وَهَبَ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "وَهَبَ".
Occurrences in Quran
Found 3 verses containing "وَهَبَ".
ٱلْحَمْدُ لِلَّهِ ٱلَّذِى وَهَبَ لِى عَلَى ٱلْكِبَرِ إِسْمَٰعِيلَ وَإِسْحَٰقَ ۚ إِنَّ رَبِّى لَسَمِيعُ ٱلدُّعَآءِ
Important Words:
اسماعیل (Ishmael), literally meaning "God heard the Prayer," was the eldest son of Abraham by his Egyptian wife, Hagar. He was born as a result of a prayer of Abraham when the latter was eighty-six years of age. In fulfilment of his dream in which he saw himself offering Ishmael as a sacrifice in the way of God, Abraham, being apprised by God, realized it was when he took the infant Ishmael and his mother Hagar to the wilderness of Arabia with a view to settling them in the barren and uncultivable valley of Mecca near the Sacred House of God. Twelve sons were born to Ishmael, the best known of whom is Kedar, the great ancestor of the Arab nation (Enc. Bib. & Jew. Enc.). See also 2:128-130.
اسحاق (Isaac) was the second son of Abraham by his wife, Sarah. He was the father of Jacob alias Israel, the great progenitor of the Israelites. He is known as "the Second Patriarch." He is considered by Jews and Christians to be that son of Abraham whom he offered to sacrifice in fulfilment of his dream. But the testimony of history and the Bible contradicts this assumption.
The expression of gratefulness to God on the part of Abraham for having been granted Ishmael and Isaac at a time when he was actually building the Ka‘bah seems to be rather misplaced. But the fact is that Abraham, in this verse, does not praise God for merely granting him two sons. The real reason why he praised God for giving him Ishmael and Isaac was that he was able in his old age to build the Ka‘bah with the help of one of them, and that he was leaving behind him two sons who would glorify God and establish His worship on the earth. He was glad that through his offspring he was enabled to make arrangements for the continuance of Divine worship in the world. This was the supreme object of his life and this was what he had been praying for. The verse also hints that, like Ishmael, Isaac was dedicated to the service of God.
Incidentally, the verse also throws interesting light on the sublimity of Abraham’s character and the purity of his great soul. He had left his firstborn in the wilderness of the barren and bleak valley of Mecca, apparently to die of starvation, yet he was expressing his gratefulness to God for granting him Ishmael and Isaac, as if, by his settling the former near the Sacred House of God, the very object of the child’s birth had been fulfilled.
1694
Important Words:
اسماعیل (Ishmael), literally meaning "God heard the Prayer," was the eldest son of Abraham by his Egyptian wife, Hagar. He was born as a result of a prayer of Abraham when the latter was eighty-six years of age. In fulfilment of his dream in which he saw himself offering Ishmael as a sacrifice in the way of God, Abraham, being apprised by God, realized it was when he took the infant Ishmael and his mother Hagar to the wilderness of Arabia with a view to settling them in the barren and uncultivable valley of Mecca near the Sacred House of God. Twelve sons were born to Ishmael, the best known of whom is Kedar, the great ancestor of the Arab nation (Enc. Bib. & Jew. Enc.). See also 2:128-130.
اسحاق (Isaac) was the second son of Abraham by his wife, Sarah. He was the father of Jacob alias Israel, the great progenitor of the Israelites. He is known as "the Second Patriarch." He is considered by Jews and Christians to be that son of Abraham whom he offered to sacrifice in fulfilment of his dream. But the testimony of history and the Bible contradicts this assumption.
The expression of gratefulness to God on the part of Abraham for having been granted Ishmael and Isaac at a time when he was actually building the Ka‘bah seems to be rather misplaced. But the fact is that Abraham, in this verse, does not praise God for merely granting him two sons. The real reason why he praised God for giving him Ishmael and Isaac was that he was able in his old age to build the Ka‘bah with the help of one of them, and that he was leaving behind him two sons who would glorify God and establish His worship on the earth. He was glad that through his offspring he was enabled to make arrangements for the continuance of Divine worship in the world. This was the supreme object of his life and this was what he had been praying for. The verse also hints that, like Ishmael, Isaac was dedicated to the service of God.
Incidentally, the verse also throws interesting light on the sublimity of Abraham’s character and the purity of his great soul. He had left his firstborn in the wilderness of the barren and bleak valley of Mecca, apparently to die of starvation, yet he was expressing his gratefulness to God for granting him Ishmael and Isaac, as if, by his settling the former near the Sacred House of God, the very object of the child’s birth had been fulfilled.
فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْمًا وَجَعَلَنِى مِنَ ٱلْمُرْسَلِينَ
28:22.
جو اس بات کا ثبوت ہے کہ میں نے دیدہ دانستہ کوئی شرارت نہیں کی تھی ورنہ خداتعالیٰ مجھے اس طرح نہ نوازتا۔
28:22.
The fact that after he had killed the Egyptian and fled. God made him a Prophet—a great Divine favour indeed—is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.
28:22.
Commentary:
By the words, "made me one of the Messengers," Moses means that the very fact that God has made him a Prophet is a proof that what he had done was not an intentional wrong but an unwitting act done on the spur of the moment.
e
28:22.
1
جو اس بات کا ثبوت ہے کہ میں نے دیدہ دانستہ کوئی شرارت نہیں کی تھی ورنہ خداتعالیٰ مجھے اس طرح نہ نوازتا۔
a
28:22.
2719A
Commentary:
By the words, "made me one of the Messengers," Moses means that the very fact that God has made him a Prophet is a proof that what he had done was not an intentional wrong but an unwitting act done on the spur of the moment.
a
28:22.
2103
The fact that after he had killed the Egyptian and fled. God made him a Prophet—a great Divine favour indeed—is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.
يَٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحْلَلْنَا لَكَ أَزْوَٰجَكَ ٱلَّٰتِىٓ ءَاتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَٰلَٰتِكَ ٱلَّٰتِى هَاجَرْنَ مَعَكَ وَٱمْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِىِّ إِنْ أَرَادَ ٱلنَّبِىُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِن دُونِ ٱلْمُؤْمِنِينَ ۗ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِىٓ أَزْوَٰجِهِمْ وَمَا مَلَكَتْ أَيْمَٰنُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
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.
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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