| Q: (31) And Paradise will be brought near for the God-fearing...

Issue 1: What is the nature of this nearness, given that Paradise is a location, and locations are approached, but do not approach?

We offer several answers:

1. Folding the Distance: Paradise does not move, nor is the believer commanded to move toward it on that Day, despite its distance. Rather, Allah Almighty folds the distance between the believer and Paradise; this is the "bringing near" (izlāf).
   • Objection: If this is the case, bringing Paradise near the believer is no more special than bringing the believer near Paradise. What is the benefit of saying, "Paradise was brought near" (azlafat al-jannah)?
   • Reply: This is an honor for the believer. It is as if Allah intends to show the high status of the pious believer—that Paradise itself moves toward him and draws close.

2. Nearness of Attainment/Entry: It means Paradise is near to being attained or entered, not physical spatial nearness. It is said when one seeks an important matter from a king who is far from the matter; when one sees signs of the request being fulfilled, it is said, "The King has drawn near," meaning the fulfillment is near. Similarly, Paradise was far in terms of attainment because of its immense value and the inability of the accountable person to achieve it without Allah's grace. As the Prophet (PBUH) said: "No one will enter Paradise except by the grace of Allah." When asked, "Not even you, Messenger of Allah?" he replied, "Not even me."
   • Under this interpretation, the phrase is not an adverbial accusative (ḥāl); it means "it became near to being attained," not that it was far in distance to begin with.

3. Divine Power to Move It: Allah Almighty is capable of moving Paradise from the heavens to the earth and bringing it near to the believer.
   • If we interpret "brought near" (azlafat) as "brought near," it can also mean that its beauties were gathered together, as in the verse: {And reconciliation is better, and souls have been brought forth} (43:71).

Issue 2: Regarding the interpretation of nearness as nearness of attainment and entry, this allows for two possibilities:

1. The statement {And Paradise will be brought near} (wa uzlifat al-jannatu) refers specifically to that Day, and not before. As for gathering its beauties, Allah increases its adornment closer to the time of entry. As for attainment, entry was previously remote, as it was promised for the Hereafter, not the worldly life. Thus, it became near on that Day.
2. The meaning of {And Paradise will be brought near} (wa uzlifat al-jannatu) is that it was brought near in the world:
   • Either by gathering its beauties, as it is already created with everything in it.
   • Or by nearness of attainment, as it is attained through a good word.
   • Or, if we interpret izlāf as spatial nearness, this can only apply to that specific time (the Day of Judgment), meaning it was brought near on that Day for the pious.

Issue 3: If the meaning is spatial nearness, what is the benefit of specifying the pious (lil-muttaqīn) when the believer and the disbeliever are in the same expanse (ʿarṣah)?

We reply: Two people can be in the same place, yet a certain object might be extremely near to one and extremely far from the other.

• Example 1: A person with amputated legs and a healthy, swift runner are in the same spot, and there is an object just out of reach. It is far from the amputee but very near to the runner.
• Example 2: Two people are in a place. One is surrounded by an iron barrier, and an object is placed near him that he cannot reach. The other is not surrounded by the barrier. It is correct to say the object is far from the confined person and near to the fortunate one.

Alternatively, the phrase {not far} (ghayra baʿīd) might be an adverbial accusative (ẓarf), meaning "a place not far from me." In this case, {not far} serves as emphasis. Nearness can be relative: a place a day's journey away is "near" compared to distant lands, but "far" compared to the city's parks. If one asks, "Which is nearer, Al-Aqsa Mosque or a land in the farthest West or East?" one says Al-Aqsa is near. If asked, "Which is nearer, it or that land?" one says it is far.

Therefore, {And Paradise will be brought near not far} (wa uzlifat al-jannatu ghayra baʿīd) means it was brought near with true nearness, not relative nearness, such that it cannot be described as far in comparison or suitability.

It could also be an adverbial accusative (ḥāl), meaning: "It was brought near while being the utmost degree of nearness." Or, under this interpretation, azlafat means "it drew near," and ghayra baʿīd means "it is not far," thus combining both meanings: drawing near (izlāf) and being close (iqtirāb).

Or, the meaning is nearness of attainment, not location. Thus, we have two meanings: spatial nearness from {not far} (ghayra baʿīd) and nearness of attainment from {it was brought near} (azlafat).

The phrase {not far} (ghayra baʿīd) being in the feminine form (agreeing with jannah) when paired with the verb azlafat (which can be treated as feminine) has several possibilities:

1. If ghayr is accusative as a verbal noun (maṣdar), it means "a place not far."
2. The masculine form (ghayr) is used as in {And do not cause corruption in the earth} (7:56), treating the active participle (fāʿil) form as if it were the passive participle (mafʿūl) form.
3. ghayr is accusative as a verbal noun, describing an omitted verbal noun: "Paradise was brought near with a bringing near that is not far from Our power." Since we established Paradise is a location that is approached rather than one that approaches, the "bringing near" (izlāf) is not far from Our power, as We fold the distance between them.

! 7 < { This is what you were promised, for everyone who constantly returns [to Allah] and guards [His covenant] } . > 7

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