Tafsir of Ar-Ra'd 13:28

(Those who believe) is an appositive to (those who turn in repentance), an appositive of "the whole to the whole." If by "guidance" one intends [the state of] constant, continuous guidance, then the matter is manifest, due to the obvious fact that faith leads to it. If, however, one intends the initiation of that guidance, then "those who believe" refers to those whose state has arrived at faith, just as they say regarding [the verse] "guidance for the God-fearing (al-muttaqin)": meaning those who have arrived at piety. Otherwise, faith [itself] does not lead to the guidance in essence.

It is also permissible for it to be an explanatory conjunction (‘atf bayan) for that [previous phrase], or in the accusative case as a form of praise, or as the predicate of an omitted subject—that is, "They are those who believe."

(And whose hearts find rest)—that is, find stability and tranquility—(in the remembrance of Allah)—that is, in His miraculous Speech, which falsehood cannot approach from before it or from behind it. This is what is narrated on the authority of Muqatil. The application of the term "remembrance" (dhikr) to this [the Quran] is common in the [Divine] remembrance itself, such as His saying: "And this is a blessed Reminder," and: "Indeed, it is We who sent down the Reminder, and indeed, We are its guardian." The reason for the tranquility of their hearts through this is their knowledge that there is no sign greater than it; therefore, they do not propose signs [for challenges] as others propose them. The shift to the present tense verb (tatma'inn) is to signify the continuity of this tranquility and its renewal according to the renewal of the revealed Reminder.

(Unquestionably, by the remembrance of Allah)—alone, to the exclusion of other things to which the souls incline, such as worldly matters—(do hearts find rest.) If the intent is all other miracles, then the restriction (qasr) is because, for one who has not witnessed them, they are not on par with the Glorious Quran, for it is a remaining miracle until the Day of Resurrection, which everyone witnesses and through which all hearts find rest. This contains an intimation that the disbelievers have no hearts, and their minds are as empty air, since they do not find rest in it and do not consider it a sign, despite it being the most manifest and most brilliant of signs.

It has been said that there is an implied genitive in the expression; that is: "in the remembrance of His mercy and forgiveness," [finding rest] after the anxiety and agitation caused by the fear of His majesty, similar to His saying: "Then their skins and their hearts soften to the remembrance of Allah." This is appropriate—according to what is in [Al-Kashshaf]—for [the state of] turning in repentance to Him, and in this case, the verbal noun (masdar) is attributed to the doer.

It is also said that the "remembrance of Allah" refers to His proofs—Glory be to Him—which point to His oneness, and [the rest is] tranquility from the agitation of doubt and hesitation. This is appropriate to the mention of disbelief and its occurrence in contrast to it.

Others say that the intent of "His remembrance" is to find intimacy with Him and devotion to Him—Exalted is He—and thus the intent of "guidance" is its continuity and permanence. It is said that this is also appropriate to the context of disbelief, for when Allah alone is mentioned, the hearts of the disbelievers shrink in aversion. In these latter two interpretations, the verbal noun is attributed to the object.

The first view is most consistent with the structure, especially given His saying: "Why has no sign been sent down to him from his Lord?"—where the verbal noun [there] carries the meaning of the object.

It is strange what is reported in the commentary of Al-Khazin: that this refers to swearing by Allah, such that when a believer is sworn to by Allah, his heart becomes composed. Abu al-Shaykh also narrated something similar on the authority of al-Suddi; however, applying it to that here is not suitable for the context.

As for what is narrated from Anas—that when this verse was revealed, the Prophet (may Allah bless him and grant him peace) said to his companions: "Do you know what the meaning of this is?" They said: "Allah and His Messenger know best." He said: "He who loves Allah and His Messenger, and loves my companions"—and similar is what is narrated from Ali—may Allah ennoble his face—that when it was revealed, he (peace and blessings be upon him) said: "That is he who loves Allah and His Messenger, and loves my household truthfully, not falsely, and loves the believers, whether they be present or absent"—the intent here is not to explain the literal meaning of "the remembrance of Allah," but rather to state that those who are described with what was mentioned are those whom Allah and His Messenger love, etc. This is indeed the case, for there is hardly any separation between those traits. So reflect on this.

There is no contradiction between this verse, in all its facets, and His saying: "When Allah is mentioned, their hearts feel fear," because the intent there is fear resulting from His majesty and the reverence of His greatness.

The Imam mentioned several facets in explaining the tranquility of the heart through His remembrance, saying: Existing things are of three categories: (1) An agent that is not acted upon; (2) An entity that is acted upon and does not act; and (3) A being that both acts and is acted upon. The first is Allah—Exalted is He. The second is the body, for it has no property other than receiving various, conflicting effects and differing qualities. The third is the spiritual existents; when they turn toward the Divine Presence, they become receptive to the effects overflowing from It, and when they turn toward the corporeal signs, they yearn to exert influence over them, for the world of spirits governs the world of bodies.

Once this is known, [one realizes that] whenever the heart turns to contemplate the world of bodies, it experiences agitation, anxiety, and an intense inclination to dominate and manipulate it. But when it turns to contemplate the Divine Presence and receives the Eternal Lights, it becomes composed and tranquil. Furthermore, whenever the heart reaches a [worldly] thing, it seeks to move from it to another thing more noble, because there is no happiness in the corporeal world except that there is a higher rank above it. But when it ends by finding happiness in Divine Knowledge and Sacred Lights, it remains and settles, and is unable to transition from that at all, because there is no higher or more complete degree of happiness.

Also, when a particle of alchemy touches a copper body, it turns into gold that remains through the passage of time, enduring the melting caused by fire. Thus, the alchemy of the light of Allah is, when it strikes the heart, more worthy of transforming it into an enduring, pure, luminous substance that accepts no change or alteration. It is for these reasons that He—Exalted is He—said: "Unquestionably, by the remembrance of Allah do hearts find rest."

It is better to say that the cause of tranquility is a light which Allah pours into the heart of the believer by virtue of His remembrance, causing whatever anxiety, loneliness, and the like that was within it to depart. There is room for critical discussion regarding what he [the Imam] mentioned, and something similar will come, if Allah wills, in the chapter of Isharat (Indications).