Jurnal Bahasa Inggris

JPBII, Vol. 10 No.
1 Maret 2022 p-ISSN : 2615-2800 , e-ISSN : 2615-4404

DOI: 10.23887/jpbi.v10i1.852
MAKALAH
MEMBUAT ANALISA JURNAL BAHASA INGGRIS

Makalah Ini Disusun Untuk Memenuhi Tugas Mata kuliah Bahasa Inggris profesi
Dosen pengampu : Ners Romy Suwahyu. M. Kep
Disusun oleh
ANWAR MUSADAD 2131030029
ERVIANA KHAIRUNNISA 2131030054
MELI NURHIKMAH 2131030013
RODLIYATUL LAILA 2131030067
IRANIA CAHYANTI. 2131030009
FAKULTAS USHULUDDIN DAN STUDI AGAMA
PROGRAM STUDI ILMU AL-QUR’AN DAN TAFSIR
UNIVERSITAS ISLAM NEGRI RADEN INTAN LAMPUNG
2023/2024
Jurnal Pendidikan Bahasa Inggris Indonesia | 40

JPBII, Vol. 10 No. 1 Maret 2022 p-ISSN : 2615-2800 , e-ISSN : 2615-4404
DOI: 10.23887/jpbi.v10i1.852
Kesimpulan
Based on the findings and discussion as illustrated before, the researcher wants to
draw an inference that applying reading Al-Qur’an as a punishment for belated students in
EFL classroom is very well to be applied because a lot of perspectives of the students
illustrate a positive views regarding with the application of this kind of punishment. This
punishment is educative punishment because of able to motivate the students for not
coming late, train the students to be discipline, make the students are getting closer with
Al-Qur’an in their life and getting the rewards.
Based on the conclusion as stated before, the researcher suggests the teachers or
lecturers using this kind of punishment by reading Al-Qur’an to punish the students who
are coming late to the EFL classroom because it is an educative punishment which can
educate the students to be discipline and can be useful for their life in the world and
hereafter as well as the other researchers are suggested to evolve and find out the new
result of the research regarding with this term.
Translate
Berdasarkan temuan dan pembahasan seperti yang diilustrasikan sebelumnya, peneliti ingin
menarik kesimpulan bahwa penerapan membaca Al-Qur’an sebagai hukuman bagi siswa
yang terlambat di kelas EFL sangat baik untuk diterapkan karena banyak perspektif siswa
yang menggambarkan suatu pandangan positif tentang penerapan hukuman semacam ini.
Hukuman ini merupakan hukuman edukatif karena mampu memotivasi siswa untuk tidak
datang terlambat, melatih siswa untuk disiplin, membuat siswa semakin dekat dengan Al-
Qur’an dalam kehidupannya dan mendapatkan ganjaran.
Berdasarkan kesimpulan yang telah dikemukakan sebelumnya, peneliti menyarankan

kepada guru atau dosen untuk menggunakan hukuman seperti ini dengan membaca Al-
Qur’an untuk menghukum siswa yang datang terlambat ke kelas EFL karena merupakan
hukuman edukatif yang dapat mencerdaskan siswa. Agar disiplin dan dapat bermanfaat bagi
kehidupannya di dunia dan akhirat serta para peneliti lainnya disarankan untuk
mengembangkan dan mencari tahu hasil penelitian baru terkait dengan istilah ini.

DOI: 10.23887/jpbi.v10i1.852
READING AL-QUR’AN AS PUNISHMENT FOR BELATED

STUDENTS IN EFL CLASSROOM: THE STUDENTS’ PERSPECTIVE
VIEWS
A. Rahmat
123
Manajemen Informatika, STMIK Handayani Makasar, Makasar e-
mail: rarmatppsunm14@gmail.com
The objective of this research was to find out the students’ perspective toward reading
AlQuran as a punishment for belated students in EFL classroom. The researcher employed
descriptive qualitative research design to analyze the students’ perspective regarding with
reading Al-Qur’an as punishment for belated students in EFL classroom. The participant of
this research was the EFL students of Manajemen Informatika in academic year
2019/2020 at STMIK Handayani Makassar. The researcher chose 12 students as a sample
of this research randomly. The instrument of this research was self-report questionnaire.
The result showed that applying reading Al-Qur’an as a punishment for belated students in
EFL classroom is very well to be applied because a lot of perspectives of the students
illustrate a positive views regarding with the application of this kind of punishment. This
punishment is educative punishment because of able to motivate the students for not
coming late, train the students to be discipline, make the students are getting closer with
Al-Qur’an in their life and getting the rewards. Hopefully, this kind of punishment can be
applied by the teachers to educate the students for not coming late in the classroom.
Keywords: Belated Students; EFL; Perspective; Punishment; Reading Al-Qur’an
1. INTRODUCTION
Al-Qur’an is a book of guidance for Muslims to live their life in the world and hereafter
since more than 1400 years. It’s one of all miracles of Prophet Muhammad Salllahu Alaihi
Wasallam which is revealed by God (Allah Subehanahuwataala) to guide and manage the
Muslims’ life to the straight path for getting the happy life. The miracle of Al-Quran is more
prominent as it is revealed in seven different readings as it was repeated and recited by
Rasulullah Salllahu Alaihi Wasallam from Jibril Alaihissalam and was narrated by
generation to generation as was mentioned in the hadith of Rasulullah Salllahu Alaihi
Wasallam. Besides, Al-Quran is the references for Muslims to do all things in their life;
therefore AlQuran deserves to get a special attention by Muslims. It’s appropriate with a
research said that Al-Quran encompasses various aspects of human life such as faith, law
and morality. The teaching and learning process is not only limited to introducing the
values of kindness to children but teaching children to practice them in their daily life,
Julianti (2019). It means that Al-Qur’an is not just to be learned but also to be practiced for
instance choosing as a punishment for the students in order to become the positive habit in
the students’ life.
Based on the fact nowadays, the condition is worrying significantly because Al-
Qur’an is getting increasingly left by Muslims. It’s rarely recited by Muslims in the mosque
or wherever the place which is allowed to read it. Sometimes, Al-Qur’an is not involved in
their daily life activities such as in education. All the goals of education, whether it is
general or religious education always focus on the attitude of the students from the
spiritual, emotional and intellectual aspects. Recently, the process of education just pays
attention to the intellectual aspect dominantly and less pays attention to the emotional and

DOI: 10.23887/jpbi.v10i1.852
spiritual maturity which will produce smart people but less morality and tend to be worldly
oriented than hereafter oriented. Tuck & Wilson (1979) in his book Philosophy and
Practical Education, set out an argument purporting to show that punishment in schools is
logically necessary. He argued that schools are sites of social interaction, that social
interaction must be governed by rules, and that rules only exist if violations of them are
normally punished. It is also supported by Clutton-Brock & Parker (1995) that Punishment
is commonly used to regulate both human and animal behavior. Therefore, the researcher
attempts to involve Al-Qur’an in education especially in EFL (English as a Foreign
Language) learning and teaching process as a punishment for belated students coming to
the classroom. The aims are to approach and remind the students always reading Al-
Quran in their daily life. Moreover, to form a habit in order to always reading Al-Quran as
well as able to present or involve Al-Quran in the students’ activity.
Holth (2005) describes punishment as an action that can decrease the frequency of
unwanted action or behavior. Certainly in education context the gift of punishment should
be pay attention with the way to punish the students. Many ways to give an educative
punishment of the students but in this research the researcher constricted the way by
getting the students to read a holy Qur’an towards the students who are coming late to the
EFL classroom. Rahmawati & Hasanah (2021) state that belated behavior is a behavior
which is not suitable with the time or over from the certain time. By using this way of
punishment, not only giving a positive habit to the students but also educating the students
to behave properly in learning and teaching process. It’s appropriate with Jones & Skinner
(1939) outlines the benefits of punishment. The first is restricting unwanted behavior.
Punishment prevents unexpected behavior from being repeated. Secondly, there is an
educational reason to educate the students to behave properly. Third, punishment may
increase the motivation of students to have the expected behavior. Fourth, the control of
punishment can prevent undesirable behavior for students, to facilitate the learning
process.
Choosing and giving a punishment of the students should be using an appropriate
method and manner. Actually regarding with a punishment towards the students is not
always a negative connotation so that can suffer the students who make a mistake but it
can be a positive manner that can give a positive effect. A positive punishment in the
context of education has to concord with the school environment as a medium of learning
and teaching process. . It is suitable with LeFrançois (2012) states that there are two kinds
of punishment, positive and negative punishment. When it comes to positive punishment, it
is generally happened when a positive contingency is eliminated. "An example of this may
be a penalty. It is often referred to as elimination punishment. Furthermore, negative
punishment happens "when a negative contingency follows a behavior ". This is when they
think of the idea of punishment. It means that when giving the punishment is not enough to
hurt or making the students be cured of a habit. Based on the fact in learning process
generally, most of educators give the negative punishment for the students who are
coming late to the classroom such as forbid the students to join the classroom, clean the
toilet, stand in front of the classroom, and so forth. It’s a disservice for the students
because of losing time to follow the material in the learning process.
Many researchers have conducted some researches regarding with Al-Quran and
also punishment in the context of education. One of all researches about Al-Quran is
Alhamuddin et al. (2018) entitle Developing Al-Qur’an Instructional Model through 3A (Ajari
Aku Al-Qur’an or Please Teach Me Al-Qur’an) to Improve Students’ Ability in Reading Al-
Qur’an at Bandung Islamic University. The result of this research is the learning of Quran
by using the 3A media had a significant influence on developing students’ Quran reading
ability in groups C and D.
This research is talking about a model to develop students’ Qur’an reading ability which
has significant influence in learning Al-Qur’an.

DOI: 10.23887/jpbi.v10i1.852
Most of researches dealing with Al-Qur’an are talking about the model or method to
learn or improve the ability of reading Al-Qur’an. Besides, one of all researches about
punishment is Sidin (2021) entitle The Application of Reward and Punishment in Teaching
Adolescents. The result is rewards and punishment will also increase students' interest in a
particular subject. This will lead to a situation where rewards can motivate students to have
a good performance. In conclusion, this study indicates that rewards and punishment, if
implemented wisely, would bring a lot positive effects on students’ motivation and
performance. This research is joining the giving of rewards and punishment in learning
process. The author concluded that the applying of reward and punishment can bring a
positive effect on students’ motivation and performance if implemented wisely. This one
indirectly connected with this research because the author said that if implemented wisely,
a way to punish of this research is a positive punishment because of reading Al-Qur’an is
one of all positive activities as Muslims and an obligation to be learned and applied as a
habit in living.
The research is dealing with reading Al-Quran as a punishment for belated students
coming to classroom or joining two terms between Al-Quran and punishment in a research
is not found yet. The teachers have a high concern for saving learners from failing and quit
in education. In this case the teacher must design educational world as enjoyable as
possible without abuse and hard punishment in education. Therefore the researcher
interested in conducting the research because of the desire to involve a positive
punishment such as reading Al-Quran in EFL classroom where the habit of reading Al-
Quran as a Muslim should become a routine in life. Moreover, the researcher also wants to
try giving a new way to punish the students who are coming late to the classroom because
of seeing the fact of education generally either at school or university is still giving an
uneducated punishment to belated students as stated before such as physically
punishment (corporal punishment). Ahmad et al. (2013) states that Students who are
physically punished develop negative attitudes towards learning. Even such students when
develop into adult possess no empathy for others. In addition to give a punishment, that
way unintentionally can bring the students nearer to Al-Quran as guidance to the right path
in the world and hereafter. In this research, the researcher wants to know the perspective
of the students dealing with this kind of punishment in learning EFL. The researcher
formulates the research question as follow: How are the students’ perspective toward
reading Al-Quran as a punishment for belated students in EFL classroom?
2. RESEARCH METHOD
The researcher employed descriptive qualitative research design to describe the
phenomena so that able to answer the research question of this research explicitly. If the
researcher used this design, it means that the data will be performed by using words rather
than number. It’s appropriate with the statement from Sugiono (2010) He states that
qualitative research is a research that used to describe and analyze phenomena, event,
social, activity, attitude, belief, perception, and people thinking either in individual or in
group. The subject of this research was the EFL students of Manajemen Informatika in
academic year 2019/2020 at STMIK Handayani Makassar. The researcher chose 12
students as a sample of this research randomly.
The researcher applied self-report questionnaire to describe the answer of the
research questions. Self-reports are derived from participants’ free descriptions of their
own feeling and personalities. I may request a focus on certain trait domains, or be as
loose as possible with an instruction. The advantages of self-reports are efficient and
inexpensive. It requires only the cooperation of the target person; in contrast, the collection
of informant ratings, behavior assessment, or life data, Richard W. Robins, et al.
(2009).The researcher gathered the data by using self-report questionnaire. The
procedures of collecting the data are as follow:
a. The researcher distributed the self-report questionnaire paper to the participants.

DOI: 10.23887/jpbi.v10i1.852
b. The participant answered the essay question in the self-report questionnaire

honestly regarding with the main point of this research to gather as much as
possible data to describe the answer of the research questions.
c. The self-report questionnaires were translated in English and classified the
students’ views regarding with the research questions by the researcher.
3. FINDINGS AND DISCUSSION

This part is regarding with the result and discussion based on the instrument was
used by the researcher to gather the data from the participant. In the context of giving a
punishment for belated students by reading Al-Qur’an already conducted during one
semester in EFL classroom. The researcher always checked who the students are coming
late in the classroom every meeting. The researcher always applied reading Al-Qur’an for
belated students in the classroom during one semester at STMIK Handayani Makassar.
Therefore, the researcher interested to know the perspective of the students about their
method to punish the belated students in the classroom. The illustration of the students’
point of views below about the application of this punishment for belated students in the
classroom would be classified based on the main points of the research questions. The
data gathered from the self-report instrument dealing with the students’ perspective by
applying reading AlQur’an for belated students in EFL classroom are as follow:
Extract One
Question: How is your point of view about reading Al-Qur’an as a punishment for
belated students coming to the English classroom?
Answer: Setuju pak, selanjutnya tambah lagi pak bukan hanya yang terlambat tapi
sebelum pembelajaran dimulai harus baca Al-Qur’an karena melihat sekarang ini
kebanyakan kami dipertuhankan sama dunia internet atau social media. (Agree Sir,
next time add again Sir not only for belated students but also before learning is
started we have to read Al-Quran because by seeing the fact nowadays almost
we are enslaved with internet or social media.)
In the extract one the participant is agree with the method or way to punish the
belated students. Moreover the participant suggested reading Al-Qur’an before starting the
learning process because as a matter of fact right now, the participant feels that their
generations more pay attention with the media social or internet than Al-Qur’an.
Extract Two
Answer: Saya setuju, sebab selain memotivasi mahasiswa untuk tidak terlambat
datang, pemberian sanksi juga secara tidak langsung memberi pahala kepada
mahasiswa, karena bisa saja ada yang jarang membaca Al-Quran di rumah tapi karena
mendapat sanksi maka ia jadi membacanya lagi. (I agree, because besides
motivating the students for not coming late. The gift of punishment indirectly
gives a reward to the students because maybe, the students are rarely reading
Al-Qur’an at home but getting the punishment so they can read it again.)
In this extract, the participant is also agreeing by applying this method because it can
motivate the students for not coming late. Besides, the habit of the students who are rarely
reading Al-Qur’an at home change become a positive habit to familiarize reading Al-Qur’an
in daily life. Moreover, the participant said that by giving this punishment indirectly it can
give a reward to the punishers for their hereafter.

DOI: 10.23887/jpbi.v10i1.852
Extract Three
Answer: Tentu sangat bagus, selain mendapat pahala setelah membaca Al-Qur’an
saya juga sangat termotivasi untuk tidak datang terlambat. Bukan karena tidak mau
membaca Al-Qur’an tetapi lebih menghargai waktu atau bisa konsisten. (Certainly it’s
very good, besides getting the reward after reading Al-Qur’an. I also have a
motivation to not come late. It’s not because don’t want to read Al-Qur’an but
more appreciate the time or can be consistent).
In the extract three, the third participant said that this method is good to be applied
because the participant feels motivated to not come late in the classroom and this method
is useful for hereafter because getting the reward after reading it.
Extract Four
Answer: Sangat baik karena selain menambah ilmu untuk dunia kita juga dapat
menambah ilmu untuk akhirat dan menurut saya ini adalah sanksi yang sangat bagus
dibandingkan sanksi-sanksi yang pernah saya dapatkan sebelumnya. (Very good,
because besides adding the knowledge for our world, it can add also the
knowledge for hereafter and according to me this is very good punishment
compare with the punishments which ever I got before).
In this extract, the fourth participant has point of view that this method is very good way.
The participant said that besides adding the knowledge for their world by learning English,
this method also useful for getting the reward by reading Al-Qur’an as punishment for
belated students. The participant also said that during getting the punishment in life, this
kind of punishment is very good comparing with the other punishments.
Extract Five
Answer: Menurut saya sanksi ini sangat mendidik, tidak ada yang dirugikan baik dari
mahasiswa ataupun dosen bahkan mendapatkan pahala. (According to me this
punishment is very educative. No one is damaged either from students or
lecturer, Moreover getting the reward).
In the extract five, the participant said that this punishment is very educative. This
kind of punishment is not damaged the students or the lecturer. The students can follow
the learning process as maximal as possible and can get the reward by reading Al-Qur’an.
Extract Six
Answer: Menurut saya itu sangat baik selain untuk melatih kita untuk disiplin, yang
terlambatpun tidak terlalu dirugikan karena dengan membaca Al-Qur’an juga dapat
menambah pahala dan bernilai ibadah bagi yang membacanya. (According to me that
is very good, besides training us to be discipline, the late students are not
damaged because by reading Al-Qur’an also can add the rewards and valuable as
religious service for the reader).

DOI: 10.23887/jpbi.v10i1.852
In this extract, the participant said that it’s very good to train the students become
discipline. The participant also said that the belated students are not damaged because of
getting both of advantages such as training to be discipline and getting the reward by
reading Al-Qur’an.
Extract Seven
Answer: Sangat bermanfaat agar kita bisa datang lebih awal lagi sehingga kita dapat
mengikuti materi secara lengkap dan memahaminya. (It’s very useful in order to
come earlier so that we can follow and comprehend the material completely).
In the extract seven, the participant said that by applying this punishment, it can be
useful for the students to learn and comprehend the material completely because certainly
it motivates the students to come earlier in learning process.
Extract Eight
Answer: Pendapat saya sanksinya sangat baik dan bagus tapi saran saya lebih bagus
jika sanksinya di rumah. (My point of view the punishment is very good but my
suggestion is its better if the punishment is done at home).
In this extract, the eight participants said that this kind of punishment for belated
students is very well but the participant suggested that the punishment of reading Al-
Qur’an is better read at home not at the campus.
Extract Nine
Answer: Kalau secara pribadi itu aturan dari bapak sejak pertemuan pertama hingga
saat ini masalah pemberian sanksi membaca ayat suci Al-Quran tidak begitu berat bagi
saya karena itu adalah aturan. (Personally, the regulation from Sir since the first
meeting until now regarding with the gift of punishment by reading a holy Qur’an
is not too heavy for me because that is regulation).
In the extract nine, the participant expressed their feeling about this punishment that
reading Al-Qur’an for belated students is not too heavy to be followed by the students.
Extract Ten
Answer: Alhamdulillah, sangat setuju dengan sanksi yang diberikan walaupun
pelajaran bahasa Inggris yang akan dilaksanakan, namun saya tetap mengingat
tentang keesaan Tuhan sang pencipta dan merasa bersyukur atas nikmat dan karunia
yang telah diberikan. (Praise be to Allah, Very agree with the given punishment,
even though the lesson is English but I always remember on oneness of Allah for
comfort and reward which has given).

DOI: 10.23887/jpbi.v10i1.852
In this extract, the participant feels grateful for this punishment because it can remind
the students to Allah Subehanahu Wata’ala even though the lesson is English where
always oriented to the world not hereafter.
Extract Eleven
Answer: Sebenarnya saya agak dilema pak soal ini karena kalau tidak terlambat
takutnya dibilang menghindari membaca Al-Qur’an dan kalau terlambat dan diberikan
sanksi membaca Al-Quran takutnya dibilang tukang terlambat. Tapi kembali lagi
kepada makna dibaliknya yaitu jujur jarang sekali saya membaca Al-Qur’an, berkat
saya pernah terlambat saya kembali lagi memegang dan membacanya. Terima kasih
pak atas hukumannya. (Actually I’m rather in a dilemma about this sir, because if
don’t come late I‘m afraid if the people says avoid reading Al-Qur’an and if I come
late and get a punishment read a Qur’an, I’m afraid the people says I’m the
laggard. But return again to the purpose behind it is honestly very rare I read Al-
Qur’an because I ever come late, I return again holding and reading it. Thank you
Sir for the punishment! )
In the extract eleven, the participant honestly admitted rarely reading Al-Qur’an at
home but by applying this punishment, the participant could hold and read Al-Qur’an again
as well as thanked for the given punishment.
Extract twelfth
Answer: Saya tidak dapat memberikan pendapat yang pasti tentang hal ini, karena
saya sendiri belum pernah terlambat sehingga belum pernah merasakannya. Tapi bagi
saya itu hal bagus karena bisa mengingatkan tentang agama kita. (I cannot give an
exact point of view about this because my self is never coming late so that I
never feel it. But for me that’s good because it can remind us about our religion).
The discussion of this section is dealing with the students’ perspective towards
Reading Al-Qur’an as punishment for belated students in EFL classroom. Al-Qur’an as
punishment in EFL classroom isn’t found at the literature nowadays in education context
yet. Most of researcher had conducted relating with Al-Quran just referred to the method or
the way to learn Al-Qur’an itself. Based on the data collection through self-report
questionnaires after applying this method or way during one semester are as follow:
A lot of participants in this research are agreeing with the application of this
punishment for belated students in EFL classroom. The participants have many kinds of
point of views relating with reading Al-Qur’an as punishment such as the participant
suggests that the application of reading Al-Qur’an ought to be not only just for the
punishment of belated students but also at every beginning of EFL meeting in the
classroom. It can be understood that the Quran should be implemented in the daily lives of
Muslims, Junaedi (2013a). This participant feels that the social media has gnawed their
generation right now and the existence of this punishment will return them to their religion
nearer as a Muslim, it’s appropriate with the living Qur’an culture by Junaedi (2013) said
that living Quran is a new approach to ground the Quran. In general, this approach
emphasizes the function of the Quran as a guide, and mercy for humans and the universe;
the role of the Quran in various interests and contexts of human life. Therefore, some living
Quran programs organized by communities, religious groups and academics are bringing
the Quran closer to people's lives.

DOI: 10.23887/jpbi.v10i1.852
Living Quran is not just reading, praying, memorizing, and chanting in daily prayers,
but also how to revive the Quran. Making changes to the paradigm of understanding,
treating and functioning the Quran is the most important part of this program.
There are five participants say that this kind of punishment will give a reward for the
punisher because of reading Al-Qur’an and there are also two students admit that this kind
of punishment can motivate them for not coming late in the classroom. For Muslims, the
Quran has a variety of functions. This belief in the function of the Quran becomes the spirit,
the driving energy to always be close and practice the Quran in his daily life. One of all
functions by reading the Qur’an is getting the reward. It is in line with the suggestion from
Ardi (2014) that in learning process activity, the teachers give the punishment to their
students must be useful for the students itself, educative punishment because the given
punishment is a means of education. Therefore avoid giving torturing punishment such as
physically punishment. The reward is one of the goals; it is an external instrument that
motivates a person to do an act Kholis et al. (2019).
A participant of this research said that this punishment is educative because can train
the students become discipline, the students who never hold and read Al-Qur’an at home
become hold and read again. Jones & Skinner (1939) concludes that punishment, if
implemented wisely, would bring a lot positive effects on students’ motivation and
performance. A participant admits it sincerely and says thanks for the punishment; it
means this punishment is really educative because it can affect the positive attitude in
learning process either in the world or hereafter. It’s supported by the research from Hasan
& Rusydiana in Rahmawati & Hasanah (2021), the result of this research is the existence
of educative sanction can increase the students’ disciplinary, it’s proved by there is no
violation of the rule by the students every day and the awareness of the students more
increase than before. A lot of participants said that the way to punish the students is very
good but a participant gives a suggestion that it’s better to read at home not in the
classroom directly. Moreover, a participant supposed that the punishment by reading Al-
Qur’an is the best punishment that ever the participant got beforehand.

DOI: 10.23887/jpbi.v10i1.852
Kesimpulan
From a brief review of Dawood's translation of the Koran, what can we conclude?
First, discourse translation can be classified into the communicative translation model,
because its main goal is to make it easy for English speakers to understand the translation,
according to their socio-cultural background and their cultural mode of thought. Second, in
the discourse translation of the Koran , all linguistic tools are deployed under the umbrella
of discourse . That is, lexical, grammatical and textual adjustments in the translation
process are carried out in order to obtain the integrity of the meaning of the text in the Qur'an
as a discourse. Third, because it emphasizes more on the communicative aspect, Dawood's
translation of the Koran prioritizes the message aspect and does not highlight the beauty of
the language ( poetic beauty ). The result is prose that flows clearly, not poetry that sings
beautifully.
In a broader academic context, what lessons can we learn from Dawood? A non-
Muslim scientist, with thorough and in-depth mastery of Arabic and English, was able to
produce a very good, clear, and easy-to-read translation of the Qur'an solely because of
his faithfulness to safeguarding the meaning of the text. Scientific capacity and integrity
enable a scientist to penetrate the boundaries of culture, religion, and nationalism. At an
ideal level, science is a potential tool for conducting cross-cultural, cross-religious, and
cross-national dialogue. NJ Dawood, who is secular, has been able to achieve this ideal
level by applying his knowledge of translation and producing The Koran which is quite
monumental. By reflecting on Dawood and the Western scientific tradition, can we
scientists in Indonesia who live in a religious culture produce scientific works of similar
weight?
Translate
Dari tinjauan singkat terhadap terjemahan al-Qur an oleh Dawood, apa yang dapat
kita simpulkan? Pertama, terjemahan wacana dapat digolongkan ke dalam model
terjemahan komunikatif, karena tujuan utamanya adalah memberikan kemudahan kepada
penutur bahasa Inggris dalam memahami hasil terjemahan, sesuai dengan latar belakang
sosio-kultural serta modus pikir-budaya mereka. Kedua, dalam terjemahan wacana
terhadap al-Qur an, seluruh perangkat linguistik dikerahkan di bawah payung wacana .
Artinya, penyesuaian leksikal, gramatikal, dan tekstual dalam proses terjemahan dilakukan
demi mendapatkan keutuhan makna teks dalam al-Qur an sebagai sebuah wacana. Ketiga,
karena lebih menekankan aspek komunikatif, terjemahan Dawood terhadap al-Qur an lebih
mengutamakan aspek pesan (message) dan kurang menonjolkan keindahan bahasanya
(poetic beauty). Hasilnya adalah prosa yang mengalir jernih, bukan puisi yang melantun
indah.
Dalam konteks akademik yang lebih luas, pelajaran apa yang bisa kita dapatkan dari
Dawood? Seorang ilmuwan non-muslim, dengan penguasaan bahasa Arab dan Inggris
yang tuntas dan mendalam, ternyata mampu menghasilkan terjemahan al-Qur an yang
sangat baik, jernih, dan mudah dibaca semata-mata karena kesetiaannya menjaga
makna teks. Kapasitas dan integritas ilmiah memungkinkan seorang ilmuwan untuk
menembus batas-batas budaya, agama, maupun nasionalisme. Pada tataran ideal, ilmu
pengetahuan merupakan sarana potensial untuk melakukan dialog lintas-budaya, lintas-
agama, dan lintas-bangsa. N. J. Dawood, yang sekuler, telah mampu mencapai tataran
ideal itu dengan menerapkan ilmu terjemahan yang dikuasainya dan menghasilkan The
Koran yang cukup monumental. Dengan berkaca pada Dawood dan tradisi keilmuan Barat,

DOI: 10.23887/jpbi.v10i1.852
mampukah kita para ilmuwan di Indonesia yang hidup dalam kultur religius menghasilkan
karya ilmiah dengan bobot serupa?
QURAN IN ENGLISH:
LOOK AT THE NJ DAWOOD TRANSLATION OF DISCOURSE
Abstract: The Koran with Parallel Arabic Text by N. J. Dawood may well be
considered as a result of discourse translation. In discourse translation, every part of the
Qur an is regarded as constitutive of a discourse or semantic unit. This article investigates
the linguistic aspects of Dawood s discourse translation, focusing particularly on lexical,
grammatical, textual, and rhetorical adjustments. Results of the linguistic analysis indicate
that all these four types of linguistic adjustments are first and foremost motivated by the
major purpose of preserving the totality of discourse meaning. The resulting version of the
translation shows itself to be a well-versed English text with high readibility and orderly
rhetoric. Overall, Dawood, as an able translator, is best seen as a scholar who has
managed to go across cultural, religious, and national barriers.
Keywords: the Koran/Qur an, discourse translation, linguistic analysis, linguistic
adjusments.
1. PENDAHULUAN
The Holy Qur'an , which is a way of life for Muslims, was revealed to the Prophet
Muhammad in Arabic (al-Qur'an , 12: 2). Along with the spread of Islam to the five
continents, the Koran has been translated into various languages in various parts of the
world, including English. From the references that have been obtained by the author so far,
there are four versions of English translations, namely (1) The Meaning of the Glorious
Koran , Marmaduke Pickthall's translation, (2) The Holy Qur'an: Text, Translation, and
Commentaries , Abdullah's translation Yusuf Ali, (3) The Qur'an: First American Version ,
translation of Thomas B. Irving alias al-Hajj Ta lim Ali, and (4) The Koran with Parallel
Arabic Text , translation of NJ Dawood.
Of the four translations, the first and fourth books use the term the Koran , while the
second and third books use the term the Koran . Until the 1950s or 1960s, the use of the
word the Koran did not have any implications, because it was the word Koran that was
officially listed in the English dictionary (see, for example, Longman 1978: 612; Webster
1989: 666). . However, with the increase in scholarly dialogue between the West and the
East, a number of Western scholars are showing an increasing appreciation of Islam, and
are of the opinion that the term the Qur'an is more appropriate and closer to its original
Arabic pronunciation. For example, Karen Armstrong (1992), in her book Muhammad: A
Biography of the
Prophet , consistently uses the term the Koran , as his appreciation of Islam as a
divine religion. In short, at this point in English there are two competing terms, namely the
Koran and the Koran . The first term has a neutral connotation, while the second term has
the connotation of Islam or respect for Islam.
In terms of the author's beliefs, the first, second, and third works are the results of
translations by Muslim authors; while the fourth work is the result of a translation by a non-
Muslim author. Then the motivation for translation must be different. For Muslim writers,
translating the Koran into English is primarily driven by the mission of preaching, namely
introducing the contents of the Koran or Islam to the international community, because
English is an international language. On the other hand, for non-Muslim writers, translating
the Qur'an into English is mainly aimed at broadening the horizons of knowledge. If the
Vedas, Upanishads or Bagawad Gita have been translated into English, why not the Koran?
So translating texts from East to West is an intellectual activity to satisfy

DOI: 10.23887/jpbi.v10i1.852
their academic curiosity .The four translation works above went through a different
translation process.
The first, second, and third works are the result of sentence-by-sentence translation ;
while the fourth work is the result of a discourse translation. In the first process, the
translator departs from the sentence as a unit of meaning . Conversely, in the second
process, the translator departs from the text as a unit of meaning . In linguistics, the term
text is often equated with the term discourse , which is a linguistic unit which usually
consists of several sentences (Brown & Yule 1983: 5-6). For example, a letter in the Qur'an
, both long and short, can be seen as a text or a discourse. Because these two terms are
equivalent, a translation that departs from the text as a unit of meaning can be called a
discourse translation .
This article aims to examine the discourse translation by NJ Dawood of the Qur'an ,
by using linguistics (language science) as a tool of analysis. Due to space limitations, the
discussion in this article only occasionally compares Dawood's translation with Pickthall's.
Apart from the difference in the method of translation (Pickthall did the sentence translation
while Dawood did the discourse translation), the two translators also used different language
styles. Pickthall intends to maintain the beauty of the language of the Qur'an and chooses a
style of language with a classical nuance. Instead, Dawood wanted to produce a
communicative translation; so he chose a contemporary style of language as much as
possible to maintain the style of the language of the Koran .
2. LINGUISTIC ANALYSIS OF THE KORAN , NJ TRANSLATION DAWOOD.

Before carrying out the analysis, the writer first needs to discuss translation briefly,
and its relation to linguistics. According to Catford (1980: 20), translation is the replacement
of text in one language (source language) with equivalent text in another language (target
language). Brislin (1996: 1) expands on Catford's definition by stating that translation means
transferring ideas from the source language to the target language, both in written and
spoken form. 1In English, the translation of written discourse is called translation , while the
translation of spoken discourse is called interpretation . For Brislin, translation as an
academic term includes the translation of written and spoken discourse. Suryawinata and
Hariyanto (2003: 14), translation experts in Indonesia, explain that the translation process
takes place as follows: (1) understand the message in the source language, (2) find an
equivalent in the target language, (3) put the message in the target language, and (4)
evaluate the translation results and make corrections and improvements until the final
translation results are in accordance with the original message in the source language.
In the translation process various language adjustments are required:
lexical adjustments (vocabulary), grammatical adjustments (grammar), textual
adjustments and language style, and rhetorical adjustments or modes of thinking. The
following is a linguistic analysis of The Koran , Dawood's translation, by looking at the
adjustments at each of these linguistic stages. It should be noted that language adjustment
at each stage is always influenced by the starting point of the translator's departure, namely
the translation of discourse. That is, all linguistic adjustments are made in order to obtain a
complete discourse in the target language, namely discourse whose content is as
commensurate with the source language as possible. In addition, language adjustment is
also influenced by the views of speakers of the target language. That is, the views of the
English - speaking community , especially those related to the prevalence of language use,
largely determine the process of language adjustment in translating the Koran into English.
2.1. Lexical and Grammatical Adaptation

Lexical adjustments appear in a number of keywords . As mentioned above,
Dawood sticks with the term the Koran , because it is the Koran , and not the Koran , that is
1The two definitions of translation above are directly translated and abstracted by the author in
Indonesian, without quoting the original text in English.

DOI: 10.23887/jpbi.v10i1.852
widely known by English speakers. In the first edition (in 1956), Dawood still used the word
Allah ; but in the fifth edition (1990), for similar reasons, he chose to use the word God . 2So
basmalah is translated as In the name of God, the Compassionate, the Merciful . It is clear
that Dawood's use of the Koran and God is intended to create neutral connotations in the
minds of secular English speakers. Names of people or places that have English equivalents
are also used with English equivalents: Abraham, Maryam, Musa, Nuh, Jonah, Yusuf
become Abraham, Mary, Moses, Noah, Jonah, Joseph respectively . The name of the
kingdom of Saba became Sheba . But the other names like Hud, Luqman, Muhammad have
not changed, they have remained the same as the original.
There are also lexical adjustments with the aim of getting a meaning closer to the
original text. Rabb-al- aalamien , originally translated Lord of the Creation , has now been
changed to Lord of the Universe . This becomes more semantically or meaningfully correct.
Also, zakaat , which used to be translated as alms tax , has now been changed to alms levy
. This becomes more semantically and religiously correct, because tax means tax with a
secular connotation, while levy means expenditure of wealth with
connotation of moral obligation. Different types of hell are expressed in Arabic by
different names. In the English translation, the word fire or flame is always used , without or
with other words. In summary, it is presented in Table 1.
Table 1. The Names of Hell and Their Translation in English

No. Letter: Original Text Translation
Paragraph
2:201 an-Naar the Fire
101:11 naarun haamiyah (It is) a schorching fire
102:6 al-Jahiem the fire of Hell
104:4 al-Huthamah the Destroying Flame
From an ethnolinguistic review (the science of language which is closely related to

culture), the translation in Table 1 above can be referred to as unequal lexicalization . That
is, Arabic is richer than English in terms of the names of hell, just as Javanese is richer than
Indonesian in terms of the names of coconuts: bluluk, cengkir, degan, kambil, cumplung do
not have specific equivalents in Indonesian.3
Grammatical adjustments can stand alone or take place together with lexical
adjustments. An example for a standalone is
(1) Lailatul qadri khairun min alfi shahr (al-Quran , 97: 3)
( Better is the Night of Qadr than a thousand months )
Without grammatical adjustments (due to discourse demands), the translation should:
(2) The Night of Qadr is better than a thousand months.
To emphasize the virtue of lailatul qadar , use the partial inversion form by moving the
better to the beginning of the sentence followed by the copula is . In Indonesian, the English
translation means:
(3) Indeed, the night of al-Qadr is better than a thousand months.
2This change is stated by Dawood (1990: x-xi)) in Introduction .

3I discussed the types of lexicalization, including lame lexicalization, in a previous article,
Language Relativity and Cultural Relativity (Kadarisman 2005b).

DOI: 10.23887/jpbi.v10i1.852
While examples of lexico-grammatical adjustments are found at the end of Surah al-
Faatihah:
(4) Ghair il maghdluubi alaihim wa la-dldlaallien
(Not of those who have incurred Your wrath,Nor of those
who have gone astray.)
In the Arabic text, ism maf uul ( al-maghdluubi ) and ism faa il ( adl-dlaallien ) are
used; but in the English translation, noun phrases ( not of those ) are used which are given
information in the form of adjective clauses ( who have incurred Your wrath and who have
gone astray ). This is due to the subject-prominent nature of English . This means that
expressions without a subject in another language are often translated into English with the
subject and verb explicitly present, as in the following example:
Indonesian : Where from?
Arabic. : Min aina?
English. : Where were you from?
In Indonesian and Arabic, the first person ( mutakallim ) can ask the second person (
mukhaathab), as in example (5): Where are you from? / Min aina? , without including the
subject ( you / anta ). But in English, the same question must include a subject ( you ) and a
verb ( were ).
In short, lexical and grammatical adjustments always occur in translation. Dawood
made lexical and grammatical adjustments in translating the Qur'an in order to meet three
demands: grammatical demands, discourse demands, and language sense demands.
2.2. Textual Adjustment and Language Style
Textual adjustments can be in the form of adding text or subtracting text, which
cannot be separated from grammatical demands and discourse demands. The text additions
have been briefly illustrated in Table 1, which can be re-quoted as follows:
(6) Naarun haamiyah (al-Qur'an , 101: 11)
( It is a scorching fire. )
As a noun phrase, naarun haamiyah is simply translated as a scorching fire . But
English grammar requires the existence of a subject and a copula verb it is , so that the
sentence It is a schorching fire appears . The existence of this sentence is necessary at the
level of discourse, as an answer to the rhetorical question raised in the previous paragraph:
(7) Wa maa adraaka ma-l-huthamah (Quran , 101:10)
( Would that you knew what this is like! )
Another example of adding text can be seen in sura al-Qadar verse 4:
(8) Tanazzalu-l-malaaikatu war-ruuhu fiehaa bi-idzni rabbihim fie kulli amr.
( On that night the angels and the Spirit by their Lord 's leave come down with each
decree .)
The prepositional phrase on that night is added in the translation to meet the demands
of the discourse, as a clarification for the previous verse (which has been cited as example
no. 1 above). So, if the translations of verses 3 and 4 are combined, the meaning of the two
will be clearly related so that it is easy to read:

DOI: 10.23887/jpbi.v10i1.852
(9) Better is the Night of Qadr than a thousand months. On that night the angels and the
Spirit by their Lord 's leave came down with each decree.
Textual adaptation can also be in the form of text reduction, which is often related to
the language style and the prevalence of speaking in today's English-speaking society. For
example, the exclamatory expression ( harf-an-nidaa ) yaa and the like, which is usually
translated as Wahai in Indonesian, has an equivalent O in English. The exclamation O is
common in classical English, but not common in modern English. Table 2 compares a
number of examples of Pickthall's translation and Dawood's translation of yaa, yaa ayyuhaa,
and yaa ayyatuha with their munaadaa- or vocative.
Table 2. Comparison of translations of harf-an-nidaa + munaadaa by Pickthall and

Dawood
No. Pickthall's Dawood
Letter: Original Text translation Translation
Paragraph
19:27 oh Maryam O Mary! mary,
31:16 yeah bunayya O my dear son! my son,
71:2 ya qaumi O my people! my people,
2:21 yaa ayyuhan-naas O humans! man,
oh ayyuha-l-ladziena
2:183 It's who believe! Believers,
believe
66: O Ayyuha-n-prophet O Prophet! Prohet,
holy oh ayyuha-l-ladziena Say (O
62: shaving Muhammad): O who Say to the Jews
are the Jews!
holy, O ayyuha-l-kafir Say:
109: Say: O disbelievers!
Unbelievers,
In Table 2 it is clear that Pickthall consistently translates huruuf-annidaa with O , in
accordance with his choice of classical language style. The variety of English used by
Pickthall is very similar to the variety of English in the plays of William Shakespeare (1564-
1616). On the other hand, Dawood negated all those huruuf-an-nidaa ( yaa, yaa ayyuhaa,
yaa ayyatuha ) in his translation, because the variety of language he chose is the modern
English variety. The comparison in our country, Pickthall language is similar to the written
form of classical Malay or Javanese language ; while Dawood's language is similar to
modern Indonesian writing or Padinan Javanese .
The text reduction in Dawood's translation also applies to the harfat-taukied : inna
translation , which in Indonesian means really or truly . This is clearly seen in the following
examples:
(10) Innaa anzalnaahu fie lailati-l-qadr (al-Quran ,97:1)
( We revealed this on the Night of Qadr. )
(11) Inna-l-insaana li-rabbihie lakanuud (Quran , 100: 6)
( Man is ungrateful to his Lord! )
(12) Inna-l-insaana la-fie khusrin (al-Quran , 103: 2)
( Perdition shall be the lot of man. )
(13) Innaa a thainaa-ka-l-kautsar (al-Quran , 108:1)
( We have given you abundance. )

DOI: 10.23887/jpbi.v10i1.852
In Pickthall's version, on the other hand, inna translates to Lo! This is a word that is
commonly used in Middle English but not as commonly used in modern English. 4The
equivalent of Pickthall's translation to Dawood's translation in examples 10, 11, 12, 13 above
are as follows:
(14) Lol! We revealed it in the Night of Power.
(15) Lol! man is ingrate unto his Lord.
(16) Lol! man is in a state of loss.
(17) Lol! We have given the Abundance.
Pickthall translates inna into lo because he uses a sentence translation approach and
chooses the classical variety. Every word in every verse tries to appear its closest
equivalent in translation. On the other hand, Dawood uses a discourse translation approach
and chooses a contemporary style. So he eliminated the word inna in his translation.
The question arises: which translation is more correct and better? The answer: both
translations have their advantages and disadvantages, for different reasons. Pickthall's
translation is more precise at the sentence level and his style of language is closer to the
Qur'an , but his flow of ideas is not easy to understand at the discourse level. In contrast,
Dawood's translation is not easily traceable at the sentence level due to many lexical and
grammatical adjustments, but his ideas flow beautifully at the discourse level. For today's
speakers of English, reading Pickthall's translation is like reading a Shakespearean play:
beautiful but difficult to understand; while reading Dawood's translation is like reading a
textbook or lecture: not very beautiful but clear and easy to understand.
2.3. Rhetorical Adaptation: Use of Paragraphs and Punctuation
Rhetoric, in its long history, originated with ancient Greek thinkers and has continued
to develop until modern times. In relation to written discourse or text, rhetoric means a mode
of thinking. For human beings, the ability to think and speak is a universal characteristic.
However, the mode of thinking, especially in written discourse, turns out to be different when
viewed cross-culturally. In discussing comparative rhetoric, Robert Kaplan (1966) is a
modern scientist who is famous for his four hypotheses: (1) the mode of thinking in Ango-
Saxon cultural groups (especially English speakers) is linear or straight; (2) the mode of
thinking of Roman cultural groups (eg Italians, French, and Russians) is progressive or
forward and backward; (3) the thinking mode of Semitic cultural groups (especially Arabs) is
parallel or coordinative; and (4) the thinking mode of Oriental or Eastern cultural groups (eg
the Chinese, Japanese and Indonesians) is circular or circular.
In relation to the translation of the Koran into English, it seems that Dawood really
understands the mode of linear thinking in Anglo-Saxon culture. In general, a big idea is
conveyed through written discourse in a straight and deductive manner. That is, the main
ideas are put forward first, then discussed in detail section by section, and finally formed into
a conclusion. Regarding the use of paragraphs, a good essay or essay begins with an
introductory paragraph, followed by several explanatory paragraphs which form the body of
the essay, and ends with a concluding paragraph.
Of course the letters in the Koran cannot be equated with an essay. But there is
nothing wrong with seeing a letter in the Qur'an as a discourse, which is present to
4Webster's dictionary (1989: 699), lo = interjection (Middle English from Old English),
used to call attention or to express wonder and surprise ( lo = interjection [Middle English
vocabulary derived from Old English], used to attract attention or express admiration and
surprise).

DOI: 10.23887/jpbi.v10i1.852
summarize the unity of meaning. The existing convention is: long letters are divided into
pillars . In view of modern rhetoric, a ruku is similar to a paragraph, which is a textual unit
that contains one main idea. However, in doing discourse translation, Dawood goes further.
In the view of the author, he uses paragraphs effectively, namely to summarize a number of
sentences whose meanings are closely related. He does this not only with long letters, but
also with short letters in Juz Amma .
(18) Surat an-Naas (6 verses, translated into 1 paragraph, 1 long sentence) Say: I seek
refuge in the Lord of men, the King of men, the God of men, from the mischief of the
slinking prompter who whispers in the hearts of men; from jinn and men.
Surah an-Naas, which is summarized into one paragraph, contains one main idea: I
seek refuge in Allah (The Preserver, The King, The Ilaah ) from all evil that is not always
visible, caused by jinns and humans.
(20) Surah Quraysh ( 4 verses, translated into 2 paragraphs, 2 compound sentences):
For the protection of Quraysh; their protection in their summer and winter
excursions.
Therefore let them worship the Lord of this House who fed them in the days of famine
and shielded them from all peril.
The two short paragraphs show a causal or causal relationship. The first paragraph
states the magnitude of God's grace to the Quraysh. The logical consequence stated by
the conjunction therefore is that they must thank Allah by serving Him.
(19) Surat al-Fiel (5 verses, translated into 2 paragraphs, 2 interrogative sentences) Have
you not considered how God dealt with the Army of the Elephants? Did He not
confound their strategy and send against them flocks of birds which pelted them with
clay-stones, so that they became like the withered stalks of plants which cattle have
devoured?
These two translation paragraphs have a topic-explanatory relationship. The main
topic is what God did to the elephant army; the explanation is in the form of details of God's
actions, how He destroyed the elephant army.
In addition to using paragraphs, Dawood also uses brackets (...) to provide additional
information or parenthetical information (see Nida 2001: 79). In translating surat al-Waaqi ah
verses 7 and 8, the questions maa ash-haabul maimanah and maa ash-haabul masy amah
are translated in parentheses as appositives or clarifiers.
(20) Surat al-Waaqi ah (ayat 4-11, diterjemahkan menjadi 1 paragraf, 2 kalimat) When
the earth shakes and quivers, and mountains crumble away and scatter abroad into
fine dust, you shall be divided into three multitudes: those on the right (blessed shall
be those on the right); those on the left (damned shall be those on the left); and
those to the fore (foremost shall be those). Such are they that shall be brought near
to their Lord in the gardens of delight: a whole multitude from the men of old, but
only a few from latter generations.
The first sentence is an if-then proposition : if the apocalypse comes, then humans are
divided into three groups: the right group, the left group, and the front group, each reaping
different results. The second sentence further describes the ultimate victory achieved by the
vanguard. It should be noted that the explanatory information (for each group) is not a
translation that is faithful to the partial meaning of the phrase or sentence, but a translation
that is faithful to the total meaning of the discourse or paragraph. For English speakers, the
translation is very readable and easy to understand.
Parentheses are also used in Luqman's letter, covering verses 14-15, because these
two verses are the words of Allah included in Luqman's advice to his son. The following
is a partial quote from verses 13 to 16:

DOI: 10.23887/jpbi.v10i1.852
(21) Luqman admonished his son, saying: Serve no other deity besides God, for
idolatory is an abominable sin .
(We enjoined man to show kindness to his parents, for with much pain his mother
bears him, and he is not weaned before he is two years of age. We said:
Give thanks to Me and to your parents. ... To Me you shall all return, and I will declare
to you all that you have done.)
My son, God will bring all things to light ...
Adanya paragraf dalam kurung tersebut membantu pembaca melihat alur makna
secara lebih jernih; dengan mudah ia bisa membedakan mana kata-kata Luqman dan mana
firman Allah.
In short, by using modern rhetoric in translating the Qur'an , Dawood has helped
readers to see the components of discourse, and to realize how these components are
logically related to each other. In other words, modern rhetoric helps us explore the
structure of discourse , which is implicit in the Qur'an .

Jurnal Bahasa Inggris

Diunggah oleh

Informasi Dokumen

Deskripsi Asli:

Judul Asli

Hak Cipta

Format Tersedia

Bagikan dokumen Ini

Bagikan atau Tanam Dokumen

Opsi Berbagi

Apakah menurut Anda dokumen ini bermanfaat?

Apakah konten ini tidak pantas?

Hak Cipta:

Format Tersedia

Jurnal Bahasa Inggris

Diunggah oleh

Hak Cipta:

Format Tersedia

JPBII, Vol. 10 No.

1 Maret 2022 p-ISSN : 2615-2800 , e-ISSN : 2615-4404

MEMBUAT ANALISA JURNAL BAHASA INGGRIS

Dosen pengampu : Ners Romy Suwahyu. M. Kep

ANWAR MUSADAD 2131030029

ERVIANA KHAIRUNNISA 2131030054

MELI NURHIKMAH 2131030013

RODLIYATUL LAILA 2131030067

IRANIA CAHYANTI. 2131030009

FAKULTAS USHULUDDIN DAN STUDI AGAMA

PROGRAM STUDI ILMU AL-QUR’AN DAN TAFSIR

UNIVERSITAS ISLAM NEGRI RADEN INTAN LAMPUNG

Jurnal Pendidikan Bahasa Inggris Indonesia | 40

Berdasarkan kesimpulan yang telah dikemukakan sebelumnya, peneliti menyarankan

Jurnal Pendidikan Bahasa Inggris Indonesia | 41

READING AL-QUR’AN AS PUNISHMENT FOR BELATED

Keywords: Belated Students; EFL; Perspective; Punishment; Reading Al-Qur’an

Jurnal Pendidikan Bahasa Inggris Indonesia | 42

Jurnal Pendidikan Bahasa Inggris Indonesia | 43

Jurnal Pendidikan Bahasa Inggris Indonesia | 44

b. The participant answered the essay question in the self-report questionnaire

3. FINDINGS AND DISCUSSION

Jurnal Pendidikan Bahasa Inggris Indonesia | 45

Jurnal Pendidikan Bahasa Inggris Indonesia | 46

Jurnal Pendidikan Bahasa Inggris Indonesia | 47

Jurnal Pendidikan Bahasa Inggris Indonesia | 48

Jurnal Pendidikan Bahasa Inggris Indonesia | 49

Jurnal Pendidikan Bahasa Inggris Indonesia | 50

Jurnal Pendidikan Bahasa Inggris Indonesia | 51

2. LINGUISTIC ANALYSIS OF THE KORAN , NJ TRANSLATION DAWOOD.

2.1. Lexical and Grammatical Adaptation

Jurnal Pendidikan Bahasa Inggris Indonesia | 52

Table 1. The Names of Hell and Their Translation in English

From an ethnolinguistic review (the science of language which is closely related to

2This change is stated by Dawood (1990: x-xi)) in Introduction .

Jurnal Pendidikan Bahasa Inggris Indonesia | 53

2.2. Textual Adjustment and Language Style

Jurnal Pendidikan Bahasa Inggris Indonesia | 54

Table 2. Comparison of translations of harf-an-nidaa + munaadaa by Pickthall and

Jurnal Pendidikan Bahasa Inggris Indonesia | 55

2.3. Rhetorical Adaptation: Use of Paragraphs and Punctuation

Jurnal Pendidikan Bahasa Inggris Indonesia | 56

Jurnal Pendidikan Bahasa Inggris Indonesia | 57

Jurnal Pendidikan Bahasa Inggris Indonesia | 58

Anda mungkin juga menyukai