PROBLEMS IN TRANSLATING FROM ARABIC TO INDONESIAN: A STUDY OF THE TRANSLATION OF QURANIC IDIOMS INTO INDONESIAN

This article analyzes message switching, idiomatic expressions, characteristics of idioms, idiomatic forms, and Quranic idioms. The data source of this research is 28 idiomatic expressions in the Quran. The method used is content analysis using a lexical, grammatical, and Arabic stylistic approach. Idiomatic expression is a form of combination of words whose meaning is not the same as the meaning of each word that forms the combination. This article will analyze idiomatic patterns in the Quran whether the Quran tends to use verbal phrase idioms, nominal phrase idioms, prepositional idioms, clause idioms, sentence idioms, and idioms in Arabic translated to nonidioms in Indonesian. Equivalents for idioms in Arabic are sought from among the idioms in Indonesian whereas non-idioms in Arabic are translated as idioms in Indonesian. Quranic idioms mentioned in this article are idioms found in the Quran. In Arabic tasybih baligh (the eloquent analogy) is a very sophisticated language style, there is nothing more sophisticate than tasybih baligh. The conclusion of this article is that the translation or transfer of the meaning of sentences in the source language (SL) into the target language (TL) is much easier than transferring the meaning of surface structures which are sometimes complex, have multiple interpretations, and difficult to understand. Translations of the Quranic verses are more likely to use a faithful translation approach, namely a translation that is faithful to the linguistic form of the source


INTRODUCTION
The rapid development of science in the era of information technology, requires increasing translation activities in linguistics, literature, engineering, medicine, sociology, and in other fields. This fact shows that translation takes an active and real part in overcoming the difficulties that arise in inter-community and international contacts, because the need for translation is directly related to the need to communicate using language.
According to Nida (1974: 13), translation is the act of transferring or re-expressing a message in the source language (hereafter abbreviated as SL) into the target language (hereafter abbreviated as TL). Thus according to Nida, the essence of translation is the message, not the formalistic form. In translating a text, a translator must understand not only the construction of the linguistic elements but also the cultural background in which the text is produced. These two things, linguistic and cultural constructions, will determine the quality of translation in the target language. In everyday life we sometimes find sentences containimg an idiom expression such as which is translated into Indonesian 'Bangsa itu bingung ketika mendengar jatuhnya Presiden yang mereka cintai' or in English 'The people were confused when they heard about the fall their beloved president.' This sentence would be incorrect when it is translated into 'Bangsa itu berdiri dan duduk ketika mendengar jatuhnya Presiden yang mereka cintai' ('The people stood up and sat down when they heard about the fall of their beloved president'), because the translation does not represent the message in the world of the ‫َم‬ ‫ْد‬ ‫ِن‬ ‫ع‬ ‫ْبُ‬ ‫َّع‬ ‫الش‬ ‫ِكَ‬ ‫ل‬ َ ‫ذ‬ َ ‫د‬ َ ‫َع‬ ‫ق‬ َ ‫و‬ Thus it is clear that when translating, a translator does not only face problems in both the source and the target languages (in terms of structure, semantics, vocabulary, etc.), but also problems concerning the cultural background of the SL that is not found in the TL. Examples of this are words like ‫قبلة‬ and ‫كعبة‬ 'Qibla and Ka`bah' in Arabic, which have no equivalent in Indonesian.
By setting aside more precise and thorough divisions, we can group translations into three broad groups. The first is translation that emphasizes formal correspondence. This kind of translation mainly adapts the overall message of the SL or the message contained in its original form, maintaining as far as possible the grammar, sentence structure, clauses and the use of words consistently within the limits of the TL (Wonderly, 1968: 8). This kind of translation can only be applied in languages that belong to the same language family, because besides having similarities in vocabulary and grammar, the cultural background of the two languages is not much different.
The second is translation in which the structure of the language is not bound by the source text. The purpose is to express the essence of the idea or meaning contained in the original text. This type of translation may be considered the easiest to understand, since it contains the translator's own interpretation (Moeliono: 1973: 3). Such translations often change proper names, concrete objects, or places where a story takes place in accordance with the traditional customs and conventions found in the world of the target language. Therefore, the latter translation can be classified as an adaptation.
The third is translation that emphasizes dynamic equivalence, meaning, and cultural equivalence between the SL and the TL (Nida, 1974: 24). This kind of translation is the opposite of the first type of translation, because it is not based on word-for-word translation. It also avoids the practice of directly transferring SL words or phrases into corresponding Indonesian words or phrases in different contexts. This third group may actually be considered the best translation, as it prioritizes meaning without having to completely sacrifice form, as in the following text: ‫؟‬ ‫الكتاب‬ ‫لك‬ ‫أستعير‬ ‫أن‬ ‫الممكن‬ ‫من‬ ‫هل‬ ‫؟‬ The sentence above is translated to Indonesian in word-to word translation technique 'Apakah dari bisa hendak saya pinjamkan buku untuk Anda', and in English 'Is it possible can I borrow a book for you?' The frase ‫الممكن‬ ‫من‬ is translated into Indonesian 'dari bisa', and in English 'from possible' If we translate this using dynamic equivalence, then ‫؟‬ ‫الكتاب‬ ‫لك‬ ‫أستعير‬ ‫أن‬ ‫الممكن‬ ‫من‬ ‫هل‬ should be translated into Indonesian 'Mau saya pinjamkan buku?' ('Want me to lend a book?') But if we translate it by keeping faithful to the form, the translation will read ‫الممكن‬ ‫من‬ 'bisa' ('can').
Judging from the preceding example, it can be said that a translation that prioritizes form, will result in an unnatural translation, which not only fails to meet the target but also results in misunderstanding. Translations that prioritize or emphasize dynamic equivalence, not only represent the closest equivalence, but also appear most natural, as they are adapted to the cultural context of the Target Language.
We know that every language in the world has a different vocabulary for every cultural concept. It is already accepted that cross-cultural communication is often hindered, not only because of the lack of proper equivalence, but also because the two languages are so different. Furthermore the concepts discussed in the SL, for example, often do not exist in the TL world. The purpose of translation is to find an equivalence between the SL and TL, while the aim of translation theory is to look for and formulate the nature and causes of equivalence ( Catford, 1974: 21). Of course problems arise, both in translation practice and in theory and we think it would not hurt if we reviewed them alternately. Nida's article "Science of Translation" published in Language (1969: 483) shows clearly that the practice of translation in principle is to find the closest equivalence of meaning.
Below is a discussion which will give a detailed explanation of how a message is transferred, semantic fields, idiomatic expressions , idiom characteristics, forms of idioms and Quranic idioms.

DISCUSSION
The purpose of this discussion is to make the relations between implicit elements become explicit. This is done by examining the surface structure of the language to the level of its kernel sentences, which is the basic structure of the language from which the surface structure originated. The conditions needed for a kernel sentence are: simple, complete, declarative, active and affirmative (Cook, 1969: 42). For example ‫أخي‬ ‫هو‬ ‫االبيض‬ ‫الثوب‬ ‫يلبس‬ ‫الذي‬ ‫الرجل‬ is translated into Indonesian 'Orang yang mengenakan kemeja putih itu saudara saya.' ('The person wearing the white shirt is my brother). This sentence actually has two clauses, namely a. ‫أخي‬ ‫هو‬ ‫الرجل‬ 'Orang ini saudara saya.' ('This person is my brother.) b. ‫االبيض‬ ‫الثوب‬ ‫يلبس‬ ‫الذي‬ ‫الرجل‬ 'orang yang mengenakan kemeja putih' ('the person wearing a white shirt') From the two clauses above, the sentence is formed as seen in its surface structure, namely: ‫أخي‬ ‫هو‬ ‫الرجل‬ ‫االبيض‬ ‫الثوب‬ ‫يلبس‬ ‫الذي‬ . For translators, this sentence is considered very important, because in general the languages of the world are closer to each other at the kernel sentence level rather than at the surface structure. In addition, transferring the meaning of the kernel sentences into the TL is much easier than transferring the meaning of surface structures which are sometimes complex, ambiguous and difficult to understand.

Message Transfer
The analyzed message is transferred from the SL to the TL by finding the most appropriate equivalent meaning that suits the cultural context of the TL and avoids attachment to form. This is the most important step, the most decisive and demanding step in translation as it requires accuracy, patience, and a critical attitude on the part of the translator. In translation, we must pay attention to the unit of meaning not only at the level of words or sentences, but also at the level of paragraphs, and even the whole discourse., Nida and Taber (1969: 14) put forward three points regarding this matter, i.e. : a. The meaning of a word must be reviewed in its context or should have contextual consistency ‫السياق(‬ ‫علي‬ ‫الترجمة‬ ‫)التزام‬ and not based on word-for-word concordance ( ‫كلمة‬ ‫الي‬ ‫كلمة‬ ‫من‬ ‫)الترجمة‬ b. Dynamic equivalence ( ‫ا‬ ‫الدينامية‬ ‫لترجمة‬ ) must take precedence over form (formal correspondence / ‫الترجمة‬ ‫)الرسمية‬ c. Forms that are often used should take precedence over forms that are traditionally more valuable but not much known.
In fact, as is the case with the first step in the practice of translation (analysis), in this second step translation often faces linguistic problems (related to structure, vocabulary, words, etc.) which require semantic adjustment.
In terms of the semantic adjustments in the stage of transferring the message from the SL to the TL, we are confronted with the fact that it involves the cultural domain of the two languages. Semantic adjustment is therefore very important and is an absolute condition that must be implemented in the transfer phase. It is also closely related to the customs of the people of the SL and the TL, their respective worlds and cultures.
It can be said that in the transfer stage, a translator actually has not yet poured out or transferred the message from the SL to the TL as such, meaning that the message is still in the process of settling in his/her mind. However, as soon as he/she starts writing down the results of translation, that step can already be considered to be in the harmonizing stage.
In addition to the four main elements above, another element that is deemed necessary and should be present in the harmonization stage is the element of style. This is even more important if the translation involves a literary work. A translator must master the stylistics of the language (in Arabic balaghah / rhetoric) well, because this plays a very important role in creating an impression. The task of the translator is not only to rearrange the contents of the discourse that is translated in the transfer phase, but also the impression found within it. However, the stylistics in the TL should be retained so as not to sacrifice the contents contained in the SL. In any case, the contents should not be changed. They must remain as they are in the original manuscript. Based on the discussion presented above, it can be said that there are several factors involved in the practice of translation: a. Five main elements namely reduction, supplementation, inversion, equivalence and style. These five elements are considered natural in translation and are necessary to produce a translation of good quality.
b. Whether they realize or not, translators will always bring their own prejudices and interpretations into their work, and thus a translation can sometimes become even better than the original. c. A translation can be considered good and successful when it is able to restate completely the contents and impressions of the original work. d. A translation should be easy to read and enjoyable. On the other hand, when we consider the purpose of the theory of translation, then the problem of finding and formulating the nature and causes of equivalence usually involves two aspects, namely lexical and grammatical. In this case the author will only limit the problems that arise to the lexical equivalence that revolves around the referential meaning. Referential meaning is the meaning contained in the form of the language, while the connotative meaning is the meaning that triggers a particular reaction in the communicators (i.e. the writer and reader), caused by certain conditions such as their world view.
The close connection between formal and contextual meaning can be seen from the following examples: The phrase 'meja hijau' means 'green table' But when we are confronted with the phrase 'Ia diseret ke meja hijau tadi pagi', then the meaning of 'green table' is there is no longer the original meaning, but it has another meaning related to a court of justice. Similarly, the phrase 'lampu merah' means a 'red light' mounted on a crossroads or intersection that serves as a signal for every vehicle to stop. But in the sentence 'Si hidung belang itu sering terlihat mondar-mandir di daerah lampu merah' 'The playboy was often seen walking the streets of the red light' so the meaning conveyed by the phrase in this sentence is not a 'red light' but rather a 'prostitution area' that people often refer to as the 'red light' area. Thus we can say that the formal meaning depends more on the meaning that a word derives through its relation with other words in the same language, in the language system. Whereas the contextual meaning is the meaning that a word gains through its relation to the context of the situation in which it is used, in the same language International Review of Humanities Studies www.irhs.ui.ac.id, e-ISSN: 2477-6866, p-ISSN: 2527-9416 Vol. 5, No.2, July 2020, pp. 777-795

Idiomatic Expressions
According to Dewi (2020: 81) idioms refer to a combination of words which cannot be understood if translated literally. They also usually deviate from general grammatical rules. Thus it can be said that idioms refer to concepts that are difficult to find in any other language (Shiwan: 2017, http://academiworld.org/ translation-problems-2). Examples such as (a) Idiomatic expressions (a) refer to a combination of words with prepositions. For example ُ ‫م‬ ْ ‫و‬ ُ ‫ق‬ َ ‫ي‬ in Indonesian means 'berdiri' ('standing'). When this word is combined with the preposition ‫ـ‬ ِ ‫ب‬ which means does not mean 'berdiri di atas' ('to stand above), but it means 'berdasarkan' ('to be based on').
Definition (b) refers to a combination of words with other words such as the word َ ‫َام‬ ‫ق‬ which means to stand, when it is joined with the word َ ‫د‬ َ ‫َع‬ ‫ق‬ which means 'duduk' ('to sit') becoming َ ‫د‬ َ ‫َع‬ ‫ق‬ َ ‫و‬ َ ‫َام‬ ‫ق‬ it does not mean to mean 'bangkit dan duduk' ('standing and sitting'), but it means to be 'bingung' ('confused, restless, sad and upset') In this article, an example of its use in a sentences is provided for each idiom, for example: Pegawai melaksanakan tugas berat itu sendirian' ('The employee carries out the heavy task alone'); ‫على‬ ‫يقوم‬ 'berdasarkan' ('based on'): ‫والشورى‬ ‫والمساواة‬ ‫العدالة‬ ‫مبادئ‬ ‫على‬ ‫اإلسالم‬ ‫في‬ ‫الحكم‬ ‫يقوم‬ 'dalam Islam hukum berdasarkan prinsip keadilan, persamaan, dan musyawarah' ('In Islamic law based on the principles of justice, equality, and deliberation') 'bangsa itu bingung ketika mendengar jatuhnya presiden yang mereka cintai itu' ('The nation was confused when they heard about the fall of the president they loved'); ُ ‫ه‬ َ ‫اب‬ َ ‫ع‬ ُ ‫ل‬ َ ‫ال‬ َ ‫س‬ َ ‫أ‬ 'menggiurkan' ('tempting'): ‫الحال‬ ‫أسال‬ ‫عرضا‬ ‫الشركة‬ ‫مدير‬ ‫قدم‬ ‫في‬ ‫العقد‬ ‫فوقع‬ ‫الشخص‬ ‫لعاب‬ 'Direktur perusahaan memberikan tawaran yang menggiurkan orang itu, sehingga dia menandatangani kontrak saat itu juga.' ('The director of the company made an offer which tempted that person, so she signed the contract immediately.') The purpose of presenting examples of usage is none other than for the users of these idiomatic words to know the meanings of the idioms when they are used in a sentence, and thus they will be able to make new sentences using these idioms. This is what underlies our consideration of choosing idiomatic words to be discussed here. This is in line with Chenfang's opinion (2000: 2) that idiomatic words can help the user to speak and write in a foreign language and translate the foreign language into Indonesian. In this way the user can become proficient in the foreign language and use it efficiently. In general, idioms are language constructs with frozen or fixed structures, have meanings that are often different from their constituent words, and apply to a particular area. This can be understood more clearly in the example of the following idiom, ‫القرى‬ ‫أم‬ /ummu al-qura:/. This idiomatic phrase means 'Mecca'. This idiom is formed from a combination of two nouns ‫أم‬ /ummu/ whose lexical meaning is 'mother' and ‫القرى‬ /al-qura:/ which is in the plural form of ‫القرية‬ /alqaryah/ which means 'village or small town'. The lexical meaning ‫القرى‬ ‫أم‬ /ummu al-qura/ is 'the mother of villages or the center of all villages', almost similar to 'the capital city'. Thus we can understand why Mecca is referred to as ‫القرى‬ ‫أم‬ /ummu al-qura:)/, because since long ago, for centuries until now, Mecca has been a very crowded city used as a place for people to perform the haj pilgrimage. With all its activities and fame, Mecca is identical to the capital. The term ‫القرى‬ ‫أم‬ /ummu al-qura/ has remained attached to the city of Mecca until now, even though Mecca is not the capital of Saudi Arabia.
The Arabic proverb ‫بالنوى‬ ‫وأرجم‬ ‫الﺗمر‬ ‫يﺄكل‬ /ya`kulu al-tamra wa urjamu bi al-nawa:/ means 'He ate the dates, but I got the pits thrown at me' (Rathomy, 1982: 25). This proverb is not known in Indonesia, but we have an equivalent, which is the proverb 'Ia yang makan nangka, aku yang kena getahnya' ('He is the one who ate the jack fruit, but I am the one who got covered with the sticky sap'). Both of these proverbs have the same meaning, that is someone gets into a bad situation because of the deeds of someone else.
As Long and Summers (thn) put it, grammatically idiomatic structures are usually always fixed. Whereas Wood in his book A Definition of Idioms argues that idioms are complex expressions that are non-productive in form. ‫أحدا‬ ‫الباب‬ ‫على‬ ‫وجدنا‬ /wajadna: 'ala: al-babi `ahadan/ which means 'We see someone near the door.' Here, the idiom expression is ‫على‬ + ‫وجد‬ meaning 'see', but if we translate using word to word technique ‫وجد‬ meaning 'find' and ‫على‬ 'on'.

a. Verbal Phrase Idioms
Muh. Ali al-Khuli, an Arabic linguist, called verbal phrase idioms iba:rah fi 'liyyah (1982: 300). Idioms with this construction are most numerous when compared to other idiomatic forms, such as ‫ﺇليها‬ ‫لﺗسكنوا‬ ‫أزواﺠا‬ ‫أنﻔسكم‬ ‫من‬ ‫لكم‬ ‫خلﻖ‬ ‫أن‬ …./`an khalaqa lakum min anfusikum azwa:jan litaskunu: ilaiha:) which means '… He created for you wives of your own kind, so that you are inclined to them and feel at ease with them. ' In the context of the above verse, the verb ‫ﺗسكنون‬ /taskunu:na/ is in the form of an imperfect verb with the dependent pronoun (dhami:r muttaşil), the second person is plural masculine ‫أنﺗم‬ (antum). Then it changes to ‫ﺗسكنو‬ ‫ا‬ /taskunu:/ because previously there was a particle ‫ﻞ‬ /li/ which changed the mode ‫ﺗسكنون‬ The above verse is a nominal idiomatic phrase. The noun ‫دائرة‬ /da:`iratu/ has the basic meaning 'lingkaran' ('a circle'), while ‫السوء‬ /al-sau`/ means 'kerusakan, api' ('damage', fire'). In the context of the verse above, the combination of the two words has the meaning of 'azab' ('punishment'). Here we see that a change in the syntactic classification has occurred. The idiomatic phrase ‫دائرة‬ ‫ا‬ ‫لسوﺀ‬ (da:`iratu al-sau) is more accurately called an annexation phrase ‫اضافة‬ (idha:fat) which is translated into Indonesian using one word 'azab' ('punishment').
The The phrase ‫بــ‬ ‫أحاﻂ‬ /aha:ţa bi/ has an idiomatic meaning. The perfective verb ‫أحاﻂ‬ /aha:ţa/ has the lexical meaning in Indonesian 'mengelilingi, mengepung' ('to surround, to besiege'). The particle ‫ﺐ‬ /bi/ is ‫ﺠر‬ ‫حرف‬ /harfu jar/ which has no meaning when standing alone. The phrase ‫بــ‬ ‫أحاﻂ‬ /aha:ţa bi/ in Arabic (as the SL) is translated in Indonesian (as the TL) into 'mengetahui' ('knowing'). In the context of the above verse, the subject is God, so the predicate of knowing is coupled with the special characteristic of God which is Almighty.

h. Arabic Idioms matched with Idioms in the Indonesia Language
The Quranic verse ‫الخياط‬ ‫سم‬ ‫في‬ ‫الﺠمل‬ ‫يلج‬ ‫حتى‬ ‫الﺠنة‬ ‫يدخلون‬ ‫ال‬ ‫/.…و‬wa la yadkhulu:na al-jannata hatta: yalija al-jamalu fi: sammi al-khiya:ţi/ is translated into Indonesian ''…Dan tidak pula mereka masuk surga sampai unta masuk ke lubang jarum.' ('… And they too will not enter heaven until a camel goes into the eye of a needle) (QS al-A'raf: 40). The clause ‫الخياط‬ ‫سم‬ ‫في‬ ‫الﺠمل‬ ‫يلج‬ ‫حﺗى‬ /hatta: yalija al-jamalu fi: sammi al-khiya:ţi/ which is translated into Indonesian 'sampai unta masuk ke lubang jarum' ) has an idiomatic meaning. Although this phrase is translated literally, it still contains an idiomatic meaning, that is 'sampai unta masuk ke lubang jarum' ('until the camel goes into the eye of a needle'). The meaning of this expression is something that is impossible. This idiomatic translation is done without using any cultural transformation, considering that this is a text taken from the Quran. The phrase 'until the camel goes into the eye of a needle' is similar to the Indonesian proverb ibarat mencari jarum dalam tumpukan jerami. 'like looking for a needle in a haystack.'

i. Non Idioms in Arabic Translated as Idioms in Indonesian
The translation of non-idioms into idioms may appear in the translations of literary texts, newspaper articles, magazines, or scientific books. The translation of verses of the Quran usually uses the first and second translation methods, which have been explained above. Quranic verses that contain idiomatic phrases, idiomatic clauses, or idiomatic sentences can be translated idiomatically as well, as explained in the second translation method. Another way is to translate verses that contain idiomatic meanings by using words that are clear and straight forward; whereas verses that are already straightforward and clear will not be translated into idiomatic language. So far, the author has not found Quranic verses of that are already straightforward and clear translated into idiomatic language. Apart from that, the corpus of non-idiomatic verses of the Quran is not the object of the author's analysis.

Idioms in the Quran
The Quran consists of 30 parts, 114 chapters and 6666 verses. The first of which is of course the alif chapter. From the data collected, the author only managed to find 28 idioms from ‫المعﺠم‬ ‫العربي‬ ‫السياقي‬ as follows.
Does the Quran tend to use verbal phrase idioms, nominal phrase idioms, prepositional idioms, clause idioms, sentence idioms, idioms in Arabic translated to non-idioms in Indonesian, idioms in Arabic translated into equivalent idioms in Indonesian, or non-idioms in Arabic translated as idioms in Indonesian?
Verbal Phrase sesungguhnya Allah Maha Mengetahui segala sesuatu (at-Talâq: 12)/ surely Allah is All-Knowing (at-Talâq: 12)    The writer succeeded in classifying the twenty eight idioms above as follows: (1) Verbal idioms : 25 (2) Nominal phrase idioms : 2 (3) prepositional idioms : 1 (4) idiom clause : ---(5) sentence idioms : ---(6) Arabic idioms translated as non Indonesian idioms : --- In general, idioms are language constructs which are frozen or fixed, have meanings that are often different from their constituent words, and apply to a particular area. This can be understood more clearly in an example of an idiom. ‫القرئ‬ ‫أم‬ /ummual-qura/. This idiomatic phrase means Mecca. This idiom is formed from a combination of two nouns ‫أم‬ /ummu/ whose lexical meaning is mother and ‫القرئ‬ /al-qura:/ which is the plural form of ‫القرية‬ /al-qaryah/ which means 'village or small town.' The Quranic idioms are idioms contained in the Quran. If there is one subject and its predicate is a personification like in the example ‫أذن‬ ‫'هو‬he is ears' then in the field of balaghah (Arabic stylistics) it is called tasybih balig. In Arabic tasybih balig is a very sophisticated language style; nothing is more sophisticated than this. Translation of these verses is more likely to be a faithful translation (Newmark: 1981) in other words, a faithful translation of the linguistic forms of the source language.