Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

And Allah knows best. His statement, “No child of fornication will enter Paradise,” is not to be understood according to its apparent meaning. Rather, it refers to one who has become so immersed in fornication that it predominates over him, and thereby deserves to be ascribed to it, so that it is said: he is a son of it. This is like those who are immersed in worldly life being ascribed to it and called sons of this world because of their knowledge of it and absorption in it; and like the traveler being called a son of the road. Similarly, “a child of fornication” and “a son of fornication” are said of one who has become immersed in fornication, until such immersion is attributed to him and fornication comes to predominate over him. This is what is meant by the statement, “He will not enter Paradise”; it does not refer to one born of fornication who is not himself among those guilty of fornication, as was explained earlier in the preceding hadith. I derived this meaning from the words of Abū Jaʿfar al-Ṭaḥāwī, may Allah have mercy on him, and his explanation of this hadith. And Allah knows best.

Then I found another supporting report for the hadith, though without the addition. Its wording is: “No habitual drinker of wine, no one undutiful to his parents, and no one who reminds others of what he has given will enter the sacred enclosure.” Aḥmad narrated it (3/226), saying: Hushaym narrated to us: Muḥammad ibn ʿAbd Allāh al-ʿAmmī narrated to us from ʿAlī ibn Zayd, from Anas ibn Mālik, who said: The Messenger of Allah, peace and blessings be upon him, said—and he cited it.

I say: ʿAlī ibn Zayd—namely, Ibn Judʿān—is weak. As for Muḥammad ibn ʿAbd Allāh al-ʿAmmī, al-Samʿānī mentioned him in al-Ansāb among those who narrated from Thābit al-Bunānī and from whom Abū al-Naḍr and others narrated; thus, he is an obscure narrator.

In sum, it is an acceptable supporting report. It is further strengthened by what Ibn Khuzaymah narrated in al-Tawḥīd (p. 237) through two chains from Khālid ibn al-Ḥārith, who said: Shuʿbah narrated to us from Yaʿlā ibn ʿAṭāʾ, from Nāfiʿ, from ʿUrwah ibn Masʿūd, from ʿAbd Allāh ibn ʿAmr, who said: “No drunkard, no one undutiful to his parents, and no one who reminds others of his gifts will enter the sacred enclosure.”

والله أعلم. وقوله " لا يدخل الجنة ولد زنية "، ليس على ظاهره بل المراد به من تحقق بالزنا حتى صار غالبا عليه، فاستحق بذلك أن يكون منسوبا إليه، فيقال: هو ابن له، كما ينسب المتحققون بالدنيا إليها، فيقال لهم: بنو الدنيا بعلمهم وتحققهم بها، وكما قيل للمسافر ابن السبيل، فمثل ذلك ولد زنية وابن زنية، قيل لمن تحقق بالزنا، حتى صار تحققه منسوبا إليه، وصار الزنا غالبا عليه، فهو المراد بقوله " لا يدخل الجنة " ولم يرد به المولود من الزنا ولم يكن هو من ذوي الزنا، لما تقدم بيانه في الحديث الذي قبله. وهذا المعنى استفدته من كلام أبي جعفر الطحاوي ﵀ وشرحه لهذا الحديث. والله أعلم. ثم وجدت للحديث شاهدا آخر دون الزيادة، ولفظه: " لا يلج حائط القدس: مدمن خمر ولا العاق لوالديه ولا المنان عطاءه ". أخرجه أحمد (٣ / ٢٢٦) قال: حدثنا هشيم حدثنا محمد بن عبد الله العمي عن علي بن زيد عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره. قلت: وعلي بن زيد - وهو ابن جدعان - ضعيف. ومحمد بن عبد الله العمي أورده السمعاني في " الأنساب " من روايته عن ثابت البناني، ورواية أبي النضر وغيره عنه، فهو مستور. وبالجملة فهو شاهد لا بأس به. ويقويه ما أخرجه ابن خزيمة في " التوحيد " (ص ٢٣٧) من طريقين عن خالد بن الحارث قال: حدثنا شعبة عن يعلى بن عطاء عن نافع عن عروة بن مسعود عن عبد الله بن عمرو أنه قال: " لا يدخل حظيرة القدس سكير ولا عاق ولا منان ".

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