BIBLICAL AND QUR’ANIC DISCOURSAL SHIFTS: GENERATING FREE MODES OF SPEECH AND THOUGHT PRESENTATION VIA ‘ILTIFAT’. Prof. Riyadh

Prof. Riyadh T. K. Al-Ameedi 1 and Sadiq M.K. Al Shamiri 2 . 1. (Ph.D.)University of Babylon, College of Education for Human Sciences, Dept. Of English. 2. (Ph.D. Candidate)University of Babylon, College of Education for Human Sciences, Dept. Of English. ...................................................................................................................... Manuscript Info Abstract ......................... ........................................................................ Manuscript History


Free Modes of Speech and Thought Presentation in Arabic:-
To the researchers" best knowledge, Arab scholars, grammarians and rhetoricians, whether early or contemporary, have identified only the direct and indirect forms of speech presentation under the concept of ‫اٌمٛي‬ ‫ؽىب٠خ‬ "reported speech". These are called ‫ٌفع‬ ‫,ؽىب٠خ‬ and ‫ِؼٕٝ‬ ‫,ؽىب٠خ‬ respectively. However, they are aware of the existence of most of the modes of speech presentation. They discuss these modes under different grammatical and rhetorical labels. Discussions of omitted reporting clauses of ‫اٌمٛي‬ ‫ؽىب٠خ‬ "reported speech" construction are not uncommon as they are considered as types of ellipsis.
According to ‫اٌغشعبٟٔ‬ d. 471 A.H. (1978:112), Arabic generally tends to adopt "ellipsis" when it is appropriate to achieve eloquence because ellipsis is effective in producing concise speech and focusing meaning. Ellipsis ultimately aids the addressee concentrating on particular elements within the clause structure. Similarly, ‫٘شبَ‬ ‫اثٓ‬ d. "Thus Abraham along with Ishmael laid the foundations for the House: "our Lord, accept this from us! Indeed You are the Alert, the Aware!"" (Irving, 2011:20). Contemporarily, ‫اٌؾّٛص‬ (1984:587-95) suggests that the main purposes of using such type of ellipsis are rhetorical and contextual; it is employed in points of stylistic shifts from the discourse of ‫اٌغ١جخ‬ "absentee" to that of ‫اٌخطبة‬ "addressing", or from ‫اٌزىٍُ‬ "speaking" to ‫اٌخطبة‬ "addressing". This aspect is called in Arabic rhetoric ‫'االٌزفبد'‬ 'aliltifat', and has already been referred to by ‫اٌغٛاسٞ‬ (1974:39), who considers such ellipsis as a type of ‫اٌزفبد‬ "shift", which is that change of speech from narration to reporting, or the reverse. The shift may be from ‫ا٤ٔشبء‬ "constative" to ‫اٌخجش‬ "performative", or the reverse. He (ibid) puts it in the following way: ‫اٌٝ‬ ‫اٌخطبة‬ ِٓ ‫اٌىالَ‬ ‫ف١ٗ‬ ‫٠ٕزمً‬ ‫اٌزفبد‬ ٛ٘ٚ ‫ثبالٌزفبد,‬ ‫اٌجالغخ‬ ‫أً٘‬ ‫ػٕذ‬ ‫٠ؼشف‬ ‫ِّب‬ ‫ػشة‬ ‫أٔٗ‬ ‫ا٤عٍٛة‬ ‫٘زا‬ ‫فٟ‬ ‫٠الؽع‬ ‫ِب‬ ‫أُ٘‬ ِٓ َّ ‫ٌٚؼً‬ ‫اٌخجش.‬ ‫اٌٝ‬ ‫اإلٔشبء‬ ِٓ ‫أٚ‬ ‫اإلٔشبء‬ ‫اٌٝ‬ ‫اٌخجش‬ ِٓ ‫٠ٕزمً‬ ‫أٚ‬ ‫اٌخطبة‬ ‫اٌٝ‬ ‫اٌغ١جخ‬ ِٓ ‫أٚ‬ ‫اٌغ١جخ‬ "Perhaps the most important noticeable thing concerning this style is that it is a sort of what is called by rhetoricians "al-iltifat", which is a process by which the speech shifts from addressing discourse into the absentee or the reverse of this, or a shift from constative into performative or the reverse of this." However, most Arab scholars limit the discussion of the aspect of "al-iltifat" to pronouns shifts; they seldom refer to shifts between constatives and performatives. Similarly, functions of the aspect of shift have not been systematically characterized either. Accordingly, to the researchers" best knowledge, this could be a modest attempt to characterize the free types of speech and thought presentation according to the Arabic rhetoric perspective of "al-iltifat" "discoursal shift".

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The Arabic Theory of Al-iltifat 'Discoursal Shift':-Lexically, the term ‫اٌزفبد‬ "iltifat" is derived from the verbal form ‫ذَ‬ َ ‫ف‬ َ ٌ "lafata', which may be used as a transitive phrasal verb َْٓ ‫ػ‬ ‫ذَ‬ َ ‫ف‬ َ ٌ, to mean "to turn one"s face off from looking at somebody or something into another direction". The term iltifat is used more generally to refer to that sudden abandonment of doing something (see ‫ِٕظٛس‬ ‫اثٓ‬ d. As a rhetorical term, the concept iltifat is defined by ‫ِطٍٛة‬ (1987:294) as in the following: ‫ثطش٠ك‬ ‫اٌّؼٕٝ‬ ‫رٌه‬ ‫ػٓ‬ ‫اٌزؼج١ش‬ ‫ثؼذ‬ , ‫ٚاٌغ١جخ‬ ‫ٚاٌخطبة‬ ‫اٌزىٍُ‬ :ٟ٘ ‫اٌزٟ‬ ‫اٌضالس‬ ‫اٌطشق‬ ِٓ ‫ثطش٠ك‬ ‫ِؼٕٝ‬ ‫ػٓ‬ ‫اٌزؼج١ش‬ ‫اططالؽب:‬ ‫االٌزفبد‬ ‫ا‬ ‫اٌطشق‬ ِٓ ‫آخش‬ ‫اٌغبِغ.‬ ‫ٚ٠زشلجٗ‬ ‫اٌظب٘ش‬ ‫٠مزؼ١ٗ‬ ‫ِب‬ ‫خالف‬ ‫ػٍٝ‬ ‫اٌضبٟٔ‬ ‫اٌزؼج١ش‬ ‫٠ىْٛ‬ ‫أْ‬ ‫ثششؽ‬ ‫ٌضالس‬ "Al-iltifat in terminology is that expressing of meaning by three ways: speaker discourse, addressing discourse, and absentee discourse, after expressing that meaning by a different way from these three ones, providing that the second expression will be deviant from what is apparently required discourse, and from what is anticipated by hearer." According to ‫دسٚ٠ش‬ (2011:7), al-iltifat is one of the rhetorical aspects dealt with by early Arab rhetoricians. It mainly refers to that sudden alternative shift among pronouns, as in from using third person narrative into addressing discourse, or the reverse. The shift may be from addressing discourse into narrative discourse of speaking personal pronouns. Writers employ such shifts mainly in order to gain their readers" involvement and to avoid monotony which may result from keeping to one style.
However, the term ‫االٌزفبد‬ is no longer used to refer to that shift in the use of personal pronouns which ultimately affects the nature of discourse. According to the present study, the man who gave such issue its discoursalflavour is ‫ؽ١بْ‬ ‫اثٓ‬ d.745 A.H. (1999, Vol.1:24) who identifies a new shift which can be considered as pragmatic. He calls it "a shift from declarative into imperative". This type is viewed by the present study as a shift from "constative" into "performative": "SAY: "My Lord has ordered me to play fair. Keep your faces set towards every place of prayer and appeal to Him sincerely; religion belongs to Him. Even as He started you off, so will you return"" (Irving, 2011:153 (1) Shifting from absentee discourse into speaker one and the reverse.He (ibid) calls such shift ‫اٌٝ‬ ‫اٌغ١جخ‬ ِٓ ‫"اٌشعٛع‬ ‫ٌٍغ١جخ"‬ ‫اٌزىٍُ‬ ِٓٚ ‫)3(:اٌزىٍُ‬ "He determined there should be seven heavens [constructed] within two days, and inspired its own order in each heaven. We have beautified the lowest heaven with lamps and a safeguard. Such is the design of the Powerful, the Aware" (Irving, 2011:478).
(2) Telling past events by future forms, and the reverse: "God is the One Who sends the winds to blow the clouds along. We derive them on to a dead land, and revive the earth by means of them after it has died. Such is regeneration" (Irving, 2011:439) "Someday the Trumpet will be blown and startle whoever is in Heaven and whoever is on Earth, except for anyone God may wish. Everyone will come to Him abjectly" (Irving, 2011:384).
‫َّللا‬ ‫ٔظش‬ (2002:144-5), as well, discusses two additional types of such discourse: from ‫اٌخجش‬ "constatives" into ‫ا٤ٔشبء‬ "performatives", and the reverse of this. Although she did not call them pragmatic, they are clearly so. As such, the present study prefers the term discoursal shift, which is hoped to appropriately label such language aspect.

Discourasal Shift Perspectives in Arabic Rhetoric:-
In the history of Arabic rhetoric, two main fields have been concerned with discoursal shift: ‫اٌّؼبٟٔ‬ ‫ػٍُ‬ "The Science of Meaning", and ‫اٌجذ٠غ‬ ‫ػٍُ‬ "The Science of Beautiful Speech". According to ‫اٌضِخششٞ‬ d. 538 A.H. (2001:Vol.1:56), shifts form absentee into addressee, those from addressee to absentee, and the like, are natural phenomena in Arabic literature even before Islam, as in the following lines by Imru-alqayis: (5) ‫هَ‬ According to ‫ؽ١بْ‬ ‫اثٓ‬ , in ‫دسٚ٠ش‬ (2011:18), the first line opens with addressing discourse, the second shifts into absentee, and the third shifts into speaker discourse. The same shift and others are used in the Qur"an: The aspect of discoursal shift is called by ‫اٌ١بصعٟ‬ (1945:83) ‫اٌظب٘ش"‬ ‫ِمزؼٝ‬ ‫ػٓ‬ ‫,"اٌؼذٚي‬ "shift from what is apparently required [style]" whose main purpose is to hold the reader"s attention.
‫دسٚ٠ش‬ (2011:249-50) states that most of Arab scholars consider ‫االٌزفبد‬ "discoursal shift" as an aspect which belongs to the Science of Beautiful Speech, hence it is viewed as ‫أعٍٛثٟ"‬ ‫,"رض٠١ٓ‬ "stylistic (aesthetic) modification, or manipulation". However, he (ibid) adopts the opinion of ‫اٌغىبوٟ‬ , who considers this aspect to belong to the Science of Meaning. This aspect is employed to achieve some intended meanings; when the shift is into addressing discourse, it is often intended to present the addressee to praise or rebuke him, and the like. Shifting into absentee discourse is often intended to present the absent person to praise or glorify him. He (ibid) believes that this aspect reflects the inimitable nature of the Qur"anic discourse.
It is noticed that Arab rhetoricians have not limited the process of discoursal shift to that between adjacent sentences; a large stretch of texts of a Qur"anic Sura may adopt one discourse, then a sudden shift happens, as in the Opening Sura, which opens with four texts of absentee discourse, then shifts into addressing discourse. It is also noticed that this aspect of discoursal shifts has been considered by Arabic Rhetoric apart from discussions of ‫اٌمٛي‬ ‫ؽىب٠خ‬ "reported speech" perspectives. It seems that scholars have not been willing to discuss what they consider as grammar issues in rhetoric (similarly, grammarians have not referred to such shifts). Moreover, rhetoricians, whether early or contemporary have not referred to the possible effects of such discoursal shifts in generating what is called in modern terms free types of speech and thought presentation. Even when they identify some instances of such shifts that occasionally include reported speeches or thoughts, rhetoricians do not comment on the reported speech. Their efforts have mainly been concentrated on characterizing the shift to be belonging to a particular type, with occasionally some attempts to anticipate their functions.

Types of Discoursal Shift:-
Taking into account that types of discoursal shift are discussed by Arab scholars for other purposes apart from generating free types of reported discourse, each type is initiated by the available discussion offered by Arabic rhetoric, grammar, and interpretations of the Glorious Qur"an. This is done in order to identify the general intended functions of such shifts, and to discuss some misconceptions of those shifts and their meanings. Each section ends with an example of the way in which the shift generates a free type of reported speech. Instead of using the term 717 "pronoun", the study considers the use of first person pronouns as a type of speaking discourse; the use of second person pronouns as addressing discourse; and the use of third person pronouns as a type of absentee discourse.

Shift from Absentee into Addressing Discourse :-
An instance of this type is already referred to above, which is in the Opening Surah of the Glorious Qur"an: " [1] In the name of God, the Mercy-giving the Merciful [2] Praise be to God, Lord of the Universe, [3] the Mercygiving, the Merciful [4] Ruler on the Day of Repayment! [5] You do we worship and You do we call on for help. [6] Guide us along the Straight Road, [7] the road of those whom You have favoured, with whom You are not angry, nor who are lost!" (Irving, 2011:1).
According to ‫اٌخٛئٟ‬ (2003:463), the Opening Surah of the Glorious Qur"an includes discoursal shift; it starts with an absentee discourse until the fifth text where the shift into addressing discourse occurs. The shift is intended to express, in ‫اٌخٛئٟ‬ (ibid)"s words " ‫سث‬ ‫٠ذٞ‬ ‫ث١ٓ‬ ‫ؽبػش‬ ‫فبٌؼجذ‬ ‫ٚ٠خبؽجٗ‬ ‫سثٗ‬ ‫٠ذٞ‬ ‫ث١ٓ‬ ‫اٌؼجذ‬ ‫ؽؼٛس‬ ‫ػٕٗ‬ ‫غبئت‬ ‫غ١ش‬ ٗ , "the attendance of the servant [man] in the presence of his Lord [Almighty Allah]. The servant talks to Him, as he is present, not absent. ‫اٌخٛئٟ‬ (ibid) comments that Almighty Allah glorifies Himself in texts 1 to 4 using third person pronouns, then dictates His servants to recite text 5, that they will not worship or appeal to anyone, but only Him.
The study considers the following Qur"anic text as including a shift from absentee discourse into addressing one, and that shift generates free direct speech: "One day some faces will turn white while other faces will turn black. Those whose faces are blackened [will be asked]; "Did you disbelieve after your [profession of] faith? Taste torment because you have disbelieved!"" (Irving, 2011:63). This is also supported by ‫ؽغٓ‬ (1973:54-5) who states that there are some occasions on which ‫اٌمٛي"‬ ‫"رمذ٠ش‬ "the assumption of the occurrence of saying" is also possible. Cases in which the reporting sentence is elided, where the implicit verb of saying is understood to complete the meaning, as in the above mentioned Qur"anic text. He (ibid) maintains that the omission of the reporting sentence is frequent in Arabic since such clauses can be understood from the surrounding context of ‫اٌمٛي‬ ‫ؽىب٠خ‬ , "reporting speech" which is in the above text " ٚ ‫ٚرغٛد‬ ‫ٚعٖٛ‬ ‫رج١غ‬ َٛ٠ ‫عٖٛ‬ ", "One day some faces will turn white while other faces will turn black". The omitted clause can be "ٌُٙ ‫,"٠مبي‬ "they will be told/asked".
Shift from Absentee into Speaking Discourse :-‫اٌذسٚ٠ش‬ (1988:Vol.2:142) thinks that the following text includes such a shift: (9) " "So their Lord responded to them; "I shall never waste the work of any worker among you, whatever it is a man or woman [..]" (Irving, 2011:76).
However, this Text is considered by the present study as a type of indirect speech (IS). The reporting clause is ْ ُُ ٙ ‫سَث‬ ْ ُُ ٙ َ ٌ ‫بةَ‬ ‫غَ‬ َ ‫ْز‬ ‫بع‬ َ ‫ف‬ , "So their Lord responded to them" while the reported one is , ""I shall never waste the work of any worker among you, whatever it is a man or woman". The reported clause is reported indirectly since it is initiated with the particle َّْ َ ‫أ‬ (see ( ‫,ػ١بد‬ 1988:114); ‫إٌؾبط(‬ d. 338 A.H. , 1977:Vol. 1.:494)).
The following text represents the shift from absentee discourse into speaking discourse in which a free direct speech is generated: 718 "Let the vital organs of those who do not believe in the Hereafter incline towards it, and let them feel satisfied with it and acquire whatever they may be acquiring. Should I crave someone besides God to settle matters? [..]" (Irving, 2011:142).
Shift from Addressing into Absentee Discourse:-‫دسٚ٠ش‬ (2011:168) thinks that the following text includes this type of shift: (11) ٝ "When she gave birth, she said: "My Lord, I have given birth to a daughter," -(God was quite Aware of what she had given birth to, for a male is not like a female) -. "I have named her Mary, and You to protect her and her offspring from Satan the Outcast" (Irving, 2011:54 , both these sentences are ‫اػزشاػ١خ‬ ‫عٍّخ‬ "parenthetical sentences" by Almighty Allah to mean that "We know that she is a girl, but We want to achieve her mother"s will in another better and acceptable way. Had her mother known Our will, she would not have regretted having her a girl". The idea of discoursal shift in the above text aids to identify the change of speaker. These comment clauses are inserted within a direct reported speech; the same quoted speech of the mother continues after them. As such, there should be a linguistic indicator to hold hearer"s (reader"s) awareness of that change of speaker. (The present study also considers such comment as "external evaluation" since it is an apparent comment by The Narrator).
Another clear instance of a shift from addressing discourse into absentee one that produces free indirect speech is: Here comes a troop rushing at you! They have no welcome here, for they must roast in the Fire." (Irving, 2011:456).
The report generated by this type of discoursal shift is indirect reported speech since it is originally uttered by plural subjects (see ‫ػبشٛس(‬ ‫,اثٓ‬ 1984:Vol.5:87)). "He said: "I want to marry you to one of these daughters of mine, provided you hire yourself out to me eight seasons. If you should complete ten, then that will be your own affair. I do not want to be hard on you; you will find me an honorable man, if God so wishes"" (Irving, 2011:388 "When they saw it as a disturbance advancing on their valleys, they said: "This is some storm which will bring us rain." Rather it was what you sought to hasten up for yourselves, a wind containing painful punishment," (Irving, 2011:505).

Shift from Addressing into
However, according to the present study, the shift is from absentee discourse into addressing one; the text starts with direct speech which is as a whole put in third person pronouns. in terms of pronouns, considering the whole reported speech as a type of discourse provides a more objective interpretation of the shift.
A shift from constative into performative may produce a free mode of speech or thought presentation, as in the following text in which the constative is underlined, while the performative is marked in bold type:

Shift from Performatives into Constatives:-
Shifts of this type may generate free type of speech or thought presentation, too: (16) "They will say: "It is too bad for us! Whoever has raised us up from our sleeping quarters? This is what the Mercy-giving has promised; the emissaries have been telling the truth" (Irving, 2011:443).
Shift from perfomative into constative produced that free direct speech of the disbelievers, which is at the same time a unique type of speech representation characteristic of Qur"anic discourse. It quotes speeches that will be uttered in the Day of Judgement (about the argument in the field of interpreting the Glorious Qur"an concerning the speakers of the above verse, see ‫اٌطٛعٟ(‬ d. To sum up, the following table shows the discoursal shifts in Arabic that generate free modes of discourse. The study assumes that discoursal shifts that generate free types of discourse are limited to the above mentioned seven types of shifts (Table 1). To test the validity of this hypothesis, some representative texts from the Qur"an and Matthew Version of the Gospel of the New Testament are going to be analysed.

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The Model of Analysis:-The study adopts an eclectic discoursal model to analyse the targeted religious discourses. The model aims to identify the discoursal shifts associated with the free modes of speech and thought presentation within the Biblical and Qur"anic narrative contexts. It involves two main steps: 1. Identifying some representative extracts which include free modes of speech and thought presentation. The targeted free modes include "free direct speech", "free indirect speech", "free direct thought", and "free indirect thought". These extracts are identified according to the English and Arabic accounts of the study in its theoretical part, particularly according to Leech and Short"s (1981), and Semino and Short"s (2004) stylistic models of speech and thought presentation. 2. The Arabic theory of "al-itifat" is applied to the identified extracts to characterise the discoursal shifts associated with the free modes of speech or thought presentation. The study considers the use of first person pronouns as a type of speaking discourse; the use of second person pronouns as addressing discourse; and the use of third person pronouns as a type of absentee discourse. In addition shifts from constatives into performatives, and the reverse which associate the free modes are also considered. The pragmatic nature of the utterance in the latter types of shifts are decided according to the related findings of the English Speech Act Theory, and the Arabic perspectives of ‫اإلٔشبء‬ "constative", and ‫اٌخجش‬ "performative".
The findings of the analysis of the "representative extracts" is supported by a wider statistical account of the targeted uses of the free modes and the discoursal shifts in the Biblical and Qur"anic discourses.

Data Analysis:-Analysis of English Data:-
The study has identified only free direct speeches in Matthew Version of the New Testament (The Gospel Part). The following is an analysis of four representative Biblical extracts in terms of the Arabic theory of al-iltifat.

Extract (1):
"3:10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 3:11 I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 3:12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. 3:13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him" (Matt.3 [10][11][12][13]).
Texts 3:11-12 form a new "quotative mode" of speech presentation, which is a free direct speech. It is a free direct speech of John since it offers a direct speech of him without a reporting clause, and without being subordinated or coordinated to the preceding reported clauses of the preceding direct speech. It employs first and second person pronouns. It is put in the form of some linked reported clauses. It seems that in presenting a long direct speech of John, the narrator unconsciously employs what is called in Arabic 'al-iltifat", which is that discoursal shift from one type of discourse into another. This technique is required in producing free types of speech and thought presentation. In this extract, the last coordinated "reported clause" of the direct speech referred to in Text 3:10 can be seen as a kind of "absentee discourse": "therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire". Although it is part of John"s speech, he in that very clause sets a general statement using third person pronouns. Then in Text 3:11, John shifts into a "speaking discourse": "I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I", producing a free direct speech. Text 8:3 also involves a use of free direct speech, "be thou clean". It is free since no reporting clause is used. The direct nature of the speech is obvious from the second person pronoun used and the form of the imperative. The technique of iltifat "discoursal shift" is adopted to highlight the mode and attract the reader"s attention and stimulate his involvement. The preceding direct speech identified in Text 8 [3], "I will" can be considered as a speaking discourse. It shifts into addressing discourse in the free direct speech, "be thou clean". The shift is also from constative into performative.

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Extract (3):-"9:4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 9:5 Forwhether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 9:6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 9:7 And he arose, and departed to his house" (Matt. 9 [2][3][4][5][6][7]).
Part of Text 9 [6] also quotes a Jesus" speech. However, it is a direct speech without a reporting clause, hence its characterization as a free direct speech. The direct speech in Texts 9 [4][5] is at the same time an addressing discourse. Jesus is quoted to directly address some present addressees. Then, he shifts from one type of addressee (non-faithful people) into another type (the sick man). As a result, the process of discoursal shift is employed: Extract ( Text 26 [65] narrates the high priest"s reaction to Jesus" answer, and quotes his speech. The high priest announces that there is no need to other witnesses since Jesus has spoken blasphemy. His speech is reported by means of two quotative modes of speech presentation: first, the mode of direct speech is employed: "the high priest rent his clothes, saying, He hath spoken blasphemy;". It includes a reporting clause, with its two obligatory elements: the subject "the high priest", and the quotative verb (in its nominal form "saying"); and a reporting clause, which is the rest of the speech. The reported clause itself is constative in nature. It is at the same time an absentee discourse; using third person pronouns. The high priest"s direct speech continues, without being coordinated to the reported clause of the last one: "what further need have we of witnesses?". The new utterance is performative in nature; it is a rhetorical question. It is at the same time an "addressing discourse"; using first person pronouns. The new quotative mode employed is free direct speech (1). The discourse shifts from constative to performative, and also from absentee discourse into addressing one. The priest"s free direct speech continues further, also without a reporting clause: "behold, now ye have heard his blasphemy." The utterance is now a constative in nature, and also is an addressing discourse. This discoursal shift produces another free direct speech (2). Finally, the priest"s speech shifts into perfomative: "What think ye?", which means another third free direct speech (3). The employment of discoursal shift spears the narrator"s effort of repeating the reporting clauses of the direct speech. More importantly, it dramatises the speech and stimulates reader"s involvement to live the event.

Analysis of Arabic Data:-Discoursal Shifts of Free Direct Speech :-
The majority of the examples in the previous theoretical account of discoursal shifts in Arabic are free direct speeches, with some instances of indirect speech. This is because in Arabic scholarly and linguistic research, discussion of ‫اٌمٛي‬ ‫ؽىب٠خ‬ "reported speech" construction is limited to the direct and indirect reported speeches. However, two additional texts can be added. " [47] She said: "My Lord, how can I have a child while no human being has ever touched me?" He said: "That is how God creates anything He wishes. Whenever He decides upon some matter, He merely tells it: Be!, and it is.
[48] He will teach him the Book and wisdom, plus the Torah and Gospel [49] as a messenger to the Children of Israel: I have brought you a sign from your Lord. I shall create something in the shape of a bird for you out of clay, and blow into it so it will become a [real] bird with God"s permission. I shall cure those who are blind and lepers, and revive the dead with God"s permission. I shall announce to you what you may eat and what you should store up in your houses. That will serve as a sign for you if you are believers, [50] conforming what I have already [learned] from the Torah. I shall permit you some things which have been forbidden you. I have brought you a sign from your Lord, so heed God and obey me!" (Irving , 2011:55-6).
The angel"s speech, as an internal narrator, addressing Mary (PBUH) ends in Text 48, and Almighty Allah"s speech, as the Omniscient Narrator of the Qur"an, continues in the form of pure narrative " َ ً١ِ ‫ْشَائ‬ ‫ع‬ ِ ‫إ‬ ِٟ َٕ ‫ث‬ ٝ َ ٌ ِ ‫إ‬ ً ‫ُٛال‬ ‫سَع‬ َ ٚ". This form belongs to the absentee discourse. Then, there is a shift into ‫رىٍُ‬ "speaking discourse". This discoursal shift produces a free indirect speech in Text 49. From this to the end of the extract, Jesus (PBUH) talks about himself without using a reporting clause. This encourages the reader"s (hearer"s) involvement. The content of Jesus" speech is faithfully reported. However, the speech is not verbatim. This is expressed by the use of the particle َّْ َ ‫,أ‬ which is called explanatory and used with the indirect types of reported speech in Arabic. The use of this particle recurs another time in "..
Table (2) shows FDSs in the Qur"an. ‫"خطاب"‬ → ‫"غيبة"‬ ("addressing" → "absentee") 20 44.44% 2 ‫"غيبة"‬ → ‫"خطاب"‬ ("absentee" → "addressing") 12 26.66% 3 ‫"تكلم"‬ → ‫"خطاب"‬ ("speaking" →"addressing") 6 13.33% 4 ‫"غيبة"‬ → ‫"تكلم"‬ ("absentee" →"speaking") 3 6.66% 5 ‫"خطاب"‬ → ‫"تكلم"‬ ("addressing" → "speaking") 2 4.44% 6 " ‫متعذدين‬ ‫متكلمين‬ ‫خطاب‬ " → ‫واحذ"‬ ‫متكلم‬ ‫"خطاب‬ ("speaking of plural subjects" → "speaking of a singular one") 1 2.22% 7 ‫ما"‬ ‫لشخص‬ ‫"خطاب‬ → ‫مختلف"‬ ‫لشخص‬ ‫"خطاب‬ ("addressing one person" → "addressing another one") There is a discoursal shift from "addressing one particular addressee" into "addressing another addressee". This shift of discourse from ‫ِب‬ ‫ٌّخبؽت‬ ‫اٌخطبة‬ into ‫ِخزٍف‬ ‫ٌّخبؽت‬ ‫,اٌخطبة‬ together with the absence of the reporting clause of the mode has provided the required discoursal environment of producing a free type of speech presentation, which is in this instance a free indirect speech. The above text is a matter of three reported clauses reported in the form of free indirect speech: Extract (4) is prefaced by Almighty Allah"s narrative discourse speaking in the third person pronouns about Abraham and his son, Ismael (PBUT), as they are laying the foundations of the House. The discourse is ‫غ١جخ‬ "absentee discourse". While they are doing so, they appeal to Allah. Their speech is reported in the form of three connected utterances. Each part is initiated by the vocative ‫."سثٕب"‬ These parts are connected by means of repetition of this vocative form. All these three utterances belong to the same discourse which is addressing discourse by the same speakers, hence they belong to one mode of speech representation, which is free indirect speech. It is an indirect report of speech since it is uttered by dual subject (about the argument whether the speech is by Ishmael alone or by him and his father, see ‫845.‪d‬اٌطجشعٟ‬ A.H (2005: Vol.1:387)).
The underlined text is an inner thought, because Ibrahim (PBUH) said it ‫ثزٌه"‬ ‫٠شؼشُ٘‬ ‫اْ‬ ‫غ١ش‬ ِٓ ‫ٔفغٗ‬ ‫"فٟ‬ "to himself, in such a way that visitors could not notice his feeling" ‫اٌجشٚعٟ(‬ d.1137 A.H., 1989:Vol. 4:148). This is also supported by ‫اٌطجبؽجبئٟ‬ d. 1401 A.H. (2006:Vol. 17-18), who states that the text َُْٚ ‫َش‬ ‫ٕى‬ ِ ٌ َ ْٛ َ ‫ل‬ is ‫ٔفغٗ"‬ ‫فٟ‬ ‫اثشا٘١ُ‬ ‫لٛي‬ ‫,"ؽىب٠خ‬ that is a report of Ibrahim"s (PBUH) inner speech. This mode is associated by a discoursal shift from addressing one particular addressee into addressing oneself. The form ‫ِٕىشْٚ"‬ ‫"لَٛ‬ "people whom I do not know" attracts reader"s attention because it could not be used and audibly addressed within an answer of greeting. Discoursal Shifts of Free Indirect Thought :-Free indirect thought (FIT) is also characterized by the absence of reporting clause. It shares some features with indirect thought, and direct thought like backshift of pronouns, and direct questions, exclamations, repetitions: "Who remember God while standing, sitting and [lying] on their sides, and mediate on the creation: of Heaven and Earth [by saying]: "Our Lord, You have not created this in vain! Glory be to You! Shield us from the torment of Fire!"" (Irving, 2011:75).

Conclusion:-
It is concluded that the identified Biblical and Qur"anic free modes of speech and thought presentation are always associated by some types of discoursal shifts. The free modes of presentation in the Biblical discourse (Matthew Version of the Gospel) are limited to "free direct speeches". They are associated by six types of discoursal shifts: "speaking" into "addressing", "absentee" into "speaking", "addressing" into "speaking", "absentee into addressing", "performative" into "constative", and "constative" into "performative". The first type among these is the most frequently biblical discoursal shift. The Qur"anic discourse, on the other hand, employs all types of free modes of presentation: free direct speech, free indirect speech, free direct thought, and free indirect thought. All the theoretically identified seven types of discoursal shifts are employed in the Qur"anic discourse to generate these free modes of speech and thought presentation. Analysis of the Qur"anic free direct speech has revealed two additional types of discoursal shifts: "speaking of plural subjects" into "speaking of a singular one" and "addressing one person" into "addressing another person". Analysis of the Qur"anic "free indirect speech" uncovers an additional type of discoursal shift which is "speaking" into "absentee". The Qur"anic free modes of thought presentation are rare, and the analysis of the free direct thought has added a new type of discoursal shift which is "addressing a particular