A Thesis
Submitted to Letters and Humanities Faculty in partial Fulfillment of the Requirement for the Degree of Strata One
RUYANI 108026000008
ENGLISH LETTERS DEPARTMENT LETTERS AND HUMANITIES FACULTY
STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH” JAKARTA
i
Translating Surah Adh-Dhuha.A Thesis. Jakarta: English Letters Department, Letters and Humanities Faculty, State Islamic University, “SyarifHidayatullah”, March 2014.
The aim of this research is to know the translation methods used and meaning equivalence in Qur’an surah Adh-Dhuha from Arabic language into English and Indonesian languages.
In this research, the writer uses qualitative as the method research because the collected data are analyzed qualitatively by comparing the translation results of the two translators, M. Khan and QuraishShihab. The writer reads verse by verse of surah Adh-Dhuha and then makes the table analysis to determine the translation method that used in translating surah Adh-Dhuha. Besides that, he analyzes the meaning equivalence of the source language and target languages.
ii
QURAISH SHIHAB IN TRANSLATING SURAH ADH-DHUHA
A Thesis
Submitted to Letters and Humanities Faculty in partial Fulfillment of the Requirements for the Degree of Strata One
Ruyani 108026000008
Approved by: H. Abdul Hamid, M.Ed
ENGLISH LETTERS DEPARTMENT LETTERS AND HUMANITIES FACULTY
STATEISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH” JAKARTA
iii
NIM : 108026000008
Title : The Translation Methods Used by Muhsin Khan and QuraishShihab in Translating Surah Adh-Dhuha.
The thesis entitled above has been defended before the lettersand Humanities Faculty’s Examination Committee on October 31st, 2014. It has already been accepted as a partial fulfillment of the requirements for the degree of strata one.
Jakarta, October 31st, 2014
Examination Committee
Signature Date
1. Drs. Saefudin, M.Pd.(Chair Person) _________
NIP. 19640710 199303 1 006
2. ElveOktafiyani, M.Hum.(Secretary) _________
NIP. 19781003 200112 2 002
3. Drs. H. Abdul Hamid, M.Ed.(Advisor) _________
4. Moh.Supardi, M.Hum.(Examiner I)
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of 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 degree or diploma of the university or other institute of higher learning, except where due acknowledgment has been made in the text.
Ciputat, March 2014
v
for giving the writer ability and health to finish this paper. Blessing in upon our prophet Muhammad SAW, his descendent and his followers.
This paper presented to the English Letters Department Faculty of Adab and Humanities SyarifHidayatullah, State Islamic University Jakarta as a partial of requirement for the degree of strata one. Foremost, I should like to express my deep gratitude to the kind and knowledgeable supervisor of mine, Dr. H. Abdul Hamid, M.Pd, S.H Throwing light upon the way from the beginning until the end. Whose guidance, patience, support and encouragement from the initial to the final level that enable him to develop and understanding of the subject. Without his guidance, this paper is not completed.
The writer also would like to express the deepest gratitude to those who helped him in finishing this paper, namely:
1. Dr. Abd. Wahid Hasyim, M.Ag, the Dean of Adab and Humanities Faculty.
2. Drs. Saefudin, M.Pd, the Head of English Letters Department and Mrs. Elve Octafiani, M.Hum, the Secretary of English Letters.
3. All of the lecturers in English Letters Department for teaching him many things during his study.
4. All librarians and Academic staff of Adab and Humanities Faculty, State Islamic University.
5. The writer’s lovely parents: Abi Eco and Ummi Ami for giving him spiritual support in this life.
6. KH. Zaemi, the Counselor and Head of DaarulIntidawalMubtadiin.
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translation class that cannot be mentioned one by one.
10.The writer’s friends at Daarut Tafsir Bogor and Daarul Ibtida wal MubtadiinTangerang, that cannot be mentioned one by one, for their help and support.
Jakarta, March 2014
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APPROVEMENT ... ii
LEGALIZATION ... iii
DECLARATION ... iv
ACKNOWLEDGMENT ... v
TABLE OF CONTENT ... vii
LIST OF TABLE ... ix
CHAPTER I INTRODUCTION ... 1
A. Background of the Study ... 1
B. The Focus of Study ... 3
C. Research Question ... 4
D. Significance of the Study ... 4
E. Research Methodology ... 4
1. Objectives of the Research ... 4
2. Method of the Research ... 4
3. The Technique of Data Analysis ... 5
4. Research Instrument ... 5
5. Unit of Analysis ... 5
6. Time and Place ... 5
CHAPTER II THEORETICAL FRAMEWORK ... 6
A. Translation ... 6
1. The Definition of Translation ... 6
B. Translation Method ... 8
1. The Definition of Translation Method ... 8
2. Types of Translation Method ... 9
C. The Translation Equivalence ... 15
1. The Definition of Translation Equivalence ... 15
viii
2. Meaning of the TermTarjumah ... 23
3. The benefit of translation of the qur an ... 25
4. Pre-requisites for translation of the Qur an ... 26
CHAPTER III RESEARCH FINDINGS ... 27
A. Data Description ... 27
B. Data Analysis ... 29
C. Comment ... 39
D. The similarities and the differences of both translations between M. Khan and QuraishShihab in translating surah Adh-Dhuha ... 43
CHAPTER IV CONCLUSION AND SUGGESTION ... 46
A. Conclusion ... 46
B. Suggestion ... 47
BIBLIOGRAPHY ... 49
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Table 2:The Result of Translation Method ... 39
Table 3:Frequency of Translation Method ... 41
1 A. Background of the Study
Every Muslim is certainly has the desire to be able to read and understand the Qur’an in the Arabic language. Because each person does not have the same ability or opportunity to real Qur’an in Arabic, then the Qur’an needs to be translated. That's why the Quran was translated into different kinds of languages in the world. Translation of the Qur'an that is the most widely used in the whole of the world is a translation in English. The translations of the Qur'an can bring a positive value and can give the good contribution for the translator and the readers in the process of understanding the contents of the Qur'an.1
The Qur’an is one of the great miracles of the Prophet Muhammad, because the distance of the Qur'an through his intermediary, the Qur'an has a very important role for the survival of mankind in the world. Imagine, all the human problems of the world can be answered by the Qur'an. So,that’s why the Qur’an is believed as the word of God that becomes the first source of Islamic law before Hadist. Many human problems that developed in the community in recent years, one of the causes identified that there are many people who have started to leave and forget the Qur'an. If this so, then we do not like to recite the Quran. In the Qur'an, there are many verses that contain meaning to solve human problems both in the relation of muamalah or 'ubudiyah, but unfortunately, all these have not been excavated to provide enlightenment to the people. Therefore, in understanding the Qur'an, it is needed a method to translate the Qur'an, in order to the Qur'an can provide a fitting and appropriate answers to the problems that developed in the community. The answer is to have an appropriate and meet with
1
what is needed by the community, so they feel they have very significant and positive impacts on the Islamic religion that known as rahmatanlil 'alamin.2
This imperfection is caused by several things. Firstly that the Qur’an is the words of God in Arabic language form and secondly is the differentiation of rules and structure in the two languages, Arabic and English. In this case, the translator must work hard to get the good translation. Here, the suitable of method of translation is needed.
According to Machali, the translation method is “the way to do translation and the plan in the implementation of the translation”.3 We conclude from the definition that the translation method is more to a means used by the translator in the translation process that appropriates with its purpose, so that the translation method greatly affects the translation. This means that the translation of the text is largely determined by the method of translation used by the interpreter him or herself for the purpose, goals and the will of the translator will affect the translation of the text as a whole.
From the description above, the writer is interested in translating the Qur'an and analyzing its translation result. For examples, the different results of translating the Qur’an in surah Adh-Duha, which is translated by Muhsin Khan and M. Quraish Shihab, as described below:
No. verse Englis Version
By Muhsin Khan
Indonesian Version By M. Quraish Shihab 1 ٰﻰَﺤﱡﻀﻟاَو By the forenoon (after
sun-rise); Demi adh-Dhuha
2
http://ilhammustafa.blogspot.com/2011/05/metode-dan-pendekatan-tafsir-al-qur,an.html. Yusuf Effendi, S.H.I. data diakses pada hari Senin tanggal 30 Mei 2011
3
From these examples, if viewed from the text of the translation is very clear different. In the Arabic-Indonesian Dictionary, the word ٰﻰَﺤﱡﻀﻟاَو has meaning
when the sun rises (rising sun)4.And the characterWau (ﻮ ) in surah Ad-Dhuha is
Wau Qasam. By the forenoon (after sun-rise), translated by Muhsin Khan, the word “Forenoon” has meaning “morning, before afternoon”.5And “Demi adh-Dhuha,” translated byM. Quraish Shihab, “Demi adh-Dhuha”, that’s meantwhich is evident clearly
Here, Muhsin Khan put more effort to produce the contextual meaning of the source text appropriately within the limits of the grammatical structure target text.
Looking at these facts, the writer would need to explore the contextual meaning which is written in the surahAdh-Duha, and the translation methods which are used by M. Muhsin Khan and M. Quraish Shihab
B. The Focus of Study
Based on the background of study, the writer needs to focus on the difference of translation results and the method of translations which are used by Muhammad Khan and Quraish Shihab in translating the Qur’an in Surah Adh-Dhuha.
C. Research Question
Based on the focus of the study, the writer makes the following research questions:
What translation methods are used in translating the Qur’an of Surah Adh-Dhuha by Muhsin Khan and Quraish Shihab?
4
Prof. DR. H. Mahmud Yunus,Kamus Arab Indonesia,(Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h. 226
5
How are the equivalent meanings of the translation results between those two translators?
D. Significance of the Study
This study is expected to have an important contribution for the students who are interested in studying translation, especially for the students of English Letters Department who want to compare and to analyze the translation results and translation methods in the translation of the Qur’an especially in surah Adh-Dhuha.
E.Research Methodology 1. Objectives of the Research
Based on the research questions above, the objective of the study is to know the translation methods that used by M. Khan and Quraish Shihab in translating surah adh-Dhuha and why their translating results are different.
2. Method of the Research
The method of the research that will be used is a “qualitative method” because the collected data are analyzed qualitatively by comparing the translation results of the two translators, M. Khan and Quraish Shihab.
3. The Technique of Data Analysis
The data will be analyzed through “description analysis technique”. In analyzing the data, the writer uses the following steps:
Collecting the needed data from the two translations Comparing the two results of their translation method
4. Research Instrument
The instrument of this study is the writer himself is the subject of study who will read and analyze the data comprehensively.
5. Unit of Analysis
The analysis units of this research are:
• Translation of the Meaning of The Noble Qur’an in the English language by Muhammad Taqi-udin Al-Hilali and Dr. Muhammad Muhsin Khan which published by King Fahd Complex for the printing of Holy Qur’an Madinah, K.S.A, published in November 21, 1404
• Tafsir Al-Misbah: Pesan, Kesan dan Keserasian al-Qur’an by M. Quraish Shihab which published by Penerbit Lentera Hati, Jl. Kertamukti No. 63 Pisangan-Ciputat. Published in 2002.
6. Time and Place
6 A. Translation
1. The Definition of Translation
The translation is an effort to divert messages from one language to another.6 Here are excerpts of some expert opinion on the definition of language translation is a frequent reference actors and observers of the translation.
There are some definitions of translation taken from many sources, such as:
1. Translation consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in term of meaning and secondly in terms of style.7
2. Translation is basically a change of form. When we speak of form of language, we are referring to actual words, phrases, clauses, sentences, paragraph, etc, which are spoken or written…In the translation the form of the source language is replaced by the form of the receptor (target) language.8
3. Translation is the replacement of representation of a text in one language by a representation text in second language.9
4. Translation is the replacement of textual material in one language (source language) by equivalent textual material in another language (target language).10
6
Frans Sayogie,Teori & Praktek Penerjemahan: Bahasa Inggris ke dalam Bahasa Indonesia,
(Tangerang: Pustaka Anak Negri, 2009), p. 7
7
Eugene A. Nida and Charles R. Taber,The Theory and practice of Translation.(Leiden: E.J. Brill, 1969), p. 12.
8
Mildred L. Larson,Meaning Based Translation: A Guide to Cross-Language Equivalent.(Lanham: University of America, 1984), p. 3.
9
Roger T Bell,Translation and Translating Theory and Practice .(London: Longman, 1998), p. 20.
10
5. Translation is rendering in the meaning of a text into another language in the way that the author intended the text.11
6. Translating means the study of lexicon, grammatical structure, communication situation and culture from language to find the equivalent message from the source language to find the equivalent expressed in the target language’s lexicon, structure and culture.12
From the definitions above, it can be concluded that translation is looking for the equivalence of meaning or reproducing the equivalent messages from the source language.
More simply, translating can be defined as transfer a message from the source language into the language of the recipient (target) with the express language of meaning and style.13
The Linguists tried to give their opinion about translation. New Mark gives a definition of translation as “reading the meaning of a text into another language in the way that the author intenced the text”'divert the meaning of a text into other languages according to what is meant by the author. Pinchuk also defines translation as “a process of finding a TL (target language) equivalent for an SL” 'a process of finding the equivalent of a speech-language support from the source into the target language'.14
In translation both source and target languages play an important role, the translator must be dominant. It means that the text that has been produce from one language to others is still going along with the language.
11
Peter Newmark,A Text Book of Translation.(New York: Prentice Hall International, 1988), p. 5.
12
Mildred L.Larson.Penerjemahan Berdasar Makna Pedoman untuk Pemadanan Antar Bahasa ,
(Jakarta: Arcan, 1989), p. 3.
13
A Widyatama,Seni Menerjemahkan,(Yogyakarta: Kanisius, 1989), h. 11
14
B. Translation Method
1. The Definition of Translation Method
The word "method" comes from the Greek"methodos", which means are the way or manner. In English the word was written "method" and the Arabic translated by the TAREKAT and manhaj. While in the Indonesian language, the word means: "an orderly manner and to think carefully to achieve the purpose [in science and so on]; the workings of the collection system to facilitate in progress an activity in order to achieve a specified goal."15
According Machali translation method is a way to do the translation and translation in the implementation plan.16 Regardless of the differences that exist, each expert translation group translation-translation into the type, method or technique. In this case the author adopting the opinion of Newmark (1988) in the grouping method of translation.
Limitations associated with the term translation method (Translation Method), Molina and Albir states that”Translation method refers to the way of a particular translation process that is carried out in terms of the translator’s objective, i’e., a global option that affects the whole texts”. Of these limits can be concluded that the translation method is more likely in a way that is used by the translator in the translation process in accordance with its objectives, such as a global option that affects the entire text translator. So the translation method greatly affects the translation. This means that the translation of the text is largely determined by the method of translation adopted by the translator for the purpose, goals and the will of the translator will affect the translation of the text as a whole. This is reinforced by Newmark in Ordinary opinion stating: "[w] while translation
15
Kamus Besar Bahasa Indonesia, Balai Pustaka, Edisi Ketiga, cet. I, 2001, h. 58 16
Frans Sayogie,Teori dan Praktek penerjemahan Bahasa Inggris ke dalam Bahasa Indonesia,
methods relate to whole texts, translation procedures are used for sentences and the smaller units of language".17
Furthermore Newmark has grouped the following translation methods into two groups. The first four methods more emphasis on the SL (Source Language), the Word-for-word translation, Literal translation, Faithful translation and Semantic translation and four second method is more emphasis on target language, Adaptation, Free translation, Idiomatic translation, and Communicative translation.18
2. Types of Translation method
The method that emphasizes on the source language: a. Word–for-word translation
This is often demonstrated as interlinear translation, with the TL immediatlely below the SL-words. The SL words-order is preserved and the word translated singly by their most common meaning, out of contex. Cultural words are translated literally. The main use of Word –for-word translaion is either to understand the mechanics of the source or to construe a difficult text as a pre translation.
So this method is used in the analysis phase or the early stages of the transfer. This method is usually used for the translation of specific objectives, but not commonly used for the common translation. Unless the structure of English sentences with Indonesian sentence structure
Examples of translation results using the method of translating word for word:
1. “Life is cheap in Indonesia”translated into “Hidup adalah murah di Indonesia.”
17
http://kiflipaputungan.wordpress.com/2010/06/12/metode-penerjemahan-bahasa-ala-newmark/. Rudi Hartono, S.S., M.Pd. data diakses pada tanggal 12 juni.
18
2. “I like that clever student” translated into “Saya menyukai itu pintar pelajar.”
b. Literal translation
The SL gramatical contructions are converted to their nearest TL equivalents, but the lexical word are again translated singly, out of context. As a pre translation process, this indicates the problems to be solved.
Example: “It’s raining cats and dogs” translated into “Hujan anjing dan kucing.”
“It’s raining cats and dogs” should be translated “Hujan lebat” or “Hujan deras”.
c. Faithful translation
A Faithful translation Attemps of reproduce the precise contextual meaning of the original within the constrains of the TL gramatical structures. It transfer cultural words and preserves the degree of grammatical and lexical “abnormality” (deviation from SL norms) in the translation. It attempts to be completely faithful to the intentions and the text realization of the SL writer.
Example: “Ben is too well aware that he is naughty” translated to “Ben menyadari terlalu baik bahwa ia nakal.” It would be better, if the sentence is translated as “Ben sangat sadar bahwa ia nakal.”
d. Semantic translation
Example: “He is a book-worm” translated into “Dia (laki-laki) adalah seorang yang suka sekali membaca.”
The method that emphasizes on the target language: a. Adaptation
This is the “freest” from of translation. It is used mainly for plays (comedies, poetry; the themes, characters, plots) are usually preserved, the SL culture converted to the TL culture and the text rewritten. The deplorable practice of having play or poem literally translated and then rewritten by an established drama poet has produced many poor adaptations, but other adaptations have “resqued”period play.
Here is an example of a song adapted from English into Indonesian (http://anotherfool.wordpress.com):
(Hey Jude-The Beatles, 196)
Tsu Tsa
Hey Jude, don’t make it bad Take a sad song and make it better Remember to let her into your heart
Then you can start to make it better
Kasih, dimanakah Mengapa kau tinggalkan aku
Ingatlah-ingatlah kau padaku Janji setiamu tak kan kulupa
b. Free translation
Soemarno give an example as follows:
No Source Text Target Text
1 The flowers in the garden. Bunga-bunga yang tumbuh di kebun. 2 How They Live on what he
makes?
Bagaimana mereka dapat hidup dengan penghasilannya?
In example number 1 there was a shift is called a shunt up (yard and over), because of the preposition phrase in the garden into clause 'which grows in the garden' (’yang tumbuh di kebun)’. While there was a shift in the number 2 is called the shunt down (thin down), because the clause on what he makes to the phrase 'the income' (dengan penghasilannya).
Here is an example of a free translation which seems very extreme Moentaha expressed by:
No Source Text Target text
1 I Kissed her. Saya telah mencetak sebuah ciuman pada bibirnya yang merah.
Translations of the above seem more radical, though still retaining the content or message. Though the translation could be’Saya telah menciumnya’.
c. Idiomatic translation
Choliludin give some examples of idiomatic translation as follows:
No
Source Text Target Text
1 Salina!, Excuse me, Salina! Salina!, Permisi, Salina! 2 I can relate to that. Aku mengerti maksudnya. 3 You’re cheery mood. Kamu kelihatan ceria.
4 Tell me, I am not in a cage now. Ayo, berilah aku semangat bahwa aku orang bebas.
5 Excuse me? Maaf, apa maksud Anda?
d. Communicative Translation
Communicative translation attempts to render the exact contextual meaning of the original in such a way that both content and language are readily acceptable and comprehensible to the readhership.19
Machali added that this method of observing the principles of communication, that reader pulpit and translation purposes. Examples of this translation method are a translation of the word in the phrase spine Thorns spines in old reef sediments. If the word is translated by a biologist, the equivalent is the spina (Latin technical term), but when translated to the more general reader pulpit, the word was translated as 'thorns'.
In addition, communicative translation Nababan explained that basically emphasizes the transfer of messages. This method is very concerned that the reader or listener Bsa not expect any difficulties and ambiguities in the translated text. This method is also very concerned about the effectiveness of language translation. The phrase 'Awas Anjing Galak' can be translated to Beware of the
19
dog! Than Beware of the vicious dog! Because, after the first translation of the sentence had already hinted that the dog was vicious (vicious).
Based on the observations of researchers, each translator has the style of each in translating a work. Style that he used to be very closely related, for example, the method he used to rely translation purposes which he did. Among the translators there is a faithful translation method, as has been done by the translator of the novel Harry Potter and the Philosopher’s Stone. The reason is that he does not want to give contextual meaning in his Source Text. He tried to keep the terms relating to the socio-cultural background of the Source Language, for example Mr. and Mrs. maintain and proper names of the characters in the novel. He did not make an adaptation or domestication, but retain ideology of foreignization. This was done in order to maintain the authenticity of the story elements and cultural values that underlie the story so that readers are invited to identify the themes, characters, setting and atmosphere of an alien culture. The translators of each of the other novels differ in choosing the method of translation. Some of which use a free translation, semantic, idiomatic, and adaptation. This is done depends on the habits and the style that characterizes them. May also depend on the purpose of translation itself.
C. The Translation Equivalence
1. The Definition of Translation Equivalence
Equivalence is the comparison of rules in different language but has the same objections or messages. Translation is a process of replacing a text in one language (the source language) with a text in a different language (target language). The first text is original and independent, but the second only exists as aversions derived from the first. The derived version stands in for the original, and the two texts are said to be equivalent.20
20
It has sometimes been said the overriding purpose of any translation should be to achieve ‘equivalent effect’, i.e. to produce the same effect (or one as close as possible) on the readership of the translation as was obtained on the readership of the original.21
When two things are equivalent, it doesn’t mean that they are identical but they have certain things in common, and function in similar ways. A translated text will obviously bear very little linguistic resemblance to the original, but can be equivalent, that is to say, equal in value, in that in conveys in a similar message and fulfils a similar function.22 The source language and target language items rarely have the same meaning in the linguistic sense, but the can function in the same situation.23
Equivalent in translation cannotbe taken to mean ‘identity’ or reversibility because there can never be a one-to-one relationship between a source text and one particular translation text. Rather, a particular source text will have many different translation texts that can be called ‘equivalent’ to the source text with different ways, depending on how similarity of message or function is interpreted.24
Eugane A. Nida stated that translation theory is lagging behind translation skills and needs to catch up: “the older focus in translating was the form of the message… the new focus, however, has shifted form the form of the message to the response of the receptor.”25 This means that different translations will be ‘correct’ for different readership. Based on his statetment that “translating consist in reproducing in the receptor language the closest natural equivalent of the source
21
Peter Newmark,A Text Book of Translation,(London: Prentice Hall, 1988), p.48
22
Juliane House,Trasnlation,(Oxford: Oxford University Press, 2009), p.29
23
J. C. Catford,A Linguistic Theory of Translation,(London: Oxford University Press, 1965), p.49
24
Juliane House,Trasnlation,(Oxford: Oxford University Press, 2009), p.29
25
language message, first in terms of meaning and secondly in terms of style”, Eugane A. Nida then declared that the translator must strive for equivalence rather than identity, the best translation does not sound like a translation, and a conscientious translator must want the closest natural equivalence.
2. Types of Equivalence
Popovic, quoted by Susan Bassnet, distinguished four types of translation equivalence:26
Linguistic equivalence, where there is homogeneity on the linguistic level of both source language and target language text, i.e. word-for-word translation
Paradigmatic equivalence, where there is equivalence ‘the elements of paradigmatic expressive axis’, i.e. elements of grammar, which being a higher category than lexical equivalence.
Stylistic (translation) equivalence, where there is ‘functional equivalence of elements in both original and translation aiming at an expressive identity with an invariant ofidentical meaning.’ Textual (syntagmatic) equivalence, where there is equivalence of
the syntagmatic structuring of a text, i.e. equivalence of form and shape.
Eugene A Nida distinguished two types of equivalence, formal and dynamic, where formal equivalence focuses attention on the message itself, in both form and content. In such a translation one is concerned with such correspondences as poetry to poetry, sentence to sentence, and concept to concept. Nida called this type of translation a gloss translation, which aimed to allow the reader to understand as much of the source language context as possible. Dynamic equivalence is based on the principle of equivalent effect, i.e. that the relationship
26
between receiver and message should aim at being the same as that between the original receivers and the source language message.27
Baker distinguishes five types of matching, namely: the equivalence at the level of words, matching the top level of words, textual equivalence, grammatical equivalence, and pragmatic equivalence. Baker distinguishes between:28
a. Equivalence that can appear at word level, when translating from one language to another, Baker acknowledged that, in a bottom-up approach to translation, equivalence at word level is the first element to be taken into consideration by the translator. In fact, when the translator starts analyzing the source text he/she looks at the word as single units in order to find a direct ‘equivalent’ term in the target language. Baker gives a definition of the term word since it should be remembered that a single word can sometimes be assigned different meanings in different language and might be regarded as being a more complex unit or morpheme. This means that the translator should pay attention to a number of factors when considering a single word, such as number, gender and tense. b. Grammatical equivalence, when referring to the diversity of
grammatical categories across languages. Baker notes that grammatical rules may very across languages and this may pose some problems in terms of finding a direct correspondence in the target language. In fact, she claims that different grammatical structures in the source language and target language may cause remarkable changes in the way the information or message is carried across. These changes may induce the translator either to add or to omit information in the target text because of the lack of particular grammatical devices in target language itself.29Amongst
27
Susan Bassnett, Trasnlation Studies,(London: Routledge, 2002), p.32
28
Mona Baker,In Other Words: A Course Book on Translation,(London: Routledge, 1992), pp.11-12
29
these grammatical devices which might cause problems in translation, Baker focuses on number, tense and aspects, voice, person and gender.
c. Textual equivalence, when referring to the equivalence between a source language text and target text in terms of information and cohesion. Texture is a very important feature in translation since it provides useful guidelines for the comprehension and analysis of the source text which can help the translator in his or attempt to produce a cohesive and coherent text for the target culture audience in a specific context. It is up to the translator to decide whether or not to maintain the cohesive ties as well as the coherence of the source language text. His or her decision will be guided by three main factors, that is, the target audience, the purpose of the translation and the text type. In this type of equivalence, Baker proposes five main cohesive devices, i.e. reference, substitution, ellipsis, conjunction, and lexical cohesion.
d. Pragmatic equivalence, when referring to implicatures and strategies of avoidance during the translation process. Implicature is not about what is explicitly said but what is implied.30Therefore the translator needs to work out implied meanings in translation in order to get the source text message across. The role of the translator is to recreate the author’s intention in another culture in such a way that enables the target culture reader to understand it clearly.
30
Werner Koller, quoted by Juliane House, proposed five types of equivalence, as follows31:
a. The extra linguistic, real-world referents to which the text relates. This type of equivalence is called denotative equivalence.
b. Connotation conveyed in the text, that is the culturally normative feelings or associations evoked by a specific term or phrase and by different levels of usage or styles, or social and geographical dialects. The equivalence relation constituted here is called connotative equivalence. For example, the connotations evoked by the term ‘breakfast’ in an English speaking context may differ radically from the associations this term evokes in Islamic countries during Ramadan.
c. The linguistic and textual norms of usage characterize a particular text. The type of equivalence which relates to text type is called text normative equivalence. For example, a letter layout differs widely across linguistic and cultural communities, and this needs to be taken account in translation.
d. The recipients of the translation for whom the translation is ‘specially’ designed, so that it fulfills its special communicative function for these recipients. This type of equivalence is called pragmatic equivalence, for example, in a modern Italian translation of the Bible, people might find a reference to Jesus riding into Rome on a Vesper instead of entering Jerusalem on a donkey. (This is, in fact, an example given by Eugene Nida in one of his talks about Bible translation.)
e. The aesthetic, formal characteristic of the original text. This type of equivalence is formal aesthetic equivalence. For example, if the translator succeeded in maintaining wordplays, rhymes, assonance, alliteration, phenomena in the translation, her or she would have managed to achieve formal aesthetic equivalence.
31
D. The procedures of translation
There are some procedures that a translator should know:
a. Translation, this means rendering the sound of an SL to a TL from. b. Translation, this is the process of rendering the letters of one
alphabet for the letters of another with a different alphabetical system.
c. Borrowing, a procedure to adopt SL text when the TL has no equivalent for the SL text.
d. Literal, this is one-to-one structural and conceptual correspondence. It can include borrowing and word-for-word translation.
e. Transposition, this is one of the most common procedures used in translation. It involves replacing a grammatical structure in the SL with one of different type in the TL in order to achieve the same effect. Example:‘Good morning’ is translates into ‘Selamat pagi’. f. Modulation entails a change in lexical elements; a shift in the point
of view Modulation and transposition are two main processes in the translation. Transposition and modulation may take place at the same time. Example: ‘No smoking’ is translated into ‘Dilarang merokok’. The word ‘No’ has modulation with ‘Dilarang’.
g. Adaptation, this process is used when the other do not suffice. It involves modifying the concept, or using a situation analogous to the SL situation thought not identicalto it. An adaptation May at the same time entail modulation and transposition: ‘First class’ is translated into ‘kelas satu’. The word ‘kelas’ adaptation from ‘class’.
h. Omission this means that there is no translation in SL (part of the text) to TL, example: ‘Beware of the dog’ is translated into ‘awas anjing’. The omission word ‘of and the’.
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.
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 TermTarjumah
The wordtarjumahis defined and discussed as follows32:
• 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 aretafsirandta’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 wordtafsirrefers 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
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 SomeUlamaadvocate thatta’wilis synonymous withtafsir.39It is also mentioned that the first word ista’wilwhich meantadbir, taqdir, andtafsir 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’stafsir.It is propounded thattafsir al-Qur’ancorresponds tota’wil al-Qur’anwith 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 benefit44:
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
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.45
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
25 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
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.
6 Did He not find you (O
8 And He found you poor,
and made you rich
11 And proclaim the Grace of
B. Data Analysis
From the table above, it can be analyzed as follows: 1.
In the Arabic-Indonesian Dictionary, the wordٰﻰَﺤﱡﻀﻟا has meaningwhen the sun rises (rising sun)46. And the character Wau (ﻮ ) in surah Ad-Dhuha is Wau Qasamand it has meaning “by (in oaths)”.47 Muhsin Khan translates it to ‘By the forenoon (after sun-rise)’; the word “Forenoon” has meaning “morning, before
afternoon”.48Quraish Shihab translates itto “Demi Adh-Dhuha.”
Muhsin Khan use communicative translation method, because he wants the reader understand well when they read this verse. It can be seen when M. Khan translates the word (ٰﻰَﺤﱡﻀﻟا) to ‘the forenoon (after sun-rise)’. The translation result is accurate because M. Khan transfers the meaning of the word (ٰﻰَﺤﱡﻀﻟا) in the source language as exactly as possible into the target language. The equivalent in this corpus is categorized as textual equivalence.
Quraish Shihab put have more effort to produce the contextual meaning of the source text appropriately within the limits of the grammatical structure target text. Quraish Shihab used the word for word translation method, because the wording translation is exactly the same sentence with the wording in the sentence of source langguage.
The result of Quraish Shihab’s translation is equivalent. He used the linguistic equivalence, because he used the same translation to translate the source language or word for word translation. According to Popvic “linguistic
46
Prof. DR. H. Mahmud Yunus,Kamus Arab Indonesia,(Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h. 226
47
Syeikh Muhammad bin Ahmad ‘Abdul Bari Al-Ahdali,Kawakib Ad-DuriyyahsyarahMutammimah Al-Jurumiyyah, (Indonesia: DaarulHaya Al-Kitabul ‘Arabiah), juz 1, h. 44
48
equivalence where there is homogeneity on the linguistic level of both source language and target language.”49
2.
M. Khan translates it to“And by the night when it is still (or darkens);”and Quraish Shihab translates to “dan malam apabila bening” In the Arabic Qaeda¸ the character (َو ) of the word (ﻞْﯿﱠﻠﻟاَو) included intoqosam(oath).50
In the Arabic-Indonesian dictionary the word (ٰﻰَﺠَﺳ) has meaning of dark,
night, quiet.51And include into fi’il madhi form (past tense). M. Khan translates the word (ٰﻰَﺠَﺳ) “still darken”,and Quraish Shihab to “bening.”
Based on the both translation results above, M. Khan and Quraish Shihab used the literal translation method, because the result of they translations are between the word for word translation method and the free translation method, and always look for the source language grammatical construction associated with the target language, so the translations are out of context, for example: the word
) ٰﻰَﺠَﺳ
( that should be translated to“tenang atau sunyi,”52 because the word (ٰﻰَﺠَﺳ) refer to the word ‘ ’, but Quraish Shihab translates the word(ٰﻰَﺠَﺳ)to “bening,”
but the meaning is equivalent.
So the result of two translations seems out of context. And this equivalence is achieved from adjusted grammatical in source language, so it can be concluded that the equivalence is grammatical equivalence.
49
Susan Bassnet (2002), Loc.cit,.
50
Syeikh Muhammad bin Ahmad ‘Abdul Bari Al-Ahdali,Kawakib Ad-Duriyyah syarah Mutammimah Al-Jurumiyyah, (Indonesia: Daarul Haya Al-Kitabul ‘Arabiah), juz 1, h. 44
51
Prof. DR. H. Mahmud Yunus,Kamus Arab Indonesia,(Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h.164
52
3.
M. Khan translates to “Your Lord (O Muhammad (Peace be upon him)) has neither forsaken you nor hated you. Quraish Shihab translates to “Tuhanmu tidaklah meninggalkanmu dan tiada (pula) Dia sangat membenci.”
The word (ٰﻰَﻠَﻗ) means‘hate’. So, it is appropriate to use the word ‘hated’, M. Khan translates it to‘hated’and Quraish Shihab translates it to‘membenci’.
M. Khan and Quraish Sihab translation further explain in detail, because both of them intend to allow the reader to more understand the translation. So both of them use the free translation method, because Quraish Shihab and Khan more to prioritize to the contents of the text forms of source language, and the translation form of paraphrase is longer than its original form.
The both of translators are not started from (
َﻚ َﻋ ﱠد َو ﺎ َﻣ
), however, they translate it starts from “َﻚ ﱡﺑ َر ” but the meaning is equivalent. If the translators startit from the word (
َﻚ َﻋ ﱠد َو ﺎ َﻣ
), the translation in the target language will be sound awkward and unacceptable. In this case, the both of translators want to achieve the Grammatical Equivalence.4.
In the Arabic-Indonesian dictionary the word (ُة َﺮ ِﺧ آ) means “The Hereafter”,53 while in the Big Indonesian Dictionary (KBBI) the hereafter (akhirat) is means "alam setelah kehidupan di dunia; alam baka", M. Khan translates to "The Hereafter. In the Book of Tafsir Jalalain clarified that {َل و ُﺄ ْﻟ ﺎ َﻨ ِﻣ }
ﺎﯿﻧﺪﻟا that’s mean alam dunia.54 M. Khan translates it to “the present (life of this world),” Quraish Shihab translates it to “dari permulaan.”
Based on the both translation results above, Muhsin Khan use communicative translation method, because he wants the reader understand well when they read this verse. It can be seen when M. Khan more explain in detail in the word (ٰﻰَﻟوُﺄْﻟا). The translation result is accurate because M. Khan transfers the meaning of the word (ٰﻰَﻟوُﺄْﻟا) in the source language as exactly as possible into the target language. The equivalent in this corpus is categorized as textual equivalence.
Quraish Shihab used the literal translation method because the result of his translation is between the word for word translation method and the free translation method, and always look for the source language grammatical construction associated with the target language, so the translations are out of context.
So the result of Quraish Shihab translation seems out of context. And this equivalence is achieved from adjusted grammatical in source language, so it can be concluded that the equivalence is grammatical equivalence.
53
Prof. DR. H. Mahmud Yunus,Kamus Arab Indonesia,(Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h.36
54
5.
Muhsin Khan translates to "And verily, your Lord will give you (all ie good) so that you shall be well-pleased." Quraish Shihab translates to “Dan kelak Tuhanmu pasti memberimu sampai engkau puas.”
In the book of Mutammimah Al-Jurumiyyah, the word is refers to a
time that don’t know when it will happen. Quraish Sihab translates the word to “kelak,” while Muhsin Khan translates it to “will.” In the Big Indonesian Dictionary (KBBI) the word “kelak” is mean “kejadian yang akan datang di kemudian hari.”
M. Khan uses the literal translation method, because the SL grammatical constructions are converted to their nearest TL equivalents but the lexical words are again translated singly, out of context.
So the result of Muhsin Khan’s translation it seems out of context. And this equivalence is achieved from adjusted grammatical in source language, so it can be conclude that the equivalence is grammatical equivalence.
Quraish Shihab translates the word
ٰﻰَﺿْﺮَﺘ
َﻓ
by “sampai engkau puas”, because he used communicative translation method, he wants the reader understand well when they read this verse. In the Arabic-Indonesian dictionary the word (ٰﻰَﺿْﺮَﺘَﻓ) includesinto Fi’il Mudhori’ form (present tense) ‘rodhiya- yardha-ridhaan’ it has meaning ‘rela, suka, senang’.55 The word (ٰﻰَﺿْﺮَﺘَﻓ) in this verse has a situational meaning. It may be meant ‘ridha’, in the target language. But considering to the situation in the surah adh-dhuha that Allah will give something55
good to our prophet Muhammad (S.A.W), the word (ٰﻰَﺿْﺮَﺘَﻓ) is equivalent to the word ‘sampai engkau puas’. The translation result is accurate because Quraish Shihab transfers the meaning of the word (ٰﻰَﺿْﺮَﺘَﻓ) in the source language as exactly as possible into the target language. The equivalent in this corpus is categorized as textual equivalence.
6.
Muhsin Khan translates to "Did He not find you (O Muhammad (Peace be upon him)) an orphan and gave you a refuge?" Quraish Shihab translates to “Bukanlah Dia mendapatimu seorang yatim, lalu Dia melindungimu?”
Quraish Sihab used literal translation method, because his translation is between the word for word translation method and the free translation method, and always look for the source language grammatical construction associated with the target language, so the translations are out of context, And this equivalence is achieved from adjusted grammatical in source language, so it can be concluded that the equivalence is grammatical equivalence.
Khan more explain in detail the word ‘you’ in his translation, it refer to our prophet Muhammad SAW because he wants the reader can understand well. He used communicative translation method.
7.
Quraish Sihab translates to “Dan Dia mendapatimu seorang yang bingung, lalu Dia memberikan petunjuk.” Muhsin Khan translates to “And He found you unaware (of the Quran, its legal laws, and Prophethood, etc.) and guided you?”
The word
َﺪ َﺟ َو
in Arabic Qaeda included into fi’il madi form and have “Faa’il or subject” is dhomirوھ, and refer to Allah. So the word
َﺪ َﺟ َو
means“and Allah has found you, O Muhammad.56”M. Khan translates to "and He found you," Quraish Sihab translates to “Dia mendapatimu.”In the Arab-Indonesian dictionary the word ﺎﻟﺎَﺿmeans go astray,its means the word (ﺎﻟﺎَﺿ) in this paragraph is misguided in the sense of not having an understanding of the Islamic law, in the Book TafsirJalalain clarified that (ﺎﻟﺎَﺿ)
ﺔﻌﯾﺮﺸﻟﺎﻨﻤﮭﯿﻠﻌﺘﻧأﺎﻤﻋ.
57M. Khan translates to “unaware (of the Quran, its legal laws, and Prophethood, etc.).”
M. Khan’s translation further explains in detail, because he intends to allow the reader to more understand the translation. So he use the free translation method, because Khan more to prioritize to the contents of the text forms of source language, and the translation form of paraphrase is longer than its original form. It can be seen when M. Khan translated the word (ﺎﻟﺎَﺿ) ‘unaware (of the Quran, its legal laws, and Prophethood, etc.)’. In this case, he wants to achieve the grammatical equivalence.
Quraish Sihab used the word for word translation method, because the wording translation in the exact same sentence with the wording in the sentence of source langguage.
56
Abifadhail bin ‘Abdul Wahab bin ‘Imaduddin Al-Ma’ruf ,Matan Bina wal Asas,h. 22
57
Quraish Shihab’s translation is equivalent and he uses the linguistic equivalence because he uses the same translation to translate the source language or word for word translation.
8.
In the book of Tafsir Jalalain the word
ﺎ ًﻠ ِﺋ ﺎ َﻋ
its meansاﺮﯿﻘﻓ
(
ﻼ ﺋ ﺎ ﻋ
)
“poor”, M. Khan translates it to “poor,” In the Arab-Indonesian dictionary the wordٰﻰَﻨْﻏَأ
it means “to be rich.” M. Khan translates this verse to “And He found you poor, and made you rich (self sufficient with self contentment, etc.)?” Quraish Sihab translates it to “Dan Dia mendapatimu seorang yang kekurangan, lalu Dia memberikan kecukupan.”Khan added an explanation at the end of his translation, so that readers can understand the content of message that contained in the translation. In this case, Khan uses the free translation method because more to prioritize to the contents of the text forms of source language, and the translation form of paraphrase is longer than its original form. But his translation is equivalent and this equivalence is achieved from adjusted grammatical in source language, so it can be conclude that the equivalence is grammatical equivalence.
9.
Muhsin Khan translates to “Therefore, treat not the orphan with oppression,”
M. Khan uses the faithful translation method; because the translators attempt to reproduce the contextual meaning of the original text with the appropriate grammatical structure limits the target text. This equivalence is achieved from adjusted grammatical in source language, so it can be conclude that the equivalence is grammatical equivalence.
Quraish Sihab translates to “Maka adapun anak yatim maka janganlah berlaku sewenang-wenang.”
Quraish Sihab uses the word for word translation method, because the wording translation in the exact same sentence with the wording in the sentence of source langguage. His translation is equivalent and he uses the linguistic equivalence because he uses the same translation to translate the source language or word for word translation.
10.
Muhsin khan translates to “And repulse not the beggar;” Qurais Sihab translates to “Dan adapun peminta maka janganlah menghardik.”
In the qaeda of Arabic language the word
‘
’
including in the form of isim fa'il or subject, it has meaningthe beggar.appropriate grammatical structure limits the target text. This equivalence is achieved from adjusted grammatical in source language, so it can be conclude that the equivalence is grammatical equivalence.
Quraish Sihab used the word for word translation method, because the wording translation in the exact same sentence with the wording in the sentence of source langguage. His translation is equivalent and he used the linguistic equivalence because he uses the same translation to translate the source language or word for word translation.
11.
Muhsin Khan translates to “And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces),”
Based on the results of translation, Khan used the free translation method because he wants to prioritize to the contents of the text forms of source language, and the translation form of paraphrase is longer than its original form. But his translation is equivalent and this equivalence is achieved from adjusted grammatical in source language, so it can be conclude that the equivalence is grammatical equivalence.
Quraish Sihab translates to “Dan adapun menyangkut nikmat Tuhanmu maka sampaikan.”
character
(
ِب
)
in this verse has a situational meaning. It may be meant ‘dengan,sebab’, in the target language. The translation result is accurate because Quraish Shihab transfers the meaning of the character
(
ِب
)
in the source language as exactly as possible into the target language. The equivalent in this corpus is categorized as textual equivalence.C. Comment
From the analysis above there are five translation methods that used in translating surah Adh-Dhuha, they are:
1. Word for word translation method 2. Free translation method
3. Literal translation method 4. Faithful translation method
5. Communicative translation method
The table below shows the complete frequency of translation method that used in translating surah Adh-Dhuha by Muhsin Khan and QuraishShihab
Table 2
The result of translation method
No Verse Translation Method
Musin Khan Quraish Shihab
1
Communicative translation
method
Word for word translation
method
2 Literal translation
method
Table 3
Frequency of translation method
No Translation method
Total Percentage
M. Khan Q. Shihab M. Khan Q. Shihab
1 Word for word
translation method
-4 - 35%
2 Free translation method 4 1 40% 5%
3 Faithful translation
method 2
- 15%
-4 Literal translation
method 2 3 15% 30%
5 Communicative
translation method
3 3 30% 30%
Total 11 verses 11 verses 100% 100%
Muhsin Khan more use free translation method, they are in, verse 3, verse 7, verse 8, and verse 11. While Quraish Shihab more use word for word, they are in verse 1, verse 7, verse 9, and verse 10.
Word for word translation method is the highest position that used by Quraish Shihab in translating surah Adh-Duha. Free translation method is the highest position that used by M. Khan in translating surah Adh-Dhuha
And the writer finds three of equivalent meanings that used by Muhsin Khan and Quraish Shihab in translating surah Adh-Dhuha, they are:
The table below shows the complete frequency of translation method that used in translating surah Adh-Dhuha by Muhsin Khan and QuraishShihab.
Table 4
Frequency of equivalent meaning
No Equivalence
Total Percentage
Khan Shihab Khan Shihab
1 Linguistic equivalent - 4 - 40%
2 Grammatical equivalent 8 4 80% 40%
3 Textual equivalent 3 3 20% 20%
Total 11 verses 11 verses 100% 100%
In the level of equivalence itself, the types of the grammatical equivalent and linguistic equivalent take the highest position and the textual equivalent takes the lowest position.
Muhsin Khan more using the grammatical equivalence in translating surah Adh-Dhuha, they are in verse 2, verse 3, verse 5, verse 7, verse 8, verse 9, verse 10, and verse 11. And the second is textual equivalence, they are in: verse 1, verse 4, and the last in verse 6. In the level of equivalence itself, the types of the grammatical equivalent takes the highest position and the textual equivalence takes the lowest position.
D. The similarities and the differences of both translations between M. Khan and Quraish Shihab in translating surah Adh-Dhuha
1. The similarities
b. In the third verse, M. khan and Quraish Shihab translate this verse to explain in detail, because both of them intend to allow the reader to more understand the translation.
2. The differences
a. In the first verse, M. Khan further explain his translation, so the readers can understand well. While Quraish Shihab just put have more effort to produce the contextual meaning of the source text appropriately within the limits of the grammatical structure target text.
b. In the fourth verse, the differences are in translating the word (ٰﻰَﻟوُﺄْﻟا), Khan more explain in detail, so the readers can understand. c. In the fifth verse, there are some differences between the results of two translations. Qurais Shihab didn’t translate the character ‘
َل
’ in the word (َف ْﻮ َﺴ َﻟ), whereas M. Khan translated itby ‘verily’. Quraish Shihab translated the word (ٰﻰَﺿْﺮَﺘَﻓ) by ‘sampai engkau puas’, whereas M. Khan translated it by ‘so that you shall be well-pleased’. But both of the meanings are equivalent.d. In the sixth verse, Khan more explain his translation, especially in translating the word (
َك
). Quraish Shihab’s translation is between the word for word translation method and the free translation method, and always looks for the source language grammatical construction associated with the target language.e. In the seventh verse, the result of two translations is the same translation. But here M. Khan more explains his translation result, especially in explaining the word (ﺎﻟﺎَﺿ). Because he intends to allow the reader to more understand the translation. And the translation form of paraphrase is longer than its original form. f. In the eighth verse, the word ( )should be translated by ‘poor’ in
by ‘kekurangan’ but the meaning is equivalent with the source language, because he used communicative translation method. M. Khan more explains his translation result, especially in explaining the word ( ). Because he intends to allow the reader to more understand the translation. And the translation form of paraphrase is longer than its original form.
g. In the ninth verse, khan better retain the grammatical structure in the target language, so that the reader easily understands the contents of his translation. The word ( ) should be translated to ‘maka janganlah menghardik or menindas’, Quraish Shihab translated it by ‘maka janganlah berlaku sewenang-wenang’ but the meaning is equivalent with the target language. And the wording of his translation is the exact same sentence with the wording in the sentence of source language, because he used the word-for-word translation method.
h. In the tenth verse, M. Khan did not translate the word ( ), it should be translated by ‘therefore’ but the meaning is equivalent, because he attempts to reproduce the contextual meaning of the original text with the appropriate grammatical structure limits the target text. Quraish Shihab better retain the grammatical structure of the source language, therefore he used the word-for-word translation method.
43 A. Conclusions
The Qur'an is the guide of life of human beings in the world and has many features that contained in the Qur’an. The Qur'an is Kalam Ilahi, therefore it cannot be arbitrary in translating the Qur’an. Not only experts in Arabic, the translator must determine an accurate method to generate equivalence of meaning between the target language and the source language (Arabic), so as not to damage the contents of the messages that contained in the Qur’an and can be easily understood by the reader. Translation is very important because of the language and translation cannot be separated. M. Khan and Quraish Shihab have succeeded to translate the Qur’an perfectly, especially in translating surah Adh-Dhuha.
Based on the data that has been analyzed, that both of translator not only using one method, but more than one method that used in translating surah Adh-Dhuha. The most used is the word-for-word translation method and free translation method.
M. Khan more often explains the content of his translation, so that the translation looks longer than the source language. While Quraish Shihab more often uses the same translation to translate the source language or word for word translation.
