ABDULLAH YUSUF ALI
A Thesis
Submitted to Letters and Humanities
Faculty in partial Fulfillment of Requirements for Strata One Degree
RIFQI PANDEGA PRATAMA NIM. 206026004296
ENGLISH LETTERS DEPARTMENT
LETTERS AND HUMANITIES FACULTY
STATE ISLAMIC UNIVERSITY OF SYARIF HIDAYATULLAH
JAKARTA
i
Letters and Humanities Faculty, State Islamic University, “Syarif Hidayatullah”, Jakarta 2011.
The aim of this research is to find out the verses that shift contains in Al-Qur’an by Abdullah Yusuf Ali translation. He made some notes to find the differences of shifts. Then he made a conclusion that in Arabic language is needs third persons which called plural, but different in English just needs two persons are called plural. Because the transposition can changing the grammatical process into a simple sentence of textual material in source language text (Arabic text) by equivalents textually material into another language (English text). But he made same information, not the same words.
my knowledge and belief, it contains no material previously published or written by another person nor material which to a substantial extent has been accepted for the award of any other institute of degree or diploma of the university or other institute of higher learning, except where due acknowledgment has been made in the text.
Jakarta, 16 July, 2011
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Allah the Lord of the World that has blessed the writer in completing the paper in English Department Faculty of Humanities State Islamic University of Syarif Hidayatullah Jakarta. Peace and Blessing be upon the prophet Muhammad, his Family, his companions and his followers.
In writing this paper the writer owe much to Dr. Frans Sayogie M.Pd as him advisor who had given him the guidance in how to make the paper as well as valuable advice during developing the topic chosen and accomplishing this project.
The writer absolutely realizes that this paper would not finish without help from some people around her either material or spiritual. Therefore, he would like to express him sincere gratitude to these who gave a valuable advice, guidance to finish this paper.
The writer would like to say gratitude to the following persons:
1. His beloved Parents, Father and Mother who always give fund and motivation to finish his paper. And his little Brothers, Sisters, Cousins and others Family, who always help him finding books at library or bookstore, to type the paper and support him to finish the paper sonly.
2. Dr. Frans Sayogie M.Pd, as the Advisor who has been advised him to finish his paper.
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like to accept any constructive critics, and suggestion and advice to make this paper better.
6. His beloved girl who always Support him until finished this paper.
7. All friends and all environments that are always give him inspiration until finishing this paper.
Jakarta, July 15 2011
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LEGALIZATION ……… iii
DECLARATION ………. iv
ACKNOWLEDGEMENTS ……… v
TABLE OF CONTENTS ………. vii
CHAPTER I INTRODUCTION ………... 1
A Background of Study……….. 1
B Focus of Study ……… 6
C Research Question ……….. 6
D Significance of the Study……… 7
E Research Methodology ………... 7
a. Purpose of the research ………... 7
b. Methods of Data Collection ……… 7
c. Data Analysis ……….. 8
d. Objective the Research ……... 8
e. Place and Time ………... 8
CHAPTER II THEORETICAL FRAMEWORK …….… 9
A Definition of Translation ……… 9
B Definition of Shift ………... 12
viii
A Data Description ………..…….. 20 B Research Findings ………. 32
CHAPTER IV CONCLUSIONS AND SUGGESTIONS…... 34
A Conclusions………. 34
B Suggestions………..… 36
BIBLIOGRAPHY
CHAPTER 1
INTRODUCTION
A. Background of the study
Entering the 21st century which is commonly known as the century of information, humans are faced with various, rapid and actual information. Furthermore, almost the entire world feels the same. It means the relationships between humanism not hindered by distance and time. Everything can be done by quick and clear information.
Communication between human in different characters, languages and traditions will bring new problems for human survival. A country which information and technology has been developed will take an advantage, but for the developing countries such as Indonesia, will be in a disadvantageous position. This condition becomes an obstacle that has to overcome. It cannot be denied that the developed countries have taken a lead in technology innovations.
“On the other hand, the developing countries such as India, Malaysia, Laos
and especially Indonesia are preoccupied with the problems of developing the nation itself. Hence, it is undeniable that the developing countries seem inadequate to build human capabilities to face the information century”.1 The main factor that remains is lack of scientific books, whilst a limited capability to a
1
FransSayogie, TeoridanPraktekPenerjemahanBahasaInggriskedalamBahasa Indonesia, (Tangerang: PustakaAnak Negeri,2009), p.2.
foreign language, especially English, has become a problem in absorbing the science itself. Therefore, the government needs to take appropriate actions such as providing public libraries with high quality books.
In Indonesia, “English has taken an important role because science and technology articles, books, journals are mainly written in English. Therefore, appropriate action has to be taken in order to enable the people to catch up with knowledge improvement which is mainly written in English”.2 And Muhammad
Farkhan also adds the opinion that “Indonesian Government gives top priority
about English to be learned and developed as foreign Language”.3
This situation becomes a challenging factor for the scientists and the people. But, in fact many of them have less capability in English so that they prefer to read the translation text, instead. As a matter of fact, the result of the translation process is sometimes rigid and potentially creates undesirable shifts or deviations of meaning and understanding from the main ideas.
The phenomenon mentioned above is realistic so that the Indonesian Government is urged to make solutions and appropriate actions. Therefore, we need a good, responsive, reliable and high quality translation results. That means a good translation can only be done by experienced and high quality translators because the translation process involves two different languages, namely source language and target language, which have different rules.
2
Ibid, p.2
3
In this case, “Indonesian Government gives top priority on English as a books, journals and newspapers written in English. The main topic in this case is
to explore knowledge of Al Qur’an which is transcribed in English so that can be
easily understood, because currently there are many Al Qur’an translations written
in English with different results.
Efforts to understand the contents of Al Qur’an through the process of
literal translation is done by peeling and digging meanings of Al Qur’an verses
into English. “However, the result is only a human effort to understand the
contents of Al Qur’an, and is not considered as an effort to duplicate or change the
original text written in Arabic”.5Therefore, Al Qur’an is us
ing the word (lafazd) with variety of styles and meanings. Sometimes it uses the faithful meanings (haqiqi) and sometimes metaphor meanings (majazi).
According to Peter Newmark, “translation is rendering the meaning of text
into another language in the way that the author intended in the text”.6 The
translation result is not the same as actual meaning in Al Qur’an. Translation of Al
Qur’an is a literal translation and could not be followed by translator. A literal
4
Muhammad Farkhan, Op.cit. p. 55
5
Prof. T. M. HasbiAshsiddiqi (alm). Al-qurandanTerjemahannya(Jakarta; Agama,1990), p. 29.
6
translation can not be used as the original meaning of Al Qur’an. In Indonesia, a
number of Al Qur’an translation has been done by scholars of Islam. Until now,
there are several books of Al Qur’an translation which describe Al Qur’an
contents, such as written by Abdullah Yusuf Ali, Muhammad Mushin Khan and
others. This is an attempt to translate Al Qur’an into various styles.
“Various translation models or styles are caused by several factors”.7 (1)
language and structure factors. Al Qur’an itself has a plural meaning, such as
words with double meaning like lafdz musytarak, lafdz muthlaq, lafdz mujmal,
lafdz musykil, lafdz kahfi and others. (2) Ideological Politics factor: political issues
that influences interpretation of Al Qur’an, such as: Mu'tazilahism which introduces a rational interpretation not always appear from intelectual activities. (3) School of thought (madzhab) factor: in Islam, there are two main ideas that deliver considerations in translating Al Qur’an, namely Sunni and Mu’tazilah.
Sunni focused on the spirit of orthodoxy and Mu’tazilah is more rational and
deconstructive. (4) Subjectivity factor which means preassumptions on interpretation type and deliver interpretation characteristic when published. (5) Position factor: the meaning is in Al Qur’an, among the scholars, there are some opinions: (a) meaning in the text, it requires a language approach to find out the meaning, (b) meaning comes from the author, as the book from Allah revealed to
Prophet Muhammad the meaning of Al Qur’an must be returned to Prophet
Muhammad, (c) the meaning is created by human being, (d) some meaning from Allah and some from human being.
7
“ The text of Al-Qur’an is authentic, no changes occur, but the
interpretation of the text always changes according to context, time and space”.8
Therefore, Al Qur’an is always open to be analyzed, perceptioned dan interpreted
by various kind of tools, methods and approaches in order to describe the truth of its contents. Followings are some examples of differences in interpreting Al
Qur’an which derived from different sources:
“Surah: Ad-Duha”.9 By: Muhammad Muhsin Khan Translation
1. By the forenoon (after sun-rise).
2. And by the night when it is still (or darkens)
3. Your Lord (O Muhammad) has neither forsaken you nor hated you.
4. And indeed the Hereafter is better for you than the present (life of this world). 5. And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.
“Surah: Ad-Duha”.10 By: Pickhtall Translation
1. By the morning hours
2. And by the night when it is stillest,
3. Thy Lord hath not forsaken thee nor doth He hate thee,
4. And verily the latter portion will be better for thee than the former, 5. And verily thy Lord will give unto thee so that thou wilt be content.
“Surah: Ad-Duha”.11 By: Abdullah Yusuf Ali Translation
1. By the Glorious Morning Light.
8
Prof. Dr. Umar Shihab, MA, Kontekstualitas Al-Qur’an.(Jakarta; Penamadani, 2004). p. 22
2. And by the Night when it is still.
3. Thy Guardian-Lord hath not forsaken thee, nor is He displeased. 4. And verily the Hereafter will be better for thee than the present.
5. And soon will thy Guardian-Lord give thee (that wherewith) thou shall be well pleased.
There is a method in a translation theory called shift which is described as changing the grammar from the source language to the target language. This procedure is achieved when the translator could not find the meaning in the source language. Based on above explanation, it seems a lot of differences in translating
Al Qur’an are influenced by a cultural and language understanding of Al Qur’an
when translated into English. Thus, we can assume that there are differences in understanding the meaning in translating Al Qur'an into English. To prove this assumption, the author will analyze the shifts in translating Al Qur’an in order to determine which translation is acceptable.
B. Focus of the Study
In order to limit the study, the author will focus on the research of
Al-Qur’an chapter Al-Baqarah verse 49-69 by analyzing existing shift.
C. Research Question
How do the Shifts occur in translating Al-Qur’an, especially chapter Al-Baqarah verse 49-69 by Abdullah Yusuf Ali?
D. Significance of the Study
This research is expected to advance knowledge in the field of shift, especially regarding the forms of translation in the results of the encounter in chapter Al-Baqarah verse 49-69, What is more beneficial to the community life and further development.
E. Research Methodology
a. Purpose of the Research
Based on the research question above, purpose of this research is to identify Abdullah Yusuf Ali translation which had shift form in chapter Al-baqarah verse 49-69.
b. Methods of Data Collection
c. Data Analysis
Having the data collections, the author made a descriptive analysis on the result of Abdullah Yusuf Ali in translating Al-Qur’an, he explored Abdullah Yusuf Ali translation to find some words or phrases which are according to shift as the theory of translation study. Finally, the author made conclusion based on the analysis of data.
d.Objective the Research
In this paper, the author intended to analyze shifts in Al-Qur’an chapter Al-Baqarah verse 49-69 in translating Abdullah Yusuf Ali. The source language is the English translation of Al-Qur’an and the author analyzes if the shifts may occur in translation. In addition, he searches the grammatical changing from SL into TL (Arabic into English Language).
e. Place and Time
The research started from ninth semester of academic year 2010-2011, at the English Letters Department, State Islamic University Syarif Hidayatullah,
Jakarta. The research also conducted at Adab and Humanity Faculty’s library,
CHAPTER II
THE THEORETICAL FRAMEWORK
A. Definition of Translation
Jacobson’s discussion on translation centers on certain key questions of
linguistics, including equivalence between items in SL and TL and the notion of trainability. These are issues, which became central to research in translation in the 1960s and 1070s. “Translating for the process and translation for the
product”.12
Translation is an activity comprising the interpretation of the meaning of a text in one language, the source text and the production of a new, equivalent text in another language the target text, also called the translation.
Traditionally, translation has always been a human activity, although an attempt has made to automate and computerize the translation of natural language
texts. “The goal of translation is to establish a relationship of equivalence between
the source and the target texts (that is to say, that both texts communicate the
same message), while taking into account a number of constraints”.13
These constraints include context, the rules of grammar of the source language, its writing conventions, its idioms and the like.
The translation process, whether it is for translation or interpreting, can be stated simply as Decoding the meaning of the source text and decoding this meaning in the target language. To decode the meaning of a text the translator must first identify its component "translation unit”, that is to say the segments of
12
Basil Hatim and Jeremy Munday, Translation an Advanced resource book, (London; Routledge, 2004), p.7.
13
Http//www.wordiq.com/definition/translation.
the text (which may be a word, a phrase or one or more sentences), to be treated as a cognitive unit.
Behind this seemingly simple procedure lies a complex cognitive operation. To decode the complete meaning of the source text, the translator must consciously and methodically interpret and analyze all its features. This process requires thorough knowledge of the grammar, semantics, syntax, idioms and the like of the source language, as well as the culture of its speakers.
The translator needs the same in-depth knowledge to re-encode the
meaning in the target language. In fact, often translators’ knowledge of the target
language is more important, and needs to be deeper, than their knowledge of the source language. For this reason, most translators translate into a language of which they are native speakers.
In addition, knowledge of the subject matter being discussed is essential. In recent years studies in cognitive linguistics have been able to provide valuable insights into the cognitive process of translation.
Measuring success in translationAs the goal of translation is to establish a relationship of equivalence between the source and the target texts that is to say, both texts communicate the same message while taking into account the various constraints placed on the translator, a successful translation can be judged by two criteria:
subtracting from it, and without intensifying or weakening any part of the meaning.
2. Transparency that is the extent to which the translation appears to a native speaker of the target language to have originally been written in that language, and conforms to the language's grammatical, syntactic and idiomatic conventions.
A translation meeting the first criterion is said to be a "faithful translation" a translation meeting the second criterion is said to be an "idiomatic translation". The criteria used to judge the faithfulness of a translation vary according to the subject, the precision of the original contents, the type, function and use of the text, its literary qualities, and its social or historical context.
The criteria for judging the transparency of a translation would appear more straightforward an unidiomatic translation "sounds" wrong, and in the extreme case of word for word translations generated by many machine translation systems, often result in patent nonsense.
The concepts of fidelity and transparency are looked at differently in recent translation theories. The idea that acceptable translations should be as creative and original as their source text is gaining momentum in some quarters.
B. Definition of Shift
“Shift is a translation procedure involving a change in the grammar from
SL to TL”.14
There are four or shifts as Newmark statement.
a. First Shift
It is an obligatory transposition and automatic, is caused by the grammatical structure of the target language. It offers the translator no choice and must make the equivalence in the TL as text below: (1) English/SL plural to Bahasa Indonesia/TL singular, such as: A pair of glasses; sebuah kacamata. (2) Adjective + Noun in English to Noun + Qualifier in Bahasa Indonesia such as: Beautiful Woman (Modifier + Noun); Wanita (yang) cantik (noun + qualifier). b. Second Shift
It is required, as SL grammatical structure is not in the TL text. Here for instance, always options and they are: (1) In Bahasa Indonesia, the object is not the front of the sentence, but in English, is it the last. For example: We must bring the book; Buku itu harus kita bawa. (2) In Bahasa Indonesia, the adjective is in the front of the sentence, then followed by the subject, but is it not in English
grammatical structure. For example: I’m confused: Bingung saya. And (3) In
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Bahasa Indonesia, the verbal is in front of the sentence, but it is unusual in English, except the imperative sentence, for example: Its usage has been approved; Telah disahkan penggunaannya.
c. The third Shift
It is the one where the literal translation is grammatically possible but may not accord with the natural usage in the TL text, such as: (1) In English, noun or noun phrase becomes verbal in Bahasa Indonesia, for Example: to train intellectual men for the pursuits of an intellectual life; untuk melatih para
intelektual untuk mengejar kehidupan intelektual. Actually the word “pursuit” to
translate in literal translation is “pengejaran”, but it is unnatural usage of formal
into the TL, so it becomes “mengejar”. (2). English Noun Phrase with adjective from verb intransitive become Noun + clause, for example: Thinking person;
Orang yang berfikir, and boring lecture; kuliah yang membosankan.
d. The Fourth Shift
It is the replacement of a lexical gap by grammatical structure. For example: He is very pleasant but his wife very arrogant: into Bahasa Indonesia: ia
sangat baik (sekali) tetapi istrinya sangat sombong. The word sekali is a
replacement of a virtual lexical gap in Bahasa Indonesia by grammatical structure.
C. Shift Procedure
translator using this procedure when a translator did not found the receiver
language structure with different source language structure”.15
For the example: a translator, able to change a compound sentence become a singular sentence, singular form to plural and vice versa or verbal category become a nominal. Because the procedure very important, this is several example which using transposition procedure.
1. Wahuwa Ala kulli Shaiin Aliim:Dan dia mengetahui segala sesuatu (Al-An'am:
102)
2. La yattakhidil mu'minunal kafiriina Auliya A min dunil mu'miniina: Janganlah
orang-orang mu’min mengambil orang-orang kafir menjadi wali dengan
meninggalkan orang-orang mu’min. (Al 'Imran: 28)
3. Innallaha kana alaikum rokiiba: Sesungguhnya Allah selalu menjaga dan
mengawasi kamu (An-nisa ': 1)
4. Wa atul yatamaa amwal lahum: Dan berikanlah kepada anak-anak yatim (yang
sudah Baligh) harta mereka (An-nisa ': 2)
5. Wa atu nisa'a shadaqutihinna nahlah: Berikanlah maskawin (mahar) kepada
wanita (yang kamu nikahi) sebagai pemberian penuh kerelaan (An-nisa ': 4)
In the example above shows that the translators apply the translation procedures are called shift. Between the sentences change a source language from noun to verb category. In (1) and (3), word 'alim and Raqib translated become
mengetahui and menjaga and mengawasi. Translation changing to reflect source
language in plural form in (2), (4) and become singular form (5), in word Auliya ',
15
amwal and shadaqutihinna which shifting into wali, harta and mas kawin is singular.
In structural aspect, a translator also shifted sentence pattern source language to target language in example (2) and Preposition phrase min duni shifted to verbal phrase dengan meninggalkan. How the above done to restructure the source language into the target language in accordance with the norms prevailing recipient readers understand easily.
Conversely, if we do not use that way, it appears an odd translation so it is not known by the reader or recipient language. All this is done to translate the meaning of the source texts as accurately as possible, and to produce translations that have a high level of understanding.
D. Processing data and Analysis
Once data are obtained they need to be organized and processed in some
fashion before an analysis can be undertaken. “Processing data for analysis is a
good way to become familiar with what you have. It is always good for analyst to take part in collection, transcription, coding and identification of the bilingual
phenomena to be studied”.16
It is helpful to have an easy and systematic way to access this information. An analysis brings in the theoretical framework and concepts that have guided the project to accounts for the findings. This is the point
at which the uniqueness of one’s data can be highlighted.
16
For the discourse analyst, the purpose of the research is not to get behind the discourse, to find out what people really when they say this or that, or to discover the reality behind the discourse. On the contrary, the analyst has to work with what has actually been said or written, exploring patterns in and across the statements and identifying the social consequences of different discursive of
representation of reality. “The difficulty is that is precisely the common sense
understandings that are to be investigated. Analysis focuses on how some
statements are accepted as true or naturalized and others are not”.17
E. Translation Difficulty
“The persecution avidly translating and retranslating Classical Greek and
Romans author is in important link in the chain of the development capitalism and
the decline of feudalism”.18
Attempts to located stages of cultural development within strict temporal boundaries contradict that dynamism. Bible translation remained a key issue the seventeenth century and problems intensified with the growth of the concepts of national cultures and the coming of the Reformation. In the sixteenth century the history of bible translation acquired new dimensions with the advent of printing.
The Renaissance Bible Translators perceived both fluidity and intelligibility in the TL text as important criteria, but were equally concerned with the transmission of a literally accurate message. Yet because Bible translation was
17
Ibid, p.30.
18
an integral part of the upward shift in the status of vernacular, the question of style was also vital. Luther advised the will be translator to use a vernacular proverb or expression if it fitted in with the New Testament, in other words to add the wealth of imagery in the SL text by drawing on the vernacular tradition too.
I shall discuss the operation of this process model by referring to the situation in the Arab World. The academic language background in the Arab World reveals a not untypical sociolinguistics setting in which the main regional languages. Arabic coexists with one or two imported and excolonial international Languages. “Arabic itself has several varieties, from pure colloquial subregional from to the traditional literary and religious language of classical Arabic”.19 One researcher might, for instance, have decided to write his or her research in Arabic but has recently recognized that additionally an abstract in English needs to be provided. The conventional view of translation supposes an active original and passive translation, creation followed by a passive act of transmission. But what if writing and translation are understood as interdependent, each bound to the other in the recognition that representation is always an active process, that the original is also at a distance from its originating intention, that there is never a total presence of the speaking subject in discourse.
The poverty of our conventional understanding of fidelity lies in its reliance on numerous sets of rigid binary oppositions which reciprocally validate
one another. “Translation is considered to be an act of reproduction, through
19
which the meaning of a text is transferred from one language to another”.20 Each polar element in the translating process is construed as an absolute, and meaning is transposed from one pole to the other.
But the fixity implied in the oppositions between languages, between original or copy, authors or translator, and by analogy, male or female, cannot be absolute; these terms are rather to be placed on a continuum where each can be considered in relative terms. Attention must shift to those areas of identity where the intermediate comes into play. Equivalence in translation, as contemporary translations theory emphasizes, cannot be one to one preposition. The process of translation must be seen as a fluid production of meaning, similar to other kinds of writing. The hierarchy of writing roles, like gender identities, is increasingly to be recognized as mobile and per formative.
Translating is an act of interpretation. Religious authorities have always recognized this fact and that is why each major religious denomination has its own approved translation of the Bible. Certain translations have been decisive in redirecting the meaning of the Bible at pivotal moments in history. The aim of conversion which motivates evangelistic translations undertaken by missionaries around the globe is clearly stated; these translations based on the idea that the Bible translations are (target centered) that is focused parameters of understanding of the readership.
The question of whether particular words are untranslatable is often debated, with lists being produced from time to time. These lists often include a
20
Portuguese word (also used in Spanish) as an example of a hard word to translate. It translates quite neatly as "sorrowful longing", but has some nuances that are hard to include in a translation; for instance, it is a positive-valued concept, a
subtlety which is not clear in this basic translation. “Some words are only hard to
translate if one wishes to remain in the same grammatical category”.21
Cultural aspects can render translation problematic. Consider the example of a word like "bread". At first glance, it is a very simple word, referring in everyday use to just one thing, with obvious translations into other languages. But ask people from England, France and China to describe or draw "bread", and you will achieve quite different results. They will be envisioning completely different things.
The problem often lies in failure to distinguish between translation and glossing. Glossing is what a glossary does: give a short (usually one-word) equivalent for each term. Translation, as explained above, is decoding meaning and intent at the text level (not the word level or even sentence level) and then re-encoding them in a target language.
Indeed, one of the main rules in translation is to "keep the context", but is not the language of the document itself the heart of the context that should be kept. Another serious problem of translation is that translating can be described as writing what you have read in another language. Yet how can one expect that the translator perfectly understands the original author, while this is the translator's job. It is the author who is praised for the work, Could translation even be seen as
"legal plagiarism “Translations can be quite different from the original.
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CHAPTER III RESEACRH FINDINGS
A. Data Description
Shift is a translation procedure involving a change in the grammar from the source language text to the target language text. The author takes four shifts as the shift procedure to analyze the result of Al-Qur’an Chapter Al-Baqarah verse 49-69 in translating Abdullah Yusuf Ali.
In this paper, the author gets the source language text from Al-Qur’an chapter Al-Baqarah verse 49-69 as the Arabic informative text. He does abbreviation such as SL text (source language) in Arabic language, TL text (target language) from Abdullah Yusuf Ali Translation. Then, he analyzes the result of shift in translating Abdullah Yusuf Ali, namely;
SL text:
TL text: And remember, we delivered you from the people of Pharaoh. They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord.
SL text:
TL text: And remember we divided the sea for you and saved you and drowned Pharaoh's people within your very sight.
SL text:
TL text: And remember we appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong. SL text:
TL text: Even then we did forgive you; there was a chance for you to be grateful.
TL text: And remember we gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright.
SL text:
TL text: And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned towards you (in forgiveness): For He is oft- Returning, Most Merciful.
SL text:
TL text: And remember ye said: "O Moses! We shall never believe in thee until we see Allah manifestly," but ye were dazed with thunder and lightning even as ye looked on.
TL text: Then we raised you up after your death: Ye had the chance to be grateful.
SL text:
TL text: And we gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you:" (But they rebelled); to us they did no harm, but they harmed their own souls.
SL text:
SL text:
TL text: But the transgressors changed the word from that which had been given them; so we sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly.
SL text:
TL text: And remember Moses prayed for water for his people; we said: "Strike the rock with thy staff." Then gush forth there from twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and down neither evil nor mischief on the (face of the) earth.
TL text: And remember ye said: "O Moses! We cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth growth, its pot herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go you down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing.
TL text: Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians, any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.
SL text:
TL text: And remember we took your covenant and we rise above you (The towering height) of Mount (Sinai): (Saying): "Hold firmly to what we have given you and bring (ever) to remembrance what is therein: Perchance you may fear Allah.
SL text:
SL text:
TL text: And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be you apes, despised and rejected.
SL text:
TL text: So we made it an example to their own time and to their posterity and a lesson to those who fear Allah.
SL text:
SL text:
TL text: They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!
SL text:
SL text: They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!
B. Research Findings:
The author found the structural changing in the source language into the target language.
1. A shift is a translation procedure involving a change in the grammar from SL to TL. First type is changing from plural to singular.
Example:
Arabic English
Allah : We (2:49)
Najjaynakum : Delivered you (2:49)
Faanjaynaakum : And saved you (2:50)
Arabic English
Fa-akhadzatkumu : but ye were dazed (2:55)
Ba’atsnaakum : We raise you up (2:56)
Raaqnaakum : We have provided for you (2:57)
b. Adjective + noun + give a characteristic Example:
Arabic : miitsaaqakum warafa’naa fawqakumu alththuura
English : your covenant and we raise above you (the towering
height) of mount (Sinai)
a. Adjective in English be in front of followed the subject is there is no in the
English : You have indeed wronged yourselves Arabic : innakum zhalamtum anfusakum (2:54) English : We shall never believe in thee
Arabic : lan nu’ mina laka (2:55)
English : we cannot endure one kind of food (always) Arabic : lan nashbira ‘alaa tha’aamin wahidin (2:61) English : Moses said to his people
Arabic : qaala muusaa liqawmihi (2:67)
c. The Placement of verbs in front of English, but there is not prevalent in Arabic grammatical structure.
Example:
English : they set you hard tasks and punishments
English : Then he turned towards you (in forgiveness) Arabic : fataaba alaykum (2:54)
English : The wrath of Allah Arabic : bi-aayaati allaahi (2:61)
English : (Allah) save me being an ignorant (fool)
Arabic : a’uudzubiallahi an akuuna minal jaahiliina (2:67)
3. The third type of shift is the one where literal translation is grammatically possible but can not accord use naturally in the TL.
a. Noun or noun phrases in source language into a verb in target language Example:
Arabic : La’allakum tahtaduuna
English : there was a chance for you to be guided a right (2:53) Arabic : atastabdiluuna alladzi huwa adnaa bialladzii huwa khayrun English : will ye exchange the better for the worse? (2:61)
Arabic : innahaa baqaratun shafraau faaqi’un lawnuhaa tasurru alnnaazhiriina
English : A fawn-coloured heifer, pure and rich in tone, the admiration of beholders. (2:69)
b. Noun phrase with adjective or verbs intransitive in source language become a noun clause in target language.
Example:
Arabic : Innahu huwa alttawwaabu alrahimu
Arabic : faqulnaa idhrib bi’ashaasa alhajara fainfajarat minhu itsnataa asyrata aynan
English : Strike the rock with thy staff, then gushed forth there from twelve springs. (2:60)
Arabic : ihbithuu mishran fa-inna lakum maa sa-altum
English : go ye down to any town, and ye shall find what ye want. (2:60) 4. Fourth type of shift is the replacement of a virtual lexical gap by a grammatical structure.
Example:
Arabic : fatuubu ilaa baariikum, fauuqtulu anfusakum
English : so turn (in repentance) to your makes, and stay your selves (the wrong-doers) (2:54)
Arabic : afawnaa ankum min ba’di dzalika la’allakum tasykuruuna
English : we did forgive you; there was a chance for you to be grateful (2:52)
Arabic : waquuluu hiththhatun naghfir lakum khathaayaakum wasanaziidu almuhsiniina
English : and we shall forgive you your faults and increase (the portion of) those who do good. (2:58)
Arabic : kuluu waisrabuu min rizqi allaahi walaa ta’tsaw fii alardhi mufsidiina
Arabic : inna alladziina aamanuu waalladziina haaduu waalnnashaaraa English : those who believe (in the Qur’an), and those who follow the
CHAPTER IV
CONCLUSIONS AND SUGGESTIONS
A. Conclusions
The revelations Muhammad (p.b.u.h.) received were passed on mainly orally for 43 years from 610 AD until 653 AD. At that time the Quran was officially written under the command of Othman. During the first 22 years of this period the prophet of Islam was still alive. In case of doubt his followers could
have consulted him immediately. The Qur’an text is so many of meaning, emotive
and cultural key expression that are lacking in the TL. It is not easy to find a parallel English expression because the two languages are diverse linguistically and culturally.
The Qur’an distinctive sociolinguistics contains is therefore, serious
impediments to comprehension. The translator’s creativity is tied to the SL
linguistic and cultural norms. Paraphrase, through domestication, shift or dynamic
equivalence, may be the solution, but it robs the Qur’an text of its distinctive
religious character.
Every language has a rule. English and Arabic are two different languages that have different rules. Of course, the rule at one particular language will not have an effect to the other language certainly, for example, Indonesian which
doesn’t having the tense form. Translation always depart from understanding of
meaning word, later was continued by the accommodation to the context.
The translator may do some modifications to get an accurate meaning and similar expression in TL, or it is found the dissimilarities between understanding information of the SL and TL. Thus, it is not wrong if the shifts are extremely required. For example, the translator could give an equivalent for word another word class because there is no suitable word class in TL. The shifts in translation actually can be concluded into two parts, named a translation shifts in grammatical field and shifts in a semantic field.
B. Suggestions
After finishing this analysis, the author realizes that the translation research is difficult to do, especially in analyzing the Arabic language into the English language in the Qur’an. The author gets a lot of differences in shift or changing grammatical especially in chapter Al-Baqarah.
In this research, the author suggests the readers, who are interested in
translation research especially in Arabic and English Qur’an translation, not only
mastering the translation theories but also understanding the Arabic’s and
English’s text as a source and target language until they can apply the translation
strategies and meaning in his research.
Basil Hatim and Jeremy Munday. Translation an Advanced resource book. London; Routledge, 2004.
Bassnett Susan. Translation Studies. New York; Routledge, 1991.
Frans Sayogie. Teori dan Praktek Penerjemahan Bahasa Inggris ke dalam Bahasa
Indonesia. Tangerang; Pustaka Anak Negeri, 2009.
John M Swales, English in Academic and research Setting. London; Cambridge
Muhammad Farkhan. Proposal penelitian Bahasa dan Sastra. Penerbit Cella: Jakarta, 2007.
M. Imdadun Rahmat. Menafsir Kalam Tuhan. Jakarta; Lembaga Kajian dan Pengembangan Sumberdaya Manusia LAKPESDAM dan The Asia Foundation TAF, 2004.
Peter Newmark. A Textbook of Translation. London: Prentice Hall, 1988.
Prof. Dr. Umar Shihab, MA. Kontekstualitas Al-Qur’an. Jakarta; Penamadani 2004. Prof. T. M. Hasbi Ashsiddiqi, dkk. Al-quran dan Terjemahannya. Jakarta;
Departemen Agama, 1990.
Sherry Simon. Cultural Identity and the Politics of Transmission. London; Routledge, 1991.
Syihabuddin. Teori Penerjemahan Bahasa Arab ke Bahasa Indonesia. Bandung; Proyek Peningkatan dan Penelitian Pendidikan Tinggi, 2002.
Http//www.wordiq.com/definition/translation.
TL text: And remember, we delivered you from the people of Pharaoh. They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord. SL text:
TL text: And remember we divided the sea for you and saved you and drowned Pharaoh's people within your very sight.
SL text:
TL text: Even then we did forgive you; there was a chance for you to be grateful.
SL text:
TL text: And remember we gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright.
SL text:
TL text: And remember ye said: "O Moses! We shall never believe in thee until we see Allah manifestly," but ye were dazed with thunder and lightning even as ye looked on.
SL text:
TL text: Then we raised you up after your death: Ye had the chance to be
souls. SL text:
TL text: And remember we said: "Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility, in posture and in words, and we shall forgive you your faults and increase (the portion of) those who do good.
SL text:
TL text: But the transgressors changed the word from that which had been given them; so we sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly.
TL text: And remember Moses prayed for water for his people; we said: "Strike the rock with thy staff." Then gush forth there from twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and down neither evil nor mischief on the (face of the) earth.
earth growth, its pot herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go you down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing.
SL text:
TL text: And remember we took your covenant and we rise above you (The towering height) of Mount (Sinai): (Saying): "Hold firmly to what we have given you and bring (ever) to remembrance what is therein: Perchance you may fear Allah.
SL text:
TL text: But you turned back thereafter. Had it not been for the Grace and Mercy of Allah to you, you had surely been among the lost.
SL text:
TL text: So we made it an example to their own time and to their posterity and a lesson to those who fear Allah.
SL text:
TL text: And remember Moses said to his people: "(Allah) commands that ye sacrifice a heifer." They said: "Makes thou a laughing-stock of us?" He said: "(Allah) save me from being an ignorant (fool)!
SL text:
