إِنَّ أَصحابَ الجَنَّةِ اليَومَ في شُغُلٍ فاكِهونَ

Indeed today the inhabitants of paradise rejoice in their engagements.

EXEGESIS

Aṣḥāb al-jannah (dwellers of paradise) is an expression used in the Quran to refer to those who have done good in this world and are consequently accommodated in paradise (jannah). This broad term encompasses the most excellent believers such as the prophets and the Imams, and those who have entered paradise after forgiveness and intercession have saved them. Paradise, as we know, is comprised of different compartments, levels, and degrees, as is hell: Observe how We have given some of them preference over some others, yet the hereafter is surely greater in respect of ranks and greater in respect of relative merit (17:21).

Al-yawm (today): the term day in the Quran is used with two meanings. One is the duration between dawn to sunset, and the other is any duration of time. For example, when it talks about the creation of heavens and earth in six days, it means six periods or phases. The Day of Judgement, or the Day of Resurrection, is that phase of our life which has not yet arrived.

Shughul (engagements) are acts or preoccupations that divert one’s attention from other things, causing one to forget or neglect everything else.^{‎[1]Lane, p. 1568.}

Fākihūn (rejoice) is the plural of fākih, which has two meanings. One is a humorous person, someone who is jocular and good-humoured, and the other is experiencing pleasure and rejoicing. So, the engagements of the inhabitants of paradise are full of pleasure.

EXPOSITION

This verse and the following three verses are an interjection in the midst of the discussion about the calamity which is befalling the people of hell. The previous verses talked about how the wrongdoers will be taken into account, how they react to the resurrection, and how they will be dealt with. These few verses about the inhabitants of paradise come before the discussion about the wrongdoers continues. They are mentioned to give us a glimpse of the comparison between the wrongdoers and the virtuous. 

The upcoming verses create a context to understand this verse by mentioning some types of joyful engagement of the people of paradise, such as joyful communications among themselves and the blessings and entertainments of paradise.^{‎[2]Mizan, 17/101.} Their eternal, honourable life in paradise will be filled with everlasting gladness and peace. There will be no time or place for death, disease, ageing, humiliation, fear, grief, sorrow, annoyance, terror, horror, or agony. It would be an everlasting favour. A believer will also sense the continuous pleasure of God and His greetings of peace spiritually in his heart, allowing him to experience utmost joy and happiness.^{‎[3]Amthal, 14/176-177.}

The term engagements is used in the indefinite form to imply that it is impossible for us to know what type of engagements people would have in paradise. Our conceptual tools are short of understanding the type and the purpose of life in paradise. The only thing we may know is that they have two types of pleasing engagements. One is the physical engagement of having their own lives in their palaces, enjoying the company of their spouses and family, and partaking from whatever is provided for them by their Lord; and the other is their spiritual engagement in experiencing new and fresh manifestations of Allah day after day and hour after hour. They also have social occasions when they come together to talk and socialise in regal gatherings, On brocaded couches, reclining on them, face to face. They will be waited upon by immortal youths, with goblets and pitchers and a cup of a clear wine, which neither causes them headache nor stupefaction (56:15-19).

It is difficult to speculate as to the purpose of these gatherings and what would they talk about when they gather together. They may probably share the experiences that each uniquely have with their Lord. Each one of us has a different experience of Allah both in this world and in paradise because Allah is infinite and each one of us is just like a conduit – like a container which can contain the knowledge of Allah according to its own shape and capacity. When the experience of Allah comes to any one of us it takes a shape which is different from what others experience. And when the people of paradise talk to each other about this they rejoice when they learn about different aspects and manifestations of Allah. 

The huge diversity that we see in this world among human beings, the colourful favours of Allah that He bestows differently on different people, the unique psychology, attitude, feelings, and comprehension of each individual in this world, would surely continue to exist in paradise. And that would make every person unique in their experience of God that could joyfully be shared with others. This is the type of conversation that prevails in paradise. Obviously, this is only a speculation because the purpose and meaning of each stage of our life only comes with it and cannot be known before it.

INSIGHTS FROM HADITH

1. Imam al-Ṣādiq (a) said: ‘God has created a paradise that no eye has ever seen and no creature has looked over. The blessed and exalted Lord opens it every morning and says: “Increase in goodness, increase in fragrance.” It [paradise] says: “Certainly, the faithful have attained salvation [23:1],” and God, the Almighty, says: “No one knows what has been kept hidden for them of comfort as a reward for what they used to do [32:17].”’^{‎[4]Bihar, 8/199.}
2. Imam Ali (a) said: ‘There is no good in a good that is followed by hellfire, and no bad in which paradise is after it, and every bliss without paradise is diminished, and every calamity without fire is wellness.’^{‎[5]Bihar, 8/200.}

REVIEW OF TAFSĪR LITERATURE

Qummī states that the engagements mentioned in this verse refers to their occupation with their spouses.^{‎[6]Mizan, 17/103 -105.}

The enjoyable engagements of the people of paradise could mean thrilling activities in a way that was never imagined previously in this world. The best of every joyful engagement would be to be under the hospitality of God.^{‎[7]Razi, 26/91-92.}

Some Muslims have claimed that there would be no physical joy in paradise but only metaphysical and spiritual joy, such as by glorifying and praising God without any physical entertainment. These claims are influenced by Christian theology, which claims the righteous would become angels in paradise and would neither eat, drink, nor have spouses. However, this is an alien idea to Islamic theology. The Quran literally and clearly indicates physical life in paradise by explicitly mentioning spouses and various examples of food and drink available therein.^{‎[8]Bihar, 8/202.}

INSIGHTS FROM OTHER TRADITIONS

1. To the one who is victorious, I will give the right to eat from the tree of life, which is in the paradise of God.^{‎[9]Revelation 2:7.}
2. Then he (the thief) said, “Jesus, remember me when you come into your kingdom. Jesus answered him, “Truly I tell you, today you will be with me in paradise.”^{‎[10]Luke 23:42-43.}
3. Rejoice in that day and leap for joy because great is your reward in heaven. For that is how their ancestors treated the prophets.^{‎[11]Luke 6:23.}
4. Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal.^{‎[12]Matthew 6:19-20.}

[1] Lane, p. 1568.
[2] Mizan, 17/101.
[3] Amthal, 14/176-177.
[4] Bihar, 8/199.
[5] Bihar, 8/200.
[6] Mizan, 17/103 -105.
[7] Razi, 26/91-92.
[8] Bihar, 8/202.
[9] Revelation 2:7.
[10] Luke 23:42-43.
[11] Luke 6:23.
[12] Matthew 6:19-20.