What Are Your Thoughts On This (part 10)?

Strengthen Families at Home
Strengthen Fatherhood and Families: Barack Obama has re-introduced the Responsible Fatherhood and Healthy Families Act to remove some of the government penalties on married families, crack down on men avoiding child support payments, ensure that support payments go to families instead of state bureaucracies, fund support services for fathers and their families, and support domestic violence prevention efforts. As president, Obama will sign this bill into law and continue to implement innovative measures to strengthen families.
Support Parents with Young Children: Barack Obama would expand programs like the successful Nurse-Family Partnership to all low-income, first-time mothers. The Nurse-Family Partnership provides home visits by trained registered nurses to low-income expectant mothers and their families. Researchers at the Federal Reserve Bank of Minneapolis concluded that these programs produced an average of five dollars in savings for every dollar invested and produced more than $28,000 in net savings for every high-risk family enrolled in the program. The Obama plan would assist approximately 570,000 first-time mothers each year.
Strengthen Retirement Security
Eliminate Income Taxes for Seniors Making Less Than $50,000: Obama will eliminate all income taxation of seniors making less than $50,000 per year. This will provide an immediate tax cut averaging $1,400 to 7 million seniors and relieve millions from the burden of filing tax returns.
Create Automatic Workplace Pensions: Obama’s retirement security plan will automatically enroll workers in a workplace pension plan. Under his plan, employers who do not currently offer a retirement plan, will be required to enroll their employees in a direct-deposit IRA account that is compatible to existing direct-deposit payroll systems. Employees may opt-out if they choose. Experts estimate that this program will increase the savings participation rate for low and middle-income workers from its current 15 percent level to around 80 percent.
Expand Retirement Savings Incentives for Working Families: Obama will ensure savings incentives are fair to all workers by creating a generous savings match for low and middle-income Americans. His plan will match 50 percent of the first $1,000 of savings for families that earn less than $75,000. The savings match will be automatically deposited into designated personal accounts. Over 80 percent of these savings incentives will go to new savers.

A Comparison of Elements of Style in Quranic Stylistics Part 1

Part 1

INTRODUCTION

This paper is the first part of a two part analysis. The two parts are:

A Comparison of Elements of Style in Quranic Stylistics Part1. It deals with the stylistics analysis of verses 1-22 of surah Al-Mursalat.

A Comparison of Elements of Style in Quranic Stylistics Part2. It deals with the stylistics analysis of verses 23-50 of surah Al-Mursalat.

This writer will highlight the differences and similarities of the seventy-seventh surah from 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.

Each verse translated by each translator is put one after another. Each verse from the seventy-seventh surah, Al-Mursalat, translated by Muhammad Asad is marked (B) by MA and is put first, followed by the same verse translated by Abdullah Yusuf Ali which is marked (B) by AYA.  This writer then looks closely at each translator’s style of translating the same original text (the Quran) while examining the language features.

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 THE SEVENTY-SEVENTH SURAH, AL-MURSALAT BY MUHAMMAD ASAD AND ABDULLAH YUSUF ALI

Both Muhammad Asad and Abdullah Yusuf Ali have translated the title of Al – Mursalat to be “Those Sent Forth”.

(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 ;

Analysis: The first six verses of surah seventy-seven by Muhammad Asad is divided into two sentences. The first sentence comprises of verses one and two and the second sentence comprises of verses three to six. Abdullah Yusuf Ali, on other hand, does not make any special distinction or mark of any new sentence.  Every verse is numbered and verse forty marks Section two of Surah Al – Mursalat.

(B) by MA

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

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

(B) by AYA                       

1.  By the (Winds) Sent Forth

     One after another (To man’s profit);

2.  Which then blow violently

     In tempestuous Gusts,

Analysis: Muhammad Asad and Abdullah Yusuf Ali make a link with the first lines of the first verse and the title of this surah. “Consider these [messages] sent forth in waves” by Muhammad Asad and “By the (Winds) Sent Forth ” by Abdullah Yusuf Ali. The title of this surah, “Those Sent Forth”, is specifically related to the first lines of the first verse of the two translated versions. 

(B) by MA

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

 (B) by AYA

1.      By the (Winds) Sent Forth

     One after another (To man’s profit);

Analysis: Both translated versions want to put across the meaning of continuity.  Muhammad Asad uses “in waves” and Abdullah Yusuf Ali uses “One after another” (an idiom) to describe continuity. Verse one of both versions do not differ much in meaning. They  appeal for the preparation of the Day of Judgement which is bound to come.

(B) by MA

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

(B) by AYA

2.  Which then blow violently

      In tempestuous Gusts,

Analysis: Both translated versions explain the gradual strong move of the messages of God to destroy evil.  Both translated versions use cohesive links to begin verse two – “and then” in Muhammad Asad’s translated version and “which then” in Abdullah Yusuf Ali’s translated version. “Storming on” by Muhammad Asad and “blow violently” by Abdullah Yusuf Ali have the same effect in meaning but different vocabulary is used. The word “tempest” is used in both translated versions but in different forms “with a tempest’s force!” in Muhammad Asad’s translated version and “In tempestuous Gusts” in Abdullah Yusuf Ali’s translated version. Where meaning is concerned, gusts give a slightly stronger effect of a sudden, violent rush of wind. Both translated versions do not differ much in meaning. They put across that strong wind and rain effect.  This effect is further accentuated by the word “force” in Muhammad Asad’s translated version and by the word “Gusts” in Abdullah Yusuf Ali’s version.  Verse two of both versions do not differ much in meaning. They relate the impact of the Quranic revelations as a whole. These revelations or messages carry the principles of right conduct.

(B) by MA

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

(B) by AYA

3.  And scatter (things)

    Far and wide;

Analysis: Muhammad Asad begins a new sentence with the same few words as the first sentence, “Consider these [messages]….”  Abdullah Yusuf Ali continues the metaphor of the “Winds” that scatter things far and wide.  He uses the conjunction “And” to begin verse three. Muhammad Asad and Abdullah Yusuf Ali both use the idiom “far and wide” in verse three.  However, Muhammad Asad uses “the truth” that are spread “far and wide” and Abdullah Yusuf Ali uses “things” that are scattered far and wide”, the former being more literal and the latter more of an interpretation. Verse three of both versions do not differ much in meaning. They give the picture of Allah’s messages being distributed.

(B) by MA

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

(B) by AYA

4.  Then separate them,

     One from another,

Analysis: The word ‘separate” appears in both translated versions but in different forms. Muhammad Asad uses “separating” and Abdullah Yusuf Ali uses “separate” Muhammad Asad goes on further to explain separating right and wrong. This writer feels that the words, right and wrong , do make a difference in clarity. Although Abdullah Yusuf Ali uses more idiomatic expressions, he may have lost some readers where clarity is lacking. Here, this writer feels that  Abdullah Yusuf Ali’s version can definitely be appreciated by readers of higher level of competence in the English language. Abdullah Yusuf Ali uses another idiom to describe “separate them, One from another”.  Muhammad Asad uses “thus” and Abdullah Yusuf Ali uses “then” as conjunctions to begin the fourth verse. The “then is used as a substitute word for adverb expressions of time. It means that after this, “then” that happens. In the case of this verse, after scattering things far and wide, “then” separating them one from another happens. The “thus” is used to show a logical consequence in a formal way. In other words, “thus” evokes a causal concept. In the case of this verse, the messages that spread the truth far and wide will therefore in itself consequently separate one from another. Verse four of both versions do not differ much in meaning. They tell of the separation of  good and evil among men– the believers and disbelievers.

(B) by MA

(5)  and then giving forth a reminder,

(B) by AYA

5.  The spread abroad

     A Reminder,

Analysis: The words ” a reminder ” are used in both translated versions.  “Spread abroad” is another idiom that Abdullah Yusuf Ali uses. Muhammad Asad uses “and then” and Abdullah Yusuf Ali uses “Then” as conjunctions to provide cohesion to begin verse five. Verse five of both versions do not differ much in meaning. They tell that the believers and disbelievers will receive a reminder.

(B) by MA

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

(B) by AYA

6.   Whether of Justification

      Or of Warning; –

Analysis: The conjunction “or” is used in both translated versions to introduce alternatives. Muhammad Asad puts it as “[promising] freedom from blame or [offering] a warning!” and Abdullah Yusuf Ali puts it as “Whether of Justification or of Warning;”. Verse six of both versions do not differ much in meaning. They tell that the reminder that the believers and disbelievers will receive will be one of either justification for the believers and of warning for the disbelievers.

(B) by MA

(7)     BEHOLD,  all   that  you  are   told  to  expect  will  surely come to pass.     

(B) by AYA

7.      Assuredly, what ye are

        Promised must come to pass.

Analysis: Verse seven marks a new section in Muhammad Asad’s translated version.  Abdullah Yusuf Ali does not mark verse seven as a new section in this surah. This writer notices that Muhammad Asad seems to break a surah up into smaller portions as if to deal with clarity more closely. Abdullah Yusuf Ali has broken up this surah of fifty verse into two sections. Verse seven tells one of the Day of Judgement which is bound to come.  Muhammad Asad uses “you” whereas Abdullah Yusuf Ali uses “ye” to refer to the reader, the former adhering to Modern English whereas the latter adhering to Classical English. Both translated versions use somewhat the same words to carry the meaning across. Verse seven of both versions do not differ much in meaning. They tell the believers and disbelievers to expect the promised Day to come. The Day of Judgement is bound to come.

(B) by MA

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

(9)  and when the sky is rent asunder,

(10)  and when the mountains are scattered like dust,

(11) and when all the apostles are called together at a time appointed .….

(B) by AYA

8.    Then when the stars

       Become dim;

9.    When the heaven

       Is cleft asunder;

10.  When the mountains are

       Scattered (to the winds) as dust;

11.  And when the messengers

       Are (all) appointed a time

      (To collect);

Analysis: Verses eight to eleven are descriptions of the signs of the Day of Judgement.

(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;

Analysis: Muhammad Asad uses the conjunction “thus” and Abdullah Yusuf Ali uses “then” to begin verse eight. “Thus” holds a formal way of presenting a logical consequence or causal concept and “then” holds a time concept or used as a substitute for adverb expressions of time. Muhammad Asad uses more forceful words than Abdullah Yusuf Ali about the stars – “effaced” and “become dim” respectively. Both the translated versions do not differ much in meaning. They want to put across the fact that the stars will disappear. Verse eight of both versions do not differ much in meaning. They inform about the first sign of the Day of Judgement described in this surah. The stars will lose their shine and lustre and will disappear from the sky.

 (B) by MA

(9)  and when the sky is rent asunder,

(B) by AYA

9.  When the heaven

     Is cleft asunder;

Analysis: Muhammad Asad uses “the sky” and Abdullah Yusuf Ali uses “the heaven” to describe up above where the stars appear. The word “asunder” is used in both translated versions to put across the meaning of torn up to bits and destroyed like in a big explosion. Muhammad Asad begins verse nine with the conjunction “and” whereas Abdullah Yusuf Ali uses “when”. Verse nine of both versions do not differ much in meaning. They tell what will happen to what is above us or to where the stars appear –the heavens or the sky. It will all explode.

(B) by MA

(10)  and when the mountains are scattered like dust,

(B) by AYA

10.  When the mountains are

       Scattered (to the winds) as dust;

 Analysis: Similar words are used in verse ten in both translated versions.  Again, Muhammad Asad uses the conjunction “and” to begin the verse whereas Abdullah Yusuf Ali uses “when” to begin the verse. In Muhammad Asad’s version, “when” appears following “and”. It normally appears without “when” repeated in the next clause. In other words, When the sky is rent asunder and the mountains are scattered like dust…..  In Abdullah Yusuf Ali’s version, the conjunction “and” is not there to provide that smoother effect. Verse ten of both versions do not differ much in meaning. They give the picture of the huge masses of sand (mountains) being uprooted and fly about in the wind like dust.

(B) by MA

(11) and when all the apostles are called together at a time appointed …

(B) by AYA

11.  And when the messengers

      Are (all) appointed a time

      (To collect);

Analysis: Muhammad Asad begins verse eleven in the same way as Abdullah Yusuf Ali – “and when”.  Muhammad Asad uses “the apostles” and Abdullah Yusuf Ali uses “the messengers” to refer to the Prophets, one being a paraphrase of the other.  Both translated versions use similar words to put across the same meaning. In Muhammad Asad’s versions, “when” appears again. In Abdullah Yusuf Ali’s version, the conjunction “and appears to give that cohesive effect. Verse eleven of both versions do not differ much in meaning. They say that the Prophets or Messengers who have lived and died at different times will all gather on the Day of Judgement.

(B) by MA

(12)  For what day has the term  [of all this] been set?

(B) by AYA

12.  For what Day are these

       (Portents) deferred?

Analysis: Both translated versions ask what day do the signs in verses eight to eleven mark? Muhammad Asad uses “the term [of all this]” and Abdullah Yusuf Ali uses “these (Portents)” to mean omen or signs. Both translated versions begin with the same few words – “For what day”.  The letter “d” in “Day” is capitalized in Abdullah Yusuf Ali’s version to reemphasize this special “Day”. Verse twelve questions and verse thirteen answers in both versions. As a matter of paraphrasing, The Day of Judgement or The Day of Decision or The Day of Distinction or The Day of Sorting out, are all synonymous expressions. This verse of both versions do not differ much in meaning. They tell when the good will be separated from the evil.

(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.

Analysis: Verse thirteen answers verse twelve.  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]!”. Verse twelve questions and verse thirteen answers in both versions and they do not differ much in meaning. They tell that The Day of Judgement is when the believers (good) will be separated from the disbelievers (evil).

(B) by MA

(14) And what could make thee conceive what that  Day of Distinction will be?

(B) by AYA

14.  And what will explain

       To thee what is 

       The Day of Sorting out?

Analysis: Verse fourteen of both translated versions reach out to disbelievers to believe.  This address is in a question form.  Both translated versions begin verse fourteen with “And what ….” to provide cohesion. Muhammad Asad who usually adheres to Modern English has made use of “thee” to refer to the disbelievers. It gives a Classical English effect and the sound of appeal comes through. Verse fourteen in both versions do not differ much in meaning. They appeal to the disbelievers to believe.

(B) by MA

(15)Woe on that Day unto those who give the lie to the truth!

(B) by AYA

15.  Ah Woe, that Day,

       To the Rejecters of Truth!

Analysis: Verse fifteen of both translated versions is a warning to disbelievers if they continue to disbelieve.  The word “woe” is used in both translated versions. According to the Oxford dictionary, woe means bitter grief. This writer feels that woe also carries a streak of disappointment in its meaning. Although this warning can sound stern, it can still carry a form of persuasive, warning tone. Muhammad Asad uses “those who give the lie to the truth!” and Abdullah Yusuf Ali uses “the Rejecters of Truth!” to mean the disbelievers. Muhammad Asad who usually adheres to Modern English has made use of “unto”. It does give that Classical English effect. Abdullah Yusuf Ali who usually adheres to Classical English has made use of simply “to”. In comparison, the “to” does give the Modern English effect. Furthermore, in Abdullah Yusuf Ali’s versions, the word “Ah” precedes the word “woe”. This gives a sadder, perhaps an even more disappointed tone to this warning. Here, this writer feels that Muhammad Asad, in his effort to provide an interpretation rather than a literal translation, has complicated the expression to label the disbelievers. This writer further adds that Abdullah Yusuf Ali, simply but aptly labels the disbelievers-“the Rejecters of Truth”. Verse fifteen of both versions do not differ much in meaning. They carry the first warning of ten repeated warnings. These warnings contain the essence of this surah. They aim to reach out to the disbelievers to turn to Allah in humility and repentance. The analysis of this first warning  (in verse fifteen)  provides the basis of analysis for the rest of the remaining nine same warnings throughout this surah. This writer will make a back reference to verse fifteen whenever appropriate.

(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.

Analysis: These three verses appear in one paragraph in Muhammad Asad’s translated version whereas Abdullah Yusuf Ali puts them numbered one after another. These arrangements clearly put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali.

(B) by MA

(16) Did We not destroy [so many of] those [sinners] of olden days?

(B) by AYA

16.  Did We not destroy

       The men of old

       (For their Evil)?

Analysis: Using the past tense, The /d/ alliteration is felt in reading this verse to plod on a reminder in a question. The /d/ in “did”, “destroy”, “olden”, “days” is felt in the pronunciation of each word. This effect is felt more so in Muhammad Asad’s version who managed to use more /d/ words without changing the meaning of the verse. Verse sixteen of both translated versions do not differ much in meaning as they tell one of “those [sinners of olden days]” by Muhammad Asad and “The men of old (For their Evil)” by Abdullah Yusuf Ali to mean the sinners of the past who have been destroyed by God. Both translated versions start the question in verse sixteen with the same few words – “Did We not destroy …..” “We” is used to refer to God in both translated versions. “We” can either be used to be inclusive or exclusive of the listener or in this case, the reader. For this verse, “We” excludes the reader because “We” means God’s doing through the Prophets, excluding the believers or disbelievers (humans). This puts across the meaning that God has been around since the beginning of time and that nothing or no one has been able to destroy or defeat God. Thus, in effect, it emphasizes further on God’s everlasting strength and that we (humans) are indeed weak. Verse sixteen of both versions do not differ much in meaning. They remind all that sin and corruption will bound to lead to suffering and punishment as it happened to the sinners of the past.

(B) by MA

(17)And We shall let them be followed by those of  later times:

(B) by AYA

17.  So shall We make

       Later (generations)

      Follow them.

Analysis: Both translated versions use the future tense to show the continuity or timelessness of God’s law. This same law will apply in the future.  “We” is used to refer to God in both translated versions and to exclude the reader. Verse seventeen of both versions do not differ much in meaning. They tell that as for the sinners of later times, the same, that is, suffering and punishment will befall on them as it happened to the sinners of the past.

(B) by MA

(18) [for] thus do We deal with such as are lost in sin.

(B) by AYA

18.  Thus do We deal

        With men of sin.

Analysis: Using the present tense, both translated versions tell that the sinners who are described as “such as are lost in sin.”  by Muhammad Asad and “men of sin” by Abdullah Yusuf Ali are being dealt with the same way now. This writer feels that Muhammad Asad, in his attempt of an interpretation of the expression label for sinners, has complicated the clarity of the label. Abdullah Yusuf Ali, on the other hand, in the simplicity of a literal translation, has come up with an expression label to serve its purpose- “men of sin”.  The “thus” used in Abdullah Yusuf Ali’s version, carries the causal concept and begins a new sentence in this verse. Muhammad Asad begins the verse with the conjunction [for] to provide cohesion.  The next few words – “thus do we deal with …. ” are repeated in Abdullah Yusuf Ali’s version. The “We” here again is a personal pronoun to include God and the Prophets, excluding the reader. Verse eighteen of both versions do not differ much in meaning. They underscore the fact that sin and corruption prepares its own destruction.

(B) by MA

(19) Woe on that Day unto those who give the lie to the truth!

(B) by AYA

19.  Ah woe, that Day,

       To the Rejecters of Truth!

Analysis: Verse nineteen is the same warning to the disbelievers as in verse fifteen.  This warning is repeated for the second time. Verse nineteen of both versions do not differ much in meaning. They call out to the disbelievers to turn to the right path.(Refer to verse fifteen for a more complete analysis)

(B) by MA

(20)  Did We not create you out of a humble fluid, (21)  which We then let remain in [the womb's] firm keeping (22) for a term pre-ordained?

(B) by AYA

20.  Have We not created

       You from a fluid

       (Held) despicable? –

21.  The which We placed

        In a place of rest,

       Firmly fixed,

22.  For a period (of gestation),

       Determined?

Analysis: Muhammad Asad writes verses twenty to twenty-two to be in one paragraph whereas Abdullah Yusuf Ali writes them numbered one after another. These arrangements put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali. These three verses do not differ much in meaning. They remind one of our humble beginnings and that none should be arrogant.

 (B) by MA

(20)  Did We not create you out of a humble fluid,

(B) by AYA

20.  Have We not created

       You from a fluid

       (Held) despicable? -

Analysis: The  past tense is used in both translated versions.  Verse twenty in Muhammad Asad’s version is only part of a question whereas verse twenty in Abdullah Yusuf Ali’s version has already formed the whole question.  “We” is used in both translated versions to refer to God, excluding the reader, because although conception is brought about by the act of sexual intercourse of a man and a woman, conception can only occur if God wills it.  Conception is described as “a humble fluid” by Muhammad Asad and “a fluid (Held) despicable” by Abdullah Yusuf Ali. Abdullah Yusuf Ali uses the word “despicable” to describe and to humiliate humans’ contribution  to conception.  Verse twenty of both versions do not differ much in meaning. They aim to put man back in his place and remind man of his humble beginnings.

(B) by MA

(21)  Which We then let remain in [the womb's] firm keeping

(B) by AYA

21.  The which We placed

       In a place of rest,

      Firmly fixed,

Analysis: Verse twenty-one in Muhammad Asad’s version still has not formed the question.  The whole question is formed with verse twenty-two.  Abdullah Yusuf Ali begins to form part of the second question in verse twenty-one and will complete the whole question in verse twenty-two.  Muhammad Asad mentions “womb” and seems to go straight to the point, whereas Abdullah Yusuf Ali metaphorically describes the womb as “in a place of rest”. This writer feels that through his words, Abdullah Yusuf Ali seems to give more respect and appreciation to the carrier of the child.  Both translated versions do not differ much in meaning. They try to put across the silent, protected growth of man in his mother’s womb.

(B) by MA

(22)  for a term pre-ordained?

(B) by AYA

22.  For a period (of gestation),

       Determined?

Analysis: Muhammad Asad completes the question with verse twenty-two.  Abdullah Yusuf Ali completes the other part of the second question. According to the Oxford’s dictionary, preordain means determined beforehand and gestation means the process of carrying and being carried in the womb between conception and birth. Again, Muhammad Asad goes straight to the point as in the previous verse and Abdullah Yusuf Ali exhibits more care and caution in his choice of words, perhaps to suit the context of mother and child. This writer adds that she prefers Abdullah Yusuf Ali’s style of language for verses twenty to twenty-two. Both translated versions do not differ much in meaning. They put across in different words the nine months and ten days that God has set for the pre-natal period. Verse twenty-two of both versions specifically points out the determined period of time in the womb which man ourselves have no control of and are unconscious about.

CONCLUSION 

In this paper, the two sets of Meccan surah from the two versions of the English language translations of the meaning of the Quran by Muhammad Asad and Abdullah Yusuf Ali were compared.The seventy-seventh surah, Al-Mursalat translated by Muhammad Asad  and Abdullah Yusuf Ali was marked (B) by MA and (B) by AYA respectively. Similarities and differences were found.

This Part 1 analysis deals with verses 1-22 of surah Al-Mursalat. Part 2 analysis deals with the verses 23-50 of surah Al-Mursalat.  

REFERENCES

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

Agnew, Lois. “The Civic Function of Taste: A Re-Assessment of Hugh Blair’s Rhetorical Theory.” Rhetoric Society Quaterly. 28.2(1998):25-36.

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

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

Aragon, Louis. Treatise on Style. Lincoln: University of Nebraska Press, 1991.

Asad, Muhammad.  The Message of the Quran.  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, H.S. 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. “An Essay on Pedagogy by Mikhail M. Bakhtin.” Written Communication. 22(2005): 333-338.

Berghout, Abdul Aziz, Abdul Rahman, Umar and Jazzar, Mohammed Riyad. 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 Reflective 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 Language Teaching. New York: Longman, 1988.

Carter, R.A. and Long, M. The Web of Words: Language-Based Approaches to Literature: Students and Teachers’ Book. Cambridge: Cambridge University Press, 1987.

Carter, Ronald and Simpson, Paul. Language, Discourse and Literature: An Introductory Reader in Discourse Stylistics. London: Unwin Hyman, 1989.

Chapman, Raymond. Linguistics and Literature. An Introduction to Literary Stylistics. 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 Inward 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. “The Cultures of Literature and Composition: What could Each Learn from the Other?” College English. 64.5(2002):533-546.

Fawcett, John and Proterough, Robert and Atkinson, Judith. The Effective Teacher of English. London: Longman, 1989.

Farmer, Frank. “On Style and Other Unremarkable 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 Warner Baker and Geroge B. Perkins.  The Harper Handbook to Literature. New York: Harper & Row, 1985.

Frye, Northrop, Sheridan Warner Baker and Geroge 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, T.B. The Quran. Brattleboro: Amana Books, 1991.

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

Khan, Dr. Mofakhkhar Hussain. English Translations of the Holy Quran. Tokyo: Toppan Company, 1997.

Labom, Jol. Tafsil Ayat AlQuran AlHakim.  Lebanon: Dar Alkitab Alarabi, 1963.

Lanhan, Richard. The Economics of Attention: Style and Substance in the Age of Information. Chicago, Illinois: University of Chicago Press, 2006.

Mawdudi, Abul A’la.  Towards Understanding Islam.  Leicester: Islamic Foundations, 1980.

Mawdudi, Abul A’la.  Towards Understanding the Quran. (Volumes 1-5).  Leicester: Islamic Foundations, 1988-1995.

McQuade, D.A. The Territory of Language: Linguistics, Stylistics, and the Teaching of Composition. Carbondale, Illinois: Southern Illinois University Press, 1986.

Moody, H.L.B. The Teaching of Literature in Developing Countries. London: Longman, 1971.

Montet, Edward. AlMustadrak.  Lebanon: Dar Alkitab Alarabi, 1963.

Myers, Sharon A. “Remembering the Sentence.” College Composition and Communication. 54.4(2003):610-628.

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.

Pirie, David B. How to Write Critical Essays: A Guide for Students of Literature. London: Methuen, 1985.

Rahman, Fazlur. Major Themes of the Quran. Minneapolis: Bibliotheca Islamica Inc., 1988.

Short, M.H. Reading, Analyzing and Teaching Literature. London: Longman, 1988.

Short, M.H. Exploring the Language of Poems, Plays and Prose. London: Longman, 1996.

Spitzer, Leo. Linguistics and Literary History. Essays in Stylistics. New York: Russel & Russel Inc., 1962.

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.

Widdowson, H.G. Learning Purpose and Language Use. Oxford: Oxford University Press, 1983.

Widdowson, H.G. Teaching Language as Communication. Oxford: Oxford University Press, 1978.

Widdowson, H.G. Stylistics Analysis and the Teaching of Literature. London: Longman, 1974.

Wilkins, D.A. [David Arthur]  Second Language Learning and Teaching.  London: Edward Arnold, 1974.

Williams, Joseph M. Style: Ten lessons in 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.

 

Healing and the Holographic Principle, Part 2

The first study on the effectiveness of spiritual pursuits on health was one published in 1872 by Sir Francis Galton entitled “Statistical inquiries into the efficacy of prayer.” (link) Galton correlated various strata of society at the time (i.e., Members of Royal Houses, Clergy, Lawyers, Gentry, Officers of the Army, etc.) to both their published longevity and “prayerfulness”—unfortunately, this is a label Galton arrived at by means less-than-accepted by today’s more advanced scientific methods. Interestingly, Galton found no correlation between prayerfulness and longevity.

Regardless of outcome, an important bit to take away from this study is that spirit’s effect upon health has been intriguing scientists for over 130 years.

Since this study, there have been a myriad of investigations conducted on the effects of concentrated thought and intention upon one’s own health. The placebo effect and biofeedback are two examples of well-researched and documented phenomena in psychophysiology. It has been proven beyond much doubt that, with proper preparation, we can affect the state of our physical body’s health using only our mind.

But what about trans-psychophysiology? Can we affect physical change between persons?

As the Magic 8-Ball would shout, “All signs point to ‘yes!’”

Pardon my flip answer, but these developments excite me. Imagine it: for the first time in recorded (read: discovered) history, mainstream science—traditionally the ultimate in accomplished groups of naysayers—is finding that people can bring about real physiologic changes in others, regardless of the time and distance separating the two. (Time? Really? Yup. We’ll get back to that in Part 3…)

Mystics and sages have been practicing what scientists are calling transpersonal psychophysiology for centuries. Like other true practitioners, they have ignored any external derision and skepticism and have simply worked to create positive change in their “patients.” Blessedly, they continue.

But I think we can all feel the change that’s afoot these days. The energy level of the world and its inhabitants is elevating. The traditional “one-sy, two-sy” healing and preparatory approach is still very effective, but it’s simply too slow to keep us all in synch with the vibrational frequency changes now occurring. That’s why, in my opinion, we’re seeing so many groundbreaking studies in parapsychology these days: “critical consciousness” has been reached, and it’s leading our best and brightest to examine previously-shunned areas of study: ESP, energy healing, telekinesis, etc. We need to know how this stuff works and start using it. Now.

But how does it work? Back to quantum physics.

In Part 1, I described the theory of nonlocality. This is, according to John Cramer of the University of Washington at Seattle (link), “the mysterious ability of Nature to enforce correlations between separated but entangled parts of a quantum system that are out of speed-of-light contact, to reach faster-than-light across vast spatial distances or even across time itself to ensure that the parts of a quantum system are made to match.”

Kind of thick for the layperson. Let’s break it down a little bit.

The first part states that nonlocality is “the mysterious ability of Nature to enforce correlations between separated but entangled parts of a quantum system…” OK. Some definitions are in order here.

In basic terms, a “quantum system” is something that can be described using the theories of quantum mechanics. Not that helpful, huh? Let’s define “entangled parts” first, and see if that helps.

An entangled system is made of objects that are related by “quantum entanglement:” parts that have been complementary to each other in the past and, regardless of separation, continue to affect complimentary states instantly. How about an example?

Let’s say we have two particles, A and B. In our laboratory in Minneapolis, A and B are prepared so that when particle A spins clockwise, B spins counterclockwise, and vice versa. Now we box up particle B and ship it off to our other laboratory in Paris, 4213 miles away. There, our researchers call us in Minneapolis then take a look at the spin of particle B. We note that particle A is still spinning clockwise, particle B still counterclockwise. While on the phone, we in Minneapolis nudge particle A to spin counterclockwise. “Sacré bleu!” the researchers in Paris exclaim. “Particle B has just begun to spin clockwise!” Then we nudge particle A back into a clockwise state. “Mon dieu!” they cry. “Particle B is now spinning counterclockwise!” Particles A and B are said, in this case, to be entangled. Seemingly instantaneously, they communicate and then respond to changes in their current state, regardless of separating distances.

The speed of this “communication” between entangled particles has been estimated at a billion times the speed of light (186,000,000,000,000 miles per second, or 31 light years per second, or 0.82 seconds to Vega!), but there are ongoing discussions as to whether this is way too high or way too low. Regardless, it’s an amazing development.

If 186,000 miles per second is the speed limit of matter in the Universe, how can communication travel so much faster?

Enter the A-Field.

Continued in Part 3…

A Comparison of Elements of Style in Quranic Stylistics Part 2

Part 2

INTRODUCTION

This paper is the second part of a two part analysis. The two parts are:

A Comparison of Elements of Style in Quranic Stylistics Part1. It deals with the stylistics analysis of verses 1-22 of surah Al-Mursalat.

A Comparison of Elements of Style in Quranic Stylistics Part2. It deals with the stylistics analysis of verses 23-50 of surah Al-Mursalat.

This writer will highlight the differences and similarities of the seventy-seventh surah from 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.

Each verse translated by each translator is put one after another. Each verse from the seventy-seventh surah, Al-Mursalat, translated by Muhammad Asad is marked (B) by MA and is put first, followed by the same verse translated by Abdullah Yusuf Ali which is marked (B) by AYA.  This writer then looks closely at each translator’s style of translating the same original text (the Quran) while examining the language features.

(B) by MA

(23) Thus have We determined [the nature of man's creation]: and excellent indeed is Our power to determine [what is to be]!

(B) by AYA

23.  For We do determine

       For We

       Are the Best to determine (things).

 Analysis: The word “determine” is used twice in both translated versions.  “We” is used in both translated versions to refer to God and to exclude the reader. This writer feels that Muhammad Asad has made a difference for the sake of clarity with his additions of the words in []. Abdullah Yusuf Ali, on the other hand, in his attempt to clarify by adding “(things)”, has still left it vague. Both translated versions put across the same effect of meaning that God determines the life and death of man and thus God will rightfully determine life after the Day of Judgement. Verse twenty-three of both versions do not differ much in meaning. They confirm that Allah is the rightful Determiner of life and death.

(B) by MA

(24) Woe on that Day unto those who give the lie to the truth!

(B) by AYA

24.  Ah woe, that Day!

      To the Rejecters of Truth!

 Analysis: Verse twenty-four is the same warning to the disbelievers.  This warning is repeated for the third time. In Abdullah Yusuf Ali’s version, there is a slight punctuation difference in that after the word Day, there is an exclamation mark – “Day!” whereas the other times when this warning is repeated, the word Day is followed by a comma – “Day,”. Verse twenty-four of both versions do not differ much in meaning. They call out to the disbelievers to prepare for the Day of Judgement. (Refer to verse fifteen for a more complete analysis)

(B) by MA

(25) Have We not caused the earth to hold within itself (26) the living and the dead?  (27) and have We not set on it proud, firm mountains, and given you sweet water to drink?

(B) by AYA

25.  Have We not made

      The earth (as a place)

      To draw together.

 26.  The living and the dead,

27.  And made therein

       Mountains standing firm,

       Lofty (in statue);

       And provided for you

       Water sweet (and wholesome)?

 Analysis: Muhammad Asad puts verses twenty-five to twenty-seven in one paragraph whereas Abdullah Yusuf Ali puts the verses numbered one after another. These arrangements put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali. Verses twenty-five to twenty-seven of both translated versions do not differ much in meaning. They describe what God has let man see for himself which should help man to appreciate His creations and acknowledge His existence.

(B) by MA

(25) Have We not caused the earth to hold within itself

(B) by AYA

25.  Have We not made

The earth (as a place)

To draw together

 Analysis: Verse twenty-five is in the past tense in both translated versions.  “We” is used in both translated versions to refer to God and to exclude the reader. Verse twenty-five is part of a question in both translated versions and start the question with the same few words – “Have We not ……”. The “caused” and “made” in Muhammad Asad’s version and Abdullah Yusuf Ali’s version respectively, are used in a passive structure. Because they are used in a question, it is not as clear as if they are put in this way- We have caused….. and We have made….Verse twenty-five of both versions do not differ much in meaning. They remind man to look at the earth as a place where both life and death happen, one leading to the other.

(B) by MA

(26)  the living and the dead?

(B) by AYA

26.  The living and the dead, 

Analysis: Muhammad Asad forms the question in verse twenty-six whereas Abdullah Yusuf Ali forms the question only in verse twenty-seven. Both translated versions have used exactly the same words in verse twenty – six. Verse twenty-six of both versions do not differ much in meaning. They look again at both life and death happening on earth.

(B) by MA

(27) and have We not set on it proud, firm mountains, and given you sweet water to drink?

(B) by AYA

27.  And made therein

Mountains standing firm,

Lofty (in stature);

And provided for you

Water sweet (and wholesome)?

Analysis: Muhammad Asad begins verse twenty-seven with the conjunction “and” to form the second question in this paragraph. Abdullah Yusuf Ali completes his only question in verses twenty-five to twenty-seven and also begins verse twenty-seven with the conjunction “and”.  Rhyme occurs in the second line – “firm” and last line – “wholesome” in verse twenty – seven in Abdullah Yusuf Ali’s version. Both translated versions describe the mountains that God has created as “firm” mountains to denote hardness, solid, rock mountains.  The high altitude of these mountains is described as “proud” by means of using the description of an attitude or behaviour by Muhammad Asad and “Lofty (in stature) by means of using the description of a physique by Abdullah Yusuf Ali. God has given man sweet water from these mountains in form of rivers and springs to drink. Verse twenty-seven of both versions do not differ much in meaning. They bring to light the fact that something as dead as mountains is able to function on earth to produce sweet, pure water for man who is alive to drink and to keep man alive.

(B) by MA

(28) Woe on that Day unto those who give the lie to the truth!

(B) by AYA

28.  Ah woe, that Day,

       To the Rejecters of Truth!

Analysis: This warning to the disbelievers is repeated for the fourth time in both translated versions. Verse twenty-eight of both versions do not differ much in meaning. They call out to disbelievers to approach the right path and repent in humility. (Refer to verse fifteen for a more complete analysis)

(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!

Analysis: Verse twenty-nine marks a new section in Muhammad Asad’s version.  Abdullah Yusuf Ali does not mark the above verse as a new section.  Both translated versions address the disbelievers to tell them what awaits them if they continue to deny the truth.  “You” is used to refer to the disbelievers in Muhammad Asad’s version and “ye” is used to refer to the disbelievers in Abdullah Yusuf Ali’s version, the former adhering to Modern English and the latter adhering to Classical English. Muhammad Asad atttempts to clarify with “[resurrection]” which does make a difference. Abdullah Yusuf Ali adds “(It will be said)” before the opening of a speech but this writer feels his addition is redundant. Verse twenty-nine is not in speech form in Muhammad Asad’s version whereas in Abdullah Yusuf Ali’s version, verse twenty-nine is in speech form. Verse twenty-nine of both versions do not differ much in meaning. They tell the disbelievers that their destination is Hell if they continue to reject the Truth.

(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).”

Analysis: Muhammad Asad puts verses thirty to thirty-three in one paragraph whereas Abdullah Yusuf Ali puts them numbered one after another. These arrangements put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali. Verses twenty-nine to thirty-three are not in speech form in Muhammad Asad’s version whereas in Abdullah Yusuf Ali’s version, these verses are in speech form.

(B) by MA

(30) Go on towards the threefold shadow

(B) by AYA

30.  “Depart ye to a Shadow

       (Of smoke Ascending)

       In three columns,

Analysis: Both translated versions use the word “shadow” which the sinners will see in hell.  Abdullah Yusuf Ali describes it further – “Shadow (of smoke ascending)”.  Muhammad Asad, on other hand, makes no mention of smoke.  Both translated versions mention the number three but in different ways – “threefold shadow” by Muhammad Asad and “three columns” by Abdullah Yusuf Ali. According to the Oxford dictionary, column means a vertical, cylindrical mass of liquid or vapour and shadow means a dark figure projected by something or someone intercepting rays of light. Given this, this writer feels that “columns” in Abdullah Yusuf Ali’s version adds more information by giving shape to the smoke. On the other hand, with the use of “shadows”, both versions manage to give that dark, scary, mysterious effect. Verse thirty of both versions do not differ much in meaning. They give a picture of Hell as a burning, hot, dark place fogged up with smoke.

(B) by MA

(31)Will offer no [cooling] shades and will be of no avail against the flame

(B) by AYA

31.  “(Which yields) no shade

       Of coolness, and is

       Of no use against

       The fierce Blaze.

 Analysis: Similar words are used in both translated versions – “no [cooling] shade” by Muhammad Asad and “no shade of coolness “by Abdullah Yusuf Ali.  The fire in Hell is described as “the flame” in Muhammad Asad’s version and “the fierce Blaze” in Abdullah Yusuf Ali’s version.  Both translated versions are clear in meaning but use different expressions – “offer” in Muhammad Asad’s version and “yields” in Abdullah Yusuf Ali’s version, “of no avail” in Muhammad Asad’s version and “of no use” in Abdullah Yusuf Ali’s version. Verse thirty-one of both versions do not differ much in meaning. They tell more about Hell which has shadows that offer no coolness, comfort or shade.

(B) by MA

(32) which- behold! will throw up sparks like [burning] logs,

(B) by AYA

32.  “Indeed it throws about

       Sparks (huge) as Forts,

Analysis: Both translated versions use metaphors to describe the sparks – “like [burning] logs” in Muhammad Asad’s version and “(huge) as Forts” in Abdullah Yusuf Ali’s version.  Both translated versions use idioms to describe the effect of the sparks bursting into the air – “throw up” in Muhammad Asad’s version and “throws about” in Abdullah Yusuf Ali’s version. “Up” gives Muhammad Asad’s description height whereas “about” is more vague, it could mean everywhere-up, down and sideways in Abdullah Yusuf Ali’s version. Verse thirty-two of both versions do not differ much in meaning. They describe the size of the huge sparks in Hell continuously bursting into the air.

(B) by MA

(33)  like giant fiery ropes

(B) by AYA

33.  “As if there were

       (A string of) yellow camels

      (Marching swiftly).”

Analysis: 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. Verse thirty-three of both versions do not differ much in meaning. They continue to describe the huge sparks. This time giving them colour and shape.

(B) by MA

(34) Woe on that Day unto those who give the lie to the truth – (35) that Day on which they will not [be able to] utter a word, (36) nor be allowed to proffer excuses!

(B) by AYA

34.  Ah woe, that Day,

      To the Rejecters of Truth!

 

35.  That will be a Day

      When they shall not

      Be able to speak,

 36.  Nor will it be

      Open to them

      To put forth pleas.

Analysis: Muhammad Asad puts verses thirty-four to thirty-six in one paragraph whereas Abdullah Yusuf Ali puts the verses numbered one after another. These arrangements put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali.

(B) by MA

(34) Woe on that Day unto those who give the lie to the truth !

(B) by AYA

34.   Ah woe, that Day,

       To the Rejecters of Truth!

Analysis: This warning to the disbelievers is repeated for the fifth time. Verse thirty-four of both versions do not differ much in meaning. They  call out to disbelievers to believe and prepare for the Day of Judgement that is bound to come. (Refer to verse fifteen for a more complete analysis)

(B) by MA

(35) that Day on which they will not [be able to] utter a word,

(B) by AYA

35.  That will be a Day

      When they shall not

      Be able to speak,

Analysis: Both translated versions use similar word – “not [be able to] utter a word in Muhammad Asad’s version and “not Be able to speak” in Abdullah Yusuf Ali’s version .The addition in Muhammad Asad’s version in [] makes a lot of difference in explaining that the sinners will not utter a word, not because they do not want to but because God will not let them. Abdullah Yusuf Ali, on the other hand, manages to put this across without any extra help. Both translated versions begin verse thirty-five with “that”. Verse thirty-five of both versions do not differ much in meaning. They tell that excuses will not be entertained.

(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.

 Analysis: Both translated versions begin with the conjunction “nor”. Different expressions are used – “to proffer excuses!” in Muhammad Asad’s version and “to put forth pleas” in Abdullah Yusuf Ali’s version. According to the Oxford dictionary, proffer means to give and excuses is commonly used for reasons to defend oneself. In Abdullah Yusuf Ali’s version, “pleas” is used to mean the defence for more serious offences. “Pleas”  is usually used in the court of law and thus, Abdullah Yusuf Ali has used the language of the law in this instance. Verse thirty-six of both versions do not differ much in meaning. They further tell that there will be no opportunity for pleas.

(B) by MA

(37) Woe on that Day unto those who give the lie to the truth – (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

37.  Ah woe, that Day,

       To the Rejecters of Truth!

 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!

Analysis: Muhammad Asad puts verses thirty-seven to thirty-nine to form one paragraph whereas Abdullah Yusuf Ali puts them numbered one after another. These arrangements put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali.

(B) by MA

(37) Woe on that Day unto those who give the lie to the truth -

(B) by AYA

37.  Ah woe, that Day,

      To the Rejecters of Truth!

 Analysis: This warning to the disbelievers is repeated for the sixth time. Verse thirty-seven of both versions do not differ much in meaning. They call out to disbelievers to turn to Allah in humility and repent. (Refer to verse fifteen for a more complete analysis)

(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;

(B) by AYA

38.  That will be a Day

       Of Sorting Out! We shall

        Gather you together

        And those before (you)!

Analysis: Both translated versions use “We” to refer to God, excluding the reader.  In Muhammad Asad’s version, “you” to refer to the disbelievers, adhering to Modern English. Abdullah Yusuf Ali, on the other hand, does not adhere to Classical English in this instance with the use of “you”, aiming to separate one from his ancestors. 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.Verse thirty-eight of both versions do not differ much in meaning. They tell that even with all the wisdom one and one’s ancestors possess, all put together, cannot defeat Allah and His plan and His wisdom.

(B) by MA

(39)  and if you [think that you] have a subterfuge left, try to outwit Me!”

(B) by AYA

39.  Now, if ye have

      A trick (or plot),

     Use it against Me!

 Analysis: Muhammad Asad uses “you” to refer to the disbelievers in verses thirty-eight and thirty-nine, adhering to Modern English.  Abdullah Yusuf Ali uses “you” to refer to the disbelievers in verse thirty-eight, making a distinction between one and his ancestors and “ye” to refer to the disbelievers in verse thirty-nine, adhering to Classical English. Different expressions are used – “Subterfuge” in Muhammad Asad’s version and “A trick (or plot)” in Abdullah Yusuf Ali’s version. According to the Oxford dictionary, subterfuge means to avoid blame or defeat by lying or deceit which means that Abdullah Yusuf Ali used more common words in this verse- “a trick (or plot)”.  Muhammad Asad uses “outwit Me!” and Abdullah Yusuf Ali uses “Use it against Me!”. “Me” refers to God and aims to evoke a formal tone. 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. Verse thirty-nine of both versions do not differ much in meaning. They challenge man to try to defeat  Allah.

(B) by MA

(40) Woe on that Day unto those who give the lie to the truth!

(B) by AYA

40.  Ah woe, that Day,

      To the Rejecters of Truth!

 Analysis: This warning to the disbelievers is repeated for the seventh time. Verse forty of both versions do not differ much in meaning. They call out to disbelievers to prepare for the Day of Judgement. (Refer to verse fifteen for a more complete analysis)

(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:

        For that ye worked

        (Righteousness).

 Analysis: Muhammad Asad puts verses forty-one to forty-three to form one paragraph. Abdullah Yusuf Ali puts them numbered one after another.  These arrangements put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali. Verse forty-one marks a new section in Muhammad Asad’s version. Verse forty-one marks the beginning of Section 2 in Abdullah Yusuf Ali’s version.

(B) by MA

(41) [AS AGAINST this,] behold, the God-conscious shall dwell amidst [cooling] shades and springs,

(B) by AYA

41.  As to the Righteous,

      They shall be amidst

      (Cool) shades and springs

      (Of water).

 Analysis: Both translated versions begin verse forty-one with “as”. In other words, as opposed to the sinners, the believers are promised “[cooling] shades and springs” in Muhammad Asad’s version and “(Cool) shades and springs (of water)” in Abdullah Yusuf Ali’s versions. Verse forty-one of both versions do not differ much in meaning. They show the contrast of sinners in Hell and the righteous in Paradise with cooling shades and springs.

(B) by MA

(42)  and [partake of] whatever fruit they may desire;

(B) by AYA

42.  And (they shall have)

      Fruits, – all they desire.

 Analysis: Both translated versions begin with the conjunction “and” to provide cohesion. Both translators attempt to clarify further. Muhammad Asad used “[partake of] “ to emphasize the abundance of fruits; the righteous will not be able to consume all the fruits available instead they will consume only part of all the fruits that they desire to consume. Abdullah Yusuf Ali translates this more literally. Basically, similar words are used in verse forty-two for both translated versions. Verse forty-two of both versions do not differ much in meaning. They tell that the righteous will further be rewarded with an abundance of fruits.

(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).

 Analysis: Muhammad Asad uses “you” to refer to the believers, adhering to Modern English whereas Abdullah Yusuf Ali uses “ye” to refer to the believers, adhering to Classical English. Both translated version are in speech form for verse forty-three however, Abdullah Yusuf Ali’s version does not mark the closing of the speech at the end of verse forty-three.  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.Verse forty-three of both versions do not differ much in meaning. They tell that as a symbolism of the joys of paradise, the righteous are left to eat and drink as much as they desire.

(B) by  MA

(44)Thus, behold, do We reward the doers of good; (45) [but] woe on that Day unto those who give the lie to the truth!

(B) by AYA

44.  Thus do We certainly

       Reward the Doers of Good.

 45.  Ah woe, that Day,

       To the Rejecters of Truth!

 Analysis: Muhammad Asad’s version puts verses forty-four and forty-five to form one paragraph. Abdullah Yusuf Ali puts them numbered one after another. These arrangements put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali.

(B) by MA

(44)  Thus, behold, do We reward the doers of good;

(B) by AYA

44.  Thus do We certainly

       Reward the Doers of Good.

 Analysis: Both translated versions begin verse forty-four with the conjunction “Thus” to carry the causal concept in a formal way. “We” is used to refer to God and to exclude the reader in both translated versions. Basically, both translated versions use exactly the same words in this verse and do not differ much in meaning.  This verse underscores the way the believers will surely be rewarded. Verse forty-four of both versions carry the fact that the righteous will indeed be rewarded.

 (B) by MA

(45) [but] woe on that Day unto those who give the lie to the truth!

(B) by AYA

45.   Ah woe, that Day,

       To the Rejecters of Truth!

 Analysis: This warning to the disbelievers is repeated for the eighth time. Muhammad Asad uses the conjunction “[but]” to begin this verse. Verse forty-five of both versions do not differ much in meaning. They call out to disbelievers to turn to Allah for repentance. (Refer to verse fifteen for a more complete analysis)

(B) by MA

(46) EAT [your fill] and enjoy your life for a little while, O you who are lost in sin! (47) [But] woe on that Day unto those who give the lie to the truth,(48) and when they are told, “Bow down [before God]“, do not bow down: (49) woe on that Day unto those who give the lie to the truth!

(B) by AYA

46.  ( O ye Unjust!)

     Eat ye and enjoy yourselves

       (But ) a little while,

       For that ye are Sinners.

 47.  Ah woe, that Day,

       To the Rejecters of Truth!

 48.  And when it is said

      To them, “Prostrate yourselves!”

      They do not so.

 49.  Ah woe, that Day,

      To the Rejecters of Truth!

 Analysis: In Muhammad Asad’s version, verse forty-six marks a new section and verses forty-six to forty-nine are put in one paragraph. Abdullah Yusuf Ali puts the verses numbered one after another. These arrangements put forth the narrative prosaic style of Muhammad Asad and the poetic-like style of Abdullah Yusuf Ali.

(B) by MA

(46) EAT [your fill] and enjoy your life for a little while, O you who are lost in sin!

(B) by AYA

46.  (O ye Unjust! )

      Eat ye and enjoy yourselves

      (But) a little while,

      For that ye are Sinners.

 Analysis: Muhammad Asad address the disbelievers as ” O you who are lost in sin!” whereas Abdullah Yusuf Ali uses “O ye Unjust!” to address the disbelievers.  The order in which the words appear differs in the two translated versions. Muhammad Asad addresses the disbelievers later in the verse whereas Abdullah Yusuf Ali addresses the disbelievers at the beginning of the verse. This writer feels that Muhammad Asad manages to say it all in one go – in address and explanation at the end of the verse. Abdullah Yusuf Ali, on the other hand, calls the disbelievers “unjust” in the beginning and later calls them sinners at the end of the verse. Verse forty-six of both versions do not differ much in meaning. They tell that the reward for the righteous is continuous contentment in this life and in the hereafter but the sinners will suffer and be punished when all good things will come to an evil end.

                        (B) by MA

(47)  [But] woe on that Day unto those who give the lie to the truth,

(B) by AYA

47.  Ah woe, that Day,

       To the Rejecters of Truth!

 Analysis: This warning to the disbelievers is repeated for the ninth time. Muhammad Asad begins this verse with the conjunction “[But]“. Verse forty-seven of both versions do not differ much in meaning. They call out to disbelievers to prepare for the Day that is bound to come. (Refer to verse fifteen for a more complete analysis)

(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.

 Analysis: Both translated versions have speech in them – “Bow down [before God]” in Muhammad Asad’s version and “Prostate yourselves!” in Abdullah Yusuf Ali’s version. Muhammad Asad uses more common words “bow down” and attempts to clarify further by using [ before God]. Abdullah Yusuf Ali, on the other hand, uses “prostrate” which is a word usually used only in the context of performance in prayers. Verse forty-eight of both versions do not differ much in meaning. They tell that the disbelievers refuse to prostrate in humility for forgiveness and repentance towards Allah.

(B) by MA

(49) Woe on that Day unto those who give the lie to the truth!

(B) by AYA

49.  Ah woe, that Day,

      To the Rejecters of Truth!

 Analysis: This warning to the disbelievers is repeated for the tenth and last time. Verse forty-nine do not differ much in meaning. They call out to disbelievers to seek repentance toward Allah in preparation for the Day of Judgement. (Refer to verse fifteen for a  more complete analysis)

(B) by MA

(50) In what other tiding, then, will they, after this, believe?

(B) by AYA

50.  Then what Message,

       After that,

      Will they believe in?

 Analysis: In Muhammad Asad’s version, verse fifty appears in a new paragraph alone.  In Abdullah Yusuf Ali’s version, verse fifty is the last numbered verse. The conjunction “then” appears in the middle of the verse fifty Muhammad Asad’s version whereas “then” appears to begin verse fifty in Abdullah Yusuf Ali’s version. The “then” provides cohesion and carries the time concept. Both translated versions end with a question.  “They” is used to refer to the disbelievers in both translated versions. Verse fifty of both versions do not differ much in meaning. They question what then would the disbelievers accept or believe in if not the Guidance from the Quran.

 CONCLUSION 

 With regards to language and style variation, the language of the set of  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. The language of the same set of Meccan surah from The Holy Quran – English language translation of the meaning of the Quran by Abdullah Yusuf Ali is generally found to be Classical English, adult, religious- class, educated language. For example, in verse seven of surah Al-Mursalat, the use of “ye” in (B) by AYA gives the Classical effect and the use of “you” in (B) by MA gives the Modern English effect.

 The medium of the two sets of Meccan surah from the two versions of the English language translations of the meaning of the Quran is written language but they contain some representations of spoken language. For example, verse forty-eight of surah Al-Mursalat contains the speech of command directed to the disbelievers.

 The tenor of the two sets of surah from the two versions is generally formal. However, there were instances where the tenor became informal, impolite. For example, in verse forty-eight of surah Al-Mursalat, the tenor involves impoliteness in the disobedience on the disbelievers’ part because the disbelievers did not comply with the order to prostrate before God.

 The domain of language in verse forty-eight in (B) by AYA is using the language of religion and consequently, the language of instruction in religion with the word “prostrate”. The domain of language in (B) by AYA is using the language of the law with the word “pleas”.  The domain is generally the language of instruction calling out for all to believe in Allah, His Messengers and the Day of Judgement. For example, in verse forty-nine of surah Al-Mursalat, this warning to the disbelievers is repeated for the tenth and last time. Verse forty-nine carries the language of instruction in calling out to disbelievers to seek repentance toward Allah in preparation for the Day of Judgement.

 In both versions, there is accessibility in the language used especially in the descriptions of Paradise and Hell. For example, in verses thirty to thirty-three of surah Al-Mursalat carry the descriptions of Hell. The words used are accessible to the reader to help create a clear picture of Hell.

REFERENCES

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

 Agnew, Lois. “The Civic Function of Taste: A Re-Assessment of Hugh Blair’s Rhetorical Theory.” Rhetoric Society Quaterly. 28.2(1998):25-36.

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

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

 Aragon, Louis. Treatise on Style. Lincoln: University of Nebraska Press, 1991.

 Asad, Muhammad.  The Message of the Quran.  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, H.S. 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. “An Essay on Pedagogy by Mikhail M. Bakhtin.” Written Communication. 22(2005): 333-338.

 Berghout, Abdul Aziz, Abdul Rahman, Umar and Jazzar, Mohammed Riyad. 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 Reflective 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 Language Teaching. New York: Longman, 1988.

 Carter, R.A. and Long, M. The Web of Words: Language-Based Approaches to Literature: Students and Teachers’ Book. Cambridge: Cambridge University Press, 1987.

 Carter, Ronald and Simpson, Paul. Language, Discourse and Literature: An Introductory Reader in Discourse Stylistics. London: Unwin Hyman, 1989.

 Chapman, Raymond. Linguistics and Literature. An Introduction to Literary Stylistics. 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 Inward 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. “The Cultures of Literature and Composition: What could Each Learn from the Other?” College English. 64.5(2002):533-546.

 Fawcett, John and Proterough, Robert and Atkinson, Judith. The Effective Teacher of English. London: Longman, 1989.

 Farmer, Frank. “On Style and Other Unremarkable 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 Warner Baker and Geroge B. Perkins.  The Harper Handbook to Literature. New York: Harper & Row, 1985.

 Frye, Northrop, Sheridan Warner Baker and Geroge 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, T.B. The Quran. Brattleboro: Amana Books, 1991.

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

 Khan, Dr. Mofakhkhar Hussain. English Translations of the Holy Quran. Tokyo: Toppan Company, 1997.

 Labom, Jol. Tafsil Ayat AlQuran AlHakim.  Lebanon: Dar Alkitab Alarabi, 1963.

 Lanhan, Richard. The Economics of Attention: Style and Substance in the Age of Information. Chicago, Illinois: University of Chicago Press, 2006.

 Mawdudi, Abul A’la.  Towards Understanding Islam.  Leicester: Islamic Foundations, 1980.

 Mawdudi, Abul A’la.  Towards Understanding the Quran. (Volumes 1-5).  Leicester: Islamic Foundations, 1988-1995.

 McQuade, D.A. The Territory of Language: Linguistics, Stylistics, and the Teaching of Composition. Carbondale, Illinois: Southern Illinois University Press, 1986.

 Moody, H.L.B. The Teaching of Literature in Developing Countries. London: Longman, 1971.

 Montet, Edward. AlMustadrak.  Lebanon: Dar Alkitab Alarabi, 1963.

 Myers, Sharon A. “Remembering the Sentence.” College Composition and Communication. 54.4(2003):610-628.

 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.

 Pirie, David B. How to Write Critical Essays: A Guide for Students of Literature. London: Methuen, 1985.

 Rahman, Fazlur. Major Themes of the Quran. Minneapolis: Bibliotheca Islamica Inc., 1988.

 Short, M.H. Reading, Analyzing and Teaching Literature. London: Longman, 1988.

 Short, M.H. Exploring the Language of Poems, Plays and Prose. London: Longman, 1996.

 Spitzer, Leo. Linguistics and Literary History. Essays in Stylistics. New York: Russel & Russel Inc., 1962.

 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.

 Widdowson, H.G. Learning Purpose and Language Use. Oxford: Oxford University Press, 1983.

 Widdowson, H.G. Teaching Language as Communication. Oxford: Oxford University Press, 1978.

 Widdowson, H.G. Stylistics Analysis and the Teaching of Literature. London: Longman, 1974.

 Wilkins, D.A. [David Arthur]  Second Language Learning and Teaching.  London: Edward Arnold, 1974.

 Williams, Joseph M. Style: Ten lessons in 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.

 

The Scariest Day of My Life – Part 3

This is the final article of my three part series on my diagnosis of multiple sclerosis. If you missed the first two articles I suggest going back to read them otherwise part three won’t make sense to you.

After all my tests were completed I remember asking the neurologist if this could be ALS because that is a probable death sentence but he said he didn’t think so. Then I asked if this could be a brain tumor and again he said he didn’t think so. He wanted to look at my tests one more time and then to call him the next Friday which was three days away. I was on pins and needles to get the results and if I remember correctly I didn’t get much sleep or work done those three days!

When Friday of that week came I kind of half expected my neurologist to say that I had MS. But in my mind I had passed the spinal tap test which is 99.9% accurate. That indicated that I didn’t have MS. I was running my small carpet cleaning business during the day, cleaning some carpets at night so how could I have MS? I felt perfectly OK except for the blurry vision when I jogged and the tingling sensations in my right arm and leg. I still felt strong and healthy so how could I have a major disease? I sure as heck didn’t feel like I had a major disease! I wasn’t ready for a wheelchair yet, either! I was walking OK and I was still dancing. But my mind was still thinking of everything bad that could and might happen!

I knew that if I had progressive MS (which is the bad kind) I’d be in a wheelchair within a years time! I didn’t want that at the age of 33. I’d always wanted my own business and I finally had it and it was doing good! I’d just learned how to country western dance. I was meeting a lot of new people and I had a great time dancing a couple of night’s per week. I also didn’t want to be drooling down my chin like I’d heard some people with MS can get! Then I thought, how will I make a living? I can’t clean carpets with this disease! I’d spent 22 years trying to get out of my hometown. I didn’t really like the idea of going back home at 33 years of age and at this stage of my life. I was in Minneapolis were I wanted to be and I had a successful carpet cleaning business. I wanted to get married someday and maybe have children but who would marry a guy with MS in a wheelchair. I thought what if I had to move back home with my parents? I love my parents but they have a relationship that involves screaming and yelling at each other everyday. I couldn’t move back home to that crap again! I joke with people now that I never had a Christmas, Easter or Thanksgiving day dinner without a plate of yelling! lol So all these thoughts and more were running through my head! Every 5 minutes brought another question about multiple sclerosis to my brain. It’s little wonder that I developed panic and anxiety attacks. I had no one to talk to. I had my parents but I was slowly creeping into my denial shell and I didn’t want to bother them. I also didn’t even have my diagnosis yet!

I had started on this whole journey in January of 1990 when I first noticed the blurry vision when I jogged. Now I was down to the phone call that I’d been waiting for. It was now the middle of July in 1991. I called my neurologist at 2pm on that Friday. The woman that I’d been dating once in a while just happened to come by my office for a visit that day. She knew I’d been going to the doctors for tests so she was aware of everything. She was there when I made the call. I’m not prejudiced but my neurologist was Mexican or Spanish and had a very thick accent. At times he was hard to understand. I asked him immediately if I had MS and he said, “no, you do not have MS” with his thick Mexican accent! I was very happy and excited to hear those words as you might expect. Just to be sure I’d heard him correctly I asked him two more times if I had MS. Both times he repeated no and I repeated what he was saying over the phone so my former girlfriend could hear. When I said no MS her eyes lit up with happiness and I was very happy and excited myself! The neurologist had to go, he was very busy that day so I didn’t get to ask any other questions. I went home that night feeling good. However, I was still wondering what the tingling in my body and the blurry vision when I jogged was all about.

The tingling and numbness continued that whole weekend and into Monday so when Tuesday rolled around I called the neurologist back. I said to him, “if I don’t have multiple sclerosis then what are these funny sensations that I have going on in my body”? He then said six words that ruined my day and would send me on my MS journey! In his thick accent he said, “no, you do have multiple sclerosis”! He doubled checked his charts and yes I had the disease! I was mad and furious! Not so much that I had the disease but the way this doctor had handled everything. First, I didn’t have the disease and four days later I did! My hopes had been raised high with his first diagnosis on the Friday before and now I felt like a truck had hit me head on. I don’t know if he was looking at someone else’s charts on the previous Friday or if he didn’t know what the heck he was doing! I took this conversation calmly like I did most things back then but in the 16 years since I have learned to be more outspoken and I don’t take any lip or grief from anyone. I should have hit the fan and blew up at him but I’d been taught differently. You were supposed to respect doctors because they were so smart. Ya right, I have since learned differently! If something like that happened today to me or a loved one I would blast their incompetence!

I’m not the type of person to sue anyone and the thought never crossed my mind at the time. However, if that happened today I might seriously think twice about it! This is a well known hospital and clinic in the Minneapolis area. This doctor had ruined my day, week, month and year! I asked him what I should do now and he calmly said, “try to live your life as normally as you can”! He said I should eat a balanced diet and get plenty of rest. I was in shock and feeling things I didn’t know I had in me! I was dumbfounded! Could he have suggested a counseling clinic for MS patients? Could he have suggested seeing a dietician? Could he have suggested places to contact other people who had been newly diagnosed? He could have but he didn’t! I’d been on an emotional roller coaster for a long time and it had just done a quick stop like in driver’s education classes. It felt like a head on collision! I don’t remember exactly but I probably went out and had a few beers that night.

In a weird sort of way I was happy because now I had a name for all of my symptoms but I was still in shock. I’d never been sick a day in my life except for my asthma and now I had a major disease! It was called multiple sclerosis. I also didn’t know anything about it, how I was going to end up or how I got it! To the outside world I took the bravado approach to the diagnosis and acted like it didn’t bother me. However, my little brain was whirring and a week later I had my first panic attack. Anxiety and panic attacks will be discussed in future articles.

It’s a Hold’em World Part I

Healing and the Holographic Principle, Part 3

Ethans Ftm Vlog#3 (part One: Coming Out To Dad, Etc…)

I begin by trying to talk about coming out to my dad…but then my gf’s mom interrupts me…I think it gets funny near the end. I’ll upload part 2 when I can.

video of sally: http://www.youtube.c…

Court Funding – The Justice System In Crisis (part 4)

Panel discussion moderated by Mary Vasaly, president of the Hennepin County Bar Association. Panelists include:

Judge James T. Swenson, Chief Judge of the Fourth Judicial District (Hennepin Count…

Youth Violence Update, Part 1

Minneapolis Mayor R.T. Rybak reports progress on the city’s youth violence prevention ‘Blueprint’ and reviews its four main goals.

Next Page »