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?

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.

For children, - God in Islam: Does God Exist? God and Logic, God and Commonsense, Proof of God

It is a well known incident of Baghdad. A person arrived there who was a non-believer in God. He had no proof of his belief nor was he willing to listen to any argument regarding the existence of God. He said that the universe came into existence by itself and continues to exist. Any argument based on Noble Qur'an and Hadith too wouldn't convince him. People went to the extent of telling him that there must be someone who created the universe and runs it. He boasted saying that the entire city was unable to convince him about the existence of Allah (SWT).
The Vizier of Baghdad asked Sheikh Mufeed to handle the situation. The vizier said that the person was visiting the court everyday and he posed his question to the gathering in the presence of the ambassadors from the non-Muslim countries. The inability to give him a convincing reply was causing a lot of embarrassment.
Sheikh Mufeed thus agreed to attend the court for a debate with the non-believing person. The person was very cunning that he wouldn't utter any word when arguments about the existence of Allah (SWT) were advanced to him.
Sheikh Mufeed attended the court and told to the person, "You have claimed that you have contested the claim of all the courtiers about the existence of Allah (SWT) and that they were unable to convince you. Allah (SWT) willing, I shall come tomorrow and give a convincing reply to your question! But you must report at the court promptly at the appointed time. I am wondering if you will absent yourself fearing to face my debate on the subject!"
The non-believing man replied with lot of confidence, "There is no chance of my running away from the debate. In fact, I have the fear that you might try to escape since none of your compatriots has been able to convince me and you may meet the same fate!"
The appointed time arrived the next day but there wasn't any sign of Sheikh Mufeed in the court. Since Sheikh Mufeed had ridiculed the person by saying that he might try to elude the debate by absconding from the court, the man looked around the court and smiled sarcastically. All the courtiers felt belittled that the Sheikh Mufeed had made tall claims but had absented himself from the proceedings.
The Sheikh Mufeed purposely arrived at the court very late. When he arrived in front of the non-believing man, he asked, "Where were you hiding yourself?!"
The Sheikh Mufeed replied, "I would have reached the court on schedule, but as I reached the riverside, I saw a peculiar scene there. It was so astonishing that my feet wouldn't advance towards my destination! I saw a boat in the river that was floating on the water without any sailor. It was coming ashore on one side, picking up passengers and disembarking them on the other side. From that side it picked up passengers and dropped them on this side! When I saw the boat had no sailor I was very astonished!"
The non-believing man had a hearty laugh and said, "How is it that the boat was making the up and down trips without any sailor?"
The Sheikh Mufeed now said, "When you think that a small boat cannot fend for itself without someone to row it, then how do you imaging that such a big universe will function without the One who controls it!"
The non-believing man said that none else had debated with him in this manner! I now bear witness that there is no god but Allah (SWT)!

Personal, - The obligation of giving Zakaah of jewelry - II

If someone says,"What is the answer to the Hadeeth )narration( on which those who do not oblige Zakaah )purifying alms( on jewelry base their argument?"TheHadeethwas narrated by Ibn Al-Jawzi, may Allaah have mercy upon him, on the authority of ‘Aafiyah ibn Ayyoob, from Al-Layth ibn Sa‘d, from Az-Zubayr, from Jaabir, may Allaah be pleased with him, that the Prophet,sallallaahu ‘alayhi wa sallam, said:"There is no Zakaah on jewelry."]Al-Bayhaqi inMa‘rifat As-Sunan wal-Aathaar[
The answer comes in three points:
1- Al-Bayhaqi, may Allaah have mercy upon him, classified theHadeethas inauthentic, and it was narrated as part of Jaabir's words. Also, ‘Aafiyah is an unknown narrator.
2- Supposing that ‘Aafiyah is a trustworthy narrator, as Ibn Abi Haatim quoted from Abu Zur‘ah, this cannot contradict the authenticHadeethswhich obligeZakaahon jewelry, because it is very weak while they are authentic.
3- Supposing that thisHadeethis as authentic as the otherHadeeths, it is safer to adhere to theHadeethswhich makeZakaahon jewelry obligatory. In fact, what is safer is more entitled to be followed.
The Quranic verse and the fourHadeethsmentioned above clearly indicate that it is obligatory to giveZakaahon gold and silver jewelry, even if it is kept for wearing or borrowing.
As for the reported narrations, it was reported that ‘Umar, Ibn Mas‘ood, Ibn ‘Abbaas, ‘Aa’ishah and ‘Abdullaah ibn ‘Amr ibn Al-‘Aas, may Allaah be pleased with them, said thatZakaahis given on jewelry.
● Scholars who did not obligeZakaahon jewelry draw as evidence what Al-Athram reported from Ahmad ibn Hanbal, may Allaah have mercy upon him, saying,"Five Companions did not make Zakaah on jewelry obligatory: Anas ibn Maalik, Jaabir, Ibn ‘Umar, ‘Aa’ishah and Asmaa’, may Allaah be pleased with them."
The answer to this argument is that some of those Companions were reported to holdZakaahon jewelry as obligatory. Thus, supposing that all of them adopted one stance or that their final say on the issue was the non-obligation ofZakaahon jewelry, other Companions opined otherwise. In case of dispute, Muslims are commanded to refer to the Quran andSunnah, which sufficiently support the obligation, as stated above.
● If someone said that it was authentically narrated that the Prophet,sallallaahu'alayhi wa sallam, said:"O women, give charity even from your own jewelry."]Al-Bukhaari and Muslim[ and that thisHadeethserves as evidence of non-obligation ofZakaahon jewelry, for ifZakaahhad been obligatory on jewelry, the Prophet,sallallaahu‘alayhi wa sallam, would not have made it )the jewelry( a source for giving voluntary charity.
The answer to this argument is as follows:
The order to give charity from jewelry neither confirmsZakaahon it nor cancels it; rather, it is an order to give charity from the needs of man. For instance, when someone is requested to give charity even from the money with which he supports himself and his children, this request does not cancel the obligation ofZakaahon his money.
● If someone asks,"What is the difference then between lawful jewelry and lawful clothing? If we made Zakaah obligatory on the former, we should make it obligatory on the latter."
The answer is that theSharee‘ah)Islamic legislation( differentiates between them. It madeZakaahobligatory on gold and silver without exception, and there are even specific texts which obligateZakaahon the lawful jewelry which is worn. Clothing, however, resembles man's horse and slave about which the Prophet,sallallaahu ‘alayhi wasallam, said:"There is no charity ]Zakaah[ on the Muslim's slave or horse."]Al-Bukhaari and Muslim[ Therefore, if the clothing was kept for wearing, there would be noZakaahon them; if they were kept for trade,Zakaahwould be obligatory on them.
● If someone asks,"Is it correct to draw an analogy between the lawful jewelry which is made for wearing and the lawful clothes which are made for wearing?"as claimed by those who do not obligateZakaahon jewelry.
The answer is that it is not correct for the following reasons:
-It is an analogy which contradicts aSharee‘ahtext, and every analogy contradicting a text is invalid.
-In principle, there is noZakaahon clothing, and analogy would require thatZakaahis obligatory on jewelry whether it is kept for wearing or other purposes, exactly asZakaahis not obligatory on clothing, whether they are kept for wearing or for other purposes. This argument does not contradict the fact thatZakaahis obligatory on clothing which is kept as commercial commodities. That is becauseZakaahin this case is obligatory on the value of the clothing. Since lawful jewelry has rulings different from the clothing which is kept for wearing, how can we give clothing the same ruling of jewelry that the Prophet,sallallaahu ‘alayhi wa sallam, made a source for giving voluntary charity?
The answer is thatSharee‘ahtexts differentiated between them.
Therefore,Zakaahis not obligatory on jewelry unless it reaches theNisaab, which is twenty )golden(Dinaarsfor gold and two hundred )silver(Dirhamsfor silver. In the currency of Saudi Arabia, this is equal to 11 3/7 pounds of the gold currency available today, and equal to 56 Riyals of the silver currency. A Muslim who owns this amount of gold or silver, or banknotes, or commercial commodities equal to this amount of gold and silver must giveZakaahwhen oneHijriyear passes over them. There is noZakaahin what is less than that.
Note: The amount ofZakaahwhich is due on gold, silver and banknotes is 2.5 percent of the total amount. The same ruling applies toZakaahon the value of commercial commodities.

Personal, - The obligation of giving Zakaah of jewelry - I

Both the Quran andSunnah)tradition( clearly indicate the obligation ofZakaah)purifying alms( on women's gold and silver jewelry even if it is kept for the purpose of wearing or lending. This includes necklaces, bracelets, rings or any gold or silverware when they reach theNisaab)minimum taxable amount( everyHijriyear, or when the owner has gold, silver or commercial commodities that reach theNisaab. This is the preponderant opinion of scholars on this issue since it is supported by the Quran,Sunnahand reported narrations.
Evidence from the Quran includes: Allaah The Almighty says )what means(:}And those who hoard gold and silver and spend it not in the way of Allaah - give them tidings of a painful punishment.The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, ]it will be said[, "This is what you hoarded for yourselves, so taste what you used to hoard."{]Quran 9:34-35[
Hoarding gold and silver means not givingZakaahor the other rights which are obligatory on them. The Quranic verse generally include all forms of gold and silver without differentiating between any of its kinds. Whoever claims that jewelry that is worn is excluded has to present his evidence.
As for theSunnah:
·The Prophet,sallallaahu ‘alayhi wa sallam, said:"No owner of gold or silver who does not offer its due right but on the Day of Resurrection, plates of fire will be beaten out for him, and they will be heated in the Fire of Hell and his flank, forehead, and his back will be branded with them. Whenever they cool, it will be done again to him on a Day whose duration is fifty thousand years."]Muslim[ The one who wears gold and silver is considered an owner of gold and silver, and there is no evidence to exclude her from the general rule. The greatest and most demanded right on gold and silver is giving theirZakaah. These two solemn texts from the Quran andSunnahencompass all kinds of gold and silver, including jewelry.
The detailed evidence on the obligation ofZakaahon jewelry includes:
·It was narrated on the authority of ‘Amr ibn Shu’ayb, may Allaah have mercy upon him( from his father, from his grandfather, that a woman came to the Messenger of Allaah,sallallaahu‘alayhi wa sallam, and she had a daughter with her. On her daughter’s hand were two thick bracelets of gold. He said to her:“Do you give Zakaah for these?”She said,“No.”He said:“Would you like Allaah to make you wear instead of them two bracelets of fire on the Day of Judgment?”So she took them off and gave them to the Prophet,sallallaahu ‘alayhi wa sallam, and said,“They are for Allaah and His Messenger.”]At-Tirmithi and Abu Daawood[ InBuloogh Al-Maraam, Ibn Hajar said,"Its chain of narrators is strong."
·‘Abullaah ibn Shaddaad ibn Al-Haad said,"We entered upon ‘Aa’ishah, may Allaah be pleased with her, and she said,'The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, entered upon me and I was wearing silver rings on my hand. He said:'What is this, O ‘Aa’ishah?'I said,'I made them to adorn myself for you, O Messenger of Allaah.'He said:'Do you give their Zakaah?'I said,'No.'He said:'The punishment for them in Hell is enough for you.'”Sufyaan, may Allaah have mercy upon him, was asked how to give itsZakaah, he said,"Add it to other items and then calculate their Zakaah if they reach the Nisaab."]Abu Daawood and Al-Haakim: Saheeh[
·Umm Salamah, may Allaah be pleased with her, said that she wore some white gold jewelry, and so she asked,“O Messenger of Allaah! Is this regarded as hoarded wealth?"He,sallallaahu ‘alayhi wa sallam, replied:“Whatever has reached the Nisaab, and then Zakaah is paid upon it, it is not regarded as hoarded wealth.”]Abu Daawood )Al-Haakim and Ath-Thahabi:Saheeh([
ThisHadeethteaches us some important lessons:
-There is noZakaahon jewelry so long as it has not reached theNisaab, nor is it regarded as hoarded wealth to which punishment is allocated.
-Any money on whichZakaahbecomes obligatory andZakaahis not given, is considered hoarded wealth that entails punishment.
-TheHadeethis mentioned to show the obligation ofZakaahon jewelry.
If someone says that this ruling is applicable when wearing jewelry was forbidden, as claimed by those who did not obligeZakaahon jewelry, the answer would be: this is not a valid argument because the Prophet,sallallaahu‘alayhi wa sallam, did not forbid wearing jewelry, but he affirmed it and warned against withholding itsZakaah. If wearing jewelry had been forbidden, the Prophet,sallallaahu ‘alayhi wa sallam, would have ordered to take it off and threatened punishment for wearing it.