Download GRAMMATICAL AND CULTURAL CULPABILITY OF KORAN

GRAMMATICAL AND CULTURAL CULPABILITY OF KORAN
TRANSLATION MINISTRY OF RELIGIOUS AFFAIRS (ALBAQARAH) IN WARFARE AND RELIGIOUS HARMONY VERSES
Abdul Muta'ali
(Universitas Indonesia, E-mail: [email protected])
ABSTRACT
Background of this research is numbers of religious radicalization in Indonesia which
is based on scriptural understanding factor. In a relatively long period, religious
understanding of Indonesian society is supervised by Koran Translation from
Ministry of Religious Affairs. There are several mistakes found in its translation.
Purpose of this research is to analyze error translation of Koran verses. Content
analysis theory is applied on this research with grammatical and cultural approach
against Ministry of Religious Affairs Translation and hadiths. Method used here is
qualitative. Collected data has been confirmed to certain parties such as Indonesian
Mujahidin Assembly led by Abu Bakar Ba’asyir, Islamic Defenders Front led by
Habib Rizieq, M Quraish Shihab, and groups of Koran interpretation experts at Centre
of Koran Publishing and Translation in Madina.
Result of this research is a hypothesis stated 90 fatal errors in translation of Koran
verses regarding infidels and polytheists. Theoretically, research implication
concluded that a numbers of fatal errors in Koran translation might be play role in
religious disharmony in Indonesia and more over impact to terrorism acts. In practice,
this research is help understanding of Indonesian Muslim communities especially
Ministry of Religious Affairs in order to evaluate the Koran translation.
Keywords: Grammatical Interpretation Culpability, Culture, Koran Translation,
Disharmony
INTRODUCTION
Background of this research caused by a number of terrorism acts and
religious radicalization which is based on scriptural understanding, especially warfare
verses. Actually, scripture like Koran and another kind revealed to guide its adherents
in reaching joyful and peaceful. However, because of the culpability of translation
sourced from lack of knowledge of Arabic language in depth, then it impacts to
various kinds of terrorism acts.
In one of National Agency for Combating Terrorism Seminar on 11th May
2011 at Al-Hikam Boarding School Depok, I was side by side with Ansyad Mbai as a
speaker, He said that Indonesian terrorism acts within 10 years are absolutely
alarming since it was built based on religious understanding spirit which is spread
among youth who “falls in love with religioun”. That is to say, this young generation
study religion instantly and less comprehensive.1 Usually this youth circle study the
religion through some books translation or religious sites contain certain lessons
without elaborating deep knowledge infrastrucure in understanding religious texts.
The majority if religious texts written in Arabic as Koran language. One thing to
emphasize on is before reading those literatires we must have strong ability of Arabic
to prevent culpability interpretation. Less of Arabic knowledge makes them read a
book indirectly from the original version.
Generally, Indonesian society especially youth study the Koran through the
translation version from Ministry of Religious Affairs and another translation
textbooks. Finally, their understanding is strongly influent by the translator. Here is a
very obvious example, in Koran Translation from Ministry of Religious Affairs, every
single verse stated Qaatil al-Musyrikiina is always translated as “kill the polytheists”.
Whenever the object is polytheist or infidel it must translated as “kill!”. Whereas
morphological derivative pattern of qaatil derived from qaatala- yuqaatilu, which has
meaning as “war with each other”. In Arabic, this verb segmented as verb pattern III
1
Ansyad Mbai, NII Movement; Cause and Its Solution, Paper conveyed at National Seminar,
Al-Hikam Boardong School Depok, 11 May 2011
which has resiprocal meaning. Kill and war are much different. Kill has individual
meaning, tribal, and primitive while war with each other is more egalitarian since it is
in state command region. There are war mechanism, who must be fought, and who
has right to give war instruction. Therefore, kill is one way command while war has
two ways communication meaning which has authorized instructor and officer.
In a relatively long period, Indonesian society religious thoughts is guided by
Koran and its translation from Ministry of Religious Affairs. In fact, there are a
number of errors translation on that literature, especially several verses about
polytheits (people who believe there is another God beside Allah SWT), who may be
killed whenever they found. If we ignore this culpability, there will be domino effect
of violence terror which can blame certain religion. Questions on this research
formulated to these two things: How far culpability interpretation happened in Koran
verses translated by Ministry of Religous Affairs of the Republic of Indonesia impact
to warfare verses and religious harmony and what is the concept of religious text
translation?
These are wrong interpretation verses, it estimated as a motive that spread
violence and terrorism. Here are the verses, word (1) qaatala-yuqaatilu. This word
repeats 166 times in Koran and wrongly interpret 90 times. It influents many kinds of
terrorism acts based on religion. Research about culpability of Koran Translation is
actually not the first one. Muhammad Thalib, author of Koran Harfiyyah Translation
Correction Ministry of Religious Affairs that published by Mujahidin Assembly on
2012.2 On that book, Muhammad Thalib mentioned 17 verses from 3229 wrong
interpretation verses. Different from Muhammad Thalib, focus on this research is
Koran verses which are estimated as wrong interpretation verses for certain group,
then created religion radicalization and terrorism. Muhammad Thalib explanation
related to several things and still has bias interpretation. Besides, this research is
identifying a number of hadiths that interpreted wrongy and cause violences.
2
Muhammad Thalib, Koran Translation Correction Ministry of Religious Affairs; Aqidah
Review, Sharia, Muamala, Iqtishadia (Yogyakarta: An-Nabawy Institution, 2011), printedII,
page. 34-132.
Translation theory is used on this research. The basic of this analysis is text.
Therefore, discourse analysis like Halliday and Hassan in Cohesion in Engish, Emily
Apter in Translation with No Original; Scandals of Textual Reproduction are also
used in order to analyze the text. Halliday and Hasan claimed that text is any passage,
verbal or non verbal, as long as created one idea. The interesting part is the
differentiation between text and non text based on public opinion. In their view, text
is a structural sentences showed relations between them while non text is sentences
without unity. 3 Then, Halliday and Hassan added some clues about text. First of all,
text has tecsture since language is absolutely showed totality of its meaning.
Secondly, text has relation marked by cohessive elements. Last but not least, meaning
rwlation within text can be found semantically. In text translatuion, text often
separated as two big groups, general text and specia text.4 Koran is clearly special
text, the meaning and purpose on it are also special. Therefore, it needs special
understanding also. Usual culpability interpretation created special wrong
understanding which has dangerous effects. Small example of hadith translation
'Buniyal Islamu 'ala saifin', translated as “Islam stands with sword.5 Actually, the
translation must be “upon sword”. In Arabian culture, when sword is placed above
our head, means peaceful. Therefore, the correct translation of 'Buniyal Islamu 'ala
saifin' is Islam stand upon peaceful.
Purpose of this research is to analyze translation culpability in Koran
Translation published by Ministry of Relifious Affairs of the Republic of Indonesia.
From temporer hypothesa, without subsracting academia capacity of scholars who
translated this version of Koran translation, there are some grammatical and cultural
culpability interpretation on it. This research is also written because of researcher
background as a linguist. Researcher already hold Doctoral Degree (Ph.D) on 2007
with the dissertation title 'Perubahan Semantik Kosakata Serapan Bahasa Indonesia
dari Al-Qur'an “Semantical Change in Indonesian Loanwords in Koran” (translation,
3
Halliday and Hasan, Cohesian in English (London: Longman, 1976), page. 29.
4
Rahayu Hidayat, Synthetic Text; in Education and Functional First Stage Translator
Training, Ministry of the State Secretariat of the Republic of Indonesia, Jakarta, 2012. page.
21
5
Shahih Bukhari Translation (Surabaya: Pustaka Al-Kautsar, 1995), printed 3, page. 201
the original one is Arabic version) from University of the Holy Quran and Islamic
Sciences, Khartoum, Sudan. Except, researcher is also sworn translator (Arab to
Indonesia and vice versa) DKI Jakarta Governor Letter of Decision No 1995/2011.
The main researcher is also get certification of translator qualification exam from
International Language Institution, Faculty of Humanities, Universitas Indonesia No
025/LBI/FIBUI/UKP/VIII/10. Besides, the main researcher is a lecture at Linguistic
Department Arab Studies University of Indonesia who teach Arab to Indonesia
translation since 2008 until present.
Qualitative method is applied on this research with content analysis apporach.
However, analys kind used here is grammatical and cultural against Koran verses and
hadiths that estimates as the wrong interpretation one. Prime reference of this research
is Koran Translation published by Ministry of Religious Affairs of the Republic of
Indonesia and Shahih Bukhari Hadith Translation contained 9750 hadith. Koran
Translation from Ministry of Religious Affairs has began to published since 1971
until present. In this translation, there is no update and language adjustment.
Procedural steps in this reseacrch are explained as follow. Firstly, collected and
inventoried the translation of Koran published by Ministry of Religious Affairs of the
Republic of Indonesia as well as hadith found in Shahih Bukhari Hadith. Here are
numbers of wrong interpretation verses, with the result that cause various kinds of
violence acts and terrorism. One of the example is word (1) qaatala-yuqaatilu. This
word has 166 times repetition, and interpreted wrongly 52 times.6 Then, there are
about 90 mistakes found in hadith translation. Secondly, after inventoried Koran and
hadith translation estimated as a cause of terrorism acts, research analys directly the
verses with grammatical and cultural approach. Thirdly, for confirming culpability
interpretation and result analysis, researcher also interviewed some resource person
like Habib Rizieq, Chairman of Islam Defenders Front, Abu Bakar Ba’asyir,
Chairman in Solo and M Quraish Shihab.
Ministry of Religious Affairs of the Republic of Indonesia, Koran and the
Translation (Madinah: Mujamma' Malik Fahd li Thiba'atil Mushhaf al-Syarif, 1997)
6
EXPLANATION
In this academic article, author gives an explanation related to culpability
grammatical and cutural of Koran Translation published by Ministry of Religious
affairs in Al-Baqarah surah.
Al-Baqarah consists of 286 verses talked about 3 things; three segmentation of
people in facing Koran, oneness and God Power, as well as God warning to Bani
Israel. There are (7) verses that has wrong interpretation grammatically and culturally,
such as verse 28, 41, 91, 120, 130, 132, 191. For simplifying reference citation, if
researcher wrote ATK, the meaning will be Koran Translation published by Ministry
of Religious Affairs of the Republic of Indonesia.
Verse 28
Text of this verse is: Kaifa takfuruuna billah wa kuntum wa kuntum
fa ahyaakum, tsumma yumiitukum tsumma yuhyiikum tsumma
iaihi
amwaatan
turja’uun.
Religion Ministry translation: “Why do you infidel to Allah, whereas you were dead
and Allah gave you life then take your life”.7
Wrong interpretation occured in the translation of takfuruuna billah it translated as
“infidel”. In Arabic Linguistic word infidel is an isim fa’il or active participle.
Whereas takfuruuna billah is an imperfective or fi’il mudhari. In translation theory,
although translation means forwarding message process, it is better for translator to
use the same morpholigical form as long as they can use it with the same message
content. Then, takfuruuna billah is more accurate translated as “you refuse the favors
of Allah”. Strong reason of word ‘ka-fa-ra’ translation as refuse is berse 85 AlBaqarah which stated ….”afatu’minuuna bi ba’dil kitaabi wa takfuruuna bi ba’dh.
Religion Ministry translation: “Do you believe in some scripture and do not in others
7
See Koran and Religion Ministry Translation then abbreviated as ATK, page 13.
scripture?”8 In this case the Koran translation is correct. Why verse 85 translated as
“refuse” but verse 28 translates as “infidel” whereas it in the same context. Actually,
this verse talked about proofs of Allah Power, not in a warfare context. The way of
this translation can persue society paradigm to the profanism.
Culturally, Arabs commonly use the word "takfuru" (you refuse or lie) or
"kafarta" (you lied) in the context of social science. For instance, "kafarta hubbi" (you
lied to my love). However, if the use of the word "ka-fa-ra" is translated literally in
Indonesian, the message is very much mistaken. Because the word 'Kafir' in
Indonesian is the opposite of the word 'muknin'. The case is different with paragraph
34 in the same letter that is translated right. The use of the word 'kafir' in this
paragraph is correct. "Illaa ibliisa abaa wastakbara wa minal kaana kaafiriin".
Translation of Ministry religion "unless the devil, he was reluctant and arrogant and
he belonged to the people who disbelieve"9
Verse 41
The text of this verse: wa aaminuu bimaa anzaltu mushaddiqal limaa ma'akum
walaa takuunuu awwala kaafirin bih. Translated version of religious ministry: "And
ye have faith in what I have sent down (the Qur'an) that justifies what you (Torah),
and do not be the first person who disbelieves him. .10
In this verse , the word ' kaafir ' is using morphological form isim fa'il or
perpetrator . so that at first glance it seems like a correct translation above religious
ministry , " the first infidel ". Mutawalli Sha'rawi in the context of his commentary11
8
See ATK, p. 24.
9
See ATK, p. 14
10
See ATK, p. 15.
11
Mutawallai Sya'rwi, Tafsir Sya'rawi, Beirut, P. 69.
on the verse of the Qur'an actually implicitly using the process and the stages of
disbelief categorization interaction or community groups to particular holy book the
Quran. The first stage , there are already people who are reading and believing but
they do not practice. In the ideology of Islamic monotheism or type is called fasiq .
The second stage, there are people who have read the Quran , but hesitated , called
hypocrites . The third stage , there are people who have already read but do not
believe, called Ahlul Kitab. But it is not an initial disclaim enmity with Muslims . The
fourth stage , the Qur'an is the physical form of text . When text is presented , there is
the attitude of some groups who do not want to read but still respect Islam , called
Ahlul Kitab . While there is a fifth stage of people that did not want to read the Qur'an
, but they refuse in Islam called kafir. In the context of this religious ministry
translation , it seems to occur immediately jump to the fifth stage and ignore the
stages one to four . Researchers propose a revised translation by taking the average of
the meaning from the context of the verse . This is the offer ' And do not you be the
first person to refuse to Al- Quran".
Verse 91
The text of this verse sounds : " wa idzaa qiila lahum aaminuu bimaa
anzalallahu qaalu nu'minu bimaa unzila ' Alaina wa yakfuruuna bimaa waraa'ah ".
Translation version of religious ministry , " When it is said to them , " believe in the
Qur'an Allah has revealed , "they say," we just believe in what was revealed to us and
they disbelieve in the Qur'an".12 Cultural and grammatical analysis of this verse same
as the analysis in the verse 41 of Surat al-Baqarah.
Verse 120
This verse of the text sounds, "wa lan tardha 'anka al-yahuudu walaa annashaara hattaa tattabi'a millatahum . Qul inna hudallaahi huwal hudaa . wala
inittaba'ta ahwaa ahum ba'dalladzii jaa'aka minal'ilmi maalaka minallaahi waliyyin
12
See ATK, p. 25-26.
walaa nashiir. That is the Indonesian version of the Ministry of religion "by the Jews
and Christians will not be pleased to you until you follow their religion . Say :
"Verily, Allah is the user manual (which is true) ". And if thou follow their desires
after the knowledge came unto you , that God is no longer the protector and helper for
you ".13
Errors of translation in this verse occurs in the translation of the sentence lan
tardha 'anka al - yahuudu walaa an-nashaara translated "the Jews and the
Christians will not be pleased". In this verse, the word laa and lan both translated
with "will not". Though the two different meanings . " Lan " means " will not "
(never) , while the "La " means " no " ( no ) . If translated one by one supposedly "
Jews will never be pleased " and "those Christians can not be happy ". Researchers
understand " lan " and " la " translates the same as " will not " because of the presence
of " wau " or connecting particles (and), so as to facilitate the readers likened
translation as "the Jews and the Christians will not be pleased". In Arabic semantic
grammar, this guide understanding of Indonesian Muslim society that Jews and
Christians alike. However, if we see these days a lot of human tragedy committed by
the Jews (Israel) which is contrary to human rights. If this is the case, the equation is
of course detrimental to translation as a Christian, especially in Indonesia. It does not
rule out the possibility of Muslim-Christian harmony disharmony as a Christian
Indonesia equated with Israel Jew. Researchers propose new translation is: "the Jews
different from Christians can, they want you to follow the teachings"
Verse 130
The text of this verse sounds : “wa man yarghabu ‘an millati ibraahiima illaa
man safiha nafsahu. Wa laqadish thafainaahu fid dunya, wa innahuu fil aakhirati
lamina as-shaalihiin” . Translation of the Indonesian Ministry of religion , " And no
13
Ibid, p. 32.
one hates the religion of Ibrahim except someone who reveals himself, and indeed we
have chosen him in this world and in the hereafter he actually includes those pious. 14
Translation mistakes in this paragraph contained in the translation of the word
'safiha nafsah ' which is translated into 'make a fool of himself '. In the dictionary Al Mu`jam Al-Qasith, the word ' sa - fi - ha ' means not productive or useless.
15
In
Arabic there are several levels of the meaning of words that has a field 'dumb' , the
lowest so-called 'safiih', then 'baliid', and the highest level of dumb commonly
referred to as 'jaahil'.
16
'Saafih' is commonly interpreted to be useless. 'Baliid' is
usually translated with lazy thinking, and 'ignorant' is translated by fools. thus the
translation version of the Indonesian Ministry of religion has occurred immediately
leap to interpret 'safih' using the third level . Of course this will make the leap
significance justified stigma that people who do not necessarily believe in the doctrine
of monotheism soon would be stamped. Though faith is a belief is a long process that
takes a long time anyway . Someone should read first, consult with religious leaders
in the faith and instill a confidence. So if we directly refer to someone who does not
believe in the doctrine or ideology that we believe to be a fool , even though we both
are looking for
Verse 132
The text of this verse reads: “wa wash-shaa bihaa ibraahiimu banii’hi wa
ya’quubu yaa baniyya innallahu wash-thafaa lakumuddiina falaa tamuutunnna illaa
wa antum muslimuun.” Meaning religion versions of the Ministry of the Republic of
Indonesia: "And Abraham had willed it to the child's speech her, as did Jacob. (He
said): "O my sons! Indeed, Allah has chosen this religion for you, so do not die except
in Islam embraced ". 17
14
Ibid, p. 34.
15
Pusat Bahasa Arab Cairo, Al-Mu'jam Al-Wasith (Cairo: Dar El-Arab, 1972), p. 458.
16
Ahmad Khalil Farahidi, Mu'jam Al-'Ain (Beirut: Dar El-Fikri, 2000), volume 7, p,
139.
17
See Ibid, p. 34.
The context speaks of Abraham's monotheism religion that becomes the parent
of all divine religions, yet in the context of the definition of religion that we know
today as Jews, Christians, and Islam. Understanding this paragraph must be integrated
with an understanding of the previous paragraph, namely verse 131 the same letter,
which reads : " Idz Qaala lahuu rabbuhuu aslim , qaala aslamtu lirabbil ' aalamiin".
Defined in the Qur'an Translations Ministry religion : "When his Lord said to him :
"Obey and comply!" Ibrahim replied : "I have surrendered to the Lord of hosts ".
Because of this, researchers see translation "so do not die except embracing Islam
"the last piece of verse 132 occurred leap to think that is not consistent. Why are
pieces of verse 132 "muslimuun" is defined to " embrace Islam " (Muslim) verse 131
pieces while the " aslim " and " aslamtu " means " submission"?, Even though both
are derived from the same root and the same discourse context as well . This is similar
to the translation of verse 64 of Ali Imran letter , " fa quulusy haduu bi annaa
muslimuun" , which is translated to "bear witness, that we are the ones who have
surrendered (to Allah)". The part of the sentence, "annaa muslimuun", not translated
to: " we are Muslims ".
Translation pattern of thinking "so do not die except in embracing Islam" like
this, in fact contrary to the Qur'an itself is verse 256 of Surat al-Baqarah, which reads:
"Laa ikraaha fiddiin" (meaning: "there is no compulsion to enter the religious
Islam").18 In the part of verse 132 translation, the inconsistencies al-Baqarah are also
seen if we compare it with the translation of the same verse 136 letters that read : “..
Laa nufarriqu baina ahadin minhum wa nahnu lahuu muslimuun” , which is translated
into ... " we make no distinction between any of them and we submit to Him " . At
verse 132 " Muslimun" means "embrace Islam", while at verse 136 "Muslimun"
means " our subject ". Perhaps violence in the name of religion that occurred lately, is
allegedly inspired by the translation of surah Al - Baqarah verse 132 of this.
Errors of interpretation also worse was found in the Holy Qur'an : Tafsiriyyah
Translation issued by MMI. Verses 131-132 of this surah Al -Baqarah translated by
MMI with "O Quraysh, remember when God of Abraham said to him: "O Ibrahim ,
you are immediately converted to Islam without any hesitation . " He said," I
18
See ATK, p. 63.
embraced Islam sincerely for Allah , the Supreme Organize and Master of the
Universe " ( Surah Al - Baqarah : 131 ) . Ibrahim and Ya'qub were instructing his sons
. Ibrahim said : "O my sons dear, truly God had chosen Islam as your religion .
Therefore you do not ever die, unless you die as Muslims."
Verse 191
The text of this verse sounds: “waqtuluuhum haitsu tsaqiftumuuhum wa
akhrijuuhum min haitsu akhrajuukum wal fitnatu asyaddu minal qatli, walaa
tuqaatiluuhum ‘indal masjidil haraami hattaa yuqaatiluukum fiih. Fa inqaataluukum
faqtuluuhum. Kadzaalika jazaa’ul kaafiriin”. Translation Ministry version of religion:
"And kill them wherever you find them, and drive them from their place drove you
(Mecca); and slander has a greater danger than assassination, and do not fight them in
the Mosque of Haram, except if they fight you in that place. If they fight you (in
it), then kill them. Such is the reward of disbelievers ".19
Errors of translation in this verse occurs in part of verse "waqtuluuhum haitsu
tsaqiftumuuhum", which is translated into "And slay them wherever you find them".
More specifically there is an error in the interpretation of part of the verse
'tsaqiftumuuhum' which is defined as "where you find them". Explicit understanding
of this verse is very wild and dangerous. Just look at "And slay them wherever you
find them". Anyone who encountered during the non-Muslim identity, it should be
killed.
In Arabic grammar, the word 'tsaqiftumuuhum', derived from the root word 'tsaqa-fa'. In some classical dictionaries like Mu'jam Al-'Ain20 and Lisan Al-Arab21,
interpreted by attacking and making slanderous. Thus, there appears to be missing
from the translation meaning 'tsaqiftumuuhum' contained in the Qur'an translation of
religion Ministry of the Republic of Indonesia. Supposedly the meaning that must be
performed "And kill them wherever you find them and make slanderous attack".
19
See ATK, p. 46
20
Ahmad Khalil Al-Farahidi, Mu'jam Al-'Ain, hal. 120
21
See Munjid, p. 319.
CONCLUSION
The conclusion of the discussion of grammatical errors and cultural
interpretations of the Qur'an Translations of Religious Representatives in surah AlBaqarah verse 7 is found wrong in translation, namely paragraphs 28, 41, 91, 120,
130, 132, and 191. Errors of translation that occurs in the Qur'an Translations of the
Republic of Indonesia Ministry of religion because it only took a partial translation of
one of the meanings contained in words. In the Qur'an contains elements of all words
polysemy. Examples of the findings and analysis in this study in verse 191 of Surat
al-Baqarah. The text of this verse sounds:
“waqtuluuhum haitsu tsaqiftumuuhum wa akhrijuuhum min haitsu akhrajuukum wal
fitnatu asyaddu minal qatli, walaa tuqaatiluuhum
‘indal masjidil haraami hattaa
yuqaatiluukum fiih. Fa inqaataluukum faqtuluuhum. Kadzaalika jazaa’ul kaafiriin”.
Translated version of the Indonesian Ministry of religion: "And kill them wherever
you find them, and drive them from where they drove you out (of Mecca), and slander
the greater the danger of assassination, and do not fight them in the Mosque
forbidden, except if they fight you in that place. If they fight you (in it), makal kill
them. Such is the reward for the people - the unbelievers ".22
Errors of translation in this verse occurs in part of verse "waqtuluuhum haitsu
tsaqiftumuuhum", which is translated into "And slay them wherever you find them".
More specifically there is an error in the interpretation of part of the verse
'tsaqiftumuuhum' which is defined as "where you find them". Explicit understanding
of this verse is very wild and dangerous. Just look at "And slay them wherever you
find them". Anyone who encountered during the non-Muslim identity, it should be
killed.
22
See ATK, p. 46
In Arabic grammar, the word 'tsaqiftumuuhum', derived from the root word
'tsa-qa-fa'. In some classical dictionaries like Mu'jam Al-'Ain23 and Lisan Al-Arab24,
interpreted by attacking and making slanderous. Thus, there appears to be missing
from the translation meaning 'tsaqiftumuuhum' contained in the Qur'an translation of
religion Ministry of the Republic of Indonesia. Supposedly the meaning that must be
performed "And kill them wherever you find them and make slanderous attack" Our
research is being carried out, it is remarkable research. Because the object is the holy
book. Many interesting experiences we have encountered at every verse; rhetoric is so
beautiful and so friendly meaning construction. Until we conclude that a man is too
limited for interpretation of the verses of his Lord. Thus, we found many errors in
translation.
23
Ahmad Khalil Al-Farahidi, Mu'jam Al-'Ain, volume 9, p. 78
24
See Munjid, p. 319.
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