knowledge of it. As for “the latter,” this is due to their detachment from it. Rather, they act in these matters according to divine decree alone, following Allah’s will as expressed in creation and decree when knowledge of His prescriptive will and commands is unattainable. This is like deciding by drawing lots when no known basis in religious law allows one option to be preferred over another. In this state, they may act upon inspiration that arises in their hearts and words addressed to them.

The words of “Shaykh ʿAbd al-Qādir”—may Allah sanctify his soul—often concern this state. He enjoins detachment from the self’s will and desires, so that a person no longer acts at their bidding. This raises him above the state of the righteous, the people of the right, and above the way of kings altogether. Whoever attains this and acts according to the religious commands conveyed by Muhammad and set out in the Quran is the most perfect of people. Yet these commands may be unclear to him, for knowing them in detail may be impossible or difficult in many situations.

Do you not see that when the Prophet, may Allah bless him and grant him peace, appointed Saʿd ibn Muʿādh to judge Banū Qurayzah, and he ruled that their fighting men should be killed, their offspring taken captive, and their property taken as spoils, he said:

“You have indeed judged them according to Allah’s judgment from above the seven heavens.”

This is because the ruler’s choice between execution, enslavement, release without ransom, and ransom is not a choice governed by personal desire, but one governed by sound judgment and the common good. He must therefore choose what best serves that good. If he chooses this, he has accorded with Allah’s judgment; otherwise, he has not. Since this is often unclear, the Prophet, may Allah bless him and grant him peace, said in the hadith