“Those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort.” (Ra‘d, 13:28)
The disbelievers refrain from accepting the Qur’an as a miracle and instead demand that the Prophet (saw) be given miracles like those granted to the Prophet Musa and the Prophet Isa. However, unless Allah grants them guidance, the sending of miracles will be of no benefit to them. Those whom Allah guides are those who turn toward His religion (Ra‘d, 13:17). These individuals are described in the verse as follows: “Those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort.” (Ra‘d, 13:28)
In the noble verse cited above, two qualities of those whom Allah has guided are mentioned. The first is that they believe, and the second is that their hearts find tranquility in the remembrance of Allah. The term dhikr (remembrance) in this verse primarily refers to the Qur’an, as Allah has Himself named the Qur’an Dhikr in various verses (Hijr, 15:9; Anbiya, 21:50). The Qur’an is a miracle that is observable by all and will remain until the Day of Judgment. Knowing that there is no greater miracle than the Qur’an, the hearts of the believers find peace through it. When they read the Qur’an and reflect upon its warnings, they feel a sense of awe and fear due to the majesty of Allah. Then, as they recall the mercy and forgiveness mentioned within it, their hearts are filled with tranquility (Zumar, 39:23). Understanding the word dhikr in this verse as referring to the Qur’an also aligns well with the preceding verse (Ra‘d, 13:17). However, since the phrase “the remembrance of Allah” is used in an absolute sense, it encompasses not only the Qur’an but also other recognized interpretations related to dhikr (Al-Alusi, Ruh al-Ma‘ani, XIII, 149).
The second meaning of dhikr refers to the general remembrance of Allah in its absolute sense. When those whom Allah has guided turn to Him through faith and remembrance, they are enveloped by a sense of peace and serenity. This is because, in the face of the many sorrows and worries of the world, its various pains and sufferings, they find in their Lord the One Who hears their voices, the One Who responds when they call upon Him (Ghafir, 40:60; Baqarah, 2:186). They have sought refuge in His protection, taking shelter in the One Whose might renders all worldly powers insignificant. No worldly calamity can overcome them. Once they pass through the gates of faith and remembrance and take refuge in this firm fortress, emotions such as loneliness, anxiety, worry, sadness, and fear can find no entry. Their hearts, filled with the remembrance of Allah, leave no room for negative feelings. Through dhikr, their hearts are filled with joy, and they view life with the hope granted by divine mercy and forgiveness. In contrast, disbelievers adopt an entirely opposite outlook (Zumar, 39:41).
The remembrance of Allah (dhikr) also encompasses verbal remembrance— mentioning His name with the tongue. This form of dhikr helps keep the heart alert to the awareness of being under divine watch (Ibn ‘Ashur, al-Tahrir wa’l-Tanwir, XIII, 138). Therefore, by constantly engaging in verbal expressions of dhikr such as tasbih (saying “Subhanallah”), tahmid (saying “Al-hamdu lillah”), and takbir (saying “Allahu akbar”), believers steadily progress along the path to tranquility. However, the dhikr that truly brings peace to the heart is not the one uttered by the tongue alone while the heart remains untouched. The dhikr that brings serenity is that which carries the warmth of faith, which stirs emotions and enlivens the soul. This is why the verse places faith before remembrance— because the foundation and source of true dhikr must be faith, and dhikr must be rooted in that faith (‘Abd al-Karim al-Khatib, al-Tafsir al-Qur’ani li’l-Qur’an, III, 111). Other meanings of Allah’s dhikr include perceiving the signs that point to His existence and oneness, witnessing miracles beyond human capability, contemplating His verses, recognizing the perfection of His power, and remembering His grace and blessings upon them, as well as recalling His promises to them.
To emphasize the importance of the truth that hearts find tranquility through the remembrance of Allah, this reality is reiterated in the next sentence of the verse with a phrase of warning and emphasis: “Surely in the remembrance of Allah do hearts find comfort.” This sentence points to the universality, exclusivity, and continuity of the stated truth, which can be outlined as follows: First, this truth applies to all human beings—believers and disbelievers alike. That is, all hearts are capable of attaining tranquility through the remembrance of Allah. The use of the plural form al-qulub (the hearts) indicates this generality. Second, hearts cannot attain true peace through any worldly means. The only source of genuine tranquility is the remembrance of Allah. This is inferred from the syntactic emphasis (taqdim-ta’khir) placed on the phrase “with the remembrance of Allah” in the sentence structure. Third, since remembrance is a continuous act, and peace is renewed with every act of remembrance, it follows that the tranquility it brings is likewise ongoing. The fact that the verb “find comfort” is used twice in the verse and each time in the present tense (implying continuity) signifies this point clearly (Ibn ‘Ashur, ibid, XIII, 138; Abu Zahrah, Zahrat al-Tafasir, VIII, 3946).
In conclusion, due to the lifestyle of the modern age, people today often face various issues such as stress, anxiety, loneliness, and spiritual turmoil, and they seek remedies to overcome them. In this search, some turn to the practices of religions originating from India or the Far East, claiming to manage negative emotions or attain inner peace; others place their hopes in modern-day superstitions or exploitative networks. However, believers who sincerely adhere to the tenets of faith and worship prescribed by our noble religion have no need for such alternatives. Within this context, the aforementioned verse shows the path to attaining peace of heart. Through reciting the Qur’an and remembering Allah in general, believers come to understand the meaning of their existence, reach the truth, and are freed from doubts. Dhikr becomes for them a shield against the sorrows of the past and the worries of the future; a balm for the wounds of the soul and a soothing breeze for the heart. Without needing to confine it to specific numbers or times or involving intermediaries, they may infuse their life with dhikr and attain inner peace. Our Lord informs us that whoever grasps this truth will find the straight path and attain happiness, while whoever ignores it will face a life filled with hardship and a dreadful end (Ta-Ha, 20:123–124).
