is a true and authentic supplication of the Qur’an and a sort of summary proceeding from it. These phrases contain the greatest truth and the most important of the three supreme duties of creatures in the face of dominicality: the glorification and praise of God and the declaration of His all-holiness, and the most awesome question facing humankind, to be saved from eternal misery, and worship, the most necessary result of human impotence. It is still few, therefore, if they are repeated thousands of times.

Repetition in the Qur’an looks to principles like these. Sometimes on one page, even, with regard to the requirements of the position and the need for explanation and the demands of eloquence, it expresses the truth of divine unity perhaps twenty times explicitly and by implication. This does not cause boredom, but imparts a power to it and inspires eagerness. In the Risale-i Nur it is explained with proofs how appropriate, fitting, and acceptable from the point of view of rhetoric the repetitions are in the Qur’an.

The reason for the Meccan and Medinan suras in the Qur’an of Miraculous Exposition being different in regard to eloquence, miraculousness, and detail and brevity, and its wisdom and purport, is as follows:

In Mecca, the first line of those it was addressing, who were also opposed to it, were the Qurayshi idolators and untaught tribesmen, so a powerful and elevated rhetorical style was necessary, and a miraculous, convincing, persuasive conciseness, and repetition, were required in order to establish it. Therefore, in most of the Meccan suras, it repeated and propounded the pillars of belief and degrees in the affirmation of divine unity with powerful, elevated, and miraculous conciseness. It proved so powerfully the first creation and the resurrection, and God and the hereafter, not only in a single page, verse, sentence or word, but sometimes in a letter, through such devices as inverting the words or sentences, making a word indefinite, and omissions and inclusions, that the geniuses and leaders of the science of rhetoric met it with wonder. The Risale-i Nur, and the Twenty-Fifth Word and its Addenda in particular, which prove in summary forty aspects of the Qur’an’s miraculousness, and the Qur’anic commentary, Ishārāt al-I‘āz from the Arabic Risale-i Nur, which in wondrous fashion proves the aspect of the Qur’an’s miraculous inimitability in its ordering and composition, have demonstrated in fact that the Meccan suras and verses comprise the highest styles of eloquence and the most elevated, concise miraculousness.

As for the Medinan suras and verses, since the first line of those they were addressing, who opposed them, were the People of the Book, such as the Jews and Christians who affirmed God’s existence, what was required