Pragmatic Analysis of Imperative and Prohibition Speech Acts in

Quran

Yayan Nurbayan and Hilman Fitri

Departemen Pendidikan Bahasa Arab,Universitas Pendidikan Indonesia, Jl. Dr. Setiabudhi No. 229, Bandung, Indonesia

Prodi Pendidikan Agama Islam, Institut Agama Islam Darussalam, Ciamis

yayannurbayan@upi.edu, hilmanfitrisholihati@yahoo.co.id

Keywords: Pragmatic, Imperative, Prohibitive.

Abstract: This article examines meanings of imperative and prohibition speech acts in quran 3

juz using pragmatic

approach, considering that pragmatic is one of science field that examines the meaning and context.

Therefore, it will be helpful in revealing meanings of imperative and prohibition in 3

juz. In accordance

with the purpose of this research which is to collect descriptive data such as the meaning of the command

and prohibition, the research method used in this study is descriptive qualitative. The results of this study

are as follows: 1) imperative sentence used in the verses of the Qur'an juz 3 include the form were fi'il amr,

and fi'il mudhari that follows by lam 'amr, Isim fi' il amr, and mashdar as fi'il 'amr substitution; 2) the

sentence form of the disclosure aspect is direct and lateral, as there are 34 single direct and one non-literal

sentence found, while no indirect lateral and indirect lateral forms found; 3) the prohibition sentences used

the form of fi’il mudhari followed by lam nahyu, and prohibition sentences used khabari form; 4) the

prohibition sentences of the disclosure aspect are direct and literal in 8 sentences, and there is no sentence

with direct-non lateral, indirect lateral and indirect non-lateral forms.

1 INTRODUCTION

Quran is the words of God that given to last prophet

Muhammad s.a.w. In Quran written many word,

whether it is noun, verb (fi’il) with the derivation or

harf. Inside written verb is imperative (‘amr), and

prohibition (nahyi) that mention in several time.

Imperative (‘amr) is “Demanding implementation of

one job by higher class to lower class” (Jarim and

Musthafa,1797). While prohibitione (nahyi) is

“Demands the abandonment of one act that delivered

by higher class to lower class” (Jarim and Musthafa,

1797)

Imperative and prohibition sometimes didn’t

show real meaning but using other meaning that can

be identify by communication (siyaqulkalam/

context) and physic environment where one word is

using (siyaqulkalam/context). So that most of time

Moslem fall into mistake because misunderstand the

imperative and prohibition in quran. Because of their

ignorance of context and context of one speech in

quran. The other meaning of imperative itself is

disclosed by Adus (2006) that is ad du’a. aliltimas,

an nushwalirsyad, at tahdid, at tamanni, at ta’jiiz, al

ihanah, al ibahah, at takyiir, at taswiyyah, and at

ta’ajjub. However, Hasyimi (1999) add that other

meaning of imperative with al ikram,alimtinan, ad

dawam, al I’tibar, al idzn, at takwin, and at ta’dib.

While for other meanings from prohibition are ad

du’a, al itimas, annush, at tamanni, at tahdid, at

tahqir, at tai’is, and at taubikh (Adus, 2006). That to

understand imperative and prohibition meaning in

Quran need one particular field of study to review

that two case.

Researcher find some study that can use to

anayze meaning of speech act from one individual or

one particular group. There are syntax, semantics,

and pragmatic. Syntax anlyze sentence or

relationship between element of language, semantic

analyze relationship between element of language

with its object and pragmatic analyze relationship

between element of language with user or linguistic

act and situation context (Sudaryat, 2006).

In this research, researcher uses prgamatic to

analyze meaning of imperative and prohibition

speech act, because they are one of pragmatic study.

In pragmatic, speech act devided by John L. Austin

as cited by Nadar (2009), into two, that is

performative and constative. Speech that deliver to

perform something is called performative, while

786

Nurbayan, Y. and Fitri, H.

Pragmatic Analysis of Imperative and Prohibition Speech Acts in Quran.

DOI: 10.5220/0007175107860790

In Proceedings of the Tenth Conference on Applied Linguistics and the Second English Language Teaching and Technology Conference in collaboration with the First International Conference

on Language, Literature, Culture, and Education (CONAPLIN and ICOLLITE 2017) - Literacy, Culture, and Technology in Language Pedagogy and Use, pages 786-790

ISBN: 978-989-758-332-2

speech that deliver to tell something is called

constative.

Relates with this research, then this pragmatic

study uses to analyze imperative and prohobition

speech act meaning in quran 3

juz. Researcher uses

three kind of act that offered by Searle that are

locustion, illocusi and perlocustion to analyze

imperativ and prohobition speech act meaning in

quran 3rd juz.

2 METHODS

By analysing problem characteristic in this research

using qualitative descriptive approach, because of

that approach match with the goal of this research

that to collect descriptive data such as imperative

and prohibition meanings of one speech sentences in

Quran 3

Juz. Because of this research using

qualitative approach, then the instrument in this

research is researcher itself, as cited by Sukmadinata

(2011) that qualitative research using researcher as

instrument. Therefore as human instrument,

researcher serves to set research focus, choose

informant as data source, collect the data, assess data

quality, analyse the data, interpret data and make

conclusion (Sugiyono, 2013).

Based on title of the problem, this research begin

with description of verses that contain imperative

and prohibition. After that, finding some mufassir

explanation from their tafsir book that relate with

second interpretation of that speech act. Then

classifying and analysing them based on speech act

division in pragmatic.

3 RESULTS AND DISCUSSION

3.1 Results

Theme of this research is “Pragmatic analysis of

imperative and prohibition speech in Quran 3

juz.

Focus of this research is verses that contain

imperative and prohibitive in 3

juz.

After conduct research in problem above, there

are some findings in this research as shown on Table

1 to Table 4.

Table 1: Imperative Speech Act Based on Form Aspect.

Form

Surah

Verse

fi’il ‘amr

Albaqarah

254, 258, 259,

260, 267, 278,

279, 281, 282,

286

ali Imran

8, 12, 15, 16,

20, 26, 29, 31,

32, 35, 38, 41,

43, 50, 51, 52,

53, 61, 72, 79,

81, 84

fi’il mudhari

that follows

by lam ‘amr

Albaqarah

283

Isim fi’il amr

ali Imran

61, 64

mashdar as

substitute fi’il

‘amr

Albaqarah

285

Table 2: Imperative Speech Act Based on Direct Aspect

and Literal.

Form

Surah

Verse

Direct and

Literal

Albaqarah

254, 258, 259,

260, 267, 279,

281, 282, 283,

285, 286

ali Imran

8, 12, 15, 16,

20, 26, 29, 31,

32, 35, 38, 41,

43, 50, 51, 52,

53, 61, 64, 72,

79, 81, 84.

Direct and

Not-Literal

Albaqarah

278

Indirect and

Literal

Indirect and

Not-Literal

Table 3: Prohibitive Speech Act Based on Form Aspect.

Form

Surah

Verse

fi’il mudhari

that follows

by lam nahyi

Albaqarah

264, 267,

282, 286

ali Imran

8, 28, 60, 73

  



Albaqarah

272

Pragmatic Analysis of Imperative and Prohibition Speech Acts in Quran

787

Table 4: Prohibitive Speech Act Based on Direct Aspect

and Literal.

Form

Surah

Verse

Direct and

Literal

Albaqarah

264, 267, 282,

286

ali Imran

8, 28, 60, 73

Direct and

Non-Literal

Indirect and

Literal

Indirect and

Non-Literal

Albaqarah

272

3.2 Discussion

Imperative is one of verb expression that include in

nahwu study and ma’ani study. In nahwu study,

study about imperative mostly found in fi’il chapter.

While in ma’ani study, it can be found in kalam

insyȃithalabi chapter because the expression is a

demand that not a must to finish while instruction

given by speaker, as state by Adus (2006) “in kalam

insyȃi one demand is not always finished when it

spoken by the speaker.” But in ushul fiqih rule there

is a rule that relates with imperative “Imperative

exactly needs refreshment in implementation of

instruction.” (Kharabasyah, 2007). Nevertheless

there are some expert state that imperative doesn’t

require refreshment, as Qazwaini (2001) states that

imperative doesn’t require refreshment and

repetition.

Definition of imperative in Dendy (2008) is as

follows:

An imperial or give a command; have the right to

give the command; give requirement; the new law

will have to be authoritative as a power – which

must be respected;2n Ling form of imperative to

verb that states prohibiton or requirement to

implemet the act: Go! Help!

Whereas according to Jarim and Musthafa (1797)

imperative is “Demanding implementation of a work

from higher class to lower class.” For example a

director in one company tell his secretary to make a

cup of coffee for his client.

Regardless of whether exist or not refreshment

demands in implementation of imperative, there are

some form (sighat) of imperative, as explained by

Abbas (1997) that imperative has four disclosure

form, as follows.

 With using fi’il ‘amr;

 Mashdarun naib ‘anil fi’il (mashdar as

subtitue of verb);

 Mudhȃri’ al maqrȗn bi lȃmil ‘amr (fi’il

mudhari with lam ‘amr);

 Isim imperatif. Thus form devided into two,

simȃ’i and qiyȃsi that using form 



 (fa’ȃli)

from fi’il tsulȃsi.

Beside forms above, there is another form that is

direct and indirect imperative, then literal and non-

literal (Nadar, 2013).

As seen in Table I, researcher finds some verse

in 3

juz contain some imperative form, as using fi’il

amr, fi’l mudhari continued by lam amr, amr form

that use isim fi’il amr, and mashdar as substitute of

fi’il amr. Whereas in table II, researcher finds some

verse in 3

juz contain imperative from direct

speech aspect and literal, such as imperative with

direct speech and literal and imperative with direct

speech and non-literal.

Next is prohibition. Prohibition almost the same

as imperative, then prohibition is one of verb form

expression that include in nahwu or ma’ani study. In

nahwu study, prohibition usually found in fi’il

chapter. Whereas in ma’ani study, it includes in

kalam insyȃi thalabi chapter. But prohibiton request

refreshment in avoiding anything that prohibited, it

differentiate with imperative. This was confirmed by

the opinion of Abbas (1997) who state that “They

have agreed that prohibiton need refreshment”

The definition of prohibition in Dendy (2008)

with three meanings as follow.

 Rule that prohibit an act: Government issued ~

send gold to foreign country;

 Something prohibited because it is sacred or

holy sanctified;

 Something prohibited because exception: this

good ~ should not be possessed by other

people.

And it says that prohibition (nahyu) is “Must to

leave one act that delivered by higher class to lower

class.” (Jarim and Musthafa, 1797). For example a

director in one company prohibit his secretary to

wear sexy dress in office.

Whereas to prohibition form (sighat), it only has

form namely fi’il mudhȃri’ that follows with lȃ

nȃhiyah (Adus, 2006; Abbas, 1997). But Cummings

(2007) that prohibition with direct and indirect form,

along literal and non-literal because speaker talk

with recepient “The fierce dog is in the garden”

when the speaker wanto enter the garden, speaker in

this sentence is on locutions act in an information

statement form, locutions act could be in warning

someone not to enter the garden. According to

Cummings (2007) with saying “The fierce dog is in

CONAPLIN and ICOLLITE 2017 - Tenth Conference on Applied Linguistics and the Second English Language Teaching and Technology

Conference in collaboration with the First International Conference on Language, Literature, Culture, and Education

788

the garden” the speaker is succes to prevent

recepient to enter the garden, with this speech,

speaker has done perlocutions.

As seen in Table III, researcher finds some verse

in 3

juz contain some form of prohibition, like

prohibition in fi’il mudhari continued by lam nahyi

and     . Whereas in Table

IV, researcher find some verse in 3

juz contain

some prohibition whether from direct speech and

literal aspect or indirect speech and non-literal

aspect.

To shorten the discussion, in this article

researcher will only explain about one example from

imperative and prohibition speech act. First,

imperative that using fi’il amr is verse 258 Al-

Baqarah. From direct speech and imperative literal

aspect, it included into direct speech and literal. It is

because direct speech using command sentence and

the purpose is the same with word that construct the

sentence. In imperative, the speaker is Ibrahim a.s.

and the recipient is King Nambrudz (Namrudz bin

Kus bin Kan’ȃn bin Sȃm bin Nȗha,s). Then

locutions from “











” is command. King Namrudz

asked to change the system of sunrise from east to

west to west to east. Then illocutions from “











” is li

ta’jîz (to weaken). This matter is expressed by

Baidhȃwi (1418) that “Command is to clarify

something that not clear with good example, that

decide to weaken the opponent from bring in the

sun, then it is not only to win debate with his

opponent.” Unclear example that mention before is

the example of Ibrahim who is his God can give him

life and death. But the opponent misunderstand the

meaning, then Namrudz says that can give life and

death too by cancel someone death penalty then kill

him after Namrudz cancel the death penalty.

Because the example still unclear for Namrudz, then

Ibrahim give another example like “Allah rise the

sun from east and set it up in west.” Then

perlocution act from “











” is King Namrudz will be

silent. This silent and astonishment according

Sya’rawi (1997) through three phase include

astonished, confused and fail to face it then doesn’t

want admit it. Second, one of prohibition that use

fi’il mudhari’ continue with lam nahyi is verse 286

Al-Baqarah. From direct speech and literal aspect, it

included to direct speech literal. That matter because

direct speech use command sentence, and the

meaning is same with the word that construct

sentence. Three prohibition can be find in this verse,

there are:

 



























 



























 

































In this three prohibition, people may as recipient,

and Allah as speaker. Locution act from those

sentences mean prohibition. Mukmin prohibit Allah

not to punish them if they are forget or make a

mistake, charge them with same thing that Allah

gave to people before the, and charge them with

something that they can’t carry. Illocutions act of

those prohibitions is wish, a wish from mukmin to

Allah. Whereas perlocution from three prohibitions

are their wish not to punish them, not to charge them

with heavy responsibility that Allah gave to people

before them, and not to give them something that

they cannot bear.

After analysing imperative and prohibition data,

researcher finds that sometimes imperative and

prohibition didn’t use their real meaning but use

another meaning that can be interpret by reviewing

context and verse context. Another meaning from

imperative includes demanding, to weaken, show

His miracle, prohibition, warning, advice, teaching,

threatening, refusing, having attention, thankful,

hope, challenge. Whereas prohibition has another

meaning includes guide, command, advice, pray,

threat, and mubah.

4 CONCLUSSIONS

Since researcher conduct science research about

pragmatic analysis of imperative and prohibition in

Quran 3

juz then try his best to find the answer of

questions that appear in this research, then

researcher conclude that:

a. There are some imperative in 3rd juz, such as:

1) Form aspect:

 fi’il ‘amr, such as Q.S Albaqarah verse

254, 258, 259, 260, 278, 279, 281, 282,

286. And Q.S ali Imran verse 8, 12, 15,

16, 20, 26, 29, 31, 32, 35, 38, 41, 43, 50,

51, 52, 53, 61, 72, 79, 81, 84;

 fi’il mudhari that continue with lam

‘amr, such as Q.S Albaqarah verse 283;

 Isim fi’il amr, such as Q.S ali Imran

verse61 and 64;

Pragmatic Analysis of Imperative and Prohibition Speech Acts in Quran

789

 Mashdar as substitute fi’il ‘amr, such as

Q.S Albaqarah verse 285.

2) Direct and literal aspect:

 Direct and literal, such as Q.S Albaqarah

verse 254, 258, 259, 260, 279, 281, 282,

283, 285, 286 and Q.S ali Imran verse 8,

12, 15, 16, 20, 26, 29, 31, 32, 35, 38, 41,

43, 50, 51, 52, 53, 61, 64, 72, 79, 81, 84;

 Direct and non-literal, such as Q.S

Albaqarah verse 278.

b. There are some prohibition in 3

juz, such as:

1) Form aspect:

 fi’il mudhari that continue with la nahyi,

such as Q.S Albaqarah verse 264, 286 and

Q.S ali Imran verse 8, 28, 60, 73.

2) Direct and literal aspect:

 Direct and literal, such as Q.S Albaqarah

verse 264, 282, 286 and Q.S Ali Imran

verse 8, 28, 60, 73.

 No direct and no literal, such as Q.S

Albaqarah ayat 272.

c. Sometime imperative doesn’t use real meaning

but use another meaning that can be found by

analyzing context and verse context, such as

demanding, to weakening, showing His-

miracle, pray, prohibition, warning, advice,

teaching, threat, refusing, having attention,

thankful, wish, and challenge.

d. Sometime prohibition doesn’t use real meaning

but use another meaning that can be found by

analyzing context and verse context, such as

guide, command, advice, pray, threat and

mubah.

Then researcher give some suggestion to some

party who relates with this research, such as:

 To Arabic education student to gain tour need

in reading and analyzing meaning of Quran

whether from imperative and prohibition

aspect or another aspect that should

investigated continuously;

 To another researcher, researcher wish that

they conduct research about imperative and

prohibition speech act and not only one or two

juz but can be more, or conduct research about

imperative and prohibition speech act in

Rasulullah’s hadits. Furthermore, analyze not

only from locution, perlocution and illocution

point of view but also from politeness and

cooperation theory is needed.

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CONAPLIN and ICOLLITE 2017 - Tenth Conference on Applied Linguistics and the Second English Language Teaching and Technology

Conference in collaboration with the First International Conference on Language, Literature, Culture, and Education

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