The Incident (Verse 18): With Cups, Ewers, and Goblets...

In this verse, there are several issues:

Issue 1: The Difference Between Akwāb, Abārīq, and Ka’s

Why are Akwāb (plural) and Abārīq (plural) mentioned, but Ka’s (goblet) mentioned in the singular form, and not Kū’ūs (plural)?

Answer: This relates to the custom of the Arabs regarding drinking. They would have many vessels containing wine prepared and set aside.

As for the Ka’s, it is the specific cup from which the wine is drunk. A person drinks from only one Ka’s at a time. However, many vessels full of wine might be present simultaneously.

Objection: Circumambulating (in Paradise) with a Ka’s is customary for worldly people, but circumambulating with Akwāb and Abārīq is not customary. What is the wisdom in this?

Response: The reason for not circumambulating with them in this world is to avoid hardship due to their weight. Otherwise, they would be needed, as evidenced by the fact that upon finishing, one returns to where they are. In the Hereafter, however, the vessels move by themselves, and the attendant circles with them as an honor, not because they need to be carried.

Another Linguistic View: The term Ka’s refers to a vessel containing a drink, so the concept of the content (the drink) is inherent in its name. The Ibrīq (ewer) is a vessel, and the name Ibrīq does not require it to contain a drink for the name to apply.

If this is established, we say that the consideration for a filled vessel is based on what it contains, not the vessel itself. Therefore, the Ka’s is considered based on what it contains—a single type of drink. A genus (type) is only pluralized when its kinds are diverse.

For example, one does not say Akhbāz (plural of bread) for loaves of the same type. Akhbāz is used when some loaves are dark and some are light. Similarly, for meats, one says plural when referring to different animals from which the meat comes, and one does not say Laḥmān (dual of meat) for two pieces of meat. However, classified items are pluralized.

Thus, although the Aqdāḥ (cups) might be large, since they are filled with wine of a single type, it is not appropriate to call them Khumūr (plural of wine) or to use the plural Kū’ūs. If the plural Kū’ūs were used, it would prioritize the container over the contained, because the Ka’s, in terms of its content, is a single type of drink, and a single type is not pluralized. This leaves the pluralization aside to prioritize the aspect of the contained substance.

In contrast, for the Ibrīq, the primary consideration is the vessel itself. This distinction reveals the eloquence of the Qur'an in not using the plural Kū’ūs, as what they contained was one type of wine. This is a subtle linguistic point.

Issue 2: The Order

The placement of Ka’s (goblet) last is a good arrangement, as is the preceding mention of Akwāb if the Kūb is used to pour the drink into the Ibrīq, and from the Ibrīq into the Ka’s.

Issue 3: {From a Spring} (Min Ma’īn)

Is this phrase an explanation of what is in the Ka’s, or what is in the Akwāb and Abārīq as well?

Response: It is possible that all of it is from a spring. The first interpretation (that it specifies the Ka’s) is more apparent based on conventional usage. The second interpretation is not as clear.

When He said, {and a goblet} (wa ka’san), it is as if He said, "and a drink." The listener might need clarification about the drink itself. For the Ibrīq, its indication of containing a drink is not inherent in its name.

However, in terms of meaning, the reality is that all vessels are full. Since circumambulating with empty vessels is inappropriate, the apparent meaning is to clarify the contents of all of them.

What supports the first view is that when Allah mentions vessels in general, He mentions their category, not the specific contents: {And they will be served around them with vessels of silver and cups} (Al-Insan: 15). But when mentioning the Ka’s, He specified what is in it: {and a goblet from a spring} (wa ka’san min ma’īn).

This suggests that the Abārīq might be circumambulated even if they are empty, for adornment and beauty, and in the Hereafter, they will be for honor and enjoyment, nothing else.

Issue 4: The Meaning of Ma’īn (Spring)

We mentioned in Surah As-Saffat that it could be derived from Fa’īl or Maf’ūl. There was disagreement on this.

1. If it is Fa’īl, it comes from Ma’an al-Mā’ (the water flowed).
2. If it is Maf’ūl, it comes from ʿĀnahu (He distinguished it by sight).

The first derivation (flowing) is sounder and clearer because the derivation Maʿyūn (as Maf’ūl) suggests defectiveness, as the saying "So-and-so afflicted me with the evil eye" (ʿānanī fulān) means he harmed me. Furthermore, describing it as Maf’ūl offers no benefit.

However, if the description relates to flowing (Jarayān) in the drink:

• If it is water, flowing is a quality of praise.
• If it is something else (like wine), flowing is a wondrous matter not found in this world, similar to His saying: {and rivers of wine} (Muhammad: 15).

Then Allah Almighty said: