Meaning Differences Between Two Quran Translations in Activism Era in Indonesia (Ideology in Translation Analysis)

Abstract

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.

Critical Analysis of ‘Aql and Brain in the Paradigm of the Qur’an and Neuroscience and Its Contribution to the Development of Islamic Education

“…131 Improvement and good thinking as well as the encouragement of regular practice to think right, and be able to maintain, condition from various influences so that they can make the right and right decisions. 132 The development of reason in the concept of Tafsir mentioned additional development, many and high possessed by humans, development in humans is a natural and continuous process that is given by Allah to all living things. 133 Parents and educators must have a positive impact on children, and that students are more concerned than farmers about their crops and that plants are affected by where they grow.…”

Padanan Kosakata Arab Dalam Al-Qur’an Terjemah Versi Indonesia Dan Malaysia

“…Kajian internal dapat berupa struktur fonologi, morfologi, sintaksis dan juga penerjemahan (Mahliatussikah, 2016). Makna ayat-ayat al-Qur'an hanya dapat dipahami oleh penutur yang memiliki kemampuan bahasa Arab yang baik (Bustam & Astari, 2018). Penerjemahan kosakata Arab ke dalam berbagai bahasa, dapat dipengaruhi oleh latar belakang budaya masing-masing negara, sehingga hal ini memengaruhi pembaca dalam memahami ayatayat al-Qur'an.…”

“…Kata taqwa> diterjemahkan dengan piety, kufr: disbelief, haq: truth , ma'ru> f: charity , munkar: wrong, ghaib diterjemahkan dengan kata unseen/unknown, zaka> h: alms giving, dan ta> wbah: repentance (Ali, et.al, 2012). Kajian al-Qur'an berbahasa Belanda De Heilige Queran yang dilakukan oleh (Bustam & Astari, 2018) menemukan bahwa al-Qur'an terjemah bahasa Belanda cenderung menghindari pemaknaan kosa kata di dalam al-Qur'an yang berdimensi metafisik dan penerjemahannya mengarah kepada rasionalitas yang bisa diterima oleh akal dan ilmiah, sebagai contoh, penerjemahan kata ‫رفع‬ َّ ‫هللا‬ dalam konteks kisah nabi Isa pada surah Annisa: 158, maka pada De Heilige Queran diterjemahkan dengan 'ferheaven' yang berarti 'memuliakan'. Hal ini didasari secara rasional bagi kalangan Belanda seseorang yang diangkat ke atas belum dapat diterima secara akal, sehingga makna yang digunakan dalam terjemah De Heilige Quer an, yaitu 'memuliakan' (Astari & Bustam, 2019).…”

The Meaning of Khalaqa and Its Derivation in Surah Ar-Rum (Semantic Analysis of Toshihiko Izutsu)

“…The problem of using inaccurate word equivalents in translating the Qur'an has an impact on the interpretation of the text which is different from the text (Al-Qinai, 2012). As there were deviations in the equivalent translation of the Dutch Al-Qur'an which showed deviations in the translation, especially the prophetic verses and the miracles of the prophets (Astari & Bustam, 2019;Bustam & Astari, 2018). The Qur'an contains many examples of taḍmin (the use of a verb followed by a preposition which is not a standard collocation).…”