The Hoor-ul-`Een

[aaj]

I think we should just leave it at that Allah has promised you whatever your heart desires when you make it to paradise.

Allah is fair and just, He won't program you to be satisfied with what we think you will get or won't get.

 

[Serinity]

we think of the Akhira and Jannat from what we know of this world. So all we know is what Allah has revealed to us. Jannah has not been seen by k imankind, Allah has not shown it to us, yet. Afaik.

So since we think of Jannat from the interpolation of this world, i.e. say, a huge Mansion in Jannah, you will think of a mansion and beautify it as much as you can.

But that beauty which you can compherehend and imagine, even if it be the most beautiful thing you have imagined or seen in this world. It is nothing compared to what is in Jannat.

So it is futile to compare one's feelings and wants from this world, and then interpolate it into Jannah. Of course, if you want a car, you will get that. Thing is, Allah knows us better than we know ourselves.

So, in short, Allah :swt: KNOWS what the hearts want. Allah :swt: CREATED you.

Correct me if I said anything wrong.

What we see and imagine is formed by our experiences and ability to think. We are limited in that regard.

Trust Allah, Allah WON'T disappoint us. That should assure anyone. But question is - will we disappoint ourselves?
Allahu alam.

 

[whosebob]

I think the Hoor-ain have a choice as well. They probably asking Allah to show them their prospective spouses in this world. That's why one should always be gentleman evens if you single inshallah.

 

[whosebob]

Trust Allah, Allah WON'T disappoint us. That should assure anyone. But question is - will we disappoint ourselves?
Allahu alam.

Very True Serinity. Dunya is pretty basic compared to Jannah firdous inshallah. Allah won't disappoint us inshallah

 

[whosebob]

7, 70 and 700 was used by the arabics in the old days to describe a big number. So who knows what 72 wives really means I still don't know how one will pray for so many woman inshallah if one is fortunate to receive this blessing inshallah.

 

[TDWT]

He is saying the colour is the most beautiful one in and of itself, not because it is free from blemishes. That is a separate thing.

I was wondering, about the houri being white, a scholar told me this;

The word hur actually means the one whose eye has large space of whiteness. The statements you may have come across are either mistranslation or a personal interpretation of the scholar that other scholars may disagree with. The divine text talk about the brightness (which often mistranslated as whietness) and clear skin they have. Again, as I mentioned, it is an interpretation not a textual evidence

He told me that the houris being white skinned is just interpretation as he is saying here. Is he right?

 

[Huzaifah ibn Adam]

I was wondering, about the houri being white, a scholar told me this;

The word hur actually means the one whose eye has large space of whiteness. The statements you may have come across are either mistranslation or a personal interpretation of the scholar that other scholars may disagree with. The divine text talk about the brightness (which often mistranslated as whietness) and clear skin they have. Again, as I mentioned, it is an interpretation not a textual evidence

He told me that the houris being white skinned is just interpretation as he is saying here. Is he right?

The scholar who told it to you, I know him very well. What he is saying is not correct. All the years, the `Ulamaa are unanimous that Bayaadh means "whiteness" and not "brightness". That is taken even from the very word itself. He is giving an interpretation to it. An Usool is that, when it comes to Hadeeth, we always take the Zhaahir (literal) meaning unless there is a supporting evidence to show that in this case, the literal meaning is not intended. The literal meaning of the Ahaadeeth describing the Hoor-ul-`Een point out to them being fair-skinned. He says that it is an interpretation whereas it is not an interpretation.

In any case, this is not something which is worthwhile to debate over, at all. Absolutely no Faa'idah (benefit) will come from it. Islaam instructs people to focus on what concerns them, on what is beneficial, whether it is benefit to one's Aakhirah, which is the primary benefit, or if not, then at least Dunyawi benefit. But something which has no benefit at all, neither in the Dunyaa nor in the Aakhirah, is not something a Muslim spends any time in.

 

[whosebob]

I was wondering, about the houri being white, a scholar told me this;

The word hur actually means the one whose eye has large space of whiteness. The statements you may have come across are either mistranslation or a personal interpretation of the scholar that other scholars may disagree with. The divine text talk about the brightness (which often mistranslated as whietness) and clear skin they have. Again, as I mentioned, it is an interpretation not a textual evidence

He told me that the houris being white skinned is just interpretation as he is saying here. Is he right?

Use your common sense, ofcause they are of different colours. Different Eye colours and different facial features. But one thing that is certain is that they are all beautiful. It's the noor of their faces that is the key to their beauty Alhamdullilah. Allah did'nt create just white woman on earth, why would he create just white hoor-ain in Jannah firdous?

 

[TDWT]

The scholar who told it to you, I know him very well. What he is saying is not correct. All the years, the `Ulamaa are unanimous that Bayaadh means "whiteness" and not "brightness". That is taken even from the very word itself. He is giving an interpretation to it. An Usool is that, when it comes to Hadeeth, we always take the Zhaahir (literal) meaning unless there is a supporting evidence to show that in this case, the literal meaning is not intended. The literal meaning of the Ahaadeeth describing the Hoor-ul-`Een point out to them being fair-skinned. He says that it is an interpretation whereas it is not an interpretation.


In any case, this is not something which is worthwhile to debate over, at all. Absolutely no Faa'idah (benefit) will come from it. Islaam instructs people to focus on what concerns them, on what is beneficial, whether it is benefit to one's Aakhirah, which is the primary benefit, or if not, then at least Dunyawi benefit. But something which has no benefit at all, neither in the Dunyaa nor in the Aakhirah, is not something a Muslim spends any time in.

Ok, btw, did you get my question about ruhul al maani?

 

[TDWT]

Allaah Ta`aalaa says in Soorah al-Waaqi`ah:

وَحُورٌ عِينٌ

كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ

​

{"And (there will be for the Muslimeen, in Jannah) fair females with wide, lovely eyes. Like unto preserved pearls."** [Soorah al-Waaqi`ah, 56:22, 23]

In Tafseer as-Sa`di, Imaam as-Sa`di رحمة الله عليه explains this Aayah, saying:

والحوراء : التي في عينها كحل وملاحة ، وحسن وبهاء ، والعِين : حسان الأعين وضخامها ، وحسن العين في الأنثى من أعظم الأدلة على حسنها وجمالها

​

"Al-Hawraa (pl. Hoor): A female whose eyes are lined with Kuhl and which are extremely beautiful and bright. Al-`Een refers to eyes which are beautiful and wide.

Beautiful eyes in a female is one of the greatest signs of her beauty."

Explaining the Aayah, "Like unto preserved pearls," he says:

كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ أي : كأنهن اللؤلؤ الأبيض الرطب الصافي البهي ، المستور عن الأعين والريح والشمس ، الذي يكون لونه من أحسن الألوان ، الذي لا عيب فيه بوجه من الوجوه ، فكذلك الحور العين ، لا عيب فيهن بوجه ، بل هن كاملات الأوصاف ، جميلات النعوت . فكل ما تأملته منها لم تجد فيه إلا ما يسر الخاطر ويروق الناظر

​

"Like unto preserved pearls: Meaning, it is as though they (the Hoors) are pure, white, shining pearls; concealed from the eyes (of men), from the wind and from the rain. Their colour is the most beautiful of colours; there is no fault therein nor any blemish. Such are the Hoor-ul-`Een; there is no fault in them whatsoever. Their qualities are all perfect. They are altogether lovely. Each time you look upon them, you see nothing except that which gladdens the heart and delights the beholder."

Hi Huzaifah, I was just wondering about this ayat:

حُورٌ عِينٌ {22
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[TD]And (there will be) Houris (fair females) with wide, lovely eyes (as wives for the pious),

I was wondering, when it uses the word 'fair' in this context, does it mean fair as in fair skin or beautiful according to the ulema?[/TD]
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[TDWT]

The scholar who told it to you, I know him very well. What he is saying is not correct. All the years, the `Ulamaa are unanimous that Bayaadh means "whiteness" and not "brightness". That is taken even from the very word itself. He is giving an interpretation to it. An Usool is that, when it comes to Hadeeth, we always take the Zhaahir (literal) meaning unless there is a supporting evidence to show that in this case, the literal meaning is not intended. The literal meaning of the Ahaadeeth describing the Hoor-ul-`Een point out to them being fair-skinned. He says that it is an interpretation whereas it is not an interpretation.

In any case, this is not something which is worthwhile to debate over, at all. Absolutely no Faa'idah (benefit) will come from it. Islaam instructs people to focus on what concerns them, on what is beneficial, whether it is benefit to one's Aakhirah, which is the primary benefit, or if not, then at least Dunyawi benefit. But something which has no benefit at all, neither in the Dunyaa nor in the Aakhirah, is not something a Muslim spends any time in.

I was wondering, could you answer my questions I asked?

 

[TDWT]

The scholar who told it to you, I know him very well. What he is saying is not correct. All the years, the `Ulamaa are unanimous that Bayaadh means "whiteness" and not "brightness". That is taken even from the very word itself. He is giving an interpretation to it. An Usool is that, when it comes to Hadeeth, we always take the Zhaahir (literal) meaning unless there is a supporting evidence to show that in this case, the literal meaning is not intended. The literal meaning of the Ahaadeeth describing the Hoor-ul-`Een point out to them being fair-skinned. He says that it is an interpretation whereas it is not an interpretation.

In any case, this is not something which is worthwhile to debate over, at all. Absolutely no Faa'idah (benefit) will come from it. Islaam instructs people to focus on what concerns them, on what is beneficial, whether it is benefit to one's Aakhirah, which is the primary benefit, or if not, then at least Dunyawi benefit. But something which has no benefit at all, neither in the Dunyaa nor in the Aakhirah, is not something a Muslim spends any time in.

Do you know the authencity of this hadith?



دخلتُ الجنةَ، فإذا جاريةٍ أدماءَ، لعساءَ، فقلتُ : ما هذهِ يا جبريلُ ؟ فقال : إن الله تعالى عرفَ شهوةَ جعفرِ بنِ أبي طالبٍ للأَدِمَ اللَّعِسَ، فخَلَقَ لهُ هذِهِ
الراوي: أنس بن مالك المحدث: الألباني - المصدر: صحيح النسائي - الصفحة أو الرقم: 3380
خلاصة حكم المحدث: صحيح

دَخَلْتُ الجنةَ ، فإذا جَاريَةٌ أدْماءُ ، لَعْسَاءُ ، فقُلتُ : ما هذه يَا جِبريلُ ؟ فقال : إنَّ اللهَ تعالى عَرَفَ شَهْوةَ جَعفَرِ بنِ أبِي طالِبٍ لِلْأُدْمِ الْلعْسِ ، فَخَلَقَ له هَذِهِ
الراوي: عبدالله بن جعفر بن أبي طالب المحدث: الألباني - المصدر: ضعيف الجامع - الصفحة أو الرقم:2960
خلاصة حكم المحدث: ضعيف

دخلتُ الجنةَ فرأيتُ جاريةً أَدماءَ لَعساءَ، فقلتُ : ما هذه يا جبريلُ ؟ فقال : إن اللهَ تعالى عرف شهوةَ جعفرِ بنِ أبي طالبٍ للأُدْمِ اللُّعْسِ ؛ فَخَلق له هذه
الراوي: عباية الأسدي المحدث: الألباني - المصدر: السلسلة الضعيفة - الصفحة أو الرقم: 3272
[FONT=arial, helvetica, sans-serif]خلاصة حكم المحدث: موضوع[/FONT]

[FONT=arial, helvetica, sans-serif]since you said al-albani is not to be trusted, what have others said on it?[/FONT]