ACKOWLEDGEMENTS
I return all the glory to Allah Almighty for His faithfulness to all His promise in my life. He is faithful even I am not faithful. His faithfulness has brought me so far. I cannot but express my in- depth appreciation to Him, he has done so much for me. A part from that, many people for sure, have assisted me in some ways or other, though not all names can be mentioned here but some deserve me very special attention. The following people should be given the credits.
First, my special thanks to my first thesis adviser, Prof. Amrin Saragih, M.A, Ph.D and my second thesis advisor, Prof. Dr. Busmin Gurning, M.Pd. Thanks immensely for your supervision, encouragement, patience and the pain take in the course of my writing this research work, in making sure that this work is a success. Thank you very much.
Second, Dr. Rahmad Husein, M.Ed. and Dr. Anni Holila Pulungan, M. Hum., the Head and Secretary of English Applied Linguistics Study Program and the administration staff for completing the administration procedures.
Third, Dr. Anni Holila Pulungan, M. Hum., Prof. Dr. Zainuddin, M. Hum and Dr. Rahmad Husein, M.Ed., the reviewers and examiners for the valuable suggestions to be included in this thesis.
Finally I want to thank all my friends A2 LTBI and who responded in Unimed Mousqe, Salim, Risky, Andi, Azrun, Tulus, Dedi, Randa, Habib, Anas, Awi, Pane, when their assistance was needed and those that took to their heels when the going was getting harder. I say thank you to all of you and may Allah, the Almighty be with us always.
Medan, Mei 2017.
The writer
LIST OF CONTENTS
ABSTRACT………... . i
ACKNOWLEDGMENT ... iii
TABLE OF CONTENTS ... v
LIST OF TABLES ... vii
LIST OF FIGURES ... viii
LIST OF APPENDIXES ... ix
CHAPTER I: INTRODUCTION Pages 1.1. The Background of the Study ... 1
1.2. The Problem of the Study ... 10
1.3. The Objectives of the Study ... 10
1.4. The Scope of the Study... 10
1.5. The Significance of the Study ... 11
CHAPTER II: REVIEW OF LITERATURE 2.1. Metaphor ... 12
2.1.1. Definition of Metaphor ... 14
2.2.2. The Components of Metaphor ... 15
2.3. Conceptual Metaphors ... 16
2.3.1. Types of Metaphor ... 18
2.3.2. Lexical Metaphor ... 22
2.3.3. Definition of Meaning ... 26
2.3.4. Kinds of Meaning ... 27
2.4. Definition of Al Qur’an ... 30
2.4.1. Al Isra ... 32
2.4.2. Ibnu Katsir’s Tafseer ... 34
2.4.3. Relevant Studies... 35
2.4.4. Conceptual Framework ... 40
2.4.5. Figure Conceptual Framework ... 43
CHAPTER III: RESEARCH METHODOLOGY 3.1. The Research Design ... 44
3.2. The Data and Source of the Data ... 44
3.3. The Instrument of Data Collection ... 45
3.4. The Technique of Data Collection ... 45
3.4.1. Technique of Data Analysis ... 46
3.4.2. The Trustworthiness of the Study... 47
CHAPTER IV DATA ANALYSIS
4.1. Data ... 51
4.2. Data Analyis ... 51
4.2.1. Types of Lexical Metaphor in Surah Al Isra .... 58
4.2.2. Lexical Metaphor Realized in Surah Al Isra .... 59
4.3. Kinds of Lexical Metaphor in Surah Al Isra .... 64
4.3.1. The Context of the Lexical Metaphor used in Surah Al Isra ... 64
4.3.2. Realization of Metaphor ... 66
4.4. Linguistics Realizations of Lexical Metaphor In Surah Al Isra ... 69
4.4.1. The Context of Metaphor ... 99
4.4.2. Findings ... 100
4.4.3. Discussions ... 102
CHAPTER V. CONCLUSION AND SUGGESTIONS 5.1. Conclusions ... 104
5.2. Suggestions ... 105
REFERENCES ... 108
1 CHAPTER I INTRODUCTION 1.1 TheBackground of the Study
Readers are often faced to the use of metaphor as they can only see the surface
meaning rather than the underlying one. The case is even more complex when they
read sources of the holy book like Al Qur’an so that the study of using of metaphors
is urgently needed to be conducted. People often use metaphor in their daily life. In
general, everyone will get new knowledge after reading, seeing, hearing, and also to
practicing what they have got. By having knowledge, the ability to think in a
creatively, critically, like the school community. In general when reading the holy
book Quran, nominally will gain so much knowledge as possible of new knowledge
that has not been obtained from other disciplines such as social culture, technology,
multidisciplinary other.
In general everyone understands that Muslims read the Qur'an and read
translation they know so well, in this case of various agencies such as the statement
of the public schools say the number of students from the fields of religion when
reading the holy book of the Qur'an and translation many people said that they
understand, and also understand what the original contents of the meaning in the Al
Qur'an in surah Al Isra especially by convincing the reader that true meaning the Al
Qur’an.
Basically, most public schools lack of knowledge in understanding the
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measure the ability of understanding the Qur'an, and translations of the surah they
have read and understood themselves.
Related to phenomena from the researcher found that fact of phenomena
occurring over most of the Muslims themselves and from the public schools
especially in the public schools of Islamic religious education does not understand
the meaning contained in the translation of the holy book Al Qur'an with real
meaning in Qur'an itself. Although public schools is one Religion school of Islam
that it contains the teachings of Islam. Problems that occur because not use
commentaries of the Qur’an in metaphor therefore, most of the community, and
school community not understand what the original meaning implied in the Qur'an.
Preliminary data that had shown understanding of the situation in translating and
understanding the contents of the content using the Metaphor in Qur’an school
community and should be learn more about the interpretation especially Metaphor in
Qur'an.
Example: Al Isra (17) verse : 4 in the Scriptures metaphor occurs by
comparison noun with noun, noun used in principle, can be traced, explored, or
derived from the noun that relates to the noun. In the group in the Scriptures.
basically the word "in" is compared with the wound is quite deep, into the seabed, in
offices that have a room, but it is a noun that comes from in the Scriptures, thus
metaphor in the Scriptures implicated in office , as well as in the wound is quite
3
As Lakoff, (1993) tells that there is a relationship while people are talking
about metaphor and Al-Qur’an. Al Qur’an as one of the discourse will have its own
contextual reason why it should be written’ on each different type of metaphor.
Besides, “Qur’an is a book which emphasis deed rather than idea.” ( iqbal, 1989).
This condition then lead the readers to really understand the meaning of the
metaphors to apply the idea in the real life of people.
Even though metaphor instruction in this study the writer focuses on Lexical
Metaphor. Therefore, the metaphor is thought on language which come from the
creativity of the god or the theological discourse. The letter term also concern of this
research. especially in Surah Al Isra. In the previous research, Ahmad Abdel
Tawwab S. (2014) on his journal Cognitive Metaphorical Analysis of Selected Verses
in the Holy Qur’an .The similarity is the researcher try to find out metaphor in holy
Qur’an. However, the previous study observe the different Surah. Besides finding the
functions, this research also will observe the use of metaphor and its relation to the
background of the Surah.
The previous Brakhw (2011) on his journal identifies the linguistic
difficulties in translating the Holy Qur’an. For Muslims, the Qur’an is the word of
Allah. It contains devotions and instructions that are full of both literal and figurative
styles. These figures of speech constitute an obstacle in translating the Qur’an into
English. This research attempts to elaborate some lexical, syntactic and semantic
4
Translating the Holy Qur’an from Arabic into other languages is accompanied
by many linguistic problems, as no two languages are identical either in the meaning
given to the corresponding symbols or in the ways in which such symbols are
arranged in phrases and sentences. Lexical, syntactic and semantic problems arise
when translating the meaning of the Holy Qur’an into English. Clearly, the linguistic
and rhetorical features of the Holy Qur’an continue to challenge translators who
struggle to convey the intended meaning of the Qur’anic verse. Both are different,
however, in choosing the surah in which this research choose Al Isra Beyer chooses
Some of Al Qur’an Translating the Holy Qur’an from Arabic into English.
Metaphor is an interesting topic to be discussed because it bears on issues or
question base on the field which is intrinsically meaningful. Keraf (2007) argued that
metaphor is a kind of analogy which compares two unlike things directly in a simple
form. Metaphor is defined as a figurative language which uses a word or a phrase
referring to a certain object or activity to replace other words or phrase so that there is
similarity or analogy between both. Ahmadi (1991) stated metaphor is the core of
figurative language which is used to tell something or an event literally, but by using
direct comparison.
Al Isra (17) verse:8 We have made Hell a prison for the disbelievers a
metaphor going on with comparisons noun with noun, noun used in principle, can be
traced, explored, or derived from the noun that relates to the noun. In the group of
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" for those who are guilty, not for the disbelievers. thus the word metaphor Hell a
prison for the disbelievers reference and implications for the guilty and unlawful.
As Charteris-Black (2004:21) tells that metaphor commonly means saying
one thing while intending another, making implicit and explicit comparisons between
things linked by a common feature, perhaps even violating semantic rules. Human
beings rely on language to express themselves, communicate with others, and know
the world. As early as more than two thousand years ago, the ancient Greek scholars
have begun to study language.
Language is metaphorical in origin would seem to prejudice and also language
as an instrument of communication among the members of a speech community this
explanation then lead the people to have a further research why metaphor should be
the choice of language user whether spoken or written.
It is known that the logical discourse is a product of language whether spoken
or written related to the study of religion. One important subject of this term is Al
Qur’an contains of 6666 verses in its 30 juz and 114 Surah. Surah is also divided in
two kinds, Mecca and Medina Surah. The study of language in Al Qur’an is
interesting because people can find some various kind of semantics in which also
contains of metaphor for example
Glorified be He Who took His servant for a Journey by Night from
Al-Masjid Al-Haram to Al- Masj id Al-Aqsa, the neighborhood where of we have
blessed, in order that We might show him of Our Ayat . Verily, He is the All-Hearer,
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Allah glorifies Himself , for His ability to do that which none but He can do,
for there is no God but He and no Lord besides Him. (Who took His servant for a
Journey) This meaning, refers to Muhammad (by Night ) means, in the depths of the
night . (from Masj id Haram) means the Masj id in Makkah. (to Masj id
Al-Aqsa, ) means the Sacred House which is in Jerusalem, the origin of the Prophets
from the time of Ibrahim Al-Khalil. The Prophets all gathered there, and he
(Muhammad ) led them in prayer in their own homeland. This indicates that he is the
greatest leader of all, may the peace and blessings of Allah be upon him and upon
them. (the neighborhood whereof We have blessed) means, its agricultural produce
and fruits are Blessed (in order that We might show him), i.e. , Muhammad (Indeed
he did see of the greatest signs, of his Lord (Allah). ) (53:18) We will mention below
what was narrated in the Sunnah concerning this.
Verily, He is the All-Hearer, the All-Seer. means, He hears all the words of
His servants, believers and disbelievers, faithful and infidel, and He sees them and
gives each of them what he deserves in this world and the Hereafter. Hadiths about Al
Isra. Other example
Al Isra verse 17: 60 And remember when We told you: "Verily, your Lord
has encompassed mankind. '' And We made not the vision which We showed you
but a trial for mankind, and (likewise) the accursed tree in the Qur'an. We warn and
make them afraid but it only increases them in naught save great disbelief ,
7
Your Lord has encompassed mankind. Metaphor occurs by comparison noun with a noun. noun used in principle, can be traced, explored, or derived from the
noun that relates to the noun. In the group encompassed mankind basically covering
it is a news story or report in detail. Thus encompassed mankind metaphor
implicated in covering a news story or report in detail.
From the explanation above the researcher will find Lexical Metaphor
noun-noun, noun-verb, noun-adjective, such as “Who took His servant for a Journey refers
to Muhammad) this (noun, noun ) “Who took His servant” in this statement noun-
verb because Who took His servant, took in here is verb and servant is noun
(noun-verb) “Verily, He is the All-Hearer, the All-Seer. noun in here “He” oe God and
adjective He hears all the words of His servants, believers and disbelievers, faithful
and infidel, and He sees them and gives each of them what he deserves in this world
and the Hereafter.
In other example the sentences Establish “prayer from sunset” until the darkness of the night and early-morning church, because it contains the testimony of worship dawn, the angels,. (Verse 17 : 78).
Every people can see the metaphor from underlined words in the above verse.
“ prayer from sunset”. The word sunset is metaphorical. The fact that in this Qur’an –
verse the as he told them to do the obligatory prayers on time since, founded on the
prayer after the sun slips as stated by Ibn Mas'ud, Mujahid and Ibn Zaid. Hasim tell
Duluuk means slipping sun to do obligate prayer fajr and subuh.
The Message of the Al Quran: Tafseer Based on Ibnu Katsir’s explanation in
8
verse: as well as on most evenings, let do tahajjud as an additional worship for you,
may the Lord lift yourself into a position which is commendable. Tafseer of sura Al
Isra (p79). God ordered the prophet to always qiyaamullail (waking at night) because
the real best after the obligatory prayer Prophet "night prayer (Tahajjud). ' Ibnu
Katsir’s explanation in Tafseer of Surah Al Isra (p79). Therefore, there is also a
metaphor in this verse. We can also take the exmple in Sura’ Al Waqi’ah in verse 18 :
“with [crystal] glasses and flagons and serving [hard] drinks brought from source
reservoir.[56:18]”
The Arabic word َﻕﻱِﺭﺍَﺏَﺃ finds mention as the container for serving drinks circularly to glasses individually held by friends sitting together confronting each
other. Its meanings in English are flagons. It denotes a large bottle, container with a
wide base having a narrow neck for storing and sprouting alcoholic drinks to the glass
of the drinker. In the same context, ٍﺓَﻱِﻥﺁِﺏ is the substitute used in 76:15, which denotes a similar vessel/container. َﻕﻱِﺭﺍَﺏَﺃ It is plural of singular ﻕﻱِﺭْﺏِﺇ, formed on the pattern of ُﻝﻱِﻉﺍَﻑَﺃ.
The Root is " ﺭ ﻕ ﺏ" (pronunciation: barq) which means lightning in Arabic. The basic
perception infolded in it is that of lightning. It means that those َﻕﻱِﺭﺍَﺏَﺃ (Abareeq) flagons to serve liquid are sparkling like lightning. This word was not borrowed from any other
language. it is the opposite. other languages have borrowed it from Arabic. It is a Qur’anic
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By seeing these examples, it is interesting to study metaphor of the Al Qur’an.
In this research the researcher will study the metaphor in the 17th surah which is
called Surah Al Isra. This surah is the 17th surah after An-Nahl. This special Surah Al Isra was revealed in Meccah.
Al Isra (Arabic: Al Isra, "The Night Journey") is the 17th surah of the Quran.
This Surah consists of 111 verses and surah’s belonged to the Meccah surah. This
Surah Al Isra named with meaning "memperjalankan di malam hari". This surah is
also called with the name of Bani Israel Surah associated with the narrative in verse
2 to paragraph 8 and then near the end of the Surah that in paragraph 101 to
paragraph 104 where Allah says about the Israelites who after becoming a strong
nation again then become the great nation humiliated as deviating from the teachings
of Allah SWT.
From the above phenomena, the researcher interests in conducting research
related to the figurative language in Al Qur’an. It has a great deal of significance to
people not only in the way of understanding and comprehending a poetry or a text
book, but also in the way of understanding and comprehending Al Qur’an. This
research tries to answer the question and misperceptions among those who have
interest in studying Al Qur’an.
As metaphors are of different categories with their own realization this study
specifically addresses the types lexical of metaphor and both they are realized
10
1.1 The Problems of the Study
Based on the elaboration in the background above, the problems are formulated as
the following.
1 What types of lexical metaphor are used in the English version of the Surah
Al Isra?
2 How are the metaphors realized in the English version of the Surah Al Isra?
3 In what context are the types of metaphor used in the English version of the
Surah Al Isra in the way they are?
1.2 The Objectives of the Study
In relation with the problems of the study above, the objectives of the study are:
1) to find out the types of metaphor are used in English version of the Surah
Al Isra,
2) to discribe how about the metaphor used in English version of the Surah
Al Isra, and
3) to describe the contextual use of metaphor in English version of the Surah
Al Isra.
1.3 The Scope of the Study
This research is restricted to the lexical metaphor of the English version of the
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numbers of data source. The verses selected as data are those which contain
metaphor.
1.4 The Significances of the Study
The findings of the research are expected to be useful theoretically and practically
in some respects.
Theoretically, the findings are expected to enrich theories on lexical metaphor
particularly.
a. to add up new realization in theories of linguistics and
b. to make references for furtherstudies.
Practically, the findings can be useful for those who focus on theology study
especially in the metaphor understanding in Surah Al Isra. Moreover, the ideas and the points of view of the finding can significantly be useful to be used as:
a) review of literature for the coming researches, and
b) material reference for language learning particularly related to metaphor.
c) material for helping people particularly Moslem in comprehending and
99 CHAPTER V
CONCLUSIONS AND SUGGESTIONS 1.1Conclusions
Based on the data analysis three conclusions are drawn as the following. (1) There are three kinds of lexical metaphor used in Surah Al -Isra. The
three kinds of lexical metaphor are noun-noun concept, noun-verb concept or verb-noun concept and noun-adjective concept or adjective-noun concept.
(2) The ways of using lexical metaphor in Surah Al-Isra through comparing noun with noun, noun with verb or verb with noun and noun with adjective or adjective with noun.
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factors that led to revival and destruction of a people; clues about relationships with parents, neighbors and the community; God's human creatures s.w.t. noble, in the meantime man has also properties that are not as good as like broken, desperate and in a hurry; and problems of the spirit.
1.2Suggestions
With reference to the conclusion, suggestions are staged as the following: (1) It is suggested that language teachers and lecturers especially of the
religious school can include lexical metaphor in Surah Al -Isra as the example in instructional process for the material of metaphor. It is done to introduce and deliver the message of the Surah, by the right meaning of the verse.
(2) It is suggested to the researcher who want to get a further findings of metaphor in Al Qur’an make a research in more Surah. Since Al
Qur’an has its own message and history, it is important to consult the
tafseer book to confirm the analysis.
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