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Article 97256 D63fdfbe72a593d Journal of Family93 Research Vol.12(1): 93-113; 2016 '()% !& /$% !"# / )( 4''( : /012 واﻛﺎوي ﺗﻨﺒﻴﻪ ﺑﺪﻧﻲ ﻛﻮدﻛﺎن در ﺧﺎﻧﻮاده ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﺗﺤﻠﻴﻞ ﻣﻌﻨﺎﻳﻲ رواﻳﺎت « ﺿﺮب» Analysis of Corporal Punishment of Children in the Family based on the Semantic Reading of Traditional Islamic Narratives including the Word “ Dharb ” [Hitting] دﻛﺘﺮ ﺣﻤﻴﺪرﺿﺎ ﺑﺼﻴﺮي .H. R. Basiri, Ph.D اﺳﺘﺎدﻳﺎر داﻧﺸﻜﺪه اﻟﻬﻴﺎت و ﻣﻌﺎرف اﺳﻼﻣﻲ داﻧﺸﮕﺎه ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎ ﻳﻲ زﻫﺮا ﺑﺸﺎرﺗﻲ Z. Besharati, Ph.D. student داﻧﺸﺠﻮي دﻛﺘﺮي ﻋﻠﻮم ﻗﺮآن و ﺣﺪﻳﺚ ، داﻧﺸﻜﺪه اﻟﻬﻴﺎت و ﻣﻌﺎرف اﺳﻼﻣﻲ داﻧﺸﮕﺎه ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﻳﻲ درﻳﺎﻓﺖ ﻣﻘﺎﻟﻪ : 3/26/ 94 درﻳﺎﻓﺖ ﻧﺴﺨﻪ اﺻﻼ حﺷﺪه: 12/8/ 94 ﭘﺬﻳﺮش ﻣﻘﺎﻟﻪ : 1/18/ 95 ﭼﻜﻴﺪه Abstract رواﻳﺎت ﮔﻮﻧﺎﮔﻮﻧﻲ در ﺣﻮزه رﻓﺘﺎر ﺑﺎ ﻛﻮدﻛﺎن در دﺳﺖ There are various traditional Islamic ﻫﺴﺖ ﻛﻪ ﻓﻬﻢ راﻳﺞ از آ نﻫﺎ ﺑﺮ ﺟﻮاز ﺗﻨﺒﻴﻪ ﺑﺪﻧﻲ -narratives in relation to treating chil dren. The common understanding of ﻛﻮدك در ﺧﺎﻧﻮاده دﻻﻟﺖ دار د . ﻫﺮﭼﻨﺪ ﺑﺮﺧﻲ رواﻳﺎت these narratives allows for the corporal ﻧﻴﺰ واﻟﺪﻳﻦ را از ﭼﻨﻴﻦ رﻓﺘﺎري ﻣﻨﻊ ﻛﺮد هاﻧ ﺪ . ﺑﺎ ﺗﺄﻣﻞ ,punishment of children in the family در ﻣﺘﻦ رواﻳﺎت ﻣﺬﻛﻮر، " ﺿﺮب" را ﺑﺎﻳﺪ اﺻﻠ ﻲﺗﺮﻳﻦ و -although some narratives forbid par ents from such behavior. With refere- ﭘﺮﻛﺎرﺑﺮدﺗﺮﻳﻦ ﻛﻠ ﻤ ﻪاي داﻧﺴﺖ ﻛﻪ ﻣﻌﻨﺎي زدن از آن nce to traditional Islamic texts, the ﺑﺮداﺷﺖ ﺷﺪه اﺳ ﺖ . ﻋﻨﺎﻳﺖ ﺑﻪ ﻣﻮارد اﺳﺘﻌﻤﺎل واژه word “hitting” (Arabic: dharb ) is the " ﺿﺮب" در ﻗﺮآن، رواﻳﺎت و زﺑﺎن ﻋﺮب، ﻣﺼﺎدﻳﻖ main and most frequently used word ﻣﺨﺘﻠﻔﻲ از ﻣﻌﻨﺎي ﻋﺎم "وﻗﻮع ﻫﺮ ﻋﻤ ﻞ" را ﺑﺮاي واژه implying the permissibility of corporal punishment. " ﺿﺮب" ﻣﻜﺸـﻮف ﻣـ ﻲﺳـﺎزد ﻛـﻪ ﻣ ﻲﺗـﻮان از آن ﺑـﻪ ﻧﻮﻳﺴﻨﺪه ﻣﺴﺌﻮ ل : ﺗﻬﺮان، ﭘﻞ ﻣﺪﻳﺮﻳﺖ، ﺧﻴﺎﺑﺎن ﻋﻼﻣﻪ ﺟﻨﻮﺑﻲ، Corresponding author: Iran, Tehran, Allameh Ta - داﻧﺸﮕﺎه ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﻳﻲ .bataba’i University, Qoran Science & Tradition Tel: +98-09127142097 ﺗﻠﻔﻦ: Email: [email protected] 09127142097 ﭘﺴﺖ اﻟﻜﺘﺮوﻧﻴﻜﻲ : mrs .behsarati @yahoo .com 94 /94 /'()% !& /$% !"# / / "اﻗﺪام ﻛﺮدن و اﻧﺠﺎم دادن ﻫﺮ ﻋﻤ ﻞ" ﺗﻌﺒﻴﺮ ﻛﺮ د . ﺑﺮ An investigation of the use of the term اﻳﻦ ﭘﺎﻳﻪ در ﻃﻴﻒ ﮔﺴﺘﺮد هاي از ﻛﺎرﺑﺮدﻫﺎي ﻣﻄﻠﻖ ,in the Quran ( ﺿﺮب :dharb” (Arabic“ traditional Islamic narratives and the اﻳﻦ واژه (ﺑﺪون ﺣﺮف ا ﺿﺎﻓﻪ ) ﻣﻌﺎﻧﻲ ﺳﺮﭘﺮﺳﺘﻲ، اﻗﺪام Arabic language reveals different inst- ﻣﺎﻟﻲ، ارﺷﺎد و ﭘﺮورش ﺑﺮاي ﻛﻮدﻛﺎن ﻣﺤﺘﻤﻞ اﺳ ﺖ . -ances of a general sense of “occur ﻟﺬا ﺑ ﻪ ﻧﻈﺮ ﻣ ﻲرﺳﺪ اﻧﺤﺼﺎر ﻣﻌﻨﺎي ﺗﻨﺒﻴﻪ ﺑﺪﻧﻲ ﺑﺮا ي ence” which can denote “doing o r " ﺿﺮب" در ﺗﻤﺎﻣﻲ رواﻳﺎت ﺿﺮب ﻛﻮدﻛﺎن، ﺑﺪون carrying out”. On this basis, a wide range of usages for this word in ﻧﻈﺮداﺷﺖ ﻣﻌﺎﻧﻲ ﻣﺬﻛﻮر، زﻣﻴﻨ ﻪﺳﺎز ﺑﺮداﺷﺖ ﻧﺎدرﺳﺖ absolute terms (without preposition) is از اﻳﻦ رواﻳﺎت ﺷﺪه اﺳﺖ. conceivable with the meanings of protecting, financially supporting, gui- ﻛﻠﻴﺪواژه ﻫﺎ : ﺿﺮب، ﻛﻮدﻛﺎن، رواﻳ ﺎت، ﺗﻨﺒﻴﻪ ﺑﺪﻧﻲ، ding and nurturing children. It seems that limiting the meaning of dhar b to ﺗﺄدﻳﺐ، ﺳﻴﺎق corporal punishment in all traditional Islamic narratives without considering the other meanings has led to incorrect interpretations of such narratives. Keywords: Hitting, Children, Traditi- onal Islamic Narratives, Corporal Pu- nishment, Disciplining, Method . ﻣﻘﺪﻣﻪ -1 ﻃﺮح ﻣﺴﺌﻠﻪ آﻣﻮزش ﻛﻮدك و ﻧﻮﺟﻮان ﺑﺎ ﭘﺮورش و ﺗﻜﺎﻣﻞ ﺷﺨﺼﻴﺖ او ارﺗﺒﺎط ﻣﺴﺘﻘﻴﻢ دار د . ﻟﺬا ﻋﺪم اﻳﻦ اﻣﺮ ﻣ ﻲﺗﻮاﻧﺪ ﻋﻮاﻗﺐ ﺟﺒﺮا نﻧﺎﭘﺬﻳﺮي را ﺑﺮاي ﺟﺎﻣﻌﻪ درﺑﺮ داﺷﺘﻪ ﺑﺎﺷ ﺪ . ﺑﺮ ﻫﻤﻴﻦ اﺳﺎس اﺳﺖ ﻛﻪ ﺟﺮ مﺷﻨﺎﺳﺎن از ﻋﻮاﻣﻞ ﺑﺰﻫﻜﺎري ﻧﻮﺟﻮاﻧﺎن را ﻋﺪم آﻣﻮزش و ﭘﺮورش ﺻﺤﻴﺢ اﻳﺸﺎن ﻣ ﻲداﻧﻨﺪ (ﻣﻬﺪوي ﻣﺰﻳﻨﺎﻧﻲ و ﻣﺰﻳﻨﺎﻧﻲ1، 1390ش، ص 135 ). ﻧﻤﻮﻧ ﻪاي از اﻳﻦ رو شﻫﺎي ﻧﺎﺻﻮاب، ﺑﻪ ﻛﺎرﮔﻴﺮي ﺧﺸﻮﻧﺖ در ﺗﺮﺑﻴﺖ ﻛﻮدﻛﺎن اﺳ ﺖ . ﺧﺸﻮﻧﺖ ﻋﻠﻴﻪ ﻛﻮدﻛﺎن از ﺟﻤﻠﻪ ﭼﺎﻟ ﺶﻫﺎﻳﻲ اﺳﺖ ﻛﻪ آﺛﺎر ﺳﻮء و ﺟﺒﺮا نﻧﺎﭘﺬﻳﺮ آن ﺑﺴﻴﺎري از ﺳﺎزﻣﺎ نﻫﺎي ﺑﻴ ﻦاﻟﻤﻠﻠﻲ را ﺑﺮ آ ن داﺷﺘﻪ ﺗﺎ ﺑﻪ ﭼﺎر هاﻧﺪﻳﺸﻲ ﺑﺮاي ﺣﻞ اﻳﻦ ﻣﻌﻀﻞ اﻫﺘﻤﺎم ورزﻧﺪ . در اﻳﻦ راﺳﺘﺎ اﺳﻨﺎد ﺑﻴ ﻦاﻟﻤﻠﻠﻲ ﻣﺘﻌﺪدي ﺑﻪ ﺗﺼﻮﻳﺐ رﺳﻴﺪه ﻛﻪ در رأس آ نﻫﺎ ﭘﻴﻤﺎ نﻧﺎﻣﻪ ﺣﻘﻮق ﻛﻮدك2 اﺳ ﺖ . اﻳﻦ ﭘﻴﻤﺎ نﻧﺎﻣﻪ ﻛﻪ در 2 ﺳﭙﺘﺎﻣﺒﺮ 1989ﻣﻴﻼدي اﺟﺮاﻳﻲ ﺷﺪ، در ﺣﺎل ﺣﺎﺿﺮ ﻣﻘﺒﻮ لﺗﺮﻳﻦ ﺳﻨﺪ ﺑﻴ ﻦاﻟﻤﻠﻠﻲ اﺳﺖ ﻛﻪ ﻫﻤﻪ ﻛﺸ ﻮ رﻫﺎ ﺟﺰ دو ﻛﺸﻮر آﻣﺮﻳﻜﺎ و ﺳﻮﻣﺎﻟﻲ آن را ﭘﺬﻳﺮﻓﺘ ﻪاﻧ ﺪ . در ﭘﻴﻤﺎ نﻧﺎﻣﻪ ﺣﻘﻮق ﻛﻮدك، ﺑﻪ ﻣﻨﻊ ﻛﻮد كآزاري و ﺣﻤﺎﻳﺖ از ﻛﻮدﻛﺎن در ﺑﺮاﺑﺮ اﺷﻜﺎل ﺧﺸﻮﻧﺖ ﺗﺼﺮﻳﺢ ﺷﺪه اﺳ ﺖ . ﺑﻪ واﻛﺎوي ﺗﻨﺒﻴﻪ ﺑﺪﻧﻲ ﻛﻮدﻛﺎن در ﺧﺎﻧﻮاده ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﺗﺤﻠﻴﻞ ﻣﻌﻨﺎﻳﻲ.../ 95/ 95 ﻧﻈﺮ ﻣ ﻲرﺳﺪ ﺟﻮاﻣﻊ اﻣﺮوزي ﻋﻼوه ﺑﺮ ﺗﺼﻮﻳﺐ ﭼﻨﻴﻦ اﺳﻨﺎدي ﻧﻴﺎزﻣﻨﺪ اراﺋﻪ راﻫﻜﺎرﻫﺎﻳﻲ دﻳﮕﺮ ﺟﻬﺖ ﺣﻞ اﻳﻦ ﺑﺤﺮان ﻫﺴﺘﻨ ﺪ. اﻳﻦ در ﺣﺎﻟﻲ اﺳﺖ ﻛﻪ ﻣﺒﺎﻧﻲ و ﻓﺮﻫﻨﮓ ﻏﻨﻲ دﻳﻨﻲ و ﻣﻠﻲ ﻣﺎ ﻛﻪ درﺑﺮ دارﻧﺪه ﻣﺘﻌﺎﻟ ﻲﺗﺮﻳﻦ ﻧﮕﺎ هﻫﺎ ﺑﻪ ﻛﻮدك و ﭘﺎﺳﺪاﺷﺖ ﻣﻨﺰﻟﺖ و ﺣﻘﻮق اوﺳﺖ (اﺳﻤﺎﻋﻴﻠﻲ3، 1389ش، ص116)، ﺣﺎوي ﺗﻌﺎﻟﻴﻢ ﺟﺎﻣﻌﻲ در ﺧﺼﻮص ﻧﺤﻮه ﻣﻮاﺟﻬﻪ ﺑﺎ ﻛﻮدﻛﺎن و ﺗﺮﺑﻴﺖ و ﭘﺮورش اﻳﺸﺎن اﺳ ﺖ. ﺑﺮ اﻳﻦ اﺳﺎس ﺑﺎ ﺗﺄﻣﻞ در ﺳﻴﺮه ﭘﻴﺎﻣ ﺒ ﺮ ﮔﺮاﻣﻲ اﺳﻼم (ﺻﻠﱠﻲ اﷲِ ﻋﻠَﻴﻪِ و آﻟِﻪِ و ﺳﻠﱠ ﻢ) و اﻣﺎﻣﺎن ﻣﻌﺼﻮم (ﻋﻠَﻴﻬِ ﻢاﻟﺴﻼم) و رواﻳﺎت ﻣﺮﺑﻮط ﺑﻪ ﻛﻮدﻛﺎن ﻣ ﻲﺗﻮان ﺑﻪ اراﺋﻪ را هﺣﻞ ﭘﺮداﺧ ﺖ. ﺑﺎ ﻋﻨﺎﻳﺖ ﺑﻪ ﻣﻨﺎﺑﻊ رواﻳﻲ، ﮔﺮاﻣ ﻲ داﺷﺘﻦ ﻛﻮدﻛﺎن در رﻓﺘﺎر و ﺳﻴﺮه ﭘﻴﺎﻣﺒﺮ اﻛﺮم (ﺻﻠﱠﻲ اﷲِ ﻋﻠَﻴﻪِ و آﻟِﻪِ و ﺳ ﻠﱠﻢ) ﺗﺠﻠﻲ داﺷﺘﻪ اﺳ ﺖ. ﻟﻜﻦ رواﻳﺎت در اﻳﻦ ﻣﺠﺎل روﻳﻜﺮدﻫﺎي ﻣﺘﻔﺎوﺗﻲ داﺷﺘ ﻪاﻧ ﺪ. ﺗﺎﻛﻨﻮن از اﻛﺜﺮ اﻳﻦ رواﻳﺎت ﺟﻮاز ﺗﻨﺒﻴﻪ ﺑﺪﻧﻲ ﻛﻮدك ﺑﺮداﺷﺖ ﺷﺪه اﺳ ﺖ. (اﻟﺒﺘﻪ ﻓﻘﻬﺎ ﺗﻨﺒﻴﻬﻲ را ﺟﺎﻳﺰ ﻣ ﻲداﻧﻨﺪ ﻛﻪ ﻣﺤﺪود، ﺧﺎﻟﻲ از ﻏﻀﺐ و ﺑﺪون ﺑﺮ ﺟﺎي ﮔﺬاردن آﺛﺎر ﻣﺨﺮب ﺑﺮ ﻛﻮدك ﺑﺎﺷ ﺪ). ﺑﺪﻳﻬﻲ اﺳﺖ ﭼﻨﻴﻦ اﻗﺪاﻣﻲ ﺑﺎﻳﺪ ﺑﻪ ﻗﺼﺪ ﺗﺄدﻳﺐ و اﺻﻼح ﻛﻮدك و ﺑﻪ ﻋﻨﻮان آﺧﺮﻳﻦ راﻫﻜﺎر ﺗﺮﺑﻴﺘﻲ ﻣﻮرد اﺳﺘﻔﺎده ﻗﺮار ﮔﻴﺮ د. از دﻳﮕﺮ ﺳﻮ در ﺑﺮﺧﻲ از رواﻳﺎت ﺑﺮ ﻣﻨﻊ ﺗﻨﺒﻴﻪ ﺑﺪﻧﻲ ﻛﻮدﻛﺎن ﺗﺼﺮﻳﺢ ﺷﺪه اﺳﺖ. ﺑﺮ اﻳﻦ اﺳﺎس واﻛﺎوي واژﮔﺎن ﺑﻪ ﻛﺎر رﻓﺘﻪ در اﻳﻦ رواﻳﺎت، ﺟﻬﺖ ﺟﻤﻊ ﻣﻴﺎن آ نﻫﺎ و رﻓﻊ ﺗﻨﺎﻗﺾ ﻣﺬﻛﻮر ﺿﺮورت دار د. «ﺿﺮب» را ﺑﺎﻳﺪ ﭘﺮﻛﺎرﺑﺮدﺗﺮﻳﻦ واژ هاي داﻧﺴﺖ ﻛﻪ ﻣﻌﻨﺎي ﺗﻨﺒﻴﻪ ﺑﺪﻧﻲ از آن در ﻣﺘﻦ رواﻳﺎت ﺣﻮزه رﻓﺘﺎر ﺑﺎ ﻛﻮدﻛﺎن، ﺑﺮداﺷﺖ ﺷﺪه اﺳ ﺖ. ﺑﺎ ﻋﻨﺎﻳﺖ ﺑﻪ اﻳ ﻦﻛﻪ ﻏﻔﻠﺖ از ﺗﻄﻮر واژﮔﺎن در ﻃﻮل زﻣﺎن و ﻋﺪم اﻣﻌﺎن ﻧﻈﺮ ﺑﻪ ﺳﺎﻳﺮ ﻣﻌﺎﻧﻲ آ نﻫﺎ ﻣﻨﺠﺮ ﺑﻪ ﺗﻠﻘﻲ ﺣﺼﺮﮔﺮاﻳﺎﻧﻪ از ﻛﻠﻤﺎت ﻳﻚ ﻣ ﺘﻦ و ﻋﺪم ﻓﻬﻢ ﺻﺤﻴﺢ آن ﻣﻲ ﺷﻮد، ﺑﻪ ﻧﻈﺮ ﻣ ﻲرﺳﺪ اﻧﺤﺼﺎر ﻣﻌﻨﺎي اﻣﺮوزي «زدن» از واژه «ﺿﺮب» ﻧﻴﺰ ﻣﻨﺠﺮ ﺑﻪ ﺑﺮداﺷﺘﻲ ﻳﻜﺴﻮﻳﻪ از آن در رواﻳﺎت ﺿﺮب ﻛﻮدﻛﺎن ﺷﺪه اﺳ ﺖ. ﻟﺬا ﺷﻨﺎﺧﺖ ﻣﺪﻟﻮل واژه «ﺿﺮب» ﻣ ﻲﺗﻮاﻧﺪ ﻣﻨﺠﺮ ﺑﻪ ﻛﺸﻒ اﺣﺘﻤﺎﻻﺗﻲ ﻣﺘﻔﺎوت از ﺑﺮداﺷﺖ راﻳﺞ اﻳﻦ ﻛﻠﻤﻪ در رواﻳﺎت ﺿﺮب ﻛﻮدﻛﺎن ﺷﻮد. ﺑﺮ اﻳﻦ ﭘﺎﻳﻪ اﺳﺖ ﻛﻪ ﭘﮋوﻫﺶ ﺣﺎﺿﺮ ﺑﻪ اﻳﻦ ﺳﺆال اﺻﻠﻲ ﻛ ﻪ: «ﻣﺪﻟﻮل واژه «ﺿﺮب» در رواﻳﺎت ﺿﺮب ﻛﻮدﻛﺎن ﭼﻴﺴﺖ؟» ﺑﺎ ﻋﻨﺎﻳﺖ ﺑﻪ روش ﺗﺄﻣﻞ در ﻗﺮآن، رواﻳﺎت و زﺑﺎن ﻋﺮب ﭘﺎﺳﺦ داده اﺳﺖ. 2- ﻣﻌﻨﺎي ﻟﻐﻮي «ﺿﺮب» ﻣﻌﻨﺎي اﺻﻠﻲ «ﺿﺮب» در ﻓﺮﻫﻨ ﮓﻫﺎي ﻛﻬﻦ ﻋﺮﺑﻲ، «اﻧﺠﺎم دادن ﻫﺮ ﻛﺎر ي» اﺳﺖ. ﻓﺮاﻫﻴﺪي (175 ق)، اﻳﻦ ﻣﻔﻬﻮم را ﺑﻪ ﻋﻨﻮان اوﻟﻴﻦ و اﺻﻠ ﻲﺗﺮﻳﻦ ﻣﻌﻨﺎي «ﺿﺮب» ﺑﺎ ﻋﺒﺎرت «ﻳﻘﻊ ﻋﻠﻲ ﺟﻤﻴﻊ اﻻﻋﻤﺎ ل» آورده اﺳ ﺖ. او ﺳﭙﺲ ﺑﻪ ﺑﻴﺎن ﻛﺎرﺑﺮدﻫﺎﻳﻲ از اﻳﻦ ﻣﻌﻨﺎي ﻋﺎم و ﻛﻠﻲ، در زﺑﺎن ﻋﺮب ﭘﺮداﺧﺘﻪ و ﻣﻌﺎﻧﻲ ﺳﻴﺮ و ﺣﺮﻛﺖ، ﻛﺴﺐ و اﺧﺬ، ﻃﻠﺐ رزق، ﻣﻨ ﻊ ﻛﺮدن و ... را ﺑﺮاي آن ﺑﻴﺎن ﻛﺮ ده اﺳﺖ (ﻓﺮاﻫﻴﺪي4، 1409ق، ج 7، ﺻﺺ 31-30). ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﻌﻨﺎي اﺻﻠﻲ ﺑﻴﺎن ﺷﺪه ﺑﺮاي «ﺿﺮب» ﻣﺒﻨ ﻲ ﺑﺮ اﻧﺠﺎم دادن ﻫﺮ ﻋﻤﻠﻲ، ﻣﻌﺎﻧﻲ اراﺋﻪ ﺷﺪه ﺑﺮاي ﻛﺎرﺑﺮدﻫﺎي ﻣﺨﺘﻠﻒ آن را ﻣ ﻲﺗﻮان ﺑﻪ ﻧﻮﻋﻲ «وﻗﻮع ﻋﻤﻞ و اﻗﺪام ﺑﻪ اﻧﺠﺎم آ ن» در ﻧﻈﺮ ﮔﺮﻓ ﺖ. اﻳﻦ در ﺣﺎﻟﻲ اﺳﺖ ﻛ ﻪ در ﻣﻴﺎن ﻫﻴﭻ ﻳﻚ از ﻣﻌ ﺎﻧﻲ ذﻛﺮ ﺷﺪه ﺑﺮا ي«ﺿﺮب» (ﺑﺪون ﺣﺮف اﺿﺎﻓ ﻪ) در اﻳ ـﻦ ﻟﻐ ﺖﻧﺎﻣﻪ ﻛﻬﻦ ﻣﻌﻨ ـﺎي «ﻛﺘﻚ زد ن» ﻣﺸﺎﻫـﺪه ﻧﻤ ﻲﺷ ـﻮد. ﺻﺎﺣﺐ ﺑﻦ ﻋﺒﺎد 96 /96 /'()% !& /$% !"# / / ( 385 ق ) ﺑﻪ ﻣﻌﻨﺎي «ﻳﻘﻊ ﻋﻠﻲ اﻋﻤﺎل ﻛﺜﻴﺮ ه » ﺑﺮاي ﺿﺮب اﺷﺎره ﻛﺮده و ﺳﭙﺲ ﺑﻪ ﺑﻴﺎن ﻣﺼﺎدﻳﻖ آن در ﻇﺮوف و ﺳﻴﺎ قﻫﺎي ﻣﺨﺘﻠﻒ ﭘﺮداﺧﺘﻪ اﺳﺖ (ﺻﺎﺣﺐ ﺑﻦ ﻋﺒﺎ د5، 1414ق ،ج 8، ص 10 ). ﺻﺎﺣﺐ ﻛﺘﺎب اﺻﻼح اﻟﻤﻨﻄﻖ ﺿﻤﻦ اراﺋﻪ ﻣﻌﺎﻧﻲ ﮔﻮﻧﺎﮔﻮن « ﺿﺮب»، آن را (ﺑﺪون ﺣﺮف اﺿﺎﻓ ﻪ ) ﺑﻪ ﻣﻌﻨﺎي اﺑﺘﻐﺎء (ﻛﺴ ﺐ 6 ﻛﺮدن ) داﻧﺴﺘﻪ اﺳ ﺖ . (اﺑﻦ ﺳﻜﻴ ﺖ اﻫﻮازي ، 1949م، ج 1، ص 38 ). اﺑﻦ ﻓﺎرس ( 395 ق ) ﺑﺎ آوردن ﻛﺎرﺑﺮدﻫﺎﻳﻲ از «ﺿﺮب ﻓﻲ اﻻر ض » در ﻗﺮآن اﻳﻦ ﻣﻌﻨﺎ را ﺟﺰء ﻣﻌﺎﻧﻲ اوﻟﻴﻪ ﺿﺮب ذﻛﺮ ﻛﺮده و ﻣﻌﺎﻧﻲ ﮔﻮﻧﺎﮔﻮن دﻳﮕﺮي را اﻟﺒﺘﻪ ﺑﺪون ذﻛﺮ ﻣﻌﻨﺎي «ﻛﺘﻚ زد ن » ﺑﺮاي ﺿﺮب ﻳﺎد ﻛﺮده اﺳﺖ (اﺑﻦ ﻓﺎر س7 ، 1404ق، ج 3، ﺻﺺ 399- 398 ). زﻣﺨﺸﺮي ( 583 ق)، اﺑﻦ ﻣﻨﻈﻮر ( 711ق ) و ﻓﻴﻮﻣﻲ ( 770ق ) ﻫﻢ، اﻛﺜﺮ ﻣﻌﺎﻧﻲ ﮔﻮﻧﺎﮔﻮن « ﺿﺮب » را ﻛﻪ ﻓﺮاﻫﻴﺪي در ﻛﺘﺎب اﻟﻌﻴﻦ آورده، ﻣﺪﻧﻈﺮ ﻗﺮار داده وﻟ ﻲ ﻣﻌﻨﺎي «ﻛﺘﻚ زد ن » در ﻣﻴﺎن ﻣﻌﺎﻧﻲ ذﻛﺮ ﺷﺪه ﺗﻮﺳﻂ اﻳﺸﺎن ﻣﺸﺎﻫﺪه ﻧﻤ ﻲﺷﻮد (اﺑﻦ ﻣﻨﻈﻮ ر8، 1414 ق، ج 1، ﺻﺺ 549 - 543 ؛ زﻣﺨﺸﺮي9 ، 1979 م، ص 373 ؛ ﻓﻴﻮﻣﻲ 10 ، 1414 ق، ج2 ، ص 359 ). از دﻳﮕﺮ ﺳﻮ در ﻛﺘﺎ بﻫﺎي ﻟﻐﺖ ﻣﻌﺎﺻﺮ ﺑﺮﺧﻼف ﻟﻐ ﺖﻧﺎﻣ ﻪﻫﺎي ﻛﻬﻦ، ﻣﻌﻨﺎي اول و اﺻﻠﻲ ﺿﺮب را ﺑﺎﻳﺪ زدن داﻧﺴ ﺖ. در ﻓﺮﻫﻨﮓ اﺑﺠﺪي، ﺿﺮب زدن ﺑﺎ ﺷﻤﺸﻴﺮ ﻳﺎ ﻋﺼﺎ ﻣﻌﻨﺎ ﺷﺪه و ﭘﺲ از ذﻛﺮ ﻣﻌﻨﺎي زدن ﺑﻪ ﻋﻨﻮان اوﻟﻴﻦ و اﺻﻠ ﻲﺗﺮﻳﻦ ﻣﻌﻨﺎي ﺿﺮب ﺑﻪ ﻣﻌﺎﻧﻲ ﮔﻮﻧﺎﮔﻮن دﻳﮕﺮ آن ﻫﻢ اﺷﺎره ﺷﺪه اﺳﺖ (ﺑﺴﺘﺎﻧﻲ و ﻣﻬﻴﺎر 11، 1375ش، ص 568 ). ﻣﻌﻨﺎي اﺻﻠﻲ ﺿﺮب در ﻗﺎﻣﻮس ﻗﺮآن زدن ﻣﻌﺮﻓﻲ ﺷﺪه، ﺑﺎ اﻳﻦ ﺗﻔﺎوت ﻛﻪ ﺑﻪ ﺷﻤﺸﻴﺮ و ﻋﺼﺎ اﺷﺎر هاي ﻧﺸﺪه و زدن ﺑﺎ دﺳﺖ ﻣﻄﺮح ﺷﺪه اﺳ ﺖ . اﻟﺒﺘﻪ ﻣﻌﺎﻧﻲ دﻳﮕﺮ ﺿﺮب ﻧﻴﺰ در اﻳﻦ ﻟﻐ ﺖﻧﺎﻣﻪ ﻣﻮرد ﺗﻮﺟﻪ ﻗﺮار ﮔﺮﻓﺘﻪ اﺳﺖ ( ﻗﺮﺷﻲ 12، 1370، ج 4، ص 175 ). آذرﺗﺎش آذرﻧﻮش ﻧﻴﺰ ﻣﻌﻨﺎي اول ﺿﺮب را زدن داﻧﺴﺘﻪ و ﺳﭙﺲ ﺑﻪ ﻣﻌﺎﻧﻲ ﺗﻴﺮاﻧﺪازي ﻛﺮدن، رﻳﺨﺘﻦ و ﺳﺎﺧﺘﻦ ﻧﻴﺰ ﺑﺮاي اﻳﻦ واژه اﺷﺎره ﻛﺮده ا ﺳﺖ ( آذرﻧﻮش 13 ، 1388 ش، ص 382 ). ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ آﻧﭽﻪ از اﻗﻮال ﻟﻐﻮﻳﺎن ﺑﻪ دﺳﺖ ﻣ ﻲآﻳﺪ، ﻣ ﻲﺗﻮان ﺿﺮب را از ﺟﻤﻠﻪ واژﮔﺎﻧﻲ داﻧﺴﺖ ﻛﻪ ﺑﺎ ﮔﺬﺷﺖ زﻣﺎن ﺗﻄﻮر ﻣﻌﻨﺎﻳﻲ ﭘﻴﺪا ﻛﺮده اﺳ ﺖ .
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