Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (506)

Al-Tafsīr al-QayyimIbn al-Qayyim

Abū Ishāq said: “This verse contains evidence that jinn have sexual intercourse just as humans do.”

What indicates that these women are the fair, wide-eyed maidens created in Paradise is that Allah, glorified be He, includes them among the things He has prepared there for its inhabitants, such as fruits, produce, rivers, garments, and other blessings.

Another indication is the subsequent verse, in which the Most High says: “Fair, wide-eyed maidens, secluded in tents,” followed by: “Whom neither man nor jinn has touched before them.” Imam Ahmad said: “The fair, wide-eyed maidens will not die when the Trumpet is blown, for He created them to remain forever.”

The verse also supports the majority view that believing jinn will be in Paradise, just as disbelieving jinn will be in the Fire. Al-Bukhārī devoted a chapter to this in his Sahīh, entitled “The Reward and Punishment of the Jinn.” More than one of the early generations explicitly affirmed this. When Damrah ibn Habīb was asked, “Do the jinn receive a reward?” he replied, “Yes,” and recited this verse. He then said: “Human women are for human men, and female jinn are for male jinn.” Mujāhid said concerning this verse: “If a man has intercourse without mentioning Allah’s name, a jinn coils around his penis and has intercourse along with him.”

The pronoun in “before them” refers to those described as “reclining”; they are the husbands of these women.

[Surah al-Rahmān (55): verse 58]
“As though they were rubies and coral.” (58)

Concerning His words, “As though they were rubies and coral,” al-Hasan and most Quran commentators said: “What is meant is the clarity of rubies combined with the whiteness of coral.” He likened them to rubies and coral in the clarity and whiteness of their complexion. This is supported by the statement of ‘Abd Allāh: “A woman among the women of Paradise will wear seventy silk robes, yet the whiteness of her calves will be visible through them. That is because Allah says: ‘As though they were rubies and coral.’ Indeed, a ruby is a stone: if you placed a thread inside it and then made it clear, you would see the thread through the stone.”

قال أبو إسحاق: وفي هذه الآية دليل على أن الجني يغشى كما أن الإنسي يغشى. ويدل على أنهن الحور اللاتي خلقن في الجنة: أنه سبحانه جعلهن مما أعده الله في الجنة لأهلها، من الفواكه والثمار والأنهار والملابس وغيرها. ويدل عليه أيضا الآية التي بعدها، وهي قوله تعالى: حُورٌ مَقْصُوراتٌ فِي الْخِيامِ ثم قال: لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلا جَانٌّ قال الامام أحمد: والحور العين لا يمتن عند النفخ في الصور، لأنهن خلقهن للبقاء. وفي الآية دليل لما ذهب إليه الجمهور: أن مؤمني الجن في الجنة، كما أن كافرهم في النار. وبوب عليه البخاري في صحيحه فقال «باب ثواب الجن وعقابهم» ونص عليه غير واحد من السلف. قال ضمرة بن حبيب- وقد سئل: هل للجن ثواب؟ فقال: نعم. وقرأ هذه الآية. ثم قال: الإنسيات للانس، والجنيات للجن. وقال مجاهد في هذه الآية: إذا جامع الرجل ولم يسمّ انطوى الجان على إحليله فجامع معه. والضمير في قوله: «قبلهم» للمعنيين بقوله «متكئين» وهم أزواج هؤلاء النسوة. [سورة الرحمن (٥٥) : آية ٥٨] كَأَنَّهُنَّ الْياقُوتُ وَالْمَرْجانُ (٥٨) وقوله: كَأَنَّهُنَّ الْياقُوتُ وَالْمَرْجانُ، قال الحسن وعامة المفسرين: أراد صفاء الياقوت في بياض المرجان، شبههن في صفاء اللون وبياضه بالياقوت والمرجان، ويدل عليه ما قاله عبد الله «إن المرأة من نساء أهل الجنة لتلبس عليها سبعين حلة من حرير، فيرى بياض ساقيها من ورائهن، ذلك بأن الله يقول: كَأَنَّهُنَّ الْياقُوتُ وَالْمَرْجانُ ألا وإن الياقوت حجر، لو جعلت فيه سلكا ثم استصفيته لنظرت إلى السلك من وراء الحجر» .