سلامة الصدر النماذج والأسباب والعواقب (خطبة)

Soundness of Heart: Models, Causes, and Consequences Praise be to Allah, Lord of the Worlds, and may the most perfect and most complete prayers and peace be upon our master Muhammad, the master of the first and the last, and upon his family and all his companions. As for what follows, O noble brothers: Among the most important characteristics that distinguish the Muhammadian Ummah is that it is a community of mutual love and mercy, mutual cooperation and affection. And among the noblest morals that the Islamic Sharia has focused on to achieve these great meanings is "soundness of heart." That pure hidden treasure, and that manifest blessing, which, if lost, leads to the spread of disputes, the severing of kinship ties, and the disruption of the bonds of society, as if tranquility has been lifted from among people. And the meaning of soundness of heart, O gentlemen, is: the complete emptiness of the heart from rancor and hatred, envy and malice, and enmity towards the servants of Allah; for it is the immediate comfort in this world, and the certain salvation in the Hereafter. There is nothing more soothing for a person, nor more dispelling of his worries, nor more settling for his eye than to live with a sound heart, elevating oneself above ill-treatment and the desires of the self that commands evil; when he sees a blessing flowing to one of the servants of Allah, he is pleased with it and rejoices, and when he sees harm befalling one of the creation of Allah, he pities him and hopes that Allah will relieve his distress and forgive his sin. Indeed, this lofty station is the protector—after Allah—from the snares of Iblis; for perhaps the Shaytan may fail to make a sane man worship an idol, but he—who is eager to mislead man and lead him to perdition—will not fail to create distance between him and his Lord by igniting the fire of enmity in hearts. Models of Soundness of Heart: And if we wish to stand upon this noble trait, "soundness of heart," in its most beautiful forms, and at the peak of its perfection, let us look into the mirror of the Noble Revelation, and let us contemplate the states of the elite of creation among the Prophets and Messengers and the Companions; and how they faced harm, injustice, and folly with broad chests, and sound hearts overflowing with mercy and guidance. Contemplate, may Allah have mercy on you, in the biography of our master Ibrahim Khalil, peace be upon him, the Imam of the Hanifs; how soundness of heart reached its utmost in him; for he faced the disobedience of his father and his threat of stoning, saying with a heart overflowing with mercy: "Peace be upon you. I will seek forgiveness for you with my Lord" [Maryam: 47]. Thus, he deserved that Allah immortalized his description in the clear revelation with that beautiful Quranic verse: "When he came to his Lord with a sound heart" [As-Saffat: 84]. And contemplate the story of the Prophet of Allah Yusuf, peace be upon him; for he tasted the bitterness of injustice from the closest people to him, from his brothers who threw him into the depths of the well, sold him for a miserable price, separated him from his father, and years passed, and days turned, and Allah established Yusuf in the land, and his brothers came to him humbled and in need, and in his hands were all the means of revenge and satisfaction. So what was his answer? Did he reproach? Did he rebuke? Did he remind them of their crime? No, by Allah, but the tongue of his sound heart spoke words that centuries will immortalize: "No blame upon you today. Allah will forgive you, and He is the Most Merciful of the merciful" [Yusuf: 92]. And the perfection of the soundness of his heart did not stop at forgiveness and supplication for forgiveness only, but rather, when he hosted them afterwards, he attributed the entire crime and severance to the instigation of Shaytan, to soften their feelings and exonerate their position, and he said: "After Shaytan created enmity between me and my brothers" [Yusuf: 100]. So look at how the sound heart erases the traces of ill-treatment, and melts hatred in the crucible of love and kinship. *And this is the Prophet of Allah Hud, peace be upon him, who faced his people with the call and compassion, but they met him with the ugliest forms of arrogance and personal insult, where they said to him, as the Quran narrated: "Indeed, we see you in folly, and indeed, we think you are among the liars" [Al-A'raf: 66]. In such a situation, self-esteem takes hold of its owner, and anger rises, but the purified chest of the Messenger does not make room for personal anger, nor does it turn to self-vindication, so his response came with the utmost tranquility and high etiquette, clear and calm: "He said: O my people, there is no folly in me, but I am a messenger from the Lord of the Worlds" [Al-A'raf: 67]. And contemplate his saying "O my people"; for despite the fact that they accused him of folly and lying, he did not cut the cord of affection with them, and he continued to attribute them to himself in a manner of affection and mercy, because his heart was filled only with love for their good, and concern for their salvation. *And this is the Believer of the Family of Ya Sin (the carpenter's beloved): He reached such a level of soundness of heart that he wished good for those who killed him; for he came striving to defend the Prophets and advise his people, but what they did was rush upon him, stone him, and kill him by trampling him with their feet, as it is said. And soundness of heart manifests in him after his death; for when he died, and was entered into Paradise and saw the bliss; he did not wish punishment for them, but rather he wished that they would know the bliss so that they would believe and be happy with what he was happy with, and the Quran narrated from him: "It was said: Enter the Paradise. He said: O would that my people knew (26) what my Lord has forgiven me and made me among the honored" [Ya Sin: 26-27]. Ibn Abbas, may Allah be pleased with him, said commenting on this verse: "He advised his people in his life, and he advised them after his death." This luminous chain is completed, reaching the pinnacle of its perfection and magnificence in the person of the Beloved, the Chosen One, the Messenger, the Elect, Muhammad, peace and blessings be upon him. For the soundness of the heart was a fixed attribute of his presence, peace and blessings be upon him, in all stages of his life, becoming more manifest as the trials intensified. In the early beginnings of his call in Mecca, when he faced rejection and denial, he never once turned to take revenge for himself. Indeed, when the harm inflicted by Quraysh intensified and he departed to Ta’if seeking a supporter, he found nothing but stones that bled his noble feet. Then Gabriel, peace be upon him, came to him along with the Angel of the Mountains, saying to him: “If you wish, I will crush them between the two mountains.” In that critical moment when human souls stir for vengeance, the soundness of his heart manifested in its most beautiful form in the early times; he did not become angry nor bear grudges, but rather looked with the light of mercy toward the future and said: “No, I hope that Allah will bring forth from their loins those who will worship Allah alone, associating nothing with Him.” Then the days and years pass, and the Beloved migrates to Medina, battles are fought, and the Day of Uhud arrives. Pain from wounds and the pain of loss for his uncle and his in-laws gather upon his noble body. His canine tooth is broken and his face is gashed, and his pure blood flows onto the earth. He raises his noble hands to mutter words that his companions assumed were a prayer for the destruction of the enemies, but the sound heart overflows with compassion to heal their present and pray for their future, saying: “O Allah, forgive my people, for they do not know.” Years pass, and the call reaches the peak of its establishment. The Prophet, peace and blessings be upon him, enters Mecca as a victorious conqueror, surrounded by ten thousand swords, and before him stand the nobles of Quraysh who had expelled him, tortured his companions, killed his loved ones, and confiscated his wealth. The circle has turned upon them, and they have become under his mercy and grasp. Had he taken revenge, it would have been justice. But it is the station of prophethood which does not make room for resentment. He turned to them and asked: “What do you think I will do to you?” They said: “A noble brother and the son of a noble brother.” Then the tongue of forgiveness spoke from a heart that knows no path to hatred: “Go, for you are the released ones,” thereby declaring to the world that the soundness of the heart is the crown of victories, and that great hearts reserve nothing but pardon and mercy. Upon this Prophetic path walked the pure ones among the Companions. Our Master Abu Bakr al-Siddiq, may Allah be pleased with him, used to spend on Mistah ibn Uthatha. When the Incident of Ifk occurred, Mistah was among those who participated in it. So al-Siddiq swore not to spend on Mistah. Then Allah revealed His saying: “And let not those who have abundance and self-sufficiency among you swear not to give to their relatives, the poor, and those who have migrated in the cause of Allah, and let them pardon and overlook. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful” (An-Nur: 22). So al-Siddiq resumed spending on Mistah. Our Master Abdullah ibn Abbas, may Allah be pleased with them both, was insulted by a man. Ibn Abbas said: “I come upon a verse from the Book of Allah, the Most High, and I wish that all people knew from it what I know. And I hear of a ruler among the rulers of the Muslims who is just in his judgment, and I rejoice in him, and perhaps I will never have a case before him. And I hear that rain has fallen upon a land from the lands of the Muslims, and I rejoice in it, though I have no livestock there.” Our Master Khalid ibn al-Walid, may Allah be pleased with him, at the height of his victories, while he was the commander of the army, received news of his dismissal by al-Faruq. He did not speak anything indicating his displeasure, nor did he leave the battlefields; rather, he remained striving as a soldier among the soldiers of the Muslims after having been their commander. Our Master Umar al-Mu’min, may Allah be pleased with him, dismissed him to avoid the fitna of the people with him, fearing that people would attribute the extraordinary victories to Khalid’s own ability rather than to the power of Allah and His guidance. The Caliph also wanted to establish the principle of obedience and humility, and to prove that victory is from Allah and not linked to a specific commander. Our Master Abu Dujana al-Ansari, may Allah be pleased with him, the owner of the red turban, due to the soundness of his heart, when death approached him, his face was radiant with light and joy. When they asked him about the great deed in which he had confidence, he said, among his pages of deeds: “There is nothing in my deeds that I am more confident in than two things: I used not to speak in what did not concern me, and my heart was sound toward the Muslims.” A man entered upon Umar ibn Abd al-Aziz and mentioned something about a man to him. Umar said to him: “If you wish, we will look into your matter. If you were lying, then you are among the people of this verse: ‘If a wicked person comes to you with news, verify it’ [Al-Hujurat: 6]. And if you were truthful, then you are among the people of this verse: ‘A slanderer, a goer-around spreading news’ [Al-Qalam: 11]. And if you wish, we will pardon you.” He said: “Pardon, O Commander of the Faithful. I will never return to it again.” It is narrated from al-Fadl ibn Abi Uwaysh, who said: “I was sitting with Wahb ibn Munabbih when a man came to him and said: ‘I passed by so-and-so and he was insulting you.’ Wahb became angry and said: ‘What messenger did Satan find other than you?’ I did not leave his presence until that insulting man came to Wahb, greeted him, Wahb returned the greeting, extended his hand, shook hands with him, and seated him beside him.” * A man stood before Amir al-Sha’bi and did not leave out any defect without accusing him of it. Amir said to him: “If you are lying, may Allah forgive you; and if you are telling the truth, may Allah forgive me.” * “It was said that a man from the Salaf, if he sold from his shop in the morning and then a buyer came to him, he would say: ‘Go to my neighbor, for he has not sold since the morning.’” Causes of Purity of Heart: There are many causes for cultivating the character of purity of heart, among them: 1- Refraining from listening to what fills hearts with resentment: O servants of Allah: The wise among people forbid that the stories of people be raised to them, so that their hearts may remain pure, as it came in the noble hadith narrated by Imam al-Tirmidhi from Abdullah ibn Mas’ud (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings of Allah be upon him, his family, and his companions) said: “Let none of my companions convey to me anything about another, for I love to come out to you with a pure heart.” 2- Fasting the month of Ramadan and three days of every month; for the Prophet (peace and blessings of Allah be upon him) said: “Fasting the month of patience and three days of every month remove the heat of the heart,” meaning: its deceit, or its grudge, or its anger, or its hypocrisy—so that no impurity remains in it—or enmity, or the most intense anger. 3- Supplication, for it is the effective cure and the beneficial medicine. Thus, the servant supplicates to his Lord to make his heart pure from grudges and hatreds toward his believing brothers; Allah, the Exalted, said: “And those who come after them say: ‘Our Lord, forgive us and our brothers who preceded us in faith, and put not in our hearts any rancor toward those who have believed. Our Lord, indeed, You are the Most Kind, the Merciful’” [Al-Hashr: 10]. And among the supplications of the Prophet (peace and blessings of Allah be upon him) was: “O my Lord... accept my repentance, wash away my sin, answer my supplication, strengthen my argument, guide my heart, set my tongue aright, and extract the bitterness from my heart.” “Extract” means: take out. “The bitterness of my heart” means: its deceit, its rancor, its grudge, its envy, and the like of the bad morals that arise from the chest and settle in the heart. 4- Cultivating the morals that increase love and affection among the believers, such as cheerfulness and smiling, spreading the greeting of peace, giving gifts, and the like; for these morals are sufficient to extract the bitterness of hearts and the constriction of chests, so that they become pure and clear. 5- The servant’s contentment with what Allah, the Exalted, has apportioned for him; Ibn al-Qayyim said: “Indeed, contentment opens for him the door of purity, making his heart pure and clean from deceit, malice, and rancor. And no one escapes the punishment of Allah except one who comes to Allah with a pure heart. Likewise, the purity of the heart is impossible with discontent and lack of contentment. And the more contented the servant is, the purer his heart becomes.” 6- Seeking excuses, overlooking slips and mistakes, and not scrutinizing every matter. One of the Salaf said: “Seek seventy excuses for your Muslim brother; if you do not find any, perhaps he has an excuse you do not know.” And Ibn Sirin said: “If something about your brother reaches you, seek an excuse for him; if you do not find one, say: ‘Perhaps he has an excuse I do not know.’” Be patient and do not hasten to blame a companion.

سلامة الصدر، النماذج، والأسباب، والعواقب الحمد لله رب العالمين، والصلاة والسلام الأتمان الأكملان على سيدنا محمد سيد الأولين والأخرين، وعلى آله وصحبه أجمعين. أما بعد، فَيَا أَيُّهَا الإِخْوَةُ الكِرَامُ: من أهم ما يميز الأمة المحمدية أنها أمة متوادة متراحمة، متكاتفة متحابة؛ وإن من أجل الأخلاق التي عنيت بها شريعة الإسلام لتحقيق هذه المعاني العظيمة "سلامة الصدر". تلك الخبيئة الطاهرة، والنعمة الظاهرة، التي إذا فقدت، تفشت الخصومات، وتقطعت الأرحام، واضطربت أواصر المجتمع، وكأن السكينة قد رفعت من بين الناس. ومعنى سلامة الصدر -أيها السادة-: خلو القلب تمامًا من الغل والحقد، والحسد والضغينة والبغضاء لعباد الله؛ فهي الراحة المعجلة في الدنيا، والنجاة المؤكدة في الآخرة . فليس أروح للمرء، ولا أطرد لهمومه، ولا أقر لعينه من أن يعيش سليم القلب، يترفع عن الإساءة وعن حظوظ النفس الأمارة؛ إذا رأى نعمة تنساق لأحد من عباد الله رضي بها وفرح، وإذا رأى أذى يلحق أحدًا من خلق الله رثا له، ورجا الله أن يفرج كربه ويغفر ذنبه. إن هذا المقام الرفيع هو العاصم -بعد الله- من حبائل إبليس؛ فإن الشيطان ربما عجز أن يجعل من الرجل العاقل عابد صنم، ولكنه —وهو الحريص على إغواء الإنسان وإيراده المهالك— لن يعجز عن المباعدة بينه وبين ربه عبر إيقاد نار العداوة في القلوب . نماذج لسلامة الصدر: وإذا أردنا أن نقف على هذه الخلة الشـريفة "سلامة الصدر" في أبهى صورها، وفي ذروة كماله، فلننظر في مرآة الوحي الكريم، ولنتأمل أحوال صفوة الخلق من الأنبياء والمرسلين والصاحين؛ وكيف واجهوا الأذى والظلم والسفه بصدورٍ رحبة، وقلوبٍ سليمة تفيض رحمةً وهداية. تأملوا -يرحمكم الله- في سيرة سيدنا إبراهيم الخليل عليه السلام، إمام الحنفاء؛ كيف بلغت سلامة الصدر عنده أقصاها؛ فقد واجه عقوق أبيه وتهديده بالرجم قائلًا بقلبٍ يفيض رحمة: ﴿ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي ﴾ [مريم: 47] ، فاستحق أن يخلّد الله وصفه في محكم التنزيل بتلك الآية القرآنيّة الجميلة: ﴿ إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ ﴾ [الصافات: 84] . وتأملوا قصة نبي الله يوسف عليه السلام؛ فقد تجرع مرارة الظلم من أقرب الناس إليه، من إخوته الذين ألقوه في غيابة الجب، وباعوه بثمن بخس، وفرقوا بينه وبين أبيه، ومرت السنون، ودارت الأيام، ومكّن الله ليوسف في الأرض، وجاءه إخوته أذلاء محتاجين، وتحت يديه كل أسباب الانتقام والتشفي، فماذا كان جوابه؟ هل عاتب؟ هل وبخ؟ هل ذكّرهم بجنايتهم؟ لا والله، بل نطق لسان صدره السليم بكلمات تخلدها القرون: ﴿ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ ﴾ [يوسف: 92] . ولم يقف كمال سلامة صدره عند العفو والدعاء بالمغفرة فحسب، بل إنه لمّا استضافهم بعد ذلك، أرجع الجناية والقطيعة كلها إلى نزغ الشيطان تلطيفًا لمشاعرهم وتبرئةً لساحتهم، فقال: ﴿ مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي ﴾ [يوسف: 100] ، فانظروا كيف يمحو الصدر السليم آثار الإساءة، ويصهر الحقد في بوتقة الحب والصلة. *وهذا نبي الله هود عليه السلام، يواجه قومه بالدعوة والشفقة، فيقابلونه بأبشع صور التطاول والسب الشخصي، حيث قالوا له كما حكى القرآن: ﴿ إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ ﴾ [الأعراف: 66] . وفي مثل هذا الموقف تأخذ العزة بالنفس صاحبها، ويثور الغضب، ولكن صدر الرسول المطهر لا يتسع للغضب الشخصـي، ولا يلتفت للانتصار للذات، فجاء رده في غاية السكينة والأدب الرفيع ناصعًا هادئًا: ﴿ قَالَ يَاقَوْمِ لَيْسَ بِي سَفَاهَةٌ وَلَكِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ ﴾ [الأعراف: 67] . وتأملوا في قوله ﴿ يَا قَوْمِ ﴾ ؛ فرغم أنهم رموه بالسفه والكذب، إلا أنه لم يقطع حبل الود معهم، وظل ينسبهم إليه توددًا ورحمة، لأن صدره لم يمتلئ إلا بحب الخير لهم، والحرص على نجاتهم. *وهذا حبيب النجار (مؤمن آل ياسين): بلغ من سلامة صدره أن يتمني الخير لقاتليه؛ فقد جاء يسعى ليدافع عن الأنبياء وينصح قومه، فما كان منهم إلا أن هجموا عليه ورجموه وقتلوه دعسًا بالأقدام كما قيل. وتتجلي سلامة الصدر عنده بعد موته؛ لأنه لمَّا مات، وأُدخل الجنة ورأى النعيم؛ لم يتمنَّ لهم العذاب، بل تمنى لو أنهم يعلمون النعيم لكي يؤمنوا ويسعدوا بمثل ما سَعِدَ به، فقال القرآن حاكيًا عنه: ﴿ قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَالَيْتَ قَوْمِي يَعْلَمُونَ (26) بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ ﴾ [يس: 26-27] . قال ابن عباس رضي الله عنهما تعليقًا على هذه الآية: "نصح قومه في حياته، ونصحهم بعد مماته". *وتكتمل هذه السلسلة النورانية، وتصل إلى ذروة كمالها وعظمتها في شخص الحبيب المصطفى، والرسول المجتبى محمد صلى الله عليه وسلم؛ فقد كانت سلامة الصدر وصفًا ثابتًا لحضرته صلى الله عليه وسلم في كل مراحل حياته، تشتد ظهورًا كلما اشتدت عليه المحن. ففي بدايات دعوته بمكة، حين واجه الصد والتكذيب، لم يلتفت يومًا للانتقام لنفسه، بل إنه لما اشتد عليه أذى قريش وخرج إلى الطائف يرجو نصيرًا، فما وجد إلا الحجارة تدمي قدميه الشـريفتين، وجاءه جبريل عليه السلام ومعه ملك الجبال يقول له: "إن شئت أن أطبق عليهم الأخشبين لفعلت"، في تلك اللحظة العصيبة التي تثور فيها النفوس البشـرية طلبًا للثأر، تجلت سلامة صدره في أبهى صورها الزمانية المبكرة، فلم يغضب ولم يحقد، بل نظر بنور الرحمة إلى المستقبل وقال: "بل أرجو أن يخرج الله من أصلابهم من يعبد الله وحده لا يشرك به شيئًا". ثم تمضي الأيام والسنون، ويهاجر الحبيب إلى المدينة، وتدور المعارك، ويأتي يوم أحد، فيجتمع على جسده الشريف ألم الجراح وألم الفقد لعمّه وحماته، وتُكسر رباعيته ويُشج وجهه، فيسيل دمه الزكي على التراب، فيرفع يديه الشـريفتين ليتمتم بكلمات ظنها أصحابه دعاءً بالهلاك على الأعداء، فإذا بالصدر السليم يفيض بالشفقة ليعالج حاضرهم ويدعو لمستقبلهم قائلًا: "اللهم اغفر لقومي فإنهم لا يعلمون". وتمر الأعوام، وتبلغ الدعوة ذروة تمكينها، ويدخل النبي صلى الله عليه وسلم مكة فاتحًا منتصرًا، يحيط به عشرة آلاف سيف، ويقف أمامه صناديد قريش الذين طردوه، وعذبوا أصحابه، وقتلوا أحبابه، وصادروا أمواله، وقد دارت عليهم الدوائر وأصبحوا تحت رحمته وقبضته، فلو أنه انتقم لكان ذلك عدلًا، ولكنه مقام النبوة الذي لا يتسع للغل، فالتفت إليهم يسألهم: "ما تظنون أني فاعل بكم؟" قالوا: أخ كريم وابن أخ كريم، فنطق لسان الصفح من صدر لا يعرف الحقد طريقًا إليه: "اذهبوا فأنتم الطلقاء"، ليعلن للعالمين أن سلامة الصدر هي تاج الانتصارات، وأن القلوب العظيمة لا تدخر إلا العفو والرحمة. *وعلى هذا الدرب النبوي سار الأنقياء من الصحابة؛ فهذا سيدنا أبو بكر الصديق رضي الله عنه كان ينفق على مسطح بن أٌثاثة، فلما كانت حادثة الإفك كان مسطح ممن خاضوا فيها فأقسم الصديق ألا ينفق على مسطح فأنزل الله قوله تعالى: ﴿ وَلا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ ﴾ (النور:22) فما كان من الصديق إلا أن أعاد النفقة على مسطح. *وهذا سيدنا عبد الله بن عباس رضي الله عنهما يشتمه رجل؛ فقال ابن عباس: "إني لآتي على الآية من كتاب الله تعالى فلوددت أن جميع الناس يعلمون منها ما أعلم، وإني لأسمع بالحاكم من حكام المسلمين يعدل في حكمه فأفرح به ولعلي لا أقاضي إليه أبدا، وإني لأسمع بالغيث قد أصاب البلد من بلاد المسلمين فأفرح به وما لي به من سائمة". *وهذا سيدنا خالد بن الوليد رضي الله عنه في أوج انتصاراته وهو قائد الجيش يأتيه خبر عزل الفاروق له فما تكلم بما يدل على سخطه ولا ترك ساحات القتال بل ظل مجاهدا كجندي من جند المسلمين بعد أن كان قائدهم. وقد عزله سيدنا عمر الملهم رضي الله عنه؛ لتجنب فتنة الناس به، حيث خشي أن ينسب الناس الانتصارات الخارقة لقدرة خالد الذاتية لا لقدرة الله وتوفيقه. كما أراد الخليفة إرساء مبدأ الطاعة والتواضع، وإثبات أن النصر من عند الله وليس مرتبطًا بقائد بعينه . *وهذا سيدنا أبو دجانة الأنصاري رضي الله عنه، صاحب العصابة الحمراء، لسلامة صدره لمَّا حضرته الوفاة كان وجهه يتهلل نورًا وفرحًا، فلما سألوه عن عظيم عمله الذي يثق فيه، قال من بين صحائف أعماله: «ما من عملي شيء أوثق عندي من اثنتين: كنت لا أتكلم فيما لا يعنيني، وكان قلبي للمسلمين سليمًا» . ودَخَل رَجُلٌ على عُمَرَ بنِ عبدِ العزيزِ، فذَكَر له عن رَجُلٍ شيئًا، فقال له عُمَرُ: إن شِئتَ نظَرْنا في أمرِك، فإن كُنتَ كاذِبًا فأنت من أهلِ هذه الآيةِ: ﴿ إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا ﴾ [الحجرات: 6]، ﴿ وإن كُنتَ صادِقًا فأنت من أهلِ هذه الآيةِ: هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ ﴾ [القلم: 11]، وإن شِئتَ عَفَونا عنك. فقال: العَفوُ يا أميرَ المُؤمِنينَ، لا أعودُ إليه أبَدًا). * وعن الفَضلِ بنِ أبي عيَّاشٍ، قال: (كنتُ جالسًا مع وَهبِ بنِ مُنَبِّهٍ، فأتاه رجُلٌ، فقال: إنِّي مرَرْتُ بفُلانٍ وهو يَشتِمُك. فغَضِب، فقال: ما وَجَد الشَّيطانُ رَسولًا غيرَك؟ فما بَرِحتُ مِن عِندِه حتَّى جاءه ذلك الرَّجُلُ الشَّاتمُ، فسَلَّم على وَهبٍ، فرَدَّ عليه، ومَدَّ يدَه، وصافحَه، وأجلَسه إلى جَنبِه). * ووَقَف رجُلٌ على عامرٍ الشَّعبيِّ، فلم يَدَعْ قبيحًا إلَّا رماه به، فقال له عامِرٌ: (إنْ كُنتَ كاذِبًا فغَفَر اللهُ لك، وإنْ كُنتَ صادِقًا فغَفَر اللهُ لي). * و «كان الرجل من السلف إذا باع من دكانه صباحًا ثم جاءه مشترٍ، قال: اذهب إلى جاري فإنه لم يبع منذ الصباح» . أسباب سلامة الصدر: هناك أسباب كثيرة للتخلق بسلامة الصدر، ومن بينها: 1- ترك سماع ما يوغر الصدور: يَا عِبَادَ اللهِ: الحُكَمَاءُ مِنَ النَّاسِ يَنْهَوْنَ أَنْ تُرْفَعَ لَهُمْ أَحَادِيثُ النَّاسِ لِتَسْلَمَ صُدُورُهُمْ، كَمَا جَاءَ في الحَدِيثِ الشَّرِيفِ الَّذِي رَوَاهُ الإِمَامُ التِّرْمِذِيُّ عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ: «لَا يُبَلِّغُنِي أَحَدٌ مِنْ أَصْحَابِي عَنْ أَحَدٍ شَيْئًا، فَإِنِّي أُحِبُّ أَنْ أَخْرُجَ إِلَيْكُمْ وَأَنَا سَلِيمُ الصَّدْرِ» . 2- صيامُ شَهرِ رَمَضانَ وثلاثةِ أيَّامٍ من كُلِّ شَهرٍ؛ فقد قال النَّبيُّ صلَّى اللهُ عليه وسلَّم: ((صومُ شَهرِ الصَّبرِ وثلاثةِ أيَّامٍ من كُلِّ شَهرٍ يُذهِبْنَ وَحَرَ الصَّدرِ)) ، أي: غِشَّه أو حِقدَه أو غَيظَه أو نِفاقَه -بحيثُ لا يبقى فيه رَينٌ- أو العَداوةَ أو أشَدَّ الغَضَبِ. 3- الدُّعاءُ، فهو العِلاجُ النَّاجِعُ والدَّواءُ النَّافِعُ، فيدعو العبدُ مولاه أن يجعَلَ قَلبَه سليمًا من الضَّغائِنِ والأحقادِ على إخوانِه المُؤمِنين؛ قال الله تعالى: ﴿ وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ ﴾ [الحشر: 10]. وكان من دُعاءِ النَّبيِّ صلَّى اللهُ عليه وسلَّم: ((رَبِّ... تقبَّلْ توبتي، واغسِلْ حَوبتي، وأجِبْ دَعوتي، وثَبِّتْ حُجَّتي، واهْدِ قَلبي، وسَدِّدْ لِساني، واسْلُلْ سَخيمةَ قلبي)) . ((واسْلُلْ)) ، أي: أخرِجْ ((سخيمةَ قَلبي)) أي: غِشَّه وغِلَّه وحِقدَه وحَسَدَه، ونحوَها ممَّا ينشَأُ من الصَّدرِ ويَسكُنُ في القَلبِ من مساوِئِ الأخلاقِ. 4- التَّخلُّقُ بالأخلاقِ التي تزيدُ من المحبَّةِ والألفةِ بَيْنَ المُؤمِنين، كالبَشاشةِ والتَّبسُّمِ، وإفشاءِ السَّلامِ، وإهداءِ الهَدِيَّةِ وغَيرِها؛ فإنَّ هذه الأخلاقَ كفيلةٌ بانتزاعِ سَخيمةِ القُلوبِ، وأعلاقِ الصُّدورِ، فتُصبِحُ نقيَّةً صافيةً. 5- رِضا العبدِ بما قسَّمه اللهُ تعالى؛ قال ابنُ القَيِّمِ: (إنَّ الرِّضا يفتَحُ له بابَ السَّلامةِ، فيَجعَلُ قلبَه سليمًا نقيًّا من الغِشِّ والدَّغَلِ والغِلِّ، ولا ينجو من عذابِ اللهِ إلَّا من أتى اللهَ بقَلبٍ سليمٍ، كذلك وتستحيلُ سلامةُ القلبِ مع السَّخَطِ وعَدَمِ الرِّضا، وكلَّما كان العبدُ أشَدَّ رِضًا، كان قلبُه أسلَمَ). 6- الْتِمَاسُ الْأَعْذَارِ، وَالتَّغَاضِي عَنِ الزَّلَّاتِ وَالْهَفَوَاتِ، وعدم التدقيق في كل الامور، يَقُولُ أَحَدُ السَّلَفِ: الْتَمِسْ لِأَخِيكَ الْمُسْلِمِ سَبْعِينَ عُذْرًا، فَإِنْ لَمْ تَجِدْ فَلَعَلَّ لَهُ عُذْرًا لَا تَعْلَمُهُ. وَيَقُولُ ابْنُ سِيرِينَ: (إِذَا بَلَغَكَ عَنْ أَخِيكَ شَيْئًا فَالْتَمِسْ لَهُ عُذْرًا، فَإِنْ لَمْ تَجِدْ فَقُلْ: لَعَلَّ لَهُ عُذْرًا لَا أَعْرِفُهُ ). تأنَّ ولا تعجل بلومك صاحبًا