Abstract
This article attempts to investigate the influence of ideology concept in Quran translations in Indonesia. The extent to which the ideology can influence the translators’ style and choice of words that will shape the receivers’ worldviews. In the lead up to Indonesian independence, when young Muslim intellectuals began to be moved to understand their religion well, so as not to be regarded as an underdeveloped religion, two translations appear: De Heilige Qoer-an by Maulana Muhamamad Ali and Tafsir Quran Karim by Mahmud Yunus. The two translations have similarities in the writing of a modern style. Both also attempt to translate the Quran in line with the development of science, and assume there is no dispute between revelation and creation, so the works are favored by Indonesian Muslim intellectuals. However, although they have the same concept of translation, many verses are translated differently, especially the verses about the miracles of the prophets and the privileges of Isa (as). The differences are noticeable; this is much related to the ideology background of the two translators. De Heilige Qoer-an brings Ahmadiyya ideology while Tafsir Quran Karim holds to the opinion of the prominentscholars, including the scholars of Indonesia.
Highlights
Mahmud Yunus (1981: iv) in the introduction of his book Tafsir Quran Karim, said: “In 1922, I started to translate al-Quran and it was published in three juz in Arab-Malay edition
Islamic scholar said that translating Quran is prohibited, but for me, the denial of my work to translate Quran does not make my spirit weaken.“From his statement, Mahmud Yunus clarified that even though the translation is constituted by the intention to help Muslims in understanding Quran, it could be understood that the work of translation did not get a support from some leading scholars in Indonesia
De Heilige Qoer-an was deeply influenced by the view of Ahmadiyya groups on both issues, while the Tafsir Quran Karim holds to the opinions of the majority clerics, especially influential clerics in the Islamic world and in Indonesia
Summary
Mahmud Yunus (1981: iv) in the introduction of his book Tafsir Quran Karim, said: “In 1922, I started to translate al-Quran and it was published in three juz in Arab-Malay edition. Besides the book Tafsir Quran Karim written by Mahmud Yunus, there is Quran translation in Dutch language, De Heilige Qoeran, translated by Soedewo from the original work The Holy Qur’an written by Maulana Muhammad Ali, an Indian writer, scholar, and leading figure of the Lahore Ahmadiyya Movement Both works were extensively read by Indonesian people and influenced their mindset in regarding Islam which is believed as the backward religion in the global thought, European critics. Mahmud Yunus divides the pages of his book into two parts, the text of the verses of the Quran is placed on the right side and the translation is on the left side with the Latin letter In certain verses, it includes additional explanation (tafsir) at the bottom of the page resembling a footnote.The same model is applied by Maulana Muhammad Ali in writing De Heilige Qoer-an. The reason of this translation, according to Muhammad Ali, “The real objective of our movement is the propagation of Islam, and in that work the propagation of the Holy Quran holds the foremost place” (Ahmad, Faruqi, and Aziz, 2004: 75)
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