His saying, may He be Exalted, in the Qudsi Hadith: "And My servant keeps drawing near to Me with voluntary acts until I love him, and when I love him, I become the hearing with which he hears, the sight with which he sees, and the hand with which he strikes
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The Shaykh : He says: "Sahih al-Bukhari 6502" meaning with voluntary acts that are not obligatory until this limit, meaning until I love him. Know that "until" can be a limit, an introductory particle, or a causal particle. So the saying of Allah, Blessed and Exalted is He, regarding the hypocrites: [Al-Munafiqun 63:7] What is this? It is a limit. A limit. Why? Because the meaning does not fit, for they do not want [to say], "Do not spend until they disperse." If they disperse, then spend on them. They do not want the causation to be "so that they disperse" from the Messenger (peace and blessings be upon him and his family). And there are many examples of "until" as a limit, such as His saying: [Taha 20:91] Good.
And he says, yes, it can be introductory, like the saying of the poet:
"Until the water of the Tigris became unclear"
Because the "ya" after them makes it an introductory particle. The introductory "ya" is followed by a beginning. Good, listen.
"Sahih al-Bukhari 6502 "
These people of denial of the divine attributes (ta'til) claimed, in aggression and injustice, that the apparent meaning of the hadith is that Allah Himself, Mighty and Majestic, and may He be far from that, becomes the hearing of the one who hears, the sight, the hand, and the foot. I seek refuge in Allah. These are parts of a created being. How can the Creator be a part of a created being? Is this reasonable? No. So listen to the refutation of them.
"The answer is: This hadith is authentic; al-Bukhari narrated it in the chapter on humility, the thirty-eighth chapter of the Book of Softening the Hearts. The Salaf, the people of the Sunnah and the community, took the apparent meaning of the hadith and applied it in its literal sense, and did not interpret it figuratively as these people of denial of the divine attributes (ta'til) claimed. But what is the apparent meaning of the hadith? Is it said that its apparent meaning is that Allah, the Exalted, becomes the hearing, sight, hand, and foot of the wali (close friend of Allah)? Or is it said that its apparent meaning is that Allah, the Exalted, guides the wali in his hearing, sight, hand, and foot such that his perception and his actions are for Allah, by Allah, and in Allah?"
The first or the second? The second, without any doubt, certainly. And the first cannot be affirmed. When Allah, the Exalted, loves a servant, He guides him. He guides him in his words which are perceived by hearing, and in his actions which are perceived by sight, and likewise in his movement and his striking. So Allah, the Exalted, is the hearing of this person, meaning that He guides him in his hearing and sight, shielding his hearing from what angers Allah and his sight from what angers Allah, Mighty and Majestic. And likewise his movement and his striking are in accordance with what Allah, Mighty and Majestic, loves. Listen.
and My slave keeps on coming closer to Me through performing Nawafil
وما يزال عبدي يتقرب إلي بالنوافلuntil I love him
حتى أحبهDo not spend on those who are with the Messenger of Allah until they disband
لا تنفقوا عند رسول الله حتى ينفضواWe will never cease being devoted to the calf until Moses returns to us."
لن نبرح عليهم عاكفين حتى يرجع إلينا موسىAnd he says, yes, it can be introductory, like the saying of the poet:
"Until the water of the Tigris became unclear"
Because the "ya" after them makes it an introductory particle. The introductory "ya" is followed by a beginning. Good, listen.
"
till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him
حتى يحبه فإذا أحببته كنت سمعه الذي يسمع به وبصره الذي يبصر به ويده التي يبطش بها ورجله التي يمشي بها ولئن سألني لأعطينه ولئن استعاذني لأعيذنهThese people of denial of the divine attributes (ta'til) claimed, in aggression and injustice, that the apparent meaning of the hadith is that Allah Himself, Mighty and Majestic, and may He be far from that, becomes the hearing of the one who hears, the sight, the hand, and the foot. I seek refuge in Allah. These are parts of a created being. How can the Creator be a part of a created being? Is this reasonable? No. So listen to the refutation of them.
"The answer is: This hadith is authentic; al-Bukhari narrated it in the chapter on humility, the thirty-eighth chapter of the Book of Softening the Hearts. The Salaf, the people of the Sunnah and the community, took the apparent meaning of the hadith and applied it in its literal sense, and did not interpret it figuratively as these people of denial of the divine attributes (ta'til) claimed. But what is the apparent meaning of the hadith? Is it said that its apparent meaning is that Allah, the Exalted, becomes the hearing, sight, hand, and foot of the wali (close friend of Allah)? Or is it said that its apparent meaning is that Allah, the Exalted, guides the wali in his hearing, sight, hand, and foot such that his perception and his actions are for Allah, by Allah, and in Allah?"
The first or the second? The second, without any doubt, certainly. And the first cannot be affirmed. When Allah, the Exalted, loves a servant, He guides him. He guides him in his words which are perceived by hearing, and in his actions which are perceived by sight, and likewise in his movement and his striking. So Allah, the Exalted, is the hearing of this person, meaning that He guides him in his hearing and sight, shielding his hearing from what angers Allah and his sight from what angers Allah, Mighty and Majestic. And likewise his movement and his striking are in accordance with what Allah, Mighty and Majestic, loves. Listen.