For the scholars of jurisprudence and religion, to the extent that he would not decide any matter in his entire kingdom without consulting the jurists. These jurists represented a significant center of power in the state, issuing various opinions and fatwas. In the judicial field, jurists supervised the establishment and application of judgments. So much so that Ali bin Yusuf, when he appointed one of his judges, would later instruct him not to decide any matter or issue any ruling, whether small or large, except in the presence of four jurists. In the general cultural field, jurists set the general features of the intellectual and cultural pattern. They exercised a censorship that determined what was permissible to be published among the people and what was forbidden and rejected. Among these, they issued a fatwa to burn Al-Ghazali's book "Ihya Ulum al-Din" due to the intellectual methodology it contained. Also, they opposed Sufi tendencies and resisted their followers. The rulers took their opinions in this field. The author of "Al-Istiqsa" narrated from Abu al-Hakam Abd al-Salam bin Abd al-Rahman bin Burjan (d. 536 AH), who was known for his Sufi tendencies, that when he was summoned from Cordoba to the presence of the Caliph in Marrakesh, the jurists of the era criticized him for certain issues. Abu al-Hakam said, "The one who summoned me after my death is the Commander of the Faithful, Ali bin Yusuf." Abu al-Hakam then died, and the Commander of the Faithful ordered that he be thrown into the garbage dump and not prayed over, and that the jurists who spoke about him should be followed. Jurists were also advisors in administrative, military, and foreign relations matters. Al-Marrakshi, Al-Mu'jab: (104) Same source and page. (105) See on this matter: Ibn al-Qattan, "Nathm al-Durr" 1/1-2, and Ibn al-Muqqit, "Al-Sa'ada al-Abadiyya" 63. And Ahmad Baba, Al-Timbukti, "Nail al-Ibtihaj" 19/1, and Al-Salawi, "Al-Istiqsa" 349. Al-Salawi, "Al-Istiqsa" 1/129-130. (108) Ibn Khallikan said about him: "He was a righteous slave and had a great interpretation of the Quran, and most of his كلام in it was along the lines of states and Sufism." (107) See also his biography in: Ibn al-Abbar, "Al-Takmila," No. 1797 (Madrid, 1977). 236.