Wives in Paradise. (The Houris)

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The Wine-bearerThe adornment in Paradise

It is important to have a companion who is well balanced to have peace and rest in this life. The existence of such a companion is it man or woman solves a lot of problems and fill the life with pleasure and comfort. On the other side the absence of such a companion or the presence of inept companions makes the life miserable. Even though such a person may have all other facilities of life but life becomes a bitter cup of poison.

In other words a good companion is necessary not only for physical comfort but spiritual and mental comfort as well.

Qura’n has paid great attention to this issue while it discussed the bounties of paradise and has described it in clear and beautiful terms. In verse 25 of Surah Baqarah it says:

“For them shall e purified spouses”

This purification has a vast meaning. It means the absence of physical and moral deficiencies as well as spiritual ones. Actually the des c r i p tion of a perfect companion means that he or she should be purified.

The word “Mut-taharah” is derived from “Tahira” or the elevated one because it is saying that God has purified them and those that God has purified are clearly defined.

One hadith has the same meaning and it says: “She will be free from all defects and evils” (1)

Some verses of the Qura’n refer to the wives in Paradise as “Zawwajnaa hum bi- Huurin Aiyn” or “We shall wed them to maidens with beautiful and lustrous eyes.”

Verse 22 of Surah Tur has the same meaning and verses 22 and 23 of Surah Waqiah go one step more:

“And there will be companions with beautiful, big and lustrous eyes like well guarded pearls.”

It speaks of a something extremely beautiful. (2)

Verse 72 of Surah Rahman says:

“Purified maidens sitting the pavilions”

So the women in Paradise will be found in their tents (secluded from prying eyes)

Then the verses 56 and 58 of the same Surah say:

“In them will be chaste maidens untouched by Jinn of man restraining their glances. 58. Like Rubies and Corals.”

They will love none other than their husbands.

The plural of Hoor is “hooraa”and “Ahoor”.

According to the linguists it means women whose pupils are pure black and the whiteness of their eyes is perfect and this is the ultimate des c r i p tion of beautiful eyes.

Qura’n has described the beauty of these eyes because its beauty is the most prominent feature of human countenance.

Some have said that it means the fairest body because the word the “Tahwiir” is used for washing clothes or whitening something.

It may mean that they will fair bodies and beautiful eyes.

The word “hawariuun” is used for the companions of Jesus because they always wore white.

The plural of the word “Aiyn” is “A-iiyn” and “aiynaa” with means large eyes and is also used for men and women with large eyes.

The words “Hoor” and “Aiyn” are used for both men and women so they have a vast meaning that includes all those in Paradise. It is used for believing women for believing men and believing men for believing women (We will discuss this later also). The beauty of their eyes has been described because the beauty of mankind is most prominent in the eyes and is often used to denote the entire beauty of a person.

When the eyes of Houris are compared to the pearls in oysters it denotes their extreme beauty. It may mean that they are secreted from others and no eyes or hands have touched them.

Some commentators (3) opine that the word “Hoor” is derived from the word “Hayrat” and so the wives of Paradise will be so beautiful that they will astound everyone.

After describing them the verse says: “Maqsuuratun fil Khiyaam” or women in their tents or chambers.

The word “Maqsuur” means secluded women. Some have said it means their being protected from being seen by others which is a sign of their chastity. Some have explained that they have eyes only for their husbands and they will love none other. This is what is meant by “Qaasiratut-tarfi” or they will be chaste maidens.

The word “Taraf” means the batting of the eyelids or the movement of the eyes. So the term “Qaasiratut–tarfi” means the women whose love filled eyes are only for their husbands and this is a great prominence that she thinks of none other but her husband. Another point to note that the word “khaima” is not just a tent of canvas or cloth but every round shaped building too is called “ Khaima” some Ulema have said that any building constructed of stones and bricks can also be called the same. According to Maqayis-ol-Loghat its foundation is strong and steady.

We learn from the hadith that the tents of the Paradise have no resemblance to the tents of this world for some are made only of corals and pearls.

A feature of the women of Paradise is said to be that they are like Rubies and coral. Verse 58 of Surah Rahman says:

“They are like rubies and corals.”

They are like rubies in their glitter and color and white like the corals. It is also clear that the merger of these two colors creates another beautiful color.

Ruby is a stone that is very clear and is usually red but coral is like the branch of a tree and found in the oceans. It has many colors but this verse speaks about the white coral. Some have taken it to mean small pearls (4) because pearls of this kind are beautiful and very shining.

The modern day scientists consider coral to be a living plant like the branch of a tree and it is found in the bed of the oceans. For a long time the scientists considered it to be some kind of plant but later it was discerned that it has animal features though it clings to big boulders in the ocean bed.

In writing they have been called “Abkaar”, “Arab” and “Atraab”.

Verses 36 and 37 of Surah Waqiah have used these words:

“And made them pure virgins, full of love, equal in age.”

The word “abkaar’ is the plural of “Bakr” which means virgin. We learn from some hadith and the writing of the commentators that the wives of Paradise will always have this condition and it will not end with copulation.

The word “U’rub” is the plural of “A’rub” and means a woman whose is well versed and sweet in her speech. Who can express her love in sweet words. Actually it has been derived from the origin of “Iraab” which means to express. Some times it has been taken to mean the woman whose appearance signifies her chastity and piety.

Most commentators have approved of the first meaning i.e. Coyness. The word “Atraab” has been used in 3 verses to denote the piety of the wives in Paradise. (5) This is the plural of Tirab which means people of the same age. This is generally used for women. According to some it comes from “Taraib” which ribs that are attached to each other.

Some have taken it to be connected to “Turaab” or earth as if all have been born together and have set foot on earth all together.

It is possible for the wives of Paradise to be of the same age and this may also mean that they will be of the same age as their husbands because equal partners enjoin and under stand each other better. It may also mean that they will be of the same age, have the same goodness, and overt and covert beauty.

But it seems that the first meaning is more appropriate because of the use of the words, “Arab” “Kawa’ab” and “ Qaasiratut-tarf”

The word “ Kawaib” has been used in Surah Naba to describe the women of Paradise and is the plural of “Ka’ab’ which young and virgin girls. This has been derived from “Ka’ab” which means the mound on the feet.

In this verse it speaks about a young woman whose has just developed her breasts and this happens at the advent of youth. It has also been said that this is about maturity and the time when the adult body begins to develop.

We would like to remind the readers once again that this is all conjectures derived from different sources. Describing the details is beyond our capacity.

 


 

1. Tafsir Al Mizan vol.1 for this verse. Behar-ol-Anwar vol.8 page 140 has discussed these purified maidens.
2. The grammatical connotation of the word “Hoor Aiyn” has been described.
3. Abul Futuh Razi has quoted others in his Tafsir Ruhul Bayan Vol.11 page 13.
4. Raghib has noted this in Mafuradat some others have also taken the same meaning.
5. Raghib has mentioned this in Mafuradat and so have others.

 

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