Language functions used by prophet Yusuf and Zulaikha in surah Yusuf of the Holy Qur'an: a cross-gender analysis.

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LANGUAGE FUNCTIONS USED BY PROPHET YUSUF AND

ZULAIKHA

IN SURAH YUSUF OF THE HOLY QUR’AN;

A CROSS-GENDER ANALYSIS

THESIS

Submitted as Partial Fulfillment of the Requirement for the Sarjana Degree of English Department Faculty of Arts and Humanities State Islamic University of Sunan Ampel

Surabaya

By:

Humairotus Sulfa

Reg. Number : A03213024

ENGLISH DEPARTMENT

FACULTY OFARTS AND HUMANITIES

STATE ISLAMIC UNIVERSITY OF SUNAN AMPEL SURABAYA

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ABSTRACT

Sulfa, Humairotus. 2017.Language Functions Used by Prophet Yusuf and Zulaikha in Surah Yusuf of The Holy Qur’an; A Cross -Gender Analysis. Thesis. English Department, Faculty of Arts and Humanities, State Islamic University Sunan Ampel Surabaya.

The Advisor : Endratno Pilih Swasono, M.Pd

Keyword :Discourse Analysis, Language Functions, Utterances, Surah Yusuf

This study investigates language functions used by Prophet Yusuf and

Zulaikha which in content of Surah Yusuf of The Holy Qur’an.The objectives of

the study are to find the kinds of language function used by Prophet Yusuf and Zulaikha, and also to find the differences between male and female language.

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ABSTRAK

Sulfa, Humairotus. 2017. Language Functions Used by Prophet Yusuf and Zulaikha in Surah Yusuf of The Holy Qur’an; A Cross -Gender Analysis. Skripsi.Sastra Inggris, Fakultas Adab dan Humaniora, Universitas Islam Negeri Sunan Ampel Surabaya.

Pembimbing : Endratno Pilih Swasono, M.Pd

Kata kunci : Analisis percakapan, Fungsi Bahasa, Ucapan, Surah Yusuf Penelitian ini meneliti fungsi bahasa yang dipakai oleh Nabi Yusuf dan Zulaikha yang ada di dalam kandungan Al-Qur’an Surah Yusuf. Objek dari penelitian ini adalah untuk menemukan macam-macam fungsi bahasa yang dipakai oleh Nabi Yusuf dan Zulaikha, dan juga untuk menemukan perbedaan antara bahasa yang digunakan oleh laki-laki dan perempuan.

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TABLE OF CONTENTS

Inside Cover Page ... i

Inside Tittle Page ... ii

Motto ... iii

Declaration Page ... iv

Dedication Page ... v

Thesis Advisor’s Approval Page ... vi

Thesis Examiner’s Approval Page ... vii

Acknowledgement ... viii

Table of Contents ... xi

Abstract ... xiii

Abstrak ... xiv

CHAPTER I INTRODUCTION 1.1Background of Study ... 1

1.2Research Problem ... 4

1.3Research Objective ... 4

1.4Significances of the Research ... 5

1.5Scope and Limitation ... 5

1.6Definition of the Key Terms ... 6

CHAPTER II REVIEW OF RELATED LITERATURE 2.1Theoritical Framework ... 8

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2.1.2 Theory of Language Functions ... 9

2.1.3 Language and Gender ... 14

2.1.4 Surah Yusuf ... 15

CHAPTER III RESEARCH METHODELOGY 3.1 Research Design ... 17

3.2 Data and Data Collections ... 17

3.2.1 Data and data Sourse ... 17

3.2.2 Research Instrument ... 18

3.2.3 Data Collections ... 18

3.3 Data Analysis ... 20

CHAPTER IV FINDINGS AND DISCUSSION 4.1 Findings ... 24

4.1.1 The Language Functions used by Prophet Yusuf and Zulaikha .... ... 24

4.1.2 The Differences between Male and Female Language ... 51

4.2 Discussions ... 59

CHAPTER V CONCLUTIONS AND SUGGESTION 5.1 Conclutions ... 61

5.2 Suggestion ... 63

REFERENCES ... 64

APPENDIX

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CHAPTER I

INTRODUCTION

1.1 Background of Study

Language function is a description of how language is used to achieve its

communicative purpose, that is to find out what are the purposes that

language serves for human being and how people are able to achieve these

purpose through speaking and listening, reading, and writing (Halliday,

1983).

In communication, people should convey the information clearly and

does not offend the address. The information should be easy to understand,

honest, and true which get by the address or the hearer. Islamic religion gives

the moral value in communication. It is covered in Qur’an surah An-Nisa’:

63. This verses mean are about speak or communication, they should speak

truthfully to the address when they communicate with others

اًغي باًل ْ ق اْ سفْنأيفاْ لاْلق اْ ْظع اْ ْنعاْضرْعأف اْ ب قيفاماَّا ْعيانيذَلااكئٰل أ

‘They (hypocrites) are those of whom Allah knows what is in their heart; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allah, worship Him, obey Him, and be afraid of Him) to reach their innerselves.” (An-Nisa’: 63)

From the verse above, the mean of “QaulanBaligha” is the people must

speak communicatively, direct to the point, and easy to understand by the

hearer. Regarding this matter, it should be related to the language function

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Some of the researchers (Aliyah, 2015; Supriyono, 2015) attempted to

explore the issue of language function in advertisement headline. A headline

is the most important element in a print advertisement. The headline brings

particular messages that lead the target audiences to read the entire

advertisement. It described linguistic features and language functions of

advertisement headlines. Many researchers have investigated language

function in various focuses such as Machmudah (2015) in a movie,

Puspitasari (2013) in Akbar Zainuddin’s book, Adhalina (2011) in peoples

between students and teachers, and Austin (2005) in a functional shading

language. Because those researchers conducted in conversation of some

books or movie of course, therefore, this present study will choose the

different subject, that is from surah Yusuf of the Holy Qur’an as a subject to

be analyzed.

A research gender on language has been done by Kloch (2000) who is

interest in language usage differences between two sexes. In journal articles

of Xia (2013), Foliviera (2007), Broadbridge (2003), Haas (1979) that paper

has seen the differences between the use of language of men and women from

some aspects, and they notice that there are many differences in using

language between the two genders, and also there are some changes through

time. Hence, it is important to investigate the differences between male’s and

female’s language in uttering their words.

Al-Qur’an consists of 30 sections, 114 surah and 6666 verses. It was

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translated into many languages, include is English. Two of the translators are

Dr. Muhammad Taqi-ud-Din Al-Hilali (formerly professor of Islamic Faith

and teachings Islamic University Al-Madinah Al-Munawwaroh) and Dr.

Muhammad Muhsin Khan (formerly director, University Hospital Islamic

University, Al-Madinah Al-Munawwaroh). Surah Yusuf is a Makkah surah,

except four verses were described in Madinah. The numbers of its verses are

one hundred and eleven. It is revealed in the 10th_{year, the year of sadness,}

after Prophet Muhammad lost his beloved wife Khadijah and his uncle Abu

Thalib. He was also driven out of town of Ta’if, and was feeling very sad of

to the loss of his family and difficulties in the Dawah. Allah sent down this

beautiful surah to be a source of peace for prophet Muhammad, as a reminder

that look how many difficulties Yusuf faced and how he persevered through

them. The verse is rare in how it is exclusively discussing one story.

Surah Yusuf actually has been analyzed by some researchers before. One

of the researchers is Kinaaya (2015). She focuses on the types of direct and

indirect speech acts, and context of situation used by Prophet Yusuf in surah

Yusuf. This study is designed in a descriptive qualitative study. The primary

data were taken from the verses of surah Yusuf in Muhammad Habib Shakir’s

English translation of the Holy Qur’an. The secondary data were taken from

Tafsir Ibnu Katsir’s book. In analyzing the data, the writer uses Speech Act

Theory, especially Illocutionary Acts purposed by Hymes, Searle (1976) and

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Thus, this study will be the first study which analyze language function in

surah Yusuf and focus on Prophet Yusuf’s and Zulaikha’s utterences. This

study will analyze the kinds of language function by using Roman Jakobson

(1980). By this study, the writer also aims to explore more the differences

between male and female language that used by Prophet Yusuf and Zulaikha.

Hence, it will be an interesting and worth analysis. The form of this surah was

filled by some conversations, so there are many different utterances.

Therefore to give more knowledge about this surah, the language function

analysis is needed.

1.2 Research Problems

In this study, the writer wants to know about language functions and

kinds of language function that used by prophet Yusuf and Zulaikha in Surah

Yusuf of The Holy Qur’an. So the writer makes questions as follows:

1. What kinds of language functions are used by prophet Yusuf and Zulaikha in Surah Yusuf?

2. How is the difference between male and female language of Prophet Yusuf and Zulaikha in Surah Yusuf?

1.3 Research Objectives

Based on the research statement, this particular study aim to finding out:

1. To get the kinds of language functions are used by prophet Yusuf and

Zulaikha in Surah Yusuf.

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1.4 Significances of the Research

This study is expected to give valuable contribution theoretically and

practically. Theoretically, the result of this study is expected to contribute on

the development of discourse analysis study, especially on how to analyze

text using the language function theory and give an input about the

differences between male and female in their conversation. The writer hopes

this study will be given the knowledge to the readers on linguistic

development. Besides, this study hopefully will encourage the readers in

understanding the content of the Holy Qur’an, especially in surah Yusuf.

Practically, the result of this study will be useful for the readers to

examine the kinds of language functions and the differences between male

and female language. The writer hopes that this study could provide a basis

for further researchers.

1.5 Scope and Limitation

This study is related to discourse analysis that focusing on language

functions. The writer focused on prophet Yusuf and Zulaikha as the male and

female language in Surah Yusuf of The Holy Qur’an, strat from the firts

verse up to the end of verse that the 111 verse, particulary the conversation of

Prophet Yusuf and Zulaikha.

The limitation of this study is just on the theory of Roman Jakobson

(1980) and focuses on six kinds of language functions, they are expressive

function, conative function, referential function, phatic function, metalingual

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1.6 Definition of Key Terms

In order to clarify the key terms used in this study, some definitions are

put forward.

Discourse analysis : Behavioral unit. It is a set of utterances which

constitute a recognizable speech event like a

conversation, a joke, a sermon, an interview etc. in

its historical and etymological perspective the term

is used in different perspective.

Language function : A description of how language is used to achieve

its communicative purpose: trying to find out what

the purposes that language serves for human being

and how people are able to achieve these purpose

through speaking and listening, reading, and

writing (Halliday,1983).

Prophet Yusuf : Prophet Yusuf is the seventh of twelve sons from

prophetYa’qub and his wife Rahil. He has a

younger brother named Benyamin. He was a very

handsome boy and also he has robust body that

make women interested in him.

Zulaikha : A women who love to Prophet Yusuf so much

that before she was worship to the statue and after

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Surah Yusuf : Some surahs that will be analyzed by the writer.

Surah Yusuf is the 12th_{surah and consist of 111}

verses. Content of this surah is about prophet

Yusuf story and his family.

The Holy Qur’an : Qur’an is a holy book of moslem that given to

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CHAPTER II

REVIEW OF RELATED LITERATURE

This chapter presents the review of research and literature related with

the topic, which are the language function used by prophet Yusuf and Zulaikha,

and also the diferrence between male and female language of them in surah

Yusuf.

2.1 Theoretical Framework 2.1.1 Discourse Analysis

Discourse as opposed to text, is one of linguistic branch which

studying about language in use, taking on meaning in context for its

users and perceived by them as purposeful, meaningful and connected

(Cook, 1994:25). On the other hand, discourse analysis focuses on

knowledge about language beyond the word, clause, phrase, sentence

that is needed for successful communication. Based on Paltridge

(2006:2), discourse also considered as the relationship between

language and the social and cultural context in which it is used and

looks at patterns of organization across text Furthermore, Cook

(2001:3) stated that although the main focus of discourse analysis is

on language, it is not concerned with language alone. It is also

examines the context of communication: who is communicating with

whom and why; in what kind of society and situation; through what

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considered what people mean by what they say, how they work out of

what people mean and the way language present the different views

and understanding of the world includes an examination of how

discourse is shape by relationship between participant and the effect of

discourse has upon social identities and relations.

Discourse analysis is also regarded as the examination of

language use by the members of a speech community. It involves

analyzing both form and language function and includes both spoken

interaction and written text with the aims at focusing on cultural and

ethnic factors that aid in our interpretation and understanding of

different texts and types of talk (Awal and Bahar: 2013). Here, the

writer analyze the translation of Surah Yusuf of The Holy Qur’an in

which it is included to discourse analysis study. That is why the

researcher uses discourse analysis as a basic science in analyzing

language functions in a Surah with the goal to get a better

understanding of the structure of language and how language function

in communication.

2.1.2 Theory of Language Function

According to Halliday (1983), language function is a description of

how language is used to achieve its communicative purpose: trying to

find out what are the purposes that language serves for human being

and how people are able to achieve these purpose through speaking

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language itself has been shaped by use and how the form of language

has been determined by the functions it has evolved to serve.

All verbal communication entails an addresser directing a message

to an addressee. For communication to be successful, addresser and

addressee must share an understanding of the context; a common

code, or language; and a physical and psychological connection

(Jakobson 1980).

According to Roman Jakobson (1980) in his book The Framework

of Language, language functions consist of expressive function,

conative function, referential function, phatic function, metalingual

function, and poetic function. Here is the explanation below:

a. Expressive Function

The main of the expressive function is the mind of the speaker.

Language is used by the speaker to express his/her feelings. Focus

on the addresser personal, expression of ideas, feelings, attitudes,

or opinions. Aims at direct expression of the speaker’s attitude

toward what he/she is speaking about. It tends to produce an

impression of a certain emotion, whether true or feigned. Example:

“I am happy for your coming”. “I am very gloomy tonight”, “What

a beautiful this view!” “Oh no!”

b. Conative Function

The main of the conative function is the addressee. It seeks to

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focused to the addressee or the hearer. Language is used to call

upon the utterances to act, think or feel, to react in the way

intended by the utterances. Conative function is used for the

purpose of causing overt actions and most commonly found in

commands and requests. It is not normally considered true or false.

For example: “Please close the door!”, “Silence please!”, “I wanna

juice orange, please!”.

c. Referential Function

It is about give information and it refers to the context.

Referential function is associated with an element whose true or

false is being affirmed or questioned. The referential is also known

as informative language function. It is about the communication of

information. For example: “The movie will be begin at three

o’clock”.

d. Phatic Function

Phatic function is used for sociability. For greeting a friend, a

speaker can say “hi/hello”. As for greeting a stranger, the speaker

can use (hello), but the more formal greetings between strangers

are (good morning/afternoon/evening). So it is utterances to

express solidarity and empathy with others. Thus the phatic

function of language is only one they share with human beings. For

example, “Hellow, are you ok!” “Good morning, long time no

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e. Metalingual Function

This function is important role in our everyday language.

Whenever the addresser or the addressee need to check up whether

they use the same code. For example: “I don’t follow you”. –

“What do you mean?” asks the addressee. This function focuses

attention on the code, to clarify or to renegotiate. Metalingual

function is also predominant in questions like “Sorry, what did you

say?” where the code (message) is misunderstood and needs

correction or clarification.

f. Poetic Function

Poetic function always contains a creative ‘touch’ of or own.

Utterances focus on aesthetic features of language. The word poetic

does not refer to the ability to write poetry, but the ability to

manipulate language in a creative way. With the use of jokes we

can play with words and meanings simply for joy. Example:

“Fred’s friends fried Fritos for Friday’s food”.

After reading all the definition each language functions above, the

writer put those functions of language with the purpose, sentence or

text types and the example in the table, in order to make the reader

more understand about language function.

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2.1.3 Language and Gender

Language and Genderis a new introduction to the study of the

relation betweengender and language use, written by two of the

leading experts in the field. Itcovers the main topics, beginning with a

clear discussion of gender and ofthe resources that the linguistic

system offers for the construction of socialmeaning.

In general. gender and sex come together in which gender is the

social elaboration of biological sex. Eckert and Ginet (2003) stated the

gender consist of a pattern of relation of develops over time to define

male and female, masculinity and feminity, simultaneously structuring

and regaliting people’s relation to society. Thus gender is always

related to men and women that refer to the term of biological. The

people believe that men and women behave, act, speak, write, and use

the language in different ways. Women and man develop different

patterns of language use in which women are more linguistically

polite that man (Holmes, 2001). It shows that men and women have

different speech function; women tend to focus on the effective

function of interactoin more often than men.

In communication, men and women definitely have different ways

and strategeis. The people are constracted to beliefs that men are

direct and forceful, while women tend to be more polite, more

emotional, and gentler. Tannen (1992) said that men use conversation

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others and generally seem to view conversation as a contest, a struggle

in order to preserve independenceand avoid failure, when women to

build relationship and for purposes of cooperation and collaboration. It

can be conclude that women always try to establish their ralationship

by emphasizing the similarities and matching experiences, and men

tend to show their independence and status. Coates (2004) stated that

women tend to speak and hear a language of “connection and

intimacy”, while men speak and hear a language of “ status and

independence”

2.1.4 Surah Yusuf

Surah yusuf is a Mekkah surah. It was except after Surah Hud, in

difficult times and the current situation that was similar with the

current situation of Surah Yunus, which is very critical. The verses of

Surah Yusuf are one hundred and eleven. It is revealed in the 10th

years, the year of sadness.

In a book of “Ringkasan Tafsir ibnu Katsir’ volume 4, Prophet

Yusuf arrived in Egypt. At the slave market, the all buyers were

attracted by him, because he was a very handsome young man.

Al-Aziz (Governor of Egypt and Chief Officer of the King), whose name

was Fotifaar, offered a price that none could match. He brought

Prophet Yusuf home and told his wife Zulaikha that they

wouldadopthim as their son. Zulaikha, however, was so taken by

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with him. A Prophet of Allah could never be part of such an evil deed

and Prophet Yusuf backed away from the advances of Zulaikha. As he

raced for the door she ripped his shirt from behind. At the door they

met Al-Aziz. On seeing her husband, Zulaikha tried to blame Yusuf

by claiming that he had tried to lay a hand on her. Before Al-Aziz

could vent his fury on Prophet Yusuf, a baby spoke up from the

cradle, and the Holy Qur’an says: And a witness from her own

household testified, “If his shirt is torn from the front, then she lies

and he is of the truthful ones. (Surah Yusuf, 12:26,27). The shirt was,

of course, torn from behind, and Al-Aziz was extremly angry with his

wife for ettempting such as act of indecency. The women of the city

heard about Zulaikha’s actions and begin to gossip and make fun of

her. To explain her attraction she decided to let them see Prophet

Yusuf themselves.

She called forty of them to the palace for a meal. As soon as they

all had a knife to cut some fruit, she called Prophet Yusuf into the

room on some excuse. So she dazzled by his beauty and presence, that

she cut her finger when seeing him. “This is not a human being – he

must be an angel!” Zulaikha was furious with Prophet Yusuf because

he had caused her to be ridiculed. In her anger and frustration, she

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CHAPTER III

RESEARCH METHODOLOGY

This part discusses the methodology of the research. It consist of research

design, data and data collection (data and data source, research instrument, and

data collection), subject of the research, data analysis, and research timetable.

3.1 Research Design

Based on the purpose of the study, this study aims to analyze what kinds

of language function used by Prophet Yusuf and Zulaikha, and how the

differences in male and female language. The research design is descriptive

qualitative. The writer chooses this method because she investigated all

utterances used by prophet Yusuf and Zulaikha in Surah Yusuf of The Holy

Qur’an.

3.2Data and Data Collection 3.2.1 Data and Data Sources

The writer used the translation of Surah Yusuf by Muhammad

Taqi-ud-Din Al-Hilal and Muhammad Muhsin Khan as the main

source in this study. Surah Yusuf in The Holy Qur’an consist of 111

verses. The data was taken from the translation of Surah Yusuf by

Muhammad Taqi-ud-Din Al-Hilali and Muhammad Muhsin Khan

which was consist of language function’s kinds and the differences of

male and female language. The writer only focuses on the utterances

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3.2.2 Research Instruments

In doing this research, the writer needed some instruments

which help the writer in working on this research. The main

instrument of this research is the writer itself to analyzing the data. In

finding the data source, the writer used hand phone, laptop and

internet connection to get the translated text of surah Yusuf of the

Holy Qur’an. After that, to collect the data, the writer used writing

equipment to write down all the kinds of language function. The

writing equipment were laptop, note book, and pen.

3.2.3 Data Collection

According to above, the data source of this research is

translated text of surah Yusuf. To make the writer easy to search the

data, the writer did some steps bellow:

- Close reading

Firstly, the writer read the translation of Surah Yusuf of the Holy

Qur’an. Then, the writer read the Holy Qur’an and Tafsir to

understand the explanation each verses.

- Identifying the data

After reading, the writer identified by notices all of the utterances that

contain language functions that used by Prophet Yusuf and Zulaikha

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Verse 4: (Remember) when Yusuf (Joseph) said to his father: “O my father! Verily, I saw in a dream) eleven stars and the sun and the moon --- I saw them prostrating themselves to me.”

- “O my father! : (Phatic function)

- Verily, I saw in a dream) eleven stars and the sun and the moon

--- I saw them prostrating themselves to me.” : (Referential

function)

Verse 89: He said:”Do you know what you did ith Yusuf (Joseph) and his brother, when you were ignorant?”

- He said:”Do you know what you did ith Yusuf (Joseph) and his

brother, when you were ignorant?” (Metalingual function)

Verse 100: And he raised his parents to the throne and they fell down before him prostrate. And he said: “O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the Bedouin-life, after Shaitan (Satan) had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind untowhomHw wills. Truly He! Only He is the All-Knowing, the All-Wise.

- “O my father! (Phatic function)

- This is the interpretation of my dream aforetime! My Lord has

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me out of the prison, and brought you (all here) out of the

Bedouin-life, after Shaitan (Satan) had sown enmity between me

and my brothers. (Referential function)

- Certainly, my Lord is the Most Courteous and Kind

untowhomHe wills. Truly He! Only He is the All-Knowing, the

All-Wise. (Expressive function)

3.3 Data Analysis

After the writer collected the data, she analyzed the data in some steps.

a. Classifying all the data according to the kinds of language function and

giving description of the data. This step has done as an example below:

Verse 4: (Remember) when Yusuf (Joseph) said to his father: “O my father! Verily, I saw (in a dream) eleven stars the sun and the moon –I saw them prostrating to me.”

The writer interpreted this verse that Prophet Yusuf said (give

information) to his father about his dream that eleven stars refer to the

eleven brothers, while the sun and the moon refer to his mother and his

father. In his dream, the eleven stars are prostrating to him. It is mean

Prophet Yusuf give information to his father about the dream and his

dream became evident to the next 40 years. Prophet Yusuf expressed his

utterance as referential function.

b. To make the classification easier, the writer made a table from the result

of the classifying the kinds of language function. The table has been as

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Table 3.1 Prophet Yusuf’s utterance and Functions of Language

No. Verses Utterances

Language Functions E C R P1 M P2

01. 4 “O my father!” x

Table 3.2 Zulaikha’s utterance and Functions of Language

No. Verses Utterances

Language Functions E C R P1 M P2

01. 23 “Come on, O you” x

Table 3.3 Prophet Yusuf’s utterance:

No. Kinds of language functions Verses 01. Expressive function 100, ...

02. Conative function

03. Referential function 4, ...

04. Phatic function 4, 33, …

05. Metalingul function

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Table 3.4 Zulaikha’s utterance:

No. Kinds of language functions Verses 01. Expressive function

02. Conative function 32, …

03. Referential function

04. Phatic function

05. Metalingul function

06. Poetic function

Table 3.5 The language functions used by Prophet Yusuf and Zulaikha in

surah Yusuf of The Holy Qur’an.

No. Language Functions

Total

Prophet Yusuf Zulaikha

01. Expressive ... ...

02. Conative ... ...

03. Referential ... ...

04. Phatic ... ...

05. Metalinguistic ... ...

06. Poetic ... ...

c. Identifying and describing the difference in kinds of language function

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From the table above, it showed kinds of language function which

used by Prophet Yusuf and Zulaikha, there are male and female

conversation. So, the writer could find what kinds of language function

which are often used by male and female language, or kinds which is

never used by them. Then, the writer identified and described the

difference in kinds of language function used by them as in theory of

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CHAPTER IV

FINDINGS AND DISCUSSION

In this chapter, the writer presents two points. The first point of this chapter is

data findings and the second point is discussions. Furthermore, this chapter

provides more detail reflection on the findings and displays all the result of data

analysis. Therefore, the research questions are answered within this chapter.

4.1 Findings

In this point, the writer presents the findings from the data. Furthermore,

the writer provides the analysis of language function found in Prophet

Yusufand Zulaikha’s utterances while doing communication each other or to

others which in content of Surah Yusuf of The Holy Qur’an.

4.1.1 The Kinds of Language Function used by Prophet Yusuf and Zulaikha

In this section, the writer analyzed the data of utterances in the

conversation between Prophet Yusuf and Zulaikha to others based on the

Roman Jakobson’s theory of language functions. According Jakobson (1980),

speech function can be known as the function of language is categorized into

six types, they are expressive, conative, referential, phatic, metalingual, and

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Table 4.1 Prophet Yusuf and Zulaikha’s utterance

No.

function that stated or expressed what the speaker’s mind or personal feeling.

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opinion of the speaker. The following were Prophet Yusuf and Zulaikha’s

utterances that included in expressive function of language:

a. Prophet Yusuf’s utterances

Datum 29 (Surah Yusuf verse 100)

And he raised his parents to the throne and they fell down before him prostrate. And he said:“O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the Bedouin-life, after Shaitan (Satan) had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills. Truly He! Only He is the All-Knowing, the All-Wise.

The verse above tells that after all of the family arrived in the kingdom,

Yusuf directly gave the father and the mother in kingdom’s chair with him.

While his brothers prostrated him and also both of his father and mother.

Certainly, my Lord is the Most Courteous and Kind unto whom He wills. Truly He! Only He is the All-Knowing, the All-Wise is has an expressive function, because it refered to express emoticons. Yusuf expressed

the almighty of the God, he praised the flabbiness of God to whatever He

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“My Lord! You have indeed bestowed on me of the sovereignty,

andtaught me something of the interpretation of dreams --- the (Only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, God, Lord.) in this world and in the Hereafter. Cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.” This is the continuing of the verse above. Yusuf pray to God Allah. The

(Only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, God, Lord.) in this world and in the Hereafter. Cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.” is an expressive function

because it refered to express emoticons. Yusuf used to praise the almighty of

God and received whatever God wants. He also prayed what he got in the

world and what he got continuing in Hereafter and he could be passed way in

well condition (Islam).

b. Zulaikha’s utterances

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if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.”

In connecting with the verse 31 above, after showing his beauty

face to them, she explained detail why she did like that to Yusuf because

Yusuf did not want to seduce by her. Therefore, Zulaikha pursued him

until the shirt was torn.

In the verse above included two language functions such as

referential function and expressive function. This verse“This is he (the young man) about whom you did blame me”, as the expresive function because she commended Prophet Yusuf was so beauty.

(The (King) said (to the women): “What was your affair when you did seek to seduce Yusuf (Joseph)?” The women said: “Allah forbid! No evil know we against him!” The wife of Al-Aziz said: “Now the truth is manifest (to all); it was I who sought to seduce him, and he is surely of the truthful.”

The king assambled all women who hurted their fingers in

Zulaikha’s house and said to them: “What was your affair when you did

seek to seduce Yusuf (Joseph)?” but actually the king indicated the

question to Zulaikha.

In the verse above that typed bold was spoken by Zulaikha. It

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seduce him, and he is surely of the truthful.” as the expressive

function because it was expressed emotions. Zulaikha admired the beauty

face of Yusuf until when looked him, our hand which had been holding

the knife did not feel was able to heart their fingers.

“And I free not myself (from the blame).Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon when He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.”

This is the continuing of the verse 52 that spoken by Zulaikha. In

this verse have two language functions. In the verse “Verily, my Lord is Oft-Forgiving, Most Merciful”is an expressive function. It refered to express emoticons that Zulaikha praised the greatness of God.

4.1.1.2 Conative Function

Conative function is allocated or focused to the addressee or the hearer.

Language is used to call upon the utterances to act, think or feel, to react in

the way intended by the utterances. Conative function is used for the purpose

of causing overt actions and most commonly found in commands and

requests. The following are Prophet Yusuf’s utterances that included in

conative function which in verse 42, 47, 50, 59, 93, and 99, but in the

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a. Prophet Yusuf’s utterances

And he said to one whom he knew to be saved: “Mention me to your lord (i.e. your king, so as to get me out of the prison).” But Shaitan (Satan) made him forget to mention it to his lord {or Satan made Yusuf (Joeseph) to forget the remembrance of his Lord (Allah) asto ask forHis Help, instead of others}. So {Yusuf (Joseph)}stayed in prison a few (more) years.

At the time Prophet Yusuf understand that the waiter drinks king

would be safed, Prophet Yusuf extended secretly without known by the

other, so he did not feel that he would crucified. Prophet Yusuf said,

“Mention me to your lord (i.e. your king, so as to get me out of the

prison).” but people who accept this instruction forgot to tell the king

and it was a power of Syaitan to make Prophet Yusuf did not out from

jail.

In the Prophet Yusuf’s utterance which typed bold, that included

conative function because it refered in commanding and requesting.

Prophet Yusuf commanded to the waiter drinks for telling Prophet

Yusuf’s instruction about his condition to the king.

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The king’s dream was some fate from Allah and it was the cause to

make Prophet Yusuf out from jail. The king assembled the expect nujum

(fortune-telling), intellectual, magnifying his administration, and with

functionary in that country. Then the king told his dream but they can not

interprete his dream and the reason was “ That is just a empty dream”. At

that time, people who had been out from jail remember to Yusuf after a

long time because syaitan made the forgetfulness to Yusuf’s instruction

to tell his case to the king . So they said to the king to tell his dream

because Prophet Yusuf would be able to interpret the king’s dream.

In this verse 47 which is spoken by Prophet Yusuf refers to

conative function.“For seven consecutive years, you shall sow as usual

and that (the harvest) as a conative function because Prophet Yusuf commanded and instructed them to grow during seven years.

And the king said: “Bring him to me.” But when the messenger came to him, Yusuf said: “Return to your lord and ask him, ‘What happened to the women who cut their hands? Surely, my Lord Allah is Well-Aware of their plot.’”

In that time, Allah said by telling the king after knowing the

interpretation of the dream which amazing dream until the king knew the

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all citizen, so the king said: “Bring him to me.” It means Yusuf removed

from jail and brough to the king.

In the Yusufutterances that typed bold refers to conative function

because it was a imperative. Yusuf commanded to the delegate of the

king to go back and say to the king that if Yusuf out from jail, make sure

that Yusuf was not guilty kept his honor from accusation seduce to

Al-Aziz’s wife.

{Yusuf (Joseph)} said: “Set me over the store-houses of the land; I will indeed guard them with full knowledge” (as a minister of finance in Egypt).

After that Yusuf certain that he free from accusation of seduce. The

king want to Yusuf to be near with him and Yusuf will be adviser for

him. The king also said that Yusuf was having high position because his

cleverness, skill, morals, and perfection.

In the verse above refers to conative function because it was a

imperative. Yusuf commanded the king that he want to be a treasurer of

Egypt country because he was good in guarding with knowledge.

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father (he meant Benjamin). See you not that I give full measure, and that I am the best of the hosts?

Yusuf’s brothers came for get food with the cheap price which held

by the Egyptian authorities. They brought goods which would change

with the food. All of his brothers go to that event except Bunyamin.

When they enter to faced Yusuf which he had a high position, Yusuf

identify them that they are the brothers, but they did not know that Yusuf

was their brothers. Yusuf pretend that he did not know them. So he

commanded them to come back again with brought his brother

Bunyamin.

In the verse above that spoken by Prophet Yusuf, included a

conative function. It refers to commanding and requesting. Prophet Yusuf

commanded the brothers to come back again and bring Bunyamin to

faced him.

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When that Prophet Yusuf sold by his brothers and bought by

people Egypt that is Zulaikha’s husband Al-Aziz. Al-Aziz said to his

wife, treat him as well and also make him as the son. Therefore Prophet

Yusuf stayed in Zulaikha’s house.

In the verse above containwith two utterances, Prophet Yusuf and

Zulaikha. It told about Prophet Yusuf when stayed in Zulaikha’s house in

Egypt and her husband have notice her to make Prophet Yusuf treated as

well. But Zulaikha seduced and called him to nearby her. She was falling

in love with him because he had a handsome face until all of women

could be interasted to him. So in the Zulaikha utterance “Come on, O

you,”included conative function because it refers to command Zulaikhato

him.

So when she heard of their accusation, she sent for them and prepared a banquet for them: she gave each one of them a knife (to cut the foodstuff with), and she said (to Yusuf): “Come out before them.” Then, when they saw him, they exalted him (at his beauty) and (in their astonishment) cut her hands. They said: “How perfect is Allah (or Allah forbid)! No man is this! This is none other than a noble angel!”

The news about Yusuf and Al-Aziz’ wife dispersed in Egypt until

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After she listened criticism from other women about she has seduce

Yusuf, Zulaikha invite all people especially all women come to her

house. Then she commend them to hold knife and some fruit. So, she call

Yusuf to go out and face to all women. When Yusuf has out and face to

them, and they looked at him, they amazed to the his beauty face until

they hurted their fingers without felt.

In the utterance “Come out before them.” who spoken by

Zulaikha included conative function because Zulaikha commanded and

invited him to come to her or to face in front of invitation.

4.1.1.3 Referential Function

Referential function is associated with an element whose true or false is

being affirmed or questioned. The referential is also known as informative

language function. It is about the communication of information. There are 18

verses that included referential function. The following are the some of the

verses:

a. Prophet Yusuf’s utterances Datum 1 (Surah Yusuf: verse 4)

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Before down this verse, Allah SAW said: “O Muhammad,

mentioned to your ummat in your story to them about Yusuf AS.” So

down the verse which Prophet Yusuf told to his father about his dream.

Verily, I saw (in a dream) eleven stars and the sun and the moon --- I saw them prostrating themselves to me.” It is a referential functioncontains with give information to his father that he has a dream

about eleven stars, a sun and a moon. He saw that all prostrating to him.

It means, eleven stars were the eleven brothers and the sun, the moon as

his father and mother. The interpretation of what Prophet Yusuf said that

could be true in the next forty years, some said next eighty years. In that

time he promoted his parent on ‘Arsy or throne. While his brothers in

front of him and they were prostrating to him. Then Prophet Yusuf said

to his father. “O my father! This is the interpretation of my dream

aforetime! My Lord has made it come true!” (Surah Yusuf verse 100)

He Yusuf (Joseph) said: “It was she that sought to seduce me;” and a witness of her household bore witness (saying): “If it be that his shirt is torn from the front, then her tale is true and he is a liar!

In conneting with the verse 25 above, Prophet Yusuf got slander that

he seduced her. If the shirt is torn in back so the wrong is Zulaikha who

seduced him. If the shirt was torn in front, so the wrong is Prophet Yusuf.

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In the Yusuf’s utterance above which typed bold, itincluded

referential function, because Prophet Yusuf explained and give true

information that Zulaikha seduced him.

He said: “No food will come to you (in wakefulness or in dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes. This is of that which my Lord has taught me. Verily I have abandoned the religion of a people that believe not in Allah and are disbelievers in the Hereafter (i.e. the Kan’ anyyun of Egypt who were polytheists and used to worship sun and other false deities).

This is the connecting with the verse before, Prophet Yusuf retell to

both of prison people that he can interprete whatever their dream before

happen.

In the verse above is spoken by Prophet Yusuf and also included

referential function, because he told the information to both of themabout

the dream. They able toknow the interpretation and told them before the

dream come true.The interpretation of the dream was about food that

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“You do not worship to besides Him but only names which you have named (forged) --- you and your fathers --- for which Allah has sent down no authority. The command (or the judgement) is for none but Allah. He has commanded that you worship none but Him (i.e. His Monotheism); that is the (true) straight religion, but most men know not.

Their question has answered by Prophet Yusuf with a sense of

respect in making this explanation medium for the reason to invite them

in unity of God Allah and Islam religion, after seeing in themselves there

was the readiness for accept it well.

So in this verse is the next of verse before. It is included referential

function because Prophet Yusuf gave more clarifies that God which their

worship was just stated and the name just the legacy of the ancestors.

Then he tell them that judgment, implementation which has done, wish

and power in this world, it is all Allah property. And Allah command us

to not worship except Him.

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Yusuf also tell them that in the dryness year, in the world did not

grow plants, even if they grow, they did not get the result. Therefore,

Yusuf said “which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).”

In this verse which continuing of Prophet Yusuf’s utterance is

included referential function because Prophet Yusuf clarify again about

difficult year that will come a dryness years which not grow plants

during seven years.

“Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil).”

Still continuing with the verse above which after that will come

years of prosperty.

In the verse above included referential function too, because it was

Yusuf’s utterances continuing with the verse above. He clarified detail

and also given more information that after dryness years will come years

of prosperty. At that years will give rain enoughly, the land can planting,

and all people can press wine. As can before like oil, sugar, and others.

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After that Yusufclarified to Al-Aziz that he did not guilty, actually

his wife who seduced him.

In Yusuf’s utterance above, that included referential function,

because it refered to give information and describing that he did not

gulty. He just straighten which one the truth and the mistake. Finally,

Yusuf could described that he did not seduced Al-Aziz’s wife but just the

opposite.

“But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me.”

In this situation, Yusuf also noticed them in order to come back

again. If they did not come again, Yusuf will not give good measure to

them.

In this verse above that typed bold, included referential function,

because Yusuf confirmation to them, if they did not bring back

Bunyamin, Yusuf did not give good measure to them.

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After all of Yusuf’s brothers came to the house, then they say to

the father that next if came to that place again, they might bring

Benyamin to faced Yusuf. The father still worry to give permit to bring

Benyamin with them, but after Yusuf’s brothers open their goods, they

got the exchange goods return to them. After this event, it was the strong

reason to their father to bring Benyamin. So the father gave permit to

them with the requisite of curse to God Allah in order to God as the

witness.

After Yusuf’s brothers come to Egypt with bring Benyamin, Yusuf

receive them with honor, flabbiness, familiarity, and goodness. Then

Yusuf and Benyamin talk tandem for tell the truth of what did happen

while introduce himself that he was the brother Yusuf.

In the Yusuf’s utterance above which typed bold is included

referential function because it refers to give information. Yusuf said to

Benyamin that he is the brother. He said to the young brother to not sad

again with did happen and ask to hide this problem from other brothers.

Then Benyamin agreed that he will engineer in order to Benyamin can

stay with Yusuf honorly.

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After Benyamin accused as the thief, and decided for stay in

Yusuf’s place agree with their admission. Then they entreated to change

with one of the brother to change Benyamin to detained in Yusuf’s place,

because they have promised to the father to back again with Benyamin

and also afraid to the father to feel sad again.

In Yusuf’s utterance above included referential function, because it

refers to informing and describing. Yusuf clarified that if we take one the

brothers to change Benyamin to detained in Yusuf’s place, so it was same

with judge people who was not wrong and we was Zalimun

(wrong-dears).

Theysaid: “Are you indeed Yusuf (Joseph)?” He said: “I am Yusuf (Joseph), and this is my brother (Benjamin). Allah has indeed been gracious to us. Verily, he who fears Allah with obedience to Him (by abstaining from sins and evil deeds, and is patient, then surely, Allah makes not the reward of the Muhsinun (good-dears---see V.2:112) to be lost.”

At that time, they said: “Are you really Yusuf?”, they really

surprised, because they had come more than two years ago, they did not

recognize, but Yusuf knew them and did not introduce himself.

In the verse above is included referential function, because it refers

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their brothers named Yusuf bin Ya’qub. Verily, Allah give him His

reward during he separated with his family.

He said: “No reproach on you this day; may Allah forgive you, and He is the Most Merciful of those who show mercy!

However, after their specific condition, and their problem more

difficult, Allah give the way out from narrowness.They said: “Are you

really Yusuf?” Verily, Allah give you peculiarity from the face, morals,

wide of fortune, power, and prophecy. They also recognize that they

already do evil.

In the verse above is Yusuf’s utterance that included as referential

function. It is refers to giving information that Yusuftold that there was

nothing for criticism for them and their sins did not mention anymore.

She said: “This is he (the young man) about whom you did blame me, and I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.”

In connecting with the verse 31 above, after showing his beauty

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did not want to seduce by her. So Zulaikha pursued him until torn the

shirt.

In the verse above is included two language functions such as

referential function and expressive function. This verse “and I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.” as the referential function because Zulaikha gave

the detail information that she commended his handsomeness and

seduced him to bowed himself but he rejected. Then Zulaikha said, if he

did not obey her command, so he would get punishment for entering to

jail.

(The (King) said (to the women): “What was your affair when you did seek to seduce Yusuf (Joseph)?” The women said: “Allah forbid! No evil know we against him!” The wife of Al-Aziz said: “Now the truth is manifest (to all); it was I who sought to seduce him, and he is surely of the truthful.”

The king assambled all women who hurt their fingers in Zulaikha’s

house and said to them: “What was your affair when you did in seeking

to seduce Yusuf (Joseph)?” but actually the king indicate the question to

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In the verse above that typed bold is spoken by Zulaikha. It

included two language function. This verse “Now the truth is manifest (to all); as thereferential function because it refers to inform and describing. Zulaikha described the real information that what she did was

truth. The truth is Zulaikha seduced Yusuf because Yusuf has a beauty

face untilcan interest all of women.

“And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon when He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.”

It is the continuing of verse 52 that spoken by Zulaikha. In this

verse have two language functions. This verse “And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon when He wills). as a referential function. It refers to informing and describing because

Zulaikha clarified that she just seduced him but he refused. Therefore,

she admitted in order to know that she was free from the affair.

4.1.1.4 Phatic Functions

Phatic reveals the condition of how the speakers show their sociability

toward the hearer. It also can be known as a function of language that

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etc.There are 6 verses that included phatic function, they are 4, 33, 39, 41,

100, and 101. The following are the some of the verses of phatic function:

a. Prophet Yusuf’s utterances Datum 7 (Surah Yusuf verse 33)

He said: “O my Lord! Prison is dearer to men than that to which they invite me. Unless You turn away their plot for me, I will feel inclined toward them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant.”

It is the connecting with the verse before, after Prophet Yusuf met

with all women and especially Zulaikha, he pray to God (the pray which

the verse above).

In the verse above which typed bold “O my Lord!” is a phatic

function because he liked calling his God and included a greeting to ask

something to God.

“O two companions of the prison! Are many different lords (gods) better or Allah, the One, the Irresistible?

Then Yusuf toldand invited them to worship to Allah the only God

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In the verse above which typed bold is a phatic function. “O two

companions of the prison! as the phatic function because it refers to greeting. Prophet Yusuf greeted to the two man which in the jail.

And he raised his parents to the throne and they fell down before him prostrate. And he said: “O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the Bedouin-life, after Shaitan (Satan) had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind untowhomHw wills. Truly He! Only He is the All-Knowing, the All-Wise.

After all of the family arrived, Yusuf directly seat the father and the

mother in kingdom’s chair with him. While other the brothers prostated

him and also the father and the mother.

In this verse was spoken by Yusuf. “O my father! as the phatic

function, because it is refers to greeting. Yusuf said that for opening to

speak with the father and for saying greeting to him.

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“My Lord! You have indeed bestowed on me of the sovereignty, andtaught me something of the interpretation of dreams --- the (Only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, God, Lord.) in this world and in the Hereafter. Cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.”

It is the continuing of the verse above. Yusuf prayed to God Allah.

In this verse also have three language functions. Firtsly, “My Lord!” as

the phatic function, because it refered in greeting and Yusuf praying to

the God Allah.

Phatic function is used for sociability. For greeting a friend, a

speaker can say “hi/hello”. As for greeting a stranger, the speaker can use

(hello), but the more formal greetings between strangers are (good

morning/afternoon/evening). So it was utterances to express solidarity

and empathy with others. Thus the phatic function of language was only

one they share with human beings. However, the writer did not find the

phatic function of language that used by Zulaikha in Surah Yusuf of The

Holy Qur’an.

4.1.1.5 Metalingual Functions a. Prophet Yusuf utterances

“O two companions of the prison! Are many different lords (gods) better or Allah, the One, the Irresistible?

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Then Yusuf told and invited them to worship to Allah the only God

and leave other God.

In the verse above have two kinds of language function. They are

phatic functions and metalingual function. This verse “Are many different lords (gods) better or Allah, the One, the Irresistible?” as the metalingual function because Prophet Yusuf asked to the two bodies

who enter to jail, a question about which one will they worship, Allah or

that many statue?.

He said: “Do you know what you did with Yusuf (Joseph) and his brother, when you were ignorant?”

Yusuf’s brothers told about their suffering like dryness,

narrowness, lack of food, and famine. He remember to his father and the

sadness for the loss the two son, while Yusuf self be a high position,

power, and wide of fortune.

At that time Yusuf felt pity and love to his father and the brother,

he was cried and introduced himself that he is the brother named Yusuf.

In the verse above included metalingual function, because it refers

to question that needs correction or clarification. He asked to the

brothers, did you know what the disrepair that you did to Yusuf and his

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b. Zulaikha utterances

So they raced with one another to the door, and she tore his shirt from the back. They both found her lord (i.e. her husband) at the door. She said: “What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?”

When they (Zulaikha and Yusuf) raced towards the door, Yusuf

run and Zulaikha commad him to back to her again and Zulikha tore his

shirt from the side back until the shirt was torn and Yusuf still run while

Zulikha constant to pursue until they met with Al-Aziz in front of door.

That was where she made slander to Yusuf.

In the verse above which typed bold wasmetalingual function that

spoken by Zulaikha. Because it utterance included to predominant in

question that Zulaikha asked to her husband what the punishment for

Prophet Yusuf which have mean to do slating to her. But finally Prophet

Yusuf avoid from her slander.

4.1.1.6 Poetic Function

Poetic reveals of how the speakers produces the utterances by using any