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Print This Article ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin ISSN (Print): 1411-3775, ISSN (Online): 2548-4729 http://ejournal.uin-suka.ac.id/ushuluddin/esensia/index Research Article Translating the Transcends of God's World into Balinese The development of Quranic translation in Indonesia generally showed the Author: Efri Arsyad Rizal,1* total adoption by using loanword. Some parties within Muslim communities Mohamad Sobirin2 tried to translate using their local language to make easier in understanding the Affiliation: Qur’an. Cakepan Suci al-Qur'an Salinan Ring Basa Bali by I Wayan Rupa 1UIN Walisongo, Mengwi is the first Balinese translation of the Qur’an, which prefer to translate Semarang, 2UIN Prof. KH. Saifuddin Zuhri, them rather than to borrow them in translation. It remains questions how the Purwokerto author vernacularized some “fixed theological terms and phrases” of the Corresponding author: Arabic-Qur’an into Balinese and why did he chose to “translate” them rather [email protected] than to “borrow” them in his translation work. By using vernacularization Dates: approach, the result showed that (1) it used terminological approach to Received 4 Feb. 2021 vernacularize some fixed terms and phrases, (2) the special appeal of using Revised 29 Mar. 2021 Accepted 16 Apr. 2021 Balinese words and phrases when translating selected Qur'anic words and Published 30 Apr. 2021 phrases is to reflect typical local beliefs (Balinese), as well as to carry out How to cite this article: da'wah through a socio-cultural approach. Even though, this pattern reflects Arsyad, Efri., Mohamad Sobirin, 2021, the platform and strategy of international Ahmadiyya movement through the ‘Translating the translation of the Qur'an, but this work is not connected formally under the Transcends of God's World into Balinese’ organization program of Ahmadiyya. ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22(1), 63-75. https://doi.org/10.14421 Keywords: Al-Qur’an; Balinese Translation; Vernacularization; Ahmadiyyah; I /esensia.v22i1.2651 Wayan Rupa Mengwi Copyright: © 2021. The Authors. Penerjemahan Al-Qur’an di Indonesia secara umum menunjukkan adopsi This work is licenced under the Creative dengan kata serapan. Beberapa komunitas Muslim mencoba menerjemahkan Commons Attribution- menggunakan bahasa lokal, demi memudahkan komunitasnya memahami Non Commercial- ShareAlike 4.0 makna Al-Qur’an. Cakepan Suci Al-Qur'an Salinan Ring Basa Bali karya I International. Wayan Rupa Mengwi merupakan Al-Qur'an terjemah Bahasa Bali pertama, yang lebih banyak menerjemahkan daripada menggunakan kata serapan. Hal ini menimbulkan pertanyaan, bagaimana penulis memvernakularisasikan beberapa “istilah dan frasa teologis yang baku” dari Al-Qur’an Arab ke dalam Bahasa Bali dan mengapa penulis memilih untuk “menerjemahkan” daripada “meminjam” istilah dan frasa baku tersebut dalam karya terjemahannya. Dengan pendekatan vernakularisasi, hasil penelitian menunjukkan bahwa; Pertama, penerjemah menggunakan pendekatan terminologis untuk melakukan vernakularisasi; Kedua, penggunaan kata dan frasa Bahasa Bali ketika menerjemahkan adalah untuk mencerminkan kepercayaan lokal khas (Bali), serta melaksanakan dakwah melalui pendekatan sosial budaya. Meskipun pola ini mencerminkan platfor strategi gerakan Ahmadiyah Read Online: internasional, namun karya ini tidak terhubung secara formal di bawahnya. Scan this QR code with your mobile device or Kata Kunci: Al- Quran; Terjemah Bahasa Bali; Vernakularisasi; Ahamadiyyah; smart phone I Wayan Rupa Mengwi to read online Page 63 of 75 Vol. 22 No. 1, 2021 Translating the Transcends of God's World into Balinese http://ejournal.uin-suka.ac.id/ushuluddin/esensia/index Research Article Introduction Sundanese,6 and Tafsir al-Ibriz 1980 by K.H. Bisri The development of interpretation in Mustafa used Javanese.7 Indonesia generally used the elements of the From the beginning, the interpretation of locality that make it easier to understand the the al-Kahfi chapter in the 16th century and Qur'an and convey its messages to society.1 Tarjuman Mustafid in the 17th century by Abd According to Anthony H. John, there are many Rauf Singkel until the works of the 21st century, aspects of life like social structure, law, and the translation of the Qur’an into Balinese seems government systems that are formed by the different because researchers rarely touched this influence of Islam, as well as several Arabic translation. This fact is shown by the lack of vocabularies introduced into local languages references and sources to access it. Nevertheless, such as Malay and Javanese.2 the Minister of Religion, Lukman Hakim The commentator translated the Qur’an Saifuddin, launched the Qur'an in Balinese using the common language in Indonesian or translation in 2017. It was done to bring people Malay. In the end, Qur’an translation languages closer to the Qur'an by preserving regional are borrowed into Indonesian or Malay. This languages.8 According to Mustafa al-Amin (one term is known as localization or of the translation teams of the Qur'an in vernacularization.3 It can be seen from three Balinese), this translation was the first in the phenomena: First, the use of Arabic script with Balinese version.9 the Malay language called by Jawi Nevertheless, Al-Amin’s claim is not script. Second, the number of loanwords from totally correct, because there was a previous Arabic transformed into the local work before his work of Qur’anic translation language. Third, the number of literary works into Balinese, entitled Cakepan Suci al-Qur'an inspired by Arabic and Persian works.4 The Salinan Ring Basa Bali. This author of this work other argument stated one addition of those is H. Ahmad Iwan Darmawan (I Wayan Rupa phenomena: the borrowing of Arabic linguistic Mengwi). He is Ahmadiyya’s follower. Thus, and grammatical rules and structures.5 we could state that it is the first translation of The works of study of the Qur’an-like the Qur’an into Balinese up to this study has translation used various local languages. For been done. Yet, this translation is not consisting example, Turjuman al-Mustafid by Abd Rauf of the complete chapters of the Qur’an as Al- Singkel used Malay, Tafsir al-Qur’an Basa Amin’s work and team of Ministry of Religious Sunda by A. Hassan 1937, and Tafsir Ayat Suci Affairs, it only contains Chapter al-Fatihah to Lenyepaneun by Moh. E. Hasim 1984 used Chapter al-Ma'idah. This translation has novel pattern in translating some Qur’anic terms into Balinese, 1Ahmad Baidowi, “Aspek Lokalitas Tafsir al Iklil fi Ma’ani al- Tanzil Karya KH Mishbah Musthafa,” Jurnal Nun, Vol. 1 No. 1, 2015, 35. 6Mursalim, “Vernakularisasi al-Qur’an di Indonesia 2 Farid F. Saenong, “Vernacularization of the Qur’an: (Suatu Kajian Sejarah Tafsir Al-Qur’an),” Jurnal Komuninasi Tantangan dan Prospek Tafsir al-Qur’an di Indonesia dan Sosial Keagamaan, Vol. 16 No. 1, Januari 2014, 58. Interview dengan Profesor Anthony H. Johns,” Jurnal Studi 7 Muhammad Akmaluddin, “Social and Cultural Qur’an, Vol. 1 No. 3, 2006, 459. Relations in Islamic Law in Javanese Context: KH. Bisri 3Ibid., 578. Musthofa’s Thought on Qur’an and Hadith Issues,” Jurnal 4Anthony H. Johns, Qur’anic exegesis in the Malay- Esensia, Vol. 21, No. 2, 2020, 234. Indonesian World an Introductory to survey in Abdullah Saeed, 8“Menag Luncurkan Qur’an Terjemahan Bahasa Approaches to the Qur’an in Contemporary Indonesia (London: Melayu, Bali, Banjar,” published on Wednesday, December Oxford University Press, 2005), 257-287. 20th, 2017, https://news.detik.com/, accessed on January 26th, 5Moch Nur Ichwan, “Literatur Tafsir Al-Qur’an 2020. Melayu Jawi di Indonesia, Relasi Kuasa, Pergeseran dan 9Interview with Musthafa al- Amin, Team of Al- Kematian dalam Visi Islam,” Jurnal Ilmu-ilmu Keislaman, Vol. 1 Qur’an Translation in Balinese by Ministry of Religion, on No. 1, 2002, 13. December 30th, 2019. Page 64 of 75 Vol. 22 No. 1, 2021 Efri Arsyad Rizal, Mohamad Sobirin http://ejournal.uin-suka.ac.id/ushuluddin/esensia/index Research Article because “fixed theological terms and words” are languages.10 Even so, in practice, translating not borrowed as usual in Qur’anic translation, from the original language to the targeted but completely translated into Balinese words. language always makes a difference or will not For example, the word "Allah" is translated into be final, so does the translation of the Qur’an.11 "Ida Hiyang Widi", the term alladzina Translation will always depend on the amanu means "believers communities" is translator's subjectivity and pattern.12 translated into "anake sane matutang", and It is based on the environment, society, some others. Based on these primarily findings, differences in time and place, and the goals this research aims at answering “how did implied in the process so that this phenomenon Ahmad Iwan Darmawan vernacularize some belongs to the translator and cannot be judged “fixed theological terms” of the Qur’an into by one side. Therefore, this will reveal how the Balinese and why did he choose to “translate” context in which a translation was born, in this them rather than to “borrow” them in his case, the translation of the Al-Qur’an.13 translation work Cakepan Suci Al-Qur’an Salinan Robin Sadino said that vernacular creates Ring Basa Bali? the quality of a society. Vernacularization To answer these two questions, we indicates that people can produce conducted an analysis to Cakepan Suci Al-Qur’an Salinan Ring Basa Bali, with a translation and 10 Akmaliyah, Teori dan Praktik Terjemah Indonesia-Arab cultural theory approach, which in this context (Depok: Kencana, 2017), 1. 11 is specifically called vernacularization. Ali Salman Hummadi et al., “Rhetorical Loss in Translating Prepositional Phrases of the Holy Qur’an,” SAGE Therefore, the primary source of this study is Open 10, no. 1 (2020): 2158244020902094, the document of Cakepan Suci Al-Qur’an Salinan https://doi.org/10.1177/2158244020902094; Muḥammad ibn Ring Basa Bali and the transcriptions of Ismāʻīl Bukhārī 810-870, Manners in Islam = Al-Adab Al interviews with the author of the work.
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