<![CDATA[This study examines the transformation of majāz isti‘ārah (metaphorical figurative language) in Indonesian translations of the Qur'an, focusing on the translations by the Indonesian Ministry of Religious Affairs (Kemenag), Hasbi Ash-Shiddieqy, and Mahmud Yunus. The study is important because shifts in balāghah (Arabic rhetorical) elements in translation can affect the meaning and theological concepts that readers receive. The research employs a qualitative approach with a comparative analysis method grounded in balāghah. The data consist of Qur'anic verses containing majāz isti‘ārah, which are compared with their renderings in the three translations to identify the forms of shift, the translation strategies used, and their implications for meaning. The findings reveal three main translation strategies: retention of the figurative form, explicitation of meaning, and the tafsīriyyah (exegetical) approach. The Kemenag translation tends to be moderate, combining literalness and explicitation; Hasbi Ash-Shiddieqy is more interpretive through the tafsīriyyah approach; and Mahmud Yunus is relatively more literal, retaining the figurative elements of the source language. These differences in strategy affect the degree to which balāghah values and the depth of a verse's metaphorical meaning are preserved. The findings confirm that translating majāz isti‘ārah is not merely a transfer between languages but an interpretive process closely tied to conveying the Qur'an's theological message. Retaining isti‘ārah preserves the rhetorical beauty of the source text, whereas explicitation and interpretation enhance readers' comprehension. Therefore, the choice of translation strategy also shapes how readers understand divine concepts in the Qur'an.]]>
