Surah Ya seen 36:53
ﳆ ﳇ ﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ
It will not be but one blast, and at once they are all brought present before Us.
Tafsir of Ya seen 36:53
Tafsir
Al-Kashshaf
Verse range: 36:53
Yā Sīn: 53 **"It was not but one shout"** It has been recited both in the accusative (*manṣūb*) and nominative (*marfūʿ*) cases. **"So today no soul will be wronged at all."**
Yā Sīn: 55 **"Indeed, the companions of Paradise, that Day, will be in an occupation [shughl], amused."** This is a narration of what is said to them on that Day. Such a narration serves to further depict the promised state, to firmly establish it in the souls, and to incite a desire to strive for it and for what it yields.
"In an occupation" In what kind of occupation? It is an indescribable occupation. What do you think of the occupation of one who has attained happiness by entering Paradise—the abode of the righteous—and has reached the attainment of that bliss, that great kingdom, and that abiding delight? He has fallen into those pleasures which God has prepared for His chosen servants as a reward for their deeds, accompanied by honor and exaltation. This comes after the longing and intense love, the release from the hardships of religious obligation, the straits of piety and fear, the crossing of terrors, the passing of dangers, and the traversing of the Ṣirāṭ (Bridge). It follows the witnessing of the punishment encountered by the disobedient.
- Ibn ʿAbbās: It is the deflowering of virgins.
- Also from him: It is the playing of musical instruments.
- Ibn Kaysān: It is visiting one another.
- It is said: It is being in the hospitality of God.
- Al-Ḥasan: Their occupation is being distracted from what the people of the Fire are in, by enjoying what they themselves are in.
- Al-Kalbī: They are occupied away from their kin who are among the people of the Fire; they are not concerned with their affairs, nor do they remember them, so that no disturbance may enter into their bliss.
Note: "Shughl" has been recited with two ḍammas, a ḍamma and a sukūn, two fatḥas, and a fatḥa and a sukūn.
Yā Sīn: 56 **"Amused [fākihūn]"** *Al-fākih* and *al-fakkah* mean the one who is enjoying and taking pleasure. From this comes *fākiha* (fruit), because it is something one takes pleasure in. Likewise, *fukāha* is joking. It has been recited as *fākihūn* and *fakkihūn*, with the *kāf* kasra and ḍamma, similar to saying *ḥadith* and *ḥaduth*, or *naṭis* and *naṭus*. It has also been recited as *fākihīn* and *fakkihīn* as a state (*ḥāl*), with the prepositional phrase being fixed.
"They and their spouses" "They" (hum) can be an initial subject (mubtadaʾ) or an emphasis for the pronoun in "in an occupation" and "amused." This implies that their spouses share with them in that occupation, amusement, and reclining on couches under the shade. It has been recited as fī ẓulalin (in shades).
"On couches" Al-arīka is a bed inside a bridal chamber (ḥajla), or it is said to be the mattress within it. Ibn Masʿūd recited it as mutta-kīn.
Yā Sīn: 57 **"They will have therein fruit, and they will have whatever they call for."** **"They call for [yaddaʿūn]"** This is a form (*iftaʿala*) derived from *duʿāʾ* (calling/supplication), meaning they call for it for themselves, like saying *ishtawā* (he roasted for himself) and *ajtāmala* (he rendered fat for himself) when one roasts or renders fat for one's own sake. Labīd said: "He roasted on a windy night and rendered fat."
It is also possible it means "they call to one another for it," like saying irtamaw (they threw at each other) and tarāmaw. It is said it means "they wish for," from the saying "Call upon me for whatever you wish," meaning "wish for it from me." And "So-and-so is in the best of what is called for," meaning the best of what is wished for.
Al-Zajjāj said: It is from duʿāʾ, meaning whatever the people of Paradise call for comes to them.
"Peace" This is a substitute (badal) for what they call for. It is as if it were said to them: "Peace," said to them as a word from a Merciful Lord. The meaning is that God greets them, either through the mediation of angels or without mediation, as an exaggeration in honoring them. That is their wish, and they have it without being denied. Ibn ʿAbbās said: The angels enter upon them with a greeting from the Lord of the Worlds.
It is said that "Whatever they call for" is the subject, and "Peace" is the predicate, meaning: They have whatever they call for, safe and pure, with no impurity in it.
"A word from a Merciful Lord" This is an emphatic verbal noun (maṣdar) for His saying: "They will have therein fruit, and they will have whatever they call for—Peace," meaning: a promise from a Merciful Lord. The most eloquent view is that it is in the accusative case as an instance of specification (ikhtiṣāṣ), which is among its metaphorical usages. It has been recited as salam (peace), which is synonymous with salām in both meanings. From Ibn Masʿūd: salāman in the accusative as a state, meaning they have their desire in a pure state.