Our discussion regarding ways, which prove Wilayat, has reached till the point that if someone wants to become Wali of Allah, he should adopt the worship of Almighty Allah; because man becomes the beloved of God only through worship and servitude; worship and servitude in its broad meaning, which includes obedience of all divine commands and the fact that only the beloveds of Allah reach the position of divine Wilayat.

Tradition Of Proximity Of Recommended Acts

Traditions of Ahl Al-Bayt (‘a), whose position or value is after the Holy Qur’an also include this point. We mentioned some traditional reports, which support these Verses and from whom it becomes clear that obtaining the position of Wilayat is only possible through every aspect of the obedience of divine commands.

Both sects have reported a tradition from the Messenger of Allah (S) in their books of traditions and this traditional report is famous as the tradition of the proximity of recommended deeds and is considered a reliable and well-known tradition. It is also mentioned in Arabic literature. Aban Ibn Taghlib has reported this tradition as Hadith Qudsi1 from Imam Muhammad al-Baqir (‘a):

On the night of ascension, when the Almighty Allah took the Messenger of Allah (S) to the heavens, he asked the Almighty Allah: O my Lord, what is the position of a believer in Your view? The Almighty Allah replied: O Muhammad, one who dishonours a Wali of Mine, deciares an open war against Me and I am swifter than ah in helping My friends. No one from My servants can obtain My proximity faster than through performance of obligatory acts. That is the best method of obtaining proximity of Almighty Allah is performance of obligatory acts.

As hinted before, all obligatory acts prepare the way of divine proximity. That, which is mentioned for Prayer that: “The Prayer takes you near to piety”2, is by way of example and only the Prayer is not having this specialty; on the contrary, the same description is recorded about Zakat as well. As Amir al-Mu’minin (‘a) says:

‘Then, Islamic tax has been laid down along with prayer as a sacrifice (to be offered) by the people of Islam”3.

In short, every act, in correctness of which, the intention of proximity is a condition, like Zakat, Hajj and Jihad etc. and the wayfarer performs it with the intention of proximity, this act of his would be the considered as a sacrifice. That is: it would make him near to Almighty Allah, although the proximity obtained through performance of obligations is more than that proximity, which is obtained through the performance of recommended deeds.

After that he said:

‘Then indeed Zakat is appointed with Prayer for getting near to piety for Muslims”

That is just as performance of obligatory deeds begets proximity, the performance of recommended deeds also causes proximity. Every act of proximity more than the quantum of ‘obligatoriness’ is called recommended. “Nafil” means additional quantity. In reply to Ibrahim (‘a) who prayed to the Almighty Allah for a child, the Almighty Allah said: In addition of Ishaq We gave to him Yaqub by way of more than the request of Ibrahim and by way of superogatory acts (Nafila). He asked Us for a son and We gave in addition to his son, Ishaq a grandson named Yaqub as well.

“And We gave him Ishaq and Yaqub, a son’s son, and We made (them) all good” (21:72).

In this tradition also, it is mentioned that the wayfarer servant comes near to Me only through superogatory acts (Nafila), till he becomes My beloved. It seems that all who perform superogatory (Nafila) and recommended acts do not become beloved of Almighty Allah; only a small group from them continues this excursion of recommended acts till they reach the lofty stage of being the beloveds of Almighty Allah. The special quality of those few persons is that firstly they perform the recommended acts only for the love of Almighty Allah and not for eagerness of Paradise or fear of Hell; and neither to remove their defects or to make up for their deficiency. As mentioned in some traditional reports: recommended acts and prostration of thanks after obligatory prayer make up for deficiency in performance of obligations. Secondly, they continue this journey in the valley of love till they reach the destination of becoming the beloved of Allah.

Yes, many wayfarers are lovers of Allah, but they are not His beloved. In Surah Aali Imran, the Almighty Allah has commanded His Messenger to tell the people: If you love Allah, you should follow the beloved of Allah, till you (also) become the beloved of Allah.

“Say: If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful” (3:31).

To follow the beloved of Allah makes the righteous servant a beloved of Allah, and the achievement of this position is the beginning of achievement of the position of Wilayat, because every beloved expresses his signs through the hands of the beloved.

That is why after this, it is said in the captioned tradition:

“If I become his beloved and he becomes My lover I will take upon Myself all the capacities of his perception and motion. Thus, he will understand through the effulgence of My knowledge. Therefore, he neither falls short in understanding intellectual matters, nor falls behind in understanding them; and if he performs any act, he does so with My power; therefore, there is neither helplessness nor disobedience in his acts. At this point he is honoured with the following title:

“And you did not smite when you smote (the enemy), but it was Allah Who smote” (8:17).

Although this issue is not restricted to the casting of pebbles; rather it is mentioned as an implication, otherwise for those who obtain this position, the absolute law is: “And you did not act when you acted, but it was Allah Who acted” - “And you did not know when you knew, but it was Allah Who knew” Since these issues fall within the limits of divine qualities, therefore, there is no problem in attributing them to Almighty Allah, because here the quality of being is not being explained; what to say of relationship to the stage of being, which is much more remote and not even found in theoretical gnosis.

Those less courageous wayfarers, who have halted in every valley of fear of Hell and wilderness of eagerness of Paradise; or have passed these two stages, but considered their destination to be the love of God or love of Truth; they have not reached to the highest position of being the lover of God. Very lofty courage, continuous struggle and an exertion requiring strength is necessary to obtain this valuable divine blessing, although it is possible that someone may want to be an implication of: “Wealth comes without offering the blood of heart,” but the fact is that without offering the blood of heart, he cannot become obsessed with Allah and no wayfarer can become His beloved without any sacrifices.

Statement Of Amir Al-Mu’minin (‘A)

In Nahj al-Balagha also, this specialty of divine saints is clearly mentioned that their perceptive and motivational powers are controlled by Allah, the Mighty and the High Himself. Regarding intellectual matters and perceptive powers, he says:

“Doubt is named doubt, because it resembles truth. As for the lovers of Allah, their conviction serves them as a light and the direction of the right path (itself) serves as their guide; while the enemies of Allah, in time of doubt, call to misguidance in the darkness of doubt and their guide is blindness (of intelligence)”4.

Thus, the sign of the correct insight of divine saints is that they have recognized the world in the best way; therefore, they keep themselves secure from its danger.

That is the divine saints are those who when the sight of the people is focused on the apparent aspect of the world, they see the inner side5. The apparent aspect of the world is full of sensualities and passions whereas its interior is a scorching fire. It is so, because according to the statement of the Prophet of Islam (S): Indeed, Hell is surrounded by desires6. Just as the struggle with the Self and to tread the divine path is apparently difficult, but the reality of these trials and difficulties is Paradise. ‘’Paradise is surrounded by unpleasant things”7. After that Amir al-Mu’minin (‘a) adds:

‘When others adopted the apparent aspect of temporal world, considering it to be hard cash, they adopted the future and far reaching inner and outer,’ and he further said: They know that the apparent aspect and deceptive dazzle of the world destroys man; therefore, before materialism and greed caused some harm to them, they defeated the world and its dazzle and refused to accept it. He further says: And before they are dismissed from the worldly post and position, they themselves abandon it. Here, the noteworthy point is that this is a statement of a person having power and who was the Caliph of the time. Although the Caliphate was in his control and not that he was under the control of Caliphate8.

Thus, the divine saints observe that, which has made the greedy people inclined to the world, and in whose view, its value is very high. Whereas for them it is very less and unworthy, because:

“The provision of this world is short” (4:77).

Also, in view of divine saints and people of wisdom, obtaining this short provision is akin to washing off the hands from greater good.

For some people this is a cause of goodness and well-being. These people (divine saints) are at war with it; and they are at peace with that which causes anger and enmity to them. The sciences of Qur’an and religious knowledge is known only through these divine saints; just as knowledge of divine saints is derived only from Qur’an. Divine. laws are established only through these and their establishment and permanence is also due to the blessings of recognition of Qur’an and acting on it. Due to their fear and hope, they do not take into consideration any personality other than Almighty Allah. Those who reach the lofty position of divine Wilayat and all its perceptive and motivational aspects, would be expressions and manifestations of divine acts and thus necessarily all their views will be correct and all their deeds good.

Difference Between Wilayat And Delegation

The last point, towards which attention is necessary, and with the mention of which we conclude the third chapter, is that there is a difference between Wilayat and delegation and there is a difference between Wilayat and representation as well.

Its explanation is that it is possible that someone may think that Almighty Allah delegates some act from the world of creation to one who becomes His Wali; which previously Almighty Allah Himself did; in such a way, that this Wali of Allah acts according to his free will. This, in fact, is the interpretation of delegation. Or if someone is not having any connection with divine Wilayat; on the contrary, due to his sins he becomes remote from divine court and in fact Allah leaves him to his own devices; or entrusts them to someone else. This is the meaning of delegation also and it is clear from the apparent connotation of some supplications. For example:

“My Lord do not leave me to my own devices…”

Or: “And do not leave me to anyone other than You…”9.

However, delegation of work to the divine saints also is logically and textually difficult and entrusting it to the enemies of Almighty Allah is also impossible. Two arguments can be presented on this issue: The first reasoning is that since the Lordship of Almighty Allah is unlimited, therefore, its severing is not possible, in such a way that any work in any corner of the world, whether it be natural or legislative, is entrusted to someone else and there should be some role of the absolute Lord in its origin or survival.

Thus, it is impossible that in nature or legislation, the Almighty Allah should appoint angels, prophets or divine saints. In the same way, it is impossible that the Almighty Allah should delegate his actions to his enemies or leave them to their devices in such a way that He does not interfere in their affairs at all, because his Lordship is unrestricted and unending.

The second reasoning is that needfulness is the pillar of existence10. And that, which is personally needful cannot be left to its own devices, because in that case, it would disappear completely and other matters cannot be entrusted to it, because it itself requires a guardian; and the work of others is much beyond its capacity. Therefore, the average limit of the second reasoning is personal needfulness of existing things. The conclusion of these two reasonings is that prophets, divine saints or angels cannot be entrusted with anything and neither is delegation possible for enemies of Almighty Allah. Neither can they be entrusted with it nor Satans.

Although “O Allah do not abandon me to my own devices”, implies: O God, do not take Your special grace from me so that I may come under the domination of Shaitan, because the mercy and lordship of Almighty Allah is of two kinds: One is general control, which is in fact absolute lordship as mentioned in Verses such as:

“Therefore, to Allah is due (all) praise, the Lord of the heavens and the Lord of the earth, the Lord of the worlds” (45:36).

This absolute lordship is so vast that it encompasses everything other than Almighty Allah. In this, divine saints, angels, Satans, Paradise and Hell; all are included. Another lordship is His special mercy and control, which falls into the share of some divine saints. Musa Kalimullah (‘a) says:

“By no means; surely my Lord is with me: He will show me a way out” (26:62).

The Messenger of Allah (S) says:

“Surely Allah is with us” (9:40).

Many evidences can be presented to prove these two controls and to prove guardianship and mercy. One is the Verses of seeing Almighty Allah and these Verses are among the clear Verses of the Holy Qur’an:

“Surely He sees everything” (67:19).

In spite of this, regarding some person, He says:

“Nor will He look upon them” (3:77).

It is clear that in no instance does reason accept that anything should not be in the view of all-seeing Almighty Allah. This shows that the view of Allah is two kinds: A general view, which is same for everything; and secondly, His glance of grace, which is only for His special servants. Thus, the supplication, in which it is mentioned: “O Allah, do not leave me to my own devices even for a split second,” implies: Always reserve Your special grace for me and do not cut off Your special mercy even for a moment. That is why with those statements it is also mentioned: Do not leave me on anyone other than You and do not sever Your good from me.

The conclusion is that delegation and entrusting is rationally impossible; thus, if natural or legislative Wilayat is proved for divine saints, it is not at all in the form of delegations; on the contrary, as hinted before, Wilayat is from the qualities of Almighty Allah, and since qualities of action require expressions of possibility, therefore, these special servants are expressions of that Wilayat. Also, if angels descend to some persons, give glad tidings and strengthen their faith, it is not in form of delegation. For example, pay attention to the following Verse:

“(As for) those who say: Our Lord is Allah, then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the garden, which you were promised” (41:30).

When Dibil intoned an eloquent panegyric (Qasida) in support of the sanctity of Wilayat, Imam Ali ar-Ridha (‘a) said: The Holy Spirit (Ruhu al-Quds) has spoken through your tongue”11.

None of these is in the form of de legation.

In the same way, some other Verses of Qur’an and traditional reports of Ahl Al-Bayt (‘a) prove that enemies of God come under the control of Shaitan. The Almighty Allah says:

“We have sent the Shaitans against the unbelievers, inciting them by incitement?” (19:83).

And:

“Surely We have made the Shaitans to be the guardians of those who do not believe” (7:27).

Or:

“Shall I inform you (of him) upon whom the Shaitans descend?” (26:221).

“They descend upon every lying, sinful one” (26:222).

Although, regarding the last Verse, it is noteworthy that there is no exaltation and degradation for Satans. Therefore, the word of ‘degradation’ for them is not in the same meaning when it is used for angels; but since every transgressive person is under the domination of his Wali and every Wali is having precedence over his charge, thus it is as if he has descended to it from above.

In any case, it becomes clear from the above Verses that Almighty Allah selects Satans from His innumerable soldiers and imposes them on His enemies, as a trained hunting dog is sent in pursuit of the prey. Amir al-Mu’minin (‘a) has also mentioned this reality; he says: “They have made Satan the master of their affairs, and he has taken them as partners. He has laid eggs in their bosoms and hatched them. He creeps and crawls in their laps. He sees through their eyes, and speaks through their tongues”12.

“Let us see, how great is the difference between the two groups?”

Some people get so much exaltation that they reach up to the lofty peaks of being the beloved of Almighty Allah. Allah speaks through their tongue and sees through their eyes, whereas some fall into the pit of sin and transgression and Satan controls their tongue, eyes and ears and controls their movements.

That is why the chief of the saints warns the wayfarers on the path of Wilayat and says:

“He has warned you of the enemy that steals into hearts and stealthily speaks into ears, and thereby misguides and brings about destruction, makes (false) promises and keeps under wrong impression; he represents evil sins in attractive shape and poses even serious crimes to be trivial”13.

After that the absolute principle is applied to implications. It is also a reply to the objection that his exhortation affected Hamam so much that he swooned and passed away, whereas it did not affect him. Imam (‘a) said: “There is a particular cause of every death. It can be compared to a flood, which might uproot ordinary houses and wash them away, but it cannot affect a solid mountain like me”. Then he said: “Don’t make such audacious statements, because it is Shaitan, who spoke through your tongue. He blew inside you and you spoke due to his whispering”.

Evidence also shows thus, because:

A: The thoughts that arise in the mind of man are from the existing matters.

B: The issue of existence does not appear by chance or through an accident; on the contrary, there is some cause of it.

C: Man is a subjective and not active cause for these views and thoughts, because in the beginning he was not having them and they came into existence later.

D: When no action is possible without a doer, there is indeed some doer, who has created this thought in his mind. On the basis of these prefaces, it becomes clear that if there is a good thought it is caused by an angel.

“The angels descend upon them” (41:30).

And if it is a bad thought and along with it is an invitation of sin, then indeed it is caused by Shaitan.

“They descend upon every lying, sinful one” (26:222).

The conclusion of this discussion is that the sole means of getting the rank of Wilayat is obedience of divine commands, through which a man becomes proximate to God. If he passes through those stages of proximity and becomes the beloved of Almighty, Allah takes upon Himself his capacities of perception and motion. The beloved of Allah are identified in Holy Qur’an:

“Surely Allah loves those who turn much (to Him), and He loves those who purify themselves” (2:222).

“Surely Allah loves those who judge equitably” (5:42).

“Surely Allah loves those who fight in His way in ranks as if they were a firm and compact wall” (61:4).

All these are beloved of Almighty Allah. The Holy Qur’an has mentioned the minor aspect of logical reasoning, whereas Allah has clarified it in Hadith Qudsi that whoever may be the beloved of Allah, the Almighty takes over the capacities of his perception and movement. He informs about this comprehensive principle:

“And when you did it, you did not do it, it was Allah who did it”

This is not restricted for shooting of arrows or throwing of stones etc. and His divine Wilayat is also not from the aspect of delegations just as the enmity of Allah also cannot be a cause of delegation.

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

• 1. Words of the Almighty Allah other than the Holy Qur’an.
• 2. Man La Yahduruhu al-Faqih, Vol. 1, Pg. 637.
• 3. Nahj al-Balagha, Sermon 198.
• 4. Nahj al-Balagha, Sermon 38.
• 5. Nahj al-Balagha, Saying 424.
• 6. Nahj al-Balagha, Sermon 175.
• 7. Nahj al-Balagha, Sermon 175.
• 8. Nahj al-Balagha, Saying 424.
• 9. Mafatih al-Jinan, Amal Mushtarika, Maahe Rajab.
• 10. That is their being is based on this poverty only. (Translator)
• 11. Bihar al-Anwar, Vol. 49, Pg. 237.
• 12. Nahj al-Balagha, Sermon 7.
• 13. Nahj al-Balagha, Sermon 82.