Tafsir of Maryam 19:71

{And there is none of you} This is a shift in address (iltifat) toward mankind. This is supported by the reading of Ibn Abbas and Ikrimah (may Allah be pleased with them): "And there is none of them," or it is an address to all people without a shift toward those previously mentioned.

If the entire human species is intended, the meaning of "coming to it" (wurud) is entering it. It will be frozen solid; the believers will cross it, and it will collapse upon the others. Ibn Abbas (may Allah be pleased with him) said: "They will come to it as if it were congealed fat." It is also narrated as "a plain."

Jabir bin Abdullah (may Allah be pleased with him) asked the Messenger of Allah (ﷺ) about this, and he said: "When the people of Paradise enter Paradise, some will say to others: 'Did our Lord not promise us that we would come to the Fire?' It will be said to them: 'You have already come to it, and it was frozen solid.'"

He (Jabir) also narrated that when asked about this verse, he said: "I heard the Messenger of Allah (ﷺ) say: 'The coming (wurud) is entering. No righteous person or wicked person remains but that he enters it. It will be coolness and peace for the believers, just as it was for Abraham, to the point that the Fire will make a clamor due to its coldness.'"

As for His saying, "Those are kept far away from it" (Al-Anbiya: 101), it means far away from its punishment.

Ibn Mas'ud, Al-Hasan, and Qatadah said: It refers to crossing the Sirat (bridge), because the Sirat is stretched over it.

Ibn Abbas said: One may "come to" (wurud) a thing without entering it, as in His saying: "And when he came to the water of Madyan" (Al-Qasas: 23), and "The caravan came to the city," even if it did not enter it, but merely drew near to it.

Mujahid said: The believer's "coming" to the Fire is the fever touching his body in this world, based on the Prophet’s (ﷺ) saying: "Fever is from the heat of Hell," and the Hadith: "Fever is every believer's share of the Fire." It is also possible that "coming" means their kneeling around it. If only the disbelievers are intended, the meaning is clear.

{A decree} (hatman) This is the verbal noun (masdar) of "he decreed the matter" (hatama al-amr) when he makes it obligatory. The object is named by it, like their saying "Allah's creation" or "The Amir's striking." It means their coming was an obligation upon Allah, which He made binding upon Himself, decreed, and resolved that it would not be otherwise.

{Then We will save} It is read as nunajji, nunajja, yunajja, and yunajja (in the passive voice). If the entire species is intended, this is clear. If only the disbelievers are intended, then the meaning of "Then We will save those who feared Allah" is that the righteous are led to Paradise immediately after the disbelievers come to the Fire, not that they come to it together and then are saved.

In the reading of Ibn Mas'ud, Ibn Abbas, Al-Jahdari, and Ibn Abi Layla, it is read as thamma nunajji (with a fatha on the tha), meaning "there."

His saying: {And We will leave the wrongdoers within it, kneeling} is evidence that the intended meaning of "coming" is kneeling around it, and that the believers depart from the disbelievers toward Paradise after they have all knelt, while the disbelievers remain in their place, kneeling.

{And when Our verses are recited to them as clear evidences, those who disbelieve say to those who believe, "Which of the two parties is better in standing and better in assembly?"}