Abstract:
The phatic function is one of the six functions of language that helps us understand the text . From the point of view of Roman Jakobson, each of these functions is related to one of the elements involved in the transmission of the message; they are called emotive, conative, referential, poetic, pathic and metalinguistic functions. The phatic function is when the communication channel is considered. The issue of this research is to find the answer to the question whether the phatic function exists in the Qur'an or not, and if so, how abundant and diverse it is in the Meccan and Madani verses. Likewise, the aim is to examine the views of Muslim commentators on these verses. By studying part 1 of the Qur'an as Madani verses and the Meccan parts of part 30, with an analytical-descriptive method, we came to the conclusion that, firstly, there are verses with the phatic function in the Qur'an, and secondly, the frequency and variety of this type of function in the Meccan verses is more than in the Madani verses. Also, we came to the conclusion that in the traditional interpretations of the Qur'an, we can find materials related to this function.
Machine summary:
Verse 4 has a referential semantic load but verse 5 does not have a new meaning and has a phatic function; from this verse, with a sudden change of subject from the verses of Resurrection to the story of An-Naziat / Hal ataka hadithu Musa / Moses, the direction of speech has also returned towards the Prophet and draws his attention towards 15 / the connection, and this 'iltifat' (rhetorical shift) causes the strengthening of the communicative channel Ya ayyuha al-insanu ma gharraka bi-rabbika / In this verse, all humans are addressed, and a specific group Al-Infitar/ 6 - Al-Karim / is not intended, so it does not have a referential load Al-Infitar/ 17 - Ma adraka ma yawm al-din (17) / If we consider this verse as being addressed to the Prophet, it is 'iltifat' Thumma ma adraka ma yawm al-din (18) / Verse 18 is a repetition and does not have a new meaning and is devoid of semantic Al-Infitar/ 18 / load Wa-adhinat li-rabbiha wa-haqqat / Verse 2 has a referential semantic load, but this verse, which is its repetition, Al-Inshiqaq / 5 / does not convey a new meaning Ya ayyuha al-insanu innaka kadihun ila / Al-Inshiqaq / 6 - Rabbika kadhan fa-mulaqihi Al-Buruj / 17 - Hal ataka hadithu al-junud / The direction of speech has returned to the Prophet, who is the primary audience of the Quran, Al-Ghashiyah / 21 - Fadhakkir innama anta mudhakkir / Al-Fajr / 6 - Alam tara kayfa fa'ala rabbuka bi-'Ad / Fa-inna ma'a al-'usri yusra (5) Ash-Sharh / 6 - Inna ma'a al-'usri yusra (6) / The second verse does not have a new meaning.
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