DYNAMIC EQUIVALENCE IN THE ENGLISH TRANSLATION OF SURA AL-WAQI’AH OF THE HOLY QUR’AN BY ABDULLAH YUSUF ALI
A THESIS
By:
ZAHARA HIJRAINI RAHMI Reg. No. 040705016
UNIVERSITY OF SUMATERA UTARA FACULTY OF LETTERS ENGLISH LITERATURE DEPARTMENT MEDAN 2008 ACKNOWLEDGMENTS
ِ ِ ِ ﺑ ْـﺴ ِـﻢ اﷲ ﱠاﻟﺮ ﺣـْ ِﻤـﻦ ﱠاﻟﺮﺣ ِـﻴـﻢ
In the Name of Allah, the All Merciful, The Most Merciful
Alhamdulillah, praise to Allah Azza Wa Jalla, the Almighty for all His bounties and blessings and for enabling me to accomplish writing my thesis one of requirements to achieve scholar degree for undergraduate level, majoring English
Literature Department in the Faculty of Letters, University of Sumatera Utara. May
Allah continuously bless His mercy upon Rasulullah Muhammad SAW (peace upon him) by his guidance human being can finally be in current condition which is the better men of the previous condition.
In this occasion, my sincere gratitude goes to the persons below who have already contributed their great involvement and support so that I can finish my study.
First of all, I would like to thank the Dean of Faculty of Letters Drs.
Syaifuddin, M.A.,Ph.D and all his staff, my supervisor Drs. Umar Mono, M. Hum, who always guides and supports me in writing this thesis. Second of all, I would also like to thank co. supervisor Dra. Roma Ayuni Lubis, MA within provides the time to assist me. I realize that I will not be able to finish writing this thesis without guidance and help from both of them. My highest respect and grateful also goes to Mrs. Dra.
Swesana Mardia, M. Hum and Mr. Yulianus Harefa, M. Ed TESOL as the chairperson and the secretary of English Literature Department who were given me a memorable chance as student of this faculty. To all of my beloved lecturers, I can not put a word as the compensation for what they have given to me. It was by their contribution and sincere sacrifices so that I know much about that is not as simple as I see.
In particular, my deepest gratitude goes to my beloved father M. Suja’i, S.Pdi and my beloved mother Siti Suwarni who have continuously, mentally and materially, for their patience and supporting me so that I can be a person like I am now, and also my beloved brothers M. Ilham Azhari and M. Idgham Habib for their unforgettable love and sacrifice to always keep me. I would also like to dedicate this thesis to keluarga besar Bapak Marimin and Ibu Ida Herawati, also for all of their children for their loving and care during my study in Medan.
I would also like to thank to Beswan Djarum USU 2006 – 2007, IMSI, BTM
Al-Iqbal community, Ukhty Endah, Rahmah, Qiftiyyah, Desy, Kak Nining and Kak
Faza. For Kak ‘La, Kak Rice, Shofi and Kak Ela who give me support from long distance. Thank you for your loves and sweet memories to Nurdin Guys (Zika, Ninta,
Nova, Widya, Irman, Tino and Irvan), beloved ukhty Sri Rahmadhani and Nina who give me spirit and always reminds me to never say give up for this thesis, Bang Santri, thank you for your thesis as my inspiration to do the best, my seniors and my alumnae. Finally, thank you for every persons whom I can not mention one by one in this limited space, who has given and contributed their ideas and excellent knowledge, before, during and after writing on this thesis. May Allah Azza Wa Jalla compensates whatever you have given to me.
Medan, August 2008
Zahara Hijraini Rahmi
ABSTRAK
Skripsi ini berjudul “Dynamic Equivalence in the English Translation of Sura Al-waqi’ah of The Holy Qur’an by Abdullah Yusuf Ali”, yang merupakan sebuah analisis tentang prinsip ekuivalensi dinamis yang terdapat dalam Q. S Al-Waqi’ah yang diterjemahkan ke dalam bahasa Inggris oleh Abdullah Yusuf Ali, dimana bahasa Arab sebagai bahasa sumber dan bahasa Inggris sebagai bahasa sasarannya. Landasan teori yang digunakan adalah teori Eugene A. Nida (1964) yang menjelaskan tentang prinsip-prinsip ekuivalensi dinamis (Dynamic Equivalence) dan teori Syihabuddin (2002) yang menitikberatkan pada teknik-teknik penerjemahan yang dapat digunakan dalam menerjemahkan kosa kata-kosa kata kebudayaan yang nantinya akan menghasilkan terjemahan yang ekuivalensi dinamis. Metode yang digunakan adalah metode kepustakaan untuk mencari teori-teori yang mendukung dan metode kualitatif untuk menganalisis data. Dari hasil analisis diperoleh bahwa ekuivalensi dinamis yang ditemukan pada terjemahan bahasa Inggris oleh Abdullah Yusuf Ali dalam Q.S Al- Waqi’ah pada umumnya merupakan pergeseran dalam tataran kata dalam bahasa sumber menjadi bentuk frase dalam bahasa target, namun tidak mengubah makna yang terkandung dalam bahasa aslinya, sehingga dihasilkan terjemahan yang bersifat ekuivalensi dinamis. Terjemahan Abdullah Yusuf Ali cenderung menggunakan teknik deskripsi, yaitu dengan menjelaskan satu kata di bahasa sumber dengan beberapa kata (frase) bahkan kalimat di dalam bahasa target dengan maksud agar makna bahasa aslinya dapat tersampaikan pada pembaca. Dengan berpedoman pada tafsir Al-Misbah (2002) penulis menemukan beberapa kata yang mengalami perubahan struktur namun tetap mamiliki kesamaan konsep makna dengan bahasa aslinya.
TRANSLITERATIONS
ق q ز z أ a ك k س s ب b ل l ش sy ت t م m ص sh ث ts ن n ض dh ج j و w ط th ح h ھ h ظ zh خ kh ﺀ ' ع ‘ د d ي y غ gh ذ dz ف f ر r
â : aa (long vocal) î : ii (long vocal) û : uu (long vocal)
LIST OF ABBREVIATIONS AND SYMBOLS
SL : source language TL : target language W : word P : phrase S : sentence V : verb N : noun P1 : phrase1 → : translated into = : correspond with [ ] : transliteration
TABLE OF CONTENTS
ACKNOWLEDGMENTS ...... i ABSTRAK ...... iii TRANSLITERATIONS ...... iv LIST OF ABBREVIATIONS AND SYMBOLS ...... v TABLE OF CONTENTS ...... vi
CHAPTER II INTRODUCTION 1.1 Background of the Analysis ...... 1 1.2 Problem of the Analysis ...... 4 1.3 Objective of the Analysis ...... 4 1.4 Scope of the Analysis ...... 4 1.5 Significance of the Analysis ...... 4 1.6 Method of the Analysis ...... 4 1.7 Review of Related Literature ...... 6
CHAPTER II A BRIEF OUTLINE OF TRANSLATION 2.1 Definition of Translation ...... 7 2.2 Function of Translation ...... 9 2.3 Types of Translation ...... 10 2.4 Process of Translation ...... 15 2.5 Role of Culture in Translation ...... 18 2.6 Equivalence in Translation ...... 19
CHAPTER III A BRIEF OUTLINE OF DYNAMIC EQUIVALENCE 3.1 Definition of Dynamic Equivalence ...... 21 3.2 Technique of Translation in Equivalence Procedure ...... 22 3.2.1. Correspondence Technique ...... 23 3.2.2. Descriptive Technique ...... 25 3.2.3. Integrative Technique ...... 27 3.3 Detail of Descriptive Technique as Analysis Theory ...... 27 3.3.2.1. Word Phrase {Word + Word} ...... 28 3.3.2.2. Word Phrase = Phrase1 {Word + Word} ...... 28 3.3.2.3. Word = Word Phrase {Word + Word} 29
CHAPTER IV DYNAMIC EQUIVALENCE IN THE ENGISH TRANSLATION OF SURA AL-WAQI’AH OF THE HOLY QUR’AN BY ABDULLAH YUSUF ALI 30
CHAPTER V CONCLUSION AND SUGGESTION 5.1.Conclusion ...... 52 5.2.Suggestion ...... 52
BIBLIOGRAPHY APPENDIXES
CHAPTER I
INTRODUCTION
1.1 Background of the Analysis
It has already been acknowledged that language is always needed in communication process; it is used to communicate with others, even in building social interaction with people in different countries. Certainly, a language used in one country is different from a language used in others. When people are faced with a foreign language barrier, the usual way round is to find someone to interpret or translate for them, know as translation.
Munday (2004: 5) says, “The term translation itself has several meanings. It can refer to the general subject field, the product (the text that has been translated) or the process (the act of producing the translation, otherwise known as translating)”.
Brislin (1976: 71) says, “A work of translation requires many aspects in order to produce a good translation. Since it involves two different languages, namely
Source Language (SL) and Target Language (TL), therefore a translator should know both SL and TL should be familiar with the subject matter and should have some facilities of expression in the target language”.
Texts to be translated may also vary, depending on their content, such as scientific texts, literary texts, or religious texts. Each kind of these texts should be treated special. This special treatment deals with the theoretical problems which are related to the method and procedure of translation, qualification of the translator, and the process of translation itself (Syihabuddin, 2002: 152). That is why translating religious texts differs from translating literary texts, scientific texts or any other kind of texts. This different treatment is closely related to characteristics of the content and the language which conveys the content.
Thus translating a religious text, namely The Holy Qur’an needs special handling. For the Moslems, the Qur’an has various dimensions and functions which must be continuously kept to reach its advantages. The translator’s point of view towards the religious texts is different to those who translate the literary texts. In religious texts, translators are prosecuted to be honest and intend to missionary endeavor, not only for material side.
Since the 18th century, many people have attempted to translate the Qura’an.
As what had been done by Alexander Ross and George Sale in 1743, or by J. M
Rodwell in 1861, N. J Dawood in 1956, which all is non Arabic speaking people.
Some of their translations were even the retranslated into English of the translated in another language, such as French, Latin, etc. Before 1920, a Moslem –or those who are considered as the most who understand the Qur’an- had ever translated the Qur’an into another languages. It was Maulvi Muhammad Ali –a Lahore Mohammediya
Movement leader- the first Moslem who translated the Qur’an into English by the title of the translation is The Holy Qur’an. Later in 1934, Abdullah Yusuf Ali produced the second English translation of the Qur’an, under the same title.
Not only into English, has the Qur’an also been translated into other languages. Such as into Zanzibar, a Swahili dialect of North Africa, by Godfrey Dale in 1923, into Yoruba, a Nigerian dialect, by Rev. Michael Samuel Cole in 1906, and into Hindi, an Indian dialect by Rev. Ahmad Shah Mahisi in 1915. These various translations of the Qur’an were due to several purposes. Some of them even for polemical purposes and it gained attention from Moslems scholars; one of them was given by Syeikh Rasyid Ridha –a Moslem great leader in 19th century. Again, there arose the controversy on whether the Qur’an is translatable or not, or whether it is fully or partly untranslatable.
In its development, so many equivalent cases occurred during the translation
Qur’an into other languages. The Qur’an is such a holy and sacred book which carries the religious message of the original text and difficult to be translated. Some say that
Qur’an is translatable and the other say that it is untranslatable. Eugene A. Nida in
1964 introduced a principle which might be solution to such cases, as we called as
“dynamic equivalence”. Nida (in Munday 2004: 42) says, “The principle of equivalent effect” where ‘the relationship between receptor and message should be substantially the same as that which existed between the original receptors and the message (Nida 1964: 159).
Sura Al-Waqi’ah is one of the 114 sura in the Holy Qur’an which has been translated by Abdullah Yusuf Ali. It consists of 96 verses. The theme is the certainty of the Day of Judgment and its adjustment of true values, Gods power, Goodness and
Glory, and the truth of revelation. The translation of this sura is interesting because it consists of equivalence cases and unique in grammatical and semantic form which deserve to analyzed whether or not religious text such as the Qur’an can be translated.
Thus, the title of this thesis is “DYNAMIC EQUIVALENCE IN THE
ENGLISH TRANSLATION OF SURA AL-WAQI’AH OF THE HOLY QUR’AN BY
ABDULLAH YUSUF ALI”.
1.2 Problem of the Analysis
Based on the background of the analysis, the problem is how the dynamic equivalence in the English Translation of Sura Al-Waqi’ah of the Holy Qur’an by
Abdullah Yusuf Ali.
1.3 Objective of the Analysis
In line with the problem of the analysis above, the objective of the analysis is to analyze the dynamic equivalence in the English Translation of Sura Al-waqi’ah of the Holy Qur’an by Abdullah Yusuf Ali.
1.4 Scope of the Analysis
In order to have maximum quality of analysis, I scope down the analysis only in the translation of Sura Al-Waqi’ah.
1.5 Significances of the Analysis
The significances of the analysis are to broaden of the reader’s knowledge especially for those who are interested in this subject. The analysis hopefully will be useful for teaching and training of translation. And last, it can give advantages for the other researchers who will make the same analysis of dynamic equivalence.
1.6 Method of the Analysis
In doing the research, I only apply the library research method, which deals with the analysis or study of the case from related books, reports, articles, journals and do online researches for the most up-to-date supplementary information to find relevant literary theories that support the analysis.
Data of analysis are taken from English Translation of the Qur’an, particularly
Sura Al-Waqi’ah by Abdullah Yusuf Ali which published in 1965 under the title
“THE HOLY QU’RAN”.
Sura Al-Waqi’ah contains 96 verses. I choose some verses as the samples of the analysis. By using systematic sampling which is introduced by William G. Cochran (1977:205), the samples can be selected by using formula N = n.k, where N is number of population, n is number of samples and k is interval. Thus, with N = 96, k = 3, numbers of samples are:
N = n.k
96 = n.3
n = 96/3
n = 32
So, if the first sample is verse 1, then the next samples are verse 4, 7, 10 13,
16, …..
I use qualitative method to analyze the data that is a procedure or manner in solving the problem by describing or explaining the data, investigated towards the factual facts. There are four steps that I will take to analyze the case: First of all, I collected data from the English Version of Sura Al-Waqi’ah and exegesis by Abdullah
Yusuf Ali. Secondly, I listed the collected data based on their case. Thirdly, I analyze the case by using the descriptive method. Finally, I make a conclusion of the analysis.
1.7 Review of Related Literature
In doing the analysis, I refer to some literatures from some researchers, they are:
Leonardi (2000) in Translation; between Myth and Reality found that the notion of equivalence is undoubtedly one of the most problematic and controversial areas in the field of translation theory. Further discussion and elaboration of equivalence by contemporary theorists is needed.
Syihabuddin (2002) in Praktik Penerjemahan Arab – Indonesia assumed that the meaning of a term, whether it is a word or a phrase in source language (SL) can be shifted in Target Language (TL) by corresponding the term of SL with TL term, by describing it, or by applying several methods by integrative.
Santri (2004), in his thesis An Analysis of Dynamic Equivalence Principle in
Abdullah Yusuf Ali’s English Translation of the Koran, Chapter Ar-Rahman found that the Koran is translatable text as long the procedure of translating it is reliable.
According to his analysis based on his data, there are some equivalent cases can be translated by using correspondence approach and by using target language patterns.
He also concluded that for more complicated structure of source language text are applied by using the target language patterns.
CHAPTER 2
A BRIEF OUTLINE OF TRANSLATION
2.1. Definition of Translation
Translation is the process of changing speech or writing from one language (the source language) into another (the target language) or the target language version that results from this process (Richards: 1985). Many theorists describe what translation is in different ways.
Catford in Hornby (1988:15) says, “Translation defined as the act of replacing text material in the source language by an equivalent text in the target language”.
Larson (1984:3) says, “Translation means transferring the meaning of the source language into receptor language”.
Newmark (1988:7) says, “Translation is also a craft consisting in the attempt to replace a written message and/or statement in one language by the same message and/or statement in another language
Shuttleworth (1997:181) defines, “Translation is an incredible broad notion which can be understood in many different ways”. For example, one may talk of translation as a process or a product, and identity such as literary translation while more typically it just refers to the transfer of written texts. Translation is frequently characterized metaphorically, and has been compared to playing a game or making a map. Each of these analogies however is only intended to capture one particular facet of translation
From those statements above, it may be inferred that there is one thing that the statements all share, that is, firstly translation relates to activities that are performed by humans, not by nonhumans or other species. Secondly, most statements take translation to mean something that is strictly concerned with language, which in this case is human language. In other words, translation is taken primarily-if not obligatory- to mean a kind of human communication using language (language in expression such as “body language” is non language).
In addition Syihabuddin (2002:7) gives definition as follows, “menerjemahkan berarti mengungkapkan makna tuturan suatu bahasa di dalam bahasa lain dengan memenuhi seluruh makna dan maksud tuturan itu”. It means that ‘mean’ is the central point in translation process.
From those definitions, I conclude that translation is the process of transferring meaning from source language into target one, for example, from Arabic into English or English into Indonesian. So, the translator must be careful in transferring the meaning. It is due to the fact that meaning is very important in translation activity. If the translator cannot get the right meaning from the source language, the result the translation will be dangerous.
Moreover, Moeliono in Syihabuddin (2003:9) states that “pada hakikatnya penerjemahan itu merupakan kegiatan mereproduksi amanat atau pesan bahasa sumber dengan padanan yang paling dekat dan wajar di dalam bahasa penerima, baik dilihat dari segi arti maupun gaya”. This statements is similar with Nida in
Hornby (1988: 15) who explains that translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style. Then, this equivalence called as dynamic equivalence and formal equivalence. In this thesis, I describe about the first one which will be explained in the next chapter.
2.2. Function of Translation
Brislin (1976) says, the purpose of translation are so diverse, the texts so different, and the receptors so varied that one can readily understand how and why many distinct formulations of principles and practices of translation have been proposed. The basic function of translation is to convey the message from one language (Source language) into another language (target language). It means that the message must be described in terms of both form and content and the receptors must be viewed from the perspective of their language comprehension of the translated text.
The other function of translation proposes by Reiss (1917:160). Translation between two different languages is a bilingual mediated process of communication, which ordinarily aims at the production of a target language text that is functionally equivalent to a source language text. Besides the two media involved in translation i.e.
SL and TL, there is still one medium, which is a translator who becomes a secondary sender, thus translating means secondary communication. The use of two natural languages as well as the employment of the medium of the translator necessarily and naturally results in a change of message during the communicative process.
2.3. Types of Translation
In practice of translation, there are some types of translations.
Newmark (1988:45) breaks down the types of translation into eight; they are word – for – word translation, literal translation, faithful translation, semantic translation, adaption, free translation and communicative translation. Furthermore, the brief description of these types of translation will be discussed below:
a. word – for – word translation
This is often demonstrated as interlinear translation, with the TL immediately below the SL words. The SL word-order is preserved and the words translated singly
(Neewmark 1988:45). It means that each word or morpheme in source language is translated by a word or morpheme in target language by their most common meanings.
Example:
English (TL) Bahasa Indonesia (SL)
His heart is in the right place ‘kepunyaan hati adalah dalam itu benar
tempat’.
Each word in the sentence is translated singly.
b. literal translation
The SL grammatical constructions are converted to their nearest TL equivalents but the lexical words are again translated singly, out of context. As a pre-translation process, this indicates the problem to be solved.
Example:
English (SL) Bahasa Indonesia (TL)
His heart is in the right place. ‘hatinya berada di tempat yang
benar’.
If we analyzed, the translation of target language is compatible with the English grammar. TL follows the form of SL.
c. faithful translation A faithful translation attempts to reproduce the precise contextual meaning of the original within the constraints of the TL grammatical structures. It ‘transfers’ 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:
English (SL) Bahasa Indonesia (TL)
Ben is too well aware that he ‘Ben menyadari terlalu baik bahwa
is naughty. ia nakal’.
This translation seems to a translation of foreign student who is studying
Indonesian. The meaning of this translation is faith with SL but strange in TL. It should be better if translated ‘Ben sangat sadar bahwa ia nakal’.
d. semantic translation
It differs from ‘faithful translation’ only in as far as it must take more account of the aesthetic value (that is, beautiful 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. Further, it may translate less important cultural words by culturally neutral third or functional terms but not by cultural equivalents. The distinction between ‘faithful’ and ‘semantic’ translation is that the first is uncompromising and dogmatic, while the second is more flexible, admits the creative exception to 100% fidelity and allows for the translator’s intuitive empathy with the original.
Example:
English (SL) Bahasa Indonesia (TL)
He is a book-worm. ‘dia adalah seseorang yang suka sekali membaca’. This translation is not difficult to understand though no culture equivalent but using the same idiom in TL.
e. adaptation
This is the ‘freest’ form of translation. It is used mainly for plays (comedies) and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten by an established dramatist or poet has produces many poor adaptations, but other adaptation have rescued period plays (Newmark
1988:46). Besides for plays and poetry, adaptation is used to cultural utterance in different concept between SL and TL.
Example in formal letter:
English Bahasa Indonesia
Dear sir, ‘Dengan Hormat’,
Dear Sir is translated into Bahasa Indonesia becomes dengan hormat by using adaptation, it is not translated becomes Tuan yang terhormat.
f. free translation
Free translation reproduces the matter without the manner, or the content without the form of the original. Usually, it is a paraphrase much longer than the original, a so-called ‘intra-lingual translation’, often prolix and pretentious, and not translation at all.
Example:
English (SL) Bahasa Indonesia (TL)
His heart is in the right place. ‘Dia baik hati’ This free translation is often not to find equivalence of word or sentence. A translator has to be able to catch the meaning in SL, such as the example above.
g. 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 readership.
Example:
English (SL) Bahasa Indonesia (TL)
Beware of the dog. ‘Awas anjing galak’.
SL sentence clearly shows that the dog is vicious without using the word vicious so that TL has been equivalence with the SL.
Larson (1984) breaks down the types of translation into two; they are meaning- based translation and form-based translation.
a. meaning-based translation
Meaning based translation makes every effort to communicate the meaning of the source language text in the natural forms of the target language (Larson 1984:15).
Such translation also called idiomatic translation.
Example;
English (SL) Bahasa Indonesia (TL)
Be my guest. ‘Silakan’.
Meaning based translation reproduces the message of the original but tends to distort nuances of meaning by preferring idioms where these do not exist in the original like the example above be my guest translated becomes silakan. This translated emphasizes for meaning by ignoring the form of source language.
b. form-based translation
Form based translation attempt to follow the form of the source language and it is also known as literal translation (Larson 1984:15). The translator usually adjust the word order and grammar enough to use acceptable sentence structure in the target language, just to avoid the wrong meanings, but the unnaturalness still remains.
Example;
English (SL) Bahasa Indonesia (TL)
Be my guest. ‘jadilah tamu saya’
2. 4. Process of Translation
Process of translation must be understood by translators in order to decide what the ways in translating the texts are. Process of translation can be defined as a combination of activities by translator when he replaces the messages from source language into target language. In other words, the process of translation defined as a system of activity in translating (Widyamartaya: 1989).
There are some models of translation process. Process of translation which introduced by Nida in Muchtar (2007: 54) shows that translation as a process which consist of three steps:
- Analysis, in this step, translator analyze the source text from its language and
how the structure of sentence or words.
- Transfer, in this step, translator transfers the message from the first step into
the target language. This process occurred in translator’s mind, the translators are prosecuted to find out the equivalent word of source language in target
language.
- Reconstruction, translation adapted to produce the right form and the original
message as in the source language.
Bathgate in Widyamartaya (1989:40) sorted out the process of translation in seven phases, they are:
1. Tuning, by this we mean getting the feel of the text to be translated.
Depending on their field of work such as novelist, poet, lawyer,
economist, etc. if the text is difficult to translated or the type is not so
familiar to the translator, he may want to read some background
literature or consult the author (if available) or some other adviser.
2. Analysis, once the translator has attuned his mind to the framework of
the text to be translated, he will take each sentence in turn and split it
up into translatable units – words or phrases. He will also establish the
syntactic relations between the various elements of the sentence. At
some points in this phase (or the understanding or terminology phase),
it may be necessary o establish relations between elements in larger
portions of the text, in the interest of consistency.
3. Understanding, after having split up the sentence to be translated into
its elements, the translator will generally put it together again in a form
which he can understand or respond to emotionally. The extent to
which translator can do this will depend on his basic knowledge of the
subject matter. There has been a great deal of discussion about the
extent to which translator should be able to understand the texts he translates – about how much attention he should pay to the ‘content’ as
opposed to ‘form’; it seems obvious that due attention to both form and
content is essential.
4. Terminology, the next step is to consider the key words and phrases in
the sentence to make sure that apart from understanding than and
feeling what they imply, one has a translation for them which is in line
with standardized usage and is neither misleading, ridiculous nor
offensive for the target-language reader.
5. Restructuring, when all the bricks needed for the edifice of the target
language text have been gathered or made, the translator will fit them
together in a form which is in accordance with good usage in the target
language. This is the phase where ‘form’ as opposed to ‘content’,
comes into its own.
6. Checking, the translator will doubtless check his draft translation for
typing errors and passages where a second perusal suggests a more
elegant, or more correct, translation. In addition, it is quite common for
someone other than the translator to read through the finished
translation and make or suggest changes. In the case of specialized
texts, this is often the source language author or someone else with a
better command of the subject matter than the translator. In any case, it
is important that the translator should be consulted at this stage.
7. Discussion, for this reason, a good way to end the translation process is
often with a discussion between the translator and the expert on the
subject matter.
Actually, from these processes of translation I can conclude that process of translation begins from reading the text. Then understanding the context of the text, what does it mean that content in the text. After that, find the difficult word or the terminology from the text and get the meaning of it. At last, translate the text carefully so that the readers can understand easily.
2. 5. Role of Culture in Translation
Translation is a kind of activity which inevitably involves at least two languages and two cultural traditions. As this statement implies, translators are permanently faced with the problem of how to treat the cultural aspects implicit in a source text (ST) and of finding the most appropriate technique of successfully conveying these aspects in the target language (TL). These problems may vary in scope depending on the cultural and linguistic gap between the two (or more) languages concerned (Nida 1964:130).
More specifically concerned with language and translation, Newmark
(1988:94), defines culture as "the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression", thus acknowledging that each language group has its own culturally specific features.
Since the translation involves two of languages which have different culture, the translator has to pay attention to the meaning of words. Hornby (1995:726) says,
“Meaning is what referred to or indicated by sounds, words, or signs”. Sometime the meaning of words is not as simple as we see. We have to see the cultural aspect of the words. For example, the word knife in English means pisau in Bahasa Indonesia. In
Indonesia cultural context, the word knife has more than one meaning such as belati, sembilu. In addition, the word living together in sentence they have been living together for five years has the different meaning between Indonesian and English culture. In Indonesian living together means they have been living together with marriage tie (legally), while in English culture it may means they have been living together without marriage tie (illegally).
The meaning of such words can clearly determine from the cultural context of the speech community. A translator must be concern of the translation problems due to the cultural distance between the source language and the target language.
2. 6. The Concept of Equivalence in Translation
Some of linguists classify equivalence in different terms. Nida (1964: 1590) breaks down the equivalence into two; they are Formal Equivalence and dynamic equivalence. Moreover, Newmark (1988) classify them as communicative translation and semantic translation.
Bell (1991:6) said that equivalence cases rise because of differences of grammatical structure, semantics, and system of socio-cultural between source language and target language. So many cases that meaning of words/texts only understandable in users’ context. This case will cause some problems such as lost information, additional of information and information disorder. Newmark (1988:91) said that usually that addition is in cultural side because there is difference between both of languages (SL and TL), topic of text, or linguistics to describe the using of wrong words.
Machali (2000:107) said that equivalence is not always the same. The shift that occurred in target language if it is not change the general message or function in the source language it can be equivalent. In addition, Jakobson in Munday (2004:36) says, “The translator recodes and transmits a message received from another source, thus translation involves two equivalent messages in two different codes”. For the message to be equivalent in SL and TL, the code units will be different since hey belong to two different sign systems or languages which partition reality differently. The problem of meaning and equivalence thus focuses on differences in the structure and terminology of languages rather than on any inability of one language to render a message that has been written in another verbal language.
For example, the phrase to keep in touch in English is translated into bahasa
Indonesia to become tetap berhubungan. First translation to keep in touch is menjaga hubungan, but to make it more equivalent in Bahasa Indonesia it is translated to become tetap berhubungan.
CHAPTER 3
A BRIEF OUTLINE OF DYNAMIC EQUIVALENCE
3.1. Definition of Dynamic equivalence
In translation study, the term ‘equivalence’, which synonym with correspondence is based upon the following concepts.
First, equivalence is the goal or product of translation process. It is the process to find the equivalences, namely the most proper correspondence between Source
Language (SL) and Target Language (TL). Since correspondences can not always be made of letter against letter, word against word, phrase against phrase and sentence against sentence, Nida and Taber add the dynamic term before word equivalence becoming dynamic equivalence. It means that a word in source language may be translated into target language in various correspondences. The correspondence is not stack, namely a word or phrase in source language must not correspond with exactly a
[ad-din] الد ين word or phrase in the target language. For instance, the word in Arabic may be translated as religion, syari’at (islamic law), judgment day or even
ad-din] above must not only mean as religion as many] الد ين loyalty. The word simple translation do.
Second, equivalence relies on one of translation procedure as what is stated by
Newmark (1988). He stated that this procedure is used to translate cultural vocabularies in target language in the way of the closest correspondence reveals the most proper meaning of the word in source language. The translation can be made by revealing the sameness of word function both in SL and TL or by describing the meaning of the SL vocabularies in TL. Catford (1964: 94) sees equivalence as situational character that is relevant SL with TL. This situational character is seen by Mouakket (1988: 62) as communicative values between SL and TL. The existence of these values makes the translation qualified. Therefore, forms of these values are dynamic based on how communicative an expression is. That is why Nida and Taber put the term dynamic equivalence.
Later on Kridalaksana (1984 : 45) defined dynamic equivalence as quality of translation which contains the original text message which was shifted in such a way into target language so that the understanding of the receiver is the same as his/her understanding as on the original text message.
Meanwhile Newmark (1988: 83) stated that the term equivalence refers to procedure of translating cultural vocabularies. It means that the scope of equivalence procedure covers whole vocabularies under the culture category.
In this field, the object of equivalency procedure not only for culture words, however include the words which deals with religion, law, economy, etc. it means that equivalency is regarded as the term translation procedure whether is words, phrases, about various field of studies.
3.2 Technique of Translation in Equivalence Procedure
As what have been stated previously, dynamic equivalence is seemed as principle. In order to achieve this principle there must be a procedure of translation as the conversion of this principle. Syihabuddin (2002) implemented the procedure as technique of translating cultural texts. He distinguishes the technique into three kinds, they are:
3.2.1. Correspondence Technique
Correspondence technique is one of the three procedures in translating dynamic equivalence cases which is divided into three different approaches, they are:
1. corresponding original text and target language text
2. explaining concept of source language with target language pattern, and
3. Accuracy of meaning.
In general concept, correspondence technique is understood as procedure of translating cultural texts by correspond the concept of SL with TL through translating word by word, phrase by phrase based on the assumption that three is conceptual correspondences between SL and TL.
Let see, these examples below:
1. a.
[Inna addîna ‘indallâhil islâm…]
“The Religion before Allah is Islam (submission to His Will)”
(Ali-Imran: 19) b.
[Qul Shadaqallâhu fattabi‘û millata ibrâhîma hanîfâ]
Say: "(Allah) speaketh the Truth: follow the religion of Abraham, the sane
in faith..." (Ali-Imran : 95)
millata]are translated as religion in] ملة ad-din] and] الد ين (Both word (W
English, since these two words carry the same concepts as the word religion in
English, which is belief in and worship of God.
1. a
[Wa ulâika hum wa qûdunnâr]
They are themselves but fuel for the Hell. (Ali-Imran :10)
b
[Matâ‘un qalîlun tsumma ma’wâhum jahannamu]
“Little is it for enjoyment: Their ultimate abode is Hell:” (Ali-Imran : 197)
jahannam] are translated as hell in English] جھنم an-nâr] and] النار Both of words as the two words mean conceptually is place believed to be the home of wicked people after death or place or state of great suffering or wickedness. 3.2.2 Descriptive Technique
Just like correspondence technique, descriptive technique also implements three kinds of different approaches to translate dynamic equivalence cases. The difference of this technique compared to correspondence technique lies on its way of describing words or phrases which contain dynamic equivalence cases. If correspondence technique emphasizes on the conceptual similarity between SL and
TL, descriptive technique tries to describe a word of SL by word or phrase in TL. For the better understanding, let see these examples below:
1.
[Min qoblu hudan linnâsi wa anzalal furqâna innalladzîna kafarû bi
âyâtillâhi lahum ‘azâbun syadîdun wallâhu ‘azîzun dzuntiqâm]
“Then those who reject Faith in the Signs of Allah will suffer the
severest penalty, and Allah is exalted in Might, Lord of Retribution”
(Ali-Imran: 4)
kafarû] translated become phrase 1] كفروا (Here, we see that the word (W
(P1) those who reject Faith in the Signs of Allah. It is to show and describe the
kafara] which means reject faith. Ali describes the meaning in the] كفر meaning of translation of TL in order to have the same concept in SL.
[Walmunfiqîna wal mustaghfirîna bil as-hâr…] “…who worship devoutly; who spend (in the way of Allah; and those who
pray for forgiveness in the early hours of the morning” (Ali-Imran : 17)
al-mustaghfirîna] in this verse translated as those] المستعفرين (The word (W
al-mustaghfar] means] المستغفر who pray for forgiveness which derived from word who forgiveness. Here, we see that there is shift from one word (W) in SL become phrase (P) in TL. Ali describes the meaning in the translation of TL in order to have the same concept in SL.
[Innallâha yuhibbul mutawakkilîna]
“For Allah loves those who put their trust (in Him)” (Ali-Imran :159).
al-mutawakkilîna] in this verse translated as those] المتو كلين (The word (W
[al-mutawakkil] المتو كل who put their trust (in Him)” which derived from word means who put their trust. Here, we see that there is shift from one word (W) in SL become phrase (P) in TL. Ali describes the meaning in the translation of TL in order to have the same concept in SL.
3. 2. 3 Integrative Techniques
It is combination of the two previous techniques. Although it emphasizes more on the descriptive technique as the main procedure of translating cultural texts, but still it adds or combines another technique to produce words or phrases in TL. This integrative technique also implements three different approaches when translating the SL as the two previous techniques do. For example:
[Wa mâ yadzdzakkaru illâ ulul albâbi]
“And cannot learn of it but those who are wise (and intelligence)…”
ulu al-bâb] is translated as those who are] اولواااللبب (The phrase (P
ulu al-bâb] is first by] اولواااللبب intelligence. The process of translating the phrase
al-baab] which lexically means door, with the word] البب (correspond the word (W
al’aqlu] which means brain or intelligence. The translation wise occurs as] العقل (W)
.[uulu] اولوا the detail description of the character word
3.3 Detail of Descriptive technique as Analysis Theory
It has been explained above that a translator is correspond the meaning of SL tem and TL term, which is commonly less effective to describe SL actual meaning.
Therefore, translator tries to use another way, namely explaining the concept of SL with TL patterns. This form can be seen in several patterns below.
3.3.1. Word → Phrase (word + word)
This pattern means that a translator explains the meaning of a word
(W) in SL with a phrase (P) in TL which is consists of two words
(word + word). For example:
ِ ِ ِ ﺑ ْـﺴ ِـﻢ اﷲ ﱠاﻟﺮ ﺣـْ ِﻤـﻦ ﱠاﻟﺮﺣ ِـﻴـﻢ [bismillâhirrahmânirrahîm]
In the Name of Allah, the All Merciful, the Most Merciful
(Al-Fatihah: 1)
(Ar-rahiim] is translated into TL to become a phrase (P] الر حيم (The word (W
the Most Merciful.
3.3.2. Word → Phrase = phrase 1 (word + word)
This pattern means that a translator explains the meaning of word (W)
in SL with a phrase1 (P1) in TL which consists of several words (word
+ word). For example:
[Wa annallâha laysa bizhollâmin lil’abîd..]
For Allah never harms those who serve Him (Ali-Imran : 182)
(al-‘abîd] is translated into TL to become phrase1 (P1] العبيد (The word (W
those who serve Him.
3.3.3 Word = Word Phrase {Word + Word} This pattern means a translator correspond a word (W) into another
word (W) in the SL. Then the translation of a word is described with a
phrase (P) in TL which is consists of two words (word + word). For
example:
[Wallâhu khobîrun bimaa ta‘malûn]
For Allah is well aware of all that ye do (Ali-Imran : 153)
[alîm‘] عليم(khabîrun] is correspond with the word (W] خبير (The word (W
and then the word describe into TL to become phrase (P) well aware.
CHAPTER 4
DYNAMIC EQUIVALENCE IN THE ENGISH TRANSLATION OF SURA AL-WAQI’AH OF THE HOLY QUR’AN BY ABDULLAH YUSUF ALI
1. SL:
[idzâ waqa‘atil wâqi‘atu]
TL: When the Event Inevitable cometh to pass. (Verse 1)
SL TL
Al-wâqi‘atu] → The event inevitable] الواقعه W → P (W + W)
al-wâqi‘atu] in Nahwu (Arabic grammar) is called as] الواقعه (The word (W
waqa‘a] that means definite or] وقع fa’il (subject) which is derived from the word
alwâqi‘atu] in the] الواقعه clear, that can not doubted (Al-Bisri : 784). The word
[waqa‘a] وقع English Translation Qur’an means the event inevitable. The word
alif and lam] in this beginning of word which is called as al-kamal and]ا ل affixed
ta’ marbuthah] in the end which is called as al-mubalaghah to indicate that]ة affixed how is great the event (Shihab: 544).The Hour of Judgment. People may doubt now whether it will come. But when it comes, as it will come, suddenly upon them, it will come with such tremendous reality that it will be burnt deep into the experience of every soul. No one can then be deceived or entertain false notions about it (Ali: al-wâqi‘atu] and the] الواقعه There is a same concept between the word .(1408 translation despite there is shift from word (W) into phrase (P).
2. SL:
[idzâ rujjatil ardhu raja]
TL: when the earth shall be shaken to its depths (verse 4)
SL TL
rujjati] → shall be shaken into its depths] رجت W → P (W + W)
rujjati] in Nahwu (Arabic grammar) is called as fi’il] رجت (The word (W
rajja] that means to shake as strong] رج verb) which is derived from the word) as possible. The verse using the passive form to show that it happens easily. A shake refers to terrifying earthquake (Shihab: 544). There is a same concept between the
rujjati] and the translation despite there is shift from a word (W) into] رجت word phrase (P).
3. SL:
[wakuntum azwâjan tsalâtsatan]
TL: and ye shall be sorted out into three classes. (Verse 7)
SL TL
tsalâtsatan] → Three classes] ثلثة W → P (W + W) tsalâtsatan] in Nahwu (Arabic grammar) is called as Maf’ul] ثلثة The word
Mutlaq (object of number) that means three. However, it is translated to become three classes. The addition of word classes here is to describe previous verse (verse 3).
There will be three main classes. Among the good there will be especially exalted class, those nearest to Allah (al-muqarrabûn) and the righteous people generally, called the companions of the right hand (ashâb al-maymanah), and there will be those in agony, the companions of the left hand (ashab al-mash’amah) (Ali:1408). So, here there is shift from a word (W) into a phrase (P).
4. SL :
[wassâbiqûnassâbiqûna]
TL: And those who foremost (in faith) will be foremost (In the hereafter) (Verse 10)
SL TL
(assâbiqûna] → Those who foremost (in faith] السبقون W → P = P1 (W + W)
assâbiqûna] in Nahwu (Arabic grammar) is called as] السبقون (The word (W
[as-sabq] السبق jama’ muzakkar salim (plural of male) which is derived from word means the most famous or important. In this verse there is two of words as-sâbiqûn.
The first one could means hurried to good deeds (Shihab: 548). While, the second one
assâbiqûna] translated to] السبقون is means precede another to heaven. The word become those foremost (in faith) and foremost (in the hereafter). Here, we see that there is the same concept between SL and TL. In addition (Ali: 1409) says foremost
(in faith): there are two meanings, and both are implied. 1) Those who have reached the highest degree in spiritual understanding, such as the great prophets and teachers of mankind, will also take precedence in the hereafter. 2) Those who are the first in time-the quickest and readiest-to accept Allah’s message –will have the first place in the kingdom of heaven. Same with above explanation, there is shift from word (W) into a phrase (P).
5. SL: [tsullatumminal awwalîna]
TL: A number of people from those of old (verse 13)
SL TL
Al-awwalîna] → Those of old] االولين W → P (W + W)
Al-awwalîna] in Nahwu (Arabic grammar) is called as] االولين The word
-al] االول (jama’ muzakkar salim (plural of male) which is derived from word (W awwalun] that means first, earlier (W) (Bisri: 19). However, in this verse it translated to become those of old (P). As the explanation of verse10, the word those here refers to the number of people that mentioned in verse 12 (those who in the garden of Bliss).
As the commentary in Ali: 1409: of great prophets and teachers there were many before the time of the holy prophet Muhammad. As he was the last of the prophets, he and the great teachers under his dispensation will be comparatively fewer in number, but their teaching is the sum and flower of all mankind’s spiritual experience. Here, we see that there is the same concept of meaning in SL and TL.
6. SL: [muttaki’îna ‘alaihâ mutaqâbilîna] TL: Reclining on them, facing each other (verse 16).
SL TL
mutaqâbilîna] → facing each with other] متقبلين W → P (W + W)
mutaqâbilîna] in Nahwu (Arabic Grammar) is called as] متقبلين (The word (W
[taqâbala] تقبل jama’ muzakkar salim (plural of male) which is derived from word
taqâbala] become word] تقبل means face to face (Bisri : 91). In this verse the word
.mutaqâbilîna] and translated to become phrase (P) facing each other] متقبلين (W)
because this word positioned as khabar ¸ م ي ن taqâbala] affixed by] تقبل The word
(describe the subject). However, this shift not changes the concept of meaning between SL and TL. Ali (1965: 1409) adds the commentary for this word
(mutaqâbilîna),” they will not be separate each in his own corner. They will face each other. For they are all one, and their mutual society will be part of their Bliss.
7. SL:
[lâ yushadda‘ûna ‘anhâ wa lâ yanzifûna]
TL: no after-ache will they receive there from, nor will they suffer intoxication (verse 19).
SL TL lâ yunzifûna] → Nor will they suffer intoxication] الينزفون P → S = N + V + N lâ yunzifûna] in Nahwu (Arabic grammar) is called as] الينزفون The phrase
[laa anzafa] ال انزف fi’il mudhori’ (verb of future form) which is derived from phrase
laa anzafa] become] ال انزف means not faint, not unconscious. In this verse, the word
lâyunzifûna] because the word contains of subject (third plural, they) and it] الينزفون translated to become: nor will they suffer intoxication. Here, there is the same concept of meaning between SL and TL although there is shift from phrase become sentence.
Intoxication is noun of intoxicated that means drunk or under the influenced of drinks,
Hornby (1995: 626). It is same with the commentary of Ali (1965:1411) the feast of reason and the flow of soul are typified by all that is best in the feasts in this imperfect world, but there will be none of the disadvantages incident to such feasts in this world, such as satiety, aches, excess, a sense of exhaustion, or loss of senses, etc.
8. SL: [wa hûrun ‘înun]
TL: and (there will be) companions with beautiful, big, and lustrous eyes (Verse 22)
SL TL hûrûn 'în] → companions with beautiful, big and lustrous eyes] حور عين P → P = P1 (W + W)
حور hûrûn 'în] consist of two words. The first one is] حور عين The phrase
ahwâr] means white soft (Bisri: 140) and] احوار hûr] which is derived from the word]
ain] means eyes‘] عين în] which is derived from word̀] عين the second word is
(Bisri: 532). Shihab (2002:536) say that the verse description of the beautiful eyes. That is why Ali in his translation used some words to describe the eyes, i.e. beautiful, big and lustrous. From that explanation, we see that the eyes refer to fairy as the companion of those in Garden of Bliss (verse 12). Therefore, Ali in his translation adds the word companions. Even in addition, he says in the commentary: the companionship of beauty and grace is one of the highest pleasures of life. In this bodily life it takes bodily form. In the higher life it takes a higher form (Ali: 1410)
9. SL:
[illâ qîlan salâman salâman]
TL: Only the saying, “peace! Peace” (Verse 26)
SL TL qîlan] → Saying] قيال W → W
Here, there is no shift of form between word in SL with word in TL. The word
qîlan] is best translated “saying”, rather than ‘word’. For the saying is an act, a] قيال thought, a fact, which may be embodied in a word, but which goes for beyond the word. The ‘peace of Allah’ is an atmosphere which sums up Heaven even better than
‘bliss’ (Ali:1410).
10. SL:
[fî sidrin makhdhûdin]
TL: (they will be) among lote-trees without thorns (verse 28)
SL TL makhdhûd] → Without thorns] مخضود W → P (W + W)
makhdhûd] in Nahwu (Arabic grammar) is called as isim] مخضود The word
khadhada asy-syauk] means] خضدالشوك majruur (noun) which is derived from thrones were cut (Shihab: 2002). A Mufassir Al-Biqa’I in Shihab (2002: 555) says that in Heaven there is nothing useless or everything can destroy. “Thrones were cut by Allah for fit feeling of its inhabitants”. He adds that is why no competition or rivalry and jealousy from their heart.
11. SL: [wa talhin mandhûdin]
TL: among Talh trees with flowers (or fruits) piled one above another (verse
29)
SL TL thalhin] → Talh trees] طلح W → P (W + W)
.(thalhin] in Nahwu (Arabic grammar) is called as isim (noun] طلح The word
thalhin] translated become Talh trees. There is shift from] طلح In this verse, the word a word (W) in SL into a phrase (P) in TL. However the meaning of this word is not change, even the translator does not transfer the word into TL because so many
thalhin] become] طلح perception about the meaning of Thalh. So that, Ali translated
thalhin] is like the plantain or banana tree, of] طلح Thalh. Some understand that which the fruit is borne in bunches, one tier above another; but banana tree does not grow in Arabia and its ordinary Arabic name is Mawz; perhaps it is better to understand a special kind of Acacia tree, which flowers profusely, the flowers appearing in tiers one above another (Ali: 1411).
12. SL: [wa furusyin marfû‘atin]
TL: And on thrones of dignity, raised high (verse 34)
SL TL furusyin] → Thrones of dignity] فرش W → P (W + W)
(furusyin] in Nahwu (Arabic grammar) is called as isim (noun] فرش The word
فرش firasy] means throne. The word] فرش which is derived from the word
[furusyin] here translated to become Thrones of dignity; there is shift from word (W) in SL into phrase (P) in SL. The word Dignity in the translation here means a high or honorable rank or position. It is used to describe those who mentioned in verse 27
(The companions of the right hand).
13. SL: [‘uruban atrâban]
TL: beloved (by nature) equal in age, - (verse 37)
SL TL atrâban] → Equal in age] أترابا W → P (W + W)
atrâban] in Arabic language is plural form which is derived] أترابا The word
tirbun] means equal in age (Bisri: 49). There is shift from] ترب from singular form word (W) in SL into Phrase (P) in TL.
14. SL: [wa tsullatun minal âkhirîna]
TL: And a goodly number from those of later times. (Verse 40)
SL TL tsullah] → A goodly number] ثلة W → P (W + W)
(tsullah] in Nahwu (Arabic grammar) is called as isim (noun] ثلة The word which is means a group of people, more or less (Shihab: 549). However, in this verse,
Ali translated in TL to become a goodly of number. The word number here refers to people who are mentioned in verse 38 - 40 (the companions of the right hand, namely from those of old and from those of later times). Here, there is shift from a word (W) in SL into a phrase (P) in TL.
15. SL: [wa zhillin min yahmûmin]
TL: and in the shades of black smoke (verse 43)
SL TL yahmûm] → Black smoke] يحموم W → P (W + W)
yahmûm] in Nahwu (Arabic Grammar) is called as isim] يحموم The word
.(al-humâm] means charcoal (Shihab: 558] الحمام noun) which is derived from word)
yahmûm] translated to become black smoke. The word] يحموم In this verse the word smoke described as so black as charcoal. In addition, Ali says in his commentary
(1965: 1412) “even the shades get a different quality in the Abode of Misery; shades of black smoke in contrast to the cool and refreshing long extended shades of trees by brooks in verses 30-31 above”. Here, there is shift from word (W) in SL into phrase
(P) in TL but still the same in meaning.
16. SL:
[innahum kânû qabla dzâlika mutrafîna]
TL: for that they were wont to be indulged, before that, in wealth (and luxury) (verse 45) SL TL (mutrafîn] → In wealth (and luxury] متر فين W → P (W + W) mutrafîn] in Nahwu (Arabic grammar) is called as isim] متر فين The word
.(taraf] means life in luxury (Shihab: 560] ترف noun) which is derived from word)
Thabathaba’I in Shihab (2002: 560) says, luxury here not absolutely means in material but it could means wasteful, profuse in arrogance. Ali in his commentary (1965:
1412) says “they had wealth and the good things of life, but they used them in self- indulgence and shameless crime, and now they are in humiliation”. From this translation, we see that there is shift from a word (W) in SL become a phrase (P) in
TL. So, we could say that this translation is dynamic equivalence because there is same concept of meaning between both of languages.
17. SL:
[wa kânû yushirrûna ‘alal hintsil ‘azhîmi]
TL: And persisted obstinately in wickedness supreme (verse 46)
SL TL yushirrûna] → persisted obstinately] يصرون W → P (W + W)
yushirrûna] in Nahwu (Arabic Grammar) is called as fi’il] يصرون The word mudhori’ jamak muzakkar salim (verb which is done by second male plural). It is
sharr] means consistent (Bisri: 406). Here, there is shift from] صرderived from word word (W) in SL into phrase (P) in TL. However, the translation of this verse still has the same meaning with SL.
18. SL:
[lamajmû‘ûna ilâ mîqâti yaumin ma‘lûmin]
TL: ‘All will certainly be gathered together for the meeting appointed for a day Well-known (verse 50)
SL TL mîqât] → The meeting appointed] ميقت W → P (W + W)
mîqât] in Nahwu (Arabic Grammar) is called as isim] ميقت The word
[mîqât] ميقت noun) that means time or place o f something. In the verse the word) translated to become the meeting appointed. Here, there is a shift from a word (W) in
SL become phrase (P) in TL.
19. SL:
[la ‘âkilûna min syajarin min zaqqûmin]
TL: Yea will surely taste of the tree of Zaqqum (verse 52)
SL TL zaqqûm] → The tree of Zaqqum] زقوم W → P (W + W)
zaqqûm] in Nahwu (Arabic Grammar) is called as isim. The] زقوم The word
zaqqûm] by some Mufassir means as a kind of little tree by smell leafs] زقوم word and exude sap (Shihab: 562). However, the tree of Zaqqum in this verse is the tree which is grows in Hell. Here, there is a shift from word (W) in SL become phrase (P) in TL.
20. SL: [fa syâribûna syurbal hîm]
TL: “Indeed ye shall drink like diseased camels raging with thirst (Verse 55)
SL TL
Al-hîm] → Diseased camels raging with thirst] الھيم W → P = P1 (W + W)
(Al-hîm] in Nahwu (Arabic Grammar) is called as isim (noun] الھيم The word
huyâm], suffer great thirst, so although it drink] ھيام means the camels that suffer of more and more, it will never feel satisfied (Shihab : 562). In addition, Ali (1965:
1413) says in the commentary that it is a terrible picture of misery in contrast to the companionship of the good, the true, and the beautiful on thrones of dignity, for the companions of the right hand, in verses 34-38 above. Here, there is shift from a word
(W) in SL become phrase (P1) in TL. But it still equivalence in meaning.
21. SL:
[a antum takhluqûnahû am nahnul khâliqûna]
TL: is it you who created it, or are We the Creators? SL TL Al- khâliqûn] → The creators] الخلقون W → W
al-khâliqûn] in Nahwu (Arabic Grammar) is called as isim] الخلقون The word
al-khâliq] means The Creator. The] الخلق noun) which is derived from singular form) using of the plural form is to show the greatest of Allah.
22 SL:
[a antum tazra‘ûnahû am nahnuzzâri‘ûna]
TL: Is it ye that cause it to grow, or are We the Cause? (Verse 64)
SL TL Az-zâri’ûn] → The cause] الزرعون W → W
Az-zâri’ûn] in Nahwu (Arabic Grammar) is called as isim] الزرعون The word
az-zâri’] means The Cause. The] الزرع noun) which is derived from singular form) using of the plural form is to show the greatest of Allah.
23 SL: [bal nahnu mahrûmûna]
TL: ‘indeed are we shut out (of the fruits of our labor)” (verse 67)
SL TL mahrûmûn] → shut out] محرومون W → P = (W+W)
mahrûmûn] in Nahwu (Arabic grammar) is called as] محرومون The word
.(haramun] means forbidden (Bisri: 110] حرم isim (noun) which is derived from word
mahrûmûn] translated to become] محرومون However, in the verse above, the word shut out. It has the same concept with Bisri translation that they would never get anything (of the fruits) because of their debts (verse 66). Here, there is shift from a word (W) in SL become a phrase (P) in TL
24 SL:
[law nasyâ’u ja‘alnâhu ujâjan falawlâ tasykurûna]
TL: Were it Our will, We could make it salt (and unpalatable): then why do ye not give thanks? (Verse 70)
SL TL ujâjan] → Salt and unpalatable] اجاجا W → P = (W+W)
,ujâjan] in this verse means salt (and unpalatable). Here] اجاجا The word there is shift from word (W) in SL become phrase (P) in TL. Ali (1965: 1415) in his
ujâjan] or salt (and unpalatable) is the mystery of] اجاجا commentary says the word the two streams of water, one sweet and the other salt, constantly mingling, and yet always separate, is referred to more than one. The never ending circuit is established by streams and rivers mingling with the ocean, the ocean sending forth mists and steam through a process of evaporation which forms clouds and the clouds by condensation pouring forth rain to feed the streams and rivers again. So that, the translation is equivalence in meaning.
25 SL:
[nahnu ja‘alnâhâ tadzkiratan wa matâ‘an lilmuqwîna]
TL: We have made it a memorial (of Our handiwork), and an article of comfort and convenience for the denizens of deserts (verse 73) SL TL Al-muqwîn] → The Denizens of deserts] المقوين W → P = (W+W)
al-muqwîn] in Nahwu (Arabic Grammar) is called as isim] المقوين The word
al-muqwy] that means denizens] المقوي noun). It is plural form from the word) traveler (musafir) or someone who feel hungry (Shihab: 570). There is shift of word
(W) in SL become phrase (P) in TL; despite it is has the equivalence in meaning.
26. SL:
[falâ uqsimu bimawâ qi‘in nujûmi]
TL: furthermore I call to witness the setting of the stars (verse 75)
SL TL mawâqi’] → The setting] مو قع W → W
mawâqi’] in Nahwu (Arabic grammar) is called as isim] مو قع The word
mauqi’] means the far place of rising star] مو قع noun) which is derived from word)
(Shihab: 573), however in this verse, Ali translate to become the setting. In addition, he says in the commentary that “the setting of the stars has a number of mystic meanings are attached. 1) The setting of glorious star is a symbol of humility before the power, beauty and goodness of Allah. 2) It may refer to the extinction of the stars at the Day of Judgment, betokening the establishment of Allah’s justice and the truth of his revelation. 3) What is bright or beautiful to our senses may disappear from our ken within a few hours, even though its own existence may continue. All light is relative except the light of Allah” (Ali: 1416).
27. SL:
[a fabihâdzal hadîtsi antum mudhinûna]
TL: is it such a message that you would hold in light esteem (verse 81)
SL TL mudhinûn] → Light esteem] مدھنون W → P = (W+W)
mudhinûn] in Nahwu (Arabic grammar) is called as isim] مدھنون The word
duhn] means oil. Oil used to soften or] دھن noun) which is derived from word) weaken the materials. That is why Majâzi define the word as to weaken. Usually, something is weak always taken lightly (Shihab: 578). From the explanation above,
mudhinûn] in SL has the equivalence of meaning with the] مدھنون the word translation in TL despite it is a shif from word (W) in SL become a phrase (P) in TL.
28. SL:
[tarji‘ûnahâ in kuntum shâdiqîna]
TL: call back the soul, if you are true (in your claim of independence)? (Verse 87)
SL TL tarji’ûnahâ] → call back the soul] ترجعو نھا W → P = (W+W) tarji’ûnahâ] in Nahwu (Arabic Grammar) is called as] ترجعو نھا The word
raja’a] means return or] رجع fi’il ‘amar (command) which is derived from word
tarji’ûnahâ] translated to become call back the] ترجعو نھا back. In this verse the word
nahâ] that refers to the dying mans that] نھا soul. The word soul here contains in mentioned in verse 83. Ali (1965: 1417) describe this phrase (call back the soul) as the sentence may now be briefly paraphrased: ‘if you disbelieve in revelation and a future of Judgment, and claim to do what you like and be independent of Allah, how is it you cannot call back a dying man’s soul to his body when all of you congregate round him at his death-bed? But you are not independent of judgment. There is a Day of Account, when you will have to be judged by your deeds in this life”. Here, there is shift from word (W) in SL become phrase (P) in TL, but it still has equivalence in meaning.
29. SL:
[fa ammâ in kâna minal muqarrabîna]
TL: thus, then, if he be of those nearest to Allah (verse 88)
SL TL Al-muqarrabîn] → Those nearest to Allah] المقر بين W → P = (W+W)
Al-muqarrabîn] in Nahwu (Arabic grammar) is called as] المقر بين The word
al-muqarrab] means] المقرب isim (noun) which is derived from singular form
Al-muqarrabîn] translated to] المقر بين someone who is near. In this verse, the word become those nearest to Allah. Nearness to Allah is the test of the highest bliss (Ali:
1409). Here, there is shift from a word (W) in SL become a phrase (P) in TL.
30. SL:
[fa rawhun wa raihânun wa jannatu na‘îm]
TL: (there is for him) rest and satisfaction, and a garden of delights (Verse 89).
SL TL rayhânun] → Satisfaction] ريحان W → W
(rayhânun] in Nahwu (Arabic grammar) is called as isim (noun] ريحان The word
ريحان râ’ihah] means sweet smell. The word] رائحة which is derived from word
[rayhânun] in Shihab (2002: 583) means the flowers which have the sweet-smell.
.rayhânun] translated as satisfaction] ريحان While, in this verse, the word
.rayhânun] between SL and TL] ريحان Here, there is dynamic in meaning of the word
rayhânun] means] ريحان Ali (1965: 1418) in his commentary says that the word sweet-smelling plants; it is used as symbolical of complete satisfaction and delight.
That is why Ali translated to become satisfaction.
31. SL:
[fa salâmun laka min ash-hâbil yamîni]
TL: (for him is the salutation) “Peace be unto them, from the companions of the right hand (Verse 91)
SL TL fasalâmullaka] → Peace be unto them] فسلم لك P → S = V + N
fasalâmullaka] in Nahwu (Arabic grammar) is called as] فسلم لك The phrase
salâm] means peace. While the] سلم mubtada’ (subject) which is derived from word
laka] means unto them which is refers to the companions of the right hand] لك word who are mentioned in verse 90. In verse 26, the salutation “peace, peace” is addressed to those nearest to Allah. Here, we learn that it is also addressed to the Companions o the right hand. Both are in garden of bliss: only the former have a higher dignity than the latter (Ali: 1418). Here, there is shift from phrase (P) in SL become sentence (S) in TL
32. SL:
[inna hâdzâ lahuwa haqqul yaqîni]
TL: Verily, this is the very truth and certainty (verse 95)
SL TL Al-yaqîn] → Certainty] اليقين W → W
Al-yaqîn] in Nahwu (Arabic grammar) is called as isim] اليقين The word
.(yaqina] means clear, certain (Bisri : 791] يقين noun) which is derived from word)
Al-yaqîn] is a word in] اليقين.The form of word does not change between SL and TL
SL become a word ‘certainty’ in TL. Ali (1965:1418) in his commentary says that the
Al-yaqîn] or certainty means ‘the assurance of the hereafter’; it is one of] اليقين word the strongest features of faith. For without it the apparent inequalities and injustices of this life cannot be satisfactorily explained.
CHAPTER 5
CONCLUSION AND SUGGESTION
5. 1. Conclusion
After analyzing the data that taken from the Sura Al-Waqi’ah of the Holy
Qur’an and the English translation by Abdullah Yusuf Ali, some conclusions are drawn:
First, from three kinds of technique that implemented by Syihabuddin (2002) in translating the cultural texts so the descriptive technique is the most reliable method, because by describe a word in SL into a phrase in TL; the original meaning of word in SL will be easily to understand by the receiver.
Second, from 32 data, there are 24 which translated by using descriptive technique, where there are shifts from word in SL become phrase in TL despite this shift does not change the concept of original meaning of word in TL, so that the translation could be dynamic equivalence.
Finally, the religious text such as the Holy Qur’an is can be translated as long as the translation still keeps the original message of source language into target language.
5. 2. Suggestion
The suggestion for the readers especially the students of English Department is to learn and analyze translation as deeply as possible because translation will become a great contribution to other people who want to study English. I also suggest the readers do further research about dynamic equivalence in other works such novels, articles or journals. BIBLIOGRAPHY
Ali, Abdullah Yusuf. 1965. The Holy Qur’an, Text, Translation and Commentary.
Second Volume. Beirut : Printing Production.
Anwar, Moch, KH. 1995. Ilmu Nahwu: terjemahan Matan Al-jurumiyyah dan
‘Imrithy. Bandung: Sinar Baru Algesindo.
Bisri, Adib and Munawwir Fatah. 1999. kamus Al-Bisri : Indonesia-Arab dan Arab-
Indonesia. Surabaya: Pustaka Progressif.
Brislin, W. R. 1976. Translation: Application and Research. London: Routledge.
Cochran, W.G. 1977. Sampling Techniques. New York: John Wiley and Sons, Inc.
Kridalaksana, Harimurti. 1984. Kamus Linguistik. Jakarta: PT. Gramedia.
Larson, Mildred L. 1984. Meaning -Based Translation. Boston: Boston University
Press Inc.
Machali, Rochayah. 2000. Pedoman Bagi Penerjemah. Jakarta: Grasindo.
Muchtar, Muhizar. 2007. Translation. Medan : USU Press.
Munday, Jeremy. 2004. Introducing Translation Studies, Theories and Applications.
London and New York: Routledge.
Nababan, Rudolf. 2003. Teori Menerjemah Bahasa Inggris. Yogyakarta : Pustaka
Pelajar.
Newmark, P. 1988. A Textbook of Translation. London : Prentice Hall.
Richards, J. 1985. Longman Dictionary of Applied Linguistics. London: Longman
Sadtono, E. 1985. Pedoman Penerjemahan. Jakarta: Pusat Pembinaan dan
Pengembangan Bahasa Depdikbud. Santri, Pria. 2004. An Analysis of Dynamic Equivalence Principle in Abdullah Yusuf
Ali’s English Translation of the Koran, Chapter Ar-Rahman (Unpublished
Thesis). Medan : Faculty of Letters : University of Sumatera Utara.
Shihab, Quraisy. 2002. Tafsir Al-Mishbāh 13. Jakarta: Lentera Hati.
Shuttlewort, M and Moira, C. 1997. Dictionary of Translation Studies. Manchester,
UK: St. Jerome Publishing.
Simatupang, M. D. S. 1999. Pengantar Teori Terjemahan. Jakarta: Dirjen Dikti
Depdiknas.
Simms, Karl. 1997. Translating Sensitive Texts: Linguistic Aspects. Amsterdam –
Atlanta: Rodopi.
Snell, M and Hornby. 1988. Translation Studies an Integrated Approach. Amsterdam-
Philadelphia: John Benjamin’s publishing Company.
Syihabuddin. 2002. Praktik Penerjemahan Arab-Indonesia. Jakarta: Proyek Penelitian
Pendidikan Tinggi, Dirjen Pendididkan Tinggi Depdiknas.
Widyamartaya, A. 1989. Seni Menerjemahkan. Yogyakarta : Penerbit Kanisius.
Yusuf, Suhendra. 1994. Teori Terjemah ke Arah Pendekatan Linguistik dan
Sosiolinguistik. Bandung : Penerbit Mandar Madju. http://www.islamic-awareness.org/Quran/Text/Scribal/haleem.html, accessed on Dec.
27, 2007. http://www.easyquran.com/english/default.htm, accessed on Dec. 27, 2007. http://accurapid.com/journal/14equiv.html, accessed on Jan. 11, 2007.
APPENDIXES
ِ ِ ِ ﺑ ْـﺴ ِـﻢ اﷲ ﱠاﻟﺮﺣـْ ِﻤـﻦ ﱠاﻟﺮﺣ ِـﻴـﻢ In the Name of Allah, the All Merciful, The Most Merciful
1. When the Event Inevitable1 cometh to pass
2. Then will no (soul) entertain falsehood concerning its coming.
3. (many) will it bring low2, (many) will it exalt,
4. when the earth shall be shaken to its depths,
5 And the mountains shall be crumbled to atoms3
5 becoming dust scattered abroad,
6 and ye shall be sorted out into three classes4.
7 Then (there will be) the companions of the right hand , what will be the companions of the right hand ?
8 And the companions of the left hand, what will be the companions of the left hand?
9 And those foremost (in faith) will be foremost (In the hereafter)5.
10 These will be those nearest to God6.
11 in Garden of Bliss
12 A number of people from those of old7.
13 And a few from those of later times.
14 (they will be) on thrones8 encrusted (with gold and precious stone)
15 Reclining on them, facing each other9.
16 round about them will (serve)10 youths of perpetual (freshness)
17 with goblets, (shining) beakers, and cups (filled) out of clear-flowing fountains,
18 no after-ache will they receive there from, nor will they suffer intoxication11:
19 and with fruits, any that they may select;
20 and the flesh of fowls, any that they may desire
21 and (there will be) companions with beautiful, big, and lustrous eyes12,-
22 Like unto pearls13 well-guarded.
23 A reward for the deeds of their past (life).
24 no frivolity will they14 here therein, nor any taint of ill,-
25 Only the saying15, “peace! peace”
26 The companions of the right hand, - what will be the companions of the right hand?
27 (they will be) among16 lote-trees without thorns,
28 among Talh trees17 with flowers (or fruits) piled one above another,-
29 in shade long-extended,
30 by water flowing constantly,
31 and fruit in abundance,
32 whose season is not limited, nor (supply) forbidden18,
33 And on thrones (of dignity), raised high.
34 we have created (their companions)19 of special creation,
35 and made them virgin-pure (and undefiled)-
36 beloved (by nature) equal in age,-
37 For the companions of the right hand.
38 a (goodly) number from those of old20,
39 And a (goodly) number from those of later times.
40 The companions of the left hand,- what will be the companions of the left hand ?
41 (they will be) in the midst of a fierce blast of fire21 and in boiling water
42 and in the shades of black smoke22 :
43 nothing (will there be) to refresh, nor to please :
44 for that they were wont to be indulged, before that, in wealth (and luxury)23,
45 And persisted obstinately in wickedness supreme!
46 And they used to say, “What! When we die and become dust and bones24, shall we then indeed be raised up again?-
47 “(We) and our fathers of old?”
48 say : “yea, those of old and those of later times,
49 “All will certainly be gathered together for the meeting appointed for a day well- known25.
50 “Then will ye truly, - o ye that go wrong, and treat (truth) as falsehood!-
51 ‘Yea will surely taste of the tree of Zaqqum26.
52 “then will ye fill your insides therewith,
53 “and drink boiling water on top of it:”
54 “Indeed ye shall drink like diseased camels raging with thirst27!”
55 Such will be their entertainment on the day of requital!
56 It is We who have created you: why will you28 not witness the truth?
57 Do ye then see ?- the (human seed) that ye throw out,-
58 Is it ye who create it, or are we the creators?
59 We have decreed Death to be your common lot29, and We are not to be frustrated.
60 From changing your Forms and creating you (again) in (Forms) that ye know not.
61 and ye certainly know already the first form of creation : why Then do ye not celebrate His praises?
62 See ye the seed that30 ye sow in the ground?
63 Is it ye that cause it to grow, or are We the Cause?
64 were it Our Will, We could crumbled it to dry powder, and ye would be left in wonderment,
65 (saying), “ We are indeed left with debts (for nothing)31 :
66 ‘indeed are we shut out (of the fruits of our labor)”
67 See ye the water which ye drink?
68 Do ye bring it down (in rain) from the cloud or do we?
69 Were it Our will, We could make it salt (and unpalatable) 32: then why do ye not give thanks?
70 See ye the fire which ye kindle?
72. Is it ye who grow the tree which feeds33 the fire, or do We grow it?
73. We have made it a memorial (of Our handiwork) 34, and an article of comfort and convenience for the denizens of deserts35.
74. Then celebrate with praises36 the name of your Lord, the Supreme!
75. furthermore I call two witness the setting37 of the stars,-
76. and that is indeed a mighty adjuration38 if you but knew,-
77. that this is indeed A Qur’an most honorable39,
78. In a Book well-guarded
79. Which none shall touch but those who are clean :
80. A revelation from the Lord of the worlds.
81. Is it such a Message that you would hold40 in light esteem?
82. And have you made it41 your livelihood that you should declare it false?
83. then why do you not42 (intervene) when (the soul of the dying man) reaches the throat-
84. and you the while (sit) looking on43,-
85. but We are nearer to him than you, and yet see not,-
86. then why do you not44,- if you are exempt from (future) account,-
87. Call back the soul45, if you are true (in your claim of independence)?
88. thus, then, if he be of those nearest to God46,
89. (there is for him) Rest and Satisfaction47, and a Garden of delights.
90. and if he be of the Companions of the right hand48,
91. (for him is the salutation) “Peace be unto them49, from the companions of the right hand.
92. and if he be of those who treat (Truth) as Falsehood50, who go wrong, 93. for him is Entertainment with boiling water,
94. And burning in Hell-Fire.
95. Verily, this is the very truth and certainty51.
96. So celebrate with praises52 the name of your Lord, the Supreme.