الَّذينَ آمَنوا بِآياتِنا وَكانوا مُسلِمينَ

Those who believed in Our signs and had been submitters.

EXEGESIS

This verse can either be considered as describing a trait of servants mentioned in the previous verse and thus would read: servants of Allah who believed in His signs and had been submitters.[1] Or it could be an apposition (badal) of the same and thus would read: servants of Allah are actually those who believed in His signs and had been submitters.[2]

According to Ibn ʿĀshūr, the verse is an adjective and gives the reason for why they shall not have fear or grief. In other words, the reason why these special servants of God shall not fear or grieve on that day is because they used to believe in God’s signs and were submitters.[3]

Kānū (had) indicates continuity and thus a more accurate rendition would be ‘and had always been submitters’.[4] This indicates that it is not the case that they submitted to God’s will in one specific instance, but that this was their trait and way of life.[5]

Āmanū (believed) is a simple past tense verb, whilst kānū muslimīn (had been submitters) is composed of the verb kānū followed by a predicate expressed with the active participle. Ibn ʿĀshūr suggests that this change in formulation from the simpler alladhīna āmanū wa aslamū (those who believed and submitted) is to indicate that īmān (faith) is primarily an inner assent, an act that occurs once conviction is formed. Submission, however, is embodied through sustained actions – submission in prayer, fasting, pilgrimage – that gradually permeate the self and become part of one’s enduring character.[6]

EXPOSITION

The signs of God include anything that draws a person’s attention toward Him and awakens awareness of His presence, wisdom, or power. These signs appear in countless forms: the creation of human beings with their intricate physical and spiritual capacities; the marvels scattered across the earth and throughout the vast cosmos; the succession of prophets who guide humanity; the revealed verses of divine books that articulate divine truth; and the miracles that break the ordinary course of nature. Beyond these, every phenomenon that points to order, purpose, justice, or beauty can serve as a sign for those willing to reflect.[7]

In this sense, divine signs fall into two broad categories. Existential or cosmological (takwīnī) and legislatory or revelatory (tashrīʿī).[8] Existential or cosmological signs are embedded within the fabric of creation itself – nature, life, and the laws that govern the universe. Legislative or revelatory signs are those communicated directly through divine revelation – scriptures, commandments, prophetic teachings, and guidance. Taken together, these two types of signs form a comprehensive network of reminders, inviting human beings to recognise, understand, and draw nearer to their Creator.

And had been submitters: being a muslim (submitter) must be understood in its literal sense, i.e. those who submitted (taslīm) to God’s will and followed His bidding.[9] It is noteworthy that the verse mentions belief and faith (īmān) before submission (islām). The verse thus points to the progression of īmān and islām. At first, islām is outward – submission by tongue and limbs – before faith enters the heart. Then comes true īmān, when islām settles inwardly, and finally the perfected stage: a serene, lifelong surrender of one’s whole being to God. This second islām is the fullness of faith and the most excellent religion, And who has a better religion than him who submits (aslama) his will to Allah (4:125). The Prophet was the first to embody this perfected submission, I have been commanded to be the first of those who submit [to Allah] (6:14).[10]

INSIGHTS FROM HADITH

1. Abū Ḥamzah al-Thumālī reports from Imam al-Sajjād (a), who said: ‘On the Day of Resurrection, a caller will call out, O My servants! Today you will have no fear, nor will you grieve [verse 68]. When he says this, no one will remain except that he lifts his head. Then he will say, Those who believed in Our signs and had been submitters. At this, no one will keep his head raised except those who had submitted and loved each other (al-muslimīn al-muḥibbīn) [for the sake of God]; all others will bow their heads. Then the caller will announce: “This is Fatimah, daughter of Muhammad; she will pass by you along with those with her on their way to paradise.” Then he will instruct everyone to bow their heads. None will remain except that he bows his head until Fatimah and those with her pass to paradise. Then God will send an angel to her and say: “O Fatimah, ask Me for your wishes.” She will reply: “My Lord, my need is that You forgive those who supported my son.”’[11]

REVIEW OF TAFSĪR LITERATURE

It is stated that kānū muslimīn is subtly alluding to a profound truth: before they formally believed through the message of the messengers, they were already muslim – that is, they were upon their uncorrupted natural disposition (fiṭrah). Their souls were still sound, unspoiled by inherited superstitions or wayward passions. When the proofs and divine signs were presented to them, their pure nature readily recognised the truth, and they responded with faith. They were like good soil that retains all that is wholesome within it while it lacks only the water that can revive its barrenness. Then, when the rain descends upon it, it stirs, swells, and brings forth every noble kind.[12]

Some exegetes opine that Our signs (āyātinā) refers specifically to verses of the Quran.[13]

[1] Ibn Ashur, 25/288.
[2] Mizan, 18/121; Tabrisi, 9/85.
[3] Ibn Ashur, 25/288.
[4] Alusi, 13/97.
[5] Hadi, 3/256.
[6] Ibn Ashur, 25/288.
[7] Mizan, 18/121; Atyab, 12/54.
[8] Makhzan, 12/44.
[9] Mizan, 18/121.
[10] Furqan, 26/360.
[11] Furat, p. 409.
[12] Khatib, 13/160.
[13] Jalalayn, p. 497.