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It has already pointed out previously that the Arabic word “ hur al-ayn ” (houris), meaning a beautiful, voluptuous woman, was already well known in the pre-Islamic Arabia and many instances of its usage have been preserved in the pre-Islamic poetry.它已經指出，以前的阿拉伯字“ 胡爾基地泉 ”（houris），意思是美麗的，豐滿的女人，是眾所周知的前伊斯蘭阿拉伯和許多情況下，它的使用已保存在預伊斯蘭詩歌。

Some examples may be seen as follows:一些例子可以看出如下：

^{1 一}

Running translation: “And the maidens like ivory statues white of eyes, did we capture.”運行翻譯：“與少女像白象牙雕像的眼睛，我們確實捕獲。”

^{2 2}

Running translation: “They have touched your heart, these tender white maidens, beside the river bank.”運行翻譯：“他們碰你的心，這些投標白色姑娘，在河邊的銀行。”

^{3 3}

Running translation: “And in the women's chamber when the house is full, are the white maidens with charming voices.”運行翻譯：“而在女子的房間時，房子全是白色的少女與迷人的聲音。”

In all these verses, we are dealing with human women, flawless in beauty — a very dark pupil and a very white iris of their eyes being an essential and particularly appealing feature of their beauty.在所有這些詩句，我們正在處理與人類女性，完美無瑕的美麗 - 一個非常黑暗的學生和一個很白他們的眼睛虹膜作為一個必要的，特別有吸引力的功能美。 As the verse of `Abid indicates, such women were considered a very precious booty by the pre-Islamic Arabs in the raids of those times.由於詩的`阿比德表明，這些婦女被認為是一個非常珍貴的戰利品由前伊斯蘭阿拉伯人在這些襲擊倍。

It must be noted here that the concept of “houris of Paradise” was generally unknown to the pre-Islamic Arab since they did not believe in the idea of Hereafter.必須指出的是這個概念的“houris天堂”一般陌生的前伊斯蘭阿拉伯因為他們不相信在今後的思想。 However, the concept of “Maidens of Paradise” was known to the Christians (especially the Syriac Christians) of the pre-Islamic times.但是，這個概念的“少女的天堂”是眾所周知的基督徒（特別是敘利亞基督徒）的前伊斯蘭時期。

In the last century, first Hubert Grimme在上個世紀，格力莫先於貝爾 ^{4 4} , and later the famous Swedish Islamic scholar and a competent master of Syriac, Tor Andrae ，以及後來的瑞典著名伊斯蘭學者和主管掌握敘利亞，Tor的安德烈 ^{5 5} discovered the idea of the “Maidens of Paradise” — which were supposed to compensate for the earthly chastity and abstinence of the Christian monks — in the hymns of the fourth century Syriac Church Father St. Ephraim (spellings vary), entitled:發現了思想的“少女的天堂” - 這是應該補償屬地的貞潔和禁慾的基督教僧侶 - 在讚美詩的第四個世紀敘利亞文聖教會的父親以法蓮（拼法不同），題為： “Hymns on Paradise” “讚美詩的天堂” . 。

St. Ephraim, in explicit sexual connotation, evoked the welcoming femininity of the heavenly “vines” (“ gupna “, grammatically feminine in Syriac), which were to take to their immaculate bosoms the aged monks, whose life of abstinence had never known the earthly loves and tenderness.聖以法蓮，明確性的內涵，引起了歡迎女性的天堂“葡萄樹”（“gupna”，語法女性在敘利亞文），其中以他們的完美無暇的胸前老年僧侶，他們的生活從來沒有已知的禁慾人間愛和溫柔。

Thus we read in the strophy 18:因此，我們看到在strophy 18：

Whoever has abstained from wine on earth,誰投了棄權票，葡萄酒在地球上，
for him do the vines of Paradise yearn.為他做的藤蔓嚮往的天堂。
Each one of them holds out to them a bunch of grapes.他們認為每個人向他們一堆葡萄。
And if a man had lived in chastity, they [feminine] receive him如果一個人住在貞節，他們 [女性]接受他
in a pure bosom,在一個純粹的懷裡，
because he as a monk did not fall into the bosom因為他作為一名僧人沒有跌入懷裡
and bed of earthly love.人間的愛和床。

Here we clearly see St. Ephraim's feeble attempts to spiritualize his sensual imagery.在這裡，我們清楚地看到聖以法蓮的軟弱他的精神化的企圖感性形象。

Just a little earlier in the text (in strophy 15) we find a solitary virgin, abstinent in her earthly lives, being surrounded by male beings (prophets, angels, apostles) in the heavens:只是早一點在文本（在strophy 15），我們找到一個孤獨的處女，在她的戒斷塵世的生活，被包圍的男人（先知，天使，使徒）在天上：

The virgin who rejected處女誰拒絕
the marriage crown that fades婚姻冠消失
now has the radiant marriage chamber現在已經結婚的輻射室
that cherishes the children of light,該珍惜的孩子輕，
shining out because she rejected光輝，因為她拒絕
the works of darkness-工程的黑暗，
To her who was alone誰對她獨自一人
in a lonely house在一個孤獨的房子
the wedding feast now grants tranquility:現在的婚宴贈款安寧：
here angels rejoice,在這裡天使歡喜，
prophets delight,先知的喜悅，
and apostles add splendor.和使徒增添光彩。

The intended sexuality and the reward, of a sexual nature, in the heavens for the righteous of the world, are clear in these passages.預期的性行為和獎勵，對性的性質，在天上為正義的世界，都非常清楚這些通道。 Hence it is proved that the concept of “Maidens of Paradise” was also known in the pre-Islamic Arabia, especially among the Christians.因此，它是證明了這一概念的“少女的天堂”也是已知的前伊斯蘭阿拉伯，尤其是基督徒。 The Qur'an, as is its style under normal circumstances, used the same words for the deliverance of its message, which were generally in vogue in the environment that it addressed.古蘭經，因為這是它的風格在正常情況下，用同樣的話為拯救其消息，普遍盛行的環境，它解決。 Since the idea of the Hereafter formed the cornerstone of the early Meccan preaching of the Qur'an therefore, to effectively make it preaching get across its addressees, it employed the same known word “ hur ” to describe the excellence of the reward for the righteous in the known Christian manner.由於在後世的思想形成的基石早期麥加宣揚古蘭經因此，要有效地使說教越過其對象，它採用相同的已知單詞“ 胡爾 ”來形容卓越的獎勵義在已知基督教的方式。

This is further confirmed by the fact that it is only in the Meccan (and especially the chronologically early Meccan) Qur'anic passages in which the term “ hur al-ayn ” is used in sensual connotation.這進一步證實了這一事實，只有在麥加（特別是按時間順序早期麥加）古蘭經通道中，術語“ 胡爾基地泉 ”是用在感性的內涵。 In the relevant Medinan Qur'anic passages在有關 Medinan古蘭經的段落 ^{6 6} , we only find perfected counterparts/spouses (ie, for both the righteous men and women). ，我們只能找到完善對口 /配偶（即，無論是正義的男子和婦女）。

This should be a slap in the face of the polemic missionary propaganda.這應該是一個巴掌在臉上的論戰傳教士宣傳。 And only Allah knows best.而且，只有真主知道最好的。

1. The Diwan of 'Abid ibn Al-Abras of Banid , vol vii, 24; ed., Sir Charles Lyall [ 在致遠'阿比德阿爾-阿巴拉的Banid，第一卷第七，24條;版。爵士查爾斯萊爾[ back背面 ] ]
2. 'Adi bin Zaid; See F. Sezgin, GAS, bd. '阿迪本扎伊德;見 F.塞茲金，煤氣，屋宇署。 ii, S. 321-22, Leiden 1975 [二，第321-22，萊頓 1975 [ back背面 ] ]
3. Qa'nab, Mukhtarat , viii, 7 [ Qa'nab，Mukhtarat，八，7 [ back背面 ] ]
4. Hubert Grimme, Mohammed , M?, i.休伯特格力莫， 穆罕默德 ，男？島 W., Aschendorff, 1892-5, bd., ii, S. 160-61, n. W.，Aschendorff，1892-5，屋宇署。，二，第160-61，注 9 [ 9 [ back背面 ] ]
5. Tor Andrae, Les origines de l' Tor的安德烈， 萊斯origines德升' Islam 伊斯蘭教 et le Christianisme , Paris: AM, 1955, pp.等樂Christianisme，巴黎：上午，1955年，頁。 151-161 [ 151-161 [ back背面 ] ]
6. ie, 2:25; 3:15; 4:57 [也就是說，2:25; 3:15; 4:57 [ back背面 ] ]