Introduction
Occasionally, we share our notes- as prepared for our weekly Qur'an study sessions- in the form of an article, as a means to present with more clarity the texts and/or the subject under discussion.
The section of the Qur'an under analysis in our recent studies stems from Soorah At-Toor. While it is true that the themes of Paradise and Hellfire are found throughout the scripture, it has been this particular section, beginning with the seventeenth verse, which has been the foundation for further contemplation.
What is Hoor Al 'Ayn? حور العين
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَنَعِيمٍۢ
Before addressing the meaning of Hoor Al 'Ayn, it is important to conduct a careful, contextual analysis of the texts in question. Beginning at Q 52:17, it presents the contrast between the realities of Hell and Paradise, the latter being a mode of existence in which 'gardens" (in the plural) are present, a general sense of well-being, in which there is refuge, safety, provision, dignity and finally mates.
وَزَوَّجۡنٰہُمۡ بِحُوۡرٍ عِیۡنٍ
The Saheeh International translation renders wa zawwajnaahum bi-hoorin 'ayn as " And We will marry them to fair women with large, (beautiful) eyes." ( Q 52:20). A notion about this term is that God is giving females of certain skin color as mates, complete with sensual rewards to men. Sometimes associated with this is another notion of the presence of seventy-two virgins, made available to martyrs. For the latter, there is nothing in the Qur'an even remotely in support of that particular assertion, and it is our observation over the years that this notion has actually been popularized by Non-Muslim media sources and pundits, who attempt to rebut Islamic theology and various Muslim political causes by presenting Muslims as sex-crazed fanatics out for world conquest!
The term Hoor Al 'ayn is simply an expression denoting mates of comfort. In English, we use expressions such as "easy on the eyes" that carry not only a comment on physical attractiveness, but on disposition. Indeed, the Qur'an has a du'aa that holds a similar meaning.
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ"Our Lord. Bestow on us spouses and offspring that will be a comfort to our eyes (Qurrata a'yunin).." ( Q 25:74). The Qur'an also mentions the concept of purified spouses (Azwaajun Mutahharah) (Q 2:25). These particular attributions ties in very well with the overall presentation of the reality of Jannah, as we will see.
While the mention of a heavenly drink is noted in various locations in the Quranic text, a key text uses the word "wine" (khamr), and is itself within a verse which begins its description of paradise with the word "metaphor" (mathal) (Q 47:15) To be clear, the implication is that the entire presentation of Jannah in the Qur'an is purely figurative, meant to give us an approximation of an experience we have not encountered in this worldly realm. It is not meant to be read in a literal fashion.
The heavenly drink is mentioned in Soorah At Toor as accompanying meals, and itself a drink that won't present the sort of harms that occur with wine in this world ( Q 52:22-23). Thus, the "wine" of heaven and the "wine" of earth are two different items, with contrasting results!
"Boys" in heaven?
وَیَطُوۡفُ عَلَیۡہِمۡ غِلۡمَانٌ لَّہُمۡ کَاَنَّہُمۡ لُؤۡلُؤٌ مَّکۡنُوۡنٌ
Q 52:24-25 asserts that the residents of paradise will be surrounded by youths who will be like preserved pearls. The Arabic term for these youths is Ghilmaan (the singular being Ghulam). Christian apologists, eager for any negative spin, have attempted to portray this (and other similar texts) as pedophilia! However, when read in context, it does not assert anything of that sort. Rather, it is stating that those in heaven, provided with all of their needs, will also have staff facilitate that provision.
Anyone who has ever traveled on a cruise, stayed in a hotel, or dined in a restaurant, will have experiences with staff, whose primary job is to make the guest feel comfortable. These establishments will have cooks to prepare food, waiters to present it, and even have training to be able to engage with their clients. Indeed, much of the formal studies in Business Administration, hospitality management, and other related fields is in the study of methods and tools to facilitate ease for clients, ensuring a sustainable business. The staff is expected to be energetic, intelligent and able to interact with the public. This is how the term Ghilmaan is employed in the account of paradise. There is nothing sinister in the Quranic presentation of Jannah, and certainly does not suggest anything repugnant.
Healthy discourse in Jannah is a result of being a sincere seeker in the Dunya
اِنَّا کُنَّا مِنۡ قَبۡلُ نَدۡعُوۡہُ
Q 52:25-28 has the inhabitants of Jannah speaking about that which led them to their abode, acknowledging that Allah has saved them from having the experiences of Hellfire. The sentence in verse 28 quotes them as saying Inna Kunna Min Qablu nad'oohu which means "indeed, we were-before- calling upon Him (i.e. God)".
This "calling" should not be seen in the limited fashion of formal du'aa. Indeed, the Qur'an itself " And when MY servants ask you (O Muhammad) about ME, Then I am close. I respond to the call of those who call to ME. Thus, let them respond to ME, and have faith in ME, so that perhaps they will find guidance" ( Q 2:186).
وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ
This clearly demonstrates that the life-long process of a believer, a seeker, who has sought out God's support, knowledge of Divine realities, is the "calling" that finds its answer-ultimately- within the other dimension known as paradise.
A summary of the Jannah existence
اِنَّ اَصۡحٰبَ الۡجَنَّۃِ الۡیَوۡمَ فِیۡ شُغُلٍ فٰکِہُوۡنَ
ہُمۡ وَاَزۡوَاجُہُمۡ فِیۡ ظِلٰلٍ عَلَی الۡاَرَآئِکِ مُتَّکِـُٔوۡنَ
لَہُمۡ فِیۡہَا فَاکِہَۃٌ وَّلَہُمۡ مَّا یَدَّعُوۡنَ
سَلٰمٌ ۟ قَوۡلًا مِّنۡ رَّبٍّ رَّحِیۡمٍ
"Indeed, the inhabitants of Jannah on that day will be busy with happiness (shughulin faakihoon), They, and their mates, shaded, in a state of relaxation on adorned couches, for them is the fruit (of their spiritual labors in dunya) and (in addition) for them is whatever they ask for: Peace: A decree (Qawlan) from a Merciful Lord." ( Q 36:55-59).
The verbiage resembles a vacation, as previously noted. An environment in which the traveler's needs are met. A good vacation in this world will include moments of education, such as museum tours, natural areas, in which tour guides will give important information on history, geology, geography, etc.
Jannah as a picture of something to bring about in our world today
Muslims cannot deny that the afterlife (Akhirah) is a reality, something that is eternal, whereas our lives in this world is not only temporary, but even the planet itself is temporary. At some point, it will cease to exist. Thus, while we should seek the Jannah of the afterlife by giving our obedience to the guidance of Allah, as conveyed through His own words and the overarching example of His Messengers (upon them all be peace), we have to remember that we are still inhabitants of this world, a world that Allah has made humans to exercise responsibility (Q 2:30). We are told to pray for that which is pleasant in this world and the next abode in equal fashion ( Q 2:201), and that each have a share of this life that should not be neglected ( Q 28:77).
The followers of Prophet Muhammad ( Sall Allahu 'alayhi wa sallam) went on to create an entirely new civilization, a civilization that, despite its flaws, had a deep and profound impact on the world, in every field imaginable. Poignant examples include the Muslim rule of Spain (Andalusia) and the Indian subcontinent, as well as within West Africa, which built not only mosques, palaces and gardens, but constructed those physical and intellectual edifices that were meant to sustain a healthy spirituality and worldly existence. The Taj Mahal is still seen today as one of the wonders of the world, a site that was built entirely on the premises of paradise as displayed within the Qur'an.
The picture of paradise is universal provision, mutual respect, companionship, healthy thinking and ultimate peace. Are not those things that humans can create in this world? Do we not need sobriety in this world? Strong families and healthy relationships? Cleanliness, and an ethic inspired entirely by faith?
We should be inspired by our faith in God, in His messenger Muhammad (upon whom be peace), to fix ourselves as individuals and to spread healthy awareness to our fellow human beings that it is entirely possible to take actions, make solid plans, to have some levels of paradise in this world. The foundation for that is already present.
فَذَکِّرۡ فَمَاۤ اَنۡتَ بِنِعۡمَتِ رَبِّکَ بِکَاہِنٍ وَّلَا مَجۡنُوۡنٍ
أَمْ يَقُولُونَ شَاعِرٌۭ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ
Q 52:29-30 tell us that the Messenger who delivered all of this information is not a promoter of dark arts, insane, not a poet with his head in the clouds. The Messenger ('alayhis salaamu was salaam) delivered this information, these words, at the command of Allah. This is a perfect place to end our article. After all, the Prophet himself, an uneducated orphaned individual, went on to achieve the success of his mission in his very lifetime, whose followers literally changed the world after his death. The Prophet Muhammad is an example that it is possible for us to be successful, regardless of those barriers placed against us.
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