And when it was very unlikely for a heart to become hardened from the remembrance of Allah, Allah clarified it. He depicted it in the greatest remembrance, for it is guidance and healing for those who believe. And for those who do not believe, there is deafness in their ears and blindness in their eyes. He said, emphasizing the One who revealed it by making the greatest name the subject and building the words upon it: ﴿Allah﴾; meaning: the One who acts (p-488) according to His will; the One who possesses the essence of greatness and encompasses the attributes of perfection. ﴿He revealed﴾; meaning: gradually; for training and to respond to every doubt. ﴿The best of speech﴾; and the greatest remembrance. If it were not for Him being the One who revealed it, it would not have been the best. And He could have - even for one day - brought something like it. And instead of saying 'the best', He stated: ﴿a Book﴾; meaning: encompassing all good. ﴿Similar﴾; meaning: in its miraculous eloquence and good admonition. There is no discrepancy in it at all in wording or meaning, even though it was revealed in parts over more than twenty years. As for the speech of people, there must be discrepancies in it, regardless of the length of time spent in refinement, whether its time was unified or not. The differences in what varies in time are greater. And He did not say: 'similar'; so that it would not be thought that all of it is unclear in its indication, and that is not praiseworthy.

And when it was detailed into chapters, verses, and sentences, He described it in the plural by His saying: ﴿the repeated﴾; the plural of 'repetition', 'a form of repetition', meaning the stories, admonitions, rulings, and wisdoms are repeated in it. They differ in expression in various aspects of wisdom, differing in clarity of indications, without any difference at all in the essence of the meaning. And one does not tire of its repetition, its recitation, its contemplation, and its consideration. Although all that is in it are pairs of things and their opposites: the believer and the disbeliever, the obedient and the disobedient, the general mercy and the specific mercy, paradise and hell, bliss (p-489) and misery, misguidance and guidance, ease and hardship, good tidings and warnings. Thus, there is no consequence resulting from any of that except that it is repeated by understanding what is opposite to it, in allusion. So it was mentioned twice and encouraged, or warned against it twice. It is possible that the intended meaning is: 'similar in its repetitions'; thus it would be in the accusative case for distinction. The benefit of repetition is that souls are most averse to the discourse of admonition and advice. Therefore, what is not repeated upon them again from the beginning does not settle in them, nor do they act upon it. Hence, the Prophet ﷺ would repeat his words three times or more.

And when repetition becomes tiresome, it is mentioned that one of the characteristics of this book is that it delights with repetition; and it increases in sweetness even if it is repeated during the hours of the night and the edges of the day. So he said: ﴿تَقْشَعِرُّ﴾; meaning: it trembles; and it gathers; and it contracts with a strong contraction; from 'القَشْعُ'; which is the dry skin; and a letter was added for the increase of meaning; and the letter of repetition was chosen as an indication of exaggeration in it; and its being a letter of development is more suitable for the context. ﴿مِنهُ جُلُودُ﴾; meaning: the surfaces of bodies; ﴿الَّذِينَ يَخْشَوْنَ﴾; meaning: they fear with a great fear; and they experience a pleasure that necessitates reverence and awe; and that becomes the cause of that. And he praised them further by saying that they fear the Benefactor; for they are more fearful when the attributes of majesty are mentioned; and for that reason, the saying was directed to the description of beneficence; so he said: ﴿رَبَّهُمْ﴾; meaning: the One who nurtures them; and the Benefactor towards them; due to the trembling of their hearts. Al-Tabarani narrated from Al-Abbas - may Allah be pleased with him - that the Prophet, blessings and peace be upon him, said: "When the skin of a servant trembles from the fear of Allah, his sins fall away." And it was narrated from Ibn Umar - may Allah be pleased with both of them - that he passed by a man from the people of Iraq who had fallen down; he said: What is the matter with this one? He said: When the Quran is recited to him and he hears the mention of Allah, he falls down. Ibn Umar - may Allah be pleased with both of them - said: We fear Allah and do not fall down; and indeed, the devil enters into the interior of one of them; this was not the behavior of the companions of the Messenger of Allah, blessings and peace be upon him. ﴿ثُمَّ تَلِينُ﴾; meaning: it extends; and it becomes soft; and he presented what he explicitly stated regarding the trembling that necessitates dryness; and he delayed the hearts; distancing them from what may imply dryness; which would suggest hardness. So he said: ﴿جُلُودُهُمْ﴾; for their returning after a while to hope; even if their hardness intensified; ﴿وقُلُوبُهُمْ﴾; and his mentioning the renewal of the softness of the hearts along with the skins indicates the estimation of their trembling with it due to the intensity of fear; for indeed, fear can only be in the heart; and the secret of omitting the explicit mention of that is to purify it from mentioning what may imply hardness.

And when the heart is in a state of great turmoil and fluctuation, it indicates its preservation by His decisive command; and His overwhelming greatness; by the preposition 'إلى'; so that the meaning is: a tranquil and assured one; ﴿إلى ذِكْرِ اللَّهِ﴾; meaning: the One of majesty and honor; for the origin in His mention is hope; because His mercy precedes His anger; and He revealed the place of the implicit mention of 'the best of speech'; so that it does not imply that the pronoun refers to the Lord; thus becoming a suspicion for the people of union or others from the people of innovations. And he did not say: 'to the speech' or 'the book' for example; rather, he turned to what is known to be His mention - glorified and exalted is He -; to elevate its status; and he increased its grandeur by directing the words away from the description that necessitates beneficence to the comprehensive name of majesty and honor.

And when what he mentioned of the reports is astonishing; it indicates his greatness by his saying - in the manner of inference -: ﴿That﴾; meaning: the great and strange matter of the revealed discourse; and the taking; and the giving; ﴿The guidance of Allah﴾; meaning: that which nothing can prevent; ﴿He guides by it whom He wills﴾; and whoever Allah guides, then he has no misleader; and He leads astray by it whom He wills; so their skins do not feel affected by the hardness of their hearts; thus it becomes guidance for some people; and misguidance for others; ﴿And whoever Allah leads astray﴾; meaning: the greatest King; encompassing all things; with a misguidance firmly established in his heart; by what the jaw has indicated; so that the transient misguidance may exit; ﴿Then he has no guide﴾; because there is no repeller of His command; nor is there any successor to His decree; because He is the One in His dominion; and there is no partner for Him; thus the verse is from the interweaving: it first mentioned the absolute nature of His command in guidance; as evidence for the omission of something similar in misguidance; and secondly, the closing of the door of guidance upon whom He has led astray; as evidence for the omission of something similar for whom He has guided; and it is a decisive argument against the Qadariyyah.