Hadith 96
الحديث 41
Bihar al-Anwar · Allamah al-Majlisi
نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَقَدْ عُلِّقَ بِنِيَاطِ هَذَا الْإِنْسَانِ بَضْعَةٌ وَ هِيَ أَعْجَبُ مَا فِيهِ وَ ذَلِكَ الْقَلْبُ وَ لَهُ مَوَادُّ مِنَ الْحِكْمَةِ وَ أَضْدَادٌ مِنْ خِلَافِهَا
فَإِنْ سَنَحَ لَهُ الرَّجَاءُ أَذَلَّهُ الطَّمَعُ وَ إِنْ أَسْعَدَهُ الرِّضَا نَسِيَ التَّحَفُّظَ وَ إِنْ غَالَهُ الْخَوْفُ شَغَلَهُ الْحَذَرُ
وَ إِنِ اتَّسَعَ لَهُ الْأَمْنُ اسْتَلَبَتْهُ الْغِرَّةُ وَ إِنْ جُدِّدَتْ لَهُ النِّعْمَةُ أَخَذَتْهُ الْعِزَّةُ وَ إِنْ أَصَابَتْهُ مُصِيبَةٌ فَضَحَهُ الْجَزَعُ وَ إِنْ أَفَادَ مَالًا أَطْغَاهُ الْغِنَى وَ إِنْ عَضَّتْهُ الْفَاقَةُ شَغَلَهُ الْبَلَاءُ وَ إِنْ جَهَدَهُ الْجُوعُ قَعَدَ بِهِ الضَّعْفُ وَ إِنْ أَفْرَطَ بِهِ الشِّبَعُ كَظَّتْهُ الْبِطْنَةُ فَكُلُّ تَقْصِيرٍ بِهِ مُضِرٌّ وَ كُلُّ إِفْرَاطٍ لَهُ مُفْسِدٌ. وَ قَالَ ع إِنَّ لِلْقُلُوبِ شَهْوَةً وَ إِقْبَالًا وَ إِدْبَاراً فَأْتُوهَا مِنْ قِبَلِ شَهْوَتِهَا وَ إِقْبَالِهَا فَإِنَّ الْقَلْبَ إِذَا أُكْرِهَ عَمِيَ. وَ قَالَ ع إِنَّ الْقُلُوبَ تَمَلُّ كَمَا تَمَلُّ الْأَبْدَانُ فَابْتَغُوا لَهَا طَرَائِفَ الْحِكْمَةِ. وَ قَالَ ع أَلَا وَ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنَ الْفَاقَةِ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ مَرَضِ الْبَدَنِ مَرَضُ الْقَلْبِ
أَلَا وَ إِنَّ مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلُ مِنْ سَعَةِ الْمَالِ صِحَّةُ الْبَدَنِ وَ أَفْضَلُ مِنْ صِحَّةِ الْبَدَنِ تَقْوَى الْقُلُوبِ. 42 عُدَّةُ الدَّاعِي، رُوِيَ عَنِ النَّبِيِّ ص عَلَى كُلِّ قَلْبٍ جَاثِمٌ مِنَ الشَّيْطَانِ فَإِذَا ذَكَرَ اسْمَ اللَّهِ خَنَسَ وَ ذَابَ وَ إِذَا تَرَكَ ذِكْرَ اللَّهِ الْتَقَمَهُ الشَّيْطَانُ فَجَذَبَهُ وَ أَغْوَاهُ وَ اسْتَزَلَّهُ وَ أَطْغَاهُ. باب 45 مراتب النفس و عدم الاعتماد عليها و ما زينتها و زين لها و معنى الجهاد الأكبر و محاسبة النفس و مجاهدتها و النهي عن ترك الملاذ و المطاعم
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘This human being has been attached with a piece of flesh by a vein, and it is the most wonderous of what is in him, and that is the heart, and for it is material of the wisdom, and contradictions from its differences. If the hope occurs for him, the avarice humiliates him, and if the avarice stirs with it, the greed with destroy him, and it the despair controls him, the regret kills him, and if the anger presents to him the rage intensified with him, and if happy with the satisfaction he forgets the memory, and if the fear attains him, the carefulness pre-occupies him. And if the security is expanded for him, the negligence will plunder him, and if the bounty is renewed for him, the honour will pull him away, and if a calamity hits him the panic will expose him, and if he benefits with wealth, the riches will extinguish it, and if he destitution bites him, the affliction will pre-occupy him, and if his effort is the hunger, the weakness will sit with him, and if he is excessive in satiation, the belly will overwhelm him. So, every deficiency with him is harmful and every excessive is spoiling with him’’. [113]
And he-asws said: ‘For the hearts there is lustful desire and advancing and retreating. So come to these from before their lustful desires and their advancing, for the heart, when it is coerced, it is blinded’’. [114]
And he-asws said: ‘The hearts get fed up just as the bodies get fed up, therefore seek the sayings of wisdom’’. [115]
And he-asws said: ‘Indeed, and from the afflictions is the destitution, and severer than the destitution is illness of the body, and severer than the illness of the body is illness of the heart. Indeed, and from the bounties is vastness of the wealth, and superior to vast wealth is health of the body, and superior to health of the body is piety of the hearts’’. [116]
(The book) ‘Uddat Al Daie’ –
‘It is reported from the Prophet-saww: ‘Upon every heart there is a squatter from the Satans-la. When he mentions a Name of Allah-azwj, he-la withdraws and melts away, and when he neglects the Zikr of Allah-azwj, the Satan-la swallows it. He-la attracts him, and deviates him, and tempts him, and overwhelms him’’. [117]
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