Intercultural Interpretation : The Study of the Qur ' an in Translation of the Islamic University of Indonesia 2020 Edition

This study examines the translation of the Quran by H. Zaini Dahlan edited by KH. Ahmad Bahauddin Noersalim, published by UII Press Yogyakarta 2020. This qualitative type of research uses a literature research design with a multidisciplinary approach; translation theory, language logic, language structure, and socio-linguistic space. This study found six (6) main points: first, the problematic problem of translating the UII version of the Quran, second, meaningful translation, third, the use of language logic, fourth, the influence of Arabic syntax, fifth, the creation of space, character and reader hierarchy, and sixth, originality and local cultural wisdom.


INTRODUCTION
The translation of the Koran into the local language is part of a historical intellectual journey. In the archipelago, at the time of Sri Susuhan Pakubuwono IX In the 20th and 21st centuries, there are many local commentators from Indonesia who have produced works of interpretation, each with various characteristics. We find there a typical Sundanese interpretation of the Koran, if we Intercultural Interpretation: The Study of.... [169][170][171][172][173][174][175][176][177][178][179][180][181][182][183][184][185] classify it based on ethnicity. Since the first entry of Islam to the Sundanese level, the development of interpretation has developed, since the 17th century AD, and grew rapidly in the 20th century. Among the experts on interpretation from Sunda, among  To deepen and sharpen the study, the researchers chose to use a multidisciplinary approach which was considered feasible to use. A multidisciplinary approach is an approach that seeks many disciplines of science to examine the same problem. One of these multidisciplinary research models is a pure multidisciplinary model, in which each discipline seems to stand alone with its own theories and methods. The other model is called applied multidisciplinary, i.e. one discipline occupies a dominant position. The multidisciplinary model used in this study is the second model, which is applied. 6 Some of the disciplines used in this research include: the discipline of interpretation, linguistic logic, linguistic structuralism, linguistic sociology, and the theory of local culture. These various disciplines are used simultaneously to approach the object of research material, namely the UII version of the Koran translation, which was translated by H. Zaini Dahlan and corrected by Bahauddin Noersalim (Gus Baha').

Problems with the UII version of the Al-Quran Translation
Muchlis M. Hanafi said that the translation of the Koran was only an interpretation in a simple form. Therefore, a literal or word for word translation is not Intercultural Interpretation: The Study of.... [169][170][171][172][173][174][175][176][177][178][179][180][181][182][183][184][185] fully possible. The diversity of translations is commonplace, so the wisest step is to tolerate or appreciate differences which are sunnatullah itself. Hanafi added that the Ministry of Religion's translation of the Koran is an example of a translation that uses two approaches at once; literal and interpretive. However, MoRA's translation tends to be literal and therefore prone to misunderstandings. 7 The UII version of the Quran translation also has differences with the Allahumma", especially when he was writing his letters. After the verse that reads: "Bismilhi Majreha" the Prophet also wrote using "bismillah". After the revelation of the verse: "Ud'ullaha awid'urrahmana" then the Prophet SAW wrote waiting for "Bismillahirrahmanirrahim". In other words, the addition of the vocabulary "mention" is very contextual with Asbabun Nuzul or the historicity of the verses of the Qur'an.
Likewise, when the translation of the UII Press version adds the vocabulary "again", which incidentally is not contained in the MoRA (Kemenag) version of the interpretation product, it can also be justified interpretatively. The word "again" has one meaning with the word "and", which according to Nahwu science is called following the rules of the concept of 'athaf ma'thuf. In terms of the letter 'Athaf it is said, understanding the Koran can be done from the perspective of the letter 'Athaf.
Namely, the letters used to connect two or more sentences, which have similarities in terms of form. 9 Thus, the UII Press version of the translation of the Koran considers the nature of ar-Rahman and the nature of ar-Rahim as both attributes of God, so it is necessary to add the vocabulary "again" to connect the two attributes.

Use of Language Logic in the UII version of the Al-Quran Translation
The is when Allah ordered the angels to prostrate to Adam, then the angels prostrate except for the devil. This is a mistranslation because it gives the impression that Satan is part of an angel. The correct translation is that the command was passed on to the angels and the jinn. Then the Devil of the Jin faction refused the order. 15 We can see the use of language logic in the translation of the UII version from the comparison results with the Indonesian Ministry of Religion version. In the translation of the Ministry of Religion's version it is written: Meaning: "Show us the straight path." While in the UII version it is written: "Show us the right way." In the Arabic-Indonesian dictionary, the word "al-mustaqim ( َ ‫ْم‬ ‫ِي‬ ‫َق‬ ‫ْت‬ ‫س‬ ُ ‫م‬ ْ ‫")ال‬ means "straight", which is literally closer to the translation of the Ministry of Religion abandons this literal translation and prefers to use language logic. The straight path is not necessarily the right path, nor is the right path necessarily the straight path.
Because, a straight path means a path that is not crooked towards a certain goal.
While the right path may be a straight path or a curvy path, but still in the right direction and destination.
The straight path describes a path that is unimpeded. In fact, in an authentic hadith narrated by Imam Muslim, the Messenger of Allah said: "Paradise is filled with hardships, and hell is filled with pleasures of lust," (HR. Muslim). 17 Thus, changing the "straight" translation of the Ministry of Religion's version to the "correct" version of the UII can only be understood logically by language, coupled with the support of sufficient religious references.
The translation of al-mustaqim into "true" opens awareness that to reach the truth does not have to be free from challenges and obstacles. It is very possible that the winding road is the right way. This has been said by Allah swt in another verse: "It is obligatory for you to fight. That's hard for you. And you may hate something but it is good for you. And maybe you like something but it's bad for you. Allah knows and you do not know," (Surah Al-Baqarah: 216).
Furthermore, a hadith narrated by Husayn bin Abdurrahman, the Messenger of Allah said: "The world is a place of severe testing. If one of you sees ease, then deny it!" (Narrated by Ibn Abid Dunya). 18 Thus, the logic of the language used in the UII version of the Koran is very thick. Arabic syntax. The basic reason is that the way Arabic and Indonesian grammarians work is different from each other. However, it is still possible to trace literal similarities. According to Nurbayan, a study must be carried out on the word order or sequence pattern which is an element of Arabic and Indonesian. 19 When viewed from the syntactic aspect, the Indonesian translation of the UII version is close to the Arabic syntax. Syntax is the rules that express the interrelationships between symbols. It usually deals with purely formal rules, which are also characteristic of formal science. In the translation of verse 1 of Surah al-Fatihah, when translating the phrase bismillahirrahmanirrahim, one sentence letter (ba') and four sentences isim (Ism, Allah, ar-Rahman, ar-Rahim) are already represented in the UII version of the translation of the Quran, namely by the four words "with", "name", "Allah," "Most Gracious," and "Most Merciful." Syntactic representation occurs repeatedly, for example in verse 2 of the letter al-Fatihah, two sentences of the letter 'Al' which designate ma'rifat, one letter of Jarr, and four letters of Isim (hamd, Allah, rabb, 'alamin) are represented in the translation of al-UII's version of the Quran, with "everything" and "universe" representing the two letters of al ma'rifat; "for" which represents the letter Jarr, and "praise", "Allah", "God", "nature" which represents the four letters of Isim. The same thing also happens in verse 3, where the translations "The Most Gracious" and "The Most Merciful" represent the words "Ar-Rahman" and "Ar-Rahim". In verse 4 too, the words "Single Ruler" and "Day of Judgment" represent "Malik" and "Yawmiddin".

The Effect of Arabic Structure on UII Version of Al-Quran Translation
Next, the translation of verse 5, "only to You", "we worship," and "we ask" represents "iyyaka", "na'budu", and "nasta'in".
According to the examples above, the syntactic tools in Indonesian are equivalent to the Arabic language of the Koran. There are four kinds of syntactic tools in Indonesian: word order, word form, intonation and task words. In terms of word order, for example, a sentence is said to be in the right order if it meets grammatical standards, is unambiguous, and is appropriate to pronounce. If these three aspects are 19 Yayan Nurbayan, "Pengaruh Struktur Bahasa Arab terhadap Bahasa Indonesia dalam Terjemah Al-Quran," Arabiyat: Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban, Vol. 1, No. 1, 2014: 21-28.  [again] the Most Merciful." Thus, the affixation of the two words "mention" and "again" is an attempt to eliminate ambiguity, in order to achieve a complete syntactic condition. Namely, the loss of ambiguity.

Space, Character and Hierarchy of Readers of the UII Version of Al-Quran Translation
By In Arabic, verse 7 of surah al-Fatihah only consists of seven (7) Isim sentences, namely: shirat, alladzina, Ta',Him,Him,Dhallin;one (1) fi'il sentence, namely an'am; and five (5) letter sentences, namely 'ala,ghair,'ala,wa,Vol. 2 No. 2  On the other hand, the lay reader is unlikely to find representatives of the words "The Way", "You", which are repeated three times. For example, the word "You" in the translated version is a language game logic used by translators to provide more specific explanations, so that readers can understand more easily and do not clash with ambiguity. In other words, the path of wrath is the way that is wrathful by Allah, as the word "you" refers to. This is where the translator's subjectivity lies, 22 and because of that, the MoRA version of the translation is different from the UII Press version.  interpretive, or even literal models. Each translation model contains its own language logic.

Local Wisdom and Culture in the UII version of the Al-Quran Translation
Another thing is the presence of various translations of the Quran which becomes a dialectical field between the syntax of Arabic and Indonesian, where Arabic as the source language tends to influence the writing of Indonesian as the target language. The effect is that readers who come from the socio-cultural background of the archipelago will be influenced by the syntax of the Arabic language. Even when translators face difficulties in translating Arabic syntax into Indonesian syntax, meaningful translation is the solution.
In the social realm itself, the diversity of translation models creates a distinctive reading space. For lay people, a clearer and unambiguous translation is much more helpful in understanding the Quran, and ordinary people do not question the extent to which the translation results are far from the syntax of the Quran itself.
However, among academics and professionals, often the beauty of the Arabic language of the Quran cannot be translated, especially by looking at the diversity of translation results that make the meaning move away from the root of the language of the Quran.