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Explanation of Selected Hadith
"Whoever takes a Wali of Mine as an Enemy …"
Abu Huraira (radiyallahu anhu) narrated that the Messenger of Allah (sallallahu alaihe wa-sallam) said:
“Allah, the Exalted said… “Whoever takes a Wali of Mine an enemy, I will wage war on him;
and My slave will not perform any act with which he draws closer to Me, more beloved to Me then when he fulfills what I have ordained on him;
and My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him,
and when I love him, I will be his hearing with which he hears, his sight with which he sees, his hands with which he strikes, and his legs with which he walks;
and if he asks Me, I will give him; and if he seeks refuge with Me, I will grant him refuge”. [Saheeh Bukharee]
Status of the Hadeeth
Imaam ash-Shawkani (rahimahullah) said: “The Hadeeth that says: 'Whoever takes a Wali of Mine an enemy…” contains many beneficial aspects which are also exalted in status to those who understand them perfectly and comprehend them properly.”
Imaam at-Towqi (rahimahullah) also said: “This hadeeth is a basic method of drawing closer to Allah, and of acquiring knowledge and loving Him, and a method of performing the hidden acts of worship, meaning the Imaan, the apparent ones, meaning Islam, and what combines both, meaning Ihsan; just as the case with the hadeeth with regards Jibreel (alaihis-salaam) (when he came in a shape of man and asked the Prophet (sallallahu alaihe wa-sallam) about Iman, Islam and Ihsan). Ihsan entails the grades (the responsibilities) of those who seek the permissible means of approach to Allah and those who pursue Az-Zuhd (modesty), al-Ikhlas (sincerity), Al-Murawabah (feeling Allah's perfect watch), etc.
Enmity Towards Allah's Awliya is Firmly Prohibited
It is a requirement that one should be a Wali of the Awliya of Allah, because Allah said in the Qudsi Hadith,
“Whoever takes a Wali of Mine an enemy, I will wage war against him”
Also He said in the Qur'aan: “Verily, your Wali (Protector, Helper), is Allah, His Messenger, and the believers, -- those who perform the prayers and give Zakat, and they bow down (submit themselves with obedience to Allah in prayer) And whosoever takes Allah, His Messenger, and those who have believed, as Awliya, then the party of Allah will be the victorious.” [Soorah Al-Fath (48): 56]
This Hadeeth contains a stern warning against those who harm the Awliya of Allah, whether physically or by attacking their honor, or trying to dispossess or despise them. Allah gives respite (opportunity to become just and righteous) for the unjust people, but He will never ignore them.
Ibn Hajar said: “The meaning of being an enemy with the Wali was confusing for some people because enmity requires two sides. But, the Awliya are usually forbearing and forgiving with those who are unjust with them (so how can they be a party to this enmity?). The answer to this confusion is that the reason behind enmity is not restricted to matters of this life only. Rather, enmity sometimes occurs out of hatred for blind following (Ta'assub), such as the Rafidhi (Shiite) who hate Abu Bakr, and such as the enmity of the Mubtadi' (innovators in the religion) with the Sunni (true followers of the Qur'aan and the Sunnah), and this explains how enmity may occur by both parties (since the Wali is the enemy of the innovator, the hypocrites, etc)”
“As for the side of the Wali, this enmity (that he shows hatred in such cases which we have stated) is for Allah and in the Sake of Allah. As for the other party, enmity that he has for the Wali is for what we have described (being enemy with Wali, since he is a firm follower of the religion). Also in the case of al-fasiq al-Mujahir (the sinner who announces his sins), the Wali hates him, as the sinner hates the Wali, because the Wali rejects what the sinner does, and he thus advises the sinner to repel his desires. Also, the word “enmity” may be used to describe what occurs by one side by his firm action, and by his enemy (meaning the Wali) reluctantly (unwillingly).”
It is prohibited to show enmity towards Allah's Awliya, and indeed Allah has warned us against this behavior, because of the Wali's obeying Allah's commands, avoiding His prohibitions and calling unto His path. When the enmity occurs because of normal disputes that are allowed, then this type is not included in the Hadeeth. History tells us that there were some disputes that have occurred between Abu Bakr (radiyallahu anhu) and Umar (radiyallahu anhu) and between al-Abbas (radiyallahu anhu) and Ali (radiyallahu anhu) etc. Such disputes are but some examples to this type that have occurred between the best Awliya of Allah.
The Best Acts of Obedience to Allah
The Prophet (sallallahu alaihe wa-sallam) related that Allah said:
“And My slave will not perform an act with which he draws closer to Me, more beloved to Me than when he fulfills what I have ordained of him.”
Umar ibn al-Khattab (radiyallahu anhu) said: “The best deeds are: fulfilling what Allah has ordained, al-Wara (avoiding some of the allowed aspects of life) regarding what Allah has prohibited, and having sincere intention (in actions and deeds that one performs) in hoping for that which is with Allah (His pleasure, paradise etc.)”
Performing the prayer is the most important physical act of worship that will draw one closer to Allah: “Fall prostrate and draw near to Allah” [Soorah al-Alaq (96): 19]
And His Prophet (sallallahu alaihe wa-sallam) said: “The closest the slave will draw to his Lord, is when he is performing Sujood (prostrating while praying)” [Saheeh Muslim]
In addition, among the obligatory acts of worship that will bring on closer to Allah, is being just and reasonable with regards one's responsibilities, whether these responsibilities involve private or public aspects of life. Abdullah ibn Amr (radiyallahu anhu) said that the Prophet (sallallahu alaihe wa-sallam) said: “The just people will be on podiums of light of Allah, to the Right of Allah, and both His Hands and Right: those who are just in their rule and with their families and responsibilities.” [Shar'h Muslim]
Furthermore, avoiding Allah's prohibitions is also among the obligations with which the slave draws closer.
Drawing Close to Allah by Performing the Nawaafil
Prophet (sallallahu alaihe wa-sallam) then said: “My slave will keep drawing closer to Me by performing the Nawaafil (voluntary acts)”
Performing the Nawaafil comes after fulfilling the obligations. There is a wide group of different types of Nawaafil that Muslims can perform, as much as they can. The Nawaafil include voluntary prayer, fasting, giving away charity, performing Hajj and Umrah, reciting Qur'aan and comprehending its meanings, remembering Allah -Dhikr, etc.
That is certainly a beneficial way to purify and cleanse the soul, so that the soul will be pure and deserving Allah's Love, “And My slave will keep drawing closer to Me by performing the Nawaafil until I love him.”
Acquiring Allah's love is indeed a great prize, and he who succeeds in acquiring it will have acquired the entire Khayr (all that which is good and righteous) and Allah will spread his acceptance in the heavens and the earth, will bestow His tremendous Bounties on Him. Prophet (sallallahu alaihe wa-sallam) said: “When Allah loves the slave, He calls Jibreel (alaihis-salaam) saying: “Allah the Exalted loves Fulan (such and such person), so love him” Jibreel (alaihis-salaam) then loves him, and calls upon the residents of the heavens, Allah loves Fulan, so love him. Then the people of heavens will love him and then acceptance will be spread about in the earth for him.” [Bukharee, Muslim]
The Effect of Allah's Love on the Slave
The Prophet (sallallahu alaihe wa-sallam) said: “Allah says: “...And when I love him, I will 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”
Al-Hafidh commented about this portion of the Hadeeth, saying: “A problem has occurred with regards how can the Creator become the slave's hearing, sight, etc. The answer has several forms and types.
Firstly, it is thmeant as a figure of speech, meaning in this case I will be his hearing and sight, in that, he prefers My Command, so he loves My obedience and likes to serve Me as he loves these senses (the hearing and the sight)”
Secondly, it means, ‘The slave will be totally dedicated to Me, so he will not dedicate his hearing except to that which will please Me, nor will he see except to that which I have commanded him.
Thirdly, it means, ‘I will give him what he seeks (until it appears) as if he is gaining what he desires using his own hearing and sight.
Fourthly, it means, I will be like his hearing, sight, hand and leg in aiding him against his enemy.
Fifthly, I will be the protector of his hearing with which he hears, so he only hear what he is allowed to hear; and also the protector of his sight, etc.
Sixth, Al-Fakahani said: “It probably involves a softer or more indirect meaning than the previous one, therefore, the meaning of, 'I will be his hearing,' describes what he hears…, meaning this person will only hear my Dhikr, never feels joy except by reciting My Book, nor does he keep company except by invoking Me, nor does he extend his hand except to that which pleases Me, and so is the case with his leg.
Seventh, Allah may have said that to demonstrate the quick acceptance of the Wali's Duaa' and his success in acquiring what he seeks. This is because all man's efforts (trying to achieve anything he desires) involve these senses that were mentioned in the Hadeeth (meaning the hearing, the sight, etc.).'
There is no contradiction between all these opinions that Al-Hafith, has listed for each of them is probably true.
Allah accepts the Du'aa of the Wali
“And if he asks Me, I will give him and if he seeks refuge in Me, I will grant him refuge.”
The hadeeth states and affirms the acceptance of the Wali's Du'aa. Many amongst the companions have acquired this Bounty and Virtue, such as al-Baraa', Ibn Malik, Al-Baraa' ibn Azib, Saad ibn Abi Waqqas and Sa'id ibn Zayd (radhi allahu anhum).
Jaabir ibn Samurah said: “The people in al-Kufah complained to Caliph Umar (radiyallahu anhu) about Saad ibn Abi Waqqas (radiyallahu anhu), (who was their appointed governor), and Umar chose Ammar as their new governor. Their complaint about Saad included the claim that he does not know how to pray! Umar summoned Saad and said: “O Abu ish'aq! These people claimed that you do not know how to pray.”
He said: “By Allah! I used to pray with them in the manner the Messenger of Allah (sallallahu alaihe wa-sallam) used to pray, without alteration. When I would pray al-Isha, I would lengthen the first two and shorten the last two”
Umar (radiyallahu anhu) then said: “This is what we thought you would do, O Abu Ish'aq!” Umar then sent with Saad a man or several people to al-Kufah, and they did not exclude any Masjid from asking them about Saad, and they all said good words about him.
Then they entered a Masjid for the tribe of Abs, and a man form amongst them, called Usamah ibn Qatadah, abu Sa'dah, stood up, saying: “Since you have asked us, Saad never went himself with the army, nor was he dividing (from the booty) with fairness, not did he judge with fairness.”
Saad said: “By Allah! I will ask Allah for three: “O Allah! If this slave of yours is telling the lie and only stood up for Riyaa and Sumah (showing off), then lengthen his time (make him live long), prolong his poverty, and expose him to Fitan (trials in life and religion). And so did happen…” [Bukhari and Muslim]
Also, Urwah ibn Az-Zubayr said that Said ibn Amr ibn Naufal (radiyallahu anhu) once had a dispute with Arwa bint Aws before Marwan ibn Al-Hakam. She claimed that he took over some of her land.
Sa'id then said: “How can I take some of her land after I have heard form the Messenger of Allah (sallallahu alaihe wa-sallam): “He who takes a hand-span of land (illegally) it will be tied to him to the seventh of earth.”
Marwan then said: “I will not ask you to present more than this proof (meaning since you will not lie after you have heard from Prophet (sallallahu alaihe wa-sallam).
Amr ibn Naufal (radiyallahu anhu) then said: “O Allah! If she was lying take away her sight and kill her in her land.”
Urwah then said that Arwa did not die until she lost her sight, and that when she was once walking in her land, she fell into a hole and died.” [Bukharee and Muslim]
Benefits from the Hadeeth
The warning of Allah's Wrath and Punishment will first be preceded by explaining what people should avoid, meaning how they are required to worship Allah, so that they avoid His Wrath.
2-- Al-Hafidh said: “His saying: “… will nor draw closer to Me..” indicates that the Nafilah (voluntary acts of worship) is not better than the Faridah (obligatory acts of worship). The Nafilah is called as such because it is an addition to the Faridah, and therefore when the Faridah is not preformed, than the Nafilah does not matter. When one performs the Faridah and then adds to that by performing the Nafilah, his seeking to draw closer will be realized.
3-- The Nafilah restores the integrity (reliability) of the Faridah. The Prophet (sallallahu alaihe wa-sallam) related that Allah will say to the angels, in the Qudsi Hadeeth: “Look if there is a Nafilah for My slave, so that it will complete its Faridah.” [Sahih al-Jaami]
4-- This Hadeeth also states that as much as the slave reaches a higher grade, as much as he must continue to ask and invoke Allah, as this demonstrates his humbleness and consistent eagerness to show that he is a slave of Allah
5-- Finally, this hadeeth sternly warns against harming other Muslims.
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