THE ANALYSIS OF IMPLICATURE ON SURAH AL-A’RAAF’S TRANSLATION BY ABDULLAH YUSUF ALI.

A THESIS

Submitted as Partial Fulfillment of the Requirements for the Sarjana Degree of

English Department Faculty of Art and Humanities UIN Sunan Ampel Surabaya

By:

Alfin Nur Maghfiroh

NIM: A53212091

ENGLISH LITERATURE DEPARTMENT

FACULTY OF ART AND HUMANITIES

ABSTRACT

Maghfiroh, Alfin Nur. 2016. The Analysis of Implicature on Surah Al-A’raaf’s Translation By Abdullah Yusuf Ali. Thesis. English Departmen, Faculty of Art and Humanities, State Islamic University of Sunan Ampel Surabaya. Advisor: M. Thoriqussu’ud, M.Pd.

Keywords: Implicature, Grice’s four Maxims

Since the Holy Quran has high value on literature, many interpreters tried to concern on the meaning. However, some of the notion they have used are somehow difficult to understand. For those who do not have enough background knowledge to understand it, they find out the hidden meaning of the verses. Based on this phenomenon, the implied meaning is crucial to understand.

The focus of this study is to analyze what implicature are implied in the conversation verses of Surah Al A’raaf’s translation by Abdullah Yusuf Ali and how the speakers imply the implicature.

The writer uses descriptive qualitative method to collect and analyze the data, which the data were derived from Quranic English Translation by Abdullah Yusuf Ali. The data are in the form of conversational verses. To avoid any wrong interpretation, the writer uses Tafseer Ibn Katsir and Tafseer al-Jalalayn. Then, the writer analyzes the way of speakers implied the hidden meaning, whether directly or indirectly, and through contribution of Grice’s four Maxims: Quality, Quantity, Relevance and Manner. Moreover, the writer used data sources triangulation and investigator triangulation to eliminate bias and increase truthfulness of qualitative researcher.

The findings of this study indicate that among 120 times, the speakers implied the implicature directly, which is direct match between a sentence type and its function is directly, and the rest is among 23 times, they expressed less directly, which is whenever there is no direct relationship between sentence type and its function. Moreover, among 75 dialogs, contained in 66 verses, 143 implicatures are implied, and there are 244 of the contribution maxims. In this study, Grice’s CP and its contributory maxims have been observed in the Surah Al A’raaf, in the most cases, the observing of Grice’s maxim is found in the maxim of quality and the least is manner. Based on the findings of the study, it is possible that more than one implicature are implied out of the same utterance and consequently more than one maxim or principles are involved.

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TABLE OF CONTENTS

Inside Cover Page ... i

Inside Title Page ... ii

Declaration Page ... iii

Dedication Page ... iv

Thesis Advisor’s Approval Page ... v

Thesis Examiners’ Approval Page ... vi

Acknowledgements ... vii

Table of Contents ... viii

Abstract ... ix

CHAPTER 1 INTRODUCTION ... 1

1.1 Background of Study ... 1

1.2 Research Question ... 11

1.3 Research Objectives ... 11

1.4 Significance of Research ... 11

1.5 Scope and Limitation ... 14

1.6 Definition of Key terms ... 19

CHAPTER II THEORETICAL BASES ... 24

2.1 Pragmatics ... 24

2.2 Context ... 24

2.3 Implicature ... 26

CHAPTER III RESEARCH METODE ... 33

3.1 Research Design ... 33

3.2 Instruments ... 34

3.3 Data ... 35

3.4 Data Sources ... 35

3.5 Data Collection ... 36

3.6 Data Analysis ... 37

3.7 Triangulation ... 40

CHAPTER IV FINDING AND DISCUSSION ... 42

4.1Finding ... 42

4.2Discussion ... 161

CHAPTER V CONCLUSION AND RECOMMENDATION ... 175

5.1Conclusion ... 175

5.2Recommendation ... 177

CHAPTER I INTRODUCTION

This chapter presents introduction of study involves background of the study, research question, research objectives, significance of the research, scope and limitations, and definition of key terms.

1.1 Background of Study

Grice theory of implicature is universal and applied to all languages of the world (Alduais, 2012:376). In fact, it has been used as an approach to analyze the implied meaning (implicature) in every text, for instance: Spanish advertising text (Vivanco, 2006), short story (Risdianto, 2011), article (Novitaningtyas, 2010), drama (Sari, 2007), comic (Wahyuningsih, 2008), humor (Khusnita, 2013, Andresen, 2013, Amin, 2013), film (Alvaro, 2011, Kaloeti, 2010, Thao, 2011, Fadilah, 2012), newspaper (Kondowe, 2014) and absolutely the Holy Quran can be included. In other words, the implied meaning in the form of Holy Quran has been a field of researches and subject matters of a great number of works by Islamic rhetoric studies, whether the implied meanings are in all of the Holy Quran’s Chapters (Alfatihah (Kalero, 2010), Yusuf (Sharifabad and Abdul, 2011),

Al-Baqarah (Al-Badani et.al., 2015)) or some part of it (the word Al-Qalb

(Solihah, 2012), Al-Mujadalah 11-12 (Anis, 2012), An-Nisa’ 1-4 (Saputro, 2014)). Most of the researches were done holistically, where they concern on implicatures and its contributions to search the implied meaning of the chosen verses.

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verses research and suggested to the other researchers to analyze the other Surah in the Holy Quran, because there are many Surahs, which are to be field of research. This present study is intended to fill in this gap by attempting to investigate the other Surah that is the implicature of Surah Al-A’raaf, which focus on Quranic conversation verses. It analyzes through Grice’s theory of implicature, and to know how the speakers implied the implicature, it analyzes by using direct or indirect speech act.

Recalling studies of the Grice’s theory of implicature in the Holy Quran, there was research where open new ideas to be critically observed for further research in the study of searching the implicatures in the Holy Quran. They are western researcher, Badejani, et.al. (2013), who used the Quranic interpretation (Tafseer) to avoid misinterprets in determining the implicature. Their research gave new ideas that study of searching the implicatures in Holy Quran needs the interpretation, as long as the interpreter must have validity in interpreting the meaning of Holy Quran, such as having expertise on Arabic language, avoiding interpreting rashly or individual interest or no self-opinionated, etc. (Adz-Dzahabi in Sanaky, 2008:276). Moreover, nowadays, to understand the Quran does not need to focus on to be an Arabic linguist, as the language of Quran revealed, because the text had already translated by the linguists, so we can read its translation and its interpretation (Tafseer) easily (Mustofa, 2008:159). Thus, under interpreting the Holy Quran, Tafseer has important rules determining the implied meaning of the Holy Quran.

Badejani et.al. (2013) also combined two theories: Grice’s implicature and Grice’s conversational maxims. They observed the implicatures of Surah Al-An’am focused on conversation verses only (Quranic conversation) and to know how and why implicatures were implied in the conversation, they analyzed it through Grice’s Cooperative Principle (CP). Then, they used the interpretation from Noor Comprehensive Commentary Collection. It is the multimedia encyclopedia of the Quran or Quranic software, which consists of a lot of Quranic commentaries, translations, dictionaries, etc., supplied by Computer Research Center of Islamic Sciences (noorsoft.org) (Badejane et.al. 2013:875). Furthermore, the methods used in the research were the theoretical, logical, and library method there was based on the facts of the original resources and scholarly references. From the previous research, it is similar to what the writer is going to observe. That is focus on analyzing the implied meaning (implicature) on conversation verses, and to know how the speakers implied the implicature in conversation, it analyzes not only expressed directly/indirectly, but also the contribution of Grice’s CP, and absolutely the writer identifies the kinds of observance maxims and non-observance maxims.

Related to this research, the writer does not use Noor Comprehensive Commentary Collection, it is because of the limitation of the writer in getting the software. Moreover, the writer also cannot find any proof about its quality to make the further research is more reliable. However, the writer used Altafsir.com. It is one of the largest online collections of the Noble Quran, which is operational

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Tanwir al-Miqbas min Tafsir Ibn ‘Abbas, Kasf Al-Asrar tafsir, etc.); translation

(available more than 20 different languages: English (Such as M. Pickthall, Abdullah Yusuf Ali, Muh. Asad, etc), French, Persian, etc.); and everything relates to Quran. Afterwards, Altafsir.com never changes the original works, so that the accuracy and authenticity of these texts was valid. Besides that, it is supported by Prof. Ahmad Al-Tyyib as a rector Al-Azhar University, who stated that Altafsir.com is copious work of exegesis and a fundamental references and sources in this primary field of the Islamic Science and Heritage (Altafsir.com). Thus, Altafsir.com is the most comprehensive online Quranic resource for Muslims that facilitates an understanding of the Noble Text and complete Islamic website for the study of the Quranic Sciences. However, under the writer’s discipline in English department and having limited ability in Arabic knowledge, by using this website, the writer prefers to select the Quranic translation from Abdullah Yusuf Ali and the Quranic interpretation from Tafseer al-Jalalayn, which both are in English Language. Besides that, the writer also uses one of

Tafseer’s books in Indonesian language that is Tafseer Quranul ‘Adzim from Ibn

Katsir.

The writer uses Abdullah Yusuf Ali’s translation because of some considerations. At first, according to Khan, Kidwai and the Presidency of Islamic Research, Call and Guidance (PIRICAG) of the Kingdom of Saudi Arabia, Yusuf Ali’s translation has a choice of words close to the meaning of the original text or represents the sense of original (Nassimi, 2008:77-78). Consequently, his work not only designated as the official English translation of the Holy Quran in Saudi

Arabia, but also republished in 1990. Further, it is obviously intended for a scholarly and educated English-speaking audience, especially in Saudi Arabia and Al-Hilali and Muhsin Khan in 1996 made Quranic translation based on Yusuf Ali’s (Peachy, 2013:38). Second, it was approved by Marmaduke Pickthall. Critically he reported that Yusuf Ali’s Translation is better English than any previous English translation by an Indian, because he made his translation requires a special kind of literary form which looks like meter upon a language is not his own (Hindi) (Nassimi, 2008:76). Third, it was selected by a committee of Muslim scholars formed by the Amana Corporation, USA, which cooperate with the International Institute of Islamic Thought (IIIT) to represent the most recognized and authentic English translation of the Quran (Nassimi, 2008:78). Finally, henceforward, many Islamic scholars use his translation as primary data source of their research, such as Kadhim, 2000, Sharifabad, 2011, Sharifabad et.al. 2012, Peachy, 2013, Saleem, 2013, Wahyuningsih, 2013, Ashaer, 2013, Al-Hamad and Asma, 2013, Al-Badani et.al. 2014, Eldin, 2014, Saputro, 2014, etc.

Meanwhile, the writer uses the Quranic interpretation from Tafseer Ibn Katsir and Tafseer al-Jalalayn, because both are often used in the Islamic studies, and many Islamic scholars refer to these Tafseers, because both of these Tafseers are written based on valid sources (Quran and Hadits). As Indonesian Muslims students, these Tafseers are generally accepted and being the curriculum, so that a number of Islamic boarding schools such as Santri Dayah Aceh (www.santridayah.com), PP. Al Anwar Sarang (www.ppalanwar.com), PP.

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understand Quran. Moreover, the aim of using more than one Tafseer is to help the writer to strengthen and complete searching the whole of implied meaning on conversational verses. Thus, by using these works, this study is more reliable.

This study is a text analysis and relates to the aforementioned research, Badejane et.al. (2013), the writer uses the same theory and technique to make new research. As the gap of previous study, this study differs from its subject and the writer elaborates more to analyze how the implicatures expressed, whether it is directly or indirectly.

The writer selects Surah Al A’raaf, because the writer has crucial reasons selecting Surah Al A’raaf. First, the writer is interested in the content of Surah Al A’raaf, which is its messages should be understood and seen into deeply. Chronologically, it portrays the life’s story of human must believe in One God (Tauhid), begin at how the Apostles invites to believe Allah, how the society rejects their inviting, what the consequence of believers and unbelievers, how the condition of man in heaven or hell, and so forth (Yasin, et.al., 2002:260). Therefore, after all, if human regards its meaning, they will remind how the life should be, to be believers or unbelievers.

Second, due to analyzing the conversational verses, the writer found that in

Surah Al A’raaf there are many conversation verses happened, such as between

God and Satan, God and His Messengers, etc. In addition, because the theme of this Surah is about Aqidah, it contains long story to present the theme, in result, there are many conversations are reflected, as Qalyubi (1997:82) said that it is used when the story is quite long, particularly if it indicates keep the faith

(Aqidah). Furthermore, the writer believes that, the conversations are full of reminder for all human being, because the content of Quran will not have useless meaning.

Third, the writer assumes that there was no similar researches who have conducted before about analyzing of Surah Al A’raaf. Overall, it is appropriate subject to be critically and important to study for further understanding about the content of Holy Quran deeply. While, in a way to look for the implied meaning (implicature) of this verse is through Quranic interpretation and how it is expressed is used theory of direct or indirect speech act and Grice’s CP, so that people can enrich their understanding of God’s verses in various ways. Moreover, this study is not take a new topic and different angle to use same theory and technique, but this study continues the previous research and completes the discussion on the Grice’s implicatures, which determines the implied meaning of Holy Quran on Surah Al A’raaf.

Considering on the conversation, to understand what the speaker wants to communicate, the listener must be aware not only the explicit meaning, in which came from the literal meaning of the words and the structures of the utterance, but also the implicit meaning, in which the speakers is intentionally to convey. However, recently, there are phenomena that when the speakers utter words is not exactly the same as what is actually intended, it means that, each speaker has own characteristics ways in using a language to express the ideas and the listener should make assumption about what the speaker is trying to achieve, then

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concerns on the meaning implied from an utterance (or speaker’s meaning). Therefore, studying on implicature, the conversation in the Holy Quran has been subject matters, which become the important one to get understanding on what the speakers actually mean.

In this study, the writer examines the conversation verse between two or more speakers. It is selected because several reasons. First, the writer wants to know what the speakers intended to convey, and how they implied the hidden meaning. Second, the writer is interested in the speakers’ competence, the speakers’ ability to produce appropriate utterances not grammatical sentence, when express their feeling. It is because when the speakers used their utterances in conversation, absolutely it builds directly on the communicative competence in oral language (Thao, 2011:3). Thereby, it is valuable if we know the ability of speakers construct conversation, even though the whole words are the word of God, which is hard to understand easily without little pay attention to be the linguist and refers to the credible sources. Nevertheless, Qalyubi (1997:82-83) stated that language style, in which used in the conversational verses, is not depend on the condition of psychological each speakers on the Quran, but rather the condition of prophet Muhammad saw and the society at that time when the

Surah or verse revealed. As the stories of Prophet Hud, Shalih and Syu’aib in

Surah Al-A’raaf are intended to explain new creed tenet, in which usually using

jeer word to give alarmed for unbelievers to relize their deviation and it is appropriate with the condition of prophet Muhammad saw, who was calm and quiet.

The writer has two reasons why this study is very important to be analyzed. First, Quran is a book that contains God’s words which teaches everything about life, so that learning Quran will be learning of life. Furthermore, learning Quran is not only learning its words or its sentence, but also learning to understand behind the God’s words and apply it in daily life. Second, since human being must understand the meaning of Holy Quran, since the Holy Quran has high value on literature, which is full of rhetoric style (Fasaahah and Balaghah) (Syarifudin, 2012:17), and sometimes the duality of meaning happened, it creates the difficulties of understanding the messages of Holy Quran. Moreover, understanding the deep meaning of Quran is the obligatory of human being. Unfortunately, not all Muslims understand the Arabic language, as the language of Holy Quran revealed. Because of necessity, they shift to its translation to get the point of surface meaning. However, the translation sometimes is not enough fully understood and they often little pay attention to the specific context of each verses, such as the implied meaning or implicit meaning of verses. Based on this phenomenon, it is reasonable reason to the writer who wants to search the implied meaning (implicature) of Holy Quran, particularly in Surah Al A’raaf, because the Holy Quran is needed depth understanding not only the first meaning, but also the implied meaning (implicature) of each utterance (Badejane et.al., 2013:869). Therefore, the result of this research helps people to understand the deep meaning of Quran through knowing its implicature. Due to it is the obligatory of human being, and open new idea that understanding the Quran is actually easy by

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Qamar:17, 22, 32, and 40:“And certainly We have made the Quran easy for

remembrance, but is there anyone who will mind?” (taken from Syakir’s translation). Thus, it can be concluded that implicature can be something quite precise dealing with analyzing the style of Holy Quran, even though human being cannot understand the words of God definitely and without fails, because the Holy Quran itself has the miracle on its words style.

In conclusion, the writer investigates the meaning of Surah Al-A’raaf through Grice’s theory of implicature. Then, the writer identifies it by using speech act theory to know how the speakers implied the implicature in conversation verses of Surah Al A’raaf, whether it is directly or indirectly expressed. Moreover, the writer expands the analysis to the contribution of Grice’s Maxims, to know the kind of observe and non-observance maxims in conversation verses of Surah Al-A’raaf. The writer uses interpretation from Tafseer al-Jalalayn, in English translation by Dr. Feraz Hamza D.Phil. and Tafseer Ibn Katsir to strengthen the implicatures. Overall, the finding from the writer’s study that this study is not intended to take a new topic and different angle to use same theory and technique, but this study continues the previous research and complete the discussion on the Grice’s implicatures, due to searching the implied meaning of Holy Quran. Finally, the writer believes that there is a crucial need in the result of this study.

1.2 Research Questions

Based on the research background, the writer decides some question statements as follows:

1.2.1 What are implicatures implied in conversation verses of Surah Al A’raaf’s translation?

1.2.2 How do the speakers imply the implicature in conversation verses of Surah Al A’raaf’s translation?

1.3 Research Objectives

The present research, the writer has objectives as follows:

1.3.1 To explain what implicatures are implied in conversation verses of Surah Al A’raaf’s translation.

1.3.2 To describe how the speakers imply the implicature in conversation verses of Surah Al A’raaf’s translation.

1.4 Significance of Research

The significance of the research is the writer specifically divides into two significances; they are theoretical and practical significances. Theoretically, the further research is added significance in some cases. First, it gives specific information to linguistic students who are interested in Quran study about the implicature of conversational verses in Surah Al A’raaf, and had understood on both the ways of speaker implied hidden meaning and the speakers’ competence

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who use their brain to think about the Quran. Thus, the writer realizes that the result of the further study gives evidence that the considerable study of Quran is never end as wide range of object criticism, and Quranic comprehension can come from everywhere.

Second, the further study contributes to the development of pragmatics study especially in the Quran or Islamic area. Third, it enriches Muslims’ or people’s knowledge throughout the world, who are reluctant getting the implied meaning of Surah Al-A’raaf, due to the limitation of knowledge, especially in Arabic language, the content of the Quran must be understood deeply to get lessons inside of it. As Allah said in Surah An Nahl: 89:

“……. and We have revealed the Book (Al Quran) to you explaining clearly everything, and a guidance and mercy and good news for those who submit”(taken from Syakir’s translation).

Forth, it gives new idea or concept that understanding the Quran is actually easy by whomever, whenever and wherever they are, as Allah said in Al Qamar repeatedly 17, 22, 32, and 40:“And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?” (taken from Syakir’s translation). As long as they have goodwill, avoid learning rashly, and always pray to added knowledge (Mustofah, 2008:165-166), as Allah said in Surah Thaahaa: 113-114:

“And thus have We sent it down an Arabic Quran, and have distinctly set forth therein of threats that they may guard (against evil) or that it may produce a reminder for them.

Supremely exalted is therefore Allah, the King, the Truth, and do not make haste with the Quran before its revelation is made complete to you and say: O my Lord ! increase me in knowledge” (taken from Syakir’s translation).

Finally, it can be a reference for the next researchers who are interested in Quran study.

Practically, the further research has worthwhile in several areas. First, it is used as a material or reference of educational teaching in the meanings of holy Quran especially to Arab or non-Arab students who intend to gain knowledge deeply about the contents of Surah Al A’raaf through applied Grice’s theory of implicatures, and because Surah Al A’raaf contained several stories, it is recommended as educational material. In other word, stories are a media to deliver a multitude of Islamic tenet, such as the obligation, the prohibition, etc. As Allah said in Surah Yusuf: 111:

“In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe”(taken from Syakir’s translation).

Second, it develops various research of linguistics in the Qur’an study, for instance, studying further on Quranic conversation through using Conversational Analysis (CA) approach, or doing research about linguistic ambiguity and language feature in conversation verses of Holy Quran, analyzing the psychology of speakers in conversational verses, and so forth.

Third, it helps the translators doing the translation of Holy Quran into different languages, because the function of implied meaning (implicature) can lead to in the target language appropriateness. Because of by knowing the implicature on several words or utterances, the translators make their translation can be able to understand easily and completely, particularly if they prefer to the

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translation. As Newmark said in Hartono (2011:2), “Translation is rendering the

meaning of a text into another language in the way that the author intended the text.”

1.5 Scope and Limitations

The scope of the research is the writer uses Grice’s theory of implicatures as the basis of the analysis on the implicatures in Quran translation of Surah Al A’raaf. The writer focuses on its conversation verses only whether it is sometimes typical direct and indirect. According to Brennan (2010:1) direct conversation is face-to-face conversation, its opposite is indirect conversation, which the participants do not talk face to face to each other, and it may be mediated, such as using third person. Furthermore, to ensure the credibility of the data collected and minimize bias, the writer also uses the Holy Quran itself to ascertain deciding verses containing the conversation, which conversations can be detected through knowing certain words that have the meaning ‘to state’ or ‘to say’ such as the basic verb word ‘Qaala’, as the following example in a bold word. However, not all the word ‘Qaala’ determines the dialog verses, because it sometimes contributes monolog verses, so that the writer intensively must find out who and to whom the utterances implied.

The example of verse has typical dialog, which may be in one verse, for example the verse 2:67:

    

  

 



  



 

     

“And when Moses said to his people, “Allah commands you to slaughter a cow”. They said, “you make us a laughingstock”. He said, “Refuge of Allah, that I be among the ignorant” (taken from Syakir’s translation). On the other hand, dialogs may be in two verses or more than two, for example the verse 18:66-67:

                

 

“Musa said to him, “Should I remain with you on the condition that you will teach me of the right things which you have been taught”. He said, “You can never stay with me” (taken from Syakir’s translation).

The verse mentioned above 2:67 and 18:66-67 are example of direct conversation, because the dialog is happen face-to-face, and the following examples are indirect dialog 2:124:

   

 



   





 





    



“And when his Lord tested Ibrahim with certain words then he fulfilled

them. Said He (Allah) “I am to make you leader of the people,” submitted he (Ibrahim as.), “and from my off springs”. Said He (Allah), “My covenant

does not reach to the unjust”(taken from Syakir’s translation)

This verse is an indirect conversation, because Prophet Ibrahim got firman from Allah and he is not communicating face to face with Him. Nevertheless, actually Quran is a media for Allah to communicate with His creation, as the utterance “Yaa Ayyuhannas, Yaa Bani Adam, etc.” However, there is certain part, which reflects the form of conversation and response, whether they are between God and Angles, God and Satan, Prophets and their followers, and so forth.

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The writer used speech act theory, which focus on direct and indirect speech act to know how the speaker implied the implicature or in other words, how the speaker intends us to interpret what is said. Thus, the writer answer the second question of the present study by analyzing the way of speakers implied their intended meaning whether the implicature will express directly or indirectly. Furthermore, the writer also uses the theory of Grice Cooperative Principle (CP) or conversational Maxim to know the contribution of Maxims when either the speakers or hearers construct communication, whether observe or non-observe it, especially after analyzing their implied meaning, so that it makes clear the way of speakers’ conversing. Thus, this study is more expand, because the writer does not focus on one theory to break the second question of this study.

The writer uses Quranic translation by Abdullah Yusuf Ali’s (1872-1952) The Holy Qur’an: Text, Translation & Commentary which first published by Sh. Muhammad Ashraf Publishers in the city of Lahore, British India. It is an origin work, because according to Nassimi (2008:75), after calculating in 2004, there have been 93 different editions of Yusuf Ali’s translation.

Moreover, due to avoid misinterprets in determining the implicature of

Surah Al A’raaf’s translation, the writer uses the Quranic interpretation (Tafseer)

from Tafseer al-Jalalayn in English translation version by Dr. Feraz Hamza D.Phil. He is the one who translate Tafseer al-Jalalayn completely into an English translation, and it has highly accurate and readable work (Altafsir.com). Both Quranic translation and Tafseer al-Jalalayn is taken from Altafsir.com in order to get the original works. In addition, the writer also uses Tafseer Quranul ‘Adhim or

Tafseer Ibn Katsir from Imaduddin Abul Fida’ Ismail bin Amr bin Katsir in Indonesian language, which translated by Bahrun Abu Bakar, L.C. et.al. in 2000. Moreover, the writer uses two Tafseers: Tafseer al-Jalalayn and Tafseer Ibn Katsir to detect and identify whether the conversation contain implicature or not, because to determine it, the writer needs the context or background knowledge in chosen verses, and they can be found in those Tafseer. However, if there are more than one implicatures or different implicatures are implied in both of Tafseers, the writer does not compare them, but prefers to insert them and analyze them simultaneously, because the writer wants to enrich the analysis of completely implied meaning on conversational verses.

Whereas, this present study has a number of the writer’s limitation that should be noted. First, the writer cannot analyze the conversation between Allah and Prophet Muhammad, because it exactly took the whole of Surah Al A’raaf. When Quran was revealed, truly Allah was speaking to Prophet Muhammad, so actually the content of Quran itself is the conversation between Allah and Prophet Muhammad. However, the writer selects the conversation, in which the speaker and hearer were written in the Surah Al A’raaf.

Second, the writer realizes that the result of this study is not beyond question or unascertainable, because the data of this study is the Holy Quran, that is revealed by God, which has the highest values on literature. Nevertheless, the writer still keeps the present study to be more reliable and valid through the contribution of credible translation and Tafseers. However, the writer focuses on

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Tafseer al-Jalalayn and Tafseer Ibn Katsir, which they may be lack, because there are many versions, whether Quran translation or interpretation, are created with different style and strategy in translating and interpreting the Holy Quran especially determining on its implicature.

Third, some of the verse in Surah Al A’raaf has similar meaning/messages to the other Surah in Quran, such as Al A’raaf:11 contain of conversation between God and Iblis in heaven, which Iblis, one of the unbelievers, is unwilling to make obeisance to Adam. It can be found in Surah Al-Baqarah:34, Al Hijr:32, Al Israa’:61, Al Kahfi:50, Thaahaa:116, Saad:75, etc. There are the repeated story of Prophet Nuh (Al A’raaf: 59-64), in which it can be found in Surah Hud:25-49, Al-‘Ankabut:15-15, Al-Mu’minun:23-30, etc. As a result, the message of Surah Al A’raaf, such as Al A’raaf:11 and 59-64, is not the only one must be focused or take as a priority to have understanding. Nevertheless, the similar topic in different Surah can enrich the knowledge and complete in understanding, because they are not in contradictory meaning, but God used different language style to deliver the message. Moreover, the repeated story is not all of it, but rather a part of it, because it is revealed based on its purpose or the condition of Prophet Muhammad saw and his society (Qalyubi, 1997:88-89). Sometimes it was down to strengthen the heart of Prophet Muhammad, or to explain torture for unbelievers, and so on.

Fourth, the writer cannot analyze this study deeply, because the writer does not go further to the question of ‘why such implicature are produced or implied by the speakers’ after knowing the question of ‘how the speakers implied the

implicature in conversation verses of Surah Al A’raaf’s translation’. Actually, because the writer has a limitation getting the reliable data to know the reason of speakers imply the implicature. Furthermore, according to the writer, there are many resources are vital and needed to answer completely ‘why’, and the writer has difficulty to get the credible sources. For instance, they come from the Quranic interpretation (Tafseer): At-Thabari, Al-Baghawi, etc.; the collection of

Hadits: Shahih Bukhari, Shahih Muslim, Sunan Tirmidzy, etc.; the book of faith

(tauhid): al-Wajiz fi Fiqhis Sunnati wal Kitabil ‘Aziz by Abdul-’Azhim bin Badawi, Al-Aqidah Ath-Thahawiyah by Imam Ath-Thahawi, and Al- ‘Aqidah Al

-Wasithiyyah by Syaikh ‘Utsaimin, etc.

1.6 Definition of Key terms

To avoid the cause of mistakes of the little consideration, the writer clarifies the important terms as follows:

Surah Al A’raaf or “The Heights” is the seventh Surah of the Holy Quran, which consists of 206 verses and includes in Assab ‘uththiwaal or the seven long

Surah. Juz’s number is 8 to 9 and revealed in Mecca (so called Makkiyah), except

the verse 162 to 170 is revealed in Madinah (Madaniyah) (Al A’raji, 2005:41). The cause of called Al A’raaf is refers to verse 46 of Surah Al A’raaf, which implied to something height or something honorable, that is the partition-wall between heaven and hell is the highest one and it is inhabited by people whom good and bad deeds are equal. Their evil deeds prevented them from qualifying to

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enter Paradise, and their good deeds qualified them to avoid the Fire” (Tafseer Ibn Katsir Juz 8, 2000: 330-331).

Moreover, there are narration about the excellences of this Surah, that is Muslims who read this Surah s/he will free from the computation day (Hisab). The implimentation of this Surah is that should be read on Friday, or at least once a month and paricularly verse 54 is read every night to avoid satanic temptation. In addition, Muslim who dream reading this Surah, Allah will give His willing (ridlo) and will be being trustfull man (Al A’raji, 2005:41-42).

Implicature is the speaker intends to communicate which is more than the word is said and the listener makes assumption about what the speaker is trying to achieve. In other word, when speakers utters something, truly there is hidden meanings are implied. It indicated that each speakers has own characteristics ways to use a language expressing their feeling and message. As Grice said that when speakers implied something is differ from literally says (Brown and Yule, 1988: 31).

Grice’s Cooperative Principle (CP) is an imperative to “Make your contribution such as is required, at the stage at which it occurs, by the accepted purpose or direction of the talk exchange in which you are engaged” (Grice, 1989: 26). Thus, according to the writer, CP directs speakers to be cooperative in doing talk exchange. When speakers cooperate with listeners, they follow a number of additional principles that determine whether their statements are well-formed and contextually appropriate. The main principles are quantity, quality,

A conversational verse is a verse that contains a dialog, in which both speaker and hearers use linguistic forms and nonverbal signals to communicate interactively (Brennan, 2010:1). However, according to Cambridge Advance Learner’s Dictionary, conversation refers to a talk between two or more people in which thoughts, feelings and ideas are expressed, questions are asked and answered, or news and information are exchanged. Thus, conversation is an activity of talk exchange, which is produced by speakers, and receives and decoded by addressees, so that both speaker and hearer talk communicatively.

Abdullah Yusuf Ali’s Quranic English translation, his work is The Holy Qur'an: Text, Translation and Commentary, is Sunni translation and commentary of the Quran, which published by Sh. Muhammad Ashraf Publishers in the city of Lahore, British India.

Tafseer Quranul ‘Adhim or Tafseer Ibn Katsir is a Tafseer from Imaduddin Abul Fida’ Ismail bin Amr bin Katsir, who use analytical method (Tahlili), which is interpreting the Quran by describing all of the aspect that being interpreted, such as giving attention not only to the connection of each verses and each Surah, but also to the reasons of revealed verses or Asbabun Nuzul, and hadits (Al-Farmawi in Sanaky, 2008:273-274). It is clear that they were trying to explain the meaning comprehensively. Then, it includes in the type of Tafseer bil Ma’tsur which interprets Quran by emphasizing on riwayah or narrative approach, in which pay attention to authentic resources, whether from the Quran, hadits or authentic opinions even from the companions’ and tabi’in’s words.

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Several commentaries about Tafseer Ibn Katsir: first, Imam Asy-Syaukani r.a. said that, “This Tafseer is one of the best Tafseer than ever.” Second, Imam As-Suyuti r.a said that, “it is a very amaze and no one who compete with it.” Third, Prof. Dr. Roem Rowi, MA. as the chief of MUI (Majelis Ulama Indonesia) East Java on 2000-2005, said that, “The best Tafseer bil Ma’tsur? Of course, Tafseer Ibn Katsir.” Finally, Komisi Fatwa MUI said that, “Beyond out of doubt, Tafseer Ibn Katsir is one of the credible Tafseer bil Ma’tsur and being field of reference for everyone, especially Ahlus Sunnah wal Jama’ah” (www.rumah-muslim.com).

Tafseer al-Jalalayn is well known as a classical Sunni Tafseer of the Quran, which composed by Jalal ad-Din al-Mahalli and Jalal ad-Din as-Suyuti. It used Ijmali method, which is interpreting or explaining the verses of the Quran briefly, concisely and globally, but quite clear and without need any devious understanding, because it is still cope with language that is easy to understand for everyone, so that the interpretation is more suitable for beginners or the general society immediately (Sanaky, 2008:271-273). In other words, this Tafseer is accessible works because of its completely intelligible in the simplest possible way and one volume length. Therefore, al-Jalalain’s two author’s made an interpretation which focused on whether the structure of sentence (Nahwu), the derivation of words (Sharaf), and the ways of recite (Qira’ah). This is because Quran is revealed through using Arabic language, so that to understand the Quran, it must know them at all. Then, it includes in the type of Tafsir Ar-ra’yu al

interpretation and judgment) as primary approach (Salma, 2009:6-7). This tafsir is still permitted, because the writer is still obeying certain rule of being interpreter, such as: having expertise on Arabic language, avoiding interpreting rashly or individual interest or no self-opinionated, etc. (Adz-Dzahabi in Sanaky, 2008:276).

24 CHAPTER II THEORETICAL BASES

This chapter presents the discussion of pragmatic, context, and implicature.

2.1 Pragmatic

Communication will be successfully and clearly depends on not only knowing the meaning of words in an utterance, but also knowing what speakers mean by their utterances. The study of speaker meaning is called pragmatics (Yule, 2010:127). Further, Yule (1996:3) said pragmatics explores how listeners can make inferences about what is said in order to arrive at an interpretation of the speaker’s intended meaning. In other words, work in pragmatics has been related between language and context in which speech occur; so that, there are other aspects of meaning that depend more on context and the communicative intentions of speakers. For example, how the sentence It’s cold in here comes to be interpreted as “Close the window.” Thus, pragmatics can be understood as the study of how context affects meaning.

2.2 Context

Certainly, pragmatics is concerned with understanding of language in context. Two kinds of contexts are linguistic context and situational context. Linguistic context, also known as co-text (Yule, 2010:129), relates to the discourse (text or talk) that precedes the phrase or sentence to be interpreted (Fromkin, et.al., 2011:207). The surrounding of co-text has effected on what we

think about the word probably means, such as the word pen, as a homonym, a single form with more than one meaning even have the same spelling and same pronunciation. Through linguistic context, we know which meaning is intended in a particular sentence. If the word pen is used in a sentence together with words like books or signature, absolutely we are easy deciding which type of pen is meant, that is refers to a writing instrument which uses ink. However, if someone says that my cows are in a pen, we will know from the linguistic context which type of pen is intended, that is refers to an enclosed area. Thus, interpreting the discourse exactly, we must know certain linguistic context, which is involved in sentence.

Situational context is nonlinguistic in the environment of the speaker which a sentence or discourse happens. It is the context that allows speakers to interpret questions like Can you pass the salt?. We do not normally use this structure associated with the function of question, but in this case with the function of a request. Generally, we know how to interpret words based on physical context. In other words, situational context is includes the physical environment, the social milieu, the subject of conversation, the time of day, and so forth (Fromkin, et.al., 2011:207). Under appropriate circumstances, context influences the way of language is interpreted. As the example before, if we see the word pen on different things or different location, it will influence our interpretation. In conclusion, the two kinds of contexts, linguistic and situational, exactly affect meaning, in which listener tries to understand what the speaker intended to

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2.3 Implicature

The term of ‘implicature’ is first described by the English language philosopher Herbert Paul Grice, which refers to speakers when implied something is differ from literally says (Brown and Yule, 1988: 31). Further, another linguist, Yule (2010:148) said that implicature described as what the speaker said is different of what the speaker is actually meant. In other words, speaker intends to communicate something, which is more than the word is said (Yule, 1996:35). In conclusion, implicature is when the speakers conveyed meaning without explicitly stating it and it is like a relation between what people say and what they actually mean in a conversation, then the listener make an inference based on not only an utterance, but also assumptions about what the speaker is trying to achieve (Fromkin, et. al., 2011: 582). Consider the following dialog:

A: Are you going to my wedding party? B: I have to study

B means that she is not going to my wedding party. However, she uttered the sentence does not mean that she is not going to my wedding party, because she did not state that she is not going. Considering this case, Grice introduced the implicature, in which what the speaker said is actually distinct from what the speaker meant or implied. However, according to Searle in Mey (2009:375), implicature is named an indirect speech act, because leads the hearer from the ‘literal’ illocution to the intended illocution. Thus, B performed speech act (meaning that she is not going) by performing another (saying that she has to study) (Davis, 2014, http://plato.stanford.edu).

Often what we say is not literally what we mean, such as we say “It’s cold in here” to convey “Shut the window,” or “Turn up the heat,” or “Let’s leave,” or there are possible the other inference, well known as implicature, so that the utterances is depend on the real-world situation at the time of speaking. Because, in conversation we sometimes infer or conclude based not only on what was said, but also on assumptions about what the speaker is trying to achieve. As a result, different people will reach different conclusions about the same utterance.

The way of the speakers implied the implicature are sometimes directly or indirectly, in which both of them include in the concept of speech act. In very general terms, we can define a speech act as the action performed by a speaker with an utterance. If you say, “I’ll be there at six,” you are not just speaking, you seem to be performing the speech act of “promising.” By this way, we consider how the speaker intends us to “take” (or “interpret the function of”) what is said (Yule, 2010:133).

Most of the world’s languages have three basic sentence types: declarative, interrogative, and imperative (Mey, 2009:1004). The declarative is used for making announcements or declarations, stating conclusions, making claims, telling stories, and so on. The interrogative is used to gain information; it asks for a verbal response from the addressee. The imperative is used for making requests, giving orders or advice, making suggestions, and the like; its use is meant to influence the course of (future) events (Mey, 2009:1014).

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The three sentence types are typically associated with the three basic illocutionary forces or communicative function, namely, asserting/ stating, asking/questioning, and ordering/requesting. (Mey, 2009:1005).

1. a. She eats an apple. declarative/statement b. Does she eat an apple? interrogative/question c. Give me her apple! imperative/command

In the case of a direct match between a sentence type and an illocutionary force, we have a direct speech act. On the other hand, whenever the relationship between structure and its function is indirectly, we are dealing with an indirect speech act. Moreover, an interrogative used to ask a question is a direct speech act (as in 1b), but an interrogative used to inquire about a capability (could, can) or willingness (would) in order to elicit information (2a) or to make a request (2b, 2c) represents an indirect speech act (Mey, 2009:1014).

2. a. Could you tell me whether she’s eating an apple? b. Can you give me the salt, please?

c. Would you give me your suitcase, Madam?

According to Grice in Mey (2009:365) conversational implicatures come about by the exploitation (apparent flouting) or observation of the Conversational Principles (CP) and a set of maxims, because each speaker has different ways to convey their intended meaning in conversation, whether they observe or blatantly exploit the conversational cooperation or maxims. As recited in Barber and Robert (2010:421) that the conversational maxims may be either observed or breached and in both cases implicatures may arise. Thus, the generated of implicature is crucially connected to the workings of an overall CP and a set of conversational maxims (Mey, 2009:569). In other words, CP explains how utterances convey

indirect messages (implicature) (Sobhani and Saghebi, 2014:92) and clearly, they figure prominently in the derivation of an implicature. The basic idea of such a derivation is illustrated in the following example:

A: Is Hasan there?

B: There is a black limousine in front of play yard.

Literally, B is like break the maxim of relation. For what does a black limousine have to do with Hasan? However, A was remembering that Hasan drives a black limousine, A can figure out that Hasan in front of play yard, so that A has made use of the assumption that B’s answer has been relevant with A’s question. Thus, the implicature, derived from the assumption that speaker B is adhering to the CP, is that the black limousine is not only in front of play yard, but also someone who searched by A. Therefore, the implicature makes potentially good reply and it must be noted that, we have to remain that in order to arrive at implicature, we must understand certain fact about the world (Brown and Yule, 1988:32), that the black limousine is a car which driven by Hasan at that time. Thus, relate with what Yule said (1996:40) that speaker who communicate meaning via implicature, then listener will recognize the communicated meaning via inference, which it will keep the assumption of being cooperative. Implicatures are inferences, which derive both from what has been said and from the existence of these underlying co-operative principles. This certainly concern with meaning and issues of function: what are people actually trying to do with language when they communicate (Forrester, 1996:52).

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Maxim of Quantity

1. Make your contribution as informative as is required (for the current purposes of exchange).

2. Do not make your contribution more informative than is required. Maxim of Quality

Try to make your contribution one that is true. 1. Do not say what you believe to be false.

2. Do not say that for which you lack adequate evidence. Maxim of Relevance

Be relevant. Maxim of Manner

Be perspicuous.

1. Avoid obscurity of expression 2. Avoid ambiguity

3. Be brief (avoid unnecessary prolixity) 4. Be orderly.

All of the participants of conversation must follow the four conversational maxims in order to get successfully in conversation or the communication will be efficient and cooperative. Furthermore, if all of the maxims are being observed, there will be no additional meaning added to the conversation. These maxims may be demonstrated in the following exchange:

A: Do you know where I can get water mineral? Because the sun light makes me so thirsty

B: You can get water mineral at the cafe right on behind this building Let us assume that B is sincere and knowledgeable, and A finds the cafe right away based upon B’s advice. It is the case then that B’s response to A’s question follows the maxims completely, giving exactly the right amount of information (quantity), information for which B has the required evidence (quality), information that is directly connected to A’s question (relevance), and information given in a fashion effectively and efficiently understood (manner).

Furthermore, implicature itself serves a variety of goals beyond communication, such as maintaining good social relations, misleading without

lying, speaking style, and making verbal efficiency. In other situation, if one utterence, which contain of implicature, probably appears more maxims whether it must be observe or non observe maxim, as the example follows:

Fahmi : How is the taste of sausage roll? Itsna : Sausage roll is sausage roll (laughter)

Quite naturally, Fahmi asked the taste of sausage roll, but Itsna reply appears to have no communicative since she states something obvious and doesn’t seem “as informative as is required.” However, actually she has essentially communicated that she had implied meaning that sausage roll is not worth talking about. Whilst, the laughter following her statement clearly indicates that she had recognized her violation of the Quantity Maxim and understood the meaning of what she was saying. Because her answer was incomplete, she violated the maxim of quantity, but by violating this maxim, she absolutely made her contribution unclear as well. It mean that she also violated both the maxims of quantity and manner simultaneously.

Those Maxims are a set of guidelines that speakers normally adhere, but sometimes ignore. However, when speakers ignore one of the Grice’s Maxims, there is usually a reason why they do so (Traxler, 2012:307). They are might be blatantly broken, because according to Grice people do not always follow maxims as they communicate, if it was happen, the floating bears more information than if people were obeyed (Darighgoftar and Ghaffari, 2012:271). In other words, Grice never intended his use of the word ‘cooperation’ to indicate an ideal view of communication (Barber and Robert, 2010:100). Thus, there is possibility for the

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(implicature), consequently apparent uncooperative response, such as the following example:

A: Wow. . The sun light makes me so thirsty B: There is a cafe right on behind this building

At first we may claim that B appears to break the maxim of relation, because for what cafe have to do with thirsty. Since people are aware that cafe sells water, it is not long before A realizes that B has not broken the maxim of relation at all. B’s point is directly relevant. B is being cooperative and A assumes B is following the maxims and would thus not mention the cafe unless it had water.

CHAPTER III RESEARCH METHOD

This chapter presents the research design, research instrument, data, data sources, data collection, and data analysis.

3.1 Research Design

Related to this research, the writer uses descriptive qualitative method to analyze the data, in which related to the implied meaning of Surah Al A’raaf’s translation. Qualitative research tends to emphasize on the human, interpretative aspects of the social world and the significance of the investigator’s own interpretations and understanding of the phenomenon being studied (Ritchie and Lewis, 2003:7). Further, qualitative research is a type of scientific research, which the purpose is to seek answers to a question in a set of systematic procedure, collects evidences and discuss in detail (Mack, et.al., 2005:1 and Berg, 2001:6). Moreover, the method that is used by the writer is theoretical, logical and library research method to collect and analyze the data to answer the research problems, because this research is based on the original resources and scholarly references.

However, descriptive analysis refers to breaking off the content, which the data displayed structured and since the aim is to obtain complete and accurate information of studies, the procedure to be used must be carefully planned, because to minimize of bias and maximize of reliability of the evidence collected (Kothari, 2004:37). As in Creswell (2003:232) said that during data analysis, the

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qualitative research is fundamentally interpretive; the writer makes an interpretation of the data, which includes developing a description, analyzing data for themes or categories, and finally drawing conclusions (Wolcott in Creswell, 2003:208). Thus, the writer uses descriptive method to analyze the data and to obtain a more holistic picture what goes in a particular situation, and then describes the finding to answer the research questions.

In conclusion, the present study, the writer uses descriptive qualitative method to collect and analyze the data. To analyze the data displayed structured, the writer refers to the theory from Wolcott, which includes making interpretation, analyzing data for categories, and finally drawing conclusions.

3.2 Instruments

Because this research is descriptive qualitative, the writer is as the primary instrument for data collecting and data analyzing. As Miles and Huberman in Dornyei (2011:38) stated that “The researcher is essentially the main ‘measurement device’ in the study of qualitative,” and they pointed out that “The strengths of qualitative data rest very centrally on the competence with which their analysis is carried out” (Dornyei, 2011:41). Furthermore, certainly, the researcher uses her brain or her mind to collect and interpreting the data. Thus, the writer collects sufficient data, through detecting all of the utterances that contain implicatures, and then analyzes them by interpreting and describing it.

3.3 Data

This research is text analysis. Therefore, the present research, the data is all of the utterances (words, sentences, or expression) which contain of implicature. It is taken from primary data source.

3.4 Data Sources

The data source divided into two categories: primary data and secondary data. 3.4.1 Primary Source of Data

The primary data is all conversational verses (whether the direct and indirect) of Surah Al A’raaf, which taken from Quran’s English translation of Surah Al A’raaf by Abdullah Yusuf Ali, which is taken from Altafsir.com’s website. The amount of conversational verses on Surah Al A’raaf is 114 verses.

3.4.2 Secondary Source of Data

First, the secondary data is the Holy Quran itself to help the writer found the conversational verses. Second, the secondary data is the Quranic interpretation, which helps the writer detect and interprete the data, whether from Tafseer al-Jalalayn and Tafseer Quranul ‘Adhim or Tafseer

Ibn Katsir. The writer takes Tafseer al-Jalalayn in English translation

version by Dr. Feraz Hamza D.Phil. from Altafsir.com (the online website)

and Tafseer Ibn Katsir juz 8 and 9 from Al-Imam Abul Fida Ismail Ibnu

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Abu Bakar, L.C. et.al., which is published by Sinar Baru Algensindo Offset Bandung on 2000.

In addition, the writer uses these sources to make clear understanding and easily interpreting. Those are a compilation of the Abridged Tafsir Ibn Katsir, Tanwir al-Migbas min Tafsir Ibn ‘Abbas, and Tafsir Jalalain in Indonesian language.

3.5 Data Collection

In collecting the data, the writer uses several steps, as follows:

3.5.1 The writer reads Surah Al A’raaf in Holy Quran and its Quran’s translation by Abdullah Yusuf Ali.

3.5.2 The writer detects the conversation verses of Surah Al A’raaf in Quran’s translation by Abdullah Yusuf Ali, whether direct or indirect, by using different colored highlighter pen to label part of data. She is helped by the Holy Quran of Surah Al A’raaf itself to ascertain deciding verses, which is containing the conversation, or not. It can be detected through knowing certain words that have the meaning ‘to state’ or ‘to say’ such as the word ‘Qaala’. Simultaneously, the writer finds out who the speakers and to whom.

3.5.3 The writer redetects all conversation verses, through using highlighter pen, to find and collect all of the utterances (words, sentences or expression) which is consist of implicatures, by reading the Tafseers. They help the writer to determine whether the conversation contains the implicatures or

not. Indeed, it is necessary to read the interpretation first before interpreting utterances in the conversation, because interpreting must depend very much on its context.

3.6 Data Analysis

After collecting the data, the writer makes some procedures to analyze the data in order to organize well. According to Wolcott, as the writer said aforementioned, it includes interpreting, categorizing, and finally drawing conclusions.

3.6.1 To answer the first question about the implicature of conversational verses on Surah Al A’raaf, the writer develops a description through interpreting all of the utterances (words, sentences or expression), which is consist of implicatures after reading its interpretation from two Tafseers (Tafseer Ibn Katsir or Tafseer al-Jalalayn). The writer writes the conversational verses in underlying words, and then if it contains implicature the writer typed in bold letter. As the example below is interpreting the implicature of the verse 5:64:

1. .. ء ش ي ف ي ك ق ف ي نا ت طو س م ا د ي لب او لا ق ا ب او ع ل و م ي د ي أ ت غ ََةَلوَلَغَمََََََدَيَ َ ََ َ َ َ َ َ َ َ َ ت لا ق و دو ي لا

“The Jews say: “Allah’s hand is tied up.” Be their hands tied up

and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His

bounty) as He pleaseth....”

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far holier than what they attribute to Him.” Allah said in another

Surah, Al-Isra: 29 ََةَلَ َ َوَلَغَمَ َ َ َ د ي ل ع ج ت ِ و (And let not your hand be tied

(like a miser) to your neck). Therefore, this is the meaning that the Jews meant. As Ibn Abbas said that the word Maghlulah refers to a

miser.” (548-549)

and cited in Tafseer Jalalain:

“The Jews said, when their circumstances became straitened, on account of their denial of the Prophet (s), after having been the wealthiest of people: ‘God’s hand is fettered’, withholding the sending forth of provision upon us-this was their metaphor for niggardliness-may God be exalted above this.”

The writer notes that through knowing the interpretation, a verse will be possible to contain more than one implicature, which will be implied out, for example: 4:171:

2. ... مكلاريخاو تنا ةثاثاولوقتِو ه سرو هاباو ماف...

“... so believe in Allah and His messengers. Say not “Trinity.”

Desist, it will be better for you...”

Its Tafseer is cited in Tafseer Ibn Katsir Juz 6:

“We must believe in one God. He is the One. He has not child and wife. Remember, Isa is His messenger and don’t make him and his mother (Maryam) as God.” (122)

and cited in Tafseer Jalalain:

“So believe in God and His messengers, and do not say, that the God is trinity or the God is ‘Three’ (God, Jesus and his mother ‘Maryam’).”

3.6.2 After all of the interpretations are written down, it is time to extract the implicature out of them by formulating it in the form of sentence, in order to make clearer what actually implicatures are implied.

For example, in the previous verses, the implicatures were extracted as the following:

1. (4:46) Implicature:

1 [Actually, Allah is a miser] 2. (4:171) Implicature:

1 [I said that God is God] [Jesus is God]

[Jesus’ mother ‘Maryam’ is God]

3.6.3 After all conversation implicatures are extracted, it continues to answer the second question of this research, which is to know how the speakers are implied the implicature in the dialogs. The writer categorizes them into directly or indirectly, then describes them simultaneously with the contribution Grice’s Maxims, which is included identifying and the kinds of observance and non-observance. For example, continuing the previous verses, the related maxims are going to be, as follows:

1. In this verse, the Jews described Allah as a miser, which completely niggardliness, or claim that Allah is poor, but in fact, God is the Greatest (Al Kabir) and the Richest (Al Ghaniy) one. Based on their utterances, they expressed their intention directly. Moreover, regarding the contribution of maxims, they lie and still require evidence, so that they break the maxims and violate the maxims of quality.

2. Based on their utterances, that they God is more than one, they expressed their intention directly. Moreover, regarding the contribution of maxims, disbelievers violate the maxims of Quantity to imply that they do not believe in One God.

3.6.4 Finally, the writer draws conclusions, through summarizing or extracting the data into the table. The aim of this task is to display the content of descriptive element, as written in the table 1 below. The way of implicature expressed and the involved of maxims is asterisked (*).

40

Table 1

N O

v e r s e

d i a l o g

Dialog contain Implicat

ure

Implicature are implied

out

Implicature

expressed Grice’s Maxims Dire

ctly

Indir

ectly Note

Quali ty

Quan tity

Mann er

Relev ance

total

3.7 Triangulation

Triangulation, as a measurement, is used to check reliability and validity in the qualitative research (Golafshani, 2003:603). Denzin (in Berg, 2001:5) distinguished four forms of triangulation: multiple data-collection technologies, multiple theories, multiple researchers, and multiple methodologies. In this study, the writer used data-gathering technique or multiple data sources of information and multiple researchers for validation purposes.

Data sources triangulation means that it is used dissimilar sources of data, which provide the Quran English translation by Abdullah Yusuf Ali. Those are

www.quranexplorer.com/quran/,

www.wright-house.com/religions/islam/Quran.html and the original book entitled the Holy Qur-an: Text, Translation and Commentary by Abdullah Yusuf Ali, which was published by Presidency of Islamic Courts and Affairs state of Qatar. The writer compared and checked off the data. The result was the writer found there were certain words are change, but they still have the similar meaning, such as Allah

and God, prostrate and bow down. Overall, the result is in a consistent data, so absolutely it is valid.

Meanwhile, researcher triangulation is done by involving another person in detecting the conversational verses of Surah Al A’raaf. The detection process is done by several phases. The first, the writer detected the conversational verses, the second was the validator, and finally, the writer rechecked the final result of the detection.

Overall, to support the present research is more valid and to eliminate bias and increase truthfulness of qualitative researcher, the writer used data sources triangulation and investigator triangulation. Thus, the writer used triangulation to assess the sufficiency of the data according to the convergence of multiple data sources or multiple data collection procedures.

42

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 CHAPTER IV

FINDING AND DISCUSSION

This chapter deals with the research finding and the discussion about the statement of problems formulated in chapter one.

1.1. Finding

The writer focused on analyzing the data, which has been collected, that is the conversational verses, which contained the implicature. Based on the research problem, two topics are presented in this part simultaneously. First, the writer analyzes the data by interpreting it based on two Quranic interpretations (Tafseers): Ibnu Katsir and Jalalain. The part of conversation, which implicature are implied, typed in bold letters. Second, the writer analyzes the ways of speakers implied the implicature, whether directly or indirectly. The writer also continues analyzing it through the contribution of Grice’s four Maxims: quantity, quality, manner, and relation, so that the relevant maxims are given in this part.

However, due to there are many speakers/hearers are included in the conversation on Surah Al A’raaf, in which they made different topic on thier conversation, the writer classified them into several part, based on what verses, who and to whom the conversation occurred. There are 26 part of conversation, in which the speaker and hearers construct the communication. The writer described them one by one so that the doers of conversation, the topic of conversation and the context of conversation states clearly and structurally. Thus, the writer can

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