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revealed books Taurat and Injil as good news of his come. Certainly, his characteristics Muhammad was amply described in the previous books,
including his description as being the unlettered Prophet. 143 “Who believeth in Allah and His words” It means, his actions conform
with his words and he believes in what he was given from his Lord. 143 “ye may be guided” it means that guided to the Straight Path. 144
And cited in Tafseer Jalalain: 1.
Say, addressing the Prophet s here: ‘O mankind, I am the Messenger of God to you all, [the Messenger] of Him to Whom belongs the kingdom of
the heavens and of the earth. There is no god but Him. He gives life and makes to die. Believe, then, in God and His Messenger, the uninstructed
Prophet, who believes in God and His words, the Qur’ān, and follow him, so that you might be guided, led aright.
7: 158 Implicature
1.
[I am sent unto all human being in the world, red and black, and the Arabs
and non-Arabs alike] [I am the prophet whom you were promised and given the good news as
written in previous revealed books] [Actions conform to words and believe in what Allah gave]
[I will guide you into the right path]
7: 158 The way of the speaker implied the implicature
1. Directly
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In this verse, Allah speaks to prophet Muhammad, that he should said to all mankind that he is Allah’s Messenger and will guide them from error to faith, as
clearly stated above. As the previous verses, here, Allah said to Prophet Muhammad, and he exactly said very same with what Allah commanded to him.
Thus, the message of this verse mentions the Prophet’s honor and greatness, for he is the Final Prophet who was sent to all humankind and the Jinns.
Regarding Allah commands Prophet Muhammad to say for all humankind in this way, based on his utterances, the way of Prophet Muhammad expressed his
intention is directly, whenever there is relationship between structure of sentence and its function, which declarative refers to statement. Moreover, regarding the
contribution of Cooperative Principle, the speaker of this verse does not lie and quite informatively, to imply related with his mission. Thus, he observes the
maxims of quality and quantity.
23. The conversation between The third group of villages and The second
group of villages the preachers Verse 164:
“When some of them said: “Why do ye preach to a people whom Allah will destroy or visit with a terrible punishment
?”- said the preachers: “To discharge our duty to your Lord, and perchance they may fear Him.
”
Its Tafseer is cited in Tafseer Ibn Katsir Juz 9:
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1. “Why do ye preach to a people whom Allah will destroy or visit with a
terrible punishment?” They said, “Why do you forbid these people from evil, when you know
that they are destroyed and got Allah’s punishment.” Therefore, they said, there is no benefit in forbidding them. 153
2. “To discharge our duty to your Lord”
The preachers replied, “We intentionally do these to discharge the responsibility on Your God. In other words, In order to be free from guilt
before your Lord Allah for we were commanded to enjoin righteousness and forbid evil.” 153
“and perchance they may fear Him” They said, “for on account of our advice”, they might fear, stop doing bad
deeds and repent to Allah. Certainly, if they repent to Allah, Allah will accept their repentance and grant them His mercy.’ 153
And cited in Tafseer Jalalain: 1.
And when wa-idh is a supplement to the preceding idh, ‘how’ a community among them, who neither fished nor prohibited it, said, to
those who prohibited it: ‘Why do you preach [admonition] to a folk whom
God is about to destroy or chastise with a severe chastisement?’ 2.
They said, our admonishing [them] is, ‘As an exculpation, by which we excuse ourselves, before your Lord, lest we are reproached for failing to
prohibit [them] in any way; and so that they might be wary, of fishing’
7: 164 Implicature
