Surah Al-Ahzab 33:29
سُورَةُ الأَحۡزَابِ · Medinan · Verse 29 of 73
وَإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلْءَاخِرَةَ فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَٰتِ مِنكُنَّ أَجْرًا عَظِيمًۭا
Translation
but if you desire God, His Messenger, and the Final Home, then remember that God has prepared great rewards for those of you who do good.’
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
Surah 33, verse 29, presents a profound choice to the wives of the Prophet Muhammad, peace be upon him. Following earlier requests for more worldly comforts, Allah instructs the Prophet to offer them a direct choice between the fleeting pleasures of this world and the eternal reward of the Hereafter. This particular verse focuses on the second part of that choice, unveiling deep spiritual meanings through its precise wording.
The Desire for the Divine
The verse begins, "وَإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلْءَاخِرَةَ" (And if you desire Allah, His Messenger, and the Last Abode...). The phrase "تُرِدْنَ" (turidna), meaning "you desire," is central here. As Ibn Ashur explains, desiring Allah's essence is not literally meant. Instead, this powerful, concise wording implies desiring "what pleases Allah" and "what His Messenger loves." It encompasses all matters related to obedience, devotion, and following the path that leads to His pleasure. Similarly, "desiring the Last Abode" means desiring its success and blessings. The Quran's choice to directly link desire to these noble entities, Allah, His Messenger, and the Hereafter, serves to elevate the choice, presenting it as a profound preference for the divine over the worldly, while maintaining brevity.
From Desire to Excellence
The verse then states the consequence of this choice: "فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَٰتِ مِنكُنَّ أَجْرًا عَظِيمًۭا" (then indeed Allah has prepared for the doers of good among you a great reward). Notice the shift from "those who desire" to "المحسنات" (al-Muhsinat), meaning the "doers of good" or those who perform acts of *ihsan* (excellence). Ibn Ashur points out that choosing Allah and His Messenger inherently requires righteous deeds. The reward is not merely for the intention but for the commitment to live a life of spiritual excellence that this choice demands. Al-Razi further highlights this by linking "desiring Allah, His Messenger, and the Last Abode" to *Iman* (faith) and the mention of "al-Muhsinat" to *Ihsan* (excellence in action), showing how faith and good deeds are inseparable. The word "منكنَّ" (minkunna), meaning "among you," clarifies that this address is specifically for the Prophet's wives, affirming that this great reward is prepared for those among them who embody *ihsan*.
The Great Reward
The promise concludes with "أَجْرًا عَظِيمًۭا" (ajran 'atheeman), a "great reward." The word "أَعَدَّ" (a'adda), meaning "prepared" or "made ready," emphasizes divine care and forethought, signifying the importance of this reward even before its description. Al-Razi elaborates on "عظيم" (great), explaining it's not just about quantity. In physical terms, "great" implies magnitude in length, width, and depth. For a reward, this means it is vast in every dimension: beautiful in its qualities, free from any blemishes or difficulties often found in worldly pleasures, and, crucially, eternal in its duration. Unlike temporary, imperfect worldly rewards, this is a truly magnificent, comprehensive, and everlasting recompense, reserved for those who choose Allah, His Messenger, and the Hereafter with sincere faith and excel in their deeds.
Sources: al-Zamakhshari (al-Kashshaf), al-Jalalayn, Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Razi (Mafatih al-Ghayb)
Topics that discuss this verse
Surah Al-Ahzab 33:29 is discussed in 5 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
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