Dr. Nasser bin Mohammed Al‑Juhaimi
The system of governance in the Kingdom of Saudi Arabia—founded upon the Qur’an and the Sunnah—represents a distinctive model characterized by its comprehensive humanity, generosity, and faithful application of Islamic principles. Those who assumed leadership or kingship in this Kingdom adhered to the same path, without departing from its principles or directives.
Accordingly, the letters of the Imams and Kings of Saudi Arabia reflect the practical application of this approach. They offer examples that affirm the comprehensiveness of governance, the care devoted to national affairs, and the close attention given to the religious and worldly concerns of their people.
King Saud’s method of governance did not differ from that of his forefathers; rather, it was a continuation of the same approach and practice, while embracing the means of modern civilization and benefiting from its advancements.
King Saud assumed power following the death of his father, King Abdulaziz—may God have mercy on him—on Monday, 2 Rabi‘ al‑Awwal 1373 AH (9 November 1953). He remained in power until 27 Jumada al‑Akhirah 1384 AH (2 November 1964), when his Crown Prince, Faisal bin Abdulaziz, was proclaimed King.
Among his most notable achievements was his adherence to the path of his father, King Abdulaziz, and his deep concern for Islamic and Arab affairs. He supported the Palestinian cause, stood by Egypt during the Tripartite Aggression of 1376 AH (1956), and undertook numerous domestic tours across the Kingdom as well as foreign visits to strengthen cooperation with neighboring and friendly nations.
During his reign, several ministries were established, including the Ministry of Education, the Ministry of Agriculture, the Ministry of Commerce, and the Ministry of Communications. The Kingdom’s first university—King Saud University—was inaugurated, as was its first military academy, the King Abdulaziz Military College in Riyadh.
His reign also witnessed the issuance of major state regulations, foremost among them the Council of Ministers Law, ratified by Royal Decree No. 38 on 22 Shawwal 1377 AH (11 May 1958).
Continuing the efforts of his late father, King Saud devoted great attention to Islamic affairs. He expanded religious institutes and Qur’an memorization schools, ordered the printing of numerous Islamic books, supported the Committee for the Promotion of Virtue and the Prevention of Vice, provided comfort and services for pilgrims, expanded the Prophet’s Mosque, initiated the expansion of the Grand Mosque, and strengthened the army with modern weaponry.
Given the vast number and diversity of King Saud’s correspondences, it is impossible to study them all, despite the importance of such research. These documents faithfully reflect the political, economic, and social realities of their time, and they illuminate significant aspects of the lives of influential figures of that era.
Nevertheless, the sheer volume of letters issued during King Saud’s reign does not preclude analyzing selected examples that reveal important dimensions of his character.
King Saud was widely known for his adherence to Islamic principles, his exemplary conduct, his devotion to his parents, his kindness, generosity, and noble character—qualities still remembered by those who lived during his time. These traits testify to his patience, generosity, benevolence, love for people, concern for Muslim affairs, and his personal relationships with scholars, writers, statesmen, intellectuals, and economists inside and outside the Kingdom.
One of the earliest letters he sent was addressed to the citizens, outlining the principles that would guide his rule. This letter carries profound meanings and significant implications. He began it with the words:
“From Saud bin Abdulaziz Al Saud to my noble people.”
This phrase reflects his simplicity, humility, and lack of attachment to titles, as well as his affection and respect for his people.
In this letter, dated 20 Rabi‘ al‑Awwal 1373 AH (26 November 1953), King Saud consoles the Saudi people on the passing of King Abdulaziz, reminding them of his virtues and the security, prosperity, and progress achieved during his reign. He writes:
“Praise be to God for His decree, and thanks for His grace. Peace and blessings be upon His Prophet, His chosen and purified one.
It was God’s will that our great sovereign, the founder of the Kingdom of Saudi Arabia, the unifier of its entity, and the builder of its glory, answer the call of his Lord after a life spent striving to exalt the word of God, uphold His religion, and champion His noble Shari‘ah.
By God’s help and guidance, he succeeded in elevating his people in all aspects of life, until harmony replaced discord, and security and justice spread across lands once plagued by oppression and fear.
God brought forth goodness and blessing through his pure hands, and the country enjoyed prosperity and abundance unprecedented in its history.
Now we lose him at a time when we are most in need of his unique leadership, vast experience, profound wisdom, and valuable guidance.
There is no power nor might except through God. May He grant us and you beautiful patience, and may He bestow upon us and you the best of consolation. Indeed, to God we belong and to Him we return.”
King Saud then expresses gratitude to the Saudi people for their unanimous pledge of allegiance and promises to follow the path of his father, fulfilling the trust placed upon him by upholding Islamic rites, safeguarding the rights of the people, and ensuring their comfort and security.
He then clearly outlines his policy and approach to governance:
“I shall devote my attention to strengthening the army, spreading knowledge, investing the nation’s resources, and extending prosperity and well‑being to all.
I will strive with all my strength to reinforce the bonds of brotherhood among Arabs and Muslims, while maintaining the friendship of foreign nations to whom our late sovereign extended his goodwill, cooperating with all who are sincere to us and who reciprocate benefit, so that our nation may attain the status it deserves among nations.”
He concludes by noting his appointment of his brother, Prince Faisal bin Abdulaziz, as Crown Prince, and ends the letter with prayers for his own success, the prosperity of his people, and the welfare and security of the nation.
Among the early letters that reflect loyalty, filial piety, and devotion is a message King Saud sent to all regional governors in the Kingdom of Saudi Arabia following the death of Imam Abdulrahman—may God have mercy on him—requesting that it be conveyed to the citizens. The letter, dated 24 Safar 1347 AH (11 August 1928), reads:
“You know that my master and father, the Imam, has passed into God’s mercy. We do not wish that any obligation or claim remain upon him. By God’s grace, we are fully able to settle anything owed. May God bless you. Whoever claims anything against him, little or much, should inform us, and we shall pay it in full. I do not permit anyone to conceal a claim he may have. After informing you of this, the responsibility of both the living and the deceased is cleared. We ask God to guide us and you to goodness. This is what was necessary. Peace.”
This letter carries profound meanings, demonstrating King Saud’s keen desire to absolve his grandfather Imam Abdulrahman of any personal claims or financial obligations after his death. It also reflects his deep filial devotion to his father, King Abdulaziz, and his grandfather—may God have mercy on them both. There is no greater act of filial piety than for a son to inquire among the acquaintances of his forefathers to ensure that no rights remain unsettled. King Saud went beyond personal inquiry by issuing a general directive to all regional governors, instructing them to ask the people directly to clear Imam Abdulrahman’s name of any outstanding rights.
King Saud also devoted many of his letters to advising the general public. These advisories were drafted under his supervision, reviewed by scholars, then printed, copied, and distributed to cities, villages, and settlements to be read in mosques after Friday sermons and on official occasions. Their content reached all segments of society. These advisories included exhortations to follow Islamic teachings, uphold noble customs and morals, cooperate with state authorities, maintain solidarity, give charity and zakat, and other guidance issued according to the needs and circumstances of the time.
These letters typically began with the phrase:
“From Saud bin Abdulaziz to whomever it may reach among judges, scholars, governors, heads of agencies, and others… Peace, mercy, and blessings of God be upon you.”
They concluded with:
“We ask God to guide us and you to His straight path, to grant victory to His religion, to exalt His word, to defeat His enemies, to rectify the affairs of Muslims, and to unite them upon guidance. Indeed, He is capable of all things and worthy of answering prayers. May God’s blessings be upon our Prophet Muhammad, his family, and his companions.”
These letters were printed in large quantities at the Riyadh Government Press, affiliated with the Ministry of Finance.
A representative example is a letter written by King Saud on 6 Ramadan 1377 AH (26 March 1958), addressed to judges, scholars, governors, and heads of agencies. In it, he emphasized adherence to Islamic teachings, values, and principles, and reaffirmed the importance of enjoining good and forbidding evil. He also stressed maintaining prayer, encouraging Qur’an recitation, memorization, and reflection, and avoiding sins and religious violations.
In the conclusion of this letter, King Saud wrote:
“In summary, what I advise you and myself is to fear God Almighty, obey Him, enjoin good, forbid evil, support the Committees for the Promotion of Virtue and the Prevention of Vice, assist them, and call to God with insight and wisdom: ‘Invite to the way of your Lord with wisdom and good counsel, and argue with them in the best manner.’
I also advise you to restrain the reckless, eliminate all forms of wrongdoing, and beware of God’s wrath and punishment. For if people witness wrongdoing and do not change it, they are at risk of being overtaken by God’s punishment, as He said:
‘Cursed were those who disbelieved among the Children of Israel by the tongue of David and Jesus, son of Mary… They did not forbid one another from wrongdoing they committed; wretched indeed was what they used to do.’
So fear God, O Muslims, and fulfill what He has obligated upon you in enjoining good, forbidding evil, adhering to His commands, and avoiding His prohibitions. This is a duty upon all. I obligate you to this, out of obedience to God and His Messenger, to clear our responsibility, and out of concern for the safety and salvation of Muslims in this world and the Hereafter. God will question us and you, and reward each according to his deeds. People were created only to worship God and obey Him, and this cannot be achieved except through obedience to God and His Messenger, mutual exhortation to righteousness, and sincere denunciation of those who deviate from God’s path and follow their desires: ‘And who is more astray than one who follows his desires without guidance from God?’”
King Saud’s letters to ministers and regional governors also reveal his direct concern for the welfare of the people, especially the poor and needy, men and women alike. He was known for dispatching vehicles loaded with food and supplies to all regions, villages, and settlements of the Kingdom, to be distributed to the needy under the supervision of designated committees.
Thus, it is unsurprising to find letters from his office showing his personal attention to the poor, the destitute, and orphans—inquiring about their conditions, resolving their problems, and ensuring they received assistance. One example is a telegram he sent to the financial officials in Wadi Al‑Dawasir on 27 Shawwal 1367 AH (1 September 1948), concerning a poor elderly woman:
“Regarding the elderly paralyzed woman, daughter of Ibn Hajmah, who came to you in 1364 AH (1945), ensure that she suffers neither exposure nor hunger. We have learned that you have not provided for her. Take care of her so that she lacks nothing. Inform us. We trust, God willing, that you will not neglect her, for she has no one. Tell us what you have done for her, and ensure that nothing is lacking. Take utmost care.”
This simple yet noble letter reflects King Saud’s personal concern for a poor woman in a remote village—clear evidence of his compassion for the needy, the sick, and the vulnerable. His humanitarian approach was rooted in Islamic principles and continued the legacy of earlier Saudi rulers.
King Saud extended this compassion to all regions through committees supervised by scholars, judges, and trustworthy men. An example is a letter dated 24 Ramadan 1366 AH (10 August 1947), in which he wrote:
“From Saud bin Abdulaziz bin Abdulrahman Al‑Faisal to Sheikh Abdulrahman bin Faris, Abdulrahman bin Saleh, and the deputies—may God preserve you.
Peace be upon you.
As for the charity that Ibn Khathilah usually brings to you to distribute to the poor, he is occupied this year. It will reach you with our servant Nasser Abu Ubaid. The total is eight thousand riyals. Gather and distribute it properly as usual, and take care in doing so. We ask God to accept from us and from you and from all Muslims.”
King Saud also showed great concern for prisoners, especially those imprisoned for debt. He frequently instructed governors to investigate their cases and assist those who were trustworthy and unable to pay. In a telegram to the governor of Al‑Dalm dated 17 Ramadan 1374 AH, he wrote:
“Regarding prisoners: if there is a debtor in prison, investigate his case. If he is unable to pay, trustworthy, and honest, inform us so we may assist him. But if he is imprisoned for fraud or deceit with people’s money, then he deserves what befalls him.”
King Saud personally received humanitarian complaints from scholars, judges, imams, and ordinary citizens. He issued direct orders for financial and material assistance and followed up on cases himself, ensuring no needy person was overlooked. One example is a telegram sent by an official at Dar Al‑Tawhid on 4 Jumada I 1373 AH (8 January 1954), complaining that the school’s mosque was too small for the students. The letter appealed to King Saud’s compassion:
“Our lord, the students of Dar Al‑Tawhid have a small mosque that accommodates only thirty worshippers, while the students exceed two hundred. They pray in the severe cold outside the mosque, causing illness among them. Your Majesty, the compassionate father, they implore you to expand their small mosque so they may pray together.”
King Saud responded by ordering the mosque’s expansion.
His humanitarian concern extended even to wildlife and the environment. In a telegram dated 22 Jumada II 1375 AH (4 February 1956), he ordered governors to curb reckless hunting, writing:
“People have become careless in hunting gazelles, and their numbers have greatly diminished. We fear their extinction.”
Through these examples of King Saud’s letters and directives, one clearly sees the depth of his humanitarian character—his generosity, compassion, and noble conduct. This reflects the high moral standard upon which the rulers of Saudi Arabia have been raised, striving in their charitable and humanitarian work in accordance with the lofty principles of Islam, which call for goodness, benevolence, and service to others.