Epigraph

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَآبٍ

Written and collected by Zia H Shah MD

Abstract

Human beings universally seek inner peace and contentment, a state often described as tranquility of the heart. In the Islamic tradition, the Qur’an links this peace of mind directly to the practices of Ṣalāt (formal prayer) and dhikr Allāh (remembrance of God). This paper provides a multidisciplinary commentary on Qur’an 13:28–29, verses which affirm that “in the remembrance of Allah do hearts find rest.” We explore these verses from psychological, scientific, philosophical, and theological perspectives. The commentary examines how regular prayer and mindfulness of God can alleviate anxiety and foster happiness, referencing contemporary psychological research alongside classical Islamic teachings. Drawing on nearly 70 Qur’anic verses about establishing prayer, relevant aḥādīth (Prophetic traditions) – including a sacred ḥadīth qudsī on the God–servant relationship – and insights from philosophy, we illustrate how spiritual devotion is linked with emotional well-being. The discussion integrates Islamic theology with modern psychology of happiness, showing that ṣalāt and dhikr provide not only spiritual fulfillment but also measurable benefits for mental health. The thematic epilogue reflects on the convergence of these domains, concluding that aligning one’s heart with the Divine through devoted prayer and remembrance is a timeless prescription for true peace of mind.

Introduction

In a fast-paced world rife with stress and uncertainty, the quest for lasting inner peace has gained renewed urgency. Modern psychology often approaches peace of mind through mental health interventions, yet spiritual traditions have long asserted that true contentment is rooted in a transcendent connection. Islam, in particular, emphasizes that ultimate tranquility (sakīnah) is found in nearness to God. The Qur’an addresses the human condition of anxiety and restlessness, offering a clear antidote: “Verily, in the remembrance of Allah do hearts find rest” en.islamonweb.net. Nowhere is this message more explicit than in Surah Ar-Raʿd (Chapter of ‘The Thunder’), verses 28–29, which link faith and the recollection of God with ṭumaʾnīnah (calm reassurance) in the heart. This commentary delves into those verses, examining how prayer (ṣalāt) and remembrance of God (dhikr Allāh) are portrayed as keys to psychological ease and happiness. We will analyze the Arabic text and classical understanding of the verses, connect them to prophetic teachings (including a profound hadith qudsi about God’s closeness to those who remember Him), and discuss parallels in scientific research on prayer and well-being. Philosophical reflections on the nature of happiness and contentment will also be incorporated, drawing comparisons between Islamic thought and wider human wisdom. Through this multidisciplinary lens, we aim to demonstrate that the Islamic prescription for inner peace – steadfast prayer and constant God-consciousness – resonates strongly with what contemporary studies and timeless philosophy identify as ingredients for a contented life.

Qur’an 13:28–29 – Peace of Heart in Remembrance of God

Qur’an 13:28 in Arabic: “الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ”. This verse, translated, states: “Those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort” quran.com. Here, dhikr Allāh (literally “remembrance of God”) signifies any act of recalling, mentioning, or being mindful of God – whether through verbal praise, meditation on His attributes, recitation of scripture, or prayer. The phrase tatma’innul qulūb describes hearts attaining iṭmi’nān – a deep tranquility or reassurance. Classic exegesis notes that this tranquility is a gift from God to the believers, as their faith and God-consciousness soothe their anxieties and doubts en.islamonweb.net. The verse pointedly declares that only in connection to God do human hearts finally come to rest, implying that without this spiritual anchor, the heart remains in a state of unease.

Qur’an 13:29 continues: “ٱلَّذِينَ آمَنُوا وَعَمِلُوا ٱلصَّٰلِحَاتِ طُوبَىٰ لَهُمۡ وَحُسۡنُ مَـَٔابٍ”, which can be rendered as: “Those who believe and do righteous deeds – for them is happiness (ṭūbā) and a beautiful final return” islamawakened.com. The term ṭūbā in Arabic carries the connotation of bliss, delight, and goodness. According to Qur’anic commentators, it encompasses both a state of joy in this world (inner contentment derived from faith and good works) and the ultimate felicity of Paradise in the hereafter islamawakened.com islamawakened.com. Thus, verse 29 reinforces that believers who live righteously will be rewarded with a good life and ultimate peace in the presence of God. In context, taken together, 13:28–29 assure that faith (īmān) and righteous action (‘amal ṣāliḥ) – chief among these actions being regular ṣalāt and dhikr – lead to a serene heart and lasting joy. These verses were revealed in a chapter that acknowledges human struggles and opposition to the truth, yet they offer this comforting beacon: no matter the external turbulence, remembering God internally grants believers an oasis of calm. This promise echoes elsewhere in the Qur’an, for example: “Those who believe and establish prayer… will have no fear upon them, nor will they grieve” myislam.org. In Islamic theology, fear and grief are the two poles of emotional disturbance – anxiety about the future and sorrow over the past – and the Qur’an frequently uses the phrase “no fear, nor grief” to describe the spiritual-security of the believers. We see in 13:28–29 that this security and contentment is rooted in one’s relationship with God, cultivated through remembrance and prayer.

To appreciate the full impact of these verses, it is worth noting the Quranic view of the human heart (qalb). Unlike modern materialist perspectives that locate consciousness solely in the brain, Islam regards the heart as the spiritual core of a person – the locus of faith, intuition, and emotion en.islamonweb.net. The Qur’an speaks of hearts that are “hardened,” “blind,” or “diseased” when devoid of faith, and of hearts that are “peaceful” (mutma’inn), “soft,” and “guided” when touched by divine light. In Qur’an 13:28, the heart’s restlessness is stilled by dhikr, indicating a profound alignment between the human soul and its Creator. Islamic sages liken dhikr to food and water for the heart – without it, the soul is starved and agitated; with it, the soul is nourished and pacified. Even outside the Islamic tradition, thinkers have intuited this truth. The 4th-century theologian Saint Augustine famously wrote, “You have made us for Yourself, O Lord, and our hearts are restless until they rest in You.” angelusnews.com. This legendary insight from a completely different context mirrors the Quranic declaration in 13:28 – that the human heart finds lasting rest only in the Divine. From a philosophical standpoint, this suggests that ultimate meaning and fulfillment in life are tied to something beyond the material realm. Wealth, status, and worldly pleasures may tantalize the heart but cannot quell its deeper longing. The heart craves the transcendent – and in Islamic understanding, dhikr Allāh is the direct act of satiating that spiritual craving by turning the heart towards the Infinite.

Theological Perspective: Salāt, Dhikr, and Inner Peace

In Islam, Ṣalāt (the formal ritual prayer performed five times daily) and dhikr (informal remembrance of God, which can be done at any time) are distinct practices, but they deeply intertwine. The Qur’an often couples faith with action, and no action is emphasized more after faith (īmān) than establishing the prayer. In fact, the command to “establish prayer” (aqīmū al-ṣalāt) appears numerous times throughout the Qur’an – by some counts, over 67 verses of the Qur’an explicitly mention the importance of performing the prayers myislam.org. This frequent injunction underlines that prayer is the cornerstone of living one’s faith. Not only is ṣalāt an obligation, it is described as a mercy and a source of help: “O you who believe, seek help through patience and prayer; indeed Allah is with the patient” (Qur’an 2:153) myislam.org. While patience steadies a troubled heart, prayer connects it to the source of all comfort, namely God Himself.

Crucially, prayer in Islam is designed as an act of remembrance. God instructs Moses in the Qur’an, “Establish prayer for My remembrance” islamawakened.com, indicating that mindful awareness of Allah is the very purpose of the ritual. The movements and recitations of ṣalāt are imbued with praise, gratitude, and supplication – all forms of dhikr. Thus, ṣalāt is essentially a focused session of dhikr that engages one’s body, tongue, and heart together in worship. The Qur’an says: “Recite what is revealed to you of the Book and establish prayer. Indeed, prayer restrains one from indecency and wrongdoing, and the remembrance of Allah is greater” (Qur’an 29:45) quran.com. Classical commentators interpret “the remembrance of Allah is greater” to mean either (a) that Allah’s remembrance of the worshipper (i.e. His response and reward) is greater than the worshipper’s remembrance of Him, or (b) that remembering Allah at all times is even greater in scope than the specific prayers islamicstudies.info. In either case, we see that ṣalāt and dhikr serve to purify the person from harmful behaviors and thoughts, creating a moral and psychological equilibrium. A person who prays with presence of heart (khushūʿ) is training their soul to focus beyond worldly temptations, which in turn curbs anxieties born of those very temptations.

The Islamic tradition abounds in teachings that tie prayer and dhikr to peace of mind. A renowned hadith (Prophetic saying) narrated by Bilal ibn Rabah recounts how Prophet Muhammad (ﷺ) would warmly say to him: “O Bilal, call the iqāmah (start) for prayer – give us comfort by it.” sunnah.com The Prophet referred to the act of performing ṣalāt as a source of rāḥa, meaning relief, relaxation, and comfort. Instead of seeing prayer as a burden or ritual chore, he saw it as the soul’s repose – a chance to unplug from the world and find rest in intimacy with Allah. Another famous saying of the Prophet is: “The coolness of my eyes was placed in the prayer.” abuaminaelias.com The expression “coolness of eyes” (Qurrat al-‘ayn) in Arab culture refers to a deepest joy and solace. By describing prayer in this way, the Prophet (ﷺ) taught that his greatest emotional relief and pleasure was found in the act of communing with his Lord. It is notable that he said this in the same breath as mentioning worldly joys (he said, “Perfume and loving spouses were made dear to me of this world, but the delight of my eyes is in ṣalāt” abuaminaelias.com). In other words, while he appreciated permissible worldly blessings, it was the spiritual act of prayer that truly refreshed his spirit and gave him contentment.

These sayings align perfectly with Qur’an 13:28’s message. They illustrate on a personal level how remembrance of God grants sakīnah (tranquility). When one stands in prayer, recites God’s words, and bows and prostrates in humility, one experiences a unique peace. Theologians note that in sujūd (prostration) – with forehead on the ground – a believer is physically and mentally at their lowest and most humble, yet this very posture yields an unparalleled sense of exaltation and peace in the heart en.islamonweb.net. By surrendering to something greater than oneself, the individual actually feels liberated from the weights of ego, stress, and control that normally trouble the mind. In a hadith, the Prophet (ﷺ) said, “I have been prohibited from reciting the Qur’an while bowing or prostrating. As for bowing, glorify the Lord in it. And as for prostration, exert yourselves in supplication (du‘ā’), for it is most likely to be answered.” This indicates the special intimacy one has with God during the prayer – especially in prostration – which brings the servant into qurb (nearness) to the Divine. It is in that nearness that the heart finds what it was longing for.

In Islam’s spiritual psychology, nearness to God is not a physical distance but a metaphysical concept describing closeness in love, remembrance, and divine response. The Qur’an quotes God as saying, “Remember Me – I will remember you” (2:152). A famous ḥadīth qudsī (sacred narration in which God speaks in the first person through the Prophet) elaborates on this relationship. The Prophet relayed that Allah said: “I am as My servant expects of Me, and I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself; if he mentions Me in a gathering, I mention him in a better gathering. If he draws near to Me a hand’s span, I draw near to him an arm’s length; if he draws near to Me an arm’s length, I draw near to him a fathom’s length; and if he comes to Me walking, I go to him at speed.” hadeethenc.com. This profound narration highlights that when a person engages in dhikr Allāh, God’s grace and support envelop that person (“I am with him when he remembers Me”). In other words, the act of remembering God is met with a divine remembrance and care that tangibly transforms the believer’s inner state. It’s as if Allah is saying: Make mention of Me and you will find Me by your side. The assurance “I am with him” echoes the Quranic concept of ma‘iyyah (divine accompaniment) which instills courage and tranquility. Knowing that the Lord of the worlds is “with you” grants a peace that no worldly security can offer.

Furthermore, the hadith qudsi uses analogies of distance to emphasize that any step a person takes toward God through remembrance or worship is met with an even greater Divine response. The more one increases in prayer and invocation, the more one feels the maḥabbah (love) and ma‘iyyah of Allah, resulting in a heart at peace. This is corroborated by another well-known sacred tradition: “My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him; and then continues to draw near to Me with extra works until I love him. And when I love him, I become his hearing with which he hears, his sight with which he sees…” (Ṣaḥīḥ al-Bukhārī). In essence, love and remembrance of God lead to such closeness that a person’s very perception is illuminated by the Divine. Such a person’s heart is firmly anchored in trust (tawakkul) and serene acceptance (riḍā), immune to the storms of worldly worry. This represents the pinnacle of inner peace in Islamic spirituality – what the Qur’an calls the “tranquil soul” (al-nafs al-muṭmaʾinnah) to whom it will be said, “O tranquil soul, return to your Lord well-pleased and pleasing unto Him. Enter among My servants; enter My Paradise.” (Qur’an 89:27–30). It is a soul that achieved contentment through constant connection with God, and thus enters an everlasting abode of peace (Dār al-Salām) in the hereafter surahquran.com.

Psychology and Science of Prayer: Happiness, Stress-Relief, and Contentment

Beyond theological affirmations, there is a growing body of scientific research examining how religious practices like prayer and meditation affect mental health. Intriguingly, many findings are consonant with the claims of the Qur’an and Hadith about prayer’s calming impact. Modern studies in psychology have observed that regular prayer or spiritual meditation correlates with lower stress and greater well-being psychologytoday.com psychologytoday.com. For instance, a large study led by researchers at Harvard found that young adults who prayed daily tended to report fewer depressive symptoms and higher levels of life satisfaction and self-esteem compared to those who never prayed psychologytoday.com. In the same study, those with a religious upbringing (attending services or praying in youth) were significantly more likely to be happy in adulthood and less prone to substance abuse and risk behaviors hsph.harvard.edu hsph.harvard.edu. Specifically, those who prayed or meditated daily in childhood were about 16% more likely to report higher happiness as young adults hsph.harvard.edu. Such statistical trends reinforce the idea that a habit of prayer instills a positive outlook and coping skills that last into later life.

Other research highlights prayer’s role as an emotional buffer. In surveys of patients coping with illness, over 70% agreed that personal prayer was helpful to their mental health psychologytoday.com. It appears that prayer provides a form of cognitive-behavioral therapy by reframing one’s challenges in the light of faith. When a person prays, they often articulate worries and hopes to God (similar to therapeutic journaling or talk therapy), which can reduce rumination and impart a sense of release. Additionally, belief in a loving, listening God can foster optimism (what psychologists term “positive expectancy” or hope). This is remarkably in line with the hadith qudsi above: “I am as My servant thinks of Me” – meaning God deals with the servant according to the servant’s expectation of Himhadeethenc.com. A believer maintaining a good expectation (that God will help, forgive, or provide) is psychologically practicing positive cognitive appraisal, which many therapists encourage for mental resilience.

Neuroscientific studies have also shown that prayer and meditation practices can activate brain regions associated with relaxation and emotional regulation. The rhythmic breathing and recitation in Islamic prayer resemble aspects of mindfulness meditation known to calm the sympathetic nervous system. In fact, Islamic tradition encourages khushūʿ (a state of calm focus and humility) during prayer, which today might be likened to a mindful state. One Islamic article on mental wellness notes that the rhythmic nature of dhikr produces a meditative state, soothing the nervous system and deepening the spiritual connectionen.islamonweb.net. Brain imaging on people engaged in contemplative prayer has demonstrated lowered activity in the amygdala (the brain’s fear center) and increased activity in the prefrontal cortex (associated with attention and happiness). This biophysical evidence suggests that sincere prayer can literally rewire our stress response over time. As one psychology author summarized, “the amassed research indicates that prayer is modestly but positively correlated with a range of mental health outcomes,” including lower anxiety and greater subjective well-beingpsychologytoday.com. In sum, science is “catching up” in affirming that prayer and remembrance can be powerful tools for emotional coping and cultivating happiness.

There are also interesting findings about how prayer gives a sense of purpose and social support, which are key components of contentment. Regular worshippers often report feeling part of a community and having a framework of meaning for their experiencespsychologytoday.comen.islamonweb.net. Congregational prayers (like the Muslim Friday prayer) create social bonds and a support network; knowing one is not alone in their struggles can greatly ease mental burdens. The Prophet Muhammad (ﷺ) also emphasized social connection – he said “Prayer in congregation is twenty-seven times more rewarding than praying alone” (Ṣaḥīḥ al-Bukhārī), which not only encourages communal worship but suggests there is added value (spiritual and psychological) in praying together. One study from Harvard’s Human Flourishing Program pointed out that youths who attended religious services or activities had higher rates of volunteering and a sense of mission in lifehsph.harvard.eduhsph.harvard.edu. This aligns with the Islamic view that worship and service are intertwined; living a life of purpose (serving God and His creation) leads to greater contentment than a self-centered life.

From a therapeutic perspective, many psychologists now acknowledge the importance of spirituality or belief in treatment plans – a subfield known as spiritually integrated psychotherapy. For believers, clinicians have found that encouraging prayer or trust in God can augment conventional treatments for depression or traumapsychologytoday.compsychologytoday.com. However, it’s important to balance that prayer is not a replacement for medical care or counseling, but rather a complementary practice that can enhance mental resiliencepsychologytoday.com. This was understood by classical Muslim scholars as well: while they advocated spiritual remedies for worry (like specific supplications, Qur’an recitation, etc.), they also recognized the role of medicine and counsel. Imam Al-Ghazālī, for example, wrote extensively about disciplining the soul and purifying the heart with dhikr, but also about balancing the mind, body, and soul’s needs. In today’s terms, one might say Islam supports a biopsychosocial-spiritual model of health – recognizing we are beings with physical, psychological, social, and spiritual dimensionsen.islamonweb.neten.islamonweb.net.

One cannot discuss psychology of happiness without touching on the concept of contentment (qanāʿah or riḍā in Islam). Contentment is essentially accepting and finding gratitude in one’s situation. Regular prayer inculcates this by structuring the day around remembrance and by repetitively reminding the person of higher purposes. Each ṣalāt contains verses like “Praise be to Allah, Lord of the worlds” and supplications like “O Allah, guide me, have mercy on me”. This constant pattern trains the psyche towards gratitude and reliance on God’s wisdom. In a hadith, the Prophet said, “Indeed amazing is the believer’s affair – if something good happens, he thanks God and it is good for him; if something bad befalls, he patiently perseveres and it is good for him” (Ṣaḥīḥ Muslim). Such optimism and patience are easier to attain for someone who punctuates their day with prayer. In fact, the Qur’an connects prayer with patience directly, as cited earlier (2:153), and also tells the Prophet: “We certainly know your heart is distressed at what they say. So glorify the praises of your Lord and be of those who prostrate (in prayer), and continue to worship your Lord until certainty (death) comes to you” (15:97-99). This implies the antidote to emotional distress was to engage more deeply in dhikr and prayer. Modern stress management likewise advises engaging in calming routines or meditation when distressed – the believer’s version of that is wuḍūʾ (ablution) and ṣalāt.

It is fascinating to note that the Qur’an explicitly acknowledges the anxious nature of the human ego and then provides an exception for the people of prayer. In Sūrah Al-Ma‘ārij, it states: “Indeed, mankind was created anxious (restless): distressed when evil touches him, and stingy when good touches him – except those devoted to prayer” (70:19–22)islamawakened.com. This remarkable passage diagnoses a fundamental human weakness – being halūʿ (extremely impatient and fretful) – and then carves out the cure: steadfast prayer. Those who are al-muṣallīn (constant in ṣalāt) are exempted from the typical anxiety of human temperament. They learn through daily communion with God to endure hardships without panic and to enjoy blessings without miserliness or arrogance. In other words, prayer normalizes emotional extremes and engenders equanimity. By remembering the Almighty in good times and bad, one is less likely to swing between despair and over-exuberance. This Quranic insight, penned 14 centuries ago, resonates with current understandings in positive psychology: practices like gratitude, mindfulness, and pro-social behavior all help temper our innate negativity bias and hedonic treadmill. Prayer encapsulates gratitude (thanking God), mindfulness (focusing on the Divine Presence), and pro-social intent (praying in congregation and for others’ welfare) – hence it is a comprehensive exercise for emotional balance.

Philosophical Reflections: Happiness, Meaning, and God-consciousness

Philosophers and sages throughout history have pondered what constitutes true happiness. Is it pleasure? The absence of pain? Virtuous activity? For many ancient philosophers (e.g., Aristotle’s notion of eudaimonia), the highest happiness was tied to virtue and the fulfillment of one’s nature. In Islamic philosophy, happiness (sa‘ādah) is ultimately the soul’s fulfillment through knowledge and worship of God – effectively, the soul realizing its fitrah (innate nature) by connecting with its Creator. This view aligns with the Quranic premise that the human soul was made to worship Allah (51:56) and finds peace only in that role (13:28). If one accepts that humans have a spiritual yearning for the transcendent, then neglecting this yearning leaves a void that material success alone cannot fillangelusnews.comangelusnews.com. Many modern thinkers echo this: Viktor Frankl, a psychiatrist and Holocaust survivor, famously observed that mankind’s primary drive is not pleasure but a sense of meaning. He argued that despair arises from a lack of meaning, and even suffering can be endured if it holds meaning. In an Islamic context, prayer and remembrance provide a constant source of meaning – aligning daily life with a cosmic purpose.

Consider how prayer frames a believer’s day: at dawn, it reminds one of hope and gratitude for life; at noon, it provides a respite to reconnect and re-center intentions; in the afternoon, it soothes and resets priorities; at sunset, it mixes gratitude with reflection as the day ends; and at night, it brings closure, repentance, and trust as one sleeps. This rhythm guards the soul against existential aimlessness. Philosophically, one could argue that peace of mind is not an end in itself but a byproduct of living in harmony with one’s values and purpose. For a believer, that purpose is nearness to God, and the values are those taught by God. Thus, salāt and dhikr are not magical rituals – they are practical frameworks that continually redirect a person to live meaningfully, which then yields contentment.

Even for those not coming from a faith perspective, the idea that mindfulness, gratitude, and self-transcendence contribute to happiness is gaining traction in positive psychology. Self-transcendence – rising above the self to connect with something greater – is often listed as a component of well-being. Prayer is quintessentially a practice of self-transcendence: one humbles the ego (acknowledging dependence on the Divine), and one aspires to connect with the Absolute. A life grounded in such a practice tends to be less plagued by the emptiness that comes from ego-centered pursuits. This does not mean one abandons worldly life; rather, one engages in worldly responsibilities and pleasures without being enslaved by them. The heart remains “with God” even while the hands are busy in the world. This balance is a hallmark of Islamic teachings – exemplified by the Prophet and his companions who were active in society but spiritually anchored. They demonstrated that inner peace is achievable in the midst of worldly life, through remembrance. As the Qur’an states: “Men and women who remember Allah often – Allah has prepared for them forgiveness and a great reward” (33:35). And “Those who are neither distracted by commerce nor trade from the remembrance of Allah, and establishing prayer, and giving charity… Allah will reward them and give them of His bounty” (24:37-38). Such people live in the material world but their hearts are connected to the metaphysical reality, yielding a stable sense of peace regardless of material fluctuations.

It is insightful to compare the Islamic concept of happiness with some Western philosophical ideas. For example, the Stoics believed peace of mind (ataraxia) comes from living in accordance with nature and virtue, and accepting what is beyond one’s control (the Stoic “dichotomy of control”). Islam similarly teaches tawakkul (trust in God’s decree) – after one has done one’s duty, one leaves the outcome to Allah. This reliance is often achieved through du’ā (supplicatory prayer) and dhikr which remind the believer that outcomes rest with God. Such reliance alleviates the crippling anxiety over what one cannot control. It does not breed passivity; rather, it empowers one to act righteously and then not be consumed by worry. The Prophet ﷺ said, “If you truly put your trust in Allah, He will provide for you as He provides for the birds – they go out hungry in the morning and return full in the evening” (Tirmidhī). The bird does the work of flying out, but it doesn’t hoard anxiously; it trusts that nature (or God through nature) will continue to provide. A believer with tawakkul works diligently but knows when to mentally let go – a skill many secular stress-management approaches also try to cultivate (sometimes via techniques like “worry time” or mindfulness to break overthinking cycles). In Islam, the night prayer or du’ā before sleeping often serves that purpose: pouring one’s concerns to God and sleeping with a peaceful heart.

Another philosophical parallel can be drawn with Aristotle’s idea that virtue leads to happiness. In Islam, prayer and dhikr are considered not just rituals but virtues in themselves (‘ibādāt), and they inspire moral virtues (akhlāq). A person who prays five times is repeatedly reminded to be truthful, patient, generous, etc., because prayer includes praising God’s mercy and asking for guidance to the straight path. Thus, through ritual one internalizes virtues, and those virtues (like honesty, charity, patience) objectively create better relationships and life outcomes, which in turn make a person happier. Numerous verses connect ṣalāt with improved character, such as “Surely prayer prevents lewdness and evil” (29:45)quran.com. When one refrains from evil, one’s life naturally has less chaos and guilt – a more peaceful existence. From a philosophical ethics standpoint, one could say Islamic practice harmonizes the hedonic and eudaimonic aspects of happiness: it provides moments of spiritual pleasure or bliss (a sweetness in prayer that devotees often describe) and it builds a life of meaning and virtue (eudaimonic well-being).

Finally, reflecting on death and the afterlife, which the Qur’an often does, also profoundly shapes contentment. Believers are taught that this life is temporary and true, everlasting peace lies with God in the next life. This perspective can reduce the sting of losses and temper the highs of gains, making one’s emotional state more even. They see life’s vicissitudes as tests and fleeting scenes. Paradoxically, by not seeking ultimate fulfillment in this transient world, they are able to enjoy it in a balanced way and not fall into deep despair when faced with adversity. This is the Quranic worldview, and prayer five times a day reinforces it by constant reminders of accountability and hope in God’s mercy. Thus, philosophically, the Islamic path suggests that happiness is not an endpoint but a companion on the journey of seeking God. When one seeks God, one finds happiness thrown in; when one seeks only happiness (especially in worldly things), it often eludes one.

Hadith Qudsi: “I Am With Him When He Remembers Me” – The Divine Relationship

We have touched on this beautiful hadith qudsi earlier, but it deserves a dedicated reflection for the light it sheds on the Divine-human relationship in Islam. In this narration from Sahih Bukhari and Muslim, God speaks about how He relates to His servant’s thoughts and remembrancehadeethenc.com. “I am as my slave thinks of Me” – meaning, if a person has faith and positive expectancy from God, God will treat them in a way that fulfills those good expectationshadeethenc.com. This encourages believers to always think well of God (have ḥusn al-ẓann), which in practice means never losing hope in His mercy and aid. Psychologically, this fosters an optimistic mindset that is linked to resilience and emotional well-being. We then see: “and I am with him when he remembers Me.” The assurance of God’s presence (“with him”) when one engages in dhikr is immensely powerful. In Islamic theology, while God is transcendent, He is also closer to each person than their jugular vein (50:16). But this closeness can be a source of comfort or of indifference depending on one’s awareness. When a person actively remembers God, they become aware of God’s nearness, and thus they feel the support and love entailed by “I am with him.” The hadith qudsi continues to illustrate that any act of remembering or approaching God is met with a far greater response from Him – a promise of reciprocation and multiplication of gracehadeethenc.com.

What does it mean for inner peace? It means a believer is never truly alone in their struggles. If they maintain remembrance, they have the best ally. Sometimes anxiety and depression are exacerbated by a sense of loneliness or abandonment. For a believer, dhikr is a direct antidote: “Remember Me; I will remember you” (2:152) assures that God’s care is immediately invoked by our remembrance. There is also a Hadith Qudsi where Allah says, “O son of Adam, if you remember Me in yourself, I will remember you in Myself; if you remember Me in a gathering, I will remember you in a better gathering (of angels)… O son of Adam, so long as you seek My forgiveness, I will forgive you… were your sins to reach the clouds, I would still forgive if you asked… and if you come to Me with an earth-load of sins but not associating anything with Me, I will come to you with an equal measure of forgiveness.” (Tirmidhī). This shows that even when a person has erred gravely, the simple act of turning back to God, invoking Him, brings about immense relief in the form of forgiveness. Guilt and spiritual distress are lifted by God’s remembrance and forgiveness, which is essential for deep peace.

Moreover, the hadith qudsi “I am with him when he remembers Me” can be experienced by believers in moments of intense dhikr or prayer – a profound sense of peace and presence that descends upon the heart. Muslims often describe a sukūn (calm stillness) that envelops them when reciting Qur’an or doing tasbīḥ (repeating phrases glorifying God). This is understood as the presence of God’s mercy. The Quran terms it “tanazzal al-sakīnah” – tranquility descends – such as in 48:4: “He it is who sent down tranquility into the hearts of the believers, that they might increase in faith”quran.com. There is even a narration that when a group gathers to do dhikr, “angels surround them, mercy covers them, tranquility descends upon them, and God mentions them to those (angels) with Him” (Muslim). All these descriptions reinforce that actively remembering Allah is accompanied by a palpable tranquility.

From a relational viewpoint, this hadith qudsi portrays an intimate friendship between God and the worshiper. In Islamic spirituality, this is the concept of walāyah (being a beloved friend of God, often translated as sainthood). The Qur’an says: “Behold! The friends of Allah – there will be no fear concerning them, nor will they grieve” (10:62). Thus, those who have attained a constant state of God-remembrance are promised freedom from fear and grief – essentially perfect peace of mind. They have so much trust in God’s plan and nearness that worldly worries cannot shake their equilibrium. A striking historical example is given of the Prophet Muhammad (ﷺ) himself during the migration to Madinah, when he and his companion were hiding in a cave from enemies in hot pursuit. The Prophet comforted his panicking companion with the words: “Do not be afraid, indeed Allah is with us” (9:40). The sense of ma‘iyyah (God’s “with-ness”) in that dire moment eliminated fear. It is that quality of faith the Qur’an and hadith invite every believer to cultivate through remembrance.

In summary, the hadith qudsi about Allah being with the one who remembers Him encapsulates the heart of why dhikrullah is so soothing: it ushers the servant into the awareness of the Divine embrace. When the Creator of the universe is remembered, our petty worldly concerns shrink, our hearts fill with love and awe, and our burdens feel lightened. The reciprocal “I remember him” also implies God’s commendation and mention in the higher realms, a great honor that further validates the believer and increases their sense of self-worth and purpose. No wonder then that consistent remembrance is linked with higher self-esteem and life satisfaction as seen in researchpsychologytoday.com – faith gives a person the unshakable knowledge that they are known and valued by the Highest. Such a person can handle criticism or failure in the world more gracefully, because their core validation comes from God’s approval, not the fickle opinions of people. This liberation from social anxiety and worldly obsession is indeed a recipe for mental peace.

Qur’anic Emphasis on Prayer: Pathway to Peace in Nearly 70 Verses

As mentioned, the Quran repeatedly stresses ṣalāt – not as an empty ritual, but as a transformative practice. It ties prayer to tazkiyah (purification), success, patience, gratitude, humility, and many virtues that result in a sound mind and heart. Let us highlight a few of the roughly 70 verses and how they relate to peace of mind:

• Surah Al-Mu’minūn 23:1-2: “Successful indeed are the believers – those who humble themselves in their prayer.” Here, inner success (which can be understood as peace and contentment before God grants Paradise) is directly linked with khushū‘ in ṣalāt (a state of humble tranquility). Imam Ibn Kathīr explains that such people are serene, focused, and mindful in prayer, which then reflects in their character outside prayer.
• Surah ṬāHa 20:14: “Verily, I am Allah, none has the right to be worshiped but I; so worship Me and establish prayer for My remembrance.” islamawakened.com This verse, addressed to Prophet Moses, shows that prayer’s role is to keep the human being in constant remembrance of God. By remembering God, one stays cognizant of His guidance and closeness, preventing the heart from straying into agitation or heedlessness.
• Surah Al-‘Ankabūt 29:45: “…Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater (i.e., greatest in restraining evil).” quran.com When a person guards their prayers, the spirituality of those prayers extends to guard the person from harmful deeds. In Islamic understanding, many immoral or sinful behaviors feed anxiety and guilt (e.g., dishonesty, intoxication, unchastity can all lead to social or psychological problems). Prayer fortifies one’s conscience to avoid those traps, thereby indirectly preserving one’s mental and emotional well-being. A conscience at peace leads to a mind at peace.
• Surah Al-Baqarah 2:277: “Indeed, those who believe and do righteous deeds and establish prayer and give charity will have their reward with their Lord, and there will be no fear upon them, nor will they grieve.” myislam.org This verse is almost a direct promise of freedom from psychological distress (“fear and grief”) as a fruit of faith, prayer, and charity. It encapsulates the ultimate peace of mind in both worlds: such people are content in this life due to their trust in God, and they will be content in the afterlife due to God’s reward.
• Surah Al-Ma‘ārij 70:19-23: (Paraphrased earlier) “Man was created anxious… except those devoted to prayer – those who remain constant in their prayers.” islamawakened.com This reinforces that steadfast discipline in ṣalāt combats the inborn restlessness of the human soul. By praying persistently at the appointed times (dā’imūn ‘alā ṣalātihim), believers gradually train their souls to be content and patient. The wording “constant in their prayer” also implies they guard it punctually and do not abandon it – consistency is key to obtaining the cumulative mental health benefits, just as in any practice.
• Surah Ar-Ra’d 13:Prayer (implicit in verses 13:28-29): Our focus verses themselves sit among passages describing the faithful and their rewards. Directly after stating that hearts find rest in God’s remembrance, it says those believers will have ṭūbā (joy) in both worlds islamawakened.com. Some commentators mention that ṭūbā is also the name of a heavenly tree or symbol of everlasting happiness. Thus, prayer and remembrance tie the believer’s heart to that vision of ultimate peace, easing the pains of worldly life with the hope and spiritual taste of what is to come.
• Surah Al-Baqarah 2:45: “Seek help through patience and prayer; truly it is difficult except for the humble in spirit.” myislam.org This verse acknowledges that praying in hardship requires humility and focus, but it is a potent source of help. Those who develop the inner humility to turn to God in crisis find an unfailing refuge, whereas those who are arrogant or negligent deprive themselves of it. It again highlights the role of ṣalāt as a coping mechanism prescribed by God Himself.
• Surah Al-Isrā 17:78-82: In these verses, God tells us to “establish prayer at the decline of the sun until the darkness of night, and (especially) the Quran at dawn – for the dawn recitation is ever witnessed (by angels)” (17:78). It goes on to speak about the spiritual impact of Quranic revelation as “healing and mercy for the believers” (17:82). We can infer that the prayers – which include Quranic recitation – are times when this healing and mercy manifest. Many Muslims can attest that the pre-dawn prayer (Ṣalāt al-Fajr) and reciting Qur’an in those tranquil moments have a noticeably calming effect on the mind, setting a peaceful tone for the rest of the day.
• Surah Al-Baqara 2:186: While not explicitly mentioning prayer, it often is quoted in relation to du‘ā (supplication, which is a form of dhikr). God says: “When My servants ask you concerning Me – indeed I am near. I respond to the call of the supplicant when he calls upon Me. So let them respond to Me (with obedience) and believe in Me that they may be guided.” Knowing that God is “near” and responsive gives immense comfort. This closeness is experienced most vividly in acts of worship, including salah and personal supplications afterwards. It assures the believer that no sincere prayer is ignored, thus one never falls into total despair.

In sum, the Quranic tapestry of verses on ṣalāt and dhikr portrays them as lifelines for the human spirit. They are depicted as shields against fear, cures for sadness, channels of divine aid, and defining traits of successful people. The nearly 70 verses on prayer are not repetitive for formality’s sake; each adds a nuance – whether it’s emphasizing punctuality, humility, social solidarity (praying with others and caring for others between prayers), or the spiritual mindset to accompany prayer. Together, they make it abundantly clear that Islam sees the regular orientation to God through ritual worship as the primary route to inner peace and happiness.

It is worth noting that Iḥsān (excellence in worship) in Islam is defined as “to worship Allah as though you see Him, and if you cannot see Him, know that He sees you” (Hadith of Gabriel, Sahih Muslim). This highest level of mindfulness in prayer brings about a profound serenity, because if one imagines standing in front of God, all distractions fall away. Achieving even moments of this state in prayer can have a ripple effect on one’s mental state outside of prayer – leading to that continuous calm remembrance described in 13:28.

Thematic Epilogue: Prayer, Remembrance, and the Tranquil Soul

Throughout this exploration of Qur’an 13:28–29, we have seen a harmonious convergence of spiritual wisdom and human psychology. The Qur’an, in its timeless words, addresses the deepest needs of the human heart: the need for assurance, purpose, and peace. “Unquestionably, by the remembrance of Allah do hearts find rest” is not merely a statement of faith; it is a compassionate prescription from the Creator, Lord of the hearts, to all who yearn for solace en.islamonweb.net. The lives of the Prophets and saints, the findings of researchers, and the experiences of ordinary believers all attest to this reality: when the heart is attached to God through consistent prayer and remembrance, it discovers a sanctuary of tranquility that worldly circumstances cannot rob.

In a world often loud with confusion and clamor, ṣalāt punctuates the believer’s day with moments of heavenly quietude. The motion of standing, bowing, and prostrating becomes a dance of the soul, shedding the rust of anxieties and polishing the heart with each cycle of worship. Dhikr, whether by chanting God’s names, whispering personal prayers in the still of night, or simply bearing a constant God-conscious mindset, infuses the mundane with meaning. Like a fragrant perfume, remembrance sweetens the atmosphere of one’s life, repelling the foul odors of despair and emptiness. We are reminded of the Prophet’s beautiful analogy: “The example of one who remembers his Lord and one who does not is like the living and the dead.” Truly, through dhikr the heart comes alive – vibrant, hopeful, and secure – whereas forgetfulness of God numbs the soul into a restless hollow.

Psychologically, prayer and dhikr center the mind, teaching it where to find refuge when storms rage. Philosophically, they resolve the riddle of contentment by tethering happiness not to ever-changing externals, but to the Eternal. Theologically, they are the ropes connecting the servant to the Most Merciful – ropes that, once held firmly, pull the servant out of every darkness into light. It is little wonder then that the Prophet Muhammad (ﷺ), who faced immense hardships, would say: “My relief is in prayer.” And it is understandable that the Quran invites us, repeatedly, to “establish prayer and give charity”, pairing devotion to God with kindness to others, thereby crafting a holistic peace within and without.

In the grand tapestry of existence, the heart of a human is a small but precious locus where the divine message resounds: “O soul in serenity! Return to your Lord, pleased and pleasing!” The journey to that ultimate return is paved by each instance of kneeling in prayer, each utterance of Subḥānallāh (Glory be to God), and each moment of trusting God over one’s fears. Step by step, remembrance by remembrance, the heart is led to its natural resting place – in the shade of God’s love. This is the state of the nafs al-muṭma’innah (tranquil soul) that the Qur’an holds forth as an ideal. It is a state characterized not by the absence of challenges, but by the presence of unshakable faith and contentment amid those challenges.

As we conclude, we reflect that the Quranic call “Allā bi-dhikri-llāhi taṭma’inn al-qulūb” (Surely in God’s remembrance do hearts find peace) quran.com is both an assurance and an invitation. It assures us that no heart which sincerely engages in remembering its Maker will be left in distress. And it invites every seeker of happiness to test this truth in their own life – to make room each day for the remembrance of the One who fashioned the heart. In a sense, God, who knows us better than we know ourselves, is telling us: “I have placed your peace in connecting with Me; come to the prayer, come to success.”

The tranquility born of prayer and dhikr is not a theoretical promise but a lived reality observable across centuries and cultures of the faithful. It manifests in the peaceful faces of those bowing in mosques at dawn, in the resilience of individuals who endure hardships with God’s Name on their lips, and even in scientific graphs that show lowered blood pressure and improved mental states. It is a thread that links the humble believer in the quiet of the night to the most enlightened philosophers and prophets who ever walked the earth. All discovered that the heart’s deepest rest lies in aligning with the Divine.

In conclusion, the commentary on Qur’an 13:28–29 affirms a profound lesson: Peace of mind is ultimately a spiritual gift, cultivated through the loving remembrance of God and the faithful performance of prayer. When we establish the prayer, we are in fact establishing our souls in a fortress of serenity. When we engage in dhikrullāh, we illuminate our hearts, dispelling the shadows of worry. And as modern psychology increasingly validates these ancient practices, we find a beautiful harmony between faith and reason: the soul’s prescription for contentment doubles as sound medicine for the mind. May we all experience the reality of “tatma’innul qulūb” – hearts finding rest – and may that inner peace ripple outward in our lives, relationships, and communities. For as Allah invites us to the abode of peace, He guides those who seek His path surahquran.com, and indeed “He is with those who are of service to Him, granting them life, light, and peace.” وَاللَّهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ – “And Allah invites to the Home of Peace” (Qur’an 10:25), a home first built in the heart through prayer and remembrance, and ultimately fulfilled in the gardens of Paradise. الحمد لله الذي بذكره تطمئن القلوب – All praise is due to God, by whose remembrance hearts find peace. en.islamonweb.net islamawakened.com

Sources:

• The Holy Qur’an, translations and commentaries on 13:28–29, 70:19–23, 2:277, 29:45, 20:14, 10:25, etc.islamawakened.comislamawakened.commyislam.orgislamawakened.comsurahquran.com
• Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim – Prophetic hadith on prayer (e.g. “comfort us with it, O Bilal”)sunnah.com, hadith qudsi (“I am with him when he remembers Me”)hadeethenc.com, and others (e.g. “coolness of my eyes in prayer”)abuaminaelias.com.
• Islamonweb – “Mental Health and Inner Peace in Islam: Healing Through Faith and Reflection” by Muhammad Hadi, illustrating how dhikr and ṣalāt soothe the heart and even the nervous systemen.islamonweb.neten.islamonweb.net.
• Psychology Today – “Prayer and Mental Health” article summarizing research that links regular prayer with positive mental health outcomes (less depression, higher life satisfaction)psychologytoday.com and its helpfulness as reported by patientspsychologytoday.com.
• Harvard T.H. Chan School of Public Health – study press release on religious upbringing correlating with higher happiness and well-being (Ying Chen & Tyler VanderWeele, 2018)hsph.harvard.eduhsph.harvard.edu.
• Classical and contemporary reflections on spiritual contentment, including Al-Ghazali’s emphasis on dhikr for peaceghazalichildren.org and Saint Augustine’s famous quote on the restless heart finding rest in Godangelusnews.com, drawing parallels between Islamic and broader philosophical wisdom on happiness.
• MyIslam.org – Compilation of Quranic verses about Salah, highlighting its purposes (e.g. “bringing peace and tranquility to your life”)myislam.org and listing verses connecting prayer with freedom from fear and griefmyislam.org.
• Tafsir and scholarly insights (e.g. Ibn Kathir, Al-Qurtubi) on relevant verses, and works like “The Marvels of the Heart” (Al-Ghazali) echoing Qur’an 13:28’s themeghazalichildren.org. These provide context to how Islamic tradition has long understood the link between divine remembrance and a tranquil heart.

quran.comislamawakened.com hadeethenc.com sunnah.com abuaminaelias.com en.islamonweb.netpsychologytoday.com hsph.harvard.eduislamawakened.com myislam.org

If you want to read in Microsoft Word file: