By: 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 uniquely comprehensive and humane model, distinguished by its adherence to the principles of Islamic law in both spirit and application. Those who assumed leadership in this Kingdom followed the same path without deviation from its principles or guidance.
Thus, the letters of the Imams and Kings of Saudi Arabia reflect the practical implementation of this methodology. They provide examples that affirm the comprehensiveness of its application, the attention given to the affairs of the nation, and the close follow‑up of both the religious and worldly concerns of their people.
King Saud’s approach to governance did not differ from that of his predecessors; rather, it was a continuation of the same method and practice, while embracing the means of modern progress and benefiting from them.
King Saud assumed the reins of 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. He devoted great attention to Islamic and Arab affairs, supporting the Palestinian cause and standing firmly with Egypt during the Tripartite Aggression of 1376 AH (1956). His reign witnessed numerous domestic tours across the Kingdom and foreign visits aimed at strengthening cooperation with neighboring and friendly states.
During his rule, 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 well as its first military academy, the King Abdulaziz Military College in Riyadh.
His reign also saw the issuance of foundational 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 father, the Founder—may God have mercy on him—King Saud gave great attention to Islamic affairs. He expanded the establishment of 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, improved services for pilgrims, expanded the Prophet’s Mosque, initiated the expansion of the Sacred Mosque, and strengthened the army with modern weaponry.
Given the vast number of letters issued during King Saud’s reign—letters that reflect the political, economic, and social realities of their time—it is impossible to study them all comprehensively. Yet, despite their volume and diversity, it remains valuable to analyze selected examples that illuminate important aspects of King Saud’s character.
It is well known that King Saud was deeply committed to Islamic principles and conduct. He was distinguished by his devotion to his parents, his kindness, generosity, noble character, and the goodwill that continues to resonate among those who lived during his era. These qualities reflect his patience, generosity, benevolence, love for people, concern for Muslim affairs, and his personal relationships with scholars, writers, statesmen, and intellectuals both inside and outside the Kingdom.
One of the earliest letters he issued 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 opening reflects his humility, simplicity, 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 consoled the Saudi people on the passing of King Abdulaziz, reminding them of his virtues, achievements, and the security, prosperity, and progress realized during his reign. He wrote:
“Praise be to God for His decree, and thanks for His grace. Blessings and peace be upon His Prophet, His chosen one.
It was God’s will that our great sovereign, the Founder of the Kingdom of Saudi Arabia, the unifier of its lands and 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 support His noble Shari‘ah…
We now lose him at a time when we are most in need of his unique wisdom, vast experience, and valuable guidance… May God grant us and you patience and consolation. Indeed, we belong to God and to Him we shall return.”
He then expressed gratitude to the people for their unanimous pledge of allegiance and promised 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 clearly articulated his policy and vision for governance:
“I shall devote my attention to strengthening the army, spreading knowledge, investing the nation’s resources, and expanding the means of prosperity for all. I shall strive with all my strength to reinforce the bonds of brotherhood among Arabs and Muslims, while maintaining the friendships established by our late sovereign with foreign nations…”
He concluded the letter with prayers for success, prosperity for his people, and goodness and security for his country.
Another early letter reflecting loyalty and filial devotion was sent to all regional governors following the death of Imam Abdulrahman—may God have mercy on him—dated 24 Safar 1347 AH (11 August 1928). In it, he wrote:
“You know that my master, the father, the Imam, has passed to God’s mercy. We do not wish that any obligation remain upon him. By God’s grace, we are able to settle any claim, great or small.
Whoever has a right or claim against him should inform us, and we shall fulfill it completely.
I do not permit anyone to conceal a claim.
After this, the responsibility of both the living and the deceased is cleared.
We ask God to guide us and you to goodness…”
This letter reflects profound devotion: King Saud sought to ensure that no financial or personal obligation remained upon his grandfather, Imam Abdulrahman. He instructed all governors to inquire among the people and ensure that every right was fulfilled—an extraordinary example of filial piety and moral responsibility.
King Saud also issued numerous advisory letters to the public. These were drafted under his supervision, reviewed by scholars, then printed and distributed widely to be read in mosques after Friday sermons and on official occasions. They emphasized adherence to Islamic teachings, noble morals, cooperation with authorities, solidarity, charity, zakat, and other virtues relevant to the needs of the time.
These letters typically began:
“From Saud bin Abdulaziz to those who receive this among judges, scholars, governors, heads of agencies, and others… Peace and God’s mercy and blessings be upon you.”
And concluded with:
“We ask God to guide us and you to His straight path, to grant victory to His religion, to elevate His word, to defeat His enemies, to rectify the affairs of Muslims, and to unite them upon guidance. He is capable of all things…”
As an example of these advisory letters, we may cite one written on 6 Ramadan 1377 AH (26 March 1958), addressed to judges, scholars, governors, and heads of agencies, emphasizing adherence to Islamic principles, values, and the duty of enjoining good and forbidding evil.
King Saud also emphasized the importance of maintaining the bond with God, preserving it, and encouraging people to read the Qur’an, memorize it, and contemplate its meanings, while avoiding many sins and religious violations.
A passage from this letter may be cited to illustrate its distinctive style of guidance, gentle admonition, and wise counsel. In the conclusion of the letter, King Saud states:
“In sum, what I enjoin upon you and upon myself is the fear of God Almighty, obedience to Him, enjoining what is right, forbidding what is wrong, supporting the Committees for the Promotion of Virtue and the Prevention of Vice, aiding them, and calling to God—exalted be He—upon insight and guidance: ‘Invite to the way of your Lord with wisdom and good exhortation, and argue with them in the best manner.’
I also urge you to restrain the foolish, remove all forms of wrongdoing, and beware of God’s wrath and His punishment. For if people witness wrongdoing and do not change it, they are close to 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. That was because they disobeyed and transgressed. 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 of enjoining right and forbidding wrong, remaining steadfast upon His command, and avoiding His prohibitions. This is a duty upon all, and I charge you with it and obligate you to it, in 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 will recompense 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 condemnation of those who deviate from God’s path and follow their desires: ‘And who is more astray than one who follows his desire without guidance from God…’”
Anyone who examines King Saud’s letters and directives to ministers and regional governors will observe his direct concern for the conditions of the people—especially the poor and the deprived, men and women alike. He was known for dispatching vehicles loaded with clothing and food supplies to all regions, villages, and settlements of the Kingdom, to be distributed to the needy under the supervision of committees established for this purpose.
It is therefore unsurprising to find, among the letters issued from his Diwan, many that reflect his personal follow‑up and care for the poor, the destitute, and the orphans—inquiring about their conditions, resolving their problems, and ensuring that they receive assistance. This reflects his compassion, humanity, and deep concern for his subjects.
In a telegram sent to the financial officials in Wadi al‑Dawasir—Muhammad bin Durman and Muhammad bin Marḍi—dated 27 Shawwal 1367 AH (1 September 1948), King Saud wrote:
“Regarding the elderly disabled woman, the daughter of Ibn Hajmah, who came to you in 1364 AH (1945): ensure that she suffers neither exposure nor hunger. We have been informed that you have not provided this. Take care of her so that she lacks nothing, and inform us. We trust, God willing, that you will not neglect her, for she has no one.
Inform us of what you have done for her, and ensure that nothing is lacking. Be diligent to the utmost degree.”
This letter—simple in style yet noble in purpose—reveals King Saud’s personal concern for a poor woman living in a remote village of Wadi al‑Dawasir. It clearly demonstrates his compassion for the poor, the needy, and the sick in every part of the Kingdom. His approach to caring for the vulnerable was distinctive, yet firmly rooted in Islamic principles and in continuity with the traditions of earlier Saudi rulers.
Just as he personally followed the cases of individual impoverished citizens, he extended this humanitarian care to all the poor across the Kingdom through committees supervised by scholars, judges, and trustworthy men. An example is his letter dated 24 Ramadan 1366 AH (10 August 1947), which states:
“From Saud bin Abdulaziz bin Abdulrahman Al‑Faisal to the esteemed Sheikh Abdulrahman bin Fāris, Abdulrahman bin Ṣāliḥ, and the deputies—may God preserve them.
Peace be upon you and God’s mercy and blessings.
Regarding the charity that Ibn Khuthaylah usually brings to you to distribute among the poor: this year he is occupied, and it will reach you with our servant Nasser Abu ‘Ubayd. Its total is eight thousand riyals. Gather together and distribute it properly according to custom, and be diligent in this. We ask God to accept from us and from you and from all Muslims.”
King Saud also devoted many letters and telegrams to the conditions of prisoners, urging compassion, assistance, and the settlement of their debts to secure their release. In a telegram to the governor of al‑Dalm dated 17 Ramadan 1374 AH, he instructed an investigation into the cases of debtors in prison, stating:
“If there is a debtor in prison, investigate his debt. If he is unable to pay, trustworthy, and honest, and has nothing with which to settle the debt, inform us so that we may consider assisting him.
But if he is imprisoned for fraud or manipulation of people’s money, then he must remain.”
King Saud also received humanitarian appeals from scholars, judges, imams, and ordinary citizens, and he would issue immediate orders for material or in‑kind assistance, personally following up until he was assured that the matter had been resolved. One example is a telegram sent by the assistant at Dār al‑Tawḥīd on 4 Jumada al‑Awwal 1373 AH (8 January 1954), complaining that the school mosque was too small for the students, who were forced to pray outside in severe cold. The appeal concluded:
“Your Majesty, you are their compassionate father, and they implore you to expand their small mosque so that they may pray together…”
King Saud responded by ordering the expansion and reconstruction of the mosque.
His humanitarian concern extended even to wildlife and the environment. In telegrams dated 22 Jumada al‑Akhirah 1375 AH (4 February 1956), he ordered regional governors to restrict reckless hunting, stating:
“People have become careless in hunting gazelles, and their numbers have greatly diminished. We fear their extinction…”
Through these modest examples of King Saud’s letters and directives, it becomes clear that the humanitarian dimension of his character deserves careful study. It reflects his noble ethics, generosity, and compassion—qualities deeply rooted in the tradition of Saudi rulers, who strive to uphold charitable and humanitarian work inspired by the lofty principles of Islam.