Azami 12719

Narrated by Tirmidhi (3159), Ahmad (4141) - and this is his wording, and Hakim (2/375), all of them through the route of Israel, from Suddi, from Murrah, from Abdullah, and he related it. Its chain is hasan because of Suddi, who is Ismail bin Abdul-Rahman bin Abu Kareemah, and he is hasan al-hadith when his error is not apparent. However, Shubah narrated it from Suddi through the same route as stopped (mawquf), as found in Tirmidhi (3160) and Ahmad (4128). Then Abdul-Rahman bin Mahdi related with a chain that he said, "I said to Shubah, 'Israel narrated to me from Suddi, from Murrah, from Abdullah, from the Prophet ﷺ.'" Shubah said, "I did indeed hear it from Suddi as raised (marfu), but I deliberately leave it out." This means that the original narration is marfu, but Shubah was cautious about raising it.The second meaning is that "coming" (wurud) means passing over the bridge (sirat) that spans hellfire, which everyone who enters Paradise must cross. This is the view held by some scholars, including Nawawi, and it is how Sheikh Islam bin Taymiya interpreted it, as found in Fatawa (4/279). He cited as evidence a hadith narrated by Muslim (191:316) from Jabir indicating that it refers to crossing the bridge. He then said, "The bridge is a crossing structure, and everyone who enters Paradise must pass over it, whether they were young in this world or not." End of quote. The hadith of Muslim is fully cited in its place.Some scholars held that the entry mentioned here refers only to the disbelievers, not the believers, based on the context of the verse, since the disbelievers and the devils were mentioned earlier in the verse "By your Lord, We will surely gather them and the devils, then We will bring them around Hell on their knees. Then We will surely pull out from every sect those most defiant toward the Most Merciful. Then indeed, We are most knowing of those most worthy of burning therein. And there is none of you except he will come to it. This is upon your Lord an inevitable decree. Then We will save those who feared Allah and leave the wrongdoers therein, on their knees" [Surah Maryam 19:68–72].This meaning has been narrated from Ibn Abbas, as recorded by Ibn Jareer in his commentary (15/596) from Ibn Muthanna, who said, "Abu Dawud narrated to us, Shubah narrated to us, saying, 'Abdullah bin Saaib informed me, from a man who heard Ibn Abbas recite it as, "and there is none of them except he will come to it," meaning the disbelievers.'" He said, "No believer will come to it." End of quote.I say, firstly, its chain is daif, for it contains an unnamed, unknown man. Secondly, Ibn Abbas's recitation of "and there is none of them" instead of "and there is none of you" is an anomalous (shadh) recitation. Thirdly, it is not supported by the hadiths and reports that have come down in this matter. Fourthly, regarding the statement of Allah, "Then We will save those who feared Allah," it is known that "then" indicates sequence, so would those who are saved and purified be among them, meaning the disbelievers? This is something objectionable that no one holds. And Allah knows best what is correct.