مُخْلَصًا
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "مُخْلَصًا".
وَٱذْكُرْ فِى ٱلْكِتَٰبِ مُوسَىٰٓ ۚ إِنَّهُۥ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَّبِيًّا
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