Day: October 20, 2019



( The Patron, The Governer, The Defender)

Allah Azzah wa Jall governs all affairs. A verse of the Holy Quraan will better explain it.
Surah Al-Ra’d (pronounced as Ar-Ra’d) verse 11

(13:11).For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any defender. 

Another translation of the same verse is:

(13:11) There are guardians over everyone, both before him and behind him, who guard him by Allah’s command.18 Verily Allah does not change a people’s condition unless they change their inner selves. And when Allah decides to make a people suffer punishment, no one can avert it. Nor can any be of help to such a people against Allah.19

Exp. note 18 and 19:

18. That is, Allah not only directly watches over whatever each person does, and is fully aware of everything he does, but He has also appointed such guardians as accompany him everywhere and keep a full record of all his deeds. This has been stated here to warn those people who live their lives under the delusion that they have been left absolutely free to do whatever they like and shall not be required to render an account of what they did in this worldly life. The warning is that such people invite their own retribution.

19. This is to warn them further that they should not remain under any delusion that some holy person or saint or angel has the power to rescue them from divine retribution, for there is none who could defend them against Allah, even though they might have been paying homage and making offerings to their so called patrons and protectors in the hope that they would rescue them from punishment from Allah on the Day of Judgment.
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Also Allah All-Mighty said in the same surah in verse 8:

(13:8) Allah knows what every female bears; and what the wombs fall short of (in gestation), and what they may add.17 With Him everything is in a fixed measure.

Exp note 17:

17. When amplified the verse will mean: Allah remains fully aware of all the developments that take place in the child while in its mother’s womb and He watches over the decrease or increase in each of its limbs, and its potentialities, capabilities and powers.
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Thus Allah governs all affairs of everyone and everything in the Universe. We have got very little understanding of the Attributes of Allah. But Know: that Allah is very Great.

The Names Al-Wali and Al-Waalee are derived from the same root word waw, laam and ya. Therefore the sholars mix up the meaning and explanation of the two names “Al-Walee and Al-Waalee”. These are also written as Al-Wali and Al-Waali but I think “ee” in the end of both of these names is more correct.

The dictionary meanings of the two names are also somewhat similar, as you can see here:

Waal (Al-Waali) = Ruler, Governer.

Waali = Naasir = to support, back up, stand by.

Wali ala = to manage, rule.

Wali = guardian, caretaker.

Wali = Naseer = Patron, supporter, protector, defender.

So you can read the name Al-Wali. Regarding the support of Allah to Allah’s friends (Awliya-Allah), you can read the verses 30—-32 of the surah Fussilat (Ha-Meem) given here along with their explanation from

30. In the case of those who say, “Our Lord is Allah”, and, further, stand straight and steadfast, the angels descend on them (from time to time): “Fear ye not!” (they suggest), “Nor grieve! but receive the Glad Tidings of the Garden (of Bliss), the which ye were promised!

31. “We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for!-

32. “A hospitable gift from the One Oft-Forgiving, Most Merciful!”

Another translation of the same 3 verses is:

(41:30) Those32 who say “Allah is our Lord” and then remain steadfast,33 upon them descend angels34 (and say): “Do not fear nor grieve,35and receive good tidings of Paradise which you were promised.

Exp. Notes 32—35:

32. After warning the disbelievers of the consequences of their opposition to the truth and their stubbornness, the address now turns to the believers and the Prophet (peace be upon him).

33. That is, they did not call Allah their Lord merely incidentally, nor were they involved in the error to regard Allah as their Lord and at the same time others as well as their lords, but they embraced the faith sincerely and stood by it steadfastly: neither adopted a creed contrary to it later nor mixed it up with a false creed, but they fulfilled the demands of the doctrine of Tauhid in their practical lives as well.

“Then remain upright” has been explained by the Prophet (peace be upon him) and the eminent companions thus:

Anas has reported that the Prophet (peace be upon him) said: Many people called Allah their Lord, but most of them became disbelievers. Firm and steadfast is he who remained firm on this creed till his death. (Ibn Jarir, Nasai, Ibn Abi Hatim).

Abu Bakr Siddiq has explained it thus: Then he did not associate another with Allah: did not attend to any other deity beside Him. (Ibn Jarir).

Umar once recited this verse on the pulpit and said: By God, the steadfast are those who remained firm on obedience to Allah: did not run about from place to place like foxes. (Ibn Jarir).

Uthman says: Performed his deeds sincerely for the sake of Allah only. (Kashshaf).

Ali says: Performed the duties enjoined by Allah faithfully and obediently. (Kashshaf).

34. It is not necessary that the coming down of the angels may be perceptible, and the believers may see them with the eyes, or hear their voices with the ears. Although Allah also sends the angels openly for whomever He wills, generally their coming down for the believers, especially in hard times when they are being persecuted by the enemies of the truth, takes place in imperceptible ways and their voices penetrate into the depths of the heart as peace and tranquility instead of just striking the ear-drums. Some commentators have regarded this coming down of the angels as restricted to the time of death or grave, or the Plain of Resurrection. But if the conditions in which these verses were sent down are kept in view, there remains no doubt that the real object of stating this thing here is to mention the coming down of the angels on those who struggle with their lives in this world in the cause of the truth, so that they are consoled and encouraged and they rest assured that they are not helpless but the angels of Allah are at their back. Although the angels also come to receive the believers at the time of death and they also welcome them in the grave (in the state of burzakh), and they will also accompany them constantly on the Day of Resurrection, from the time Resurrection takes place till their entry into Paradise, yet their company is not particularly restricted to the Hereafter but remains available in this world also. The context clearly shows that in the conflict between the truth and falsehood just as the worshipers of falsehood are accompanied by the devils and mischievous people, so are the believers accompanied by the angels. On the one hand, the companions of the worshipers of falsehood show their misdeeds seem fair to them and assure them that the tyrannical and dishonest acts that they are committing are the very means of their success and through them only will their leadership and dominance remain safe in the world. On the other hand, the angels come down to the worshipers of the truth and give them the message that is being mentioned in the following sentences.

35. These are very comprehensive words, which contain a new theme of consolation and peace for the believers, in every stage of life, from the world till the Hereafter. This counsel of the angels in this world means: No matter how strong and powerful be the forces of falsehood, you should not be afraid of them, and whatever hardships and deprivations you may have to experience on account of your love of the truth, you should not grieve on account of them, for ahead there lie in store for you such things against which every blessing of the world is insignificant. When the angels say the same words at the time of death, they mean this: There is no cause of fear for you in the destination you are heading for, for Paradise awaits you there, and you have no cause of grief for those whom you are leaving behind in the world, for we are your guardians and companions here. When the angels will say these very words in the intermediary state between death and Resurrection and in the Plain of Resurrection, they will mean: Here, there is nothing but peace for you. Do not grieve for the hardships you had to suffer in the world, and do not fear what you are going to face in the Hereafter, for we are giving you the good news of Paradise, which used to be promised to you in the world.

2nd translation of the remaining two verses:

(41:31) We are your companions in this world and in the Hereafter. There you shall have all that you desire and all what you will ask for.

(41:32) This is by way of hospitality from Him Who is Most Forgiving, Most Merciful.” 

These last verses are already explained in the above exp. notes.