Semantic Approach on Toshihiko Izutsu’s Translation of Surah Al-Alaq (96:1-19): Comparison of 3 Qur'an in Japanese Translation

Toshihiko Izutsu is a Japanese non-Muslim Islamic thinker. He translated the Qur'an into Japanese in a distinctive and striking style compared to any other Japanese translator ever. The study took one example of a surah in the Qur'an, Alaq (96:1-19), and compared Izutsu's Japanese translation with a translation by the Japan Muslim Association (JMA) and Makoto Mizutani. It can be said that the Izutsu version attempts to convey not only the complex layered meaning of each chapter and each section of the Quran, but also the atmosphere of the Quran and the Arabian Peninsula at that time to Japanese readers at the same time. On the other hand, the other two Japanese translations seem to be attempting verbatim translations that are more faithful to the Arabic original. However, it might be able to be said that the JMA version emphasizes providing an accurate meaning based on the Sunnah classics annotation by putting a detailed note even at the expense of readability while the Mizutani version is same level with JMA, but the Arabic text is not attached and it’s the easiest to read among three version.


Introduction
Along with the growth of Islam in Japan, the Qur'an in Japanese translation is also increasingly diverse. One of the greatest Islamic thinkers of the 21st century came from Japan named Toshihiko Izutsu (1914Izutsu ( -1993 who was a large family in a family that held closely to the tradition of Zen Buddhism. His curiosity about philosophy began when he continued his education at Keio University. One of his most famous works is the book "God and Man in the Quran Semantics of the Qur'anic Weltanschauung" which was first published in 1964 by Keio University, Tokyo, Japan. In addition, he also translated the Quran into Japanese published by Iwanami Bunko in the form of 3 volumes with the first issue in 1957. This attracted attention because Izutsu himself was not a Muslim, but with his genius in foreign languages and his deep insight into philosophy, he managed to surprise the world with his thoughts. There has been much research done on Izutsu's thoughts on Islam and the Quran in particular. Izutsu (2015) express his opinion about Islam: IZUMI, Volume 10 No 2, 2021, [Page | 390] e-ISSN: 2502-3535, p-ISSN: 2338-249X Available online at: http://ejournal.undip.ac.id/index.php/izumi 皆様ご存じのとおりイスラムはいま や単なる宗教としてではなく、一つ の政治勢力、世界政治の動向を左右 するほどの力をもった政治勢力とし て、そしてまた、それを裏づける世 界的経済勢力としてわれわれの前に 現われてまいりました。われわれの 時局的関心が、その動きを逐一追っ ております。しかし、本来的、あイ スラム的には、イスラムは何といい ましてもあくまで宗教であり、ひと つの特徴ある信仰体系であります。 As you all know, Islam is now not just a religion, but a political force, a political force that has the power to influence the trends of world politics, and as a global economic force that supports it. It has appeared. Our local interest is following the movement one by one. However, inherently or fundamentally, Islam is, after all, a religion and a distinctive system of belief. Atoda (2003) The name of the prophet who gave the scripture is written here as Mahomet. I used to say this, but now I call it Muhammad because I decided to follow the local name as much as possible.
Here comes the expression "religious". Around 1957, when Iwanami Bunko's "Koran" (translated by Toshihiko Izutsu) first appeared, Muslims were sometimes called this way, but nowadays this is no longer the case. So just in case. This is because the Han Chinese called the Muslims of China "Hui". Here, "getting a reward from God" means that you can go to heaven. It is written in the "Quran" that both Jews and Christians can go to heaven if they believe in God seriously. Izutsu is brave enough to provide an alternative interpretation from the linguistic side. The method used is semantic analysis, namely exploring the meaning of the language of the Qur'an which is associated with the use of language itself in the pre-Qur'anic period, the phase when the Qur'an down and post the Qur'an. From this meaning then look for the relationship between verses and between concepts to form a complete understanding of the concept. This matter quite easy for Muslims who do not want to study the Qur'an in full. This method can also provide a new perspective in understand a concept in the Qur'an (Maknuna: 2015).
There have been several research about Izutsu's Japanese translation of the Quran but have not focused on Japanese semantics, or the corpus of data is not directly from Japanese. Maknuna (2015), who draw a conclusion that the interpretation of Izutsu's semantic method has met the standard of interpretation that have been formulated by scholars. When compared to the classical interpretation such as Al-Zamakhsyari, al-Razi and Sayyid Qutb, the result of the interpretation of Izutsu more comprehensive conceptually. Izutsu managed to pull a corner view of the Qur'an about something and conceptualize it, so there is a clear understanding and boundaries. By knowing the concept of clothing clearly and intact, so it is easier for us to sort and choose which clothes are in accordance with the rules of the Shari'ah even though they are fashionable continues to grow.
As a conclusion of a thesis (Fathurrahman: 2010), Toshihiko Izutsu states that the world view of the Qur'an is theocentric. It is proved that there is not a single key term in the Qur'an that is not related to the highest focus word, namely Allah. This proof is carried out using the semantic analysis method which he understands is not a simple analysis of the structure of the word form nor a study of the original meaning (denotative meaning) attached to the word form or etymological analysis, but as an analytical study of the key terms of a language with a view to ultimately capturing the worldview (weltanschauung) of the people who use the language not only as a tool for speaking and thinking, but more importantly as a tool for capturing and translating the world that surrounds them. Also, Hamidi (2009) conclude that Toshihiko Izutsu's thoughts on semantic analysis of the Qur'an, are based on the basic assumption that the Qur'an as a book of revelation, judging from the fact that it is in the form of a text, can be seen as the same as other linguistic texts. The linguistic structure is the same as the structure of other Arabic texts. Not one of the vocabularies he uses is foreign to Arabic. Even the word "Allah", which occupies a central position in the Qur'an, is not a new, unknown vocabulary in Arabic. However, the placement of these vocabularies in a new semantic field, with a world view that is different from the previous Arab world view, has made these vocabularies have new meanings which in many respects are very different from the meanings of these vocabularies in the previous period.
Also, Haggag (2019) said the translation of the Qur'an by Izutsu can be said to be a bold adventure. It has remained a peculiar exception not only in the history of translation of the Quran, but also in the entire history of translation in Modern Japan. Translation is not an act to be accomplished at one time. It is an ongoing dialogue between two different languages and cultures. Although it has some limits, Izutsuʼs translation of the Qur'an can be considered as one important step in understanding Islam in Japan. This IZUMI, Volume 10 No 2, 2021, [Page | 392] e-ISSN: 2502-3535, p-ISSN: 2338-249X Available online at: http://ejournal.undip.ac.id/index.php/izumi process of understanding continues even today.
I tried to compare one of the surah in the Quran, Al Alaq, a surah of Makiyah that descended on Mecca, is the 96th surah containing 19 verses. This surah is taken as an example of Izutsu translation style because there are some differences in the form of language style (translation) that is different from other translations. The comparison is conducted toward the translations of Izutsu (Iwanami publishing), Nichi-a Taiyaku Kuruan (Japan Muslim Association publishing) and Mizutani Makoto (Kokusho Kankokai Publishing). It is conducted like Hosaka (2016) who tried to compare 3 translations of Surah Al Qariah, and Izutsu's translation was said to be the most impressive because he had the ability to describe situations as if they were real and could be felt.
Solihu also said it is acceptable almost in all major approaches to the Qur'an that the first step and the best way to interpret the Qur'an is to let the Qur'an interpret itself. This axiom is taken in a "special way" in the structural semantics as espoused by Izutsu. By focusing on "semantic field" of the Quranic vocabulary, Izutsu is determined to take the Qur'an on its own terms and let it interpret its own concepts and speak for itself. To some extent, this has shown practically that the Qur'an is internally coherent. Such a conclusion is perhaps the most that can be expected from a critical analytical study of a scripture by an outsider.

Methods
Based on the selected study objects, this study conducted with the focus of his analysis of the study text/document using descriptive research methods intended to describe existing phenomena, which are taking place today or past times. Research methods is a scientific way of obtaining data for specific useful purposes. The scientific way means that research activities are based on characteristics scientific, namely rational, empirical, and systematic (Darmadi, 2013). This research is desk research using primary data which is 3 Japanese translation of Quran: a)

Kōran by Toshihiko Izutsu (Iwanami Bunko); b) Nichi-a Taiyaku Kuruaan by Japan Muslim Association (JMA); c) Kuruaan Yasashii Wa-yaku by Mizutani Makoto (Kokubunsho)
The stages of this research include a) Reviewing the translations one by one of the three verses; b) Comparing the use of words in verse interpretation; c) Seeking the peculiarities of the three interpretations In the above way, each of the uniqueness of translation can be seen.

Result and Discussion
As seen in table 1, from 19 data in the form of translations of Qur'anic verses in Japanese, the author tried to study one by one verses. At the beginning of the verse, Izutsu uses the command word 'yome' (read it) with the kanji 誦め yome. In a sense, there is no difference in the two kanji, it's just that Kanji 誦め is not included in the kanji jōyō or kanji letters that are not included in the list that is often used in everyday conversation. While the other 2 use 読め yome where today more people recognize than 誦め yome. In this verse, Izutsu uses the word いと も小さい凝血 which means 'a very small lump of blood', while the other 2 use 一凝 血 dan 一つの凝血 which at first glance feels not much different, Then Izutsu used 創 り な し 給 う while 2 others using the honorific form ら れ る which is better known to Japanese learners today, namely in the word 創られる 'tsukurareru' (creating). Izutsu's translation style is different from the other two translations, namely by adding the word なし給う nashi-tamau, a word of reverence to God that is also found in other verses in the IZUMI, Volume 10 No 2, 2021, [Page | 394] e-ISSN: 2502-3535, p-ISSN: 2338-249X Available online at: http://ejournal.undip.ac.id/index.php/izumi translation by him. In the site 用例 yōrei (example of the use of sentences), it is found that sentences using the word related to godhead such as the example of novel below Endo (1981) and Miura (1973): All the Lord's giving is good, so if this persecution and remorse are later, the day will come when we will clearly understand why we have been given up up to our destiny. (Endo Shuusaku "Silence")

神のなし給うことに従順になろうと努 めた。(三浦綾子 『塩狩』)
He tried to be obedient to God's no-pay. (Ayako Miura "Shiokari Pass") Data 3: 誦め、「汝の主はこよなく有難いお方。 Recite, for your Lord is the Most Generous, In this verse, Izutsu uses the word nanji 汝 as the second pronoun meaning 'thou', while the other 2 use あなた which is easier for Japanese speakers to understand today. Furthermore, the explanation of the word 汝 is explained as follows: Thou' shalt be synonymous with the second person. You mean the same as you. It is not an honorific, but rather used for an equal or less partner. It also written as 爾 in kanji. Because it is an old word, it is not used now. If you see it, it is mainly proverbs, classics, and old books. It is often used in novels and games for some reason. Just like in the previous data (data 2), Izutsu uses the combined verb 給う i.e. 教 え給う while 2 others using the honorific form ら れ る which is better known to Japanese learners today, It is in the word 教えられる 'oshierareru' (teaches). There is also no noticeable difference in meaning with the other two translations, only the difference in the mention of the word "self" which is 己ひとり, while others use 自分 dan 自ら. Then selfsufficient is translated as 他は要らぬ ta ha iranu (no other needed) while the other 2 translations are translated as 何も足りない なにころはない nanimo tarinai tokoro ha nai (lacking anything) and 満ち足りた michitarita (sufficiency). In this verse, Izutsu translates the phrase "unto your lord is the return" into a question "Don't you know that the end of the journey is God?" sounds more poetic than the other two translations 主に(凡て のものは)帰てのもは) 帰のもはれるの である and 主 に 戻 る も の な の で す "Really, It is only to your Lord that you are the place to return." Data 9 & 10: これ、どう思う、(神の)僕が祈って いると、それを邪魔する者がある。 Well, you see him who forbids A bondman of Ours when he offers prayer.
Izutsu translates "forbids" as 邪魔 (disturbing) while the other two translations use the word 阻止 (blocking), meaning not much differently. Later the word "offers prayer" was translated as 祈っ ている(pray), while the other two translations used the word 礼拝を捧げる (offers prayer). In this verse, the three translators have no difference in meaning in translating "on guidance", it's just that Izutsu uses 正しい 道 (correct path) while others use the word 導きられる・導きる (guided by God). Izutsu uses the word 懼神 'kushin' where the kanji 懼 is very rarely found. The word means 'God is afraid'. Unlike the other 2 who each use the words 敬神 'keishin' and 篤信 'tokushin'. According to the goo online dictionary, the word 敬神 'keishin' means 神をうやまうこと we wo uyamau koto 'honor God' 篤信 tokushin means 信仰のあついこと shinkō no atsui koto 'strong faith'. In this verse, Izutsu uses the word 捉ら える toraeru for the translation "pulling somewhere". While the other 2 each use 捕 える tsukamaeru (catch) and 引 っ 張 る hipparu (interesting).
Then, he also added the suffrage ぞ where the use of the particle "zo" can be said to be only one, namely, to emphasize the thing that wants to be conveyed, both to others and to oneself as if he were muttering. In Indonesian, these particles have a meaning like the word "loh" or "lah". It should also be noted that in general the "zo" particle is used by male speakers. In this verse, Izutsu and JMA have something in common in interpreting the word "sinful" as 罪ぶかい (sinful) while