اللَّهُ نَزَّلَ أَحسَنَ الحَديثِ كِتابًا مُتَشابِهًا مَثانِيَ تَقشَعِرُّ مِنهُ جُلودُ الَّذينَ يَخشَونَ رَبَّهُم ثُمَّ تَلينُ جُلودُهُم وَقُلوبُهُم إِلىٰ ذِكرِ اللَّهِ ۚ ذٰلِكَ هُدَى اللَّهِ يَهدي بِهِ مَن يَشاءُ ۚ وَمَن يُضلِلِ اللَّهُ فَما لَهُ مِن هادٍ

Allah has sent down the best speech, a scripture [composed] of analogous repeated [verses], whereat quiver the skins of those who fear their Lord, then their skins and hearts soften to Allah’s remembrance. That is Allah’s guidance, by which He guides whomever He wishes; and whomever Allah leads astray, has no guide.

EXEGESIS

The beginning of this verse by the name Allah involves a couple of points: 1. It emphasises the significance of this book, for it is sent by God and from Him. 2. It shows that the best speech can be sent only by God and no one else.^{‎[1]Zamakhshari, 4/123.}

Mutashābihan: similar, analogous, comparable.^{‎[2]Raghib, under sh-b-h.} There are a few possible interpretations for this: 1. It refers to the similarity of the verses of the Quran with one another. This is how many of the early exegetes interpreted the verse.^{‎[3]Tabari, 23/134-135.} 2. It refers to the similarity of the Quran with the previous scriptures. 3. It refers to the uniformity of the verses in terms of eloquence and language. 4. Even though the Quran talks about a variety of topics and mentions different stories, they all serve the same objective: to guide mankind to perfection in terms of belief, action, and morality.^{‎[4]Razi, 26/446; Tabrisi, 8/772; Tahqiq, under sh-b-h.}

Mathānī means two things that are coupled together, refer to one another, repeat each other, or are bent over one another.^{‎[5]Tahqiq; Bahrayn, under th-n-y.} There are a few possible meanings for this: 1. The verses of the Quran concern one another and complement each other in terms of meaning and purpose. Many early exegetes have interpreted the verse as such: ‘parts of the Quran interpret other parts of it (yufassiru baʿḍuhu baʿḍan)’.^{‎[6]Tabari, 23/135; Suyuti, 5/325.} 2. It involves a balanced discussion of topics that are coupled together, such as light and darkness, hope and fear, reward and punishment, paradise and hell, the heavens and the earth, the immaterial and the corporeal, the individual and the social.^{‎[7]Razi, 26/446.} 3. The Quran is a book that can be repeatedly recited without causing any tedium or boredom.^{‎[8]Tibyan, 9/1; Tabrisi, 8/772-773.} Of course, more important than recitation is the applicability and usefulness of the verses throughout history, from tribe to tribe, and across the globe.^{‎[9]Furqan, 25/326.} This may be strengthened by describing the Quran as ḥadīth (lit. new). Further meanings and examples of mathānī are discussed under verse 15:87.

Mutashābih means that the verses of the Quran are congruous and compliant with one another. However, this does not mean that they are redundant because they are mathānī, meaning that the verses are repeated in different forms and expressions to provide a complete Quranic picture. The verses interpret each other and are elaborated to explain one single mega-meaning: tawḥīd. Here, mutashābih is not opposite to muḥkam (solid, clear) as in 3:7. Mutashābih in this verse means analogous, while in 3:7 it means equivocal. Nonetheless, the idea that the verses of the Quran clarify and complement one another pertains to both verses. It should also be noted that when it comes to guidance and self-discipline, repetition is not always redundant. On the contrary, what is often needed is not education of new facts, but a reminder of what is already known. And remind [them], for reminder indeed benefits the faithful (51:55).^{‎[10]Zamakhshari, 4/123.} The Quran was not sent only to inform, but also to transform; and transformation requires constant reminder, repetition, and practice.

Analogous and repeated may also refer to the different levels of the Quran, which is a reality that extends from the divine realm to the corporeal world (43:3-4). The presence and manifestations of this reality at the various levels of existence are analogous to one another and refer to each other.^{‎[11]Abd al-Razzaq, 2/201; Gunabadi, 4/7.}

Taqshaʿirru: contract and come together.^{‎[12]Tahqiq; Lisan, under q-sh-ʿ-r.} This is the only place where this term is used in the Holy Quran. Based on the subsequent part of the verse, it is the opposite of softening and composure of one’s body and skin. It is a state of outward agitation and visible disturbance in one’s skin and appearance.

Ilā: toward. The softening of the skins and the hearts toward God’s remembrance refers to the gradual process of inclining toward intimacy with one’s Lord and finding composure with the gradual realisation of His presence. It could also mean that their hearts seek and strive for rest and comfort by resorting to God’s remembrance, as a movement (and thus the usage of ilā).^{‎[13]Furqan, 25/328.} Indeed, the only source of peace and rest is God’s remembrance: ‘Those who have faith, and whose hearts find rest in the remembrance of Allah.’ Look! The hearts find rest in Allah’s remembrance (13:28).

EXPOSITION

This verse describes the group whose hearts soften to Allah’s remembrance, contrary to those whose hearts have been hardened to the remembrance of Allah discussed in the previous verse. They are a people who are wary and conscious of their Lord, meaning that they believe in Him, seek His pleasure, are fearful of His wrath, and are in awe of His magnificence. This is why they take His message seriously and do not pass by His book indifferently (25:73).

The verse clearly describes the Quran as the best speech, just as anything that God has created is in the best possible way (32:7). It is the best speech because it is analogous and repeated. There is no discrepancy or contradiction within the verses that were revealed over twenty-three years (4:82), but rather they reinforce and elucidate each other (3:7). This, again, is similar to God’s creation, where You do not see any discordance in the creation of the All-Beneficent (67:3). The different parts, aspects, and dimensions of the Quran comply with one another – such as what it says regarding beliefs, morality, rituals, family, governance, this world, and the hereafter.^{‎[14]Furqan, 25/326.}

… whereat quiver the skins of those who fear their Lord, then their skins and hearts soften to Allah’s remembrance. This involves some beautiful and subtle points. It indicates that the Quran first serves as a warning and a word of caution before anything else (34:46). This is why quiver the skins of those who fear their Lord. However, the whole purpose of this initial warning is to then guide the audience to salvation and felicity. Therefore, by paying heed to its message and following its instructions, they find rest and composure in its glad tidings and promises. Indeed this Quran guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them (17:9). The first reaction of quivering is only attributed to the skin, because it is one’s first encounter with the Quran, which is a surface reaction relative to the second one. This initial horror and the outward disturbance is then replaced by a peace and serenity that results from feeling and experiencing the presence of God: then their skins and hearts soften to Allah’s remembrance. These two states could refer to two stages in one’s entire religious life.

The quivering of skin could also be a reference to the idea that the piety and worship of the believers are visible in their appearance: Their mark is [visible] on their faces, from the effect of prostration (48:29).^{‎[15]Qaraati, 8/162.} Not that one should artificially try to produce such an appearance, but if one is on the right track then these outward signs will naturally appear, because the outward and the inward are different aspects and levels of the same whole. ‘If you don’t worship idols, then why hang out with infidels?’^{‎[16]Ḥāfiẓ, ghazal 435.}

The people described in this verse are on Allah’s guidance, by which He guides whomever He wishes, as opposed to the group described in the previous verse as They are in manifest error. The verse clarifies that those whom God wishes to guide are those who meet certain conditions: they fear their Lord, they quiver at His verses, and they find rest at His remembrance. On the other hand, those whose hearts have been hardened before the remembrance of God are those whom Allah leads astray, and for whom there is no guide. A similar contrast is seen in 22:52-54.

It could also be that That is Allah’s guidance, by which He guides whomever He wishes refers to the best speech (the Quran), which is a guidance to the God-wary (2:2). This meaning would again reduce to the previous meaning, for it entails that those who benefit from this guidance are the ones described in the verse. At any rate, guidance and misguidance in this verse are not mere instructions that are given to people, but are the existential realisations that are the consequences of one’s sincerity, action, and submission.

INSIGHTS FROM HADITH

1. A part of the Prophet’s sermons was: ‘Indeed the best speech is the book of God.’^{‎[17]Amali.T, p. 337.}
2. Imam Ali (a) said: ‘Plunge in God’s remembrance, for indeed it is the best remembrance … and learn the Quran, for indeed it is the best speech.’^{‎[18]Nahj, sermon 110; Tuhaf, pp. 149-150.}

Note: These two narrations provide some insight into verse 18 as well, and confirm what was discussed under that verse.

3. The Prophet said: ‘When the skin of a servant quivers in fear of God, his sins fall off from him as dry leaves fall off from a tree.’^{‎[19]Tabrisi, 8/773; Qurtubi, 15/250.}
4. The Prophet said: ‘The skin of no servant quivers in fear of God except that God bars that skin from the fire.’^{‎[20]Qurtubi, 15/250.}
5. Some of the ‘pious’ Muslims of the later generations used to tremble at the verses of the Quran, until they would faint. When told about this practice, many of the companions and their followers reproved them and said: ‘The Prophet’s (s) companions were never like this. Instead, they were just as the Quran has described them: whereat quiver the skins of those who fear their Lord, then their skins and hearts soften to Allah’s remembrance.’^{‎[21]Ibn Abi Hatim, 10/3249; Suyuti, 5/326; Alusi, 12/248-249.}

REVIEW OF TAFSĪR LITERATURE

Some exegetes have interpreted the verse as follows: the skins of those who fear their Lord quiver as they come across verses of punishment, and their skins and hearts soften as they encounter verses of reward and paradise. Therefore, the source of their serenity and comfort is God’s mention of His lofty rewards in the hereafter, which have been omitted from the verse due to clarity.^{‎[22]Tabrisi, 8/773; Kashif, 6/407.}

This is one possible example for the quivering and softening of the skins and the hearts, but not the only one. Indeed, it is also possible to quiver in awe of God’s position and majesty, just as it is possible to find composure in His love and proximity.

INSIGHTS FROM OTHER TRADITIONS

… whomever Allah leads astray, has no guide: the only source of guidance is God, as seen here as well as in verses 36-37. This is a general principle established by both the Quran and the Bible:

1. Consider the work of God: for who can make that straight, which he hath made crooked?^{‎[23]Ecclasiastes 7:13.}

[1] Zamakhshari, 4/123.
[2] Raghib, under sh-b-h.
[3] Tabari, 23/134-135.
[4] Razi, 26/446; Tabrisi, 8/772; Tahqiq, under sh-b-h.
[5] Tahqiq; Bahrayn, under th-n-y.
[6] Tabari, 23/135; Suyuti, 5/325.
[7] Razi, 26/446.
[8] Tibyan, 9/1; Tabrisi, 8/772-773.
[9] Furqan, 25/326.
[10] Zamakhshari, 4/123.
[11] Abd al-Razzaq, 2/201; Gunabadi, 4/7.
[12] Tahqiq; Lisan, under q-sh-ʿ-r.
[13] Furqan, 25/328.
[14] Furqan, 25/326.
[15] Qaraati, 8/162.
[16] Ḥāfiẓ, ghazal 435.
[17] Amali.T, p. 337.
[18] Nahj, sermon 110; Tuhaf, pp. 149-150.
[19] Tabrisi, 8/773; Qurtubi, 15/250.
[20] Qurtubi, 15/250.
[21] Ibn Abi Hatim, 10/3249; Suyuti, 5/326; Alusi, 12/248-249.
[22] Tabrisi, 8/773; Kashif, 6/407.
[23] Ecclasiastes 7:13.