A Great Benefit Regarding Repetition of Truth

بسم الله الرحمن الرحيم

Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “There is no unmitigated repetition in the Qur’an. Rather, there is definitely benefit in every discourse.” [1]

He, may Allah have mercy upon him, also said:

Indeed, Allah has mentioned this story [i.e. the story of Prophet Musa – peace be upon him] in a number of places in the Qur’an, explaining in each place a different type of lesson and proof from it. Also, Allah, His Messenger, peace and blessings of Allah be upon him, and His Book are referred to by several names – each demonstrating a meaning that is not conveyed by the other name. There is no unmitigated repetition in this; rather, there is variation in the verses.

Similarly, the names of the Prophet, peace and blessings of Allah be upon him, when it is said: Muhammad, Ahmad, al-Hashir, al-Aqib, al-Muqaffi, Nabi ar-Rahmah, Nabi at-Tawbah, Nabi al-Malhamah: each name demonstrates a meaning that is not found in the other name, even though the person himself is one and the same, but the qualities are diverse.

Similarly, when it is said about the Qur’an: Furqan, Bayan, Huda, Basa’ir, Shifaa, Nur, Rahmah and Ruh, then each name demonstrates a meaning that is not the same as the meaning of the other name.

Similarly, the Names of the Lord, Exalted is He: al-Malik, al-Quddus, as-Salam, al-Mu’min, al-Muhaymin, al-‘Aziz, al-Jabbar, al-Mutakabbir, al-Khaliq, al-Bari’ and al-Musawwir; each name demonstrates a meaning that is not the meaning of the other name. The Essence is one, while the attributes are different. This applies to individual names.

Similarly, in complete sentences, a story may be expressed through sentences conveying certain meanings within it, and then expressed through other sentences conveying other meanings. Although the story itself is one and the same, its attributes are diverse. Thus, every sentence contains a meaning that is not found in the other sentences. [2]

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, stated:

The repetition of stories in the Qur’an is not done without some benefit; rather, there is benefit in it. Some stories, such as the story of Luqman and the Companions of the Cave, have not been repeated, and some are repeated based on the need for it.

Those that are repeated are not presented in a single context in all places (instances); rather, they must vary. For instance, in Surah Al-A’raf (Ayah 109), Allah said:

[قَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ – The chiefs of Pharaoh’s people said],

and in Surah Ash-Shu’ara (Ayah 34), Allah said:

[قَالَ لِلْمَلَا حَوْلَهُ – He (Pharaoh) said to the chiefs around him].

In the first story, the statement of Pharaoh’s companions is highlighted, while in the second, Pharaoh’s own statement is mentioned. This is because Pharaoh spoke and those people affirmed his speech, echoing his sentiments, thus making Pharaoh the initial speaker, and then followed by his rank and file.

You observe that these recurring stories vary according to the needs they address. This is particularly evident in the frequent repetition of the story of Musa, peace be upon him, due to the circumstances that necessitated it.

This is because the Jews used to be present in Madinah, in proximity to the Quraysh, as well as the Christians in Najran and other regions. Due to this, the stories of Musa and Isa, peace be upon them, are reiterated more than others, reflecting the demands of the situation and the benefits at hand.

Despite this, the repetition is not based on one angle; rather, they vary in length, mellowness and intensity, with certain aspects of the story appearing in one context rather than another.

It is exceedingly rare for a verse to be identical to another verse that came before; thus, this occurs very little. For instance, we find among the shortest and most impactful stories in Surah Al-Qamar. The stories (in this Surah) are very brief, yet they contain profound warnings, each concluding with the statement:

[فَهَلْ مِن مُّدَّكِرٍ Is there anyone to take heed?]

The one who reads this Surah with reflection is bound to be affected by (its significance) because it is tremendous.

What is the wisdom behind this repetition (of the stories)?

It highlights the importance of the story, as its repetition demonstrates that close attention is to be given to it. It reinforces the story, ensuring it is firmly established in the hearts of the people.

It takes into account the time and the condition of the audience; thus, one often finds brevity and intensity in the stories conveyed in the Makkan Surahs, in contrast to those in the Madinan Surahs.

A clarification of the eloquence of the Qur’an, as these stories appear in various forms, tailored to the circumstances.

It demonstrates the truthfulness of the Qur’an, affirming that it is from Allah, as these stories are presented in diverse ways without any contradiction.

If someone were to say: “You have stated that the various stories do not contradict one another; however, we observe that some appear to conflict, such as the story of Musa and Pharaoh. In certain verses, Pharaoh declared [إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ – Indeed, this is a well versed sorcerer], while in another verse it is stated:

[قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ – The chiefs of the people of Fir’aun (Pharaoh) said: “This is indeed a well-versed sorcerer]. [Al-A’raf 109]

So, how can these be reconciled?

We say, reconciling this is very easy. The attribution of this statement to his people and to him does not present any contradiction. He expressed it first, and then people followed. This is not unusual (or strange).

Similarly, the statement [لَسَاحِرٌ مُّبِينُ – This is indeed an evident sorcerer] and [لَسَٰحِرٌ عَلِيمٌ – a well versed sorcerer] can be that he said “a well versed sorcerer” at one time and “an evident sorcerer” at another time.

This is because a well versed sorcerer must also be evident (or prominent), thus it is known that the subject matter (or narrative) is not limited to one statement. Therefore, a perceptive individual can reconcile what appears to be contradictory within a single narrative. [3]

As-Suyuti, may Allah have mercy upon him, said:

Repetition has benefits:

From them is establishing as assertion. It has been said: “When speech is repeated, it becomes firmly established.” Allah, the Most High, has drawn attention to the reason for which He repeatedly presents stories and warnings in the Qur’an, saying:

وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا

And thus We have sent it down as a Qur’an in Arabic, and have explained therein in detail the warnings, in order that they may fear Allah, or that it may cause them to have a lesson from it (or to have the honour of believing and acting upon its teachings). [Ta-Ha 113]

From them is emphasis.

From them is increasing the drawing of attention to something that removes an accusation, so that the speech may be fully received with acceptance. From this is the verse:

وَقَالَ الَّذِي آَمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ . يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ

And the man who believed said: “O my people! Follow me, I will guide you to the way of right conduct [i.e. guide you to Allah’s religion of Islamic Monotheism with which Musa (Moses) has been sent]. O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment.” [Ghafir 38–39]   Thus, he repeated the call.

From them is that when speech becomes lengthy and there is a fear that the beginning may be forgotten, it is repeated later in order to refresh it and renew its presence in the listener’s mind. Examples include:

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا

Then, verily! Your Lord for those who do evil (commit sins and are disobedient to Allah) in ignorance and afterward repent and do righteous deeds, verily, your Lord thereafter, (to such) is Oft-Forgiving, Most Merciful.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا

Then, verily! Your Lord for those who emigrated after they had been put to trials and thereafter strove hard and fought (for the Cause of Allah) and were patient, verily, your Lord afterward is, Oft-Forgiving, Most Merciful.

And from them is magnification and creating a sense of awe and gravity, such as:

الْحَاقَّةُ . مَا الْحَاقَّةُ

The Inevitable Occurrence (of the Day of Realities). And what is the Inevitable Occurrence? [al-Haqqah 1–2]

الْقَارِعَةُ . مَا الْقَارِعَةُ

The Terrifying Calamity (of the Day of Resurrection). What is the Terrifying Calamity? [al-Qari’ah 1–2]

وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ

And the companions of the right, what (will tell you who) are the companions of the right (whose affair is great)? [al-Waqi’ah 27] [4]

Allah, The Most High, said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid 16]

The Importance of Reminder and a Warning Against Procrastination

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?”

Ibn Mas’ud, may Allah be pleased with him, said:

There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. [5]

وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.

Imam As-Sadi, may Allah have mercy upon him, said:

Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor (maintained) firmness upon it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased.

Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts.

Then Allah said in verse 17:

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ

Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to you, so that you may understand.

Imam As-Sadi, may Allah have mercy upon him, commented:

فإن الآيات تدل العقول على العلم بالمطالب الإلهية، والذي أحيا الأرض بعد موتها قادر على أن يحيي الأموات بعد موتهم، فيجازيهم بأعمالهم، والذي أحيا الأرض بعد موتها بماء المطر قادر على أن يحيي القلوب الميتة بما أنزله من الحق على رسوله، وهذه الآية تدل على أنه لا عقل لمن لم يهتد بآيات الله و[لم] ينقد لشرائع الله

For indeed, the Ayat direct the (sound) intellects to الطالب الالهية (the knowledge regarding Tawhid, Prophethood, the Hereafter and other matters related to sound creed). And the One who revives the earth after its death is able to resurrect the dead after their death, so as to reward them for their deeds. And the One who revives the earth through rainwater is able to revive the dead hearts through the truth He has revealed to His Messenger. This verse demonstrates that there is no (sound) intellect for the one who is neither guided through Allah’s Ayat nor submits to the divine ordainments. [6]

The Prophet, peace and blessings of Allah be upon him, said:

Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that. [7]

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. [8]

“If its doer behaves in an upright manner and is moderate”.

Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said:

Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes – excess at the time of enthusiasm and negligence at the time of inactivity. [9]

[1] Majmu‘ al-Fatawa, 14/408.
[2] Majmu‘ al-Fatawa, 19/167–168.
[3] An Excerpt from “Sharh Usul Fee at-Tafsir”, pages 34–35. May Allah bless my colleague, friend, and younger brother Ahmad Qasim for sharing this Fa’idah with me.
[4] Al-Itqan fee Ulum al-Qur’an, 3/281–282.
[5] An Excerpt from “Badaa’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim”, 3/129. Publisher: Dar Ibn Al-Jawziyyah, 2nd ed., 1431AH.
[6] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam al-Mannaan’.
[7] Sahih Al-Jami 2152.
[8] Sahih At-Targheem 57.
[9] Tuhfah Al-Ahwadahi 7/126.