الفهرس 
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Abstract
This study is an attempt, by a variety of linguistic means, to explore the socio-pragmatic inferences in the dialogistic discourse of Divine-creatures as well as human-human interlocutors. This is fulfilled by analysing some two-party and multi-party dialogues found in the Noble Qur’an in reference to Al-Hilali-Khan translation.
The study is basically based on Mick Short’s (2014) model of analysing dialogues within a socio-pragmatic frame. He assumes that dialogues are supposed to be construed on three levels: (1) turn-taking patterns; (2) speech act patterns; and (3) im/politeness level. The taking of turns level explains initiations and responses, i.e., ‘sequentiality’, ‘turn construction unit’ (TCU) of interlocutors in the ‘talk-in-interaction’.
Results presume the fact that interlocutors’ initiations and responses depend mostly on their social and cultural positions. Thus, ‘sequentiality’ is based on interlocutors’ ‘epistemic stances’ and status, too. That is, the more knowledge a speaker possesses, the more utterances (initiations, responses, as well as speech acts) are produced. In addition, interlocutors’ various use of directives – whether direct or indirect – depends mostly on their socio-cultural position and knowledge. Furthermore, im/politeness phenomena depend mostly on interlocutors’ positive knowledge. That is, interlocutors’ (K+) has been essential in determining their social relationship. Moreover, politeness phenomena are not reciprocal between interlocutors; it depends on their socio-religious positions, knowledge, and the ability of the ‘self’ to communicate with the ‘other’.