عَنْ أَبِي هُرَيْرَة رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُول اللَّهِ صلى الله عليه و سلم إنَّ اللَّهَ تَعَالَى قَالَ: "مَنْ عَادَى لِي وَلِيًّا فَقْد آذَنْتهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إلَيَّ مِمَّا افْتَرَضْتُهُ عَلَيْهِ، وَلَا يَزَالُ عَبْدِي يَتَقَرَّبُ إلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْت سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَلَئِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ". [رَوَاهُ الْبُخَارِيُّ].
On the authority of Abu Hurayrah (may Allah be pleased with him) who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said, “Verily Allah ta’ala has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’ ” [Al-Bukhari]
This hadith, reported by Abu Hurayrah and collected in Sahih al-Bukhari, is a Hadith Qudsi—meaning it is a narration where the Prophet ﷺ conveys the words of Allah Himself, though not part of the Qur'an. That alone should make us pause. This isn’t just prophetic wisdom; it’s divine instruction passed down through the Prophet ﷺ, highlighting the most honored ranks a believer can reach, and the severe warning for those who oppose Allah's allies.
The hadith begins with a divine declaration:
“Whoever shows enmity to a wali (friend, ally) of Mine, I have declared war against him.”
This statement carries immense weight. Allah does not simply warn such a person—He declares war. But who is a wali? And what kind of enmity are we talking about?
The scholars explain that ‘adaa’ (enmity) involves more than just disagreement. It includes hatred, hostility, and actions that cause harm—whether physically, emotionally, or socially. This can be due to religious reasons (mocking someone for their deen) or even worldly disputes that spiral into hatred.
Notably, if two people disagree over a worldly matter—such as money or property—but do not harbor hatred or seek to harm one another, they are not included in the scope of this hadith. Disputes are natural. Even companions of the Prophet ﷺ like Abu Bakr and ‘Umar, and ‘Ali and Ibn ‘Abbas, had disagreements. But what separated them was that their hearts remained clean, and they maintained respect, rights, and brotherhood.
The hadith warns us because only Allah knows who His awliya’ are. This should humble us. We may be harboring resentment toward someone who is beloved to Allah. Even minor jealousy or grudge can lead us to be on the wrong side of this divine warning. That’s why scholars emphasize purifying the heart, especially during disputes, so that shaytan doesn’t escalate a disagreement into destructive enmity.
Who is a Wali (ولي)?
Linguistically, wali refers to someone who is close, supportive, and beloved. In the Qur’an, Allah says, "Allah is the Wali of those who believe..."(Surah Al-Baqarah, 2:257)
In technical, Islamic terms, a wali is any believer who has iman (faith) and taqwa (God-consciousness). They are not prophets, but their closeness to Allah comes from a life of consistent obedience and spiritual refinement. As the Qur’an clarifies:
"Indeed, the awliya’ of Allah—there is no fear upon them, nor do they grieve. They are those who believed and had taqwa."(Surah Yunus, 10:62–63)
Thus, wilayah is not a title that’s publicly claimed or conferred. It’s a hidden status, known only to Allah, and built through sincerity, obedience, and taqwa. And since we cannot always recognize who qualifies as a wali, we must be extremely cautious in how we treat others.
The First Step of Nearness: Obligatory Acts
Allah then declares, “My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him.”
This is a profound reminder. In our quest for spirituality, we often chase emotional highs, grand gestures, or spiritual experiences. But Allah tells us that His love begins with consistency in the basics: the five daily prayers, zakah, fasting in Ramadan, fulfilling contracts, honoring parents, avoiding prohibited acts. These are not mere rituals—they are the foundation of nearness to Allah.
You cannot draw near to Allah by skipping the obligations and jumping to optional acts. Obligatory deeds are not just requirements—they are beloved to Allah.
The Second Step: Voluntary Acts and Divine Love
Allah continues, “And My servant continues to draw near to Me with nawafil (supererogatory deeds) until I love him.”
Once the obligatory acts are fulfilled, the door opens to deeper levels of divine love through nawafil: extra prayers, fasting beyond Ramadan, voluntary charity, dhikr, and seeking knowledge.
Each additional deed done out of love, not obligation, draws the servant closer—until Allah loves him. And when Allah loves someone, the transformation is extraordinary.
“When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks.”
This doesn’t mean the person becomes divine. Rather, it means their entire being becomes guided and protected by Allah. Their choices are inspired, their actions aligned with the truth, their vision and understanding shaped by divine light.
Their life becomes an embodiment of servitude, sincerity, and spiritual insight. At first glance, this may sound puzzling or even ambiguous. Some may ask: Does this mean that the servant becomes divine? Does Allah merge with the servant? Such interpretations are not only incorrect, but they also contradict the core tenets of tawheed (Islamic monotheism).
The hadith uses a figurative expression to convey a deep spiritual reality. The Prophet ﷺ is not describing hulool (divine indwelling) or ittihad (union with Allah)—concepts that are rejected by Ahl al-Sunnah wa’l-Jama‘ah. Rather, scholars explain that this means, Allah guides and blesses the actions of the beloved servant.
When Allah says, “I become his hearing…”, it means, Allah guides what the servant listens to. He protects the servant’s ears from hearing what displeases Him. He inspires the servant to use his hearing for good—listening to the Qur'an, beneficial knowledge, the cries of the needy, and the calls to prayer.
The same applies to the eyes, hands, and feet. The eyes are no longer used to gaze at what is forbidden but to reflect, read, and recognize Allah’s signs. The hands are employed in service, generosity, and protection—not in harm or sin. The feet walk toward prayer, knowledge, and acts of mercy—not toward vain or harmful pursuits.
Thus, the statement is metaphorical. It conveys the depth of divine guidance and support that encompasses the entire life of the servant who has drawn near to Allah through both obligatory and voluntary acts.
One may ask: “Isn’t this the apparent meaning? Why not accept it at face value?”
The answer lies in a foundational principle of Islamic theology, “There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” (Surah Ash-Shura, 42:11)
Since nothing resembles Allah, we do not attribute human characteristics to Him nor interpret divine words in ways that contradict the clear verses of the Qur’an. The scholars clarify that interpreting the statement metaphorically is not an intellectual denial of the hadith, but a way of reconciling text with text.
It’s not about subjecting revelation to reason. It’s about understanding revelation through revelation. The Qur’an already teaches that Allah does not resemble creation. So when a statement seems to imply otherwise, we understand it in a manner consistent with what is already affirmed in the Qur’an and authentic Sunnah.
The speaker then refers to a fabricated addition found in some versions of this hadith, “…until he says to something ‘Be’, and it becomes.”
This part is not authentic and has been identified by hadith scholars as fabricated. It is not found in Sahih al-Bukhari or Sahih Muslim, and reputable scholars have dismissed it. Including this phrase alters the meaning dangerously—suggesting that the servant attains divine creative power, which contradicts the essence of servanthood in Islam.
Another version of this hadith includes an additional, nuanced phrase, “I have not hesitated in anything as I hesitate to take the soul of My believing servant. He dislikes death, and I dislike displeasing him.”
This part is found in other narrations, including Sahih al-Bukhari, and is discussed at length by classical scholars. The idea of hesitation (تردد) being attributed to Allah might be confusing.
Doesn’t hesitation imply uncertainty or weakness? Scholars of Ahl al-Sunnah gave two views:
First View: Avoid Using the Term Without Clarification
Some scholars say that because hesitation (in human terms) often implies ignorance or doubt, we should avoid attributing it to Allah unless we explain it clearly. Allah’s attributes are perfect—He does not doubt, fear, or waver. To mention hesitation without context could mislead people into attributing human weakness to the Divine. So these scholars avoid using this word for Allah, unless it's fully clarified.
Second View: The Hesitation is Unique to Allah
Other scholars say: We accept this attribute as it comes in the authentic narration, because it has been clearly reported. However, the meaning of hesitation here is not like human hesitation. Rather, it reflects:
Mercy: Allah knows the believer dislikes death.
Justice: Allah must carry out His decree when the time comes.
Love: Allah loves His righteous servant and dislikes causing him pain—yet death is necessary to bring the servant to Paradise.
This is not hesitation due to indecision, but a delicate balance of divine love and divine decree. It illustrates the intimate care Allah has for His believing servant, even in the moment of death.
The hadith then continues: “If he asks Me, I will give him; and if he seeks protection in Me, I will protect him.” This is the result of divine love—acceptance of du‘a, and divine refuge from harm.
In some versions of the narration, another striking phrase is mentioned: “I have not hesitated in anything as I hesitate to take the soul of My believing servant. He dislikes death, and I dislike harming him, but it must happen.”
Though not part of the core narration in Bukhari, this addition is authenticated in other collections. Scholars differ in explaining the term “hesitation.” Some reject attributing it to Allah outright, since for humans, hesitation implies weakness or ignorance. Others accept it, affirming that Allah’s hesitation is unlike human hesitation—rather, it expresses the divine mercy and gentleness Allah has for His beloved servant. Just as a parent may hesitate before giving a bitter medicine to a child they love—not out of ignorance but love—Allah delays the taking of the soul because the servant hates death, even though death is the gateway to nearness and reward.
This is further supported by verses such as:
“لَوْ خَرَجُوا فِيكُمْ مَّا زَادُوكُمْ إِلَّا خَبَالًا...”
“Had they gone forth with you, they would not have increased you except in confusion... but Allah disliked their being sent forth...” (Surah At-Tawbah 9:46–47)
Thus, “dislike” and “hesitation” attributed to Allah must be understood through the lens of divine majesty and perfection, free from the flaws associated with creation. These are known as volitional attributes—linked to His will, not His essence.
In conclusion, Hadith 38 is a powerful roadmap for every believer. It calls us to guard our hearts from hatred, especially against those who may be close to Allah. It reminds us that closeness to Allah begins with the obligatory acts and is deepened through voluntary devotion. And it reveals the immense love Allah has for His awliya’—a love that protects, guides, and uplifts them. Let us strive to be among those Allah loves, and never among those who oppose His friends.
“If Allah loves you, He becomes your hearing, your sight, your hands, and your path.” There is no greater success.
Disclaimer:
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S4 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.