And if among you is a turning towards man, it is supported by the reading of Ibn Abbas and 'Ikrimah, may Allah be pleased with them. And if among them. Or it is a speech directed to the people. [Mahamud said: "It is possible that it is an independent speech to the people, and it is possible that it is a turning." Ahmad said: The possibility of turning is based on the intention of generality from the first, so the addressed ones initially are the same as those addressed secondly, except that the first speech is in the form of third person, and the second is in the form of presence. As for if we assume that the first was intended to be specific in both scenarios, then the second is not a turning, but rather a shift to addressing the general public from addressing a specific group, and Allah knows best.] Without turning to what was mentioned, if the entire species is intended, then the meaning of 'arrival' is their entering it while it is solid, and the believers will pass through it and it will collapse with others. From Ibn Abbas, may Allah be pleased with him: They will enter it as if it is a heap of ashes. And a narration was reported. And from Jabir bin Abdullah, he asked the Messenger of Allah, blessings and peace be upon him, about that? He said: When the people of Paradise enter Paradise, some of them will say to one another: Did our Lord not promise us that we would enter the Fire? It will be said to them: You have entered it while it is solid. [It was narrated from Jabir like this. I say the preserved narration from Jabir is what will come after. Ibn Ishaq and Abu Ubaid in Al-Gharib and Ibn Mubarak in Al-Zuhd narrated from a path, and with him was Khalid bin Ma'dan. He said: "When the believers cross the bridge, some of them will call to one another: Did our Lord not promise us?" And he mentioned it, and Al-Wahidi and Al-Baghawi did not mention it except from this route.] And from him, may Allah be pleased with him, he was asked about this verse? He said: I heard the Messenger of Allah, blessings and peace be upon him, say: "Arrival is entry; there remains no righteous nor wicked except that they will enter it, and it will be coolness and peace for the believers as it was for Ibrahim, to the extent that the Fire will have a noise from its coolness." [Narrated by Ahmad, Ibn Abi Shaybah, and Abd bin Hamid. They said: Suleiman bin Harb narrated to us, and Abu Ya'la and Al-Nasa'i in Al-Kuna and Al-Bayhaqi in Al-Shu'ab in the chapter on the Fire, and Al-Hakim in Al-Nawadir. The sixteenth, all of them from the path of Suleiman. He said: Abu Salih, Ghalib bin Suleiman narrated from Kathi bin Ziyad from Abu Sumayyah who said: "We disagreed about the arrival, so we asked Jabir, and he mentioned a more complete narration." And all of them were contradicted by Al-Hakim who narrated from the path of Suleiman with this chain saying: From Sumayyah Al-Azdiyah from Abdul Rahman bin Shaybah instead of Abu Sumayyah - from Jabir.] As for His saying, 'Those are far removed from it,' the intended meaning is from its punishment. And from Ibn Mas'ud, Al-Hasan, and Qatadah: It is the crossing over the bridge, because the bridge is extended over it. And from Ibn Abbas: Something may arrive at something without entering it, as His saying: 'And when the water of Madyan arrived,' and 'The caravan arrived at the town,' even if it did not enter it but got close to it. And from Mujahid: The arrival of the believer at the Fire is like the fever touching his body in this world, due to his saying, peace be upon him: "The fever is from the heat of Hell." [Agreed upon from the hadith of Aisha, may Allah be pleased with her.] And in the hadith: "The fever is the share of every believer from the Fire." [Al-Bazzar narrated this from Aisha like this. He said: It was uniquely raised by Uthman bin Makhlad from Hisham bin Mughirah from Ibrahim from Al-Aswad from her. And Al-Daraqutni said: Uthman is acceptable, but he was contradicted in raising this hadith, as he narrated it with a substitute from Hisham as a stopping narration. I say: And it has been narrated raised from another source. Al-Qudai narrated it from Musnad Al-Shihab from the path of Ahmad bin Rashid Al-Hilali from Hamid bin Abdul Rahman Al-Ruwali from Al-Hasan bin Saleh from Al-Hasan bin Amr from Ibrahim with it. And he added: "And the fever of a night expiates the sins of a year" in the chapter from Abu Huraira from Ibn Majah and Al-Hakim, and from Abu Rayhanah at Al-Tabarani, and from Abu Umamah at Ahmad. And from Uthman at Al-Qutayli and from Sa'd bin Mu'adh at Ibn Sa'd in the classes and from Anas at Al-Tabarani in Al-Awsat. All of them are weak, and they are in meaning, not in wording.] And it is possible that the meaning of arrival is their kneeling around it. And if the disbelievers are specifically intended, then the meaning is clear.

Al-Hatm: It is the source of 'hatama' (to make obligatory) when it necessitates something. Thus, it is named after the obligation, like their saying: 'Allah created' and 'the prince struck.' This means that their coming was obligatory upon Allah, which He made obligatory upon Himself and decreed, and He resolved that there would be none other than it. It has been recited as 'Nunajjī' and 'nunjī,' and 'yunjā' and 'yunjā,' in the passive form. If the intention is for the entire category, it is clear. If the intention is for the disbelievers alone, then the meaning of 'Then We will save those who feared' is that the righteous are led to Paradise immediately after the disbelievers' arrival, not that they will confront them and then escape. In the reading of Ibn Mas'ud, Ibn Abbas, Al-Jahdari, and Ibn Abi Layla: 'Then We will save,' with the 'th' opened, meaning 'there.' And His saying: 'And We will leave the wrongdoers in it on their knees' is evidence that the intended arrival is kneeling around it, and that the believers will separate from the disbelievers to Paradise after they have knelt, while the disbelievers remain in their place, kneeling.