MEANING DIFFERENCES BETWEEN TWO QURAN TRANSLATIONS IN ACTIVISM ERA IN INDONESIA (IDEOLOGY IN TRANSLATION ANALYSIS)

Paper received: 28 March 2018 Paper revised: 17 – 23 May 2018 Paper approved: 12 July 2018 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.


Introduction
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. Mostly in that period, 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. It caused the process of book printing and its distribution was inhibited.
The history says that the idea of Quran translation from the native language, Arabic, to foreign languages became a controversy in Islamic world. Some scholars opposed that idea because the translation would eliminate i'jaz al-Quran. The opposition is supported by directly is difficult to do. That's because Arabic is a Semit-Hemit language family whose one of the characteristic is producing vocabulary based on three consonant or trilateral, so there are various meanings in Arabic appearing from the word derivative. Hence, Quran can be only understood by the people who have a good Arabic ability. Besides, Quran translation had exactly been done by non-Muslim, such as George Sale and Alexander Ross who were not affected with the controversy developed in the Muslim scholars circle (Woolworth, 1927: 279-289). This fact encouraged some Muslim scholars outside the Arab world, particularly Indonesia, to keep trying in translating Quran, so that is easier to understand.
Even getting denial from some scholars, the process of Quran translation at that time was still performed and got a good appraisal from Indonesian Muslim. 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, particularly European critics.
As the explanation above, many scholars argued that in translation process, the translators frequently transmitted their ideology and understanding about Quran to verses meaning. However, the transmission process couldn't overstep the meaning of the word that is built syntactically and morphologically. Different from the interpretation that has more space in receiving ideology and translator understanding, translation closely related to the understanding of each word limited by convention. However, the two books did not only translate the Quran verses, but also give some explanations in several verses. So, there is a transmission of ideology of translator that carried away accidentally and ultimately makes the results of translation different from one to another.
The explanation about the different results of translation above, according to Fawcett and Munday (2011: 138), is that "the notion of "rewriting" relates the study of ideology to the way the source text and culture are manipulated or distorted when translating. From this perspective, the choices made during the translation process are assumed to be biased and the translations are often seen as unavoidably partial representations of their source texts, thereby exerting a repressive or subversive impact on the target culture".
The study about the meaning of the word or called as semantic study relates with the translation's rule of a language which both is used together in reviewing a problem in the transfer of the origin language to the objective language. The translation is a process of decoding and recoding, or analysis and restructuring, during which the translator tries to absorb the author's ideas before putting them into words. In this research, researchers try to express the difference of the option of word meaning in the book Tafsir Quran Karim and De Heilige Qoeranas an impact of different ideologies of the two translators. In addition, the most important focus of this research is to see the different perspective of Mahmud Yunus and Muhammad Ali.
The two works are chosen due to some reasons: first, history says that their appearence got a controversy that relates to the prohibition of Quran translation. Second, the two works were published in the activism time, years toward independence of Indonesia. Third, they were read by the people in the same period and culture, even they are difference of academic level. For example, De Heilige Qoer-anonly can be read by educated people who mastered Dutch language.
Researchers found the difference of giving the meaning on both translations. For example in Surah As-Syu'ara ( have different meanings. The first version directly interpreted with "strike the sea", while the second version, it was interpreted by "march on to sea", which word ‫"اضرب"‬ was interpreted by the other meaning, that is "march on/ walk" and with the addition "a big group of people/ staff". The difference of those words certainly influenced to the overall understanding of the verses. In the first version, there would be a view of miracle strength of Prophet Moses' wand, but not in the second version that precisely revealed his humanity as a leader who brings his people walking together to the sea and cross the sea in a dry state. So, according to De Heilige Qoer-an the dryness of the sea is not due to the stroke of Musa's wand, but rather the dry area around the sea that can be crossed by humans.
The difference of the translation of both De Heilige Qoer-an and Tafsir Quran Karim published in Indonesia at activism era had presented a meaning effect to the development of Islamic thought in Indonesia. In that period, Islamic thought dominated by various sources could be assumed to be struggling that made a tug translation in that moment. In this research, researchers need to limit the study about the prophetic verses, particularly related to miracle and prophetic dimension. This is due to many different meaning of its translation.

Ideology in Translation
The translation of religious scripture, from the Old Testament and the New Testament to the Quran, therefore reflexly encounters problems in deciding the meaning of the source, then reproducing it as a translated text that conserves its meaning.
However, besides the standard problems and consequences of translating scripture, the nature of translation as an act that is seen to make Holy Scripture became not sacred anymore, at least in Islam, has often given translators of the Quran extra time to tinker with the text. Translation of the Quran have thus either directly intervened in the text or framed it through 'para texts' to reflect both their subconscious and wilful biases and ideologies. Paratexts include prefaces, footnotes, and additions to the text such as glossaries, titles, and covers. Actually, the translator is asked to work with a source text (Quran) but not to express his/her own ideas (Al-Mohannadi, 2008: 592). Quranic translations are driven by different motives. The process, choosing words and structure, and presentation of the translation can influence readers' attitude and the way they perceive the text. Far from being neutral messengers simply interpreting the Quran from one language to another, translators of the Quran may have other agendas. Ideology is a major topic in translation studies. Translators, like all human beings, always bring their biases and agendas, and not less so when they translate scripture. According to Lopez and Caro (2014: 251), most of studies on ideology have focused on exploring the essence and expression of ideological intervention in translation. The interest of translation studies in ideology has been closely related to the relative power of the languages involved in translation acts.
The practice of inserting and imbedding translated text with ideology, values and cultural meanings is a practice that has been performed since the old times, in the translation process the culture both of the source and target text could no more be eluded. Translators should not be expected to be neutral; however one of their main concerns should be that of be trustful. The good translation is not necessarily the faithful one, but the one that has got the right balance between maintaining the existing social values and bringing changes and fulfilling its main scope of being a source for a cultural change (Valerio, 2013: 993-994).
The translations of the Quran have also been used to advance feminist views. In 2007, Laleh Bakhtiar, an American convert to Islam, published her translation, titled The Sublime Quran, "Providing a woman's point of view". She questions the conventional meanings of some of Quranic concepts; in particular, in Surah 4:34, word"‫"ضرب‬ is usually translated as "to beat", supposedly condoning husbands beating recalcitrant wives, which Bakhtiar translates as "to go away" (Al-Ahram, 2007).
The most popular Quran translation is Abdullah Yusuf Ali's The Holy Quran: Translation and Commentary, published in Lahore in 1937. He sought to convey the music and richness of the Arabic with poetic English versification. In 1989, Saudi Arabia's Ar-Rajhi banking company financed the US-based Amana Corporation's project to revise the Yusuf Ali's translation to reflect an interpretation more in line with Wahhabi thought (Al-Ahram, 2007). Similarly, translations could be reflecting denominational biases due to translator's affinity to one of the many subsects of Islam (i.e. Shia Islam, Sufism, Wahabi, etc.)

New Phase in Writing of Quran Translation in Indonesia
The development of Islamic thought in the Arab world, especially in Egypt, with the emergence of number of figures such as Jamaluddin al-Afghani, Muhammad Abduh, Rashid Rida, who brought reforms to Muslim life, also influenced the mindset of Muslim intellectuals in Indonesia. Not only from reading their writings in the al-Urwah al-Wuthqa newspaper, but many of Indonesian Muslim intellectuals also have connection with these figures or their followers by continuing their schools in the Middle East,including Mahmud Yunus. There are at least four major issues considered to be the cause of the decline of Islam in Indonesia at activism era, namely: (1) impure Muslim religious life, (2) religious education among inefficient Muslims, (3) Christians missionary activities in converting Muslims, and (4) an attitude of ignorance and even anti-religion among most of the Indonesian intellectuals (Shihab, 1998: 111). Hence, the existence of these two translations of the Quran among Indonesian Muslim intellectuals contributes significantly.
Activism era became the starting point for the use of new methods and techniques in the writing of Islamic texts. This is related to the hegemony of the state that holds the ideology of secular nationalism and the increasingly marginalized role and practice of writing traditional Islamic works. The new pattern of Islamic script writing shifts the role of earlier Islamic traditions characterized by the use of Malay Arabic script (pegon) and tend to use the Latin letters as a new form of writing of modern Islamic intellectual works in Indonesian (Syarifuddin and Azizy, 2015 : 325).
Mahmud Yunus, from his experience of continuing to study in Egypt for about six years, succeeded in following up his early interest in ideas of renewing Islamic thought by reading some journals and visiting Egypt directly, to gain knowledge and insight into the Islamic reform of Muhammad Abduh's disciples in their homeland. With this special experience Mahmud Yunus has a closer ties communication to the reformative ideology of Muhammad Abduh and Rashid Rida.
According to his confession, Mahmud Yunus has devoted more than half of his life to perfecting the translation of the Quran that in line with the development of Indonesian language which has not found a standard pattern at that time. Technically, 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 also applied by Maulana Muhammad Ali in writing De Heilige Qoer-an.
De Heilige Qoer-an and Tafsir Quran Karim have been read by Indonesian Islamic intellectuals since 1930s, using the ijmali method (expressing the meaning of the verses globally) that rarely used by Quran translators (mufassir) before. In addition to the brief explanation of the verses meaning, this method presents description of asbabun-nuzul (reasons to get off the Quran) as needed. The tendency to combine the interpretation bil-ma'tsur (bil-riwayah) and rational interpretation (bil-ra'yi), is the hallmark of the modern writing model.
The interpretation tendency is dominated by the effort of rationalizing the verses of Quran by combining it with the implicit messages in it with rational and academic descriptions, without reducing the use of traditional arguments (turath) through the inclusion of hadith and the narratives of interpretation which comes from the Old Testament.
Mahmud Yunus is a pioneer in the modern translation of the Quran in Indonesia: as a proof (1) he dared to introduce the use of Latin letters, (2) to use a concise method and meet the needs of modern society, (3) to give charge for the entry of elements of modernity with a scientific style, an interpretation that affirms the close relationship of the Quran with the development science and technology that characterize modern thought.
The model of modern interpretation refers to the idea of renewing Muhammad Abduh through the presentation of a more positively interpretive, more intimidating insight, as reinforced by his rejection of the things of khurafator myth. Modern translations and commentaries of the Quran tend to reject heresy and superstition through more rational interpretation procedures, as well as the rejection of the nasakh-mansukh (abrogate and abrogated) verses in the Quran. Modernity is also evidence from the loss of Arabic oriented in the writing of the translation. In the translation of Mahmud Yunus, it can be seen from the adoption of the opinion of Indonesian clerics.
In addition to the use of Latin letters, another element that marks a new pattern of translation in Indonesia is the existence of a scientific style: (1) to provide an interpretation of the verses of the Quran in accordance with the explanation in the modern perspective of scientific theories, (2) using modern scientific findings and progress to strengthen the heights of Islamic teachings and the miracles of the Quran, (3) using modern scientific findings as material and comparative material for phenomena and messages of the Quran teachings that tried to be harmonized with the present condition.
De Heilige Qoer-an also has some distinctive characteristics compared to other translations of the Quran. Among them are: (1) it tries to show the compatibility between this holy book and modern sciences, (2) it underlines the completeness of the Quran, (3) it opposes the idea of nasikh (abrogate) and mansukh (abrogated) of the verses of the Quran, (4) it gives a detailed and long introduction. According to Montgomery (1961: 119),De Heilige Qoer-an tries to show the compatibility between this Holy Book and the modern sciences, that "the Words of God" (revelation) and "the works of God" (creation) must not contradict each other. Robinson (1997: 269) added the statement above and said: 'One way to show that revelation and creation of God are not contradict each other is by giving allegorical translation whenever the Quran mentions about miracles'.
Both translations refer to the development of science and try to explain the verses in relation to the miracles as logical as could. However, still found verses that are translated differently.
De Heilige Qur-an, a translation of the Quran written by Ahmadiyya Lahore and being translated into several languages, could be considered as the greatest contribution to Muslim world, included in intellectual Muslims community of Indonesia. For this movement, translating the Quran is one of their ways to implement the doctrine of waging jihad bil-qalam (jihad using a pen) and they have translated this Holy Book into more than a hundred languages. 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).

Result and discussion
Not everyone, although understanding Arabic well, is able to translate Arabic script, especially translating the Quran. De Heilige Qoer-an and Tafsir Quran Karim are the efforts to make it easier for Muslims to understand, especially in Indonesia. Although the purpose of the translation of the two books is the same, that is to make Islam neither regarded as a religion left behind nor in accordance with the times, but the two books have significant differences in translating many verses, especially the verses relating to the miracles of the Prophets and verses about the privilege of Prophet Isa (as), which is seen because of differences in view of both points. 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.
Here are some different verses interpreted by the books: (When she gave birth the child as female, she said: My Lord, I have given birth a daughterwhereas Allah is more Knowing whom she bore -the male (the requested) is not the same as the female (who is given), and I named her Maryam and I commend her and her offspring into Thy protection, from shaitan's sharpened) In the De Heilige Qoer-anversion,the meaning of ‫االنثى‬ ‫وضعتها‬ ‫اني‬ is (ik hebeen vrouwelijk persoon voortgebracht -en God weet best waaraan zij het leven heeft geschonken), 'I have brought it forth a female -and Allah knew best what she brought forth'. This statement is due to the previous vow to make the childin his womb as a minister of the sacred house (priest), and woman can not do the priest's work. While Tafsir Quran Karim states directly that what was born by Imran's wife is not accordance with her expectation, she expects a son, but that she gave a birth a daughter.
Although, at a glance, the phrase ‫وضعتها‬ ‫إني‬ is translated equally by both translations, but there is a difference in the purpose of the expression of disappointment in both translations. De Heilige Qoer-an explains the expression of disappointment in this verse, because the woman who mentioned in it can not keep herpromise to make the child in her womb as a priest, because the baby is a girl. While the expression of disappointment by theTafsir Quran Karimis because the woman, Hannah (Imran's wife), expected the baby in her womb is male, while God gave her a female. (3:45) The difference in explaining the words‫الناس‬ ‫يكلم‬ De Heilige Qoer-an version: "En hij zal tot de menschen spreken, in de wieg en op hoogen leeftijd en (hij zal) (een) der goeden (zijn)"

Surah Ali Imran
(And he will speak to the people when in the cradle and when of old age, and (he will be) one of the good ones)

Tafsir Quran Karim version:
"Dan dia bercakap-cakap dengan manusia ketika di dalam buaian (masih bayi) dan ketika dewasa dan dia termasuk orang-orang yang saleh." (And he speak to the people while in the gab (still infant) and as an adult and he's among the righteous people) In De Heilige Qoer-an, what is meant by Isa (as) talking while still in cradle to the elderly is a picture of Isa's figure that had a healthy childhood and had a long age. This shows that Isa (as) has a phase of life like a normal human being. While Tafsir Quran Karim directly mentioned that Isa (as) has the ability to speak while he was a baby.
The difference in translating the phrase ‫يكلم‬ ‫الناس‬ is found in De Heilige Qoer-an explanation that the phrase wants to describe the life of Isa (as) whose childhood is normal and healthy, so that the continuation of his verse which mentions old age, convincing the normality, that Isa (as) lived a longevity. While Tafsir Quran Karim translates it according to what is written in the verse, as a form of the privilege of Isa (as) that has a miracle can speak even though it is still in the cradle (baby), unlike the baby in general.  In its explanation, De Heilige Qoer-ansaid that this verse means that Isa (as) raised the humans' (his followers) level,which despicable before (symbolized by the soil) who always think about world's life, by blowing the spirit of truth, then they become like birds flying in the sky bringing the truth to a wider place. While Tafsir Quran Karim did not give any other explanation, in other words that what is written in the verse is actually the case, not as a metaphor or symbol.

Surah Ali
The difference in translating this verse is because De Heilige Qoer-an avoids a less logical explanation with regard to miracles. De Heilige Qoer-an in its explanation makes the birds as a symbol of the followers of Isa (as), who had previously lived a contemptible life, symbolized by the soil, then 'blown' to them the spirit of truth (science) so that they could fly (spread knowledge) to a wider place anywhere with a wide range of knowledge. Science can heal the sick lepers and revive the 'heart of someone' who has died. While Tafsir Quran Karim, as explained in the previous verse, shows many of the privileges of Isa (as) as written in the verse, as the miracle that God gave him.

De Heilige Qoer-an version:
"En hun gezedge: Waarlijk, wij hebben den Messias, Jezus, den zoon van Maria, Gods apostel, gedood; en zij doodden hem niet, en kruisigden hem ook niet, maar hij werd gemaakt hun te schijnen (als een gekruisigde), en waarlijk, zij die het daarover niet eens zijn, verkeeren daaromtrent slechts in twijfel; zij hebben dienaangaande geen kennis, maar volgen slechts een gissing, en zij weten het niet zeker." (and for their saying: We have killed the Messiah, Jesus, son of Mary, the messenger of Allah, and they killed him not, nor did they cause his death on the cross, but he was made to appear to them as such. And certainly those who differ therein are in doubt about it. They have no knowledge about it, but only follow a conjecture, and they killed him not for certain)

Tafsir -Quran Karim version: "Dan karena perkataan mereka: sesungguhnya kami telah membunuh Al Masih, Isa anak Maryam, seorang rasul Allah. Padahal bukanlah mereka membunuhnya dan bukan pula menyalibkannya, akan tetapi orang yang diserupakan dengan dia. Sesungguhnya orang-orang yang bersalah-salahan tentang Isa itu benarbenar dalam keraguan, bukanlah dengan pengetahuan, melainkan menurut dugaan saja dan tidaklah mereka itu membunuh Isa dengan yakin."
(And because of their saying: We killed the Messiah, Jesus son of Maryam, a messenger of God. Yet it was not they who killed him nor crucified him, but the man who was likened to him. Lo! Those who differ therein of Isa are really in doubt, have not knowledge, but only follow the conjecture, and not they kill Jesus with certainty.) De Heilige Qoer-an explains that these people (Israel) did not kill Isa (as) and did not crucify him to death, but appeared to them as if he had died. The Tafsir Quran Karim translates that the person who has beenkilled and crucified by the Israelites is not Isa (as), but a person similar to him.
In translating this verse, De Heilige Qoeranexplains that Isa (as) who was on the cross pole was shown by God to the crowd as if he had died, as they wished. However, The Tafsir Quran Karim explains a different matter, that Isa (as) was never crucified and killed, because the one on the cross was not him but someone whom God made to resemble his figure. In other words, De Heilige Qoer-an believes that the crucified is Isa himself, while Tafsir Quran Karim is the opposite.

De Heilige Qoer-an version:
"En er is niet één der vorgelingen van het Boek, of hij gelooft voorzeker hierin voor zijn dood, en ten dage der opstanding zal hij een getuige tegen hen zijn." (and there is none of the People of the Book but will believe in this before his death; and on the Day of Resurrection he will be a witness against them)

Tafsir Quran Karim version:
"Dan tiadalah di antara ahli Kitab, melainkan benar-benar akan beriman kepada Isa sebelum matinya, dan pada hari kiamat, Isa menjadi saksi atas mereka itu." (And it is not among the People of the Book, but will surely believe in Jesus before his death, and on the Day of Resurrection, Isa be witness over them).
De Heilige Qoer-an explains that the meaning of believing in Isa's death in this verse meant that every Jews or Christians trying to believe that Isa (as) died on the cross. While the Tafsir Quran Karim explains that all People of the Book believe in Isa (as) where he will be a witness for them on the Day of Judgment.
The difference in translating the phrase ‫ليؤمنن‬ relates to Isa's (as) death on the cross. According to the De Heilige Qoer-an, what is meant by this verse is that the Jews and Christians sought to believe that Isa's (as) died on the cross, this is because the verse continues the explanation of the previous verse. However, the Tafsir Quran Karim translates it to the claim that the Jews and Christians have all believed in Isa, this conviction is reinforced by a further verse which states that Isa (as) will be a witness for both people on the Day of Resurrection.

De Heilige Qoer-an version:
"Derhalve zonden Wij over hen een wijdverbreiden dood, en de sprinkhanen en de luizen en de vorschen en het bloed, duidelijke teekenen; maar zij gedroegen zich hoovaardiglijk en zij waren een schuldig volk." (So We sent upon them widespread death, and the locusts and the lice and the frogs and the bloodclear signs. But they behaved haughtily and they were a guilty people)

Tafsir Quran Karim version:
"Kemudian Kami datangkan kepada mereka taufan (bah), belalang, ulat, katak dan darah sebagai ayat-ayat (tanda) yang nyata. Lalu mereka berlaku sombong dan adalah mereka kaum yang berdosa." (Then We bring to them hurricane, locusts, caterpillars, frogs and blood as tangible signs. Then they are arrogant and they are sinners.) In the explanation of De Heilige Qoer-an ‫الطوفان‬ in this verse means wijdverbreiden dood (death spreadly), referring to the origin word ‫طاف‬ which means to surround. This meaning is in accordance to the hadith narrated by Imam Bukhari. While the Tafsir Quran Karim translates it as a hurricane, or natural disaster. (At lenght when Our command came and water gushed forth from the valley, We said: Carry in it two of all things, a pair, and thin own family -except those against whom the word as already gone forth -and those who believe. And there believed not with him but a few)
De Heilige Qoer-an explains the meaning of ‫التنور‬ ‫فار‬ is the water radiating from the valley with the swift, 'water gushed forth from the valley' (water uit de vallei te voorschijn kwam). Whereas the meaning ‫اثنين‬ ‫زوجين‬ is anything in pairs needed by Noah, not only animals, especially all types of animals because the ship certainly can not contain everything. The Tafsir Quran Karim translates ‫التنور‬ ‫'فار‬rising flood from the furnace of bread baking', this is because the Tafsir Quran Karimtranslates ‫التنور‬ according to the later known meaning, ie the furnace, not as another known meaning in that time; the valley, as well as translating ‫اثنين‬ ‫زوجين‬ with pairs of each type of animal.
The difference in the translation of this verse lied in the meaning of two phrases ‫التنور‬ ‫فار‬ and ‫اثنين‬ ‫.زوجين‬ De Heilige Qoer-anas its specificity in translating verses related to prophet-hood, so in this verse De Heilige Qoer-analso tried to translate it logically. That is meant ‫التنور‬ ‫فار‬ is the water that radiates very swiftly from a valley, as one sign of the occurrence of floods. While The Tafsir Quran Karimtranslates it in accordance with the meaning of the word in the verse that is known by the Arab community in general, with the intention that a place like a grill whose design is like a well (excavated in the ground) has emitted water, surely meaning water from the ground has come to the surface and will resulting in flooding. The difference in meaning phrase ‫اثنين‬ ‫‪lied‬زوجين‬ on the assumption whether what is meant here a pair of animals or other objects. De Heilige Qoer-aninterpreted the phrase is not merely an animal, but all that is needed by Noah when the flood has been completed. And De Heilige Qoeranconsiders that even though the animals were carried in pairs by Noah, they were not brought in by any kind, because of the limited space on the ship that made it impossible to carry them all. While The Tafsir Quran Karimexplicitly mentions that the meaning ‫اثنين‬ ‫زوجين‬ is all kinds of animals in pairs. 9. Hud (11:43) The difference in translating the sentence ّ ‫اال‬ َ ‫م‬ ‫حِ‬ َ ‫ر‬ ‫من‬

De Heilige Qoer-an version:
"Hij zei: Ik zal een toevlucht nemen tot een berg, die mij tegen het water zal beschermen. Hij zei: Er is heden geen beschermer tegen Gods straf, behalve hij wien Hij genadig is; en een baar kwam tusschen hen in, derhalve was hij (een) van degenen die verdronken werden." (He said: I will betake myself for refuge to a mountain that will save me from the water. He said: there is none safe today from Allah's command, but he on whom He has mercy. And a wave intervened between them, so he was among the drowned)

Tafsir al-Quran Karim version:
"Anaknya menjawab: Aku akan berlindung ke gunung, yang akan memelihara aku daripada air. Sahut Nuh: Tiada seorang pun yang terpelihara pada hari ini dari seksa Allah, kecuali orang yang dikasihiNya. Lalu gelombang menjadi penghalang antara keduanya, sehingga dia termasuk orang-orang yang ditenggelamkan." (His son replied: I will take refuge in the mountains, who will nourish me from the water. Noah said: There is no one to be looked after today from God's torture except those whom He loves. Then the waves became a barrier between the two, so he was among the people drowned).
De Heilige Qoer-an translates ‫رحم‬ ‫من‬ ‫اال‬ with 'but he on whom He has mercy' (behalve hij wien hij genadig is). The point here is that only a benevolent God can save a person, the other purpose is that no one can protect people from Allah's torment except those whom He has compassion on him. This explanation applies not only to this event but to all events when God's punishment occurs and He only saves whom He loves. In the Tafsir Quran Karimexplains that the protection of God described in this verse is devoted to the event of this flood only.
The difference in translation of this verse lied in the meaning of phrase ‫رحم‬ ‫من‬ ‫اال‬ whether applicable or general. De Heilige Qoer-an implied that it is generally applicable, in the sense that God will save whom He loves in every disaster that he attaches to every people. However, the Tafsir Quran Karimtranslates it specifically to this verse. De Heilige Qoer-an translates ‫غير‬ ‫عمل‬ ‫إنه‬ ‫صالح‬ (hij verricht alles behalve goede daden) 'an embodiment of unrighteous conduct' as an embodiment of a bad deed. So, Noah's son was a symbol of action against God and therefore he was drowned, along with those who did the same thing with him. While the Tafsir Quran Karim does not translate it as a symbol, but as stated in the verse, that the son of Noah has done bad deeds, therefore he was drowned.
The difference in the translation of this verse lied in the meaning of the phrase ‫صالح‬ ‫غير‬ ‫عمل‬ ‫إنه‬ in which De Heilige Qoer-an explained that the son of Noah described in the verse as a form of the incarnation of unrighteous deeds. Hence, he was destroyed by drowning so as not to adversely affect the faithful followers of Noah. While Tafsir Quran Karim refers to the figure of Noah son, that he has done bad things, so God made him drown. Tafsir al-Quran Karim version:

Surah
"Berkata dia (Sarah): Sungguh hairan! Dapatkah aku melahirkan anak, sedang aku telah tua (berumur 99 tahun) dan suamiku ini juga tua (berumur 120 tahun), sesungguhnya ini suatu yang ajaib." She (Sarah) said: Really wonder! Can I give birth to a child, when I am old (99 years old) and my husband is also old (120 years old), this is indeed a miracle In the explanation, De Heilige Qoer-an mentioned that the word ‫ويلتى‬ in Arabic generally connotes negatively, meaning sad or sorrow. However, the exact meaning of this verse is wonder. Although they gave the same translation, but Tafsir Quran Karim adds his explanation by mentioning more details of the age of Prophet Ibrahim's wife, referred to this verse, to clarify the meaning of the word 'old' in this verse.
The difference in the translation of this verse lied in the meaning of the phrase ‫ىتليو‬ as the shocked expression expressed by Prophet Ibrahim's wife. De Heilige Qoer-an translates it as an expression of surprise because the news is very unexpected. While Tafsir al-Quran Karim interpret the expression of surprise more dramatically by adding details of the meaning of 'old' in the verse. So the form of wonder that is shown by the wife of Prophet Ibrahim in this verse is the amazement of the miracle that God gave.

Tafsir al-Quran Karim version:
"Sesungguhnya lbrahim amat penyantun lagi penghiba dan suka kembali kepada Allah." (Indeed, Abraham is exceedingly chivalrous and likes to return to God) De Heilige Qoer-an translates ‫منيب‬ ‫اوه‬ ‫لحليم‬ as Ibrahim's propriety, that is well behaved, subtle feelings, and much repentance to God. The Tafsir Quran Karimtranslates it with a spiritually, compassionate, and likes to return to God (a surrender).
The difference in the translation of this verse lied in the meaning of phrase ‫منيب‬ ‫اوه‬ ‫,لحليم‬ as a form of praise for Prophet Ibrahim. The difference lied in the choice of words to translate the words written in the verse. As mentioned above, De Heilige Qoer-andefines the phrase with well behaved, subtle feelings, and much repentance to God, while The Tafsir Quran Karimtranslates it with a spiritually, compassionate, and likes to return to God as a surrender. (11: 77) The difference in translation when explaining the sentence ً ‫ذرعا‬ ‫بهم‬ ‫وضاق‬ De Heilige Qoer-an version:

Hud
"En toen Onze boodschappers tot Lot kwamen, was hij over hen bedroefd, en hij miste de kracht om hen te beschermen, en zei: Dit is een moeilijke dag." (And when Our messengers came to Lot, he was grieved for them, and he was unable to protect them, and said: this is a distressful day!).

Tafsir al-Quran Karim version:
"Dan tatkala datang utusan Kami kepada Luth, lalu Luth merasa susah dan sempit dadanya, dan dia berkata: Inilah hari yang amat sulit." (And when Our messenger came to Lut, then Lut felt troubled and narrow his chest, and he said: This is a very difficult day).
De Heilige Qoer-an translates ‫ذرعا‬ ‫بهم‬ ‫وضاق‬ with Lut's feeling that unable to protect them (the messengers of God). The Tafsir Quran Karim translates it with the feeling of trouble and narrow chest, in accordance with what is written in the verse, and did not give any explanation about narrow chest.
The difference in the translation of this verse lied in the phrase ‫ذرعا‬ ‫بهم‬ ‫وضاق‬ w h e t h e r as a metaphorical form or something that actually happened. De Heilige Qoer-an interpreted it as a figure of speech, because Lut feels very worried and could not protect his guests well from the bad attitude of his people. The Tafsir Quran Karim does not give any explanation regarding the meaning of the sentence. 16. Hud (11: 82) The difference in translation when explaining the sentence‫ّيل‬ ‫سج‬ ‫من‬ ‫حجارة‬ ‫وأمطرنا‬ De Heilige Qoer-an version: "Derhalve, toen Ons besluit geschiedde, keerden Wij hen ondersteboven en regenden op hen steenen neder, van hetgeen besloten was, den een na den ander." (So when Our decree came to pass, We turned them upside down, and rained on them stones, as decreed, one after another). the verses of Quran better because the language used by the Quran is a foreign language for them.
Tafsir Quran Karim and De Heilige Quran are two translations of Quran that give great contribution to Indonesian Muslims, especially for intellectual circles, during the period of activism before and after Indonesian independence in 1945. The two translations have many similarities, among them: the book's writing model is different from previous traditional Indonesian translation and they choose modern writing model, and both seek to harmonize the Quran with the advancement of science. Therefore, they are favored by Indonesian Muslim intellectuals.
However, behind the similarities there is a very significant difference; the difference in translating Quranic verses, especially relating to the miracles, prophethood, and privileges of Isa (as). This study uses translation theory to see the various translation models used by both translators of the books. The goal is to understand the differences in translation as a translating result.
The results of this study indicate that the two translation books are strongly influenced by the ideology of their traslators. De Heilige Quran avoids translating things beyond logical reasoning relates to the miracles of the prophets. It concludes that verses relating to miracles of the prophets are merely symbols that should be interpreted differently based on the described situation. This is in line with the thoughts of the Ahmadiyya group in which the translator of this book, Maulana Muhammad Ali, became its leader. While Tafsir Quran Karim just the opposite, translating all verses that tell the miracles of the Prophet as written in the verse without giving any other meaning. This is in line with what is believed by most Islamic scholars, who became a role model by its author, Mahmud Yunus.