أَمَّا بَعْدُ،
So now,
فَقَدْ جَعَلَ اللهُ لِي عَلَيْكُمْ حَقّاً بِوِلاَيَةِ أَمْرِكُمْ،
Allah, the Glorified, has, by placing me over your affairs,
وَلَكُمْ عَلَيَّ مِنَ الْحَقِّ مثْلُ الَّذِي لِي عَلَيْكُمْ،
created my right over you, and you too have a right over me like mine over you.
فَالْحَقُّ أَوْسَعُ الاْشْيَاءِ فِي التَّوَاصُفِ،
A right is very vast in description
وَأَضْيَقُهَا فِي التَّنَاصُفِ،
but very narrow in equitability of action.
لاَيَجْرِي لاِحَدٍ إِلاَّ جَرَى عَلَيْهِ،
It does not accrue to any person unless it accrues against him also,
وَلاَ يَجْرِي عَلَيْهِ إِلاَّ جَرَى لَهُ
and right does not accrue against a person unless it also accrues in his favour.
وَلَوْ كَانَ لاِحَدٍ أَنْ يَجْرِيَ لَهُ وَلاَ يَجْرِيَ عَلَيْهِ،
If there is any right which is only in favour of a person with no (corresponding) right accruing against him
لَكَانَ ذلِكَ خَالِصاً لله سُبْحَانَهُ دُونَ خَلْقِهِ،
it is solely for Allah, the Glorified, and not for His creatures
لِقُدْرَتِهِ عَلَى عِبَادِهِ،
by virtue of His might over His creatures
وَلِعَدْلِهِ فِي كُلِّ مَا جَرَتْ عَلَيْهِ صُرُوفُ قَضَائِهِ،
and by virtue of the justice permeating all His decrees.
وَلكِنَّهُ جَعَلَ حَقَّهُ عَلَى الْعِبَادِ أَنْ يُطِيعُوهُ،
Of course, He the Glorified, has created His right over creatures that they should worship Him,
وَجَعَلَ جَزَاءَهُمْ عَلَيْهِ مُضَاعَفَةَ الثَّوَابِ تَفَضُّلاً مِنْهُ،
and has laid upon Himself (the obligation of) their reward equal to several times the recompense as a mark of His bounty
وَتَوَسُّعاً بِمَا هُوَ مِنَ الْمَزِيدِ أَهْلُهُ.
and the generosity that He is capable of.
حق الوالي وحق الرعية
The Right of the Ruler and the Right of the Ruled
ثُمَّ جَعَلَ ـ سُبْحَانَهُ ـ مِنْ حُقُوقِهِ حُقُوقاً افْتَرَضَهَا لِبَعْضِ النَّاسِ عَلَى بَعْضٍ،
Then, from His rights, He, the Glorified, created certain rights for certain people against others.
فَجَعَلَهَا تَتَكَافَأُفِي وُجُوهِهَا،
He made them so as to equate with one another.
وَيُوجِبُ بَعْضُهَا بَعْضاً،
Some of these rights produce other rights.
وَلاَ يُسْتَوْجَبُ بعْضُهَا إِلاَّ بِبَعْضٍ.
Some rights are such that they do not accrue except with others.
وَأَعْظَمُ مَا افْتَرَضَ ـ سُبْحَانَهُ ـ
The greatest of these rights that Allah, the Glorified,
مِنْ تِلْكَ الْحُقُوقِ حَقُّ الْوَالِي عَلَى الرَّعِيَّةِ،
has made obligatory is the right of the ruler over the ruled
وَحَقُّ الرَّعِيَّةِ، عَلَى الْوَالِي،
and the right of the ruled over the ruler.
فَرِيضةً فَرَضَهَا اللهُ ـ سُبْحَانَهُ ـ لِكُلٍّ عَلَى كُلٍّ،
This is an obligation which Allah, the Glorified, has placed on each other.
فَجَعَلَهَا نِظَاماً لِاُلْفَتِهِمْ،
He has made it the basis of their (mutual) affection,
وَعِزّاً لِدِينِهِمْ،
and an honour for their religion.
فَلَيْسَتْ تَصْلُحُ الرَّعِيَّةُ إِلاَّ بِصَلاَحِ الْوُلاَةِ،
Consequently, the ruled cannot prosper unless the rulers are sound,
وَلاَ تَصْلُحُ الْوُلاَةُ إِلاَّ بِاسْتِقَامَةِ الرَّعِيَّةِ.
while the rulers cannot be sound unless the ruled are steadfast.
فَإِذا أَدَّتِ الرَّعِيَّةُ إِلَى الْوَالِي حَقَّهُ،
If the ruled fulfil the rights of the ruler
وَأَدَّى الْوَالِي إِلَيْهَا حَقَّهَا،
and the ruler fulfils their rights,
عَزَّ الْحَقُّ بَيْنَهُمْ،
then right attains the position of honour among them,
وَقَامَتْ مَنَاهِجُ الدِّينِ،
the ways of religion become established,
وَاعْتَدَلَتْ مَعَالِمُ الْعَدْلِ،
signs of justice become fixed
وَجَرَتْ عَلَى أَذْلاَلِهَا السُّنَنُ.
and the sunnah gains currency.
فَصَلَحَ بِذلِكَ الزَّمَانُ،
In this way time will improve,
وَطُمِعَ فِي بَقَاءِ الدَّوْلَةِ،
the continuance of government will be expected,
وَيَئِسَتْ مَطَامِعُ الاْعْدَاءِ.
and the aims of the enemies will be frustrated.
وَإِذَا غَلَبَتِ الرَّعِيَّةُ وَالِيَهَا،
But if the ruled gain sway over the ruler,
أَوْ أَجْحَفَ الْوَالِي بِرَعِيَّتِهِ
or the ruler oppresses the ruled,
اخْتَلَفَتْ هُنَالِكَ الْكَلِمَةُ،
then difference crops up in every word,
وَظَهَرَتْ مَعَالِمُ الْجَوْرِ،
signs of oppression appear,
وَكَثُرَ الاْدْغَالُ فِي الدِّينِ،
mischief enters religion
وَتُرِكَتْ مَحَاجُّ السُّنَنِ،
and the ways of the sunnah are forsaken.
فَعُمِلَ بِالْهَوَى،
Then desires are acted upon,
وَعُطِّلَتِ الاْحْكَامُ،
the commands (of religion) are discarded,
وَكَثُرَتْ عِلَلُ النُّفُوسِ،
diseases of the spirit become numerous
فَلاَ يُسْتَوْحَشُ لِعَظِيمِ حَقٍّ عُطِّلَ،
and there is no hesitation in disregarding even great rights,
وَلاَ لِعَظِيمِ بَاطِلٍ فُعِلَ!
nor in committing big wrongs.
فَهُنَالِكَ تَذِلُّ الاْبْرَارُ،
In such circumstances, the virtuous are humiliated
وَتَعِزُّ الاْشْرَارُ،
while the vicious are honoured,
وَتَعْظُمُ تَبِعَاتُ اللهِ عِنْدَ الْعِبَادِ
and there are serious chastisements from Allah, the Glorified, onto the people.
فَعَلَيْكُمْ بِالتَّنَاصُحِ فِي ذلِكَ،
You should therefore counsel each other (for the fulfilment of your obligations)
وَحُسْنِ التَّعَاوُنِ عَلَيْهِ، فَلَيْسَ أَحَدٌ ـ
and co-operate with each other.
وَإنِ اشْتَدَّ عَلَى رِضَى اللهِ حِرْصُهُ،
However extremely eager a person may be to secure the pleasure of Allah,
وَطَالَ فِي الْعَمَلِ اجْتِهَادُهُ ـ
and however fully he strives for it,
بِبَالِغٍ حَقِيقَةَ مَا اللهُ سُبْحَانَهُ أَهْلُهُ مِنَ الطَّاعَةِ لَهُ،
he cannot discharge (his obligation for) obedience to Allah, the Glorified, as is really due to Him,
وَلكِنْ مِنْ وَاجِبِ حُقُوقِ اللهِ عَلى العِبَادِ النَّصِيحَةُ بِمَبْلَغِ جُهْدِهِمْ،
and it is an obligatory right of Allah over the people that they should advise each other to the best of their ability
وَالتَّعَاوُنُ عَلَى إقَامَةِ الْحَقِّ بَيْنَهُمْ.
and co-operate with each other for the establishment of truth among them.
وَلَيْسَ امْرُؤٌ ـ وَإنْ عَظُمَتْ فِي الْحَقِّ مَنْزِلَتُهُ،
No person, however great his position in the matter of truth,
وَتَقَدَّمَتْ فِي الدِّينِ فَضِيلَتُهُ ـ
and however advanced his distinction in religion may be,
بِفَوْقِ أَنْ يُعَانَ عَلَى مَا حَمَّلَهُ اللهُ مِنْ حَقِّهِ.
is above co-operation in connection with the obligations placed on him by Allah.
وَلاَ امْرُؤٌ ـ وَإِنْ صَغَّرَتْهُ النُّفُوسُ،
Again, no man, however small he may be regarded by others,
وَاقْتَحَمَتْهُ الْعُيُونُ ـ
and however humble he may appear before eyes,
بِدُونِ أَنْ يُعِينَ عَلى ذلِكَ أَوْ يُعَانَ عَلَيْهِ.
is too low to co-operate or to be afforded co-operation in this matter.
فأجابه عليه السلام رجل من أصحابه بكلام طويل،
One of Amir al-muminin's companions replied to him by a long speech
يكثر فيه الثناء عليه،
wherein he praised him much
ويذكر سمعه وطاعته
and mentioned his own listening to him and obeying him,
فقال عليه السلام:
whereupon Amir al-mu'minin said:
إِنَّ مِنْ حَقِّ مَنْ عَظُمَ جَلاَلُ اللهِ فِي نَفْسِهِ،
If a man in his mind regards Allah's glory as being high
وَجَلَّ مَوْضِعُهُ مِنْ قَلْبِهِ،
and believes in his heart that Allah's position is sublime,
أَنْ يَصْغُرَ عِنْدَهُ ـ لِعِظَمِ ذلِكَ ـ كُلُّ مَا سِوَاهُ،
then it is his right that on account of the greatness of these things he should regard all other things small.
وَإِنَّ أَحَقَّ مَنْ كَانَ كَذلِكَ لَمَنْ عَظُمَتْ نِعْمَةُ اللهِ عَلَيْهِ،
Among such persons, he on whom Allah's bounty is great
وَلَطُفَ إِحْسَانُهُ إِلَيْهِ،
and Allah's favours are kind has a greater obligation,
فَإِنَّهُ لَمْ تَعْظُمْ نِعْمَةُ اللهِ عَلَى أَحَدٍ إِلاَّ ازْدَادَ حَقُّ اللهِ عَلَيْهِ عِظَماً،
because Allah's bounty over any person does not increase without an increase in Allah's right over him.
وَإِنَّ مِنْ أَسْخَفِ حَالاَتِ الْوُلاَةِ عِنْدَ صَالِحِ النَّاسِ،
In the view of virtuous people, the worst position of rulers is
أَنْ يُظَنَّ بِهِمْ حُبُّ الْفَخْرِ،
that it may be thought about them that they love glory,
وَيُوضَعَ أَمْرُهُمْ عَلَى الْكِبْرِ،
and their affairs may be taken to be based on pride.
وَقَدْ كَرِهْتُ أَنْ يَكُونَ جَالَ فِي ظَنِّكُمْ أَنِّي أُحِبُّ الاْطْرَاءَ،
I would really hate that it may occur to your mind that I love high praises
وَاسْتِماعَ الثَّنَاءِ،
or to hear eulogies.
وَلَسْتُ ـ بِحَمْدِ اللهِ ـ كَذلِكَ،
By the grace of Allah, I am not like this.
وَلَوْ كُنْتُ أُحِبُّ أَنْ يُقَالَ ذلِكَ
Even If I had loved to be mentioned like this,
لَتَرَكْتُهُ انْحِطَاطاً لله سُبْحَانَهُ
I would have given it up in submissiveness before Allah, the Glorified,
عَنْ تَنَاوُلِ مَا هُوَ أَحَقُّ بِهِ مِنَ الْعَظَمَةِ وَالْكِبْرِيَاءِ.
rather than accept greatness and sublimity to which He is more entitled.
وَرُبَّمَا اسْتَحْلَى النَّاسُ الثَّنَاءَ بَعْدَ الْبَلاَءِ
Generally, people feel pleased at praise after good performances;
فَلاَ تُثْنُوا عَلَيَّ بِجَمِيلِ ثَنَاءٍ،
but do not mention for me handsome praise
لاِخْرَاجِي نَفْسِي إِلَى اللهِ وَ إِلَيْكُمْ
for the obligations I have discharged towards Allah and towards you,
مِنَ التَّقِيَّةِ فِي حُقُوقٍ لَمْ أَفْرُغْ مِنْ أَدَائِهَا،
because of (my) fear about those obligations which I have not discharged
وَفَرَائِضَ لاَ بُدَّ مِنْ إِمْضائِهَا
and for issuing injunctions which could not be avoided,
فَلاَ تُكَلِّمُونِي بَمَا تُكَلَّمُ بِهِ الْجَبَابِرَةُ،
and do not address me in the manner despots are addressed.
وَلاَ تَتَحَفَّظُوا مِنِّي بِمَا يُتَحَفَّظُ بِهِ عِنْدَ أَهْلِ الْبَادِرَةِ
Do not evade me as the people of passion are (to be) evaded,
وَلاَ تُخَالِطُونِي بالْمُصَانَعَةِ
do not meet me with flattery
وَلاَ تَظُنّوا بِيَ اسْتِثْقَالاً فِي حَقٍّ قِيلَ لِي، وَلاَ الْتمَاسَ إِعْظَامٍ لِنَفْسِي،
and do not think that I shall take it ill if a true thing is said to me,
فَإِنَّهُ مَنِ اسْتَثْقَلَ الْحَقَّ أَنْ يُقَالَ لَهُ أَوْ الْعَدْلَ أَنْ يُعْرَضَ عَلَيْهِ،
because the person who feels disgusted when truth is said to him or a just matter is placed before him
كَانَ الْعَمَلُ بِهِمَا أَثْقَلَ عَلَيْهِ.
would find it more difficult to act upon them.
فَلاَ تَكُفُّوا عَنْ مَقَالةٍ بِحَقٍّ،
Therefore, do not abstain from saying a truth
أَوْ مَشُورَةٍ بِعَدْلٍ،
or pointing out a matter of justice
فَإِنِّي لَسْتُ فِي نَفْسِي بِفَوْقِ أَنْ أُخْطِىءَ،
because I do not regard myself above erring )1(
وَلاَ آمَنُ ذلِكَ مِنْ فِعْلِي،
إِلاَّ أَنْ يَكْفِيَ اللهُ مِنْ نَفْسِي مَا هُوَ أَمْلَكُ بِهِ مِنِّي
I do not escape erring in my actions but that Allah helps me (in avoiding errors) in matters in which He is more powerful than I.
فَإنَّمَا أَنَا وَأَنْتُمْ عَبِيدٌ مَمْلُوكُونَ لِرَبٍّ لاَ رَبَّ غَيْرُهُ،
Certainly, I and you are slaves owned by Allah, other than Whom there is no Lord except Him.
يَمْلِكُ مِنَّا مَا لاَ نَمْلِكُ مِنْ أَنْفُسِنَا،
He owns our selves which we do not own.
وَأَخْرَجَنَا مِمَّا كُنَّا فِيهِ إِلَى مَا صَلَحْنَا عَلَيْهِ،
He took us from where we were towards what means prosperity to us.
فَأَبْدَلَنَا بَعْدَ الضَّلاَلَةِ بِالْهُدَى،
He altered our straying into guidance
وَأَعْطَانَا الْبصِيرَةَ بَعْدَ الْعَمَى.
and gave us intelligence after blindness.
Alternative Sources for Sermon 216: Al-Kulayni, Rawdah, 352.
1. That the innocence of angels is different from the innocence of man needs no detailed discussion. The innocence of angels means that they do not possess the impulse to sin, but the innocence of man means that, although he has human frailties and passions, yet he possesses a peculiar power to resist them and he is not over-powered by them so as to commit sins. This very ability is called innocence and it prevents the rising up of personal passions and impulses. Amir al-mu'minin's saying that "I do not regard myself above erring" refers to those human dictates and passions, and his saying that "Allah helps me in avoiding 'errors'" refers to innocence. The same tone is found in the Qur'an in the words of Prophet Yusuf that: I exculpate not myself, verily (one's) self is wont to bid (him to) evil, except such as my Lord hath had mercy on; verily my Lord is Oft- forgiving, All-merciful. (12:53 ) Just as in this verse, because of the existence of exception, its firstpart cannot be used to argue against his innocence, similarly, due to the existence of the exception "but that Allah helps me in avoiding errors" in Amir al-mu'minin's saying, its first part cannot be used to argue against his innocence, otherwise the Prophet's innocence too will have to be rejected. In the same way, the last sentence of this sermon should not be taken to mean that before the proclamation of prophethood he had been under the influence of pre-Islamic beliefs, and that just as others had been unbelievers he too might have been in darkness and misguidance, because from his very birth Amir al-mu'minin was brought-up by the Prophet and the effect of his training and up-bringing permeated him. It cannot therefore be imagined that he who had from infancy trod in the foot-prints of the Prophet would deviate from guidance even for a moment. Thus, al-Mas`udi has written: Amir al-mu'minin never believed in any other god than Allah so that there could be the question of his accepting Islam. He rather followed the Prophet in all his actions and (virtually) initiated him, and in this very state he attained majority. (Muruj adh-dhahab, vol. 2, p. 3). Here, by those whom Allah led from darkness into guidance, the reference is to the persons whom Amir al-muíminin was addressing. Ibn Abiíl-Hadid writes in this connection: The reference here is not to his own self because he had never been an unbeliever so as to have accepted Islam after that, but in these words he is referring to those group of people whom he was addressing. (Sharh Nahjul Balaghah, vol. 11, p. 108)
