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

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

2017

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.

This study used descriptive qualitative approach. It is categorized as discourse analysis because this study focuses on analysis the talk in conversation. The data were collected from the utterances of Prophet Yusuf and Zulaikha and the data source ware taken from the translation of Surah Yusuf by Muhammad Taqi-ud-Din Al-Hilali and Muhammad Muhsin Khan. The procedure of data collection were collecting the data related on Prophet Yusuf and Zulaikha’s utterances in the translation of Surah Yusuf, reading, identifying the data, then analyzing each their utterances. Having analyzing the data, the writer found in Prophet Yusuf’s utterances 2 expressive, 8 conative, 18 referential, 6 phatic, 2 metalingual, and there was not poetic function. While in Zulaikha’s utterances, the writer found 3 expressive, 2 conative, 3 referential, 1 metalingual, and there was not phatic and poetic function anymore. The differences between male and female language, the writer found Prophet Yusuf mostly used to speak forceful and gentler, and Zulaikha mostly used to speak emotionally.

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.

Penelitian ini menggunakan metode deskriptif kualitatif. ini termasuk analisis percakapan karena penelitian ini fokus pada analisis bicara dalam percakapan. Pengumpulan datanya diperoleh dari ucapan Nabi Yusuf dan Zulaikha dan sumber datanya diambil dari terjemahan Surah Yusuf oleh Muhammad Taqi-ud-Din Al-Hilali and Muhammad Muhsin Khan. Cara mengumpulkan datanya sesuai dengan ucapan Nabi Yusuf dan Zulaikhadalam terjemahan surah Yusuf, yakni dengan membaca, mengidentifikasi, kemudian menganalisa setiap ucapannya. Usai menganalisa datanya, penulis menemukan ucapan Nabi Yusuf yakni, expressive 2, conative 8, referential 18, phatic 6, metalingual 2, dan tidak menemukan fungsi poetic. Sedangkan ucapan Zulaikha, penulis menemukan expressive 3, conative 2, referential 3, metalingual 1, dan tidak menemukan fungsi phatic dan poetic. Selanjutnya perbedaan bahasa laki-laki dan perempuan, penulis menemukan Nabi Yusuf sering kali mengungkapkan dengan sifat pemimpin yang kuat dan lemah lembut, kemudian Zulaikha sering mengungkapkan dengan emosional.

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

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

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 used by each person.

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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 written in Arabic language. In order to be understood by all Moslems, 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 Yule (1996).

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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 function, and poetic function.

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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 that she move to Islam and worship to Allah.

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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 prophet Muhammad and written in the mushaf.

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 medium; how different types and acts of communication evolved; and

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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 and listening, reading, and writing. Moreover, seeing whether

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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 affect the behavior of the addressee as a response. It is allocated or

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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 see!”

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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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Function Purpose Sentence or text types

Example

Expressive Expressing emotions, attitudes and opinions

Interjection “What a beautiful you are!”

Conative Persuading addressing Imperative and vocatives “Silence please!” “Enjoy it” Referential Informing and

describing

Giving information

“The

ceremony will begin at seven o’clock”. Phatic Making and

sustaining contact Greeting and attention getting “Hello, are you oke!”

Metalingual Checking and repairing communication

Repairing the sentences

“Sorry, what did you say?”

Poetic Word play and rhyming Word play, alliteration, punning, and rhyming poetry “Fred’s friends fried Fritos for Friday’s food”

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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 and communicationto show dominance, to protect themselves from

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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 Prophet Yusuf’sbeuty that she soughtto have an illegal association

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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 caused him to be imprisoned on false charges of assault.

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 of Prophet Yusuf and Zulaikha in Surah Yusuf of The Holy Qur’an.

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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 in communication.

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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 made it come true! He was indeed good to me, when He took

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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 an example below:

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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 06. Poetic 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 between male and female language from the table above.

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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 Gender

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 poetic function. The explanation of research findings can be seen as follow:

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Table 4.1 Prophet Yusuf and Zulaikha’s utterance

No.

Kinds of Language Functions

Prophet Yusuf Zulaikha Verses Total Verses Total 01. Expressive function 100, 101 2 32, 51, 53 3 02. Conative function 39, 42, 47, 50,

55, 59, 93, 99

8 23, 31 2

03. Referential function 4, 23, 26, 33, 37, 40, 41, 47, 48, 49, 52, 60, 69, 79, 90, 92, 100, 101

18 32, 51, 53 3

04. Phatic function 4, 33, 39, 41, 100, 101

6 - -

05. Metalingual function

39, 89 2 25 1

06. Poetic function - - - -

4.1.1.1 Expressive Function

Expressive showed the truth condition of the meaning of someone’s utterances. An expressive function of language refers to a kind of language function that stated or expressed what the speaker’s mind or personal feeling. Furthermore, the term of expression focused on feeling, ideas, attitudes, and

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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 wanted. Verily, Allah was the only one knows.

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Datum 30 (Surah Yusuf verse 101)

“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

Datum 6 (Surah Yusuf verse 32)

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

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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.

Datum 16 (Surah Yusuf verse 51)

(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.

Datum 18 (Surah Yusuf verse 53)

“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 following are the some of conative function:

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a. Prophet Yusuf’s utterances

Datum 11 (Surah Yusuf verse 42)

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.

Datum 12 (Surah Yusuf verse 47)

{Yusuf (Joseph)} said: “For seven consecutive years, you shall sow as usual and that (the harvest) which you reap you shall leave it in the ears, (all) except a little of it which you may eat.

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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.

Datum 15 (Surah Yusuf verse 50)

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 speriority of Yusuf, his knowledge, and his skill of dream, his morals to

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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.

Datum 19 (Surah Yusuf verse 55)

{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.

Datum 20 (Surah Yusuf verse 59)

And when he had furnished them with their provisions (according he said: “Bring me a brother of yours from your

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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.

b. Zulaikha’s utterances

Datum 2 (Surah Yusuf verse 23)

And she, in whose house he was, sought to seduce him (to do an evil act), and she closed the doors and said: “Come on, O you,” He said: “I seek refuge in Allah (or Allah forbid)! Truly, he (your husband) is my master! He made my living in a great comfort! (So I will never betray him). Verily, the Zalimun (wrong and evil-doers) will never be successful.”

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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.

Datum 5 (Surah Yusuf verse 31)

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 all people gossip Al-Aziz’ wife because she is a wife of cabinet minister.

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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)

(Remember) when Yususf (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.”

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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) Datum 4 (Surah Yusuf verse 26)

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. Then Prophet Yusuf said “It was she that sought to seduce me”

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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.

Datum 8 (Surah Yusuf verse 37)

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 coming to people.

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Datum 10 (Surah Yusuf verse 40)

“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.

Datum 13 (Surah Yusuf verse 48)

“Then will come after that, seven hard (years), which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).

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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.

Datum 14 (Surah Yusuf verse 49)

“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. Datum 17 (Surah Yusuf verse 52)

{Then Yusuf (Joseph) said: “I asked for this enquiry} in order that he (Al-Aziz) may know that I betrayed him not in (his) absence.” And, verily! Allah guides not the plot of the betrayers.

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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.

Datum 21 (Surah Yusuf verse 60)

“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.

Datum 22 (Surah Yusuf verse 69)

And when they went in before Yusuf (Joseph), he took his brother (Benjamin) to himself and said: “Verily! I am your brother, so grieve not for what they used to do.”

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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.

Datum 23 (Surah Yusuf verse 79)

He said: “Allah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zalimun _(wrong-doers).”

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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).

Datum 25 (Surah Yusuf verse 90)

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 to give information and describing. Yusuf informed them that he is really

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their brothers named Yusuf bin Ya’qub. Verily, Allah give him His reward during he separated with his family.

Datum 26 (Surah Yusuf verse 92)

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.

b. Zulaikha’s utterances

Datum 6 (Surah Yusuf verse 32)

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 face to them, she explained detail why she did it to Yusuf because Yusuf

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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.

Datum 16 (Surah Yusuf verse 51)

(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 Zulaikha.

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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.

Datum 18 (Surah Yusuf verse 53)

“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 commonly used in everyday interaction includes greetings, complements,

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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.

Datum 9 (Surah Yusuf verse 39)

“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 and leave other 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.

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 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.

b. Zulaikha’s utterances

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

Datum 9 (Surah Yusuf verse 39)

“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?.

Datum 24 (Surah Yusuf verse 89)

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 brother when you did not know the consequence of this action?

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b. Zulaikha utterances

Datum 3 (Surah Yusuf verse 25)

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 kind of word plays. According to Holmes (2013), poetic is a kind of language function that focused on aesthetic features of language. It is includes the use of linguistic features such as rhyming words, an-car catching motto,

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alliteration or paronomasia and antithesis. However, the writer did not find the poetic function of language that used by Prophet Yusuf and Zulaikha in Surah Yusuf of The Holy Qur’an.

4.1.2 The Differences between Male and Female Language

In this section, the writer analyzed the data of language gender which in Prophet Yusuf and Zulaikha’s utterances. There are speak patiently, forcefully, protectively, and emotionally used by male and female language. The differences between the male utterance and the famale utterances in the Surah Yusuf of The Holy Qur’an, the majority of utterance is Prophet Yusuf’s utterances because he is the influential in this Surah. Different with the female language that spoken by Zulaikha. Prophet Yusuf deliver softly and forcefully when talking with the populace. While Zulaikha mostly speak emotionally.The analyzed of language gender are used by Prophet Yusuf and Zulaikha in Surah Yusuf of The Holy Qur’an are follows:

4.2 Male and female language

No. Male Language Verses Female Language Verses

01. Patiently 23 Patiently 51

02. Forcefully 26, 52 Emotionally 23,25,31,32 03. Protectively 33

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4.1.2.1 Male Language

a. Male Tends to Speak Patiently Datum 1 (Surah Yusuf verse 23)

And she, in whose house he was, sought to seduce him (to do an evil act), and she closed the doors and said: “Come on, O you,” He said: “I seek refuge in Allah (or Allah forbid)! Truly, he (your husband) is my master! He made my living in a great comfort! (So I will never betray him). Verily, the Zalimun _{(wrong and}

evil-doers) will never be successful.”

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, treated him as well and also make him as the son. Therefore Prophet Yusuf stay in Zulaikha’s house.

In the verse above contain with two utterances, Prophet Yusuf and Zulaikha. It told about Prophet Yusuf when stayed together in Zulaikha’s house in Egypt and her husband has noticed her to make Prophet Yusuf treated as well. But Zulaikha seduced and called him to near with her. She was falling in love to him because he has a handsome face until all of women can interest to him. So in the Prophet Yusuf’s utterance “I seek refuge in Allah (or Allah forbid)! Truly, he (your husband) is my master! He made my living in a great comfort! (So I will never betray him). Verily, the Zalimun (wrong and evil-doers) will never

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be successful.”itshowed that Prophet Yusuf patiently and hold back with her invite. As Tannen (1992) quote that male use utterance and conversation to protect themselves from others and struggle in order to preserve independence and avoid failure.

b. Male Tends to Speak Forcefully Datum 3 (Surah Yusuf verse 26)

HeYusuf (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 connecting with the verse 25 above, Prophet Yusuf got slander that he seduced her. If the shirt was torn in back so the wrong was Zulaikha who seduced him. If the shirt was torn in front, so the wrong was Prophet Yusuf. Then Prophet Yusuf said “It was she that sought to seduce me”

In the Yusuf’s utterance above which typed bold was included to forceful (it is according to Holmes, 2001). He used communication to show the dominance. He explained and given true story that Zulaikha seduced him.

Datum 17 (Surah Yusuf verse 52)

{Then Yusuf (Joseph) said: “I asked for this enquiry} in order that he (Al-Aziz) may know that I betrayed him not in (his)

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absence.” And, verily! Allah guides not the plot of the betrayers.

After that Yusuf clarified to Al-Aziz that he did not guilty, actually his wife who seduced him.

In Yusuf’s utterance above, that spoken by Prophet Yusuf, he spoke to show the dominance and forceful. He did not gulty. He just straighten which one the truth and the mistake. Finally, Yusuf was be able to describe that he did not seduced Al-Aziz’s wife but just the opposite.

c. Male Tends to Speak Protectively Datum 6 (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).

Based on Tannen (1992), in the verse above which Prophet Yusuf’s utterance included to protect themselves and to show their independence and status. He prayed what he want to the God about jail is better than he comply their wish.

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in Qur’an that told about the life of Prophet Yusuf, Zulaikha, his family, and it is

constructed in the dialogue conversation form. The further researchers could also explain the topic and purpose of each utterance based on context of situation.

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CHAPTER V

CONCLUSION AND SUGGESTION

This chapter presents the conclusion and suggestion concerning with the result of the study discussed in the previous chapters.

5.1 Conclusion

Based on the finding and discussion, the summary concern the translation

of Surah Yusuf of The Holy Qur’an by Muhammad Taqi-ud-Din Al-Hilali and Muhammad Muhsin Khan, the writer discovers kinds of language

function of the utterances in Surah Yusuf of The Holy Qur’an that used by Prophet Yusuf and Zulaikha. The writer have investigated the type of language function which in each function can help people easly to express their fellings, wishes and thoughts to each other. Furtheremore, the writer explored the context of situation behind the use of language function in order

to know the intended meaning of speaker’s utterance.

In investigating this study, the writer have a weakness in analyzing the data. The writer also used the source from Tafsir Ibnu Katsir that explain and interpret the all verses in each surah. In this source have many interpretation of the verses which have many opinion that explored by all the narrator (perowihadist). So, the writer was rather difficult to analyzing the data because many the opinion of the interpretation. The writer have to combine the opinion and concluded well and critical.

The writer compare with other researcher that from Machmudah (2015). She also used theory of Roman Jacobson and focused in movie’s utterance.

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The language function that mostly used in that movie is referential functions. Other researchers Aliyah (2015) which focused on advertisement headline, this research found that the headlines use grammatical feature including three sentence types (declarative, interrogative, and imperative) and the use of certain tenses (simple present tense, present continuous tense, future tense, and present perfect tense) for expressing different language function. Then, the researcher Ayu (2016) which same focused on Surah Yusuf but in different theory that denotative and connotative meaning by Geoffrey Leech 1981. The writer found out that phrase or sentence in the translation of Surah Yusuf can have denotative and connotative meaning is depend on context based on TafsirJalalain. After that the writer explains the meaning of some phrase and sentences that appears in the translation of Surah Yusuf. While in this study, the writer continue to analyzed with same object in Surah Yusuf with the theory of Roman Jacobson focused on language function.

The writer found language function in Prophet Yusuf’s utterances and Zulaikha’s utterances in Surah Yusuf. There are 26 verse that spoken by

Prophet Yusuf and 6 verse that spoken by Zulaikha. It were found in the translation of Surah Yusuf by Muhammad Taqi-ud-Din Al-Hilali and Muhammad Muhsin Khan. Some utterance have mean language function, there are 2 expressive function by Yusuf and 3 expressive function by Zulaikha, 8 conative function by Yusuf and 2 conative function by Zulaikha, 18 referential function by Yusuf and 3 referential function by Zulaikha, 6 phatic function by Yusuf and there is no phatic function for Zulaikha, 2

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metalingual function by Yusuf and 2 metalingual function by Zulaikha, and there is no poetic function Yusuf and Zulaikha.

The writer found mostly used by Prophet Yusuf are the referential function

and for Zulaikha’s utterance, the writer found mostly expressive function.

While in the language gender, Prophet Yusuf mostly used speak forceful and gentler, then Zulaikha mostly speak with emotionally.

All of the meaning of Surah Yusuf’s verse are interpreted based on the

Tafsir Ibnu Katsir. From the situation of the means of the Surah Yusuf, the writer knows the language function and the interpretation of the verses used in the translation of Surah Yusuf. Hence, situation have important role to interprete the utterances in the verses.

5.2 Suggestion

By all of these, the writer would like to give some suggestions for the readers especially for the next researchers from English Literature who are interested to conduct the same topic of the study, which is about language function. This study can be a references for them. However, this study is only focused on analyzing the types of language function and the different language between male and female. It will be more interating to analyze the language function with other object of the study such as novels, short stories,

poems, songs, since this study use some surah in the Holy Qur’an as the

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