This study aimed to describe the form of speech acts used in the Surah Yûsuf. When having a dialogue Yûsuf adjusts what form of speech acts will be used for the intended purpose to the interlocutor, and in accordance with the situation and circumstances when the speech occurs. What Yûsuf intends when speaking is different from his formal form of speech. First, the formal form of declarative aimed to request, clarify, convince, inform, warn, defend, and be grateful. Second, the formal form is imperative but can serve to honor, reject, recognition, defense, command. Third, its formal form is interrogative but can serve to resist and ask. Additionally, the Surah Yûsuf obeys Grice"s maxims of principles of cooperation and Leech's politeness scale: maxim quality, maxim of quantity, maxim of appreciation, maxim of relevance, maxim of sympathy, maxim of wisdom, maxim of simplicity (humble), maxim of consent, and maxim of generousity.

This article aims to determine the nature of al-ahruf as-sab‘ah and al-qirâ’ât. In addition, this article also refutes some orientalist criticisms and negative accusations against the Qur’an by referring to the opinions of classical and contemporary scholars. This article uses a qualitative research method with the type of library research. The approach used is the interpretation approach and ulum al-Qur’an. This study found that al-ahruf as-sab‘ah was originally a rukhsah given to Muslims at that time because many Muslims had difficulty reading the Qur’an with one kind of letter. However, the rukhsah is removed after the loss of excuse. At the time of Caliph Uthman, the Qur'an was written and recorded only qirâ’ât following the Quraish lahjah (dialect) and left other qirâ’ât to avoid disputes in the reading of the Qur’an. The bookkeeping and writing of the Qur'an at the time of Caliph Uthman was carried out very carefully with high accuracy and witnessed by many friends who memorized the Qur'an and were following al-‘ardhah al-akhîrah. This refutes the orientalists who doubt the authenticity of the Qur’an by accusing the existence of negligence, political motives, the banishment of some al-ahruf as-sab‘ah, different qirâ’ât, and Arabic writing.