of most of the inhabitants of Paradise: they rank above those beneath them. Some of this, however, is open to question, and Allah knows best the reality of the matter. The point is that this does not negate what we have stated. All this, moreover, assumes that the hadith mentioning “twice” could serve as counterevidence to the proof we have presented. It cannot do so, however, because of the discrepancies in its chain of transmission.

When the question of “women seeing their Lord in the Hereafter” arose again, I presented several arguments. I shall set them out, noting the objections raised against me and the points left unchallenged, so that the matter becomes clear. I say: the proof that women will see Him is that the texts stating that believers will see Him in the Hereafter include women in both their wording and their meaning. Nothing requiring their exclusion has been advanced against this general scope. We must therefore accept the evidence, which stands free of any counterevidence of comparable strength.

If we were asked, “What is the proof that Persians will see Allah?” or “that tall men will see Allah?” or “What is the proof that Abyssinian women will emerge from the Fire?”, a general statement of this kind would be entirely sufficient, unless its scope were specifically restricted. It should also be understood that an established general statement that admits of no restriction is almost conclusive in its inclusiveness; indeed, it may be conclusive.

As for the “general texts,” these include the report in the two Sahīh collections from Abū Hurayrah that the people said:

“O Messenger of Allah, will we see our Lord on the Day of Resurrection?”

He said: “Do you have any doubt about seeing the moon on the night when it is full, with no clouds obscuring it?”

They said: “No, O Messenger of Allah.”

He said: “Then do you have any doubt about seeing