2021

Many translation scholars have proposed various approaches when dealing with culture-specific items. It shows that to achieve a good quality and successful translation work, suitable and functional translation approach should be applied by the translator. Borrowing is one of the approaches applied in various texts’ genre such as sacred text which has culture-specific items. It becomes frequently used in translating word with no equivalent in target language. However, it resulted in some of translations which have applied this kind of approach did not supply adequate meaning and fallout the irrelevant text towards readership. The reason is that borrowing approach stands alone without providing compensation strategies. Therefore, this present article investigates the functionality of borrowing approach in translating Qur’an non-existent cultural elements in Malay culture. This study is qualitative, and the data are analysed descriptively using document analysis by adopting Relevance T...

2013

The arrival of Islam in the Malay region has played an important role on the development of intellectual, writing and education among the Malays. Various disciplines of Islamic knowledge has been spread by Malay scholar with the interpretations of Arabic scripts. One of the most important disciplines is the Quranic interpretation that was pioneered by Syaykh Abdul Rauf al-Sinkili (d.1693) from Acheh, Indonesia. The interpretation production continued to spread to Malaysia, Indonesia and Pattani by local scholars. This article will focused on the chronology of the interpretation script writing of the Holy Quran mainly in Malaysia. This is a qualitative research using data gathering method through history and documentation to get the information of the selected scholars and their scripts in Malay language and in Jawi script. Based on the research there are 24 famous Malaysian scholars that has written the interpretations scripts from the 17 century until today. The name like Tok Pulau...

Sciprints, 2016

Musyakalah is one of the Arabic linguistic styles included under the category of majaz. This style is commonly used in Al-Quran. The Indonesian translation of Al-Quran is a case where many of the figures of speech are translated literally, thereby causing serious semantic problems. Thus, the research problem of this is formulated with the following questions: 1) How many musyakalah ayahs are there in Al-Quran?; 2) How are the musyakalah ayahs translated, literally (harfiyya) or interpretatively (tafsiriyya)?; 3) How many ayahs are translated literally and how many are translated interpretatively?; and 4) Which translated musyakalah ayahs have the potential to raise semantic and theological problems? The corpus in this research consists of all musyakalah ayahs in Al-Quran and their translation to Indonesian published by the Department of Religious Affairs of Indonesia. The research adopted a descriptive-semantic method. The findings of this research are: 1) There are only eleven ayah...

Attempts to translate the meaning of the Holy Quran in Malay Archipelago began since the middle of 17th century. However, the translation is not always accurate. This research utilised the use of science-oriented exegesis (tafsir 'ilmi) to help in producing better translation of meaning in Al-Quran. This article analyses two Malay translations of Holy Quran; Tafsir Pimpinan ar-Rahman and Tafsir Quran Karim guided by science-oriented exegesis (tafsir 'ilmi) to find out whether the translation of meaning matches modern scientific facts. The findings reveal that there is limitation in the translation of the meaning for the word adna Al-Ard to " nearest place " , where the word actually has multiple meanings. For the interpretation of the mufassir and modern science fact, the suggested meaning for the word adna Al-Ard is supposed to be " the nearest place with the lowest altitude ". Similarly, the word al-'ankabut was generally translated as a neutral-gender " spider " where it could specifically mean " female spider ". It is hoped that this paper will be useful to translators and Muslim in general in understanding the meaning of the Holy Quran.

Qur'an translation in Indonesia: Scriptural politics in a multilingual state, 2024

Gives an overview of the main features and issues characterising the field of Qur'an translation in modern Indonesia.

Proceedings of the First International Conference on Communication, Language, Literature, and Culture, 2020

The research on the effect of translation techniques on the quality of Muhammad Talib's Surah Yasin translation is scarce. In that regard, this research aims to explore the impact of the translation techniques on the quality of translation in surah Yasin. To collect data, observation and focused grup discussion were conducted. The findings revealed that the translation techniques applied in Muhammad Talib's were amplification (paraphrasing) technique (27.13%), established equivalent (25.99%), explicitation (15.5%), implicitation (12.8%), modulation (8.52%), compensation (3.48%), transposition (2.32%) and discursive creation (1.55%). The finding from the analysis also showed that the translation was of average quality. Hence, this study suggests that the use of amplification translation techniques (paraphrase) in addition to extending the translated text, it might also be used to incorporate the discursive idea of the translator into the translated text. This makes the translated text seems to have a certain translator's ideology.

Jurnal lektur keagamaan, 2023

This article presents a study examining the use of Jawi and Latin scripts in Muhammad Basiuni Imran's Quran tafseer (commentary) in Sambas. The study employed historical research, where the data was collected through literature study. The results of this study suggest that the use of Jawi and Latin script was related to the different backgrounds of reader segmentation as well as Muhammad Basiuni Imran's stance towards Dutch colonialism. In practical terms, Tafsir Tujuh Surah and Ayat as-Siyam, written in Jawi script, were explicitly written for the Malay community in the Sambas Sultanate, who were only able to read Jawi. On the other hand, al-Ibanatoe wal Inshafoe, written in Latin script, was intended for a wider Indonesian audience, who were able to read Latin script. The choice of script also influenced the thematic content of Muhammad Basiuni Imran's Quranic tafseer. The Tafsir Tujuh Surah and Ayat as-Siyam, composed in Jawi script, were primarily characterized by explanations of well-known verses and surahs that are routinely recited during prayers, thereby necessitating their comprehension by the Malay community within the Sambas Sultanate. On the other hand, al-Ibanatoe wal Inshafoe, written in Latin script, predominantly contained explana

SUHUF

The term nafs has a particular position to be studied due to its complexity in semantics. The study focused on three editions of the Indonesian Al-Qur’an translation published by the Ministry of Religious Affairs of Republik Indonesia: 1990, 2002, and 2019 editions. This study aimed to describe the translations of the term nafs and the possibilities of translation changes in the three editions. This study used a qualitative design with the descriptive-analytical method. The data sources are texts of Al-Qur’an in Arabic and texts of three editions of Al-Qur’an translation in Indonesian. The results show the translations of the term nafs have several themes: first, nafs as desire; second, nafs as a group; third, nafs refers to a person or human; fourth, nafs as structure within a human. In each theme, there are variations of diction. We also found changes and consistencies of dictions used in the three editions of the translation.

TANZIL: JURNAL STUDI AL-QUR’AN, 2024

The Holy Quran has been translated into almost every language of the world, and India is also credited for being translated into the majority of its languages-these translations from Muslims and non-Muslims. The legitimacy of the translation of the Quran is widely disputable among Muslim scholars. Though most Muslims do not consider Quran translation to be legal under a theological base, it does aid in conveying the divine message to non-Arabic speakers. The driving force of non-Muslim translations that occurred in the Indian sub-continent is the vision of conveying the message of the Quran and the intelligent discussion within different religions and faiths. The Western oriental translations were criticized for failing to capture the original meaning, while the translations by Indians and Eastern scholars were praised for accurately conveying the text's content and failed to be commonly acknowledged and narrated by the history due to the lack of consistent studies and research. It is a fact that the contribution of non-Muslims to the Quranic study didn't get needed attention by researchers. This Paper aims to study five Quran translations compiled by non-Muslim scholars of the Indian sub-continent, using the Qualitative method. The results of this research show that there is an impact that these translations can make in the social and religious domain in India.

E-Jou English Education and Literature Journal, 2024

When translating a message, a translator needs to identify the most equivalent natur al expression in Target Language (TL). Nevertheless, it is not always feasible to discover the corresponding translation for culturally specific text. The translators frequently need various procedures to accomplish the translation tasks. This study examines the procedures used in translating Islamic terms and the most common procedures used by translators in the book "Reclaim Your Heart and its translation. The researcher employed a qualitative method for collecting descriptive data by explaining the translation procedures provided by Newmark. The data was gathered by analyzing Islamic terms in the source language (SL) and target language (TL) texts, categorizing terms according to the translation procedures used. After analyzing the data, four types of translation procedures were found in thirty-four pieces of data. They are transference, couplet, naturalization, and cultural equivalent. The most common translation procedure used in translating Islamic terms by the translator is transference. The translator maintained the English Islamic terms (SL) in Indonesian text (TL) without some linguistic changes (phonological or morphological). This approach was used for translating proper names, places, verses, the book's title, and the terms used several times in the book.