Those Who Are Guarded by Guarding

The Holy Qur’an is abundant with words derived from the root "h-f-dh." Among these, “haafidh” and “hafiidh” bear particular significance. While both terms share a similar essence, they differ subtly in their connotations. While “haafidh” refers to a "guardian" or "protector," “hafiidh” intensifies this, translating to a “persistent guardian” or "constant protector." It's imperative to recognize this distinction.

In Arabic, the verb "h-f-dh" encompasses meanings such as "to guard," "to watch over," "to be vigilant," and "to memorize." Words derived from the "h-f-dh" root appear approximately forty times in the Holy Qur’an. Of these instances, thirteen attribute the action to Allah, four to angels, six to prophets, one references divine knowledge or the ‘Preserved Tablet’ (Lawh al-Mahfudh), and the remaining are ascribed to humans (Bekir Topaloğlu, “Hafîz,” İslam Ansiklopedisi, Vol. 15, p. 116). Let’s delve deeper into the implications related to Allah and then to humans.

Allah: The Ultimate Protector

"Al-Hafiidh" is one of the divine names of Allah. It implies that not even the minutest detail in the universe escapes His vigilant watch, and He ensures the balance of nature. Abu Mansur al-Maturidi suggests that “hafiidh” implies that regardless of how concealed or imperceptible something is, nothing remains hidden from Allah. He is never unaware and will certainly dispense just recompense (Bekir Topaloğlu, “Hafîz,” İslam Ansiklopedisi, Vol. 15, p. 116).

The following ayahs illustrate Allah's role as the "hafiidh" or the vigilant protector:

"...Verily, my Lord is Hafiidh (ever-watching) over all things." (Hud, 57)

"...Your Lord is the Hafiidh (guardian) over everything." (Saba, 21)

"Indeed, it is We who sent down the Reminder (Qur’an), and surely, We will guard it." (Al-Hijr, 9)

"He said, “Shall I trust you about him as I trusted you earlier about his brother? Well, Allah is the best guardian, and He is the Most-Merciful of all the merciful." (Yusuf, 64)

Allah maintains His guardianship over the universe by establishing and upholding the laws that ensure the continuity of every entity He has created. Moreover, as mentioned in surah Ar-Ra’d, ayah 11, “For every one (from among you) there are angels replacing one another, in front of him and behind him, who guard him under the command of Allah.” These guardian angels act solely in accordance with Allah's divine name, "Al-Hafiidh."

Drawing from this understanding, it's vital for Muslims to exercise caution. They must avoid claims, without firm scriptural backing, that certain pious individuals possess inherent powers to influence hearts, political entities, the world, or the universe. Such matters require utmost delicacy and careful reflection.

In summation, when considering words derived from the "h-f-dh" root in the Holy Qur’an that refer to Allah, three distinct categories emerge:

a) The Establisher and Maintainer of the universe's order;

b) The Protector of humans from various dangers, the All-Knowing of their intentions and secrets, who records their deeds through angels and shields His allies from harm;

c) The Preserver of the Holy Qur’an from corruption, forgetfulness, or negligence. (Bekir Topaloğlu, “Hafîz,” İslam Ansiklopedisi, Vol. 15, p. 117)

Humans as Protectors

It's worth noting initially that Islamic scholars often do not differentiate between the terms haafidh and hafiidh, which come from the same root; both are frequently interpreted as "one who protects or preserves."

Most popularly among the masses, haafidh is known to denote "one who memorizes," particularly used for those who commit the Qur’an to memory.

In the Holy Qur’an, words derived from the “h-f-dh” root pertaining to humans usually connote "protection."

Let’s delve into the instances in the Qur’an where the term hafiidh, related to humans, is elucidated:

One of the most striking ayahs where the term hafiidh is used in relation to servants (believers) is in surah Qaf, ayah 32. For a better understanding, let's consider ayahs 31-35:

“Paradise will be brought near to the righteous, not far from them.”

“(It will be said,) 'This is what you were promised - for every returner (to Allah) and keeper (of His covenant),”

“Who feared the Most Merciful unseen and came with a heart turned in repentance.”

“Enter it in peace. This is the Day of Eternity.”

“They will have whatever they wish therein, and with Us is more.”

In ayah 32, the term “awwab” has been translated by interpreters as “one who constantly turns to Allah in repentance,” while “hafiidh” is seen as “one who observes and upholds Allah's commandments and prohibitions.”

Guarding One's Chastity

Surah An-Nur, ayah 30, instructs, “Tell the believing men to reduce their vision and guard their private parts,” while ayah 31 conveys a similar message for believing women. Both ayahs employ derivations of the “h-f-dh” verb. Allah commands both men and women to guard their chastity in these ayahs.

We are reminded in the initial ayahs of surah Al-Mu’minun about one of the qualities of the believers: “those who guard their chastity.” Here, the term “haafidhun,” derived from the same root, is used. Similarly, in surah Al-Ma’arij, ayah 29, those who perform their prayers are also characterized as those who "guard their chastity," again using the term “haafidhun.” Haafidhun is the plural form of haafidh.

Another plural form, “haafidhat,” signifies “righteous women who protect the rights of their husbands in their absence, i.e., those who guard their chastity.” In surah An-Nisa, ayah 34, it is expressed as:

“… So righteous women are devoutly obedient, guarding in [the husband's] absence what Allāh would have them guard…”

Both haafidhat and another plural form, “haafidhin,” are found together in surah Al-Ahzab, ayah 35, where Allah promises forgiveness and a great reward to ten classes of people:

"Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward."

In this encompassing and sacred framework, the Qur'an emphasizes the paramount significance of protection, preservation, and guarding - qualities attributed both to the Divine and the devout.

Preserving the Salahs

In the Holy Qur’an, there are ayahs that mention those who safeguard or maintain their prayers:

"Those who believe in the hereafter believe in it (the Qur'an), and they are constant in guarding their prayers." (Al-An’am, 92)

"...Those who strictly guard their prayers..." (Al-Mu’minun, 9)

"And those who guard their prayers well..." (Al-Ma’arij, 34)

In surah Al-Baqarah, ayah 238, believers are advised, "Guard strictly (five obligatory) As-Salawat (the prayers) and the middle salah (salat al-asr)." Several interpreters have given various meanings to the term "yuhaafidhuna" mentioned in the above ayahs, such as “those who pray on time,” “those who are attentive and consistent in their prayers,” and “those who pray with understanding.”

It's essential to understand what's truly implied by safeguarding or maintaining salah. Most Muslims perform their salah within the stipulated time and are consistent. But are these salahs just ritualistic acts, or are they being 'established' with understanding and reflection? Every believer must introspect on this matter throughout their lives.

Keeping Oaths

In surah Al-Ma'idah, ayah 89, Allah Almighty decrees:

"Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for (breaking) what you intended of oaths."

From this ayah, understanding the boundaries regarding our oaths and our responsibilities towards Allah becomes paramount.

Observing the Limits

Allah says in surah At-Tawbah, ayah 112:

"Those who repent, those who worship, those who praise, those who journey, those who bow, those who prostrate, those who command the right, those who forbid the wrong, and those who observe the limits of Allah..."

The phrase "haafidhuna li-hududillah" in the ayah means “those who observe the limits set by Allah.” Allah has set boundaries in many areas of life, such as chastity, salah, oaths, and more. These limits don’t solely pertain to these subjects but generally to everything that is haram and sinful. These include major sins like idolatry, disbelief, hypocrisy, and all other sins, transgressions, and moral indecencies highlighted in the Qur’an. Observing these boundaries is, in essence, a form of protection.

Conclusion

In surah Qaf, ayah 31, it's mentioned that the righteous slaves will be promised proximity to paradise. One of their traits, as mentioned in ayah 32, is being "hafiidh." It's crucial to note that “hafiidh” in this context suggests heightened intensity and consistency, as opposed to “haafidh.” This implies that the “hafiidh servants” are not those who occasionally safeguard themselves but are perpetually vigilant. Anything short of continuous protection might not be sufficient for salvation.

Salih Selçuk