Traduction et Langues
Volume 25, Numéro 1, Pages 47-68
2026-06-30
Iḥtibāk, Reciprocal Ellipsis, In The Qur’an: A Comparative Rhetorical And Translation Study
Authors : Aljahsh Muhammad .
Abstract
Iḥtibāk, commonly rendered as reciprocal ellipsis, denotes a rhetorical structure in which corresponding elements are omitted from two related expressions, each omitted component being recoverable from its counterpart in the text. In Qur’anic discourse, iḥtibāk combines concision with precision and produces a controlled movement of meaning between explicit expression and readerly inference. Although classical Arabic rhetoricians and exegetes examined this device in detail, its treatment in English translations of the Qur’an has received limited scholarly attention, particularly with regard to implied meaning, inferential processing, and the theory of naẓm. This article investigates iḥtibāk through a comparative rhetorical and translation-oriented approach. It begins with al-Zarkashī’s formulation of al-ḥadhf al-muqābalī and then traces subsequent discussions in al-Suyūṭī and al-Biqāʿī. This theoretical grounding clarifies the technical meaning of the concept and distinguishes iḥtibāk from ordinary ellipsis. The study subsequently classifies selected Qur’anic examples according to the semantic relations linking stated and omitted elements, including contrast, correspondence, causality, and contextual implication. These examples are then analysed in five English translations of the Qur’an: Abdel Haleem, Yusuf Ali, Hilali-Khan, Pickthall, and Asad. The analysis demonstrates that iḥtibāk is not a merely accidental omission of wording but a purposeful rhetorical arrangement that contributes to the construction of meaning. The translations examined vary considerably: some preserve the compactness of the Arabic where English allows, others explicate the implied meaning, some adopt a tafsīr-oriented expansion, and others rely on notes to guide interpretation. The article concludes that translating iḥtibāk requires careful attention to the relationship between form and meaning in the Qur’anic text. Translators must therefore decide whether to preserve the elliptical structure, explicate it, or combine both procedures. The study calls for Qur’an translation approaches that more systematically account for rhetorical structure and the role of inference in completing meaning.
Keywords
Iḥtibāk; Reciprocal ellipsis; Qur’anic rhetoric; Balāghah; Qur’an Translation, Naẓm; Exegesis
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