Relationship between human and the religion in Quran

In this part, the religion is considered from the aspect of its relationship with human. In other words, in this part, the aspect of the religion that is chosen by human is discussed. Human should think about the religion, should implement the religion and finally, the foundation of relationship of human with others should be according to the religion (religion as the foundation of relationship with).
First: the selection of the religion
In the verses of Quran in three cases, the word '' religion'' has been mentioned along with the conception of the selection of the religion;
''لَا إِكْرَاهَ فِی الدِّینِ ۖ قَد تَّبَیَّنَ الرُّشْدُ مِنَ الْغَیِّ ۚ فَمَن یَكْفُرْ بِالطَّاغُوتِ وَیُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِیعٌ عَلِیمٌ''
''Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things''.
''أَفَغَیْرَ دِینِ اللَّهِ یَبْغُونَ وَلَهُ أَسْلَمَ مَن فِی السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَیْهِ یُرْجَعُونَ''
''Do they seek for other than the Religion of Allah?-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back ''.
'' وَمَن یَبْتَغِ غَیْرَ الْإِسْلَامِ دِینًا فَلَن یُقْبَلَ مِنْهُ وَهُوَ فِی الْآخِرَةِ مِنَ الْخَاسِرِینَ''
''If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good)''.
In the interpretation of Quran about the freedom of human in the selection of the religion, the following verse refers the religion of the Islam and each true religion.
'' لاَ إِكْرَاهَ فِی الدِّینِ قَد تَّبَیَّنَ الرُّشْدُ مِنَ الْغَیِّ-الدین ''
It seems that the above verse is in contrast with the verses of Jihad in spite of the fact that this verse is after the verses of Jihad.
The followers of religions are free to preserve their beliefs and to fulfill their devotions and they should be commitment in the performance and implementation of Islamic rights, should pay tax, should avoid conspiracy and should be able to get along with enemies and polytheism should not be considered. These rights should be observed at the beginning of the progress of Muslims.
No one can hate the religion because Quran has clear recommendations and the religion has determined logical growth of human, right path and the way of achieving it and has survived human from deviation;
''كَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِینَ فَسَقُوا أَنَّهُمْ لَا یُؤْمِنُونَ''
''Thus is the word of thy Lord proved true against those who rebel: Verily they will not believe? ''
''وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْیُؤْمِن وَمَن شَاءَ فَلْیَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِینَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن یَسْتَغِیثُوا یُغَاثُوا بِمَاءٍ كَالْمُهْلِ یَشْوِی الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا''
''Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on ''.
''وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِی الْأَرْضِ كُلُّهُمْ جَمِیعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ یَكُونُوا مُؤْمِنِینَ''
''If it had been thy Lord´s will, they would all have believed,- all who are on earth! wilt thou then compel mankind, against their will, to believe''.
It has expressed about the selection of the religion in two verses of Ale-Umran Surah and because it has been discussed about the selection of the religion except Islam, the word '' ebtegha'' has been used and this word is misused for personal desires.
In clear interpretation, Mustafavi about the ebtegha of the religion believes that this word means ''strong desire'' and in most of cases, it is misused for personal desires and the desire of rules is in contrast with the divine religion. The word '' ebtegha'' is accompanied with selection and volition and the religion is humility out against program and regulations. In conclusion, the religion that is divine and true is implemented in the conception of the Islam because Islam is from the root '' salam'' and the religion is infinitive and it means strong agreement and surrendering completely without any disagreement. The conventional and expression meanings of these two words '' Islam'' and '' religion'' have been gained from such meanings and they should not intended in verses. Surrendering against God completely that is the creator of the world is a natural and rational affair. Avoiding surrendering against God are due to ignorance and lusts;
''أَفَغَیْرَ دِینِ اللّهِ یَبْغُونَ وَلَهُ أَسْلَمَ مَن فِی السَّمَاوَاتِ وَالأَرْضِ طَوْعًا وَكَرْهًا
Hence, only sign of reality and trueness of the religion is that we should surrender against the religion and a devout person should follow the proper and right program about all affairs, regulations and rules, should move along with the satisfaction of exalted God and should not have violation, bias and arrogance; otherwise, if the religious program that has been selected will not be accepted by exalted God, human will be in deprivation and damages step to step, will pollute his or her pure soul and will be killed.
Second: Recognition in the religion
In one of the verses of Quran, the matter ''tafaghe'' (recognition) has been mentioned beside the word '' religion'';
''وَمَا كَانَ الْمُؤْمِنُونَ لِیَنفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّیَتَفَقَّهُوا فِی الدِّینِ وَلِیُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَیْهِمْ لَعَلَّهُمْ یَحْذَرُونَ''
''Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil)''.
Allame Tabatabaei believes in a verse that the devout persons of other towns are not permitted to participate in Jihad because persons do not migrate toward the Medina of the messenger of God (peace of Allah be upon him and his descendants) so that they can learn the rules of the religion there, act them and if their countrymen come back, they can preach the trains of the religion, can remind the consequences of the disagreement with the principles of the religion so that they fear and tend toward piety. Hence, it turns out that purpose from tafaghe in the religion is to understand all of religious trains and its principles, not only its practical rules. Therefore, Quran states
'' وَلِیُنذِرُواْ قَوْمَهُمْ''
'' Invite your tribe toward the religion''.
It turns out that inviting to the religion doesn’t happen with the expression of jurisprudence, but it needs to express the principles of beliefs. Second, it turns out that the duty of migration for Jihad is removed from religious sciences and the sacred verse refers to this meaning well.
Third: Purifying the religion for God
''إِلَّا الَّذِینَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِینَهُمْ لِلَّهِ فَأُولَٰئِكَ مَعَ الْمُؤْمِنِینَ ۖ وَسَوْفَ یُؤْتِ اللَّهُ الْمُؤْمِنِینَ أَجْرًا عَظِیمًا''
''Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah´s sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value''.
According to the above verse, repent and modification of corruptions and resting on God will not be enough and will not have final benefits, but when persons purify their religion for God, repent in a moaning way, modify their corruptions, rest on great God and purity their religion for God, they will be real devout persons and their faith will not be combined with polytheism. In such time, they can find their lost way and can be secure from the danger of hypocrisy. Hence, believers are persons whose faith is pure and exalted God introduces such persons in this way : such persons repent, modify themselves, want God innocence and security and purify their religion for God. These four attributes guarantee the details of all attributes and features that exalted God has mentioned in Quran;
''قُلْ أَمَرَ رَبِّی بِالْقِسْطِ ۖ وَأَقِیمُوا وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِینَ لَهُ الدِّینَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ''
''Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return''.
According to the above verse, each worshipper should separate repent and worshipping God from non-Gods and should focus his or her attention on God. Hence, a worshipper should not pay attention to his or her devotion because it causes that the meaning of worshipping and paying attention to God are spoilt.
''هُوَ الَّذِی یُسَیِّرُكُمْ فِی الْبَرِّ وَالْبَحْرِ ۖ حَتَّىٰ إِذَا كُنتُمْ فِی الْفُلْكِ وَجَرَیْنَ بِهِم بِرِیحٍ طَیِّبَةٍ وَفَرِحُوا بِهَا جَاءَتْهَا رِیحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوا أَنَّهُمْ أُحِیطَ بِهِمْ ۙ دَعَوُا اللَّهَ مُخْلِصِینَ لَهُ الدِّینَ لَئِنْ أَنجَیْتَنَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِینَ''
''He it is Who enableth you to traverse through land and sea; so that ye even board ships;- they sail with them with a favourable wind, and they rejoice thereat; then comes a stormy wind and the waves come to them from all sides, and they think they are being overwhelmed: they cry unto Allah, sincerely offering (their) duty unto Him saying, "If thou dost deliver us from this, we shall truly show our gratitude''.
''فَإِذَا رَكِبُوا فِی الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِینَ لَهُ الدِّینَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ یُشْرِكُونَ''
''Now, if they embark on a boat, they call on Allah, making their devotion sincerely (and exclusively) to Him; but when He has delivered them safely to (dry) land, behold, they give a share (of their worship to others)''.
''وَإِذَا غَشِیَهُم مَّوْجٌ كَالظُّلَلِ دَعَوُا اللَّهَ مُخْلِصِینَ لَهُ الدِّینَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ فَمِنْهُم مُّقْتَصِدٌ ۚ وَمَا یَجْحَدُ بِآیَاتِنَا إِلَّا كُلُّ خَتَّارٍ كَفُورٍ''
''When a wave covers them like the canopy (of clouds), they call to Allah, offering Him sincere devotion. But when He has delivered them safely to land, there are among them those that halt between (right and wrong). But none reject Our Signs except only a perfidious ungrateful (wretch)''.
The meaning of the verse is that because the wave of the sea surrounds them like cloud, they give up anything and pay attention only to God and ask him their survival when they purify their religion for God. In conclusion, the verse wants to express '' calling God in such a situation is due to their divine nature and monotheism;
''إِنَّا أَنزَلْنَا إِلَیْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّینَ''
''Verily it is We Who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion ''.
It seems that the messenger of God (peace of Allah be upon him and his descendants) expresses in the above verse '' tell them that in spite of the fact that whatever I recite for you that I should worship God and purify the religion focuses and addresses me, you should pay attention that this is not only invitation and I can be only listener and am supposed to annunciate the message of God to you and do not have any duties myself, but I like each and every one are supposed to worship God and purify my religion for him. However, this is not only my duty, but I have also surrendered against God before all of you and now that I have surrendered against God, I annunciate you that I fear from God, worship him sincerely and have believed in him. Whether you believe in God or not, you should not be against me''. Then he stated
'' قُلْ إِنِّی أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّینَ
The above verse reminds that the messenger of God (peace of Allah be upon him and his descendants) is like other people in obeying the order of God to purity in the religion and having pure religion;
''قُلْ إِنِّی أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّینَ''
Say: "Verily, I am commanded to serve Allah with sincere devotion''.
''فَادْعُوا اللَّهَ مُخْلِصِینَ لَهُ الدِّینَ وَلَوْ كَرِهَ الْكَافِرُونَ''
''Call ye, then, upon Allah with sincere devotion to Him, even though the Unbelievers may detest it''.
''هُوَ الْحَیُّ لَا إِلَٰهَ إِلَّا هُوَ فَادْعُوهُ مُخْلِصِینَ لَهُ الدِّینَ ۗ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِینَ''
''He is the Living (One): There is no god but He: Call upon Him, giving Him sincere devotion. Praise be to Allah, Lord of the Worlds''.
''وَمَا أُمِرُوا إِلَّا لِیَعْبُدُوا اللَّهَ مُخْلِصِینَ لَهُ الدِّینَ حُنَفَاءَ وَیُقِیمُوا الصَّلَاةَ وَیُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِینُ الْقَیِّمَةِ''
''And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight''.
''قوله تعالی وَمَا أُمِرُوا إِلَّا لِیَعْبُدُوا اللَّهَ مُخْلِصِینَ لَهُ الدِّینَ قال بعض المفسرین: و معنی الإخلاص هی القربه الذی یذکرها أصحابنا فی نیاتهم و هو إیقاع الطاعة خالصا لله وحده، فمنطوق الآیة یدل علی أن الأمر منحصر فی العبادة المخلصه و الأمر بالشیء نهی أو مستلزم للنهی عن ضده کما تقرر فی الأصول، فیکون کل ما لیس بمخلص منهیاً عنه، فیکون فاسدا''
Some interpreters have said about the remark of exalted God that states
'' وَمَا أُمِرُوا إِلَّا لِیَعْبُدُوا اللَّهَ مُخْلِصِینَ لَهُ الدِّینَ''
'' The meaning of purity is intention that persons have and it is obeying God for sake of himself. Therefore, whatever is not done for the satisfaction of God has been prevented and it is false and abolished''.
Fourth: the establishment of the religion and the establishment of aspects for the religion
The conception of the word '' standing''
It seems that the root of this word is from the standing of human because when persons stand, they can have more dominance over their affairs, but when they sit, sleep and …they do not have enough dominance. Because persons stand with the force of their feet, they can preserve their balance in a better way. AS a consequence, they can dominate on their actions and have the control of all of their actions. Hence, it can be said that standing represents the personality of a person. This word is used in a metaphorical way for other things that are at balance such as a tree that has stood by itself and has preserved its roots. Moreover, the standing of justice is that it can be established on the earth and the standing of rules and the tradition on the earth is that they can be implemented in a country. Therefore, the word ''eghame''( adduction) means establishing everything in a way that all of its effects can be appeared and no effects are hidden such as the establishment of justice, tradition, prayer, rules, the religion and so forth.
b. The conception of the word ''aspect''
The aspect of each thing is a part that crosses with other things and applying it in the time of praying in a complete person is that he or she makes himself or herself and concentrates his or her mind in a way that order to worshipping can become vertical to him or her and he or she can do his or her affair completely and decently. Hence, a person should focus on his or her worshipping as much as he or she should not think about other things.
''وَأَنْ أَقِمْ وَجْهَكَ لِلدِّینِ حَنِیفًا وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِینَ''
''And further (thus): ´set thy face towards religion with true piety, and never in any wise be of the Unbelievers''.
''فَأَقِمْ وَجْهَكَ لِلدِّینِ حَنِیفًا ۚ فِطْرَتَ اللَّهِ الَّتِی فَطَرَ النَّاسَ عَلَیْهَا ۚ لَا تَبْدِیلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّینُ الْقَیِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا یَعْلَمُونَ''
''So set thou thy face steadily and truly to the Faith: (establish) Allah´s handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not''.
What is the religion? Hat are its features? This question is same matter that has made the writer compile it. However, the above verse tries to answer such a question. The above verse expresses that in fact, the religion is not a phenomenon that is like a burden on the shoulder of human and his or her life. In fact, the religion is the same kind of creation that human has been created according to it. If human tends the religion in a deviational way and establishes it, in fact, he or she has behaved according to nature and his or her creation that all persons have been created according to it. As a matter of fact, this style of the life is according to the religion and it is better to say that it is same religion.
According to the above verse, purpose from the establishment of aspect is the establishment of soul and we make it act as it is supposed to act. The establishment of soul in any affairs means to have tolerance about it. In other words, we want soul to act the affair;
''فَأَقِمْ وَجْهَكَ لِلدِّینِ الْقَیِّمِ مِن قَبْلِ أَن یَأْتِیَ یَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ ۖ یَوْمَئِذٍ یَصَّدَّعُونَ''
''''But set thou thy face to the right Religion before there come from Allah the Day which there is no chance of averting: on that Day shall men be divided (in two)''.
c. The establishment of the religion and the prophets of Olol Al-Azm
In Shura Surah in verse 13, the establishment of the religion is reminded and it has been expressed that the religion has been determined and the names of all the prophets of Olol Al-Azm have been mentioned. In other words, it has been expressed in this verse that the determination of the religion is done by God and it is annunciated to people through these prophets.
''شَرَعَ لَكُم مِّنَ الدِّینِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِی أَوْحَیْنَا إِلَیْكَ وَمَا وَصَّیْنَا بِهِ إِبْرَاهِیمَ وَمُوسَىٰ وَعِیسَىٰ ۖ أَنْ أَقِیمُوا الدِّینَ وَلَا تَتَفَرَّقُوا فِیهِ ۚ كَبُرَ عَلَى الْمُشْرِكِینَ مَا تَدْعُوهُمْ إِلَیْهِ ۚ اللَّهُ یَجْتَبِی إِلَیْهِ مَن یَشَاءُ وَیَهْدِی إِلَیْهِ مَن یُنِیبُ''
''The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him)''.
The determination of the religion has been attributed to the prophets of Olol Al-Azm. In other words, only the messenger of God (peace of Allah be upon him and his descendants), Hazrat Nuh (peace be upon him), Hazrat Ibrahim (peace be upon him), Hazrat Musa (peace be upon him) and Hazrat Isa (peace be upon him) peach and present the new religion and this religion has been determined by these five prophets of Olol Al-Azm from God.
d. The religion as the foundation of relationship with others
One of the collocation conceptions of the word '' religion'' is the conception of collaboration with others and the way of this relationship. Therefore, the norm of our animosity and friendship with others should be according to the foundation of our attitude toward the religion;
''لَّا یَنْهَاكُمُ اللَّهُ عَنِ الَّذِینَ لَمْ یُقَاتِلُوكُمْ فِی الدِّینِ وَلَمْ یُخْرِجُوكُم مِّن دِیَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَیْهِمْ ۚ إِنَّ اللَّهَ یُحِبُّ الْمُقْسِطِینَ''
''Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just''.
''إِنَّمَا یَنْهَاكُمُ اللَّهُ عَنِ الَّذِینَ قَاتَلُوكُمْ فِی الدِّینِ وَأَخْرَجُوكُم مِّن دِیَارِكُمْ وَظَاهَرُوا عَلَىٰ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ ۚ وَمَن یَتَوَلَّهُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ''
''Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong''.
If others want help from you about the matter of the religion, it is necessary for you to help them;
''إِنَّ الَّذِینَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِی سَبِیلِ اللَّهِ وَالَّذِینَ آوَوا وَّنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِیَاءُ بَعْضٍ ۚ وَالَّذِینَ آمَنُوا وَلَمْ یُهَاجِرُوا مَا لَكُم مِّن وَلَایَتِهِم مِّن شَیْءٍ حَتَّىٰ یُهَاجِرُوا ۚ وَإِنِ اسْتَنصَرُوكُمْ فِی الدِّینِ فَعَلَیْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَیْنَكُمْ وَبَیْنَهُم مِّیثَاقٌ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِیرٌ''
''Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid,- these are (all) friends and protectors, one of another. As to those who believed but came not into exile, ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) Allah seeth all that ye do''.
Even kinship relationships are defined according to the foundation of the religion. Brotherhood and friendship can be justified according to the religion.
''فَإِن تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِی الدِّینِ ۗ وَنُفَصِّلُ الْآیَاتِ لِقَوْمٍ یَعْلَمُونَ''
''But (even so), if they repent, establish regular prayers, and practise regular charity,- they are your brethren in Faith: (thus) do We explain the Signs in detail, for those who understand''.
''ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِندَ اللَّهِ ۚ فَإِن لَّمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِی الدِّینِ وَمَوَالِیكُمْ ۚ وَلَیْسَ عَلَیْكُمْ جُنَاحٌ فِیمَا أَخْطَأْتُم بِهِ وَلَٰكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ اللَّهُ غَفُورًا رَّحِیمًا''
''Call them by (the names of) their fathers: that is juster in the sight of Allah. But if ye know not their father´s (names, call them) your Brothers in faith, or your maulas. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Returning, Most Merciful''.
Even if their brothers and relatives stand against the religion, they are not allowed to have relationship and collaboration with them;
''یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِیَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِیمَانِ ۚ وَمَن یَتَوَلَّهُم مِّنكُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ''
''O ye who believe! take not for protectors your fathers and your brothers if they love infidelity above Faith: if any of you do so, they do wrong''.
''قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِیرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَیْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِی سَبِیلِهِ فَتَرَبَّصُوا حَتَّىٰ یَأْتِیَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا یَهْدِی الْقَوْمَ الْفَاسِقِینَ''
''Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious''.