وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ ﴿۳۱﴾ هَذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ ﴿۳۲﴾ مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ ﴿۳۳﴾ ادْخُلُوهَا بِسَلَامٍ ذَلِكَ يَوْمُ الْخُلُودِ ﴿۳۴﴾ لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ ﴿۳۵﴾

﴾31﴿ Wa uzlifatil jannatu lil muttaqeena ghaira ba'eed
﴾32﴿ Haaza maa too'adoona likulli awwaabin hafeez
﴾33﴿ Man khashiyar Rahmaana bilghaibi wa jaaa'a biqalbim muneeb
﴾34﴿ Udkhuloohaa bisalaamin zaalika yawmul khulood
﴾35﴿ Lahum maa yashaaa'oona feehaa wa ladainaa mazeed

﴾31﴿ And Paradise will be brought near to the righteous; it will not be far
﴾32﴿ This is what you were promised—for every repentant and mindful person
﴾33﴿ Man khashiyar Rahmaana bilghaibi wa jaaa'a biqalbim muneeb
﴾34﴿ (It will be said:) Enter Paradise in peace; this is the Day of Eternity
﴾35﴿ Theirs is whatever they desire therein, and with Us is even more

[31] From this verse up to verse 35 is the section of glad tidings of the Hereafter (bushrā ukhrawiyyah), in which seven states of Paradise and five qualities of the people of Paradise are mentioned.
In this particular verse, two states of Paradise are described:
1. (أُزْلِفَتْ) — Its nearness (bringing Paradise close).
2. (غَيْرَ بَعِيدٍ) — That it is not far, meaning easily accessible.
And one quality of the people of Paradise is mentioned: that they are the righteous (muttaqūn).
(أُزْلِفَتْ) — Paradise will be brought near to the people of taqwā at the place of gathering (ḥashr), as an act of honor and dignity.
This way, they won’t feel any burden of having to travel toward it — it will be presented to them, reflecting their elevated status.
[32] In this verse, one state of Paradise and two qualities of its people are mentioned.
(هٰذَا) — Refers to Paradise, interpreted as the place of blessings.
(مَا تُوعَدُونَ) — “That which you were promised” — this is the promise from Allah mentioned in many verses of the Qur’an, where taqwā (piety) is declared the cause of attaining Paradise.
First attribute: (أَوَّابٍ) — One who constantly returns to Allah:
He repents from sin, and even when he remembers it again, he renews his seeking of forgiveness.
He frequently engages in tasbīḥ (glorification of Allah).
At the end of every gathering, he recites:
“Subḥānallāhi wa bi-ḥamdih, Allāhumma innī astaghfiruka wa atūbu ilayk.”
Second attribute: (حَفِيظٍ) — One who protects:
Either he guards the rights of Allah by obeying His commands.
Or he is one who remembers his sins, so he can seek forgiveness for them.
Or he protects his time and life, never wasting it — using it meaningfully in the obedience of Allah.
[33] In this verse, two inner qualities of the righteous (muttaqīn) are mentioned:
Unlike the previous qualities, which were related to verbal acts of worship, these are related to spiritual (heart-based) worship:
1. (خَشْيَة) — Awe-filled fear of Allah.
2. (إِنَابَة) — Turning to Allah with sincerity and humility.
(مَنْ خَشِيَ الرَّحْمٰنَ بِالْغَيْبِ) — “Who feared the Most Merciful in the unseen.”
Khashyah is a special kind of fear, which includes reverence and recognition of the greatness of the One feared.
The use of “ar-Raḥmān” here highlights Allah’s majesty and mercy, enhancing the meaning of awe.
Bil-ghayb means they fear Allah without having seen Him, purely based on rational and scriptural proofs, and revelation — a sign of sincere belief.
(وَجَاءَ بِقَلْبٍ مُنِيبٍ) — “And came with a turning heart.”
The word jā’a (came) here refers to their lifelong turning and dedication to Allah in the world.
Qalb munīb is a heart that is constantly returning to Allah, full of love, fear, hope, and surrender.
[34] This verse conveys glad tidings in two forms for those who possess the previously mentioned qualities:
1. (بِسَلَامٍ) — They will enter in peace:
Meaning, they will be safe from punishment, and free from every kind of grief, worry, and hardship.
It also includes the greeting of salām from Allah Himself, from the angels, and among the people of Paradise.
All of these meanings are encompassed in the word salām here.
[35] This verse also contains glad tidings, mentioning two states:
1. Entry into Paradise as a reward for deeds.
2. (وَلَدَيْنَا مَزِيدٌ) — “And We have more [to give].”
(مَزِيدٌ) — Refers to blessings beyond what they could ever imagine, including:
The vision of Allah (seeing Allah Most High) in Paradise, with immense honor and closeness — as mentioned in authentic marfū‘ hadiths.
It also includes special types of ḥūr (heavenly maidens) and unique delights that no heart has conceived, no ear has heard, and no eye has seen.