Houri Boumedienne

In Islamic religious belief, houris (Pronounced ; from ar, حُـورِيَّـة ,حُورِيّ, ḥūriyy, ḥūrīya), "literally means having eyes with marked contrast of black and white", group=Note are women with beautiful eyes described as a reward for the faithful Muslim believers in Paradise. The term is used four times in the Quran, where they are mentioned indirectly several other times, (sometimes as ''azwāj'', lit. companions), and Hadith provide a "great deal of later elaboration". They have been said to have "captured the imagination of Muslims and non-Muslims alike". Smith & Haddad, ''Islamic Understanding'', 1981: p.164
Muslim scholars differ as to whether they refer to the believing women of this world or a separate creation, with the majority opting for the latter.

Etymology

In classical Arabic usage, the word ''ḥūr'' ( ar, حُور) is the plural of both ''ʾaḥwar'' ( ar, أحْوَر) (masculine) and ''ḥawrāʾ'' ( ar, حَوْراء) (feminine) which can be translated as "having eyes with an intense contrast of white and black".

The word "houri" has entered several European languages from around the 17th and 18th centuries.

Descriptions

The houris are mentioned in several passages of the Quran, always in plural form. No specific number is ever given in the Quran for the number of houris accompanying each believer.

Quranic description

In the tafsirs and commentaries on the Quran, Houris are described as:

* 36:55 "Companions",
* 37:48 "with large and beautiful eyes",
* 38:52 "companions of modest gaze well matched
* 44:54 wide and beautiful eyes",
* 52:20 "beautiful houris of wide and beautiful eyes",
* 55:56 "untouched beforehand by man or jinn",
* 55:58 "as elegant as rubies and coral",
* 55:72 "bright-eyed damsels in sheltered in pavilions",
* 55:74 "untouched by any man", "reclining on green cushions and beautiful carpets",
* 56:8 "the people of the right, how ˹blessed˺ will they be" 56:22 and they will have "houris maidens with intensely black eyes set against the whiteness of their irises",
* 56:35 "created without the process of birth",
* 78:31–33 and as "splendid companions",
* 44:54 "Thus. And We will marry them to fair women with large, eautifuleyes".

It is thought that the four verses specifically mentioning Houri were all "probably" revealed at "the end of the first Meccan period".

Hadith description

Details of descriptions of houri (or ḥūr), in hadith collections differ, but one summary (by Smith & Haddad) states:

they are generally said to be composed of saffron from the feet to the knees, musk from the knees to the breast, amber from the breast to the
neck, and camphor from the neck to the head. Working often with multiples of seven, the traditionalists have described them as wearing seventy to 70,000 gowns, through which even the marrow of their bones can be seen because of the fineness of their flesh, reclining on seventy couches of red hyacinth encrusted with rubies and jewels, and the like. The ḥūr do not sleep, do not get pregnant, do not menstruate, spit, or blow their noses, and are never sick. References to the increased sexual process of those male believers for whose pleasure the ḥūr are intended' are numerous; the reports make it clear that the ḥūr are created specifically as a reward for males of the Muslim community who have been faithful to God.

In hadith, Houris have been described as "transparent to the marrow of their bones",Abu Isa Muhammad ibn Isa at-Tirmidhi, Sunan al-Tirmidhi, Vol. 2. "eternally young",Abu Isa Muhammad ibn Isa at-Tirmidhi, Sunan al-Tirmidhi, hadith: 5638 "hairless except the eyebrows and the head", "pure" and "beautiful". Sunni hadith scholars also relate a number of sayings of the Islamic Prophet Muhammad in which the houris are mentioned.

* A narration related by Bukhari states that
* Another, reported by Muslim ibn al-Hajjaj Nishapuri, relates that
* Al-Tirmidhi reports
* According to a report transmitted by Ibn Majah in his ''Sunan'':

Characteristics

Meaning of the term ''kawa'ib''

Verse Q.78:33 describes Houri with the noun ''ka'ib'', translated as "with swelling breasts" by several translators—like Arberry, Palmer, Rodwell and Sale—(it is also translated as
"buxom" or "full bosomed"). At least two Islamic Fatwa sites (islamweb.net and islamqa.info) have attacked the use of these translations by those who "criticize the Quran", or who "seek to make Islam appear to be a religion of sex and desire".

Ibn Kathir, in his tafsir, writes that ''kawa'ib'' has been interpreted to refer to "fully developed" or "round breasts ... they meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins." Similarly, the authoritative Arabic-English Lexicon of Edward William Lane defines the word ''ka'ib'' as "A girl whose breasts are beginning to swell, or become prominent, or protuberant or having swelling, prominent, or protuberant, breasts."

However, M. A. S. Abdel Haleem and others point out that the description here refers in classical usage to the young age rather than emphasizing the women's physical features.
Others, such as Abdullah Yusuf Ali, translate ''ka'ib'' as "companions", with Muhammad Asad interpreting the term as being allegorical.

Reference to "72 virgins"

The Sunni hadith scholar Al-Tirmidhi quotes the Muhammad as having said:

However, others object that the narration granting all men seventy-two wives has a weak chain of narrators.Salahuddin Yusuf, ''Riyadhus Salihin'', commentary on Nawawi, Chapter 372, Dar-us-Salam Publications (1999), ,

Another hadith, also in ''Jami at-Tirmidhi'' and deemed "good and sound" ('' hasan sahih'') gives this reward specifically for the martyr:

(This hadith is sometimes erroneously attributed to the Quran.)

Sexual intercourse in Paradise

In the Quran, there is no overt mention of sexual intercourse in Paradise. However, its existence has been reported in hadiths, tafsirsIbn Kathir, ''Tafsir ibn Kathir (Quranic Commentary)'', "The Reward of Those on the Right After", hapter (Surah) Al-Waqiah (That Which Must Come To Pass)(56):35–36 Dar-us-Salam Publications, 2000, and Islamic commentaries.

Houri, age

The virgins of paradise "they will be of one age, thirty-three years old," according to Ibn Kathir, (as reported by Ad-Dahhak aka Ibn Abi Asim) based on his interpretation of the word ''Atrab'' ( ar, أَتْرَابًا) in Q.56:37).

But another interpretation of ''Atrab'' (in Q.56:37 and also Q.78:33) by Muhammad Haleen, describes Houri "as being of similar age to their companions". An Islamic Books pamphlet also states Houri will "have the same age as their husbands so that they can relate to each other better", but also adds that they will "never become old"; (Translations of Q.56:37 and Q.78:33 -- for example by Mustafa Khattab's the Clear Quran and by Pickthall -- often include the phrase "equal age" but don't specify what the houris are of equal age to.)


On the other hand, the houris were created "without the process of birth", according to a classical Sunni interpretation of Q.56:35 in Tafsir al-Jalalayn, so that the heavenly virgins have no birthday or age in the earthly sense.

Other sources, including a tafsir of Ibn Kathir, (see above) emphasize the purpose of the use of ''kawa'ib'' in verse Q.78:33 "is to highlight the woman’s youthfulness", though she is an adult, she "has reached the age when she begins to menstruate"; and that she is of the age of "young girls when their breasts are beginning to appear". At least one person (M Faroof Malik) translates ar, قَـٰصِرَٰتُ ٱلطَّرْفِ in verse Q.55:56 as "bashful virgins".

Quranic commentators

Sunni sources mention that like all men and women of Paradise, the houris do not experience urination, defecation or menstruation. Al Ghazzali, Ihya ʿUlum al-Din (The Revival of the Religious Sciences) Vol. 4

Ibn Kathir states that jinns will have female jinn companions in Paradise.

Contemporary

According to Smith and Haddad, if there is any generalization that can be made of "contemporary attitudes" toward the nature of the hereafter, including Houri, it is that it is "beyond human comprehension ... beyond time", that the Quran only "alluded to analogously". Smith & Haddad, ''Islamic Understanding'', 1981: p.167-8

Imam Reza

According to 8th Shia Imam, Imam Reza, the heavenly spouses are created of dirt (Creation of life from clay) and
saffron.

Gender and identity

It has traditionally been believed that the houris are beautiful women who are promised as a reward to believing men, with numerous ''hadith'' and Quranic exegetes describing them as such.
In recent years, however, some have argued that the term ''ḥūr'' refers both to pure men and pure women (it being the plural term for both the masculine and feminine forms which refer to whiteness) and the belief that the term houris only refers to females who are in paradise is a misconception.

The Quran uses feminine as well as gender-neutral adjectives to describe houris, by describing them with the indefinite adjective عِينٌ, which some have taken to imply that certain passages are referring to both male and female companions. In addition, the use of masculine pronouns for the houris' companions does not imply that this companionship is restricted to men, as the masculine form encompasses the female in classical and Quranic Arabic—thus functioning as an all-gender including default form—and is used in the Quran to address all humanity and all the believers in general.

In ''The Message of The Qur'an'', Muhammad Asad describes the usage of the term ''ḥūr'' in the verses 44:54 & 56:22, arguing that "the noun ḥūr—rendered by me as 'companions pure'—is a plural of both ''aḥwār'' (masc.) and ''ḥawrā (fem.)... hence, the compound expression ḥūr ʿīn signifies, approximately, 'pure beings, most beautiful of eye'."

Annemarie Schimmel says that the Quranic description of the houris should be viewed in a context of love; "every pious man who lives according to God's order will enter Paradise where rivers of milk and honey flow in cool, fragrant gardens and virgin beloveds await home".

Relation to earthly women

Regarding the eschatological status of this-worldly women vis-à-vis the houris, scholars have maintained that righteous women of this life are of a higher station than the hooris. Sunni theologian Aḥmad al-Ṣāwī (d. 1825), in his commentary on Ahmad al-Dardir's work, states, "The sound position is that the women of this world will be seventy thousand times better than the dark-eyed maidens (''ḥūr ʿīn'')." Muḥammad ibn ʿUmar Baḥraq (d.1524) mentions in his didactic primer for children that "Adamic women are better than the dark-eyed maidens due to their prayer, fasting, and devotions."

Other authorities appear to indicate that houris themselves are the women of this world resurrected in new form, with
Razi commenting that among the houris mentioned in the Quran will also be "venthose toothless old women of yours whom God will resurrect as new beings". Muhammad ibn Jarir al-Tabari mentions that all righteous women, however old and decayed they may have been on earth, will be resurrected as virginal maidens and will, like their male counterparts, remain eternally young in paradise. Modernist scholar Muḥammad ʿAbduh states "the women of the Garden are the good believers 'al-mu'mināt al-ṣalihāt''known in the Qur'an as ''al-ḥūr al-ʿayn'', (although he also makes a distinction between earthly women and houri). Smith & Haddad, ''Islamic Understanding'', 1981: p.166

On the other hand, some narratives describe hur as each intended for an individual ''mo'min'' (male believer) and "waiting eagerly for him". They look upon the earthly wives of the prospective mates "as rivals, becoming annoyed when the wife is inconsiderate to the man who will come to her in the hereafter." Earthly believing females (''mu'mināt'') in paradise ("daughters of Eve"), "are usually said to have one husband each", while males "are often portrayed as having all of their earthly wives plus seventy or more of the ḥūr". Smith & Haddad, ''Islamic Understanding'', 1981: p.165 Verses that are thought to refer to women from earth in paradise (Q.2:25, 3:15, and 4:57) talk of "purified companions" 'azwāj muṭahhara'' which distinguishes them from ḥūr, who are by definition "pure rather than purified".

Symbolism

Muhammad Asad believes that the references to houris and other depictions of paradise should be taken to be allegorical rather than literal, citing the "impossibility of man's really 'imagining' paradise". In support of this view he quotes Quran verse 32:17 and a hadith found in Bukhari and Muslim.

Shi'ite philosopher Muhammad Husayn Tabatabai mentions that the most important fact of the description of the houris is that good deeds performed by believers are re-compensated by the houris, who are the physical manifestations of ideal forms that will not fade away over time and who will serve as faithful companions to those whom they accompany.Muhammad Husayn Tabatabai, Tafsir al-Mizan

Similarities to other religions

The houri has been said to resemble afterlife figures in a Zoroastrianism and Hindu narratives:

The Zoroastrian text, Hadhoxt Nask, describes the fate of a soul after death. The soul of the righteous spends three nights near the corpse, and at the end of the third night, the soul sees its own religion (daena) in the form of a beautiful damsel, a lovely fifteen year-old virgin; thanks to good actions she has grown beautiful; they then ascend heaven together. Ibn Warraq, ''Why I Am Not a Muslim'', 1995: p.47

Hindu stories include "Apsarasas", described as "seductive celestial nymphs who dwell in Indra's paradise," and among other things "the rewards in Indra's paradise held out to heroes who fall in battle."Dowson. ''Hindu Mythotogy and Religion''. Calcutta, 1991., p. 20 On the other hand, John MacDonald writes that "the origin" of Huri "is unknown. Attempts to trace the development of the belief back to Indian or Persian religion have not been successful."

See also

* Apsara
* Garden of Eden
* Jannah
* Maid of Heaven (Bahá'í faith)
* Peri
* Women in Islam

References

Notes

Citations

Bibliography

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Islamic eschatology
Female legendary creatures
Islamic legendary creatures
Jannah
Quranic words and phrases
Women and death
Islam and women
Sexuality in Islam