Theolinguistic Study of Directive Speech Acts Performed by Islamic

Preacher in Friday Sermon in Bandung Indonesia

Cipto Wardoyo, Lina Marlina, Wahyudi Darmalakasana, Ija Suntana, and Dadang Kahmad

UIN Sunan Gunung Djati Bandung, Jl. AH Nasution 105 Cibiru, Bandung, Indonesia

ciptowardoyo@uinsgd.ac.id

Keywords: Theolinguistics, Speech Acts, Islamic Friday Sermon.

Abstract: Theolinguistic study tries to explain the relationship between linguistics and religion. Religious rituals in

Islamic teachings are closely related to verbal activities such as pray, daily prayer, sermons, and wedding

ceremony. One method of delivering the teachings of Islam is through Friday sermons. The speech of

preacher in Islamic Friday sermons is relevant to be approached pragmatically by using the theory of speech

acts. This research tries to focus on studying directive speech acts performed by khatib (Islamic preacher) in

Friday sermons. The data in this study was taken from the recording Friday sermon mosque in the Bandung,

West Java, Indonesia. The result shows that the strategy of directive speech acts using suffix “lash” and

“kan” also has higher number among the finding data. The directive speech acts strategy using inclusive

pronoun “kita” indicates that khatib want to be more polite. The strategy of directive speech acts using

prohibition words also has quite high number. Khatib asked attendees to fear God, be thankful, always

remember and pray to God, khatib supported his argument with Quranic verses and prophetic tradition.

1 INTRODUCTION

Friday's sermon as a form of oral discourse has a

unique and specific characteristics, because it is an

important pillar or sequence in the Friday prayer

service. Some researchers have done some research

previously, especially Friday sermons in Indonesia

from linguistic and communication scientific points

of view (Saddhono: 2011, 2012, Sukarno, 2013;

Suharyo, 2012; Muzaiyanah, 2016). Furthermore,

this research differs with previous studies by

focusing on directive speech acts at Friday sermon

verbal discourses. The verbal discourse of Friday

sermons is an interesting study to be analyzed both

the content of the sermon material and its delivery

strategy by the khatib. (Islamic preacher).

Related to the use of language in specific area,

the study of linguistics which examines the use of

language in religious contexts has transcendental,

supernatural and sacred characteristics. This study is

called Theolinguistics which is a subdiscipline of

science that examines religion from the linguistic

perspective (Van Noppen, 2006; Crystal, 2008).

Religious rituals especially in Islamic teachings are

closely related to verbal activities such as praying,

daily prayer, sermons, and wedding ceremony or

death rituals. The language used in religious rituals

is very interesting to be studied linguistically

because it has a characteristic of different language

variation.

Islamic Friday sermon is a formal public

preaching in the Islamic tradition since the prophetic

era in Medina. Friday prayer is a collective ritual

prayer only for male Islamic followers. According to

Albayrak, (2012) Friday sermon became a reflection

of political power because it requires absolute

silence and only the khatib can speak in the mosque

in Friday sermon. During Friday sermon ritual

attendee who speaks, or even he asks another person

not to speak, is acting against Islamic law. This brief

explanation demonstrates the importance of Friday

sermons and the way in which they effectively

convey messages to attendees.

The language of Friday sermon is interesting to

be analyzed linguistically, especially strategies of

the preacher to motivate the Islamic followers to do

good deeds and to avoid committing sin. Friday

sermons are very relevant to be analyzed

pragmatically by using the theory of speech acts.

Speech is a form of speech that was first introduced

by Austin (1962), and then it was developed by

Searle (1975). Generally, speech acts are defined as

speech which is considered as a form of action,

which is reflected in the framework of thinking

within the institution and public agreement in

general (Huang, 2007: 93). So it can be said that the

178

Wardoyo, C., Marlina, L., Darmalakasana, W., Suntana, I. and Kahmad, D.

Theolinguistic Study of Directive Speech Acts Performed by Islamic Preacher in Friday Sermon in Bandung Indonesia.

In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 178-183

ISBN: 978-989-758-316-2

speech act is a speech that is interpreted as an action

based on the framework of thinking and convention

of the societies.

Speech acts are defined by Yule (1996) as

actions performed through utterances. According to

Searle directive (1965) speech act occurs when the

speaker expects the listener to do something. Huang

(2007) states that directive speech acts can be

performed in several types; they are advice,

commands, orders, questions, and requests.

Moreover, Leech (1990) describes that directive

speech has some attitudes, first intention of speaker

that hearer do something such as telling,

commanding, ordering, and asking.

A speech has three levels of action namely

locution, illocution and per locution. Illocution is the

basic act of speech that produces a linguistic phrase

that has meaning. Illocution is the purpose of the

utterance understood by the listener. The act of per

locution is the desired effect of the speaker (Yule,

1996). Grammatically illocutionary force connects

statements with declarative sentences, questions

with interrogative sentences, and commands with

imperative sentences (Alwi, 2002).

The data of this research are taken from Friday

sermons performed by Islamic preacher in Bandung,

Indonesia. The data are taken from 3 Friday sermons

in 3 mosques in Bandung; they are Posada, Trans

Studio and Istiqamah mosques. There are three

Islamic preachers who performed Friday sermon;

they are Aam Amirudin, Evie Effendi, and Abdul

Hamid. The writer used a qualitative method in this

paper, according to Creswell (1994: 2) qualitative is

a process of understanding social or human

problems in the complex building, holistic picture,

formed in verbal languages.

The descriptive interpretative technique through

discourse analysis is used for analyzing the data.

Discourse Analysis has a strong focus on studying

language and it is often used as an analytic tool by

researchers from other disciplines. According to

Listosseliti (2010) the most common sources of data

for discourse analysis tend to be the accounts drawn

from recordings of spoken data. Discourse analysis

is limited by its lack of a formal apparatus by which

to conduct such microanalyses and tends to borrow a

particular method from a range of fields such as

speech act theory and grammar.

2 RESULTS AND DISCUSSION

There are 34 data of directive speech acts performed

by Islamic preacher in Friday sermon in Bandung

Indonesia. The finding data can be seen from the

table 1 below:

Table 1: Structure of Directive Speech acts in Friday

sermon.

Structure of

Directive Speech

Acts

Number

Percentage

Using inclusive

words “kita” (we)

20 %

Using infinitive

verb

9 %

Modal +

infinitive verb

3 %

Verb + particle

“lash”

24 %

Verbal + Suffix

“kan”

26 %

Prohibition words

18 %

Total

100 %

The table above shows that the strategy using suffix

“lash” and “kan” also has higher number among the

finding data, they are about 24 % and 26 %. The

directive speech acts strategy using inclusive

pronoun “kita” is about 20 % from the total data.

The strategy of directive speech acts using

prohibition words also has quite high number, it is

18 %. On the other hand, the strategy of directive

speech acts using infinitive verb and modal followed

by infinitive only have 9% and 3 % from the total

data.

2.1 Directive speech acts using inclusive

words “kita”

There are 7 data of directive speech acts using

inclusive words “kita”. The word “kita” (we) is the

first person inclusive pronoun. The use “kita” in

directive speech acts is the strategy of positive

politeness. Finding data shows that khatib tried to

direct congregation to work based on faith, perform

jihad mentality, and ask help to God. The sample

data of directive speech acts using inclusive pronoun

“kita” as follows:

1. Kalau kita mencari nafkah dengan mental

jihad kalau kita jadi guru ngajar dengan

mental jihad…( “Rangkuman Hidup” by Aam

Aminudin, 26 April 2017 )

If we are working for making money for

family by performing jihad mentality, and if

we are a teacher so we are teaching by jihad

mentality.

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179

2. Tugas kita di dunia itu berkarya, berkarya dan

berkarya atas dasar iman. ( “Rangkuman

Hidup” by Aam Aminudin, 26 April 2017 )

Our job in this life is work, work and work

based on the faith

3. Ketika diri kita diuji, umat kita diuji, bangsa

kita diuji, tugas kita adalah memohon

pertolongan Allah, tegar dan kuat

menghadapinya (“Rangkuman Hidup” by

Aam Aminudin, 26 April 2017)

While we are being tested, our ummah is being

tasted, our nation is being tasted, our duty is

asking for Allah’s help, be patient and be

strong to face it.

4. Yang harus kita bingkai di sisa quota hidup

kita yang gak tahu berapa Giga lagi.. .

pedulilah terhadap aturanKu, agamaKu nanti

Aku tolong. (“Batas Waktu Kehidupan” by

Evie Effendi, 12 Mei 2017)

What we must remember in our life quota

which we do not how many Giga still

left…take care my rule, my religion, then I

help you.

5. Kita punya anak atau cucu, mereka belum

wajib puasa maka mereka kita ajar berpuasa

(”Ibadah Puasa” by Abdul Hamid, 19 Mei

2017)

We have children or grandchildren; they have

not yet gotten an obligation for fasting so we

should teach them to fast.

The data number 1 khatib performed directive

speech acts using imperative performing jihad

mentality while working or teaching based on our

occupation. The term “jihad” in Islamic concept

usually has been distorted; many people think that

Jihad correlate with war or violation. Actually the

concept “jihad” in Islam is really wide. The term

jihad comes from “jahadu” means struggling or

striving for God sake.

The datum number 2 Khatib stated that “our job

in this life is work, work, and work” indicates that

he used indirect speech act to ask attendees working

based on the concept of faith (iman). In Islamic faith

Muslim believe in six articles of faith, they are belief

in God, belief in angels, belief in sacred text, belief

in sacred text, belief in messengers of God, belief in

the Day of Judgment, and belief in destiny. The

utterance number 2 Khatib asked attendees to work

based on faith, because The God always monitors

every human activity.

Khatib in datum number 3 said that while people

and Islamic societies are being tested what should

people do is asking for help to God, be patience and

be strong. Based on Quranic teaching people should

worship and ask a help only to Allah, so Muslims

should say “You do we worship and You do we ask

for help” (Quran, Al Fatihah 1:5)

Khatib in data number 4 stated what should be

done by people in their life such as obey the rule of

God and help the religion of God. The term” religion

of God” refers to Islam because in Surah Ali Imron

verse 19 of Quran, Allah decrees “Indeed, the

religion in the sight of Allah is Islam”.

The data number 5 khatib asked attendees to

teach children or grandchildren doing fasting in the

month of Ramadan. Fasting in the month of

Ramadan is an obligation ritual for every adult

Muslim; Muslims are prohibited from eating,

drinking and engaging in conjugal sexual

relationships during delight hours from dawn to

sunset.

2.2 Directive speech acts using infinitive

verb

There are 3 data or 9 % of directive speech acts

using infinitive verbs. In this data finding, khatib

asked attendees to realize that life is perishable,

everything will die, and people must respect their

parents, the data as follow:

1. Sadari bahwa hidup itu fana! ( “Rangkuman

Hidup” by Aam Aminudin, 26 April 2017 )

Realize that the life is perishable!

2. Ingat semua akan binasa : “Kullu nafsin

dzaiqotul maut” (“Batas Waktu Kehidupan” by

Evie Effendi, 12 Mei 2017)

Remember everything will die!

3. Minta ridhonya karena ridho Allah ada pada

ridho orang tua! (“Batas Waktu Kehidupan”

by Evie Effendi, 12 Mei 2017)

Ask the permission from parents because the

permission of Allah based on the permission of

parents!

The datum number 1 Khatib asked directly

attendees to realize that the life is perishable. The

life is short, it just seems only transitory, it has been

described in Surah Arrahman ayah 26 “All that

exists on the earth will perish”. This imperative

meaning directs people to do the best thing in their

life because the life is short.

In line with the first datum, in the second datum

Khatib asked to remember that everything will die. It

means that people should prepare for their real life

after death, so people must do good deeds. Allah

decrees Kullu nafsin dzaiqotul maut

The third datum shows that khatib asked people

to ask permission to their parents. Respecting

parents and performing good treatment are the most

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significant aspects of Islam teaching based on Quran

and prophetic tradition (hadith).

2.3 Directive speech acts using modal

and infinitive verb

There only a datum directive speech act using modal

followed by infinitive verb pattern. Khatib used

modal “wajib” (must) to make strong imperative to

the listeners. The data as follows:

Orang yang sakit berat seperti liver, jantung,

stroke apabila berpuasa akan cepat mati maka ia

boleh tidak berpuasa, tidak hanya boleh tapi

wajib berbuka (”Ibadah Puasa” by Abdul

Hamid, 19 Mei 2017)

Terminal illness such as liver disease, heart

attack, or stroke that while doing fast will

reasonably expect to result in the death of the

patient within a short period of time, so he not

only may absent of fasting but he must break

his fast

The data shows that it is an obligation to save

human life in Islamic teaching, although fasting in

moth of Ramadan is an obligation but people who

have terminal illness they must not do fasting if it is

dangerous for their health. On the other hand, they

can make fasting another day. Islamic teaching

always asks the followers to avoid harmful and try to

find safety way while performing rituals. It is

supported by Quran verses “and whoever is ill or on

a journey, the same number of days which one did

not observe fasts must be made up from other days”

(al-Baqarah 2:185).

2.4 Directive speech acts using Verb +

particle “lash”

There are 6 data of directive speech act pattern

which using verb followed by particle “lash”.

Particle “lash” according to Sneddon (1996) is

optionally added to the verb in imperative pattern,

and it is attached with the verb. This particle makes

the imperative form become more polite. The

finding data shows that khotib asking attendees to

fear of Allah, be thankful, always remember and

pray to God. The sample data of directive speech

acts using particle “lash” as follows:

1. Wahai orang yang beriman “wataqullah”

takutlah pada Allah… takut pada Allah itu

dengan ilmu (“Batas Waktu Kehidupan” by

Evie Effendi, 12 Mei 2017)

Oh you who believers…”wataqullah”... fear to

Allah...fear to Allah is by knowledge

2. Khatib berwasiat bertakwalah pada Allah

“Haqatu qotih” (“Batas Waktu Kehidupan” by

Evie Effendi, 12 Mei 2017)

Khatib suggests to fear of God “

3. Bersyukurlah nanti aku tambahkan (“Batas

Waktu Kehidupan” by Evie Effendi, 12 Mei

2017)

Appreciate what you have then I will add more

4. Berbisiklah kepada Ku, bulatkan keimanan

pada Ku, Aku ini pencemburu (“Batas Waktu

Kehidupan” by Evie Effendi, 12 Mei 2017)

Whisper to me, round your faith in me, I am

jealous.

5. Ingatlah Aku nanti Aku ingat kamu, mintalah

pada Ku nanti Aku penuhi, Bersyukurlah nanti

Aku tambahkan. (“Batas Waktu Kehidupan” by

Evie Effendi, 12 Mei 2017)

Remember Me then I remember you, ask Me

then I give it, Be thankful and later I add.

The first datum in the utterance above interprets

that Khatib asked attendees fear to Allah by

knowledge. Fear to Allah is different with other

things in this world, if people fear to the creatures

they should run far away from those creature, on the

other hand, fear to Allah as the Creator means

people should keep close and try to obey His rule.

The second data khatib also still asked attendees to

fear of God (taqwa). The term Taqwa is often

translated as ‘piety’ or ‘God-fearing’, but a better

equivalent would be ‘God-consciousness’ or

mindfulness of God. Taqwa motivates people to

obey the rule of God and avoid the forbidden things

from the God.

The third data khatib asked to be thankful of God

(shukr), the shukr means that people should

appreciate what the God has given, in Islam there

are 3 kind of shukr. First Shukr bil qalb, it means to

realize and appreciate all blessings by and within the

heart. The second is Shukr bil lisaan, it means to say

thanks verbally. The third is Shukr bil jawarah, it

means to people should express their gratitude by

doing righteous deeds. Allah states that "If you are

thankful, surely I will increase you; but if you are

ungrateful indeed, My punishment (is) surely

severe." (Quran Surah Ibrahim, 14: 7)

The fourth data khatib reported directly what the

God said to whisper to Him, whisper in this

utterance means pray using soft voice to God. This

utterance also gives interpretation people should

avoid pray to Him in a loud voice. The fifth data

khatib told the words of God, Allah asks human to

remember Him then He will remember human, ask

Him and then He will accept it and be thankful and

He will add more.

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2.5 Directive speech acts using Verb +

Suffix “kan”

There are 9 data directive speech acts using verb

followed suffix “kan”. The data of directive speech

acts using infinitive verb followed by suffix “kan” as

follows:

1. Apabila ada panggilan untuk sholat pada hari

jumat segera tinggalkan transaksi ke

dunianmu. (“Batas Waktu Kehidupan” by Evie

Effendi, 12 Mei 2017)

If there is a call to perform Friday prayer leave

immediately your business transaction

2. Selesaikan masalah dengan doa (“Batas

Waktu Kehidupan” by Evie Effendi, 12 Mei

2017)

Solve the problem with prayer

3. Cukupkan ibadahmu pada Ku nanti aku

cukupkan ….(“Batas Waktu Kehidupan” by

Evie Effendi, 12 Mei 2017)

Make enough of your worship to Me I will

suffice

4. Rencanakan untuk menziarahi ibu yang sudah

ada maupun yang sudah tidak ada (“Batas

Waktu Kehidupan” by Evie Effendi, 12 Mei

2017)

Plan to visit your mother who still alive or had

died.

5. Kita dan anak biasakan untuk sahur

…sahurlah kamu sesungguhnya dalam sahur

itu ada berkahnya… Wala dengan seteguk air

(”Ibadah Puasa” by Abdul Hamid, 19 Mei

2017)

We and our child make a habit to eat sahur ...

Eat sahur actually in the meal of sahoor there

is a blessing ... Although with pure water

6. Pulang ke Jawa Tengah tapi kondisi leuleus,

lesu diperbolehkan berbuka (”Ibadah Puasa”

by Abdul Hamid, 19 Mei 2017)

Return to Central Java but you are in sluggish

conditions, you are allowed to break your fast.

The first data khatib asked attendees if there is a

call to perform Friday prayer so people should leave

immediately their business transaction. Friday

prayer is an obligation for Muslims so if there is a

call for Friday prayer to should come to mosque

immediately.

The second data states that Muslims should solve

their problems with prayer, because God will help

people who ask a help to Him. Allah decrees in holy

Quran in Surah Ghafir ayah 60 “And your Lord says,

"Call upon Me; I will respond to you."

The third data khatib asked attendees to perform

worship a lot to the God, and then He will fulfill

what people need. Allah decrees in Quran “….And

whoever fears Allah - He will make for him a way

out…..And whoever relies upon Allah - then He is

sufficient for him. Indeed, Allah will accomplish His

purpose (at Thalaq: 2-3).

The fourth data shows that Khatib asked

attendees to plan visiting their mother. In Islamic

teaching a mother has a high position. The hardships

suffered by a mother for the baby has made her as an

important person in the human life. So in prophetic

tradition, it has been said that “paradise is at the foot

of mothers.” (Hadith Al-Tirmidhi)

The fifth data illustrates that Khatib asked

attendees to make a habit to eat “sahur”, sahur is a

term referring to the meal consumed early in the

morning by Muslims before fasting, before dawn

time during the month of Ramadan. Based on

prophetic tradition sahur (down meal) is important,

prophet Muhammad states that “Make sure to have

your sahur meal, for sahur is blessed” (Al- Bukhari

and Muslim)

It explains that people who in a long distance

travelling are allowed to break their fast, but they

should make fasting another day.

2.6 Directive speech acts using

prohibition words

There are 6 data of directive speech acts using

prohibition words. Khatib used the words “gak usah,

jangan, tidak boleh” to perform negative imperative

to prohibit attendees not to do something. The data

which using prohibition words as follows:

1. Mengaku Muslim menghina Islam itu kan ini

sama saja dengan kemurtadan. Gak usah

marah dengan orang-orang kayak begitu,

tidak perlu...nanti Allah akan memberi ganti.

(“Rangkuman Hidup” by Aam Aminudin, 26

April 2017).

A person who confesses as a Muslim but

insulting Islam it just seems an apostasy. We

do not need to be angry with the person like

that, no need ... God will replace him later.

2. “Wala tamutunna” Jangan engkau wafat

sebelum dalam keadaan berserah seutuhnya

pada Ku. (“Batas Waktu Kehidupan” by Evie

Effendi, 12 Mei 2017).

“wala tamutunna” Do not die before you are

being fully surrendered to Me.

3. Jangan ragu ketika doa pada Ku. (“Batas

Waktu Kehidupan” by Evie Effendi, 12 Mei

2017).

Do not hesitate when you are praying to Me.

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4. Tidak boleh memberikan makanan yang sudah

busuk (”Ibadah Puasa” by Abdul Hamid, 19

Mei 2017).

Do not give food that is rotten.

5. Jangan berdoa “Ya Allah besok lupakan lagi

ya Allah sudah satu piring nanti ingatkan lagi”

(”Ibadah Puasa” by Abdul Hamid, 19 Mei

2017).

Do not pray "Oh God make me forget again

tomorrow …Oh Allah after I have eaten some

food remind me again".

Data number 1 khatib asked Jamaah not to be

angry with Muslims who insult Islam because Allah

will replace them. Based on Islamic teaching

Muslim should say good words and should avoid

insulting others. The second data khatib said that

Muslims must not die before they fully surrender to

God. The third data khatib prohibited attendees to

hesitate while praying to God, every Muslim should

have positive thinking while they are asking help to

Allah.

The fourth data Khatib forbid attendees to give

rotten food to the others because it will be harmful

for health. Rotten food will cause stomach-ache for

the people who eat. The fifth data khatib prohibited

attendees to pray that God make him forget while

eating during fasting in the month of Ramadan.

3 CONCLUSION

Based on the discussion above, it can be concluded

that the strategy of directive speech acts using suffix

“lash” and “kan” also has higher number among the

finding data. The directive speech acts strategy

using inclusive pronoun “kita” indicates that khatib

wanted to be more polite. The strategy of directive

speech acts using prohibition words also has quite

high number. Khatib asked attendees to fear of

Allah, be thankful, always remember and pray to

God, khatib supported his argument with Quranic

verses and prophetic tradition.

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