Surah Az-Zumar 39:23
سُورَةُ الزُّمَرِ · Meccan · Verse 23 of 75
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًۭا مُّتَشَٰبِهًۭا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ۚ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
Translation
God has sent down the most beautiful of all teachings: a Scripture that is consistent and draws comparisons; that causes the skins of those in awe of their Lord to shiver. Then their skins and their hearts soften at the mention of God: such is God’s guidance. He guides with it whoever He will; no one can guide those God leaves to stray.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This beautiful verse (Surah 39:23) describes the Quran and its profound effect on receptive hearts, contrasting it with the hardened hearts mentioned in the preceding verse. Allah Himself is speaking, highlighting the divine origin and unique qualities of His Book.
Allah's Best Words
The verse begins, "ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ" (Allah sent down the best of speech). By starting with "Allah" (اسم الجلالة, the majestic Name of Allah) and immediately following it with the verb "sent down" (نزّل), the verse powerfully emphasizes that the Quran's origin is exclusively divine. This phrasing magnifies the Quran's status, confirming it is not human speech but a miraculous revelation from the Greatest of the Great, as scholars like Ibn Ashur and al-Zamakhshari observe. The term "أَحْسَنَ ٱلْحَدِيثِ," meaning "the best of speech," signifies its unparalleled eloquence, perfect arrangement, and rich content that encompasses beneficial wisdom, guidance, and profound meanings, making it superior to all other forms of communication.
A Unique and Repeated Message
The Quran is then described as "كِتَٰبًۭا مُّتَشَٰبِهًۭا مَّثَانِىَ" (a Book, consistent, oft-repeated).
* "كِتَٰبًۭا" (a Book) highlights its nature as a collected, organized, and preserved discourse meant for reading, study, and benefit.
* "مُّتَشَٰبِهًۭا" (consistent or similar) implies that its parts resemble each other in their profound beauty, perfect composition, and consistent truthfulness, as explained by Ibn Ashur and al-Razi. Unlike human writings, no part of the Quran is inferior to another; all its chapters and verses are equally exalted in their miraculous eloquence.
* "مَّثَانِىَ" (oft-repeated) refers to the way the Quran reiterates stories, warnings, promises, and commands. This repetition is not for redundancy, but serves a crucial purpose: to embed its messages deeply into the hearts and minds. As al-Zamakhshari notes, human souls can be averse to advice, so repetition helps to firmly root guidance. Moreover, despite this repetition, the Quran never becomes boring; instead, it gains sweetness and acceptance with each re-reading, a testament to its miraculous nature, as Ibn Ashur points out.
The Heart's Profound Response
The verse then vividly describes the believers' response: "تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ" (The skins of those who fear their Lord shiver from it, then their skins and hearts soften at the remembrance of Allah).
* "تَقْشَعِرُّ مِنْهُ جُلُودُ" (their skins shiver) paints a powerful picture. "Aqsha'arra" (تقشعر) describes the skin contracting severely, often with goosebumps, an involuntary physical reaction to intense fear or awe, as Ibn Ashur explains. This imagery, called "living embodiment" by al-Jadwal, shows the profound fear and reverence believers feel when they hear Allah's warnings and threats.
* "ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ" (then their skins and hearts soften at the remembrance of Allah). After the initial awe, their bodies and spirits relax into tranquility. The softening of the "skins" signifies the outward relaxation, while the inclusion of "hearts" (قلوبهم) indicates an even deeper inner peace and receptiveness. This happens when they hear verses of mercy and promise. The preposition "إِلَىٰ" (to/towards) with "تَلِينُ" suggests their hearts and skins are drawn *towards* the remembrance of Allah, finding comfort and reassurance in His mercy, as al-Zamakhshari and Ibn Ashur explain.
Guidance from Allah
The verse concludes by stating that this profound effect is "ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ" (That is Allah's guidance; He guides with it whom He wills. And whoever Allah leaves astray, for him there is no guide). This affirms that the Quran is a complete means of guidance, but its effect depends on Allah's will and the heart's receptiveness. Those whose hearts are predisposed to faith will benefit, while those who remain stubbornly in disbelief will find no other guide, emphasizing that the deficiency is in the unyielding heart, not the perfect Book.
Sources: al-Zamakhshari (al-Kashshaf), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Jalalayn, al-Razi (Mafatih al-Ghayb)
Topics that discuss this verse
Surah Az-Zumar 39:23 is discussed in 10 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Az-Zumar 39:23 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.