Repetition in the Qur'an: A Literary and Religious Virtue, Not a Defect — With Parallel Evidence from the Bible
·19 min read·4235 words
The objection that repetition in the Qur’an constitutes a literary defect is raised by those who do not understand the functions of repetition in Arabic rhetoric, the religious purposes it serves in revelation, and — most significantly — whose own scripture employs the same technique extensively and deliberately. Repetition in the Qur’an is not blameworthy repetition. It is a precise, functional, purposeful literary and religious device, and it finds its parallel in the sacred texts of Judaism and Christianity.
The Qur’anic Context: Surat Ar-Rahman
The verse that critics most commonly object to is the repeated refrain of Surat Ar-Rahman:
Surat Ar-Rahman 55:13 (and repeated 31 times throughout the Surah) فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ Then which of the favors of your Lord would you deny?
The favors are the blessings. The question indicates confirmation, and repetition indicates emphasis. The meaning of each instance is: then which of the favors of Allah would you deny? Not every place where this verse is repeated is the same as another — every repetition is a new address following a new blessing that has just been enumerated.
Like what you say to a person: Did I not honor you, so you deny this? Did I not carry you, so you deny this? Did I not feed you, so you deny this? Each question follows a new fact. But repeating an entire page twice in human prose has no justification other than a human error. Quranic repetition operates on an entirely different level.
What a good answer the jinn gave when the Prophet, may Allah bless him and grant him peace, recited this Surah to them. Whenever he passed by this verse, they said in humility and fear: “And we do not deny any of Your favors, our Lord. To You is praise.” The Prophet recites, and the jinn repeat in humility: And we do not deny any of Your favors, our Lord. To You is praise. Again the Prophet recites, and again they respond. This is what this Surah does to the soul.
Surat Az-Zumar 39:23 اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ Allah has sent down the best statement, a consistent Book, oft-repeated, at which the skins of those who fear their Lord shiver. Then their skins and their hearts soften at the remembrance of Allah. That is the guidance of Allah; He guides thereby whom He wills. And he whom Allah leaves astray — for him there is no guide.
Surat Al-Isra’ 17:106–109 وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلًا ﴿106﴾ قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا ﴿107﴾ وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا ﴿108﴾ وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ﴿109﴾ Say, “Believe in it or do not believe.” Indeed, those who were given knowledge before it — when it is recited upon them they fall upon their faces in prostration. (107) And they say, “Glory be to our Lord! Indeed, the promise of our Lord has been fulfilled.” (108) And they fall upon their faces weeping, and it increases their humility. (109)
The Qur’an was revealed in clear Arabic. Repetition is a method of the Arabs, and the Qur’an was revealed in the language of the Arabs.
The Functions of Repetition in the Qur’an
Repetition in the Holy Qur’an is not the usual and blameworthy repetition found in human speech, as it is a precise repetition with specific functions it performs in the Quranic text. It performs two primary functions:
The first is a religious function: the purpose of which is to establish and confirm the legal ruling or the theological truth that came in the Quranic text. The second is a literary function: represented in confirming the meanings, highlighting them, and explaining them in the most appropriate and suitable way.
Type 1: Repetition of the Grammatical Tool (Inna)
Surat An-Nahl 16:110 ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِن بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ Then indeed, your Lord is for those who emigrated after they were persecuted and then strove and were patient — indeed, your Lord, thereafter, is Forgiving and Merciful.
The scholars said regarding the repetition of the tool inna in this verse: because the separation between inna and its predicate was long, it was good to repeat the tool again. Eloquence required repeating it so that the relationship between the two parts of the sentence could be noticed. If you read the verse without repeating inna, you would find the style weak and confused. This is a form of eloquence and clarity.
Type 2: Repetition of a Word
Surat An-Naml 27:5 أُولَٰئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ Those are the ones for whom there is an evil punishment, and they, in the Hereafter, will be the greatest losers.
The word hum (they) is repeated as a separate subject pronoun to confirm the relationship between the two parties — those who will have the worst punishment and those who will be the greatest losers.
Surat Ar-Ra’d 13:5 وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَئِذَا كُنَّا تُرَابًا أَئِنَّا لَفِي خَلْقٍ جَدِيدٍ ۗ أُولَٰئِكَ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ وَأُولَٰئِكَ الْأَغْلَالُ فِي أَعْنَاقِهِمْ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ And if you wonder, then wonder is their statement: “When we are dust, will we then be in a new creation?” Those are the ones who disbelieved in their Lord, and those are the ones whose necks will be shackled, and those are the companions of the Fire; they will abide therein eternally.
The word ula’ika (those) is repeated three times. Its first occurrence informs about the condition of those who deny the resurrection — that they disbelieved in their Lord with this denial. Its second occurrence explains their condition — that shackles are on their necks. Its third occurrence explains their end and fate — eternal and humiliating torment. If you omitted this word in any one of the three places, the meaning would be weak, the style would be disturbed, and it would be contrary to good taste.
Type 3: Repetition of a Single Verse Within a Surah
In Surat Al-Qamar, the refrain is repeated:
Surat Al-Qamar 54:16 فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ How then was My punishment and My warnings?
In this Surah, Allah tells us the stories of the people of Noah, ‘Aad, Thamud, and Lot. Each story contains fear and warnings. The situation called for this repetition as a sermon for the people of the Qur’an, warning those who turn away from persisting in their error, and that their end will be the end of those peoples.
In Surat Al-Mursalat, the refrain is repeated:
Surat Al-Mursalat 77:15 وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ Woe, that Day, to the deniers.
Every repetition mentioned after a verse is not reprehensible; rather, if this repetition were not for the threat, some would have been threatened and not others.
Type 4: Repetition of Qur’anic Stories
Quranic stories cannot be properly understood unless the purpose of the Quranic story is known. Since one of the purposes of the story in the Qur’an is to prove the unity of God, the unity of religion, the unity of the messengers, the unity of the methods of calling, and the unity of the fate that the deniers will meet, Quranic logic calls for this repetition to achieve those purposes and establish them in the hearts of believers.
Some Quranic stories come only once — such as the story of Luqman and the story of the People of the Cave. Others come repeatedly according to what the need and the interest require, and this repetition varies in length and brevity, softness and severity, and in which aspects of the story are mentioned in one place and not another.
Among the wisdoms of story repetition are: to clarify the importance of that story, because its repetition indicates care for it and its emphasis, to establish it in people’s hearts; to take into account the time and the state of those addressed, which is why we find brevity and severity often in the Meccan surahs and the opposite in the Medinan surahs; and to demonstrate the truth of the Holy Qur’an, in that these stories come despite their repetition in the most perfect manner, without contradiction in the content or conflict in the narration.
The Negus said to the Muslims who had emigrated to Abyssinia, after Ja’far ibn Abi Talib, may Allah be pleased with him, recited to him verses from Surat Maryam: “Indeed, this and that which Jesus brought came forth from a single niche.”
What the Negus meant was that the Qur’an and the Gospel were originally one and the same — both from Allah the Almighty and from one thing. It can be understood from his story that he was a true Christian who did not believe in the deviation of the Christians regarding the Messiah, peace be upon him, and therefore he believed what he heard of truth in the Qur’an and then converted to Islam.
We do not take anything from the book of the Christians and we do not believe in a single letter of it. Rather, we believe in what is stated in the Qur’an as a whole. If it happens that the book of the Christians agrees with what we believe in, it is because it has an origin that was brought by Moses and Jesus — and we believe in it only because it is stated in the Qur’an.
Parallel Repetition in the Bible
The same critics who object to Quranic repetition should carefully examine their own scripture, where deliberate and extended repetition is used as a central literary and spiritual device.
Psalm 107: “Let Them Praise the Lord” — Repeated Four Times
Psalm 107:6–21 (SVD) Then they cried to the Lord in their distress, and he delivered them out of their troubles. (7) And he led them by a straight way to go to a city of habitation. (8) Let them praise the LORD for his mercy, and for his wonderful works to the children of men. (9) For he has satisfied the longing soul, and filled the hungry soul with good things. (10) They sit in darkness and in the shadow of death, bound with humiliation and iron. (11) Because they rebelled against the word of God, and despised the counsel of the Most High. (12) So he humbled their hearts; they stumbled in labor, and there was none to help them. (13) Then they cried to the LORD in their distress, and he delivered them out of their troubles. (14) He brought them out of darkness and the shadow of death, and broke their bands. (15) Let them praise the LORD for his mercy and for his wonderful works for the children of men. (16) For he broke the gates of bronze and cut down the bars of iron. (17) But fools are brought low by the way of their transgression and by their iniquities. (18) Their soul abhorred all food, and they drew near to the gates of death. (19) Then they cried to the LORD in their distress, and he delivered them out of their troubles. (20) He sent his word and healed them, and delivered them from their destructions. (21) Let them praise the LORD for his mercy and for his wonderful works for the children of men.
Psalm 107:29–31 (SVD) He calms the storm, so it subsides and its waves are still. (30) They rejoice because they have been calmed, so He guides them to the port they desire. (31) So let them praise the Lord for His mercy and His wonders for the children of Adam.
The refrain “Let them praise the Lord for his mercy and for his wonderful works for the children of men” is repeated four times in Psalm 107. What do the critics say about this?
Psalm 136: “For His Mercy Endures Forever” — Repeated 26 Times
Psalm 136:1–26 (SVD) Give thanks to the LORD, for he is good; for his mercy endures forever. (2) Give thanks to the God of gods, for his mercy endures forever. (3) Give thanks to the Lord of lords, for his mercy endures forever. (4) He alone does great wonders; for his mercy endures forever. (5) He made the heavens with understanding; for his mercy endures forever. (6) He spread out the earth over the waters; for his mercy endures forever. (7) He made great lights; for his mercy endures forever. (8) The sun to rule the day; for his mercy endures forever. (9) The moon and the stars to rule the night; for his mercy endures forever. (10) He smote Egypt with her firstborn; for his mercy endures forever. (11) And brought Israel out from among them; for his mercy endures forever. (12) With a mighty hand and an outstretched arm; for his mercy endures forever. (13) Who divided the Red Sea into parts; for his mercy endures forever. (14) And caused Israel to pass through the midst of it; for his mercy endures forever. (15) And overthrew Pharaoh and his force in the Red Sea; for his mercy endures forever. (16) Who led his people through the wilderness; for his mercy endures forever. (17) Who smote great kings; for his mercy endures forever. (18) And slew mighty kings; for his mercy endures forever. (19) Sihon king of the Amorites; for his mercy endures forever. (20) And Og king of Bashan; for his mercy endures forever. (21) And gave their land for an inheritance; for his mercy endures forever. (22) An inheritance to Israel his servant; for his mercy endures forever. (23) Who remembered us in our affliction; for his mercy endures forever. (24) And he delivered us from our enemies, for his mercy endures forever. (25) He gives bread to all flesh, for his mercy endures forever. (26) Give thanks to the God of heaven, for his mercy endures forever.
“For his mercy endures forever” is repeated 26 consecutive times in a single Psalm. What would these critics say if this repetition appeared in the Qur’an?
Psalm 37: “Inherit the Land” — Repeated Six Times
The phrase “inherit the land” or “inherit the earth” is repeated six times within a single Psalm:
Psalm 37:9 (SVD) For evildoers will be cut off, but those who wait for the LORD will inherit the land.
Psalm 37:11 (SVD) But the meek will inherit the land, and will delight themselves in the abundance of peace.
Psalm 37:22 (SVD) For those who are blessed by him shall inherit the earth, and those who are cursed by him shall be cut off.
Psalm 37:29 (SVD) The righteous shall inherit the land, and dwell therein forever.
Psalm 37:34 (SVD) Wait on the LORD and keep his way, and he will exalt you to inherit the land. You will look to the destruction of the wicked.
The same phrase repeated six times in one chapter. What justification do the critics offer for this?
Daniel 3:52–88: “Praise and Exalt Him Forever” — Repeated for Every Creation
Daniel 3:52–88 (SVD) Blessed are you, O Lord, God of our fathers, and praiseworthy and exalted forever. And blessed is your holy and glorious name, and exalted forever. (53) Blessed are you in the holy temple of your glory, and praised and exalted forever. (54) Blessed are you in the throne of your kingdom, and praised and exalted forever. (55) Blessed are you, who look upon the depths, who sit upon the cherubim, and praised and exalted forever. (56) Blessed are you in the firmament of heaven, and praised and exalted forever. (57) Bless the Lord, all you works of the Lord; praise and exalt Him forever. (58) Bless the Lord, you angels of the Lord; praise and exalt Him forever. (59) Bless the Lord, you heavens; praise and exalt Him forever. (60) Bless the Lord, you all you waters that are above heaven; praise and exalt Him forever. (61) Bless the Lord, you all you hosts of the Lord; praise and exalt Him forever. (62) Bless the Lord, you sun and moon; praise and exalt Him forever. (63) Bless the Lord, you stars of heaven; praise and exalt Him forever. (64) Bless the Lord, you all you rains and dews; praise and exalt Him forever. (65) Bless the Lord, you all you winds; praise and exalt Him forever. (66) Bless the Lord, you fire and heat; praise and exalt Him forever. (67) Bless the Lord, you cold and heat; praise and exalt Him forever. (68) Bless the Lord, you dew and ice; praise and exalt Him forever. (69) Bless the Lord, you frost and hail; praise and exalt Him forever. (70) Bless the Lord, you frost and snow; praise and exalt Him forever. (71) Bless the Lord, you night and day; praise and exalt Him forever. (72) Bless the Lord, you light and darkness; praise and exalt Him forever. (73) Bless the Lord, you lightnings and clouds; praise and exalt Him forever. (74) Let the earth bless the Lord; let it praise and exalt Him forever. (75) Bless the Lord, you mountains and hills; praise and exalt Him forever. (76) Bless the Lord, you all that grows of the earth; praise and exalt Him forever. (78) Bless the Lord, you seas and rivers; praise and exalt Him forever. (79) Bless the Lord, you whales and all that move in the waters; praise and exalt Him forever. (80) Bless the Lord, you all birds of the sky; praise and exalt Him forever. (81) Bless the Lord, you beasts and cattle; praise and exalt Him forever. (82) Bless the Lord, you sons of men; praise and exalt Him forever. (83) Bless the Lord, O Israel; praise and exalt Him forever. (84) Bless the Lord, you priests of the Lord; praise and exalt Him forever. (85) Bless the Lord, you servants of the Lord; praise and exalt Him forever. (86) Bless the Lord, you spirits and souls of the righteous; praise and exalt Him forever. (87) Bless the Lord, you saints and humble of heart; praise and exalt Him forever. (88) Bless the Lord, Hananiah, Azariah, and Mishael. Praise and exalt him forever. For he saved us from hell, and delivered us from the hand of death, and delivered us from the midst of the blazing furnace, and from the midst of the fire.
“Praise and exalt Him forever” is repeated more than thirty times in succession. Is this a defect in the Book of Daniel?
Meanings Shared Between the Bible and the Qur’an
It is also worth noting that several divine attributes and concepts that appear in the undistorted remnants of the Biblical text are precisely the attributes and concepts that Muslims know from the Qur’an — confirming the Negus’s statement that both come from one lamp.
Christians do not apply the name “the Most High” to their Lord, yet we find it in these Biblical texts. Compare with:
Surat Al-Baqarah 2:255 (Ayat Al-Kursi) اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ Allah — there is no god but He, the Ever-Living, the Sustainer of all existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what is behind them, and they encompass not a thing of His knowledge except for what He wills. His Throne extends over the heavens and the earth, and their preservation does not tire Him. And He is the Most High, the Most Great.
Christians do not use the expression “the Word of God” yet we find it in Psalm 107:11: “Because they rebelled against the word of God.” Compare with:
Surat At-Tawbah 9:6 وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ And if any of the polytheists seeks your protection, then grant him protection so that he may hear the Word of God, then escort him to where he will be safe.
Christians replace “praise” (al-hamd) with “thank the Lord,” yet we find in Psalm 107: “Let them praise the Lord for His mercy and wonders for the children of Adam.” Compare with:
Surat Al-Jathiyah 45:36–37 فَلِلَّهِ الْحَمْدُ رَبِّ السَّمَاوَاتِ وَرَبِّ الْأَرْضِ رَبِّ الْعَالَمِينَ ﴿36﴾ وَلَهُ الْكِبْرِيَاءُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿37﴾ So to Allah belongs praise, Lord of the heavens and Lord of the earth, Lord of the worlds. (36) And to Him belongs majesty in the heavens and the earth, and He is the Exalted in Might, the Wise. (37)
Sirach (Ben Sira) Chapter 1 also speaks of wisdom, piety, and the fear of God in terms that Muslims know well:
Sirach 1:1–40 (SVD) All wisdom is from the Lord and remains with him forever. (2) Who can count the sand of the seas, the rain streams, and the days of eternity? Who can measure the thickness of the sky, the breadth of the earth, and the deep? (3) And who can search out the wisdom that precedes all things? (4) Wisdom was obtained before all things, and understanding from eternity. (5) The fountain of wisdom is the word of God on high, and her paths are the everlasting commandments. (8) One is wise and great in awe, sitting on his throne. (9) The Lord himself has obtained it, and has seen it, and has numbered it. (10) And has poured it out upon all his works. It is with all flesh according to his gift, and he has given it to those who love him. (11) The fear of the Lord is glory and boasting and joy and a crown of gladness. (12) The fear of the Lord delights the heart, and gives gladness and joy and length of days. (16) The beginning of wisdom is the fear of God, for she was born in the womb with the faithful and made her nest among men for all time and will deliver herself to their descendants. (17) The fear of the Lord is the worship of God with knowledge. (18) Worship preserves the heart and justifies it and gives joy and gladness. (19) He who fears the Lord is blessed in soul and finds favor in the day of his death. (20) The perfection of wisdom is the fear of the Lord. (22) The crown of wisdom is the fear of the Lord, for she brings peace, healing, and health. (25) The root of wisdom is the fear of the Lord, and her branches are length of days. (27) The fear of the Lord casts out sin. (34) For wisdom and discipline are the fear of the Lord, and that which pleases him is faith and meekness, and he will fill the possessor with treasures. (36) Do not disobey the fear of the Lord, and do not approach Him with heart and mind. (37) Do not be a hypocrite in the faces of men, and be careful of your lips. (38) Do not be haughty, lest you fall and bring shame upon yourself. (39) And the Lord will uncover your secrets and will cast you down in the assembly. (40) Because you did not turn to the fear of the Lord, but your heart is full of deceit.
Compare the meaning of piety removing sin in Sirach — “The fear of the Lord casts out sin” — with:
Surat At-Talaq 65:5 وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا And whoever fears Allah — He will remove from him his misdeeds and magnify for him a reward.
And compare the concept of the One wise God sitting on His throne — “One is wise and great in awe, sitting on his throne” — with:
Surat An-Naml 27:26 اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ Allah — there is no god but He, Lord of the Mighty Throne.
Conclusion Repetition in the Qur’an is a precise, purposeful, and eloquent literary device that serves both religious and rhetorical functions. It establishes legal rulings, confirms theological truths, warns the heedless, comforts the believer, and responds to the spiritual state of those addressed. The same device is used extensively and deliberately throughout the Psalms, Daniel, and Sirach — where “for his mercy endures forever” repeats 26 consecutive times in a single Psalm, “praise and exalt Him forever” repeats more than 30 times across Daniel 3, and “inherit the land” repeats 6 times in Psalm 37. Those who raise the objection of Quranic repetition as a defect have not read their own book. The Negus summarized it best: what Muhammad brought and what Jesus brought come from the same lamp.