Houri


In Islam, a houri, or houris or hoor ayn in plural form, is a heavenly female with beautiful eyes who lives alongside the Muslim faithful in paradise.
The term "houris" is used four times in the Quran, although the houris are mentioned indirectly several other times,, and hadith provide a "great deal of later elaboration". 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.
Houris have been said to have "captured the imagination of Muslims and non-Muslims alike". According to hadith, faithful women of the Dunya will be superior to female houris in paradise. Despite obvious parallels, houris are not perfectly analogous to Western Angels, as those are named separately in Quranic texts.

Etymology

In classical Arabic usage, the word is the plural of both and which can be translated as "having eyes with an intense contrast of white and black".
The word "houri" entered several European languages in the 17th and 18th centuries.
Arthur Jeffery and other scholars suggests an Iranian origin for the term, proposing the origins of the word to be the Middle Persian hū̆rust well grown.

Descriptions in scripture and commentaries

The houris are mentioned in several passages of the Quran, always in plural form, but only mentioned directly four times. 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:
  • 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 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, eyes".
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, in hadith collections differ, but one summary 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.
In hadith, Houris have been described as "transparent to the marrow of their bones", "eternally young", "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.
sources mention that like all men and women of Paradise, the houris do not experience urination, defecation or menstruation.
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".

Imam Reza

According to 8th Shia Imam, Imam Reza, the heavenly spouses are created of dirt and saffron.

Symbolism

believes that the references to houris and other depictions of paradise should be understood as 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.
Shia 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.

Similarities to Zoroastrianism

The houri has been said to resemble afterlife figures in Zoroastrianism 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 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.
The orientalist Arthur Jeffery argues in his book Foreign 'Vocabulary of the Qur’an' that the two concepts closely correspond to each other. Possibly the word "houri" also has an Iranian origin, but this is heavily debated among scholars. Jeffery believes it might have been borrowed from the Pahlavi word 'hurūst'. Although the word itself might have been borrow by the Arabs from Aramaic, the relation to the 'maidens of paradise' likely came under influence of this Pahlavi word,

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 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 and 56:22, arguing that "the noun ḥūr—rendered by me as 'companions pure'—is a plural of both aḥwār and ḥawrā'... 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 Human women of this life are of a higher station than Men’s Female Hoors. Sunni theologian Aḥmad al-Ṣāwī, 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 Fair Ones." Muḥammad ibn ʿUmar Baḥraq mentions in his didactic primer for children that "Adamic women are better than the dark-eyed Damsels 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 " those 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 known in the Qur'an as al-ḥūr al-ʿayn,.
Verses that are thought to refer to women from earth in paradise talk of "purified companions" , which distinguishes them from ḥūr, who are by definition "pure rather than purified".

Disputed sexualised descriptions

Sexual intercourse in Paradise

In the Quran, there is no overt mention of sexual intercourse in Paradise. However, it is alluded to in hadiths, tafsirs and Islamic commentaries.

Outsider translations of the Qur'an

N. J. Dawood

The translation of the "Koran" by N. J. Dawood, published as a Penguin paperback, describes houris as "chaste" and "virgins".
Dawood was a native speaker of Arabic but not a Muslim or a religious scholar. His expertise was poetry and his translation treated the text as a work of artistic literature. His 1956 edition re-ordered the Surahs to match the Bible, to make it easier for Western readers to understand.
Ziauddin Sardar, criticized Dawood' translation as containing "distortions that give the Qur'an violent and sexist overtones", in an article published by The Guardian comparing to a modern translation by Tarif Khalidi.
Sardar described the very popular Dawood translation as "largely responsible for the current misconception that Muslim paradise is full of "virgins" - despite the fact that the Qur'an explicitly denies any carnal pleasures in paradise".
Dawood's knowledge of the Arabic language is extensive and respected, and he also translated government documents, but him not being Muslim has made his translation controversial.
Many Muslims believe that fully capturing the meaning of the Quran in any other language is impossible and it should only be attempted by a Muslim who understands the religion.