AFFIRM: Affirmation

    From The Encyclopedia of Arabic Rhetoric

    التأكيد
    AFFIRM: Affirmation
    CategorySentence Construction & Syntactical Stylistics
    (‘ilm al-ma‘ānī)
    SubcategorySentence-Type Switches
    Built upon4 sources
      
    Annotation Unit
    ARDT CodeAFFIRM
    Level1
     Has 3 Level2 subunits
      
    Included in Taxonomy
    ARDTv0.1.1
    v0.1.0
      
    External Identifiers
    BALAGHAScoreA-2
    BalaghaBaseQ42
    OpenAlexW4415329527
      
    Cite this page
    🔗 Live DOI10.64393/balagha.Q42
     
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    Definition

    Affirmation (al-taʾkīd, also al-tawkīd) is an Arabic rhetorical device where the communicator departs from the degree of affirmation ordinarily appropriate to the addressee's disposition towards the proposition, treating the addressee as though they occupied a different position towards it (al-khurūj ʿan muqtaḍā al-ẓāhir).[1][2][3][4]

    The ordinary linguistic system on which this rhetorical departure operates is described separately at Affirmation in Arabic (al-Taʾkīd).

    Linguistic Operations

    • In the ordinary system of reporting (al-khabar), the degree of affirmation is expected to correspond to the addressee's disposition towards the proposition: an open-minded addressee ordinarily requires no affirmation, a doubtful addressee requires affirmation, and a denying addressee requires stronger affirmation proportionate to the denial.[1][2][3][4]
    • Affirmation operates rhetorically when the communicator departs from this expected correspondence and treats the addressee as though their disposition towards the proposition were different from that indicated by the context (al-khurūj ʿan muqtaḍā al-ẓāhir).[1][2][3][4]
    • This departure may involve introducing affirmation for an addressee who would not ordinarily require it, strengthening affirmation beyond what the addressee's explicit position would ordinarily require, or withholding affirmation from an addressee whose denial would ordinarily require it.[2][4]

    Recognition

    Affirmation may be present when:

    • A reporting statement (al-khabar) is used.[2][4]
    • The context provides evidence for the addressee's disposition towards the proposition.[1][2][3][4]
    • The degree of affirmation used does not correspond to that ordinarily expected for the addressee's contextually indicated disposition.[1][2][4]
    • The mismatch can be understood as treating a non-questioning addressee as questioning, a non-denying addressee as denying, or a denying addressee as non-denying.[2][4]

    The presence of an affirmatory construction alone is insufficient to identify Affirmation as a rhetorical device. The analyst should compare the addressee's contextually indicated disposition with the degree of affirmation that would ordinarily correspond to that disposition. See Affirmation in Arabic (al-Taʾkīd).

    Diagnostic Communicative Enhancements

    • Irony or Sarcasm — a non-denying addressee may be treated as though they deny a proposition when their conduct contradicts what they themselves accept, allowing the unexpectedly strong affirmation to convey irony or sarcasm.[4]
    • Treating the Proposition as Evident — a denying addressee may be treated as though non-denying, with the affirmation ordinarily required by their denial withheld, where the evidence establishing the proposition is regarded as sufficiently clear.[2][4]

    Applying the Recognition Framework

    The information on this page can be used to evaluate whether this device is present in a candidate lexical item using the Specific Device Recognition part of the Universal Framework for Identifying Arabic Rhetorical Devices:

    • Use the Definition, Mechanism, and Recognition sections of this page in Step 1.
    • Apply the substitution test in Step 2.
    • Consider contextual indicators in Step 3.
    • Use the Diagnostic Communicative Enhancements section of this page in Step 4.

    Types of Affirmation

    The sources distinguish three forms in which the communicator may depart from the degree of affirmation ordinarily expected for the addressee's disposition towards the proposition.[2][4]

    AFFIRM-NQ: Non-Questioning Addressee Treated as Questioning

    A non-questioning addressee is treated as though they were questioning or seeking an explanation (tanzīl ghayr al-sāʾil manzilat al-sāʾil), and affirmation is consequently introduced where it would not ordinarily be required.[2][4]

    This may occur across two consecutive statements where the first implicitly raises a question and the affirmed second statement functions as its answer.[2][4]

    وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ

    I do not absolve myself. Indeed, the soul is surely prone to command evil. (Q12:53)

    Explanation
    The first statement implicitly raises the question of why the speaker does not absolve themself. The second statement answers that implicit question and is affirmed with inna and the lām, treating the non-questioning addressee as though they had asked for an explanation.[5]

    لَنْ أَخْرُجَ الْيَوْمَ. إِنَّ الطَّقْسَ سَيِّئٌ.

    I will not go out today. Indeed, the weather is bad.

    Explanation
    The first statement implicitly invites the question "Why will you not go out?" The second answers that implicit question using inna, treating the non-questioning addressee as though they had sought an explanation.

    AFFIRM-ND: Non-Denying Addressee Treated as Denying

    A non-denying addressee is treated as though they denied the proposition (tanzīl ghayr al-munkir manzilat al-munkir), and the statement is consequently given the stronger affirmation ordinarily appropriate to denial.[1][2][4]

    The contextual circumstances may make the addressee resemble a denier even though they do not explicitly deny the proposition.[1][2][4]

    ثُمَّ إِنَّكُمْ بَعْدَ ذَٰلِكَ لَمَيِّتُونَ

    Then indeed, after that, you will surely die. (Q23:15)

    Explanation
    The proposition that death will occur is not presented to an explicitly denying addressee, yet it is strongly affirmed with inna and the lām. Funūn explains that people's conduct may resemble that of those who deny death, so they are treated as deniers and addressed with the corresponding degree of affirmation.[6]

    إِنَّ الْوَقْتَ لَسَرِيعُ الْمُضِيِّ.

    Indeed, time surely passes quickly.

    Explanation
    The addressee does not deny that time passes quickly, but their conduct is treated as though it amounted to denial. The proposition is therefore given stronger affirmation than their explicit belief would ordinarily require.

    AFFIRM-DN: Denying Addressee Treated as Non-Denying

    A denying addressee is treated as though they did not deny the proposition (tanzīl al-munkir manzilat ghayr al-munkir), and the affirmation ordinarily expected in response to denial is consequently withheld.[2][4]

    This may occur where evidence for the proposition is considered sufficiently clear that the denial is treated as though it should not exist.[2][4]

    قُلْ هُوَ ٱللَّهُ أَحَدٌ

    Say: He is God, One.
    Quran 112:1

    Explanation
    The proposition is addressed to those who deny the oneness of God, yet it is presented without the degree of affirmation ordinarily expected for a denying addressee. Funūn explains that the evidence establishing God's oneness is sufficiently clear that the deniers are treated as though they were non-denying, and the statement is therefore delivered without additional affirmation.[7]

    الشَّمْسُ مُشْرِقَةٌ.

    The sun is shining.

    Explanation
    The addressee denies a proposition for which the evidence is immediately apparent, but the communicator nevertheless uses an unaffirmed reporting statement, treating the addressee as though their denial did not require affirmation.

    References

    1. ↑ a b c d e f g ʿAbd al-ʿAzīz Atīq, ʿIlm al-Maʿānī (Cairo: Dār al-Āfāq al-ʿArabiyya, 2006), 31-52, ISBN 9773440764.
    2. ↑ a b c d e f g h i j k l m n o p Faḍl Ḥasan ʿAbbās, Al-Balāgha: Funūnuhā wa-Afnānuhā - ʿIlm al-Maʿānī (Irbid: Dār al-Furqān lil-Nashr wa-al-Tawzīʿ, 1997), 113-146.
    3. ↑ a b c d Basil Hatim, Arabic Rhetoric: The Pragmatics of Deviation from Linguistic Norms, LINCOM Studies in Communication 04 (Munich: Lincom Europa, 2010), 136-146, ISBN 9783929075731.
    4. ↑ a b c d e f g h i j k l m n o p q Hussein Abdul-Raof, Arabic Rhetoric: A Pragmatic Analysis (Oxford: Routledge, 2006), 108-114, ISBN 9780415386098. DOI: 10.4324/9780203965399
    5. ↑ Faḍl Ḥasan ʿAbbās, Al-Balāgha: Funūnuhā wa-Afnānuhā - ʿIlm al-Maʿānī (Irbid: Dār al-Furqān lil-Nashr wa-al-Tawzīʿ, 1997), 133.
    6. ↑ Faḍl Ḥasan ʿAbbās, Al-Balāgha: Funūnuhā wa-Afnānuhā - ʿIlm al-Maʿānī (Irbid: Dār al-Furqān lil-Nashr wa-al-Tawzīʿ, 1997), 130.
    7. ↑ Faḍl Ḥasan ʿAbbās, Al-Balāgha: Funūnuhā wa-Afnānuhā - ʿIlm al-Maʿānī (Irbid: Dār al-Furqān lil-Nashr wa-al-Tawzīʿ, 1997), 135.



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