Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

evil deeds, because evil deeds stand between a person and guidance, as Allah Most High says, “As for those who accept guidance, He increases them in guidance and grants them their piety” [Muhammad: 17].

Thus, whoever follows Allah’s guidance, obeys what Allah has commanded, refrains from what He has forbidden, believes what Allah has reported, and does likewise regarding what has come from the Messenger of Allah—may Allah’s blessings and peace be upon him and his family—there is no doubt that his heart will be illuminated. He will see truth as truth and falsehood as falsehood, revere the verses of Allah, Mighty and Majestic, regard them as superior to all other speech, and regard the guidance of Muhammad—may Allah’s blessings and peace be upon him—as superior to all other guidance. Such is the person whose heart Allah has illuminated with faith.

As for one whose heart has been stained by the filth and impurity of sins, he does not recognize these verses as true; rather, he regards them only as “fables of former peoples,” as stated in this verse: “No indeed! Rather, their hearts have been encrusted by what they used to earn.” Some reciters make a slight pause after “rather,” while others do not. Accordingly, one may recite, “No indeed! Rather. Their hearts have been encrusted,” or, “No indeed! Rather, their hearts have been encrusted by what they used to earn.” This does not alter the meaning: whether one pauses or not, the meaning remains unchanged.

“No indeed! On that Day they will surely be veiled from their Lord.” That is, they will truly be veiled from their Lord. This will occur on the Day of Resurrection, when they will be prevented from seeing Allah, Mighty and Majestic, just as they were prevented from recognizing His revealed law and His verses, which they regarded as fables of former peoples.

Ahl al-Sunnah wa-al-Jamāʿah cite this verse as evidence affirming that Allah, Mighty and Majestic, will be seen. The implication is clear: these people were veiled from Him in a state of divine wrath only because the righteous will be granted the ability to see Him, Most High, in a state of divine favor. If these people are veiled, the righteous are not. Were everyone to be veiled, singling out the wicked would serve no purpose whatsoever.

The vision of Allah, Mighty and Majestic, is established by the Quran, the mass-transmitted Sunnah, and the consensus of the Companions and the leading scholars. There is no doubt that He, Most High, will truly be seen with the eyes, as He says, “On that Day some faces will be radiant, looking at their Lord” [Resurrection: 23].

من الأعمال السيئات؛ لأن الأعمال السيئات تحول بين المرء وبين الهدى كما قال الله تعالى: ﴿والذين اهتدوا زادهم هدى وآتاهم تقواهم﴾ [محمد: ١٧] . فمن اهتدى بهدي الله واتبع ما أمر الله به، وترك ما نهى الله عنه، وصدق بما أخبر الله به، وفعل مثل ذلك فيما جاء عن رسول الله صلى الله عليه وعلى آله وسلم فلا شك أن قلبه يستنير وأنه يرى الحق حقًّا، ويرى الباطل باطلاً، ويعظم آيات الله ﷿، ويرى أنها فوق كل كلام، وأن هدي محمد ﷺ فوق كل هدي، هذا من أنار الله قلبه بالإيمان، أما من تلطخ قلبه بأرجاس المعاصي وأنجاسها فإنه لا يرى هذه الايات حقًّا بل لا يراها إلا أساطير الأولين كما في هذه الآية. ﴿كلا بل ران على قلوبهم ما كانوا يكسبون﴾ وفي ﴿بل﴾ سكتة لطيفة عند بعض القراء وعند آخرين لا سكتة فيجوز على هذا أن تقول ﴿كلا بل. ران﴾ ويجوز أن تقول: ﴿كلا بل ران على قلوبهم ما كانوا يكسبون﴾ وهذه لا تغير المعنى سواء سكتّ أم لم تسكت فالمعنى لا يتغير. ﴿كلا إنهم عن ربهم يومئذ لمحجوبون﴾ أي حقًّا إنهم عن ربهم لمحجوبون، وذلك في يوم القيامة فإنهم يحجبون عن رؤية الله ﷿ كما حُجبوا عن رؤية شريعته وآياته فرأوا أنها أساطير الأولين. وبهذه الآية استدل أهل السنة والجماعة على ثبوت رؤية الله ﷿، ووجه الدلالة ظاهر فإنه ما حجب هؤلاء في حال السخط إلا وقد مكن للأبرار من رؤيته تعالى في حال الرضا، فإذا كان هؤلاء محجوبون فإن الأبرار غير محجوبين، ولو كان الحجب لكل منهم لم يكن لتخصيصه بالفجار فائدة إطلاقاً. ورؤية الله ﷿ ثابتة بالكتاب، ومتواتر السنة، وإجماع الصحابة والأئمة، لا إشكال في هذا أنه تعالى يُرى حقًّا بالعين كما قال تعالى: ﴿وجوه يومئذ ناضرة. إلى ربها ناظرة﴾ [القيامة: ٢٣] .

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