Although reading is an important step in the study of the literary texts, there is another more important step – to analyse the literary texts, which is, to struggle to explain how one comes to understand literary works.

Stylistics is an area of study where the linguist combines with the critic so as to achieve a better or fuller understanding and appreciation of literature. Stylistics also exploits one’s knowledge of the variety of linguistic features present in the literature to deepen one’s awareness of the literature. According to Mick Short, stylistics is a linguistic approach to the study of literary texts (Short, 1996:334). In other words, stylistics is a tool that analyses literary texts using linguistic descriptions. In his book, Exploring the Language of Poems,Plays and Prose 1996, Mick Short suggests the following language features to be examined for a stylistic analysis:

i)  foregrounded features, including figures of speech

ii) whether any patterns of style variation can be discerned

iii) discoursal patterning of various kinds, like turn-taking or patterns of inferencing

iv) patterns of viewpoint manipulation, including speech and thought presentation

v) patterns of lexis (vocabulary)

vi) patterns of grammatical organisation

vii) patterns of textual organisation (how the units of textual organisation, from sentences to paragraphs and beyond are arranged).

Stylistics, predominantly, has been geared towards literary text description.  It uses linguistic descriptions to analyse a literary text.  When one reads, one wants to understand and respond to the literary text through the language of the literary text.  A stylistic analysis helps one to examine the language of the literary text.  In the academic setting, as linguists work with literary texts by applying the principles of linguistic theory, more and more about literary language can be learnt.

STYLISTICS AND THE STUDY AND THE TEACHING OF LITERATURE

Many students enjoy literature.  To make any learning process reach an optimal level, enjoyment is a must.  Thus, literary texts, if well-selected, can be a potentially useful aid to the language teacher.

Since stylistics is a linguistic approach to the study of literary texts, it actually combines language and literature.  If a student is taught literature, literary texts or extracts from them can be used to break up language classes.  Class discussions can be held to identify difficulties the students have in general and in reading the literary text.

In the academic setting, a reading class would have several aspects to consider.  The first would be to select the text, then to develop interesting strategies for the reading process, after which the teacher has the task of dealing with the difficulties experienced by the students.  As a whole, these steps are concerned with making a point of using literary texts for a discussion whenever possible during the reading process.  There is a definite link between stylistics and the reading process when the language of the literary text is examined in detail.

Reading is an important skill to the study of literature. When the student enters a tertiary institution, there is an emphasis on learning the four language skills–reading, writing, listening and speaking–through instruction in language studies and students are encouraged to participate in activities designed to improve these skills.

Stylistics links language and literature studies.  Literary texts often contain a number of different varieties of English.  They can be extremely useful in sensitising more advanced learners of English to linguistic variation.  The study of stylistics would be of particular interest to undergraduate students interested in stylistic analysis and also be relevant to advanced students and researchers such as this writer.

Stylistics has its place in the study and the teaching of literature.  This paper also deals with the stylistics approach to the study of literature and its relevance to the teaching of literature. Mick Short states “the practice of stylistics comes about at any point of intersection of the language of a text with the elements which constitute the literalness of the text” (Short, 1988:162).

From a teaching or classroom viewpoint, there is much that can be done.  The teacher can use the literary text to introduce and form the basis of teaching some structural features of the English language.  The teacher can teach grammar in action and through a stylistics approach of analysis, its communicative features can be illustrated.  This can be very beneficial when teaching both native and non-native learners of English.

Where lexis is concerned, stylistics is a way of exploring the literary meanings from a text.  Through stylistics and the teaching of literature, the rules of language are exploited.  After observation, linguistic patterns and changes to those patterns are recognised.

From a linguistic point of view in the classroom, the teacher can introduce through a stylistic analysis, the appreciation of different levels of language organisation in the literary text.  Teachers can also point out how words work and the nature of figurative language.

Stylistic interpretation involves a process of making equations or inferences about the linguistic forms and meanings in a literary context.  Literary texts can also be compared on the basis of related or contrasting themes.  Features of a text can also be compared through stylistics.

Mick Short states “that a stylistic examination of a text can provide a systematic and principled basis for grading texts for comparison or for further analysis. These texts can be progressively introduced to students on the basis of their linguistic accessibility” (Short,1988:172).

Widdowson writes that if stylistics is to make any valuable contribution to criticism, literature must be studied as a mode of communication, and in such a study, means and ends must be given equal attention and shown to be independent (Widdowson,1975:235). In teaching literature in the area of stylistics, the invitation for the recognition of how a text works as a whole is explored and probed into.

STYLISTICS AND TRANSLATIONS

The use of translated materials can be introduced purposefully and imaginatively, into the language and literature classroom. In the classroom, using translated materials can help the teacher achieve optimal results if these materials are applied to relevant and suitable approaches, activities and exercises.

Our mother tongue shapes our way of thinking and to some extent our use of the other language (whether second or foreign language). The pronunciation, choice of words, tone, word order, etc. is influenced by one language on the other. When this influence is understood, the teacher can correct errors of habit or common errors that usually creeps in unconsciously.

An appropriate material of translation is authentic and wide-ranging in scope. The learner can be brought in touch with the whole language of the target language to maximise the learner’s power and range of expressions. This will in turn add to the learner’s vocabulary.

Using translated material can invite speculation and discussion. Because there is rarely a “right answer”, the atmosphere of the classroom can be more relaxed. The text given by the teacher can be very short and yet this text can be exploited to serve both reading and discussion to cover the whole class period.

According to Alan Duff, using translated materials develops three qualities in learners (Duff, 1989:7):

  i)        Flexibility- It trains the learner to search for, explore and choose words.

  ii)        Accuracy- In the search for the most appropriate words, the learner strives with the best choice of words.

  iii)        Clarity- In his choice for words, the learner tries to convey what is meant.

The teacher can select materials to illustrate particular areas or aspects and structure of the English language with which the learners have difficulty. Thus, the materials could be used to cater for the learner’s needs and to cover the required syllabus. The materials could have illustrations of prepositions, articles, if-clauses, etc. These difficulties could be worked out while the learners come to see the link between language and usage in the target language through practice.

Practice in language learning must not mean giving assignments, marking all the errors in red and returning the marked assignments back to the learners. This way, the teacher will eventually demotivate the learners. Practice in language learning should mean giving the learners regular opportunities to compare and discuss their work with others and to respond to suggestions and tasks with an eagerness to learn and not fear of making flaws.

The teacher must be competent enough in the target language to deal with and handle the different classroom situations. Simple but interesting tasks can be given to the learners before actually working on the texts. This is designed to set the students thinking along specific lines and issues. For example, as a warm-up exercise, after a general reading of the text, the learners could be asked to suggest suitable titles for the text.

Activities involving the use of translated materials constantly means making choices. The longer the learner stays neutral or undecided and without making a choice, the harder the learner finds it to make up his mind. The teacher realizes that the best responses, answers or solutions occur in the classroom after thinking is done and choices are made. Then, the discussions will function well in order to give the learners time for deeper and further reflection and a chance to change their minds to make even better choices.

Teachers are encouraged to look at the following items when evaluating and analysing a piece of translated text through stylistics. The uppermost question in this writer’s mind is: If I were a language teacher with learners whose mother tongue was not English, meaning teaching learners with English as their second language (ESL) or as their foreign language (EFL), which type of translated material would I choose? This writer would want to have the following in mind when making her selection.

   i)        The materials must reliably reflect aspects of the English language (eg.  prepositions, conjunctions, etc.).

   ii)        The materials which put across the meaning of the original text clearly and if not, that the teacher would be able to tell where the uncertainty lies and devise tasks and exercises to test whether the learners can detect it as well.

   iii)        Whether any words used have underlying implications and that they are loaded with more meaning. These words can appear in the form of figures of speech.

   iv)        Whether the dictionary meaning of a particular word would serve a suitable explanation as to whether the word is appropriately used.

   v)        Whether the words used sound natural and smooth flowing. One of the most frequent criticisms of translated material is that it doesn’t sound natural. This is because the translator’s thoughts and choice of words are too strongly moulded by the original text. This is termed as source language influence (Duff,1989:11).  A good way of shaking off the source language influence is to set aside the original text and exploit or work with the translated material on its own with the learners.

   vi)        Whether in terms of form, the ordering of words and ideas match as closely to the original text as possible. Here, differences in the language structure often goes through changes in the form and order of words. When there is doubt in the understanding of the text, words and phrases should be taken out and looked at closely with an expert to clear the doubts.

    vii)        Whether the context of the text is clearly discernible. What is meant by context is the what, where and to whom. What one is writing and speaking about, where the situation occurs and to whom it is addressed.

    viii)        Whether the register is discernible. What is meant by register is how. Whether tones can be detected or distinguished to be having formal or informal expressions, cold or warm, personal or impersonal. The intention of the speaker must be clearly understood through the register in terms of the tone of the speaker. Whether it is the intention of the speaker to persuade or dissuade, apologise or criticise.

     ix)        The style and clarity of the translated material should not attempt to change the style of the original text. It must, however, attempt to put across the meaning as clearly as possible with the choice of words.

      x)        Figures of speech and idiomatic expressions include similes, metaphors, symbols, proverbs and saying, jargon, slang and colloquialisms. The explanation of these expressions carries these questions: Is the original word retained in inverted commas? Can the original expression be explained better by a close equivalent?  Is it clearer to use non-idiomatic language or plain prose in terms of understanding?

THE USE OF ENGLISH LANGUAGE TRANSLATIONS OF THE MEANING OF THE QURAN

 This writer is convinced that the English language translation of the meaning of the Quran is a good alternative to be used in the English language and literature classroom.

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 readers 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 Quranic concepts as early in their academic life as possible due to the abundance of concepts 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 concepts in the Quran with ease, which can help to elucidate the messages in the Quran.

Muslim educationists feel it is reasonable for Muslim students to try to make the Quran as much a part of their lives as possible. Thus, they would no doubt consider it a great achievement if the Quran could be fitted to a large extent into any curriculum at Islamic educational institutions in any medium of study- including the curriculum of English language and Literature classes especially at Islamic educational institutions.

The basic justifications for using the English language translations of the meaning of the Quran in English language and Literature classes are the following. Firstly, the English language translations of the meaning of the Quran can be used most productively when teaching its content while exploiting its language.

Secondly, the English language translations of the meanings of the Quran can be a source of encouragement for students especially at Islamic educational institutions because Muslims students 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 an opportunity to study Quranic concepts for them to grow and develop spiritually. Also, Quran-based instruction would be a sure way of inculcating Islamic moral values in the learners and they can use these values as a yardstick for critiquing other texts.

The third reason would be that of the possibility of introducing the literary aspects of the Quran to Muslim as well as non-Muslim students who may be attending Islamic institutions.

A fourth reason would be that this is an effective way of making students more familiar with the Quran, which will enable them to use Quranic quotations 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 quotations can make an impressive addition to one’s rhetorical style.

CONCLUSION

From the discussion in this paper, one can see that literary texts can be exploited in terms of language and content through stylistics.  Stylistics can provide a way of mediating between two subjects, English language and Literature. This writer has also introduced the idea of using the English language translations of the meaning of the Quran as literary texts in the English language and Literature classroom. Stylistics is a way of analyzing literary texts using literary descriptions. The writer has indeed paved the way for the sensible possibility of analyzing the English language translated versions of the Quran using the stylistics approach in the Literature classroom.

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This surah was revealed towards the end of the third year or the beginning of the fourth year after the Prophet’s migration. This is a Medinan surah. The subject-matter is the need for discipline, practical work and self-sacrifice.  Thus, it is essentially a call for unity between professed belief and actual behaviour.

IN THE NAME OF GOD, THE MOST GRACIOUS,

THE DISPENSER OF GRACE:

(1)          ALL THAT IS in the heavens and all that is on earth extols God’s limitless glory: for He alone is almighty, truly wise!

(2)          O YOU who have attained to faith! Why do you say one thing and do another?

(3)           Most loathsome is it in the sight of God that you say what you do not do!

(4)          Verily, God loves [only] those who fight in His cause in [solid] ranks, as though they were a building firm and compact.

(5)          Now when Moses spoke to his people, [it was this same truth that he had in mind:] “O my people! Why do you cause me grief, the while you know that I am an apostle of God sent unto you?” And so, when they swerved from the right way, God let their hearts swerve from the truth: for God does not bestow His guidance upon iniquitous folk.

(6)           And [this happened, too,] when Jesus, the son of Mary, said : “O children of Israel ! Behold, I am an apostle of God  unto  you, [sent] to confirm the truth of whatever these   still remains of the Torah, and to give [you]     the glad tiding of an apostle who shall come  after me, whose name shall be Ahmad.” But when he [whose coming Jesus had foretold] came unto them with all evidence of the truth, they said: “This [alleged message of  his]  is [nothing but] spellbinding eloquence!”

(7)          And who could be more wicked than one who invents [such] a lie about [a message from] God, seeing that he is [but] being called to self-surrender unto Him? But God does not bestow His guidance upon evil-doing folk.

(8)           They aim to extinguish God’s light with their utterances: but God has willed to spread His light in all its fullness, however hateful this may be to all who deny the truth.

(9)          He it is who has sent forth His Apostle with  [the task of] spreading guidance and the religion of truth, to the end that He make it prevail over all [false] religion, however hateful this may be to those who ascribe divinity to aught but God.

(10)      YOU who have attained to faith! Shall I point out to you a bargain that will save you form grievous suffering [in this world and in the life to come]?

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

(12)      [If you do so,] He will forgive you  your  sin and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in [those] gardens of perpetual bliss : that [will be] the triumph supreme!

(13)      )And [withal, He will grant you] yet another thing that you dearly love: succour from God [in this world], and a victory soon to come: and [thereof, O Prophet,] give thou a glad tiding to all who believe.

(14)      O YOU who have attained to faith! Be helpers [in the cause of God - even as Jesus, the son of Mary, said unto the white-garbed ones, “Who will be my helpers in God’s cause?” - whereupon the white-garbed [disciples] replied, “We shall be [thy] helpers [in the cause] of God!” And so [it happened that] some of the children of Israel came to believe [in the apostleship of Jesus], whereas others denied the truth.  But [now] We have given strength against their foes unto those who have [truly] attained to faith: and they have become the ones that shall prevail (Asad, 1980:860).

THE STYLISTIC ANALYSIS OF THE SIXTY-FIRST SURAH, AS-SAFF  BY MUHAMMAD ASAD

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

Analysis: The Muslims recite the above (in Arabic) before the recitation of any revelation in the Quran.  The Muslims are encouraged to recite the above (in Arabic) before the beginning of anything they say or do. The above is stating two other names or attributes of God (Allah).  Allah has 99 names which describe His attributes.

 “The Most Gracious” (Ar-Rahman) denotes the type of tenderness which stimulates in one the urge to show kindness to others. Its connotation is wide enough to cover the qualities of love, compassion, benevolence and generosity. Ar-Rahman means the Being overflowing with the quality of mercy and always ready to pour it out on His creation. “The Dispenser of Grace” (Ar-Rahim) touches upon grace again.  God’s grace is the grace which is ever watchful over His creatures, protecting them, preserving them, guiding them, and leading them to clearer light and higher life.

Dispenser is one who distributes. “The Most Gracious” is having that quality of grace.  “The Dispenser of Grace” is distributing, giving or extending that quality of grace. Looking at “In the name of God, the most gracious, the dispenser of grace” linguistically, one can see a /g/ alliteration in God, gracious, grace which binds the concepts of the attributes and description of God.

“The” (definite article) is repeated three times, IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE. All the words appear in capital letters and these words are repeated before each surah which defines its importance. Between the above and the first verse is a large line gap.  The first few words of the first verse are also capitalized as if to indicate a new section.

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

(1)      ALL THAT IS in the heavens and all that is on earth extols God’s limitless glory: for He alone is almighty, truly wise!

Analysis: “All that is in the heavens and all that is on earth ……”. There is repetition and parallelism in this (partial) sentence.  The two clauses are joined by the junction “and”.  “All that is” is repeated.  “…. In the heavens” and “… on earth” are viewed as equivalent in some way.  They are both God’s creations.  They can also be viewed as opposites in that “in the heavens” is what one will see after death and “on earth” is what one is seeing now while living.  “On” and “in” are the prepositions used in “in the heavens” and “on earth”.  A definite article “the” is used in “the heavens” to mean Paradise. As one goes on further to complete this first sentence of the surah: “All that is in the heavens and all that is on earth extols God’s limitless glory…”.  There is /g/ alliteration in “God’s glory” which binds the concept of the whole verse in that everything “in the heavens” and “on earth” is due to God’s glory.  “Limitless” further describes unending in time and God’s everlasting existence.

(1)     ALL THAT IS in the heavens and all that is on earth extols God’s limitless glory: for He alone is almighty, truly wise!

Analysis: “For” (conjunction) provides a cohesive link between the two clauses.  “He” (pronoun) is used to refer to God in “for He alone …..”  There is internal rhyme in “almighty” and “truly”.  This whole verse is in the present tense but the present tense of this verse is universal and timeless. There is an extra space in between the last line of the first verse and the first line of the second verse as if to indicate a different section.  The first two words of the second verse are capitalized.

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

Analysis: The second verse addresses the believers who claim that they are willing to live up to anything for the sake of Islam and yet they fall short of this determination. In another broad sense, verse two is addressing all those who claim that they are willing to live up to anything that God declares to be desirable and then fall short of this determination. The third verse is a reminder that God is watching and how He dislikes those who do not perform corresponding to their assertions of faith. The pronoun “you” is repeated four times to refer to the believers in verses two and three. The verbs “say” is repeated twice and “do” is repeated four times.  Wh-words appear-who, why, what-three times.

(4)   Verily,  God  loves [only] those  who  fight in His cause in [solid] ranks, as though they were a building firm and compact.

Analysis: After pointing out in the third verse who God loathes, the fourth verse talks about who God loves.  This verse stresses on the importance of practising what one preaches or “to say and do the same thing” and not as the second verse puts it – “say one thing and do another”. The fourth verse describes the unity of deeds and assertions of faith as “solid ranks” and describing it further, as “a building firm and compact” as if to denote an altitude of strength. Two words in this verse appear in parentheses – [only] and [solid]. Both these words have the function of explaining the word after it more explicitly.

“[only] those”

“[solid] ranks”

Analysis: The word [only] explains that God loves only those and not others. The word [solid] explains the quality of strength that the ranks hold. In this verse, the conjunction “as though” is used.  The tense of this verse is the present tense which is timeless and universal. This verse is saying that God loves those who are in unison with their deeds corresponding to their assertions of faith.

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

Analysis: The fifth verse of this surah carries two paragraphs. The first paragraph of this verse further illustrates the moral necessity in the reference to Prophet Moses.  The children of Israel caused Prophet Moses grief when their actions are contrary to their assertions of faith. The words, [it was this same truth that he had in mind] provides coherence in that it helps to link and explain this fifth verse in relation to the previous verses. The conjunction “while” is used.  However, there is a linguistic deviation when “the” definite article appears before “while” – “the while…”.  “The” does not normally appear before a conjunction. This verse relates about Prophet Moses in the form of speech.  Prophet Moses asked his people a question. The first paragraph of this verse is in the past tense. The question is put across to the children of Israel by Prophet Moses in other words, “By admitting that I speak in the name of God, you (the children of Israel) must not act contrary to this assertion.”

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

Analysis: The above is the second paragraph of the fifth verse.  The conjunction “And” links the first and second paragraphs.  The pronoun “they” refers to the children of Israel from the preceding paragraph.

And so, when they swerved from the right way, God let their hearts swerve from the truth:

Analysis: There is repetition and parallelism in the word “swerve” in these lines.  The one in the first line is in the past tense and in the second line, the word “swerve” is in the present tense. Where meaning is concerned, “swerve” means to turn away. There is parallelism in meanings of “from the right way” and “from the truth”. These are viewed as equivalents.

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

Analysis: The conjunction “for” provides a cohesive link to explain why “God let their hearts swerve from the truth.” This second paragraph of verse five tells us that persistence in wrong actions is bound to react on man’s beliefs as well.

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

Analysis: Verse six has two paragraphs. The first paragraph contains the speech of Prophet Jesus to the children of Israel. Prophet Jesus’ speech carries several points:

i)    That Prophet Jesus is an apostle of God

ii)   that Prophet Jesus was sent to confirm the truth in the Torah which was revealed to Prophet Moses and

iii)  that another apostle shall come after Prophet Jesus whose name was Ahmad which is another name for Prophet Muhammad.

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

Analysis: The first paragraph of verse six begins with the conjunction “and”.  The second paragraph of verse six begins with the conjunction “but”. The first paragraph contains the speech of Prophet Jesus and the second paragraph contains the speech of the children of Israel. The children of Israel considered Prophet Jesus’ message as “[nothing but] spellbinding eloquence! They did not believe Prophet Jesus. The tense of these paragraphs is the future tense because this message is a message that Prophet Jesus had predicted and foretold to the children of Israel.

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

Analysis: Verse seven begins with the conjunction “and”. This verse seven comments on what the children of Israel said about God’s message through Prophet Jesus. It describes the children of Israel to be wicked.

But God does not bestow His guidance upon evil-doing folk. (8) They aim to extinguish God’s light with their utterances: but God has willed to spread His light in all its fullness, however hateful this may be to all who deny the truth.

Analysis: The last sentence of verse seven appears in the next paragraph beginning with the conjunction “but”.  This line is a repetition of the last line of verse five.

For God does not bestow His guidance upon iniquitous folk.

Analysis: The above is the last line of verse five.  The conjunction “for” is used here whereas the conjunction “but” is used in the last line of verse seven. Different expressions are used to describe the children of Israel.  “Evil-doing folk” and “iniquitous folk” – both these expressions are synonyms. They describe the disbelieving children of Israel. “With their utterances” means “with their mouths”, that is, by describing God’s message as “nothing but spellbinding eloquence”, on the part about the prediction of the coming of Prophet Muhammad. Verse eight begins as the second sentence in the paragraph.

(8)    They aim to extinguish God’s light with their utterances:

Analysis: “They” refers to the evil-doing folk. “Extinguish” usually refers to putting out a big fire. Here, it describes putting out or diminishing God’s light – intense light.  However, this intense light is not like the fire that destroys instead it is a light that helps one to see the right way.  The children of Israel plan to extinguish God’s light with their utterances of disbelief towards God’s messages.

(8)   They aim to extinguish God’s light with their utterances: but God has willed to spread His light in all its fullness, however hateful this may be to all who deny the truth.

Analysis: Verse eight contains two clauses.  “But” conjunction cohesively links the first and second clauses of verse eight. Another conjunction “however” is used in the second clause of verse eight to provide further cohesive treatment.  The second clause of verse eight is a relief for all believers that their (children of Israel) false utterances are to no avail. God’s light continues to shine as bright as ever. The tense of verse eight is  the timeless and universal present tense. It is such that non-believers will not prevail in their disbelief.

(9)   He it is who has sent forth His Apostle with [the task of]  spreading guidance and the religion of truth, to the end that He make it prevail over all [false] religion, however hateful this may be to those who ascribe divinity to aught but God.

Analysis: There is deviation via inversion in the first few words of verse nine.  “He it is” is normally written as “It is he”. The word [false] clarifies that the only religion in the sight of God is man’s self-surrender unto Him. There is parallelism and repetition in “spread His light” in verse eight and “spreading guidance”. The word “spread” is repeated but in different forms-“spread” and “spreading”.  “His light” and “guidance” are to be viewed the same way with the same meaning. In verse eight, “however hateful this may be to all who deny the truth” and in verse nine, “however hateful this may be to those who ascribe divinity to aught but God.”  There is parallelism and repetition here as well. The words “however hateful this may be to” are repeated and the words that come after these words in verses eight and nine are to be viewed as parallel in meaning – “all who deny the truth” in verse eight and “those who ascribe divinity to aught but God” in verse nine. The tense is the timeless and universal present tense in verse nine.

(10)   O YOU who have attained to faith ! Shall I point out to you a bargain that will save you from grievous suffering [in this world and in the life to come]?

Analysis: Verse ten marks a new section. The first few letters of verse ten are capitalized. “O YOU who have attained to faith!” addresses the believers.  The same way of address is a repetition in verse two.  Verse ten carries and tells one of a bargain and what one must do for everlasting happiness and to save oneself from any kind of suffering.

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

Analysis: Verse eleven tells one several things one must do to save oneself from grievous suffering:

i)        to believe in God and His Apostle,

ii)      to strive hard in God’s cause with one’s possessions and one’s life.

The tense in verses ten and eleven is the present tense which is timeless and universal. The bargain mentioned in verse ten is a metaphor. God has bought from the believers their lives and possessions promising them paradise in return.

(12)   [If you do so,] He will forgive you for your sins, and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in [those] gardens of perpetual bliss: that [will be] the triumph supreme!

Analysis: The conjunction “If” cohesively links what was told in verse eleven to the reward one gets after death if one does what is stated in verse twelve. Verse twelve gives one a picture of Paradise. The tense of verse twelve is the future tense. Paradise is described in verse twelve as a promise of spiritual victory of the Quranic message.

(13)  And [withal, He will grant you] yet another thing that you dearly love: succour from God [in this world], and a victory soon to come: and [therefore, O Prophet,] give thou a glad tiding to all who believe.

Analysis: The conjunction “and” links verse twelve to verse thirteen. Verse thirteen tells one of another thing one can get if one does what is stated in verse eleven, that is, one can get help and relief (succour) from God in time of need in this life. The tense of verse thirteen is in the present tense which is timeless and universal.

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

Analysis: Verse fourteen marks a new section and the first few letters are capitalized. It carries two paragraphs and this verse is the last verse in this surah. “O YOU who have attained to faith!” is an address to the believers which is repeated for the third time in this surah.  The first and second times were in verses two and ten which also marked new sections. This verse contains the speeches of Prophet Jesus and his disciples (also called the white-garbed ones). The last line of verse thirteen uses “thou” to address Prophet Jesus – God is addressing Prophet Jesus.  In verse fourteen, the disciples use “thy” to address Prophet Jesus.

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

Analysis: The conjunction “And” links the first and second paragraphs of verse fourteen. The second paragraph tells one of Prophet Jesus’ semi success in convincing the children of Israel – some believed and others denied the truth. “But” conjunction helps to hold the paragraph together cohesively when “[now]” it is clear that Prophet Jesus was telling the truth, and those who did believe Prophet Jesus are the ones that shall prevail. The tenses of verse fourteen are:

i)        Past tense when recalling about Prophet Jesus. The children of Israel had   

      disbelieved him in the prediction of the coming of Prophet Muhammad.

ii)      “But [now] we have …….” marks the present tense and

iii)    “they have become the ones that shall prevail”  marks the future tense.

ii) and iii) tell that all who truly believe in Prophet Jesus as God’s Apostle and thus, as a Prophet who came before Prophet Muhammad. Prophet Muhammad’s  message confirms and expands the true message of Prophet Jesus.

CONCLUSION  For surah As-Saff taken from the translated version by Muhammad Asad, the distinctive features that were discerned about this particular surah is that this surah is divided into four sections. The beginning of each section is characterized by the capitalizing of the first few letters or words of the verse and also the line gap between the last line of a verse of a section and the first line of a new section is larger.  For example, verse ten marks the beginning of a new section.  The first few letters of this verse are capitalized and the line gap between the last line of verse nine and the first line of verse ten is larger.

(9)   He it is who has sent forth His Apostle with [the task of] spreading guidance and the religion of truth, to the end that He make it prevail over all [false] religion, however hateful this may be to those who ascribe divinity to aught but God.

(10)           O YOU who have attained to faith! Shall I point out to you a bargain that will save you from grievous suffering [in this world and in the life to come]?

The four sections found in this surah are:

i)       Verse one

ii)     Verses two to nine

iii)   Verses ten to thirteen

iv)   Verse fourteen

Each of the four sections of this surah was examined closely to detect the linguistic features that were present through a stylistic analysis.  A variety of different linguistic features were found. Some examples of linguistic features found in this surah are as follows:

(1)     ALL THAT IS in the heavens and all that is on earth extols God’s limitless glory: ……….

In verse one, there is repetition and parallelism. The two clauses are joined  by the conjunction “and” “All that is” is repeated.“… In the heavens” and “…. On earth” are viewed as equivalents in some way. They are both God’s creations.

In verse five, there is a linguistic deviation when “the” definite article appears before “while” –“the while……”. “The” does not normally appear before a conjunction. For example, in verse five,

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

And so, when they swerved from the right  way,

God let their hearts swerve from the truth: for God does not bestow His guidance upon iniquitous folk.

Different expressions are used to describe the disbelieving children of Israel. “Evil-doing folk” and “iniquitous folk” – both these expressions are synonymous. For example, in verse five and seven,

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

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

(7)   And who could be more wicked than one who invents [such] a lie about [a message from] God, seeing that he is [but] being called to self-surrender unto Him? But God does not bestow His guidance upon evil-doing folk.

(9)  He it is who has sent forth His Apostle with [the task of] spreading guidance and the religion of truth, …….

In verse nine, there is deviation via inversion. “He it is” – the first few words of verse nine – is normally written as “It is he”. In verse ten, the same way  of addressing the believers as in verse two is repeated.

(10)   O YOU who have attained to faith! ……..

In verse fourteen, the same way of addressing the believers as in verses two and ten is repeated for the third time.

The conjunction, “and”, links the first and second paragraphs of verse fourteen. The conjunction, “but”, helps to hold the second paragraph together cohesively when “[now]” it is clear that Prophet Jesus was telling the truth and those who did believe Prophet Jesus are the ones that prevailed. For example, in verse fourteen,

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

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

For the sixty-first surah, As-Saff, taken from the translated version by Muhammad Asad, it is noticeable in arrangement that the whole surah is broken into four sections or parts: a)verse1, b)verses 2-9, c) verses 10-13 and d)verse 14. Each part was analysed separately.

With regard to language and style variation of the first section (verse 1), the language is Modern English, adult, religious-class, educated language. The medium is written language. The tenor is formal. The domain is language of instruction telling readers to believe in God and His existence. For example, in verse one,

(1)     ALL THAT IS in the heavens and all that is on earth extols God’s limitless glory: for He alone is almighty, truly wise!

 With regard to language and style variation of the second section (verses2-9), the language is Modern English, adult, religious-class, educated language. The medium is written language but there is a representation of spoken language in the speeches between Prophet Moses and the children of Israel and also the speeches of Prophet Jesus and the children of Israel. For example in verse five,

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

 The tenor is informal and impolite in the speech of the children of Israel showing disbelief in the message brought by Prophet Jesus. For example in verse six,

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

 The domain is the language of instruction telling readers to believe in God and His Messengers. For example in verses seven and eight,

…..But God does not bestow His guidance upon evil-doing folk. (8) They aim to extinguish God’s light with their utterances: but God has willed to spread His light in all its fullness, however hateful this may be to all who deny the truth.

With  regard to  language and style  variation  of the  third  section  (verses 10-13), the language is Modern English, adult, religious-class, educated language. The medium is written language but suggests a closer relationship when these verses address the readers with “you”. For example, in verse thirteen,

(13)  And [withal, He will grant you] yet another thing that you dearly love: succour from God…..

Verse thirteen suggests that God knows what I dearly love, that is, succour from Him. The Quranic message will spread among people who had not previously understood it which leads to the promise of victory in the conquest of the Muslims against the disbelievers. The tenor is formal. The domain is the language of instruction teaching the readers what to do to go to Paradise. For example, in verse eleven:

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

There is accessibility in the language used when describing Paradise in verse twelve- He will admit you into gardens through which running waters flow, and into goodly mansions in those gardens of perpetual bliss. The words used-running waters, mansions ,gardens are all familiar to readers to be able to imagine. For example, in verse twelve,

(12)  [If you do so,] He will forgive you your sin and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in [those] gardens of perpetual bliss: that [will be] the triumph supreme!

With regard to language and style variation of the last section (verse 14), the language is Modern English, adult, religious-class, educated language. The medium is written language but contains the speeches of Prophet Jesus and his disciples. His disciples used “thy” instead of “your” in their speech in verse fourteen-”We shall be [thy] helpers [in the cause] of God!”-which gives a Classical English effect. In Classical English, “thy” can be used to address someone who is respected and loved dearly. The believers loved and respected Prophet Jesus dearly. The tenor is formal. The domain is the language of instruction telling readers to believe in God and His Messengers. For example in verse fourteen,

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

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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.

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Wright, Andrew.  How to Improve your Mind.Cambridge, England: Cambridge University Press, 1987.

Sanyo provides nickel-metal hydride batteries for hybrid cars made by Honda and Ford. Chinese regulators have recently been flexing their anti-monopoly muscles in deals by global firms, blocking Coca-Cola Co’s proposed purchase of China Huiyuan Juice in March and placing conditions on their approval of InBev’s acquisition of Anheuser-Busch.

However, many challenges remain including cost and performance below minus ten degrees centigrade. These will be overcome in the next few years. Indeed, for lithium um08a31 battery, cost of manufacture will drop to one tenth of the figure for 2009, reaching a mere $200 per kWh in 2020.

Another Mandeville Police officer, Randy Lambert, testified during the trial that Price’s call led police to abandon plans to charge Copp with aggravated battery. The charges were upgraded the next day, and in early 2008 Copp was convicted and sentenced to six months in jail and two years of home incarceration.

But that’s where the advantages end. With an underpowered single-horsepower Celeron, it can’t achieve most of what you’d like a big-screen laptop to do in the first place, such as play back high-quality full-screen streaming video. It also lacks a Webcam, something many Netbooks have, which is nice for students who use webchat or Skype (although a USB plug-in can also do the trick). Most importantly, however, its battery life ran at under two hours, which is worse than any Netbook.

The display is bright and crisp, but the audio leaves something to be desired (primarily, a pair of headphones). Even if you turn the speakers all the way up, the sound is tinny and muted. The Aspire One AOD250 does, however, offer Dolby Headphone technology, which makes headset audio sound excellent. It also features a built-in 1.3-megapixel Acer Crystal Eye Webcam optimized for low-light situations, and the picture it captures isn’t half bad.

Manjoo got his advice from Isidor Buchmann, the CEO of Cadex Electronics (a company that makes battery-testing equipment) and proprietor of the Battery University Website for um08a51 battery enthusiasts and engineers. Buchman lets Manjoo know that when it comes to battery life, “There is not too much to discuss.”

The Toshiba Satellite L455-S5975, which we reviewed as part of our holiday retail laptop roundup, falls in the other camp. It has a bright, large 15.6-inch screen, a full-size tapered keyboard, and a DVD-burning drive. It also has a decent amount of hard drive space at 250GB.

eBay Motors began in 2000 and since that time has become the world’s largest used car marketplace. On an average day a Chevy sells every minute, a Mustang every 39 minutes, an SUV every 9 minutes. eBay has over 12 million unique visitors each month. How does that compare to your local paper or the street on which you are trying to sell your car?

Since eBay Motors has become such a robust marketplace for buying and selling vehicles it seems helpful to point out a few differences about selling in this portion of the site. Selling a pickup is different than selling a mixer or vintage Barbie. Here are some helpful tips for selling a vehicle.

Write a great sub-title. – When you enter the VIN (vehicle identification number) of your vehicle certain attributes will be automatically entered for your listing. Things such as the make, model, year, and body style will be included. Since eBay does this for you, you will not have to include these things in your title. If you search for a 2001 Chevrolet Malibu eBay’s search engine searches these attributes and pulls the proper results. Beyond those attributes however you’ll want to use the best keywords possible. When writing your sub-title include such things as color, options (leather, DVD, navigation, CD, heated seats), also include things such as Low Miles, Clean, No Reserve, 4X4, or other things that specifically describe the car. This sub-title is the most important piece of real estate on your listing. Use the words wisely, avoid words like WOW! or L@@K! No one searches for words like that.
Tell a story with your description. – People really want to know where the car’s been. Plus a story gives the vehicle a bit of a personality to the bidder. It makes them remember it. “This was my first car…; My wife and I had this car since we were married. Now we are expecting a baby so we have to part with it…” and so on.
Be detailed in your inspection of the vehicle. – If there is a light scratch on the front left corner of the bumper, mention it. If there is a chip in the windshield, mention it. Very rarely will we find a vehicle that is truly “Excellent”. Most are “Good” and should be rated accordingly. It shows you have a realistic view of the vehicle and gives you credibility with potential bidders.

Use a listing template. – A listing template from a third party such as CarAd (www.carad.com) will give your listing a professional look. They usually involve a small additional fee, however the added benefits are well worth it. They will allow you to add more photos that eBay Motors’ standard Sell Your Item form which only allows room for 12 photos. That brings us to another point…

Use from 30 to 35 photos in your vehicle listing. – It may seem like a lot of photos, but you’re asking someone to drop thousands of dollars here. You are their eyes in this transaction. A simple formula for most of the photos is just do what you’d do when buying a car. You’ll look at it from all angles, inside and out. You’d look at the dashboard, check the driver’s seat for tears, look in the trunk, and under the hood. You can take a photo straight on from each side, front and rear. Then take one from each corner of the vehicle. Show the tire tread, good or bad – show it. The buyer will not be pleased if they arrive after flying for hours and find you were not clear in your description. A picture is worth a thousand words. Thirty photos are worth thirty thousand words.

State your terms and conditions. – Even a private seller has terms and conditions. State clearly what you expect with regard to payment methods (a wire transfer is safest) and payment timing. Many dealers require a deposit, you may do so as well. If you want payment in full within 36 hours or will allow 72 hours that’s fine, just state it so the buyer knows what to expect.

Offer to help your buyer. – Approximately 70% of buyers will either drive or fly to your area to pick up the vehicle personally. The other 30% will have the vehicle shipped. You can help your buyer by offering directions, or a ride from the airport. If they are having the vehicle shipped, you can agree to work with their shipper when he arrives.

Let them choose the shipper. – If the winning bidder wants to ship the vehicle, you may be better off letting them choose the shipper. You can recommend sites like www.auto-transport-reviews.com to help them in their choice. If you have little experience with shippers this is the

best choice. Your Feedback is on the line with this transaction and if you choose the shipper, and that shipper is very slow or damages the vehicle, you may take the hit with negative feedback since you recommended the company. One company that eBay Motors has a close relationship with is DAS or Dependable Auto Shippers. They have a nationwide network of facilities and partners to deliver a vehicle right to a person’s door.

COMMUNICATE with your bidders. – One of the most common mistakes a new seller on eBay Motors makes is thinking eBay does all the selling for them. An automobile is different. Be responsive to emails answering them in a timely manner. Also, you may want to include a phone number in your listing. Most people who buy a vehicle on eBay will have had one or more conversations with the seller, unlike transactions on the rest of the site. When someone bids on your vehicle you become ‘involved in a transaction’ with that person. At that time according to eBay’s User Agreement you may exchange contact information with that user. Proactively contact your bidders to introduce yourself and offer to answer any questions or provide additional photos if they desire.

Use the Second Chance Offer. – If bidding on your vehicle does not reach your reserve price but comes close, consider using the Second Chance Offer. You may contact the bidder and see how close they’ll come to your asking price. If you can agree on a price go to the listing or to you’re My eBay page and click the Second Chance Offer link. You will be prompted to choose one of your bidders and enter a price. Enter the agreed price for your buyer and send the offer. He will then receive his own personal “Buy It Now” listing for your car and have the opportunity to close the deal. SOLD!!

One other important aspect to selling a vehicle on eBay Motors is having a sound pricing strategy. While most vehicles are listed with a reserve price it’s vital to set that price at the lowest price you’ll accept for the vehicle. Bidders get excited once the reserve price has been met and the bidding frenzy begins.

There is much to say about auction strategies and pricing strategies on eBay Motors. We will cover those topics in more detail in a future article. For the first time seller though, the tips above should prove very helpful and you will have much less stressful time selling ol’ Betsy.

Visit www.OnlineSalesIdeas.com for more information and eBay tips & news.

Hyundai Motor India Limited is a subsidiary of Hyundai Motor Company. Hyundai is the sixth largest car manufacturer in the world. Hyundai India ranks second in car manufacturing companies in India. Hyundai India has huge and reputed automotive companies as competitors. Companies like Honda, Maruthi, Tata Motors and Mahindra & Mahindra are well established auto companies to name a few.

Hyundai Cars India has covered manufacturing most of the car types in the industry. It manufactures sedan, SUVs and also Hatchback cars. This has proved useful for the Indian market. It also plays an important role in increasing Indian economy.

Some of the Hyundai cars in India are listed below:

1. Santro Xing
2. Hyundai Getz Prime
3. Hyundai i10
4. Ascent
5. Verna
6. Elantra
7. Sonata
8. Tucson

Hyundai India has two hatchback models: Santro Xing & Getz. Santro Xing has been popular selling car among middle class Indian consumer. It has been Hyundai India’s favorite and largest selling car. Hyundai Getz Prime is a great combination of looks and power. This model is equally popular among the middle class population in the country. The company has both petrol and diesel variants in Getz Prime.
Hyundai has four Sedan models – Ascent, Verna, Elantra and Sonata:

1. Ascent GLE looks wonderful and has got pleasing interiors.
2. Verna is spacious and looks compact from outside.
3. Elantra is perfect if you are looking for an executive vehicle. Its body is designed with European looks. The target consumers for this car would be upper middle class.
4. Sonata is again an elegant vehicle manufactured by Hyundai. Is has both petrol and diesel variants. This is again targeted the upper middle class consumers.

Off late, there have been many launches in the market by lot of companies. Hyundai India is also trying to make its mark in the market by launching new models.

Carid is the online store to locate cheap new car accessories. It has varieties of auto accessories for all brands of cars ranging from Bentley, Lincoln, BMW, Ford, GM, Dodge, Toyota, Benz and the rest of other types of cars. What makes Carid unique to other online car accessories stores is the cheapness which it offers. It is among the top place to buy car accessories. The auto add-ons are not exclusive to cars alone but trucks are also inclusive, meaning you can find both cars and truck add-ons at this store. It buys direct from the manufacturers, so you can trust on them to get cheap and durable auto parts for your ride.

It has been in service for many years now, so it is not just an ordinary car accessory store, but it is a household name in this business. You can make your order at Carid official site and it will be delivered to your place in a short while. Most orders are processed on the same, unless otherwise stated. You do not have to stress yourself to come over to their office when you can easily do the purchase online. Promotions are run from time to time and it is during the promotion times that you could even save more money when you purchase any of your preferred car accessories from Carid.

Check it out at Carid Review

Surah Al-Mursalat is a Meccan surah.  It’s theme denounces the horrors of the Day of Judgement for those who reject the truth.  It also calls for them to believe.  The time of revelation of this surah is the fourth year before the Prophet’s migration. The phrase,”Ah Woe, that Day to the Rejecters of Truth!” occurs ten times in this surah of fifty verses or on an average of once in every five verses. It indicates the warning and the calling out for humility and approach to sincere repentance towards Allah.

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 ;

 7. Assuredly, what ye are

Promised must come to pass,

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) :

 12. For what Day are these

(Portents) deferred ?

 13. For the Day of Sorting out.

14. And what will explain

 To thee what is

 The Day of Sorting out?

 15. Ah woe, that Day

To the Rejecters of Truth !

 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

 19. Ah woe, that Day,

To the Rejecters of Truth !

 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 ?

23. For We do determine

For We

Are the best to determine (things)

24.Ah woe, that Day!

To the Rejecters of Truth!

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 stature) ;

And provided for you

Water sweet (and wholesome) ?

28. Ah woe, that Day,

To the Rejecters of Truth !

 29. (It will be said

“Depart ye to that

Which ye used to reject

As false !

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 of throws about

Sparks (huge) as Forts,

 33. “As if there were

(A string of) yellow camels

(Marching swiftly).”

 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.

 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 !

 40. Ah woe, that day,

To the Rejecters of Truth !

 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).

 44. Thus do We certainly

Reward the Doers of Good

 45. Ah woe, that Day

To the Rejecters of Truth !

 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 !

 50. Then what Message,

After that,

Will they believe in?

  (Abdullah,1983:1870).

 THE STYLISTIC ANALYSIS OF THE SEVENTY-SEVENTH SURAH, AL-MURSALAT  BY ABDULLAH YUSUF ALI

 In the name of Allah, Most Gracious, Most Merciful

 1. By the (Winds) Sent Forth

  One after another                                                            

  (To man’s profit);

 Analysis: Verse one begins with the preposition “By”. Allah’s messages were spread via the Prophets. The (Winds) refer to the revelations that are spread through the Prophets. Thus, line one contains a metaphor. “The” definite article is used in “the (Winds)”. Line two is an idiom “one after another” that gives a continuity effect. Line three – “(To man’s profit)” – means the messages of Allah that the Prophets have brought are for man’s own good and one is asked to believe in them for man’s spiritual benefit. It is an appeal that the Day of Judgement is bound to come and we must prepare for it.

2.  Which then blow violently

In tempestuous Gusts,

Analysis: “The Winds” from verse one become strong and violent as tornadoes – “Which then blow violently”.  “In tempestuous Gusts” figuratively describes the violent strength of the wind. According to the Oxford dictionary, gust means a sudden, violent rush of wind. Thus, the effect of the wind blowing violently and in sudden bursts is put forth. Verse two continues the metaphor describing the great disturbances the Prophets caused as they were at their mission of spreading God’s messages. They destroyed the evil to build a good foundation of belief through Allah’s messages. Metaphorically, these winds are instrumental in making Allah’s revelation accessible to listeners and we are asked to believe that His promise of mercy and justice in the Day of Judgement is indeed true.

3. And scatter (things)

Far and wide ;

Analysis: The metaphor continues with verse three describing the action of “the winds” which were sent forth by Allah. Verse three begins with the conjunction “and”. The Prophets spread Allah’s messages far and wide.  “Far and wide” is another idiom.  This idiom further describes the strength and force of “the wind” to be able to “scatter (things) far and wide”. In other words, the Prophets proclaimed their truths (Allah’s messages) far and wide, without fear. They distribute Allah’s mercies as the winds metaphorically distribute good seeds.

4. Then separate them,

One from another,

 Analysis: “The Winds” metaphorically continue their mission. The Prophets, while at their mission of spreading Allah’s messages, sorted out believers and rebels who were against Allah’s messages. Verse four starts with the conjunction “then”.  “One from another” is an idiom  which denotes the distinguishing of two things. In this case, the believers and the rebels or disbelievers. They sort out the good from the evil among men.

5. Then spread abroad

A Reminder,

Analysis: After separating the believers from the disbelievers, a reminder is spread abroad. “Then” conjunction begins in verse five “Spread abroad” is an idiom which puts across the meaning of whether believers or disbelievers, all will receive a reminder. The Winds (Angels) are the agency through which Allah’s messages and revelations are conveyed to the Prophets. In other words, the winds are powerful factors in the physical world, angels in the spiritual world and the Prophets in the human world connecting it with the spiritual world.

6. Whether of Justification

Or of Warning ;

 Analysis: Verse six then separates the believers and disbelievers in that the believers will receive a reminder of justification and the disbelivers will receive a reminder of warning.  Justification refers to the reward for the believers and warning refers to the punishment for the disbelievers. Verse six begins with “whether” followed by introducing alternatives – Justification or Warning.  Preposition “of” is repeated – of Justification or of Warning. Verses one to six are in the present tense which is timeless and universal. Allah’s messages were conveyed through which just men are justified through repentance and evil men are warned of their sins.

7.  Assuredly, what ye are

Promised must come to pass.

 Analysis: Verse seven prepares one for a day that is bound to come – the Day of Judgement. “Ye” is used to refer to both believers and disbelievers. Verse seven leads one to verses eight to eleven which describe the signs of the Day of Judgement. Resurrection will be established.

8. Then when the stars

Become dim ;     

 Analysis: The first sign of the Day of Judgement described in this surah is in verse eight – “the stars become dim”. “Then” conjunction begins in verse eight. The stars lose their shine or lustre. There is “the” definite article in “the stars”.

9. When the heaven

  Is cleft asunder ;

 Analysis: When” is repeated – “when the stars become dim” in verse eight and “when the heaven is cleft asunder” in verse nine.  There is “the” definite article in “the heaven”. “Cleft asunder” means torn to bits and pieces like in an explosion.

10. When the mountains are

  Scattered (to the winds) as dust ;

 Analysis: Verse ten continues to show a sign of the Day of Judgement.  “When” is repeated as in verses eight and nine.  There is “the” definite article in “the mountains”. The mountains will be uprooted and fly about in the wind like dust.

11.  And when the messengers

  Are (all) appointed a time

 (To collect); -

 Analysis: “And” conjunction begins in verse eleven. “When” is repeated in verses eight to eleven.  There is “the” definite article in “the messengers”. “The messengers” refer to the Prophets who have all lived and died at different times.  One of the signs of the Day of Judgement is that all the Prophets will gather at the same time. Verses eight to eleven are in the present tense which is timeless and universal.

12. For what Day are these

 (Portents) deferred ?

Analysis: Verse twelve asks what these portents or signs in verses eight to eleven mark. The conjunction “For” is used to begin the question. The question in verse twelve leads one to the answer in verse thirteen.

13. For the Day of Sorting out.

Analysis: Verse thirteen answers verse twelve beginning with the conjunction “For” as well.  “The Day of Sorting out” is equivalent in meaning as the Day of Judgement. “Sorting out” is used mainly to denote that there will be a separation of good deeds and evil deeds, believers and disbelievers. The Day of Judgement or the Day of Decision is when the good will then be completely separated from evil.

14. And what will explain

 To thee what is

 The Day of Sorting out?

Analysis: With the conjunction “and”, verse fourteen asks one what else could be told about the Day of Judgement – so much has been said so far already. “Thee” in line two is used to refer to both disbelievers and believers. The men who rejected the Truth and flourished on falsehood will find that in reality, they will be absolutely nowhere. They will be punished.

15.  Ah woe, that Day

To the Rejecters of Truth !

Analysis: This is a warning to the disbelievers to remind them of the Day of Judgement and telling them to believe. It sounds like a dirge on sin.

16.  Did We not destroy

The men of old

(For their evil) ?  

Analysis: Verses sixteen to eighteen describe Allah’s law which is timeless and universal – unchanging. Allah’s law is that sin and corruption prepares its own destruction. Verse sixteen tells one of those sinners who were destroyed before. Verse sixteen is in the past tense.

17.  So shall We make

Later (generations)

Follow them.  

Analysis: Verse seventeen begins with the conjunction “So” and tells one that sinners of the future will also be destroyed. “We” refers to Allah.   “Them” refers to the sinners of the past. Verse seventeen is in the future tense.

18.  Thus do We deal

With men of sin.

Analysis: Verse eighteen begins with the conjunction “thus” and tells one that the sinners are presently destroyed in the same way. “We” refers to God. Verse eighteen is in the present tense which is timeless and universal.

19.  Ah woe, that Day,

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the second time.

This warning is repeated ten times throughout this surah.

20.  Have We not created

You from a fluid

(Held) despicable ? -

Analysis: Verses twenty to twenty-two remind one of man’s beginning.  Verse twenty tells one of Allah’s creation of man at the time of conception. “We” refers to God.  “You” refers to all – man. It is a reminder of man’s humble beginnings and not to be arrogant in life and neglectful of the future.

21.  The which We placed

In a place of rest

Firmly fixed,  

Analysis: From the time of conception in verse twenty, one is reminded of the time the foetus stays and grows in the womb in verse twenty-one. “A place of rest” is a metaphor to denote the warmth, comfort and silent growth in the womb. “Firmly fixed” in line three is a metaphor that denotes protected and unshaken until the correct determined time comes which leads one to verse twenty-two. The period of roughly nine months and ten days is the period of gestation. Throughout our prenatal as well as post-natal life, there are wonderful and nice-balanced adjustments of which we are ourselves unconscious. We should therefore turn in love and gratitude to Allah.

22.  For a period (of gestation)

Determined ?     

Analysis: The time in the womb is determined to be about nine months and ten days which then is the time when man faces the world.  Verse twenty-two tells one of the determined period of gestation when man remains in the womb. Verses twenty to twenty-two are in the past tense.

23.  For We do determine

For We

Are the Best to determine (things)

Analysis: The conjunction “For” is repeated twice in this verse.  The word “determine” is also repeated twice.  “We” which refers to Allah is also repeated twice. Verse twenty-three tells one that Allah determines man’s birth and He rightfully determines man’s death. Verse twenty-three is in the present tense which is timeless and universal. Perhaps the life in the womb, in relation to the life after birth is an allegory for our probationary life in relation to the eternal life to come.

24.  Ah woe, that Day!

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the third time in verse twenty-four.

25.  Have We not made

The earth (as a place)

To draw together

Analysis: Verses twenty-five to twenty-seven then take man to look at the earth as a place where life and death happens, one leading to the other as verse twenty-three suggests. Verses twenty-five to twenty-seven further point out Allah’s creative activity and hence, His existence.  “The” definite article in “the earth” and “a” indefinite article in “a place”. Verses twenty-five to twenty-seven form one long question.

26.  The living and the dead,

Analysis: Both life and death happen on earth. The earth is a place where death and life, decay and growth, corruption and purification jostle together– one often leading to the other. “The” definite article in “the living” and “the dead”. Verse twenty-six leads one to verse twenty-seven which tells one how Allah creates it in such a way that something that is not alive is able to give something to someone who is alive.

27.  And made therein

Mountains standing firm

Lofty (in stature);     

And provided for you

Water sweet (and wholesome)?

Analysis: Verse twenty-seven tells one of Allah’s creative activity and hence, His existence when it is evident that mountains-hard and solid, high in altitude – are able to distribute or provide man with pure delicious, sweet water in the form of rivers and springs. The conjunction “and” is used twice in lines one and four. The metaphor is describing the mountains as “standing firm, lofty (in stature)” suggests that these mountains are hard, solid and tall or high in altitude. The word, “wholesome”, suggests pure and untouched by man. If the wisdom and power of Allah can do so much before our eyes, we therefore, cannot reject His teaching of a still more wonderful future life after death. Verses twenty-five to twenty-seven are in the past tense.

28.  Ah woe, that Day,

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the fourth time.

29.  (It will be said : )

“Depart ye to that

Which ye used to reject

As false!

Analysis: Verses twenty-nine to thirty-three are in speech form of Allah’s speech telling man about Hell. Verses twenty-nine to thirty-three are descriptions of Hell. “Ye” is used to refer to the disbelievers – those who reject the truth are invited to go to Hell.

30.  “Depart ye to a shadow

(Of smoke ascending)

In three columns,     

Analysis: Verses thirty to thirty three tells one what awaits in Hell. “three columns” suggests the smoke totally enveloping the sinners. The sinners, instead of reposing in cool shades, will only see the Blazing Fire and shadows of smoke in three columns-right, left and above.

31.  (Which yields) no shade

Of coolness, and is

Of no use against

The fierce Blaze.

Analysis: Verse thirty-one tells one more about the Hell fire. Those “shadows of smoke” mentioned in verse thirty do not provide coolness. “The fierce Blaze” in line four is a metaphor suggesting the greatness and fearsome Hellfire. Indeed, there is no comfort or coolness.

32.  “Indeed it throws about

Sparks ( huge) as Forts,

Analysis: Verse thirty-two tells one that “the fierce Blaze” mentioned in verse thirty-one throws about sparks that are so huge. “Throws about” is an idiom. The metaphor “Sparks (huge) as Forts” suggests the sparks as huge as buildings being thrown about or bursting into air.

33.  “As if there were

(A string of) yellow camels

(Marching  swiftly).”  

Analysis: Verse thirty-three is another metaphor describing the sparks mentioned in verse thirty-two of the “the fierce Blaze” mentioned in verse thirty-one. The sparks that are thrown about are as huge as buildings.  They are also described as “a string of yellow camels marching swiftly”. “Yellow” describes the colour of the fire, “string” and “marching swiftly” describe the long length, continuity and unending. Thus, verse thirty-three carries a metaphor indicating the colour and long, rapid succession of the sparks of Hellfire. Smoke with sparks may also assume fantastic shapes like long-necked camels. Verses twenty- nine to thirty-three are in the future tense.

34.  Ah woe, that Day,

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the fifth time.

35.   That will be a Day

When they shall not

Be able to speak,

Analysis: Verse thirty-five further describes that on the Day of Judgement, “they” the disbelivers will not be able or allowed to speak.They will be dumbfounded and not in a position to put forward any valid defence or plea. Facts will speak too plainly against them.

36.  Nor will it be

Open to them

To put forth pleas.

Analysis: Verse thirty-six begins with the conjunction “nor”. The disbelievers will not be allowed to speak as mentioned in verse thirty-five nor will they be allowed to make excuses for their wrong actions done before the Day of Judgement. The word “pleas” is often used the court of law. Thus, in this instance, Abullah Yusuf Ali has used the language of the law. Verses thirty-five and thirty-six are in the future tense.

37.  Ah woe, that Day,

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the sixth time.

38.  That will be a Day

Of  Sorting out ! We shall

Gather you together

And those before (you) !  

Analysis: Verse thirty-eight tells that “We” or Allah will bring together all, and “those before you” meaning ancestors, on the Day of Judgement and the sinners are to receive punishment. You may use all your wisdom  and that of your ancestors but you will not be able to defeat Allah and His plan.

39.  Now, if ye have

A trick (or plot),     

Use it against Me!

Analysis: Verse thirty-nine challenges all man’s wisdom and that of man’s ancestors as mentioned in verse thirty-eight, but no one will be able to defeat Allah and His wisdom. The plots against the Prophets were plots against Allah. Let them try to plot against Allah. They will only ruin themselves as their leaders did. Verses thirty-eight and thirty-nine are in the future tense.

40.  Ah woe, that Day

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the seventh time.

SECTION 2

41. As to the Righteous

They shall be amidst

 (Cool) shades and springs

(Of water).

Analysis: Verses forty-one to forty-three are descriptions of Paradise. Verse forty-one begins Section 2 of this surah. “They” refer to the believers or righteous and as opposed to the disbelievers, “they” shall be rewarded with “cool shades and springs of water”. This is in contrast to the triple shades of smoke for the sinners which neither give coolness or protection from the Blazing Fire.

42.  And (they shall have)

Fruits,  – all they desire.

Analysis: Verse forty-two begins with the conjunction “and” to continue the description of the reward for the believers. The believers will be rewarded with an abundance of fruits.

43.  “Eat and drink ye

To your heart’s content :

For that ye worked

(Righteousness).

Analysis: Verse forty-three is Allah’s speech telling “Ye” the believers to eat the fruits mentoned in verse forty-two and drink the water from the springs mentioned in verse forty-one. The idiom “to your heart’s content” in line two suggests all that one desires. The conjunction “For” is used followed by the work of righteousness being the reason for the reward mentioned in verses forty-one to forty-three. Verses forty-one to forty-three are in the future tense.The fruits of righteousness are contentment in this life and the supreme bliss in the next life.

44.  Thus do We certainly

Reward the Doers of Good.

Analysis: Verse forty-four begins with the conjunction “thus” and this verse underscores the fact that verses forty-one to forty-three is the reward Allah will give to the believers. Verse forty-four is in the present tense which is timeless and universal.

45.  Ah woe, that Day,

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the eighth time.

46.  (O ye Unjust!)

Eat ye and enjoy yourselves

(But) a little while,

For that ye are sinners.

Analysis: Verse forty-six addresses the sinners to eat and enjoy themselves only for a little while on earth, that is, before the Day of Judgement. “Ye” refers to the sinners. The conjunctions “but” and “for” are used in lines three and four. The sinners are asked to believe and repent. But if they do not, even for the good things in this life will come to an evil end in the next life. Verse forty-six is in the present tense.

47.  Ah Woe, that Day,

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the ninth time.

48. And when it is said

To them, “Prostrate yourselves !”

They do not so.   

Analysis: The conjunction “and” begins verse forty-eight. This verse contains a speech from Allah telling man to bow down to Him in humility – “prostrate yourselves!”  But the disbelievers do not. “They” and “them” refer to the disbelievers. Prostration is a symbol of humility and a desire to get nearer to Allah by prayers. Verse forty-eight is in the present tense.

49. Ah woe, that Day,

To the Rejecters of Truth !

Analysis: This warning to the disbelievers is repeated for the tenth and last time in this surah.

50. Then what Message

 After that,

 Will they believe in ?

Analysis: Verse fifty is the last verse in this surah. Verse fifty begins with the conjunction “then”. “That” in line two is an anaphoric pronoun referring to the message that has been given in this whole surah which is plain and clear Guidance that “they” the disbelievers refuse to accept. They refuse to believe in the Guidance of the Quran.Verse fifty ends with the question asking the disbelievers what else could make them believe or accept the Truth. Verse fifty is in the future tense.

CONCLUSION 

For surah Al-Mursalat taken from the translated version by Abdullah Yusuf Ali, the distinctive features that were discerned about this particular surah is that  this surah is divided into two sections. The beginning of the second section is clearly stated – SECTION 2.  Each verse is numbered one after another and every line begins with a capital letter.

For example, verse forty-one marks the beginning of SECTION 2.  It is clearly stated SECTION 2 just before verse forty-one.  Each line of the verse begins with a capital letter. The two sections found in this surah are :

i)       Verses one to forty

ii)     Verses forty-one to fifty

Each of the two sections of this surah was examined closely to detect the linguistic features that were present through a stylistic analysis.  A variety of different linguistic features were found.  Some examples of linguistic features found in this surah are as follows:

Verses sixteen to eighteen describe Allah’s law which is timeless and  universal-unchanging. Allah’s law is that sin and corruption prepares its own destruction.  Verse sixteen tells one of the sinners of the past who Allah had destroyed.  Verse sixteen is in the past tense. Verse seventeen tells one of the sinners of the future who Allah will destroy.  Verse seventeen is in the future tense. Verse eighteen tells one of the sinners of today who are also destroyed by Allah.  Verse eighteen is in the present tense which is timeless and universal. In the three verses, “We” is used to refer to Allah. Verse nineteen is a warning to the disbelievers.  This warning is repeated for the second time in this verse and it is repeated ten times in the whole surah which defines the importance of its message. For the seventy-seventh surah, Al-Mursalat, taken from the translated version by Abdullah Yusuf Ali, the whole surah is arranged in 2 sections: a)verses 1-40 and b)verses 41-50. Each section is analysed separately.

With regard to language and style variation of the first section (verses1-40), the language appears to be Classical English, adult, religious-class, educated language. The word “ye” instead of you gives the Classical English effect. For example, in verse seven ‘ye’ is used.

The medium is  written language but contains the speeches of Allah to the disbelievers. For example, in verses twenty-nine to thirty-three, there are representations of speech activity.

The tenor is formal. For example, verses twenty to twenty-two carries the description of conception, pregnancy and birth all described in the most polite language.

The domain is the language of instruction to believe in Allah and the Day of Judgement. For example, in verses fifteen, nineteen, twenty-four, twenty-eight, thirty-four, thirty-seven and forty. In verse thirty-six, the domain is language of the law with the use of the word “pleas”.

There is accessibility in the description of the sparks of the Hellfire-”Sparks as huge as Forts” and “A string of yellow camels marching swiftly”. Readers are familiar with the words like forts and camels to provide a vivid picture, in verses thirty-two and thirty-three.

With regard to language and style variation of the second section (verses 41-50), the language is Classical English, adult, religious-class, educated language.The word “ye” instead of you gives that Classical English effect. For example, in verse forty-three, “ye” is used.

The medium is written but contains the speech of Allah to the disbelievers. For example, in verse forty-eight when Allah commanded them to prostrate but they do not.

 The tenor is formal except for verse forty-eight, when the disbelievers disobeyed Allah by not prostrating before Allah. This disobedience makes the tenor impolite, informal.

In verse forty-eight, there is an order or command, a slightly different form of language of instruction. The domain is the language of instruction to believe in Allah and the Day of Judgement with the repetitions of the same warning ten times throughout the surah. For example, in verses forty-five, forty-seven and forty-nine.

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