<p>This paper discusses the translation quality of quranic verses from the point of view of their sensitivity. As containing many values and ways of life the problem that the people are facing is how to understand the values that exist in, between and beyond the lines of the Quran verses. The question is whether translation and interpretation can answer it. As a matter of fact, Qur’an verses have sensitivity to be responded in the form of the translated texts. The translated texts of Qur’an can be sensitive and controversial. Several translation version of quranic verses were taken as data to see the level of their sensitivity which can be seen from some aspect: that it may be contrary (1) to the state, (2) to religion (in a broad sense to the culture), (3) to decency, and (4) to private citizens. This category leads to a concomitant quartet of grounds for censorship: sedition, blasphemy, obscenity, and libel. The word “Yaddullah” in the section of “Al fath -verse-10”, for example, from the perspective of the contextual content of the text, would have become dichotomical meaning or even multicotomical ones. The first one tends to use the foriegnization, while the second tends to use domestication. Those who defend the word “Yaddun” as “the hand” or “tangan” as its word equivalence want to make their translation original not going out of the context of Islamic teaching. They believe that those who have gone out of Islamic teaching include unbelievers (that reject faith) and idolaters. The translation of “yaddu” into “hand” or “tangan” , according to some Muslims, contains the implication that the translator has its implied lack of respect for the original text, and because of the defeatist view of the ability of the target audience which entails.On the other hand, those who have translated that word “yaddun” into “power” or “kekuasaan” think that the translation into “hand” or “tangan” will disrupt and distort the image of God (Allah) existence. They are afraid that people think God is like human being having hands, head, legs and other part of the human body. Qur’an as a God’s text which was revealed to the Prophet Muhammad via the archangel Gabriel, and intended for all times and all places needs to be perceived carefully because many of its verses are still stated in the forms of general statement. They need to be translated and interpreted in a way that makes people live peacefully, not on the other way around. The deference point of view in understanding Qur’an verses must be supposed to be something that makes perspective of Muslims wide and tolerant.</p><p> </p><p> </p>
Conceptual Blending, the Second Naïveté, and the Emergence of New Meanings
