Surah Qiyamah ayat 19 Tafsir Quran 75:19

﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ﴾
[ القيامة: 19]

75:19 Then upon Us is its clarification [to you].

Then it is for Us to explain it by making you comprehend it the connection between this verse and what preceded it is that those verses before imply turning away from God’s signs whereas this one implies applying oneself to them by memorising them.

We are responsible for its interpretation

How the Prophet received the Revelation This is Allah teaching His Messenger how to receive the revelation from the angel.
For verily, he ( the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it.
Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen.
Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him.
Allah would explain it, interpret it and clarify it for him.
So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning.
Thus, Allah says, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ( Move not your tongue concerning to make haste therewith. ) meaning, with the Qur'an.
This is as Allah says, وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً ( And be not in haste with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge." ) ( 20:114 ) Then Allah says, إِنَّ عَلَيْنَا جَمْعَهُ ( It is for Us to collect it ) meaning, `in your chest.' وَقُرْءَانَهُ ( and that it be recited. ) meaning, `that you recite it.' فَإِذَا قَرَأْنَـهُ ( And when We have recited it to you, ) meaning, `when the angel has recited it to you from Allah,' فَاتَّبِعْ قُرْءَانَهُ ( then follow its recitation. ) meaning, `listen to it then recite it as he taught you to recite it.' ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ( Then it is for Us to make it clear. ) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.' Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah ﷺ used to struggle very hard to grasp the revelation and he used to move his lips ( rapidly with the recitation ).
The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips ( in order to show you )."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips ( in order to show you )."' Then Allah revealed, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ ( Move not your tongue concerning to make haste therewith.
It is for Us to collect it and that it be recited. ) Ibn `Abbas said, "This means He will collect it in his chest to recite it. فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ ( And when We have recited it to you, then follow its recitation. ) meaning, listen to it and pay attention. ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ( Then it is for Us to make it clear (to you ).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it." This has also been recorded by Al-Bukhari and Muslim.
Al-Bukhari's wording says, "So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement, كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ ( But no! Rather you love the present life of this world.
And neglect the Hereafter. ) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life.
They are preoccupied and distracted from the Hereafter.
nt, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." sed to move his lips ( rapidly with the recitation ).
The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips ( in order to show you )."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips ( in order to show you )."' Then Allah revealed, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ (Move not your tongue concerning to make haste therewith.
It is for Us to collect it and that it be recited.
rec?kA ? The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement, كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ ( But no! Rather you love the present life of this world.
And neglect the Hereafter. ) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life.
They are preoccupied and distracted from the Hereafter. Seeing Allah in the Hereafter Then Allah says, وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ ( Some faces that Day shall be Nadirah. ) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness. إِلَى رَبِّهَا نَاظِرَةٌ ( Looking at their Lord. ) meaning, they will see Him with their very eyes.
This is just as was recorded by Al-Bukhari in his Sahih,
«إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا»
( Verily, you all will see your Lord with your own eyes. ) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith.
It is not possible to deny this or refuse it.
Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs.
They both mentioned that some people said, "O Messenger of Allah! Will we see our Lord on the Day of Judgement" The Prophet said,
«هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟»
( Are you harmed by seeing the sun and the moon when there are no clouds beneath them ) They replied, "No." The Prophet then said,
«فَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِك»
( Then you will surely see your Lord like that. ) In the Two Sahihs it is recorded from Jabir that he said, "The Messenger of Allah ﷺ looked at the moon on a night when it was full, and he said,
«إِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا»
( Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer ) or before its setting ( `Asr prayer ) then do so.)" Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said,
«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ قَالَ يَقُولُ اللهُ تَعَالى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَة»
( When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra' They will say, `Haven't you whitened our faces Haven't you entered us into Paradise and saved us from the Fire' Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah ).) Then he recited this Ayah, لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ ( For those who have done good is the best and extra (Ziyadah ).) ( 10:26 ) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said,
«إِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَك»
( Verily, Allah will appear before the believers while He is laughing. ) This will take place on the open plains of the Resurrection place.
In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise.
If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections.
However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success.
This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah.
It is something that is agreed upon between the Imams of Islam and the guides of all mankind. Blackening of the Faces of the Disobedient People on the Day of Judgement Allah says, وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ - تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ ( And some faces that Day will be Basirah.
Thinking that some calamity is about to fall on them. ) These are the faces of the sinners that will be Basirah on the Day of Judgement.
Qatadah said, "This means gloomy." As-Suddi said, "Their ( the faces ) color will change." تَظُنُّ ( Thinking ) meaning, they will be certain. أَن يُفْعَلَ بِهَا فَاقِرَةٌ ( that some calamity is about to fall on them. ) Mujahid said, "A disaster." Qatadah said, "An evil." As-Suddi said, "They will be certain that they are going to be destroyed." Ibn Zayd said, "They will think that they are going to enter into the Hellfire." This situation is similar to Allah's statement, يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ( On the Day when some faces will become white and some faces will become black. ) ( 3:106 ) Similarly Allah says, وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ - أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ ( Some faces that Day will be bright.
Laughing, rejoicing at the good news.
And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked. ) ( 80:38-42 ) Allah also says, وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً ( Some faces, that Day will be humiliated.
Laboring, weary.
They will enter in the hot blazing Fire. ) ( 88:2-4 ) until Allah says, وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ ( (Other ) faces that Day will be joyful.
Happy with their endeavor.
In a lofty Paradise.) ( 88:8-10 ) And there are other similar Ayat and discussions ( in the Qur'an ).

(75:19) then it will be for Us to explain it. *13

Then upon Us is its clarification [to meaning

*13) This gives the feeling, and some early commentators also have given expression to the same, that probably in the beginning the Holy Messenger of Allah used to ask of the Angel Gabriel the meaning of a verse or a word or a command of the Qur'an even in the very midst of the Revelation itself.
Therefore, the Holy Prophet was not only given the instruction that he should listen quietly to Revelation when it carne down to him, and assured that its each word would be preserved in his memory precisely, and he would be enabled to recite the Qur'an exactly as it was revealed, but at the same time it was also promised that he would be made to understand the meaning and intention of each command and each instruction of Divine Revelation.

This is a very important verse, which proves certain fundamental concepts which if understood well, can protect one against the errors which some people have been spreading before as they are spreading them today.

First, it clearly proves that the Holy Prophet ( upon whom be peace ) did not receive only the Revelation which is recorded in the Qur'an but besides that he was also given such knowledge by revelation as is not recorded in it.
For, if the meaning and intention of the commandments of the Qur'an, its allusions, its words and its specific terms, which the Holy Prophet was made to understand, had been recorded in the Qur'an, there was no need to say that it was also Allah's own responsibility to explain its meaning, for it should then be there in the Qur'an itself.
Hence, one will have to admit that the explanations which were given by Allah of the meanings of the contents of the Qur'an, were in any case in addition to the words of the Qur'an.
This is another proof of the secret Revelation to the Holy Prophet which the Qur'an provides.
( For further proofs of this from the Qur'an, see our book Sunnat ki A ni Haithiyat pp.
94-95 and pp.
118-125 ).

Secondly, the explanation of the meaning and intention of the Qur'an and of its commandments that was given by Allah to the Holy Prophet ( upon whom be peace ), was given for the purpose that he should make the people understand the Qur'an by his word and deed according to it and teach them to act on its Commands.
If this was not the object, and the explanation was only given so that he may restrict its knowledge to himself, it was then an exercise in futility, for it could not help in any way in the performance of the prophetic duties.
Therefore, only a foolish person could say that this explanatory work had no legal value at all.
Allah Himself has said in Surah An-Nahl: 44: " And O Prophet, We have sent down this Admonition to you so that you may make plain and explain to the people the teaching which has been sent for them. " ( For explanation, see E.N.
40 of Surah An-Nahl ).
And at four places in the Qur'an Allah has stated that the Holy Prophet's task was not only to recite the verses of the Book of Allah but also to teach the Book.
( Al-Baqarah: 129,.151, Al-Imran: 164, Al-Jumu`ah: 2.
We have fully explained all these verses at pp.
74-77 of Sunnat ki A'ini Haithiyat After this, how can a believer of the Qur'an deny that the Qur'an's correct and authoritative, as a matter of fact official, explanation is only that which the Holy Prophet (upon whom be peace ) has given by his word and deed, for it is not his personal explanation but the explanation given by the God Who sent down the Qur'an to him.
Apart from this, or leaving this aside any person who explains a verse, or a word, of the Qur'an according to his personal whim and desire, commits a boldness which no true believer could ever commit.

Thirdly, even if a person has read the Qur'an only cursorily, he cannot help feeling that there are many things in it whose actual meaning and intention cannot be understood by a reader of Arabic only from the words of the Qur'an, nor can he know how to act on the commands enjoined in them.
Take the word salat for instance; The act which has been most stressed by the Qur'an after the affirmation of faith is the act of salat.
But no man only with the help of the dictionary can determine its actual meaning.
At the most what one can understand from the way it has been repeatedly mentioned in the Qur'an is that this Arabic word has been used in some special terminological sense, and it probably implies some special act which the believers are required to perform.
But merely by reading the Qur'an no reader of Arabic can determine what particular act it is, and how it is to be performed.
The question: If the Sender of the Qur'an had not appointed a teacher from Himself and explained to him the precise and exact meaning of this term and taught him the method in full detail of implementing the command of salat, could there be even two Muslims in the world who would have agreed on one method of acting on the command of salat just by reading the Qur'an? The reason why Muslims have been performing salat in one and the same way, generation after generation, for more than 1500 years, and the way millions and millions of Muslims are carrying out the command of salat similarly in every part of the world, is that AIlah had not only revealed the words of the Qur'an to His Messenger but had also explained to him fully the meaning of those words and the same meaning he taught to the people who accepted the Qur'an as the Book of Allah and him as the Messenger of Allah.

Fourthly, the means of knowing the explanation of the words of the Qur'an that Allah taught His Messenger and the Messenger his Ummah by word and deed, is none but the Hadith and the Sunnah, The Hadith implies the traditions which the earliest followers passed on to the later generations about the sayings and acts of the Messenger on sound authority, and the Sunnah implies the way of life which became prevalent in the individual and collective life of the Muslims by the Holy Messenger's oral and practical teaching, the details of which have been bequeathed by the former to the latter generations by reliable traditions as well as seen .by them practically in the life of the earliest followers.
The person who refuses to acknowledge this means of knowledge, in fact, says that Allah after taking the responsibility of explaining the meaning of the Qur'an to His Messenger had, God forbid, failed to fulfil His promise.
For this responsibility had not been taken to explain the meaning only to the Messenger in his personal capacity but for the purpose that the Ummah also be made to understand the meaning of the Divine Book through the agency of the Messenger.
And as soon as the Hadith and the Sunnah are denied to be a source of law, it virtually amounts to saying that Allah has failed to carry out His responsibility.
May Allah protect us froth such blasphemy! To the one who argues that many people had also fabricated Hadid, we would say that fabrication of Hadid itself is a major proof of the fact that in the beginning the entire Ummah gave the sayings and acts of the Holy Messenger ( Upon whom be Allah's peace ) the status of law, otherwise why should the people who wanted to spread error have fabricated false ,Hadith.
For only those coins are counterfeited which are current in the bazaar; nobody would print paper currency which had no value in the bazaar.
Then, those who say such a thing perhaps do not know that this Ummah had seen to it from the very beginning that no falsehood was ascribed to the holy man whose sayings and acts had the status of law, and as the danger of ascribing false things to him increased, the well-wishers of the Ummah made greater and still greater efforts tt) distinguish the genuine from the counterfeit.
The science of distinguishing the genuine from the false traditions is a unique science invented and developed only by the Muslims.
Unfortunate indeed are those who without acquiring this science are being misled by the western orientalists to look upon the Hadith and the Sunnah as un-authentic and un-reliable and do not realize how grievously they are harming Islam by their foolhardiness.

 

How the Prophet received the Revelation This is Allah teaching His Messenger how to receive the revelation from the angel.
For verily, he ( the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it.
Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen.
Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him.
Allah would explain it, interpret it and clarify it for him.
So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning.
Thus, Allah says, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ( Move not your tongue concerning to make haste therewith. ) meaning, with the Qur'an.
This is as Allah says, وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً ( And be not in haste with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge." ) ( 20:114 ) Then Allah says, إِنَّ عَلَيْنَا جَمْعَهُ ( It is for Us to collect it ) meaning, `in your chest.' وَقُرْءَانَهُ ( and that it be recited. ) meaning, `that you recite it.' فَإِذَا قَرَأْنَـهُ ( And when We have recited it to you, ) meaning, `when the angel has recited it to you from Allah,' فَاتَّبِعْ قُرْءَانَهُ ( then follow its recitation. ) meaning, `listen to it then recite it as he taught you to recite it.' ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ( Then it is for Us to make it clear. ) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.' Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah ﷺ used to struggle very hard to grasp the revelation and he used to move his lips ( rapidly with the recitation ).
The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips ( in order to show you )."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips ( in order to show you )."' Then Allah revealed, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ ( Move not your tongue concerning to make haste therewith.
It is for Us to collect it and that it be recited. ) Ibn `Abbas said, "This means He will collect it in his chest to recite it. فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ ( And when We have recited it to you, then follow its recitation. ) meaning, listen to it and pay attention. ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ( Then it is for Us to make it clear (to you ).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it." This has also been recorded by Al-Bukhari and Muslim.
Al-Bukhari's wording says, "So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement, كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ ( But no! Rather you love the present life of this world.
And neglect the Hereafter. ) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life.
They are preoccupied and distracted from the Hereafter.
nt, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." sed to move his lips ( rapidly with the recitation ).
The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips ( in order to show you )."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips ( in order to show you )."' Then Allah revealed, لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ (Move not your tongue concerning to make haste therewith.
It is for Us to collect it and that it be recited.
rec?kA ? The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement, كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ ( But no! Rather you love the present life of this world.
And neglect the Hereafter. ) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life.
They are preoccupied and distracted from the Hereafter. Seeing Allah in the Hereafter Then Allah says, وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ ( Some faces that Day shall be Nadirah. ) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness. إِلَى رَبِّهَا نَاظِرَةٌ ( Looking at their Lord. ) meaning, they will see Him with their very eyes.
This is just as was recorded by Al-Bukhari in his Sahih, «إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا» ( Verily, you all will see your Lord with your own eyes. ) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith.
It is not possible to deny this or refuse it.
Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs.
They both mentioned that some people said, "O Messenger of Allah! Will we see our Lord on the Day of Judgement" The Prophet said, «هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟» ( Are you harmed by seeing the sun and the moon when there are no clouds beneath them ) They replied, "No." The Prophet then said, «فَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِك» ( Then you will surely see your Lord like that. ) In the Two Sahihs it is recorded from Jabir that he said, "The Messenger of Allah ﷺ looked at the moon on a night when it was full, and he said, «إِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا» ( Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer ) or before its setting ( `Asr prayer ) then do so.)" Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said, «إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ قَالَ يَقُولُ اللهُ تَعَالى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَة» ( When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra' They will say, `Haven't you whitened our faces Haven't you entered us into Paradise and saved us from the Fire' Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah ).) Then he recited this Ayah, لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ ( For those who have done good is the best and extra (Ziyadah ).) ( 10:26 ) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said, «إِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَك» ( Verily, Allah will appear before the believers while He is laughing. ) This will take place on the open plains of the Resurrection place.
In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise.
If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections.
However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success.
This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah.
It is something that is agreed upon between the Imams of Islam and the guides of all mankind. Blackening of the Faces of the Disobedient People on the Day of Judgement Allah says, وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ - تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ ( And some faces that Day will be Basirah.
Thinking that some calamity is about to fall on them. ) These are the faces of the sinners that will be Basirah on the Day of Judgement.
Qatadah said, "This means gloomy." As-Suddi said, "Their ( the faces ) color will change." تَظُنُّ ( Thinking ) meaning, they will be certain. أَن يُفْعَلَ بِهَا فَاقِرَةٌ ( that some calamity is about to fall on them. ) Mujahid said, "A disaster." Qatadah said, "An evil." As-Suddi said, "They will be certain that they are going to be destroyed." Ibn Zayd said, "They will think that they are going to enter into the Hellfire." This situation is similar to Allah's statement, يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ( On the Day when some faces will become white and some faces will become black. ) ( 3:106 ) Similarly Allah says, وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ - أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ ( Some faces that Day will be bright.
Laughing, rejoicing at the good news.
And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked. ) ( 80:38-42 ) Allah also says, وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً ( Some faces, that Day will be humiliated.
Laboring, weary.
They will enter in the hot blazing Fire. ) ( 88:2-4 ) until Allah says, وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ ( (Other ) faces that Day will be joyful.
Happy with their endeavor.
In a lofty Paradise.) ( 88:8-10 ) And there are other similar Ayat and discussions ( in the Qur'an ).

( Then lo! upon Us (resteth ) the explanation thereof) the explanation of the lawful and unlawful, the commands and prohibitions.

Then it is for Us (Allah) to make it clear to you,

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