“Weak.” But Ibn Ma‘īn says this of more than one trustworthy narrator. As for Ibn Hibbān’s remarks, they introduce an innovation into the criticism of narrators.

The preceding hadith of Ibn ‘Umar promises the highest-ranking among them the vision “morning and evening.” The Messenger, may Allah bless him and grant him peace, made the morning and evening prayers a means of “seeing Allah,” and the Friday prayer a means of “seeing Allah” at its corresponding time. Together with the connection between prayer and the vision, these considerations strongly suggest that these two prayers are a means of seeing Allah at their corresponding times in the Hereafter. Allah knows best the reality of the matter.

This was what had occurred to me. Since women share with men in performing the deed that brings about the reward, they share with them in its reward. Where there was no shared participation in the Friday prayer, there was likewise no shared participation in looking upon Allah in the Hereafter; where there was shared participation in the Eid prayer, there was shared participation in its reward.

Then, a long time later, this “question” came up in discussion. I had forgotten what I had mentioned initially—not merely part of it—and the discussion prompted me to mention what I had said at first. I was told: “The hadith indicates that these two prayers constitute part of the cause of seeing Allah, not the whole cause. The evidence is that someone who performs them but does not perform the noon and afternoon prayers does not deserve the vision.”

I was also told: “The hadith indicates that the two prayers are a cause in general, so these two prayers could be a means of seeing Allah on Friday. Indeed, has it not been said that the highest-ranking person in Paradise is one who sees Him twice? How, then, can those who consistently observe these two prayers be the highest-ranking among them?”

I replied: The apparent meaning of the hadith indicates that these two prayers are the cause of this