دَوْرُ مُعلِمي اللُغةِ العربيةِ للناطقينَ بغيرها في عصرِ العَلْمَانيةِ | ||||
| مجلة القراءة والمعرفة | ||||
| Article 6, Volume 22, Issue 246, April 2022, Page 237-270 PDF (906.29 K) | ||||
| Document Type: المقالة الأصلية | ||||
| DOI: 10.21608/mrk.2022.245387 | ||||
 View on SCiNiTO | ||||
| Author | ||||
| د / محمد زين العابدين علي حنفي عميرة* | ||||
| الأستاذ المساعد بجامعتي القاهرة والطائف | ||||
| Abstract | ||||
يُعدُّ المُعلِّمُ عُنصرًا مُهمًا من مُدْخلات المنظومة التعليمية، فهو الشخصُ المنوط به تصحيح المواقف التعليمية وتفعيلها، بحيث تدفع التلميذ إلى المشارکة في العملية التعليمية. فمهما کانت جودة المناهج ووفرة الإمکانات من کتب ومعامل وأبنية ووسائل تکنولوجية متقدمة فلن يمکن تحقيق الأهداف التربوية إلا بالمعلم الکفء المتمکن من مادته العلمية تخطيطًا وتنفيذًا وتوجيهًا وتقويمًا. Study summary: The teacher is an important component of the educational system's inputs, as he is the person entrusted with correcting and activating educational situations, so as to push the student to participate in the educational process. Whatever the quality of the curricula and the abundance of capabilities such as books, laboratories, buildings and advanced technological means, educational goals can only be achieved with a competent teacher who is able to plan, implement, direct and evaluate his scientific subject. The first manifestation of educational development in the Abbasid era was reflected in the concept of education and its curriculum. This is because the concept of education is linked to the nature of the times and the conditions of society. This trend was represented by the imams of the sects. Abu Hanifa, for example, called for organizing a curriculum that makes the learner live his time in thought and culture, and arm him with what he faces the challenges facing him. Abu Hanifa did not stop at the theoretical report, but rather worked to consolidate his concepts in the hearts of his students who were exposed to the same situation. In his opinion, the learner should familiarize himself with the currents of his time, and know the wrong from the correct, in order to get rid of ignorance and so that no doubt arises in him from what is revealed to others, and not to be limited to learning what the learner or the teacher believes to be the truth, because that makes knowledge similar to ignorance. Truth is only known by knowing falsehood, and right is not reached except by knowing what is wrong. It did not appear in the formulation of the concept of secularism - especially in Arab thought - the reference to the link between the development of the Western philosophical mind, the emergence and formation of secularism, and how it turned into major systems, excluding God, value, transcendent reference, and systematic regulator? Therefore, the response to secularism in its conception, in its structure and structure, and in the life systems inherent in it and its reflection on the members of society, is less. We rarely find a balanced critical stance that penetrates to its depth and disrupts it in the basis of its structure, and in the outcomes of its download, and the contrast between it and justice, goodness and equality. From this point of view, the current study aimed to demonstrate the effectiveness of the role of teachers of Arabic for non-native speakers in the educational system in the era of secularism to build sound educational outcomes, and the extent of its reflection on the contemporary regional and international community, and to find appropriate solutions to address the negative effects created by secularism. The study used the experimental, descriptive, and analytical approach to the current educational reality in the light of the heavenly value standards emanating from the true Islamic faith. The results achieved their objectives. | ||||
| Keywords | ||||
| المُعلِّم، اللُغة العربية، العَلْمانية، المنظومة التعليمية، الإسلام the teacher; the Arabic language; secularism; the educational system; Islam | ||||
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