كَأَمثالِ اللُّؤلُؤِ المَكنونِ

Like covered pearls.

EXEGESIS

Maknūn: guarded, hidden, sheathed. There are the two elements of protection and covering in its root.^{‎[1]Tahqiq, under k-n-n.} Thus, the heavenly spouses are analogised to pearls that are both protected and covered: As if they were hidden [ostrich] eggs (37:49). They are untouched by any human being or jinn, and are clear of any impurity: In them are maidens of restrained glances, whom no human has touched before, nor jinn (55:56).

Ka-amthāl: as the like of. This phrase involves two instruments of analogy used together. This is apparently to emphasise the likeness and similitude between the heavenly spouses and hidden pearls.^{‎[2]Razi, 29/397-398, which clearly shows that they were written later on by someone else. This raises the unanswered question of how much of Mafātīḥ al-Ghayb was actually written by Rāzī himself. However, it is also possible that the parts seen here were added to Rāzī’s tafsīr later, perhaps as glosses. This is perhaps the most probable view and is especially confirmed by a study by Muḥsin ʿAbd al-Ḥamīd.} In this sense, the heavenly spouses are like the immortal youth servants – they could easily be mistaken as scattered pearls: when you see them, you will suppose them to be scattered pearls (76:19).

EXPOSITION

It is interesting how the same quality of being covered (maknūn) is mentioned for the heavenly servants (ghilmān): They will be waited upon by youths, their own, as if they were covered pearls (52:24). Furthermore, the Holy Quran is described as This is indeed a noble Quran, in a covered (maknūn) book (verses 77-78). This may suggest some relationship between these realities: the covered houris and servants in paradise are for those who connect with this Quran in the covered book: No one touches it except the pure ones (verse 79). The same goes with the attributes marfūʿah (exalted) and muṭahharah (pure), which are used to describe the heavenly spouses (see 2:25, 3:15, 4:57, and verse 34 of this surah) as well as the Quran and its origin (80:14, 98:2). The pearls and precious jewels in the hereafter are not mere stones like in this world; rather, they represent the true and eternal worth of beings, based on their virtuous deeds and their proximity to God.

The houri and ghilmān in paradise tomorrow,

Are for those who serve the orphan and the widow.^{‎[3]Narāqī, Ṭāqdīs, p. 307, with minor alterations.}

[1] Tahqiq, under k-n-n.
[2] Razi, 29/397-398, which clearly shows that they were written later on by someone else. This raises the unanswered question of how much of Mafātīḥ al-Ghayb was actually written by Rāzī himself. However, it is also possible that the parts seen here were added to Rāzī’s tafsīr later, perhaps as glosses. This is perhaps the most probable view and is especially confirmed by a study by Muḥsin ʿAbd al-Ḥamīd.
[3] Narāqī, Ṭāqdīs, p. 307, with minor alterations.