Surah Al-Ahzab 33:31
سُورَةُ الأَحۡزَابِ · Medinan · Verse 31 of 73
۞ وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِۦ وَتَعْمَلْ صَٰلِحًۭا نُّؤْتِهَآ أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًۭا كَرِيمًۭا
Translation
but if any of you is obedient to God and His Messenger and does good deeds, know that We shall give her a double reward and have prepared a generous provision for her.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This beautiful verse (Surah 33:31) offers a profound promise specifically to the wives of the Prophet Muhammad, peace be upon him. It arrives immediately after a strong warning about the magnified consequences of their misdeeds, establishing a pattern of balance in Allah's address: warning for disobedience, followed by encouragement for righteousness. Here, Allah Himself speaks, offering a majestic reward to those among them who choose the path of devotion.
The Power of Qunut
The verse begins with "وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِۦ" (Whoever among you obeys Allah and His Messenger). The word "يَقْنُتْ" (yaqnut) comes from "qunut," which isn't just simple obedience. Scholars like Ibn Ashur and al-Zamakhshari explain it as deep, continuous devotion and compliance. For the wives of the Prophet, this meant not only following Allah's commands but also actively seeking the Messenger's pleasure through excellent character, agreeable interaction, contentment, and abundant worship. Their unique proximity to the Prophet meant their obedience carried a special weight.
A Doubled Reward
For such devotion, Allah promises, "نُّؤْتِهَآ أَجْرَهَا مَرَّتَيْنِ" (We will give her her reward twice). This doubling of reward mirrors the doubling of potential punishment mentioned previously, emphasizing their elevated status. A profound subtlety highlighted by Imam al-Razi lies in the way this promise is phrased. When speaking of the reward, Allah uses "نُّؤْتِهَآ" (We will give her), directly attributing the giving to Himself with the majestic "nun" (ن) of divine grandeur. This explicit attribution, according to al-Razi, signifies Allah's perfect mercy and immense generosity, as a truly noble giver often makes his beneficence clear. In contrast, when the previous verse spoke of punishment, it used a passive form ("it will be doubled"), a delicate way of showing Allah's aversion to directly associating Himself with the infliction of hardship.
The Noble Provision
The verse continues, "وَأَعْتَدْنَا لَهَا رِزْقًۭا كَرِيمًۭا" (and We have prepared for her a noble provision). The use of the past tense "أَعْتَدْنَا" (We have prepared) instead of a future tense, as Ibn Ashur notes, isn't just about timing. It conveys the certainty and established reality of this provision. It is already secured, waiting.
What truly stands out is the description "كَرِيمًۭا" (kariman), meaning noble or generous, attributed to the provision itself. Al-Razi offers a beautiful reflection here: in this world, provision (rizq) is often described as "noble" in relation to the *giver* (Allah, the All-Provider). But in the afterlife, he explains, the provision is so inherently pure, free from intermediaries, and effortless in its arrival that it is itself described as "noble" and "generous." It is a gift direct from the Divine, suited perfectly to their noble status in Paradise.
Sources: al-Zamakhshari (al-Kashshaf), al-Razi (Mafatih al-Ghayb), al-Jadwal fi I'rab al-Quran (Mahmud Safi), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jalalayn
Worldly Mirror
This beautiful verse follows a stern warning to the wives of the Prophet, peace be upon him, about the doubled consequence of disobedience. Here, Allah is speaking directly to them, offering the other side of the equation: an immense promise for their obedience. The tone is one of both expectation, given their unique status, and profound encouragement.
The Path of Obedience
Allah states, "And whoever among you is obedient to Allah and His Messenger and does righteous deeds..." (وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِۦ وَتَعْمَلْ صَٰلِحًۭا). The word "يقنت" (yaqnut) goes beyond simple obedience; it signifies profound humility, submission, and consistent devotion to Allah. As al-Munir explains, it means to be submissive, humble, and persistent in obedience, engaging in worship with devotion. This isn't merely outward compliance, but an inner state of heart that manifests in "righteous deeds" (تعمل صالحًا). It highlights a deep, consistent inner commitment that translates into outwardly good actions.
A Leader's Reward
For those among the Prophet's wives who embody this deep obedience and good conduct, Allah promises, "We will give her her reward twice over, and We have prepared for her a noble provision" (نُّؤْتِهَآ أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًۭا كَرِيمًۭا). This double reward and "noble provision," which al-Muyassar and other scholars identify as Paradise, is a direct reflection of their elevated status and the weighty responsibility they carried. Sayyid Qutb explains that their position as the Prophet's wives and "Mothers of the Believers" placed heavy responsibilities upon them.
Tazkirul Quran points out that the Prophet's wives held a kind of leadership position in society. People looked to them for religious guidance. Because their actions and decisions had a greater impact and required more strength of will, their reward for righteousness is also multiplied. This principle reflects Allah's perfect justice: greater responsibility and influence come with greater scrutiny and, for those who excel, greater reward. For us today, this mirrors the reality that those in positions of leadership or greater influence within their families or communities, when they choose obedience and righteousness, often inspire and guide others, thereby earning amplified blessings for their efforts.
Sources: Israr Ahmad (Bayan ul Quran), al-Munir (Wahba al-Zuhayli), Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran, Ibn al-Jawzi (Zad al-Masir)
Connections
This verse, Surah Al-Ahzab (33), ayah 31, speaks directly to the wives of the Prophet Muhammad, peace be upon him. It follows a profound moment where Allah gave them a choice between the fleeting pleasures of this world and the eternal reward with Him and His Messenger. Here, Allah Himself is speaking, offering a promise of immense generosity, reflecting a tone of encouragement and affirmation for their faith and deeds.
The Inner & Outer Deed
The ayah begins with a condition: ﴿وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِۦ وَتَعْمَلْ صَٰلِحًۭا﴾ "And whoever among you is devoutly obedient to Allah and His Messenger and does good deeds..." The word *yaqnut* (يَقْنُتْ), explained by al-Wasit as consistent obedience, submission, and humility to Allah, points to an inner state of devotion. Al-Biqa'i links this to *takhalli* (shedding bad) from previous verses and *tahalli* (adorning with good) in this verse. It's not just about obeying outward commands, but doing so with a sincere heart, constantly mindful of Allah. This inner devotion then manifests in *ta'mal salihan* (تَعْمَلْ صَٰلِحًۭا), performing righteous deeds. The verse beautifully connects the heart's submission with the actions of the body.
A Doubled Reward
For those who embody this devotion and perform good deeds, Allah promises ﴿نُّؤْتِهَآ أَجْرَهَا مَرَّتَيْنِ﴾ "We will give her her reward twice over." This unique promise of a double reward highlights the elevated status and immense responsibility of the Prophet's wives, as noted by al-Wasit. Their actions, whether good or bad, carried greater weight due to their proximity to the Messenger of Allah and their role as role models for the entire Muslim community.
Following this, Allah adds, ﴿وَأَعْتَدْنَا لَهَا رِزْقًۭا كَرِيمًۭا﴾ "and We have prepared for her a noble provision." Al-Muyassar clarifies this "noble provision" as Jannah, Paradise. Al-Biqa'i further explains it as an honorable sustenance in both this world and the Hereafter, where earthly provisions are blessed and lead to greater reward, and heavenly provisions are beyond description.
Echoes of Generosity
This concept of a double reward resonates throughout the Quran, revealing a consistent divine pattern of generosity for specific acts of devotion. Al-Shinqiti points to similar promises: for the People of the Book who believed in their Prophet and then in Muhammad (peace be upon him) (Surah Al-Qasas 28:51-54), and a general promise for all believers of "two portions of His mercy" (Surah Al-Hadid 57:28). These connections show that while the Prophet's wives had a special status, Allah's principle of rewarding sincere, layered obedience generously is universal. The surah itself, as al-Sabuni mentions, emphasizes the wives of the Prophet as crucial role models, making this promise of amplified reward a powerful reinforcement of their unique position and the profound impact of their choices.
Sources: al-Wasit (Tantawi), al-Biqa'i (Nazm al-Durar), al-Shinqiti (Adwa al-Bayan), al-Sabuni (Safwat al-Tafasir)
Topics that discuss this verse
Surah Al-Ahzab 33:31 is discussed in 3 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Al-Ahzab 33:31 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.