Our discussion is about the Wilayat of human being in the Holy Qur’an. Its logical sequence is firstly ‘Al Wilayah Maa Hiya’ that is what Wilayat is and then ‘Al-Wilaya hal Hiya’ that is whether Wilayat is present or not and the third stage is 'Al-Wilayah Unia hiya’ that is what is the way of proving Wilayat; and in the end is 'Al-Wilayah kam Hiya' that is what are the types of Wilayat.

Wilayat And Friendship (Mawalat)

The gist of the first part is that Wilayat is derived from Wali and it means proximity and nearness and if someone becomes proximate to Allah, that nearness is called Wilayat and its result is help and love etc.

When human being becomes close to Allah and accepts divine Wilayat, because of this he realizes a humiliation and he wants to remove it under the shade of the proximity of the powerful Lord. But Wilayat and proximity of Allah from His side, does not make him perceive humility in that holy being; on the contrary, the aim of the Almighty Allah is training and bringing up of those servants whose guardianship He has taken upon Himself. Therefore, the Wilayat that exists between Almighty Allah and servants is different from that Wilayat, which is present between human beings, because in the customary Wilayat among human beings both the sides of devotion (Wila’) are alike. It is mentioned in the 71st Verse of Surah at-Tawbah that:

“And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil” (9:71).

Among the believers there is complimentary Wilayat of friendship (Mawalat) and its result is also same and complimentary, implying that they are friendly with each other. Therefore, they enjoin good and forbid evil to each other. They impart good advice to each other. They cooperate with each other whenever there is a need and they do not avoid helping and cooperating with each other.

So much so, that although apparently Wilayat, which is present between human beings and Allah, Mighty and High; its implication is just as is the connection of Allah, the Mighty and the High to human being, in the same way, it is the connection of human being to God, but the fact is that the Mawalat of this Wilayat and its return to two-sided relationship is not one and the same. On the contrary, in this divine Wilayat, the Almighty Allah being the Wali is in the meaning of Wali. And the servant is the ‘charge’ (Mawalla Alayh)1. The result of Wilayat of Allah, the Mighty and the High is not perception of humility.

“Who has not a helper to save Him from disgrace” (17:111).

As in case of human beings, except for disgrace and humiliation, they have no other relationship with the absolute Self- sufficient one as mentioned in the 15th Verse of Surah al-Fatir:

“O men! you are they who stand in need of Allah” (35:15).

All are in the position of humility and need before the Almighty Allah. All are needful to God; but that glorified being is needless. Therefore, the Almighty Allah is not having any relation to disgrace and humility with anyone. As a result of this the relationship of Wilayat is one-sided between the Almighty Allah and the believer; as it is between cause and effect. Contrary to that, the relationship of Wilayat is reciprocal among human beings.

The gist of the second part is that Wilayat is present and exists, because many Verses of the Holy Qur’an prove that some people are bosom friends (Awliya) of God.

Effect Of Deed

We said in the third part of the discussion that every act that brings human being near to God, is a medium of proving Wilayat, because if there is verbal argument it is possible to say that Wilayat is one thing and proximity is another, but it is a spiritual discussion; therefore,

whether the word of Wilayat comes under discussion or the word of proximity, the result of both of them is the same. Every good act which human being performs for Almighty Allah; which has the beauty of action as well as subjective (Faalili) beauty; it brings him near to Allah and when he becomes near to the Almighty Allah, he comes under divine Wilayat. Therefore, alt the Verses, which call to proximity, are the Verses of Wila’. And one who acts on those Verses is brought in proximity to Allah and it causes human being to be granted the determination and guardianship of God, although one who traverses this path in the best way, he would gain more than that. One, who traverses the paths of proximity with full recognition in the terminology of the Holy Qur’an, would be included among the proximate ones and the Almighty Allah would make him His confidant.

He says: We made Musa near to Us and spoke confidentially to him:

“And We made him draw nigh, holding communion (with Us)” (19:52).

That is one who is spoken to confidentially, Munajat (confidential conversation) is said to be a conversation, which is held in comfort and which is done with a person who is very close to us.

Those who are far away from each other, they call out to each other aloud. They call out to the Almighty Allah and the Almighty Allah also calls them. Those believers, who are far away, the Almighty Allah addresses them and says: O those who believe. Those who are further away, they are deprived of this direct address of the Almighty Allah. For them the Almighty Allah has made the Messenger of Allah (S) as the medium and told the Prophet: Tell them. For example:

“Tell those who have been given the Book” (3:20).

Or:

“Say: O People of the Book” (3:64).

Those who are further away, they are addressed as: O people. And lastly there is a group:

“Allah will not speak to them, nor will He look upon them” (3:77).

As opposed to this, those who are very close to the Almighty Allah; Allah considers them to be related to Him and He does Munajat with them: that is He holds a private conversation with them. It is mentioned about Prophet Isa (‘a):

“Worthy of regard in this world and the hereafter and of those who are made near (to Allah)” (3:45).

It is generally mentioned regarding another group, that it is from the proximate ones.

Wilayat In The Light Of Verses

Now, we shall discuss the Verses of Qur’an about Wilayat. Whether they prove Wilayat for someone or disprove it for them. In the same way, we will also discuss about the Verses regarding proximity.

In the blessed Surah al-Ma’idah, many of whose Verses are related to Wilayat, it is stated after the mention of Wilayat of Amir al-Mu’minin (‘a):

“O you who believe! do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers” (5:57).

It is clear that this does not mean that in fact there are two paths in the world; one is truth and the other falsehood, because falsehood is not a way - it is waywardness. The path is that, which has an end and a destination. A person who walks to sinfulness is a victim of waywardness. Therefore, it is said about such a person:

“The day, on which a friend shall not avail (his) friend aught” (44:41).

Those who were friends in the world, on Judgment Day they would be unable to do anything. The description of Mawla is applied to that which has passed. It does not mean that they are Wali of each of other in the hereafter, but they cannot do anything:

“Their ties are cut asunder” (2:166).

And it is mentioned in Surah al-Mu’minoon:

“There shall be no ties of relationship between them” (23:101).

All the causes and connections would be severed. There would be no Wila’ between them. The aim is that those who were friends of each other in the world, on Judgment Day they would be unable to do anything. For example, pay attention to the following Verse:

“The day, on which a human being shall fly from his brother” (80:34).

“And his mother and his father” (80:35).

It denotes worldly brothers and parents and not that there would be any relationship of sons and fathers. There all would be raised up from the dust and would be avoiding each other.

“When lo! From their graves they shall hasten on to their Lord” (36:51).

The matter of Wilayat is also same:

“The day, on which a friend shall not avail (his) friend aught” (44:41).

Because it is mentioned in Surah al-Hadid regarding the disbelievers:

“Your abode is the fire; it is your friend” (57:15).

And:

“His abode shall be the abyss” (101:9).

Just as a mother rears her child and provides him with nourishment, in the same way, fire rears them, because they move under the command of the fire, therefore, their guardian is the fire.

It is mentioned in Surah al-Ma’idah regarding the making of friends:

“And had they believed in Allah and the Prophet and what was revealed to him, they would not have taken them for friends, but! most of them are transgressors” (5:81).

He says in the circumstances of analogical exception2: If they had been believers, they would not have made someone other than Allah as Wali, but the succeeding statement is false, therefore, the preceding statement is also invalid3. Thus, he is not a believer. Between the preceding and succeeding statement, the necessary relationship is that if someone is a believer, he is proximate to Allah and one who is away from falsehood, he does not make any falsehood his guardian and he does not accept the Wilayat of falsehood. In the Holy Qur’an, when the domination of Satan is discussed, it is said: The domination of Satan is effective only on one who accepts his domination.

“His authority is only over those who befriend him” (16:100).

Mutawalli means one who accepts the Wilayat.

In the 72nd Verse of Surah al-Anfal, the mutual friendship of believers is mentioned and it is said:

“Surely those who believed and fled (their homes) and struggled hard in Allah’s way with their property and their souls, and those who gave shelter and helped- these are guardians of each other; and (as for) those who believed and did not fly, not yours is their guardianship” (8:72).

That, which is said that Wilayat is in the meaning of love and help and Walayat, which is in the meaning of guardianship and planning, is not correct in every instance, because the Walayat mentioned in this Verse is in the meaning of friendship (Mawalaai) help and love, whereas:

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

Here Wilayat implies guardianship and planning. That is those who brought faith and they did not emigrate with you, they have no share in your Wilayat. After that it is said:

“And (as for) those who disbelieve, some of them are the guardians of others; if you will not do it, there will be in the land persecution and great mischief” (8:73).

It is mentioned in Surah at-Tawbah:

“O you who believe! do not take your fathers and your brothers for guardians if they love unbelief more than belief” (9:23).

Any relationship is sacred only at the time when it does not render any harm to the divine limits. Another saying of the Messenger of Allah (S) is that:

“No creature can be obeyed in disobedience of Allah.4”

This point is very difficult among all the topics; that is the obedience of others is on occasions where it should not be a cause of sin. The Wilayat of others is also same. Same is the condition of Wilayat of brotherhood, Wilayat of the father and Wilayat between the believers; that it should not be a cause of disobedience of Allah; therefore, it is mentioned in this blessed Verse that if from your proximate ones someone becomes a disbeliever there is separation between you and him and not friendship.

“And whoever of you takes them for a guardian, these it is that are the unjust” (9:23).

They are condemned in the following Verses also.

In the same way, it is mentioned in the same blessed Surah:

“And of the dwellers of the desert are those who take what they spend to be a fine. And they wait (the befalling of) calamities to you; on them (will be) the evil calamity; and Allah is Hearing, Knowing” (9:98).

“And of the dwellers of the desert are those who believe in Allah and the latter day and take what they spend to be (means of) the nearness of Allah and the Apostle’s prayers” (9:99).

It means that there are some who consider charity to be a means of gaining divine proximity and blessings of the Messenger of Allah (S). They spend so that the Messenger of Allah (S) may pray for them and the prayer of the Prophet means invoking blessings on the believer, which imparts tranquillity to them. The Almighty Allah says:

“Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them” (9:103).

Then the Holy Qur’an supports such people and says:

“Surely it shall be means of nearness for them” (9:99).

Yes, indeed this spending is a means of gaining proximity and is a means of the prayer of the Messenger of Allah (S) and its result is that the Almighty Allah would admit them to His mercy.

“Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful” (9:99).

In Surah ar-Ra’ad, it is mentioned only about the being guardian and Wali of believers:

“Surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil to a people, there is no averting it, and besides Him they have no protector” (13:11).

Human being is needful in himself and he is not in need of anyone or anything other than the Almighty Allah on the basis of these two necessary points, which are also clarified in this Verse also:

“O men! You are they who stand in need of Allah” (35:15).

It can also be proved from the above Verse that other than the Almighty Allah no other guardian and caretaker can be imagined for human being. Therefore, it is said:

“And besides Him they have no protector” (13:11).

The last Verse of Surah al-Isra’ that mentions that divine Wilayat is in the meaning of guardianship from His side; and it is a one-sided relationship. He says:

“And say: Praise be to Allah”. Wherever there is praise, it is only restricted to the Almighty Allah, because anything and anyone other than the Almighty Allah is not the Wali that it should bestow something: and should become eligible for praise.

“Who has not taken a son and Who has not a partner in the kingdom” 5(17:111).

“Who has not a helper to save Him from disgrace” (17:111).

However, His making someone as Wali is not because of disgrace. But since others are disgraced, that is why they have guardians, but there is no guardian in disgrace for the Almighty Allah. There is no scope of disgrace for Him that He should be in need of a guardian.

“And proclaim His greatness magnifying (Him)” (17:111).

To say God is the Greatest (Allahu Akbar) is verbal expression and worship act, but if human being recognizes the greatness of the Almighty Allah, anything or anyone other than the Almighty Allah would have no value in his view. It is not possible that human being should consider the Almighty Allah as great and the heavens and the earth also. Amir al-Mu’minin (‘a) says regarding the ‘pious’ (Muttaqeen) in his sermon to Hammam:

“The greatness of the Almighty Allah so entered their souls that the greatness of everything else became small for them.

That is the perception of the greatness of God is accompanied by belittling and disgracing others. When a human being considers Allah to be great, everyone and everything other than Him, whatever it might be, is smaller than that one should take it as his Wali and try to gain respect, power and other perfections as well. Therefore, the Almighty Allah says:

“Do they seek honour from them?” (4:139).

Whereas:

“Then to Allah belongs the honour wholly” (35:10).

If all honour is for the Almighty Allah, then from the obtaining of honour and removal of disgrace there is no option, except that His Wilayat should be accepted. Thus, He says: ‘Then Allah He is the Wali”

Its tone is same as in the following Verse:

“That is because Allah is the Truth” (22:62).

This is the style of limitation. The pronoun mentioned here is ‘he’ and along with it is a proper noun, which is the conclusion of limitation. It implies that if you leave the Almighty Allah, everything else is invalid. The implication in the Verse under discussion is that there is no Wali, except the Almighty Allah. It is \mentioned in the 11th Verse of Surah ar-Ra’ad:

“And when Allah intends evil to a people, there is no averting it, and besides Him they have no protector” (13:1 1).

And it is mentioned in the 17th Verse of Surah al-Kahf that:

“And whomsoever He causes to err, you shall not find for him any friend to lead (him) aright” (18:17).

‘If the Almighty Allah misguides anyone’ denotes that He deprives him from divine favour, it is not possible that anyone can guide him. The Verse of Surah ar-Ra’ad concerning the act of the Almighty Allah is about Wilayat and the Verse of Surah al-Kahf is regarding His Wilayat in His knowledge. It is learnt collectively from both these Verses that whether it is the matter of knowledge or practice, the sole guardian and protector of human beings is the Almighty Allah, but none of these Verses prove the absolute Wilayat for the Almighty Allah. On the contrary, the topic of the Verse of Surah al-Kahf is divine Wilayat in guidance, whereas the Verse of Surah ar-Ra’ad, especially mentions divine Wilayat in removal of punishment, but the Verse of Surah ash-Shura:

“But Allah is the Guardian” (42:9).

Calls attention to His absolute Wilayat and each explain the position of His comprehensive Wilayat. Thus, guardianships obtained from others are also a reflection of divine Wilayat. Thus, if love and help is seen from the side of people, it is in fact love and help of Allah and those people are nothing more than mediums.

Conclusion

The gist of the discussions presented so far is:

1) There is an aspect between the Almighty Allah and human beings. That is in fact Wilayat is from Allah and human being is His charge (Mualla Alayh). Only Allah is custodian (Wali) and Master (Wali).

2) Every act of proximity is a cause of Wilayat.

3) That act whose proximity is more, Wilayat derived from it would be more.

4) One who is the Wali of God would come out of darkness and get the illuminated path; evil would be warded off like in case of Infallibles or removed like in case of others6.

5) To perform a good deed for the sake of Allah (such that the beauty of verb and subjective beauty both be considered), which is the sign that human being is under the Wilayat of Allah, but if human being is deprived from performance of acts of proximity, like one who considers charity to be a penalty, or who performs the acts of proximity for someone other than Allah, he should know that he is under the Wilayat of Shaitan.

And praise be to Allah the Lord of the worlds.

• 1. Mawalla Alayh means one who is commanded for Wilayat.
• 2. From one aspect there are two kinds of logical analogy: one is fabricated analogy and another is exceptional analogy. (Translator)
• 3. That is since the first preface is wrong the second would also be false. That is since they are not believers they have taken as Wali, someone other than Allah. (Translator)
• 4. Man La Yahduruhu al-Faqih, Vol. 4, Tr. no. 5432
• 5. He did not take anyone as His partner and neither has He any partner in His kingdom and power.
• 6. That is Infallibles are there in effulgence only and darkness does not come near them and other people are under the shade of divine Wilayat come out of darkness and come into effulgence. Its details have passed before. (Translator)