European International Journal of Philological Sciences
43
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TYPE
Original Research
PAGE NO.
43-45
DOI
OPEN ACCESS
SUBMITED
14 April 2025
ACCEPTED
10 May 2025
PUBLISHED
12 June 2025
VOLUME
Vol.05 Issue 06 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
Zikr and Hazf In Arabic
Rhetoric
Almardanov Dilmurod Eshmurodovich
Teacher, Department of Oriental Languages, Oriental University,
Uzbekistan
Abstract
: This article delves into the intricacies of zikr
(mentioning) and hazf (omission) in Arabic rhetoric,
particularly within the realm of ilm al-ma'ani (the
science of meanings). The discussion explores the
importance of these concepts in conveying nuanced
meanings,
achieving
eloquence,
and
avoiding
redundancy. Zikr refers to explicitly mentioning a
component of speech, while hazf involves omitting a
component that can be understood from context.
Drawing on examples from the Qur'an and classical
Arabic literature, the article highlights scenarios where
zikr emphasizes or clarifies, and where hazf aids in
brevity, avoids redundancy, or conveys deeper
meanings. Insights from scholars like Abdulqahir Jurjani
and examples from classical texts illustrate the
rhetorical depth and aesthetic of these techniques.
Mastery of zikr and hazf is essential for understanding
the subtleties of Arabic literature and its rhetorical
elegance.
Keywords:
Arabic rhetoric, zikr, hazf, ilm al-ma'ani,
eloquence, redundancy, Qur'anic exegesis, Abdulqahir
Jurjani, Arabic grammar, linguistic aesthetics.
Introduction:
The Arabic language stands out among
world languages for its charm and beauty. Its vast
linguistic capabilities have enabled the remarkable
development of Arabic literature and poetry. Arabic
grammar is studied across several disciplines, including
sarf
(morphology),
nahv
(syntax),
fiqh al-lugha
(linguistic jurisprudence), and
balagha
(rhetoric). The
subject of this discussion pertains to the science of
rhetoric (
balagha
). Rhetoric itself is divided into three
branches:
1.
Ilm al-Bayan
(the science of clarity),
2.
Ilm al-
Ma’ani
(the science of meaning),
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European International Journal of Philological Sciences
3.
Ilm al-
Badi’
(the science of embellishment).
The concepts of
zikr
(mentioning) and
hazf
(omission) are studied under
Ilm al-
Ma’ani
.
•
Zikr
refers to including an element of a
sentence explicitly, as in “Zayd came.”
•
Hazf
refers to omitting a sentence element,
such as saying “came,” where the subject “Zayd” is
implied.
In speech, repeatedly using identical words can reduce
their impact. To avoid redundancy, parts of sentences
are often omitted, i.e.,
hazf
.
The Rhetorical Value of Zikr and Hazf
Abdulqahir Jurjani (may Allah have mercy on him), in
his work
Dalail al-
I’jaz
, describes
hazf
as follows:
"It is a subtle path, delicate in its foundation,
remarkable in its nature, akin to magic."
A line of poetry emphasizes the complexity of
hazf
:
Were it not for omission and implication, Even the most
ignorant would understand grammar?
The omission of certain elements has drawn significant
attention from scholars because
hazf
allows for the
expression of nuanced meanings. Jurjani states:
"You will find that omitting mention can be more
eloquent than mentioning, and silence can sometimes
convey more meaning than speech. You will feel most
articulate when not speaking, and your expression will
be most complete when you do not explicitly explain."
Both
zikr
and
hazf
have their respective roles and are
analyzed based on their rhetorical purposes. When the
goal is to convey a meaning explicitly, all sentence
components must be present (
asliyya
or full
expression). For example:
يأر
ةسردملا يف سمأ اديز ت
(I saw Zayd yesterday at the school).
If omitting an element does not compromise the
intended meaning, it may be left out. For example:
؟ءاج نم
(Who came?)
ديز
.
(Zayd).
Here, the predicate “came” is omitted, as it is
understood from the preceding question.
Reasons for Zikr
1.
Emphasis and elaboration
:
For instance:
﴿ نوحلفملا مه كئلوأو مهبر نم ىده ىلع كئلوأ ﴾
"They are upon guidance from their Lord, and they
are the successful"
(
Surah Al-Baqarah: 5
).
The repetition of *
كئلوأ
* (they) emphasizes and
elaborates the statement, even though it could have
been omitted.
2.
Addressing a listener with limited
comprehension
:
For example:
؟ديز لاق اذام
(What did Zayd say?)
اذك لاق ديز
(Zayd said this).
Repeating "Zayd" highlights the listener’s limited
understanding.
3.
Extending dialogue
:
For example:
ىسوم اي كنيميب كلت امو لاق ﴿
֎
﴾ ياصع يه لاق
"What is that in your right hand, O Moses?" He said, "It
is my staff..." (
Surah Taha: 17-18
).
Although “staff” c
ould suffice, Moses (peace be upon
him) extends his reply to prolong his dialogue with Allah.
Reasons for Hazf
1.
Avoiding redundancy
:
If a sentence element is understood from context, it is
omitted. For example:
ةدقوملا الله ران .ةمطحلا ام كاردأ امو
"And what can make you know what is the Crusher? It
is Allah’s kindled fire" (
Surah Al-Humazah: 5-6
).
Here, the subject
الله ران يه
(it is Allah's fire) is
reduced to
الله ران
.
2.
Urgency
:
When time is critical, brevity is prioritized, as in shouting
“Deer!” to a hunter.
3.
Subtle denial
:
For instance, omitting a subject allows one to
deny responsibility if accused later.
4.
Veneration or disdain
:
Omission can signify respect, as in “His
Highness decreed…” or disdain, where the subject is
deemed unworthy of mention.
5.
Linguistic elegance
:
Majhul (passive) constructions omit the doer
of the action to achieve rhetorical goals, such as
obscuring identity, maintaining decorum, or focusing
solely on the action.
CONCLUSION
As demonstrated,
zikr
and
hazf
are among the most
intricate aspects of Arabic rhetoric. They have been the
focus of entire books and serve as indispensable tools
for conveying profound meanings. Mastery of these
concepts requires extensive reading of Arabic literature
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European International Journal of Philological Sciences
to develop a sensitivity to such subtleties.
REFERENCES
Abdulaziz Mansur. Translation of the Meanings of
Quranic Verses. Tashkent, 2014.
National Encyclopedia of Uzbekistan. Tashkent,
Volume 1, 2000.
Sharifov Z. The Science of Rhetoric (Sciences of Bayaan
and Badee’). Tas
hkent: Movarounnahr, 2014, p. 3.
Hasanov A. The History of Mecca and Medina.
Tashkent, 1998.
Ziyovuddinova M. Muallaqat: Literature of the
Jahiliyyah Period (Study Guide). Tashkent, 1993.
.لوبنطسإ .ةغلابلا سورد .فصان ينفح
2017
