(5/4/17) - الأربعين النووية - Hadith #38

بسم الله الرحمن الرحيم

8-7-1438

 

 

 

Main Idea of the Hadith: This Hadith shows us how to achieve the Wilayah of Allah and the advantages that originate from it.  

الولي - Singular

 الاولياء– Plural

This Hadith implicitly refers to the three stages of faith: Islam, Eeman, and Ihsan

Al-Bukhari classified this Hadith underكتاب الرقائق  (Book of Hadiths which make the heart tender) in his Sahih.

The Formulation of the Hadith:

This Hadith talks about special people whom Allah called His Awliyaa. Allah has given them a high status and ensured His support and defence for them whenever they are exposed to enmity from others. This is shown in the way the Hadith is formulated:

Beginning of the Hadith: “Whoever acts…….I will indeed declare war against him” 

The Hadith begins with a threat for those who show enmity to Allah. Usually one begins with a definition, but Allah immediately started the Hadith with a threat on those who oppose His close servants..

End of the Hadith: Allah says: “When I love him, I shall be his hearing….....I shall certainly grant it to him"

Middle of the Hadith: "Nothing draws my servant to me............until I love him"

In between Allah talks about their Characteristics. So Allah puts their characteristics in between, as if He is surrounding them with His care and protection, to show us their status with Him.

Al-Wilayah (الولاية)

There is no exact translation of Al-Wilayah in English. In Islamic understanding it refers to those who first have deep knowledge of Allah, are constant on their obedience to Allah, and are sincere in their worship. The term also carries the meaning of support, love, and honour from the side of Allah.

The definition of this term is clearly shown in this Hadith, and in Surah Yunus [10:62-64]:

 

"No doubt! Verily, the Auliya' of Allah [i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,"

 

"Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds)."

 

"For them are glad tidings, in the life of the present world(i.e. righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah, this is indeed the supreme success."

Allah describes the Awliyaa of Allah with having two characteristics:

1) Eeman

They have true faith in the Oneness of Allah.

2) Taqwa

They perform the obligations and avoid the prohibitions; they obey Allah.

Another Characteristic: They have knowledge of Allah. They know His Names, Attributes, and what He likes and dislikes from His slaves. This is because Taqwa is an outcome of knowledge.

You cannot recognize the Wali by appearance. He might be a poor cleaner in the street or a minister. Only Allah knows who He is, so do not be deceived by the appearance of people. Eeman and Taqwa are actions of the heart. A poor simple person, might be a Wali of Allah, whom if he supplicates to Allah, Allah will answer him.

Although they have a high status with Allah, they are not perfect people. Perfection is not a requirement for being one of the Awliyaa of Allah. The pious are not immune from committing sins; they are fallible. But when they fall into sins, they quickly repent to Allah. Allah mentioned in Surah Az-Zumar [39:33-35]:

 

"And he (Muhammad) who has brought the truth (this Quran and Islamic Monotheism) and (those who) believed therein (i.e. the true believers of Islamic Monotheism), those are Al- Muttaqun"

 

"They shall have all that they will desire with their Lord. That is the reward of Muhsinun"

 

"So that Allah may remit from them the evil of what they did and give them the reward, according to the best of what they used to do."

The concept of Wilayah has taken a strange meaning in many parts of the world nowadays. Many people have thought some fortune tellers or magicians are Awliyaa of Allah, just because they perform acts that amaze people.

Allah classified the believers into three categories in Surah Fatir [35:32]:

 

"Then We gave the Book the Quran) for inheritance to such of Our slaves whom We chose (the followers of Muhammad). Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allah's Leave, foremost in good deeds. That (inheritance of the Quran), that is indeed a great grace"

1) Those who wrong themselves

These are those who are negligent with their obligations and commit the prohibitions.

2)  Those who follow a middle course

These are those who perform the obligations and avoid the prohibitions but do not do recommendable acts of obedience and sometimes fall into disliked matters.

3) Those who are foremost in good deeds

These are the best; they rush to perform the obligatory good deeds, avoid prohibitions, do the recommended, and avoid disliked matters.

The Awliyaa of Allah are of the second and third category, but not all of them are at the same rank. The second category is the minimum level of Al-Wilayah, and is expected from all believers. This is mentioned in the part of the Hadith, “…Nothing draws my servant closer to me is more beloved to me than doing what I have made obligatory upon him”

The foremost are not satisfied with the performance of obligations only, but they also perform the recommended, and prevent themselves from prohibitions and disliked matters. This is mentioned in the part of the Hadith, “…And My servant continues to draw nearer to me with supererogatory deeds until I love him”

Who are the best of the Awliyaa?

1) The Prophets and Messenger

2) The Companions of the Prophet.

The Prophet said, 

لاَ تَسُبُّوا أَصْحَابِي لاَ تَسُبُّوا أَصْحَابِي فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا مَا أَدْرَكَ مُدَّ أَحَدِهِمْ وَلاَ نَصِيفَهُ 

“Do not curse my companions! I swear by Him in whose hand my life is that, even if one among you had as much gold as Mount Uhud and spent it in the way of Allah, this would not be equal in reward to a few handfuls from them or even half of that!” [Muslim]

3) The Sincere Scholars, who are the heirs of the Prophet. Those who act upon their knowledge and pass it to others.

4) The Pious People.

Some other sects say that this is not the right classification, such as the extremists among the Sufis, who raise the Wali over the rank of the Messengers and the Prophets. They also put Prophets above the rank of Messengers. This is Kufr.

Messengers are above the rank of Prophets because they are specified with a Message. The Prophets do not come with a new message; they follow the message of the Messengers. In addition, the Ulul Al-Azm are from the Messengers, not Prophets. In Surah Al-Ahqaf [46:35]:

 

"Therefore be patient (O Muhammad) as did the Messengers of strong will and be in no haste about them (disbelievers).On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Quran is sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqun (the rebellious, disobedient to Allah)."

Also, whenever Allah mentions Prophets and Messengers together in the Qur’an, He mentions Messengers first. In Surah Al-Hajj [22:52]:

 

"Never did We send a Messenger or a Prophet before you, but; when he did recite the revelation or narrated or spoke, Shaitan (Satan) threw (some falsehood) in it. But Allah abolishes that which Shaitan (Satan) throws in. Then Allah establishes His Revelations. And Allah is All-Knower, All-Wise:"

And in Surah Maryam [19:51]:

 

"And mention in the Book (this Quran) Musa (Moses). Verily! He was chosen and he was a Messenger (and) a Prophet."

The Explanation of the Hadith:

من عاد لي وليا فقد آذنته بالحرب

“Whosoever acts with enmity towards a close servant of mine (Wali), I will indeed declare war against Him”

In return for what they did, Allah will reward them by declaring war against whoever tries to harm them. Allah begins the Hadith with a stern warning against those who try to harm them either physically or by tongue.

How does Allah declare war? Allah will protect His slaves and defend them by touching those who try to harm them with torment, humiliation, diseases, defeat, etc. in this life and in the Hereafter

If Allah declares war against such people, then it becomes Haraam (Prohibited) to oppose such people.

“من عاد”

This word necessitates the involvement of two parties: The Wali and his Enemies.

How can the Wali have enmity when he is supposed to be patient? This enmity is for the sake of Allah, not for himself or for worldly gain.

-> The enmity between the Sinner and the Wali 

Almost all sinners do not like the Awliyaa of Allah, because they do not like obedience of Allah from them. And the Wali does not like sinners because of their disobedience to Allah and their public display and encouragement of sins. The enmity is mutual between both parties.

-> The enmity between the Wali and those who blindly follow deviated sects

The Shia for example hate Abu Bakr and Umar. The enmity here is in creed. The Awliyaa of Allah also hate them because they deviated from the right approach of Islam; they go astray and mislead others.

-> The enmity between the Wali and People of Innovation

People of Innovation hate the Awliyaa because they strictly follow the Sunnah, and they do not like the Sunnah. The Awliyaa of Allah warn people about their innovations and refute them, so the hatred is mutual.

After Allah’s threat, He describes the Awliyaa of Allah:

و ما تقرب إلى عبدى بشيء أحب إلى مما افترضت إليه 

“Nothing draws my servant closer to me is more beloved to me than doing what I 

have made obligatory upon Him”

They fulfill the obligations of Allah and avoid the prohibitions

And as mentioned before, this is the minimal requirement of Al-Wilayah. This does not mean we underestimate the obligations, because they are the most beloved acts to Allah. The obligations are considered a base for building Al-Wilayah.

The Obligations: The 5 Pillars of Islam, the commandments and avoiding prohibitions. The best obligatory act are the 5 prayers. Allah said in Surah Al-Alaq [96:19]:

 

"Nay! (O Muhammad (Peace be upon him))! Do not obey him (Abu Jahl). Fall prostrate and draw near to Allah!"

عَنْ عَمَّتِهِ أُمِّ فَرْوَةَ، وَكَانَتْ، مِمَّنْ بَايَعَتِ النَّبِيَّ صلى الله عليه وسلم قَالَتْ سُئِلَ النَّبِيُّ صلى الله عليه وسلم أَىُّ الأَعْمَالِ أَفْضَلُ قَالَ ‏ "‏ الصَّلاَةُ لأَوَّلِ وَقْتِهَا ‏"

Umm Farwah - and she was one of those who gave pledge of allegiance to the Prophet - narrated: "The Prophet was asked: 'Which deed is the best?' So he said: 'Salat in the beginning of its time.'" [At-Tirmithi]

Another obligation is to be just and reasonable regarding his responsibilities towards his private and public life. The Prophet said, 

إِنَّ الْمُقْسِطِينَ عِنْدَ اللَّهِ تَعَالَى عَلَى مَنَابِرَ مِنْ نُورٍ عَلَى يَمِينِ الرَّحْمَنِ الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا ‏"‏‏.‏ قَالَ مُحَمَّدٌ فِي حَدِيثِهِ ‏"‏ وَكِلْتَا يَدَيْهِ يَمِينٌ ‏"‏‏.‏

"Those who are just and fair will be with Allah, Most High, on thrones of light, at the right hand of the Most Merciful, those who are just in their rulings and in their dealings with their families and those of whom they are in charge." Muhammad (one of the narrators) said in his Hadith: "And both of His hands are right hands." [An-Nasaa'i]

The person does this out of Eeman.

How can I reach the level of Ihsan?

و ما يزال عبدي يتقرب إلى بنوافل حتى أحبه

“And my servant continues to draw nearer to Me with supererogatory deeds until I love him”

Obligatory deeds are more important to Allah and beloved to Him than voluntary deeds. If you do not perform the obligatory you will get a sin, whilst if you neglect the voluntary you will not be sinful.

However, if a person fulfills the obligatory and then adds voluntary acts to it, he will be closer to Allah.

The voluntary is of wide scope. It includes voluntary prayers, voluntary fasting, reciting Qur’an, remembering Allah, etc. This shows us the mercy of Allah, that He made them of many types, to suit the capabilities of all people.

“Continues” – You have to be continuous and persist on the voluntary acts for your entire life in order to reach the status of Ihsan. It is not easy, so there are less people in competition for it. When you reach this stage, you will acquire Allah’s love. Acquiring Allahs love requires a lot of sincerity, persistence, determination. 

Many people claim that they love Allah, but the question is, does Allah love us?

One of the Salaf said, “It is not a big matter whether you love Allah, but the biggest matter is to be loved by Allah”

What are the fruits of being loved by Allah? You will receive all good. Allah will bestow upon you tremendous bounties and spread the acceptance of you in the heavens and the earth.  The Prophet said, 

إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى إِذَا أَحَبَّ عَبْدًا نَادَى جِبْرِيلَ إِنَّ اللَّهَ قَدْ أَحَبَّ فُلاَنًا فَأَحِبَّهُ فَيُحِبُّهُ جِبْرِيلُ، ثُمَّ يُنَادِي جِبْرِيلُ فِي السَّمَاءِ إِنَّ اللَّهَ قَدْ أَحَبَّ فُلاَنًا فَأَحِبُّوهُ، فَيُحِبُّهُ أَهْلُ السَّمَاءِ وَيُوضَعُ لَهُ الْقَبُولُ فِي أَهْلِ الأَرْضِ 

"If Allah loves a person, He calls Gabriel, saying, 'Allah loves so and so, O Gabriel love him' So Gabriel would love him and then would make an announcement in the Heavens: 'Allah has loved so and-so therefore you should love him also.' So all the dwellers of the Heavens would love him, and then he is granted the pleasure of the people on the earth." [Bukhari]

فإذا أحببته كنت سمعه الذي يسمع به، و بصر الذي يبصره به و يده التي يبطش بها، و رجله التي يمشي بها

“When I love him, I shall be his hearing with which he hears, his sight with which he 

sees, his hand with which he strikes, and his leg with which he walks”

How can Allah become a persons hearing, sight, leg?

The Scholars said that this is not to be taken literally; it is a figure of speech. Ibn Al-Hajr said, “A problem as occurred with regards to how can the creator become the slaves hearing and sight” And he gave us different interpretations:

1) It is a figure of speech which indicates that the servant loves obeying Allah as much as He loves his senses.

2) The slave will be totally dedicated to Allah so he will not dedicate his hearing, or his sight, or limbs except that to which pleases Allah.

3) Allah will give him what he seeks in his livelihood, appearing to him that he gets what he seeks by his senses and limbs.

4) Allah will support his Wali against his enemies and aid him the same way the Wali uses his senses and limbs against his enemes.

5) The Slave of Allah will only listen to what pleases Allah. He only finds pleasure in reciting Quran and looking into the creation of Allah.

6) It refers to how quickly Allah responds to the supplication of the Wali as the slaves needs and desires are quickly achieved by his senses and limbs

There is no contradiction between the different explanations. The Wali will not do anything with his limbs and senses which displeases Allah. He will not use his legs to walk to what will displease Allah. Allah will guide the Wali and direct him to the right and good in his hearing, sight, and limbs. He will always be on obedience and remembrance of Allah. If he reaches this status all his supplications will be answered by Allah.

The Sufis mistakenly understood this part, and took it literally.  Al-Ittihadia, a sect of Sufism, believe that when the slave reaches this state, he becomes one with Allah. Their evidence is that Jibreel appeared in the form of a companion, and that Allah is more able to do it. These are all misguided views.

The refutation of the claim is the last part of the Hadith:

و إن سألني لأعطينّه و لئن استعاذني لأعيذنّه 

“And if he asks Me, I shall certainly give him, and if he takes refuge in Me, I shall

certainly grant it to him”

This is evidence that they are two entities, not one person.

This also indicates there is no mediator between Allah and His slaves.

-> "لأعطينه", "لأعيذنه" - Lam Al-Qasam

There is a hidden oath from Allah. Allah swears by Himself to show the status of those people with Allah. If they ask Allah, He will certainly give them. In Surah Ghafir [40:60]:

 

"And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!"

Whoever seeks refuge is Allah is protected in all cases. The status of the Wali is a great and honourable rank; it is not easy to reach.