Veleh is the excess of ecstasy (wajd). (Istilāḥ, 534)
Veleh: Among the Arabs, when a lover loses his beloved and loses his mind, they say "Velehe'r-rajul, yelihū fahuwa wālih". In the Ṣiḥāḥ, veleh is defined as the loss of reason and bewilderment due to the intensity of ecstasy (wajd). (Rawḍa, 347)
wali-nabi-rasul (gey — vi — 3) Vabd-i rasul; signs of the friends of Allah (awliyāʾ Allah); sign of the walī; bāsitān-i ayd/bāsiti aydihim; degree of the prophet; prophets (anbiyāʾ); friends of Allah (awliyāʾ Allah); awliyāʾ-yı shayṭān; khilāfat-i ulu'l-istifā; khilāfat-i nubuwwa; khilāfat-i risāla; khilāfat-i 'uli'l-ʿazm; spiritual subtlety (laṭīfa-i rūḥāniyya); station of the prophets (maqām-i anbiyāʾ); station of the messengers (maqām-i rusul); manāzil of the friends of Allah; muqallid; mujtahid; walīyyullah
(The signs of the friends of Allah), are that the qalb (the heart) is free from hatred, deceit, treachery, envy, rancor, arrogance, greed, avarice, cunning, hypocrisy, ostentation, and similar evil traits. These evil traits are only found in the qalb of those who are attached to and bent over for the sake of the world (dunyā). Additionally, among their (the friends of Allah's) attributes are: mercy and compassion, qalb sensitivity (riqqat-i qalb) towards every living being that feels pain.
Among their other traits are: giving advice, compassion, gentleness, managing people (enduring their harm), being gracious, and love for everyone with whom they cooperate.
One of the most valuable attributes that distinguishes the friends of Allah and the sincere servants of Allah from other people is their knowledge of the reality of the angels and how they inspire. (Ikhwān, I, 362)
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Among the signs of the friends of Allah and the attributes of the righteous servants are: In both gatherings and solitude, they do not perform dhikr (remembrance of God) of anyone other than Allah, they only contemplate His actions, they only look at the diversity of His generosity, the greatness of His bestowal, and the beauty of His blessings. They act only for Allah, serve only Him, desire only Him, hope only from Him, ask only from Him, and do not fear anyone other than Him (other than Him).
They are anxious out of fear of Allah. All of these are granted to them due to the correctness of their view regarding their Lord, the realization of their creed, and the intensity of their insight that no one other than Allah can have power over the ḥaqīqa (inner reality) (intensity). This correct creed, sound and beautiful view, the correctness of their maʿrifa (experiential knowledge of God) regarding their Lord, and the attainment of certainty in their knowledge about Him are the result.
In all their actions, they see their Lord with true vision and witness Him in all their states. They hear only Him, look only at Him. In reality, they see none other than Him. Therefore, they leave people and withdraw from them, occupying themselves with the Creator. They are concerned with the Rabb (Lord), not the marbūb (the one cared for); with the Sāniʿ (Creator), not the maṣnūʿ (created); with the Musabbib (the Cause), not the sabab (cause). For them, places and times are one. When they see His reality, everything other than Him (aghyār) is erased from their sight; they abandon doubt and attain certainty. They sell the world in exchange for religion. As a result of fatigue and hardship, they attain peace. They live in the world in security, depart from it in safety, and reach the hereafter with spoils. For they were muḥsin (those who do good) in the world, and walked the path of the muḥsinūn. (Ikhwān, I, 375)
It is narrated that a man once asked Abū Yazīd: "Show me a deed that will bring me closer to my Lord." Abū Yazīd replied: "Love the friends of Allah so that they may love you. For Allah the Exalted looks at the qalb of His friends seventy times a day. Perhaps, when He looks at your friend's qalb, He will see your name and forgive you."
Abū Mūsā (al-Ashʿarī) said: The Prophet (peace and blessings be upon him) would wear woolen clothes, ride a donkey, and accept the invitations of the weak. (Taʿarruf, 7)
The word walī has two meanings: First; walī on the pattern of faʿl and in the passive sense. The walī is the one whose affairs Allah the Exalted has undertaken. As Allah the Exalted says: "...for He is in charge of the affairs of the righteous" (He is their protector). He does not leave His walī to himself even for a moment. Rather, He Himself undertakes and supervises his affairs.
Second, walī; on the pattern of faʿīl, is an intensive active participle. The walī is the one who undertakes the worship and obedience of Allah. The walī's worship continues uninterrupted, without any disobedience intervening. For one to be a true walī, he must possess both of these qualities of walāya, and must observe Allah the Exalted's rights to the utmost and in the most perfect way, and Allah must always protect His walī both in safety and in hardship. The walī must be maḥfūẓ (protected from error and sin). Just as it is necessary for the prophets to be maʿṣūm (infallible). In this ḥāl (spiritual state), one who opposes the sharia (the sacred law) is not a walī but rather deceived and deluded. (Qushayrī, 127)
It is said that walī has two meanings: First; scholar, powerful, etc., on the pattern of faʿīl, is an intensive active participle. It means one who is continuously distant from maʿṣiyya (disobedience) one who is.
Second; walī on the pattern of faʿl and in the passive sense. Like maqtūl (killed) in the sense of qatīl and majrūḥ (wounded) in the sense of jarīḥ. The walī is the one whose protection Allah, Glorified and Exalted, has continually undertaken. In him, the capacity for rebellion (qudra) or excessive sinning or being left to oneself (khidhlān) has not been created. For in him, the divine tawfīq (divine enablement) for obedience is continuous. (Qushayrī, 173)
Walāya, in language, means help (nusra). In the form wilāya, it means governorship. Both are verbal nouns of the word walī. Thus, these two words should be like dalāla and dilāla, which are verbal nouns of the word dalīl (guide).
Again, walāya also means rubūbiyya (lordship). For this reason, Allah the Exalted says: "There, walāya belongs to Allah, the True" (al-Kahf 18:44). For only then...