مُخۡلَص
Appears 9 times in Quran
Derived Words (5)
Words derived from the stem "مُخۡلَص".
- a chosen one
- the chosen
- Our chosen servants
- Thy chosen servants from among them
- Allah’s chosen servants
- the chosen servants of Allah
Occurrences in Quran
Found 9 verses containing "مُخۡلَص".
وَلَقَدۡ ہَمَّتۡ بِہٖ ۖ وَہَمَّ بِہَا لَوۡلَاۤ اَنۡ رَّاٰ بُرۡہٰنَ رَبِّہٖ ۚ کَذٰلِکَ لِنَصۡرِفَ عَنۡہُ السُّوۡٓءَ وَالۡفَحۡشَآءَ ۚ اِنَّہٗ مِنۡ عِبَادِنَا الۡمُخۡلَصِیۡنَ
The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.
By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.
Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham).
Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets.
1528
Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets.
1373
The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.
1374
By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.
1375
Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham).
اِلَّا عِبَادَکَ مِنۡہُمُ الۡمُخۡلَصِیۡنَ
38:84.
38:84.
f
38:84.
a
38:83.
1744
Commentary:
The verse mentions the specially chosen class of people i.e. Prophets, etc. who are granted protection against Satan. See also v. 43.
f
38:84.
وَاذۡکُرۡ فِی الۡکِتٰبِ مُوۡسٰۤی ۚ اِنَّہٗ کَانَ مُخۡلَصًا وَّکَانَ رَسُوۡلًا نَّبِیًّا
33:70.
قرآن میں ذکر کرنے کے یہ معنے ہیں کہ قرآن مجید ان کے صحیح واقعات بیان کرتا ہے لیکن بائبل غلطی اور مبالغہ سے کام لیتی ہے اس لئے قرآن کریم کو اصلاح کی ضرورت پیش آئی۔ پس اصل صحیح تاریخ بیان ہونی چاہئے ورنہ بائبل کے بیان سے دنیا گمراہ ہوگی۔
33:70.
The words, he was a Messenger, a Prophet, explain and remove a popular misconception, viz. that a Rasul (Messenger) is one who brings a new Law and a new Book and a Nabi (Prophet) is one who is commissioned by God only for the reformation of his people, and though, like a Rasul, a Nabi receives Divine revelations, yet he brings no Law or Book containing new commandments and ordinances. According to this popular notion every Rasul (Messenger) is necessarily a Nabi (Prophet) but not every Nabi a Rasul. The verse under comment demolishes this wrong notion because if a Rasul (Messenger) is one who brings a new Book and a new Law and as such is necessarily a Nabi (Prophet), then the addition of the word Nabi to the word Rasul in this and other verses is superfluous and redundant. The fact is that every Rasul is a Nabi and every Nabi a Rasul. These two words are interchangeable and represent two
33:70.
Commentary:
The account of Abraham is followed by that of Moses—Isaac and Jacob having been mentioned only casually and by the way in v. 50 above. In Moses, God’s covenant with Abraham about the progeny of Isaac, found its fullest and completest manifestation. The visible mark of this divine covenant was the bestowal of Canaan on Abraham’s progeny (Gen. 17:8) which took place in the time of Moses’ Successor. The Israelite Prophets who came after Moses were only Reformer-Prophets who carried on and fulfilled his work and mission. This is why after Moses God adverts to His promise to Abraham about Ishmael which saw its sublimest and most complete and perfect manifestation and consummation in the Holy Prophet of Islam who was a descendant of Ishmael.
The words, he was a Messenger and a Prophet, explain and remove a popular misconception. According to popular notion a رسول (Messenger) is one who brings a new Law and a new Book and a نبی (Prophet) is one who is commissioned by God only for the reformation of his people. He also receives Divine revelation but brings no Law or Book containing new commandments and ordinances. According to this popular notion every رسول (Messenger) is necessarily a نبی (Prophet) but not every نبی a رسول. The verse under comment, however, demolishes this wrong notion because if a رسول (Messenger) is one who brings a new Book and a new Law and as such is necessarily a نبی (Prophet), then the addition of the word نبی to the word رسول in this and other verses is superfluous and redundant. In fact, every رسولis a نبی and every نبی a رسول. These two words represent two aspects of the same office and two functions of the same person. A Divine Reformer is a رسول inasmuch as he receives messages from God (رسالت meaning a message) and he is a نبی in the sense that he conveys those Messages to the people to whom he is sent (نبوت meaning the conveying of a message). Thus every رسول(Messenger) is a نبی (Prophet) because after receiving Divine Messages he conveys them to his people and every نبی is a رسول because he conveys to his people those Messages which he receives from God. Only the functions of نبی follow those of رسول. In his capacity as رسولhe first receives messages from God and then in his capacity as نبیhe conveys them to his people. This is why here and everywhere in the Quran when these two words—رسول and نبی occur together, invariably the word نبی follows the word رسول because that is the natural order.
See also 7:158, 159; 19:31, 55. The bringing of a new Book or a new Law, therefore, is not the necessary concomitant of a نبی or a رسول. A رسول or a نبیmay or may not bring a new Law. All Messengers (رسول) and Prophets (نبی) are of two categories—(a) those that bring a new Book and a new Law and (b) those that do not. This classification of رسول and نبی into two categories is supported by the Quranitself. See 5:45.
c
33:70.
1
قرآن میں ذکر کرنے کے یہ معنے ہیں کہ قرآن مجید ان کے صحیح واقعات بیان کرتا ہے لیکن بائبل غلطی اور مبالغہ سے کام لیتی ہے اس لئے قرآن کریم کو اصلاح کی ضرورت پیش آئی۔ پس اصل صحیح تاریخ بیان ہونی چاہئے ورنہ بائبل کے بیان سے دنیا گمراہ ہوگی۔
a
33:70.
2194
Commentary:
The account of Abraham is followed by that of Moses—Isaac and Jacob having been mentioned only casually and by the way in v. 50 above. In Moses, God’s covenant with Abraham about the progeny of Isaac, found its fullest and completest manifestation. The visible mark of this divine covenant was the bestowal of Canaan on Abraham’s progeny (Gen. 17:8) which took place in the time of Moses’ Successor. The Israelite Prophets who came after Moses were only Reformer-Prophets who carried on and fulfilled his work and mission. This is why after Moses God adverts to His promise to Abraham about Ishmael which saw its sublimest and most complete and perfect manifestation and consummation in the Holy Prophet of Islam who was a descendant of Ishmael.
The words, he was a Messenger and a Prophet, explain and remove a popular misconception. According to popular notion a رسول (Messenger) is one who brings a new Law and a new Book and a نبی (Prophet) is one who is commissioned by God only for the reformation of his people. He also receives Divine revelation but brings no Law or Book containing new commandments and ordinances. According to this popular notion every رسول (Messenger) is necessarily a نبی (Prophet) but not every نبی a رسول. The verse under comment, however, demolishes this wrong notion because if a رسول (Messenger) is one who brings a new Book and a new Law and as such is necessarily a نبی (Prophet), then the addition of the word نبی to the word رسول in this and other verses is superfluous and redundant. In fact, every رسولis a نبی and every نبی a رسول. These two words represent two aspects of the same office and two functions of the same person. A Divine Reformer is a رسول inasmuch as he receives messages from God (رسالت meaning a message) and he is a نبی in the sense that he conveys those Messages to the people to whom he is sent (نبوت meaning the conveying of a message). Thus every رسول(Messenger) is a نبی (Prophet) because after receiving Divine Messages he conveys them to his people and every نبی is a رسول because he conveys to his people those Messages which he receives from God. Only the functions of نبی follow those of رسول. In his capacity as رسولhe first receives messages from God and then in his capacity as نبیhe conveys them to his people. This is why here and everywhere in the Quran when these two words—رسول and نبی occur together, invariably the word نبی follows the word رسول because that is the natural order.
See also 7:158, 159; 19:31, 55. The bringing of a new Book or a new Law, therefore, is not the necessary concomitant of a نبی or a رسول. A رسول or a نبیmay or may not bring a new Law. All Messengers (رسول) and Prophets (نبی) are of two categories—(a) those that bring a new Book and a new Law and (b) those that do not. This classification of رسول and نبی into two categories is supported by the Quranitself. See 5:45.
a
33:70.
1780
The words, he was a Messenger, a Prophet, explain and remove a popular misconception, viz. that a Rasul (Messenger) is one who brings a new Law and a new Book and a Nabi (Prophet) is one who is commissioned by God only for the reformation of his people, and though, like a Rasul, a Nabi receives Divine revelations, yet he brings no Law or Book containing new commandments and ordinances. According to this popular notion every Rasul (Messenger) is necessarily a Nabi (Prophet) but not every Nabi a Rasul. The verse under comment demolishes this wrong notion because if a Rasul (Messenger) is one who brings a new Book and a new Law and as such is necessarily a Nabi (Prophet), then the addition of the word Nabi to the word Rasul in this and other verses is superfluous and redundant. The fact is that every Rasul is a Nabi and every Nabi a Rasul. These two words are interchangeable and represent two
اِلَّا عِبَادَ اللّٰہِ الۡمُخۡلَصِیۡنَ
Commentary:
From this verse begins a description of the rewards of Paradise that the believers will receive in the next life and also the great Divine boons and blessings that were bestowed upon the righteous Companions of the Holy Prophet in this very life.
3297
Commentary:
From this verse begins a description of the rewards of Paradise that the believers will receive in the next life and also the great Divine boons and blessings that were bestowed upon the righteous Companions of the Holy Prophet in this very life.
اِلَّا عِبَادَ اللّٰہِ الۡمُخۡلَصِیۡنَ
اِلَّا عِبَادَ اللّٰہِ الۡمُخۡلَصِیۡنَ
اِلَّا عِبَادَ اللّٰہِ الۡمُخۡلَصِیۡنَ
لَکُنَّا عِبَادَ اللّٰہِ الۡمُخۡلَصِیۡنَ
اِلَّا عِبَادَکَ مِنۡہُمُ الۡمُخۡلَصِیۡنَ
15:41; 17:66.
Commentary:
The words "chosen servants" apply particularly to the Prophets who are completely immune to the temptations and seductions of Satan. They can commit no sin and, therefore, are completely free from spiritual fall. See also 15:41.
e
15:41; 17:66.
3435
Commentary:
The words "chosen servants" apply particularly to the Prophets who are completely immune to the temptations and seductions of Satan. They can commit no sin and, therefore, are completely free from spiritual fall. See also 15:41.