logo
calendar8 May 2026
view11
Main language:Uzbek

Functional-Semantic and Psycholinguistic Interpretation of the Imperative Form (Amr) in Arabic Rhetoric

Field of Science:PhilosophyPsychologyCultural Studies
pdf

10_ea229b1f.pdf

PDF

THE LIGHT OF ISLAM

THE LIGHT OF ISLAM

Publish Articlesee more

ARTICLE ANNOTATION

quote
This article examines the functional-semantic and psycholinguistic nature of the category of Amr (the imperative), one of the central issues in Arabic rhetorical studies. In Arabic grammar (naḥw), the formation of the imperative is generally described through two principal forms, while comparatively little attention is paid in practical grammar to its expression through verbal nouns (maṣdar) and nominal forms (ism al-fi’l). Furthermore, the imperative verb is conventionally associated with “obligation” (wajub), implying a mandatory action. The article analyzes four forms of imperative construction and provides a comprehensive examination of the meanings conveyed through each of them. The study conducts a comprehensive analysis of more than fifteen figurative and rhetorical meanings of the imperative form, demonstrating how its interpretation may vary according to the psychological state of the speaker and the communicative context. The analysis is grounded in the scholarly views of classical figures such as Yusuf al-Sakkaki and Mahmud al-Zamakhshari, as well as modern linguists including Ahmad al-Hashimi, Abdul Aziz Atiq, and Fadhil al-Samirrai. Based on these theoretical foundations, the study demonstrates the extent to which grammatical structures are conditioned by textual context and the psychological state of the addressee. The article comparatively analyzes the morphological and syntactic realizations of the imperative, ranging from the direct imperative verb to the future tense form combined with lām al-amr (the imperative particle), as well as verbal nouns (maṣdar) and verbal nouns functioning as nouns (asmāʾ al-afʿāl), and identifies their respective degrees of rhetorical and communicative effectiveness. As the primary sources of analysis, the study draws upon a rich corpus of evidence from verses of the Holy Qur’an, Prophetic hadiths, and classical pre-Islamic (Jāhiliyyah) Arabic poetry. Through this analysis, the semantic layers of the amr category are elucidated, revealing its rhetorical functions in expressing incapacitation, advice, warning, disparagement, mockery, astonishment and wonder, regret, and declarative communication. In conclusion, the study demonstrates that, through the imperative form, a speaker not only motivates the addressee to perform an action but also influences and directs the addressee’s psychological state, while simultaneously conveying personal emotions, inner sentiments, psychological disposition, and communicative intentions. In addition, the article highlights the comparative distinctions of the imperative category in Arabic, Uzbek, and Russian languages. The study serves as an important scholarly resource for the accurate interpretation of religious and literary texts, as well as for ensuring their adequate translation.

AUTHORS

N.Mullasodiqova

"O`ZBEKISTON XALQARO ISLOM AKADEMIYASI" DAVLAT MUASSASASI

Tags

# pragmatics# psycholinguistics# Arabic linguistics# Rhetorical studies# Amr (imperative)# Functional semantics# Qur'anic stylistics# Classical poetry# Figurative meaning

SIMILAR ARTICLES

OTHER ARTICLES IN THIS JOURNAL

Rate Article

0
0 ratings
5
4
3
2
1

References

Al-Asir, Z. (2016). Al-masalu-l-sā‘ir fī adabi-l- kātib va-sh-shā’ir. Qohira: Al-Bahiyya.

Al-Fodoniy, M. Y. (2008). SHuruhu durusi-l-balog’a. Husnu-s-siyag’a. Rumbag’: Baraka.

Al-Hoshimiy Ahmad.(1375h.). Javāẖiru-l-balag’a fi-l-ma’āniy va-l-bayān va-l-badi’. Bayrut، Livan: Dāru-l- ‘ihyā’i-t-turāsi-l- ‘arabiy.

Al-Johiz, A. U. (2006). Kitābu-l-bayāan va-t-tabyīn. Bayrut: Daru-l-jīl.

Al-Maydaniy, А. H. (Al-balag’atul-arabiyyatu: ususuha, ulumuha va fununuha. 1996). Al-balag’atul-arabiyyatu: ususuha, ulumuha va fununuha. Bayrut: darul-qalam.

Akkowiy, I. F. (1996). Al-mu’jamu-l-mufassal-fi ilmi-l-balag’a. Bayrut: Daru-l-kutubi-l-ilmiyya.

Atiq, A. (1985). ‘Ilmu-l-ma’āniy. Bayrut: Dāru-n-nahḍati-l-’arabiyya.

Atiq, A. (2002). Ilmul-bayan. Bayrut: Darul-fikr.

Atr, Z. (1988). Al-mu’jizatu-l-xolidatu. Bayrut: Daru ibn Hazm.

Bayzoviy, A. (1955: Т.I: 12). Anvāru-l-tanzīl va asrāru-t-ta‘vīl (Vol. T. I). Misr.

Begmatov, va mualliflar.(2020). O‘zbek tilining izohli lug‘ati. Toshkent: O‘zbekiston milliy ensiklopediyasi.

Bisyuniy, A. (1998). Ilmul-bayan. Dirasa tahliliyya. Qohira: Daru-l-ma’alimi-s-saqafiyya.

Bisyuniy, A. (2015). ’Ilmu-l-ma’āniy. Qohira.

Bobur, Z. M. (1996). Nazm durdonalari. Toshkent: Sharq.

Boqilloniy, A. (1993. T.II:202). ‘I’jāzu-l-Qur’ān fī zayli-l-itqān (Vol. 2). Makka: Dārul-bāz.

El-Kubesi, A. A. K., & Shehade, M. M. S. M. (2019). The Differences between Abu Muslim al-Asfahani and Fakhruddin al-Razi in Surah al-Baqarah of al-T. Ma’alim al-Qur’an wa al-Sunnah. 15 (2), 197-214.

Fayad , S. (1995). An-nahwu-l-‘asriy. al-Qohira: markazu-l-ahram.

Hava, S. (1985). Al-asas fi-t-tafsir. Qohira: Daru-s-salam.

Jorim Ali. Amin Mustafo. (1992). Al-balag’atu-l-vodihatu. Bayrut: daru sodir.

Ibn Manzur. (1378). Lisanui-arab. Bayrut: Daru-s-sodir.

Ibrohimov N, Oripov A, Ikromjonov A, Zayriev A. (2022. Т.IV:600). Al-Qomus (Vol. IV). -Toshkent: G‘afur G‘ulom.

Iskandar, A. (2024). Kayfa tutqinu al-balag’ata. Qohira.

Ismoilov, B. (2020). LINGUOPOETIC ANALYSIS OF SURAH HUMAZA. Интернаука, 66-67.

Mahmud, B. (2020). PENGGUNAAN ASALIB AL-MA’ANI DI BEBERAPA AYAT DALAM AL-QUR’AN AL-KARIM. Prosiding Konferensi Nasional Bahasa Arab, 6(6), 889-905.

MANGGALA, D. N. (2014). USLUB AL IJAZ FI MAWLUD AL GHARB LI SHAYKH AL GHARB (DIRASAH TAHLILIYYAH FI’ILM AL MA’ANIY).

Mansur, A. (2019). Qur’oni karim ma’nolarining tarjimasi. Toshkent: Toshkent islom universiteti.

Mullasodiqova, N. (2019). Formas de expresion de opinion en la ciencia Maoniy. Religación. Revista de Ciencias Sociales y Humanidades, 4(20), 70-75.

Mu’tazz, A. (https://www.aldiwan.net/cat-poet-ibn-Al-Mutaz). Divan ibn Mu’tazz.

Qazviniy, J. (2003). Al-Iydoh fiy ‘ulumil-balag’a al-ma’aniy val’bayan val badi’. Bayrut: Darul-kutubil-ilmiyya.

Quronov D., Mamajonov Z, Sheraliyeva M. (2013). Adabiyotshunoslik lug’ati. Toshkent: Akademnashr.

Rustamiy, S. (2016). “ESASU-L-BELAGA” VE “DİVAN-U LUGAT-İT-TÜRK” ESERLERİNİN DİL BİLİMİ VE BELAGAT BİLİMİYLE İLGİLİ YÖNLERİ. Electronic Turkish Studies, 11(20).

Rustamiy, S. (2018). O’rta asr islom balog’at ilmida tilshunoslikka oid qarashlar. 112. Toshkent.

Rustamiy, S. (2023). ART OF UZBEK FOLK PROVERBS. CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES, 38-40.

Sofiy, M. (1999). Al-jadval fiy i’rabi-l-Qur’an va sarfihi va bayanihi. 3, p. 123.

Sohib Islom Maqsud ar-Rahmon. (2016, 12). Al-Iyjāz fi-l-Qur’āni-l-karim. AL-Iydāh, pp. 241-251.

YAFIE, I. (2016). AL IJAZ WA AL ITNAB FI AURAH IBRAHIM WA AMARYAM (DIRASAH TAHLILIYYAH BALAGHIYYAH FI’ILM AL MA’ANIY).

Zamaxshariy, M. (1979). Asasu-l-balog’a. Bayrut: Daru-l-fikr.

Zamaxshariy, M. (2008). Al-Kashshaaf ‘an haqa’iqi g’avamidi-t-tanzil va ‘uyunil-aqovil fiy vujuhit-ta’vil (Vol. I). Darul-kitabil-’arabiy.

https://ziyouz.uz/ozbek-nasri