And Allāh knows best. the statement "A child of fornication will not enter Paradise" is not to be taken at face value. Rather, it refers to someone who is so engrossed in fornication that it becomes predominant in their life, thus earning the attribution to it, so it is said: he is a child of it. Just as those deeply involved in worldly matters are attributed to the world, being called "children of the world" due to their knowledge and involvement in it, and as a traveler is called "son of the road," similarly, a child of fornication is said of someone who is deeply engaged in fornication until it becomes a defining trait. This is the intended meaning of "will not enter Paradise," and it does not refer to one born from fornication who is not among those engaged in it, as clarified in the preceding ḥadīth. I derived this understanding from the words of Abū Jaʿfar al-Ṭaḥāwī and his explanation of this ḥadīth. And Allāh knows best. Then I found another supporting evidence for the ḥadīth without the addition, and its wording is: "Will not enter the sacred enclosure: one who is addicted to wine, one who is undutiful to parents, and one who reminds others of his generosity." It was recorded by Aḥmad (3/226) who said: Hushaym narrated to us, Muḥammad ibn ʿAbd Allāh al-ʿAmī narrated from ʿAlī ibn Zayd from Anas ibn Mālik who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it. I said: ʿAlī ibn Zayd - who is Ibn Judʿān - is weak. And Muḥammad ibn ʿAbd Allāh al-ʿAmī was mentioned by al-Samʿānī in "al-Ansāb" from his narration from Thābit al-Bunānī, and the narration of Abū al-Naḍr and others from him, so he is obscure. In summary, it is an acceptable supporting evidence. And it is strengthened by what Ibn Khuzaymah recorded in "al-Tawḥīd" (p. 237) from two routes from Khālid ibn al-Ḥārith who said: Shuʿbah narrated to us from Yaʿlá ibn ʿAṭāʾ from Nāfiʿ from ʿUrwah ibn Masʿūd from ʿAbd Allāh ibn ʿAmr that he said: "Will not enter the sacred enclosure: a drunkard, one who is undutiful, and one who reminds others of his generosity."
واللهأعلم. وقوله " لا يدخل الجنة ولد زنية "، ليس على ظاهره بل المراد به منتحقق بالزنا حتى صار غالبا عليه، فاستحق بذلك أن يكون منسوبا إليه، فيقال:هو ابن له، كما ينسب المتحققون بالدنيا إليها، فيقال لهم: بنو الدنيا بعلمهموتحققهم 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 هومن ذوي الزنا، لما تقدم بيانه في الحديث الذي قبله. وهذا المعنى استفدته منكلام أبي جعفر الطحاوي ﵀ وشرحه لهذا الحديث. والله أعلم. ثم وجدت للحديث شاهدا آخر دون الزيادة، ولفظه: " لا يلج حائط القدس: مدمنخمر 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 أوردهالسمعاني في " الأنساب " من روايته عن ثابت البناني، ورواية أبي النضر وغيرهعنه، 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 عننافع عن عروة بن مسعود عن عبد الله بن عمرو أنه قال: " لا يدخل حظيرة القدسسكير ولا عاق ولا منان ".