o Muslims also have to pass through Sarat Bridge?
Question: There is a verse in the Holy Qur’an:
71 Then we save those who fear, and the oppressors vow therein. ﴾ (Surah Maryam: 71-72)
“Every one of you is going to enter there.” This is a definite, decided matter before your Lord (71). Then We will save the pious and leave the disobedient on their knees.
” The address is only to the disbelievers. To declare this as the addressee to all human beings, whether they are believers or disbelievers? It is a mistake of the commentators and it is also against other verses of the Holy Qur’an. In which it is said that the believers will be kept away from hell.
( Surah Al-Anbiya: 101)
Is it correct to say that the above-mentioned commentator? We have been hearing that according to this verse, every Muslim and unbeliever will surely go to hell, then Allah will make Muslims live in good health and the unbelievers will remain in hell. (Dr. Usman, Lahore) Answer
: “Each one of you” who is the addressee? They are the same disbelievers who have been mentioned before with the missing word and now they are here. It is being said that every one of you must go to Hell. Or is it addressed to all human beings whether they are believers or disbelievers?
Some people have also described the first meaning. However, the commentators of the community have declared the second meaning to be more correct and more valid because it is supported by many authentic hadiths. Which is narrated by various Companions, Radwanullah anhum al-Jamain. In these hadiths, its interpretation is described in such a way that a bridge will be built over hell, which is called Al-Sarat or Jasir Jahannam in Sahih Bukhari and Sahih Muslim, and this is why Imam Al-Bukhari, may God bless him and grant him peace, has tied the title of the chapter as “Bab al-Sarat Jasir Jasr Jahannam, “The description of al-Sarat, which is the bridge of Hell.”
In our language, this is known as “Pul Sarat”. It is further explained by a companion of the Prophet, may God’s prayers and peace be upon him. It is like this:
“Al-Jisr will be finer than hair and sharper than a sword” (Sahih Muslim: Al-Iman, No. 183).
It is stated in the hadiths that there will be iron spikes and very dangerous thorns in this bridge and it will be a place in which there is a possibility of stumbling step by step and not stability. and those whom Allah wills, He will take them in His grasp. Moreover, Allah will give a physical existence to trust and mercy, and they will also stand on the right and left sides of this bridge, and the traitors and They will impeach those who cut mercy. The Prophet, may God’s prayers and
peace be upon him, will be standing on this bridge praying: ” O Allah! ” Give me peace, give me peace.”
The Messenger of Allah, peace and blessings be upon him, added: “I and my companions will be the first to cross this bridge.”
Every believer and unbeliever will have to pass over this bridge. Believers will pass sooner or later according to their actions. Like others, some would fall and stumble. Thus, some people will cross the bridge perfectly safe, some injured, and some will fall into hell. They will be taken out later through intercession. But the unbelievers will not cross this bridge. will not be successful and all will fall into hell.
(Sahih Bukhari: Al-Salaat, Chapter Fazl al-Sujud, Al-Raqaq, Chapter Al-Sarat, Jasr Jahannam, Al-Tawheed, Chapter Qul Allah Ta’ala (Wujooh yum’eez Nadhirah) No. 804.6573.7439.3437. Sahih Muslim, Kitab al-Iman, Chapter Ma’rifat, Tariq al-Rawiya, No. 182.183. Chapter Adni Ahl al-Jin. This is further supported by the following authentic hadiths:
1. Hazrat Umm Mubashir (RA) says that on one occasion, the Prophet (PBUH) said to Hazrat Hafsa (RA), God willing, any one of those family members will go to hell. I will not go to those who pledged allegiance by sitting under this tree. Hazrat Hafsa (RA) said: O Messenger of Allah (PBUH)! Didn’t Allah say: “Each of you will enter this Hell”? Then the Prophet (peace and blessings of Allah be upon him) said: (That is right, but only after that). Allah said: “Then we are the pious.” He will deliver them and leave the oppressors on their knees in it.”
2. Hazrat Abu Samiyyah (may God bless him and grant him peace) narrates that there was a difference between us regarding entry (entering hell mentioned in the verse), some said that believers will not enter hell and some said that Believers and disbelievers will all go to hell, then Allah will grant salvation to the people of faith and piety. So (to find out the truth of this difference) I met Hazrat Jabir bin Abdullah (RA) and these two opinions were presented to him. presented, then he put his fingers in his ears and said that both my ears would become deaf, if I had not heard the Messenger of Allah (peace and blessings of Allah be upon him) saying that entry means to enter, i.e., the good and the bad in Hell. It will surely go, but Hell will become cold and peaceful for the believers, as it was for Hazrat Ibrahim (peace be upon him). Then Allah will grant salvation to the pious and leave the wrongdoers to fall into it. (Al-FathAl-Rabani: 209/18) And Al-Hashimi said, “Wah Ahmad and Warjala Thaqat, Majmam al-Zawaid, Vol. 7, p. 55, Tafsir of Surah Maryam) In Sunan Tirmidhi, the same interpretation of this verse was also narrated from Hazrat Abdullah bin Mas’ud (RA). Imam Tirmidhi (R.A.) Hasan and Shaykh al-Albani Ḥifzullah called it Sahih.
3. In another hadith, the Prophet (peace and blessings of Allah be upon him) said, “He whose three children died before reaching puberty, the fire will not touch him, except to make the oath lawful” (Sahih Bukhari: Al-Janaiz, Chapter Fazl Min Mat La Wold). Fahtasab. Muslim: Kitab al-Bab Fazl Min Yamut Lah Wold Fahtasbah)
Imam Qurtubi, may God have mercy on him, says: And in Minkum, the oath is included, it is supported by this hadith. It is as if two things have been proved from this hadith, one is that this verse includes the meaning of “wow” and the other is that every believer and believer will also enter hell.
An important explanation:
Some have made the meaning of entry as “entering” and some as “just passing”. Pass through hell, it does not matter, because the fire of hell will be extinguished for them and will not say anything to them. Their entry will be safe.
Imam Qurtubi (may God bless him and grant him peace) has raised another question here: Will the Prophets (peace be upon him) also enter Hell? In answer to this, he said: We do not apply it, but it must be said that all creatures will be in Hell. It will enter, as the hadith of Hazrat Jabir (RA) indicates. Therefore, the disobedient will enter Hellfire because of their crimes, and the saints and the blessed ones will enter Hellfire to intercede for them. Therefore, there is a great difference between these two entrances. (Tafseer al-Qurtubi: 6/139)
It is clear from this that the meaning of entry is to pass or to enter, there is no contradiction or contradiction in them, because the goal and wealth of both are the same, that the people of faith can cross the bridge of hell or hell with good health or with a little effort. They will pass through and be safe from the punishment of hell.
One more doubt:
The above explanation also clears the doubt that some people present that it is said about the righteous people in Surah Al- Anbiya
:
won’t listen”While the above-mentioned interpretation is against this Quranic verse. But the fact is that the interpretation of the verse in question has been done in the light of the most correct hadiths. How can it be against any other verse of the Holy Quran? That interpretation seems to be against the verse of Surah Al-Anbiya (peace be upon them). Their understanding and thinking of the Qur’an is flawed. Because they give more importance to their thinking and thinking than the hadith of the Messenger. ) will have more understanding of the Qur’an? No, not at all. The Tafsir described by the Prophet of the Qur’an is the original Tafsir of the Qur’an. Today, how many lofty claims of understanding the Qur’an do modern commentators make compared to the hadith of the Prophet (peace and blessings of Allah be upon him). His understanding of the Qur’an is not equal to that of Prakah.
However, it was being submitted that when the believers will pass over the hell or inside the hell in such a way that the fire of the hell will not touch them. The meaning of the verse is also that the people of Hell will stay away from the punishment of hell, and the same thing has been stated in the commentary of the verse in question, which is also supported by the second
verse
: Where was the contradiction and contradiction?
Commentators have also explained this passage. Therefore, Sahib Ruh al-Ma’ani writes:
“There is no contradiction between this verse and the word of the Most High (( علىـيك عنها موبادون )) because the meaning is removed from its punishment” (Tafseer Ruh al-ma’ani, Vol. 16, p. 122).
“This is not contrary to Ayatollah’s saying, ‘Owlayik ‘anha mubadoon’, because what is meant by being kept away from hell is to be kept away from its punishment.” And Imam Qurtubi, may God have mercy on him, says
:
About the punishment in it, and the burning in it. They said: Whoever enters it and does not feel it, and does not feel pain or pain from it, then he is far from it in reality. Salvation after entry.” (Tafseer al-Qurtubi: 137/6)
” Neither will anyone feel any pain or discomfort in it. So it is in fact to be kept away. The argument of those who hold this point of view is that Allah says, “Then We will save those who are pious.” “So thumma (then) signifies salvation after entering.”
“Kَانَ عَلَىٰ رَبِّكَ حتماً مِقْقِيِّ means that everyone will go to hell, it is a fixed decision of Allah. Some have taken it to mean an obligatory oath, the same amount that must be followed. The meaning of both is the same, the entrance of the believer and the unbeliever. It will definitely be from hell or in hell
.It is also clear from these words. That everyone will go to hell, but the people of faith and piety will be saved from its punishment, but the disbelievers and polytheists will be left in it, because the punishment of hell is eternal for them. They will never be saved from it. However, there will be a group of people of faith and monotheism who will be responsible for major sins and have not repented of them in this world. I will forgive. In that case, they too will leave the Hellfire safely and if Allah wills to punish them according to their sins, then they too will be in the Hellfire as long as Allah wills and will be in the Hellfire. They will suffer punishment, then later through intercession or because of Allah’s grace and mercy, they will be taken out of Hell and entered into Paradise. This is the belief of Ahl al-Sunnah.
On the contrary, the Mu’tazila say that a Muslim who commits a major sin will always remain in hell, and the Marjiyyah say that a major sin does not cause any damage to a Muslim’s faith, so he will not go to hell. They are favorable. One makes a person despair of Allah’s mercy, and the other makes a person bold in committing major sins. Therefore, the position of Ahl al-Sunnah is moderate, besides, it also combines and applies apparently contradictory arguments. Also, there is no need to change the meaning of the text or interpret its meaning.