Tafsir of At-Tur 52:19

Surah At-Tur (52): Verse 19

"Eat and drink with pleasure for what you used to do."

There is a clarification here regarding the sequence of blessings:

1. The Dwelling: First, the gardens (الجنات).
2. Sustenance: Then, eating and drinking.
3. Comfort: Next, the couches and furnishings (السرر).
4. Companionship: Finally, the spouses (الأزواج).

Allah mentioned these four matters in this specific order. For each one, what indicates its perfection is mentioned.

Gardens (جنات)

This points to the dwelling place, which is essential for the body.

Enjoying (فاكهين)

Since the place of bliss might be marred by certain things, being in a state of enjoyment (فاكهين) signifies a high rank, which is a gift from Allah (as previously discussed).

Eating and Drinking

The absolute permission to eat and drink is given without specifying the food or drink because of their variety and abundance.

With Pleasure (هنيئاً)

This indicates that the eating and drinking are free from the defects found in the world:

1. No Fear of Illness: In the world, one fears sickness from eating, which spoils the enjoyment of the food. In Paradise, there is no sickness.
2. No Fear of Depletion: One fears running out of provisions in the world, preventing generous eating. In Paradise, everyone has more than enough, and there is no scarcity.
3. No Toil or Disgust: In the world, preparing food (cooking, acquiring it) involves effort, obligation, or feelings of aversion related to bodily needs. All these drawbacks are absent in Paradise.

For What You Used to Do (بما كنتم تعملون)

This indicates that Allah is saying: "Even though I am your Lord and Creator, and I admitted you to Paradise by My grace, My favor upon you in the world was guiding you and granting you success in righteous deeds, as He says: 'Rather, Allah confers favor upon you by guiding you to faith' (Al-Hujurat: 17). Today, however, there is no favor from Me in this regard, as this is the fulfillment of the promise."

If someone asks: In the case of the disbelievers, Allah says: “You are only recompensed for what you used to do” (At-Tahrim: 7), but for the believers, He says: “For what you used to do.” Is there a difference?

Yes, there is a vast difference in several aspects:

1. The Word إنما (Only/Indeed): The word إنما in the context of the disbelievers implies restriction—they are recompensed only for those deeds. This word is omitted for the believers, as they will be rewarded manifold for their deeds and receive additional grace from Allah. If Allah confers favor upon His servant, it is through this extra grace, not merely through the eating and drinking mentioned here.
2. The Word بـ (With/By): Here, it is بما كنتم (with/by what you used to do), whereas there it is ما كنتم (what you used to do). Saying ما كنتم implies recompense equivalent to the exact deeds—a high degree of correspondence, like saying, "This is precisely what you did." Saying بما كنتم suggests that your actions were a continuous, established practice.
3. Context of Recompense: The disbelievers' recompense (تجزون) implies finality—once one is rewarded for a favor done to another, the benefactor expects nothing further. For the believers, the phrasing بما كنتم تعملون is used because the reward is an ongoing fulfillment of a promise.

If someone asks: Allah also says in other places regarding reward: “Recompense for what they used to do” (جزاء بما كانوا يعملون) (Al-Ahqaf: 14). Why the difference?

The difference is that in those verses, the one being recompensed is not directly addressed (i.e., the verb "you are recompensed" is absent). Therefore, the phrasing uses the continuous aspect (كانوا) to indicate permanence and continuity of the deeds that warrant the reward.

Regarding the couches, several points indicate perfection:

1. Reclining (الاتكاء): This posture is specific to those who are honored and free from burdens or pretense. Someone who has obligations or must show deference to a host does not recline in their presence. Thus, this posture is a sign of high status.
2. Arrangement (مصفوفة): The plural form (السرر) suggests two possibilities:
   • Individual Couches: Each person has their own couches, which is the apparent meaning, as the description "lined up" (مصفوفة) implies they belong to one person, as the couches of everyone could not be lined up in a single location.
   • Sign of Greatness: The word سرر itself contains letters associated with joy (سرور). Furthermore, the arrangement (مصفوفة) indicates magnificence; if they were scattered, one might say that each location is simply a place for its owner to recline when present there.

This points to the fourth blessing, which also indicates the perfection of their state in several ways:

1. Allah is the Matchmaker: Allah Himself is the one marrying them (وزوجناهم). Since He manages both parties, He ensures that the union brings comfort to His servants.
2. The Preposition بـ (With): Allah says: “And We will marry them to maidens with large, beautiful eyes” (بحور). He did not say وزوجناهم حورا (We married them Houris) without the preposition. The verb zawwaja (to marry) can take two objects without a preposition (e.g., “So when Zayd had no further need of her, We married her to you” (Al-Ahzab: 37)). The use of the preposition بـ here suggests that the benefit of the marriage accrues to the believers; they are married for the pleasure they derive from the Houris, not the Houris deriving pleasure from them. The action of marriage is primarily attached to them, and then to the Houris, as it means: "We established their pairing in this manner, which is the Houris."
3. Exceeding Expectations: The description is not limited to just spouses; they are described by beauty (حور), indicating that the best of the best is chosen. The most beautiful feature of a human form is the face, and the most beautiful part of the face is the eye. The description حور عين (large-eyed, wide-eyed) indicates a good temperament (حسن المزاج) and an abundance of vital spirit (وفرة المادة في الأرواح). Good temperament is signified by the whiteness of the eyes (الحور), and the abundance of the spirit is signified by the spaciousness of the eye due to the large amount of spirit directed towards it.

If someone asks: The verb وزوجناهم (We married them) is in the past tense, while متكئين (reclining) is a circumstantial adverb (حال) that usually relates to a preceding past or future verb. Since no past verb preceded it, how is this structured?

There are two linguistic answers and one semantic answer:

1. Linguistic Flexibility: This structure is permissible in many contexts. For example, one can say: "Zayd came, and 'Amr is coming," or "Zayd went out."
2. Implied Verb: The statement “Indeed, the righteous will be in Gardens of Bliss” (إن المتقين فى جنات ونعيم) implies the verb "We admitted them" (أدخلناهم). This is because the context is set on the Day of Judgment when the disbeliever is called to Hellfire; at that very moment, the believer has already been admitted to his place. Thus, Allah is essentially saying: On the day they are called to the Fire of Hell, the righteous are in Gardens of Bliss.
3. Semantic Context: Allah is mentioning the fulfillment of judgment (مجزاة الحكم). On this Day, He has married His servants to the Houris, who are awaiting their wedding on the Day of the Imminent Event (يوم الآزفة).