Comparative analysis of Dr. Mohsin Khan and Maulawi Sher Ali's translation of surah Adh-Dhuha and Ash-Sharh.

(1)

COMPARATIVE ANALYSIS OF DR. MOHSIN KHAN AND MAULAWI

SHER ALI

’S

TRANSLATION OF SURAH ADH-DHUHA AND

ASH-SHARH

THESIS

Submitted as Partial Fulfillment as the Requirements for the Sarjana Degree of English Department Faculty of Arts and Humanities

State Islamic University Sunan Ampel Surabaya

By:

ADHA PRAMBUDI Reg. Number A73213078

ENGLISH DEPARTMENT

FACULTY OF ARTS AND HUMANITIES STATE ISLAMIC UNIVERSITY OF SUNAN AMPEL

(2)

(3)

(4)

(5)

(6)

ABSTRACT

Prambudi, Adha. 2017. Comparative Analysis of Dr. Mohsin Khan and Maulawi Sher Ali’s Translation of Surah Adh-Dhuha and Ash-Sharh. Thesis. English Department, Faculty of Arts and Humanities, State Islamic University of Sunan Ampel Surabaya.

Advisor : Raudlotul Jannah, M. App. Ling

Keywords : Lexical, Semantics, Quran English Translation

Being a Quran translator is not an easy activity, because Al Quran has a very beautiful language with high literature. Of course translating the Qur'an has a different level of difficulty with translating other texts. Both Dr. Mohsin Khan and Maulawi Sher Ali have translated the Qur'an very well, so it is easy to be understood by the reader from a word. This is because both translators translate the Qur'an accurately and can answer the problems of life with the point of view of the Quran. Described in plain language and not complicated.

The main problem in this research is the differences and similarities of semantic aspects that influence the translation of the work of Dr. Mohsin Khan and Maulawi Sher Ali. The results of this study indicate that the lexical semantic translation style that influences the difference and its perspectives is in terms of its purpose. In translating the Qur'an, Dr. Mohsin Khan and Maulawi Sher Ali are not only influenced by linguistic factors, but are also influenced by extralinguistics factors such as circumstances when translating and the science background of both translators in translating the Qur'an.

(7)

INTISARI

Prambudi, Adha. 2017. Comparative Analysis of Dr. Mohsin Khan and Maulawi Sher Ali’s Translation of Surah Adh-Dhuha and Ash-Sharh. Skripsi. Sastra Inggris, Fakultas Adab dan Humaniora, Universitas Islam Negeri Sunan Ampel Surabaya.

Pembimbing : Raudlotul Jannah, M. App. Ling

Kata Kunci : Leksikal, Makna, Teks Al Qur’an Terjemahan Bahasa Inggris

Menjadi seorang penerjemah Al-Quran bukanlah suatu kegiatan yang mudah, karena Al-Qur’an memiliki bahasa yang sangat indah dengan sastra tingkat tinggi. Tentu menerjemahkan Al-Qur’an memiliki tingkat kesulitan yang berbeda dengan menerjemahkan naskah-naskah yang lain. Baik Dr. Mohsin Khan dan Maulawi Sher Ali telah menerjemahkan Al Qur’an dengan sangat baik, sehingga mudah untuk dipahami oleh pembaca dari segimakna. Hal ini kerena kedua penerjemah menerjemahkan Al-Qur’an dengan akurat dan dapat menjawab permasalahan-permasalahan kehidupan dengan sudut pandang Al-Quran. Diuraikan dengan bahasa yang lugas dan tidak berbelit-belit.

Inti permasalahan dalam penelitian ini adalah pada perbedaan dan persamaan aspek semantik yang berpengaruh pada hasil terjemahan karya Dr. Mohsin Khan dan Maulawi Sher Ali. Pada hasil penelitian ini menunjukan bahwa gaya terjemahan semantic leksikal yang mempengaruhi perbedaan dan persamaanya adalah dari segi tujuanya. Dalam menerjemahkan Al Qur’an, Dr. Mohsin Khan dan Maulawi Sher ali tidak hanya dipengaruhi oleh faktor linguistik, namun juga dipengaruhi oleh faktor ekstralinguistik seperti keadaan saat penerjemah menerjemahkan dan latarbelakang ilmu kedua penerjemah dalam menerjemahkan Al Quran

(8)

CHAPTER I

INTRODUCTION

This chapter includes the background of the study, research problem, research objective, significance of the study, scope and limitation, and definition of key term.

1.1Background of the Study

Semantics is one of the linguistics field concerned with the study of meaning in language. Semantics has defined as the study of how languages organize and express meanings. The term of semantics is from Greek: sēmantikos,

means “sign” or “signficant”. Like Löbner (2002) and John Lyon (1968) Stated

that semantics is the part of linguistics that is concerned with meaning. Semantic can be defined as a science of the significance or meaning and it is one of three types of analysis of language: phonology, grammar and semantics. In analyzing semantics, the researcher must realize that language is unique and have a relationship with the culture. So the analysis of a language is just valid for that language only. And it cannot be used to analyze other languages. Because language is a cultural product. Thus the meaning of a word can be different or have other feel of meaning.

(12)

2

has no meaning if there is no author as meaning the sender. And readers as meaning the recipient (receiver) of the author. Besides, as the recipient of meaning, “the reader must give meaning both” to the text. In this position the reader as an interpreter of the meaning

As a text, the Al Quran has been include in the study of semantics. Al-Quran as a holy book not only contains a collection of verses of the literary Arabic that has beautiful language, but also as Muslim’s way of life. To become a guidance of life, Muslims need to interpret the Qur'an in order to be used every day in life. Al-Quran is a miracle of almighty Allah revealed terrible through his messenger that mankind can examine the contents of Al-Qur’an carefully and of course with the right understanding, in accordance with the orders of god and Prophet Muhammad advice. Every Muslim is no doubt about the contents of Al-Qur'an, because in verse, Allah said that this book will be maintained the authenticity and

sanctity of Al-Qur’an:

"We have, without doubt, sent down the Message; and we will assuredly guard it

(from corruption) "(QS. Al-Hijr: 9).

(13)

3

language as contained in the universe. Nature actually is the most concrete manifestation of revelation at once abstract. Concrete in the sense that it seems real. But be abstract in rates is likely to be understood. Because anyone can "translate" nature differently according to their knowledge levels.

Translation is the replacement of textual material in one language (SL) by equivalent textual material in another language (TL). Based on Larson (1984) translation is transferring the meaning of the source language into the receptor language. This is done by going form the form of the first language to the form of a second language by the way of semantic structure. It is meaning which is being transferred and must be held constant. Certainly, translation has an important role in disseminating knowledge and increasing understanding between nations and cultures. However, besides of its importance, translation is very difficult work. The problem arises when the translator sets the methodology or the technique of translation, whether the translation should base on the source or the target language, be faithful or beautiful, literal or free

These problem have been bugging translator for years. It is not easy to capture the same meaning when translating between two completely different languages. For example the translation of an English Idiom ”time is money” into Arabic language. In Arabic language, this idiom translated into “al-waktu kassayfi”. There is a different word structure between the source language (SL)

(14)

4

character. It means that the process of translation requires more understanding about the source and the target language.

Interpretation with different backgrounds and disciplines an interpreter is used, indicate that the text of Qur'an has been so global and can be decoded with a variety of conditions and situations that are developing. For this reason the writer are interested in the works of the Qur’an English translation, especially those considered difficult to understand. So, the writer analyze English translations of the holy Qur'an from the famous scholars in accordance with the material covered. Whereas, the previous study which related with this research is the research that was conducted by Siti Kurrotullaini (2008), thesis from Letter and Humanities Faculty, UIN Syarif Hidayatullah Jakarta. She is discusses Semantic in the Quran surah al- Qadr, al-‘Alaq and al-ikhlas translated by Hamka and Mahmud Yunus. But, semantics analysis of Holy Qur’an English translation which compare

Maulawi Sher Ali and Dr. Mohsin Khan only on this research.

(15)

5

In the Holy Qur’an translated by Dr. Mohsin Khan: “And indeed the hereafter is

better for you than the present (life of this world).” And then Maulawi Sher Ali

has different translation, he state: “Surely every hour that follows is better for thee

than the one that precedes”

Based on the facts above, the writer are interested to analyze the meaning contained in the surah Adh-Duha and Ash-Sharh. By comparing the English translation of the holy Quran by Dr .Mohsin Khan and Maulawi Sher Ali. Therefore, the author makes a thesis under the title”Comparative Analysis of Dr. Mohsin Khan and Maulawi Sher Ali’s Translation Surah of Adh-Dhuha and

Ash-Sharh.”

1.2 Statement of the problems

Referring to the background of the study, the research question are formulated to identify Semantics in the holy Qur’an English translation surat Ash-Shams and Ad-Dhuha as follow:

1. What are the similarities meaning of translation used by Maulawi Sher Ali and Dr. Mohsin Khan in Al-Quran English Translation?

(16)

6

1.3Objectives of the Study

The objectives of the study is answer the above mentioned questions. In the other words, this study aimed to:

1. Give understanding about similarities meaning of translation used by Maulawi Sher Ali and Dr. Mohsin Khan in the Quran English Translation 2. Give understanding about differences meaning of translation used by

Maulawi Sher Ali and Dr. Mohsin Khan in the Quran English Translation 1.4. Significance of The Study

The result of the research is expected to have two benefits. The first, theoretically, the result of the research will show the clear description about techniques of semantics translation in English translation of the holy Qur’an. This

research also adds some literary insight in semantics translation, especially in translating the holy Qur’an. And then the second, practically, the result of this

research improves knowledge of understanding meaning in English translation of holy Qur’an and the result also could be used by other researchers as one reference

of the study.

1.5 Scope and Limitation

In this research, the writer used English translation of holy Qur’an surah

(17)

7

Jakarta. She is discusses Semantic in the Quran surah al- Qadr, al-‘Alaq and al -ikhlas translated by Hamka and Mahmud Yunus. But, semantics analysis of Holy

Qur’an English translation which compare Maulawi Sher Ali and Dr. Mohsin Khan

only on this research. Because problems in translating especially on holy Qur’an

for writer is very interesting and also challenging. So, the writer use other books or articles that can be used to be references or some data in the library related to

writers’ analysis such as Teori Penerjemahan (A Handbook for Translator) written

by Rudi Hartono and Rasionalisasi Tuhan: Membaca Allah dengan Semantik written by Thoriqul Haq.

1.6 The Definition of Key Term

To avoid misunderstanding on what is discussed in the thesis, the writer provides definitions of some important terms.

1. The Holy Al Qur’an

It is Arabic speech of Allah that was revealed to the Prophet Muhammad, both in word and in meaning during his life in Mecca and Medina. It is collected between the two covers of the mushaaf, was narrated in mutawaatir chains, and is a challenge to humankind.

2. Surat Adh-Dhuha

(18)

8

3. Surat Ash-Sharh

Sūrat Ash-Sharh "The Sun" is the 94th_{surah of the Qur'an with eight verses.}

This surah is Makkiyah and was revealed after Surah Adh-Dhuha and before surah At-Tin.

4. Semantics

Semantics is the sub discipline of linguistics concerned with the analysis and description or literal meaning of linguistic expressions.

5. Translation

(19)

CHAPTER II

LITERATURE REVIEW

This chapter consists of many important aspects concerning the theoretical framework and the related studies.

2.1. Semantic as the study about meaning

The term of semantics is from Greek: sēmantikos, means “sign” or “signficant”. Semantic is the study about meaning. The term semantics is used in

the 17th century with the phrase philosophy semantics. The term of semantics used in France is semantique introduced by M. Breal in his thesis Essai de Semantique. On the further development, semantic more used as a reference of the study about meaning. One of them is the book Meaning of Meaning written by C.K. Ogden and I.A. Richards, published in 1923.

(20)

10

all meaning in the language originated from the Phonetics, phonology and syntax. It has a meaning based on context as a form of language used.

With several theories that continue to grow, semantic becomes part of the linguistics field that specifically studies about meaning of a language that is formed in the words, sentences or sounds of a language. In the discipline of science, semantics becomes one of the linguistic fields that examines the characteristics of meaning in a systematic and objective way. In this field, semantics help a lot of meaning studies of a text or language by giving a pedestal to how a meaning can interact with the language. Because language is a phenomenon that must be understood in communicating between humans wherever located.

(21)

11

semantics have a close relationship with aspects of language that can be understood between one another. From this aspect the semantic can be said to be part of the linguistic field.

Semantic as an analysis of the meaning science has various theories that have been developed by the experts of philosophy and linguistics. Essentially, philosophers and linguists base the concept of meaning in the form of a relationship between the language (speech), the mind, and the developing reality. This thought spawned a theory of meaning correlated between speech, thought and reality in the real world. This concept is generally distinguishable in the theory of meaning, including referential theory, contextual theory, mental or conceptual theory, and several other theories developed in semantic analysis. Each of these theories has characterized the meaning analysis of each form of text in various backgrounds.

2.2.Semantic Types

When reviewing semantic, we will find semantic types that has very diverse forms. But to facilitate the discussion, the authors will describe two semantic models that are often found in several language studies namely grammatical semantics and

lexical semantic.

2.2.1. Grammatical Meaning

(22)

12

of the meaning of the form of subject, object and some elements of the grammar that affect the change of meaning.

(23)

13

2.2.2. Lexical meaning

Lexical is the study that concern with the identification and representation of the semantics of lexical item. Lexical items contain information about category (lexical and syntactic), form and meaning. The semantics related to these categories then relate to each lexical item in the lexicon. Lexical items can also be semantically classified based on whether their meanings are derived from single lexical units or from their surrounding environment.

Lexical items participate in regular patterns of association with each other. Some relations between lexical items include hyponimy, synonimy and antonimy, as well as homonymy.

a. Hyponimy and hypernimy refers to a relationship between a general term and the more specific terms that fall under the category of the general term. For example, the colors red, green, blue and yellow are hyponyms. They fall under the general term of color, which is the hypernym.

b. Synonimy refers to words that are pronounced and spelled differently but contain the same meaning. For example: Happy, Joyful, glad

(24)

14

d. Homonymy refers to the relationship between words that are spelled or pronounced the same way but hold different meanings. For example: bank (of river), Bank (financial institution).

2.3. Definition of Differences of Meaning

Before the author explains what the difference in meaning, first the author will parse the definition of meaning itself. First, meaning is sense. As in the phrase "he read the classic book at the same time paying attention to its meaning". Second is the speaker or author intent. And the third is the understanding given to a linguistic form the definition above, it can be seen that the fundamental aspect of each language is the meaning it contains. With the meaning, others can understand what the speaker means. It is hard to imagine how complicated to communicate if the language used has no meaning, between one another cannot understand each other. In linguistic studies, meaning is a matter that can be studied in depth. Investigation of meaning in linguistic studies is called semantic. By sincerity, semantics are an important part of linguistics. From a number of semantic definitions that have been exposed before, meaning is the point. Verhaar (1996) defines semantic as a theory of meaning. Likewise Lyons (1968), defines semantic with the study of the meaning investigation.

(25)

15

the linguistic level. Starting from the lowest thing that is lexical, where in it there is meaning and called with lexical meaning. At the morphological and syntactic levels are also meanings called structural meanings. Based on that, he divides the meaning into two types, namely lexical and grammatical meaning. In relation to the difference in meaning can occur in lexical meaning and grammatical meaning. According to Kridalaksana (1972;133), what is meant by lexical meaning is the elements meaning of symbolic language objects, events and others. Pateda defines lexical meanings as words that when the word stands alone, either in the form of a word or a form of affix which has a more or less fixed meaning, as can be read in a particular language dictionary. It is said to stand on its own because the meaning of a word can change when the word is in a sentence. While the meaning of grammatical meaning is the meaning that arises as a result of the functioning of the word in the sentence.

(26)

16

of a sentence, such as hear, become, happen., like the word 'read' in the sentence: “Dian reads a novel”. The adjective is a word or phrase naming an attribute, added

to or grammatically related to a noun to modify or describe it. As the word “nice” in the phrase "Adi’s bag is very nice". In the semantic discussion there are several

factors behind the difference in meaning that occurs along with the difference of words that are constantly changing according to the differences of thought and human needs. In addition, there is mention, among the causes of differences in meaning is due to the influence of foreign languages. Some factors that facilitate the change of meaning. Among them mentioned by J.D. Parera (2004; 108-109) - with some changes - quotes Antonie Meillet (1977), namely:

1. The language descends from generation to generation directly and indirectly. A child always learns the language in its fresh form. Children's perceptions and responses to meaning are based on the context of the user. Whether the child's perceptions and responses to the meaning of the word are the same as the speaker wants? Generally, no. Quite a lot of misperceptions and incorrect responses made by the child: there are incorrect contexts and time conditions corrected before proceeding further. However, quite a lot of misperceptions and responses about the meaning of the word are improved. From here the shift of meaning begins.

(27)

17

unclear. The unfamiliarity of language users with the meaning of a word becomes a source of meaninglessness that results in shifts and changes in meaning.

3. Loss of motivation. Loss of motivation is also a factor in the shift of meaning, Meillet said. In his explanation, it is said that as long as a word remains firmly adhering to its root (basic initial meaning) and to the same mean field, it is still within limits rather than a shift in meaning or change in meaning. However, once this relationship is ignored, that meaning will roll away from its origin and grow uncontrollably.

In addition to the three factors put forward by Meillet above, J.D. Perera adds several factors as follows:

1. Faulty Factor also affects the shift and change of meaning. Wrong misfortune is a mistake that occurs because of custom or habit with something wrong and let it continue to run without repair effort by the language users. The repair effort came too late. The prevalence of the use of the meaning of the word becomes the pedestal even though its meaning is wrong.

(28)

18

vocabulary can evolve, grow, change, or even disappear from the language because it is not used.

Once described, it is understandable why changes in meaning can occur and which facilitate the change of meaning occurs. In addition there are also factors that cause the change of meaning. That is:

1. Linguistic (linguistic causes) Changes of meaning due to language factors related to morphology, phonology and syntax.

2. Historical cause. This historical factor can be described as being an object, an institution, a scientific idea and concept.

2.4. The Concept of the Al-Qur'an Translation 2.4.1. The definition of Al-Qur’an Translation

Literally, translation means copying or transferring a conversation from one language to another. While translation means copy of language. Transfer of

language from one language to another. Etymologically, the word

ة جرت

or

(29)

19

2.4.2. Kinds of Al-Quran Translations

The emergence of new problems along with the progressive dynamics of society, encouraging Muslims to devote great attention in answering contemporary problems that is increasingly complex from time to time. Therefore, the author will explain some models in translating the Qur'an, as follows:

a. Harfiyah translation (lafziyah), it is translating the Qur'an into the target

language where the sentence and wording are adapted to the original language. For example, the word bismillah is defined by "in the name of Allah" which is literally two words translated into the language of users who have been circulating in society. In the harfiyah translation, in addition to some understanding above, there are two things to be followed when translating the Qur’an.

 There is a perfect vocabulary in the translation is the same as the

vocabulary the original language vocabulary.

 There should be two language adjustments of pronouns and connecting

sentences that connect between one phrase and another to compose a sentence.

b. Tafsiriyah Translation. It is translating from Qur'anic verses where the

(30)

20

language. This Qur'an translation model is also widely circulated in the community.

2.4.3. Terms of Qur'an translation

The Qur'an translation is to divert the message of the Qur'an, to a foreign language other than Arabic. The translation is printed for the purpose of being reviewed by those who do not speak Arabic, so that the meaning of the God words

is understood with the aid of translation.

Terms to be a translator of the Qur'an

a. The translator must be a Muslim. So the responsibility of Islam is trustworthy. b. Translators should be fair and tsiqa. Therefore, a wicked person is not allowed

to translate the Qur’an.

c. Mastering the target language with word-writing techniques. The translator should be able to write in the target language well.

d. Hold on to the principles of Qur'anic interpretation and meet the criteria as mufassir, since the translator is essentially a mufassir.

The knowledge that must be possessed by mufassir

(31)

21

يف اق نمو ،سانلا نم دعقما وبتيلف اد عتم ىلع

نم

رانلا نم دعقم أ وبتيلف هيارب ارقلا

"Whoever intentionally lied to me, then it will put into the fire. And whoever interprets Qur'an by his own ijtihad then he will be admitted to a Fire". (Hadith narrated from Ibn Abbas Turmizi)

Among the Science that must be owned by a mufassir are:

Manna 'Khalil al-Qattan (2002) in his book, mentions fifteen sciences that must be mastered by a mufassir who will lead him in interpretation:

a. Linguistics as with a description of commentators find a pronunciation and vocabulary means in accordance with the object.

b. Nahwu Science. With this knowledge can be known changes in meaning according to the difference i'rab.

c. Tashrîf (sharaf) because with it can know the structure and form of a word. d. The science of Isytiqâq (because of a name when itsisytiqâq comes from two

different subjects, then the meaning must also be different.

e. Al-Ma'âni by which the characteristics of a sentence can be found in terms of the benefit of a meaning.

f. Al-Bayân, to know his characteristics from the side of the differences in terms of strength and guidance disgust

(32)

22

h. The science of qirâ'ah, with this knowledge can be known how to read Al-Quran and the most powerful meaning that may be contained by a verse. i. Science on Ushûluddîn.

j. UshulFiqih, because with it can be known method of taking theorem and ijtihad against a law.

k. The Science of AsbâbunNuzûl and the stories, to know the intent of the verse in accordance with the events revealed.

l. Knowledge ofAn-Nâsikhwaal-Mansûkh, to determine the sentence muhkam (no nasakh) and others.

m. Science of Fiqih.

n. The hadiths sinking to interpret the mujmal (global) and mubham (unknown). o. Mauhibah Sciences (talent), the science of Allah bestowed upon those who

practice what he knew.

2.5 Qur’an Surah Adh-dhuha and Ash-Sharh

2.5.1. Surah Adh-Dhuha

(33)

23

the Night, meaning that God's will acts both during the day (when the Light of God is obvious), and the night (when it seems to man that God is absent). The Qur'an comforts the new Prophet with the message that God is not angered with him, nor has God abandoned him; indeed, God says He is pleased with him. It goes on saying that "The Last will be better for thee than the First" - things will end better as they are now, meaning either (or both) in Muhammad's victories on Earth, or in the Afterlife.

(34)

24

2.5.2.Surah Ash-Sharh

Surah Ash-Sharh is 94th_surahof the Qur’an with eight _{verses and it is a surah}

(35)

25

In it, at the outset, Allah says: "We have favored you, O Prophet, with three great blessings; therefore you have no cause to be disheartened. The first is the blessing of Sharh Sadr (opening up of the breast), the second of removing from you the heavy burden that was weighing down your back before the call, and the third of exalting your renown the like of which has never been granted to any man before. Further below in the notes we have explained what is implied by each of these blessings and how great and unique these blessings indeed are!

(36)

CHAPTER III

RESEARCH METHODS

This session cover the description of the study method. It presents some sub-heading dealing with the methodology. It includes research design, data and data sources, instruments, data collection and data analysis.

3.1 Research Design

In this study, the researcher used descriptive qualitative research. Bongdan (1992) states that qualitative research is always descriptive that the data collected are in the form of words or pictures rather than numbers. It means qualitative research in this research, the research adopted descriptive qualitative to collect and analyzed data on translated text of surah Adh-Dhuha and Ash-Sharh in Qur’an. The focus of this study is to find and analyze the verse of surah Adh-Dhuha and Ash-Sharh that contained types of semantics. Besides, this research is also to seek out and interpret the verse of the surah using semantics theory.

3.2 The Role of the Researcher

(37)

27

3.3 Research Instrument

Bogdan and Biklen (1998) explain that the main instrument employed in descriptive qualitative designs is human instrument. In this research, the instrument was the writer himself who collected, interpreted, organized, and analyzed the data and drew conclusion of the writer. However, in this study, the writer use some kinds of other instruments that help to collect the data.

In doing this research, the writer needed some instruments which help the writer in working on this research. The main instrument of this research is the writer itself to analyzing the data. In finding the data source, the writer used hand phone, laptop and internet connection to get the translated text of Quran. After that, to collect the data, the writer used writing equipment to write down all that contains semantics. The writing equipment were laptop, note book, and pen. The writer also used Qur’an to match the translated text with Qur’an.

3.4. Techniques of Data Collection

According to above, the data source of this research is translated text of surah Adh-Dhuha and Ash-Sharh. To make the writer easy to search the data, the writer did some steps bellow:

1. Close reading

(38)

28

(the exclamation of passages of Qur’an by supplying additional information) to

increase the researcher’s understanding.

2. Selecting the data

The researcher focused on the each verse of the surah to know which the verses that consist of similarities and differences lexical semantics translation in Qur’an translated.

Your Lord (O Muhammad (peace be upon him)) has neither forsaken you nor

hated you (Dr. Mohsin Khan)

Thy Lord not forsaken thee, nor He displeased with thee, (Maulawi Sher Ali) Figure 1

3.5. Data and Data Source

The data source of this research was the translated Quran of surah Adh-Dhuha and Ash-Sharh translated by Dr. Mohsin Khan and Maulawi Sher Ali. Adh-Dhuha is the 93rd sura in the Qur'an consisting of 11 verses. This surah explains about the guidance of Allah's maintenance of the prophet Muhammad in a continuous way and also contains the command to the prophet to be grateful for all His blessings. And then, Ash-Sharh is the 94th surah of the Qur’an with 8_{verses. It is typically}

(39)

29

him. Because of subject matter, length, style, and placement in the Qur'an, this sura is often coupled with Surah Adh-Dhuha. They are generally considered to have been revealed around the same time. The writer used ebook Quran English Translation by Dr. Mochsin Khan and Maulawi Sher Ali. The ebook of translated Quran of these surah were downloaded from Google.

The data of this research were the form of words, phrases and sentences which contain the lexical semantic aspects that used on translated text of surah Adh-Dhuha and Ash-Sharh in Qur’an. The data will be analyzed by using semantics and comparative theory.

3.6. Data Analysis

After collecting the data, the data were analyzed. Data analysis is the step of the researcher doing the study which is the researcher identified, classified and described the data. Mahsun (2005: 229) states that in this step the writer classified, equalized the data that the same and distinguished the data that differ. There were some steps as follows:

1. Identifying the data

The researcher identified the selected data that contain of semantics translation.

 Identifying The similarities of translated element in surah Adh-dhuha and

(40)

30

The process of identifying the selected data was focus on similarities meaning element between Dr. Mohsin Khan and Maulawi Sher ali in translating verse of Quran.

Your Lord (O Muhammad (peace be upon him)) has neither forsaken you nor hated you (Dr. Mohsin Khan) Thy Lord not forsaken thee, nor He displeasedwith thee, (Maulawi Sher Ali)

 Identifying The differences of translated element in surah Adh-dhuha and

Ash-Sharh

Then the process of identifying the selected data was focus on differences meaning element between Dr. Mohsin Khan and Maulawi Sher ali in translating verse of Quran.

Your Lord (O Muhammad (peace be upon him)) has neither forsaken you nor hated you (Dr. Mohsin Khan) Thy Lord not forsaken thee, nor He displeased with thee, (Maulawi Sher Ali)

 Give the information the advantages and disadvantages between two kinds of

(41)

31

 Identifying the semantics aspects that affect meaning

2. Drawing conclusion

(42)

CHAPTER IV

FINDINGS AND DISCUSSIONS

This chapter presents the findings and discussions result of the data analysis that connected with the answer of the research problems in chapter l. The explanation of lexical semantic in the Quran English translation used by Dr. Mohsin Khan and Maulawi Sher Ali in Surah Adh-Dhuha and Ash-Sharh when they were translating Arabic into English delivered into two parts.

4.1. Findings

(43)

33

Figure 4.1

Figure 4.2 above shows the similarities and the differences meaning translation used by Dr. Mohsin Khan and Maulawi Sher Ali in surah Adh-Dhuha. The researcher finds 14 words lexical semantic translation both two translator. There are 5 words translation that have similarities meaning and 9 words that have differences meaning in surah Adh-Dhuha.

Similarities 36%

Differences 64%

Adh-Dhuha

(44)

34

Figure 4.2

Figure 4.2 above shows the similarities and the differences meaning translation used by Dr. Mohsin Khan and Maulawi Sher Ali in surah Ash-Sharh. The researcher finds 9 words lexical translation both two translator. There are 5 words that have similarities meaning and 4 words that have differences meaning in surah Ash-Sharh.

4.1.1. The Similarities Meaning Elements of Surah Adh-Dhuha Sample 1 datum I

By the growing brightness of the forenoon, (Maulawi Sher Ali)

By the forenoon (after-sunrise); (Dr. Mohsin Khan)

Similarities 56% Differences

44%

Ash-Sharh

(45)

35

In this verse, both two translator translate this verse with lexical semantic translation. The first verse of Adh-dhuha, Allah swt started with the harf qasam (oath) with the waw (

و

) and Dhuha (

ىحضلا) muqsamubih its (

هب مسقم

) or the object used to swear. Opinions prevailing among the earlier scholars say that the oath of al-quran with wawcontains meaning of glorification of muqsamubih (

هب مسقم

). Ibn

Qayyim Al-Jawziyah says that God's oath with some of His creatures shows that He belongs to His great signs of power. The two translator, both Maulawi Sher Ali and Mohsin Khan interpret the word Adh-duha (

ىحضلا

) in the forenoon or more precisely as after sun rise. This means that the two translator do not use in a harfiyah translation. As we know that the word Adh-Dhuha among Muslims all

over the world for example in Indonesia has been so popular used to perform dhuha prayers that have at least 2 rakaat, 4 rakaat or up to 8 rakaat at around 06:00 to 10:00 am

In this verse Dr. Mohsin Khan translate this verse with lexical semantic, and Maulawi Sher Ali translate this verse with lexical semantic translation also. In this verse, the word Adh-dhuha (

ى

حضلا

) is generally used in the sense of something that is clearly visible. In his commentary Quraish Shihab (2002; 327) describes

(46)

36

Sample 2 Datum III

Your Lord (O Muhammad (peace be upon him)) has neither forsaken you nor hated you (Dr. Mohsin Khan) Thy Lord not forsaken thee, nor He displeasedwith thee, (Maulawi Sher Ali)

In the third verse both two translator translate this verse with lexical semantic translation. Dr. Mohsin Khan and Maulawi Sher ali interpreted the verse with forsaken. The word (

كع د و

) with tasydid there are also those who read it (

و

كع د

) without tasydid, both derived from the word (ع د و) whose basic meaning is

leave. Imam Ahmad recorded from Jundub that he said, "The Prophet became ill,

so he did not stand for prayer for a night or two. Then a woman came and said, ` O Muhammad! I think that your devil has finally left you.' So Allah revealed tis surah. It is interesting to see the opinion of Ar Aribib al Ashfahani who argues that the word (ع د و) is derived from the word (ةع دلا) ad-da'ah and interpret it with "the prayer of a traveler. May God ease for him travel difficulties". From here then wadda'a interpreted as congratulations to people who leave a place. Both of the

(47)

37

reasoning (ra'yu) which is feared will keep the translation from the meaning of the word base.

Sample 3 Datum V

And verily, your lord will give you (all i.e. good) so that you shall be well pleased (Dr. Mohsin Khan) And thy Lord will soon give thee and thou will be well pleased

(Maulawi Sher Ali)

Then the word (ىض رتف) fatardha, both Dr. Mohsin Khan and Maulawi Sher Ali translate with well pleased. In the al ashri dictionary said radha means happy, pleased, satisfied and willing. Although the word ridho itself is already popular,

(48)

38

him, treasure upon treasure. So he was pleased with that.” Then Allah revealed this verse.

Sample 4 Datum VII

And he found you unaware (of the Qur’an, its legal laws, and prophethood, etc.) and guided you? (Dr. Mohsin Khan) And He found thee wandering in search for Him and guided thee unto Himself?(Maulawi Sher Ali)

In the seventh verse, the translator begins the verse's translation with the

(49)

39

Sample 5 Datum XI

And proclaim the Grace of your Lord (i.e. the prophethood and all other Graces). (Dr. Mohsin Khan) And the bounty of thy Lord, proclaim. (Maulawi Sher Ali)

The next similarities meaning both two translators is in the eleventh verse there is no difference. Both translate in a lexical semantic translation. The implication of the selection of words of semantic lexical meaning to the verse, the translation will be more effective and easy to read. And try to avoid rational reasoning (ra'yu) excessive feared will keep the translation from the word base.

4.1.2. The differences meaning elements of surah AdhDhuha

There is a method equation in the lexical selection of meanings between Maulawi Sher Ali in interpreting the Qur'an with the interpretive method Dr. Mochsin Khan, there are also differences of interpretation between them. The differences are as follows:

Sample 1 datum II

(50)

40

And by the night when it becomes still, (Maulawi Sher Ali) The word sajaa (ى س) in the second verse Dr. Mohsin Khan uses the word still (or darkens) as the equivalent of the word sajaa , while the translator matches it with a

becomes still word. In the dictionary al ashri, the word sajaa (ى س) same with the word (ن س) and (ءا ده) which all means is quiet or silent. Lexically possible the selected equivalent Dr. Mohsin Khan is more correct. While there are scholars who interpret it by coming, and the tone also interprets it by going. According to the author, these two meanings are less precise, the author is more likely to understand it in the sense of translated by Dr. Mohsin Khan. The quietness of the night and its silence came when the darkness had enveloped the whole corner. Ibn Kathir in his tafsir argues that meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creat or of this (light) and that (darkness).

Sample 2 Datum III

Your Lord (O Muhammad (peace be upon him)) has neither forsaken you nor

hated you (Dr. Mohsin Khan)

Thy Lord not forsaken thee, nor He displeased with thee, (Maulawi Sher Ali)

(51)

41

qala in the al-ashri dictionary means hate. Like Quraish Shihab, He has opinion that

hate in here is not only ordinary hate, but hate which is interpreted as a very hatred.

To the translation by Dr. Mochsin Khan and Maulawi Sher Ali, both of the two authors have difference opinion in translating word (لق) qala. Al -` Awfi reported from Ibn ` Abbas, "When the Qur'an was revealed to the Messenger of Allah, Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah was affected by this. Then the idolators began to say, ` His Lord has abandoned him and hates him.' So Allah revealed this verse.

Sample 3 Datum IV

And indeed the hereafter is better for you than the present (life of this world). (Dr. Mohsin Khan) Surely every hour that follows is better for thee than the one that precedes

(52)

42

akhirah when the word is coupled with the word dar or with dar al akhirah which

means place of akhirah or afterlife. Then, the word al uula means something first or in the beginning. But the two translators have different perception. Dr. Mohsin Khan prefer to translate it with the word hereafter and the present (life of this world) and Maulawi Sher Ali prefer to translate it with every hour that follows and

the one that precedes. It means that without we realize the style of translation at

that time is very influential on the mindset of Muslims who are more concerned with the afterlife than the life in the world.

(53)

43

Sample 4 Datum V

And verily, your lord will give you (all i.e. good) so that you shall be well-pleased (Dr. Mohsin Khan) And thy Lord will soon give thee and thou will be well pleased (Maulawi Sher Ali)

(54)

44

Sample 5 Datum VII

And he found you unaware (of the Qur’an, its legal laws, and prophethood, etc.) and guided you? (Dr. Mohsin Khan) And He found thee wandering in search for Him and guided thee unto Himself?

(Maulawi Sher Ali) In the seventh verse Maulawi Sher Ali prefer to use grammatical semantic translation and Dr. Mohsin Khan prefer to use lexical semantic translation. The word (لل اض) dhallan contained in the seventh verse of the Surah Adh-Dhuha. Maulawi Sher Ali matches the word dhallan with wandering in search for Him and Dr. Mochsin Khan matches the word dhallan with unaware. The word (لضي-لض) dhalla-yadhillu is lost the way or confused not knowing the direction. This meaning

evolves to the meaning of perishing, buried and in the immaterial sense that is the heresy of the path of virtue or antonym of the word hidayah. This last common sense is more often used that the equivalent of dhallan is heretical. The notion is denied by Fakhruddinar Razi by arguing that the twenty word dhallan which in the Qur'an is not logical or too trivial to be enshrined in the verse. Moreover, be a proof of how great the grace of Allah swt to his messenger.

(55)

45

appointed as a prophet, the prophet Muhammad mastering all of them with the help and guidance of Allah swt. It can be inferred that the word dhallan in various forms means anything that has not led to the truth. Every actions or utterances that does not touch the truth is dhallan.

Sample 6 Datum 8

And He found you poor, and made you rich (selfsufficient with selfcontentmen, etc)? (Dr. Mohsin Khan) And He found thee in want and enriched thee (Maulawi Sher Ali) In the eighth verse, the word (

ائ اع

) 'aila is derived from the word (ةلئاع) 'ilah

which means poverty. And the word (ينغا) aghna 'is derived from the word (ينغ) ghina' that used to be translated with wealth or rich. Dr. Mohsin Khan translates

it with a word poor. And Maulawi Sher Ali translate it with a word in want. Ibn Kathir in his tafsir argues that the meaning of this verse is “you were poor having

(56)

46

(Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.)

Sample 7 Datum IX

Therefore, threat not the orphan with the oppression, (Dr. Mohsin Khan) So the orphan, oppress not, (Maulawi Sher Ali)

In this ninth verse, the first and foremost message in this verse is to be kind and keep the feelings of the orphaned. The word (ر قت) taqhar taken from the word (ر ق) qahara yang lexically means force. Maulawi Sher Ali in his translations uses a word of oppress not that makes his translation seem a bit ambiguous. Though taqhar also means lose others to achieve the goal or prevent the opponent. When

further explored then the word subordinate others to achieve their goals and prevent others will mean doing arbitrary. This arbitrary word appears in a word chosen by Dr. Mochsin Khan to match the word taqhar which means threat not the orphan with the oppression. The purpose of God's word in the ninth verse of the letter

(57)

47

4.1.3. The Similarities meaning elements of the surah Ash-Sharh

Sample 1 Datum I

Have we not opened your breast for you (O Muhammad (peace be upon him)) (Dr. Mohsin Khan) Have we opened for thee thy bosom. (Maulawi Sher Ali) The Surah Ash-Sharh are mentioned in the form of great love and compassion from Allah SWT, the great keeper of the Prophet Muhammad. The first verse refers to God's greatest gift. Kata ( رشن) nasyarah taken from the word ( رش) syaraha which has the meaning of explanation, exposition, elucidation. And as verb syahara means to demonstrate, to spell out, to explain, to interpret, etc. Both translators translate the word with the word opened and lexically there is no difference in the first verse translation. According to Quraish Shihab if the word nasyarah is related to something material, then the word also means cut or dissect. Whereas if associated with something that is immaterial, then it means to open, give understanding, give peace and the others. Ibn kathir in his tafsir argues the meaning

(58)

48

Sample 2 Datum II

And remove from you your burden (Dr. Mohsin Khan) And removed from thee thy burden (Maulawi Sher Ali) In the second verse, both Maulawi Sher Ali and Dr. Mohsin Khan translates word (ر و) wizra with the word burden. The word wizr in the dictionary means burden.

Sample 3 Datum III, IV

Which weighed down your back? And raised high your fame (Dr. Mohsin Khan) Which had well night broken thy back. And we exalted thy name? (Maulawi

Sher Ali) In the third and fourth verses both translators translate very briefly and vividly by choosing a word that is already understood and interpreted lexical semantic and does not violate the intent of the Qur'an. Lexically, the word (غفر) rafa'a means elevate, both material matters (mountains or hills) such as the letter

(59)

49

convenant and we raisedabove you the mount (saying): “Hold fast to that which

We have given you, and remember that which is therein so that you may become

Al-Mutaqoon.” And immaterial as degree and position contained in the letter

az-Zukhruf verse 32. Both translators, Maulawi Sher Ali translates the word rafa'a with the word exalted and Dr Mohsin Khan translate with the word raised as rafa'a. Means the immaterial meaning as contained in the letter of Az-Zukhruf verse 32.

In the fourth verse, the author sees the same translation in the word (ركد) dzikr. The dzikr means to present something in the mind, whether spoken orally,

aiming to recall what has been forgotten or to establish something that remains in the memory. As Dhikrullah is to remember of God. Dr. Mohsin Khan translate this word with fame, then Maulawi Sher Ali use word name.

Sample 4 Datum V, VI

So verily, with the hardship, there is relief. Verily, with the hardship, there is relief, (Dr. Mohsin Khan) Surely there is easy after hardship. Aye, surely there is easy after hardship

(60)

50

The equation translation meaning both Dr. Mohsin Khan and Maulawi Sher Ali is in the fifth, sixth and eighth verses. In the fifth and sixth verses

Fa inna ma’a al-‘usri yusran, inna ma’a al-‘usri yusran.

Normal sentence inna yusran ma'a al 'usri, but emphasized to ma'a al-'usri, so the

sentence becomes as above. Al-'usru was read al-'usri because he met ma'a before, while yusrun read yusran because met inna, 'usrun followed by alif lam ( ا) became al-'usru. In Arabic it changes from nakirah to ma'rifat which may mean 'usrun / difficulty, al' usru / the difficulty. Then yusrun / relief and al yusru / the

relief, so that the meaning of the verse Fa inna ma'a 'usri yusran, inna ma'a

al-'usri yusran / because verily with THE difficulty there is relief. The word al al-'usri

is called twice, and yusran is also called twice, the Arabic when repeating the word ma'rifat is the same thing, while the repeated yusran word is a nakirah that shows

different things. So the word al-'usri is called twice but the object one because ma'rifat while the word yusran is called twice the object because nakirah then

concluded together one difficulty there are two conveniences. The decipherment in this verse reveals the implicit meaning of just what is written, but both translators, Maulawi Sher Ali and Dr. Mohsin Khan translates with a simple language style and is closer to the source language.

(61)

51

of the verse easily and straightforward and involves many socio-cultural problems and overcome them with the point of view of the Qur'an. Both are al Quran translations that many discuss about the life of society. With a focus on the explanation of the Qur'an verse in terms of redaction accuracy. The purpose of the Qur'an revealed to mankind is to provide guidance for human life. With the laws prevailing in society and the progress of human civilization.

(62)

52

4.1.4. The different elements of Ash-Sharh Sample 1 Datum 2

And remove from you your burden (Dr. Mohsin Khan) And removed from thee thy burden (Maulawi Sher Ali)

The word (انغضو) wadha'na 'in the second verse is the verb of the past tense or fi'il madhi. This form is intended as an affirmation of the chest of Prophet

Muhammad. The word wadha'a itself has many meanings, among others: putting, demeaning, and belittling. interesting that the two translations are different. Dr.

Mohsin Khan uses the word remove while Maulawi Sher Ali uses the word removed. The existence of different word election with different connotation in

both translations, so that the two translations give different nuances of meaning.

(63)

53

So verily, with the hardship, there is relief. Verily, with the hardship, there is relief, (Dr. Mohsin Khan) Surely there is easy after hardship. Aye, surely there is easy after hardship

(Maulawi Sher Ali)

The next difference is in the fifth and sixth verses. In the fifth and sixth verses Maulawi Sher Ali translates by surely there is easy after hard-ship. Exactly same with the translation in the previous verse (fifth verse). While Dr. Mohsin Khan translates the fifth verse with so verily, with the hardship, there is relief, and the sixth verse with verily with the hardship, there is relief. Similarly, Quraish Shihab argues that the Almighty Allah in this fifth and sixth verses intends to explain one of his general and consistent Sunnahs is "every difficulty must be accompanied by ease during which it is determined to overcome it". This proves Him with a clear example of the person of the Prophet. He came alone, challenged and persecuted, until he and his family were boycotted by the polytheists in Mecca, not allowed to trade and not communicate with him and his family. But, finally arrived also ease and way out is expected. The above verses such as stating the ease obtained by the Prophet, as well as the perfection of morality of the Prophet is due to the previous prophet has experienced the peak of difficulty. However, prophet remain patient and optimistic so that comes sunnatullah (decree of Allah) namely: if the difficulty has reached its peak then the ease and the solution will surely come.

(64)

54

So when you have finished (from your occupation), then stand up for Allah’s worship (i.e. stand up for prayer) (Dr. Mohsin Khan) And to thy lord do thou attend whole-heartedly (Maulawi Sher Ali)

In the seventh verse there is a slight difference between the two translators, the word (بصن اف) fanshab consists of a series of letters (اف) fa' which is usually translated with the word then and بصناا) inshab which is a form of command or fi'il amri of the word (بصن) nashaba which means heavy work. Maulawi Sher ali translates it with attend whole-heartedly to show that both translators provide communicative and easy-to-understand translations. According to Quraish Shihab this nashaba word originally meant to establish something so steady. This enforcement effort is usually done in earnest so that it can lead to fatigue and here the word is used also in the sense of fatigue. The seventh verse of this letter suggests that one must have a busy life. If there is a free time, then it should do the activity. So that every Muslim does not waste time. That is what this seventh verse means.

(65)

55

Interpreting the verses of Quran Dr. Mohsin Khan is more concise and simple. This is seen in the presentation of his commentary, the interpretation done first by giving the meaning of the verses of the Qur'an, then directly provide a global interpretation, without starting with the explanation of the meaning of the word. By not adding too many notes in his tafsir as if Dr. Mohsin Khan wanted to invite readers to concentrate on dialogue directly with god. While Maulawi Sher Ali in his tafsir provides many footnotes or other translation options. Given that explanation, the author argues that what Maulawi Sher Ali is to clarify and facilitate the reader in understanding the meaning of the verses of the Qur'an.

(66)

56

them to the context of the declaration of the verse (asbabun nuzul) and interpreting verse by verse. Dr. Mohsin Khan's translation of language grammar refers to other commentary books from Middle Eastern interpreters in relation to the formation of intrinsic words and meanings.

(67)

CHAPTER V

CONCLUSSION

5.1 Conclusions

Translating is an activity that is not easy, because not everyone can translate well, let alone be a translator of the Qur'an that has a beautiful language with a high level of language. Of course, translating the Qur'an is much more difficult than translating other texts. Whether Dr. Mochsin Khan or Maulawi Sher Ali have translated the Quran so well, so the reader can easily understand its meaning. That is because both them match the word semantically lexical that fits the current condition of Muslims and answer contemporary issues with the perspective of the Qur'an with a straightforward and straightforward language.

Dr. Mohsin Khan and Maulawi Sher Ali translates the Qur'an by not necessarily translating it with a literal translation model, but with a literal translation tailored to the style of the target language. In this case is the English. It means Dr. Mohsin Khan and Maulawi Sher Ali have the ability to analyze the Quran language very well and correctly translates each word. So the language of the translation of the Qur'an does not come out of the meaning and intent of the verses of the Qur'an.

(68)

58

interpretation is to understand the verses through the language approach, so that opinions expressed by language and semantic vocabulary. On the other hand, Maulawi Sher Ali is a scholar of jurisprudence and mastered many exegetes, translating the Qur'an with a straightforward and directional language. There are many explanations given by the verses and concluding at the end of each surah. The translation approach by Maulawi Sher Ali uses a translation pattern that explains the clues of the verses of the Qur'an that directly relate to people's lives. Attempts to address problems based on verse directions and to put these instructions in an easy-to-understand language.

The semantic lexical transfer of words does not provide much clear understanding of the message brought by the Quran verse, since in addition to linguistic factors, the extralinguistics factor also influences the translation. But Dr. Mohsin Khan and Maulawi Sher Ali provides accurate translation, since both translators do not transfer words over the dictionary word overlapping.

The aspect of intention or purpose affects the translation result. The classification of translation both aims to educate Muslims to understand the meaning of the Qur'an by following the example of the apostle.

5.2. Suggestions

(69)

59

(70)

60

REFERENCES:

Al-Qattan, Khalil. M. 2002. Mabahits Fi ‘ulum al-quran. Mesir: Maktabah Wahbah Bloomfield. (1963). Language. Delhi Motilal Banar-siddas Publishers Private

Limited.

Bogdan and Biklen. 1992. Qualitative Research for Education: an Introduction to Theory and Method. Boston: Allyn and Bacon Inc.

Chaer, Abdul. 2009. Pengantar Semantik Bahasa Indonesia. Jakarta: Rineka Cipta Haq, Thoriqul. 2013. Rasionalisasi Tuhan: Membaca Allah dengan Semantik.

Surabaya. Imtiyaz Surabaya Press.

Harimurti, Kridalaksana. (1972). Daftar Istilah Linguistick: Asing-Indonesia. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa.

Hartono, Rudi .2009. Teori Penerjemahan (A Handbook For Translator)Inggris-Indonesia, Indonesia-Inggris. Semarang: Penerbit CV Cipta Prima Nusantara.

Larson, M.L. 1984. Meaning-Based Translation: A Guide to Cross-Language Equivalence. Lanham: University Press of America, Inc.

Lobner, Sebastian. 2002. Understanding Semantics. London: Arnold Publisher Lyons. (1968). Introduction to Theoretical Linguistics. Cambridge: Cambridge at the

University Press.

(71)

61

Shihab, Quraish. 2002. tafsir al Misbah: Pesan dan keserasian Al Quran. Jakarta: Lentera Hati

Verhaar, J.W.M. (1996) Asas-Asas Linguistic Umum. Yogyakarta: Gadjah Mada University Press

Comparative analysis of Dr. Mohsin Khan and Maulawi Sher Ali's translation of surah Adh-Dhuha and Ash-Sharh.