In answer to the video "Walking Away From Islam"
Humans wont cease being humans, even in paradise and sex is but one of the rightful, natural pleasures of a human being. Before getting to the issue of sex in paradise, ill first address a common misunderstanding as regards the concept of hur ayn. This expression found in 44:54,52:20,55:72,56:22 is used for those with whom the dwellers of heaven will be coupled as seen in 44:54,52:20. When the word zawj is used, in the context of a man and a woman being coupled, it means they are coupled as a husband and wife.
Ayn means eyes, Hur stems from h-w-r and is used for the intense whiteness of the eye, denoting the marked contrast between the white of the corona and the black of the iris. Across all times and cultures, the eyes have always been a major beauty criteria. In a more general sense, hawar signifies "intense whiteness" in a physical and/or spiritual sense. It is used in a spiritual sense for Jesus' companions to denote their moral uprightness for standing with him while almost all of his people rejected him 3:52.
This description that the Quran makes of them is, as a side note, in stark contrast with the characters said to be Jesus' followers in the NT. These 12 "disciples" were doubters and cowards, deserting Jesus when he was apprehended by the authorities, later abandoning his instructions of abiding by the law of the Torah. Hawar when used for the people of paradise carries both spiritual and physical meanings.
This physical and spiritual whiteness is the natural implication of the purification of these people, both men and women 2:25,4:57. As will be shown, all dwellers of heaven will be re-created at their best, with the physical whiteness of their eyes being a major feature of that physical enhancement while their high character being the metaphorical, spiritual manifestation of that intense whiteness. In a hadith, a man made the following supplication for his own mother
"It is reported by Abu wail that someone said to Abu Nuhaylah (when he was ill), "Pray to Allah." So, he made this supplication, "Oh Allah, lessen the illness but do not diminish the reward." He was again asked to supplicate Allah and he said, "O Allah, let me be among the near ones and make my mother among the hoor al ayn”.
From a man's perspective, these purified mates will either be the righteous to whom one was married in this life, and with whom one will be coupled again, or an unknown believing and righteous female admitted to paradise with whom one will be coupled instead of one's earthly mate. In both cases and as said earlier, the righteous will be married to those hur ayn with whom they will be made azwaaj 44:54,52:20.
Although the wives, and all other female dwellers of heaven will be resurrected in a different and "improved" physical shape 55:70-2,78:33 the foremost of their qualities will be their modesty and chastity which is reinforced through the analogy with the protected eggs
55:56"those who restrained their eyes; before them neither man nor jinni shall have touched them"
37:49"As if they were eggs carefully protected".
They will be virgins, which is the consequence of their re-creation in the Hereafter 56:35-6, not necessarily a quality in and of itself from a Quranic perspective. The real value of a person, especially a prospective spouse, lies in his or her high moral character, see 66:5etc. Their analogy with protected eggs denotes self-preservation and protection from immorality. They are in addition likened to "hidden" pearls and rubies 55:38,56:23 implying untouched beauty and purity. Therefore the purification of heavenly spouses in the context of Islam means both Physical and Spiritual purity.
If they had some bad traits in this life, they will be removed, so when one meets back this earthly spouse, it will be the same person but spiritually and physically beautified. The heavenly female mates are further described as "uruban", a word denoting the best qualities of a woman (in her feminity, emotions, manners, love for her husband etc), among "those restraining their eyes" 37:48,38:52 ie chaste. Like the wives, the husbands will be resurrected too, so as to match their wives in many aspects including physical as denoted with atraban 56:37,78:33.
The literal meaning of the word kawa3ib, when used to describe a female as in 78:33, is "swelling breasts". The word was not used in literature, as well as poetry of the time to describe a woman erotically, and certainly not the size of her breasts. Rather the stage of her physical development, her youthfulness. Some modern translators have focused on the literal meaning while others on its usage by the Arabs of the time. Such youthfulness doesn't imply a young age. It is physical youthfulness but of a mature age, thus combining both physical and mental attractiveness
"The people of Paradise shall enter Paradise without body hair, Murd, with Kuhl on their eyes, thirty years of age or thirty-three years."
As stated in 56:61,71:18 all humanity will be made to grow into another creation, the "likeness" of what it once was 17:99, but whose true reality is currently unknown. The alteration and "improvement" of every human being will thus cover both his physical and spiritual aspects
56:60-61"and We are not helpless that We may change your forms and create you in another form that you do not know".
After saying how the current mode of reproduction is entirely decreed and controlled by God 56:57-8, it says how this method could be changed completely and result in different beings with another set of qualities and characteristics. In the end, Husbands and wives will be comfortably seated, enjoying eachother's presence as well as the pleasures of paradise 36:55-8,56:15-6.
Heaven belongs to the realm of the Unseen 19:61 (unreachable to human perception since outside any known experience).
None can imagine the unlimited good that lies in store for the righteous believers, men and women 32:17,40:40 who will consequently never desire to leave it 18:107-8. The description of paradise as given in the Quran is therefore expressly stated to be a parable which is why various verses describe these hidden realities such as the types of sustenance, through loan-images that are derived from our actual –physical or mental– experiences. This helps the reader and audience visualize, but not fully encompass, these otherworldly concepts 13:35,37:40-9,47:15,83:25.
Heaven/hell wouldnt have been appealing/repelling hadnt they been described using worldly similitudes, as some sort of preview, keeping in mind that the full reality is beyond any human experience and imagination. The greatest achievement of the righteous in the Hereafter is stated as being drawn back to their Lord, near to Him in a place of permanent honour, sensing God's love and pleasure 9:21,19:96 for it is this proximity to God that makes Paradise into Paradise otherwise it is nothing more than an orchard. This is beautifully and concisely reflected in the wife of Pharaoh's prayer
66:11"My Lord! Build for me a home with You in Paradise and save me from Pharaoh and his deeds and save me from the wrong doing people".
Being in Paradise reflects the physical dimension and being with God Almighty is indicative of the spiritual dimension and she expressed both in one brief utterance. Nearness to Allah in the Hereafter is presented as the foremost reward of the foremost in faith, far surpassing everything that heaven may offer of delights 56:10-11.
An interesting observation is the statement that those nearest to God
21:19"are never too proud to worship Him and never grow weary".
Contrary to worldly ownership and mastership, the closer a servant is to his master the more benefits he gains in terms of power, material gains and personal freedom. But as regards to God's ownership which is the true and absolute one, the closer the servant is drawn to Him the more humbled and submissive the servant becomes, aware of his insignificance in relation to the Supreme Being. That is how complete and intricate the Quran is, in its argumentations for perfect monotheism.
Heaven is thus the garden of honour above anything else. Its dwellers are honoured by the Mighty king, as already seen, drawing near implies honouring and prestige in Quranic usage. Their prestige is such that their own satisfaction is mentioned beside God Almighty and His Satisfaction 9:72,50:35,54:55,56:11,88,89:28. Heaven in addition is described as a place where the righteous, including even the prophets, can continuously evolve in pleasure, expectations and fulfilment of desires. This is implied by the description of gardens above one another
39:20"those who keep their duty to their Lord, for them are high places, above them higher places, a built (for them), wherein rivers flow. (It is) the promise of Allah. Allah fails not in (His) promise"
What paradise contains is of such unimaginable delight that whatever one may currently wish for, will always remain less than what is prepared
50:35"They will have whatever they wish therein, and with Us is more".
The "more" here is connected to God because it is limitless.
In 18:3 the Quran describes the dwellers of Heaven as forever in eager expectation, as denoted with makitheen. This is because every pleasure they shall experience, whether spiritual or physical will only increase in intensity. This is in stark contrast with worldly experiences and pleasures, which one anxiously fears their eventual end and destruction. Heaven on the other hand is qualified with the word "aadnin" (often rendered "Eden") which conveys the idea of settlement and stability 35:33.
Humans will not cease being humans in paradise. Their human desires will perdure, whether in the areas of physical, material and spiritual pleasures. That is why one finds across cultures and ages common references to otherworldly pleasures of the meritorious; no difficulty, no toil, no pain and grief, abundant space and resources, state of spiritual and physical bliss etc. But the Quran takes every one of those human desires and explains that the manner they will be enjoyed and the nature of these benefits and rewards will be free from blemishes, raised to a lofty state, and corresponding to the person's sacrifices in each of these spheres in this world.
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