47:22 Muhammad (Muhammad)

ثم ذكر تعالى حال المتولي عن طاعة ربه، وأنه لا يتولى إلى خير، بل إلى شر، فقال: { فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ } أي: فهما أمران، إما التزام لطاعة الله، وامتثال لأوامره، فثم الخير والرشد والفلاح، وإما إعراض عن ذلك، وتولٍ عن طاعة الله، فما ثم إلا الفساد في الأرض بالعمل بالمعاصي وقطيعة الأرحام.

"فهل عسيتم إن توليتم" أي عن الجهاد ونكلتم عنه "أن تفسدوا في الأرض وتقطعوا أرحامكم" أي تعودوا إلى ما كنتم فيه من الجاهلية الجهلاء تسفكون الدماء وتقطعون الأرحام.

The Situation of the True Believer and the Sick-Hearted when the Command for Jihad was revealed

Allah mentions that the believers were hoping that Jihad would be legislated. But when Allah ordained it, many of the people turned back, as Allah says,

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً

(Have you not seen those who were told: "Restrain your hands (from fighting), establish the Salah, and give Zakah." But then when fighting was ordained for them, you find a party of them fearing the people as they fear Allah or more. They said: "Our Lord! Why have You decreed fighting upon us If only You have postponed us for a short period." Say: "The enjoyment of this world is little. The Hereafter is far better for him who had Taqwa of (Allah), and you will not be dealt with unjustly, even as much as a thin thread (inside a date's pit).")(4:77) Similarly, Allah says here,

وَيَقُولُ الَّذِينَ ءَامَنُواْ لَوْلاَ نُزِّلَتْ سُورَةٌ

(Those who believe say: "Why is not a Surah sent down (for us)") means, a Surah containing an order to fight. Then He says,

فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِىِّ عَلَيْهِ مِنَ الْمَوْتِ

(But now that a decisive Surah is sent down mentioning fighting, you can see those in whose hearts is disease looking at you with the look of one who is about to faint for fear of death.) meaning, due to their fear, terror, and cowardice concerning meeting the enemies. Allah then encourages them by saying,

فَأَوْلَى لَهُمْطَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ

(But it was better for them, obedience and good words.) which means that it would have been better for them to listen and obey in that present situation.

فَإِذَا عَزَمَ الاٌّمْرُ

(When the matter (of fighting) is resolved.) which means when the situation becomes serious and the time of fighting truly arrives.

فَلَوْ صَدَقُواْ اللَّهَ

(if they had been true to Allah,) meaning, by making their intentions sincerely for Him.

لَكَانَ خَيْراً لَّهُمْ

(it would have been better for them) Allah then says,

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ

(So would you perhaps, if you turned away) meaning, from Jihad and you withdrew from it.

أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ

(spread corruption on earth, and sever your ties of kinship) which means, would you then go back to your old practices of the time of ignorance: shedding blood and severing kinship ties Allah then says,

أَوْلَـئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَـرَهُمْ

(Such are the ones whom Allah has cursed, so He has made them deaf and blinded their vision.) This involves a general prohibition of spreading corruption on earth, and a specific prohibition of severing the ties of kinship. In fact, Allah has commanded the people to establish righteousness on earth, as well as to join the ties of kinship by treating the relatives well in speech, actions, and spending wealth in charity. Many authentic and sound Hadiths have been reported through numerous routes of transmission from Allah's Messenger ﷺ in this regard. Al-Bukhari recorded from Abu Hurayrah, may Allah be pleased with him, that Allah's Messenger ﷺ said,

«خَلَقَ اللهُ تَعَالَى الْخَلْقَ فَلَمَّا فَرَغَ مِنْهُ قَامَتِ الرَّحِمُ فَأَخَذَتْ بِحَقْوِ الرَّحْمنِ عَزَّ وَجَلَّ فَقَالَ: مَهْ، فَقَالَتْ: هذَا مَقَامُ الْعَائِذِ بِكَ مِنَ الْقَطِيعَةِ، فَقَالَ تَعَالَى: أَلَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَكِ؟ قَالَتْ: بَلَى، قَالَ: فَذَاكِ لَك»

(After Allah completed creating the creation, the womb stood up and pulled at the lower garment of the Most Merciful. He said, 'Stop that!' It replied, 'My stand here is the stand of one seeking refuge in you from severance of ties.' Allah said, 'Would it not please you that I join whoever joins you and sever whoever severs you' It replied, 'Yes indeed!' He said, 'You are granted that!') Abu Hurayrah then added, "Read if you wish:

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ

(So would you perhaps, if you turned away, spread corruption on earth, and sever your ties of kinship)" Then Al-Bukhari recorded it with another wording which states that the Messenger of Allah ﷺ said,

«اقْرَءُوا إِنْ شِئْتُمْ

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ »

(Read if you wish: (So would you perhaps, if you turned away, spread corruption on earth, and sever your ties of kinship)) Muslim also recorded it. Imam Ahmad recorded from Abu Bakrah, may Allah be pleased with him, that Allah's Messenger ﷺ said:

«مَا مِنْ ذَنْبٍ أَحْرَى أَنْ يُعَجِّلَ اللهُ تَعَالَى عُقُوبَتَهُ فِي الدُّنْيَا، مَعَ مَا يَدَّخِرُ لِصَاحِبِهِ فِي الْاخِرَةِ، مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِم»

(No sin deserves that Allah hasten its punishment in the worldly life, in addition to what He reserves in the Hereafter for those who commit it, more than injustice and severance of the ties of kinship.) This was also recorded by Abu Dawud, At-Tirmidhi, and Ibn Majah. At-Tirmidhi said, "This Hadith is Sahih." Imam Ahmad recorded from Thawban, may Allah be pleased with him, that Allah's Messenger ﷺ said,

«مَنْ سَرَّهُ النَّسَاءُ فِي الْأَجَلِ وَالزِّيَادَةُ فِي الرِّزْقِ،فَلْيَصِلْ رَحِمَه»

(Whoever likes for his life to be extended, and his provision increased, let him connect his ties of kinship.) Ahmad was alone in recording this narration, but it has a supporting narration in the Sahih. Imam Ahmad recorded from `Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger ﷺ said,

«إِنَّ الرَّحِمَ مُعَلَّقَةٌ بِالْعَرْشِ، وَلَيْسَ الْوَاصِلُ بِالْمُكَافِىءِ، وَلكِنِ الْوَاصِلُ الَّذِي إِذَا قُطِعَتْ رَحِمُهُ وَصَلَهَا»

(Verily, the womb is attached to the Throne. And connecting its ties does not mean dealing evenly (with the kinsfolk), but it rather means that if one's kinsfolk sever the ties, he connects them.) This Hadith was also recorded by Al-Bukhari. Ahmad also recorded from `Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger ﷺ said,

«تُوضَعُ الرَّحِمُ يَوْمَ الْقِيَامَةِ لَهَا (حُجْنَةٌ كَحُجْنَةِ) الْمِغْزَلِ تَكَلَّمُ بِلِسَانٍ طَلِقٍ ذَلِقٍ، فَتَقْطَعُ مَنْ قَطَعَهَا وَتَصِلُ مَنْ وَصَلَهَا»

(The womb will be placed on the Day of Resurrection, curved like a spinning wheel, speaking with an eloquent fluent tongue, calling to severing whoever had severed it, and joining whoever had joined it.) Imam Ahmad recorded from `Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger ﷺ said,

«الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمنُ، ارْحَمُوا أَهْلَ الْأَرْضِ يَرْحَمْكُمْ أَهْلُ السَّمَاءِ، وَالرَّحِمُ شُجْنَةٌ مِنَ الرَّحْمنِ، مَنْ وَصَلَهَا وَصَلَتْهُ وَمَنْ قَطَعَهَا بَتَّتْه»

(The merciful ones will be granted mercy from the Most Merciful. Have mercy on those on earth -- the One above the heavens will then have mercy on you. And Ar-Rahim (the womb) is from Ar-Rahman, so whoever joins it, it joins him; and whoever severs it, it severs him.) Abu Dawud and At-Tirmidhi both recorded this Hadith and it has been reported with continuous chains of transmission. At-Trimidhi said, "Hasan Sahih." There are numerous other Hadiths in this regard.

May it not be the case with you read ‘asītum or ‘asaytum; there is a shift here from the third person to the second person address that if you were to turn away if you were to shun faith you would then cause corruption in the land and sever your kinship ties? in other words that you would then return to the ways of pagandom such as belligerence and fighting.

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْ‌ضِ وَتُقَطِّعُوا أَرْ‌حَامَكُمْ (So, [ O hypocrites,] do you not apprehend that, in case you turn away (from Jihad), you will spread disorder in the land, and will sever your ties of kinship? 47:22). The word تَوَلّیٰ 'tawalla' used in the text lexically has two senses: it could mean I'rad that is, "turning away" and it could also mean to be placed in authority over the people. Some of the commentators of the Qur'an assigned the first meaning to this word in the context of this verse, and Abu Hayyan in his Al-Bahr-ul-Muhit prefers this interpretation, (and the translation given above is based on it.) From this point of view the meaning of the verse would be: If you turned away from Jihad [ struggling in the cause of Allah ] and other injunctions of Shari` ah, you would return to the ancient system of ignorance which Islam has abolished. In the Pre-Islamic Days, according to the practices of jahiliyyah, corruption and severed ties of kinship. For example, they practised injustice; they cut each other's throat; one tribe attacked another tribe; they committed carnage and massacre; and they buried alive their daughters with their own hands. Islam abolished and wiped out all these and other heinous practices of the Days of ignorance. In these heinous crimes of those days, Islam enjoined Jihad which apparently seems to be bloodshed, but in reality it is analogous to amputation of the diseased limb of a body, so that the rest of the body may remain healthy. Jihad establishes justice and equity and maintains ties of kinship and relationship.

Ruh-ul-Ma’ ani, Qurtubi and others take the second meaning of the word tawalli in this context, that is, to be placed in authority over people. From this point of view, the meaning of the verse would be: if your ambitions of being placed in authority over people and the affairs of the world are entrusted to you whilst you are morally unhealthy, you would cause corruption in the land and cut off ties of kinship and relationship.

Strict Maintenance of Kinship Ties

The word اَرحَام 'arham' is the plural of رَحَم 'rahim' (womb). This is a receptacle or repository in the mother where the young humans are conceived, held, protected and developed before birth. Because that is the source of all relationships and kinship, it is idiomatically used in the sense of human relationship and kinship. Tafsir Ruh-ul-Ma’ ani, on this occasion, has explained in detail the relations covered by the term dhawil arham or arham. Islam has laid great stress on fulfilling the rights of relationship. Bukhari records a Hadith on the authority of Sayyidna Abu Hurairah ؓ and two other Companions ؓ to the effect that whoever maintains good relations with the kith and kin Allah will keep good relations with him, but whoever severs his bonds of kinship, Allah too will sever His relations with him. This Hadith indicates how important it is to treat relatives kindly in terms of words, deeds and wealth. In the same Hadith, Abu Hurairah ؓ refers to the verse under discussion [ 47:22] and says "Read it if you wish to". In another Tradition, the Holy Prophet is reported to have said that there is a sin for which one will be punished, not only in the Hereafter, but also in this world, that is, ... breaking kinship bonds. In Thawban ؓ Hadith, the Holy Prophet ﷺ is reported to have said: "Whoever wishes to have his life prolonged and his sustenance blessed should treat his relatives kindly." We come across the following Hadith in Bukhari:

لیس الواصل بالمکافی ولٰکِنّ الواصل الذی قطعت رحمہ وصلھا

"The person who perfectly maintains the ties of kinship is not the one who does it because he gets recompensed by his relatives for being kind and good to them, but the one who truly maintains the bonds of kinship is he who treats his kinsmen fairly, even though others have severed the ties of kinship with him." (Ibn Kathir)