19) أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ ۚ لَا يَسْتَوُونَ عِنْدَ اللَّهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
19. Or do you consider giving drink to the pilgrims and maintaining the Sacred House equal to those who believe in Allah and the Last Day and strive in Allah’s way? They are not equal in the sight of Allah. Allah does not guide the unjust people
﴿٢٠) الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ ۚ وَأُولَٰئِكَ هُمُ الْفَائِزُونَ
20. Those who believe, and migrate, and strive in Allah’s path with their wealth and their lives, are of higher rank with Allah. These are the winners
﴿٢١) يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ
21. Their Lord gives them the good news of mercy from Him, and acceptance, and Gardens where they will have lasting bliss.
﴿٢٢) خَالِدِينَ فِيهَا أَبَدًا ۚ إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ
22. To stay there forever. With Allah is a great reward
﴿٢٣) يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ ۚ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
23. O you who believe! Do not take your parents and your siblings for allies, if they prefer disbelief to belief. Whoever of you allies himself with them—these are the wrongdoers
﴿٢٤) قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ
24. Say, “If your parents, your children, your siblings, your spouses, your relatives, the wealth you have acquired, business you worry about, and homes you love, are dearer to you than Allah, and His Messenger, and striving in His way, then wait until Allah brings about His judgment.” Allah does not guide the rebellious people
Proportion of verses
This collection of verses speaks about authentic Islamic values and, in contrast, about the illusory values held by people
(Regarding the descent)
There is a descending order in verse 19, which is narrated in Shia and Sunni narrations with some differences. In some narrations it is stated: Abbas, who was captured in the Battle of Badr, was criticized and blamed by the Muslims, saying, "You are the uncle of the Prophet, why did you come to fight him?" Abbas He said: You see our bad things but you do not see our good things. He introduced the bright spot of his life as we were responsible for watering and supplying water to the pilgrims in Mecca. The verse was revealed that you are wrong, do not compare this worthless work with faith in God; watering the pilgrims and building the Sacred Mosque if it is devoid of faith in God has no importance and value: “You have made watering the pilgrims and building the Sacred Mosque as those who believe in God and the Last Day and strive in the way of God. They are not equal with God. In God’s logic, faith in God is not equal to watering the pilgrims and building the mosque. In some narrations[1] it is stated that Abbas and Amir al-Mu'minin (peace be upon them) And one of the sons of Shaybah were talking and boasting to each other. Abbas said that his pride was that he used to water the pilgrims. Shaybah said that he used to build mosques and the Commander of the Faithful (peace be upon him) He used to say: "My pride is that before I migrated, I believed in the Prophet, and the matter was taken to the Holy Prophet (peace and blessings of Allah be upon him and his family)
The verse came: Are the watering of pilgrims and the building of a mosque equal to faith in God? Honor belongs to the one who, when the whole world is mobilized against religion, defends the religion, has faith in God, and strives to spread the religion, and does not wait for a divine miracle or fate; but strives and pursues in the way of God to strengthen the religion and its rule
It is also narrated in another narration that after the death of Umar, Hazrat Amir (peace be upon him) used to say to the people: I swear by God, is there anyone besides me for whom this verse is worthy[2]? This is the honor of Ali (peace be upon him) before he died
Others accepted Islam, he accepted it and tried to spread it. The verse refers to a general point, which is that before God and in the logic of Islam, there is no value that can be measured by faith in God; now how
You place these two positions alongside faith in God! In any case, according to the noble verse, faith in God is the criterion of a person’s superiority, honor, and virtue. “And Allah does not guide the unjust and unjust people.” The “wrongdoers” are either those who think that these small acts are like faith in God, or those who are busy with these worthless things and entertain themselves and people and do not join the real values
The superiority of divine values over people's imaginary values
The Quran goes on to prove the inequality between the fundamental values of faith in God and the Day of Judgment and jihad in the way of God with deeds such as watering the Hajj and building the mosque
الذین امنوا و هاجروا و جاهدوا فی سبیل الله باموالهم و انفسهم اعظم درجه عندالله و اولئک هم الفائزون
“Those who believe, emigrate, and strive in the way of God with their wealth and their lives are the greatest in rank with God, and it is those who are the winners
The explanation is that Islam brought a new thought, against the thought that dominated the pre-Islamic society of that day, which was in conflict with the thought and actions of those in power and position. Accepting faith in God at that historical juncture was not cheap, like believing in God in today's Muslim societies, but it had many consequences for the believers; because the believers had to move against the direction of the thought system that dominated the atmosphere of that day's society, and this meant accepting any oppression, beating, stoning, and whipping by the Quraysh
In the meantime, some groups apparently embraced Islam, but in practice they made peace with the Quraysh and did not pay any price for their faith; just as some today make peace with the Jor regime in the name of taqiyyah, and in my opinion, attributing such actions to taqiyyah is an injustice to the meaning and concept of taqiyyah. Abbas, the uncle of the Prophet (peace and blessings of Allaah be upon him and his family), was one of these people. Of course, no one should think that we are opposed to taqiyyah, but rather to its improper interpretations
Some insist on considering Abbas, who did not take a single step for Islam and even went to war with the Prophet (peace be upon him and his family), a believer, but do not consider Abu Talib, who gave up everything in the defense of Islam and the Prophet (peace be upon him and his family), and who suffered so much hardship and hardship in this way, a believer
This is a great injustice to Abu Talib. Such faith is not a virtue for Abbas, and if he had been killed in a war against the Prophet (peace and blessings of Allaah be upon him and his family), he would have been considered an infidel. The second group were those who believed in Allah and remained steadfast until the time of the issuance of migration, they remained in Mecca under the command of migration and endured the persecution of the Quraysh for the sake of their faith and persevered in the face of adversity. It is possible and feasible with the command that God has demanded it and if it were not possible, He would not have made it obligatory, but it is difficult in practice; because a person must spend the wealth that he has acquired with hard work and expose his life to calamity; that is, they were Alawite Muslims. The symbol and example of such Muslims was the Commander of the Faithful, Ali ibn Abi Talib (peace be upon him), who worked hard in the way of God with his wealth and life, although jihad with wealth and life was a matter of migration to Medina to establish an Islamic base and government.
He should put both of them in danger and sacrifice them for the sake of religion. Although it seems easy to say this, its difficulty becomes tangible when a person endures several lashes in the path of his belief. These are the group that have virtue and rank, and others do not share this virtue and rank. In this verse, “
=اعظم درجه
the greatest in rank” does not mean “to be superior; because those who are in front of them are devoid of virtue and empty. And those are the winners; These are the ones who are successful and successful in achieving their goal, which is the goal of creation, and those who have thought that they have
Those who succeed in bringing wealth and seeking comfort are unaware of Islamic logic. The next verse, in describing the status of the second group, says
یبشرهم ربهم برحمه منه و رضوان و جنات لهم فیها نعیم مقیم
“God gives them good news of mercy from Him, and of pleasure and gardens for them, in which is lasting bliss.” God gives them good news of His mercy and pleasure, that God’s pleasure and contentment for his servant is greater than anything else
و رضوان من الله اکبر
“And pleasure from Allah is greater,” that are eternal and not fleeting like the blessings of this world
and the pleasure of God is greater
The blessings of this world were all fleeting blessings that if they had not passed away from them, they would have lost them one day. But they sacrificed these fleeting blessings to God, and in return, God gives them lasting blessings; they too are permanent in those blessings, eternal in this Paradise. Both the blessings are permanent and the people of Paradise are eternal in it. Therefore,The words “the resident” and “the eternal” are not repeated. In the sentence
ان الله عنده اجر عظیم
“Indeed, Allah has a great reward with Him,” the context of the sentence is the context of limitation; that is, it is only God with whom there is a great reward, and there is no great reward with anyone other than God, and whatever others give, even if it is great in your eyes, is small because it is perishable
In verse 20, it was about faith in God and migration. Migration and giving up one's homeland is a difficult task that sometimes family ties hinder it like a fetter; for this reason, and in order to encourage believers to migrate and to break away from family ties, it says: "O you who have believed, do not take your fathers and your brothers as guardians, if you prefer disbelief to faith." And it forbids guardianship of relatives who prefer disbelief to faith
The meaning of province
Commentators differ on the meaning of "wali", but it is understood that "walaya" means a bond and relationship that exists between two people for any reason. This bond is sometimes established between a master and his slave, who is called "mauli", and sometimes a bond is established between two people that results in inheritance, and sometimes a bond is between relatives, and sometimes a bond of love between a ruler and his subjects. There is also a type of connection and bond
Therefore, the ruler is called a "wali" or "governor". In the verses of the Quran, Muslims are commanded Do not take as their guardians anyone except God and the Messenger and the believers. This means that a Muslim must maintain his relationship with God, the Messenger, and the believers and be on the same side with them, and not be on the same side with the Jews, Christians, and infidels, even if he has a kinship or any other strong bond with them
Although ties may be blood ties, such as ties with parents, brothers, and relatives, all these relationships are nothing compared to faith in God and thought and thought. In contrast, if you have dozens of types of ties with someone, but they do not share your thoughts, they are not related to you. According to our traditions, a believer has a close relationship with another believer[3]; whereas if a person does not share your thoughts with his brother, there is no brotherhood with him at all from the perspective of Islam
This verse also says: O you who have believed and adopted this school and thought, do not take your fathers and mothers and relatives as allies if they prefer disbelief to faith. According to this verse, all natural and contractual ties between two people are considered secondary and the intellectual bond is the main one. And whoever among you takes his relatives as allies, then those are the wrongdoers. And whoever among you takes his relatives as allies, then those are the wrongdoers
قل ان کان اباوکم وابناوکم و اخوانکم و ازواجکم
و عشیرتکم و اموال اقترفتموها و تجاره تخشون کسادها و مساکن ترضونها احب الیکم من الله ورسوله و جهاد فی سبیله
If the open racial motivations are weighed, what can be done? Father is the source of man's honor and existence; A person who respects and cares for each other and loves each other. After all, there is a son who is the essence of human existence, and there is someone who wants life for you and calls and declares the world as super
Then there is the brother who is from the same root as you, and also your wives who are your covering and a source of comfort and affection and a response to natural needs
You are. As you can see, the summary of the motivations that a person has in the field of kinship is in these few words; fathers, children, brothers, wives, and the money that you have earned with effort and toil with which you want to provide for your worldly life and the hereafter, and your businesses and the beautiful houses that you have built. If all these things that are a source of comfort and ease for a person are more beloved to you than God and His Messenger, and thinking and striving in the way of God, and if you refer to your heart and see that you love these more than God, then wait until God delivers His command
فتربصوا حتی یاتی الله بامره
Now, what is this command? It seems ambiguous. Some have said that it is meant to inflict punishment on him in the next world or to bring people who will do this.They accept the idea. What is certain is that the word of the verse is a threat. Jihad and struggle means accepting all the hardships up to the point of martyrdom. How can one love these more than one's father, child, brother, spouse, etc.? Seeing that God has placed such a duty on us, it becomes clear that this is possible, but first you must know God in order to take that path
والله لا یهدی القوم الفاسقین
"And Allah will not guide those who are rebellious and devoid of the religion of Allah." Rebelliousness means the appearance of rotten donkeys emerging from their coverings, and here it means leaving the faith
