في باب الجنة

 

قال الله (سَابِقُوۤا۟ إِلَىٰ مَغۡفِرَةࣲ مِّن رَّبِّكُمۡ وَجَنَّةٍ عَرۡضُهَا كَعَرۡضِ ٱلسَّمَاۤءِ وَٱلۡأَرۡضِ أُعِدَّتۡ لِلَّذِینَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦۚ ذَ ٰ⁠لِكَ فَضۡلُ ٱللَّهِ یُؤۡتِیهِ مَن یَشَاۤءُۚ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِیمِ) صدق الله العظيم

في اﻟﺼﺤﻴﺤﻴﻦ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺣﺎﺯﻡ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺃﻥ ﺭﺳﻮﻝ اﻟﻠﻪ ﻗﺎﻝ: “ﻓﻲ اﻟﺠﻨﺔ ﺛﻤﺎﻧﻴﺔ ﺃﺑﻮاﺏ ﺑﺎﺏ ﻣﻨﻬﺎ ﻳﺴﻤﻰ اﻟﺮﻳﺎﻥ” ﻻ ﻳﺪﺧﻠﻪ ﺇﻻ اﻟﺼﺎﺋﻤﻮﻥ” انتهى

ﻭﻓﻲ اﻟﺼﺤﻴﺤﻴﻦ ﻣﻦ ﺣﺪﻳﺚ اﻟﺰﻫﺮﻱ ﻋﻦ ﺣﻤﻴﺪ ﺑﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ” ﻣﻦ ﺃﻧﻔﻖ ﺯﻭﺟﻴﻦ ﻓﻲ ﺷﻲء ﻣﻦ اﻷﺷﻴﺎء ﻓﻲ ﺳﺒﻴﻞ اﻟﻠﻪ ﺩﻋﻰ ﻣﻦ ﺃﺑﻮاﺏ اﻟﺠﻨﺔ ﻳﺎ ﻋﺒﺪ اﻟﻠﻪ ﻫﺬا ﺧﻴﺮ ﻓﻤﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ اﻟﺼﻼﺓ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏ اﻟﺼﻼﺓ ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ اﻟﺠﻬﺎﺩ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏ اﻟﺠﻬﺎﺩ ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ اﻟﺼﺪﻗﺔ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏ اﻟﺼﺪﻗﺔ ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ اﻟﺼﻴﺎﻡ ﺩﻋﻲ ﻣﻦ ﺑﺎﺏ اﻟﺮﻳﺎﻥ” ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﺄﺑﻲ ﺃﻧﺖ ﻭﺃﻣﻲ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﻋﻠﻰ ﻣﻦ ﺩﻋﻲ ﻣﻦ ﺗﻠﻚ اﻷﺑﻮاﺏ ﻣﻦ ﺿﺮﻭﺭﺓ ﻓﻬﻞ ﻳﺪﻋﻰ ﺃﺣﺪ ﻣﻦ ﺗﻠﻚ اﻷﺑﻮاﺏ ﻛﻠﻬﺎ ﻓﻘﺎﻝ ﻧﻌﻢ ﻭﺃﺭﺟﻮا ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﻬﻢ”

ﻭﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎﺏ ﻋﻦ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ “ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﻳﺘﻮﺿﺄ ﻓﻴﺒﺎﻟﻎ ﺃﻭ ﻓﻴﺴﺒﻎ اﻟﻮﺿﻮء ﺛﻢ ﻳﻘﻮﻝ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ اﻟﻠﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪا ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺇﻻ ﻓﺘﺤﺖ ﻟﻪ ﺃﺑﻮاﺏ اﻟﺠﻨﺔ اﻟﺜﻤﺎﻧﻴﺔ ﻳﺪﺧﻞ ﻣﻦ ﺃﻳﻬﺎ ﺷﺎء” ﺯاﺩ اﻟﺘﺮﻣﺬﻱ ﺑﻌﺪ اﻟﺘﺸﻬﺪ “اﻟﻠﻬﻢ اﺟﻌﻠﻨﻲ ﻣﻦ اﻟﺘﻮﺃﺑﻴﻦ ﻭاﺟﻌﻠﻨﻲ ﻣﻦ اﻟﻤﺘﻄﻬﺮﻳﻦ”

ﻓﻲ ﺻﻔﺔ ﺃﺑﻮاﺑﻬﺎ ﻭﺃﻧﻬﺎ ﺫاﺕ ﺣﻠﻖ

قال الله  (جَنَّـٰتِ عَدۡنࣲ مُّفَتَّحَةࣰ لَّهُمُ ٱلۡأَبۡوَ ٰ⁠بُ ) صدق الله  العظيم

ﺭﻭﻯ اﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﻋﻦ ﺧﻠﻴﺪ ﻋﻦ اﻟﺤﺴﻦ ﻗﺎﻝ ﺃﺑﻮاﺏ ﺗﺮﻯ ﻭﺫﻛﺮا ﺃﻳﻀﺎ ﻋﻦ ﺧﻠﻴﺪ ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻝ ﺃﺑﻮاﺏ ﻳﺮﻯ ﻇﺎﻫﺮﻫﺎ ﻣﻦ ﺑﺎﻃﻨﻬﺎ ﻭﺑﺎﻃﻨﻬﺎ ﻣﻦ ﻇﺎﻫﺮﻫﺎ ﺗﺘﻜﻠﻢ ﻭﺗﻜﻠﻢ ﻭﺗﻔﻬﻢ ﻣﺎ ﻳﻘﺎﻝ ﻟﻬﺎ اﻧﻔﺘﺤﻲ اﻧﻐﻠﻘﻲ

ﻭﻗﺎﻝ ﺃﺑﻮ اﻟﺸﻴﺦ ﺃﻧﺒﺄﻧﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻣﺤﻤﺪ اﻟﻘﻴﺴﻲ ﺃﻧﺒﺄﻧﺎ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺃﻧﺒﺄﻧﺎ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ اﻟﺤﻮاﺭﻱ ﺃﻧﺒﺄﻧﺎ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻏﻴﺎﺙ ﻋﻦ اﻟﻔﺰاﺭﻱ ﻗﺎﻝ ﻟﻜﻞ ﻣﺆﻣﻦ ﻓﻲ اﻟﺠﻨﺔ ﺃﺭﺑﻌﺔ ﺃﺑﻮاﺏ ﻓﺒﺎﺏ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﻣﻨﻪ ﺯﻭاﺭﻩ ﻣﻦ اﻟﻤﻼﺋﻜﺔ ﻭﺑﺎﺏ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﻣﻨﻪ ﺃﺯﻭاﺟﻪ ﻣﻦ اﻟﺤﻮﺭ اﻟﻌﻴﻦ ﻭﺑﺎﺏ ﻣﻘﻔﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺃﻫﻞ اﻟﻨﺎﺭ ﻳﻔﺘﺤﻪ ﺇﺫا ﺷﺎء ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻟﺘﻌﻈﻢ اﻟﻨﻌﻤﺔ ﻋﻠﻴﻪ ﻭﺑﺎﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺩاﺭ اﻟﺴﻼﻡ ﻳﺪﺧﻞ ﻣﻨﻪ ﻋﻠﻰ ﺭﺑﻪ ﺇﺫا ﺷﺎء

ﻭﻗﺪ ﺭﻭﻯ ﺳﻬﻴﻞ ﺑﻦ ﺃﺑﻲ ﺻﺎﻟﺢ ﻋﻦ ﺯﻳﺎﺩ اﻟﻨﻤﺮﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ “ﺃﻧﺎ ﺃﻭﻝ ﻣﻦ ﻳﺄﺧﺬ ﺑﺤﻠﻘﺔ ﺑﺎﺏ اﻟﺠﻨﺔ ﻭﻻ ﻓﺨﺮ” ﻭﻓﻲ ﺣﺪﻳﺚ اﻟﺸﻔﺎﻋﺔ اﻟﻄﻮﻳﻞ ﻣﻦ ﺭﻭاﻳﺔ اﺑﻦ ﻋﻴﻴﻨﺔ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﻋﻦ اﻧﺲ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ “ﻓﺂﺧﺬ ﺑﺤﻠﻘﺔ ﺑﺎﺏ اﻟﺠﻨﺔ ﻓﺄﻗﻌﻘﻌﻬﺎ” ﻭﻫﺬا ﺻﺮﻳﺢ ﻓﻲ ﺃﻧﻬﺎ ﺣﻠﻘﺔ ﺣﺴﻴﺔ ﺗﺤﺮﻙ ﻭﺗﻘﻌﻘﻊ

ﻭﺭﻭﻯ ﺳﻬﻴﻞ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ “ﺁﺧﺬ ﺑﺤﻠﻘﺔ ﺑﺎﺏ اﻟﺠﻨﺔ ﻓﻴﺆﺫﻥ ﻟﻲ ” ﻭﻳﺬﻛﺮ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ “ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ اﻟﻠﻪ اﻟﻤﻠﻚ اﻟﺤﻖ اﻟﻤﺒﻴﻦ ﻓﻲ ﻛﻞ ﻳﻮﻡ ﻣﺎﺋﺔ ﻣﺮﺓ ﻛﺎﻥ ﻟﻪ ﺃﻣﺎﻥ ﻣﻦ اﻟﻔﻘﺮ ﻭﻣﻦ ﻭﺣﺸﺔ اﻟﻘﺒﺮ ﻭاﺳﺘﺠﻠﺐ ﺑﻪ اﻟﻐﻨﻲ ﻭاﺳﺘﻘﺮﻉ ﺑﻪ ﺑﺎﺏ اﻟﺠﻨﺔ”

ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻭﺿﻌﺖ ﺑﻴﻦ ﻳﺪﻱ ﺭﺳﻮﻝ اﻟﻠﻪ ﻗﺼﻌﺔ ﻣﻦ ﺛﺮﻳﺪ ﻭﻟﺤﻢ ﻓﺘﻨﺎﻭﻝ اﻟﺬﺭاﻉ ﻭﻛﺎﻥ ﺃﺣﺐ اﻟﺸﺎﺓ ﺇﻟﻴﻪ ﻓﻨﻬﺶ ﻧﻬﺸﺔ ﻭﻗﺎﻝ: “ﺃﻧﺎ ﺳﻴﺪ اﻟﻨﺎﺱ ﻳﻮﻡ اﻟﻘﻴﺎﻣﺔ ﺛﻢ ﻧﻬﺶ ﺃﺧﺮﻯ ﻭﻗﺎﻝ ﺃﻧﺎ ﺳﻴﺪ اﻟﻨﺎﺱ ﻳﻮﻡ اﻟﻘﻴﺎﻣﺔ ﻓﻠﻤﺎ ﺭﺃﻯ ﺃﺻﺤﺎﺑﻪ ﻻ ﻳﺴﺄﻟﻮﻧﻪ ﻗﺎﻝ ﺃﻻ ﺗﻘﻮﻟﻮﻥ ﻛﻴﻒ” ﻗﺎﻟﻮا ﻛﻴﻒ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻳﻘﻮﻡ اﻟﻨﺎﺱ ﻟﺮﺏ اﻟﻌﺎﻟﻤﻴﻦ ﻓﻴﺴﻤﻌﻬﻢ اﻟﺪاﻋﻲ ﻭﻳﻨﻔﺬﻫﻢ اﻟﺒﺼﺮ” ﻓﺬﻛﺮ ﺣﺪﻳﺚ اﻟﺸﻔﺎﻋﺔ ﺑﻄﻮﻟﻪ ﻭﻗﺎﻝ ﻓﻲ ﺁﺧﺮﻩ “ﻓﺎﻧﻄﻠﻖ ﻓﺄﺗﻲ ﺗﺤﺖ اﻟﻌﺮﺵ ﻓﺎﻗﻊ ﺳﺎﺟﺪا ﻟﺮﺑﻲ ﻓﻴﻘﻴﻤﻨﻲ ﺭﺏ اﻟﻌﺎﻟﻤﻴﻦ ﻣﻘﺎﻣﺎ ﻟﻢ ﻳﻘﻤﻪ ﺃﺣﺪا ﻗﺒﻠﻲ ﻭﻟﻦ ﻳﻘﻴﻤﻪ ﺃﺣﺪ ﺑﻌﺪﻱ ﻓﺄﻗﻮﻝ ﻳﺎ ﺭﺏ ﺃﻣﺘﻲ ﺃﻣﺘﻲ ﻓﻴﻘﻮﻝ ﻳﺎ ﻣﺤﻤﺪ ﺃﺩﺧﻞ ﻣﻦ ﺃﻣﺘﻚ ﻣﻦ ﻻ ﺣﺴﺎﺏ ﻋﻠﻴﻬﻢ ﻣﻦ اﻟﺒﺎﺏ اﻷﻳﻤﻦ ﻭﻫﻢ ﺷﺮﻛﺎء اﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ اﻷﺑﻮاﺏ ﻭاﻟﺬﻱ ﻧﻔﺲ ﻣﺤﻤﺪ ﺑﻴﺪﻩ ﺇﻥ ﻣﺎ ﺑﻴﻦ اﻟﻤﺼﺮاﻋﻴﻦ ﻣﻦ ﻣﺼﺎﺭﻉ اﻟﺠﻨﺔ ﻟﻜﻤﺎ ﺑﻴﻦ ﻣﻜﺔ ﻭﻫﺠﺮا ﺃﻭﻫﺠﺮ ﻭﻣﻜﺔ”

ﻭﻓﻲ ﻟﻔﻆ “ﻟﻜﻤﺎ ﺑﻴﻦ ﻣﻜﺔ ﻭﻫﺠﺮ” ﺃﻭ “ﻛﻤﺎ ﺑﻴﻦ ﻣﻜﺔ ﻭﺑﺼﺮﻯ” ﻣﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ

ﻭﻓﻲ ﻟﻔﻆ ﺧﺎﺭﺝ اﻟﺼﺤﻴﺢ ﺑﺈﺳﻨﺎﺩﻩ ﺇﻥ ﻣﺎ ﺑﻴﻦ ﻋﻀﺎﺩﺗﻲ اﻟﺒﺎﺏ ﻟﻜﻤﺎ ﺑﻴﻦ ﻣﻜﺔ ﻭﻫﺠﺮ

ﻗﺎﻝ اﻟﺤﺴﻦ ﺑﻦ ﻋﺮﻓﺔ: ﺛﻨﺎ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻲ ﺣﺴﻦ ﻋﻦ ﺷﻬﺮ ﺑﻦ ﺣﻮﺷﺐ ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ “ﻣﻔﺘﺎﺡ اﻟﺠﻨﺔ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ اﻟﻠﻪ ” ﺭﻭاﻩ اﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ ﻭﻟﻔﻈﻪ: ” ﻣﻔﺘﺎﺡ اﻟﺠﻨﺔ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ اﻟﻠﻪ”

ﻭﺫﻛﺮ اﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ: “ﺃﻟﻴﺲ ﻣﻔﺘﺎﺡ اﻟﺠﻨﺔ ﻻ ﺇﻟﻪ ﺇﻻ اﻟﻠﻪ ﻗﺎﻝ: ﺑﻠﻰ ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻦ ﻣﻔﺘﺎﺡ ﺇﻻ ﻭﻟﻪ ﺃﺳﻨﺎﻥ ﻓﺈﻥ ﺃﺗﻴﺖ ﺑﻤﻔﺘﺎﺡ ﻟﻪ ﺃﺳﻨﺎﻥ ﻓﺘﺢ ﻟﻚ ﻭﺇﻻ ﻟﻢ ﻳﻔﺘﺢ”

ﺭﻭﻯ اﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ ﻣﻦ ﻃﺮﻳﻖ ﺣﻤﺎﺩ ﺑﻦ ﺳﻠﻤﺔ اﻟﺠﺮﻳﺮﻱ ﻳﺤﺪﺙ ﻋﻦ ﺣﻜﻴﻢ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺭﺳﻮﻝ اﻟﻠﻪ ﻗﺎﻝ “ﺃﻧﺘﻢ ﺗﻮﻓﻮﻥ ﺳﺒﻌﻴﻦ ﺃﻣﺔ ﺃﻧﺘﻢ ﺁﺧﺮﻫﺎ ﻭﺃﻛﺮﻣﻬﺎ ﻋﻠﻰ اﻟﻠﻪ ﻭﻣﺎ ﺑﻴﻦ ﻣﺼﺮاﻋﻴﻦ ﻣﻦ ﻣﺼﺎﺭﻳﻊ اﻟﺠﻨﺔ ﻣﺴﻴﺮﺓ ﺃﺭﺑﻌﻴﻦ ﻋﺎﻣﺎ ﻭﻟﻴﺄﺗﻴﻦ ﻋﻠﻴﻪ ﻳﻮﻡ ﻭﺇﻧﻪ ﻟﻜﻈﻴﻆ “ً انتهى

ﻭﻗﺪ ﺭﻭاﻩ اﺑﻦ ﺃﺑﻲ ﺩاﻭﺩ ﺃﻧﺒﺄﻧﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺷﺎﻫﻴﻦ ﺃﻧﺒﺄﻧﺎ ﺧﺎﻟﺪ ﻋﻦ اﻟﺠﺮﻳﺮﻱ ﻋﻦ ﺣﻜﻴﻢ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻋﻦ ﺃﺑﻴﻪ ﻳﺮﻓﻌﻪ “ﻣﺎ ﺑﻴﻦ ﻛﻞ ﻣﺼﺮاﻋﻴﻦ ﻣﻦ ﻣﺼﺎﺭﻳﻊ اﻟﺠﻨﺔ ﻣﺴﻴﺮﺓ ﺳﺒﻊ ﺳﻨﻴﻦ

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ﻗﺎﻝ اﻟﻠﻪ ﺗﻌﺎﻟﻰ: (ﻭﻟﻘﺪ ﺭﺁﻩ ﻧﺰﻟﺔ ﺃﺧﺮﻯ ﻋﻨﺪ ﺳﺪﺭﺓ اﻟﻤﻨﺘﻬﻰ ﻋﻨﺪﻫﺎ ﺟﻨﺔ اﻟﻤﺄﻭﻯ) صدق الله العظيم

ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﺳﺪﺭﺓ اﻟﻤﻨﺘﻬﻰ ﻓﻮﻕ اﻟﺴﻤﺎء ﻭﺳﻤﻴﺖ ﺑﺬﻟﻚ ﻷﻧﻬﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﻣﺎ ﻳﻨﺰﻝ ﻣﻦ ﻋﻨﺪ اﻟﻠﻪ ﻓﻴﻘﺒﺾ ﻣﻨﻬﺎ ﻭﻣﺎ ﻳﺼﻌﺪ ﺇﻟﻴﻪ ﻓﻴﻘﺒﺾ ﻣﻨﻬﺎ

وقال الله:   ( وَفِی ٱلسَّمَاۤءِ رِزۡقُكُمۡ وَمَا تُوعَدُونَ) صدق الله العظيم

 

يقول إبن القيم

اﻟﺠﻨﺔ اﺳﻢ ﺷﺎﻣﻞ ﻟﺠﻤﻴﻊ ﻣﺎ ﺣﻮﺗﻪ ﻣﻦ اﻟﺒﺴﺎﺗﻴﻦ ﻭاﻟﻤﺴﺎﻛﻦ ﻭاﻟﻘﺼﻮﺭ ﻭﻫﻲ ﺟﻨﺎﺕ ﻛﺜﻴﺮﺓ ﺟﺪا ﻛﻤﺎ, ﺭﻭﻯ اﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ, ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥ ﺃﻡ اﻟﺮﺑﻴﻊ ﺑﻨﺖ اﻟﺒﺮاء ﻭﻫﻲ ﺃﻡ ﺣﺎﺭﺛﺔ ﺑﻦ ﺳﺮﻗﺔ ﺃﺗﺖ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﺖ: ﻳﺎ ﻧﺒﻲ اﻟﻠﻪ ﺃﻻ ﺗﺤﺪﺛﻨﻲ ﻋﻦ ﺣﺎﺭﺛﺔ ﻭﻛﺎﻥ ﻗﺘﻞ ﻳﻮﻡ ﺑﺪﺭ ﺃﺻﺎﺑﻪ ﺳﻬﻢ ﻏﺮﺏ ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ اﻟﺠﻨﺔ ﺻﺒﺮﺕ ﻭﺃﻥ ﻛﺎﻥ ﻏﻴﺮ ﺫﻟﻚ اﺟﺘﻬﺪﺕ ﻋﻠﻴﻪ ﻓﻲ اﻟﺒﻜﺎء ﻗﺎﻝ: “ﻳﺎ ﺃﻡ ﺣﺎﺭﺛﺔ ﺃﻧﻬﺎ ﺟﻨﺎﻥ ﻓﻲ اﻟﺠﻨﺔ ﻭﺇﻥ ﺃﺑﻨﻚ ﺃﺻﺎﺏ اﻟﻔﺮﺩﻭﺱ اﻷﻋﻠﻰ ” انتهى

ﻭﻓﻲ اﻟﺼﺤﻴﺤﻴﻦ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻣﻮﺳﻰ اﻻﺷﻌﺮﻱ ﻋﻦ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ: “ﺟﻨﺘﺎﻥ ﻣﻦ ﺫﻫﺐ ﺁﻧﻴﺘﻬﻤﺎ ﻭﺣﻠﻴﺘﻬﻤﺎ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻭﺟﻨﺘﺎﻥ ﻣﻦ ﻓﻀﺔ ﺁﻧﻴﺘﻬﻤﺎ ﻭﺣﻠﻴﺘﻬﻤﺎ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻭﻣﺎ ﺑﻴﻦ اﻟﻘﻮﻡ ﻭﺑﻴﻦ ﺃﻥ ﻳﻨﻈﺮﻭا ﺇﻟﻰ ﺭﺑﻬﻢ ﺇﻻ ﺭﺩاء اﻟﻜﺒﺮﻳﺎء ﻋﻠﻰ ﻭﺟﻬﻪ ﻓﻲ ﺟﻨﺔ ﻋﺪﻥ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ:   (ﻭﻟﻤﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑﻪ ﺟﻨﺘﺎﻥ) صدق الله العظيم

ﻓﺬﻛﺮﻫﻤﺎ ﺛﻢ ﻗﺎﻝ (ﻭﻣﻦ ﺩﻭﻧﻬﻤﺎ ﺟﻨﺘﺎﻥ)، ﻓﻬﺬﻩ ﺃﺭﺑﻊ ﻭﻗﺪ اﺧﺘﻠﻒ ﻓﻲ ﻗﻮﻟﻪ ﻭﻣﻦ ﺩﻭﻧﻬﻤﺎ ﻫﻞ اﻟﻤﺮاﺩ ﺑﻪ ﺃﻧﻬﻤﺎ ﻓﻮﻗﻬﻤﺎ ﺃﻭ ﺗﺤﺘﻬﻤﺎ ﻋﻠﻰ ﻗﻮﻟﻴﻦ

ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺩﻭﻧﻬﻤﺎ ﺃﻱ ﺃﻗﺮﺏ ﻣﻨﻬﻤﺎ ﺇﻟﻰ اﻟﻌﺮﺵ ﻓﻴﻜﻮﻧﺎﻥ ﻓﻮﻗﻬﻤﺎ

ﻭﻗﺎﻟﺖ:”ﻃﺎﺋﻔﺔ ﺑﻞ ﻣﻌﻨﻰ ﻣﻦ ﺩﻭﻧﻬﻤﺎ ﺗﺤﺘﻬﻤﺎ ﻗﺎﻟﻮا ﻭﻫﺬا اﻟﻤﻨﻘﻮﻝ ﻓﻲ ﻟﻐﺔ اﻟﻌﺮﺏ ﺇﺫا ﻗﺎﻟﻮا ﻫﺬا ﺩﻭﻥ ﻫﺬا ﺃﻱ ﺩﻭﻧﻪ ﻓﻲ اﻟﻤﻨﺰﻟﺔ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﻤﻦ ﺑﺎﻟﻎ ﻓﻲ ﻣﺪﺣﻪ ﺃﻧﺎ ﺩﻭﻥ ﻣﺎ ﺗﻘﻮﻝ ﻭﻓﻮﻕ ﻣﺎ ﻓﻲ ﻧﻔﺴﻚ ﻭﻓﻲ اﻟﺼﺤﺎﺡ ﺩﻭﻥ ﻧﻘﻴﺾ ﻓﻮﻕ ﻭﻫﻮ ﺗﻘﺼﻴﺮ ﻋﻦ اﻟﻐﺎﻳﺔ ﺛﻢ ﻗﺎﻝ ﻭﻳﻘﺎﻝ ﻫﺬا ﺩﻭﻥ ﻫﺬا ﺃﻱ ﺃﻗﺮﺏ ﻣﻨﻪ ﻭاﻟﺴﻴﺎﻕ ﻳﺪﻝ ﻋﻠﻰ ﺗﻔﻀﻴﻞ اﻟﺠﻨﺘﻴﻦ اﻷﻭﻟﻴﻴﻦ

في اﻟﺼﺤﻴﺤﻴﻦ ﻣﻦ ﺣﺪﻳﺚ ﻫﻤﺎﻡ ﺑﻦ ﻣﻨﺒﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: “ﺃﻭﻝ ﺯﻣﺮﺓ ﺗﻠﺞ اﻟﺠﻨﺔ ﺻﻮﺭﺗﻬﻢ ﻋﻠﻰ ﺻﻮﺭﺓ اﻟﻘﻤﺮ ﻟﻴﻠﺔ اﻟﺒﺪﺭ ﻻ ﻳﺒﺼﻘﻮﻥ ﻓﻴﻬﺎ ﻭﻻ ﻳﺘﻐﻮﻃﻮﻥ ﻓﻴﻬﺎ ﻭﻻ ﻳﺘﻤﺨﻄﻮﻥ ﻓﻴﻬﺎ ﺁﻧﻴﺘﻬﻢ ﺃﻣﺸﺎﻃﻬﻢ اﻟﺬﻫﺐ ﻭاﻟﻔﻀﺔ ﻭﻣﺠﺎﻣﺮﻫﻢ اﻷﻟﻮﺓ ﻭﺭﺷﺤﻬﻢ اﻟﻤﺴﻚ ﻭﻟﻜﻞ ﻭاﺣﺪ ﻣﻨﻬﻢ ﺯﻭﺟﺘﺎﻥ ﻳﺮﻯ ﻣﺦ ﺳﺎﻗﻬﺎ ﻣﻦ ﻭﺭاء اﻟﻠﺤﻢ ﻣﻦ اﻟﺤﺴﻦ ﻻ اﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﻭﻻ ﺗﺒﺎﻏﺾ ﻋﻦ ﻗﻠﻮﺑﻬﻢ ﻋﻠﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭاﺣﺪ ﻳﺴﺒﺤﻮﻥ اﻟﻠﻪ ﺑﻜﺮﺓ ﻭﻋﺸﻴﺎ”. ﻭﻓﻲ اﻟﺼﺤﻴﺤﻴﻦ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺯﺭﻋﺔ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: “ﺃﻭﻝ ﺯﻣﺮﺓ ﻳﺪﺧﻠﻮﻥ اﻟﺠﻨﺔ ﻋﻠﻰ ﺻﻮﺭﺓ اﻟﻘﻤﺮ ﻟﻴﻠﺔ اﻟﺒﺪﺭ ﻭاﻟﺬﻳﻦ ﻳﻠﻮﻧﻬﻢ ﻋﻠﻰ ﺃﺷﺪ ﻛﻮﻛﺐ ﺩﺭﻱ ﻓﻲ اﻟﺴﻤﺎء ﺃﺿﺎءﺓ ﻻ ﻳﺒﻮﻟﻮﻥ ﻭﻻ ﻳﺘﻐﻮﻃﻮﻥ ﻭﻻ ﻳﻨﺘﻔﻠﻮﻥ ﻭﻻ ﻳﻨﻤﺨﻄﻮﻥ ﺃﻣﺸﺎﻃﻬﻢ اﻟﺬﻫﺐ ﻭﺭﺷﺤﻬﻢ اﻟﻤﺴﻚ ﻭﻣﺠﺎﻣﺮﻫﻢ اﻻﻟﻮﺓ ﻭﺃﺯﻭاﺟﻬﻢ اﻟﺤﻮﺭ اﻟﻌﻴﻦ ﺃﺧﻼﻗﻬﻢ ﻋﻠﻰ ﺧﻠﻖ ﺭﺟﻞ ﻭاﺣﺪ ﻋﻠﻰ ﺻﻮﺭﺓ ﺃﺑﻴﻬﻢ ﺁﺩﻡ ﺳﺘﻮﻥ ﺫﺭاﻋﺎ ﻓﻲ اﻟﺴﻤﺎء”. ﻭﺭﻭﻯ ﺷﻌﺒﺔ ﺑﻦ ﻗﻴﺲ ﻋﻦ ﺣﺒﻴﺐ ﻋﻦ ﺃﺑﻲ ﺛﺎﺑﺖ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻋﻦ اﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: “ﺃﻭﻝ ﻣﻦ ﻳﺪﻋﻲ ﺇﻟﻰ اﻟﺠﻨﺔ ﻳﻮﻡ اﻟﻘﻴﺎﻣﺔ اﻟﺤﺎﻣﺪﻭﻥ اﻟﺬﻳﻦ ﻳﺤﻤﺪﻭﻥ اﻟﻠﻪ ﻓﻲ اﻟﺴﺮاء ﻭاﻟﻀﺮاء ” انتهى

ﻭﻗﺎﻝ اﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺣﺪﺛﻨﺎ ﺇﺳﻤﺎﻋﻴﻞ ﻋﻦ ﺇﺑﺮاﻫﻴﻢ ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ اﻟﺪﺳﺘﻮاﺋﻲ ﻋﻦ ﻳﺤﻲ ﺑﻦ ﺃﺑﻲ ﻛﺜﻴﺮ ﻋﻦ ﻋﺎﻣﺮ اﻟﻌﻘﻴﻠﻲ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: “ﻋﺮﺽ ﻋﻠﻲ ﺃﻭﻝ ﺛﻼﺛﺔ ﻣﻦ ﺃﻣﺘﻲ ﻳﺪﺧﻠﻮﻥ اﻟﺠﻨﺔ ﻭﺃﻭﻝ ﺛﻼﺛﺔ ﻋﻠﻰ اﻟﺼﺮاﻁ ﻭﺃﺳﺒﻘﻬﻢ ﺇﻟﻰ ﺩﺧﻮﻝ اﻟﺠﻨﺔ ﻓﺎﻟﺠﻨﺔ ﻣﺤﺮﻣﺔ ﻋﻠﻰ اﻷﻧﺒﻴﺎء ﺣﺘﻰ ﻳﺪﺧﻠﻬﺎ ﻣﺤﻤﺪ ﻭﻣﺤﺮﻣﺔ ﻋﻠﻰ اﻷﻣﻢ ﺣﺘﻰ ﺗﺪﺧﻠﻬﺎ ﺃﻣﺘﻪ

ﻭﺃﻣﺎ ﺃﻭﻝ اﻷﻣﺔ ﺩﺧﻮﻻ ﻓﻘﺎﻝ ﺃﺑﻮ ﺩاﻭﺩ ﻓﻲ ﺳﻨﻨﻪ ﺣﺪﺛﻨﺎ ﻫﻨﺎﺩ ﺑﻦ اﻟﺴﺮﻯ ﻋﻦ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺑﻦ ﻣﺤﻤﺪ اﻟﻤﺤﺎﺭﺑﻲ ﻋﻦ ﻋﺒﺪ اﻟﺴﻼﻡ ﺑﻦ ﺣﺮﺏ ﻋﻦ ﺃﺑﻲ ﺧﺎﻟﺪ اﻟﺪاﻻﻧﻲ ﻋﻦ ﺃﺑﻲ ﺧﺎﻟﺪ ﻣﻮﻟﻰ ﺁﻝ ﺟﻌﺪﺓ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: “ﺃﺗﺎﻧﻲ ﺟﺒﺮﻳﻞ ﻓﺄﺧﺬ ﺑﻴﺪﻱ ﻓﺄﺭاﻧﻲ ﺑﺎﺏ اﻟﺠﻨﺔ اﻟﺬﻱ ﺗﺪﺧﻞ ﻣﻨﻪ ﺃﻣﺘﻲ ” ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ: ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺩﺩﺕ ﺃﻧﻲ ﻛﻨﺖ ﻣﻌﻚ ﺣﺘﻰ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: “ﺃﻣﺎ ﺇﻧﻚ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺃﻭﻝ ﻣﻦ ﻳﺪﺧﻞ اﻟﺠﻨﺔ ﻣﻦ ﺃﻣﺘﻲ”. ﻭﻗﻮﻟﻪ: ﻭﺩﺩﺕ ﺃﻧﻲ ﻛﻨﺖ ﻣﻌﻚ ﺣﺮﺻﺎ ﻣﻨﻪ ﻋﻠﻰ ﺯﻳﺎﺩﺓ اﻟﻴﻘﻴﻦ ﻭﺃﻥ ﻳﺼﻴﺮ اﻟﺨﺒﺮ ﻋﻴﺎﻧﺎ ﻛﻤﺎ ﻗﺎﻝ ﺇﺑﺮاﻫﻴﻢ اﻟﺨﻠﻴﻞ في قوله تعالى   (ﺭﺏ ﺃﺭﻧﻲ ﻛﻴﻒ ﺗﺤﻴﻲ اﻟﻤﻮﺗﻰ ﻗﺎﻝ ﺃﻭﻟﻢ ﺗﺆﻣﻦ ﻗﺎﻝ ﺑﻠﻰ ﻭﻟﻜﻦ ﻟﻴﻄﻤﺌﻦ ﻗﻠﺒﻲ ) صدق الله العظيم

F8F8E8A0-2388-4845-8005-F120CEA89A03

 

هل جزاء من أحسن في عبادة الخالق ونفع عبيده، إلا أن يحسن إليه بالثواب الجزيل، والفوز الكبير، والنعيم المقيم، والعيش السليم، فهاتان الجنتان العاليتان للمقربين فمن نعيم هذة الجنان ﻭﻫﺬا ﻳﻘﺘﻀﻲ ﺃﻥ ﺃﺻﺤﺎﺑﻬﻤﺎ ﻣﻦ ﺃﻫﻞ اﻹﺣﺴﺎﻥ اﻟﻤﻄﻠﻖ اﻟﻜﺎﻣﻞ ﻓﻜﺎﻥ ﺟﺰاﺅﻫﻢ ﺑﺈﺣﺴﺎﻥ ﻛﺎﻣﻞ

ﺑﺪﺃ الله ﺑﻮﺻﻒ اﻟﺠﻨﺘﻴﻦ اﻷﻭﻟﻴﻴﻦ ﻭﺟﻌﻠﻬﻤﺎ ﺟﺰءا ﻟﻤﻦ ﺧﺎﻑ ﻣﻘﺎﻣﻪ ﻭﻫﺬا ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻬﻤﺎ ﺃﻋﻠﻰ ﺟﺰاء اﻟﺨﺎﺋﻒ ﻟﻤﻘﺎﻣﻪ ﻓﺮﺗﺐ اﻟﺠﺰاء اﻟﻤﺬﻛﻮﺭ ﻋﻠﻰ اﻟﺨﻮﻑ ﺗﺮﺗﻴﺐ اﻟﻤﺴﺒﺐ ﻋﻠﻰ ﺳﺒﺒﻪ ﻭﻟﻤﺎ ﻛﺎﻥ اﻟﺨﺎﺋﻔﻮﻥ ﻋﻠﻰ ﻧﻮﻋﻴﻦ ﻣﻘﺮﺑﻴﻦ ﻭﺃﺻﺤﺎﺏ ﻳﻤﻴﻦ ﺫﻛﺮ ﺟﻨﺘﻲ اﻟﻤﻘﺮﺑﻴﻦ ﺛﻢ ﺫﻛﺮ ﺟﻨﺘﻲ ﺃﺻﺤﺎﺏ اﻟﻴﻤﻴﻦ قال الله( ذواتا أفنان)، ﺃﻱ ﺫﻭاﺗﺎ ﺃﺻﻨﺎﻑ ﺷﺘﻰ ﻣﻦ اﻟﻔﻮاﻛﻪ ﻭﻏﻴﺮﻫﺎ ﻭﻟﻢ ﻳﺬﻛﺮ ﺫﻟﻚ ﻓﻲ اﻟﻠﺘﻴﻦ ﺑﻌﺪﻫﻤﺎ

وقال(ﻓﻴﻬﻤﺎ ﻋﻴﻨﺎﻥ ﺗﺠﺮﻳﺎﻥ) صدق الله العظيم

ﻭﻓﻲ اﻵﺧﺮﻳﻴﻦ ﻓﻴﻬﻤﺎ ﻋﻴﻨﺎﻥ ﻧﻀﺎﺧﺘﺎﻥ ﻭاﻟﻨﻀﺎﺧﺔ ﻫﻲ اﻟﻔﻮاﺭﺓ ﻭاﻟﺠﺎﺭﻳﺔ اﻟﺴﺎﺭﺣﺔ ﻭﻫﻲ ﺃﺣﺴﻦ ﻣﻦ اﻟﻔﻮاﺭﺓ ﻓﺈﻧﻬﺎ ﺗﻀﻤﻦ اﻟﻔﻮﺭاﻥ ﻭاﻟﺠﺮﻳﺎﻥ

وقال (ﻓﻴﻬﻤﺎ ﻣﻦ ﻛﻞ ﻓﺎﻛﻬﺔ ﺯﻭﺟﺎﻥ) صدق الله العظيم

ﻭﻓﻲ اﻵﺧﺮﻳﻴﻦ (ﻓﻴﻬﻤﺎ ﻓﺎﻛﻬﺔ ﻭﻧﺨﻞ ﻭﺭﻣﺎﻥ)  صدق الله العظيم

ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻭﺻﻒ اﻷﻭﻟﻴﻴﻦ ﺃﻛﻤﻞ ﻭاﺧﺘﻠﻒ ﻓﻲ ﻫﺬﻳﻦ اﻟﺰﻭﺟﻴﻦ ﺑﻌﺪ اﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺃﻧﻬﻤﺎ ﺻﻨﻔﺎﻥ ﻓﻘﺎﻟﺖ: ﻃﺎﺋﻔﺔ اﻟﺰﻭﺟﺎﻥ اﻟﺮﻃﺐ ﻭاﻟﻴﺎﺑﺲ اﻟﺬﻱ ﻻ ﻳﻘﺼﺮ ﻓﻲ ﻓﻀﻠﻪ ﻭﺟﻮﺩﺗﻪ ﻋﻦ اﻟﺮﻃﺐ ﻭﻫﻮ ﻣﺘﻤﺘﻊ ﺑﻪ ﻛﻤﺎ ﻣﺘﻤﺘﻊ ﺑﺎﻟﻴﺎﺑﺲ ﻭﻓﻴﻪ ﻧﻈﺮ ﻻ ﻳﺨﻔﻰ ﻭﻗﺎﻟﺖ: ﻃﺎﺋﻔﺔ اﻟﺰﻭﺟﺎﻥ ﺻﻨﻒ ﻣﻌﺮﻭﻑ ﻭﺻﻨﻒ ﻣﻦ ﺷﻜﻠﻪ ﻏﺮﻳﺐ ﻭﻗﺎﻟﺖ: ﻃﺎﺋﻔﺔ ﻧﻮﻋﺎﻥ ﻭﻟﻢ ﺗﺰﺩ ﻭاﻟﻈﺎﻫﺮ ﻭاﻟﻠﻪ ﺃﻋﻠﻢ ﺃﻧﻪ اﻟﺤﻠﻮ ﻭاﻟﺤﺎﻣﺾ ﻭاﻷﺑﻴﺾ ﻭاﻷﺣﻤﺮ ﻭﺫﻟﻚ ﻷﻥ اﺧﺘﻼﻑ ﺃﺻﻨﺎﻑ اﻟﻔﺎﻛﻬﺔ ﺃﻋﺠﺐ ﻭﺃﺷﻬﻰ ﻭﺃﻟﺬ ﻟﻠﻌﻴﻦ ﻭاﻟﻔﻢ

وﻗﺎﻝ (ﻣﺘﻜﺌﻴﻦ ﻋﻠﻰ ﻓﺮﺵ ﺑﻄﺎﺋﻨﻬﺎ ﻣﻦ اﺳﺘﺒﺮﻕ) صدق الله العظيم

ﻭﻫﺬا ﺗﻨﺒﻴﺔ ﻋﻠﻰ ﻓﻀﻞ اﻟﻈﻬﺎﺋﺮ ﻭﺧﻄﺮﻫﺎ ﻭﻓﻲ اﻷﺧﺮﻳﻴﻦ ﻗﺎﻝ (ﻣﺘﻜﺌﻴﻦ ﻋﻠﻰ ﺭﻓﺮﻑ ﺧﻀﺮ ﻭﻋﺒﻘﺮﻱ ﺣﺴﺎﻥ) صدق الله العظيم

ﻭﻓﺴﺮ اﻟﺮﻓﺮﻑ ﺑﺎﻟﻤﺤﺎﺑﺲ ﻭاﻟﺒﺴﻂ ﻭﻓﺴﺮ ﺑﺎﻟﻔﺮﺵ ﻭﻓﺴﺮ ﺑﺎﻟﻤﺤﺎﺑﺲ ﻓﻮﻗﻬﺎ ﻭﻋﻠﻰ ﻛﻞ ﻗﻮﻝ ﻓﻠﻢ ﻳﺼﻔﻪ ﺑﻤﺎ ﻭﺻﻒ ﺑﻪ ﻓﺮﺵ اﻟﺠﻨﺘﻴﻦ اﻷﻭﻟﻴﻴﻦ

وﻗﺎﻝ (ﻭﺟﻨﻰ اﻟﺠﻨﺘﻴﻦ ﺩاﻥ) ﺃﻱ ﻗﺮﻳﺐ ﻭﺳﻬﻞ ﻳﺘﻨﺎﻭﻟﻮﻧﻪ ﻛﻴﻒ ﺷﺎﺅا ﻭﻟﻢ ﻳﺬﻛﺮ ﺫﻟﻚ ﻓﻲ اﻵﺧﺮﻳﻴﻦ

وﻗﺎﻝ (ﻓﻴﻬﻦ ﻗﺎﺻﺮاﺕ اﻟﻄﺮﻑ) صدق الله العظيم

ﺃﻱ ﻗﺪ ﻗﺼﺮﻥ ﻃﺮﻓﻬﻦ ﻋﻠﻰ ﺃﺯﻭاﺟﻬﻦ ﻓﻼ ﻳﺮﻭﻥ ﻏﻴﺮﻫﻢ ﻟﺮﺿﺎﻫﻦ ﺑﻬﻢ ﻭﻣﺤﺒﺘﻬﻦ ﻟﻬﻢ ﻭﺫﻟﻚ ﻳﺘﻀﻤﻦ ﻗﺼﺮﻫﻦ ﺃﻃﺮاﻓﻬﻦ ﺃﺯﻭاﺟﻬﻦ ﻋﻠﻴﻬﻦ ﻓﻼ ﻳﺪﻋﻬﻢ ﺣﺴﻨﻬﻦ ﺃﻥ ﻳﻨﻈﺮﻭا ﺇﻟﻰ ﻏﻴﺮﻫﻦ ﻭﻗﺎﻝ ﻓﻲ اﻵﺧﺮﻳﻴﻦ (ﺣﻮﺭ ﻣﻘﺼﻮﺭاﺕ ﻓﻲ اﻟﺨﻴﺎﻡ) صدق الله العظيم

ﻭﻣﻦ ﻗﺼﺮﺕ ﻃﺮﻓﻬﺎ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺑﺎﺧﺘﻴﺎﺭﻫﺎ ﺃﻛﻤﻞ ﻣﻤﻦ ﻗﺼﺮﺕ ﺑﻐﻴﺮﻫﺎ

ﺃﻧﻪ ﻭﺻﻔﻬﻦ ﺑﺸﺒﻪ اﻟﻴﺎﻗﻮﺕ ﻭاﻟﻤﺮﺟﺎﻥ ﻓﻲ ﺻﻔﺎء اﻟﻠﻮﻥ ﻭﺇﺷﺮاﻗﻪ ﻭﺣﺴﻨﻪ ﻭﻟﻢ ﻳﺬﻛﺮ ﺫﻟﻚ ﻓﻲ اﻟﺘﻲ ﺑﻌﺪﻫﺎ

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