فيها سُرُرٌ مَرفوعَةٌ
And in it there are raised couches.
EXEGESIS
Surur (couches) is the plural of sarīr and can mean a bed, a throne, or an elevated seat.[su_tooltip content=”Hans Wehr, under s-r-r.”][1][/su_tooltip] So, the additional adjective marfūʿah (raised) to a noun (surur) that already suggests elevation, emphasises its loftiness.
EXPOSITION
Raised couches have been understood both in the literal spatial sense, as seats of comfort suspended high above in mid-air, allowing a believer to recline on them whilst looking out and gazing at all that God has blessed him with of paradise and his kingdom,[su_tooltip content=”Nawawi, 2/626; Tibyan, 10/336; Tabrisi, 10/727.”][2][/su_tooltip] as well as elevated in rank and raised in the sense of their preciousness and being a seat of honour.
Many have said both may be true simultaneously, that is, raised in the physical sense and in rank,[su_tooltip content=”Safi, 5/321.”][3][/su_tooltip] just as was said for lofty paradise in verse 10. Tabatabai tells us that in being raised or elevated they demonstrate the magnificence of those who will sit on them.[su_tooltip content=”Mizan, 20/274.”][4][/su_tooltip]
These couches, extremely comfortable on the inside and dazzlingly beautiful and encrusted with precious stones on the outside,[su_tooltip content=”Nawawi, 2/626; Razi, 31/143.”][5][/su_tooltip] are said to lower themselves when a believer wishes to sit on them before they rise again to whatever height God wishes to bestow on His friend.[su_tooltip content=”Ibn Kathir, 8/377; Thaalabi, 5/583.”][6][/su_tooltip]
These may well be the same embroidered couches mentioned in 56:15 and the couches on which the faithful recline, facing each other (15:47).
Ālūsī has also said raised could mean hidden and preserved, just as when one says in Arabic: ‘I have elevated (rafaʿtu) such-and-such for you’ it means: ‘I have concealed something for you’.[su_tooltip content=”Alusi, 15/328. See Hans Wehr, under r-f-ʿ, the eighth form of the verb with the meaning of ‘to cause to disappear’.”][7][/su_tooltip] This has an appeal because God does speak of concealing and preserving special rewards for some, that No soul knows (32:17). However, such an interpretation here is solitary and not what most have said.
For Ibn Arabi, there are levels and degrees for God’s divine names and one’s elevation and ability to enjoy these varying and numerous raised couches will depend on the degree to which one has attained the adoption of these attributes and sacred names.[su_tooltip content=”Ibn Arabi, 2/428.”][8][/su_tooltip]
INSIGHTS FROM HADITH
- From ʿĀṣim ibn Ḍamrah from Imam Ali (a), when he mentioned the people of paradise: ‘They will come [to its gate] and then enter [it] and, behold! The foundation of their homes will be of rocks made of pearls, and in it there are raised couches, and goblets set, and cushions laid out in an array, and carpets spread out [88:13-16], and, had it not been that Allah, the exalted, has decreed this for them, their eyes would go blind because of [the brilliance of] what they will behold. Embracing their spouses, they will be seated on elevated thrones, exclaiming: “All praise is to Allah who guided us to this.”’[su_tooltip content=”Tabrisi, 10/727.”][9][/su_tooltip]
Note: Ibn Kathīr also mentions the presence of heavenly spouses accompanying or awaiting the faithful on these elevated couches.[su_tooltip content=”Ibn Kathir, 8/377.”][10][/su_tooltip]
[1] Hans Wehr, under s-r-r.
[2] Nawawi, 2/626; Tibyan, 10/336; Tabrisi, 10/727.
[3] Safi, 5/321.
[4] Mizan, 20/274.
[5] Nawawi, 2/626; Razi, 31/143.
[6] Ibn Kathir, 8/377; Thaalabi, 5/583.
[7] Alusi, 15/328. See Hans Wehr, under r-f-ʿ, the eighth form of the verb with the meaning of ‘to cause to disappear’.
[8] Ibn Arabi, 2/428.
[9] Tabrisi, 10/727.
[10] Ibn Kathir, 8/377.