Abstract
The system of pronoun in Indonesian language and Arabic is diverse. This becomes the main consideration of the emergence of the current study. This comparative-descriptive-qualitative study aims at comparing the Indonesian translation of Quran with its Arabic version to differentiate pronouns of both languages in relation to gender (male, female, neutral), grammatical categories of number (singular, plural, dual), and tenses (past, present, and future). Al-Qur’an which is written in Arabic is then compared to the Indonesian translation of it. Moreover, the objects of the research are personal pronouns and the data are all linguistic units consisting of personal pronouns in the Indonesian translation of Quran compared to its Arabic version. The data were collected through content analysis. Then, the comparative and distributional methods were employed to analyze the data. The findings show that in terms of gender, personal pronoun has different translation in the two languages. Indonesian does not distinguish the personal pronoun that refers to male or female, while Arabic does. In terms of quantity, Indonesian first person pronoun kami ‘we’ is commonly used for plural. However in the translated verses, kami ‘we’ refers to both singular and plural. Furthermore, in terms of tenses, Indonesian and Arabic utilize different systems. Indonesian does not distinguish the pronoun in terms of past, present, or future act, while Arabic adjusts the grammatical conformity between the verb and the subject or between the adverb and the subject in relation to number, person, and gender to express an element of tense.
Highlights
The difference of the system of pronoun in Indonesian and Arabic language becomes this present research’s deliberation
The study on personal pronoun in Arabic focus on personal inflection related to the number of people and gender and in Arabic is conducted by Nur (2010: 78)
Moralities described in the Quran to prevent disintegration (Markhamah, 2002); gender in the translation of the Quran (Markhamah, 2003a, 2003b); Language Ethics in Islam: Sociolinguistics Study (Sabardila et al, 2003; 2004), development of the concept of speech participants in religious text (Markhamah, 2007; 2008; 2009a); politeness in the translation of the Quran (Markhamah and Sabardila, 2009), Conformity of the Function, Category, and Role in the translation of the Quran (Markhamah and Atiqa Sabardila, 2010a); Passive voice in the clauses found in the translation of the Quran (Markhamah and Atiqa Sabardila, 2010b); Developing Teaching and Learning Materials on Syntax based on the Quran (Markhamah, 2011; 2012; 2013)
Summary
The difference of the system of pronoun in Indonesian and Arabic language becomes this present research’s deliberation. Luth berkata: hai kaumku inilah putrid-putri (negeri)ku mereka lebih suci bagimu In this verse, the translation is adjusted into putri-putri with feminine plural pronoun hunna (mereka perempuan) ‘they (woman)’. Dan tatkala ia sampai di sumber air negeri Madyan ia menjumpai di sana sekumpulan orang yang sedang meminumkan ternaknya dan dibelakang orang banyak itu dua orang wanita yang sedang menghambat ternaknya musa berkata: apakah maksudmu dengan berbuat begitu kedua wanita itu menjawab kami tidak dapat meminumkan ternak kami sebelum pengembala-pengembala itu memulangkan ternaknya, sedang bapak kami adalah orang tua yang telah lanjut umurnya. Dan tatkala ia sampai di sumber air negeri madyan ia menjumpai di sana sekumpulan orang yang sedang meminumkan ternaknya dan dibelakang orang banyak itu dua orang wanita yang sedang menghambat ternaknya musa berkata: apakah maksud kalian berdua dengan berbuat begitu kedua wanita itu menjawab kami tidak dapat meminumkan ternak kami sebelum pengembal pengembala itu memulangkan ternaknya, sedang bapak kami adalah orang tua yang telah lanjut umurnya. The second one uses first-person dual pronoun and plural pronoun, kami ‘we’, bapak kami ‘our father’
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