Foreignization Strategy in The Quranic Translation by MoRA: Study of Surah Al - Baqarah

This study aimed to find out in-depth about the application of foreignization strategies in translating the Quran into Indonesian. The application of foreignization strategies in terms of meaning accuracy in the source language (SL) and target language (TL) as well as its suitability with the cultural context. The research method used is content analysis adapted from Krippendorff (1980). Based on an analysis of the foreignization strategy implemented by the Quran Translation Team of the Ministry of Religious Affairs (MoRA) of the Republic of Indonesia, it was found that 94 words and phrases were foreignized in the translation of Surah Al - Baqarah . Judging from the aspect of the accuracy of meaning, equivalence, and its use in Indonesian, the vocabulary is still accurate in meaning, as intended by the SL text and its users. However, some absorption vocabularies experience a shift in meaning, broad, narrow, general, and specific, as well as those containing good and bad values. Two factors influence the translator in implementing the foreignization strategy in the translation of the Quran, namely (a) the condition of the Quranic text, which is difficult to translate into Indonesian, and (b) the translator’s belief that foreign vocabulary retention (foreignization) can give the nuances of the authenticity of Arabic culture (Quran).


Introduction
The translation of the Quran into Indonesian is an effort of the Indonesian people to bring the Muslim community closer to understanding the contents of the Quran. The translation of the Quran into Indonesian is strongly suspected to have started from the efforts of the scholars who pioneered Islamic da'wah in the Nusantara, by explaining the meaning (Shihab, 1994;Siddiek, 2017) of the verses of the Quran into Malay or regional languages in the Nusantara. Unfortunately, their efforts are not recorded in scientific papers (Azra, 2004). The translation of the Quran into Indonesian Lukman Hakim Saifuddin, launched a perfected edition of the translation of the Quran. The launching ceremony took place at the Bayt Al-Quran Hall and the Istiqlal Mosque Museum, TMII, Jakarta. Unfortunately, the print edition of the 2019 Quran translation has only been published in a limited way. So, it cannot be accessed by the public. However, the digital edition in computer and android-based applications was published in early 2020 (Copyright © 2022 -All Rights Reserved-LPMQ) and can be accessed by the public through the page: https://Quran.kemenag.go.id. According to Abdurrahman Mas'ud, head of the Indonesian MoRA's Education and Training Agency, revisions and improvements to the translation of the Quran have been carried out since 2016-2019 covering aspects of language, word choice, consistency, and substance by involving Quran experts, interpretation, Arabic, and Indonesian. The Ministry of Religion's 2016-2019 Quran Translation Study and Completion Team was chaired by Muchlis M Hanafi (2011) who is the Head of LPMQ (Lajnah Pentashihan Mushaf Al-Quran). This team consists of 14 experts in the fields of Ulum Al-Quran, Tafsir, Arabic, and Indonesian who hold meetings every month to study, review, discuss, and formulate the meaning of each word from the Quran so that the present 2019 Completion Edition Translation.
Although the translation of Al-Qur'an by the MoRA of the Republic of Indonesia is entering a new phase, researchers still see many gaps that deserve to be investigated, the researchers assessed that the results of the translation of the Quran into the Indonesian version of the MoRA of the Republic of Indonesia were very worthy of research, both the 2002 version and the latest 2019 version because there were quite a lot of scopes that had not been worked out and studied in depth. For example, efforts to defend Arabic vocabulary in Indonesian translations, such as salat, zakat, hajj, patience, gratitude, faith, sincerity, tawakal, prayer, angels, jinn, and devils. This effort was certainly made consciously by Lajnah Pentashihan Mushaf Al-Quran who is responsible for the translation of the Quran. On the other hand, there is little scientific study of the vocabulary in terms of equivalence, shift in form, translation techniques (Ali et al, 2012), strategies or methods, issues of accuracy of meaning, the scope of meaning, deviation of meaning, to cultural suitability of the SL text with the TL (Al Azzam et al, 2015).
Efforts to maintain the translation of the language raise a unique and interesting problem to be studied (Balla & Siddiek, 2017). In the translation science discourse, this effort is included in the foreignization discourse or translation ideology which is oriented towards SL (Tabrizi & Mahmud, 2013). Shuttleworth and Cowie define foreignization: "foreignization means a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original" (Siregar et al, 2015). Foreignizing by Venuti (1995: 20) is described as "an ethnodeviant pressure on those values to register the linguistic and cultural difference of the foreign text, sending reader abroad" (Al Azab, 2012;Venuti, 2017). It means, if we relate to the type of translation according to Newmark's V-Diagram, the method used tends to be word-toword translation, literal translation, faithful translation, and semantic translation (Newmark, 1987;Abdelaal, 2015;Abdelaal & Rashid, 2016). Look at the following picture.
Diagram 1. V Newmark Method 1988 If it is related to the subject matter, researchers can also reveal, for example, whether foreignization efforts in the translation of the 2002 and 2019 versions of the MoRA of the Republic of Indonesia Quran, especially Surah Al-Baqarah, have been able to present an accurate meaning, or have caused a shift in meaning. Then, what is the impact of implementing this strategy in the translation of the Quran?

Method
This study uses a qualitative approach with the method of content analysis. A qualitative approach is a research method used to examine the condition of a scientific object, in which the researcher acts as a key instrument, while the techniques and data collection are carried out by triangulation (combination) (Sugiyono, 2019).
The use of the content analysis method is based on facts, namely: (a) data sources in the form of documents, (b) problems analyzed to describe communication content, and (c) research objectives to describe communication content and make inferences. The inference is the act or process of deriving logical conclusions from premises that are known or assumed to be true. Because the object of this research is related to messages in the media, the researcher identifies the message and the media that delivers the message (Creswell and Creswell, 2017).
There are two primary data in this study, (1) the entire text of the verse of the QS. Al-Baqarah, (2) the entire text of the translation of the QS. Al-Baqarah was published by the MoRA of the Republic of Indonesia in 2002 and 2019. The two primary data is an "indivisible unit" or like "two sides of a coin" that must complement each other. This is because it is impossible to examine the translated text in the TL without paying attention to the original text in the SL.
The research procedure was adapted from the content analysis model according to Krippendorff (1980) with the following steps (Krippendorff, 2018).
Reading the Quran in its entirety (raw observation) starting from the first verse to the last verse.
1. Determine the unit (unitization), which separates the data into parts that can be analyzed. 2. Determine the data to be analyzed (sampling). 3. Make notes (recording) of the data that has been set for analysis. 4. Data reduction (concurrent with unitization) by selecting and sorting relevant and irrelevant data for analysis. 5. Make inferences to the data that has been identified. In making this inference, the researcher uses an analytical construct, which is an attempt to operationalize analytical knowledge about the interdependence between data and context. 6. Perform data analysis to find a draft conclusion. 7. Validate.
In gaining valid analysis results or findings, from the data collection process to the data analysis stage, data validation techniques were used which were adapted from Lincoln and Guba (1985), namely: (a) persistent observation or reading and reviewing consistently, carefully, and comprehensively on data sources, (b) utilizing sources other than the analyzed data (triangulation), (c) discussing with colleagues and or other parties who are considered experts (peer debriefing) in the field of translation of Arabic into Indonesian, (d) re-checking existing data and records (referential adequacy check).
The calque technique found in the Al-Baqarah translation is found in the words "berdoa, beriman, berkurban, bertakwa, dan bertasbih". The use of the prefix "ber" in these words is a form of calque which aims to form verbs in Indonesian. Meanwhile, 89 other words or phrases use borrowing techniques. The researcher presents two examples of the translation techniques as follows.
In QS. Al-Baqarah: 82, there are two vocabularies translated with the calque technique, namely "iman", "amal", and there is one word translated with the borrowing technique, namely "saleh." Basically, the three vocabularies have been absorbed in Indonesian and are often used in translation (Kemdikbud, 2016). Even if the translation of these words does not use the calque technique, it is still possible to translate the three vocabularies into Indonesian. The word "iman" actually means belief accompanied by action. Likewise, the word "amal" can be translated "perbuatan". In addition, the word "saleh" can also be interpreted with "kebaikan".
In the 2019 Indonesian MoRA's Translation of the Quran, there are a few additions. The translation team uses translation methods that are faithful to the SL. The words that can be translated literally, will be translated literally. However, if it is not possible, the translation is carried out through interpretation (tafsir). Namely by providing additional notes, either in the form of footnotes or explanations in brackets (LPMQ, 2019).
After looking at table 1 above, the researcher found that foreign vocabularies that were foreignized in the translation of Surah Al-Baqarah can be classified into 3 (three) parts, namely the field of worship, muamalah (Abdul Munib, 2018), and general. This classification is based on the use of vocabulary in general, so it may change according to the context in which it is used in particular. About the foreignization strategy of the MoRA's Quran translation in Surah Al-Baqarah, researchers need to review three aspects: (1) the equivalence accuracy of meanings (Al- Ali & Al-Zoubi, 2009) between foreign (Arabic) vocabularies that are maintained in the Indonesian translation of the Quran with the intention of its use in the Indonesian language, (2) the factors that influence the translator in using the foreignization strategy in translating the Quran, (3) the impact of the implementation of the foreignization strategy on the readers of the Indonesian translation of the Quran. In this regard, the researcher will discuss these three aspects.

Meaning Equivalence Accuracy In Foreignized Vocabulary Equivalence Foreign Vocabulary in the Field of Worship
After examining and comparing the foreign (Arabic) vocabulary lists in the field of worship from the translation of Surah Al-Baqarah, the researchers found foreign vocabularies whose meanings are under those understood and used in Indonesian, such as the words Allah, akhirat, and azab. However, there are also foreign vocabularies whose original meanings are different from their intended use in Indonesian. The foreign vocabulary is amal, ayat-ayat, batil, furqan, masy'arilharam, and syiar (religion).
The word "amal" means deed or work, but the general usage is "perbuatan baik" that bring rewards, besides that it is also interpreted as kindness to society or fellow human beings (Kemdikbud, 2016). In fact, the word "amal" referred to in the SL does not tend to kindliness or sadness. It is free. Furthermore, to show the meaning of goodness, the word "amal" is juxtaposed with the word "saleh" Saepudin et al, 2017). Here, the word "amal" seems to have changed the meaning of amelioration or refinement. This change in the meaning of amelioration occurs when a word has a meaning that has a better value and connotation than the previous meaning (Rahma, 2018).
The word "ayat" means to sign and proof, but its use is often specific to the verse of the Quran. The word "batil" in Arabic is closer to "kejahatan moral" but its usage is more likely to mean "kesalahan", "kerusakan" and "sia-sia." The words "furqan" and "masyarilharam" are difficult to understand and are rarely used in Indonesian. In the 2019 MoRA's translation of the Quran, such words were given special notes. The translation team gave information that it was the hill of Quzah in Muzdalifah. However, it has been agreed that Muzdalifah as a whole can be used as a mabīt place. The word "syi'ar" means worship/ritual, but it is explained (religion) so the meaning is not clear.

Equivalence Foreign Vocabulary in the Field of Muamalah
In the field of muamalah, there are appropriate foreign vocabularies, such as fakir, haid, hikmah, infak, rezeki, riba, sabar, sedekah, syukur, talak, tobat, and yatim. However, foreign vocabularies such as diyat, fidyah, hadyu, idah, mut'ah, nazar, qisas, quru', and sibgah are rarely used in Indonesian so that in general readers of the translation of the Quran guess what it means. In addition, these words are also very technical in the field of muamalah, such as the rules of Hajj, marriage, divorce, criminal, civil, and so on.
The phrase "Ahl al-Kitab or ahlulkitab" is thought to mean a person who controls the "Kitab", while "Kitab" can mean the Quran or other people's holy books. Furthermore, the word "fitnah" means a test or catastrophe. In Indonesian, the use of "fitnah" words referred to accusing people of doing evil deeds. As for "sibgah" is an allusion to the process of immersing a new belief. If a person converts to Islam, the person is like a cloth that is dyed in a beautiful new color so that after drying, he becomes a noble person (Ibnu Manzhur, 1988).

Equivalence Foreign Vocabulary in the Field of General
In the general field, some foreign (Arabic) vocabularies are difficult to understand such as Alif Lam Mim, Jalut, Maqam, Surah, Tagut, Talut, Wustha, Zalim, Kalimat-Kalimat, Raqim, Yakjuj and Makjuj. Alif lam mim maintained its foreignness because it became an icon of Quran literature. Maqam is difficult to understand but is foreignized as a typical term for the rituals of Hajj.
Likewise, the words surah, wustha, and tagut are foreignized as special terms in certain fields. Meanwhile, the foreignization of Jalut, Talut, Yakjuj and Makjuj is because they are certain names that cannot be replaced. Raqim and kalimat are foreignized and annotated. While the word "zalim" means cruel or barbaric, its use in Indonesian shifts to the meaning of evil in general (Kemdikbud, 2016).

Factors Affecting Foreignization
After analyzing the foreign (Arabic) vocabulary list that was foreignized from the translation of Surah Al-Baqarah, the researcher found that the application of the foreignization strategy with borrowing and calque techniques was influenced by the condition of the Quran text which has a variety of meanings that are difficult to interpret in Indonesian. However, the translator also seems to deliberately maintain the foreign vocabulary so that readers of the translated text of the Quran can review the meaning according to the original meaning, introduce terms commonly used in the SL so that intercultural learning can occur (Arfani, 2018).
Therefore, the researcher concludes that the implementation of this foreignization strategy is influenced by three conditions in the Quranic text as follows.
a) There are vocabularies in the Quranic text that are impossible to translate because they relate to absolute foreign names and terms, such as names of cities, characters, and so on. The vocabulary is Jalut, Talut, Tagut, Yakjuj and Makjuj.
These words can only be transliterated, namely, a translation strategy that maintains the SL words intact, both sound and written into the TL (Anshori, 2010). b) There are vocabularies in the Quranic text that are difficult to translate technical, so the translator chooses the strategy of borrowing and transcribing into Indonesian. The vocabulary includes Fakir, Haid, Riba, Talak, Yatim, Diyat, Fidyah, Hadyu, Idah, Mut'ah, Nazar, Qisas, Quru', and Sibgah. Some of these words have been officially adopted into Indonesian, except for the words Diyat, Quru (Pusat Bahasa, 2008). In translation techniques, the use of naturalized equivalents is called naturalized borrowing, for example from qisas to kisas in Indonesian (Anshori, 2010). c) There are vocabularies in the Quran text that can be translated into Indonesian well, but the translator deliberately maintains these foreign vocabularies to introduce culture and values (Edidarmo, 2014), or so that the readers of the Quran translation can enjoy and accept the foreignization. The vocabulary is like Alif Lam Mim, Maqam, Surah, Wustha, Zalim, Kalimat-kalimat, and Raqim. Against foreign (Arabic) vocabulary in the Quranic text that is difficult to translate and can be translated but maintains its foreignness, the researcher also found a marker from the translator, namely in the form of information in brackets ( ) or footnotes. The use of brackets ( ) and footnotes can be considered as additional techniques that aim to make it easier for readers (LPMQ, 2019).

The Impact of Foreignization on Indonesian Readers
In general, the foreignization strategy adopted by the Indonesian MoRA's Quran Translation Team was well received by readers of the Indonesian translation. This strategy is believed by the translator to be able to present the nuances of the original language and culture as well as the characteristics of Islamic values contained in the Quran so that it is useful for the TL readers. However, the acceptance of foreign languages and cultures becomes a problem when there is a foreignized vocabulary and then its use is not appropriate or distorted. This is one of the weaknesses of the foreignization strategy. In this strategy, the reader is sometimes less able to get an idea through the explanation given by the translator to the terms in the culture of the SL (Arfani, 2018).
After observing and analyzing the Surah Al-Baqarah Quran Translation text, the researchers found three things that became the impact of the implementation of the foreignization strategy, namely misunderstanding, the ambiguity of meaning, and deviation of meaning.

Misunderstanding
Misunderstanding can occur if the reader understands foreignized words and phrases in a literal translation without checking the meaning of contextual comparisons from other verses or explanations from Tafsir Quran. For example, when the word "jihad" is preserved in its authenticity (foreignized) in the translation of the Quran, then the reader does not compare it with other meanings or interpretations of the verses about "jihad", then he can fall into understanding the foreignization of "jihad" as limited to war or physical combat. The correct understanding is that "jihad" does not always lead to physical war, it is even more inclined to an inner struggle, but maybe carried out physically under certain conditions to uphold honor and piety (Hamza, 2018).

Deviation of Meaning
Deviation of meaning can occur when the reader does not carefully understand the context of foreignized vocabulary and phrases in the translation of the Quran. For example, the word "Tagut" can deviate from its meaning when the reader does not carefully understand the series of sentences, both before and after. Because, the word "Tagut" has several meanings, ordering people to do evil, it can also be interpreted as an idol (Masyhur, 2012). The phrase "Insya Allah" in the translation of Surah Al-Kahf verse 24 can also deviate from its meaning because in Indonesian it is often used as a commitment or promise not kept.

Conclusion
Based on the foreignization strategy implemented by the Quran Translation Team of the MoRA of the Republic of Indonesia, it was found that 94 words and phrases were foreignized in the translation of Surah Al-Baqarah. The conclusions of this study are as follows.
Foreignization of this translation is carried out on several words, phrases, and terms that are difficult to translate or find their equivalent in Indonesian in fields related to worship, muamalah, and general. Judging from the aspect of the accuracy of meaning and the compatibility of its use in Indonesian, the vocabulary still has an accurate meaning, as intended by the SL text and understood by TL users. However, because many absorptions have been used in Indonesian, there has been a shift in the meaning of this vocabulary and phrases, both broad, narrow, general, specific, as well as those containing good and bad values.
Two factors influence the translator to apply Arabic vocabulary foreignization in the translation of the QS Al-Baqarah, namely (a) the condition of the Quran text which has a variety of meanings that are difficult to interpret in Indonesian, (b) the translator's belief that the preservation of foreign (foreignized) vocabulary in the translation of the Quran can encourage readers to review the meaning of the foreignized vocabulary according to its original meaning. From these two factors, it is known that in the Quranic text there is vocabulary that is impossible to translate because it relates to absolute foreign names and terms, such as names of cities, figures, and so on, such as Jalut, Talut, Tagut, Yakjuj and Makjuj. There are vocabularies in the Quranic text that are technically difficult to translate, so translators choose borrowing and transcription strategies into Indonesian, such as Fakir, Menstruation, Riba, Talak, Yatim, Diyat, Fidyah, Hadyu, Idah, Mut'ah, Nazar, Qisas, Quru', dan Sibgah. There are also vocabularies in the Quran text that can be translated into Indonesian well but the translator deliberately maintains these foreign vocabularies to introduce culture, values, or so that the readers of the Quran translation can enjoy and accept its foreignization. The vocabulary is like Alif Lam Mim, Maqam, Surah, Wustha, Zalim, Kalimat-kalimat, dan Raqim. The impact of the foreignization of the translation of the QS Al-Baqarah on the TL text (Indonesia) is twofold. First, there is a misunderstanding in understanding foreignized words or phrases, such as the word "jihad" which is understood as war, but in general, it means serious effort. Second, the deviation of meaning when the reader does not carefully understand the context of foreignized vocabulary and phrases in the translation of the Quran. For example, the words fitnah, kalimat, and tagut, which can deviate mean when the reader does not carefully understand the series of sentences before and after it. Likewise, the phrase "Insya Allah", deviates from its meaning due to common usage in Indonesian as an agreement that is not kept.