Dought & clear, - Her husband divorced her and she got her period on the same day that the divorce papers were signed, then he took her back with a text message after three months

i have a question and i will be greatful if u can answer me as soon as possible because currently the decision has to be taken immediately.My friend husband has given her divorce in india.he legally signed the papers in front of two witnesses.the divorce was named as TALAQ E BAEEIN. And my friend was in state of menses the day he signed that day her periods began.She was told to wait for her iddah to get over and accordingly if we take that day of menses she finished her iddah.Now after three months he has sent her text message formally annoucing that he has taken her into his nikah back as his wife.
My question is
1-is talaq e baeein it the first or second or third divorce.As he has not uttered the words before also wen she was in nikaah.
2-can he take back his wife by just a mobile sms.
3-plz tell me if the divorce is valid if she is menstruating.
Plz help me in the light of Quran and Sunnah.
140315
Ruling on kissing and embracing one wife in front of her co-wives!
.
Praise be to Allah.
Firstly:
Revocable divorce is the first or second talaaq, so long as it is not talaaq in return for money (i.e., so long as it is not khula‘). Then this revocable divorce is counted as one of the three talaaqs, and it is permissible to take the wife back during her ‘iddah, even if that is without her consent, with no new marriage contract or mahr; rather the original marriage contract remains in effect.
As for irrevocable divorce (at-talaaq al-baa’in), it is divided into two types, major and minor. Irrevocable divorce in the major sense means that the husband has completed three talaaqs, as a result of which the marriage contract between them comes to an end, and it is not permissible for him to marry her again until after she has married another husband in a genuine marriage, not a tahleel marriage (one aimed making it permissible for her to go back to the first husband), then the second husband divorces her or passes away.
Irrevocable divorce in the minor sense refers to cases where talaaq is issued in return for compensation, or it occurs before consummation of the marriage, or where the husband has issued one or two talaaqs and has not taken her back before her ‘iddah ended. As a consequence of that, the marriage contract between them comes to an end, but it is possible for the husband to remarry her with her consent, and with a new marriage contract and mahr. This has been explained previously in fatwa no. 46561.
Hence it is known that this talaaq that your friend signed for his wife is a revocable talaaq, so long as it did not happen in return for money, and was not a third talaaq, as appears to be the case from your question.
Secondly:
The ‘iddah of a woman divorced by talaaq varies according to her situation. This has been explained previously in detail in fatwa no. 12667
So long as this woman menstruates, as is mentioned in the question, then her ‘iddah is according to her menstrual cycle. So what she must do is wait until she has had three menstrual cycles after her divorce, including the menses that came on the day of the talaaq, if he divorced her before her menses began, as we shall see below. If her husband took her back during this ‘iddah, i.e., before her third menses, then she is still his wife.
But if he took her back after the end of the ‘iddah, then in that case the taking back is not valid, and she has become irrevocable divorce in the minor sense.
Thirdly:
The fuqaha’ are unanimously agreed that taking back the wife is valid if done by means of words to that effect, such as if he says to her: “I take you back” or “I take her back”. However they differed as to whether taking back may be achieved by means of actions, such as intercourse and the things that lead to it, e.g., touching, kissing, being alone together. This has been discussed previously in the answer to question no. 23269.
You say that your friend sent her a text message saying that he was taking her back. If he intended to take her back by means of this message, then it was fulfilled thereby. The scholars have stated that writing down the taking back, with the intention of doing so, counts as taking back. It says inI‘aanat al-Taalibeen ‘ala Hall Alfaaz Fath al-Ma‘een(4/34): Writing may take the place of speaking, if accompanied by the intention. End quote.
However we should point out that just as it is not necessary to have the wife’s consent to taking her back, it is also not necessary to inform her of it; rather even if he takes her back without her knowledge, the taking back is still valid, and she is obliged to comply with the implications of his taking her back once she is certain of his claim to have taken her back during the ‘iddah, or once he establishes proof for her.
It says inBadaa’i‘ as-Sanaa’i‘ fi Tarteeb ash-Sharaa’i‘(3/181):
Similarly, informing her that he is taking her back is not an essential condition; even if he does not tell her that he is taking her back, that is acceptable, because taking back is his right exclusively. End quote.
Fourthly:
Issuing a talaaq during menses is a sin and an act of disobedience; it is contrary to the command of the Prophet (blessings and peace of Allah be upon him). As to whether it is applicable to the wife, that is a matter concerning which the scholars differed. We have discussed this difference of opinion previously; for information on the most correct view, please see fatwa no. 72417
This difference of opinion is of concern if the husband issued a divorce to his wife at the time when she was menstruating. As for completing the official procedures and filing the divorce papers, that has nothing to do with whether the woman is menstruating or not. If he divorced her during a period of purity in which he had not had intercourse with her, but the divorce papers were signed when she was menstruating, then this divorce was done in accordance with the Sunnah and counts as such, according to scholarly consensus, even if she got her menses on the same day, after he had actually divorced her.
And Allah knows best.

Dought & clear, - What is the ruling on people gathering to receive condolences?

What is the ruling on the family of the deceased sitting and gathering in a specific place to receive condolences?
Praise be to Allah.
What is meant by gathering to receive condolences is when the family of the deceased sit and gather in a certain place where those who wish to offer condolences can go to see them, whether that is in the house of the deceased’s family, or in the tents that they set up for that purpose, and so on.
This matter is one of those concerning which there is a considerable difference of opinion among the scholars. There are two scholarly opinions concerning it:
-1-
The first opinion is that there should be no gathering for the purpose of offering condolences, and such gatherings are makrooh. This is the view of the Shaafa‘is and Hanbalis, and many of the Maalikis; some of them even stated that it is haraam.
The strongest evidence quoted by those who say that it is makrooh consists of two things:
(i) The report of Jareer ibn ‘Abdullah who said: We used to regard gathering with the family of the deceased and making food after the burial as coming under the same heading as wailing (which is forbidden). Narrated by Ahmad, 6866; and Ibn Maajah, 1612.
(ii) This is something that was not done by the Prophet (blessings and peace of Allah be upon him) or any of his Companions, hence it is something that has been introduced; it is also contrary to the practice of the righteous early generations, who did not gather to receive condolences.
Imam ash-Shaafa‘i said: I would regard such gatherings as makrooh, even if there is no weeping involved, because it renews grief and imposes a burden on the family of the deceased.
al-Umm, 1/318
An-Nawawi said: With regard to sitting to receive condolences, ash-Shaafa‘i, al-Musannif and others stated that it is makrooh. … They said: rather people should go about their business, and whoever happens to meet them (the family members of the deceased) may offer them condolences. There is no differentiation between men and women with regard to being makrooh to sit to receive condolences.
End quote.Al-Majmoo‘ Sharh al-Muhadhdhab, 5/306
Al-Mirdaawi said: It is makrooh to sit to receive condolences. This is our opinion and it is the opinion of most of our companions, as was clearly stated.
End quote.Al-Insaaf, 2/565
Abu Bakr at-Turtooshi said: Our Maaliki scholars said: Sitting to receive condolences is an innovation and is makrooh. But if a person sits in his house or in the mosque grieving, without sitting for the purpose of receiving condolences, there is nothing wrong with that. When the news came to the Prophet (blessings and peace of Allah be upon him) of the death of Ja‘far, he sat in the mosque grieving , and the people offered him condolences.
End quote.Al-Hawaadith wa’l-Bida‘, p. 170
This view was mentioned in a fatwa by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him), when he said: With regard to the family of the deceased, it is not prescribed for them to gather in the house and receive condolences, because some of the salaf (early generations) regarded this as being a type of wailing (which is forbidden). Rather they should stay at home and close their doors, and whoever happens to meet them in the marketplace or in the mosque may offer them condolences.
End quote fromMajmoo‘ al-Fataawa, 17/103
-2-
The second opinion is that there is nothing wrong with gathering and sitting to receive condolences, so long as the gathering is free of objectionable matters and innovations, and so long as it does not renew or perpetuate grief, or involve imposing burdens on the family of the deceased. This is the view of some of the Hanafis, some of the Maalikis and some of the Hanbalis. See:al-Bahr ar-Raa’iq, 2/207;Mawaahib al-Jaleel, 2/230
Ibn Nujaym al-Hanafi said: There is nothing wrong with sitting to receive condolences for three days, without committing any objectionable action such as burdening the family of the deceased with requirements to make preparations to receive the visitors and offer food.
End quote.Al-Bahr ar-Raa’iq, 2/207
This view was narrated from Imam Ahmad by Hanbal and al-Khallaal.
Al-Mirdaawi said: And it was narrated from him that he granted a concession allowing that, because he offered condolences and sat to receive condolences. al-Khallaal said: Imam Ahmad was lenient with regard to sitting with the bereaved family in more than one place. … And it was narrated from him that he granted a concession to the family of the deceased. This was narrated by Hanbal and was the view favoured by al-Majd [i.e., Ibn Taymiyah].
And it was narrated from him that he granted a concession to the family of the deceased and others, to calm them down.
End quote.Al-Insaaf, 2/565
Ibn ‘Abd al-Barr said inal-Kaafi(1/283): I hope that the issue of sitting together briefly to offer condolences is not serious. End quote.
Among contemporary scholars, this view was favoured by Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) when he said, as it says inMajmoo‘ al-Fataawa(13/373): This is the view favoured by Shaykh Muhammad al-Mukhtaar ash-Shanqeeti inSilsilat Duroos Sharh az-Zaad.
The strongest evidence quoted by those who regard it as permissible is as follows:
-1-
The hadeeth of ‘Aa’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) according to which, that if a member of her family died, the women would gather together, then they would depart, except her own relatives and close friends. She would order that a pot of talbeenah be cooked, then some thareed would be made and the talbeenah would be poured over it. Then she would say: Eat some of it, for I heard the Messenger of Allah (peace and blessings of Allaah be upon him) say: “Talbeenah soothes the heart of the sick person, and it takes away some of the grief.”
Narrated by al-Bukhaari, 5417; Muslim, 3216.
Talbeenah is a broth made from (barley) flour and bran, to which honey may be added. It is so called because it resembles milk (laban) in its whiteness and consistency.
This hadeeth clearly indicates that they did not see anything wrong with gathering, whether it was the family of the deceased who gathered, or others who gathered with them.
-2-
It was narrated that Abu Waa’il said: When Khaalid ibn al-Waleed died, the women of Banu’l-Mugheerah gathered, weeping for him. It was said to ‘Umar: Send word to them, telling them not to do that, and that you should not hear anything about them that you dislike. ‘Umar said: Why shouldn’t they shed tears for Abu Sulaymaan, so long as they do not put dust on their heads or make a loud noise
Narrated by Ibn Abi Shaybah inal-Musannaf(3/290) and ‘Abd ar-Razzaaq as-San‘aani (3/558), with a saheeh isnaad.
They gave two responses to the report of Jareer ibn ‘Abdullah:
(i) that the most correct view concerning it is that it is da‘eef (weak). It was criticised by Imam Ahmad and ad-Daaraqutni.
This report was narrated by Ahmad ibn Munayyi‘ in hisMusnad, Ibn Maajah inas-Sunan(1612), and at-Tabaraani inal-Mu‘jam al-Kabeer(2/307) via Hushaym from Ismaa ‘eel ibn Abi Khaalid, from Qays, from Jareer.
This isnaad appears to be saheeh, because its narrators are known for their good memory and are trustworthy. Hence it was classed as saheeh by a number of scholars, such as an-Nawawi inal-Majmoo‘(5/320), Ibn Katheer inIrshaad al-Faqeeh(1/241), al-Busayri inMisbaah az-Zujaajah, 1/289, ash-Shawkaani inNayl al-Awtaar(4/148), Shaykh Ahmad Shaakir inTahqeeq al-Musnad(11/126), al-Albaani inAhkaam al-Janaa’iz(p. 210), the commentators onMusnad Ahmad(11/505), and others.
However in the hadeeth there is a subtle flaw that was pointed out by the scholars and critics, which is the tadlees of Hushaym ibn Basheer; even though he was trustworthy, he often practiced tadlees [tadlees means giving the impression that he heard it from a particular person when he did not hear it from him directly] and irsaal [irsaal means attributing a hadeeth directly to the Prophet (blessings and peace of Allah be upon him) without mentioning the name of the Sahaabi in the isnaad or chain or narrators], and sometimes narrated from da‘eef (weak) and majhool (unknown) narrators.
Al-Haafiz adh-Dhahabi said inTadhkirat al-Huffaaz(1/249): There is no dispute that he was among those who were known for their good memory and trustworthy narrators, but he practised tadlees a great deal; he narrated from a number of people from whom he did not hear hadeeth directly. End quote.
Hence a number of earlier scholars regarded this hadeeth of Jareer as flawed, because of the tadlees of Hushaym. For example:
Abu Dawood said: I mentioned to Ahmad the hadeeth of Hushaym, from Ismaa‘eel, from Qays, from Jareer, “We used to regard gathering with the family of the deceased and making food for them as being acts of Jaahiliyyah.” He said: They claimed that he heard it from Shareek. Ahmad said: I do not know of any basis for this hadeeth.
End quote.Masaa’il al-Imam Ahmadnarrated by Abu Dawood as-Sijistaani, p. 388
Inal-‘Ilalby ad-Daaraqutni (13/462) there is something which suggests the possibility of Hushaym practicing tadlees in this hadeeth.
If the one who practiced tadlees is Shareek ibn ‘Abdullah an-Nakha‘i, the qaadi of Kufah, then the report is da‘eef (weak), because his hadeeth is da‘eef according to all scholars of hadeeth; a hadeeth that is reported only by one such as he cannot be accepted as the basis for a shar‘i ruling concerning halaal and haraam.
Yes, he was followed (in the narration of a similar hadeeth) by Nasr ibn Baab, as is narrated inMusnad Ahmad(6905), but it says in the biography of this Nasr inTa‘jeel al-Manfa‘ah(p. 420): al-Bukhaari said: They accused him of lying. Ibn Ma‘een said: His hadeeth is worthless. ‘Ali ibn al-Madeeni said: I rejected his hadeeth. Abu Haatim ar-Raazi said: His hadeeth is to be rejected. Abu Khaythamah Zuhayr ibn Harb said: He is a liar. End quote.
Therefore the similar hadeeth which he narrated cannot strengthen the report of Shareek; rather there is a strong possibility that the one who practiced tadlees in the report of Hushaym is Nasr ibn Baab himself, and not Shareek.
To sum up: the report of Jareer ibn ‘Abdullah al-Bajali has not been proven via any saheeh isnaad, and the well-known report is flawed because of tadlees. For more information see the book:at-Tajliyah li Hukm al-Juloos li’t-Ta‘ziyahby Shaykh Zaafir Aal Jab‘aan, p. 27
(ii) Even if we assume that it is saheeh, what is meant is gatherings in which food is made by the family of the deceased in order to honour those who come and gather with them.
Hence two things are mentioned in the report: “We used to regard gathering with the family of the deceased and making food after the burial as coming under the same heading as wailing (which is forbidden).” The gathering which involves both of these two things is that which is regarded as coming under the same heading as wailing.
Ash-Shawkaani said: That is, they used to regard gathering with the family of the deceased after the burial and eating food in their house as a type of wailing, because that was burdensome for them and preoccupied them despite what they were preoccupied with of the death of the deceased, and because it is contrary to the Sunnah; they are instructed to make food for the family of the deceased, but they went against it and burdened them with the obligation of making food for others.
End quote.Nayl al-Awtaar, 4/118
Shaykh Ibn Baaz said: What is meant is that gathering to read Qur’an and eat food has no basis; rather this is a kind of innovation. But if a person visits them to greet them, pray for them and offer condolences, and he recites in a gathering a brief recitation without any prior intention of doing so, because they have gathered, so he recites one or more verses for the benefit of all and to offer sincere advice to all, there is nothing wrong with that. But if the family of the deceased bring people together or they bring together a certain group to recite Qur’an, or they give them food or money (in return for doing so), this is an innovation for which there is no basis.
End quote.Fataawa Noor ‘ala ad-Darb, 14/202
With regard to the view that gathering to offer condolences was not done by the Prophet (blessings and peace of Allah be upon him) and his Companions, therefore it is an innovation, the response to that is that gathering to offer condolences comes under the heading of traditions or customs, and not acts of worship, and the issue of innovation is not applicable with regard to traditions or customs; rather the basic principle with regard to traditions or customs is that they are permissible.
Moreover, offering condolences is something that is prescribed in sharee‘ah, and there is no means of achieving that nowadays except by receiving people who come to offer condolences, or sitting to receive condolences, so this is something that helps to fulfil the Sunnah.
Shaykh Ibn Baaz was asked about receiving people who come to offer condolences, or sitting to receive condolences. He said: I do not see anything wrong with the one who has suffered the calamity of the death of a relative or wife and the like receiving people in his house who have come to offer condolences at an appropriate time, because offering condolences is Sunnah, and receiving those who have come to offer condolences is something that helps them to fulfil the Sunnah. And if they honour them by offering coffee or tea or perfume, all of that is fine.
End quote.Majmoo‘ Fataawa wa Maqaalaat Mutanawwi‘ah, 13/373
Shaykh Saalih Aal ash-Shaykh said:
What we see of our scholars in this land and other lands, even the scholars, is that they sit (to receive condolences), because this interest could not be achieved otherwise, and if that is not done, then the Sunnah of offering condolences cannot be done either.

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)!