An Analysis of Repetition Style in the Qur'an According to Al-Tabari's Commentary

: Repetition ( al-Tikrar ) is one of the language styles used in the Qur'an. Currently, many hufadz of the Qur'an start memorizing from surah 30. The problem is that as a Muslim, he must increase his interaction with the Qur'an from reading, memorizing, understanding and practicing it. The purpose of this research is to know and understand the meaning of repetition style in the Qur'an based on the theory of qawa'id at Tafsir by Uthman al Sabt, to identify and know the letters in chapter 30 which contains At Tikrar's rules, to understand the analysis of At Tikrar's rules. Researchers conducted this research through library research with a qualitative descriptive analysis research type. The researcher used the main source of the book Qawa'id at Tafsir, Jam'an wa Dirasatan by Khalid bin 'Utsman Al-Sabt. Secondary sources are the Al-Qur'an Juz 'Amma (juz 30) and the Book of Tafsir Jami' al Bayan 'an Ta'wil Ay al-Qur'an by Imam Al-Tabari. This study found that the language style of At Tikrar in Al Qur'an Juz 30 is found in 35 of the 37 surahs al mufashalat (short). In almost all surahs there are verses, sentences, or words that are repeated, either in pronunciation or editorial or repetition of meaning, except for two surahs that do not have repetition of meaning or lafazh, namely the 105th Surah Al-Fil and the 108th Surah Al-Kauthar.


Introduction
Divine Manhaj is made to work in every environment, every human development, and every state of the various forms of the human soul (Wibisono, 2020 ;Achmad, Layyinah, & Rahman, 2019).It is made for humans who live on this earth, who hold the human nature of their abilities and preparations, strengths and weaknesses, and circumstances with all the changes that always befall them (Rahman, 2021).Islam is in control of the Qur'an, with the new concepts brought by the Qur'an, and with the Shari'a developed from these concepts (Rahman, 2016).So, it gives birth to humans greater than their physical birth (Rosyad, 2021).Al-Qur'an has given birth to humans a new view of nature and life, about values and order, just as it has given birth to humanity a unique social reality, which became noble only in its conception before being grown as a new human by Al-Qur'an (Zulaiha et al., 2021).For Arabs and people with Arabic language skills, reading, studying, and understanding the Qur'an is relatively more straightforward.But for nations other than Arab and who do not speak Arabic, it may be difficult (Yunus, 2019).Let alone practice the Qur'an's contents daily, even if some people, especially Muslims, are still experiencing difficulties (Yunus & Zulaiha, 2020).Starting from the type and form of Arabic writing that differs from the Latin script humans generally use (Shihab, 2013).Similarly, in terms of the language used is different from the everyday language of some of them.
As concrete evidence of Allah's promise regarding the ease of the Qur'an as a guide to life, Allah has chosen the best of His servants (Setia, 2021).Allah has sent His Messenger, Muhammad PBUH, as a selected human being to be the best example in practicing the Qur'an.The existence of the Prophet became clear evidence that the Qur'an can be practiced in everyday life (Setia & Iqbal, 2021).Personal matters include family life, community, state, and even leading the world (Setia et al., 2021).Prophet is matsal al-a'la, the best prototype or exemplary.
To be able to realize the values of the Qur'an, we must learn all branches of knowledge about the Qur'an ('ulum al Qur'an) we are capable of one of the sciences that must be understood is the rules of interpretation as dhawabit or benchmarks in understanding the meaning of the Qur'an (Rahman & Setia, 2021;Harun, 2017).Understanding the meanings of the Qur'an is the gateway to practicing its contents (Atabik, 2014).And understanding the rules of interpretation is the key to understanding the meaning of the Qur'an.Therefore learning about the rules of interpretation is a necessity.By understanding the rules of interpretation, it will be able to distinguish and choose the most appropriate and rojih (strong) opinion among several different opinions.Also, it would be wise to respect and accept any differences of opinion, even the most contradictory or contradictory statements with ours.And we will make it a treasure, intellectual property, especially in the field of 'ulumul (science) of the Qur'an.

Method
In this study, the authors use descriptive-analytical research methods (Mustari & Rahman, 2012;Silverman, 2015), to explain and describe the meaning of at-tikrar (repetition), lafazh and verses that are repeated in the Qur'an juz 30.The use of descriptive-analytical methods in this study is based on the function of at-tikrar in the Qur'an.It uses the rules of attikar formulated by Khalid bin Usman ibn al-Sabt in the book Qawa'idu at Tafsir, Jam'an wa Dirasatan.Then, explain its meaning, explore its laws, and draw conclusions from these verses (Harun, 2017).

Results and Discussion
In his commentary, Al-Tabari discusses the use of repetition or repetition (at-tikrar) of words, sentences and verses in chapter 30 of chapters (A.J. M. bin J. Ath-Thabari, 2010b).Some verses or words are different but have the same meaning, and those are discussed in detail with several narrations and explanations from the commentators who agree with this opinion.Al-Tabari also includes some qira'ah and sha'ir in interpreting a lafazh or word.If there are several different opinions, he will take the opinion that he thinks is most appropriate (Ath-Thabari, 1988).
The following sub-chapters below explain the research results that the author did on the repetition (at-tikrar) in Chapter 30 in Tafsir Al-Tabari and its analysis (At-Thabari, 1997).The discussion is carried out per surah sequentially, starting from the 78th chapter of An-Naba' to the 114th chapter of An-Nas.Due to space limitations, the author does not present all of them, only some in each surah.

Surah 78 An-Naba'
Was revealed in Mecca, 40 verses.Repetition of the following verses: a. Verses 4 and 5: Never, they will find out.Then never; later, they will find out.
Allah categorically denies the supposition and belief of the disbelievers that they will not be brought back to life after death and will not be judged and punished for their bad deeds and disbelief towards Allah.And they, the disbelievers, will one day know what they denied when it is proven to have happened as Allah had promised.Then Allah confirmed the threat by repeating His verse that they would know Allah's promises and threats were valid against them (Shihab, 2017) Verily, the Day of Judgment is an appointed time.namely the day (at that time) the trumpet was blown and you came in groups.
Al-Tabari explained that the day the trumpet blew at that time was interpreted as, i.e., Decision Day.So it is as if Allah had said: "The Day of Judgment is the time that We promised the people, namely the day they will blow (the kakala)" (Qutb, 2012).
The repetition above is tikrar al-lafzhi and tikrar al-ma'nawi which explains the meaning of the previous verse and shows how great (ta'zhim) the matter is.c.Verses 21-24: The repetition lafazh in the following verses, this repetition functions as ta'zhim on the matter being discussed.d.Verse 28: The verb is repeated as mashdar in the above verse.In the rule, it is stated that changing the form of a word results in a change in meaning; repetition serves as an affirmation (ta'kid).

The 79th Surah An-Nazi'at
It was revealed in Mecca, 46 verses.Repetition of the following verses: a. Verse 2: And (angels) who take (the soul) gently.Some argue that the meaning is death, some think it is the stars, and some say the bridle.َ ‫أن‬ means‫ه‬ ‫َﺷﻄﺖَ‬ you have let go.The correct opinion is that Allah swears by the puller who pulls gently, namely pulling and moving from one place to another so that it moves.Allah does not specialize in something, so it includes all pluckers, it can be angels who pluck, death, or the stars and the noose (Al-Sabt, 1997).b.Verse 3 . Allah swears by as-saabihaati sabhaan of all His creatures without specifying some and ruling out others.c.Verse 4: . In paragraphs 2, 3, and 4 above, words are repeated with different word forms whose function is as an explanation, characterizing the previous word.

The 80th sura 'Abasa
It was revealed in Mecca, 42 verses.Repetition of the following verses: a. Verses 17-24: Man perish; what a great disbelief.What did God create him from?From a drop of semen, Allah created it and then determined it.Then He eased the way.Then He killed him and put him in the tomb.Then if He wills, He resurrects him.Man has not done what Allah has commanded him.
The meaning is cursed man who disbelieves, how disbeliever he is.From what did God create a man who disbelieves so that he is arrogant and reluctant to obey and acknowledge the oneness of his God?Allah created him from a drop of semen, then other conditions while he was still in his mother's womb.Then Allah made a way out of his mother's belly easy for him.The meaning follows the context of the verse because the news before and after it alludes to the nature of its creation, the formation of the body and changes in its condition.Then He took out his spirit, put him to death, and put him in the grave.And if Allah wills, resurrects him after death and brings him back to life.Never; he has not performed the obligations that his Lord commanded him.So, let the disbelievers and disbelievers pay attention to their food (Ath-Thabari, 2009).
The repetition of the letter at each end of the verse is a repetition of the word ُ ‫ﺎن‬ َ ‫ﻧﺴ‬ ِ ْ ‫.اﻹ‬This makes the sound of each end of the verse the same, rhymes and further beautifies the arrangement of the verses above.
b. Verses 25 -26: . In these verses there is repetition of words with different word forms whose function is as an explanation, characterizing the previous word.
c. Verses 33 -40: Al-Tabari interprets the word ُ ‫ة‬ ‫ﱠ‬ ‫ﱠﺎخ‬ ‫اﻟﺼ‬ as the Day of Judgment.In the following verses there is a repetition of the meaning of the lafazh with ٍ ‫ِﺬ‬ ‫ﺌ‬ َ ‫ﻣ‬ ْ ‫ﻮ‬ َ ‫ﯾ‬ .

The 81st Surah At-Takwir
Was revealed in Mecca, 29 verses.Repetition of the following verses: a. Verses 22-24:

And your friend (Muhammad) is never a crazy person. And indeed he (Mahammad) saw Gabriel on the bright horizon. And he (Muhammad) was not a miser to explain the unseen.
What this means is your friend Muhammad is not a madman who speaks to you out of his madness and talks like a madman.Indeed, the truth has come to Muhammad and confirmed the previous apostles.Verily Muhammad had seen Jibril (as).In its original form at the place where the sun rises in the East.And Muhammad is not a miser with the revelations that Allah has sent down by hiding them, in fact he is very enthusiastic and hopes that you will believe and learn about them (Ath-Thabari, 2009).Lafazh means Prophet; in the next verse, it is repeated in the form of its pronounce.The repetition is for confirmation that he, Muhammad is an apostle (Ath-Thabari, 2010a).b.Verses 25-29: The repetition of the verses above is a statement from Allah regarding the Qur'an, and everything will happen according to Allah's will.

what has deceived you (disobeyed) against your Most Gracious Lord. Who created you and then perfected your events and made your (body composition) balanced.
Allah asks the disbelievers what has deceived them against the Most Glorious Rabb (God)?God created them and perfected their occurrence and then made them (the composition of the body) balanced.A rhetorical question and a warning for humans not to act as asked (Ath-Thabari, 2010a).b.Verses 14 -19: Al-Tabari explains that the repetition of these verses as ta'zhim of the matters being discussed demands more attention from readers and listeners, both among the unbelievers and believers.

Surah 83 Al-Muthaffifin
Was revealed in Mecca, 36 verses.Repetition of the following verses: a. Verses 1 -3: Great Who to those who cheat.(That is) people who when they receive a dose from someone else they ask to be fulfilled.And when they measure or weigh for others, they reduce.
The word ash-syai' ath-thafiffsomething little.Ath-muthaffif means that which reduces (reduces) the rights of others.The meaning is people who, if they receive a measure or scale from others, ask for their effort to be perfected.And vice versa, if they measure or weigh for others, then they reduce the dose (Ath-Thabari, 2010a).The repetition above shows that fraudulent behavior should not occur because it is not a light matter and will be held accountable.b.Verses 4-6: The repetition of the verse indicates a matter that is truly great (ta'zhim).c.Verse 7-9 َ ‫و‬ The perpetrators of lies (liar) are repeated in the form of a verb and an explanation of what they are denying and in return.Repetition shows how big and important the thing being said is (Ath-Thabari, 2010a).e. Verses 18-22: the same as in the previous verses.f.Verses 25-26: the same as in the previous verses.

Surah 84 Al-Insyiqaq
It was sent down in Mecca, 25 verses.Repetition of the following verses: a. Verses 2 & 5: And obey their Lord, and the heavens / earth should obey.
The second verse means "And the heavens heard the command of their Lord to be divided and obey Him to carry out His commands.The Arabs say adzina laka fi hadza al-amr -adhanan, meaning istama'a laka, meaning he obeys you for this commandment: to listen to you.It says sami'tu laka, which means sami'tu qaulaka wa 'atha'tufiimaa qulta wa amarta, meaning I hear your words and I obey your words and orders.Allah ordered the heavens of obedience to split open, and the sky truly followed Him.And the meaning of the 5th verse is that the earth is obedient to throw the dead (corpses) in its stomach to the surface.His Lord commanded him so, and he obeyed.God ordained it to obey His commandments, and the earth did follow Him.And such an event is massive and to the attention of all humankind (Ath-Thabari, 2010a).b.Verse 6: ‫ِح‬ ‫َﺎد‬ ‫ﻛ‬ and ‫ًﺎ‬ ‫ْﺣ‬ ‫َﺪ‬ ‫ﻛ‬ c.Verses 7-9: As for the person who is given his book from his right hand, then he will be examined with an easy examination.and he will return to his people (who both believe) happy.Pages 236 -239: Meaning those who are given a record of their deeds from the right, Allah will see and examine their deeds, then forgive all their bad deeds and reward all their good deeds.
And those who witnessed and those who were witnessed.
The commentators differ on the meaning of the above verse.Allah swears by "the witness and the witness."In the sentence of the oath above, Allah does not tell which one is meant by shaheed, who witnessed or masyhud, who was witnessed.The repetition above lafazh or words in different forms, the first is ‫ِﻞ‬ ‫َﺎﻋ‬ ‫ﻓ‬ (fa'il) and the second ‫ل‬ ُ ‫ﻌﻮ‬ ْ ‫ﻔ‬ َ ‫ﻣ‬ (maf'ul), so the meaning is different (Ath-Thabari, 2010a).b.Verses 10-12: Very different from the retribution for their tormentors and burners.This is a warning from Allah to the Ummah of Rasulullah Muhammad SAW.so that they will not be afflicted with His torment and wrath like that of the ditch builders because of their disbelief and their torment of the believers.c.Verses 13-16:

The 86th Surah At-Tariq
It was revealed in Mecca, 17 verses.Repetition of the following verses: a. Verses 1 -3:

By the sky and who comes by night. Do you know what came that night? (That is) a star whose light penetrates.
In the verse above Allah SWT swear by the heavens and those who come at night, namely the stars that shine and do not appear at night.Taraqa means anyone who comes at night.Allah asked the Prophet with the editor of shows that what comes at night is a big thing and should be a concern for anyone who reads or hears it.By which Allah has sworn.It is a star that shines very brightly with its light shining very strongly through the horizon of space (Ath-Thabari, 2010a).b.Verses 5 -8: Lafazh ‫ِﻖَ‬ ‫ُﻠ‬ ‫ﺧ‬ , he was created repeated to emphasize and to be noticed, as a material for study and research on the origin and process of human creation.Because in the next verse Allah explains what man was created from.c.Repetition: 17 -15 to Verse.
confirmation from Allah regarding the recompense for the disbelievers who make deceit.The disbelievers plotted a trick, so Allah devised it for them.

The 87th Surah Al-A'la
Was revealed in Mecca, 19 verses.Repetition of the following verses: a. Verses 1-5: Purify the name of your Lord, Most High, Who created and perfected (His creation), and Who determines (each) and gives guidance, and Who grows grass, then He makes the grass dry black.
It means purifying the name of your Rabb (God) so that you do not call on other gods and idols with Him.Lord who created all things and then perfected its form and made its appearance good.Attaswiyah means at-ta'dil, which means perfecting.Lord Who determines the levels of His creatures and then gives guidance and directions.The meaning of, gives general instructions, does not specialize in certain meanings.Lord brings forth from the earth livestock pastures with various kinds of plants and grass.Then He made it dry and blackened, and the wind blew away.The repetition of lafazh ‫ِي‬ ‫ﺬ‬ ‫ﱠ‬ ‫اﻟ‬ is an explanation and repetition of the meaning of ‫كَ‬ ِّ ‫ب‬ َ ‫ر‬ lafazh.And the repetition of letters at the end of the verse makes the arrangement of the verses rhyme and adds to the beauty of the Qur'an (Ath-Thabari, 2010a).b.Verse 8: In this verse there is a repetition of words with in the repeated form ‫ِﺮُ‬ ّ ‫ﺴ‬ َ ‫ُﯿ‬ ‫ﻧ‬ lafazh, different from the form ‫ى‬ َ ‫ْﺮ‬ ‫ُﺴ‬ ‫ﯿ‬ ْ ‫اﻟ‬ , Al-yusra is the al-fu'la of al-yusr, which means easy.c.Verses 9 -12: There is a repetition of the command verb in the form of the word, benda (isim), ‫ى‬ َ ‫ﺮ‬ ْ ‫ِﻛ‬ ّ ‫اﻟﺬ‬ warning.The next verse is repeated in a different form, meaning to be a lesson.In verse 12 there is repetition of the meaning of the previous verse.d.Verses 18 -19: The repetition word Suhuf intends to establish and confirm the previous statement.

Surah 88 Al-Ghasyiyah
It was sent down in Mecca, 26 verses.Repetition of the verses: a. Verses 10 -13 In in high heaven.You don't hear useless words in it.In it are springs of flowing water.In it are exalted thrones.
In high heaven, it means garden or garden.ٍ ‫ﱠﺔ‬ ‫ﻨ‬ َ ‫ﺟ‬ ِ ‫ﻓﻲ‬ repeated in the next verse with the editorial ‫ﺎ‬ َ ‫ﮭ‬ ِ ‫.ﻓﯿ‬the letter ‫َﺎ‬ ‫ھ‬ is the pronoun ‫ﱠﺔ‬ ‫ﻨ‬ َ ‫.ﺟ‬ They, the inhabitants of heaven do not, in vain.‫ﺔ‬ َ ‫ﯿ‬ ِ ‫َﻏ‬ ‫ﻻ‬ meaning vain words.In heaven the high I have a spring that flows incessantly.A throne is raised to show the believers all the pleasures Allah has bestowed on them when they sit on it.As-surur is the plural form of sariir.And the glasses that were placed nearby.Kawaakib is the plural of kuub, meaning cup without ears.Maudlu'ah means that the cups are placed on the banks of flowing water.They found it was filled with drink whenever they wanted a drink.The repetition above shows that the pleasures in heaven are a very big thing and that people are interested and eager to get them (Ath-Thabari, 2009).b.Verses 17 -20: The repetition . is so that humans pay attention and take lessons about creating the heavens and the earth and what is between them.That all that Allah has created is not in vain as the word of Allah in the Qur'an sura 2 Ali 'Imran verse 191.c.Verse 21: This verse emphasizes the duties and obligations of the Prophet only as a warner.

The 89th Surah Al-Fajr
It was revealed in Mecca, 30 verses.Repetition of the following verses: a. Verses 15-16 In high heaven.You don't hear in it useless words.Inside is a flowing spring.In it are exalted thrones.
The letters lafazh are pronouns he ُ ‫ه‬ is a repetition of ( َ ‫ُﻮ‬ ‫.)ھ‬As for man, if his Lord tested him with glory, wealth and pleasures that were expanded and many, he would say, "My Lord has glorified me."But if his Lord tests him with poverty, his sustenance is limited then he will say, "My Lord has insulted . is a provision from Allah that every human being will be tested, either with the pleasure of abundant wealth or the difficulty of lack of wealth.b.Verse 21: . The repetition of lafazh ّ ‫ا‬ ‫دكَ‬ means shock after shock in succession, continuously describing a terrible event so that it becomes the attention and raises awareness of intelligent people.c. Verse 22 verses above is a provision.It confirms that peaceful souls will be ordered to enter the congregation or group of righteous servants.All in this congregation will certainly be ordered to enter God's heaven (Ath-Thabari, 2009).

The 90th Surah Al-Balad
Was revealed in Mecca, 20 verses.Repetition of the following verses: a. Verses 1 -2: I swear by this city (Mecca), and you (Muhammad) By the sun and its light in the morning.and the moon when it accompanies it.and the day when it reveals it, and the night when it covers it.
Allah swears by the sun and the time of day, because the visible light of the sun is the time of day.And by the moon accompanying it, after sunset followed by the moon's appearance.And the day when the sun appears.And the night when it covers the sun so that it sinks and the firmament darkens.The repetition of the letter ‫َﺎ‬ ‫ھ‬ at the end of each verse above is a repetition of lafazh ‫ْﺲُ‬ ‫ﱠﻤ‬ ‫اﻟﺸ‬ in the form of pronouns َ ‫ِﻲ‬ ‫,ھ‬ dia.This repetition illustrates that the sun is essential for the life of all creatures and so that it becomes a lesson and research for intelligent people.At the same time beautify the series of verses that have the same sound and become rhyming.When Allah swears by mentioning something, what is mentioned is very important and must be considered and studied for the benefit of mankind (Ath-Thabari, 2009).b.Verses 7 -10: The repetition of the letter ‫َﺎ‬ ‫ھ‬ at lafazh ‫ﺲ‬ ْ ‫َﻔ‬ ‫ﻧ‬ repetition of in the form of pronouns َ ‫ِﻲ‬ ‫,ھ‬ she and beautifies the series of verses.

The 92nd Surah Al-Lail
Was revealed in Mecca, 21 verses.Repetition of the following verses: a. Verses 5-7 As for the one who gives (his wealth in the way of Allah) and is pious, and confirms the existence of the best reward (heaven), then We will later prepare for him an easy way.
Allah mentions those who spend their wealth hoping for compensation and the best reward (heaven) from what he paid.The most appropriate meaning for the news afterward regarding the justification of what Allah has promised is a substitute if what he spends is distributed in a way that pleases Him.Lafadzh ‫ى‬ َ ‫ْﺮ‬ ‫ُﺴ‬ ‫ﯿ‬ ْ ‫ِﻠ‬ ‫ﻟ‬ of is a repetition the meaning of the previously mentioned goodness.People who consistently do good will always be given the convenience to do the next good deeds, namely deeds that are pleasing to Allah in the world, making it easier for them to go to heaven (Ath-Thabari, 2009).b.Verses 8-10: The repetition of this verse is also a warning that humans, especially believers, do not love wealth excessively and fall into disobedience caused by wealth and all the facilities they have.‫,و‬ Allah found the Prophet Muhammad in a situation, then Allah changed it to a much better condition than before.This confirms the great pleasure that Allah has given to the Prophet Muhammad, as well as a motivation for the Muslims of his followers who are determined to preach and make changes to a better condition

The 94th Surah Ash-Syarh
Was sent down in Mecca, 8 verses.Repetition of the verses: Verses 5 -6: the evil (whispers) of the devil who used to hide, who whispered (evil) into the chests of men, from (the group of) jinn and humans.
Pages 753 -756: Allah commanded the Prophet to seek refuge in the Rabb and Ruler of humankind.Take refuge in the King of humanity and all beings including the race of jin (Munirah, 2017).If there is a glorified king, then He is the King of a very great king, and all things are in His Kingdom and Power.To Him apply all his ordinances, and He is more worthy of praise and obedience than all that is glorified.Taking refuge in his God man, He has the right to be worshiped and adored without the accompaniment of an ally other than Him.Take refuge in Him from all the evils that whisper temptation and sometimes hide.That is, the whispering devil who always whispers evil into the human chest and in the path of the evil mind, the devil from among the jinn and the devil from the human type.Lafazh ِ ‫ﱠﺎس‬ ‫اﻟﻨ‬ is repeated 5 times in almost all verses.This shows that everything related to human beings really must be considered, not only physically but also concerning the nature, habits and, character and behavior of human beings.Even we must have the nature and attitude of being alert to the evils and deceptions of men.And for that, we are commanded always to seek protection from Allah 'Azza wa Jalla.

Conclusion
The style of repetitive language (al-tikrar) in the Qur'an as the Word of God has a specific purpose and function as desired by the Owner of the Word, God Almighty.Repetition (al-tikrar) has a function as a determination (taqrir) that applies, such as the story of the prophets, promises and threats as well as favors and punishments (punishment).Next serves as an affirmation or emphasis (ta'kid) and demands more attention from the readers and listeners to the discussed matter.Then the tikrar as an update to the previous statement (tajdid), describes how big or sublime (ta'zhim) a matter is being talked about as well as beautifying the word order, sentences in a verse and a series of several verses in a surah.In addition to explaining repetition in redaksi (tikrar al-lafzhi), Al-Tabari also explains a lot of repetition in meaning (tikrar al-ma'nawi) in interpreting a verse or sentence.This is to strengthen the understanding of the meaning, purpose, and purpose of a verse or series of verses in a chapter in the Qur'an.Juz 30 consists of 37 short surahs, almost in all the surahs there are verses, sentences or words that have repetition, either repetition in words redaction or repetition in meaning.Except for two surahs with no repetition in meaning or wording, namely the 105th surah.Al-Fil and the 108th surah Alkautsar.
Ibn Jarir Al-Tabari is a scholar and commentator who has comprehensive knowledge.This can be seen in the book of tafsir Jami 'Al Bayan ' An Ta'wil Ay Al Qur'an or Tafsir Al-Tabari.In explaining the meaning of a verse, sentence or even a word, he discusses and reviews it from various aspects and explains the pattern of interpretation.He began by interpreting the language, using other verses and surahs that have similar meanings, always putting forward the narrations and opinions of the companions, tabi'in and the commentators , using qira'ah and comparing several qira'ah and quoting Arabic poems when interpreting the meaning of a word.And suppose there is a difference of opinion between the companions, tabi'in and previous mufasirin in interpreting something.In that case, athThabari will use his opinion (ra'yu) which he thinks is more robust and correct (rajih) by not differing or contradicting the companions' opinion.
d. Verses 10-12: In these verses there is repetition of lafazh ِ ‫ِﯾﻦ‬ ّ ‫اﻟﺪ‬ ِ ‫م‬ ْ ‫ﻮ‬ َ ‫ﯾ‬ and repetition of meaning and ٍ ‫ِﺬ‬ ‫ﺌ‬ َ ‫ﻣ‬ ْ ‫ﻮ‬ َ ‫.ﯾ‬ ‫ﻣ‬ Whoever is judged on the Day of Judgment, he will be punished.I asked, Did not Allah say: ‫ا‬ ‫ِﯿﺮً‬ ‫ﺴ‬ َ ‫ﯾ‬ ‫ًﺎ‬ ‫ﺎﺑ‬ َ ‫ﺴ‬ ‫ﺣِ‬ ‫َﺐُ‬ ‫ﺎﺳ‬ َIt is not a reckoning, but an examination.So whoever is judged on the Day of Resurrection, he will be punished.(Narrated by Al Bukhari and An-Nasa'i).Those who are given the book of charity records from the right will return to their families in Paradise in a happy state after passing this easy examination.Hisab in the hereafter is a big and heavy matter, even the Messenger of Allah prayed to be lightened in reckoning.From Aisha, I heard the Messenger of Allah say: From Aisha, I heard the Messenger of Allah say:‫ِبﱠ‬ ‫ُﺬ‬ ‫ﻋ‬ ِ ‫ﺔ‬ َ ‫ﺎﻣ‬ َ ‫ِﯿ‬ ‫اﻟﻘ‬ َ ‫م‬ َ ‫ﯾﻮ‬ َ ‫ِﺐ‬ ‫ُﻮﺳ‬ ‫ﺣ‬ ‫ﻦ‬ َ The repetition means ‫ﺎ‬ � ‫ﻔ‬ َ ‫ﺻ‬ shows the number of rows is huge with an infinite number, only Allah knows how many.d.Verse 23: The repetition that shows of lafazh ‫ِﺬ‬ ‫ﺌ‬ َ ‫ﻣ‬ ْ ‫ﻮ‬ َ ‫ﯾ‬ the events on that day, the Day of Judgment are genuinely terrible and to be a concern and vigilance for believers so as not to experience regret.‫و‬ that what Allah does to unbelievers who are always against, hostile to Allah, His Messenger and other people Faith is tough, very painful.f.Verses 28 -30: ً ‫ﺔ‬ َ ‫ﯿ‬ ِ ‫ﺿ‬ ‫ﺮْ‬ َ ‫ﻣ‬ ً ‫ﺔ‬ َ ‫ﯿ‬ ِ ‫اﺿ‬ َ ‫ر‬ the verb reciprocal or reciprocal, he is pleased, feels very satisfied with the gift that Allah has given, and he is pleased with him.And the repetition of lafazh ‫ِﻲ‬ ‫ُﻠ‬ ‫ْﺧ‬ ‫اد‬ َ ‫و‬ in the e. Verses 25 -26: The repetition of verbs in the form of nouns ‫ﮫ‬ َ ‫اﺑ‬ َ ‫ﺬ‬ َ ‫ﻋ‬ ‫ِبُ‬ ّ ‫ﺬ‬ َ ‫ُﻌ‬ ‫َﯾ‬ ‫ﻻ‬ and ُ ‫َﮫ‬ ‫ﺎﻗ‬ َ ‫ﺛ‬ َ ‫و‬ ُ ‫ِﻖ‬ ‫ُﻮﺛ‬ ‫َﯾ‬ ‫ﻻ‬ َ reside in this city of Mecca.Allah swears by the city of Mecca.Prophet. it is lawful or permissible to carry out attacks, fight, capture, and kill unbelievers who are hostile to and fight against Islam and other crimes.The repetition of the lafazh ِ ‫ﺪ‬ َ ‫ﻠ‬ َ ‫ﺒ‬ ْ ‫اﻟ‬ ‫ا‬ َ ‫ﺬ‬ َ ‫ﮭ‬ ِ ‫ﺑ‬ shows that the city of Mecca has a significant position and a decree from Allah that the Prophet Muhammad was allowed to take whatever action was necessary.
This verse answers al-qasm (oath) in the previous verses.The meaning is that God (Allah) did not abandon the Prophet Muhammad.nor did he hate him when the Prophet did not receive revelation for a long time.It is also said that the editor of ‫كَ‬ َ ا‬ (because the meaning of the verse above can already be understood by those who read and hear it, because previously there was a statement that preceded it, namely the editor of ‫ﱡﻚَ‬ ‫ﺑ‬ َ