and emphasis on the clause expressing the consequence is His saying, Most High:

“Indeed, whoever fears Allah and remains patient—then surely Allah does not let the reward of those who do good go to waste.”

Here, one cannot say that inna was repeated because of the length of the intervening passage. Another example is His saying, Most High:

“Indeed, whoever comes to his Lord as a criminal—then surely Hell awaits him, where he will neither die nor live.”

Another example is:

“That whoever among you does evil in ignorance, then repents afterwards and makes amends—then surely He is Forgiving, Merciful.”

These are two deliberate emphases conveying two different meanings. Do you not see that emphasizing His words “Forgiving, Merciful” with inna is distinct from using anna to emphasize the statement, “Whoever among you does evil in ignorance, then repents afterwards and makes amends—then surely He is Forgiving, Merciful” towards him? This is perfectly clear, with no obscurity, and occurs frequently in the Quran and in Arabic speech.

As for His saying, Most High:

“Their only words were, ‘Our Lord, forgive us our sins,’”

there is no repetition here whatsoever. “Their words” is the predicate of kāna (“was”), placed before its subject, while “that they said” is construed as a verbal noun and constitutes the subject. Thus, the two expressions are the subject and predicate of kāna. The meaning is: They had nothing to say except, “Our Lord, forgive us our sins.” A parallel is His saying, Most High:

“His people’s only response was to say…”

A response is itself a statement. Likewise, you say: “So-and-so has nothing to say except, ‘There is no power nor strength except through Allah.’” There is therefore no repetition at all.

As for His saying, Most High, “Although they had been, before it was sent down upon them, before it