‬
‫)ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻨﺎﻗﺐ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٣٧٧٤‬ﺹ‪ .(٦١٧-٦١٦‬ﻭﺻﺤﺤﻪ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‬
‫ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻣﻜﺘﺐ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪)،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻣﻨﺎﻗﺐ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﺭﻗﻢ ‪ ،٢٩٦٨‬ﺹ‪.(٢٢٤‬‬
‫)‪ (٥‬ﳏﻤﺪ ﻧﻮﺭ ﺑﻦ ﻋﺒﺪ ﺍﳊﻔﻴﻆ ﺳﻮﻳﺪ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻠﻄﻔﻞ‪ ،‬ﻁ‪ ،٥‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺩﻣﺸﻖ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤‬ﻡ‪،‬ﺹ‪.٥٠‬‬
 ‫א‬ ‫א‬ ‫א‬ ‫א‬ ‫‪،‬‬ ‫א‬ ‫]‬
‫[)‪.(١‬‬ ‫א‬
‫‪.٥‬ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﹺﺒ ّﺮ‪:‬‬
‫ﺍﻟﹺﺒ ‪‬ﺮ ﺍﻟﺘﻮﺳ ‪‬ﻊ ﰲ ﻓﻌﻞ ﺍﳋﲑ‪ ،‬ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ)‪ .(٢‬ﻭﻫﻮ ﺑﺎﺏ ﻋﻈـﻴﻢ‬
‫ﻳ‪‬ﻨﺎﻝ ﺑﻪ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﺳﺎﺱ ﻣﻬﻢ ﻣﻦ ﺃﹸﺳﺲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻳـﺪﻝ ﻋﻠـﻰ ﺷـﺮﻑ‬
‫ﺍﻻﺗﺼﺎﻑ ﺑﻪ ﻭﺻﻒ ﳛﲕ ﺑﻦ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺑﺄﻧﻪ ﺑﺎ ‪‬ﺭ ﺑﻮﺍﻟﺪﻳﻪ‪ ،‬ﻭﺍﻗﺘﺮﺍﻥ ﺫﻟﻚ ﺑﺼﻔﺎﺕ ﺍﻟﻨﺒـﻮﺓ‬
‫ﻓﻴﻪ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌـﺎﱃ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔﭕ پ ﭗ ﭘ ﭙ ڀ ﭛ ﭜ ﭝٺ ﭟ ﭠ ﭡ ٿ ﭣ ﭤ ﭥ‬
‫ٹ ﭧ ﭨ ﭼ ]ﻣﺮﱘ ‪ ،[١٤/١٢ :‬ﻭﻣﻦ ﺍﻟﹺﺒ ‪‬ﺮ ﺃﻥ ﻳﺪﻋﻮ ﺍﻷﺑﻨﺎﺀ ﻵﺑﺎﺋﻬﻢ ﺑﻄﻠﺐ ﺍﻟﺮﲪﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﻤـﺎ‬
‫ٷ ۋ ﭼ‬ ‫ﺟﺎﺀ ﺍﻷﻣﺮ ﺑﺬﻟﻚ ﰲ ﻗﻮﻟـﻪ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ‪ :‬ﭽ ڭ ﯔ ﯕ ﯖ ۇ ﯘ ۆ ﯚ ۈ ﯜ‬
‫ﺺ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﻟﺬﻛﺮ ﻟﻴﺘﺬﻛﺮ ﺍﻟﻌﺒﺪ ﺷﻔﻘﺔ ﺍﻷﺑﻮﻳﻦ‬
‫]ﺍﻹﺳﺮﺍﺀ ‪[٢٤ :‬؛ ﻭﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﭽ ﯜ ٷ ﭼ » ‪‬ﺧ ﱠ‬
‫ﻭﺗﻌﺒﻬﻤﺎ ﰲ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻓﻴﺰﻳﺪﻩ ﺫﻟﻚ ﺇﺷﻔﺎﻗﺎ ﻭﺣﻨﺎﻧﺎ ﻋﻠﻴﻬﻤﺎ«)‪ .(٣‬ﻭﰲ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟـﺪﻋﺎﺀ ﳍﻤـﺎ‬
‫ﻼ ﻷﺑﻮﻳﻪ)‪ ،(٤‬ﻗﺎﻝ ﺍﻟـﻨﱯ‬
‫ﻣﺴﺘﺠﺎﺏ؛ ﻷﻥ ﺍﷲ ﺃ ‪‬ﺫﻥ ﻓﻴﻪ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻳﺆﻳﺪ ﺫﻟﻚ‪ ،‬ﺇﺫ ﺟﻌﻞ ﺩﻋﺎﺀ ﺍﻟﻮﻟﺪ ﻋﻤ ﹰ‬
‫א‬ ‫א‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ ] :‬א‬
‫ٷ ۋ ﭼ‪،‬‬ ‫ﺗﻌـﺎﱃ‪ :‬ﭽ ۆ ﯚ ۈ ﯜ‬ ‫[)‪ .(٥‬ﻭﺃﻳﻀ‪‬ﺎ ﻓﺈﻥ ﻗﻮﻟﻪ‬
‫ﺗﺮﺑﻴﺔ ﻟﻸﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳉﻤﻴﻞ ﻭﺍﻟﺸﻜﺮ ﻟﺼﺎﻧﻌﻪ ﻗﻮ ﹰﻻ ﻭﻓﻌﻼ‪ .‬ﺃﻱ ﻋﺪﻡ ﺍﻻﻗﺘﺼﺎﺭ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﺒﹺـﺮ‬
‫ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﺑﻞ ﺃﺿﺎﻑ ﺇﻟﻴﻪ ﺗﻌﻠﻴﻢ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ ﻳﺪﻋﻮ ﳍﻤﺎ ﺑﺎﻟﺮﲪﺔ ﻓﻴﻘﻮﻝ‪ :‬ﭽ‬
‫ﯚ ۈ ﭼ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﺮﲪﺔ ﺟﺎﻣﻊ ﻟﻜﻞ ﺍﳋﲑﺍﺕ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ)‪.(٦‬‬
‫ﻭﻋﻼﻗﺔ ﺍﻟﱪ ﻟﻴﺴﺖ ﻓﻘﻂ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ﳓﻮ ﺍﻵﺑﺎﺀ ﺑﻞ ﻫﻲ ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﺍﻵﺑﺎﺀ ﳓﻮ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺻﻮﺭﺓ ﺟﻠﻴﺔ ﳌﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻻﺑﻦ ﻣﻦ ﻋﻄﻒ ﻭﺷﻔﻘﺔ ﻋﻠﻰ ﺍﻷﺑﻮﻳﻦ ﻣﻬﻤـﺎ ﻋـﻼ‬
‫ﺷﺄﻧﻪ؛ ﻓﺈﻧﻪ ﻗﺪ ﺍﺣﺘﻮﻯ ﻋﻠﻰ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﻷﺑﻮﻳﻦ ﺇﺯﺍﺀ ﺍﻻﺑﻦ ﻣﻦ ﺭﲪﺔ ﻭﺭﺃﻓﺔ ﻭﺗﺮﻓﻖ‪ .‬ﻭﻗـﺪ ﻛـﺎﻥ‬

‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ‪ ،‬ﺑﺎﺏ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﲤـﻮﺝ ﻛﻤـﻮﺝ ﺍﻟﺒﺤـﺮ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ،٦٦٨٣‬ﺹ‪.(٢٥٩٩‬‬
‫)‪ (٢‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٤‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢١٥‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﺹ‪.٧٢‬‬
‫)‪ (٥‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪،‬‬
‫)ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﻠﺤﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٦٣١‬ﺹ‪.(١٢٥٥‬‬
‫)‪ (٦‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٥٣‬‬
‫ﻭﺻﻒ ﺍﻵﺑﺎﺀ ﺑﱪﻫﻢ ﻷﺑﻨﺎﺋﻬﻢ ﺃﻣﺮ‪‬ﺍ ﻣﻌﺮﻭﻓﹰﺎ ﻋﻨﺪ ﺍﻟﺴﻠﻒ ‪-‬ﺭﲪﻬﻢ ﺍﷲ‪ -‬ﻛﻤﺎ ﻳﻈﻬﺮ ﰲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻴﺎﻝ‪،‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﻓﻴﻪ‪» :‬ﺃﻥ ﻗﻮﻣ‪‬ﺎ ﻛﺎﻧﻮﺍ ﻋﻨﺪ ﺇﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ)‪ (١‬ﻓﺬﻛﺮﻭﺍ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﺃﻳﻬﻢ ﺃﺑـﺮ ﺇﺫﺍ ﺑ‪‬ـﺮ‪‬ﻭﺍ‬
‫ﲨﻴﻌ‪‬ﺎ‪ .‬ﻓﺄﲨﻌﻮﺍ ﺃﻥ ﺍﻵﺑﺎﺀ ﺃ‪‬ﺑ ‪‬ﺮ ﺇﺫﺍ ﻛﺎﻥ ﹺﺑﺮ‪‬ﺍ‪ .‬ﻓﻘﺎﻝ ﺇﻳﺎﺱ‪ :‬ﺃﻧﺎ ﺃﺧﺎﻟﻔﻜﻢ؛ ﺃ‪‬ﺑ ‪‬ﺮﻫ‪‬ﻤﺎ‪-‬ﺇﺫﺍ ﻛﺎﻧﺎ ﺑﺮﻳ‪‬ﻦ‪ -‬ﺍﻻﺑﻦ‪‬؛‬
‫ﻒ ﳌﺎ ﺍﻓﺘﺮﺽ ﺍﷲ‪-‬ﻋﺰ ﻭﺟ ﱠﻞ‪ -‬ﻋﻠﻴﻪ«)‪ .(٢‬ﻓﺎﻟﺸﺎﻫﺪ ﺃ‪‬ﻢ‬ ‫ﻉ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﻮﻟﺪ ﺗ ﹶﻜﻠﱡ ‪‬‬ ‫ﻷﻥ ﺍﻟﹺﺒ ﱠﺮ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﻃ‪‬ﺒﺎ ‪‬‬
‫ﻛﺎﻧﻮﺍ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟ ‪‬ﱪ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻏﲑ ﺃﻥ ﺇﻳﺎﺱ –ﺭﲪﻪ ﺍﷲ‪ -‬ﺑﻔﻘﻬﻪ ﺧﺎﻟﻒ ﺍﻟﻘـﻮﻡ ﰲ ﺃﻥ‬
‫ﺍﻷﺑﻨﺎﺀ ﺃﺷﺪ ﺑﺮ‪‬ﺍ ﺇﺫﺍ ﺑﺮ‪‬ﻭﺍ؛ ﻷﻥ ﺍﻟ ‪‬ﱪ ﰲ ﺍﻷﺏ ﺳﺠﻴﺔ ﻭﻓﻄﺮﺓ ﻭﻃﺒﻊ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺍﻻﺑﻦ ﻓﺈﻧﻪ ﺗﻜﻠـﻒ‪ .‬ﻭﻗـﺪ‬
‫ﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ)‪ (٣‬ﻳﻘﻮﻝ ﻋﻦ ﺣﺎﻟﻪ ﻣﻊ ﺍﺑﻨﻪ ﺳﻌﻴﺪ »ﻣﺎ ﺟﻔﻮﺗﻪ ﻗﻂ‪ ،‬ﻭ ‪‬ﺭﺑﱠﻤﺎ ﺩﻋﺎﱐ ﻭﺃﻧﺎ ﰲ ﺻـﻼﺓ‬
‫ﻏﲑ ﻣﻜﺘﻮﺑﺔ‪ ،‬ﻓﺄﻗﻄﻌﻬﺎ ﻟﻪ«)‪ .(٤‬ﻭﻣﺎ ﻫﺬﺍ ﺇﻻ ﻟﺸﺪﺓ ﺑﺮ‪‬ﻩ ﺑﺎﺑﻨﻪ ﻓﺎﻟﱪ ﺍﻟﺘﻮﺳﻊ ﰲ ﻓﻌﻞ ﺍﳋﲑ ﻛﻤـﺎ ﺳـﺒﻖ‪،‬‬
‫ﻭﻣﻦ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﲞﲑ ﺍﻵﺑﺎﺀ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﳋﲑ ﺇﺣﺴﺎﻥ ﺗﺮﺑﻴﺘﻬﻢ‪.‬‬
‫ﺃﻳﻀ‪‬ﺎ ﻓﺈﻥ ﻋﻼﻗﺔ ﺍﻟ ‪‬ﱪ ﲤﺘﺪ ﺇﱃ ﺻﻠﺔ ﺃﺻﺤﺎﺏ ﻭ ‪‬ﺩ ﺍﻵﺑﺎﺀ؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﲤﺎﻡ ﺑﺮﻫﻢ‪،‬ﻛﻤﺎ ﻗـﺎﻝ‬
‫[)‪ ،(٥‬ﻳﻘﻮﻝ ﻣﺼـﻌﺐ ﺑـﻦ ﺍﻟـﺰﺑﲑ‪:‬‬ ‫א‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ] :‬א‬
‫»ﺃﺩﺭﻛﻨﺎ ﻣﺸﺎﳜﻨﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﳌﻮﺩﱠ ﹸﺓ ﺑﲔ ﺍﻵﺑﺎﺀ ﻗﹶﺮﺍﺑ ﹲﺔ ﺑﲔ ﺍﻷﺑﻨﺎﺀ«)‪ ،(٦‬ﺃﻱ ﺃﻥ ﺍﳌﻮﺩﺓ ﺑﲔ ﺍﻟـﺮﺟﻠﲔ‬
‫ﺼﻠﹸﻮ‪‬ﻢ ‪‬ﺣﻔﻈﹰﺎ ﻟ ‪‬ﱪ ﺁﺑﺎﺋﻬﻢ ﺣﱴ ﺑﻌﺪ ﳑﺎ‪‬ﻢ‪.‬‬
‫ﲡﻌﻞ ﺑﲔ ﺃﺑﻨﺎﺋﻬﻢ ﻗﺮﺍﺑﺔ ﻛﻘﺮﺍﺑﺔ ﺍﻟﺮﺣﻢ‪ ،‬ﻣﻦ ﺷﺪﺓ ﻣﺎ ‪‬ﻳ ‪‬‬
‫ﺒﻌﺽ ﺁﺜﺎﺭ ﻗﻴﺎﻡ ﻋﻼﻗﺔ ﺍﻵﺒﺎﺀ ﺒﺎﻷﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻷﺴﺱ ﺍﻟﺴﺎﺒﻘﺔ‪:‬‬
‫ﻟﻘﻴﺎﻡ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺁﺛﺎﺭ ﺍﳚﺎﺑﻴﺔ ﻛﺜﲑﺓ ﺗﻌﻮﺩ ﺑﺎﻟﻨﻔﻊ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ‪،‬‬
‫ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺣﻔﻆ ﺍﻷﺑﻨﺎﺀ ﻭﺭﻓﻊ ﻣﱰﻟﺘﻬﻢ ﺑﺼﻼﺡ ﺁﺑﺎﺋﻬﻢ‪:‬‬
‫ﺑﺼﻼﺡ ﺍﻵﺑﺎﺀ ﳛﻔﻆ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﻨﺎﺀﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺮﻓﻊ ﻣﱰﻟﺘﻬﻢ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﭽ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡ ۉ ﯣ ې ﯥ ﯦ ﯧ ﭼ ]ﺍﻟﻜﻬﻒ ‪ ،[٨٢ :‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﺃﻥ‬

‫)‪ (١‬ﻫﻮ ﺇﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻗﺮﺓ ﺍﳌﺰﱐ‪ ،‬ﺃﺑﻮ ﻭﺍﺛﻠﺔ‪ ،‬ﻗﺎﺿﻲ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﺃﺣﺪ ﺃﻋﺎﺟﻴﺐ ﺍﻟﺪﻫﺮ ﰲ ﺍﻟﻔﻄﻨﺔ ﻭﺍﻟﺬﻛﺎﺀ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٢٢‬ﻫــ‪) ،‬ﺧـﲑ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.(٣٣‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳒﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺧﻠﻒ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﺍﳌﻨﺼﻮﺭﺓ‪١٤١٧،‬ﻫـ‪١٩٩٧-‬ﻡ‪،‬‬
‫ﺹ‪.١٧٣‬‬
‫)‪ (٣‬ﻫﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﺮﻭﻕ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻣﻦ ﻣﻀﺮ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٦١‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪،‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(١٠٤‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٧٠‬‬
‫)‪ (٥‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﺻﻠﺔ ﺃﺻﺪﻗﺎﺀ ﺍﻷﺏ ﻭﺍﻷﻡ ﻭﳓﻮﳘﺎ‪ ،‬ﺣﺪﻳﺚ ﺭﻗـﻢ‪،٢٥٥٢‬‬
‫ﺹ‪.(١٩٧٩‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻄﺮﻃﻮﺷﻲ‪ ،‬ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٨٩‬‬
‫ﻆ ﰲ ﺫﺭﻳﺘﻪ‪ ،‬ﻭﺗﺸﻤﹸﻠﻬﻢ ﺑﺮﻛ ﹸﺔ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺑﺸﻔﺎﻋﺘﻪ ﻓﻴﻬﻢ ﻭﺭﻓـﻊ‬ ‫ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ‪‬ﻳﺤﻔ ﹸ‬
‫ﺩﺭﺟﺘﻬﻢ ﺇﱃ ﺃﻋﻠﻰ ﺩﺭﺟﺔ ﰲ ﺍﳉﻨﺔ ﻟﺘﻘﺮ ﻋﻴﻨﻪ ‪‬ﻢ)‪ .(١‬ﻳﻘﻮﻝ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﻜﺪﺭ)‪" :(٢‬ﺇﻥ ﺍﷲ ﳛﻔ ﹸ‬
‫ﻆ ﺍﻟﻌﺒﺪ‬
‫ﻆ‬ ‫ﺍﳌﺆﻣﻦ ﰲ ‪‬ﻭﹶﻟﺪ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭﳛﻔﻈﻪ ﰲ ﺩﻭﻳﺮﺗﻪ)‪ ،(٣‬ﻭﺩﻭﻳﺮﺍ ٍ‬
‫ﺕ ‪‬ﺣ ‪‬ﻮﻟﹶﻪ ﻣﺎ ﺩﺍﻡ ﻓﻴﻬﻢ‪ ،‬ﻓﻼ ﻳﺰﺍﻟﻮﻥ ﲝﻔ ٍ‬
‫ﻣﻦ ﺍﷲ ﻭﺳﺘ‪‬ﺮ")‪ .(٤‬ﻓـ»ﺟﺰﺍﺀ ﺍﻷﺏ ﺍﻟﺼﺎﱀ ﺇﻛﺮﺍﻡ ﺍﻟﺬﺭﻳﺔ ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺍﻟﻮﻟﺪ ﺻﺎﳊﹰﺎ ﻣﻊ ﺇﳝﺎﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ‬
‫ہ ﮨ ﮩ ه ﻪ ه ﻬ ے ﮯ ۓ ﮱ ڭ ﯔ‬ ‫ﺗﻌﺎﱃ‪ :‬ﭽ ﮥ ﮦ‬ ‫ﻓﺈﻥ ﺍﷲ ﻳﻨﻘﺬﳘﺎ ﻣﻨﻪ«)‪(٥‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‬
‫ﯕ ﯖ ۇ ﯘ ۆ ﯚ ﭼ ]ﺍﻟﻜﻬـﻒ‪ .[٨١/٨٠ :‬ﻭﰲ ﺍﻵﺧﺮﺓ ﻓﺈﻥ »ﺍﳌﺆﻣﻨﲔ ﺇﺫﺍ ﺍﺗﺒﻌﺘﻬﻢ ﺫﺭﻳﺎ‪‬ﻢ ﰲ ﺍﻹﳝـﺎﻥ‬
‫ﻳ‪‬ﻠﺤﻘﻬﻢ )ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ( ﺑﺂﺑﺎﺋﻬﻢ ﰲ ﺍﳌﱰﻟﺔ ﻭﺇﻥ ﱂ ﻳﺒﻠﻐﻮﺍ ﻋﻤﻠﻬﻢ‪ ،‬ﻟ‪‬ﺘ ﹶﻘ ﱠﺮ ﺃﻋﲔ ﺍﻵﺑـﺎﺀ ﺑﺎﻷﺑﻨـﺎﺀ‬
‫)‪(٦‬‬
‫ﻋﻨﺪﻫﻢ ﰲ ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻓﻴﺠﻤﻊ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ« ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺳـﺒﺤﺎﻧﻪ‪ :‬ﭽ ﮅ ڎ ﮇ ڈ ﮉ ژ‬
‫ﮕ ڳ ﮗ ﮘ ﭼ ]ﺍﻟﻄﻮﺭ ‪ .[٢١ :‬ﻭﻛﺬﻟﻚ ﺍﳊـﺎﻝ ﻣـﻊ‬ ‫ﮋ ڑ ﮍ ﮎ ﮏ ﮐ ﮑ گﮓ ﮔ‬
‫ﺍﻻﺑﻦ؛ ﻓﺈﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒ‪‬ﺎ ﰲ ﺭﻓﻊ ﺩﺭﺟﺔ ﺍﻷﺏ ﰲ ﺍﳉﻨﺔ‪،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪:‬‬
‫א‬ ‫א‬ ‫א‬ ‫] א‬
‫[)‪ .(٧‬ﻓﺼﻼﺡ ﺍﻻﺑﻦ ﺳﺒﺐ ﻻﺳﺘﻤﺮﺍﺭ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻟﻸﺏ ﺑﻌﺪ ﳑﺎﺗﻪ‪.‬‬
‫‪ .٢‬ﺍﻹﻧﻌﺎﻡ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺇﻧﻌﺎﻡ‪ ‬ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺸﻜﺮ‪:‬‬
‫ﻣﻦ ﺁﺛﺎﺭ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺃﻥ ﺍﻹﻧﻌﺎﻡ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺇﻧﻌﺎﻡ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻷﻥ ﻓﻀﻠﻪ ﻭﺃﺛﺮﻩ ﻳﺼﻠﻬﻢ‪ ،‬ﻭﻳﺘﻤﺘﻌﻮﻥ‬
‫ﺑﻪ‪ ،‬ﺣﱴ ﺑﻌﺪ ﻣﻮﺕ ﺁﺑﺎﺋﻬﻢ‪ .‬ﻭﻟﺬﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻌﻤﺔ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﺍﻷﺏ ﺗﺴﺘﻮﺟﺐ ﺍﻟﺸﻜﺮ ﻣﻦ ﺍﻻﺑﻦ‪ ،‬ﻛﻤﺎ‬
‫ﺟﺎﺀ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﭽﭨ ﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪ ه ﻬ‬
‫ے ﮯ ۓ ﮱ ڭ ﯔ ﯕ ﯖ ۇ ﯘ ۆ ﯚ ﭼ]ﺍﻟﻨﻤﻞ ‪ ،[١٩ :‬ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴﲑﻩ‪» :‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻹﻧﻌﺎﻡ‬
‫ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺇﻧﻌﺎﻣﹰﺎ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ‪-‬ﻷﻥ ﺍﻧﺘﺴﺎﺏ ﺍﻻﺑﻦ ﺇﱃ ﺃﺏ ﺷﺮﻳﻒ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻻﺑﻦ‪-‬‬
‫ﻻ ﺟﺮﻡ ﺍﺷﺘﻐﻞ) ﺍﻻﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺑﺸﻜﺮ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺃﺑﻴﻪ ﺑﻘﻮﻟﻪ‪ :‬ﭽ ﮯ ۓ ﭼ «)‪.(٨‬‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.١٨٧-١٨٦‬‬
‫)‪ (٢‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﻜﺪﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﺷﻰ ﺍﻟﺘﻴﻤﻰ ﺍﳌﺪﱏ‪ ،‬ﺯﺍﻫﺪ‪ ،‬ﻣﻦ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﺩﺭﻙ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺭﻭﻯ ﻋﻨﻬﻢ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫‪١٣٠‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.(١١٢‬‬
‫)‪ (٣‬ﺩﻭﻳﺮﺓ‪ ،‬ﺗﺼﻐﲑ ﺩﺍﺭ‪ ،‬ﻭﺍﳉﻤﻊ ﺩﻭﻳﺮﺍﺕ‪.‬‬
‫)‪ (٤‬ﺃﺑﻮ ﻃﻠﺤﺔ ﻋﻤﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻧﺼﻴﺤﱵ ﻟﻶﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺹ‪.١٢٤‬‬
‫)‪ (٥‬ﺃﲪﺪ ﻣﺎﻫﺮ ﺍﻟﺒﻘﺮﻱ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﻟﻐﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٨‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.٤٣٢‬‬
‫)‪ (٧‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻣﺴﻨﺪ ﺃﺑـﻮ ﻫﺮﻳـﺮﺓ‪ ،‬ﺣـﺪﻳﺚ ﺭﻗـﻢ‬
‫‪ ،١٠٦١٨‬ﺹ‪.(٥٠٩‬‬
‫)‪ (٨‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٦٢‬‬
 ‫‪ .٣‬ﲢﻠﻲ ﺍﻵﺑﺎﺀ ﺑﺎﻟﺮﲪﺔ‪:‬‬
‫ﻋﻨﺪ ﺣﺮﺹ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﻌﻼﻗﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﺴﺎﻟﻔﺔ؛ ﻓﺈﻥ ﺃﺛﺮ ﺫﻟﻚ ﻳﻈﻬﺮ ﰲ‬
‫ﺤﻠﱢﻴﻬﻢ ﲟﺤﺎﺳﻦ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﺃﻣﺮ ‪‬ﺎ ﺍﻹﺳﻼﻡ ﻛﺎﻟﺼﺪﻕ‪ ،‬ﻭﺍﻹﻳﺜﺎﺭ‪ ،‬ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﺮﲪـﺔ‪ ،‬ﻭﺍﻟﺼـﻔﺔ‬ ‫‪‬ﺗ ‪‬‬
‫ﺍﻷﺧﲑﺓ ﺗﻜﺘﺴﺐ ﺃﳘﻴﺔ ﺧﺎﺻﺔ ﰲ ﺣﻴﺎﺓ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ؛ ﻷ‪‬ﺎ »ﺭﻗﺔ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺣﺴﺎﺳﻴﺔ ﰲ ﺍﻟﻀﻤﲑ‪،‬‬
‫ﻭﺇﺭﻫﺎﻑ ﰲ ﺍﻟﺸﻌﻮﺭ‪...‬ﺗﺴﺘﻬﺪﻑ ﺍﻟﺮﺃﻓﺔ ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﻟﺘﺄﱂ ﳍﻢ‪ ،‬ﻭﺍﻟﻌﻄﻒ ﻋﻠﻴﻬﻢ«)‪ ،(١‬ﺗﺸﺘﺪ ﺑﻮﺟﻮﺩﻫﺎ‬
‫ﺃﻭﺍﺻﺮ ﺍﶈﺒﺔ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ؛ ﻷ‪‬ﺎ ﺩﺍﻓﻊ ﻟﻐﲑﻫﺎ ﻣﻦ ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺻﻨﻮﻑ ﺃﻋﻤﺎﻝ ﺍﻟ ‪‬ﱪ‪ ،‬ﻭﺑﺪﻭ‪‬ﺎ‬
‫ﺗﺼﺒﺢ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﺟﺎﻓﺔ‪ ،‬ﻭﺍﻟﺘﻌﺎﻣﻞ ﺑﻴﻨﻬﻢ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﻐ‪‬ﻠﻈﺔ‪.‬‬
‫ﻭﳑﺎ ﻳ‪‬ﺪﻓﻊ ﻟﻼﺗﺼﺎﻑ ‪‬ﺎ ﻭﻳ‪‬ﻌﲔ ﻋﻠﻰ ﺍﻟﺘﻤﺴﻚ ‪‬ﺎ‪ ،‬ﺍﺗﺼﺎﻑ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪‬ـﺎ‬
‫ﻭﺣﺜﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﱴ ﺗﺴﻤﻰ ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﻋﻨﻪ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪-‬‬
‫א‬ ‫א‬ ‫א‬ ‫‪]:‬‬
‫[)‪ ،(٢‬ﻓﻔﻲ ﺭﲪﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻷﺑﻨﺎﺀ ﳒﺪ ﻣﻨﻬﺠ‪‬ﺎ ﺳﺎﻣﻴ‪‬ﺎ‪،‬‬ ‫א‬ ‫א‬ ‫א‬
‫ﻭﻗﺪﻭﺓ ﻣ‪‬ﺜﻠﻰ‪ ،‬ﳉﻤﻴﻊ ﺍﳌﺮﺑﲔ ﻭﺧﺼﻮﺻ‪‬ﺎ ﺍﻵﺑﺎﺀ‪ ،‬ﺣﻴﺚ ﻇﻬﺮﺕ ﻫﺬﻩ ﺍﻟﺮﲪﺔ ﰲ ﺣﻨﻮﻩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﺪﺍﻋﺒﺘﻪ‬
‫א‬ ‫ﳍﻢ‪ ،‬ﻭﺿﻤﻬﻢ ﻭﺗﻘﺒﻴﻠﻬﻢ‪ ،‬ﺣﱴ ﺳﺄﻟﻪ ﺃﻋﺮﺍﰊ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺗﻘﻮﻝ ﻋﺎﺋﺸﺔ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪] :-‬‬
‫א‬ ‫א‬ ‫‪،‬‬ ‫א‬ ‫‪:‬‬ ‫א‬ ‫א‬
‫[)‪ .(٣‬ﻭﰲ ﺭﲪﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﺗﻄﺒﻴﻖ ﻋﻤﻠﻲ‪ ،‬ﻳﺪﻓﻊ ﺍﻷﺑﻨـﺎﺀ‬ ‫א‬ ‫א‬
‫ﻻﲣﺎﺫﻫﺎ ﺃﺩﺑ‪‬ﺎ ﻭﻣﻨﻬﺠ‪‬ﺎ ﻣﺴﺘﻤﺮ‪‬ﺍ ﻟﻠﺘﻌﺎﻣﻞ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ ﻣـﻊ ﺁﺑـﺎﺋﻬﻢ ﻭﺇﺧـﻮﺍ‪‬ﻢ‪ ،‬ﺃﻭ ﰲ‬
‫ﺧﺎﺭﺟﻬﺎ‪.‬‬
‫‪ .٤‬ﻗﻮﺓ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻹﺧﻮﺓ‪:‬‬
‫ﻳﺘﺄﺛﺮ ﺑﻌﻼﻗﺔ ﺍﻷﺏ ﺑﺎﻻﺑﻦ ﻛﺜﲑ ﳑﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﺃﺟﻮﺍﺋﻬﺎ ﻛﺎﻷﺟﺪﺍﺩ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻗـﺎﺭﺏ‪،‬‬
‫ﺇﻻ ﺃﻥ ﺃﻗﺮﺏ ﻣﻦ ﻳﺘﺄﺛﺮ ‪‬ﺎ ﺳﻠﺒ‪‬ﺎ ﻭﺇﳚﺎﺑﺎ ﺑﻘﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ .‬ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺴﻮﻳﺔ ﰲ‬
‫ﻣﻌﺎﻣﻠﺔ ﺍﻵﺑﺎﺀ ﻷﺑﻨﺎﺋﻬﻢ؛ ﺣﺮﺻ‪‬ﺎ ﻋﻠﻰ ﺗﻌﻤﻴﻖ ﺍﻷﺧﻮﺓ‪ ،‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻣﺸﺎﻋﺮ ﺍﳊﺴـﺪ ﻭﺍﻟﻐـﲑﺓ ﺑـﲔ‬
‫ﺍﻹﺧﻮﺍﻥ‪.‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ ﻋﻠﻮﺍﻥ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٢٧٨‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪)،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺑﺎﺏ‪ :‬ﰲ ﺃﲰﺎﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٣٥٥‬ﺹ‪.(١٨٢٨‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪،‬ﺑﺎﺏ ﺭﲪﺔ ﺍﻟﻮﻟﺪ ﻭﺗﻘﺒﻴﻠﻪ ﻭﻣﻌﺎﻧﻘﺘﻪ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٥٦٥٢‬ﺹ ‪.(٢٢٣٥‬‬
‫ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻋﻼﻗﺔ ﺍﻷﺧﻮﺓ ﰲ ﻛﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻛﺎﻟﺘﺄﻛﻴﺪ ﻋﻠـﻰ‬
‫)‪(١‬‬
‫ﺃﺧﻮﺓ ﻫﺎﺭﻭﻥ ﻭﻣﻮﺳﻰ ﺑﺬﻛﺮﻫﺎ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺁﻳﺔ ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﭙ ڀ ﭛ ﭜ ﭝ ٺ ﭟ ﭼ‬
‫]ﻣﺮﱘ ‪ ،[٥٣ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ﭰ ﭱ ڄ ﭳ ﭴ ﭵ ڃ ﭷ ﭼ ]ﺍﳌﺆﻣﻨﻮﻥ ‪،[٤٥ :‬ﻭﰲ ﻫﺬﺍ ﺩﻻﻟـﺔ ﻋﻠـﻰ‬
‫ﺃﳘﻴﺘﻬﺎ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺎ‪.‬‬
‫ﻭﻟﺘﻘﻮﻡ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻹﺧﻮﺓ ﻋﻠﻰ ﻣﺎ ﻳ‪‬ﺮﺍﻡ؛ ﻓﺈﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺏ ﻭﻛﻞ ﺍﺑﻦ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻭﻓﻖ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﻓﻬﺬﺍ ﻛﻔﻴﻞ ﺑﻨﺸﺮ ﺍﻷﻟﻔﺔ ﻭﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﺎ ﺑﲔ ﺍﻹﺧﻮﺓ‪.‬ﻭﻗﺪ ﺍﻫﺘﻢ ﺍﻟﺴﻠﻒ‬
‫ﺍﻟﺼﺎﱀ ‪‬ﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺃﺑﻨﺎﺋﻬﻢ ﰲ ﺣﻴﺎ‪‬ﻢ ﻭﺑﻌﺪ ﳑﺎ‪‬ﻢ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﻭﺻﻴﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﺟﻲ‪-‬ﺭﲪﻪ‬
‫ﺍﷲ‪ -‬ﻟﻮﻟﺪﻳﻪ‪ ،‬ﻭﺍﻟﱵ ﻳ‪‬ﺬﻛﺮﻫﻢ ﻓﻴﻬﺎ ﻣﺎ ﻳﻠﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﳓﻮ ﺃﺧﻴﻪ‪ ،‬ﻭﳑﺎ ﻗﺎﻟﻪ‪» :‬ﻳﻠﺘﺰﻡ ﻛﻞ ﻭﺍﺣـﺪ‬
‫ﻣﻨﻜﻢ ﻷﺧﻴﻪ ﺑﺎﻹﺧﻼﺹ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﻭﺍﳌﺮﺍﻋﺎﺓ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ‪...‬ﻭﺃ ﹾﻇﻬﹺـﺮﺍ ﺍﻟﺘﻌﺎﺿـﺪ ﻭﺍﻟﺘﻮﺍﺻـﻞ‬
‫ﺿﻴﺎﻥ ﺑﻪ ‪‬ﺭﺑﱠﻜﻤﺎ‪،‬ﻭ‪‬ﺗﻐﻴﻀـﺎﻥ ﺑـﻪ ﻋـﺪﻭﻛﻤﺎ‪...‬‬ ‫ﻭﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﻟﺘﻨﺎﺻﺮ ﺣﱴ ‪‬ﺗ ‪‬ﻌ ‪‬ﺮﻓﹶﺎ ﺑﻪ‪،‬ﻓﺈﻥ ﺫﻟﻚ ﳑﺎ ﺗ‪‬ﺮ ‪‬‬
‫ﻭﺇﻳﺎﻛﻤﺎ ﻭﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﺘﻘﺎﻃﻊ ﻭﺍﻟﺘﺤﺎﺳﺪ‪...‬ﻓﺈﻧﻪ ﳑﺎ ‪‬ﻳﻔﺴﺪ ﺩﻳﻨﻜﻤﺎ ﻭﺩﻧﻴﺎﻛﻤﺎ«)‪ .(٢‬ﻭﰲ ﻛـﻼﻡ ﺍﻹﻣـﺎﻡ‬
‫ﺍﻟﺒﺎﺟﻲ ﺩﻋﻮﺓ ﻟﻶﺑﺎﺀ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻌﻼﻗﺔ ﺍﻷﺧﻮﺓ‪،‬ﻭﺑﺬﻝ ﺍﻟﻮﺳﻊ ﰲ ﺗﻌﻤﻴﻘﻬﺎ‪،‬ﻭﻣﻌﺎﳉﺔ ﻣﺎ ﻳﺆﺛﺮ ﻓﻴﻬﺎ‪.‬‬
‫א‬ ‫א‬ ‫א‬ ‫‪:‬‬ ‫א‬ ‫א‬

‫ﻗﺪ ﺗﺘﻌﺮﺽ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻟﻌﺪﺩ ﻣﻦ ﺍﳌﹸﻌﻮﻗﺎﺕ ﻳ‪‬ﻤﻜﻦ ﺗﻘﺴﻴﻤﻬﺎ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﻣﻌﻮﻗﺎﺕ ﻋﺎﻣﺔ‬
‫ﺗﺆﺛﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻋﻤﻮﻣ‪‬ﺎ‪ ،‬ﻭﺃﺧﺮﻯ ﳍﺎ ﺻﻔﺔ ﺍﻟﺘﺄﺛﲑ ﺍﻟﹸﻤﺒﺎﺷﺮ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻣ‪‬ﻌﻮﻗﺎﺕ ﻋﺎﻣﱠﺔ ﻳ‪‬ﻘﺼﺪ ‪‬ﺎ ﻛﻞ ﻣﺎ ﳝﻨﻊ ﻗﻴﺎﻡ ﻋﻼﻗﺔ ﺍﻷﺑﻮﺓ ﺑﺎﻟﺒﻨﻮﺓ ﻋﻠﻰ ﺃﺳﺲ ﺻﺤﻴﺤﺔ‪،‬‬
‫ﺤﺪ‪ ‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ .‬ﻭﻣﻦ ﺍﻟﻌﺴﲑ ﺣﺼﺮ ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﱵ ﺗﻌﺘﺮﺽ ﻋﻼﻗﺔ ﻛﻞ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬ ‫ﺃﻭ ﻳﻌﻄﻞ ﻭ‪‬ﻳ ‪‬‬
‫ﰲ ﻛﻞ ﺍﻷُﺳﺮ؛ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻑ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺒﻴﺌﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻴﻬﺎ‪ .‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺳﻴﻜﻮﻥ‬
‫ﺍﺧﺘﻴﺎﺭ ﺃﳘﻬﺎ‪ ،‬ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ‪-‬ﳑﺎ ﻳﻜﻮﻥ ﻟﻪ ﺻﻔﺔ ﺍﻟﺘﺄﺛﲑ ﺍﳌﺒﺎﺷﺮ ﻋﻠﻰ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﻭﻗﺪ ﻳﺸﻤﻞ‬
‫ﰲ ﺣﻘﻴﻘﺘﻪ ﻏﲑﻩ‪-‬؛ ﻓﺎﳍﺪﻑ ﻟﻴﺲ ﺳﺮﺩ ﻛﻞ ﺗﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﺑﻞ ﳏﺎﻭﻟﺔ ﺍﻟﺘﻌﺮﻳﻒ ‪‬ﺎ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺁﺛﺎﺭﻫﺎ‪،‬‬
‫ﻭﻛﻴﻒ ﺗﺸﻜﻞ ﻋﻘﺒﺔ ﰲ ﻃﺮﻳﻖ ﳒﺎﺡ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﰒ ﺍﻗﺘﺮﺍﺡ ﺑﻌﺾ ﺍﻟﻄﺮﻕ ﻟﻠﺘﻐﻠﺐ ﻋﻠﻴﻬﺎ‪.‬‬

‫‪ .١‬ﻗﻠﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪:‬‬

‫)‪ (١‬ﺃﲪﺪ ﻣﺎﻫﺮ ﺍﻟﺒﻘﺮﻱ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﻟﻐﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٥٠‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﻠﻒ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺻﻴﺔ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﻟﻮﻟﺪﻳﻪ‪ ،‬ﺇﻋﺘﲎ ‪‬ﺎ‪ :‬ﺟﻼﻝ ﻋﻠﻲ ﺍﳉﻬﺎﱐ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﻳﺎﻥ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫‪١٤١٦‬ﻫـ‪١٩٩٦-‬ﻡ‪ ،‬ﺹ‪.٤٨-٤٧‬‬
‫ﻳﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﳝﻠﻚ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﻭﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﱵ ﺗﺆﻫﻠﻪ ﻟﻠﺤﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻏـﲑ ﺃﻥ‬
‫ﺍﻣﺘﻼﻛﻪ ‪‬ﻟﻠﱠﻐ ‪‬ﺔ‪ ،‬ﻭﺍﳌﺒﺎﺩﺉ‪ ،‬ﻭﺍﻟﻘﻴﻢ‪ ،‬ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ ﺑﺪﻭﻥ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻓﻬـﻲ ﺍﻟـﱵ »ﺗﺴـﻤﺢ‬
‫‪‬ﻟ ‪‬ﻤﹶﻠﻜﹶﺎﺕ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻮﺍﻫﺒﻪ ﻭﻗﺪﺭﺍﺗﻪ ﺑﺎﻟﺘﻔﺘﺢ ﻭﺍﻟﻨﻤﻮ«)‪.(١‬ﻭﻗﺪ ﻣﻀﻰ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻖ ﺃﻥ ﻣﻦ ﺍﻷﺳﺲ‬
‫ﺍﻟﻼﺯﻣﺔ ﻟﺴﻼﻣﺔ ﻭﳒﺎﺡ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺄﺑﻨﺎﺋﻬﻢ ﺃﻥ ﺗﻘﻮﻡ ﻋﻠﻰ ﺇﺣﺴﺎﺱ ﻛﻞ ﻃﺮﻑ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﺃﻣـﺎﻡ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻦ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻣﺼﺪﺍﻗﹰﺎ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﻋﺒﺪ ﺍﷲ‬
‫‪،‬‬ ‫א‬ ‫א‬ ‫ﺑﻦ ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪] :-‬‬
‫א‬ ‫‪ ،‬א‬ ‫א‬ ‫א‬
‫א‬ ‫‪:‬‬ ‫‪،‬‬ ‫א‬ ‫‪ ،‬א‬
‫א‬ ‫‪ :‬א‬ ‫א‬ ‫א‬ ‫א‬
‫[)‪ .(٢‬ﻭﺟﺰﺀ ﻣﻦ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺍﻫﺘﻤﺎﻣـﻪ‬ ‫א‬
‫ﺑﺎﻟﺘﺮﺑﻴﺔ ﺍﻟﱵ ﺗﻌﻤﻞ ﻋﻞ ﺗﻨﻤﻴﺔ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻴﻢ ﺣﻴﺚ ﺃ‪‬ﻤﺎ ﺍﻹﻃﺎﺭ ﺍﳌﺮﺟﻌﻲ ﻟﺘﺤﺪﻳﺪ ﻧﻮﻋﻴـﺔ ﻋﻼﻗـﺎﺕ‬
‫ﺍﻟﻔﺮﺩ ﻣﻊ ﻏﲑﻩ)‪ .(٣‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻋﻼﻗﺔ ﺍﻷﺑﻮﺓ ﻭﺍﻟﺒﻨﻮﺓ‪.‬‬
‫ﻭﻗﻠﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻋﺎﺋﻖ ﰲ ﻃﺮﻳﻖ ﳒﺎﺡ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺄﺑﻨﺎﺋﻬﻢ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﻣﺘﺮﺗﺒﺔ ﻋﻠﻰ‬
‫ﺍﳉﻬﻞ؛ ﺇﻣﺎ ﺟﻬﻞ ﺍﻵﺑﺎﺀ ﺑﺄﳘﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺃﺳﺴﻬﺎ ﻭﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻵﺑﺎﺀ ﻟﺪﻳﻬﻢ ﺍﻟﻌﻠﻢ ﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﺇﻻ ﺃ‪‬ﻢ‬
‫ﳚﻬﻠﻮﻥ ﺿﺮﻭﺭﺓ ﺗﻄﺒﻴﻖ ﻭﳑﺎﺭﺳﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﻌﺰﻝ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺮﺑﻴﺔ ﻋﻦ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻌﻤﻠﻴﺔ؛ ﻓﺈﻥ ﲦﺎﺭ‬
‫ﺍﻟﻌﻠﻢ ﻻ ﺗﻈﻬﺮ‪ ،‬ﻭﺳﻴﺘﺒﻊ ﺫﻟﻚ ﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﻌﻠﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺣﲔ ﻻ ﺗ‪‬ﺮﻯ ﻧﺘﺎﺋﺠﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﻗﻠﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﺍﳉﻬﻞ ﺑﺎﻻﺑﻦ ﻭﲞﺼﺎﺋﺺ ﻛﻞ ﻣﺮﺣﻠﺔ ﻋﻤﺮﻳـﺔ‬
‫ﳝﺮ ‪‬ﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳉﻬﻞ ﺑﺴﻤﺎﺕ ﺷﺨﺼﻴﺘﻪ ﻭﻣﺎ ﻳﻨﺎﺳﺒﻬﺎ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﺮﺑﻮﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺇﳘﺎﻝ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳉﻤﻮﺩ ﻋﻠﻰ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﺠﺪﻳﺪ ﲟﺎ‬
‫ﻳﺘﻼﺀﻡ ﻣﻊ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﺼﺮ)‪ ،(٤‬ﻭﺗﻄﻮﺭﻩ ﺍﻟﺘﻘﲏ‪.‬‬
‫ﻭﳝﻜﻦ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﺋﻖ ﺑﺘﻨﻤﻴﺔ ﺍﻟﺸﻌﻮﺭ ﻟﺪﻯ ﺍﻵﺑﺎﺀ ﺑﺄﳘﻴﺔ ﺍﻟﺘﺮﺑﻴـﺔ‪ ،‬ﻭﺿـﺮﻭﺭﺓ ﺃﺩﺍﺀ‬
‫ﻣﺴﺆﻭﻟﻴﺎ‪‬ﻢ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﻦ ﺧﻼﻝ ‪‬ﺗ ‪‬ﻌﻠﹸﻢ ﺃﺳﺲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺗﻄﺒﻴﻘﻬﺎ ‪-‬ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﻨﺎﺳﺒﺔ‪ -‬ﰲ ﻋﻼﻗﺘﻬﻢ ﺑﺄﺑﻨﺎﺋﻬﻢ‪ .‬ﻭﻋﻠﻰ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻳﻘﻊ ﻭﺍﺟـﺐ ﻧﺸـﺮ‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪ ،‬ﺣﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤٢٢ ،‬ﻫـ‪٢٠٠١-‬ﻡ‪ ،‬ﺹ‪.١٤‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺳﺒﻖ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ﺹ‪.(٥‬‬
‫)‪ (٣‬ﳏﻤﺪ ﲨﻴﻞ ﺑﻦ ﻋﻠﻰ ﺧﻴﺎﻁ‪ ،‬ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻴﻢ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻔﻴﺼﻠﻴﺔ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪٢٠٠٤ ،‬ﻡ‪ ،‬ﺹ‪.٤٤‬‬
‫)‪ (٤‬ﻋﺎﺩﻝ ﺍﻟﺸﺪﻱ‪ ،‬ﺃﺧﻄﺎﺀ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﺪﺍﺭ ﺍﻟﻮﻃﻦ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٧ ،‬ﻫـ‪ ،٢٠٠٦-‬ﺹ‪.١١‬‬
‫ﺍﻟﻮﻋﻲ ﺍﻟﺘﺮﺑﻮﻱ ﺑﺄﳘﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﻏﺮﺳﻪ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺷﺌﺔ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺗﺜﻘﻴﻒ ﺍﻷﺳﺮﺓ ﻭﺍ‪‬ﺘﻤﻊ ﺣﻮﻝ ﺿﺮﺭ‬
‫ﻋﺪﻡ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ‪.‬‬
‫‪ .٢‬ﺗﻨﺎﻗﺾ ﺍﻟﻘﺪﻭﺓ‪:‬‬
‫ﻳﺸﲑ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻤﻠﻴ ﹸﺔ ﺗﺸﻜﻴﻞ ﻭﻓﻘﹰﺎ ﻟﻨﻤﻮﺫﺝ ‪‬ﻳﻘﺘﺪﻱ ﺑﻪ ﺍﻟﻄﻔﻞ‪...‬ﻭﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ‬
‫ﺃﻭ ﺍﻟﻘﺪﻭﺓ ﻣﻦ ﺃﻫﻢ ﻭﺳﺎﺋﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺇﻥ ﱂ ﺗﻜﻦ ﻫﻲ ﺃﳘﻬﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ؛ ﻓﺎﻷﻃﻔﺎﻝ ﻗﺪ ﻳﺘﺄﺛﺮﻭﻥ ‪‬ـﺎ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ)‪ ،(١‬ﻭﺍﻵﺑﺎﺀ ﻫﻢ ﺃﻗﺮﺏ ﻗﺪﻭﺓ ﻳﻘﻠﺪﻫﺎ ﺍﻻﺑﻦ‪ .‬ﻭﻳﻨﺘﻘﻞ ﺗﺄﺛﲑ ﺍﻟﻘﺪﻭﺓ ﻣﻨـﻬﻢ‬
‫ﺑﻘﺼﺪ ﺃﻭ ﺑﻐﲑ ﻗﺼﺪ)‪ .(٢‬ﻭﻗﺪ ﺗﻨﺒﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ –ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﺇﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺃﳘﻴﺘﻪ‪ ،‬ﻓﺘﺠﺪ‬
‫ﺃﺣﺪﻫﻢ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻪ ﻣﻌﻠﻢ ﻭﻟﺪﻩ ﻓﻴﻘﻮﻝ‪ ":‬ﻟﻴﻜﻦ ﺃﻭﻝ ﺇﺻﻼﺣﻚ ﻟﻮﻟﺪﻱ ﺇﺻﻼﺣﻚ ﻟﻨﻔﺴﻚ‪ ،‬ﻓـﺈﻥ ﻋﻴـﻮ‪‬ﻢ‬
‫ﻣﻌﻘﻮﺩﺓ ﺑﻌﻴﻨﻚ‪ ،‬ﻓﺎﳊﺴﻦ ﻋﻨﺪﻫﻢ ﻣﺎ ﺻﻨﻌﺖ‪ ،‬ﻭﺍﻟﻘﺒﻴﺢ ﻋﻨﺪﻫﻢ ﻣﺎ ﺗﺮﻛﺖ")‪.(٣‬‬
‫ﻭﺗﻨﺎﻗﺾ ﺍﻟﻘﺪﻭﺓ ﻋﺎﺋﻖ ﻟﻨﺠﺎﺡ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ؛ ﻓﻌﻨﺪﻣﺎ ﻳﺄﻣﺮ ﺍﻷﺏ ﺑﺄﻣﺮ ﻭﻳﺄﰐ ﻣﺜﻠﻪ؛ ﻓﻬﻮ‬
‫ﻳﻨﻘﺾ ﻣﺎ ﻗﺎﻟﻪ ﻷﺑﻨ ‪‬ﻪ ﺑﻔﻌﻠ ‪‬ﻪ ﻣﺎ ﻧ‪‬ﻬﻰ ﻋﻨﻪ‪ ،‬ﻭﻳ‪‬ﺴﻘﻂ ﻣﻦ ﻣﻘﺎﻡ ﺍﻟﻘﺪﻭﺓ ﻟﺪﻯ ﺍﻻﺑﻦ‪ ،‬ﻭﻳﻔﺴﺪﻩ ﻭﻳﻀﺮﻩ ﻣـﻦ‬
‫ﺣﻴﺚ ﻳﺸﻌ‪‬ﺮ ﺃﻭ ﻻ ﻳﺸﻌ‪‬ﺮ‪» ،‬ﻭﻳﻐﺪﻭ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺎﺋﻞ "ﺍﻓﻌﻞ ﻣﺎ ﺃﻗﻮﻟﻪ ﻭﻟﻴﺲ ﻣﺎ ﺃﻓﻌﻠﻪ" ﳏﺎﻭﻟـﺔ ﻓﺎﺷـﻠﺔ‬
‫ﻹﺻﻼﺡ ﺍﻟﺘﻨﺎﻗﺾ«)‪ .(٤‬ﻭ ‪‬ﻣ ﹾﻜﻤ‪‬ﻦ ﺍﳋﻄﺮ ﻫﻨﺎ ﺃﻥ ﺍﻷﺑﻨﺎﺀ ﻳﺴﺘﻐﺮﺑﻮﻥ ﻣﺎ ﻳﺮﻭﻧﻪ ﻣﻦ ﺗﻨﺎﻗﺾ ﺑﲔ ﺍﻷﻗـﻮﺍﻝ‬
‫ﻭﺍﻷﻓﻌﺎﻝ ﰲ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻵﺑﺎﺀ؛ ﻭﻳﻘﻔﻮﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻣﻮﻗﻒ ﺍﳊﺎﺋﺮ ﺍﳌﺘﺮﺩﺩ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﺄﻭﻳﻞ‪،‬‬
‫ﻭﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ ﻳﺪﺭﻛﻮﻥ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﺍﳌﺮﺀ ﺃﻥ ﳛﻤﻞ ﻛﻞ ﻣﺎ ﻳﻘﺎﻝ ﻋﻠﻰ ﳏﻤﻞ ﺍﳉﺪ‪ ،‬ﺑﻞ ﻳﺘﻀـﺢ‬
‫ﻟﺪﻳﻬﻢ ﺃﻥ ﺍﻟﺘﻄﺎﺑﻖ ﺑﲔ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﻻ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩ‪‬ﺍ ﺩﺍﺋﻤ‪‬ﺎ‪...‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﺗﺘﺸﻜﻞ‬
‫ﻟﺪﻳﻬﻢ ﻋﺪﺩ ﻣﻦ ﺍﳌﻔﻬﻮﻣﺎﺕ ﺍﻟﱵ ﺗ‪‬ﻀﻌﻒ ﺻﻼﺑﺔ ﺷﺨﺼﻴﺎ‪‬ﻢ)‪ ،(٥‬ﻭﺗ‪‬ﻔﻘﺪﻫﻢ ﺍﻟﺜﱢﻘﺔ ﰲ ﺁﺑﺎﺋﻬﻢ‪ .‬ﻭ‪‬ﻳ ‪‬‬
‫ﺼﺪ‪‬ﻕ‬
‫ﰲ ﺁﺑﺎﺋﻬﻢ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻋﺎﺭ ﻋﻠﻴﻚ ﺇﺫﺍ ﻓﻌﻠـﺖ ﻋﻈﻴﻢ‬ ‫ﻻ ﺗﻨﻪ ﻋﻦ ﺧﻠ ﹴﻖ ﻭﺗﺄﰐ ﻣﺜـﻠﻪ‬
‫ﻓﺈﺫﺍ ﺍﻧﺘﻬﺖ ﻋﻨﻪ ﻓﺄﻧﺖ ﺣﻜﻴﻢ‬ ‫ﺍﺑﺪﺃ ﺑﻨﻔﺴﻚ ﻓﺎ‪‬ﻬﺎ ﻋﻦ ﻏﻴﻬﺎ‬
‫)‪(٦‬‬
‫ﺑﺎﻟﻘﻮﻝ ﻣﻨﻚ ﻭﻳﻨﻔـﻊ ﺍﻟﺘﻌﻠﻴﻢ‬ ‫ﻓﻬﻨﺎﻙ ﻳ‪‬ﻘﺒﻞ ﻣﺎ ﺗﻘﻮﻝ ﻭﻳ‪‬ﻘﺘﺪﻯ‬

‫)‪ (١‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﺼﻔﻮﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٧ ،‬ﻫـ‪٢٠٠٦-‬ﻡ‪ ،‬ﺹ‪.٢٣‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺤﻼﻭﻱ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺪﺭﺳﺔ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٦١‬‬
‫)‪ (٣‬ﻋﺪﻧﺎﻥ ﺣﺴﻦ ﺑﺎﺣﺎﺭﺙ‪ ،‬ﻣﺴﺆﻭﻟﻴﺔ ﺍﻷﺏ ﺍﳌﺴﻠﻢ‪ ،‬ﻁ‪ ،٦‬ﺩﺍﺭ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺟﺪﺓ‪١٤١٨ ،‬ﻫـ‪١٩٩٧-‬ﻡ‪ ،‬ﺹ‪.٦٨‬‬
‫)‪ (٤‬ﺑﺎﻭﻟﻮ ﻓﺮﻳﺮﻱ‪ ،‬ﺍﳌﻌﻠﻤﻮﻥ ﺑﻨﺎﺓ ﺛﻘﺎﻓﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺣﺎﻣﺪ ﻋﻤﺎﺭ ﻭﻋﺒﺪ ﺍﻟﺮﺍﺿﻲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﳌﻴﺎﺀ ﳏﻤﺪ ﺃﲪﺪ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫‪١٤٢٥‬ﻫـ‪٢٠٠٤-‬ﻡ‪ ،‬ﺹ‪.١٢٤‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪ ،‬ﺑﻨﺎﺀ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻣﻄﺎﺑﻊ ﺃﺿﻮﺍﺀ ﺍﳌﻨﺘﺪﻯ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪ ،‬ﺹ‪.٥٩‬‬
‫)‪ (٦‬ﺃﺑﻮ ﻃﻠﺤﺔ ﻋﻤﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻧﺼﻴﺤﱵ ﻟﻶﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢٧‬‬
‫ﻭﻗﺪ ﺗﺘﻨﺎﻗﺾ ﺍﻟﻘﺪﻭﺓ ﻋﻨﺪ ﺍﻷﺑﻨﺎﺀ ﺣﱴ ﺣﲔ ﻻ ﻳﺘﻜﻠﻢ ﺍﻵﺑﺎﺀ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﺇﺫﺍ ﺍﺳﺘﺨﺪﻡ‬
‫ﺍﻷﺏ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﲢﺪﺙ ﻣﻌﻬﻢ ﺑﻄﺮﻳﻘﺔ ﺗﻔﺘﻘﺮ ﻷﺩﺏ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻟﻐﲑ ﻓـﺈﻥ ﺍﻻﺑـﻦ‬
‫ﻳﺘﻌﻠﻢ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺍﳊﻮﺍﺭ ﺩﻭﻥ ﺃﻥ ﻳﻠﻘﻨﻪ ﺍﻷﺏ ﺫﻟﻚ ﺑﺎﻟﻘﻮﻝ‪.‬‬

‫ﻭﻣﻦ ﺻﻮﺭ ﺗﻨﺎﻗﺾ ﺍﻟﻘﺪﻭﺓ ﺃﻳﻀ‪‬ﺎ ﻋﻨﺪﻣﺎ ﻳﻘﻒ ﺍﻷﺑﻮﺍﻥ ﻣﻮﻗﻔﲔ ﻣﺘﻌﺎﺭﺿﲔ ﺃﻣﺎﻡ ﺍﻻﺑﻦ ﺃﺣﺪﳘﺎ‬
‫ﻳﻄﻠﺐ ﻣﻨﻪ ﻃﻠﺒ‪‬ﺎ ﻭﺍﻵﺧﺮ ﻳﻄﻠﺐ ﺧﻼﻓﻪ‪» ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻔﺴﺪ ﺍﳌﻮﺍﺯﻳﻦ ﰲ ﺣﺴﻪ‪ ،‬ﻭﻳﺸﻌﺮﻩ ﺑﺄﻥ ﺍﻷﻣﻮﺭ ﻟﻴﺲ‬
‫ﳍﺎ ﺿﺎﺑﻂ ﳏﺪﺩ‪ ...‬ﻭﺃﻥ ﰲ ﺇﻣﻜﺎﻧﻪ ﺃﻥ ﳜﺎﻟﻒ ﺗﻌﺎﻟﻴﻢ ﺃﺣﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ«)‪.(١‬‬

‫ﻳ‪‬ﺆﺛﺮ ﺗﻨﺎﻗﺾ ﺍﻷﺑﻮﻳﻦ ﻋﻠﻰ ﺇﺣﺴﺎﺱ ﺍﻻﺑﻦ ﺑﺎﻷﻣﻦ ﰲ ﺣﻴﺎﺗﻪ ﺍﻷﺳﺮﻳﺔ‪ .‬ﺣﻴﺚ ﺃﻥ ﺍﻟﺘﺬﺑـﺬﺏ ﰲ‬
‫ﻣﻌﺎﻣﻠﺔ ﺍﻻﺑﻦ ﻛﺄﻥ ﻳﺜﺎﺏ ﻟﻌﻤ ﹴﻞ ﻣﺎ ﰒ ‪‬ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻌﺎﻣﻞ ﺑﻘﺴﻮﺓ ﻣـﻦ ﺃﺣـﺪﳘﺎ‬
‫ﻭﻳﻌﺎﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺣﺎﻧﻴﺔ ﻣﻦ ﺍﻵﺧﺮ‪...‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺗﻨﺎﻗﻀﺎﺕ ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﺔ؛ ﻳﺆﺩﻱ ﻛﻞ ﺫﻟﻚ‬
‫ﺇﱃ ﻧﺘﻴﺠﺔ ﻣﺘﻮﻗﻌﺔ ﻫﻲ ﺍﺧﺘﻼﻝ ﻣﻌﺎﻳﲑ ﺍﻻﺑﻦ ﳓﻮ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄﺄ‪ ،‬ﻭﺍﺧﺘﻼﻝ ﺗﻘﺪﻳﺮﺍﺗـﻪ ﻭﺃﺣﻜﺎﻣـﻪ‬
‫ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ)‪.(٢‬‬

‫ﻭﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﺋﻖ –ﺗﻨﺎﻗﺾ ﺍﻟﻘﺪﻭﺓ‪ -‬ﳚﺐ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺘﻠﻘﲔ ﻟﻼﺑﻦ ﻻ‬
‫ﻳ‪‬ﺜﻤﺮ ﺑﻐﲑ ﻗﺪﻭﺓ ﺻﺎﳊﺔ)‪ .(٣‬ﻭﺃﻧﻪ ﺣﲔ ﺗﺘﻨﺎﻗﺾ ﺍﻟﺮﺳـﺎﻟﺔ ﺍﻟﻠﻔﻈﻴـﺔ"ﺍﻟـﺘﻠﻘﲔ" ﻣـﻊ ﺍﻟﺮﺳـﺎﻟﺔ ﻏـﲑ‬
‫ﺍﻟﻠﻔﻈﻴﺔ"ﺍﻟﻌﻤﻞ" ﻓﺈﻥ ﺍﻷﺑﻨﺎﺀ ﳝﻴﻠﻮﻥ ﺇﱃ ﺗﺼﺪﻳﻖ ﺍﻟﺮﺳﺎﻟﺔ ﻏﲑ ﺍﻟﻠﻔﻈﻴﺔ)‪ .(٤‬ﺃﻣﺎ ﰲ ﺳﻠﻮﻛﻴﺎ‪‬ﻢ ﻓﻌﻠﻴﻬﻢ ﺃﻥ‬
‫ﺼﺪ‪‬ﻕ ﺃﻓﻌﺎﳍﻢ ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻣﺴﺘﺤﻀﺮﻳﻦ ﻣﻊ ﺫﻟﻚ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺛﻮﺍﺏ ﺍﻗﺘﺪﺍﺋﻬﻢ ﺑﺎﳌﻨﻬﺞ ﺍﻟﺘﺮﺑـﻮﻱ‬ ‫‪‬ﺗ ‪‬‬
‫ﺍﻟﺬﻱ ﺳﻨﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺳﻴﺎﺳﺔ ﺍﻷﺑﻮﻳﻦ ﻣﻮﺣﺪﺓ ﺃﻭ ﻣﺘﻘﺎﺭﺑﺔ ﲡﺎﻩ‬
‫ﺍﻻﺑﻦ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺸﻌﺮ ﺃﻥ ﻫﻨﺎﻙ ﻓﺎﺭﻗﹰﺎ ﻣﻠﺤﻮﻇﹰﺎ ﺑﲔ ﻣﻌﺎﻣﻠﺔ ﻛﻞ ﻣﻨﻬﻤﺎ ﻟﻪ)‪ ،(٥‬ﻣﻊ ﲡﻨـﺐ ﺍﻟﺘـﻮﺗﺮ ﰲ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺑﻮﻳﻦ‪-‬ﻷ‪‬ﺎ ﺗﻔﻀﻲ ﺇﱃ ﺍﻟﺘﻨﺎﻗﺾ ﺑﻴﻨﻬﻤﺎ‪ -‬ﺣﻔﺎ ﹰﻇﺎ ﻋﻠﻰ ﺃﻣﻦ ﺍﻻﺑﻦ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ ﺍﻟﻨﻔﺴﻲ‪.‬‬

‫‪ .٣‬ﺗﺴﻠﻂ ﺍﻵﺑﺎﺀ‪:‬‬

‫)‪ (١‬ﳏﻤﺪ ﻗﻄﺐ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪ ،٦‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٦ ،‬ﻫـ‪١٩٨٦-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.١١٥‬‬
‫)‪ (٢‬ﻣﻴﺴﺮﺓ ﻃﺎﻫﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﻨﻔﺴﻲ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٤ ،‬ﻫـ‪١٩٩٣-‬ﻡ‪ ،‬ﺹ‪.١٠٦‬‬
‫)‪ (٣‬ﳏﻤﺪ ﻗﻄﺐ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.١٢٢‬‬
‫)‪ (٤‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٩‬‬
‫)‪ (٥‬ﳏﻤﺪ ﻗﻄﺐ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.١١٥‬‬
‫ﻼ‪ ،‬ﻛﺤﺎﺟﺘـﻪ ﺇﱃ ﺍﻷﻣـﻦ‪ ،‬ﻭﺍﳊـﺐ‬ ‫ﻟﻼﺑﻦ ﺣﺎﺟﺎﺕ ﻧﻔﺴﻴﺔ ﻻﺯﻣﺔ ﻟﻨﻤﻮﻩ ﳕﻮ‪‬ﺍ ﺳﻠﻴﻤ‪‬ﺎ ﻣﺘﻜﺎﻣ ﹰ‬
‫ﻭﺍﻟﺘﻘﺒﻞ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺍﻻﻧﺘﻤﺎﺀ‪ ،‬ﻭﺍﳊﺮﻳﺔ ﻭﺍﻻﺳﺘﻘﻼﻝ‪» .‬ﻭﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺳﺮﻳﺔ ﺍﻟﺴﻮﻳﺔ ﺗﻌﲏ‬
‫‪‬ﻴﺌﺔ ﺍﳌﻨﺎﺥ ﺍﳌﻼﺋﻢ ﻟﻸﺑﻨﺎﺀ ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ ﻟﻴﺸﺒﻮﺍ ﺻﺤﻴﺤﻲ ﺍﳉﺴﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻔﺲ ﻭﺗﻠﺒﻴﺔ ﺣﺎﺟـﺎ‪‬ﻢ‬
‫ﻼ ﺍﳚﺎﺑﻴ‪‬ﺎ ﺳﻠﻴﻤ‪‬ﺎ«)‪.(١‬‬
‫ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻭﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺻﺔ ﳍﻢ ﺣﱴ ﻳﺘﻔﺎﻋﻠﻮﺍ ﻣﻊ ﳎﺘﻤﻌﻬﻢ ﺗﻔﺎﻋ ﹰ‬

‫ﻭﰲ ﺑﻌﺾ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺗﺴﻮﺩ ﻋﻼﻗﺎﺕ ﺗﻔﺘﻘﺮ ﺇﱃ ﺍﳊﺐ ﻭﺍﳊﻨﺎﻥ‪ ،‬ﻭﺍﻟـﺪﻋﻢ ﺍﻟﻨﻔﺴـﻲ‪،‬‬
‫ﻭﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﳊﻮﺍﺭ ﺑﲔ ﺃﻃﺮﺍﻑ ﺍﻟﻌﺎﺋﻠﺔ‪ ،‬ﻭﲞﺎﺻﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ .‬ﻭﺗﺴﻮﺩ ﻓﻴﻬﺎ ﺃﺳـﺎﻟﻴﺐ ﺍﻟﺘﺴـﻠﻂ‬
‫ﻭﺍﻧﻔﻌﺎﻻﺕ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﺇﳚﺎﺩ ﺍﳊﻠﻮﻝ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻘﻬﺮ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳌﻨﺎﺥ ﺍﻟﺘﺴﻠﻄﻲ ﻳﻔﺮﺽ ﺍﻵﺑﺎﺀ‬
‫ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ﺃﳕﺎﻁ ﺳﻠﻮﻛﻬﻢ ﻭﺣﺮﻛﺎ‪‬ﻢ‪ ،‬ﻭﻻ ﻳﺴﻤﺢ ﳍﻢ ﺑﺈﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ ﺃﻭ ﺍﻻﻋﺘﺮﺍﺽ)‪.(٢‬‬
‫)‪(٣‬‬
‫ﻭﻳﻘﻮﻡ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺴﻠﻂ ﺍﻟﺘﺮﺑﻮﻱ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻹﻟﺰﺍﻡ ﻭﺍﻹﻛﺮﺍﻩ ﻭﺍﻹﻓﺮﺍﻁ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﻠﻄﺔ‬
‫ﺍﻷﺑﻮﻳﺔ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﻤﻮﺩﻳﺔ ﺑﲔ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺼﻐﲑ‪ ،‬ﺑـﲔ ﺍﻟﻘـﻮﻱ ﻭﺍﻟﻀـﻌﻴﻒ‪،‬‬
‫ﻭﻳ‪‬ﻤﺎﺭﺱ ﻓﻴﻪ ﺍﻟﻌﻨﻒ ﺑﺄﺷﻜﺎﻟﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ)‪.(٤‬‬
‫ﻭﻟﺘﺴﻠﻂ ﺍﻵﺑﺎﺀ ﺁﺛﺎﺭ ﺗﺮﺑﻮﻳﺔ ﺳﻠﺒﻴﺔ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ﻓـ»ﺍﻟﻌﻘﻮﺑﺔ ﻭﺍﻟﻘﺴﻮﺓ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻄﻔـﻞ‬
‫ﺗﻌﺮﻗﻞ ﳕﻮﻩ ﺍﻟﺴﻮﻱ‪ ،‬ﻭﺗﺆﺩﻱ ﺇﱃ ﻋﻜﺲ ﻣﺎ ﻳﻨﺘﻈﺮ ﻣﻨﻬﺎ«)‪ ،(٥‬ﻭﻗﺪ ﺗﺆﺩﻱ ﺇﱃ ﻋﺪﻡ ﺗﻘﺪﻳﺮ ﺍﻟـﺬﺍﺕ)‪.(٦‬‬
‫ﻭﻭﺟﻮﺩ ﺣﻮﺍﺟﺰ ﻧﻔﺴﻴﺔ ﻭﺗﺮﺑﻮﻳﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ)‪ ،(٧‬ﻭﺭﲟﺎ ﺃﺛﺮﺕ ﻋﻠﻰ ﺗﻜﻮﻳﻦ ﻫﻮﻳﺔ ﺍﻻﺑﻦ‪ ،‬ﻓﻔـﻲ‬
‫ﺩﺭﺍﺳﺔ ﺍﺳﺘﻬﺪﻓﺖ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺗﺄﺛﲑ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺳﺮﻳﺔ ﻋﻠﻰ ﺗﺸﻜﻴﻞ ﺍﳍﻮﻳﺔ ﻟﺪﻯ ﺍﻟﺸﺒﺎﺏ ﺍﳉﺎﻣﻌﻲ‪ ،‬ﻣﻦ‬
‫ﺧﻼﻝ ﺍﺳﺘﻘﺼﺎﺀ ﺃﺳﺎﻟﻴﺐ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﺔ –ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟـﺮﻓﺾ‪ ،‬ﻭﺍﻟﺘﺴـﺎﻣﺢ ﻭﺍﻟﻘﺴـﻮﺓ‪،‬‬
‫ﻭﺗﺸﺠﻴﻊ ﺍﻻﳒﺎﺯ ﻭﺇﻋﺎﻗﺔ ﺍﻹﳒﺎﺯ‪ -‬ﻟﻸﺑﻨﺎﺀ ﰲ ﻣﺮﺍﺗﺐ ﺍﳍﻮﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ )ﲢﻘﻖ ﺍﳍﻮﻳﺔ‪ ،‬ﺗﻮﻗﻒ ﺍﳍﻮﻳﺔ‪ ،‬ﺇﻋﺎﻗﺔ‬
‫ﺍﳍﻮﻳﺔ‪ ،‬ﺗﺸﺘﺖ ﺍﳍﻮﻳﺔ(‪ .‬ﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﺟﻮﻫﺮﻳﺔ ﺑﲔ ﻣﺮﺍﺗﺐ ﺍﳍﻮﻳﺔ ﰲ ﺃﺳـﺎﻟﻴﺐ‬

‫)‪ (١‬ﺣﺴﻦ ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﳌﻌﻄﻲ‪ ،‬ﺍﳌﻨﺎﺥ ﺍﻷﺳﺮﻱ ﻭﺷﺨﺼﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٤ ،‬ﻡ‪ ،‬ﺹ‪.١١٩‬‬
‫)‪ (٢‬ﻋﻠﻲ ﺃﺳﻌﺪ ﻭﻃﻔﻪ‪،‬ﺑﻨﻴﺔ ﺍﻟﺴﻠﻄﺔ ﻭﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺴﻠﻂ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ‪،‬ﻁ‪،٢‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ‪،‬ﺑﲑﻭﺕ‪٢٠٠٠،‬ﻡ‪،‬ﺹ‪٢٨‬‬
‫)‪ (٣‬ﻳ‪‬ﻔﺮﻕ ﻋﻠﻲ ﻭﻃﻔﻪ ﰲ ﻛﺘﺎﺑﻪ )ﺑﻨﻴﺔ ﺍﻟﺴﻠﻄﺔ ﻭﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺴﻠﻂ ﺍﻟﺘﺮﺑﻮﻱ(‪ ،‬ﺹ‪ .١٣٢‬ﺑﲔ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﺘﺴﻠﻂ‪ ،‬ﺣﻴﺚ ﺗﻨﻄﻠﻖ ﺍﻟﺴﻠﻄﺔ ﻣﻦ ﺃﺳﺲ‬
‫ﺛﻘﺎﻓﻴﺔ ﻭﺃﺧﻼﻗﻴﺔ ﻭ‪‬ﺪﻑ ﺇﱃ ﲢﻘﻴﻖ ﻣﺼﺎﱀ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ‪،‬ﺃﻣﺎ ﺍﻟﺘﺴﻠﻂ ﻓﻬﻮ ﺇﻓﺮﺍﻁ ﰲ ﳑﺎﺭﺳﺔ ﺍﻟﺴﻠﻄﺔ ﻭﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻹﻛﺮﺍﻩ ﻭﺍﻟﻘﻬﺮ‪.‬‬
‫)‪ (٤‬ﻋﻠﻲ ﺃﺳﻌﺪ ﻭﻃﻔﻪ‪ ،‬ﺑﻨﻴﺔ ﺍﻟﺴﻠﻄﺔ ﻭﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺴﻠﻂ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ‪،‬ﻁ‪ ،٢‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢٧‬‬
‫)‪ (٥‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٧،‬ﻫـ‪١٩٩٧-‬ﻡ‪ ،‬ﺹ‪.١٢٧‬‬
‫)‪ (٦‬ﳏﻤﺪ ﺯﻳﺎﺩ ﲪﺪﺍﻥ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﺼﻌﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺩﻣﺸﻖ‪٢٠٠٥ ،‬ﻡ‪ ،‬ﺹ‪.١٩‬‬
‫)‪ (٧‬ﻋﻠﻲ ﺃﺳﻌﺪ ﻭﻃﻔﻪ‪ ،‬ﺑﻨﻴﺔ ﺍﻟﺴﻠﻄﺔ ﻭﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺴﻠﻂ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢٨‬‬
‫ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﺔ‪ ،‬ﺣﻴﺚ ﻳﺴﻮﺩ ﺍﻹﺣﺴﺎﺱ ﺑﺈﳚﺎﺑﻴﺔ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﺔ ﻛﻠﻤﺎ ﺍﲡﻬﻨﺎ ﳓﻮ ﲢﻘﻴﻖ ﺍﳍﻮﻳﺔ‪ ،‬ﻛﻤﺎ‬
‫ﻳﺴﻮﺩ ﺍﻹﺣﺴﺎﺱ ﺑﺴﻠﺒﻴﺔ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﺔ ﻛﻠﻤﺎ ﺳﺎﺩﺕ ﺣﺎﻟﺔ ﺍﻟﺘﺸﺘﺖ ﰲ ﺍﳍﻮﻳﺔ)‪.(١‬‬

‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﺑﻦ ﺧﻠﺪﻭﻥ)‪ (٢‬ﰲ ﻣﻘﺪﻣﺘﻪ ﺇﱃ ﺁﺛﺎﺭ ﺍﻟﺘﺴﻠﻂ ﻭﺍﻟﻘﻬﺮ ﺑﻘﻮﻟﻪ‪» :‬ﻣـﻦ ﻛـﺎﻥ ﻣﺮﺑـﺎﻩ‬
‫ﺍﻟﻌ‪‬ﺴﻒ ﻭﺍﻟﻘﻬﺮ‪ ...‬ﺳﻄﺎ ﺑﻪ ﺍﻟﻘﻬﺮ‪ ،‬ﻭﺿﻴﻖ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﰲ ﺍﻧﺒﺴﺎﻃﻬﺎ‪ ،‬ﻭﺫﻫﺐ ﺑﻨﺸﺎﻃﻬﺎ‪ ،‬ﻭﺩﻋـﺎﻩ ﺇﱃ‬
‫ﺍﻟﻜﺴﻞ ﻭﲪﻞ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺒﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻈﺎﻫﺮ ﺑﻐﲑ ﻣﺎ ﰲ ﺿﻤﲑﻩ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻧﺒﺴﺎﻁ ﺍﻷﻳـﺪﻱ‬
‫ﺑﺎﻟﻘﻬﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﹼﻤﻪ ﺍﳌﻜﺮ ﻭﺍﳋﺪﻳﻌﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﺻﺎﺭﺕ ﻟﻪ ﻫﺬﻩ ﻋﺎﺩﺓ ﻭﺧﻠﻘﹰﺎ«)‪.(٣‬ﻭﲣﺘﻠـﻒ ﺩﺭﺟـﺎﺕ‬
‫ﺗﺴﻠﻂ ﺍﻵﺑﺎﺀ ﻭﻭﺿﻮﺡ ﺃﺛﺎﺭﻩ ﻭﻣﻈﺎﻫﺮﻩ‪ ،‬ﺣﱴ ﺃﻥ ﻣﻨﻬﺎ ﻣﺎ ﻳﺸﺘﺪ ﻓﻴﻤﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﻋﺎﺋﻘﹰﺎ ﻣﺴـﺘﻘﻼ ﻣـﻦ‬
‫ﻋﻮﺍﺋﻖ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻛﻌﺪﻡ ﺍﺣﺘﺮﺍﻡ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻻﺑﻦ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻋﺘـﺮﺍﻑ ﺑﺎﺳـﺘﻘﻼﻟﻴﺘﻪ‪،‬‬
‫ﻭﻋﺪﻡ ﻣﺸﺎﺭﻛﺘﻪ ﰲ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﻭﺗﻔﺮﺩ ﺍﻷﺑﻮﻳﻦ ﺃﻭ ﺍﺣﺪﳘﺎ ﺑﺎﻟﺮﺃﻱ‪.‬‬
‫ﻭﻻ ﻳﻌﲏ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﺴﻠﻂ‪ ،‬ﺍﻧﺘﻬﺎﺝ ﺍﻵﺑﺎﺀ ﻟﻠﺘﺴﻴﺐ‪ ،‬ﻭﻫﻮ ﺃﻻ ﳝﺎﺭﺱ ﺍﻵﺑﺎﺀ ﺃﻱ ﺳﻠﻄﺔ ﻋﻠﻰ‬
‫ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﻊ ﺍﻹﺫﻋﺎﻥ ﺍﳌﺒﺎﺷﺮ ﻟﺮﻏﺒﺎ‪‬ﻢ‪ ،‬ﻭﺍﻟﺘﺴﺎﻫﻞ ﰲ ﻣﻄﺎﻟﺒﺘﻬﻢ ﺑﺎﻟﺘﺼﺮﻑ ﺣﺴﺐ ﺍﻷﻧﻈﻤﺔ ﻭﺍﻟﻀﻮﺍﺑﻂ‬
‫ﺍﶈﺪﺩﺓ)‪ .(٤‬ﻓﻠﻠﺘﺴﻴﺐ ﺃﻳﻀ‪‬ﺎ ﺁﺛﺎﺭ ﺳﻠﺒﻴﺔ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ‪ .‬ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻵﺑﺎﺀ ﻣﻦ ﻳﺒﺎﻟﻎ ﻭﻳﺴـﺮﻑ ﰲ ﺗـﺪﻟﻴﻞ‬
‫ﺴ ‪‬ﻮﻑ ﻓﻄﺎﻣﻪ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺫﺍﺗﻪ)‪.(٥‬‬
‫ﺍﻟﻄﻔﻞ ﻟﺪﺭﺟﺔ ﺗﻌﻴﻖ ﳕﻮ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﻋﻨﺪﻩ ﻭ‪‬ﺗ ‪‬‬
‫ﻓﻌﻠﻰ ﺍﻵﺑﺎﺀ ﺇﺗﺒﺎﻉ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺘﻮﺳﻂ ﰲ ﺃﻣﺮ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﻟﻜﻞ ﻣﻘﺎﻡ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ﻣﻦ‬
‫ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻣﻊ ﺃﳘﻴﺔ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﺑﲔ ﺍﻷﺑﻨـﺎﺀ‪ .‬ﻓـﺎﻟﻌﻄﻒ ﻭﺍﳊﻨـﺎﻥ‬
‫ﻭﺍﺣﺘﺮﺍﻡ ﻛﻴﺎﻥ ﺍﻻﺑﻦ ﺃﻣﺮﺍﻥ ﺿﺮﻭﺭﻳﺎﻥ ﻟﺘﻘﺮﻳﺒﻪ ﻣﻨﺎ‪ ،‬ﻭﺇﺷﺎﻋﺔ ﺍﻟﺜﻘﺔ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻋﻨـﺪﻩ)‪ .(٦‬ﻭﺍﺳـﺘﺨﺪﺍﻡ‬
‫ﺍﻟﺸﺪﺓ ﻭﺍﻟﺴﻠﻄﺔ ﻣﻌﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﱵ ﻻ ﺷﺒﻬﺔ ﻓﻴﻬﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﱵ ﲢﺘﻤـﻞ ﺍﻟﺸـﺒﻬﺔ‬
‫ﻓﺎﻷﺻﻞ ﺃﻥ ﻳﺒﺪﺃ ﺑﺎﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ)‪ .(٧‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ﺑﺎﻟﺮﻓﻖ ﰲ ﺍﻷﻣـﻮﺭ ﻛﻠـﻬﺎ‪،‬‬
‫ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﻌﻦ ﻋﺎﺋﺸﺔ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪-‬ﺯﻭﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ ،‬ﺃﹶﻥ‬

‫)‪ (١‬ﺣﺴﻦ ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﳌﻌﻄﻲ‪ ،‬ﺍﳌﻨﺎﺥ ﺍﻷﺳﺮﻱ ﻭﺷﺨﺼﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٥‬‬
‫)‪ (٢‬ﻫﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﳌﺆﺭﺥ‪ ،‬ﺍﻟﻌﺎﱂ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺒﺤﺎﺛﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٨٠٨‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪.(٣٣٠ ،‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﺿﺒﻂ ﻭﺷﺮﺡ‪ :‬ﳏﻤﺪ ﺍﻻﺳﻜﻨﺪﺭﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٦ ،‬ﻫـ‪-‬‬
‫‪٢٠٠٦‬ﻡ‪ ،‬ﺹ‪.٤٩٦‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺯﻳﺎﺩ ﲪﺪﺍﻥ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﺼﻌﺐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٧‬‬
‫)‪ (٥‬ﻣﻴﺴﺮﺓ ﻃﺎﻫﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﻨﻔﺴﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٠٤‬‬
‫)‪ (٦‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ،‬ﺍﻵﺑﺎﺀ ﻭﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪١٤١٦ ،‬ﻫـ‪١٩٩٥-‬ﻡ‪ ،‬ﺹ‪.٣٧‬‬
‫)‪ (٧‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﺻﻴﲏ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﻨﺒﻮﻱ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٥٣‬‬
 ‫א‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴ ‪‬ﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﳍﺎ ﳛﺜﻬﺎ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﰲ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ‪] :‬‬
‫א [)‪ .(١‬ﻭﺇﺗﺒﺎﻋـﺎ‬ ‫א‬ ‫א‬ ‫א‬
‫ﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﱂ ﻳﻜﻦ ﺍﻟﻌﻘﺎﺏ ‪‬ﺞ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻣﻊ ﺍﺑﻨﺘـﻪ ﻋﺎﺋﺸـﺔ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﺑﻞ ﻛﺎﻥ ﻳﻌﺎﺗﺒﻬﺎ‪ ،‬ﻭﻗﺪ ﺑﻮﺏ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑ‪‬ﺎﺏ‪ :‬ﹶﻃ ‪‬ﻌ ﹺﻦ ﺍﻟ ﱠﺮﺟ‪ ‬ﹺﻞ ﺍ‪‬ﺑ‪‬ﻨ‪‬ﺘﻪ‪ ‬ﻓ‪‬ـﻲ‬
‫ﺏ‪ ،‬ﺟﺎﺀ ﻓﻴﻪ ﺃﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﹶﻟﺖ‪] :‬‬
‫ﺻ ‪‬ﺮ ‪‬ﺓ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﺘ‪‬ﺎ ﹺ‬
‫ﺍﹾﻟﺨ‪‬ﺎ ‪‬‬
‫א‬ ‫א‬ ‫א‬
‫[)‪.(٢‬‬

‫‪ .٤‬ﺍﳊﹸﻜﻢ ﺍﳌﹸﺴﺒﻖ ﻋﻠﻰ ﺍﻻﺑﻦ‪:‬‬

‫ﲦﺔ ﺭﺃﻱ ﻣﺆﺩﺍﻩ‪ :‬ﺃﻥ ﻓﻜﺮﺓ ﺍﻟﻔﺮﺩ ﻋﻦ ﻧﻔﺴﻪ ﻫﻲ ﺍﻧﻌﻜﺎﺱ ﻣﺒﺎﺷﺮ ﻟﻔﻜﺮﺓ ﺍﻵﺧﺮﻳﻦ ﻋﻨـﻪ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﻔﺮﺩ ﻳﺒﲏ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﻋﻼﻗﺎﺗﻪ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻟﺮﺃﻱ ﺍﻟﺴﺎﺋﺪ ﻓﻴﻪ)‪ ،(٣‬ﻭﳝﻜﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‬
‫ﰲ ﺑﻨﺎﺀ ﺛﻘﺔ ﺍﻻﺑﻦ ﺑﻘﺪﺭﺍﺗﻪ ﻭﺇﻣﻜﺎﻧﺎﺗﻪ‪ ،‬ﻭﺗﻜﻮﻳﻦ ﺭﺃﻱ ﺍﳚﺎﰊ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﳚﻌﻠﻪ ﻳﺴﻌﻰ ﻟﺘﺄﻛﻴﺪ ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﳊﺴﻨﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻘﻮﻳﺔ ﻣﻊ ﺍﻵﺑﺎﺀ‪.‬‬
‫ﻭﺍﳊﹸﻜﻢ ﺍﳌﹸﺴﺒﻖ ﻋﻠﻰ ﺍﻻﺑﻦ ﻳﻌﲏ ﺍﲣﺎﺫ ﺳﻴﺎﺳﺔ ﻣﻘﺮﺭﺓ ﺳﻠﻔﹰﺎ ﻻ ﺗﺘﻐﲑ ﻣﻬﻤﺎ ﺗﻐﲑ ﺍﳌﻮﻗﻒ‪ ،‬ﻳﺄﰐ‬
‫ﻧﺘﻴﺠﺔ ﺍﻧﻄﺒﺎﻉ ﻗﺪ ﻳﺼﻞ ﳊﺪ ﺍﻻﻗﺘﻨﺎﻉ ﺑﺄﻥ ﺳﻠﻮﻙ ﺍﻻﺑﻦ ﺛﺎﺑﺖ ﰲ ﲨﻴﻊ ﺍﳌﻮﺍﻗﻒ‪ .‬ﻭﺍﻟﺘﻄﺮﻑ ﰲ ﻫـﺬﺍ‬
‫ﺍﳊﹸﻜﻢ ﻣ‪‬ﻔﺴﺪ ﻟﻼﺑﻦ ﰲ ﻛﻠﺘﺎ ﺣﺎﻟﺘﻴﻪ‪ ،‬ﻓﺎﳊﹸﻜﻢ ﻋﻠﻰ ﺍﻻﺑﻦ ﺑﺄﻧﻪ ﻣﺼﻴﺐ ﰲ ﺳﻠﻮﻛﻪ ﺩﺍﺋﻤ‪‬ﺎ‪-‬ﻧﺘﻴﺠﺔ ﺩﻻﻝ‬
‫ﺃﻭ ﺛﻘﺔ ﻣﻔﺮﻃﺔ ﻣﻦ ﺍﻷﺑﻮﻳﻦ‪ -‬ﻳﻐﺮﻳﻪ ﺑﺎﳌﺨﺎﻟﻔﺔ ﻭﺍﻻﻏﺘﺮﺍﺭ ﺑﺎﻟﻨﻔﺲ‪ .‬ﻭﺍﳊﹸﻜﻢ ﺍﻟﺪﺍﺋﻢ ﻋﻠﻰ ﺍﻻﺑﻦ ﺑﺄﻧﻪ ﻟـﻦ‬
‫ﻳﻔﻠﺢ ﻭﻟﻦ ﻳ‪‬ﺤﺴﻦ ﰲ ﺳﻠﻮﻛﻪ‪-‬ﻧﺘﻴﺠﺔ ﺗﺴﻠﻂ ﻭﻇﻠﻢ ﺍﻷﺑﻮﻳﻦ ﺃﻭ ﺃﺣﺪﳘﺎ‪» -‬ﻳﻴﺌﺴﻪ ﻣﻦ ﺗﻐـﻴﲑ ﻣﺸـﺎﻋﺮ‬
‫ﻭﺍﻟﺪﻳﻪ ﳓﻮﻩ ﻣﻬﻤﺎ ﻋﺪ‪‬ﻝ ﻣﻦ ﺳﻠﻮﻛﻪ ﻭﺃﺻﻠﺢ ﻣﻦ ﻋﻴﻮﺑﻪ«)‪ (٤‬ﻭﺑﲔ ﺍﻟﻄﺮﻓﲔ ﺩﺭﺟﺎﺕ ﻣﺘﻔﺮﻗﺔ‪ .‬ﻭﺍﳊﺎﻟـﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﺃﺷﺪ ﺧﻄﺮ‪‬ﺍ ﻋﻠﻰ ﺍﻻﺑﻦ؛ ﻷﻧﻪ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﺮﺃﻱ ﺍﻟﺴﺎﺑﻖ ﺳﻴﻘﺘﻨﻊ ﺍﻻﺑﻦ ﺑﺎﻷﻓﻜﺎﺭ ﺍﻟﺴـﻠﺒﻴﺔ ﻋﻨـﻪ‪،‬‬
‫ﻭﻳﺴﻌﻰ ﻟﺘﺄﻛﻴﺪﻫﺎ ﰲ ﺷﺨﺼﻴﺘﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﻋﻼﻗﺘﻪ ﺑﺄﺑﻮﻳﻪ ﺗﺘﺄﺛﺮ ﻓﺘﺼـﺒﺢ ﺃﻛﺜـﺮ‬
‫ﺳﻠﺒﻴﺔ‪ ،‬ﻭﺗﻔﻘﺪ ﺍﻟﺘﻮﺍﺻﻞ ﺍﳌﻄﻠﻮﺏ ﻓﻴﻬﺎ؛ ﺑﺴﺒﺐ ﺷﻌﻮﺭ ﺍﻻﺑﻦ ﺑﻌﺪﻡ ﺍﻟﻌﺪﻝ ﰲ ﻣﻌﺎﻣﻠﺘﻪ‪ ،‬ﻭﺍﻟﻈﻠـﻢ ﻣـﻦ‬
‫ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﻟﻪ‪.‬‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺮﻓﻖ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٢٥٩٣‬ﺹ‪.(٢٠٠٣‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺑﺎﺏ‪ :‬ﻃﻌﻦ ﺍﻟﺮﺟﻞ ﺍﺑﻨﺘﻪ ﰲ ﺍﳋﺎﺻﺮﺓ ﻋﻨﺪ ﺍﻟﻌﺘﺎﺏ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ‪ ،٤٩٥٢‬ﺹ ‪.(٢٠١٠‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺸﻲ‪ ،‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺪﻋﻮﻱ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﻠﻢ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٥ ،‬ﻫـ‪ ،‬ﺹ‪.٢٦٢‬‬
‫)‪ (٤‬ﳏﻤﺪ ﻗﻄﺐ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٦‬‬
‫ﻭﳑﺎ ﻳﺴﺎﻋﺪ ﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﺋﻖ ﺗﻮﻗﻒ ﺍﻷﺑﻮﻳﻦ ﻋﻦ »ﺗﺼﻴﺪ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻫﺎ‬
‫ﻭﺇﺑﺮﺍﺯﻫﺎ‪ ،‬ﻭﺇﳘﺎﻝ ﺍﻟﻨﺠﺎﺣﺎﺕ«)‪ ،(١‬ﻭﺍﻟﺘﻮﺟﻪ ﳓﻮ ﺍﻹﻧﺼﺎﺕ ﻟﻼﺑﻦ‪ ،‬ﻭﺗﺮﻛﻪ ﻳ‪‬ﻌﱪ ﻋﻦ ﺭﺃﻳﻪ ﺩﻭﻥ ﺧﻮﻑ‪،‬‬
‫ﻭﺇﻋﻄﺎﺅﻩ ﺍﻟﻔﺮﺻﺔ ﻟﺘﺤﺴﲔ ﺳﻠﻮﻛﻪ‪ .‬ﻣﻊ ﳏﺎﻭﻟﺔ ﺍﻷﺑﻮﻳﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻻﺑﻦ ﻭﻓـﻖ ﻣﻌﻄﻴـﺎﺕ ﺍﳌﻮﻗـﻒ‬
‫ﺍﳉﺪﻳﺪ‪ ،‬ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﺗﻔﻬﻢ ﻣﺸﺎﻋﺮ ﺍﻻﺑﻦ‪ ،‬ﻭﺗ‪‬ﺤﻤ‪‬ﻠﻪ ﺟﺰ ًﺀ ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺣـﱴ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺻﻐﲑ‪‬ﺍ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺭﺅﻳﺔ ﺍﻟﻮﺿﻊ ﻣﻦ ﺧﻼﻝ ﻋﻴﲏ ﺍﻟﻄﻔﻞ‪ ،‬ﻓﻬﺬﺍ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺍﻹﻧﺼﺎﺕ ﺑﺸﻜﻞ‬
‫ﺃﻓﻀﻞ‪ ،‬ﻭﻋﻠﻰ ﺗﺄﺧﲑ ﺍﳊﻜﻢ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﻟﻔﻬﻢ)‪.(٢‬‬

‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﱵ ﳍﺎ ﺻﻔﺔ ﺍﻟﺘﺄﺛﲑ ﺍﳌﹸﺒﺎﺷﺮ ﰲ ﻃﺮﻳﻖ ﺣﺼﻮﻝ ﺣﻮﺍﺭ ﻓﻌ‪‬ﺎﻝ)‪ (٣‬ﺑﲔ ﺍﻵﺑـﺎﺀ‬
‫ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺇﺣﺴﺎﺱ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﺍﺣﺪﳘﺎ ﺑﻌﺪﻡ ﺟﺪﻭﻯ ﺍﳊﻮﺍﺭ‪.‬‬ ‫ƒ‬
‫ﺿﻌﻒ ﺍﻟﺜﻘﺔ ﻭﺍﻟﺘﻔﺎﻫﻢ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬ ‫ƒ‬
‫ﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﺰﺍﺋﺪﺓ ﻭﺍﻟﻐﻀﺐ ﺍﻟﺸﺪﻳﺪ‪.‬‬ ‫ƒ‬
‫ﺿﻌﻒ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﳉﻬﻞ ﲟﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﺼﺮ‪.‬‬ ‫ƒ‬
‫ﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻵﺑﺎﺀ ﰲ ﺃﻋﻤﺎﳍﻢ ﻭﰲ ﺍﳌﱰﻝ‪ ،‬ﻭﺗﺴﺒﺐ ﺿﻴﻖ ﺍﻟﻮﻗﺖ ﻋﻦ ﺍﳊﻮﺍﺭ‪.‬‬ ‫ƒ‬
‫ﻋﺪﻡ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﻭﺁﺩﺍﺑﻪ ﻣﻨﺬ ﺍﻟﺼﻐﺮ‪.‬‬ ‫ƒ‬
‫ﺍﻓﺘﻘﺎﺭ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﻜﺎﻓﻴﺔ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ)‪.(٤‬‬ ‫ƒ‬
‫ﻋﺪﻡ ﺇﳌﺎﻡ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﺃﺣﺪﳘﺎ ﲟﻬﺎﺭﺍﺕ ﺍﳊﻮﺍﺭ‪.‬‬ ‫ƒ‬
‫ﻋﺪﻡ ﺍﻹﻧﺼﺎﺕ‪ ،‬ﻭﻣ‪‬ﻘﺎﻃﻌﺔ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ƒ‬
‫ﺍﻟﻠﻮﻡ ﰲ ﻣﻮﻗﻒ ﺍﳌﺼﺎﺭﺣﺔ ﺑﺎﳋﻄﺄ‪.‬‬ ‫ƒ‬
‫ﺍﻋﺘﻘﺎﺩ ﻟﺰﻭﻣﻴﺔ ﺗﻄﺎﺑﻖ ﺍﻷﻓﻜﺎﺭ ﺑﲔ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪.‬‬ ‫ƒ‬

‫)‪ (١‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻳﺐ‪ ،‬ﺍﶈﺎﻭﺭ ﺍﶈﺘﺮﻑ ﺃﺩﺏ ﻭﻣﻬﺎﺭﺍﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻟﺴﻼﻡ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪ ،‬ﺹ‪.١٣٨‬‬
‫)‪ (٢‬ﺳﻜﻮﺕ ﺑﺮﺍﻭﻥ‪ ،‬ﺍﻟﺘﻔﺎﻭﺽ ﻣﻊ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﻧﺒﻴﻠﺔ ﺟﻮﻫﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﺩﻣﺸﻖ‪١٤٢٨ ،‬ﻫـ‪٢٠٠٧-‬ﻡ‪ ،‬ﺹ‪.١٢٢‬‬
‫)‪ (٣‬ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﺎﱠﻝ ‪-‬ﺍﻹﳚﺎﰊ‪ -‬ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﳛﺼﻞ ﻓﻴﻪ ﺃﺛﺮ ﻭﲡﺎﻭﺏ ﻣﻦ ﻃﺮﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺗﺼﺎﻟﻴﺔ ﻳﺆﺩﻱ ﻻﺳﺘﺠﺎﺑﺔ ﻣﻌﺮﻓﻴﺔ ﺃﻭ ﺳﻠﻮﻛﻴﺔ ﻟﺪﻯ ﺍﻻﺑﻦ‬
‫ﻭﳛﻘﻖ ﺍﳍﺪﻑ ﻣﻨﻪ‪ ،‬ﻓﻼ ﻳﺘﺤﻮﻝ ﺇﱃ ﳏﺎﺿﺮﺓ ﻳﻔﻘﺪ ﻓﻴﻬﺎ ﻫﺪﻓﻪ ﺃﻭ ﻭﺿﻮﺡ ﻣﻀﻤﻮﻧﻪ‪.‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﳉﻮﺍﺩ‪ ،‬ﻛﻴﻒ ﲢﺎﻭﺭ ﺃﺑﻨﺎﺀﻙ ﻭﺗﺴﺘﻤﺘﻊ ‪‬ﺬﺍ ﺍﳊﻮﺍﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪،‬‬
‫ﺹ‪.٥٦-٥٣‬‬
‫ƒ ﺍﻋﺘﻘﺎﺩ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﻋﺪﻡ ﺃﻫﻠﻴﺔ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻟﻠﺤﻮﺍﺭ‪ :‬ﻛﺄﻥ ﻳﻨﻈﺮ ﺍﻵﺑﺎﺀ ﺇﱃ ﺍﻷﺑﻨﺎﺀ ﻋﻠـﻰ‬
‫ﺃ‪‬ﻢ ﺻﻐﺎﺭ ﻭﻻ ﻳﺪﺭﻛﻮﻥ ﻣﺎ ﻳﺘﻢ ﺍﳊﻮﺍﺭ ﺣﻮﻟﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻨﻈﺮ ﺍﻷﺑﻨﺎﺀ ﻟﻶﺑﺎﺀ ﻋﻠﻰ ﺃ‪‬ﻢ ﻣﻦ ﺟﻴﻞ ﺳـﺎﺑﻖ‬
‫ﻣﺘﺨﻠﻒ ﻋﻠﻤﻴ‪‬ﺎ ﻭﺗﻘﻨﻴ‪‬ﺎ‪.‬‬

‫א‬ ‫א‬ ‫מא‬ ‫א‬ ‫א‬ ‫‪:‬‬ ‫א‬ ‫א‬

‫ﻳ‪‬ﻌﺪ ﺍﻻﺗﺼﺎﻝ ﻭﺳﻴﻠﺔ ﺍﻷﻓﺮﺍﺩ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﻭﺟﻬﺎﺕ ﻧﻈﺮﻫﻢ ﻭﺁﺭﺍﺋﻬﻢ ﻭﺇﻳﺼـﺎﻝ ﻣﻘﺘﺮﺣـﺎ‪‬ﻢ‪،‬‬
‫ﻭﺗﻠﻘﻲ ﺃﻓﻜﺎﺭ ﺍﻵﺧﺮﻳﻦ ﻭﻛﺎﻓﺔ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﱵ ﻳﺮﻳﺪﻭﻥ ﺍﻹﺩﻻﺀ ‪‬ﺎ‪ ،‬ﺪﻑ ﺇﳚﺎﺩ ﻓﻬﻢ ﻣﺸﺘﺮﻙ ﻭﲢﻘﻴـﻖ‬
‫ﺍﻟﺘﺮﺍﺑﻂ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻻﲡﺎﻫﺎﺕ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﺩﺍﺧﻞ ﺗﻨﻈﻴﻢ ﻭﺍﺣﺪ‪ ،‬ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺗﻮﺟﻴﻪ‬
‫ﺍﳉﻬﻮﺩ ﳓﻮ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺸﺘﺮﻛﺔ)‪ .(١‬ﻭ‪‬ﻳﻌﺮﻑ ﺑﺄﻧﻪ‪ :‬ﺃﻱ ﺳﻠﻮﻙ ﻳﺆﺩﻱ ﺇﱃ ﺗﺒﺎﺩﻝ ﺍﳌﻌﲎ)‪ .(٢‬ﺃﻣﺎ ﺍﻻﺗﺼﺎﻝ‬
‫ﰲ ﺍﻷﺳﺮﺓ‪ :‬ﻓﻬﻮ ﺗﺒﺎﺩﻝ ﻟﻸﻓﻜﺎﺭ ﻭﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﻭﺍﻵﺭﺍﺀ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺷﺄﻥ ﻣﻦ ﺍﻟﺸﺆﻭﻥ ﺑﻘﺼﺪ ﲢﻘﻴﻖ‬

‫)‪ (١‬ﳏﻤﺪ ﳏﻔﻮﻅ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺸﻜﻼﺕ ﻭﺍﳊﻠﻮﻝ‪ ،‬ﺩﺍﺭ ‪‬ﻀﺔ ﺍﻟﺸﺮﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٤ ،‬ﻡ‪ ،‬ﺹ‪.١٢‬‬
‫)‪ (٢‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﻌﺎﻝ ﰲ ﺍﳌﻨﻈﻤﺎﺕ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،٢٠٠٤ ،‬ﺹ‪.٣٠٦‬‬
‫ﺣﻴﺎﺓ ﺃﺳﺮﻳﺔ ﺳﻌﻴﺪﺓ ﻃﻴﺒﺔ)‪ .(١‬ﻭﻫﻮ ﻋﻤﻠﻴﺔ ﻣﺴﺘﻤﺮﺓ‪ -،‬ﺗﺒﺪﺃ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻣﻨﺬ ﺍﻟﻮﻻﺩﺓ‪ ،‬ﻭﺗﺴـﺒﻖ‬
‫ﺍﻟﺘﻌﻠﻴﻢ‪.‬‬

‫ﻭﺗﺘﻌﺪﺩ ﻣﻬﺎﺭﺍﺕ ﺍﻻﺗﺼﺎﻝ ﻛﺎﻻﺳﺘﻤﺎﻉ‪ ،‬ﻭﺍﻟﺘﺤﺪﺙ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﻏﲑﻫﺎ‪،‬‬

‫ﻭﺍﻟﱵ ﳝﻜﻦ ﺍﻛﺘﺴﺎ‪‬ﺎ ﻭﺗﻌﻠﻤﻬﺎ‪ .‬ﺣﻴﺚ ﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃ‪‬ﺎ ﻣﻜﺘﺴﺒﺔ ﻭﻟﻴﺴﺖ ﻣﻮﺭﻭﺛﺔ ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺖ ﺗﻮﻟـﺪ‬
‫ﺻﺎﺭﺧﹰﺎ ﻭﻟﺴﺖ ﻣﺘﻜﻠﻤﹰﺎ‪ ،‬ﰒ ﺗﺘﻌﻠﻢ ﻛﻴﻒ ﺗﺘﺤﺪﺙ ﻋﻦ ﻃﺮﻳﻖ ﺍﻵﺧﺮﻳﻦ)‪.(٢‬‬

‫ﻭﺍﳊﻮﺍﺭ ﻣﻦ ﺃﻫﻢ ﻣﻬﺎﺭﺍﺕ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺣﻴﺚ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﺃﺳﻠﻮﺏ ﺗﺮﺑﻮﻱ‬
‫ﺃﻣﺜﻞ ﻟﺒﻨﺎﺀ ﺟﻮ ﺃﺳﺮﻱ ﺳﻠﻴﻢ‪ ،‬ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺔ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﻮﺩﻳﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺍﻟﱵ ﺗﺘﺴﻢ ﺑﺎﻟﺘﺂﻟﻒ‬
‫ﻭﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﺣﻴﺚ ﻳﺒﲏ ﺟﺴﻮﺭ ﺍﻷﻟﻔﺔ‪ ،‬ﻭﻳﻮﻓﺮ ﺍﻟﻔﺮﺻﺔ ﻟﻶﺑﺎﺀ ﻟﻠﻌﻤﻞ ﻋﻠﻰ ﻣﻌﺎﳉﺔ ﺍﳌﺸﻜﻼﺕ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻓﻴﺸﻌﺮ ﻛﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﺑﻘﺮﺏ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻣﻨﻪ ﻭﺍﻫﺘﻤﺎﻣﻪ ﲟﺸـﻜﻼﺗﻪ‪ ،‬ﻣـﻦ ﺧـﻼﻝ‬
‫ﺍﻟﺘﻜﺎﺷﻒ ﻭﺇﺯﺍﻟﺔ ﺍﳊﻮﺍﺟﺰ ﺍﻟﱵ ﲤﻨﻊ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺍﻹﻓﺼﺎﺡ ﻋﻤﺎ ﳚﻮﻝ ﰲ ﺧﺎﻃﺮﻫﻢ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠـﻖ‬
‫ﺑﺄﺣﺎﺳﻴﺴﻬﻢ ﻭﻣﺸﺎﻋﺮﻫﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ﺩﻭﻥ ﺧﻮﻑ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﻓﺈﻥ ﳒﺎﺣﻪ ﻳﺆﺩﻱ ﺇﱃ ﺩﻋﻢ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﻭﻳ‪‬ﻈﻬﺮ ﻣﺪﻯ ﺍﻟﻌﻤﻖ ﻭﺍﳊﻴﻮﻳﺔ ﺍﻟـﱵ‬
‫ﺗﺘﺴﻢ ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻶﺑﺎﺀ ﺃﺛﺮ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺍﳌﺪﻯ ﺍﻟﺒﻌﻴﺪ ﻟﻼﺳﺘﻴﻌﺎﺏ ﻭﺍﻟﺘﻄﺒﻴﻖ ﳌﺎ ﻳﺘﻌﻠﻤﻪ ﺍﻷﺑﻨﺎﺀ‪.‬ﻛﺬﻟﻚ ﻓﺈﻥ‬
‫ﺍﳊﻮﺍﺭ ﻣﻬﻢ ﰲ ﻏﺮﺱ ﻭﺩﻋﻢ ﺛﻘﺔ ﺍﻷﺑﻨﺎﺀ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﺗﺸﺠﻴﻌﻬﻢ ﻋﻠﻰ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﻭﲢﻤﻞ ﺍﳌﺴـﺆﻭﻟﻴﺔ‬
‫ﻭﺍﲣﺎﺫ ﻗﺮﺍﺭﺍ‪‬ﻢ ﻭﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺁﺭﺍﺋﻬﻢ‪ ،‬ﻭﻫﻮ ﺃﺳﻠﻮﺏ ﻭﻗﺎﺋﻲ ﻭﻋﻼﺟﻲ ‪‬ﺗ ‪‬ﻮﺍ ‪‬ﺟﻪ ﻣﻦ ﺧﻼﻟـﻪ ﺍﳌﺸـﻜﻼﺕ‬
‫ﺍﳌﺴﺘﺠﺪﺓ ﻭﺍﳌﻮﺍﻗﻒ ﺍﳌﻔﺎﺟﺌﺔ‪.‬‬
‫ﻭﳑﺎ ﻻﺷﻚ ﻓﻴﻪ ﺃﻥ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﻳﻌﺘﱪ ﻣﻦ ﺃﻫﻢ ﺃﻟﻮﺍﻥ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺼﻐﺎﺭ ﻭﺍﻟﻜﺒﺎﺭ ﻋﻠﻰ‬
‫ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻓﻬﻮ ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧﻪ ﳚﻮ‪‬ﺩ ﻋﻤﻠﻴﺔ ﺍﻟﻜﻼﻡ ﻟﺪﻯ ﺍﻷﺑﻨﺎﺀ ﻭﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻓﻬﻮ ﺃﻳﻀ‪‬ﺎ ‪‬ﻳﺠ‪‬ـﻮ‪‬ﺩ‬
‫ﻋﻤﻠﻴﺔ ﺍﺳﺘﻤﺎﻋﻬﻢ)‪.(٣‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﳊﻮﺍﺭ ﺍﳍﺎﺩﺉ ﺗ‪‬ﺰﺭﻉ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻻ ﻳﻨﺴﺎﻫﺎ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﳌﻌﻠﻮﻣـﺎﺕ‬
‫ﺍﻟﱵ ﳛﺼﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺤﺎﻭﺭ ﻭﺍﳌﺸﺎﺭﻛﺔ ﻫﻲ ﺃﻛﺜﺮ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺛﺒﺎﺗ‪‬ﺎ)‪.(٤‬‬

‫)‪ (١‬ﻏﺴﺎﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻘﲔ‪ ،‬ﺇﺩﺍﺭﺓ ﺍﻷﺳﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٧ ،‬ﻫـ‪٢٠٠٦-‬ﻡ‪ ،‬ﺹ‪.١٦٩‬‬
‫)‪ (٢‬ﺳﺎﻡ ﺩﻳﺐ ﻭﻟﻴﻞ ﺳﻮﲰﺎﻥ‪ ،‬ﺍﳋﻄﻮﺍﺕ ﺍﻟﺬﻛﻴﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺳﺎﻣﻲ ﺗﻴﺴﲑ ﺳﻠﻤﺎﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﳌﺆﲤﻦ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٩ ،‬ﻫـ‪١٩٩٨ -‬ﻡ‪ ،‬ﺹ ‪.١٧‬‬
‫)‪ (٣‬ﺷﺎﻫﺮ ﺫﻳﺐ ﺃﺑﻮ ﺷﺮﻳﺦ‪ ،‬ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٣٢‬‬
‫)‪ (٤‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٧٨‬‬
‫ﻭﻟﻠﺤﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻨﺎﺻﺮ ﻭﻗﻮﺍﻋﺪ ﺑﻮﺟﻮﺩﻫﺎ ﳛﺼﻞ ﺍﻟﺪﻋﻢ ﺍﳌﻄﻠﻮﺏ ﻟﻌﻼﻗﺘﻬﻢ ﻣﻌ‪‬ﺎ‪،‬‬
‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻴﺎﻥ ﺫﻟﻚ‪:‬‬
‫ﻋﻨﺎﺻﺮ ﺍﳊﻮﺍﺭ‪:‬‬
‫ﻳﺪﻋﻢ ﺍﳊﻮﺍﺭ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﺑﺎﺟﺘﻤﺎﻉ ﻋﻨﺼﺮﻳﻪ ﺍﻟﻠﻔﻈﻲ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻴﺎﻥ ﺍﳌﻘﺼﻮﺩ‬
‫ﺑﻜﻞ ﻣﻨﻬﻤﺎ‪:‬‬
‫‪ .١‬ﺣﻮﺍﺭ ﻟﻔﻈﻲ‪:‬‬
‫ﻭﻳﻘﺼﺪ ﺑﻪ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻨﻄﻮﻗﺔ ﻭﻋﺪﺩﻫﺎ ﻭﻭﺿﻮﺣﻬﺎ‪ .‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﻃﺒﻘﺎﺕ ﺍﻟﺼﻮﺕ ﻛﺎﺭﺗﻔﺎﻋﻪ‪،‬‬
‫ﻭﺍﳔﻔﺎﺿﻪ‪ ،‬ﻭﺍﻟﺮﻧﲔ ﺍﳌﺼﺎﺣﺐ ﻟﺘﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﻟﺘﺨﺎﻃﺐ ﺳﻮﺍﺀ ﺑﺎﻟﺸﺪﺓ ﺃﻭ ﺑﺎﻟﻠﲔ‪.‬‬
‫ﻓﻜﻠﻤﺎ ﻛﺜﺮ ﻛﻼﻡ ﺍﻷﺏ ﺍﳌﻨﻄﻮﻕ ﻭﻛﺎﻥ ﺍﻟﺘﺤﺪﺙ ﺑﺒﻂﺀ ﺷﺪﻳﺪ‪ ،‬ﻓﻘﺪ ﺍﻻﺑﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻪ‬
‫ﺍﻷﺏ ﻭﺷﺮﺩ ﺫﻫﻨﻪ‪ .‬ﺣﻴﺚ ﺗﺸﲑ ﺍﻹﺣﺼﺎﺋﻴﺎﺕ ﺇﱃ ﺃﻥ ﻣﻌﺪﻝ ﺳﺮﻋﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻳﻨﻄﻖ ‪‬ﺎ ﺍﻟﺸﺨﺺ‬
‫ﻫﻲ )‪(٢٠٠‬ﻛﻠﻤﺔ ﰲ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﰲ ﺣﲔ ﺗﺘﺠﺎﻭﺯ ﺳﺮﻋﺔ ﺗﻔﻜﲑ ﺍﻟﺪﻣﺎﻍ ﻣﻌﺪﻝ )‪(٨٥٠‬ﻛﻠﻤﺔ ﰲ ﺍﻟﺪﻗﻴﻘﺔ‪،‬‬
‫ﳑﺎ ﻳﺘﺮﻙ ﻟﻠﻤﻨﺼﺖ ﻓﺮﺻﺔ ﺍﻟﺸﺮﻭﺩ ﺍﻟﺬﻫﲏ؛ ﻓﻌﻠﻰ ﺍﻷﺏ ﳏﺎﻭﻟﺔ ﺍﻹﳚﺎﺯ ﰲ ﺍﳊﺪﻳﺚ ﻭﺗﺮﻛﻴـﺰﻩ ﻋﻠـﻰ‬
‫ﺍﻟﻨﻘﺎﻁ ﺍﳌﻬﻤﺔ ﺑﺎﺧﺘﺼﺎﺭ ﻣﻔﻴﺪ)‪ .(١‬ﻣﻊ ﺍﺧﺘﻴﺎﺭ ﺃﻃﺎﻳﺐ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﺗﺒﺎﻉ ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ ﻓﻴﻪ؛ ﻷﻥ ﺍﻟﺼﻮﺕ‬
‫ﺍﳌﺮﺗﻔﻊ ﺃﻭ ﺍﻟﻘﺴﻮﺓ ﰲ ﺍﳋﻄﺎﺏ ﻗﺪ ﺗﻜﻮﻥ ﺳﺒﺒ‪‬ﺎ ﻟﺮﻏﺒﺔ ﺍﻻﺑﻦ ﰲ ﺇ‪‬ﺎﺀ ﺍﳊﻮﺍﺭ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻮﺿﻮﻉ‬
‫ﻣﻬﻤ‪‬ﺎ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘـﻮﻝ‪ :‬ﭽ ﭙ ڀ ﭛ ﭜ ﭝ ٺﭟ ﭠ ﭡ ٿ ﭣ ﭤ ﭥ ٹ ﭧﭨ ﭩ ڤ‬
‫ﭫ ﭬ ﭭ ڦ ﭯﭰ ﭱ ڄ ﭳ ﭴ ﭵڃ ﭷ ﭸ ﭹ چ ﭼ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .[١٥٩ :‬ﻭﻳﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫א‬ ‫א‬ ‫א‬ ‫א‬ ‫ﻭﺳﻠﻢ‪] :‬‬
‫א [)‪.(٢‬‬
‫‪ .٢‬ﺣﻮﺍﺭ ﻏﲑ ﻟﻔﻈﻲ‪:‬‬
‫ﻻ ﻳﻘﺘﺼﺮ ﻧﻘﻞ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻠﻔﻈﻲ‬
‫ﻣﻦ ﺍﳊﻮﺍﺭ‪ ،‬ﺑﻞ ﻫﻨﺎﻙ ﻋﻨﺼﺮ ﺁﺧﺮ ﻣﻨﻪ ﻭﻫﻮ ﺍﳊﻮﺍﺭ ﻏﲑ ﻟﻔﻈﻲ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﻪ ﺗﻌﺒﲑﺍﺕ ﺍﻟﻮﺟﻪ ﻭﺣﺮﻛﺎﺕ‬
‫ﺍﳉﺴﻢ ﻭﻧﱪﺓ ﺍﻟﺼﻮﺕ ﻭﺍﻟﺒﻴﺌﺔ ﺍﶈﻴﻄﺔ‪ .‬ﻭﻗﺪ ﺃﺛﺒﺘﺖ ﺩﺭﺍﺳﺔ ﺃﻥ ﻧﺴﺒﺔ ﺇﻳﺼﺎﻝ ﺍﻟﻜﻠﻤـﺎﺕ ﻟﻠﻤﻌﻠﻮﻣـﺎﺕ‬
‫)‪ ،(٪٧‬ﻭﻧﺴﺒﺔ ﺇﻳﺼﺎﻝ ﺍﻟﻨﱪﺓ ﺍﻟﺼﻮﺗﻴﺔ ﳍﺎ )‪ ،(٪٣٨‬ﻭﺃﻥ ﻧﺴﺒﺔ ﺇﻳﺼﺎﻝ ﺗﻌﺒﲑﺍﺕ ﺍﻟﻮﺟﻪ ﻭﺍﳉﺴـﻢ ﳍـﺎ‬
‫)‪-(٣) (٪٥٥‬ﻭ ﻧﺼﻴﺐ ﺍﻟﻌﲔ ﻣﻦ ﺗﻌﺒﲑﺍﺕ ﺍﻟﻮﺟﻪ ﻳﺼﻞ ﺇﱃ )‪ ،-(٪٨٩‬ﻓﺈﳝﺎﺀﺍﺕ ﺍﻟﻮﺟﻪ‪ ،‬ﻛﻄﻼﻗﺘـﻪ‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺶ‪ ،‬ﺃﻧﺼﺖ ﳛﺒﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﻁ‪ ،٢‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪٢٠٠٥ ،‬ﻡ‪ ،‬ﺹ‪.٩٧-٩٦‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺳﺒﻖ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ﺹ‪.(١٧‬‬
‫)‪ (٣‬ﳏﻤﺪ ﻧﺒﻴﻞ ﻛﺎﻇﻢ‪ ،‬ﻛﻴﻒ ﻧﺪﺭﺏ ﺃﺑﻨﺎﺀﻧﺎ ﻋﻠﻰ ﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٧ ،‬ﻫـ‪٢٠٠٦‬ﻡ‪ ،‬ﺹ‪.٢٨‬‬
‫ﻭﺍﻧﺒﺴﺎﻃﻪ ﺃﻭ ﺗﻘﻄﻴﺐ ﺍﳉﺒﲔ‪ ،‬ﺃﻭ ﺍﻻﺑﺘﺴﺎﻣﺔ‪ ،‬ﻭﻧﻈﺮﺓ ﺍﻟﻌﻴﻨﲔ‪ ،‬ﻛﻠﻬﺎ ﺇﺷﺎﺭﺍﺕ ﻳﻔﻬﻤﻬﺎ ﺍﶈﺎﻭﺭ ﻟﻠﺒـﺪﺀ ﺃﻭ‬
‫ﺍﻻﺳﺘﺮﺳﺎﻝ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﺃﻭ ﺍﻟﺘﻮﻗﻒ‪ .‬ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻜﻼﻡ ﻣﻊ ﺍﻧﺒﺴﺎﻁ ﺍﻟﻮﺟﻪ‬
‫א‬ ‫א‬ ‫ﻭ‪‬ﻠﻠﻪ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻓﻘﺎﻝ‪] :‬‬
‫ﻂ ﻟﻪ ﺍﻟﻮﺟﻪ ﻋﻨـﺪ ﺍﻟﻠﻘـﺎﺀ ﺍﻵﺑـﺎﺀ‬
‫ﺴﹸ‬‫[)‪ .(١‬ﻭ ‪‬ﻣﻦ ﺃﺣﻖ ﻣﻦ ﻳ‪‬ﺒ ‪‬‬
‫ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﺃﻣﺎ ﹸﻟﻐﺔ ﺍﳉﺴﻢ‪ :‬ﻓﺘﺘﻀﻤﻦ ﻧﻘﻞ ﺍﳌﻌﺎﱐ ﻣﻦ ﺧﻼﻝ ﺣﺮﻛﺎﺕ ﻭﺇﳝﺎﺀﺍﺕ ﺍﻟﻴـﺪﻳﻦ ﺃﻭ ﺍﻟـﺮﺟﻠﲔ‪،‬‬
‫ﻭﺍﳓﻨﺎﺀﺍﺕ ﺍﳉﺴﻢ‪ ،‬ﻭﺍﻟﻠﻤﺲ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﳉﻠﻮﺱ ﻭﺍﳌﺸﻲ‪ ،‬ﻭﺍﳍﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺃﻭ ﺍﻟﺴﻜﻮﻥ ﻋـﻦ ﺍﳊﺮﻛـﺔ‪.‬‬
‫ﻭﺍﻟﱵ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺗﻮﺣﻲ ﲟﻮﺍﺻﻠﺔ ﻭﻣﺸﺎﺭﻛﺔ ﺍﳊﻮﺍﺭ ﺃﻭ ﺍﻟﺘﻮﻗﻒ‪ ،‬ﻓـ»ﺍﺯﺩﻳﺎﺩ ﺍﳊﺮﻛـﺎﺕ ﻋـﻦ‬
‫ﺍﳌﻌﻘﻮﻝ ﺃﻭ ﺍﳌﻨﺎﺳﺐ ﻗﺪ ﻳﺸﻮﻩ ﻭﻳﺸﻮﺵ ﺍﳌﻌﺎﱐ«)‪ .(٢‬ﻛﺬﻟﻚ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺴﻜﻮﻥ ﻭﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺍﻷﺏ‬
‫ﻭﺍﻻﺑﻦ‪ .‬ﻓﺤﲔ ﻳﻘﺘﺮﺏ ﺍﻷﺏ ﻣﻦ ﺍﻻﺑﻦ ﺃﻛﺜﺮ ﻭﺗﻘﻞ ﺑﻴﻨﻬﻤﺎ ﺍﳌﺴﺎﻓﺔ ﺳﻨﺠﺪ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ‪-‬ﰲ‬
‫ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ‪ -‬ﺃﻥ ﻳﻨﻄﻖ ﺍﻻﺑﻦ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻟﺘﻌﺮﻑ ﻓﻴﻢ ﻳﻔﻜﺮ ﺃﻭ ﰈ ﻳﺸﻌﺮ؟ ﺇﻥ ﻳﺪﻳﻪ ﻭﻋﻴﻨﻴﻪ ﻭﻓﻤﻪ‬
‫ﻭﺟﺴﻤﻪ ‪‬ﺗ ‪‬ﻤﻜﱢﻦ ﻣﻦ ﻣﻌﺮﻓﺔ ﻣﺸﺎﻋﺮﻩ ﺍﳊﻘﻴﻘﻴﺔ)‪.(٣‬‬
‫ﻭﻗﺪ ‪‬ﻭﺟﹺﺪ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﺜﻘﻮﻥ ﺑﺎﻹﳝﺎﺀﺍﺕ ﻭﺗﻌﺒﲑﺍﺕ ﺍﻟﻮﺟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺛﻘﺘـﻬﻢ ﺑﺎﻟﻜﻠﻤـﺎﺕ)‪،(٤‬‬
‫ﻭﻷﳘﻴﺔ ﺍﳊﻮﺍﺭ ﻏﲑ ﺍﻟﻠﻔﻈﻲ ﰲ ﺍﳊﻮﺍﺭ ﻭﺍﻻﺗﺼﺎﻝ ﺃﺻﺒﺤﺖ ﻟﻐﺔ ﺍﻹﳝﺎﺀﺍﺕ ﺍﳉﺴﺪﻳﺔ ﻋﻠﻤ‪‬ﺎ ﻣﻨﺘﺸـﺮ‪‬ﺍ ﰲ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﻭﻣﺮﺍﻛﺰ ﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﻌﺎﳌﻴﺔ)‪ .(٥‬ﻓﻼ ﻳﻜﺎﺩ ﻳﻜﺘﻤﻞ ﺍﳊﻮﺍﺭ ﺍﻟﻠﻔﻈﻲ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﻏﲑ ﺍﻟﻠﻔﻈﻲ؛‬
‫ﻷﻧﻪ »ﻳﻌﻄﻲ ﻣﺪﻟﻮﻻﺕ ﺍﻟﻠﻐﺔ ﺩﺭﺟﺔ ﻣﻦ ﺍﳊﻤﺎﺱ )ﻭﺍﻟﺘﻌﺰﻳﺰ(‪ ،‬ﺃﻭ ﺍﻟﻔﺘﻮﺭ ﻟﻠﻤﻌﲎ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﺃﺑﻠﻎ‬
‫ﺍﻷﺛﺮ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻷﺣﺎﺳﻴﺲ ﻭﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﻳﺼﺎﻝ ﺭﺳﺎﺋﻞ ﺍﻟﺘﻮﺍﺻﻞ ﺑﲔ ﺍﻷﺑﻨﺎﺀ ﻭﺁﺑـﺎﺋﻬﻢ«)‪.(٦‬‬
‫ﰒ ﺇﻥ ﻭﺳﺎﺋﻞ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻣﺘﻌﺪﺩﺓ ﻛﺎﻟﻌﲔ ﻭﺍﻷﺫﻥ ﻭﺍﳉﻠﺪ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻳﺘﻨﻮﻉ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻣﻦ ﺷـﺨﺺ‬
‫ﻵﺧﺮ‪ ،‬ﻭﰲ ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ)‪ ،(٧‬ﳑﺎ ﻳﺴﺘﻠﺰﻡ ﺗﻌﺪﺩ ﻋﻨﺎﺻﺮ ﺍﳊﻮﺍﺭ‪.‬‬

‫)‪ (١‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪) ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﻣﺴﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ‪،‬ﺣﺪﻳﺚ ﺟـﺎﺑﺮ ﺑـﻦ‬
‫ﺳﻠﻴﻢ ﺍﳍﺠﻴﻤﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺹ‪.(٦٣‬‬
‫)‪ (٢‬ﳏﻤﺪ ﻣﻨﲑ ﺣﺠﺎﺏ‪ ،‬ﻣﻬﺎﺭﺍﺕ ﺍﻻﺗﺼﺎﻝ ﻟﻺﻋﻼﻣﻴﲔ ﻭﺍﻟﺘﺮﺑﻮﻳﲔ ﻭﺍﻟﺪﻋﺎﺓ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﻔﺠﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠١ ،‬ﻡ‪ ،‬ﺹ‪.٣٧‬‬
‫)‪ (٣‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٥٤٦‬‬
‫)‪ (٤‬ﺳﻜﻮﺕ ﺑﺮﺍﻭﻥ‪ ،‬ﺍﻟﺘﻔﺎﻭﺽ ﻣﻊ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻣﺮﺣﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٥٢‬‬
‫)‪ (٥‬ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺶ‪ ،‬ﺃﻧﺼﺖ ﳛﺒﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٨٣‬‬
‫)‪ (٦‬ﳏﻤﺪ ﻧﺒﻴﻞ ﻛﺎﻇﻢ‪ ،‬ﻛﻴﻒ ﻧﺪﺭﺏ ﺃﺑﻨﺎﺀﻧﺎ ﻋﻠﻰ ﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٧‬‬
‫)‪ (٧‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻳﺐ‪ ،‬ﺍﶈﺎﻭﺭ ﺍﶈﺘﺮﻑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٠٠‬‬
‫ﻭﰲ ﺣﺎﻟﺔ ﻛﺎﻥ ﻋﻨﺼﺮﺍ ﺍﳊﻮﺍﺭ ﺍﻟﺴﺎﺑﻘﲔ ﻣﺘﻮﺍﻓﻘﲔ؛ ﻓﺈﻥ ﻣﺴﺘﻮﻯ ﳒﺎﺡ ﺍﳊﻮﺍﺭ ﻳﻜﻮﻥ ﻋﺎﻟﻴ‪‬ﺎ‪ ،‬ﺃﻣـﺎ ﻟـﻮ‬
‫ﺣﺼﻞ ﺗﻨﺎﻗﺾ ﺑﲔ ﻣﻀﻤﻮﻥ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻠﻔﻈﻲ ﻣﻊ ﻏﲑ ﺍﻟﻠﻔﻈﻲ ﻛﻤﻦ ﳛﺎﻭﺭ ﺍﺑﻨﻪ ﺑﺄﻟﻔﺎﻅ ﻟﻴﻨﻪ‪ ،‬ﰲ ﺣـﲔ‬
‫ﻧﱪﺓ ﺻﻮﺗﻪ‪ ،‬ﺃﻭ ﺣﺮﻛﺔ ﻓﻤﻪ ﻭﻗﺴﻤﺎﺕ ﻭﺟﻬﻪ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻐﻴﻆ ﻭﺍﻟﻐﻀﺐ؛ ﻓﺈﻥ ﻫﺬﺍ ﺣﺎﺟﺰ ﺩﻭﻥ ﺍﳊﻮﺍﺭ‬
‫ﺍﻟﻔﻌﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬

‫ﻗﻮﺍﻋﺪ ﺍﳊﻮﺍﺭ ﺍﻟ ﹶﻔ ‪‬ﻌﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪:‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻮﺍﺭ ﻋﻤﻮﻣﺎ ﻳﻮﺻﻞ ﺭﺳﺎﻟﺔ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻷﺛﺮ ﻣﻦ ‪‬ﻋ ‪‬ﺪﻣ‪‬ﻪ؛ ﻓـﺈﻥ‬
‫ﺍﳊﻮﺍﺭ ﺍﻟ ﹶﻔﻌﱠﺎﻝ ﻫﻮ ﺍﻟﺬﻱ ﳛﺼﻞ ﻓﻴﻪ ﺃﺛﺮ ﻭﲡﺎﻭﺏ ﻣﻦ ﻃﺮﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺗﺼﺎﻟﻴﺔ ﻳﺆﺩﻱ ﻻﺳﺘﺠﺎﺑﺔ ﻣﻌﺮﻓﻴﺔ‬
‫ﺃﻭ ﺳﻠﻮﻛﻴﺔ ﻟﺪﻯ ﺍﻻﺑﻦ‪ .‬ﻭﳝﻜﻦ ﲢﻘﻴﻖ ﻓﺎﻋﻠﻴﺔ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻣـﻦ‬
‫ﺧﻼﻝ ﲢﻘﻴﻖ ﻭﺍﻟﺘﺰﺍﻡ ﻋﺪﺩ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‪ .‬ﻭﻻﺑﺪ ﻣﻦ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻗﻴﺎﻡ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨـﺎﺀ‬
‫ﻋﻠﻰ ﺃﺳﺲ ﺳﻠﻴﻤﺔ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﻭﺗﻐﻠﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﱵ ﻋ‪‬ـﺮﺽ‬
‫ﺃﺑﺮﺯﻫﺎ‪ ،‬ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﻣﺎ ﻳﺆﺛﺮ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮﺓ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻫﻲ‪:‬‬

‫‪ .١‬ﺍﳉﻤﻊ ﺑﲔ ﺍﻹﻧﺼﺎﺕ ﻭﺍﳊﻮﺍﺭ‪:‬‬

‫ﺍﻹﻧﺼﺎﺕ ﻫﻮ »ﺍﻟﺘﺮﻛﻴﺰ ﺍﻟﻌﻤﻴﻖ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻪ ﺍﳌﺘﺤﺪﺙ‪ ،‬ﻭﺳﻂ ﺧﻀﻮﻉ ﺗﺎﻡ ﳉﻤﻴﻊ ﺍﳉـﻮﺍﺭﺡ‪،‬‬
‫ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﺍﻟﺘﺼﻨﻊ ﻭﺍﻟﺘﻜﻠﻒ«)‪ .(١‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﺘﻤﺎﻉ »‪‬ﻳ ‪‬‬
‫ﺸﻜ‪‬ﻞ ﺣﻮﺍﱄ )‪ (٪٤٥‬ﻣﻦ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻠﻐـﻮﻱ‬
‫ﺍﻟﺬﻱ ﳝﺎﺭﺳﻪ ﺍﻟﻔﺮﺩ ﻳﻮﻣﻴ‪‬ﺎ«)‪ (٢‬ﻓﺈﻥ ﺍﻹﻧﺼﺎﺕ ﻳﻨﺎﻝ ﻧﺼﻴﺒ‪‬ﺎ ﺃﻛﱪ ﻣﻦ ﺍﻷﳘﻴﺔ؛ ﻷﻧﻪ ﻳﺘﻀـﻤﻦ ﺍﻻﺳـﺘﻤﺎﻉ‬
‫ﻭﻟﻜﻦ ﻳﺰﻳﺪ ﻋﻠﻴﻪ ﰲ ﺩﺭﺟﺔ ﺍﻟﺸﺪﺓ ﻭﺍﻻﻧﺘﺒﺎﻩ)‪ .(٣‬ﻭﺑﺬﻟﻚ ﳜﺘﻠﻒ ﺍﻹﻧﺼﺎﺕ ﻋـﻦ ﺍﻻﺳـﺘﻤﺎﻉ ﻭﻋـﻦ‬
‫ﺍﻟﺴ‪‬ﻤﺎﻉ‪ ،‬ﻓﺎﻷﺧﲑ ﻳﻜﻮﻥ ﻟﻜﻞ ﻣﺎ ﻳﻄﺮﻕ ﺍﻷﺫﻥ ﻣﻦ ﺃﺻﻮﺍﺕ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺩﻭﻥ ﺍﻧﺘﺒﺎﻩ ﺃﻭ ﺗﻘﺼ‪‬ﺪ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﭼ ]ﺍﻷﻋﺮﺍﻑ ‪ [٢٠٤ :‬ﺃﻥ ﺍﻹﻧﺼﺎﺕ ﻫـﻮ‬
‫ﺍﻟﺴﻜﻮﺕ ﻭﺍﻻﺳﺘﻤﺎﻉ)‪ .(٤‬ﻓﻬﻮ ﺍﺳﺘﻤﺎﻉ ﻣﺮﻛﺰ ﻣﺼﺤﻮﺏ ﺑﺎﻷﺛﺮ ﺍﻟـﺬﻱ ﻳ‪‬ﺮﺟـﻰ ﺣﺼـﻮﻟﻪ ﻧﺘﻴﺠـﺔ‬
‫ﺍﻻﺳﺘﻤﺎﻉ)‪ ،(٥‬ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻹﻧﺼﺎﺕ ﻻ ﻳﻌﲏ ﻋﺪﻡ ﺍﻟﺘﺤﺪﺙ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﺇﳕﺎ ﺇﻋﻄﺎﺀ ﺍﻟﻔﺮﺻﺔ ﻟﻼﺑﻦ ﻟﻴـﺘﻢ‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺶ‪ ،‬ﺃﻧﺼﺖ ﳛﺒﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٠‬‬

‫)‪ (٢‬ﻃﺎﻫﺮﺓ ﺃﲪﺪ ﺍﻟﻄﺤﺎﻥ‪ ،‬ﻣﻬﺎﺭﺍﺕ ﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻟﺘﺤﺪﺙ ﰲ ﺍﻟﻄﻔﻮﻟﺔ ﺍﳌﺒﻜﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺹ‪.١٢‬‬
‫)‪ (٣‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١٥‬‬
‫)‪ (٤‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﺹ‪.٨٣‬‬
‫)‪ (٥‬ﻃﺮﻳﻒ ﺷﻮﻗﻲ‪ ،‬ﺍﻟﺴﻠﻮﻙ ﺍﻟﻘﻴﺎﺩﻱ ﻭﻓﻌﺎﻟﻴﺔ ﺍﻹﺩﺍﺭﺓ‪ ،‬ﻣﻜﺘﺒﺔ ﻏﺮﻳﺐ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪. ٢٩٨‬‬
‫ﺣﺪﻳﺜﻪ‪ ،‬ﰒ ﻳﺘﺤﺪﺙ ﺑﻌﺪ ﺫﻟﻚ ﺍﻷﺏ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻷﺏ ﻭﺳﻄﹰﺎ ﺑﲔ ﺭﺩ ﺍﻟﻔﻌﻞ ﺍﻟﺴﺮﻳﻊ ﺍﻟﺬﻱ ﻗـﺪ ‪‬ﻳﻨ‪‬ـﺘ‪‬ﺞ‬
‫ﺍﳋﺴﺎﺋﺮ‪ ،‬ﻭﺑﲔ ﺭﺩ ﺍﻟﻔﻌﻞ ﺍﳌﺘﺄﺧﺮ ﺍﻟﺬﻱ ﻳﺒﺪﺩ ﺍﻟﻮﻗﺖ ﻭﺍﳉﻬﺪ ﺩﻭﻥ ﻓﺎﺋﺪﺓ‪.‬‬

‫ﻭﺍﻹﻧﺼﺎﺕ ﻣﻦ ﺃﻫﻢ ﻣﻬﺎﺭﺍﺕ ﺍﻟﺘﻌﻠﻢ ﻭﺷﺮﻁ ﺃﺳﺎﺳﻲ ﻟﻠﻨﻤﻮ ﺍﻟﻠﻐﻮﻱ ﻭﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺗﻪ‪ ،‬ﺣﻴﺚ‬
‫»ﺗﺜﺒﺖ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﺗﺄﺗﻴﺎﻥ ﰲ ﻣﺮﺣﻠﺔ ‪‬ﺗﻌﻘﺐ ﺍﻹﻧﺼﺎﺕ‪ ،‬ﺇﺫ ﻳﺼﻌﺐ ﻋﻠﻰ ﺍﳌـﺮﺀ ﺃﻥ‬
‫ﳛﺴﻨﻬﺎ ﻗﺒﻞ ﺃﻥ ﳚﻴﺪ ﺍﻹﻧﺼﺎﺕ«)‪.(١‬‬

‫ﻭﺗﻈﻬﺮ ﺃﳘﻴﺘﻪ ﻛﺬﻟﻚ ﰲ ﺃﻧﻪ ‪‬ﻳ ‪‬ﺰﻭ‪‬ﺩ ﺍﻷﺏ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻠﻔﻬﻢ ﺍﻟﻜﺎﻣﻞ ﻟﻼﺑﻦ ﻭﻣﻌﺮﻓﺔ‬
‫ﺣﺎﻟﺘﻪ ﺍﳌﺰﺍﺟﻴﺔ ﻭﻣﺎ ﻳﺸﻌﺮ ﺑﻪ‪ ،‬ﳑﺎ ﻳﺴﻬﻞ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻭﺍﻟﺘﺄﺛﲑ ﻓﻴﻪ‪ .‬ﺣﻴﺚ ﻳﺴﺘﻄﻴﻊ ﺍﻵﺑﺎﺀ ﺑﻨﺎﺀ ﻋﻼﻗﺎﺕ‬
‫ﺃﳒﺢ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ ﻋﻨﺪﻣﺎ ﻳﻘﻀﻮﻥ ﻭﻗﺘ‪‬ﺎ ﺃﻃﻮﻝ ﰲ ﺍﻹﻧﺼﺎﺕ ﳍﻢ)‪.(٢‬‬

‫ﺇﻥ ‪‬ﺗ ‪‬ﺪﺑ‪‬ﺮ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻷﺑﻨﺎﺀ ﻻ ﻳﺄﰐ ﺇﻻ ﻣﻦ ﺍﻹﻧﺼﺎﺕ ﳌﺎ ﻳﻘﻮﻟﻮﻥ ﺣﱴ ﺁﺧﺮﻩ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻄﻤـﻊ ﰲ‬
‫ﺍﻟﻜﻼﻡ ﺑﺪ ﹰﻻ ﻣﻨﻬﻢ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﻄﻤﻊ ﻳﺰﻫﺪﻧﺎ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﺃﻣﺎ ﺍﻹﻧﺼﺎﺕ ﻓﺈﻧﻪ ‪‬ﻳﺸ‪‬ﻌﺮﻫﻢ ﲜﺪﻳﺔ ﺍﳊـﻮﺍﺭ‬
‫ﻣﻌﻬﻢ‪ ،‬ﻭﺛﻘﺘﻨﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻓﻴﻤﺎ ﻋﻨﺪﻧﺎ ﻣﻦ ﺃﻓﻜﺎﺭ)‪ .(٣‬ﻭﻳﻌﻠﻤﻬﻢ ﻛﻴﻒ ﻳﻨﺼﺘﻮﻥ ﻟﻨﺎ‪.‬‬

‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﺇﻧﺼﺎﺗ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺩﻻﺋﻞ ﺫﻟﻚ ﻣـﺎ ﺟـﺎﺀ ﰲ‬
‫ﺳﲑﺗﻪ)‪ ،(٤‬ﳌﱠﺎ ﺟﺎﺀﻩ ﻋﺘﺒﺔ ﺑﻦ ﺭﺑﻴﻌﺔ ‪-‬ﺃﺣﺪ ﻛﻔﺎﺭ ﻣﻜﺔ‪ -‬ﻳﻌﺮﺽ ﻋﻠﻴﻪ ﺍﳌﺎﻝ‪ ،‬ﺃﻭ ﺍﻟﺴـﻴﺎﺩﺓ‪ ،‬ﺃﻭ ﺍﳌﻠـﻚ‪،‬‬
‫[‪ ،‬ﰒ ﻗـﺎﻝ‬ ‫א‬ ‫ﻭﻃﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﺴﻤﻊ ﻟﻪ‪ ،‬ﻓﺮﺩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﻮﻟﻪ‪] :‬‬
‫؟[‪ ،‬ﻟﻴﻤﻨﺤﻪ ﻓﺮﺻﺔ‬ ‫א‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺃﻥ ﺍﻧﺘﻬﻰ ﻋﺘﺒﺔ ﻣﻦ ﻛﻼﻣﻪ‪] :‬‬
‫ﺃﺧﺮﻯ ﻟﺘﺬﻛﺮ ﻭﺇﺿﺎﻓﺔ ﺃﻱ ﺷﻲﺀ ﺭﲟﺎ ﻧﺴﻴﻪ‪ ،‬ﺃﻭ ﻏﻔﻞ ﻋﻨﻪ‪ .‬ﰒ ﻣﻀﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘـﺮﺃ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ .‬ﻭﰲ ﺗﺼﺮﻓﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺃﺩﺏ ﻋﺎﻝ‪ ،‬ﻭﺫﻭﻕ ﺟﻢ‪ ،‬ﻭﺣﺴﻦ ﺍﺳﺘﻤﺎﻉ‬
‫ﻳﺴﺘﺪﻋﻲ ﺣﺴﻦ ﺇﺻﻐﺎﺀ ﻣﻦ ﻋﺘﺒﺔ )ﺣﲔ ﻳﺘﺤﺪﺙ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ(‪ ،‬ﻭﳚﻌﻠـﻪ ﻣﺴـﺘﻌﺪ‪‬ﺍ‬
‫ﻟﻠﺘﻠﻘﻲ)‪.(٥‬‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺶ‪ ،‬ﺃﻧﺼﺖ ﳛﺒﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٦-٢٥‬‬

‫)‪ (٢‬ﺳﻜﻮﺕ ﺑﺮﺍﻭﻥ‪ ،‬ﺍﻟﺘﻔﺎﻭﺽ ﻣﻊ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٠٥‬‬
‫)‪ (٣‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٥١‬‬
‫)‪ (٤‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺟﺪﺓ‪،‬ﺩ‪.‬ﺕ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ ‪.٢٩٢‬‬
‫)‪ (٥‬ﺍﻟﻨﺪﻭﺓ ﺍﻟﻌﺎﳌﻴﺔ ﻟﻠﺸﺒﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﰲ ﺃﺻﻮﻝ ﺍﳊﻮﺍﺭ‪ ،‬ﻁ‪ ،٤‬ﻣﺆﺳﺴﺔ ﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻟﺼﺤﺎﻓﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺟﺪﺓ‪١٤١٥ ،‬ﻫـ‪١٩٩٤ -‬ﻡ‪ ،‬ﺹ‪.١٦‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ)‪ :(١‬ﺇﱐ ﻷﲰﻊ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﳊﺪﻳﺚ ﻗﺪ ﲰ‪‬ﻌﺘ‪‬ﻪ ﻗﺒﻞ ﺃﻥ ﳚﺘﻤﻊ ﺃﺑﻮﺍﻩ‪،‬‬
‫ﺼﺖ‪ ‬ﻟﻪ ﻛﺄﱐ ﱂ ﺃﲰﻌﻪ)‪ .(٢‬ﻭﻳﻘﻮﻝ ﺍﻷﻭﺯﺍﻋﻲ)‪ :(٣‬ﺣﺴﻦ ﺍﻻﺳﺘﻤﺎﻉ ﻗﻮﺓ ﻟﻠﻤﺘﺤﺪﺙ)‪ .(٤‬ﻓﻔﻲ ﻫـﺬﻩ‬ ‫ﻓﺄﹸﻧ ‪‬‬
‫ﺍﻵﺛﺎﺭ ﺩﻟﻴﻞ ﻋﻠﻰ ‪‬ﺗ ‪‬ﻤﻴ‪‬ﺰ ﺍﻟﺴﻠﻒ ﲝﺴﻦ ﺍﻹﻧﺼﺎﺕ‪ ،‬ﻭﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﻫﺬﻩ ﺍﳌﻬﺎﺭﺓ ﻭﺍﻷﺩﺏ ﻟﻐﲑﻫﻢ‪.‬‬

‫ﻭﺍﻹﻧﺼﺎﺕ ﺃﺣﺪ ﻣﻬﺎﺭﺍﺕ ﺍﻻﺗﺼﺎﻝ ﺍﻟﱵ ﺗﺼﺎﺣﺐ ﺍﳊﻮﺍﺭ ﻭﺫﻟﻚ ﻟﻮﺟﻮﺩ ﺍﺭﺗﺒﺎﻁ ﻭﺛﻴﻖ ﺑﻴﻨﻬﻤﺎ‪،‬‬
‫ﻓﻘﺪ ﻳﺴﺒﻖ ﺍﻹﻧﺼﺎﺕ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺃﺣﻴﺎﻧ‪‬ﺎ ﺃﺧﺮﻯ ﻳﺘﺨﻠﻠﹸﻪ‪.‬‬
‫ﻭﺗﻌﺘﻤﺪ ﻓﻌﺎﻟﻴﺔ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺇﺗﻘﺎﻥ ﺍﻷﺏ ﳌﻬﺎﺭﺓ ﺍﻹﻧﺼﺎﺕ ﻭﺍﳉﻤﻊ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳊﻮﺍﺭ ﺑﻌﻨﺼﺮﻳﻪ‬
‫ﺍﻟﻠﻔﻈﻲ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻭﻳﻈﻬﺮ ﺍﻹﺗﻘﺎﻥ ﰲ ﻣﻌﺮﻓﺔ ﻣﱴ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺼﺖ ﻭﻣﱴ ﳛﻖ ﻟﻪ ﺃﻥ ﳛـﺎﻭﺭ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻮﺍﺯﻥ ﺑﲔ ﺣﺴﻦ ﺍﻹﻧﺼﺎﺕ ﻟﻼﺑﻦ ﻭﺍﳊﻮﺍﺭ ﻣﻌﻪ)‪ ،(٥‬ﻛﻤﺎ ﻣ ﱠﺮ ﺳﺎﺑﻘﹰﺎ‪ ،‬ﻭﻣـﻦ‬
‫ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ ﺍﻻﺑﻦ ﻣﻨﺼﺘ‪‬ﺎ ﺟﻴﺪ‪‬ﺍ ﻷﺑﻴﻪ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﺃﳘﻴﺔ ﺍﳌﻮﺿـﻮﻉ ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻼﺑـﻦ‪،‬‬
‫ﻓـ»ﻛﻠﻤﺎ ﻛﺎﻥ ﺳﺒﺐ ﺍﻹﻧﺼﺎﺕ ﻣﻬﻤ‪‬ﺎ ﻛﺎﻥ ﺍﳌﻨﺼﺖ ﺃﻛﺜﺮ ﺟﺪﻳﺔ ﻭﻓﺎﻋﻠﻴﺔ ﰲ ﺇﻧﺼﺎﺗﻪ«)‪.(٦‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺣﺴﻦ ﺍﻹﻧﺼﺎﺕ ﻓﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻣﻊ ﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻤﺎ‬
‫ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻌﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪:‬‬

‫א‬ ‫א‬ ‫א‬ ‫]‬

‫א‬ ‫‪ ،‬א‬ ‫‪:‬‬ ‫‪،‬‬ ‫‪،‬‬ ‫א‬
‫‪،‬‬ ‫א‬ ‫א‬ ‫אא‬ ‫‪:‬‬ ‫א‬
‫‪،‬‬ ‫‪:‬‬ ‫א‬ ‫א‬ ‫‪،‬‬ ‫א‬ ‫א‬ ‫‪:‬‬ ‫א‬
‫א‬ ‫‪:‬‬ ‫א‬ ‫א‬
‫‪:‬‬ ‫‪،‬‬ ‫א‬ ‫‪:‬‬ ‫‪،‬‬
‫א‬ ‫‪:‬‬ ‫‪،‬‬ ‫‪:‬א‬ ‫‪،‬‬ ‫א‬ ‫א‬
‫‪:‬‬ ‫‪،‬‬ ‫‪:‬א‬ ‫‪،‬‬ ‫א‬ ‫א‬ ‫א‬ ‫א‬ ‫א‬

‫)‪ (١‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻔﻬﺮﻱ ﺑﺎﻟﻮﻻﺀ‪ ،‬ﺍﳌﺼﺮﻱ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻓﻘﻴﻪ ﻣﻦ ﺍﻻﺋﻤﺔ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻻﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٩٧‬ﻫـ‪،‬‬
‫) ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.(١٤٤‬‬
‫)‪ (٢‬ﻋﻮﺩﺓ ﻋﺒﺪ ﻋﻮﺩﺓ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺩﺏ ﺍﻟﻜﻼﻡ ﻭﺃﺛﺮﻩ ﰲ ﺑﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٢٥ ،‬ﻫـ‪-‬‬
‫‪٢٠٠٥‬ﻡ‪ ،‬ﺹ‪.٢٦٢‬‬
‫)‪ (٣‬ﻫﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﳛﻤﺪ ﺍﻻﻭﺯﺍﻋﻲ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﺇﻣﺎﻡ ﺍﻟﺪﻳﺎﺭ ﺍﻟﺸﺎﻣﻴﺔ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺰﻫﺪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٥٧‬ﻫـ‪) ،‬ﺧﲑ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.(٣٢٠‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺶ‪ ،‬ﺃﻧﺼﺖ ﳛﺒﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٩٨‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺸﻲ‪ ،‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺪﻋﻮﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٠٤‬‬
‫)‪ (٦‬ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺶ‪ ،‬ﺃﻧﺼﺖ ﳛﺒﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٩‬‬
 ‫‪:‬‬ ‫‪:‬א‬ ‫‪،‬‬ ‫א‬ ‫אא‬ ‫א‬
‫א ‪،‬‬ ‫א‬ ‫א‬
‫‪:‬‬ ‫א‬ ‫‪،‬‬ ‫‪:‬א‬ ‫א‬ ‫א‬
‫[)‪.(١‬‬ ‫א‬

‫‪ .٢‬ﻓﻬﻢ ﺧﺼﺎﺋﺺ ﻭﺣﺎﺟﺎﺕ ﺍﻟﻨﻤﻮ ﻟﺪﻯ ﺍﻷﺑﻨﺎﺀ‪:‬‬

‫ﳜﺘﻠﻒ ﺍﻷﺑﻨﺎﺀ ﰲ ﺣﻮﺍﺭﻫﻢ ﻣﻊ ﺍﻵﺑﺎﺀ ﻓﻤﻨﻬﻢ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺩﺭ ﺑﺎﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳌﹸﺴﺘﺠﻴﺐ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺮﺍﻓﺾ‪ ،‬ﻭﻛ ﹲﻞ ﻣﻦ ﻫﺆﻻﺀ ﳛﺘﺎﺝ ﺇﱃ ﺍﻫﺘﻤﺎﻡ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﺇﻣﺎ ﻟﺘﺤﻔﺰﻩ ﻋﻠـﻰ ﺍﻻﺳـﺘﻤﺮﺍﺭ ﺑـﺎﳊﻮﺍﺭ‪ ،‬ﺃﻭ‬
‫ﲢﺴﻴﻨﻪ‪ ،‬ﺃﻭ ﻣﻌﺎﳉﺔ ﺭﻓﻀﻪ ﲟﻌﺎﳉﺔ ﺃﺳﺒﺎﺑﻪ‪ ،‬ﻭﻇﺮﻭﻑ ﺍﻧﻌﺪﺍﻣﻪ‪ .‬ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ ﺍﻷﺳﺎﺱ ﰲ ﺍﺧﺘﻼﻑ ﻗﺪﺭﺓ‬
‫ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻧﺎﺗﺞ ﻋﻦ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌﻤﺮﻳﺔ ﻭﺧﺼﺎﺋﺺ ﻛﻞ ﻣﺮﺣﻠﻪ ﻭﺍﺣﺘﻴﺎﺟﺎ‪‬ﺎ‪ .‬ﻭﻣﻦ‬
‫ﻫﻨﺎ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻣﺒﲏ ﻋﻠﻰ ﻓﻬﻢ ﺧﺼﺎﺋﺺ ﻛﻞ ﺍﺑﻦ ﻭﺣﺎﺟﺎﺗﻪ‪ ،‬ﻭﺍﻟﺘﻌﺎﻣﻞ‬
‫ﻣﻌﻪ ﻛﻜﻞ ﻣﺘﻜﺎﻣﻞ‪ ،‬ﺑﺪﻭﻥ ﺍﻟﻔﺼﻞ ﺑﲔ ﻗﻮﻟﻪ ﻭﺳﻠﻮﻛﻪ ﻭﺧﺼﺎﺋﺺ ﻭﺣﺎﺟﺎﺕ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌﻤﺮﻳﺔ ﺍﻟﱵ ‪‬ﻳ ‪‬ﻤﺮ‪‬‬
‫‪‬ﺎ‪.‬‬
‫ﺣﺎﺟﺎﺕ ﺍﻻﺑﻦ ﺗﺒﺪﺃ ﻣﻨﺬ ﺍﻟﻮﻻﺩﺓ ﻓﻬﻮ ﲝﺎﺟﺔ ﺇﱃ ﺍﳊﻨﻮ ﻭﺍﻹﺷﺒﺎﻉ ﺍﻟﻌـﺎﻃﻔﻲ‪ ،‬ﻭﲝﺎﺟـﺔ ﺇﱃ‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﲝﺎﺟﺔ ﺇﱃ ﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﺘﻔﻮﻕ‪ ،‬ﻭﺇﱃ ﺍﻻﻧﺘﻤﺎﺀ‪ ،‬ﻭﺇﱃ ﺍﻷﻣـﻦ‪ ،‬ﻭﲣﺘﻠـﻒ ﺷـﺪﺓ‬
‫ﺍﳊﺎﺟﺎﺕ ﻭﺇﳊﺎﺣﻬﺎ ﺗﺒﻌ‪‬ﺎ ﻟﻠﻤﺮﺣﻠﺔ ﺍﻟﻌﻤﺮﻳﺔ ﺍﻟﱵ ﳝﺮ ‪‬ﺎ ﺍﻟﻔﺮﺩ)‪،(٢‬ﻭﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﻣﻌﺮﻓﺔ ﺍﻷﺏ ﲟﺮﺍﺣـﻞ‬
‫ﳕﻮ ﺍﺑﻨﻪ ﺳﻬﻞ ﻋﻠﻴﻪ ﺗﻔﻬﻢ ﺳﻠﻮﻛﻪ ﻭﺃﺳﺒﺎﺑﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻻﺑﻦ ﻳﺒﺪﺃ ﻣﻨﺬ ﻭﻻﺩﺗﻪ؛ ﻓﺈﻧﻪ ﻣﻬﺎﺭﺍﺗﻪ ﺗﺴﺘﻤﺮ ﰲ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻄﻮﺭ ﺑﺎﺯﺩﻳﺎﺩ‬
‫ﻣﺮﺍﺣﻠﻪ ﺍﻟﻌﻤﺮﻳﺔ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻷﺏ ﲞﺼﺎﺋﺺ ﻭﺣﺎﺟﺎﺕ ﻣﺮﺍﺣﻞ ﺍﻻﺑﻦ ﺍﻟﻌﻤﺮﻳﺔ ﻳﺴﻤﺢ ﻟﻪ ﲟﻌﺮﻓﺔ ﻋﻨﺎﺻـﺮ‬
‫ﻭﻗﻮﺍﻋﺪ ﺍﳊﻮﺍﺭ ﺍﳌﻨﺎﺳﺒﺔ ﻣﻌﻪ ﻭﻣﱴ ﳝﻜﻦ ﻟﻪ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﺃﻭ ﺇﺿﺎﻓﺔ ﺍﳌﺰﻳﺪ ﻣﻨﻬﺎ ﻟﺪﻋﻢ ﺳـﺎﺑﻘﺘﻬﺎ‪ .‬ﻓﻔـﻲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻣﻦ ﻋﻤﺮ ﺍﻟﻄﻔﻞ ﻳﻜﻮﻥ ﺍﻟﺼﺮﺍﺥ ﺃﻭ ﺍﻟﺒﻜﺎﺀ ﺃﻭ ﺍﻟﺘﺒﺴﻢ ﺗﻌﺒﲑ ﺗﻔﻬﻤﻪ ﺍﻷﻡ ﻋﻠﻰ ﺃﻧﻪ ﳛﻤـﻞ‬
‫ﻣﻌﲎ ﺍﳊﻮﺍﺭ ﻭﲢﺎﻭﻝ ﺗﻔﺴﲑﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺣﻘﻴﻘﺘﻪ ﻓﻌﻞ ﻏﲑ ﺇﺭﺍﺩﻱ ﻣﻦ ﺍﻟﻄﻔﻞ ﰲ ﺑﺪﺍﻳﺔ ﺍﳌﺮﺣﻠﺔ‪ .‬ﻭﻣﻊ‬
‫ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ ﻳﻐﺪﻭ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻰ ﺍﻷﻡ ﺗﻔﺴﲑ ﺗﻌﺒﲑﺍﺕ ﻭﺟﻪ ﺍﻟﻄﻔﻞ ﻭﺣﺮﻛﺎﺕ ﺟﺴﺪﻩ‪ .‬ﻭﻟﻸﻡ ﻫﻨﺎ‬
‫ﺩﻭﺭ ﻫﺎﻡ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﺧﺼﻮﺻ‪‬ﺎ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻨﻄﻮﻗﺔ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺯﻳﺎﺩﺓ ﺣﺼﻴﻠﺘﻪ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺗﺴﻤﻴﺔ ﺍﻷﺷﻴﺎﺀ ﲟﺴﻤﻴﺎ‪‬ﺎ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺑﻠﻐﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﰒ ﺗﺸﺠﻴﻌﻪ ﻣﻊ ﺗﻘﺪﻡ ﺍﻟﻌﻤﺮ ﻋﻠـﻰ‬

‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻌﻠﻢ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻗﻞ ﺭﺏ‬
‫ﺯﺩﱐ ﻋﻠﻤﺎ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٦٣‬ﺹ ‪.(٣٥‬‬
‫)‪ (٢‬ﻣﻴﺴﺮﺓ ﻃﺎﻫﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﻨﻔﺴﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٠٣‬‬
‫ﺍﳌﺒﺎﺩﺭﺓ ﻭﻃﻠﺐ ﻣﺎ ﻳﺮﻳﺪ ﺑﺪﻝ ﺗﻘﺪﳝﻪ ﻣﺒﺎﺷﺮﺓ ﻟﻪ‪ .‬ﻓﺎﺳﺘﺠﺎﺑﺔ ﺍﻷﻡ ﳌﺎ ﻳﺼﺪﺭ ﻋﻦ ﻃﻔﻠﻬﺎ ﻣﻦ ﺇﺷﺎﺭﺍﺕ ﺃﻭ‬
‫ﻋﺎﺩﺍﺕ ﻳﻐﺬﻱ ﻋﻨﺪﻩ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺑﺚ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺍﻟﻨﻤﻮ ﺍﳌﻌﺮﰲ)‪.(١‬‬
‫ﻭﻓﻬﻢ ﺍﻵﺑﺎﺀ ﳊﺎﺟﺎﺕ ﺍﻷﺑﻨﺎﺀ ﻭﺧﺼﺎﺋﺺ ﻣﺮﺍﺣﻠﻬﻢ ﺍﻟﻌﻤﺮﻳﺔ‪ ،‬ﻳﺴـﺎﻋﺪﻫﻢ ﰲ ﺇﺩﺭﺍﻙ ﻭﺗﻔﻬـﻢ‬
‫ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻳﺴﺎﻋﺪ ﺃﻳﻀ‪‬ﺎ ﰲ ﻣﺪ ﺟﺴﻮﺭ ﺍﻟﺜﻘﺔ ﺑﻴﻨﻬﻢ؛ ﻷﻥ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﻋﺪﻡ ﺛﻘﺔ ﺍﻟﻄﻔﻞ‬
‫ﰲ ﺍﻷﺏ‪ ،‬ﻫﻮ ﻋﺪﻡ ﻗﺪﺭﺓ ﺍﻷﺏ ﻋﻠﻰ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻄﻔﻞ ﺃﻭ ﺗﻔﻬﻤﻬﺎ)‪.(٢‬‬
‫‪ .٣‬ﻧﻘﺪ ﺍﻟﻔﻜﺮﺓ ﻭﻟﻴﺲ ﺻﺎﺣﺒﻬﺎ‪:‬‬
‫ﳑﺎ ﻳﺘﻌﻠﻖ ‪‬ﺬﻩ ﺍﳋﺼﻠﺔ ﺍﻷﺩﺑﻴﺔ ﺃﻥ ﻳﺘﻮﺟﻪ ﺍﻟﻨﻈﺮ ﻭﻳﻨﺼﺮﻑ ﺍﻟﻔﻜﺮ ﺇﱃ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻟﻴـﺘﻢ‬
‫ﺤﻮﱠﻝ ﺍﳊﻮﺍﺭ ﺇﱃ ﻣﺒﺎﺭﺯﺓ ﻛﻼﻣﻴﺔ‬
‫ﺗﻨﺎﻭﻟﻪ ﺑﺎﻟﺒﺤﺚ ﻭﺍﻟﻨﻘﺎﺵ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺻﺎﺣﺒﻪ ﺃﻭ ﻗﺎﺋﻠﻪ‪ .‬ﻭﺫﻟﻚ ﺣﱴ ﻻ ‪‬ﻳ ‪‬‬
‫ﻃﺎﺑﻌﻬﺎ ﺍﻟﻄﻌﻦ ﻭﺍﻟﺘﺠﺮﻳﺢ ﻭﺍﻟﻌﺪﻭﻝ ﻋﻦ ﻣﻨﺎﻗﺸـﺔ ﺍﻟﻘﻀـﺎﻳﺎ ﻭﺍﻷﻓﻜـﺎﺭ ﺇﱃ ﻣﻨﺎﻗﺸـﺔ ﺍﻟﺘﺼـﺮﻓﺎﺕ‬
‫ﻭﺍﻷﺷﺨﺎﺹ‪ ،‬ﺇﻻ ﰲ ﺣﺎﻻﺕ ﻗﻠﻴﻠﺔ ﻳﺴﺘﺤﺐ ﺍﳋﺮﻭﺝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺗﻘﺘﻀﻲ ﻣﺼﻠﺤﺔ‬
‫ﺍﳊﻖ ﺗﻌﺮﻳﺔ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺑﻴﺎﻥ ﻣﺎ ﻓﻴﻪ)‪ .(٣‬ﻭﻫﺬﺍ ﻣﻨﻬﺞ ﻧﺒﻮﻱ ﻛﺮﱘ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻓﻜﺎﻥ ﺇﺫﺍ ﺑﻠﻐﻪ ﻋﻦ ﺃﺣﺪ ﺃﺻﺤﺎﺑﻪ ﺷﻲﺀ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺪﻟﻪ ﻋﻠﻰ ﺍﳊﻖ ‪-‬ﻭﺳﺎﺋﺮ ﺃﺻﺤﺎﺑﻪ‪-‬ﻻ ﻳﺼﺮﺡ‬
‫ﺴﺘ‪‬ﺮ ﻋﻠﻴﻪ‪ ،‬ﻣﻮﺟﻬ‪‬ﺎ ﺍﳋﻄﺎﺏ ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﻓﻴﻘﻮﻝ‪ :‬ﻣﺎ ﺑﺎﻝ ﺃﻗﻮﺍﻡ)‪ ،(٤‬ﺣﺮﺻ‪‬ـﺎ ﻋﻠـﻰ‬
‫ﺑﺎﲰﻪ‪ ،‬ﻭ‪‬ﻳﹶﻠﻤ‪‬ﺢ ‪‬ﻟ‪‬ﻴ ‪‬‬
‫ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ﺍﳌﺴﺘﻬﺪﻑ‪ ،‬ﺇﳕﺎ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺗﺮﻛﻪ ﻭﻋﺪﻡ ﺍﻹﻗـﺮﺍﺭ‬
‫ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺮﺿﺎ ﻋﻨﻪ‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺍﻟﻨﺼﺢ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ‪.‬‬
‫ﺃﻣﺎ ﺍﻧﺘﻘﺎﺩ ﺍﻻﺑﻦ ﺑﺼﻮﺭﺓ ﺩﺍﺋﻤﺔ ﻭﻣﺴﺘﻤﺮﺓ ﻭﺍﻟﺘﺮﺑﺺ ﻟﻪ ﺃﺛﻨﺎﺀ ﻛﻞ ﺣﺮﻛﺔ ﺗﺼﺪﺭ ﻣﻨﻪ ﺃﻭ ﻛﻠﻤـﺔ‬
‫ﻳﺘﻔﻮﻩ ‪‬ﺎ‪ ،‬ﻭﺍﺳﺘﺪﻋﺎﺀ ﺃﺧﻄﺎﺋﻪ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻳﻮﻟﱢﺪ ﻟﺪﻳﻪ ﺇﺣﺴﺎﺳ‪‬ﺎ ﺑﺄﻧﻪ ﻣﺮﻓﻮﺽ ﻭﻳﺼﻴﺒﻪ ﺑﺎﻹﺣﺒﺎﻁ ﻭﺧﻴﺒـﺔ‬
‫ﺍﻷﻣﻞ ﻭﻳﱰﻉ ﻣﻨﻪ ﺍﻟﺜﻘﺔ ﺑﻘﺪﺭﺍﺗﻪ ﻭﺇﻣﻜﺎﻧﺎﺗﻪ‪ ،‬ﻭﻳﻘﺘﻞ ﺭﻭﺡ ﺍﳌﺒﺎﺩﺭﺓ ﻋﻨﺪﻩ)‪.(٥‬‬
‫ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻻﺣﺘﺮﺍﻡ ﺍﳌﺘﺒﺎﺩﻝ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﻛﻞ ﺫﻱ ﺣﻖ‬
‫ﺣﻘﻪ‪ ،‬ﻭﺍﻻﻋﺘﺮﺍﻑ ﲟﱰﻟﺔ ﺍﻻﺑﻦ ﻭﻣﻘﺎﻣﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﳌﺴﺎﺱ ﺑﺬﺍﺗﻪ ﻋﻨﺪ ﺍﻟﺴﻠﻮﻙ ﺍﳋﺎﻃﺊ‪ ،‬ﻣﻊ ﺗﺬﻛﺮ ﺣـﻖ‬

‫)‪ (١‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ،‬ﺍﻵﺑﺎﺀ ﻭﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٧‬‬
‫)‪ (٢‬ﺣﺴﲔ ﺣﺴﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﻭﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﳎﺪ ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪ ،‬ﺹ‪.١١٨‬‬
‫)‪ (٣‬ﺯﻫﲑ ﻛﺘﱯ‪ ،‬ﻓﻦ ﺍﳊﻮﺍﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٠٨‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺭﻓﻊ ﺍﻟﺒﺼﺮ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﰲ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٧١٧‬ﺹ‪.(٢٦١‬‬
‫)‪ (٥‬ﳉﻨﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﺍﻹﺑﺪﺍﻉ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﺗﻮﻓﻴﻖ ﺍﻟﻮﺍﻋﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪،‬‬
‫ﺹ‪.١٦٦‬‬
‫ﺍﻟﺒﻨﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ؛ ﻷﻧﻪ ﰲ ﻣﻮﺿﻊ ﺍﻟﻘﻮﺓ ﻏﺎﻟﺒ‪‬ﺎ‪ ،‬ﻓﻴﺨﺎ ‪‬ﻃﺐ ﺍﺑﻨﻪ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻼﺋﻘﺔ‪ ،‬ﻭﺍﻷﻟﻘﺎﺏ ﻭﺍﻟﻜﹸﲎ‬
‫ﺍﶈﺒﺒﺔ‪ ،‬ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﻬﺬﺑﺔ‪.‬‬
‫‪ .٤‬ﺍﻟﻮﺿﻮﺡ‪:‬‬
‫ﳌﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ ﺃﳘﻴﺔ ﻛﺒﲑﺓ ﰲ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﺤﱴ ﻳﻜﻮﻥ ﻣﻀـﻤﻮﻥ ﺍﳊـﻮﺍﺭ‬
‫ﻣﻔﻬﻮﻡ ﻭﻣﺆﺛﺮ ﻭﻣﻘﻨﻊ ﻻﺑﺪ ﻣﻦ ﻭﺿﻮﺣﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻄﻠﺐ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻮﺿﻮﺡ ﻫﺪﻑ ﺍﳊﻮﺍﺭ ﻟـﺪﻯ ﻛـﻼ‬
‫ﺍﻟﻄﺮﻓﲔ‪ ،‬ﲟﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻮﻇﻴﻒ ﺍﻟﻌﻨﺼﺮ ﺍﳌﻨﺎﺳﺐ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﳊﻮﺍﺭ ﺳﻮﺍﺀ ﺍﻟﻠﻔﻈﻲ ﺃﻭ ﻏﲑ ﺍﻟﻠﻔﻈﻲ‪.‬‬
‫ﻭﻳﺴﺎﻋﺪ ﻭﺿﻮﺡ ﻣﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ ﻛﺬﻟﻚ ﻋﻠﻰ ﺿﺒﻂ ﻣﺴﺎﺭ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﻼ ﻳﺘﺮﻙ ﺍﻟﻄﺮﻓﺎﻥ ﻣﻮﺿـﻮﻋ‪‬ﺎ ﺃﻭ‬
‫ﻳﻨﺘﻘﻼﻥ ﺇﱃ ﻏﲑﻩ ﺣﱴ ﻳﻨﻬﻴﺎﻩ‪.‬‬
‫ﻳﺸﻤﻞ ﻭﺿﻮﺡ ﻣﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ ﻭﺿﻮﺣﻪ ﰲ ﺫﻫﻦ ﺍﶈﺎﻭﹺﺭ‪-‬ﺍﻟﺬﻱ ﺑﺪﺃ ﺑﺎﳊﻮﺍﺭ‪ -‬ﺃﻭ ﹰﻻ‪ ،‬ﻣﻦ ﺧﻼﻝ ﲢﺪﻳﺪ‬
‫ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻭﺻﻮﻟﻪ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺗﻮﻓﺮ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺗﺮﺗﻴـﺐ ﺍﻷﻓﻜـﺎﺭ‪،‬‬
‫ﻭﺇﺗﻘﺎﻥ ﻋﻨﺼﺮ ﺍﳊﻮﺍﺭ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻤﻮﺿﻮﻉ ﻭﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪ .‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻮﺿﻮﺡ ﺍﳌﻀـﻤﻮﻥ‬
‫ﻟﻠﻤﺘﻠﻘﻲ ﲝﻴﺚ ﻳﺘﻴﺴﺮ ﻟﻪ ﻓﻬﻤﻪ‪ ،‬ﻭﺗﻔﺴﲑﻩ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺿﻮﺡ ﰲ ﺍﳊﻮﺍﺭ ﻭﺿﻮﺡ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺼﻮﺕ‪ ،‬ﻭﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺳﻬﻮﻟﺔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻣﻊ‬
‫ﺍﻻﺑﻦ‪ ،‬ﺧﺎﺻﺔ ﻛﻠﻤﺎ ﻛﺎﻥ ﰲ ﻣﺮﺣﻠﺔ ﻋﻤﺮﻳﺔ ﺃﻗﻞ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﻭﺳﺎﺋﻞ ﺇﻳﻀﺎﺡ ﺣﺴﻴﺔ ﻣﻨﺎﺳﺒﺔ ‪‬ﺗﻘـﺮﺏ‬
‫ﺍﳌﻌﲎ‪ .‬ﻭﻣﻨﻪ ﺃﻳﻀ‪‬ﺎ ﺣﺴﻦ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺗﻨﻈﻴﻢ ﻃﺮﺡ ﺣﻘﺎﺋﻖ ﻭﻣﻀﺎﻣﲔ ﺍﳊﻮﺍﺭ ﲟـﺎ ﻳﺘﻨﺎﺳـﺐ‬
‫ﻭﻗﺪﺭﺓ ﺍﻻﺑﻦ ﻋﻠﻰ ﺍﻻﺳﺘﻴﻌﺎﺏ‪.‬‬
‫ﻭﳝﻜﻦ ﻟﻸﺏ ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﻭﺿﻮﺡ ﻣﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻻﺑﻦ ﻣﻦ ﺧﻼﻝ ﻣﻼﺣﻈﺔ ﺭﺩ ﻓﻌـﻞ‬
‫ﺍﻻﺑﻦ‪ ،‬ﻭﲡﺎﻭﺑﻪ ﻣﻊ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳ‪‬ﻌﲎ ﻋﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ ﺑﻔﻬﻢ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻓﻌﻦ‬
‫א‬ ‫א‬ ‫ﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ] ،‬א‬ ‫ﹶﺃ‪‬ﻧ ﹴ‬
‫ﺖ‪:‬‬ ‫[)‪ ،(١‬ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎ‪‬ﺋ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺭﺿﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻨ‪‬ﻬﺎ ﻗﹶﺎﹶﻟ ‪‬‬ ‫א‬
‫[)‪ .(٢‬ﻭﻣﻌﲎ ﹶﻓﺼ‪‬ـﻞ ﺃﻱ‬ ‫א‬ ‫א‬ ‫]‬
‫‪‬ﺑﻴ‪‬ﻦ‪ .‬ﻭ»ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺗﺸﲑ ﺇﱃ ﻋﻨﺎﻳﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻔﻬﻢ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﺍﺳـﺘﻴﻌﺎﺑﻪ‪،‬‬
‫ﻭﺣﻔﻈﻪ ﻭﲡﺎﻭﺑﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻌﺠﻠﺔ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺇﻳﻘﺎﻋﻪ ﰲ ﺍﻟﻠﺒﺲ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ .‬ﺑﻞ ﺍﻷﻭﱃ ﺍﻟﺘﺄﱐ ﻭﺍﻟﻮﺿﻮﺡ‬

‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﻋﺎﺩ ﺍﳊﺪﻳﺚ ﺛﻼﺛﺎ ﻟﻴﻔﻬﻢ ﻋﻨﻪ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ،٩٥‬ﺹ ‪.(٤٨‬‬
‫)‪ (٢‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩ‪.‬ﺕ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺑﺎﺏ‪:‬‬
‫ﺍﳍﺪﻱ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٤٨٣٩‬ﺹ‪.(٢١٦‬‬
‫ﺍﳌﺆﺩﻳﺎﻥ ﺇﱃ ﲢﻘﻖ ﺍﳍﺪﻑ ﺍﳌﺮﺍﺩ‪ ،‬ﲞﻼﻑ ﺍﻟﺴﺮﺩ ﻭﺍﻟﺘﺘﺎﺑﻊ ﺍﻟﻠﺬﺍﻥ ﻗﺪ ﻳﻔﻮﺗﺎﻥ ﻋﻠﻰ ﺍﳌﺴﺘﻤﻊ ﺍﻟﻔﺎﺋﺪﺓ ﻛﻠﻬﺎ‬
‫ﺃﻭ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﺭﲟﺎ ﺯﻫﺪ ﰲ ﺑﻀﺎﻋﺔ ﺍﳌﺮﰊ ﻭﺃﻋﺮﺽ ﻋﻨﻪ«)‪.(١‬‬
‫‪ .٥‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪:‬‬
‫ﻻﺧﺘﻴﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺒﲔ ﻟﻠﺤﻮﺍﺭ ﻣﻊ ﺍﻻﺑﻦ ﺃﳘﻴﺔ ﻛﺒﲑﺓ ﻟﻜﻲ ﻳﺆﰐ ﺍﳊﻮﺍﺭ ﲦﺮﺗﻪ‪ ،‬ﻭﻫﻮ‬
‫ﳑﺎ ‪‬ﻳﻘﻠﻞ ﺍﳉﻬﺪ ﺍﳌﺒﺬﻭﻝ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﺏ ﺃﻥ ﻳﺸﻌﺮ ﺍﻻﺑﻦ ﺑﻘﺮﺑﻪ ﻣﻨﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳊـﻮﺍﺭ ﰲ ﻏﺮﻓـﺔ‬
‫ﺍﻻﺑﻦ ﺍﳋﺎﺻﺔ‪ ،‬ﺃﻭ ﺃﺛﻨﺎﺀ ﺍﳋﺮﻭﺝ ﻣﻊ ﺍﻷﺏ؛ ﻭﰲ ﻫﺬﺍ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﺧﺼﻮﺻﻴﺔ ﺍﻻﺑﻦ‪ .‬ﻭﻗﺪ ﻓﻌﻞ ﺫﻟـﻚ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺍﻟﺸﺎﺏ ﺍﻟﺬﻱ ﻃﻠﺐ ﻣﻨﻪ ﺍﻹﺫﻥ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻓـ»ﻃﻠﺐ ﻣـﻦ ﺍﻟﺸـﺎﺏ ﺃﻥ‬
‫ﻳﻘﺘﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﻫﻨﺎ ﻧﻔﻬﻢ ﺩﻻﻟﺔ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺍﻷﺷﺨﺎﺹ‪ ،‬ﻓﻘﺮﺏ ﺍﳌﺴﺎﻓﺔ ‪‬ﻳ ‪‬ﻤﻜﱢﻦ ﻣﻦ ﺗﻮﻓﲑ ﺟﻮ ﻣﻨﺎﺳـﺐ‬
‫ﻟﻠﺤﻮﺍﺭ‪ ،‬ﺃﻣﺎ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻓﻬﻲ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﻹﻣﻼﺀ ﺍﻷﻭﺍﻣﺮ ﻭﺇﺻﺪﺍﺭ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ«)‪ ،(٢‬ﰲ ﺍﻟﻐﺎﻟﺐ‪.‬‬
‫ﺇﻥ ﺍﻟﻘﻠﻮﺏ ﺗ‪‬ﻘﺒﹺﻞ ﻭ‪‬ﺗ ‪‬ﺪﺑﹺﺮ‪ ،‬ﻭﻣﻦ ﺍﳊﻜﻤﺔ ﺃﻥ ﻳﺴﺘﻐﻞ ﺍﻵﺑﺎﺀ ﺯﻣﻦ ﺇﻗﺒﺎﻝ ﻗﻠﻮﺏ ﺃﺑﻨـﺎﺋﻬﻢ‪ ،‬ﻭﻣـﻦ‬
‫ﺫﻟﻚ ﺇﺭﺟﺎﺀ ﺍﳊﻮﺍﺭ ﰲ ﺑﻌﺾ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺇﱃ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺮﻏﺐ ﻓﻴﻪ ﺍﻷﺑﻨﺎﺀ)‪ ،(٣‬ﻣﻊ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺘﻨﻔﻴﺬ‪،‬‬
‫ﻭﺫﻛﺮ ﺳﺒﺐ ﺍﻟﺘﺄﺟﻴﻞ؛ ﻓﺈﻥ ﻟﻠﻜﻼﻡ ‪‬ﺳﻠﻄﺔ ﺇﺫﺍ ﺟﺎﺀ ﰲ ﻣﻮﺿﻌﻪ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻭﺻﻴﺔ ﺃﺏ ﻻﺑﻨﻪ‪ :‬ﻳﺎ ﺑﲏ‬
‫ﻻ ﻳﻜﻮﻧﻦ ﻣﻦ ‪‬ﺧﻠﻘﻚ ﺃﻥ ﺗﺒﺘﺪﺉ ﺣﺪﻳﺜﹰﺎ ﰒ ﺗﻘﻄﻌﻪ ﻭﺗﻘﻮﻝ‪ :‬ﺳﻮﻑ ﻛﺄﻧﻚ ﺭﺅﺕ ﻓﻴﻪ ﺑﻌﺪ ﺍﺑﺘﺪﺍﺋﻚ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻟﻴﻜﻦ ﺗﺮﻭﻳﻚ ﻓﻴﻪ ﻗﺒﻞ ﺍﻟﺘﻔﻮ‪‬ﻩ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺠﺎﻥ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ﺍﻓﺘﺘﺎﺣﻪ ﺧﻄﺮ ﻓﺎﺩﺡ‪ .‬ﻳﺎ ﺑـﲏ‪ :‬ﺍﺧـﺰﻥ‬
‫ﺴﻦ ﻛﻞ ﺻﻮﺍﺏ‪ .‬ﻭﺇﳕﺎ ﺇﺻـﺎﺑﺔ‬ ‫ﻋﻘﻠﻚ ﻭﻛﻼﻣﻚ ﺇﻻ ﻋﻨﺪ ﺇﺻﺎﺑﺔ ﺍﳌﻮﺿﻊ؛ ﻓﺈﻧﻪ ﻟﻴﺲ ﰲ ﻛﻞ ﺣﲔ ‪‬ﻳﺤ ‪‬‬
‫ﺍﻟﺮﺃﻱ ﺃﻭ ﺍﻟﻘﻮﻝ ﺑﺈﺻﺎﺑﺔ ﺍﳌﻮﺿﻊ«)‪.(٤‬‬
‫ﻭﺍﳊﻜﻤﺔ ﻫﻲ‪» :‬ﺃﻥ ﺗﻌﻄﻲ ﻛﻞ ﺷﻲﺀ ﺣﻘﻪ‪ ،‬ﻭﻻ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪﻳﻪ ﺣﺪﻩ‪ ،‬ﻭﻻ ﺗﻌﺠﻠﻪ ﻋـﻦ ﻭﻗﺘـﻪ‪ ،‬ﻭﻻ‬
‫ﺗﺆﺧﺮﻩ ﻋﻨﻪ«)‪ .(٥‬ﻭﻣﻦ ﺍﳊﻜﻤﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﺍﻟﺘﺠﺎﻭﺏ ﺍﻟﺴﺮﻳﻊ ﻣﻊ ﺍﻟﻄـﺮﻑ ﺍﻵﺧـﺮ؛ »ﻷﻥ ﻋـﺪﻡ‬
‫ﺍﻟﺘﺠﺎﻭﺏ ﺍﻟﺴﺮﻳﻊ ﻣﻊ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻗﺪ ﻳﻔﻮ‪‬ﺕ ﻋﻠﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐـﻲ ﺃﻥ ﻳﺘﻮﻗـﻒ‬
‫ﻋﻨﺪﻫﺎ ﻭﻳﻌﺎﳉﻬﺎ ﺑﻠﺒﺎﻗﺔ ﻭﺣﻨﻜﺔ«)‪.(٦‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺸﻲ‪ ،‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺪﻋﻮﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٠٧‬‬
‫)‪ (٢‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٠٦‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﳉﻮﺍﺩ‪،‬ﻛﻴﻒ ﲢﺎﻭﺭ ﺃﺑﻨﺎﺀﻙ ﻭﺗﺴﺘﻤﺘﻊ ‪‬ﺬﺍ ﺍﳊﻮﺍﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬ﺹ‪.٥٢‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﻴﺨﻠﻲ‪ ،‬ﺃﺧﻼﻗﻴﺎﺕ ﺍﳊﻮﺍﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪١٩٩٣ ،‬ﻡ‪ ،‬ﺹ‪.٧٨‬‬
‫)‪ (٥‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﺑﲔ ﻣﻨﺎﺯﻝ ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘـﻲ‪،‬ﻁ‪،٢‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪١٣٩٣ ،‬ﻫـ‪١٩٧٣-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ ‪.٤٧٩‬‬
‫)‪ (٦‬ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺍﳍﻴﱵ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﺬﺍﺕ ﻭﺍﻵﺧﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٧٨‬‬
‫ﻭﻋﻠﻰ ﻃﺮﰲ ﺍﳊﻮﺍﺭ ﻗﻀﺎﺀ ﺍﻟﻮﻗﺖ ﺍﻟﻜﺎﰲ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻣﻊ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻮﻗﺖ ﳏـﺪﺩ ﻓـﻼ ﻳﺴـﺘﺄﺛﺮ‬
‫ﺑﺎﳊﺪﻳﺚ ﺃﺣﺪﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻬﻢ ﻃﻮﻝ ﺯﻣﻦ ﺍﳊﻮﺍﺭ؛ ﻷﻥ ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﻹﳚـﺎﺯ‪ ،‬ﻭﻗـﻮﺓ‬
‫ﺍﳊﻮﺍﺭ ﺗﻜﻤﻦ ﰲ ﺍﳊﻖ ﺍﻟﺬﻱ ﻓﻴﻪ ﻭﻟﻴﺲ ﺑﻌﺪﺩ ﻛﻠﻤﺎﺗﻪ‪ ،‬ﺗﻘﻮﻝ ﻋﺎﺋﺸﺔ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﺎ‪ ] :-‬א‬
‫[)‪ ،(١‬ﻭﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪] :‬‬ ‫א‬ ‫א‬
‫‪،‬‬ ‫א‬ ‫א‬ ‫א‬
‫[)‪ .(٢‬ﻓﻜﺎﻥ ﺣﺪﻳﺜﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺘﻤﻴﺰ‪‬ﺍ ﺑﺎﻟﻮﺿﻮﺡ ﻭﻓﺼﻞ ﺍﻟﻜﻠﻤﺎﺕ ﻋﻦ ﺑﻌﻀﻬﺎ ﻟﻴﺴﻬﻞ‬
‫ﻋﻠﻰ ﻣﺴﺘﻤﻌﻪ ﺣﻔﻈﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﲟﺴﺘﻐﺮﺏ ﻓﻘﺪ ﺃﻭﰐ ﺟﻮﺍﻣﻊ ﺍﻟ ﹶﻜﻠ‪‬ﻢ‪.‬‬
‫‪ .٦‬ﺍﻟﺘﺸﺠﻴﻊ ‪:‬‬
‫ﺗﺸﺠﻴﻊ ﺍﻷﺑﻨﺎﺀ ﻟﻺﻗﺒﺎﻝ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻳﺘﺤﻘﻖ ﻋﻨﺪ ﺇﺣﺴﺎﺳﻬﻢ ﺑﺜﻘﺔ ﺁﺑﺎﺋﻬﻢ ﻓﻴﻬﻢ‪ ،‬ﺣﻴﺚ ﻳ‪‬ﻌـﺪ‬
‫ﺫﻟﻚ »ﻣﻦ ﺃﻛﱪ ﺍﶈﻔﺰﺍﺕ ﳊﻮﺍﺭ ﺍﻷﺑﻨﺎﺀ ﻣﻊ ﺍﻵﺑﺎﺀ؛ ﺇﺫ ﺇﻥ ﺍﻹﺣﺴﺎﺱ ‪‬ﺬﻩ ﺍﻟﺜﻘﺔ ﻳﻘـﻮﺩ ﺇﱃ ﺍﻟﺼـﺮﺍﺣﺔ‬
‫ﻭﺗﻼﰲ ﺍﳋﻮﻑ‪ ،‬ﻭﻳﺪﻓﻊ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺻﻞ«)‪ .(٣‬ﻭﻟﻦ ﻳ‪‬ﻤﻨﺢ ﺍﻵﺑﺎﺀ ﻫﺬﻩ ﺍﻟﺜﻘﺔ ﺇﻻ ﻋﻨﺪ ﺇﺣﺴﺎﺳـﻬﻢ‬
‫ﺍﺑﺘﺪﺍﺀ ﲜﺪﻭﻯ ﺍﳊﻮﺍﺭ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺳﻴ‪‬ﻘﻨﻌﻬﻢ ﺑﻀﺮﻭﺭﺓ ﺗﻌﻠﻢ ﻣﻬﺎﺭﺍﺕ ﺍﻟﺘﺤـﺎﻭﺭ ﺍﻟﻼﺯﻣـﺔ‬
‫ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ .‬ﻭﻣﻦ ﺍﳌﻬﻢ ﺃﻳﻀﺎ ﺷﻌﻮﺭ ﺍﻷﺑﻨﺎﺀ ﺑﺎﻟﺜﻘﺔ ﰲ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﺍﻟﱵ ﲢﺼﻞ ﻣﱴ ﻣﺎ ﺷﻌﺮﻭﺍ ﺑﺄﻣﺎﻧﺔ‬
‫ﻭﺻﺪﻕ ﺁﺑﺎﺋﻬﻢ‪.‬‬
‫ﻛﺬﻟﻚ ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺠﻌﺔ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﺣﺴﻦ ﺍﻹﻧﺼﺎﺕ‪ ،‬ﻭﺍﻟﺒﺪﺀ ﺑﺎﻷﻣﻮﺭ ﺍﳌﹸﺒﺸﺮﺓ ﻏﲑ‬
‫ﺍﳌﻨﻔﺮﺓ‪ ،‬ﻭﺍﻟﺜﻨﺎﺀ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻻﺳﺘﺮﺳﺎﻝ ﰲ ﺍﳊﺪﻳﺚ ﻣﺜـﻞ‪ :‬ﳑﺘـﺎﺯ‪ ،‬ﻧﻌـﻢ‪،‬‬
‫ﺃﺣﺴﻨﺖ ﺗﺎﺑﻊ‪...‬؛ ﻷﻥ ﻫﺬﺍ ﳚﻌﻞ ﺍﻻﺑﻦ ﳛﺲ ﺃﻥ ﳏﺎﻭﻻﺗﻪ ﻟﻠﺤﻮﺍﺭ ﺗﻠﻘﻰ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﺘﺮﺣﻴﺐ ﻣﻦ ﺃﺑﻴﻪ‪،‬‬
‫ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺏ ﺻﺎﺩﻗﹰﺎ ﻭﺃﻣﻴﻨ‪‬ﺎ ﰲ ﺍﻟﺘﺸﺠﻴﻊ‪ ،‬ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﻌﺒﲑﺍﺕ ﻭﺟﻬـﻪ‬
‫ﻭﻋﻴﻨﻴﻪ‪ ،‬ﻓـ»ﺍﻟﺜﻨﺎﺀ ﺍﳌﻤﺰﻭﺝ ﺑﺘﻌﺒﲑﺍﺕ ﺍﻟﻮﺟﻪ ﺍﳊﺎﻧﻴﺔ ﻫﻮ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺍﻟﺘﺸﺠﻴﻊ«)‪.(٤‬‬
‫ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺠﻌﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﳊﻮﺍﺭ ﺍﻹﺷﺎﺩﺓ ﺑﺎﻷﻓﻜﺎﺭ‪ :‬ﻓﻤﻦ ﺍﻹﻧﺼﺎﻑ ﺃﻥ ﻳﺒﺪﻱ‬
‫ﺴﻠﱢﻢ ‪‬ﺎ‪،‬‬
‫ﺍﻷﺏ ﺇﻋﺠﺎﺑﻪ ﺑﺎﻷﻓﻜﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﺍﳉﻴﺪﺓ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﻳﻮﺭﺩﻫﺎ ﺍﻻﺑﻦ ﻭ‪‬ﻳ ‪‬‬

‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ ﺻﻔﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٣٣٧٤‬ﺹ ‪.(١٣٠٧‬‬
‫)‪ (٢‬ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺑﺎﺏ‪ :‬ﰲ ﻛﻼﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‪،٣٦٣٩‬‬
‫ﺹ‪ ، (٥٦٠‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ :‬ﰲ ﻧﻔﺲ ﺍﳉﺰﺀ ﻭﺍﻟﺼﻔﺤﺔ‪.‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﳉﻮ‪‬ﺍﺩ‪ ،‬ﻛﻴﻒ ﲢﺎﻭﺭ ﺃﺑﻨﺎﺀﻙ ﻭﺗﺴﺘﻤﺘﻊ ‪‬ﺬﺍ ﺍﳊﻮﺍﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢١‬‬
‫)‪ (٤‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٧٧‬‬
‫ﻭﻫﺬﺍ ﻳﻔﺘﺢ ﻗﻠﺐ ﺍﻻﺑﻦ ﻟﻘﺒﻮﻝ ﺁﺭﺍﺋﻪ‪ ،‬ﻭﻳﺬﻫﺐ ﺑﺮﻭﺡ ﺍﻟﺘﻮﺗﺮ ﺍﻟﱵ ﺗﺴﻮﺩ ﺃﺟﻮﺍﺀ ﺑﻌـﺾ ﺍﶈـﺎﻭﺭﺍﺕ‪،‬‬
‫ﻭﺗﻀﻔﻲ ﻋﻠﻰ ﺍﶈﺎﻭﺭ ﺻﻔﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ)‪.(١‬‬
‫ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺠﻌﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﺇﺷﻌﺎﺭ ﺍﻻﺑﻦ ﺑﺄﻧﻪ ﻣﺪﺍﺭ ﺍﻻﻫﺘﻤـﺎﻡ‪ ،‬ﻭﺃﻧـﻪ‬
‫ﺟﺪﻳﺮ ﺑﺎﻻﺣﺘﺮﺍﻡ ﻭﺫﻟﻚ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻹﳝﺎﺀﺍﺕ‪ :‬ﻛﺎﻹﻗﺒﺎﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺰ ﺍﻟﺮﺃﺱ ﺩﻻﻟﺔ ﻋﻠـﻰ ﺍﳌﺸـﺎﺭﻛﺔ‪،‬‬
‫ﻭﺍﻟﻠﻤﺲ‪ ،‬ﻭﺍﻟﺘﺮﺑﻴﺖ ﻋﻠﻰ ﺍﻟﻜﺘﻒ‪ ،‬ﻭ»ﺍﻻﻟﺘﻔﺎﺕ ﺍﻟﻜﺎﻣﻞ ﻟﻼﺑﻦ ﻭﺗﺮﻙ ﲨﻴﻊ ﺍﳌﺸﺎﻏﻞ ﺣﲔ ﻳﺒﺪﻱ ﺭﻏﺒﺘﻪ‬
‫ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﻟﺘﺮﻛﻴﺰ ﺑﺎﻟﻌﻴﻨﲔ؛ ﻷﻥ ﺍﻟﻌﲔ ﺗﻌﻄﻲ ﺁﺛﺎﺭ‪‬ﺍ ﻓﻮﺭﻳﺔ ﳌﺎ ﲣﺘﻠﺞ ﺑﻪ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﳌﺎ ﲢﺐ ﻭﻣـﺎ ﻻ‬
‫ﲢﺐ«)‪ .(٢‬ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ‪‬ﻳ ﹾﻘﹺﺒﻞ ﺑﻮﺟﻬﻪ ﻋﻠﻰ ﻣﻦ ﻳﻜﻠﻤﻪ ﺣﱴ ﻳﻔﺮﻍ‬
‫ﻣﻦ ﻛﻼﻣﻪ‪ ،‬ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪] :‬‬
‫‪،‬‬ ‫‪،‬‬ ‫א‬
‫[)‪.(٣‬‬ ‫‪،‬‬ ‫‪،‬‬
‫ﻛﺬﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺸﺠﻊ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﳊﻮﺍﺭ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊـﻮﺍﺭ ﻣﺒﻨﻴ‪‬ـﺎ ﻋﻠـﻰ‬
‫ﺍﳌﺮﻭﻧﺔ‪ .‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻻﺑﻦ ﻋﻠﻰ ﺧﻄﺄ ﰲ ﺍﻟﻔﻜﺮﺓ ﺃﻭ ﺍﳌﻌﻠﻮﻣﺔ ﺍﻟﱵ ﻳﻄﺮﺣﻬﺎ ﻭﻟﻜﻦ ﺍﳌﺮﻭﻧـﺔ ﻭﺍﳍـﺪﻭﺀ‬
‫ﻳﻌﻤﻼﻥ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ ﺍﳊﻮﺍﺭ ﻭﺍﺳﺘﻜﻤﺎﻝ ﻣﻮﺿﻮﻋﺎﺗﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻮﺗﺮ ﻭﺍﻟﺘﻌﺼﺐ ﻓﻬﻲ ﺣﺎﻻﺕ ﻻ ﺗﺸـﺠﻊ‬
‫ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻭﻻ ﲣﺪﻡ ﺃﻫﺪﺍﻓﻪ)‪ .(٤‬ﻭﻣﻦ ﺍﳌﺮﻭﻧﺔ ﺍﻟﺘﻨﻘﻞ ﺑﲔ ﳐﺎﻃﺒﺔ ﺍﻟﻌﺎﻃﻔﺔ ﻭﳐﺎﻃﺒﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻤﺨﺎﻃﺒـﺔ‬
‫ﻋﺎﻃﻔﺔ ﺍﻻﺑﻦ ﻭﳎﺎﺭﺍﺕ ﺣﺎﻟﺘﻪ ﺍﻟﻌﺎﻃﻔﻴﺔ ﺗﺸﻌﺮﻩ ﺑﺄﻥ ﺍﻷﺏ ﻳﺸﺎﺭﻛﻪ ﰲ ﲨﻴﻊ ﻇﺮﻭﻓﻪ ﻭ‪‬ﻴﺊ ﺍﻻﺑﻦ ﻟﺘﻘﺒﻞ‬
‫ﻣﺎ ﺳﻴﻘﻮﻟﻪ‪ .‬ﻭﺍﳋﻄﺎﺏ ﺍﳌﺒﺎﺷﺮ ﻟﻌﻘﻞ ﺍﻻﺑﻦ‪ ،‬ﻭﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﻟﻪ‪ ،‬ﻭﺗﺮﺗﻴﺐ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻴﺤﻔﻈﻬﺎ‬
‫ﻣﻊ ﻓﻬﻤﻬﺎ‪ ،‬ﳚﻌﻞ ﻣﻦ ﺍﻻﺑﻦ ﺃﺷﺪ ﻗﺒﻮ ﹰﻻ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﺳﺘﻌﺪﺍﺩ‪‬ﺍ ﻟﻠﺘﻠﻘﻲ)‪.(٥‬‬
‫ﻭﻣﻦ ﺍﻟﺘﺸﺠﻴﻊ ﻋﻠﻰ ﺑﺪﺀ ﺣﻮﺍﺭ ﺟﺪﻳﺪ‪ ،‬ﰲ ﻣﻮﺍﻗﻒ ﺗﺎﻟﻴﺔ ﺃﻥ ﻳﻈﻬﺮ ﺍﻷﺏ ﺍﻟﻔﻬﻢ ﺑﺘﻠﺨﻴﺺ ﻣـﺎ‬
‫ﻗﺎﻟﻪ ﺍﻻﺑﻦ ﰲ ‪‬ﺎﻳﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﻟﻴﺴﺘﺪﻝ ﺍﻻﺑﻦ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺗﺮﻛﻴﺰ ﺃﺑﻴﻪ ﻭﺍﻫﺘﻤﺎﻣﻪ ﲟﺎ ﻗﺎﻟـﻪ‪ ،‬ﻓﻴﺘﺸـﺠﻊ‬
‫ﻭﻳﺼﺒﺢ ﻟﺪﻳﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺒﺪﺀ ﺣﻮﺍﺭ ﺁﺧﺮ‪.‬‬
‫ﺃﺧﲑ‪‬ﺍ ﻓﺈﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻴﻨﺔ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺗﻌﻠﻢ ﻭﺗﻄـﻮﻳﺮ ﻣﻬـﺎﺭﺍﺕ‬
‫ﺍﳊﻮﺍﺭ ﻣﻦ ﻗﺒﻞ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﺼﱪ ﻭﻋﺪﻡ ﺗﻌﺠﻞ ﺍﻟﻨﺘﺎﺋﺞ ‪-‬ﻷﻥ ﻛﺴﺐ ﺍﻟﻘﻠﻮﺏ ﻣﻘـﺪﻡ ﻋﻠـﻰ‬

‫)‪ (١‬ﺯﻫﲑ ﻛﺘﱯ‪ ،‬ﻓﻦ ﺍﳊﻮﺍﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٠٩‬‬

‫)‪ (٢‬ﳏﻤﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﳉﻮ‪‬ﺍﺩ‪ ،‬ﺍﻹﺩﺍﺭﺓ ﺑﺎﳊﻮﺍﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪ ،‬ﺹ‪.٥٦‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻃﺎﺭﻕ ﺑﻦ ﻋﻮﺽ ﺍﷲ ﳏﻤﺪ ﻭﻋﺒﺪ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺴـﻴﲏ‪،‬‬
‫ﺩﺍﺭ ﺍﳊﺮﻣﲔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤١٥ ،‬ﻫـ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺍﲰﻪ ﻣﻄﻠﺐ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‪ ، ،٨٦٨٨‬ﺹ‪.(٢٩٨‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺍﳍﻴﱵ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﺬﺍﺕ ﻭﺍﻵﺧﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٨٨-٨٧‬‬
‫)‪ (٥‬ﳏﻤﺪ ﻧﻮﺭ ﺳﻮﻳﺪ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻠﻄﻔﻞ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٦‬‬
 ‫א‬ ‫ﻛﺴﺐ ﺍﳌﻮﺍﻗﻒ‪ ،-‬ﻭﺗﺬﻛﺮ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪] :‬‬
‫[)‪.(١‬‬ ‫א‬

‫ﺧﺎﲤﺔ ﺍﻟﻔﺼﻞ‪:‬‬
‫ﺗﻨﺎﻭﻝ ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻋﺪﺓ ﻣﺒﺎﺣـﺚ‪،‬‬
‫ﺃﻭﳍﺎ‪ :‬ﺃﺳﺲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺍﻟﱵ ﺧ‪‬ﺼﺼﺖ ﺩﻭﻥ ﻏﲑﻫﺎ ﺑﺴﺒﺐ ﺃ‪‬ﺎ ﺗﺸﻤﻞ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‬
‫ﻣﻌ‪‬ﺎ‪ ،‬ﻭﻫﻲ‪ :‬ﺃ‪‬ﺎ ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻋﻼﻗﺔ ﻓﻄﺮﻳﺔ ﻟﻴﺴﺖ ﻣـﻦ ﺍﻟﻌﻼﻗـﺎﺕ‬
‫ﺍﻟﺘﻌﺎﻗﺪﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻋﻘﺪ ‪‬ﻳ‪‬ﻨ ‪‬ﻔﺬﹸﻩ ﺳﻠﻄﺎﻥ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻣﻦ ﺃﺳﺴﻬﺎ ﺃ‪‬ﺎ ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻣﻦ‬
‫ﻛﻼ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﻫﻲ ﻋﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻻﺑﺘﻼﺀ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﱪ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺣـﺪ ﺳـﻮﺍﺀ‪ .‬ﰒ‬
‫‪‬ﺧﺘ‪‬ﻢ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﺑﺒﻌﺾ ﺁﺛﺎﺭ ﻗﻴﺎﻡ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﲢﺪﺙ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﻦ ﺑﻌﺾ ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻌﺘﺮﺽ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨـﺎﺀ‪ ،‬ﻭﰲ‬
‫ﻛﻞ ﻋﺎﺋﻖ ﰎ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺁﺛﺎﺭ ﻭﺟﻮﺩﻩ‪ ،‬ﰒ ﺍﻗﺘﺮﺍﺡ ﺑﻌﺾ ﺍﻟﻄﺮﻕ ﻟﻠﺘﻐﻠﺐ ﻋﻠﻴـﻪ‪ .‬ﻭﻣـﻦ‬
‫ﺍﳌﻌﻮﻗﺎﺕ ﻗﻠﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺗﻨﺎﻗﺾ ﺍﻟﻘﺪﻭﺓ‪ ،‬ﻭﺗ‪‬ﺴﻠﱡﻂ ﺍﻵﺑﺎﺀ‪ ،‬ﺛﹸﻢ ﺍﳊﹸﻜﻢ ﺍﳌﹸﺴﺒﻖ ﻋﻠﻰ ﺍﻻﺑﻦ‪.‬‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﺫﻛﺮﺕ ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﱵ ﳍﺎ ﺻﻔﺔ ﺍﻟﺘﺄﺛﲑ ﺍﳌﺒﺎﺷﺮﺓ ﻋﻠﻰ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻷﺧﲑ‪ ،‬ﺣﻮﻝ ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﰲ ﺩﻋﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﻘـﺪ‬
‫ﻇﻬﺮ ﻣﻦ ﺧﻼﻟﻪ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﻣﻦ ﺧﻼﻝ ﻋﻨﺼﺮﻳﻪ ﻭﻗﻮﺍﻋﺪﻩ ﰲ ﻫﺬﺍ ﺍﻟﺪﻋﻢ‪ ،‬ﻭﰎ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﻨﺼـﺮﻱ‬
‫ﺍﳊﻮﺍﺭ ﺍﻟﻠﻔﻈﻲ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻭﻣﺎﺫﺍ ﻳ‪‬ﻘﺼﺪ ﺑﻜﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﰒ ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﰲ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ‬
‫ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﳉﻤﻊ ﺑﲔ ﺍﻹﻧﺼﺎﺕ ﻭﺍﳊﻮﺍﺭ‪ ،‬ﻓﻬﻢ ﺧﺼﺎﺋﺺ ﻭﺣﺎﺟﺎﺕ ﺍﻟﻨﻤﻮ ﻟﺪﻯ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻧﻘﺪ‬
‫ﺍﻟﻔﻜﺮﺓ ﻭﻟﻴﺲ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﺍﻟﻮﺿﻮﺡ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﺍﻟﺘﺸﺠﻴﻊ‪.‬‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﳏﺎﻭﻟﺔ ﻟﻺﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻝ ﻃﹸﺮﺡ ﰲ ﺃﻭﻟﻪ ﻋﻦ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑـﲔ‬
‫ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ .‬ﻭﲟﺎ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺗﺮﻛﺰ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﺴﺘﺮﺷﺪ ﺑﺂﻳﺎﺗﻪ ﻭﻫﺪﺍﻳﺎﺗﻪ‪،‬‬
‫ﻛﻤﺎ ‪‬ﻳﻨ‪‬ﺺ ﻋﻨﻮﺍ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺘﻄﻠﺐ ﻣﻌﺮﻓﺔ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺩﺭﺍﺳـﺔ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺫﹸﻛﺮ ﻓﻴﻬﺎ‪ .‬ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﱄ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻌﻔﻒ ﻭﺍﻟﺼﱪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،١٠٥٣‬ﺹ‪.(٧٢٩‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‬
‫ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪:‬‬
‫ﺩﺭﺍﺴﺔ ﻨﺼﻭﺹ ﺤﻭﺍﺭ ﺍﻵﺒﺎﺀ ﻤﻊ ﺍﻷﺒﻨﺎﺀ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪:‬‬
‫ﻤﻨﻬﺠﻴﺔ ﺤﻭﺍﺭ ﺍﻵﺒﺎﺀ ﻤﻊ ﺍﻷﺒﻨﺎﺀ‬

‫‪:‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺍﺭﺗﻀﺎﻩ ﻣﻊ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻣﻨﻬﺞ ﺣﻴﺎﺓ ﻭﳒﺎﺓ ﳍﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﺳﺎﺭ ﻋﻠﻴﻪ‬
‫ﻣ‪‬ﻌﻠﻢ ﺍﻟﺒﺸﺮﻳﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺗﺒﻌﻪ ‪‬ﺳﻠﹶﻒ ﺍﻷﻣﺔ ﻭ ‪‬ﺧﹶﻠﻔﹸﻬﺎ‪ .‬ﺍﺣﺘﻮﻯ ﻋﻠﻰ ﺃﺣﻜﻢ ﻣﻨﻬﺞ‪ ،‬ﻭﺃﻋﺪﻝ‬
‫ﺃﺳﻠﻮﺏ‪ ،‬ﺻﺮﺍﻃﺎ ﻣﺴﺘﻘﻴﻤ‪‬ﺎ ﻻ ﻋﻮﺝ ﻓﻴﻪ‪ ،‬ﻳﻬﺪﻱ ﻣﻦ ﺗﺒﻌﻪ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ‪ ،‬ﻣﺼﺪﺍﻗﹰﺎ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﭽﭟ ﭠ‬
‫ﭡ ٿ ﭣ ﭤ ﭥ ٹ ﭧ ﭨ ﭩ ڤ ﭫ ﭬ ﭭ ڦ ﭼ ]ﺍﻹﺳﺮﺍﺀ‪ ، [٩ :‬ﻭﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﳏﺎﻭﻟﺔ ﻟ‪‬ﺘﹶﻠﻤ‪‬ﺲ ﺃﺑﻌﺎﺩ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺭﲰﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳊﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﻓﺒﻌﺪ ﺃﻥ ﻇﻬﺮ ﻣﻦ ﺧﻼﻝ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺩﻋﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻳﻬـﺪﻑ‬
‫ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﺳﺌﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﻣﺎ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ؟ ﻭﻣﺎ ﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ؟ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻟﻨﺼﻮﺹ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﻫـﺬﺍ ﺍﳊـﻮﺍﺭ‬
‫ﻭﳏﺎﻭﻟﺔ ﺍﺳﺘﻘﺼﺎﺀ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻓﻴﻬﺎ‪ ،‬ﰒ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻨﻬﺠﻴﺘﻪ ﺍﻟﱵ ﴰﻠﺖ ﻣﻮﺍﺿﻴﻌﻪ ﻭﺃﺳﺴﻪ ﻭﺃﺳﺎﻟﻴﺒﻪ ﺍﻟﱵ‬
‫ﺍﺳﺘﺨﺪﻣﻬﺎ‪.‬‬

‫א‬ ‫א א‬ ‫א‬ ‫‪:‬‬ ‫א‬ ‫א‬

‫ﻭﺭﺩ ﺫﻛﺮ ﻣﺸﺘﻘﺎﺕ ﻛﻠﻤﺔ ﺃﺏ‪ ١١٨ :‬ﻣﺮﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﺕ ﻣﺸﺘﻘﺎﺕ ﻛﻠﻤﺔ‬
‫ﺍﻻﺑﻦ ﻭﺍﻟﺒﻨﺖ‪ ١٦٤ :‬ﻣﺮﺓ )‪ .(١‬ﻭﻗﺪ ﺟﺎﺀ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻣﻮﺍﻃﻦ ﻛﺜﲑﺓ ﻋﻠـﻰ ﻧـﻮﻋﲔ‪،‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺫﻛﺮ ﻣﺸﺘﻘﺎﺕ ﻣﺎﺩﺓ‪-‬ﺣﻮﺭ‪ ،-‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺣﻜﺎﻳﺔ ﻣﺎ ﺟﺮﻯ ﺑﲔ ﺃﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﺩﻭﻥ ﺫﻛﺮ ﻛﻠﻤﺔ‬
‫ﺣﻮﺭ ﺃﻭ ﻣﺸﺘﻘﺎ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﺑﻴﺎﻥ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﲢﺖ ﻣﺒﺤﺚ ﺍﳊﻮﺍﺭ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺍﻷﻛﺜﺮ‪ ،‬ﻓﺤﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺩﺍﺧﻞ ﻓﻴﻪ‪ ،‬ﺣﻴﺚ ﻭﺭﺩ ﰲ ﺳـﺒﻌﺔ‬
‫ﻋﺸﺮ ﻣﻮﺿﻌ‪‬ﺎ‪ ،‬ﺗﻮﺯﻋﺖ ﺑﲔ ﺗﺴﻊ ﺳﻮﺭ ﻣﻦ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﺍﺣﺘﻮﺕ ﻋﻠﻰ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﺍﻟﱵ ﺫﹸﻛﺮﺕ ﰲ ﺍﳌﺒﺤﺚ ﺍﳊﺎﱄ‪.‬‬
‫ﻭﻗﺪ ﺳﺎﺭﺕ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﺩﺭﺍﺳﺔ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫‪ .١‬ﺭ‪‬ﺗﺒﺖ ﻣﻮﺍﺿﻊ ﺍﳊﻮﺍﺭ ﻭﻓﻖ ﺗﺮﺗﻴﺐ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫‪ .٢‬ﰲ ﻛﻞ ﻣﻮﺿﻊ ﻳﺘﻢ ﺍﻟﺒﺪﺀ ﺑﺈﻳﺮﺍﺩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﳊﻮﺍﺭ‪- ،‬ﻣﻊ ﺫﻛﺮ ﺍﻵﻳـﺎﺕ ﺍﻟﺴـﺎﺑﻘﺔ ﺃﻭ‬
‫ﺍﻟﻼﺣﻘﺔ ﳌﻮﺿﻊ ﺍﳊﻮﺍﺭ ﺇﺫﺍ ﻟﺰﹺﻡ ﺍﻷﻣﺮ ﻛﻲ ﻳﺘﻀﺢ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﻟﻶﻳﺎﺕ‪ ،-‬ﰒ ﻋﺮﺽ ﻣﻮﺟﺰ ﻟﻠﻤﻌﲎ‪ ،‬ﻳﻠﻲ ﺫﻟﻚ‬
‫ﺫﻛﺮ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻶﻳﺎﺕ‪ ،‬ﰒ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳋﺎﺻﺔ ﲝﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣـﻦ‬
‫ﺧﻼﻝ ﳏﺎﻭﻟﺔ ﺗﺪﺑﺮ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﻷﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻌﺘﱪﺓ ﺍﻟﻘﺪﱘ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﳌﻌﺎﺻﺮ‪.‬‬
‫‪ .٣‬ﻭﺣﺪﺓ ﺍﻟﺘﺤﻠﻴﻞ ﺍﳌﺘ‪‬ﺒﻌﺔ ﰲ ﺩﺭﺍﺳﺔ ﺍﻵﻳﺎﺕ ﻫﻲ ﻭﺣﺪﺓ ﺍﻟﺘﺤﻠﻴﻞ ﻋﻨﺪ ﺍﻵﻳﺔ‪ ،‬ﺃﻱ ﺍﻟﺘﺤﻠﻴﻞ ﳌﻮﺿﻊ ﺍﳊﻮﺍﺭ‬
‫ﻓﻘﻂ ﺩﻭﻥ ﺑﻘﻴﺔ ﺍﻵﻳﺎﺕ‪.‬‬
‫‪ .٤‬ﻗﺪ ﻳﻜﺜﺮ ﺫﻛﺮ ﻛﻠﻤﺔ "ﺍﻵﺑﺎﺀ" ﰲ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﻛـﻼ ﺍﻟﻮﺍﻟـﺪﻳﻦ ﺍﻷﺏ ﻭﺍﻷﻡ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﻋﻨﺪ ﺫﻛﺮ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺣﻴﺚ ﻳﻘﺼﺪ ‪‬ﻢ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻨﺺ ﻋﻠـﻰ ﺃﺣـﺪﳘﺎ‪،‬‬
‫ﻭﻫﺬﺍ ﻭﻓﻖ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻠﻐﻮﻳﺔ‪ :‬ﺍﻟﺘﻐﻠﻴﺐ‪ ،‬ﻭﺍﻟﱵ ﲤﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﰲ ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫)‪:(٢‬‬ ‫א‬ ‫א‬

‫)‪ (١‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪.١٣٦-٢‬‬
‫)‪ (٢‬ﺍﻵﻳﺘﺎﻥ ‪،١٣١-١٣٠‬ﻟﻴﺴﺖ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻨﺺ ﺍﳊﻮﺍﺭﻱ ﺍﳌﻄﻠﻮﺏ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﺇﳕﺎ ﺳﻴﻘﺖ ﻟﻴﺘﻀﺢ ﻣﻌﲎ ﻣﺎ ﺑﻌﺪﻫﺎ‪ .‬ﻭﲨﻊ‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺑﲔ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺑﻨﻴﻪ‪ ،‬ﻭﺣﻮﺍﺭ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺑﻨﻴﻪ‪ ،‬ﻟﺪﺭﺍﺳﺘﻬﺎ ﻣﻌﺎ‪ ،‬ﺑﺴﺒﺐ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﻧﻔﺲ ﻧﺺ‬
‫ﺍﻟﻮﺻﻴﺔ ﺍﻟﱵ ﺩﺍﺭ ﺣﻮﳍﺎ ﺍﳊﻮﺍﺭ‪.‬‬
 ‫ﮐ ﮑ گ ﮓ‬ ‫ژ ﮋ ڑ ﮍ ﮎﮏ‬ ‫ﮉ‬ ‫ﭽڎ ﮇ ڈ‬ ‫ﭨ‬ ‫ﭧ‬
‫ﮕ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪ ه ﻬ‬
‫ﯕ ﯖ ۇ ﯘ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡ ۉ ﯣ ې‬ ‫ے ﮯ ۓ ﮱ ڭ ﯔ‬
‫ـﺮﺓ‪– ١٣٠ :‬‬
‫ﭼ ]ﺍﻟﺒﻘـ‬ ‫ﯥ ﯦ ﯧ‬
‫‪[١٣٣‬‬
‫ﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺃﺑﻨﺎﺀﳘﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻗﺎﺋﹶﻠﻴ‪‬ﻦ‪ :‬ﻳﺎ‬
‫ﺚ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﻭﻳﻌﻘﻮ ‪‬‬
‫ﺑﻴﱠﻨﺖ ﺍﻵﻳﺎﺕ ﻣﺎ ﺣ ﱠ‬
‫ﺃﺑﻨﺎﺀﻧﺎ ﺇﻥ ﺍﷲ ﺍﺧﺘﺎﺭ ﻟﻜﻢ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪-‬ﻭﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓـﻼ‬
‫ﺗﻔﺎﺭﻗﻮﻩ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻜﻢ‪ ،‬ﻭﻻ ﻳﺄﺗﻜﻢ ﺍﳌﻮﺕ ﺇﻻ ﻭﺃﻧﺘﻢ ﻋﻠﻴﻪ‪ .‬ﻭﳌﱠﺎ ﺣﻀﺮ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳌﻮﺕ ﲨﻊ ﺃﺑﻨﺎﺀﻩ‬
‫ﻭﺳﺄﳍﻢ‪ :‬ﻣﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺑﻌﺪ ﻣﻮﰐ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﺒﺪ ﺇﳍﻚ ﻭﺇﻟﻪ ﺁﺑﺎﺋﻚ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﻭﺇﺳﺤﺎﻕ ﺇﳍﹰﺎ ﻭﺍﺣﺪ‪‬ﺍ‪،‬‬
‫ﻭﳓﻦ ﻟﻪ ﻣﻄﻴﻌﻮﻥ ﺧﺎﺿﻌﻮﻥ)‪.(١‬‬

‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ ﻣﻨﻬﺎ‪:‬‬

‫‪ .١‬ﺑﺪﺃﺕ ﺍﻵﻳﺔ ﺑﻠﻔﻆ ﺍﻟﻮﺻﻴﺔ‪ .‬ﻭﻫﻲ ﺃﻣﺮ ﺃﻭ ‪‬ﻲ ﻳﺘﻌﻠﻖ ﺑﺼﻼﺡ ﺍﳌﺨﺎﻃﺐ‪ ،‬ﻭﰲ ﻓﻮﺗﻪ ﺿﺮ‪ ،‬ﻓﻬـﻲ ﺇﺫﻥ‬
‫ﻟﻴﺴﺖ ‪‬ﺮﺩ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ ﺑﻞ ﻫﺪﻓﻬﺎ ﺍﻷﺳﺎﺱ ﻫﻮ ﻣﺼﻠﺤﺔ ﺍﻻﺑﻦ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻭﻗﺘﻬﺎ ﺇﹺﻣﺎ ﻋﻨـﺪ‬
‫ﺍﳌﻮﺕ ﻛﻤﺎ ‪‬ﺗﺸ ‪‬ﻌﺮ ﺑﻪ ﺍﻵﻳﺔ‪ :‬ﭽ ۈ ﯜ ٷ ۋﭼ)‪ ،(٢‬ﻭﺇ ﱠﻣﺎ ﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺍﻷﺏ ﻣﻦ ﺍﻻﺑﻦ ﻣﺎ ﳛﺘﺎﺝ ﻣﻌﻪ ﺃﻥ ﻳﺄﻣﺮﻩ‬
‫ﺃﻭ ﻳﻨﻬﺎﻩ ﲟﺎ ﻓﻴﻪ ﺻﻼﺣﻪ‪ ،‬ﻭﳜﺸﻰ ﻓﻮﺍﺕ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ‪ ،‬ﻛﺴﻔﺮ ﺍﻻﺑﻦ ﻭﳓﻮﻩ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺒﺎﺩﺭ ﺍﻷﺏ‬
‫ﺍﺑﻨﻪ ﺑﺎﻟﻮﺻﻴﺔ‪.‬‬
‫‪ .٢‬ﺍﻟﻮﺻﻴﺔ ﻫﺪﻱ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻬﺬﺍ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻮﺻﻲ ﺃﺑﻨﺎﺀﻩ‪ ،‬ﻭﻣـﻦ‬
‫‪‬ﺑﻌ ‪‬ﺪﻩ ﺃﻭﺻﻰ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻨﻴﻪ ﲟﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻔﻼﺡ ﻭﺍﻟﻔﻮﺯ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻓﻤﻦ ﺷﺄﻥ ﺃﻫـﻞ‬
‫ﺍﳊﻖ ﻭﺍﳊﻜﻤ ‪‬ﺔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﺻﻼﺡ ﺃﻧﻔﺴﻬﻢ ﻭﺻﻼﺡ ﺃﻣﺘﻬﻢ‪ ،‬ﻭﻣﻦ ‪‬ﻣﻜﻤﻼﺕ ﺫﻟﻚ ﺍﳊﺮﺹ ﺃﻥ‬
‫ﳛﺮﹺﺻﻮﺍ ﻋﻠﻰ ﺩﻭﺍﻡ ﺍﳊﻖ ﰲ ﺍﻟﻨﺎﺱ ﻣﱠﺘﺒ‪‬ﻌﹰﺎ ﻣﺸﻬﻮﺭﹰﺍ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺳﻨﻨﻬﻢ ﺍﻟﻮﺻﻴﺔ ﳌﻦ ﻳﻈﻨﻮ‪‬ﻢ ‪‬ﺧﹶﻠ ﹶﻔﹰﺎ ﻋﻨـﻬﻢ ﰲ‬
‫ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﻻ ﳛﻴﺪﻭﺍ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻖ‪ ،‬ﻭﻻ ‪‬ﻳ ﹶﻔ ‪‬ﺮﻃﻮﺍ ﻓﻴﻤﺎ ﺣﺼﻞ ﳍﻢ ﻣﻨﻪ؛ ﻷﻥ ﺣﺼـﻮﻟﻪ ﻛـﺎﻥ ﲟﺠﺎﻫـﺪﺓ‬
‫ﺠ ‪‬ﺪﺭ ﺑﺎﻷﺑﻨﺎﺀ ﺃﻥ ﳛﺘﻔﻈﻮﺍ ﺑﻪ)‪ ،(٣‬ﻭﻗﺪ ﺇﻟﺘـﺰﻡ‬
‫ﺲ ‪‬ﻳ ‪‬‬
‫ﻟﻠﻨﻔﻮﺱ‪ ،‬ﻭﲟﺮﻭﺭ ﺃﺯﻣﺎﻥ ﻃﻮﻳﻠﺔ؛ ﻭﻟﺬﻟﻚ ﻓﻬﺬﺍ ﺍﳊﻖ ﺃﻣ ‪‬ﺮ ﻧﻔﻴ ‪‬‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺑﺄﻥ ﻳﻮﺻﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀ‪‬ﺎ ﻋﻠﻰ ﻣ ‪‬ﺮ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﺣﺘ‪‬ﻰ ﹶﻇ ‪‬ﻬﺮ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﻜﺘﺒﻪ ﺍﻵﺑﺎﺀ ﻷﺑﻨﺎﺋﻬﻢ‪ ،‬ﻭ ﹸﳌﻌﻠﻤﻲ‬
‫ﺃﺑﻨﺎﺀﻫﻢ‪ .‬ﻓﻤﻨﻪ ﻣﺎ ﻛﺎﻥ ﺷﻌﺮ‪‬ﺍ ﻭﻣﻨﻪ ﻣﺎ ﻛﺎﻥ ﻧﺜﺮﺍ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺩ‪‬ﻢ ﰲ ﺍﻟﻮﺻﻴﺔ ﺍﺑﺘﺪﺍﺅﻫﺎ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻻﺑـﻦ‪،‬‬
‫ﻭﺇﻇﻬﺎﺭ ﳏﺒﺘﻪ ﻭﺍﻟﺸﻮﻕ ﺇﻟﻴﻪ‪ ،‬ﰒ ﺫﻛﺮ ﻧﺺ ﺍﻟﻨﺼﺤﻴﺔ)‪.(٤‬‬

‫)‪ (١‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪١٤١٨ ،‬ﻫـ‪ ،‬ﺹ‪.٢٠‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٧٢٧‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٧٢٧‬‬
‫)‪ (٤‬ﺟ ‪‬ﻤ ‪‬ﻊ ﳏﻤﺪ ﺑﻦ ﻋﺰﻭﺯ ﻋﺪﺩ‪‬ﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﰲ ﻛﺘﺎﺏ "ﺃﺩﺏ ﺍﻟﻮﺻﻴﺔ ﻣﻦ ﺍﻵﺑﺎﺀ ﻟﻸﺑﻨﺎﺀ"‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٤،‬ﻫـ‪٢٠٠٣-‬ﻡ‪.‬‬
‫‪ .٣‬ﰲ ﺍﻵﻳﺎﺕ »ﺩﺭﺱ ﺗﻌﻠﻴﻤﻲ ‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﻟﻶﺑﺎﺀ ﻣﺎ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﺮﺻﻮﺍ ﻋﻠﻴﻪ ﻟﺬﺭﻳﺘﻬﻢ ﻣﻦ ﺑﻌـﺪﻫﻢ«)‪،(١‬‬
‫ﻭﻣﺎ ﺃﻫﻢ ﻣﺎ ﻳﻮﺻﻮﺍ ﺑﻪ ﺃﺑﻨﺎﺀﻫﻢ ﰲ ﻛﻞ ﺃﻃﻮﺍﺭ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻭﲟﺎﺫﺍ ﻳ‪‬ﺒﺪﺃ‪ ،‬ﻓﻘﺪ ﺍﻫﺘﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻥ ﻳﻌﻴﺶ‬
‫ﺃﺑﻨﺎﺅﻩ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﳝﻮﺗﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻛﻲ ﻳﺒﻌﺜﻮﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻴﻪ؛ ﻓـ»ﻭﺻﺎﻫﻢ ﺑﻪ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻛﻠﻤﺔ ﺑﺎﻗﻴـﺔ ﰲ‬
‫ﻋﻘﺒﻪ‪ ،‬ﻭﺗﻮﺍﺭﺛﺖ ﻓﻴﻬﻢ‪ ،‬ﺣﱴ ﻭﺻﻠﺖ ﻟﻴﻌﻘﻮﺏ ﻓﻮﺻﻰ ‪‬ﺎ ﺑﻨﻴﻪ«)‪ .(٢‬ﻭﻟﺬﻟﻚ ﱂ ﻳﻘﻴﺪﺍﻫﺎ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺑﺰﻣﺎﻥ‬
‫ﺃﻭ ﻣﻜﺎﻥ ﻣﻌﲔ‪.‬‬
‫‪ .٤‬ﻳﺘﻀﺢ ﻣﻦ ﺍﻵﻳﺎﺕ ﻋﻨﺎﻳﺔ ﺍﻷﻧﺒﻴﺎﺀ ﲟﺴﺆﻭﻟﻴﺔ ﺍﻷﺑﻮﺓ‪ ،‬ﳑﺎ ﺩﻋﺎﻫﻢ ﺇﱃ ﲣﺼﻴﺺ ﺃﺑﻨﺎﺋﻬﻢ ﲟﺰﻳﺪ ﺍﻫﺘﻤـﺎﻡ‪-‬‬
‫ﻼ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻳﻌﻘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺑﻨﻴﻬﻤﺎ؛‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺻﻴﺔ‪-‬ﻣﻊ ﻋﻤﻮﻡ ﺩﻋﻮ‪‬ﻢ ﻟﻠﻨﺎﺱ‪ .‬ﻭﻗﺪ ﺧﺺ ﻛ ﹰ‬
‫ﻷ‪‬ﻤﺎ ﻋﻠﻴﻬﻢ ﺃﺷﻔﻖ ﻣﻦ ﻏﲑﳘﺎ ﻭﻫﻢ ﺑﻘﺒﻮﻝ ﻭﺻﻴﺘﻬﻤﺎ ﺃﺟﺪﺭ)‪» ،(٣‬ﻭﻗﻴﻞ‪ :‬ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺃﺋﻤﺔ ‪‬ﻳﻘﺘـﺪﻯ ‪‬ـﻢ؛‬
‫ﻓﻜﺎﻥ ﺻﻼﺣﻬﻢ ﺻﻼﺣﹰﺎ ﻟﻐﲑﻫﻢ«)‪.(٤‬‬
‫‪ .٥‬ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﭽ ﮱ ڭ ﯔ ﯕ ﯖﭼ‪ ،‬ﻧﺼﻴﺤﺔ ﻟﻜﻞ ﻣﺴﻠﻢ ﺑﺄﻥ ﻻ ﻳﺄﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﻧﻔﺴﻪ‪،‬‬
‫ﻓﻴﺒﻘﻰ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﰲ ﻛﻞ ﺣﺎﻝ ﻓﻴﻤﻮﺕ ﻋﻠﻴﻪ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻳﻈﻔﺮ ﺑﺎﻟﻨﺠﺎﺓ‪.‬‬
‫‪ .٦‬ﺟﺎﺀ ﺍﻷﺩﺏ ﺍﻟﻘﺮﺁﱐ ﺑﺘﻘﺪﱘ ﺍﻷﺥ ﺍﻷﻛﱪ ﻋﻨﺪ ﺫﻛﺮ ﺃﲰﺎﺀ ﺍﻹﺧﻮﺓ‪ ،‬ﻓـ»ﻗﺪﻡ ﺫﻛﺮ ﺇﲰﺎﻋﻴـﻞ ﻋﻠـﻰ‬
‫ﺇﺳﺤﺎﻕ ﻷﻥ ﺇﲰﺎﻋﻴﻞ ﻛﺎﻥ ﺃﺳﻦ ﻣﻦ ﺇﺳﺤﺎﻕ«)‪ .(٥‬ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﻷﺩﺏ ﻛﺬﻟﻚ ﺑﺘﺴﻤﻴﺔ ﺍﻷﺟﺪﺍﺩ ﻭﺍﻷﻋﻤـﺎﻡ‬
‫ﺁﺑﺎ ًﺀ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺟﺪ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻤﻪ‪ .‬ﻭﺇﻃﻼﻕ ﺍﻵﺑﺎﺀ ﻋﻠـﻴﻬﻢ‪،‬‬
‫ﺇﻃﻼﻕ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﺐ‪ ،‬ﻭﻷﻥ ﺍﻟﻌﻢ ﲟﱰﻟﺔ ﺍﻷﺏ)‪.(٦‬‬
‫‪ .٧‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﳘﻴﺔ ﺗﺬﻛﲑ ﺍﻷﺑﻨﺎﺀ ﺑﻨﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺗﻌﻮﻳﺪﻫﻢ ﺍﻟﺸﻜﺮ‪» ،‬ﻭﻟﻘﺪ ﺫ ﱠﻛﺮ ﻛﻞ ﻣﻦ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﻭﻳﻌﻘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺑﻨﻴﻬﻤﺎ ﺑﻨﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﰲ ﺍﺧﺘﻴﺎﺭﻩ ﺍﻟﺪﻳﻦ ﳍﻢ‪ :‬ﭽ ﻪ ه ﻬ ے ﮯ ۓﭼ ﻓﻬـﻮ‬
‫ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺍﷲ‪ .‬ﻓﻼ ﺍﺧﺘﻴﺎﺭ ﳍﻢ ﺑﻌﺪﻩ ﻭﻻ ﺍﲡﺎﻩ‪ .‬ﻭﺃﻗﻞ ﻣﺎ ﺗﻮﺟﺒﻪ ﺭﻋﺎﻳﺔ ﺍﷲ ﳍﻢ‪ ،‬ﻭﻓﻀﻞ ﺍﷲ ﻋﻠـﻴﻬﻢ‪ ،‬ﻫـﻮ‬
‫ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻧﻌﻤﺔ ﺍﺧﺘﻴﺎﺭﻩ ﻭﺍﺻﻄﻔﺎﺋﻪ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﳍﻢ‪ ،‬ﻭﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺃﻻ ﻳﺘﺮﻛﻮﺍ ﻫﺬﻩ ﺍﻷﺭﺽ‬
‫ﺇﻻ ﻭﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﳏﻔﻮﻇﺔ ﻓﻴﻬﻢ«)‪.(٧‬‬
‫‪ .٨‬ﰲ ﺍﻟﻮﺻﻴﺔ ﻟﻸﺑﻨﺎﺀ ﺗﺮﺑﻴﺔ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺐ ﺗﺒﻠﻴﻎ ﺍﻟﻌﻠﻢ‪.‬‬

‫)‪ (١‬ﻓﻀﻞ ﺣﺴﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪١٤٢٠ ،‬ﻫـ‪٢٠٠٠-‬ﻡ‪ ،‬ﺹ‪.٣٤٨‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٦٧‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٣٨٩‬‬
‫)‪ (٤‬ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺗﻔﺴﲑ ﺍﳋﺎﺯﻥ ﺍﳌﺴﻤﻰ ﻟﺒﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﻣﻌﺎﱐ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻁ‪ ،٢‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺃﻭﻻﺩﻩ‪،‬‬
‫ﻣﺼﺮ‪١٣٧٥ ،‬ﻫـ‪١٩٥٥-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.١١٣‬‬
‫)‪ (٥‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٧١٤‬‬
‫)‪ (٦‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٧٣٣‬‬
‫)‪ (٧‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٩٠‬‬
‫‪ .٩‬ﺍﻫﺘﻤﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺑﺒﻴﺎﻥ ﻭﺗﻌﻠﻴﻢ ﻛﻴﻔﻴﺔ ﻭﺻﻴﺔ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺒﻨﻴﻪ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ ﺑﻴﻨﺖ ﺍﻵﻳـﺔ ﺍﻟـﱵ‬
‫ﻗﺒﻠﻬﺎ‪-‬ﺑﺈﲨﺎﻝ‪ -‬ﺃﻧﻪ ﻭﺻﻰ ﲟﺜﻞ ﻣﺎ ﻭﺻﻰ ﺑﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬

‫ﻛﻤﺎ ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﺗﻄﺒﻴﻘﺎﺕ ﺗﺮﺑﻮﻳﺔ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺍﳉﻮﺍﺏ ﰲ ﺍﳊﻮﺍﺭ ﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ ﻓﻘﻂ‪ ،‬ﺃﻭ ﺑﺎﻟﻔﻌﻞ ﻓﻘﻂ)‪ ،(١‬ﺃﻭ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ ﻣﻌ‪‬ﺎ‪ ،‬ﻭﺍﻟﻨـﻮﻉ‬
‫ﺍﻷﺧﲑ ﻫﻮ ﺍﻷﻓﻀﻞ ﰲ ﺣﻮﺍﺭ ﺍﻷﺑﻨﺎﺀ ﻣﻊ ﺁﺑﺎﺋﻬﻢ؛ ﻷﻧﻪ ﻳ‪‬ﺪﺧﻞ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻋﻠﻰ ﻗﻠﺐ ﺍﻷﺏ ﺃﻛﺜﺮ ﻣـﻦ ﻏـﲑﻩ‬
‫ﻼ‪.‬‬
‫ﺣﻴﺚ ﺍﻟﻘﻮﻝ ﻣﺆ‪‬ﻳﺪ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻓﻔﻲ ﺣﻮﺍﺭ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻨﻴﻪ‪ ،‬ﺣﺼﻞ ﺍﻟﺘﺠﺎﻭﺏ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﻗﻮ ﹰﻻ ﻭﻓﻌ ﹰ‬
‫ﭼ‪...‬ﻭﰲ‬ ‫ﱠﳌﺎ ﺳﺄﳍﻢ‪ :‬ﭽ ۉ ﯣ ې ﯥﭼ ‪» ،‬ﺃﺟﺎﺑﻮﻩ‪ :‬ﭽ ﯧ‬
‫ﺇﺟﺎﺑﺘﻬﻢ ﻟﻪ ﺑﺈﻇﻬﺎﺭ ﺍﻟﻔﻌﻞ )ﻧﻌﺒﺪ( ﺗﺄﻛﻴﺪ ﳌﺎ ﺃﺟﺎﺑﻮﻩ ﺑﻪ‪ ،‬ﺇﺫ ﻛﺎﻥ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻗﺎﻟﻮﺍ ﺇﳍﻚ«)‪ ،(٢‬ﻭﻟﻜﻨـﻬﻢ‬
‫ﲨﻌﻮﺍ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ‪.‬‬
‫‪ .٢‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﺪﺍﺀ ﰲ ﺍﳊﻮﺍﺭ ‪‬ﻣ ‪‬ﺮﻏﱢﺐ ﰲ ﺍﻻﻣﺘﺜﺎﻝ‪ ،‬ﺣﻴﺚ ﻧﺎﺩﻯ ﻛ ﹲﻞ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻳﻌﻘـﻮﺏ ﻋﻠﻴﻬﻤـﺎ‬
‫ﺍﻟﺴﻼﻡ ﺃﺑﻨﺎﺀﳘﺎ ﺑﻘﻮﳍﻤﺎ‪ :‬ﭽﻪﭼ ‪ ،‬ﻭﻫﻮ ﻧﺪﺍﺀ ﺗﻜﺮﱘ ﻭﺗﻠﻄﻒ‪ ،‬ﻳ‪‬ﺮﻏﺐ ﰲ ﺍﻣﺘﺜﺎﻝ ﺍﻟﻮﺻﻴﺔ‪.‬‬
‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﳊﻮﺍﺭ ﻟﻐﺮﺽ ﻣﻌﺮﻓﺔ ﺻﺤﺔ ﻣﺎ ﳛﻤﻠﻪ ﺍﻻﺑﻦ ﻣﻦ ﻣﻔﺎﻫﻴﻢ‪ ،‬ﺃﻭ ﻣﺪﻯ‬
‫ﻓﻬﻤﻪ ﻭﺍﺳﺘﻴﻌﺎﺑﻪ ﻟﻠﻤﻌﺎﺭﻑ ﺍﻟﱵ ﻣﺮﱠﺕ ﺑﻪ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳ‪‬ﻘﺪﻡ ﺍﻷﺏ ﻣﺎ ﳛﺘﺎﺟﻪ ﺍﻻﺑﻦ ﻣﻦ ﺗﻌﻠﻴﻢ‪ ،‬ﺳـﻮﺍﺀ‬
‫ﺗﺼﺤﻴﺢ ﻣﻔﻬﻮﻡ ﺃﻭ ﺗﻮﺟﻴﻪ ﳓﻮ ﺍﻷﻓﻀﻞ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻭﺻﻴﺘﻪ ﺃﺳﻠﻮﺏ ﺍﻻﺳـﺘﻔﻬﺎﻡ‬
‫)ﲟﻌﲎ ﻃﻠﺐ ﺍﻟﻔﻬﻢ(؛ ﻟﻴﻨﻈﺮ ﻣﻘﺪﺍﺭ ﺛﺒﺎﺕ ﺃﺑﻨﺎﺋﻪ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﻄﹼﻠﻊ ﻋﻠﻰ ﺧﺎﻟﺺ ﻃﻮﻳﺘﻬﻢ؛ ﻓ‪‬ﻴﻠﻘﻲ ﺇﻟﻴﻬﻢ ﻣـﺎ‬
‫ﺳﻴﻮﺻﻴﻬﻢ ﺑﻪ ﻣﻦ ﺍﻟﺘﺬﻛﲑ)‪.(٣‬‬
‫‪ .٤‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳊﻮﺍﺭ ﰲ ﺗﺬﻛﲑ ﺍﻷﺑﻨﺎﺀ ﲟﺎ ﺗﻮﺟﺒﻪ ﻋﻠﻴﻬﻢ ﻋﻘﻴﺪ‪‬ﻢ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﷲ ﺗﻌـﺎﱃ‪،‬‬
‫ﻓﻴﺒﻘﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻳﺮﺍﻋﻮﻩ ﺑﻘﻴﺔ ﺣﻴﺎ‪‬ﻢ ﺳﻮﺍﺀ ﰲ ﻋﺒﺎﺩﺍ‪‬ﻢ‪ ،‬ﺃﻭ ﺃﺧﻼﻗﻬﻢ‪ ،‬ﺃﻭ ﺳﻠﻮﻛﻬﻢ‪.‬‬
‫ﺴﺮ ﺍﻷﺏ ﺧﻼﻝ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻻﺳﺘﺠﺎﺑﺔ ﻭﺍﻻﻣﺘﺜﺎﻝ ﳌﺎ ﻳﺘﻤﻨﺎﻩ ﰲ‬ ‫‪ .٥‬ﺩﻋﻮﺓ ﺍﻷﺑﻨﺎﺀ ﻟﻠﻌﻨﺎﻳﺔ ﺑﻜﻞ ﻣﺎ ‪‬ﻳ ‪‬‬
‫ﺣﻴﺎﺗﻪ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺏ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﺃﺑﺎﻫﻢ ﲟﺎ ﻗﺮﺕ ﺑﻪ ﻋﻴﻨﻪ‪ ،‬ﻭﺳﻜﻨﺖ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﭽﯧ‬
‫ﭼ‪ ،‬ﻭﻛﺬﻟﻚ ﻇﻬﺮﺕ ﻋﻨﺎﻳﺘﻬﻢ ﲟﺎ ﻳﺴﺮﻩ ﻣﻦ ﺧﻼﻝ ﺍﻻﻫﺘﻤـﺎﻡ‬

‫)‪ (١‬ﻣﻦ ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﺃﻥ ﺍﻹﺟﺎﺑﺔ ﻗﺪ ﺗﻜﻮﻥ ﺑﺎﻟﻔﻌﻞ ﻛﻤﺎ ﺗﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ)ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﲰﺎﺕ‬
‫ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ‪ :‬ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﺹ‪ ،(٤١‬ﻭﰲ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺑﻨﻴﻪ ﻃﻠﺐ ﻣﻨﻬﻢ‪-‬ﺑﺎﻟﻘﻮﻝ‪ -‬ﺃﻥ ﻻ ﻳﺄﺗﻴﻬﻢ ﺍﳌﻮﺕ ﺇﻻ ﻭﻫﻢ ﻋﻠـﻰ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺄﺟﺎﺑﻮﻩ ﻭﺇﻥ ﱂ ﻳﺮﺩ ﺫﻟﻚ ﰲ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺩﻟﻴﻞ ﺇﺟﺎﺑﺘﻬﻢ ﻟﻪ ﺇﻟﺘﺰﺍﻡ ﺃﺑﻨﺎﺋﻪ ﻭﺃﺣﻔﺎﺩﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻮﺻﻴﺘﻪ‪ ،‬ﻓﻌﺎﺷﻮﺍ ﻭﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻭﺳﺎﺭﻭﺍ ﻋﻠﻰ ﺧﻄﺎﻩ‪ ،‬ﻭﻣﻨﻬﻢ ﺣﻔﻴﺪﻩ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﹼﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻭﺻ‪‬ﻰ ﺃﺑﻨﺎﺀﻩ ﲟﺜﻞ ﻣﺎ ﻭﺻ‪‬ﻰ ﺟﺪﻩ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺟﺎﺀ ﰲ‬
‫ﺍﻵﻳﺎﺕ‪ .‬ﻛﺬﻟﻚ ﻣﻦ ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺃﻥ ﲨﻠﺔ‪ :‬ﭽﯦ ﯧ ﭼ ﺟﺎﺀﺕ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﶈﺎﻭﺭﺍﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑـﺪﻭﻥ‬
‫ﺃﺩﺍﺓ ﺍﻟﻌﻄﻒ ﺍﻟﻮﺍﻭ )ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ‪ :‬ﺍﳊﻜﺎﻳﺔ‪ ،‬ﺹ‪.(٤١‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤١٢ ،‬ﻫـ‪١٩٩٢-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٦٤٢‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٧٣٢‬‬
‫ﺑﺘﺄﻛﻴﺪ ﺍﳉﻮﺍﺏ ﻟﻸﺏ ﻋﻨﺪ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻗﻄﻌ‪‬ﺎ ﻟﻠﺮﻳﺒﺔ ﻭﺯﻳﺎﺩﺓ ﰲ ﻃﻤﺄﻧﺘﻪ‪ ،‬ﺣﻴﺚ »ﺃﺟﺎﺑﻮﻩ ﺑﺸﻴﺌﲔ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﺬﻱ‬
‫ﺳﺄﻝ ﻋﻨﻪ ﭽ ﯧ ﭼ‪ ،‬ﻭﺍﻟﺜﺎﱐ)‪-‬ﺑﻘﻴﺔ ﺍﻵﻳﺔ‪ (-‬ﻣﺆﻛﺪ ﳌﺎ ﺃﺟﺎﺑﻮﺍ ﺑﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﳉﻮﺍﺏ ﺍﳌﹸـ ‪‬ﺮﰊ ﻋﻠـﻰ‬
‫ﺍﻟﺴﺆﺍﻝ«)‪ ،(١‬ﺃﻱ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﻣﺎ ﻳﻄﻠﺒﻪ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﺟﻮﺍﺏ‪.‬‬
‫‪ .٦‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﻠﻔﻆ ﺍﳌﻨﺎﺳﺐ ﰲ ﺍﳊﻮﺍﺭ‪:‬‬
‫ƒ ﻓﻠﻢ ﻳﻘﻞ ﺗﻌﺎﱃ‪» :‬ﻭﺃﻣﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻨﻴﻪ ﺑﻞ ﻗﺎﻝ‪ :‬ﻭﺻﺎﻫﻢ ﻭﻟﻔﻆ ﺍﻟﻮﺻـﻴﺔ ﺃﻭﻛـﺪ ﻣـﻦ ﻟﻔـﻆ‬
‫ﺍﻷﻣﺮ«)‪(٢‬؛ ﻷﻥ ﺍﻟﻮﺻﻴﺔ ﻟﻴﺴﺖ ﺃﻣﺮﺍ ﺃﻭ ‪‬ﻴﺎ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻫﻲ ﻣﺘﻌﻠﻘﺔ ﺑﺼﻼﺡ ﺍﻻﺑﻦ ﻭﳒﺎﺗﺔ ﻭﺍﻻﺣﺘﻴﺎﻁ ﻟﺪﻳﻨﻪ ﻛﻤﺎ‬
‫ﻣ ‪‬ﺮ ﺳﺎﺑﻘﹰﺎ‪ ،‬ﻭﻗﻮﻝ ﺍﻷﺏ ﻻﺑﻨﻪ "ﺃﻭﺻﻴﻚ ﺑﻜﺬﺍ" ﺃﻛﺜﺮ ﺗﻘﺒﻼ ﻋﻨﺪ ﺍﻻﺑﻦ ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﺳﺘﺠﺎﺑﺘﻪ‪ ،‬ﻣﻦ ﻗﻮﻟﻪ "ﺁﻣﺮﻙ‬
‫ﺑﻜﺬﺍ"؛ ﻷﻥ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﳊﺮﺹ ﺍﳌﺼﺤﻮﺏ ﺑﺎﻟﺘﻮﺩﺩ‪.‬‬
‫ﺻﻰ ﻣﻌـﲎ ﺍﻟﺘﻜـﺜﲑ«)‪،(٣‬‬ ‫ƒ ﺍﺳﺘﺨﺪﻡ ﰲ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﻛﻠﻤﺔ ﻭﺻﱠﻰ ﺑﺪ ﹰﻻ ﻣﻦ ﺃﻭﺻﻰ؛ ﻷﻥ ﰲ »ﻭ ﱠ‬
‫ﻭﻫﻲ ﺃﺑﻠﻎ ﻣﻦ ﺃﻭﺻﻰ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ "ﻭﺻ‪‬ﻰ" ﺇﻻ ﳌﺮﺍﺕ ﻛﺜﲑﺓ)‪،(٤‬ﻭﰲ ﺗﻜﺮﺍﺭ ﺍﻟﻮﺻﻴﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﳘﻴﺔ ﻣﺎ ﺟﺎﺀ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﻭﺗﺄﻛﺪ ﻣﻦ ﺗﻌﻠﻢ ﺍﻻﺑﻦ ﳍﺎ‪.‬‬
‫‪ .٧‬ﺑﻌﺾ ﻣﻮﺍﺿﻴﻊ ﺍﳊﻮﺍﺭ ﳝﻜﻦ ﻃﺮﺣﻬﺎ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺑﻨﺎﺀ ﻣﻌ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﻻ ﲣﺺ ﺃﺣﺪ‪‬ﺍ‬
‫ﻼ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻳﻌﻘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ »ﻋﻤﻢ ‪‬ﺬﻩ ﺍﻟﻮﺻﻴﺔ ﲨﻴﻊ ﺑﻨﻴـﻪ ﻭﱂ ﳜـﺺ ﺃﺣـﺪﹰﺍ‬ ‫ﺑﻌﻴﻨﻪ؛ ﻷﻥ ﻛ ﹰ‬
‫ﻣﻨﻬﻢ«)‪.(٥‬‬
‫‪ .٨‬ﻫﻨﺎﻙ ﺃﻭﻟﻮﻳﺎﺕ ﰲ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﺗﻄﺮﺡ ﻟﻠﺤﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﺄﻣﺮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑـﻪ ﰲ‬
‫ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ ﻫﻮ ﺃﻫﻢ ﺃﻣﺮ ﳚﺐ ﻋﻠﻰ ﺍﻷﺏ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻓﻴﻪ ﻣﻊ ﺍﺑﻨﻪ‪.‬‬
‫‪ .٩‬ﲣﺼﻴﺺ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ ﺑﺎﳊﻮﺍﺭ ﰲ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﻛﺜﺮ ﻧﻔﻌ‪‬ﺎ ﻟﻸﺏ ﻭﺍﻻﺑﻦ ﻣﻌ‪‬ﺎ ﻛﻤـﺎ‬
‫ﻳﻈﻬﺮ ﻣﻦ ﻋﺪﻡ ﻣﺰﺝ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺑﻮﺻﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﻬﻮ ﻳﻔﻴﺪ ﺍﻷﺏ ﰲ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻣﺎ ﺍﻻﺑﻦ‬
‫ﻓﺈﻧﻪ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﳊﻮﺍﺭ ﻭﻳﺴﻬﻞ ﻋﻠﻴﻪ ﺗﻄﺒﻴﻘﻬﺎ‪ .‬ﰒ ﳝﻜﻦ ﺃﻥ ﻳﻠﺘﻘﻴﺎﻥ ﻟﻠﺘﺤﺎﻭﺭ ﰲ ﻣﻮﺿﻮﻉ ﺁﺧـﺮ‪ ،‬ﰲ‬
‫ﻭﻗﺖ ﻻﺣﻖ‪ .‬ﻭﻳ‪‬ﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﰲ ﺳﻌﺔ ﻣﻦ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺃﻥ ﻻ ﳛﺼﻞ ﺿﺮﺭ ﺑﺘﺄﺧﲑ ﺍﳊﻮﺍﺭ‬
‫ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ‪.‬‬

‫)‪:(١‬‬ ‫א‬ ‫א‬

‫)‪ (١‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٦٤٢‬‬
‫)‪ (٢‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٦٦‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.١٣٣‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﻧﺼﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪ ،‬ﲝﺮ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮﺽ ﻭﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ ﻭﺯﻛﺮﻳﺎ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﻮﰐ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٣ ،‬ﻫـ‪١٩٩٣-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.١٥٩‬‬
‫)‪ (٥‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١٥٩‬‬
 ‫ﭜ ﭝ ٺ ﭟ ﭠﭼ]ﺍﻷﻧﻌﺎﻡ‪[ ٧٤ :‬‬ ‫ﭧ ﭨ ﭽ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙڀ ﭛ‬
‫ﺑﲔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﻣﺎ ﻗﺎﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺑﻴﻪ ﺁﺯﺭ‪-‬ﻣﻨﻜﺮﺍ ﻋﻠﻴﻪ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪ :-‬ﺃﲡﻌﻞ‬
‫ﺍﻷﺻﻨﺎﻡ ﺁﳍﺔ ﺗﻌﺒﺪﻫﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ؟ ﺇﱐ ﺃﺭﺍﻙ ﻭﻗﻮﻣﻚ ﰲ ﺿﻼﻝ ﺑﻴ‪‬ﻦ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻖ)‪.(٢‬‬
‫ﺍﺣﺘﻮﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺍﻟﺒﺪﺀ ﺑﺎﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻷﻗﺮﺏ ﺍﳋﻠﻖ ﻣﻦ ﺍﻻﺑﻦ ﻭﻫﻢ ﺃﺑﻮﺍﻩ‪ ،‬ﰒ ﺑﻘﻴﺔ ﺍﻷﻗﺎﺭﺏ‪ .‬ﻭﻫﺬﺍ ﺃﺳـﻠﻮﺏ‬
‫ﺍﺗﺒﻌﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫‪ .٢‬ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺗﺬﻛﲑ ﹸﳌﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ ﺑﺄﻥ ﺇﻧﻜﺎﺭ ﺍﻟﻨﱯ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻬﻢ ﻋﺒـﺎﺩﺓ‬
‫ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻫﻮ ﻣﺜﻞ ﺇﻧﻜﺎﺭ ﺟ ‪‬ﺪﻫﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﻗﻮﻣﻪ ﻋﺒﺎﺩ‪‬ﺎ)‪ ،(٣‬ﻟﻴﺸﲑ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‬
‫ﺑﺬﻟﻚ ﺇﱃ ﺻﻼﺡ ﺟﺪﻫﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻫﻢ‪-‬ﺃﻱ ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ‪ -‬ﻣﻦ ﻧﺴﻠﻪ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺍﻗﺘﻔﺎﺀ ﺃﺛﺮﻩ‪،‬‬
‫ﻭﳝﻜﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﺍ ﰲ ﳏﺎﻭﻟﺔ ﺇﺻﻼﺡ ﺍﻷﺑﻨﺎﺀ ﺑﺘﻨﺒﻴﻬﻬﻢ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻻﻗﺘﺪﺍﺀ ﻣﻦ ﺳﻠﻒ ﻣـﻦ ﺻـﺎﳊﻲ‬
‫ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ﻭﺗﺬﻛﲑﻫﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﳑﺎ ﻗﺪ ﳝﻨﻌﻬﻢ ﻣﻦ ﻓﻌﻞ ﺍﳌﻌﺎﺻﻲ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬

‫‪ .١‬ﻟﻼﺑﻦ ﺃﻥ ﻳﻨﺼﺢ ﻭﻳﻌﻆ ﺃﺑﺎﻩ ﺑﺎﳊﺴﲎ ﻣﻦ ﺧﻼﻝ ﺍﳊﻮﺍﺭ‪ ،‬ﺧﺎﺻﺔ ﰲ ﺃﻣﻮﺭ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻓﻬـﺬﺍ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﳝﻨﻌﻪ ﻣﻘﺎﻡ ﺍﻟﺒﻨﻮﺓ ﻣﻦ ﺇﻧﻜﺎﺭ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﻓﺎﳍﻤﺰﺓ ﰲ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫ﭽﭗﭼﻟﻺﻧﻜﺎﺭ‪» ،‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﻣﻦ ﹸﺃﻣﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺈﻛﺮﺍﻣـﻪ ﺇﺫﺍ ﱂ ﻳﻜـﻦ ﻋﻠـﻰ ﻃﺮﻳﻘـﺔ‬
‫)‪(٤‬‬
‫ﭜ ﭝ ٺ ﭟ ﭠﭼ‬ ‫ﻣﺴﺘﻘﻴﻤﺔ« ‪ .‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻣﺒﺎﺷﺮﺗﻪ ﳍﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﭽ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙڀ ﭛ‬
‫ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﺻﺮ ﻋﻠﻰ ﻛﻔﺮﻩ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻟﻪ ﺑﺎﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ‪ :‬ﭽ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ‬
‫ﭻ ﭼ ﭽ ڇ ﭿ ﭼ] ﻣﺮﱘ ‪ ،[ ٤٢ :‬ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﻨﺎﰲ ﺍﻟﱪ؛ ﻷﻥ ﺇﺭﺍﺩﺗﻪ ﺍﳋﲑ ﻷﺑﻴﻪ ﻭﺣﺮﺻﻪ ﻋﻠﻴﻪ ﻫﻮ‬
‫ﻣﺎ ﺩﻋﺎﻩ ﻟﻺﻧﻜﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﱪ‪.‬‬
‫‪ .٢‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻹﻧﻜﺎﺭﻱ ﰲ ﺍﳊﻮﺍﺭ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺗﻌﺮﻳﻒ ﺍﳌﹸﻨﻜﹶﺮ ﻋﻠﻴﻪ ﺑﺒﻄﻼﻥ ﻣـﺎ‬
‫ﻓﻌﻠﻪ‪ ،‬ﻭﺍ ﹸﳌ‪‬ﻨﻜﹶﺮ ﻫﻨﺎ ﻫﻮ ﺍﲣﺎﺫ ﺁﺯﺭ ﺍﻷﺻﻨﺎﻡ ﺁﳍﺔ‪ ،‬ﻳﻌﺒﺪﻫﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﺠﺔ ﰲ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ ﺇﺫﺍ ﻟﺰﻡ ﺍﳌﻘﺎﻡ ﻭﻟﻴﺤﺼﻞ ﺍﻻﻗﺘﻨﺎﻉ‪ ،‬ﻓﻘﺪ ﺍﺣﺘﺞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ‬
‫ﺤﺘ‪‬ﻬﺎ ﰒ ﺟﻌﻠﻬﺎ ﺁﳍﺔ ﺗ‪‬ﻌﺒﺪ ﻣـﻦ ﺩﻭﻥ‬‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﻗﻮﻣﻪ ﺃﻥ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻡ ﻣﻦ ﺻﻨﻊ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﻫﻢ ﻣﻦ ‪‬ﻧ ‪‬‬

‫)‪ (١‬ﺍﺳ‪‬ﺘﺒﻌﺪﺕ ﻧﺼﻮﺹ ﺷﺒﻴﻬﻪ ‪‬ﺬﺍ ﺍﳊﻮﺍﺭ؛ ﻷﻥ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﰲ ﺍﳊﻮﺍﺭ ﱂ ﻳﻜﻦ ﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﳊﻮﺍﺭ ﻣﻮﺟﻬ‪‬ﺎ ﻟﻘﻮﻣﻪ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺧﺎﻟﺼ‪‬ﺎ ﺑﲔ ﺍﻷﺏ ﻭﺍﺑﻨﻪ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ‪.‬ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻫﻲ‪ :‬ﺍﻵﻳﺔ ‪٧٤‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻭﺍﻵﻳﺔ ‪ ٥٢‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪،‬‬
‫ﻭﺍﻵﻳﺔ ‪ ٧٠‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﺍﻵﻳﺔ ‪ ٨٥‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‪ ،‬ﻭﺍﻵﻳﺔ ‪ ٢٦‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‪ ،‬ﻭﺍﻵﻳﺔ ‪ ٤‬ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ‪.‬‬
‫)‪ (٢‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٣٧‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٥٦١‬‬
‫)‪ (٤‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.٥٦٢‬‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻛﻠﻤﺔ‪ :‬ﭽﭗﭼ ﺍﻟﱵ ﺗﺄﰐ ﲟﻌﲎ »ﺃﺗﻌﻤﻞ ﻭﺗﺼﻨﻊ«)‪ ،(١‬ﻓﻬﻢ ﰲ ﺿﻼﻝ ﺑﻴ‪‬ﻦ ﻭﺍﺿـﺢ‬
‫ﻟﻜﻞ ﺫﻱ ﻋﻘﻞ ﺻﺤﻴﺢ‪.‬‬

‫)‪:(٢‬‬ ‫א‬ ‫א‬

‫ﭧ ﭨ ﭽ ﭱ ڄ ﭳ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ ﭽ ڇ ﭿ ﮀ ﮁ ڍ ﮃ ڌ ﮅڎ ﮇ ڈ ﮉ ژ ﮋ‬
‫ﮡ ﭨ‬ ‫ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟ ڻ‬ ‫گ ﮓ ﮔﮕ ڳ‬ ‫ڑ ﮍ ﮎ ﮏ ﮐ ﮑ‬
‫ﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪ ه ﻬ ے ﮯ ۓ ﮱ ڭ ﯔ ﯕ ﯖۇ ﯘ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡۉ‬
‫ﭼ ]ﻫﻮﺩ‪[٤٣ – ٤٢ :‬‬ ‫ﯣ ې ﯥ ﯦ ﯧ‬
‫ﻋﻨﺪﻣﺎ ﺑﺪﺃ ﺍﻟﻄﻮﻓﺎﻥ ﰲ ﻋﻬﺪ ﻧﱯ ﺍﷲ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﺪﺃﺕ ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﱵ ﺃﻣﺮﻩ ﺍﷲ ﺑﺼﻨﻌﻬﺎ ﲡﺮﻱ ﺑﻪ ﻭﻣﻦ‬
‫ﺭﻛ‪‬ﺐ ﻣﻌﻪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﰲ ﻣﻮﺝ ﻳﻌﻠﻮ ﻭﻳﺮﺗﻔﻊ ﺣﱴ ﻳﺼﲑ ﻛﺎﳉﺒﺎﻝ ﰲ ﻋﻠﻮﻫﺎ‪ ،‬ﻭﻧﺎﺩﻯ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺑﻨﻪ‬
‫‪-‬ﻭﻛﺎﻥ ﰲ ﻣﻜﺎ ٍﻥ ‪‬ﻋﺰ‪‬ﻝ ﻓﻴﻪ ﻧﻔﺴﻪ ﻋﻦ ﺍﳌﺆﻣﻨﲔ‪ -‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺑﲏ ﺍﺭﻛﺐ ﻣﻌﻨﺎ ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﻻ ﺗﻜـﻦ ﻣـﻊ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﺎﷲ ﻓﺘﻐﺮﻕ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻧﻮﺡ‪ :‬ﺳﺄﳉﺄ ﺇﱃ ﺟﺒﻞ ﺃﲢﺼﱠﻦ ﺑﻪ ﻣﻦ ﺍﳌﺎﺀ‪ ،‬ﻓﻴﻤﻨﻌﲏ ﻣﻦ ﺍﻟﻐﺮﻕ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﻧﻮﺡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻻ ﻣﺎﻧﻊ ﺍﻟﻴﻮﻡ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻭﻗﻀﺎﺋﻪ ﺍﻟﺬﻱ ﻗﺪ ﻧﺰﻝ ﺑﺎﳋﻠﻖ ﻣﻦ ﺍﻟﻐﺮﻕ ﻭﺍﳍﻼﻙ ﺇﻻ ﻣ‪‬ﻦ ﺭﲪﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻓﺂ ‪‬ﻣ ‪‬ﻦ ﻭﺍﺭﻛﺐ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻣﻌﻨﺎ‪ .‬ﻭﺣﺎﻝ ﺍﳌﻮﺝ ﺍﳌﺮﺗﻔﻊ ﺑﲔ ﻧﻮﺡ ﻭﺍﺑﻨﻪ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳌﻐﺮﻗﲔ ﺍﳍﺎﻟﻜﲔ)‪.(٣‬‬
‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﰲ ﺍﻵﻳﺎﺕ ﲢﺬﻳﺮ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﻋﺪﺍﻭﺓ ﺃﻫﻞ ﺍﻹﳝﺎﻥ؛ ﻓﻘﺪﺭﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻈﻴﻤـﺔ ﻭﺍﻧﺘﻘﺎﻣـﻪ‬
‫ﺷﺪﻳﺪ ﳑﻦ ﻓﻌﻞ ﺫﻟﻚ‪ .‬ﻭﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﺑﻪ ﺗﻨﺎﻝ ﻭﻻﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﲪﺎﻳﺘﻪ‪.‬‬
‫‪ .٢‬ﻳﻈﻬﺮ ﻣﻦ ﺍﻵﻳﺔ ﻓﺴﺎﺩ ﺍﺑﻦ ﻟﻨﱯ ﻣﻦ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻟﻌﻞ ﰲ ﻫﺬﺍ ﺗﺴﻠﻴﺔ ﻟﻠﺨﻠﻖ ﰲ ﻓﺴﺎﺩ ﺃﺑﻨـﺎﺋﻬﻢ‬
‫ﻭﺇﻥ ﻛﺎﻧﻮﺍ‪ -‬ﺍﻵﺑﺎﺀ‪ -‬ﺻﺎﳊﲔ)‪ .(٤‬ﻭﺩﻋﻮﺓ ﺇﱃ ﲢﻤﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺗﺄﻣ‪‬ﻞ ﺻﻼﺣﻬﻢ‬
‫ﻣﻬﻤﺎ ﺑﻠﻎ ‪‬ﻢ ﺍﳊﺎﻝ ﻛﻤﺎ ﻓﻌﻞ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫‪ .٣‬ﰲ ﺍﺳﺘﻤﺮﺍﺭ ﳏﺎﻭﻟﺔ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻋﻮﺓ ﺍﺑﻨﻪ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﻌﺪ ﺑﺪﺀ ﺟﺮﻳﺎﻥ ﺍﻟﺴﻔﻴﻨﺔ ﺑﻪ ﻭﻣﻦ ﻣﻌﻪ ﰲ‬
‫ﻣﻮﺝ ﻛﺎﳉﺒﺎﻝ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﺮﻭﺭﺓ ﺣﺮﺹ ﺍﳌﹸﺮﰊ ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ ﺩﻭﺭﻩ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺣﱴ ﰲ ﺁﺧﺮ ﺍﻟﻠﺤﻈﺎﺕ ﺇﺫﺍ‬
‫ﺃﻣﻜﻨﻪ ﺫﻟﻚ‪.‬‬
‫‪ .٤‬ﻋﺪﻡ ﳒﺎﺓ ﺍﺑﻦ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻗﺮﺍﺑﺔ ﺍﻟﻨﺴﺐ ‪-‬ﺍﻟﱵ ﺍﻧﻘﻄﻌﺖ ﺑﻜﻔﺮﻩ‪-‬ﱂ ﺗﻨﻔﻌﻪ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻣﻦ ﺃﻗﻮﻯ ﺍﻟﻮﺟﻮﻩ ﻭﻫﻲ ﻋﻼﻗﺔ ﺍﻷﺑﻮﺓ ﺑﺎﻟﺒﻨﻮﺓ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺃﹸﺿﻴﻒ ﺇﻟﻴﻬﺎ ﻣﻘﺎﻡ ﺍﻟﻨﺒﻮﺓ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻣﻊ‬
‫ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﺑﻨﻪ؛ ﻓﻤﺪﺍﺭ ﺍﻟﻨﺠﺎﺓ ﻫﻮ ﺗﻮﺣﻴﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫)‪ (١‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.٥٦٢‬‬

‫)‪ (٢‬ﺍﻵﻳﺎﺕ ‪ ،٤١-٤٠‬ﻟﻴﺴﺖ ﺿﻤﻦ ﻧﺺ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺇﳕﺎ ﺃﹸﻭﺭﺩﺕ ﻟﺒﻴﺎﻥ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ‪.‬‬
‫)‪ (٣‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٢٦‬‬
‫)‪ (٤‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.٤٣‬‬
‫‪ .٥‬ﰲ ﺍﻵﻳﺎﺕ »ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺣﺮﺹ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺷﻔﻘﺘﻬﻢ ‪-‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻊ ﺭﺅﻳﺔ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻌﻈﺎﻡ ﻭﺍﻷﻣﻮﺭ ﺍﳍﺎﺋﻠﺔ‪ -‬ﻟﻴﺴﺖ ﺳﺒﺒﹰﺎ ﻟﻠﲔ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺧﻀﻮﻉ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻣﺎ ﱂ ﻳـﺄﺫﻥ ﺍﷲ«)‪ .(١‬ﻭﺃﻥ ﺍﻟﺒﻴﺌـﺔ‬
‫ﺍﻟﻜﺎﻓﺮﺓ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗﺆﺛﺮ ﰲ ﺻﻼﺡ ﺍﻻﺑﻦ ﺃﻭ ﻓﺴﺎﺩﻩ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﱵ ﺍﺣﺘﻮ‪‬ﺎ ﺍﻵﻳﺎﺕ‪:‬‬

‫‪ .١‬ﲢﻘﻖ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﳊﻮﺍﺭﻱ ﺃﺣﺪ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ﳌﺎﺩﺓ )ﺡ ﻭ ﺭ(‪ :‬ﻭﻫﻲ ﺍﳌﺮﺍﺟﻌﺔ)‪ .(٢‬ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ‬
‫)‪(٣‬‬
‫ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﻣﺎ ﻧﺼﻪ‪» :‬ﻭﺣﺎﻝ ﺑﻴﻨﻬﻤﺎ ﺃﻱ ﺑﲔ ﻧﻮﺡ ﻭﺍﺑﻨﻪ‪ .‬ﻗﻴﻞ‪ :‬ﻛﺎﻧﺎ ﻳﺘﺮﺍﺟﻌﺎﻥ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻤﺎ ﺍﺳـﺘﺘﻤﺖ‬
‫ﺍﳌﺮﺍﺟﻌﺔ ﺣﱴ ﺟﺎﺀﺕ ﻣﻮﺟﺔ ﻋﻈﻴﻤﺔ‪ ...‬ﻭﺣﻴﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﻧﻮﺡ ﻓﻐﺮﻕ«)‪.(٤‬‬
‫‪ .٢‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﺪﺍﺀ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺷﻔﻘﺔ ﺍﻷﺏ‪ ،‬ﻛﻤﺎ ﰲ ﺣﻮﺍﺭ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﺑﻨﻪ‪ -‬ﻭﺷﻔﻘﺔ ﺍﻷﺏ‬
‫ﺑﺎﺑﻨﻪ ﻣﻦ ﺃﺷﺪ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻔﻘﺔ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻣﻌﻬﺎ ﺍﳋﻮﻑ ﻣﻦ ﻣﻮﺕ ﺍﻻﺑﻦ ﻋﻠﻰ ﺍﻟﻜﻔﺮ‪ -‬ﻭﻳﺪﻝ ﺍﻟﻨـﺪﺍﺀ‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻹﺭﺷﺎﺩ ﺑﺮﻓﻖ‪ ،‬ﺣﻴﺚ ﻧﺎﺩﺍﻩ‪ :‬ﺑـ ﭽ ہﭼ ﻣﺴﺘﻌﻄﻔﹰﺎ ﻭﻣﺬﻛﺮ‪‬ﺍ ﻟﻪ ﲝﻖ ﺍﻷﺑﻮﺓ‪ ،‬ﰲ ﺣﲔ ﺻـ ﱠﺪ‬
‫ﺍﻟﻜﻔ ‪‬ﺮ ﺍﻻﺑ ‪‬ﻦ ﻋﻦ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻷﺑﻴﻪ ﻓﺮ ﱠﺩ ﻋﻠﻰ ﺣﻨﺎﻧﻪ ﺑﻔﻈﺎﻇﺔ ﻭﺑﻌﺪ ﻋﻦ ﺍﻟﻠﲔ ﺍﳌﻄﻠﻮﺏ ﰲ ﺍﻟﱪ‪ ،‬ﻓﻠﻢ ﻳﻘـﻞ ﰲ‬
‫ﺍﳌﻘﺎﺑﻞ‪ :‬ﻳﺎ ﺃﺑﺖ‪ ،‬ﺑﻞ ﻗﺎﻝ‪ :‬ﭽ ۓ ﮱ ڭ ﯔ ﯕ ﯖۇ ﭼ‪.‬‬
‫ﲏ( ﺗﺼﻐﲑ )ﺍﺑﻦ(‪ ،‬ﻛﻤﺎ ﺣﺼﻞ ﰲ ﻧﺪﺍﺀ‬ ‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺘﺼﻐﲑ ﻟﻜﻠﻤﺔ )ﺍﺑﻦ( ﻣﺼﺎﺣﺒ‪‬ﺎ ﻟﻠﻨﺪﺍﺀ‪ ،‬ﻓﻜﻠﻤﺔ )ﺑ ‪‬‬
‫ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻﺑﻨﻪ‪ ،‬ﺑﺎﻟﺘﺼﻐﲑ‪» ،‬ﻭﻧﺪﺍﺅﻩ ﺑﺎﻟﺘﺼﻐﲑ ﺧﻄﺎﺏ ﲢﻨﻦ‪ ،‬ﻭﺭﺃﻓﺔ«)‪ ،(٥‬ﻭﻫﻮ ﻛـﺬﻟﻚ ﺧﻄـﺎﺏ‬
‫ﲢﺰ‪‬ﻥ‪-‬ﺣﻴﺚ ﺍﻟﺘﺼﻐﲑ ﳚﻲﺀ ﳌﻌﺎﱐ ﻋﺪﺓ ﻣﻨﻬﺎ ﺍﻟﺘﺤﺰ‪‬ﻥ)‪-(٦‬ﺍﺳﺘﻌﻤﻠﻪ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﺴﺘﺠﻴﺶ ﺑﻪ ﻣﺸـﺎﻋﺮ‬
‫ﺍﺑﻨﻪ‪ ،‬ﻭﻳﺴﺘﻤﻴﻞ ﻗﻠﺒﻪ ﺍﻟﺬﻱ ﻋﻼﻩ ﺭﺍﻥ ﺍﻟﻜﻔﺮ ﻟﻺﳝﺎﻥ ﻭﺍﻟﻨﺠﺎﺓ‪.‬‬

‫‪:‬‬ ‫א א‬ ‫א‬
‫ﭑ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ‬ ‫ﭧ ﭨ ﭽۉ ﯣ ې ﯥ ﯦ ﯧ‬
‫ﭙ ڀﭛ ﭜ ﭝ ٺ ﭟ ﭠ ﭡﭼ ]ﻳﻮﺳﻒ‪[٥ / ٤ :‬‬
‫ﺗ‪‬ﻮﺿﺢ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺣﺼﻞ ﺑﲔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﺑﻴﻪ ﰲ ﺑﺪﺍﻳﺔ ﻗﺼـﺘﺔ ﺍﻟـﱵ‬
‫ﻼ‪ :‬ﺇﱐ ﺭﺃﻳﺖ ﰲ ﺍﳌﻨﺎﻡ ﺃﺣﺪ‬
‫ﺣﻜﺎﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻋﻨﺪﻣﺎ ﺭﺃﻯ ﺍﻟﺮﺅﻳﺎ ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﻗﺼ‪‬ﻬﺎ ﻋﻠﻴﻪ؛ ﻗﺎﺋ ﹰ‬

‫)‪ (١‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﻄﺒﻌﺔ ﳎﻠﺲ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﺍﳍﻨﺪ‪١٣٩٥ ،‬ﻫـ‪-‬‬
‫‪١٩٧٥‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.٢٨٩-٢٨٨‬‬
‫)‪ (٢‬ﻛﻤﺎ ﻣ ﱠﺮ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﺹ‪.١٩‬‬
‫‪٣‬‬
‫) ( ﺣﲔ ﺍﻧﺘﻬﻰ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﭽ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡ ﭼ‪.‬‬

‫)‪ (٤‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.١٥٩‬‬
‫)‪ (٥‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١٥٨‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺃﻳﻮﺏ ﺑﻦ ﻣﻮﺳﻰ ﺍﳊﺴﻴﲏ‪ ،‬ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻁ‪ ،٢‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٩ ،‬ﻫـ‪١٩٩٨-‬ﻡ‪ ،‬ﺹ‪.٣٠٣‬‬
‫ﻋﺸﺮ ﻛﻮﻛﺒ‪‬ﺎ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺭﺃﻳﺘﻬﻢ ﱄ ﺳﺎﺟﺪﻳﻦ‪-‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺎ ﺑﺸﺮﻯ ‪‬ﻟﻤ‪‬ﺎ ﻭﺻـﻞ‬
‫ﺇﻟﻴﻪ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻋﻠ ‪‬ﻮ ﺍﳌﱰﻟﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،-‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻻﺑﻨﻪ ﻳﻮﺳﻒ‪ :‬ﻳﺎ ﺑﲏ‬
‫ﻻ ﺗﺬﻛﺮ ﻹﺧﻮﺗﻚ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺎ ﻓﻴﺤﺴﺪﻭﻙ‪ ،‬ﻭﻳﻌﺎﺩﻭﻙ‪ ،‬ﻭﳛﺘﺎﻟﻮﺍ ﰲ ﺇﻫﻼﻛـﻚ‪ ،‬ﺇﻥ ﺍﻟﺸـﻴﻄﺎﻥ‬
‫ﻟﻺﻧﺴﺎﻥ ﻋﺪﻭ ﻇﺎﻫﺮ ﺍﻟﻌﺪﺍﻭﺓ)‪.(١‬‬

‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫א‬ ‫א‬ ‫א‬ ‫א‬ ‫‪ .١‬ﺍﻟﺮﺅﻳﺎ ﻣﻦ ﺍﳌﺒﺸﺮﺍﺕ ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪] :‬‬
‫[)‪.(٢‬‬ ‫א‬ ‫א‬ ‫א‬ ‫א‬
‫‪ .٢‬ﻗﺪ ﻳﻘﻊ ﺑﲔ ﺍﻹﺧﻮﺓ ﺣﺴﺪ ﻭﻛﻴﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻧﺎﺷﺌﲔ ﰲ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺑﺴﺒﺐ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻳﺴﻌﻰ‬
‫ﻹﺛﺎﺭﺓ ﺍﻟﻌﺪﺍﻭﺓ ﺑﻴﻨﻬﻢ‪ .‬ﻭﻋﻠﻰ ﺍﻷﺏ ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﺩﻓﻊ ﺍﻟﻌﺪﺍﻭﺓ ﻓﻼ ﺗﻘﻊ ﺑﲔ ﺍﻹﺧﻮﺓ‪ ،‬ﻭﺫﻟﻚ ﺑﺈﺧﻔﺎﺀ ﻣـﺎ‬
‫ﺺ ﺍﻟﺮﺅﻳـﺎ‬
‫ﻳﺴﺒﺐ ﺍﳊﺴﺪ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﻳﻌﻘﻮﺏ ﻣﻊ ﺍﺑﻨﻪ ﻳﻮﺳﻒ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭﺇﺧﻮﺗﻪ‪ ،‬ﺣﲔ »‪‬ﺎﻩ ﻋﻦ ﻗـ ‪‬‬
‫ﻋﻠﻴﻬﻢ ﺧﻮﻓﺎ ﺃﻥ ‪‬ﺗ ‪‬ﻐﻞ ﺑﺬﻟﻚ ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻓ‪‬ﻴﻌﻤﻠﻮﺍ ﺍﳊﻴﻠﺔ ﰲ ﻫﻼﻛﻪ«)‪.(٣‬‬
‫‪ .٣‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﺻﻞ ﰲ ﺃﻻ ﻧﻘﺺ ﺍﻟﺮﺅﻳﺎ ﻋﻠﻰ ﻏﲑ ﺷﻔﻴﻖ ﻭﻻ ﻧﺎﺻﺢ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻣﻦ ﻻ ﳛﺴﻦ ﺍﻟﺘﺄﻭﻳـﻞ‬
‫ﻓﻴﻬﺎ)‪ .(٤‬ﻭ»ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺍﻟﺒﻌﺪ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮ‪ ،‬ﻭﻛﺘﻤﺎﻥ ﻣﺎ ﲣﺸﻰ ﻣﻀﺮﺗﻪ«)‪ ،(٥‬ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴـﺎﻥ‬
‫ﻳﻌﻘﻮﺏ ﻟﻴﻮﺳﻒ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ :‬ﭽ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙ ڀ ﭼ‪.‬‬
‫ﺤ ﱢﺬﺭ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ﳑﻦ ﳜﺎﻓﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻌﻠـﻪ‬
‫‪ .٤‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻳﺒﺎﺡ ﺃﻥ ‪‬ﻳ ‪‬‬
‫ﻫﺬﺍ ﺩﺍﺧﻼ ﰲ ﻣﻌﲎ ﺍﻟﻐﻴﺒﺔ؛ ﻷﻥ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ‪‬ﺣ ﱠﺬﺭ ﻳﻮﺳﻒ ﺃﻥ ﻳﻘﺺ ﺭﺅﻳﺎﻩ ﻋﻠـﻰ ﺇﺧﻮﺗـﻪ)‪.(٦‬‬
‫ﻭﻳ‪‬ﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﻗﻮﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ ﻫﺬﺍ ﻻﺑﻨﻪ‪ ،‬ﲢﺬﻳﺮ ﻟﻪ ﻣﻊ ﺛﻘﺘﻪ ﺑﺄ ﹼﻥ ﺍﻟﺘﺤﺬﻳﺮ ﻻ ﻳـﺜﲑ ﰲ ﻧﻔﺴـﻪ‬
‫ﻛﺮﺍﻫﺔ ﻹﺧﻮﺗﻪ؛ ﻷﻧ‪‬ﻪ ﻭﺛﻖ ﻣﻨﻪ ﺑﻜﻤﺎﻝ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺻﻔﺎﺀ ﺍﻟﺴﺮﻳﺮﺓ‪ ،‬ﻭﻣﻜﺎﺭﻡ ﺍﳋﻠﻖ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻪ ﻫﻜﺬﺍ ﻛﺎﻥ‬
‫ﲰﺤﺎﹰ‪ ،‬ﻋﺎﺫﺭﺍﹰ‪ ،‬ﻣﻌﺮﺿﹰﺎ ﻋﻦ ﺍﻟﺰﻻﹼﺕ‪ ،‬ﻋﺎﳌﹰﺎ ﺑﺄﺛﺮ ﺍﻟﺼﱪ ﰲ ﺭﻓﻌﺔ ﺍﻟﺸﺄﻥ)‪.(٧‬‬

‫)‪ (١‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٣٦-٢٣٥‬‬

‫)‪ (٢‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﺑﺎﺏ ﺍﳌﺒﺸﺮﺍﺕ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪،٦٥٨٩‬‬
‫ﺹ‪.(٢٥٦٤‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.١١٠‬‬
‫)‪ (٤‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١٠٩‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٠٨‬‬
‫)‪ (٦‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.١١٠‬‬
‫)‪ (٧‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﺹ‪.٢١٤‬‬
‫‪ .٥‬ﺭﲪﺔ ﺍﻷﺏ ﻭﺣﺒﻪ ﻷﺑﻨﺎﺋﻪ ﻭﺣﺮﺻﻪ ﺃﻥ ﻻ ﻳﻘﻊ ﺑﻴﻨﻬﻢ ﻛﺮﺍﻫﻴﺔ‪ ،‬ﺩﻋﺖ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻼﻋﺘﺬﺍﺭ‬
‫ﻋﻦ ﺃﺑﻨﺎﺀﻩ ﺇﻥ ﺣﺼﻞ ﻣﻨﻬﻢ ﺣﺴﺪ ﺃﻭ ﻛﻴﺪ؛ ﺑﺄﻥ ﺳﺒﺒﻪ ﻋﺪﺍﻭﺓ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬

‫‪ .١‬ﺗﻮﻃﻴﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﰲ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﻣﻦ ﺃﳘﻴﺘﻬﺎ ﺃ‪‬ﺎ ﻣ‪ ‬ﻤﻬﹺﺪﺓ ﻟﻠﺤﻮﺍﺭ ﺑﲔ‬
‫ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻭﻣﻦ ﺧﻼﻟﻪ ﳝﻜﻦ ﻣﻨﺎﻗﺸﺔ ﻣﺎ ﻳﻌﺮﺽ ﻟﻼﺑﻦ ﰲ ﻣﻮﺍﻗﻒ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔـﺔ‪ .‬ﻭﻳﻮﺳـﻒ ﻭﺃﺑـﻮﻩ‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻗﺪﻭﺓ ﺗ‪‬ﺤﺘﺬﻯ‪ ،‬ﻭﻣﺜﺎﻝ ﻭﺍﻗﻌﻲ ﳌﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻓﻬﻮ ﺣﲔ ﺭﺃﻯ ﺍﻟﺮﺅﻳﺎ ﰲ‬
‫ﺍﳌﻨﺎﻡ ﺑﺎ ‪‬ﺩ ‪‬ﺭ ﺇﱃ ﺍﺳﺘﺸﺎﺭﺓ ﺃﺑﻴﻪ ﻭﻃﻠﺐ ﻧﺼﺤﻪ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻗﻮﺓ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻟﻌﻞ ﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺃﻳﻀ‪‬ﺎ ﺇﱃ‬
‫ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﺍﻋﺘﺎﺩ ﺍﳊﻮﺍﺭ ﻣﻊ ﺃﺑﻴﻪ ﰲ ﻛﹸﻞ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻃﺎﻟﺒ‪‬ﺎ ﻣﺸﻮﺭﺗﻪ ﻭﻧﺼﺤﻪ‪ .‬ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺳـﺒﻖ‬
‫ﻓﺈﻥ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺘﺮﺣﻴﺐ ﻣﻦ ﺍﻷﺏ ﺑﻜﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻻﺑﻦ ﻭﺳﻴﻠﺔ ﻣﺴﺎﻋﺪﺓ ﻟﺘﻮﻃﻴﺪ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫‪ .٢‬ﺍﻹﻧﺼﺎﺕ ﻟﻼﺑﻦ ﻭﻋﺪﻡ ﲢﻘﲑ ﻛﻼﻣﻪ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻨﺼﺖ ﻻﺑﻨـﻪ ﻳﻮﺳـﻒ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ‪،‬ﻣﻊ ﺃﻧﻪ ﻳﻘﺺ ﺭﺅﻳﺎ ﺭﺁﻫﺎ ﰲ ﺍﳌﻨﺎﻡ‪،‬ﻭﱂ ﳝﻨﻌﻪ ﻣﻦ ﺍﻹﻧﺼﺎﺕ ﻣﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ‪،‬ﻭﻻ ‪‬ﻣﻬﹺﻤﺎﺕ ﺍﻟﻨﺒﻮﺓ‪.‬‬
‫‪ .٣‬ﺍﻟﻨﺪﺍﺀ ﻣﻦ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺑﻴﻪ ﺑﻴﺎ ﺃﺑﺖ‪ ،‬ﻳ‪‬ﺸﻌﺮ ﺑﺄﻥ ﺍﳌﹸﻨﺎﺩﻯ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﻴﺪ‪ ،‬ﻭﻫﻮ‬
‫ﺣﺎﺿﺮ‪ ،‬ﻓ ﱠﱰﻝ ﺍ ﹸﳌﺨﺎ ﹶﻃﺐ ﻣﱰﻟﺔ ﺍﻟﻐﺎﺋﺐ ﺍﳌﻄﻠﻮﺏ ﺣﻀﻮﺭﻩ؛ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﺇﺣﻀﺎﺭ ﺍﻟﺬﻫﻦ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑـﺎﳋﱪ‬
‫ﺍﻟﺬﻱ ﺳﻴﻠﻘﻰ ﺇﱃ ﺍ ﹸﳌﺨﺎ ﹶﻃﺐ)‪.(١‬‬
‫‪ .٤‬ﺍﻟﺘﻜﺮﺍﺭ ﻟﺒﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺃﻭ ﺍﳉﹸﻤﻞ ﻣﻄﻠﻮﺏ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﹸﺤﺎﻭﹺﺭ‪.‬ﻛﻤﺎ ﻛﺮﺭ ﻳﻮﺳـﻒ ﻋﻠﻴـﻪ‬
‫ﭼ‪،‬ﰒ ﻗﺎﻝ‪ :‬ﭽ ﭼ‪ ،‬ﻭﺗﻈﻬﺮ ﺃﳘﻴﺘﺔ ﰲ ﺃﻧﻪ ﻳﺄﰐ »ﻟﻠﺘﻨﺒﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﺍﻟﻜﻠﻤﺔ ﺍ ﹸﳌ ‪‬ﻌﺒﹺﺮﺓ ﻋﻦ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﭽ‬
‫ﻭﺍﻻﺳﺘﻴﻘﺎﻅ ﺇﺫﺍ ﻃﺎﻝ ﺍﻟﻜﻼﻡ ﻭﺧﺸﻲ ﺗﻨﺎﺳﻲ ﺍﻷﻭﻝ‪،‬ﺃﻋﻴﺪ ﺛﺎﻧﻴﺔ ﺗﻄﺮﻳﺔ ﻟﻪ ﻭﲡﺪﻳﺪﺍ ﻟﻌﻬﺪﻩ«)‪.(٢‬‬
‫‪ .٥‬ﺇﻇﻬﺎﺭ ﺍﻟﺸﻔﻘﺔ ﻋﻠﻰ ﺍﻻﺑﻦ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺃﻗﺮﺏ ﻻﺳﺘﺠﺎﺑﺘﻪ ﻟﻠﻨﺼﺢ‪ ،‬ﻭﻗﺪ ﺑﻴﱠﻦ ﻳﻌﻘﻮﺏ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ‬
‫ﻻﺑﻨﻪ ﺷﻔﻘﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺣ‪‬ﺒﻪ ﻟﻪ ﺑﻘﻮﻟﻪ‪ :‬ﭽ ٻ ﭼ ﻭﻳﺴﻤﻲ ﺍﻟﻨﺤﺎﺓ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺼﻐﲑ ﺗﺼﻐﲑ ﲢﺒﺐ)‪».(٣‬ﻭﰲ ﺫﻟـﻚ‬
‫ﻛﻨﺎﻳﺔ ﻋﻦ ﺇﳏﺎﺽ)‪ (٤‬ﺍﻟﻨﺼﺢ ﻟﻪ«)‪.(٥‬‬

‫‪:‬‬ ‫א‬ ‫א‬

‫)‪ (١‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.٢٠٧‬‬

‫)‪ (٢‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪،‬‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.١٤‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﺹ‪.١٨٠‬‬
‫ﺼ ‪‬ﺢ ﺇﹺﺫﺍ ﺃﹶﺧﻠﺼﺘ‪‬ﻪ‪) ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.(٢٨‬‬
‫ﺖ ﻟﻪ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻀ ‪‬‬ ‫)‪ (٤‬ﺃﻱ ﺇﺧﻼﺹ‪ ،‬ﻓﻴﻘﺎﻝ ﹶﺃ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬‬
‫)‪ (٥‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﺹ‪.٢١٣‬‬
 ‫ﭧﭨﭽۇ ﯘ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡ ۉ ﯣ ې ﯥ ﯦ ﯧ‬
‫ﭼ‬ ‫ﯼ ﯽ ﻳ ﻴ‬
‫]ﻳﻮﺳﻒ‪[١٤ / ١١ :‬‬
‫ﺩﻓﻌﺖ ﺍﻟﻐﲑﺓ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻷﺑـﻴﻬﻢ‪-‬ﺑﻌـﺪ‬
‫ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺇﺑﻌﺎﺩ ﻳﻮﺳﻒ‪ :-‬ﻳﺎ ﺃﺑﺎﻧﺎ ﻣﺎ ﻟﻚ ﻻ ﲡﻌﻠﻨﺎ ﺃﻣﻨﺎﺀ ﻋﻠﻰ ﻳﻮﺳﻒ ﻣﻊ ﺃﻧﻪ ﺃﺧﻮﻧﺎ‪ ،‬ﻭﳓﻦ ﻧﺮﻳﺪ ﻟﻪ ﺍﳋﲑ‬
‫ﻭﻧﺸﻔﻖ ﻋﻠﻴﻪ ﻭﻧﺮﻋﺎﻩ‪ ،‬ﻭﳔﺼﻪ ﲞﺎﻟﺺ ﺍﻟﻨﺼﺢ؟ ﺃﺭﺳﻠﻪ ﻣﻌﻨﺎ ﻏﺪ‪‬ﺍ ﻋﻨﺪﻣﺎ ﳔﺮﺝ ﺇﱃ ﻣﺮﺍﻋﻴﻨـﺎ ﻳﺘـﻨﻌﻢ ﺑﺄﻛـﻞ‬
‫ﺍﻟﻔﺎﻛﻬﺔ ﻭﻛﻞ ﻣﺎ ﻟ ﱠﺬ ﻭﻃﺎﺏ‪ ،‬ﻭﻳﻠﻌﺐ ﺑﺎﻻﺳﺘﺒﺎﻕ ﻭﳓﻮﻩ ﻣﻦ ﺍﻟﻠﻌﺐ ﺍﳌﺒﺎﺡ‪ ،‬ﻭﺇﻧﺎ ﳊﺎﻓﻈﻮﻥ ﻟﻪ ﻣﻦ ﻛـﻞ ﻣـﺎ‬
‫ﲣﺎﻑ ﻋﻠﻴﻪ‪ .‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺇﱐ ﻟﹶﻴﺆﱂ ﻧﻔﺴﻲ ﻣﻔﺎﺭﻗﺘﻪ ﱄ ﺇﺫﺍ ﺫﻫﺒﺘﻢ ﺑﻪ ﺇﱃ ﺍﳌﺮﺍﻋﻲ‪ ،‬ﻭﺃﺧﺸﻰ ﺃﻥ‬
‫ﻳﺄﻛﻠﻪ ﺍﻟﺬﺋﺐ‪ ،‬ﻭﺃﻧﺘﻢ ﻋﻨﻪ ﻏﺎﻓﻠﻮﻥ ﻣﻨﺸﻐﻠﻮﻥ‪ .‬ﻗﺎﻝ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻮﺍﻟﺪﻫﻢ‪ :‬ﻟﺌﻦ ﺃﻛﻠﻪ ﺍﻟـﺬﺋﺐ‪،‬‬
‫ﻭﳓﻦ ﲨﺎﻋﺔ ﻗﻮﻳﺔ ﺇﻧﺎ ﺇﺫﹰﺍ ﳋﺎﺳﺮﻭﻥ‪ ،‬ﻻ ﺧﲑ ﻓﻴﻨﺎ‪ ،‬ﻭﻻ ﻧﻔﻊ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻰ ﻣﻨﺎ)‪.(١‬‬
‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺍﳋﺪﺍﻉ ﺃﻣﺮ ﻣ‪‬ﻨﻜﺮ ﻣﻊ ﺍﻟﻨﺎﺱ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻷﺏ؟ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻌﻘﻮﻕ‪.‬‬
‫‪ .٢‬ﰲ ﺍﺟﺘﻤﺎﻉ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﻭﺳﻴﻠﺔ ﻹﻗﻨﺎﻉ ﺍﻷﺏ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻐﻞ ﺃﺑﻨﺎﺀ ﻳﻌﻘـﻮﺏ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ﺫﻟﻚ ﰲ ﺍﻻﺣﺘﻴﺎﻝ ﻷﺧﺬ ﻳﻮﺳﻒ ﻣﻌﻬﻢ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﰲ ﺃﻣﻮﺭ ﺍﳋﲑ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫‪ .٣‬ﰲ ﺫﻛﺮ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻣﻊ ﺃﺑﻴﻬﻢ ﻭﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺗﻨﺒﻴﻪ ﻟﻠﺤﺬﺭ ﻣﻦ ﻋﺪﺩ ﻣـﻦ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ‪» :‬ﻗﻄﻊ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﻠﺔ ﺍﻟﺮﺃﻓﺔ ﺑﺎﻟﺼﻐﲑ‪ ،‬ﺍﻟﺬﻱ ﻻ ﺫﻧـﺐ ﻟـﻪ‪،‬‬
‫ﻭﺍﻟﻐﺪﺭ ﺑﺎﻷﻣﺎﻧﺔ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻌﻬﺪ ﻭﺍﻟﻜﺬﺏ ﻣﻊ ﺃﺑﻴﻬﻢ«)‪.(٢‬‬
‫ﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ .١‬ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻹﳊﺎﺡ ﰲ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻋﻦ ﻛﻞ ﻣﺎ ﳚﻠﺐ ﺍﳊﹸﺰﻥ ﻟﻸﺏ ﺃﺛﻨﺎﺀ ﺍﶈﺎﻭﺭﺓ؛ ﻷﻥ ﺫﻟـﻚ ﳑـﺎ‬
‫ﻳﻨﺎﰲ ﺍﻟ ﱠﱪ‪ ،‬ﻭﺷﺄﻥ ﺍﻻﺑﻦ ﺍﻟﺒﺎﺭ ﺃﻥ ﻳﺘ‪‬ﻘﻲ ﻣﺎ ‪‬ﻳﺤﺰﻥ ﺃﺑﺎﻩ‪ ،‬ﻛﺎﻻﻋﺘﺮﺍﺽ ﺍﳌﹸﺒﺎﺷﺮ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻣﻊ‬
‫ﺃﺑﻴﻬﻢ ﻋﻨﺪﻣﺎ ﱂ ﻳﺴﺘﺄﻣﻨﻬﻢ ﻋﻠﻰ ﺃﺧﻴﻬﻢ ﻳﻮﺳﻒ‪.‬‬
‫‪ .٢‬ﺳﻠﻚ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻹﻗﻨﺎﻉ ﺃﺑﻴﻬﻢ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺴ‪‬ﺒﻞ ﲣﻠﻠﺖ ﺍﳊﻮﺍﺭ ﻣﻌﻪ‪ ،‬ﻭﺍﻟﱵ ﳝﻜﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‬
‫ﻛﺴ‪‬ﺒﻞ ﻟﻺﻗﻨﺎﻉ ﰲ ﺟﺎﻧﺐ ﺍﳊﻖ ﻭﺍﳋﲑ‪:‬‬
‫ƒ ﺍﻟﺘﻮﻃﺌﺔ ﻭﺍﻟﺘﻬﻴﺌﺔ ﻗﺒﻞ ﺍﻟﻄﻠﺐ‪ ،‬ﻓﻠﻢ ﻳﻄﻠﺐ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻣﻦ ﺃﺑﻴﻬﻢ ﺇﺭﺳﺎﻟﻪ ﻣﻌﻬﻢ ﻣﺒﺎﺷﺮﺓ ﺑﻞ‬
‫ﻣﻬﺪﻭﺍ ﻟﺬﻟﻚ‪ ،‬ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺳﺒﺐ ﻋﺪﻡ ﺍﺳﺘﺌﻤﺎ‪‬ﻢ ﻋﻠﻰ ﻳﻮﺳﻒ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﭽ ﯘ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ‬
‫ۅ ﯡﭼ‪ ،‬ﻭﰲ ﻫﺬﺍ ‪‬ﻴﺌﺔ ﻷﺑﻴﻬﻢ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪﻭﻥ‪ ،‬ﻭﻫﻮ ﺇﺭﺳﺎﻝ ﻳﻮﺳﻒ ﻣﻌﻬﻢ‪ ،‬ﻭﻫﻢ ﻭﺇﻥ ﺃﺭﺍﺩﻭﺍ‬

‫)‪ (١‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٣٦‬‬

‫)‪ (٢‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﺹ‪.٤٤٠‬‬
‫ﺍﻟﺘﺤﺎﻳﻞ ﻷﺧﺬﻩ ﺇﻻ ﺃﻥ ﺍﻟﺘﻬﻴﺌﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻄﻠﻮﺑﺔ ﰲ ﺣﻮﺍﺭ ﺍﻷﺑﻨﺎﺀ ﻣﻊ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﺑﻞ ﻫﻲ ﺇﺣﺪﻯ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﳌﺎﺩﺓ )ﺡ ﻭ ﺭ( ﰲ ﺍﻟﻠﻐﺔ ﻛﻤﺎ ﻣ ﱠﺮ ﺳﺎﺑﻘﹰﺎ‪.‬‬
‫ƒ ﳐﺎﻃﺒﺔ ﺍﻷﺏ ﺑﻨﺪﺍﺀ ﺍﻷﺑﻮﺓ ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﻗﺎﺋﻠﲔ‪ :‬ﭽﯘﭼ ﻭﻓﻌﻠﻮﺍ ﺫﻟﻚ »ﲢﺮﻳﻜـﹰﺎ ﻟﺴﻠﺴـﻠﺔ‬
‫ﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬ﻟﻴﺘﺴﺒﺒﻮﺍ ﺑﺬﻟﻚ ﺇﱃ ﺍﺳﺘﻨـﺰﺍﻟﻪ‬
‫ﺐ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‪،‬ﻭﺗﺬﻛﲑﹰﺍ ﺑﺮﺍﺑﻄﺔ ﺍﻷﺧﻮ‪‬ﺓ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻳﻮﺳ ‪‬‬
‫ﺍﻟﻨﺴ ﹺ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺭﺃﻳﻪ ﰲ ﺣﻔﻈﻪ ﻣﻨﻬﻢ ﳌﹼﺎ ﺃﺣﺲ ﻣﻨﻬﻢ ﺃﻣﺎﺭﺍﺕ ﺍﳊﺴﺪ ﻭﺍﻟﺒﻐﻲ«)‪.(١‬‬
‫ƒ ﺫﻛﺮﻭﺍ ﻧﺼﺤﻬﻢ ﻷﺧﻴﻬﻢ ﻭﺣﺮﺻﻬﻢ ﻋﻠﻴﻪ‪» ،‬ﻭﺍﻟﻨﺼﺢ ﺩﻟﻴﻞ ﺍﻷﻣﺎﻧﺔ ﻭﺳﺒﺒﻬﺎ«)‪ .(٢‬ﻭﻣﻦ ﺫﻟﻚ‬
‫ﺭﻏﺒﺘﻬﻢ ﰲ ﺃﻥ ﻳﺮﺗﻊ ﻭﻳﻠﻌﺐ‪.‬‬
‫ƒ ﺃﺳﻨﺪﻭﺍ ﺣﻔﻆ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻴﻬﻢ ﲨﻴﻌﺎ)‪ ،(٣‬ﻟﻴ‪‬ﺸﻌ‪‬ﺮﻭﺍ ﺃﺑﺎﻫﻢ ﺑﺄﻥ ﺍﳌﹸﺤﺎﻓﻈﺔ ﻋﻠـﻰ‬
‫ﭼ‪ ،‬ﻓﻬﻢ ﻋﺼﺒﺔ ﻛﺜﲑﻭ ﺍﻟﻌﺪﺩ ﳎﺘﻤﻌﻮﻥ‪ ،‬ﻭﻗﺎﺩﺭﻭﻥ ﻋﻠـﻰ‬ ‫ﻳﻮﺳﻒ ﻣﻬﻤﺘﻬﻢ ﲨﻴﻌﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﭽ‬
‫ﺣﻔﻈﻪ ‪.‬‬
‫ƒ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﻼﻡ ﰲ ﻛﻠﻤﱵ‪ :‬ﭽ ﯡ ﭼ‪ ،‬ﭽ ﭼ‪» ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ ﻓﺈﳕﺎ ﺟﻲﺀ ﺑﺎﻟﻼﻡ ﻫﻨﺎ ﻟﺰﻳﺎﺩﺓ‬
‫ﺍﻟﺘﻮﻛﻴﺪ ﰲ ﺇﻇﻬﺎﺭ ﺍﶈﺒﺔ ﻟﻴﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻹﺷﻔﺎﻕ ﻋﻠﻴﻪ ﻟﻴﺒﻠﻐﻮﺍ ﻣـﻦ ﺃﺑـﻴﻬﻢ ﺍﻟﺴـﻤﺎﺣﺔ ﺑﺈﺭﺳـﺎﻟﻪ‬
‫ﻣﻌﻬﻢ«)‪.(٤‬‬
‫ƒ ﺍﻟﻘﺴﻢ‪ ،‬ﺣﻴﺚ ﺃﻗﺴﻤﻮﺍ ﻷﺑﻴﻬﻢ ﺍﺫﺍ ﺃﻛﻠﻪ ﺍﻟﺬﺋﺐ ﻭﻫﻢ ﲨﺎﻋﺔ ﻛﺜﲑﺓ ﺃ‪‬ـﻢ ﺧﺎﺳـﺮﻭﻥ)‪،(٥‬‬
‫ﭼ‪.‬‬ ‫ﯼ ﯽ ﻳ ﻴ‬ ‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﭽ‬
‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺘﻌﻠﻴﻞ ﻣﻦ ﺍﻷﺏ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﺣﻴﺚ ﳝﻜﻦ ﻟﻸﺏ ﺇﻗﻨﺎﻉ ﺍﻻﺑﻦ ﲟﺎ ﻓﻴﻪ ﻣﺼﻠﺤﺘﻪ‪ ،‬ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻟﺘﻌﻠﻴﻞ ﻭﺫﻛﺮ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻓﻌﺔ ﻟﺘﺼﺮﻓﻪ ﻣﻌﻪ‪ ،‬ﻭﻗﺪ ﺑﲔ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺒﺐ ﺍﻣﺘﻨﺎﻋﻪ ﻋـﻦ ﺇﺭﺳـﺎﻝ‬
‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺇﺧﻮﺗﻪ‪ ،‬ﻭﺍﻋﺘﺬﺭ ﳍﻢ »ﺑﺸﻴﺌﲔ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﻋﺎﺟﻞ ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻠﺤﻘﻪ ﻣﻦ ﺍﳊﺰﻥ‬
‫ﳌﻔﺎﺭﻗﺘﻪ ﻭﻛﺎﻥ ﻻ ﻳﺼﱪ ﻋﻨﻪ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺧﻮﻓﻪ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺬﺋﺐ ﺇﻥ ﻏﻔﻠﻮﺍ ﻋﻨﻪ ﺑـﺮﻋﻴﻬﻢ ﻭﻟﻌﺒـﻬﻢ‪ ،‬ﺃﻭ ﺑﻘﻠـﺔ‬
‫ﺍﻫﺘﻤﺎﻣﻬﻢ ﲝﻔﻈﻪ ﻭﻋﻨﺎﻳﺘﻬﻢ‪ ،‬ﻓﻴﺄﻛﻠﻪ ﻭﳛﺰﻥ ﻋﻠﻴﻪ ﺍﳊﺰﻥ ﺍﳌﺆﺑﺪ«)‪ .(٦‬ﻭﻟﻜﻦ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﱂ ﻳ‪‬ﻠﻘﻮﺍ ﳌﺎ ﺫﻛـﺮﻩ‬
‫ﺤﻜﱡﻢ ﺍﻟﻐﲑﺓ ﻭﺍﳊﺴﺪ ﻣﻨﻬﻢ ﳓﻮ ﺃﺧﻴﻬﻢ‪.‬‬
‫ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻻﹰ؛ ﺑﺴﺒﺐ ‪‬ﺗ ‪‬‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻤﺎﺩﻱ‪ ،‬ﺗﻔﺴﲑ ﺃﰊ ﺍﻟﺴﻌﻮﺩ ﺍﳌﺴﻤﻰ ﺇﺭﺷﺎﺩ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺇﱃ ﻣﺰﺍﻳﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٥٧‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﺹ‪.٢٥‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻤﺎﺩﻱ‪ ،‬ﺗﻔﺴﲑ ﺃﰊ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٥٧‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﷲ ﺍﳉﻴﻮﺳﻲ‪ ،‬ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺧﺼﺎﺋﺼﻪ ﺍﻹﻋﺠﺎﺯﻳﺔ ﻭﺃﺳﺮﺍﺭﻩ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﺍ‪‬ﻠﺔ ﺍﻷﺭﺩﻧﻴﺔ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٢٧ ،‬ﻫـ‪٢٠٠٦-،‬ﻡ‪ ، ،‬ﺹ‪.١١٤‬‬
‫)‪ (٥‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٤٦‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.٢٤٦‬‬
‫ﺤ ﹺﺰﻳﻦ ﺧﻼﻝ ﺍﳊﻮﺍﺭ؛ ﻷﻥ ﻓﻴﻪ ﺍﺳﺘﺜﺎﺭﺓ ﳌﺸﺎﻋﺮ ﺍﻻﺑﻦ ﺍﻟﻌﺎﺻﻲ‪ ،‬ﻓﻘﺪ ﳝﻨﻌﻪ‬ ‫‪ .٤‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﺏ ﺃﺳﻠﻮﺏ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺣﺰﻧﻪ ﻋﻠﻰ ﺃﺑﻴﻪ ﻣﻦ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻟﻴﺴﺘﺜﲑ ﺣﺰﻥ ﺑﻨﻴﻪ‪ :‬ﭽ‬
‫ﻍ)‪ (١‬ﺍﻟﺸﻴﻄﺎﻥ ﺣﺎﻝ ﺑﲔ ﺍﻷﺑﻨﺎﺀ ﻭﺑـﲔ ﺍﻻﺳـﺘﺠﺎﺑﺔ‬ ‫ﭼ‪ ،‬ﻭﻟﻜ ﱠﻦ ‪‬ﻧ ‪‬ﺰ ﹶ‬
‫ﻷﺑﻴﻬﻢ‪.‬‬
‫‪:‬‬ ‫א‬ ‫א‬
‫ﭨ ﭩ ڤ ﭫ ﭬ ﭭ ڦ ﭯ ﭰ ﭱ ڄ ﭳﭴ ﭵ ڃ ﭷ ﭸ ﭹ‬ ‫ﭧ ﭨﭽﭤ ﭥ ٹ ﭧ‬
‫چ ﭻ ﭼ ﭽ ڇ ﭿ ﮀ ﮁڍ ﮃ ڌ ﮅ ڎ ﮇ ڈﮉ ژ ﮋڑ ﮍ ﮎ ﮏ ﮐ ﮑ گ ﭼ ]ﻳﻮﺳــــﻒ ‪:‬‬
‫‪[١٨/١٦‬‬
‫ﺑﻌﺪ ﺃﻥ ﺃﺧﺬ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺧﺎﻫﻢ ﻳﻮﺳﻒ ﻣﻌﻬﻢ‪ ،‬ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺭﻣﻴﻪ ﰲ ﺍﻟﺒﺌﺮ‪ ،‬ﻭﻧﻔﺬﻭﺍ ﻣﺎ ﺍﺗﻔﻘﻮﺍ‬
‫ﻋﻠﻴﻪ‪ ،‬ﰒ ﺟﺎﺀﻭﺍ ﺇﱃ ﺃﺑﻴﻬﻢ ﰲ ﻭﻗﺖ ﺍﻟﻌ‪‬ﺸﺎﺀ ﻣﻦ ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻳﺒﻜﻮﻥ ﻭﻳﻈﻬﺮﻭﻥ ﺍﻷﺳﻒ ﻭﺍﳉﺰﻉ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳـﺎ‬
‫ﳉﺮ‪‬ﻱ ﻭﺍﻟﺮﻣﻲ ﺑﺎﻟﺴﻬﺎﻡ‪ ،‬ﻭﺗﺮﻛﻨﺎ ﻳﻮﺳﻒ ﻋﻨﺪ ﺯﺍﺩﻧﺎ ﻭﺛﻴﺎﺑﻨﺎ‪ ،‬ﻓﻠﻢ ﻧﻘﺼ‪‬ﺮ ﰲ ﺣﻔﻈﻪ‪،‬‬ ‫ﺃﺑﺎﻧﺎ ﺇﻧﺎ ﺫﻫﺒﻨﺎ ﻧﺘﺴﺎﺑﻖ ﰲ ﺍ ﹶ‬
‫ﺑﻞ ﺗﺮﻛﻨﺎﻩ ﰲ ﻣﺄﻣﻨﻨﺎ‪ ،‬ﻭﻣﺎ ﻓﺎﺭﻗﻨﺎﻩ ﺇﻻ ﻭﻗﺘ‪‬ﺎ ﻳﺴﲑ‪‬ﺍ‪ ،‬ﻓﺄﻛﻠﻪ ﺍﻟﺬﺋﺐ‪ ،‬ﻭﻣﺎ ﺃﻧﺖ ﲟﺼﺪ‪‬ﻕ ﻟﻨﺎ ﻭﻟﻮ ﻛﻨﺎ ﻣﻮﺻـﻮﻓﲔ‬
‫ﺑﺎﻟﺼﺪﻕ؛ ﻟﺸﺪﺓ ﺣﺒﻚ ﻟﻴﻮﺳﻒ‪ .‬ﻭﺟﺎﺅﻭﺍ ﺑﻘﻤﻴﺼﻪ ﻣﻠﻄﺨ‪‬ﺎ ﺑﺪﻡ ﻏﲑ ﺩﻡ ﻳﻮﺳﻒ؛ ﻟﻴﺸﻬﺪ ﻋﻠـﻰ ﺻـﺪﻗﻬﻢ‪،‬‬
‫ﻕ‪ .‬ﻓﻘﺎﻝ ﳍﻢ ﺃﺑﻮﻫﻢ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻣﺎ ﺍﻷﻣـﺮ ﻛﻤـﺎ‬ ‫ﻓﻜﺎﻥ ﺩﻟﻴﻼ ﻋﻠﻰ ﻛﺬ‪‬ﻢ؛ ﻷﻥ ﺍﻟﻘﻤﻴﺺ ﱂ ‪‬ﻳ ‪‬ﻤ ﱠﺰ ‪‬‬
‫ﺗﻘﻮﻟﻮﻥ‪ ،‬ﺑﻞ ﺯﻳﱠﻨﺖ ﻟﻜﻢ ﺃﻧﻔﺴﻜﻢ ﺍﻷﻣﱠﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﺃﻣﺮ‪‬ﺍ ﻗﺒﻴﺤ‪‬ﺎ ﰲ ﻳﻮﺳﻒ‪ ،‬ﻓﺼﱪﻱ ﺻﱪ ﲨﻴﻞ ﻻ ﺷـﻜﻮﻯ‬
‫ﻣﻌﻪ ﻷﺣﺪ ﻣﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﺃﺳﺘﻌﲔ ﺑﺎﷲ ﻋﻠﻰ ﺍﺣﺘﻤﺎﻝ ﻣﺎ ﺗﺼﻔﻮﻥ ﻣﻦ ﺍﻟﻜﺬﺏ‪ ،‬ﻻ ﻋﻠﻰ ﺣﻮﱄ ﻭﻗﻮﰐ)‪.(٢‬‬
‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺒﻜﻲ ﻛﺬﺑ‪‬ﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺑﻜﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺻﺪﻕ ﻣﻘﺎﻟـﻪ؛‬
‫ﳋ ﹾﻠﻖ ﻣﻦ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻘﺪﺭ)‪.(٣‬‬ ‫ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺗﺼﻨﻌﺎ‪ ،‬ﻭﻣﻦ ﺍ ﹶ‬
‫‪ .٢‬ﻗﻮﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬ﭽژ ﮋڑ ﭼ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﱪ ﻋﻠﻰ ﻗﺴﻤﲔ‪ :‬ﺻ ‪‬ﱪ ﲨﻴﻞ‪ ،‬ﻭﺻ ‪‬ﱪ ﻏﲑ‬
‫ﲨﻴﻞ)‪ .(٤‬ﻭﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺼﱪ ﺍﻟﺼﱪ ﺍﳉﻤﻴﻞ ﻭﻫﻮ ﺍﻟﺼﱪ ﺍﻟﺬﻱ ﻻ ﺟﺰﻉ ﻓﻴﻪ‪.‬‬
‫‪ .٣‬ﺍﺳﺘﻌﺎﻥ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﳌﱠﺎ ‪‬ﻋﻠ‪‬ﻢ ﻭﻗﻮﻉ ﻣﺎ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺼﱪ‪ ،‬ﻭﻫﺬﺍ ﺩﺃﺏ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻟﺼﺎﳊﲔ ﺣﲔ ﻳﻘﻊ ‪‬ﻢ ﺍﻟﺒﻼﺀ؛ ﻟﻌﻠﻤﻬﻢ ﺃﻧﻪ ﺑﺪﻭﻥ ﻣﻌﻮﻧﺔ ﺍﷲ ﻟﻦ ﳛﺼﻞ ﺍﻟﺼﱪ‪ .‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ ﻭﺍﻟﺼـﱪ‬
‫ﻋﺒﺎﺩﺗﺎﻥ ﻋﻈﻴﻤﺘﺎﻥ ﳛﺘﺎﺟﻬﺎ ﺍﳌﹸﺮﺑﻮﻥ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻗﺪ ﺳﻠﻜﺖ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻫﺬﺍ ﺍﻟﻨـﻬﺞ‬

‫)‪ (١‬ﺍﻟﻨ َ‬
‫ـﺰ‪‬ﻍ ﻫﻮ ﺍﻹﻓﺴﺎﺩ ﻭﺍﻹﻏﺮﺍﺀ‪ ) ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.(٢٣٥‬‬
‫)‪ (٢‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٣٧‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.١٢٥‬‬
‫)‪ (٤‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ ،‬ﺹ‪.٨٤‬‬
 ‫ﺍﻟﻘﺮﺁﱐ ﰲ ﺣﺎﺩﺛﺔ ﺍﻹﻓﻚ ‪-‬ﻟﺘﻘﺘﺪﻱ ﺑﻔﻌﻠﻬﺎ ﻛﻞ ﺍﻷﻣﺔ‪ -‬ﺣﲔ ﻗﺎﻟﺖ‪ ] :‬א‬
‫‪ :‬ﭽژ ﮋڑ ﮍ ﮎ ﮏ ﮐ ﮑﭼ[)‪.(١‬‬
‫ﻭﳍﺬﺍ ﺍﳊﻮﺍﺭ ﺗﻄﺒﻴﻘﺎﺕ ﺗﺮﺑﻮﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .١‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ ﻟﻠﺤﻮﺍﺭ ﻟﻪ ﺃﳘﻴﺔ ﺧﺎﺻﺔ ﰲ ﲢﻘﻴﻖ ﺍﳍﺪﻑ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺃﺑﻨﺎﺀ ﻳﻌﻘـﻮﺏ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﳚﻴﺌﻮﺍ ﺇﻟﻴﻪ ﻋﺸﺎ ًﺀ ﰲ ﺍﻟﻈﻠﻤﺔ؛ »ﻟﻴﻜﻮﻧﻮﺍ ﺃﺟﺮﺃ ﻋﻠﻰ ﺍﻻﻋﺘﺬﺍﺭ ﺑﺎﻟﻜﺬﺏ«)‪.(٢‬‬
‫‪ .٢‬ﺇﺛﺒﺎﺕ ﺍﻟﺼﺪﻕ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﲟﺨﺘﻠﻒ ﺍﻷﺩﻟﺔ ﺇﺫﺍ ﻟﺰﹺﻡ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺃﺑﻨﺎﺀ ﻳﻌﻘـﻮﺏ ﺃﻥ ﻳﺜﺒﺘـﻮﺍ‬
‫ﻷﺑﻴﻬﻢ ﺻﺪﻗﻬﻢ ﺑﺄﺩﻟﺔ ﺍﺣﺘﺎﻟﻮﺍ ‪‬ﺎ ﻟﻠﻮﺻﻮﻝ ﳍﺪﻓﻬﻢ‪-،‬ﻭﻫﻢ ﺇﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺣﻴﻠﺔ ﻭﻛـﺬﺑﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﹸﺤـﺎﻭﹺﺭ‬
‫ﺍﻟﺼﺎﺩﻕ ﺃﺣﻖ ﺑﻔﻌﻞ ﻣﺎ ﻳ‪‬ﺜﺒﺖ ﺻﺪﻗﻪ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﻟﺬﻟﻚ‪ -‬ﻭﻫﻲ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺟﺎﺅﻭﺍ ﺃﺑﺎﻫﻢ ﻭﻫﻢ ﻳﺒﻜﻮﻥ‪.‬‬
‫ﺿ ﱠﺪ ﻣﺎ ﺟﺎﺅﻭﺍ‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺟﺎﺅﻭﺍ ﰲ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ ﻟﺌﻼ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﺮﺱ ﺃﺑﻮﻫﻢ ﰲ ﻭﺟﻮﻫﻬﻢ ﺇﺫﺍ ﺭﺁﻫﺎ ﰲ ﺿﻴﺎﺀ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻴﺠﺪ ‪‬‬
‫ﺑﻪ ﻣﻦ ﺍﻻﻋﺘﺬﺍﺭ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﺳﺘﺨﺪﻣﻮﺍ ﺍﻟﺪﻟﻴﻞ ﺍﳌﺎﺩﻱ ﻹﺛﺒﺎﺕ ﺻﺪﻗﻬﻢ‪ ،‬ﻓﺠﺎﺀﻭﺍ ﻋﻠﻰ ﻗﻤﻴﺼﻪ ﺑﺪﻡ ﺍﺩﻋﻮﺍ ﻛﺬﺑ‪‬ﺎ ﺑﺄﻧﻪ ﺩﻡ ﻳﻮﺳﻒ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪.‬‬
‫‪ .٣‬ﺍﻟ‪‬ﺘﹶﻠﻄﹸﻒ ﰲ ﺍﳊﻮﺍﺭ ﺃﻣﺮ ﻣﻄﻠﻮﺏ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻠﻄﻒ ﰲ ﺣـﻮﺍﺭﻫﻢ ﻣـﻊ‬
‫ﻒ ﻋﻈﻴﻢ ﰲ ﺗﻘﺮﻳﺮ ﻣـﺎ‬ ‫ﺃﺑﻴﻬﻢ‪ ،‬ﺑﻞ ﻫﻮ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﻗﻮﳍﻢ‪ :‬ﭽ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ »ﺗﻠﹼﻄ ‪‬‬
‫ﳛﺎﻭﻟﻮﻧﻪ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻧﻚ ﻻ ﺗﺼﺪﻗﻨﺎ ‪-‬ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ‪-‬ﻟﻮ ﻛﻨﺎ ﻋﻨﺪﻙ ﺻﺎﺩﻗﲔ‪ ،‬ﻓﻜﻴـﻒ ﻭﺃﻧـﺖ‬
‫ﺗﺘﻬﻤﻨﺎ ﰲ ﺫﻟﻚ؛ ﻷﻧﻚ ﺧﺸﻴﺖ ﺃﻥ ﻳﺄﻛﻠﻪ ﺍﻟﺬﺋﺐ‪ ،‬ﻓﺄﻛﻠﻪ ﺍﻟﺬﺋﺐ‪ ،‬ﻓﺄﻧﺖ ﻣﻌﺬﻭﺭ ﰲ ﺗﻜﺬﻳﺒﻚ ﻟﻨﺎ؛ ﻟﻐﺮﺍﺑﺔ ﻣﺎ‬
‫ﻭﻗﻊ‪ ،‬ﻭﻋﺠﻴﺐ ﻣﺎ ﺍﺗﻔﻖ ﻟﻨﺎ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ«)‪.(٣‬‬
‫‪ .٤‬ﺍﳊﻠﻢ ﻭﺍﻟﺼﱪ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﻴﻈﻬﺮ ﰲ ﻗﻮﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺑﻨﺎﺋﻪ‪ :‬ﭽژ ﮋڑ ﮍ ﮎ ﮏ ﮐ‬
‫ﮑﭼ ﺳﻌﺔ ﺣﻠﻤﻪ ‪‬ﻢ‪ ،‬ﻭﺻﱪﻩ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﻣﻌﻬﻢ ﺣﱴ ﺃﲤﻮﺍ ﺍﻋﺘﺬﺍﺭﻫﻢ ﻣﻊ ﺷﺪﺓ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﺎﺅﻭﺍ ﺑﻪ‪ ،‬ﺑـﻞ‬
‫ﻗﺎﻝ ﺃﺣﺪ ﺍﳌﹸﻔﺴﺮﻳﻦ‪ :‬ﺇﻥ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻋﻔﺎ ﻋﻦ ﻣﺆﺍﺧﺬ‪‬ﻢ)‪.(٤‬‬

‫‪:‬‬ ‫א‬ ‫א‬

‫ﯼ ﯽ ﻳ ﻴ‬ ‫ﭽ‬ ‫ﭧ ﭨ‬
‫پ ﭗ ﭘ ﭙ ڀ ﭛﭜ ﭝ ٺ ﭟﭠ ﭡ ٿ ﭣ ﭤ ﭥ ٹ ﭧ ﭨ ﭩ ڤ ﭫﭬ ﭭ ڦ‬ ‫ﭑ ٻ ﭓ ﭔ ﭕ‬

‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ‪ ،‬ﺑﺎﺏ ﺣﺪﻳﺚ ﺍﻹﻓﻚ‪ ،‬ﺣﺪﻳﺚ ﺭﻗـﻢ‪،٣٩١٠‬‬
‫ﺹ‪.(١٥٢١‬‬
‫)‪ (٢‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﺹ‪.٤٤٣‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٣٧٥‬‬
‫)‪ (٤‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.١٣١‬‬
‫ﭽڇ ﭿ ﮀ ﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ڈ ﮉ ژ ﮋ ڑ ﮍ‬ ‫ﭯ ﭰﭱ ڄ ﭳ ﭴ ﭵڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ‬
‫ﮏ ﮐ ﮑگ ﮓ ﮔ ﮕ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ‬ ‫ﮎ‬
‫ﯕ ﯖ ۇ ﯘۆ ﯚ ۈ ﯜ ٷ ﭼ ]ﻳﻮﺳﻒ‪/ ٦٣ :‬‬ ‫ہﮨ ﮩ ه ﻪ ه ﻬ ے ﮯ ۓ ﮱ ڭ ﯔ‬
‫‪[٦٧‬‬
‫ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺣﻜﺖ ﻣﺎ ﺃﺻﺎﺏ ﺩﻳﺎﺭ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﺑﻨﺎﺋﻪ ﻣﻦ ﻗﺤـﻂ‬
‫ﻭﺟﺪﺏ‪ ،‬ﻓﺬﻫﺐ ﺍﻷﺑﻨﺎﺀ ‪-‬ﺇﻻ ﺑﻨﻴﺎﻣﲔ ﻣﻊ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺇﱃ ﻣﺼﺮ ﺑﺒﻀﺎﻋﺔ ﻟﻴﺒﻴﻌﻮﻫﺎ ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ‪‬ﺎ‬
‫ﻋﻠﻰ ﻣﺎ ﺃﺻﺎ‪‬ﻢ‪ ،‬ﻓﺄﻛﺮﻣﻬﻢ ﻋﺰﻳﺰ ﻣﺼﺮ ﻭﻫﻮ ﺃﺧﻮﻫﻢ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﱂ ﻳﻌﺮﻓﻮﻩ‪ .‬ﻓﻠﻤـﺎ ﺭﺟﻌـﻮﺍ ﺇﱃ‬
‫ﺃﺑﻴﻬﻢ ﻗﺼ‪‬ﻮﺍ ﻋﻠﻴﻪ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺇﻛﺮﺍﻡ ﺍﻟﻌﺰﻳﺰ ﳍﻢ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻟﻦ ﻳﻌﻄﻴﻨﺎ ﻣﺴﺘﻘﺒ‪‬ﻼ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻨﺎ ﺃﺧﻮﻧـﺎ‬
‫ﺍﻟﺬﻱ ﺃﺧﱪﻧﺎﻩ ﺑﻪ‪ ،‬ﻓﺄﺭﺳﻠﹾﻪ ﻣﻌﻨﺎ ﳓﻀﺮ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻓﻴ‪‬ﺎ‪ ،‬ﻭﻧﺘﻌﻬﺪ ﻟﻚ ﲝﻔﻈﻪ‪ .‬ﻗﺎﻝ ﳍﻢ ﺃﺑﻮﻫﻢ‪ :‬ﻛﻴﻒ ﺁﻣﻨﻜﻢ ﻋﻠﻰ‬
‫"ﺑﻨﻴﺎﻣﲔ" ﻭﻗﺪ ﺃ ‪‬ﻣﻨﺘﻜﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ﻳﻮﺳﻒ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﺍﻟﺘﺰﻣﺘﻢ ﲝﻔﻈﻪ ﻓﻠﻢ ﺗﻔﻮﺍ ﺑﺬﻟﻚ؟ ﻓﻼ ﺃﺛـﻖ ﺑـﺎﻟﺘﺰﺍﻣﻜﻢ‬
‫ﻭﺣﻔﻈﻜﻢ‪ ،‬ﻭﻟﻜﲏ ﺃﺛﻖ ﲝﻔﻆ ﺍﷲ‪ ،‬ﺧﲑ ﺍﳊﺎﻓﻈﲔ ﻭﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ ،‬ﺃﺭﺟﻮ ﺃﻥ ﻳﺮﲪﲏ ﻓﻴﺤﻔﻈﻪ ﻭﻳﺮﺩﻩ ﻋﻠ ﱠﻲ‪.‬‬
‫ﻭﳌﺎ ﻓﺘﺤﻮﺍ ﺃﻭﻋﻴﺘﻬﻢ ﻭﺟﺪﻭﺍ ﲦﻦ ﺑﻀﺎﻋﺘﻬﻢ ﺍﻟﺬﻱ ﺩﻓﻌﻮﻩ ﻗﺪ ‪‬ﺭﺩﱠ ﺇﻟﻴﻬﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﺑﺎﻧﺎ ﻣﺎﺫﺍ ﻧﻄﻠﺐ ﺃﻛﺜﺮ ﻣـﻦ‬
‫ﻫﺬﺍ؟ ﻫﺬﺍ ﲦﻦ ﺑﻀﺎﻋﺘﻨﺎ ﺭﺩﱠﻩ ﺍﻟﻌﺰﻳﺰ ﺇﻟﻴﻨﺎ‪ ،‬ﻓ ﹸﻜﻦ ﻣﻄﻤﺌﻨ‪‬ﺎ ﻋﻠﻰ ﺃﺧﻴﻨﺎ‪ ،‬ﻭﺃﺭﺳﻠﻪ ﻣﻌﻨﺎ؛ ﻟﻨﺠﻠﺐ ﻃﻌﺎﻣ‪‬ـﺎ ﻭﻓـﲑ‪‬ﺍ‬
‫ﻷﻫﻠﻨﺎ‪ ،‬ﻭﳓﻔﻆ ﺃﺧﺎﻧﺎ‪ ،‬ﻭﻧﺰﺩﺍﺩ ‪‬ﺣ ‪‬ﻤ ﹶﻞ ﺑﻌﲑ ﻟﻪ؛ ﻓﺈﻥ ﺍﻟﻌﺰﻳﺰ ﻳﻜﻴﻞ ﻟﻜﻞ ﻭﺍﺣﺪ ‪‬ﺣ ‪‬ﻤ ﹶﻞ ﺑﻌﲑ‪ ،‬ﻭﺫﻟﻚ ﻛﻴﻞ ﻳﺴـﲑ‬
‫ﻋﻠﻴﻪ‪ .‬ﻗﺎﻝ ﳍﻢ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻟﻦ ﺃﺗﺮﻛﻪ ﻳﺬﻫﺐ ﻣﻌﻜﻢ ﺣﱴ ﺗﺘﻌﻬﺪﻭﺍ ﻭﲢﻠﻔﻮﺍ ﱄ ﺑﺎﷲ ﺃﻥ ﺗﺮﺩﻭﻩ ﺇﱄﱠ‪،‬‬
‫ﺇﻻ ﺃﻥ ‪‬ﺗﻐ‪‬ﻠﺒﻮﺍ ﻋﻠﻴﻪ ﻓﻼ ﺗﺴﺘﻄﻴﻌﻮﺍ ﲣﻠﻴﺼﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﻋ ﹶﻄﻮ‪‬ﻩ ﻋﻬﺪ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﻃﻠﺐ‪ ،‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫ﺍﷲ ﻋﻠﻰ ﻣﺎ ﻧﻘﻮﻝ ﻭﻛﻴﻞ‪ ،‬ﺃﻱ ﺗﻜﻔﻴﻨﺎ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻴﻨﺎ ﻭﺣﻔﻈﻪ ﻟﻨﺎ‪.‬ﻭﻗﺎﻝ ﳍﻢ ﺃﺑﻮﻫﻢ‪ :‬ﻳﺎ ﺃﺑﻨﺎﺋﻲ ﺇﺫﺍ ﺩﺧﻠﺘﻢ ﺃﺭﺽ‬
‫"ﻣﺼﺮ" ﻓﻼ ﺗﺪﺧﻠﻮﺍ ﻣ‪‬ﻦ ﺑﺎﺏ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻜﻦ ﺍﺩﺧﻠﻮﻫﺎ ﻣﻦ ﺃﺑﻮﺍﺏ ﻣﺘﻔﺮﻗﺔ‪ ،‬ﺣﱴ ﻻ ﺗﺼﻴﺒﻜﻢ ﺍﻟﻌـﲔ‪ ،‬ﻭﺇﱐ ﺇﺫ‬
‫ﺃﻭﺻﻴﻜﻢ ‪‬ﺬﺍ ﻻ ﺃﺩﻓﻊ ﻋﻨﻜﻢ ﺷﻴﺌﹰﺎ ﻗﻀﺎﻩ ﺍﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﻤﺎ ﺍﳊﻜﻢ ﺇﻻ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻋﻠﻴﻪ ﺍﻋﺘﻤﺪﺕ ﻭﻭﺛﻘـﺖ‪،‬‬
‫ﻭﻋﻠﻴﻪ ﻭﺣﺪﻩ ﻳﻌﺘﻤﺪ ﺍﳌﺆﻣﻨﻮﻥ)‪.(١‬‬

‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ ﻣﻨﻬﺎ‪:‬‬

‫‪ .١‬ﺻﺪﻕ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻴﻘﲔ ﻣﻦ ﺭﲪﺘﻪ‪ ،‬ﻋﺒﺎﺩﺍﺕ ‪‬ﺗ ‪‬ﻤﺜﱠﹶﻠﻬ‪‬ﺎ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺣﱴ ﰲ ﺃﺣﻠﻚ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﭽ ﭝ ٺ ﭟﭠ ﭡ ٿ ﭣ ﭼ ‪.‬‬
‫ﻼ)‪ .(٢‬ﻭﻟﺬﻟﻚ ﻋﻠﱠﻖ‬
‫‪ .٢‬ﺟﻮﺍﺯ ﺃﺧﺬ ﺍﻟﻌﻬﺪ ﺍﳌﺆﻛﺪ ﰲ ﺍﻷﻣﻮﺭ ﺍﳍﺎﻣﺔ‪ ،‬ﻭﻟﻮ ﻋﻠﻰ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﻛﺎﻷﺑﻨﺎﺀ ﻣﺜ ﹰ‬
‫ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﺭﺳﺎﻝ ﺍﺑﻨﻪ ﻣﻊ ﺇﺧﻮﺗﻪ ﺑﺄﺧﺬ ﺍﳌﻮﺛﻖ ﻣﻨﻬﻢ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﺬﻛﲑﻫﻢ ﺑﺮﻗﺎﺑﺔ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ‬
‫ﻭﺇﻥ ﺑﻌﺪﻭﺍ ﻋﻦ ﻧﻈﺮ ﺍﻷﺏ‪ ،‬ﻓﻬﻮ ﺃﺳﻠﻮﺏ ﺗﺮﺑﻮﻱ ﻓﺎﻋﻞ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪.‬‬

‫)‪ (١‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٤٣-٢٤٢‬‬

‫)‪ (٢‬ﺃﺑﻮ ﺑﻜﺮ ﺟﺎﺑﺮ ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻟﻜﻼﻡ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٤٩١‬‬
‫‪ .٣‬ﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺍﻟﻌﲔ ﻣﻄﻠﻮﺏ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﻨﺎﺀﻩ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻣﻦ ﺃﺑﻮﺍﺏ ﻣﺘﻔﺮﻗـﺔ ‪،‬‬
‫ﺧﻮﻓﹰﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻌﲔ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﳌﻔﺴﺮﻭﻥ‪ ،‬ﻭﺫﺍﻙ ﻟﻜﺜﺮ‪‬ﻢ‪ ،‬ﻭﺣﺴﻦ ﻫﻴﺄ‪‬ﻢ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﭽ ں ﮟ ڻ ﮡ‬
‫ﭨ ﭩ ۀ ﮥ ﮦ ہﭼ‪.‬ﻓﻔﻲ ﺍﻵﻳﺔ »ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺍﻟﻌﲔ‪ ،‬ﻭﺍﻟﻌﲔ ﺣﻖ«)‪.(١‬‬
‫‪ .٤‬ﺷﺪﺓ ﺣﺮﺹ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﺭﻏﻢ ﻛﻞ ﻣﺎ ﺣﺪﺙ ﻣﻨﻬﻢ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬

‫‪ .١‬ﺍﻟﺘﻤﻬﻴﺪ ﳌﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ؛ ﻷﻧﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻓﻌﺔ ﻟﻘﺒﻮﻝ ﻫﺬﺍ ﺍﳌﻀﻤﻮﻥ‪ ،‬ﻓﺄﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﱂ ﻳﻄﻠﺒﻮﺍ‬
‫ﻣﻦ ﺃﺑﻴﻬﻢ ﺇﺭﺳﺎﻝ ﺃﺧﻴﻬﻢ ﻣﻌﻬﻢ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺑﻞ ﺑﺎﺩﺭﻭﺍ ﺑﺎﻟﺘﻤﻬﻴﺪ ﻟﺬﻟﻚ ﻗﺒﻞ ﻓﺘﺢ ﻣﺘﺎﻋﻬﻢ ﻭﺭ‪‬ﺅﻳﺔ ﺑﻀﺎﻋﺘﻬﻢ ﺍﻟﱵ‬
‫ﺭﺩﺕ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﺄﺧﱪﻭﻩ ﺃﻭ ﹰﻻ ﲟﺎ ﺟﺮﻯ ﻣﻌﻬﻢ‪ ،‬ﻣﺘﻮﺳﻠﲔ ﺑﻘﻮﳍﻢ‪ :‬ﭽ ڦﭼ ﻟﻴﺴﺘﺜﲑﻭﺍ ﺍﻟﺸﻔﻘﺔ ﻋﻠـﻴﻬﻢ ﻋﻨـﺪﻣﺎ‬
‫ﻼ‪ ،‬ﰒ ﺑﻴﻨﻮﺍ ﺳﺒﺐ ﺍﳌﻨﻊ ﻭﻫﻮ ﻋﺪﻡ ﳎﻴﺌﻬﻢ ﺑﺄﺧﻴﻬﻢ‪.‬‬‫ﻣﻨﻌﻮﺍ ﻣﻦ ﺍﻟﻜﻴﻞ ﻣﺴﺘﻘﺒ ﹰ‬
‫‪ .٢‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻟﺘﺬﻛﲑ ﺍﳌﺨﺎﻃﺐ ﲞﻄﺄ ﺳﺎﺑﻖ ﻓﻴﺠﺘﻨﺒﻪ‪-‬ﺇﺫﺍ ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﻛﺎﺳﺘﻤﺮﺍﺭ ﺍﻻﺑﻦ ﰲ‬
‫ﺍﳋﻄﺄ‪ ،-‬ﻭﻗﺪ ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺒﻨﻴﻪ ﻳﺬﻛﺮﻫﻢ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﺋﺘﻤﺎﻧﻪ ﻋﻠﻰ ﺇﺭﺳﺎﻝ ﺃﺧﻴﻬﻢ ﻣﻌﻬﻢ‪ :‬ﭽ ٻ‬
‫ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙ ڀ ﭛ ﭼ‪.‬‬
‫‪ .٣‬ﺍﻟﺘﻨﻮﻳﻊ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻗﻨﺎﻉ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺨﺪﻡ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻹﻗﻨﺎﻉ ﺃﺑﻴﻬﻢ ﺑﺈﺭﺳﺎﻝ ﺃﺧﻴﻬﻢ‪ ،‬ﻃﺮﻗﹰﺎ ﳐﺘﻠﻔﺔ‬
‫ﻋﻤﺎ ﺳﺒﻖ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﺑﻘﻮﳍﻢ‪ :‬ﭽ ڦ ﭯ ﭰﭱ ڄ ﭳ ﭴ ﭵ ﭼ‪ ،‬ﺃﻱ‪» :‬ﺃﻱ ﺷﻲﺀ ﻧﺒﻐﻲ ﻭﻧﻄﻠﺐ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ﻫﺬﻩ‬
‫ﺃﻣﻮﺍﻟﻨﺎ ﺭﺩﺕ ﺇﻟﻴﻨﺎ«)‪ .(٢‬ﻟﻴﺸﻌ‪‬ﺮ ﺍﻷﺏ ﲟﻘﺪﺍﺭ ﺇﺣﺴﺎﻥ ﺍﳌﻠﻚ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺻﺪﻗﻪ ﻣﻌﻬﻢ‪.‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﻛﺮﺭﻭﺍ ﺣﻔﻆ ﺍﻷﺥ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﳊﺾ ﻋﻠﻰ ﺇﺭﺳﺎﻟﻪ)‪ ،(٣‬ﻭﺇﺯﺍﻟﺔ ﻟﻠﺮﻳﺒﺔ ﻣﻦ ﻧﻔﺲ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ‬
‫ﺗﻜﺮﺍﺭ ﻓﻌﻠﻬﻢ ﺑﻴﻮﺳﻒ‪ ،‬ﻣﻊ ﺃﺧﻴﻬﻢ ﺑﻨﻴﺎﻣﲔ‪.‬‬
‫‪ .٤‬ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺍﳊﻮﺍﺭ ﺃﺧﺬ ﺍﳌﻮﺛﻖ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﰲ ﺍﳊﻮﺍﺭ ﻟﺪﻓﻌﻪ ﳓﻮ ﺗﻨﻔﻴـﺬﻩ‪،‬‬
‫ﺧﺎﺻﺔ ﻣﻊ ﻣﻦ ﻳ‪‬ﺨﺸﻰ ﻋﺪﻡ ﲤﺴﻜﻪ ﲟﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫‪ .٥‬ﺇﺷﻬﺎﺩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻖ ﺃﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﻋﻠﻴﻪ‪ ،‬ﻳﺜﲑ ﰲ ﺃﻧﻔﺴﻬﻢ ﺍﻹﺣﺴﺎﺱ ﺑﺮﻗﺎﺑﺔ ﺍﷲ‪ ،‬ﻭﻗـﺪ‬
‫‪‬ﻋ‪‬ﻠ ‪‬ﻢ ﻳﻌﻘﻮﺏ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﺧﻮﻓﻬﻢ ﻣﻦ ﺍﷲ‪ ،‬ﻓﺎﲣﺬ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﻟﻴﻀﻤﻦ ﲤﺴﻜﻬﻢ ﲟﺎ ﺍﺗ‪‬ﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫‪ .٦‬ﺇﻇﻬﺎﺭ ﺍﳊﺮﺹ ﻭﺍﳊﺐ ﻟﻼﺑﻦ ﻣﻬﻤﺎ ﺑﻠﻎ ﺧﻄﺄﹸﻩ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺒ‪‬ﺎ ﰲ ﺭﺟﻮﻋﻪ ﻋـﻦ ﺍﳋﻄـﺄ‬
‫ﻭﺍﺳﺘﺠﺎﺑﺘﻪ‪،‬ﻛﻤﺎ ﻓﻌﻞ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻤﻊ ‪‬ﻋﻈﹶﻢ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﻭﻗﻊ ﻓﻴﻪ ﺃﺑﻨﺎﺅﻩ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ﳍﻢ‪ :‬ﭽ ں ﮟ‬
‫ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ ہﮨ ﮩ ه ﻪ ه ﻬ ے ﮯۓ ﮱ ڭ ﯔ ﯕﯖ ۇ ﯘۆ ﯚ ۈ ﯜ ﭼ‪ .‬ﻭﰲ‬

‫)‪ (١‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.١٩٢‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.٢٩٦‬‬
‫)‪ (٣‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.٢٩٦‬‬
‫ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﺃﺭﺍﺩ ﺗﻌﻠﻴﻤﻬﻢ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺗﻮﻓﻴﻖ ﺍﷲ ﻭﻟﻄﻔﻪ‪ ،‬ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﳌﻌﺘﺎﺩﺓ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﺗﺄﺩﺑﹰﺎ ﻣﻊ‬
‫ﻭﺍﺿﻊ ﺍﻷﺳﺒﺎﺏ ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)‪.(١‬‬

‫‪:‬‬ ‫א‬ ‫א‬

‫ﭧ ﭨﭽڈ ﮉ ژ ﮋ ڑ ﮍ ﮎ ﮏ ﮐ ﮑ گ ﮓ ﮔ ﮕ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟ‬
‫ڻ ﮡ ﭨﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪ هﻬ ے ﮯۓ ﮱ ڭ ﯔ ﯕ ﯖ ۇﯘ ۆ ﯚ ۈ ﯜ ٷ ۋ‬
‫ﯟ ۅ ﯡ ۉ ﯣ ې ﯥ ﯦ ﯧ‬
‫ﭑ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ‬ ‫ﯼ ﯽ ﻳ ﻴ‬
‫ﭙ ڀ ﭛﭜ ﭝ ٺ ﭟ ﭠ ﭡ ٿ ﭣ ﭤ ﭥ ٹ ﭼ ]ﻳﻮﺳﻒ‪[٨٧ / ٨١ :‬‬
‫ﳌﱠﺎ ﺫﻫﺐ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﺑﺄﺧﻴﻬﻢ ﺑﻨﻴﺎﻣﲔ ﳌﺼﺮ ﺃﺑﻘﺎﻩ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻌﻪ‪ ،‬ﻓﻘـﺎﻝ ﺍﻷﺥ ﺍﻷﻛـﱪ ﻟﺒﻘﻴـﺔ‬
‫ﺇﺧﻮﺗﻪ‪ :‬ﺍﺭﺟﻌﻮﺍ ﺃﻧﺘﻢ ﺇﱃ ﺃﺑﻴﻜﻢ‪ ،‬ﻭﺃﺧﱪﻭﻩ ﲟﺎ ﺟﺮﻯ‪ ،‬ﻭﻗﻮﻟﻮﺍ ﻟﻪ‪ :‬ﺇﻥ ﺍﺑﻨﻚ "ﺑﻨﻴﺎﻣﲔ" ﻗﺪ ﺳﺮﻕ‪ ،‬ﻭﻣﺎ ﺷﻬﺪﻧﺎ‬
‫ﺑﺬﻟﻚ ﺇﻻ ﺑﻌﺪ ﺃﻥ ‪‬ﺗ‪‬ﻴﻘﱠﻨﱠﺎ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﺍﳌﻜﻴﺎﻝ ﰲ ﺭﺣﻠﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺃﻧـﻪ ﺳﻴﺴـﺮﻕ ﺣـﲔ‬
‫ﻋﺎﻫﺪﻧﺎﻙ ﻋﻠﻰ ﺭ ‪‬ﺩﻩ‪ .‬ﻭﺍﺳﺄﻝ‪-‬ﻳﺎ ﺃﺑﺎﻧﺎ‪-‬ﺃﻫﻞ "ﻣﺼﺮ"‪،‬ﻭﻣ‪‬ﻦ ﻛﺎﻥ ﻣﻌﻨﺎ ﰲ ﺍﻟﻘﺎﻓﻠﺔ ﺍﻟﱵ ﻛﻨﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻧﻨﺎ ﺻﺎﺩﻗﻮﻥ‬
‫ﻓﻴﻤﺎ ﺃﺧﱪﻧﺎﻙ ﺑﻪ‪ .‬ﻭﳌﺎ ﺭﺟﻌﻮﺍ ﻭﺃﺧﱪﻭﺍ ﺃﺑﺎﻫﻢ ﻗﺎﻝ ﳍﻢ‪ :‬ﺑﻞ ‪‬ﺯﱠﻳﻨ‪‬ﺖ ﻟﻜﻢ ﺃﻧﻔﺴﻜﻢ ﺍﻷﻣﱠﺎﺭﺓ ﺑﺎﻟﺴـﻮﺀ ﻣﻜﻴـﺪﺓ‬
‫ﺩﺑﱠﺮﲤﻮﻫﺎ ﻛﻤﺎ ﻓﻌﻠﺘﻢ ﻣ‪‬ﻦ ﻗﺒﻞ ﻣﻊ ﻳﻮﺳﻒ‪ ،‬ﻓﺼﱪﻱ ﺻﱪ ﲨﻴﻞ ﻻ ﺟﺰﻉ ﻓﻴﻪ ﻭﻻ ﺷﻜﻮﻯ ﻣﻌﻪ‪ ،‬ﻋﺴﻰ ﺍﷲ ﺃﻥ‬
‫ﱄ ﺃﺑﻨﺎﺋﻲ ﺍﻟﺜﻼﺛﺔ‪-‬ﻭﻫﻢ ﻳﻮﺳﻒ ﻭﺷﻘﻴﻘﻪ ﻭﺃﺧﻮﻫﻢ ﺍﻟﻜﺒﲑ ﺍﳌﺘﺨﻠﻒ ﻣﻦ ﺃﺟﻞ ﺃﺧﻴﻪ‪-‬ﺇﻧﻪ ﻫﻮ ﺍﻟﻌﻠﻴﻢ ﲝﺎﱄ‪،‬‬ ‫ﻳﺮ ﱠﺩ ﺇ ﱠ‬
‫ﺍﳊﻜﻴﻢ ﰲ ﺗﺪﺑﲑﻩ‪ .‬ﻭﺃﻋﺮﺽ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺿﺎﻕ ﺻﺪﺭﻩ ﲟﺎ ﻗﺎﻟﻮﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺣﺴﺮﺗﺎ ﻋﻠﻰ‬
‫ﺖ ﻋﻴﻨﺎﻩ‪ ،‬ﺑﺬﻫﺎﺏ ﺳﻮﺍﺩﳘﺎ ﻣ‪‬ﻦ ﺷﺪﺓ ﺍﳊﺰﻥ ﻓﻬﻮ ﳑﺘﻠﺊ ﺍﻟﻘﻠﺐ ‪‬ﺣﺰﻧ‪‬ﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺷﺪﻳﺪ ﺍﻟﻜﺘﻤﺎﻥ‬ ‫ﻀ ‪‬‬‫ﻳﻮﺳﻒ ﻭﺍﺑﻴ ﱠ‬
‫ﺸﺮﹺﻑ ﻋﻠﻰ ﺍﳍﻼﻙ ﺃﻭ ‪‬ﻠﻚ ﻓﻌـﻼ‪،‬‬ ‫ﻟﻪ‪ .‬ﻗﺎﻝ ﺑﻨﻮﻩ‪ :‬ﺗﺎﷲ ﻣﺎ ﺗﺰﺍﻝ ﺗﺘﺬﻛﺮ ﻳﻮﺳﻒ‪ ،‬ﻭﻳﺸﺘ ‪‬ﺪ ﺣﺰﻧﻚ ﻋﻠﻴﻪ ﺣﱴ ‪‬ﺗ ‪‬‬
‫ﻓﺨﻔﻒ ﻋﻦ ﻧﻔﺴﻚ‪ .‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﳎﻴﺒ‪‬ﺎ ﳍﻢ‪ :‬ﻻ ﺃﻇﻬﺮ ﳘﱢﻲ ﻭﺣﺰﱐ ﺇﻻ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻓﻬـﻮ ﻛﺎﺷـﻒ ﺍﻟﻀـ ‪‬ﺮ‬
‫ﻭﺍﻟﺒﻼﺀ‪ ،‬ﻭﺃﻋﻠﻢ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﻓﺮﺟﻪ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻧﻪ‪ .‬ﻳﺎ ﺃﺑﻨﺎﺋﻲ ﻋﻮﺩﻭﺍ ﺇﱃ "ﻣﺼﺮ" ﻓﺎﺳﺘﻘﺼﻮﺍ ﺃﺧﺒﺎﺭ ﻳﻮﺳﻒ‬
‫ﻭﺃﺧﻴﻪ‪ ،‬ﻭﻻ ﺗﻘﻄﻌﻮﺍ ﺭﺟﺎﺀﻛﻢ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ ،‬ﺇﻧﻪ ﻻ ﻳﻘﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺇﻻ ﺍﳉﺎﺣـﺪﻭﻥ ﻟﻘﺪﺭﺗـﻪ‪،‬‬
‫ﺍﻟﻜﺎﻓﺮﻭﻥ ﺑﻪ)‪.(٢‬‬
‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﻻ ﻳﺰﺍﻝ ﺍﻟﺒﻼﺀ ﺑﺎﻟﺮﺟﻞ ﺣﱴ ﳝﺸﻲ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻣﺎ ﻋﻠﻴﻪ ﺧﻄﻴﺌﺔ‪ ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ ﻫﻢ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺍﺑﺘﻼ ًﺀ‪،‬‬
‫א‬ ‫א‬ ‫א‬ ‫א‬ ‫ﻓﻌﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺃﻧﻪ ﻗﹶﺎ ﹶﻝ‪] :‬‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.٢١‬‬
‫)‪ (٢‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٤٦-٢٤٥‬‬
‫[)‪ (١‬ﻭﻳﻈﻬﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺷﺪﺓ ﺍﺑﺘﻼﺀ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﻊ ﺷﺪﺓ ﹶﻛ ‪‬ﺮﻣ‪‬ﻪ ﻋﻠـﻰ ﺍﷲ‪ ،‬ﻭﺍﺳـﺘﻤﺮﺍﺭ‬
‫ﺣﺴﻦ ﻇﻨﻪ ﺑﺮﺑﻪ‪.‬‬
‫‪ .٢‬ﺃﻥ ﺳﻮﺀ ﺍﻟﻈﻦ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻪ ﻏﲑ ﳑﻨﻮﻉ ﻭﻻ ﳏﺮﻡ‪ ،‬ﻓﺈﻥ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗـﺎﻝ‬
‫ﻷﻭﻻﺩﻩ‪-‬ﺑﻌﺪ ﻣﺎ ﺍﻣﺘﻨﻊ ﻣﻦ ﺇﺭﺳﺎﻝ ﻳﻮﺳﻒ ﻣﻌﻬﻢ ﺣﱴ ﻋﺎﳉﻮﻩ ﺃﺷﺪ ﺍﳌﻌﺎﳉﺔ‪-‬ﺣﲔ ﺟـﺎﺀﻭﻩ‪ ،‬ﻭﺯﻋﻤـﻮﺍ ﺃﻥ‬
‫ﺍﻟﺬﺋﺐ ﺃﻛﻠﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﭽ ﮨ ﮩ ه ﻪ ه ﭼ‪ ،‬ﻭﻗﺎﻝ ﳍﻢ ﰲ ﺍﻷﺥ ﺍﻵﺧـﺮ‪ :‬ﭽ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙ ڀ‬
‫ﭛ ﭼ‪ ،‬ﰒ ﳌﺎ ﺍﺣﺘﺒﺴﻪ ﻳﻮﺳﻒ ﻋﻨﺪﻩ‪ ،‬ﻭﺟﺎﺀ ﺇﺧﻮﺗﻪ ﻷﺑﻴﻬﻢ ﻗﺎﻝ ﳍﻢ‪ :‬ﭽ ﮨ ﮩ ه ﻪ ه ﭼ‪ ،‬ﻓﻬﻢ ﰲ ﺍﻷﺧﲑﺓ‪-‬‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻔﺮﻃﲔ‪-‬ﻓﻘﺪ ﺟﺮﻯ ﻣﻨﻬﻢ ﻣﺎ ﺃﻭﺟﺐ ﻷﺑﻴﻬﻢ ﺃﻥ ﻗﺎﻝ ﻣﺎ ﻗـﺎﻝ‪ ،‬ﻣـﻦ ﻏـﲑ ﺇﰒ ﻋﻠﻴـﻪ ﻭﻻ‬
‫ﺣﺮﺝ)‪.(٢‬‬
‫‪ .٣‬ﺍﻟﺮﺟﺎﺀ ﻳﻮﺟﺐ ﻟﻠﻌﺒﺪ ﺍﻟﺴﻌﻲ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻤﺎ ﺭﺟﺎﻩ؛ ﻓﻴﻌﻘﻮﺏ ‪‬ﺗ ‪‬ﺮﺟﱠﻰ ﺍﷲ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻴـﻪ ﺃﺑﻨـﺎﺀﻩ‬
‫ﺑﻘﻮﻟﻪ‪ :‬ﭽ ﮱ ڭ ﯔ ﯕ ﯖ ۇ ﭼ‪ ،‬ﰒ ﺑﺬﻝ ﺟﻬﺪﻩ ﺑﺈﺭﺳﺎﻝ ﺃﺑﻨﺎﺋﻪ ﻟﻠﺒﺤﺚ ﻋﻦ ﺇﺧﻮ‪‬ﻢ‪ ،‬ﻭﻟﺬﻟﻚ ‪‬ﻰ ﺃﺑﻨـﺎﺀﻩ‬
‫)‪(٣‬‬
‫ﻋﻦ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺩﻓﻌﻬﻢ ﺇﱃ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﺘﺒﻊ ﺍﻟﺮﺟﺎﺀ ‪ ،‬ﻓﻘـﺎﻝ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔ ﭕ‬
‫ﭣ ﭤ ﭥ ﭼ‪.‬‬ ‫پ ﭗ ﭘ ﭙ ڀ ﭛﭜ ﭝ ٺ ﭟ ﭠ ﭡ ٿ‬
‫‪ .٤‬ﻓﺴﺢ ﺍ‪‬ﺎﻝ ﻟﻼﺑﻦ ﻟﻠﺮﺟﻮﻉ ﻋﻦ ﺍﳋﻄﺄ‪ ،‬ﻭﺗﺼﺤﻴﺤﻪ‪ ،‬ﺣﻴﺚ ﺃﻣﺮ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﻨﺎﺀﻩ ﺑـﺄﻥ‬
‫ﻳﺘﺤﺴﺴﻮﺍ ﻭﻳﺒﺤﺜﻮﺍ ﻋﻦ ﻳﻮﺳﻒ ﻭﺃﺧﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬
‫‪ .١‬ﺍﻟﺘﺸﺎﻭﺭ ﺑﲔ ﺍﻹﺧﻮﺓ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺣﺪ ﰲ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﻣـﻮﺭ ﺍﻟـﱵ‬
‫ﺤﺘ‪‬ﺒﺲ ﲟﺼﺮ ﺇﺧﻮﺗﻪ‪-‬ﳌﱠﺎ ﻋﺮﻑ ﺃ‪‬ﻢ ‪‬ﺳﻴ‪‬ﺘﻬﻤﻮﻥ ﻣﻦ ‪‬ﻗﺒ‪‬ﻞ‬ ‫ﺗﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺇﻗﻨﺎﻉ ﺍﻷﺏ‪ ،‬ﻭﻗﺪ ﺳﺎﻋﺪ ﺍﻷﺥ ﺍﻷﻛﱪ ﺍ ﹸﳌ ‪‬‬
‫ﺃﺑﻴﻬﻢ ﺑﺴﺒﺐ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺻﻨﻴﻌﻬﻢ ﻣﻊ ﻳﻮﺳﻒ‪-‬ﺑﺘﻠﻘﻴﻨﻬﻢ ﺍﳊﺠﺔ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺻـﺪﻗﻬﻢ‪ :‬ﭽڱ ﮛ ﮜ ﮝ‬
‫ںﭼ‪ ،‬ﻭﻫﻲ ﻣﺼﺮ‪ ،‬ﭽﮟ ڻ ﮡ ﭨﭼ ﻭﻫﻲ ﺍﻟﻘﺎﻓﻠﺔ ﺍﻟﱵ ﺃﻗﺒﻠﻮﺍ ﻓﻴﻬﺎ‪.‬‬
‫‪ .٢‬ﺍﻟﺘﻜﺮﺍﺭ ﻟﺒﻌﺾ ﺍﳉﻤﻞ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﺗﺄﻛﻴﺪ ﻭﺗﻨﺒﻴﻪ ﻭﺩﻻﻟﺔ ﻋﻠﻰ ﺗﻜﺮﺍﺭ ﺍﳋﻄﺄ ﻣﻦ ﺍﻻﺑﻦ‪ ،‬ﻣﺜﻞ ﺗﻜـﺮﺍﺭ‬
‫ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳉﻤﻠﺔ‪:‬ﭽ ﮨ ﮩ ه ﻪ ه ﭼ‪ ،‬ﻭﺍﻟﱵ ﺳﺒﻖ ﺃﻥ ﻗﺎﳍﺎ ﰲ ﺣﻮﺍﺭﺍﺕ ﺳﺎﺑﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﺗﺄﻛﻴﺪ ﻣﻨﻪ‬
‫ﻷﺑﻨﺎﺋﻪ ﻋﻠﻰ ﺳﻮﺀ ﻓﻌﻠﻬﻢ ﺍﻟﺬﻱ ﺯﻳﻨﺘﻪ ﺃﻧﻔﺴﻬﻢ ﳍﻢ ﻣﻊ ﻳﻮﺳﻒ ﰒ ﻣﻊ ﺑﻨﻴﺎﻣﲔ‪ .‬ﻭﻛﺬﻟﻚ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺳﻮﺀ ﻇﻨﻪ‬
‫‪‬ﻢ‪ ،‬ﻓﻴﻨﺘﺒﻬﻮﺍ‪.‬‬

‫)‪ (١‬ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﺀ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‪ ،٢٣٩٨‬ﺹ‪، (٦٠١‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ :‬ﰲ ﻧﻔﺲ ﺍﳉﺰﺀ ﻭﺍﻟﺼﻔﺤﺔ‪.‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.٤١١‬‬
‫)‪ (٣‬ﻋﻤﺎﺩ ﺯﻫﲑ ﺣﺎﻓﻆ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤١٠ ،‬ﻫـ‪١٩٩٠-‬ﻡ‪ ،‬ﺹ‪.٢١٧-٢١٦‬‬
‫ﺨﹺﺒﺮ‪‬ﻩ‬
‫‪ .٣‬ﺷﺪﺓ ﺍﻟﺼﱪ ﻣﻦ ﺍﻷﺏ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﲔ ﲰﻊ ﻣﻨﻬﻢ ﻣﻦ ‪‬ﻳ ‪‬‬
‫ﺑﻔﻘﺪ ﺍﺑﻨﲔ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﺑﺎﻹﺿﺎﻓﺔ ﻟﻔﻘﺪ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻗﺒﻞ‪ .‬ﺑﻞ ﺗﺼﻔﻪ ﺍﻵﻳﺎﺕ ﺑﺄﻧـﻪ ﻛﻈـﻴﻢ‪ :‬ﺃﻱ‬
‫»ﻣﻜﻈﻮﻡ ﻋﻠﻰ ﺍﳊﺰﻥ‪ ...‬ﳑﻠﻮﺀ ﻣﻨﻪ‪ ،‬ﻣ ‪‬ﻤﺴِﻚ ﻋﻠﻴﻪ ﻻ ﻳ‪‬ﺒﻴﻨﻪ«)‪،(١‬ﻭﻻ ﻳﻨﻄﻖ ﲟﺎ ﻳﺴﻮﺀ ﺃﺑﻨﺎﺋﻪ‪.‬‬
‫‪ .٤‬ﺍﻹﻋﺮﺍﺽ ﺑﺎﻟﻮﺟﻪ ﻣﻦ ﺍﻷﺏ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﻣﻊ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﳑﻜﻦ‪ ،‬ﺇﺫﺍ ﺭﺃﻯ ﻣﻨﻬﻢ ﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻻﺳﺘﻤﺮﺍﺭ‬
‫ﻣﻌﻪ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ ﺑﺎﻟﻮﺟﻪ ﺇﺷﺎﺭﺓ‪ ،‬ﻣﺴﺎﻧﺪﺓ ﻭﻣﻌﺰﺯﺓ ﻟﻠﺤﻮﺍﺭ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻓﻬﻲ ﺣﻮﺍﺭ ﻏﲑ ﻟﻔﻈﻲ ﻳﺸـﲑ‬
‫ﺇﱃ ﻋﺪﻡ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﻜﻼﻡ ﺃﻭ ﻋﺪﻡ ﺍﻟﺮﺿﺎ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻌﺮﺿ‪‬ﺎ ﺑﻮﺟﻬﻪ ﻋﻦ ﺃﺑﻨﺎﺋﻪ‪،‬‬
‫ﺃﻱ‪» :‬ﺯﺍﻝ ﺑﻮﺟ‪‬ﻬﻪ ﻋﻨ‪‬ﻬﻢ ‪‬ﻣ ﹾﻠ‪‬ﺘﺠﹺﺌﹰﺎ ﺇﹺﱃ ﺍﻟﻠﱠﻪ«)‪.(٢‬‬
‫‪ .٥‬ﺍﻟﻨﺪﺍﺀ ﻟﻐﺮﺽ ﺍﻟﺘﺤﻨﲔ)‪ (٣‬ﻛﻨﺪﺍﺀ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ)‪:(٤‬ﭽ ﯡ ۉ ﯣ ﭼ‪ ،‬ﻭﻧﺪﺍﺀﻩ ﺍﻷﺳﻒ‪ -‬ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺷﺪﺓ ﺍﳊﺰﻥ‪-‬ﰲ ﺍﻟﻠﻔﻆ ﻣﻦ ﺍ‪‬ﺎﺯ ﺍﻟﺬﻱ ‪‬ﻳﻘﺼﺪ ﺑﻪ ﻣﻌﲎ ﺁﺧﺮ ﻏﲑ ﻇﺎﻫﺮ ﰲ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺗﻠﺨﻴﺼﻪ‪ :‬ﻳﺎ ﺇﹺﳍـﻲ‬
‫ﺍﺭﺣﻢ ﺃﺳﻔﻲ‪...‬ﻓﻨﺎﺩﻯ ﺍﻷﺳﻒ ﰲ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﳌﻨﺎﺩﻯ ﰲ ﺍﳌﻌﲎ ﺳﻮﺍﻩ)‪» ،(٥‬ﻭﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺗﻨﺒﻴﻪ ﺍﳌﺨﺎﻃﺒﲔ« )‪(٦‬ﻭﻫﻢ‬
‫ﺃﺑﻨﺎﺋﻪ‪.‬‬
‫‪ .٦‬ﺗﺮﻙ ﺍﻟﻔﻈﺎﻇﺔ ﻭﺍﻟﻐﻠﻈﺔ ﻣﻊ ﺍﻷﺏ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻫﻲ ﺇﻥ ﺣﺼﻠﺖ ﻣﻦ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻻ ﺃﻧﻪ‬
‫)‪(٧‬‬
‫ﱂ ﻳﻘﺎﺑﻠﻬﺎ ﲟﺜﻠﻬﺎ‪ ،‬ﻓﺤﲔ »ﺭﺃﻯ ﻣﻦ ﻓﻈﺎﻇﺘﻬﻢ ﻭﻏﻠﻈﺘﻬﻢ ﻭﺳﻮﺀ ﹶﻟﻔﹾﻈﻬﻢ ﻟﻪ« ‪ ،‬ﺑﻘـﻮﳍﻢ‪ :‬ﭽ‬
‫ﯼ ﯽ ﻳ ﻴ‬ ‫ﭼ‪،‬ﻗﺎﻝ ﳍـﻢ‪ :‬ﭽ‬
‫ﻼ‪ :‬ﭽﭑ ٻ ﭓ ﭔ ﭕ پﭼ‪.‬‬
‫ﭼ‪ .‬ﺑﻞ ﺯﺍﺩ ﰲ ﺗﺮﻓﻘﻪ ‪‬ﻢ ﻓﺪﻋﺎﻫﻢ ﺑﻮﺻﻒ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻗﺎﺋ ﹰ‬
‫‪ .٧‬ﺍﻟﺘﻠﻄﻒ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺩﺍﻓﻊ ﳓﻮ ﺍﻻﻣﺘﺜﺎﻝ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﺫﻟﻚ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓـ»ﰲ ﺧﻄـﺎ‪‬ﻢ‬
‫ﺑﻮﺻﻒ ﺍﻟﺒ‪‬ﻨﻮ‪‬ﺓ ﻣﻨﻪ ﺗﺮﻗﻴﻖ ﳍﻢ ﻭﺗﻠﻄﻒ ﻟﻴﻜﻮﻥ ﺃﺑﻌﺚ ﻋﻠﻰ ﺍﻻﻣﺘﺜﺎﻝ«)‪.(٨‬‬
‫‪ .٨‬ﺗﻌﻠﻴﻞ ﻣﺎ ﻳ‪‬ﻄﻠﺐ ﻣﻦ ﺍﻻﺑﻦ؛ ﻷﻧﻪ ﺩﺍﻓﻊ ﳓﻮ ﺳﺮﻋﺔ ﺍﻻﺳﺘﺠﺎﺑﺔ‪ ،‬ﻭﻗﺪ ﻃﻠﺐ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ‬
‫ﺑﻨﻴﻪ ﺃﻥ ﻳﺒﺤﺜﻮﺍ ﻋﻦ ﻳﻮﺳﻒ ﻭﺃﺧﻴﻪ ﻓﻘﺎﻝ‪ :‬ﭽﭑ ٻ ﭓ ﭔ ﭕ پﭼ‪-،‬ﻭ»ﺍﻟﺘﺤﺴـﺲ ﻫـﻮ ﻃﻠـﺐ ﺍﻟﺸـﻲﺀ‬
‫)‪(٩‬‬
‫ﺑﺎﳊﺎﺳﺔ« ‪ ،‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺷﺪﺓ ﺍﻟﺒﺤﺚ ﺑﺎﺳﺘﻌﻤﺎﻝ ﻣﺎ ﻳ‪‬ﻤﻜﻦ ﻣﻦ ﺍﳊﻮﺍﺱ‪-‬ﰒ ﻗﺎﻝ‪ :‬ﭽﭗ ﭘ ﭙ ڀ ﭛﭜ ﭝ‬
‫ﭤ ﭥ ﭼ‪ ،‬ﺗﻌﻠﻴﻞ ﻷﻣﺮﻫﻢ ﺑﺎﻟﺒﺤﺚ ﻋﻨﻪ‪ ،‬ﻓـ»‪‬ﻧﻬ‪‬ﻀﻬﻢ ﻭﺑﺸﺮﻫﻢ ﻭﺃﻣﺮﻫﻢ ﺃﻻ ﻳﻴﺄﺳﻮﺍ‬ ‫ٺ ﭟ ﭠ ﭡ ٿ ﭣ‬

‫)‪ (١‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.٤٥‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﳏﻤﺪ ﳐﻠﻮﻑ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﺍﳉﻮﺍﻫﺮ ﺍﳊﺴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٢٥٤‬‬
‫)‪ (٣‬ﻳ‪‬ﻘﺼﺪ ﺑﻪ ﺍﺳﺘﺜﺎﺭﺓ ﺣﻨﺎﻥ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺑﻴﻬﻢ‪.‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.٣٨٦‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺹ‪.٤٥٩‬‬
‫)‪ (٦‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ ،‬ﺹ‪.١٦٤‬‬
‫)‪ (٧‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.٥٣‬‬
‫)‪ (٨‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.٤٦‬‬
‫)‪ (٩‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.٤٩١‬‬
‫ﻣﻦ ﺭﻭﺡ ﺍﷲ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻘﻄﻌﻮﺍ ﺭﺟﺎﺀﻫﻢ ﻭﺃﻣﻠﻬﻢ ﻣﻦ ﺍﷲ ﻓﻴﻤﺎ ﻳﺮﻭﻣﻮﻧﻪ ﻭﻳﻘﺼﺪﻭﻧﻪ؛ ﻓﺈﻧﻪ ﻻ ﻳﻘﻄﻊ ﺍﻟﺮﺟـﺎﺀ‪،‬‬
‫ﻭﻳﻘﻄﻊ ﺍﻹﻳﺎﺱ ﻣﻦ ﺍﷲ ﺇﻻ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻭﻥ«)‪.(١‬‬

‫)‪(٢‬‬
‫א‬ ‫א‬
‫ﯼ ﯽ ﻳ‬ ‫ﭧﭨﭽ‬
‫ﭑ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙڀ ﭛ ﭜ ﭝ ٺ ﭟ ﭠ ﭡ ٿ ﭣ ﭤ ﭥ ٹ ﭧ ﭨ ﭩ ڤ ﭫ ﭬ ﭭ‬
‫ﭷ ﭸ ﭹ چ ﭼ ]ﻳﻮﺳﻒ‪[٩٨/ ٩٤ :‬‬ ‫ڦ ﭯ ﭰ ﭱ ڄ ﭳ ﭴﭵ ڃ‬
‫ﳌﺎ ﺣﺼﻞ ﺍﻟﺘﻌﺎﺭﻑ ﺑﲔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺧﻮﺗﻪ‪ ،‬ﺃﻋﻄﺎﻫﻢ ﻗﻤﻴﺼﻪ ﻟﲑﻣﻮﻩ ﻋﻠﻰ ﻭﺟﻪ ﺃﺑﻴﻪ ﻓﲑﺟﻊ ﺑﺼﲑﺍ‬
‫ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻤﺎ ﺧﺮﺟﺖ ﺍﻟﻘﺎﻓﻠﺔ ﻣﻦ ﺃﺭﺽ "ﻣﺼﺮ"‪ ،‬ﻭﻣﻌﻬﻢ ﺍﻟﻘﻤﻴﺺ ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌـﻦ‬
‫ﺣﻀﺮﻩ‪ :‬ﺇﱐ ﻷﺟﺪ ﺭﻳﺢ ﻳﻮﺳﻒ ﻟﻮﻻ ﺃﻥ ﺗﺴﻔﻬﻮﱐ ﻭﺗﺴﺨﺮﻭﺍ ﻣﲏ‪ ،‬ﻭﺗﺰﻋﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺻﺪﺭ ﻣﲏ ﻣﻦ‬
‫ﻏﲑ ﺷﻌﻮﺭ‪ .‬ﻗﺎﻝ ﺍﳊﺎﺿﺮﻭﻥ ﻋﻨﺪﻩ‪ :‬ﺗﺎﷲ ﺇﻧﻚ ﻻ ﺗﺰﺍﻝ ﰲ ﺧﻄﺌﻚ ﺍﻟﻘﺪﱘ ﻣ‪‬ﻦ ﺣﺐ ﻳﻮﺳﻒ‪ ،‬ﻭﺃﻧﻚ ﻻ ﺗﻨﺴﺎﻩ‪.‬‬
‫ﻓﻠﻤﺎ ﺃﻥ ﺟﺎﺀ ﻣﻦ ﻳ‪‬ﺒﺸ‪‬ﺮ ﻳﻌﻘﻮﺏ ﺑﺄﻥ ﻳﻮﺳﻒ ﺣﻲ‪ ،‬ﻭﻃﺮﺡ ﻗﻤﻴﺺ ﻳﻮﺳﻒ ﻋﻠﻰ ﻭﺟﻬﻪ ﻓﻌﺎﺩ ﻳﻌﻘﻮﺏ ﻣﺒﺼﺮ‪‬ﺍ‪،‬‬
‫ﻭﻋﻤﱠﻪ ﺍﻟﺴﺮﻭﺭ ﻓﻘﺎﻝ ﳌﻦ ﻋﻨﺪﻩ‪ :‬ﺃ ﹾﱂ ﺃﺧﱪﻛﻢ ﺃﱐ ﺃﻋﻠﻢ ﻣﻦ ﺍﷲ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻧﻪ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻭﻛﺮﻣﻪ؟‬
‫ﻗﺎﻝ ﺑﻨﻮﻩ‪ :‬ﻳﺎ ﺃﺑﺎﻧﺎ ﺳﻞ ﻟﻨﺎ ﺭﺑﻚ ﺃﻥ ﻳﻌﻔﻮ ﻋﻨﺎ ﻭﻳﺴﺘﺮ ﻋﻠﻴﻨﺎ ﺫﻧﻮﺑﻨﺎ‪ ،‬ﺇﻧﺎ ﻛﻨﺎ ﺧﺎﻃﺌﲔ ﻓﻴﻤﺎ ﻓﻌﻠﻨـﺎﻩ ﺑﻴﻮﺳـﻒ‬
‫ﻭﺷﻘﻴﻘﻪ‪ .‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺳﻮﻑ ﺃﺳﺄﻝ ﺭﰊ ﺃﻥ ﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ‪ ،‬ﺇﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﻟﺬﻧﻮﺏ ﻋﺒﺎﺩﻩ‬
‫ﺍﻟﺘﺎﺋﺒﲔ‪ ،‬ﺍﻟﺮﺣﻴﻢ ‪‬ﻢ)‪.(٣‬‬

‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫‪ .١‬ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﺪ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻳﺢ ﻳﻮﺳﻒ ﺣﲔ ﻓﺼﻠﺖ ﺍﻟﻌﲑ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ ﻭﻗﺒﻞ‬
‫ﺃﻥ ﻳﺼﻞ ﺑﻨﻮﻩ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻘﺪﺭﺗﻪ ﺗﻌﺎﱃ ﺭﺟﻊ ﺇﱃ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺼﺮﻩ ﺣﲔ ﺃﹸﻟﻘﻲ ﻋﻠﻰ ﻭﺟﻬـﻪ ﻗﻤـﻴﺺ‬
‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ ‪.٤٠٦‬‬
‫)‪ (٢‬ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺣﺼﻞ ﰲ ﺁﻳﺔ ‪ ،٩٥ ،٩٤‬ﻛﺎﻧﺖ ﳐﺎﻃﺒﺔ ﻳﻌﻘﻮﺏ ﻓﻴﻪ ﳊﺎﺿﺮﻳﻪ‪ ،‬ﻭﺭﻭﻱ‪ :‬ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺣﻔﺪﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﻮﺍ ﺑﻌﺾ ﺑﻨﻴﻪ‪ ،‬ﻭﻗﻴـﻞ‪:‬‬
‫ﻛﺎﻧﻮﺍ ﻗﺮﺍﺑﺘﻪ )ﻛﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻖ ﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺑﻔﺎﺱ‪١٤٠٣ ،‬ﻫــ‪-‬‬
‫‪١٩٨٢‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪ (٣٧٢‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﺨﺎﻃﺐ ﺑﻌﺾ ﺑﻨﻴﻪ‪ ،‬ﺃﻭ ﺑﲏ ﺑﻨﻴﻪ ﻛﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ) ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳉـﻮﺯﻱ‪ ،‬ﺯﺍﺩ ﺍﳌﺴـﲑ‪،‬‬
‫ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪ (٢١٣‬ﻓﺎﻵﻳﺘﲔ ﺩﺍﺧﻠﺘﲔ ﰲ ﺣﺪﻭﺩ ﺍﻟﺪﺭﺍﺳﺔ ﺣﻴﺚ ﺍﺑﻦ ﺍﻻﺑﻦ‪ ،‬ﺍﺑﻦ ﻭﻟﻌﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪   :‬ﻣـﺎ‬
‫ﻳﻌﻀﺪ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪.‬‬
‫)‪ (٣‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٤٧-٢٤٦‬‬
‫‪ .٢‬ﺍﳊﺬﺭ ﻣﻦ ﺷﺆﻡ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻧﺐ ﺍﻟﻮﺍﺣﺪ ﻳﺴﺘﺘﺒﻊ ﺫﻧﻮﺑﺎ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻻ ﻳﺘﻢ ﻟﻔﺎﻋﻠـﻪ ﺇﻻ ﺑﻌـﺪﺓ‬
‫ﺟﺮﺍﺋﻢ‪ ،‬ﻓﺈﺧﻮﺓ ﻳﻮﺳﻒ ﳌﺎ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺑﻴﻪ‪ ،‬ﺍﺣﺘﺎﻟﻮﺍ ﺑﺄﻧﻮﺍﻉ ﻣـﻦ ﺍﳊﻴـﻞ‪ ،‬ﻭﻛـﺬﺑﻮﺍ ﻋـﺪﺓ‬
‫ﻣﺮﺍﺕ‪،‬ﻭﺯﻭﺭﻭﺍ ﻋﻠﻰ ﺃﺑﻴﻬﻢ ﰲ ﺍﻟﻘﻤﻴﺺ ﻭﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻓﻴﻪ‪ ،‬ﻭﰲ ﺇﺗﻴﺎ‪‬ﻢ ﻋﺸﺎﺀ ﻳﺒﻜﻮﻥ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ)‪.(١‬‬
‫‪ .٣‬ﺍﻟﻌﱪﺓ ﰲ ﺣﺎﻝ ﺍﻟﻌﺒﺪ ﺑﻜﻤﺎﻝ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻻ ﺑﻨﻘﺺ ﺍﻟﺒﺪﺍﻳﺔ؛ ﻓﺈﻥ ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ﺟـﺮﻯ‬
‫ﻣﻨﻬﻢ ﻣﺎ ﺟﺮﻯ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﳑﺎ ﻫﻮ ﺃﻛﱪ ﺃﺳﺒﺎﺏ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻠﻮﻡ‪ ،‬ﰒ ﺍﻧﺘﻬﻰ ﺃﻣﺮﻫﻢ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼـﻮﺡ‪،‬‬
‫ﻭﺍﻟﺴﻤﺎﺡ ﺍﻟﺘﺎﻡ ﻣﻦ ﻳﻮﺳﻒ ﻭﻣﻦ ﺃﺑﻴﻬﻢ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ)‪.(٢‬‬
‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬
‫‪ .١‬ﺍﻟﺒﻌﺪ ﻋﻦ ﺗﻐﻠﻴﻆ ﺍﻟﻘﻮﻝ ﻟﻸﺏ‪ ،‬ﻓﻬﻮ ﻣﻨﺎﰲ ﻟﻠ ‪‬ﱪ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻟﻪ‪ -‬ﻋﻠﻰ ﻗﻮﻝ ﻣـﻦ‬
‫ﯼ ﯽ ﭼ‪ ،‬ﻳﻘﻮﻝ ﻗﺘﺎﺩﺓ‪:‬‬ ‫ﻗﺎﻝ ﺇﻥ ﳏﺎﻭﺭﻳﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻫﻢ ﺑﻌﺾ ﺃﺑﻨﺎﺋﻪ ﺃﻭ ﺃﺑﻨﺎﺀ ﺃﺑﻨﺎﺋﻪ‪-‬ﭽ‬
‫»ﻗﺎﻟﻮﺍ ﻟﻮﺍﻟﺪﻫﻢ ﻛﻠﻤ ﹰﺔ ﻏﻠﻴﻈﺔ‪ ،‬ﱂ ﻳﻜﻦ ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻘﻮﻟﻮﻫﺎ ﻟﻨﱯ ﺍﷲ ﻭﻻ ﻷﺑﻴﻬﻢ«)‪ .(٣‬ﺃﻱ ﺃﻥ ﺃﺑﺎﻫﻢ ﻛـﺎﻥ‬
‫ﳚﻤﻊ ﺑﲔ ﺣﻖ ﺍﻷﺑﻮﺓ ﻭﺣﻖ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺮﺍﻋﻮﺍ ﺫﻟﻚ‪.‬‬
‫‪ .٢‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺧﻼﻝ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﻴﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺭﺍﺩ ﺃﻥ ﻳﺬﻛﺮﻫﻢ ﺑﺎﺳﺘﻔﻬﺎﻣﻪ‪ :‬ﭽﭜ ﭝ ٺ‬
‫ﭟ ﭠ ﭡ ٿ ﭣ ﭤ ﭥﭼ‪ ،‬ﲟﺎ ﺳﺒﻖ ﺃﻥ ﺃﺧﱪﻫﻢ ﺑﻪ‪ ،‬ﻣﻦ ﺃﻥ ﺍﷲ ﺁﺗﺎﻩ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﻻ ﻳﻌﻠﻤﻮﻥ‪.‬‬
‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﻭﺳﺎﺋﻞ ﻣﺘﻨﻮﻋﺔ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻓﺄﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﹼﺎ ﺣﺼﻠﺖ ﻣﻨﻬﻢ ﺍﻟﺘﻮﺑـﺔ‪،‬‬
‫ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﳍﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ƒﺍﻟﻨﺪﺍﺀ ﺑﻘﻮﳍﻢ‪ :‬ﭽﭨﭼ‪» ،‬ﻣﻨﺎﺩﻳﻦ ﺑﺎﻷﺩﺍﺓ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻌﻈﻴﻢ ﲟﺎ ﺑﻌﺪﻫﺎ ﳌﺎ ﻟﻪ ﻣﻦ ﻋﻈـﻴﻢ‬
‫ﺍﻟﻮﻗﻊ«)‪ ،(٤‬ﻭﻫﻮ ﻃﻠﺐ ﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ƒﻧﺎﺩﻭﻩ ﺑﻌﻨﻮﺍﻥ ﺍﻷﺑﻮﺓ ﲢﺮﻳﻜﹰﺎ ﻟﻠﻌﻄﻒ ﻭﺍﻟﺸﻔﻘﺔ)‪.(٥‬‬
‫ƒﰲ ﺗﻌﻠﻴﻞ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﺳﻴﻠﺔ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻫﻢ ﻫﻨﺎ »ﳌﺎ ﺳﺄﻟﻮﻩ ﺍﻻﺳـﺘﻐﻔﺎﺭ ﻟـﺬﻧﻮ‪‬ﻢ‪ ،‬ﻋﻠﻠـﻮﻩ‬
‫)‪(٦‬‬
‫ڦﭼ‪.‬‬ ‫ﺑﺎﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺬﻧﺐ‪ ،‬ﻷﻥ ﺍﻻﻋﺘﺮﺍﻑ ﺷﺮﻁ ﺍﻟﺘﻮﺑﺔ« ؛ ﻓﻘﺎﻟﻮﺍ‪ :‬ﭽﭬ ﭭ‬
‫‪ .٤‬ﰲ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳋﻄﺄ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﻓﻀﻴﻠﺔ‪ ،‬ﻭﺗﺰﻳﺪ ﻣﻊ ﺍﻷﺏ ﺑﻜﻮ‪‬ﺎ ﺑﺮ‪‬ﺍ‪.‬‬
‫‪ .٥‬ﺍﳊﻠﻢ ﺑﺎﻷﺑﻨﺎﺀ ﺧﻠﻖ ﻋﻈﻴﻢ ﻭﻣﻬﻢ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﳊﻠﻢ ﺑﺄﺑﻨﺎﺋﻪ‪ ،‬ﺑﻠﻎ‬
‫ﺻﻔﹶﺢ ﻋﻨﻬﻢ‪ ،‬ﻭ ‪‬ﺣﺴ‪‬ﻦ ﻋﻔﻮﻩ ﻋﻨﻬﻢ ﺑﺄﻥ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻌﻔﻮ ﺃﻥ ﺍﺳﺘﻐﻔﺮ ﳍﻢ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺑﻪ ﺃﻥ ‪‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٠٨‬‬
‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٠٨‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.٢١٩٩‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﺹ‪.٢١٥‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.٥٥‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﺹ‪.٢١٥‬‬
 ‫‪:‬‬ ‫א‬ ‫א‬
‫ﭧ ﭨ ﭽ ﭻ ﭼ ﭽ ڇ ﭿ ﮀ ﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ڈ ﮉ ژ ﮋ ڑ ﮍ ﮎ ﮏ ﮐﮑ‬
‫گ ﮓ ﮔ ﮕ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﮜﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪ ه ﻬ‬
‫ﯔ ﯕ ﯖ ۇﯘ ۆ ﯚ ۈ ﯜ ٷ ﭼ ]ﻳﻮﺳﻒ‪[١٠٠ – ٩٩ :‬‬ ‫ے ﮯ ۓ ﮱ ڭ‬
‫ﺲ‬
‫ﺣﻀﺮ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻫﻠﻪ ﻭﺃﺑﻨﺎﺋﻪ ﺇﱃ ﻣﺼﺮ‪ ،‬ﺫﺍﻫﺒﲔ ﻟﻴﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﺃ ‪‬ﺟﹶﻠ ‪‬‬
‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﺎﻩ ﻭﺃﻣﻪ ﻋﻠﻰ ﺳﺮﻳﺮ ﻣﻠﻜﻪ ﲜﺎﻧﺒﻪ؛ ﺇﻛﺮﺍﻣ‪‬ﺎ ﳍﻤﺎ‪ ،‬ﻭﺣﻴﱠﺎﻩ ﺃﺑﻮﺍﻩ ﻭﺇﺧﻮﺗﻪ ﺍﻷﺣـﺪ ﻋﺸـﺮ‬
‫ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ ﲢﻴﺔ ﻭﺗﻜﺮﳝ‪‬ﺎ‪ ،‬ﻻ ﻋﺒﺎﺩﺓ ﻭﺧﻀﻮﻋ‪‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰ‪‬ﺍ ﰲ ﺷﺮﻳﻌﺘﻬﻢ‪ ،‬ﻭﻗﺪ ‪‬ﺣﺮ‪‬ﻡ ﰲ ﺷـﺮﻳﻌﺘﻨﺎ؛‬
‫ﺳﺪ‪‬ﺍ ﻟﺬﺭﻳﻌﺔ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪ .‬ﻭﻗﺎﻝ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺑﻴﻪ‪ :‬ﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ﻫﻮ ﺗﻔﺴﲑ ﺭﺅﻳﺎﻱ ﺍﻟﱵ ﻗﺼﺼﺘﻬﺎ‬
‫ﺻﺪﻗﹰﺎ‪ ،‬ﻭﻗﺪ ﺗﻔﻀﱠﻞ ﻋﻠ ﱠﻲ ﺣﲔ ﺃﺧﺮﺟﲏ ﻣﻦ ﺍﻟﺴﺠﻦ‪ ،‬ﻭﺟﺎﺀ ﺑﻜﻢ‬ ‫ﻋﻠﻴﻚ ﻣﻦ ﻗﺒﻞ ﰲ ﺻﻐﺮﻱ‪ ،‬ﻗﺪ ﺟﻌﻠﻬﺎ ﺭﰊ ‪‬‬
‫ﱄ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ‪،‬ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺃﻓﺴﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺭﺍﺑﻄﺔ ﺍﻷﺧﻮﺓ ﺑﻴﲏ ﻭﺑﲔ ﺇﺧﻮﰐ‪ .‬ﺇﻥ ﺭﰊ ﻟﻄﻴﻒ ﺍﻟﺘﺪﺑﲑ ﳌﺎ ﻳﺸﺎﺀ‪،‬‬ ‫ﺇﱠ‬
‫ﺇﻧﻪ ﻫﻮ ﺍﻟﻌﻠﻴﻢ ﲟﺼﺎﱀ ﻋﺒﺎﺩﻩ‪ ،‬ﺍﳊﻜﻴﻢ ﰲ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ)‪.(١‬‬
‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺍﻟﺼﱪ ﻣﻔﺘﺎﺡ ﺍﻟﻔﺮﺝ؛ ﻭﻳﻌﻘﻮﺏ ﻭﻳﻮﺳﻒ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﳌﺎ ﺻﱪﺍ ﻓﺎﺯﺍ ﲟﻘﺼﻮﺩﳘﺎ‪.‬‬
‫ﳋﻠﹸﻖ‪،‬‬
‫‪ .٢‬ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺃﻧﻌﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪‬ﺎ ﻋﻠﻰ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪-‬ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ‪ :-‬ﺣﺴﻦ ﺍ ﹸ‬
‫ﻭﺷﺪﺓ ﺍﻟ ‪‬ﱪ ﺑﺄﺑﻴﻪ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺇﺧﻮﺗﻪ‪.‬‬
‫‪ .٣‬ﺍﻻﻋﺘﺮﺍﻑ ﺑﻨﻌﻢ ﺍﷲ ﻭﺷﻜﺮﻩ ﻋﻠﻴﻬﺎ ﻣﻄﻠﻮﺏ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﺻﻠﻪ ‪‬ﺎ ﺇﱃ‬ ‫‪ .٤‬ﻟﻄﻒ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺑﻴﻮﺳﻒ‪ ،‬ﺣﻴﺚ ﻧﻘﻠﻪ ﰲ ﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺍﺑﺘﻼﻩ ﺑﺎﻟﺸﺪﺍﺋﺪ ﻭﺍﶈﻦ‪ ،‬ﻟ‪‬ﻴﻮ ‪‬‬
‫ﺃﻋﻠﻰ ﺍﻟﻐﺎﻳﺎﺕ ﻭﺭﻓﻴﻊ ﺍﻟﺪﺭﺟﺎﺕ)‪.(٢‬‬

‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬

‫‪ .١‬ﺇﻧﺰﺍﻝ ﺍﻷﺏ ﻣﱰﻟﺘﻪ ﻋﻨﺪ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺗﻘﺮﻳﺐ ﻣﻜﺎﻧﻪ ﻣﻦ ﺍﻻﺑﻦ‪ ،‬ﳚﻌﻞ ﺍﻟﻜﻼﻡ ﺃﻭﻗﻊ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺣﻈﻰ‬
‫ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﻗﺪ ﻓﻌﻞ ﻧﱯ ﺍﷲ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻮﻳﻪ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻰ ﺑﺮ‪‬ﻩ ﻭﺇﻛﺮﺍﻣﻪ ﻭﺗﻌﻈﻴﻤﻪ ﳍﻤﺎ‪ ،‬ﺣﻴـﺚ‬
‫ﺼﻬ‪‬ﻤﺎ ﹺﺑﻘﹸﺮﺑﻪ‪ ،‬ﻭﺭﹶﻓ ‪‬ﻌﻬ‪‬ﻤﺎ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪.‬‬
‫ﺿ ﱠﻤ ‪‬ﻬﻤ‪‬ﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺍ ‪‬ﺧ‪‬ﺘ ﱠ‬
‫‪‬‬
‫‪ .٢‬ﺣ‪‬ﺴﻦ ﺍﻷﺩﺏ ﰲ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﰲ ﺣﻮﺍﺭﻩ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻭﺫﺍﻙ‬
‫ﺃﻧﻪ ﺣﲔ ﲢﺪﺙ ﻋﻦ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺣﺮﺹ ﺃﻥ ﻻ ﻳﺬﻛﺮ ﺇﺧﻮﺗﻪ ﲟﺎ ﻳﺴﻮﺅﻫﻢ‪ ،‬ﻟﺌﻼ ﻳﺪﺧﻞ ﺍﳊﺰﻥ ﻋﻠﻰ ﻗﻠـﺐ‬
‫ﺃﺑﻴﻪ ﺇﺫﺍ ﲰﻊ ﻣﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻟﻌﺪﺍﻭﺓ ﺑﻴﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺃﺩﺑﻪ ﻣﻊ ﺃﺑﻴﻪ ﺃﻥ ‪‬ﺗﹶﺄﺩﱠﺏ ﻣﻊ ﺇﺧﻮﺗﻪ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﺟﺒ‪‬ﺎ ﻣﻦ ﺍﻷﺥ ﰲ ﻛﻞ ﺣﺎﻝ ﻓﻬﻮ ﰲ ﻭﺟﻮﺩ ﺍﻷﺏ ﺃﻛﺜﺮ ﻭﺟﻮﺑ‪‬ﺎ‪ ،‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﻋﻠﻴﻪ‬

‫)‪ (١‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٤٧‬‬

‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤١٢‬‬
 ‫ﺍﻟﺴﻼﻡ‪ :‬ﭽ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀﭼ ‪ ،‬ﻓـ»ﱂ ﻳﻘﻞ ﻣﻦ ﺍ ﹸ‬
‫ﳉﺐ‪ ‬ﻣﻊ ﻛﻮﻧﻪ ﺃﺷﺪ ﺑﻼﺀ ﻣﻦ ﺍﻟﺴﺠﻦ‪ ،‬ﺍﺳـﺘﻌﻤﺎﻻ‬
‫ﻟﻠﻜﺮﻡ‪ ،‬ﻟﻜﻴﻼ ﳜﺠﻞ ﺇﺧﻮﺗﻪ ﺑﻌﺪﻣﺎ ﻗﺎﻝ ﳍﻢ«)‪ :(١‬ﭽ ﮯ ۓ ﮱ ڭ ﭼ‪ ،‬ﻭﺃﺣﺎﻝ ﺫﻧﺐ ﺇﺧﻮﺗﻪ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﺗﻜﺮﻣﹰﺎ ﻣﻨﻪ ﻭﺗﺄﺩ‪‬ﺑﹰﺎ)‪ ،(٢‬ﺑﻘﻮﻟﻪ‪ :‬ﭽ ه ﻪ ه ﻬ ے ﮯ ۓﭼ ‪.‬‬

‫)‪(٣‬‬
‫‪:‬‬ ‫א‬ ‫א‬
‫ڌ ﮅ ڎ ﮇ ڈ ﮉ ژ ﮋ‬ ‫ﭹ چ ﭻ ﭼ ﭽ ڇ ﭿ ﮀ ﮁ ڍ ﮃ‬ ‫ﭧ ﭨ ﭽﭳ ﭴ ﭵ ڃ ﭷ ﭸ‬
‫ﮑ گ ﮓ ﮔ ﮕ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ‬ ‫ڑ ﮍ ﮎ ﮏ ﮐ‬
‫ﻪ ه ﻬ ے ﮯۓ ﮱ ڭ ﯔ ﯕ ﯖۇ ﯘ ۆ ﯚ ۈ ﯜ ٷ ۋ ﯟ ۅ ﯡ‬ ‫ﮥ ﮦ ہ ﮨ ﮩ ه‬
‫ﯦ ﯧ‬ ‫ۉﯣ ې ﯥ‬
‫ﭗ ﭘ‬ ‫پ‬ ‫ﭑ ٻ ﭓ ﭔﭕ‬ ‫ﯼ ﯽ ﻳ ﻴ‬
‫ٿ ﭣ ﭤﭼ ]ﻣﺮﱘ‪[٢٦ /٢٣ :‬‬ ‫ﭜ ﭝ ٺ ﭟ ﭠ ﭡ‬ ‫ﭙ ڀ ﭛ‬
‫ﺗ‪‬ﺒﻴ‪‬ﻦ ﺍﻵﻳﺎﺕ ﻣﺎ ﺣﺼﻞ ﳌﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﲢﻤﻞ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ﰲ‬
‫ﺖ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﻴـﻮﻡ‪،‬‬ ‫ﺗﻠﻚ ﺍﳌﻌﺠﺰﺓ‪ ،‬ﺣﻴﺚ ﺃﳉﺄﻫﺎ ﹶﻃ ﹾﻠﻖ‪ ‬ﺍﻟﻮﻻﺩﺓ ﺇﱃ ﺟﺬﻉ ﺍﻟﻨﺨﻠﺔ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﻟﻴﺘﲏ ﻣ ‪‬‬
‫ﻭﻛﻨﺖ ﺷﻴﺌﹰﺎ ﻻ ‪‬ﻳ ‪‬ﻌﺮ‪‬ﻑ‪ ،‬ﻭﻻ ‪‬ﻳ ﹾﺬﻛﹶﺮ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﺪﺭ‪‬ﻯ ﻣ‪‬ﻦ ﺃﻧﺎ؟‪ .‬ﻓﻨﺎﺩﺍﻫﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻥ ﻻ ﺗ‪‬ﺤﺰﱐ‪،‬‬
‫ﻗﺪ ﺟﻌﻞ ﺭﺑﻚ ﲢﺘﻚ ‪‬ﺟﺪ‪‬ﻭﻝ ﻣﺎﺀ‪ .‬ﻭ ‪‬ﺣﺮ‪‬ﻛﻲ ﺟﺬﻉ ﺍﻟﻨﺨﻠﺔ ‪‬ﺗﺴ‪‬ﺎ‪‬ﻗ ﹾ‬
‫ﻂ ﻋﻠﻴﻚ ﺭﻃﺒ‪‬ﺎ ﹶﻏﻀ‪‬ﺎ ﺟ‪‬ﹺﻨ ‪‬ﻲ ﻣ‪‬ﻦ ﺳﺎﻋﺘﻪ‪.‬‬
‫ﻓﻜﻠﻲ ﻣﻦ ﺍﻟﺮﻃﺐ‪ ،‬ﻭﺍﺷﺮﰊ ﻣﻦ ﺍﳌﺎﺀ ﻭﻃﻴـﱯ ﻧﻔﺴ‪‬ﺎ ﺑﺎﳌﻮﻟﻮﺩ‪ ،‬ﻓﺈﻥ ﺭﺃﻳﺖ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﺣﺪ‪‬ﺍ ﻓﺴﺄﻟﻚ ﻋﻦ‬
‫ﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﷲ ﺳﻜﻮﺗ‪‬ﺎ‪ ،‬ﻓﻠﻦ ﺃﻛﻠﻢ ﺍﻟﻴﻮﻡ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺍﻟﺴـﻜﻮﺕ‬ ‫ﺃﻣﺮﻙ ﻓﻘﻮﱄ ﻟﻪ‪ :‬ﺇﱐ ﹶﺃ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬
‫ﻛﺎﻥ ﺗﻌﺒﺪ‪‬ﺍ ﰲ ﺷﺮﻋﻬﻢ‪ ،‬ﺩﻭﻥ ﺷﺮﻳﻌﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)‪.(٤‬‬
‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫)‪ (١‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.٥٠٠‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺩﺍﺭ ﺍﳋﲑ‪ ،‬ﺑﲑﻭﺕ‪١٤١٢ ،‬ﻫـ‪١٩٩١-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٦٥‬‬
‫)‪ (٣‬ﺍﻵﻳﺎﺕ ﻣﻦ‪ ٢٢/١٦‬ﻟﻴﺴﺖ ﺿﻤﻦ ﻧﺺ ﺍﳊﻮﺍﺭ‪ ،‬ﺇﳕﺎ ﺫﻛﺮﺕ ﻟﺒﻴﺎﻥ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﺸﺎﺭ ﺇﱃ ﺃﻧﻪ ﺍﹸﺧ‪‬ﺘ‪‬ﻠﻒ ﻓﻴﻤﻦ ﻧﺎﺩﻯ ﻣﺮﱘ ﻋﻠﻴﻬﺎ‬
‫ﻼ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺫﻟﻚ ﺃﻥ ﺫﻛﺮ‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻗﻮﻟﲔ‪ :‬ﺃﻧﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﻟﻄﱪﻱ ﺍﻟﺜﺎﱐ ﻣﻌﻠ ﹰ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻴﻤﺎ ﺳﺒﻖ ﻣﻦ ﺁﻳﺎﺕ ﺃﻗﺮﺏ ﻣﻦ ﺫﻛﺮ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺮ ‪‬ﺩ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ )ﻓﻨﺎﺩﺍﻫﺎ(ﻋﻠﻰ ﺍﻟﺬﻱ ﻫﻮ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﺃﻭﱃ‬
‫ﺼﻴ‪‬ﺎ ( ﻳﻌﲏ ﺑﻪ‪ :‬ﻓﺤﻤﻠﺖ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺎﻧﺘﺒﺬﺕ‬ ‫ﺕ ﹺﺑ ‪‬ﻪ ‪‬ﻣﻜﹶﺎﻧ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺤ ‪‬ﻤﹶﻠ‪‬ﺘﻪ‪ ‬ﻓﹶﺎ‪‬ﻧ‪‬ﺘ‪‬ﺒ ﹶﺬ ‪‬‬
‫ﻣﻦ ﺭﺩ‪‬ﻩ ﻋﻠﻰ ﺍﻟﺬﻱ ﻫﻮ ﺃﺑﻌﺪ ﻣﻨﻪ‪ .‬ﺃﻻ ﺗﺮﻯ ﰲ ﺳﻴﺎﻕ ﻗﻮﻟﻪ )ﹶﻓ ‪‬‬
‫ﺕ ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ( ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﱂ‬
‫ﺑﻪ‪ ،‬ﰒ ﻗﻴﻞ‪ :‬ﻓﻨﺎﺩﺍﻫﺎ ﻧﺴﻘﺎ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺫﻛﺮ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﳋﱪ ﻋﻨﻪ‪ .‬ﻭﻫﻨﺎﻙ ‪‬ﻋﻠﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ )ﹶﻓﹶﺄﺷ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺸﺮ ﺇﻟﻴﻪ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﺇﻻ ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻧﻪ ﻧﺎﻃﻖ ﰲ ﺣﺎﻟﻪ ﺗﻠﻚ‪ ،‬ﻭﻟﻠﺬﻱ ﻛﺎﻧﺖ ﻗﺪ ﻋﺮﻓﺖ ﻭﻭﺛﻘﺖ ﺑﻪ ﻣﻨﻪ ﲟﺨﺎﻃﺒﺘﻪ ﺇﻳﺎﻫﺎ ﺑﻘﻮﻟﻪ ﳍﺎ) ﹶﺃ ﹾﻥ ﻻ‬ ‫‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﺳ ﹺﺮﻳ‪‬ﺎ (‪) ،‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪،‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪،‬ﺹ‪.(٧٧‬‬ ‫ﺤ‪‬ﺘ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬‬
‫ﺤ ‪‬ﺰﻧﹺﻲ ﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫)‪ (٤‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٠٧-٣٠٦‬‬
‫ﳊﻘﻬﺎ ﻣﻦ ﻓﺮﻁ ﺍﳊﻴﺎﺀ‪ ،‬ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺒﺸـﺮﻳﺔ‪ ،‬ﻻ‬ ‫‪ .١‬ﲤﻨﺖ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺍﳌﻮﺕ ‪‬ﻟ ‪‬ﻤﺎ ‪‬‬
‫ﻛﺮﺍﻫﺔ ﳊﻜﻢ ﺍﷲ‪ ،‬ﺃﻭ ﻟﺸﺪﺓ ﺍﻟﺘﻜﻠﻴﻒ ﻋﻠﻴﻬﺎ)‪.(١‬‬
‫‪ .٢‬ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﰲ ﲢﺼﻴﻞ ﺍﳌﻨﺎﻓﻊ ﻭﺩﻓﻊ ﺍﳌﻀﺎﺭ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻣﺮ ﻣﺄﻣﻮﺭ ﺑﻪ ﺷﺮﻋﹰﺎ‪ ،‬ﻓﻼ ﻳﻨـﺎﰲ‬
‫ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﲝﺎﻝ؛ ﻷﻥ ﺍﳌﻜﻠﻒ ﻳﺘﻌﺎﻃﻰ ﺍﻟﺴﺒﺐ ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮ ﺭﺑﻪ‪ ،‬ﻣﻊ ﻋﻠﻤﻪ ﻭﻳﻘﻴﻨﻪ ﺃﻧﻪ ﻻ ﻳﻘﻊ ﺇﻻ‬
‫ﻣﺎ ﻳﺸﺎﺀ ﺍﷲ ﻭﻗﻮﻋﻪ‪ .‬ﻓﻬﻮ ﻣﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻋﺎﱂ ﺃﻧﻪ ﻻ ﻳﺼﻴﺒﻪ ﺇﻻ ﻣﺎ ﻛﺘﺐ ﺍﷲ ﻟﻪ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ)‪.(٢‬‬
‫ﻭﰲ ﺍﻵﻳﺎﺕ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ‬ﺰ ﺟﺬﻉ ﺍﻟﻨﺨﻠﺔ ﻣﻊ ﺃﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺴﻘﻂ ﻋﻠﻴﻬـﺎ‬
‫ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺪﻫﺎ‪ .‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺩﻓﻊ ﻟﻠﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ‪ ،‬ﻣﻊ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪ .٣‬ﺍﻟﺮﻃﺐ ﺧﲑ ﺍﻷﻃﻌﻤﺔ ﻟﻠﻨﻔﺴﺎﺀ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺍﳌﻔﺴﺮﻭﻥ ‪‬ﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻟﻮ ﻋﻠ‪‬ﻢ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﺷﻴﺌﹰﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺮﻃﺐ ﻟﻠﻨﻔﺴﺎﺀ ﻷﻃﻌﻤﻪ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ)‪.(٣‬‬

‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬

‫‪ .١‬ﺗﻄﻴﻴﺐ ﻗﻠﺐ ﺍﻵﺑﺎﺀ ﻭ ﺍﳊﺮﺹ ﻋﻠﻰ ﺇﺯﺍﻟﺔ ﺍﻟﻮﺣﺸﺔ ﻋﻨﻬﻢ ﻣﻦ ﺧﻼﻝ ﺍﳊﻮﺍﺭ ﻣﻌﻬﻢ‪ ،‬ﻓﺎﳊﻮﺍﺭ ﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺠﺰﺓ‪ ،‬ﺇﻻ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻄﻖ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲟﺎ ﻓﻴﻪ ﺗﺜﺒﻴﺖ ﺃﻣﻪ ﻣـﺮﱘ‬
‫ﭼ ‪ ،‬ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻗﺮﺑﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻹﻓﺎﺩﺓ ﺃﻧـﻪ ﻧﺎﺩﺍﻫـﺎ ﻋﻨـﺪ‬ ‫ﭽ‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ .‬ﻭﹶﻗ‪‬ﻴﺪ‪ ‬ﺍﻟﻨﺪﺍﺀ ﺑﺄﻧﻪ‬
‫ﻭﺿﻌﻬﺎ ﻟﻪ ﻗﺒﻞ ﺃﻥ ﺗﺮﻓﻌﻪ ﻣﺒﺎﺩﺭﺓ ﻟﻠﺘﺴﻠﻴﺔ ﻭﺍﻟﺒﺸﺎﺭﺓ ﻭﺗﺼﻮﻳﺮﹰﺍ ﻟﺘﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﻫﻲ ﺣﺎﻟﺔ ﲤﺎﻡ ﺍﺗ‪‬ﺼـﺎﻝ‬
‫ﺍﻟﺼﱯ ﺑﺄﻣﻪ)‪.(٤‬‬
‫‪ .٢‬ﺗﻠﻘﲔ ﺍﻻﺑﻦ ﺍﳊﺠﺔ ﻟﻸﺏ ﺇﺫﺍ ﺍﺣﺘﺎﺝ‪ ،‬ﻭﻛﺎﻥ ﻟﺪﻯ ﺍﻻﺑﻦ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ‪‬ﻳ ‪‬ﻤ ﱢﻜﻨ‪‬ﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ‬
‫ﺃﻟﻘﻰ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳊﺠﺔ ﻷﻣﻪ ﻓﻌﻠﻤﻬﺎ ﻣﺎ ﺗﻘﻮﻝ ﺇﻥ ﺭﺃﺕ ﺃﺣﺪﺍ‪ ،‬ﺑﺮ‪‬ﺍ ﻭﺣﺮﺻ‪‬ﺎ ﻋﻠﻴﻬﺎ‪.‬‬
‫‪ .٣‬ﰲ ﺍﻵﻳﺎﺕ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﻮﺍﺭ ﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻹﺷﺎﺭﺓ‪ .‬ﺣﻴـﺚ ﺃﻥ ﺍﳌـﺮﺍﺩ‬
‫ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﻣﻪ‪ :‬ﭽ ﭛ ﭜ ﭝ ٺ ﭟ ﭼ‪ ،‬ﺍﻹﺷـﺎﺭﺓ ﺇﻟـﻴﻬﻢ‬
‫ﺑﺬﻟﻚ‪ .‬ﻻ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻘﻮﻝ ﺍﻟﻠﻔﻈﻲ‪،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ)‪.(٥‬ﻭﻗﺪ ﺫﻛـﺮ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﺻـﺤﻴﺤﻪ‬
‫ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺗﺪﻝ ﻋﻠﻰ ﺟﻌﻞ ﺍﻹﺷﺎﺭﺓ ﻛﺎﻟﻨﻄﻖ‪،‬ﻓﻘﺎﻝ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺑﺎﺏ ﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻟﻄﻼﻕ)‪.(٦‬‬

‫)‪ (١‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.٢٥٣‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤١٣ ،‬ﻫــ‪١٩٩٢-‬ﻡ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٧١‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ ،‬ﺹ‪.٩١-٩٠‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.٨٧‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺹ‪.٢٢٥‬‬
‫)‪ (٦‬ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٢٧٧‬‬
 ‫)‪:(١‬‬ ‫א‬ ‫א‬
‫ﭱ ڄ ﭳ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ ﭽ ڇ ﭿ‬ ‫ڦ ﭯ ﭰ‬ ‫ﭧ ﭨ ﭽ ﭧ ﭨ ﭩ ڤﭫ ﭬ ﭭ‬
‫ﮗ ﮘ ﮙ‬ ‫ژ ﮋ ڑ ﮍ ﮎ ﮏ ﮐ ﮑ گﮓ ﮔ ﮕ ڳ‬ ‫ﮀ ﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ڈ ﮉ‬
‫ﭨ ﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪه ﻬ ے ﮯ ۓﮱ ڭ ﯔ ﯕ ﯖ ۇ‬ ‫ڱ ﮛﮜ ﮝ ں ﮟ ڻ ﮡ‬
‫ﭼ‬ ‫ۅ ﯡ ۉ ﯣ ېﯥ ﯦ ﯧ‬ ‫ﯘۆ ﯚ ۈ ﯜٷ ۋ ﯟ‬
‫]ﻣﺮﱘ‪.[٤٨ / ٤١ :‬‬
‫ﺗ‪‬ﺒﻴ‪‬ﻦ ﺍﻵﻳﺎﺕ ﻛﻴﻒ ﺃﻧﻜﺮ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺑﻴﻪ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﺇﺫ ﻗﺎﻝ ﻷﺑﻴﻪ‪ :‬ﻳﺎ ﺃﺑﺖ ﻷﻱ ﺷـﻲﺀ‬
‫ﺗﻌﺒﺪ ﻣﻦ ﺍﻷﺻﻨﺎﻡ ﻣﺎ ﻻ ﻳﺴﻤﻊ ﻭﻻ ﻳﺒﺼﺮ‪ ،‬ﻭﻻ ﻳﺪﻓﻊ ﻋﻨﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ؟‪ .‬ﻳﺎ ﺃﺑﺖ‪ ،‬ﺇﻥ ﺍﷲ ﺃﻋﻄﺎﱐ ﻣﻦ‬
‫ﺍﻟﻌﻠﻢ ﻣﺎ ﱂ ﻳﻌﻄﻚ‪ ،‬ﻓﺎﻗﺒﻞ ﻣﲏ‪ ،‬ﻭﺍﺗﺒﻌﲏ ﺇﱃ ﻣﺎ ﺃﺩﻋﻮﻙ ﺇﻟﻴﻪ‪ ،‬ﺃﺭﺷﺪﻙ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻮﻱ ﺍﻟﺬﻱ ﻻ ﺗﻀﻞﱡ ﻓﻴﻪ‪.‬‬
‫ﻳﺎ ﺃﺑﺖ‪ ،‬ﻻ ﺗﻄﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺘﻌﺒﺪ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻡ؛ ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻛﺎﻥ ﻟﻠﺮﲪﻦ ﳐﺎﻟﻔﹰﺎ ﻣﺴﺘﻜﱪ‪‬ﺍ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ‪ .‬ﻳﺎ‬
‫ﺃﺑﺖ‪ ،‬ﺇﱐ ﺃﺧﺎﻑ ﺃﻥ ﲤﻮﺕ ﻋﻠﻰ ﻛﻔﺮﻙ‪ ،‬ﻓﻴ ‪‬ﻤﺴﱠﻚ ﻋﺬﺍﺏ ﻣﻦ ﺍﻟﺮﲪﻦ‪ ،‬ﻓﺘﻜﻮﻥ ﻟﻠﺸﻴﻄﺎﻥ ﻗﺮﻳﻨ‪‬ﺎ ﰲ ﺍﻟﻨﺎﺭ‪ .‬ﻗﺎﻝ‬
‫ﺍﻷﺏ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃ ‪‬ﻣﻌﺮﺽ ﺃﻧﺖ ﻋﻦ ﻋﺒﺎﺩﺓ ﺁﳍﱵ ﻳﺎ ﺇﺑﺮﺍﻫﻴﻢ؟ ﻟﺌﻦ ﱂ ﺗﻨﺘﻪ ﻋﻦ ‪‬ﺳﺒ‪‬ﻬﺎ ﻷﻗﺘﻠﻨﱠﻚ ﺭﻣﻴ‪‬ﺎ‬
‫ﺑﺎﳊﺠﺎﺭﺓ‪ ،‬ﻭﺍﺫﻫﺐ ﻋﲏ ﻓﻼ ﺗﻠﻘﲏ‪ ،‬ﻭﻻ ﺗﻜﻠﻤﲏ ﺯﻣﺎﻧ‪‬ﺎ ﻃﻮﻳﻼ ﻣﻦ ﺍﻟﺪﻫﺮ‪ .‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺑﻴـﻪ‪:‬‬
‫ﺳﻼﻡ ﻋﻠﻴﻚ ﻣﲏ ﻓﻼ ﻳﻨﺎﻟﻚ ﻣﲏ ﻣﺎ ﺗﻜﺮﻩ‪ ،‬ﻭﺳﻮﻑ ﺃﺩﻋﻮ ﺍﷲ ﻟﻚ ﺑﺎﳍﺪﺍﻳﺔ ﻭﺍﳌﻐﻔﺮﺓ‪ .‬ﺇﻥ ﺭﰊ ﻛﺎﻥ ﺭﺣﻴﻤ‪‬ـﺎ‬
‫ﺭﺅﻭﻓﹰﺎ ﲝﺎﱄ ﳚﻴﺒﲏ ﺇﺫﺍ ﺩﻋﻮﺗﻪ‪ .‬ﻭﺃﻓﺎﺭﻗﻜﻢ ﻭﺁﳍﺘﻜﻢ ﺍﻟﱵ ﺗﻌﺒﺪﻭ‪‬ﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺃﺩﻋﻮ ﺭﰊ ﳐﻠﺼ‪‬ﺎ‪ ،‬ﻋﺴﻰ ﺃﻥ‬
‫ﻻ ﺃﺷﻘﻰ ﺑﺪﻋﺎﺀ ﺭﰊ‪ ،‬ﻓﻼ ﻳﻌﻄﻴﲏ ﻣﺎ ﺃﺳﺄﻟﻪ)‪.(٢‬‬

‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫‪ .١‬ﺗﺮﺑﻴﺔ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺗﻌﺎﱃ‪ ،‬ﺍﻟﺬﻱ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﺑﻪ ﺳﺒﺤﺎﻧﻪ ﳛﺼﻞ‬
‫ﺍﻟﻐﲎ ﻋﻦ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬
‫‪ .٢‬ﺇﻇﻬﺎﺭ ﺍﻻﺑﻦ ﺣﺮﺻﻪ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻷﺏ ﻭﺭﻓﻊ ﺍﳉﻬﻞ ﻋﻨﻪ‪ ،‬ﻭﺧﻮﻓﻪ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ‪،‬‬
‫ﻭ ﺍﻹﳊﺎﺡ ﰲ ﺍﻟﻄﻠﺐ ﻭﻛﺜﺮﺓ ﺍﶈﺎﻭﻟﺔ‪.‬ﻛﻤﺎ ﻓﻌﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻴﺚ ﻗـﺎﻝ‪ :‬ﭽ ڱ ﮛ ﮜ ﮝ ں ﮟ‬
‫ڻ ﮡ ﭨ ﭩ ۀ ﭼ‪ ،‬ﻭﺗﻜﺮﺍﺭ ﺍﳌﻨﺎﺻﺤﺎﺕ ﻳﺪﻝ ﻋﻠﻰ ﺷﺪﺓ ﺗﻌﻠﻖ ﻗﻠﺒﻪ ﲟﻌﺎﳉﺔ ﺃﺑﻴﻪ‪ ،‬ﻭﻃﻤﻌﻪ ﰲ ﻫﺪﺍﻳﺘﻪ ﻗﻀﺎﺀ‬
‫ﳊﻖ ﺍﻷﺑﻮﺓ ﻭﺇﺭﺷﺎﺩﹰﺍ ﺇﱃ ﺍﳍﺪﻯ)‪.(٣‬‬
‫‪ .٣‬ﰲ ﺍﻵﻳﺎﺕ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻟﻴﺴﺖ ﻓﻴﻪ ﺗﺒﻌﻴﺔ ﺃﺣﺪ ﻷﺣﺪ‪ ،‬ﺳﻮﺍﺀ ﺍﻵﺑﺎﺀ ﺃﻭ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺗﺮﺑﻴﺔ‬
‫ﻟﻠﻨﻔﺲ ﻋﻠﻰ ﺃ‪‬ﺎ ﲟﺎ ﻛﺴﺒﺖ ﺭﻫﻴﻨﺔ‪ ،‬ﻭﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ﻭﺯﺭ ﺃﺧﺮﻯ‪.‬‬

‫)‪ (١‬ﺍﻵﻳﺔ ‪ ، ٤١‬ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻴﺴﺖ ﺿﻤﻦ ﻧﺺ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺇﳕﺎ ﰎ ﺇﻳﺮﺍﺩﻫﺎ ﻷﳘﻴﺘﻬﺎ ﰲ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ‪.‬‬
‫)‪ (٢‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٠٨‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.٢٧٠‬‬
‫‪ .٤‬ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻇﻬﺮ ﰲ ﻣﺜﻞ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﭽﮅ ڎﭼ ﺃﻱ ﺷﻲﺀ ﻣـﻦ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺒﻌﻴﺾ‪ .‬ﻭﰲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﭽ ﮛ ﮜﭼ »ﺍﻟﺘﻌﺒﲑ ﺑﺎﳋﻮﻑ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﻈﻦ ﺩﻭﻥ‬
‫)‪(١‬‬
‫ﭼ‬ ‫ﺍﻟﻘﻄﻊ ﺗﺄﺩﺏ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﻻ ﻳ‪‬ﺜﺒﺖ ﺃﻣﺮﹰﺍ ﻓﻴﻤﺎ ﻫﻮ ﻣﻦ ﺗﺼﺮﻑ ﺍﷲ« ‪ .‬ﻭﰲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﭽ‬
‫ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺍﻹﺟﺎﺑﺔ ﻭﺍﻹﺛﺎﺑﺔ ﺗﻔﻀﻞ ﻣﻦ ﺍﷲ ﻏﲑ ﻭﺍﺟﺒﺘﲔ ﻋﻠﻴﻪ)‪.(٢‬‬
‫‪ .٥‬ﺍﻟﺘﺬﻛﲑ ﺑﻌﺪﺍﻭﺓ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ‪ .‬ﻓﻘﺪ ﺟﺎﺀ ﻭﺻﻔﻪ ﰲ ﺍﻵﻳﺎﺕ ﺑﺼﻴﻐﺔ ﺗﺪﻝ ﻋﻠـﻰ‬
‫ﻛﺜﺮﺓ ﻋﺼﻴﺎﻧﻪ ﷲ ﺗﻌﺎﱃ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﭽﮘﭼ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻨﻪ ﻛﻞ ﺍﻻﺣﺘﺮﺍﺯ)‪.(٣‬‬
‫‪ .٦‬ﻳﻮﺿﺢ ﻣﻮﻗﻒ ﺁﺯﺭ ﻣﻦ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻥ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﻗﺪ ﻳ‪‬ﻐﲑ ﻣﻦ ﺍﻟﻔﻄـﺮﺓ ﻭﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺍﻟﱵ ﺟ‪‬ﺒﻞ ﺍﻷﺏ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻭﺍﳊﻨﻮ ﻭﺍﻟﺸﻔﻘﺔ ﻋﻠﻰ ﺍﺑﻨﻪ)‪.(٤‬‬
‫‪ .٧‬ﺍﻟ ‪‬ﱪ ﻭﺍﻷﺩﺏ ﻣﻊ ﺍﻷﺑﻮﻳﻦ ﺑﺎﻟﺪﻋﺎﺀ ﳍﻤﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﻭﺟﻮﺩﳘﺎ ﺃﻭ ﻏﻴﺒﺘﻬﻤﺎ‪ ،‬ﰲ ﺣﻴﺎ‪‬ﻤﺎ ﺃﻭ‬
‫ﻣﻮ‪‬ﻤﺎ‪» ،‬ﻭﻗﺪ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺪﻋﻮ ﺍﻟﺮﺟﻞ ﻷﺑﻮﻳﻪ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻳﺴﺘﻐﻔﺮ ﳍﻤﺎ ﻣـﺎ ﺩﺍﻣـﺎ‬
‫ﺣﻴﲔ‪ ،‬ﻓﺄ ﱠﻣﺎ ﻣﻦ ﻣﺎﺕ ﻓﻘﺪ ﺍﻧﻘﻄﻊ ﻋﻨﻪ ﺍﻟﺮﺟﺎﺀ ﻓﻼ ‪‬ﻳﺪﻋﻰ ﻟﻪ«)‪.(٥‬‬
‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬
‫‪ .١‬ﺍﻟﺘﻨﻮﻳﻊ ﰲ ﺃﺳﺎﻟﻴﺐ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﲟﺎ ﻳﻨﺎﺳﺐ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ‪ .‬ﻓﻘﺪ ﺍﺳﺘﻘﺼﻰ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺳﺎﻟﻴﺐ ﺍﳌﻮﻋﻈﺔ ﰲ ﺣﻮﺍﺭﻩ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻟﻌ ﹼﻞ ﺑﻌﻀﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﳒﻊ ﰲ ﻧﻔﺴﻪ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻟﻌﻠﻤـﻪ‬
‫ﺃ ﹼﻥ ﻟﻠﻨﻔﻮﺱ ﻣﺴﺎﻟﻚ ﳐﺘﻠﻔﺔ‪ ،‬ﻭ‪‬ﺎﻝ ﺃﻧﻈﺎﺭﻫﺎ ﻣﻴﺎﺩﻳﻦ ﻣﺘﻔﺎﻭﺗﺔ)‪.(٦‬‬
‫‪ .٢‬ﺗﺼﺪﻳﺮ ﺍﳊﻮﺍﺭ ﺑﺎﻟﻨﺪﺍﺀ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﺛﺎﺭﺓ ﺍﻻﻧﺘﺒﺎﻩ‪ ،‬ﻓﻘﺪ »ﺍﻓﺘﺘﺢ ﺇﺑﺮﺍﻫﻴﻢ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺧﻄﺎﺑﻪ ﺃﺑـﺎﻩ‬
‫ﺑﻨﺪﺍﺋﻪ ﻣﻊ ﺃﻥ ﺣﻀﻮﺭ ﺍﻷﺏ ﻣﻐﲏ ﻋﻦ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻗﺼﺪﹰﺍ ﻹﺣﻀﺎﺭ ﲰﻌﻪ ﻭﺫﻫﻨﻪ ﻟﺘﻠﻘﻲ ﻣﺎ ﺳﻴﻠﻘﻴﻪ ﺇﻟﻴـﻪ«)‪ . (٧‬ﻭﱂ‬
‫ﻼ ﺇﻟﻴﻪ‬
‫ﺻ ﱠﺪﺭ ﻛﻞ ﻧﺼﻴﺤﺔ ﺑﻘﻮﻟﻪ‪ :‬ﭽﮏﭼ ﺗﻮﺳ ﹰ‬
‫ﻳﻨﺎﺩﻱ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﺎﻩ ﺑﺎﲰﻪ‪ ،‬ﲢﻘﻴﻘﹰﺎ ﳊﻖ ﺍﻷﺑﻮﺓ‪ ،‬ﻓـ» ‪‬‬
‫ﻭﺍﺳﺘﻌﻄﺎﻓﹰﺎ ﻭﺇﺷﻌﺎﺭﹰﺍ ﺑﻮﺟﻮﺏ ﺍﺣﺘﺮﺍﻡ ﺍﻷﺏ ﻭﺇﻥ ﻛﺎﻥ ﻛﺎﻓﺮﹰﺍ«)‪.(٨‬ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﻗﺎﻝ‪] :‬ﻣﻦ ﺣﻖ‬
‫ﺴﺐ ﻟﻪ[)‪.(٩‬‬
‫ﺴ‪‬ﺘ ِ‬
‫ﺍﻟﻮﺍﻟﺪ ﻋﻠﻰ ﻭﻟﺪﻩ ﺃﻥ ﻻ ﳝﺸﻲ ﺃﻣﺎﻣﻪ‪،‬ﻭﻻ ﳚﻠﺲ ﻗﺒﻠﻪ‪،‬ﻭﻻ ﻳﺴﻤﻴﻪ ﺑﺎﲰﻪ‪،‬ﻭﻻ ﻳ ‪‬‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.١١٨‬‬
‫)‪ (٢‬ﻋﻤﺎﺩ ﺯﻫﲑ ﺣﺎﻓﻆ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٦٩‬‬
‫)‪ (٣‬ﻋﻤﺎﺩ ﺯﻫﲑ ﺣﺎﻓﻆ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٦٥‬‬
‫)‪ (٤‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.٨٣‬‬
‫)‪ (٥‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺹ‪.٢٤٩‬‬
‫)‪ (٦‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.٣١٤‬‬
‫)‪ (٧‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.١١٣‬‬
‫)‪ (٨‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﺴﻔﻲ‪ ،‬ﻣﺪﺍﺭﻙ ﺍﻟﺘﱰﻳﻞ ﻭﺣﻘﺎﺋﻖ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪،‬‬
‫ﺹ‪.٣٣٢‬‬
‫)‪ (٩‬ﻫﻨﺎﺩ ﺑﻦ ﺍﻟﺴﺮﻱ‪ ،‬ﺍﻟﺰﻫﺪ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻔﺮﻳﻮﺍﺋﻲ‪ ،‬ﺩﺍﺭ ﺍﳋﻠﻔﺎﺀ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪١٤٠٦ ،‬ﻫـ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٤٧٨‬‬
‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺗﻘﺒﻴﺢ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺴﻴﺊ ﰲ ﻧﻈﺮ ﻓﺎﻋﻠﻪ؛ ﻷﻧﻪ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺇﻗﻨﺎﻋﻪ ﺑﺘﺮﻛﻪ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﻳﺆﺛﺮ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﻣﻦ ﻳﺴﻤﻊ ﻋﻦ ﻗﹸﺒﺢ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺜﺒﻴﻂ ﻭﺍﻟﺪﻩ ﻋﻤـﺎ‬
‫ﺠ‪‬ﻠﺐ ﻟﻀـﺮﺭ‬‫ﻫﻮ ﻋﻠﻴﻪ‪» ،‬ﺑﺘﺼﻮﻳﺮﻩ ﺑﺼﻮﺭﺓ ﻳﺴﺘﻨﻜﺮﻫﺎ ﻛﻞ ﻋﺎﻗﻞ‪ ،‬ﺑﺒﻴﺎﻥ ﺃﻧﻪ ﻣﻊ ﻋﺮﺍﺋﻪ ﻋﻦ ﺍﻟﻨﻔﻊ ﺑﺎ ﹶﳌ ﱠﺮﺓ ‪‬ﻣﺴﺘ ‪‬‬
‫ﻋﻈﻴﻢ‪ ،‬ﻓﻬﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﺒﺎﺩﺓ ﻟﻠﺸﻴﻄﺎﻥ ﻷﻧﻪ ﺍﻵﻣﺮ ﺑﻪ«)‪.(١‬‬
‫‪ .٤‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﺠﺔ ﰲ ﺍﳊﻮﺍﺭ ﻭﺍﻟﺘﺪﺭﺝ ﻓﻴﻬﺎ ﺍﺑﺘﺪﺍ ًﺀ ﺑﺎﶈﺴﻮﺳﺎﺕ ﺃﻗﺮﺏ ﻻﻗﺘﻨﺎﻉ ﺍﻟﺴﺎﻣﻊ‪ .‬ﺣﻴﺚ ﺃﻟﻘﻰ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺃﺑﻴﻪ ‪‬ﺣﺠ‪‬ﺔ ﻓﺴﺎﺩ ﻋﺒﺎﺩﺗﻪ ﰲ ﺻﻮﺭﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺳﺒﺐ ﻋﺒﺎﺩ‪‬ﺎ‪ ،‬ﻟﻴﺘﻨﺒﻪ ﺇﱃ ﺧﻄﺌـﻪ‬
‫ﺑﻨﻔﺴﻪ ﻋﻨﺪﻣﺎ ﻳﺘﺄﻣﻞ ﰲ ﻋﻤﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ﱂ ﳚﺪ ﻟﻨﻔﺴﻪ ﻋﺬﺭ‪‬ﺍ‪ .‬ﻭﻫﻲ ﺣﺠﺔ ﳏﺴﻮﺳﺔ ﺣﻴﺚ ﻗﺎﻝ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ :‬ﭽ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭻﭼ‪،‬ﰒ ﺃﺗﺒﻌﻬﺎ ﺑﻘﻮﻟﻪ‪:‬ﭽ ﭼ ﭽ ڇ ﭿﭼ‪ ،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﳜـﺎﰿ‬
‫ﻋﻘﻞ ﺃﺑﻴﻪ ﻣﻦ ﺍﻟﻨﻔﻮﺭ ﻋﻦ ﺗﻠﻘﻲ ﺍﻹﺭﺷﺎﺩ ﻣﻦ ﺍﺑﻨﻪ ﺑﻘﻮﻟﻪ‪ :‬ﭽ ﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ڈ ﮉ ژ ﮋ ڑ ﮍﭼ ﻓﻠﻤﺎ‬
‫ﻗﻀﻰ ﺣﻖ ﺫﻟﻚ ﺍﻧﺘﻘﻞ ﺇﱃ ﺗﻨﺒﻴﻬﻪ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﺃﺛﺮ ﻣﻦ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﰒ ﺃﻟﻘﻰ ﺇﻟﻴﻪ ﺣﺠﺔ ﻻﺋﻘـﺔ‬
‫ﺑﺎﳌﺘﺼﻠﺒﲔ ﰲ ﺍﻟﻀﻼﻝ ﺑﻘﻮﻟﻪ‪:‬ﭽڱ ﮛ ﮜ ﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀﭼ ‪ ،‬ﺃﻱ ﺇﻥ ﺍﷲ ﺃﺑﻠﻎ ﺇﻟﻴﻚ ﺍﻟﻮﻋﻴـﺪ‬
‫ﺖ ﻻ ﲡﺰﻡ ﺑﺬﻟﻚ ﻓﺎﻓﺮﺽ ﻭﻗﻮﻋﻪ ﻓﺈ ﹼﻥ ﺃﺻﻨﺎﻣﻚ ﱂ ﺗﺘﻮﻋﺪﻙ ﻋﻠﻰ ﺃﻥ ﺗﻔﺎﺭﻕ ﻋﺒﺎﺩ‪‬ﺎ)‪.(٢‬‬ ‫ﻋﻠﻰ ﻟﺴﺎﱐ‪ ،‬ﻓﺈﻥ ﻛﻨ ‪‬‬
‫‪ .٥‬ﺍﺗﺒﺎﻉ ﺍﻟﻌ‪‬ﻠﻢ ﺃﻣﺮ ﳏﻤﻮﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺎﺑﻊ ﺃﻛﱪ ﺳﻨ‪‬ﺎ ﻣﻦ ﺍﳌﺘﺒﻮﻉ‪ ،‬ﻓﺎﳊﻖ ﺃﺣﻖ ﺃﻥ ‪‬ﻳﱠﺘﺒ‪‬ﻊ‪ ،‬ﻭﰲ ﺣـﻮﺍﺭ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻃﻠﺐ ﻣﻨﻪ »ﺃﻥ ﻳﺘﺒﻌﻪ ﻋﻠﻰ ﺍﻹﺧﺒﺎﺭ ﲟﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻌﻠﻢ‪) ،‬ﻭﰲ ﻫﺬﺍ( ﺩﻟﻴﻞ ﻋﻠﻰ‬
‫ﺃﻥ ﺃﺣﻘﻴﺔ ﺍﻟﻌﺎﻟ‪‬ﻢ ﺑﺄﻥ ﻳ‪‬ﺘﺒﻊ ﻣﺮﻛﻮﺯﺓ ﰲ ﻏﺮﻳﺰﺓ ﺍﻟﻌﻘﻮﻝ«)‪ ،(٣‬ﻭ»ﺃﻥ ﺍﳉﺎﻫﻞ ﳚﺐ ﺃﻥ ﻳﺘﺒﻊ ﺍﻟﻌﺎﻟ‪‬ﻢ‪ ،‬ﻓﺎﻟﻌﺎﱂ ﻫـﻮ‬
‫ﺍﻟﻘﺎﺋﺪ‪ ،‬ﻭﺍﳉﺎﻫﻞ ﻫﻮ ﺍﳌﻘﻮﺩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻷﻛﱪ ﺳﻨ‪‬ﺎ ﺃﻭ ﻣﻘﺎﻣ‪‬ﺎ‪ ،‬ﺑﻞ ﻟﻮ ﻛﺎﻥ ﺍﻷﺏ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺒـﻊ‬
‫ﺍﺑﻨﻪ ﻟﻌﻠﻤﻪ«)‪ .(٤‬ﻭﺳﻴﺤﺼﻞ ﻣﻦ ﺁﺯﺭ ﺍﻟﻨﺪﻡ ﻭﺍﻟﺘﺤﺴﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺗﺮﻛﻪ ﺇﺗﺒﺎﻉ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫א‬ ‫א‬ ‫ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪] :‬‬
‫‪،‬‬ ‫‪:‬‬ ‫‪،‬‬ ‫א ‪:‬‬ ‫‪،‬‬
‫א‬ ‫‪،‬‬ ‫א‬ ‫‪،‬‬ ‫א ‪:‬‬
‫א‬ ‫‪،‬‬ ‫א‬ ‫‪:‬‬ ‫‪،‬‬ ‫א‬ ‫א‬ ‫‪:‬‬
‫א [)‪.(٦‬‬ ‫א‬ ‫)‪،(٥‬‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﺹ‪.٩٧‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.١١٤‬‬
‫)‪ (٣‬ﺍﳌﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٥‬‬
‫)‪ (٤‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٢ ،‬ﻫـ‪٢٠٠١‬ﻡ‪ ،‬ﺹ‪.٨٢‬‬
‫)‪ (٥‬ﺍﻟﺬﻳﺦ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻟﻀﺒﺎﻉ‪ ،‬ﻣﺘﻠﻄﺦ ﺑﺮﺟﻴﻌﻪ ﺃﻭ ﺑﺎﻟﻄﲔ‪) ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(٥٣‬‬
‫)‪ (٦‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﺍﲣﺬ ﺍﷲ‬
‫ﻼ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ،٣١٧٢‬ﺹ‪.(١٢٢٣‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴ ﹰ‬
‫‪ .٦‬ﺇﻇﻬﺎﺭ ﺍﻟﺘﻮﺍﺿﻊ ﰲ ﺍﳊﻮﺍﺭ ﻋﻤﻮﻣ‪‬ﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﲢﻘﻴﻖ ﺍﳍﺪﻑ ﻣﻨﻪ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺻﻔﺔ ﻻﺯﻣـﺔ‬
‫ﰲ ﺣﻮﺍﺭ ﺍﻻﺑﻦ ﻣﻊ ﺍﻷﺏ؛ ﻷﻧﻪ ﻣﻦ ﺍﻷﺩﺏ ﻭﺍﻟ ‪‬ﱪ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺘﻮﺍﺿﻌﺎ ﻷﺑﻴـﻪ ﺧﺎﻓﻀ‪‬ـﺎ‬
‫ﺴﻢ)‪-‬ﺃﻱ ﻳﺼﻒ‪ (-‬ﺃﺑﺎﻩ ﺑﺎﳉﻬﻞ ﺍﳌﻔﺮﻁ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺃﻗﺼﺎﻩ ﻭﻻ ﻧﻔﺴﻪ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻔﺎﺋﻖ‬ ‫ﳉﻨﺎﺡ ﺍﻟﺬﻝ‪ ،‬ﻓـ»ﱂ ‪‬ﻳ ِ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ«)‪ ،(١‬ﻓﻘﺎﻝ‪ :‬ﭽﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ڈ ﮉﭼ‪» ،‬ﻓﺄﺧﱪ ﺃﻧﻪ ﻗﺪ ﻭﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﻠـﻢ)ﻋﻠـﻢ‬
‫ﺍﻟﻮﺣﻲ ﻭﺍﻟﻨﺒﻮﺓ( ﻧﺼﻴﺐ ﱂ ﻳﺼﻞ ﺇﱃ ﺃﺑﻴﻪ‪ ،‬ﻭﺃﻧﻪ ﻗﺪ ﲡﺪ‪‬ﺩ ﻟﻪ ﺣﺼﻮﻝ ﻣﺎ ﻳﺘﻮﺻﻞ ﺑﻪ ﻣﻨﻪ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻭﻳﻘﺘﺪﺭ ﺑﻪ‬
‫ﻋﻠﻰ ﺇﺭﺷﺎﺩ ﺍﻟﻀﺎ ﹼﻝ‪ ،‬ﻭﳍﺬﺍ ﺃﻣﺮﻩ ﺑﺎﺗﺒﺎﻋﻪ«)‪ ،(٢‬ﻓﻘﺎﻝ‪ :‬ﭽ ژ ﮋ ڑ ﮍﭼ‪.‬‬
‫‪ .٧‬ﻋﺪﻡ ﺗﺮﻙ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﲢﻘﲑ‪‬ﺍ ﳍﻢ‪ ،‬ﺃﻭ ﺍﺳﺘﻬﺎﻧﺔ ﲟﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﻤﺎ ﺳﻠﻒ ﻓﺈﻥ ﺇﺗﺒـﺎﻉ‬
‫ﺍﻟﻌﻠﻢ ﺃﻣﺮ ﳏﻤﻮﺩ ﻭﺇﻥ ﻛﺎﻥ ﻣﻊ ﻣﻦ ﻫﻮ ﺃﺻﻐﺮ ﺳﻨ‪‬ﺎ‪» .‬ﻭﻗﺪ ‪‬ﻋ‪‬ﻠﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﰲ ﻃﺒﻊ ﺃﻫﻞ ﺍﳉﻬﺎﻟﺔ‬
‫ﲢﻘﲑﻫﻢ ﻟﻠﺼﻐﲑ‪ ،‬ﻛﻴﻔﻤﺎ ﺑﻠﻎ ﺣﺎﻟﻪ ﰲ ﺍﳊﺬﻕ ﻭﲞﺎﺻﺔ ﺍﻵﺑﺎﺀ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻓﺘﻮﺟﻪ ﺇﱃ ﺃﺑﻴﻪ ﲞﻄﺎﺑﻪ ﺑﻮﺻـﻒ‬
‫ﺍﻷﺑﻮﺓ ﺇﳝﺎ ًﺀ ﺇﱃ ﺃﻧﻪ ﳐﻠﺺ ﻟﻪ ﺍﻟﻨﺼﻴﺤﺔ«)‪ ،(٣‬ﻭﻳﻈﻬﺮ ﺃﻥ ﺃﺑﻮﻩ ﻗﺪ ﺍﺳﺘﻬﺎﻥ ﲟﺎ ﻟﺪﻳﻪ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﻴﺚ ﺍﺳـﺘﺨﺪﻡ‬
‫ﰲ ﺣﻮﺍﺭﻩ ﻣﻌﻪ ﻛﻠﻤﺔ ﺃﻧﺖ ﻭﲰﺎﻩ ﺑﺎﲰﻪ ﻭﱂ ﻳﻘﻞ ﻳﺎ ﺑﲏ‪ ،‬ﺍﺳﺘﻬﺎﻧﺔ ﻭﺗﺼﻐﲑ‪‬ﺍ ﻟﻪ‪.‬‬
‫‪ .٨‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻌﻠﻴﻞ ﰲ ﺍﳊﻮﺍﺭ؛ ﻷﻧﻪ ﻣﻦ ﺍﳌﻬﻢ ﺃﺣﻴﺎﻧ‪‬ﺎ ﺫﻛﺮ ﺍﻟﺴﺒﺐ ﺍﻟﺪﺍﻋﻲ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻭﺧﺎﺻﺔ‬
‫ﻣﻦ ﺍﻷﺑﻨﺎﺀ ﻵﺑﺎﺋﻬﻢ؛ ﻷﻥ ﺍﻷﺏ ﻗﺪ ﻳﺴﺘﻨﻜﺮ ﳐﺎﻃﺒﺔ ﺍﻻﺑﻦ ﻟﻪ ﺑﻨﻬﻲ ﺃﻭ ﻃﻠﺐ‪ ،‬ﻭﻗﺪ ﺑﻴﱠﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‬
‫ﻷﺑﻴﻪ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﺼﺎﺋﺢ‪ .‬ﻓﺤﲔ ‪‬ﺎﻩ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻋﻠﱠ ﹶﻞ ﺫﻟﻚ ﺑﻌﺪﻡ ﺍﻣﺘﻼﻛﻬﺎ ﻷﺑﺴﻂ ﻣﻌـﺎﱂ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺣﲔ ‪‬ﺎﻩ ﻋﻦ ﺍﳉﺮﻱ ﻭﺭﺍﺀ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻞ ﺫﻟﻚ ﲟﺎ ﺳﺒﻖ ﻟﻠﺸﻴﻄﺎﻥ ﻣﻦ ﻋﺼﻴﺎﻥ ﻟﻠﺮﲪﻦ)‪ ،(٤‬ﰒ ﺧﺘﻢ‬
‫ﻧﺼﺎﺋﺤﻪ ﺑﺎﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺲ‪ ،‬ﻭﻫﻮ ﺧﻮﻓﻪ ﻋﻠﻰ ﺃﺑﻴﻪ ﻣﻦ ﺃﻥ ﳝﺴﻪ ﻋﺬﺍﺏ ﻣﻦ ﺍﷲ‪ ،‬ﻓﻘـﺎﻝ‪ :‬ﭽڱ ﮛ ﮜ ﮝ ں‬
‫ﮟ ڻ ﮡ ﭨ ﭩ ۀﭼ‪.‬‬
‫‪ .٩‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻜﺮﺍﺭ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﰲ ﺗﻜﺮﺍﺭ ﻳﺎ ﺃﺑﺖ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺗﺬﻛﲑ ﲝﻖ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﰲ ﺍﻻﺳﺘﻌﻄﺎﻑ‪ .‬ﻭﰲ ﺇﻋﺎﺩﺓ ﺍﻟﻨﺪﺍﺀ ﺑﻮﺻﻒ ﺍﻷﺑﻮﺓ‪ :‬ﺗﺄﻛﻴـﺪ ﻹﺣﻀـﺎﺭ ﺍﻟـﺬﻫﻦ‬
‫ﻭﻹﺧﻼﺹ ﺍﻟﻨﺼﻴﺤﺔ ﻛﻤﺎ ﰲ ﺍﻟﻨﺪﺍﺀ ﺍﻷﻭﻝ)‪.(٥‬‬
‫‪ .١٠‬ﺍﻟﺘﺪﺭﺝ ﰲ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻭﺗﺮﺗﻴﺐ ‪‬ﻣﺤ‪‬ﺎ ﹺﻭﺭﹺﻩ ﻳﻌﻄﻲ ﻗﻮﺓ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‬
‫ﺫﻭ ﺟﻮﺍﻧﺐ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﺈﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ »ﱂ ﻳﺒﺪﺃ ﺑﺘﺴﻔﻴﻪ ﻣﻌﺒﻮﺩﺍﺗﻪ‪ ،‬ﻭﻻ ﲢﻘﲑ ﺁﳍﺘﻪ ﻛﻲ ﻻ ﻳﻨﻔ‪‬ـﺮ ﻣﻨـﻪ‬
‫ﺍﺑﺘﺪﺍ ًﺀ‪ ،‬ﻭﻳﻘﻄﻊ ﺍﳊﻮﺍﺭ ﻗﺒﻞ ﺍﺳﺘﺮﺳﺎﻟﻪ‪ ،‬ﺑـﻞ ﺭﺗﺒـﻪ ﺃﺣﺴـﻦ ﺗﺮﺗﻴـﺐ‪ ،‬ﻭﺳـﺎﻗﻪ ﺃﺣﺴـﻦ ﻣﺴـﺎﻕ«)‪،(٦‬‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.٩٧‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٧٨‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.١١٣‬‬
‫)‪ (٤‬ﻋﻮﺩﺓ ﻋﺒﺪ ﻋﻮﺩﺓ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺩﺏ ﺍﻟﻜﻼﻡ ﻭﺃﺛﺮﻩ ﰲ ﺑﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٢٠‬‬
‫)‪ (٥‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.١١٥‬‬
‫)‪ (٦‬ﻓﺎﺭﻭﻕ ﲪﺎﺩﺓ‪ ،‬ﺁﺑﺎﺀ ﻭﺃﺑﻨﺎﺀ ﻣﻼﻣﺢ ﺗﺮﺑﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٨‬‬
‫ﻓـ»ﻧﺒﻪ)ﺑﺎﻻﺳﺘﻔﻬﺎﻡ( ﺃﻭ ﹰﻻ ﻋﻠﻰ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﰒ ﺃﻣﺮﻩ ﺑﺈﺗﺒﺎﻋﻪ ﰲ ﺍﻟﻨﻈﺮ ﻭﺍﻻﺳﺘﺪﻻﻝ‬
‫ﻭﺗﺮﻙ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﰒ ﻧﺒﻪ ﻋﻠﻰ ﺃﻥ ﻃﺎﻋﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻏﲑ ﺟﺎﺋﺰﺓ ﰲ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﰒ ﺧﺘﻢ ﺍﻟﻜﻼﻡ ﺑﺎﻟﻮﻋﻴﺪ ﺍﻟﺰﺍﺟﺮ ﻋـﻦ‬
‫ﺐ ﻟـﻪ‪،‬‬
‫ﺠ ‪‬‬ ‫ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ«)‪ .(١‬ﻭﻗﺪ ﻛﺎﻥ ﳍﺬﺍ ﺍﻟﻌﺮﺽ ﺍﳉﻤﻴﻞ ﺍﳌﺘﺪﺭﺝ ﺃﺛﺮ ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﻭﺇﻥ ﱂ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ﹺ‬
‫ﺩ ﱠﻝ ﻋﻠﻰ ﺫﻟﻚ »ﺃﻧﻪ ﺗﺮﻙ ﻻﺑﻨﻪ ﺍﻟﻔﺮﺻﺔ ﻛﺎﻣﻠﺔ ﻛﻲ ﻳﻘﻮﻝ ﻛ ﹼﻞ ﻣﺎ ﻋﻨﺪﻩ‪ ...‬ﺩﻭﻥ ﺃﻥ ﳛﻤﻞ ﺍﻷﺏ ﺍﳌﻔﺘﻮﻥ ﺑﺂﳍﺘﻪ‬
‫ﻼ ﻋﻦ ﺃﻥ ﻳﺒﻄﺶ ﺑﻪ«)‪.(٢‬‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻘﺎﻃﻊ ﺍﺑﻨﻪ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ‪ ،‬ﻓﻀ ﹰ‬
‫‪ .١١‬ﺍﳊﻮﺍﺭ ﺍﻟﺘﺴﻠﻄﻲ)‪(٣‬ﻫﻮ‪ :‬ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻡ ﻓﻴﻪ ﺍﶈﺎﻭﺭ ﺍﻷﺏ ﺳﻠﻄﺘﻪ ﺑﻄﺮﻳﻘﺔ ﺧﺎﻃﺌـﺔ ﻟﺘﻬﺪﻳـﺪ‬
‫ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﻫﻮ ﺍﻻﺑﻦ‪ ،‬ﺑﺈﻟﻐﺎﺀ ﻛﻴﺎﻧﻪ ﻭﺇﺟﺒﺎﺭﻩ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ‪ ...‬ﻭﻟﻜﻦ ﻳﻌﻠﻤﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻛﻴـﻒ ﻳـﺘﺨﻠﺺ‬
‫ﺨﺘ‪‬ﻢ ﺍﻻﺑﻦ ﺍﳊﻮﺍﺭ ﺑﺄﺩﺏ ﻭﺭﻓﻖ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺤﲔ ﻗـﺎﻝ ﺍﻷﺏ‪:‬‬ ‫ﺍﻻﺑﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﺄﻥ ‪‬ﻳ ‪‬‬
‫ﻼ‪ :‬ﭽ ۇ ﯘۆ ﯚ ۈ ﯜٷ‬ ‫ﭽہ ﮨ ﮩ ه ﻪه ﻬ ے ﮯ ۓﮱ ڭ ﯔ ﭼ‪ ،‬ﺭ ﱠﺩ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗـﺎﺋ ﹰ‬
‫ۋ ﯟ ۅ ﯡ ﭼ«)‪ ،(٤‬ﻭﻳﻈﻬﺮ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﺍﻟﺘﺴﻠﻂ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺴﺒﺐ ﻓﺸﻞ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬
‫‪ .١٢‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﳊﻤﻞ ﺍﳌﺨﺎﻃﺐ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻣﺮ ﻗﺪ ﺍﺳﺘﻘﺮ ﻋﻨﺪﻩ)‪،(٥‬ﻭﰲ ﻫـﺬﻩ‬
‫ﺍﻵﻳﺎﺕ ﺍﺳﺘﺨﺪﻣﻪ ﺁﺯﺭ ﻟ‪‬ﻴ ﹶﻘﺮﹺﺭ ﺍﺑﻨﻪ ﺑﺮﻓﻀﻪ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻓﻴﻮﺟﺐ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺮﺟﻢ ﻭﺍﳍﺠﺮ‪.‬‬
‫‪ .١٣‬ﺇﻣﻜﺎﻧﻴﺔ ﺗﺮﻙ ﺍﳊﻮﺍﺭ ﺇﺫﺍ ﻇﻬﺮ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﺍﻟﻠﺠﺎﺝ)‪ ،(٦‬ﻳﻘﻮﻝ ﺍﻟﺮﺍﺯﻱ ﰲ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ‪ :‬ﭽ ۇ ﯘۆﭼ ﺃﻥ ﻣﻌﻨﺎﻫﺎ »ﺗﻮﺍﺩﻉ ﻭﻣﺘﺎﺭﻛﺔ‪...‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﻣﺘﺎﺭﻛﺔ ﺍﳌﻨﺼﻮﺡ ﺇﺫﺍ ﻇﻬﺮ ﻣﻨﻪ‬
‫ﺍﻟﻠﺠﺎﺝ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻪ ﲢﺴﻦ ﻣﻘﺎﺑﻠﺔ ﺍﻹﺳﺎﺀﺓ ﺑﺎﻹﺣﺴﺎﻥ«)‪.(٧‬‬
‫‪ .١٤‬ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﰲ ﺣﻮﺍﺭ ﺍﻷﺑﻨﺎﺀ ﻣﻊ ﺍﻵﺑﺎﺀ ﺣﺴﻦ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﳍﺪﻭﺀ‪ ،‬ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﳊﻠﻢ‪ ،‬ﻭﺷـﺪﺓ‬
‫ﺍﻟﺘﻠﻄﻒ‪-‬ﻷﻥ ﺍﶈﺎﻭﺭ ﺍﻟﻄﺎﻟﺐ ﻟﻠﺤﻖ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺭﻓﻴﻘﹰﺎ ﻟﻄﻴﻔﹰﺎ‪ ،‬ﻭﺇﻳﺮﺍﺩ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻌﻨﻒ ﻳﺼـﲑ‬
‫ﻛﺎﻟﺴﺒﺐ ﰲ ﺇﻋﺮﺍﺽ ﺍﳌﺴﺘﻤﻊ‪ ،-‬ﻭﻗﺪ ﻇﻬﺮ ﺍﻟﺘﻠﻄﹸﻒ ﰲ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ ﻣﻦ ﺧﻼﻝ ﻣـﺎ‬
‫ﻳﻠﻲ‪:‬‬
‫ƒ »ﺃﻭﺭﺩ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺑﻴﻪ ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﻨﺼﺎﺋﺢ‪ ،‬ﻭﺻﺪ‪‬ﺭ ﻛـﻼ ﻣﻨـﻬﺎ ﺑﺎﻟﻨـﺪﺍﺀ‬
‫ﺍﳌﺘﻀﻤﻦ ﻟﻠﺮﻓﻖ ﻭﺍﻟﻠﲔ ﺍﺳﺘﻤﺎﻟﺔ ﻟﻘﻠﺒﻪ‪ ،‬ﻭﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮ ﺭﺑﻪ«)‪ .(١‬ﻓـ»ﰲ ﻗﻮﻟـﻪ ﭽﮏﭼ ﺗﻠﻄـﻒ ﻭﺍﺳـﺘﺪﻋﺎﺀ‬

‫)‪ (١‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٩٤‬‬
‫)‪ (٢‬ﻋﻤﺎﺩ ﺯﻫﲑ ﺣﺎﻓﻆ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٨٢‬‬
‫)‪ (٣‬ﺍﳊﻮﺍﺭ ﺍﻟﺘﺴﻠﻄﻲ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻹﻟﺰﺍﻡ ﻭﺍﻹﻛﺮﺍﻩ ﻭﺍﻹﻓﺮﺍﻁ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﻠﻄﺔ ﺍﻷﺑﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺴﻠﻂ ﻭﺍﻟﻔﺮﻕ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺴﻠﻄﺔ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻌﻮﻗﺎﺕ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻻﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺹ‪.٦٩‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﷲ ﺍﳉﻴﻮﺳﻲ‪ ،‬ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺧﺼﺎﺋﺼﻪ ﺍﻹﻋﺠﺎﺯﻳﺔ ﻭﺃﺳﺮﺍﺭﻩ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٢‬‬
‫)‪ (٥‬ﺃﲪﺪ ﻣﻄﻠﻮﺏ‪ ،‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﻁ‪،٢‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪ ،‬ﻟﺒﻨﺎﻥ‪١٩٩٦ ،‬ﻡ‪ ،‬ﺹ‪.١١٤‬‬
‫)‪ (٦‬ﻫﻮ ﺍﳋﺼﻮﻣﺔ ﻭﺍﻟﺘﱠﻤﺎﺩ‪‬ﻱ ﰲ ﺍﻷَﻣﺮ ﻭﻟﻮ ﺗ‪‬ﺒﱠﻴ ‪‬ﻦ ﺍ ﹶ‬
‫ﳋ ﹶﻄﹶﺄ‪) ،‬ﳏﻤ‪‬ﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ‬
‫ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(١٧٩‬‬
‫)‪ (٧‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٩٥‬‬
‫ﺑﺎﻟﻨﺴﺐ«)‪،(٢‬ﻭﻓﻴﻪ ﺍﺳﺘﻌﻄﺎﻑ ﺑﺄﺳﻠﻮﺏ ﺃﺩﻋﻰ ﻻﺳﺘﻤﺎﻋﻪ‪ .‬ﻭﻟﻜﻦ ﺃﺑﺎﻩ ﺻﺪﻩ ﻛﻔﺮﻩ ﺑﺎﷲ ﻋﻦ ﺍﻻﺳﺘﺠﺎﺑﺔ‪ ،‬ﻭﻗﺎﺑﻞ‬
‫ﺭﻓﻘﻪ ﰲ ﻗﻮﻟﻪ‪ :‬ﭽﮏﭼ ﺑﺎﻟﻌﻨﻒ‪ ،‬ﻓﻘﺎﻝ‪:‬ﭽ ہ ﮨﭼ‪ ،‬ﻭﻓﻴﻪ ﻣﻌﲎ ﺍﻟﺘﺼﻐﲑ ﻭﺍﻟﺘﺤﻘﲑ)‪ ،(٣‬ﻭﱂ ﻳﻘﻞ ﻟﻪ ﻳﺎ ﺑﲏ‪ ،‬ﺑـﻞ‬
‫ﻗﺎﻝ‪ :‬ﭽﻪ ﭼ‪.‬‬
‫ƒ ﰲ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﭽ ﮛ ﮜﭼ ﺃﺳﻠﻮﺏ ﲢﺰﻳﻦ‪ ،‬ﻭ»ﺗﻌﺒﲑ ﺑﺎﳋﻮﻑ ﺍﻟﺪﺍﻝ ﻋﻠﻰ‬
‫ﺍﻟﻈﻦ ﺩﻭﻥ ﺍﻟﻘﻄﻊ‪...‬ﺇﺑ‪‬ﻘﺎﺀ ﻟﻠﺮﺟﺎﺀ ﰲ ﻧﻔﺲ ﺃﺑﻴﻪ‪ ،‬ﻟﻴﻨﻈﺮ ﰲ ﺍﻟﺘﺨﻠﹼﺺ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺬﺍﺏ ﺑﺎﻹﻗﻼﻉ ﻋﻦ ﻋﺒـﺎﺩﺓ‬
‫ﺍﻷﻭﺛﺎﻥ«)‪.(٤‬‬
‫ƒ ﻋﻨﺪ ﲣﻮﻳﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﻴﻪ ﺳﻮﺀ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﺗﺄﺩ‪‬ﺏ ﻣﻌﻪ ﺇﺫ ﱂ ﻳﺼـﺮ‪‬ﺡ ﹺﺑﹸﻠﺤـﻮﻕ‬
‫ﺲ )‪ (٥‬ﭽڱ ﮛ ﮜ ﮝ ںﭼ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﺃﻟﻄﻒ‬ ‫ﺍﻟﻌﺬﺍﺏ ﺑﻪ‪ ،‬ﺑﻞ ﺃﺧﺮﺝ ﺫﻟﻚ ﳐﺮﺝ ﺍﳋﺎﺋﻒ‪ ،‬ﻭﺃﺗﻰ ﺑﻠﻔﻆ ﺍ ﹶﳌ ‪‬‬
‫ﺲ ﺍﻟﻌﺬﺍﺏ ﻣﺎ ﻫﻮ ﺃﻛﱪ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﻭﻻﻳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﭽ ﭨ‬ ‫ﻣﻦ ﺍﳌﻌﺎﻗﺒﺔ‪ ،‬ﻭ‪‬ﻧ ﱠﻜ ‪‬ﺮ ﺍﻟﻌﺬﺍﺏ ﭽ ﮟ ﭼ‪ ،‬ﻭﺭﺗﺐ ﻋﻠﻰ ﻣ ‪‬‬
‫ﭩ ۀﭼ)‪.(٦‬‬
‫ƒ ﱂ ﻳﻘﺎﺑﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻈﺎﻇﺔ ﺃﺑﻴﻪ ﻭ‪‬ﺪﻳﺪﻩ ﺑﺎﻟﻐﻀﺐ ﻭﺍﻟﻀﻴﻖ ﻭﺳﻲﺀ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﺑﻞ‬
‫ﺑﺴﻌﺔ ﺍﻟﺼﺪﺭ ﻭﺣﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ‪.‬‬
‫ƒ ﺃ‪‬ﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻮﺍﺭﻩ ﻣﻊ ﺃﺑﻴﻪ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﺮﺿﻴﺔ)‪ ،(٧‬ﻭﲟﺎ ﳛﻔﻆ ﺣـﻖ ﺍﻷﺑـﻮﺓ‪،‬‬
‫ﺑﻘﻮﻟﻪ‪ :‬ﭽ ۇ ﯘۆﭼ »ﺃﻱ ﻻ ﺃﺻﻴﺒﻚ ﲟﻜﺮﻭﻩ ﺑﻌﺪ‪ ،‬ﻭﻻ ﺃﺷﺎﻓﻬﻚ ﲟﺎ ﻳﺆﺫﻳﻚ«)‪ ،(٨‬ﻭﻫﻲ ﺗﻮﺩﻳﻊ ﻭﻣﺘﺎﺭﻛﺔ ﻛﻤﺎ‬
‫ﺿ ﱠﻢ ﺇﱃ ﺫﻟﻚ ﻣﺎ ﺩﻝ ﺑﻪ ﻋﻠﻰ ﺃﻧﻪ ﻭﺇﻥ ﺑﻌﺪ ﻋﻨﻪ ﻓﺎﺷﻔﺎﻗﻪ‬
‫ﻣ ﱠﺮ ﺳﺎﺑﻘﹰﺎ‪» ،‬ﰒ ﺇﻧﻪ ﳌﺎ ﻭ ﱠﺩﻉ ﺃﺑﺎﻩ ﺑﻘﻮﻟﻪ‪ :‬ﭽ ۇ ﯘﭼ ‪‬‬
‫ﺑﺎﻕ ﻋﻠﻴﻪ ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪ :‬ﭽﯚ ۈ ﯜٷﭼ «)‪.(٩‬‬

‫)‪:(١٠‬‬ ‫א‬ ‫א‬

‫ه ﻪ ه‬ ‫ﮩ‬ ‫ﮨ‬ ‫ﮦ ہ‬ ‫ﭽڱ ﮛ ﮜ ﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ ﮥ‬ ‫ﭨ‬ ‫ﭧ‬
‫ﻬ ے ﮯۓ ﮱ ڭ ﯔ ﯕ ﯖ ۇ ﯘ ۆ ﭼ ]ﺍﻟﻘﺼﺺ‪[١١ :‬‬

‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٧٨‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.٢٦٨‬‬
‫)‪ (٣‬ﻋﻮﺩﺓ ﻋﺒﺪ ﻋﻮﺩﺓ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺩﺏ ﺍﻟﻜﻼﻡ ﻭﺃﺛﺮﻩ ﰲ ﺑﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٢٣‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.١١٨‬‬
‫)‪ (٥‬ﺍﳌﺲ ﰲ ﺍﻟﻠﻐﺔ ﲟﻌﲎ ﺍﻟﻠﻤﺲ ﺑﺎﻟﻴﺪ‪ ) ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.(٧٢‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺹ‪.٢٦٩‬‬
‫)‪ (٧‬ﻓﺎﺭﻭﻕ ﲪﺎﺩﺓ‪ ،‬ﺁﺑﺎﺀ ﻭﺃﺑﻨﺎﺀ ﻣﻼﻣﺢ ﺗﺮﺑﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٠‬‬
‫)‪ (٨‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ ،‬ﺹ‪.٩٩‬‬
‫)‪ (٩‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٩٥‬‬
‫)‪ (١٠‬ﺍﻵﻳﺔ ﺭﻗﻢ ‪ ،١٠‬ﻟﻴﺴﺖ ﺿﻤﻦ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﺫﻛﺮﺕ ﻫﻨﺎ ﻟﺘﻮﺿﻴﺢ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﺑـﻤﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻡ ﻣﻮﺳﻰ ﺃﻥ ﺗﻠﻘﻴﻪ ﰲ ﺍﻟﻴﻢ ﻭﻻ ﲣﺎﻑ‪ ،‬ﻓﺎﻣﺘﺜﻠﺖ ﺃﻣﺮ ﺍﷲ‪ ،‬ﰒ ﻗﺎﻟﺖ ﻷﺧﺘﻪ‪ :‬ﺍﱠﺗﺒﹺﻌﻲ ﺃﺛﺮ ﻣﻮﺳـﻰ‬
‫ﺼﻨ‪‬ﻊ ﺑﻪ؟ ﻓﺘﺘﺒﻌﺖ ﺃﺛﺮﻩ ﻓﺄﺑﺼﺮﺗﻪ ﻋﻦ ‪‬ﺑﻌ‪‬ﺪ‪ ،‬ﻭﻗﻮﻡ ﻓﺮﻋﻮﻥ ﻻ ﻳﻌﺮﻓﻮﻥ ﺃ‪‬ﺎ ﺃﺧﺘﻪ‪ ،‬ﻭﺃ‪‬ﺎ ﺗﺘﺒﻊ ﺧﱪﻩ)‪.(١‬‬ ‫ﻛﻴﻒ ‪‬ﻳ ‪‬‬
‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺷﺪﺓ ﺷﻔﻘﺔ ﺃﻡ ﻣﻮﺳﻰ ﻋﻠﻰ ﺍﺑﻨﻬﺎ ﻭﺧﻮﻓﻬﺎ ﻋﻠﻴﻪ ﺩﻓﻌﺘﻬﺎ ﻟﻠﺼﱪ ﻋﻨﻪ ﻭﻋﺪﻡ ﺇﺑﺪﺍﺀ ﺃﻧﻪ ﺍﺑﻨﻬﺎ‪.‬‬
‫‪ .٢‬ﺍﻟﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ ﻻ ﻳﻨﺎﰲ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻓﺮﻏﻢ ﺃﻥ ﺃﻡ ﻣﻮﺳﻰ ﻣﻮﻋﻮﺩﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﺩ ﺍﺑﻨـﻬﺎ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺃﺭﺳﻠﺖ ﺃﺧﺘﻪ ﻟﺘﻘﺺ ﺃﺛﺮﻩ ﻭﺗﻨﻈﺮ ﺃﻳﻦ ﻳﺴﺘﻘﺮ‪.‬‬
‫‪ .٣‬ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻮﻧ‪‬ﺎ ﻟﻶﺑﺎﺀ ﰲ ﻛﻞ ﺣﺎﻝ ﻭﰲ ﺍﻷﺯﻣﺎﺕ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﺣﲔ ﺗﺸﺘﺪ‬
‫ﺣﺎﺟﺔ ﺍﻵﺑﺎﺀ ﳍﻢ‪.‬‬
‫‪ .٤‬ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ﻋﻦ ﺃﺧﺖ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﹸﺄ ‪‬ﺧﻮﺗﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﭽ ےﭼ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻘـﺎﻝ‪ ،‬ﻗﺎﻟـﺖ‬
‫ﻟﺒﻨﺘﻬﺎ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﺍﻷﻡ‪ ،‬ﻭﺫﻟﻚ ﻟﻠﺘﺼﺮﻳﺢ ﲟﺪﺍﺭ ﺍﶈﺒﺔ‪-‬ﺑﲔ ﺍﻹﺧﻮﺓ‪ -‬ﺍﳌﻮﺟﺒﺔ ﻟﻼﻣﺘﺜﺎﻝ ﺑﺎﻷﻣﺮ)‪.(٢‬‬
‫‪ .٥‬ﺷﺪﺓ ﺍﳊﺬﺭ ﻭﺍﻟﻔﻄﻨﺔ ﺃﻣﺮ ﻣﻄﻠﻮﺏ ﺧﺎﺻﺔ ﻋﻨﺪ ﺗﺴﻠﻂ ﺍﻟﻌﺪﻭ‪ ،‬ﻛﻤﺎ ﻓﻌﻠﺖ ﺃﺧﺖ ﻣﻮﺳﻰ ﻓﻠﻢ ﺗ‪‬ﺸﻌ‪‬ﺮ‬
‫ﺃﺣﺪ‪‬ﺍ ﺑﺄ‪‬ﺎ ﺗ‪‬ﺒﺼﺮ ﺃﺧﺎﻫﺎ ﻋﻦ ﺟ‪‬ﻨﺐ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬
‫‪ .١‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﻠﻔﻆ ﺍﳌﻨﺎﺳﺐ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﺍ ﹸﳌ ‪‬ﻌﺒ‪‬ﺮ ﻋﻦ ﺍﳌﻄﻠﻮﺏ ﺑﺪﻗﺔ‪ ،‬ﻓﺄﻡ ﻣﻮﺳﻰ ﻋﺒ‪‬ﺮﺕ ﻋﻦ ﻃﻠﺒـﻬﺎ ﻣـﻦ‬
‫ﺍﺑﻨﺘﻬﺎ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺧﻴﻬﺎ ﺑﺎﻟ ﹶﻘﺼ‪‬ﺺ ﻭﻫﻮ ﺗﺘﺒﻊ ﺍﻷﺛﺮ‪ ،‬ﻭﱂ ﺗﻘﻞ ﺍﻧﻈﺮﻱ ﺃﻳﻦ ﻳﺬﻫﺐ؛ ﻷﻥ ﺗﺘﺒﻊ ﺍﻷﺛﺮ ﻳﻜﻮﻥ ﺃﺷﺪ‬
‫ﰲ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﺍﻟﺒﺤﺚ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﺮﻳﺪﻩ ﺍﻷﻡ‪.‬‬
‫‪ .٢‬ﺍﻹﺟﺎﺑﺔ ﻗﺪ ﺗﻜﻮﻥ ﺑﺎﻟﻔﻌﻞ ﻭﻟﻴﺲ ﺑﺎﻟﻘﻮﻝ‪ .‬ﻛﻤﺎ ﻳﻈﻬﺮ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﳊﻮﺍﺭﻱ ﺑﲔ ﺍﻷﻡ ﻭﺍﻟﺒﻨـﺖ‪،‬‬
‫ﺣﻴﺚ ﺃﻣﺮ‪‬ﺎ ﺍﻷﻡ ﺑﻘﺺ ﺃﺛﺮ ﺃﺧﻴﻬﺎ‪ ،‬ﻭﺃﺟﺎﺑﺖ ﺍﻟﺒﻨﺖ ﺑﺎﻟﺘﻨﻔﻴﺬ‪.‬‬
‫‪ .٣‬ﺍﻹﳚﺎﺯ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻓﻖ ﻣﺎ ﻳﺘﻄﻠﺒﻪ ﺍﻟﻮﻗﺖ ﻭﺍﳌﻮﻗﻒ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﻗﺼﲑ‪‬ﺍ ﻣﻮﺟﺰ‪‬ﺍ ﻭﻣﻌـﱪ‪‬ﺍ‬
‫ﺑﺄﻟﻔﺎﻅ ﻗﻠﻴﻠﺔ‪.‬‬
‫‪ .٤‬ﻣﻦ ﺃﺩﺏ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻵﺑﺎﺀ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺴﺮﻳﻌﺔ ﳌﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﺇﺫﺍ ﻛﺎﻥ ﻃﻠﺒ‪‬ﺎ ﻟﻔﻌﻞ ﺃﻭ ﻟﺘﺮﻛﻪ‪ ،‬ﻛﻤﺎ‬
‫ﻛﺎﻥ ﻣﻦ ﺃﺧﺖ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺗﺘﺒﻌﻬﺎ ﺃﺛﺮﻩ ﺣﲔ ﺃﹸﻟﻘﻲ ﰲ ﺍﻟﻴﻢ‪.‬‬

‫‪:‬‬ ‫א א‬ ‫א‬
‫ﯕ ﭼ ]ﺍﻟﻘﺼﺺ‪[٢٦ :‬‬ ‫ﻪ هﻬ ے ﮯ ۓ ﮱ ڭ ﯔ‬ ‫ﭧﭨﭽﮩ ه‬
‫)‪(١‬‬
‫ﻚ ﻣﺎﺷﻴﺘﻚ؛ ﺇ ﱠﻥ ﺧﲑ ﻣـﻦ‬‫ﻗﺎﻟﺖ ﺇﺣﺪﻯ ﺑﻨﺎﺕ ﺻﺎﺣﺐ ﻣﺪﻳﻦ ‪ ،‬ﻷﺑﻴﻬﺎ‪ :‬ﻳﺎ ﺃﺑﺖ ﺍﺳﺘﺄﺟﺮ ﻣﻮﺳﻰ ﻟﲑﻋﻰ ﻟ ‪‬‬
‫ﺗﺴﺘﺄﺟﺮﻩ ﻟﻠﺮﻋﻲ‪ ،‬ﺍﻟﻘﻮﻱ ﻋﻠﻰ ﺣﻔﻆ ﻣﺎﺷﻴﺘﻚ‪ ،‬ﺍﻷﻣﲔ ﺍﻟﺬﻱ ﻻ ﲣﺎﻑ ﺧﻴﺎﻧﺘﻪ ﻓﻴﻤﺎ ﺗﺄﻣﻨﻪ ﻋﻠﻴﻪ)‪.(٢‬‬

‫)‪ (١‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٨٦‬‬

‫)‪ (٢‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٥٠‬‬
 ‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺍﻟﻜﻔﺎﺀﺓ ﺷﺮﻁ ﰲ ﺃﻱ ﻋﻤﻞ ﻭﺗﺸﻤﻞ ﺍﻟﻘﻮﺓ ‪-‬ﻭﻫﻲ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪-‬ﻭﺍﻷﻣﺎﻧﺔ)‪ .(٣‬ﻭﻣﻦ ﺃﺟ‪‬ﻞ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﺘﻄﻠﺐ ﺍﻟﻘﻮﺓ ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ‪.‬‬
‫‪ .٢‬ﻣﺸﻮﺭﺓ ﺍﻻﺑﻨﺔ ﻋﻠﻰ ﺃﺑﻴﻬﺎ ﲟﺎ ﻳﻨﻔﻌﻪ‪ ،‬ﻣﻦ ﲤﺎﻡ ﺣﺮﺻﻬﺎ ﻋﻠﻰ ﻣﺼﻠﺤﺘﻪ‪.‬‬
‫ﺱ ﺛﹶﻼﹶﺛ ﹲﺔ‪ :‬ﹶﺃﺑ‪‬ـﻮ‬
‫‪ .٣‬ﻗﺪ ﻳﺆﺗﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﻔﺮﺍﺳﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﺑﻨﺔ ﺻﺎﺣﺐ ﻣﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﹶﺃ ﹾﻓ ‪‬ﺮﺱ‪ ‬ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺖ‪ :‬ﻳ‪‬ـﺎ‬‫ﲔ ﻗﹶﺎﹶﻟ ‪‬‬‫ﲔ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ﹾﻛ ﹺﺮﻣ‪‬ﻲ ‪‬ﻣﹾﺜﻮ‪‬ﺍﻩ‪ ،‬ﻭﺻ‪‬ﺎ ‪‬ﺣ‪‬ﺒﺔﹸ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺣ ‪‬‬
‫ﻒ ‪‬ﺣ ‪‬‬‫ﺱ ﻓ‪‬ﻲ ‪‬ﻋ ‪‬ﻤﺮﹴ‪ ،‬ﻭﺻ‪‬ﺎ ‪‬ﺣﺐ‪ ‬ﻳ‪‬ﻮﺳ‪ ‬‬ ‫ﲔ ‪‬ﺗ ﹶﻔ ﱠﺮ ‪‬‬ ‫‪‬ﺑ ﹾﻜ ﹴﺮ ‪‬ﺣ ‪‬‬
‫ﻱ ﺍ َﻷ ‪‬ﻣﲔ‪.(٤)‬‬
‫ﺕ ﺍﹾﻟ ﹶﻘ ﹺﻮ ‪‬‬
‫ﹶﺃ‪‬ﺑﺖ‪ ،‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹺﺟ ‪‬ﺮ ‪‬ﻩ ﹺﺇﻥﱠ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ﹺﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬
‫‪ .١‬ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﻔﻌﻞ ﻛﻤﺎ ﻳﻈﻬﺮ ﰲ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻗﺪ ﺭﻭﺕ ﻛﺘﺐ ﺍﻟﺘﻔﺎﺳﲑ ﺃﻧﻪ ﺩﺍﺭ ﺑﲔ ﺍﻷﺏ ﻭﺍﺑﻨﺘﻪ ﺣـﻮﺍﺭ‬
‫ﺑﺄﻥ ﺳﺄﳍﺎ‪» :‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﻣﺎ ﻗﻮ‪‬ﺗﻪ ﻭﺃﻣﺎﻧﺘﻪ؟ ﻗﺎﻟﺖ‪ :‬ﺃﻣﺎ ﻗﻮ‪‬ﺗﻪ‪ ،‬ﻓﻤﺎ ﺭﺃﻳﺖ ﻣﻨﻪ ﺣﲔ ﺳﻘﻰ ﻟﻨﺎ‪ ،‬ﱂ ﺃﺭﻯ ﺭﺟـﻼ‬
‫ﻗﻂ ﺃﻗﻮﻯ ﰲ ﺫﻟﻚ ﺍﻟﺴﻘﻲ ﻣﻨﻪ؛ ﻭﺃﻣﺎ ﺃﻣﺎﻧﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻧﻈﺮ ﺣﲔ ﺃﻗﺒﻠﺖ ﺇﻟﻴﻪ ﻭﺷﺨﺼﺖ ﻟﻪ‪ ،‬ﻓﻠﻤﺎ ‪‬ﻋ‪‬ﻠﻢ ﺃﱐ ﺍﻣـﺮﺃﺓ‬
‫ﱄ ﺣﱴ ﺑﻠﻐﺘﻪ ﺭﺳﺎﻟﺘﻚ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﻣﺸﻲ ﺧﻠﻔﻲ ﻭﺍﻧﻌﱵ ﱄ ﺍﻟﻄﺮﻳـﻖ‪ ،‬ﻭﱂ‬ ‫ﺻﻮﺏ ﺭﺃﺳﻪ ﻓﻠﻢ ﻳﺮﻓﻌﻪ‪ ،‬ﻭﱂ ﻳﻨﻈﺮ ﺇ ﹼ‬
‫ﻳﻔﻌﻞ ﺫﻟﻚ ﺇﻻ ﻭﻫﻮ ﺃﻣﲔ«)‪.(٥‬‬
‫‪ .٢‬ﺍﳊﻖ ﰲ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ ﻟﻜﻼ ﺍﳉﻨﺴﲔ ﺳﻮﺍﺀ ﺍﻻﺑﻦ ﺃﻭ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﳚﺐ ﻋﻠﻰ ﺍﻷﺏ ﺃﻥ ﻳﺴﻤﻊ ﻣـﻦ‬
‫ﻛﻠﻴﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﺃﻋﻄﻰ ﺍﻷﺏ ﻻﺑﻨﺘﻪ ﰲ ﺍﳊﻮﺍﺭ ﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺭﺃﻳﻬﺎ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺳﺄﳍﺎ ﻛﻴـﻒ ﻋﺮﻓـﺖ ﻗﻮﺗـﻪ‬
‫ﻭﺃﻣﺎﻧﺘﻪ‪.‬‬
‫‪ .٣‬ﺍﻟﺘﺼﺪﻳﺮ ﺑﺎﻟﻨﺪﺍﺀ‪ ،‬ﺣﻴﺚ ﺑﺪﺃﺕ ﺍﻻﺑﻨﺔ ﺍﳊﻮﺍﺭ ﻣﻊ ﺃﺑﻴﻬﺎ ﺑﺘﺼﺪﻳﺮﻩ ﺑﺎﻟﻨﺪﺍﺀ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﭽﻪﭼ ‪ ،‬ﺃﺩﺑ‪‬ﺎ ﻣﻌـﻪ‬
‫ﻭﺟﺬﺑ‪‬ﺎ ﻻﻧﺘﺒﺎﻫﻪ ﻭﺍﻫﺘﻤﺎﻣﻪ ﲟﺎ ﺳﺘﻘﻮﻟﻪ‪.‬‬
‫‪ .٤‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻹﳚﺎﺯ ﰲ ﺍﳊﻮﺍﺭ ﻣﺎ ﺃﻣﻜﻦ ﻣﻊ ﺣﺴﻦ ﺍﻷﺳﻠﻮﺏ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻛﻼﻡ ﺍﻻﺑﻨﺔ ﰲ ﺃﻭﺟـﺰ‬
‫ﻋﺒﺎﺭﺓ‪ ،‬ﻭﺃﺣﺴﻦ ﺃﺳﻠﻮﺏ‪ ،‬ﺣﱴ ﻭﺻ‪‬ﻒ ﺑﺄﻧﻪ‪» :‬ﻛﻼﻡ ﺣﻜﻴﻢ ﺟﺎﻣﻊ؛ ﻷﻧﻪ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻷﻣﺎﻧـﺔ ﰲ‬
‫ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ‪ ،‬ﻓﻘﺪ ﰎ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻫﻮ ﻛﻼﻡ ﺟﺮﻯ ﳎﺮﻯ ﺍﳌﺜﻞ‪ ،‬ﻭﺻﺎﺭ ﻣﻄﺮﻭﻗﹰﺎ ﻟﻠﻨﺎﺱ«)‪.(٦‬‬
‫‪ .٥‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺫﻛﺮﺕ ﺍﻻﺑﻨﺔ ﺳﺒﺐ ﺍﻹﺷﺎﺭﺓ ﻋﻠﻰ ﺍﻷﺏ ﺑﺎﺳﺘﺌﺠﺎﺭ ﻣﻮﺳﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻫﻮ ﻗﻮﺗﻪ ﻭﺃﻣﺎﻧﺘﻪ‪ .‬ﻓﺄﻗﻨﻌﺖ ﺍﻷﺏ ﺑﻜﻼﻣﻬﺎ‪.‬‬

‫)‪ (١‬ﻳﻜﺜﺮ ﺗﺴﻤﻴﺔ ﺍﻷﺏ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﺑﺼﺎﺣﺐ ﻣﺪﻳﻦ ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺒﻠﺪﺓ ﺍﻟﱵ ﻳﺴﻜﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺗﻔﺎﺩﻳ‪‬ﺎ ﻟﻠﺨﻼﻑ ﺑﺄﻧﻪ ﺷﻌﻴﺐ ﺍﻟﻨﱯ ﺃﻭ ﻻ‪.‬‬
‫)‪ (٢‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٨٨‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺑﻜﺮ ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻟﻜﻼﻡ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.٥٦‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.٢٩٦٦‬‬
‫)‪ (٥‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٧٠‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺹ‪.٢٩٩‬‬
 ‫)‪(١‬‬
‫‪:‬‬ ‫א‬ ‫א‬
‫ﭧ ﭨ ﭽ ٹ ﭧ ﭨ ﭩ ڤ ﭫ ﭬ ﭭ ڦ ﭯﭰ ﭱ ڄ ﭳ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ‬
‫ﭽ ڇ ﭿ ﮀ ﮁ ڍ ﮃ ڌ ﮅ ڎ ﮇ ڈ ﮉ ژ ﮋ ڑ ﮍ ﮎ ﮏ ﮐ ﮑ گ ﮓ ﮔﮕ ڳ ﮗ ﮘ‬
‫ہ ﮨ ﮩ ه ﻪ ه ﻬ ے ﮯ ۓ ﮱ ڭ‬ ‫ﮙڱ ﮛ ﮜ ﮝ ں ﮟڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ‬
‫ﯔ ﯕ ﯖ ۇ ﯘ ۆ ﯚ ۈ ﯜ ٷۋ ﯟ ۅ ﯡ ۉ ﯣ ې ﯥ ﯦ ﯧ‬
‫ﯼ ﯽ ﻳ ﻴ‬
‫ﭼ ]ﻟﻘﻤﺎﻥ‪[١٩ / ١٣ :‬‬
‫ﲏ ﻻ ﺗﺸـﺮﻙ ﺑـﺎﷲ ﻓـﺘﻈﻠﻢ‬ ‫ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻧﺼﻴﺤﺔ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ ﺣﲔ ﻗﺎﻝ ﻟﻪ ﻭﺍﻋﻈﹰﺎ‪ :‬ﻳﺎ ﺑ ﱠ‬
‫ﻧﻔﺴﻚ؛ ﺇﻥ ﺍﻟﺸﺮﻙ ﻷﻋﻈﻢ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺃﺑﺸﻌﻬﺎ‪ .‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﻧﺴﺎﻥ ﺑ ‪‬ﱪ ﻭﺍﻟﺪﻳﻪ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﺣ ‪‬ﻤﹶﻠﺘ‪‬ﻪ‬
‫ﺃﻣﻪ ﺿﻌﻔﹰﺎ ﻋﻠﻰ ﺿﻌﻒ‪ ،‬ﻭﲪﻠﻪ ﻭﻓ‪‬ﻄﺎﻣﻪ ﻋﻦ ﺍﻟﺮﺿﺎﻋﺔ ﰲ ﻣﺪﺓ ﻋﺎﻣﲔ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟـﻪ‪ :‬ﺍﺷـﻜﺮ ﷲ‪ ،‬ﰒ‬
‫ﺍﺷﻜﺮ ﻟﻮﺍﻟﺪﻳﻚ‪ ،‬ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﳌﺮﺟﻊ ﻓﻴﺠﺎﺯﻱ ﻛﹸﻼ ﲟﺎ ﻳﺴﺘﺤﻖ‪ .‬ﻭﺇﻥ ﺟﺎﻫﺪﻙ‪-‬ﺃﻳﻬﺎ ﺍﻟﻮﻟـﺪ ﺍﳌـﺆﻣﻦ‪-‬‬
‫ﻭﺍﻟﺪﺍﻙ ﻋﻠﻰ ﺃﻥ ﺗﺸﺮﻙ ﺑﺎﷲ ﻏﲑﻩ ﰲ ﻋﺒﺎﺩﺗﻪ ﳑﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋ‪‬ﻠﻢ‪ ،‬ﺃﻭ ﺃﻣﺮﺍﻙ ﲟﻌﺼﻴﺔ ﻣ‪‬ﻦ ﻣﻌﺎﺻﻲ ﺍﷲ ﻓـﻼ‬
‫ﺗﻄﻌﻬﻤﺎ؛ ﻷﻧﻪ ﻻ ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﺻﺎﺣﺒﻬﻤﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑـﺎﳌﻌﺮﻭﻑ ﻓﻴﻤـﺎ ﻻ ﺇﰒ ﻓﻴـﻪ‪،‬‬
‫ﻭﺍﺳﻠﻚ‪ -‬ﺃﻳﻬﺎ ﺍﻻﺑﻦ ﺍﳌﺆﻣﻦ‪ -‬ﻃﺮﻳﻖ ﻣ‪‬ﻦ ﺗﺎﺏ ﻣﻦ ﺫﻧﺒﻪ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺁﻣﻦ ﺑﺮﺳﻮﻟﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﰒ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﺮﺟﻌﻜﻢ‪ ،‬ﻓﻴﺨﱪﻛﻢ ﲟﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻧﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﳚﺎﺯﻱ ﻛ ﱠﻞ ﻋﺎﻣﻞ ﺑﻌﻤﻠﻪ‪.‬‬
‫ﲏ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺴﻴﺌﺔ ﺃﻭ ﺍﳊﺴﻨﺔ ﺇﻥ ﻛﺎﻧﺖ ﹶﻗﺪ‪‬ﺭ ﺣﺒﺔ ﺧﺮﺩﻝ‪ -‬ﻭﻫﻲ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼـﻐﺮ‪-‬‬ ‫ﰒ ﻳﻘﻮﻝ ﻟﻘﻤﺎﻥ‪ :‬ﻳﺎ ﺑ ﱠ‬
‫ﰲ ﺑﺎﻃﻦ ﺟﺒﻞ‪ ،‬ﺃﻭ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻭ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻳﺄﰐ ‪‬ﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‪ ،‬ﻭﳛﺎﺳ‪‬ـﺐ‬
‫ﲏ ﺃﻗﻢ ﺍﻟﺼﻼﺓ ﺗﺎﻣﺔ ﺑﺄﺭﻛﺎ‪‬ﺎ ﻭﺷﺮﻭﻃﻬﺎ ﻭﻭﺍﺟﺒﺎ‪‬ﺎ‪ ،‬ﻭﺃﹾﻣـﺮ‬ ‫ﻋﻠﻴﻬﺎ‪ .‬ﺇﻥ ﺍﷲ ﻟﻄﻴﻒ ﺑﻌﺒﺎﺩﻩ ﺧﺒﲑ ﺑﺄﻋﻤﺎﳍﻢ‪ .‬ﻳﺎ ﺑ ﱠ‬
‫ﲔ ﻭﺣﻜﻤﺔ ﲝﺴﺐ ﺟﻬﺪﻙ‪ ،‬ﻭﲢﻤﱠﻞ ﻣﺎ ﻳﺼﻴﺒﻚ ﻣـﻦ ﺍﻷﺫﻯ ﻣﻘﺎﺑـﻞ‬ ‫ﻒ ﻭﻟ ﹴ‬
‫ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﻧ‪‬ﻪ ﻋﻦ ﺍﳌﻨﻜﺮ ﺑﻠﻄ ٍ‬
‫ﺃﻣﺮﻙ ﺑﺎﳌﻌﺮﻭﻑ ﻭ‪‬ﻴﻚ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﳑﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺍﳊـﺮﺹ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﻭﻻ ‪‬ﺗ ‪‬ﻤ ﹾﻞ ﻭﺟﻬﻚ ﻋﻦ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻛﻠﱠﻤﺘﻬﻢ ﺃﻭ ﻛﻠﻤﻮﻙ؛ ﺍﺣﺘﻘﺎﺭ‪‬ﺍ ﻣﻨﻚ ﳍﻢ ﻭﺍﺳﺘﻜﺒﺎﺭ‪‬ﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﲤﺶ‬
‫ﰲ ﺍﻷﺭﺽ ﺑﲔ ﺍﻟﻨﺎﺱ ﳐﺘﺎﻻ ﻣﺘﺒﺨﺘﺮ‪‬ﺍ‪ ،‬ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﳐﺘﺎﻝ ﻓﺨﻮﺭ ﻣﺘﻜﱪ ﰲ ﻧﻔﺴﻪ ﻭﻗﻮﻟﻪ‪ .‬ﻭﺗﻮﺍﺿﻊ ﰲ‬
‫ﻣﺸﻴﻚ‪ ،‬ﻭﺍﺧﻔﺾ ﻣﻦ ﺻﻮﺗﻚ‪ ،‬ﺇﻥ ﺃﻗﺒﺢ ﺍﻷﺻﻮﺍﺕ ﻭﺃﺑﻐﻀﻬﺎ ﻟﺼﻮﺕ ﺍﳊﻤﲑ)‪.(٢‬‬

‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫)‪ (١‬ﺟﺎﺀﺕ ﺍﻵﻳﺎﺕ ﺭﻗﻢ )‪ (١٥ ،١٤‬ﲢﻜﻲ ﻭﺻﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﺑﲔ ﺣﻜﺎﻳﺔ ﺍﳋﱪ ﺑﻮﺻﻴﺔ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﻟﻄﱪﻱ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪:‬‬
‫»ﺫﻟﻚ ﺃﻳﻀﺎ ﻭﺇﻥ ﻛﺎﻥ ﺧﱪﺍ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﻋﻦ ﻭﺻﻴﺘﻪ ﻋﺒﺎﺩﻩ ﺑﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﳑﺎ ﺃﻭﺻﻰ ﺑﻪ ﻟﻘﻤﺎﻥ ﺍﺑﻨﻪ«‪) ،‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬‬
‫ﺍﳉﺰﺀ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺹ‪ .(١٣٩‬ﻭﻟﻌﻞ ﺫﻟﻚ ﻣﻦ ﻛﻼﻡ ﻟﻘﻤﺎﻥ ﺣﻘﹰﺎ‪ ،‬ﻟﻜﻨﻪ ﺫﻛﺮﻩ ﻻﺑﻨﻪ ﲝﻜﺎﻳﺔ ﺍﳋﻄﺎﺏ ﻣﻦ ﺍﷲ ﻟﻌﺒﺎﺩﻩ؛ ﻷﻥ ﻓﻴﻪ ﻭﺻﻴﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻸﺑﻨﺎﺀ ﺑﺂﺑﺎﺋﻬﻢ ‪-‬ﻭﻣﻦ ﺑﻴﻨﻬﻢ ﻟﻘﻤﺎﻥ‪ ،-‬ﻓﺄﺭﺍﺩ ﻟﻘﻤﺎﻥ ﻭﻫﻮ ﻣﻦ ﻋ‪‬ﺮﻑ ﲝﻜﻤﺘﻪ‪ ،‬ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺍﻟﻮﺻﻴﺔ ﺑﻨﻔﺴﻪ ﻭﲟﺎ ﻓﻴﻪ ﻣﺼﻠﺤﺘﻪ ‪‬ﻣﺒ‪‬ﺎﺷ‪‬ﺮﺓ‪ ،‬ﻭﺃﻥ ﺗﺄﰐ‬
‫ﺿﻤﻦ ﺧﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺻﻴﺔ ﻛﻞ ﺍﻷﺑﻨﺎﺀ‪ -‬ﻭﻣﻦ ﺑﻴﻨﻬﻢ ﺍﺑﻨﻪ‪ -‬ﺑﺂﺑﺎﺋﻬﻢ‪ .‬ﲞﻼﻑ ﺑﻘﻴﺔ ﺍﻟﻮﺻﺎﻳﺎ ﻓﻨﻔﻌﻬﺎ ﺍﳌﺒﺎﺷﺮ ﻟﻼﺑﻦ‪.‬‬
‫)‪ (٢‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤١٢‬‬
‫‪ .١‬ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺃﳕﻮﺫﺝ ﻳﻘﺘﺪﻳﻪ ﻛﻞ ﺃﺏ ﰲ ﺗﺄﺩﻳﺐ ﺍﺑﻨﻪ؛ ﻷ‪‬ﺎ ﻛﺎﻧﺖ ﻣﻦ ﺃﺏ ﺣﻜﻴﻢ ﻛﻤﺎ ﺍﻣﺘﺪﺣﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﭽ ﭑ ٻ ﭓ ﭔ ﭼ ]ﻟﻘﻤﺎﻥ ‪ ،[١٢ :‬ﺑﻌﺜﺘﻪ ﺍﻟﺸﻔﻘﺔ ﻭﺍﳊﻨﻮ ﻋﻠﻰ ﺍﺑﻨﻪ ﺃﻥ ﳜﻠﺺ ﻟﻪ ﺍﻟﻨﺼﺢ‪ ،‬ﲟﺎ ﻓﻴﻪ‬
‫ﺻﻼﺣﻪ ﺃﻭﻻ‪ ،‬ﰒ ﺻﻼﺡ ﻏﲑﻩ ﺛﺎﻧﻴ‪‬ﺎ‪.‬‬
‫‪:‬ﭽﭑ ٻ ﭓ‬ ‫‪ .٢‬ﺍﻟﺸﺮﻙ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﻌﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪] :‬‬
‫‪:‬‬ ‫‪،‬‬ ‫א‬ ‫‪:‬‬ ‫ڀ ﭛ ﭼ ]ﺍﻷﻧﻌﺎﻡ‪،[٨٢ :‬‬ ‫ﭔ ﭕ پ ﭗ ﭘ ﭙ‬
‫‪ :‬ﭽ ﭬ ﭭ ڦ ﭯﭰ ﭱ ڄ ﭳ ﭴ‬ ‫א‬ ‫‪،‬‬ ‫‪ ،‬ﭽ ﭓ ﭔ ﭕ پﭼ‬
‫ﭼ[)‪ .(١‬ﻭﻗﺪ ﻋﺪ ﺍﻟﺸﺮﻙ »ﻇﻠﻤﹰﺎ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻛﻮﻧﻪ ﻋﻈﻴﻤﹰﺎ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺴﻮﻳﺔ‬
‫ﺑﲔ ﻣﻦ ﻻ ﻧﻌﻤﺔ ﺇﻻ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻣﻦ ﻻ ﻧﻌﻤﺔ ﻟﻪ«)‪.(٢‬‬
‫‪ .٣‬ﺍﺑﺘﺪﺃ ﻟﻘﻤﺎﻥ ﻭﺻﻴﺘﻪ ﻻﺑﻨﻪ ﺑﺄﻋﻈﻢ ﺣﻘﲔ ﻋﻠﻰ ﺍﻻﺑﻦ‪ ،‬ﻭﳘﺎ‪ :‬ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺒﺎﺩﺗﻪ ﻭﻋﺪﻡ ﺍﻟﺸﺮﻙ ﺑﻪ‪،‬‬
‫ﻭﺣﻖ ﺍﻷﺑﻮﻳﻦ ﺑﻄﺎﻋﺘﻬﻤﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺄﻣﺮﺍﻩ ﲟﻌﺼﻴﺔ ﺍﷲ ﻓﻌﻠﻴﻪ ﺗﻘﺪﱘ ﺃﻋﻈﻢ ﺍﳊﻘﲔ‪ ،‬ﻭﻫﻮ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪ .٤‬ﺍﻵﺑﺎﺀ ﺳﺒﺐ ﻟﻮﺟﻮﺩ ﺍﻷﺑﻨﺎﺀ ﻭﺑﻘﺎﺋﻬﻢ‪-‬ﺑﻌﺪ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،-‬ﻭﺗﺮﺑﻴﺘﻬﻢ ﻷﺑﻨﺎﺋﻬﻢ ﻧﻌﻤـﺔ ﺗﺴـﺘﺤﻖ‬
‫ﺷﻜﺮﻫﻢ ﻋﻠﻴﻬﺎ‪.‬‬
‫‪ .٥‬ﺗﻘﺪﱘ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﺏ ﰲ ﺍﻟﹺﺒﺮ‪‬؛ ﺑﺴﺒﺐ ﻣﺎ ﺗﻼﻗﻴﻪ ﻣﻦ ﺃﱂ ﻭﺗﻌﺐ ﰲ ﲪﻞ ﺍﻻﺑﻦ ﻭﺭﺿﺎﻋﻪ‪.‬‬
‫‪ .٦‬ﺭﺍﺑﻄﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻣ‪‬ﻘﺪﻣﺔ ﻋﻠﻰ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ ﻭﺍﻟﻨﺴﺐ‪.‬‬
‫‪ .٧‬ﰲ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﻠﺔ ﺍﻷﺑﻮﻳﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ)‪ ،(٣‬ﻭﻣﺼﺎﺣﺒﺘﻬﻤﺎ ﰲ ﻣﺎ ﻫﻮ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﻻﻧـﺔ‬
‫ﺍﻟﻘﻮﻝ ﳍﻤﺎ‪ .‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺃﻥ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻗﺎﻟﺖ‪] :‬‬
‫א‬ ‫א‬ ‫‪،‬‬ ‫א‬ ‫א‬ ‫אא‬ ‫‪،‬‬
‫[)‪.(٤‬‬ ‫‪:‬‬ ‫‪،‬‬ ‫א‬ ‫‪:‬‬
‫‪ .٨‬ﻗﺮﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺑﺎﻟﺼﱪ؛ ﻷﻥ ﻟﻘﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ﲟـﺎ ﺁﺗـﺎﻩ ﺍﷲ ﻣـﻦ‬
‫ﺍﳊﻜﻤﺔ» ‪‬ﻋ‪‬ﻠ ‪‬ﻢ ﺃﻥ ﺍﻵﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪،‬ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺎﻟﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﺫﻯ‪،‬ﻓﺄﻣﺮﻩ ﺑﺎﻟﺼﱪ«)‪.(٥‬‬
‫‪ .٩‬ﺩﻋﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺇﱃ ﻣﻌﺎﱄ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺃﻣﻬﺎﺕ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭ‪‬ﺖ ﻋﻦ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬

‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪" :‬ﻭﺍﲣـﺬ ﺍﷲ‬
‫ﻼ"‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ،٣١٨١‬ﺹ‪.(١٢٢٦‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴ ﹰ‬
‫)‪ (٢‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪،‬ﺹ‪.٨٥‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ‪ ،‬ﺹ‪.٦١‬‬
‫)‪ (٤‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺻﻠﺔ ﺍﳌﺮﺃﺓ ﺃﻣﻬﺎ ﻭﳍﺎ ﺯﻭﺝ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ ‪ ،٥٦٣٤‬ﺹ‪.(٢٢٣٠‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.٣٣٨‬‬
‫‪ .١‬ﻗﺪ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻣﻮﻋﻈﺔ‪-‬ﻭﻫﻲ ﺯﺟﺮ ﻣﻘﺘﺮﻥ ﺑﺘﺨﻮﻳﻒ ﺃﻭ ﺍﻟﺘﺬﻛﲑ ﺑﺎﳋﲑ ﻓﻴﻤﺎ ﻳﺮﻕ ﻟـﻪ‬
‫ﺍﻟﻘﻠﺐ)‪-(١‬ﻳﺒﺎﺩﺭ ‪‬ﺎ ﺍﻷﺏ ﺍﺑﻨﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﻊ ﰲ ﺍﳋﻄﺄ‪ ،‬ﺇﺫﺍ ﺭﺃﻯ ﺣﺎﺟﺔ ﺍﻻﺑﻦ ﺇﻟﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﻟﻘﻤﺎﻥ ﻣﻊ ﺍﺑﻨﻪ‬
‫ﭽ ڤ ﭫ ﭼ؛ ﻓﺎﳌﻮﻋﻈﺔ ﻻ ﺗﺴﺘﺪﻋﻲ ﻭﻗﻮﻉ ﺫﻧﺐ‪ ،‬ﺑﻞ ﺍﳌﻘﺼﺪ ﻣﻨﻬﺎ ﺃﻥ ﻻ ﻳﻘﻊ ﺍﻟﺬﻧﺐ ﻓﻴﻤﺎ ‪‬ﻳﺴﺘﻘﺒﻞ ﻣـﻦ‬
‫ﺍﻟﺰﻣﻦ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻏﺘﻨﺎﻡ ﻟﻠﻤﻮﺍﻗﻒ ﻭﺍﻟﻔﺮﺹ ﻟﺘﻮﺟﻴﻪ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫‪ .٢‬ﺇﻣﻜﺎﻧﻴﺔ ﴰﻮﻝ ﺍﳌﻮﻋﻈﺔ‪-‬ﺃﻭ ﻣﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ‪-‬ﳉﻮﺍﻧﺐ ﻋﺪﺓ ﺇﻥ ﻛﺎﻧﺖ ﻣﺒﺎﺩﺭﺓ ﻣﻦ ﺍﻷﺏ ﺩﻭﻥ ﺳﺒﺐ‪،‬‬
‫»ﻭﻗﺪ ﲨﻊ ﻟﻘﻤﺎﻥ ﰲ ﻫﺬﻩ ﺍﳌﻮﻋﻈﺔ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﻲ ‪:‬ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺃﺩﺏ ﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﻭﺃﺩﺏ‬
‫ﺍﻟﻨﻔﺲ«)‪.(٢‬‬
‫‪ .٣‬ﺍﻟﺘﺪﺭﺝ ﰲ ﻋﺮﺽ ﺟﻮﺍﻧﺐ ﺍﳌﻮﻋﻈﺔ ﺑﺘﺮﺗﻴﺐ ﻋﺮﺿﻬﺎ ﺑﺎﻷﻫﻢ ﰒ ﺍﳌﻬﻢ‪.‬‬
‫‪ .٤‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﻥ ﲡﻤﻊ ﺍﳌﻮﻋﻈﺔ ﺑﲔ ﲣﻮﻳﻒ ﺍﻻﺑﻦ ﻭﺑﲔ ﺗﻮﺛﻴﻖ ﺭﺟﺎﺋﻪ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻓـﻼ ﻳﻄﻐـﻰ‬
‫ﺟﺎﻧﺐ ﻋﻠﻰ ﺍﻵﺧﺮ‪.‬‬
‫‪ .٥‬ﻴﺌﺔ ﺍﻻﺑﻦ ﳌﺎ ﺳﻴ‪‬ﻠﻘﻰ ﻋﻠﻴﻪ ﺧﻼﻝ ﺍﳊﻮﺍﺭ ﺗﺴﺘﻠﺰﻡ ﲣﻠﻴﺔ ﻧﻔﺴﻪ ﻣﻦ ﺍﻷﺿﺪﺍﺩ‪ ،‬ﻭﻗﺪ »ﺍﺑﺘـﺪﺃ ﻟﻘﻤـﺎﻥ‬
‫ﻣﻮﻋﻈﺔ ﺍﺑﻨﻪ ﺑﻄﻠﺐ ﺇﻗﻼﻋﻪ ﻋﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ؛ ﻷﻥ ﺍﻟﻨﻔﺲ ﺍﳌﻌﺮﺿﺔ ﻟﻠﺘﺰﻛﻴﺔ ﻭﺍﻟﻜﻤﺎﻝ ﳚﺐ ﺃﻥ ﻳﻘﺪﻡ ﳍﺎ ﻗﺒـﻞ‬
‫ﺫﻟﻚ ﲣﻠﻴﺘ‪‬ﻬﺎ ﻋﻦ ﻣﺒﺎﺩﺉ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﻀﻼﻝ‪ ،‬ﻓﺈﻥ ﺇﺻﻼﺡ ﺍﻻﻋﺘﻘﺎﺩ ﺃﺻﻞ ﻹﺻﻼﺡ ﺍﻟﻌﻤﻞ«)‪.(٣‬‬
‫‪ .٦‬ﺍﻹﺣﺎﻃﺔ ﺑﺎﻻﺑﻦ ﻭﺧﻠﻔﻴﺘﻪ ﺍﻟﱵ ﺗﺸﻜﻞ ﺫﺍﻛﺮﺗﻪ‪ ،‬ﻭﺗﺼﻮﻍ ﺛﻘﺎﻓﺘﻪ‪ ،‬ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻦ ﺍﻷﺏ‬
‫ﻗﺒﻞ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻻﺑﻦ؛ ﻓﺮﻏﻢ ﺃﻥ ﻭﺻﻴﺔ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ ﻋﺎﻣﺔ ﺗﺼﻠﺢ ﻟﻜﻞ ﺍﺑﻦ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﲡﻤﻊ ﺇﱃ ﺫﻟﻚ ﺍﻟﻌﻤـﻮﻡ‬
‫–ﻛﻤﺎ ﻳﻈﻬﺮ‪ -‬ﺍﻫﺘﻤﺎﻣﻬﺎ ﲜﻮﺍﻧﺐ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻵﺩﺍﺏ‪ ،‬ﻟﻌﻞ ﻟﻘﻤﺎﻥ ﺭﺃﻯ ﻣﻦ ﺍﺑﻨﻪ –ﻭﻓﻖ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻦ ﺣﺎﻟﻪ‪-‬‬
‫ﺣﺎﺟﺘﻪ ﺇﻟﻴﻬﺎ‪.‬‬
‫‪ .٧‬ﺍﻟﻨﺪﺍﺀ‪ :‬ﺑـ ﭽ ﭬ ﭼ‪ ،‬ﺟﺬﺑ‪‬ﺎ ﻻﻧﺘﺒﺎﻩ ﺍﻻﺑﻦ‪.‬‬
‫‪ .٨‬ﺍﻟﺘﺼﻐﲑ ﻟﻜﻠﻤﺔ ﺍﺑﻦ‪-‬ﻣﻊ ﺍﻟﻨﺪﺍﺀ‪ ،-‬ﺣﲔ ﻗﺎﻝ ﻟﻘﻤﺎﻥ‪ :‬ﭽ ﭬ ﭼ »ﻟﻴﺲ ﻫﻮ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼـﻐﲑ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻋﻠﻰ ﻟﻔﻈﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺮﻗﻴﻖ«)‪ ،(٤‬ﻓﻔﻴﻪ ﺗﱰﻳﻞ ﺍﳌﺨﺎﻃﺐ ﺍﻟﻜﺒﲑ ﻣﱰﻟﺔ ﺍﻟﺼﻐﲑ ﻛﻨﺎﻳـﺔ ﻋـﻦ‬
‫ﺍﻟﺸﻔﻘﺔ ﺑﻪ ﻭﺍﻟﺘﺤﺒﺐ ﻟﻪ)‪ .(٥‬ﻭﺫﻟﻚ ﺃﺩﻋﻰ ﻟﻘﺒﻮﻝ ﺍﻟﻨﺼﺢ)‪.(٦‬‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪،‬ﺹ‪.٨٤‬‬
‫)‪ (٢‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٥٤‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪ .١٥٥‬ﻭﻫﺬﻩ ﺍﻟﻔﺎﺋﺪﺓ ﺃﺧﺬﺕ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺑﺄﻥ ﺍﺑﻦ ﻟﻘﻤﺎﻥ ﻛﺎﻥ ﻣﺸﺮﻛﹰﺎ‪.‬‬
‫)‪ (٤‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.٥٩‬‬
‫)‪ (٥‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٥٥‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﺹ‪.١٦١‬‬
‫‪ .٩‬ﺗﻌﻠﻴﻞ ﺍﻷﻣﺮ ﻟﻼﺑﻦ ﺃﻗﺮﺏ ﻻﻣﺘﺜﺎﻟﻪ‪ ،‬ﻭﻣﻦ ﻓﻮﺍﺋﺪﻩ ‪-‬ﺑﺎﻹﺿﺎﻓﺔ ﳌﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﺣﻮﻝ ﺍﻟﺘﻌﻠﻴﻞ‪ ،-‬ﺃﻥ ﻓﻴﻪ‬
‫ﺣﺜﹰﺎ ﻋﻠﻰ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﻭﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻋﻨﺪ ﻣﻌﺮﻓﺔ ﻗﺪﺭﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﻟﻘﻤﺎﻥ ﺍﻟﺘﻌﻠﻴﻞ ﻋﺪﺓ‬
‫ﻣﺮﺍﺕ ﰲ ﺣﻮﺍﺭﻩ ﻣﻊ ﺍﺑﻨﻪ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ƒ ﺗﻌﻠﻴﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ﺑﺄﻧﻪ ﻇﻠﻢ ﻋﻈﻴﻢ‪.‬‬
‫ƒ ﺗﻌﻠﻴﻞ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﻭﲣﺼﻴﺺ ﺍﻷﻡ ﲟﺰﻳﺪ ﻭﺻﻴﺔ‪ ،‬ﳌﺎ ﻻﻗﺘﻪ ﰲ ﲪﻠﻪ ﻭﺭﺿﺎﻋﻪ‪.‬‬
‫ƒ ﺗﻌﻠﻴﻞ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﺑﺮ ﺍﻟﻮﻟﺪﻳﻦ‪ ،‬ﺑـ ﭽﮅ ڎﭼ‪ ،‬ﺃﻱ ﺇﱃ ﺍﷲ ﺍﳌﺮﺟﻊ‪ ،‬ﻓﻴﺠﺎﺯﻱ‬
‫ﻣﻦ ﺍﻣﺘﺜﻞ ﺃﻣﺮﻩ ﺃﻭ ﺗﺮﻛﻪ‪.‬‬
‫ƒ ﺗﻌﻠﻴﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﺸﻲ ﰲ ﺍﻷﺭﺽ ﻣﺮﺣﺎ‪ ،‬ﺑﺄﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﻟﻔﺮﺣﲔ‪.‬‬
‫ƒ ﺗﻌﻠﻴﻞ ﺍﻷﻣﺮ ﺑﻐﺾ ﺍﻟﺼﻮﺕ‪ ،‬ﺑﺄﻥ ﺃﻧﻜﺮ ﺍﻷﺻﻮﺍﺕ ﺻﻮﺕ ﺍﳊﻤﲑ‪.‬‬
‫‪ .١٠‬ﻋﺪﻡ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻻﺑﻦ ﻟﻠﺤﻮﺍﺭ ﻣﻊ ﺍﻷﺑﻮﻳﻦ ﰲ ﺣﺎﻟﺔ ﺇﺫﺍ ﻛﺎﻧﺎ ﻳﺄﻣﺮﺍﻧﻪ ﲟﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪ .١١‬ﺗﻜﺮﻳﺮ ﺍﻟﻨﺪﺍﺀ ﺑـ ﭽ ﭬ ﭼ‪ ،‬ﻟﺘﺠﺪﻳﺪ ﻧﺸﺎﻁ ﺍﻟﺴﺎﻣﻊ ﻟﻮﻋﻲ ﺍﻟﻜﻼﻡ)‪ ،(١‬ﻭ ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﻓﺮﻁ ﺍﻟﻨﺼـﻴﺤﺔ‬
‫ﻟﻔﺮﻁ ﺍﻟﺸﻔﻘﺔ )‪.(٢‬‬
‫‪ .١٢‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﺘﻘﺮﻳﺐ ﺍﳌﻌﲎ‪ ،‬ﻭﺇﻓﻬﺎﻡ ﺍﻻﺑﻦ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﺃﻣﺮ ﻣﻄﻠﻮﺏ‪ ،‬ﻭﻗﺪ ‪‬ﻣﺜﱠﻞ ﻟﻘﻤﺎﻥ‬
‫ﻻﺑﻨﻪ ‪‬ﻋﻈﹶﻢ ﻋ‪‬ﻠﻢ ﻭﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ‪ :‬ﭽ ﮩ ه ﻪ ه ﻬ ے ﮯ ۓ ﮱ ڭ ﯔ ﯕ ﯖ ۇ ﯘ ۆ‬
‫ﯚ ۈ ﯜ ٷۋ ﯟ ۅ ﯡ ۉ ﭼ‪ ،‬ﻭ ‪‬ﻋ ﹾﻠﻢ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ﻭﺑﺄﻗﻞ ﻣﻦ ﺣﺒﺔ ﺍﳋﺮﺩﻝ ﻭﻻﺷﻚ‪ ،‬ﻟﻜـﻦ‬
‫»ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﻔﻬﻤﻪ‪ ،‬ﻷﻥ ﺍﳋﺮﺩﻟﺔ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﳊﺲ ﻻ ﻳﺪﺭﻙ ﳍﺎ ﺛﻘﻼ‪ ،‬ﺇﺫ ﻻ ﺗﺮﺟﺢ ﻣﻴﺰﺍﻧﺎ«)‪.(٣‬‬
‫‪ .١٣‬ﺍﺧﺘﻴﺎﺭ ﺍﻷﻟﻔﺎﻅ ﺍﻷﻛﺜﺮ ﻭﻗﻌ‪‬ﺎ ﰲ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨـﺎﺀ‪ ،‬ﻭﰲ ﻫـﺬﻩ‬
‫ﺍﻵﻳﺎﺕ ﺍﺧﺘﺎﺭ ﻟﻘﻤﺎﻥ ﻟﻔﻆ ﭽ ۈ ﯜ ٷ ﭼ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻳﻌﻠﻤﻬﺎ ﺍﷲ‪ ،‬ﻟﻴﻠﻔﺖ ﻧﻈﺮ ﺍﺑﻨـﻪ ﺇﱃ ﻗـﺪﺭﺓ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻓﺈﺣﺎﻃﺘﻪ ﲝﺒﺔ ﺍﳋﺮﺩﻝ ﺗﺘﻌﺪﻯ ﺍﻟﻌﻠﻢ ‪‬ﺎ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻹﺗﻴﺎﻥ ‪‬ﺎ‪.‬‬
‫‪ .١٤‬ﻋﻠﻰ ﺍﻷﺏ ﻋﻨﺪ ﺗﻨﺒﻴﻪ ﺍﻻﺑﻦ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺴﻲﺀ‪ ،‬ﺃﻥ ﻳﻮﺿﺢ ﻟﻪ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﺮﺿـﺎﻩ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻟﻘﻤﺎﻥ ﳌﺎ ‪‬ﻰ ﺍﺑﻨﻪ »ﻋﻦ ﺍﳋﻠﻖ ﺍﻟﺬﻣﻴﻢ )ﻭﻫﻮ ﺃﻥ ﳝﺸﻲ ﰲ ﺍﻷﺭﺽ ﻣﺮﺣﺎ(‪ ،‬ﺭﺳﻢ ﻟـﻪ ﺍﳋﻠـﻖ‬
‫)‪(٤‬‬
‫ﭼ‪.‬‬ ‫ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻪ« ‪ ،‬ﺑﻘﻮﻟﻪ‪ :‬ﭽ‬
‫‪ .١٥‬ﺗﻘﺒﻴﺢ ﺍﻟﻔﻌﻞ ﺍﻟﺴﻲﺀ ﰲ ﻧﻈﺮ ﺍﻻﺑﻦ ﻭﻧﻔﺴﻪ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺗﺮﻙ ﻫﺬﺍ ﺍﻟﻔﻌـﻞ؛‬
‫ﻻﺳﺘﻘﺒﺎﺡ ﺍﻟﻨﺎﺱ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺷﺒﻪ ﻟﻘﻤﺎﻥ ﺍﻟﺼﻮﺕ ﺍﳌﺮﺗﻔﻊ ﺑﺼﻮﺕ ﺍﳊﻤﺎﺭ‪ ،‬ﻟﺘﻨﻔﺮ ﻣﻨﻪ ﻧﻔﺲ ﺍﺑﻨﻪ ﻓﻴﺘﺮﻛﻪ ﺇﻥ ﻛﺎﻥ‬
‫ﻳﻔﻌﻠﻪ‪ ،‬ﺃﻭ ﻳﺘﺠﻨﺒﻪ ﰲ ﻣﺴﺘﻘﺒﻞ ﺃﻳﺎﻣﻪ‪.‬‬

‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.١٦٢‬‬
‫)‪(٢‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﺹ‪.١٧٣‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.٦٢‬‬
‫)‪ (٤‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.٦٦‬‬
‫‪ .١٦‬ﳑﺎ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻷﺏ ﺗﻌﻠﻴﻢ ﺍﻻﺑﻦ ﺃﺩﺏ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻌﻠﻤﻪ ﻛﻴﻒ ﻳﻜﻮﻥ ﺻﻮﺗﻪ ﺃﺛﻨـﺎﺀ‬
‫ﺧﻄﺎ‪‬ﻢ‪ ،‬ﻓـ»ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻐﺾ ﻣﻦ ﺍﻟﺼﻮﺕ ﺍﻟﻐﺾ ﻣﻨﻪ ﻋﻨﺪ ﺍﻟﺘﻜﻠﻢ ﻭﺍﶈﺎﻭﺭﺓ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺍﻟﻐﺾ ﻣـﻦ‬
‫ﺍﻟﺼﻮﺕ ﻣﻄﻠﻘﹰﺎ‪...‬ﰒ ﺃﻥ ﺍﻟﻐﺾ ﳑﺪﻭﺡ ﺃﻥ ﱂ ﻳﺪﻉ ﺩﺍﻉ ﺷﺮﻋﻲ ﺇﱃ ﺧﻼﻓﻪ«)‪.(١‬‬
‫‪ .١٧‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻌﻠﻴﻞ ﻣﻘﺘﺮﻧ‪‬ﺎ ﻣﻊ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﺳﺘﺨﺪﺍﻡ ﻟﻘﻤﺎﻥ ﳍﺬﺍ‬
‫ﺍﻷﺳﻠﻮﺏ ﻣﻊ ﻛﻞ ﺃﻣﺮ ﺃﻭ ‪‬ﻲ ﻗﺎﻟﻪ ﻻﺑﻨﻪ‪ ،‬ﻟﻴﻔﻬﻢ ﺍﻻﺑﻦ ﺳﺒﺐ ﺍﳌﻨﻊ ﻓﻴﻘﺘﻨﻊ‪ ،‬ﰒ ﳝﺘﺜﻞ‪.‬‬

‫‪:‬‬ ‫א‬ ‫א‬

‫ﯼ ﯽ ﻳ ﻴ‬ ‫ﭧﭨﭽ‬
‫ﭼ ]ﺍﻟﺼﺎﻓﺎﺕ‪[١٠٢ :‬‬
‫ﺩﻋﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺑﻪ ﺃﻥ ﻳﻬﺐ ﻟﻪ ﺍﺑﻨﺎ ﺻﺎﳊﺎ‪ ،‬ﻓﻮﻫﺒﻪ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻓﻠﻤﺎ ﻛﹶﱪ ﺇﲰﺎﻋﻴﻞ ﻭﻣﺸﻰ ﻣﻊ ﺃﺑﻴـﻪ‪،‬‬
‫ﻗﺎﻝ ﻟﻪ ﺃﺑﻮﻩ‪ :‬ﺇﱐ ﺃﺭﻯ ﰲ ﺍﳌﻨﺎﻡ ﺃﱐ ﺃﺫﲝﻚ‪ ،‬ﻓﻤﺎ ﺭﺃﻳﻚ؟‪-‬ﻭﺭﺅﻳﺎ ﺍﻷﻧﺒﻴﺎﺀ ﺣﻖ‪ -‬ﻓﻘﺎﻝ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‬
‫ﺾ ﻣﺎ ﺃﻣﺮﻙ ﺍﷲ ﺑﻪ ﻣ‪‬ﻦ ﺫﲝﻲ‪ ،‬ﺳـﺘﺠﺪﱐ ‪-‬ﺇﻥ ﺷـﺎﺀ‬ ‫‪‬ﻣﺮ‪‬ﺿﻴ‪‬ﺎ ﺭﺑﻪ‪ ،‬ﺑﺎﺭ‪‬ﺍ ﺑﻮﺍﻟﺪﻩ‪ ،‬ﻣﻌﻴﻨ‪‬ﺎ ﻟﻪ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ‪ :‬ﹶﺃ ‪‬ﻣ ﹺ‬
‫ﺍﷲ‪ -‬ﺻﺎﺑﺮ‪‬ﺍ ﻃﺎﺋﻌ‪‬ﺎ ﳏﺘﺴﺒ‪‬ﺎ)‪.(٢‬‬

‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬

‫ﻼ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﻥ »ﺭﺅﻳﺎ ﺍﻷﻧﺒﻴﺎﺀ ﺣﻖ ﺇﺫﺍ‬
‫‪ .١‬ﺑﺎﺩ ‪‬ﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺘﻨﻔﻴﺬ ﻣﺎ ﺭﺁﻩ ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﳑﺘﺜ ﹰ‬
‫ﺭﺃﻭﺍ ﰲ ﺍﳌﻨﺎﻡ ﺷﻴﺌﺎ ﻓﻌﻠﻮﻩ«)‪.(٣‬‬
‫‪ .٢‬ﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻻﺑﺘﻼﺀ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺑﺄﻣﺮ ﺍﷲ ﻭﺇﻥ ﱂ ﻳﻮﺍﻓﻖ ﻫﻮﻯ ﺍﻟﻨﻔﺲ‪ ،‬ﻫﻮ ﺩﺃﺏ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼـﺎﳊﲔ‪،‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﺻﱪ ﻭﺭﺿﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺭ‪‬ﻏﻢ ﺷﺪﺓ ﺍﻻﺑﺘﻼﺀ ﺍﻟﺬﻱ ﻧﺎﻟﻪ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺃﻭﺍﻥ ﺍﻟﺬﺑﺢ ﳌﺎ‬
‫ﺑﻠﻎ ﺍﺑﻨﻪ ﺍﻟﺴﻦ ﺍﻟﺬﻱ »ﻳﻘﺪﺭ ﻓﻴﻪ ﻋﻠﻰ ﺇﻋﺎﻧﺔ ﺍﻷﺏ ﻭﻗﻀﺎﺀ ﺣﺎﺟﺘﻪ ﻭﻻ ﻳﻘﺪﺭ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻌﺼـﻴﺎﻥ«)‪» ،(٤‬ﻗـﺪ‬
‫)‪(٥‬‬
‫ﺫﻫﺒﺖ ﻣﺸﻘﺘﻪ‪ ،‬ﻭﺃﻗﺒﻠﺖ ﻣﻨﻔﻌﺘﻪ« ‪ .‬ﻭﻛﺬﻟﻚ ﺻﱪ ﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻘـﺎﻝ‪ :‬ﭽ‬
‫ﭼ‪ ،‬ﻭﰲ ﻗﻮﻟﻪ ﻫﺬﺍ ﺃﺩﺏ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺣﻴﺚ ﻗ ﱠﺪﻡ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻧﺴﺐ ﺍﻟﻔﻀﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﺳﺘﻌﺎﻥ ﺑﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﰲ ﺃﻥ ﳚﻌﻠﻪ ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ ﻋﻠﻰ ﺍﻟﺒﻼﺀ‪.‬‬
‫‪ .٣‬ﻋ‪‬ﻈﻢ ﺑ ‪‬ﺮ ﺍﻻﺑﻦ ﺑﺄﺑﻴﻪ‪ ،‬ﻭﻇﻬﻮﺭ ﺭﺟﺎﺣﺔ ﻋﻘﻠﻪ‪ ،‬ﻭﺻﱪﻩ ﻭﺣﻠﻤﻪ ﺭﻏﻢ ﺻ‪‬ﻐﺮ ﺳﻨﺔ‪.‬‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻭﻥ ﺹ‪.٩٢‬‬
‫)‪ (٢‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٤٩‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٨٣‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪،‬ﺹ‪.١٢٨‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٧٠٦‬‬
 ‫ﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬
‫‪ .١‬ﺍﳌﺸﺎﻭﺭﺓ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﺣﻴﺚ ﺷﺎﻭﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺑﻨﻪ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﱂ ﻳﺴﺘﻔﺮﺩ ﺑﻪ‪،‬‬
‫ﺭﻏﻢ ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻨﻔﺬ ﺃﻣﺮ ﺍﷲ ﻓﻴﻪ ﺩﻭﻥ ﻣﺸﻮﺭﺗﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﻨﺔ ﰲ‬
‫ﺍﳌﺸﺎﻭﺭﺓ)‪ (١‬ﺑﲔ ﺍﻷﺏ ﻭﺍﺑﻨﻪ‪ .‬ﻭﺍﳌﺸﻮﺭﺓ ﻫﻨﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ ﱂ ﺗﻜﻦ ﻣﻨﻪ ﻣﺸﺎﻭﺭﺓ ﻻﺑﻨﻪ ﰲ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﺇﳕﺎ‬
‫ﻟﻴﻌﺮﻑ ﻣﺎ ﻋﻨﺪ ﺍﺑﻨﻪ ﻣﻦ ﺍﻟ ‪‬ﻌﺰ‪‬ﻡ‪ :‬ﻫﻞ ﻫﻮ ﻣﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ﻋﻠﻰ ﻣﺜﻞ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻴﻪ ‪-‬ﻓﻴﺴﺮ ﺑﺬﻟﻚ‪ -‬ﺃﻡ‬
‫ﻻ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻷﺣﻮﺍﻝ ﻛﻠﻬﺎ ﻣﺎﺽ ﻷﻣﺮ ﺍﷲ)‪ .(٢‬ﻭﻟﻴﻜﻮﻥ ﻛﺬﻟﻚ ﻋﻮﻧ‪‬ﺎ ﻟﻪ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺃﻣﺮ ﺍﷲ ﺑﺼﱪﻩ ﻣﻊ ﺃﺑﻴﻪ‪،‬‬
‫»ﻭﻳﻮﻃﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﻣﻼﻗﺎﺓ ﻫﺬﺍ ﺍﻟﺒﻼﺀ‪...‬ﺇﺫ ﻣﻔﺎﺟﺄﺓ ﺍﻟﺒﻼﺀ ﻗﺒﻞ ﺍﻟﺸﻌﻮﺭ ﺑﻪ ﺃﺻﻌﺐ ﻋﻠﻰ ﺍﻟﻨﻔﺲ«)‪(٣‬؛ ﻓﺎﳊﻮﺍﺭ‬
‫ﻣﻊ ﺍﻻﺑﻦ ﻳﺴﻬﻢ ﰲ ‪‬ﻴﺌﺔ ﺍﻷﺟﻮﺍﺀ ﺍﻟﻨﻔﺴﻴﺔ ﻟﺘﻘﺒﻞ ﺍﻷﻓﻜﺎﺭ)‪.(٤‬‬
‫ﭼ ‪ ،‬ﻟﻴ‪‬ﻌﻠﻢ ﻣﻮﻗﻒ ﺍﺑﻨـﻪ‬ ‫‪ .٢‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺍﺳﺘﺨﺪﻣﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ‪ :‬ﭽ‬
‫ﳑﺎ ﻋﺮﺿﻪ ﻋﻠﻴﻪ‪.‬‬
‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﺣﺼﻞ ﻣﻦ ﺍﻷﺏ ﻻﺑﻨﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﭽ ﻳ ﭼ‪ ،‬ﻧﺪﺍﺀ ﺷﻔﻘﺔ ﻭﺭﲪﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻟـﺮﺩ ﻧـﺪﺍﺀ‬
‫ﺍﻻﺑﻦ ﺑـ ﭽ ﭼ ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻮﻗﲑ ﻭﺍﻟﺘﻌﻈﻴﻢ)‪.(٥‬‬
‫ﭼ‪ ،‬ﺟﺎﻧﺒﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﳊﺰﻡ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺳﺮﻋﺔ ﺍﻻﺳﺘﺠﺎﺑﺔ‪ ،‬ﻭﻟـﻮ‬ ‫‪ .٤‬ﰲ ﺭﺩ ﺍﻻﺑﻦ‪ :‬ﭽ‬
‫ﻛﺎﻥ ﻣﺘﺮﺩﺩ‪‬ﺍ ﻷﻣﻜﻨﻪ ﺍﻹﻃﺎﻟﺔ ﻭﺍﳌﺮﺍﺟﻌﺔ ﰲ ﺍﶈﺎﻭﺭﺓ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺇﻃﻼﻗﻪ ﻟﻨﻮﻉ ﺍﻟﻔﻌﻞ‪ ،‬ﺩﻭﻥ ﲢﺪﻳﺪ ﺃﻭ ﺗﻘﻴﻴﺪ‪،‬‬
‫ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ ﺍﻓﻌﻞ ﺃﻱ ﺷﻲﺀ‪ ،‬ﻭﻫﺬﺍ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻄﺎﻋﺔ)‪.(٦‬‬
‫‪ .٥‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺇﺩﺧﺎﻝ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﰲ ﻧﻔﺲ ﺍﻷﺏ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺑﻴﻪ‪ :‬ﭽ‬
‫ﭼ‪ ،‬ﻓﻔﻴﻪ ﻣﺰﻳﺪ ﻟﻠﻄﻤﺄﻧﻴﻨﺔ ﰲ ﻧﻔﺲ ﺍﻷﺏ؛ ﺑﺄﻧﻪ ﺳﻴﻌﻴﻨﻪ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺃﻣـﺮ ﺍﷲ؛ ﻷﻧـﻪ‬
‫ﻣﺴﺘﻌﲔ ﺑﺎﷲ ﻋﻠﻰ ﺍﻟﺼﱪ‪ ،‬ﻭﻋﻠﻰ ﻃﺎﻋﺔ ﺃﺑﻴﻪ‪.‬‬
‫‪ .٦‬ﺍﳍﺪﻭﺀ ﺑﲔ ﺃﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ ﺃﻣﺮ ﻣﻄﻠﻮﺏ‪ ،‬ﺗﺰﺩﺍﺩ ﺃﳘﻴﺘﻪ ﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺃﳘﻴﺔ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻭﻛـﺎﻥ‬
‫ﺍﻟﻮﻗﺖ ﻳﺘﺴﻊ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻳﻮﺣﻲ ﺍﳊﻮﺍﺭ ﺑﺸﺪﺓ ﻫﺪﻭﺀ ﻛﻼ ﺍﻟﻄﺮﻓﲔ ﻭﺗﺴﻠﻴﻤﻬﻤﺎ ﻷﻣﺮ ﺍﷲ‪ ،‬ﺭﻏﻢ ﺧﻄﻮﺭﺓ‬
‫ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻫﻮ ﺫﺑﺢ ﺍﻷﺏ ﻻﺑﻨﻪ‪.‬‬

‫‪:‬‬ ‫א‬ ‫א‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪،‬ﺹ‪.١٢٩‬‬
‫)‪ (٢‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٨٤‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.١١٦‬‬
‫)‪ (٤‬ﻋﺒﺪ ﺍﷲ ﺍﳉﻴﻮﺳﻲ‪ ،‬ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺧﺼﺎﺋﺼﻪ ﺍﻹﻋﺠﺎﺯﻳﺔ ﻭﺃﺳﺮﺍﺭﻩ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٢٢‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.١١٧‬‬
‫)‪ (٦‬ﻋﻮﺩﺓ ﻋﺒﺪ ﻋﻮﺩﺓ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺩﺏ ﺍﻟﻜﻼﻡ ﻭﺃﺛﺮﻩ ﰲ ﺑﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٣٠-٣٢٩‬‬
 ‫ﭧﭨﭽﮗ ﮘ ﮙ ڱ ﮛ ﮜ ﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪ ه ﻬ ے ﮯ ۓ‬
‫ﮱ ڭ ﯔ ﭼ ]ﺍﻷﺣﻘﺎﻑ‪[١٧ :‬‬
‫ﳜﱪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻻﺑﻦ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻮﺍﻟﺪﻳﻪ ﺇﺫ ﺩﻋﻮﺍﻩ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺒﻌﺚ‪ :‬ﻗﺒﺤ‪‬ﺎ ﻟﻜﻤﺎ ﺃﺗﻌ‪‬ﺪﺍﻧﲏ‬
‫ﺃﻥ ﹸﺃﺧ‪‬ﺮﺝ ﻣﻦ ﻗﱪﻱ ﺣﻴ‪‬ﺎ‪،‬ﻭﻗﺪ ﻣﻀﺖ ﺍﻟﻘﺮﻭﻥ ﻣﻦ ﺍﻷﻣﻢ ﻗﺒﻠﻲ‪،‬ﻓﻬﻠﻜﻮﺍ ﻓﻠﻢ ﻳ‪‬ﺒﻌﺚ ﻣﻨـﻬﻢ ﺃﺣـﺪ؟ ﻭﻭﺍﻟـﺪﺍﻩ‬
‫ﻳﺴﺄﻻﻥ ﺍﷲ ﻫﺪﺍﻳﺘﻪ ﻗﺎﺋﻠﹶﲔ ﻟﻪ‪ :‬ﻭﻳﻠﻚ‪ ،‬ﺁﻣﻦ ﻭﺻﺪ‪‬ﻕ ﻭﺍﻋﻤﻞ ﺻﺎﳊﹰﺎ‪ ،‬ﺇﻥ ﻭﻋﺪ ﺍﷲ ﺑﺎﻟﺒﻌﺚ ﺣﻖ‪ ،‬ﻓﻴﻘﻮﻝ ﳍﻤﺎ‪:‬‬
‫ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻘﻮﻻﻧﻪ ﺇﻻ ﻣﺎ ﺳﻄﱠﺮﻩ ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﻷﺑﺎﻃﻴﻞ‪ ،‬ﻣﻨﻘﻮﻝ ﻣﻦ ﻛﺘﺒﻬﻢ)‪.(١‬‬
‫ﺍﺣﺘﻮﺕ ﺍﻵﻳﺎﺕ ﻓﻮﺍﺋﺪ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﱂ ‪‬ﻳﺮﹺﺩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺷﺨﺺ ﺑﻌﻴﻨﻪ‪» ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﻮﺻﻮﻓﹰﺎ‬
‫‪‬ﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻫﻮ ﻛﻞ ﻣﻦ ﺩﻋﺎﻩ ﺃﺑﻮﺍﻩ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻓﺄﺑﺎﻩ ﻭﺃﻧﻜﺮﻩ«)‪.(٢‬‬
‫‪ .٢‬ﺷﺪﺓ ﺣﺮﺹ ﺍﻷﺑﻮﻳﻦ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﻻﺑﻦ ﺇﱃ ﺃﻋﻈﻢ ﺃﻣﺮ ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ ﻓﻴﻪ ﻓﻼﺣﻪ ﻭﻓـﻮﺯﻩ‬
‫ﻭﺳﻌﺎﺩﺗﻪ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻹﺣﺴﺎﻥ ﻟﻪ‪.‬‬
‫‪ .٣‬ﺷﺪﺓ ﻛﻔﺮ ﺍﻻﺑﻦ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﰒ ﺷﻨﻴﻊ ﻋﻘﻮﻗﻪ ﻷﺑﻮﻳﻪ‪ ،‬ﺣﻴﺚ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺆﻛﺪ ﺑﻠﻔﻆ ﭽﮙ ﭼ ﻋﻠﻰ‬
‫ﺃﻧﻪ ﺑﻠﻎ ﰲ ﻋﻘﻮﻗﻪ ﻣﻨﺘﻬﺎﻩ؛ ﺑﺄﻥ ﻛﺎﻥ ﺍﻟﻌﻘﻮﻕ ﻟﻜﻠﻴﻬﻤﺎ ﻭﻟﻴﺲ ﻷﺣﺪﳘﺎ‪ ،‬ﻣﻊ ﺷـﺪﺗﻪ ﻭﺇﻥ ﻛـﺎﻥ ﻟﻮﺍﺣـﺪ‪.‬‬
‫ﻭﻣﻨﺎﻓﺎﺗﻪ ﻟﻠﻔﻄﺮﺓ ﺍﻟﱵ ﻓﹸﻄﺮ ﺍﻻﺑﻦ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﲜﻤﻴﻠﻬﻤﺎ‪.‬‬
‫ﻣﻦ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳍﺬﺍ ﺍﳊﻮﺍﺭ‪:‬‬
‫‪ .١‬ﺍﺟﺘﻤﺎﻉ ﺍﻷﺑﻮﻳﻦ ﻭﺍﺗﻔﺎﻗﻬﻤﺎ ﻋﻠﻰ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﺃﻗﺮﺏ ﺇﱃ ﺣﺼﻮﻝ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﺮﺟﻮﺓ ﻣﻦ ﺍﳊـﻮﺍﺭ‪،‬‬
‫ﻭﺇﻗﻨﺎﻉ ﺍﻻﺑﻦ‪ ،‬ﺇﻻ ﺃﻥ ﻛﻔﺮ ﺍﻻﺑﻦ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺎ ﻳﺪﻋﻮﺍﻧﻪ ﺇﻟﻴﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑـﺎﷲ ﺗﻌـﺎﱃ‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﺒﻌﺚ‪» ،‬ﻭﺍﻟﺘﺜﻨﻴﺔ ﻣﺸﲑﺓ ﺇﱃ ﺃﻧﻪ ﺃﻏﻠﻆ ﺍﻟﻨﺎﺱ ﻛﺒﺪﺍﹰ‪ ،‬ﻷﻥ ﺍﻟﻌﺎﺩﺓ ﺟﺮﺕ ﺑﻘﺒﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻛﻼﻡ ﺃﺻﻠﻪ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺃﻥ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻄﻠﻘﹰﺎ ﻟﻪ ﺗﺄﺛﲑ ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﻟﺪ‪‬ﺍ«)‪.(٣‬‬
‫‪ .٢‬ﺍﺳﺘﺨﺪﻡ ﺍﻷﺑﻮﺍﻥ ﻃﺮﻗﹰﺎ ﻣﺘﻌﺪﺩﺓ ﻭﻣﺘﺪﺭﺟﺔ؛ ﻹﻗﻨﺎﻉ ﺍﻻﺑﻦ‪ ،‬ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫ƒ ﺇﻇﻬﺎﺭ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﻨﺼﺢ ﻟﻼﺑﻦ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﻠﻚ ﻣﻬﻢ ﻟﻺﻗﻨﺎﻉ؛ ﻷﻧـﻪ ﺩﻟﻴـﻞ ﺍﶈﺒـﺔ‬
‫ﻭﺍﳊﺮﺹ‪.‬‬
‫ƒ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﻟﺘﺬﻛﲑ ﺍﻻﺑﻦ ﺑﻌﻈﻤﺔ ﻣﻦ ﻋﺼﺎ‪ ،‬ﻓﺎﻷﺑﻮﺍﻥ »ﻳﺴﺘﺼﺮﺧﺎﻥ ﺍﷲ ﻋﻠﻴـﻪ«)‪،(٤‬‬
‫»ﺃﻱ ﻳﻘﻮﻻﻥ‪ :‬ﺍﻟﻐﻴﺎﺙ ﺑﺎﷲ ﻣﻨﻚ ﻭﻣﻦ ﻗﻮﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﺳﺘﻌﻈﺎﻡ ﻟﻘﻮﻟﻪ«)‪.(٥‬‬

‫)‪ (١‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٥٠٤‬‬

‫)‪ (٢‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٢١-٢٠‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.٦١‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺹ‪.٢٣‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.٤٤٢‬‬
‫ƒ ﺍﻟﺘﺨﻮﻳﻒ ﻭﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﻮﻳﻞ‪ ،‬ﻭﻫﻮ »ﺩﻋﺎﺀ ﺑﺎﻟﺜﺒﻮﺭ ‪‬ﻳﻘﺎﻡ ﻣﻘﺎﻡ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺃﻭ ﺗﺮﻛﻪ ﺇﺷﻌﺎﺭﹰﺍ‬
‫ﺑﺄﻥ ﻣﺎ ﻫﻮ ‪‬ﻣﺮﺗ ‪‬ﻜﺐ ﻟﻪ ﺣﻘﻴﻖ ﺑﺄﻥ ﻳﻬﻠﻚ ﻣﺮﺗﻜﺒﻪ‪ ،‬ﻭﺃﻥ ﻳﻄﻠﺐ ﻟﻪ ﺍﳍﻼﻙ ﻓﺈﺫﺍ ﹸﺃﲰﻊ ﺫﻟﻚ ﻛﺎﻥ ﺑﺎﻋﺜﹰﺎ ﻋﻠـﻰ‬
‫ﺗﺮﻙ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻭﺍﻷﺧﺬ ﲟﺎ ﻳﻨﺠﻴﻪ«)‪» ،(١‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳊﺚ ﻭﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻻ ﺣﻘﻴﻘﺔ ﺍﳍﻼﻙ«)‪.(٢‬‬
‫ƒ ﺑﻴﺎﻥ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﺗﻌﻠﻴﻞ ﺃﻣﺮ ﺍﻻﺑﻦ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﺑﻘﻮﻝ ﺍﻷﺑﻮﻳﻦ‪ :‬ﭽ ﮩ ه ﻪ ه ﭼ‪.‬‬
‫‪ .٣‬ﺍﻟﺒﻌﺪ ﻋﻦ ﻛﻞ ﻟﻔﻆ ﻳﺴﺒﺐ ﺍﻷﺫﻯ ﻟﻶﺑﺎﺀ‪ ،‬ﻗﺎﺑﻞ ﺍﻻﺑﻦ ﻧﺼﺢ ﺃﺑﻮﻳﻪ ﻭﺷﻔﻘﺘﻬﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﺑﻘﻮﻟـﻪ‪ :‬ﭽ ڱ‬
‫ﻒ ﺑﻪ‬
‫ﺠﺮ ﻭﺗﻘ ﹸﺬﺭ ﻭﺍﺳﺘﺮﺫﺍﻝ ﻭﺗﻜﺮﻩ‪)...‬ﻭ(ﺍﻟﺘﺄﻓﻴﻒ ﺃ‪‬ﻰ ﺍﻷﺫﻯ ﻭﺃﺷﺪﻩ؛ ﻓﺈﻥ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍ ﹸﳌﺆﹶﻓ ‪‬‬
‫ﮛ ﭼ‪» ،‬ﺃﻱ ﺗﻀ ‪‬‬
‫ﻻ ﺧﻄﺮ ﻟﻪ ﻭﻻ ﻭﺯﻥ ﺃﺻﻼﹰ‪ ،‬ﻭﻻ ﻳﺼﻠﺢ ﻟﺸﻲﺀ ﺑﻞ ﻫﻮ ﻋﺪﻡ ﺑﻞ ﺍﻟﻌﺪﻡ ﺧﲑ ﻣﻨﻪ«)‪.(٣‬‬
‫‪ .٤‬ﺍﺳﺘﺨﺪﻡ ﺍﻻﺑﻦ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺳﺎﺧﺮ‪‬ﺍ ﻣﻨﻬﻤﺎ‪ ،‬ﺑﻘﻮﻟﻪ‪ :‬ﭽ ﮜ ﭼ‪ ،‬ﻣ‪‬ﻨ ‪‬ﻜﺮ‪‬ﺍ ﻭﻣﺘﻬﻜﻤ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮﺍﻩ‪ ،‬ﻣﻦ‬
‫ﲢﻘﻖ ﻭﻋﺪ ﺍﷲ ﺑﺎﻟﺒﻌﺚ‪.‬‬
‫‪ .٥‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻻﺑﻦ ﺍﳊﺠﺔ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺣﺠﺔ ﺧﺎﻃﺌﺔ‪ ،‬ﳑﺎ ﻳﻮﺟﺐ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺑﻴﺎﻥ ﺧﻄﺄﻫﺎ‪ ،‬ﻭﰲ ﻫﺬﻩ‬
‫ﺍﻵﻳﺎﺕ ﺍﺳﺘﺪﻝ ﺍﻻﺑﻦ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻪ ﺑﺎﻟﺒﻌﺚ‪-‬ﻣﱪﺭﺍ ﻛﹸﻔﺮﻩ‪-‬ﺑﻌﺪﻡ ﺍﻧﺒﻌﺎﺙ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺎﺿـﻴﺔ‪ :‬ﭽ ﮟ ڻ ﮡ ﭨ ﭩ‬
‫ﭼ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﻷﺑﻮﺍﻥ ﻋﻦ ﻫﺬﻩ ﺍﳊﺠﺔ ﲟﺎ ﻳﻌﻠﻤﺎﻥ ﺃﻧﻪ ﺍﳊﻖ‪ ،‬ﻭﻫﻮ ﺻﺪﻕ ﻣﻮﻋﻮﺩ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﲢﻘﻖ ﻭﻗﻮﻋﻪ‪.‬‬
‫‪ .٦‬ﺟﺎﺀﺕ ﺃﻟﻔﺎﻅ ﺍﻵﻳﺔ ﻣﻌﱪﺓ ﻋﻦ ﺟﻮ ﺍﳊﻮﺍﺭ ﺍﻟﺴﺎﺋﺪ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻨﻪ ﺍﻧﻌﺪﺍﻡ ﺍﳍﺪﻭﺀ‪ .‬ﻭﻋﱪﺕ ﻛﺬﻟﻚ‬
‫ﻋﻦ ﺣﺎﻝ ﻛﻼ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻓﺎﻷﺑﻮﺍﻥ ﻳﺴﺘﻐﻴﺜﺎﻥ ﺍﷲ ﻭﻳﺪﻋﻮﺍﻧﻪ ﺑﺪﻋﺎﺀ ﻣﺴﻤﻮﻉ‪ ،‬ﻣﻊ ﲣﻮﻳﻒ ﺍﻻﺑﻦ ﺑﻌﺎﻗﺒﺔ ﻛﻔﺮﻩ‪،‬‬
‫ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﻷﻥ ﺍﳌﻮﻗﻒ ﻳﺴﺘﺪﻋﻲ ﺍﻟﺘﺼﺮﻑ ﺍﻟﺴﺮﻳﻊ ﻣﻨﻬﻤﺎ‪ ،‬ﺧﻮﻓﹰﺎ ﻣﻦ ﻧﺰﻭﻝ ﺳﺨﻂ ﺍﷲ ﻋﻠـﻰ ﺍﻻﺑـﻦ‪ ،‬ﺃﻭ‬
‫ﻣﺒﺎﻏﺘﺔ ﺍﳌﻮﺕ ﻟﻪ ﻭﻓﻮﺍﺕ ﺳﺎﻋﺔ ﺍﻟﺘﻮﺑﺔ‪ .‬ﺃﻣﺎ ﺍﻻﺑﻦ ﻓﺤﺎﻟﻪ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺍﻟﺘﻜﱪ‪ ،‬ﻭﺍﻟﻌﻨﺎﺩ‪ ،‬ﻭﺍﻟﺴﺨﺮﻳﺔ‪.‬‬

‫מ‬ ‫א‬ ‫א‬ ‫א‬ ‫א א‬ ‫‪:‬‬ ‫א‬ ‫א‬

‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪،‬ﺹ‪.٢٠‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺹ‪.٤٤٢‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ ،‬ﺹ‪.٦٢‬‬
‫ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﳎﻤﻮﻉ ﻣﺎ ﺍﺳﺘ‪‬ﺨﻠﺺ ﻣﻦ‬
‫ﺗﻄﺒﻴﻘﺎﺕ ﺗﺮﺑﻮﻳﺔ ﺧﺎﺻﺔ ‪‬ﺬﺍ ﺍﳊﻮﺍﺭ‪ ،‬ﺃﻣﻜﻦ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻣﻨﻬﺠﻴﺔ‪ ،‬ﺗﺸﻤﻞ‪ :‬ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﺗﻨﺎﻭﳍﺎ‬
‫ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﺑ‪‬ﲏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻓﻴﻪ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻣﻮﺿﻮﻋﺎﺕ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪:‬‬
‫ﺑﻠﻐﺖ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺫﹸﻛﺮ ﻓﻴﻬﺎ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺳﺒﻌﺔ ﻋﺸﺮ ﻣﻮﺿﻌ‪‬ﺎ‪ ،‬ﺗﻨﺎﻭﻟﺖ ﻋـﺪﺩﺍ‬
‫ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻫﻲ‪:‬‬
‫‪ .١‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﻮ ﺍﳌﻮﺿﻮﻉ ﺍﻷﻛﺜﺮ ﺗﻨﺎﻭ ﹰﻻ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺃﺳﺎﺳـﻲ ﻟﻠﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻋﻤﻮﻣ‪‬ﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﺳﺘﺤﻮﺫ ﻋﻠﻰ ﺍﻟﻨﺴﺒﺔ ﺍﻷﻛﱪ ﺑﲔ ﻣﻮﺍﺿﻴﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺣﻴﺚ ﺑﻠـﻎ‬
‫ﻋﺪﺩ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺘﻪ ﺳﺘﺔ ﻣﻮﺍﺿﻊ‪ ،‬ﺑﻨﺴﺒﺔ ﺗﺰﻳﺪ ﻋﻦ ﺍﻟﺜﻠﺚ )‪ (٪٣٥.٢٩‬ﻣﻦ ﺑﲔ ﳎﻤﻮﻉ ﻋـﺪﺩ‬
‫ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻳﻌﻘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻣﻊ ﺑﻨﻴﻬﻢ‪ ،‬ﻭﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻣﻊ ﺃﺑﻴﻪ ﰲ ﻣﻮﺿﻌﲔ‪ ،‬ﻭﺣﻮﺍﺭ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﺑﻨﻪ‪ ،‬ﻭﺍﳉﺰﺀ ﺍﻷﻛﱪ ﻣﻦ ﺣﻮﺍﺭ ﻟﻘﻤﺎﻥ ﻣﻊ ﺍﺑﻨـﻪ‪،‬‬
‫ﻭﺣﻮﺍﺭ ﺍﻻﺑﻦ ﺍﻟﻜﺎﻓﺮ ﻣﻊ ﻭﺍﻟﺪﻳﻪ‪.‬‬
‫‪ .٢‬ﺍﻟﻨﺼﺢ ﻭﺍﳌﺸﻮﺭﺓ‪ ،‬ﻛﺎﻥ ﻧﺼﻴﺐ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ﺑﻨﺴﺒﺔ )‪ (٪١٧.٦٥‬ﻣﻦ ﳎﻤﻮﻉ‬
‫ﻋﺪﺩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﻭﻫﻲ ﺣﻮﺍﺭ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ ﻋﻨﺪﻣﺎ ﻗﺺ ﺍﻟﺮﺅﻳﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﰲ ﺣﻮﺍﺭ ﺍﺑﻨـﺔ‬
‫ﺻﺎﺣﺐ ﻣﺪﻳﻦ ﻣﻊ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﰲ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺇﲰﺎﻋﻴﻞ‪.‬‬
‫‪ .٣‬ﺍﻟﻄﻠﺐ ‪-‬ﻃﻠﺐ ﺃﺧﺬ ﺍﻷﺥ ﻣﻦ ‪‬ﻗﺒ‪‬ﻞ ﺇﺧﻮﺓ ﻳﻮﺳﻒ‪ ،-‬ﻭﺟﺎﺀ ﰲ ﻣﻮﺿﻌﲔ ﺑﻨﺴﺒﺔ )‪(٪١١.٧٦‬‬
‫ﻣﻦ ﳎﻤﻮﻉ ﻋﺪﺩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﰲ ﺣﻮﺍﺭ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻭﺃﺑﻴﻬﻢ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‪ ،‬ﺍﻷﻭﻝ ﻃﻠﺒـﻬﻢ‬
‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬ﻭﺍﻟﺜﺎﱐ ﻃﻠﺐ ﺑﻨﻴﺎﻣﲔ‪.‬‬
‫‪ .٤‬ﺍﻻﻋﺘﺬﺍﺭ‪ ،‬ﰲ ﻣﻮﺿﻌﲔ ﺑﻨﺴﺒﺔ )‪ (٪١١.٧٦‬ﻣﻦ ﳎﻤﻮﻉ ﻋﺪﺩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﰲ ﺣـﻮﺍﺭ ﺇﺧـﻮﺓ‬
‫ﻳﻮﺳﻒ ﻣﻊ ﺃﺑﻴﻬﻢ‪ ،‬ﺍﻷﻭﻝ ﺍﻻﻋﺘﺬﺍﺭ ﻋﻦ ﻓﻘﺪ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻻﻋﺘﺬﺍﺭ ﻋﻦ ﻓﻘﺪ ﺑﻨﻴﺎﻣﲔ‪.‬‬
‫‪ .٥‬ﺍﻟﺘﻮﺑﺔ‪ ،‬ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺑﻨﺴﺒﺔ )‪ (٪٥.٨٨‬ﻣﻦ ﳎﻤﻮﻉ ﻋﺪﺩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﻭﺣﺼﻠﺖ ﰲ ﺍﳊﻮﺍﺭ‬
‫ﺑﲔ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻭﺃﺑﻴﻬﻢ‪ ،‬ﺍﻟﺬﻱ ﺑﻴﻨﻮﺍ ﻓﻴﻪ ﺗﻮﺑﺘﻬﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﳑﺎ ﻓﻌﻠﻮﺍ ﺑﺄﺧﻮﻳﻬﻢ ﻭﺃﺑﻴﻬﻢ‪.‬‬
‫‪ .٦‬ﺍﻻﻋﺘﺮﺍﻑ ﺑﻨﻌﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﻜﺮﻩ ﻋﻠﻴﻬﺎ‪ ،‬ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺑﻨﺴﺒﺔ )‪ (٪٥.٨٨‬ﻣﻦ ﳎﻤـﻮﻉ‬
‫ﻋﺪﺩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﻭﺣﺼﻞ ﰲ ﺍﳊﻮﺍﺭ ﺑﲔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﺑﻴﻪ‪ ،‬ﺑﻌﺪ ﺇﻟﺘﻘﺎﺋﻬﻢ‪.‬‬
‫‪ .٧‬ﺍﻟﺘﺜﺒﻴﺖ‪،‬ﻭﺑﺚ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﰲ ﺍﻟﻨﻔﺲ‪،‬ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺑﻨﺴﺒﺔ )‪ (٪٥.٨٨‬ﻣﻦ ﳎﻤـﻮﻉ ﻋـﺪﺩ‬
‫ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﰲ ﺣﻮﺍﺭ ﻋﻴﺴﻰ ﻣﻊ ﺃﻣﻪ ﺣﲔ ﺩﳍﺎ ﻋﻠﻰ ﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻐﺬﺍﺀ ﻭﻛﻴﻒ ﺗﺘﺼﺮﻑ ﻣﻊ ﻗﻮﻣﻬﺎ‪.‬‬
‫‪ .٨‬ﻃﻠﺐ ﺍﳌﺴﺎﻋﺪﺓ‪ ،‬ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺑﻨﺴﺒﺔ )‪ (٪٥.٨٨‬ﻣﻦ ﳎﻤﻮﻉ ﻋﺪﺩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﺣﺼﻞ ﰲ‬
‫ﺺ ﺃﺛﺮ ﺃﺧﻴﻬﺎ‪.‬‬
‫ﺍﳊﻮﺍﺭ ﺑﲔ ﺃﻡ ﻣﻮﺳﻰ ﻭﺃﺧﺘﻪ‪ ،‬ﻋﻨﺪﻣﺎ ﻃﻠﺒﺖ ﻣﻨﻬﺎ ﻗ ﱠ‬
‫‪ .٩‬ﺍﻟﻮﻋﻆ ﺣﻮﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺑﻨﺴﺒﺔ )‪ (٪٥.٨٨‬ﻣﻦ ﳎﻤـﻮﻉ ﻋـﺪﺩ‬
‫ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﺟﺎﺀ ﰲ ﺑﻘﻴﺔ ﺣﻮﺍﺭ ﻟﻘﻤﺎﻥ ﻣﻊ ﺍﺑﻨﻪ ﺍﻟﺬﻱ ﺍﺣﺘﻮﻯ ﻣﻮﺿﻮﻋ‪‬ﺎ ﺁﺧﺮ ﻫﻮ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ‪.‬‬

‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺃﺳﺲ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪:‬‬

‫ﲤﻴﺰ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺑﻘﻴﺎﻣﻪ ﻋﻠﻰ ﺃﺳﺲ ﻣﺘﻴﻨﺔ ﺗﺪﻓﻊ ﳓﻮ ﳒﺎﺡ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺑﻠﻮﻏﻪ ﺍﳍﺪﻑ‪ .‬ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻫﻮ ﺧﺎﺹ ﺑﺎﻷﺏ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﳉﺎﻧﺐ ﺍﻷﻛﱪ ﰲ ﲢﻘﻴﻘﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺧﺎﺹ ﺑﺎﻻﺑﻦ ﻭﻫﻮ ﺍﳌﺴـﺆﻭﻝ‬
‫ﻋﻦ ﻭﺟﻮﺩﻫﺎ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﺎﻡ ﻣﺸﺘﺮﻙ ﻳﻠﺰﻡ ﺣﺼﻮﻟﻪ ﻣﻦ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻣﻌ‪‬ﺎ‪.‬‬
‫‪ .١‬ﺃﺳﺲ ﺧﺎﺻﺔ ﺑﺎﻷﺏ‪:‬‬
‫‪ .١‬ﺣﻔﻆ ﻛﺮﺍﻣﺔ ﺍﻻﺑﻦ‪ :‬ﻣﻦ ﺃﻋﻈﻢ ﻣﻘﺎﺻﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻘﺮﻳـﺮ ﻭﺣﻔـﻆ ﻛﺮﺍﻣـﺔ‬
‫ﮑ گ ﮓ ﮔ ﮕ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﮜ‬ ‫ﺗﻌﺎﱃ‪ :‬ﭽ ﮏ ﮐ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻤﻮﻣ‪‬ﺎ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ‬
‫ﮝ ں ﮟ ﭼ]ﺍﻹﺳـﺮﺍﺀ ‪ ،[٧٠ :‬ﻭﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﳒﺪ ﺃﻥ ﺍﻟﻜﺮﺍﻣﺔ ﺃﺳﺎﺱ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺃﻏﻠـﺐ‬
‫ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﻓﻘﺪ ﻇﻬﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺣﻔﻆ ﺍﻵﺑﺎﺀ ﻟﻜﺮﺍﻣﺔ ﺍﻷﺑﻨﺎﺀ ﺣﱴ ﻣﻊ ﻋﺼﻴﺎ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﻳﻌﻘـﻮﺏ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻔﻈﻬﺎ ﺣﱴ ﻣﻊ ﻛﻔﺮﻫﻢ ﻛﻤﺎ ﻓﻌﻞ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﺑﻨﻪ‪ ،‬ﻷﻥ‬
‫ﻓﻴﻬﺎ ﺩﺍﻓﻊ ﳓﻮ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻭﺍﻟﻘﺒﻮﻝ‪.‬‬
‫‪ .٢‬ﺍﻹﺣﺎﻃﺔ ﺑﺎﻻﺑﻦ‪ :‬ﻳﺼﻮﻍ ﺷﺨﺼﻴﺔ ﺍﻻﺑﻦ ﻋﺪﺩ ﻣﻦ ﺍﳌﺆﺛﺮﺍﺕ‪ ،‬ﻭﲢﻴﻂ ‪‬ﺎ ﻇـﺮﻭﻑ ﳐﺘﻠﻔـﺔ‪،‬‬
‫ﺗ‪‬ﺸﻜﻞ ﺗﻔﻜﲑﻩ ﻭﺗﺘﺤﻜﻢ ﰲ ﻓﻬﻤﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ‪ .‬ﻭﺍﻷﺏ ﺍﻟﺬﻱ ﳛﺮﺹ ﻋﻠﻰ ﻓﻬﻢ ﺍﻻﺑﻦ ﻻﺑﺪ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﳏﻴﻄﹰﺎ ﺑﻜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺆﺛﺮ ﻓﻴﻪ‪ ،‬ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ ﻭﻓﻖ ﺧﻠﻔﻴﺘﻪ ﻭﻣﺎ ﻳﺘﻄﻠﺒـﻪ ﺍﳌﻮﻗـﻒ‪،‬‬
‫ﻭﻟﻌﻞ ﺃﻭﺿﺢ ﻣﺜﺎﻝ ﳍﺬﺍ ﺍﻷﺏ ﻫﻮ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺣﻮﺍﺭﻩ ﻣﻊ ﺃﺑﻨﺎﺋﻪ ﻋﻠﻰ ﺍﺧـﺘﻼﻓﻬﻢ‬
‫ﻼ ﻣﻨﻬﻢ ﲟﺎ ﻳﻨﺎﺳﺒﻪ‪ ،‬ﻣﺘﻔﻬﻤ‪‬ﺎ ﺍﻟﻔﺮﻭﻕ ﺑﻴﻨـﻬﻢ‪،‬‬
‫ﻼ ﻋﻠﻰ ﺇﺣﺎﻃﺘﻪ ‪‬ﻢ‪ ،‬ﻓﻘﺪ ﻋﺎﻣﻞ ﻛ ﹰ‬
‫)ﺻﺎﱀ ﻭﻋﺎﺻﻲ(‪ ،‬ﺩﻟﻴ ﹰ‬
‫ﻭﺣﺎﺟﺔ ﻛﻞ ﻣﻨﻬﻢ‪.‬‬
‫‪ .٣‬ﻋﺪﻡ ﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﺎﻻﺑﻦ‪ :‬ﻋﻠﻰ ﺍﻷﺏ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻝ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻻﺑﻦ ﺃﻥ ﻳ‪‬ﻈﻬﺮ ﺗﻘﺪﻳﺮﻩ ﻟـﻪ‪،‬‬
‫ﻭﺗﺰﺩﺍﺩ ﺍﳊﺎﺟﺔ ﻟﺬﻟﻚ ﰲ ﺣﺎﻝ ﺗﻔﻮﻕ ﺍﻻﺑﻦ ﻋﻠﻴﻪ ﰲ ﺍﻟﻌﻠﻢ؛ ﻷﻥ ﺇﺣﺴﺎﺱ ﺍﻻﺑﻦ ‪‬ﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻳﺪﻓﻌﻪ ﳓﻮ‬
‫ﺍﻟﺮﻏﺒﺔ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ‪ ،‬ﻭﻗﺪ ﺩﻓﻌﺖ ﺍﺳﺘﻬﺎﻧﺔ ﺁﺯﺭ ﲟﺎ ﻋﻨﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﻌﻠﻢ‬
‫ﻭﻋﺪﻡ ﺍﺳﺘﺠﺎﺑﺘﻪ ﻟﺪﻋﻮﺗﻪ‪ ،‬ﺇﱃ ﺗﺮﻙ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻪ ﻭﺍﻟﺒﻌﺪ ﻋﻨﻪ‪.‬‬
 ‫‪ .٢‬ﺃﺳﺲ ﺧﺎﺻﺔ ﺑﺎﻻﺑﻦ‪:‬‬
‫‪ .١‬ﺍﻟﻄﺎﻋﺔ ﰲ ﺍﳊﻖ‪ :‬ﻣﻦ ﻭﺍﺟﺐ ﺍﻟ ‪‬ﱪ ﺃﻥ ﻳﻄﻴﻊ ﺍﻻﺑﻦ ﺃﺑﺎﻩ ﰲ ﻛﻞ ﻣﺎ ﻳﺄﻣﺮ ﺑـﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳـﺄﻣﺮﻩ‬
‫ﲟﻌﺼﻴﺔ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﳚﺐ ﻋﻠﻴﻪ ﻋﺪﻡ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺣﺼﻞ ﰲ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺠﺐ ﻷﻣﺮ ﺃﺑﻴﻪ ﺑﻌﺒﺎﺩ‪‬ﺎ‪ .‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﺿﺮﺏ ﺇﲰﺎﻋﻴﻞ‬ ‫ﻣﻊ ﺃﺑﻴﻪ ﺣﻮﻝ ﺍﻷﺻﻨﺎﻡ ﺍﻟﱵ ﻳﻌﺒﺪﻫﺎ‪ ،‬ﺣﻴﺚ ﱂ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ﹺ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺭﻭﻉ ﺍﻷﻣﺜﻠﺔ ﻟﻄﺎﻋﺔ ﺍﻷﺏ ﰲ ﺍﳊﻖ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﺃﻣﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،-‬ﻣﻊ ﺷﺪﺓ ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬
‫ﻃﻠﺒﻪ ﺃﺑﻮﻩ ﻭﻫﻮ ﺫﲝﻪ‪.‬‬
‫‪ .٢‬ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺴﺮﻳﻌﺔ‪ :‬ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﻭﺻﻮﻝ ﺍﳊﻮﺍﺭ ﻟﻠﻨﺘﻴﺠﺔ ﺍﳌﻄﻠﻮﺑﺔ ﺍﻻﺳـﺘﺠﺎﺑﺔ‬
‫ﺍﻟﺴﺮﻳﻌﺔ ﻣﻦ ﺍﻻﺑﻦ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻔﻌﻞ ﺃﻭ ‪‬ﻤﺎ ﻣﻌ‪‬ﺎ‪ ،‬ﻭﺍﻷﺧﲑﺓ ﻫﻲ ﺃﻋﻼﻫﺎ ﺭﺗﺒﺔ ﻭﺃﻓﻀـﻠﻬﺎ‬
‫ﻭﻗﻌ‪‬ﺎ ﰲ ﻧﻔﺲ ﺍﻷﺏ‪ ،‬ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‪ ،‬ﻋﻨـﺪﻣﺎ‬
‫ﻼ ﻛﻤﺎ ﻳﺪﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﭽﭑ ٻ ﭓ‬ ‫ﭼ‪ ،‬ﻭﺍﺳﺘﺠﺎﺏ ﻓﻌ ﹰ‬ ‫ﻻ‪ :‬ﭽ‬
‫ﺍﺳﺘﺠﺎﺏ ﻷﺑﻴﻪ ﻗﻮ ﹰ‬
‫ﭔﭼ ]ﺍﻟﺼﺎﻓﺎﺕ ‪ ،[١٠٣ :‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﺧﺖ ﻣﻮﺳﻰ ﺣﻴﻨﻤﺎ ﺃﻣﺮ‪‬ﺎ ﺃﻣﻬﺎ ﺑﺘﺘﺒﻊ ﺃﺛﺮﻩ ﻓﻔﻌﻠﺖ‪.‬‬
‫‪ .٣‬ﺍﻟﺘﻮﺍﺿﻊ ﻟﻸﺏ‪ :‬ﻗﺪ ﻳﺼﻞ ﺍﻻﺑﻦ ﻟﺪﺭﺟﺔ ﻣﻦ ﺍﳌﱰﻟﺔ ﺃﻭ ﺍﻟﻌﻠﻢ ﺗﻔﻮﻕ ﺍﻷﺏ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊـﺎﻝ‬
‫ﻋﻠﻰ ﺍﻻﺑﻦ ﺃﻥ ﻳﺴﻠﻚ ﺍﻟﺘﻮﺍﺿﻊ ﻣﻊ ﺍﻷﺏ‪ ،‬ﻓﻬﻮ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟ ‪‬ﱪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﰲ ﺍﳊـﻮﺍﺭ ﺃﺩﻋـﻰ‬
‫ﻟﻘﺒﻮﻝ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻻﺑﻦ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺷﺪﻳﺪ ﺍﻟﺘﻮﺍﺿﻊ ﻣﻊ ﺃﺑﻴﻪ ﻋﻠﻰ ﺷﺪﺓ ﻣﺎ ﻛـﺎﻥ‬
‫ﻣﻦ ﺃﺑﻴﻪ ﻣﻦ ﺍﺳﺘﻜﺒﺎﺭ‪ ،‬ﻭﺻﺪﻭﺩ‪ ،‬ﻭﻛﻔﺮ ﺑﺎﷲ ﺗﻌﺎﱃ؛ ﺭﻏﺒﺔ ﰲ ﺍﺳﺘﺠﺎﺑﺘﻪ ﻟﺪﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫‪ .٣‬ﺃﺳﺲ ﻋﺎﻣﺔ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪:‬‬
‫‪ .١‬ﺍﻟﺘﻨﻮﻉ ﰲ ﺍﳋﻄﺎﺏ ﻭﻓﻖ ﻣﺎ ﳛﺘﺎﺟﻪ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ‪ ،‬ﻓﻬﺬﺍ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ﻳﻘـﻒ‬
‫ﻣﻮﻗﻔﲔ ﳐﺘﻠﻔﲔ ﻣﻮﻗﻒ ﺍﻻﺑﻦ ﺍﳌﺆﻣﻦ ﻣﻊ ﺍﻷﺏ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻣﻮﻗﻒ ﺍﻷﺏ ﺍﳌﺆﻣﻦ ﻣﻊ ﺍﻻﺑـﻦ ﺍﳌـﺆﻣﻦ‪،‬‬
‫ﻓﻴﺘﻨﻮﻉ ﺧﻄﺎﺑﻪ ﻣﻌﻬﻤﺎ ﻭﻓﻖ ﻣﺎ ﻳﻨﺎﺳﺐ ﻛﻼ ﻣﻨﻬﻤﺎ‪.‬‬
‫‪ .٢‬ﺍﳉﻤﻊ ﺑﲔ ﺇﻗﻨﺎﻉ ﺍﻟﻌﻘﻞ ﻭﺍﺳﺘﺜﺎﺭﺓ ﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﻟﻘﻤﺎﻥ ﰲ ﺣﻮﺍﺭﻩ ﻣﻊ ﺍﺑﻨﻪ‪ ،‬ﻓﻬـﻮ ﺇﱃ‬
‫ﺟﺎﻧﺐ ﺇﺛﺒﺎﺕ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺧﻼﻝ ﺿﺮﺏ ﺍﳌﺜﻞ ﺍﳊﺴﻲ‪ ،‬ﺍﺳﺘﺜﺎﺭ ﻋﺎﻃﻔﺔ ﺍﻟﺒﻨﻮﺓ ﻣﻦ ﺧﻼﻝ ﻧﺪﺍﺋـﻪ‬
‫ﺑﻴﺎ ﺑﲏ‪ ،‬ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺤﺒﺐ ﻟﻪ ﻭﺍﻟﺘﻠﻄﻒ‪.‬‬
‫‪ .٣‬ﺍﻟﺘﻤﺴﻚ ﺑﻠﲔ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ﺍﳊﺴﻦ‪ ،‬ﺣﱴ ﻣﻊ ﺍﻻﺑﻦ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﺃﻭ ﺍﻷﺏ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻓﺄﺷﺪ ﻣـﺎ‬
‫ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ ﺍﻟﻜﺎﻓﺮ ﺍﻻﻓﺘﺮﺍﻕ ﻋﻠﻰ ﻃﻴﺐ‪ ،‬ﰲ ﺣﲔ ﻗﺪ ﺗﻨﺘﻬﻲ ﺑﻌﺾ ﺍﳊﻮﺍﺭﺍﺕ ﺍﻷﺧﺮﻯ‬
‫‪-‬ﻏﲑ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪-‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﺠﺎﺝ)‪ (١‬ﺃﻭ ﺑﺎﳌﻮﺍﺟﻬﺔ‪،‬ﻛﻤﺎ ﰲ ﺣـﻮﺍﺭ ﻣﻮﺳـﻰ ﻣـﻊ‬
‫ﻓﺮﻋﻮﻥ‪.‬‬
‫‪ .٤‬ﺍﺧﺘﻴﺎﺭ ﺍﻷﻟﻔﺎﻅ ﺍﻷﻛﺜﺮ ﻣﻨﺎﺳﺒﺔ ﻟﻠﻤﻘﺎﻡ ﻭﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﻭﻗﻌ‪‬ﺎ ﰲ ﺍﻟﻨﻔﺲ‪ :‬ﻗﻮﻝ ﺍﻷﺏ ﻻﺑﻨﻪ‬
‫"ﺃﻭﺻﻴﻚ ﺑﻜﺬﺍ" ﻛﻤﺎ ﰲ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻳﻌﻘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻣﻊ ﺑﻨﻴﻬﻢ ﺃﻛﺜﺮ ﺗﻘﺒﻼ ﻋﻨﺪ ﺍﻻﺑـﻦ‬
‫ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﺳﺘﺠﺎﺑﺘﻪ‪ ،‬ﻣﻦ ﻗﻮﻟﻪ "ﺁﻣﺮﻙ ﺑﻜﺬﺍ"؛ ﻷﻥ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﳊﺮﺹ ﺍﳌﺼﺤﻮﺏ ﺑـﺎﻟﺘﻮﺩﺩ‪ .‬ﻗـﻮﻝ‬
‫ﺲ ﺍﻟﺬﻱ ﻫﻮ ﺃﻟﻄﻒ ﻣﻦ ﺍﳌﻌﺎﻗﺒﺔ‪ .‬ﻭﻣﻦ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺑﻴﻪ‪ :‬ﭽڱ ﮛ ﮜ ﮝ ںﭼ‪ .‬ﺃﺗﻰ ﺑﻠﻔﻆ ﺍ ﹶﳌ ‪‬‬
‫ﺍﺧﺘﻴﺎﺭ ﺍﻟﻠﻔﻆ ﺍﳌﻨﺎﺳﺐ ﻟﻠﺤﻮﺍﺭ ﻣﺎ ﻋﺒ‪‬ﺮﺕ ﺑﻪ ﺃﻡ ﻣﻮﺳﻰ ﻋﻨﺪ ﻃﻠﺒﻬﺎ ﻣﻦ ﺍﺑﻨﺘﻬﺎ ﺍﻟﺒﺤﺚ ﻋـﻦ ﺃﺧﻴﻬـﺎ‬
‫ﺑﺎﻟ ﹶﻘﺼ‪‬ﺺ ﻭﻫﻮ ﺗﺘﺒﻊ ﺍﻷﺛﺮ‪ ،‬ﻭﱂ ﺗﻘﻞ ﺍﻧﻈﺮﻱ ﺃﻳﻦ ﻳﺬﻫﺐ؛ ﻷﻥ ﺗﺘﺒﻊ ﺍﻷﺛﺮ ﻳﻜـﻮﻥ ﺃﺷـﺪ ﰲ ﺍﻟﻄﻠـﺐ‬
‫ﻭﺍﻟﺒﺤﺚ‪.‬‬
‫‪ .٥‬ﺍﺳﺘﺨﺪﺍﻡ ﻛﻠﻤﺎﺕ ﻣﻌﻴﻨﺔ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ ﻛﻠﻤﺔ ﺑﲏ؛ ﻓﻠﻢ ﻳﺮﺩ ﺗﺴﻤﻴﺔ ﺍﻻﺑﻦ ﺑﺎﲰـﻪ ﺇﻻ‬
‫ﻣﻦ ﺁﺯﺭ ﻻﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫‪ .٦‬ﺣﻖ ﺍﳊﻮﺍﺭ ﻣﺘﺎﺡ ﻟﻜﻞ ﻓﺮﺩ ﰲ ﺍﻷﺳﺮﺓ‪ ،‬ﺳﻮﺍﺀ ﺍﻵﺑﺎﺀ ﺃﻭ ﺍﻷﺑﻨﺎﺀ ﺫﻛـﻮﺭ‪‬ﺍ ﻭﺇﻧﺎﺛﹰـﺎ‪ ،‬ﺍﻟﺼـﺎﱀ‬
‫ﻭﺍﻟﻌﺎﺻﻲ ﺑﻞ ﺣﱴ ﺍﻟﻜﺎﻓﺮ‪.‬‬
‫‪ .٧‬ﺃﳘﻴﺔ ﺍﻟﻮﻗﺖ ﻭﺍﳌﻜﺎﻥ ﰲ ﺍﳊﻮﺍﺭ؛ ﻷﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ ﳌﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﺃﻭ ﺍﳌﻨﺎﺳـﺐ‬
‫ﻟﻄﺮﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﺍﳌﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ ﳌﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﺃﻭ ﻟﻄﺮﰲ ﺍﳊﻮﺍﺭ ﻗﺮﺑ‪‬ﺎ ﻭﺑﻌﺪ‪‬ﺍ‪ ،‬ﺃﺩﻋﻰ ﻟﻠﺘـﺄﺛﲑ‬
‫ﻭﺍﻹﻗﻨﺎﻉ‪ ،‬ﻭﻗﺪ ﻇﻬﺮﺕ ﺃﳘﻴﺔ ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ﻟﻠﺤﻮﺍﺭ ﻣﻊ ﺃﺑﻴﻬﻢ‪ ،‬ﻭﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﳌﻜﺎﻥ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﻳﻮﺳﻒ ﻋﻨﺪﻣﺎ ﺭﻓﻊ ﺃﺑﻮﻳﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﺭﻓﻌ‪‬ـﺎ ﻟﺸـﺄ‪‬ﻤﺎ‪ ،‬ﻭﺗﻘﺮﻳﺒ‪‬ـﺎ‬
‫ﳌﻜﺎ‪‬ﻤﺎ ﻣﻨﻪ‪.‬‬
‫‪ .٨‬ﺍﻟﻌﻼﻗﺔ ﺍﻟﻮﻃﻴﺪﺓ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺿﺮﻭﺭﻳﺔ ﳊﺼﻮﻝ ﺍﻟﺘﻘﺎﺭﺏ ﰲ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪ ،‬ﺃﻭ ﻗﺒﻮﻝ‬
‫ﺍﻟﻨﺼﺢ ﻭﺍﻻﻗﺘﻨﺎﻉ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﻮﻳﺔ ﺍﳌﺆﺛﺮﺓ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻋﻼﻗﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻊ ﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻋﻼﻗﺔ ﻳﻮﺳﻒ ﻣﻊ ﺃﺑﻴﻪ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪.‬‬
‫‪ .٩‬ﺍﻟﺘﻨﻮﻉ ﰲ ﺃﺳﺎﻟﻴﺐ ﺍﳊﻮﺍﺭ ﺑﻐﻴﺔ ﺍﻹﻗﻨﺎﻉ ﺃﻭ ﺗﻘﺮﻳﺐ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻷﳘﻴﺔ ﻫﺬﻩ ﺍﻷﺳـﺎﻟﻴﺐ‬
‫ﺃﹸﻓﺮﺩﺕ ﻋﻦ ﺍﻷﺳﺲ ﻛﺠﺰﺀ ﻣ‪‬ﺴﺘﻘﻞ ﻣﻦ ﺃﺟﺰﺍﺀ ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻛﻤﺎ ﺳﻴﺄﰐ‪.‬‬

‫)‪ (١‬ﺍﻟﻠﺠﺎﺝ ﻫﻮ ﺍﳋﺼﻮﻣﺔ ﻭﺍﻟﺘﱠﻤﺎﺩ‪‬ﻱ ﰲ ﺍﻷَﻣﺮ ﻭﻟﻮ ﺗ‪‬ﺒﱠﻴ ‪‬ﻦ ﺍ ﹶ‬

‫ﳋ ﹶﻄﹶﺄ‪) ،‬ﳏﻤ‪‬ﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬‬
‫ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ‪.(١٧٩‬‬
 ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻫﻢ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪:‬‬
‫ﻳﺘﻨﻮﻉ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﺳﺎﻟﻴﺐ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻓﻖ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ‪ ،‬ﰲ‬
‫ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﺍﳍﺪﻑ ﺍﳌﺮﺟﻮ ﻣﻦ ﺍﳊﻮﺍﺭ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻨﺎﺳﺐ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻭﳛﺘﺎﺟﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ‬
‫ﺍﳌﻄﻠﻮﺑﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻹﻗﻨﺎﻉ ﺃﻭ ﺗﻘﺮﻳﺐ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪.‬‬
‫ﻭﻗﺪ ﺍﺣﺘﻮﺕ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻭﺗﻜﺮﺭ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ‪،‬‬
‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻋﺮﺽ ﻷﻫﻢ ﻫﺬﻩ ﺍﻷﺳﺎﻟﻴﺐ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﻒ ‪‬ﺎ‪ ،‬ﻭﺍﻟﻔﺎﺋﺪﺓ ﺍﳌﺮﺟﻮﺓ ﻣﻨﻬﺎ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ‬
‫ﺍﻷﺑﻨﺎﺀ‪:‬‬
‫‪ .١‬ﺍﻻﺳﺘﻔﻬﺎﻡ‪:‬‬
‫ﻫﻮ ﻃﻠﺐ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻗﺪ ﳜﺮﺝ ﻋﻦ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ–ﻭﻫﻮ ﻃﻠﺐ ﺍﻟﻔﻬﻢ‪ -‬ﻓﻴﻜﻮﻥ ﺍﺳﺘﻔﻬﺎﻡ ﺍﻟﻌﺎﻟ‪‬ﻢ‬
‫ﺑﺎﻟﺸﻲﺀ ﻣﻊ ﻋﻠﻤﻪ ﺑﻪ)ﻟﻐﺮﺽ(‪...‬ﻭﺍﻷﻏﺮﺍﺽ ﺍﻟﱵ ﳜﺮﺝ ﺇﻟﻴﻬﺎ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﺍﻹﺛﺒﺎﺕ‪ ،‬ﺍﻟﺘﻘﺮﻳﺮ‪،‬‬
‫ﺍﻷﻣﺮ‪ ،‬ﺍﻹﻧﻜﺎﺭ‪ ،‬ﺍﻟﺘﺤﺬﻳﺮ‪ ،‬ﺍﻟﺘﻌﺠﺐ‪.(١)...‬‬
‫ﻣﻦ ﺃﻣﺜﻠﺘﻪ‪ :‬ﺍﺳﺘﻔﻬﺎﻡ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻣﻦ ﺃﺑﻴﻬﻢ ﻋﻦ ﺳﺒﺐ ﻣﻨﻌﻪ ﺇﺭﺳﺎﻝ ﻳﻮﺳﻒ ﻣﻌﻬﻢ ﭽ ۆ ﯚ ۈ ﯜ‬
‫ٷ ۋﭼ ‪ .‬ﻭﺍﺳﺘﻔﻬﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺃﺑﻴﻪ ﻣﻨﻜﺮﺍ ﻓﻌﻠﻪ‪ :‬ﭽ ﭗ ﭘ ﭙڀﭼ‪.‬‬
‫ﻭﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻹﻧﻜﺎﺭ‪ .‬ﺃﻭ ﺇﺛﺎﺭﺓ ﻟﻼﻧﺘﺒﺎﻩ‪ ،‬ﻓﻼ‬
‫ﺴ‪‬ﺘ ﹾﻔﻬ‪‬ﻢ ﻋﻨﻪ‪ .‬ﻭﻓﻴﻪ ﺗﺸﻮﻳﻖ ﳓﻮ ﺃﳘﻴﺔ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻠﻮﻣ‪‬ﺎ ﺳﻠﻔﹰﺎ ﻟﺪﻯ‬‫ﺗﻨﺸﻐﻞ ﺍﳊﻮﺍﺱ ﺑﻐﲑ ﺍ ﹸﳌ ‪‬‬
‫ﺍﻷﺏ ﺃﻭ ﺍﻻﺑﻦ‪.‬‬
‫ﺠ ﹸﺔ‪:‬‬
‫ﳊ‪‬‬‫‪ .٢‬ﺍ ﹸ‬
‫ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ)‪ ،(٢‬ﻭﻫﻲ ﻣﺎ ﺩ ﱠﻝ ﺑﻪ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﺪﻋﻮﻯ)‪.(٣‬‬
‫ﻭﻫﻲ ﺃﺳﻠﻮﺏ ﻟﻺﻗﻨﺎﻉ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﳏﺴﻮﺳﺔ‪ ،‬ﺃﻭ ﻋﻘﻠﻴﺔ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺃ‪‬ﺎ‬
‫ﻛﺎﻧﺖ ﳏﺴﻮﺳﺔ‪ ،‬ﻟﻜﻮﻥ ﺍﳊﺠﺔ ﺍﳊﺴﻴﺔ ﺃﻛﺜﺮ ﺇﻗﻨﺎﻋﺎ‪ ،‬ﻓﻬﻲ ﺃﻗﺮﺏ ﻟﺴﻤﻊ ﻭﺑﺼﺮ ﺍﳌﹸﺤﺎﻭﺭ‪ .‬ﻭﻣﺜﺎﻟﻪ‬
‫ﺍﺳﺘﺪﻻﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﺑﺄ‪‬ﺎ ﻣﻦ ﺻﻨﻊ ﺃﻳﺪﻱ ﺃﺑﻴﻪ ﻭﻗﻮﻣﻪ‪ ،‬ﻛﻤﺎ‬
‫ﺍﺳﺘﺪﻝ ﺑﻌﺪﻡ ﲰﺎﻋﻬﺎ ﺃﻭ ﺭﺅﻳﺘﻬﺎ ﻓﻘﺎﻝ‪ :‬ﭽ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ ﭽ ڇ ﭿﭼ‪ ،‬ﻛﺬﻟﻚ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﻘﻤﻴﺺ ﰲ ﺣﻮﺍﺭ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻣﻊ ﺃﺑﻴﻬﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﭽ ﭽ ڇ ﭿ ﮀ ﮁﭼ‪،‬‬
‫ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻌﲑ ﻭﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻋﻠﻰ ﺻﺪﻕ ﻣﺎ ﺃﺧﱪﻭﺍ ﺑﻪ ﺃﺑﻴﻬﻢ‪ :‬ﭽڱ ﮛ ﮜ ﮝ ں ﮟ ڻ‬

‫)‪ (١‬ﺃﲪﺪ ﻣﻄﻠﻮﺏ‪ ،‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٠‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٨‬‬
‫)‪ (٣‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺍﳌﺮﻋﺸﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺹ‪.١٤٥‬‬
 ‫ﮡ ﭨﭼ‪.‬‬
‫‪ .٣‬ﺍﻟﻨﺪﺍﺀ‪:‬‬
‫ﻭﻫﻮ ﺍﻟﺘﺼﻮﻳﺖ ﺑﺎﳌﹸﻨﺎﺩﻯ ﻟﻴﻘﺒﻞ‪ ،‬ﺃﻭ ﻫﻮ ﻃﻠﺐ ﺇﻗﺒﺎﻝ ﺍﳌﺪﻋﻮ ﺇﱃ ﺍﻟﺪﺍﻋﻲ)‪.(١‬ﻭﻗﺪ ﻳﺄﰐ ﻣ‪‬ﺼ ﱠﺪﺭ‪‬ﺍ‬
‫ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ‪ ،‬ﺃﻭ ﺧﻼﳍﺎ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺒﻌﻴﺪ‪ ،‬ﻭﻗﺪ ﻳﻨﺎﺩﻯ ﺍﻟﻘﺮﻳﺐ ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﻫﻴﺎ‪ ،‬ﺃﻭ ﻏﺎﻓﻼ‪-‬‬
‫ﻼ ﻟﻪ ﻣﻨـﺰﻟﺔ ﺍﻟﺒﻌﻴﺪ‪،-‬ﻭﻗﺪ ﻳﻨﺎﺩﻯ ﺍﻟﻘﺮﻳﺐ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﺴﺎﻩ‪ ،‬ﻭﻻ ﻏﺎﻓﻞ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻄﺎﺏ‬ ‫ﺗﻨـﺰﻳ ﹰ‬
‫ﺍﳌﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻨﺪﺍﺀ ﰲ ﳏﻞ ﺍﻻﻋﺘﻨﺎﺀ ﺑﺸﺄﻥ ﺍ ﹸﳌﻨﺎﺩﻯ‪...‬ﻭﻣﻦ ﺃﻏﺮﺍﺿﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺘﺄﺳﻒ‪ ،‬ﺃﻭ‬
‫ﺤﺰ‪‬ﻥ‪ ،‬ﺃﻭ ﻟﻠﺘﻜﺮﱘ ﻭﺍﻟﺘﻠﻄﻒ‪.‬‬‫ﻟﻠﺘﻠﻬﻒ‪ ،‬ﺃﻭ ﻟﻠﺘﻨﺒﻴﻪ)‪.(٢‬ﺃﻭ ﻟﻠ‪‬ﺘ ‪‬‬
‫ﻭﻗﺪ ﺣﺼﻞ ﺍﻟﻨﺪﺍﺀ ﰲ ﺁﻳﺎﺕ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻣﺼﺎﺣﺒ‪‬ﺎ ﻟﻮﺻﻒ ﺍﻟﺒﻨﻮﺓ ﻣﺼﻐﺮ‪‬ﺍ‪ ،‬ﺇﻓﺮﺍﺩﺍ‪،‬‬
‫ﻭﲨﻌ‪‬ﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺼﺎﺣﺒ‪‬ﺎ ﻟﻮﺻﻒ ﺍﻷﺑﻮﺓ‪ ،‬ﺇﻓﺮﺍﺩﺍ‪ ،‬ﻭﲨﻌ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﻳﺎ ‪‬ﺑ‪‬ﻨﻲﱠ‪ :‬ﭽ ہ ﮨ ﮩ‬
‫ﭼ‪ ،‬ﻳﺎ ﺃﺑﺎﻧﺎ‪ :‬ﭽ ڦ ﭯ ﭰﭱﭼ ‪.‬‬ ‫ﺖ‪ :‬ﭽ‬‫ﭼ‪ ،‬ﻳﺎ ‪‬ﺑﹺﻨ ﱠﻲ‪ :‬ﭽ ں ﮟ ڻ ﮡ ﭨ ﭩﭼ‪ ،‬ﻳﺎ ﺃﺑ ‪‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﻟﻨﺪﺍﺀ ﺍﻷﺳﻒ‪ ،‬ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ‪ :‬ﭽ ﯡ ۉ ﯣ ﭼ‪ ،‬ﺩﻻﻟﺔ ﻋﻠﻰ‬
‫ﺍﻟﺘﻌﺠﺐ؛ ﻷﻥ ﺍﻷﺳﻒ ﻻ ﻳﻨﺎﺩﻯ‪ ،‬ﻭﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻨﺪﺍﺀ ﻟﻸﺷﺨﺎﺹ)‪.(٣‬‬
‫ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﺪﺍﺀ ﰲ ﺍﳊﻮﺍﺭ ﻣﻊ ﺣﻀﻮﺭ ﺍﳌﹸﻨﺎﺩﻯ‪ ،‬ﻣﺴﺘﻌﻤﻞ ﳎﺎﺯﹰﺍ ﰲ ﻃﻠﺐ ﺣﻀﻮﺭ ﺍﻟﺬﻫﻦ‬
‫ﻟﻮﻋﻲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻟﻪ ﺃﳘﻴﺔ ﺧﺎﺻﺔ ﰲ ﺣﻮﺍﺭ ﺍﻷﺏ ﻣﻊ ﺍﻻﺑﻦ‪ ،‬ﻓﺎﻟﻨﺪﺍﺀ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ‪ ،‬ﺍﻛﺘﻔﻰ‬
‫ﺑﺄﺩﺍﺓ ﺍﻟﻨﺪﺍﺀ )ﻳﺎ( ﻣﻊ ﻟﻔﻆ ﺍﻟﺒﻨﻮﺓ ﻣ‪‬ﺼﻐﺮ‪‬ﺍ‪ ،‬ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﶈﺒﺔ ﻭﺇﺧﻼﺹ ﺍﻟﻨﺼﺢ‪ ،‬ﻭﺗﻨﺒﻴﻬ‪‬ﺎ ﻋﻠﻰ ﺷﺪﺓ ﻗﹸﺮﺏ‬
‫ﻣﻜﺎﻧﺔ ﺍﻻﺑﻦ ﻣﻦ ﺍﻷﺏ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺃﻏﺮﺍﺽ ﺍﻟﺘﺼﻐﲑ‪-‬ﻛﻠﻤﺔ ﺑﲏ‪ -‬ﲝﺴﺐ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﻤﺮﺓ‬
‫ﻳﻜﻮﻥ ﻟﻠﺘﻜﺮﱘ ﻭﺍﻟﺘﻠﻄﻒ‪-‬ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﻟﻘﻤﺎﻥ ﻣﻊ ﺍﺑﻨﻪ‪ ،-‬ﻭﻣﺮﺓ ﻳﻜﻮﻥ ﻹﻇﻬﺎﺭ ﺍﳊﺰﻥ‪-‬ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﻧﻮﺡ ﻣﻊ ﺍﺑﻨﻪ‪ ،-‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻹﻇﻬﺎﺭ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﲪﺔ ‪-‬ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﺑﻨﻪ‪.-‬‬
‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻓﺈﻥ ﺃﳘﻴﺔ ﺍﻟﻨﺪﺍﺀ ﺍﳌﺼﺎﺣﺐ ﻟﻠﻔﻆ ﺍﻷﺑﻮﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﳌﻌﺘﺎﺩ ﰲ ﺧﻄﺎﺏ ﺍﻷﺑﻨﺎﺀ‬
‫ﻣﻊ ﺍﻵﺑﺎﺀ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺄﰐ ﰲ ﺣﻮﺍﺭ ﺍﻷﺑﻨﺎﺀ ﻣﻊ ﺍﻵﺑﺎﺀ‪-‬ﰲ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ‪ -‬ﺟﺎﻓﹰﺎ ﻣﻌﺘﺎﺩ‪‬ﺍ ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﻊ ﺍﻷﺏ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﺑﻞ ﺩﻝ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﺻﺪﻭﺭﻩ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ﺑﻨﱪﺓ ﺍﻟﺼﻮﺕ ﺍﻟﱵ ﺗﻨﺎﺳﺐ ﻣﻮﺿﻮﻉ‬
‫ﺍﳊﻮﺍﺭ‪ ،‬ﻭﲟﺎ ﻳﻮﺍﻓﻖ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻛﺎﻻﺳﺘﻌﻄﺎﻑ ﻭﺍﻟﺘﻮﺳﻞ ﰲ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ‬
‫ﺃﺑﻴﻪ‪ ،‬ﻭﺍﻟﺘﻮﻗﲑ ﰲ ﺣﻮﺍﺭ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻟﻨﺪﺍﺀ ﻗﺪ ﻳﺘﻜﺮﺭ ﰲ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﺍﻟﻮﺍﺣﺪ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﻛﻤﺎ ﺣﺼﻞ ﰲ ﺣﻮﺍﺭ ﻟﻘﻤﺎﻥ‬

‫)‪ (١‬ﺃﲪﺪ ﻣﻄﻠﻮﺏ‪ ،‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٦٥٨‬‬
‫)‪ (٢‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٤٦‬‬
‫)‪ (٣‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪.٣٥٣‬‬
‫ﻣﻊ ﺍﺑﻨﻪ‪ ،‬ﻭﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺩﻻﻟﺔ ﻋﻠﻰ ﻓﺮﻁ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺷﺪﺓ ﺍﳊﺮﺹ‪،‬‬
‫ﻭﺇﻋﺎﺩﺓ ﺗﻨﺸﻴﻂ ﺍﻟﺴﺎﻣﻊ‪.‬‬
‫‪ .٤‬ﺍﻟﺘﺪﺭﺝ‪:‬‬
‫ﻳ‪‬ﻘﺼﺪ ﺑﻪ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺘﺼﺎﻋﺪﻱ ﰲ ﺇﻛﺴﺎﺏ ﺍﻟﻔﺮﺩ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ؛ ﻷﻥ ﺍﻟﻨﻔﻮﺱ ﺗﻨﻔﺮ ﻋﻦ ﺗـﺮﻙ‬
‫ﺍﳌﺄﻟﻮﻑ‪ ،‬ﻭﺗﺴﺘﺼﻌﺐ ﺍﻹﳌﺎﻡ ﺑﻜﻞ ﺍﻷﻣﻮﺭ)‪ ،(١‬ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻳﻜﻮﻥ ﺍﻟﺘﺪﺭﺝ ﰲ ﻋﺮﺽ ﺍﳌﻮﺿـﻮﻉ ﺇﺫﺍ‬
‫ﺍﺣﺘﻮﻯ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﻣﺜﺎﻟﻪ ﺣﻮﺍﺭ ﻟﻘﻤﺎﻥ ﻣﻊ ﺍﺑﻨﻪ ﺣﻴﺚ ﺍﻧﺘﻘﻞ ﻣﺘﺪﺭﺟ‪‬ﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﻋـﻦ‬
‫ﺗﻮﺣﻴﺪ ﺍﷲ ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﱃ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﰒ ﺍﻷﺧﻼﻕ)‪ .(٢‬ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﻟﺘﺪﺭﺝ ﰲ ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻷﺳﺎﻟﻴﺐ ﺇﺫﺍ ﺗﻨﻮﻋﺖ ﺧﻼﻝ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻣﺜﺎﻟﻪ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻻﺑﻦ ﺍﻟﻜـﺎﻓﺮ ﻭﻭﺍﻟﺪﻳـﻪ‪:‬‬
‫ﺍﻟﺒﺪﺀ ﺑﺈﻇﻬﺎﺭ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﻨﺼﺢ ﻟﻼﺑﻦ‪ ،‬ﰒ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﻟﺘﺬﻛﲑ ﺍﻻﺑﻦ ﺑﻌﻈﻤـﺔ ﻣـﻦ‬
‫ﻋﺼﻰ‪ ،‬ﰒ ﺍﻟﺘﺨﻮﻳﻒ ﻭﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﻮﻳﻞ‪،‬ﰒ ﺑﻴﺎﻥ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﺗﻌﻠﻴﻞ ﺃﻣﺮ ﺍﻻﺑﻦ ﺑﺎﻹﳝﺎﻥ)‪.(٣‬‬
‫ﻭﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺪﺭﺝ ‪‬ﻴﺌﺔ ﻟﻨﻔﺲ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﰲ ﺍﳊﻮﺍﺭ ﻟﺘﻠﻘﻲ ﻣﺎ ﻳ‪‬ﻄﺮﺡ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺎﻟﻨﻔﻮﺱ‬
‫ﲣﺘﻠﻒ ﰲ ﺳﺮﻋﺔ ﺍﻧﺘﻘﺎﳍﺎ ﻋﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﺪﺭﺝ ﰲ ﻋﺮﺽ ﺍﻟﻔﻜﺮﺓ‪-‬ﺳﻮﺍﺀ ﰲ ﺇﺯﺍﻟﺔ ﻣﺎ ﻳﻀﺎﺩﻫﺎ ﺃﻭ‬
‫ﺗﺮﺳﻴﺨﻬﺎ‪-‬ﺃﺩﻋﻰ ﻟﻘﺒﻮﳍﺎ‪.‬‬

‫‪ .٥‬ﺍﻟﺘﻌﻠﻴﻞ‪:‬‬

‫ﺴ‪‬ﺘ‪‬ﺒ ‪‬ﻌﺪ‪‬ﺍ ﻟﻜﻮﻧﻪ ﻗﺮﻳﺒ‪‬ﺎ‪ ،‬ﺃﻭ ﻋﺠﻴﺒ‪‬ﺎ‪ ،‬ﺃﻭ ﻟﻄﻴﻔﹰﺎ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺘﺄﰐ‬
‫ﻭﻫﻮ ﺃﻥ ﺗﻘﺼﺪ ﺇﱃ ﺣﻜﻢ ﻓﺘﺮﺍﻩ ‪‬ﻣ ‪‬‬
‫ﺑﺼﻔﺔ ﻣﻨﺎﺳﺒﺔ ﻟﻠﺘﻌﻠﻴﻞ ﻓﺘﺪﻋﻲ ﻛﻮ‪‬ﺎ ﻋﻠﺔ ﻟﻠﺤﻜﻢ ﻟﺘﻮﻫﻢ ﲢﻘﻴﻘﻪ؛ ﻓﺈﻥ ﺇﺛﺒﺎﺕ ﺍﳊﻜﻢ ﺑﺬﻛﺮ ﻋﻠﺘﻪ ﺃﺭﻭﺝ ﰲ‬
‫ﺍﻟﻌﻘﻞ ﻣﻦ ﺇﺛﺒﺎﺗﻪ ﲟﺠﺮﺩ ﺩﻋﻮﺍﻩ)‪.(٤‬‬
‫ﻼ ﻟﻼﺑﻦ‪ ،‬ﺑﺬﻛﺮ‬
‫ﻭﻣﻦ ﺃﻭﺿﺢ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﻮﺍﺭ ﻟﻘﻤﺎﻥ ﻣﻊ ﺍﺑﻨﻪ‪ ،‬ﻓﻜﻞ ﺃﻣﺮ ﺃﻭ ‪‬ﻲ ﻛﺎﻥ ﻣ‪‬ﻌﻠ ﹰ‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺪﺍﻓﻊ ﻟﻸﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ‪ ،‬ﲟﺎ ﻳﺪﻓﻊ ﺍﻻﺑﻦ ﺇﱃ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻭ ﺍﻟﻔﻌﻞ‪ ،‬ﺃﻭ ﺍﻹﻗﻼﻉ‪ ،‬ﺃﻭ ﺍﻟﺘﺮﻙ)‪.(٥‬‬
‫ﻭﺍﻟﻨﻔﻮﺱ ﺗﻨﺒﻌﺚ ﺇﱃ ﻓﻌﻞ ﺍﻷﻣﻮﺭ ﺍﳌﹸﻌﻠﻠﺔ‪ ،‬ﺣﻴﺚ ﺗﻌﺮﻑ ﺑﺎﻟﺘﻌﻠﻴﻞ ﺣﻜﻤﺘﻬﺎ ﻭﻏﺎﻳﺘﻬﺎ ﻭﺍﳌﺼﻠﺤﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ‬
‫ﺟﺎﺀﺕ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﻏﺎﻟﺒﻬﺎ ﻣ‪‬ﻌﻠﱠﻠﺔ‪ .‬ﻭﺟﺎﺀ ﺍﻟﺘﻌﻠﻴﻞ ﻣﻼﺯﻣ‪‬ﺎ ﰲ ﺣﻮﺍﺭ ﺍﻻﺑﻦ ﺍﳌﻮﺟﻪ ﻟﻸﺏ‬
‫ﺧﺎﺻﻪ؛ ﺍﺣﺘﺮﺍﻣ‪‬ﺎ ﳊﻖ ﺍﻷﺑﻮﺓ ﺍﻟﺬﻱ ﻳﻠﺰﻡ ﺍﻻﺑﻦ ﺑﺎﻟﺘﻠﻄﻒ ﰲ ﺧﻄﺎﺏ ﺍﻷﺏ ﻭﺍﻟﺘﻮﺳﻞ ﺇﻟﻴﻪ ﺑﺘﻌﻠﻴﻞ ﺍﻟﻄﻠﺐ ‪-‬ﻭﺇﻥ‬

‫)‪ (١‬ﺧﺎﻟﺪ ﺍﳊﺎﺯﻣﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٧٣‬‬

‫)‪ (٢‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ‪ :‬ﺍﳌﻮﺿﻊ ﺍﳊﻮﺍﺭ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﳊﻮﺍﺭ‪ ،‬ﺹ‪.١٢٦‬‬
‫)‪ (٣‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ‪ :‬ﺍﳌﻮﺿﻊ ﺍﳊﻮﺍﺭ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﳊﻮﺍﺭ‪ ،‬ﺹ‪.١٣٣‬‬
‫)‪ (٤‬ﺃﲪﺪ ﻣﻄﻠﻮﺏ‪ ،‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣٩١‬‬
‫)‪ (٥‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ‪ :‬ﺍﳌﻮﺿﻊ ﺍﳊﻮﺍﺭ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﳊﻮﺍﺭ‪ ،‬ﺹ‪.١٢٦‬‬
 ‫ﻛﺎﻥ ﻋﻠﻰ ﺣﻖ‪.-‬‬
‫‪ .٦‬ﺍﻟﺘﻮﻛﻴﺪ‪:‬‬
‫ﻫﻮ ﺃﻥ ﻳﺮﺩ ﺍﻟﻠﻔﻆ ﻟﺘﻘﺮﻳﺮ ﺍﳌﻌﲎ ﺍﳊﺎﺻﻞ ﻗﺒﻠﻪ ﻭﺗﻘﻮﻳﺘﻪ‪...،‬ﻭﻳﺪﺧﻞ ﺍﻟﺘﻮﻛﻴﺪ ﰲ ﺍﻟﻜﻼﻡ ﻟﺪﻓﻊ ﺍﻟﺸﻚ‬
‫ﻭﺗﻘﻮﻳﺔ ﺍﳌﻌﲎ‪...‬ﻭﻛﻠﻤﺎ ﻋﻈﻢ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﻣﺮ ﻛﺜﺮ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻓﻴﺰﺩﺍﺩ ﻭﻳﻨﻘﺺ ﲝﺴﺐ ﺯﻳﺎﺩﺓ ﺃﳘﻴﺔ ﺍﳌﻌﲎ ﺃﻭ ﻗﻠﺔ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻳ‪‬ﺴﺘﺨﺪﻡ ﰲ ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺨﺎﻃﺐ ﳏﺘﺎﺟ‪‬ﺎ ﻟﺬﻟﻚ ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣ‪‬ﻨ ‪‬ﻜﺮ‪‬ﺍ)‪.(١‬‬
‫ﻭﻟﻠﺘﻮﻛﻴﺪ ﺃﺩﻭﺍﺕ ﺧﺎﺻﺔ ﻛﺎﻟﻠﱠﺎﻡ ﻭﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ‪ .‬ﻭﻣﻨﻪ ﺍﻟﺘﻮﻛﻴﺪ ﺍﻟﻠﻔﻈﻲ ﻭﻣﻨﻪ ﺍﳌﻌﻨﻮﻱ)‪ ،(٢‬ﻭﳛﺼﻞ‬
‫ﺍﻟﺘﺄﻛﻴﺪ ﻛﺬﻟﻚ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺑﻌﺾ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻷﺧﺮﻯ ﻛﺎﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭﺃﺧﺬ ﺍﳌﻮﺛﻖ‪ ،‬ﻭﺍﻟﻘﺴﻢ‪ ،‬ﻭﺗﻜﺮﺍﺭ ﺑﻌﺾ‬
‫ﺍﻟﻜﻠﻤﺎﺕ‪.‬‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﺘﻮﻛﻴﺪ‪ :‬ﺑﺄﺩﻭﺍﺕ ﺍﻟﺘﻮﻛﻴﺪ‪ :‬ﭽ ﯡ ﭼ‪ ،‬ﭽ ﭼ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﺘﻮﻛﻴﺪ ﺑﺘﻜﺮﺍﺭ ﺍﻟﻜﻠﻤﺎﺕ‪ :‬ﻗﻮﻝ‬
‫ﭼ‪،‬ﰒ ﻗﻮﻟﻪ‪:‬ﭽ ﭼ ﰲ ﻧﻔﺲ ﺍﻵﻳﺔ‪.‬‬ ‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻥ‪ :‬ﭽ‬
‫ﻭﻫﻮ ﻣﻬﻢ ﰲ ﺑﺚ ﺍﻟﻔﻜﺮﺓ ﻭﺗﻘﻮﻳﺘﻬﺎ ﻭﺇﺛﺎﺭﺓ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻨﻔﻮﺱ ‪‬ﺎ)‪ ،(٣‬ﻭﻳﺴﺘﺨﺪﻡ ﺃﻳﻀ‪‬ﺎ ﻋﻨﺪ ﺇﺣﺴﺎﺱ ﺍﳌﹸﺤﺎﻭﹺﺭ‬
‫ﲝﺼﻮﻝ ﺍﻟﺸﻚ ﰲ ﻧﻔﺲ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻓﻴﻠﺠﺄ ﺇﱃ ﺍﻟﺘﻮﻛﻴﺪ ﰲ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻟﻴﺰﻳﻞ ﻫﺬﺍ ﺍﻟﺸﻚ‪ ،‬ﻭﻗﺪ‬
‫ﺍﺳﺘﺨﺪﻣﻪ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻟﺘﺄﻛﻴﺪ ﺻﺪﻗﻬﻢ ﰲ ﻋﺪﺓ ﻣﻮﺍﻗﻒ ﺣﻮﺍﺭﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﺮﺿﻬﻢ ﺳﻴﺌﹰﺎ‬
‫ﺃﺣﻴﺎﻧﺎ‪.‬‬
‫‪ .٧‬ﺍﳌﻮﺛﻖ ﻭﺍﻹﺷﻬﺎﺩ‪:‬‬
‫ﺍﳌﻮﺛﻖ‪ :‬ﻫﻮ ﺍﻻﺳﻢ ﻣﻦ ﺍﳌﻴﺜﺎﻕ‪ ،‬ﻭﺍﳌﻴﺜﺎﻕ‪ :‬ﻋﻘﺪ ﻣﺆﻛﺪ ﺑﻴﻤﲔ ﻭﻋﻬﺪ)‪ ،(٤‬ﻭﻗﺪ ﻃﻠﺒﻪ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻣﻦ ﺑﻨﻴﻪ ﰲ ﺣﻮﺍﺭﻩ ﻣﻌﻬﻢ‪ ،‬ﱠﳌﺎ ﺳﺄﻟﻮﻩ ﺃﺧﺬ ﺃﺧﻴﻬﻢ ﺑﻨﻴﺎﻣﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﭽ ﮃ ڌ ﮅ ڎ ﮇ ڈ ﮉ ژ ﮋ‬
‫ﮏ ﮐ ﮑگ ﮓ ﮔ ﮕ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﭼ‪ .‬ﻭﺃﺭﺍﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﳛﻠﻔﻮﺍ‬ ‫ڑ ﮍ ﮎ‬
‫ﻟﻪ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺟﻌﻞ ﺍﳊﻠﻒ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻮﺛﻘﹰﺎ ﻣﻨﻪ؛ ﻷﻧﻪ ﳑﺎ ﺗﺆﻛﺪ ﺍﻟﻌﻬﻮﺩ ﺑﻪ ﻭﺗﺸﺪﺩ)‪.(٥‬‬
‫ﻭﺍﻹﺷﻬﺎﺩ‪ :‬ﻫﻮ ﺃﻥ ﻳﻌﺘﻤﺪ ﺍﻷﺏ ﻋﻠﻰ ﺍﷲ ﹶﻓﻴ‪‬ﻮﻛ‪‬ﻞ ﺃﺑﻨﺎﺀﻩ‪ ،‬ﻭﻣﺎ ﺃﺗﻮﻩ ﻣﻦ ﻣﻮﺛﻖ‪ ،‬ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ ،‬ﻓﻬﻮ ﺍﻟﺸﺎﻫﺪ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﻥ ﻭﻓﻮﺍ ﻣﻴﺜﺎﻗﻬﻢ‪ ،‬ﺟﺎﺯﺍﻫﻢ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﺇﻥ ﺃﺧﻠﻔﻮﻩ ﻋﺎﻗﺒﻬﻢ‪ .‬ﻛﻤﺎ ﻓﻌﻠﻪ ﻳﻌﻘﻮﺏ ﻣﻊ ﺃﺑﻨﺎﺋﻪ‬
‫ﺑﻌﺪ ﺃﻥ ﺃﺗﻮﻩ ﺍﳌﻮﺛﻖ‪ :‬ﭽ ڳ ﮗ ﮘ ﮙ ڱ ﮛ ﭼ ‪.‬‬
‫ﻭﻃﻠﺐ ﺍﳌﻮﺛﻖ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻨﺎﻓﻌﺔ ﰲ ﺩﻓﻊ ﺍﻻﺑﻦ ﻟﺘﺤﻤ‪‬ﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬

‫)‪ (١‬ﺧﺎﻟﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺴﺒﺖ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻋﻔﺎﻥ‪ ،‬ﻣﺼﺮ‪١٤٢١ ،‬ﻫـ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٤٥٦/٤٥٢‬‬
‫)‪ (٢‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٣٨٤‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺃﺑﻮ ﻣﻮﺳﻰ‪ ،‬ﺧﺼﺎﺋﺺ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﳌﺴﺎﺋﻞ ﻋﻠﻢ ﺍﳌﻌﺎﱐ‪ ،‬ﻁ‪ ،٣‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪.٦١‬‬
‫)‪ (٤‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٨٥٣‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.١٤‬‬
‫ﳎﺮﺩ‪‬ﺍ ﻋﻦ ﺍﻟﻴﻤﲔ‪-‬ﺍﻟﻘﺴﻢ‪ ،-‬ﻭﰲ ﺣﺎﻝ ﻛﻮﻧﻪ ﻣﺼﺎﺣﺒ‪‬ﺎ ﻟﻠﻴﻤﲔ‪ ،‬ﻓﻼ ﻳﺴﺘﺨﺪﻡ ﺇﻻ ﰲ ﻣﺮﺍﺣﻞ ﻣﺘﺄﺧﺮﺓ‪،‬‬
‫ﻛﻤﺎ ﻓﻌﻞ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺣﻴﺚ ﱂ ﻳﻄﻠﺒﻪ ﰲ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﺣﲔ ﺳﺄﻟﻪ ﺃﺑﻨﺎﺅﻩ ﺃﺧﺬ ﻳﻮﺳﻒ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻣﻌﻬﻢ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺗﺄﻛﻴﺪ ﺛﻘﺔ ﺍﻷﺏ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻣﺎﻡ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻭﺣﺚ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺳﺘﺤﻀﺎﺭ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﳍﻢ ﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻟﻜﻮﻧﻪ ﻫﻮ ﺍﻟﻮﻛﻴﻞ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ‪‬ﻣ ﱠﻄ‪‬ﻠﻊ ﻭﺭﻗﻴﺐ ﻋﻠﻴﻬﻢ ﰲ ﻛﻞ ﺯﻣﺎﻥ‬
‫ﻭﻣﻜﺎﻥ‪ .‬ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺁﺗﻰ ﲦﺮﺗﻪ ﻣﻊ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺣﻴﺚ ﺷﻌﺮﻭﺍ‬
‫ﲟﺴﺆﻭﻟﻴﺔ ﻫﺬﺍ ﺍﳌﻮﺛﻖ ﺣﲔ ﺣ‪‬ﺒﺲ ﺃﺧﻮﻫﻢ ﺑﻨﻴﺎﻣﲔ ﰲ ﺃﺭﺽ ﻣﺼﺮ‪ ،‬ﳑﺎ ﺩﻓﻊ ﺍﻷﺥ ﺍﻷﻛﱪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﭽﭧ‬
‫ﭨ ﭩ ڤ ﭫ ﭬ ﭭ ڦ ﭯ ﭰ ﭼ ]ﻳﻮﺳﻒ ‪.[٨٠ :‬‬
‫‪ .٨‬ﺿﺮﺏ ﺍﳌﺜﻞ‪:‬‬
‫ﺍﳌﺜﻞ‪ :‬ﺇﺑﺮﺍﺯ ﺍﳌﻌﲎ ﰲ ﺻﻮﺭﺓ ﺣﺴﻴﺔ ﺗﻜﺴﺒﻪ ﺭﻭﻋﺔ ﻭﲨﺎ ﹰﻻ‪ ،‬ﻭﲡﻌﻠﻪ ﺃﻛﺜﺮ ﺇﻣﺘﺎﻋ‪‬ﺎ ﻟﻠﻌﻘﻞ ﻭﺇﻣﺘﺎﻋ‪‬ﺎ ﻟﻸﺫﻥ‬
‫‪...‬ﺳﻮﺍﺀ ﻭﺭﺩ ﻫﺬﺍ ﺍﻟﺘﻤﺜﻴﻞ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﻌﺎﺭﺓ‪ ،‬ﺃﻭ ﺑﻄﺮﻳﻘﺔ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﺃﻡ ﺑﻄﺮﻳﻘﺔ ﺍﻟﻜﻨﺎﻳﺔ‪...‬ﻭﻗﹸ ﹺﺮ ﹶﻥ ﺍﻟﻀﺮﺏ‬
‫ﺑﺎﳌﺜﻞ ﻓﻘﻴﻞ‪" :‬ﺿﺮﺏ ﺍﳌﺜﻞ" ﺍﺻﻄﻼﺣ‪‬ﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻌﲎ ﺿﺮﺏ ﺍﳌﺜﻞ‪:‬ﻫﻮ ﺻﻮﻏﻪ‪ ،‬ﻭﺇﻧﺸﺎﺅﻩ‪ ،‬ﻭﺍﺑﺘﻜﺎﺭﻩ)‪.(١‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺿﺮﺏ ﺍﳌﺜﻞ‪ :‬ﺭﺑﻂ ﺍﳌﻌﺎﱐ ﺍ‪‬ﺮﺩﺓ ﺃﻭ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﻻ ﺳﺎﺑﻖ ﺧﱪﺓ ﻟﻠﺴﺎﻣﻊ ‪‬ﺎ‪ ،‬ﺑﺄﻣﺮ ﺁﺧﺮ‬
‫ﳑﺎ ﻳﻘﻊ ﰲ ﺧﱪﺗﻪ‪ ،‬ﻭﺑﻌﻤﻠﻴﺔ ﻗﻴﺎﺱ ﻋﻘﻠﻲ ﺑﺴﻴﻄﺔ ﺳﺮﻳﻌﺔ‪ ،‬ﳝﻜﻦ ﺃﻥ ﻳﺼﻞ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﺑﻜﻞ ﺳﻬﻮﻟﺔ‬
‫ﻭﻳﺴﺮ)‪.(٢‬‬
‫ﻭﻣ‪‬ﺴﺘﺨﺪ‪‬ﻡ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﺍﳊﻮﺍﺭ ﻳﺆﺛﺮ ﰲ ﻗﻠﺐ‪ ،‬ﻭﻋﻘﻞ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﻟﺸﺒﻪ‪ ،‬ﻛﻤﻘﺪﺍﺭ ﺍﻟﺼ‪‬ﻐﺮ‪-‬ﻣﺜﻘﺎﻝ ﺍﳊﺒﺔ‪ -‬ﰲ ﺣﻮﺍﺭ ﻟﻘﻤﺎﻥ ﻣﻊ ﺍﺑﻨﻪ‪ ،‬ﺃﻭ ﻗﺒﺎﺣﺔ ﺍﻟﻔﻌﻞ‪-‬ﻛﺼﻮﺕ‬
‫ﺍﳊﻤﲑ‪ -‬ﰲ ﻧﻔﺲ ﺍﳊﻮﺍﺭ؛ ﻭﺑﺬﻟﻚ ﻳﺘﻀﺢ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻳﺼﻞ ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫‪ .٩‬ﺍﻟﻘﺴﻢ‪:‬‬
‫ﻫﻮ ﺍﳊﻠﻒ ﻭﺍﻟﻴﻤﲔ)‪ ،(٣‬ﻭﻣﻨﻪ ﻇﺎﻫﺮ ﻭﻣﻀﻤﺮ‪ ،‬ﻭﻓﺎﺋﺪﺗﻪ ‪‬ﺗ ‪‬‬
‫ﺤﻘﱡﻖ ﺍﳉﻮﺍﺏ ﻋﻨﺪ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﺗﺄﻛﱡﺪﻩ‪ ،‬ﻟﻴﺰﻭﻝ‬
‫ﻋﻨﻪ ﺍﻟﺘﺮﺩﺩ ﻓﻴﻪ)‪.(٤‬‬
‫ﻓﻔﻴﻪ ﺗﻮﻛﻴﺪ ﻟﻠﺨﱪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻨﺠﺢ ﺍﻟﻘﺴﻢ ﺃﺣﻴﺎﻧ‪‬ﺎ ﰲ ﲪﻞ ﺍﳌﺨﺎﻃﺐ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ‪ ،‬ﻓﺈﻧﻪ ﻛﺜﲑ‪‬ﺍ ﻣﺎ‬

‫)‪ (١‬ﺁﻣﺎﻝ ﲪﺰﺓ ﺍﳌﺮﺯﻭﻗﻲ ﺃﺑﻮ ﺣﺴﲔ‪ ،‬ﺑﻌﺾ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻌﺪﺩ ﻣﻦ ﺍﻷﻣﺜﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻄﺎﺑﻊ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪،‬‬
‫‪١٤٢٠‬ﻫـ‪١٩٩٩-‬ﻡ‪ ،‬ﺹ‪.٢٠/١٨‬‬
‫)‪ (٢‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻲ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺭﺅﻳﺔ ﺗﺮﺑﻮﻳﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪ ،‬ﺹ‪.٣٧٢‬‬
‫)‪ (٣‬ﺧﺎﻟﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺴﺒﺖ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.٤٧٣‬‬
‫)‪ (٤‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.٣٧٤‬‬
 ‫ﻳﻮﻫﻦ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﻔﻜﺮﺓ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻭﻳﺪﻓﻊ ﺇﱃ ﺍﻟﺸﻚ ﻓﻴﻬﺎ)‪.(١‬‬
‫ﻭﻗﺪ ﺍﺳﺘ‪‬ﺨﺪﻡ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﲬﺲ ﻣﺮﺍﺕ ﻓﻘﻂ‪ ،‬ﺛﻼﺙ ﻣﺮﺍﺕ ﻣﻦ ﺃﺑﻨﺎﺀ ﻳﻌﻘـﻮﺏ ﻋﻠﻴـﻪ‬
‫ﯼ ﯽ ﻳ ﻴﭼ‪ ،‬ﻭﻗﻮﳍﻢ‪ :‬ﭽ‬ ‫ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﳍﻢ‪:‬ﭽ‬
‫ﯼ ﯽﭼ‪ ،‬ﻭﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺁﺯﺭ ﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﭽ ﻬ ے‬ ‫ﭼ ﻭﻗﻮﳍﻢ‪:‬ﭽ‬
‫ﮯ ۓﮱﭼ‪ ،‬ﻭﺍﳋﺎﻣﺴﺔ ﻗﻮﻝ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ‪:‬ﭽ ﭬ ﭭ ڦ ﭯﭼ)‪.(٢‬‬
‫‪ .١٠‬ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ‪:‬‬
‫ﺍﻷﻣﺮ‪ :‬ﻫﻮ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻄﺎﻟﺒﺔ ﻟﻠﻔﻌﻞ ﻣﻄﻠﻘﹰﺎ ﻣﻦ ﺍﳌﺨﺎﻃﺐ)‪.(٣‬‬
‫ﺍﻟﻨﻬﻲ‪ :‬ﻃﻠﺐ ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﻌﻼﺀ ﻭﺍﻹﻟﺰﺍﻡ)‪.(٤‬‬
‫ﻭﻗﺪ ﺗﺘﻄﻠﺐ ﻣﺼﻠﺤﺔ ﺍﳌﹸﺤﺎﻭ‪‬ﺭ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ‪ ،‬ﻏﲑ ﺃ‪‬ﺎ ﺗﺄﰐ ﲟﻌﲎ ﺍﻟﻄﻠﺐ ﻏﲑ ﺍﳌﹸﻠﺰﻡ‪ ،‬ﻭﺍﳌﻬﻢ ﰲ ﺣﻮﺍﺭ‬
‫ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺃ‪‬ﺎ ﺟﺎﺀﺕ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻟﺘﻌﻠﻴﻞ ﻏﺎﻟﺒ‪‬ﺎ‪ ،‬ﻟﻜﻮﻥ ﺫﻟﻚ ﺃﻗﺮﺏ ﻻﺳﺘﺠﺎﺑﺔ ﺍﳌﹸﺤﺎﻭﺭ‪.‬‬
‫ﻓﻤﻦ ﺃﻣﺜﻠﺔ ﺍﻷﻣﺮ‪ :‬ﻗﻮﻝ ﻧﻮﺡ ﻻﺑﻨﻪ‪ :‬ﭽ ﮨ ﮩﭼ‪ ،‬ﻭﻗﻮﻝ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ‪ :‬ﭽ ﯥ ﯦ ﭼ‪.‬‬
‫ﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﻨﻬﻲ‪ :‬ﻗﻮﻝ ﻳﻌﻘﻮﺏ ﻟﻴﻮﺳﻒ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ :‬ﭽﭓ ﭔ ﭕ ﭼ‪ ،‬ﻭﻗﻮﻟﻪ ﻟﺒﻘﻴﺔ ﺃﺑﻨﺎﺋﻪ‪ :‬ﭽ ﮟ ڻ ﮡ‬
‫ﭼ‪.‬‬ ‫ﭨ ﭩ ﭼ‪ ،‬ﻭﻗﻮﻝ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ‪ :‬ﭽ‬
‫‪ .١١‬ﺃﺳﻠﻮﺏ ﺗﻘﺒﻴﺢ ﺍﻟﻔﻌﻞ ﺍﻟﺴﻴﺊ ﰲ ﻧﻈﺮ ﺍ ﹸﳌﺤ‪‬ﺎﻭ‪‬ﺭ ﻟﺪﻓﻌﻪ ﳓﻮ ﺗﺮﻛﻪ‪:‬‬
‫ﻭﻫﻮ ﺇﻇﻬﺎﺭ ﺍﻟﻔﻌﻞ ﰲ ﺻﻮﺭﺓ ﻳﺴﺘﻨﻜﺮﻫﺎ ﻗﻠﺐ ﻭﻋﻘﻞ ﺍﻟﻔﺎﻋﻞ ﻭﺗﺸﻤﺌﺰ ﻣﻨﻬﺎ ﻧﻔﺴﻪ‪ ،‬ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺧﻄﺌﻪ‪ ،‬ﲝﺠﺔ ﻋﻘﻠﻴﺔ‪ ،‬ﺃﻭ ﺣﺴﻴﺔ‪ ،‬ﺃﻭ ﺗﺸﺒﻴﻬﻪ ﺑﺄﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﹸﺴﺘﻘﺒﺤﺔ‪.‬‬
‫ﻭﻣﺜﺎﻟﻪ‪ :‬ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻭﻗﻮﻟـﻪ‪ :‬ﭽ ﭴ ﭵ ڃ ﭷ ﭸ ﭹ چ ﭻ ﭼ ﭽ ڇ ﭿﭼ‪،‬‬
‫ﭼ‪.‬‬ ‫ﻭﻗﻮﻝ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ‪ :‬ﭽ‬
‫ﻭﻫﻮ ﺃﺳﻠﻮﺏ ﻏﲑ ﻣ‪‬ﺒﺎﺷﺮ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ‪‬ﻧ ﹾﻔﺮ‪‬ﺓ ﺍﻟﻨﻔﻮﺱ ﺑﻔﻄﺮ‪‬ﺎ ﻣﻦ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﻣﻴﻠﻬﺎ ﳓﻮ ﺍﳉﻤﻴﻞ ﻣﻦ‬
‫ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺗﻈﻬﺮ ﻓﺎﺋﺪﺗﻪ ﻣﻊ ﺍﻷﺏ‪ ،‬ﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﺍﳌﺴﺎﺱ ﲟﺸﺎﻋﺮﻩ‪ ،‬ﻭﻣﻊ ﺍﻻﺑﻦ ﺣﻔﻈﹰﺎ‬
‫ﻟﻜﺮﺍﻣﺘﻪ‪ ،‬ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻔﻌﻞ ﻭﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﲤﺎﺛﻠﻪ ﰲ ﺍﻟﺴﻮﺀ‪.‬‬

‫ﺧﺎﲤﺔ ﺍﻟﻔﺼﻞ ﻭﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ‪:‬‬

‫ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﰎ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺣﻴﺚ ﺗﻨﺎﻭﻝ‬

‫)‪ (١‬ﺃﲪﺪ ﺑﺪﻭﻱ‪ ،‬ﻣﻦ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺷﺮﻛﺔ ‪‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٣ ،‬ﻡ‪ ،‬ﺹ‪.١٣٢‬‬
‫)‪ (٢‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪ .٤٤‬ﻳﻨﻈﺮ ﻛﻼﻣﻪ ﺣﻮﻝ ﻭﺟﻮﺩ ﺍﻟﻘﺴﻢ ﰲ ﺍﻵﻳﺔ‪.‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻜﻮﰲ‪ ،‬ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٧٦‬‬
‫)‪ (٤‬ﺃﲪﺪ ﻣﻄﻠﻮﺏ‪ ،‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٦٦٧‬‬
‫ﻣﺒﺤﺜﲔ ﺃﺳﺎﺳﲔ‪ ،‬ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ‪ :‬ﺩﺭﺍﺳﺔ ﻧﺼﻮﺹ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻫﻲ ﺳﺒﻌﺔ ﻋﺸﺮ ﻣﻮﺿﻌ‪‬ﺎ‪،‬‬
‫ﺍﺣﺘﻮﻯ ﻛﻞ ﻣﻮﺿﻊ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻭﺗﻄﺒﻴﻘﺎﺕ ﺗﺮﺑﻮﻳﺔ ﺧﺎﺻﺔ ﺑﺎﳊﻮﺍﺭ‪ .‬ﰒ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺍﻟﱵ ﺍﺣﺘﻮﺕ ﻋﻠﻰ ﻣﻮﺍﺿﻴﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪،‬‬
‫ﰒ ﺍﻷﺳﺲ ﺍﻟﱵ ﻗﺎﻡ ﻋﻠﻴﻬﺎ‪ -‬ﻣﻨﻬﺎ ﻣﺎ ﳜﺘﺺ ﺑﺎﻷﺏ ﻭﻣﻨﻬﺎ ﻣﺎ ﳜﺘﺺ ﺑﺎﻻﺑﻦ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻬﻤﺎ‪،-‬‬
‫ﳊﺠ‪‬ﺔ‪،‬‬‫ﰒ ﺃﻫﻢ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺟﺮﻯ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻫﻲ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺍ ﹸ‬
‫ﻭﺍﻟﻨﺪﺍﺀ‪ ،‬ﻭﺍﻟﺘﺪﺭﺝ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﺃﺧﺬ ﺍﳌﻮﺛﻖ ﻭﺍﻹﺷﻬﺎﺩ‪ ،‬ﻭﺿﺮﺏ ﺍﳌﺜﻞ‪ ،‬ﻭﺍﻟﻘﺴﻢ‪ ،‬ﻭﺍﻷﻣﺮ‬
‫ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺗﻘﺒﻴﺢ ﺍﻟﻔﻌﻞ ﺍﻟﺴﻴﺊ ﰲ ﻧﻈﺮ ﻓﺎﻋﻠﻪ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺃﻫﻢ ﻧﺘﺎﺋﺞ ﺩﺭﺍﺳﺔ ﻧﺼﻮﺹ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪:‬‬
‫‪ .١‬ﺗﻮﺯﻋﺖ ﻣﻮﺍﺿﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺗﺴﻊ ﺳﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﺼﻴﺐ ﺍﻷﻛﱪ ﻣـﻦ ﻋـﺪﺩ‬
‫ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﺑﲔ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻨﻴﻪ‪ ،‬ﰲ ﺳﺒﻌﺔ ﻣﻮﺍﺿﻊ؛ ﻭﻟﻌﻞ ﺫﻟﻚ ﻟﻜﻮﻥ ﻗﺼﺔ ﻳﻮﺳﻒ ﺃﻃﻮﻝ‬
‫ﺍﻟﻘﺼﺺ ﻭﺃﺣﺴﻨﻬﺎ ﻛﻤﺎ ﻭﺻﻔﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﰒ ﻳﻠﻴﻬﺎ ﺣﻮﺍﺭﺍﺕ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ ﻭﺍﺑﻨـﻪ ﰲ‬
‫ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‪ .‬ﻣﻊ ﺍﺷﺘﺮﺍﻙ ﻳﻌﻘﻮﺏ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻣﻮﺿـﻊ ﺫﻛـﺮ‬
‫ﻭﺻﻴﺘﻬﻢ ﻷﺑﻨﺎﺋﻬﻢ‪.‬‬
‫‪ .٢‬ﲤﻴﺰﺕ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺑﺎﻟﻮﺍﻗﻌﻴﺔ‪ ،‬ﻓﺎﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻣﺎ ﳝﺜﻞ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻣـﺎ‬
‫ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﻗﹸﺮﺏ ﻟﻠﺤﻖ‪ ،‬ﺃﻭ ﺑﻌﺪ ﻋﻨﻪ‪ ،‬ﻋﻠﻰ ﻣ ‪‬ﺮ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﺣﻴﺚ ﳒﺪ ﺍﻟﻨﻤـﺎﺫﺝ‬
‫ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺍﻷﺏ ﺍﳌﺆﻣﻦ ﻣﻊ ﺍﻻﺑﻦ ﺍﻟﺼﺎﱀ‪ -‬ﺍﻷﺏ ﺍﳌﺆﻣﻦ ﻣﻊ ﺍﻻﺑﻦ ﺍﻟﻜﺎﻓﺮ‪ -‬ﺍﻷﺏ ﺍﳌﺆﻣﻦ ﻣـﻊ ﺍﻻﺑـﻦ‬
‫ﺍﻟﻌﺎﺻﻲ‪ -‬ﺍﻻﺑﻦ ﺍﻟﺼﺎﱀ ﻣﻊ ﺍﻷﺏ ﺍﻟﻜﺎﻓﺮ‪ .‬ﻭﺫﺍﻙ ﻟﻜﻲ ﻳﻔﻲ ﲝﺎﺟﺎﺕ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺒﺸﺮﻱ‪.‬‬
‫‪ .٣‬ﻗﺪﺭﺓ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﺑﺚ ﺍﳊﻴﻮﻳﺔ ﰲ ﺍﻟﻨﺺ‪ ،‬ﻭﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﺸﺨﻮﺹ ﺃﻣﺎﻡ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ‪ .‬ﳑـﺎ‬
‫ﺳﺎﻋﺪ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﺸﺨﺼﻴﺎﺕ ﻭﻭﺟﻬﺎﺕ ﻧﻈﺮﻫﻢ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﺧﻼﻝ ﲰﺎﻋﻬﻢ ﻳﺘﻜﻠﻤﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ‪.‬‬
‫‪ .٤‬ﻳ‪‬ﻤﻜﻦ ﲤﻴﻴﺰ ﻣﺮﺍﺣﻞ ﻭﺍﺿﺤﺔ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻛﺎﻟﺘﻤﻬﻴﺪ ﻭﺍﻟﺘﻬﻴﺌـﺔ‪ ،‬ﰒ ﻣﻀـﻤﻮﻥ‬
‫ﺍﳊﻮﺍﺭ‪ ،‬ﰒ ﺧﺎﲤﺔ ﺍﳊﻮﺍﺭ‪.‬‬
‫‪ .٥‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﻏﲑ ﻣﺒﺎﺷﺮ ﻟﺪﻓﻊ ﺍﳌﹸﺤﺎﻭ‪‬ﺭ ﳓﻮ ﺗﺮﻙ ﺍﻟﻔﻌﻞ ﺍﻟﺴﻴﺊ‪ ،‬ﻭﻫﻮ ﺗﻘﺒﻴﺤﻪ ﰲ ﻧﻈـﺮﻩ‪،‬‬
‫ﻛﻤﺎ ﻓﻌﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻪ ﻟﻴﺘﺮﻙ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﻟﻘﻤﺎﻥ ﻣﻊ ﺍﺑﻨﻪ‪ ،‬ﻟﻴﺪﻓﻌﻪ‬
‫ﳓﻮ ﺍﺳﺘﻘﺒﺎﺡ ﺭﻓﻊ ﺍﻟﺼﻮﺕ‪.‬‬
‫‪ .٦‬ﳛﺼﻞ ﺃﺣﻴﺎﻧﺎ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﺴﺘﺠﻴﺶ ﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺣﺎﻻﺕ ﺧﺎﺻﺔ؛ ﻟﻠﺘـﺄﺛﲑ‬
‫ﻋﻠﻰ ﺍﻻﺑﻦ ﺍﻟﻌﺎﺻﻲ ﺃﻭ ﺍﻟﻜﺎﻓﺮ ﻭﱂ ﺗﻜﻦ ﻣﺘﻜﻠﻔﺔ ﺑﻞ ﺑﺪﺍﻓﻊ ﺍﻷﺑﻮﺓ ﺍﻟﻼﻫﻔﺔ ﻭﺍﳋﺎﺋﻔﺔ ﻋﻠﻰ ﻣﺼﲑ ﺍﻻﺑﻦ‪.‬‬
‫‪ .٧‬ﲢﻘﻖ ﺑﻌﺾ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﰲ ﺑﻌﺾ ﺍﳊﻮﺍﺭﺍﺕ ﻛﺎﻟﺘﺪﻭﻳﺮ ﻭﺍﻟﺘﻬﻴﺌﺔ ﰲ ﺣﻮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻭﺣﻮﺍﺭﺍﺕ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻣﻊ ﺃﺑﻴﻬﻢ‪ .‬ﻭﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻘﻘﺖ ﻛﺬﻟﻚ ﺍﳌﺮﺍﺟﻌﺔ ﻛﻤﺎ ﰲ ﺣﻮﺍﺭ‬
‫ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﺑﻨﻪ‪.‬‬
‫‪ .٨‬ﺃﺛﺮ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭ ﻭﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻨﺺ ﺍﳊﻮﺍﺭﻱ ﻭﻗﺼﺮﻩ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪،‬‬
‫ﻓﻘﺪ ﻳﺴﺘﺪﻋﻴﺎﻥ ﻗﺼﺮ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺴﺮﻳﻌﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺍﳊﻮﺍﺭ ﺑﲔ ﺃﻡ ﻣﻮﺳـﻰ ﻭﺃﺧﺘـﻪ‪.‬‬
‫ﻭﻛﻤﺎ ﺣﺼﻞ ﰲ ﺣﻮﺍﺭ ﺍﻻﺑﻦ ﺍﻟﻜﺎﻓﺮ ﻣﻊ ﻭﺍﻟﺪﻳﻪ‪.‬‬
‫‪ .٩‬ﺃﺛﺮ ﻣﻮﻗﻒ ﺍﳌﹸﺤﺎﻭ‪‬ﺭ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺳﻠﻮﺏ ﺍﳌﺴﺘﺨﺪﻡ‪ ،‬ﻛﺄﺳﻠﻮﺏ ﺍﳊﺠﺔ ﻭﺍﻟﺘﻮﻛﻴﺪ‪.‬‬
‫‪ .١٠‬ﲣﺼﻴﺺ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ ﻟﻠﺤﻮﺍﺭ ﰲ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﰲ ﺍﻟﻐﺎﻟﺐ‪.‬‬
‫‪ .١١‬ﳛﺼﻞ ﺃﺣﻴﺎﻧ‪‬ﺎ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﻮﺍﺭ ﻏﲑ ﺍﻟﻠﻔﻈﻲ ﻛﺎﻹﻋﺮﺍﺽ‪.‬‬
‫‪ .١٢‬ﺍﳍﺪﻭﺀ ﻭﺇﻇﻬﺎﺭ ﺍﳊﺮﺹ ﲰﺘﺎﻥ ﻏﺎﻟﺒﺘﺎﻥ ﻋﻠﻰ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ .١٣‬ﻭﺿﻮﺡ ﺍﻟﻌﺎﻃﻔﺔ ﺍﳌﺼﺎﺣﺒﺔ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻛﺎﻟﺒﻜﺎﺀ‪ ،‬ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﺸﻔﻘﺔ‪.‬‬
‫‪ .١٤‬ﺍﻷﺩﺏ ﺻﻔﺔ ﻣﻼﺯﻣﺔ ﻟﻶﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻇﻬﺮ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﳊﻮﺍﺭ ﻭﺣﱴ ‪‬ﺎﻳﺘﻪ‪ ،‬ﻭﻣـﻦ ﺫﻟـﻚ ﺃﻥ‬
‫ﲏ‪ ،‬ﺇﻻ ﰲ ﺣﺎﻟﺔ ﻛﻔﺮ ﺃﺣﺪ ﻃﺮﰲ ﺍﳊﻮﺍﺭ ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﺁﺯﺭ‪.‬‬ ‫ﺖ ﻳﻘﺎﺑﻠﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﻳﺎﺑ ‪‬‬
‫ﺍﻟﻨﺪﺍﺀ ﺑﻴﺎ ﺃﺑ ‪‬‬
‫‪ .١٥‬ﺍﻟﺘﺴﻠﻂ ﰲ ﺍﳊﻮﺍﺭ ﱂ ﻳﻈﻬﺮ ﺇﻻ ﰲ ﺣﺎﻟﺔ ﺍﻷﺏ ﺍﻟﻜﺎﻓﺮ ﺁﺯﺭ‪ ،‬ﳓﻮ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫‪ .١٦‬ﺃﻥ ﺍﻟﻜﻔﺮ ﺃﻭ ﺍﳌﻌﺼﻴﺔ ﻗﺪ ﺗﻄﻐﻰ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻓﻼ ﻳﻌﻮﺩ ﻳﻨﻔﻊ ﻣﻌﻪ ﺷﻲﺀ‪ .‬ﻛﻤﺎ ﻛـﺎﻥ ﻣـﻦ ﺃﰊ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺍﺑﻦ ﻧﻮﺡ‪ ،‬ﻭﺇﺧﻮﺓ ﻳﻮﺳﻒ‪.‬‬
‫‪ .١٧‬ﻋﻼﻗﺔ ﺍﻷﺧﻮﺓ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺆﺛﺮﺓ ﻭﺍﳌﺘﺄﺛﺮﺓ ﲝﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ ﻛﻤﺎ ﻇﻬﺮ ﻣﻦ ﺣﻮﺍﺭﺍﺕ‬
‫ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺑﻴﻬﻢ‪.‬‬
‫‪ .١٨‬ﻧﺘﻴﺠﺔ ﺍﳊﻮﺍﺭ ﺗﻜﻮﻥ ﺇﻣﺎ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻭﻓﻌﻞ ﺍﻷﻣﺮ‪ ،‬ﰲ ﺣﺎﻟﺔ ﺍﻵﺑﺎﺀ ﺍﳌﺆﻣﻨﲔ ﺃﻭ ﺍﻷﺑﻨﺎﺀ ﺍﻟﺼﺎﳊﲔ‪.‬‬
‫ﺃﻭ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳋﻄﺄ ﰲ ﺣﺎﻟﺔ ﺍﻻﺑﻦ ﺍﻟﻌﺎﺻﻲ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺍﻻﺳﺘﺠﺎﺑﺔ ﰲ ﺣﺎﻟﺔ ﺍﻵﺑﺎﺀ ﺃﻭ ﺍﻷﺑﻨـﺎﺀ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬‬
‫‪ .١٩‬ﻇﻬﺮ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﺍﻵﻳﺎﺕ ﺍﺳﺘﺨﺪﺍﻡ ﺁﻟﻴﺎﺕ ﳏﺪﺩﺓ ﺧﻼﻝ ﺍﳊﻮﺍﺭ‪ ،‬ﻛﺎﳍﺪﻭﺀ‪ ،‬ﻭﺍﳊﻮﺍﺭ ﻏﲑ‬
‫ﺍﻟﻠﻔﻈﻲ‪ ،‬ﲣﺼﻴﺺ ﺍﳊﻮﺍﺭ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ‪-‬ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،-‬ﻭﺍﻷﻟﻔـﺎﻅ ﺍﳋﺎﺻـﺔ‪ ،‬ﺍﻹﻧﺼـﺎﺕ‪،‬‬
‫ﲣﺼﻴﺺ ﻭﻗﺖ ﻭﻣﻜﺎﻥ ﺧﺎﺻﲔ ﻟﻠﺤﻮﺍﺭ‪...‬‬

‫ﺃﺧﲑﺍ ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ ﺇﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻝ ﻃﹸﺮﺡ ﰲ ﺃﻭﻟﻪ ﺣﻮﻝ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ .‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻨﻔﻮﺱ ﺗﺘﻮﻕ ﺇﱃ ﺗﺮﲨﺔ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻋﻤﻠﻴ‪‬ﺎ‪ ،‬ﺇﺗﺒﺎﻋ‪‬ﺎ‬
‫ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀ ﺑﻪ؛ ﻓﺈﻥ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ ﳏﺎﻭﻟﺔ ﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻻﺳﺘﻔﺎﺩﺓ‬
‫ﻣﻦ ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻛﻤﺎ ﺟﺎﺀﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺻﻴﺎﻏﺔ ﺗﺼﻮﺭ ﻣﻘﺘﺮﺡ ﺗﺴﺘﻔﻴﺪ‬
‫ﻣﻨﻪ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ ‪‬ﻣﻤ‪‬ﺜﻠﺔ ﰲ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‬
‫ﺗﺼﻮﺭ ﻣﻘﱰﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‬
 ‫‪:‬‬
‫ﺗﻌﺎﱃ‪:‬ﭽ ﭑ ٻ ﭓ ﭔ ﭕ پ ﭗ ﭘ ﭙ‬ ‫ﹶﻗﺮ‪‬ﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﰲ ﻗﻮﻟﻪ‬
‫ڀ ﭛ ﭜﭝ ٺ ﭟ ﭠ ﭡﭼ]ﺍﻟﻌﺼﺮ‪ ،[٣ -١ :‬ﻭ‪‬ﻰ ﻋﻦ ﳐﺎﻟﻔﺔ ﺍﻟﻘﻮﻝ ﻟﻠﻌﻤﻞ؛ ﻭﻋﺪﱠﻩ ﳑﺎ ‪‬ﻋﻈﹸﻢ ‪‬ﺑ ‪‬ﻐﻀ‪‬ﻪ ﻣﻦ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ‪ ،‬ﻓﻘـﺎﻝ‪ :‬ﭽ ﮛ ﮜ ﮝ ں ﮟ ڻ ﮡ ﭨ ﭩ ۀ ﮥ ﮦ ہ ﮨ ﮩ ه ﻪ ه ﻬﭼ‬
‫]ﺍﻟﺼﻒ‪،[٣ -٢ :‬ﻭﰲ ﺫﻟﻚ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﻠﻢ ﻭﺗﻄﺒﻴﻘﻪ ﰲ ﻛﻞ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻭﻣﻴـﺪﺍﻥ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﺃﺣﺪ ﺍﳌﻴﺎﺩﻳﻦ ﺍﻟﱵ ﻻ ﻳﻨﻔﻚ ﻓﻴﻪ ﺍﻟﻌﻠﻢ ﺍﻟﻨﻈﺮﻱ ﻋﻦ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻣﺂﻟﻪ ﺇﱃ ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ‪.‬‬
‫ﻭﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ ﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺳﺎﻟﻴﺐ ﳑﺎﺭﺳﺔ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﰲ ﻣﻮﺍﻗﻒ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔـﺔ)‪(١‬؛ﻷﻥ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﻨﻈﺮﻱ ﻻ ﻳﻜﺘﺴﺐ ﺗﺄﺛﲑﻩ ﻭﻓﻌﺎﻟﻴﺘﻪ ﺇﻻ ﺑﺎﳌﻤﺎﺭﺳﺔ‪،‬ﺣﻴﺚ ﻳ‪‬ﻌﻄﻲ ﻓﺎﺋﺪﺗﻪ‪ ،‬ﻭﻳ‪‬ﻈﻬﺮ ﳒﺎﺣﻪ‪.‬‬
‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻓﺈﻥ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﱵ ﻳ‪‬ﻤﻜﻦ ﺗﻔﻌﻴﻠﻬﺎ‬
‫ﻣﻦ ﺧﻼﻝ ﳑﺎﺭﺳﺘﻪ ﻋﻤﻠﻴ‪‬ﺎ ﰲ ﺍﻷﺳﺮﺓ ﻣ‪‬ﻤﺜﻠﺔ ﰲ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻳﻬﺪﻑ ﺍﻟﻔﺼﻞ ﺍﳊﺎﱄ ﺇﱃ ﺍﻹﺟﺎﺑﺔ ﻋﻦ‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺃﺳﺌﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﻣﺎ ﺍﻟﺘﺼﻮﺭ ﺍﳌﹸﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ؟ ﻭﻗـﺪ ﺑـﺪﺃ‬
‫ﺍﻟﺘﺼﻮﺭ ﺑﺎﻗﺘﺮﺍﺡ ﺛﻼﺙ ﻣﺮﺍﺣﻞ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻣﺴﺒﻮﻗﺔ ﺑﻌﺪﺩ ﻣﻦ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻹﻋﺪﺍﺩ ﳌﺮﺣﻠﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﻟـﻴ‪‬ﻌﲔ‬
‫ﺍﻵﺑﺎﺀ ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﻭﺗﻄﺒﻴﻖ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ‪ ،‬ﺍﻟﺬﻱ ﲝﺼﻮﻟﻪ ﳝﻜﻦ ﲢﻘﻴﻖ ﻋﺪﺩ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﰎ ﺫﻛﺮﻫﺎ‪ ،‬ﰒ‬
‫ﺧ‪‬ﺘﻢ ﺍﻟﺘﺼﻮﺭ ﲟ‪‬ﻘﺘﺮﺣﺎﺕ ﺗﺴﺎﻋﺪ ﺍﻷﺳﺮﺓ ﰲ ﺍﻟﻮﺻﻮﻝ ﳊﻮﺍﺭ ﻓﻌﱠﺎﻝ‪.‬‬
‫ﻭﻗﺒﻞ ﺍﻟﺒﺪﺀ ﰲ ﻋﺮﺽ ﺫﻟﻚ ﻟﺰﻡ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪-‬ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﻔﺼﻞ ﻣﻮﺟﻬ‪‬ﺎ ﻟﻸﺏ)‪ ،(٢‬ﻷﻧﻪ ﻫﻮ ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﺗﻌﻠﻴﻢ ﺍﻻﺑﻦ ﺃﺳﺲ‬
‫ﻭﻣﻬﺎﺭﺍﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ‪.‬‬
‫‪ -‬ﺍﻟﺘﻌﺎﻣﻞ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﻋﻤﻮﻣﺎ‪ ،‬ﻭﰲ ﺍﳊﻮﺍﺭ ﺧﺼﻮﺻﺎ‪ ،‬ﳛﺘﻢ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺍﻟﺘﻨﺒﻴﻪ ﳌﺎ ﻳﻨﺎﺳـﺐ‬
‫ﻛﻞ ﺍﺑﻦ ﻭﻇﺮﻭﻓﻪ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﺣﺎﺟﺎﺗﻪ ﺍﳌﹸﺘﺠﺪﺩﺓ ‪-‬ﻭﻓﻖ ﻣﺮﺍﺣﻞ ﳕﻮﻩ‪ ،-‬ﻭﻛﻴﻒ ﻳ‪‬ﻄﺒﻖ ﻛﻞ ﻣﺮﺣﻠﺔ ﻣـﻦ‬
‫ﻣﺮﺍﺣﻞ ﺍﳊﻮﺍﺭ ﻣﻌﻪ‪ ،‬ﻭﻛﻴﻒ ﳜﺘﺎﺭ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﻳﺄﰐ ﺑﻴﺎ‪‬ﺎ ﺧﻼﻝ ﺍﻟﻔﺼﻞ‪ .‬ﳑﺎ ﻳﻮﺟﺐ‬
‫ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﺍﻟﺘﺤﻠﻲ ﺑﺎﳌﺮﻭﻧﺔ ﻋﻨﺪ ﺇﺗﺒﺎﻉ ﺍﳋﻄﻮﺍﺕ ﺍﳌﹸﻘﺘﺮﺣﺔ‪.‬‬
‫‪ -‬ﺃﳘﻴﺔ ﲢﻘﻴﻖ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻹﻋﺪﺍﺩ ﻟﻠﺤﻮﺍﺭ ﺍﻟﱵ ﺳﻴﺄﰐ ﺫﻛﺮﻫﺎ‪ ،‬ﰒ ﺍﻟﺘﺪﺭﻳﺐ ﻭﺍﳌﻤﺎﺭﺳﺔ ﳌﺮﺍﺣﻞ ﺍﳊـﻮﺍﺭ‬
‫ﺍﳌﹸﻘﺘﺮﺣﺔ‪.‬‬
‫ﻭﻳ‪‬ﻤﻜﻦ ﲢﺪﻳﺪ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺼﻮﺭ ﺍﳌﻘﺘﺮﺡ‪ ،‬ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻮﺩﻭﺩ ﻣﻜﺮﻭﻡ‪ ،‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻴﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪)،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﺓ ﻣﻨﺸﻮﺭﺓ(‪ ،‬ﻣﻜﺘﺒﺔ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪،‬‬
‫‪١٤١٤‬ﻫـ‪١٩٩٤-‬ﻡ‪ ،‬ﺹ‪) ،١٤٤‬ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﳌﻨﺼﻮﺭﺓ‪١٩٨٧ ،‬ﻡ(‪.‬‬
‫)‪ (٢‬ﻋﻨﺪ ﺫﻛﺮ ﺍﻷﺏ ﻓﺎﳋﻄﺎﺏ ﻣﻮﺟﻪ ﻟﻸﻡ ﻛﺬﻟﻚ‪.‬‬
‫‪ -١‬ﺍﻹﺳﻬﺎﻡ ﰲ ﺗﻨﺸﺌﺔ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺗﻨﺸﺌﺔ ﺻﺎﳊﺔ‪ ،‬ﺑﺘﻘﺪﱘ ﻣﺎ ﻳﺪﻋﻢ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨـﺎﺀ‪،‬‬
‫ﻭﻳﻌﲔ ﻋﻠﻰ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻣﻌﻮﻗﺎﺕ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪.‬‬
‫‪ -٢‬ﺗﻘﺪﱘ ﻣﺎﺩﺓ ﻋﻠﻤﻴﺔ ﻭﻋﻤﻠﻴﺔ ﺗﺴﺎﻋﺪ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺇﳚﺎﺩ ﺣﻮﺍﺭ ﻓﻌﱠﺎﻝ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﰲ ﺿﻮﺀ‬
‫ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﱵ ﺳﺒﻖ ﺑﻴﺎ‪‬ﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻣـﻦ ﺍﻟﺪﺭﺍﺳـﺔ‪،‬‬
‫ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﺟﺎﺀ ﰲ ﺑﻘﻴﺔ ﻓﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫‪ -٣‬ﳏﺎﻭﻟﺔ ‪‬ﺗ ‪‬ﻤﺜﱡﻞ ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻛﻤﺎ ﺟﺎﺀﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺗﻮﻇﻴﻔﻬـﺎ‬
‫ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻋﻠﻰ ﳓﻮ ﻳﺮﺗﻘﻲ ﺑﻘﺪﺭﺓ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻋﻠﻰ ﺍﳊﻮﺍﺭ‬
‫ﻼ ﻣﻦ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻗﺒﻞ ﺍﳊﻮﺍﺭ‪.‬‬ ‫‪ -٤‬ﺇﻋﺪﺍﺩ ﻭﺗﺄﻫﻴﻞ ﻛ ﹰ‬
‫‪ -٥‬ﺍﻗﺘﺮﺍﺡ ﻣﺮﺍﺣﻞ ﻟﺘﺤﻘﻴﻖ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺧﻄﻮﺍﺕ ﺗﻨﻔﻴﺬﻳﺔ ﻋﻤﻠﻴﺔ‪.‬‬
‫‪ -٦‬ﺇﺑﺮﺍﺯ ﻓﻮﺍﺋﺪ ﺣﺼﻮﻝ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬
‫‪ -٧‬ﻭﺿﻊ ﻋﺪﺩ ﻣﻦ ﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗ‪‬ﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻔﻌﻴﻞ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬

‫א‪:‬‬ ‫א‬ ‫א‬

‫ﻭﻫﻲ ﺧﻄﻮﺓ ﺃﺳﺎﺳﻴﺔ‪ ،‬ﻭﺿﺮﻭﺭﻳﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺃﻱ ﺣﻮﺍﺭ ﻣﻦ ‪‬ﻗﺒ‪‬ﻞ ﺍﻷﺏ ﻣﻊ ﺍﻻﺑـﻦ ﺃﻭ ﺍﻟﻌﻜـﺲ‪،‬‬
‫ﻭﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻛﺘﺴﺎﺏ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﻭﺗﻄﻮﻳﺮ ﻣﻬﺎﺭﺍﺗﻪ‪ .‬ﺪﻑ ﺇﱃ ﺇﻋﺪﺍﺩ ﻛـﻞ ﻣـﻦ ﺍﻷﺏ‬
‫ﻭﺍﻻﺑﻦ ﻻﲣﺎﺫ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﻣﻨﻬﺠ‪‬ﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺑﻌﻀﻬﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﻓﻬﻢ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻟﻸﺳﺲ ﺍﻟﱵ ﲢﻜﻢ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻭﲢﻘﻴﻘﻬﺎ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺗﺼﺤﻴﺢ‬ ‫ƒ‬
‫ﻣﺎ ﳜﺎﻟﻔﻬﺎ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﺗﻔﺼﻴﻠﻬﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ)‪ ،(١‬ﻭﻫﻲ ﺑﺈﳚﺎﺯ‪ :‬ﺃﻥ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃ‪‬ﺎ ﻋﻼﻗﺔ ﻓﻄﺮﻳﺔ‪ ،‬ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﺍﻻﺑـﺘﻼﺀ‪ ،‬ﻭ‬
‫ﺍﻟ ‪‬ﱪ‪.‬‬
‫ﳏﺎﻭﻟﺔ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻋﻤﻮﻣ‪‬ﺎ ﻣـﻦ ﻣﻌﻮﻗـﺎﺕ‪،‬‬ ‫ƒ‬
‫ﻭﻣﻌﻮﻗﺎﺕ ﺍﳊﻮﺍﺭ ﺧﺼﻮﺻ‪‬ﺎ ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺔ ﺃﺳﺒﺎﺏ ﺍﻧﻌﺪﺍﻡ ﺍﳊﻮﺍﺭ‪ ،‬ﺃﻭ ﺗﻮﻗﻔﻪ‪ ،‬ﺃﻭ ﻗﻠﺘـﻪ‪ ،‬ﻟﻴﺴـﻬﻞ‬
‫ﺍﻟﺘﻐﻠﺐ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﺑﻴﺎ‪‬ﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ)‪ ،(٢‬ﻭﻫﻲ‪ :‬ﻗﻠﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‪،‬‬
‫ﻭﺗﻨﺎﻗﺾ ﺍﻟﻘﺪﻭﺓ‪ ،‬ﻭﺗﺴﻠﻂ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﺍﳊﻜﻢ ﺍﳌﹸﺴﺒﻖ ﻋﻠﻰ ﺍﻻﺑﻦ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻮﻗـﺎﺕ ﺍﳋﺎﺻـﺔ ﺑـﺎﳊﻮﺍﺭ‪:‬‬
‫ﺇﺣﺴﺎﺱ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﺍﺣﺪﳘﺎ ﺑﻌﺪﻡ ﺟﺪﻭﻯ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺿﻌﻒ ﺍﻟﺜﻘﺔ ﻭﺍﻟﺘﻔﺎﻫﻢ‪ ،‬ﻭﺍﻻﻧﻔﻌـﺎﻻﺕ ﺍﻟﺰﺍﺋـﺪﺓ‬

‫)‪ (١‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﺳﺲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺹ‪.٥٦‬‬
‫)‪ (٢‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻌﻮﻗﺎﺕ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﺹ‪.٦٦‬‬
‫ﻭﺍﻟﻐﻀﺐ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺿﻌﻒ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﳉﻬﻞ ﲟﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻵﺑـﺎﺀ ﰲ‬
‫ﺃﻋﻤﺎﳍﻢ ﻭﰲ ﺍﳌﱰﻝ‪ ،‬ﻭﻋﺪﻡ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﻭﺁﺩﺍﺑﻪ ﻣﻨﺬ ﺍﻟﺼـﻐﺮ‪ ،‬ﻭﺍﻓﺘﻘـﺎﺭ ﺃﺣـﺪ‬
‫ﺍﻟﻄﺮﻓﲔ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﻜﺎﻓﻴﺔ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻋﺪﻡ ﺇﳌﺎﻡ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﺃﺣﺪﳘﺎ ﲟﻬﺎﺭﺍﺕ ﺍﳊﻮﺍﺭ‪،‬‬
‫ﻭﺍﻟﻠﻮﻡ ﰲ ﻣﻮﻗﻒ ﺍﳌﺼﺎﺭﺣﺔ ﺑﺎﳋﻄﺄ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﻟﺰﻭﻣﻴﺔ ﺗﻄﺎﺑﻖ ﺍﻷﻓﻜﺎﺭ ﺑﲔ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﺃﺣﺪ‬
‫ﺍﻟﻄﺮﻓﲔ ﻋﺪﻡ ﺃﻫﻠﻴﺔ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻟﻠﺤﻮﺍﺭ‪.‬‬
‫ﺗﻮﻓﺮ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳊﻮﺍﺭ‪:‬‬ ‫ƒ‬
‫ﺗﺘﻮﻓﺮ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳊﻮﺍﺭ ﺑﺈﺣﺴﺎﺱ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﺑﺄﳘﻴﺔ ﺍﳊﻮﺍﺭ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﺴ‪‬ﺒﻞ ﺍﳌﺴـﺎﻋﺪﺓ ﻋﻠـﻰ‬
‫ﺫﻟﻚ‪ :‬ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻻﺗﻔﺎﻕ ﰲ ﺍﳉﻠﺴﺎﺕ ﺍﻷﺳﺮﻳﺔ ﻋﻠﻰ ﺍﲣﺎﺫ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﻣﻨﻬﺠ‪‬ﺎ ﻟﻠﺘﻌﺎﻣﻞ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ .‬ﻭﺍﻟﺸﻌﻮﺭ ﺑﺘﻘﺒﻞ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺍﳌﺴﺎﻧﺪﺓ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﺣﺴﻦ ﺍﻹﻧﺼﺎﺕ‪ ،‬ﻭ‪‬ﻴﺌـﺔ‬
‫ﺍﳌﻨﺎﺥ ﺍﻟﺪﺍﻋﻢ ﻟﻠﺤﻮﺍﺭ ﺍﻟﺬﻱ ﻳﺴﻬﻢ ﰲ ﺍﻗﺘﺮﺍﺏ ﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺍﻵﺑﺎﺀ ﻣﻦ ﺧﻼﻝ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺜﻘﺔ ﺍﳌﺘﺒﺎﺩﻟـﺔ –‬
‫ﻭﻫﻲ ﺣﺴﻦ ﺍﻟﻈﻦ ﻭﺗﻮﻗﻊ ﺍﳋﲑ‪ -‬ﺍﻟﱵ ﲤﺜﻞ ﺃﻛﱪ ﳏﻔﺰ ﻟﻠﺤﻮﺍﺭ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳊﻮﺍﺭ‪ :‬ﻓﺘﻜﻮﻥ ﺑﺎﻹﻋﺪﺍﺩ ﺍﳌﻨﺎﺳﺐ ﻟﻜﻼ ﺍﻟﻄﺮﻓﲔ ﻻﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﺑﺎﻟﺘﺪﺭﺏ ﻋﻠﻰ ﻋﻨﺎﺻﺮﻩ ﺳﻮﺍﺀ ﺍﳊﻮﺍﺭ ﺍﻟﻠﻔﻈﻲ ﺃﻭ ﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﻟﻸﻣﻮﺭ ﺍﻟﱵ ﲣﺘﺺ ﺑﺈﻋـﺪﺍﺩ‬
‫ﺍﻷﺏ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﻧﻪ ﺍﻟﻘﺪﻭﺓ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ‪ ،‬ﻛﻤﺎ ﻳﻠﻲ ‪:‬‬
‫‪ .١‬ﺗﻐﻴﲑ ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﲤﻨﻊ ﺍﳊﻮﺍﺭ ﰲ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﻛﻤﺘﻄﻠﺒـﺎﺕ ﻣﺮﺣﻠـﺔ ﺍﻟﺒﻠـﻮﻍ‪ ،‬ﺃﻭ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﺗﻘﻠﻞ ﻣﻦ ﻗﺪﺭﺍﺕ ﺍﻷﺑﻨﺎﺀ ﻭﺃﺣﻘﻴﺘﻬﻢ ﰲ ﺍﳊﻮﺍﺭ‪.‬‬
‫‪ .٢‬ﺗﺄﻫﻴﻞ ﺍﻷﺏ ﻟﻠﻘﻴﺎﻡ ﺑﺪﻭﺭ ﺍ ﹸﳌﺤﺎﻭﺭ ﻭﻓﻖ ﺃﺳﺲ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻋﻤﻠﻴﺔ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﳓـﻮ ﺍﻛﺘﺴـﺎﺏ‬
‫ﻭﺗﻨﻤﻴﺔ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻛﺎﳊﻠﻢ ﻭﺍﻟﺼﱪ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﱵ ﺗ‪‬ﻤﻜﻨﻪ ﻣﻦ ﻏﺮﺱ ﻭﺗﻨﻤﻴـﺔ‬
‫ﺛﻘﺎﻓﺔ ﺍﳊﻮﺍﺭ ﻟﺪﻯ ﺍﻻﺑﻦ ﻋﻠﻰ ﺃﺳﺲ ﺻﺤﻴﺤﺔ‪ ،‬ﻛﺎﻟﻘﺪﺭﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻮﺍﺿﺤﺔ‬
‫ﻏﲑ ﺍﳌﻌﻘﹼﺪﺓ ﺳﻬﻠﺔ ﺍﻟﻔﻬﻢ ‪-‬ﻭﻓﻖ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻋﻤﺮ ﺍﻻﺑﻦ‪ ،-‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﺒﺴﻴﻂ ﺍﻟﻔﻜـﺮﺓ‪ .‬ﻭﳏﺎﻭﻟـﺔ‬
‫ﺍﻹﳚﺎﺯ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺗﺮﻛﻴﺰﻩ ﻋﻠﻰ ﺍﻟﻨﻘﺎﻁ ﺍﳌﻬﻤﺔ ﺑﺎﺧﺘﺼﺎﺭ ﻣﻔﻴﺪ‪ ،‬ﻣﻊ ﺍﺧﺘﻴﺎﺭ ﺃﻃﻴﺐ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺑﻌﺾ ﺍﻟﻘﺪﺭﺍﺕ ﺍﳌﻌﺮﻓﻴﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺳﻌﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻹﻃﻼﻉ ﰲ ﺟﻮﺍﻧﺐ ﻣﻮﺿـﻮﻉ‬
‫ﺍﳊﻮﺍﺭ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﻣﻨﺎﺳﺒﺔ‪ ،‬ﻣﻊ ﺍﻹﺣﺎﻃﺔ ﲟﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺑﻌﺾ ﺍﻟﻘﺪﺭﺍﺕ ﺍﳌﻬﺎﺭﻳﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﳉﻤﻊ ﺑﲔ ﺍﻹﻧﺼﺎﺕ ﻭﺍﳊﻮﺍﺭ‪ ،‬ﻓﻬﻢ ﺧﺼﺎﺋﺺ ﻭﺣﺎﺟـﺎﺕ‬
‫ﺍﻟﻨﻤﻮ ﻟﺪﻯ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻧﻘﺪ ﺍﻟﻔﻜﺮﺓ ﻭﻟﻴﺲ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﺍﻟﻮﺿﻮﺡ‪ ،‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﺍﻟﺘﺸﺠﻴﻊ)‪.(١‬‬

‫)‪ (١‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﻮﺍﻋﺪ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ‪ ،‬ﺹ‪.٧٧‬‬
‫ﺍﻟﻌﻤﻞ ﺑﻨﺘﺎﺋﺞ ﺩﺭﺍﺳﺔ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ .‬ﻭﺇﻟﺘﺰﺍﻡ ﺍﻷﺳﺲ ﺍﻟﱵ ﻳﻘـﻮﻡ‬ ‫ƒ‬
‫ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﳊﻮﺍﺭ)‪ ،(١‬ﻭﻫﻲ‪:‬‬
‫ﺃﺳﺲ ﺧﺎﺻﺔ ﺑﺎﻷﺏ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ .١‬ﺣﻔﻆ ﻛﺮﺍﻣﺔ ﺍﻻﺑﻦ‪.‬‬
‫‪ .٢‬ﺍﻹﺣﺎﻃﺔ ﺑﺎﻻﺑﻦ‪.‬‬
‫‪ .٣‬ﻋﺪﻡ ﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﺎﻻﺑﻦ‪.‬‬
‫ﺃﺳﺲ ﺧﺎﺻﺔ ﺑﺎﻻﺑﻦ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ .١‬ﺍﻟﻄﺎﻋﺔ ﰲ ﺍﳊﻖ‪.‬‬
‫‪ .٢‬ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺴﺮﻳﻌﺔ‪.‬‬
‫‪ .٣‬ﺍﻟﺘﻮﺍﺿﻊ ﻟﻸﺏ‪.‬‬
‫ﺃﺳﺲ ﻋﺎﻣﺔ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ .١‬ﺍﻟﺘﻨﻮﻉ ﰲ ﺍﳋﻄﺎﺏ ﻭﻓﻖ ﻣﺎ ﳛﺘﺎﺟﻪ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ‪.‬‬
‫‪ .٢‬ﺍﳉﻤﻊ ﺑﲔ ﺇﻗﻨﺎﻉ ﺍﻟﻌﻘﻞ ﻭﺍﺳﺘﺜﺎﺭﺓ ﺍﻟﻮﺟﺪﺍﻥ‪.‬‬
‫‪ .٣‬ﺍﻟﺘﻤﺴﻚ ﺑﻠﲔ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ﺍﳊﺴﻦ‪.‬‬
‫‪ .٤‬ﺍﺧﺘﻴﺎﺭ ﺍﻷﻟﻔﺎﻅ ﺍﻷﻛﺜﺮ ﻣﻨﺎﺳﺒﺔ ﻟﻠﻤﻘﺎﻡ ﻭﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﻭﻗﻌ‪‬ﺎ ﰲ ﺍﻟﻨﻔﺲ‪.‬‬
‫‪ .٥‬ﺍﺳﺘﺨﺪﺍﻡ ﻣﺼﻄﻠﺤﺎﺕ ﳏﺪﺩﺓ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ ﻛﻠﻤﺔ ﺑﲏ‪.‬‬
‫‪ .٦‬ﺣﻖ ﺍﳊﻮﺍﺭ ﻣﺘﺎﺡ ﻟﻜﻞ ﻓﺮﺩ ﰲ ﺍﻷﺳﺮﺓ‪ ،‬ﺳﻮﺍﺀ ﺍﻵﺑﺎﺀ ﺃﻭ ﺍﻷﺑﻨﺎﺀ ﺫﻛـﻮﺭ‪‬ﺍ ﻭﺇﻧﺎﺛﹰـﺎ‪ ،‬ﺍﻟﺼـﺎﱀ‬
‫ﻭﺍﻟﻌﺎﺻﻲ ﺑﻞ ﺣﱴ ﺍﻟﻜﺎﻓﺮ‪.‬‬
‫‪ .٧‬ﺃﳘﻴﺔ ﺍﻟﻮﻗﺖ ﻭﺍﳌﻜﺎﻥ ﰲ ﺍﳊﻮﺍﺭ؛ ﻷﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ ﳌﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﺃﻭ ﺍﳌﻨﺎﺳـﺐ‬
‫ﻟﻄﺮﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﺍﳌﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ ﳌﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﺃﻭ ﻟﻄﺮﰲ ﺍﳊﻮﺍﺭ ﻗﺮﺑ‪‬ﺎ ﻭﺑﻌﺪ‪‬ﺍ‪ ،‬ﺃﺩﻋﻰ ﻟﻠﺘـﺄﺛﲑ‬
‫ﻭﺍﻹﻗﻨﺎﻉ‪.‬‬
‫‪ .٨‬ﺍﻟﻌﻼﻗﺔ ﺍﻟﻮﻃﻴﺪﺓ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺿﺮﻭﺭﻳﺔ ﳊﺼﻮﻝ ﺍﻟﺘﻘﺎﺭﺏ ﰲ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪ ،‬ﺃﻭ ﻗﺒﻮﻝ‬
‫ﺍﻟﻨﺼﺢ ﻭﺍﻻﻗﺘﻨﺎﻉ‪.‬‬
‫‪ .٩‬ﺍﻟﺘﻨﻮﻉ ﰲ ﺃﺳﺎﻟﻴﺐ ﺍﳊﻮﺍﺭ ﺑﻐﻴﺔ ﺍﻹﻗﻨﺎﻉ ﺃﻭ ﺗﻘﺮﻳﺐ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪.‬‬

‫)‪ (١‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺹ‪.١٣٥‬‬
 ‫‪:‬‬ ‫א‬ ‫א‬ ‫א א‬ ‫א‬ ‫א‬
‫ﻫﻲ ﺛﻼﺙ ﻣﺮﺍﺣﻞ ﻣ‪‬ﻘﺘﺮﺣﺔ ﺗ‪‬ﺒﲎ ﻋﻠﻰ ﻣ‪‬ﺘﻄﻠﺒﺎﺕ ﻣﺎ ﻗﺒﻞ ﺍﳊﻮﺍﺭ‪ ،‬ﺍﻟﱵ ﺳﺒﻖ ﺑﻴﺎ‪‬ﺎ‪:‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ)ﺍﻟﺘﻬﻴﺌﺔ(‪:‬‬
‫ﻫﻲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳ‪‬ﻤﺜﻞ ﻧﻘﻄﺔ ﺍﻻﻧﻄﻼﻕ ﻭﺑﺪﺍﻳﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﻭ‪‬ﺎ ﻳ‪‬ﻤﻬﺪ ﺍﻷﺏ ﺃﻭ ﺍﻻﺑﻦ ﳌﺎ ﻳﻠﻴﻬﺎ ﻣﻦ ﻣﺮﺍﺣﻞ‪.‬‬
‫ﻭﺗﺸﻤﻞ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻗﺴﻤﲔ‪:‬‬
‫‪ -١‬ﲢﺪﻳﺪ ﻫﺪﻑ ﻭﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﺃﻱ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﺮﻳﺪ ﺍﻟﻄﺮﻓﺎﻥ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻣـﻦ ﻭﺭﺍﺀ ﻋﻤﻠﻴـﺔ‬
‫ﺍﻟﺘﺤﺎﻭﺭ)‪ .(١‬ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﲢﺪﻳﺪ ﺍﳍﺪﻑ ﻭﺍﳌﻮﺿﻮﻉ ﺣﻔﻆ ﻭﻗﺖ ﻭﺟﻬﺪ ﻃﺮﰲ ﺍﳊﻮﺍﺭ‪.‬‬
‫ﻭﻳ‪‬ﻤﻜﻦ ﲢﺪﻳﺪ ﻫﺪﻑ ﺍﳊﻮﺍﺭ ﲟﻌﺮﻓﺔ ﺍﻟﺴﺒﺐ ﺍﻟﺪﺍﻋﻲ ﻟﻠﺤﻮﺍﺭ ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻄﻠﻮﺑﺔ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﺍﶈﺎﻓﻈـﺔ‬
‫ﻋﻠﻰ ﺍﺳﺘﺤﻀﺎﺭ ﻫﺬﺍ ﺍﳍﺪﻑ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ‪ .‬ﺃﻣﺎ ﲢﺪﻳﺪ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻓﻴﻜﻮﻥ ﲜﻤﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺣﻮﻟـﻪ‬
‫ﻭﺗﻘﺴﻴﻤﻪ ﺇﱃ ﳏﺎﻭﺭ‪-‬ﺇﺫﺍ ﻟﺰﻡ ﺍﻷﻣﺮ‪ -‬ﻭﺍﺿﺤﺔ ﻳﺴﻬﻞ ﻓﻬﻤﻬﺎ‪ ،‬ﻭﺍﻻﻧﺘﻘﺎﻝ ﺑﻴﻨﻬﺎ‪.‬‬
‫‪ -٢‬ﺍﺧﺘﻴﺎﺭ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺪﺧﻞ‪ ،‬ﻭﻫﻮ ﻃﺮﻳﻘﺔ ﺍﻟﺒﺪﺀ ﺍﳌﻨﺎﺳﺐ ﻟﺘﻬﻴﺌﺔ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪-‬ﻣﻊ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳉﻤﻊ‬
‫ﺑﲔ ﺃﻛﺜﺮ ﻣﻦ ﻣﺪﺧﻞ‪ ،-‬ﻭﺍﻟﻐﺮﺽ ﻣﻨﻪ ﺇﺛﺎﺭﺓ ﻭﺟﺬﺏ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﳚﺎﺩ ﺍﻧﻄﺒـﺎﻉ ﻭﺷـﻌﻮﺭ‬
‫ﺣﺴﻦ ﻟﺪﻳﻪ ﳓﻮ ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ ﻳﺪﻓﻌﻪ ﳓﻮ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻹﳚﺎﰊ ﻣﻌﻪ؛ ﻷﻥ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﻘﻮﻳﺔ ﺳﺒﺐ ﳊﺼـﻮﻝ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺮﺟ‪‬ﻮﺓ‪ .‬ﻭﻳﺘﻄﻠﺐ ﻣﻌﺮﻓﺔ ﺍﻷﺏ ﺃﻭ ﺍﻻﺑﻦ ﺑﻮﺿﻊ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺍﳌﺪﺧﻞ ﺍﻟﺬﻱ ﻳﻨﺎﺳﺒﻪ‪ .‬ﻭﻣـﻦ‬
‫ﺃﻣﺜﻠﺔ ﻣﺪﺍﺧﻞ ﺍﳊﻮﺍﺭ‪:‬‬
‫ﺣ‪‬ﺴﻦ ﺍﻻﺳﺘﻬﻼﻝ ﺑﺈﻟﻘﺎﺀ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺴﺒ‪‬ﺎ ﻟﻠﻤﺤﺒﺔ ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﺗﱠﻢ ﺻﻴﻐﺔ‬ ‫ƒ‬
‫ﻭﻫﻲ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ،‬ﳌﺎ ﻟﻠﺴﻼﻡ ﻣﻦ ﺃﺛﺮ ﰲ ﺇﺷﺎﻋﺔ ﺍﶈﺒﺔ ﻣﺼﺪﺍﻗﹰﺎ ﻟﻘـﻮﻝ ﺍﻟـﻨﱯ‬
‫[)‪.(٢‬‬ ‫אא‬ ‫א‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪] :‬‬
‫ﺍﻟﻨﺪﺍﺀ ﺍﳌﹸﺼﺎﺣﺐ ﻟﻮﺻﻒ ﺍﻷﺑﻮﺓ‪ :‬ﻳﺎ ﺃﺑﺖ‪ ،‬ﺃﻭ ﻭﺻﻒ ﺍﻟﺒﻨﻮﺓ‪ :‬ﻳﺎ ﺑ‪‬ﲏ‪ ،‬ﻣـﻊ ﺗﻜـﺮﺍﺭ‬ ‫ƒ‬
‫ﺍﻟﻨﺪﺍﺀ‪.‬‬
‫ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺫﻟﻚ ﺑﻄﺮﺡ ﺳﺆﺍﻝ‪ ،‬ﺗ‪‬ﻌﺪ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻪ ﺑﺪﺍﻳﺔ ﻟﻠﺤﻮﺍﺭ‪.‬‬ ‫ƒ‬
‫ﺗﻌﺪﺍﺩ ﺍﶈﺎﻭﺭ ﺍﻟﱵ ﺳﻴﺘﻢ ﺍﳊﻮﺍﺭ ﺣﻮﳍﺎ‪.‬‬ ‫ƒ‬
‫ﺍﻟﺒﺪﺀ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻨﻘﺎﻁ ﺍﻹﳚﺎﺑﻴﺔ ﰲ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪.‬‬ ‫ƒ‬
‫ﺍﻟﻠﻤﺴﺔ ﺍﳊﺎﻧﻴﺔ‪.‬‬ ‫ƒ‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺍﳍﻴﱵ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﺬﺍﺕ ﻭﺍﻵﺧﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٦٨‬‬
‫ﺠﱠﻨ ﹶﺔ ﹺﺇﻟﱠﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭﹶﺃﻥﱠ‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪) ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺑ‪‬ﺎﺏ‪ :‬ﺑﻴ‪‬ﺎ ‪‬ﻥ ﹶﺃﻧﱠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺪﺧ‪‬ﻞﹸ ﺍﹾﻟ ‪‬‬
‫ﺤﺼ‪‬ﻮﻟ‪‬ﻬﺎ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ ،٥٤‬ﺹ ‪.(٧٤‬‬ ‫ﺴﻠﹶﺎ ﹺﻡ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ‪‬ﻟ ‪‬‬
‫ﲔ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹺﺈﳝ‪‬ﺎ ‪‬ﻥ ‪‬ﻭﹶﺃﻥﱠ ﹺﺇ ﹾﻓﺸ‪‬ﺎ َﺀ ﺍﻟ ﱠ‬
‫ﺤﱠﺒ ﹶﺔ ﺍﹾﻟﻤ‪ ‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬
‫‪‬ﻣ ‪‬‬
 ‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ‪:‬‬
‫‪ .١‬ﲢﺪﻳﺪ ﻫﺪﻑ ﻭﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻳ‪‬ﻔﻀﻞ ﲣﺼﻴﺺ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ ﰲ ﻛﻞ ﺟﻠﺴﺔ ﺣﻮﺍﺭﻳﺔ ﺇﻻ‬
‫ﺇﺫﺍ ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳊﻮﺍﺭ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻮﻉ ﻛﻌﺪﻡ ﺗﻮﻓﺮ ﻓﺮﺻﺔ ﻗﺮﻳﺒﺔ ﳊﻮﺍﺭ ﺁﺧﺮ ‪.‬‬
‫‪ .٢‬ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪-‬ﺍﻻﺑﻦ ﻛﻤﺜﺎﻝ‪ ،-‬ﻭﺃﺧﺬ ﻧﻔﺲ ﺍﳌﺴﺘﻮﻯ ﰲ ﺍﳉﻠﻮﺱ ﺃﻭ ﺍﻟﻮﻗﻮﻑ‪،‬‬
‫ﻣﻊ ﺃﳘﻴﺔ ﺇﻇﻬﺎﺭ ﺍﳊﺮﺹ‪ ،‬ﻭﻭﺿﻮﺡ ﻋﺎﻃﻔﺔ ﺍﶈﺒﺔ‪ ،‬ﻭﻫﻨﺎ ﻳﺄﰐ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﻏﲑ ﺍﻟﻠﻔﻈﻲ‪.‬‬
‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺪﺧﻞ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪.‬‬
‫‪ .٤‬ﺑﻌﺪ ‪‬ﻴﺌﺔ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻟﻠﺤﻮﺍﺭ ﻳ‪‬ﻤﻜﻦ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪-‬ﻣﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ‪ -‬ﺍﻟـﱵ‬
‫ﺳﻴﺄﰐ ﺑﻴﺎ‪‬ﺎ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ)ﺍﳌﻀﻤﻮﻥ(‪:‬‬
‫ﻭﻫﻲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻭﻛﻴﻔﻴﺔ ﺗﻨﺎﻭﻟﻪ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺗﺒﺎﺩﻝ ﺍﳊﻮﺍﺭ ﺑﻌﻨﺼﺮﻳﻪ ‪-‬ﺍﻟﻠﻔﻈﻲ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ‪-‬ﺑﲔ ﺍﻟﻄﺮﻓﲔ؛ ﻟﻠﻮﺻﻮﻝ ﺇﱃ‬
‫ﻧﺘﻴﺠﺔ ﻣﺮﺿﻴﺔ ﻟﻜﻠﻴﻬﻤﺎ‪.‬‬
‫ﻳ‪‬ﺴﺘﺨﺪﻡ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻋﺪﺩ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﹸﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨـﺎﺀ ﰲ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ‪ :‬ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﺍ ﹸ‬
‫ﳊﺠﱠﺔ‪ ،‬ﺍﻟﻨﺪﺍﺀ‪ ،‬ﺍﻟﺘﺪﺭﺝ‪ ،‬ﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﺃﺧﺬ ﺍﳌﻮﺛﻖ ﻭﺍﻹﺷـﻬﺎﺩ‪،‬‬
‫ﺿﺮﺏ ﺍﳌﺜﻞ‪ ،‬ﺍﻟﻘﺴﻢ‪ ،‬ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﺗﻘﺒﻴﺢ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺴﻴﺊ ﰲ ﻧﻈﺮ ﺍﳌﹸﺤﺎﻭﺭ ﻟﺪﻓﻌﺔ ﳓـﻮ ﺗﺮﻛـﻪ)‪.(١‬‬
‫ﻛﺬﻟﻚ ﻳ‪‬ﻤﻜﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻮﺿﻴﺤﻴﺔ ﺍﳊﺴﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻮﺻﻴﻞ ﻣﺎ ﻳﺮﺍﺩ‪ ،‬ﻭﺗﻘﺮﻳـﺐ‬
‫ﺍﳌﻌﲎ ﻭﺳﺮﻋﺔ ﺍﻟﻮﺻﻮﻝ ﻟﻠﻬﺪﻑ‪ :‬ﻛﺎﻟﺮﺳﻢ ﻋﻠﻰ ﺍﻟﻮﺭﻕ ﺃﻭ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﻭﺍﻷﺭﻗﺎﻡ‪ ،‬ﻭﺍﻷﺩﻟـﺔ‬
‫ﺍﳊﺴﻴﺔ‪ ،‬ﲟﺎ ﻳﻮﺍﻓﻖ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻤﺮﻱ ﻟﻠﻤ‪‬ﺤﺎﻭﺭ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﻃﺮﻳﻘﺔ ﻏﲑ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻛـﺎﻟﺘﻠﻤﻴﺢ ﻭﻋـﺪﻡ‬
‫ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﳋﻄﺄ‪ ،‬ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻧﺼﻴﺤﺔ ﻳﺒﺪﺃ ‪‬ﺎ ﺍﻷﺏ‪-‬ﻣﺜﻼ‪.-‬‬
‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ‪:‬‬
‫‪ .١‬ﻋﺮﺽ ﺍﳌﻮﺿﻮﻉ ﳐﺘﺼﺮ‪‬ﺍ ﺃﻭ ﺑﺘﻔﺎﺻﻴﻠﻪ‪ ،‬ﻭﻓﻖ ﻣﺎ ﻳﻨﺎﺳﺐ ﺍﳌﻮﻗﻒ ﻭﺍﳌﺴﺘﻮﻯ ﺍﻟ ‪‬ﻌﻤ‪‬ـﺮﻱ ﻭﺯﻣـﻦ‬
‫ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﻟﺒﺪﺀ ﺑﺎﻷﻫﻢ ﰒ ﺍﳌﻬﻢ‪ ،‬ﻭﺍﻟﺘﻜﺮﺍﺭ ﺇﺫﺍ ﻟﺰﻡ ﺍﻷﻣﺮ‪.‬‬
‫‪ .٢‬ﺍﺧﺘﻴﺎﺭ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﺳﻠﻮﺏ ﺍﳌﻨﺎﺳﺐ ﳌﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ ﻭﻟﺸﺨﺼـﻴﺔ ﺍﻷﺏ ﺃﻭ ﺍﻻﺑـﻦ‪ ،‬ﻣـﻊ‬
‫ﺃﻓﻀﻠﻴﺔ ﺍﳉﻤﻊ ﺑﲔ ﺃﻛﺜﺮ ﻣﻦ ﺃﺳﻠﻮﺏ ﻛﻤﺎ ﻫﻮ ﺍﳌﻨﻬﺞ ﰲ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻓـﻖ ﻣـﺎ‬
‫ﻳﻘﺘﻀﻴﻪ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ‪ ،‬ﻛﺎﳉﻤﻊ ﺑﲔ ﺃﺳﻠﻮﺏ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ ﻣﻊ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻌﻠﻴﻞ‪ .‬ﻭﳝﻜـﻦ ﻋـﺪﻡ‬
‫ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﳋﻄﺄ ﻟﻼﺑﻦ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﻏﲑ ﻣ‪‬ﺒﺎﺷﺮ ﰲ ﺍﻟﻨ‪‬ﺼﺢ‪.‬‬

‫)‪ (١‬ﻳ‪‬ﻨﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺹ‪.١٣٥‬‬
‫‪ .٣‬ﺍﺳﺘﺨﺪﺍﻡ ﺃﻟﻔﺎﻅ ﺳﻬﻠﺔ ﺍﻟﻔﻬﻢ ﻭﺍﺿﺤﺔ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻛﺜﺮ ﻭﻗﻌ‪‬ﺎ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻟﱵ ﺗﻼﻣﺲ ﺍﳌﺸﺎﻋﺮ‪،‬‬
‫ﻣﻊ ﺍﺧﺘﻴﺎﺭ ﺃﻃﻴﺐ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﺇﺗﺒﺎﻉ ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻨﻔﻊ ﰲ ﺑﻌـﺾ ﺍﻷﺣﻴـﺎﻥ ﺇﻻ ﺍﻟﺘـﻮﺩﺩ‬
‫ﻭﺍﻹﺣﺴﺎﻥ ﻛﻤﺎ ﻳﻈﻬﺮ ﰲ ﺁﻳﺎﺕ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬
‫‪ .٤‬ﺍﻟﺒﺪﺀ ﺑﻨﻘﺎﻁ ﺍﻻﺗﻔﺎﻕ ﻭﺗﻨﻤﻴﺘﻬﺎ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺘﻢ ﹶﻛﺴ‪‬ﺐ ﺍﻟﻨﻔﻮﺱ ﻭﺍﺳﺘﻤﺎﻟﺘﻬﺎ‪.‬‬
‫‪ .٥‬ﺍﻹﻧﺼﺎﺕ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻭﻻ ﻳﻌﲏ ﺍﻹﻧﺼﺎﺕ ﻋﺪﻡ ﺍﻟﺘﺤﺪﺙ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﺇﳕﺎ ﺇﻋﻄـﺎﺀ ﻓﺮﺻـﺔ‬
‫ﺍﻟﻜﻼﻡ ﻭﺍﻟﺮﺩ ﰲ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ‪ ،‬ﻭﳑﺎ ﻳﺴﺘﻠﺰﻡ ﺍﳌﺮﻭﻧﺔ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‪.‬‬
‫‪ .٦‬ﺇﻇﻬﺎﺭ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺍﻟﺘﺠﺎﻭﺏ ﺑﺎﻟﻌﲔ ﻭﺍﳊﺮﻛﺎﺕ ﻭﺍﳌﺸﺎﻋﺮ‪ ،‬ﻛﺎﻟﻔﺮﺡ ﰲ ﺣﺎﻝ‬
‫ﺍﻟﻔﺮﺡ‪ ،‬ﺃﻭ ﺍﳊﺰﻥ ﰲ ﺣﺎﻝ ﺍﳊﺰﻥ‪.‬‬
‫‪ .٧‬ﺍﻟﺘﺸﺠﻴﻊ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﺑﺎﻷﻟﻔﺎﻅ‪،‬ﻛﻘﻮﻝ‪ :‬ﺃﺣﺴﻨﺖ‪ ،‬ﺃﻭ ﺃﺣﺐ ﲰﺎﻉ ﺭﺃﻳﻚ‪ ،‬ﺃﻭ ﲨﻴﻞ ﻣﺎ ﺗﻘﻮﻟﻪ‪.‬‬
‫ﻭﳛﺼﻞ ﺍﻟﺘﺸﺠﻴﻊ ﺑﺎﳊﻮﺍﺭ ﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ :‬ﻛﺈﳝﺎﺀﺍﺕ ﺍﻟﻮﺟﻪ ﺃﻭ ﺍﳉﺴﺪ‪ ،‬ﻷﻥ ﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻭﺍﻧﺒﺴﺎﻃﻪ‪ ،‬ﺃﻭ‬
‫ﺗﻘﻄﻴﺐ ﺍﳉﺒﲔ‪ ،‬ﺃﻭ ﺍﻻﺑﺘﺴﺎﻣﺔ‪ ،‬ﻭﻧﻈﺮﺓ ﺍﻟﻌﻴﻨﲔ‪ ،‬ﻛﻠﻬﺎ ﺇﺷﺎﺭﺍﺕ ﻟﻠﻤﺤﺎﻭﺭ ﻟﻠﺒـﺪﺀ ﺃﻭ ﺍﻻﺳﺘﺮﺳـﺎﻝ ﰲ‬
‫ﺍﳊﻮﺍﺭ‪ ،‬ﺃﻭ ﺍﻟﺘﻮﻗﻒ‪.‬‬
‫‪ .٨‬ﺿﺒﻂ ﺍﻻﻧﻔﻌﺎﻻﺕ ﺣﱴ ﰲ ﺣﺎﻝ ﺍﺧﺘﻼﻑ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺧﺎﺻﺔ ﻣﻦ ﺍﻷﺏ؛ ﻷﻥ ﺍﻻﻧﻔﻌﺎﻝ ﻗﺪ‬
‫ﻳﻮﻗﻒ ﺍﳊﻮﺍﺭ ﻣﻦ ﺍﻻﺑﻦ‪ ،‬ﻭﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻟﻜﺬﺏ ﰲ ﺣﻮﺍﺭﺍﺕ ﻗﺎﺩﻣﺔ‪.‬‬
‫‪ .٩‬ﺿﺮﻭﺭﺓ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳋﻄﺄ ﺳﻮﺍﺀ ﻣﻦ ﺍﻷﺏ ﺃﻭ ﺍﻻﺑﻦ‪.‬‬
‫‪ .١٠‬ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﳊﻮﺍﺭ ﰲ ﺻ‪‬ﻠﺐ ﺍﳌﻮﺿﻮﻉ ﻭ ‪‬ﻣﺤ‪‬ﺎ ﹺﻭﺭﹺﻩ ﺍﳌﹸﺤﺪﺩﺓ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺎ ﻳﺮﺿـﻲ‬
‫ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻳ‪‬ﻤﻜﻦ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﳊﻮﺍﺭ‪ -‬ﺧﺎﲤﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺳﻴﺄﰐ ﺑﻴﺎ‪‬ﺎ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ)ﺍﳋﺎﲤﺔ(‪:‬‬
‫ﻭﻫﻲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳ‪‬ﻤﺜﻞ ‪‬ﺎﻳﺔ ﺍﳊﻮﺍﺭ ﰲ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ‪.‬‬
‫ﻭﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‪ :‬ﲢﺪﻳﺪ ﻧﺘﻴﺠﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻬﻢ ﻭﺍﻻﺳﺘﻴﻌﺎﺏ ﳌﻀﻤﻮﻥ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺇ‪‬ـﺎﺀ‬
‫ﺍﳊﻮﺍﺭ‪.‬‬
‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ‪:‬‬
‫‪ .١‬ﲢﺪﻳﺪ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﻠﺤﻮﺍﺭ ﻭﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﳛﺼﻞ ﺫﻟﻚ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺑﺎﻟﺘﻌﻘﻴﺐ ﺍﳌﺒﺎﺷﺮ ﻭﺗﻠﺨﻴﺺ ﺍ ﹶﳌﺤ‪‬ﺎﻭﹺﺭ ﺍﻟﱵ ﺩﺍﺭ ﺣﻮﳍﺎ ﺍﳊﻮﺍﺭ‪.‬‬ ‫ƒ‬
‫ﺫﻛﺮ ﺃﻫﻢ ﻣﺎ ﻭﺭﺩ ﺧﻼﻝ ﺍﳊﻮﺍﺭ ﻛﺎﻷﻓﻜﺎﺭ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ƒ‬
‫ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﳊﻠﻮﻝ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﺳ‪‬ﺒﻞ ﲢﻘﻴﻘﻬﺎ‪.‬‬ ‫ƒ‬
‫‪ .٢‬ﻣﻌﺮﻓﺔ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻬﻢ ﻭﺍﻻﺳﺘﻴﻌﺎﺏ‪ ،‬ﲝﺼﻮﻝ ﺗﻐﺬﻳﺔ ﺭﺍﺟﻌﺔ‪» :‬ﻟﻴﺲ ﺑﺎﻟﻀـﺮﻭﺭﺓ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﻛﻼﻣ‪‬ﺎ ﻣﻨﻄﻮﻗﹰﺎ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﺇﺷﺎﺭﺓ‪ ،‬ﺃﻭ ﶈﺔ ﻣﻦ ﺍﳌﹸﺴﺘﻤﻊ ﻟﻠﻤ‪‬ﺘﺤﺪﺙ‪ ،‬ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﲎ ﺍﳌﻘﺼـﻮﺩ‬
‫ﻭﺻﻞ ﺑﻮﺿﻮﺡ ﺇﱃ ﻓﻬﻢ ﺍﻟﺴﺎﻣﻊ ﺃﻭ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻌﻜﺲ‪ ،‬ﳑﺎ ﻳﺴﺘﺪﻋﻲ ﻗﻴﺎﻡ ﺍﻟﹸﻤﺘﺤﺪﺙ ﺑﺈﻋﺎﺩﺓ ﺍﻟﺮﺳـﺎﻟﺔ‬
‫ﺑﻄﺮﻳﻘﺔ ﺃﻭﺿﺢ«)‪ .(١‬ﺃﻱ ﺃﻥ ﺍﻟﺘﻐﺬﻳﺔ ﺍﻟﺮﺍﺟﻌﺔ ﲢﺼﻞ ﺑﻌﺪﺩ ﻣﻦ ﺍﻟﻄﺮﻕ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﳌﹸﺒﺎﺷﺮ ﻋﻦ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ƒ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﺑﺈﺷﺎﺭﺓ ﺗﺪﻝ ﻋﻠﻰ ﺃﺛﺮ ﺍﳊﻮﺍﺭ ﻛﺎﻧﺘﻘﺎﺩ‪ ،‬ﺃﻭ ﺍﻣﺘﻌﺎﺽ‪ ،‬ﺃﻭ ﺭﺿﺎ ﺍﻟﻄـﺮﻑ‬ ‫ƒ‬
‫ﺍﻵﺧﺮ‪.‬‬
‫ﻣﻼﺣﻈﺔ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺴﺮﻳﻌﺔ ﳌﺎ ﰎ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻪ‪.‬‬ ‫ƒ‬
‫‪ .٣‬ﺇ‪‬ﺎﺀ ﺍﳊﻮﺍﺭ ﺑﻄﺮﻳﻘﺔ ﺗﺮﺿﻲ ﻛﻼ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻣﻊ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﻠﻄﺔ ﺍﻷﺑﻮﻳﺔ ﰲ‬
‫ﺇ‪‬ﺎﺋﻪ‪،‬ﻭﺟﻌﻞ ﺍﻻﺑﻦ ﻳﻨﻬﻴﻪ ﰲ ﺑﻌﺾ ﺍﳌﺮﺍﺕ‪،‬ﻟﻜﻲ ﻻ ﻳﺒﻘﻰ ﰲ ﻧﻔﺲ ﺍﻻﺑﻦ ﺷﻲﺀ ﻛﺎﻥ ﻳﺮﺟـﻮ ﺍﳊـﻮﺍﺭ‬
‫ﺣﻮﻟﻪ‪ .‬ﻭﻳ‪‬ﻤﻜﻦ ﺇ‪‬ﺎﺀ ﺍﳊﻮﺍﺭ ﺑﻌﺪﺩ ﻣﻦ ﺍﻟﻄﺮﻕ ﺍﳌﹸﻨﺎﺳﺒﺔ ﻟﻠﻤﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﻭﺍﳌﺴﺘﻮﻯ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﻱ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﳋﻄﺄ ﺇﻥ ‪‬ﻭﺟﹺﺪ‪ ،‬ﻭﺍﻻﻋﺘﺬﺍﺭ ﻋﻨﻪ‪.‬‬ ‫ƒ‬
‫ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺑﺬﻝ ﺍﻟﻮﻗﺖ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻭﺣ‪‬ﺴﻦ ﺍﻻﺳﺘﻤﺎﻉ ﻭﻋﻠـﻰ ﺍﻟﺘﻤﺴـﻚ ﺑـﺄﺩﺏ‬ ‫ƒ‬
‫ﺍﳊﻮﺍﺭ‪.‬‬
‫ﺇﺑﺪﺍﺀ ﺍﻟﺘﺮﺣﻴﺐ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺘﺤﺎﻭﺭ ﻣﻊ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻣ‪‬ﺴﺘﻘﺒﻼ ﰲ ﺃﻱ ﻭﻗﺖ‪.‬‬ ‫ƒ‬
‫ﺍﻟﺘﺤﻴﺔ‪ ،‬ﻭﻫﻲ ﻗﻮﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬ ‫ƒ‬

‫‪:‬‬ ‫א‬ ‫א‬ ‫א א‬ ‫א א‬

‫ﻻﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌ‪‬ﺎﻝ‪ ،‬ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﻮﺍﺋﺪ ﻋﺪﻳﺪﺓ ﲢﺼﻞ ﻧﺘﻴﺠـﺔ ﺇﺗﺒـﺎﻉ‬
‫ﺍﻵﺑﺎﺀ ﳌﺮﺍﺣﻞ ﺍﳊﻮﺍﺭ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻣﻦ ﹶﺛ ﱠﻢ ﺗﻮﻇﻴﻔﻬﺎ ﺍﻟﺘﻮﻇﻴﻒ ﺍﻟﺼﺤﻴﺢ ﰲ ﺗﺮﺑﻴﺘﻬﻢ‪ ،‬ﻭﲟـﺎ ﺃﻥ ﺍﳊـﻮﺍﺭ‬
‫ﺃﺳﻠﻮﺏ ﻣﻨﺎﺳﺐ ﻟﻜﺎﻓﺔ ﺍﳌﺮﺍﺣﻞ ﺍﻟﻌ‪‬ﻤﺮﻳﺔ ﻟﻸﺑﻨﺎﺀ؛ ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﲢﺪﻳﺪ ﺯﻣﻦ ﲢﻘﻖ ﻛﻞ ﻓﺎﺋـﺪﺓ ﺑﻔﺘـﺮﺓ‬
‫ﻣﻌﻴﻨﺔ‪ ،‬ﺑﻞ ﳝﻜﻦ ﺃﻥ ﺗﺘﺤﻘﻖ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻋﻠﻰ ﻣﺪﻯ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺣﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﲟﺴﺘﻮﻳﺎﺕ ﲣﺘﻠـﻒ‬
‫ﻛﻤ‪‬ﺎ ﻭﻛﻴﻔﹰﺎ‪ .‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺫﻛﺮ ﻷﻫﻢ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﱵ ﳛﻘﻘﻬﺎ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪:‬‬

‫)‪ (١‬ﳏﻤﺪ ﻣﻨﲑ ﺣﺠﺎﺏ‪ ،‬ﻣﻬﺎﺭﺍﺕ ﺍﻻﺗﺼﺎﻝ ﻟﻺﻋﻼﻣﻴﲔ ﻭﺍﻟﺘﺮﺑﻮﻳﲔ ﻭﺍﻟﺪﻋﺎﺓ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٨‬‬
 ‫‪ .١‬ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪:‬‬
‫ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻤﻠﻴﺔ ﻳﺘﻢ ﻓﻴﻬﺎ ﺗﺸﻜﻴﻞ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﺑﺘﻜـﻮﻳﻦ ﺍﳌﻌـﺎﻳﲑ ﻭﺍﻟﻘـﻴﻢ‬
‫ﻭﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻻﲡﺎﻫﺎﺕ ﻟﻸﻓﺮﺍﺩ ﻛﻲ ﺗﺘﻄﺎﺑﻖ ﻭﺗﺘﺴﻖ ﻣﻊ ﺩﻭﺭﻫﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺣﱴ ﻳﺴﻠﻚ ﻛـﻞ ﻓـﺮﺩ‬
‫ﺣﺴﺐ ﺟﻨﺴﻪ )ﺫﻛﺮ‪-‬ﺃﻧﺜﻰ( ﻭﺩﻭﺭﻩ ﺍﳌﺘﻮﻗﻊ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﺣﺎﺿﺮ‪‬ﺍ ﻭﻣﺴﺘﻘﺒﻼ)‪.(١‬‬
‫ﻭﻳﺘﻤﺜﻞ ﺍﻛﺘﺴﺎﺏ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻷﺩﻭﺍﺭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﳌﻌﺎﻳﲑ‪ ،‬ﻭﺍﻟﻘـﻴﻢ‪،‬‬
‫ﻭﺍﻻﻧﻔﻌﺎﻻﺕ‪ ،‬ﰲ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﻳﺘﻌﻠﻤﻬﺎ ﺍﻟﻄﻔﻞ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﺗﻌﺪ ﺍﻷﺳﺮﺓ –ﳑﺜﻠﺔ ﰲ ﺍﻵﺑﺎﺀ‪ -‬ﺃﻭﻝ ﻭﺃﻫﻢ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﲢﺼـﻞ ﻓﻴﻬـﺎ ﺍﻟﺘﻨﺸـﺌﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻄﻔﻞ؛ ﻷﻧﻪ ﻳﻘﻀﻲ ﻓﻴﻬﺎ ﺃﻫﻢ ﻣﺮﺣﻠﺔ ﻋﻤﺮﻳﺔ ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ‪ ،‬ﺣﻴﺚ ﺗﻄﻮﻝ ﻓﺘـﺮﺓ‬
‫ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺃﺑﻮﻳﻪ ﻭﺣﺎﺟﺘﻪ ﳍﻤﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻵﺑﺎﺀ ﰲ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ‪ :‬ﺍﻟﺘﻮﺟﻴﻪ ﺍﳌﹸﺒﺎﺷﺮ ﺍﻟﺼﺮﻳﺢ ﻟﺴـﻠﻮﻙ ﺍﻟﻄﻔـﻞ‬
‫ﻭﺗﻌﻠﻴﻤﻪ ﺍﳌﻌﺎﻳﲑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﺴﻠﻮﻙ ﻭﺍﻷﺩﻭﺍﺭ ﻭﺍﻟﻘﻴﻢ ﻭﺍﻻﲡﺎﻫﺎﺕ)‪.(٢‬‬
‫ﻭﺍﳊﻮﺍﺭ ﻫﻮ ﺍﻷﺳﻠﻮﺏ ﺍﳌﹸﻨﺎﺳﺐ ﺍﻟﺬﻱ ﻳﺘﻢ ﻣﻦ ﺧﻼﻟﻪ ﺍﻧﺘﻘﺎﻝ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻷﻧﻪ ﻳﻮﻓﺮ ﺍﻟﺘﻔﺎﻋﻞ‬
‫ﺍﳌﻄﻠﻮﺏ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﺍﻟﺬﻱ ﻳﻨﺒﲏ ﻋﻠﻴﻪ ﻣﺴﺎﺭ ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﺣﻴﺚ ﻳﻌﻜﺲ ﺗﻘﺒﻞ ﺍﻻﺑﻦ ﳌﺎ ﻳ‪‬ﻌﻠﻤﻪ ﺍﻷﺏ‬
‫ﻟﻪ ﻣﻦ ﻧﻈﻢ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻳﺴﻤﺢ ﻟﻼﺑﻦ ﺑﺈﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ ﺃﻭ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳛﺼﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ‬
‫ﺍﻟﻔﻬﻢ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﺍﻟﻘﻨﺎﻋﺔ‪.‬‬
‫‪ .٢‬ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﺍﻟﻠﻐﺔ ﺃﺳﺎﺱ ﻣﻬﻢ ﻟﻠﺤﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻬﻲ ﺃﺩﺍﺓ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻟﺘﻔﺎﻫﻢ ﻭﺗﺒﺎﺩﻝ‬
‫ﺍﻷﻓﻜﺎﺭ ﻭﺍﻵﺭﺍﺀ ﻭﺍﳌﺸﺎﻋﺮ ﻣﻌﻬﻢ‪ ،‬ﻭﻃﺮﻳﻘﻪ ﺇﱃ ﻓﻬﻤﻬﻢ ﻭﺇﳚﺎﺩ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺑﻨﺎﺀ ﺍﻟﺮﻭﺍﺑﻂ ﻣﻌﻬﻢ)‪.(٣‬‬
‫ﳝﻜﻦ ﻣﻦ ﺧﻼﻝ ﺍﳊﻮﺍﺭ ﺑﻌﻨﺼﺮﻳﻪ ﺍﻟﻠﻔﻈﻲ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﻟﻼﺑﻦ‪ ،‬ﻓﻤـﻦ ﺧـﻼﻝ ﺍﻟﻜـﻼﻡ‬
‫ﺍﳌﺼﺤﻮﺏ ﺑﺘﻌﺒﲑﺍﺕ ﺍﻟﻮﺟﻪ ﺍﳌﻨﺎﺳﺒﺔ ﺗﻨﻤﻮ ﻭﺗﺰﻳﺪ ﺍﳊﺼﻴﻠﺔ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ‪» :‬ﺗﻜﻠﻤﻮﺍ‬
‫ﻣﻊ ﺍﻷﻃﻔﺎﻝ ﺑﺼﻮﺕ ﻣﺮﺗﻔﻊ ﻋﻦ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺮﻭ‪‬ﺎ ﺃﻭ ﺗﻔﻌﻠﻮ‪‬ﺎ‪ .‬ﻋﻠﻤﻮﻫﻢ ﺃﻥ ﻛﻞ ﻧﺸﺎﻁ ﻭﻛـﻞ‬
‫ﺷﻲﺀ ﻟﻪ ﻣﺴﻤﻰ‪ ،‬ﻭﺇﺫﺍ ﺣﺎﻭﻟﺘﻢ ﺃﻥ ﺗﻜﻠﻤﻮﻫﻢ ﺑﺘﻤﻬﻞ ﻭﻭﺿﻮﺡ ﻓﺈﻥ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﱵ ﳛﺼﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻔـﻞ‬
‫ﺳﺘﻜﻮﻥ ﺃﻛﺜﺮ ﻧﻔﻌ‪‬ﺎ«)‪ .(٤‬ﻓﻌﻠﻰ ﺍﻵﺑﺎﺀ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﳐﺎﺭﺝ ﺍﳊﺮﻭﻑ ﻭﺗﻜﺮﺍﺭ ﺍﻟﻜﻠﻤﺎﺕ ﰲ‬

‫)‪ (١‬ﺯﻛﺮﻳﺎ ﺍﻟﺸﺮﺑﻴﲏ ﻭﻳﺴﺮﻳﺔ ﺻﺎﺩﻕ‪ ،‬ﺗﻨﺸﺌﺔ ﺍﻟﻄﻔﻞ ﻭﺳﺒﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﻣﻌﺎﻣﻠﺘﻪ ﻭﻣﻮﺍﺟﻬﺔ ﻣﺸﻜﻼﺗﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢١ ،‬ﻫـ‪-‬‬
‫‪٢٠٠٠‬ﻡ‪ ،‬ﺹ‪.١٨‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﺷﺪﺍﻥ‪ ،‬ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻋﻤﱠﺎﻥ‪١٩٩٩ ،‬ﻡ‪ ،‬ﺹ‪.٨٤‬‬
‫)‪ (٣‬ﺛﻨﺎﺀ ﻳﻮﺳﻒ ﺍﻟﻀﺒﻊ‪ ،‬ﺗﻌﻠﻢ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢١ ،‬ﻫـ‪٢٠٠١-‬ﻡ‪ ،‬ﺹ‪.٢٨‬‬
‫)‪ (٤‬ﺳﺮﺟﻴﻮ ﺳﺒﻴﲏ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻄﻔﻞ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﻓﻮﺯﻱ ﻋﻴﺴﻰ ﻭﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺣﺴﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪.٩٥‬‬
‫ﲨﻞ ﻣﻔﻴﺪﺓ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﺗﺼﻮﻳﺐ ﺍﻟﻜﻠﻤﺔ ﺍﳋﺎﻃﺌﺔ ﻣﻦ ﺍﻻﺑﻦ ﺩﻭﻥ ﺗﺄﻧﻴﺐ؛ ﻓﺬﻟﻚ ﻳﺆﺩﻱ ﺇﱃ ﺗﻌـﺪﻳﻞ‬
‫ﻭﲢﺴﲔ ﻟﻐﺘﻪ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ؛ ﻷﻥ ﻗﺼﻮﺭ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﺄﺧﺮ ﰲ ﺍﻟﻨﻀﺞ ﺍﻟﻠﻔﻈﻲ ﻟﺪﻯ ﺍﻟﻄﻔـﻞ ﻳـﺄﰐ‬
‫ﻧﺘﻴﺠﺔ ﻟﻀﻴﻖ ﺍﳌﺴﺎﺣﺔ ﺍﻟﻜﻼﻣﻴﺔ ﻣﻊ ﺍﻟﻄﻔﻞ ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ)‪ .(١‬ﻭﻣﻊ ﳑﺎﺭﺳﺔ ﺍﻻﺑﻦ ﻟﻠﺤﻮﺍﺭ ﻣﻊ ﺍﻷﺑـﻮﻳﻦ‬
‫ﺗﺰﺩﺍﺩ ﺣﺼﻴﻠﺘﻪ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﻄﻼﻗﺔ ﰲ ﺍﻟﺘﺤﺪﺙ ﻣﻊ ﺍﻟﻐﲑ‪.‬‬

‫‪ .٣‬ﺍﻟﺘﺜﻘﻴﻒ‪:‬‬

‫ﻭﻳﻘﺼﺪ ﺑﺎﻟﺘﺜﻘﻴﻒ ﺗﺰﻭﻳﺪ ﺍﻻﺑﻦ ﲟﻌﻠﻮﻣﺎﺕ ﳐﺘﻠﻔﺔ ﰲ ﳎﺎﻻﺕ ﺷﱴ‪ ،‬ﻭﺍﻃﹾﻼﻋﻪ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌـﻪ‬
‫ﻭﻳ‪‬ﻨﻤﻲ ﺧﱪﺍﺗﻪ ﰲ ﺍﳊﻴﺎﺓ‪ .‬ﻭﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﻫﻮ ﺍﻷﺳﻠﻮﺏ ﺍﻷﻣﺜﻞ ﺍﻟﺬﻱ ﻣﻦ ﺧﻼﻟﻪ ﺗ‪‬ﻐﺮﺱ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ‬
‫ﺤﺼ‪‬ﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺤﺎﻭﺭ ﻭﺍﳌﺸﺎﺭﻛﺔ ﻫﻲ‬ ‫ﺍﻟﱵ ﻟﻦ ﻳﻨﺴﺎﻫﺎ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ‪‬ﻳ ‪‬‬
‫ﺃﻛﺜﺮ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺛﺒﺎﺗ‪‬ﺎ)‪.(٢‬‬

‫ﻓﻔﻲ ﺍ‪‬ﺎﻝ ﺍﻟﻌﻘﺪﻱ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ،‬ﻳﺄﺧﺬ ﺍﳊﻮﺍﺭ ﺩﻭﺭﻩ ﻣﻦ ﺧﻼﻝ ﺟﺎﻧﺒﲔ‪ ،‬ﺍﻷﻭﻝ ﻭﻗﺎﺋﻲ‪،‬‬
‫ﻭﺍﻵﺧﺮ ﻋﻼﺟﻲ‪ ،‬ﻭﺍﻷﻭﻝ ﻳ‪‬ﻤﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻣﻦ ﻗ‪‬ﺒﻞ ﺍﻵﺑﺎﺀ ﰲ ﺇﻳﻘﺎﻅ ﺍﻟﻔﻄﺮﺓ ﻭﺗﺜﺒﻴﺖ ﺍﻟﻌﻘﻴﺪﺓ ﺑﺘﻮﺿﻴﺢ‬
‫ﻣﻔﺎﻫﻴﻢ ﻛﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﺒﻴﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻭﻫـﺬﺍ ﻳﺘﻄﻠـﺐ‬
‫ﺤﻴ‪‬ﻦ ﺍﻟﻔﺮﺹ ﻭﺍﳌﺒﺎﺩﺭﺓ ﻣﻦ ﺍﻵﺑﺎﺀ ﺇﱃ ﺍﳊﻮﺍﺭ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ‪ ،‬ﺃﻭ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻳﺒـﺪﺃ‬ ‫‪‬ﺗ ‪‬‬
‫‪‬ﺎ ﺍﻷﺑﻨﺎﺀ ﺑﺎﻷﺳﻠﻮﺏ ﻭﺍﳌﻌﻠﻮﻣﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﺴﻦ‪ ،‬ﻣﻊ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺪﺭﺝ ﰲ ﻏﺮﺱ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺗﺜﺒﻴﺖ‬
‫ﻭﺗﻘﻮﻳﺔ ﺍﻷﺳﺲ ﺍﻟﻌﻘﺪﻳﺔ؛ ﻟﺒﻨﺎﺀ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻋﺘﻘﺎﺩ‪‬ﺍ ﻭﻓﻜﺮ‪‬ﺍ ﻭﺳﻠﻮﻛﹰﺎ‪ .‬ﻭﻗﺪ ﻳﺴﺘﻤﺮ‬
‫ﺍﳉﺎﻧﺐ ﺍﻟﻮﻗﺎﺋﻲ ﰲ ﻣﺮﺍﺣﻞ ﻋ‪‬ﻤﺮﻳﺔ ﻣﺘﻘﺪﻣﺔ ﻟﻠﻮﻗﺎﻳﺔ ﻣﻦ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﱵ ﺗﻄﺮﺃ ﻋﻠﻰ ﺍﻹﻧﺴـﺎﻥ ﰲ‬
‫ﺟﺎﻧﺐ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻹﳍﻴﺎﺕ‪.‬‬

‫ﺃﻣﺎ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻼﺟﻲ‪ :‬ﻓﺈﻥ ﻷﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﺩﻭﺭﻩ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ‬
‫ﺍﳋﺎﻃﺌﺔ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﺍﳌﻼﺑﺴﺎﺕ‪ ،‬ﻭﻣﺎ ﻳﻌﻠﻖ ﺑﺎﻟﺬﻫﻦ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳋﺎﻃﺌﺔ‪ ،‬ﺍﻟﱵ ﺗﻨﺸـﺄ ﻋـﻦ ﺍﳉﻬـﻞ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺸﺒﻬﺎﺕ؛ ﻷﻥ ﻓﻴﻪ ﻗﺮﻉ ﺍﳊﺠﺔ ﺑﺎﳊﺠﺔ‪ ،‬ﻭﺗﻔﺘﻴﺢ ﺍﻟﺬﻫﻦ‪ ،‬ﻭﻓﻚ ﻣﺎ ﻏﻠﻖ ﻭﺍﺳﺘﺼـﻌﺐ ﻣـﻦ ﺍﻟﻔﻬـﻢ‬
‫ﻭﺍﻹﺩﺭﺍﻙ‪.‬‬

‫)‪ (١‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.١٠٠-٩٦‬‬

‫)‪ (٢‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٧٨‬‬
‫ﻛﺬﻟﻚ ﻳ‪‬ﺴﻬﻢ ﺍﺑﺘﺪﺍﺀ ﺍﻷﺑﻨﺎﺀ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻵﺑﺎﺀ ﰲ ﺇﳕﺎﺀ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻔﺮﺩﻳـﺔ ﰲ ﺑﻘﻴـﺔ ﺍ‪‬ـﺎﻻﺕ‪،‬‬
‫ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﻬﻮ ﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟـﺬﺍﰐ)‪(١‬؛ ﻷﻧـﻪ‬
‫ﺑﺎﳊﻮﺍﺭ ﻣﻊ ﺍﻟﻐﲑ ﺗﺘﻜﺎﻣﻞ ﺍﻷﻓﻜﺎﺭ ﻣﻊ ﺑﻌﻀﻬﺎ ﰲ ﻭﺣﺪﺓ ﻣﺘﺮﺍﺑﻄﺔ‪ ،‬ﺣﻴﺚ ﻳﻬﺪﻑ ﺍﳊـﻮﺍﺭ ﺇﱃ ﺇﻳﻘـﺎﻅ‬
‫ﺷﻮﻗﻬﻢ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﻭﻭﺿﻌﻬﻢ ﻋﻠﻰ ﻃﺮﻳﻘﻬﺎ‪ ،‬ﻭﺍﻟﺘﺤﻘﻖ ﳑﺎ ﰎ ﻓﻬﻤﻪ)‪.(٢‬‬

‫‪ .٤‬ﺍﻛﺘﺸﺎﻑ ﺍﳌﺸﻜﻼﺕ ﻭﺳ‪‬ﺒﻞ ﺣﻠﻬﺎ‪:‬‬

‫ﻗﺪ ﺗﻮﺍﺟﻪ ﺍﻷﺑﻨﺎﺀ ﺧﻼﻝ ﻣﺮﺍﺣﻞ ﳕﻮﻫﻢ ﺑﻌﺾ ﺍﳌﺸﻜﻼﺕ ‪-‬ﰲ ﺩﺍﺧﻞ ﺍﳌﱰﻝ ﺃﻭ ﺧﺎﺭﺟـﻪ‪،-‬‬
‫ﲣﺘﻠﻒ ﻃﺒﻴﻌﺘﻬﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﻮﻉ ﻭﺍﻟﺪﺭﺟﺔ ﻭﺍﳊﺪﺓ ﻭﺍﳋﻄﻮﺭﺓ ﻭﺍﻷﳘﻴﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻨﻬﺎ ﺍﻟﺴﻬﻞ ﺍﻟﺒﺴـﻴﻂ‬
‫ﺍﻟﺬﻱ ﻳﺘﻤﻜﻦ ﺍﻻﺑﻦ ﻣﻦ ﺣﻠﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﳛﺘﺎﺝ ﻣﻌﻪ ﻟﻠﻤﺴﺎﻋﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺑﻮﻳﻦ)‪.(٣‬‬

‫ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺸﻜﻠﺔ ﻳﺘﻄﻠﺐ ﺃﻭﻻ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﻘﻮﻳﺔ‪-‬ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﻵﺑـﺎﺀ ﺃﻭ‬
‫ﺍﻷﺑﻨﺎﺀ‪ -‬ﺍﳌﺮﺍﻓﻘﺔ ﻟﻮﺟﻮﺩ ﺍﳌﺸﻜﻠﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻻﺳﺘﺮﺧﺎﺀ ﺍﻟﻌﻀـﻠﻲ ﺃﻭ ﻏـﲑﻩ ﻣـﻦ‬
‫ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺧﻔﺾ ﻣﺸﺎﻋﺮ ﺍﻟﻘﻠﻖ ﻭﺍﻟﺘﻮﺗﺮ ﺍﻟﻨﺎﲨﺔ ﻋﻦ ﻭﺟﻮﺩ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﺑﻌـﺪ ﺫﻟـﻚ‬
‫ﳚﺮﻱ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺸﻜﻠﺔ ﺑﻄﺮﻳﻘﺔ ﻣﻨﻄﻘﻴﺔ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﻳﺘﻢ ﺫﻟﻚ ﲜﻤﻊ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﳌﺸـﻜﻠﺔ ﰒ‬
‫ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﳊﻠﻮﻝ ﺍﳌﻤﻜﻨﺔ ﻭﻣﻮﺍﺯﻧﺘﻬﺎ ﻭﺍﲣﺎﺫ ﻗﺮﺍﺭ ﺣﻮﻝ ﺍﳊﻞ ﺍﻷﻧﺴﺐ ﻭﺗﻨﻔﻴﺬﻩ)‪.(٤‬‬

‫ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﺏ ﻳﻜﺘﺴﺐ ﺍﻻﺑﻦ ﻣﻨﻬﺠﻴﺔ ﺣﻞ ﺍﳌﺸﻜﻼﺕ ﺳﻮﺍﺀ ﺑﺎﻻﻗﺘﺪﺍﺀ ﻭﻣﻼﺣﻈﺔ ﻛﻴـﻒ‬
‫ﻳﺘﻌﺎﻣﻞ ﺍﻷﺏ ﻣﻌﻬﺎ‪-‬ﺣﻴﺚ ﻳﻘﻮﻡ ﺍﻻﺑﻦ ﲟﺮﺍﻗﺒﺔ ﺍﻷﺏ ﻭﻫﻮ ﳛﺎﻭﻝ ﺣﻞ ﺍﳌﺸﻜﻠﺔ ﻭﻳﻘﻠﺪ ﺳـﻠﻮﻛﻪ‪ ،-‬ﺃﻭ‬
‫ﺑﺎﻟﺘﻮﺟﻴﻪ ﺍﳌﹸﺒﺎﺷﺮ ﻣﻦ ﺍﻷﺏ ﻟﻼﺑﻦ‪،‬ﻭﻫﺬﺍ ﻳﺘﻄﻠﺐ ﻣﻦ ﺍﻷﺏ ﻋﺪﻡ ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺇﺑﺪﺍﺀ ﺍﳊﻠـﻮﻝ‪ ،‬ﻭﺗـﺮﻙ‬
‫ﺍﻻﺑﻦ ﳛﺎﻭﻝ‪.‬‬

‫ﻭﻳﺄﰐ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﰲ ﻛﻮﻧﻪ ﻭﺳﻴﻠﺔ ﺃﺳﺎﺳﻴﺔ ﻻﻛﺘﺸﺎﻑ ﺍﳌﺸﻜﻼﺕ ﺍﺑﺘﺪﺍ ًﺀ‪،‬‬
‫ﺣﻴﺚ ﻳ‪‬ﺘﻴﺢ ﺍﻟﻔﺮﺻﺔ ﻻﻛﺘﺸﺎﻓﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻜﻼﻡ ﺍﻻﺑﻦ ﻋﻠﻰ ﻣﺎ ﻳﻮﺍﺟﻬﻪ ﻣﻦ ﻣﺸـﻜﻼﺕ‪،‬‬
‫ﺃﻭ ﺍﳌﺼﺎﺭﺣﺔ ﻣﻦ ﺍﻻﺑﻦ ﻭﻃﻠﺐ ﺍﻟﻌﻮﻥ ﺍﳌﹸﺒﺎﺷﺮ ﻣﻦ ﺍﻷﺏ‪.‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪ ،‬ﺣﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٤٦‬‬
‫)‪ (٢‬ﺛﻨﺎﺀ ﻳﻮﺳﻒ ﺍﻟﻀﺒﻊ‪ ،‬ﺗﻌﻠﻢ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٦٦-١٦٥‬‬
‫)‪ (٣‬ﳉﻨﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﺍﻹﺑﺪﺍﻉ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٢٤‬‬
‫)‪ (٤‬ﻧﺴﻴﻤﺔ ﺩﺍﻭﺩ ﻭﻧﺰﻳﻪ ﲪﺎﺩﻱ‪ ،‬ﻣﺸﻜﻼﺕ ﺍﻟﻄﻔﻮﻟﺔ ﻭﺃﺳﺎﻟﻴﺐ ﻣﻮﺍﺟﻬﺘﻬﺎ‪ ،‬ﻣﻜﺘﺐ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﺮﰊ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪،‬‬
‫ﺹ‪.١٦‬‬
‫ﻛﻤﺎ ﺃﻥ ﻟﻠﺤﻮﺍﺭ ﺩﻭﺭ‪‬ﺍ ﰲ ﲨﻴﻊ ﺧﻄﻮﺍﺕ ﺣﻞ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻭﻣﻌﺎﳉﺘﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺒﻠﻎ ﺍﳊﺪ ﺍﻟـﺬﻱ‬
‫ﻳﺘﻄﻠﺐ ﺟﻬﺪ‪‬ﺍ ﺃﻛﱪ ﳊﻠﻬﺎ)‪ .(١‬ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﰲ ﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ،‬ﻭﺍﻗﺘﺮﺍﺡ ﺍﳊﻠﻮﻝ‪ ،‬ﻭﺗﺒﺎﺩﻝ ﺍﻵﺭﺍﺀ‬
‫ﺣﻮﻝ ﺍﻷﻧﺴﺐ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻗﺘﺮﺍﺡ ﺧﻄﻮﺍﺕ ﺍﻟﺘﻨﻔﻴﺬ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﲟﺸﺎﺭﻛﺔ ﻃﺮﰲ ﺍﳊﻮﺍﺭ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪.‬‬

‫ﺼﻞﹸ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻣﻨﻬﺎ ﺇﻋﻄـﺎﺀ‬

‫ﺤﱠ‬‫ﻭﻳ‪‬ﺸﺎﺭ ﺇﱃ ﺃﻧﻪ ﺑﺎﳊﻮﺍﺭ ﺣﻮﻝ ﺍﳌﺸﻜﻠﺔ ﻳ‪‬ﺘ ‪‬‬
‫ﺍﻻﺑﻦ ﻓﺮﺻﺔ ﺍﻟﺘﺸﺎﻭﺭ‪ ،‬ﻭﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ ﺍﻟﻨﺎﺟﺢ‪ ،‬ﻭﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺑﻨﻔﺴﻪ ﲢﺖ ﻣﺮﺍﻗﺒﺔ ﻭﻣﺘﺎﺑﻌـﺔ ﺍﻷﺏ‪،‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻠﺒﻴﺎﺕ ﻭﺍﻻﳚﺎﺑﻴﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﺃﻭ ﺍﶈﺘﻤﻠﺔ‪ ،‬ﻓﻴﺘﻌﻠﻢ ﺣﺴـﻦ ﺍﻻﺧﺘﻴـﺎﺭ ﺑـﲔ‬
‫ﺍﻟﺒﺪﺍﺋﻞ‪.‬‬

‫ﻛﻤﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﳊﻮﺍﺭ ﳊﻞ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﰲ ﺗﻨﻤﻴﺔ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻟﻘﺪﺭﺓ ﻋﻠـﻰ ﺍﻟﺘﺤﻠﻴـﻞ‪،‬‬
‫ﻭﺍﻻﺳﺘﻨﺒﺎﻁ‪ .‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﳊﻮﺍﺭ ﳊﻞ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﳛﻤﻞ ﺍﻻﺑﻦ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﻣﻬﺎﺭﺍﺕ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﺣﻴـﺚ‬
‫ﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﻭﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﳊﻘﺎﺋﻖ)‪.(٢‬‬

‫‪ .٥‬ﺍﳌﹸﻔﺎﲢﺔ‪:‬‬
‫ﺍﳌﹸﻔﺎﲢﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻫﻲ‪ :‬ﻣﻨﺢ ﺍﻟﻔﺮﺻﺔ ﻟﻺﻓﺼﺎﺡ ﻋﻤﺎ ﳚﻮﻝ ﰲ ﺧﺎﻃﺮ ﻛـﻞ ﻣﻨـﻬﻢ‪،‬‬
‫ﻭﺍﻟﻜﺸﻒ ﻋﻤﺎ ﰲ ﻧﻔﻮﺳﻬﻢ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺣﺎﺳﻴﺴﻬﻢ ﻭﻣﺸﺎﻋﺮﻫﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﺍﳊـﻮﺍﺟﺰ ﺍﻟـﱵ‬
‫ﲤﻨﻌﻬﻢ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻓﻤﻦ ﺧﻼﻝ ﻣﺪ ﺟﺴﻮﺭ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ‪-‬ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺜﻘﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ ﻭﺍﻟﺼﻠﺔ ﺍﻟﻘﻮﻳـﺔ‬
‫ﻭﺍﶈﺒﺔ ﻭﺍﳌﻮﺩﺓ‪ -‬ﲢﺼﻞ ﺍﳌﹸﻔﺎﲢﺔ‪ ،‬ﺍﻟﱵ ﻳ‪‬ﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﰲ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺗﺼـﺤﻴﺢ ﺃﺧﻄـﺎﺋﻬﻢ ﺇﻥ‬
‫ﻭﺟﺪﺕ‪ ،‬ﻭﺗﻘﻮﱘ ﺳﻠﻮﻛﻬﻢ)‪ .(٣‬ﻭﰲ ﻋﺮﺽ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﲣﺺ ﺍﻷﺑﻨﺎﺀ ﻭﺗﺒﺎﺩﻝ ﺍﻟﺮﺃﻱ ﻭﺣﺼﻮﳍﻢ ﻋﻠﻰ‬
‫ﺍﳌﺸ‪‬ﻮﺭﺓ ﻓﻴﻬﺎ‪،‬ﻛﻤﺎ ‪‬ﻳﻈﻬﹺﺮ ﺍﳊﻮﺍﺭ ﻟﻶﺑﺎﺀ ﺑﺸﻜﻞ ﺻﺮﻳﺢ ﺃﻭ ﺑﺸﻜﻞ ﺇﺳـﻘﺎﻃﻲ)‪ ،(٤‬ﻣﺸـﺎﻋﺮ ﺍﻻﺳـﺘﻴﺎﺀ‬
‫ﻭﺍﻟﻐﻀﺐ ﻟﺪﻯ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻳﺴﺎﻋﺪ ﰲ ﲣﻔﻴﻔﻬﺎ‪ ،‬ﻭﻳﻈﻬﺮ ﻣﺎ ﻳﻌﺎﻧﻮﻧﻪ ﻣﻦ ﻣﺸﻜﻼﺕ‪ ،‬ﳑﺎ ﻳ‪‬ﺴﻬﻞ ﺍﻛﺘﺸﺎﻓﻬﺎ‬
‫ﻭﻋﻼﺟﻬﺎ‪.‬‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻼﻳﻠﺔ ﻭﻋﻔﺎﻑ ﺍﻟﻠﺒﺎﺑﻴﺪﻱ‪ ،‬ﻃﺮﻕ ﺗﻌﻠﻴﻢ ﺍﻟﺘﻔﻜﲑ ﻟﻸﻃﻔﺎﻝ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤١٨ ،‬ﻫـ‪١٩٩٧-‬ﻡ‪ ،‬ﺹ‪.٦٦‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻼﻳﻠﺔ ﻭﻋﻔﺎﻑ ﺍﻟﻠﺒﺎﺑﻴﺪﻱ‪ ،‬ﻃﺮﻕ ﺗﻌﻠﻴﻢ ﺍﻟﺘﻔﻜﲑ ﻟﻸﻃﻔﺎﻝ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٦١‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪ ،‬ﺩﻟﻴﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻷﻋﻼﻡ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪ ،‬ﺹ‪.١٤١‬‬
‫)‪ (٤‬ﺍﻹﺳﻘﺎﻁ‪ :‬ﻋﻤﻠﻴﺔ ﻻ ﺷﻌﻮﺭﻳﺔ‪ ،‬ﻳﻠﺼﻖ ﺍﻟﻔﺮﺩ ﻓﻴﻬﺎ ﺑﺎﻵﺧﺮﻳﻦ ﻭﻳﻨﺴﺐ ﺇﻟﻴﻬﻢ ﺑﻌﺾ ﺃﻓﻜﺎﺭﻩ ﺃﻭ ﺍﲡﺎﻫﺎﺗﻪ ﻭﻣﺸﺎﻋﺮﻩ ﻭﺣﺎﺟﺎﺗﻪ ﺍﳋﺎﺻﺔ‪) ،‬ﺃﲪﺪ‬
‫ﳏﻤﺪ ﻋﺒﺪ ﺍﳋﺎﻟﻖ‪ ،‬ﺃﺳﺲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪١٩٩٩ ،‬ﻡ‪ ،‬ﺹ‪.(٤٨٢‬‬
‫ﻭﻟﺘﺘﺤﻘﻖ ﺍﳌﹸﻔﺎﲢﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻻﺑﺪ ﻣﻦ ﺍﻋﺘﻴﺎﺩ ﺍﳊﻮﺍﺭ ﺑﻴﻨﻬﻢ ؛ ﻷﻥ ﺇﳘﺎﻝ ﳏﺎﻭﺭﺓ ﺍﻻﺑﻦ‬
‫ﺗﻨﻌﻜﺲ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻭﺗﺰﺩﺍﺩ ﻫﻨﺎ ﺃﳘﻴﺔ ﺍﻹﻧﺼﺎﺕ ﻟﻼﺑـﻦ‪،‬‬
‫ﺣﻴﺚ ﻳ‪‬ﺸﻌﺮ ﲝﺮﺹ ﺍﻷﺏ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ ﻭﻣﺸﺎﺭﻛﺘﻪ ﻣﺸﺎﻋﺮﻩ‪ ،‬ﳑﺎ ﻳﺪﻓﻌﻪ ﻟﻼﺳﺘﻤﺮﺍﺭ ﰲ ﺍﳊﻮﺍﺭ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ‪ ،‬ﻟﺘﺤﺼﻞ ﺍﳌﻔﺎﲢﺔ‪ ،‬ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻻﻧﻔﻌﺎﻝ ﻭﺍﻟﻐﻀﺐ ﻭﺍﻟﺘﻮﺑﻴﺦ‪ ،‬ﻷ‪‬ﺎ ﺗﺪﻓﻊ‬
‫ﺍﻻﺑﻦ ﺇﱃ ﺇﺧﻔﺎﺀ ﻣﺎ ﳜﺼﻪ ﻋﻦ ﺍﻷﺏ‪ ،‬ﻭﻋﺪﻡ ﻣﺼﺎﺭﺣﺘﻪ ﻣﺴﺘﻘﺒﻼ)‪.(١‬‬

‫‪ .٦‬ﺗﺄﺳﻴﺲ ﻭﺑﻨﺎﺀ ﺍﻟﺜﻘﺔ‪:‬‬

‫ﺃﻇﻬﺮﺕ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺃﳘﻴﺔ ﺷﻌﻮﺭ ﺍﻟﻔﺮﺩ ﺑﺎﺣﺘﺮﺍﻣﻪ ﻟﻨﻔﺴﻪ ﻭﺛﻘﺘﻪ ‪‬ﺎ‪ ،‬ﻭﹶﺃﺛﹶﺮ ﺫﻟﻚ ﻋﻠـﻰ‬
‫ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺡ ﰲ ﺍﳊﻴﺎﺓ ﻭﺍﳒﺎﺯ ﺃﻫﺪﺍﻓﻪ ﻭﻃﻤﻮﺣﺎﺗﻪ‪ ،‬ﻭﻋﻠﻰ ﻣﻬﺎﺭﺍﺗﻪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻭﺍﻟ‪‬ﺘ ﹶﻜﻴ‪‬ـﻒ ﻣـﻊ‬
‫ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﺍﻟﻄﻔﻞ ﰲ ﺑﺪﺍﻳﺔ ﺍﻷﻣﺮ ﻳﻌﺘﻤﺪ ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻛﻠﻴ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺭ ﻛﺎﻷﺑﻮﻳﻦ‪ ،‬ﻟﻴﺪﺭﻙ ﻣـﺪﻯ ﻗﻴﻤـﺔ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻛﻼﻣﻬﻢ ﺃﻭ ﰲ ﺇﺷﺎﺭﺍ‪‬ﻢ ﻛﺘﻌﺎﺑﲑ ﺍﻟﻮﺟﻪ ﺃﻭ ﻃﺒﻴﻌﺔ ﺍﻟﺼﻮﺕ ﻭﺣﺮﻛﺎﺕ ﺍﳉﺴـﻢ ‪-‬‬
‫ﺍﳊﻮﺍﺭ ﺍﻟﻠﻔﻈﻲ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ ،-‬ﺃﻱ ﺃﻥ ﻋﻨﺎﺻﺮ ﺗﻘﺪﻳﺮ ﺍﻟﻨﻔﺲ ﺗﺒﺪﺃ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻷﻭﱃ ﻭﺗﺴﺘﻤﺮ‬
‫ﺑﺎﻟﻨﻤﻮ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ‪ :‬ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻨﻔﺲ ﻣﻦ ﺧـﻼﻝ ﻣﻌﺮﻓـﺔ ﻛﻴـﻒ ﺗ‪‬ﺤـﺎﻭﺭ‬
‫ﺍﻵﺧﺮﻳﻦ)‪.(٢‬‬

‫ﳊﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﺩﻭﺭ ﰲ ﺗﻌﺰﻳﺰ ﺛﻘﺔ ﺍﻷﺑﻨﺎﺀ ﺑﺄﻧﻔﺴﻬﻢ ﻭﺗﺄﻛﻴﺪ ﺫﻭﺍ‪‬ﻢ‪ ،‬ﻓـﺎﻻﺑﻦ ﺍﻟـﺬﻱ‬
‫ﻳﺘﺤﺎﻭﺭ ﰲ ﺍﳌﱰﻝ ﻭﳚﺪ ﻣﻦ ﻳﺴﻤﻌﻪ ﳜﺮﺝ ﻟﻠﻌﺎﱂ ﻭﻫﻮ ﳝﺘﻠﻚ ﺍﻟﺸﺠﺎﻋﺔ ﺍﻷﺩﺑﻴﺔ‪ ،‬ﻭﻳﺸﻌﺮ ﺑﺄﻧﻪ ﺇﻧﺴﺎﻥ ﻟﻪ‬
‫ﺍﳊﻖ ﺃﻥ ﻳﺴﻤﻌﻪ ﺍﻵﺧﺮﻭﻥ ﻭﺃﻥ ﻳﻌﱪ ﻋﻦ ﺁﺭﺍﺋﻪ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻳﻄﺎﻟﺐ ﲝﻘﻮﻗﻪ ﺑﺄﺩﺏ‪ ،‬ﻭﺍﻷﺑﻨﺎﺀ »ﺍﻟـﺬﻳﻦ ﻻ‬
‫ﻳﻜﻠﱢﻤﻬﻢ ﺁﺑﺎﺅﻫﻢ ﺇﻻ ﻧﺎﺩﺭﺍ ﻳﻨﺸﺄﻭﻥ ﺃﻗﻞ ﺛﻘﺔ ﺑﺎﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻌﻮ‪‬ﺩﻫﻢ ﺁﺑﺎﺅﻫﻢ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻭﺍﳊـﻮﺍﺭ‬
‫ﺍﳍﺎﺩﺉ«)‪.(٣‬‬

‫ﻭﻳ‪‬ﻤﻜﻦ ﻟﻸﺏ ﺯﺭﻉ ﺍﻟﺜﻘﺔ ﰲ ﻧﻔﺲ ﺍﻻﺑﻦ ﻣﻦ ﺧﻼﻝ ﺍﳊﻮﺍﺭ‪ :‬ﺑﺎﻹﻧﺼﺎﺕ ﺇﱃ ﺁﺭﺍﺋﻪ ﻭﺗﺸﺠﻴﻌﻪ‬
‫ﻋﻠﻰ ﺇﺑﺪﺍﺋﻬﺎ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺇﳝﺎﻧﻪ ﺑﻘﺪﺭﺍﺕ ﺍﺑﻨﻪ ﻭﺛﻘﺘﻪ ﻓﻴﻪ‪ ،‬ﻭﺭﻓﻊ ﻣﻌﻨﻮﻳﺎﺗﻪ‪ ،‬ﻭﺑﻨﺎﺀ ﺻﻮﺭﺓ ﺍﳚﺎﺑﻴﺔ ﻟﺪﻯ ﺍﻟﻄﻔﻞ‬

‫)‪ (١‬ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ‪ ،‬ﻛﻴﻒ ﺗﺮﰊ ﺃﺑﻨﺎﺀﻙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪ ،‬ﺹ‪.٣٠‬‬
‫)‪ (٢‬ﻣﺄﻣﻮﻥ ﻣﺒﻴﺾ‪ ،‬ﻫﻮﻳﺔ ﺍﻟﻄﻔﻞ ﺑﺮﻧﺎﻣﺞ ﺗﻄﺒﻴﻘﻲ ﻟﺒﻨﺎﺀ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٨ ،‬ﻫـ‪٢٠٠٧-‬ﻡ‪،‬‬
‫ﺹ‪.١٨/١٤‬‬
‫)‪ (٣‬ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ‪ ،‬ﻛﻴﻒ ﺗﺮﰊ ﺃﺑﻨﺎﺋﻚ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٣١‬‬
‫ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺩﻓﻌﻪ ﳓﻮ ﺍﶈﺎﻭﻻﺕ‪ ،‬ﻭﺍﻣﺘﺪﺍﺡ ﳎﻬﻮﺩﺍﺗﻪ ‪-‬ﻭﻟﻴﺲ ﻓﻘﻂ ﺗﻘﺪﻳﺮ ﺍﻟﻨﺘﺎﺋﺞ‪ ،-‬ﻭﺍﻟﺒﺤﺚ ﻋـﻦ‬
‫ﺩﻻﺋﻞ ﻣﻦ ﺣﻴﺎﺓ ﺍﻻﺑﻦ‪ ،‬ﻭﻣﻮﺍﻗﻒ ﺃﺣﺮﺯ ﻓﻴﻬﺎ ﳒﺎﺣﺎﺕ ﻣﻠﻤﻮﺳﺔ ﻭﺇﺑﺮﺍﺯﻫﺎ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﺎ)‪.(١‬‬
‫‪ .٧‬ﺗﻜﻮﻳﻦ ﺍﻟﻌﻘﻠﻴﺎﺕ ﺍﳌﻨﻔﺘﺤﺔ ﻋﻠﻰ ﻣﺘﻐﲑﺍﺕ ﺍﻟﻌﺼﺮ‪:‬‬
‫ﰲ ﺯﻣﻦ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻘﲏ ﺍﻟﺴﺮﻳﻊ‪ ،‬ﻳﺸﻬﺪ ﻛﻞ ﺷﻲﺀ ﺗﻐﲑ‪‬ﺍ ﺳﺮﻳﻌ‪‬ﺎ‪ ،‬ﻳﺴـﺘﻮﺟﺐ ﻋﻠـﻰ‬
‫ﺍﳌﺮﺑﲔ ﻋﻤﻮﻣﺎ ﻭﺍﻵﺑﺎﺀ ﺧﺎﺻﺔ‪ ،‬ﺃﻥ ﳚﻌﻞ ﺍﻻﺑﻦ ﳛﺲ ﺑﺎﻟﺘﻐﲑ ﺍﳊﺎﺻﻞ ﺣﻮﻟﻪ‪ ،‬ﻭﻣﺪﻯ ﺗﺄﺛﲑﻩ ﻋﻠﻰ ﲨﻴـﻊ‬
‫ﻣﻔﺮﺩﺍﺕ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺁﻓﺎﻕ ﺫﻟﻚ ﺍﻟﺘﻐﲑ ﻭﺿﺮﻭﺭﺓ ﺍﻟﺘﺼﺮﻑ ﺣﻴﺎﻟﻪ)‪.(٢‬‬
‫ﻭﻳ‪‬ﻤﻜﻦ ﺃﻥ »ﻳﻌﺘﻤﺪ ﺍﻷﺑﻮﺍﻥ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﻭﺍﳌﻨﺎﻗﺸﺔ ﻣﻊ ﺍﻟﻄﻔﻞ ﰲ ﺗﻮﺿﻴﺢ ﺍﳌﻮﻗـﻒ ﻣـﻦ‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﳉﺪﻳﺪﺓ«)‪(٣‬؛ ﻷﻥ ﺍﳊﻮﺍﺭ ﺍﳍﺎﺩﺉ ﻳﻨﻤﻲ ﻋﻘﻞ ﺍﻻﺑﻦ‪ ،‬ﻭﻳﻮﺳﻊ ﻣﺪﺍﺭﻛﻪ‪ ،‬ﻭﻳﺰﻳﺪ ﻣﻦ ﻧﺸـﺎﻃﻪ ﰲ‬
‫ﺍﻟﻜﺸﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ‪ ،‬ﺣﻴﺚ ﻳﺴﺄﻝ ﻋﻦ ﳎﺎﻫﻴﻞ ﱂ ﻳﺪﺭﻛﻬﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﲢﺪﺙ ﺍﻹﻧﻄﻼﻗﺔ ﺍﻟﻔﻜﺮﻳﺔ‬
‫ﻟﻪ)‪ .(٤‬ﻓﺤﲔ ﻳﺘﻄﻠﻊ ﺍﻻﺑﻦ ﺇﱃ ﺍﻟﺘﺴﺎﺅﻝ ﻋﻦ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺗﻘﻨﻴﺎﺕ ﻭﻣﻜﺘﺸﻔﺎﺕ ﺟﺪﻳـﺪﺓ؛ ﻳﺴـﺘﺠﻴﺐ‬
‫ﺍﻷﺑﻮﺍﻥ ﻟﺘﺴﺎﺅﻻﺗﻪ ﺑﺘﺒﺎﺩﻝ ﺍﳊﻮﺍﺭ ﺣﻮﳍﺎ‪ ،‬ﻭﳛﺎﻭﻻﻥ ﺍﻟﻮﺻﻮﻝ ﻣﻌ‪‬ﺎ ﺇﱃ ﻣﻌﺮﻓـﺔ ﺣﻘﻴﻘﺘـﻬﺎ‪ ،‬ﻭﻛﻴﻔﻴـﺔ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﻳﺒﺪﺃ ﺍﻷﺑﻮﺍﻥ ﺍﳊﻮﺍﺭ ﻓﻴﻠﻔﺘﺎﻥ ﺍﻧﺘﺒﺎﻫﻪ ﺇﱃ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼـﺎﺩﻳﺔ‪،‬‬
‫ﻭﻏﲑﻫﺎ ﻓﻴﺘﺪﺭﺏ ﺍﻻﺑﻦ ﻋﻠﻰ ﺍﳌﻼﺣﻈﺔ ﻭﺍﳌﺮﻭﻧﺔ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺍﳌﻮﺿﻮﻋﻲ ﳍﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ‪.‬‬

‫‪ .٨‬ﺩﻋﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﺳﺮﻳﺔ‪:‬‬

‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﳚﺎﺑﻴﺔ‪ ،‬ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﻄﻠﺐ ﻻﺑﺪ ﻣﻨﻪ ﳊﺼـﻮﻝ ﺍﻻﺳـﺘﻘﺮﺍﺭ ﺍﻷﺳـﺮﻱ‪،‬‬
‫ﻭﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﳌﻨﺸﻮﺩﺓ ﻣﻦ ﺗﻜﻮﻳﻦ ﺍﻷﺳﺮﺓ‪ .‬ﻭﻣﻦ ﺳ‪‬ﺒﻞ ﲢﻘﻴﻖ ﺍﳚﺎﺑﻴـﺔ ﺍﻟﻌﻼﻗـﺔ ﻭﺍﺳـﺘﻤﺮﺍﺭﻫﺎ‪:‬‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﺒﻪ ﳛﺼﻞ ﺍﻟﺘﺂﻟﻒ‪ ،‬ﻭﺍﻟﺘﻌﺎﻃﻒ‪ ،‬ﻭﻳﺸﻌﺮ ﻛﻞ ﻣﻦ‬
‫ﺍﻟﻄﺮﻓﲔ ﺑﻘﺮﺏ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻣﻨﻪ‪ ،‬ﻭﺍﻫﺘﻤﺎﻣﻪ ﲟﺸﻜﻼﺗﻪ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻄﻠﻮﺑﺔ ﰲ ‪‬ﺎﻳﺔ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﻣﺮﺿﻴﺔ ﻟﻜﻼ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻛﺘﻘﺎﺭﺏ ﻭﺟﻬﺎﺕ‬
‫ﺍﻟﻨﻈﺮ‪ ،‬ﻓﺈﻥ ﺣﺼﻮﻝ ﺍﻹﻗﻨﺎﻉ ﻳﻈﻞ ﻣﻄﻠﺒ‪‬ﺎ ﻣﺮﻏﻮﺑ‪‬ﺎ‪ ،‬ﻷﻥ ﺍﻹﻛﺮﺍﻩ ﻭﺍﳌﻀﺎﻳﻘﺔ ﺗﻮﺟﺐ ﺍﳌﻘﺎﻭﻣﺔ ﻭﺗـﻮﺭﺙ‬
‫ﺍﻟﱰﺍﻉ ﺑﻴﻨﻤﺎ ﺍﻹﻗﻨﺎﻉ ﻳﻘﻮﺩ ﺇﱃ ﺍﻟﺘﻐﻴﲑ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ ﻭﺭﺿﺎ‪ ،‬ﻭﻳﻘﻮﻱ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬

‫)‪ (١‬ﻣﺼﻄﻔﻰ ﺃﺑﻮ ﺳﻌﺪ‪ ،‬ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﰐ ﻟﻠﻄﻔﻞ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪ ،‬ﺹ‪.١٨‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪ ،‬ﺣﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٥٦‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪ ،‬ﺩﻟﻴﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٤٩‬‬
‫)‪ (٤‬ﳏﻤﺪ ﻧﻮﺭ ﺳﻮﻳﺪ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻠﻄﻔﻞ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١١٩‬‬
 ‫‪ .٩‬ﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ‪:‬‬

‫ﻳ‪‬ﻌﺮﱠﻑ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﺑﺄﻧﻪ ﺃﻱ ﻧﺸﺎﻁ ﻳﺼﺪﺭ ﻋﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﻓﻌـﺎﻻ ﻳ‪‬ﻤﻜـﻦ‬
‫ﻣﻼﺣﻈﺘﻬﺎ‪...‬ﺃﻭ ﻧﺸﺎﻃﺎﺕ ﺗﺘﻢ ﻋﻠﻰ ﳓﻮ ﻏﲑ ﻣﻠﺤﻮﻅ‪ ،‬ﻛﺎﻟﺘﻔﻜﲑ ﻭﺍﻟﺘﺬﻛﺮ ﻭﺍﻟﻮﺳﺎﻭﺱ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻗـﺪ‬
‫ﻳﻜﻮﻥ ﺍﻟﺴﻠﻮﻙ ﻣﺮﻏﻮﺑ‪‬ﺎ ﻓﻴﻪ‪ ،‬ﻭﻳﺆﺩﻱ ﻟﻨﺘﺎﺋﺞ ﺍﳚﺎﺑﻴﺔ ﻟﻠﻔﺮﺩ ﻭﻟﻠﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﲑ‬
‫ﻣﺮﻏﻮﺏ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺮﻳﺢ ﻟﻪ ﺍﻟﻔﺮﺩ‪ ،‬ﻭﻳﺆﺩﻱ ﺇﱃ ﻧﺘﺎﺋﺞ ﺳﻠﺒﻴﺔ ﻟﻪ ﻭﻟﻶﺧﺮﻳﻦ)‪.(١‬‬
‫ﻭﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ ﻋﻠﻢ ﻳ‪‬ﻌﲎ ﺑﺈﺣﺪﺍﺙ ﺗﻐﻴﲑ ﰲ ﺳﻠﻮﻙ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻋﻠﻰ ﺇﺣﺪﺍﺙ ﺗﻐﻴﲑﺍﺕ‬
‫ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻟﱵ ﳛﺪﺙ ﻓﻴﻬﺎ ﺫﻟﻚ ﺍﻟﺴﻠﻮﻙ)‪ .(٢‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴـﺔ ﻫـﺬﺍ ﺍﻟﻌﻠـﻢ ﻗﻴـﺎﻡ ﺍﻹﺭﺷـﺎﺩ‬
‫ﺍﻟﻨﻔﺴﻲ)‪(٣‬ﻋﻠﻰ ﻣﺒﺎﺩﺉ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻗﺎﺑﻠﻴﺔ ﺍﻟﺴﻠﻮﻙ ﻟﻠﺘﻐﻴﲑ)‪.(٤‬‬

‫ﺴﱠﻠﻤ‪‬ﺔ ﺍﻟﱵ ﺗﻘﻮﻝ‪":‬ﺇﻥ ﺍﻟﺴﻠﻮﻙ ﻣﻌﺮﰲ ﺍﳌﻨﺸﺄ" ‪-‬ﺃﻱ ﺃﻥ ﺍﻟﻔﺮﺩ ﻳﺘﺼﺮﻑ ﰲ ﺿـﻮﺀ‬ ‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺍ ﹸﳌ ‪‬‬
‫ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺘﺎﺣﺔ ﻟﻪ‪ ،‬ﻭﰲ ﺿﻮﺀ ﻣﻌﺎﳉﺘﻪ ﳍﺎ‪ ،‬ﺑﺎﻟﺘﺎﱄ ﳝﻜﻦ ﺍﻟﺘﺤﻜﻢ ﰲ ﺍﻟﺴﻠﻮﻙ ﻣﻦ ﺧﻼﻝ ﺃﺳـﺎﻟﻴﺐ‬
‫ﺍﻟﺘﺨﺎﻃﺐ ﺍﳌﺨﺘﻠﻔﺔ‪ ،(٥)-‬ﻳ‪‬ﺴﻬﻢ ﺍﳊﻮﺍﺭ ﰲ ﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ ﺳﻮﺍ ًﺀ ﺑﺘﻨﻤﻴﺘﻪ ﻭﺗﻌﺰﻳﺰﻩ‪ ،‬ﺃﻭ ﳏﺎﻭﻟﺔ ﺍﻟﺘﺨﻠﺺ‬
‫ﻣﻨﻪ‪.‬‬

‫ﻭﻟﺬﻟﻚ ﻓﺈﻧﻪ ﳝﻜﻦ ﻟﻶﺑﺎﺀ ﺗﻌﺪﻳﻞ ﺳﻠﻮﻙ ﺃﺑﻨﺎﺋﻬﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺭ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﺪ ﻭﺳﻴﻠﺔ ﺳـﻬﻠﺔ‬
‫ﺗﺘﻤﻴﺰ ﺑﻌﻮﺍﻗﺐ ﻭﺁﺛﺎﺭ ﺳﻠﻴﻤﺔ ﻣﻘﺒﻮﻟﺔ‪ .‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺟﺎﻧﺒﲔ‪ ،‬ﺟﺎﻧﺐ ﻣﻌﺮﰲ‪ :‬ﻳﺘﻤﺜﻞ ﰲ ﺍﳊﻮﺍﺭ ﺣﻮﻝ‬
‫ﺃﺳﺒﺎﺏ ﻣﻨﻊ ﺳﻠﻮﻙ ﻣﻌﲔ ﻭﺃﺳﺒﺎﺏ ﻗﺒﻮﻝ ﺳﻠﻮﻙ ﺁﺧﺮ‪ ،‬ﻭﺍﳊﻮﺍﺭ ﺣﻮﻝ ﺍﻻﺗﻔﺎﻗﻴﺎﺕ ﺍﻟﱵ ﲢﺪﺩ ﺍﻟﺴـﻠﻮﻙ‬
‫ﺍﳌﻘﺒﻮﻝ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﻻﺑﺪ ﻫﻨﺎ ﻣﻦ ﺍﻟﺘﺄﻛﱡﺪ ﻣﻦ ﻓﻬﻢ ﺍﻷﺑﻨﺎﺀ ﻟﻸﻧﻈﻤﺔ ﺍﻟﻀﺎﺑﻄﺔ ﻟﻠﺴﻠﻮﻙ ﺩﺍﺧﻞ ﺍﻷﺳـﺮﺓ‪،‬‬
‫ﺑﺈﻋﻄﺎﺀ ﺗﻮﺟﻴﻬﺎﺕ ﻣ‪‬ﻔﺼﻠﺔ ﻭﻭﺍﺿﺤﺔ‪.‬‬

‫ﺃﻣﺎ ﺍﳉﺎﻧﺐ ﺍﻟﺘﻄﺒﻴﻘﻲ‪ ،‬ﻓﻴﻬﺘﻢ ﺑﺘﺤﺪﻳﺪ ﺍﻟﺴﻠﻮﻙ ﺍﳌﻄﻠﻮﺏ ﺗﻌﺰﻳﺰﻩ ﺃﻭ ﺗﻌﺪﻳﻠﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻌﺰﻳـﺰ‬
‫ﲟﺪﺡ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻭﺫﻛﺮ ﺍﳚﺎﺑﻴﺎﺗﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻌﺪﻳﻞ ﻓﻴﻜﻮﻥ ﺑﺎﳊﺮﺹ ﻋﻠﻰ ﲰﺎﻉ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻓﻌﺔ‬

‫)‪ (١‬ﺟﻮﺩﺕ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﻭﺳﻌﻴﺪ ﺍﻟﻌﺰﺓ‪ ،‬ﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪٢٠٠١ ،‬ﻡ‪ ،‬ﺹ‪.١١‬‬
‫)‪ (٢‬ﺟﻼﻝ ﻛﺎﻳﺪ ﺿﻤﺮﺓ ﻭﻋﺮﻳﺐ ﺃﺑﻮ ﻋﻤﲑﺓ ﻭﺇﻧﺘﺼﺎﺭ ﺧﻠﻴﻞ ﻋﺸﺎ‪ ،‬ﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﺩﺍﺭ ﺻﻔﺎﺀ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٢٨ ،‬ﻫـ‪٢٠٠٧-‬ﻡ‪ ،‬ﺹ‪.١٥‬‬
‫)‪ (٣‬ﻫﻮ ﺍﳌﺴﺎﻋﺪﺓ ﺍﳌﻘﺪﻣﺔ ﻣﻦ ﻓﺮﺩ ﺇﱃ ﺁﺧﺮ ﳊﻞ ﻣﺸﻜﻼﺗﻪ ﻭﺭﻓﻊ ﺇﻣﻜﺎﻧﻴﺎﺗﻪ ﻋﻠﻰ ﺣﺴﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻟﺘﻮﺍﻓﻖ‪ ) .‬ﻣﻴﺴﺮﺓ ﻃﺎﻫﺮ ﻭﻓﺎﺭﻭﻕ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬
‫ﻭﳛﻲ ﻣﻬﲏ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﻨﻔﺴﻲ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺇﻳﻼﻑ‪ ،‬ﺑﺮﻳﻄﺎﻧﻴﺎ‪١٤١٤ ،‬ﻫـ‪١٩٩٣-‬ﻡ‪ ،‬ﺹ‪.(١٨‬‬
‫)‪ (٤‬ﻣﻴﺴﺮﺓ ﻃﺎﻫﺮ ﻭﻓﺎﺭﻭﻕ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﳛﻲ ﻣﻬﲏ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﻨﻔﺴﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.٢٦‬‬
‫)‪ (٥‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺧﻠﻴﻔﺔ ﻭﻋﺒﺪ ﺍﳌﻨﻌﻢ ﳏﻤﻮﺩ‪ ،‬ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﻻﲡﺎﻫﺎﺕ‪ ،‬ﺩﺍﺭ ﻏﺮﻳﺐ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺹ‪.١٧٧-١٧٦‬‬
‫ﻟﻼﺑﻦ ﳓﻮ ﺍﻟﺴﻠﻮﻙ ﻏﲑ ﺍﳌﺮﻏﻮﺏ‪ ،‬ﰒ ﺫﻛﺮ ﻣﱪﺭﺍﺕ ﺍﳌﻨﻊ‪ ،‬ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻪ ﳍﺎ‪ ،‬ﻟﻴﺘﻤﻜﻦ ﺍﻷﺏ ﻣـﻦ‬
‫ﺇﻗﻨﺎﻋﻪ ﺑﺘﻌﺪﻳﻠﻪ‪.‬‬

‫ﻭﻳﻼﺣﻆ ﺃﺧﲑ‪‬ﺍ ﺃﳘﻴﺔ ﺍﻟﺘﺪﺭﺝ ﰲ ﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ ﻭﻓﻘﹰﺎ ﻟﺸﺪﺗﻪ ﻭﺗﻜﺮﺍﺭﻩ‪ .‬ﻣﻊ ﺿﺮﻭﺭﺓ ﺗﻮﺟﻴـﻪ‬
‫ﺍﻟﻨﻘﺪ ﻟﻠﺴﻠﻮﻙ ﻭﻟﻴﺲ ﻟﻼﺑﻦ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺍﳊﺮﺹ ﻭﺍﶈﺒﺔ‪.‬‬
‫‪ .١٠‬ﺗﻜﻮﻳﻦ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻹﳚﺎﺑﻴﺔ‪:‬‬

‫ﻣﻦ ﺧﻼﻝ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﺍﻟﻔﺮﺩ ﻳﺴﺘﻤﺮ ﲢﻘﻖ ﺣﺎﺟﺘﻪ ﺇﱃ ﺍﻻﻧﺘﻤﺎﺀ ﳉﻤﺎﻋﺔ ﻳﻌـﻴﺶ‬
‫ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻳﻨﺘﻈﻢ ﺑﲔ ﺃﻓﺮﺍﺩﻫﺎ‪ ،‬ﻭﻳﻌﻤﻞ ﳌﺼﻠﺤﺘﻬﺎ‪ .‬ﻭﻣﻦ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳊﻴﺎﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﺣ‪‬ﺴﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣـﻊ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﺣﺘﺮﺍﻡ ﺁﺭﺍﺋﻬﻢ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﻣﺸﺎﻋﺮﻫﻢ‪.‬‬

‫ﻼ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﺣﻴﺚ ﻣﻦ ﺷﺄﻧﻪ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻔﻮﺱ ﻭﺇﺻـﻼﺣﻬﺎ‪،‬‬ ‫ﻭﻳﺄﺧﺬ ﺍﳊﻮﺍﺭ ﺩﻭﺭ‪‬ﺍ ﻓﺎﻋ ﹰ‬
‫ﺑﺘﻌﻠﻴﻤﻬﺎ ﺃﻫﺪﺍﻑ ﺍﳉﻤﺎﻋﺔ ﻭﻣﻌﺎﻳﲑﻫﺎ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺔ ﺣﻘﻮﻗﻬﺎ ﻭﻭﺍﺟﺒﺎ‪‬ﺎ ﻭﺣﺪﻭﺩﻫﺎ‪.‬‬

‫ﻭﻟﻠﺤﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﺩﻭﺭﻩ ﰲ ‪‬ﻴﺌﺔ ﻭﺇﺧﺮﺍﺝ ﺟﻴﻞ ﳛﺘﺮﻡ ﺍﻵﺧـﺮﻳﻦ‪ ،‬ﻭﻳﺘﻘﺒـﻞ‬
‫ﻭﺟﻬﺎﺕ ﻧﻈﺮﻫﻢ ﻛﻤﺎ ﻫﻢ‪ ،‬ﻭﻳﺘﻔﻬﻢ ﻭﺟﻮﺩ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﻣـﻦ ﺗـﺮﰉ ﻋﻠـﻰ‬
‫ﺍﻹﻧﺼﺎﺕ ﺳﻴﻨﺼﺖ ﻟﻶﺧﺮﻳﻦ‪ ،‬ﻭﻣﻦ ﻣﺎﺭﺱ ‪‬ﺗ ﹶﻘﺒ‪‬ﻞ ﻭﺟﻬﺎﺕ ﻧﻈﺮﻩ ﻣﻦ ﺃﺑﻮﻳﻪ ‪-‬ﻭﺇﻥ ﺍﺧﺘﻠﻔـﻮﺍ ﻣﻌـﻪ‪-‬‬
‫ﻳﺴﺘﻄﻴﻊ ﺗﻘﺒﻞ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻦ ﳜﺘﻠﻒ ﻣﻌﻬﻢ ﻣﻦ ﺍﻵﺧﺮﻳﻦ)‪ .(١‬ﻭﺳﻴﻨﺸﺄ ﻋﻠﻰ ﺗﻘﺒﻞ ﺍﳋﻼﻑ‪ ،‬ﻭﺣﻔﻆ‬
‫ﺣﻘﻮﻕ ﺍﻟﻐﲑ‪ ،‬ﻭﺍﺣﺘﺮﺍﻣﻬﻢ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺳﻴﺸﻌﺮ ﺑﺎﻟﺮﺿﺎ ﻋﻦ ﳎﺘﻤﻌﻪ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴـﻪ‬
‫ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﻣﻊ ﺑﻌﺾ ﺃﻓﺮﺍﺩﻩ‪.‬‬

‫‪:‬‬ ‫א‬ ‫א‬ ‫א‬ ‫א‬

‫ﳝﻜﻦ ﺗﻘﺴﻴﻢ ﺍﳌﻘﺘﺮﺣﺎﺕ ﻟﻘﺴﻤﲔ‪ ،‬ﺣﺴﺐ ﻣﻦ ﺗﻮﺟﻪ ﺇﻟﻴﻬﻢ‪:‬‬

‫‪ .١‬ﻣ‪‬ﻘﺘﺮﺣﺎﺕ ﻟﻶﺑﺎﺀ‪:‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺈﳚﺎﺩ ﻭﺗﻨﻤﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻹﳚﺎﺑﻴﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺗﻮﻓﲑ ﺍﻟﺒﻴﺌﺔ ﺍﳌﹸﺸـﺠﻌﺔ‬ ‫ƒ‬
‫ﻋﻠﻰ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻫﻲ ﺍﻟﺒﻴﺌﺔ ﺍﻵﻣﻨﺔ ﺍﻟﱵ ﳛﺲ ﻓﻴﻬﺎ ﺍﻻﺑﻦ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻘـﺪﻳﺮ‪ :‬ﻟﺬﺍﺗـﻪ ﻭﻗﻴﻤـﻪ‬
‫ﻭﻣﺸﺎﻋﺮﻩ‪ ،‬ﻓﻬﻲ ﻣﺴﻤﻮﻋﺔ ﻭﳏﻞ ﺣﺪﻳﺚ ﻭﺗﻔﻬﻢ‪ ،‬ﻭﻓﻴﻪ ﻳ‪‬ﻔﺴﺢ ﺍ‪‬ﺎﻝ ﳊﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ ﲟﺎ ﳛﻔﻆ ﳌﻘﺎﻡ ﺍﻷﺑﻮﺓ‬

‫)‪ (١‬ﳏﻤﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﳉﻮﺍﺩ‪ ،‬ﻣﻦ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻟﺬﺍﺕ ﺇﱃ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻵﺧﺮ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.١٠٩‬‬
‫ﻣﱰﻟﺘﻪ ﻭﺣﻘﻮﻗﻪ‪ ،‬ﻭﳛﻘﻖ ﳌﻘﺎﻡ ﺍﻟﺒﻨﻮﺓ ﺣﺎﺟﺎﺗﻪ ﻭﻛﺮﺍﻣﺘﻪ‪ .‬ﻓﻼ ﺧﻮﻑ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﻔﺎﺟﺌﺔ ﻏﲑ ﺍﳌﹸـﱪﺭﺓ‪،‬‬
‫ﻭﻻ ﺧﻮﻑ ﻣﻦ ﺍﻻﻣﺘﻬﺎﻥ ﻭﺍﻟﺘﻬﺪﻳﺪ‪.‬‬

‫ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺘﺜﻘﻴﻒ ﺍﻟﺬﺍﰐ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻹﻃﻼﻉ ‪-‬ﻭﻓﻖ ﺗﻘﻨﻴﺎﺕ ﺍﻟﻌﺼﺮ ﺍﳌﺨﺘﻠﻔـﺔ‬ ‫ƒ‬
‫ﻭﺍﳌﹸﺘﻄﻮﺭﺓ‪ -‬ﻋﻠﻰ ﻣﺎ ﻳ‪‬ﻤﻜﻦ ﻣﻦ ﺃﺳﺲ ﺍﳊﻮﺍﺭ ﻭﺁﺩﺍﺑﻪ ﻭﺃﺳﺎﻟﻴﺒﻪ ﻭﻃﺮﻕ ﺗﻄﺒﻴﻘﻪ ﺍﳌﻨﺎﺳﺒﺔ ﳊﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ‬
‫ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﺍﻋﺘﻤﺎﺩ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﺍﻟﻘﺮﺁﱐ ﻭﻓﻖ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺟﺎﺀ ﺑﻴﺎ‪‬ﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻣـﻦ‬ ‫ƒ‬
‫ﺍﻟﺪﺭﺍﺳﺔ )ﻣﺜﻞ‪ :‬ﺍﻷﺳﺲ ﺍﻟﱵ ﻗﺎﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺑﻌﻴﻨﻬﺎ ﻭﺗﻜﺮﺍﺭﻫﺎ‪ ،‬ﻛﻠﻔـﻆ‪:‬‬
‫ﻳﺎ‪‬ﺑﲏ‪ ،‬ﺍﳌﻌﺎﻣﻠﺔ ﺍﳌﺼﺤﻮﺑﺔ ﺑﺎﳊﺐ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻻﺳﺘﻠﻄﺎﻑ ﻭﺇﻇﻬﺎﺭ ﺍﳊﺮﺹ‪ ،‬ﺍﻷﺳـﺎﻟﻴﺐ ﺍﳌﹸﺴـﺘﺨﺪﻣﺔ‬
‫ﻛﺎﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭﺍﻟﺘﻮﻛﻴﺪ‪ ...‬ﻭﻏﲑﻫﺎ(‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﺪﺑﺮ ﻧﺼﻮﺹ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‬
‫ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻗﺮﺍﺀﺓ ﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﹸﻔﺴﺮﻳﻦ ﻭﺍﻟﺘﺮﺑﻮﻳﲔ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﲣﺎﺫ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﻣﻨﻬﺠ‪‬ﺎ ﻳﺘﺒﻌﻪ ﺍﻷﺏ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻻﺑـﻦ ﻭﻣـﻊ‬ ‫ƒ‬
‫ﻏﲑﻩ؛ ﻷﻧﻪ ﻳ‪‬ﻤﺜﻞ ﺍﻟﻘﺪﻭﺓ ﺍﻟﺼﺎﳊﺔ‪ .‬ﻓﺎﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻡ ﻓﻴﻪ ﺍﻷﺏ ﺃﺳﺲ ﺍﳊﻮﺍﺭ ﻭﺁﺩﺍﺑﻪ‬
‫ﻭﻣﻬﺎﺭﺗﻪ ﻗﺪ ﻳﻜﻮﻥ ﺃﺷﺪ ﺗﺄﺛﲑ‪‬ﺍ ﻋﻠﻰ ﺍﻻﺑﻦ ﻣﻦ ﺍﻟﺘﻠﻘﲔ ﺍﳌﹸﺒﺎﺷﺮ‪ -‬ﻋﻠﻰ ﺃﳘﻴﺘﻪ ﻫﻨﺎ‪ ،-‬ﻭﻫﺬﺍ ﻳﺘﻄﻠﺐ ﻣـﻦ‬
‫ﺍﻷﺏ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﻧﺘﺒﺎﻩ ﻟﺘﻄﺒﻴﻖ ﻛﻞ ﻣﺎ ﻳ‪‬ﻌﲔ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﻭﺍﻹﳚﺎﰊ ﰲ ﺃﻱ ﻣﻮﻗﻒ‪.‬‬
‫ﺗﺸﺠﻴﻊ ﺍﻻﺑﻦ ﻋﻠﻰ ﺍﻟﺒﺪﺀ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻳﺘﻄﻠﺐ ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﳊﻮﺍﺭ ﻣـﻦ ﺍﻷﺏ ﰲ ﺃﻭﻝ‬ ‫ƒ‬
‫ﺍﻷﻣﺮ‪ ،‬ﻭﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﳝﻜﻦ ﺍﲣﺎﺫﻫﺎ ﻧﻘﻄﺔ ﺍﻧﻄﻼﻗﺔ ﻟﻠﺤﻮﺍﺭ‪:‬‬
‫‪ -‬ﲢﺪ‪‬ﺙ ﺍﻷﺏ ﻋﻦ ﻣﻮﺿﻮﻉ ﳜﹸﺼﻪ ﻛﻤﺸﻜﻠﺔ ﻳﻌﺎﱐ ﻣﻨﻬﺎ ﰲ ﻋﻤﻠﻪ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﻦ ﺍﻻﺑﻦ ﺍﳌﺸﻮﺭﺓ‪،‬‬
‫ﻭﺑﻌﺾ ﺍﻷﺑﻨﺎﺀ ﻳﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺏ ﻭﻳﺒﺎﺩﺭ ﺑﺎﻟﺮﺩ‪.‬‬
‫‪ -‬ﺍﻟﺒﺪﺀ ﰲ ﺍﳊﺪﻳﺚ ﻣﻌﻪ ﰲ ﻣﻮﺿﻮﻉ ﻳﺸﻌﺮ ﺍﻻﺑﻦ ﺃﻧﻪ ﻣﺘﻤﻴﺰ ﻓﻴﻪ‪ ،‬ﻭﳚﺪ ﻣﺎ ﻳﻘﻮﻟﻪ ﻋﻨﻪ‪ ،‬ﲝﻜـﻢ‬
‫ﻣﻌﺮﻓﺘﻪ ﺍﳌﹸﺴﺒﻘﺔ ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﻣﺘﻼﻛﻪ ﺣﺼﻴﻠﺔ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺣﻮﻟﻪ‪ ،‬ﳑﺎ ﻳ‪‬ﺸﻌﺮﻩ ﺑﺎﻟﺜﻘﺔ ﰲ ﻗﺪﺭﺍﺗﻪ‪.‬‬
‫‪ -‬ﺍﺳﺘﻐﻼﻝ ﺃﻱ ﺣﻮﺍﺭ ﻣﻦ ﺍﻻﺑﻦ ﺑﺒﻨﺎﺀ ﺃﻓﻜﺎﺭ ﺃﻭ ﺣﻠﻮﻝ ﺃﻭ ﻣ‪‬ﻘﺘﺮﺣﺎﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻻﺑﻦ ﳛـﺲ‬
‫ﺑﻘﻴﻤﺔ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﻭ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻗﺎﻟﻪ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﻔﻜﺮﺓ ﺃﻭ ﺍﳊﻞ‪.‬‬
‫‪ -‬ﻃﺮﺡ ﺍﻷﺳﺌﻠﺔ ﺍﳌﹸﺤﺪﺩﺓ ﻏﲑ ﺍﳌﻔﺘﻮﺣﺔ ﻭﺍﻟﱵ ﻳﺘﻤﻜﻦ ﺍﻻﺑﻦ ﻣﻦ ﺍﳉﻮﺍﺏ ﻋﻠﻴﻬﺎ ﺑﺴﻬﻮﻟﺔ ﻭﺳﺮﻋﺔ‪،‬‬
‫ﻛﺴﺆﺍﻟﻪ ﻋﻦ ﻣﻮﺿﻮﻉ ﺍﻟﻠﻮﺣﺔ ﺍﻟﱵ ﺭﲰﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺮﻳﺎﺿﺔ ﺍﻟﱵ ﻣﺎﺭﺳﻬﺎ ﰲ ﺍﳌﺪﺭﺳﺔ‪.‬‬
‫ﻭﺣﱴ ﻳﺴﺘﻄﻴﻊ ﺍﻷﺏ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻱ ﻃﺮﻳﻘﺔ ﳑﺎ ﺳﺒﻖ‪ ،‬ﻓﺈﻧﻪ ﳛﺘﺎﺝ ﺇﱃ‪:‬‬
‫‪ -‬ﺍﳌﻬﺎﺭﺓ ﰲ ﺍﻏﺘﻨﺎﻡ ﺃﻱ ﻓﺮﺻﺔ‪ ،‬ﻭﺍﻻﻧﺘﺒﺎﻩ ﳍﺎ‪.‬‬
‫‪ -‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ ﻟﻠﺤﻮﺍﺭ ﲟﺎ ﻳﻨﺎﺳﺐ ﻛﻞ ﺍﺑﻦ‪ ،‬ﻛﺎﻟﱰﻫﻪ‪ ،‬ﺃﻭ ﺍﳋﺮﻭﺝ ﻟﻘﻀﺎﺀ ﺣﺎﺟـﺎﺕ‬
‫ﺍﻷﺳﺮﺓ ‪-‬ﻣﺸﻴﺎ ﺃﻭ ﺩﺍﺧﻞ ﺍﻟﺴﻴﺎﺭﺓ‪ ،‬ﻭﳝﻜﻨﻪ ﻫﻨﺎ ﺃﻥ ﻳﺼﻄﺤﺐ ﺍﺑﻨ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﺃﻭ ﲨﻴﻊ ﺃﺑﻨﺎﺋﻪ ﻭﻓﻖ ﻣﺎ ﻳـﺮﺍﻩ‬
‫ﻣﻨﺎﺳﺒ‪‬ﺎ‪ ،-‬ﺃﻭ ﺑﻌﺪ ﺍﻟﻌﻮﺩﺓ ﻣﻦ ﺍﳌﺪﺭﺳﺔ ﺣﻴﺚ ﳝﺘﻠﻚ ﺍﻻﺑﻦ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﻣﺎ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋ‪‬ﺎ‬
‫ﻟﻠﺤﻮﺍﺭ‪ ،‬ﺃﻭ ﻗﺒﻞ ﺍﻟﻨﻮﻡ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻛﻞ‪.‬‬
‫‪ -‬ﺍﻟﺜﻨﺎﺀ ﺑﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺸﺠﻴﻊ ﺍﻟﱵ ﳛﺒﻬﺎ ﺍﳌﺪﻋﻮﻣﺔ ﺑﻨﻈﺮ ﺍﻟﻌﲔ ﻭﺍﻟﻠﻤﺴﺔ ﺍﳊﺎﻧﻴﺔ‪ ،‬ﻭﻳﻼﺣﻆ ﺃﻥ ﻳﺘﺨﻠﻞ‬
‫ﺍﻟﺜﻨﺎﺀ ﺍﳊﻮﺍﺭ ﺃﻭ ﻳﻠﺤﻘﻪ ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫‪ -‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺇﺣﺴﺎﺱ ﺍﻻﺑﻦ ﺑﺎﳌﺘﻌﺔ ﰲ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﻷﺏ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺮﺗﺎﺑﺔ‪ ،‬ﻟﺘﻜـﻮﻥ ﻣﺸـﺎﺭﻛﺘﻪ‬
‫ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺭﻏﺒﺔ‪.‬‬
‫‪ -‬ﺍﳌﺮﻭﻧﺔ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﻼ ﺣﺮﺝ ﻣﻦ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺍﳊﻮﺍﺭ‪ ،‬ﺃﻭ ﺗﺄﺟﻴﻠـﻪ ﺇﺫﺍ ﻻﺣـﻆ ﺍﻷﺏ ﻋـﺪﻡ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﺍﻻﺑﻦ ﻟﻠﺤﻮﺍﺭ ﻷﻱ ﺳﺒﺐ‪ .‬ﻭﳝﻜﻦ ﺍﻟﺘﻌﺪﻳﻞ ﰲ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﹸﺴﺘﺨﺪﻣﺔ ﻛﺎﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺘﻮﻛﻴـﺪ‬
‫ﻭﺍﻟﻘﺴﻢ ﻭﻏﲑﻫﺎ ﳑﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ‪ ،‬ﻭﺍﻟﺘﻨﻘﻞ ﺑﻴﻨﻬﺎ ﺣﺴﺐ ﻣﺎ ﳛﺘﺎﺝ ﺍﻟﻄﺮﻓﺎﻥ‪.‬‬
‫‪ -‬ﺿﺮﻭﺭﺓ ﺗﺮﻛﻴﺰ ﺍﻷﺏ ﻭﺣﺴﻦ ﺇﻧﺼﺎﺗﻪ ﳌﺎ ﻳﻘﻮﻟﻪ ﺍﻻﺑﻦ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻄﻠﺐ ﻋﺪﻡ ﺍﻟـﺘﻔﻜﲑ ﰲ ﺍﻟـﺮﺩ‬
‫ﺍﳌﻨﺎﺳﺐ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻻﺑﻦ ﺃﺛﻨﺎﺀ ﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ‪.‬‬
‫ﺷﺮﺍﺀ ﺍﻟﻘﺼﺺ ﺍﳊﻮﺍﺭﻳﺔ ﺍﻟﱵ ﺗﺮﺳﺦ ﻷﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ‪ ،‬ﻭﺗﻌـﲔ ﻋﻠـﻰ ﺍﻛﺘﺴـﺎﺏ‬ ‫ƒ‬
‫ﻣﻬﺎﺭﺗﻪ ﻭﺁﺩﺍﺑﻪ‪.‬‬
‫ﻋﻘﺪ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻷﺳﺮﻱ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﻪ ﲣﺼﻴﺺ ﻭﻗﺖ ﳏﺪﺩ ﺃﺳﺒﻮﻋﻲ ﻳﻨﺎﻗﺶ ﻓﻴﻪ ﻛﻞ‬ ‫ƒ‬
‫ﻣﺎ ﻳﻬﻢ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ‪ ،‬ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﳌﹸﺠﺘﻤﻌﲔ‪ ،‬ﻭﻳ‪‬ﻌﱪ ﻓﻴﻪ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﻋـﻦ‬
‫ﺭﻏﺒﺎﺗﻪ‪ ،‬ﻭﻣﺘﻄﻠﺒﺎﺗﻪ‪ ،‬ﻭﻫﻮ ﻓﺮﺻﺔ ﺟﻴﺪﺓ ﻟﻠﺒﺪﺀ ﰲ ﺍﳊﻮﺍﺭ ﻭﺗﻌﻠﻢ ﺃﺳﺲ ﺍﳊﻮﺍﺭ ﻭﺁﺩﺍﺑﻪ ﻭﻣﻬﺎﺭﺍﺗﻪ‪ ،‬ﻳﻌﻄـﻰ‬
‫ﻛﻞ ﻓﺮﺩ ﻓﺘﺮﺓ ﳏﺪﺩﺓ ﻟﻠﻜﻼﻡ ﻻ ﻳ‪‬ﻘﺎﻃﻊ ﻓﻴﻬﺎ‪ ،‬ﻭﻳ‪‬ﻨﺼﺖ ﺇﻟﻴﻪ ﺍﻵﺧﺮﻭﻥ‪ ،‬ﻭﻳ‪‬ﺤﺘﺮﻡ ﺭﺃﻳﻪ ﻓﻼ ﻳﻘﻠـﻞ ﻣـﻦ‬
‫ﺷﺄﻧﻪ‪ ،‬ﺃﻭ ﻳ‪‬ﺴﺨﺮ ﻣﻦ ﺁﺭﺍﺋﻪ‪.‬‬
‫ﺗﺪﺭﻳﺐ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻨﻬﺠﻴﺔ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ‪ ،‬ﻭﻳﺘﻢ ﰲ ﻭﻗﺖ ﻣﻨﺎﺳﺐ ﻳ‪‬ﺘﻔـﻖ ﻋﻠﻴـﻪ‬ ‫ƒ‬
‫ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻭﻫﻨﺎ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ ﻣﺒﺎﺷﺮ ﻟﻼﺑﻦ ﺑﺘﻌﻠﻴﻤﻪ ﺃﺳﺲ ﺍﳊﻮﺍﺭ ﻭﺃﺳﺎﻟﻴﺒﻪ ﻭﻣﻬﺎﺭﺍﺗﻪ‪ ،‬ﻣﱴ ﳝﻜﻨﻪ‬
‫ﺍﻟﺘﺤﺪﺙ؟ ﻭﻛﻴﻒ ﻳﺒﺪﺃ ﺃﻭ ﻳﻨﻬﻲ ﺣﺪﻳﺚ؟ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﲢﺼﻞ‪ ،‬ﻛﺎﳌﻘﺎﻃﻌﺔ‪ ،‬ﺃﻭ‬
‫ﺭﻓﻊ ﺍﻟﺼﻮﺕ‪ ،‬ﺃﻭ ﺍﻻﻧﺸﻐﺎﻝ ﺑﺎﻟﻨﻈﺮ ﻓﻴﻤﺎ ﺣﻮﻟﻪ ﻋﻦ ﺍﻟﻨﻈﺮ ‪‬ﻟﻤ‪‬ﺤ‪‬ﺎﻭﹺﺭﻩ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻛﺬﻟﻚ ﻳﺪﺭﺏ ﺍﻻﺑﻦ‬
‫ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﲟﻨﻄﻘﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﺃﻱ ﺍﻟﻘﺮﺏ ﺃﻭ ﺍﻟﺒﻌﺪ ﻋﻤﻦ ﳛﺎﻭﺭﻩ‪ ،‬ﻭﺍﻟﺘﺤﻜﻢ ﺑﻨﻐﻤﺔ ﺍﻟﺼﻮﺕ ﺍﳌﻨﺎﺳـﺒﺔ‬
‫ﻟﻠﻜﻠﻤﺎﺕ ﺍﳌﻨﻄﻮﻗﺔ‪ ،‬ﻭﻳﻨﺒﻪ ﺇﱃ ﺿﺮﻭﺭﺓ ﺗﺮﻛﻴﺰ ﺍﻟﺴﻤﺎﻉ ﻟﻠ ‪‬ﻤﺤ‪‬ﺎﻭﹺﺭ‪ ،‬ﻭﻭﺿﻮﺡ ﺍﻟﻨﻄﻖ‪ ،‬ﻭﺍﻟﺘﺄﻛﻴـﺪ ﻋﻠـﻰ‬
‫ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺩﻭﻥ ﻏﲑﻫﺎ ﻟﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻬﺎ‪.‬‬
 ‫‪ .٢‬ﻣ‪‬ﻘﺘﺮﺣﺎﺕ ﻟﺒﻌﺾ ﺍﳌﺮﺍﻛﺰ ﻭﺍﳌﺆﺳﺴﺎﺕ‪:‬‬
‫ﺗﺼﻤﻴﻢ ﺑﺮﺍﻣﺞ ﺗﺪﺭﻳﺒﻴﺔ ﺃﺳﺮﻳﺔ ﺗﻐﺬﻳﻬﺎ ﻭﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻤﺮﻛﺰ‬ ‫ƒ‬
‫ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺤﻮﺍﺭ ﺍﻟﻮﻃﲏ‪ ،‬ﺃﻭ ﻣﺮﺍﻛﺰ ﺍﻷﺣﻴﺎﺀ ﺍﳌﺆﻫﻠﺔ ﻹﻗﺎﻣﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺪﻭﺭﺍﺕ‪ ،‬ﲟﺎ ﲢﻮﻳﻪ ﻣﻦ‬
‫ﺇﻣﻜﺎﻧﺎﺕ ﻣﻨﺎﺳﺒﺔ‪ ،‬ﻭﻭﺳﺎﺋﻞ ﺗﻌﻠﻴﻤﻴﺔ ﻣ‪‬ﻌﻴﻨﺔ‪ ،‬ﻭﻣﺪﺭﺑﲔ ﺗﺮﺑﻮﻳﲔ ﻣﻌﺘﻤﺪﻳﻦ‪ .‬ﻭﳝﻜﻦ ﺍﻗﺘﺮﺍﺡ ﻋـﺪﺩ ﻣـﻦ‬
‫ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺘﺄﺳﻴﺴﻴﺔ ﻭﺍﳌﻬﺎﺭﻳﺔ‪ ،‬ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫‪ .١‬ﺩﻭﺭﺓ ﺗﺮﺑﻮﻳﺔ ﺗﺜﻘﻴﻔﻴﺔ ﻟﻶﺑﺎﺀ ﻋﻦ‪ :‬ﺃﺳﺲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﻌﻮﻗﺎﺕ ﺍﻟﻌﻼﻗـﺔ ﺑـﲔ‬
‫ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺩﻭﺭ ﺍﻵﺑﺎﺀ ﰲ ﳒﺎﺡ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪.‬‬
‫‪ .٢‬ﺩﻭﺭﺓ ﻋﻦ ﻣﻌﲎ ﻭﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻓﻮﺍﺋﺪﻩ‪ ،‬ﻭﻣﻜﺎﻧﺘﻪ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ‪،‬‬
‫ﻭﳕﺎﺫﺝ ﻣﻦ ﻫﺬﻩ ﺍﳊﻮﺍﺭﺍﺕ‪.‬‬
‫‪ .٣‬ﺩﻭﺭﺓ ﻋﻦ ﻛﻴﻔﻴﺔ ﺇﻋﺪﺍﺩ ﻛ ﹴﻞ ﻣﻦ ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻟﻠﺤﻮﺍﺭ ﺍﻹﳚﺎﰊ ﺍﻟﻔﻌﱠﺎﻝ ﺑﻴﻨـﻬﻤﺎ‪ ،‬ﻭﻣﺮﺍﺣـﻞ‬
‫ﺍﳊﻮﺍﺭ ﺗﻄﺒﻴﻘﻴ‪‬ﺎ‪.‬‬
‫‪ .٤‬ﺩﻭﺭﺓ ﻋﻦ ﻣﻬﺎﺭﺍﺕ ﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻟﺘﺤﺪﺙ ﻭﻛﻴﻔﻴﺔ ﺗﻨﻤﻴﺘﻬﺎ‪ ،‬ﻭﺍﺳﺘﻐﻼﳍﺎ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ‪.‬‬
‫ﻃﺮﺡ ﺑﺮﺍﻣﺞ ﺗﺮﺑﻮﻳﺔ ﺣﻮﺍﺭﻳﺔ ﻣ‪‬ﺘﺴﻠﺴﻠﺔ ﺗﻘﺪﻣﻬﺎ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪ ،‬ﻳﻌـﺪﻫﺎ ﺗﺮﺑﻮﻳـﻮﻥ‬ ‫ƒ‬
‫ﺃﻛﻔﺎﺀ‪ ،‬ﻳ‪‬ﺸﺎﺭﻙ ﻓﻴﻬﺎ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺁﺑﺎﺀ ﻭﺃﺑﻨﺎﺀ ﺑﺎﳊﻀﻮﺭ ﺃﻭ ﺑﺎﻻﺗﺼﺎﻝ‪ ،‬ﺗﻌﺎﰿ ﻣﻦ ﺧﻼﻟﻪ ﺃﺳﺒﺎﺏ ﻋـﺪﻡ‬
‫ﻭﺟﻮﺩ ﺍﳊﻮﺍﺭ ﺃﻭ ﺗﻮﻗﻔﻪ‪ ،‬ﻭﻃﺮﻕ ﺍﻟﻮﻗﺎﻳﺔ ﻭﺍﻟﻌﻼﺝ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﶈﺎﻭﺭ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ .١‬ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ :‬ﺃﺳﺴﻬﺎ‪ ،‬ﻭﻣﻌﻮﻗﺎ‪‬ﺎ‪ ،‬ﻭﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺩﻋﻤﻬﺎ‪.‬‬
‫‪ .٢‬ﻋﻨﺎﺻﺮ ﺍﳊﻮﺍﺭ‪ :‬ﺍﻟﻠﻔﻈﻲ ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻭﻗﻮﺍﻋﺪﻩ‪.‬‬
‫‪ .٣‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪،‬ﲝﻀﻮﺭ ﳐﺘﺼﲔ ﰲ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻹﺛﺮﺍﺀ ﺍﻟﱪﻧﺎﻣﺞ‪.‬‬
‫‪ .٤‬ﻣﺮﺍﺣﻞ ﺍﳊﻮﺍﺭ ﻭﻛﻴﻔﻴﺔ ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻴﻊ ﺍﳌﹸﺨﺘﺎﺭﺓ‪.‬‬
‫‪ .٥‬ﻓﻮﺍﺋﺪ ﺍﳊﻮﺍﺭ ﺍﻻﳚﺎﰊ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﻋﻘﺪ ﺣﻠﻘﺎﺕ ﻧﻘﺎﺷﻴﺔ ﻟﻶﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﰲ ﻣﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠـﻴﻢ‪ ،‬ﻛﺎﳌـﺪﺍﺭﺱ‬ ‫ƒ‬
‫ﻭﺍﳉﺎﻣﻌﺎﺕ‪ ،‬ﲟﺜﻞ ﺍﶈﺎﻭﺭ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺃﻧﺸﻄﺘﻬﺎ ﺍﻟﻼﺻﻔﻴﺔ ﺍﳌﺴﺎﺋﻴﺔ‪ ،‬ﻭﺗﻔﻌﻴﻞ ﳎـﺎﻟﺲ ﺍﻵﺑـﺎﺀ‪.‬‬
‫ﻭﻳﺮﺍﻋﻰ ﻓﻴﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ .١‬ﻋﻘﺪ ﻟﻘﺎﺀﺍﺕ ﺃﻭﻟﻴﺔ ﺑﺮﻋﺎﻳﺔ ﺍﳌﺴﺆﻭﻟﲔ ﰲ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ‪ ،‬ﺑﲔ ﺍﻷﺑﻨﺎﺀ ﻣﻌ‪‬ﺎ‪ ،‬ﻭﺍﻵﺑﺎﺀ ﻣﻌ‪‬ﺎ ﻛـﻼ‬
‫ﻋﻠﻰ ﺣﺪﻩ‪ ،‬ﻣﻮﺿﻮﻋﻬﺎ ﻋﻦ ﻣﻌﻮﻗﺎﺕ ﺍﳊﻮﺍﺭ ﻭﻣﺎ ﻳﺘﻄﻠﻊ ﺇﻟﻴﻪ ﺍﻷﺑﻨﺎﺀ ﻣﻦ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻭﺍﻟﻌﻜﺲ‪.‬‬
‫‪ .٢‬ﻋﻘﺪ ﻟﻘﺎﺀﺍﺕ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻭﺗﺒﺎﺩﻝ ﺍﻟﻨﻘﺎﺵ ﻭﺍﳊﻮﺍﺭ‪ ،‬ﻭﲰﺎﻉ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﲨﻴﻊ ﺍﻟﻄﻼﺏ‬
‫ﺍﳌﻮﺟﻮﺩﻳﻦ‪ ،‬ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﲡﺎﺭﺏ ﺍﻟﻐﲑ‪.‬‬
 ‫ﻭﺘﺘﻀﻤﻥ‪:‬‬
‫‪ -‬ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪ -‬ﻤﻘﺘﺭﺤﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪ -‬ﻗﺎﺌﻤﺔ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ‬
‫ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻋﻈﻴﻢ ‪‬ﻣﻨﻨﻪ‪ ،‬ﻭﻋﻠﻰ ﺗﻮﺍﺗﺮ ﹺﻧﻌﻤﻪ ﺃﲪﺪﻩ ﺃﺑﻠﻎ ﲪ ٍﺪ ﻭﺃﺯﻛﺎﻩ‪ ،‬ﻭﺃﴰﻠﻪ ﻭﺃﳕﺎﻩ‪ ،‬ﲪﺪ‬
‫ﻣﻦ ‪‬ﻳﻌﻠﻢ ﺃﻥ ﻣﻮﻻﻩ ﺍﻟﻜﺮﱘ ‪‬ﻋﱠﻠ ‪‬ﻤ ‪‬ﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻓﻀﻠﻪ ﻋﻠﻴﻪ ﻋﻈﻴ ‪‬ﻤﺎ‪ .‬ﻭﺃﺳﺄﻟﻪ ﺍﳌﺰﻳﺪ ﻣﻦ ﻓﻀﻠﻪ‬
‫ﻭﻛﺮﻣﻪ‪ ،‬ﻭﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺎ ﺗﻔﻀﻞ ﺑﻪ ﻣﻦ ﻧﻌﻤﻪ‪ ،‬ﺇﻧﻪ ﺫﻭ ﻓﻀﻞ ﻋﻈﻴﻢ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠـﻰ ﳏﻤـﺪ‬
‫ﻋﺒﺪﻩ ﻭﺧﺎﰎ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﺒﻊ ﻫﺪﻳﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻘﺪ ﺣﺎﻭﻟﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻻﺳﺘﺮﺷﺎﺩ ﺑﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗ‪‬ﻠﻤ‪‬ﺲ ﻫﺪﻳﻪ ﰲ ﺗﺮﺑﻴﺘﻪ ﻟﻸﺳﺮﺓ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺪﺭﺍﺳﺔ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻟﺘﺴﺎﻋﺪ ﺍﻵﺑﺎﺀ ﻋﻠـﻰ ﺍﲣـﺎﺫ ﻫـﺬﺍ‬
‫ﺍﻷﺳﻠﻮﺏ ﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﺍﻟﺬﻱ ﻣﻦ ﺧﻼﻟﻪ ‪‬ﺗﻐﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻘﻴﻢ‪ ،‬ﻭﺗ‪‬ﻌﻠﻢ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﺗ‪‬ﻬﺬﺏ ﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﺗ‪‬ﺒﲎ‬
‫ﺍﻟﺜﻘﺔ‪ ،‬ﻭﻳ‪‬ﻌﺪﻝ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﺗ‪‬ﺼﺤﺢ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻭﺗ‪‬ﺪﻋﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻭﺗﺘﻜﻮﻥ ﺍﻟﻌﻘﻠﻴﺎﺕ ﺍﳌﹸﻨﻔﺘﺤـﺔ‬
‫ﻋﻠﻰ ﻣﺘﻐﲑﺍﺕ ﺍﻟﻌﺼﺮ‪ .‬ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﺇﳝﺎﻧﺎ ﺑﻀﺮﻭﺭﺓ ﺍﺳﺘﻬﺪﺍﻑ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻬﺠ‪‬ﺎ ﻟﻠﺤﻴﺎﺓ ﻭﻣﺼﺪﺭ‪‬ﺍ ﻟﻠﻌﻠـﻢ‬
‫ﻭﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﻟﻴﺘﺤﻘﻖ ﺍﳌﻄﻠﻮﺏ ﺟﺎﺀﺕ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﲬﺴﺔ ﻓﺼﻮﻝ ﻭﺧﺎﲤﺔ‪:‬‬
‫ﺑﻴﱠﻦ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺧﻄﺔ ﺍﻟﺪﺭﺍﺳﺔ‪ :‬ﻣﻘﺪﻣﺘﻬﺎ‪ ،‬ﻭﻣﻮﺿﻮﻋﻬﺎ‪ ،‬ﻭﺃﺳﺌﻠﺘﻬﺎ‪ ،‬ﻭﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻭﺃﳘﻴﺘـﻬﺎ‪،‬‬
‫ﻭﻣﻨﻬﺠﻬﺎ‪ ،‬ﻭﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﰒ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻓﻴﻤﺎ ﺗﻨﺎﻭﻝ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺧﻼﻝ ﺃﺭﺑـﻊ ﻣﺒﺎﺣـﺚ‪،‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻇﻬﺮ ﺃﻥ ﻟﻠﺤﻮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ ﺃﺻﻞ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﲢﺖ ﻫﺬﺍ ﺍﻷﺻـﻞ‬
‫ﻳﻨﺪﺭﺝ ﻋﺪﺩ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻷﺧﺮﻯ ﻛﺎﻟﺘﺠﺎﻭﺏ‪ ،‬ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﺍﻟﺘﻬﻴﺌﺔ ﻭﺍﻟﺘﺪﻭﻳﺮ‪ ،‬ﻭﺍﻟﻨﻘـﺎﺀ ﻭﺍﳋﻠـﻮﺹ‪،‬‬
‫ﻭﺍﻟﺘﺤﲑ‪ ،‬ﻭﺑﻌﺪ ﺩﺭﺍﺳﺔ ﻭﻧﻈﺮ ﰲ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻭ‪‬ﺟﺪ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻳﻌﻮﺩ ﺇﱃ ﻧﻔﺲ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ‪،‬‬
‫ﻭﻣﺎ ﻫﻲ ﺇﻻ ﺍﺳﺘﺨﺪﺍﻣﺎﺕ ﻣﺘﻨﻮﻋﺔ ﻻﺷﺘﻘﺎﻗﺎﺕ ﻣﺎﺩﺓ ﺣﻮﺭ ﺃﻭ ﺣﺎﺭ ﺃﻭ ﺣﲑ‪ ،‬ﰒ ﺫﹸﻛﺮﺕ ﺑﻌﺾ ﺍﻟﺪﻻﻻﺕ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﹸﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ‪ .‬ﻭﺟﺎﺀ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﻦ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺗﺘﺒﻌـﺖ‬
‫ﺍﻟﺒﺎﺣﺜﺔ ﻣﻦ ﺧﻼﻟﻪ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻣﺎﺩﺓ ﺣﻮﺭ ﻭﻣﺸﺘﻘﺎ‪‬ﺎ‪ ،‬ﻭﺑﺎﻟﺮﺟﻮﻉ ﻷﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺃﻫﻞ‬
‫ﺍﻟﻠﻐﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﻛﺘﺐ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﻏﺮﻳﺒﻪ‪ ،‬ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﳌﺼـﻄﻠﺢ ﺍﳊـﻮﺍﺭ‬
‫ﻭﺍﺧﺘﻴﺎﺭ ﻣﺎ ﺍﺗﻔﻖ ﻣﻦ ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻇﻬﺮﺕ ﺃﻭﺟﻪ ﻣﻦ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﱐ ﻭﺍﻷﺻﻞ ﺍﻟﻠﻐـﻮﻱ‬
‫ﺍﻟﺴﺎﺑﻖ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ‪ .‬ﻭﰲ ‪‬ﺎﻳﺔ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻋ‪‬ﺮﺿﺖ ﲨﻠﺔ ﻣﻦ ﲰﺎﺕ ﺍﳊﻮﺍﺭ ﺍﻟﻘـﺮﺁﱐ‪ .‬ﰒ ﻋ‪‬ـﺮﺽ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻟﻠﺤﻮﺍﺭ ﰲ ﺍﺻﻄﻼﺡ ﻋﺪﺩ ﻣﻦ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﻋﻠﻮﻡ ﳐﺘﻠﻔﺔ‪ ،‬ﰒ ﺧﻠﺼﺖ ﺍﻟﺒﺎﺣﺜـﺔ ﺇﱃ‬
‫ﺗﻌﺮﻳﻒ ﺍﳊﻮﺍﺭ‪ .‬ﻭﺗﻄﺮﻕ ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺇﱃ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺪﻻﱄ ﳌﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺧﻠﺼﺖ ﺍﻟﺒﺎﺣﺜﺔ ﻣـﻦ‬
‫ﺧﻼﻝ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺇﱃ ﺃﻥ ﺍﻟﺘﻄﻮﺭ ﰲ ﻣﺼﻄﻠﺢ ﺍﳊﻮﺍﺭ ﺣﺼﻞ ﰲ ﻇﻬﻮﺭ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺼﻄﻠﺢ‪-‬ﺍﳊﻮﺍﺭ‪-‬‬
‫ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﻗﺪ ﹸﺫﻛﺮ ﰲ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻛﻤﺼﻄﻠﺢ ﳏﺪﺩ‪ ،‬ﻭﻟﻜﻦ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﺑﻘﻲ ﻣ‪‬ﺴﺘﻌﻤﻠﹰﺎ ﻭﻓﻖ‬
‫ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ ﱂ ﻳﻨﻞ ﺍﻟﺘﻄﻮﺭ ﺳﻮﻯ ﻭﺳﺎﺋﻞ ﺍﳊﻮﺍﺭ ﺃﻭ ﺃﺷﻜﺎﻟﻪ ﻭﺃﻧﻮﺍﻋﻪ‪.‬‬
‫ﺗﻨﺎﻭﻝ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻋﺪﺓ‬
‫ﻣﺒﺎﺣﺚ‪ ،‬ﺃﻭﳍﺎ‪ :‬ﺃﺳﺲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭ ‪‬ﺧﺘ‪‬ﻢ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺑﺒﻌﺾ ﺁﺛﺎﺭ ﻗﻴﺎﻡ ﻋﻼﻗﺔ ﺍﻵﺑـﺎﺀ‬
‫ﺑﺎﻷﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺲ‪ .‬ﻭﲢﺪﺙ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﻦ ﺑﻌﺾ ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻌﺘﺮﺽ ﻋﻼﻗـﺔ‬
‫ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‪ ،‬ﻭﻣﻌﻮﻗﺎﺕ ﺃﺧﺮﻯ ﳍﺎ ﺻﻔﺔ ﺍﻟﺘﺄﺛﲑ ﺍﳌﺒﺎﺷﺮﺓ ﻋﻠﻰ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ .‬ﺃﻣﺎ ﺍﳌﺒﺤـﺚ‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻷﺧﲑ‪ ،‬ﻓﻜﺎﻥ ﺣﻮﻝ ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﰲ ﺩﻋﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﺣﻴﺚ ﻇﻬﺮ ﻣﻦ ﺧﻼﻟﻪ‬
‫ﺩﻭﺭ ﺍﳊﻮﺍﺭ ﻣﻦ ﺧﻼﻝ ﻋﻨﺼﺮﻳﻪ ﻭﻗﻮﺍﻋﺪﻩ ﰲ ﻫﺬﺍ ﺍﻟﺪﻋﻢ‪ ،‬ﻭﰎ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﻨﺼﺮﻱ ﺍﳊﻮﺍﺭ ﺍﻟﻠﻔﻈـﻲ‬
‫ﻭﻏﲑ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﻭﻣﺎﺫﺍ ﻳ‪‬ﻘﺼﺪ ﺑﻜﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﰒ ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﰲ ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨـﺎﺀ‪،‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﳉﻤﻊ ﺑﲔ ﺍﻹﻧﺼﺎﺕ ﻭﺍﳊﻮﺍﺭ‪ ،‬ﻓﻬﻢ ﺧﺼﺎﺋﺺ ﻭﺣﺎﺟﺎﺕ ﺍﻟﻨﻤﻮ ﻟﺪﻯ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻧﻘﺪ ﺍﻟﻔﻜـﺮﺓ‬
‫ﻭﻟﻴﺲ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﺍﻟﻮﺿﻮﺡ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﺍﻟﺘﺸﺠﻴﻊ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﰎ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻭﺍﻗﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬‬
‫ﺣﻴﺚ ﺗﻨﺎﻭﻝ ﻣﺒﺤﺜﲔ ﺃﺳﺎﺳﲔ‪ ،‬ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ‪ :‬ﺩﺭﺍﺳﺔ ﻧﺼﻮﺹ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻫﻲ ﺳﺒﻌﺔ‬
‫ﻋﺸﺮ ﻣﻮﺿﻌ‪‬ﺎ‪ ،‬ﺍﺣﺘﻮﻯ ﻛﻞ ﻣﻮﺿﻊ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻭﺗﻄﺒﻴﻘﺎﺕ ﺗﺮﺑﻮﻳﺔ ﺧﺎﺻﺔ‬
‫ﺑﺎﳊﻮﺍﺭ‪ .‬ﰒ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻨﻬﺠﻴﺔ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺍﻟﱵ ﺍﺣﺘﻮﺕ ﻋﻠﻰ ﻣﻮﺍﺿﻴﻊ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ‬
‫ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﰒ ﺍﻷﺳﺲ ﺍﻟﱵ ﻗﺎﻡ ﻋﻠﻴﻬﺎ‪ -‬ﻣﻨﻬﺎ ﻣﺎ ﳜﺘﺺ ﺑﺎﻷﺏ ﻭﻣﻨﻬﺎ ﻣﺎ ﳜﺘﺺ ﺑﺎﻻﺑﻦ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳌﺸﺘﺮﻙ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،-‬ﰒ ﺃﻫﻢ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺟﺮﻯ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻫﻲ ﺍﻻﺳﺘﻔﻬﺎﻡ‪،‬‬
‫ﳊﺠ‪‬ﺔ‪ ،‬ﻭﺍﻟﻨﺪﺍﺀ‪ ،‬ﻭﺍﻟﺘﺪﺭﺝ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﺃﺧﺬ ﺍﳌﻮﺛﻖ ﻭﺍﻹﺷﻬﺎﺩ‪ ،‬ﻭﺿﺮﺏ ﺍﳌﺜﻞ‪ ،‬ﻭﺍﻟﻘﺴﻢ‪،‬‬ ‫ﻭﺍ ﹸ‬
‫ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺗﻘﺒﻴﺢ ﺍﻟﻔﻌﻞ ﺍﻟﺴﻴﺊ ﰲ ﻧﻈﺮ ﻓﺎﻋﻠﻪ‪ .‬ﰒ ﺧ‪‬ﺘﻢ ﺍﳌﺒﺤﺚ ﺑﺄﻫﻢ ﻧﺘﺎﺋﺞ ﺩﺭﺍﺳﺔ ﻧﺼﻮﺹ‬
‫ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻗﺪ ﻋﻨﻴﺖ ﺑﻮﺿﻊ ﺗﺼﻮﺭ ﻣ‪‬ﻘﺘﺮﺡ ﻟﺘﻔﻌﻴﻞ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻟﻴ‪‬ﻌﲔ‬
‫ﺍﻵﺑﺎﺀ ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﻭﺗﻄﺒﻴﻖ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻓﻘﺪ ﺍﻫﺘﻢ ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﺑﺎﻗﺘﺮﺍﺡ ﺛﻼﺙ‬
‫ﻣﺮﺍﺣﻞ ﻟﻠﺤﻮﺍﺭ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﺴﺒﻮﻗﺔ ﺑﻌﺪﺩ ﻣﻦ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻹﻋﺪﺍﺩ ﳌﺮﺣﻠﺔ ﺍﳊﻮﺍﺭ‪ ،‬ﰒ ﺫﹸﻛﺮﺕ‬
‫ﻋﺪﺩ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﱵ ﻳ‪‬ﻤﻜﻦ ﲢﻘﻴﻘﻬﺎ ﲝﺼﻮﻝ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻌﱠﺎﻝ‪ ،‬ﰒ ﺧ‪‬ﺘﻢ ﺍﻟﺘﺼﻮﺭ ﲟ‪‬ﻘﺘﺮﺣﺎﺕ ﺗﺴﺎﻋﺪ ﻋﻠﻰ‬
‫ﺗﻔﻌﻴﻞ ﺍﳊﻮﺍﺭ‪ ،‬ﻗﺴﻢ ﻣﻨﻬﺎ ﻣﻮﺟﻪ ﻟﻶﺑﺎﺀ‪ ،‬ﻭﺍﻵﺧﺮ ﻟﺒﻌﺾ ﺍﳌﺮﺍﻛﺰ ﻭﺍﳌﺆﺳﺴﺎﺕ‪.‬‬
 ‫ﺗﻮﺻﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﲨﻠﺔ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫‪ .١‬ﺗﻀﻤﻨﺖ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﺍﻧﺪﺭﺟﺖ ﲢﺖ ﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ ﳌﺎﺩﺓ ﺣﻮﺭ‪-‬ﺍﻟﺮﺟﻮﻉ‪ -‬ﻋﺪﺩ‪‬ﺍ ﻣﻦ‬
‫ﺍﻟﺪﻻﻻﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﳌﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻛﺪﻻﻟﺔ ﺍﳊﻮﺍﺭ ﻋﻠﻰ ﻣﻌﲎ‬
‫ﺍﻟﺘﻬﻴﺌﺔ‪ :‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺒﺪﺀ ﺑﺈﺯﺍﻟﺔ ﻣﺎ ﻗﺪ ﻋﻠﻖ ﺑﺎﻟﻔﻬﻢ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳋﺎﻃﺌﺔ‪.‬‬
‫‪ .٢‬ﻗﺪ ﺗﻜﻮﻥ ﺍﻹﺟﺎﺑﺔ ﰲ ﺍﳊﻮﺍﺭ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻛﻤﺎ ﻓﻌﻠﺖ ﺃﺧﺖ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﲔ ﺃﻣﺮ‪‬ﺎ ﺃﻣﻬﺎ‬
‫ﺑﺈﺗﺒﺎﻉ ﺃﺛﺮ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻜﺎﻥ ﺟﻮﺍ‪‬ﺎ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ‪.‬‬
‫‪ .٣‬ﻳﻘﻮﻡ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺃﺳﺎﺱ ﺣﻔﻆ ﻛﺮﺍﻣﺔ ﺍﻻﺑﻦ ﺣﱴ ﰲ ﺣﺎﻝ ﻋﺼﻴﺎﻧﻪ ﺃﻭ ﻛﻔﺮﻩ‪.‬‬
‫‪ .٤‬ﻳﺄﰐ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﰲ ﺣﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ‪‬ﻣﺼ‪‬ﺎ ‪‬ﺣﺒ‪‬ﺎ ﺑﺎﻟﺘﻌﻠﻴﻞ ﻏﺎﻟﺒ‪‬ﺎ‪.‬‬
‫‪ .٥‬ﺃﺛﱠﺮ ﺍﳌﻮﻗﻒ ﺍﳊﻮﺍﺭﻱ ﻭﻣﻮﺿﻮﻉ ﺍﳊﻮﺍﺭ‪ ،‬ﻋﻠﻰ ﻃﻮﻝ ﻧﺺ ﺍﳊﻮﺍﺭ ﻭﻗﺼﺮﻩ‪ ،‬ﳑﺎ ﺍﺳﺘﺪﻋﻰ ﻗﺼـﺮ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺴﺮﻳﻌﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺣﻮﺍﺭ ﺃﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺧﺘﻪ‪.‬‬
‫‪ .٦‬ﺃﺛﱠﺮ ﻣﻮﻗﻒ ﺍﳌﹸﺤﺎﻭ‪‬ﺭ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺳﻠﻮﺏ ﺍﳌﹸﺴﺘﺨﺪﻡ ﰲ ﺍﳊﻮﺍﺭ‪.‬‬
‫‪ .٧‬ﺍﳍﺪﻭﺀ ﻭﺇﻇﻬﺎﺭ ﺍﳊﺮﺹ ﲰﺘﺎﻥ ﻏﺎﻟﺒﺘﺎﻥ ﻋﻠﻰ ﺣﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ .٨‬ﻭﺿﻮﺡ ﺍﻟﻌﺎﻃﻔﺔ ﺍﳌﺼﺎﺣﺒﺔ ﳊﻮﺍﺭﺍﺕ ﺍﻵﺑﺎﺀ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻛﺎﻟﺮﲪﺔ ﻭﺍﻟﺸﻔﻘﺔ‪.‬‬
‫‪ .٩‬ﻋﻼﻗﺔ ﺍﻷﺧﻮﺓ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺆﺛﺮﺓ ﻭﺍﳌﺘﺄﺛﺮﺓ ﲝﻮﺍﺭ ﺍﻵﺑﺎﺀ ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ‪.‬‬
‫‪ .١٠‬ﺃﻓﺎﺩ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﺍﻟﻘﺮﺁﱐ ﻣﻦ ﻗﺒﻞ ﺍﻵﺑﺎﺀ ﰲ ﺳﺮﻋﺔ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻛﺎﻟﻨـﺪﺍﺀ ﺍﳌﹸﺼـﺎﺣﺐ‬
‫ﲏ‪ ،-‬ﺣﻴﺚ ﱂ ﻳﺮﺩ ﻧﺪﺍﺀ ﺍﻻﺑﻦ ﺑﺎﲰﻪ ﺇﻻ ﻣﻦ ﺁﺯﺭ ﻻﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬ ‫ﻟﻮﺻﻒ ﺍﻟﺒﻨﻮﺓ ﻣﺼﻐﺮ‪‬ﺍ‪-‬ﻳﺎ ﺑ ‪‬‬
‫ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﺔ ﻭﻧﺘﺎﺋﺠﻬﺎ‪ ،‬ﺗﻘﺘﺮﺡ ﺍﻟﺒﺎﺣﺜﺔ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ .١‬ﺇﻧﺸﺎﺀ ﻗﺴﻢ ﻣﺘﺨﺼﺺ ﰲ ﺍﳊﻮﺍﺭ ﺍﻷﺳﺮﻱ ﺿﻤﻦ ﺃﻗﺴﺎﻡ ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳـﺰ ﻟﻠﺤـﻮﺍﺭ‬
‫ﺍﻟﻮﻃﲏ‪.‬‬
‫‪ .٢‬ﺩﺭﺍﺳﺔ ﻋﻼﻗﺔ ﺍﻷﺧﻮﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻣﻔﻬﻮﻣﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ‪.‬‬
 ‫א‬ ‫א‬ ‫א‬

‫ﺃﻭﻻ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻋﻠﻮﻣﻪ‬

‫‪ -١‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺿﺒﻂ ﻭﺗﻮﺛﻴﻖ‪ :‬ﺻﺪﻗﻲ ﲨﻴﻞ ﺍﻟﻌﻄﺎﺭ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٢١ ،‬ﻫـ‪٢٠٠١-‬ﻡ‪.‬‬
‫‪ -٢‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﱠﺮﻱ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﻋﺒـﺪﻩ‪ ،‬ﻋـﺎﱂ ﺍﻟﻜﺘـﺐ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪.‬‬
‫‪ -٣‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﺴﻔﻲ‪ ،‬ﻣﺪﺍﺭﻙ ﺍﻟﺘﱰﻳﻞ ﻭﺣﻘﺎﺋﻖ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٤‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻘﺎﻋﻲ‪ ،‬ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﰲ ﺗﻨﺎﺳﺐ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪ ،‬ﻣﻄﺒﻌﺔ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻧﻴـﺔ‪،‬‬
‫ﺍﳍﻨﺪ‪١٣٩٥ ،‬ﻫـ‪١٩٧٥-‬ﻡ‪.‬‬
‫‪ -٥‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﺍﻟﻨﻜﺖ ﻭﺍﻟﻌﻴﻮﻥ‪ ،‬ﺭﺍﺟﻌﻪ‪ :‬ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﳌﻘﺼـﻮﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٦‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻤﺎﺩﻱ‪ ،‬ﺗﻔﺴﲑ ﺃﰊ ﺍﻟﺴﻌﻮﺩ ﺍﳌﺴﻤﻰ ﺇﺭﺷﺎﺩ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺇﱃ ﻣﺰﺍﻳﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٧‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺳﺎﻣﻲ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﻃﻴﺒﺔ‪،‬‬
‫ﺍﻟﺮﻳﺎﺽ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪.‬‬
‫‪ -٨‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ‬
‫ﺍﷲ‪ ، ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٧ ،‬ﻫـ‪١٩٨٧-‬ﻡ‪.‬‬
‫‪ -٩‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﺪ ﳏﻤﻮﺩ ﺍﻷﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜـﺎﱐ‪ ،‬ﻁ‪،٤‬‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪١٤٠٥ ،‬ﻫـ‪١٩٨٥-‬ﻡ‪.‬‬
‫‪ -١٠‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺟﺎﺭ ﺍﷲ ﳏﻤﻮﺩ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺍﻟﻜﺸﺎﻑ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺘﱰﻳﻞ ﻭﻋﻴﻮﻥ ﺍﻷﻗﺎﻭﻳﻞ ﰲ ﻭﺟﻮﻩ ﺍﻟﺘﺄﻭﻳـﻞ‪ ،‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١١‬ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﻧﺼﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪ ،‬ﲝﺮ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮﺽ ﻭﻋﺎﺩﻝ ﺃﲪـﺪ ﻋﺒـﺪ ﺍﳌﻮﺟـﻮﺩ‬
‫ﻭﺯﻛﺮﻳﺎ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﻮﰐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٣ ،‬ﻫـ‪١٩٩٣-‬ﻡ‪.‬‬
‫‪ -١٢‬ﺃﺑﻮ ﺑﻜﺮ ﺟﺎﺑﺮ ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻟﻜﻼﻡ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪.‬‬
‫‪ -١٣‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻧﺰﻫﺔ ﺍﻟﻘﻠﻮﺏ ﰲ ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻳﻮﺳﻒ ﻋﺒـﺪ‬
‫ﺍﻟﺮﲪﻦ ﺍﳌﺮﻋﺸﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤١٠ ،‬ﻫـ‪١٩٩٠-‬ﻡ‪.‬‬
‫‪ -١٤‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﻣﻌﻬﺪ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪.‬‬
‫‪ -١٥‬ﺃﺑﻮ ﺣﻴﺎﻥ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤١٢ ،‬ﻫـ‪١٩٩٢-‬ﻡ‪.‬‬
‫‪ -١٦‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ‪ ،٣‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ‪١٩٨٣-‬ﻡ‪.‬‬
‫‪ -١٧‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﳌﻬﺪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٨‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴﻤﻲ‪ ،‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻋﺎﺭﺿﻪ ﺑﺄﺻﻮﻟﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ‪ :‬ﳏﻤﺪ ﻓـﺆﺍﺩ ﺳـﺰﻛﲔ‪ ،‬ﻣﻜﺘﺒـﺔ‬
‫ﺍﳋﻔﺎﺟﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١٩‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻤﺮ‪ ،‬ﻋﺜﻤـﺎﻥ ﲨﻌـﻪ ﺿ‪‬ـﻤﲑﻳﺔ‪،‬‬
‫ﺳﻠﻴﻤﺎﻥ ﻣﺴﻠﻢ ﺍﳊﺮﺵ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﻃﻴﺒﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢،‬ﻡ‪.‬‬
‫‪ -٢٠‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻖ ﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﺍ‪‬ﻠـﺲ ﺍﻟﻌﻠﻤـﻲ ﺑﻔـﺎﺱ‪،‬‬
‫‪١٤٠٣‬ﻫـ‪١٩٨٢-‬ﻡ‪.‬‬
‫‪ -٢١‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺃﺑـﻮ ﺍﻟﻔﻀـﻞ‪ ،‬ﺩﺍﺭ ﺍﳉﻴـﻞ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪.‬‬
‫‪ -٢٢‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻣﺮﻛﺰ ﻫﺠـﺮ‬
‫ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺮ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪.‬‬
‫‪ -٢٣‬ﺧﺎﻟﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺴﺒﺖ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻋﻔﺎﻥ‪ ،‬ﻣﺼﺮ‪١٤٢١ ،‬ﻫـ‪.‬‬
‫‪ -٢٤‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺻﻔﻮﺍﻥ ﻋﺪﻧﺎﻥ ﺩﺍﻭﻭﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤١٢ ،‬ﻫـ‪-‬‬
‫‪١٩٩٢‬ﻡ‪.‬‬
‫‪ -٢٥‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﺣﺴـﲔ‬
‫ﺃﳌﺎﱃ‪ ،‬ﻣﻄﺎﺑﻊ ﻣﺪﻳﺮﻳﺔ ﺍﻟﻨﺸﺮ ﻭﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻮﻗﻒ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺃﻧﻘﺮﺓ‪١٩٩٧ ،‬ﻡ‪.‬‬
‫‪ -٢٦‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪ ،‬ﻋﻤﺪﺓ ﺍﳊﻔﺎﻅ ﰲ ﺗﻔﺴﲑ ﺃﺷﺮﻑ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺃﻟﺘﻨﻮﺟﻲ‪ ،‬ﻋـﺎﱂ ﺍﻟﻜﺘـﺐ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤١٤‬ﻫـ ‪١٩٩٣‬ﻡ‪.‬‬
‫‪ -٢٧‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪ ١٣٩٦ ،‬ﻫـ‪١٩٧٦-‬ﻡ‪.‬‬
‫‪ -٢٨‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﺳﻌﺪ ﳏﻤﺪ ﻃﻴﺐ‪ ،‬ﻣﻜﺘﺒﺔ ﻧـﺰﺍﺭ‬
‫ﺍﻟﺒﺎﺯ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪.‬‬
‫‪ -٢٩‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ‪ ،‬ﻣﺆﺳﺴـﺔ ﺍﻟﺮﺳـﺎﻟﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤٢٣‬ﻫـ‪٢٠٠٢-‬ﻡ‪.‬‬
‫‪ -٣٠‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﳏﻤﺪ ﳐﻠﻮﻑ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﺍﳉﻮﺍﻫﺮ ﺍﳊﺴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﳉـﺰﺀ ﺍﻟﺮﺍﺑـﻊ‪ ،‬ﻣﺆﺳﺴـﺔ ﺍﻷﻋﻠﻤـﻲ‬
‫ﻟﻠﻤﻄﺒﻮﻋﺎﺕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٣١‬ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺍﳍﻴﱵ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﺬﺍﺕ ﻭﺍﻵﺧﺮ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﻄﺮ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪.‬‬
‫‪ -٣٢‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﻨﻐﻴﻤﺸﻲ‪ ،‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺪﻋﻮﻱ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﻠﻢ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٥ ،‬ﻫـ‪.‬‬
‫‪ -٣٣‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﻴﺨﻠﻲ‪ ،‬ﺃﺧﻼﻗﻴﺎﺕ ﺍﳊﻮﺍﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻋﻤﺎﻥ‪١٩٩٣ ،‬ﻡ‪.‬‬
‫‪ -٣٤‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﺃﺛﺮ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜـﺎﻡ ﻣـﻦ ﺁﻳـﺎﺕ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ ،‬ﺩﺍﺭ ﻋﻤﺎﺭ‪ ،‬ﻋﻤﱠﺎﻥ‪١٤٢١ ،‬ﻫـ‪٢٠٠٠-‬ﻡ‪.‬‬
‫‪ -٣٥‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻋﻠﻖ ﻋﻠﻴﻪ‪ :‬ﳏﻤـﻮﺩ ﺷـﺎﻛﺮ‪ ،‬ﻁ‪ ،٣‬ﻣﻄﺒﻌـﺔ ﺍﳌـﺪﱐ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪١٤١٣،‬ﻫـ‪١٩٩٢-‬ﻡ‪.‬‬
‫‪ -٣٦‬ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺗﻔﺴﲑ ﺍﳋﺎﺯﻥ ﺍﳌﺴﻤﻰ ﻟﺒﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﻣﻌـﺎﱐ ﺍﻟﺘﱰﻳـﻞ‪ ،‬ﻁ‪ ،٢‬ﻣﻄﺒﻌـﺔ‬
‫ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﻣﺼﺮ‪١٣٧٥ ،‬ﻫـ‪١٩٥٥-‬ﻡ‪.‬‬
‫‪ -٣٧‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪.‬‬
‫‪ -٣٨‬ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤١٣ ،‬ﻫــ‪١٩٩٢-‬ﻡ‪.‬‬
‫‪ -٣٩‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﺩﺍﺭ ﺳﺤﻨﻮﻥ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٤٠‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺩﺍﺭ ﺍﳋﲑ‪ ،‬ﺑﲑﻭﺕ‪١٤١٢ ،‬ﻫـ‪١٩٩١-‬ﻡ‪.‬‬
‫‪ -٤١‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٤٢‬ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ،‬ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪١٤١٨ ،‬ﻫـ‪.‬‬

‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺍﻟﺴﻨﺔ ﻭﻋﻠﻮﻣﻬﺎ‬

‫‪ -٤٣‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﺍﳌﻌﺠـﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﻃﺎﺭﻕ ﺑﻦ ﻋﻮﺽ ﺍﷲ ﳏﻤــﺪ‬
‫ﻭﻋﺒﺪ ﺍﶈﺴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺴﻴﲏ‪ ،‬ﺩﺍﺭ ﺍﳊﺮﻣﲔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤١٥ ،‬ﻫـ‪.‬‬
‫‪ -٤٤‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠـﻰ ﺍﻟﺼـﺤﻴﺤﲔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٣٩٨‬ﻫـ‪١٩٧٨-‬ﻡ‪.‬‬
‫‪ -٤٥‬ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳ‪‬ﻮﺭ‪‬ﺓ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻛﻤﺎﻝ ﻳﻮﺳﻒ ﺍﳊـﻮﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٤٦‬ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﻮﺍﻣﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﺣﻠﺐ‪١٤١١ ،‬ﻫـ‪١٩٩١-‬ﻡ‪.‬‬
‫‪ -٤٧‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٤٨‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪،‬‬
‫ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٤٩‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐﺎ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﺑﻦ ﻛـﺜﲑ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤٠٧‬ﻫـ‪١٩٨٧-‬ﻡ‪.‬‬
‫‪ -٥٠‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻣﻜﺘﺐ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪.‬‬
‫‪ -٥١‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘـﺮﺍﺙ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﳌﻌﺎﺟﻢ ﻭﺍﻟﻘﻮﺍﻣﻴﺲ‬

‫‪ -٥٢‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺃﻳﻮﺏ ﺑﻦ ﻣﻮﺳﻰ ﺍﳊﺴﻴﲏ‪ ،‬ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻁ‪ ،٢‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٩ ،‬ﻫـ‪١٩٩٨-‬ﻡ‪.‬‬
‫‪ -٥٣‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒـﺪ ﺍﻟﺴـﻼﻡ ﻫـﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﳉﻴـﻞ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤١١‬ﻫـ‪١٩٩١-‬ﻡ‪.‬‬
‫‪ -٥٤‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﳊﻤﻴـﺪ ﻫﻨـﺪﺍﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤٢١‬ﻫـ‪٢٠٠١-‬ﻡ‪.‬‬
‫‪ -٥٥‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪٢٠٠٠ ،‬ﻡ‪.‬‬
‫‪ -٥٦‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺟﺎﺭ ﺍﷲ ﳏﻤﻮﺩ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺑﺎﺳﻞ ﻋﻴﻮﻥ ﺍﻟﺴﻮﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤١٩ ،‬ﻫـ‪١٩٩٨-‬ﻡ‪.‬‬
‫‪ -٥٧‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﲨﻬﺮﺓ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺭﻣﺰﻱ ﻣﻨﲑ ﺑﻌﻠﺒﻜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪١٩٨٧ ،‬ﻡ‪.‬‬
‫‪ -٥٨‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٥٩‬ﺃﲪﺪ ﻣﻄﻠﻮﺏ‪ ،‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﻁ‪،٢‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪ ،‬ﻟﺒﻨﺎﻥ‪١٩٩٦ ،‬ﻡ‪.‬‬
‫‪ -٦٠‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺍﻟﺼﺤﺎﺡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﻋﻄﺎﺭ‪ ،‬ﻁ‪ ،٤‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٩٩٠‬ﻡ‪.‬‬
‫‪ -٦١‬ﺗﻮﻓﻴﻖ ﺳﻠﻮﻡ‪ ،‬ﻣﻌﺠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﺑﲑﻭﺕ‪١٩٩٢ ،‬ﻡ‪.‬‬
‫‪ -٦٢‬ﲨﻴﻞ ﺻﻠﻴﺒﺎ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺑﲑﻭﺕ‪١٩٨٢ ،‬ﻡ‪.‬‬
‫‪ -٦٣‬ﺍﻟﺼﺎﺣﺐ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﺍﶈﻴﻂ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺣﺴﻦ ﺁﻝ ﻳﺎﺳﲔ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘـﺐ‪١٤١٤ ،‬ﻫــ‪-‬‬
‫‪١٩٩٤‬ﻡ‪.‬‬
‫‪ -٦٤‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﺑﻦ ﺃﻳﺒﻚ ﺍﻟﺼﻔﺪﻱ‪ ،‬ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﺤﻴﻒ ﻭﲢﺮﻳﺮ ﺍﻟﺘﺤﺮﻳﻒ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻗﺎﻭﻱ‪ ،‬ﻣﻜﺘﺒﺔ‬
‫ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٠٧ ،‬ﻫـ‪١٩٨٧-‬ﻡ‪.‬‬
‫‪ -٦٥‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺴﺘﺎﱐ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺍﻟﺒﺴﺘﺎﻥ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٩٢٧ ،‬ﻡ‪.‬‬
‫‪ -٦٦‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺍﳌﺮﻋﺸﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺑـﲑﻭﺕ‪١٤٢٤ ،‬ﻫــ‪-‬‬
‫‪٢٠٠٣‬ﻡ‪.‬‬
‫‪ -٦٧‬ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﳊﺴﻴﲏ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻌﺰﺑـﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﳉﻴـﻞ‪١٣٨٦ ،‬ﻫــ‪-‬‬
‫‪١٩٦٧‬ﻡ‪.‬‬

‫ﺭﺍﺑﻌ‪‬ﺎ‪ :‬ﻛﺘﺐ ﺃﺧﺮﻯ‬

‫‪ -٦٨‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻳﺐ‪ ،‬ﺍﶈﺎﻭﺭ ﺍﶈﺘﺮﻑ ﺁﺩﺍﺏ ﻭﻣﻬﺎﺭﺍﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻟﺴﻼﻡ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -٦٩‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺟﺪﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٧٠‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﻠﻒ ﺍﻟﺒﺎﺟﻲ‪ ،‬ﻭﺻﻴﺔ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﻟﻮﻟﺪﻳﻪ‪ ،‬ﺍﻋﺘﲎ ‪‬ﺎ‪ :‬ﺟﻼﻝ ﻋﻠﻲ ﺍﳉﻬـﺎﱐ‪،‬‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﻳﺎﻥ‪ ،‬ﺑﲑﻭﺕ‪١٤١٦ ،‬ﻫـ‪١٩٩٦-‬ﻡ‪.‬‬
‫‪ -٧١‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳒﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺧﻠﻒ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﺍﳌﻨﺼﻮﺭﺓ‪،‬‬
‫‪١٤١٧‬ﻫـ‪١٩٩٧-‬ﻡ‪.‬‬
‫‪ -٧٢‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻄﺮﻃﻮﺷﻲ‪ ،‬ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻁ‪ ،٣‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪١٤١١ ،‬ﻫـ‪١٩٩١-‬ﻡ‪.‬‬
‫‪ -٧٣‬ﺃﺑﻮ ﻃﻠﺤﺔ ﻋﻤﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻧﺼﻴﺤﱵ ﻟﻶﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪.‬‬
‫‪ -٧٤‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻭﺍﳌﻌﻄﻠﺔ‪ ،‬ﲢﻘﻴـﻖ‪:‬‬
‫ــــــــــــــــــــــــ‪ ،‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺧﻴﻞ ﺍﷲ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﻌﺎﺻـﻤﺔ‪،‬‬
‫ــــــــــــــــــــــــ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٨ ،‬ﻫـ‪١٩٩٨-‬ﻡ‪.‬‬
‫‪ -٧٥‬ـــــــــــــــــــــــ‪ ،‬ﲢـﻔﺔ ﺍﳌﻮﺩﻭﺩ ﺑﺄﺣﻜﺎﻡ ﺍﳌــﻮﻟﻮﺩ‪ ،‬ﲢﻘﻴــﻖ ‪:‬‬
‫ــــــــــــــــــــــــ‪ ،‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺁﻝ ﳏﻤـﺪ ﺍﻟﻔـﻮﺍﻋﲑ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪،‬‬
‫ــــــــــــــــــــــــ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪١٤٠٨ ،‬ﻫـ‪١٩٨٨-‬ﻡ‪.‬‬
‫‪ -٧٦‬ـــــــــــــــــــــــ‪ ،‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﺑﲔ ﻣﻨﺎﺯﻝ ﺇﻳﺎﻙ ﻧﻌﺒـﺪ ﻭﺇﻳـﺎﻙ‬
‫ﻧﺴﺘﻌﲔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪١٣٩٣ ،‬ﻫـ‪١٩٧٣-‬ﻡ‪.‬‬
‫‪ -٧٧‬ﺃﲪﺪ ﺑﺪﻭﻱ‪ ،‬ﻣﻦ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺷﺮﻛﺔ ‪‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٣ ،‬ﻡ‪.‬‬
‫‪ -٧٨‬ﺃﲪﺪ ﺣﺴﻦ ﺍﻟﻌﻤﺮﻱ ﻭﺻﺎﱀ ﳏﻤﺪ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﻘـﺎﰲ‪،‬‬
‫ﺍﻷﺭﺩﻥ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٧٩‬ﺃﲪﺪ ﻣﺎﻫﺮ ﺍﻟﺒﻘﺮﻱ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﻟﻐﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺷﺒﺎﺏ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٨٠‬ﺃﲪﺪ ﳏﻤﺪ ﻋﺒﺪ ﺍﳋﺎﻟﻖ‪ ،‬ﺃﺳﺲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪١٩٩٩ ،‬ﻡ‪.‬‬
‫‪ -٨١‬ﺁﻣﺎﻝ ﲪﺰﺓ ﺍﳌﺮﺯﻭﻗﻲ ﺃﺑﻮ ﺣﺴﲔ‪ ،‬ﺑﻌﺾ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻌﺪﺩ ﻣﻦ ﺍﻷﻣﺜﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻄـﺎﺑﻊ ﺟﺎﻣﻌﺔ ﺃﻡ‬
‫ﺍﻟﻘﺮﻯ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤٢٠ ،‬ﻫـ‪١٩٩٩-‬ﻡ‪.‬‬
‫‪ -٨٢‬ﺑﺎﻭﻟﻮ ﻓﺮﻳﺮﻱ‪ ،‬ﺍﳌﻌﻠﻤﻮﻥ ﺑﻨﺎﺓ ﺛﻘﺎﻓﺔ‪ ،‬ﺗﺮﲨﺔ ‪ :‬ﺣﺎﻣﺪ ﻋﻤﺎﺭ ﻭﻋﺒﺪ ﺍﻟﺮﺍﺿﻲ ﺇﺑﺮﺍﻫﻴــﻢ ﻭﳌﻴﺎﺀ ﳏﻤـﺪ ﺃﲪــﺪ‪،‬‬
‫ــــــ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪.‬‬
‫‪ -٨٣‬ـــــ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﳊﺮﻳﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺃﲪﺪ ﻋﻄﻴﺔ ﺃﲪﺪ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٤-١٤٢٥ ،‬ﻡ‪.‬‬
‫‪ -٨٤‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ‪ ،‬ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻁ‪ ،٦‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫــ‪-‬‬
‫‪١٩٨٣‬ﻡ‪.‬‬
‫‪ -٨٥‬ﺗﻴﺴﲑ ﳏﺠﻮﺏ ﺍﻟﻔﺘﻴﺎﱐ‪ ،‬ﻛﻴﻒ ﳓﺎﻭﺭ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺑﻴﺖ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻋﻤﺎﻥ‪٢٠٠٥ ،‬ﻡ‪.‬‬
‫‪ -٨٦‬ﺛﻨﺎﺀ ﻳﻮﺳﻒ ﺍﻟﻀﺒﻊ‪ ،‬ﺗﻌﻠﻢ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢١ ،‬ﻫــ‪-‬‬
‫‪٢٠٠١‬ﻡ‪.‬‬
‫‪ -٨٧‬ﺟﻼﻝ ﻛﺎﻳﺪ ﺿﻤﺮﺓ ﻭﻋﺮﻳﺐ ﺃﺑﻮ ﻋﻤﲑﺓ ﻭﺇﻧﺘﺼﺎﺭ ﺧﻠﻴـﻞ ﻋﺸـﺎ‪ ،‬ﺗﻌـﺪﻳﻞ ﺍﻟﺴـﻠﻮﻙ‪ ،‬ﺩﺍﺭ ﺻـﻔﺎﺀ‪ ،‬ﺍﻷﺭﺩﻥ‪،‬‬
‫‪١٤٢٨‬ﻫـ‪٢٠٠٧-‬ﻡ‪.‬‬
‫‪ -٨٨‬ﺟﻮﺩﺕ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﻭﺳﻌﻴﺪ ﺍﻟﻌﺰﺓ‪ ،‬ﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪٢٠٠١ ،‬ﻡ‪.‬‬
‫‪ -٨٩‬ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ‪ ،‬ﻛﻴﻒ ﺗﺮﰊ ﺃﺑﻨﺎﺀﻙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤٢٤ ،‬ﻫـ‪٢٠٠٣-‬ﻡ‪.‬‬
‫‪ -٩٠‬ﺣﺴﻦ ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﳌﻌﻄﻲ‪ ،‬ﺍﳌﻨﺎﺥ ﺍﻷﺳﺮﻱ ﻭﺷﺨﺼﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٤ ،‬ﻡ‪.‬‬
‫‪ -٩١‬ﺣﺴﲔ ﺣﺴﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﻭﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﳎﺪ ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٥ ،‬ﻫــ‪-‬‬
‫‪٢٠٠٥‬ﻡ‪.‬‬
‫‪ -٩٢‬ﺣﻠﻤﻲ ﻓﻮﺩﺓ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺻﺎﱀ‪ ،‬ﺍﳌﺮﺷﺪ ﰲ ﻛﺘﺎﺑﺔ ﺍﻷﲝﺎﺙ‪ ،‬ﻁ‪ ،٦‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺟﺪﺓ‪١٤١٢ ،‬ﻫـ‪.‬‬
‫‪ -٩٣‬ﺧﺎﻟﺪ ﺣﺎﻣﺪ ﺍﳊﺎﺯﻣﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪ ،٢‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥‬ﻡ‪.‬‬
‫‪ -٩٤‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺍﳊﻮﺍﺭ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﺳﺴﻪ ﻭﻣﻨﺎﻫﺠﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﺴـﻠﻢ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪،‬‬
‫‪١٤١٤‬ﻫـ‪.‬‬
‫‪ -٩٥‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻁ‪،١٥‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪٢٠٠٢ ،‬ﻡ‪.‬‬
‫‪ -٩٦‬ﺯﻛﺮﻳﺎ ﺍﻟﺸﺮﺑﻴﲏ ﻭﻳﺴﺮﻳﺔ ﺻﺎﺩﻕ‪ ،‬ﺗﻨﺸﺌﺔ ﺍﻟﻄﻔﻞ ﻭﺳﺒﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﻣﻌﺎﻣﻠﺘﻪ ﻭﻣﻮﺍﺟﻬﺔ ﻣﺸـﻜﻼﺗﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢١ ،‬ﻫـ‪٢٠٠٠-‬ﻡ‪.‬‬
‫‪ -٩٧‬ﺯﻫﲑ ﳏﻤﺪ ﲨﻴﻞ ﻛﺘﱯ‪ ،‬ﻓﻦ ﺍﳊﻮﺍﺭ‪ ،‬ﻣﻄﺎﺑﻊ ‪‬ﺎﺩﺭ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤١٥ ،‬ﻫـ‪١٩٩٤-‬ﻡ‪.‬‬
‫‪ -٩٨‬ﺳﺎﻡ ﺩﻳﺐ ﻭﻟﻴﻞ ﺳﻮﲰﺎﻥ‪ ،‬ﺍﳋﻄﻮﺍﺕ ﺍﻟﺬﻛﻴﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺳﺎﻣﻲ ﺗﻴﺴﲑ ﺳـﻠﻤﺎﻥ‪ ،‬ﻣﺆﺳﺴـﺔ ﺍﳌـﺆﲤﻦ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪،‬‬
‫‪١٤١٩‬ﻫـ‪١٩٩٨ -‬ﻡ‪.‬‬
‫‪ -٩٩‬ﺳﺮﺟﻴﻮ ﺳﺒﻴﲏ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻄﻔﻞ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﻓﻮﺯﻱ ﻋﻴﺴﻰ ﻭﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺣﺴﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪،‬‬
‫ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١٠٠‬ﺳﻌﺎﺩ ﺇﺑﺮﺍﻫﻴﻢ ﺻﺎﱀ‪ ،‬ﻋﻼﻗﺔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺭﻧﺔ‪ ،‬ﻁ‪ ،٢‬ﻣﻜﺘﺒﺔ ‪‬ﺎﻣﺔ‪ ،‬ﺟﺪﺓ‪،‬‬
‫‪١٤٠٤‬ﻫـ‪١٩٨٤‬ﻡ‪.‬‬
‫‪ -١٠١‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﺻﻴﲏ‪ ،‬ﺍﳊﻮﺍﺭ ﺍﻟﻨﺒﻮﻱ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺤـﻮﺍﺭ ﺍﻟـﻮﻃﲏ‪،‬‬
‫ﺍﻟﺮﻳﺎﺽ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٠٢‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٠٣‬ــــــــ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺭﺅﻳﺔ ﺗﺮﺑﻮﻳﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪.‬‬
‫‪ -١٠٤‬ﺳﻜﻮﺕ ﺑﺮﺍﻭﻥ‪ ،‬ﺍﻟﺘﻔﺎﻭﺽ ﻣﻊ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﻧﺒﻴﻠﺔ ﺟﻮﻫﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻟﻠﺠﻤﻴـﻊ‪ ،‬ﺩﻣﺸـﻖ‪١٤٢٨ ،‬ﻫــ‪-‬‬
‫‪٢٠٠٧‬ﻡ‪.‬‬
‫‪ -١٠٥‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴـﺔ ﺍﻟﻨﺒﻮﻳـﺔ‪ ،‬ﺍﳌﻜﺘﺒـﺔ ﺍﻟﻌﺼـﺮﻳﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤١٧‬ﻫـ‪١٩٩٧-‬ﻡ‪.‬‬
‫‪ -١٠٦‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ‪ ،١٦‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪.‬‬
‫‪ -١٠٧‬ﺷﺎﻫﺮ ﺫﻳﺐ ﺃﺑﻮ ﺷﺮﻳﺦ‪ ،‬ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ‪ ،‬ﺩﺍﺭ ﺟﺮﻳـﺮ‪ ،‬ﻋﻤﱠـﺎﻥ‪،‬‬
‫‪١٤٢٥‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٠٨‬ﺻﺎﱀ ﺑﻦ ﲪﺪ ﺍﻟﻌﺴﺎﻑ‪ ،‬ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﺴـﻠﻮﻛﻴﺔ‪ ،‬ﻁ‪ ،٣‬ﻣﻜﺘﺒـﺔ ﺍﻟﻌﺒﻴﻜـﺎﻥ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪،‬‬
‫‪١٤٢٤‬ﻫـ‪٢٠٠٣ -‬ﻡ‪.‬‬
‫‪ -١٠٩‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﻌﺎﻝ ﰲ ﺍﳌﻨﻈﻤﺎﺕ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١١٠‬ﻃﺎﻫﺮﺓ ﺃﲪﺪ ﺍﻟﻄﺤﺎﻥ‪ ،‬ﻣﻬﺎﺭﺍﺕ ﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻟﺘﺤﺪﺙ ﰲ ﺍﻟﻄﻔﻮﻟﺔ ﺍﳌﺒﻜﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻋﻤ‪‬ـﺎﻥ‪١٤٢٤ ،‬ﻫــ‪-‬‬
‫‪٢٠٠٣‬ﻡ‪.‬‬
‫‪ -١١١‬ﻃﺮﻳﻒ ﺷﻮﻗﻲ‪ ،‬ﺍﻟﺴﻠﻮﻙ ﺍﻟﻘﻴﺎﺩﻱ ﻭﻓﻌﺎﻟﻴﺔ ﺍﻹﺩﺍﺭﺓ‪ ،‬ﻣﻜﺘﺒﺔ ﻏﺮﻳﺐ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١١٢‬ﻋﺎﺩﻝ ﺍﻟﺸﺪﻱ‪ ،‬ﺃﺧﻄﺎﺀ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﺪﺍﺭ ﺍﻟﻮﻃﻦ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٧ ،‬ﻫـ‪٢٠٠٦-‬ﻡ‪.‬‬
‫‪ -١١٣‬ﻋﺎﺩﻝ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﺣﻮﺍﺭ ﺃﻡ ﺟﺪﺍﻝ ﺩﺭﺍﺳﺔ ﻣﺼﻄﻠﺤﻴﺔ ﳌﻔﻬﻮﻣﻲ ﺍﳊﻮﺍﺭ ﻭﺍﳉﺪﺍﻝ‪ ،‬ﻣﻜﺘﺒـﺔ ﺍﻟﺮﺷـﺪ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪،‬‬
‫‪١٤٢٧‬ﻫـ‪٢٠٠٦-‬ﻡ‪.‬‬
‫‪ -١١٤‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺤﻼﻭﻱ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺒﻴـﺖ ﻭﺍﳌﺪﺭﺳـﺔ ﻭﺍ‪‬ﺘﻤـﻊ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪ ،‬ﺩﻣﺸـﻖ‪،‬‬
‫ـــــــــــ‪١٣٩٩ ،‬ﻫـ‪١٩٧٩-‬ﻡ‪.‬‬
‫‪ -١١٥‬ـــــــــ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﳊﻮﺍﺭ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪.‬‬
‫‪ -١١٦‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﺿﺒﻂ ﻭﺷﺮﺡ‪ :‬ﳏﻤﺪ ﺍﻻﺳﻜﻨﺪﺭﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٦-‬ﻡ‪.‬‬
‫‪ -١١٧‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﻘﻴﺐ‪ ،‬ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﺘﺮﺑﻮﻱ ﳕﻮﺫﺟﹰﺎ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤ -‬ﻡ‪.‬‬
‫‪ -١١٨‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻄﻴﺐ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﰲ ﻣﻨﻄﻮﻗﻪ ﻭﻣﻔﻬﻮﻣﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١١٩‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳋﻼﻳﻠﺔ ﻭﻋﻔﺎﻑ ﺍﻟﻠﺒﺎﺑﻴﺪﻱ‪ ،‬ﻃﺮﻕ ﺗﻌﻠﻴﻢ ﺍﻟﺘﻔﻜﲑ ﻟﻸﻃﻔﺎﻝ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤١٨ ،‬ﻫـ‪-‬‬
‫‪١٩٩٧‬ﻡ‪.‬‬
‫‪ -١٢٠‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪ ،‬ﺑﻨﺎﺀ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻣﻄﺎﺑﻊ ﺃﺿﻮﺍﺀ ﺍﳌﻨﺘﺪﻯ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪.‬‬
‫‪ -١٢١‬ـــــــ‪ ،‬ﺣﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤٢٢ ،‬ﻫـ‪٢٠٠١-‬ﻡ‪.‬‬
‫‪ -١٢٢‬ـــــــ‪ ،‬ﺩﻟﻴﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻷﻋﻼﻡ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٢٣ ،‬ﻫـ‪٢٠٠٢-‬ﻡ‪.‬‬
‫‪ -١٢٣‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺧﻠﻴﻔﺔ ﻭﻋﺒﺪ ﺍﳌﻨﻌﻢ ﳏﻤﻮﺩ‪ ،‬ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﻻﲡﺎﻫﺎﺕ‪ ،‬ﺩﺍﺭ ﻏﺮﻳﺐ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١٢٤‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﺷﺪﺍﻥ‪ ،‬ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻋﻤﱠﺎﻥ‪١٩٩٩ ،‬ﻡ‪.‬‬
‫‪ -١٢٥‬ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ ﻋﻠﻮﺍﻥ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻁ‪ ،٣٢‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤١٩ ،‬ﻫـ‪١٩٩٩‬ﻡ‪.‬‬
‫‪ -١٢٦‬ﻋﺒﺪ ﺍﳌﺮﺿﻲ ﺯﻛﺮﻳﺎ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺭﺳﻢ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﻜﺘﺒﺔ ﺯﻫﺮﺍﺀ ﺍﻟﺸﺮﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٩٩٧ ،‬ﻡ‪.‬‬
‫‪ -١٢٧‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻟﻄﻒ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﻣﻌﺎﱂ ﺍﻟﺪﻋﻮﺓ ﰲ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻁ‪ ،٢‬ﻣﻜﺘﺒـﺔ ﺍﻹﺭﺷـﺎﺩ‪ ،‬ﺻـﻨﻌﺎﺀ‪،‬‬
‫‪١٤١٩‬ﻫـ‪١٩٩٨-‬ﻡ‪.‬‬
‫‪ -١٢٨‬ﻋﺜﻤﺎﻥ ﻋﻠﻲ ﺣﺴﲔ‪ ،‬ﻣﻨﻬﺞ ﺍﳉﺪﻝ ﻭﺍﳌﻨﺎﻇﺮﺓ ﰲ ﺗﻘﺮﻳﺮ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﺩﺍﺭ ﺍﺷﺒﻴﻠﻴﺎ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪١٤٢٠،‬ﻫــ‪-‬‬
‫‪١٩٩٩‬ﻡ‪.‬‬
‫‪ -١٢٩‬ﻋﻠﻲ ﺃﺳﻌﺪ ﻭﻃﻔﻪ‪ ،‬ﺑﻨﻴﺔ ﺍﻟﺴﻠﻄﺔ ﻭﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺴﻠﻂ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ‪ ،‬ﻁ‪ ،٢‬ﻣﺮﻛﺰ ﺩﺭﺍﺳـﺎﺕ ﺍﻟﻮﺣـﺪﺓ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪٢٠٠٠،‬ﻡ‪.‬‬
‫‪ -١٣٠‬ﻋﻮﺩﺓ ﻋﺒﺪ ﻋﻮﺩﺓ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺩﺏ ﺍﻟﻜﻼﻡ ﻭﺃﺛﺮﻩ ﰲ ﺑﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪،‬‬
‫ﺍﻷﺭﺩﻥ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٣١‬ﻏﺴﺎﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻘﲔ‪ ،‬ﺇﺩﺍﺭﺓ ﺍﻷﺳﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٧ ،‬ﻫـ‪٢٠٠٦-‬ﻡ‪.‬‬
‫‪ -١٣٢‬ﻓﺎﺭﻭﻕ ﲪﺎﺩﺓ‪ ،‬ﺁﺑﺎﺀ ﻭﺃﺑﻨﺎﺀ ﻣﻼﻣﺢ ﺗﺮﺑﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪١٤١٨ ،‬ﻫـ‪١٩٩٧-‬ﻡ‪.‬‬
‫‪ -١٣٣‬ﻓﻀﻞ ﺣﺴﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪١٤٢٠ ،‬ﻫـ‪٢٠٠٠-‬ﻡ‪.‬‬
‫‪ -١٣٤‬ﳉﻨﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﺍﻹﺑﺪﺍﻉ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﺗﻮﻓﻴﻖ ﺍﻟﻮﺍﻋﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪،‬‬
‫‪١٤٢٤‬ﻫـ‪٢٠٠٤-‬ﻡ‪.‬‬
‫‪ -١٣٥‬ﻣﺄﻣﻮﻥ ﻣﺒﻴﺾ‪ ،‬ﻫﻮﻳﺔ ﺍﻟﻄﻔﻞ ﺑﺮﻧﺎﻣﺞ ﺗﻄﺒﻴﻘﻲ ﻟﺒﻨﺎﺀ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤٢٨‬ﻫـ‪٢٠٠٧-‬ﻡ‪.‬‬
‫‪ -١٣٦‬ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﳌﺘﻨﱯ‪ ،‬ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١٣٧‬ﳏﻤﺪ ﺃﺑﻮ ﻣﻮﺳﻰ‪ ،‬ﺧﺼﺎﺋﺺ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﳌﺴﺎﺋﻞ ﻋﻠﻢ ﺍﳌﻌﺎﱐ‪ ،‬ﻁ‪ ،٣‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١٣٨‬ﳏﻤﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﳉﻮ‪‬ﺍﺩ‪ ،‬ﺍﻹﺩﺍﺭﺓ ﺑﺎﳊﻮﺍﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٦ ،‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٣٩‬ـــــــــ‪ ،‬ﻛﻴﻒ ﲢﺎﻭﺭ ﺃﺑﻨﺎﺀﻙ ﻭﺗﺴﺘﻤﺘﻊ ‪‬ﺬﺍ ﺍﳊﻮﺍﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪،‬‬
‫‪١٤٢٦‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٤٠‬ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ﻋﺮﺟﻮﻥ‪ ،‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻫﺪﺍﻳﺘﻪ ﻭﺇﻋﺠﺎﺯﻩ ﰲ ﺃﻗـﻮﺍﻝ ﺍﳌﻔﺴـﺮﻳﻦ‪،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻘﻠـﻢ‪ ،‬ﺩﻣﺸـﻖ‪،‬‬
‫‪١٤١٠‬ﻫـ‪١٩٨٩-‬ﻡ‪.‬‬
‫‪ -١٤١‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳍﺮﰲ‪ ،‬ﳓﻦ ﻭﺍﻵﺧﺮ ﺗﻌﺎﺭﻑ ﻭﺣﻮﺍﺭ ﺃﻡ ﺻﺪﺍﻡ ﻭﺩﻣﺎﺭ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﳌﻌـﺎﱂ ﺍﻟﺜﻘﺎﻓﻴـﺔ‪ ،‬ﺍﻷﺣﺴـﺎﺀ‪،‬‬
‫‪١٤٢٦‬ﻫـ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٤٢‬ﳏﻤﺪ ﲨﻴﻞ ﺑﻦ ﻋﻠﻰ ﺧﻴﺎﻁ‪ ،‬ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻴﻢ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻔﻴﺼﻠﻴﺔ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪٢٠٠٤ ،‬ﻡ‪.‬‬
‫‪ -١٤٣‬ﳏﻤﺪ ﺩﳝﺎﺱ‪ ،‬ﻓﻨﻮﻥ ﺍﳊﻮﺍﺭ ﻭﺍﻹﻗﻨﺎﻉ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٠ ،‬ﻫـ‪١٩٩٩-‬ﻡ‪.‬‬
‫‪ -١٤٤‬ﳏﻤﺪ ﺯﻳﺎﺩ ﲪﺪﺍﻥ‪ ،‬ﺍﳊـﻮﺍﺭ ﻭﺍﻷﺳـﺌﻠﺔ ﺍﻟﺼـﻔﻴﺔ ﺇﺛـﺎﺭﺓ ﺍﻟـﺘﻔﻜﲑ ﺑﺎﻟﺘﺮﺑﻴـﺔ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﺘﺮﺑﻴـﺔ ﺍﳊﺪﻳﺜـﺔ‪،‬‬
‫ـــــــــ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٢٠،‬ﻫـ‪٢٠٠٠-‬ﻡ‪.‬‬
‫‪ -١٤٥‬ـــــــ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﺼﻌﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺩﻣﺸﻖ‪٢٠٠٥ ،‬ﻡ‪.‬‬
‫‪ -١٤٦‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻋﺪﺱ‪ ،‬ﺍﻵﺑﺎﺀ ﻭﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻋ ‪‬ﻤﺎﻥ‪١٤١٦ ،‬ﻫـ‪١٩٩٥-‬ﻡ‪.‬‬
‫‪ -١٤٧‬ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ‪ ،‬ﺍﻟﻨﺒﺄ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺍﻋﺘﲎ ﺑﻪ‪ :‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺪﺧﺎﺧﲏ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﻃﻴﺒﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢١ ،‬ﻫــ‪-‬‬
‫‪٢٠٠٠‬ﻡ‪.‬‬
‫‪ -١٤٨‬ﳏﻤﺪ ﻋﻠﻲ ﺟﻌﻠﻮﻙ‪ ،‬ﺍﳊﻮﺍﺭ ﻟﻐﺔ ﺍﻟﻀﻌﻔﺎﺀ ﺃﻡ ﺍﻷﻗﻮﻳﺎﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺍﺗﺐ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٩،‬ﻫـ‪١٩٩٩-‬ﻡ‪.‬‬
‫‪ -١٤٩‬ﳏﻤﺪ ﻗﻄﺐ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪ ،٦‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٦ ،‬ﻫـ‪١٩٨٦-‬ﻡ‪.‬‬
‫‪ -١٥٠‬ﳏﻤﺪ ﳏﻔﻮﻅ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺸﻜﻼﺕ ﻭﺍﳊﻠﻮﻝ‪ ،‬ﺩﺍﺭ ‪‬ﻀﺔ ﺍﻟﺸﺮﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٤ ،‬ﻡ‪.‬‬
‫‪ -١٥١‬ﳏﻤﺪ ﳏﻤﺪ ﺑﺪﺭﻱ‪ ،‬ﺍﻟﻠﻤﺴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﺼﻔﻮﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٧ ،‬ﻫـ‪٢٠٠٦-‬ﻡ‪.‬‬
‫‪ -١٥٢‬ﳏﻤﺪ ﻣﻨﲑ ﺣﺠﺎﺏ‪ ،‬ﻣﻬﺎﺭﺍﺕ ﺍﻻﺗﺼﺎﻝ ﻟﻺﻋﻼﻣﻴﲔ ﻭﺍﻟﺘﺮﺑﻮﻳﲔ ﻭﺍﻟﺪﻋﺎﺓ‪ ،‬ﻁ‪ ،٣‬ﺩﺍﺭ ﺍﻟﻔﺠﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠١ ،‬ﻡ‪.‬‬
‫‪ -١٥٣‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺁﺩﺍﺏ ﺍﻟﺰﻓﺎﻑ ﰲ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٩ ،‬ﻫـ‪.‬‬
‫‪ -١٥٤‬ﳏﻤﺪ ﻧﺒﻴﻞ ﻛﺎﻇﻢ‪ ،‬ﻛﻴﻒ ﻧﺪﺭﺏ ﺃﺑﻨﺎﺀﻧﺎ ﻋﻠﻰ ﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٧ ،‬ﻫـ‪٢٠٠٦‬ﻡ‪.‬‬
‫‪ -١٥٥‬ﳏﻤﺪ ﻧﻮﺭ ﺑﻦ ﻋﺒﺪ ﺍﳊﻔﻴﻆ ﺳـﻮﻳﺪ‪ ،‬ﻣﻨـﻬﺞ ﺍﻟﺘﺮﺑﻴـﺔ ﺍﻟﻨﺒﻮﻳـﺔ ﻟﻠﻄﻔـﻞ‪ ،‬ﻁ‪ ،٥‬ﺩﺍﺭ ﺍﺑـﻦ ﻛـﺜﲑ‪ ،‬ﺩﻣﺸـﻖ‪،‬‬
‫‪١٤٢٥‬ﻫـ‪٢٠٠٤‬ﻡ‪.‬‬
‫‪ -١٥٦‬ﳏﻤﻮﺩ ﺃﲪﺪ ﺍﻟﺪﻭﺳﺮﻱ‪ ،‬ﻋﻈﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٦ ،‬ﻫـ‪.‬‬
‫‪ -١٥٧‬ﻣﺴﺎﻋﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻄﻴﺎﺭ‪ ،‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﻟﺪﻣﺎﻡ‪١٣٢٢ ،‬ﻫـ‪.‬‬
‫‪ -١٥٨‬ﻣﺼﻄﻔﻰ ﺃﺑﻮ ﺳﻌﺪ‪ ،‬ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﺍﰐ ﻟﻠﻄﻔﻞ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪.‬‬
‫‪ -١٥٩‬ﻣﺼﻄﻔﻰ ﳏﻤﺪ ﻋﻠﻲ ﺍﳌﺸﻬﺪﺍﱐ‪ ،‬ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺍﻟﺪﻭﺣﺔ‪١٤٢٥ ،‬ﻫـ‪-‬‬
‫‪٢٠٠٤‬ﻡ‪.‬‬
‫‪ -١٦٠‬ﻣﻘﺪﺍﺩ ﻳﻠﺠﻦ‪ ،‬ﺃﺧﻼﻗﻴﺎﺕ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﶈﺎﻭﺭﺓ ﻭﺍﳌﻨﺎﻇﺮﺓ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺼﻮﻟﺘﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٦ ،‬ﻫــ‪-‬‬
‫‪١٩٩٦‬ﻡ‪.‬‬
‫‪ -١٦١‬ﻣﲎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﺒﻮﺩﻱ‪ ،‬ﺍﳊﻮﺍﺭ ﻓﻨﻴﺎﺗﻪ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺗﻪ ﻭﺃﺳﺎﻟﻴﺐ ﺗﻌﻠﻴﻤﻪ‪ ،‬ﻣﻜﺘﺒﺔ ﻭﻫﺒـﻪ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪١٤٢٣ ،‬ﻫــ‪-‬‬
‫‪٢٠٠٣‬ﻡ‪.‬‬
‫‪ -١٦٢‬ﻣﻮﺳﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻹﺑﺮﺍﻫﻴﻢ‪ ،‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ﻭﻃﺒﻴﻌﺔ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﳊـﻖ ﻭﺍﻟﺒﺎﻃـﻞ‪ ،‬ﺩﺍﺭ ﺍﻷﻋـﻼﻡ‪ ،‬ﻋﻤﱠـﺎﻥ‪،‬‬
‫‪١٤٢٣‬ﻫـ‪٢٠٠٣-‬ﻡ‪.‬‬
‫‪ -١٦٣‬ﻣﻮﺳﻰ ﺑﻦ ﳛﻲ ﺍﻟﻔﻴﻔﻲ‪ ،‬ﺍﳊﻮﺍﺭ ﺃﺻﻮﻟﻪ ﻭﺁﺩﺍﺑﻪ ﻭﻛﻴﻒ ﻧﺮﰊ ﺃﺑﻨﺎﺋﻨﺎ ﻋﻠﻴـﻪ‪ ،‬ﺩﺍﺭ ﺍﳋﻀـﲑﻱ‪ ،‬ﺍﳌﺪﻳﻨـﺔ ﺍﻟﻨﺒﻮﻳـﺔ‪،‬‬
‫‪١٤٢٧‬ﻫـ‪.‬‬
‫‪ -١٦٤‬ﻣﻴﺴﺮﺓ ﻃﺎﻫﺮ ﻭﻓﺎﺭﻭﻕ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﳛﻲ ﻣﻬﲏ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﻨﻔﺴـﻲ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﺒﺸـﺎﺋﺮ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٤ ،‬ﻫـ‪١٩٩٣-‬ﻡ‪.‬‬
‫‪ -١٦٥‬ﺍﻟﻨﺪﻭﺓ ﺍﻟﻌﺎﳌﻴﺔ ﻟﻠﺸﺒﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﰲ ﺃﺻﻮﻝ ﺍﳊﻮﺍﺭ‪ ،‬ﻁ‪ ،٤‬ﻣﺆﺳﺴﺔ ﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻟﺼـﺤﺎﻓﺔ ﻭﺍﻟﻨﺸـﺮ‪ ،‬ﺟـﺪﺓ‪،‬‬
‫‪١٤١٥‬ﻫـ‪١٩٩٤ -‬ﻡ‪.‬‬
‫‪ -١٦٦‬ﻧﺴﻴﻤﺔ ﺩﺍﻭﺩ ﻭﻧﺰﻳﻪ ﲪﺎﺩﻱ‪ ،‬ﻣﺸﻜﻼﺕ ﺍﻟﻄﻔﻮﻟﺔ ﻭﺃﺳﺎﻟﻴﺐ ﻣﻮﺍﺟﻬﺘﻬﺎ‪ ،‬ﻣﻜﺘﺐ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌـﺮﰊ ﻟـﺪﻭﻝ ﺍﳋﻠـﻴﺞ‪،‬‬
‫ﺍﻟﺮﻳﺎﺽ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤-‬ﻡ‪.‬‬
‫‪ -١٦٧‬ﻫﻨﺎﺩ ﺑﻦ ﺍﻟﺴﺮﻱ‪ ،‬ﺍﻟﺰﻫﺪ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻔﺮﻳﻮﺍﺋﻲ‪ ،‬ﺩﺍﺭ ﺍﳋﻠﻔﺎﺀ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪١٤٠٦ ،‬ﻫـ‪.‬‬
‫‪ -١٦٨‬ﳛﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻴﻤﺎﱐ ﺍﻟﺬﻣﱠﺎﺭ‪ ،‬ﺗﺼﻔﻴﺔ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺃﺩﺭﺍﻥ ﺍﻷﻭﺯﺍﺭ ﻭﺍﻟﺬﻧﻮﺏ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺣﺴﻦ ﳏﻤﺪ ﻣﻘﺒﻮﱄ ﺍﻷﻫﺪﻝ‪،‬‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢١ ،‬ﻫـ‪١٩٩١-‬ﻡ‪.‬‬
‫‪ -١٦٩‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٢٢ ،‬ﻫـ‪٢٠٠١‬ﻡ‪.‬‬
‫ﺧﺎﻣﺴ‪‬ﺎ‪ :‬ﺍﻟﺪﻭﺭﻳﺎﺕ‬
‫‪ -١٧٠‬ﻋﺒﺪ ﺍﷲ ﺍﳉﻴﻮﺳﻲ‪ ،‬ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺧﺼﺎﺋﺼﻪ ﺍﻹﻋﺠﺎﺯﻳﺔ ﻭﺃﺳﺮﺍﺭﻩ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﺍ‪‬ﻠﺔ ﺍﻷﺭﺩﻧﻴـﺔ ﰲ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺍﻟﻌـﺪﺩ ﺍﻷﻭﻝ‪ ،‬ﺍﻷﺭﺩﻥ‪،‬‬
‫‪١٤٢٧‬ﻫـ‪٢٠٠٦-،‬ﻡ‪.‬‬
‫‪ -١٧١‬ﳏﻤﺪ ﺃﲪﺪ ﺧﻠﻒ ﺍﷲ‪ ،‬ﻣﻔﺎﻫﻴﻢ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍ‪‬ﻠﺲ ﺍﻟﻮﻃﲏ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺍﻟﻌـﺪﺩ ﺍﻟﺘﺎﺳـﻊ‬
‫ﻭﺍﻟﺴﺒﻌﲔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺷﻮﺍﻝ‪١٤٠٤ ،‬ﻫـ‪١٩٨٤-‬ﻡ‪.‬‬
‫ﺳﺎﺩﺳ‪‬ﺎ‪ :‬ﺭﺳﺎﺋﻞ ﺍﳌﺎﺟﺴﺘﲑ ﻭﺍﻟﺪﻛﺘﻮﺭﺍﻩ‬
‫‪ -١٧٢‬ﺧﺎﻟﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻭﺻﻞ ﺍﳌﻐﺎﻣﺴﻲ‪ ،‬ﺍﳊﻮﺍﺭ ﺁﺩﺍﺑﻪ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻣﻨﺸـﻮﺭﺓ(‪،‬‬
‫ﻁ‪ ،٢‬ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺤﻮﺍﺭ ﺍﻟﻮﻃﲏ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢٦ ،‬ﻫـ ‪٢٠٠٥-‬ﻡ‪.‬‬
‫‪ -١٧٣‬ﺳﻨﺎﺀ ﺑﻨﺖ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﷲ ﻋﺎﺑﺪ‪ ،‬ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻌﺎﳌﻪ ﻭﺃﻫﺪﺍﻓﻪ‪) ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﻣﻨﺸﻮﺭﺓ(‪ ،‬ﺩﺍﺭ ﺍﻷﻧـﺪﻟﺲ‬
‫ﺍﳋﻀﺮﺍﺀ‪ ،‬ﺟﺪﺓ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤ -‬ﻡ‪.‬‬
‫‪ -١٧٤‬ﻋﺒﺪ ﺍﻟﻮﺩﻭﺩ ﻣﻜﺮﻭﻡ‪ ،‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻴﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪) ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﺓ ﻣﻨﺸﻮﺭﺓ(‪ ،‬ﻣﻜﺘﺒﺔ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪١٤١٤ ،‬ﻫـ‪١٩٩٤-‬ﻡ‪.‬‬
‫‪ -١٧٥‬ﻋﺪﻧﺎﻥ ﺣﺴﻦ ﺑﺎﺣﺎﺭﺙ‪ ،‬ﻣﺴﺆﻭﻟﻴﺔ ﺍﻷﺏ ﺍﳌﺴﻠﻢ‪) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻣﻨﺸـﻮﺭﺓ(‪ ،‬ﻁ‪ ،٦‬ﺩﺍﺭ ﺍ‪‬ﺘﻤـﻊ‪ ،‬ﺟـﺪﺓ‪،‬‬
‫‪١٤١٨‬ﻫـ‪١٩٩٧-‬ﻡ‪.‬‬
‫‪ -١٧٦‬ﻋﻤﺎﺩ ﺯﻫﲑ ﺣﺎﻓﻆ‪ ،‬ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻣﻨﺸـﻮﺭﺓ(‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠـﻢ‪ ،‬ﺩﻣﺸـﻖ‪،‬‬
‫‪١٤١٠‬ﻫـ‪١٩٩٠-‬ﻡ‪.‬‬
‫‪ -١٧٧‬ﳛﻲ ﺑﻦ ﳏﻤﺪ ﺣﺴﻦ ﺯﻣﺰﻣﻲ‪ ،‬ﺍﳊﻮﺍﺭ ﺁﺩﺍﺑﻪ ﻭﺿﻮﺍﺑﻄﻪ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻣﻨﺸﻮﺭﺓ(‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﺮﺍﺙ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤١٤ ،‬ﻫـ‪١٩٩٤‬ﻡ‪.‬‬