the translation methods used by muhsin khan and

THE TRANSLATION METHODS USED BY MUHSIN KHAN ANDQURAISH SHIHAB IN TRANSLATING SURAH ADH-DHUHA

A ThesisSubmitted to Letters and Humanities Faculty in partial Fulfillment of the

Requirement for the Degree of Strata One

RUYANI108026000008

ENGLISH LETTERS DEPARTMENTLETTERS AND HUMANITIES FACULTY

STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH”JAKARTA

2014

i

ABSTRACT

Ruyani.The Translation Methods Used by Muhsin Khan and QuraishShihab in

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.

Finding of this study shows that the word for word translation method has

much better understanding in translating surah Adh-Dhuha. Besides, the meaning

equivalence shows that linguistic equivalent is much better to make reader

understand of the translation. The result also shows that between translation

methods and meaning equivalence is related to create the best translation.

ii

APPROVEMENT

THE TRANSLATION METHODS USED BY MUHSIN KHAN ANDQURAISH SHIHAB IN TRANSLATING SURAH ADH-DHUHA

A ThesisSubmitted to Letters and Humanities Faculty in partial Fulfillment of the

Requirements for the Degree of Strata One

Ruyani108026000008

Approved by:

H. Abdul Hamid, M.Ed

ENGLISH LETTERS DEPARTMENTLETTERS AND HUMANITIES FACULTY

STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH”JAKARTA

2014

iii

LEGALIZATION

Name : Ruyani

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)

5. DantiPudjiati, S.Pd, M.M, M.Hum.(Examiner II) _________ _______NIP. 19731220 199903 2 007

iv

DECLARATION

I hereby declare that this submission is my own work and that, to the best

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

Ruyani

v

ACKNOWLEDGEMNT

In the name of Allah, the most gracious, praise, and gratitude be to Allah

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.

7. The writer’s brother: Ustd. Samsuddin (Abot) and WawanJaswani for give

him support.

vi

8. Siti Rosita, for her love, patient, help and support during finishing this

paper.

9. The writer’s friends at English Letters Department and all students of

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

The writer

vii

TABLE OF CONTENT

ABSTRAK ............................................................................................................ i

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

2. Types of Equivalence ................................................ 17

viii

3. Procedure translation ................................................. 21

D. Translation of the Qur’an .................................................. 22

1. The Definition of Translation of the Qur’an ............. 22

2. Meaning of the Term Tarjumah ................................. 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

APPENDICES ..................................................................................................... 51

ix

LIST OF TABLE

Table 1: Table of Data Description ..................................................................... 27

Table 2: The Result of Translation Method ........................................................ 39

Table 3: Frequency of Translation Method ......................................................... 41

Table 4: Frequency of Equivalent Meaning ........................................................ 42

1

CHAPTER I

INTRODUCTION

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

1H.B Jassin. Al-Qur’anul Karim-Bacaan mulia,(Jakarta: PT. Jambatan, 1991), cet. Ke-3, p.16

2

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. verseEnglis Version

By Muhsin Khan

Indonesian Version

By M. Quraish Shihab

1 والضحىBy the forenoon (after sun-

rise);Demi adh-Dhuha

2http://ilhammustafa.blogspot.com/2011/05/metode-dan-pendekatan-tafsir-al-qur,an.html. YusufEffendi, S.H.I. data diakses pada hari Senin tanggal 30 Mei 2011

3 Dr. Frans Sayogie, M. Pd, Penerjemah Bahasa Inggris ke dalam Bahasa Indonesia, (Tangerang:Pustaka Anak Negri, 2009), h. 89.

3

From these examples, if viewed from the text of the translation is very clear

different. In the Arabic-Indonesian Dictionary, the word والضحى has meaning

when the sun rises (rising sun)4. And the character Wau in surah Ad-Dhuha is (و)

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 by M. Quraish Shihab, “Demi adh-Dhuha”, that’s meant which

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?

4Prof. DR. H. Mahmud Yunus, Kamus Arab Indonesia, (Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h. 2265John. M. Echols dan Hasan Shadily, An English-Indonesian Dictionary, (Jakarta: PT. Gramedia PustakaUtama, 1976), h. 253

4

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

Analyzing the data from English version and Indonesian version.

5

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

This research began in February 21, 2012 and will be ended in May, 2014.

It taken place in UIN Library, University of Indonesia Library in Jakarta and

Islamic Boarding School Daarul Ibtida wal Mubtadiin in Tangerang

6

CHAPTER II

THEORETICAL FRAMEWORK

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

6Frans Sayogie, Teori & Praktek Penerjemahan: Bahasa Inggris ke dalam Bahasa Indonesia,(Tangerang: Pustaka Anak Negri, 2009), p. 77 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 J.C.Catford, A Linguitic Theory of Translation. (London: Oxford University Press, 1963), p. 20.

7

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. 3.13A Widyatama, Seni Menerjemahkan, (Yogyakarta: Kanisius, 1989), h. 11

14Dr. Frans Sayogie, M. Pd, Penerjemah Bahasa Asing ke dalam Bahasa Indonesia, (Jakarta:Lembaga Penelitian Universitas Islam Negri Jakarta, 2008 ), h. 7.

8

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

15Kamus Besar Bahasa Indonesia, Balai Pustaka, Edisi Ketiga, cet. I, 2001, h. 5816Frans Sayogie, Teori dan Praktek penerjemahan Bahasa Inggris ke dalam Bahasa Indonesia,(Tangerang: Pustaka Anak Negri, 2009), h. 89

9

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.”

17http://kiflipaputungan.wordpress.com/2010/06/12/metode-penerjemahan-bahasa-ala-newmark/. Rudi Hartono, S.S., M.Pd. data diakses pada tanggal 12 juni.18Peter Newmark, A Textbook of Translation, (UK, Prentice Hall International, 1988), h. 45

10

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

Semantic translation differs from “faithful translation” only in as far as it

must take more account of the aesthetict value (that is, the beautif and natural

sound) of the SL-text, compromising on “meaning” where appropriate so that no

assonance, word-play or repetition jars in the finished version.

11

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

Free translation reproduces the matter without the manner, or the content

without the from of the original.

12

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

Idiomatic translations reproduces “the massage” of the oroginal but tends

to distort nuances of meaning by prefering colloqualism and idioms where these

do not exit in the original (Autorities as diverse as selescovith and Stuart Gilbert

tend to this from of lively., natural translation).

13

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 Newmark, Peter, Op.Cit., pp. 45-47

14

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 Juliane House, Trasnlation, (Oxford: Oxford University Press, 2009), p.29

15

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 cannot be 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.4822 Juliane House, Trasnlation, (Oxford: Oxford University Press, 2009), p.2923 J. C. Catford, A Linguistic Theory of Translation, (London: Oxford University Press,1965), p.4924 Juliane House, Trasnlation, (Oxford: Oxford University Press, 2009), p.2925 Peter Fawcett, Translation and Language; Linguistic Theories Explained, (Manchester:St. Jerome publishing, 1997), p.56

16

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 of identical 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 Susan Bassnett, Translations Studies, (London: Routledge, 2002), p.32

17

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. 29 Amongst

27 Susan Bassnett, Trasnlation Studies, (London: Routledge, 2002), p.3228Mona Baker, In Other Words: A Course Book on Translation, (London: Routledge,1992), pp.11-1229 Ibid.p.86

18

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.30 Therefore

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 Mona Baker, In Other Words, a Coursebook on translation, (London: Routledge, 1992),p.223

19

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 Juliane House, Translation, (Oxford: Oxford University Press, 2009), p.31-32

20

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’.

i. Adding, this process is used to help when the translation that had

the related with the technique, the culture and others. Adding and

21

borrowing may take place at the same time. Example: ‘National

Bank’ is translated into ‘Bank Nasional’ adding word ‘Bank’.

j. Subtraction, this means the decrease of the SL text, example:

‘automobile’ is translated into ‘mobil’. The subtracting word

‘auto’.

k. Expanded, this means expand of the TL text, example: ‘whale’ is

translated into ‘ikan paus’.

E. Translation of the Qur’an

1. The Definition of the Qur’an

The Qur’an was revealed to the messenger Muhammad S.A.W in Arabic

language. This phenomenon was a social necessity for the felicity of the message

and the mission of Islam. Since then, Arabic language became an integral part of

the essence of Islam, especially for conversation in the conveyance of his

message. The mission of our messenger S.A.W was for the entire humanity. The

Qur’an had proclaimed it: “Say: O! Men! I am sent unto you all, as the Apostle of

Allah, to whom belongeth the dominion of the heavens and the earth, there is no

god but He: it is He that giveth both life and death. So believe in Allah and His

words: follows him, that (so) ye may be guided” (7:158) “We have not sent thee

but as a universal (Messenger) to men giving them glad tidings, and warning them

(against sin) but most men understand not” (34:28)

The nucleus of an Islamic state was developed in the Arabian Peninsula.

Undoubtedly, the language was revived and animated with the life of the ummah.

The development of an Islamic state was in a direction of revitalizing and

revivifying the language of the Arabs. The Qur’an is the revelation of Islam. Islam

is the recognized and the promised religion of Allah S.W.T. The knowledge of

Islamic principles and foundations will only be accomplished if the Qur’an is

understood in its original language in which it was revealed. Meanwhile, over the

years, Islam was opened to new territories which embraced other foreign

languages. Islam was introduced to new communities that accepted Islam whole

22

heartedly. It became necessary to each and everyone to it in a language inwardly

and outwardly, so that Man will be able to establish and perform its required

obligations. At this point, the need was not felt for the translation of the Qur’an.

2. Meaning of the Term Tarjumah

The word tarjumah is defined and discussed as 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 are tafsir and ta’wil.

Literally, tafsir means, clarification, explanation, and illustration.35 “And

no question do they bring to thee but We reveal to thee the truth and the best

explanation.” Technically, the word tafsir refers to knowledge and comprehensive

understanding of the Book of Allah S.W.T revealed to Muhammad S.A.W and an

elucidation of its profound meaning, extraction of its laws, wisdom and maxims.36

32 Dr. Thameem Ushama, Methodologies of the Qur’anic Exegesis, (A.S. Noordeen,1995), p.11333 Manna Qattan, Mabahith fi ‘Ulum al-Qur’an, (Beirut: Mawassasat al-Risalah, 1983),p.31334 Amir Abdul Aziz, Dirasat fi ‘Ulim al-Qur’an, (Beirut: Dar al Furqon, 1983), p.23135 Manna Qattan, Mabahith fi ‘Ulum al-Qur’an, (Beirut: Mawassasat al-Risalah, 1983),p.32336 Muhammad Ali Sabuni, Al-Tibyan fi ‘Ulum al-Qur’an, (Damascus: Maktabah al-Ghazali,1401H), p.61

23

It is also stated that it is the knowledge of research on the Qur’an. It is further

called exegesis.

Ta’wil refers to the interpretation or reclamation of meanings.37 That is, a

mufassir reverts to a meaning of the verse from various probable meanings.38

Some Ulama advocate that ta’wil is synonymous with tafsir.39 It is also mentioned

that the first word is ta’wil which mean tadbir, taqdir, and tafsir corresponding to

meditation, contemplation and interpretation:40 “…Seeking discord and searching

for its hidden meanings, but no one knows its hidden meanings except Allah”

(3:7). Technically it refers to, among the classical author’s tafsir. It is propounded

that tafsir al-Qur’an corresponds to ta’wil al-Qur’an with the same meaning.41

Nevertheless, a group of ‘ulama expresses that between tafsir and ta’wil

there is an obvious difference and it is very popular among contemporary

commentators and writers.42 To them, tafsir refers to the external meaning of the

verses of the Qur’an, whereas, ta’wil refers to the preponderant of some of the

probable meanings of a verse which bears numerous meanings.43

3. The benefit of translation of the Qur’an

Translation of the Qur’an into international languages has the following

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.6238 Ibid.,39 Faruq Hamadah, Madkhal ila ‘ulum al-Qur’an wa al-Tafsir, (Rabat: Maktabah al-Ma’arif,1979), p.21340 Muhammad Ali Hasan, al-Manar fi ‘Ulum al-Qur’an, (‘Amman: Dar al-Arqam, 1983),p.13941 Ibid.,42 Ibid.,43 Ibid.,44 Dr. Thameem Ushama, Methodologies of the Qur’anic Exegesis, (A.S. Noordeen,1995), p.130

24

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 Dr. Thameem Ushama, Methodologies of the Qur’anic Exegesis, (A.S. Noordeen,1995), p. 131

25

CHAPTER III

RESEARCH FINDINGS

A. Data Description

In this description of the data, the writer discusses the selected data that

used by Muhsin Khan and Quraish Shihab in surah adh-Dhuha. After collecting

the data, the writer tabulates the data through the following table:

Table 1

Table of Data Description

No verse English Version by

Muhsin Khan

Indonesian Version by

Quraish Shihab

1 By the forenoon (after

sun-rise);

Demi adh-Dhuha

2 And by the night when it

is still (or darkens);

Dan malam apabila

bening

3 Your Lord (O Muhammad

(Peace be upon him)) has

neither forsaken you nor

hated you.

Tuhanmu tidaklah

meninggalkanmu dan

tiada (pula) Dia

membenci

4 And indeed the Hereafter

is better for you than the

present (life of this

world).

Dan sungguh akhirat

lebih baik bagimu dari

permulaan

5 And verily, your Lord will

give you (all i.e. good) so

that you shall be well-

pleased.

Dan kelak Tuhanmu

pasti memberimu

sampai engkau puas

26

6 Did He not find you (O

Muhammad (Peace be

upon him)) an orphan and

gave you a refuge?

Bukanlah Dia

mendapatimu seorang

yatim, lalu Dia

melindungimu?

7 And He found you

unaware (of the Quran, its

legal laws, and

Prophethood, etc.) and

guided you?

Dan Dia mendapatimu

seorang yang bingung,

lalu Dia memberikan

petunjuk

8 And He found you poor,

and made you rich

(selfsufficient with

selfcontentment, etc.)?

Dan Dia mendapatimu

seorang yang

kekurangan, lalu Dia

memberikan

kecukupan

9 Therefore, treat not the

orphan with oppression,

Maka adapun anak

yatim maka janganlah

berlaku sewenang-

wenang

10 And repulse not the

beggar;

Dan adapun peminta

maka janganlah

menghardik

11 And proclaim the Grace of

your Lord (i.e. the

Prophethood and all other

Graces).

Dan adapun

menyangkut nikmat

Tuhanmu maka

sampaikan.

27

B. Data Analysis

From the table above, it can be analyzed as follows:

1.

In the Arabic-Indonesian Dictionary, the word الضحى has meaning when the

sun rises (rising sun)46. And the character Wau in surah Ad-Dhuha is (و) Wau

Qasam and 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”.48 Quraish Shihab translates it to “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 ( (الضحى to ‘the forenoon (after sun-rise)’. The translation

result is accurate because M. Khan transfers the meaning of the word ( in (الضحى

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

46Prof. DR. H. Mahmud Yunus, Kamus Arab Indonesia, (Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h. 22647Syeikh Muhammad bin Ahmad ‘Abdul Bari Al-Ahdali, Al-Kawakib Ad-DuriyyahsyarahMutammimah Al-Jurumiyyah, (Indonesia: DaarulHaya Al-Kitabul ‘Arabiah), juz 1, h. 4448John. M. Echols dan Hasan Shadily, An English-Indonesian Dictionary, (Jakarta: PT. Gramedia PustakaUtama, 1976), h. 253

28

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 (واللیل) included into qosam (oath).50

In the Arabic-Indonesian dictionary the word )سجى( has meaning of dark,

night, quiet.51And include into fi’il madhi form (past tense). M. Khan translates

the word ( ,”still darken“ (سجى 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

)سجى( that should be translated to “tenang atau sunyi,”52 because the word )سجى(

refer to the word ‘ ’, but Quraish Shihab translates the word )سجى( 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,.50Syeikh Muhammad bin Ahmad ‘Abdul Bari Al-Ahdali, Al-Kawakib Ad-Duriyyah syarah Mutammimah Al-Jurumiyyah, (Indonesia: Daarul Haya Al-Kitabul ‘Arabiah), juz 1, h. 4451Prof. DR. H. Mahmud Yunus, Kamus Arab Indonesia, (Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h.16452 Prof. DR. H. Mahmud Yunus, Kamus Arab Indonesia, (Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h.164

29

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 ( (قلى 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 (ما ودعك), however, they

translate it starts from “ربك” but the meaning is equivalent. If the translators start

it from the word (ما ودعك), 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.

M. Khan translates to “And indeed the Hereafter is better for you than the

present (life of this world).”Quraish Shihab translates to “Dan sungguh akhirat

lebih baik bagimu dari permulaan.”

30

In the Arabic-Indonesian dictionary the word (آخرة) 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 } منالأول{

الدنیا 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 ( The translation result is accurate because M. Khan transfers the .(الأولى

meaning of the word ( in the source language as exactly as possible into the (الأولى

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.

53Prof. DR. H. Mahmud Yunus, Kamus Arab Indonesia, (Jakarta: PT. Hidakarya Agung, 1990), cet. Ke-8, h.3654Imam Jalalain, Tafsir Al-Jalalain

31

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 ترضىف 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 ( includes (فترضى into Fi’il Mudhori’ form (present tense) ‘rodhiya- yardha-

ridhaan’ it has meaning ‘rela, suka, senang’.55 The word (فترضى) 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 something

55 Prof. DR. H. Mahmud Yunus, Kamus Arab Indonesia, (Jakarta: PT. Mahmud Yunus wa Dzurriyyah, 2010),hal. 144

32

good to our prophet Muhammad (S.A.W), the word ( is equivalent to the (فترضى

word ‘sampai engkau puas’. The translation result is accurate because Quraish

Shihab transfers the meaning of the word ( in the source language as (فترضى

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.

The translation result is accurate, because M. Khan transfers the meaning of

the word (you/ك) in the source language as exactly as possible into the target

language. The equivalent in this corpus is categorized as textual equivalence.

33

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 وجد in Arabic Qaeda included into fi’il madi form and have

“Faa’il or subject” is dhomir ,ھو and refer to Allah. So the word وجد 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 اضال means go astray, its means

the word ( اضال ) in this paragraph is misguided in the sense of not having an

understanding of the Islamic law, in the Book TafsirJalalain clarified that ( اضال )

57.عماأنتعلیھمنالشریعة M. 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 ( اضال ) ‘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.

56Abifadhail bin ‘Abdul Wahab bin ‘Imaduddin Al-Ma’ruf , Matan Bina wal Asas, h. 22

57 Imam Jalalain, Tafsir Al-Jalalin

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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 عائلا its means فقیرا) عائال ( “poor”,

M. Khan translates it to “poor,” In the Arab-Indonesian dictionary the word أغنىit 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.

Quraish Shihab translates the word ’by ‘kekurangan (عائلا) and ( (فأغنى by

“lalu Dia memberikan kecukupan”, because he used communicative translation

method, he wants the reader understand well when they read this verse. In the

Arabic-Indonesian dictionary the word ( (أغنى has meaning ‘to be rich’ and the

word (عائلا) has meaning ‘poor’. The translation result is accurate because Quraish

Shihab transfers the meaning of the word ( (فأغنى and (عائلا) in the source

language as exactly as possible into the target language. The equivalent in this

corpus is categorized as textual equivalence.

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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



Quraish Sihab translates to “Maka adapun anak yatim maka janganlah

berlaku sewenang-wenang.”

Quraish Sihab uses the word for word translation method, because the


source langguage. His translation is equivalent and he uses the linguistic



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 meaning the beggar.

Muhsin Khan used the faithful translation method, because the translators

attempt to reproduce the contextual meaning of the original text with the

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appropriate grammatical structure limits the target text. This equivalence is



Quraish Sihab used the word for word translation method, because the


source langguage. His translation is equivalent and he used the linguistic



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.”

Based on the results of translation, Quraish Shihab translated the character

(ب) in the word (بنعمة) by “menyangkut”, because he used communicative

translation method, he wants the reader understand well when they read this verse.

In the Arabic-Indonesian dictionary the character (ب) has meaning ‘dengan’. The

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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 VerseTranslation Method

Musin Khan Quraish Shihab

1

Communicative

translation

method

Word for word

translation

method

2Literal translation

method

Literal translation

method

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3Free translation

method

Free translation

method

4

Communicative

translation

method

Literal translation

method


method

Communicative

translation

method

6

Communicative

translation

method

Literal translation

method

7Free translation

method

Word for word

translation

method

8Free translation

method

communicative

translation

method

9

Faithful

translation

method

Word for word

translation

method

10

Faithful

translation

method

Word for word

translation

method

11Free translation

method

Communicative

translation

method

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Table 3

Frequency of translation method

No Translation methodTotal Percentage

M. Khan Q. Shihab M. Khan Q. Shihab

1Word for word

translation method- 4 - 35%

2 Free translation method 4 1 40% 5%

3Faithful translation

method2 - 15% -


method2 3 15% 30%

5Communicative

translation method3 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:

1. Linguistic equivalent

2. Grammatical equivalent

3. Textual equivalent

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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 EquivalenceTotal 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

a. In the second verse, the results of two 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.

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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

.Khan more explain in detail, so the readers can understand ,(الأولى)

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 (لسوف), whereas M. Khan translated it by ‘verily’. Quraish

Shihab translated the word ( (فترضى 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 Quraish Shihab’s translation is .(ك) 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 ( اضال ). 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

English, and ‘miskin’ in Indonesian. Quraish Shihab translated it

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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.

i. In the eleventh verse, M. Khan and Quraish Shihab want the

readers can understand well. But the result of Khan’s translation

form of paraphrase is longer than its original form, because he used

free translation method. While Quraish Shihab used

communicative translation method.

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CHAPTER IV

CONCLUSIONS AND SUGGESTIONS

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.

Both of translations (English version and Indonesian version) are

equivalence meaning with the source language, because the both of translators has

the same purpose, they want to allow the readers can understand well to the

content of the messages that contained in surah Adh-Dhuha.

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B. Suggestions

finishing this analysis, the writer realizes that the translation research is

difficult to do, especially in analyzing the Arabic language into English language

and Indonesian language in the Al-Qur’an. The writer gets a lot of differences in

comparing both of translations especially in translating surah Adh-dhuha.

In this research, the writer suggests the readers, who are interested in

translation research especially in Arabic and English and Indonesian Qur’an

translation, not only mastering the translation methods but also understanding the

Arabic’s text as a source language and English and Indonesian texts as the target

languages until they can apply the translation methods and meanings in his

research. As this thesis is still far from perfection, so the writer hopes the readers’

correction and evaluation to make this thesis more perfect. At last the writer hopes

that this research can be useful for the readers especially for the students who are

interested in translation study.

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