Groundwork and Preparation for Using Quranic Imagery in English

<h1>Groundwork and Preparation for Using Quranic Imagery in English</h1>Author: <a title="Dr Lubna Almenoar" href="http://www.articlesbase.com/authors/dr-lubna-almenoar/201293.htm">Dr Lubna Almenoar</a> <h3>BACKGROUND</h3>
It is important for Muslim students to have many opportunities to read and study the Quran along with their regular academic coursework.  If this is not possible in the language of the Quran, which is Arabic, then these opportunities should be made available through the translations of the meaning of the Quran in other languages.
The Quran contains an abundance of imagery.  Imagery as a general term covers the use of language to represent objects, actions, feelings, thoughts, ideas, states of mind and any sensory or extra –sensory experience.  Many Quranic images are conveyed literally.  These constitute descriptive imagery whereby they clarify or give a vivid picture of something.  Then, there are images which are conveyed by figurative language, such as in metaphors, similes, symbols, etc.  These images when projected, appeal to one’s senses.  A Quranic image, like other images, may be visual (pertaining to the eye) olfactory (smell), tactile (touch), auditory (hearing), or gustatory (taste).
As mentioned above, there are images which are conveyed through the use of figurative language usually using these literary devices – similes, metaphors and symbols.  These constitute figurative imagery.  As readers of the Quran, whether in Arabic or in any other language, one needs to identify and be able to interpret figurative language so as to achieve understanding and be able to extract the deepest meaning of the message of the Quran.
<h3>IMAGERY</h3>
Imagery can be defined as the representation through language of sense experience.  Anyone for instance, who wishes or is seeking to express his/her experience of a spring day must, therefore, provide a selection of the personal sense impressions he/she has.  According to Laurence Perrine, a spring day can be represented by (Perrine, 1983: 560):
<ol>
 <li>Seeing blue sky and white clouds, budding leaves and daffodils. </li>
 <li>Hearing robins and bluebirds singing in the early morning. </li>
 <li>Smelling damp earth and blossoming hyacinths. </li>
 <li>Feeling a fresh wind against the cheek. </li>
</ol>
According to The Harper Book of Literature by Northrop, there are two types of imagery (Frye,Baker and Perkins, 1985:235):
1)      Descriptive imagery occurs when images are conveyed literally. These images help to give the reader a vivid picture of something. The above descriptions of a spring day are examples of descriptive imagery.
2)      Figurative imagery occurs when images are conveyed through figurative language, that is, language that indicates the resemblance between two dissimilar images. Three literary devices are usually used in figurative imagery:
a)Simile
Example:         A pretty girl is like a melody.
                        Her skin is as smooth as silk.
A simile is created when two unlike things are compared with the use of “like” or “as”. “A pretty girl” in the above sentence, is like “a melody” perhaps because she is lively, has a lyrical personality, is in tune with life, etc.
“Her skin” is similar to “silk” perhaps because it feels cool, smooth, looks radiant, shiny, etc.
b)Metaphor
Example:         My wife is a rose.
A metaphor is created when two unlike things are compared without the use of “like” or “as”. The metaphor shows in what way the two things are similar. In simpler terms, a metaphor can also be defined as something other than what it is.
“A rose” in the above sentence means the lady and she resembles “a rose” perhaps because her beauty, sweetness, bright, fresh appearance, etc.
c)Symbol
Example:         She saw the light of dawn and knew that there was still hope.
A symbol is a sign or object accepted as recalling, typifying or representing a thing, quality or idea. In simpler terms, a symbol is created when something means more than what it is. In the above sentence, “the light of dawn” is what she really saw and the same “light of dawn” also signifies hope.
The word “literature” is a broad term. Literature can be said to be “showing” human experience. It uses images to convey the very quality of lived experience. The Quran is a book that appeals to the understanding through our imagination. It appeals also to our emotions , reasons and intellect. The writers of the English language translations of the meaning of the Quran strive to produce as close an approximation of the Quran as possible.
Literature reveals and exploits literary devices such as similes, metaphors, symbols, etc. These literary devices are the very essence of poetry. These literary devices are found in abundance in the Quran and they are also apparent in the translations of the meaning of the Quran in other languages although it is realized by all translators, scholars and authors that no one has yet been able to convey or translate the exact meaning of the Quran.
 
<h3>QURANIC IMAGERY</h3>
According to Islam, it is an important duty for every man, woman and child to read and understand the Quran according to his or her own capacity. Muslims regard the Quran as a living miracle, an open book challenging all humanity to see and prove for themselves. They see in the Quran an invitation from God to all human beings to use their intellect to reason out this truth, having been created and endowed with adequate intellectual faculties to do this.
The Quran contains messages that are directly stated and accessible to the reader’s thought processes as well as messages which are conveyed by means of images which can appeal to the reader’s senses and stimulate his/her imagination of certain sensory experiences. Humanity is invited to “think” and “experience” as they try to understand the messages in the Quran. Muslim students, in particular, should be exposed to the study of imagery as early in their academic life as possible due to the abundance of images presented in the Quran. In this way, they will have a reasonable framework within which to grasp and understand at the time or at a later date the varied images in the Quran with ease which can help to elucidate the messages in the Quran.
The basic justifications for extracting Quranic imagery from the English language translations of the meaning of the Quran are the following:
1)The English language translations of the meaning of the Quran can be used most productively when teaching its content while exploiting its language.
2)The English language translations of the meaning of the Quran can be a source of encouragement for students, especially at Islamic institutions, to learn imagery because the majority of the students are Muslims themselves and thus are aware of the sacredness of the Quran. Because of their religious background, the students are motivated to relate to or imagine what is mentioned in the Quran. As Muslims, it is indeed beneficial for them to have Quranic images in their minds for them to grow and develop spiritually.
3)Quran-based instruction would be a sure way of inculcating Islamic moral values and they can use these values as a yardstick for critiquing other texts.
4)The possibility of introducing the literary aspects of the Quran to Muslim as well as non-Muslim students who may be attending Islamic institutions.
5)This is an effective way of making students more familiar with the Quran which will enable them to use Quranic quotations, especially imagery, effectively. This ability will be a great asset for anyone academically to prove and highlight his/her points in other coursework and socially, especially in Islamic gatherings where topics of discussions which are related to the Quran are brought forth. Quranic imagery can make an impressive addition to one’s rhetorical style.
6)It is suitable to teach Quranic imagery to undergraduate students, in particular, because their maturity will allow for easier understanding and grasping of Quranic concepts and this would play an important role in enabling them to relate Quranic concepts to practical situations in their lives.
7)Quranic imagery can be used in other relevant coursework as well. This is important because they are expected to be able to express their viewpoints constructively in the near future in the real world and this may be their last chance to study Quranic imagery in an academic setting.
There is no general concensus on which translations of the meaning of the Quran are the “closest” or best. Each scholar may have his or her own reasons for preferring or rejecting a particular translated version of the Quran.
There are many types of figures of speech and each researcher can concentrate on any type of figure of speech because they can all be found in the original Quran as well as the English language translations of the meaning of the Quran.
<h3>SPIRITUAL RESPONSIBILITIES OF MUSLIM TEACHERS AND STUDENTS</h3>
While Muslims are encouraged to make the Quran as much a part of their lives as possible, they must also consider what state they should be in spiritually when teaching and studying the Quran. This matter will be discussed in the context of its relevance to teachers and students using the English language translations of the meaning of the Quran as a text.
According to Von Denffer (165-179),some of the important spiritual responsibilities of Muslim teachers and students that should be observed  when reading and studying the Quran include:
<ol>
 <li>Being aware that one is always in the presence of Allah. </li>
 <li>Knowing that the Quran addresses one directly. </li>
 <li>Having the intention of seeking Allah's pleasure. </li>
 <li>Being aware that just as it was at the time of revelation, the Quran today is relevant and not an artifact of the past. </li>
 <li>Reflecting deeply upon what one reads and striving to understand it. </li>
 <li>Reading with a mind free from bias and preconceived ideas; otherwise one will read one's own notions  into the verses. </li>
 <li>Remembering that the real key to understanding what one reads is the practical application of its meaning in one's life.     </li>
</ol>
 Muslims are generally quite clear about what is to be observed (as mentioned above) when teaching and studying the Quran.  But do these same observances also apply when teaching and studying the English language translations of the meaning of the Quran? Is it expected for non-Muslim students and teachers at Islamic institutions to follow suit? Although it should not need much persuasion for  Muslim students and teachers to observe Quranic-based rules and spiritual responsibilities when reading and studying the Quran, an issue may arise concerning the expectations of non- Muslim teachers and students when teaching and studying the Quran.
Three lecturers in the field of Islamic Studies from an Islamic institution   contributed their viewpoints on the above topics.  Their responses to questions which were posed to them were as follows:
A distinction is made between the English language translations of the meaning of the Quran and the original Quran as revealed in Arabic. Muslims know that before the original Quran can be touched, they need to be in a state of ritual purity (tahara) to be obtained through ablution (wudhu). Does this apply also before touching the English language translations of the meaning of the Quran?
The three lecturers concurred on this and said that when the Quranic language is present beside the English language translations of the meaning of the Quran, the same rule is to be adhered to. But if the book contains only the English language translations of the meaning of the Quran without the Quranic language beside it, then the Muslim does not need to be in a state of  ritual purity (tahara) when touching, reading or studying it.
A point was brought up regarding women who are menstruating. Muslim women know that while they are menstruating, they are not allowed to touch the original Quran.
The three lecturers concur that the same rule applies for the English language translations of the meaning of the Quran if the Quranic language is present beside it. But if the book contains only the English language translations of the meaning of the Quran without the Quranic language beside it, then the Muslim woman is allowed to touch, read and study it while she is menstruating.
One lecturer brought up an interesting point whereby in his opinion it is all right for the Muslim menstruating woman to touch, read and study even the original Quran if it is done for educational purposes and not for ibadah or worship alone. The lecturer gave  an example to support his point: if a Muslim menstruating woman who happens to be a student is required to read the original Quran for her examination, she can do so instead of getting a low mark or even no marks thereby jeopardizing her educational record. The same goes for the touching, reading and studying of the English language translations of the meaning of the Quran.
The three lecturers were also asked to comment on the fact that, for the purposes of this study, copies of relevant verses from Abdullah Yusuf Ali's English language translations of the meaning of the Quran would be distributed to the students as their text. All agreed that this text 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 Muslims or non-Muslims, will be aware that these verses are from Abdullah Yusuf Ali's English language translation of the meaning of the Quran.
The lecturers felt that it should be added that the right niyya or intention is an important issue to Muslims. Muslims know that the reading, studying and reflecting upon of the Quran must be done with the intention of seeking Allah's pleasure. Intentions are something within the individual and it is certainly up to each individual alone to know what exactly is felt within him or herself and according to Islam, it is not for anyone to judge the intentions of others.
As for non-Muslim teachers and students, they are not expected to believe in Islam when using the English language translations of the meaning of the Quran as a text but perhaps after doing so, they would be motivated to want to read and know more about Islam.
The above comments made by the lecturers provide sensible guidelines for the use of English language translations of the meaning of the Quran.
 
<h3>CONCLUSION</h3>
Both descriptive and figurative imagery, in particular, similes, metaphors and symbols, can be taught through the use of the English language translations of the meaning of the Quran as literary texts. At the same time, new vocabulary and examples of correct grammar usage can also be pointed out.
Work has thus begun. The texts originally used in the techniques are poems. Suitable techniques for teaching imagery can be modified and the texts (originally poems) are replaced with Quranic images selected from the English language translated versions of the Quran. With this substitution, it is possible to generate a conversation or discussion on an aspect of Islam. This is an added advantage, especially at Islamic institutions.
<h3>REFERENCES</h3>
Abdullah Yusuf Ali. The Holy Quran.  Brentwood, Maryland:Amana Corp., 1983.
Adeyanju, Thomas K. “Teaching Literature and Human Values in ESL: Objective and Selection”.  English Language Teaching Journal. 32.2 (1978): 113 – 8.
Al Ghazali, Muhammad and Hasanah, Umar Ubayd.  Kayfa Nata’amalu Ma’al Quran : Mudarasah Bayna Alshaykh.  Virginia: International Institute of Islamic Thought, 1991.
Allison, D. & Carey, J. “What do university language teachers say about language teaching research?”. TESL Canada Journal. 24(2007):61-81.
Al-Sha’rawi, Syaykh Muhammad Mitwalli. The Miracles of the Quran. Baker Street, London: Dar Al-Taqwa Ltd., 1980.
Asad, Muhammad.  The Message of the Quran.  Gibraltar: Dar al-Andalus Limited, 1980.
Borj, S. “Conditions for teacher research.” English Teaching Forum. 44(2006):22-27.
Bowen, T. & Marks, J. Inside Teaching. Oxford: Macmillan, 1994.
Carter, R. & Long, M. Teaching Literature. London: Longman, 1991.
Duff, Alan and Alan Maley.  The Inward Ear.  Cambridge, England: Cambridge University Press, 1989.
Frye, Northrop, Sheridan Warner Baker and Geroge B. Perkins.  The Harper Handbook to Literature. New York: Harper & Row, 1985.
Khalifa, Mohammad.  The Sublime Qur’an and Orientalism.  Essex, England: Longman Group Ltd., 1983.
Kramsch, C. Context and Culture in Language Teaching. Oxford: Oxford University Press, 1993.
Labom, Jol. Tafsil Ayat AlQuran AlHakim.  Lebanon: Dar Alkitab Alarabi, 1963.
Larsen, F.D. Techniques and Principles in Language Teaching. Oxford: Oxford University Press, 2000.
Lazar, G. Literature and Language Teaching. Cambridge: Cambridge University Press, 1993.
Mawdudi, Abul A’la.  Toward Understanding Islam.  Leicester: Islamic Foundations, 1980.
Montet, Edward. AlMustadrak.  Lebanon: Dar Alkitab Alarabi, 1963.
O’Malley, J.M. & Valdez, P.L. Authentic Assessment for English Language Learners: Practical Approaches for Teachers. New York: Addison Wesley, 1996.
Oxford, R. Language Learning Strategies around the World: Cross-cultural Perspectives. Manoa: University of Hawaii Press, 1996.
Peregov, S.F. & Boyle, O.F. Reading, Writing, and Learning in ESL. New York: Addison Wesley Longman, 2001.
Perrine, Laurence.  Literature – Structure, Sound and Sense – 4th Edition. New York: Hartcourt Brace Jovanovich, 1983.
Pickthall, M. Marmaduke.  The Meaning of the Glorious Koran.  New York: Mentor Books, 1963.
Richards, J.C. & Nunan, D. Second Language Teacher Education. Cambridge: Cambridge University Press, 1990.
Richards, J. & Rodgers, T.S. Approaches and Methods in Language Teaching: A Description and Analysis. (2nd ed.). New York: Cambridge University Press, 2001.
Stevick, Earl W. Images and Options in the Language Classroom. Cambridge, England: Cambridge University Press, 1986.
Von Denffer, Ahmad.  Ulum Al-Quran, An Introduction to the Sciences of the Quran.  Leicester: The Islamic Foundation, 1985.
Wilkins, D.A. [David Arthur]  Second Language Learning and Teaching.  London: Edward Arnold, 1974.
Woodward, T. Models and Metaphors in Language Teacher Training. Cambridge: Cambridge University Press, 1991.
Wright, Andrew.  Pictures for Language Learning. Cambridge, England: Cambridge University Press, 1989.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.Article Source: <a href="http://www.articlesbase.com/">ArticlesBase.com</a> - <a href="http://www.articlesbase.com/international-studies-articles/groundwork-and-preparation-for-using-quranic-imagery-in-english-1105150.html" title="Groundwork and Preparation for Using Quranic Imagery in English">Groundwork and Preparation for Using Quranic Imagery in English</a>

BACKGROUND

It is important for Muslim students to have many opportunities to read and study the Quran along with their regular academic coursework. If this is not possible in the language of the Quran, which is Arabic, then these opportunities should be made available through the translations of the meaning of the Quran in other languages.

The Quran contains an abundance of imagery. Imagery as a general term covers the use of language to represent objects, actions, feelings, thoughts, ideas, states of mind and any sensory or extra –sensory experience. Many Quranic images are conveyed literally. These constitute descriptive imagery whereby they clarify or give a vivid picture of something. Then, there are images which are conveyed by figurative language, such as in metaphors, similes, symbols, etc. These images when projected, appeal to one’s senses. A Quranic image, like other images, may be visual (pertaining to the eye) olfactory (smell), tactile (touch), auditory (hearing), or gustatory (taste).

As mentioned above, there are images which are conveyed through the use of figurative language usually using these literary devices – similes, metaphors and symbols. These constitute figurative imagery. As readers of the Quran, whether in Arabic or in any other language, one needs to identify and be able to interpret figurative language so as to achieve understanding and be able to extract the deepest meaning of the message of the Quran.

IMAGERY

Imagery can be defined as the representation through language of sense experience. Anyone for instance, who wishes or is seeking to express his/her experience of a spring day must, therefore, provide a selection of the personal sense impressions he/she has. According to Laurence Perrine, a spring day can be represented by (Perrine, 1983: 560):

Seeing blue sky and white clouds, budding leaves and daffodils.
Hearing robins and bluebirds singing in the early morning.
Smelling damp earth and blossoming hyacinths.
Feeling a fresh wind against the cheek.

According to The Harper Book of Literature by Northrop, there are two types of imagery (Frye,Baker and Perkins, 1985:235):

1) Descriptive imagery occurs when images are conveyed literally. These images help to give the reader a vivid picture of something. The above descriptions of a spring day are examples of descriptive imagery.

2) Figurative imagery occurs when images are conveyed through figurative language, that is, language that indicates the resemblance between two dissimilar images. Three literary devices are usually used in figurative imagery:

a)Simile

Example: A pretty girl is like a melody.

Her skin is as smooth as silk.

A simile is created when two unlike things are compared with the use of “like” or “as”. “A pretty girl” in the above sentence, is like “a melody” perhaps because she is lively, has a lyrical personality, is in tune with life, etc.

“Her skin” is similar to “silk” perhaps because it feels cool, smooth, looks radiant, shiny, etc.

b)Metaphor

Example: My wife is a rose.

A metaphor is created when two unlike things are compared without the use of “like” or “as”. The metaphor shows in what way the two things are similar. In simpler terms, a metaphor can also be defined as something other than what it is.

“A rose” in the above sentence means the lady and she resembles “a rose” perhaps because her beauty, sweetness, bright, fresh appearance, etc.

c)Symbol

Example: She saw the light of dawn and knew that there was still hope.

A symbol is a sign or object accepted as recalling, typifying or representing a thing, quality or idea. In simpler terms, a symbol is created when something means more than what it is. In the above sentence, “the light of dawn” is what she really saw and the same “light of dawn” also signifies hope.

The word “literature” is a broad term. Literature can be said to be “showing” human experience. It uses images to convey the very quality of lived experience. The Quran is a book that appeals to the understanding through our imagination. It appeals also to our emotions , reasons and intellect. The writers of the English language translations of the meaning of the Quran strive to produce as close an approximation of the Quran as possible.

Literature reveals and exploits literary devices such as similes, metaphors, symbols, etc. These literary devices are the very essence of poetry. These literary devices are found in abundance in the Quran and they are also apparent in the translations of the meaning of the Quran in other languages although it is realized by all translators, scholars and authors that no one has yet been able to convey or translate the exact meaning of the Quran.

QURANIC IMAGERY

According to Islam, it is an important duty for every man, woman and child to read and understand the Quran according to his or her own capacity. Muslims regard the Quran as a living miracle, an open book challenging all humanity to see and prove for themselves. They see in the Quran an invitation from God to all human beings to use their intellect to reason out this truth, having been created and endowed with adequate intellectual faculties to do this.

The Quran contains messages that are directly stated and accessible to the reader’s thought processes as well as messages which are conveyed by means of images which can appeal to the reader’s senses and stimulate his/her imagination of certain sensory experiences. Humanity is invited to “think” and “experience” as they try to understand the messages in the Quran. Muslim students, in particular, should be exposed to the study of imagery as early in their academic life as possible due to the abundance of images presented in the Quran. In this way, they will have a reasonable framework within which to grasp and understand at the time or at a later date the varied images in the Quran with ease which can help to elucidate the messages in the Quran.

The basic justifications for extracting Quranic imagery from the English language translations of the meaning of the Quran are the following:

1)The English language translations of the meaning of the Quran can be used most productively when teaching its content while exploiting its language.

2)The English language translations of the meaning of the Quran can be a source of encouragement for students, especially at Islamic institutions, to learn imagery because the majority of the students are Muslims themselves and thus are aware of the sacredness of the Quran. Because of their religious background, the students are motivated to relate to or imagine what is mentioned in the Quran. As Muslims, it is indeed beneficial for them to have Quranic images in their minds for them to grow and develop spiritually.

3)Quran-based instruction would be a sure way of inculcating Islamic moral values and they can use these values as a yardstick for critiquing other texts.

4)The possibility of introducing the literary aspects of the Quran to Muslim as well as non-Muslim students who may be attending Islamic institutions.

5)This is an effective way of making students more familiar with the Quran which will enable them to use Quranic quotations, especially imagery, effectively. This ability will be a great asset for anyone academically to prove and highlight his/her points in other coursework and socially, especially in Islamic gatherings where topics of discussions which are related to the Quran are brought forth. Quranic imagery can make an impressive addition to one’s rhetorical style.

6)It is suitable to teach Quranic imagery to undergraduate students, in particular, because their maturity will allow for easier understanding and grasping of Quranic concepts and this would play an important role in enabling them to relate Quranic concepts to practical situations in their lives.

7)Quranic imagery can be used in other relevant coursework as well. This is important because they are expected to be able to express their viewpoints constructively in the near future in the real world and this may be their last chance to study Quranic imagery in an academic setting.

There is no general concensus on which translations of the meaning of the Quran are the “closest” or best. Each scholar may have his or her own reasons for preferring or rejecting a particular translated version of the Quran.

There are many types of figures of speech and each researcher can concentrate on any type of figure of speech because they can all be found in the original Quran as well as the English language translations of the meaning of the Quran.

SPIRITUAL RESPONSIBILITIES OF MUSLIM TEACHERS AND STUDENTS

While Muslims are encouraged to make the Quran as much a part of their lives as possible, they must also consider what state they should be in spiritually when teaching and studying the Quran. This matter will be discussed in the context of its relevance to teachers and students using the English language translations of the meaning of the Quran as a text.

According to Von Denffer (165-179),some of the important spiritual responsibilities of Muslim teachers and students that should be observed when reading and studying the Quran include:

Being aware that one is always in the presence of Allah.
Knowing that the Quran addresses one directly.
Having the intention of seeking Allah's pleasure.
Being aware that just as it was at the time of revelation, the Quran today is relevant and not an artifact of the past.
Reflecting deeply upon what one reads and striving to understand it.
Reading with a mind free from bias and preconceived ideas; otherwise one will read one's own notions into the verses.
Remembering that the real key to understanding what one reads is the practical application of its meaning in one's life.

Muslims are generally quite clear about what is to be observed (as mentioned above) when teaching and studying the Quran. But do these same observances also apply when teaching and studying the English language translations of the meaning of the Quran? Is it expected for non-Muslim students and teachers at Islamic institutions to follow suit? Although it should not need much persuasion for Muslim students and teachers to observe Quranic-based rules and spiritual responsibilities when reading and studying the Quran, an issue may arise concerning the expectations of non- Muslim teachers and students when teaching and studying the Quran.

Three lecturers in the field of Islamic Studies from an Islamic institution contributed their viewpoints on the above topics. Their responses to questions which were posed to them were as follows:

A distinction is made between the English language translations of the meaning of the Quran and the original Quran as revealed in Arabic. Muslims know that before the original Quran can be touched, they need to be in a state of ritual purity (tahara) to be obtained through ablution (wudhu). Does this apply also before touching the English language translations of the meaning of the Quran?

The three lecturers concurred on this and said that when the Quranic language is present beside the English language translations of the meaning of the Quran, the same rule is to be adhered to. But if the book contains only the English language translations of the meaning of the Quran without the Quranic language beside it, then the Muslim does not need to be in a state of ritual purity (tahara) when touching, reading or studying it.

A point was brought up regarding women who are menstruating. Muslim women know that while they are menstruating, they are not allowed to touch the original Quran.

The three lecturers concur that the same rule applies for the English language translations of the meaning of the Quran if the Quranic language is present beside it. But if the book contains only the English language translations of the meaning of the Quran without the Quranic language beside it, then the Muslim woman is allowed to touch, read and study it while she is menstruating.

One lecturer brought up an interesting point whereby in his opinion it is all right for the Muslim menstruating woman to touch, read and study even the original Quran if it is done for educational purposes and not for ibadah or worship alone. The lecturer gave an example to support his point: if a Muslim menstruating woman who happens to be a student is required to read the original Quran for her examination, she can do so instead of getting a low mark or even no marks thereby jeopardizing her educational record. The same goes for the touching, reading and studying of the English language translations of the meaning of the Quran.

The three lecturers were also asked to comment on the fact that, for the purposes of this study, copies of relevant verses from Abdullah Yusuf Ali's English language translations of the meaning of the Quran would be distributed to the students as their text. All agreed that this text 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 Muslims or non-Muslims, will be aware that these verses are from Abdullah Yusuf Ali's English language translation of the meaning of the Quran.

The lecturers felt that it should be added that the right niyya or intention is an important issue to Muslims. Muslims know that the reading, studying and reflecting upon of the Quran must be done with the intention of seeking Allah's pleasure. Intentions are something within the individual and it is certainly up to each individual alone to know what exactly is felt within him or herself and according to Islam, it is not for anyone to judge the intentions of others.

As for non-Muslim teachers and students, they are not expected to believe in Islam when using the English language translations of the meaning of the Quran as a text but perhaps after doing so, they would be motivated to want to read and know more about Islam.

The above comments made by the lecturers provide sensible guidelines for the use of English language translations of the meaning of the Quran.

CONCLUSION

Both descriptive and figurative imagery, in particular, similes, metaphors and symbols, can be taught through the use of the English language translations of the meaning of the Quran as literary texts. At the same time, new vocabulary and examples of correct grammar usage can also be pointed out.

Work has thus begun. The texts originally used in the techniques are poems. Suitable techniques for teaching imagery can be modified and the texts (originally poems) are replaced with Quranic images selected from the English language translated versions of the Quran. With this substitution, it is possible to generate a conversation or discussion on an aspect of Islam. This is an added advantage, especially at Islamic institutions.

REFERENCES

Abdullah Yusuf Ali. The Holy Quran. Brentwood, Maryland:Amana Corp., 1983.

Adeyanju, Thomas K. “Teaching Literature and Human Values in ESL: Objective and Selection”. English Language Teaching Journal. 32.2 (1978): 113 – 8.

Al Ghazali, Muhammad and Hasanah, Umar Ubayd. Kayfa Nata’amalu Ma’al Quran : Mudarasah Bayna Alshaykh. Virginia: International Institute of Islamic Thought, 1991.

Allison, D. & Carey, J. “What do university language teachers say about language teaching research?”. TESL Canada Journal. 24(2007):61-81.

Al-Sha’rawi, Syaykh Muhammad Mitwalli. The Miracles of the Quran. Baker Street, London: Dar Al-Taqwa Ltd., 1980.

Asad, Muhammad. The Message of the Quran. Gibraltar: Dar al-Andalus Limited, 1980.

Borj, S. “Conditions for teacher research.” English Teaching Forum. 44(2006):22-27.

Bowen, T. & Marks, J. Inside Teaching. Oxford: Macmillan, 1994.

Carter, R. & Long, M. Teaching Literature. London: Longman, 1991.

Duff, Alan and Alan Maley. The Inward Ear. Cambridge, England: Cambridge University Press, 1989.

Frye, Northrop, Sheridan Warner Baker and Geroge B. Perkins. The Harper Handbook to Literature. New York: Harper & Row, 1985.

Khalifa, Mohammad. The Sublime Qur’an and Orientalism. Essex, England: Longman Group Ltd., 1983.

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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.

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Article Tags: Esl, Curriculum, Imagery, English Language Translations Of The Quran, Literary Texts, English Language And Literature Classroom, Figurative Language, Quranic Images In English

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