Qur’an-related Intertextuality: Textual Potentiation in Translation

Qur’an-related intertextuality, envisaged as an enriching communicative act both monolingually and interlingually, represents a case of semantic complexity that is wired to present inconceivable translation challenges. Drawing on Derrida’s (1977) dichotomy iterability/citationality, Kristeva’s (1980) vertical intertextuality, Fairclough’s (1992a; 1992b; 1995 & 2011) manifest intertextuality, and Bakhtin’s (1986) double voicing or re-accentuation, the study argues that Qur’an-related intertextuality is conducive of conceptual densities, the ‘harnessing’ of which requires ‘mobilizing’ those translation strategies that should exceed the lexicographical equivalence (Venuti 2009) to establish intertextual relations relevant to the form and theme of the foreign text. To resolve the arising translation problems, the study basically proposes two synthetic approaches: the gist-paratextual and the gist-exegetical. Translation skopos has been found to be central to the production and reception of intertextuality and to determining which of the two proposed synthetic approaches to operationalize. Finally, analysis shows that Qur’an proved to be a virtual breeding ground for textual dynamism and potentiation.


Introduction
Intertextuality (or interdiscursivity) is a semiotic-dialogic concept that has undergone incessant and inflationary development.Attempting to provide a fine-grained and over-arching definition of intertextuality may be a mammal task, due to its polymorphic nature.Thus, to talk about intertextuality is possible, but it is also "to enter a minefield of warring definitions" (Worton, 1986, p. 14).As a field of inquiry, intertextuality has been dealt with from different perspectives and for different purposes.For instance, intertextuality has been addressed, inter alia, by Literary Theorists (e.g.Birch, 1986;Clayton and Rothstein, 1991;Bassnett, 2007), Linguistics (e.g.Allen, 2000;Hodges, 2011), Sociolinguistics (e.g.Gordon, 2003;Tovares, 2005;Tannen, 2006), Semiotics (e.g. Culler, 1981;Orr Leonard, 1986), Semantics (e.g. Holthuis, 1994;Lemke, 1995), Linguistic Anthropology (e.g.Bauman, 2004Bauman, & 2005;;Agha and Wortham, 2005;Semino, 2009), Critical Discourse Analysis (e.g.Fairclough, 1992a;1992b& 1995;Chouliaraki and Fairclough, 1999), Translation and Interpreting Studies (e.g.Alexieva, 1985Alexieva, & 1992;;Hatim, 1997;Venuti, 2009), Education and Pedagogy (e.g.Bernstein, 1990Bernstein, & 1996)), Media and Cinematic Studies (e.g.Reader, 1990;Hanna andSmith, 2000, Hiramoto andSung-Yul Park, 2010), Religious/Scriptural Studies (e.g.Fewell, 1992;Barton, 2000;Fishbane, 2000), and Computer Science (e.g.Bolter, 1991;Riffaterre, 1978Riffaterre, & 1994;;Ray, 2006).Obviously, there is no stable approach to analyze such a complex phenomenon.Indeed, there is no authoritative definition for either the term or the approaches it may represent.In his discussion of intertextuality, Allen (2000, p. 2) explicitly states that intertextuality is "one of the most commonly used and misused terms in the contemporary critical vocabulary".Resonating originally in the sphere of critical theory, intertextuality exceeded its boundaries, as various disciplines have adopted and adapted this notion.To this effect, Irwin (2004) points out that intertextuality has acquired almost as many meanings as users.This diversity has given rise to many concomitant views and statements, whose detailed discussion falls beyond the scope of this paper.In this paper, we neither intend to provide a historical review of the notion in question, nor to present the multifarious approaches of a controversial theory of intertextuality, where there is a consensus only on one aspect, i.e., that intertextuality rests on the idea of relations between texts (for a detailed account on the historical development of the term, see Hanna and Smith, 2000).
The seminal works of Mikhail Bakhtin, especially that one germane to dialogism, have largely inspired Kristeva to coin the term intertextuality in the late 1960s, for which Kristeva is openly acknowledged  Bakhtin (1981Bakhtin ( & 1986) ) advocates that any use of language is effectively engulfed in a wider dialogue where "the utterance is related not only to preceding, but also to subsequent links in the chain of speech communion" (Bakhtin, 1986, p. 94; for similar ideas, see also Voloshinov, 1973).According to Bakhtin, the text "lives only by coming into contact with another text (with context).Only at this point of contact between texts does a light flash, illuminating both the posterior and anterior, joining a given text to a dialogue.We emphasize that this contact is a dialogic contact between texts…behind this contact is a contact of personalities and not of things" (1986, p. 162).
Obviously, the vantage point here is that when any given text comes into contact with another, such a text somehow subsumes anterior texts and foresees posterior texts.This dialogic contact between texts is idiosyncratic, as it embraces all the ways through which any given stretch of language can resonate with other stretches.It is this iterability of texts that constitutes one of the most powerful bases for the potentiation and production of intertextuality (Bauman, 2004, p. 4).Thus, the basic force of intertextuality is to undermine textual boundaries.In other terms, "texts are always spilling over into other texts" (Fewell, 1992, p. 23), and the "dialogical space of texts" (Kristeva, 1980, p. 66) is bound to shatter the autonomy and univocality of any particular text.Kristeva plainly states "any text is constructed as a mosaic of quotations; any text is the absorption and transformation of another (quoted in Juvan, 2008, p. 11-12).Kristeva declared that "every text is from the outset under the jurisdiction of other discourses which impose a universe on it" (cited in Culler, 1981, 105; see also Thibault, 1994Thibault, , p. 1751)).
For Holthuis (1994, p. 77), intertextuality is not viewed as "a text-inherent property"; rather, it is "a specific form of meaning constitution, and therefore as a phenomenon of text processing".Tannen (2006) handles intertextuality in terms of "recycling," "re-keying," or "reframing" prior texts (see also Gordon, 2003 andTovares, 2005).However, reshaping, recycling, re-keying, or reframing a given prior text may not go without alteration, as this process may occur "with varying degrees of fidelity to its meaning in the originating context" (Hodges, 2011, p. 11).Bazerman (2008, p. 83-84) maintains that "we create our texts out of the sea of former texts that surround us, the sea of language we live in.And we understand the texts of others within that same sea."Inspired by all that has been mentioned, this paper will subscribe to the broad view that Intertextuality, an ubiquitous textual phenomenon that is a "precondition for the intelligibility of texts" (Hatim and Mason, 1997, p. 219), is basically a linguistic mechanism whereby a text makes a reference to a previous or anticipated texts explicitly or implicitly, or otherwise triggering meanings expressed in such texts.
The driving force behind this investigation is the common observation that Qur'anic discourse empowers MSA (Modern Standard Arabic) in an extraordinary way, and so, Qur'an-related intertextuality, a form of high textual empowerment, can pose recalcitrant problems in translation, and a mishandling of them would result in considerable semantic loss.Indeed, this is an uphill translation task since the translator is supposed to provide a translation of the text, which relays, as part of its communicative intent those intertextual features that are part of the greater textual fabric.Thus, the unity of the text rests on intertextuality.The underlying premise of this study is that Qur'anic discourse is very much likely to give rise to a special instance of vertical or manifest intertextuality, which specifically involves subtle and intricate multi-layered meanings, i.e., Qur'an-related intertextuality represents a case of conceptual density.This is a challenging concept of intertextuality as Qur'anic features or elements normally reflect a unique, nuanced and empowering discourse that is extricably bound up to complicate the job of the translator.To put it differently, the Qur'anic discourse is believed to be a virtual breeding ground for textual dynamism and potentiation, and so Qur'an-related intertextuality is expected to be a constitutive and complicated component of the total meaning of any given text, as such a discourse is too specifically set in a particular locale.This entails calling for both the immediate and broader contexts to be integrated fairly subtly into the text in question.

Literature Review: Intertextuality Under the Microscope of Translation
Putting intertextuality under the microscope of translation, it can be said that different scholars have offered different views that boil down to one overarching statement: translation is an intertextual event since texts, be it SL texts or TL texts, overlap, intersect, or rather 'clone' each other in one way or another in varying degrees.This is so as the TL text is the reformulation of the prior text.
To this effect, Schäffner (2010) views translation as 'intercultural intertextuality', whereas Farahzad (2009) looks at translation as an 'intertextual practice', i.e., as an 'intertext' which bridges a 'prototext' (source text) and 'metatext' (the target text).On their part, Neubert and Shreve (1992) regards translation as 'mediated intertextuality' in light of their earlier definition of translation as 'text-induced text production' (see also Hatim and Mason, 1990;Hatim and Munday, 2004;Schäffner, 2004Schäffner, & 2012)).Khanjan andMirza (1386/2008) stress on the crucial role of the theory of intertextuality in translation theory and practice, bringing to light some issues such as the "uncertainty of meaning and non-originality of the source text," "putting emphasis on the importance of contextual elements," "raising the translator's professional position," and "the demand for doing a typological analysis" prior to translation.
For Hatim and Mason (1990, p. 129), "each intrusion of a citation in the text is the culmination of a process in which a sign travels from one text (source) to another (destination).The area being traversed from text to text is what we shall call the "intertextual space" (ibid., p. 129).Likewise, Hatim (1997) discusses the notion of intertextuality from a translational perspective and assesses its status in the process of translation.Hatim points out that in order for the different types of intertextual relations to be appealing to the translator, "they must be seen within some conception of translation strategy that captures the complexity of the decision-making process at work" (ibid., p. 29).Couched in the terms of the semiotic dimension of context, Haitm's approach for handling intertextuality in translation is a semiotic one that capitalizes on the close relationship between text and context (ibid., p. 31)."This is to see the intertextual reference, as underpinned by the way we use texts and elements within texts as signs in responding to the requirements of one important aspect of context, namely, the semiotics of the communicative act" (ibid., p. 31).Thus, the basis of adequacy and appropriateness in translation is not "diction", but "signs" in social life, which through intertextuality, galvanise intention and operationalise features of register" (ibid., p. 31).
According to Venuti (2009, p. 158), translation itself is a unique case of intertextuality.For him, intertextual relations cannot be maintained merely by relaying the words and phrases that make those relations in the foreign text, as such a relaying is geared to produce a semantic correspondence, but it may not capture the specific cultural significance of a foreign intertext.In other words, this significance relies not only on the "lexicographical equivalence" (ibid., p. 162), "but on form, on resemblances among foreign linguistic features, graphemic and acoustic, lexical and syntactical, stylistic and discursive" (ibid., p. 159).Indeed, the view that the foreign text is not only decontextualized, but also recontextualized constitutes the point of departure of Venuti's study.The recontextualization process is concerned with producing another intratextual context, and another network of intertextual and interdiscursive relations, established by and within a translation.As a consequence, another context of reception emerges, and translation can be looked at not as being instrumental, but rather as being hermeneutic, i.e., a translation enacts an inscription that renders only one specific interpretation of the foreign text (ibid., p. 162).
Venuti elucidates that this specific interpretation can be communicated by applying a "category that mediates between the foreign language and culture, on the one hand, and the translating language and culture, on the other, a method of transforming the foreign text into the translation"(ibid., p. 162).Such a category, according to him, consists of interpretants, which can be either formal or thematic.Formal interpretants include "a concept of equivalence, such as a semantic correspondence based on dictionary definitions, or a concept of style, a distinctive lexicon and syntax related to a genre or discourse" (ibid., p. 162), whereas, thematic interpretants include codes such as "specific ideas, beliefs and representations; a discourse in the sense of a relatively coherent body of concepts, problems, and arguments; or a particular interpretation of the foreign text that has been articulated independently in commentary" (ibid., p. 163).Finally, Venuti stresses that it is the translator's employment of "interpretants that recontextualizes the foreign text, replacing foreign intertextual relations with a receiving intertext, with relations to the translating language and culture which are built into the translation" (ibid., p. 163).Alawi (2010) carries out a study where he examines intertextuality in the practices of literary translation between English and Arabic.He points out that translation studies, literary criticism and linguistics take interest in intertextuality, which "responds to the contemporary understanding and treatment of texts" (ibid., p. 2440), and which views a text "as a tissue of relations between signs that are influenced by space and time" (ibid., p. 2440).Alawi echoes Krestiva's (1980) notion that any given text can be deoriginated to the zero level, i.e., all constituent parts of a text must have their own origins that can be traced back in already existing texts.Alawi's makes the main conclusion that translators should be engaged with the translation process on the assumption that every stretch of language (part or whole) is likely to recur sometime somewhere.This assumption should also lead us to understand that since every reading of a text is a rewriting of it, then every translation in a sense is a new reading and a new rewriting that is influenced by the factors of time and place (ibid., p. 2455).Kuleli (2014) investigates intertextual allusions from a literary point of view and evaluates their translations as well.To him, intertextuality must not be confined to literature analysis only; rather, it can also be applied to translation analysis.A skilful translator should be able to deliver satisfaction to the target language audience, as same as that which the source culture readers obtain from the text (ibid., p. 212).Thus, for an embedded message such as allusion in a source text, the translator should sanction creating a similar gap in the target language, thereby forcing the target language readership to try to find the allusion (ibid., p. 212).This in turn would enable them to obtain as much pleasure as possible from the translated text (ibid., p. 212).Zhang and Zhao (2015) addresses the effect of intertextual elements, stressing the point that ignoring the translator's subjectivity and creativity would put him/her in an awkward position in translation, whereas the theory of intertextuality drives the translation community to re-define the translator's role (ibid., p. 158).In a study that attempts to make an initial quest for a relationship between intertextuality and ideology, Sanatifar (2015) discusses some potential difficulties that translators may face in the rendition of intertextual references in the context of political speech.The study also attempts to account for the causes that may give rise to mistranslation in this context, and it offers a number of concrete guidelines for a more efficient and effective translation of intertextual references in political speech.

Methodology
All selected examples are authentic news-headlines that were taken from different media outlets, i.e., from various electronic news agencies' websites that will be used to validate the basic premise of the study.Needless to say that the type of vertical/manifest intertextuality is made through direct quotation in the linearized version of the text referred to.It should also be pointed out that Picthall's ([1930] 2015) The Meaning of the Glorious Qur'an: Explanatory Translation will be used for the Qur'anic elements/verses figuring in the selected examples.The aim for having such a kind of translation is twofold: to give the reader the flavor of religious translation, and to act as a starting point for the ensuing discussion.
For the purposes of analyzing the obtained data, the present study specifically draws on intertextual relations that can be captured under Kristeva's (1980) concept vertical intertextuality, andFairclough's (1992a;1992b& 1995 ) manifest intertextuality, as these are two different labels to describe the most predominant type of intertextual relations.The study also draws on Derrida's (1977) dichotomy iterability/citationality and Bakhtin's concept (1986) double voicing or re-accentuation.Indeed, this is the theoretical scaffolding that this study will depend on.Iterability is concerned with the general repetition of texts across different contexts, whereas citationality is concerned with the idea that when a text is employed in a new context, over attention or special focus is given to the context from which such a text was taken.As far as double voicing or re-accentuation is involved, Bakhtin (1986, p. 79-80) asserts that texts may not only borrow elements or conventions from other texts, but may also "double voice" or "re-accentuate" them by, for instance, making reference to them ironically, parodically or really reverently.
Thus, the intertextual reference in our case can be viewed as involving fairly dynamic concepts, culled from their original milieu, i.e., the Qur'an, and used in a 'mainfest' and/or 'vertical' manner.This crucial component of intertextual practice can be indissolubly linked to Derrida's (1977) iterability and citationality, and Bakhtin's (1986) double voicing or re-accentuation, which are particularly operative in Qur'an-related intertextuality, as the Qur'an is a sacred document that is always given a special focus and an utmost attention by Muslims, and to which reference is made reverently.

Discussion
As indicated before, the current investigation advocates that Qur'an-related intertextuality is an intractable translation issue, and so maintaining this particular level in Arabic-into-English translation is a mammal task.Before any meaningful discussion takes place, it is useful to remind here that the kind of Qur'anic elements employed in MSA journalistic texts will serve as instances to demonstrate the intricacy of translating Qur'an-related intertextuality.To give a concrete sense of how Qur'an-related intertextuality works in the context of contemporary media language, let us take examples.The configuration that will be followed here is that the Qur'anic element figuring in any given news-headline plus its corresponding translation (i.e.Pickthall's translation) will be underlined.However, the rest of the translation, i.e., the non-Qur'anic part will be mine, then this will be followed by a discussion.Let us now consider the first bunch of examples: ‫عروشها‬ ‫على‬ ‫خاوية‬ ‫القاهرة‬ ‫فنادق‬ : ‫ستريت‬ ‫وول‬ )1( Wall Street: Cairo's Hotels are (now) all ruined on their trellises (Pickthall 2015, p. 91).
The underlined linguistic chunk in the examples above (1-3), i.e., ‫ةها‬ ‫عروشة‬ ‫ةى‬ ‫علة‬ ‫ةة‬ ‫خاوية‬ is a semantically-loaded Qur'anic element that cranks up a vivid vertical intertextual relation between this text and the sacred text, or the natural habitat from which this Qur'anic element was originally culled.In Arabic, the expression ‫ةة‬ ‫خاوية‬ ‫ةها‬ ‫عروشة‬ ‫ةى‬ ‫علة‬ is used quite a lot both formally and informally as to label any given place with a great deal of dysfunctionality, stagnation, or sometimes, when such a place is deserted and at a standstill.The iterability of this Qur'anic chunk cannot be understood without looking into its citationality.Indeed, the expression ‫ةةها‬ ‫عروشة‬ ‫ةةى‬ ‫علة‬ ‫ةةة‬ ‫خاوية‬ appeals intertextually to three independent Qur'anic places or contexts, each of which presents either a didactic story or a didactic lesson.The first context is provided in Surah 18 Al-Kahf/ Verse 42: And his fruit was beset (with destruction).Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord! (Pickthall, 2015, p. 91) The above Qur'anic context provides the Qur'anic famous story of two men or two brothers: one is a believer and the other is a disbeliever.The believer was poor, whereas his brother, the disbeliever, was rich, as he had two big gardens that are described in detail in the Qur'an.These gardens contain vine trees; they are surrounded by palm trees; streams and rivers are cutting through them; and, they provide fabulous greenery sceneries.Later, the disbeliever becomes mean and arrogant, as he starts looking down at his brother, who, in turn, warned him against the way he is acting, as this is quite displeasing to God.The poor man also explained to his brother that God gave him all of these riches, as he loves him, and so he should believe in the Day of Judgment.The disbeliever turned a deaf ear to his brother and one morning he woke up to the catastrophic news that his gardens were devoured by fire, and that they were completely destroyed, i.e., when it was all ruined on its trellises.The second Qur'anic context is provided in Surah 2 Al-Baqara / Verse 259: Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death?And Allah made him die a hundred years, then brought him back to life.He said: How long hast thou tarried?(The man) said: I have tarried a day or part of a day.(He) said: Nay, but thou hast tarried for a hundred years.Just look at thy food and drink which have rotted!Look at thine ass!And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh!And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things.(Pickthall 2015, p. 13).
According to this context, another well-known Qur'anic story is given: a man passes by a town thought to be Jerusalem (according to the vast majority of Qur'an exegetes), which he finds in complete destruction.It is believed that ‫ةر‬ ‫ة‬ ‫نص‬ ‫ةذ‬ ‫نبوخة‬ (i.e.Nebuchadnezzar II) is the one who destroyed Jerusalem in bid to defeat the Israelites, who had rebelled against their king and killed him, as the king had given the Babylonians hostages.The hostages were then killed and Nebuchadnezzar II made his way to Jerusalem.He ravaged the town and flattened its houses, i.e., a township which had fallen into utter ruin.God makes this man dies for a hundred years, then God brings him back to life as to enable him to see that everything has changed and that the town has been re-built and restored.God gives this man some pieces of water-tight evidence as to prove to him that he died for a hundred years, such as the bones of his donkey and the rotten food and stuff that he had with him before entering the one-hundred hibernation stage.The third and last Qur'anic context can be found in Surah 22 Al-Haj / Verse 45: How many a township have We destroyed while it was sinful, so that it lieth (to this day) in, and (how many) a deserted well and lofty tower!(Pickthall 2015, p. 105).
In this Qur'anic context, God addresses prophet Mohammed by saying to him that We (i.e.God) have wrecked many sinful towns.These are sinful towns as they diverted from the path of God, a mischievous act that angered their Lord, who, after giving them the chances to repent, has decided to destroy them and so their towns lieth (to this day) in.
Translationally speaking, it is quite obvious that the Qur'anic expression ‫ةها‬ ‫عروشة‬ ‫ةى‬ ‫علة‬ ‫ةة‬ ‫خاوية‬ forges a complex intertextual relationship, owing to the fact that it unfolds three different texts that cannot be captured in one lexicographical equivalence in the TL.In other words, this is a tripartite intertextual relationship that presents the translator with the challenging task of communicating it over to the TL.Another aspect that may further complicate the job of the translator is the fact that this religious discourse is part of the formal register of MSA, whereas it is not part of the formal register in English.Thus, keeping the source language (henceforth SL) religious tone and register can be 'intoxicating' to the target language (henceforth TL) As a result, Pickthall's translations: when (now) it was all ruined on its trellises, a township which had fallen into utter ruin, and so that it lieth (to this day) in may not be good options, as these sound too odd in English.So, with this additional lingua-cultural difference, translators may find themselves in an awkward position to get a tight grip on such a cultural-intertextual complexity.
No matter what translation strategy that translators may opt for, translation loss is inevitable.Given the registral difference between Arabic and English, the first translational procedure should involve bridging such a registral rift in the TL version, simply by attempting to provide a communicative or functional translation.Based on this, the problem would be partly resolved, i.e., the problem would be resolved only register-wise, but there will remain the focal issue, the intertextual meaning.In the three examples above (1-3), a possible communicative translation for ‫ةها‬ ‫عروشة‬ ‫ةى‬ ‫علة‬ ‫ةة‬ ‫خاوية‬ that may resonate well in the TL may be in tatters or figuratively moth-eaten: (1) Wall Street: Cairo's Hotels are in tatters/ moth-eaten (2) A Spanish Report: Iraq's Hospitals are in tatters/ moth-eaten.
It can be said that the translation options in tatters and moth-eaten may resolve the problem register-wise, but these are bound up to obliterate the Qur'an-related meaning or the tripartite intertextuality induced by .As a consequence, another translational procedure is required as to maintain the intertextual level.Indeed, a tripartite intertextual relationship like this is likely to give rise to a very complex Qur'an-related intertextuality for which a synthetic approach incorporating gist translation and paratextual action (henceforth gist-paratextual) can be proposed in this context.According to this approach, translators can wrap up this three-strata context, i.e. translators can make a laconic summary of this three-strata context, and then, present it in a footnote or end-note.The latter procedure is what we term paratextual action, i.e., to take a paratextual action such as footnoting, end-noting or annotating, etc.. Indeed, relegating the tripartite intertexual relationship to an inferior position, i.e., to a paratextual position should be looked at positively since such a procedure can enable translators to avoid producing very enlarged translations, as for spatial limitations, it would be quite difficult to include the nitty-gritty of such three lengthy intertextual contexts within the body of the TL copy.
However, it all depends on the skopos (i.e.purpose/aim/function and targeted audience) of translation, as in certain contexts, translators may be allowed to enlarge the TLT to great extents.Thus, the translation commissioner has got the final say on this issue.On the assumption that having a fairly enlarged translation is sanctioned, translators may have, at their disposal, another tenable solution, i.e., another synthetic approach which involves the merger of gist translation and exegetical translation (henceforth gistexegetical).The former, as it has just been indicated, has to do with producing a laconic summary, whereas the latter is a kind of extended translation allowing a complex meaning of any given lexical item or expression to be explained at length in the body of the TL version.In short, exegetical translation is a procedure that would enable translators to incorporate their gist translation within the body of the TLT.The merit of the latter synthetic approach (i.e.gist-exegetical) is that any given intertextual level of meaning would be invariantly kept within the TL version, i.e., it would be given the same prominence as that of the SLT, and so, the SLT and TLT can be said to stand on equal footing, without the prospect of relegating any aspect of meaning to an inferior paratextual position.In a nutshell, the skopos of translation can be a main factor that can assist translators in determining which of these two synthetic approaches to operationalize.The underlined linguistic stretch ‫ةق‬ ‫الحة‬ ‫ةص‬ ‫حصة‬ ‫اآلن‬ (i.e.Now the truth is out) in the examples above (4-6) is a foreign-scriptural element that gives rise to a manifest rich Qur'an-based intertextuality that may present an uphill translation task.Basically, this Qur'anic signifier is also used formally in MSA, and to a lesser extent, informally as simply to mean that the entire truth has surfaced up and has become so well-known to everyone.The Arabic verb ‫ةحص‬ ‫حصة‬ means to know something for sure and beyond any reasonable doubt, or when something is known or figured out in an unquestionable manner.Indeed, the only word that collocates with the verb ‫ةحص‬ ‫حصة‬ in Arabic is the noun ‫ةق‬ ‫الحة‬ (i.e. the truth), a collocational primacy which yields textual potentation.The iterability of this Qur'anic expression in formal MSA has a semantic and cultural significance that cannot be captured without examining the context where it figures in.Thus, citationalitywise, the exact Qur'anic context can be found in Surah 12 Yusuf/ Verse 51: He (the king) (then sent for those women and) said: What happened when ye asked an evil act of Joseph?They answered : Allah Blameless!We know no evil of him.Said the wife of the ruler: Now the truth is out.I asked of him an evil act, and he is surely of the truthful.(Pickthall 2015, p. 73).
The foreign-scriptural text and context in the examples above (4-6) indicate that the expression ‫ةص‬ ‫حصة‬ ‫اآلن‬ ‫ةق‬ ‫الحة‬ encapsulates a very well-known and significant Qur'anic story that should be unfolded here.This is the story of prophet Yusuf (i.e.Joseph) with the wife of the Governor of Egypt, al-Aziz ‫ةز(‬ ‫.)العزية‬ Indeed, this is a very famous story that the Holy Qur'an depicts in a fabulous and enchanting manner and that every Muslim is familiar with.Given the fact this is a very detailed and long story, and for spatial limitations, the story cannot be fleshed out here.However, the reader can consult Surah 12 Yusuf that is devoted for this story.
As far as translating the foreign text above is concerned, it is conspicuous that the expression ‫ةق‬ ‫الحة‬ ‫ةص‬ ‫حصة‬ ‫اآلن‬ constitutes the thorniest constituent in the example, as it offers a complex foreign intertext that ought to be retained in the target language text (henceforth TLT).Indeed, the three-word structure (i.e.‫ةق‬ ‫الحة‬ ‫ةص‬ ‫حصة‬ ‫)اآلن‬ stands for a lengthy story that presents a semantic richness as well as a robust mode of expression.On this basis, a semantic equivalence for ‫ةق‬ ‫الحة‬ ‫حصةص‬ ‫اآلن‬ such as the truth is known, or the truth is shining now can 'purge' the TLT from the abnormal religious register originating from the SL, thereby restricting, to a large extent, the translation loss to the intertextual level.In other words, what is needed is a translation that can double voice or re-accentuate this Qur'anic story in an TL version that is devoid of the upsetting SL religious discourse.Given the fact that this is a very informative context, which gives rise to a case of heightened Qur'an-dervied intertextuality, both approaches, the gist-paratextual as well as the gistexegetical can be used in parallel.However, the gist-paratextual approach does seem to be more tenable and reliable than the other: the entire story of prophet Yusuf (in other words, Joseph) with the wife of the Governor of Egypt, al-Aziz ‫ةةز(‬ ‫)العزية‬ can be wrapped up and inserted in a paratextual tactic such as footnoting, and so it can communicate over to the TL audience the significance and value of the foreign intertext ( ‫الحق‬ ‫حصص‬ ‫)اآلن‬ .
The underlined Qur'anic segment ‫ةس‬ ‫بخة‬ ‫ةثمن‬ ‫بة‬ (i.e. for a low price) in the examples above (7-9) is associated with a vertical Qur'an-related intertextuality that is extricably bound up to offer a conceptual density that may not be easy to negotiate to the TL.In fact, this segment entertains a high degree of currency and frequency of use in MSA, i.e., it entertains a high degree of iterability.It literally means at a very cheap price.As far as citationality is concerned, this particular linguistic sequence shares the same Qur'anic context and/or story of the previous example (i.e.‫ةق‬ ‫الحة‬ ‫ةص‬ ‫حصة‬ ‫)اآلن‬ given in Surah 12 Yusuf.Needless to say, thus, that there is no need to spell out such a presumably well-known context, and so, the analysis will jump directly to discuss the above examples (7-9).Yet, a mere mention of the verse where this specific Qur'anic sequence (i.e.‫بخس‬ ‫)بثمن‬ emerges in the Surah is deemed necessary here: And they sold him for a low price, a number of silver coins; and they attached no value to him (Pickthall 2015, p. 71).
In reference to the story of prophet Yusuf, the most illuminating thread within such a context is that after the caravan of merchants had salvaged Yusuf from the well, and after reaching Egypt, they sold him to the slave-traders for a low price, i.e., for a few silver coins.Of utmost importance in this thread is the sequence ‫بخس‬ ‫بثمن‬ (i.e. for a low price).
In example 7 above, the news-headline is about the Green Zone (a common label used for the International Zone of Baghdad), where mansions are sold for a very cheap price (i.e.‫بخةةس‬ ‫)بةةثمن‬ through affordable mortgages, while example 8 is a news-headline pertinent to a Shia religious authority, Mr. Al-Sarkhi Al-Husni, who delivered a sermon on the occasion of Eid Ramadan in which he stated that they (i.e. the Shia Muslims) do not sell their freedoms for a very cheap price (i.e.‫ةس‬ ‫بخة‬ ‫ةثمن‬ ‫.)بة‬The last example 9 is also a news-headline for an article that talks about Mr. Abdullah Al-Senussi, a Libyan national who was Head of Libyan Military Intelligence and brother-in-law of Colonel Muammar Gaddafi.Known as Gaddafi's 'Black Box', Al-Senussi is notoriously known for having blood-stained hands since the 1970s.In 2012, Al-Senussi fled the country (i.e.Libya), but was arrested at Nouakchott airport in Mauritania, and the Libyan government instantly requested his extradition.Six months later, the Mauritanian government extradited Al-Senussi to the Libyan authorities, and he was sentenced to death for atrocities he allegedly committed during the reign of Gaddafi.The author of this particular article is a Mauritani national, who bitterly slams his government for extraditing Al-Senussi, and accusing it of accepting to negotiate a dirty deal with the Libyan warring factions, which resulted in extraditing Al-Senussi; or rather, which resulted in selling him for a very cheap price (i.e.‫بخس‬ ‫.)بثمن‬ In as much as the translation of ‫ةس‬ ‫بخة‬ ‫ةثمن‬ ‫بة‬ is concerned, it can be said that Pickthall's translation happen to be an idiomatic one, free of the tracings of the religious discourse that can produce an odd register in English.Consequently, in this specific foreign intertext, translators would not have to worry about the registeral problem if they were to adopt Pickthall's translation.Equally important is the proposed TL counterpart for a very cheap price which may sound a better idiomatic translation option, as the word ‫ةس‬ ‫بخة‬ in Arabic signifies a sharp sense of under-evaluation and/or worthlessness, and so, it means not only low; rather, very low or very cheap.Clearly, neither the option for a low price nor for a very low/cheap price seems to resolve the problem once and for all, as translators would remain grappling with maintain the intertextual level represented in the long story of Yusuf, as it is a crucial layer of meaning.
Since this example belongs to the same context of the previous one ‫الحةةق(‬ ‫حصةةص‬ ‫,)اآلن‬ i.e., since this is another clear case of heightened Qur'an-related intertextuality, the same solutions can be offered here, i.e., Surah Al-Kahf 18, verses 9-26.After a brief opening of Surah Al-Kahf, the story of The People of the Cave is narrated in a manner that exhibits how firm faith can reflect positively on believers, as it would engulf them with comfort and inner peace.According to Surah Al-Kahf, a number of young men, who believed in God (i.e., a number of believers) were living in a certain pagan community, where the king would execute anyone who worships anything other than the idols they had.This repression propelled the young men to seek refuge in a cave.The Qur'an also mentions that a dog was accompanying those believers.After that God makes them sleep for 309 lunar years, and when they were made to wake up, they find that the entire world has changed and the community they had fled is no longer a pagan one.
The number of the cave-sleepers is not known for sure, as it is not specified in the Surah.However, the Qur'an reports that there were two clashing groups who were trying to know their exact number: "(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth" (Al-Kahf 18/22;Pickthall, 2015, p. 90).At this juncture, the Qur'an employs ‫بالغيةةب‬ ‫ةا‬ ‫رجمة‬ to mean that both groups were guessing at random for something that is pre-science or that is totally hidden or unknown.Thus, the pragmatic bottom-line of ‫ةب‬ ‫بالغية‬ ‫ةا‬ ‫رجمة‬ is to put an end to the ongoing process of the futile guessing the two groups were engaged in, as this is God's knowledge.This may account for the reason why MSA employs this Qur'anic expression so heavily whenever there is a situation that is fraught with absolute ambiguity, or when a person does not have the faintest idea about a something or about doing something, and instead, things are performed by going in all directions, and by going in endless loops.
The examples above (13-15) come to re-accentuate the use of ‫بالغيةةب‬ ‫رجمةةا‬ in the manner just indicated.
Example 13 is a news-headline that was taken from a Moroccan electronic news website, where the author harshly criticizes his government for the poor planning; rather, for not having the explicit knowledge, nor the skill to produce the needed economic forecast, and that the government does this through making guesses and through going in all directions.In other words, this is a ‫ةب‬ ‫بالغية‬ ‫رجمةا‬ case.The second example 14 is a news-headline for an article that talks about an attempt to assassinate the Wali (i.e.Governor) of North Darfur, Mr. Osman Kuber.The author of the article argues that such an attempt was known to him and to his colleagues, i.e., 'the battalion' of writers and columnists who belong to the same news agency, and who together warned against such an expected attempt.In other words, the author tries to make the point that such an assassination attempt was not a ‫ةب‬ ‫بالغية‬ ‫ةا‬ ‫رجمة‬ case, i.e., it was not guessing-at-random attempt.as they (i.e. the author himself and his colleagues) had some bits and pieces of information which enabled them to make an informed conjecturing.The last example 15 is a title for an article that was posted on an Iraqi political website, where the author contends that at present time there are no reliable sources in Iraq that can enable obtaining the required data for making a reliable thorough census, and the fact that Iraq's population is 34 billion is a ‫ةب‬ ‫بالغية‬ ‫ةا‬ ‫رجمة‬ case, i.e., this is not a true figure, as nobody knows how the Iraqi government obtained it, i.e., this is a guessing-at-random census.
This linguistic usage of ‫ةب‬ ‫بالغية‬ ‫ةا‬ ‫رجمة‬ can be easily translated into the TL as making guesses, or guessing at random.Indeed, Pickthall's translation, guessing at random used in the examples (13-15) appears to be a convenient lexicographical equivalence that can keep the textual essence, but not the intertextual one.In other terms, Picthall's translation does seem to be conversant with the normal register of modern English, with no misgivings about the registral difference.However, neither the choice to make guesses nor Pickthall's guessing at random can establish an analogous receiving intertext, as such translational choices do not touch on the cultural significance and value of this story, i.e., the story of The People of the Cave that lie just underneath the surface of ‫ةب‬ ‫بالغية‬ ‫ةا‬ ‫رجمة‬ .Apparently, such non-saturatable Qur'an-related intertextuality call for pondering our proposed synthetic approaches, i.e., the gist-paratextual approach or the gistexegetical approach exegetical, which can be used in tandem, unless the skopos of translation is figured out.To reiterate, translation is an intentional communicative act, and a critical understanding of its skopos can help the translators in deciding on which synthetic approach to resort to, or even about which other appropriate translational procedures to take.Indeed, the skopos of translation can transform translators into TL authors, who are released from the sort of limitations and constraints imposed on them by a flawed understanding of the concept of faithfulness or loyalty to the SLT, and who can free themselves from the exigencies of equivalence.

Conclusion
The primary concern of this study has been with how Qur'anic discourse is intertextually called upon by actual elements of such a sacred text, and with how such foreign-scriptural formulations or intertexts should be dealt with from a translational point of view.The tide of the foregoing discussion has attempted to examine the difficulties and problems associated with translating into English Qur'an-related intertextuality, featuring in MSA in general, and in the headlines featuring in news agencies' websites in particular.The study draws on Derrida's (1977) dichotomy iterability/citationality, Kristeva's (1980) vertical intertextuality, Fairclough's (1992a;1992b;1995& 2011) manifest intertextuality, and Bakhtin's (1986) ) double voicing or re-accentuation to support the premise that Qur'an-related intertextuality can be viewed as an enriching interlingual communicative act that is conducive of conceptual densities that entail 'mobilizing' the translation strategies that can assist in building intertextual relations pertaining to the form and theme of the foreign text.This premise is accentuated by Venuti's (2009, p. 157) view that "intertextuality enables and complicates translation, preventing it from being an untroubled communication and opening the translated text to interpretive possibilities that vary with cultural constituencies in the receiving situation".
To resolve the translation problems arising from Qur'an-related intertextuality', the study proposes two synthetic approaches: the gist-paratextual approach and the gist-exegetical approach.These two approaches propose three techniques viz.gist translation (cf. Dickens et al., 2002), exegetical translation (cf. Dickens et al., 2002), and paratextual action.Gist translation is concerned with giving translators the choice of wrapping up any given lengthy, detailed, or semantically-loaded text in the form of a synoptic account or laconic summary, whereas, exegetical translation, a form of extended translation, goes in the opposite directionality, as it is concerned with allowing translators to explain within the body of the TLT any complex meaning of any given lexical item or expression.Paratextual action is concerned with relegating any textual material to an inferior position, i.e., to a paratextual position through taking a paratextual action, such as footnoting, end-noting, annotating, etc.
In a nutshell, the gist-paratextual approach subsumes producing a gist translation, then relegating it to a paratextual position in the TLT, whereas the gist-exegetical approach, involves producing a gist translation, then incorporating it within the body of the TLT.Thus, the former approach is associated with giving cases of conceptual density an inferior position in the TLT, whereas the latter is associated with giving such cases a prominence in the TLT.Preference, however, is for the gist-paratextual approach, as it can enable smooth communication to take place, compared with the gist-exegetical one, which is likely to engender enlarged translations that may derail from normal patterns of linguistic use.Indeed, preference for this particular conclusion and/or approach concurs with Federici's (2007) perspective that "the translator can decide to add a glossary or to insert footnotes in order to highlight those intertextual references which are not so clear for the target reader (ibid, p. 153)", and with Neubert and Shreve's view (1992, pp. 117-123) that the translator ought to "mediate" effectively between the textual and communicative conventions of the ST and TT languages, i.e., the intertextual properties of both the ST and the TT have to be fully grasped, which makes translation "an exercise in cross-cultural and cross-linguistic intertextuality" (ibid., p. 123).
The study also concludes that the skopos of translation is central to the production and reception of intertextuality, and to determining which of the two proposed synthetic approaches to operationalize.The study also stresses that a skopos-driven perspective, which necessitates not only focusing on the purpose and/or function of the SLT, but also which entails giving a special attention and care to the TL readership and the translation-commissioner's expectations and aspirations, would grant translators a remarkable degrees of freedom and flexibility in translation, and would open up new horizons for more adequate translation solutions for most forms of intertextuality.In other words, the study attempts to accentuate the fact that the skopos of translation can release the translators from the kind of limitations and constraints imposed on them by a narrow-minded understanding of the concept of faithfulness or loyalty to the SLT, i.e., the skopos can free the translators from the exigencies of equivalence.This conclusion is supported by Farahzad's (2009, pp. 127-130) viewpoint that the relationship between what she calls "prototext" and its subsequent "metatexts" is not one of equivalence, but may be accounted for through intertextuality: "metatexts", she argues, makes the conventional ideas of "equivalence", "source text" and "target text" invalid.
Registral difference between Arabic and English has also been found to provide additional translational turbulences, as Arabic religious discourse is infused with the normal or formal register of MSA, whereas, it is 'abnormal' or 'intoxicating' in the formal register of English.This conclusion is substantiated by Farghal (1993Farghal ( & 1995)).As a corollary, the study suggests that bridging the registral rift, or rather 'purging' the TL version from the SL religious discourse should be the first translational procedure to be taken, before engaging in the painstaking process of rendering the foreign intertextual aspects of meaning.Finally, the study shows that the Holy Qur'an proved to be a virtual breeding ground for textual dynamism and potentiation, as any text excerpted from the Qur'an can illuminate any other non-sacred texts, not because the Qur'anic discourse is mystifying, eloquent, and inimitable, but because it formulates an empowering language repertoire, or an empowering language inventory, a fact that may account for the heavy employment of Qur'anic elements in MSA.