AL-MUSTAPHA INSTITUTE OF BRISBANE

Compiled by Br. Abdul-Halīm Khalīl (26-04-14)

Bismillahir-Rahmanir-Rahīm

The Great Awliyâ: ‘Those who swoon from the Divine perfume,

And, from the Heart, Love exhume –

From it, the Faith Al-Wâlî bids us consume.’ 1

1 Al-Wâlî (‘The Protecting Friend’): refer to the Glorious Quran, Qur’ān, Surat ash-Shūraá (the Chapter of the

Consultation) 42:28 –

‘Truly, God has a drink for His friends.

When they drink it, they are intoxicated;

and when they are intoxicated, they are enraptured;

and when they are enraptured, they are blessed;

and when they are blessed, they dissolve;

and when they dissolve, they are free;

and when they are free, they devote themselves purely;

and when they devote themselves purely, they seek;

and when they seek, they find;

and when they find, they arrive;

and when they arrive, they are at one;

there is no difference between them and their Beloved." 2

‘And He it is Who sendeth down the saving rain after they have despaired,

and spreadeth out His mercy. He is the Protecting Friend, the Praiseworthy.’

Brief poesy verse by Br. Abdul-Halīm Khalīl © 2014. 2 Narrated by Imam Ali ibn abi Talib (radi Allāhu anhu).

1. Definition of the term ‘Wâlî’

Perhaps, it may prove prudent to commence this brief discourse (upon the merit of the

blessed Friends of Allah, the Awliyâ), by considering the denotation which Allâh – Al-

Mūmin, Al-Mujīb, At-Tawwâb – ascribes to the term wâlî in the Glorious Qur’ân. Wâlî

(plural Awliyā), is an Arabic word, its lexical meaning being ‘guardian’, ‘protector’,

‘supporter’, etc. The word, in its different forms, appears throughout the Glorious Qur’ân

more than 200 times. Thus (of this blessed term, and the relationship it refers to) Allâh

Subḥānahu Wa Ta'âla pronounces in the Qur’ân Majīd:

Al-Qur’ân Majīd, Surat Al-Baqarah (‘The Chapter of the Cow’): 2:257

English Roman script

Allâh is the Protecting Friend (Wâlî) of

those who believe. He delivers them from

darkness to Light.

And those who disbelieve, their patrons

(their friends: awliyâ) are false deities.

They deliver them from light to darkness.

They are the companions of the Fire. They

shall abide therein eternally.

al-lahu waliyyu al-ladhīna āmanū

yukh'rijuhum mina l-ẓulumāti ilā l-nūri

wâ al-ladhīna kafarū awliyāuhumu l-

ṭāghūtu yukh'rijūnahum mina l-nūri ilā l-

ẓulumāti

ulāika aṣḥābu l-nāri hum fīhā khālidūna

2:257 –

Allâh

٢:٢٥٢

al-lâhu

Protecting Friend

of those

who believe

He delivers them

from

[the] darkness

toward

[the] Light

And those who

disbelieve

their patrons (friends)

[are] false deities

They deliver them

From

[the] light

to

[the] darkness.

waliyyu

al-ladhīna

āmanū

yukh'rijuhum

mina

l-ẓulumāti

ilā

l-nūri

wâ al-ladhīna

kafarū

awliyāuhumu

l-ṭāghūtu

yukh'rijūnahum

mina

l-nūri

ilā

l-ẓulumāti

They

[are] the companions

[of] the Fire.

They

therein (in it)

shall abide eternally

ulāika

aṣḥābu

l-nāri

hum

fīhā

khālidūna

2. Who is a ‘Wâlî’

The word wâlî can also mean ‘ally’ or ‘friend’. Therefore, a Walīyu 'llāh denotes one who is

a Friend of Allâh. As such, the Shari’ah definition of a ‘wâlî’ is cogently conveyed by Allâh

through the following Ayat (‘verses’):

Al-Qur’ân Majīd, Surat Yunus (‘The Chapter of the Prophet Yunus’): 10:62-64

English Roman script

10:62 – Behold! Indeed, upon the Friends

of Allâh there is no fear, nor shall they

grieve;

Alā inna awliyāa l-lāhi lā khawfun

ʿalayhim wā lā hum yaḥzanūna

10:63 – Those who believe and are

conscious (of Allâh);-

Al-ladhīna āmanū wā-kānū yattaqūna

10:64 – For them are glad tidings, in the life

of the present and in the Hereafter; no

change is there in the Words of Allâh. This

is the great success.

La-humu l-bush'rā fī l-ḥayati l-dun'yā wā fī

l-ākhirati lā tabdīla li-kalimāti l-lāhi

dhālika huwa l-fawzu l-ʿaẓīmu

10:62 –

Behold!

Indeed

[upon the] Friends

[of] Allah

[there is] no

fear

upon them

and

nor

they

shall grieve

٠١:٢٢

Alā

inna

awliyāa

l-lâhi

lā

khawfun

ʿalayhim

wâ

lā

hum

yaḥzanūna

10:63 –

Those who

believe

and

are

conscious (of Allah: viz., people of Taqwa)

٠١:٢٦

Al-ladhīna

āmanū

wâ

kānū

yattaqūna

10:64 –

For them

are [the] glad tidings,

in

[the] life

of the present (viz., of this world)

and

in

[the] Hereafter;

no

change

[is there] in the Words (Kalam)

٠١:٢٦

Lahumu

l-bush'rā

fī

l-ḥayati

l-dun'yā

wâ

fī

l-ākhirati

lā

tabdīla

li-kalimāti

of Allâh.

That

is

[the] success

the great

l-lâhi

dhālika

huwa

l-fawzu

l-ʿaẓīmu

3. The Great ‘Hadīth of the Wâlî’

It is reported upon the authority of Abu Huraira :

‘The Blessed Prophet ملسو هيلع هللا ىلص said:

“Allâh said,

'I shall declare war against him who shows hostility to a wâlî of Mine.

And the most beloved things with which My slave comes nearer to Me, is what I have

enjoined upon him;

and My slave keeps on coming closer to Me through performing Nawafil,3 until I love

them, so I become his sense of hearing with which he hears, and his sense of sight with

which he sees, and his hand with which he grips, and his leg with which he walks;

and if he asks Me, I shall give him, and if he asks for My Protection, I shall protect him;4

and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he

hates death, and I hate to disappoint him.’”’5

3 Offering additional, voluntary prayers, or performing additional good deeds, beyond what is ‘fard’ (obligatory

or prescribed). 4 That is, provide the humble supplicant, the wâlî, the Refuge of Allâh. 5 This is a very famous, sahīh (authentic) hadīth, and it is narrated through multiple narrations, each containing

more, or less, what is mentioned here. This beautiful narration may be found in the following great texts:

Imam Bukhari (rahīmullah) narrated it in his Sahīh (Kitab ar-Riqaq, hadīth number [‘#’] 6021: upon

the authority of Abu Huraira ) (also refer to Fath al-Bari [11.340 41, #6502],

Ibn Majah (Kitab al-Fitan, #3979: upon the authority from Umar bin Al-Khattab ,

Indeed, with deference to the stature of the Great Awliyâ6 – the Love of Al-Wadūd

in which they dwelt and utterly exuded – the love of Imam Ahmad (rahmâtullahi 'alay)

for Bishr Al-Hafi (or Bishr ibn Hareth, May Allâh bestow His Perpetual Mercy

upon him) - a great saint in the history of Islam, an ascetic 'mountain of

knowledge' (according to Al-Daraqutni) – constitutes a beautiful example of the

reverence with which we should consider the close Friends of Allah.

Imam Ahmad (rahmâtullahi 'alay) once passionately narrated:

'once Bishr (rahmâtullahi 'alay) was walking from his majlis in the streets of Baghdad,

and a man who is completely drunk comes up to him and embraces him, saying "O

Sayyidi! O Sayyid!" ... and he grabs him [Bishr] and kisses him on both cheeks and

won't let go. Of course, the other disciples are shocked by this impure, disgraceful

person, but Bishr (rahmâtullahi 'alay) doesn't push him away. He allows him to finish,

and go on his way. And then Bishr (rahmâtullahi 'alay) (... his murīds ... looking at

him), his eyes filled with tears, and he says: "there is a man, who loves another

man, because he is imagining that there is some good in him. But, perhaps the

lover is saved, but the one who is loved is unsure about his final destination."'

Therefore, is this most ascetic, beautiful, and utterly humble Islam not what we

desire for ourselves, furthermore others?

Imam Ahmad, in his Musnad (6:256: upon the authority of A’isha and in his Kitab az-Zuhd (pp. 61

and 65),

Ibn Hibban (2:58 #347),

At-Tabarani, in his Mu’jam al-Kabir (8:221 #7880; 12:145 #12719) and in al-Awsat (1:192 #609;

9:139 #9352),

Abdur-Razzaq (11:192-93),

Quda’i (Musnad Shihab, 2:327-28 #1456-57),

Ibn Abi Dunya, in his Kitab al-Awliya (#1 and #45: also upon the authority of Anas ),

Abu Nu’aym, in his Hilyat al-Awliya’ (1:5; 8:318),

Abu Ya’la, in his Musnad (12:520), upon the authority of Maymuna ,

Bazzar (Zawa’id, 4:241-42, 248),

Hakim at-Tirmidhi, in his Nawadir al-Usul (Asl #75, #162, and #228),

Daylami, in his Firdaws (3:215 #4472 and 3:216 #4475),

Imam Bayhaqi, in his Sunan al-Kubra (3:346) and Kitab az-Zuhd (pp. 269-270 #696,99),

Ibn Shahin (Targhib, #285),

Imam Qushayri, with his chain (isnad) in the Risala (pp. 292 and 348),

Ibn ‘Asakir, in his Tarikh (7:95),

Abu ‘Abdur-Rahman as-Sulami (Forty Hadiths on Tasawwuf, #36), and others. 6 Refer to Sheikh Abdal-Hakim Murad, Imam Ahmad ibn Hanbal: Victor Over Tribulation (Quilliam Press).

Thus, “[i]f a friend among your friends errs, make seventy excuses for them. If

your hearts are unable to do this, then know that the shortcoming is in your own

selves.”7 Indeed, '[i]t is only the merciful who are granted mercy by the All-

Merciful. Be merciful to those on earth and the Lord of the Heavens will be

merciful to you.'8

4. Dalīl (‘Evidence’) of Providence of the Blessed Awliyâ –

Al-Qur’ân Majīd

(i) Asif bin Barkhiya

Asif bin Barkhiya (rahmâtullahi 'alay) is the wâlî who was in the presence of Sayyidina

Sulayman ( ), and who delivered the throne of Bilqis (the Queen of Sheba)

to the Prophet Sulayman ( ) quicker than the blink of an eye. Such humble

wâlî is simply characterized as ‘one who had knowledge of the Book’ (Al-Qur’ân).

Indeed, of this blessed event Allâh Subḥānahu Wa Ta'âla Reveals,

‘One with whom was knowledge of the Book said, 'I will bring it to you before your

gaze returns to you…' (Q27:40)",

This is the proclamation of Asif bin Barkhiya (rahmâtullahi 'alay), a simple believing

man, but Great Friend of Al-Wâlî, and scribe and relative of the Prophet Sulayman

( ).9

Narration – the Karâmat of Hadrat Asif in Al-Qur’ân Majīd

(Surat An-Naml [‘The Chapter of the Ant’], 27:38-42)

27:38 – ‘He (Sayyidina Sulayman [ ]) said (to his own men): “Ye chiefs!

Which of you can bring me her throne (of Bilqis) before they come to me in

submission?"

27:39 – Said an 'Ifrit, of the Jinns: "I shall bring it to thee before thou rise from

thy council: indeed I have full strength for the purpose, and may be trusted."

7 Imam Bayhaqi, Shu`ab al-Iman, 7.522. 8 Reported in the texts of At-Tabarani and al-Hakim with a sahīh (authentic) chain. 9 According to the tafsir of Ibn ‘Abbas, and the majority of true mufassireen (‘commentators’ of the Qur’ân

Majīd).

27:40 – Said one who had knowledge of the Book: "I shall bring it to thee

within the twinkling of an eye!" Then when (Sulayman [ ]) saw it placed

firmly before him, he said: "This is by the Grace of my Lord!- to test me whether

I am grateful or ungrateful! And if any is grateful, truly His gratitude is (a

success) for his own soul; but if any is ungrateful, truly my Lord is Free of all

Needs, Supreme in Honour!"

27:41 – He (Sayyidina Sulayman [ ]) said: "Transform her throne out of

all recognition by her: let us see whether she is guided (to the truth) or is one of

those who receive no guidance."

27:42 – So when she arrived, she was asked, "Is this thy throne?" She said, "It

was just like this; and knowledge was bestowed on us in advance of this, and we

have submitted to Allâh (in Islam).”’

(ii) Sayyidina al-Khadir

Similarly, Sayyidina al-Khadir (although, understood to be a prophet of Allâh,

by some commentators of Al-Qur’ân Majīd) possessed knowledge which the

Prophet Mūsa ( ) did not. Such knowledge was bestowed upon him directly

from the Ilm and Hikmah of Allâh, without intermediary. Allâh Ta’âla confirms

this in Surat Al-Kahf (18:65).10 According to Tafsir Al-Baghawi, Allâh Ta’âla, Ar-

Rashid (‘The Righteous Teacher’):

‘… taught him [Al-Khadir] the inward (batin) knowledge by Revelation (ilham).’

Verily, Allâh, Azza Wa-Jal, perfectly narrates:

10 Refer to the Glorious Qur’ān, Surat Al-Kahf (‘The Chapter of the Cave’) 18:65.

So they found one of Our servants, on whom We had bestowed Mercy from

Ourselves and whom We had taught knowledge from Our own Presence.

Mūsa ( ) said to him [Al-Khadir]: "May I follow thee, on the footing that

thou teach me something of the (Higher) Truth which thou hast been taught?" 11

(iii) Sayyida Maryam

Allâh Ta’âla – Ar-Râfi’ (‘The Exalter’), Al-Mu’izz (‘The Bestower of Honours’) –

has anointed Sayyida Maryam a Siddiqa (see Q4:69 and Q5:75), which is one

of the highest categories of Ihsan, and she was granted many karâmat (‘miracles’),

as a Beautiful Wâlîa (female friend) of Allâh. For example, Allah, Al-Wahhâb, Ar-

Razzâq, Al-Muqît – provided Sayyida Maryam with His Sustenance without

intermediaries, or secondary causes.

Right graciously did her Lord accept her: He made her grow in purity and beauty:

To the care of Zakariya ( ) was she assigned. Every time that he entered

(her) chamber to see her, he found her supplied with sustenance. He said: "O

Mary! Whence (comes) this to you?" She said: "From Allâh: for Allâh Provides

sustenance to whom He pleases, without measure." 12

Sayyida Maryam was also blessed with the miracle of giving birth (to the Noble

Prophet Isa [ ]) without traditional impregnation.

11 Refer to the Glorious Qur’ān, Surat Al-Kahf (‘The Chapter of the Cave’) 18:65-66. 12 Refer to the Glorious Qur’ān, Surat ‘Âli ‘Imrân (‘The Chapter of the House of Imran’) 3:37.

She said: "O my Lord! How shall I have a son when no man hath touched me?"

He said: "Even so: Allâh Createth what He willeth: When He hath Decreed a

plan, He but saith to it, 'Be,' and it is! 13

‘She said: "How shall I have a son, seeing that no man has touched me, and I am

not unchaste?"’ 14

In conclusion, from the Power and Strength of Allâh – Al-Azīz, Al-Qawî, Al-Qâdir

– Sayyida Maryam was granted a blessed touch and great strength.

‘And shake towards thyself the trunk of the palm-tree: It shall let fall fresh ripe

dates upon thee.’ 15

(iv) Ashab al-Kahf (The Companions of the Cave)

These servants of Allâh, AL-Latīf (sometimes referred to as the Seven Sleepers

[albeit, Allâh, Al-Hakīm does not Reveal the precise number of their company]),

were not prophets, nor messengers, but still were blessed with special ranks and

favours – viz., the karâmat of the Awliyâ. This group of young believers withstood

the immense oppression of their people, to unjustly worship false deities, other

13 Refer to the Glorious Qur’ān, Surat ‘Âli ‘Imrân (‘The Chapter of the House of Imran’) 3:47. 14 Refer to the Glorious Qur’ān, Surat Maryam (‘The Chapter of Sayyida Maryam ’) 19:20. 15 Refer to the Glorious Qur’ān, Surat Maryam (‘The Chapter of Sayyida Maryam ’) 19:25.

than God. As such, they took refuge in a cave, seeking the Nearness and Solicitude

of Allâh (Al-Qarīb, As-Salâm, Al-Mu’min, Al-Muhaymin). Thereafter, Allâh, Al-

Wâlî (‘The Protecting Friend’) sealed their souls in slumber for three hundred

(300) solar years (or 309 lunar years), whilst being guarded by a dog, their faithful

companion, and blessed creature of Allâh.

18:10 – Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy

from Thyself, and dispose of our affair for us in the right way!"

18:11 – Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard

not):

18:12 – Then We roused them, in order to test which of the two parties was best at calculating the

term of years they had tarried!

18:13 – We relate to thee their story in truth: they were youths who believed in their Lord, and We

advanced them in guidance:

18:14 – We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the

heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed

have uttered an enormity!

18:15 – "These our people have taken for worship gods other than Him: why do they not bring forward

an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a

falsehood against Allâh?

18:16 – “When ye turn away from them and the things they worship other than Allâh, betake

yourselves to the Cave: Your Lord shall shower His Mercies on you and disposes of your affair towards

comfort and ease."

18:17 – Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when

it set, turning away from them to the left, while they lay in the open space in the midst of the Cave.

Such are among the Signs of Allâh: He whom Allâh, guides is rightly guided; but he whom Allâh leaves

to stray — for him wilt thou find no protector to lead him to the Right Way.

18:18 – Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their

right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst

come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly

have been filled with terror of them.

18:19 – Such (being their state), We raised them up (from sleep), that they might question each other.

Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part

of a day." (At length) they (all) said, "Allâh (Alone) Knows best how long ye have stayed here.... Now

send ye then one of you with this money of yours to the town: let him find out which is the best food (to

be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with

care and courtesy, and let him not inform any one about you. 16

16 Refer to the Glorious Qur’ān, Surat Al-Kahf (‘The Chapter of the Cave’) 18:10-19.