Manuscript volume 4 · Page 263

النار؛ لأنهم ليسوا بخارجين من النار أبدا، فلا يموتون فيها ولا يحيون، فتتخدر جوارحهم بإزالة الروح الحساس منها.

وثم طائفة يعطيهم الله بعد انقضاء موازنة المدد بين العذاب والعمل نعيما خياليا مثل ما يراه النائم. وجلده كما قال تعالى: ﴿كُلَّما نَضِجَتْ جُلُودُهُمْ﴾ [النساء: ٥٦]، هو كما قلنا خدرها، فزمان النضج والتبديل يفقدون الآلام؛ لأنه إذا انقضى زمان الإنضاج خمدت النار في حقهم.

فيكونون في النار كالأمة التي دخلتها وليست من أهلها، فأماتهم الله فيها إماتة، فلا يحسون بما تفعله النار في أبدانهم. الحديث بكماله ذكره مسلم في صحيحه، وهٰذا من فضل الله ورحمته.

(أسماء الأبواب وصفات الداخلين)

وأما أبواب جهنم فقد ذكر الله من صفات أصحابها بعض ما ذكر، ولكن من هٰؤلاء الأربع الطوائف الذين هم أهلها؛ ومن خرج بالشفاعة أو العناية ممن دخلها فقد جاء ببعض ما وصف الله به من دخلها من الأسباب الموجبة لذٰلك.

وهي باب الجحيم وباب سقر وباب السعير وباب الحطمة وباب لظى وباب الحامية وباب الهاوية. وسميت الأبواب بصفات ما وراءها مما أعدت له، ووصف الداخلون فيها بما ذكر الله تعالى، في مثل قوله في لظى إنها ﴿تَدْعُوا من أَدْبَرَ وتَوَلَّى وجَمَعَ

itself. For they will never leave the Fire, and they neither die nor live in it. Their limbs become numb as the sensory spirit is removed from them.

There is also a group to whom God grants imaginal bliss, like what a sleeper sees, once the period balancing the duration of punishment and that of the deeds has ended. As for his skin, in the words of God Most High, “Whenever their skins are roasted through” [al-Nisaʾ 4:56], its condition is, as we said, numbness. So during the time of roasting and replacement they lose their pains, for when the time of roasting is over the Fire goes out with respect to them.

They are in the Fire like the community that entered it without belonging to it. God causes them to die a death there, so they do not feel what the Fire does to their bodies. Muslim records the full hadith in his Sahih. This is from God's bounty and mercy.

(The Names of the Gates and the Qualities of Those Who Enter)

As for the gates of Jahannam, God has mentioned some of the qualities of their occupants from among the four groups that truly belong there. Any of those who enter it and later leave through intercession or divine care has nevertheless brought some of the grounds for entry that God has ascribed to those who enter it.

These are the gate of al-Jaḥīm, the gate of Saqar, the gate of al-Saʿīr, the gate of al-Ḥuṭamah, the gate of Laẓā, the gate of al-Ḥāmiyah, and the gate of al-Hāwiyah. The gates are named for the qualities of what lies beyond them, for which they were prepared. Those who enter them are described by God Most High in such words as His saying of Laẓā, that it “calls whoever turned his back and withdrew, gathered wealth