The formation of Universal Social Moral Values (USMV) is considered as one of the backbone of the Malaysian education curriculum to create harmonious individuals living in the society regardless of religion, race and belief. Nevertheless, the inculcation of these social moral values is not clearly seen in the Arabic grammar curriculum even though the main source for the curriculum comes from the al-Quran, which is loaded with values. On that account, this research analyses verses of the al-Quran containing USMV. At the same time, this research attempts to prove the universality of these values, the matching of community values according to the major religions in Malaysia such as Christianity, Hinduism and Buddhism. To achieve these objectives, a qualitative approach through content analysis is used to describe the USMV that takes place deductively and inductively in the al-Quran. The findings of the study reveal that Mutual Respect and Humility are two universal social moral values in the Malaysian context that may be used as curriculum material for Arabic-Quranic Grammar in the framework of value-based education.
In Indonesia, the text of the Qurʾan is available in nine different local languages. One of them is the Javanese dialect of Banyumasan, the oldest and most authentic among the local Javanese dialects. This variant of Javanese has an egalitarian character and is free from social stratification markers. This study aims to resolve the problems encountered by the translation team of Terjemah Al-Qur’an Bahasa Banyumasan who had to overcome substantial translation barriers due to the intercultural context. This study uses a qualitative approach. We found that socio-linguistic adaptation created significant barriers during the translation process. Certain topics require a distinctive vocabulary to reflect the original meaning and context correctly. Also, the use of a special set of words is needed to translate proper nouns. The translator’s decision to replace certain non-etiquette words with standard Javanese is to acknowledge the egalitarian character of the Banyumasan dialect in the translation, while yet preserving the original message of the Qurʾan and the intricacies of the Arabic language.
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