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"Malays in the Holy Land is an ethnolinguistic study of Malay settlers in Mecca, Madinah and Jeddah, based on research undertaken by the authors in 2014. Narration from the people themselves of their background history and community life had resulted in a wealth of data depicting a historical landscape of maintenance and shift of language use and lifestyle of three generations of informants. Where there used to be a strong inclination to adopt and adapt to the Arab lifestyle inclusive of language use, there now appears to be a revitalisation among the younger generation in the use of Malay in preparation for their return to the Malay world, a situation motivated by a more stringent policy of the Saudi government in offering foreign settlers’ citizenship and permanent residence.According to history, Malays became Muslims circa the 10th century C.E. However, there is no record as to when they first went to Mecca to perform the fifth pillar of Islam. Given the fact that Malays were known as sea-faring people and had the ability to build sailing ships that plied the oceans it would not be too far-fetched to infer that their venture to the Holy Land could have taken place before the arrival of steam ships, in the way sailing ships of the Portuguese, the Dutch and the English made their journey to the Malay world. This inference is supported by Sejarah Melayu (also known as The Malay Annals), written in the 17th century, which makes mention of people who had performed the pilgrimage to Mecca. If there ever was a possibility for pilgrims from the Malay Peninsula and the islands to sail to Jeddah, or even part of the way before continuing their journey on land to Mecca, the number for a single year would have been rather small.The availability of the steam ship as a commercial form of transport in the latter half of the 19th century was undoubtedly a factor which gave an impetus not only to the flow of Malay pilgrims to Mecca but also to students in their pursuit of religious education there. Among pilgrims and students there were those who stayed back and made Mecca their home. Over time the community of Malay settlers in Mecca grew in size to become what it is today. This book is about this very community which had its beginning, most probably in the second half of the 19th century. It is about the life of the people who call themselves Malays: the type of life they lead, their reasons for staying there, their interaction among themselves and with those outside their group, the shift and maintenance that they undergo in terms their primordial language and culture, and expectations they have for the future. There have been publications in the form of articles in Malaysian newspapers and magazines on Malays in Mecca. However, these are general descriptions arising from interactions between writers and individuals living in Mecca. To our knowledge there have not been any in-depth study of settlers of Malay origin there."

"Penelitian ini menjelaskan proses morfologis pada kosakata warna dalam Al-Qur’an. Warna-warna yang disebutkan dalam Al-Quran adalah warna dasar, yaitu: putih, hijau, hitam, kuning, merah, dan biru. Kosakata warna dalam Al-Quran diwujudkan dalam berbagai bentuk. Hal ini terjadi karena terdapat proses morfologis dalam bahasa Arab. Proses morfologis yang terjadi pada kata warna tersebut berpengaruh terhadap arti kata yang dihasilkan. Teori yang digunakan dalam penelitian ini adalah teori proses morfologis yang dipaparkan oleh Tajudin Nur (2018). Penelitian ini menggunakan metode studi pustaka melalui buku, kamus, artikel jurnal, dan artikel ilmiah. Hasil penelitian menerangkan bahwa warna-warni dalam ayat Al-Qur’an mengalami proses morfologis dengan cara proses derivasi dan infleksi. Derivasi terjadi pada warna putih, hijau, hitam, dan kuning sebagai verba dengan pola IX افعلّ- يفعلّ /if‘alla-yaf‘allu/ dari akar kata masing-masing kosakata warna. Derivasi lainnya terjadi dari akar seluruh kosakata warna menjadi pola adjektiva kualifikatif dengan perubahan internal dan menjadi nomina agentif dengan penambahan prefiks مُ /–mu/. Adapun proses infleksi terjadi pada verba (konjugasi) dan nomina (deklinasi) dengan afiksasi pada verba dan perubahan internal pada nomina untuk perubahan jender maskulin menjadi feminin. Proses deklinasi juga terjadi untuk perubahan jumlah menjadi jamak dengan perubahan internal. Seluruh kosakata warna dalam Al-Quran ditemukan menempati bentuk adjektiva kualifikatif yang merupakan bentuk paling umum untuk warna.

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This research explains the morphological process of colors vocabulary in the Holy Qur'an. The colors mentioned in the Qur'an are mostly basic colors, namely: white, green, black, yellow, red, and blue. Color vocabulary in the Qur'an is expressed in various forms, which is due to the morphological process in the Arabic language. The morphological process that occurs in these color words influences the meaning of the resulting words. The theory used in this research is the theory of morphological process proposed by Prof. Dr. Tajudin Nur (2018). This study uses a literature study method through books, dictionaries, journal articles, and scientific articles. The results of the study explain that the colors vocabulary in the verses of the Qur'an undergo morphological processes through derivation and inflection. Derivation occurs in the colors white, green, black, and yellow, as verb of pattern IX افعلّ - يفعلّ/if‘alla-yaf‘allu/ from the root of each colors. Other derivations occur from the root of each colors to qualifying adjective pattern with internal changes and to an agentive noun by adding the prefix مُ /–mu/. As for inflection, it occurs in verbs (conjugation) and nouns (declension) through affixation in verbs and internal changes in nouns to indicate gender changes into feminine. Declension also occurs for amount changes to jamak with internal changes. All colors vocabulary in the Holy Qur'an are found in the form of qualifying adjectives, which is the most common form for colors."

"The objectives of this study were to (1) explain how the types of translation shifis are processed in English email letters in to Indonesian by google translation, (2) investigate types of translation shifls, (3) investigate types of grammatical shifis found in the translation of English email letters in to Indonesian by google translation at PT. Mutiara Medica Sunggal during December 2014. Based on the analysis by Catford theory as well as the characteristics of each type of translation shifl it was found that translation shifts occured are due to the shitting of grammatical unit as well as the small linguistic changes system occur between ST and "IT in order to make the target language is more natural and understandable by the readers. The types of translation shifis occured were (1) stricture shifi (97 shifts or 42,54%) of the total 228 shifts, (2) unit shifi (78 shifis or 34,2l%), (3) level shifi (24 shifis or 10,53%.), (4) Intra system shifl (23 shifls or l0,09%) , and(4) class shift (6 shifis or 2,63%). The dominant tpye is structure shifi. It means that in conducting the process of translation, google translation is more effective when it translate in the level of word to word or phrase to phrase. The types of grammatical shifts occured were (1) Phrase (Modifier + Noun) to Phrase (Noun + Modifier) (76 shifls or 33,33%), (2) shift ofword to phrase (51 shifts or 22,37%), (3). Shift of phrase to word (27 shifis or 11,84 %) , (4) shifi of grammatical unit to lexicon (24 shifts or 10,53 %) ,(5) shifi of plural noun/ noun phrase to singular nounl noun phrase (23 shifts or 10,09 %) ,(6) pharse to phrase with different linguistic system from SL to TL (21 shifls or 9,21%), and (7) shifis of clause to phrase, clause to word and clause to sentence which reach 3 shifis or 1,32%, 2 shifts or 0,88% and 1 shifi or 0,44% of the overall data. In conclution, that google translation is only effective when it is used to conduct the translation from word to word, Phrase to Phrase, word to phrase and phrase to word but not in phrase to clause , clause to clause or sentence to sentence."