—they forwarded the particulars of this dreadful affair and that reprehensible statement (1) to the noble, sultanic court—may Allah increase its honor. They put in writing their responses affirming the correctness of what the Shaykh—may Allah preserve him—had issued in his fatwas (2), and they cited some of his learning and outstanding qualities. All of this they carried before our master, the King of the Emirs—may Allah strengthen his supporters and magnify his power—out of zeal for this religion and as sincere counsel to Islam and the commanders of the Muslims (3).
The lofty, royal opinions are most worthy of precedence, for they are endowed with guidance to the straight path.
And may the most excellent blessings and the noblest (4) salutations be upon the unlettered Prophet; may Allah bless him, his pure and noble family and companions, and grant them perfect peace (5).
(1) F, K, and Ṭ read: wa-l-amr (“and the matter”).
(2) K and Ṭ read: fatwāhu (“his legal opinion”).
(3) F, K, and Ṭ read: al-muʾminīn (“the believers”).
(4) The word ashraf (“nobler”) is absent from F.
(5) Marʿī al-Karmī notes in al-Kawākib ad-Durriyya, pp. 171–72, after listing these letters: “It appears that these writings never reached Sultan al-Malik an-Nasir—either because no one delivered them or because the shaykh died before they arrived; otherwise their impact would have become evident, yet I have found no trace of that. All of these replies and letters ultimately reached Damascus.”
One may also add al-Dhahabī’s comment in al-Durra al-Yatīmiyya: Takmila al-Jāmiʿ, p. 45, when discussing the shaykh’s relationship with al-Malik an-Nasir—who released him from prison upon taking power in 709 AH and later ordered his imprisonment in 726 AH and before: “The shaykh was not a man of the court, nor did he follow their protocols, so the sultan ceased meeting with him….”