Ibn Majah

Commentary:

➊
This hadith affirms the vision (ru’yah) of Allah.

➋
When the people of Paradise enter Paradise, they will be able to visit (see) Allah.
Only the cloak of Allah’s majesty will prevent the vision.
When Allah manifests His mercy and grace, that barrier will be removed and the honor of the vision will be attained.

➌
There will be a cloak of majesty upon the blessed Face of Allah.
This matter must be accepted as it is, without interpretation (ta’wil); otherwise, denial would result.

➍
The blessings of Paradise are innumerable and unparalleled.
Whatever has been mentioned in the Qur’an and Hadith is only to the extent that humans can comprehend.
The silver and gold of Paradise are also not like the silver and gold of this world; rather, they are so excellent and superior that their reality cannot even be imagined.

➎
The things of these Gardens will be of gold and silver, for example:
utensils, beds, thrones, and trees, etc.
And Allah knows best.

Hadith Commentary:
Know that when the Lord wills, He will remove the veil of Majesty from His countenance, and the inhabitants of Paradise will be honored with His vision.
Also know that Jannat al-‘Adn (the Garden of Eden) is beyond all veils.
When a person reaches Jannat al-‘Adn, he has traversed all the veils.
May Allah, the Most Pure, grant all of us, our parents, our families, our children, and all the readers of Sahih al-Bukhari entry into Jannat al-‘Adn. Ameen, O Lord of the worlds.

Hadith Commentary:
➊
In one hadith, the noble Companions (radi Allahu anhum ajma'in) asked the Messenger of Allah (sallallahu alayhi wa sallam):
"O Messenger of Allah (sallallahu alayhi wa sallam)! Tell us about Paradise—what is it made of?" So he (sallallahu alayhi wa sallam) replied:
"Some of its bricks are of gold and some of silver.
Its mortar is of the best musk, its pebbles are precious jewels, and its soil is saffron." (Jami' al-Tirmidhi, Sifat al-Jannah, Hadith: 2526)
This hadith, on the surface, appears to be in contradiction with the presented hadith.
The answer given is that the first hadith mentions the vessels and such of Paradise, whereas the second hadith describes its construction and walls.
(Fath al-Bari: 13/533)
➋
From this hadith, it is understood that in front of Allah's Face is a veil of majesty (kibriya’).
Whenever He wills to honor His servants with the vision (ru’yah), He will remove this veil from His Face, and then the people of Paradise will behold their Lord. However, some rationalists deny these luminous veils.
They say that the veil of majesty is among the mutashabihat (ambiguous matters), because in reality there is neither any veil nor any face; therefore, its reality should be consigned to Allah (tafwid) or the face should be interpreted as the essence, and the rida’ (i.e., veil) is an attribute of the essence, which is pure from any resemblance to creation.
(Fath al-Bari: 13/534)
But this tafwid or ta’wil is contrary to the apparent texts.
The Messenger of Allah (sallallahu alayhi wa sallam) was the most eloquent of all the Arabs.
To divert the speech of the Prophet (sallallahu alayhi wa sallam) from its apparent meaning and take another meaning is against eloquence and clarity.
Furthermore, to take any meaning other than the apparent one requires evidence, whereas our predecessors (aslaf) have taken it upon its apparent meaning and have accepted it as reality.
(Sharh Kitab al-Tawhid by al-Ghunayman: 2/161)
It should be clear that in Jannat ‘Adn, the vision of Allah will be from very close.
Only by the removal of the luminous veils will the vision of Allah be possible.
And Allah knows best.

Hadith Authentication (Takhrij):
[113۔ البخاري فى : 65 كتاب التفسير : 1 باب قوله ”ومن دونهما جنتان“ 4878 مسلم 180]

Lexical Explanation:
«جَنَّتَان» is the singular of «جَنَّة», meaning garden.
«آنِيَتُهُمَا» means their vessels.
«رِدَاء» means sheet (cloth).

Hadith Footnote:

O Allah! On the Day of Resurrection, honor all of us with the radiance of beholding Your Countenance.
Ameen.

Hadith Commentary:
➊
In this hadith, the types of gardens are described: two gardens will be of the highest quality, and two gardens will be of a somewhat lesser rank.
These types are based on the differences in the ranks of the inhabitants of Paradise.
For the Muqarrabun (those brought near) and the Sabiqun (the foremost), there will be two gardens of gold, and for the general believers, there will be two gardens of silver.
➋
The discussion regarding the vision of the Lord (ru’yat Bari), that is, the seeing of Allah Ta’ala, will come in the Book of Tawhid, insha’Allah.
May Allah Ta’ala grant us the blessing of seeing Him in Paradise on the Day of Resurrection.
Ameen, ya Rabb al-‘alamin.

Hadith Commentary: Benefits and Issues:
According to the noble Companions (radi Allahu anhum) and the pious predecessors (salaf) of the Ummah, in the Hereafter the believers will behold Allah Almighty. Allah Almighty will lift the veil of majesty and grandeur from His Face. There is no need for any kind of interpretation (ta’wil) in this matter as the theologians (mutakallimun) do, such as saying that it will not be in any direction or place, or that by “Face” is meant “Essence”—this is not correct. The vision of Allah Almighty will occur, and He will be above. Both the Qur’an and Hadith establish the vision of Allah (ru’yatullah). The Mu’tazilah, the Khawarij, and some of the Murji’ah have denied the vision, and in their denial they have presented the same things for which the theologians have made unwarranted interpretations.

They say: He does not have a body, nor any color, nor any place or direction, so how can He be seen? And the theologians are also their allies in this denial and say: Just as He sees the creation despite being free from these things, in the same way the creation will see Him.

According to the noble Companions (radi Allahu anhum), the pious predecessors (salaf), and the hadith scholars (muhaddithin, rahimahumullah), Allah Almighty is above the Throne (‘arsh), for Him the direction of elevation (‘uluw) and highness (fawqiyyah) is established, and His Eyes, Face, Hands, etc., which are mentioned in the ahadith, do exist. However, for the creation, these things are according to their own status and dignity, and for the Creator, they are according to His majesty. Just as He is unique and without equal in His Essence and Attributes, likewise He is unique and without equal in these matters as well. Just as His reality and essence cannot be comprehended, in the same way, the reality, essence, and modality (kayfiyyah) of these things cannot be comprehended.

Commentary:
Note:
(See:
Discussion on this under the mentioned hadith)