of Nokounam, may his sanctity be preserved (Session 1844)
The Holy Qur'an, like a pristine spring, contains profound and multilayered meanings within its words, each serving as a gateway to understanding truth and guiding humanity. Concepts such as Wali (Guardian), Mawla (Master/Patron), Karim (Generous/Noble), Kafil (Guarantor), and Commitment are among the key terms that, with subtlety and depth, elucidate the relationship between humans and God, the self, and society within the verses of this divine book. This treatise, through contemplation upon the Qur'anic verses and analyses presented in the discourses of religious scholars, examines these concepts. Its aim is to present these meanings in a clear and dignified language, systematically and coherently structured, guiding the reader towards a deeper comprehension of the Qur'anic epistemological and educational system. Like a garden blooming with diverse flowers, these concepts intertwine to reveal divine beauty and wisdom.
The concept of Wali in the Holy Qur'an, like a light shining through clouds, signifies a special closeness and divine nearness to righteous servants. This proximity transcends the general nearness of God to all creation, as beautifully described in the verse:
And We are nearer to him than [his] jugular vein. (Srah Qf, 50:16)
However, the special nearness embodied in the notion of Wali pertains exclusively to the righteous and denotes divine guardianship and active guidance.
Indeed, my protector is Allah, who has sent down the Book; and He is an ally to the righteous. (Srah al-Arf, 7:196)
This verse, like a clear mirror, reveals divine proximity to the righteous. The phrase He is an ally to the righteous indicates the dynamic nature of this relationship; God is not only the guardian of the righteous but actively guides and supports them along the path of truth. This reciprocal relationship, akin to the interplay of light and shadow, signifies the faith and righteous deeds of the servants and Gods responsive support.
The term Wali in the Qur'an flows like a river with semantic dynamism that can channel either towards embracing the truth or turning away from it. For instance, the verse states:
But when he saw his staff moving as if it were a serpent, he turned in flight and did not look back. (Srah an-Naml, 27:10)
Here, turned in flight signifies rejection and turning away from truth. Conversely, in another verse:
Allah is the Wali of those who believe. (Srah al-Baqarah, 2:257)
This denotes divine nearness and support. This semantic duality, like two branches of a single tree, reflects how the meaning of Wali depends on context and human orientation. Human choice appears as the key that unlocks the door to nearness or remoteness.
Key Point: The term Wali in the Holy Qur'an portrays the dynamic relationship between humans and truth; turning towards God brings special proximity and divine guardianship, while turning away results in discord and estrangement from truth.
The Holy Qur'an, like a precise balance, differentiates between the friends of God and the friends of Satan:
Indeed, the friends of Allahno fear will there be concerning them, nor will they grieve. (Srah Ynus, 10:62)
Indeed, We have made the devils allies to those who do not believe. (Srah al-Arf, 7:27)
The friends of God, due to their faith and righteous deeds, enjoy special divine proximity and are safeguarded from fear and sorrow, as though resting in the shade of divine mercy. Conversely, the friends of Satan, due to disbelief and misguidance, fall into the trap of proximity to falsehood. This distinction, like a clear line between light and darkness, underscores the importance of human choice in determining the path of guardianship.
The term Mawla in the Qur'an, like a shining jewel, denotes the nearest supporter and helper:
And hold firmly to Allah; He is your protector. And excellent is the protector, and excellent is the helper. (Srah al-ajj, 22:78)
Here, Mawla refers to special nearness and divine support, a meaning less susceptible to diminution. Unlike Wali, which may imply either acceptance or rejection, Mawla usually conveys an exalted meaning. Yet, in a rare instance:
Your refuge is the Fire, and it is your protector. (Srah al-add, 57:15)
This verse alludes to the proximity of disbelievers to the Fire. Nevertheless, this usage is exceptional.
Turning away from divine guardianship, akin to stepping into darkness, results in discord and separation from truth:
So if they turn away, then indeed, Allah is Free from need of them; and He is the Praiseworthy. (Srah al-Baqarah, 2:137)
Turning away here signifies renouncing truth and moving towards discord. This concept serves as a warning that calls humanity to consciously accept divine guardianship.
In the noble hadith Whoever I am his Mawla, this Ali is his Mawla, the term Mawla connotes special divine proximity, not an appointment or designation implying substitution. This hadith, like a divine proclamation, announces the unique closeness of Imam Ali (peace be upon him) to God. This proximity results from divine enactment rather than prophetic appointment, akin to a light emanating from the divine source and manifesting in the existence of that noble person.
Key Point: The Hadith of Ghadir, by emphasising the divine proximity of Imam Ali (peace be upon him), indicates the primacy
