Hyperbole in Arabic

• Introduction
Searching for the meaning of hyperbole in English- Arabic dictionaries
yields very limited expressions, such as overstatement ‫ ُغ ُل َو‬,intensiveness ‫اغراق‬
,verbosity ‫أطناب‬, exaggeration ‫ مبالغة‬. But, it is believed here that from a rhetorical
perspective there is no exact Arabic counterpart to the word "hyperbole". Thus, it
has been found that ‫ المبالغة‬is the closest term to hyperbole. Hyperboles are nouns
derived from verbs to denote the meaning of the active participle (Ism al-faa'il) for
hyperbolic purposes like 'Saama', 'Saawam' ‫صام صوام‬. The lexeme 'hyperbole' ‫مبالغة‬
has different meanings and counterparts, such as overemphasis, exaggeration,
inflation, overstatement, magnification. Hyperbolic expressions are very common
in speeches or writing of different compositions in Arabic (literary texts, political
discourse…etc). To shed light on hyperbole, the research is going to deal with it
from the three perspectives: (a) morphology, (b) syntax, and (c) semantics.

2.1 Hyperbolic Constructions in Arabic

According to Al-Hasoon (2009:32-40) there are nine ways of deriving hyperbolic

expressions:

• Fa’al ‫ َفّعال‬as in “‫( ”كّذ اب‬a big liar) and “‫( ”كَفار‬a dis-believer). In Kashf Alttura
(1943:79-80), it is mentioned that if something repeatedly recurs, it is built
on “fa’al”, while in Al-Radhi’s (1929:34) explanation of Alshafia, he says
that “fa’al is used to exaggerate the action of the agent. It is not used except
for somebody who practices something repeatedly either as a seller as in “
‫( ”َبّقال‬a grocer) or as an actor as in “ ‫( ”َجّم ال‬cameleer), or as a user as in “ ‫”َس ّياف‬
(a swordsman).”

Thus, “fa’al” refers to a craft and an industry. It requires continuity, repetition and
renewal such as “‫( ”رجٌل َض ّراب‬a hitting man) and “‫( ”رجٌل َقّتال‬a killing man).

• Mif’aal ‫ مفعال‬and Mif’eel ‫مفعيل‬

Linguists say “mifa’eel” is the one who is accustomed to a certain action. In

Diwan Al-Adab (1967:83) it is said that “if the name is built on “mif’aal” or
“mif’eel”, its plural will be on “mafa’eel”. They refer to those who go on doing
something.” ِAl-Koofi (2009:255) says that “mif’aal” is used for that who keeps
doing something to the degree that it becomes a habit with him. Thus, we say “ ‫رجٌل‬
‫( ” مضحاك‬a laughing man), “‫( ” مهذار‬talkative), and “‫( ” مطالق‬a man who is used to
divorcing his wives) to refer to such men who keep doing the same thing for a long
time… “Mif’eel is also used for the same purposes. It is used to refer to those who
repeat doing something. In Al- Kashaf (1948:167) it is mentioned that “ ‫”مس كين‬
(indigent) is who keeps being humble to people because he owns nothing, while “
‫( ” مسكير‬a drunkard) is who is addicted to drink.”

• Mif’il: ‫ ِم فْعل‬.

It is like “mifa’al in its reference to an instrument as in “ ‫( ” ِم بْر د‬a file) and “

‫( ” ِم سْن‬a sharpener). Al-Khalil says that every mif’il is shortened from mif’aal. It is
used for hyperbole because it describes the person as a machine of something as in
“ ‫”ِم كْر‬, which depicts the man who is so enthusiastic in fighting as a war machine.
The same meaning can be seen in “ ‫” ِم ح ْر ب‬, which shows that man as a war
machine.

• Fa’uul ‫َفعول‬

This word refers to three kinds of men. In Diwan Al-Adab, Al-Farabi

(1967:178) says that it refers to the man who persists on doing something; Ibn
Talha says it refers to the man who does some action so many times; and others say
it refers to the person who is keen on doing something. Most grammarians agree
that this kind of hyperbole is derived from proper nouns because the name of the
object (the thing which is used in doing the action) is often built on “fa’uul” as in “
‫( ” وضوء‬the water which is used for cleaning the body before prayer), “ ‫( ” وقود‬the
fuel used for making fire), “ ‫( ” سحور‬the food eaten at dawn), and “ ‫( ” فطور‬the food
eaten to break fasting). The same can be said about the names of certain medical
drugs like ( ‫ “النشوق‬,” ‫ “السفوف‬,”‫” السعوط‬, etc.

Hence, this meter is used for hyperbole. When we describe a person as “ ‫صبور‬
” (patient), we compare him to “ ‫( ” الصبر‬a wild shrub collected and dried to be used
as a fuel for burning fire). It is completely consumed in burning. The same is in “
‫( ” الشكور‬thankful). Here the person is compared to a material made for thanking and
consumed in it.
 • Faa’uul ‫فاعول‬

It is derived from the “fa’uul” which is one meter of building the names of
tools or machines as in “‫( ” ساطور‬an ax), which is a tool used by the butcher, “ ‫” ناعور‬
(waterwheel), which is used irrigation, “ ‫( ” حابول‬a climbing rope), which is the rope
used for climbing the palm trees, etc. It is significant to notice that in colloquial
Arabic, we borrow the tool for the description of a man. Thus we say “ ‫( ” جاروشة‬a
quern) to describe a man who talks so much, and “ ‫( ” بالوعة‬a gutter) to describe a
person who swallows and eats so much, etc (Al-Hashimi (1964:211).

• Fa’il: ‫َفِع ل‬

Ibn Talha, a grammarian, says that this meter is used to describe a person
who is used to an action as a habit. “Fa’il” also indicates rashness, excitement, and
light-heartedness as in “‫( ” َفِر ح‬glad), “‫( ” َأِش ر‬evil), and “‫( ” أِس ف‬sorry). It is used for
hyperbole as when we say “‫( ” هو َحِذ ر‬He is cautious), we mean he is so accustomed
to be cautious that his cautiousness is accompanied by excitement, light-
heartedness, and rashness.

• Fa’iil: ‫َفعيل‬

Ibn Talha says it is used for that whose action becomes like a natural trait in
him. The use of “fa’eel” indicates constancy in something that becomes a part of
his natural being as as “‫( ” طوي ل‬tall), “‫( ” قص ير‬short), and “‫( ” َخطيب‬an orator). In
hyperbole, it indicates the repetition and persistence of an action until it becomes
like a natural quality as in “ ‫( ” َعليم‬well-acknowledged), which means that a person
is so absorbed in knowledge or science that it becomes a fixed quality in him. The
same can be said about “‫ ” َخطيب‬and “‫( ” َفقيه‬a scholar).

• Fa’eel:‫َفّعيل‬

This meter is used for a person who is interested in an action, therefore he

continues doing it or it becomes a habit with him. In Al-Razi’s (1929: 188)
Interpretation, it is said that “ ‫( ” َص ّد يق‬very truthful), the man who is always truthful,
and truth is his habit. It is also said on the same meter “ ‫ ”رجٌل َخ ّم ير‬and “‫( ”َس ّك ير‬The
man is a drunkard), to refer to a man who is interested in drinking.

In Adab Al-Katib, and Diwan Al-Adab, it is mentioned that “‫( ” الَش ّريب‬a heavy
drinker) refers to the man who likes to drink very much; he is fond of drinking at
all times, not the one who drinks just once or twice. This is also true with “ ‫” َس ّك يت‬
(always silent), and “‫( ” الَع ّبيث‬always mischievous).

• Hyperbole by the addition of particle

Al-Hasoon (2009:49ff) believed that “‫ ”ة‬is added to some adjectives to

denote hyperbole, as in “ ‫( ” الراوية‬narrator) and “‫( ” العارفة‬well-acknowledged). The
original forms are “ ‫ ” الراوي‬and “‫ ” العارف‬which are subjective nouns. The “‫ ”ة‬can be
added to hyperbolic constructions to stress the hyperbole as in “ ‫( ” العالمة‬a scientist)
and “ ‫( ” النسابة‬a genealogist).

Thus, the word to which “‫ ”ة‬is added at the end in this construction is
changed from being an adjectival to nominal. When we say “ ‫( ” هو راوي ة‬He is a
narrator), “ ‫( ” داهية‬cunning), and “‫( ” نازلة‬catastrophe). On the other hand, the word
ending with “‫”ة‬, which is built on the meter “fa’ilat – " ‫ فاعلة‬and which has no
masculine form, indicates generality, totality, calamity, comprehensiveness, and
exaggeration, therefore not everything that befalls man is called “ ‫” نازل ة‬
(catastrophe) unless it has some generality with tragic and volatile effects. That is
why most of the names of doomsday are feminine (ending with “ ‫ )”ة‬such as “ ‫القارعة‬
‫ “ الطامة‬, ”, and “ ‫ ” الصاخبة‬because they have the generality, comprehensiveness, and
calamity. Hence, we say “ ‫” هو راوية‬, we mean his narrative has become of general
concern, famous, and effective. The same thing can be said about such a sentence
as “‫( ” هو طاغية‬He is a tyrant), which gives the sense of total ruthlessness.

2.2 Hyperbole in verbs

Hyperbole in verbs is made by doubling the middle sound in the verb, such
as “ ‫( ” كَّسر‬smashed), “‫( ” قَّتل‬killed so many people), and “ ‫( ”جَّرح‬wound repeatedly).
Arab linguists stress the significance of doubling as a means of hyperbole. Al-
Jawheri (1979:56) says “in “‫( ”كَّسر‬smashed), the middle sound is doubled for stress
and hyperbole”. The same thing can be said in such words as “ ‫ “دَّرس‬,” ‫” نَّصبت‬, and “
‫” نَّفض‬.

Active participle with doubled or stressed middle sounds is also used for
hyperbole. Qamoos Al-Muheet and Al-Taj give many examples like “ ‫” أمراةٌ ٌم َّجلبة‬
(being a charming woman) and “ ‫( ”أمرأٌة َص ّخ ابة‬being a noisy woman). In Diwan Al-
Arab, the stressed active participle is interpreted as a means of hyperbole as in “
‫( ” رجٌل ُم َّرحم‬being a late man).

2.3 Verbal Nouns and Hyperbole

Ibn Gini ( 1988:234) said that verbal nouns are made in Arabic for hyperbole
in addition to enlargement and brevity because in hyperbole one must leave a
situation to another one, an utterance to another or one gender to another. For
instance, when you say “ ‫( ” َعراض‬widening), you leave the word “‫( ” عريض‬wide).
Clearly, “‫ ”َعراض‬is more effective and emphatic than “‫”عريض‬.

Ibn Ya’eesh (1961: 49) attributes the significance of the word “ ‫ ” هيه ات‬to
hyperbole. He says that “‫( ” هيهات‬going far away) is a verbal noun of the verb “ ‫” َبُعَد‬
(went far away). We use “‫ ” هيهات‬as a form of hyperbole. When we say “ ‫” هيهات زيد‬,
we mean how far away Zayd is; Zayd is too far away.

That is why “‫ ” هيهات‬is used in God’s saying “ ‫( ” هيهات هيهات لما توعدون‬Very far
away is what you hope). Its use is more effective in indicating the great distance;
something which is emphasized by its repetition twice in the sentence.

In truth, some verbal nouns do not imply the verb in its tense or utterance,
but in what people have used to understand of the meaning of the verb which
explains each of them. As a result, the verbal noun implies the verb that explains it
in an absolute unlimited way, hence comes its indication of hyperbole. Undoubted,
the implication of hyperbole in “ ‫ “َنزال‬,”‫ “شتان‬,” ‫”هيهات‬, and “‫ ”َح ذار‬is stronger and more
emphatic than the verbs that denote their meanings.

2.4 Hyperbole in Infinitives

Hyperbole in the infinitive is built on the following meters: fa’ala ‫ فعالة‬, tif’aal
‫تفعال‬, and fa’eeli ‫ِفِّعيلي‬.

• Fa’ala: ‫َفعالة‬

Abu Al-Abbas Al-Mubred, in Al-Kamil, says the infinitives are built on

fa’ala for hyperbole as in “ ‫( ”شراسة‬savageness) and “ ‫( ” صرامة‬severity). In Holy
Koran, a lot of words built on fa’ala come in many verses as in Noah’s denial of
what his people have accused him of. He addressed them “ ‫( ” ليس بي سفاهة‬I have no
imbecility”; and in another verse, “ ‫( ” ليس بي ضاللة‬I have no aberration”. In these
examples, the Arabic infinitive does not deny itself or its adjective but rather
replaces them by the hyperbole which describes the situation more effectively.

• Tif’aal: ‫تفعال‬

Seebauyh (1968:136) regards tif’aal as an infinitive denoting proliferation.

At the beginning of one chapter of his book, he says “This chapter deals with what
increases the infinitive “fa’ala”, the additions are annexed to the verb and the verb
is built in another way. For instance, we change “ ‫( ”الهذر‬talkativeness) to “‫( ” التهذار‬a
great deal of talkativeness) to show an increase in action; and the same can be seen
in “‫( ”اللِع ب‬a frolic) and “ ‫( " اللتلعاب‬an increased frolic), “‫( ”الصفاق‬clapping) and “‫”التصفاق‬
(a strong clapping), “ ‫( ” الرّد‬an answer) and “ ‫( ” الترداد‬a repetition of answer), “ ‫الَج َو الن‬
” (wandering) and “‫( ”التجوال‬a long wandering), and so on. Al-Zamakhshari
considers the infinitives built on this meter as to increase the action and exaggerate
it.

• Fa’eeli: ‫ِفِّعيلي‬

This meter is also used for hyperbole as Al-Isterbadi (1929: 213) said in his
commentary on AL-Shafiya, as in “ ‫( ” الَخ ّليفي‬Caliph) In Al-taj, “‫ ” َخ ّليفي‬and “‫” خّصيصي‬
(especial) are reported as built for the sake of hyperbole. Al-Saghati explained the
reason why this meter is considered hyperbole by saying: “Al-khal’eefi” is
intended to denote more effort on the part of the caliph in mastering the affairs of
the state and disposing them. This form of meter denotes an increase. There are
many other example of such infinitives in Arabic such as “ ‫ “الخّليطي‬,”‫ “الخليبي‬,”‫”الِح ّجيزي‬,
etc.

In addition of all these forms, the infinitive may come to describe the subject
to denote hyperbole, as in “ ‫( ” رجل َعدل‬a man of justice); “‫( ”رجل صدق‬a man of truth);
and “‫( ”رجل كرم‬a man of generosity). The use of such infinitives is more effective
than the use of adjectives: “ ‫( ” عادل‬just), “ ‫( ” صادق‬true), and “ ‫( ” كريم‬generous).

Another kind of hyperbole connected with the infinitive is a phrase in which

the infinitive is followed by a description derived from it as in “ ‫( ”ُج هُد جاهد‬laborious
labor) and “‫( ”ُش غُل ش اغل‬occupying occupation). Seebauyh said that such
constructions as “‫( ”م وُت م ائت‬deathly death) and “‫( ”ش عُر ش اعر‬poet’s poetry) denote
hyperbole and skillfulness.

2.5 Location Noun as a form of hyperbole:

Arabs derive from the names of the animals a form built on the meter
“maf’ala – ‫ ” مفعلة‬to denote the affluence of these animals in that place as in “ ‫أرٌض‬
‫( ” مثورة‬a land of so many oxen), “ ‫( ” أرٌض مأوزة‬a land of so many geese), “ ‫” ارٌض ُم ثعلة‬
(a land of so many foxes), “ ‫( ” ارٌض ُم فعاة‬a land of so many snakes), etc. All these
forms are made for hyperbole, because proliferation is one form of hyperbole (Al-
Hasoon, 2009 : 59).

2.6 Types of Hyperbole

Like English, hyperbole in Arabic falls into many types. Below are the major
types and subtypes of hyperbole.

• : ‫ الّتبيلغ وهي المبالغة الممكنة عقًال وعادًة‬, Notification: it is the hyperbole which is
possible both logically and conventionally.
‫ووجهك وضاٌء وثغرك باسُم‬ ‫تمُر بك االبطاُل كلمى هزيمة‬

Wounded and defeated warriors pass by you and your face is glowing and your
mouth is smiling.

2 . ‫ اإلغراق وهي المبالغة الممكنة عقًال ال عادًة‬: , Intensiveness: it is the type of hyperbole
which is possible logically but not conventionally as in God's saying " The
lightning almost snatches away their sight."

)20 ‫ االية‬: ‫ (البقرة‬........... ‫يكاد البرق يخطف ابصارهم‬

• ‫وهي المبالغة غير الممكنة ال في العادة وال في العقل‬: ‫ الغلّو‬, Excessive Overstatement : it is
the hyperbole which is improbable practically and logically as in God's saying
"whose oil would almost glow even if untouched by fire." (.‫يكاد زيتها يضيء ولو لم تمسسه نار‬
) 35: ‫النور‬
Another example can be seen in Zuhair bin Abi Salam's verse line in praise of
some men:
If someone can sit on the sun due to his honor,
They would have sat there because of their glory.
‫قوٍم بأحسابهم أو مجدهم قعدوا‬ ‫لو كاَن يقعد فوق الّش مِس من شرِف‬
4 ‫ االستحالة‬.: impossibility as in this verse line :
In my heart, even before the heart was created, I have,
For you, a true love, even before love was created.
‫سريرة حّب من قبل أن يخلق الحُّب‬ ‫لكم في الحشا من قبل أن يخلق الحشا‬

5.‫وه و الم دح بص ورة تب دو وكأنه ا مبالغ ة ولكّنه ا دون ذل ك‬: ‫ التفريط‬, Excessiveness : It is the praise
which seems exaggerated but it is not, as in the following verse line :
Al-Hajaj, whose tyranny the birds fear,
Is trusted by no one but the weak-willed
‫عزيمته إال ضعيَف العزائم‬ ‫وما يأمن الحّجاج والّطير تّتقي‬

It is interesting to see that the birds fear the weakest person and the
strongest, including the fearful Al-Hajaj. Alzamlakani calls this method "the
descent", and gives as an example to clarify it the following sentence from the
Holly Koran : "His light is like a lantern in which there is a lamp." { ‫مثل نوره كمشكاة فيها‬
‫مصباح‬..} Evidently, God's light is greater than that.

6 . ‫ إيقاع الممتنع‬: ‫وهو االمتناع الذي تم ذكره في حالة الغلُو‬

The Occurrence of the Improbable : the improbable refers to that which is

mentioned in "overstatement" above as in Abu Nu'as' verse line : ‫يا امين هللا عش‬
‫ُدم على األيام والزمِن‬ ‫أبدا‬
O the martyr for God's sake, live forever,
As witness on days and times

7. ‫ وهو مساواة الجزء بالكّل‬: ‫حصر الجزئي وإلحاقه بالكلّي‬

 Metonymy : It is the equation of the partial with the whole, as in Safi-Addin Al-
Hilli's verse line :
A man who is the whole world in honor,
His self is the divine essence within greatness
‫ونفسه الجوهر القدسّي في ِع ظٍم‬ ‫شخص هو العالم الكلّي في شرٍف‬

8. ‫ التكرار‬Repetition, meaning a word or sentence is repeated more than once for

different purposes such as :

(a) ‫ التأكيد‬emphasis , as in God's saying " No! You are going to know. Then no! You
are going to know.

)4-3 ‫االيتين‬: ‫(التكاثر‬ ‫ ُثم َك ّال سوَف َتعَلُم ون‬, ‫َك ّال سوَف َتعَلُم ون‬

(b) ‫ تناسق الكالم‬Symmetry of statements, as in the following Verse: I have seen [in a
dream] eleven stars and the sun and the moon; I saw them prostrating to
me."

)4 ‫ االية‬: ‫(يوسف‬ ‫أني رأيُت اَح َد عَش َر كوكبًا والشمَس والقمَر رأيُتُهم لي َس اجِد ين‬

(c) ‫ زيادة الترغيب في شيء‬Increasing the arousing of desire in something, such as of

forgiveness as in Surat Al- Taghabun: "among your wives and your children
are enemies to you, so beware of them. But if you pardon and overlook and
forgive – then indeed, Allah is Forgiving and Merciful."

)14 ‫ األية‬:‫(التغابن‬ ‫وَتغِفُروا فِان هللا َغ ُفوٌر ِّر حِيٌم‬ ‫أّن من أَز واِج ُك م وأوالِد ُك م عُدو َلُك م فأَح ذرُو ُهم وان َتعُفوا وَتصَفُحوا‬

(D) ‫ التلذذ بالتكرار‬Desired repetition, as in :

‫وياحبذا نجد على القرب والُبعِد‬ ‫سقى هللا نجدًا والسالم على نجٍد‬
God may water Najdan, and peace be on Najdin

O! God may bless Najdan, far and near.

(g) ‫ التحسر‬Greif and Sorrow, as in:

‫أيا مقتول ماذا كان جرمك ايا مقتول‬

Oh, murdered, what was your crime to be murdered.

(h) ‫ تعدد المتعلق‬Attachment repetition, as in ِ Surat Al– Rahman: where the same verse
is repeated to refer to its referent, as in : So which of the favors of your Lord
would you deny?

‫َفبأّي أالء رَبُك َم ا ُتَك َّذ َبان‬

• ‫ التنبيه‬Become cautious, as in Surat Al – Ghafir: And he who believed

said, "O my people, follow me, I will guide you to the way of right
conduct. O my people, this worldly life is only [temporary]
enjoyment, and indeed, the Hereafter – that is the home of settlement.

‫ االي تين‬: ‫(غافر‬ .‫ ياقوِم اَنم َا ه ذه الحياُة ال ُدنيا متاُع‬, ‫وَقاَل الذي أَم َن يا َقوِم اَتِبُعوِن أهِد ُك م سَِبيل الَّرشاد‬
)39-38

(j) ‫ التهويل والتخويف‬Intimidation, as in Surat Al – Haqqah : The Inevitable Reality –

What is the Inevitable Reality? And what can make you know what is the
Inevitable Reality?

)3-1 ‫ االيتين‬:‫(الحاقة‬ ‫ ما الَح اَقة َو َم اأدراك مالَح اَقُة‬,‫الَح اَقة‬

9. ‫ االعتراض‬objection, as in :

• ‫ الدعاء‬Prayer and invocation, as in :

You despised life as experienced,

 Who sees everything in it as mortal

)‫يرى كُل مافيها – وحاشاك – فانيا (المتنبي‬ ‫وتحتقر الدنيا احتقار مجّر ِب‬

• ‫ زيادة التكرار‬surplus emphasis, as in God's Saying : And We have enjoined

upon man for his parents. His mother carried him, in weakness upon
weakness, and his weaning is in two years. Be grateful to Me and to your
parents; to Me is the destination.

)14 ‫األية‬:‫َو وصينا االنساَن ِبَو الَديه َح َم لُته أُم ُه وهنًا على َو هٍن وِفصاُلُه في عاَم ين أِن أشُك ر ِلي َو لواِلَديَك الَّي الَم صِير (لقمان‬

(C) ‫ االيغال‬Extravagant exaggeration, as in : "And Allah gives provision to whom

He wills without account".

)38 ‫االية‬:‫( النور‬ .‫وهللا َيرُز ُق َم ن َيَش اء ِبَغيِر ِح ساٍب‬

10. ‫ التذييل‬appealing the basic sentence by another for emphasis. There are two
types of ‫ التذييل‬:

(a) Carrying an independent meaning and become similar to a proverb, as in Surat

Al – Isra': And say, "Truth has come, and falsehood has departed. Indeed is
falsehood ever bound to depart."

)81 ‫االية‬:‫(االسراء‬ ‫وُقل جاء الَح ُق وَز هَق الباطُل اَّن الباطُل كاَن َزُهوقًا‬

(b) The meaning depends on a previous statement, as in Surat Saba': "that We

repaid them because they disbelieved. And do We repay except the ungrateful?

)17 ‫االية‬:‫ (سبأ‬. ‫ وَهل ُنجازي اَال الَك ُفوَر‬.‫َذ لَك َج زيَناُهم ِبَم ا َكَفُروا‬

11. ‫ االحتراس‬Caution where a delusive speech is used :

(a) In the middle of a sentence, as in:

Spring and falling rain may water your homeland, uncorrupted

‫فسقى ديارك غير مفسدة صوُب الربيع وديمة تهمى‬

The phrase ‫ غير مفسدة‬indicates the prayer in clouds and sort of rain.

(B) At the end of sentence, as in :

‫مع الحلم فى عين العدو ومهيُب‬ ‫حليم اذا ما الحكم زين اهله‬

He is clement, when clemency beautifies its owners,

In the eyes of the enemy, and dignified.

12. ‫ تقريب الشيءالمستبعد‬Approximation of distant things for emphasis, as in :

‫سمعته بأذني يقول كذا‬ ‫رأيته بعيني يقول كذا‬

I saw him by my eye saying so,

I heard him by my ears saying so.

13. ‫ الشمول واالحاطه‬Inclusive matters, as in Surat An – Nahil : "the roof fell upon
them from above them".

)26 ‫االية‬:‫(النحل‬ ‫َفَخَّر عَليِهُم الَس قُف ِم ن َفوِقِهم‬

3.Hyperbole of Meaning
Arabs strengthen and exaggerate the meaning by various ways. According
to Al-Samara'i (2009:176-190), in Arabic, hyperbole of meaning can be classified
into two parts :
• Hyperbole in the meanings of words;
• Hyperbole in the meanings of sentences.

3.1 Hyperbole in the meaning of words : Arabs follows various methods to

exaggerate the meanings of vocabulary. Of these methods are:

• Forms of exaggeration : ‫ ص يغ المبالغ ة‬Arabic laid certain forms for the

exaggeration of description, which are built on such meters as Fa'al,
Mifa'al, Fa'ool, Fa'eel, and others as in ‫ ( كذاب‬a lair), ‫ ( كذوب‬a great lair),
‫( مطعان‬a great stabber), ‫( عليم‬well-acknowledged), ‫( َحِذ ر‬cautious), etc.

• Addition : ‫ الزيادة في البناء‬The construction of a word may be enlarged by an

addition of a letter or two within the word to stress its meaning. Arab
linguists say the additions to constructions indicate an increase in
meaning. This can be seen in the Koranic phrase in reference to God : "
Al-Rahman, Al-Raheem" (the Mercifual, the Compassionate). " Al-
Rahman" is an exaggeration of "Al-Raheem". These additions are built
on the meters: "Fa'ala", "Ifta'ala", "Istafa'ala" as in " ‫( "َقدر‬managed) and "
‫( اقتدر‬managed continuously); "‫( "ََك َس ب‬won) and "‫( "أكَتَس ب‬won continuously);
"‫( يأس‬felt desperate) and "‫( "أستيأس‬felt totally desperate). Evidently, " ‫أستيأس‬
" is stronger than " ‫ يأس‬as a result of the increase in the construction of the
word. In "Yousif Verse" in Holly Quran, God uses the verb " ‫ " استيئس‬in
reference to the prophets' complete despair when they find themselves
belied. He, then, sends His victory. ( ‫حتى أذا استيئس الرسل وظن وا انهم قد ك ذبوا جاءهم‬
‫( )فلما أستيئسو منه خلصو نجيا( )نصرنا‬110/80: ‫)يوسف‬

• Doubling the letter: ‫ التضعيف‬It is a part of addition. Doubling often leads

to strengthen meaning and denote multiplicity as in “ ‫( ”َك سر‬broke) and “
‫( ”َكَّس َر‬smashed), the latter being stronger than the former; “ ‫( ”ّقطع‬cut) and
“‫( ”َقَّط ع‬cut to small pieces), again the latter is more emphatic than the
former because it denotes multiplicity.
• The Feminine “‫ تاء التأنيث‬:”‫ ة‬It is used to emphasize exaggeration; it changes
the nominal into hyperbole as in “ ‫( ” راوية‬narrator), “‫( ” داهية‬very cunning), “
‫( ” عالمة‬a great scientist), “ ‫( ” عدوة‬a great enemy”). “Fa’al” and “Fa’uul” are
meters of exaggeration and the use of the feminine “ ‫ ”ة‬with them increases
the exaggeration.

• The Addition of the stressed “‫ ”ي‬at the end of the description for
exaggeration ( ‫ ) الحاق الياء المشددة في اخر الوصف للمبالغة‬as in “ ‫( ” أحمر‬red): “ ‫” أحم ري‬
(deep red); “ ‫( ” دوار‬rotor): “‫” دواري‬.

• Verbal Nouns: ‫ أسماء االفعال‬These are more emphatic in meaning than their
verbs. For instance, “ ‫( ” صه‬be silent) is stronger than “‫ ;”أسكت‬and “‫ ”َح ي‬is
more emphatic than “ ‫( ” أقب ل‬come). The verbal nouns in informative
expressions serve surprise, exaggeration and emphasis as in “ ‫” هيه ات االم ل‬
which means how distant hope is.

• The change into a verb with “u” after the middle sound to indicate
constancy or near constancy " ‫التحويل الى فعل بضم العين للداللة على الثبوت أو القرب من الثبوت‬
". When we say “‫”َخطب محمد‬, we mean he delivered a speech, but when we say
“‫”خُطب محمد‬, we mean he became an effective orator. Also when we say “ ‫فِقه‬
‫” خالد المسألة‬, we mean he understood the question, but when we say “ ‫” فُقه خالد‬,
we mean he became an expert. This meter may be used for surprise as in
Almighty God’s saying in Holy Quran: “ ‫”كُبرت كلمة تخرج من افواههم‬, which means
how serious the word is which they utter. And when you say “ ‫”كُتب سالم‬, it
means how great Salim is as a writer.
• Hyperbole in Sentences: Of the methods used in exaggerating the meaning
of sentences are:

• Revealing the self by its action: ‫ أالخب ار بالمص در عن ال ذات‬This is used for
hyperbole by making the self and its action as the same thing, as in God’s
saying in Holy Koran, describing Noah’s son: ( ‫“ )أنه عمل غير صالح‬He is an evil
action.” The son himself and his action are made one because both of them
are bad. In another verse, God describes the changeable nature of life in this
way: “It is a going forward and retreating backward” ( ‫) فأنما هي اقبال وأدبار‬. Here
again the self and action are made one for emphasis. Another form of
describing the self by its action comes in such sentences as: ‫“ مررت برجل صوم‬I
visited a man of fasting” and ‫“ مررت برجل عدل‬I came across a man of justice”.
In such sentences, the self and its action are also made the same: the man
and fasting in the first and justice in the second are one.

• Attributing the thing not to its origin " ‫ " نسبة الشيء الى غير أصله‬as in God’s
saying in Holy Koran: (‫“ )ُخ لق االنسان من عجل‬Man is created from hastiness.”
This is an exaggeration of man’s hastiness.

• Description by absolute terms that denote perfection " ‫الوصف باالسماء الجامدة‬
‫ " للداللة على الكمال‬such as “all”, “very”, “complete”, and “true”: When we say “I
came across a man ‫مررت برجل‬, a true man ‫“ ;حق الرجل‬He is a man ‫هو الرجل‬, all
man ‫“ ;”كل الرجل‬He is a man, the very man ‫”جد الرجل‬. “He is a man ‫هو الرجل‬,
what a man ‫ ;”أي رجل‬etc. All these terms are meant to indicate exaggeration
of perfection. Thus the last example (He is a man, what a man), for instance,
means he is a perfect man.

• The use of cutting ‫ القطع الى الرفع والنصب‬as in “I visited Zayd, the generous.”
This cutting (subordinate phrase) is used for emphasis and exaggeration
because it means that the person described is famous for generosity and
people know him by this trait.

• The use of exceptions ‫ القصر‬such as “but” and “except”. These also give
power and exaggeration as in: ‫“ الش اعر اال البح تري‬There is no poet but Al-
 Buhturi”. Here the statement denies poetic talent to all people except Al-
Buhtury as if all others were not poets. Al-Buhtury alone is the real poet.
Certainly, this is an exaggeration of judgment.

• The transformed specification from a subject or object "‫التمييز المحول عن‬

‫" فاع ل او مفعول‬as in “Mohammed was pleasant in mood”, and “He was
drenched with sweat” or as in Holy Koran: ‫“ وفجرنا االرض عيونا‬We exploded the
earth springs.” The original sentences are “Mohammed’s mood was
pleasant”, “His sweat fell down”, and “We exploded the springs in the
earth.” The purpose of this transformation is hyperbole which means that the
adjective or verb that was connected with a part was transformed to be
connected with the whole.

• The transformation of the nominative adjective into accusative and

genitive " ‫ " تحويل مرفوع الصفة المشبهة الى النص ب أو الجر‬as in “He is handsome in
appearance”. The original sentence is “His appearance is handsome”. The
linguists say that this transformation is useful for exaggeration because
handsomeness is given to the man as a whole and then specifically to his
appearance, and by so doing, he is praised twice.

• Ellipsis: ‫ الحذف‬It is used for hyperbole. It can be seen in the omission of the
main verb as in ‫“ أنت سيرا‬You walking” which indicates continuity, while if
we say “You came walking”, it does not give the same sense. Another
instance where we see ellipsis is when the main clause is not mentioned in
warning or threatening. For instance, when you threaten someone by saying
( ‫“ )وهللا لئن فعلت‬I swear if you do that …” and you stop without saying the main
clause, this will give the sense of an exaggerated threatening, for the hearer
will remain mentally confused, unable to know what you shall do to him.

Also in God’s saying in Holy Koran about the sinners at doomsday: ‫ولو ترى اذا‬
‫“ وقفوا على ربهم‬If you look at them standing in front of God.” The omission of
the main clause serves exaggeration because it means “you will see
 indescribable horrible things.”

• The change of verb tense: ‫ خروج الفعل عن ظاهره‬Here the future is expressed by
the past tense or the command by a statement. This is used for exaggeration
because when a future incident is expressed by the past tense the aim is to
give the impression that the incident will undoubtedly happen as if it were a
past incident that had actually happened. This is useful for semantic
hyperbole as in God’s saying in Holy Koran: “Heavens was opened like the
gates. And the mountains vanished like the mirage” ‫ وسيرت‬,‫وفتحت السماء فكانت أبوابا‬
)‫الجبال فكانت سرابا ( سورة نبأ‬.

• Emphasis: ‫ التوكيد‬It means strengthening and proving judgment, and may be

intended for exaggeration as in ‫“ يا أشبه الناس كل الناس بالقمر‬She, more than other
people, all people, resembles the moon”. This can be applied to all the
forms of emphasis whether it is numeral as in “one blow”; a phrase of
specification as in “He escaped defeated” ‫ ; ولى مدبرا‬or a definite adverbial as
in “They surrender submissively” ‫ ويسلموا تسليما‬.

• The terms derived from their names ‫ االلفاظ المش تقة من االسم المؤك د‬as in “a
nightly night” ‫ليلة ليالء‬, “a dark darkness” ‫ظلمة ظلماء‬, “an amazing amazement”
‫عجب عاجب‬, “a deathly death”‫ موت مائت‬, etc.

• Joining the thing and itself ‫ عطف الشيء على نفسه‬as in “This is perversity and
deviation” ‫هذا زيغ وضالل‬, “This is falsehood and fabrication” ‫هذا كذب وافتراء‬, and
“This is injustice and inequity” ‫هذا ظلم وجور‬. All this is meant to exaggerate the
judgment.

• Adding the thing to its synonym ‫ اضافة الشيء الى مرادفه‬as in God’s saying: “It
is sure certain” ‫ وأنه لحق اليقين‬. Other instances are: “He lived in the luxury of
prosperity” and “He is living in the fear of horror”. The Arab linguists allow
the addition of the thing to itself for hyperbole and emphasis. Thus it is right
 in Arabic to say “the hardship of hardship”, “the horror of horror” and “the
mischief of mischief.”

• Thing and negating its antonym ‫ أثب ات الش يء ونفي ضده‬as in God’s saying
“They are dead, not living” ‫ أم وات غير أحياء‬. Another example is “He is
generous, not miserly.”

• Simile ‫ التشبيه‬as in “She is like the sun” and “As if the star was entangled in
its orbit.”

• Personification and metaphor ‫ المجاز والكناي ات‬as in God’s saying “when

anger was silent in Moses” ‫ولما سكت عن موسى الغضب‬. Another example is “Anger
was insisting on him, inciting him, and beautifying recklessness to him.”