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Journal articles on the topic 'Translations into Malay'
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1
Choy Wan, Samantha Yap, Adeela Abu Bakar, Mansour Amini, and Shameem Rafik-Galea. "Problems and Solutions in English Translations of Malay Short Stories." Journal of Social Sciences Research, SPI6 (December 30, 2018): 1158–66. http://dx.doi.org/10.32861/jssr.spi6.1158.1166.
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The Malay stories of Pelanduk yang Bijak, Peniup Seruling and Seuncang Padi were translated to English, and analysed to identify the translation problems. The procedures were also investigated to find solutions for the problems using translation procedures as the framework for data analysis. After the translation of the stories, the source and target texts were analysed to identify problems and procedures. The findings of the study indicated two types of problems in the Malay-English translations of the stories; structural or semantic problems, and problems arising from cultural differences. Among various translation procedures used in the translations, literal translation was the most common procedure in the translation of the Malay stories. The findings from translations and the analyses in this study could be utilised in translator and interpreter training classrooms. Finding solutions to the translation problems could improve translators’ ability to better theorise while translating, and thus produce “good” translations, particularly in the translation of literary works from Malay to English. This study could have pedagogical significance, as the Malay short stories contain moral lessons by which Malay culture could be further introduced and “exported” to the English-speaking audience through literature.
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Tuan Mat, Nik Norimah, Noor Eliza Abdul Rahman, and Azman Che Mat. "Perspektif penterjemahan karya sastera prosa Arab ke bahasa Melayu dalam kajian-kajian lepas." al-Irsyad: Journal of Islamic and Contemporary Issues 7, no. 2 (November 23, 2022): 924–36. http://dx.doi.org/10.53840/alirsyad.v7i2.326.
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Translating Arabic prose literature into Malay is not an easy task, especially when dealing with rhetoric. Translators frequently face difficulties in understanding figurative meaning when translating rhetoric in a literary text. Therefore, this research examines discourse on the translation of Arabic prose literature into Malay in past research. The research focuses on two aspects: i) Arabic-Malay translations of literature which are often used as research material to observe the tendency of aspects of research by scholars, and ii) translation method and strategy for figurative language in Arabic-Malay translations of literary works. This research is designed in a qualitative form through the method of content analysis of books, journal articles, proceedings, and theses. Data is analysed in a descriptive manner in order to observe the perspective of translation of Arabic prose literature into Malay in past researches. Kalīlah wa Dimnah, Riḥlah Ibn Baṭṭūṭah, Ḥikāyat Alf Laylah wa Laylah and Masrūr wa Maqrūr are Arabic-Malay literature translation that are often used as research material. Results of the research show that past research tend to analyse the translation of Arabic-Malay prose from the aspects of theory, method, and strategy used by translators in translation works. Choosing a theory, method, and strategy has a potential impact on producing good translations in the targeted language and even preserving literary values as intended precisely by the source text.
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RESTIKA, RIA, MASITOWARNI SIREGAR, and LIDIMAN SAHAT M. SINAGA. "TRANSLATION METHOD USED IN DELI MALAY AND SERDANG MALAY FOLKLORES FROM INDONESIAN TO ENGLISH." LINGUISTICA 10, no. 4 (December 30, 2021): 594. http://dx.doi.org/10.24114/jalu.v10i4.31285.
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This study aimed to determine the many types of translation methods, how they were employed in the translation of the folklores "Deli Malay" and "Serdang Malay" from Indonesian to English, and why the translators used the prevailing types in these folklores. The descriptive qualitative method was used to perform this research. The data was gathered from a folklore book and an interview with the folklores' translator. Descriptive qualitative research is the method used to analyze the data. The findings of this study revealed that literal translation accounted for 39 sentences (16%), faithful translation accounted for 23 sentences (9%), semantic translation accounted for four sentences (2%), adaptation translation accounted for seven sentences (3%), free translation accounted for 158 sentences (64%) and communicative translation accounted for 16 sentences (6%). A total of 247 sentences were extracted from the data. Because he did not follow any theories or methods of translation when translating the texts, the translator utilized free translation as the dominating method. Instead, he evaluated the translations' target audience, youngsters, and made them acceptable and simple to understand.
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Hussin, Mohamad, and Muhammad Hakim Kamal. "Translation of al-Quran into Malay Language in the Malay World." IJISH (International Journal of Islamic Studies and Humanities) 4, no. 1 (April 1, 2021): 32. http://dx.doi.org/10.26555/ijish.v4i1.3322.
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The spread of Islam in the Malay Archipelago (henceforth Nusantara) contributed to the activity of al -Quran translation in Malay civilisation. The society started to learn about Islam and the syariah that encouraged them to be close to al-Quran and translate it into the local language. Al-Quran was translated into Malay language in many ways. This study is a study of text aimed at identifying the translated works of al-Quran in Malay language beginning from the 17th century to the 20th century and to investigate its design and chronology. This qualitative study takes a descriptive approach and inculcates the historical method involving heuristics, critique of sources, interpretation and historiography in data collection and data analysis. The research findings show that 21 al-Quran translations into Malay language have been produced since the 17th century in Nusantara. Most of the al-Quran translated works were approached by interpretive translation rather than literal translation. The design of al-Quran translation into Malay language had developed in line with the times, beginning with classical Malay language using the jawi (Arabic) script, until the modern Malay language using romanised script. The concise translation style was seen to dominate the layout of al-Quran translations into Malay language. The al-Quran translation activity was not without controversy, until it led to several works being banned from publication. The rapid translation activity shows the enthusiastic efforts by society in Nusantara in transferring religious knowledge into guidance for daily life.
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Wahiyudin, Ummi Nadjwa, and Taj Rijal Bin Muhamad Romli. "Tanslating Malay Compounds into Arabic Based on Dynamic Theory and Arabization Method." Journal of Islamic Thought and Civilization 11, no. 1 (June 28, 2021): 43–58. http://dx.doi.org/10.32350/jitc.111.03.
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This study aims at making possible the effective use of machine translation (MT) in interpreting the Malay compounds into Arabic ones following the structure and Arabic style. The necessity of this study arises on account of the weakness of translation quality using online MT and the lack of suitable methods to structure the compounds from the Malay language into Arabic. There are three objectives of this study which are to collect the results of Malay compound translations using online MT into Arabic, analyze the results of the compound translations, and suggest compound translation methods based on dynamic theory and Arabization method. The study uses three online MT as instruments to translate: Google Translate, Microsoft Bing Translator, and Yandex Translator. This qualitative study employs a descriptive approach and analysis method in collecting information and analyzing data. The study focuses on 15 Malay compounds which are later categorized into school names, hospital names, and clinics. The findings of translation have been drawn using the next three MTs and analyzed at three main level: namely grammar level, phonetics and phonology level, and dynamic translation level. From this analysis, 4 out of 15 compound nouns translations data into Arabic are categorized as poor translations for not approaching the structure and Arabic style. In the final stages, the results of the translation collected are formulated and suggested alternative translations based on dynamic theory and methods of Arabization and compound restructuring formula in Arabic. Through this process, the translation results of the compounds can be categorized as translations that can meet the structure and style of the Arabic language. The compound translation model can be proposed as a new translation method for Arabic language users, especially the Arabic translators and students both at school and higher education.
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Chow, Yean Fun, Haslina Haroon, and Hasuria Che Omar. "Reaching out to the readers: The translation of Japanese manga in Malaysia." Indonesian Journal of Applied Linguistics 10, no. 2 (October 18, 2020): 538–50. http://dx.doi.org/10.17509/ijal.v10i2.28605.
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One of the most recognisable aspects of Japanese pop culture which has invaded Malaysia is the Japanese comic or manga. It appears in translation in both Malay and English in Malaysia. Taking into account its foreign origin and the fact that translated manga is targeted at a local readership, translators often resort to the use of notes in the translations in order to assist the readers. This study, thus, intends to examine the type of notes used in the Malay and English translations of Japanese manga, and to determine items in the Japanese manga which required clarification and for which notes are provided. To analyse the use of notes by the translator in the translated manga, this study adopts a qualitative content analysis approach. The analysis involves six Japanese manga and their corresponding translations in Malay and English. The findings show that the translators employ the use of three different types of notes in the translation: notes on the image, notes in the gutter and notes at the end of the text. The analysis also shows that the elements in the Japanese manga which require clarification in translation are giongo/gitaigo, inscriptions, culture-specific elements, wordplay, technical terms and honorifics. There is also a minor difference between the Malay and English translations where the use of notes is concerned. Based on the findings, it is concluded that notes are important in translated versions of the manga in Malaysia in that they provide assistance to readers in understanding certain aspects of the manga.
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Jin Vei, Chan, and Krishnavanie Shunmugam. "The Translation of Name Labels in Spider-Man Comics." Linguistics and Literature Review 7, no. 1 (March 26, 2021): 17–28. http://dx.doi.org/10.32350/llr.71.02.
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This paper investigates the translation of address terms or name labels in comics from English to Malay. The two aims of this study are: (i) to identify the main translation strategies used in the target text regarding Baker's (1992) typology of translation strategies and (ii) to discuss how effectively the source author’s name labels are transposed in Malay by using Eugene Nida’s (1964: 182) basic principles of "the general efficiency of the communication process" and "comprehension of intent" as a yardstick. The data comprises 187 name labels identified in 14 series of the Spider-Man comics and their Malay counterparts. The findings revealed that the three most frequently used strategies are paraphrasing by using related words followed by omissions of name labels and translating by using less expressive or neutral words. With regard to the efficacy of the Malay translations in conveying the semantic robustness of the English name labels, it was found that the translator has prioritized a transparent translation to achieve easy comprehensibility for the target reader over a faithful preservation of the author's style and the finer nuances expressed by the name labels.
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Sang Seong, Goh, and Boh Phaik Ean. "Publication of Translations of Modern Mahua Literature in Magazines Published by Dewan Bahasa dan Pustaka (DBP)." Malay Literature 34, no. 2 (December 7, 2021): 229–56. http://dx.doi.org/10.37052/ml34(2)no5.
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This article documents the translations of works of modern Mahua literature in magazines published by Dewan Bahasa dan Pustaka (DBP). Discussion is made descriptively, guided by translation history theory employing eight objects of study proposed by D'hulst (2010), i.e. quis (who)?, quid (what)?, ubi (where)?, quibus auxiliis (which sort of support)?, cur (why)?, quomodo (how)?, quando (when)?, and cui bono (what are the effects)? The translations of modern Mahua literature in magazines published by DBP were collected manually from magazines from the collection stored at the National Library of Malaysia (PNM). Data collected were analysed using bibliometric methods. Findings from the study show that the translations of modern Mahua literature were published in Dewan Bahasa and Dewan Sastera comprises 33 poems and short stories. 12 local translators were involved in producing these translations since 1968. The publishing effort of the translation of Mahua modern literary works into Malay aims at introducing Chinese culture and thoughts through Mahua literature to Malay-language readers to promote understanding and cultivate national integration.
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Mohd Saad, Muhammad Luqman Ibnul Hakim, Zulazhan Ab. Halim, and Nurazan Mohmad Rouyan. "TRANSLATION OF QURANIC EUPHEMISMS INTO MALAY LANGUAGE: ANALYSIS BASED ON NEWMARK'S SEMANTIC APPROACH." International Journal of Humanities, Philosophy and Language 5, no. 19 (September 30, 2022): 35–46. http://dx.doi.org/10.35631/ijhpl.519004.
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Euphemisms are used across languages and relate to the sociocultural and socioreligious values. In the context of translation, Quranic euphemisms contain implicit meaning that causes problems due to the linguistic and cultural elements. Therefore, the application of suitable approach is seen significant to produce a quality and accurate translations. This qualitative study was conducted to analyse the translation of Quranic euphemisms into Malay language based on Semantic & Communicative approach introduced by Newmark (1981). Besides that, the Corpus of Euphemisms in the Qur'an by Olimat (2019) was utilised to collect data and to cross-check the structure of Quranic euphemism. A comparison between the translation work and the interpretation found in tafsir muktabar was made to measure the accuracy of the translations. The findings of the study show that the semantic approach produces two impacts namely high-quality and low-quality translations. The outcome of the translation can be seen in two aspects: the original meanings and euphemistic style used. On the other hand, unsatisfactory translations occurred due to the inappropriate application of the translation approach. Generally, semantic approach leads to the loss of the original meaning and can potentially confuse the target readers. However, this approach can be applied if there are cultural and linguistic similarities in both languages. In addition, the selection of equivalent words is one of the factors that influence the language styles in line with the concept of euphemism.
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Et.al, Hapsah Md Yusof. "Translation and Cross-Cultural Adaptation of the Role Conflict and Role Ambiguity Inventory in the Malay Language." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 10, 2021): 315–24. http://dx.doi.org/10.17762/turcomat.v12i3.667.
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Objective: To date, there are very limited instruments published in Malaysia in measuring role conflict and role ambiguity among counselors-in-training in supervision during practicum and internship training. The Role Conflict and Role Ambiguity Inventory (RCRAI) was developed to address the critical issues in trainees’ perception of role difficulties in supervision. The original version of the RCRAI demonstrated satisfactory reliability and high internal consistency. Thus, this study aims to translate the RCRAI into the Malay language and cross-culturally adapt the instrument to be used in the Malaysia setting.
Methods: The Malay-language version of the RCRAI was developed according to the cross-cultural adaptation process methodology. The process included the following steps: translations; a synthesized of the translated versions; back-translations; a synthesized back-translated version; review by expert comittees, pretested instrument, and revised instrument. The RCRAI was pretested among 30 CITs between the age of 23 and 48 years old who enrolled in the practicum course, with the objective of determining the comprehensibility and clarity of the items for the target population.
Results: The translation and cross-cultural adaptation of the RCRAI followed for recommendations. The linguistic issues that emerged during the process were discussed by the subject matter experts and were slightly modified. During the pre-test, participants reported that the items on the questionnaire were clear, comprehensible and reliable to be used in the Malaysian context.
Conclusions: The translation of the RCRAI into Malay and its cross-cultural adaptation were successful. Additional studies are needed to test the validity and psychometric properties of this Malay version in Malaysia.
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Ricci, Ronit. "Reading between the Lines." Journal of World Literature 1, no. 1 (2016): 68–80. http://dx.doi.org/10.1163/24056480-00101008.
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Interlinear translations from Arabic into Malay and Javanese have been produced in Southeast Asia since at least the sixteenth century. Such translations included an Arabic original with its lines spaced out on the page and a word for word translation appearing between the lines, attempting to replicate the Arabic down to the smallest detail. This essay engages with the theme of World Literature and translation by (1) considering the interlinear text as microcosm: a world of intent and priorities, of a transfer of meaning, of grammar and syntax in translation, of choices and debates, and (2) by thinking of Arabic writing during an earlier period as a world literature sought after in many regions, whose translation in diverse forms and tongues had a vast impact on languages and literary cultures.
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Musa, Muhammad Arif, Abd Muhaimin Ahmad, Muhammad Hafiz Saleh, Norazman Alias, Hayati Hussin, and Zainora Daud. "Terjemahan Ayat Amthal di dalam al-Quran: Kajian Terhadap Tafsir Pimpinan al-Rahman." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 2 (December 1, 2018): 162–71. http://dx.doi.org/10.33102/jmqs.v14i2.141.
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Among the miracles of the Quran is the high eloquence it posesses. On this matter, the Quran consist of parables (amthal verses). The role of the amthal verses is to provide a clear picture on the meanings of the Quran. They also leave a deeper impression to the listeners should they choose to meditate on these verses. Muslim scholars have studied the amthal verses and they have produced a number of literatures. This shows the importance of the amthal verses towards understanding the contents of the Qur'an. The translation of the Quran to Malay language began since the 17th century. The Quranic translation requires the translators to master the knowledge of Quranic interpretations which also include the knowledge on amthāl Quran. Therefore, the purpose of this study is to analyze the translation of amthal verses to Malay language. This study relies on Malay Quranic translation by Sheikh Abdullah Basmeih. The study compares between Basmeih’s translation and the understanding of the amthāl verses according to Abd al-Nāṣir al-Sa'di through his book Taisīr al-Karīm al-Rahmān. This study is qualitative in nature with descriptive methods. The study found that there are two categories of amthal verses; 1- verses which can be easily understood and translated to Malay, 2- complex verses that require further interpretations. The translation of Sheikh Abdullah Basmeih in the first category provide a clear understanding of the verses, however on the second category, Basmeih’s translations are insufficient.
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Smith, Brian D. "Translation as a Provider of Models of Sociological Discourse in Nusantara." TTR : traduction, terminologie, rédaction 10, no. 1 (February 27, 2007): 263–82. http://dx.doi.org/10.7202/037287ar.
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Abstract Translation as a Provider of Models of Sociological Discourse in Nusantara — The social sciences have seen rapid growth both as academic subjects and as instruments of national development in the Malay language nations of SE Asia: Brunei Darussalam, Indonesia and Malaysia. The particular nature of social science terminology and discourse has presented special problems for translators of social science texts, who have been at the frontiers of language creation as national language texts have been increasingly used at all levels of education in Indonesia and Malaysia. In Indonesia, where higher education had been Indonesian-medium after independence, the first social science texts to be translated were from Dutch, but, following the departure of the Dutch, extensive American support to social science education by the USA from the 1960s led to a new wave of texts translated from English. In Malaysia the decision to introduce Malay-medium higher education created a need for translations of key texts from English. In Brunei Darussalam, while higher education is English-medium, Malay-medium university students have found it necessary to translate English social science material to succeed in their learning. While the three countries have an agreement to standardise terminology and discourse, social science language has to some extent diverged. Meanwhile a serious shortage of qualified translators has hampered the production of adequate and sufficient translations. This paper discusses (1) the issues of "transparency" and "invisibility" in providing Indonesian and Malay target texts and (2) the feasibility of "domesticating" concepts and methodologies and providing recipient language texts which are usable and developmental.
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Abdullah, Nasimah. "دور السياق في تحقيق الترجمة الصحيحة." al-Irsyad: Journal of Islamic and Contemporary Issues 1, no. 1 (December 30, 2016): 113–28. http://dx.doi.org/10.53840/alirsyad.v1i1.40.
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While the interpretation of the Quran emphasizes the importance of understanding the causes, issues, and incidents about revelation and knowing its time and place, translation studies are concerned with the roles of context in ensuring a precise translation. Context is regarded as one of the crucial parts in translating metaphorical connotations as it captures the meaning that transcends its literal translation. This study highlights the importance of context in achieving an exact translation, especially in translating the Quranic metaphorical connotations into the Malay language based on the semantic equivalence between the source and target text to the closest possible to the meaning of the original Arabic text. This is achieved by analyzing the descriptive, analytical, and comparative methods of selected copies of translations by Mahmoud Younis, Abdullah Basmeih, and Zaini Dahalan. The findings show that these translators pay special attention to the importance of context in the translation of the Quranic metaphorical connotations. Evidence also shows some flaws in the delivery of the intended meaning in the target language when these translations rely solely on the texts’ literal translation, consequently causing a diversion from the intended meaning of the Quranic message. Therefore, this study suggests that it is not reliable for an analysis of the Quran nor for the reader of the target language to depend on one absolute translation only but to refer to and compare different copies of the translation to reach the precise connotation.
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Wan Omar, Wan Abdul Hayyi, and Idris Mansor. "PEMERHATIAN TERHADAP TERJEMAHAN TEKS SEJARAH ISLAM KE DALAM BAHASA MELAYU." Journal of Nusantara Studies (JONUS) 4, no. 2 (December 18, 2019): 265–81. http://dx.doi.org/10.24200/jonus.vol4iss2pp265-281.
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Teks sejarah Islam merupakan nadi penting yang menyimpan khazanah arkeologi sejarah ketamadunan Islam yang terbina. Catatan yang terkandung dalam teks ini menjadi sumber yang penting untuk dihayati oleh seluruh umat Islam kerana pemahaman sejarah yang baik mampu membina kepercayaan keagamaan yang kukuh. Hal ini demikian kerana segala catatan ajaran, asbab dan perkembangan Islam yang berlaku termasuk perihal berkaitan asbab al-nuzul dan asbab al-wurud sesuatu ajaran dicitrakan dalam genre teks ini. Namun begitu, tidak semua penganut Islam mampu memahaminya disebabkan ketidakmampuan mereka dalam menguasai bahasa Arab. Lantaran itu, mereka perlu bergantung kepada teks sejarah terjemahan sebagai wadah sandaran. Sungguhpun begitu, kewujudannya amat sukar ditemui walaupun aktiviti penterjemahan teks agama Islam seperti fikah, usul fiqah, tasawuf, aqidah, tafsir, al-Quran dan hadis ke dalam bahasa Melayu di Nusantara telah berlaku sejak kurun ke-15 Masihi. Untuk itu, kajian ini dijalankan dengan memberi fokus terhadap senario perkembangan aktiviti terjemahan teks sejarah Islam sedia ada serta meneliti corak terjemahan yang digunakan. Kajian ini dijalankan dengan mengimplikasi pendekatan kajian kepustakaan dan penilaian ke atas dua teks terjemahan, iaitu Sirah Nabawiyyah hasil terjemahan Muhammad Ramzi Omar (2017) dan Sirah Rasulullah s.a.w Keagungan Seorang Nabi Bongsu hasil terjemahan Senawi Ali (2014) dan dibandingkan dengan teks sumber yang berjudul al-Raheeq al-Makhtum oleh Al-Mubarakpuri (1987). Dapatan kajian menunjukkan keterbatasan dalam aktiviti penterjemahan teks genre sejarah Islam berbanding dengan teks Islam daripada genre yang lain. Kebanyakan teks terjemahan sejarah Islam lebih berbentuk saduran dan pendekatan terjemahan yang digunakan lebih cenderung kepada pendekatan semantik. Situasi ini menyebabkan hasil terjemahan lebih cenderung ke arah bahasa dan budaya teks sumber berbanding kecenderungan kepada bahasa dan budaya sasaran.
Kata kunci: Corak terjemahan, teks agama, teks sejarah Islam, terjemahan Arab-Melayu
ABSTRACT
Texts on the history of Islam are priceless treasures as they contain archaeological information on the history of Islamic civilisation. The records in the texts serve as integral resources for Muslims all over the world because good understanding of the history could help develop strong foundation of religious belief. This is because all records on the teachings, explanations, and development of Islam including the occasions or circumstances of revelation (asbab al-nuzul) and circumstances of utterance (asbab al-wurud) are kept in this genre. However, not all Muslims can understand the texts as they do not understand Arabic. Therefore, they need to rely on the translations of historical texts as their source of information. Still, translations of historical texts are hard to find although translations of Islamic texts such as fiqh, usul al-fiqh, tasawuf, aqidah, tafsir, al-Quran and hadith into Malay began as early as the 15th AD in the Malay Archipelago. As such, this study is focused on the existing activities of translating texts on Islamic history. The study also investigates the patterns in the translations carried out. The study involved library research and a close observation on two translated texts which are Sirah Nabawiyyah translated by Omar (2017) and Sirah Rasulullah s.a.w Keagungan Seorang Nabi Bongsu translated by Senawi Ali (2014) and compared with the source text entitled al-Raheeq al-Makhtum by Al-Mubarakpuri (1987). Findings from the study show that there are limitations in the activities of translating Islamic historical texts compared to other genres of Islamic texts. Most of the translated texts on the history of Islam are in the form of adaptations and the translations are more inclined towards the semantic approach. This situation, therefore, produced translation products which tended more towards the source language and culture rather than the target language and culture.
Keywords: Arabic-Malay translation, Islamic historical, religious text, text, translation patterns
Cite as: Wan Omar, W. A. H., & Mansor, I. (2019). Pemerhatian terhadap terjemahan teks sejarah Islam ke dalam Bahasa Melayu [An observation on the translated Islamic historical texts into Malay]. Journal of Nusantara Studies, 4(2), 265-281. http://dx.doi.org/10.24200/jonus.vol4iss2pp265-281
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Md Zamin, Ainul Azmin, and Raihana Abu Hasan. "Errors in Translation: A Comparative Study of Noun Phrase in English and Malay Abstracts." Advances in Language and Literary Studies 9, no. 5 (October 31, 2018): 17. http://dx.doi.org/10.7575/aiac.alls.v.9n.5p.17.
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Abstract as a summary of a dissertation harbours important information where it serves to attract readers to consider reading the entire passage or to abandon it. This study seeks to investigate the backward translation of abstracts made by 10 randomly selected postgraduate students. This research serves as a guideline for students in composing their abstracts as it aims to compare the differences in noun phrase structure written in Malay as translated from English. It also analyses the types of errors when English noun phrases are translated to Malay. Preliminary findings from this pilot study found that translation errors committed were mainly inaccurate word order, inaccurate translation, added translation, dropped translation and also structure change. For this study, an exploratory mode of semantic analysis is applied by looking at noun phrases, the meaningful group of words that form a major part of any sentence, with the noun as the head of the group. Syntax is inevitably interwoven in the analysis as the structure and grammatical aspects of the translations are also analysed. They are examined by comparing English texts to its corresponding translation in the Malay language. Particularly relevant in this study is the need to emphasize on the semantics and syntax skills of the students before a good transaltion work can be produced. Language practitioners can also tap on translation activities to improve the learners’ language competency.
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Reid, Anthony. "Understanding Melayu (Malay) as a Source of Diverse Modern Identities." Journal of Southeast Asian Studies 32, no. 3 (October 2001): 295–313. http://dx.doi.org/10.1017/s0022463401000157.
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This article attempts to bring together recent literature about the typology of nationalism, with the ways in which ‘Malay’ or ‘Melayu’ have been used as the core of an ethnie or a nationalist project. Different meanings of ‘Melayu’ were salient at different times in Sumatra, in the Peninsula and in the eastern Archipelago, and the Dutch and British used their respective translations of it very differently. Modern ethno-nationalist projects in Malaysia and Brunei made ‘Melayu’ a contested and often divisive concept, whereas its translation into the hitherto empty term ‘Indonesia’ might have provided an easier basis for territorial, or even ultimately civic, nationalism in that country.
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A. Bakar, Arnida, and Sulhah Ramli. "The Translation of Qur’an Non-Existent Cultural Elements in Malay Culture: An Analysis on Borrowing Approach." Malaysian Journal of Social Sciences and Humanities (MJSSH) 6, no. 4 (April 8, 2021): 202–11. http://dx.doi.org/10.47405/mjssh.v6i4.735.
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Many translation scholars have proposed various approaches when dealing with culture-specific items. It shows that to achieve a good quality and successful translation work, suitable and functional translation approach should be applied by the translator. Borrowing is one of the approaches applied in various texts’ genre such as sacred text which has culture-specific items. It becomes frequently used in translating word with no equivalent in target language. However, it resulted in some of translations which have applied this kind of approach did not supply adequate meaning and fallout the irrelevant text towards readership. The reason is that borrowing approach stands alone without providing compensation strategies. Therefore, this present article investigates the functionality of borrowing approach in translating Qur’an non-existent cultural elements in Malay culture. This study is qualitative, and the data are analysed descriptively using document analysis by adopting Relevance Theory initiated by Sperber and Wilson (1986). It is suggested that the relevancy of translated text can be achieved not only through borrowing as an approach, but at the same time providing adequate meaning by means of compensation strategies. Thus, the study assumes that the less the effort processing is produced to understand the meaning, the higher the contextual effect of meaning is sufficiently provided. On the other hand, if the effort processing is less produced and the contextual effect is highly provided, the optimum relevancy of translated text can be achieved. It is concluded that the combination of borrowing approach and compensation strategies can help better understanding the meaning of non-existent religious cultural items in Malay culture.
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Ahmad Hilmi, Ahmad Bazli, Zulkfli Mohd Yusoff, Selamat Amir, and Zulkarnin Zakaria. "THE REVIEW OF THE WORDS ADNA AL-ARD AND AL-‘ANKABUT IN MALAY TRANSLATION OF HOLY QURAN: ANALYSIS GUIDED BY SCIENCE-ORIENTED EXEGESIS METHODOLOGY." Journal of Nusantara Studies (JONUS) 2, no. 1 (June 30, 2017): 146. http://dx.doi.org/10.24200/jonus.vol2iss1pp146-158.
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The idea for the translation of the meaning of the Holy Quran in Malay Archipelago had appeared since the middle of 17th century. However, some problems in the translation of its meaning had resulted in a non-accurate translation of Quranic words or verses. A major factor contributing to this problem is the limited skills among the translators in the various fields and topics covered in Quran. Thus, a Review Committee for the Translation of the Meaning of Al-Quran consisting of experts in various field of knowledge related to Quran such as Arabic language, the target language, Quran interpretation and other disciplines such as history, geography, chemistry, biology, medicine and others that have been proposed. This article analyses two Malay translations of Holy Quran; Tafsir Pimpinan ar-Rahman and Tafsir Quran Karim guided by science-oriented exegesis (tafsir ‘ilmi) to find out whether the translation of meaning matches modern scientific facts. The accurate translation of the verse will then be proposed. The result revealed limitation in the translation of the meaning for the word adna Al-Ard to “nearest place”, while the word has various meaning. With regard to the interpretation of the mufassir and modern science fact, the suggested meaning for the word adna Al-Ard is supposed to be “the nearest place with lowest altitude”. Cite as: Hilmi, A.B.A., Mohd Yusoff, Z., Amir, S., & Zakaria, Z. (2017). The review of the words adna al-ard and al-‘ankabut in Malay translation of holy Quran: Analysis guided by science-oriented exegesis methodology. Journal of Nusantara Studies, 2(1), 146-158.
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Chow, Yean Fun, Hasuria Che Omar, and Wan Rose Eliza Abdul Rahman. "Manga Translation and Censorship Issues in Malaysia." KEMANUSIAAN The Asian Journal of Humanities 28, no. 1 (May 31, 2021): 1–21. http://dx.doi.org/10.21315/kajh2021.28.1.1.
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In manga translation, when original image and written representations are regarded as inappropriate content to the target readers’ socio-cultural context, censorship is imposed. Nevertheless, research on censorship in manga translation in Malaysia has not been given due attention. Previous studies show that self-censorship influences translation, but it is not examined within the scope of manga translation. As such, the objective of this study is to examine the censorship practices in manga translation in Malaysia. This study adopts a qualitative content analysis approach to analyse six Malay translations and their respective source texts based on the publishing guideline of the Printing Presses and Publications Act 1984 [Act 301] and translation procedures proposed by Klaus Kaindl. The analysis shows that the censorship practice in manga translation is a combination of institutional and self-censorship. In institutional censorship, the translation procedures of detraction, addition, substitution, deletion and couplets are used, while in self-censorship, the process is involves substitution, deletion and addition. The current study recommends the adoption of institutional censorship procedures as guidelines in handling sensitive representations and a review of the self-censorship procedures to ensure faithful translations.
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Abdullah, Nasimah. "أسلوب ترجمة المجاز إلى التشبيه : دراسة للنصوص القرآنية المترجمة إلى اللغة الملايوية." al-Irsyad: Journal of Islamic and Contemporary Issues 2, no. 2 (December 30, 2017): 95–109. http://dx.doi.org/10.53840/alirsyad.v2i2.21.
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Obviously, the term (المجاز ) has been given significant attention by the Arab traditional scholars as well as the modern scholars, especially those involved in semantic fields. There are several terms attributed to (المجاز ) such as (المعاني المجازية ), (التعابير المجازية ) and ( الدلالة المجازية ) until they are almost considered as having different concepts. As figurative meaning is a linguistic phenomenon that transcends its literal meaning, its translation is regarded as one of the crucial problems in conveying accurate meaning from one language to another. It is often difficult to ensure precise translation for figurative meaning due to its relationship with cultural, social, and semantic factors, in addition to people of a particular community who usually look at things from their own perspective. As a result, the translator will sometimes choose certain translation methods to overcome the problem of interpreting to clarify the intended meaning of the source text. From this point of view, this paper aims to study Quranic texts translated into the Malay language, and then analyze them to discover the effectiveness of the translation method used that is to translate metaphor into simile as well as to suggest a better translation that could attain the nearest connotation intended by the original Arabic text. This study employs descriptive, analytical, and comparative methods on selected Quranic translations in the Malay language by Mahmoud Younus, Abdullah Basmeih, and Zaini Dahlan. The findings show that these translators sometimes change the form of Quranic metonymy and metaphor to the simile in the target language to create a cultural adaptation. This surely confirms that the method of translating metaphor into simile has contributed towards bringing the closest meaning, but this method is rarely used. Therefore, this study suggests applying this method in translating Quranic metonymies, metaphors, and synecdoches to convey the meaning of the Quran clearly and to educate non-Arabic Muslim speakers with the messages of the Quran and its teachings, as well as to avoid inaccuracy of the intended meaning and to retain the usual method that suits the nature of the target language.
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See, Daniel. "Bejalai in Iban: A Study on Translating Motion Verbs in Bup Kudus Baru." Bible Translator 72, no. 2 (August 2021): 200–219. http://dx.doi.org/10.1177/20516770211004686.
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This study investigates the use of the Talmy-Slobin typology of semantic components of motion verbs as applied to Bible translation. Using the Bup Kudus Baru, a new Iban translation, in comparison with a framework formed by the Hebrew original, NRSV representing English translation, and occasionally a Chinese translation, the author demonstrates the key features of verb-framed, satellite-framed, and equipollently-framed languages. The analysis of two Hebrew motion verbs, yāșā’ (path verb) and hālak (manner verb), and their respective Iban translations in Bup Kudus Baru, shows that the Iban language, much like Malay and Urak Lawoi’ from the same language family, is of path-salient nature in principle, but at the same time displays the use of serial verb constructs, a feature of equipollently-framed languages when manner verbs are required. The author concludes with some suggestions of ways to apply the Talmy-Slobin model in Bible translation, from the point of view of translators, translation officers, and their institutions.
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Aiken, Milam, Jianfeng Wang, Linwu Gu, and Joseph Paolillo. "An Exploratory Study of How Technology Supports Communication in Multilingual Groups." International Journal of e-Collaboration 7, no. 1 (January 2011): 17–29. http://dx.doi.org/10.4018/jec.2011010102.
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In this paper, the authors study how new technology can support multilingual groups. Their results show that no significant difference was found between group members’ comprehension of contributed comments and their stated minimum acceptable understanding. However, comprehension of relevant comments was higher than that for off-topic text, indicating that the sharing of important information was achieved. Further, reading comprehension tests of translations from Chinese, German, Hindi, Korean, Malay, and Spanish to English show that, except for Hindi, the automatic translations achieve accuracies that are acceptable for graduate studies at a university in the United States.
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DIXON, L. QUENTIN. "The role of home and school factors in predicting English vocabulary among bilingual kindergarten children in Singapore." Applied Psycholinguistics 32, no. 1 (October 7, 2010): 141–68. http://dx.doi.org/10.1017/s0142716410000329.
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ABSTRACTResearch in monolingual populations indicate that vocabulary knowledge is essential to reading achievement, but how vocabulary develops in bilingual children has been understudied. The current study investigated the role of home and school factors in predicting English vocabulary among 284 bilingual kindergartners (168 Chinese, 65 Malay, 51 Indian) in the multilingual context of Singapore. The Peabody Picture Vocabulary Test—Third Edition was administered in English and in translations into Mandarin, Malay, and Tamil. Home factors including caretaker language, television language, and mother tongue vocabulary were found to be significant predictors of English vocabulary, controlling for mother's years of education and family income. The curriculum emphasis of the kindergarten center was also found to be a significant predictor of English vocabulary.
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Zhang, Erwan. "Conrad and the Formation of National Identity: The Malay Translations ofGaspar RuizandAlmayer's Folly." Studia Neophilologica 85, sup1 (December 24, 2012): 69–81. http://dx.doi.org/10.1080/00393274.2012.751672.
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Abdul Sukur, Anis Shahirah, and Rosnidar Ain. "ISU-ISU PENYUNTINGAN TERJEMAHAN MESIN DALAM KARYA SASTERA TERPILIH." Jurnal Pengajian Melayu 33, no. 1 (April 22, 2022): 17–38. http://dx.doi.org/10.22452/jomas.vol33no1.2.
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Abstract Good literary work can be gleaned from a structured and rigorous editing process. However, technological advancement has resulted in machines editing the works instead of bearing the human touch. Previous studies have examined various aspects of a literary work and their translations, but studies on machine translations for such works are limited. Therefore, this study examines language and cultural issues arising from two machine-edited literary works. The data was retrieved from two novels, Things Fall Apart by Chinua Achebe and Memoirs of A Geisha by Arthur Golden, which were then analysed using a combined framework of revision parameters by Mossop (2020) and five cultural categories by Newmark (1988). The framework was supported by ultimate Malay language references, the Tatabahasa Dewan (2004) and Gaya Dewan (2018), which provided language and style editing information because the selected works involved their Malay translations. The findings of this study proved that machine translations could expedite the translation of literary works into various languages and cultures. However, an editor must still refine the products of such a process to attain better-translated works. Some language and cultural factors that cropped up and required further editing include words such as proper nouns, tenses and grammar, and translation of cultural elements, such as figures of speech, taboo words and songs. This study proved that local and international literary works could be shared quickly using machine translation, but the process must be followed by further refinements made by a human editor. Keywords: editing, machine translation, literary works, language, culture. Abstrak Karya sastera yang baik terhasil daripada proses penyuntingan yang kemas dan rapi. Faktor kemajuan teknologi membuatkan proses penyuntingan yang melibatkan manusia telah beralih kepada mesin. Walaupun terdapat kajian lepas yang mengkaji pelbagai aspek karya sastera dan penterjemahan karya sastera, skop kajian tentang penyuntingan hasil terjemahan mesin bagi karya sastera masih belum dikaji dengan mendalam. Oleh itu, makalah ini bertujuan meneliti isu bahasa dan budaya dalam penyuntingan hasil terjemahan mesin bagi dua karya sastera terpilih. Data kajian terdiri daripada novel Things Fall Apart oleh Chinua Achebe dan Memoirs of A Geisha oleh Arthur Golden. Pandangan sarjana Mossop (2020) menerusi parameter penyemakan dan lima kategori budaya Newmark (1988) dimanfaatkan sebagai kerangka pendekatan dalam menganalisis data terjemahan mesin. Selain itu, Tatabahasa Dewan (2004) dan Gaya Dewan (2018) dimanfaatkan dalam penyuntingan bahasa dan gaya oleh sebab novel kajian melibatkan terjemahan dalam bahasa Melayu. Dapatan kajian membuktikan terjemahan mesin sememangnya membantu dalam mempercepatkan proses penterjemahan karya sastera dalam pelbagai bahasa dan kebudayaan. Namun, analisis juga memberikan maklumat tambahan bahawa hasil terjemahan mesin masih perlu disunting bagi pemurnian karya sastera. Antara isu bahasa dan budaya yang memerlukan penyuntingan ialah kata nama khas, unsur kala, tatabahasa dan penterjemahan elemen budaya seperti kiasan, kata pantangan dan lagu. Implikasi kajian ini adalah karya sastera tempatan dan antarabangsa dapat disebarluaskan dengan pantas menerusi penterjemahan mesin, namun proses ini perlu disertakan dengan amalan penyuntingan oleh manusia yang tepat dan tersusun. Kata Kunci: penyuntingan, terjemahan mesin, karya sastera, bahasa, budaya.
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Abdul Sukur, Anis Shahirah, and Rosnidar Ain. "ISU-ISU PENYUNTINGAN TERJEMAHAN MESIN DALAM KARYA SASTERA TERPILIH." Jurnal Pengajian Melayu 33, no. 1 (April 22, 2022): 17–38. http://dx.doi.org/10.22452/jomas.vol33no1.2.
Full textAbstract:
Abstract Good literary work can be gleaned from a structured and rigorous editing process. However, technological advancement has resulted in machines editing the works instead of bearing the human touch. Previous studies have examined various aspects of a literary work and their translations, but studies on machine translations for such works are limited. Therefore, this study examines language and cultural issues arising from two machine-edited literary works. The data was retrieved from two novels, Things Fall Apart by Chinua Achebe and Memoirs of A Geisha by Arthur Golden, which were then analysed using a combined framework of revision parameters by Mossop (2020) and five cultural categories by Newmark (1988). The framework was supported by ultimate Malay language references, the Tatabahasa Dewan (2004) and Gaya Dewan (2018), which provided language and style editing information because the selected works involved their Malay translations. The findings of this study proved that machine translations could expedite the translation of literary works into various languages and cultures. However, an editor must still refine the products of such a process to attain better-translated works. Some language and cultural factors that cropped up and required further editing include words such as proper nouns, tenses and grammar, and translation of cultural elements, such as figures of speech, taboo words and songs. This study proved that local and international literary works could be shared quickly using machine translation, but the process must be followed by further refinements made by a human editor. Keywords: editing, machine translation, literary works, language, culture. Abstrak Karya sastera yang baik terhasil daripada proses penyuntingan yang kemas dan rapi. Faktor kemajuan teknologi membuatkan proses penyuntingan yang melibatkan manusia telah beralih kepada mesin. Walaupun terdapat kajian lepas yang mengkaji pelbagai aspek karya sastera dan penterjemahan karya sastera, skop kajian tentang penyuntingan hasil terjemahan mesin bagi karya sastera masih belum dikaji dengan mendalam. Oleh itu, makalah ini bertujuan meneliti isu bahasa dan budaya dalam penyuntingan hasil terjemahan mesin bagi dua karya sastera terpilih. Data kajian terdiri daripada novel Things Fall Apart oleh Chinua Achebe dan Memoirs of A Geisha oleh Arthur Golden. Pandangan sarjana Mossop (2020) menerusi parameter penyemakan dan lima kategori budaya Newmark (1988) dimanfaatkan sebagai kerangka pendekatan dalam menganalisis data terjemahan mesin. Selain itu, Tatabahasa Dewan (2004) dan Gaya Dewan (2018) dimanfaatkan dalam penyuntingan bahasa dan gaya oleh sebab novel kajian melibatkan terjemahan dalam bahasa Melayu. Dapatan kajian membuktikan terjemahan mesin sememangnya membantu dalam mempercepatkan proses penterjemahan karya sastera dalam pelbagai bahasa dan kebudayaan. Namun, analisis juga memberikan maklumat tambahan bahawa hasil terjemahan mesin masih perlu disunting bagi pemurnian karya sastera. Antara isu bahasa dan budaya yang memerlukan penyuntingan ialah kata nama khas, unsur kala, tatabahasa dan penterjemahan elemen budaya seperti kiasan, kata pantangan dan lagu. Implikasi kajian ini adalah karya sastera tempatan dan antarabangsa dapat disebarluaskan dengan pantas menerusi penterjemahan mesin, namun proses ini perlu disertakan dengan amalan penyuntingan oleh manusia yang tepat dan tersusun. Kata Kunci: penyuntingan, terjemahan mesin, karya sastera, bahasa, budaya.
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Ricci, Ronit. "Sound across Languages." Philological Encounters 5, no. 2 (April 15, 2020): 97–111. http://dx.doi.org/10.1163/24519197-bja10002.
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Abstract In his insightful essay, “Silence Across Languages,” (1995) A.L. Becker suggested that every language consists of a particular balance between speech and silence: between what can be expressed in words and what must remain unspoken. One important implication of this fact, he further claimed, is that the different silences between and across languages make translation very difficult, if not utopian. Taking Becker’s essay as its starting point this essay explores the question of silence and sound in translation through a study of interlinear translation. An inter-linear translation in which each line is Arabic is followed by its translation into Malay constitutes a microcosm in which to view the act of translation from up close and in detail. The essay suggests that it is also a space in which silences are “not allowed,” or must be overcome, as these translations do not offer the luxury of adaptation and re-tellings where words, idioms, grammatical and syntactical elements can be glossed over, ignored or remain unheard. An interlinear space forces the scribe, translator, reader and listener to produce and pronounce the sounds of different languages even when they are “incompatible” and thus may overcome the silences, in however small a way, and offer us a paradigm of “sound across languages.”
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Braginsky, Vladimir, and Anna Suvorova. "A NEW WAVE OF INDIAN INSPIRATION: Translations from Urdu in Malay Traditional Literature and Theatre." Indonesia and the Malay World 36, no. 104 (March 2008): 115–53. http://dx.doi.org/10.1080/13639810802017867.
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Nurtawab, Ervan. "Qur’anic Readings and Malay Translations in 18th-Century Banten Qur’ans A.51 and W.277." Indonesia and the Malay World 48, no. 141 (March 12, 2020): 169–89. http://dx.doi.org/10.1080/13639811.2020.1724469.
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Seong, Teoh Boon, and Lim Beng Soon. "Challenges Confronting Translators in Multilingual and Multi-ethnic Singapore." Babel. Revue internationale de la traduction / International Journal of Translation 47, no. 1 (December 31, 2001): 22–34. http://dx.doi.org/10.1075/babel.47.1.04seo.
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Singapore is a cosmopolitan city in the centre of Southeast Asia. Its population is multiracial and multilingual. The majority of Singaporeans is functionally bilingual, i.e. they know English and a mother tongue of their own; an ethnic Chinese Singaporean thus can speak English and Mandarin Chinese. Translation in Singapore faces certain challenges and in this paper we highlight what some of these problems are, in the specific instance of translating into English from Malay. There is a tendency amongst Malays to write in a pseudo-spoken style and it has generally been acknowledged that spoken Malay is considerably different from written standard Malay. Often the impact of the translation may not be the same as that intended by the original and may be totally misconstrued. The paper describes some of these challenges in translating Malay.
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Vadivelu, Sangeta, Zheng Feei Ma, Ean Wah Ong, Norhaliza Hassan, Nik Fariza Husna Nik Hassan, Syed Hassan Syed Abdul Aziz, Yee Cheng Kueh, and Yeong Yeh Lee. "Clinical Validity and Reliability of the Malay Language Translations of Gastroesophageal Reflux Disease Questionnaire and Quality of Life in Reflux and Dyspepsia Questionnaire in a Primary Care Setting." Digestive Diseases 37, no. 2 (November 1, 2018): 100–107. http://dx.doi.org/10.1159/000494386.
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Background: Gastroesophageal Reflux Disease Questionnaire (GERDQ) and Quality of Life in Reflux and Dyspepsia Questionnaire (QOLRAD) are reliable tools for evaluation of GERD. Aim: We aimed to test validity and reliability of Malay language translations of GERDQ and QOLRAD in a primary care setting. Methods: The questionnaires were first translated into the Malay language (GERDQ-M and QOLRAD-M). Patients from primary care clinics with suspected GERD were recruited to complete GERDQ-M, QOLRAD-M, and Malay-translated 36-item short-form health survey (SF-36 or SF-36-M), and underwent endoscopy and 24-h pH-impedance test. Results: A total of 104 (mean age 47.1 years, women 51.9%) participants were enrolled. The sensitivity and specificity for GERDQ-M cut-off score ≥8 were 90.2 and 77.4%, respectively. Based on this cut-off score, 54.7% had a high probability of GERD diagnosis. GERD-M score ≥8 vs. < 8 was associated with erosive esophagitis (p < 0.001), hiatus hernia (p = 0.03), greater DeMeester score (p = 0.001), and Zerbib scores for acid refluxes (p < 0.001) but not non-acid refluxes (p = 0.1). Mean total scores of QOLRAD-M and SF-36-M were correlated (r = 0.74, p < 0.001). GERDQ-M ≥8, erosive esophagitis, and DeMeester ≥14.72 were associated with impaired QOLRAD-M in all domains (all p < 0.02) but this was not seen with SF-36. Conclusions: GERDQ-M and QOLRAD-M are valid and reliable tools applicable in a primary care setting.
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Lee, Jia Hang, Wan Rahiza Wan Mat, Ismail Tan Mohd Ali Tan, Hsueh Jing Low, Jaafar Md Zain, and Siti Nidzwani Mohamad Mahdi. "Validation of Malay Language Translated Questionnaire on Adult Intensive Care Unit Nurses’ Perception and Involvement in End-of-life Care." Malaysian Journal of Medicine and Health Sciences 18, no. 5 (September 15, 2022): 13–22. http://dx.doi.org/10.47836/mjmhs.18.5.3.
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Introduction: The study’s objective was to validate a Malay language translated questionnaire on end-of-life care to be used among nurses practicing in critical care areas. Methods: The English language questionnaire underwent forward and backward translations by four experts. The translated Malay language questionnaire was pilot tested on 30 subjects and revised accordingly. The validation of the revised questionnaire was carried out on 250 nurses. The reliability of the translated questionnaire was checked. Cronbach alpha value of at least 0.70 suggests adequate internal consistency. The validity of the questionnaire was explored using Confirmatory Factor Analysis (CFA) and model fit tests were run to achieve fit test specific cut off values. The CFAs were run repeatedly with iterative item reductions until acceptable goodness of fit for the model was achieved. Results: All domains of the translated questionnaire showed reasonable to excellent reliability (Cronbach Alpha 0.687 to 0.922). Multiple CFAs were run and 13 out of 46 items were excluded, and the final model fit improved substantially with the indices were within the acceptable threshold of good or reasonably fit, cut off values are in brackets [Chi-Square statistics 1.635 (≤ 2.0), Root Mean Square Error of Approximation 0.050 (< 0.05), Standardised Root Mean Square Residual 0.059 (≤ 0.08), Comparative Fit Index 0.911 (0.90-0.94), Tucker Lewis Index 0.900 (0.90-0.94), Akaike Information Criteria 13024, Bayesian Information Criteria 13334]. Conclusion: The psychometric properties of the final model indicated the Malay language translated questionnaire is reliable and valid to investigate nurses’ perspective and involvement in end-of-life care.
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Salehuddin, Khazriyati, Mizhanim Mohamad Shahimin, Mohamed Zain Sulaiman, and Rasyiqah Batrisya Md Zolkapli. "HEAT MAPS AND SCAN PATHS: QUALITATIVE EYE-TRACKING EVIDENCE ON HOW THE QUR’AN IS MEMORIZED THROUGH READING." Journal of Nusantara Studies (JONUS) 4, no. 2 (December 18, 2019): 318–34. http://dx.doi.org/10.24200/jonus.vol4iss2pp318-334.
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The process of memorizing the Qur’an typically takes place through reading its printed version (mus’haf). The Qur’an is read word by word so that the process of recalling the memorized verses or chapters is done accurately and fluently. Memorizing the Qur’an may be a great challenge to non-Arabic speakers because of their lack of knowledge in the Arabic vocabulary and grammar; yet more and more non-Arabic speakers continue to memorize the Qur’an for various reasons. In order to scientifically investigate how non-Arabic speakers memorize the Qur’an, a reading experiment was conducted to achieve this aim. Sixty-four (21 Male, 43 Female) native speakers of Malay who have memorized a portion of the Qur’an (10 juzu’ and below) participated in this experiment. Using the Tobii TX300 eye-tracking machine, participants’ eye movements, as they read to memorize four verses of the Qur’an (two with and two without Malay translations), were tracked, and their gaze plots were analysed qualitatively (via heat maps and scan paths). Results show evidence that Malay non-Arabic speakers’ act of reading the Qur’an to memorize it went beyond what is usually known as “cramming”; instead, the process involved finding the meaning of unknown words, so that the process of recalling the memorized verses can be done accurately and fluently.
Keywords: Cognitive processes, eye movements, memorization, psycholinguistics, Qur’an
Cited as: Salehuddin, K., Shahimin, M. M., Sulaiman, M. Z., & Md Zolkapli, R. B. (2019). Heat maps and scan paths: Qualitative eye tracking evidence on how the Qur’an is memorized through reading. Journal of Nusantara Studies, 4(2), 318-334. http://dx.doi.org/10.24200/jonus.vol4iss2pp318-334
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Desa, Melati. "The Analysis of Translation of Live Metaphors in Japanese Novel Haru No Yuki." International Journal of Modern Languages And Applied Linguistics 4, no. 4 (December 18, 2020): 115. http://dx.doi.org/10.24191/ijmal.v4i4.11202.
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ABSTRACT : Language and culture influences each other and its effect is reflected in not only the way humans think, but could also be seen in a full load of figurative elements in creative writing, such as metaphors. Thus, the report examines the aspects of the transfer of meaning in the live metaphors in Haru No Yuki, literary Japanese texts written by Yukio Mishima (1925 – 1970) translated to Malay by Muhammad Haji Salleh (1993) as Salju Musim Bunga published by Penataran Ilmu. This report studies on the equivalence of the meaning of translated live metaphors from the source text to the target text. From the study of the equivalence of meaning can be evaluated that, if there is any type of losses of meaning in form of under translation, over translation or wrong translation. The retention of live metaphors in the target text produced an ideal translation. Universal live metaphors maintained by the translator, this approach produced an ideal translation in form of meaning and accepted by the culture and speakers of the target language. The conclusion of this report shows that, one of the factors in producing quality translations is to understand the elements of the original cultural metaphors contained in the source text.
Keywords: live metaphor, personification, ideal translation, equivalence of meaning
ABSTRAK : Bahasa dan budaya saling mempengaruhi dan kesannya dapat dilihat bukan sahaja dalam cara manusia berpikir malah dalam penulisan kreatif yang memuatkan unsur figuratif, metafora misalnya. Justeru, kajian ini meneliti aspek pemindahan makna dalam terjemahan metafora hidup dan personifikasi yang terdapat dalam teks kesusasteraan Jepun, Haru No Yuki hasil penulisan Yukio Mishima (1925 – 1970) diterjemahkan oleh Muhammad Haji Salleh (1993) menjadi Salju Musim Bunga (SMB) terbitan Penataran Ilmu. Kertas kerja ini mengkaji keselarasan makna terjemahan metafora hidup dan personifikasi daripada teks sumber kepada teks sasaran. Daripada kajian keselarasan makna dapat dinilai sama ada berlaku peleburan makna metafora apabila terhasilnya terjemahan kurang, terjemahan lebih atau terjemahan salah. Kaedah pengekalan metafora hidup dalam teks sasaran didapati menghasilkan terjemahan ideal. Metafora hidup yang bersifat universal dikekalkan oleh penterjemah, pendekatan ini menghasilkan terjemahan ideal dari sudut makna dan diterima oleh budaya dan penutur bahasa sasaran. Sebagai kesimpulan, kajian ini menunjukkan bahawa, salah satu faktor dalam usaha untuk menghasilkan terjemahan bermutu adalah dengan memahami unsur metafora budaya asal teks sumber.
Kata kunci : metafora hidup, personifikasi, terjemahan ideal, persamaan makna
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Hidrus, Aizuddin Bin, Yee Cheng Kueh, Wan Nor Arifin, Erkut Konter, and Garry Kuan. "Sports Courage in Malaysian Silat Athletes: Confirmatory Factor Analysis of the Malay Language Version." International Journal of Environmental Research and Public Health 17, no. 5 (March 6, 2020): 1736. http://dx.doi.org/10.3390/ijerph17051736.
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Sports courage is one of the most important attributes to help competitive athletes overcome anxiety, nervousness, and other psychological obstacles, but this field of study is still being overlooked by most athletes and coaches. The purpose of this study is to validate the Malay language version of the Sports Courage Scale (SCS-M) for Silat athletes using confirmatory factor analysis (CFA). Data were collected during 9th UPSI International Pencak Silat Championship in Malaysia. A total of 258 competitors (male = 66.7%, female = 33.3%), with a mean age of 18 years (SD = 2.6), volunteered to participate in this study. The original SCS with 50 items underwent forward and backward translations into the Malay language and was pre-tested with ten martial arts athletes. Then, Silat athletes were asked to complete the translated SCS-M questionnaire. There were five factors in the SCS-M (i.e., mastery, determination, assertiveness, venturesome, and self-sacrificial behaviour). The first hypothesised model with 50 items did not result in a good fit to the data (RMSEA = 0.06, CFI = 0.93, NFI = 0.87, NNFI = 0.93, RMR = 0.14, SRMR = 0.09). A total of 17 problematic items were identified and were removed iteratively. The final measurement model with 33 items fit the data well (RMSEA = 0.06, CFI = 0.94, NFI = 0.89, NNFI = 0.94, RMR = 0.05, SRMR = 0.07). The reliability of each subscale based on Cronbach’s alpha ranged from 0.64 to 0.76. The convergent and discriminant validities were achieved for the final measurement model. The revised version of SCS-M with 33 items was considered valid and reliable for measuring the sports courage in Silat athletes in Malaysia.
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Thuraya, A. and Mohd Asmadi, Y. "The Translation for al-Kawkab in Hadith from al-Ṣaḥīḥayn: An Analysis." global journal al thaqafah SI, no. 1 (June 30, 2022): 76–87. http://dx.doi.org/10.7187/gjatsi062022-8.
Full textAbstract:
The word al-kawkab (plural; al-kawākib) is among the celestial objects mentioned in the prophetic hadith. However, the practice of simply construing the word from the text as ‘the planet’ may lead to anachronism. To fill such a gap in defining the word al-kawkab in hadith, this study explores the meaning of the word, which has a deep-rooted association with the Arabic culture dated back to the 7th century CE. Through a qualitative design, this study employs the use of thematic analysis to explore the meaning of the words al-kawkab or al-kawākib in al-Ṣaḥīḥayn (the two Authentic Books of Hadith). First, the Malay translations of the words in available scholarly publications are identified because they are reliable for predominantly Muslim readers in Malaysia. In grasping the intricate contents and facts underlying the hadith on al-kawkab, this study relies on the references in hadith, astronomy, language, history, Quranic exegesis, and pre-Islamic poetries. Ultimately, this study finds that the scholarly publications that contribute to defining al-kawkab in hadith, do not provide proper translation. Upon delving into the details of the word in al-Ṣaḥīḥayn, this study learns that al-kawkab constitutes of six meanings. Predictably, the usage of the word in hadith indicates that the Ancient Arabs considered al-kawkab could mean several types of luminous celestial objects and does not necessarily mean ‘planet’ as per modern-day comprehension. Hence, this study recommends the correct translation of the word al-kawkab or al-kawākib in hadith, which fulfills the exact meaning derived from the occasion of each narration.
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Shah, Faisal Ahmad. "TERJEMAHAN HADITH NABI S.A.W KE DALAM BAHASA MELAYU: ANALISIS TERHADAP KITAB RIYAD AL-SALIHIN TERBITAN JAKIM." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 9, no. 1 (April 26, 2011): 63–93. http://dx.doi.org/10.1163/22321969-90000022.
Full textAbstract:
This article mainly discusses about the regulations and criteria in translating Prophetic Hadith into Malay language. The objective of this paper is to identify the certain regulations and criteria that should be understood and followed by translator before translating Prophetic Hadith into Malay language. This article will also analyze the hadith translation in Riyad al-Salihin of Malay version, published by JAKIM, specifically on its first volume. As a result, the study found that there were some errors in the translation, which involves the addition of the translation, reduction in the translation, alteration of the actual meaning, the wrong interpretation and also inaccurate literal translation.
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Aljunied, Khairudin. "The Koran in English: A Biography." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 79–82. http://dx.doi.org/10.35632/ajiss.v35i3.484.
Full textAbstract:
Anyone familiar with Bruce Lawrence’s oeuvre knows that the book under review is the culmination of his long and serious engagement with Islam’s foundational texts. His earlier publication, The Qur’an: A Biography (2006), traces the central place of divine revelation in Muslim life and thought for many centuries. The Qur’an inspired its most faithful believers to become predominant in much of the medieval world and, in the process, it was a book that captured the interest and imagination of non-Muslims. Law- rence’s own translation of the Qur’an into English is now in the works. Be- fore completing this admirable feat at the prime of his scholarly life, he offers us an inventory of a number of influential and no less creative—some polemical—attempts at untying the Gordian knot of rendering classical Ar- abic into lucid English. But can God’s eternal word, revealed to Prophet Muhammad in the seventh century, be translated into English at all given the deep-seated differences between the two linguistic worlds in space and time? The answer to this question is not a simple yes or no, as Lawrence explains in this slim but indispensable volume. Unlike scriptures of other world religions, the Qur’an stakes a claim on its linguistic authoritativeness from the onset. Its self-image, as specialists such as Daniel Madigan, Toshi- hiko Izutsu, and Fazlur Rahman have it, was rooted in its unique language. The Qur’anic language is thus not merely one language among others of its time (or anytime) but is the distinctive language of God to be read, stud- ied, memorized and disseminated in the original form. From this angle of vision, no translation of the Qur’an is regarded by the majority of Muslims as the Qur’an itself. Lawrence acknowledges this longstanding credo, or the dominant “filter of orthodoxy,” as he puts it (xxi). The translated Qur’an is, to him, best referred to as a “Koran”. Not that the Arabic and translated texts are radically different in terms of their central messages and moral injunctions, but that the Koran was a historical and not an eternal artefact. The Koran was a product of a human endeavor to make the language of God accessible in the world of man. The filter of orthodoxy was however confronted with an ever-growing and cosmopolitan ummah which, for the most part, consisted of non-Ar- abs who knew little but a rudimentary form of Arabic. Translations became inevitable, as Lawrence informs us. The Arabic Qur’an in its pure form gen- erated Korans in other Muslim languages (Persian, Turkish, Malay, etc.) as Islam grew to become a juggernaut after the death of Muhammad (Chapter 1). And yet, as Islam emerged triumphant as a world-conquering faith, its adversaries saw the urgent need to fully discern the scriptures that made Muslims so powerful. Translations into Latin and then English from the twelfth through the eighteenth centuries were largely born out of hate en- meshed with fear and the passionate desire among translators to convince fellow Christians of “falsehood of the Qur’an” (33). Such adverse motives however turned into an emphatic understanding of what the Qur’an actu- ally stood for, as seen in George Sale and Edward Henry Palmer’s transla- tions. The Orientalists were not all cut from the same cloth. What Lawrence does not show quite clearly was how these early English translations provided the raison d’etre for Muslims to produce their own Korans as a corrective project against the biases of Western Orientalism. In South Asian translations by Muhammad Ali, Abdul Majid Daryabadi, Mar- maduke Pickhall, and Abdullah Yusuf Ali, allusions were made, be it direct- ly or obliquely, to the problems of earlier (non-Muslim) translations, just as they sought (for example) to undo use of the terms “Mohammedan” or “Mohametan” to describe Muslims. Granted that these translators belonged to different Muslim sects, their overriding concern was that the Qur’an suf- fered from imprecise translations into English. South Asian Muslims, in my view, were not only translating the Qur’an. They were arresting the march of a prejudiced form of Orientalism by producing English Korans of their own. In hindsight, their efforts were successful, at least for a while, until the advent of the digital age. The coming of the internet and the expansion of English as a lingua franca of most of the world, as Lawrence handsomely points out, has led to the proliferation of Korans, both online and offline, by Muslims and non-Muslims, conservatives and liberals, orientalists and their detractors, Sunnis and Shi’ites, feminists and artists. To Lawrence, most translations produced in an era of abundance fail to capture the Qur’an’s rhythmic prose, with the exception of a handful. Contemporary Korans are so often contorted by the politics of ideological hegemony and nationalist parochi- alism that hinder scholarly endeavor (Chapters 4-5). Lawrence singles out Saudi translations that purvey a puritanical strand of Islam. Interestingly, there are, within Saudi Arabia itself, less literalist Korans. One wonders whether the current political transition in Saudi Arabia will give rise to newer, state-sponsored translations of the Qur’an. I certainly believe it will. For now, Lawrence shows that Salafism in Saudi Arabia (as elsewhere in the Muslim world, as many analysts have pointed out) is not by any means monochrome and homogenous. It is therefore unsurprising that different Korans have been produced in a highly controlled and conservative state. Meantime, the market is flooded with highly popular alternatives in the likes of those by Thomas Cleary, Muhammad Abdul Haleem, and Tarif Khalidi. Spoilt for choice, Muslims and non-Muslims have now the liberty to choose which translation squares with their respective lingustic tastes, spiritual quests, and worldviews. Lawrence ends the book with the latest and most innovative venture at translating the Qur’an, by artist Sandow Birk. It is a translation that comes in the form of inventive expressions, a graphic Koran, so to speak, intended for an American audience whom Birk believes can discern how the Qur’an addresses their everyday trials and tribulations. The linguistic beauty of the Qur’an, in Birk’s formulation, is best expressed in colorful images. An American himself, Lawrence is most impressed by Birk’s project, couching it as “visual and visionary, it is a hybrid genre designed to reach a new audience not previously engaged either by the Koran or by Islam” (137). Had George Sale and Henry Palmet lived to this day, they would perhaps shudder over such an Americanization of the Qur’an. In displaying art with a Qur’anic glaze, Birk does more than translating the Qur’an to English. He demonstrates how the Qur’an can be embedded and normalized into Anglo-American lives and sensibilities. Provocatively-written, deftly-researched, and a pleasure to read, The Koran in English opens up many promising pathways and novel directions for future research. The specter of the Palestinian-American scholar, Is- mail al-Faruqi, came to mind as I was reading the book. Al-Faruqi once envisioned English becoming an Islamic language, or a language that can express what Islam is more accurately. Al-Faruqi held that this could be achieved by incorporating Arabic terms into the English corpus. Reading The Koran in English tells us that Al-Faruqi’s vision is currently realized in ways he barely imagined, or perhaps, in ways that are more subtle and sublime. In translating the Koran to English—an enterprise that is now undertaken by scholars, popular writers, and artists, and that will undoubt- edly grow exponentially in the years to come—English has been (or is) Ko- ranized. Or, to borrow and inflect Lawrence’s syllogism in the opening of the book: If you don’t know Arabic, you can still understand the Qur’an. By understanding the Qur’an, you can choose to become a Muslim. And if you do not become a Muslim, you may still appreciate and derive much benefit from the Qur’an. Therefore, the Qur’an, or the Koran, is not only for Muslims but for those who care to think and reflect about life and about the divine. Indeed, “He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been granted much good. And none will grasp the message except the people of intellect” (al-Baqara: 269).
Khairudin AljuniedMalaysia Chair of Islam in Southeast AsiaGeorgetown University
40
Aljunied, Khairudin. "The Koran in English: A Biography." American Journal of Islam and Society 35, no. 3 (July 1, 2018): 79–82. http://dx.doi.org/10.35632/ajis.v35i3.484.
Full textAbstract:
Anyone familiar with Bruce Lawrence’s oeuvre knows that the book under review is the culmination of his long and serious engagement with Islam’s foundational texts. His earlier publication, The Qur’an: A Biography (2006), traces the central place of divine revelation in Muslim life and thought for many centuries. The Qur’an inspired its most faithful believers to become predominant in much of the medieval world and, in the process, it was a book that captured the interest and imagination of non-Muslims. Law- rence’s own translation of the Qur’an into English is now in the works. Be- fore completing this admirable feat at the prime of his scholarly life, he offers us an inventory of a number of influential and no less creative—some polemical—attempts at untying the Gordian knot of rendering classical Ar- abic into lucid English. But can God’s eternal word, revealed to Prophet Muhammad in the seventh century, be translated into English at all given the deep-seated differences between the two linguistic worlds in space and time? The answer to this question is not a simple yes or no, as Lawrence explains in this slim but indispensable volume. Unlike scriptures of other world religions, the Qur’an stakes a claim on its linguistic authoritativeness from the onset. Its self-image, as specialists such as Daniel Madigan, Toshi- hiko Izutsu, and Fazlur Rahman have it, was rooted in its unique language. The Qur’anic language is thus not merely one language among others of its time (or anytime) but is the distinctive language of God to be read, stud- ied, memorized and disseminated in the original form. From this angle of vision, no translation of the Qur’an is regarded by the majority of Muslims as the Qur’an itself. Lawrence acknowledges this longstanding credo, or the dominant “filter of orthodoxy,” as he puts it (xxi). The translated Qur’an is, to him, best referred to as a “Koran”. Not that the Arabic and translated texts are radically different in terms of their central messages and moral injunctions, but that the Koran was a historical and not an eternal artefact. The Koran was a product of a human endeavor to make the language of God accessible in the world of man. The filter of orthodoxy was however confronted with an ever-growing and cosmopolitan ummah which, for the most part, consisted of non-Ar- abs who knew little but a rudimentary form of Arabic. Translations became inevitable, as Lawrence informs us. The Arabic Qur’an in its pure form gen- erated Korans in other Muslim languages (Persian, Turkish, Malay, etc.) as Islam grew to become a juggernaut after the death of Muhammad (Chapter 1). And yet, as Islam emerged triumphant as a world-conquering faith, its adversaries saw the urgent need to fully discern the scriptures that made Muslims so powerful. Translations into Latin and then English from the twelfth through the eighteenth centuries were largely born out of hate en- meshed with fear and the passionate desire among translators to convince fellow Christians of “falsehood of the Qur’an” (33). Such adverse motives however turned into an emphatic understanding of what the Qur’an actu- ally stood for, as seen in George Sale and Edward Henry Palmer’s transla- tions. The Orientalists were not all cut from the same cloth. What Lawrence does not show quite clearly was how these early English translations provided the raison d’etre for Muslims to produce their own Korans as a corrective project against the biases of Western Orientalism. In South Asian translations by Muhammad Ali, Abdul Majid Daryabadi, Mar- maduke Pickhall, and Abdullah Yusuf Ali, allusions were made, be it direct- ly or obliquely, to the problems of earlier (non-Muslim) translations, just as they sought (for example) to undo use of the terms “Mohammedan” or “Mohametan” to describe Muslims. Granted that these translators belonged to different Muslim sects, their overriding concern was that the Qur’an suf- fered from imprecise translations into English. South Asian Muslims, in my view, were not only translating the Qur’an. They were arresting the march of a prejudiced form of Orientalism by producing English Korans of their own. In hindsight, their efforts were successful, at least for a while, until the advent of the digital age. The coming of the internet and the expansion of English as a lingua franca of most of the world, as Lawrence handsomely points out, has led to the proliferation of Korans, both online and offline, by Muslims and non-Muslims, conservatives and liberals, orientalists and their detractors, Sunnis and Shi’ites, feminists and artists. To Lawrence, most translations produced in an era of abundance fail to capture the Qur’an’s rhythmic prose, with the exception of a handful. Contemporary Korans are so often contorted by the politics of ideological hegemony and nationalist parochi- alism that hinder scholarly endeavor (Chapters 4-5). Lawrence singles out Saudi translations that purvey a puritanical strand of Islam. Interestingly, there are, within Saudi Arabia itself, less literalist Korans. One wonders whether the current political transition in Saudi Arabia will give rise to newer, state-sponsored translations of the Qur’an. I certainly believe it will. For now, Lawrence shows that Salafism in Saudi Arabia (as elsewhere in the Muslim world, as many analysts have pointed out) is not by any means monochrome and homogenous. It is therefore unsurprising that different Korans have been produced in a highly controlled and conservative state. Meantime, the market is flooded with highly popular alternatives in the likes of those by Thomas Cleary, Muhammad Abdul Haleem, and Tarif Khalidi. Spoilt for choice, Muslims and non-Muslims have now the liberty to choose which translation squares with their respective lingustic tastes, spiritual quests, and worldviews. Lawrence ends the book with the latest and most innovative venture at translating the Qur’an, by artist Sandow Birk. It is a translation that comes in the form of inventive expressions, a graphic Koran, so to speak, intended for an American audience whom Birk believes can discern how the Qur’an addresses their everyday trials and tribulations. The linguistic beauty of the Qur’an, in Birk’s formulation, is best expressed in colorful images. An American himself, Lawrence is most impressed by Birk’s project, couching it as “visual and visionary, it is a hybrid genre designed to reach a new audience not previously engaged either by the Koran or by Islam” (137). Had George Sale and Henry Palmet lived to this day, they would perhaps shudder over such an Americanization of the Qur’an. In displaying art with a Qur’anic glaze, Birk does more than translating the Qur’an to English. He demonstrates how the Qur’an can be embedded and normalized into Anglo-American lives and sensibilities. Provocatively-written, deftly-researched, and a pleasure to read, The Koran in English opens up many promising pathways and novel directions for future research. The specter of the Palestinian-American scholar, Is- mail al-Faruqi, came to mind as I was reading the book. Al-Faruqi once envisioned English becoming an Islamic language, or a language that can express what Islam is more accurately. Al-Faruqi held that this could be achieved by incorporating Arabic terms into the English corpus. Reading The Koran in English tells us that Al-Faruqi’s vision is currently realized in ways he barely imagined, or perhaps, in ways that are more subtle and sublime. In translating the Koran to English—an enterprise that is now undertaken by scholars, popular writers, and artists, and that will undoubt- edly grow exponentially in the years to come—English has been (or is) Ko- ranized. Or, to borrow and inflect Lawrence’s syllogism in the opening of the book: If you don’t know Arabic, you can still understand the Qur’an. By understanding the Qur’an, you can choose to become a Muslim. And if you do not become a Muslim, you may still appreciate and derive much benefit from the Qur’an. Therefore, the Qur’an, or the Koran, is not only for Muslims but for those who care to think and reflect about life and about the divine. Indeed, “He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been granted much good. And none will grasp the message except the people of intellect” (al-Baqara: 269).
Khairudin AljuniedMalaysia Chair of Islam in Southeast AsiaGeorgetown University
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Rohmana, Jajang A. "Metrical Verse as a Rule of Qur’anic Translation: Some Reflections on R.A.A. Wiranatakoesoemah’s Soerat Al-Baqarah (1888–1965)." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 439. http://dx.doi.org/10.14421/ajis.2015.532.439-467.
Full textAbstract:
The paper aims to analyze how literary translations of the Quran can grasp the meaning of the Quran and ‘subordinate’ it to local poetry rules, using R.A.A. Wiranatakoesoema’s Soerat Al-Baqarah as the object of study. It is a Sundanese poetic translation of the Quran in the form of guguritan or dangding and as such this study is focused on the implications of canto rules to the Quranic meaning field in the translation, analyzed using intertextual studies and semantic analysis. This research shows that the use of guguritan in the translation of the Quran might cause a problem of inaccessibility of the translated meaning. There are some implications of subordination of the translation of the Quran following the rules of guguritan. This tradition affected the expansion or constriction of the meaning, which in turn caused modification within the verses (ayat) in translation, and forced the use of loan words, particularly Malay. This study is significant not merely for demonstrating a diglossic ideology on language of the Quran that has affected Sundanese literature, but also for strengthening the thesis that ‘Sundanization’ of the Quran was performed as a form of resistance against Islam and Arabness through cultural impulses—especially Sundanese literature. Wiranatakoesoema’s Soerat Al-Baqarah is a creative effort that should be appreciated, but it must be noted that literary language can never be completely satisfactorily compared and translated.[Tulisan ini menjelaskan bagaimana penerjemahan al-Quran dapat mencapai makna seutuhnya dengan ‘menurunkan’ standarnya sesuai aturan susastra lokal, yang tersirat pada pengkajian Soerat Al-Baqarah karya R.A.A Wiranatakoesoema. Terjemahan surat ini merupakan alih bahasa dalam bentuk susastra Sunda yang disebut dengan guguritan atau dangding. Tulisan ini berfokus pada implikasi aturan pupuh pada medan makna penerjemahan al-Quran dengan menggunakan analisis intertekstual dan semantik. Dalam kajian ini menunjukkan bahwa penggunaan guguritan dalam penerjemahan al-Quran dapat menyebabkan persoalan ketidaksampaian makna terjemahan. Terdapat beberapa implikasi antara lain ‘subordinasi’ pada terjemahan. Hal ini disebabkan oleh perluasan atau penyempitan makna akibat modifikasi dalam penerjemahan ayat dan pemaksaan dalam peminjaman kata, khususnya Melayu. Kajian ini penting karena tidak hanya menunjukkan konsep diglosia dalam terjemahan al-Quran akibat pengaruh bahasa Sunda, tetapi juga menguatkan pendapat bahwa ‘Sundanisasi’ merupakan usaha resistensi terhadap Islam dan Arab melalui susastra Sunda. Karya Wiranatakoesoema layak untuk diapresiasi sebagai usaha kreatif, meskipun perlu dicatat bahwa bahasa susastra tak akan cukup memuaskan untuk dibandingkan atau diterjemahkan. ]
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Misbahul Munir, Mohammad. "دور اللغة العربية في تطور اللغة الإندونيسية." 'ARABIYYA: JURNAL STUDI BAHASA ARAB 11, no. 1 (June 29, 2022): 61–70. http://dx.doi.org/10.47498/arabiyya.v11i1.853.
Full textAbstract:
The purpose of this study was to determine and describe the role of Arabic in Indonesian. Focusing on the influence of vocabulary, the influence of Arabic writing, and the influence of Arabic syntax on Indonesian, the purpose of this study was to identify and describe how changes in Arabic vocabulary were absorbed into the Indonesian language. Indonesian Indonesian. The method used in this study is a literature study using content analysis techniques, namely research methods that can imitate reproducible conclusions and reliable personality and language education data by considering the context. The data sources for this research are books or works related to the research topic, including Indonesian dictionaries and other books. The results show that the influence or role of Arabic on Indonesian is quite large. This can also be confirmed in Arabic borrowing, which ranks third after Dutch and English with 1,495 words. Also the use of Arabic script in Indonesian which is still widely used in Islamic religious books and Arabic books, saga, literature, and books written using Malay Arabic script. The influence of Arabic expressions on Indonesian can be seen in books or translations of the Qur'an. The words learned in Arabic usually change shape because they adjust to the phonemes or Indonesian language rules. It also underwent a change in meaning, although it was limited in number.
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Vollmann, Ralf, and Tek Wooi Soon. "Language change and convergence in multilingual Malaysian Chinese." Global Chinese 6, no. 1 (April 28, 2020): 49–67. http://dx.doi.org/10.1515/glochi-2020-0002.
Full textAbstract:
AbstractBackgroundIn the multilingual situation of Malaysia, standard languages and spoken vernaculars are interacting in intricate ways whereby various spoken languages share a pool of words from Malay, English and Mandarin. Structurally, all languages converge and influence the spoken varieties of the standard languages.Material and methodThis contribution observes the situation from the viewpoint of Hakka speakers. In an analysis of the communicative practices in an extended Hakka family and their non-Hakka friends, the interactions of the various languages in borrowing and code-switching have been analysed and later discussed with speakers. It is expected that standard languages influence language use over time.AnalysisThe adult generations of the family speak Hakka and effortlessly mix with other languages. Intergenerationally, language change (and possibly language loss) can be observed for Hakka. Mandarin is gaining importance for all speakers. At the same time, loanwords and loan translations from Malaysian, English and Mandarin are frequent. This Malaysian vocabulary is shared by all spoken languages, with only few differences in usage. Standard Chinese is gradually replacing old Hakka words in Hakka.ConclusionsAs can be expected, the spoken languages such as Hakka are quickly losing traditional lexemes and phrases, while Mandarin Chinese as well as English and Malaysian words are used in Hakka; at the same time, spoken Mandarin and spoken English converges structurally with the substratic Chinese dialects.
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Moris, Megawati. "Making Knowledge Useful: Appying al-Ghazali's Teaching in the Malay World." ICR Journal 4, no. 1 (January 15, 2013): 31–44. http://dx.doi.org/10.52282/icr.v4i1.490.
Full textAbstract:
The eighteenth century scholar of Malay-Arab descent Shaykh Abd al-Samad al-Palimbani wrote a seminal Malay-Jawi text entitled Siyar al-Salikin ila Ibadat Rabb al-Alamin, being a translation-cum-commentary on the Mukhtasar Ihya Ulum al-Din of Abu Hamid al-Ghazali. Abd al-Samad’s Siyar exercised a great impact on Malay religious life and thought, by applying al-Ghazali’s teachings to solve the intellectual and religious problems faced by the Malay community during his era. Abd al-Samad discerned two main crises: first, the lack of knowledge among the Malays on the essential teachings of Sufism or tasawwuf; secondly, scholars who suffered from self-delusion and misled their students. He creatively applied encyclopaedic scholarship by providing an extensive bibliography of over one hundred titles of works on Sufism, categorised for each stage of study to ensure qualified access to esoteric knowledge as well as to avoiding misunderstanding of doctrines. Thereby Abd al-Samad made al-Ghazali’s spiritual teachings relevant and useful to the Malays in their attempt to discern truth from falsehood when dealing with competing currents of thought and beliefs prevailing at the time. The problems faced by Malay Muslims three hundred years ago are instructive for us today. Muslims may respond creatively as did Shaykh Abd al-Samad by drawing upon the higher Islamic intellectual tradition for solutions to their present predicament.
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Nasimah Abdullah. "The Importance of Collocation in Translating Arabic Metaphorical Connotations into Malay." global journal al thaqafah 11, no. 1 (July 31, 2021): 84–101. http://dx.doi.org/10.7187/gjat072021-9.
Full textAbstract:
While the modern linguistic studies emphasizes the importance of an understanding of the collocation in order to achieve non-violation of the rules of language use by the community, the translation studies concern with the roles of collocation in ensuring a precise translation. Collocation is regarded as one of the crucial parts in translating metaphorical connotations as it captures the meaning that transcends its literal translation and it cannot be quoted literally otherwise it will spoil the intended meaning. This study aims to highlight the importance of collocation in achieving an exact translation especially in translating the Arabic metaphorical connotations into the Malay language based on semantic equivalence between the source and target text to the closest possible to the meaning of the original Arabic text. This study employs descriptive and analytical methods. Based on the examples, the study concludes the need of taking into account the role of collocation in the translation of the Arabic metaphorical connotation to the Malay language in order to achieve the precise translation as well as to determine the semantic equivalence. Therefore, this research suggests that the translator should choose the correct combination of words in the target language so that he does not come out with a correlation that is incompatible with the nature of the target language.
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Kadir, Kasyfullah Abd, and Idris Mansor. "Manifestasi Ideologi dalam Terjemahan Item Taksa Al-Quran oleh Abdullah Basmeih." Al-Bayan: Journal of Qur’an and Hadith Studies 20, no. 2 (July 6, 2022): 238–66. http://dx.doi.org/10.1163/22321969-12340115.
Full textAbstract:
Abstract Tafsir Pimpinan Al-Rahman (TPA) is the official Malay translation of the Quran. The government has worked on the translation ever since Malaya gained independence. Among the roles of TPA is to unite the Muslims in this country with one true belief. However, the Quran contains two types of meaning; the clear, direct verses as well as the ambiguous verses which are open for interpretations based on the translators’ ideologies. As such, the TPA is also subject to ideology-based interpretations of the translator. At the same time, the Muslims in Malaysia officially follow the Ahli Sunnah wal Jamaah and the Shafii School of belief. Therefore, this article reports on the findings from research carried out to examine the influence of the Ahli Sunnah wal Jamaah and Shafii School ideologies on the TPA translation of the Quran into Malay. Research data consists of ambiguous homonyms known as mushtarak. The research found that the TPA translation is in line with the belief and practice of the Malay Muslims in Malaysia who follow the Ahli Sunnah wal Jamaah and Shafii School of belief, through the selection of meanings consistent with the thought of the Shafii School, and the use of meaning interpretation approach to avoid resembling Allah with any creatures. This conforms to the Malaysian government’s policy on Islam.
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Mansor, Idris. "CABARAN DAN PENDEKATAN PENTERJEMAHAN INTRALINGUAL JAWI KEPADA RUMI UNDANG-UNDANG ADAT NEGERI KEDAH[CHALLENGES AND APPROACHES TO INTRALINGUAL TRANSLATION OF JAWI TO RUMI UNDANG-UNDANG ADAT NEGERI KEDAH]." Journal of Nusantara Studies (JONUS) 2, no. 2 (December 31, 2017): 251. http://dx.doi.org/10.24200/jonus.vol2iss2pp251-263.
Full textAbstract:
The process of transferring the script of a text of the same language is a type of intralingual translation. The focus of this study was intralingual translation from Jawi into Rumi. This study aimed to examine problems faced by translators in translating old Malay manuscript from Jawi to Rumi and approaches used to oversee the problems. This study employed a descriptive approach by examining the text of Undang-Undang Adat Negeri Kedah as the research data. The finding shows that there are some problems in translating old Malay manuscripts which involve the overloaded use of Arabic language and dialect, blurry writing, the use of old version of Jawi scripts and difficult-to-understand words. To address the identified challenges, this study presents some suggestions appropriate to intralingual translation techniques. This study is expected to serve as a basic guideline to translators who engage in intralingual translation of the Jawi script to Rumi.Keywords: Intralingual translation, Jawi, Malay manuscript, Malay langauge, Undang-Undang Adat Negeri KedahCite as: Mansor, I. (2017). Cabaran dan pendekatan penterjemahan intralingual jawi kepada rumi Undang-undang Adat Negeri Kedah [Challenges and approaches to intralingual translation of jawi to rumi Undang-undang Adat Negeri Kedah]. Journal of Nusantara Studies, 2(2), 251-263. AbstrakProses mengubah bentuk tulisan sesebuah teks dalam bahasa yang sama merupakan salah satu bentuk terjemahan intralingual. Fokus kajian ini adalah terjemahan intralingual daripada Jawi kepada Rumi. Kajian ini bertujuan meneliti permasalahan yang dihadapi oleh penterjemah dalam mentransliterasi sebuah manuskrip Melayu lama daripada Jawi kepada Rumi dan pendekatan yang digunakan bagi mengatasi permasalahan tersebut. Kajian ini menggunakan pendekatan deskriptif dengan meneliti teks Undang-Undang Adat Negari Kedah sebagai data kajian. Dapatan kajian mendapati terdapat beberapa permasalahan dalam mengalih tulisan manuskrip lama yang antaranya melibatkan penggunaan bahasa Arab dan dialek yang sarat, tulisan yang kabur, penggunaan tulisan Jawi lama serta perkataan yang sukar difahami. Bagi menangani cabaran tersebut, kajian ini mengemukakan beberapa cadangan yang berkaitan dengan teknik terjemahan intralingual yang sesuai digunakan. Kajian ini diharap dapat menjadi panduan asas kepada penterjemah yang menceburi bidang terjemahan intralingual daripada tulisan Jawi kepada Rumi. Kata Kunci : Bahasa Melayu, Jawi, manuskrip Melayu, terjemahan intralingual Undang-Undang Adat Negeri Kedah.
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Khye Ling, Shephanie Kuan, Oskarina Dagusti, Mansour Amini, and Mohtaram Rabbani. "English to Malay Translation of Culture-Specific Items in Selected Penang Tourist Brochures." Studies in Linguistics and Literature 3, no. 1 (December 21, 2018): 1. http://dx.doi.org/10.22158/sll.v3n1p1.
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<em>Translation of Culture-Specific Items (CSIs) is one of the challenges translators face in choosing the appropriate strategies and finding solutions to the translation problems. In this descriptive study four tourist brochures that promoted the UNESCO-heritage Penang Island in Malaysia were analysed. The texts were selected purposefully from Malaysian tourist websites. Based on Newmark’s (1988) model, the CSIs were categorised, and the problems in translation process were described after employing Venuti’s domestication and foreignisation strategies for translating the items. Overall, 76 CSIs were identified in the four brochures among which the most frequent items were Material Culture (65%) with the subcategories of House/City (39%), Food (10%), Transport (15%), and Traditional Weapons (1%). Ecology category built up 13% of the whole items where 5% were related to Fauna and Geographical features, 3% to Flora and 5% to Geographical location. CSIs related to the subcategory of Artistic Thing and Craft formed 8% of the total items. The CSIs related to Social Culture consisted of 13%, including Work (11%), Names and Terms of Address (1%), and Kinship (1%). One outstanding problem during the translation process was finding dynamic equivalence for the words or phrases in the target language (Malay). The findings revealed that domestication strategy and formal equivalence is more appropriate for translating the tourist brochures from English to Malay, which may enhance understanding of linguistically accurate and culturally interesting translation.</em>
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Afifah binti Abas, Nur, Mohd Nizam bin Sahad, and Alia Sa’ad Eldin Abusahyon. "Distorted and Limiting Semantically Divergent Translated Meaning of Arabic Loanwords in the Malay Language as Educational Instrument." Arab World English Journal For Translation and Literary Studies 5, no. 4 (October 15, 2021): 109–39. http://dx.doi.org/10.24093/awejtls/vol5no4.9.
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Historically, the language contact contributed by Muslim preachers among the Arab traders of diverse origins that some of them opted to migrate and intermarry with the local Malays, thus, intermingled with the locals that had influenced the Malay/Malaysian language to borrow more Arabic words. Some semantic properties of the loanwords are adopted, but some are adapted. This study concerns with the divergent meaning of some adapted ones. 18 Malay-Arabic homophonous loanwords were purposely sampled – (the limited sample is due to the journal words limit). It is observed that despite of their similar utterance and spelling/transliteration but they have partially or fully dissimilar meanings when being compared between the two languages. Generally, it may confuse users of both languages, specifically the Arabian students who are compulsory to pass the Malay language in order to pass their study in Malaysia as well as Malay students who are studying in Arabian countries. Moreover, it may affect their meaning in the Malay translation for the Holy Qur’an/Prophetic Tradition (Hadith). So, it is essential to engage academics of the Islamic studies, and the Malay-Arabic linguists alike with the crucial issue stemmed from the bilingual mastery level that involved both languages departing from the rising movement of re-examining and re-envision criticality in language studies. Henceforth, the Malaysian Muslim society could dynamically develop further ahead after more than 10 centuries exposed to the Arabic language rather than being stagnant in minimalism evermore.
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Sharmini, A., Muhammad Bazli Mahmood, Khairul Hisham Jamalludin, Ahmad Hifzurrahaman Ridzuan, Mohamad Zaki Abdul Halim, and Siti Nurul Jannah Fital. "Figurative Language in Malay to English Translation: An Analysis of the 2015 UniMAP VC's Keynote Speech." MATEC Web of Conferences 150 (2018): 05028. http://dx.doi.org/10.1051/matecconf/201815005028.
Full textAbstract:
Translating figurative language involves more than just replacing the figurative language with its equivalent in the target language. Therefore, it is not surprising for the translation of figurative language to have its own set of challenges. Problems the translator faces in translating the Malay Figurative Language into English include complexities in understanding, interpreting and recreating the Figurative language that are unique in the Source Language (SL) culture; which have to be explained and described in Target Language (TL) where such practices and customs are non - existent. Secondly, the Source Text (ST) figurative language may appear in a variety of types and have a distinct denotative and connotative meaning and reference; most often, it is difficult to find an equivalent which totally matches the original meaning or concept. This particular paper analyses the translation of figurative language extracted from UniMAP's Vice Chancellor Keynote Speech in 2015. Findings reveal that the three categories of figurative language identified were namely idioms, metaphors and similes. Translation strategies used are either not translated, paraphrased or translated with a similar meaning but in different form.