This ḥadīth is sometimes invoked by those who advocate universal indwelling (al-ḥulūl al-ʿāmm), universal union (al-ittiḥād al-ʿāmm), or the doctrine of the oneness of being (waḥdat al-wujūd). It is likewise cited by people who hold a more restricted version of these claims—groups that resemble the Christians. In reality, however, the ḥadīth is a proof against both camps, for He says:
“Whoever shows enmity to a friend of Mine, I declare war on him.”
With this He affirmed three things: a friend who belongs to Him, an enemy who opposes that friend, and a clear distinction between Himself, His friend, and the enemy of His friend. Thus He said:
“Whoever shows enmity to a friend of Mine, I have indeed declared war on him.”
This indicates that His friend is someone whom He has taken into His friendship, so that the servant loves what He loves, hates what He hates, sides with whomever He sides with, and opposes whomever He opposes. Consequently, the Lord proclaims war on anyone who is hostile to that servant, because such a person is, in fact, hostile to Allah.
He, exalted is He, then said:
“My servant does not draw near to Me with anything more beloved to Me than the duties I have made obligatory upon him,”
thereby differentiating between the servant who seeks nearness and the Lord to Whom nearness is sought.
Next He said:
“My servant continues to draw near to Me through supererogatory works until I love him,”
clarifying that He loves the servant after the latter has approached Him through both obligatory and voluntary deeds.
Then He said:
“When I love him, I am the hearing with which he hears, the sight with which he sees, the hand with which he strikes, and the foot with which he walks.”
By contrast, the proponents of universal indwelling, universal union, or absolute oneness claim that He is the servant’s chest, abdomen, back, head, and hair—that He is everything, or in everything, both before and after the servant’s acts of drawing near. Those who hold the more particular form of indwelling say the same: that He actually becomes the servant, like fire entering iron or water mixing with milk, and they do not confine this alleged union to the organs of perception and action alone.