digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id
awesomeness of the Lord revealed Himself and he is to be sure that He does not have the power to see Him. Thus, he observes the maxim of Quality.
Verse 144:
“[Allah] said: “O Moses I have chosen thee above [other] men, by the mission I
[have given thee] and the words I [have spoken to thee]: take then the [revelation] which I give thee, and be of those who give thanks
.”
Its Tafseer is cited in Tafseer Ibn Katsir Juz 9:
1. “Be of those who give thanks.” It means, “be grateful for the bounty,
which is the mission and the words I have spoken to you, and do not ask for what is beyond your capacity to bear it.” 87
And cited in Tafseer Jalalain: 1.
So take what I have given you, of bounty, and be of the thankful’, of My favours.
7: 144 Implicature
1. [Be grateful for the mission and the words I have spoken to you]
[Be grateful for My favors and do not ask for what is beyond your capacity to bear it]
7: 144 The way of the speaker implied the implicature
1. Directly
In this verse, Allah states that He spoke to Musa directly, but it does not mean has face to face, and informed him that He chose him above the people of his
time, by His Message and by speaking to him directly. Allah commanded Musa,
digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id
through saying, “So take what I have given to you, of bounty, and be of the thankful.” The way of Allah expressed His intention is directly, whenever there is
relationship between structure of sentence and its function, which imperative refers to command.
Moreover, regarding the contribution of Cooperative Principle, what Allah said to Prophet Musa is briefly, clearly, sincerity, not ambiguous, and
informatively. Thus, He tries to cooperative in conversational exchange through observing the maxim of manner, quality, and quantity simultaneously. However,
the hearer, Prophet Musa, did not say anything to reply Him in this conversation. Nevertheless, what Allah said to him, it is beyond question must be understood
and received by him, because it is a divine revelation.
20. The conversation between Prophet Musa and Harun
Verse 150:
“When Moses came back to his people, angry and grieved, he said: “Evil it is that ye have done in my place in my absence: did ye make haste to bring on the
judgment of your Lord
?” He put down the tablets, seized his brother by [the hair
of] his head, and dragged him to him. Aaron said: “Son of my mother the people
did indeed reckon me as naught, and went near to slaying me Make not the enemies rejoice over my misfortune, nor count thou me amongst the people of
sin.
”
Its Tafseer is cited in Tafseer Ibn Katsir Juz 9:
1. “Evil it is that ye have done in my place in my absence”
digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id
Musa said, the worst deed is that which you have done after I had left you. evil is what you did by worshipping the calf after I departed and left you.
97 “did ye make haste to bring on the judgment of your Lord?”
Musa said, “You wanted me to rush back to you, than the right time which is decised by Allah.” 97
2. “Nor count thou me amongst the people of sin.”
It means, “Do not place me on the same level as they are, as if I was one of them.” 99
And cited in Tafseer Jalalain: 1.
And when Moses returned to his people, angry, because of them, and bitterly grieved, he said, to them: ‘Evil is that, that is, evil is the [manner
of] succession, which you have followed in my place, after I had gone, this idolatry of yours. Would you hasten on the judgement o
f your Lord?’ 2.
Do not count me among the folk who have done evil’, by worshipping the calf, in [your] reproach [of them].
7: 150 Implicature
