مُخْلِصِينَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "مُخْلِصِينَ".
قُلْ أَمَرَ رَبِّى بِٱلْقِسْطِ ۖ وَأَقِيمُوا۟ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ
4:59; 16:91; 57:26.
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
4:59; 16:91; 57:26.
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
4:59; 16:91; 57:26.
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
1
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
a
4:59; 16:91; 57:26.
931
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
965
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
966
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
17:67; 29:66; 31:33.
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
یعنی کشتیوں کے شاندار چلنے پر۔
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
17:67; 29:66; 31:33.
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
17:67; 29:66; 31:33.
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
d
17:67; 29:66; 31:33.
1
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
2
یعنی کشتیوں کے شاندار چلنے پر۔
3
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
a
17:67; 29:66; 31:33.
1298
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
e
17:67; 29:66; 31:33.
1251
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
فَإِذَا رَكِبُوا۟ فِى ٱلْفُلْكِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ إِذَا هُمْ يُشْرِكُونَ
10:23; 31:33.
10:23; 31:33.
10:23; 31:33.
b
10:23; 31:33.
a
10:23; 31:33.
a
10:23; 31:33.
وَإِذَا غَشِيَهُم مَّوْجٌ كَٱلظُّلَلِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ فَمِنْهُم مُّقْتَصِدٌ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا كُلُّ خَتَّارٍ كَفُورٍ
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
10:23; 17:68; 29:66.
10:24; 17:68.
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
10:23; 29:66.
10:24; 17:68.
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
a
10:23; 17:68; 29:66.
b
10:24; 17:68.
1
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
b
10:23; 29:66.
c
10:24; 17:68.
3056
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
b
10:23; 17:68; 29:66.
c
10:24; 17:68.
2318
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
فَٱدْعُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
29:66; 31:33; 98:6.
29:66; 31:33; 98:6.
29:66; 31:33; 98:6.
a
29:66; 31:33; 98:6.
d
29:66; 31:33; 98:6.
d
29:66; 31:33; 98:6.
هُوَ ٱلْحَىُّ لَآ إِلَٰهَ إِلَّا هُوَ فَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ ۗ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
39:12; 98:6.
عربی کے الفاظ کے لحاظ سے یہاں ضمیر استعمال ہونی چاہیے مگر چونکہ پہلے اللہ کا ذکر گذر چکا ہے اور اردو میں مضمون واضح نہیں ہوتا ہم نے اس جگہ اللہ کا لفظ کھول کر لکھ دیا ہے اور اس کے بعد ضمیر ہی رہنے دی ہے یہ صرف عربی اور اردو کے طریق بیان کا فرق ہے۔
39:12; 98:6.
39:12; 98:6.
d
39:12; 98:6.
1
عربی کے الفاظ کے لحاظ سے یہاں ضمیر استعمال ہونی چاہیے مگر چونکہ پہلے اللہ کا ذکر گذر چکا ہے اور اردو میں مضمون واضح نہیں ہوتا ہم نے اس جگہ اللہ کا لفظ کھول کر لکھ دیا ہے اور اس کے بعد ضمیر ہی رہنے دی ہے یہ صرف عربی اور اردو کے طریق بیان کا فرق ہے۔
d
39:12; 98:6.
b
39:12; 98:6.
وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ
عربی میں کبھی ضمیر بالمعنٰے پھیری جاتی ہے۔ اس جگہ دِیْنٌ کا لفظ ہے جس کے ایک معنے طَرِیْقَۃٌ کے ہیں۔ پس طَرِیْقَۃٌ کے معنوں کو مدنظر رکھ کر قرآن مجیدنے اس کی صفت قَیِّمَۃٌ بیان کر دی ہے جو مؤنث ہے اور جس کے مقام کے لحاظ سے ہم نے معنے کر دیئے ہیں۔ جو نہایت صاف اور سیدھے معنی ہیں۔
31:33; 40:15.
Commentary:
دین (religion) means obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane & Aqrab). The verse may signify:
(1) They should have rendered full and sincere obedience to Divine commandments.
(2) When they got mastery or ascendancy, they should have devoted all their power and prestige to obtaining God’s pleasure.
(3) All their plans should have been directed towards the achievement of the one supreme object—pleasure of God.
(4) Their fear of God and love for Him should have been completely sincere and honest.
(5) They should have imbibed Divine attributes; and all their friendships and enmities should have been for the sake of God.
d
40:15.
1751
دِيْن (Din)的意思是: 服从; 指挥; 命令; 计划; 正道; 习惯或风俗; 行为或品行 (Lane)。
3
عربی میں کبھی ضمیر بالمعنٰے پھیری جاتی ہے۔ اس جگہ دِیْنٌ کا لفظ ہے جس کے ایک معنے طَرِیْقَۃٌ کے ہیں۔ پس طَرِیْقَۃٌ کے معنوں کو مدنظر رکھ کر قرآن مجیدنے اس کی صفت قَیِّمَۃٌ بیان کر دی ہے جو مؤنث ہے اور جس کے مقام کے لحاظ سے ہم نے معنے کر دیئے ہیں۔ جو نہایت صاف اور سیدھے معنی ہیں۔
b
31:33; 40:15.
4802
Commentary:
دین (religion) means obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane & Aqrab). The verse may signify:
(1) They should have rendered full and sincere obedience to Divine commandments.
(2) When they got mastery or ascendancy, they should have devoted all their power and prestige to obtaining God’s pleasure.
(3) All their plans should have been directed towards the achievement of the one supreme object—pleasure of God.
(4) Their fear of God and love for Him should have been completely sincere and honest.
(5) They should have imbibed Divine attributes; and all their friendships and enmities should have been for the sake of God.
d
40:15.
3400A
Din means, obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane).