Majmu' al-FatawaIbn Taimiya

refuge!”

“On that Day, the final destination is to your Lord.”

And His saying:

“Indeed, to your Lord is the return.”

And His saying:

“Indeed, we belong to Allah, and indeed, to Him we will return.”

And His saying:

“To Him is the final return.”

And His saying:

“Indeed, to Us is their return. Then, indeed, it is for Us to call them to account.”

However, those who hold this view must address a “question” that people have discussed: the Quran states that both disbelievers and believers will meet Him, as He says:

“O mankind, you are indeed labouring towards your Lord with great exertion, and you will meet Him. As for the one who is given his record in his right hand, he will receive an easy reckoning and return to his family rejoicing. But as for the one who is given his record behind his back, he will cry out for destruction and burn in a blazing Fire.”

People have differed over whether the disbelievers will see their Lord once, after which He will veil Himself from them, or whether they will never see Him at all. The latter view rests on the apparent meaning of His saying:

“No! Indeed, on that Day they will be veiled from their Lord,”

and on the grounds that seeing Him is the greatest honour and bliss, in which the disbelievers have no share.

Some groups among the scholars of hadith and Sufism have said that, rather, they will see Him, after which He will veil Himself from them. This is indicated by the authentic hadiths reported in al-Sahīh and elsewhere, narrated by Abū Saʿīd, Abū Hurayrah and others, and accords with the apparent meaning of the Quran. They said that His words, “will be veiled,” suggest that they first saw Him directly and were then veiled from Him. The evidence for this is His saying:

“Indeed, on that Day they will be veiled from their Lord.”

Thus, it is understood that the veiling takes place on that Day. This suggests that it is particular to that Day, which can only apply to veiling after having seen Him. As for being perpetually prevented from seeing Him, that would continue throughout this world and the Hereafter.

وَزَرَ} {إلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ} وَقَوْلُهُ: {إنَّ إلَى رَبِّكَ الرُّجْعَى} وَقَوْلُهُ: {إنَّا لِلَّهِ وَإِنَّا إلَيْهِ رَاجِعُونَ} وَقَوْلُهُ: {إلَيْهِ الْمَصِيرُ} وَقَوْلُهُ: {إنَّ إلَيْنَا إيَابَهُمْ} {ثُمَّ إنَّ عَلَيْنَا حِسَابَهُمْ} . لَكِنْ يَلْزَمُ هَؤُلَاءِ " مَسْأَلَةٌ " تَكَلَّمَ النَّاسُ فِيهَا وَهِيَ أَنَّ الْقُرْآنَ قَدْ أَخْبَرَ أَنَّهُ يَلْقَاهُ الْكُفَّارُ وَيَلْقَاهُ الْمُؤْمِنُونَ كَمَا قَالَ: {يَا أَيُّهَا الْإِنْسَانُ إنَّكَ كَادِحٌ إلَى رَبِّكَ كَدْحًا فَمُلَاقِيهِ} {فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ} {فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا} {وَيَنْقَلِبُ إلَى أَهْلِهِ مَسْرُورًا} {وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ} {فَسَوْفَ يَدْعُو ثُبُورًا} {وَيَصْلَى سَعِيرًا} وَقَدْ تَنَازَعَ النَّاسُ فِي الْكُفَّارِ هَلْ يَرَوْنَ رَبَّهُمْ مَرَّةً ثُمَّ يَحْتَجِبُ عَنْهُمْ أَمْ لَا يَرَوْنَهُ بِحَالِ تَمَسُّكًا بِظَاهِرِ قَوْلِهِ: {كَلَّا إنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ} وَلِأَنَّ الرُّؤْيَةَ أَعْظَمُ الْكَرَامَةِ وَالنَّعِيمِ وَالْكُفَّارُ لَا حَظَّ لَهُمْ فِي ذَلِكَ. وَقَالَتْ طَوَائِفُ مِنْ أَهْلِ الْحَدِيثِ وَالتَّصَوُّفِ: بَلْ يَرَوْنَهُ ثُمَّ يَحْتَجِبُ كَمَا دَلَّ عَلَى ذَلِكَ الْأَحَادِيثُ الصَّحِيحَةُ الَّتِي فِي الصَّحِيحِ وَغَيْرِهِ مِنْ حَدِيثِ أَبِي سَعِيدٍ وَأَبِي هُرَيْرَةَ وَغَيْرِهِمَا مَعَ مُوَافَقَةِ ظَاهِرِ الْقُرْآنِ قَالُوا وَقَوْلُهُ: {لَمَحْجُوبُونَ} يُشْعِرُ بِأَنَّهُمْ عَايَنُوا ثُمَّ حُجِبُوا وَدَلِيلُ ذَلِكَ قَوْلُهُ: {إنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ} فَعُلِمَ أَنَّ الْحَجْبَ كَانَ يَوْمئِذٍ. فَيُشْعِرُ بِأَنَّهُ يَخْتَصُّ بِذَلِكَ الْيَوْمِ وَذَلِكَ إنَّمَا هُوَ فِي الْحَجْبِ بَعْدَ الرُّؤْيَةِ. فَأَمَّا الْمَنْعُ الدَّائِمُ مِنْ الرُّؤْيَةِ فَلَا يَزَالُ فِي الدُّنْيَا وَالْآخِرَةِ.

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