إِنَّ هَٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ وَمَا مِنْ إِلَٰهٍ إِلَّا ٱللَّهُ
Inna hādhā la-huwa'l-qaṣaṣu'l-ḥaqq, wa mā min ilāhin illa'llāh, wa inna'llāha la-huwa'l-ʿazīzu'l-ḥakīm · Fa-in tawallaw fa-inna'llāha ʿalīmun bi'l-mufsidīn
"Truly this is the true account itself. There is no god but God, and God is al-ʿAzīz, al-Ḥakīm. · If they turn away — God knows those who work corruption."
The concrete sense of the root was treated in Yūsuf and in al-Qaṣaṣ: ق-ص-ص — to follow a track. Qaṣṣa'l-athara — he followed the trail. From this comes qiṣṣa: to relate an event by tracing its track.
And the construction must be recorded: al-qaṣaṣu'l-ḥaqq — "the true account". That is, at the end of the block the truth of what has been related is recorded separately.
I record this as an observation about the word order: the block turns back to its own source three times — 44 (min anbāʾi'l-ghayb), 58 (natlūhu ʿalayk), 62 (al-qaṣaṣu'l-ḥaqq). Three notes, within a block of thirty verses. This is a verifiable fact.
And the emphatic pattern that closes the block is worth recording: inna hādhā la-huwa'l-qaṣaṣu'l-ḥaqq — inna + la + the pronoun of separation (huwa). Three instruments of emphasis together. The same pattern once more in the same verse: wa inna'llāha la-huwa'l-ʿazīzu'l-ḥakīm.
The sixty-third verse closes the block with the pattern of the limit of conveying: fa-in tawallaw… The same pattern occurred at verse 20 as well (wa in tawallaw fa-innamā ʿalayka'l-balāgh). Two occurrences, at the end of two blocks.