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The Study of the Examples of the Word" Zaqqum" in the Quran With

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The Study of the Examples of the Word Archive of SID Linguistic Researches In The Holy Quran, Vol. 7, No. 2, 2019 The Study of the Examples of the Word "Zaqqum" in the Quran with Emphasis on Interpretative and Botanical Resources Maryam Rafiei1, Amir Ahmadnezhad *2, Mohsen Sanadanian3 1 Ph.D. Student of Quran and Hadith, University of Isfahan, Isfahan, Iran 2 Assistan professor, Department of Quran and Hadith, University of Isfahan, Isfahan, Iran 3 Assistan professor, Department of Quran and Hadith, University of Isfahan, Isfahan, Iran Abstract According to the Quran, one of the punishments which has been prepared for the damned is eating a plant called "Zaqqum". The characteristics of this plant are burning and thirsting in the body of the sinners, and its similarity to the "head of the devils" causes fear, horror and annoyance. There is a controversy in the material existence of such a plant. Some consider "Zaqqum" as a famous herb to the Arab, while others regard it as unique to the others. The study of the word "devil" indicates that the Arab used the term "devil" as "serpent", and the likeness of the "Zaqqum" to the "head of the devils" could be due to the similarity of the head of the snakes with the fruit of this plant, which carries a bitter toxic. Not only does this poison create thirst and burn, but it can also lead to death. Although the interpretive sources have not raised a serious argument about the material existence of this plant, but due to some geographical and botanical resources, a group of plants called "Euphorbia", which grows in Saudi Arabia, have the highest conformity with the Koranic descriptions of this plant. Keywords: Zaqqum, Koranic Plants, Quran, Hell, Interpretation. ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ *Corresponding Author www.SID.ir Archive of SID دوفصلنامه علمی- پژوهشی پژوهشهای زبانشناختی قرآن سال هفتم، شماره دوم، شماره پیاپی )14( پاییز و زمستان 1397 تاریخ دریافت: 05/10/95 تاریخ پذیرش: 96/11/02 صص: 170–155 مصداقیابیواژۀ»زقوم«درقرآنباتأکیدبرمنابعتفسیریوگی اهشناسی 3 2* 1 مریم رفیعی ، امیر احمدنژاد ، محسن صمدانیان 1- دانشجوی دکتری علوم قرآن و حدیث دانشگاه اصفهان، اصفهان، ایران [email protected] 2- استادیار علوم قرآن و حدیث دانشگاه اصفهان، اصفهان، ایران [email protected] 3- استادیار علوم قرآن و حدیث دانشگاه اصفهان، اصفهان، ایران [email protected] چکيده طبق آیات مبارکۀ قرآن، یکی از مجازات های در نظر گرفته شده برای دوزخیان، تناول از گی اهی ب ا ن ا »زق م « است. از ویژگ یهای این گیاه، ایجاد حرارت و عطش در بدن گنهکاران است و تش ب یه ثم ر ۀ آن ب ه »س ر ش یاطین«، ترس، وحشت و آزارندگی را تداعی م یکند. در وجمد مادی چنین گیاهی اختﻻفنظر وجمد دارد. برخ ی »زق م « را گیاهی معروف نزد عرب دانسته اند و برخی دیگر آن را مختص به جهان دیگر م یدانند. بررسی واژه »ش یطان« نش ان م یدهد اعراب جاهلی، »شیطان« را به »مار« نیز اطﻻق م یکرده اند و تشبیه ثمرۀ گیاه »زقم « به »سر شیاطین« به دلی ل شباهت سر ماران با ثمرۀ این گیاه است که از ویژگ یهای آن، حمل سمّی تلخ است. این سم نهتنه ا ا یج اد عط ش و سمختگی م یکند، تا حد مرگ نیز انسان را پیش م یبرد. هرچند منابع تفسیری بحثی جدی در زمینۀ وجمد مادی ای ن گیاه مطرح نکرده اند، با تمجه به منابع جغرافیایی، گیاه شناسی و طبی و همچنین ویژگ یه ا ی ای ن گی اه و واژهه ا ی به کاررفته در رابطه با آن در قرآن، گیاهی با نا »خرمای صحرایی« یا »بلح الصحراء«، بیشترین مطابقت را ب ا »زق م « قرآن دارد. واژههای كليدی: زقم ، گیاهان قرآنی، قرآن، جهنم، تفسیر. طرح مسئله که برخی می مه دار، برخ ی دارای گ ل ه ای خمش بم و در قرآن کریم نا گیاهان متعددی ذکر ش ده اس ت برخی دارای برگ ها و ریشه های مغذی اند. از میان این *نویسنده مسئول www.SID.ir Archive of SID 156 دوفصلنامه علمی پژوهشی » پژوهشهای زبانشناختی قرآن«، سال هفتم، شماره دو ، شماره پیاپی )14( پاییز و زمستان 1397 گیاهان که عممماً دردسترس همگان و شناخته شده اند، سمّی است، »زقم « نا دارد )Dilmen, 2013(. برخی ارزش غذایی داش ته ان د و برخ ی نی ز خ ما در میان کتب مقدس، قرآن کریم تنها کتابی اس ت دارویی دارند. خداوند در برخی آیات، ب ه ج ز گیاه ان ک ه ن ا گی اه »زق م « را مط رح ک رده اس ت دنیمی، از گیاهان اخروی نیز یاد کرده است؛ برای مثال )Musselman, 2003, pp.47-52(؛ ول ی تفاس یر »س در« و »طل ح« گیاه ان بهش تی و »زق م « گی اهی ممجمد از این کتاب الهی هیچکدا تصمیر روشنی از جهنمی یاد شدهاند. این گیاه ارائ ه نک رده ان د و مفس ران ب ر چیس تی آن گیاه »زقم « در سه س مره از س مر مبارک ۀق رآن اختﻻفنظر دارند. ذکر شده که به ترتیب نزول - طبق همۀ فهرست ه ای م دنظر ق رار دادن ای ن نکت ه ک ه به رهگی ری از مشهمر ترتیب نزول - ابتدا در سمره واقع ه و س مثال های ملممس و محسمس از ع الم طبیع ت، دأب در س مر ص افات و دخ ان آم ده اس ت. یک ی از قرآن کریم در بیان نعمت ه ا و نقم ت ه ای اخ روی مجازات های گنهکاران، خمردن از این گیاه است ک ه است، ما را با سؤاﻻتی مماج ه خماه د س اخت : آی ا از ویژگی های آن سمزانندگی و ایج اد عط ش اس ت چنین گیاهی وج مد م ادی دارد؟ چ ه ویژگ ی ه ایی »کالمهل یغلی فی البطون * کغلی الحمیم« )دخان: 45- سبب شده است این گی اه، گی اهی جهنم ی قلم داد 46( »چمن م ِ گداخت ه در ش کم ه ا م گ دازد * شمد؟ آیا در عصر نزول چنین گی اهی وج مد داش ته همانند جمشش آب جمشان«. است؟ در صمرت وجمد چنین گیاهی، ع رب عص ر در روایات آمده اس ت »ولو أن قطر ة مر الزقّرو نزول تا چه اندازه با آن آشنا بمده است؟ آی ا ام روز ه قط ت ﻷم ّت على أهل اﻷرض عیشهم فكیف م لیس نیز نممنهای از این گیاه یافت میشمد؟ با تمجه به اینکه تا کن من پژوهش ی در رابط ه ب ا لهم طعا إﻻّ الزّقّو « )شیبانی، 1416ق، ج3، 220( گیاه »زقم « صمرت نگرفته، در ای ن نمش تار ت ﻻش »اگر قطره ای زقم بر زمین بچکد زندگ بر اهل دنیا ش ده اس ت ع ﻻوه ب ر مراجع ه ب ه من ابع لغ می و تلخ شمد، پ چگمنه باشد حال آنک که جز زقم تفس یری، من ابع گی اهشناس ی و همچن ین مص داقی طعامی ندارد« یا »لو أن قط ة مر الزقّرو قطر ت فری متناسب با تمصیفات قرآن از ویژگی ه ای ای ن گی اه بحرار اﻷرض ﻷفدر ت مﻷمرر ّتى علرى أهررل اﻷرض یافت شمد. معایشهم فكیف بم یكون طعامه« )مبارکفمری، تبی ا، ج7، 260( »اگر قطره ای زقم بر دریاه ای زم ین 1- »زقوم« در لغت بچکد زندگان اه ل دنی ا فاس د )تل خ( ش مد، پ »زقم « از »زقم« بر نمعی خ مراکی دﻻل ت ک رده چگمنه باشد حال آنک که زقم طعا اوست«. )ابن فارس، 1399ق، ج3، 16( و فعل »زق م « ب ه »زق م «ن امی اس ت ک ه اه ل دنی ا ب ر هرچی ز معنای خمردن »زقم « است )فراهیدی، 1410ق، ج5، ناخمشایند و نامطبمع می نهند؛ برای مثال، چشمۀ آبی 94؛ صاحب بن عب اد، ب ی ت ا، 453(. برخ ی شمر و تلخ، »زقم « )س لطان، 1364ش، 205( ی ا »زقم« را نمشیدن شیر و زیاده روی در آن )ابن دری د، گیاه همیشه سبز سمّی که حت ی دود ش اخه ه ای آن www.SID.ir Archive of SID مصداقیابی واژۀ »زقم « در قرآن با تأکید بر منابع تفسیری و گی اهشناسی 157 1987 ، ج2، 823(، برخ ی ب ه ش دت بلعی دن و است: »مزق«: پارهکردن، »زمق«: کندن و »قز «: پستی ب یش از ح د نمش یدن )اب ن اثی ر، 1399ق، ج2، و زب منی« )فخ ر رازی، 1420ق، ج29، 414(. ؛306 زمخشری، ب یت ا، ج 2، 117( و برخ ی بیشتر مفسران در تمض یح واژه »زق م « ب ه م اجرای دیگ ر آن را فروب ردن لقم ه ب ا کراه ت و مش قت ابمجهل اشاره کرده اند که پ از نزول آیات مش تمل میدانند )مصطفمی، 1360ش، ج4، 332(. بر گیاه »زقم « اظه ار ب ی اطﻻع ی از چن ین درخت ی لغمیان »زقم « را یکی از این سه چیز می دانند: می کند و وقتی مردی اه ل آفریق ا »زق م « را ک ره و 1- ن ا گی اهی اس ت )طریح ی، 1375ش، ج6، خرم ا معن ا م یکن د، ابمجه ل آن را دس تاویز ق رار 79؛ ابن منظمر، 1414ق، ج12، 269(. می دهد و به کنیزش دستمر میدهد برای آنه ا ک ره و 2- نا غذایی است ک ه در آن ک ره و خرماس ت خرما بیاورد تا از »زقم « بخمرند )ابمحی ان، 1420ق، )جمهری، 1407ق، ج5، 1942(. ج 9، 106؛ قرطب ی، 1364ش، ج11، 283(. 3- هرگمنه خمراکی کشنده اس ت )اب ن منظ مر، دیگر کفار قریش نیز این آیات را به سخره می گرفت ه 1414ق، ج12، 269(. و م یگفتن د »چط مر در آت ش جه نم ک ه س ن را از میان اهل لغت، ابن منظمر به نقل از ابمحنیف ه، می سمزاند، می تماند درخت ی بروی د ک ه آت ش آن را »زقم « را گی اهی تی ره رن ب ا ب رگ ه ای کمچ نسمزاند« )طبری، 1420ق، ج21، صص53-52(.
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