I seek refuge of Allah from the accursed Satan

In the name of Allah, the Beneficent, the Merciful

Praise be to Allah, who guided us to this. And if He had not guided us, we would not have been guided by Allah. And benedictions be on all the prophets and messengers and the guiding and the guided Imams. To them we are devoted and from their enemies we are aloof for the sake of Allah.

By the grace of the Almighty, the subject discussed in this chapter is Wilayat in view of the Holy Qur’an. It is related to our previous discussion in the book of Nobility of human being in Qur’an and it will also prepare the background of our future discussions.

Literal Meaning Of Wilayat

Wilayat literally means proximity or nearness and it is included among comparative terms. If a thing is accompanied with another, it is said: ‘Waliya’. It has become close to it, because when something comes near to a person or thing that person or thing is also near to it. Therefore, Wilayat, like brotherhood is defined as mutual relationship between two parties, because both sides of relationship are same on the two sides. It is against the relationship between father and sons, because in father and son both sides are not equal. The former love is known as reciprocal and the relationship of the latter type is called one-sided relationship.

Therefore, if human being is a devotee of God, God is also his lover. As the Almighty Allah is lover of someone - that is He is near him - even he would be the lover of God as this is the demand of reciprocal relationship.

Wilayat In The Qur’an

Wilayat mentioned in Qur’an is defined as a special proximity, which is possible from one side and not from another; and it is possible that there is distance from the other side. For example, the Almighty' Allah is near to both the believers and the disbelievers, as mentioned in the Holy Qur’an:

‘‘And We are nearer to him than his life-vein” (50:16).

Whereas, on the other hand, the believer performs worship acts and religious rituals and becomes proximate to the Almighty Allah and the disbeliever omits the acts of proximity and by committing evil deeds, becomes distanced for Allah; as mentioned in Qur’an:

“These shall be called to from a far-off place” (41:44).

Therefore, if there is difference and distance, it is from the people and not from the side of Allah, because the Almighty Allah is near to all. but all are not near to Allah. On the contrary, some are near and some are far.

Platonic And Ideal Relationship

The Wilayat mentioned in the Holy Qur’an is not in its ordinary literal sense, which is can be called as reciprocal relationship. So, we cannot say that if someone is close to Allah, Allah is also near to him. And if Allah is near to someone, he is also near to God, because contacts, which develop between two parties, are present in imaginative relationships and not in factual relationships, because imaginative relationships are based on two sides. For example, if a person is near a wall, that wall would also be near to him. Proximity is a relative matter, which is related to two sides; it has a noun in the possessive case (Muzqf) and the other is the possessed noun (Muzafun ilaih). In such a way that all conditions that can be applied to one are applicable to the other side as well [both can be possessed noun (Muzafun ilaih) and noun in the possessive case (Muzaf)], because it is an ideal relationship and is dependent on two sides; and it is not possible that one side should be having one quality and the other side should be lacking it. Its example is proximity' and distance of time and place.

If an existent being is near some time or place that time or place would also be near to him, and if some existent being is away from a particular time or place that time or place would also be away from him. However, if there is true relationship, it is based on possessed noun (Muzafun ilaih). For example, there exists intellectual relationship between a person and his psychology. Human being is learned and this psychological aspect of information is the intellectual relationship between the learned and that knowledge; and this relationship is a platonic relationship. That is the Self through an illumination and effulgence creates a form within itself. Since nothing is present in the Self from before - that the soul should establish an ideal relationship with it; on the contrary, the Self itself creates that form and when it had created it, under the shade of noun in the possessive case (Muzaf) it establishes contact with the Self.

The conclusion is that relationship is of two kinds: ideal relationship and other platonic relationship. In ideal relationship the relationship depends on both sides and it is related to both equally. Whereas in case of platonic relationship, both sides are not equal; on the contrary, the possessed noun (Muzafun ilaih) is real and the noun in the possessive case (Muzaf) is the result of possession and relationship. And the noun in the possessive case (Muzaf) comes into being through the blessings of relationship. In order to understand this better, we can refer to the addressing of Qur’an.

Types Of Addressing In Qur’an

There are two types of addressing in Qur’an:

1) Nominal address

2) Natural address.

Nominal address is one, which is accompanied with legal dos and don’ts, for example:

Legal means Islamic duties. That is a responsibility specified by Islamic law.

“O you who believe! Fasting is prescribed for you” (2:183).

Or:

“And keep up prayer and pay the poor-rate” (2:43).

For nominal address the presence of the speaker and the addressee is necessary, but this is not the case in actual address. It only requires the speaker and the addressee comes into being through the address. For example, the Verse:

“His command, when He intends anything, is only to say to it: Be, so it is” (36:82).

This address is a providential (Takwini) address and not nominal. It is not needful of addressee; on the contrary, the addressee is created; although since address is impossible with non-existing thing, in providential (Takwini) address the intellectual aspects of the existing beings are addressed. That is the Almighty Allah addresses that existent being, which is present in His intention of knowledge; and that existing thing is revealed after this address and it creates an external existence.

Thus, addressing is two types:

1) Nominal address, in which both speaker and addressee are necessary and

2) Actual addressing, which is only needful of the speaker and the addressee comes into existence as a result of it.

Wilayat Is A Platonic Relationship

Whatever is mentioned so far shows that two sides are needed in verbal relationship (Nisbat Maqooli) and nominal address, whereas spiritual relationship (Nisbat Ishraaqi) and providential (Takwini) address are based on only one pillar. There are many examples of this. Same is the case of Wilayat. That is the real Wilayat is such a thing that its control is in the hand of the master and the bearer of Wilayat is the result of the relationship of devotion. However, nominal Wilayat is based on two pillars.

Like for example there is a relationship of devotion and proximity among people, although in some instances that relationship is commanded and, in some cases, it is prohibited. Where both sides are believers this Wilayat is ordered, but where there is one believer and the other is a disbeliever, this Wilayat is prohibited.

‘Guardian’ (Wali) Is A Beautiful Name Of Allah

By the grace of the Almighty Allah our topic of discussion is not social, legal or something similar to these. On the contrary, we seek the guidance of Qur’an for human beings being the most sincere friend (Wali) of Allah. So, without discussing nominal Wilayat and without investigation of basic principles, it is not easy to reach a conclusion in this discussion; therefore, we shall discuss some introductory issues. In this regard, that which the Qur’an teaches us first is that: Wali is a beautiful name of Allah:

“But Allah is the Guardian” (42:9).

Not only that Allah is having Wilayat, rather only He is the Wali, because on the basis of monotheism of acts it is not possible that some existing beings should have the power to be a guardian of something. Wilayat in the sense of guardianship is restricted only for Allah, the Mighty and the High; and where Wilayat is mentioned about Shaitan or false deities (Taghut); for example, in the following Verses:

“Allah is the guardian of those who believe...and (as to) those who disbelieve, their guardians are false deities (Taghut)..” (2:257).

It does not imply that Shaitan and Taghut are having Wilayat in competition with Allah; on the contrary, Shaitan himself is a creation of Allah and if someone does not come into the ambit of the special Wilayat of God, the Almighty Allah makes the Shaitan dominate that person. Otherwise not only the Wilayat of Shaitan is not parallel to Wilayat of Beneficent (Rahman), on the contrary, no existent being can be equated to Allah, because There is and no partner to Him and there is none like Him:

“No associate has He…” (6:163).

“Nothing like a likeness of Him…” (42:11).

Therefore, Wilayat of deities (Taghut), Shaitan and similar characters descend in the form of divine chastisement.

Human Being Should Be An Expression Of The Term Of ‘Wali'

In short, in the sense of guardianship, Wilayat is restricted only to Almighty Allah; therefore, Allah praises Himself with this term and introduces Himself with this name. “Allah is the Wali”. It is an appellation, which Allah has applied to His Self and through it He describes Himself, so that the travellers on the road to divinity should be encouraged to traverse that path and to become the expression of Islam. The prophets and saints of God are expressions of this name. That is why they are very beneficial personalities. You should also endeavour to become the expression of “He is the Waif’. His Eminence, Isa (‘a) was the expression of the creation of Wilayat. He said:

“That I determine for you out of dust like the form of a bird, then I breathe into it and it becomes a bird with Allah’s permission” (3:49).

However, if you cannot become an expression of Wilayat in creation, and like divine saints you cannot cover inordinate distances in the blink of the eye, you can at least become a Wali on the matters of your Self, that is Wali of your eyes, Wali on your ears, Wali on your conjectures and thoughts and you should become Wali on your carnal desires. Some people say: We wish not to commit sins, but it is not in our control. It is so because their sensuality has become their master. Those who do not possess the ability to observe moderation in condition of anger, they are such that their anger has become their master. If the carnal desires of a person dominate a person, he can never be an expression of “He is the Wali”. Some traditions are recorded through both Sunni and Shi’a channels according to which, one who is his own master in both the condition, he is in fact from the successful ones.

These traditional reports indicate that such people are expressions of “He is the Wali” in their carnal desires. The least mastership, which a person should achieve, is that he should become the master of his eyes, ears and other faculties. He should not see that, which his eyes desire. On the contrary, the eye should see everything that he wants.

A report is narrated from the Messenger of Allah (S) that he said: “From your worship acts, give a share to your eyes”

He was asked: “What is their share from worship?”

The Holy Prophet (S) said: “It means study of Qur’an and books derived from Qur’an and to contemplate upon them is fulfilment of the right of the eyes”1

Such eyes are in the Wilayat of their owner, and he is their master, but if someone does not make his eyes subject to this Verse:

“Say to the believing men that they cast down their looks...” (24:30).

Then his eyes are his master and he is their subject.

Therefore, although outside the Self it is very difficult to achieve mastership, but it is necessary on all to have self-control; though it is also not an easy matter.

Thus, “Wali” is one of the most beautiful names of the Almighty Allah; as mentioned in this Verse:

“Or have they taken guardians besides Him? But Allah is the Guardian...” (42:9).

Its reasoning is mentioned in another part of the Verse as follows:

“...And He gives life to the dead, and He has power over all things” (42:9).

It means that life is under His control and He is the absolute power and the actual “Wali”.

This matter is obvious to one who struggles to discipline his Self, but for others, it becomes apparent during perilous circumstances. That is human being thinks that one whom he considers as his own, does not offer a cure for his pain; and others also cannot do anything. The day of danger seems to be as follows:

“Here is protection only Allah’s, the True One…” (18:44).

Wilayat is in the meaning of mastership and guardianship. In Surah al-Kahf the Verses preceding the captioned Verse are as follows:

“And his wealth was destroyed; so, he began to wring his hands for what he had spent on it, while it lay, having fallen down upon its roofs, and he said: Ah me! would that I had not associated anyone with my Lord” (18:42).

“And he had no host to help him besides Allah nor could he defend himself” (18:43).

“Here is protection only Allah’s, the True One...” (18:44).

That is whatever was said to that asset owner, he did not accept any advice and at last he had to see a day when he used to rub his hands in sorrow and anxiety. He lost all the investment that he had made on the orchard and he had no helper. He was even unable to take revenge. When it became clear that he neither can help himself nor take revenge; and he cannot even gain from the help of others, at that time he understood that:

“Here is protection only Allah’s, the True One...” (18:44).

Expression Of Reality

"Here is..." (18:44) does not mean that when the orchard was burnt up and a 11 the powerful ones went away, did the turn of Allah came; on the contrary, it means that he understood this point at that time. It is not that a turn arrives for divine Wilayat; on the contrary, the meaning of the blessed Verse is that: “Now, it became clear that Wilayat is only for Allah, the Mighty and the High”. And not that: “Wilayat occurred”

This is like the following Verse of Surah an-Nur:

“And (as for) those who disbelieve, their deeds are like the mirage in a desert…” (24:39).

Baqiya is in the meaning of an open desert; when the desert is open it would be possible for the eyes to see widely. In such a condition human being in every horizon would be able to see clear water. And if human being is thirsty, he would run for it, but a wise human being knows that it is a mirage. It is not water. In the same way, if someone is not thirsty, even though he would consider it water, but he would not approach it. The disbeliever is like that thirsty human being, who considers mirage to be water and rushes towards it, and when he reaches there, he is unable to see anything. In such circumstances he gets divine realization.

This statement means that in such condition he thinks that the Almighty Allah was with him and not that God meets him there and before that he was not in his company.

Because:

“...And He is with you wherever you are…” (57:4).

Or:

“And He it is Who is God in the heavens and God in the earth...” (43:84).

In the same way, there are other Verses as well. Thus that, which is mentioned in Surah al-Kahf, that the day a wealthy person loses his property, that day:

“Here is protection only Allah’s, the True One…” (18:44).

It is not in the meaning that at that time the Wilayat of others have ended and the Wilayat of God has come into being. On the contrary, it is in the meaning that Wilayat of God becomes apparent for that person. In the same way, it is mentioned in Surah an-Nur:

“And there he finds Allah, so He pays back to him his reckoning in full; and Allah is quick in reckoning” (24:39).

It does not imply that Allah is present and existing at that time, because Allah is present in all circumstances.

“...And He is with you wherever you are…” (57:4).

In any case, the difference is that sometimes human being sees Him and sometimes he does not. This proves that this Wilayat is a platonic relationship and it is not connected to two sides like in case-of verbal relationship. On the contrary, it is only related to the possessed noun (Muzafun ilaih). Same is the condition of companionship. Sometimes it is nominal. For example, two persons are together in one place or they come together as two organs of a body and they come together at one place. Such companionship is complimentary (from both sides). Zaid is in companionship of Amr and Amr is also in companionship of Zaid, but from the aspect of creation, companionship is one-sided. God is having companionship, but the disbeliever is alone; and when danger approaches, he understands:

“Here is protection only Allah’s, the True One…” (18:44).

And when he reaches up to the mirage,

“And there he finds Allah...” (24:39).

He finds himself with God and sees God with himself.

Conclusion

In other words, Wilayat is of two types in the meaning of proximity:

1- Nominal proximity; whose relationship with its owners and bearers is one and the same.

2- Actual proximity; whose companionship is with other platonic and real relationships and additions.

In these, control of additions is in the hands of the possessed noun (Muzafun ilaih) and noun in the possessive case (Muzaf) is under its control. Same is the condition of companionship and Wilayat etc.

Wali is one of the beautiful names of God. Human being should endeavour for it even though it might be limited to his Self. He should become the expression of Islam so that he may cover the introductory stages through it. He can come out of his Self and become the Wali of a wider area:

And praise be to Allah, the Lord of the worlds.

• 1. Muhajjat al-Baidha, Vol. 2.