Awliyâ'î (singular walî): i.e., those who are "close to" God, probably alluding to the famous Qur'ânic verses 10:62-64:"...the friends of God, they have no fear and they do not grieve...theirs is the Good News in this lower life and in the next (life)...that is the Tremendous Attainment"..
The same Arabic term--which also carries significant connotations of "protector", "guardian" and even "governor"--also appears as one of the more frequent Names of God (at 2:257; 3:68; 45:19; etc.).
In most branches of Shiite thought it is one of the many Qur'anic terms taken as references to the spiritual function of the Imams, while in later Sufism--most elaborately in the thought of Ibn cArabî and his successors--the term is usually understood to refer to the particular spiritual state of proximity to God (walâya) shared by the divine Messengers, prophets (anbiyâ') and saints, besides the different spiritual functions that distinguish each of those members of the spiritual hierarchy. (See the more complete discussion in M. Chodkiewicz, Le Sceau des saints: Prophétie et sainteté dans la doctrine d'Ibn Arabî, especially chapt. 1.)
In the influential poetic classics of the later Islamic humanities, this complex of Arabic terms is conveyed above all by the recurrent, intentionally ambiguous references to the "Beloved" or "Friend" (Persian Yâr or Dûst, and their equivalents in Turkish, Urdu, Malay, etc.).
There this relationship of walâya/wilâya becomes the central metaphor for the divine-human relationship and the theophanic nature of all nature and experience.
The intimately related theme of the spiritual virtues of poverty and humility stressed in this same divine saying is likewise reflected in many other hadîth, which together help explain the frequency of terms like faqîr and darvîsh (Arabic and Persian for "poor person", "beggar", etc.) to refer to the saints and their followers in later Islamic mysticism. www.badaliyya.blogspot.com
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