Explanation of the scholars' disagreement regarding the meaning of "entering" mentioned in the saying of Allah the Exalted: "And there is no one among you but will enter it," and an explanation of the stronger of the opinions.

The Shaykh : However, the exegetes differed regarding the meaning of "entering" in the verse: There are three opinions. The first opinion is the apparent meaning of the verse: "entering it" means going into it. The second opinion: "entering it" means passing over it. The third opinion: passing by its edge or its side. Each of these three opinions has a basis from the Arabic language perspective, because "entering" (al-wurud) comes to mean entering and going in, it comes to mean passing over, and it comes to mean approaching a place, such as leading camels to a water trough; its meaning is not entering it, but being at the edge of the trough. So each of these three opinions in interpreting "entering" in the aforementioned verse: has a linguistic basis. However, here the importance of the Sunnah becomes apparent to the Muslim researcher, as they say today, "it puts the dots on the letters" and removes the possibilities that arise in some Qur'anic texts, like this text: "entering" is interpreted with three meanings as we mentioned. The Sunnah specifies for us that the meaning of "entering" is going in, and the evidence for this is abundant, and I do not wish to go on at length in mentioning them, but I will mention one text from them: Imam Muslim narrated in his "Sahih" from the hadith of Jabir ibn 'Abd Allah al-Ansari, that the Prophet (peace and blessings be upon him) said one day: So the matter became difficult for one of the Mothers of the Believers, the wives of the noble Prophet, namely Hafsa bint 'Umar ibn al-Khattab (may Allah be pleased with her). This news became difficult for her: She said: How, O Messenger of Allah, when Allah (Mighty and Majestic) says: So from this difficulty that Lady Hafsa raised based on what she understood from the text of her Prophet and husband when she cited the verse, its meaning was that she understood that the verse is contrary to the hadith, i.e., the meaning of the verse: going into it, so how does the Messenger (peace be upon him) say: ?! Therefore, the matter became difficult for her. I want to dwell on this argument from Lady Hafsa; she argued with the verse that every created being must enter the Fire, and among them are the companions of the tree, so the matter became difficult for her when she heard her Prophet say: If the meaning of "entering" in the verse were other than going in, the Prophet (peace and blessings be upon him) would have corrected the meaning she understood from the verse, but the reality is that the Prophet (peace and blessings be upon him) approved her understanding and that the meaning of "entering" is going in, except that he explained to her that the difficulty that arose for her is void and gone from the root, because he said (may the prayer and peace of Allah be upon him) to her: ألم تقرئي ما بعد الآية : وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَقْضِيًّا * ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا Have you not read what comes after the verse: "And there is no one among you but will enter it, it is a binding decree upon your Lord, then We will save those who fear Us and leave the wrongdoers in it prostrate"
So this hadith clarifies for us the meaning of the verse: that "entering" means going in first, and that this going in is general and comprehensive for the believer and the disbeliever, for the righteous and the wicked , but whoever is deserving of salvation from the Fire without punishment, Allah (Mighty and Majestic) saves him from it and takes him out safely, and whoever is deserving of remaining in it as long as Allah wills, that is the one about whom Allah (Mighty and Majestic) said: So this going in is of two types: going in accompanied by punishment, and this is specific to the wicked or the disbelievers, each according to his degree. Or going in not accompanied by punishment. So what is the wisdom of that? The scholars of exegesis, and especially among them Fakhr al-Din al-Razi in his famous exegesis "Mafatih al-Ghayb," mentioned many wisdoms for this, among them: that the righteous, when they enter the Fire and it does not touch them with punishment, they see the people of the Fire how they are being punished while they are not being punished. This is a wondrous sign from the signs of Allah (Mighty and Majestic) on the Day of Resurrection: the Muslims are in the heart of the Fire, but the Fire has absolutely no effect on them, but it burns whoever deserves burning and punishes whoever deserves punishment from the disbelievers or the wicked. So when they see these types of punishment, they praise Allah (Mighty and Majestic) for having saved them from the Fire. So this is a lesson from their entering the Fire as a passage and seeing the people of the Fire being punished.