the one waited for—that is, the awaited. Yet people do say, “I am nāẓir for you,” meaning, “I am waiting for you.” What they do not say is, “I am nāẓir to you,” intending “I am waiting for you,” unless they mean looking with the eye itself.

Allah says, “On that Day some faces will be radiant, looking toward their Lord” (75:22–23). He did not say, “looking for their Lord,” so the sense they propose cannot be sustained.

As for their rejection of physical sight by citing Allah’s words, “Vision cannot encompass Him, whereas He encompasses all vision” (6:103), and by citing Moses’ plea, “My Lord, show Yourself to me that I may look at You,” to which He replied, “You shall not see Me” (7:143): what is meant is that no eye can encompass Him in this world, and that Moses would not see Him in this world. The Exalted has veiled Himself from all creation here below, but on the Day of Reckoning and Requital He will unveil Himself to them, and they will behold Him as clearly as they behold the full moon on a cloudless night; they will disagree no more about that vision than they disagree about the reality of the moon.

The Arabs take the moon as the standard of manifest clarity and fame. Dhū al-Rumma said:
You have dazzled, concealed from none—
save one who does not recognize the moon.

They also say, “This is clearer than the sun,” “clearer than the break of dawn,” and “better known than the moon.”

The ḥadith of the Messenger of Allah (peace and blessings be upon him) is decisive with respect to the Book and explicates it, and the reports affirming the Vision are so recurrent that none rejects them save an ignorant man or a stubborn wrongdoer.