Trust and discipline: Adolescents’ institutional and teacher trust predict classroom behavioural engagement following teacher discipline. Parental use of and attitude towards corporal punishment in Dessie, Ethiopia (Doctoral dissertation). Page(s): 01-07 Date of Publication: 05 July 2021 The study therefore submits that to effectively resolve indiscipline problems in schools, the Ministry of Education and the Ghana Education Service must involve relevant stakeholders such as head teachers, teachers, students and parents on alternative disciplinary measures that can effectively deal with indiscipline acts in schools. Again, the study ascertained that teachers have a negative attitude unlike students who showed a positive attitude towards the ban of corporal punishment. Also, the study found that there are lots of negative consequences such as vandalism and cheating in exams due to the ban of corporal punishment in schools. The study established that the ban of corporal punishment in senior high schools in Ghana has fueled indiscipline acts among students.
A sample of 975 students, assistant headmasters (domestic), teachers and guidance and counselling coordinators was arrived via mixed sampling techniques. The target population was 5089 comprising eight schools in the Sekyere South and Sekyere Central Districts in the Ashanti region of Ghana. The study adopted descriptive survey design. This indeed has ignited the need to explore how the ban of corporal punishment has fueled indiscipline among students. This has become a major source of worry to key stakeholders in education including school heads, school administrators, teachers, parents and even some students. However, upon its implementation, there has been an upsurge of students’ unrest in first and second cycle schools in the country. To institutionalize child rights, Ghana through the Ghana Education Service and the Ministry of Education enacted legislations which prohibited the use of corporal punishment in all first and second cycle institutions. We do not blame an artist who tries to catch in his picture something of the glorious light of a spring landscape.Ghana is a signatory to all International and Regional Conventions and Declarations which protect the child from abuse, meanness and callous treatments. Greatly daring, I have made that attempt. His rendering is “almost literal”: it can hardly be expected that it can give an adequate idea of a Book which (in his own words) can be described as “that inimitable symphony the very sounds of which move men to tears and ecstasy.” Perhaps the attempt to catch something of that symphony in another language is impossible. But he has added very few notes to elucidate the Text. He is an English Muslim, a literary man of standing, and an Arabic scholar. Marmaduke Pickthall’s translation was published in 1930. In many cases the Arabic words and phrases are so pregnant of meaning that a Translator would be in despair unless he were allowed to explain all that he understands by them.
Holy quran abdullah yusuf ali citation turabian full#
I think such notes are necessary for a full understanding of the Text. He has provided fairly full summaries of the Sūras, section by section, but he has practically no notes to his Text. Hafiz Gulām Sarwar’s translation (published in 1930 or 1929) deserves to be better known than it is. But they have been published without the Arabic Text. There are two other Muslim translations of great merit. But the English of the Text is decidedly weak, and is not likely to appeal to those who know no Arabic. It is a scholarly work, and is equipped with adequate explanatory matter in the notes and the Preface, and a fairly full Index. Its Lahore Anjuman has published Maulvi Muhammad ‘Alī’s translation (first edition in 1917), which has passed through more than one edition. Its Qādiyān Anjuman published a version of the first Sīpāra in 1915. The Ahmadīya Sect has also been active in the field. My dear friend, the late Nawwāb ‘Imād-ul-Mulk Saiyid Husain Bilgrāmī of Hyderabad, Deccan, translated a portion, but he did not live to complete his work. Mīrzā Hairat of Delhi also published a translation, (Delhi 1919): the Commentary which he intended to publish in a separate volume of Introduction was, as far as I know, never published.
Muhammad ‘Abdul Hakim Khān, of Patiala, 1905. In the notes to this copy of the Quran’s translation, Abdullah Yusuf Ali writes, “The first Muslim to undertake an English translation was Dr.
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