إِنّا أَخلَصناهُم بِخالِصَةٍ ذِكرَى الدّارِ

Indeed We purified them with the exclusiveness of the remembrance of the abode [of the hereafter].

EXEGESIS

Akhlaṣnā (purified) and khāliṣah (exclusive) both come from the root of kh-l-ṣ, which means to purify something by removing all impurities and deviations from it.^{‎[1]Tibyan, 8/571.}

Dār (abode) means a residence or abode. Here it refers to the hereafter and is used in the absolute (al-dār), as if there is no other abode than it.^{‎[2]Nemuneh, 19/308.}

EXPOSITION

Following the merits mentioned in the previous verse, God explains that such stations can only be achieved by one who turns away from the world and devotes his attention to the hereafter, like in the verse, So avoid those who turn away from Our remembrance and desire nothing but the life of the world (53:29).^{‎[3]Mizan, 17/211-212.} The three great prophets turned away from worldly attachments and focused their attention on their Lord, so He purified them with the exclusiveness of the remembrance of the abode. It is reported from Mujāhid that this means He purified them to exclusively remember the hereafter, never lusting after worldly goods.^{‎[4]Tabrisi, 8/749; Tabari, 23/110; Zamakhshari, 4/99; Baghawi, 4/74.}

While others may remember the hereafter from time to time – especially when losing a loved one, or attending a funeral, or similar event – these purified ones remember it constantly, sincerely, and with great focus.^{‎[5]Nemuneh, 19/309.}

Interestingly, this rank of exclusive remembrance of the hereafter is said to be facilitated by God’s blessing, We purified them. This is addressed more in the next verse.

REVIEW OF TAFSĪR LITERATURE

There are several other possibilities suggested for the meaning of this verse:

1. From Jubbāʾī, that it means that they were purified and selected for remembrance in this world, meaning that people in this world would remember them. Like in the verse, We gave him Isaac and Jacob, and each We made a prophet. And We gave them out of Our mercy, and conferred on them a worthy and lofty repute (19:49-50).^{‎[6]Tabrisi, 8/750; Razi, 26/400; Mizan, 17/212.} This is unlikely though, because of the usage of the absolute al-dār and also dhikrā (remembrance) is not very fitting for this meaning.^{‎[7]Nemuneh, 19/309.}
2. From Qatādah, that they remind people of the hereafter.^{‎[8]Tabari, 23/110.}
3. From Suddī and Ibn Zayd, that they have been given the best of the hereafter, meaning paradise.^{‎[9]Tabari, 23/110.}
4. Ṭūsī says they remind people of the hereafter and encourage abstinence in this world. Alternatively, he says it could mean that they regularly remember the hereafter and the return to God.^{‎[10]Tibyan, 8/571.}

[1] Tibyan, 8/571.
[2] Nemuneh, 19/308.
[3] Mizan, 17/211-212.
[4] Tabrisi, 8/749; Tabari, 23/110; Zamakhshari, 4/99; Baghawi, 4/74.
[5] Nemuneh, 19/309.
[6] Tabrisi, 8/750; Razi, 26/400; Mizan, 17/212.
[7] Nemuneh, 19/309.
[8] Tabari, 23/110.
[9] Tabari, 23/110.
[10] Tibyan, 8/571.