Tafsir of Ya seen 36:55

Surah Ya-Sin (36): Verse 55

{إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغْلٍ فَاكِهُونَ} (Indeed, the companions of Paradise, that Day, will be in occupation, delighting.)

This phrase is subject to several interpretations:

1. Distraction from the Day's Horrors: They are occupied with receiving the reward bestowed upon them by Allah. They have no concern for the torment or the reckoning of the Day. The subsequent phrase, {فَاكِهُونَ} (delighting), completes this meaning by showing they are occupied not by distress, but by pleasure and joy, rather than lamentation and ruin. If the verse only stated they were "in occupation," one might assume they were preoccupied with worrying about the Day's terrors.

2. Engagement in Beloved Activity: It describes their state of being actively engaged, but clarifies that this engagement is not arduous labor, but rather something pleasurable and beloved.

3. Occupation with the Unforeseen: They are occupied with things they did not anticipate in the world. In the world, people imagine specific pleasures they will seek in Paradise (e.g., "When we enter Paradise, we will only seek X, Y, and Z"). Upon entering, they find things beyond their imagination, which occupies them.

Other, weaker interpretations of this "occupation" include:

• The consummation of virgins (related to the third point above, where worldly desires are surpassed).
• The playing of stringed instruments (also related to anticipated pleasures).
• Visiting one another.
• Being guests of Allah (which aligns with the third point, as Allah's hospitality surpasses anything conceived in the world).

{فَاكِهُونَ} is the predicate (khabar) of Inna. {فِي شُغْلٍ} (in occupation) functions as a clarification (bayan) of the nature of their delight.

• If the structure were "Zayd is sitting in his house," the prepositional phrase is descriptive. Similarly, if it were "In occupation, delighting" (with fakihoona in the accusative state as a haal - circumstantial adverb), it would mean they are occupied while delighting.

The root word fakiha (to delight) is related to fākihah (fruit), because fruit is only eaten in times of ease and pleasure, not merely to stave off hunger.

A Subtle Point: The phrase {فِي شُغْلٍ} indicates the absence of pain (they have no suffering). The phrase {فَاكِهُونَ} indicates the presence of pleasure. Since the absence of pain does not guarantee the presence of pleasure, Allah clarifies that they are in the most perfect state by confirming both.

This further perfects their state. A person experiencing pleasure might have their joy diminished by worrying about the state of loved ones. Therefore, Allah states: {هُمْ وَأَزْوَاجُهُمْ} (They and their spouses), ensuring no attachment remains that could cause distress. Those relatives in the Fire will be of no concern to them, as they will be preoccupied with their own bliss.

The term {الأَزْوَاج} (spouses) has two meanings:

1. Companions in virtue and faith, as in: {مِنْ شَكْلِهِ أَزْوَاجٌ} (S. 38:58 - spouses of his kind).
2. The literal spouses (wives and husbands), as in: {إِلَّا عَلَى أَزْوَاجِهِمْ} (S. 70:30) and {وَيَذَرُونَ أَزْوَاجًا} (S. 2:234).

{فِي ظِلَالٍ} (in shades): This is the plural of ẓill (shade) or ẓullal (canopies). It signifies protection from pain. Just as one sitting in the shade is protected from rain or the heat of the sun, the dwellers of Paradise have the shade of Allah protecting them from evils, as stated: {لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَلَا يَمَسُّهُمْ فِيهَا لُغُوبٌ} (S. 35:35) and {لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا} (S. 76:13), indicating the absence of afflictions.

Another Subtle Point (Addressing the Conditions of Spiritual State): The state of a responsible being (Mukallaf) can be disturbed by four factors:

1. Occupation/Distraction: Even if in a high place (like sitting in the sun in a beautiful garden).
2. Place: Even if the occupation is desired (like playing with maidens in an exposed area).
3. Sustenance: If one is watching a spectacle in a garden but lacks food.
4. Absence of the Beloved.

Spiritual masters often refer to these four conditions in the context of Sama' (spiritual listening) as: Time, Place, Brothers (companions), and Food.

Allah addresses these comprehensively:

• {فِي شُغْلٍ فَاكِهُونَ}: Indicates freedom from toil/burden.
• {هُمْ وَأَزْوَاجُهُمْ}: Indicates freedom from lonely isolation.
• {فِي ظِلَالٍ}: Indicates the perfect place.
• {لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُمْ مَا يَدَّعُونَ}: Indicates the fulfillment of all needs.

{مُتَّكِئُونَ} (Reclining): This posture indicates the highest degree of strength and leisure. A standing person might rise for a task; a sitting person might still be engaged. However, one only reclines when completely free and capable, as the sick person cannot recline but must lie down or be propped up.

{الْأَرَائِكِ} (Couches): Plural of arīkah, which is a bed covered with fine furnishings, often elevated so that the person and what is above them are visible.

{لَهُمْ فِيهَا فَاكِهَةٌ}: This indicates the absence of hunger. Eating is not to repel the pain of hunger; rather, their food is fruit.

• Regarding the mention of meat later (S. 56:21, {وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ}): This confirms variety and the fulfillment of desire (which is hunger). However, the choice of fruit here is more indicative of pure enjoyment and delight, and the lack of necessity to eat for survival. The mention of meat later confirms desire, as eating meat in the world sometimes occurs out of necessity (e.g., for the weak stomach, where one eats what the doctor prescribes, not what one desires). The specific mention of fruit here emphasizes delight and the absence of need.

{وَلَهُمْ مَا يَدَّعُونَ} (And they will have whatever they ask for): This has several interpretations:

1. Their Supplications are Answered: Meaning, whatever they ask for themselves, their request is granted. Here, idda'ā' (asking) is used in the sense of fi'l (action), meaning: "That is theirs." They do not need to ask; it is already present for them. Just as a king might tell a subject, "That is yours," implying the request is granted or that the item is already possessed, thus negating the need to ask. In essence: Everything that is valid to request is already theirs before they even request it.

2. The Pleasure of Asking and Receiving: Allah might keep the mechanism of asking and receiving intact because the act of supplicating to Allah carries its own pleasure. If Allah provided everything without any request, the joy of communion might be lost. Thus, He keeps certain things available upon request to provide the pleasure of asking and the pleasure of receiving. Being able to address the King for one's needs is a high station.

3. What they call out to each other: Idda'ā' used in the sense of tafā'ul (mutual action), meaning everything they might call each other to enjoy is present for them.

4. What they claimed in the world: Meaning, what they used to claim in the world—that Allah is their Master and the disbelievers have no master. In Paradise, they are given what they claimed.

• Objection: Doesn't the context {إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ...} suggest this is happening today (i.e., in the Hereafter)?
  • Response 1: The structure allows for the statement to be a report today about what will happen tomorrow.
  • Response 2 (Preferred): The meaning is "They have what they used to claim/ask for." This is preferred because the preceding verse, {سَلَامٌ قَوْلًا مِنْ رَبٍّ رَحِيمٍ} (S. 36:58), is definitively in the Hereafter, serving as an explanation for {مَا يَدَّعُونَ}. Furthermore, since all surrounding statements pertain to the Hereafter, {مَا يَدَّعُونَ} should also be understood in that context, where claims and proofs are unnecessary due to the clear distinction between the inhabitants of bliss and sorrow.