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statue, which tide in his neck, that always he worshipped secrecy. In addition,
As Saddi commented “thy gods” and narrated from Ibnu Abbas, “whenever they saw a beautiful cow, Fir’aun commanded them to worship
it.” This is why As-Samiri, made the statue of a calf that seemed to speak for them. 47
And cited in Tafseer Jalalain: 1.
‘Will you leave Moses and his people to work corruption in the land, by calling to disobedience against you, and flout you and your gods?’ — he
had f ashioned small idols for them to worship, and had said to them, ‘I am
your lord and their lord’, which is why he says, I am your lord the highest [Q. 79:24]
7: 127 Implicature
1. [I worried and feared that Moses and his people will disobedience against
you] [I worried and feared that Moses and his people make your masses
abandon you to leave worshipping you as a god]
7: 127 The way of the speaker implied the implicature
1. Indirectly
In the verse 127 is the respond of the previous verse, that is the chiefs of Fir’aun’s people responded when the sorcerers firmly against Fir’aun, even
though his respond is not directed to the sorcerers, but to Fir’aun, his meaning is still related. He said briefly and clearly to Fir’aun that they afraid if Moses and his
people make mischief in the land by changing the religion and worship.
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Based on his utterances, that he really worried and feared what Moses and his people will disobedience against Firaun, the way of the chiefs of Fir’aun’s people
expressed their intention is 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, he is not
misinterpreting to what the sorcerers have been said, so that he observes not only the maxim of manner, but also the maxim of relevance.
Then, Fir’aun replied clearly the question of the chiefs of his people, because in his utterances, there is no implicature are implied. He replied such he did not
afraid the threat of Musa and his people, but he gave them back a threat of punishment. He had tormented them killing every newly born male, as similar he
did to Bani Israil, that is before Musa was born. Truly, in this part, Allah described the conspiracy of Fir’aun and his people, their ill intentions and their
hatred for Musa and his people. In addition, relating to this conversation, there were several utterances are
quite understandable, so that the implied meaning does not arise. For the next speaker, Because Fir’aun insisted on his evil plot against Bani Israel, Musa said to
them clearly and briefly, as stated in verse 128. Then, they replied, as stated in verse 129.
“[128] Said Moses to his people: “Pray for help from Allah, and [wait] in patienceand constancy: for the earth is Allah’s, to give as a heritage to such
of His servants as He pleaseth; and the end is [best] for the righteous.” “[129] They said: “We have had [nothing but] trouble, both before and after
thou camest to us.” He said: “It may be that your Lord will destroy your
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enemy and make you inheritors in the earth; that so He may try you by your deeds.”
In the verse 128-129 is talking about Prophet Musa and Bani Israel. Then in
the v erse 130, Allah gave action responded through striking Fir’aun and his
people live in the straitened circumstances, so they suffered years of drought. However, there is no certain implicatures are raised in those verses, because they
stated quite observe the conversation norm.
Verse 132:
“They said [to Moses]: “Whatever be the Signs thou bringest, to work therewith thy sorcery on us, we shall never believe in thee
.”
Its Tafseer is cited in Tafseer Ibn Katsir Juz 9: 1.
“Whatever be the Signs thou bringest, to work therewith thy sorcery on us, we shall never believe in thee.” In other word, they said, “Whatever miracle,
proof and evidence you bring us, we will neither accept it from you nor believe in you or what you came with.” 54
And cited in Tafseer Jalalain: 1.
And they said, to Moses, ‘Whatever sign you bring us, to cast a spell upon us therewith, we will not believe in you’, and so he [Moses] invoked God
against them.
7: 132 Implicature
