وَكَذٰلِكَ ما أَرسَلنا مِن قَبلِكَ في قَريَةٍ مِن نَذيرٍ إِلّا قالَ مُترَفوها إِنّا وَجَدنا آباءَنا عَلىٰ أُمَّةٍ وَإِنّا عَلىٰ آثارِهِم مُقتَدونَ
And so it has been that We did not send any warner to a town before you, without its affluent ones saying: ‘We found our fathers following a creed and we are indeed following in their footsteps.’
EXEGESIS
Mutrafūhā (its affluent ones) is a combination of two components: mutrafūn, which is the plural passive participle meaning affluent ones, and the singular possessive pronoun hā, meaning ‘its’. This construction is derived from the root verb tarafa, which denotes the experience of enjoyment or abundance, typically in relation to material blessings and worldly prosperity. Thus, mutrafūhā can be understood to refer to those who are endowed with wealth and abundance in their earthly lives. When conjugated in form four as itrāf, it takes on the meaning of causing someone to experience abundance and enjoyment, typically in the context of worldly blessings. In this sense, it is used to describe the act of God bestowing prosperity and happiness upon certain individuals: and whom We had given affluence (atrafnāhum) in the life of the world (23:33).
Itrāf has also been associated with excessive exultance and transgression. However, these are metaphorical usages of the term because they are usually concomitant with having plentiful provisions. It is often observed that those who are blessed with material abundance may succumb to their more base desires and develop a sense of arrogance. This phenomenon is particularly prevalent among those who hold positions of power and wealth, such as monarchs, tyrants, and members of the upper class. Given that the revolutions led by prophets often threaten the status quo and challenge these individuals’ privilege, it is not uncommon for them to become the staunchest adversaries of divine guidance and those who seek to promote it.
Some scholars have proposed that while both munʿam and mutraf can be translated as ‘one who has been bestowed with bounties’, there is a subtle distinction between the two terms. Munʿam is a more general term that encompasses anyone who has received blessings, whether they are material or spiritual in nature, complete or partial, and regardless of the individual’s level of ethical attitude or spiritual awareness. In contrast, mutraf specifically refers to an individual who is so engrossed in material abundance that they become neglectful of ethical and spiritual matters.
EXPOSITION
The use of ancestral traditions as justification for erroneous beliefs and practices was not unique to the polytheists of Mecca, as this verse indicates that such reasoning has been prevalent among previous nations as well (34:34). By drawing this parallel, the verse serves as a source of consolation for the Prophet and his followers, as it reminds them that the arguments put forth by the Meccan polytheists are merely a reiteration of those advanced by earlier peoples, suggesting that they should not be disheartened by the familiar nature of these challenges: Nothing is said to you except what has already been said [earlier] to the apostles before you (41:43).
The verse under review reveals that, in previous societies, it was often the affluent who invoked ancestral tradition as a defence for their beliefs and practices. This observation suggests a possible connection between material wealth and a propensity for unquestioning adherence to established customs. By linking affluence to blind emulation, the verse implies that the pursuit of material pleasures and accumulation of wealth may impede individuals from engaging in critical reflection and contemplating the truth, as they become more preoccupied with maintaining their socioeconomic status and preserving the existing power structures.
It is noteworthy that in the previous verse, the people are described as saying and we are indeed guided in their footsteps, whilst this verse uses a slightly different expression, and we are indeed following in their footsteps. Whilst the overall meaning of the two is the same, what can be gleaned is that the previous verse indicates towards their delusion that the creed of their forefathers is more correct and has truth to it, whilst this verse indicates towards their persistence and steadfastness in following that creed. Some commentators have proposed that the previous verse appears to be quoting the words of ordinary people who, despite their genuine desire for guidance, mistakenly believed that following in the footsteps of their ancestors was the correct path. In contrast, this verse seems to quote the words of affluent individuals who, rather than seeking guidance, were primarily interested in preserving and augmenting their wealth and material prosperity. This interpretation highlights the divergent motivations behind the statements made in the two verses, with the former reflecting a misguided pursuit of truth and the latter revealing a self-interested focus on maintaining socioeconomic status.
REVIEW OF TAFSĪR LITERATURE
According to some exegetes, the affluent ones in this verse refers to the leaders of the community.
A third interpretation of the difference between the phrases we are indeed guided in their footsteps and we are indeed following in their footsteps posits that the previous verse’s mention of guidance is contextually significant. During that particular encounter, the polytheists were debating with the Prophet, and it was more fitting for them to assert that their adherence to the beliefs and practices of their ancestors rather than those of the Prophet; this was based on the perceived guidance found within their forefathers’ creed. In contrast, the present verse simply quotes the statements made by previous nations without necessitating an explicit reference to guidance. One potential shortcoming of this interpretation is that it overlooks the fact that, even in the present verse, the words of the polytheists were a reaction to the prophets’ calls for guidance. This observation undermines the notion that the reference to guidance in the previous verse was merely a result of the specific context of the polytheists’ debate with Prophet Muhammad (s).
[1] Tahqiq, 1/416.
[2] Tahqiq, 1/416.
[3] Amthal, 16/35.
[4] Tahqiq, 1/416.
[5] Amthal, 16/35; Safi, 4/387.
[6] Mizan, 18/93; Safi, 4/387.
[7] Amthal, 16/35.
[8] Qaraati, 8/445.
[9] Tabari, 25/37; Maraghi, 25/80.
[10] Maraghi, 25/80.