Likewise, the hadith indicates that “those who take a middle course” share with “the foremost” in seeing Allah, although the foremost surpass them in rank and reward; alternatively, its meaning encompasses both groups equally. In this respect, it is evidence that these two prayers are a cause of seeing Allah. The existence of a cause entails the existence of its effect unless a condition is absent or an impediment arises. Establishing such conditions and impediments requires evidence.

As for the objection concerning these two prayers being a cause of seeing Allah in general—even if only on Friday—the response is: this does not rule out women seeing Him in general, even if on a day other than Friday. That is precisely what we seek to establish.

Furthermore, taken together, all the hadiths mentioned above indicate that the vision occurs at the time corresponding to when the deed was performed in this world. Thus, if it is said that the vision occurs morning and evening, and that its cause is the morning and afternoon prayers, this plainly supports what we have said. What we claim is an apparent meaning, not certainty.

As for the argument that “seeing Allah twice” is reserved for the highest-ranking inhabitants of Paradise, whereas not everyone who performs these two prayers belongs to that rank, this does not refute what we have stated. These two possibilities are conceivable, and the evidence can be interpreted accordingly; but Allah knows best which of them actually occurs.

The cause may be performing these two prayers as Allah has commanded, inwardly and outwardly—not the prayer performed by most people. Consider the hadith of ʿAmmār ibn Yāsir, who reported that the Prophet, may Allah bless him and grant him peace, said: “A man may finish his prayer with only a quarter of it recorded for him, only a fifth, only a sixth—until