Belief in the Last Day and the Signs of the Hour, Dought&clear, - * Will the believers see their Lord in Paradise once, or will they see Him all the time, or will that be only on Fridays?

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It was narrated from Suhayb ar-Roomi (may Allah be pleased with him), from the Prophet (blessings and peace of Allah be upon him) that he said: “When the people of Paradise enter Paradise, Allah – may He be blessed and exalted – will say: ‘Do you want anything more?’ They will say: Have You not made our faces bright? Have You not admitted us to Paradise and saved us from Hell?’ Then the veil will be removed and they will not be given anything more beloved to them than looking at their Lord, may He be glorified and exalted.” Narrated by Muslim. According to this hadeeth, will the believers’ seeing Allah after entering Paradise happen only once, or will the people of Paradise see Allah all the time and at any time, or will it be once every Friday, as I have heard before?
Praise be to Allah
Part of the belief of Ahl as-Sunnah wa’l-Jamaa‘ah is that the believers will see their Lord, may He be glorified, on the Day of Resurrection and in Paradise, because Allah, may He be exalted, says (interpretation of the meaning):
“Some faces that Day shall be Nadirah (shining and radiant).
Looking at their Lord (Allah).”
[al-Qiyaamah :22-23].
And there is other evidence to that effect.
This is the greatest blessing that He, may He be glorified, will bestow upon them.
See also the answers to questions no. 14525and 116644.
Secondly:
The people of Paradise will have a gathering with their Lord every Friday on which they will have the blessing of gazing upon His noble Countenance.
At-Tabaraani narrated inal-Mu‘jam al-Kabeer(6717) that Anas ibn Maalik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Jibreel came to me with something like a white mirror in his hand, on which there was a black spot. I said: ‘What is this, O Jibreel?’ He said: ‘This is Jumu‘ah (Friday); it is the master of days and we call it Yawm al-Mazeed (the day of more – cf.“There they will have all that they desire, and We have more (for them, i.e. a glance at the All-Mighty, All-Majestic)” [Qaaf 50:35]).’ I said: ‘O Jibreel, what does “more” mean?’ He said: ‘That is because your Lord has allocated a valley in Paradise that is more fragrant than white musk. When Friday comes, among the days in the hereafter, the Lord, may He be blessed and exalted, will descend from His Throne (‘Arsh) to His Kursiy, and the Kursiy will be surrounded with seats of light on which the Prophets will sit. These seats will be surrounded with footstools of gold on which the martyrs will sit. The people of the chambers will come down from the chambers and sit on sand hills of musk, and those who sit on the sand hills will not think that those who sit on the footstools and seats are any better off than them. Then the Owner of Majesty and Honour will appear and say: ‘Ask of Me.’ They will say: ‘We ask for Your good pleasure, O Lord.’ He will say: ‘It is because I am pleased with you that you are in My Paradise, and you are honoured.’ Then He will say (again): ‘Ask of Me.’ They will say all together: ‘We ask for Your good pleasure.’ He will ask them to testify that He is pleased with them. Then He will say (once more): ‘Ask of Me,’ and they will ask of Him until each one of them is finished. Then He will grant them that which no eye has seen, no ear has heard, and it has not crossed the mind of any human.”
It was also narrated by Ibn Abi’d-Dunya inSifat al-Jannah(88) via another isnaad; he added: “… there is nothing that they are more eager for than Friday; the more they gaze more upon their Lord, the more they will increase in honour.”
Al-Mundhiri (may Allah have mercy on him) said:
It was narrated by Ibn Abi’d-Dunya and by at-Tabaraani inal-Awsatwith two isnaads, one of which is jayyid qawiy. A shorter version was also narrated by Abu Ya‘la; the men of its isnaad are the men ofas-Saheeh. And it was also narrated by al-Bazzaar.
End quote fromat-Targheeb wa’t-Tarheeb, 4/311; classed as hasan by al-Albaani inSaheeh at-Targheeb, 3761
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Ad-Daaraqutni narrated with a saheeh isnaad from Ibn al-Mubaarak: al-Mas‘oodi told us, from al-Minhaal ibn ‘Amr, from Abu ‘Ubaydah, from ‘Abdullah ibn Mas‘ood, who said: “Hasten to Jumu‘ah, for verily Allah will appear to the people of Paradise every Friday when they gather at a sand hill of camphor, and their closeness to Him will be commensurate with the degree to which they hastened to Jumu‘ah in this world.” Then he listed a number of isnaads for it, then he said:
This that Ibn Mas‘ood told us is something that he could only know from a Prophet or from someone who took it from a Prophet. Thus it is known that Ibn Mas‘ood took it from the Prophet (blessings and peace of Allah be upon him), and it is not possible for him to have taken it from the People of the Book, for several reasons:
i. The Sahaabah were forbidden to believe the People of the Book in what they told them. Hence it is impossible for Ibn Mas‘ood (may Allah be pleased with him) to have narrated for the purpose of teaching, or as the basis for a ruling, something that the Jews told him.
ii. Ibn Mas‘ood (may Allah be pleased with him) in particular was one of the strictest of the Sahaabah (may Allah be pleased with them) in denouncing those who took things from the teachings of the People of the Book.
iii. Jumu‘ah (Friday) was enjoined only for us, and coming early to Jumu‘ah is only prescribed in our religion. Hence it is unlikely that such a report could have been taken from the earlier Prophets, and it is unlikely that the Jews would speak of such a virtue to this ummah, when they characteristically concealed knowledge and were miserly with it, and they were envious of this ummah.
End quote fromMajmoo‘ al-Fataawa, 6/403-405
Muslim (2833) narrated from Anas ibn Maalik that the Messenger of Allah (blessings and peace of Allah be upon him) said: “In Paradise there is a market to which they will come every Friday. Then the north wind will blow and will blow on their faces and garments, and increase them in beauty. Then they will return to their families having increased in beauty and their families will say to them: By Allah, you have increased in beauty, and they will say: By Allah, you too have increased in beauty.”
Shaykh al-Islam [Ibn Taymiyah] said:
It may be that this hadeeth is shorter than other hadeeths. The reason for the increase in beauty is “seeing Allah, may He be exalted”, and all the joy that results from that. Based on that, it may be that the believing women will see Allah in their homes in Paradise in such a way that their beauty increases, if the reason for that is seeing Allah, as is explained in other hadeeths...
... Once that is clear, then we say: In some of the other hadeeths that give more details than this hadeeth it mentions seeing Allah on Fridays, but there is nothing to connect it to Jumu‘ah prayer in this world. In the hadeeth of Abu Hurayrah it mentions the Friday marketplace of Paradise, and in some of the hadeeths it says that on Fridays in the hereafter they will sit with Allah, with the degree of closeness to Him commensurate with the degree to which they hastened to Jumu‘ah in this world. There is no mention of seeing Him – as mentioned above in the marfoo‘ hadeeth of Ibn Mas‘ood. And in some reports there is mention of both things [seeing and sitting] together; these are the majority of the hadeeths.
End quote fromMajmoo‘ al-Fataawa, 6/408-409
He also said:
Seeing Allah in the Hereafter in general is connected to the congregational prayers. If it was prescribed for people in this world to gather to remember Allah, converse with Him, and find joy in meeting Him in prayer every Friday, then in the Hereafter they will be allocated a meeting every Friday to converse with Him, see Him and find joy in meeting Him.
If the Sunnah stated that the women should be enjoined to go out on ‘Eid, even those who remained in seclusion and those who were menstruating, and at the time of the Messenger of Allah (blessings and peace of Allah be upon him) most of the women went out on the Eid, their Eid in the Hereafter will include seeing Him, commensurate with their Eid in this world.
End quote fromMajmoo‘ al-Fataawa, 6/420
Thirdly:
The idea that the people of Paradise will see their Lord, may He be glorified, every Friday does not mean that they will not see Him at other times. The people of Paradise will enjoy various delights, and the greatest bliss is to see the Lord, may He be exalted, in Paradise. Just as they will vary in terms of the physical delights of Paradise, they will also vary in terms of intangible bliss.
But affirming or denying the idea of seeing Him every day depends on a sound report from the Prophet (blessings and peace of Allah be upon him) to that effect, and no such report has reached us as far as we know.
Shaykh al-Albaani (may Allah have mercy on him) said:
The believers will see their Lord every Friday; as for every hour or every moment, we have no knowledge concerning that.
End quote fromDuroos Mufraghah li’sh-Shaykh al-Albaani(43/3)
And Allah knows best.

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

Belief in the Last Day and the Signs of the Hour, Dought&clear, - * Will civilisation collapse at the end of time and will battles be fought with swords and spears?

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People have different views about the issue of technology and its fate at the end of time. Will it still exist or will it disappear? There are hadeeths which indicate that there will be a war with the Dajjaal and that it will be fought with swords, and that ‘Eesa (peace be upon him) will kill the Dajjaal with a spear, and so on. Does this mean that technology will disappear?
Praise be to Allah.
The scholars differed concerning the issue of fighting at the end of time, and whether the weapons used will in fact be swords and spears in a real sense, or will the means of transport be horses and camels in a real sense, or is this more like something that was addressed to the Sahaabah in terms of what they were familiar with, but it be in a form that is appropriate at that time?
There are two scholarly views. The view of most of the contemporary scholars is that this civilisation that we see now, with its technology and weapons, will all disappear, and that wars will go back to being fought on horseback and the weapons that will be used in them will be spears and swords, and what the Prophet (blessings and peace of Allah be upon him) spoke of is how it will really be. This is the view of Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him), Shaykh ‘Abd al-Muhsin al-‘Abbaad – in his audio commentary on the books of Sunnah – and Shaykh ‘Umar al-Ashqar, and others.
Among the texts of which the apparent meaning supports this view are the following:
1.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until the Byzantines camp at al-A‘maaq or Daabiq, and an army composed of the best people on earth at that time will go out from Madinah to meet them. When they arrange themselves in ranks, the Byzantines will say: Do not stand between us and those who took prisoners from us; let us fight them. The Muslims will say: No by Allah, we will never let you reach our brothers. Then they will fight them, and one third will flee, whose repentance will never be accepted by Allah; one third will be killed, and they are the best of martyrs before Allah; and one third will prevail and will never succumb to any fitnah, and they will conquer Constantinople. Whilst they are dividing the spoils, having hung their swords on the olive trees, the Shaytaan will shout out among them: The (false) messiah has taken your place among your families. So they will march, but that will be false news. When they reach Syria, he will emerge, and whilst they are still preparing for battle, drawing up their ranks, the iqaamah for prayer will be given and ‘Eesa ibn Maryam (S) will descend and will lead them in prayer. When the enemy of Allah sees him, he will melt as salt melts in water. If he left him alone, he would still melt until he was destroyed, but Allah will kill him by his hand (i.e. Allah will cause him to be killed at the hand of 'Eesa), and he will show them his blood on his lance.”
Al-A‘maaq and Daabiq are two places in Syria.
The hadeeth mentions the use of swords and lances (or spears) in fighting, and that will happen at the end of time.
2.
It was narrated that Ibn Mas‘ood (may Allah be pleased with him) said – in a hadeeth about the time of the Dajjaal –: The cry will reach them that the Dajjaal has taken their place among their offspring. So they will throw aside whatever is in their hands and will go there, sending ten horsemen ahead of them as scouts. The Messenger of Allah (blessings and peace of Allah be upon him) said: “I know their names, and the names of their fathers, and the colours of their horses. They will be the best horsemen on the face of the earth at that time” or “among the best horsemen on the face of the earth at that time.” Narrated by Muslim (2899).
3.
It was narrated that Al-Nawaas ibn Sam‘aan said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The Muslim will use the bows, arrows and shields of Ya’jooj and Ma’jooj as firewood, for seven years.”
Shaykh ‘Umar Sulaymaan al-Ashqar (may Allah have mercy on him) said, after quoting a number of hadeeths about this matter:
These hadeeths and many similar hadeeths indicate that this powerful civilisation which has invented all this huge arsenal of bombs and missiles will decline and disappear. It is most likely that it will destroy itself, and that humanity will once again go back to fighting on horseback, using spears, bows and arrows, and the like. And Allah knows best.
End quote fromal-Qiyaamah as-Sughra(p. 275)
What we think concerning this matter is that the hadeeths quoted above should be taken as they appear to mean and we should not try to interpret them differently, and that fighting at the end of time in those battles and wars will use those weapons and fighters will ride on horses. But we cannot be certain that the present civilisation will disappear altogether, because that is something that is not mentioned in the texts. Another indication is that swords, horses and mules are still used in battles that are currently happening, even though civilisation has reached such a high level. By expressing this view we confirm what is narrated in the saheeh hadeeths, but we leave knowledge of the unseen to Allah, may He be exalted.
This view is more on the safe side for religious commitment; there is no great practical benefit in discussing this matter, so we do not think that we should be distracted by it, let alone indulge in discussion about it.
And Allah knows best.

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

Plural marriage and fair treatment of co-wives, Dought & clear, - * She is asking her husband to divorce her co-wife

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I left my country to live in an environment more condusive to learning about Islam, and Alhamdulillah, Allah provided me with a wonderful family who looked after me, JazahumAllahu kheyran. The father of this family took the responsibility of walayah (my family is not Muslim) - in looking for an appropriate husband for me, making arrangements for my accomodations, provision, and Islamic education. As we began to go through potential husbands, he became aware that he had most of the qualities I was looking for. He first discussed it with his wife, and then several months later opened the subject with me.
However, his first wife made it clear to me that she didn't want the marriage to take place. I requested another brother to take the role of wali for me, and on his advice, and the advice of other learned people who know him and his family, and after much istikhara, the marriage took place. My question is two parts - Now, the first wife is claiming that my marriage to her husband is ungratefulness for all of the kindness she had previously shown me, and that I oppressed her by responding to her husband's proposal without consulting her, and by accepting the marriage with the knowledge that she wasn't happy with it.
1. Is her claim valid? Have I oppressed her, and did our former friendship create a relationship between us that should have prevented me from marrying her husband?
Since then, she has insisted on divorce if he continues with me. As they have seven children, and I have none, the mafsadah in divorcing her was greater than the mafsadah in divorcing me. And as such, she forced him to divorce me even though I was giving up much of my rights to his time and agreed to her stipulations that their children should not know of the matter.
2. Is it within the rights of the first wife to force her husband to divorce the second wife .
Praise be to Allaah.
Firstly:
It is not permissible for a woman to ask her husband to divorce his second wife:
It was narrated that Abu Hurayrah (may Allaah be please with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible for a woman to demand her sister’s divorce so that she may take her place and get married; she cannot have more than what is decreed for her.”
(Narrated by al-Bukhaari, 5144; Muslim, 1413).
According to another version, the Prophet (peace and blessings of Allaah be upon him) forbade women to stipulate (in the marriage contract) that their sister be divorced. (Narrated by al-Bukhaari, 2577). Al-Bukhaari included this hadeeth in a chapter entitled “Marriage conditions which are not permissible.”
(a) Ibn al-Qayyim (may Allaah have mercy on him) said: the ruling of the Prophet (peace and blessings of Allaah be upon him) indicates that it is haraam for a woman to stipulate that her sister be divorced, and that the husband is not obliged to fulfil this condition.
(Zaad al-Ma’aad, 5/107).
(b) Al-Haafiz Ibn Hajar said: The apparent meaning of the phrase “it is not permitted” is that this is forbidden. This is to be understood as being the rule so long as there is no reason to allow that, such as there being some suspicion concerning the woman which implies that she should not remain married to the husband. The woman (the new wife) may suggest that to the husband by way of advice only or so as to avoid harm that either party may cause to the other.
Ibn Battaal said: Saying that it is not permitted clearly means that it is forbidden, but that does not necessarily mean that the marriage is annulled, rather it is to emphasize that the woman (the new wife) should not demand that he divorce the other wife. She should be content with that which Allaah has decreed for her.
(al-Fath, 9/274)
(c) Al-Nawawi said: the meaning of this hadeeth is that it is not permitted for a non-mahram woman to ask the man to divorce his wife and to marry her so that she becomes the only one on whom he spends, whom treats kindly, has intercourse with, etc, as the divorced woman used to be.
Sharh Muslim, 9/193
Based on the above, it is not permissible for the first wife to ask her husband to divorce you, so you should not pay any attention to what she says. Note that this is a case of the jealousy that exists in all women; indeed, jealousy existed even in the best of women, namely the wives of the Prophet (peace and blessings of Allaah be upon him), the Mothers of the Believers. Jealousy is something natural.
Secondly:
The fact that she had treated you kindly is something for which she will be rewarded, but that does not allow her to ask her husband to divorce you. So be patient and ignore her demand, and treat her kindly as much as you can. The first wife should realize that she will not have anything other than that which is decreed for her, as it says at the end of the hadeeth quoted above from al-Bukhaari.
Al-Haafiz Ibn Hajar said:
Hence he ended by saying, “she cannot have more than what is decreed for her,” to show that even if she asks for that or insists on it and stipulates it as a condition, nothing will happen except that which is decreed by Allaah.
Al-Fath , 9/275
And Allaah knows best.









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M NAJIMUDEEN. MD,IRI. (Managing Director, Islamic Research Institution)
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