scattered across the land different surahs. Had the verses and accounts not been repeated, the account of Moses would have reached one people, that of Jesus another, and that of Noah yet another. Allah therefore wished to make these accounts known throughout the earth and bring them to every ear. Such are the words of someone who has failed to appreciate the Quran as it deserves.

Abū al-Faraj confined himself to this answer in his discussion of “oft-repeated,” when addressing the question: “Why was it repeated?”

A fuller discussion belongs elsewhere. Such reiteration consists in presenting different kinds and grouping them into categories, covering all their divisions. Hence some of the early generations explained it as “categories and similitudes.” The point here is to draw attention to the fact that the Quran contains the foundations of religion that truly deserve that name, together with proofs, signs and evidence yielding certainty—unlike what the innovators and heretics have introduced. As al-Rāzī said, despite his familiarity with their methods:

“I have reflected on the methods of speculative theology and the approaches of philosophy, and have found that they neither heal the ailing nor quench a burning thirst. I have found the most direct path to be the way of the Quran. For affirmation, read:

‘To Him ascends good speech.’

‘The Most Merciful rose over the Throne.’

And for negation, read:

‘There is nothing like Him.’

‘They cannot encompass Him in knowledge.’”

He said: “Whoever has experienced what I have experienced will know what I know.”

Goodness, happiness, perfection and righteousness are confined to two things: beneficial knowledge and righteous deeds. Allah sent Muhammad with the best of these, namely guidance