جَنّٰتِ
Appears 11 times in Quran
Derived Words (3)
Words derived from the stem "جَنّٰتِ".
Occurrences in Quran
Found 11 verses containing "جَنّٰتِ".
وَلَوۡ اَنَّ اَہۡلَ الۡکِتٰبِ اٰمَنُوۡا وَاتَّقَوۡا لَکَفَّرۡنَا عَنۡہُمۡ سَیِّاٰتِہِمۡ وَلَاَدۡخَلۡنٰہُمۡ جَنّٰتِ النَّعِیۡمِ
7:97.
The expression, Gardens of bliss denotes a perfect state of spiritual joy as well as an abode of bliss. While qualifying the words "Garden" and "Heaven" the Qur’an has used four distinct expressions: (1) "Gardens of bliss" as in the present verse; (2) "Gardens of Refuge" (32:20); (3) "Gardens of Eternity" (9:72) and (4) "Gardens of Paradise" (18:108). These expressions represent different aspects as well as different grades of Heaven.
7:97.
Important Words:
النعیم (bliss) is derived from نعم. They say نعم عیشه i.e. his life was or became plentiful and easy; or it was or became good or pleasant. نعمة (na‘mat) means, ease and plenty; pleasantness and softness of life; enjoyment of a life of ease; comfort and affluence; tenderness, bloom, or freshness. نعمة (ni‘mat) means, a benefit; favour; boon; blessing; bounty; grace or what God bestows on man. نعیم means, grace of God; ease and plenty; welfare; well-being; delight and pleasure; blessing (Lane).
Commentary:
The verse makes it absolutely clear that in order to get salvation and enter Heaven, it is necessary that the People of the Book should believe in the Holy Prophet and the Quran and that their believing in past Prophets and past Books is not sufficient. In this connection see also 2:63.
The expression, gardens of bliss, denotes a perfect state of spiritual pleasure as well as an abode of bliss. It may be noted here that while qualifying the word جنة (garden or Heaven) the Quran uses four distinct expressions:
(1) جنات النعیم i.e. gardens of bliss, as in the present verse; (2) جنات الماوی i.e. gardens of refuge, as in 32:20; (3) جنات عدن i.e. gardens of eternity, as in 9:72; and (4) جنات الفردوس i.e. gardens of Paradise, as in 18:108. These names represent different aspects as well as different grades and sections of Heaven.
c
7:97.
383
“恩惠的天园” 这一用语意指一个恩惠的住所, 也可指一种精神愉快的完美境界。«古兰经» 用了四种不同的话来描述 “园地” 和 “天园” (1) 本节经文中的 “恩惠的天园”; (2) “庇护的天园” (32:20); (3) “永恒的天园” (9:72) 以及 (4) “崇高的天园” (18:108)。这些名字代表 “天园” 的不同等级和不同面貌。
a
7:97.
696
Important Words:
النعیم (bliss) is derived from نعم. They say نعم عیشه i.e. his life was or became plentiful and easy; or it was or became good or pleasant. نعمة (na‘mat) means, ease and plenty; pleasantness and softness of life; enjoyment of a life of ease; comfort and affluence; tenderness, bloom, or freshness. نعمة (ni‘mat) means, a benefit; favour; boon; blessing; bounty; grace or what God bestows on man. نعیم means, grace of God; ease and plenty; welfare; well-being; delight and pleasure; blessing (Lane).
Commentary:
The verse makes it absolutely clear that in order to get salvation and enter Heaven, it is necessary that the People of the Book should believe in the Holy Prophet and the Quran and that their believing in past Prophets and past Books is not sufficient. In this connection see also 2:63.
The expression, gardens of bliss, denotes a perfect state of spiritual pleasure as well as an abode of bliss. It may be noted here that while qualifying the word جنة (garden or Heaven) the Quran uses four distinct expressions:
(1) جنات النعیم i.e. gardens of bliss, as in the present verse; (2) جنات الماوی i.e. gardens of refuge, as in 32:20; (3) جنات عدن i.e. gardens of eternity, as in 9:72; and (4) جنات الفردوس i.e. gardens of Paradise, as in 18:108. These names represent different aspects as well as different grades and sections of Heaven.
f
7:97.
770
The expression, Gardens of bliss denotes a perfect state of spiritual joy as well as an abode of bliss. While qualifying the words "Garden" and "Heaven" the Qur’an has used four distinct expressions: (1) "Gardens of bliss" as in the present verse; (2) "Gardens of Refuge" (32:20); (3) "Gardens of Eternity" (9:72) and (4) "Gardens of Paradise" (18:108). These expressions represent different aspects as well as different grades of Heaven.
وَعَدَ اللّٰہُ الۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا وَمَسٰکِنَ طَیِّبَۃً فِیۡ جَنّٰتِ عَدۡنٍ ۚ وَرِضۡوٰنٌ مِّنَ اللّٰہِ اَکۡبَرُ ۚ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ
2:26.
3:16; 5:3; 9:22; 57:21.
Important Words:
جنات عدن (Gardens of eternity). عدن is derived from عدن. They say عدن بالارض i.e. he remained, stayed, dwelt or abode in the land. عدنت البلد means, I took for myself the town or country as a home or a settled place of abode. An Arab would say عدنت الابل بمکان کذا i.e. the camels kept to such a place, not quitting it. جنات عدن would, therefore, mean Gardens of perpetual abode (Lane). See also 5:66.
Commentary:
The word طیبة translated as "delightful" in the text also means good, agreeable and clean. The use of this word thus hints that our houses and dwelling-places on this earth should also be clean and agreeable to live in. See also note on 9:68 above.
The expression, Gardens of eternity, hints that the permanent home of man is the Hereafter, the life of this world being only transient. Incidentally, it also implies that the blessings of Heaven are everlasting. See also 5:66.
a
3:16; 5:3; 9:22; 57:21.
h
2:26.
e
2:26.
f
3:16; 5:3; 9:22; 57:21.
1226
Important Words:
جنات عدن (Gardens of eternity). عدن is derived from عدن. They say عدن بالارض i.e. he remained, stayed, dwelt or abode in the land. عدنت البلد means, I took for myself the town or country as a home or a settled place of abode. An Arab would say عدنت الابل بمکان کذا i.e. the camels kept to such a place, not quitting it. جنات عدن would, therefore, mean Gardens of perpetual abode (Lane). See also 5:66.
Commentary:
The word طیبة translated as "delightful" in the text also means good, agreeable and clean. The use of this word thus hints that our houses and dwelling-places on this earth should also be clean and agreeable to live in. See also note on 9:68 above.
The expression, Gardens of eternity, hints that the permanent home of man is the Hereafter, the life of this world being only transient. Incidentally, it also implies that the blessings of Heaven are everlasting. See also 5:66.
e
See 2:26.
f
3:16; 5:3; 9:22; 57:21.
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ یَہۡدِیۡہِمۡ رَبُّہُمۡ بِاِیۡمٰنِہِمۡ ۖ تَجۡرِیۡ مِنۡ تَحۡتِہِمُ الۡاَنۡہٰرُ فِیۡ جَنّٰتِ النَّعِیۡمِ
2:278; 4:176; 13:30; 14:24; 22:15, 24.
2:278; 4:176; 13:30; 14:24; 22:15, 24.
The word, taht (beneath), is used here figuratively denoting subordination. In this sense of the word the expression, beneath them, would signify that the inmates of Heaven will be the masters and owners of its streams and not merely their users as tenants or occupiers.
2:278; 4:176; 13:30; 14:24; 22:15, 24.
Commentary:
The words, their Lord shall guide them, show that true guidance is achieved only through true faith. Mere actions are of no value, unless they are accompanied by the purification of the heart. The man who has a mind to steal but who finds no opportunity to do so cannot be called honest. Similarly, if a person’s heart is inspired by fear of anyone other than Allah, even though he does not outwardly worship them, he cannot be called a true worshipper of God. But it would be wrong to infer from this that Islam attaches no importance to the doing of good actions and holds "faith" to be sufficient. What Islam emphasizes is that good works should be accompanied by faith, which is another name for the purification of the heart. It is impossible for a man with a pure heart to fail to do good works. The heart of man is beyond all external control. His actions can be controlled, but not his heart; God has, therefore, made guidance dependent on something which is entirely in one’s own power and totally beyond the control of others. So, by adding the words, because of their faith, the Quran alludes to the fact that a man’s actions will be rewarded according to the degree of his faith. The deeds of two persons may be equal and analogous to all outward appearance, but their rewards may be entirely different according to the measure of the faith, sincerity and love which inspire their actions. This is indeed a point worth remembering.
The word تحت (beneath) is also used figuratively, denoting subordination. Taken in this sense, the expression, beneath them, would signify that the inmates of Heaven will be masters and owners of its rivers and not merely their users as tenants or occupiers. It may also be incidentally noted here that the word تحت (beneath) is also used as a noun meaning a person of low status and poor origin. The Holy Prophet is reported to have said,
لا تقوم الساعة حتی تظھر التحوت و تھلك الوعول
i.e. "the Hour of Resurrection will not come until those belonging to the poor and labouring class shall prevail and the rich classes shall perish," which means that the truth of the Promised Messiah whose time has been stated as marking the approach of the "Hour of Resurrection," shall not prevail unless workers and labourers have ascendency over the rich and wealthy (Taj under the word تحت). This prophecy has been wonderfully fulfilled by the rise of the labour class in most countries, particularly in Soviet Russia.
a
2:278; 4:176; 13:30; 14:24; 22:15, 24.
a
2:278; 4:176; 13:30; 14:24; 22:15, 24.
1285
Commentary:
The words, their Lord shall guide them, show that true guidance is achieved only through true faith. Mere actions are of no value, unless they are accompanied by the purification of the heart. The man who has a mind to steal but who finds no opportunity to do so cannot be called honest. Similarly, if a person’s heart is inspired by fear of anyone other than Allah, even though he does not outwardly worship them, he cannot be called a true worshipper of God. But it would be wrong to infer from this that Islam attaches no importance to the doing of good actions and holds "faith" to be sufficient. What Islam emphasizes is that good works should be accompanied by faith, which is another name for the purification of the heart. It is impossible for a man with a pure heart to fail to do good works. The heart of man is beyond all external control. His actions can be controlled, but not his heart; God has, therefore, made guidance dependent on something which is entirely in one’s own power and totally beyond the control of others. So, by adding the words, because of their faith, the Quran alludes to the fact that a man’s actions will be rewarded according to the degree of his faith. The deeds of two persons may be equal and analogous to all outward appearance, but their rewards may be entirely different according to the measure of the faith, sincerity and love which inspire their actions. This is indeed a point worth remembering.
The word تحت (beneath) is also used figuratively, denoting subordination. Taken in this sense, the expression, beneath them, would signify that the inmates of Heaven will be masters and owners of its rivers and not merely their users as tenants or occupiers. It may also be incidentally noted here that the word تحت (beneath) is also used as a noun meaning a person of low status and poor origin. The Holy Prophet is reported to have said,
لا تقوم الساعة حتی تظھر التحوت و تھلك الوعول
i.e. "the Hour of Resurrection will not come until those belonging to the poor and labouring class shall prevail and the rich classes shall perish," which means that the truth of the Promised Messiah whose time has been stated as marking the approach of the "Hour of Resurrection," shall not prevail unless workers and labourers have ascendency over the rich and wealthy (Taj under the word تحت). This prophecy has been wonderfully fulfilled by the rise of the labour class in most countries, particularly in Soviet Russia.
b
2:278; 4:176; 13:30; 14:24; 22:15, 24.
1240
The word, taht (beneath), is used here figuratively denoting subordination. In this sense of the word the expression, beneath them, would signify that the inmates of Heaven will be the masters and owners of its streams and not merely their users as tenants or occupiers.
جَنّٰتِ عَدۡنِۣ الَّتِیۡ وَعَدَ الرَّحۡمٰنُ عِبَادَہٗ بِالۡغَیۡبِ ۚ اِنَّہٗ کَانَ وَعۡدُہٗ مَاۡتِیًّا
9:72; 13:24; 61:13.
یہ آیت بھی بتاتی ہے کہ یہ مسلمانوں کی ترقی کے متعلق ہے ورنہ اگلے جہان کی جنتوں کا مسلمانوں کو زندگی میں کسی وقت بھی علم نہیں ہو سکتا تھا۔
9:72; 13:24; 61:13.
The expression, Bil Ghaib, may also signify that the Faithful will get "Gardens of Eternity" because they believed in things which they did not see—God, angels, Hereafter, etc.
9:72; 13:24; 61:13.
Commentary:
The words جنات عدن signify divine favours and blessings which know no end or diminution.
The expression بالغیب signifies that the faithful will get gardens of eternity because they believed in things which they did not see—God, angels, Hereafter etc. Or it may signify that they will get gardens when there will be no apparent signs of their ever getting them.
The word مأتیاً (must come to pass) signifies that the fulfilment of the Divine promise is as sure as if it has already come to pass. It may also signify that the Faithful will be given gardens of eternity without any wish or desire on their part.
e
9:72; 13:24; 61:13.
1
یہ آیت بھی بتاتی ہے کہ یہ مسلمانوں کی ترقی کے متعلق ہے ورنہ اگلے جہان کی جنتوں کا مسلمانوں کو زندگی میں کسی وقت بھی علم نہیں ہو سکتا تھا۔
c
9:72; 13:24; 61:13.
2203
Commentary:
The words جنات عدن signify divine favours and blessings which know no end or diminution.
The expression بالغیب signifies that the faithful will get gardens of eternity because they believed in things which they did not see—God, angels, Hereafter etc. Or it may signify that they will get gardens when there will be no apparent signs of their ever getting them.
The word مأتیاً (must come to pass) signifies that the fulfilment of the Divine promise is as sure as if it has already come to pass. It may also signify that the Faithful will be given gardens of eternity without any wish or desire on their part.
a
9:72; 13:24; 61:13.
1787
The expression, Bil Ghaib, may also signify that the Faithful will get "Gardens of Eternity" because they believed in things which they did not see—God, angels, Hereafter, etc.
اَلۡمُلۡکُ یَوۡمَئِذٍ لِّلّٰہِ یَحۡکُمُ بَیۡنَہُمۡ ۚ فَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فِیۡ جَنّٰتِ النَّعِیۡمِ
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
25:27.
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God was established in Arabia and idolatry departed from its stronghold never to return, and Divine Judgment was pronounced in the following words, 'Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast' (17:82).
6:74; 25:27.
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
Commentary:
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God became established in Arabia and idolatry departed from its stronghold never to return, and Divine judgement was pronounced in the words, "Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast" (17:82).
The words, "Gardens of Bliss" may refer to the fertile lands of Iraq, Syria and Egypt which after the conquest of Arabia fell to the victorious arms of the Muslims.
Here as also in 25:27 it is said that "The Kingdom on that day will be Allah’s." In 1:4 it is stated, "Allah is the Master of the Day of Judgement" and in 3:27, "He is the Lord of Sovereignty." So God as represented by Islam is not only ملک (Malik) meaning King, but He is also مالک (Malik) i.e. Master and even مالک الملک, which signifies that He is such a King that He has complete possession, and undisputed and undivided ownership of all those things of which He is the Master.
c
25:27.
d
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
875
除了一般意思外, 这节经文特指麦加的攻克。那天, 安拉的王国在阿拉伯建立, 从此偶像的崇拜一去不复返了。安拉的判决已经宣布: “现在真理来了, 虚伪消灭了。虚伪是必然要消灭的。”(17:82)。
a
6:74; 25:27.
b
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
2486
Commentary:
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God became established in Arabia and idolatry departed from its stronghold never to return, and Divine judgement was pronounced in the words, "Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast" (17:82).
The words, "Gardens of Bliss" may refer to the fertile lands of Iraq, Syria and Egypt which after the conquest of Arabia fell to the victorious arms of the Muslims.
Here as also in 25:27 it is said that "The Kingdom on that day will be Allah’s." In 1:4 it is stated, "Allah is the Master of the Day of Judgement" and in 3:27, "He is the Lord of Sovereignty." So God as represented by Islam is not only ملک (Malik) meaning King, but He is also مالک (Malik) i.e. Master and even مالک الملک, which signifies that He is such a King that He has complete possession, and undisputed and undivided ownership of all those things of which He is the Master.
a
13:30; 14:24; 18:31; 30:16; 68:35; 78:32-37.
c
25:27.
1966
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God was established in Arabia and idolatry departed from its stronghold never to return, and Divine Judgment was pronounced in the following words, 'Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast' (17:82).
فِیۡ جَنّٰتِ النَّعِیۡمِ
44:53; 68:35; 78:32.
44:53; 68:35; 78:33.
b
52:23; 55:53; 56:21.
c
44:53; 68:35; 78:32.
b
44:53; 68:35; 78:33.
d
44:53; 68:35; 78:32.
جَنّٰتِ عَدۡنٍ مُّفَتَّحَۃً لَّہُمُ الۡاَبۡوٰبُ
رَبَّنَا وَاَدۡخِلۡہُمۡ جَنّٰتِ عَدۡنِۣ الَّتِیۡ وَعَدتَّہُمۡ وَمَنۡ صَلَحَ مِنۡ اٰبَآئِہِمۡ وَاَزۡوٰجِہِمۡ وَذُرِّیّٰتِہِمۡ ۚ اِنَّکَ اَنۡتَ الۡعَزِیۡزُ الۡحَکِیۡمُ
13:24; 52:22.
The verse lays down a great principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers primarily are a person’s parents, wife and children. So these near relatives will also be allowed to participate in the blessings which will be bestowed upon believers for his good works.
13:24; 52:22.
Commentary:
The verse lays down a great and good principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers generally are those who are connected nearly with him, i.e. his parents, wife and children. So these near relatives of a believer will also be allowed to participate in the blessings that will be bestowed upon him as a reward for the contribution they had made in helping him to preach the cause of truth.
c
13:24; 52:22.
1154
这节经文制订了一项伟大的原则。世界上任何一个单枪匹马的人, 是做不成任何工作的。必须要有几个其他的人, 有意识或无意识地共同出来努力。这些有意识或无意识的帮助者和同伙人, 主要是一个人的双亲、妻子和子女。因此, 这些近亲也获许入于信者群中而获得善行的赐福。
b
13:24; 52:22.
3500
Commentary:
The verse lays down a great and good principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers generally are those who are connected nearly with him, i.e. his parents, wife and children. So these near relatives of a believer will also be allowed to participate in the blessings that will be bestowed upon him as a reward for the contribution they had made in helping him to preach the cause of truth.
a
13:24; 52:22.
2596
The verse lays down a great principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers primarily are a person’s parents, wife and children. So these near relatives will also be allowed to participate in the blessings which will be bestowed upon believers for his good works.
فِیۡ جَنّٰتِ النَّعِیۡمِ
یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ وَیُدۡخِلۡکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ وَمَسٰکِنَ طَیِّبَۃً فِیۡ جَنّٰتِ عَدۡنٍ ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
9:72; 19:62; 20:77.
9:72; 19:62; 20:77.
9:72; 19:62; 20:77.
Commentary:
The verse purports to say that Muslims, by preaching Islamic ideals and principles to the world, will prosper and Islam will advance and make progress.
b
9:72; 19:62; 20:77.
a
9:72; 19:62; 20:77.
4232
Commentary:
The verse purports to say that Muslims, by preaching Islamic ideals and principles to the world, will prosper and Islam will advance and make progress.
b
9:72; 19:62; 20:77.