but if it is a statement of general application, it belongs to the realm of people’s doctrinal positions.

As for establishing this statement before Zayd through evidence, an admission, or a written document, that is a matter for judges. There is no doubt that someone like Badr al-Dīn is among the most just of people and the most loving toward those who uphold truthfulness and justice, and among those who most detest false witnesses. Had he had power over them, he would have taken action. Thus, if someone like Badr al-Dīn were needed in this matter, he would be the judge who ought to handle it, rather than someone notorious for wickedness.

But these judicial records they possess are not worth the ink used to write them. They know that they are false and invalid. I have no objection to contesting them before him, so that the truth, rather than falsehood, may be established before him. If he agrees to this, that would be most welcome. Yet I fear that he might suffer harm on my account through the discrediting of certain people. He should therefore seek Allah’s guidance concerning what to do; may Allah choose what is best for him in all matters.

Rather, I and others prefer to contest this before one of his deputies, such as Judge Jamāl al-Dīn al-Zarʿī, for he is one of the upright judges. Otherwise, Badr al-Dīn is too eminent to be burdened with this, were I to need it.

But now that the matter has become clear to both the elite and the general public, there is no need for this. As I told al-Taybarsī: “The letter from the sultan, written in the sultan’s name, together with all that was reported concerning it of falsehood and violations of the Sharia, involves grave matters on some ten counts. The letter written in Ghāzān’s name was closer to the Sharia than this letter written in the sultan’s name.”

And whether