Surah Ahzab >> Currently viewing Surah Ahzab Ayat 29 (33:29)

Surah Ahzab Ayat 29 in Arabic Text

وَإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلْـَٔاخِرَةَ فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَـٰتِ مِنكُنَّ أَجْرًا عَظِيمًۭا
Wa in kuntunna turidnal laaha wa Rasoolahoo wad Daaral Aakhirata fa innal laaha a’adda lil muhsinaati min kunna ajjran ‘azeemaa

English Translation

Here you can read various translations of verse 29

Sahih International
But if you should desire Allah and His Messenger and the home of the Hereafter – then indeed, Allah has prepared for the doers of good among you a great reward.”

Yusuf Ali
But if ye seek Allah and His Messenger, and the Home of the Hereafter, verily Allah has prepared for the well-doers amongst you a great reward.

Abul Ala Maududi
But if you seek Allah and His Messenger and the Abode of the Hereafter, then surely Allah has prepared a great reward for those of you who do good.”

Muhsin Khan
But if you desire Allah and His Messenger, and the home of the Hereafter, then verily, Allah has prepared for AlMuhsinat (gooddoers) amongst you an enormous reward.

Pickthall
But if ye desire Allah and His messenger and the abode of the Hereafter, then lo! Allah hath prepared for the good among you an immense reward.

Dr. Ghali
And in case you would (like) Allah and His Messenger and the Last Home, then surely Allah has prepared for the fair-doers among you a magnificent reward.”

Abdel Haleem
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.’

Quran 33 Verse 29 Explanation

For those looking for commentary to help with the understanding of Surah Ahzab ayat 29, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(33:29) But if you seek Allah and His Messenger and the Abode of the Hereafter, then surely Allah has prepared a great reward for those of you who do good.”[42]


42. At the time when this verse was revealed, the Prophct (peace be with him) had four wives with him: Saudah, Aishah, Hafsah and Umm Salamah. He had not yet married Zainab. (may Allah be pleased with them all). (Ibn Arabia Ahkam ai-Quran. Egyptian Edition, 1958, vol. III, pp. 512-13). When this verse was revealed, he first spoke to Aishah, and said: “I ask you a thing; do not be hasty in answering; consult your parents, then decide.” Then he told her of Allah’s command and recited this verse. She replied: “Should I consult my parents about this?” I seek Allah and His Messenger and the Hereafter. After this he went to each of his wives and asked the same thing and each one gave the same reply as had been given by Aishah. (Musnad Ahmad, Muslim, Nasai).

This is termed takhyir, i.e. to give the wife the option to decide for herself whether she would stay in wedlock or would separate from the husband. This was obligatory for the Prophet (peace be with him) because he had been commanded by Allah to offer such an option to his wives. If a lady from among the wives had opted to separate, she would not have separated automatically but would have been separated by the Prophet (peace be with him), as is clear from the words in the previous verse: “I will make a provision for you and send you off (by divorce), a graceful sending.” But the Prophet (peace be with him) would certainly have separated her because as a Prophet it would not behoove him not to honor the word. After divorce apparently the lady would have stood excluded from the category of the wives, and she would not be forbidden to any other Muslim; for she would have chosen divorce from the Prophet (peace be with him) only for the sake of the world and its adornments of which she had been given the choice, and obviously the option could not be exercised in case she was forbidden to re-marry. On the other hand, the intention of the verse also seems that the Prophet (peace be with him) was not left with any authority to divorce the wives who chose Allah and His Messenger and the Hereafter in preference to the world. For, takhyir had only two sides: if a wife opted for the world, she would be divorced; if she opted for Allah and His Messenger and the Hereafter, she would not be divorced. Obviously, if a lady chose one alternative, the other would become forbidden in her case by itself.

In Islamic law takhyir, in fact, amounts to delegation of the right to obtain divorce. The husband himself gives the wife the choice to stay in wedlock with him or be separated. Here are briefly the injunctions which the jurists have derived from the Quran and Sunnah in this regard:

(1) Once a husband has given this choice to a wife, he can neither withdraw it nor stop her from exercising it. However, it is not necessary that the woman must exercise it. She may choose to remain in wedlock with the husband, or may prefer to separate, or may opt nothing and let the right of divorce be annulled.

(2) There are two conditions of this choice being transferred to the woman: (a) The husband should have given her the right of divorce in clear words, or if there was no clear mention of the divorce, he should have had the intention of giving this right; e.g. if he says, “You have the choice” or “your business is in your own hand,” such indirect words will not transfer the right of divorce to the woman without the intention of the husband. If the woman claims it and the husband states on oath that he had no intention of giving the right of divorce, his statement will be admitted, unless the woman produces evidence to the effect that those words were said during a dispute, or in connection with divorce, because in that context delegation of the right would mean that the husband had the intention of giving the right of divorce. (b) The woman knows that she has been given the right of divorce. If she was absent, she should receive information of this, and if she is present, she should hear the words. Unless she hears the words, or receives the news, the right will not be transferred to her.

(3) As to the time limit within which the wife has to exercise her right if the husband gives it her absolutely without specifying any limit, there is a difference of opinion among the jurists. Some jurists have expressed the opinion that the woman can exercise the right at the same sitting at which the husband gave it her; if she leaves the place without making a response, or turns her attention to something else which indicates that she does not want to make a response, she forfeits the right invested in her and her choice no longer remains. This is the opinion of Umar, Uthman, Ibn Masud, Jabir bin Abdullah, Atta, Jabir bin Zaid, Mujahid, Shabi, Nakhai, Imam Malik, Imam Abu Hanifah, Imam Shafei, Imam Auzai, Sufyan Thauri and Abu Thaur. The other opinion is that her exercise of the choice is not confined to that sitting but she can exercise it even afterwards. This opinion is held by Hasan Basri, Qatadah and Zuhri (may Allah be pleased with them all).

(4) If the husband specifies a time limit and says, for instance, “You have the option for a month or a year, or your business is in your own hand for so long,” the wife would enjoy the option only for that long. However, if he says, “You can exercise this option as and when you like,” her option would be unlimited.

(5) If the woman intends to obtain separation, she should express her intention clearly and definitely. Vague words which do not express the intention clearly will have no effect.

(6) Legally, the husband can give the option to the wife in three forms: (a) He may say, “Your business is in your own hand;” or (b) he may say: “You have the option;” or (c) “You are divorced if you so please.” The legal consequences of each are separate as explained below:

(a) If the husband has said: “Your business is in your own hand,” and the woman responds clearly to the effect that she would opt for separation, it would amount to an irreversible divorce according to the Hanafites. That is, after this the husband will forfeit his right to have her back as his wife. However, they can remarry if they so like after the expiry of the waiting period. And if the husband said, “Your affair is in your own hand to the extent of one divorce,” this will be regarded as the first reversible divorce. That is, the husband can take her back as his wife within the waiting-period. But if the husband had the intention of all the three divorces at the time of delegating to the woman the right of divorce, or mentioned this specifically, the woman’s exercise of the option in such a case would amount to divorce no matter whether she pronounces divorce thrice on herself or says only once that she has chosen separation or divorced herself.

(b) If the husband gives the woman the option to separate with the words: “You have the option,” and the woman opts for separation in clear words, it will amount to one reversible divorce according to the Hanafites even if the husband had the intention of giving option for three divorces. However, if the husband has clearly given option for three divorces, the three divorces will take place only on the woman’s exercise of the option for divorce. According to Imam Shafei, if at the time of giving the option, the husband had the intention of divorce, and the woman opts for separation, it will amount to one reversible divorce. According to Imam Malik, it will amount to three divorces in case the wife had been enjoyed; in case she had not been enjoyed, the husband’s claim to have intended only one divorce will be admitted.

(c) In case the words “You are divorced if you so please” have been used and the woman has opted for divorce, it will be a reversible divorce and not an irreversible one.

(7) If after the husband has given the option for separation, the woman chooses to remain in wedlock, no divorce will take place at all. This is the opinion of Umar, Abdullah bin Masud, Aishah, Abu ad-Darda, Ibn Abbas and Ibn Umar, and the same has been adopted by majority of the jurists. When Masruq ask

Ibn-Kathir

The tafsir of Surah Ahzab verse 29 by Ibn Kathir is unavailable here.
Please refer to Surah Ahzab ayat 28 which provides the complete commentary from verse 28 through 29.

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