A Comparative Analysis of Cultural Terms in Arabic-Javanese Religious Texts Through the Lens of al-Hikam Aphorisms Translation

: Local wisdom stood as a cornerstone of Indonesia's cultural richness. Regrettably, this invaluable asset, particularly in the form of "translation products," was overlooked and underappreciated. Despite Indonesia boasting a substantial collection of Arabic religious texts translated into Javanese, utilizing the pegon script, these Arabic-Javanese texts demanded preservation, scholarly exploration, and development grounded in specific theoretical frameworks. This research undertook a comparative analysis of "cultural terms" within religious texts, focusing on al-Hikam aphorisms translated from Arabic (L1) into both Indonesian and Javanese (L2). The primary objective was to dissect and analyze the local wisdom and Islamic Sufism moral values embedded in al-Hikam aphorisms through translation. The study drew on translations of words, phrases, clauses, and sentences from carefully selected sources related to cultural terms, including books and various Arabic-Javanese translation dictionaries. Employing a purposive sampling method, data collection followed a meticulous process. Qualitative data analysis unfolded through four pivotal stages: (1) domain analysis, (2) taxonomy analysis, (3) componential analysis, and (4) cultural theme analysis. The findings, gleaned from lexicography study and semantic analysis of translation, revealed the existence of two translation ideologies shaping cultural terms in Arabic-Javanese religious texts: domestication ideology and foreignization ideology. This research underscored that translation products were inseparable from the ideological dimensions of foreignization and domestication. Foreignization endeavored to assimilate source language elements into the target language, while domestication integrated original components with local elements. This research contributed to a deeper understanding of how foreignization and domestication shaped the depiction of local wisdom in Arabic-Javanese religious texts.


Introduction
The study of translation has been extensively and comprehensively examined by Peter Newmark under the topic "Translation and Culture".In this study, culture is viewed as a way of life and its manifestations that are unique to a community that uses a particular language as a means of expression.Culture in this case is understood as a means of expression.An expression instrument that has a close function to a way of life.
Several studies on cultural expressions have been investigated by previous researchers, but none of these studies have specifically examined translation techniques, especially in aphorisms. 1234567Therefore, the study of cultural expression needs to be elaborated based on religious texts and macro aspects of translation, such as ideology and translation quality.
Studies that have been conducted by previous researchers on translation ideology have not been maximally studied in religious texts, especially those related to cultural expressions. 8Specifically, the study of translation techniques and their impact on the ideology of translating religious texts, especially the Qur'an and aphorisms, has been studied by previous researchers, but these studies have not specifically elaborated on cultural expressions. 910Specifically, the study of translation techniques and their impact on the ideology of translating religious texts, especially the Qur'an and aphorisms, has been studied by previous researchers, but these studies have not specifically elaborated on cultural expressions. 11121314Newmark distinguishes between the term "culture" and "universal and personal language".For example, the words "meja", "table", "maktab" are universal words.In universal language, there are no problems with translation.
Terms such as "monsoon", "steppe", "dacha", "tagliatelle" are examples of "cultural words".Problems arise with these terms in the translation process.In addition to cultural terms, some of the problems that cause the translation result to reach a high degree of equivalence are idiolect.Idiolect ‫فردية(‬ ‫)لهجة‬ is an example of problems in the translation process.The idiolect can be defined as all the language characteristics of an individual human being.The study of Arabic dialects has already been investigated by many researchers, 15 but the studies conducted are still limited to the study of Egyptian dialects. 1617When readers talk about Arabic dialects, the general idea is still limited to the study of Egyptian dialects.However, the study of dialects in general is associated with rather complicated problems of translation.Therefore, the study of dialects needs to be extended to the level of cultural terms. 18e cultural categories established by Newmark can be divided into the following aspects; (1) Ecology, (2) Material culture (artefacts), (3) Social culture, (4) Organisations, ( 5) Gestures and habits.The study of translation techniques has been 11 Ahmad Khuddro, Linguistic Issues and Quality Assessment of English-Arabic Audiovisual  Translation (United Kingdom: Cambridge Scholars Publishing., 2019).
13 Siirikanda Sakulpimolrat, "The Analysis of explored by previous researchers. 19However, the study has not looked in depth at the specific concept of culture and its relationship with semantics and lexicography.Previous studies show that the study of translation techniques has not been specifically applied to the study of cultural terms from Arabic into Indonesian and Javanese.The existing studies are limited to the study of scientific texts.As we know, scientific texts and religious texts have a different character. 20Moreover, the study of translation techniques is still limited to the study of short stories.
In the field of audio-visual translation (AVT), the study of translation techniques has also been conducted by previous researchers.Religious texts are very different in form and character from AVT studies.This fact widens the research gap, so the study of translation techniques in Arabic religious texts should be massively expanded.This underlines the argument that the study of translation techniques must be focused on religious texts.The study of translation techniques should therefore be specifically focused on religious texts in the hope that researchers can bring novelty and innovation to the study.
The study of translation at the macro level, i.e. translation method and ideology, has also been explored by previous researchers, 21222324 however, these studies have not discussed the translation of cultural aspects and their relationship to semantics and lexicography in detail.Previous researchers have examined Arabic-Javanese translation, 25 but they have not specifically explored the relationship between microtranslation (translation technique) and macro-translation (translation method and ideology).Moreover, the article does not analyze the relationship between translation and semantics and lexicography. 26An important part of the cultural term is terminology that has to do with local wisdom.When we talk about local wisdom, we think of the aphorism of Al-Hikmah, which is an important part of wisdom in Arabic.In some cases, we find local wisdom texts in Arabic that are translated into Javanese and Indonesian.
The research questions in this study are thus: (1) What is the technique of translating local wisdom from Arabic into Javanese and Indonesian? (2) What are the methods and ideologies of translating local wisdom from Arabic into Javanese and Indonesian? (3) What is the relationship between the technique, method and ideology of translation and the semantic and lexicographic studies in the translation of local wisdom from Arabic into Javanese and Indonesian.
Based on the above research questions, the following research objectives can be derived: (1) this study aims to describe and elaborate the techniques of translating local wisdom from Arabic into Javanese and Indonesian, (2) this study aims to describe and evaluate the methods and ideologies of translating local wisdom from Arabic into Javanese and Indonesian, (3) finally, this study aims to describe and analyze how the relationship between the techniques as a micro-translation study and the methods and ideologies of translation as one of the main components of the macro-translation study.
The micro and macro studies are related to linguistic studies, especially Arabic semantics and Arabic lexicography.
In general, the methods to achieve these three objectives were elaborated on the basis of descriptive, qualitative methods by obtaining appropriate data. 27The collected data are compared with some relevant theories.The study on translation techniques refers to the studies conducted and refined by previous researchers.The study of translation methods refers to Newmark's V-diagram.Finally, the study of translation ideology refers to the main theories of foreignization and domestication. 2826 Yusuf Baihaqi, "Ijaz of Al-Qur'an in Perspective of An Noursi and Its Implication Towards the Translation of Al-Qur'an."Jurnal Al Bayan: Jurnal Jurusan Pendidikan Bahasa Arab 11, no. 2 (2019): 305-319.

Methods
The research method in this study is generally qualitative linguistics.The data in this study are multiple language units. 29The data comes from the Arabic al-Hikam text translated into Javanese and Indonesian.The data analysis in this study uses Spradley's model, namely domain analysis, taxonomy analysis, component analysis, and cultural theme analysis.Data validation in this study was done using the FGD method.The data in this study are language units.In this study, they were analyzed based on previous studies, such as the study on the translation of the Arabic text Al-Hikam into Indonesian and the study on the translation of the text Syarah Al-Hikam by Kyai Sholeh Darat from Javanese (Arabic pegon) into Indonesian.Some data belonging to cultural terms, especially religious terms, were analyzed using micro and macro translation analysis.
The data analysis in this study used and adopted Spradley's model modified by Santosa.The first is domain analysis.Domain analysis is related to micro-translation analysis.Microanalysis refers to the identification of cultural terms and translation techniques.The second is taxonomy analysis.Taxonomy analysis is linked to macrotranslation analysis.In macro analysis, the aspects of translation method and translation ideology are examined in detail.The third analysis is the componential analysis.In componential analysis, the relationship between domain analysis and taxonomy analysis is assessed.The componential analysis attempts to find common ground between the domain analysis in the form of types of cultural terms and types of translation techniques and the macro analysis in the form of translation methods and ideologies.Finally, cultural theme analysis in this study attempts to find the intersection between micro and macro analysis of translation with semantic studies and lexicographic studies.

Results and Discussion
The results and discussion in this study refer to two things, namely the results on the micro analysis of translation techniques and the findings on the macro level of translation method and ideology.Translation techniques play a fundamental role in the micro translation studies.The micro-level analysis is closely related to the macro-level analysis, such as the study of translation method and ideology.The micro investigation of translation technique is in line with Molina and Albir's study, which states that translation technique has several basic characteristics, namely: (1) translation technique affects the translation result, (2) translation technique compares the source language (SL) and the target language (TL), ( 3) translation technique affects smaller (micro) textual units, such as words, phrases, and sentences, in the target language (TL).(4) the translation technique is discursive (logical), natural and contextual, ( 5) the translation technique is functional.
The results of the FGDs show that the application of translation techniques to Arabic-Indonesian aphorisms (al-Hikam Sheikh Ibn Athaillah) and Javanese-Indonesian aphorisms (Syarah al-Hikam Kyai Sholeh Darat) leads to different results.This is due to the different perspectives of the translators who try to achieve equivalence in the smallest units of language in the source language (Arabic), such as words and phrases, so that they are equivalent, accurate, readable and acceptable in the target language (Indonesian and Javanese), citing the opinion of Molina and Hurtado, namely how equivalence in translation works in relation to the source text (how translation equivalence works in relation to the original text).Moreover, this relationship is not only limited to the text, but also to how translation works in relation to context and process.
Table 1 showed the results of the identification of the application of techniques in translating Al-Hikam's aphorisms from Arabic into Indonesian.Table 2 is the result of identifying the application of translation techniques in translating al-Hikam syarah from Javanese into Indonesian.The distribution and application of translation techniques can be easily seen in each of the following tables and figures.Hikam is translated from Arabic into Indonesian by providing additional information and explanation by explaining some Arabic words into Indonesian.The amplification technique in the form of paraphrasing also has a considerable part.This shows that the translator is more inclined towards the target language.In this case, the translator is more concerned with facilitating the reader's understanding of the Arabic text.From Table 1 above, it can be concluded that some of the techniques for translating cultural terms are used to a small extent (not dominantly) by the translators, namely the techniques of borrowing and description.
Di saat tekad seorang salik ingin berhenti pada apa yang tersingkap baginya, himmatu salikin an taqifa 'inda ma kusyifa laha Suara-suara hakikat pun memperingatkannya Table 3 showing that there is a phenomenon of data in the form of cultural terms.
The data in the form of cultural terms are closely related to the term Islamic Sufism.
Readers who are not familiar with the terms of Islamic Sufism will find it difficult to understand the term salikin.Therefore, a translation technique is required to solve the problem at the micro level.The translator borrows the term salikin in Arabic so that the nuance of the term is preserved in Arabic and it becomes a term that is widely recognized in the target language (Indonesian).
One of the peculiarities of al-Hikam's aphorisms is the use of Sufi terms, which the translator retains purely.This can be seen in the translation of the Arabic word /salikun/, which is retained "in the target text as "salik".The term is one of the terminological terms used by the Sufis.In the dictionary of Sufi terminology, the word salik is synonymous with wanderer.
It is assumed that the term salik is of Arabic origin, derived from the verb /sa-laka/ which means "to behave" or "to follow"./salaka ath-thariqa/ ( ‫سار‬ = َ ‫الطريق‬ ‫سلك‬ ‫)فيه‬ can be interpreted to mean "through the path.The term wayfarer (traveller) itself is part of Sufi terminology which has been distinguished from another Sufi term, namely: majdhub.Salik is a term for people who are slowly making their way to Allah SWT at a basic level.This stage seeks to understand the signs of the Divine through the heart and soul.They, the saliks, undergo contemplation and observe the discipline of asceticism. 30e pure borrowing in the word salik comes from the singular form.The study of pure borrowing is closely related to the aspect of language interference in Arabic, called /tadakhul/, as one part of the study of language transfer. 31On the other hand, pure borrowing also occurs in plural words, namely in the word al-ahwal ‫)األحوال(‬ as in the following example.Table 4 showed that, we find the phenomenon of cultural terms.These cultural terms are closely related to Islamic Sufism.Therefore, it will be difficult for an inexperienced reader to understand the word ahwal.In this case, the translator uses one of the translation techniques, namely the technique of borrowing translation.This technique, which is strongly oriented towards the source language (Arabic), is used by the translator so that the foreign term becomes a new insight for the reader.This technique of borrowing translation is used by the translator because he does not want to lose the original nuance of the word ahwal in Arabic.
In the above data the word aḥwal ‫)أحوال(‬ is the plural form of the word hal ‫)حال(‬ which means "thing or state".The term ahwal is understood as a state or condition of the soul felt by a Sufi that accompanies a certain maqam of the Sufi without power and effort.The word ahwal itself in Arabic is plural, although it is understood as "a" condition or state.It is often paired with the word "maqam" in Sufi terminology, just as the word salik is paired with the word "majdhub". In addition to the use of borrowing techniques, some cultural terms are also translated using the techniques of description.Description is a translation technique that attempts to replace a term or expression with a description of its form or function.In the aphorisms of al-Hikam, there are many specific terms related to Sufi terminology.Not only are these terms adopted or borrowed in the target language, but there are also some terms where descriptive techniques are used to further clarify the meaning and information for the reader.In the following two data examples, two examples of data in the source language that experience description techniques are explained.The first word is singular, namely the word/at-tadbir/(‫)التدبير‬ in Arabic, the second word is plural in Arabic, namely/al-asbab/(‫.)األسباب‬ Table 5 showed that there is a phenomenon of cultural term data that is quite difficult for novice readers to understand, namely the word at-tadbir.The translator uses description translation technique to explain the word at-tadbir.
Lexically, the word/at-tadbir/can be interpreted as "order, arrangement, management, planning, and preparation".The word/tadbir/in the dictionary of Sufism is equated with "self-direction" as opposed to seeking out an authentic shaykh. 32Examples of frequently used expressions are:

‫تدبير‬ ‫في‬ ُ ‫هللا‬ ‫و‬ ‫تفكير‬ ‫في‬ ُ ‫املرء‬
Manusia merencanakan tetapi Allah-lah yang menentukan/Man plans but it is God who decides In the above example, the word is explained as "busy taking care of your world".
Based on the meaning component, the word "taking care" is close to the lexical meaning of the word tadbir in Arabic, but in this case, the translator is trying to achieve the context in the aphorism that the activity or "busy taking care" is one of the priorities of people who ultimately focus only on worldly affairs.Therefore, it would not be enough for the translator to translate the word tadbir with its lexical meaning, which is "arrangement".Therefore, the description technique becomes the translator's main choice to explain the word in the aphorism.In addition to the singular words in Arabic that are subject to the application of the description technique, there are also plural words that are not free from the application of the technique.
In the data above, the word asbab is used to explain the entry into world affairs.The word asbab in the aphorism above is juxtaposed with the word /at-tajrid.The term attajrid in the Sufism dictionary is understood as isolation, seclusion for devotional purposes.In this case, the word at-tajrid is understood as a process of isolation or "silence" and turning away from all the affairs of the world, both those that bind the heart and soul, namely those Sufis solely focus on worshiping Allah without thinking about efforts and endeavours.In this case, the word at-tajrid becomes the opposition of the word al-asbab, when Allah puts humans in the position of tajrid but humans prefer the position of asbab.Readers who are unfamiliar with Sufi terms will have difficulty understanding the text, therefore, the translator tries to improve readability by using the description technique, in this case, the word al asbab is translated as "to enter into the busyness of worldly affairs" and at-tajrid is understood as "to let you go", that is, to let go of worldly affairs.The two terms in the study of al-Hikam aphorisms are often paired as "maqom tajrid" and "maqom asbab".The former is understood as a position of detachment from worldly affairs, while the latter is understood as being bound by worldly matters.Some references mention that tajrid is to specialise in worship and leave the business of seeking sustenance.While al-asbab is understood as causation, making efforts to seek sustenance.
An extension of the description technique is the annotation model.For some cultural terms, the annotation technique is also used to explain their meaning.In this The term annotation has been associated with translation science.Annotations and comments have a close relationship with judgement in translation.One of them is as in the example above, how the translator explains the word maqam from Arabic into Indonesian by using the annotation model.In recent developments, the term annotation is not only limited to providing explanations, but in more detail, annotation is positioned as the frontline in the process of determining the quality of translation.Annotation in translation science is also one of the important studies in translation criticism.Three important things that must be considered in translation criticism are: (1) revision, ( 2) evaluation, and (3) review. 34 we look at the above example, the translator still uses many foreign language terms in the annotation, such as: the terms salik and mujahadah.For readers who do not understand the world of Islamic Sufism, this is a problematic premise.One of the explanations of the foreign words should be the commentary, but in this case the translator should reduce the foreign terms from the source language.The foreign terms in the source language are completely transferred into the target language by using the "borrowing translation" model.Based on the above findings, it can also be concluded that when analyzing translated texts, there are several techniques that reveal the tendency of the source language and the target language.Translation techniques that tend towards the source language use source language-oriented translation methods.Translation techniques that tend towards the target language use target language-oriented translation methods.The technique that tends towards the source language uses the ideology of foreignisation.The technique based on the target language, on the other hand, chooses the ideology of domestication. 35The study of borrowing translation techniques is very useful for the development of semantic studies.At the same time, the study of description techniques is very useful for the development of the study of dictionaries in Indonesia.The attempt to define a term cannot be separated from the search for an equivalent from the source language in the target language.When no exact equivalent can be found in the target language, the description translation technique becomes one of the most important options.

Conclusion
The conclusion from this study shows that cultural terms are translated by using some special techniques.The tendency of these techniques can be examined through the wa ḥusnul-'aḥwali dan sebaik-baik ahwal minat-taḥaqquqi fi maqamatil-inzali adalah yang dihasilkan dari kemapanan maqam maqam yang diraih.
The technique of borrowing translation is part of the source-language-oriented translation technique.Meanwhile, description translation technique on the other hand, is a target language-oriented translation technique.The borrowing translation technique follows the ideology of foreignization (Arabization).The descriptive translation technique, on the other hand, follows the ideology of domestication (localization).
concept of Newmark's concept of translation and Venuti's super-macro concept of translation ideology.In general, the cultural terms of Sufism are translated using borrowing and description translation techniques.One of the derivatives of the description technique is the annotation technique.The borrowing technique uses a translation method based on the source language.The description technique and the annotation technique use target language-oriented translation methods in macroanalysis.The borrowing technique uses the ideology of foreignisation.In contrast, the description technique and the annotation technique use the ideology of domestication.This study has limitations in terms of the material object.This study only focuses on 2 sources of corpora data.This study suggests that further studies can be conducted to analyze the translation techniques in various Syarah al-Hikam by Muslim scholars such as Said Ramadhan al-Buthi, Ibn Ajibah, Ibn Abbad, Ahmad Zarruq, Ash Syarnubi and AshSyarqawi.An in-depth study of the techniques of borrowing translation will have a significant theoretical impact on the study of lexical semantics.At the same time, a comprehensive study of techniques of description will have impacts and benefits for terminology and literacy, especially in the field of lexicography.The contribution of this research to the study of Arabic language in Indonesia is that an in-depth and comprehensive study of cultural terms in local wisdom is needed.This is because local wisdom is the source of wisdom values.

Table 1 .
Mapping of Translation Techniques in Arabic -Indonesian al-Hikam Aphorisms Table1showed that the common equivalent translation technique comes first with a total of 754 techniques.This shows that the text of Al-Hikam is frequently and accurately translated from Arabic into Indonesian.The technique of amplification (explanation) ranks second with 135 techniques.This condition shows that the text of Al-

Table . 2
: Mapping of Translation Techniques in Javanese -Indonesian Syarah al-HikamFrom the results in Table2, it can be concluded that the common equivalent translation technique is one of the dominant translation techniques.It can be concluded that the translation of Kyai Sholeh Darat's Syarah al-Hikam from Javanese (Arabic pegon) into Indonesian is acceptable according to the general rules and conventions of the Indonesian language.Some translation techniques used in the translation of cultural terms in Islamic Sufism are also found in Table2, such as the techniques of variant borrowing and pure borrowing translation.The difference between Table1 and Table 2 isthat there is no data phenomenon using annotation model in Table1.Table1is the result of mapping translation techniques from Arabic to Indonesian.Table2, on the other hand, is the result of mapping translation techniques from Javanese (Arabic Pegon) into Indonesian.It can be concluded that translation from Arabic to Indonesian does not

Table 3 .
Examples of Cultural Terms Translated Using Borrowing Techniques

Table 4 .
Examples of Cultural Terms Translated with the Pure Borrowing Technique

Table 5 .
Examples of Cultural Terms Translated Using Translation Techniques Description

Table 6 .
Examples of Cultural Terms Translated Using Translation Techniques Description case, the annotation translation technique refers to notes made by the translator to explain (or clarify), comment on or critique the source text.Some examples of the annotation technique in the Syarah al-Hikam of Kyai Sholeh Darat can be seen in the following data examples.The annotated words are mostly words or terms that originate from Arabic and have become one of the most important terminologies in the study of Islamic Sufism, as the following example shows.