وَنَمارِقُ مَصفوفَةٌ
And cushions laid out in an array.
EXEGESIS
Namāriq (cushions) is the plural of numruqah, and refers to pillows used for reclining upon and suggests a state of relaxation and enjoyment.
Maṣfūfah (laid out in an array) is from ṣaff (file, rank). It brings an imagery of endless rows upon rows. Chapter 37 of the Quran is named al-Ṣaffāt (Those Ranged in Ranks) to describe the angels, and chapter 61 of the Quran is named al-Ṣaff (The Ranks) because of its fourth verse that describes the faithful as standing firm in battles in ranks (ṣaffan) as if they were a compact structure (61:4). Other verses such as 78:38 also describes the angels standing in ranks (ṣaffan) on the Day of Judgement, ready to execute God’s will.
Ṣaff, therefore, implies order, perfection, discipline, and absolute power. Just as the cushions are arrayed, so will the couches on which the faithful recline be arrayed (52:20).
EXPOSITION
The cushions laid out in an array hints at the fact that wherever the faithful choose to relax, there will await them these cushions and means of comfort to lean, recline on, and enjoy, just like the goblets described in the previous verse as being ready at hand at all times. The arraying also suggests a setting that would accommodate large gatherings for when the faithful host others in their court to feast and socialise and, as Makārim Shīrāzī notes, where there will be no vain talk but they will enjoy each other’s company, recounting the endless blessings of God and the kindness and benevolence of having been relieved for all eternity from both the troubles and struggles of this transitory world and the punishments of the permanent abode. It would be unmatched in its pleasure and excellence and in the peace, joy, and tranquillity it would bring them.
Given that Muslim mystics speak of spiritual stations (maqāmāt) as a permanent seat after perseverance in a state (ḥāl), and those of higher rank in their God-wariness will not only be amid gardens and streams (54:54) but also in the abode [literally ‘seat’] (maqʿad) of truthfulness with an omnipotent King (54:55), it is but natural that the mystics would draw a spiritual analogy for the seats and cushions of paradise to one’s spiritual station:
‘Cushions means from their stations and their seats in the ranks of attributes. For every attribute initially has a manifestation and the spread of its lights and its existence as a state until the perfection of acquiring it as a station, such that it becomes a trait and station where one places one’s feet firmly and a seat.
‘So when the spiritual traveller (sālik) has fulfilled his share of it, in accordance to his capacity, and has reached the climax and pinnacle of what he can attain such that his traversing is complete in it and it is now a firm trait in him, his stations in it become cushions on that couch, which is the place of that quality with the essence. [And thus]: laid out in an array means arranged in spiritual ranks and levels.’
Such a perspective brings a realisation that the cushions in paradise are not all alike; the cushions of the faithful in a higher rank offer greater comfort and physical and spiritual delight.
[1] Nemuneh, 26/424.
[2] Nemuneh, 26/424.
[3] Ibn Arabi, 2/428.