keeps him on and clings to him until his own need is satisfied and his want removed; then he dismisses him and appoints someone else. His situation is like that of a man who raises a small child until he becomes a full-grown adult, fit for labor and the execution of tasks, only to kill him and uproot him.

It is said that four matters are incumbent upon kings among the obligations laid upon them: (1) driving the lowly far from their dominion; (2) cultivating the realm by drawing the intelligent close; (3) safeguarding the elders and those endowed with wisdom and experience; and (4) strengthening the king’s authority by reducing blameworthy deeds.

A subtle indication: When ʿUmar ibn ʿAbd al-ʿAzīz assumed leadership, he wrote to al-Hasan al-Basrī, “Help me with your companions.” Al-Hasan replied, “The seeker of this world will not advise you sincerely, and the seeker of the Hereafter has no desire for you.” It is therefore impermissible for the ruler to hand over his ministry—or any of his affairs—to one who is unqualified. Should he do so, he ruins his kingdom, and manifest disorder will confront him from every side, just as the poet said:

A house, when its destruction nears,
shows cracks in the very base of its wall;
And when a realm is ruled by other than its men,
they entrust affairs to every low, debased soul.

Whoever serves kings should heed the poet’s counsel:

If you would serve the kings, then wear
the finest cloak of caution;
Enter when they enter—blind,
depart when they depart—mute.

As for the one who grows familiar with the ruler, he wrongs himself. Even if he were the ruler’s own son, informality has no place in the king’s service, as another poet said:

If you are the ruler’s offspring, then court him,
and fear him if you wish your head kept safe.

The person who becomes overly familiar with the ruler is like a snake-charmer who spends his life among serpents