COMMON MISCONCEPTS

The phrase “Jannatin (جَنَّاتٍ) Tajri (تَجْرِي) of Tahteha (تَحْتِهَا) Al-Anhaar (الْأَنْهَارُ)” is normally mistranslated as ‘heaven below which rivers flow’ which is not how Allah is describing the Jannat. Each of us, as humans are different and there could be many humans, to whom gardens below which rivers flow, is not the most desirable feature or aspect in order to compel them to do Amal-e-Swalehat and for Qaraze Hasana.

THE WORD JANNATIN (جَنَّاتٍ)

The word Jannat- basically means something, which is invisible, hidden, does not make sense, or one cannot comprehend, for instance Jannat as heaven is that place, which is not only invisible to us, but also something which we are not able to comprehend or understand completely. But through these and many others Ayahs in Quran, Allah gives a description of Jannat in order for us to visualize what it would be like in Jannat.

JINN (الْجِنِّ) THE JANNAT (الْجَنَّةَ) JANNATE (جَنَّاتٍ) The word Jinn is normally translated as some supernatural creature. But this is a wrong understanding. The word Jinn, Jannat and Jannaate are all used in Quran in the meanings of something which is invisible, hidden, does not make sense, or one cannot comprehend, for instance Jannat as heaven is that place, which is not only invisible to us, but also something which we are not able to comprehend or understand completely. In ayah 6:76 “then when Jinna over him the night, he saw a star..” Here it’s used in the meanings of covered, hide, concealed, made invisible, etc. Similarly in ayah 18:50 the word Jinn is used for Iblees, who we, as humans, cannot comprehend and who are invisible to us. Similarly in ayah 7:184 “Do they not reflect upon their companion, of Jinnatin, he is not except as a clear warner” here the word is used in the meanings of their companion who they cannot comprehend, or they assume him to be crazy since he does not make sense to them. Similar meanings and context are used in 23:25, 34:8 and 34:46. Therefore when used for Iblees as in the Ayah 18:50, “And when WE said to the Malaik, “Do Sajda to Adam,” and they did Sajda, except for Iblees. It was of the Jinn and Fasaq from the Amar of its Rabb….” Here Allah is not saying that Iblees was of Jinn (as a creation of Allah), because within the same Ayah, Allah has referred to Iblees as one of the Malaik and there cannot be any contradiction in Quran- being Malaik of Allah, Iblees is Jinn, in the sense someone who is invisible and cannot be understood by us as mankind. Jinn is also referred to that now extinct creation of Allah which does not exist anymore, was created out of fire and was able to survive the initial stage of the planet earth being extremely hot as we get an idea from Quran Ayah 55:15 “And He created the jinn from a smokeless flame of fire.” Jinn is also used in Quran as us humans, but with Jinn characteristics of being invisible, or not easily seen or comprehendible for instance in ayah 72:6 “and that were Rijaal (stronger people) from the mankind who sought refuge in the Rijaal from the Jinn…” here the word Jinn is used to refer to such human beings who are not visible or who do not usually live amongst the other human beings. In ayah 46:29 “and when we directed to you a party of the Jinn listening to the Quran, and when they attended it, they said ‘listen quietly’ and when it concluded, they turned back to their people as warners” this shows that the word Jinn is mentioned not only as one of the creations of Allah, but as creations is referred to us as humans- those who are not visible in our day-to-day lives and/or who used to live elsewhere, perhaps in the mountains or some far off place. Similar use of the word Jinn and the same context are used in ayah 72:1. In Quran Allah has mentioned the phrase ‘Jinn o Ins’ together in many ayahs – in ayah 6:112 “… and thus we made for every Nabiy an enemy Shaytaan of the mankind (Ins) and the Jinn…” In Ayah 51:56 “And not I have created the Jinn and the mankind except that they do Abd of me” Similarly in ayah 6:100 “…and they make with Allah Shareek the Jinn, although Allah created them…” In the ayah 34:12 & 34:14 it’s clear that Jinn worked for Nabiy Salman. X-Reference – 4:122 , 6:76, 6:100, 6:112, 7:184, 18:50, 23:2, 34:8, 34:12, 34:14, 34:46, 46:29, 51:56, 55:15, 72:6.

THE WORD TAJRI (تَجْرِي)

The word Tajri: is normally mistranslated as flowing, gushing or running of a water body, but is used in Quran in all-encompassing meanings of such aspects, processes, course, orbits, provisions etc., as defined by Allah on the basis of which Allah is running and maintaining the whole universe in terms of natural processes and Allah’s carrying out Allah’s Amar.

TAJRIY (تَجْرِي) The word Tajri is normally mistranslated as flowing, gushing or running of a water body, but is used in Quran in all-encompassing meanings of such aspects, processes, course, orbits, provisions etc., as defined by Allah on the basis of which Allah is running and maintaining the whole universe in terms of natural processes for instance in Ayah 2:164 “Indeed, in the creation of the skies and the earth and the Akhtelafe (Alternation- coming one after another) of the Layl (Darkness, night) and the Nahare (light, day) and the Fulke (the falak, clouds, expanded horizon) which is Tajri in the Bahar (sea) with what benefits the mankind..” Here Allah is not talking about the Falak (mistranslated as ships) that Tajri (mistranslated as sails) in the sea, but is referring to the whole course of the natural cycle of rain, from the clouds, into the sea, then back into the clouds and so on so forth. Similarly in Ayah 13:2 “Allah is the one who raised the skies without pillars that you see, then Allah established upon the A’rash and subjected the sun and the moon, each of them yajry for an appointed term…” Here again the word Yajri is used in the meanings of set course, orbits, processes which have been defined by Allah and upon which everything in the universe, including the sun and moon are running their course, orbits, processes etc. Similar meanings are in Ayah 14:32 “Allah is the one who created the skies and the earth and Anzala (send down) from the sky Maa’ (basic ingredients of life) then brought forth with it of the S’amarat (fruits of labour) and Rizq for you and subjected for you the Falak (expanded sky, clouds) so that they may Tajri in the bahar with Allah’s Amar…” In Ayah 21:81 “And to Suleman, the wind forcefully Tajri with Allah’s Amar…” Again, referring to those aspects, courses, orbits, supplied, provided, processes etc. as defined by Allah for all natural processes. In Ayah 43:51 ‘And Fira’un called out to his people and said, ‘oh my people, does not the kingdom of Mis’r belong to me and these Anhaar (what you all crave for) Tajri (processes, supply, provided) from Tahte (in accordance with me)? Then do you not observe?” the phrase “Hazaa Al- Anhaar tajri min Tahtiy” is wrongly mistranslated as ‘these rivers flowing underneath me?’. This phrase has nothing to do with the flowing of rivers and actually refers to the statement by Firaun that everything that the people of Mis’ar crave for and desire for, is provided and supplied in accordance with and under the kingdom of Firaun. Similarly, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance in Ayah 4:122, it does not mean heaven below which rivers flow, as again Jannat has nothing to do with flowing rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for) – X-Reference – 2:164, 4:122 , 13:2 , 14:32 , 21:81, 43:51.

THE WORD TAHTEHA (تَحْتِهَا)

The word Tahteha: is normally mistranslated as underneath or beneath whereas it is used in Quran in the meanings of ‘in accordance with’, or ‘in alignment with’.

TAHTEHA (تَحْتِهَا) The word is normally mistranslated as underneath or beneath whereas it is used in Quran in the meanings of ‘in accordance with’, or ‘in alignment with’ for instance in Ayah 5:66 “And if they had Aqaamu (establish/stood firmly) the Tourat and the Injeel and what Aunzela (revealed) to them from their Rabb, then surely they would have Kulu (consumed) of Fouqehem (in preference) and of Tahte their Arjulehim (resources, ways and means) …” The word Tahte is used here in the meanings of ‘in accordance with’ or ‘in alignment with’ or within their resources, ways and means. Similar meanings of the word in terms of ‘in accordance with’ is used in Ayah 29:55 when Allah says “on the day we will cover them with Azaab of their Fouquhum (preference) and from tahte Arjulum (their resources, ways and means), and will say, ‘so Zouqu (taste) what you used to do”. In Ayah 66:10 “Allah brings forth the example for those who do Kufar, Amraat (spouse) of Nuh and Amraat of Lut. They were Kaana (supposed to reach the end result) Tahta Abdeene (the two Aabid) of Swaleheen Abadena…” Here Allah is not saying that they both were under or beneath their husbands (the Abideen) but is basically saying that they both were supposed to become in accordance with and in alignment with their spouses who were both Swaleheena Abideen. In Ayah 43:51 ‘And Fira’un called out to his people and said, ‘oh my people, does not the kingdom of Mis’r belong to me and these Anhaar (what you all crave for) Tajri (processes, supply, provided) from Tahte (in accordance with me)? Then do you not observe?” the phrase “Hazaa Al- Anhaar tajri min Tahtiy” is wrongly mistranslated as ‘these rivers flowing underneath me?’. This phrase has nothing to do with the flowing of rivers and actually refers to the statement by Firaun that everything that the people of Mis’ar crave for and desire for, is provided and supplied in accordance with and under the kingdom of Firaun. Similarly, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance in Ayah 4:122, it does not mean heaven below which rivers flow, as again it’s nothing to do with flowing of rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for )- X-Reference – 4:122 , 5:66 , 29:55, 43:51 , 66:10.

THE WORD AL-ANHAAR (الْأَنْهَارُ)

The word Anhaar: is normally translated as rivers, but the real meaning of the word is in terms to all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, love, compassion, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life.

NAHAR (بِنَهَر) & ANHAAR (الْأَنْهَارُ) The word Nahar is normally translated as day, but in Quran the word is not used as day in all of its usages. The word Nahar is also translated as streams, or rivers, but the real meaning of the word is truly reflected in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.” Therefore, Nahar are all those things that we crave for, desire for, in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar…” here it is used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply. Similarly in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out the real characteristics of the person. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.

JANNATIN (جَنَّاتٍ) TAJRI (تَجْرِي) MIN Tahteha (تَحْتِهَا) Al-Anhaar (الْأَنْهَارُ)

The word-by-word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for). Thus, whenever in Quran, Allah describes Jannat through the phrase “Jannatin (جَنَّاتٍ) Tajri (تَجْرِي) of Tahteha (تَحْتِهَا) Al-Anhaar (الْأَنْهَارُ)”, it does not mean heaven below which rivers flow, as it has nothing to do with flowing of rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply.

WQT

DESCRIPTION OF JANNAT- HEAVEN BY QURAN