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92-498: They are described as the same age as the men in paradise. Since hadith states people will be aged 30–33 lunar years in heaven, this translates to 29–32 Gregorian solar years. The term "houris" is used only four times in the Quran , although the houris are mentioned indirectly several other times, (sometimes as azwāj , lit. companions), and hadith provide a "great deal of later elaboration". Muslim scholars differ as to whether they refer to

184-460: 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

276-526: A collection of parallel systems within Islam. Much of the early Islamic history available today is also based on the hadith, although it has been challenged for its lack of basis in primary source material and the internal contradictions of available secondary material. The hadith have been called by American- Sunni scholar Jonathan A. C. Brown as "the backbone" of Islamic civilization. Hadith may be hadith qudsi (sacred hadith)—which some Muslims regard as

368-751: A companion say, 'I heard the Prophet. ' " The one after him would then say, "I heard someone say, 'I heard a Companion say, 'I heard the Prophet ;...''" and so on. Different branches of Islam refer to different collections of hadith, although the same incident may be found in hadith from different collections. In general, the difference between Shi'a and Sunni collections is that Shia give preference to hadiths attributed to Muhammad's family and close companions ( Ahl al-Bayt ), while Sunnis do not consider family lineage in evaluating hadith and sunnah narrated by any of twelve thousand companions of Muhammad. Traditions of

460-460: A dome decorated with pearls , aquamarine , and ruby , as wide as the distance from al-Jabiyyah to San'a . However, others object that the narration granting all men seventy-two wives has a weak chain of narrators. Another hadith, also in Jamiʽ; at-Tirmidhi and deemed "good and sound" ( hasan sahih ) gives this reward specifically for the martyr : There are six things with Allah for

552-669: A great deal on this topic and this is not the place to expound on what they have said. On this matter, we follow the early Muslims ( salaf ): Malik , Awza'i , Thawri , Layth ibn Sa'd , Shafi'i , Ahmad ibn Hanbal , Ishaq Ibn Rahwayh , and others among the Imams of the Muslims, both ancient and modern that is, to let (the verse in question) pass as it has come, without saying how it is meant ( min ghayr takyif ), without likening it to created things ( wa la tashbih ), and without nullifying it ( wa la ta'til ): The literal meaning ( zahir ) that occurs to

644-425: A hadith differently. Historically, some hadiths deemed to be unreliable were still used by Sunni jurists for non-core areas of law. Western scholars are generally skeptical of the value of hadith for understanding the true historical Muhammad, even those considered sahih by Muslim scholars, due to their first recording centuries after Muhammad's life, the unverifiability of the claimed chains of transmission, and

736-492: A line or two) recording what an early figure, such as a companion of the prophet or Muhammad himself, said or did on a particular occasion, preceded by a chain of transmitters". However, she adds that "nowadays, hadith almost always means hadith from Muhammad himself." In contrast, according to the Shia Islam Ahlul Bayt Digital Library Project, "... when there is no clear Qur'anic statement, nor

828-494: A long-held part of Islamic practice and belief are not mentioned in the Quran, but are reported in hadiths. Therefore, Muslims usually maintain that hadiths are a necessary requirement for the true and proper practice of Islam, as it gives Muslims the nuanced details of Islamic practice and belief in areas where the Quran is silent. An example is the obligatory prayers, which are commanded in the Quran, but explained in hadith. Details of

920-634: A manuscript dated 844. A collection of hadiths dedicated to invocations to God, attributed to a certain Khālid ibn Yazīd, is dated 880–881. A consistent fragment of the Jāmiʿ of the Egyptian Maliki jurist 'Abd Allāh ibn Wahb (d. 813) is finally dated to 889. Sunni and Shia hadith collections differ because scholars from the two traditions differ as to the reliability of the narrators and transmitters. Narrators who sided with Abu Bakr and Umar rather than Ali , in

1012-458: A militant jihad and adhering to the renewal of one singular Islamic ummah . In contemporary scholarship, Ibn Kathir is widely regarded as an anti-rationalistic, hadith oriented scholar who adhered to the Athari creed , much like his mentor Ibn Taymiyya. According to Jane McAuliffe in regards of Qur'anic exegesis, Ibn Kathir uses methods contrary to former Sunni scholars, and followed largely

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1104-1043: A newly built mosque in Mizza, the hometown of his father-in-law. In 1366, he rose to a professorial position at the Great Mosque of Damascus . In later life, he became blind. He attributes his blindness to working late at night on the Musnad of Ahmad Ibn Hanbal in an attempt to rearrange it topically rather than by narrator. He died in February 1373 ( AH 774) in Damascus. He was buried next to his teacher Ibn Taymiyya . The records from modern researchers such as Taha Jabir Alalwani , Yazid Abdu al Qadir al-Jawas, and Barbara Stowasser has demonstrated important similarities between Ibn Kathir and his influential master Taqi al-Din Ibn Taymiyyah , such as rejecting logical exegesis of Qur'an , advocating

1196-535: A particular community or people. ... A 'Sunna' is a practice which has been passed on by a community from generation to generation en masse, whereas the hadith are reports collected by later compilers often centuries removed from the source. ... A practice which is contained within the Hadith may well be regarded as Sunna, but it is not necessary that a Sunna would have a supporting hadith sanctioning it. Some sources ( Khaled Abou El Fadl ) limit hadith to verbal reports, with

1288-535: A profound and controversial influence on tafsir (commentaries of the Quran). The earliest commentary of the Quran known as Tafsir Ibn Abbas is sometimes attributed to the companion Ibn Abbas. The hadith were used the form the basis of sharia (the religious law system forming part of the Islamic tradition), and fiqh (Islamic jurisprudence). The hadith are at the root of why there is no single fiqh system, but rather

1380-502: 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

1472-482: A state of old age, but God will make all the women of Jannah young virgins. God Most High says, 'Lo! We have created them a (new) creation and made them virgins, lovers, equal in age. ' " A woman does not annoy her husband but his spouse from amongst the maidens with wide eyes intensely white and deeply black will say: "Do not annoy him, may Allah ruin you. He is with you as a passing guest. Very soon, he will part with you and come to us." Verse Q.78:33 describes Houri with

1564-449: 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". According to 8th Shia Imam, Imam Reza , the heavenly spouses are created of dirt ( Creation of life from clay ) and saffron. It has traditionally been believed that the houris are beautiful women who are promised as

1656-537: Is based on spoken reports in circulation after the death of Muhammad. Hadith were not promptly written down during Muhammad's lifetime or immediately after his death. Hadith were evaluated orally to written and gathered into large collections during the 8th and 9th centuries, generations after Muhammad's death, after the end of the era of the Rashidun Caliphate , over 1,000 km (600 mi) from where Muhammad lived. "Many thousands of times" more numerous than

1748-671: Is considered a leading authority on Sunni Islam . Born in Bostra , Mamluk Sultanate , Ibn Kathir's teachers include al-Dhahabi and Ibn Taymiyya . He wrote several books, including a fourteen-volume universal history titled al-Bidaya wa'l-Nihaya ( Arabic : البداية والنهاية ). His renowned tafsir , Tafsir Ibn Kathir , is recognized for its critical approach to Israʼiliyyat , especially among Western Muslims and Wahhabi scholars . His methodology largely derives from his teacher Ibn Taymiyya , and differs from that of other earlier renowned exegetes such as Tabari . He adhered to

1840-645: Is highly regarded especially among Salafi school of thought. Although Ibn Kathir claimed to rely on at-Tabari , he introduced new methods and differs in content, in attempt to clear Islam from that he evaluates as Isra'iliyyat. His suspicion on Isra'iliyyat possibly derived from Ibn Taimiyya's influence, who discounted much of the exegetical tradition since then. His Tafsir has gained widespread popularity in modern times, especially among Western Muslims, probably due to his straightforward approach, but also due to lack of alternative translations of traditional tafsirs. Ibn Kathir's Tafsir work has played major impact in

1932-754: Is nothing with what Allah describes Himself with nor his Prophet describes Allah with from likening Allah to his Creation (tashbeeh). Whosoever affirms for Allah what has reached Us from the Truthful Ayahs (verses) and Correct Hadeeth (Prophetic narrations) on the way that is befitting the Majesty of Allah while negating from Allah all defects indeed He has traveled the way of guidance." (Tafsir Ibn Kathir 7:54) These words from Ibn Kathir were argued by Athari scholarship as proof of Ibn Kathir not being Ash'arite. According to Salafi Muslims, since Ibn Kathir does not use logical rationale to reject anthropomorphism, he believed

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2024-510: Is of the age of "young girls when their breasts are beginning to appear". At least one person (M Faroof Malik) translates Arabic : قَـٰصِرَٰتُ ٱلطَّرْفِ in verse Q.55:56 as "bashful virgins". Sunni 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. According to Smith and Haddad, if there

2116-704: Is sometimes erroneously attributed to the Quran.) In the Quran, there is no overt mention of sexual intercourse in Paradise . However, it is alluded to in hadiths , tafsirs and Islamic commentaries. 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 ( Arabic : أَتْرَابًا ) in Q.56:37). However, 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

2208-595: Is the Arabic word for things like a report or an account (of an event). For many, the authority of hadith is a source for religious and moral guidance known as Sunnah , which ranks second only to that of the Quran (which Muslims hold to be the word of God revealed to Muhammad). While the number of verses pertaining to law in the Quran is relatively small, hadith are considered by many to give direction on everything from details of religious obligations (such as Ghusl or Wudu , ablutions for salat prayer), to

2300-620: Is the hadith of Abu Hurairah who said that Muhammad said: When God decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over My wrath. In the Shia school of thought, there are two fundamental viewpoints of hadith: The Usuli view and the Akhbari view. The Usuli scholars emphasize the importance of scientific examination of hadiths through ijtihad while

2392-604: Is there a Hadith upon which Muslim schools have agreed. ... Shi'a ... refer to Ahlul-Bayt [the family of Muhammad] to derive the Sunnah of the Prophet"—implying that while hadith is limited to the "Traditions" of Muhammad, the Shi'a Sunna draws on the sayings, etc. of the Ahlul-Bayt i.e. the Imams of Shi'a Islam. The word sunnah is also used in reference to a normative custom of Muhammad or

2484-460: 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 (masc.) and ḥawrā' (fem.)... hence, the compound expression ḥūr ʿīn signifies, approximately, 'pure beings, most beautiful of eye'." Annemarie Schimmel says that

2576-516: The Athari school of Islamic theology. His full name was Abū l-Fidāʾ Ismāʿīl ibn ʿUmar ibn Kaṯīr ( أبو الفداء إسماعيل بن عمر بن كثير ‎ ) and had the laqab (epithet) of ʿImād ad-Dīn ( عماد الدين ‎ "pillar of the faith"). His family trace its lineage back to the tribe of Quraysh . He was born in Mijdal, a village on the outskirts of the city of Busra , in the east of Damascus, Syria , around about AH 701 (AD 1300/1). He

2668-402: The tafsirs and commentaries on the Quran, Houris are described as: It is thought that the four verses specifically mentioning Houri were all "probably" 'revealed' at "the end of the first Meccan period ". 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

2760-598: The 13th AD century. while modern scholars such as Marzuq at Tarifi, and Sa'id Musfir al-Qahtani further posited that Abu al-Hasan al-Ashʿari , the eponym of Asharite school, himself was not fond of his "Asharite followers" and pointed out on his book, al-ibāna, that Abu al Hasan was teaching the method similar to Ahmad ibn Hanbal, Ibn Taymiyyah, Ibn Kathir, and rejected the Ahl al Kalam and Maturidites such as Al-Razi. In summary, Jon Hoover outlined that Ibn Kathir stance according to scholars were orthodox traditionists and rejected

2852-476: 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.' 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. In

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2944-588: The Abbasid period sought to authenticate hadith. Scholars had to decide which hadith were to be trusted as authentic and which had been fabricated for political or theological purposes. To do this, they used a number of techniques which Muslims now call the science of hadith . The earliest surviving hadith manuscripts were copied on papyrus. A long scroll collects traditions transmitted by the scholar and qadi 'Abd Allāh ibn Lahīʻa (d. 790). A Ḥadīth Dāwūd ( History of David ), attributed to Wahb ibn Munabbih , survives in

3036-462: The Akhbari scholars consider all hadiths from the four Shia books as authentic . The two major aspects of a hadith are the text of the report (the matn ), which contains the actual narrative, and the chain of narrators (the isnad ), which documents the route by which the report has been transmitted. The isnad was an effort to document that a hadith actually came from Muhammad, and Muslim scholars from

3128-529: 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). 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". Muhammad Asad believes that

3220-554: The Prophet is the command of God.” In 851 the rationalist Mu`tazila school of thought fell out of favor in the Abbasid Caliphate . The Mu`tazila, for whom the "judge of truth ... was human reason," had clashed with traditionists who looked to the literal meaning of the Quran and hadith for truth. While the Quran had been officially compiled and approved, hadiths had not. One result was the number of hadiths began "multiplying in suspiciously direct correlation to their utility" to

3312-495: The Quran, proving that some hadith are a source of corruption and not a complement to the Quran. Joseph Schacht quotes a hadith of Muhammad that is used "to justify reference" in Islamic law to the companions of Muhammad as religious authorities—"My companions are like lodestars." According to Schacht, (and other scholars) in the very first generations after the death of Muhammad, use of hadith from Sahabah ("companions" of Muhammad) and Tabi'un ("successors" of

3404-463: 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". 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

3496-414: The attributes of God cannot be likened to creatures, while simultaneously affirming the verses and hadith about God's Attributes such as residence above His Throne and His Exaltation above all creatures. Salafis rebut Ash'arite claims as Formal fallacy regarding Ibn Kathir tafsir, and other claims such as four madhhab schools as supporting Ash'ari and Maturidites are fabrications. For this, they employ

3588-654: 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 houris in paradise. In classical Arabic usage, the word ḥūr ( Arabic : حُور ) is the plural of both ʾaḥwar ( Arabic : أحْوَر ) (masculine) and ḥawrāʾ ( Arabic : حَوْراء ) (feminine) which can be translated as "having eyes with an intense contrast of white and black". The word "houri" entered several European languages in

3680-404: 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

3772-455: The companions) "was the rule", while use of hadith of Muhammad himself by Muslims was "the exception". Schacht credits Al-Shafi'i —founder of the Shafi'i school of fiqh (or madh'hab )—with establishing the principle of the using the hadith of Muhammad for Islamic law, and emphasizing the inferiority of hadith of anyone else, saying hadiths: "... from other persons are of no account in

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3864-811: The contemporary movements of Islamic reform. Salafi reformer Jamal al-Din Qasimi 's Qurʾānic exegsis Maḥāsin al-taʾwīl was greatly influenced by Ibn Taymiyya and Ibn Kathīr, which is evident from its emphasis on ḥadīth , Scripturalist approaches, the rejection of Isrāʾīliyyāt , and a polemical attitudes against the Ahl al-raʾy . From the 1920s onwards, Wahhabi scholars also contributed immensely to popularisation of ḥadīth-oriented hermeneutics and exegeses, such as Ibn Kathīr's and al-Baghawī ’s Qurʾān commentaries and Ibn Taymiyya’s al-Muqaddima fī uṣūl al-tafsīr , through printing press. The Wahhābī promotion of Ibn Taymiyya’s and Ibn Kathīr’s works through print publishing during

3956-399: The correct forms of salutations and the importance of benevolence to slaves. Thus for many, the "great bulk" of the rules of Sharia are derived from hadith, rather than the Quran. Among scholars of Sunni Islam the term hadith may include not only the words, advice, practices, etc. of Muhammad, but also those of his companions . In Shia Islam , hadith are the embodiment of the sunnah,

4048-413: The deeds of Muhammad and reports about his companions being part of the sunnah , but not hadith. Islamic literary classifications similar to hadith (but not sunnah ) are maghazi and sira . They differ from hadith in that they are organized "relatively chronologically" rather than by subject. Other "traditions" of Islam related to hadith include: The hadith literature in use today

4140-474: 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. The Sunni hadith scholar Al-Tirmidhi quotes Muhammad as having said: The smallest reward for the people of Heaven is an abode where there are eighty thousand servants and seventy-two houri, over which stands

4232-490: The different branches of the Islamic faith. A minority of Muslims believe that Islamic guidance should be based on the Quran only , thus rejecting the authority of hadith; some further claim that many hadiths are fabrications ( pseudepigrapha ) created in the 8th and 9th centuries AD, and which are falsely attributed to Muhammad. Historically, some sects of the Kharijites also rejected the hadiths, while Mu'tazilites rejected

4324-423: The disputes over leadership that followed the death of Muhammad, are considered unreliable by the Shia; narrations attributed to Ali and the family of Muhammad, and to their supporters, are preferred. Sunni scholars put trust in narrators such as Aisha , whom Shia reject. Differences in hadith collections have contributed to differences in worship practices and shari'a law and have hardened the dividing line between

4416-405: The early Muslim community . Joseph Schacht describes hadith as providing "the documentation" of the sunnah . Another source (Joseph A. Islam) distinguishes between the two saying: Whereas the 'Hadith' is an oral communication that is allegedly derived from the Prophet or his teachings, the 'Sunna' (quite literally: mode of life, behaviour or example) signifies the prevailing customs of

4508-407: The early twentieth century emerged instrumental in making these two scholars popular in the contemporary period and imparted a robust impact on modern exegetical works. Tafsīr al-Qurʾān al-ʿAẓīm is controversial in western academic circles. Henri Laoust regards it primary as a philological work and "very elementary". Norman Calder describes it as narrow-minded, dogmatic, and skeptical against

4600-411: The eighth century to the present have never ceased to repeat the mantra "The isnad is part of the religion—if not for the isnad, whoever wanted could say whatever they wanted." The isnad literally means "support", and it is so named because hadith specialists rely on it to determine the authenticity or weakness of a hadith . The isnad consists of a chronological list of the narrators, each mentioning

4692-541: The face of a tradition from the Prophet, whether they confirm or contradict it; if the other persons had been aware of the tradition from the Prophet, they would have followed it". This led to "the almost complete neglect" of traditions from the Companions and others. Collections of hadith sometimes mix those of Muhammad with the reports of others. Muwatta Imam Malik is usually described as "the earliest written collection of hadith" but sayings of Muhammad are "blended with

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4784-510: The fact that: Ibn Kathir wrote a famous commentary on the Qur'an named Tafsīr al-Qurʾān al-ʿAẓīm better known as Tafsir Ibn Kathir which linked certain Hadith , or sayings of Muhammad , and sayings of the sahaba to verses of the Qur'an, in explanation and avoided the use of Isra'iliyyats . Many Sunni Muslims hold his commentary as the best after Tafsir al-Tabari and Tafsir al-Qurtubi and it

4876-484: 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. In The Syro-Aramaic Reading of the Koran , a 2007 book by " Christoph Luxenberg " (pseudonym of unknown author),

4968-424: The final authority of a hadith of Muhammad , so that even the Quran was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa." While traditionally the Qur'an has traditionally been considered superior in authority to the sunna, Al-Shafi'i "forcefully argued" that the sunna was "on equal footing with the Quran", (according to scholar Daniel Brown) for (as Al-Shafi'i put it) “the command of

5060-399: The five salat (obligatory Islamic prayers) that are not found in the Quran, as well as everyday behavior such as table manners, dress, and posture. Hadith are also regarded by Muslims as important tools for understanding things mentioned in the Quran but not explained, a source for tafsir (commentaries written on the Quran). Some important elements, which are today taken to be

5152-405: The flesh—none will be without a spouse in Paradise. Al-Hasan Al-Basri says that an old woman came to the messenger of God and asked, O Messenger of God make dua that God grants me entrance into Jannah . The Messenger of God replied, "O Mother, an old woman cannot enter Jannah." That woman started crying and began to leave. The Messenger of God said, "Say to the woman that one will not enter in

5244-450: The generation of Sahaba Salaf , where Zubayr ibn al-Awwam , one of The ten to whom Paradise was promised also taught this view. Contemporary researchers notes that these anti rationalistic, anti Ash'arite methods of Ibn Kathir shared with his teacher Ibn Taimiyyah; were proven in his tafseer regarding the Day of Resurrection and Hypocrisy in Qur'an. Ibn Kathir states: "People have said

5336-639: The hadiths as the basis for Islamic law, while at the same time accepting the Sunnah and Ijma . Because some hadith contain questionable and ambiguous statements, the authentication of hadith became a major field of study in Islam. In its classic form a hadith consists of two parts—the chain of narrators who have transmitted the report (the isnad ), and the main text of the report (the matn ). Individual hadith are classified by Muslim clerics and jurists into categories such as sahih ("authentic"), hasan ("good"), or da'if ("weak"). However, different groups and different scholars may classify

5428-638: The hands of aggrieved soldiers, in 656. No direct sources survive directly from this period so we are dependent on what later writers tell us about this period. According to British historian of Arab world Alfred Guillaume, it is "certain" that "several small collections" of hadith were "assembled in Umayyad times." In Islamic law, the use of hadith as it is understood today (hadith of Muhammad with documentation, isnads, etc.) came gradually. According to scholars such as Joseph Schacht , Ignaz Goldziher , and Daniel W. Brown, early schools of Islamic jurisprudence used

5520-445: The houris, (who will be so beautiful, pure and transparent that) the marrow of the bones of their legs will be seen through the bones and the flesh. The first group to get into Paradise will be like the full moon during the night, and the one following this group will be like the most luminescent of the sky's shining stars in the sky; each man among them will have two spouses, the marrow of whose shanks will glimmer be visible from beneath

5612-555: 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. According to Islamic scholar Javed Ahmad Ghamidi the houri is just an adjective used to describe beauty of women from this world, who would be given a new beautiful appearance in afterlife. The houri has been said to resemble afterlife figures in Zoroastrianism narratives: The Zoroastrian text, Hadhoxt Nask, describes

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5704-490: The houris. 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

5796-406: 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

5888-406: The intellectual achievements of former exegetes. His concern is limited to rate the Quran by the corpus of Hadith and is the first, who flatly rates Jewish sources as unreliable, while simultaneously using them, just as prophetic hadith, selectively to support his prefabricated opinion. Otherwise, Jane Dammen McAuliffe regards this tafsir as "deliberately and carefully selected, whose interpretation

5980-414: 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

6072-601: The life of Muhammad and the early history of Islam were passed down mostly orally for more than a hundred years after Muhammad's death in AD 632. Muslim historians say that Caliph Uthman ibn Affan (the third khalifa (caliph) of the Rashidun Caliphate , or third successor of Muhammad, who had formerly been Muhammad's secretary), is generally credited with urging Muslims to record the hadith just as Muhammad had suggested that some of his followers to write down his words and actions. Uthman's labours were cut short by his assassination, at

6164-522: 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. Everyone will have two wives from

6256-497: The martyr. He is forgiven with the first flow of blood (he suffers), he is shown his place in Paradise, he is protected from punishment in the grave, secured from the greatest terror, the crown of dignity is placed upon his head—and its gems are better than the world and what is in it—he is married to seventy-two wives among the wide-eyed houris (Ar. اثْنَتَيْنِ وَسَبْعِينَ زَوْجَةً مِنَ الْحُورِ الْعِينِ ) of Paradise, and he may intercede for seventy of his close relatives. (This hadith

6348-745: The methodology of Ibn Taymiyyah. Barbara Freyer contends that this anti-rationalistic, traditionalistic and hadith oriented approaches held by Ibn Kathir were shared not only by Ibn Taymiyyah, but also by Ibn Hazm , Bukhari independent Madhhab , and also scholars from Jariri , and Zahiri Maddhabs. According to Christian Lange , although he was a Shafi , he was closely aligned with Damascene Hanbalism. David L. Johnston described him as "the traditionist and Ash'arite Ibn Kathir". Taha Jabir Alalwani, Professor and President of Cordoba University in Ashburn, Virginia maintains that these traditionalistic views of Ibn Kathir claimed by Salafists were rooted further to

6440-633: The minds of anthropomorphists ( al-mushabbihin ) is negated of Allah , for nothing from His creation resembles Him: "There is nothing whatsoever like unto Him, and He is the All-Hearing, the All-Seeing" Rather this affair is like what the Grand Shaykh of Imam Bukhari Shaykh Naeem ibn Hamaad Khazaa'i said "Whosoever likens Allah to his Creation has done Kufr (disbelieved) and whosoever negates what Allah describes Himself with has also done Kufr (Disbelieved) There

6532-552: 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

6624-461: The number of hadith grew enormously. While Malik ibn Anas had attributed just 1720 statements or deeds to the Muhammad, it was no longer unusual to find people who had collected a hundred times that number of hadith. Faced with a huge corpus of miscellaneous traditions supporting different views on a wide variety of controversial matters—some of them flatly contradicting each other—Islamic scholars of

6716-431: The one from whom they heard the hadith, until mentioning the originator of the matn along with the matn itself. The first people to hear hadith were the companions who preserved it and then conveyed it to those after them. Then the generation following them received it, thus conveying it to those after them and so on. So a companion would say, "I heard the Prophet say such and such." The Follower would then say, "I heard

6808-444: The people of the desert. According to the scholars Harald Motzki and Daniel W. Brown the earliest Islamic legal reasonings that have come down to us were "virtually hadith-free", but gradually, over the course of second century A.H. "the infiltration and incorporation of Prophetic hadiths into Islamic jurisprudence" took place. It was Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī (150-204 AH), known as al-Shafi'i , who emphasized

6900-449: The prescribed movements and words of the prayer (known as rak'a ) and how many times they are to be performed, are found in hadith. However, hadiths differ on these details and consequently salat is performed differently by different hadithist Islamic sects. Quranists, on the other hand, believe that if the Quran is silent on some matter, it is because God did not hold its detail to be of consequence; and that some hadith contradict

6992-471: The promise of houris is interpreted to relate to pure white grapes or raisins, not virgins, reflecting contemporary expectations of life in paradise in Syriac Christianity . Hadith Hadith ( Arabic : حديث , romanized :  ḥadīṯ ) or athar ( Arabic : أثر , ʾaṯar , lit.   ' remnant ' or ' effect ' ) is a form of Islamic oral tradition containing

7084-504: The quoter of the hadith ( Traditionists quoted hadith warning against listening to human opinion instead of Sharia; Hanafites quoted a hadith stating that "In my community there will rise a man called Abu Hanifa [the Hanafite founder] who will be its guiding light". In fact one agreed upon hadith warned that, "There will be forgers, liars who will bring you hadiths which neither you nor your forefathers have heard, Beware of them." In addition

7176-510: 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. 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

7268-547: The reports from Ahmad ibn Hanbal who rejected the views of those who were allegedly deemed as proto Asharites and Maturidites, the Mutakallim , and deems them as not in Ahl as Sunnah teaching. According to Livnat Holtzman, historically the school of Ahl al-Hadith championed by none other than Ibn Kathir's master, Ibn Taymiyyah, had successfully crushed the interrogation and accusation from Ash'arite rational (Kalam) argumentations during

7360-547: The rulings of the Prophet's Companions , the rulings of the Caliphs , and practices that “had gained general acceptance among the jurists of that school”. On his deathbed, Caliph Umar instructed Muslims to seek guidance from the Quran, the early Muslims ( muhajirun ) who emigrated to Medina with Muhammad, the Medina residents who welcomed and supported the muhajirun (the ansar ) and

7452-469: 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 do not specify what the houris are of equal age to.) On the other hand, the houris were created "without the process of birth", according to

7544-619: The sayings of the companions", (822 hadith from Muhammad and 898 from others, according to the count of one edition). In Introduction to Hadith by Abd al-Hadi al-Fadli, Kitab Ali is referred to as "the first hadith book of the Ahl al-Bayt (family of Muhammad) to be written on the authority of the Prophet". However, the acts, statements or approvals of Muhammad are called "Marfu hadith" , while those of companions are called "mawquf (موقوف) hadith" , and those of Tabi'un are called "maqtu' (مقطوع) hadith" . The hadith had

7636-511: The sayings, actions, and approvals of the prophet Muhammad as relayed through a sequentially corroborated chain of narrators (multiple linkages of attested individuals who heard and repeated the hadith, from which the source of the hadith can be traced). Compilations of hadith were aggregated into distinct collections by Islamic scholars (known as Muhaddiths ) in the centuries after Muhammad's death. Hadith are widely respected in mainstream Muslim thought and are central to Islamic law . Ḥadīth

7728-476: The term hadith refers to reports of statements or actions of Muhammad, or of his tacit approval or criticism of something said or done in his presence. Classical hadith specialist Ibn Hajar al-Asqalani says that the intended meaning of hadith in religious tradition is something attributed to Muhammad but that is not found in the Quran. Scholar Patricia Crone includes reports by others than Muhammad in her definition of hadith: "short reports (sometimes just

7820-450: The two traditions. Ibn Kathir Abu al-Fida Isma'il ibn Umar ibn Kathir al-Dimashqi ( Arabic : أبو الفداء إسماعيل بن عمر بن كثير الدمشقي , romanized :  Abū al-Fiḍā’ Ismā‘īl ibn ‘Umar ibn Kathīr al-Dimashqī ; c.  1300–1373 ), known simply as Ibn Kathir , was an Arab Islamic exegete, historian and scholar. An expert on tafsir (Qur'anic exegesis), tarikh (history) and fiqh (jurisprudence), he

7912-434: The verses of the Quran, hadith have been described as resembling layers surrounding the "core" of Islamic beliefs (the Quran). Well-known, widely accepted hadith make up the narrow inner layer, with a hadith becoming less reliable and accepted with each layer stretching outward. The reports of Muhammad's (and sometimes his companions') behavior collected by hadith compilers include details of ritual religious practice such as

8004-616: The view of Mutakallims, just like the view of Salafi Muslims and their predecessor Ahl al-Hadith school. In the modern times, Ibn Kathir's creed have sometimes been raised as a subject of disagreement between the Ash'arites, successor of Ahl al-Ra'y rationalist school and the Salafis , theorized by Jon Hoover as successor of Ahl al-Hadith traditionist school. Some Ash'arite theologians have claimed Ibn Kathir as an Ash'ari, pointing out some of his beliefs and sayings reported from his works, and to

8096-452: The widespread creation of fraudulent hadiths. Western scholars instead see hadith as more valuable for recording later developments in Islamic theology. In Arabic, the noun ḥadīth ( حديث   IPA: [ħæˈdiːθ] ) means "report", "account", or "narrative". Its Arabic plural is aḥādīth ( أحاديث [ʔæħæːˈdiːθ] ). Hadith also refers to the speech of a person. In Islamic terminology, according to Juan Campo,

8188-504: The women of this world resurrected in new form, with Razi commenting that among the houris mentioned in the Quran will also be "[even] 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

8280-497: The words and actions of Muhammad and his family, the Ahl al-Bayt ( The Twelve Imams and Muhammad's daughter, Fatimah ). Unlike the Quran, not all Muslims believe that all hadith accounts are divine revelation; in fact, scholars have thoroughly examined hadith to sort them into accuracy categories ever since the early period following the Prophet Muhammad's death. Different collections of hadīth would come to differentiate

8372-412: The words of God —or hadith sharif (noble hadith), which are Muhammad's own utterances. According to as-Sayyid ash-Sharif al-Jurjani, the hadith qudsi differ from the Quran in that the former are "expressed in Muhammad's words", whereas the latter are the " direct words of God ". A hadith qudsi need not be a sahih (sound hadith), but may be da'if or even mawdu' . An example of a hadith qudsi

8464-406: Was taught by Ibn Taymiyya and Al-Dhahabi . Upon completion of his studies he obtained his first official appointment in 1341, when he joined an inquisitorial commission formed to determine certain questions of heresy. He married the daughter of Al-Mizzi , one of the foremost Syrian scholars of the period, which gave him access to the scholarly elite. In 1345 he was made preacher ( khatib ) at

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