The writer – may Allah bless him, whose knowledge may benefit us in the world and in the hereafter, said:
HADITH TITLE
I’rab:
أَوْلِيَاءُ (Mubtada’ Marfu’) | اللَّهِ (Mudaf Ilayh Majrur) | تَعَالَى (Sifat atau Jumlah Du‘aiyyah)
Word-to Word Translation:
أَوْلِيَاءُ (Friends) | اللَّهِ (of Allah) | تَعَالَى (the Most High)
Complete Translation:
The Friends of Allah, the Most High
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HADITH SOURCE
An-Nawawi Rahimahullah said:
I’rab:
عَنْ (Harf Jar) | أَبِي (Ism Majrur) | هُرَيْرَةَ (Badal Majrur) | قَالَ (Fi‘l Madhi, Fa‘il Mustatir) | قَالَ (Fi‘l Madhi, Fa‘il Mustatir) | رَسُولُ (Fa‘il Marfu‘) | اللَّهِ (Mudaf Ilayh Majrur) | ﷺ (Jumlah Du‘aiyyah) | إِنَّ (Harf Tawkid wa Nasb) | اللَّهَ (Ism Inna Mansub) | تَعَالَى (Sifah atau Jumlah Du‘aiyyah) | قَالَ (Fi‘l Madhi, Fa‘il Mustatir)
Word-to-word Translation:
عَنْ (From) | أَبِي (Abu) | هُرَيْرَةَ (Hurairah) | قَالَ (He said) | قَالَ (He said) | رَسُولُ (Messenger) | اللَّهِ (of Allah) | ﷺ (peace be upon him) | إِنَّ (Indeed) | اللَّهَ (Allah) | تَعَالَى (the Most High) | قَالَ (said) |
Complete Translation:
Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: Allah says:
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THE VIRTUE OF ALLAH’S FRIENDS
Allah the Most High said:
I’rab:
مَن (Ism Mawṣūl, Mubtada’) | عَادَى (Fi‘l Māḍī, Fa‘il Mustatir) | لِي (Harf Jar + Ism Majrūr, متعلق بـ عَادَى) | وَلِيًّا (Maf‘ūl Bih Mansūb) | فَقَدْ (Fa’ Istinafiyyah + Qad Tahqiqiyyah) | آذَنتُهُ (Fi‘l Māḍī, Fa‘il Dhamir Mutakallim, Maf‘ūl Bih) | بِالْحَرْبِ (Harf Jar + Ism Majrūr, متعلق بـ آذَنتُهُ)
Word-to-word Translation:
مَن (Whoever) | عَادَى (is an enemy) | لِي (to Me) | وَلِيًّا (a close friend) | فَقَدْ (then) | آذَنتُهُ (I will declare war on him) | بِالْحَرْبِ (with war) |
Complete Translation:
Whoever is an enemy to one of My close friends, I will declare war on him.
Explanation:
Waliyan means:
The believer who follows God’s commands and avoids His prohibitions.
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OBLIGATORY WORSHIP AS A WAY TO GET CLOSER TO ALLAH
Allah the Most High said:
I’rab:
وَ (Harf ‘Athf) | مَا (Ism Maushul atau Nafi) | تَقَرَّبَ (Fi‘l Māḍī, Fa‘il Mustatir) | إِلَيَّ (Harf Jar + Ism Majrūr, متعلق بـ تَقَرَّبَ) | عَبْدِي (Fa‘il Marfū‘, Mudāf Ilayh) | بِشَيْءٍ (Harf Jar + Ism Majrūr, متعلق بـ تَقَرَّبَ) | أَحَبَّ (Na‘t Mansūb untuk شيء) | إِلَيَّ (Harf Jar + Ism Majrūr, متعلق بـ أَحَبَّ) | مِمَّا (Min + Mā Maushūlah, متعلق بـ أَحَبَّ) | افْتَرَضْتُ (Fi‘l Māḍī, Fa‘il Dhamir Mustatir) | عَلَيْهِ (Harf Jar + Ism Majrūr, متعلق بـ افْتَرَضْتُ)
Word-to-word Translation:
وَمَا (and not) | تَقَرَّبَ (draws near) | إِلَيَّ (to Me) | عَبْدِي (My servant) | بِشَيْءٍ (with anything) | أَحَبَّ (more loved) | إِلَيَّ (to Me) | مِمَّا (than) | افْتَرَضْتُ (I have made obligatory) | عَلَيْهِ (on him) |
Complete Translation:
My servant cannot get closer to Me with anything more loved by Me than the things I have made obligatory for him.
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EXTRA GOOD DEEDS INCREASE THE SERVANT’S RANK
Allah the Most High said:
I’rab:
وَ (Harf ‘Athf) | مَا (Ism Maushul, Nafi) | يَزَالُ (Fi‘l Mudhāri‘, Fa‘il Mustatir) | عَبْدِي (Fa‘il Marfū‘, Mudāf Ilayh) | يَتَقَرَّبُ (Fi‘l Mudhāri‘, Fa‘il Mustatir) | إِلَيَّ (Harf Jar + Ism Majrūr, متعلق بـ يَتَقَرَّبُ) | بِالنَّوَافِلِ (Harf Jar + Ism Majrūr, متعلق بـ يَتَقَرَّبُ) | حَتَّى (Harf Atf) | أُحِبَّهُ (Fi‘l Mudhāri‘, Fa‘il Mustatir, objeknya adalah هُ)
Word-to-word Translation:
وَمَا (and not) | يَزَالُ (keeps) | عَبْدِي (My servant) | يَتَقَرَّبُ (drawing near) | إِلَيَّ (to Me) | بِالنَّوَافِلِ (with extra good deeds) | حَتَّى (until) | أُحِبَّهُ (I love him) |
Complete Translation:
My servant keeps getting closer to Me with extra good deeds until I love him.
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THE LOVE OF ALLAH TO HIS SERVANTS
Allah the Most High said:
I’rab:
فَ (Harf ‘Athf) | إِذَا (Harf Sharṭ) | أَحْبَبْتُهُ (Fi‘l Māḍī, Fa‘il Mustatir, objek: هُ) | كُنتُ (Fi‘l Māḍī, Fa‘il Mustatir, objek: نِي) | سَمْعَهُ (Ism Majrūr, Mudāf Ilayh) | الَّذِي (Ism Maushul) | يَسْمَعُ (Fi‘l Mudhāri‘, Fa‘il Mustatir) | بِهِ (Harf Jar + Ism Majrūr, متعلق بـ يَسْمَعُ) | وَ (Harf ‘Athf) | بَصَرَهُ (Ism Majrūr, Mudāf Ilayh) | الَّذِي (Ism Maushul) | يُبْصِرُ (Fi‘l Mudhāri‘, Fa‘il Mustatir) | بِهِ (Harf Jar + Ism Majrūr, متعلق بـ يُبْصِرُ) | وَ (Harf ‘Athf) | يَدَهُ (Ism Majrūr, Mudāf Ilayh) | الَّتِي (Ism Maushul) | يَبْطِشُ (Fi‘l Mudhāri‘, Fa‘il Mustatir) | بِهَا (Harf Jar + Ism Majrūr, متعلق بـ يَبْطِشُ) | وَ (Harf ‘Athf) | رِجْلَهُ (Ism Majrūr, Mudāf Ilayh) | الَّتِي (Ism Maushul) | يَمْشِي (Fi‘l Mudhāri‘, Fa‘il Mustatir) | بِهَا (Harf Jar + Ism Majrūr, متعلق بـ يَمْشِي)
Word-to-word Translation:
فَإِذَا (when) | أَحْبَبْتُهُ (I love him) | كُنتُ (I become) | سَمْعَهُ (his hearing) | الَّذِي (with which) | يَسْمَعُ (he hears) | بِهِ (with it) | وَبَصَرَهُ (and his sight) | الَّذِي (with which) | يُبْصِرُ (he sees) | بِهِ (with it) | وَيَدَهُ (and his hand) | الَّتِي (with which) | يَبْطِشُ (he acts) | بِهَا (with it) | وَرِجْلَهُ (and his feet) | الَّتِي (with which) | يَمْشِي (he walks) | بِهَا (with it) |
Complete Translation:
When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he acts, and his feet with which he walks.
Explanation:
Allah will make the servant’s eyes see only goodness. Allah will make the servant’s ears hear only goodness. Allah will make the servant’s hands and feet are used only in goodness.
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DUA AND PROTECTION FROM ALLAH
Allah the Most High said:
I’rab:
وَ (Harf ‘Athf) | إِنْ (Harf Sharṭ) | سَأَلَنِي (Fi‘l Māḍī, Fa‘il Mustatir, objek: نِي) | لَ (Lam Ta’kiid) | أُعْطِيَنَّهُ (Fi‘l Mudhāri‘, Fa‘il Mustatir, objek: هُ) | وَلَئِنِ (Waw Atf + Inna) | اسْتَعَاذَنِي (Fi‘l Māḍī, Fa‘il Mustatir, objek: نِي) | لَ (Lam Ta’kiid) | أُعِيذَنَّهُ (Fi‘l Mudhāri‘, Fa‘il Mustatir, objek: هُ)
Word-to-word Translation:
وَإِنْ (and if) | سَأَلَنِي (he asks Me) | لَأُعْطِيَنَّهُ (I will give it to him) | وَلَئِنِ (and if) | اسْتَعَاذَنِي (he seeks protection from Me) | لَأُعِيذَنَّهُ (I will protect him)
Complete Translation:
If he asks Me for something, I will give it to him. If he asks Me for protection, I will protect him.
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LESSONS FROM THE HADITH
Lesson that we can learn from the aforementioned hadith are as follow:
1 – Doing the things we must do (like praying) is what Allah loves the most.
2 – Allah’s friends are those who follow His rules and stay away from bad things.
3 – If someone does what they must and also does extra good things, Allah will help them. They will only listen to and see good things, use their hands for good, and walk towards good things.
4 – Allah warns anyone who hurts His good servants.
5 – Allah loves His friends very much and helps them against their enemies.
6 – The refutation of some Sufis who claim that whoever reaches the status of a saint is exempt from obligations.
7 – Performing supererogatory acts requires continuity, preservation, and persistence until a person reaches a more complete level. For this reason, it is said: “And he continues,” which is a phrase indicating continuity.
8 – Affirming the attribute of love for Allah, the Almighty.
ADDITIONAL LESSONS REGARDING THE HADITH
Benefit 1: There are two benefits of voluntary (Nawafil) prayers mentioned in the hadith:
The first: They bring one closer to Allah, as He says: “And My servant continues to draw near to Me with supererogatory acts.”
The second: They result in Allah’s love for the servant, as He says: “Until I love him.”
Benefit 2: Allah’s love for His servant is shown in the following ways:
1 – Allah helps him in his hearing, so he hears only good things.
2 – Allah helps him in his sight, so he sees only good things.
3 – Allah helps him in his hand, so he does good with it.
4 – Allah helps him in his feet, so he walks to good places.
5 – His prayers are answered, as confirmed with strong affirmation, He said: “I will surely give it to him,” as mentioned in Al-Bukhari’s narration.
Benefit 3: The matters in which the voluntary (Nawafil) prayers differ from the obligatory (Fara’id) prayers:
1 – Obligatory prayers were made mandatory upon the Prophet ﷺ while he was in the sky during the Night of Ascension, unlike voluntary prayers, which are like the other Islamic laws.
2 – It is prohibited to leave obligatory prayers without a valid excuse, unlike voluntary prayers.
3 – The one who neglects obligatory prayers is sinful, unlike voluntary prayers.
4 – Obligatory prayers are limited in number, unlike voluntary prayers, which have no limit.
5 – Obligatory prayers are to be performed in the mosque, unlike voluntary prayers, which are better performed at home, except for what is excluded, such as the greeting of the mosque.
6 – It is permissible to perform voluntary prayers on a mount without necessity, unlike obligatory prayers.
7 – Obligatory prayers are fixed to specific times, unlike voluntary prayers, which can be timed or untimed.
8 – In voluntary (Nawafil) prayers during travel, facing the Qibla is not required, unlike obligatory (Fard) prayers.
9 – It is permissible to switch from an obligatory prayer to an unspecified voluntary prayer, but the reverse is not valid.
10 – Voluntary prayers complete obligatory prayers, but the reverse is not valid.
11 – Standing is a pillar in obligatory prayers, unlike voluntary prayers.
12 – The call to prayer (adhan) and the commencement call (iqamah) are not prescribed for voluntary prayers, unlike obligatory prayers.
13 – Obligatory prayers can be shortened during travel, but voluntary prayers during travel are not shortened.
14 – Voluntary prayers are waived if unable to perform them, and the reward is recorded for those accustomed to them. Obligatory prayers are not waived in any case, and the reward of completing them is recorded for those unable to perform them if it was their habit.
15 – Remembrance (dhikr) after all obligatory prayers is prescribed, while for voluntary prayers, it is mentioned for some and not for others.
16 – Congregational prayer is obligatory for obligatory prayers but not for voluntary prayers.
17 – It is permissible to combine obligatory prayers, either earlier or later, unlike voluntary prayers.
18 – Obligatory prayers have a greater reward than voluntary prayers.
19 – Some voluntary prayers are performed as a single unit, unlike obligatory prayers.
20 – It is prescribed in voluntary prayers to ask and seek refuge when reciting a verse of mercy or a verse of punishment, while in obligatory prayers it is permissible but not prescribed.
21 – Some voluntary prayers are made up in their specific manner, and some are made up differently, like Witr. Obligatory prayers are made up in their specific manner, except for Jumu’ah, which if missed, is made up as Dhuhr.
22 – The night obligatory prayers are recited aloud, while for night voluntary prayers, one has the choice between reciting aloud or not.
23 – Some voluntary (Nawafil) prayers can be omitted during travel, but nothing of the obligatory (Fara’id) prayers is omitted.
24 – The permissibility of having multiple intentions in voluntary prayers, unlike in obligatory prayers. Wallahua’lam
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Karangasem, 30 January 2025
Irfan Nugroho (Teacher at At-Taqwa Quranic Boarding School and Bani Saimo Quran Center)
