Tafsir of Ad-Dukhan 44:54

"Likewise" (i.e., the matter is such). The kaf (in kadhalika) is in the nominative position as a predicate for an elided subject. The intent is to affirm and confirm what has passed. It is narrated from Jar Allah that he said: "The meaning is that the description has not been exhausted, for it is something that description cannot encompass; it is as if it were said: 'The matter is like that and what resembles it.'" The expert scholar maintained that the kaf is an intensive particle (muqham), which is common in the usage of the Arabs and non-Arabs alike. It is also permissible that it be in the accusative position, implying: "We rewarded them with the like of that." His saying, Exalted is He, "And We will pair them" is, on this reading, a conjunction to the elided verb, whereas on the previous reading, it is a conjunction to [the verb] "they wear." The intent, as stated by more than one, is "We will wed them to hur 'in (fair women with large, beautiful eyes)."

"And We will pair them" — it is said this is interpreted as "We will wed them," because there is no religious obligation (taklif) in Paradise; therefore, there is no contract ('aqd) or marriage in the well-known sense. It is also said [that the preposition ba is used] because zawwajtuhu al-mar'ah (I married him to the woman) in the sense of "giving in marriage" is transitive by itself. There is some debate here, as al-Akhfash permitted the use of ba with it, saying zawwaqtuhu bi-imra'ah (I married him to a woman), and the tribe of Azd Shanu'ah also use the ba with it. In al-Qamus, it is stated: "I married him to a woman (zawwajtuhu imra'atan), and I married a woman (tazawwajtu imra'atan), and [I married him] with her (biha)," though the latter is rare. From what has been mentioned, it is known that the saying of some jurists—that saying zawwajtuhu biha is an error—is baseless. It is also permissible to say that this interpretation [of "pairing" as "joining"] is because the hur 'in in Paradise are possessions, just like the furnishings of this world, so there is no need for a contract upon them; although it is possible for there to be a contract in Paradise even if there is no taklif. Ibn Jarir and others recorded from Mujahid that he said: "We will pair them" means "We will wed them." Some people have argued for the existence of taklif in Paradise in the sense of command and prohibition, but without the hardship of action and abstention. Yes, the well-known view is that there is no taklif there, and some things prohibited in the world—such as marrying another's wife or marrying close kin—they will not perform because the thought will not even cross their minds.

Al-Hur is the plural of hawra', which is a woman who is white [of skin], as narrated from Ibn Abbas, al-Dahhak, and others. It is said she is the one who has intense blackness of the eyes and intense whiteness. It is also said that al-hawra' is the one possessing hawr, which is the blackness of the entire eyeball, as in gazelles; thus, it would only be applied to humans metaphorically. Ibn al-Mundhir and others recorded from Mujahid that the hawra' is "the one whose gaze is perplexed [by her beauty]." The 'in is the plural of 'ayna', meaning one with large eyes. Most narrations indicate that they are not the women of this world. Ibn Abi Hatim and al-Tabarani recorded from Abu Umamah that the Messenger of Allah (peace and blessings of Allah be upon him) said: "The hur 'in were created from saffron." Ibn Marduyah and al-Khatib recorded a similar narration from Anas ibn Malik in marfu' form. Ibn al-Mubarak recorded from Zayd ibn Aslam: "Allah, Exalted is He, did not create the hur 'in from dust; rather, He created them from musk, camphor, and saffron."

Ibn Marduyah and al-Daylami recorded from Aisha that she said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The hur 'in were created from the glorification (tasbih) of the angels." If this is authentic, it does not contradict what preceded it, for one must then posit the embodiment of meanings; thus, it is permissible that the tasbih was embodied and made a part of what they were created from. It is also said that the intent here is the women of this world, who will be in Paradise as hur 'in in the sense you have heard. Indeed, they will be more beautiful than the hur 'in—that is, the women created in Paradise from saffron or otherwise. A man there will be given what he had in this world of wives, and there may be added to that whatever Allah wills of women who died without having married. As for she who was married to more than one, she belongs to her last husband—or to the first, if he did not divorce her in the world, or she is given the choice and chooses the one who was best in character. There are many opinions on this, the soundest of which is "the first." A wife of a disbeliever who enters Paradise is given to whomsoever Allah wills. It has been reported that Asiya, the wife of Pharaoh, will be the wife of our Prophet Muhammad (peace and blessings of Allah be upon him).

Ikrimah recited bi-hurin 'inin in the genitive case, which is in the sense of min (of), meaning "of the hur from the 'in." In the reading of Abdullah [ibn Mas'ud], it is bi-'isin 'inin ('is being white with a reddish hue).