The Qur’ān (13:27-29) says: “The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ Say: ‘Allah lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of Allah, the Exalted. It is indeed in the remembrance of Allah, the Exalted, that people’s hearts find their comfort. Those who believe and do righteous deeds shall have happiness and a most beautiful final goal.’”
Ayah 27 speaks about the blind who do not see all the signs Allah has placed in the universe and who are not satisfied with the Qur’ān as a great sign. Hence, they demand another miraculous sign. It also paints a picture of the hearts that find content by being alert of Allah’s presence. Such hearts do not display anxiety nor demand miracles in order to believe while they have the Qur’ān with them as the power of the Qur’ān can move mountains and split the earth wide apart. With the Qur’ān, the dead can be addressed. This is sufficient to tell us about the power and authority of the Qur’ān. The ayah concludes its discussion regarding those who ask for miracles by explaining to the believers that they hope for nothing. It draws their attention to the examples they see before them and to what, from time to time, befalls those who reject the truth.
This is the answer to their demand for a miraculous sign. It is not due to the lack of signs that they were going astray, but it is the lack of any desire in them to seek right guidance. For Allah does not force one to follow the right way, if he deliberately turns away from it. He lets such persons wander on the wrong ways they choose to wander. Even all those things that should serve as a means to guidance for a seeker of truth become the means of deviation for the one who seeks deviation. So much so that the light, which helps show the way to the former dazzles the eyes of the latter. This is how Allah leads a person astray.
This answer to the demand of a sign or miracle is matchless in its eloquence. It says to them; O misguided people, it is not due to the lack of signs that you are not finding the right path, but it is due to the lack of any desire in you for it. You do not see any of the countless signs that are scattered all around you because you have no desire to go to the right way. How can then any sign be helpful to you? For you would not see any of those signs. However, those, who seek the right way to Allah see these signs and find the right way with their help.
The answer to their demand is that miracles are not what lead people to believe. Faith has its solid foundation within the human soul. There are causes that lead to it, but these have to originate within the soul: “Say: ‘Allah lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him.’”
It is our turning to Him that makes us worthy of His guidance. Those who do not turn to Allah are those who deserve to go astray. This is indeed what happens to them. What matters, then, is our own heart and its being ready to receive Allah’s guidance. If so, it seeks it and appeals to Allah for it. Hearts, which do not make any positive move to seek Allah’s guidance, remain far removed from it. This is followed by an image of believing hearts that enjoy a congenial atmosphere of reassurance, happiness and peace: “those who believe and whose hearts find comfort in the remembrance of Allah.”
They find comfort in their feeling that their bond with Allah is a real one, and that they are close to Him, secure with His support. They are without worry – worry is normally only generated when we are left alone or when we are unsure of our way. They also find comfort in feeling secure against aggression, harm or evil, except as Allah wills for them. This is coupled with a resigned acceptance of whatever trial Allah wishes to test them with. They are reassured that Allah will always bestow on them His grace, giving them guidance, abundance and security in this life and in the life to come.
“It is indeed in the remembrance of Allah that people’s hearts find their comfort.” Such comfort is a profound reality in the hearts of believers who deeply and truly feel the meaning of faith. They have a bond with Allah which they recognise. They cannot express the meaning of such a bond in words. It touches their hearts, generating a feeling of happiness and reassurance that they do not stand alone in this universe. Whatever surrounds them is a friend, because it is all made by Allah under whose protection they live.
No one on earth is more miserable than those who are deprived of the blessing of a close relationship with Allah. Those who, having severed the most essential bond with their Creator, feel that they have no relationship with all around them are bound to suffer great misery. Who can be more wretched than one who does not realise why he has been created, where he is heading to, or why he suffers. Lost indeed is the one who goes about his life feeling isolated in an endless desert, having to strive without support, guidance or help. In life we often experience moments which none can withstand unless we are certain of Allah’s support and protection, regardless of whatever resources of fortitude, perseverance and power may be at our command. There are moments in life that render all that useless. However, such moments can be faced easily by those who find their comfort in Allah: “It is indeed in the remembrance of Allah that people’s hearts find their comfort.”
Those who turn to Allah are reassured when they remember Him, and find fine welcome when they return to Him. This is same as the outcome of their turning to Him in this life presenting their good deeds: “Those who believe and do righteous deeds shall have happiness and a most beautiful final goal.” In the Arabic text, the word tuba, is used. Ibn Abbas said that Tuba means “Happiness and comfort or refreshment of the eye.” Ikrimah said that Tuba means “How excellent is what they earned,” while Ad-Dahhak said, “A joy for them.” Furthermore, Ibrahim An-Nakhi said that Tuba means “Better for them,” while Qatadah said it means ‘you have earned a good thing.’ In another narration, Qatadah said that ‘Tuba for them’ means “It is excellent for them,” (and a beautiful place of return) and final destination. These meanings for Tuba are all synonymous and they do not contradict one another. Hence, their happiness is great, unending.