Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (417)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(27–29) “Those who disbelieve say, ‘Why has no sign been sent down to him from his Lord?’ Say, ‘Allah leaves astray whom He wills and guides to Himself whoever turns to Him—* those who believe and whose hearts find tranquility in the remembrance of Allah. Surely, in the remembrance of Allah do hearts find tranquility.’”

The Exalted informs us that those who disbelieve in Allah’s signs obstinately challenge the Messenger of Allah, making demands and saying, “Why has no sign been sent down to him from his Lord?” They claim that if such a sign were to come, they would believe. Allah answers them by saying, “Say, ‘Allah leaves astray whom He wills and guides to Himself whoever turns to Him’”—that is, whoever seeks His pleasure. Guidance and misguidance are not in their hands, such that they may make them contingent upon the signs they demand. Moreover, they are lying: “Even if We sent down the angels to them, the dead spoke to them, and We gathered all things before them face to face, they still would not believe unless Allah willed. But most of them are ignorant.”

Nor is the Messenger required to produce the particular sign that they specify and demand. Rather, when he brings them a sign that clearly establishes the truth of what he has brought, that is sufficient and fulfills the purpose. This is more beneficial to them than their demand for specific signs, for if the signs came exactly as they demanded and they still did not believe in them, the punishment would swiftly overtake them.

The Exalted then mentions the distinguishing mark of the believers: “Those who believe and whose hearts find tranquility in the remembrance of Allah.” That is, their anxiety and agitation depart, and joy and delight fill their hearts.

“Surely, in the remembrance of Allah do hearts find tranquility.” That is, hearts truly deserve and ought to find tranquility in nothing other than His remembrance. Nothing is more delightful ⦗418⦘, pleasing, or sweet to hearts than loving their Creator, finding solace in Him, and knowing Him. Their remembrance of Him is commensurate with their knowledge of Allah and their love for Him. This is according to the view that the remembrance of Allah means a servant remembering his Lord by declaring His perfection, professing His oneness, proclaiming His greatness, and other such forms of remembrance.

It has also been said that “the remembrance of Allah” refers to His Book, which He sent down as a reminder for the believers. According to this view, hearts finding tranquility in the remembrance of Allah means that when they come to know the meanings and rulings of the Quran, they find tranquility in them, for these point to the manifest truth, supported by evidence and proofs. In this way hearts find tranquility, since they find tranquility only through certainty and knowledge. These are guaranteed in the Book of Allah in the fullest and most perfect manner. As for other books that do not refer back to it, hearts find no tranquility in them; rather, they remain troubled by conflicting proofs and contradictory rulings.

“Had it been from anyone other than Allah, they would have found in it many inconsistencies.” This is known only by one who has gained thorough experience of the Book of Allah and reflected deeply upon it, while also examining other branches of knowledge. Such a person finds an immense difference between them and the Book of Allah. The Exalted then says:

﴿٢٧ - ٢٩﴾ ﴿وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ قُلْ إِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ أَنَابَ * الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ﴾ . يخبر تعالى أن الذين كفروا بآيات الله يتعنتون على رسول الله، ويقترحون ويقولون: ﴿لَوْلا أُنزلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ﴾ وبزعمهم أنها لو جاءت لآمنوا فأجابهم الله بقوله: ﴿قُلْ إِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ أَنَابَ﴾ أي: طلب رضوانه، فليست الهداية والضلال بأيديهم حتى يجعلوا ذلك متوقفا على الآيات، ومع ذلك فهم كاذبون، ﴿ولو أننا نزلنا إليهم الملائكة وكلمهم الموتى وحشرنا عليهم كل شيء قبلا ما كانوا ليؤمنوا إلا أن يشاء الله ولكن أكثرهم يجهلون﴾ ولا يلزم أن يأتي الرسول بالآية التي يعينونها ويقترحونها، بل إذا جاءهم بآية تبين ما جاء به من الحق، كفى ذلك وحصل المقصود، وكان أنفع لهم من طلبهم الآيات التي يعينونها، فإنها لو جاءتهم طبق ما اقترحوا فلم يؤمنوا بها لعاجلهم العذاب. ثم ذكر تعالى علامة المؤمنين فقال: ﴿الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ﴾ أي: يزول قلقها واضطرابها، وتحضرها أفراحها ولذاتها. ﴿أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ﴾ أي: حقيق بها وحريٌّ أن لا تطمئن لشيء سوى ذكره، فإنه لا شيء ألذ ⦗٤١٨⦘ للقلوب ولا أشهى ولا أحلى من محبة خالقها، والأنس به ومعرفته، وعلى قدر معرفتها بالله ومحبتها له، يكون ذكرها له، هذا على القول بأن ذكر الله، ذكر العبد لربه، من تسبيح وتهليل وتكبير وغير ذلك. وقيل: إن المراد بذكر الله كتابه الذي أنزله ذكرى للمؤمنين، فعلى هذا معنى طمأنينة القلوب بذكر الله: أنها حين تعرف معاني القرآن وأحكامه تطمئن لها، فإنها تدل على الحق المبين المؤيد بالأدلة والبراهين، وبذلك تطمئن القلوب، فإنها لا تطمئن القلوب إلا باليقين والعلم، وذلك في كتاب الله، مضمون على أتم الوجوه وأكملها، وأما ما سواه من الكتب التي لا ترجع إليه فلا تطمئن بها، بل لا تزال قلقة من تعارض الأدلة وتضاد الأحكام. ﴿ولو كان من عند غير الله لوجدوا فيه اختلافا كثيرا﴾ وهذا إنما يعرفه من خبر كتاب الله وتدبره، وتدبر غيره من أنواع العلوم، فإنه يجد بينها وبينه فرقا عظيما. ثم قال تعالى: