PROCEEDINGS THE 1ST INTERNATIONAL CONFERENCE ON LOCAL LANGUAGES
EMPOWERMENT AND PRESERVATION OF LOCAL LANGUAGES
Editors I Nengah Sudipa Ida Bagus Putra Yadnya Made Budiarsa I Nyoman Darma Putra
Udayana University Denpasar, 23—24 February 2018
“Empowerment and Preservation of Local Languages”
Proceedings The 1st International Seminar on Local Languages Copyright © 2018 All rights reserved Editors I Nengah Sudpa Ida Bagus Putra Yadnya Made Budiarsa I Nyoman Darma Putra Cover Design Espistula Communications Bali Cover Photo Balinese Offering Cake “Sarad” by Arba Wirawan “Baligrafi” (2016) by I Nyoman Gunarsa, made for Jurnal Kajian Bali (Journal of Bali Studies) Layout Made Henra Dwikarmawan Sudipa Publisher Udayana University Press Organized by Masters and Doctoral Programs of Linguistics Faculty of Arts, Udayana University in collaboration with Local Languages Researcher Association ISBN: 978-602-294-262-7
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GRAMMATICAL EQUIVALENCE IN THE ARABIC-JAVANESE TRANSLATION: THE EXPLORATION OF DIVERSITY IN GRAMMATICAL CATEGORIES ACROSS LANGUAGES Muhammad Yunus Anis Prodi Sastra Arab, Fakultas Ilmu Budaya, Universitas Sebelas Maret
[email protected]
Abstract Communication across language had the signicant role in the modern era, to find the messages and informations in order to communicate successfully and easily, the people should understand about the grammar. Grammar is the set of rules which determine the way in which units can be combined in a language and the kind of information which has to be made regularly explicit in utterances. This article will elaborate some aspects of grammatical in the Arabic-Javanese translation, Javanese language is one of the local language in Indonesia, it has many characters and categories based on lexical and grammatical. The Indonesian people should keep and protect the existence of Javanese language, one of the way to keep this local language by elaborating the Islamic moral ethic from many books which had been translated from Arabic language. To gain the messages and information from ArabicJavanese translation, elaborating about the lexical and grammatical aspect is very urgent, thus this article will elaborate some of diversity of grammatical categories between Arabic and Javanese language in order to keep the existence of indigenous language in Indonesia, the diversity of grammatical categories between Arabic and Javanese language, such as: (1) number, (2) gender, (3) person, (4) tense and aspect, and (5) voice. Keywords: grammatical equivalence; Arabic-Javanese Translation; local language protection.
I. INTRODUCTION Arabic Javanese translation had significant roles in the process of delivering some moral ethics in Indonesia. This condition can be found from some Islamic moral ethic books, such as: al-Hikam, Bidāyatul Hidayah, and Risalah Mu’awanah. This book had captured the Sufism aspect in Indonesia, especially in Java. In the west the word “sufi” is generally referred to “Islamic mysticism” (Newby, 2004:196). Many Javanese people and Islamic students had been read the moral ethic books using Arabic Javanese translation. Anis (2016) had been elaborated about the empowering the Arabic – Javanese translation as an indigenous language protection in Asia toward the books of Islamic moral ethic. In this research, Anis had been concluded about the implementing the substance of the moral ethic book written in Arabic Javanese translation, the people also preserve the existence of indigenous language in Asia, not only the language, but also the model and the way how to translate and rendering the substance 529
of the book to the public. In this research, Anis (2016) also concluded that the Arabic Javanese translation was very dominant with the target language, the orientation to the (L2: Javanese) can be found from the model of word for word translation. In the other hand, Burdah (2011) had investigated about Arabic-Javanese translation; in this case he used the term in Indonesia language “Metode Terjemah Gandul” (MTG) or hanging translation method or popularly known as utawi iki iku translation method. In his research, Burdah was dominant using the historical approach, his article shown that some similar translation methods in other local language, such as Sundanese, Maduranese, and Malay. Burdah was investigate historically the creator of MTG, what language was initially used, and when was the MTG created. It makes widely different in the focus of the research. This research will focus to Arabic Javanese grammatical equivalence and the strategies which had been implemented in this model of translation. This article will elaborate two basic problems in the Arabic-Javanese translation book, first problem will elaborate the strategies in the Arabic Javanese translation to gain the grammatical equivalence, and the second problem will investigate the diversity of grammatical categories across languages, such as: (1) number, (2) gender, (3) person, (4) tense and aspect, and (5) voice. The first problem had been correlated with the structural strategies of Arabic-Javanese translation. There are three basic strategies of structural translation, such as: (1) addition, (2) subtraction, and (3) transposition (Suryawinata, 2011:67-68). The second problem had the significant relation with the grammatical experience. Grammar is the set of rules which determine the way in which units such as words and phrases can be combined in a language and the kind of information which has to be made regularly explicit in utterances (Baker, 2011:92). Thus, in this article, the analysis will be focused in Arabic grammar and Javanese grammar. There a diversity between Arabic grammar and Javanese grammar. It can make the product of translator sounds unnatural or there is a gap between source language (L1) and target language (L2). II. METHOD The scientific research always had been started by the accurate plan. This plan, in the field research, appropriated the same logic, because the plan actually a part of instruction constructed logically and systematically. This research had been used the qualitative method. The data will be analyzed by the descriptive method (describing the structure of language). The Method in this section can be divided into three basis parts, such as: (1) collecting the data using the deep observation between Arabic (L1) and Javanese (L2) translation, the observation was focused to the units of language, such as word, phrase, clause, and sentence, (2) analysing the main data using the concept of Miles and Huberman, and (3) reporting the data. The last step in this research is reporting the data using the informal method, using the formal language. The formula and the result had been described using the regularly words and description. The data analysis had been used the concept of Miles and Huberman, such as: (a) reducing the data, (b) display data, and (c) describing the data conclusion. The first step is reducing the data. The data was selected to the case of grammatical equivalence and the strategies of 530
translation, after the data was selected, the display data had been shown using Arabic and Javanese language and its transliteration, the last but not the least, and the data had been concluded using the method of qualitative description. III. FINDINGS AND DISCUSSION The findings and discussion in this part can be divided into two basic sections: (1) the structural strategies of Arabic and Javanese translation, and (2) the grammatical equivalence in the Arabic Javanese translation. (3.1) The Structural Strategies in Arabic Javanese Translation There are some differences between the scholars to describe about the term of strategy, technique, and procedur. In this case, this artilce will use the term of strategy to describe about the solution of the translator minimizing the gap of equivalence in the process of Arabic Javanese translation. There are some strategies to make the equivalence in the Arabic Javanese translation. In this case, the analysis will be focused just in the translation of verbs, from Arabic (L1) into Javanese (L2) language. The Arabic verb had been included the number, the person, the gender, tense, aspect and the voice. It can be found from the following example: /wa qad qāla rasūlullahi/ (L1) had been translated into “lan temen ngendika sopo Rasulullah” (L2), the marker of subject in the verb is the word “sopo” or “who” as the marker of subject in the L2. In the other hand, the word /yuchibbu/ (L1) had been translated into ‘demen sopo Allah”, from the complete sentence /inna Allah nadzīfun yuchibbu an-nadzāfata/ L1 had been translated into “setuhune Allah, ikudzat kang bersih, demen sopo Allah, ing resik” L2. The word /yuchibbu/ is Arabic verb, in the present tense, and the person is the third person male. The subject refers to the word /an-nadzāfatu/ “cleanliness”. The structural marker had been added to the L2 (Javanese language), the word “sopo” to get the marker of subject. This case had been implemented just if the subject from the person. But, if the subject from the nouns except the person the marker is “opo”. For example, the word /tachshulu an-nadzāfatu/ had been translated into “lan hasil opo bersih”. There is addition of word “opo” in Javanese language as the marker of subject. The word /tachshulu/ is a verb in Arabic language for the third person, in the present tense. The subject refers to the word an-nadzāfatu. (3.2) Grammatical Equivalence in the Arabic Javanese Transaltion Almanna (2016:82) describes that grammatical equivalence refers to the diversity of grammatical categories across languages, in this case between Arabic and Javanese language. Grammatical may pose some problems in terms of finding a direct correspondence in the target language. For example, Arabic expresses singularity, duality, and plurality grammatically by using certain morphemes. English, on the other hand, expresses singularity and plurality grammatically, such as: /waladun/ ‘boy’, /waladāni/ ‘two boys’, /aulād/ ‘boys’.
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informationlexically(Baker,2011:97).TominimizethegrammaticalgapbetweenL1and (3.2.1) Number Prosiding In SNIB 2016 the numeral follows the noun it is associated with, e.g. “wong telu” three 271 L2,thetranslatorhadbeenusedthestructuralstrategiesbyaddingtheword“piroͲpiro” Javanese Prosiding SNIB 2016 271 people (Robson, 1992:76). A translator working from a language which has number distinction totranslatetheword/alͲchasanĈti/(3a)asanobjectfromtheword/ya’kulu/.Theword informationlexically(Baker,2011:97).TominimizethegrammaticalgapbetweenL1and into language with no category of number has two main options: the translators can (a) omit /alͲchasanĈti/isapluralform,andthesingleformoftheword/alͲchasanĈti/is/khairan/, informationlexically(Baker,2011:97).TominimizethegrammaticalgapbetweenL1and the relevant information relating to number, or (b) encode this information lexically (Baker, L2,thetranslatorhadbeenusedthestructuralstrategiesbyaddingtheword“piroͲpiro” suchasintheexample(3b),thewordkhairanhadbeentranslatedintoJavaneselanguage 2011:97). To minimize the grammatical gap between L1 and L2, the translator had been used L2,thetranslatorhadbeenusedthestructuralstrategiesbyaddingtheword“piroͲpiro” totranslatetheword/alͲchasanĈti/(3a)asanobjectfromtheword/ya’kulu/.Theword as“kangbagus”withouttheadditionof“piroͲpiro”. the structural strategies by adding the word “piro-piro” to translate the word /al-chasanāti/ totranslatetheword/alͲchasanĈti/(3a)asanobjectfromtheword/ya’kulu/.Theword /alͲchasanĈti/isapluralform,andthesingleformoftheword/alͲchasanĈti/is/khairan/, ΕΎϧγΣϟϝϛ΄ϳ (3a) as an object from the word /ya’kulu/. The word /al-chasanāti/ is a plural form, and the /alͲchasanĈti/isapluralform,andthesingleformoftheword/alͲchasanĈti/is/khairan/, suchasintheexample(3b),thewordkhairanhadbeentranslatedintoJavaneselanguage singleYa’kulualͲchasanĈti(3a) form of the word /al-chasanāti/ is /khairan/, such as in the example (3b), the word suchasintheexample(3b),thewordkhairanhadbeentranslatedintoJavaneselanguage as“kangbagus”withouttheadditionof“piroͲpiro”. khairan had been translated into Javanese language as “kang bagus” without the addition of Ikumanganopochasad/ingpiroͲpirokebagusan as“kangbagus”withouttheadditionof“piroͲpiro”. “piro-piro”. ΕΎϧγΣϟϝϛ΄ϳ تانسحلا لكأي ΕΎϧγΣϟϝϛ΄ϳ Ya’kulualͲchasanĈti(3a) έϳΧϰϧϠόΟϭ Ya’kulu al-chasanāti (3a) Ya’kulualͲchasanĈti(3a) Ikumanganopochasad/ingpiroͲpirokebagusan waj॒alniykhairan(3b) Iku mangan opo chasad / ing piro-piro kebagusan Ikumanganopochasad/ingpiroͲpirokebagusan lanmugidadosakepanjenenganingkula/ingkangbagus έϳΧϰϧϠόΟϭ ىنلعجاو اريخ έϳΧϰϧϠόΟϭ wajʻalniy khairan (3b) waj॒alniykhairan(3b) (3.2.2)Gender lan mugi dadosake panjenengan ing kula / ing kang bagus waj॒alniykhairan(3b) lanmugidadosakepanjenenganingkula/ingkangbagus Gender is a grammatical distinction according to which a noun or pronoun is lanmugidadosakepanjenenganingkula/ingkangbagus (3.2.2) Gender classifiedaseithermasculineorfeminineinsomelanguages(Baker,2011:99).Fromthe (3.2.2)Gender a grammatical distinctioninaccording to which atranslation noun or pronoun is classified data (3c),Gender we canislookat that thegender Arabic –Javanese had a specific (3.2.2)Gender as either masculine or feminine in some languages (Baker, 2011: 99). Fromor the data (3c), Gender is a grammatical distinction according to which a noun pronoun is we characterfromL1–L2.Theproblemofgendercanbeconcludedfromthepronouns,in Gender a gender grammatical distinction according to had which a nouncharacter or pronoun can look at thatisthe in Arabic – Javanese translation a specific fromis L1 – classifiedaseithermasculineorfeminineinsomelanguages(Baker,2011:99).Fromthe Arabiclanguagesuchas/lahĈ/and/ki/,bothofthemreferstothethirdpersonfeminine. L2. The problem of gender can be concluded from the pronouns, in Arabic language such as / classifiedaseithermasculineorfeminineinsomelanguages(Baker,2011:99).Fromthe data (3c), we can lookat that thegender in Arabic –Javanese translation had a specific minimize theboth grammatical gap between Arabic – Javanese translation, the Tolahā/ and /ki/, of them refers to the third person feminine. To minimize thetranslator grammatical data (3c), we can lookat that thegender in Arabic –Javanese translation had a specific characterfromL1–L2.Theproblemofgendercanbeconcludedfromthepronouns,in gapthe between Javanese translation, the translator used the word “siro” forgeneral /lahā/ and used wordArabic “siro” –for /lahĈ/ and /ki/. It means that the translator made the characterfromL1–L2.Theproblemofgendercanbeconcludedfromthepronouns,in Arabiclanguagesuchas/lahĈ/and/ki/,bothofthemreferstothethirdpersonfeminine. /ki/. It means that the translator made the general translation for Arabic pronouns; there is no translationforArabicpronouns;thereisnodiversitybetweenmaleandfemalepronouns. Arabiclanguagesuchas/lahĈ/and/ki/,bothofthemreferstothethirdpersonfeminine. diversity between male and female pronouns. To minimize the grammatical gap between Arabic – Javanese translation, the translator To minimize the grammatical gap between Arabicthat – Javanese translation, the translator used the word “siro” for /lahĈ/ and /ki/. It means the translator made the general λϧ ρέηΑ ϰϣϭϘΗ ϡϟ ϙϠόϟ ϱέυϧΎϓ Ε ϳΗ ϙϠΑϗ ϥϣ ˯ϭγϟ αϔϧ Ύϳ ΎϬϟ ϝϗ ϭ ˶ ˶ ˵ و لق اهل اي ُسفن ءوسلا نم كلبق ِتيتا يرظناف ِكلعل مل ىموقت طئارشب حصنا used the word “siro” for /lahĈ/ and /ki/. It means that the translator made the general translationforArabicpronouns;thereisnodiversitybetweenmaleandfemalepronouns. qul lahā yā nafsus-sū’I min qibaliki ʻataiti fandzurī laʻallaki lam taqūmī bi-syarā’ithinWa translationforArabicpronouns;thereisnodiversitybetweenmaleandfemalepronouns. nushchi Wa qul(3c) lahĈ yĈ nafsusͲsƻ’I min qibaliki ॒ataiƟ fandzurţ la॒allaki lam taqƻmţ biͲ ρέηΑϰϣϭϘΗϡϟϙϠόϟ λϧ ˶ ϳΗϙϠΑϗϥϣ˯ϭγϟαϔϧ ˶ ϱέυϧΎϓΕ ˵ ΎϳΎϬϟϝϗϭ syarĈ’ithinͲnushchi(3c) ρέηΑϰϣϭϘΗsira/ ϡϟϙϠόϟ ϱέυϧΎϓΕ ϳΗϙϠΑϗhei ϥϣ˯ϭγϟ αϔϧ ΎϳΎϬϟϝϗ ϭ saking arah iro/ nekani siro/ ˶ nafsu/ ˶ marang Lan ngandanana nafsu/ olo/ ˵ kang λϧ mangka sira/ menawa-menawa sira/ iku ora netepi sira/ kelawan piro-piro/ qulningalana Wa lahĈ yĈ nafsusͲsƻ’I min qibaliki ॒ataiƟ fandzurţ la॒allaki lam taqƻmţ biͲ syarathe (page 7). Wa qulnasihat lahĈ yĈ nafsusͲsƻ’I min qibaliki ॒ataiƟ fandzurţ la॒allaki lam taqƻmţ biͲ syarĈ’ithinͲnushchi(3c) syarĈ’ithinͲnushchi(3c) (3.2.3) Person category of person relates to the notion of participant roles. In most languages, The participant roles are systematically defined through a closed system of pronouns which may
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be organized along a variety of dimensions (Baker, 2011:104). The most common distinction is that between first person (identifying the speaker or a group which includes the speaker: English you), and third person (identifying persons and things other than the speaker and addressee: English he/she/it/they). Catford (1965) explains that Bahasa Indonesia has a nine-term pronoun system where English has only seven. The gender dimension is absent from Bahasa Indoensia, but two other dimensions are of relevance: (1) the inclusive/ exclusive dimension: English we has two translations in Bahasa Indonesia, involving a choice between kami and kita, depending on whether the addressee is included or excluded; (2) the familiar/non-familiar dimension, which necessitates a choice between, for instance, aku and saya for English I, depending on the relationship pertaining between speaker and hearer. By looking the data (3d), we can look at that the person /ka/ (male, second person) in Arabic language had been translated into the word “siro” in Javanese language. It made the generalization of translation, without the diversity of gender. Actually, the person /ka/ refers to the second person and male. The generalization of translation also can be found in the data (3e), the word /man/ in Arabic Prosiding SNIB 272 language had2016 been translated into the word “wong” without the diversity between the person Prosiding SNIB 2016 272 and its gender. ΎϧρΎΑϭέϫΎυΔϓΎυϧϟϡϭίϠΑϙϳϠϋϭ ΎϧρΎΑϭέϫΎυΔϓΎυϧϟϡϭίϠΑϙϳϠϋϭ انطاب و ارهاظ ةفاظنلا موزلب كيلع و Wa‘alaikabiluzƻmianͲnadzĈfatidzĈhiranwabĈthinan(3d) Wa ‘alaika biluzūmi an-nadzāfati dzāhiran wa bāthinan (3d) Wa‘alaikabiluzƻmianͲnadzĈfatidzĈhiranwabĈthinan(3d) Lanneteponosiro/kelawannetepi/resik/ingdalemdzahir/lanbathin Lan netepono siro/ kelawan netepi/ resik/ ing dalem dzahir/ lan bathin Lanneteponosiro/kelawannetepi/resik/ingdalemdzahir/lanbathin (A۹mad,1981:1,part2) (Aḥmad, 1981:1, part 2) (A۹mad,1981:1,part2) نم نإف ΎϳϧΎΣϭέ ΎϛϠϣتلمك ϪΗέϳέγهتفاظن ϭϪΣϭέΑراص έΎλϪΗϓΎυϧ ΕϠϣϛ ϥϣϥΈϓ ايناحور اكلم هحورب هتريرس و ΎϳϧΎΣϭέΎϛϠϣ ϪΗέϳέγ ϭϪΣϭέΑ έΎλϪΗϓΎυϧshāra ΕϠϣϛϥϣ ϥΈϓ Fainna man kamulat nadzāfatuhu birūchihi wa sarīratihi malakan rūchāniyyan (3e) FainnamankamulatnadzĈfatuhushĈrabirƻchihiwasarţratihimalakanrƻchĈniyyan Maka setuhune wong/ kang sempurno/ opo resike man/ maka dadi sopo man/ kelawan (3e) FainnamankamulatnadzĈfatuhushĈrabirƻchihiwasarţratihimalakanrƻchĈniyyan ruhe man/ lan rahasiyane man/ iku malaikat/ kang bongso ruhani. (3e) ΔϓΎυϧϟϰϠϋϥϳΩϟϲϧΑϡϠγϭϪϳϠϋௌϰϠλௌϝϭγέϝΎϗΩϗϭ Free translation (3f): ΔϓΎυϧϟϰϠϋϥϳΩϟϲϧΑϡϠγϭϪϳϠϋௌϰϠλௌϝϭγέϝΎϗΩϗϭ WaqadqĈlarasƻlullahishalaAllahu‘alahiwasallambuniyaadͲdţnu‘alanͲnadzĈfati Lan netepono siro kelawan ngajekake bersih dzahir lan bathine: mergo wongkang wus WaqadqĈlarasƻlullahishalaAllahu‘alahiwasallambuniyaadͲdţnu‘alanͲnadzĈfati sempurno bersihe mongko ruhe lan atine iku dadi malaikat kang bongso ruhani. (3g) (Aḥmad, (3g) 1981:1, part 2) ϥϳΗόϛέϲϠλϳϭΙΩΣΎϣϠϛ΄οϭΗϳϥϪϳϠϋρέηϭΔϧγϩΩϧϋϡϳϘϳϥΦϳηϟϩέϣ΄ϓ˯ΎϳϣϛϟϪϣϠόϳϥϪϟ΄γϓ (3.2.4) Tense and aspect ϥϳΗόϛέϲϠλϳϭΙΩΣΎϣϠϛ΄οϭΗϳϥϪϳϠϋρέηϭΔϧγϩΩϧϋϡϳϘϳϥΦϳηϟϩέϣ΄ϓ˯ΎϳϣϛϟϪϣϠόϳϥϪϟ΄γϓ Fasa’alahu‘anyu’allimahualͲkimiyĈ’ufa’amarahuasyͲsyaikhu‘anyuqţma‘indahu The form of the verb in languages which have these categories usually indicates two Fasa’alahu‘anyu’allimahualͲkimiyĈ’ufa’amarahuasyͲsyaikhu‘anyuqţma‘indahu main sanatan types of wa information: relations and aspectualkullamĈ differences (Baker,wa 2011:108). Time syarathatime ‘alaihi an yatawadhͲdha’a achdatsa yushalliya sanatan syaratha ‘alaihi an an event yatawadhͲdha’a kullamĈ achdatsa wa yushalliya relations have wa to do with locating in time. The usual distinction is between past, rak’ataini(3h) present, and future. Aspectual differences have to do with the temporal distribution of an rak’ataini(3h) event, for instance its completion or non-completion, continuation or momentariness. From ϰϧϣϳϟΔΑΎΑγϟϥϣΉΩΗΑϳϥΏΣΗγϳϭ the data (3g) and (3h), we can conclude that the tense in Arabic language had been eliminated. ϰϧϣϳϟΔΑΎΑγϟϥϣΉΩΗΑϳϥΏΣΗγϳϭ Wayustachabbu‘anyabtadi’uminasͲsabĈbatialͲyumna(3i) 533 Wayustachabbu‘anyabtadi’uminasͲsabĈbatialͲyumna(3i) Landisunatake/opoyentongawiti/sopowong/sakingpenuduh/kangtengen Landisunatake/opoyentongawiti/sopowong/sakingpenuduh/kangtengen
Lanneteponosiro/kelawannetepi/resik/ingdalemdzahir/lanbathin (A۹mad,1981:1,part2) Prosiding SNIB 2016 272 The verbΎϳϧΎΣϭέ /qāla/ inϪΗέϳέγ the past tense, inϪΗϓΎυϧ fact this indicate the past time, but in the translation ΎϛϠϣ ϭϪΣϭέΑ έΎλ ΕϠϣϛverb ϥϣϥΈϓ it was not been shown. Thus the tense in Arabic language had been eliminated in the Javanese FainnamankamulatnadzĈfatuhushĈrabirƻchihiwasarţratihimalakanrƻchĈniyyan translation. In the other hand, there was the word /qad/ which can make the emphasized to ΎϧρΎΑϭέϫΎυΔϓΎυϧϟϡϭίϠΑϙϳϠϋϭ (3e) the sentence. Wa‘alaikabiluzƻmianͲnadzĈfatidzĈhiranwabĈthinan(3d) Lanneteponosiro/kelawannetepi/resik/ingdalemdzahir/lanbathin وΔϓΎυϧϟϰϠϋϥϳΩϟϲϧΑϡϠγϭϪϳϠϋௌϰϠλௌϝϭγέϝΎϗΩϗϭ ةفاظنلا ىلع نيدلا ينب ملس و هيلع هللا ىلص هللا لوسر لاق دق (A۹mad,1981:1,part2) Wa qad qāla rasūlullahi shala Allahu ‘alahi wa sallam buniya ad-dīnu ‘alan-nadzāfati WaqadqĈlarasƻlullahishalaAllahu‘alahiwasallambuniyaadͲdţnu‘alanͲnadzĈfati (3g) (3g) Lan temen-temen ngendika/ sopo rasulullah ΎϳϧΎΣϭέ ΎϛϠϣϪΗέϳέγϭϪΣϭέΑ έΎλϪΗϓΎυϧ ΕϠϣϛ ϥϣϥΈϓ sha-lam-ain-mim/ den jenengake opo agama ingatase bersihe FainnamankamulatnadzĈfatuhushĈrabirƻchihiwasarţratihimalakanrƻchĈniyyan ϥϳΗόϛέϲϠλϳ ϭΙΩΣpart ΎϣϠϛ2) ΄οϭΗϳϥϪϳϠϋρέηϭΔϧγϩΩϧϋϡϳϘϳϥΦϳηϟϩέϣ΄ϓ˯ΎϳϣϛϟϪϣϠόϳϥϪϟ΄γϓ (Aḥmad, 1981:1, (3e) Fasa’alahu‘anyu’allimahualͲkimiyĈ’ufa’amarahuasyͲsyaikhu‘anyuqţma‘indahu From thewa data (3h) below, wean can conclude that kullamĈ the Arabic verb inwa present tense, sanatan syaratha ‘alaihi yatawadhͲdha’a achdatsa yushalliya such as:ΔϓΎυϧϟϰϠϋϥϳΩϟϲϧΑϡϠγϭϪϳϠϋௌϰϠλௌϝϭγέϝΎϗΩϗϭ /an + yu’allimahu/, /an + yuqima/, /an + yatawadha’u/, and /yushalliya/ had been rak’ataini(3h) translated into Javanese by addition of the word “yentho”. It means that the word “yentho” WaqadqĈlarasƻlullahishalaAllahu‘alahiwasallambuniyaadͲdţnu‘alanͲnadzĈfati can be concluded as the marker of Arabic verb in the present tense. (3g) ϰϧϣϳϟΔΑΎΑγϟϥϣΉΩΗΑϳϥΏΣΗγϳϭ هلأسف املك أضوتي نأ هيلع طرش و ةنس ہدنع ميقي نأ خيشلا ہرمأف ءايمكلا هملعي نأ Wayustachabbu‘anyabtadi’uminasͲsabĈbatialͲyumna(3i) ϥϳΗόϛέ ϲϠλϳ ϭΙΩΣ ΎϣϠϛ΄οϭΗϳϥϪϳϠϋρέηϭΔϧγϩΩϧϋϡϳϘϳϥΦϳηϟϩέϣ΄ϓ˯ΎϳϣϛϟϪϣϠόϳϥϪϟ΄γϓ ثدحأ يلصي و نيتعكر Landisunatake/opoyentongawiti/sopowong/sakingpenuduh/kangtengen Fasa’alahu‘anyu’allimahualͲkimiyĈ’ufa’amarahuasyͲsyaikhu‘anyuqţma‘indahu Fa sa’alahu ‘an yu’allimahu al-kimiyā’u fa’amarahu asy-syaikhu ‘an yuqīma ‘indahu sanatan syaratha ‘alaihi an yatawadh-dha’a kullamā achdatsa wa yushalliya rak’ataini sanatanwa wa syaratha ‘alaihi an yatawadhͲdha’a kullamĈ achdatsa wa yushalliya ϩΫϫέϳΧ΄Ηϩέϛϳϭ (3h) rak’ataini(3h) Wayukrahuta’khţruhĈdzihi(3j) Maka nyuwun sopo rajul/ ing syekh/ ing yentho mulang sopo/ syeikh ing rajul/ ing ilmu Landenmekruhake/opongakhirakeiku kimia/ ϰϧϣϳϟΔΑΎΑγϟ ΉΩΗΑϳϥing ΏΣΗγϳ ϭsopo syeikh/ ing yentho muqim sopo rajul/ ono ngersane makaϥϣ dawuh rajul/ Wayustachabbu‘anyabtadi’uminasͲsabĈbatialͲyumna(3i) syekh/ ind dalem setahun/ lan janji sopo syekh/ ing ngatase rajul/ ing yentho wudhu sopo rajul/ semongso2/ hadas sopo rajul lan yentho shalat/ sopo rajul/ ing rong rakaat/ Landisunatake/opoyentongawiti/sopowong/sakingpenuduh/kangtengen (Aḥmad, 1981:12, part 2). ϩΫϫέϳΧ΄Ηϩέϛϳϭ (3.2.5) Voice Wayukrahuta’khţruhĈdzihi(3j) Voice is a grammatical category which defines the relationship between a verb and its subject.Landenmekruhake/opongakhirakeiku In active clause, the subject is the agent responsible for performing the action. In passive clauses, the subject is the affected entity, and the agent may or may not be specified, depending on the structures available in each language (Baker, 2011: 112). There is an important difference in meaning between the transitive verb and the passive verb. In the active attention is focussed on the person or thing which performs the action, whereas in the passive attention is focussed on the person or thing that undergoes the action. Robson (1992:87) had been argued that the passive is more frequently used in Javanese than in English. Javanese has four kinds of passive, which will be treated in order below. 534
ΎϳϧΎΣϭέΎϛϠϣϪΗέϳέγϭϪΣϭέΑέΎλϪΗϓΎυϧΕϠϣϛϥϣϥΈϓ FainnamankamulatnadzĈfatuhushĈrabirƻchihiwasarţratihimalakanrƻchĈniyyan FainnamankamulatnadzĈfatuhushĈrabirƻchihiwasarţratihimalakanrƻchĈniyyan
(3e) (3e) The first passive had made the different between 1st, 2nd, and 3rd person. For the 1st and ΔϓΎυϧϟϰϠϋϥϳΩϟϲϧΑϡϠγϭϪϳϠϋௌϰϠλௌϝϭγέϝΎϗΩϗϭ 2nd persons, the agent is expressed by prefixing or placing before the verbal root, for example ΔϓΎυϧϟϰϠϋϥϳΩϟϲϧΑϡϠγϭϪϳϠϋௌϰϠλௌϝϭγέϝΎϗΩϗϭ WaqadqĈlarasƻlullahishalaAllahu‘alahiwasallambuniyaadͲdţnu‘alanͲnadzĈfati “takjupuk” (kula pendhet) or taken by me, for the second person “kok jupuk” (sampeyan WaqadqĈlarasƻlullahishalaAllahu‘alahiwasallambuniyaadͲdţnu‘alanͲnadzĈfati pendhet)(3g) or taken by you. Howeer, for the 3rd person the prefix attached to the verbal root (3g) is not a personal pronoun, so if an agent is required it has to be introduced separately, for exampleϥϳΗόϛέ “dijupuk” taken. second passive onlyϥto the series ϲϠλϳ(dipunpendhet) ϭΙΩΣΎϣϠϛ΄οϭΗϳor ϥϪϳϠϋ ρέηThe ϭΔϧγ ϩΩϧϋϡϳϘϳ ϥΦϳηϟcorresponds ϩέϣ΄ϓ˯ΎϳϣϛϟϪϣϠόϳ Ϫϟ΄γϓ ϲϠλϳand ϭΙΩΣ ΎϣϠϛ΄οϭΗϳof ϥthe ϪϳϠϋfirst ρέηpassive. ϭΔϧγϩΩϧϋBy ϡϳϘϳlooking ϥΦϳηϟthe ϩέϣ΄ϓdata ˯Ύϳϣϛϟ(3i) ϪϣϠόϳ ϥ(3j), Ϫϟ΄γϓwe can dijupuk,ϥϳΗόϛέ dijupuki, dijupukake and Fasa’alahu‘anyu’allimahualͲkimiyĈ’ufa’amarahuasyͲsyaikhu‘anyuqţma‘indahu Fasa’alahu‘anyu’allimahualͲkimiyĈ’ufa’amarahuasyͲsyaikhu‘anyuqţma‘indahu conclude that the verb /yustachabbu/ in Arabic language had been translated into passive sanatan wa syaratha ‘alaihi an yatawadhͲdha’a kullamĈ achdatsa wa yushalliya voice insanatan Javanesewa language by‘alaihi the word ThekullamĈ verb /yukrahu/ in wa Arabic language syaratha an “disunatake”. yatawadhͲdha’a achdatsa yushalliya rak’ataini(3h) had been translated into the word “den mekruhake”. The passive voice in Javanese language rak’ataini(3h) had been translated from the Arabic verb using the pattern /yuf’ilu/ or /majhul/ verb. ϰϧϣϳϟΔΑΎΑγϟϥϣΉΩΗΑϳϥΏΣΗγϳϭ وϰϧϣϳϟ ΔΑΎΑγϟنأ ϥϣئدتبي ΉΩΗΑϳϥΏΣΗγϳ ϭ بحتسي ةبابسلا نم ىنميلا Wayustachabbu‘anyabtadi’uminasͲsabĈbatialͲyumna(3i) Wa yustachabbu ‘an yabtadi’u minas-sabābati al-yumna (3i) Wayustachabbu‘anyabtadi’uminasͲsabĈbatialͲyumna(3i) Landisunatake/opoyentongawiti/sopowong/sakingpenuduh/kangtengen Lan disunatake / opo yento ngawiti / sopo wong/ saking penuduh/ kang tengen Landisunatake/opoyentongawiti/sopowong/sakingpenuduh/kangtengen وϩΫϫ ہركي έϳΧ΄Ηريخأت ϩέϛϳϭ ہذه ϩΫϫέϳΧ΄Ηϩέϛϳϭ Wa yukrahu ta’khīru hādzihi (3j) Wayukrahuta’khţruhĈdzihi(3j) Wayukrahuta’khţruhĈdzihi(3j) Lan den mekruhake / opo ngakhirake iku Landenmekruhake/opongakhirakeiku Landenmekruhake/opongakhirakeiku IV. CONCLUSION After doing the analysis of the data, using the concept of grammatical equivalence in the Arabic Javanese translation, we can conclude that the structural strategies are obligatory to make the translation more natural. The second problem had been concluded that the diversity in Arabic Javanese translation can be found in the some aspects such as: (1) number, (2) gender, (3) person, (4) tense and aspect, and (5) voice. V. ACKNOWLEDGEMENT This research was supported by LPPM UNS. The Institution of Research and Servitude toward Society, under the Fundamental research grant (Hibah Penelitian Fundamental PNBP UNS the 2017). REFERENCES Aḥmad, Asrāri. 1981. Tarjamah Risālatul-Muʻāwanah. Kudus: Maktabah wa Mathbaʻah Manārah. Almanna, Ali. 2016. The Routledge Course in Translation annotation: Arabic-English-Arabic. London: Routledge. Anis, Muhammad Yunus. dan Kundharu Saddhono. 2016. Strategi Penerjemahan Arab-Jawa sebagai Sebuah Upaya dalam Menjaga Kearifan Bahasa Lokal (Indigenous Language): Studi Kasus dalam Penerjemahan Kitab Bidayatul Hidayah Karya Imam Al-Ghazali. 535
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