The Anatomy of Spiritual Dissolution: An Exhaustive Exegesis of Al-Baqarah 2:27
1. Prolegomena: The Qur’anic Diagnosis of Dissolution
In the vast and intricate architectonics of the Qur’an, certain verses function not merely as legislative injunctions or theological assertions, but as profound diagnostic tools that pierce through the superficial layers of human conduct to reveal the underlying spiritual pathology of civilizations and souls. Surah Al-Baqarah, verse 27, stands as one of these seminal texts. It offers a structural analysis of how order collapses into chaos, tracing the disintegration of the external world—societal fragmentation and environmental degradation—back to a primordial rupture in the internal, vertical relationship between the human being and the Divine.
The verse in question posits a terrifyingly precise causality:
ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ
"Those who break the Covenant of Allah after its ratification, and sever that which Allah has ordered to be joined, and spread corruption on earth. It is those who are the losers." (Al-Baqarah 2:27).1
To fully grasp the magnitude of this verse requires an intellectual excavation that spans the philological roots of its key terms, the theological vastness of the "Divine Covenant," the sociological implications of "severing ties," and the ecological and moral dimensions of "corruption on earth." This report aims to provide that exhaustive analysis, synthesizing classical tafsir (exegesis) from authorities such as Al-Tabari, Ibn Kathir, and Al-Razi, with the insights of contemporary thinkers who view this verse as a critique of modern fragmentation. It will demonstrate that the Qur’anic concept of the "Social Contract" begins not with human consensus in a state of nature, but in pre-eternity with a Divine Covenant, the violation of which inevitably leads to the unraveling of the human world.
2. The Contextual Architecture: Surah Al-Baqarah and the Vicegerency
2.1 The Sequence of Revelation and Thematic Placement
Surah Al-Baqarah is the longest chapter of the Qur’an, revealed in Medina during the formative years of the Islamic polity. This context is critical. Unlike the Meccan surahs, which focused primarily on monotheism (Tawhid) and the Hereafter, Al-Baqarah lays the constitutional groundwork for a community (Ummah) tasked with vicegerency (Khilafah) on earth. The placement of verse 27 is not arbitrary; it follows a series of verses that challenge humanity with the miracle of the Qur’an (2:23-24) and offer the "Parable of the Gnat" (2:26).4
In verse 26, Allah asserts that He is not ashamed to strike a parable of a gnat or anything smaller. This parable acts as a divider of humanity: believers increase in faith, recognizing the truth, while disbelievers mock the example, asking, "What did Allah mean by this?" The verse concludes by stating, "But He leads astray by it many and guides by it many. And He causes not to err by it except the transgressors (Al-Fasiqin)".4
Verse 27 immediately defines who these Fasiqin (transgressors) are. It provides the criminal profile of those who are incapable of receiving guidance. They are not merely those who lack intellectual capacity; they are those who have actively dismantled their spiritual infrastructure. Thus, verse 27 acts as an explanatory footnote to verse 26, elaborating on the nature of Fisq (transgression).6
2.2 The Archetype of the Fasiq
The term Fasiq, derived from fisq, linguistically refers to a date coming out of its skin or a rodent leaving its burrow. In a theological sense, it describes a person who "steps out" of the bounds of obedience and the natural order.6 While Kufr (disbelief) is a rejection of truth, Fisq encompasses a broader spectrum of rebellion, including major sins committed by believers. However, in the context of Al-Baqarah 2:27, the description—breaking the covenant, severing ties, and spreading corruption—identifies a state of deep, entrenched rebellion that characterizes both the hypocrites of Medina and the archetypal disbeliever throughout history.4
The placement of this verse before the story of Adam (2:30) is also significant. Adam is the prototype of the Khalifah (vicegerent) who accepts the Covenant, slips, but then repairs the bond through repentance. The Fasiqin described in 2:27 are the anti-thesis of Adam; they are the agents of Fasad (corruption), a concern explicitly raised by the angels in 2:30 when they ask, "Will You place therein those who will make mischief therein and shed blood?".7 Verse 27 essentially confirms the angelic fear: yes, there will be humans who spread corruption, and here is their anatomy.
3. Philological Excavation: The Anatomy of the Verse
The profundity of the Qur’anic discourse is often encapsulated in its precise lexical choices. An exhaustive analysis of Al-Baqarah 2:27 requires a dissection of its operative verbs and nouns, which carry layers of meaning often lost in standard translation.
3.1 Yanquduna (The Act of Unraveling)
The verse does not use the common verbs for "breaking" such as kasara. Instead, it employs Yanquduna, from the root N-Q-D (Naqd). Linguistically, Naqd refers to the untwisting or unraveling of a rope, thread, or knitted structure after it has been made firm and tight.8
This imagery is powerful. It suggests that the Covenant (Ahd) with Allah is not a loose, abstract idea but a tightly woven, consolidated structure—a lifeline that holds the human being together. To "break" it is to engage in a deliberate act of deconstruction. It implies a reversal of effort: just as knitting a garment requires time, skill, and structure, the spiritual life is built through the ratification of covenants. The Fasiq is one who takes this established structure and painstakingly unravels it, returning to a state of chaos. This mirrors the imagery in Surah An-Nahl (16:92) of the woman who unravels her yarn after it has been spun strongly.8
Furthermore, Naqd implies the nullification of a contract. In legal terminology, it is the voiding of a binding agreement. The use of the present tense (Yanquduna) indicates continuity; this is not a one-time error but a habitual, ongoing process of dismantling the divine bond.9
3.2 Ahd and Mithaq (The Bond and The Ratification)
The verse utilizes a genitive construction, Ahd Allah (The Covenant of Allah), modified by the clause min ba'di mithaqihi (after its ratification).
Ahd (Covenant): The root A-H-D denotes a command, a commission, or a pledge that involves responsibility. It signifies a protection and a guarantee. In this context, it refers to the eternal command of Allah that humanity must recognize His Lordship and adhere to His law. It is the "Master Covenant" from which all other duties flow.10
Mithaq (Ratification): Derived from W-Th-Q (to trust, to bind, to rely), Mithaq refers to a covenant that has been strengthened, confirmed, and made binding. It implies a heavy, solemn pledge. The "rope" of the covenant has been knotted firmly. The phrase "after its ratification" serves as a damning prosecutorial clause: the accused cannot plead ignorance. They did not merely "fail" to uphold a vague notion; they actively broke a bond that had been ratified, confirmed, and witnessed.2
3.3 Yaqta'una (The Act of Severing)
The verb Yaqta'una means to cut, sever, or disunite. The object of this verb is left beautifully open-ended: ma amara Allahu bihi an yusala ("that which Allah has ordered to be joined"). This relative clause creates a comprehensive category that includes every divinely mandated connection—family, community, justice, and the link between faith and action. The use of Amara (ordered/commanded) emphasizes that these connections are not social niceties or biological accidents; they are divine ordinances. To cut them is an act of disobedience to the Sovereign.6
3.4 Fasad (Corruption)
Fasad is the antonym of Salah or Islah (wholeness, integrity, reform). It denotes a state of imbalance, ruin, and disorder. When a substance decomposes, it suffers fasad. When a system fails to operate according to its design, it is in fasad. Here, the locus of corruption is fil-Ard (in the earth/land), indicating that the spiritual failure of the individual has tangible, terrestrial consequences. The transition from specific verbs of breaking (Naqd, Qat') to a general state of being (Fasad) illustrates the ripple effect of sin: specific violations lead to a general state of global disorder.13
4. The Theology of the Covenant (Ahd Allah): Metaphysical Foundations
The "Covenant of Allah" serves as the central axis of this verse. To understand how it is violated, we must first define its nature. Islamic intellectual history, as reflected in the research material, identifies three distinct but concentric layers of this Covenant, each carrying its own theological weight.
4.1 The Primordial Covenant (Mithaq Al-Alast)
The deepest and most universal interpretation of the Ahd refers to the Mithaq Al-Alast (The Covenant of 'Am I not?'). This is grounded in Surah Al-A'raf (7:172), where the Qur’an narrates a metaphysical event occurring before the physical creation of human beings. Allah drew forth the souls of all descendants of Adam and asked them, "Alastu bi Rabbikum?" ("Am I not your Lord?"). They unanimously replied, "Bala shahidna" ("Yes, we testify").6
The Ontological Imprint: This covenant is not a memory stored in the brain but an imprint on the Fitrah (innate nature). It is the intuitive recognition of the Divine that exists within every human soul. It constitutes the "natural religion" or the spiritual instinct that drives humans to seek meaning and transcendence.6
Mechanism of Violation: To "break" this covenant is to deny one's own essential nature. It is the act of covering this internal testimony with disbelief (Kufr) or polytheism (Shirk). The atheist or the polytheist is not merely adopting a different philosophical stance; they are engaging in a violent suppression of their own primordial witness. They are "unraveling" the very fabric of their consciousness which is woven with the knowledge of God.8
4.2 The Prophetic Covenant (Ahd Al-Nubuwwah)
Moving from the universal to the specific, the Ahd refers to the pledge taken by Allah from the followers of revealed scriptures to believe in and support the Messengers sent to them.
Context of Bani Israel: Classical exegetes like Al-Tabari and Al-Wahidi contextualize this verse within the polemics of Medina, specifically addressing the Jewish tribes (Banu Qaynuqa, Banu Nadir, Banu Qurayzah). These tribes possessed the Torah, which contained the description and prophecy of the final Messenger, Muhammad (peace be upon him). They had a "ratified covenant" (Mithaq) to follow the unlettered Prophet when he appeared. Their rejection of him, despite recognizing his signs "as they recognize their own sons," constitutes a specific and egregious breach of this Mithaq.4
The Hypocrites (Munafiqun): The verse also applies to the hypocrites of Medina who outwardly professed Islam (thereby entering the covenant) but inwardly rejected it. Their breaking of the covenant was their betrayal of the Prophet and their secret alliances with the enemies of the faith. This historical specificity highlights that the "Covenant" involves political and communal loyalty to the divinely appointed leader.7
4.3 The Legal and Moral Covenant (Covenant of Shari'ah)
The third layer is the practical application of the covenant through adherence to Divine Law.
The Scope of Taklif: Every commandment (Amr) and prohibition (Nahy) in Islam is a clause in the covenant. Establishing prayer, paying charity (Zakat), upholding justice, and avoiding the forbidden are all acts of fulfilling the covenant. To neglect these duties is to "unravel" the knot of servitude.4
Intellectual Integrity: Contemporary scholar Nouman Ali Khan draws attention to a specific modern manifestation of breaking this covenant: the separation of the Qur’an from the Sunnah. He argues that the covenant involves accepting the guidance as a whole—the Book and the Messenger. Those who claim to follow the Qur’an while rejecting the Sunnah or the authority of the Prophet are dismantling the structure of the covenant, effectively creating a "cafeteria religion" where they pick and choose what suits their desires. This is a form of Naqd—unraveling the cohesive system of guidance.9
5. The Sociology of Severance (Qat' al-Silah): The Horizontal Rupture
The second characteristic of the Fasiq is that they "sever that which Allah has ordered to be joined." This phrase (wa yaqta'una ma amara Allahu bihi an yusala) serves as the sociological bridge between the theological rebellion (breaking the covenant) and the ecological/social disaster (corruption). It posits that our relationship with Allah is the anchor for our relationships with creation; when the anchor is removed, the ship drifts and connections snap.
5.1 Kinship (Silah al-Rahim): The Primary Locus
Classical scholarship is nearly unanimous, based on the Hadith tradition and linguistic analysis, that the primary and immediate meaning of "what Allah ordered to be joined" is the maintenance of kinship ties (Silah al-Rahim).6
The Theological Link: The Prophet Muhammad (peace be upon him) narrated that the word for kinship (Rahm) is derived from the name of Allah, Al-Rahman (The Most Merciful). Allah said, "I am Al-Rahman. I created the Rahm and derived a name for it from My Name. Whoever connects it, I connect him; and whoever severs it, I sever him".16 This Hadith establishes a metaphysical identity between family bonds and Divine Mercy. Breaking ties with family is not just a social faux pas; it is a severance of the channel through which Divine grace flows.
The Consequences of Severance: The Qur’an is explicit about the consequences. Surah Muhammad (47:22-23) parallels Al-Baqarah 2:27, asking, "Would you then, if you were given the authority, do mischief in the land and sever your ties of kinship? Such are they whom Allah has cursed...".16 This establishes a direct causal link: severing kinship is the precursor to broad societal corruption.
Practical Application: The "joining" required here is not merely emotional affection but practical rights: financial support, physical visitation, protection, and inheritance. The Fasiq is one who neglects aging parents, cheats siblings out of inheritance, or abandons relatives in need, thereby fracturing the fundamental unit of society.15
5.2 The Unity of the Ummah (Social Cohesion)
Beyond the biological family, the command to "join" extends to the spiritual family—the Ummah (community of believers).
Sectarianism as Severance: The Qur’an declares, "The believers are but brothers" (49:10). Sectarianism (Ta'assub), tribalism, and nationalism that fracture the religious brotherhood are potent forms of "severing what Allah ordered to be joined." When Muslims allow political or minor theological differences to disintegrate the brotherhood, they are enacting the definition of Fisq found in this verse.6
The Rights of Brotherhood: This includes the obligation to make peace between conflicting parties (Islah bayn al-nas), to visit the sick, to follow the funeral procession, and to safeguard the honor of fellow believers. Neglecting these social obligations is a rupture of the divine order.4
5.3 Interfaith and Human Ties
The universality of the Qur’anic message implies that "what Allah ordered to be joined" also encompasses general human relations, justice, and the honoring of treaties with non-Muslims.
Treaty Fidelity: In the context of international relations or Fiqh al-Siyar, breaking a peace treaty or acting treacherously with allies is a violation of this command. The Qur’an places immense weight on honoring contracts with polytheists and People of the Book. To betray a trust is to sever a bond sanctioned by Allah.18
Justice and Humanity: Justice is a bond that holds society together. Oppression (Zulm) cuts this bond. Therefore, any act of injustice against a human being—regardless of their faith—is a severance of the tie of humanity that Allah established through Adam.20
5.4 The Integration of Faith and Action
A subtle yet profound interpretation offered by some scholars is that the "joining" refers to the integrity of the human personality—specifically, the connection between Faith (Iman) and Action (Amal).
The Hypocritical Split: Allah ordered that faith be substantiated by deeds. The hypocrite severs this link, professing belief with the tongue while acting contrary to it with the limbs. This internal severance—a schizophrenia of the soul—is the root of the external severance of ties. The Fasiq is one whose outer reality has been cut off from their inner truth.6
6. The Ecology of Corruption (Fasad fil-Ard): Consequences of the Breach
The third and final characteristic of the "losers" is that they "spread corruption on earth" (wa yufsiduna fil-ard). The sequence of the verse is critical: the vertical break (Covenant) leads to the horizontal break (Ties), which inevitably culminates in Fasad (general chaos, ruin, and degradation).
6.1 Moral and Social Fasad
In classical tafsir, Fasad was often interpreted through the lens of the immediate socio-political threats to the early Muslim community.
Sedition (Fitnah): Fasad includes spreading rumors, causing infighting, conspiring against the legitimate leadership, and undermining the stability of the state. For the Medinan community, the Fasad of the hypocrites involved weakening the Muslim army before battles (like Uhud) and sowing discord between the Aws and Khazraj tribes.11
Economic Exploitation: The concept of Fasad is deeply economic. The preceding verses in Surah Al-Baqarah discuss the spending of wealth (Infaq) and are followed later by the condemnation of usury (Riba). Fasad includes economic systems based on exploitation, hoarding, and usury, which destroy the social fabric and concentrate wealth in the hands of the few, leading to poverty and social unrest.21
6.2 Environmental Fasad: A Contemporary Exegesis
In recent decades, Islamic scholars have increasingly interpreted Fasad fil-ard through an environmental lens, arguing that this verse offers a prescient critique of the modern ecological crisis.
The Earth as a Trust (Amanah): The "Covenant" includes the role of Khilafah (stewardship). Humans are trustees of the planet, not owners. The natural world is a sign (Ayah) of God. To destroy it is to desecrate God's signs.
Ecological Ruin as Fasad: Pollution, deforestation, the destruction of biodiversity, and climate change are viewed as the literal manifestation of "spreading corruption on earth." When humans forget God (the vertical break), they lose the sacred constraint that limits their greed. They begin to view nature merely as a commodity to be exploited rather than a trust to be protected. This utilitarian worldview, stripped of the Divine Covenant, leads directly to environmental collapse.6
Data Point: Classical scholars like Ibn Kathir interpreted fasad as the result of disobedience causing "famine and disease." Modern scholars extend this logic to explain that current global crises—such as pandemics, global warming, and resource scarcity—are the "famine and disease" of our time, caused by the collective Fisq of humanity in breaking the covenant of stewardship.13
6.3 The Antithesis: Islah
Understanding Fasad requires understanding its opposite: Islah (reform/setting things right). The Believer is Muslih (reformer). If the Fasiq breaks ties and corrupts, the Believer connects ties and heals. This establishes the proactive nature of Islamic ethics: it is not enough to simply not pollute or not break ties; one must actively engage in Islah—restoring the ozone, replanting the forest, reconciling the estranged relatives, and establishing justice.22
7. The Ontology of Loss (Al-Khusran): The Final Verdict
The verse concludes with a definitive and terrifying verdict: "It is those who are the losers" (Ula'ika humul-khasirun).
The term Al-Khasirun is derived from commerce. It implies a total loss of capital (Ras al-Mal). In the Qur’anic metaphor, life is a marketplace where humans trade their time, will, and actions.
The Bad Bargain: The believer "sells" their person and wealth to Allah in exchange for Paradise (9:111). The Fasiq, however, sells the Covenant—their eternal bond with the Divine—for a "miserable price" (worldly gain). They trade the infinite for the finite, the enduring for the fleeting.
The Nature of the Loss:
Worldly Loss: A society that breaks covenants and severs ties becomes unstable, violent, and corrupt. The "loss" is immediate: social disintegration, lack of trust, broken families, and environmental degradation. The Fasiq loses the peace of mind (Sakinah) that comes from being in harmony with the Divine order.4
Eternal Loss: The ultimate loss is the deprivation of the Beatific Vision (Ru'yat Allah) in the Hereafter. By severing the connection with Allah in this world, they ensure their separation from Him in the next. This is the "Manifest Loss" (Khusran Mubin) mentioned elsewhere in the Qur’an.6
8. Epilogue: The Reintegration of the Human Self
Al-Baqarah 2:27 functions as a sociological law or a formula for civilizational collapse. It posits that integrity is indivisible: one cannot be a person of integrity in social dealings ("horizontal") if one lacks integrity in their primary existential commitment ("vertical"). The "Death of God" (breaking the Covenant) inevitably leads to the "Death of Man" (severing human ties) and the "Death of Nature" (corruption on earth).
The verse defines the human being not as an autonomous individual, but as a "Covenantal Being." Our humanity is anchored in our bonds—our bond with the Creator (Ahd) and our bond with creation (Silah). To violate these is to unravel the very sweater of existence. The "breaking" (Naqd) leads to the "severing" (Qat'), which leads to the "rotting" (Fasad).
Conversely, the path of the righteous (Al-Muttaqun) is the reversal of this process: upholding the Covenant, joining what must be joined, and engaging in Islah (reform/healing) on earth. The definition of success and failure in Islam, therefore, is entirely relational. The winner is the one who is connected; the loser is the one who is severed.
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