بَل قالوا إِنّا وَجَدنا آباءَنا عَلىٰ أُمَّةٍ وَإِنّا عَلىٰ آثارِهِم مُهتَدونَ
Rather they say: ‘We found our fathers following a creed, and we are indeed guided in their footsteps.’
EXEGESIS
The word ummah comes from the root letters ʾ-m-m, which refer to a specific intent or purpose, i.e. an intent accompanied by a particular focus. This meaning is present in all the derivatives of these root letters, such as umm (mother), as she is the locus of attention and focus of her children, imām (leader), as someone towards whom people intend and pay attention, amām (in front), as opposed to that which is behind, since that which is in front is always focused upon. In a similar vein, ummah can be understood as a term that refers to a distinct, focused entity or concept that is the subject of intentional consideration. This entity or concept may encompass a group of people, a particular period of time, or a set of beliefs and ideas that serve as the object of attention or concern. The Quran uses these different meanings in different contexts: Said the one of the two who had been delivered, remembering [Joseph] after a long time (ummatin) (12:45), i.e. after the elapsing of a specific amount of time; When he arrived at the well of Midian, he found there a throng (ummatan) of people (28:23), i.e. a specific group of people that shared the same intention; and in the verse under review, in which ummah is used to mean a path or routine that is intended and specified.
Āthār (footsteps) is the plural form of athar, which Farāhīdī defines as the observable remnants or vestiges of a being or entity. Etymologically, it denotes something that points towards or serves as an indication of another thing, often in the form of traces left behind as evidence of its existence. This core meaning can be seen in different applications, such as the use of ḥadīth maʾthūr to describe a surviving narration, or the reference to the mark left by a sword strike as an athar.
EXPOSITION
Having established that the polytheists lack both logical and scriptural justification for their claims and practices, the current verse sheds light on the actual reason behind their worship of angels: the polytheists were adhering to the customs and beliefs of their ancestors, rather than engaging in critical examination of their religious convictions. By attributing their actions to blind tradition, the verse underscores the importance of questioning and evaluating inherited beliefs, rather than unquestioningly accepting them as truth.
The act of emulation (taqlīd) is a rational and commonplace practice, evident in the daily lives of all rational individuals. For instance, a sick person may seek the guidance of a medical professional, or a person unfamiliar with a particular field may defer to the knowledge of an expert. In general, emulation is a logical response to gaps in one’s own understanding or expertise. However, the condemnation of emulation in this context rests on two primary reasons. Firstly, emulation and imitation are not suitable methods for forming religious beliefs, as these convictions require individual thought, reflection, and the drawing of personal conclusions. Matters such as the existence of a creator and the inevitability of resurrection are accessible to everyone through contemplation and reasoning. In contrast, emulation may be appropriate in more practical aspects of religion, such as the specific rituals and practices associated with worship. This is because not all individuals have the capacity or opportunity to engage in advanced study of religious texts, making it necessary for some to rely on the guidance of scholars and experts in these areas. Secondly, a critical aspect of emulation is ensuring that one turns to scholars and experts within their respective fields of knowledge. It is not appropriate to blindly follow those who lack expertise, as this may lead to misguided beliefs or practices. The Quran emphasises this point by urging the polytheists to recognise that their forefathers, whom they emulated, were themselves ignorant and misinformed. By emphasising this point, the Quran underscores the necessity of seeking guidance from those with a genuine understanding of the subject matter, rather than relying solely on tradition or the opinions of the uninformed: When they are told: ‘Follow what Allah has sent down,’ they say: ‘We will rather follow what we have found our fathers following.’ What, even if their fathers neither applied any reason nor were guided?! (2:170; see also 5:104, 21:54, and verse 24).
It is noteworthy that the verse explicitly mentions that the polytheists were under the delusion that they were guided despite their reliance on the misguided customs and beliefs of their forefathers. This highlights a common psychological phenomenon, wherein individuals may become so entrenched in the practices and beliefs they adopt from others that they fail to recognise their own ignorance. In such cases, individuals may mistakenly consider themselves to be knowledgeable or guided, when in fact their understanding is limited by their unquestioning adherence to tradition.
REVIEW OF TAFSĪR LITERATURE
According to Muqātil ibn Sulaymān, this verse was revealed in reference to al-Walīd ibn al-Mughīrah, Ṣakhr ibn Ḥarb, Abū Jahl ibn Hishām, and ʿUtbah ibn Rabīʿah and Shaybah ibn Rabīʿah, all of whom were from the Quraysh.
[1] Tahqiq, 1/149.
[2] Tahqiq, 1/152; Mizan, 18/93; Zamakhshari, 4/245.
[3] Ayn, 8/236.
[4] Tahqiq, 1/31.
[5] Amthal, 16/33.
[6] Munyah, 25/178.
[7] Qaraati, 8/444.
[8] Muqatil, 3/792.