Meaning Shift in Indonesian Culture of Arabic Borrowed Words Hafiz, Qari’ and Levels of Education under the Department of Religious Affairs

Meaning Shift in Indonesian Culture of Arabic Borrowed Words

Hafiz, Qari’ and Levels of Education under the Department of Religious Affairs

Abstract: There is ‘shift of emphasis’ in translation studies from text oriented to text embedded in its network of both source and target cultural signs. In Indonesian culture, the Arabic borrowed words hafiz, qari and levels of education under the Department of Religious Affair’ seem to be used incorrectly. Since, everytime the word hafiz is mentioned the intended meaning is ‘a man who memorizes by heart Qur’an’ and whenever anyone says qari’ the intended meaning is ‘a man who reads Qur’an by vocalizing it. Not to mension levels of education. That is why this paper is presented to check out wether or not there is shift of meaning. Analyzing Arabic as well as Indonesian cultural signs the author concluded that there is meaning shift of Arabic borrowed words hafiz, qari and levels of education’ in Indonesian culture.
Keywords: Meaning shift, hafiz, qari’, Arabic versus  Indonesian culture
Introduction
Larson states that translation is
Larson, Mildred L. Translation Theory and Practice. http://www.seasite .niu.edu/trans/articles/Translation Theory and Practice.htm. July 2013

Redefining the old questions about translation studies
Machali, Rochayah. Kajian Penerjemahan terkait Kajian Budaya: Dengan Kasus-kasus domestication dan foreignization. In International Seminar on Translation: Orientation & Goal of Translation Study and Problems Within. Postgraduate Program Yogyakarta State University. (2010), p 2
‘shift of emphasis’ in translation studies from text oriented to text embedded in its network of both source and target cultural signs.
Machali, Rochayah. Redefining Textual Equivalence in Translation with Special Reference to Indonesian-English. Jakarta: The Translation Center Faculty of Arts- the University of Indonesia. 1998, p 151

In the case of Qur’anic translationof Al-Baqarah 2:60 and Al-A’raf 7:160, Kamaliestates that translation shifts occur at the lexicogrammar in translation of the words “infajarat and imbajasat in Indonesian language. Meaning shift through a change of viewpoint also occurs in these words which are considered as synonim and translated as memancar’gushed forth’. Since infajarat means ’gushed forthwith huge prosperity and powerful’ and imbajasat means ’gushed forthwith less prosperity and less powerful’. (4)
Dark and light metaphors in Qur’anic verses have been interpreted with various interpretations as described by Moslem schoolars.Dark metaphors are interpreted as hypocrisy; disbelief; the useless of deeds of disbelievers; inside salmon’s belly in the deep sea in the night time (the hardness of being inside salmon’s belly); the hardness of life;and ‘three darknesses’ about embryo interpreted asplacenta, womb and bellywhich means protection, peacefulnessandcomfortfor embryo. While light metaphors are interpreted as The source and bestower of light and enlightenment, religion, guidance, Holy Books: Torah, Psalter, the New Testament, Al-Qur’an, Prophet Muhammad, and Allah’s justice in Hereafter. Based on the above interpretations,by analyzing two types of Qur’anic translations by the Ministry of Religious Affairs of the Republic of Indonesia Al-Qur’an dan Terjemahannya (5) and JassinAl-Qur’an Bacaan Mulia (6), Murtadho concluded that transposition or translation shifts occur at the lexicogrammar on the Qur’anic dark and light metaphors. Modulation or meaning shift also exists in term of perspective.(7)
In Indonesian culture, the Arabic words hafiz and qari’seem to be used incorrectly. Since everytime the word hafiz is mentioned the intended meaning is ‘a man who memorizes Qur’an by heart and whenever anyone says qari’the intended meaning is ‘a man who reads Qur’an by vocalizing it’. Therefore, the author presents ‘Meaning Shift of Arabic Borrowed Words Hafiz, Qari and levels of education under the Department of Religious Affair in Indonesian Culture’ to check out wether or not there is shift of meaning. The discussion will be initiated by analyzing lexical meaning of hafiz, qari and levels of education’as well as their terminology through dictionaries, The Qur’an: Arabic Text With Corresponding English Meanings, (8) Islamic literature dealing with Qur’an and Hadith and an interview with academic staffs of The Islamic State University (UIN Maliki) Malang Indonesia: Dr. Bakry Bachit a Sudanese lecturer, Dr. Syuhada’ who had been living in Sudan along time and Dr. Torkis Lubis who had been in Marocco a long time. (9)
The Meaning of Hafiz
The word hafizmeans ‘memorizer, one who learns by heart, one who knows by heart’ it derives from hafiza (‘an zahri qalbin); hafiza ghaiban; istazharathat means to memorize, learn by heart, commit to memory, con; to know by heart. Hafiza has other meanings: to keep, preserve, protect, guard, safeguard, shield, defend, secure; to mantain, sustain, uphold, vindicate, keep up, retain, hold; to have in custidy, take custidy of; to save, conserve, store, put away; reserve (10). Hafiza is categorised as ‘past simple, past perfect, and past continuos’ (11). Checking out the meanings of hafizaand its derivables, 41 Qur’anic verses are delivered below utilized with the translation by using “The Qur’an: Arabic Text with Corresponding English Meanings (see table 1).
Table 1: Hafiza in Qur’anic versesand their translation

No	Surah &Number of Verse	Translation	Quranic Verses
1	An-Nisā' 4:34	Guarding in (the husband’s) absence what Allah would have them guard.	حفظت للغيب بما حفظ الله
2	Al-Ĥijr15:1	And We have protected it from every devil expelled (from the mercy of Allah)	وحفظنها من كل شيطن رجيم
3	Yūsuf12:65	And protect our brother	و نحفظ أخانا
4	An-Nūr 24:30	And guard their private parts. (from being seen and from unlawful acts).	و يحفظوا فروجهم
5	An-Nūr 24:31	And guard their private parts.	و يحفظن فروجهن
6	Ar-Ra`d 13:11	Who protect him by the decree of Allah	يحفظونه من امر الله
7	Al-Mā'idah 5:89	But guard your oaths (do not take oaths indiscriminately or swear to do that which is sinful, requiring expiation)	واحفظوا ايمنكم
8	Al-'An`ām 6:92	and they are maintaining their prayers	وهم على صلاتهم يحافظون
9	Al-Mu'minūn 23:9	And they who carefully maintain their prayers-	وهم على صلاتهم يحافظون
10	Al-Ma`ārij 70:34	And those who (carefully) maintain their prayer:	والذين هم على صلاتهم يحافظون
11	Al-Baqarah 2:238	Maintain with care the (obligatory) prayers and [in particular] the middle [i.e. ‘asr] prayer	حفظواعلى الصلوت والصلوة الوسطى
12	Al-Mā'idah 5:44	By that with which they were entrusted of the scripture of Allah	بما استحفظوا من كتاب الله
13	Aş-Şāffāt 37:7	And as protection against every rebellious devil	و حفظا من كل شيطان مارد
14	Fuşşilat 41:12	And we adorned the nearest heaven with lamps (i.e. stars, for beauty) and as protection.	وزينا السماء الدنيا بمصابيح وحفظا
15	Al-Baqarah 2:255	And their preservation tires Him not	ولايؤده حفظهما
16	Aţ-Ţāriq 86:4	There is no soul but that is has over it a protector	ان كل نفس لماعليها حافظ
17	Yūsuf 12:64	Allah is the best guardian	فالله خير حافظا
18	Al-'Aĥzāb 33:35	The men who guard their private parts and the women who do so	والحفظين فروجهم والحفظات
19	Al-Mu'minūn 23:5	And they who guard their private parts	والذين هم لفروجهم حفظون
20	Al-Ma`ārij 70:29	And those who guard their private parts	والذين هم لفروجهم حفظون
21	At-Tawbah 9:112	And those who observe the limits (set by) Allah	والحفظون لحدودالله
22	Yūsuf 12:12	we will be his guardians.	وانا له لحفظون
23	Yūsuf 12:63	And indeed, we will be his guardians. ”	وانا له لحفظون
24	Al-Ĥijr 15:9	Indeed, it is We who sent down the message (i.e. the Qur’an), and indeed, We will be its guardian.	انا نحن نزلنا الذكر وانا له لحفظون
25	Yūsuf 12:81	And we were not witnesses of the unseen	وماكنا للغيب حفظين
26	Al-'Anbyā' 21:82	And we were of them a guardian.	وكنا لهم حفظين
27	Al-Muţaffifīn 83:33	But they had not been sent as guardians over them	وما ارسلوا عليهم حفظين
28	Al-'Infiţār 82:10	And indeed, (appointed) over you are keepers,	وان عليكم لحفظين
29	Al-'An`ām 6:61	And He sends over you guardian-angels	ويرسل عليكم حفظة
30	Hūd 11:57	Indeed my Lord is, over all things, Guardian	ان ربي على كل شيء حفيظ
31	Yūsuf 12:55	I will be a knowing guardian.”	اني حفيظ عليم
32	Saba' 34:21	And your Lord, over all things, is Guardian	وربك على كل شيء حفيظ
33	Ash-Shūraá 42:6	Allah is (yet) Guardian over them	الله حفيظ عليم
34	Qāf 50:4	and with Us is a retaining record	وعندنا كتب حفيظ
35	Qāf   50:32	for every returner (to Allah) and keeper (of His covenant)”	لكل اواب حفيظ
36	Hūd 11:86	But I am not a guardian over you.	وما اناعليكم بحفيظ
37	An-Nisā' 4:80	We have not sent you over them as a guardian.	فما ارسلنك عليهم حفيظا
38	Surat Al-'An`ām 6:107	And We have not appointed you over them as a guardian	وما جعلنك عليهم حفيظا
39	Ash-Shūraá 42:48	then We have not seen you, (O Muhammad), over them as a guardian	فما ارسلنك عليهم حفيظا
40	Al-Burūj 85:22	[inscribed] in a preserved Slate	في لوح محفوظ
41	Al-'Anbyā' 21:32	And We made the sky a protected ceiling	وجعلنا السماء سقفا محفوظا

The use of hafiza and its derivablesin above verses can be classified into two: (a) when it is dealt with Allah The Almighty means protection against every rebellious devil and the best guardian over all things especially The Qur’an: “Indeed, it is We who sent down the message (i.e. the Qur’an), and indeed, We will be its guardian.”, (b) when it is dealt with mankind means conducting all kinds of deeds: protection their brother, maintaining their prayers, guardingtheir oaths,they were entrusted of the scripture of Allahand avoiding wrongdoings byguarding in (the husband’s) absence, guarding their private parts (from being seen and from unlawful acts) etc. In other words, hafiza refers to the deeds and none of the verses mean ‘learn Quran by heart.’ only one verse explisitly explain that Allah Almighty guards the Qur’an. However, in dayly life in Sudan and Marocco hafiz is used to refer ‘anyone who memorizes Qur’an by heart’, as stated by academic staffs of The Islamic State University (UIN Maliki) Malang Indonesia: Dr. Bakry Bachit a Sudanese lecturer, Dr. Syuhada’ and Dr. Torkis Lubis.
Muslim scholars have given titles to expert in Hadith: the recorded words, actions and sanctions of the Prophet Muhammad.The expertise that shows the capability in reciting thousands of Hadith and its exhausting knowledge needed. There are four classifications: (a) Al-Hakim, those who know everything about Hadith, (b) Al-hujjah, those who recite 300,000 Hadith and their sanad (c) Al-Hafiz, those who recite 100,000 Hadith and (d) Al-Muhaddith, those who recite the huge amount of Hadith. The recent Islamic scholars classify them more detailed:(a) Amirul Mu’minin, (b) Al-Hakim, (c) Al-mutsbit, (d) Al-Hafiz, (e) Al-Mufid, (f) Al-Muhaddits, (g) Al-musnid or Ar-rawiyah (12).Khon also classifies seven but in different titles: (a) Amirul Mu’minin, (b) Al-Hakim, (c) Al-Hujjah, (d) Al-Hafidh, (e) Al-Muhaddits, (f) Al-Musnid, and (g) thalib al-hadith (13).
In spite of the difference in those classifications of titles, the term hafiz is used for someone expert in Hadith. However, hafiz in dayly usein Indonesia refers to ‘a man who memorizes Qur’an by heart’. This meaning is also stated in Indonesian dictionary i.e. ‘Kamus Besar Bahasa Indonesia’thathafiz n penghafal Alquran ‘a man who memorizes Qur’anby heart’(14). The term hafiz in plural form huffaz with the same meaning is also used in an organisation namely: ‘Jamiyyatul Qurra’ wal Huffadz’ organisation of people who read Qur’an by vocalizing it and who memorize it by heart’. See table 2 to grasp up the meanings.




Table 2: Hafiz meanings in two cultures

Specific Culture	Source	Meaning
Arabic culture	Dictionary (lexical meaning)	a person memorizes by heart any subject matter
	Quranic verses	1.        when it is dealt with Allah The Almighty means protection against every rebellious devil and the best guardian over all things especially The Qur’an “Indeed, it is We who sent down the message (i.e. the Qur’an), and indeed, We will be its guardian.” 2.        when it is dealt with mankind means conducting all kinds of deeds: protection their brother, maintaining their prayers, guarding their oaths,they were entrusted of the scripture of Allah and avoiding wrong doings by guarding in (the husband’s) absence, guarding their private parts (from being seen and from unlawful acts) etc.
	Hadith terminology	a person who recites 100,000 Hadith
	Dayly use	a person memorizes Qur’an by heart
Indonesian culture	Indonesian Dictionary (KBBI/ lexical meaning)	n penghafal Alquran ‘a man who memorizes Qur’an by heart’
	Dayly use	1.        a person memorizes Qur’an by heart 2.        The term hafiz in plural form huffaz with the same meaning is also used in an organisation namely: ‘Jamiyyatul Qurra’ wal Huffadz’ organisation of people who read Qur’an by vocalizing it and who memorize Qur’an by heart’.

Based on table 2, in Arabic culture which is reflected from above lexical meaning, Qur’anic verses, Hadith terminologyand dayly use, the word hafiz means ‘anyone memorizes any subject matter, memorizes Qur’an by heart or recites at least 100.000 Hadith.In Indonesian culture, however, which is reflected from Indonesian dictionary (KBBI) and dayly use, hafiz means a person who memorizes Qur’an by heart and does not reflect to expert in Hadith. Comparing the two cultures of the word hafiz it can be concluded that there is meaning shift i.e. narrowing the scope of meaning.
The Meaning of Qari’
The word qari’means ‘reader; reciter.’ It derives from qaraa: to read, peruse, to recite, to read between the lines, to study under someone’ (15). Qari’ for male and Qariah for female. Qaraais categorised as ‘past simple, past perfect, and past continuos’. (16) Checking out the meanings of qara’ and its derivables, 18 Qur’anic verses are delivered below utilized with the translation by using “The Qur’an: Arabic Text with Corresponding English Meanings, as seen in table 3. (17)
Table 3: Qara’a and its deviables in Qur’anic verses and their translation

No	Surah & verse	Translation	Quranic Verse
1	An-Naĥl 16:98	So when you recite the Qur’an	فاذا قرأت القرأن
2	Al-'Isrā' 17:45	And when you recite the Qur’an	واذا قرأت القرأن
3	Al-Qiyāmah 75:18	So when We have recited it [through Gabriel], then follow its recitation.	فاذا قرأنه فاتبع قرءانه
4	Ash-Shu`arā' 26:199	And he had recited it to them [perfectly]	فقرأه عليهم
5	Al-'Isrā'17:106	And [it is] a Qur’an which We have separated [by intervals] that you might recite it to the people	وقرآنا فرقنه لتقرأه على الناس
6	Surat Al-'Isrā' 17:93	until you bring down to us a book we may read.	حتى تنزل علينا كتبا نقرأه
7	Yūnus 10:94	Then ask those who have been reading the Scripture before you	فسئل الذين يقرءون الكتب من قبلك
8	Al-'Isrā'17:71	Those will read their records	فأولئك يقرءون كتبهم
9	Al-'Isrā' 17:14	Read your record.	اقرأ كتبك
10	Al-`Alaq 96:1	Recite in the name of your Lord	اقرأ باسم ربك
11	Al-`Alaq 96:3	Recite, and your Lord is the most Generous -	اقرأ وربك الأكرم
12	Al-Ĥāqqah 69:19	he will say, “Here, read my record!”	فيقول هاؤم اقرءوا كتبيه
13	Al-Muzzammil 73:20	So recite what is easy [for you] of the Qur’an. So recite what is easy from it	فاقرءوا ماتيسر من القرآن فاقرءوا ماتيسر منه
14	Al-'A`rāf 7:204	So when the Qur’an is recited, then listen to it	وإذا قرئ القرآن فاستمعوا له
15	Al-'Inshiqāq 84:21	And when the Qur’an is recited to them, they do not prostrate [to Allah]?	وإذا قرئ عليهم القرآن لا يسجدون
16	Al-'A`lá 87:6	We will make you recite, [O Muhammad], and you will not forget,	سنقرئك فلا تنسى
17	Al-Naml 27:92	And to recite the Qur’an	وأن أتلو القرأن
18	Al-Muzzammil 73:4	and recite the Qur’an with measured recitation.	ورتل القرآن ترتيلا

The word qaraa and its derivables in above verses has two meanings: read and recite: i.e. recite the Qur’an, he had recited it to them [perfectly], a book we may read., those will read their records, read your record and when the Qur’an is recited, then listen to it. The other terms with the same meaning i.e. atluwa which is categorised as ‘present’ in Al-Naml 27:92 /wa an atluwal Qur’an/ ‘ And to recite the Qur’an’and rattil ‘imperative verb’in Al-Muzzammil 73:4 /wa rattilil qur’ana tartila/ ‘and recite the Qur’an with measured recitation’. The gerund of the two words are tilawah and tartil (18). In the terminology of Qiroat (various theories of reading Qur’anic verses), qari’ means ‘beginner who learns by heart Al-Qur’an with three variants of qiroat, intermediate who learns by heart Al-Qur’an with four or five variants of qiroat, and highest degree who learns by heart Al-Qur’an with greatest and the most famous variants of qiroat. Muqri’ is expert in variant of qiroat and it’s narrators through face to face study (19).
In dayly life in Marocco, qari’ means undergraduate student and muqri’ is ‘a person who reads Qur’an verses correctly and by vocalizing it’, as stated by Dr. Torkis Lubis who had been in Marocco a long time. In Sudan muqri’ is ‘a person who reads Qur’an verses correctly without vocalizing it’ but in Egypt muqri’ is ‘a person who reads Qur’an verses correctly and by vocalizing it’, as stated by Dr. Syuhada’ who had been in Sudan a long time. Indonesian dictionary i.e. ‘Kamus Besar Bahasa Indonesia’ mentions that qari n pembaca Quran (laki-laki) ‘a man who reads Qur’an’ and qariah n pembaca Quran (wanita) ‘a woman who reads Qur’an’. In dayly use the word qari’ means ‘a person who reads Qur’an by vocalizing it’. Another term tilawah n pembacaan (ayat Alquran) dengan baik dan indah ‘reading Qur’an verses correctly and by vocalizing it’. (20)
Table 3: qari’ meanings in two cultures

Specific Culture	Source	Meaning
Arabic culture	Dictionary (lexical meaning)	qari’means ‘reader; reciter.’ It derives from qaraa: to read, peruse, to recite, to read between the lines, to study under someone’.
	Quranic verses	has two meanings: read and recite: i.e. recite the Qur’an, he had recited it to them [perfectly], a book we may read., those will read their records, read your record and when the Qur’an is recited, then listen to it.
	terminology of Qiroat (various theories of reading Qur’anic verses)	qari’ means ‘beginner who learns by heart Al-Qur’an with three variants of qiroat, intermediate who learns by heart Al-Qur’an with four or five variants of qiroat, and highest degree who learns by heart Al-Qur’an with greatest and the most famous variants of qiroat. Muqri’ is expert in variant of qiroat and it’s narrators through face to face study.
	Dayly use	Morocco qari’ is ‘an undergraduate student’ and muqri’ is ‘a person who reads Qur’an verses correctly and by vocalizing it’ Sudan muqri’ is ‘a person who reads Qur’an verses correctly without vocalizing it’ Egypt muqri’ is ‘a person who reads Qur’an verses correctly and by vocalizing it’,
Indonesian culture	Indonesian Dictionary (KBBI/ lexical meaning)	qari n pembaca Quran (laki-laki) ‘a man who reads Qur’an’ and qariah n pembaca Quran (wanita) ‘a woman who reads Qur’an’ Another term tilawah n pembacaan (ayat Alquran) dengan baik dan indah ‘reading   Qur’an verses correctly and by vocalizing it’
	Dayly use	a person who reads Qur’an by vocalizing it

Based on table 2, in Arabic culture which is reflected from above Qur’anic verses and the terminology of Qiroat (various theories of reading Qur’anic verses), the word qari’ means ‘a person reads and recites the Qur’an with all levels,‘beginner who learns by heart Al-Qur’an with three variants of qiroat, intermediate who learns by heart Al-Qur’an with four or five variants of qiroat, and highest degree who learns by heart Al-Qur’an with greatest and the most famous variants of qiroat. Muqri’ is expert in variant of qiroat and it’s narrators through face to face study.In Indonesian culture, however, which is reflected from dayly use and Indonesian dictionary, qari’means a person who reads Qur’an with or without vocalizing it.
Analyzing cultural signs the author finds out that hafiz in the source language means expertising in Qur’an and Hadith by memorizing by heart, while in target language it is limited to memorizing Qur’an by heart. The word qari’ in source language indicates expertising in Qiroat (various theories of reading Qur’anic verses), while in the target language it is limited to reading Qur’an by vocalizing it. Anyhow, these words have become Indonesian language without changing in spelling nor lafal. (21)
Levels of Education
Other Arabic borrowed words are levels of education under the Department of Religious Affairs. Indonesian dictionary i.e. ‘Kamus Besar Bahasa Indonesia’ mentions that Raudatul atfal n taman kanak-kanak ‘kindergarten’, but the term Bustanul athfal is not found in the dictionary. Madrasah n sekolah atau perguruan (biasanya yang berdasarkan agama Islam) ‘institution of education based on Islamic religion’ (22). Madrasah is used for three levels:   Al-madrasatu al-ibtidaiyyah ‘Elementary School’, Al-madrasah al-Tsanawiyyah ‘Yunior High School’ and Al-madrasah al-Aliyah ‘Senior High School’. The next levels are Al-ma’had al-ali ‘institute’, and al-jamiah ‘university’. To make it clear see table 4.
Table 4: Arabic borrowed words in Levels of Education

No	Levels of Education	Arabic Equivalence in		Arabic Borrowed Words and their Abbreviations
		Middle East	Indonesia
1	Play group	Al-hadlanah	---	Not used Kelompok Belajar / KB
2	kindergarten	Raudlatul athfal	Raudlatul athfal / Bustanul athfal	Raudlatul Athfal / RA
3	Elementary School	Al-madrasatu al-ibtidaiyyah	Al-madrasatu al-ibtidaiyyah	Madrasah Ibtidaiyyah /MI
4	Yunior High School	Al-madrasatu al-mutawassithatu	Al-madrasah al-Tsanawiyyah	Madrasah Tsanawiyah /M.Ts
5	Senior High School	Al-madrasah al-Tsanawiyyah	Al-madrasah al-Aliyah	Madrasah Aliyah /MA
6	University	Al-jamiah	Al-jamiah	Not used Universitas Islam Negeri/UIN
7	Institute	Al-ma’had al-ali	Al-ma’had al-ali	Sekolah Tinggi Institut Agama Islam Negeri /IAIN Sekolah Tinggi Agama Islam Negeri/STAIN Sekolah Tinggi Agama Islam Swasta/ STAIS

From Table 4, the Arabic equivalence of ‘play group’, al-hadlanah is not borrowed word because it is a new term in Indonesia. Instead, they use Indonesian term ‘Kelompok Belajar’ which is abbreviated ‘KB’. The next four levels of education which are abbreviated as RA, MI, MTs, and MA have been borrowed. RA which stands for Raudlatul Athfal is used for ‘kindergarten’ but Bustanul athfal is not common; MI stands for Madrasah Ibtidaiyyah ‘Elementary School’; M.Ts stands for Madrasah Tsanawiyah ‘Yunior High School’ and MA stands for Madrasah Aliyah ‘Senior High School’.
Except Raudlatul Atfal, grammatical shift occurs in deleting al- ‘a definite article’ from the borrowed words al-madrasatu al-ibtidaiyyah, al-madrasah al-Tsanawiyyah and al-madrasah al-Aliyah. In Middle East Arabic equivalence for Yunior High School is al-madrasah al-mutawassithah because mutawassith mean ‘middle, intermediate and they name Senior High School al-madrasah al-Tsanawiyyah. In Indonesia they use al-madrasah al-Tsanawiyyah for Yunior High School and al-madrasah al-Aliyah for Senior High School. The term ‘aali’ means ‘high, high level’ and the term ra’lim ‘aali’ and diraasaat aaliyah mean ‘high education. Therefore, meaning shift occurs for intending al-madrasah al-Aliyah for Senior High School instead of ‘higher education. (23)
The rest two levels of education Al-ma’had al-ali ‘institute’, and al-jamiah ‘university’ are not used as borrowed words in Indonesian language. They use Indonesian terms: UIN stands for Universitas Islam Negeri ‘Islamic State University’, IAIN stands for Institut Agama Islam Negeri ‘Islamic State Institute’, STAIN stands for Sekolah Tinggi Agama Islam Negeri ‘‘Islamic State Academy’. Meaning shift occurs due to translating al-madrasatu al-mutawassithatu in the source language ‘Yunior High School’ as Al-madrasah al-Tsanawiyyah in the target language and Al-madrasah al-Tsanawiyyah ‘Senior High School’ is translated as Al-madrasah al-Aliyah.
Conclusion
Borrowed words from any foreign language tend to have a shift either in lexicogrammar or in meaning as occur in the Arabic borrowed words hafiz, qari and levels of education under the Department of Religious Affair of the Republic of Indonesia. Comparing Arabic culture which is reflected from The Qur’an: Arabic Text With Corresponding English Meanings, the terminology of Qiroat (various theories of reading Qur’anic verses), the terminology of Hadith, dayly use in middle East countries: Sudan, Egypt and Morocco and Indonesian culture which is reflected from Indonesian dictionary i.e. ‘Kamus Besar Bahasa Indonesia’ and dayly use the author concluded that meaning shift occur in these borrowed words.


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8. The Qur’an: Arabic Text with Corresponding English Meanings. English Revised and Editedby Saheeh International. Riyadh: Abulqasim Publishing House (Al-Muntada Alislami).1997.
9. The interview occured on July 2013.
10. Ba’albaki, Rohi. Al-Mawrid: A Modern Arabic-English Dictionary. Lebanon: Dar El-Ilm Lilmalayin.1997.
11. Al-Khuli, Muhammad Ali. A Dictionary of Theoretical Linguistics: English-Arabic With An Arabic-English Glossary. Beirut: Librairie du Liban. 1982
12. Ash-Shiddieqy, Teungku Muhammad Hasbi. Sejarah dan Pengantar Ilmu Hadits.Semarang: PT Pustaka Rizki Putra. 2011. pp:104-105.
13. Khon, Abdul Majid. Ulumul Hadis. Jakarta: Amzah.2012: 115-120
14. Tim Penyusun Kamus Pusat Pembinaan dan Pengembangan Bahasa. Kamus Besar Bahasa Indonesia. Jakarta: Balai Pustaka. 1995
15. See 10.
16. See 11.
17. See 8.
18. See 10.
19. Al-Hafayan, Ahmad Mahmud Abdul Al-Sami’. Al-Wafi fi kaifiyyati tartil Al-Qur’an Al-Karim: Syarh Wafi limutanabbi Al-Jazariyyah wa Tuhfatu Al-Athfal. Beirut: Dar El-Kutub El-Ilmiyyah.2000 (Juz 1, p 10).
20. Tim Penyusun Kamus Pusat Pembinaan dan Pengembangan Bahasa. Kamus Besar Bahasa Indonesia. Jakarta: Balai Pustaka. 1995
21. Tim Penyusun Kamus Pusat Pembinaan dan Pengembangan Bahasa. Pedoman Umum Pembentukan Istilah. In Kamus Besar Bahasa Indonesia. Jakarta: Balai Pustaka. 1995
22. See 14.
23. See 10.