1254 إن الله قال: من عادى لي وليا فقد آذنته بالحرب، وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه، وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه
Verily Allah said: Whoever shows enmity to a pious worshiper of Mine, I declare war against him. My slave does not draw near to Me with anything dearer to Me than what I have made obligatory for him. My slave continues to draw near to Me by doing supererogatory deeds until I love him

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «إنَّ اللهَ قال: مَن عادى لي وليًّا فقد آذنتُه بالحرب، وما تقرَّب إليَّ عبدي بشيء أحب إليَّ مما افترضتُ عليه، وما يزال عبدي يتقرَّب إليَّ بالنوافل حتى أحبَّه، فإذا أحببتُه: كنتُ سمعَه الذي يسمع به، وبصرَه الذي يُبصر به، ويدَه التي يبطش بها، ورجلَه التي يمشي بها، وإن سألني لأعطينَّه، ولئن استعاذني لأُعيذنَّه، وما تردَّدتُ عن شيء أنا فاعلُه تردُّدي عن نفس المؤمن، يكره الموتَ وأنا أكره مساءتَه».

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “Verily Allah said: ‘Whoever shows enmity to a pious worshiper of Mine, I declare war against him. My slave does not draw near to Me with anything dearer to Me than what I have made obligatory for him. My slave continues to draw near to Me by doing supererogatory deeds until I love him. 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. Were he to ask Me for something, I would surely give it to him, and were he to seek refuge with Me, I would surely grant him refuge. 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 hurt him.’”

صحيح - ( رواه البخاري ). Sahih/Authentic. [Al-Bukhari]

قوله تعالى : «من عادى لي وليًّا، فقد آذنته بالحرب» يعني: من آذى وليًّا لله تعالى -وهو المؤمن التقي المتبع لشرع الله تعالى- واتخذه عدوًّا، فقد أعلمته بأني محارب له، حيث كان محاربًا لي بمعاداة أوليائي. وقوله: «وما تقرَّب إليَّ عبدي بشيء أحب إليَّ مما افترضتُ عليه، وما يزال عبدي يتقرَّب إليَّ بالنوافل حتى أحبَّه» : لما ذكر أن معاداة أوليائه محاربة له، ذكر بعد ذلك وصف أوليائه الذين تحرم معاداتهم، وتجب موالاتهم، فذكر ما يُتقرَّب به إليه، وأصل الولاية القرب، وأصل العداوة البعد، فأولياء الله هم الذين يتقربون إليه بما يُقرِّبهم منه، وأعداؤه الذين أبعدهم عنه بأعمالهم المقتضية لطردهم وإبعادهم منه، فقسَّم أولياءه المقرَّبين قسمين: أحدهما: مَن تقرب إليه بأداء الفرائض، ويشمل ذلك فعل الواجبات، وترك المحرَّمات؛ لأن ذلك كله من فرائض الله التي افترضها على عباده. والثاني: مَن تقرَّب إليه بعد الفرائض بالنوافل، وإذا أدام العبد التقرُّب بالنوافل أفضي ذلك إلى أن يحبه الله. قوله: «فإذا أحببتُه: كنتُ سمعَه الذي يسمع به، وبصرَه الذي يُبصر به، ويدَه التي يبطش بها، ورجلَه التي يمشي بها» والمراد بهذا الكلام: أن من اجتهد بالتقرُّب إلى الله بالفرائض، ثم بالنوافل، قرَّبه الله إليه، وكان مسدَّدًا له في هذه الأعضاء الأربعة؛ في السمع، يُسدِّده في سمعه فلا يسمع إلا ما يرضي الله، كذلك أيضًا بصره، فلا ينظر إلا إلى ما يحب الله النظر إليه، ولا ينظر إلى المحرم، ويده؛ فلا يعمل بيده إلَّا ما يرضي الله، وكذلك رجله؛ فلا يمشي إلَّا إلى ما يرضي الله؛ لأن الله يسدِّده، فلا يسعى إلَّا إلى ما فيه الخير، فهذا هو المراد بقوله: «كنت سمعه الذي يسمع به، وبصره الذي يبصر به، ويده التي يبطش بها، ورجله التي يمشي بها» وليس فيه حجة لأهل الحلول والاتحاد الذين يقولون: إن الرب حَلَّ في العبد أو اتحد به، تعالى الله عن ذلك علوًّا كبيرا؛ فإن هذا كفر عياذًا بالله، والله ورسوله بريئان منه. قوله: «وإن سألني لأعطينَّه، ولئن استعاذني لأُعيذنَّه» يعني أن هذا المحبوب المقرَّب إلى الله، له عند الله منزلة خاصة تقتضي أنه إذا سأل الله شيئًا، أعطاه إياه، وإن استعاذ به من شيء، أعاذه منه، وإن دعاه، أجابه، فيصير مجاب الدعوة لكرامته على الله عز وجل . وقوله: «وما تردَّدتُ عن شيء أنا فاعلُه تردُّدي عن نفس المؤمن، يكره الموتَ وأنا أكره مساءتَه» المراد بهذا أن الله تعالى قضى على عباده بالموت، كما قال تعالى: {كل نفس ذائقة الموت} والموت هو مفارقة الروح للجسد، ولا يحصل ذلك إلا بألم عظيم جدًّا، فلما كان الموت بهذه الشدة، والله تعالى قد حتمه على عباده كلهم، ولا بد لهم منه، وهو تعالى يكره أذى المؤمن ومساءته، سُمِّي ذلك تردَّدًا في حق المؤمن. قال الشيخ ابن باز رحمه الله : والتردد وصف يليق بالله تعالى لا يعلم كيفيته إلا هو سبحانه وليس كترددنا، والتردد المنسوب لله لا يشابه تردد المخلوقين بل هو تردد يليق به سبحانه كسائر صفاته جل وعلا .
"Whoever shows enmity to a Wali of Mine, then I declare war against him." The Wali of Allah is the pious God-fearing believer who follows Allah’s legislation. Allah informs whoever harms His Wali and takes him as an enemy that He has declared war against him, just as he has declared war against Allah by antagonizing His pious slaves. “My slave does not draw near to Me with anything dearer to Me than what I have made obligatory for him. My slave continues to draw near to Me by doing supererogatory deeds until I love him." After mentioning that antagonizing His pious slaves constitutes declaration of war against Him, Allah then mentioned some of the characteristics of such people against whom it is unlawful to harbor feelings of enmity. He mentioned the things that His pious slaves do to get close to Him. Wilāyah, from which Wali is derived, implies a notion of closeness, whereas enmity implies a notion of remoteness. So, the allies of Allah are those who perform deeds that bring them closer to Allah. On the other hand, however, the enemies of Allah are those whom He keeps far from Him on account of their evil acts that necessitate their expulsion and driving them away from Him. Allah, the Almighty, classifies His allies under two categories: 1. Those who draw close to Him by performing the obligations, which includes performing all duties and avoiding all prohibitions. 2. Those who draw near to Allah not only by performing what is obligatory, but also by doing supererogatory acts. When a slave observes these supererogatory acts constantly, this will eventually lead him to be loved by Allah. “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 means that the one who works hard to draw close to Allah by fulfilling what is obligatory for him, and by what is supererogatory as well, Allah brings him closer to Himself. He will then rightly guide for him these four organs. He will guide his hearing so that he will not listen to anything that displeases Allah. He will also do the same with his eye sight, so he will not see anything that displeases Allah, or look at anything prohibited by Him. His hand will not commit any act that displeases Allah. His foot will not walk to anywhere that is displeasing to Allah, and it will walk to good places only. This is what is meant by Allah’s statement: “I will be 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”. It is not an evidence for those who believe in pantheism; that God is one with his creation and is present inside them. This belief is blasphemous, and Allah is far exalted above such claims. Indeed this is disbelief, we seek refuge with Allah against it, of which Allah and His Messenger (may Allah's peace and blessings be upon him) are innocent of. “Were he to ask Me for something, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.” This means that the one who is loved by Allah and brought close to Him enjoys a unique status. Due to this status, if he were to ask Allah for anything, Allah would give it to him. Also, if he were to seek refuge with Allah from anything, Allah would give him refuge. If he were to call out to Allah, Allah would respond to him. This person’s supplications are always answered due to his high status in the sight of Allah, the Exalted. "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 hurt him." This means that Allah has decreed death for all His slaves. In confirmation of this, Allah says in the Qur'an (what means): {Every soul shall taste death} [Sūrat al-‘Ankabūt: 57]. Death is the departure of the soul from the body, and this does not occur except with extremely severe pain. Allah hates to hurt a believer, but He has written this pain on everyone who dies. That is why He mentioned the hesitation when it comes to taking the believer’s soul. Shaykh Ibn Bāz (may Allah have mercy upon him) said: "Hesitation is an attribute that befits Allah, the Almighty, and its description is unknown to everyone but Allah. His hesitation, however, does not resemble our hesitation. It is a type of hesitation that befits His majesty and perfection, just as His other attributes do.”

أولياء الله تجب موالاتهم، وتحرم معاداتهم، كما أن أعداءه تجب معاداتهم، وتحرم موالاتهم. جميع المعاصي محاربة لله -عز وجل-. من ادعى ولاية الله، ومحبته بغير طاعة الله التي شرعها على لسان رسوله -صلى الله عليه وسلم-، تبين أنه كاذب في دعواه. دل الحديث على أنه لا تقدَّم نافلة على فريضة عند التعارض. الأعمال الواجبة من صلاة، وصدقة، وصوم، وحج، وجهاد، وعلم، وغير ذلك؛ أفضل من الأعمال المستحبة. إثبات صفة المحبة لله -عز وجل-. إذا تقرب الإنسان إلى الله بالنوافل مع القيام بالواجبات فإنه يكون بذلك معانًا في جميع أموره. من أراد أن يحبه الله، يقوم بالواجبات ويكثر من التطوع بالعبادات، فبذلك ينال محبة الله، وينال ولاية الله -تعالى-. إثبات عطاء الله -عز وجل-، وإجابة دعوته لوليه. إثبات صفة الكلام لله -عز وجل- على ما يليق بجلال الله -سبحانه-.