What is the interpretation of His saying (Glorified and Exalted is He): “And there is no one among you but will pass through it”?

The Shaykh : As for the meaning of his saying (peace and blessings be upon him) ; the hadith points to the saying of Allah (Blessed and Exalted is He). He said (Mighty and Majestic) — the address is to the jinn and the humans —, ; meaning: that this was written in the Book, so it is necessary for every individual of both groups, the jinn and the humans, that they enter the Fire. Then He said (Glorified and Exalted is He): .
So it is necessary for every human to enter the Fire, but with a great difference. The Muslim enters the Fire, and the Fire does not touch him with punishment. As for the disbeliever or the open sinner, each is according to what sins he committed. As for the disbeliever, he is eternal in the Fire. As for those below him, it is as we mentioned.
And in this noble verse, they differed in interpretation with three opinions:
The first opinion: that the intended meaning of “passing through” is passing by the side of the Fire, not entering it; because they say in the Arabic language: “He led the camel to the watering place,” which does not mean that he entered the watering place with it. So the meaning of His saying (Glorified and Exalted is He): according to the first opinion; meaning: he passes by it on the side. But whoever is among the disbelievers or the open sinners, he is inside it despite his nose. As for whoever is a believer, he passes by its side. This is the first opinion.
And the second opinion: meaning: he passed over it. So he sees the Fire, but he does not feel its heat or its smoke.
And the third opinion — and the last, which is the correct one —: that the intended meaning of “passing through” is entering. It is sufficient that the entering is from the same Sirat. So the Sirat is like a tunnel in a mountain. The one passing over surrounds the ones entering, but whoever is like this one whom the Fire does not touch except to fulfill the oath, the Fire does not affect him.
And this opinion, as I mentioned earlier, is the stronger position. Why?
Because Imam Muslim narrated in his “Sahih” from the hadith of Hafsa, I think, or Jabir ibn Abdullah — I am uncertain now —, but the story certainly concerns Hafsa bint Umar, the wife of the Prophet (peace and blessings be upon him). He said: He (peace and blessings be upon him) said: . Hafsa said: How is that, O Messenger of Allah? Allah says: ? We note here something very important: that the “passing through” mentioned in the verse was understood by Lady Hafsa to mean entering. So the saying of the Messenger (peace and blessings be upon him) that: was difficult for her. This negation was difficult for her along with the teaching of the Lord of the Worlds in the verse that the two groups, all of them, must enter without exception. We find that the Messenger (peace be upon him) was in the position of approving Lady Hafsa’s understanding of the meaning of “passing through” as entering. The Messenger did not say to her, “No, O Hafsa; ‘passing through’ here means passing by the side of the Fire, or from above Hell.” But he (peace be upon him) first approved her understanding that the meaning of “passing through” is the entering that is negated in his hadith (peace be upon him), which is: .
He approved her understanding, but he (peace and blessings be upon him) drew her attention to her error in stopping at the word “passing through” without completing the verse. So he said to her: . She said: . So we conclude from this hadith that the meaning of “passing through” is the meaning of entering; because the Prophet (peace and blessings be upon him) approved Lady Hafsa’s understanding of the verse, that “passing through” means entering. But he said the completion of the verse: ; meaning: that this entering for the righteous is only for the lesson and to see those who used to mock them in worldly life .
It is good to mention here another hadith that is more explicit than the hadith of Jabir, as we said — or Hafsa —. But we mention this hadith — also — as we sometimes do, killing two birds with one stone. First, we clarify that its meaning is like the meaning of the hadith of Hafsa. Second, it is weak in chain, so it can be cited but not used as proof. The hadith was narrated by Imam Abu Abdullah al-Hakim in “al-Mustadrak” with a chain containing obscurity and weakness, from Jabir ibn Abdullah al-Ansari that: a man met him on the road in Madinah; so he asked him about this verse after he told him that a disagreement occurred in one of the gatherings regarding the meaning of “passing through” in it. So each went to one of the three meanings. So Jabir’s answer was that he put his two fingers in his ears and said: “May they be deaf if I did not hear the Messenger of Allah (peace and blessings be upon him) say: .” This hadith confirms the meaning of the hadith of Jabir in “Sahih Muslim.” And we conclude with the summary: that the meaning of is that entering is necessary; because Allah said in the verse: . This is the oath, but the Fire does not touch him; because Allah (Mighty and Majestic) protected the righteous from the Fire touching them. As for entering, it is necessary. So whoever has two children and then our Lord (Mighty and Majestic) took them before they reached the age of accountability, and their father and mother sought reward from Allah; the Fire does not touch them with punishment.
And perhaps this is sufficient — if Allah wills — as an answer to the question.

The questioner : May Allah reward you with good. May Allah preserve you — if Allah wills.