Nasimah AbdullahLubna Abd. RahmanSaifullah Samsudin2024-05-272024-05-272018VOL. 5 NO.2 (SEPTEMBER 2018): pp 256-2762289-7909425-18http://rmc.kuis.edu.my/jpi/wp-content/uploads/2018/09/256-276-Dr-Nasimah-.pdfhttps://oarep.usim.edu.my/handle/123456789/3415Indexed by MyCiteIn the Qur'an, there are various types of figurative locutions and the Arabic linguistics experts call them majāzi. A figurative phrase is a sentence that contains an expression that can not be understood by the meaning of the word itself or from its grammatical structure. Therefore, it should be clearly explained so that its true meaning can be accurately conveyed. Kināyah is one of the figurative locutions used to refer to an expression that does not imply its actual meaning. The purpose of this study is to examine the translation of kināyah in the Quranic verses into Malay based on Semantic Theory proposed by Peter Newmark in his book "Approaches to Translation" (1981) to find out the equivalence in its meaning between the Quranic text and the target text. This study utilized two approaches: library research and qualitative approach. The forms of analysis used were content analysis, contrastive analysis and descriptive analysis. Content analysis focuses only on comparing "al-Quran Mushaf Malaysia dan Terjemahan" published by Yayasan Restu and "Terjemahan al-Quran al-Karim Rasm Uthmani Dalam Bahasa Melayu" published by al-Hidayah House of Quran Sdn. Bhd. To measure the equivalence between the source language messages and the target text, the researchers adhere to the interpretations by Muslim scholars in their exegesis such as Al-Baydhāwi, al-Tabari, Al-Qurtubi, Ibn Kathir, Al-Zamakhsyari, Ibn 'Asyūr and Ibn' Atiyyah. It is found that semantic approach could convey the true meaning of the Quranic message as found in the translation of verse 47 Surah al-Imran and verse 20 Surah Maryam. This is because there are similar meanings through the same image between Arabic and Malay. However, in some instances this approach could not deliver the actual meaning clearly and this would lead to ambiguity, especially the translation of verse 222 Surah al-Baqarah, verse 9 Surah Ibrahim, verse 51 Surah al-Isra ', verse 65 Surah al-Anbiya' and verse 4 Surah alMasad. This is due to the differences in linguistic characteristics, cultural elements and semantic meanings between Arabic and Malay. Thus, translators should choose appropriate approach when translating kināyah to deliver the message from source text to target text so that the understanding of its true meaning can be achievedenNewmark,Pendekatan Semantik,Kinayah,al-Quran,Melayu.text::journal::journal article25727652