Comparison of Personal Pronoun between Arabic and Its Indonesian Translation of Koran

The system of pronoun in Indonesian language and Arabic is diverse. This becomes the main consideration of the emergence of the current study. This comparative-descriptive-qualitative study aims at comparing the Indonesian translation of Quran with its Arabic version to differentiate pronouns of both languages in relation to gender (male, female, neutral), grammatical categories of number (singular, plural, dual), and tenses (past, present, and future). AlQur’an which is written in Arabic is then compared to the Indonesian translation of it. Moreover, the objects of the research are personal pronouns and the data are all linguistic units consisting of personal pronouns in the Indonesian translation of Quran compared to its Arabic version. The data were collected through content analysis. Then, the comparative and distributional methods were employed to analyze the data. The findings show that in terms of gender, personal pronoun has different translation in the two languages. Indonesian does not distinguish the personal pronoun that refers to male or female, while Arabic does. In terms of quantity, Indonesian first person pronoun kami ‘we’ is commonly used for plural. However in the translated verses, kami ‘we’ refers to both singular and plural. Furthermore, in terms of tenses, Indonesian and Arabic utilize different systems. Indonesian does not distinguish the pronoun in terms of past, present, or future act, while Arabic adjusts the grammatical conformity between the verb and the subject or between the adverb and the subject in relation to number, person, and gender to express an element of tense.


Introduction
The difference of the system of pronoun in Indonesian and Arabic language becomes this present research's deliberation.It is not only happened to the opus of Indonesian and Arabic language, however, in any cases of language around the world (e.g.English to Indonesian language).Language in every single country has its own system.In this case, the system may transpire the divergence.Directly regarding to this current study, the intended languages which are presented in this paper are English and Arabic; that the personal pronoun, numbers, and gender signify the verb forms.The followings are the examples which are able to clarify the explanation.
'Wartini (name of person for female) reads a book.' Sentences (a) and (b) employ the different forms of subject related to the number, while the pronouns in sentence (c) and (d) utilize the different forms of subject pronoun due to the gender.However, the verb form in all sentences is actually the same: membaca 'to read'.Meanwhile, Arabic has a different system, as shown in sentences (e) and (f) as follows.
The verb basatta of engkau menggerakkan atau membentangkan is used for the second person with the second person singular personal pronoun, the object is adjusted into yadaka or tanganmu 'your hand'.Therefore, the word ana 'I' is adjusted to the word isim fail bibasit or saya menggerakkan 'I move' and yadii or tanganku 'my hand'.
The word adzudaka or lenganmu 'your hand' is adjusted to be bi akhika or saudaramu 'your brother', naj'alu lakuma or kami menjadikan kalian berdua 'We make both of you'.
The above is the translation version of Department of Religious Affairs of Indonesia with several changes.Then, the following is the more literal translation, which is adjusted to its original text in Arabic.
The above translation is from the Department of Religious Affairs of Indonesia, where the second plural pronoun should be kalian 'you (in plural)' or kamu sekalian 'you (in plural)' instead of kamu 'you'.
In the translation above, the personal pronoun lakum should be translated into kalian semua 'you (in plural)' instead of kamu 'you (in singular).
Neutral pronouns are also used for plural form of hunna or ayat-ayat 'articles' and it is translated into itu 'that'.In Arabic, it also means plural form for hunna (mereka perempuan) 'they (woman)'.
The neutral plural pronouns are considered as feminine which are adjusted to those that are worshipped with hunna (mereka perempuan) 'they (woman)'.
The use of feminine plural pronoun is adjusted to the feminine plural word for mukminaat with hunna.
Al-Qur'an also employs the first-person, second-person and more dual pronouns for nahnu or naa, which means kami 'we'.
The phrase kami khawatir uses plural pronoun for dual.
The above is the translation from Department of Religious Affairs of Indonesia.If the pronoun translation needs to be adjusted, then it should be as follows.
The second one uses first-person dual pronoun and plural pronoun, kami 'we', bapak kami 'our father'.

Literature Review
In this section, this study elaborates the literatures regarding to the study.It is started by elucidating the pronoun in Arabic language, pronoun in Indonesian language, translation of Arabic pronoun, studies on personal pronoun in Arabic, and the recent study about the language in Al-Qur'an.The following is the brief elaboration.

Pronouns in Arabic Language
Dhamir in Arabic means pronoun in Bahasa Indonesia.Dhamir is isim function to replace the mention of something/someone or a group of thing/people (Pamungkas, 2013;Adifitrah: 2014).In Arabic, dhamir is categorized into two, which are dhamir rafa' dan dhamir nashab.Dhamir rafa' is a word that functions as subject and independent.Dhamir nashab is a word that functions as object and dependent or it should be attached to other words.In Arabic, there are twelve forms of dhamir (Adifitrah, 2014).

Pronouns in Indonesian Language
Pronoun is a word to replace a person or a thing.Personal pronoun is a pronoun to show the category of person such as aku, engkau, dia (Alwi, 2007).Studies on pronoun (and/or personal pronoun) have been conducted by previous researcher.Among others are Kridalaksana (1986), Rohmadi et al (2012), Nurhayati (2009), Nur (2010), Rahman (2012).Their findings are the following: According to Kridalaksana (1986) and Moeliono (1988) Indonesian pronoun is classified into two: definite and indefinite pronoun.Definite pronoun is used for definite reference that is personal pronoun.It consists of first, second, and third personal pronouns in both plural and singular forms.The following table is explaining Indonesian pronoun.(Kridalaksana, 1986).Kridalaksana (1993) also stated that there are some types of pronoun such as demonstrative pronoun, disjunctive pronoun, objective pronoun, emphatic pronoun, exclusive personal pronoun, combined personal pronoun, inclusive personal pronoun, possessive pronoun, reflexive pronoun, relative pronoun, and reciprocal pronoun.
Rohmadi also added two other categories, which is based on the originality of the language: pronouns originated from Indonesian: aku 'I/me', engkau 'you', ia 'she/he', dia 'she/he', kami 'we', kamu 'you', and mereka 'they'; pronoun originated from other language (consists of address terms and third person pronoun influenced by Dutch) such as mendiang 'the late/deceased', beliau 'she/he' (respected), almarhum 'he-the late/deceased', and almarhumah 'she-the late/deceased'.
Nurhayati ( 2009) identified the use of personal pronoun used by teenagers in informal situations.She concluded that teenagers used different strategies to refer to first or second person, greetings, and referent noun.Some used one type of strategy all the times while some others used several strategies in accordance with the situation and purpose of the speech and the relations between the speaker and the listener.Second, there is a tendency to avoid the usage of cliticsku 'my' and -mu 'your', to express possessiveness.Instead, teenagers used aku 'I/me' and kamu 'you'.Third, the strategy is chosen for several purposes such as to express group exclusiveness, to maintain intimacy, and to meet the need of communication.Fourth, the shift of strategy in referring or greeting is used by changing gue 'I' and loe 'you' into saya 'I' and kamu 'you', and from saya 'I' and kamu 'you' into the name of the speaker or the listener.
Setiawan ( 2012) conducted a study on personal pronoun as definite pronoun.He identified the definite personal pronoun used by the elementary school students in Yogyakarta.Sulistyowati (2011) has conducted a research on attributive phrases.She described the function, distribution, and relation of the meanings of attributive phrases in Indonesian.
Koban (2011) compared subject personal pronoun (SPP) of Turkish language spoken in Turkey and in New York City.Kummerow (2012) explained "third-person pronoun" by utilizing the cross-linguistics World Atlas of Language Structure database for data.

Translation of Arabic Pronouns
Some studies have been conducted on the usage of personal pronoun in the translation of the Quran.The studies relate to the interrogative sentences in Bahasa Indonesia version of translated Al-Quran.This result of this study shows (1) the form of questions in the translated version of the Qur'an are classified into the WH and yes-no question, (2) the function of question are categorize into three types of illocutionary acts: assertive, directive, and expressive, (3) the question in the translated version of the Qur'an are direct and indirect targets, and (4) the question can be categorize as rhetorical as well as arhetorical (Ainin, 2003).Some parts of the research result also discussed personal pronoun related to target questions.However, it did not specifically explain about the translation of pronoun from Arabic to Bahasa Indonesia.

Studies on Personal Pronoun in Arabic
The study on personal pronoun in Arabic focus on personal inflection related to the number of people and gender and in Arabic is conducted by Nur (2010: 78).This research focuses on the affix inflection to mark the person, grammatical category of number and gender on the Arabic verb form.There is a morphosyntax function that is expressed in the grammatical conformity between subject and verb or between adverbs and the subject in relation to number, person, and gender.A verb in perfect tense in Arabic is changed into fourteen forms through suffix inflection based on different person, number, and gender (Nur, 2010).Nevertheless, their studies only discussed personal pronoun in single unit instead of in lingual unit and there are not the personal pronoun in the Quran translation.In fact, personal pronouns found in the Quran are not only in the form of word, but also phrases.The problem investigated in this research is whether phrases can be categorized as pronouns or not.This research will elaborate the linguistic unit containing personal pronoun in the translation of the Quran.
In some studies he conducted, Manns (2012) stated that the existence of personal pronoun in Arabic is used as one variety of first person personal pronoun of Bahasa Indonesia user.The pronouns he mentioned are antum, ana, and ane.
Some studies regarding personal pronoun in Arabic do not specifically focus on personal pronoun used by the translated text of Al-Quran.Thus, it is important to conducted further study on the translation of personal pronoun in the translated text of Al-Quran in Bahasa Indonesia.

Recent Studies about Qur'an Language
Several studies presented various aspects related to the translation of the Quran.For example, moralities described in the Quran to prevent disintegration (Markhamah, 2002); gender in the translation of the Quran (Markhamah, 2003a(Markhamah, , 2003b)); Language Ethics in Islam: Sociolinguistics Study (Sabardila et al., 2003;2004), development of the concept of speech participants in religious text (Markhamah, 2007;2008;2009a); politeness in the translation of the Quran (Markhamah and Sabardila, 2009), Conformity of the Function, Category, and Role in the translation of the Quran (Markhamah and Atiqa Sabardila, 2010a); Passive voice in the clauses found in the translation of the Quran (Markhamah and Atiqa Sabardila, 2010b); Developing Teaching and Learning Materials on Syntax based on the Quran (Markhamah, 2011;2012;2013).Several other studies have been conducted in relation to gender aspect in the Quran or in Islam, such as the studies conducted by Umar (2001), Azis (2002), Faisal (2002), Engineer (2002), and Maslamah (2002).
Study regarding Al-Quran was also conducted by Zaid (2011).In his article, Zaid stated that "In this vein, the paper considers available research evidence documenting the relationship between language learnig the Qur'an and scholastic achievement in other school subjects.Research has indicated that the Qur'an can be a strong source for teachig thinking method and creativity." In addition, in some parts of his book, Rahardjo (2008) discussed the perspective of Quran towards language and contextualization of Al-Quran.He studied Al-Quran from its linguistic perspective and its relation between language and Al-Quran, and so on.However, he did not specifically mention the translation of personal pronoun.
Based on the review result of some studies, which are study of pronoun in general, pronoun in Arabic, translation of Al-Quran, and other studies of Al-Quran, there is still no specific research on the translation of personal pronoun in translated text of Al-Quran in Bahasa Indonesia.Therefore, it will be important to conduct this research.The result of this research would be a significant study reference for the translation of Al-Quran into Bahasa Indonesia in particular, and other languages in general.Moreover, the findings of this study would be the basis for translators to pay attention on the accuracy of translation, especially on the translation of personal pronoun.The difference between the translations of Al-Quran from Arabic to Bahsa Indonesia could ultimately trigger misinterpretation of Al-Quran content, while Al-Quran is an important guide of life for Muslims around the world.The inaccuracy of translation will cause misinterpretation in understanding the content of Al-Quran, which will also cause inaccuracy in practicing the teachings.
The present study attempts to identify how personal pronouns in Qur'an are translated into Indonesian language.The analysis is focused on (1) the influence of number and gender to the translation, (2) translation of honorific pronouns.
The study of personal pronoun in the translated text of Al-Quran in Bahasa Indonesia does not regard the pronoun position as subject or object.

Research Method
This present study belongs to comparative-descriptive-qualitative study.This study depicts the use of pronoun in the Indonesian translation of Al-qur'an.Furthermore, it is compared to the original version of Al-Qur'an, i.e.Arabic language.The objects of the research are personal pronouns and the data are all linguistic units consisting of personal pronouns in the Indonesian translation of Quran with its original-Arabic version.The data are collected using content analysis.The data of the the research are all lingual units containing personal pronoun in the translation of the Quran.
The data sources of this current study was issued by Khadim Al Harmain asy Syarifain (Second Servant of the Mecca); Raja Fahd ibn 'Abd al 'Aziz Al Sa'ud.The data are collected from the verses containing the referred linguistic aspects.
This study employed an observation and documentation method.The techniques used are simak bebas libat cakap (uninvolved conversation observation technique) in order to observe the text of the Quran translation and teknik catat (note taking) to note the usage of lingual unit containing personal pronoun in the Quran translation.
Identification method is conducted by using measurement that is separated from and is not the part of the observed language.Referential identification, is used to analyze the differences and similarities of the Arabic, Indonesian language, and Javanese Language in the translation of the Quran.Translational identification is also used in the research.Distributional method is used to identify the lingual unit in the translation of the Quran, either the similarities or the differences of the referred languages.Comparative and distributional methods are employed to analyze the data.
Finally, the procedure in conducting this present study is by (1) identifying the utilization of personal pronoun in the Indonesian translation of Al-Qur'an; (2) after it is identified, this study compares the personal pronoun to the original text of Al-Qur'an (in Arabic language); (3) the result of this comparison, particularly the personal pronoun which contains differences between Indonesian and Arabic language are presented in this paper.However, the use of pronoun which does not contains confirm any differences is not presented in the current paper.

Data Finding and Discussion
Based on the analysis, this study formulates its result and the discussion in this section.The result of the study is directly followed by its discussion in order to facilitate the readers in understanding the entire of the study itself.This section is established by ( 1) influence of number of gender and to pronoun translation; and (2) translation of honorific pronouns.

Influence of Number of Gender and to Pronoun Translation
There are some forms of translated pronouns from Arabic to Bahasa Indonesia found in Al-Qur'an; they are included in the following table.
The above findings (in Table 6) note that personal pronoun in Arabic is highly influenced by other forms in its environment.This is significantly different to Bahasa Indonesia.Personal pronoun in Bahasa Indonesia is an independent form, except those which are klitik.Ana is translated into aku (first person singular).Laana is translated into untuk kami (first person plural).َ ‫ِي‬ ‫ت‬ َ ‫ْم‬ ‫ع‬ ِ َ or nikmatiya is translated into nikmatku.Waanni is translated into dan bahwa Aku (first person singular).
Generally, first person pronoun is distinguished into singular and plural.Aku 'I' is used to show first person singular and kami 'we' is for first person plural.In Indonesian, the word aku is used to refer to the first person.However, if the first person singular refers to Allah, then the first letter of the word aku should be written in capital letter, that is Aku.Kami is translated differently.In Indonesian, kami is used to show first person plural, while in the Quran, kami may refer to either singular or plural, depending on the context of the sentence.
In other verses, in Arabic ‫َا‬ ‫ن‬ ْ ‫ل‬ َ ‫ع‬ َ ‫ج‬ which is in plural form, is translated into Bahasa Indonesia kami, which is used for first person singular, as can be seen in 6: 112; 7: 161-2; 11: 69, and so on.
Both Kami (as a singular pronoun) and Aku refer to Allah.Consider the verses of 17,19,20,21,22,23,and 25.In those examples, kami is used for singular pronoun.
In other verses, the first person singular to refer to God is used.From these examples, it is worth questioning on (1) When and in what context is the pronoun referent for Allah/God should be translated into plural form Kami (we), and when is should be translated into singular Aku (I)?; (2) Is there any difference to refer to Allah in Arabic?; (3) considering the Indonesian first person singular, Aku (I)has similar meaning with saya(I) then why has saya never been used to refer to Allah or human or other creatures in the Indonesian translation of the Quran?First person plural Kami has similar meaning with the Arabic word Anzalna to show the greatness of Allah, the One.
The use of aku and kami is, indeed, following the structure of the Arabic language.The Arabic nahnu means kami and ana means aku.Pronoun can be attached into fi'il (verb), for example in nafakhtu fiihi min ruuhi 'I breathed from My soul'.The aesthetic aspect of the Arabic language is maintained in the Indonesian translation of the Quran.For example, to show the excellence of the king's decree, the Arabian says "nahnu malik Saudi", which can be translated into Indonesian 'kami raja Saudi" 'we are the king of Saudi'.In similar way, if the Arabic uses first person singular, then the translation should use first person singular.
As for the use of Aku instead of Saya, it is possible that to refer to God, it is more appropriate to use aku.Saya may be used to refer to human.Nonetheless, Arabic uses ana to refer to aku and saya.Otherwise, singular form may be attached to the verb as in the previous example Nafakhtu 'I breathed'.First person singular saya 'I', according to Rokhmadi et al (2012), is categorized as non-original in Indonesian personal pronoun.
Through interpretation, it turned out that Aku and kamithough both refer to Allahis used differently.In the creation of Isa, Allah is translated into Aku, while in the creation of Adam's children, Allah is translated into Kami.It is explained that when the creation does not involve human's intervention, Aku is used.In contrast, Kami is used when the creation involves human's intervention.
In the Indonesian translation of the Quran, second person singular and plural has the same form, that is kamu.Dual noun can be seen explicitly in the translation.
Al Baqaroh (2): 11 "Dan bila dikatakan kepada mereka: janganlahkamu membuat kerusakan di muka bumi, mereka menjawab: sesungguhnya kami orang-orang yang mengadakan perbaikan" Dan Dia mengajarkan kepada Adam Nama-nama (benda-benda) seluruhnya, kemudian mengemukakannya kepada Para Malaikat lalu berfirman: "Sebutkanlah kepada-Ku nama benda-benda itu jika kamu memang orang-orang yang benar!" Mereka menjawab: "Maha suci Engkau, tidak ada yang Kami ketahui selain dari apa yang telah Engkau ajarkan kepada kami; Sesungguhnya Engkaulah yang Maha mengetahui lagi Maha Bijaksana."[Al-Baqarah (2): 31 -32] In the above quotation, there are third personal pronoun Dia and second personal pronoun Engkau.As stated in KBBI (2007 p 810) there are some words used as honorific reference for the high ones (authorities, noblemen, king), which is paduka.Why does the translation of personal pronoun for Allah not use Paduka as it is more honorific compared to Engkau?The same problem also happens to Dia.In KBBI (2007 p 127) there is another word beliau that can be used to refer to the person (to honor him/her).Beliau is also not used in the translation of Al Quran to refer to Allah.This shows that there were some differences in the use of second and third personal pronoun between Indonesian and Arabic seen through its honorific aspect (personal pronoun honorific).

Translation of Honorific Pronouns
In certain time, personal pronoun is not mentioned in the translation because the translator considers the aesthetic aspect of the language.Take a look QS Ali Imron ((3): 5) below: Ali Imron (3): 5 "Sesungguhnya bagi Allah tidak ada satupun yang tersembunyi di bumi dan tidak pula di langit".
The literal translation of this verse is "Sesungguhnya Allah tidak tersembunyi atas-Nya sesuatu pun di bumi ataupun di langit".The personal pronoun -Nya is omitted and the above translation is considered more aesthetic.
The pronoun used for Allah is paduka, not engkau (Tim Redaksi KBBI, 2005:303).Engkau is usually used as the personal pronoun for someone who is in the similar or lower position.However, engkau is usually used as pronoun for the word anta ( ‫انت‬ in Arabic or possesive pronoun ka ‫ك‬ ( ) even though it is used for Allah.
Translation theory states that "In translating the text, a translator should understand well in both language and cultures; text to be translated; and translation theory (House, 2002:97).Related to the aforementioned theory, the differences in translation from some point of views do not mean that the translator is incapable of mastering both languages (source and target language).The differences are caused by the different system in both languages (Indonesian and Arabic).The system in Indonesian language does not include the difference of personal pronoun based on gender, number, and time.According to Kridalaksana (1986) and Moeliono 1988) pronoun is classified into two: definite and indefinite pronoun.Definite pronoun is used for definite reference that is personal pronoun.It consists of first, second, and third personal pronouns in both plural and singular forms.This means, the difference happens due to linguistic problems as it is stated by Izzan (2007).The difference in the translation of second and third personal pronoun seen through its honorific aspect can be understood as one of the challenges in translation.This phenomenon is similar to the one stated by Izzan (2007).He stated that the socio-cultural aspect between Indonesia and Arab must be different.This difference caused a challenge in translation.The translator's incapabilities can be one of the factors that cause the un-fixed translation of personal pronoun in the honorific perspective.This means that the translator still lack of understanding until its socio-linguistic aspect, especially on the politeness in using language.
The differences in the translation of personal pronouns especially seen through gender and time aspect between Indonesian and Arabic shows the difference with the researches done by Munifatullah (2010).Munifatulah (2010) concluded that in Minangkabau, social variable (e.g.age, gender, occupation, and education background) and functional variable (relations among speakers, level of formality, genre, topics, and speech plot) influence the use of personal pronoun.The research shows that age and relation among speakers become the most influential factor.
The findings of this research found are different to the research conducted by Prayogi (2012).The research found that there are only three syllables that become the pronoun clitics, those are ku, mu, and nya, with ku-,-mu, and -nya as the proclitic.He stated that proclitic is only attached to the verb or other category which has been derived into verb.Meanwhile, enclitic is attached to transitive verb and noun.The change from pronoun into affix can be seen by the various use of -nya, either as clitic, affix, or pen topic particle.He also concluded that di-becomes passive prefix.The main difference of both researches is Prayogi's (2012) research focused the object on the clitical pronouns, while this research does not only focus on the clitical personal pronouns.
This research is also different if compared to Dehcheshmeh's (2013) findings, that is on the exclusiveness and inclusiveness of first personal pronoun.The research can be concluded that: on the whole, the exclusive and inclusive uses diexis 'ma' indicate the communicative role of authors with their readers in artistic and scientific texts.This research do not discuss on the use and translation process of personal pronoun from diexis aspect, while Dehcheshmeh's (2013) focused on diexis aspect.
The analysis shows that personal pronoun used in the translation of the Quran often has different forms as compared to the Indonesian version.Indonesian does not distinguish the pronoun for male and female, but Arabic does.For example, ardhi'iihi is used to refer to imperative for female, while adhi'ih (shorter) is used to refer to imperative for male.Both Indonesian and Arabic have neutral form, and thus neutral pronoun is translated into neutral in Indonesian.In terms of number, the different form of pronoun is applied among the two languages.Indonesian kami is used more often to refer to plural noun.Nevertheless, in certain context, it is also used to refer to singular.Indonesian kamu is used to refer to both singular and plural noun.Dual number is distinguished from the singular and plural by add the word berdua to the word kamu (kamu berdua).In terms of tense, Indonesian and Arabic utilize different systems.While Indonesian does not distinguish the pronoun in terms of past, present, or future tense, Arabic adjusts the grammatical conformity between the verb and the subject or between the adverb and the subject in relation to number, person, and gender to express an embedded element of time.There were some differences in translating second and third personal pronoun between Indonesian and Arabic if seen from honorific aspect.It was found that personal pronoun is sometimes omitted in the translation of the Quran to retain the aesthetic aspect of the language.
The theories applied in this research are translation, linguistic unit, and pronouns, more specifically their function, category, and role.In translating, a text in source language is replaced by a functionally equivalent text in target language (House, 2002).In translating the text, a translator should understand well in both language and cultures; text to be translated; and translation theory.McGuire (1991) said that "translator should have a perfect knowledge of both source language and target language."According to Razmjou ( 2004) "a good translator is someone who has a comprehensive knowledge of both source and target languages" that is supportedbyBrislin (1976) "Translator should know both the source and receptor languages, should be familiar with the subject matter, and should have facility of expression in the receptor language."Besides, Leonardi (2000) stated that "In fact, when a message is transferred from the SL to TL, the translator is also dealing with two different cultures at the same time".In translating a text, the translator does not only deal with both texts but also all linguistic units, such as words, phrases, clauses, sentences, and paragraph.She or he should determine equivalent linguistic units precisely in the target language, including pronoun.
Nida explained that translation process usually went through three steps (Farisi, 2011): (1) analysis step as to understand the source text through linguistic and meaning analysis, understanding the material to be translated, and understanding the cultural context, (2) translation process in the source text, (3) reconstruction process as an effort to reconstruct the translated sentences to form the final translation result in target language.Moeliono (1989) believes that translation is an activity of reproducing message in source text into its closest and most common equivalent in target language, either seen through its meanin or style.
A good translation will feel sensible, natural, and do not feel like a translation at all.In the practice, reproducing message in the source language necessitates on some adjustments, either in grammatical, lexical, or cultural.Some adjustments are needed to be done in presenting the closest and most natural equivalent of the words (Farisi, 2011).
Another theory applied in this research was functional grammar, which was developed from Verhaar (1977).The functional grammar is used to analyze the function of a lingual unit of a complete sentence which consists of subject, predicate, object, complement, and adverb (Markhamah, 2011a).
Other research on personal pronoun was conducted in Persian language by Dehcheshmeh, (2013), that is on the exclusiveness and inclusiveness of first personal pronoun.The research can be concluded that: on the whole, the exclusive and inclusive uses diexis 'ma' indicate the communicative role of authors with their readers in artistic and scientific texts.Considering the monolingual corpus, the findings show that the authors pay more attention to themselves and their team in the both texts, but using neither inclusive nor exclusive 'ma' in artistic texts is concederd as the main difference between artistic and scientific texts.This indicates that authors have more power to communicate with their readers in scientific texts than in artistic texts.The findings of the study have main implication for linguistics.Linguistics students can recognize the ability of authors to communicate with their readers.In future investigations, inclusive and exclusive uses of Persian first plural can be studied in sientific and political texts.This information can help authors to use more inclusive and exclusive 'ma' in their texts to attract more readers.Moreover, the principal choice of the authors in using specific diexis can be indicative of their strategy to ascribe roles to themselves and their readers throughout a text.

Conclusion
Anchored in the analyzed and discussed of the data found, this study concludes that in terms of gender, personal pronoun has different translation in the two languages.Indonesian does not distinguish the personal pronoun that refers to male or female, while Arabic does.In terms of quantity, Indonesian first person pronoun kami 'we' is commonly used for plural.However in the translated verses, kami 'we' refers to both singular and plural.Furthermore, in terms of tenses, Indonesian and Arabic utilize different systems.Indonesian does not distinguish the pronoun in terms of past, present, or future act, while Arabic adjusts the grammatical conformity between the verb and the subject or between the adverb and the subject in relation to number, person, and gender to express an element of tense.

Table 4 .
Infkection Paradigm of Persona, Number of People, and Gender in Perfect Verbs in Arabic

Table 5 .
Inflection Paradigm of Persona, Number of People, and Gender in Imperfect Verbs in Arabic ) compared the personal pronoun used in Arabic and Minangkabau language in relation to grammatical category of number, gender, and verb.She concluded that in Minangkabau, social variable (e.g.age, gender, occupation, and education background) and functional variable (relations among speakers, level of formality, genre, topics, and speech plot) influence the use of personal pronoun.

Table 6 .
Personal Pronouns in Al-Qur'an