21
borrowing may take place at the same time. Example: ‘National Bank’ is translated into ‘Bank Nasional’ adding word ‘Bank’.
j. Subtraction, this means the decrease of the SL text, example:
‘automobile’ is translated into ‘mobil’. The subtracting word ‘auto’.
k. Expanded, this means expand of the TL text, example: ‘whale’ is translated into ‘ikan paus’.
E. Translation of the Qur’an
1. The Definition of the Qur’an The Qur’an was revealed to the messenger Muhammad S.A.W in Arabic
language. This phenomenon was a social necessity for the felicity of the message and the mission of Islam. Since then, Arabic language became an integral part of
the essence of Islam, especially for conversation in the conveyance of his message. The mission of our messenger S.A.W was for the entire humanity. The
Qur’an had proclaimed it: “Say: O Men I am sent unto you all, as the Apostle of Allah, to whom belongeth the dominion of the heavens and the earth, there is no
god but He: it is He that giveth both life and death. So believe in Allah and His words: follows him, that so ye may be guided” 7:158 “We have not sent thee
but as a universal Messenger to men giving them glad tidings, and warning them against sin but most men understand not” 34:28
The nucleus of an Islamic state was developed in the Arabian Peninsula. Undoubtedly, the language was revived and animated with the life of the ummah.
The development of an Islamic state was in a direction of revitalizing and revivifying the language of the Arabs. The Qur’an is the revelation of Islam. Islam
is the recognized and the promised religion of Allah S.W.T. The knowledge of Islamic principles and foundations will only be accomplished if the Qur’an is
understood in its original language in which it was revealed. Meanwhile, over the years, Islam was opened to new territories which embraced other foreign
languages. Islam was introduced to new communities that accepted Islam whole
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heartedly. It became necessary to each and everyone to it in a language inwardly and outwardly, so that Man will be able to establish and perform its required
obligations. At this point, the need was not felt for the translation of the Qur’an.
2. Meaning of the Term Tarjumah The word tarjumah is defined and discussed as follows
32
: •
Firstly, al-tarjumah-al-harfiyyah which refers to literal or word by word translation: it further refers to the transfer of words from the
language whereby, the organization of the word should be in conformity with the other, and as such the arrangement must be in
concordance with other.
33
• Secondly, al-tarjumah al-tafsiriyyah or al-ma’nawiyyah which
means explanatory or illustrative translation. It further refers to an explanation of the meaning of the word in other languages without
confining to arrangement of the original words or consideration of its organization.
34
Two terms are used in the Qur’an while referring to exegesis or commentary. They are tafsir and ta’wil.
Literally, tafsir means, clarification, explanation, and illustration.
35
“And no question do they bring to thee but We reveal to thee the truth and the best
explanation.” Technically, the word tafsir refers to knowledge and comprehensive understanding of the Book of Allah S.W.T revealed to Muhammad S.A.W and an
elucidation of its profound meaning, extraction of its laws, wisdom and maxims.
36
32
Dr. Thameem Ushama, Methodologies of the Qur’anic Exegesis, A.S. Noordeen, 1995, p.113
33
Manna Qattan, Mabahith fi ‘Ulum al-Qur’an, Beirut: Mawassasat al-Risalah, 1983, p.313
34
Amir Abdul Aziz, Dirasat fi ‘Ulim al-Qur’an, Beirut: Dar al Furqon, 1983, p.231
35
Manna Qattan, Mabahith fi ‘Ulum al-Qur’an, Beirut: Mawassasat al-Risalah, 1983, p.323
36
Muhammad Ali Sabuni, Al-Tibyan fi ‘Ulum al-Qur’an, Damascus: Maktabah al-Ghazali, 1401H, p.61
23
It is also stated that it is the knowledge of research on the Qur’an. It is further called exegesis.
Ta’wil refers to the interpretation or reclamation of meanings.
37
That is, a mufassir reverts to a meaning of the verse from various probable meanings.
38
Some Ulama advocate that ta’wil is synonymous with tafsir.
39
It is also mentioned that the first word is ta’wil which mean tadbir, taqdir, and tafsir corresponding to
meditation, contemplation and interpretation:
40
“…Seeking discord and searching for its hidden meanings, but no one knows its hidden meanings except Allah”
3:7. Technically it refers to, among the classical author’s tafsir. It is propounded that tafsir al-Qur’an corresponds to ta’wil al-Qur’an with the same meaning.
41
Nevertheless, a group of ‘ulama expresses that between tafsir and ta’wil there is an obvious difference and it is very popular among contemporary
commentators and writers.
42
To them, tafsir refers to the external meaning of the verses of the Qur’an, whereas, ta’wil refers to the preponderant of some of the
probable meanings of a verse which bears numerous meanings.
43
3. The benefit of translation of the Qur’an Translation of the Qur’an into international languages has the following
benefit
44
: 1. It primarily benefits non-Muslims in understanding the message of
Islam. They obtain correct picture about Islamic Weltanchaung and ponder over the signs of Allah s.w.t enshrined in the Qur’an.
37
Ibid, p.62
38
Ibid.,
39
Faruq Hamadah, Madkhal ila ‘ulum al-Qur’an wa al-Tafsir, Rabat: Maktabah al-Ma’arif, 1979, p.213
40
Muhammad Ali Hasan, al-Manar fi ‘Ulum al-Qur’an, ‘Amman: Dar al-Arqam, 1983, p.139
41
Ibid.,
42
Ibid.,
43
Ibid.,
44
Dr. Thameem Ushama, Methodologies of the Qur’anic Exegesis, A.S. Noordeen, 1995, p.130
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2. It helps Muslims who do not understand the Arabic languages in comprehending the meanings of the Qur’an.
3. It helps to present the universal message of Islam to all section of humanity.
According to Muhammad ‘Ali al-Sabuni, translation of the meaning of the Qur’an is not only permissible but viewed as a necessity and obligation upon
Muslims. Prohibition of translation would jeopradise da’wah activities both among the Muslim and non-Muslims alike.
4. Pre-requisites for translation of the Qur’an The following pre-requisites must be fulfilled for translation whether it is
literal or thematic.
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a. That a translator should be proficient in both the languages, the language of origin and the language of translation.
b. That should be completely familiar and conversant with the styles and characteristics of the languages which he likes to translate it.
c. That the version of the translation should be authentic in as much as possible to be in the right place of origin.
d. To perfect the translation with all meanings of the origin and its goals in complete keeping, as it is conditioned for translation.
Moreover, these conditions have two subsidiary conditions: 1 Firstly, existence of complete singular words in the
language of translation equivalent to singular word which are found in the language of origin.
2 Secondly, resemblance of two languages in the hidden pronouns and connections which tie the sentence for
compilation of the construction.
45
Dr. Thameem Ushama, Methodologies of the Qur’anic Exegesis, A.S. Noordeen, 1995, p. 131
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CHAPTER III RESEARCH FINDINGS
A. Data Description
In this description of the data, the writer discusses the selected data that used by Muhsin Khan and Quraish Shihab in surah adh-Dhuha. After collecting
the data, the writer tabulates the data through the following table:
Table 1 Table of Data Description
No verse
English Version by Muhsin Khan
Indonesian Version by Quraish Shihab
1 By the forenoon after
sun-rise; Demi adh-Dhuha
2 And by the night when it
is still or darkens; Dan malam apabila
bening 3
Your Lord O Muhammad Peace be upon him has
neither forsaken you nor hated you.
Tuhanmu tidaklah meninggalkanmu dan
tiada pula Dia membenci
4 And indeed the Hereafter
is better for you than the present life of this
world. Dan sungguh akhirat
lebih baik bagimu dari permulaan
5 And verily, your Lord will
give you all i.e. good so that you shall be well-
pleased. Dan kelak Tuhanmu
pasti memberimu sampai engkau puas
