Where Did These 72 Houris Come From?

By V.A. Mohamad Ashrof, New Age Islam 17 May 2025 The concept of Houris in Paradise is often misunderstood, with popular narratives suggesting that men who enter Paradise are promised beautiful female companions, sometimes quantified as 72 virgins. This article clarifies the Quranic perspective, addressing misconceptions, emphasizing the gender-neutral nature of Paradise’s rewards, and acknowledging diverse scholarly interpretations. Quranic References to Houris The term Hur (plural of Hawra) appears in the Quran four times (44:54, 52:20, 55:72, 56:22), with three additional verses (37:48-49, 38:52, 55:56) describing companions in Paradise. These verses promise Hur to believers (2:25, 3:15, 4:57, 55:70). Other verses mention “companions with large, beautiful eyes” (Sawwajnah Bihurin) (44:54, 52:20), described as chaste, modest, “like gems and small pearls, untouched by man or jinn” (55:56), “companions of equal age” (78:33), “virgins” (56:35-37), and “pure companions” (2:25, 3:15, 4:57). The Quran also emphasizes that righteous earthly spouses will be reunited in Paradise (13:23-24, 36:55-57, 40:8, 43:70). Muhammad Asad, a noted Quranic scholar, argues that descriptions of Paradise are metaphorical, citing Quran 32:17 and a hadith from Sahih Bukhari (3244) and Sahih Muslim (2825): “God says, ‘I have prepared for My righteous servants what no eye has seen, no ear has heard, and no human heart has conceived.’” (Asad, The Message of the Quran, Surah 56:22, note:8; Surah 44:54, note:30). However, classical Tafsir, such as Tafsir al-Jalalayn, often interpret these descriptions more literally, reflecting a diversity of scholarly views. The Myth of 72 Houris The notion of 72 Houris is not found in the Quran. Some hadiths, such as Sahih Muslim (2834) and Sahih Bukhari (3245), mention believers receiving two Hur in Paradise, but no authentic hadith specifies 72. The number 72 likely stems from weaker narrations, such as Jami’ at-Tirmidhi (2562), classified as Da’if (weak), or from cultural narratives amplified by orientalist portrayals and sectarian polemics (Ibn Hajar, Fath al-Bari, 6:325). This makes the popular belief a myth rooted in later interpretations rather than primary sources. Gender Equality in Quranic Rewards The Quran underscores the equality of men and women, originating from a single source (4:1) and described as equal in rights, duties, and spiritual rewards (2:226, 3:195, 9:71, 16:97, 33:35, 4:32, 43:70, 4:124). Excellence is measured by justice, good deeds, and piety (49:13, 5:8). The term Azwajun Mutahharatun (“pure spouses/companions”) in 2:25 and 4:57 applies to both men and women, challenging assumptions that Hur are exclusively female. In the Quran, “purity” relates to righteousness, not physical virginity. While classical Tafsir, such as Ibn Kathir’s, often describe Hur as female companions for men, modern scholars like Amina Wadud and Al-Ghazali’s spiritual emphasis suggest reciprocal rewards for all believers, reflecting a spectrum of interpretations. Correcting Misinterpretations of Hur Ain The phrase Hur Ain (Q.44:54, 52:20) is often mistranslated as “virgins with beautiful eyes.” A closer examination of Q.44:51-54 reveals that Hur Ain refers to “companions pleasing to the eye,” a gender-neutral term. The context addresses Muttakhoon (the righteous, encompassing both men and women). The term derives from Ahwar (male) and Hawra (female), both meaning “beautiful with striking eyes” (Lane, Arabic-English Lexicon, 1:667). Classical Arabic dictionaries, like Lisan al-Arab, describe Hur as celestial beings, though some scholars interpret them as purified earthly spouses. Thus, Hur Ain may denote either heavenly companions or elevated human spouses, promised to all righteous believers regardless of gender. Understanding Kawaibah Atraba The phrase Kawaibah Atraba in Q.78:33 is often interpreted as describing youthful, equal-aged companions (Tafsir al-Tabari, Tafsir Ibn Kathir). However, Kawaib can mean “noble” or “enduring,” and Atraba relates to “equality” or “peers” (Lane, Arabic-English Lexicon, 1:614). An alternative reading, inspired by Q.78:31-32’s context of gardens and vineyards, suggests Kawaibah Atraba describes enduring natural features, such as landscapes or vineyards, aligning with Fazlur Rahman’s metaphorical approach (Major Themes of the Quran, 106). While this environmental interpretation is less common, it underscores the Quran’s gender-neutral rewards for Muttakhoon (righteous men and women). Paradise as a Parable The Quran describes its depictions of Paradise and Hell as parables (mathal) (2:24-26, 13:35, 17:89, 32:17, 47:15). The rewards—gardens with rivers, pure companions, fine silk, and abundant fruits (13:23-24, 44:51-54, 55:70, 55:76)—symbolize spiritual fulfilment, though some elements, like gardens and rivers, are presented as real in Islamic eschatology, albeit beyond human comprehension (32:17). Both men and women are promised joy, reunion with loved ones, and eternal bliss based on piety and good deeds (16:30, 16:125, 6:160, 43:70-73). Key Quranic Verses The following verses illustrate the inclusive nature of Paradise’s rewards: • Quran 2:25: “Give glad tidings to the righteous believers that they will have Gardens beneath which rivers flow… Therein they will have pure spouses (Azwajun Mutahharatun), and they will abide therein forever.” • Quran 4:57: “Those who believe and do righteous deeds, We will admit them to Gardens beneath which rivers flow… Therein they will have pure spouses…” • Quran 13:23-24: “Gardens of eternal residence… They will enter them, along with their parents, spouses, and children who did good… ‘Peace be upon you because you were patient.’” • Quran 43:70-73: “Enter Paradise, you and your spouses, rejoicing… There will be for them everything that the heart’s desire and the eyes delight in…” Beyond the Myth The idea of 72 virgins in Paradise is a misinterpretation, unsupported by the Quran or authentic hadiths, and likely perpetuated by weak narrations, cultural stories, and media misrepresentations. The Quran presents Hur Ain as gender-neutral, beautiful companions—possibly celestial beings or purified earthly spouses—promised to all righteous believers, male and female, alongside reunion with loved ones. The rewards of Paradise are spiritual and equitable, reflecting the Quran’s emphasis on justice, piety, and equality (4:1, 4:124, 33:35). By focusing on the Quranic text, its parables, and diverse scholarly views, we can move beyond myths to a deeper understanding of Paradise as a place of universal bliss for the righteous. Bibliography Edward William Lane. An Arabic-English Lexicon. 8 vols. London: Williams and Norgate, 1863-1893. Fazlur Rahman Malik. The Major Themes of the Quran. Kuala Lumpur: Islamic Book Trust, 1980. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URl: https://www.newageislam.com/debating-islam/72-houris-paradise-hawra-hur/d/135565 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism