Author: Rahmatullah Rahmani
The Presence of Scholars in the Courts of Kings (Part Three)
Attending the Courts of Oppressive Kings with the Aim of Advising and Guiding
Although scholars permitted themselves to appear in the courts of kings and rulers when they felt secure regarding their religion, they took great care to distance themselves from worldly ambitions. This was because associating with kings, even if it appeared pleasant and safe, often carried the potential for calamities and temptations.
They avoided forming relationships with oppressive kings and refrained from approaching their palaces, striving to safeguard their faith and protect their hearts from being entangled in worldly trials. However, despite all these precautions, when the interests of religion and the Ummah demanded it, they would sometimes attend the courts of unjust rulers. There, they would guide them toward justice, encourage fairness toward the oppressed, and urge them to uphold the banner of truth. They would warn these rulers against spreading corruption and oppressing Allah’s servants, reminding them of Allah’s power, cautioning them about divine punishment, and advising them to avoid worldly greed while urging them to focus on the afterlife.
These Allah-fearing scholars believed that if eradicating oppression, corruption, and misconduct among Muslims depended on visiting the courts of rulers, such a visit became an obligation.
Attending the courts of oppressive rulers with the aim of advising and reforming them is one of the most challenging and significant forms of religious preaching. As Allah instructed His prophets and messengers, He said to Moses and Aaron (peace be upon them): «اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (۴۳) فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (۴۴)» “Go to Pharaoh, for he has truly transgressed. Speak to him gently, so that perhaps he may take heed or fear (his fate).” [1]
When factors such as arrogance, indulgence in desires, disdain for truth, belittling religion, clinging to materialism, or following misguided scholars and ideologies prevent rulers and kings from seeking the company of scholars and attending their gatherings—and when those rulers consider themselves superior to the scholars—if scholars and preachers also avoid meeting them, refrain from advising them, and neglect the duty of enjoining good and forbidding evil, then how can rulers and kings ever be reformed or guided in such a chaotic state?
It is incumbent upon scholars and preachers to visit rulers, attend their courts and palaces to convey the teachings of religion, advise them, and guide them toward abandoning falsehood and returning to truth so they may tread the straight path. Imam Abul Hasan Ash‘ari, who attended the gatherings of the Mu‘tazilites for discussions and debates, conveyed this very notion through his actions and words. He stated, “They hold positions of leadership; some of them are governors and judges. Thus, they do not come to me. If I also refrain from going to them, how will the truth be revealed, and how will they realize that the people of Ahl al-Sunnah are supported by evidence and proof?” [2]
Examples of Scholars Advising Rulers and Guiding Them to Truth
The lives of Islamic scholars and sincere preachers throughout the history of Islamic propagation, from its dawn to the present day, are filled with instances that highlight their courageous stances and illuminate the pages of history.
The Story of Hasan al-Basri with Ibn Hubayra
Imam Hasan al-Basri was fearless in speaking the truth, even before men of authority. Ibn Khallikan, in his renowned book Wafayat al-A‘yan, writes: “When Yazid ibn Abdul Malik appointed Umar ibn Hubayra as governor of Iraq, Imam Hasan al-Basri visited him and said: ‘O son of Hubayra! Fear Allah and do not obey Yazid blindly, for the sake of Allah. Allah will protect you from Yazid, but Yazid cannot protect you from Allah. Soon, Allah will send an angel to bring you down from your throne and send you from the vastness of your palace to the narrowness of your grave, where only your deeds will save you.
O son of Hubayra! If you disobey Allah, be aware that Allah has made this king a ruler for the sake of upholding religion and aiding His servants. Do not commit injustices in religion or toward the servants of Allah on his behalf, for obedience to a created being that results in disobedience to the Creator is not permissible.’”
The First Mongol King to Embrace Islam
Berkhan was the first Mongol ruler to convert to Islam. His conversion story involves the renowned Sufi Najm al-Din Kubra and his disciples, Saif al-Din Bakharzi and Qutb al-Din Razi (may Allah have mercy on them). They traveled to Berkhan’s region to invite him to Islam. They earnestly counseled him and sincerely explained the virtues of the Shari‘ah of Muhammad (peace be upon him). Consequently, Berkhan was convinced, intellectually and spiritually, that the truth lay in the words of the Shaykh. He embraced Islam and aligned himself with the Muslim community. [3]
The Story of Shaykh ‘Ala’ al-Din Jamali with Sultan Salim of the Ottoman Empire
Once, Sultan Salim ordered the execution of 150 treasury guards. Upon hearing this, Shaykh ‘Ala’ al-Din immediately went to the Sultan and said: “It is the duty of those who issue fatwas to protect the afterlife of the ruler from ruin. According to Shari‘ah, executing these guards is not permissible; you must pardon them.” The Sultan, enraged, responded: “You interfere in state affairs, which is not your responsibility!” The Shaykh replied: “I am not interfering in state affairs but in your afterlife, which is indeed my responsibility. If you pardon them, you will be saved. Otherwise, you will face severe punishment.” Hearing this, the Sultan’s anger subsided, and he forgave the guards.
The Story of ‘Izz ibn ‘Abd al-Salam with Sultan Najm al-Din Ayyub
Once, Shaykh ‘Izz ibn ‘Abd al-Salam approached Sultan Najm al-Din and said: “If Allah asks you, ‘Why should I sustain your rule over Egypt when you permit the sale of Wine?’ what will you say?” The Sultan asked, “Who is committing this offense?” The Shaykh replied: “In such-and-such a shop, wine is being traded, and other forbidden acts are taking place while you are engrossed in the luxuries of your kingdom.” The Sultan said, “I was unaware of this.” He then ordered the shop to be closed, and its door sealed.
Continues…
[1]. Surah Taha, verse 44.
[2]. Explanation of the Lie of Al-Muftari, p. 116.
[3]. Rijal al-Fikr wal-Dawa, Imam Nadwi, may Allah have mercy on him.
