A mutashabihat verse (anthropomorphism) is a verse that contains many interpretations as it has various dimensions of meaning. Explicitation is one of the translation procedures introduced by Vinay and Darbelnet as an effort to make the target language readers understand clearly the implicit meaning contained in the source text. In other words, the implicit meaning contained in the source text can be revealed into the target text through this procedure. A translator whose role is to transfer the meaning of source text is always bounded by a certain ideology that will influence his translation works. This study aims to examine the forms of explicitation used in the translation of the mutashabihat verses in the Quran and relate them to translators’ ideologies. This study adopted a qualitative approach that led to the analysis of text content of the Quran, which is elaborated descriptively by selecting three (3) words found in the text of the Quran that is related to Allah, as the sample of the study which are )يد( ,)استوى( and (أعين ). The corpus texts used are the Malay Quran translation by Abdullah Basmeih, Mahmud Yunus, and Zaini Dahlan. The findings showed that the translation of the mutashabihat verses used various forms of explicitation to enhance a clearer understanding of the target readers to the meaning of the Qur'an, such as lexical specification, the addition of explanatory remarks, additional information in brackets and footnotes. In addition, studies found that Mahmud Yunus and Zaini Dahlan retained the meaning of translated mutashabihat verses literally without giving an esoteric interpretation of the Quran and sometimes inclined towards the ideology of al-Ta’wil. On the other hand, Abdullah Basmeih was more prone to the ideologies of al-Ta’wil and al-Ithbat bi Dawabit in translating the verses. ABSTRAK Ayat mutashabihat ialah ayat yang mengandungi banyak pentafsiran kerana mempunyai pelbagai dimensi makna. Eksplisitasi pula ialah salah satu prosedur terjemahan yang diperkenalkan oleh Vinay dan Darbelnet sebagai usaha agar pembaca bahasa sasaran memahami dengan jelas makna implisit yang terkandung di dalam teks sumber. Melalui prosedur ini, bentuk makna implisit yang terkandung di dalam teks sumber dapat dizahirkan ke dalam teks sasaran. Penterjemah selaku pihak yang memainkan peranan dalam memindahkan makna sebenarnya sentiasa terikat dengan ideologi tertentu yang akan mewarnai teks sasaran yang dihasilkannya. Kajian ini bertujuan meneliti bentuk eksplisitasi yang terdapat dalam terjemahan ayat-ayat mutashabihat dalam al-Quran serta menghubungkaitkannya dengan pengaruh aliran pemikiran yang dipegang oleh penterjemah. Kajian ini menggunakan pendekatan kualitatif yang menjurus kepada analisis kandungan teks al-Quran yang dihurai secara deskriptif dengan memilih tiga (3) perkataan yang dinisbahkan kepada Allah SWT yang terdapat dalam teks al-Quran sebagai sampel kajian iaitu lafaz )ىوتسا(, )دي( dan (أعين ). Korpus kajian pula adalah teks al-Quran yang diterjemahkan oleh Abdullah Basmeih, Mahmud Yunus dan Zaini Dahlan. Hasil kajian menunjukkan bahawa terjemahan ayat-ayat mutashabihat menggunakan pelbagai bentuk eksplisitasi untuk memberi kefahaman yang lebih jelas kepada pembaca sasaran terhadap makna al-Quran iaitu bentuk pengkhususan, penambahan maklumat, maklumat tambahan dalam kurungan dan nota kaki. Selain itu, kajian juga mendapati bahawa Mahmud Yunus dan Zaini Dahlan mengekalkan makna literal teks al-Quran tanpa takwilan dan kadang-kadang condong kepada aliran pemikiran al-Ta’wil dalam menterjemahkan ayat mutashabihat. Manakala Abdullah Basmeih pula lebih cenderung kepada aliran pemikiran al-Takwil dan al-Ithbat bi Dawabit dalam memberikan maksud ayat mutashabihat.
Terdapat pelbagai jenis unsur figuratif dalam al-Quran dan pakar bidang linguistik Arab menamakannya majāzī. Majāz Mursal merupakan salah satu daripada unsur figuratif yang merujuk kepada kaedah penggunaan perkataan yang maknanya berlainan daripada makna sebenar dan mempunyai hubungan tidak setara dengan kata iringan (qarīnah) yang dapat dilihat atau disebut di dalam ayat. Hubungan antara maksud asal dengan maksud dikehendaki bukan berunsurkan penyerupaan, tetapi mengandungi hubungan kemaknaan. Ini bermakna majāz mursal mengalami perubahan semantik yang perlu ditafsirkan dengan jelas agar maksud sebenarnya dapat disampaikan dengan tepat ke dalam bahasa sasaran. Penulisan ini bertujuan menganalisis terjemahan ayat al-Quran yang mengandungi majāz mursal ke bahasa Melayu untuk melihat kesepadanan maksud sebenar yang terdapat dalam mesej al-Quran dengan teks sasaran. Kajian ini hanya tertumpu kepada hubungan kesan atau akibat (musabbab). Kajian ini adalah kajian kepustakaan dan bersifat kualitatif kerana mengguna pakai kaedah analisis kandungan dalam menganalisis terjemahan gayabahasa majāz mursal. Dua teks terjemahan al-Quran oleh Mahmud Yunus dan Abdullah Basmeih dijadikan korpus kajian untuk melihat pendekatan yang digunakan oleh kedua-dua teks tersebut. Sembilan ayat al-Quran yang mengandungi majāz mursal daripada kategori hubungan musabbab dipilih untuk dianalisa. Untuk mengukur ketepatan dan kesepadanan mesej bahasa sumber dengan bahasa sasaran, pentafsiran kitab-kitab tafsir dan kitab ulum al-Quran yang muktabar dirujuk seperti al-Kashshāf karya al-Zamakhsharī, al-Burhān karya al-Zarkashī, Tafsīr al-Ṭabarī karya al-Ṭabarī, al-Taḥrīr wa al-Tanwīr karya Ibn ‘Āshūr, al-Itqān karya al-Suyūṭī dan al-Tafsīr al-Munīr karya Wahbah al-Zuhailī. Kajian ini mendapati wujudnya terjemahan yang tidak menepati kehendak makna sebenar mesej al-Quran ekoran penggunaan pendekatan secara literal. Justeru, strategi terjemahan lain perlu diguna pakai agar makna sebenar mesej al-Quran dapat disampaikan kepada pembaca sasaran. Walau bagaimanapun, adakalanya majāz mursal boleh diterjemahkan secara literal jika sekiranya tiada kekeliruan pada maksud asal mesej al-Quran.
It is clear that the translation of the meaning of the Quran plays an important role to educate non-Arabic Muslim speakers with the messages of the Quran and its teachings. Clarity, easiness in style of language and the choice of words ensure that the messages of the Quran is properly or at least partially readable. Readability of the translated text refers to the extent of which a reader can understand a translated text easily. Readability also denotes the clarity or complexity of the text itself. Various factors are employed to measure readability such as sentence length, complexity and clarity of sentence structure, the numbers of repeated words and cohesion between the texts. The objective of this research is to analyze the extent of the readability of the Quranic texts that are translated into Malay language. In achieving this objective, this study employs descriptive, analytical and comparative methods on several Quranic translations, namely the translation by Mahmoud Younis, Abdullah Basmeih and Zaini Dahalan. Based on a number of examples, the study concludes that some of the translated text is non-eloquent due to the using of parentheses in convergent position and occurrences of redundant repetitions. Furthermore, evidences also demonstrate to a certain extent unnecessary complexity in sentence structure due to the appearance of different pronouns referring to the same person or thing as well as a mismatch of pronoun to referred noun. Therefore, the issue of the extent of the readability of translated text has a crucial role in ensuring the cohesion and coherence of sentences whether partially or in its entirety. لا مشاحة في القول إن ترجمة معاني القرآن الكريم تؤدي دورا في تفهيم المسلمين من غير الناطقين بالعربية مقصوديةَ النص القرآني الأصلي العربي وفحوى رسالته. فالوضوح والسهولة في استعمال الأسلوب، وسلامة اختيار الألفاظ والمفردات سوف يحدّدان مقصودية النص المصدر وفحوى الرسالة القرآنية، أو على الأقل يفيد مدى مقروئية النص المترجَم جزءا من المعنى المراد في النص الأصلي. والمقصود بمقروئية ) Readability ( النص المترجم هو المدى الذي تبلغه الترجمة من حيث قابليتها للقراءة وفهمها بيسر وسهولة، أو مدى سهولة النص أو صعوبته من حيث قراءتهُ وفهمُه. هناك العديد من العوامل التي تستخدم لقياس المقروئية، منها ما يتعلّق بطول الجمل وقِصَرها، وتعقيد التراكيب وعدمه، وعدد الكلمات المكررّة وعكسه، والترابط بين أجزاء النص وعدمه. وعلى ضوء ذلك، يستهدف هذا البحث إلى تحليل النصوص القرآنية المترجمة إلى اللغة الملايوية بغية الوصول إلى معرفة مدى مقروئية النص المترجَم. ويتم هذا البحث باختيار النسخ التي ترجمها محمود يون،، والشيخ عبد اله بسَميه، واحاا ييي دحلان للقيام بالدراسة التحليلية النموذجية، وكما تتم معالجة الموضوع في هذا البحث بالمنهج الوصفي والمنهج التحليلي والمنهج المقارن. فمن خلال تحليل بعض النصوص المترجمة إلى اللغة الملايوية تلاحظ الباحثة عدم فصاحة الأسلوب نتيجة لاستعمال القوسين في مواضع متقاربة من جانب، ونتيجة للتكرار غير الضروري من جانب آخر. وبالإضافة إلى ذلك، تجد الباحثة التعقيد في التركيب نتيجة لوجود الضميرين المختلفين المشيرين إلى المضمر الواحد من ناحية، ونتيجة لعدم تطابق الضمير مع المضمر من ناحية أخرى. لذلك فإن قضية مدى مقروئية النص المترجم ذات أهمية في تحديد الاتساق والانسجام من ضمن الجمل أو جزء منها، والنص ككل.
Explicitation like any other field in translation studies has its own level of development. The explicitation was first introduced indirectly by Vinay & Darbelnet which was later developed into a systematic study by Blum-Kulka through observations on the level of cohesion in the translated text. Blum-Kulka has proposed an explicitation hypothesis that assumes that the process of interpretations might lead to a target text which is more redundant than the source text regardless of the increase traceable to differences between the two linguistic and textual systems involved. This hypothesis appears to have a significant impact on the domain of explicitation. However, Blum-Kulka's study especially her hypothesis has received a lot of support and questions. Several scholars have approached the matter directly and have various points of view in this regard. In order to present a thorough finding on the problems of this hypothesis, the research aims to conduct a comprehensive research of the critique of the Blum-Kulka explicitation hypothesis. The study focused on descriptive analysis with concentrating on the explicitation hypothesis Blum-Kulka and other related studies. The research process and the critical analysis of views will be drawn to the conclusion of the study. The overall findings of the discussion showed that the Blum-Kulka explicitation hypothesis was exposed to three serious shortcomings. Even so, this hypothesis has an undeniable part in shaping and enhancing the discourse of explicitation these days.
Majāz mursal or synecdoche is one of the components of Arabic rhetoric which is categorized as al-Majāz. The implicit meaning of synecdoche cannot be interpreted according to the sentence structure based on the words used because there is an expansion of the sense. A word-by-word transfer is often one of the problems in transferring meaning from the source language into the target language. Therefore, this study aims to compare the strategies used by the Restu Foundation and al-Hidayah House of Quran in translating synecdoche in Quranic discourse to see the equivalence of the actual meaning found in the Quran with the target text. This study is a study of literature review and the type of qualitative research as it adopts the method of text content analysis and purpose-based sampling techniques. This study uses al-Burhān fī ‘Ulūm al-Qurān (2001) and al-Itqān fī ‘Ulūm al-Qurān (2003) as a source of data. Analysis of translation data for two (2) chosen corpus is based on explicit concepts introduced by Vinay and Darbelnet (1995) and the standard transfer operation of explicit proposed by Klaudy and Károly (2005). This study found that 13 out of 48 synecdoche translation data differed in translation approach. Similarly, the use of a word-by-word approach causes no sense of meaning to the source text. Therefore, the approach should be avoided as Arabic and Malay have different language use. In order to achieve compatibility in the translation, the implicit meanings found in the Quranic synecdoche must be presented in the target text.
Kajian-kajian terdahulu menemui bahawa tahap penguasaan pelajar terhadap subjek balaghah adalah sangat lemah. Hal ini berpunca daripada permasalahan proses pengajaran dan pembelajaran, penumpuan kepada hafalan kaedah dan contoh-contoh unsur balaghah tanpa memberi penekanan kepada unsur aplikasi. Kebanyakan kajian terdahulu merumuskan bahawa pengajaran dan pembelajaran subjek balaghah perlu diberikan anjakan paradigma bukan sahaja dari sudut sukatan pelajaran, kaedah dan teknik, malah juga perlu diterapkan penggunaan teknologi demi menarik minat pelajar mempelajari dan mendalami subjek balaghah. Justeru itu, satu kajian kuantitatif dan deskriptif telah dilakukan bertujuan mengenalpasti persepsi pelajar terhadap pembelajaran dan pengajaran balaghah menggunakan pendekatan teknologi. Kajian ini dilakukan terhadap pelajar dalam bidang pengajian Bahasa Arab di beberapa institusi pengajian tinggi (IPT). Sampel kajian ini melibatkan 129 orang responden daripada IPT yang berbeza dan menggunakan instrumen soal selidik melalui google form dalam mendapatkan maklum balas. Hasil maklumbalas daripada pelajar mendapati bahawa penggunaan teknologi dalam pembelajaran dan pengajaran subjek balaghah adalah berada pada tahap sederhana, sedangkan kecenderungan pelajar untuk mempelajari dan memahami subjek balaghah melalui penggunaan teknologi adalah tinggi. Oleh itu, penyelidik berpandangan satu kajian berkaitan analisis keperluan pelajar terhadap penggunaan teknologi dalam memahami subjek balaghah perlu diusahakan ke arah penginovasian dalam pembelajaran dan pengajaran subjek balaghah selain berupaya mewujudkan pengalaman baharu dalam pembelajaran dan pengajaran balaghah di IPT.
Obviously, the term (المجاز ) has been given significant attention by the Arab traditional scholars as well as the modern scholars, especially those involved in semantic fields. There are several terms attributed to (المجاز ) such as (المعاني المجازية ), (التعابير المجازية ) and ( الدلالة المجازية ) until they are almost considered as having different concepts. As figurative meaning is a linguistic phenomenon that transcends its literal meaning, its translation is regarded as one of the crucial problems in conveying accurate meaning from one language to another. It is often difficult to ensure precise translation for figurative meaning due to its relationship with cultural, social, and semantic factors, in addition to people of a particular community who usually look at things from their own perspective. As a result, the translator will sometimes choose certain translation methods to overcome the problem of interpreting to clarify the intended meaning of the source text. From this point of view, this paper aims to study Quranic texts translated into the Malay language, and then analyze them to discover the effectiveness of the translation method used that is to translate metaphor into simile as well as to suggest a better translation that could attain the nearest connotation intended by the original Arabic text. This study employs descriptive, analytical, and comparative methods on selected Quranic translations in the Malay language by Mahmoud Younus, Abdullah Basmeih, and Zaini Dahlan. The findings show that these translators sometimes change the form of Quranic metonymy and metaphor to the simile in the target language to create a cultural adaptation. This surely confirms that the method of translating metaphor into simile has contributed towards bringing the closest meaning, but this method is rarely used. Therefore, this study suggests applying this method in translating Quranic metonymies, metaphors, and synecdoches to convey the meaning of the Quran clearly and to educate non-Arabic Muslim speakers with the messages of the Quran and its teachings, as well as to avoid inaccuracy of the intended meaning and to retain the usual method that suits the nature of the target language.
A euphemism is a form of language used in place of words that are considered harsh or taboo, and inappropriate for direct speech. Another term for euphemism is language politeness. This paper aims to examine the elements of euphemisms found in al-Quran text translation into Malay Language. This study adopts the framework of theory of politeness principle aspired by Leech. This study adopts a qualitative method and analysis of text which are elaborated descriptively by selecting seven (7) words found in the text of the Quran as the sample of the study, which are (مات ), (الغائط ), (المحيض ), (تحمل ), (تضع ), (عاقر ), and (ثيبات ). The Corpus texts used are Tafsir Pimpinan Ar-Rahman by Abdullah Basmeih (TPR) and Terjemahan al-Quran al-Karim Rasm Uthmani by al-Hidayah House of Quran (TQKRU). Based on the analysis of the study, the authors found that although both the translated texts corresponded to the meaning of semantics, sometimes they did not comply with the politeness principle. As a result, it leads to the existence of a dysphemism element in the translated text. The use of the blunt words such as (mati) that refers to the Prophet of Allah, (haid), (mandul) and (janda) in the translation text were found to have no parallel with Leech’s Politeness Principles. Thus, this study suggested a revision should be made to the text of the Quranic translation into Malay language, so that the selection of words is appropriate to the politeness principle. As a linguistics study, this study should be able to be a reference to the readers of the Quran text translation into Malay Language and also the researchers in the field of Arabic-Malay translation. ABSTRAK Eufemisme merupakan bentuk penggunaan bahasa yang lebih halus dan sopan bagi menggantikan bahasa yang dianggap kasar atau tabu dan tidak sesuai dituturkan secara langsung dalam komunikasi. Istilah lain bagi eufemisme adalah kesantunan berbahasa. Makalah ini bertujuan meneliti unsur eufemisme yang terdapat dalam teks terjemahan al-Quran ke Bahasa Melayu. Kajian ini menggunapakai kerangka teori kesantunan bahasa yang digagaskan oleh Leech. Kajian ini merupakan kajian kualitatif dan analisis teks yang dihurai secara deskriptif dengan memilih tujuh (7) perkataan yang terdapat dalam teks al-Quran sebagai sampel kajian iaitu (مات ), (الغائط ), (المحيض ), (تحمل ), (تضع ), (عاقر ) dan (ثيبات ) . Korpus kajian pula adalah Tafsir Pimpinan Ar-Rahman oleh Abdullah Basmeih (TPR) dan Terjemahan al-Quran al-Karim Rasm Uthmani oleh al-Hidayah House of Quran (TQKRU). Berdasarkan analisis kajian, penulis mendapati bahawa kedua-dua teks terjemahan tersebut adakalanya tidak mematuhi kesantunan berbahasa walaupun terjemahan tersebut sepadan dengan makna semantik. Hal ini menyebabkan wujudnya unsur disfemisme dalam teks terjemahan. Penggunaan perkataan yang terlalu berterus terang seperti (mati) yang merujuk kepada Rasulullah, (haid), (mandul) dan (janda) didapati tidak selaras dengan Prinsip Kesopanan Leech. Justeru, kajian ini menyarankan agar semakan semula dibuat terhadap teks terjemahan al-Quran ke bahasa Melayu agar pemilihan kata adalah sesuai dengan kesantunan berbahasa. Sebagai sebuah kajian linguistik, kajian ini diharap dapat menjadi rujukan kepada pembaca teks terjemahan al-Quran ke Bahasa Melayu dan penyelidik dalam bidang terjemahan Arab-Melayu.
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