Ar-Rahman: (76) Reclining on Green Cushions...

There are several issues concerning this verse:

Issue 1: Why is the mention of their reclining delayed compared to the mention of their wives in this passage, whereas in the preceding two Gardens, their reclining was mentioned before their wives?

In the preceding verses, Allah said: {Reclining on carpets} (Ar-Rahman: 54), then {with restraining glances} (Ar-Rahman: 56). Here, He says: {In them are excellent companions, fair of face} (Ar-Rahman: 70), and then: {Reclining} (Ar-Rahman: 76).

There are two answers to this:

1. The State of Bliss: The inhabitants of Paradise experience no fatigue or movement; they are perpetually in ease. In the world, people have different routines: some spend extensive time with their families, then engage in worldly pursuits for sustenance, while others seek sustenance first, then return to their families to rest their hearts before fulfilling their desires. Thus, fatigue is either before or after intimacy. Allah describes the people of Paradise as reclining before meeting their spouses and after meeting them, indicating perpetual repose without any preceding or succeeding exertion.
2. Distinction Between Gardens: We previously explained that the first two Gardens are for the striving believers, while the latter two are for their descendants who join them. In the first two, the believers are present, and their wives are waiting in tents, anticipating their husbands' arrival. When the believer enters his dwelling (the first Garden), he reclines on carpets, and his fair-faced wives join him. Thus, their presence in the first two Gardens occurs after his reclining on the carpets. However, in the latter two Gardens, their presence is established in the present moment (as it is the day of their entry), while the believer's reclining is not yet established in that context. Therefore, their presence is mentioned first here, and his reclining is mentioned later.

The word {متكئين} (reclining) is a hal (circumstantial accusative). The verb governing it is implied by the preceding statement: {Whom no man or jinn has touched before them} (Ar-Rahman: 74). This functions like an exception, as if saying: "No one has touched them except the believers, and they touch them while reclining." What we previously stated regarding {Reclining on carpets} (Ar-Rahman: 54) applies here as well.

Issue 2: The meaning of Ar-Rarf (الرفرف).

Ar-Rarf could be derived from raf (رف) the growth of crops when they become lush, which corresponds to Allah's statement: {dark green} (Ar-Rahman: 64). In this case, it means they are reclining on meadows and fine silk garments.

Alternatively, it could be derived from the hovering (rafrafa) of a bird around what it intends to alight upon. This would mean they are on elevated couches, as Allah states: {and raised couches} (Al-Waqi'ah: 34). This suggests that the two Gardens mentioned later, {And besides those two are two other Gardens} (Ar-Rahman: 62), are lower in elevation because their couches are raised higher.

The word {خضر} (green) is a plural form. Thus, Rarf (الرفرف) is likely a plural noun, with its singular being rafrafa (like hanzala and hanzal). The plural form implied by {متكئين} (reclining) confirms that they are on multiple rarif (plural of rafraf).

Issue 3: What is the difference between Al-Furush (الفرش - carpets) and Ar-Rarf (الرفرف - cushions/couches), given that the text uses the plural Furush but only the singular noun form Rarf (implied plural) for the latter, and why didn't He just say Raraaf (رفارف) as He said Furush?

We say: The plural form of a four-letter word (like rafraf) is generally considered heavier or more cumbersome than the plural of a three-letter word (like farsh). This is why only one pattern exists for the plural of four-letter words, whereas many patterns exist for three-letter words.

It has been recited (in variant readings): ('ala rafārifa khudr) and (rafārif khidār wa 'abaaqir).

Issue 4: If Ar-Rarf means couches/cushions, what is the significance of describing them as green (khudr), especially since the garments of Paradise are also described as green, e.g., {garments of fine green silk} (Al-Insan: 21)?

People in this world have a greater inclination towards the color green. The reason for this inclination is related to the perceived primary colors (seven in number, though the most apparent are three: white, black, and red in the middle).

The most likely explanation is that white light scatters vision, making prolonged gazing at snow-covered ground difficult, while black light concentrates vision, making it disliked. Red light is also intense. Green, however, combines aspects of these, mitigating the harshness of the others. Since the soul in this world is inclined towards green, Allah mentions what aligns with that natural disposition in the Hereafter.

Issue 5: The meaning of Al-'Abqari ('Abqari - superb/genius).

Al-'Abqari is attributed to 'Abqar, which, according to the Arabs, is a place inhabited by the Jinn. Therefore, exquisitely made garments are called 'abaqariyyat (plural of 'abaqariyyah) as an exaggeration of their beauty, as if they were not made by humans. This term is also used for a person who performs an astonishing deed. The Prophet (PBUH) said in a dream he saw: "Then I saw no 'Abqari among the people who could surpass his skill."

Here, the singular noun form ('Abqari) is used to represent the entire class, and it is described with an adjective suitable for a plural (Hisaan - fair/excellent). This is because the plural form of a four-letter word is considered somewhat cumbersome, as noted earlier.

As for the reading {عباقري} ('abaaqiri), the reader has treated the place name 'Abqar as if its plural is 'abaaqir. If they claim this is the plural of 'Abqari, they are mistaken. If they pluralize 'Abqari and then attribute it (as a nisba adjective), they impose an unnecessary complexity contrary to literary convention, which dictates returning the pluralized adjective back to its singular form when attributing. This reader forces the singular into a plural form that doesn't exist (as there isn't a land entirely made of 'Abqar to justify the plural 'abaaqir), and then attributes it to that non-existent plural. Literary experts dislike combining pluralization with attribution.

Then Allah Almighty said:

{Blessed is the Name of your Lord, Owner of Majesty and Honor.}