Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) quoted from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) that he said Opposition is distancing, and it is the opposite of loyalty. Allah (Mighty and Majestic) clarified the wali (close friend of Allah) in His statement These are the awliya (close friends of Allah) who believed, meaning they established faith in their hearts with everything that faith requires, and they were mindful of Allah, meaning they established righteous deeds with their limbs, so they avoided all prohibitions, whether by leaving obligatory acts or committing forbidden acts. They combined the rectification of the inner self through faith and the rectification of the outer self through mindfulness of Allah. These are the awliya (close friends of Allah). The awliya (close friends of Allah) and the wilayah (friendship) of Allah (Glorified and Exalted is He) do not come by mere claim, as some of the Dajjals (false messiahs) do, who deceive the common people by claiming to be awliya (close friends of Allah) while they are actually enemies of Allah, may Allah protect us from that. You find in some Islamic lands people who deceive the common people, saying, “We are awliya (close friends of Allah),” and then the person performs outward acts of worship to deceive the common people, while he is an enemy of Allah. But he uses this claim as a means to gather wealth, to have people honor him, to have them draw near to him, and to similar things. And we have, praise be to Allah, a clear criterion clarified by Allah (Mighty and Majestic) and a clear definition of the awliya (close friends of Allah): These are the awliya (close friends of Allah). So, whoever opposes the awliya (close friends of Allah), Allah (Mighty and Majestic) says meaning I have declared war upon him. So, whoever opposes the awliya (close friends of Allah) is at war with Allah (Mighty and Majestic). We ask Allah for safety. And whoever is at war with Allah is defeated and abandoned; he will not stand. Then He (Glorified and Exalted is He) said This means that the obligatory acts (fara'id) are more beloved to Allah than the voluntary acts (nawafil). For example, the five daily prayers are more beloved to Allah than standing in night prayer, and more beloved to Allah than the voluntary prayers. Fasting in Ramadan is more beloved to Allah than fasting on Mondays and Thursdays and the white days, and the like. All obligatory acts are more beloved to Allah than voluntary acts. The reason for this is that Allah (Mighty and Majestic) emphasized the obligatory acts and made them binding upon the servants. This is evidence of His intense love for them (Glorified and Exalted is He); because He loved them intensely, He made them binding upon the servants. As for the voluntary acts, the person is free; if he wishes, he performs them and adds good, and if he wishes, he does not. But the obligatory acts are more beloved to Allah and more emphasized. It is strange that Satan comes to people, and you find them perfecting the voluntary acts. You find, for example, in night prayer that he is humble and does not move, and his heart does not go right or left. But when the obligatory acts come, there is much movement, much whispering, and distant thoughts. This is from the adornment of Satan. If you adorn the voluntary act, the obligatory act is more deserving of adornment. Perfect the obligatory act because it is more beloved to Allah (Mighty and Majestic) than the voluntary acts. Yes. O Allah, by Your grace, the voluntary acts draw near to Allah and complete the obligatory acts. So, if a person increases in voluntary acts while performing the obligatory acts, he attains the love of Allah, meaning that Allah loves him. When He loves him, He (Glorified and Exalted is He) says meaning that I become a guide for him in these four limbs. In hearing, I guide him in his hearing so that he does not hear except what pleases Allah and turns away from what angers Allah; he does not listen to it. Similarly, his sight does not look except at what Allah loves to be looked at, and he does not look at what is forbidden, nor does he look with a forbidden gaze. And his hand does not work except with what pleases Allah, because Allah guides him. And his foot does not walk except to what pleases Allah, because Allah guides him. This is the meaning of His statement It does not mean that Allah is the hearing itself and the sight itself, may Allah be far from that. But the meaning is that He guides the person in his hearing, sight, striking, and walking. This is the meaning of the hadith. And the rest will come, if Allah wills.
In the name of Allah, the Most Gracious, the Most Merciful.
The previous discussion on the beginning of this hadith went up to the statement and we clarified that the meaning of these phrases is that Allah (Mighty and Majestic) guides this wali (close friend of Allah) in his speech, his actions, his movements, and his stillness. He guides him in his hearing so that he does not listen except to what contains good and righteousness, and he becomes one of those who, when they hear idle talk, turn away from it and say, “Our deeds are for us and your deeds are for you.” He guides him also in his eye, the sight with which he sees, so that he does not see or look except at what Allah has made lawful for him, and he benefits from his sight in the Hereafter. He guides him also in his action with his hands, so that he does not work with his hands except with what pleases Allah (Mighty and Majestic). And similarly, He guides him in his steps and walking with his feet, so that he does not strive except for what contains good. If Allah (Glorified and Exalted is He) is guiding him in these things, he is successful, seizing his times, and taking advantage of his opportunities. The meaning is not that Allah is the hearing itself, the sight itself, the hand itself, and the foot itself, because this is impossible. These are limbs and parts of a created person; they cannot be the Creator. And because Allah the Exalted affirmed in this hadith, in His statement He affirmed an asker and one asked, a seeker of refuge and one in whom refuge is sought. This is different from the previous point. And in His statement (Glorified and Exalted is He) in this Qudsi hadith it is evidence that this wali (close friend of Allah) who drew near to Allah the Exalted with the obligatory acts, then with the voluntary acts, if he asks Allah, He will give to him, so he is one whose supplication is answered. And this general statement is restricted by other hadiths indicating that the asker is given what he asks for, as long as he does not ask for a sin or the severing of family ties. If he asks for a sin, he is not answered. But the general rule is that the wali (close friend of Allah) does not ask for a sin, because the wali (close friend of Allah) is the believing, mindful person, and the believing, mindful person does not ask for a sin or the severing of family ties.
So, by giving him what he asks for and protecting him from what he seeks protection from, he attains what he desires and what he dislikes is removed from him.
In this hadith, there are several benefits.
First, the affirmation of the wilayah (friendship) of Allah (Mighty and Majestic). The wilayah (friendship) of Allah the Exalted is divided into two types: general wilayah (friendship), which is the authority over all servants and the disposition of them as He wills. This is general wilayah (friendship) for every person, for the One who manages their affairs, plans, and directs them is Allah (Mighty and Majestic). Among this is His statement (Blessed and Exalted is He) This is general wilayah (friendship) that includes all creation. As for special wilayah (friendship), it is like His statement (Glorified and Exalted is He) General wilayah (friendship) is without a cause from the person; Allah takes charge of the person whether he wills it or not, and without a cause from him. As for special wilayah (friendship), it is with a cause from the person; he is the one who exposes himself to the wilayah (friendship) of Allah so that Allah becomes his wali (close friend of Allah).
And among the benefits of this hadith is the virtue of the awliya (close friends of Allah), and that Allah (Glorified and Exalted is He) opposes those who oppose them, and indeed He becomes at war with them (Mighty and Majestic).
And among the benefits of this hadith is that the obligatory acts, such as prayer, charity, fasting, Hajj, jihad, knowledge, and others, are better than the recommended acts, because Allah said
And among its benefits is the affirmation of love for Allah (Mighty and Majestic), and that Allah the Exalted loves some acts more than others, just as He loves some people more than others. So, Allah (Mighty and Majestic) loves those who work in obedience to Him, and He loves obedience, and His love (Glorified and Exalted is He) varies according to what His wisdom requires.
And among the benefits of this hadith is also that if a person draws near to Allah with voluntary acts while performing the obligatory acts, he thereby becomes successful in all his affairs, due to His statement (Glorified and Exalted is He) in this Qudsi hadith to the end of it.
And in it is also evidence that if one wants Allah to love him, the matter is easy for him if Allah makes it easy for him. He performs the obligatory acts and increases in voluntary acts of worship. By that, he attains the love of Allah and the wilayah (friendship) of Allah.
And among the benefits of this hadith is the affirmation of the giving of Allah (Mighty and Majestic) and the answering of His supplication, and the answering of the supplication of His wali (close friend of Allah), due to His statement And the author brought it in the chapter of striving, because the soul needs striving in performing the obligatory acts, then in doing the recommended acts. We ask Allah to help us all in His remembrance, His gratitude, and the excellence of His worship.
The reciter: Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.