varying degrees of proximity to Him, according to how promptly they hastened to the Friday prayer. The variation in reward according to the variation in deeds indicates that the reward results from those deeds. Further evidence is the statement found in more than one hadith:

“It will take place at a time corresponding to their departure from the Friday prayer in this world.”

The correspondence between the reward and the deed, in both timing and measure, making it a fitting recompense, implies that the deed is its cause. Further evidence is that this is mentioned among the virtues of Friday in this world and the Hereafter. It is thus known that its reward in the Hereafter is linked to the deeds performed on that day in this world.

Further evidence is that, when people depart from the Friday gathering, the righteous return to their dwellings, while the prophets, the steadfastly truthful, and the martyrs return to their Lord. This corresponds to their condition in this world: when the Friday prayer is over, a righteous person occupies himself with the worldly pursuits permitted to him, whereas those others occupy themselves with drawing near to Him through voluntary acts of worship. Thus, they drew near to Him after the Friday prayer in this world, and so they will be near Him after the Friday gathering in the Hereafter.

This “evident correspondence,” borne out by consideration of comparable cases, implies that this divine manifestation is a reward for their deeds on Friday. If that is so, women’s not being granted this vision is due to their not attending the Friday prayer. Hence the report that they will see Him on Eid, just as attending the Eid prayer has been prescribed for them.

If it is said: “What you have mentioned of this additional wording is unfamiliar. The widely known, unanimously accepted hadiths do not contain this addition, so it cannot be relied upon. Everyone has heard the hadiths concerning the vision on Friday, but they have not heard this addition.”