Advice for students of knowledge who shun religious positions and the judiciary

Question: Many students of knowledge shun religious positions. What is the reason for this, and is there any advice for the audience? It is also observed that many students in the colleges of Shari'ah seek by all means to escape the judiciary. What is your advice to them?

Answer: Religious positions, such as the judiciary, teaching, issuing fatwas, and delivering sermons, are noble and important posts, and the Muslims are in great need of them. If the scholars abandon them, the ignorant will take them over, and they will go astray and lead others astray. It is obligatory for those among the people of knowledge and jurisprudence in religion to whom the need calls to comply, because these matters—judiciary, teaching, preaching, calling to Allah, and the like—are collective obligations (fard kifayah). If a specific qualified person is designated for one of them, it becomes obligatory upon him, and it is not permissible for him to make excuses or refuse. Then, if it is decreed that there is someone who thinks he is sufficient for it and that this matter is not obligatory upon him, he should look at what is best. As Allah the Exalted mentioned regarding Yusuf (peace be upon him), he said to the king of Egypt: [Yusuf:55] When he saw the benefit in taking on that responsibility, he sought the position, and he was a prophet and a noble messenger. The prophets are the best of people. He sought it for the sake of reform: to reform the people of Egypt and call them to the truth.
So, if a student of knowledge sees the benefit in it, he should seek the position and be content with it, whether it is in the judiciary, teaching, a ministry, or otherwise, provided that his intention is reform and good, and his intention is not the worldly life. Rather, he should seek the face of Allah and a good return in the Hereafter, and benefit people in their religion first, and then in their worldly affairs. He should not be content for the ignorant and open sinners to take on these positions. If he is called to a good position and he sees himself qualified for it and that he has the strength for it, let him respond to it, let him make his intention sincere, let him exert his utmost effort in it, and let him not say, "I fear such and such" or "I fear such and such."
And with a sincere intention and truthfulness in the work, the servant is made successful and helped in it, if Allah rectifies his intention and he exerts his utmost effort in good, Allah will guide him.
From this category is the hadith of Uthman ibn Abi al-As al-Thaqafi (may Allah be pleased with him) that he said: "O Messenger of Allah, make me the imam of my people." The Prophet (peace and blessings be upon him) said: It was narrated by Imam Ahmad and the people of the Sunan with a sound chain. So he (may Allah be pleased with him) sought the imamate of his people for the sake of the Shari'ah benefit, and to guide them to good, teach them, enjoin what is right, and forbid what is wrong, just as Yusuf (peace be upon him) did.
The scholars said: Seeking the imamate and authority is only forbidden if the need does not call for it, because it is dangerous, as the prohibition of that came in the hadith. But when the need and the Shari'ah benefit call for seeking it, it is permissible, due to the story of Yusuf (peace be upon him) and the hadith of Uthman (may Allah be pleased with him) mentioned above.