Tafsir of Ya seen 36:57

{ For them therein is fruit }

This is an exposition of what they enjoy in Paradise in terms of food and drink, and the physical and spiritual pleasures they delight in, following the description of the gatherings of intimacy and the assemblies of sanctity they possess. This completes the explanation of the state of occupation and joy in which they reside.

So it is said. It is also permissible that this is an explanatory resumption [of the narrative], serving as an answer to a question arising from what the previous discourse indicates: that their engagement in intimacy and their reclining on couches implies they do not busy themselves with the means of acquiring food and drink. It is as if it were said: "If their state is as described, how do they fare regarding their food?" Thus, He responded with His saying, Exalted is He: { For them therein is fruit }. This points to the fact that they have their food in the most perfect manner, and it implies that there is no hunger there; eating is not for the sake of repelling the pain of hunger, but rather their food is fruit—even if it were meat. The tanween [indefinite marker] is for magnification, meaning: fruit of magnificent stature.

In His saying, Exalted is He, { For them therein is fruit }—rather than "they eat therein fruit"—there is an indication that the reins of choice are in their hands, and that they are possessors [of it] and capable; if they wish, they eat, and if they wish, they refrain.

{ And for them is what they call for }

That is, what they call for themselves. This means they possess everything a person could request for himself—not that they necessarily make requests, for it is already attained, just as if someone were to ask you for something and you were to say, "You have that," meaning, "You do not need to ask." Or, it may mean they request it in actuality, provided there is a request and an answer, for the delight of being answered necessitates pleasure in the request itself. It is a lofty station, especially since the One being requested and the One answering is Allah the Almighty, the Majestic King, may His Majesty be glorified and His bounty be widespread.

The word yadda‘ūn (they call for) is derived from du‘ā’ (calling/requesting). Its root is yadta‘iyūn, on the pattern of yafta‘ilūn. The yā’ became quiescent after its vowel was shifted to the preceding consonant; it was then dropped because it was quiescent and because of the quiescence of the wāw after it. It is also said that the ‘ayn was given a damma for the sake of the plural wāw, and the vowel of the yā’ was not shifted onto it, but rather the yā’ was dropped due to the difficulty of pronunciation, then dropped again because of the meeting of two quiescent letters, resulting in yadta‘ūn. The tā’ was then changed into a dāl and assimilated. The use of ifta‘ala to mean the simple triliteral fa‘ala is frequent, such as ishtawā (he roasted) meaning shawā, and ijtimala (he melted fat) meaning jamala. Labīd said: "He roasted (ishtawā) on a night of wind, and he melted fat (ajtimala)."

{ And for them } is a predicate placed forward, and { what } is a postponed subject; it is a relative noun (mawsūlah), and the sentence following it is a relative clause, with an implied pronoun as the connector—either a pronoun in the genitive case or a pronoun in the accusative case, omitted for the sake of brevity and connection. It is also permissible for { what } to be an indefinite noun qualified by an attribute, or an infinitive (masdariyyah), in which case the infinitive is the subject, though this is contrary to the apparent meaning. The sentence is a conjunction to the preceding sentence; the lack of sufficiency in merely conjoining { what } to { fruit } is to avoid the illusion that it refers to the accompaniments and supplements of the fruit.

It is also permissible that { yadda‘ūn } is in the form of ifti‘āl but carries the meaning of tafā‘ul (reciprocity), like artamaw (they threw at one another), meaning "they call to one another." The meaning would be: everything that one might request of his companion is attained for them, or what some of them request of others in reality, due to the mutual love between them. Or it may be in the form of ifti‘āl as you previously heard, except that iddi‘ā’ [here] means wishing.

Abu Ubaydah said: The Arabs say, "Call (id‘i) for whatever you wish," meaning "wish for it from me," and they say, "Such and such a person is in the best of what he has called for (idda‘ā)," meaning "wished for." This means: they have what they wish for. Al-Zajjaj said: It is derived from du‘ā’ (supplication), meaning that everything the people of Paradise call for comes to them. It is said that ifta‘ala implies the simple fa‘ala, so { yadda‘ūn } means they call upon Allah, the Almighty and Majestic, in the same way they used to call upon Him in the world, regarding Paradise and its ranks.

His saying, Exalted is He...