The light of kashf al-qulūb (unveiling of hearts)... In the end, all shahwa (carnal desires) are burned away; otherwise, if the ḥāl (spiritual state) persists, it means there remains a veil between the qalb (the heart) and Allah the Exalted. When the carnal desires are consumed, things that were hidden become manifest, and the qalb, from its own place, perceives what has occurred in the past and what will occur in the future. Consider how, when there is nothing inside it, a mirror reflects objects; if the mirror were colored, it would be veiled and forms would not be visible therein. Likewise, if the mirror is turned upside down, no one's image can be seen in it. (Envâr, I, 160)
kashf al-sāqq / rafʿ al-ḥijāb (veil) (DUS AS) Kashf al-sāqq is a metaphor for Allah lifting the veil from the believers (muʾminūn) at the place of waiting on the Day of Qiyāma (Resurrection). According to the People of the Sunnah (Ahl al-Sunnah), the muʾminūn (believers) will see the Essence of their Lord and Creator without modality or limitation, and Allah will appear to them in full. The great scholar Amīr ʿAlī ʿAbd al-Salām has said: To say 'it will be unveiled' does not mean as conjecture or khayāl (imagination), but (it means) it will truly be seen in reality. The intent of 'seeing' is not to see from every aspect. Seeing is according to the capacity of the one who sees, in proportion to his nisba (spiritual relationship). Thus, the expression kashf al-sāqq alludes to this.
According to our shaykh, the believers will be lost in bliss, and when they regain their senses, they will not remember anything they could describe. The exegete Bayḍāwī has said on this matter: The term kashf al-sāqq is a metaphor for the intensity and difficulty of the matter. The expressions 'the matter becoming severe,' 'the situation becoming grave,' and 'kashf al-sāqq' all represent this. As Hātim has said, its origin is the expression for slave girls in war rolling up their sleeves and skirts. That is, on that day, the reality and the ḥaqīqa (inner reality) of the matter will be revealed openly and visibly. With this statement, Bayḍāwī departs from the view that ruʾya (vision of God) and tajallī (divine manifestation) will occur, inclining toward the denialist view of Zamakhsharī. (Mashāriq, 257)