In the name of God, the most gracious, the most merciful

وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًۭا مَّقْضِيًّۭا

And there is none of you except he will come to it. This is upon your Lord an inevitability decreed. [19:71]

The meaning of "the crossing" in the verse is not entering the fire, but rather passing over it. This passing occurs on "الصراط" (The bridge), which is a bridge set up over Hell that only Muslims will cross, with some being saved and others falling into the fire. As for the disbelievers, they will not cross the bridge because they will enter Hell directly, humiliated. This is the view of Ibn Mas'ud, may Allah be pleased with him, and it is supported by many scholars.

Ibn Rajab Al-Hanbali – may Allah have mercy on him – said: "Know that people are divided into: a believer who worships Allah alone and does not associate anything with Him, and a polytheist who worships others alongside Allah. As for the polytheists: they do not pass over the bridge; rather, they fall into the fire before the bridge is placed." End quote from “Al-Takhwīf min al-Nār” (p. 233).

According to this statement, if the term "arrival" is used in relation to Muslims, as in the verse from "Mary" where Allah says (And none of you), it means passing over Hell. However, the arrival mentioned in relation to disbelievers means entering it.

The term " ورود" can refer to two meanings: one is an entrance into something, and the other is an approach or arrival with oversight without entering. Both meanings are found in the Book of God Almighty. The first meaning pertains to the people of warning among the disbelievers and those who commit sins. In this context, God Almighty says: { Indeed, you [disbelievers] and what you worship other than Allāh are the firewood of Hell. You will be coming to [enter] it. * Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein. } [Al-Anbiya’: 98-99].

Allah the Most High also says: { He[Pharoah] will precede his people on the Day of Resurrection and lead them into the Fire; and wretched is the place to which they are led. } (Hud 98).

Ibn Rajab – may Allah have mercy on him – said: "For when a person is associated in punishment with the one who was the cause of their torment, it intensifies their pain and regret." End quote from “Al-Takhwīf min An-Naar” (p. 99).

As for [coming to it] in the second sense: it is from the words of Allah the Most High ( And when he came to the water [i.e., well] of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women holding back [their flocks]. ) Al-Qasas 23, and from the words of Allah the Most High ( And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, "Good news! Here is a boy." And they concealed him, [taking him] as merchandise and Allāh was Knowing of what they did. ) Yusuf 19.

Since the verse "Mary" applies to all Muslims, the reference will be to the second meaning. As for the first meaning, it does not pertain to all Muslims, but rather to those who deserve to enter it, and non-believers share in that as well.

Some scholars have argued that the fire mentioned in the verse { And there is none of you except he will come to it. This is upon your Lord an inevitability decreed. } (Maryam 19:71) is entering the Fire - and that the righteous will be saved from its heat and flames, and the Lord of the Worlds will keep in it the unjust disbelievers and those Muslims who deserve punishment in it. As for the disbelievers, their punishment will be eternal, and as for the Muslims, their punishment will be for a period of time. The evidence for that is what came after that verse - and this is the saying of Ibn Abbas, may Allah be pleased with him, and he used to cite as evidence for that the words of Allah the Almighty about Pharaoh: { He will precede his people on the Day of Resurrection and lead them ("فَأَوْرَدَهُمُ ٱلنَّارَ ۖ") into the Fire; and wretched is the place to which they are led. } (Hud 11:98)

and His saying: {And We will drive the criminals to Hell, in droves} (Maryam 19:86). And His saying ( Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein. ) Al-Anbiya’/99, and Muslim Al-A’war narrated on the authority of Mujahid ( And there is none of you except he will come to it. ) he said: enter it.

Some scholars have said that what is meant by “coming” here is passing over the Sirat (The bridge). The commentator of At-Tahawiyyah says: “The commentators differed about what is meant by “coming” in the words of Allah the Almighty: { And there is none of you except he will come to it. } [Maryam 19:71]. What is the most apparent and strongest meaning is that it is passing over the Sirat. Allah the Almighty said: { Then We will save those who feared Allāh and leave the wrongdoers within it, on their knees. } [Maryam 19:72].

In “Saheeh” it is narrated that the Prophet (blessings and peace of Allah be upon him) said: "None of those who gave the pledge under the tree shall enter the Fire.". Hafsah said: I said: O Messenger of Allah, does not Allah say: {And there is none of you except he will pass over it (Hell) } [Maryam 19:71]? He said: “Have you not heard that He says: ‘Then We shall save those who use to fear Allah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell)?’” [19:72]

The Prophet (peace be upon him) indicated that entering the fire does not necessarily follow from its arrival, and that salvation from evil does not require its occurrence, but rather the establishment of its cause. Thus, if an enemy seeks to destroy someone but is unable to do so, it is said: "God saved him from them." This is why Allah said, "And when Our command came, We saved Hud" (Hud 58), "So when Our command came, We saved Salih" (Hud 66), and "And when Our command came, We saved Shu'ayb" (Hud 94). The punishment did not befall them, but rather others; and were it not for what Allah had specifically granted them as means of salvation, they would have faced what those others faced. The same applies to those who approach the fire; they will pass over it on the bridge, and then Allah will save those who are righteous while leaving the wrongdoers in it, fallen on their knees. The Prophet (peace be upon him) clarified in the mentioned Hadith of Jabir that the arrival refers to the crossing over the bridge.

The truth is that the passage to the Fire is of two types: the passage of the disbelievers, the people of the Fire, so this is the passage of entry, there is no doubt about that, as Allah the Almighty said about Pharaoh (He will precede his people on the Day of Resurrection and lead them into the Fire; and wretched is the place to which they are led.) Hud/98, meaning: wretched is the entrance to which they will enter.

The second arrival: the arrival of the monotheists, meaning: their passing over the bridge in the manner mentioned in the hadiths. End quote from “The Great Resurrection” (pp. 267, 268).

Whether this statement is said - which is closer to the truth in our view - or according to the statement of Ibn Abbas, there is no contradiction between the texts of revelation, and praise be to God, Lord of the Worlds.

As for the wisdom of the As-sirat (The bridge) for believers, it is to be certain of the blessing he is in, because whoever enters Paradise without seeing Hell, even from afar, will not feel the extent of the blessing he has obtained. A person does not feel the blessing of health if he does not get sick, even if he sees some sick people.

And God knows best.