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
STATE ISLAMIC UNIVERSITY OF SUNAN AMPEL SURABAYA
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.
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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 TABLE OF CONTENTS
Inside Cover Page ... i
Acknowledgements ... vii
Table of Contents ... viii
CHAPTER II THEORETICAL BASES ... 24
2.1 Pragmatics ... 24
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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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 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
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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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 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
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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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 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
(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
8
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 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
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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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 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
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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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 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.
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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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 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:
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
16
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 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
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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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 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
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
20
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 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
22
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 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,
24
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 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
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
26
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 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
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
28
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 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
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).
The contributions of Grice’s principle are quantity maxim, relation maxim,
30
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 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
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
32
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 (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
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
34
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 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
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
36
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 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
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....”
Its Tafseer is cited in Tafseer Ibn Katsir Juz 6:
38
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 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
