ادخُلُوا الجَنَّةَ أَنتُم وَأَزواجُكُم تُحبَرونَ

Enter paradise, you and your spouses, rejoicing.’

EXEGESIS

Azwāj is the plural of zawj which means a pair, counterpart, mate, spouse, category, or type.[1] In other words, it refers to whatever changes a single thing into a pair.[2] As such, each component in a pair is referred to as the zawj for the other. It is often used when referring to a pair of male and female living beings (see, for example, 6:143). When used for human beings, it can refer to either a wife (2:35) or a husband (2:230) depending on the context.

Tuḥbarūn (rejoicing): lexicographers have differed over the meaning of tuḥbarūn. According to Rāghib, the word ḥibr originally signified a pleasing trace or effect. From this root we find the narration that says: ‘A man will emerge from the fire, his ḥibr and sibr having vanished,’ meaning that the beauty and splendour of his appearance had been consumed.

From this root comes the usage of al-ḥibr to mean ‘the scholar’, with the plural aḥbār (9:31). The title is given because true scholars leave enduring effects upon the hearts of people through their knowledge, and their righteous actions become exemplary traces for others to follow.

In Quranic usage, the verse, they shall be in a garden, rejoicing (yuḥbarūn) (30:15), as well as the present verse, is understood to describe a state of joy so profound that its effects become visible upon the faces of the people of paradise – the marks of bliss (ḥibār al‑naʿīm) manifesting outwardly.[3]

According to Muṣṭafawī, the fundamental root meaning of this word is blessing and abundance of life. As for joy, delight, honour, refinement, adornment, beauty, and splendour – all of these are simply the natural consequences and effects of such blessed abundance. In the current verse, therefore, the meaning would be that they will be given bounties therein through a life of abundance and ease.[4]

An alternative opinion is attributed to Zajjāj, Suddī, and Ibn Abbas, who believed that tuḥbarūn means to be honoured excessively.[5]

In summary, there are three different opinions. The majority of exegetes, as well as translators of the Quran, render tuḥbarūn as rejoicing or made joyous. Others opine that it means to be blessed, whilst some state it means to be honoured.

EXPOSITION

The verse begins a description of seven blessings that will be bestowed upon the pious servants of God that were described in the previous verse. The first blessing is entering paradise alongside their spouses. It is clear that for the compassionate believers to be alongside their believing spouses grants them both joy and delight. Just as they shared together the worries of this world, so too will they share together the joy and ecstasy of the hereafter.[6] The fact that these servants of God will be commanded to enter paradise along with their spouses indicates that this is a reference to the believing women of this world and not the houris of paradise who would already have been in paradise and would not be commanded to enter it,[7] as suggested by some exegetes.[8]

Furthermore, it can be deduced that the spouses being referred to here are those who were united in faith and God-wariness. This is due to verse 67 stating that all friends will be one another’s enemies, except for the God-wary, thus, the qualifier God-wary is here applied to spouses. The marital relationship is one form of friendship, and if both partners are righteous, their bond of friendship and love will endure until the hereafter.[9]

Some exegetes add that what can also be concluded from this verse is that a righteous person is a faithful and devoted spouse. God has addressed this as glad tidings for the righteous: they will enter paradise alongside their spouses. This promise makes clear that believers are naturally attached to their spouses and eagerly await this reward.[10]

For similar references regarding spouses uniting in paradise, see 13:23, 40:8, and 36:56.

Some exegetes opine that azwāj may not necessarily be a reference to spouses here. If these righteous servants enter paradise because of the good deeds they themselves sent ahead, why are their azwāj mentioned alongside them? If the word refers to believing spouses, then they are already included in the address, My servants … who believed in Our signs and had been submitters, since this description applies to believing women just as it applies to believing men. But if the spouses were not believers, then they could not enter paradise merely because of their marital connection, for in the hereafter all ties are cut off except the ties of faith. On this reading, therefore, azwāj does not simply mean wives or husbands, but rather companions, counterparts, and followers in faith, whether they are actual spouses, relatives, or others, male or female. They are joined together because of shared faith, just as the Quran says concerning believing descendants, The faithful and their descendants who followed them in faith, We will make their descendants join them, and We will not stint anything from [the reward of] their deeds (52:21).[11]

On the other hand, the Quran also describes how azwāj of the evildoers shall join their partners in the fire, Muster the wrongdoers and their mates (azwāj) and what they used to worship (37:22).[12]

The second blessing is that they will enter paradise in a state of joy and ecstasy, the effect of which can be seen on their faces.[13] Whilst describing the state of the people of paradise, a similar idea has been alluded to in 83:24, You will perceive in their faces the freshness of bliss.[14]

It is likely that the delight of the inhabitants of paradise will, in part, arise from the fact that they will continue to share companionship with their spouses even in the hereafter.[15]

REVIEW OF TAFSĪR LITERATURE

Some argue that the expression spouses is used by way of example only. What is meant is that these believers shall intercede for anyone who showed them kindness or had any kind of connection with them.[16]

It has been attributed to Yaḥyā ibn Abī Kathīr that tuḥbarūn means enjoying music and singing.[17]

[1] Qamus, 3/185.
[2] Munyah, 25/168; Ibn Ashur, 25/221.
[3] Raghib, p. 215.
[4] Tahqiq, 2/155-156.
[5] Lisan, 4/158; Tibyan, 9/215; Suyuti, 6/22.
[6] Amthal, 16/92-93.
[7] Mizan, 18/121.
[8] Qurtubi, 16/111.
[9] Rahnama, 17/97-98.
[10] Rahnama, 17/98.
[11] Furqan, 26/361; Qurtubi, 16/111; Ibn Kathir, 7/219; Ibn al-Jawzi, 4/83; see also Mehr, 18/375.
[12] Furqan, 26/361.
[13] Amthal, 16/93; Mizan, 18/121; Tibyan, 9/214.
[14] Alusi, 13/97.
[15] Rahnama, 17/98.
[16] Atyab, 12/54.
[17] Tabari, 18/472.