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* تفسير Kashani Tafsir


{ ٱلَّذِينَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ ٱللَّهِ أَلاَ بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ }

those who believe, that is, those who turn in penitence and who believe with cognitive faith in the Unseen, and whose hearts are reassured by God's remembrance, the remembrance of the soul by means of the tongue and by reflecting upon [His] graces; or the remembrance of the heart by reflecting upon the angelic realm and contemplating the attributes of the Beauty and the Majesty. For there are levels of remembrance: the remembrance of the soul by means of the tongue and by reflecting upon [His] graces; the remembrance of the heart by contemplating the attributes; the remembrance of the innermost self by means of communion [with Him]; the remembrance of the spirit by means of witnessing; the hidden remembrance that is the courting at the falling into fervent love [of Him]; and the remembrance of God by being annihilated in Him. The soul is agitated when its attributes and the words of its speech are manifested, and it becomes fickle, and as a result the heart becomes variegated because of that and changes because of its [the soul's] words. But when God is remembered the soul settles down and the evil whisperings are dissipated, as he [the Prophet], blessings and peace be upon him, once said: 'Verily Satan places his snout upon the heart of the son of Adam, but when God is remembered, he slinks away and the heart is reassured'; likewise [is the case with] the remembrance of the heart by means of reflecting on the angelic realm and contemplating the lights of the realm of divine power. As for the remaining [types of] remembrances, these [also] only come about after the reassurance [of the heart] and [the performance of] righteous deeds, in this case self-purification and self-adornment;