In addition to the over 3 million college students who are taking at least some of their classes online, there are online high schools, online career training schools and courses and continuing education for adults online.

A 2005 survey by the National Center for Education Statistics found that 44% of American adults, almost 93 million people, were pursuing some type of continuing education.

They also note reported that 32% of these adults had participated in some form of distance or online education. This means that almost 30 million adults were involved in learning or taking a class online.
Why do people take online continuing education classes?

The NCES survey found that 27% of continuing education students were taking work-related courses or training programs, While 21% were taking courses to pursue personal interests, and 4% were part-time students working on a university degree.

Dr Kenneth Hartman, director of academic affairs for Drexel University Online says “Online learning is the fastest growing area in higher education today. As more and more adults look to higher education to expand their knowledge base for promotional or new career opportunities, they will look to online learning as a convenient and viable way to continue their education.”

It is now estimated that the average person will change careers 3-5 times during their lifetime. Online classes and training can allow you to prepare for a career change without quitting your job and going back to school. You can take university or college classes online that will count towards a degree, or career training classes, which generally are not transferable to universities.
What kind of personal interest classes are available online?

The second most common reason people take continuing education classes is for personal satisfaction or personal interest. In this area, the choices are tremendous.
Have you always been fascinated by ancient Egypt? Would you like to learn about the history of Egypt, study hieroglyphics and archeological discoveries? For only $149, you can take an interactive online course in Egyptology.

Or have you dreamed of tracing your family tree and exploring your family history, if you only knew where to start? You can take a 4-week online genealogy class that explains records searches, tips, chats and more for less than $30.

Or maybe you’ve always wished you could speak Italian or Spanish. You can take an online class, complete with instant translation features and become proficient in a short time. Courses are available in 7 languages for under $30.

Are there practical or hobby classes available online?

Oh, yes. There are hundreds of choices in the continuing education or noncredit field, and some of them are very practical and helpful. For example, would you like to learn how to prepare your own taxes instead of paying someone to do it? You can take an online course in Tax Preparation for around $50 that will teach you about forms, filing status, income, credits, pensions and more.

If you are over 50 and want to save some money or just refresh your driving skills, the American Association of Retired Persons (AARP) offers an online Driver Safety class for around $20. This could get you a discount on your auto insurance and make you feel more comfortable on the road.

Now that spring is on the way, are you thinking of gardens? Perhaps you live in an apartment or don’t have much of a yard. You can still have a beautiful garden in containers. The Horticulture Gardening Institute can teach you which plants to choose and how to care for them in their online class “Art and Science of Container Gardening” for around $70.

A more expensive option is an online class in digital photography. While the beginning class is around $300, it is an 8-week class and includes critiques and instruction from professional photographers. If you would like to learn photography on this level, this could be a great opportunity.

Or, if you are mainly concerned with learning how to use the digital camera you got as a gift, you may want to check out “The Art of Digital Photography” at UniversalClass. This class covers areas such as using the camera, scanning images, printing pictures and choosing cameras, along with basic photography for around $99.

If we haven’t mentioned an online class that interests you, check out universal class.com, as they have more than 500 classes available and most of them are reasonably priced. You can choose from areas such as cooking, pet care, fitness, web development and many more. (www.universalclass.com)

So, no matter what your educational level or interests, there will be an online class that will be right for you. Whether you use it to get ahead at work, obtain a college degree or simply make your life better through learning something new, online classes truly offer something for everyone.

Will these developments serve the interests of developing countries? There is clearly much need for caution. We need to moderate the developments reported above with concerns for access to the education both in terms of the students’ own prior knowledge and cultural perspectives, and in terms of access to the technology through which to access the education. We also need to be concerned about the impact upon the local culture that may be matte by imported materials and the developed world’s culture that these embody.

National Distance Learning Programs

In developing countries there is a natural desire to extend educational provision to the whole population.

Online education at the schools’ level began in both countries during the colonial era in the 1950s and 1960s, partly through voluntary organizations and partly through government support as `a palliative for the colonial conscience’. The provision has taken various forms -correspondence schools, radio programs to supplement normal provision, radio and poster campaigns to promote literacy, health and other issues, as well as more formal online education programs. These programs have continued in the post-colonial era, with 70,000 students involved in Tanzania, and 42,000 in Zimbabwe. There has been a major focus on teacher training. Programs in both countries have suffered from inadequate funding (10% and less than 5% of the educational budget, respectively, in Tanzania and Zimbabwe). Neither country has established their own open university. One was advocated in 1989 for Tanzania, with use of radio and television broadcast, but not the full use of IT. In 1993 the University of Zimbabwe established its Online education Centre which now has some 1,500 students. We believe that this uses the conventional correspondence approach based on text.

Online education saves the need to build university campuses with teaching facilities, and for students to travel and to be accommodated centrally. IT and networking further helps this, but requires access to the technology – and as Zindi and Aucoin have pointed out for Tanzania, even something as basic as electricity may not be available within the community that you are wishing to serve. Such infrastructure problems are not faced by developed countries, though sometimes, as in Russia which is also seeking the use of online education to meet an educational need, there can be infrastructure difficulties: thus in Russia conventional postal delivery can be problematic while delivery electronically via satellite to the best of current equipment could be perfectly feasible.

Transnational Programs

We have seen that a large provider of education like the OU is already reaching out beyond its national borders, helped by IT and networking, to provide education globally. Geography is no longer a barrier.

This means that local students could subscribe to courses that may be supplied purely on the networks, and through this would obtain qualifications from the suppliers in the developed world. Presumably these qualifications would be recognized locally, and could indeed have some special standing.

It is worth noting that one motivation for Zimbabwe to establish its own national programs was to reduce the 163 million dollars flowing out of the country from the 40,000 students annually enrolled on online education courses. Developing countries may, just not be able to finance transnational educational programs.

The language of teaching is not the only concern. Teaching materials often draw upon case studies and examples, and these may not make any sense in other contexts. An example from the training materials for a database tool was the use of baseball, which was, of course, incomprehensible outside the US – a translation into football made the training much more widely acceptable.
The transnational and trans-cultural use of educational materials must be viewed with caution

Upon finding out the differences and similarities of the two sets of Medinan and Meccan surah from the two versions: The Message of the Quran -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 directed questions to experts in the field of Linguistics and Islam. The questions are those this writer has regarding the differences and similarities of the surah in relation to the original text. This writer then looks closely at each translator’s style of translating the same original text (the Quran).

The first noticeable thing that this writer came across is that Muhammad Asad begins his book on the left with pages running from the left side to the right side of his book whereas Abdullah Yusuf Ali begins his book from the right with pages running from the right side to the left side of his book. It is a known fact that any book written in Arabic, including the Quran in its original text, has its pages running from the right to the left side of the book as The Holy Quran -English language translation of the meaning of the Quran by Abdullah Yusuf Ali.

THE STYLISTIC ANALYSIS OF TWO SETS OF MEDINAN AND MECCAN SURAH BY MUHAMMAD ASAD AND ABDULLAH YUSUF ALI

With regard to language and style variations, the language of the set of Medinan and Meccan surah from The Message of the Quran- English language translation of the meaning of the Quran by Muhammad Asad is generally found to be Modern English, adult, religious-class, educated language. On the other hand, the language of the same set of Medinan and Meccan surah from The Holy Quran- English language translation of the meaning Quran by Abdullah Yusuf Ali is generally found to be Classical English, adult, religious-class, educated language. Some of the words used that give that Classical English effect are ‘ye’ instead of you, ‘doth’ instead of does. For example, in verse seven of Surah As-Saff,

(A) by MA

(7) And who could be more wicked than one who invents [such] a lie about [a message from] God, seeing that he is [but] being called to self-surrender unto Him?

But God does not bestow His guidance upon evil-doing folk.

(A) by AYA

7. Who doth greater wrong

Than one who forges

Falsehood against Allah,

Ever as he is being invited

To Islam? And Allah

Guides not those

Who do wrong.

Muhammad Asad provides a more narrative prosaic style while Abdullah Yusuf Ali, a more poetic-like style. This can be discerned in the arrangement of verses by each translator. For example, in verses sixteen to eighteen of of Surah Al-Mursalat:

(B) by MA

(16) Did We not destroy [so many of] those [sinners] of olden days? (17) And We shall let them be followed by those of later times: (18) [for] thus do We deal with such as are lost in sin.

(B) by AYA

16. Did We not destroy

The men of old.

(For their evil)?

17. So shall We make

Later (generations)

Follow them.

18. Thus do We deal

With men of sin.

The medium is written language but the two sets of Medinan and Meccan surah from the two versions of the English language translations of the meaning of the Quran contain representations of spoken language. For example, in verse fourteen of Surah As-Saff:

(A) by MA

(14) O YOU who have attained to faith! Be helpers [in the cause of God - even as Jesus, the son of Mary, said unto the white-garbed ones,] “Who will be my helpers in God’s cause?”- whereupon the white-garbed [disciples] replied, “We shall be [thy] helpers [in the cause] of God!”

And so [it happened that] some of the children of Israel came to believe [ in the apostleship of Jesus] whereas others denied the truth. But [now] We have given strength against their foes unto those who have [truly] attained to faith: and they have become the ones that shall prevail.

(A) by AYA

14. O ye who believe!

Be ye helpers of Allah:

As said Jesus the son of Mary

To the Disciples, “who will be

My helpers to (the work

Of) Allah?” Said the Disciples,

“We are Allah’s helpers!”

Then a portion of the Children

Of Israel believed, and

A portion disbelieved:

But we gave power

To those who believed

Against their enemies,

And they became

The ones that prevailed.

The tenor is generally formal in the two sets of Medinan and Meccan surah from the two versions of the English language translations of the meaning of the Quran. However, in verse six of the sixty-first surah, As-Saff, the children of Israel insulted Allah’s words. In this instance, the tenor becomes informal, impolite.

(A) by MA

(6) And [this happened, too,] when Jesus, the son of Mary, said: “O children of Israel! Behold, I am an apostle of God unto you, [sent] to confirm the truth of whatever there still remains of the Torah, and to give [you] the glad tiding of an apostle who shall come after me, whose name shall be Ahmad.”

But when he [whose coming Jesus had foretold] came unto them with all evidence of the truth, they said: “this [alleged message of his] is [nothing but] spellbinding eloquence!”

(A) by AYA

6. And remember, Jesus,

The son of Mary, said:

” O Children of Israel!

I am the messenger of Allah

(Sent) to you, confirming

The Taurat (which came)

Before me, and giving

Glad Tidings of a messenger

To come after me,

Whose name shall be Ahmad”

But when he came to them

With Clear Signs,

They said, “This is

Evident sorcery !”

The tenor of verses two and three of Surah As-Saff carry a disappointed question (in verse two), leading to a sad but firm reminder (in verse three) so much so that verse three sounds like an appeal or persuasion.

(A) by MA

(2) O YOU who have attained to faith! Why do you say one thing and do another? (3) Most loathsome is it in the sight of God that you say what you do not do!

(A) by AYA

2. O ye who believe!

Why say ye that

Which ye do not?

3. Grievously hateful is it

In the sight of Allah

That ye say that

Which ye do not.

In verse forty-eight of Surah Al-Mursalat, the tenor becomes impolite, informal due to the disobedience of the disbelievers. When they were told to bow down before God, they disobeyed.

(B) by MA

(48) and when they are told, “Bow down [before God]“, do not bow down:

(B) by AYA

48. And when it is said

To them, “Prostrate yourselves!”

They do not so.

The domain of the two sets of Medinan and Meccan surah from the two versions of the English language translations of the meaning of the Quran is generally the language of instruction reaching out for all to believe in Allah, His Messengers and the Day of Judgement. For example, in verse eleven of surah As-Saff,

(A) by MA

(11)You are to believe in God and His Apostle, and to strive hard in God’s cause with your possessions and your lives! this is for your own good – if you but knew it!

(A) by AYA

11. That ye believe in Allah

And His Messenger, and that

Ye strive (your utmost)

In the Cause of Allah,

With your wealth

And your persons:

That will be best for you,

If ye but knew!

In verse thirty-six of Surah Al-Mursalat, Abdullah Yusuf Ali uses the word “pleas”, making it the language of the law in this instance. In verse forty-eight of Surah Al-Mursalat, Abdullah Yusuf Ali uses the word “prostrate”, making it the language of religion; consequently, the language of instruction in religion in this instance.

(B) by MA

(36) nor be allowed to proffer excuses!

(B) by AYA

36. Nor will it be

Open to them

To put forth pleas.

(B) by MA

(48) and when they are told, “Bow down [before God]“, do not bow down:

(B) by AYA

48. And when it is said

To them, “Prostrate yourselves!”

They do not so.

There is accessibility in the language used to describe Paradise. For example, in verses forty-one and forty-two of the seventy-seventh surah, Al-Mursalat. In both versions, the descriptive words -cool shades and springs, fruits- are familiar to all to help create a clear picture of Paradise.

(B) by MA

(41) [AS AGAINST this,] behold, the God-conscious shall dwell amidst [cooling] shades and springs, (42) and [partake of] whatever fruit they may desire;

(B) by AYA

SECTION 2

41. As to the Righteous,

They shall be amidst

(Cool) shades and springs

(Of water).

42. And (they shall have)

Fruits, – all they desire.

It is basically agreed upon that Muhammad Asad provides a clearer and more accurate translation of the meaning of the Quran than Abdullah Yusuf Ali. The experts feel that Muhammad Asad seems to go that extra mile for the sake of clarity and this is noticeable in some instances. The words in [ ] make that difference in clarity whereas Abdullah Yusuf Ali leaves it vague. The experts commented that although Abdullah Yusuf Ali aimed at a free translation, they find his translation to be fairly literal and in some instances, shades of meaning are missed. For example, in verses one to six in Surah Al-Mursalat:

(B) by MA

IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE :

(1) CONSIDER these [messages] sent forth in waves

(2) and then storming on with a tempest’s force!

(3)Consider these [messages] that spread [the truth] far and wide,

(4)thus separating [right and wrong] with all clarity,

(5) and then giving forth a reminder,

(6) [promising] freedom from blame or [offering] a warning!

(B) by AYA

In the name of Allah, Most Gracious, Most Merciful.

1. By the (Winds) Sent Forth

One after another (To man’s profit);

2. Which then blow violently

In tempestuous Gusts;

3. And scatter (things)

Far and wide;

4. Then separate them,

One from another;

5. Then spread abroad

A Reminder;

6. Whether of Justification

Or of Warning ;

The title of the sixty-first surah is 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 to be “Battle Array”. Opinions differ as to which title is appropriate. “The Ranks” by Muhammad Asad is said to be suitable since it describes layers, hierarchy or strata of people whereas “The Ranks” is felt to be not suitable in that it is vague. It could describe academic rank, social rank and so on. “Battle Array” by Abdullah Yusuf Ali is direct and to the point, it describes the soldiers arrangement in warfare. In other words, Muhammad Asad translates the title literally into English whereas Abdullah Yusuf Ali gives an interpretation of the title, taking into consideration the context of the surah.

The experts did emphasize the fact that in Abdullah Yusuf Ali’s version, God is substituted with Allah. The word “God” used by Muhammad Asad has been specifically put as “Allah” by Abdullah Yusuf Ali. “Allah” has been used throughout Abdullah Yusuf Ali’s book. It is a unanimous feeling that “Allah” should be used in translated versions of the Quran in any language instead of “God”. Muhammad Asad uses “The Dispenser of Grace” whereas Abdullah Yusuf Ali uses “Most Merciful”, one being a paraphrase of the other. It is observed that “Most Merciful” is widely used and is more acceptable. Another widely used way in translated versions is “Most Benevolent”.

(A) by MA

IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:

(A) by AYA

In the name of Allah, Most Gracious, Most

Merciful.

Different expressions are used to describe the disbelieving children of Israel – “iniquitous folk” by Muhammad Asad and “rebellious transgressors” by Abdullah Yusuf Ali. According to the dictionary, iniquitous means wicked and carries a streak of cruelty in the meaning whereas rebellious transgressors means those who break the law. Given this, the experts have varying opinions as to which meaning is closer to the original meaning in the Quran. It is said that Muhammad Asad’s “iniquitous folk” is closer to the original meaning and yet it also has been said that Abdullah Yusuf Ali’s “rebellious transgressors” is closer. After reading verse five from both versions, this writer in more inclined to agree with “iniquitous folk” since these “folks” caused Prophet Moses so much wrath. They did not simply break the law but they caused Prophet Moses grief even after knowing that Prophet Moses is an apostle of God. Verse five of surah As-Saff:

(A) by MA

(5)Now when Moses spoke to his people, [it was this same truth that he had in mind:] “O my people! Why do you cause me grief, the while you know that I am an apostle of God sent unto you?”

And so, when they swerved from the right way, God let their hearts swerve from the truth: for God does not bestow His guidance upon iniquitous folk.

(A) by AYA

5. And remember, Moses said

To his people: “O my people!

Why do ye vex and insult

Me, though ye know

That I am the Messenger

Of Allah (sent) to you?”

Then when they went wrong,

Allah let their hearts go wrong.

For Allah guides not those

Who are rebellious transgressors.

Verse eleven of both translated versions are quite similar except for a few different words used: “possessions” in Muhammad Asad’s version and “wealth” in Abdullah Yusuf Ali’s version. Taking into consideration of the context of this surah, possessions and wealth mean everything one has worked for and own so far in one’s life. “Your lives” in Muhammad Asad’s version and “your persons” in Abdullah Yusuf Ali’s version. These words basically mean one’s life as well as the lives of the people one is responsible for. Given this, the experts commented that both Muhammad Asad and Abdullah Yusuf Ali have not given a complete interpretation of these words. “You” is used to refer to the believers in Muhammad Asad’s version and “ye” is used to refer to the believers in Abdullah Yusuf Ali’s version, the former adhering to Modern English and the latter adhering to Classical English. Verse eleven of surah As-Saff:

(A) by MA

(11)You are to believe in God and His Apostle, and to strive hard in God’s cause with your possessions and your lives! this is for your own good – if you but knew it!

(A) by AYA

11. That ye believe in Allah

And His Messenger, and that

Ye strive (your utmost)

In the Cause of Allah,

With your wealth

And your persons:

That will be best for you,

If ye but knew!

Muhammad Asad uses more forceful words than Abdullah Yusuf Ali about the stars – “effaced” and “become dim” respectively. It is agreed that Muhammad Asad uses a more accurate description of the stars than Abdullah Yusuf Ali. It is also mentioned that the words to describe the stars should rightfully be forceful since the rest of the verses nine to eleven have very forceful descriptions of the signs of the Day of Judgement. Verse eight of surah Al-Mursalat:

(B) by MA

(8)Thus, [it will come to pass] when the stars are effaced,

(B) by AYA

8. Then when the stars

Become dim;

Muhammad Asad uses “the Day of Distinction” and Abdullah Yusuf Ali uses “the Day of Sorting Out”. Both translated versions mean “the Day of Judgement”. Muhammad Asad goes on to further explain this “Day of Distinction” with “[between the true and the false]!”. The experts commented that literally the Arabic word “fasl” means to sort out. Thus, in this case, both translators have translated the essence of the word. However, Muhammad Asad goes on to attempt to clarify further by adding the words “[between the true and the false]”. The experts feel his addition does make a difference in clarifying the verses and that Abdullah Yusuf Ali has left it vague. Both translated versions begin with the same few words ” For the Day of ….”. Verse thirteen of surah Al-Mursalat:

(B) by MA

(13) For the Day of Distinction [between the true and the false]!

(B) by AYA

13. For the Day of Sorting out.

Both translated versions continue to describe the fire in Hell by using different metaphors – “like giant fiery ropes” in Muhammad Asad’s version and “As if there were (A string of) yellow camels (Marching swiftly).” in Abdullah Yusuf Ali’s version. This writer questions the fact that verses twenty-nine to thirty-three do not appear in speech form in Muhammad Asad’s version whereas they appear to be in speech form in Abdullah Yusuf Ali’s version. The answer to this varies in opinion. It is said with certainty by one expert that these verses are not in speech form and it is also said with certainty by another expert that these verses are all in speech form in the original Quran. This writer happens to be more inclined to think that verses thirty and thirty-one are God’s speech. But verses thirty-two and thirty-three, where the sparks are described, are not in speech form. This writer feels this way because in verses forty-one to forty-three, when Paradise was mentioned, God’s speech does not include the description of Paradise. Similarly, this writer feels that God’s speech does not include the description of the sparks in Hell. For all the description in verses thirty to thirty-three, the experts agree that Muhammad Asad has presented more accurate descriptions. Verses twenty-nine to thirty-three and verses forty-one to forty three:

(B) by MA

(29) GO ON towards that [resurrection] which you were wont to call a lie!

(B) by AYA

29. (It will be said:)

“Depart ye to that

Which ye used to reject

As false!

(B) by MA

(30) Go on towards the threefold shadow(31) that will offer no [cooling] shade and will be of no avail against the flame (32) which – behold! will throw up sparks like [burning] logs, (33) like giant fiery ropes!

(B) by AYA

30. “Depart ye to a shadow

(Of smoke ascending)

In three columns,

31. “(Which yields) no shade

Of coolness, and is

Of no use against

The fierce Blaze.

32. “Indeed it throws about

Sparks (huge) as Forts,

33. “As if there were

(A string of) yellow camels

(Marching swiftly).”

(B) by MA

(41) [AS AGAINST this,] behold, the God-conscious shall dwell amidst [cooling] shades and springs, (42) and [partake of] whatever fruit they may desire; (43) [and they will be told:] “Eat and drink in good cheer in return for what you did [in life]!”

(B) by AYA

SECTION 2

41. As to the Righteous,

They shall be amidst

(Cool) shades and springs

(Of water).

42. And (they shall have)

Fruits, – all they desire.

43. “Eat ye and drink ye

To your heart’s content:

The Day of Judgement is described as “Day of Distinction” in Muhammad Asad’s version and “Day of Sorting out” in Abdullah Yusuf Ali’s version. Although one is a paraphrase of the other, the experts have commented that in this instance, Abdullah Yusuf Ali’s description of “Day of Sorting out” is a literal translation and Muhammad Asad has provided a more of an interpretation. The translators use different expressions to mean one’s ancestors who have sinned before and who have been destroyed-“those sinners of olden times” and “those before (you)”. The experts commented that Muhammad Asad’s expression provides a clearer explanation. Muhammad Asad indicated the opening of a speech to be continued throughout verse thirty-nine. Abdullah Yusuf Ali does not mark any speech form in verses thirty-eight and thirty-nine. Verse thirty-eight and thirty-nine appear in speech form in Muhammad Asad’s version whereas in Abdullah Yusuf Ali’s version the verses do not appear in speech form. The experts agree that these two verses should appear in speech form and that Muhammad Asad gives a better translation for verses thirty-eight and thirty-nine. Verses thirty-eight and thirty-nine of surah Al-Mursalat:

(B) by MA

(38) that Day of Distinction [between the true and the false, when they will be told]: “We have brought you together with those [sinners] of olden times; (39) and if you [think that you] have a subterfuge left, try to outwit Me!”

(B) by AYA

38. That will be a Day

Of Sorting Out! We shall

Gather you together

And those before (you)!

39. Now, if ye have

A trick (or plot),

Use it against Me!

Different vocabulary is used – “in good cheer” by Muhammad Asad and “to your heart’s content” by Abdullah Yusuf Ali; both translators try to capture the inner feelings by these words. The experts agree that Abdullah Yusuf Ali’s version should have marked the closing of the speech at the end of verse forty-three. Verse forty-three of surah Al-Mursalat:

(B) by MA

(43) [and they will be told:] “Eat and drink in good cheer in return for what you did [in life]!”

(B) by AYA

43. “Eat ye and drink ye

To your heart’s content:

For that ye worked

(Righteousness).

The experts recommend that this writer use The Message of the Quran- English language translation of the meaning of the Quran by Muhammad Asad for teaching purposes.

The experts commented that both translators have strived to provide the readers with as much understanding as possible of the meaning of the Quran in their own way. The experts also reminded this writer that it is not within her scope to compare the translated versions with the original Quran by herself. There is no general concensus on which is the closest translated version to the original Quran and each scholar or expert may have his reasons for not thinking so – each translator can only do his best according to his own capacity.

With regard to using extracts from different surah as literary texts in the literature classroom, the experts do feel that it is a good idea. It gives an opportunity to expose the beauty of the Quran. A word of caution was given by the experts to this writer that the Quran should be handled very carefully by the teacher and the students.

CONCLUSION

Two versions of the English language translations of the meaning of the Quran were used in this study. Between the two versions, the experts are of the opinion that Muhammad Asad’s translated version is a clearer and more accurate translation than Abdullah Yusuf Ali’s translated version.

Before the incorporation of any English language translations of the meaning of the Quran is to be done, some recommended measures should be taken:

A careful selection of which English language translation of the meaning of the Quran should be made. Lecturers may decide to use English translated versions of the Quran by other translators.

Lecturers who decide to use the English language translations of the meaning of the Quran should be willing to constantly improve their own background in Islam so that a positive “feel” for Islam shows through when they teach.

Thus, optimally, English language lecturers should be willing to spend extra time consulting additional relevant texts and qualified lecturers from other departments to improve and enrich their presentation of “English-Quranic” lessons. There should be cooperation among academicians to make possible the imparting of sound knowledge to the students so that they can go out into the world to be useful and knowledgeable Muslims and/or citizens. Non-Arabic speaking lecturers can obtain information concerning topics spoken of in the Quran, including the reasons for and circumstances at the time of particular revelations from clearly and systematically presented work. Towards Understanding the Qur’an by Sayyid Abul A’la Mawdudi (Volumes 1-5), is one such recommended source of information about the Quran.

The experts have also mentioned as a word of caution about the proper handling of Quranic verses when using them as literary texts in the literature classroom.

A distinction is made between the English language translation of the meaning of the Quran and the original Quran as revealed in Arabic. For the purposes of this study, copies of extracts from various surah of English language translations of the meaning of the Quran by Muhammad Asad and Abdullah Yusuf Ali are distributed to students without the Quranic (Arabic) verses beside it, only the English translated portion.

These copies of extracts are used as literary texts in the literature classroom. The experts agree that these texts should be used as any other text. The teachers whether Muslims or non-Muslims are expected to tell the students where the text originated from (as with any other text) and at this point, all students, whether Muslim or non-Muslims will be aware that these verses are from the English language translations of the meaning of the Quran by Muhammad Asad and Abdullah Yusuf Ali.

As a concluding point, it is hoped that the seeds initiating this study have been showered with sufficient supportive “nutrients” to germinate a growing field of Quran-based English language and literature instruction.