This study aims at describing the directive speech acts in the verses that contain the stories in the Qur'an. Specifically, the objectives of this study are to assess the sub directive speech acts contained in the verses of the stories and the dominant directive speech acts. The research target is the verses (ayat) containing stories in the Qur'an. This study emphasizes the problem of finding the meaning of verses pragmatically. The data in this study are all expressions of verses about the stories in the Qur'an that contain directive speech acts. In addition, the data in the form of contexts behind the emergence of the verses in the Qur'an story also included. Data collection technique used is the reading and record techniques. The data analysis was conducted using content analysis. Analysis of the data by classifying directive speech acts into 6 (six) categories of Bach and Harnish theory namely; requestives, questions, requirements, prohibitive, permissives, and advisories. The result is that the requestives speech act consist only 1 (one) paragraph, namely subdirective asking for patience. In sub-directive questions, there are 4 (four) questions that have meaning to ask about what, question tag, why, asking for permission, who, where, which, possibilities, and offering. For sub-requirements directive there are 60 (sixty) types of command. Pray command is the most number (24 verses) and command for giving attention is the second position with 21 verses. About sub-directive prohibitives, we found 19 kinds of restrictions. As for permissives, there is only one (1) verse that allows punishment. In advisories that there are 2 kinds of advises, they are 1 verse that counsel for fear of punishment of God, and advise to be humble (1 verse). Thus it can be said that the stories in the Alquran really contain messages, including a message to the people to carry out the commands of God and away from His prohibition. The purpose is to crystallize the basic principles of the movement of human history. Those principles later we call the laws of God. He continues to invite people to reflect His guidance in life.

There are many kinds of questions in the Qur'an. This paper is about how questions are clearly described to show the connectivity of the components of the Quranic texts. Questions found in the stories of Qur'an are understood using contextual frameworks. The speech act theory is employed through content analysis. The result shows that questions in the Qur'an function as question words, to inquire about something of understanding the past and the future. Specifically, the questions are used to ask about the time, place, number, circumstances, case dubious and uncertain. Question words in its original meaning come out to another meaning and can be seen through the sentence structure. The function of questions is not as a question word anymore. Therefore, the sentences are not interpreted as interrogative sentences.

One of the most effective ways to attract an audience in order to influence him is through question. Many kinds of question. Questions in Arabic terms known as istifham are also found in the stories. This study will make an attempt in affirmation of how istifham, which is then simplified into the terms of questions, are clearly highlighted to enhance the connectivity of the components of the Quranic texts. Specifically how questions in the stories in Al-quran found and understood using contextual frameworks. The content analysis is employed through speech act theory. It is found that Istifham serves as question words, either to inquire about something of understanding, or not, the past and the future. Istifham are specifically used to ask about the place, time, circumstances, number, case dubious and uncertain. Sometimes question words come out of its original meaning to another meaning that can be seen through the sentence structure, so the function istifham here not as a question word again. Therefore, the sentence does not allow it to be interpreted as an interrogative sentence.Keywords: Istifham, Stories, Al-quran, Speech Act. This is an open access article under Creative Commons Attribution 4.0 License. IntroductionThe Qur'an was revealed in Arabic. The analysis of single Quranic passages in the light of the Quran's cultural context is an important key to improving our knowledge and comprehension of the Arabic text. However, taking the knowledge, the beliefs, and more generally the collective imagination of the Quran's contemporaries into account is crucial in understanding how the Quran was originally meant to be understood. The analysis of textual relations in the holy Quran, usually regarded as Munasaba or the organic unity, is an intersection between Tafsir and Linguistics. Considerable debates exist on whether the Quran possesses such an integrity or not in terms of linguistic analysis of the verses and suras. The lion's share of the muslim literature on this issue believe in the existence of unity within the holy scripture whose inimitability and authenticity is beyond dispute. However, there might be cases where the themes in consecutive verses are not related to the same idea unit. Nevertheless, they are unified in terms of conveying the Islamic preaching to the recipients. That is, spiritual unity can be traced in sequence of verses (Setyarahajoe, 2012).The intersection between Tafsir and Linguistics in the Qur'an could not be separated. Indeed, many passages appear in dialogical forms, where the message can not be deduced merely from Linguistics . I mean by dialogical forms the various texts in prose and poetry that are based on the opposition of views. This broader perspective allows us to cover not only the Qur'anic but also the legal and theological debates. Such a scope enriches the study of the debates so far confined almost entirely to literary munazarah. Furthermore, it helps us to take a closer look at the Qur'anic studies in their literary and theological environments. By doing s...

The study of the translation of the Qur'an in Indonesian is intended to map the translation condition of the Indonesian Alquran. Found some translation of the problematic Indonesian Alquran. Translating scriptures can not be mistaken. If this happens, then the function of this holy book as hidayah turned into heresy. Translation should be as thorough and accurate as possible. This paper aims to assess the problematic translation of the Qur'an into the Indonesian context of context, culture and circumstances surrounding it. Any assessment of the translation is based on original documents using rational, objective and argumentative thought. Having observed the translations, this study found: (1) the translation of the Indonesian Alquran does not fully follow the rules and procedures of translation; (2) commonly found literal rather than ma'nawiyah or contextual translation; And (3) subjective thinking seems more dominant than rational, objective and argumentative thinking in translation.