Question:
I heard a reliable scholar mentioning in his lecture that "men would enter Jannah between 30-33 and women would enter between the age of 17-19" When I asked the scholar who mentioned it He couldn't recall the exact details .... when I asked him about the Ahadeeth which specify the age of 30/33 for the people of Jannah - he replied that they don't specify women and when the Prophet (SAWS) said this .... in all such narrations he (SAWS) wasn't addressing females
When I discussed this with another senior scholar ........ he told me that he had read about this in some Tafseer but he couldn't recall any further details & the name of the tafsir.
He said that one possible explanation to reconcile the Aayah 33 of Surah Naba:
وَكَوَاعِبَ أَتْرَابًا
with this particular opinion is that "maidens of equal age" in this Aayah can imply that female companions in Jannah will all be of the same age.
It does not imply that they are of the same age as that of the men.
My Question: What is the basis from the texts for the the scholar making the distinction between the age of people in Jannah.
Who is the Salaf for such an opinion ?
Which Tafseer mentions such a view ?
Fatwa:
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger.
Authentic texts have been reported about the age of the people of Paradise that all of them will be at the same age, which is thirty three. Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet, sallallahu 'alayhi wa sallam, said: “The people of Paradise will enter Paradise hairless (in their body), beardless, white colored, curly haired, with their eyes anointed with kohl, aged thirty three years.” [Ahmad]
This applies to all the people of Paradise and we are not aware of any evidence that women are different from men in this regard.
When interpreting the verse in which Allah Says (what means): {And with them will be women limiting [their] glances and of equal age.}[Quran 38:52], Al-‘Ayni, may Allah have mercy upon him, said: “This means that they [the women] will have the same age, thirty three years old.”
Moreover, no scholar among the Salaf (righteous predecessors) has ever distinguished between the age of men and that of women.
As regards the Shaykh whom you mentioned in the question, then you may ask him about his evidence for his claim.
Furthermore, the Saying of Allah (which means): {And full-breasted [companion] of equal age.}[Quran 78:33], means as stated by the scholars of interpretation of the Quran that they are of the same age.
The verse did not determine the age, so it does not contradict the Ahaadeeth that determined the age of the people of Paradise.
Allah Knows best.
Referenced Lik
II. Meaning of {Farjaha} in verse 66:12 and {Kawaa'ib} in 78:33
Question:
assalamu alaikum, In the Quran 78:33 reads: "And full-breasted [companions] of equal age" and verse 66:12 so We blew into [her garment] through Our angel In verse 66:12, does farjaha refers to private parts? Why the above verses mentions things which are sexually explicit or alluding as it would distract the readers?. Are these translations right?. Please note that these verses are quoted by enemies of islam also against quran. One of our local scholar said that 78:33 means companions of equal age and the translation is not correct. Please explain.
Fatwa:
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, sallallahu ‘alayhi wa sallam, is His Slave and Messenger.
First of all, scholars of Tafseer had several opinions regarding the meaning of Farjaha (her Farj) in the saying of Allah The Almighty: {Who guarded Farjaha}[Quran 66: 12] Some of them said: "It means the known private part." Some others said: "It means the neck opening of her garment in which Jibreel (Gabriel) blew and that breath went into her womb; this is how ‘Eesa (Jesus), may Allah exalt his mention, was conceived."
Ibn Jarir At-Tabari, may Allah have mercy upon him, said: "There are different opinions regarding the Farj that Allah The Almighty said that she guarded. Some said: "It refers to her private part that she guarded against fornication. Some others said: "It means the neck opening of her garment from which she prevented Jibreel before she came to know that he was the messenger of her Lord. This is proved by His saying {So We blew into her} and this followed His saying: {Who guarded Farjaha}. They said: "In this way, the meaning is: who guarded the neck opening of her garment and We blew into it [her garment] through Our angel."
Al-Qurtubi, may Allah have mercy upon him, said in his Tafseer: "{Who guarded Farjaha} meaning, who guarded her chastity and refrained from fornication. It was also said: "The word Farj means the neck opening of the garment, meaning no suspicion afflicted her garment (i.e. honor)." In other words, her garment (honor) is pure. A garment has four openings: Two sleeves and the upper and lower openings... " [End quote]
Az-Zarkashi, may Allah have mercy upon him, said in Al-Burhan: "Whoever thinks that it means the private part is really mistaken. Rather, it is one of the finest and best metonymy. It refers to the neck opening of the garment, i.e. no suspicion afflicted her garment (honor). She has pure garments (i.e. she is chaste); and the garment has four openings; two sleeves…etc." [End quote]
If we assume that what is meant is the private part, as is the view of Ibn Jarir At-Tabari, may Allah have mercy upon him, then Allaah The Almighty has mentioned it about Maryam (Mary) to explain her chastity and prove her innocence of what the Jews, may Allah curse them repeatedly, accused her of.
Hence, explicit mention of such matters that the questioner called 'sexual' is not considered dispraised in all conditions.
As for the saying of Allah The Almighty: {Kawa‘ib Atraba}[Quran 78:33], {Kawaa‘ib} means round-breasted. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins. {Atraaba} means equal in age. Allah The Almighty mentioned this description to encourage people to do their best in worshiping and obeying Him alone so that they may get such endless pleasure. Thus, telling that is not at all something shameful.
Finally, it is not strange that the enemies of Islam quote these verses to criticize the Quran. They do their utmost to criticize the Noble Book of Allaah The Almighty and His religion with all what they imagine to be defective. Allah The Almighty, when explaining that such people will never believe even if every sign should come to them, Says (what means): {Indeed, those upon whom the word of your Lord has come into effect will not believe, even if every sign should come to them, until they see the painful punishment.}[Quran 10:96-97] So, proofs will avail nothing with them because they are arrogant and not seekers of truth.
Allah Knows best.
Referenced Lik
Is the following hadith from At-Tirmidhi authentic?
Question:
A Houri (maiden of Paradise) is a most beautiful young woman with a transparent body. The marrow of her bones is visible like the interior lines of pearls and rubies. She looks like red wine in a white glass. She is of white color and free from the normal physical disabilities of the women of this world such as menstruation, menopause, urine and waste, and childbearing and the related pollution. A Houri is a girl of tender age having large breasts that are round (pointed) and not inclined to dangle. Houris dwell in palaces of splendid surroundings.
Answer:
All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is His slave and Messenger.
The hadith was cited by At-Tirmidhi and Ibn Hibban with the following wording, "Indeed, a woman from the people of Paradise, the whiteness of her shin is visible through seventy silk garments, as Allah says:
{As if they were rubies and coral.} [Quran 55:58] As for the ruby, it is a stone that if you were to enter a wire through it, you would surely be able to see it through it."
The hadeeth was declared weak by Shaykh Al-Albaani in his revision and commentary on the ahaadeeth of Sunan At-Tirmidhi and in other books of his. Ibn Hibban also cited this hadith in his book Sahih Ibn Hibban. Shu'ayb Al-Arna'ut classified it as inauthentic in his revision and commentary on the ahaadeeth of Sahih Ibn Hibban.
The version cited by At-Tirmidhi that you referred to mentioned some descriptions that we could not find combined in one hadith. As for being purified and void of all the defects of women in the worldly life, Abu Nu‘aym Al-Asfahani cited a hadith about the description of Paradise in which the Prophet, sallallahu ‘alayhi wa sallam, commented on the verse that reads: {And they will have therein purified spouses...} [Quran 2:25] stating that the term "purified" means the one who is pure from menstruation, excrement, nasal mucus, spit (and every kind of filth associated with the worldly life). Al-Haafiz Ibn Hajar said in his book Al-Fat-h that "the chain of narration of this hadith is inauthentic." A similar meaning was reported in the interpretation of the verse on the authority of Mujaahid and Qataadah.
As for the description of the Houri as "a girl of tender age having large breasts that are round (pointed) and not inclined to dangle," we could not find it in any Marfu‘ hadith (a hadith directly attributed to the Prophet, sallallahu ‘alayhi wa sallam). However, it was cited by Tafseer (exegesis) scholars such as Ibn Katheer and others from Ibn ‘Abbas and others. Ibn Katheer said, "Ibn ‘Abbas, Mujaahid, and others said that the meaning of the word Kawaa‘ib is 'having big round breasts, pointed and not dangling' because they are still young, and of the same age..." He said elsewhere that they are of the same age, thirty-three.
As for the description, "She looks like red wine in a white glass," we could not find it in any hadith or report.
Allah knows best.
Referenced Lik