نهج، نهج البلاغة سُئِلَ ع أَيُّمَا أَفْضَلُ الْعَدْلُ أَوِ الْجُودُ
فَقَالَ ع الْعَدْلُ يَضَعُ الْأُمُورَ مَوَاضِعَهَا وَ الْجُودُ يُخْرِجُهَا عَنْ جِهَتِهَا وَ الْعَدْلُ سَائِسٌ عَامٌّ وَ الْجُودُ عَارِضٌ خَاصٌّ فَالْعَدْلُ أَشْرَفُهُمَا وَ أَفْضَلُهُمَا. وَ قَالَ ع الْوِلَايَاتُ مَضَامِيرُ الرِّجَالِ. وَ مِنْ كَلَامٍ لَهُ ع فِي الْخَوَارِجِ لَمَّا سَمِعَ قَوْلَهُمْ لَا حُكْمَ إِلَّا لِلَّهِ قَالَ كَلِمَةُ حَقٍّ يُرَادُ بِهَا بَاطِلٌ نَعَمْ لَا حُكْمَ إِلَّا لِلَّهِ وَ لَكِنَّ هَؤُلَاءِ يَقُولُونَ لَا إِمْرَةَ وَ إِنَّهُ لَا بُدَّ لِلنَّاسِ مِنْ أَمِيرٍ بَرٍّ أَوْ فَاجِرٍ
يَعْمَلُ فِي إِمْرَتِهِ الْمُؤْمِنُ وَ يَسْتَمْتِعُ فِيهَا الْكَافِرُ وَ يُبَلِّغُ اللَّهُ فِيهَا الْأَجَلَ وَ يُجْمَعُ بِهِ الْفَيْءُ وَ يُقَاتَلُ بِهِ الْعَدُوُّ وَ تَأْمَنُ بِهِ السُّبُلُ وَ يُؤْخَذُ بِهِ لِلضَّعِيفِ مِنَ الْقَوِيِّ حَتَّى يَسْتَرِيحَ بَرٌّ وَ يُسْتَرَاحَ مِنْ فَاجِرٍ. وَ فِي رِوَايَةٍ أُخْرَى لَمَّا سَمِعَ تَحْكِيمَهُمْ قَالَ حُكْمُ اللَّهِ أَنْتَظِرُ فِيكُمْ وَ قَالَ أَمَّا الْإِمْرَةُ الْبَرَّةُ فَيَعْمَلُ فِيهَا التَّقِيُّ وَ أَمَّا الْإِمْرَةُ الْفَاجِرَةُ فَيَتَمَتَّعُ فِيهَا الشَّقِيُّ إِلَى أَنْ تَنْقَطِعَ مُدَّتُهُ وَ تُدْرِكَهُ مَنِيَّتُهُ. وَ مِنْ كَلَامٍ لَهُ ع لَمَّا عُوتِبَ عَلَى التَّسْوِيَةِ فِي الْعَطَاءِ أَ تَأْمُرُونِّي أَنْ أَطْلُبَ النَّصْرَ بِالْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ وَ اللَّهِ لَا أَطُورُ بِهِ مَا سَمَرَ سَمِيرٌ وَ مَا أَمَّ نَجْمٌ فِي السَّمَاءِ نَجْماً لَوْ كَانَ الْمَالُ لِي لَسَوَّيْتُ بَيْنَهُمْ فَكَيْفَ وَ إِنَّمَا الْمَالُ مَالُ اللَّهِ
أَلَا وَ إِنَّ إِعْطَاءَ الْمَالِ فِي غَيْرِ حَقِّهِ تَبْذِيرٌ وَ إِسْرَافٌ وَ هُوَ يَرْفَعُ صَاحِبَهُ فِي الدُّنْيَا وَ يَضَعُهُ فِي الْآخِرَةِ وَ يُكْرِمُهُ فِي النَّاسِ وَ يُهِينُهُ عِنْدَ اللَّهِ وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا حَرَمَهُ اللَّهُ شُكْرَهُمْ وَ كَانَ لِغَيْرِهِ وُدُّهُمْ فَإِنْ زَلَّتْ بِهِ النَّعْلُ يَوْماً فَاحْتَاجَ إِلَى مَعُونَتِهِمْ فَشَرُّ خَدِينٍ وَ أَلْأَمُ خَلِيلٍ. وَ قَالَ ع فِي وَصِيَّتِهِ لِلْحَسَنِ ع إِذَا تَغَيَّرَ السُّلْطَانُ تَغَيَّرَ الزَّمَانُ.
(The book) ‘Nahj Al Balahaj’ –
‘He-asws was asked, ‘Which of these is superior, the justice or the generousity? ’
He-asws said: ‘The justice places the matters in their places, while the generousity extracts if from their aspects, and the justice is a general caretaker while the generousity is presented particularly. Thus the justice is nobler and superior of the two’’. [263]
And he-asws said: ‘The governance is proving ground of the men’’. [264]
And from a speech of his-asws regarding the Kharijites when he-asws heard their word, ‘There is no judgment except for Allah-azwj’. ‘He–asws said: ‘A word of truth intending the falsehood by it. Certainly, there is no judgment except for Allah–azwj, but they are saying there is no emirate except for Allah–azwj, and there is no escape for the people from having a commander, righteous or immoral. The Momin will work in his emirate and the Kafir will be enjoying in it, and Allah–azwj will Cause the term to reach in it, and the war booty will be collected by him, and the enemy will be fought by him, and the ways will be secured by him, he will seize for the weak from the strong until a righteous will get rest and the immoral is rested from’’. [265]
And in another report, when he-asws heard their judgment, he-asws said: ‘A Judgment of Allah‑azwj regarding you awaits’. And he-asws said: ‘As for the command of the righteous, the pious would work in it, and as for the command of the immoral, the wretched would enjoy in it until its term is terminated and its hopes are realised’’. [266]
And from a speech of his-asws: ‘Are you instructing me-asws that I-asws should seek the help with the tyranny among the ones I-asws am ruling upon? By Allah-azwj! I-asws will not promote upon it for as long as the world is turning, and a star leads to a star in the sky. If the wealth was mine‑asws, I-asws would have equalised between them, so how can it be, and rather the wealth is wealth of Allah-azwj’. Then he-asws said: ‘Indeed! And giving the wealth in other than its right is a wastefulness and extravagance, and it raises its perpetrator in the word and lowers him in the Hereafter and honours him among the people and disgraces him in the Presence of Allah-azwj, and a person would not place his wealth in other than its right and with other than its rightful ones, except Allah-azwj would Deprive him of their gratefulness, and their love would be for others. So, if one days his slipper slips with him and he is needy to their assistance, they would be the evilest comrades and ignoble friends’’. [267]
And he-asws said in a bequest to Al-Hassan-asws: ‘When the ruler changes, the times change’’. [268]
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