Surah Qiyamah ayat 23 Tafsir Quran 75:23

﴿إِلَىٰ رَبِّهَا نَاظِرَةٌ﴾
[ القيامة: 23]

75:23 Looking at their Lord.

looking upon their Lord in other words they will see God glorified and exalted be He in the Hereafter.

derived from the countenance of Allah their Creator, c1othing their souls with the comely vesture of virtue and innocence, as a feature of the visible radiance of the divine

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 ).

(75:23) and will be looking towards their Lord; *17

Looking at their Lord. meaning

*17) Some commentators have understood this allegorically.
They say that the words " looking towards someone " are used idiomatically for having expectations from some one, awaiting his decision and hoping for his mercy and kindness: so much so that even a blind person also says that he is looking towards some one in the hope to see how he helps him.
But in a large number of the Ahadith the commentary that has been reported of it from the Holy Prophet ( upon whom be peace ) is that on the Hereafter the illustrious servants of AIlah will be blessed with the vision of their Lord.
According to a tradition in Bukhari: " You will openly see your Lord. " Muslim and Tirmidhi have related on the authority of Hadrat Suhaib that the Holy Prophet said: " When the righteous people enter Paradise.
Allah will ask them: Do you want that I should bless you with something more? They will answer: Have You not made our faces bright: Have You not admitted us into Paradise and saved us from Hell? Thereupon, AIIah will remove the curtain and none of the blessings that they had been blessed with until then will be dearer to them than that they should be blessed with the vision of their Lord " And this very reward is the additional reward about which the Qur'an says: " Those who have done excellent works, will get excellent rewards, and even something in addition to that. " ( Yunus: 26 ) Bukhari and Muslim have related, on the authority of Hadrat Abu Sa'id Khudri and Hadrat Abu Hurairah: " The people asked: O Messenger of Allah, shall we see our Lord on the Day of Resurrection? The Holy Messenger replied: Do you find any difficulty in seeing the sun and the moon when there is no cloud in between? They said that they did not.
The Holy Messenger said: Likewise, you will see you Lord. " Another tradition bearing almost on the same subject has been reported in Bukhari and Muslim from Hadrat Jarir bin `Abdullah.
Imam Ahmad, Tirmidhi, Daraqutni, lbn Jarir, Ibn AIMundhir.
Tabarani, BaihaqI.
Ibn Abi Shaibah and some other traditionists have related, with a little variation in wordings a tradition from Hadrat `Abdullah bin 'Umar, saying: " The man of the lowest rank among the dwellers of Paradise will see the vastness of his kingdom up to a distance covered in two thousand years, and the people of the highest rank among them will see their Lord twice daily.
Then, the Holy Prophet recited this verse: `On that Day some faces shall be fresh, looking towards their Lord'. " A tradition in Ibn Majah from Hadrat Jabir bin 'Abdullah is to the effect: " AIIah will look towards them, and they will look towards Allah.
Then, until Allah hides Himself from them, they will not pay attention to any other blessing of Paradise, and will continue to look towards Him. " On the basis of this and many other traditions, the followers of the Sunnah almost unanimously understand this verse in the meaning that in the Hereafter the Dwellers of Paradise will be blessed with the vision of Allah, and this is supported by this verse of the Qur'an too: " Nay, surely on that Day they ( the sinners ) shall be kept away from their Lord's vision. " ( AI-Mutaffifin: 15 ).
From this one can automatically conclude that this deprivation will be the lot of the sinners.
not of the righteous.

Here, the question arises how can man ever see God? A thing is seen when it is there in a particular direction, place.
form and colour, and the rays of light are reflected from it to the eye of man and its image is conveyed from the eye to the sight area in the brain.
Is it ever conceivable with regard to the Being of Allah, Lord of the Universe, that man would be able to see Him in this way? But this question, in fact, springs from a grave misunderstanding.
It dces not take into account the distinction between two things: the essence of seeing and the specific form of the occurrence of the act of seeing with which we are familiar in the world.
The essence of seeing is that the seer should be characterised by the power of sight: he should not be blind, and the thing to be seen should be manifest to him, not hidden from him.
But in the world what we experience and observe is only the specific form of seeing in which a man or an animal practically sees something, and for this it is necessary that the seer should have an organ called the eye in his body, the eye should have the power of sight, it should have a physically bounded, coloured object before it, which should reflect rays of light to the eye, and the eye should be able to receive its image.
Now, if a person thinks that the practical demonstration of the essence of seeing can take place only in the form with which we are familiar in the world, he would be only showing the narrowness of his own mental outlook; otherwise there can be in the Kingdom of God countless ways of seeing, which we cannot even imagine.
The one who disputes this should tell us whether his God is seeing or blind.
If He is seeing and sees His whole Universe and everything in it, does He see all this with an organ called the eye with which men and animals see things in the world, and dces the act of seeing issue forth from Him as it issues forth from us? Obviously, the answer to this is in the negative, and when it is so, why should a sensible man find it difficult to understand that in the Hereafter the dwellers of Paradise will not see Allah in the specific form in which man sees something in the world, but there nature of seeing will be different, which we cannot comprehend here.
The fact is that it is even more difficult for us to understand the nature of the Hereafter precisely and accurately than it is for a two-year-old child to understand what matrimonial life is, whereas he himself will experience it when he grows up.

 

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 ).

( Looking towards their Lord ) they behold the Countenance of their Lord and are not veiled from Him;

Looking at their Lord (Allah);

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