This article reviews the breadth of the influence of Arabic on the languages of Nusantara, from the early arrival of Islam in the archipelago to the modern era. 1 Focusing on both linguistics and culture, we pay attention to precolonial exchanges, regional languages -in particular Bima, Sasak, Javanese, Sundanese, and Bugis -and the recent influence of Arabic and Islamic culture on the development of technological products, Islamic financial systems, and Islamic lifestyles in contemporary Indonesia. From era to era, Arabic has not only played a role in enriching the vocabulary of the languages of Nusantara, it has also contributed to the social, religious, educational, literary, philosophical, legal, political, scientific, and cultural domains.

This article attempts to investigate the influence of ideology concept in Quran translations in Indonesia. The extent to which the ideology can influence the translators’ style and choice of words that will shape the receivers’ worldviews. In the lead up to Indonesian independence, when young Muslim intellectuals began to be moved to understand their religion well, so as not to be regarded as an underdeveloped religion, two translations appear: De Heilige Qoer-an by Maulana Muhamamad Ali and Tafsir Quran Karim by Mahmud Yunus. The two translations have similarities in the writing of a modern style. Both also attempt to translate the Quran in line with the development of science, and assume there is no dispute between revelation and creation, so the works are favored by Indonesian Muslim intellectuals. However, although they have the same concept of translation, many verses are translated differently, especially the verses about the miracles of the prophets and the privileges of Isa (as). The differences are noticeable; this is much related to the ideology background of the two translators. De Heilige Qoer-an brings Ahmadiyya ideology while Tafsir Quran Karim holds to the opinion of the prominentscholars, including the scholars of Indonesia.

This study aims to compare two translations of the Quran, which were known for the first time among Indonesian Muslims around 1930-1950. De Heilig Qoeran, translated into the Dutch language written by Soedewo and Terjemah Quran Karim was translated into the Indonesian language written by Mahmud Yunus. The material object of this study was: De Heilig Qoeran, which was translated Quran into Dutch language, written by Soedewo and Terjemah Quran Karim was translated Quran into Indonesian language written by Mahmud Yunus. The formal object was the difference between these two translations lies not only in the differentiation of language but also the differences in lexical choices given by the two translators in certain verses in their book of translation. This research belongs to a descriptive qualitative. Data were analyzed using the matching method (metode padan). The difference in its meaning was analyzed by lexical decomposition. The results of this study indicate that the lexical choice differences in the two translated books produce significant differences in meaning over the entire verse. De Heilig Qoeran tends to choose lexicon, which has logical meanings while the Tafsir Quran Karim emphasizes supernatural things, especially related to the miracles of the prophets.

Sheikh Imam Nawawi al-Bantani is an Indonesian scientist with abundant achievements. In fact, he was dubbed by Middle Eastern scientists as "the Chief of Scientists in the Land of Hijaz". Therefore, it is assumed that he has vast knowledge in various fields, one of them is in the discipline of Arabic language. The evidence of his intelligence is of course already overwhelming, so this research only aims to legitimize Sheikh Imam Nawawi al-Bantani's skills in the field of Arabic. However, due to the wide branch of Arabic discipline, this research emphasized on studying transitive and intransitive verbs with past tenses that he quoted from the verses in the book entitled Naṣā'iḥ al-'Ibād. The research was conducted using the agih method, while the data collection used the lesap technique. After conducting the research, it was found that there were 51 verbs in the past tense, both transitive and intransitive types. The total number of transitive verbs in total was 30 and the number of intransitive verbs was 21. Both types were in the correct language structure according to the principles of Nahwu based on kitab Alfiyyah Ibn Malik which explained by Ibn 'Aqil.

The diction used in the news of corpse snatching of COVID-19  varies and has caused the public to panic. This study aims to show the structure of the media language used in The News of Corpse Snatching of COVID-19 patients in Pasuruan and the factors that caused the hundreds of people attempting to take the deceased's body forcefully. The primary data are the news of corpse snathing of COVID-19 patients in Pasuruan, uploaded on YouTube and the online news media i-News, and comments from netizens in the comments column. In addition, informant interviews were conducted to show the factors causing Corpse Snatching. Critical discourse analysis (CDA) is used for content analysis by describing three dimensions: text, discursive practice, and social practice. It was concluded that the media language used in the news text of the corpse Snatching in Pasuruan tends to use vocabulary that shows negative rather than positive actions. Moreover, the media emphasizes negative actions more than describing solution actions to become government policy steps. Based on informants and studies of the third dimension, hundreds of people who conducted the Corpse Snatching were caused because people hardly accept COVID-19 protocols since they hold Kejawen Islamic funeral traditions.