الحَمْلُ عَلَى المَعْنَى فِي أَلْفَاظِ القُرْآنِ الكَرِيْمِ /سورةُ الحِجْرِ والنَّحْلِ اخْتِيَارًا
الشريط الجانبي للمقالة
محتوى المقالة الرئيسي
الملخص
إنَّ حملَ المعنى على معنًى آخـرَ يكونُ لشِبهِه بين اللفظينِ في المعنى المجازي ؛ وذلك لضرورةِ وجودِ قرينةٍ لفظيةٍ أو معنويةٍ تدلُّ على اللفظِ فيُؤَمِّنُ معها اللبسَ ، فعندما نقولُ : جاءَ الأسدُ ، فهذا يدلُّ على الحيوانِ المفترسِ ، لكن عندما نقولُ : جاء الأسدُ حاملًا بيدهِ لواءَ النصرِ ، فسيُحمَلُ معناهُ على القوَّةِ والشجاعةِ ، وهذا يتأتَّى من خلالِ وجودِ قرينةٍ في الكلامِ أوِ الجملةِ وهي : (حاملًا بيدهِ لواءَ النصرِ) ، فضلًا عن وجودِ ألفاظٍ قد أتَتْ في صورتِها الشكليةِ مفردةً ، ولكنَّها محمولةٌ على معنى الجمعِ ، فهذا من معجزاتِ القرآن التي أعجزتِ العربَ كلَّهم ، فالعربُ كانت تُعنى بألفاظِها كثيرًا ، فتُصلِحُها وتُهذبُها وتراعيها ، وتلاحظُ أحكامَها ؛ لأنَّ المعانـيَ أقـوى عندها وأكرمُ عليها ، وأفخـمُ قدرًا في نفوسِها ، لهدفِ الوصولِ إلى سلامةِ التركيبِ، وتجويدِ المعنى .
إذن فالحملُ على المعنى له قصديةٌ عظيمةٌ تدلُّ على مناسبةِ الحالِ أوِ السياقِ الذي يصوِّرُهُ المشهدُ القرآنيُّ ، ويأتي ذلك لشدَّةِ الموقفِ ، أو لجماليةِ الألفاظِ.
المقاييس
تفاصيل المقالة
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