“وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ”.
تدبرت هذا الوعد من الله بهذا النعيم للسادة المجاهدين؛ فإذا هو يجلُّ عن كل بيانٍ.
إن الجهاد هو الغربة عن الأهل والنَّأْيُ عن الديار، وهو الظَّعْن والارتحال، وهو الجَهد والكَدْح، وهو الهِياج والضوضاء، وهو الاختلاف والاضطراب، وهو الجَدْب والشَّظَف؛ هو كل ذلك جميعًا.
وإن المجاهدين هم أفقرُ العالمين -نفوسًا وأجسادًا- إلى السكون والسُّكنى والراحة والرفاهية؛ وهي معاني المساكن الطيبة، وهم أحوجُ الناس -نفوسًا وأجسادًا- إلى اللُبث والمُكث والتوطُّن والإقامة؛ وهي معاني جنات عدنٍ؛ فإن العدْن هو الإقامة الدائمة، وجنات عدنٍ هي التي خصها الله بمضاعف القرار.
لذلك كان جزاء الرَّبِّ البرِّ الشكورِ لهم من جنس ما عملوا ولاقَوا؛ “وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ”.
ذلك؛ وتأملوا في معانى هذا النعيم في الآية هذه القطعة النفيسة للإمام البقاعي في كتابه الفذِّ؛ “نظمُ الدرر في تناسب الآيات والسور”؛ فإن الله أفاض على بصيرته فيها حتى لكأنها له رأيُ عينٍ.
قال برهان الدين البقاعي -تقبل الله قوله-: “ولما كانت المساكن لا تروق إلا بما يقارنها من المعاني الحسنة؛ قال: “طَيِّبَةً”، أي في الاتساع واختلاف أنواع الملاذِّ، وعلوِّ الأبنية والأسرَّة، مع سهولة الوصول إليها، وفي بهجة المناظر وتيسر مجاري الريح بانفساح الأبنية، مع طِيب الغرف، لم يُفسد الماء الجاري تحتها شيئًا من ريحها ولا في اعتدالها في شيءٍ مما يراد منها، ولما كانت لا يُرغب فيها إلا بدوام الإقامة؛ بين صلاحيتها لذلك بقوله: “فِي جَنَّاتِ عَدْنٍ”، أي بساتين هي أهلٌ للإقامة بها، لا يُحتاج في إصلاحها إلى شيءٍ خارجٍ يحتاج في تحصيله إلى الخروج عنها، ولا آخر لتلك الإقامة، قال حمزة الكرماني في كتابه “جوامع التفسير”: هي قصبة الجِنان، ومدينة الجنة، أقربها إلى العرش”.
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