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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
1. [the worst deed you take is worshipping the calf after I went to the
mountain] [You wanted me to rush back to you, than the right time, which is decided
by Allah] 2.
[Do not assume that I am one of them, the wrong-doers]
7: 150 The way of the speaker implied the implicature
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1. Directly and Indirectly
2. Directly
In this verse is between Prophet Musa, his people Bani Israel, and his brother, Prophet Harun. A first utterance is uttered by Prophet Musa.
Allah states that when Prophet Musa returned to his people after conversation with his Lord, he became angry and full of regret. He said to them, “The worst
deed you take is worshipping the calf after I went to the mountain. You wanted me to rush back to you, than the right time, which is decided by Allah” The way
of Prophet Musa expressed his intention, “The worst deed you take is worshipping the calf after I went to the mou
ntain,” is directly, whenever there is relationship between structure of sentence and its function, which declarative
refers to statement. Meanwhile, when saying “You wanted me to rush back to you, than the right time, which is decided by Allah,” he expressed indirectly,
whenever there is no relationship between structure of sentence and its function, which the sentence is interrogative and refers to the function of statement, instead
of question. Moreover, regarding the contribution of Cooperative Principle, Prophet Musa
spoke honestly, because he knew the fact that his people worshipped the statue of calf, which is the worst deed that they took, so that it makes sense he said that.
Thus, Prophet Musa spoke following the maxims of Quality. Instead of this case, Bani Israel did not respond what Prophet Musa said.
Then, Prophet Musa cast down the tablets ‘Taurat’ from his hand and he seized
Harun’s hair, dragging him towards him, in anger. He felt angry to Prophet Harun,
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because before departing to the Mount for the communication with his Lord, he said to Prophet Harun, “Succeed me, be my deputy, over my people, and be
righteous, among them with regard to their affair, and do not follow the way of the agents of corruption, by consenting with them to acts of d
isobedience.” Thus, Prophet Harun understood why Prophet Musa was so angry to him, so that he
responded what Prophet Musa did to him, by saying, “Truly the people judged me weak, humiliated me and they were close to killing me, and place me not among
the evil- doers.”
Based on his statements, the way of Prophet Harun expressed his intended meaning is directly, whenever there is relationship between structure of sentence
and its function, which imperative refers to request. Moreover, regarding the contribution of Cooperative Principle, Prophet
Harun said quite relevant with the context and truthfully, so that regarding the conversational exchange, he observes the maxims of relevance and quality
simultaneously.
21. The conversation between Musa and Allah
