“O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate. If you distort the testimony or refuse to give it, then Allah is certainly All-Aware of what you do.” (Qur’an 4:135)
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The position of the Ibadi school concerning the Wali of Allah. Whoever has attained the rank of wilāyat al-ḥaqīqah (true spiritual guardianship), his guardianship is never nullified under any circumstance. Therefore, there is no room for enmity against him, even if he were to commit grave sins.
However, falsehood is never accepted from him, and if he falls into one of the prescribed punishments of Allah, the punishment of Allah is carried out upon him — yet his guardianship is not revoked.
Indeed, the Messenger of Allah (saw) carried out the punishment of stoning on Māʿiz (may Allah be pleased with him), and instructed his companions to seek forgiveness for him. The same was the case with the Ghamīdī woman. Thus, wilāyat al-ḥaqīqah neither nullifies rights nor abolishes punishments.
The Ghamīdī woman & Ma’iz b. Malik al-Aslami -may Allah be pleased with them both.
‘Abdullah b. Buraida reported on the authority of his father that Ma’iz b. Malik al-Aslami came to Allah’s Messenger (saw) and said:
Allah’s Messenger, I have wronged myself; I have committed adultery and I earnestly desire that you should purify me. He turned him away. On the following day, he (Ma’iz) again came to him and said: Allah’s Messenger, I have committed adultery. Allah’s Messenger (saw) turned him away for the second time, and sent him to his people saying: Do you know if there is anything wrong with his mind. They denied of any such thing in him and said: We do not know him but as a wise good man among us, so far as we can judge. He (Ma’iz) came for the third time, and he (The Blessed Prophet) sent him as he had done before. He asked about him and they informed him that there was nothing wrong with him or with his mind. When it was the fourth time, a ditch was dug for him and he (The Blessed Prophet) pronounced judgment about him and he wis stoned.
Source: (https://sunnah.com/muslim:1695b)
أُرِيدُ أَنْ تُطَهِّرَنِي -I want you to purify me.
He (the narrator) said: There came to him (The Blessed Prophet) a woman from Ghamid and said: Allah’s Messenger, I have committed adultery, so purify me. He (The Blessed Prophet) turned her away. On the following day she said: Allah’s Messenger, Why do you turn me away? Perhaps, you turn me away as you turned away Ma’iz. By Allah, I have become pregnant. He said: Well, if you insist upon it, then go away until you give birth to (the child). When she was delivered she came with the child (wrapped) in a rag and said: Here is the child whom I have given birth to. He said: Go away and suckle him until you wean him. When she had weaned him, she came to him (The Blessed Prophet) with the child who was holding a piece of bread in his hand. She said: Allah’s Apostle, here is he as I have weaned him and he eats food. He (The Blessed Prophet) entrusted the child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her chest and he commanded people and they stoned her. Khalid b Walid came forward with a stone which he flung at her head and there spurted blood on the face of Khalid and so he abused her. Allah’s Messenger (saw)heard his (Khalid’s) curse that he had huried upon her. Thereupon he (The Blessed Prophet) said: Khalid, be gentle. By Him in Whose Hand is my life, she has made such a repentance that even if a wrongful tax-collector were to repent, he would have been forgiven. Then giving command regarding her, he prayed over her and she was buried.
Source: (https://sunnah.com/muslim:1695b)
Buraida told that Ma’iz b. Malik came to the Prophet and said, “Purify me, Messenger of Allah.” He replied, “Out upon you! Go back, ask Allah’s forgiveness and turn to Him in repentance.” He said that he went back not very far, then came and said, “Purify me, Messenger of Allah,” and the Prophet said the same as he had said before. When this went on till a fourth time he asked, “For what am I to purify you?” and he replied that it was because of fornication. Allah’s Messenger then asked if the man was mad, and when he was told that he was not, he asked if he had drunk wine. A man got up and smelt his breath but noticed no smell of wine, so the Prophet asked him if he had committed fornication, and when he replied that he had, he gave orders regarding him and he was stoned to death. Two or three days later Allah’s Messenger came and said, “Ask forgiveness for Ma’iz b. Malik. He has repented to such an extent that if it were divided among a people it would be enough for them all.”
Source: (https://sunnah.com/mishkat:3562)
The Key Point: After the execution of the punishment, the Blessed Prophet (saw) did not declare them to be enemies of Allah or eternal denizens of Hellfire. Instead, he spoke well of their repentance and even instructed the companions to pray for them. This prayer (ṣalāt al-janāzah) itself is an act that is only performed for Muslims.
This proves that while their sinful action demanded earthly punishment, their essential faith and status as believers (awlīyāʾ in the true sense) were not completely obliterated. Their sincere repentance preserved their wilāyat al-ḥaqīqah
The 10 sons of Yaʿqūb/Jacob -peace be upon him.
We also believe in the wilāyat al-ḥaqīqah of the ten sons of Prophet Yaʿqūb (peace be upon him) who wronged their brother, fabricated false stories to cover their crimes — their falsehood is not accepted, yet their guardianship is not revoked. It remains upon them, their father, their brother, and our Messenger (peace and blessings be upon them all).
“But My Promise is not within the reach of (zalimin) evil-doers.” (Qur’an 2:124)
What did these descendants of Prophet Ibrahim (as) get up to?
They cried, “Our father! We went racing and left Joseph with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.” (Qur’an 12:17)
These Muwahid, The Ahl Bayt of Jacob (as), Sons of a Prophet lied to their father! Imagine telling your own father that his son (your own brother) was eaten by a wolf! Can you imagine the grief it would bring him?!
Allah (swt) tells us in very vivid language how severe the grief and trauma of Jacob (as). The trauma that Prophet Jacob (as) went through on account of his progeny, the progeny of the Household.
“He turned away from them, lamenting, “Alas, poor Joseph!” And his eyes turned white out of the grief he suppressed.” (Qur’an 12:84)
He replied, “O my dear son! Do not relate your vision to your brothers, or they will devise a plot against you. Surely Satan is a sworn enemy to humankind.” (Qur’an 12:5)
Jacob (as) knew among his ahl bayt were schemers!
“˹Remember˺ when they said ˹to one another˺, “Surely Joseph and his brother ˹Benjamin˺ are more beloved to our father than we, even though we are a group of so many. Indeed, our father is clearly mistaken.” (Qur’an 12:8)
Can you imagine talking about your father (a Prophet) like that?
“Kill Joseph or cast him out to some ˹distant˺ land so that our father’s attention will be only ours, then after that you may ˹repent and˺ become righteous people!” (Qur’an 12:9)
They said, “O our father! Why do you not trust us with Joseph, although we truly wish him well? (Qur’an 12:11)
The Ahl Bayt of Jacob (as) Lie #1 to their father.
“Send him out with us tomorrow so that he may enjoy himself and play. And we will really watch over him.” (Qur’an 12:12)
So he can enjoy himself, Lie #2, and they will watch over him Lie #3.
“Then they returned to their father in the evening, weeping. They cried, “Our father! We went racing and left Joseph with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.” (Qur’an 12:16-17)
“And they brought his shirt, stained with false blood. He responded, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I can only endure with˺ beautiful patience! It is Allah’s help that I seek to bear your claims.” (Qur’an 12:18)
Look at the extent of their manipulation! Fake tears like actors crying on que! A prop piece—his shirt stained with false blood. Gaslighting their father.
Joseph was eaten by a wolf. Lie #4 Brought a shirt with false blood Lie #5
“Return to your father and say, ‘O our father! Your son (Benjamin)committed theft. We testify only to what we know. We could not guard against the unforeseen.” (Qur’an 12:81)
They claimed their other brother, Benjamin, was a thief and lied to their father, yet again. Lie #6
The Ahl Bayt of Jacob, the guilty among them, finally return in repentance to Allah (swt)
“They admitted, “By Allah! Allah has truly preferred you over us, and we have surely been sinful.” (Qur’an 12:91)
“They begged, “O our father! Pray for the forgiveness of our sins. We have certainly been sinful.” (Qur’an 12:97)
Satan ignited rivalry between the Ahl Bayt of Jacob (as)
“Then he raised his parents to the throne, and they all fell down in prostration to Joseph,1 who then said, “O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings. Indeed my Lord is subtle in fulfilling what He wills. Surely He ˹alone˺ is the All-Knowing, All-Wise.” (Qur’an 12:100)
What to make of the sons of Jacob (as) Al Muwahid who lied to their father (a Prophet) because they were jealous of their brother? The sons of a prophet can conspire against their brother.
Their falsehood is not accepted, yet their guardianship is not revoked.
Analysis of the Examples Provided
- The Sons of Prophet Yaʿqūb (AS):
- This example is even more striking and is particularly emphasized in Ibāḍī theology to drive the point home.
- Their crime was immense: they attempted murder on their brother Yūsuf (AS), threw him in a well, lied to their father, and caused him immense grief. This constitutes major sins involving injustice, deception, and breaking familial ties.
- Ibāḍī Interpretation: Despite this, the Qur’an never refers to them as disbelievers (kuffār). They are still considered among the prophets’ descendants. Prophet Yaʿqūb (AS) and Prophet Yūsuf (AS) eventually forgave them. Their story ends with forgiveness and family reconciliation.
- This demonstrates that even such heinous sins did not irrevocably sever their essential connection to the legacy of prophethood and faith (wilāyat al-ḥaqīqah), though they were certainly held accountable for their actions in this world and were rebuked in the Qur’an.
The established principle regarding spiritual guardianship (wilayah) is that one who possesses true guardianship never loses it, regardless of sins committed — we are certain they will die repentant. Thus, we reject their wrong actions while maintaining a connection to their essential spiritual station. The converse is equally true.
An example of the converse being true: Bara’ah al-Haqiqa
The example of Abu Lahab.
May the hands of Abu Lahab perish, and he perish! Neither his wealth nor gains will benefit him. He will burn in a flaming Fire, and his wife, the carrier of kindling,around her neck will be a rope of palm-fibre. (Qur’an 111:1-5)
Some Muslims use a flawed argument about Abu Lahab to prove the truth of the Qur’an, saying: “If Abu Lahab had taken the shahādah, it would have made the Qur’an false.”
This is incorrect. The words of Allah (swt) are absolute truth, whereas Abu Lahab’s actions (if he had ever claimed faith) would have been deception. Allah (swt) has already decreed his fate. He is the very definition of one being in barā’ah ḥaqīqah (the true dissociation), being truly cut off.
If Allah (swt) did not reveal this about Abu Lahab, and he took the testification of faith, he would be in Walayah al-Dhahir – The apparent friendship. This is a matter of jurisprudence.
However, since Allah (swt) revealed his state Bara’ah al-Haqiqah – The real dissociation. This is a matter of theology.
The example of Adam -upon him be peace.
We believe in the true spiritual guardianship of our father Adam (as), while Allah explicitly states in Scripture that he disobeyed and erred, then sought forgiveness and repented. We affirm his true guardianship while disassociating from his wrong actions. Similarly:
“They said: ‘Our Lord we have wronged ourselves souls. If You forgive us not and bestow not upon us Your Mercy, we shall certainly be of the losers’ ” (Quran 7:23)
“So Adam disobeyed his Lord, and lost his way. Then his Lord chose him, accepted his repentance, and guided him.” (Qur’an 20:121-122)
Thus, Adam-upon him be peace, is in true spiritual guardianship.
The Ahl Bayt of Adam (as). The household of the Prophet Adam (as)
The first murderer in human history was a descendant of a Prophet.
Cain killed his brother Abel. Both were descendants of the Prophet Adam (as). Yet, one was righteous and the other became the ‘first’ murderer. Such that Allah (swt) made an example of this particular incident throughout time.
“So his soul permitted to him the murder of his brother, so he killed him and became among the losers.” (Qur’an 5:30)
“And recite to them the story of Adam’s two sons, in truth, when they both offered a sacrifice, and it was accepted from one of them but was not accepted from the other. Said [the latter], “I will surely kill you.” Said [the former], “Indeed, Allah only accepts from the righteous [who fear Him]”. (Qur’an 5:27)
Humanity is not even in its infancy and here we have two descendants of the Prophet Adam (as). One of them has the hallmark of being remembered for all time as being the first murderer. Allah (swt) said that one of them was (mutaqi) righteous, meaning the other was not.
Does the son of Adam (as) get a pass for murdering his brother simply because he is the son of a Prophet?
“Then Allah sent a crow digging in the ground, in order to show him how to bury the corpse of his brother. He cried, “Alas! Have I failed to be like this crow and bury the corpse of my brother?” So he became regretful.” (Qur’an 5:31)
The regret here is not from his action but because he was not able to cover up his action. This son of Adam is in Barā’ah. This son of a Prophet is in Barā’ah
It is from the Sunnah of the Prophet to disavow any Muslim (including a companion) when they commit a sin.
First and foremost, to disavow any Muslim when they commit a sin is from the Sunnah of the Blessed Prophet (saw). This includes the companions.
Narrated Salim’s father:
The Prophet (saw) sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could not express themselves by saying, “Aslamna (i.e. we have embraced Islam),” but they started saying “Saba’na! Saba’na (i.e. we have come out of one religion to another).” Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of us his Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, “By Allah, I will not kill my captive, and none of my companions will kill his captive.” When we reached the Prophet, we mentioned to him the whole story. On that, the Prophet (saw) raised both his hands and said twice, “O Allah, I disavow before You what Khalid has done.” اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ
Source: (https://sunnah.com/bukhari:4339)
اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ- allahuma ‘iiniy ‘abra ‘iilayk mimaa sanae khalid
Core Principles of the Ibāḍī Position on Wilāyat al-Ḥaqīqah
The Separation of Status from Action: A person’s fundamental spiritual state (ḥāl)—their belief, inner conviction, and love for Allah—is distinct from their outward actions. A major sin is a catastrophic failure in action, but it does not automatically annihilate the foundation of faith (īmān) in the heart.
Two Types of Wilāyah: Our scholars often delineate between:
- Wilāyat al-Ḥaqīqah (True/Essential Guardianship): This is the inner, spiritual reality of being a friend of Allah. It is based on sincere belief, knowledge of Allah (maʿrifah), and righteous intention. This state, once truly attained, is considered by us Ibāḍīs to be a permanent reality that is not nullified by subsequent sin. It is a matter of the heart’s condition, which is known only to Allah.
- Wilāyat al-Dīn (Religious/Legal Guardianship): This is the outward, legal expression of that friendship. It governs how the community interacts with the individual. This can be nullified by public, major sin because the community must judge based on what is apparent (ẓāhir). Loss of wilāyat al-dīn means the person is no longer considered part of the community of believers in a socio-legal sense; they may be ostracized or subject to legal penalties.
If they sincerely repent, they are put back into Wilāyat al-Dīn. If they have committed an offense that comes under qisas, hadd, or ta’zir, they are dealt with accordingly.
Our examples perfectly explain the consequence of this distinction: the inner wilāyah remains, but the outer consequences of sin are not waived.
To find out more on this please see our article here:
Ibadi positon Contrast with Other Schools
This position places classical Ibāḍīsm in a unique middle ground between other schools:
- Vs. Khawārij: The Khawārij held that any major sin makes a person a disbeliever (kāfir), nullifying any form of wilāyah and making them eternally damned. The Ibāḍīs vehemently reject this, as shown by our text.
- Vs. Murjiʾah: The Murjiʾah held that sin does not harm faith at all; a person’s faith remains complete regardless of their actions. We, the Ibāḍīs reject this, insisting that sins have real consequences and that outward wilāyah is lost.
A person’s essential spiritual identity as a friend of Allah (wilāyat al-ḥaqīqah), once truly established through sincere faith, is a resilient reality that is not erased by sin. However, this inner state does not provide immunity from divine law or its consequences in the world. The community must uphold justice (execute punishments, reject falsehood) while maintaining a principled optimism about the depth of Allah’s mercy and the potential for a sinner’s heart to still be oriented toward Him.
Understanding Qur’an 49:9
First, regarding the noble verse: ‘If two groups of believers fight each other…’ (Quran 49:9) –
Note here that before identifying which party is the aggressor, Allah says “from the believers” and not “two believing groups”, commanding reconciliation because mistakes may occur. As stated: ‘It is not for a believer to kill another believer except by mistake.’ (Qur’an 4:92)Through reconciliation, the aggressor party becomes known and must repent to remain within the circle of faith. If they persist in their aggression, then fighting them becomes obligatory – this being one of Allah’s prescribed limits (hudud), like the punishments for theft, slander, adultery, brigandage, and alcohol consumption. Whoever violates these divine limits must face the prescribed punishment, even if they possess true spiritual guardianship (wilayat al-haqiqah).
This is why Ammar (ra) fought against the Mother of the Believers, Aisha (ra), in the Battle of the Camel while still affirming her status.
The example of Aisha-may Allah be pleased with her.
The amr of Allah belonged with Ali. Ayesha (ra) opposed him and later repented. We also know this because she (Ayesha) — may Allah be pleased with her is in real spiritual guardianship (wilayat al-haqiqah).
Narrated Abu Maryam `Abdullah bin Ziyad Al-Aasadi:
“When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al-Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al-Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al-Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him (Allah) or her (`Aisha).”
Source: (https://sunnah.com/bukhari:7100)
So even though Aisha (ra) is acknowledged by Ammar bin Yasir (ra) to be the ‘wife of the Prophet in this world and in the Hereafter‘, he was not about to leave the commands of Allah (swt).
Whoever violates these divine limits must face the prescribed punishment, even if they possess true spiritual guardianship (wilayat al-haqiqah).
Allah makes known the status of the wives of the Blessed Prophet (saw) when he states:
“The Prophet has a stronger affinity to the believers than they do themselves. And his wives are their mothers.” (Qur’an 33:6)
Yet, Allah (swt) also informs us:
“O wives of the Prophet! If any of you were to commit a blatant misconduct, the punishment would be doubled for her. And that is easy for Allah.” (Qur’an 33:30)
We affirm the true guardianship of Aisha (ra) while disassociating from her wrong action in fighting against the Imam of the Muslims.
Summary of the battle of the camel and the actions of Aisha -May Allah be pleased with her.
Quranic Mandate: Qur’an 49:9 provides a clear command: if two groups of believers fight, Muslims must seek reconciliation. If one group is clearly the aggressor (baghat), the community must fight that oppressive group until it returns to the “command of Allah” (amr Allah).
Historical Application: In the conflict between Imam ʿAlī and the group led by ʿĀ’ishah (ra), Talḥah, and Al-Zubayr, we posit that the amr Allah (the legitimate command and authority) was with ʿAlī. Therefore, the group that took up arms against him was, in that specific instance, the oppressing party (al-bāghiyah).
Theological Principle: This is where we link it to the previous concept. Even though ʿĀ’ishah (ra) holds the rank of wilāyat al-ḥaqīqah (“the wife of your Prophet in this world and in the Hereafter”), this spiritual status does not grant immunity from the consequences of worldly actions that violate divine law and order.
Consequence: Therefore, it became obligatory to oppose her military action and fight to bring that group back to obedience, exactly as ʿAmmār ibn Yāsir (ra) stated. The punishment for this political transgression was the worldly consequence of battle.
Status Preserved: Following the event, ʿĀ’ishah (ra) repented and was deeply remorseful, which is a key point. Her repentance and her esteemed status indicate that her wilāyat al-ḥaqīqah was not nullified by this error in political judgment and action.
Analysis and Further Context:
The ḥadīth we cited is crucial. ʿAmmār (ra) perfectly encapsulates the dilemma and its solution:
- Acknowledgment of Status: He begins by unequivocally affirming ʿĀ’ishah’s (ra) unparalleled status and virtue. This establishes the principle of wilāyat al-ḥaqīqah.
- Primacy of Obedience to Allah: He immediately follows by stating that this status is not the ultimate factor in deciding political allegiance. The test from Allah is whether Muslims will obey Allah by obeying the legitimate authority He has placed, or obey a person, no matter how esteemed, in opposition to that authority.
The example of Fatima-May Allah be pleased with her.
Narrated `Aisha: Usama approached the Prophet (saw) on behalf of a woman (who had committed theft). The Prophet (saw) said, “The people before you were destroyed because they used to inflict legal punishments on the poor and forgive the rich. By Him in Whose Hand my soul is! If Fatima (the daughter of the Prophet (saw) did that (i.e. stole), I would cut off her hand.”
Source: (https://sunnah.com/bukhari:6787)
Now, does one need to hate Fatima (ra) in order to administer the justice of Allah? How do people reason? Does anyone think that Adam (as) did not love both his sons? Even though one is a murderer?
The core question is about reconciling love/respect for individuals with the obligation to uphold Allah’s laws.
Does one need to hate Fatima (ra) to administer the justice of Allah?
Absolutely not. In fact, the opposite is true. One must love and respect her so much that they will uphold the command of Allah and the Sunnah of His Prophet (saw) even upon her.
The hadith we cited is one of the most powerful illustrations of the principle of blind justice in Islam. The Blessed Prophet’s (saw) statement is the ultimate expression of his commitment to divine justice.
- Love for Allah and His Law Supersedes Personal Love: The Prophet’s (saw) love for his daughter was immense. But his love for Allah and His commandments was greater. By declaring he would punish her, he was teaching that no personal relationship, no matter how cherished, can stand between a Muslim and the fulfillment of Allah’s law.
- Administering Justice is an Act of Worship: The judge who would carry out the ruling is not doing it out of personal hatred for the criminal. He is doing it as an act of obedience to Allah, fulfilling a trust (amanah) placed upon him. Carrying out a hadd punishment on a beloved individual would be one of the most difficult tests of faith, precisely because it requires separating personal feelings from divine obligation.
- True Love is to Want What is Right for Someone: From a spiritual perspective, allowing a beloved person to escape punishment for a crime corrupts their soul and increases their burden of sin in the Hereafter. Enforcing the law, as difficult as it is, serves as a purification for the offender and a deterrent for society. In this sense, administering justice is a form of tough love that seeks the ultimate good of the individual and the community.
Therefore, the reasoning is: We love and honor Fatima (ra) because, first and foremost, she is a righteous believer and second, because she is the daughter of the Prophet (saw). And because we love and honor him, we would uphold his command and his Sunnah without exception, even if it were to apply to her.
People who struggle with this concept often conflate two separate domains:
- The Legal Domain (Justice – Haqq Allah/ Haqq al-‘Ibad): This is the realm of objective, applied law. Here, relationships, status, and personal feelings are irrelevant. The law must be applied equally to the prince and the pauper.
- The Emotional/Spiritual Domain (Love/Hate): This is the realm of personal feeling and spiritual assessment (wilayah).
The error is to believe that these two domains must be connected—that administering a punishment requires personal hatred, or that loving someone requires being lenient with them regarding Allah’s laws.
The Islamic reasoning, as demonstrated by the prophets, is that these domains are separate and must be kept separate. A judge can deeply love his own son while convicting him of a crime. A parent can love a child while disciplining them. The action is condemned, but the person is still loved.
The example of Ibrahim (as) and his son (as). A Wali of Allah proceeds to kill another Wali of Allah.
If we are to ask is Ibrahim (as) a wali of Allah? The answer would be yes.
If we are to ask the son of Ibrahim (as) a wali of Allah? The answer would be yes.
Yet this did not stop Ibrahim (as) to kill another wali of Allah (his son) because it was an ‘amr (command) of Allah.
“Then when the boy reached the age to work with him, Abraham said, “O my dear son! I have seen in a dream that I sacrifice you. So tell me what you think.” He replied, “O my dear father! Do as you are commanded. Allah willing, you will find me steadfast.” (Qur’an 37:102)
If someone were to say that Ibrahim (as) knew that his son would be spared, then this would hardly be a test of faith or obedience. The point here is that one wali of Allah was asked to kill another wali of Allah in order to show his obedience.
This is when the son of Ibrahim (as) is not known to us to have done any violations that would require the forfeiture of his life.
How much more for those who commit violations that require such a forfeiture?
And can it be said that Ibrahim (as) in carrying out such an act had hatred for his son?
We seek protection in Allah from that! Of course not! His obedience to Allah (swt) was foremost.
We judge by the apparent-the dhahir.
‘Abdullah bin ‘Utbah bin Mas’ud reported:
I heard ‘Umar bin Al- Khattab (ra) reported saying: “In the lifetime of Messenger of Allah (saw) some people were called to account through Revelation. Now Revelation has discontinued and we shall judge you by your apparent acts. Whoever displays to us good, we shall grant him peace and security, and treat him as a near one. We have nothing to do with his insight. Allah will call him to account for that. But whosoever shows evil to us, we shall not grant him security nor shall we believe him, even if he professed that his intention is good.”
Source: (https://sunnah.com/riyadussalihin:395)
Synthesis with the Concept of Wilayat al-Haqiqah
This brings us full circle to the initial principle of wilayat al-haqiqah:
A person’s spiritual status (wilayat al-haqiqah) does not invalidate their worldly responsibilities or protect them from the consequences of their actions. Likewise, our love and respect for an individual (their spiritual status) does not invalidate the need for justice.
- Fatima (ra) is revered and loved, but had she stolen, the law would apply.
- The Sons of Ya’qub (as) were among the chosen family of prophets, but their crime against Yusuf (as) had consequences and they were rebuked in the Qur’an.
- Cain was the son of a prophet, but he was punished for murder.
In conclusion: Islamic justice is not built on the emotion of hatred but on the principle of objective, divine command. True faith is demonstrated when one can uphold the law of Allah without being swayed by personal love or personal hatred. The greatest examples of this are the Prophets themselves, who administered justice and taught truth, all while maintaining love and compassion in their hearts for their people, even for those who wronged them.
This is why Imam Abu Sa’id al-Kudmi (May Allah have mercy on him) said: ‘We accept no falsehood from the blessed, nor reject any truth from the wretched.’
If you want to learn more about this all too important concept in Islam we recommend the following article:
May Allah Guide the Ummah.
May Allah Forgive the Ummah.
Prima Quran 