خَالِصَۃ
Appears 5 times in Quran
Derived Words (3)
Words derived from the stem "خَالِصَۃ".
Occurrences in Quran
Found 5 verses containing "خَالِصَۃ".
قُلۡ اِنۡ کَانَتۡ لَکُمُ الدَّارُ الۡاٰخِرَۃُ عِنۡدَ اللّٰہِ خَالِصَۃً مِّنۡ دُوۡنِ النَّاسِ فَتَمَنَّوُا الۡمَوۡتَ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
2:112; 62:7.
یعنی رسول کریم صلی اللہ علیہ وسلم سے مباہلہ کرو۔ جیسا کہ سورۃ آل عمران آیت ۶۲ میں ہے۔
2:112; 62:7.
The meaning is that if the Jews are convinced that they are justified in their claim that God will bestow His favours upon them alone, and that the Holy Prophet’s claim is false, then they should invoke death and destruction upon the liar.
d
2:112; 62:7.
3
یعنی رسول کریم صلی اللہ علیہ وسلم سے مباہلہ کرو۔ جیسا کہ سورۃ آل عمران آیت ۶۲ میں ہے۔
a
2:112; 62:7.
101
Commentary:
See under 2:96 below.
c
2:112; 62:7.
122A
The meaning is that if the Jews are convinced that they are justified in their claim that God will bestow His favours upon them alone, and that the Holy Prophet’s claim is false, then they should invoke death and destruction upon the liar.
وَقَالُوۡا مَا فِیۡ بُطُوۡنِ ہٰذِہِ الۡاَنۡعٰمِ خَالِصَۃٌ لِّذُکُوۡرِنَا وَمُحَرَّمٌ عَلٰۤی اَزۡوٰجِنَا ۖ وَاِنۡ یَّکُنۡ مَّیۡتَۃً فَہُمۡ فِیۡہِ شُرَکَآءُ ۚ سَیَجۡزِیۡہِمۡ وَصۡفَہُمۡ ۚ اِنَّہٗ حَکِیۡمٌ عَلِیۡمٌ
Another absurd custom of the Arabs.
Commentary:
The verse refers to another absurd custom of the Arabs. The Divine attributes "Wise" and "All-Knowing" have been mentioned here to point out that the people got entangled in these foolish beliefs and practices because they turned away from the Wise and Knowing God and followed false deities and their foolish devotees.
879
Commentary:
The verse refers to another absurd custom of the Arabs. The Divine attributes "Wise" and "All-Knowing" have been mentioned here to point out that the people got entangled in these foolish beliefs and practices because they turned away from the Wise and Knowing God and followed false deities and their foolish devotees.
920
Another absurd custom of the Arabs.
قُلۡ مَنۡ حَرَّمَ زِیۡنَۃَ اللّٰہِ الَّتِیۡۤ اَخۡرَجَ لِعِبَادِہٖ وَالطَّیِّبٰتِ مِنَ الرِّزۡقِ ۚ قُلۡ ہِیَ لِلَّذِیۡنَ اٰمَنُوۡا فِی الۡحَیٰوۃِ الدُّنۡیَا خَالِصَۃً یَّوۡمَ الۡقِیٰمَۃِ ۗ کَذٰلِکَ نُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّعۡلَمُوۡنَ
2:169, 173; 23:52.
مراد یہ ہے کہ کھانے پینے اور پہننے میں غلاظت استعمال کرنا اسلام کے حکم کے خلاف ہے یہ مسیحیوں اور مشرکوں کی تعلیم تھی۔ قرآن مجید فرماتا ہے خداتعالیٰ گندہ رہنے کا حکم نہیں دے سکتا۔ اس کا حکم تو صفائی کے حق میں ہوتا ہے۔
ہندوؤں اور عیسائیوں کا عقیدہ ہے کہ ولی اللہ لوگ عمدہ غذا کبھی نہیں کھاتے۔ حالانکہ اسلام کہتا ہے کہ پاکیزہ غذائیں سب مومنوں کے لئے جائز ہیں۔ کیونکہ خداتعالیٰ نے اسی لئے ان کو پیدا کیا ہے۔
2:169, 173; 23:52.
The good and pure things provided by God are really meant for believers though they are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers to the exclusion of disbelievers.
2:169,173; 23:52.
Commentary:
Islam being not a religion of monasticism, the verse implies a rebuke for those who forbid the use of pure and good things.
The good and pure things of God’s provision, which are really meant for, and deserved by, believers only are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers only, to the exclusion of disbelievers.
e
2:169, 173; 23:52.
4
مراد یہ ہے کہ کھانے پینے اور پہننے میں غلاظت استعمال کرنا اسلام کے حکم کے خلاف ہے یہ مسیحیوں اور مشرکوں کی تعلیم تھی۔ قرآن مجید فرماتا ہے خداتعالیٰ گندہ رہنے کا حکم نہیں دے سکتا۔ اس کا حکم تو صفائی کے حق میں ہوتا ہے۔
5
ہندوؤں اور عیسائیوں کا عقیدہ ہے کہ ولی اللہ لوگ عمدہ غذا کبھی نہیں کھاتے۔ حالانکہ اسلام کہتا ہے کہ پاکیزہ غذائیں سب مومنوں کے لئے جائز ہیں۔ کیونکہ خداتعالیٰ نے اسی لئے ان کو پیدا کیا ہے۔
a
2:169,173; 23:52.
933
Commentary:
Islam being not a religion of monasticism, the verse implies a rebuke for those who forbid the use of pure and good things.
The good and pure things of God’s provision, which are really meant for, and deserved by, believers only are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers only, to the exclusion of disbelievers.
a
2:169, 173; 23:52.
968
The good and pure things provided by God are really meant for believers though they are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers to the exclusion of disbelievers.
یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَحۡلَلۡنَا لَکَ اَزۡوٰجَکَ الّٰتِیۡۤ اٰتَیۡتَ اُجُوۡرَہُنَّ وَمَا مَلَکَتۡ یَمِیۡنُکَ مِمَّاۤ اَفَآءَ اللّٰہُ عَلَیۡکَ وَبَنَاتِ عَمِّکَ وَبَنَاتِ عَمّٰتِکَ وَبَنَاتِ خَالِکَ وَبَنَاتِ خٰلٰتِکَ الّٰتِیۡ ہَاجَرۡنَ مَعَکَ وَامۡرَاَۃً مُّؤۡمِنَۃً اِنۡ وَّہَبَتۡ نَفۡسَہَا لِلنَّبِیِّ اِنۡ اَرَادَ النَّبِیُّ اَنۡ یَّسۡتَنۡکِحَہَا خَالِصَۃً لَّکَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ۗ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَیۡہِمۡ فِیۡۤ اَزۡوٰجِہِمۡ وَمَا مَلَکَتۡ اَیۡمٰنُہُمۡ لِکَیۡلَا یَکُوۡنَ عَلَیۡکَ حَرَجٌ ۗ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
بیویاں تو سب کی حلال ہوتی ہیں۔ پھر رسول کریم صلی اللہ علیہ وسلم کی بیویوں کا ذکر اس جگہ کیوں کیا؟ اس کا جواب یہ ہے کہ اسی سورت کی آیت۲۹ میں فرمایا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی خواہش ہے تو میں دنیا دے کر تم کو آزاد کر دیتا ہوں۔ اس طرح ان کا معاملہ معلق ہو گیا تھا۔ لیکن اس آیت کے اعلان کے بعد کسی ایک بیوی نے بھی نہیں کہا کہ مجھے دنیا دے کر چھوڑ دیں۔ جس سے معلوم ہوتا ہے کہ سب بیویوں کے دل میں دین کی خواہش تھی۔ دنیا کی خواہش نہیں تھی۔ اس آیت میں یہی بتایا گیا ہے کہ انہوں نے اپنے دل میں دنیا چھوڑنے اور رسول کریم صلی اللہ علیہ وسلم کے ساتھ رہنے کا فیصلہ کر لیا ہے۔
یہ صرف اجازت ہے عملًا رسول کریم صلی اللہ علیہ وسلم نے اس اجازت سے فائدہ نہیں اٹھایا۔ اگر حضرت ماریہ قبطیہؓ کی مثال پیش کی جائے تو اس کا جواب یہ ہے کہ حضرت ماریہؓ اور گروہ میں سے ہیں۔ اس آیت میں جنگ میں پکڑی جانے والی عورتوں کا ذکر ہے اور حضرت ماریہؓ کو مقوقس مصر نے اپنے ملک کے رواج کے مطابق لونڈی کے طور پر تحفۃً رسول کریم صلی اللہ علیہ وسلم کو بھیجا تھا۔ پس وہ اس آیت کے حکم سے باہر ہیں اور ان سے بھی رسول اللہ صلی اللہ علیہ وسلم کا نکاح ثابت ہے۔
اس آیت سے ظاہر ہے کہ وہ مخالف جو کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم نے یہ حکم خاص طور پر اپنے لئے نازل کر لیا ہے درست نہیں کیونکہ اس آیت میں صاف لکھا ہے کہ یہ حکم تمام انبیاء کے لئے ہے۔ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے نہیں۔ کیونکہ جہاں یہ فرمایا ہے کہ یہ حکم خاص تیرے لئے ہے وہاں آگے یہ بڑھا دیا ہے کہ مومنوں کے سوا۔ جس کے یہ معنے ہیں کہ مومنوں کے لئے یہ حکم نہیں۔ لیکن مومنوں کے سوا جو انبیاء ہیں ان کے لئے یہ حکم ہے خواہ وہ گذشتہ تھے یا آئندہ ہوں گے۔
ایسی کسی عورت سے رسول کریم صلی اللہ علیہ وسلم نے شادی نہیں کی۔ یہ سب احکام بطور اجازت ہیں۔ دشمن اعترض کرتا ہے کہ اپنے لئے خاص حکم آپ نے اتار لئے۔ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب ان اجازتوں پر عمل ہی نہیں کیا تو دشمن کا منہ کالا ہو گیا اور اس کا یہ اعتراض باطل ہو گیا کہ اپنی خواہشات کے پورا کرنے کے لئے خاص مراعات قرآن کریم نے بیان کر دی ہیں۔ آیت نمبر۳ سے بھی ظاہر ہے کہ یہ حکم صرف بعض بیویوں کے متعلق رسول کریم صلی اللہ علیہ وسلم کی نیک رائے ظاہر کرنے کے لئے ہے آپ کے لئے کوئی خاص راستہ کھولنے کے لئے نہیں۔
’’خوب جانتے ہیں‘‘ سے مراد یہ ہے کہ اس کو تجھ پر ظاہر بھی کر دیا ہے۔ چنانچہ فرمایا ’’تاکہ تجھ پر تنگی نہ ہو‘‘ یعنی مسئلہ بتاتے وقت یہ خیال نہ ہو کہ خداتعالیٰ کی مرضی معلوم نہیں۔
This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet’s company. The present verse, by implication, refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Qur’an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them.
The Holy Prophet’s marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with
Commentary:
This verse should be read along with vv. 29 and 30 above. In those verses the wives of the Holy Prophet were offered a choice between the companionship of the Holy Prophet and the material benefits and comforts of life, but they preferred the Prophet’s company. The present verse by implication refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Quran. Till they gave their reply, the marital relations between them and the Holy Prophet remained, as it were, in a state of suspension. The verse shows that while the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52) he did not exercise the choice and in deference to his wishes God permitted him in the present verse to retain all his wives.
The verse refers to three kinds of women whom the Holy Prophet could marry in addition to his already wedded wives: (1) Women who were taken prisoner in wars against Islam; (2) women who had migrated to Medina with the Holy Prophet, and (3) a woman who should offer herself for marriage to him. This shows that the Holy Prophet’s marriages were motivated by considerations other than sensuous gratification as his ignorant and mischievous critics try to depict. Those who had left their hearths and homes for the sake of Islam and those whose husbands had been killed in wars fighting in defence of Islam had special claim on the Holy Prophet’s consideration. It is in view of these considerations that he married most of his wives. He married Hafsah whose husband was killed in the Battle of Badr; Zainab bint Khuzaimah whose husband was killed in the Battle of Uhud; Ummi Salmah whose husband died in 4 A.H., and Ummi Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Banu Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab, the divorced wife of Zaid in 5 A.H. in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H., and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful", he gave a death blow to slavery. Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty, and yet his cruel and mean traducers vainly try to depict him as a person who was given to gratifying his carnal desires. They deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady fifteen years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of a very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from motives attributed to the Holy Prophet? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet’s motives in marrying his wives?
The words "if she entrusts herself to the Prophet" have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause, "This provision is only for thee as against other believers," means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. In fact, marriages of the Holy Prophet were dictated by much higher and nobler considerations than merely personal ones. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed, limiting to four the number of wives allowed to Muslims at one time.
The words, "We have already made known what We have enjoined on them concerning their wives," refer to the commandment contained in 4:4.
1
بیویاں تو سب کی حلال ہوتی ہیں۔ پھر رسول کریم صلی اللہ علیہ وسلم کی بیویوں کا ذکر اس جگہ کیوں کیا؟ اس کا جواب یہ ہے کہ اسی سورت کی آیت۲۹ میں فرمایا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی خواہش ہے تو میں دنیا دے کر تم کو آزاد کر دیتا ہوں۔ اس طرح ان کا معاملہ معلق ہو گیا تھا۔ لیکن اس آیت کے اعلان کے بعد کسی ایک بیوی نے بھی نہیں کہا کہ مجھے دنیا دے کر چھوڑ دیں۔ جس سے معلوم ہوتا ہے کہ سب بیویوں کے دل میں دین کی خواہش تھی۔ دنیا کی خواہش نہیں تھی۔ اس آیت میں یہی بتایا گیا ہے کہ انہوں نے اپنے دل میں دنیا چھوڑنے اور رسول کریم صلی اللہ علیہ وسلم کے ساتھ رہنے کا فیصلہ کر لیا ہے۔
2
یہ صرف اجازت ہے عملًا رسول کریم صلی اللہ علیہ وسلم نے اس اجازت سے فائدہ نہیں اٹھایا۔ اگر حضرت ماریہ قبطیہؓ کی مثال پیش کی جائے تو اس کا جواب یہ ہے کہ حضرت ماریہؓ اور گروہ میں سے ہیں۔ اس آیت میں جنگ میں پکڑی جانے والی عورتوں کا ذکر ہے اور حضرت ماریہؓ کو مقوقس مصر نے اپنے ملک کے رواج کے مطابق لونڈی کے طور پر تحفۃً رسول کریم صلی اللہ علیہ وسلم کو بھیجا تھا۔ پس وہ اس آیت کے حکم سے باہر ہیں اور ان سے بھی رسول اللہ صلی اللہ علیہ وسلم کا نکاح ثابت ہے۔
3
اس آیت سے ظاہر ہے کہ وہ مخالف جو کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم نے یہ حکم خاص طور پر اپنے لئے نازل کر لیا ہے درست نہیں کیونکہ اس آیت میں صاف لکھا ہے کہ یہ حکم تمام انبیاء کے لئے ہے۔ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے نہیں۔ کیونکہ جہاں یہ فرمایا ہے کہ یہ حکم خاص تیرے لئے ہے وہاں آگے یہ بڑھا دیا ہے کہ مومنوں کے سوا۔ جس کے یہ معنے ہیں کہ مومنوں کے لئے یہ حکم نہیں۔ لیکن مومنوں کے سوا جو انبیاء ہیں ان کے لئے یہ حکم ہے خواہ وہ گذشتہ تھے یا آئندہ ہوں گے۔
4
ایسی کسی عورت سے رسول کریم صلی اللہ علیہ وسلم نے شادی نہیں کی۔ یہ سب احکام بطور اجازت ہیں۔ دشمن اعترض کرتا ہے کہ اپنے لئے خاص حکم آپ نے اتار لئے۔ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب ان اجازتوں پر عمل ہی نہیں کیا تو دشمن کا منہ کالا ہو گیا اور اس کا یہ اعتراض باطل ہو گیا کہ اپنی خواہشات کے پورا کرنے کے لئے خاص مراعات قرآن کریم نے بیان کر دی ہیں۔ آیت نمبر۳ سے بھی ظاہر ہے کہ یہ حکم صرف بعض بیویوں کے متعلق رسول کریم صلی اللہ علیہ وسلم کی نیک رائے ظاہر کرنے کے لئے ہے آپ کے لئے کوئی خاص راستہ کھولنے کے لئے نہیں۔
5
’’خوب جانتے ہیں‘‘ سے مراد یہ ہے کہ اس کو تجھ پر ظاہر بھی کر دیا ہے۔ چنانچہ فرمایا ’’تاکہ تجھ پر تنگی نہ ہو‘‘ یعنی مسئلہ بتاتے وقت یہ خیال نہ ہو کہ خداتعالیٰ کی مرضی معلوم نہیں۔
3111
Commentary:
This verse should be read along with vv. 29 and 30 above. In those verses the wives of the Holy Prophet were offered a choice between the companionship of the Holy Prophet and the material benefits and comforts of life, but they preferred the Prophet’s company. The present verse by implication refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Quran. Till they gave their reply, the marital relations between them and the Holy Prophet remained, as it were, in a state of suspension. The verse shows that while the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52) he did not exercise the choice and in deference to his wishes God permitted him in the present verse to retain all his wives.
The verse refers to three kinds of women whom the Holy Prophet could marry in addition to his already wedded wives: (1) Women who were taken prisoner in wars against Islam; (2) women who had migrated to Medina with the Holy Prophet, and (3) a woman who should offer herself for marriage to him. This shows that the Holy Prophet’s marriages were motivated by considerations other than sensuous gratification as his ignorant and mischievous critics try to depict. Those who had left their hearths and homes for the sake of Islam and those whose husbands had been killed in wars fighting in defence of Islam had special claim on the Holy Prophet’s consideration. It is in view of these considerations that he married most of his wives. He married Hafsah whose husband was killed in the Battle of Badr; Zainab bint Khuzaimah whose husband was killed in the Battle of Uhud; Ummi Salmah whose husband died in 4 A.H., and Ummi Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Banu Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab, the divorced wife of Zaid in 5 A.H. in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H., and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful", he gave a death blow to slavery. Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty, and yet his cruel and mean traducers vainly try to depict him as a person who was given to gratifying his carnal desires. They deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady fifteen years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of a very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from motives attributed to the Holy Prophet? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet’s motives in marrying his wives?
The words "if she entrusts herself to the Prophet" have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause, "This provision is only for thee as against other believers," means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. In fact, marriages of the Holy Prophet were dictated by much higher and nobler considerations than merely personal ones. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed, limiting to four the number of wives allowed to Muslims at one time.
The words, "We have already made known what We have enjoined on them concerning their wives," refer to the commandment contained in 4:4.
2362
This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet’s company. The present verse, by implication, refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Qur’an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them.
The Holy Prophet’s marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with
اِنَّاۤ اَخۡلَصۡنٰہُمۡ بِخَالِصَۃٍ ذِکۡرَی الدَّارِ