A question of style variations in the Koran Linguistics
INTRODUCTION
By finding the differences and similarities of the two sets of Mecca and Medina sura of the two versions: The message of the Koran, English language translation of the meaning of the Quran by Muhammad Asad and the Holy Quran English language translation of the meaning of the Quran by Abdullah Yusuf Ali, this writer has addressed questions to experts in the field of linguistics and Islam. The questions are what this writer has with respect to differences and similarities of Surat in connection with the original text. This writer looks closely at the style of each translator to translate the original text itself (the Koran).
What is remarkable, first, that the writer found is that Asad Muhammad begins his book on the left, with pages that runs from the left side to right side of the book whereas Abdullah Yusuf Ali begins his book on the right of the pages you want from the right side to left side of his book. It is a known fact that any book written in Arabic, including the Koran in its original text has its pages from right to left the book as The Holy Quran, English language translation of the meaning of the Quran by Abdullah Yusuf Ali.
ANALYSIS THE STYLISTIC two sets of Mecca and Medina Sura by Muhammad Asad and Abdullah Yusuf Ali
With regard to language and style changes, the language of set the sura of Medina and Mecca of the Message of the Qur'an – English translation of the meaning of the Quran by Muhammad Asad were usually English Modern adult, religious, class, language education. Moreover, the language of those of Medina and Mecca sura of the Qur'an – Translation English meaning of the Quran by Abdullah Yusuf Ali is generally considered classic English, adults, religious, class, language education. Some of the terms used to give that effect English classics are 'ye' instead of you, 'Do' instead of yes. For example, in verse seven of Surah As-Saff,
(A) MA
(7) Who could be more unjust than who invented [as] a lie [a message from God], since it is [but] is called self-surrender to Him?
But God It gives no guide the wrongdoers.
(A) by AYA
7. Who more unjust
May he who forges
The lie against Allah,
Never, and inviting
For Islam? Allah
The guidelines do not
Evildoers.
Muhammad Asad offers a more narrative style, while prosaic Abdullah Yusuf Ali, a more poetic-like style. This can be seen in the willingness of the verses of each translator. For example, in the verses of sixteen and eighteen of Surah Al-Mursalat:
(B) by MA
(16) Do not destroy [many] of those [sinners] of yesteryear? (17) And we'll leave that were followed in recent times: (18) [of] what to do with as lost in sin.
(B) AYA
16. Do not destroy
Older men.
(To be wrong)?
17. Therefore, we do
Later (generations)
Follow.
18. So we
With men of sin.
The medium is the written language, but the two sets of Sura of Medina and Mecca of the two versions of English language translations of the meaning of the Koran contain representations spoken language. For example, in verse fourteen of Surah As-Saff:
(A) of MA
(14) O YOU who have attained to faith! Be ye helpers [in the cause of God - as Jesus son of Mary said to the white dress] "Who are my helpers in the cause of God?" – Whereupon the white dress [disciples] said, "We will be [your] auxiliary [in the cause] of God! "
And so [did that] some of the children of Israel came to believe [in the apostolate of Jesus], while others denied the truth. But [now] we have force against their enemies who have [actually] come to believe, and have become those who prevail.
(A) by Aya
14. Believers
Sed Allah's helpers:
As said Jesus the son of Mary,
A the disciples, "to be
My assistants (work
De) of Allah, "He said to his disciples,
"We are Allah's helpers!"
Then one of the children
Israel believed, and
A portion disbelieved:
But we gave power
For those who believed
Against their enemies,
And they became
Those who won.
The tenor is usually formalized in the two sets of Sura of Medina and Mecca of the two versions of the English language translations of the meaning of the Koran. However, in verse six of the sixty-first Surah, As-Saff, the children of Israel the words insulted Allah. In this case, the content becomes informal, impolite.
(A) of MA
(6) and [this happened, too,] when Jesus son of Mary said: "O Children of Israel: Behold, I am an apostle of God to you, [sent] to confirm the truth of what is left of the Torah, and to give [him] the glad tidings of an apostle that shall come after me, named Ahmad. "
But when he [Jesus, whose coming was predicted] came to them with all evidence of the truth, said: "This [message their alleged] is [nothing more] fascinating eloquence! "
(A) by AYA
6. And remember, Jesus,
The son of Mary said:
"Children of Israel!
I am the messenger of Allah
(Submitted), confirming
The Torah (which came)
Before me, and giving
Good tidings of a messenger
To come after me,
Whose name shall be Ahmad "
But when came to them
With clear proofs
They said: "This is
Is magic! "
The tenor of the two or three verses of Surah As-Saff have any questions disappointed (in verse two), leading to a sad reminder, but firm (verse three), so much so that verse three sounds like an appeal or persuasion.
(A) MA
(2) O YOU who have attained to faith! Why say one thing and doing another? (3) is more detestable in the eyes of God to say what they do!
(A) by AYA
2. Believers
Why say that
You never do?
3. Deeply hateful is
In the eyes of Allah
You say that
What you do not.
In forty-eight verses of Surah Al-Mursalat, content becomes impolite, informal, due to the disobedience of the infidels. When told to bow before God, they disobeyed.
(B) by MA
(48) and when they are told, "Bow down [before God]," not inclined:
(B) AYA
48. And when we say
For them, "Prostrate yourselves! "
They do not.
The dominance of the two sets of Sura of Medina and Mecca the two versions of English language translations of the meaning of the Quran is usually the language of instruction to reach all believe in Allah, His Messengers, and the Day of Reckoning. For example, in verse eleven of Surah As-Saff,
(A) of MA
(11) You have to believe in God and His messenger and strive for the cause of God with your wealth and your lives! this is for their own good – if you but knew it!
(A) by AYA
11. Believe in Allah
And His Messenger, and that
Your effort (the maximum)
In the cause of Allah,
With its wealth
And your people:
That will be best for you,
If you knew!
In verse thirty-six of the Surah Al-Mursalat Abdullah Yusuf Ali uses the word "reasons" so is the language of the statute in this case. In forty-eight verses of Surah Al-Mursalat Abdullah Yusuf Ali uses the word "prostrate", which is the language of religion and therefore, the language of instruction in religion in this case.
(B) by MA
(36) nor be allowed to utter excuses!
(B) AYA
36. Nor will
To them
To present reasons.
(B) MA
(48) and when they are told, "Bow down [before God]," do not kneel:
(B) AYA
48. And when we say
For them, "Prostrate yourselves!"
They do not.
There is accessibility in the language used to describe Paradise. For example, in verses forty-one, forty-two of the seventy-first session sura, Al-Mursalat. In both versions, the descriptive words cool shades and springs, fruits, are familiar to all to help create a clear image of Paradise.
(B) by MA
(41) [On this,] behold, the awareness of God will dwell in the midst of [refrigeration] shades and springs (42) and [part of] what fruit could wish;
(B) AYA
SECTION 2
41. As for the righteous,
Being around
(Cool) shades and springs
(Of water).
42. And (it will)
Fruits, - all I want.
It is basically agreed that Muhammad Asad translation provides a clearer and more precise meaning of the Quran Abdullah Yusuf Ali. Experts believe that Muhammad Asad seems to be that extra effort for the sake of clarity and this is remarkable in some cases. The words in [doing] that the difference in clarity whereas Abdullah Yusuf Ali left vague. The experts said that although Abdullah Yusuf Ali translation for free, find their translation to be quite literal and, in some cases, nuances are lost. For example, in verses five fifty-nine in Surah Al-Mursalat:
(B) by MA
IN THE NAME OF GOD, Most Gracious, the dispenser of grace:
Messages (1) Consider the following [] sent in waves
(2) and then assault with a force of storm!
(3) Consider these [messages] that extended [truth] throughout,
(4) separating [good and evil] clearly,
(5) and then delivering a reminder,
(6) [promising] freedom from guilt or [offer] a warning!
(B) AYA
In the name of Allah, Most Gracious, Merciful.
1. By the (Winds) Transmission
One after another nonprofit (for men);
2. Which then blow violently
In stormy gusts;
3. And scatter (things)
Throughout;
4. Then separate them,
One of the other;
5. Then spread abroad
Reminder;
6. Whether of Justification
Or a warning;
The title of the sixty-first sura As-Saff. However, Muhammad Asad translates the title of this surah to be "The Ranks" and Abdullah Yusuf Ali translates the title of this surah as "Battle". Opinions differ as to whether the title is appropriate. "Troop" by Muhammad Asad is said to be appropriate as it describes the layers, the hierarchy of layers or strata population, while "the troops" unless it feels right that is vague. One could describe academic rank, social rank, and so on. Battle Array "Abdullah Yusuf Ali is direct and to the point, described the agreement of the soldiers in the war. In other words, Muhammad Asad translates the title literally in English while Abdullah Yusuf Ali gives an interpretation of the title, taking into account the context of the sura.
The experts emphasized that in the version Abdullah Yusuf Ali, God is replaced by God. The word "God" used by Muhammad Asad has been specifically put as "Allah" and Abdullah Yusuf Ali. "Allah" has been used the whole book, Abdullah Yusuf Ali. It is a unanimous feeling that "Allah" should be used in versions translated the Koran in any language instead of "God." Muhammad Asad uses "The dispenser of grace", while Abdullah Yusuf Ali uses "compassionate" one of them is a paraphrase of the other. It notes that "the Merciful" is widely used and is more acceptable. Another method widely used in versions translated is "Most Benevolent.
(A) of MA
IN THE NAME OF GOD The Merciful, the dispenser of grace:
(A) by AYA
In the name Allah, the Beneficent, the
Merciful.
Different expressions are used to describe unbelieving children of Israel – the "wicked people" by Muhammad Asad and "perverse" by Abdullah Yusuf Ali. According to the dictionary, means unjust and has a bad streak of cruelty in the sense that the media as evil lawbreakers. Given this, experts have different opinions as to the meaning is closer to the original meaning in the Koran. It is said that Muhammad Asad "wicked popular" is closer to the original meaning, however, also said that "Abdullah Yusuf Ali perverse" is closer. After reading the verse five of both versions, this writer more inclined to agree with the "wicked people" because these "people" drew the ire of both the Prophet Moses. They did not just break the law, but has caused Prophet Moses pain, even after knowing that the Prophet Moses was an apostle of God. Verse five of Surah As-Saff:
(A) MA
(5) Now When Moses told his people, [it was truth that he had in mind:] "People, why cause me pain while know that I am an apostle of God sent unto you?"
And well, when they swerved from the right path, God let their hearts swerve from the truth, for God gives His guidance to the wicked people.
(A) by AYA
5. Moses said
To his people: "People!
Why are you harassing and insulting
Me, but you know
I am the Messenger
Of Allah (sent) to you? "
Then, when you went wrong,
Allah let their hearts.
For Allah
Who are perverse.
Verse eleven translated both versions are quite similar with the exception of a few different words used: "possessions" in the version of Muhammad Asad and wealth in Abdullah Yusuf Ali version. Given the context of this sura, possessions and wealth everything one wants to say and has worked for in life so far this one. "Your lives" as it Muhammad Asad and "their people" in the version Abdullah Yusuf Ali. These words mean, basically, one's life as well as the lives of people is responsible. Given this, the experts said that both Muhammad Asad and Abdullah Yusuf Ali, have not given a complete interpretation of these words. "You" is used to refer to believers in Muhammad's version Asad and the "you" is used to refer to believers in Abdullah Yusuf Ali version, joining the former Modern English and the final membership of the English ballet. Verse eleven Surah As-Saff:
(A) of MA
(11) believe in God and His messenger and strive for the cause of God with your wealth and your lives! this is for their own good – if you but knew!
(A) by Aya
11. Believe in Allah
And His Messenger, and that
Your effort (the maximum)
In the cause of Allah,
With its wealth
And your people:
That will be best for you,
If you knew!
Muhammad Asad used the strongest words that Abdullah Yusuf Ali about the stars – "erased" and "lose their light," respectively. You agree that Muhammad Asad uses a more accurate description of the stars of Abdullah Yusuf Ali. It also mentions that the words to describe the stars should rightfully be strong as the rest of the verses from nine to eleven are very strong descriptions of the signs of Doomsday. Verse eight of the Sura of Al-Mursalat:
(B) by MA
(8) Therefore, [that happens] when the stars are cleared,
(B) AYA
8. When stars
Lose its light,
Muhammad Asad uses "the Day of Distinction" and Abdullah Yusuf Ali uses "Day of Decision." Both versions translated means "Day of Reckoning". Muhammad Asad will elaborate on this "Day of the distinction" by "[between true and false]! ". The experts said that literally the Arabic word" m "means resolved. Thus, in this case, both translators have translated the essence of the word. However, Muhammad Asad will try to clarify further, adding the words "[between the true and false]." The Experts believe his addition makes a difference in clearing up the verses and Abdullah Yusuf Ali has left vague. Both translated versions start with the same words about few "For the Day of ….". Verse thirteen sura of Al-Mursalat:
(B) by MA
(13) For the Day of Distinction [between the true and false]!
(B) AYA
13. For the Day of Decision.
Both translated versions continue to describe the fire in hell the use of different metaphors – "like giant strings of fire" in the version of Muhammad Asad and "As if (a string of) yellow camels (marching swiftly). "Abdullah Yusuf Ali in version. This writer asks that the verses twenty-nine to thirty-three not appear in the form of discourse in the version Muhammad Asad while appear to be in the form of discourse in Abdullah Yusuf Ali version. The answer to that opinion varies. That is certainly an expert on these verses are in the form of speech and also said another expert with certainty that these verses are in the form of speech in the original Koran. This writer is now more likely to think that the verses thirty and thirty-one are the word of God. But the verses thirty-two and thirty-three, where sparks are described, not as a discourse. This writer feels in this way because in the verses forty-one to forty-three where paradise has been said, God's expression does not include the description of Paradise. Similarly, this author believes that God's word does not include the description of the sparks in hell. For all the description in verses thirty-thirty-three, experts agree that Muhammad Asad has presented a more accurate description. Verses twenty-nine to thirty-three verses and forty-one to forty-three:
(B) MA
(29) continue in the direction that [the resurrection] which is used to call a lie!
(B) by Aya
29. (It will be said:)
"Ye go thence to the
That you have used to reject
How false!
(B) by MA
(30) Go towards the triple shadow (31) do not offer [refrigeration] shadow and be useless against flame (32) that – look! throw sparks like the [burning] records, (33) as the giant of the strings on fire!
(B) AYA
30. "Go into the shade
(From smoke ascending)
In three columns,
31. "(That occurs) without shade
Freshness, and is
Non-use against
The fierce fire.
32. "Indeed it throws
Sparks (huge) as Forts,
33. "As if was
(A string of) yellow camels
(Rapid traverse). "
(B) by MA
(41) [against it], behold, the awareness of God dwell in the midst of [refrigeration] shades and springs (42) and [part of the fruit] you could want, (43) [and they say:] "Come and drinks with good humor, in exchange for what he did [in life]! "
(B) AYA
SECTION 2
41. As for the righteous,
Amid will
(Cool) shades and springs
(Of water).
42. And (it will)
Fruit – all what I want.
43. "Eat and drink
For your heart's content:
The Day of Reckoning is described as "Day of Distinction" version of Muhammad Asad and the "Day of Decision" in Version Abdullah Yusuf Ali. Although one is a paraphrase of the other, experts have commented that in this case, the description Abdullah Yusuf Ali's "Day of sorting out" is a literal translation and Muhammad Asad has provided more than one interpretation. The translators use expressions different in the sense of ancestors who have sinned before and have been destroyed, "the sinners of the old days" and "before (that)". Experts commented that the expression of Muhammad Asad offers a clearer explanation. Muhammad Asad indicates the opening of a speech that continued through verse thirty nine. Abdullah Yusuf Ali did not mark any voice in the verses thirty-eight and thirty-nine. Verse thirty-eight and thirty and surface again in the form of discourse in the version Muhammad Asad, while Abdullah Yusuf Ali's version of the verses do not appear in the form of speech. Experts agree that these two lines should appear in the form of speech, Muhammad Asad and gives a better translation of verse thirty-eight and thirty-nine. Verses thirty-eight and thirty-nine of the Sura of Al-Mursalat:
(B) by MA
(38) that the Day of Distinction [between the true and false, when it was said] "We have brought, along with [sinners] of olden times; (39) and if [I think] have left a subterfuge to try to make fun of me!"
(B) AYA
38. That will be a day
Of Decision! Let
Gathereth
And those before (you)!
39. Now if you have
A trick (or plot),
Use against me!
Used different vocabulary – "good mood" by Muhammad Asad and "at contents of your heart "by Abdullah Yusuf Ali, both translators attempt to capture the inner feelings with these words. Experts agree that Abdullah Version Yusuf Ali should have marked the end of his speech at the end of the forty-three verses. Verse forty-three of the Sura of Al-Mursalat:
(B) by MA
(43) [and they say:] "Eat and drink with good humor, in exchange for what he did [in life]!"
(B) by Aya
43. "Eat and drink
For content of his heart:
To which I worked
(Justice).
Experts recommend that the writer uses the message of the Koran, English language translation of the meaning of the Quran by Muhammad Asad for teaching purposes.
Experts commented that both translators have endeavored to provide readers with an understanding as possible the meaning of the Koran in their own way. Experts also reminded this writer that is not within its scope to compare the translated versions with the original Koran itself. There is a general consensus that is closest to the translated version of the original Koran of each investigator or expert may have reason to not think so — each translator can only do our best according to their capacity.
With respect to the use of extracts from Sura different literary texts in the classroom literature experts feel that it is a good idea. It gives you the opportunity to present the beauty of the Quran. A word of warning was given by the experts to this writer that the Quran must be handled carefully by the teacher and students.
CONCLUSION
Two versions of the English language translations of the meaning the Koran was used in this study. Between the two versions, experts believe that the translated version Muhammad Asad translation is a clear and more precise than the version Abdullah Yusuf Ali translated.
Before the incorporation of English language translations of the meaning of the Koran is done, some of the measures recommended be adopted:
A careful selection of the English language translation of the meaning of the Koran must be done. Teachers may decide to use English versions of the Koran translated by other translators.
Teachers who decide to use the English language translations of the meaning of the Qur'an must be willing to constantly improve their own background in Islam so that a positive "feel" for Islam shows through when you teach.
Thus, optimally, English language teachers should be willing to spend extra time and additional consulting texts qualified teachers from other departments to improve and enrich their presentation of "English-Qur'an" lessons. There should be cooperation between academia to enable the transmission sound knowledge to students so they can leave the world to be helpful and knowledgeable Muslims and / or citizens. Non-Arabic-speaking lecturers can get information on topics that are spoken in the Koran, including the reasons and circumstances at the time of special revelations clearly and systematically presented work. For the understanding of the Quran by Sayyid Abul A'la Mawdudi (Volumes 1-5), is recommended as a source of information on the Koran.
The Los Experts also mentioned as a word of warning about the proper handling of the Quranic verses when used as literary texts in the literature classroom.
A distinction is made between the English-language translation of the meaning of the Koran and the original Koran, as revealed in Arabic. For the purposes of this study, copies of extracts from different sura of English translations of the meaning of the Quran by Muhammad Asad and Abdullah Yusuf Ali was distributed to students without the Quran (in Arabic) verses beside her, only the part translated into English.
These copies of the extracts are used as literary texts in the classroom literature. Experts agree that these texts should be used as any other text. Teachers whether Muslim or non-Muslims are expected to tell students in the source text (as with any other text) and at this point, all students, both Muslim and non-Muslims are aware that these verses are translations of English language the meaning of the Qur'an by Muhammad Asad and Abdullah Yusuf Ali.
As a close, is expected to start seed this study have been showered with enough support "nutrients" to sprout growing field of Koran-based instruction and English language literature.
REFERENCES
Abdullah Yusuf Ali. The Holy Quran. Brentwood, Maryland: Amana Corp., 1983.
Agnew, Lois. "Civic function Taste: A reassessment of the rhetoric of Hugh Blair Theory. "Rhetoric Society Quarterly. 28.2 (1998) :25-36.
Al-Ghazali, Muhammad and hasanah, Umar Ubayd. Nata'amalu Kayfa Ma'ale Koran Mudarasah Bayna Alshaykh. Virginia: International Institute of Islamic Thought, 1991.
Al-Sha'rawi, Syaykh Muhammad Mitwalli. Miracles of the Quran. Baker Street, London: Dar Al-Taqwa Ltd., 1980.
Aragon, Louis. Treaty of Style. Lincoln: University of Nebraska Press, 1991.
Asad, Muhammad. The message of the Koran. Gibraltar: Dar al-Andalus Limited, 1980.
Asad, Muhammad. The Road to Mecca. Kuala Lumpur: Islamic Book Trust, 1996.
Atherton, Catherine. The Stoics of ambiguity. New York: Cambridge University Press, 1993.
Babb, SA, Essays in Stylistics Analysis. New York: Harcourt, Brace Jovanovich Inc., 1972.
Baker, Sheridan. The Practical Stylist with readings and handbook. New York: Longman, 1998.
Bazerman, Charles. "Essay on Pedagogy by Mikhail M. Bakhtin." Written communication. 22 (2005): 333-338.
Berghout, Abdul Aziz Abdul Rahman, Umar and Jazzar, Mohammed Riyadh. Oral interview. Petaling Jaya: International Islamic University, 1998.
Birch, David and O'Toole, Michael. Functions of style. London and New York: Pinter Publishers, 1988.
Bishop, Wendy. "Places to Stand. The thoughtful writer-Teacher-Writer in Composition." College Composition and Communication. 51.1 (1999) :9-31.
Brumfit, Christopher and Carter, Ronald. Literature and language teaching. Oxford, England: Oxford University Press, 1986.
Butler, Paul. "Style in the diaspora of composition studies. "Rhetoric Review. 26.1 (2007): 5-24.
Carter, Ronald and McCarthy, Michael. Vocabulary and the language teaching. New York: Longman, 1988.
Based approaches Carter, RA and Long, M., The Web of Words: Language-to literature: Students and Teachers' Book. Cambridge: Cambridge University Press, 1987.
Carter, Ronald and Simpson, Paul. Language, Discourse and Literature: A introductory reader in discourse stylistics. London: Unwin Hyman, 1989.
Chapman, Raymond. Linguistics and Literature. Introduction to the Textual Criticism. London: Edward Arnold, 1973.
Clark, Matthew. A matter of style. New York: Oxford University Press, 2002.
Connors, Robert J. "The Erasure of the Sentence." College Composition and Communication. 52.1 (2000) :96-128.
Duff, Alan and Alan Maley. The inner ear. Cambridge, England: Cambridge University Press, 1989.
Duff, Alan, and Alan Maley. Literature. Oxford: Oxford University Press, 1991.
Duff, Alan. Translation. Oxford: Oxford University Press, 1989.
Duffy, Edward. "Sentences in Harry Potter. Students in future writing classes. "Rhetoric Review. 21.1 (2002): 170-187.
Elbow, Peter. "Cultures Literature and Composition: What can each learn from others? "College English. 64.5 (2002) :533-546.
Fawcett, Proterough John and Robert and Atkinson, Judith. The English teacher preparation. London: Longman, 1989.
Farmer, Frank. "On Style and other insignificant things. "Written communication. 22 (2005) :339-347.
Fowler, Rodger. Linguistic criticism. (2nd ed.). New York: Oxford University Press, 1996.
Fromkin, Victoria and Rodman, Robert. An Introduction to Language – 4th ed. Fort Worth: Holt, Rinehart and Winston, 1988.
Frye, Northrop, Sheridan Baker and George Warner B. Perkins. The Harper Handbook to Literature. New York: Harper & Row, 1985.
Frye, Northrop, Sheridan Baker and George Warner B. Perkins. The Practical Imagination: An introduction to poetry. New York: Harper & Row, 1983.
Holcomb, Chris. "Performative Stylistics and the Question of Academic Prose." Rhetoric Review. 24.2 (2005) :188-206.
Irving, TB The Koran. Brattleboro: Amana Books, 1991.
Khalifa, Mohammad. The Sublime Qur'an and Orientalism. Essex, England: Longman Group Ltd., 1983.
Khan, Dr. Hussain Mofakhkhar. English Translations of Quran. Tokyo: Toppan Company, 1997.
Labomed, Jol. Tafsil AlQuran AlHakim Ayat. Lebanon: Dar Alkitab Alarabi, 1963.
Lanh, Richard. The economy of attention: style and substance in the Information Age. Chicago, Illinois, University of Chicago Press, 2006.
Mawdudi, Abul A'la. Towards the understanding of Islam. Leicester: Islamic Foundation, 1980.
Mawdudi, Abul A'la. Understanding the Koran. (Volumes 1-5). Leicester: foundations Islamic, 1988-1995.
McQuade, DA The Territory of Language: Linguistics, Stylistics and the teaching of composition. Carbondale, Illinois, Southern Illinois University Press, 1986.
Moody, HLB The teaching of literature in developing countries. London: Longman, 1971.
Montet, Edward. AlMustadrak. Lebanon: Dar Alkitab Alarabi, 1963.
Myers, Sharon A. "Recalling the sentence." College Composition and Communication. 54.4 (2003) :610-628.
Perrine, Laurence. Literature – The structure, sound and meaning – 4th Edition. New York: Harcourt Brace Jovanovich, 1983.
Pickthall, M. Marmaduke. The meaning of the glorious Koran. New York: Mentor Books, 1963.
Pirie, David B. How to write critical essays: a guide for students of Literature. London: Methuen, 1985.
Rahman, Fazlur. Principal themes of the Qur'an. Minneapolis: Biblioteca Islamica Inc., 1988.
Summary, MH reading, analysis and teaching of literature. London: Longman, 1988.
Short, MH explore the language of poetry, drama and prose. London: Longman, 1996.
Spitzer, Leo. Lingüística and literary history. Essays in Stylistics. New York: Russell & Russell Inc., 1962.
Stevick, Earl W. Images and options in the class of language. Cambridge, England: Cambridge University Press, 1986.
Von Denffer, Ahmad. Ulum Al-Quran, Introduction to the sciences of the Qur'an. Leicester: The Islamic Foundation, 1985.
Widdowson, HG Learning Object and use of language. Oxford: Oxford University Press, 1983.
Widdowson, HG communication language teaching. Oxford: Oxford University Press, 1978.
Widdowson, HG and stylistic analysis of teaching of literature. London: Longman, 1974.
Wilkins, DA [David Arthur] Second Language Learning and Teaching. London: Edward Arnold, 1974.
Williams, Joseph M. Style: Ten Lessons of clarity and grace. (7th ed.). New York: Addison Wesley Longman, 2002.
Wright, Andrew. Pictures for language learning. Cambridge, England: Cambridge University Press, 1989.
Wright, Andrew. How to improve your mind. Cambridge, England: Cambridge University Press, 1987.
About the Author
I am, at present, a Lecturer in the English Department at the British University in Egypt — El Shorouk City, Cairo. I am a U.S. citizen with a PhD in English Literature and Applied Linguistics-Stylistics, as well as a master’s degree and a postgraduate teaching diploma in Teaching English as a Second Language. I have taught both in the United States and abroad.
My research is in the field of using English language translations of the Quran as material for the teaching of English language and literature to non-native English speakers. I have done extensive work in this area since 1992, and I have accumulated many case studies and classroom observations. Starting from the experience of substituting sections from the Quran for the standard classroom text, I have employed various pedagogical approaches to teaching the Quran as literature — questionnaires, stylistic analysis, comparative studies of different English language translations, linguistic analysis of verses, and so on. I have also organized a forum on this topic with experts in the field.
In doing all of this, my intention was not to look at the religious value of the verses, but at the literary value that is so abundant in both the English language translations and the original. I have been able to prepare a number of articles based on the data from my classroom experiences. I would like to share my research-based findings internationally.
The glorious Herodian Temple Mount visualizations composite.
|
Ira divina / Divine Wrath (Paperback)
$18.49
Mayak nuclear complex, Russia. A truck comes by night and the guards stationed at the entrance are killed. The intruders come to the nuclear storage and disappear into the night with two boxes of enriched uranium. It is crucial to decipher a mysterious…
|
|
Calming the Angry Brain (Paperback)
$11.41
What happens to a person`s brain when they become angry? Anger is an instinctive yet complex emotional reaction that affects everyone differently. People whose brains are wired for anger may become angry at a moment`s notice, act impulsively on…
|
|
Heart of the Problem
$12.11
Heart of the Problem gives encouragement to everyone who has ever faced a situation they felt was insurmountable. Pride, anger, and denial separate people from the solutions and comfort they long for. By seeking God`s answer, even the most complex pr…
|
