وَكَواعِبَ أَترابًا

And sublime and subservient maidens.

EXEGESIS

The root kaʿaba involves an element of protrusion, elevation, or swelling. The Kaaba is a building that is both elevated spiritually, and was a raised visible structure within the valley of Mecca. Kaʿbayn (5:6) are the two ankles that bulge out on the sides of one’s feet.^{‎[1]Most Shia exegetes and scholars have interpreted kaʿbayn as upper part of the feet, as per Shia jurisprudence and hadith; see verse 5:6.} The verb kaʿaba is also used to describe a young lady whose breasts grow and protrude.^{‎[2]Maqayis, k-ʿ-b; Raghib, under k-ʿ-b.} Exegetes, lexicologists, and translators have almost unanimously used this interpretation, which is also narrated from many early exegetes.^{‎[3]Tabari, 30/12-13; Tibyan, 10/247; Suyuti, 6/308-309, narrated from Ibn Abbas, Qatādah, Mujāhid, Ibn Jurayj, and Ibn Zayd.}

However, based on Quranic evidence, kawāʿib can have a more general and acceptable interpretation than its strictly lexical meaning that most exegetes have adopted (buxom maidens). Perhaps what is meant by this attribute is that they do not age or wear out.^{‎[4]Bursawi, 10/308.} This is confirmed by the Quranic description of heavenly wives as virgins (56:36) whom no human has touched before, nor jinn (55:56, 55:74). Not only are they exempt from ageing, but they are exempt from every defect and imperfection. This complies with the sure principle that heavenly bounties and pleasures are free from every pain, shortcoming, and imperfection, a similar example of which is seen in the Quran’s description of the heavenly streams (47:15).

Another possibility for kawāʿib – based on its lexical meaning of protrusion, elevation, and swelling – is that it may refer to the excellence, merit, and spiritual elevation of heavenly spouses, as many English translators have observed. Therefore, this, along with atrāb, provides a perfect combination of two desirable virtues in any person, despite their apparent contradiction: they are people of high status, merit, and spiritual elevation on the one hand, and they are humble and submissive on the other. Their elevation is not accompanied by arrogance, pride, or defiance, and their humbleness is not due to inferiority or abasement.^{‎[5]Tahqiq, under k-ʿ-b.}

Finally, kawāʿib can also be interpreted in light of atrāb. The word atrāb has appeared in two other places in the Quran, which also describe heavenly wives: once in chapter 38 and once in chapter 56. The latter is accompanied by a few other attributes, but the former is accompanied by only one attribute: With them will be maidens of restrained glances and atrāb (38:52). Matching these verses and attributes with one another, kawāʿib would correspond to of restrained glances. The element of elevation or protrusion in the term kawāʿib might concern their reserved and preserved position (as if in a tower or castle) and out of the reach of others. This meaning would make the current description very similar to, Houris secluded in pavilions (55:72). It could also relate to the attribute of being maknūn (guarded, hidden, protected, and covered) that is seen in other descriptions of heavenly wives (37:49, 56:23). This aspect would correspond to either marfūʿah (56:34) or ʿurub (56:37). See the Exposition of verses 56:34-37.

Overall, three possible meanings with Quranic evidence for kawāʿib are: 1. Young spouses that never age or decline. 2. Spouses that are spiritually elevated and exalted. 3. Spouses that are protected and covered. No matter what this term means here, all of these attributes hold for the heavenly spouses.

The description of heavenly wives as atrāb (38:52, 56:37) is often translated as wives ‘of a like age’. Thus is the interpretation of Qatādah.^{‎[6]Tibyan, 10/247.} If this means being of like age with their husbands, then it would contradict kawāʿib, because kawāʿib means young girls who have just grown breasts, while atrāb means as old as their husbands. Moreover, there is no evidence from the Quran or hadith that a desirable and salient quality of a wife is to be of the same age as her husband. Therefore, ‘of like age’ should be interpreted as wives of like age compared to one another. In other words, their many heavenly wives are all young and about the same age. This complies with the first meaning of kawāʿib suggested earlier (not ageing). This quality could also be a subtle hint at the lack of any jealousy, boasting, ostentation, and even gossip among these women, for they are all of equal beauty and merit. This matches the quality of paradise as a place where there is no rancour or ill will (7:43, 15:47).^{‎[7]Furqan, 30/57.}

Another possibility for atrāb is that it describes wives that are humble and submissive (toward their husbands). It is the plural of tarib, from the same root as turāb, meaning dust or earth.^{‎[8]Tahqiq, under t-r-b and k-ʿ-b.} This meaning is closer to the root of the term (than being ‘of like age’), and it is a desirable merit in a wife according to the Quran and hadith (4:34, 66:5).

Finally, being of like age could also be interpreted as being like-minded and congruent with their husbands. This is indeed a merit and the Quran has described the company of suitable companions face-to-face as one of the salient bounties of paradise (15:47, 37:44, 44:53, 56:16). See the Exegesis of verse 56:37 for more on this term.

Overall, there are three possible and plausible meanings for atrāb: 1. Wives that are all of the same optimal age and conditions, without any competition or ascendancy among them. 2. Wives that are humble and submissive. 3. Wives that are at the same calibre of faith, knowledge, and spiritual realisation as their husbands. The Quran and hadith consider all of these as virtues for a wife.

Birds always fly with bird of their kind;

An evil companion is a fetter and bind.^{‎[9]Rūmī, Mathnawī, vol. 2, line 2106.}

The first advice of our master was this:

One who is unbefitting you must dismiss.^{‎[10]Ḥāfiẓ, ghazal 244.}

The elixir of success has a simple start:

From an evil companion: Depart! Depart!^{‎[11]Ḥāfiẓ, ghazal 492.}

EXPOSITION

They will have spouses that are humble and modest on the one hand, and noble and exalted (or covered and protected) on the other. And noble spouses. We have created them with a special creation, and made them virgins, loving and submissive (56:34-37).

REVIEW OF TAFSĪR LITERATURE

Since the root meaning of kawāʿib is to protrude and appear, at a mystical and hidden level it could refer to the originality of their spiritual visions, each of which will be a totally fresh, novel, and virgin experience.^{‎[12]Bursawi, 10/309, narrated from al-Taʾwīlāt al-Najmiyyah.}

You’re there with every heart

Whispering alone;

From You every beggar

Has a request of his own.

There are a million compositions

In the music of Your love;

And each of them has

A flavour of its own.^{‎[13]Rūzbahān Baqlī.}

Indeed, God has many different types and forms of blessings, bounties, and rewards for different individuals, ‘depending on you and your capacity’.^{‎[14]Rūmī, Mathnawī, vol. 4, line 1623.}

When the host is magnanimous

In His party will be placed

Every kind of dish

For every kind of taste.^{‎[15]Rūmī, Mathnawī, vol. 3, lines 1897-1898.}

[1] Most Shia exegetes and scholars have interpreted kaʿbayn as upper part of the feet, as per Shia jurisprudence and hadith; see verse 5:6.
[2] Maqayis, k-ʿ-b; Raghib, under k-ʿ-b.
[3] Tabari, 30/12-13; Tibyan, 10/247; Suyuti, 6/308-309, narrated from Ibn Abbas, Qatādah, Mujāhid, Ibn Jurayj, and Ibn Zayd.
[4] Bursawi, 10/308.
[5] Tahqiq, under k-ʿ-b.
[6] Tibyan, 10/247.
[7] Furqan, 30/57.
[8] Tahqiq, under t-r-b and k-ʿ-b.
[9] Rūmī, Mathnawī, vol. 2, line 2106.
[10] Ḥāfiẓ, ghazal 244.
[11] Ḥāfiẓ, ghazal 492.
[12] Bursawi, 10/309, narrated from al-Taʾwīlāt al-Najmiyyah.
[13] Rūzbahān Baqlī.
[14] Rūmī, Mathnawī, vol. 4, line 1623.
[15] Rūmī, Mathnawī, vol. 3, lines 1897-1898.