Detailed Exegesis

Idh (When): In this verse, as well as in the following two verses, the word idh is used as a circumstantial particle (ẓarf) and refers to an implied “remember” (udhkurū). This implies that the verse is calling for remembrance of a specific divine act.

The sentence “wa-ttakh__idh__ū min maqām Ibrāhīm muṣallan” (Take the Station of Abraham as a place of prayer) could be understood as a command conjoined to an omitted phrase such as “perform Ḥajj” (ḥujjū) or “perform ṭawāf” (ṭūfū). In this case, the meaning would precede the call to remembrance (idh). Therefore, the implied meaning of the verse can be understood as follows: “Perform Ḥajj or ṭawāf, and take the Station of Abraham as a place of prayer, and remember when We made the House a place of return for the people...”

If jaʿalnā (We made) is interpreted as a predicate indicating the origination of an act (inshāʾ), then conjoining ittakh__idh__ū (take) to it—also an act of origination—is permissible.

Al-Bayt: A bayt is a place where family members gather and spend the night, for example, and since poetry gathers the parts of letters and speech within itself, it is also called a bayt.(138) A bayt may sometimes be constructed from stone and clay, and at other times from materials like leather, wool, and hair. For instance, the Qur’an states: “He has made for you from the hides of cattle tents which you find light to carry.” [Qur’an 16:80]

Whenever “the House” (al-bayt) is mentioned in an absolute sense in the Qur’an, it predominantly refers to the Kaʿba (ʿalam bi-l-ghalaba). In most cases, this term is used simply as “al-bayt,” without further descriptions related to the Kaʿba. However, in some instances, it is described with terms such as “sacred” (ḥarām) [5:2], “sanctified” (muḥarram) [14:37], or “ancient” (ʿatīq) [22:29]. Even in the era of ignorance (jāhiliyya), the Kaʿba was referred to as bayt.

The addition of the word “bayt” to “God” (bayt Allāh) or to the first-person pronoun referring to God (baytī) is an honorific addition, symbolizing the special nobility of this sacred place. This is similar to the honorific references like “God’s she-camel” (nāqat Allāh) or “the month of Ramaḍān” (shahr Allāh), although God is above time and place. In this context, the expression baytī (My House) is considered even nobler than bayt Allāh (House of God).

Mathāba: The word thawb refers to the return of something to its original state or to a condition predestined and anticipated for it. Clothing is also called thawb because the raw materials spun for it return to the form that was originally intended, i.e., a garment. Similarly, reward for deeds is called thawāb because a person wears the garment of the deeds they have woven, and it returns to its owner.(139) This garment can sometimes be like “silk” or “brocade” made from righteous deeds, and at other times it is like “tar” woven from sins.

Although thawāb is mostly used to refer to the reward for good deeds, it has also been used in reference to the punishment for sins and evil deeds. For example, “Have the disbelievers been rewarded for what they used to do?” [83:36], and “Say, ‘Shall I inform you of what is worse than that as penalty from God?’” [5:60].

In the derivatives of the root thawb, the meaning of returning to an origin is considered in some way. Thus, thāba means rajaʿa (to return). Based on this, mathāba means “a place of return,” indicating that the Sacred House of God is the original homeland and a frequent place of return for the people.(140)

Wa-l-ʿākifīn: ʿĀkif is derived from the root ʿukūf, meaning iʿtikāf, which refers to focusing on a task with persistence and dedication, without being distracted.(141) In the verse under discussion, “ʿākifīn” refers to those who are in iʿtikāf or who are gazing at and visiting the Kaʿba in the Sacred Mosque and standing before it. Some exegetes have interpreted “ʿākifīn” to refer to those praying while standing, as bowing and prostration are also mentioned in this verse, as well as in “Purify My House for those who perform ṭawāf, and those who stand [in prayer], and those who bow and prostrate.” (ṭahhir baytī li-ṭ-ṭāʾifīn wa-l-qāʾimīn wa-r-rukkaʿ as-sujūd) [22:26].

In the second verse, the state of standing (qiyām) is specifically mentioned as qāʾimīn in place of ʿākifīn,(142) suggesting that the term ʿākifīn in the first verse also refers to those standing in prayer. However, it is essential to note two points: firstly, both ʿukūf and qiyām are affirmative states and do not contradict one another. Secondly, the titles “those who bow and prostrate” and “those who stand” are not exclusive to those performing ṭawāf or other worshippers near the Kaʿba. These descriptions apply to all worshippers who face the Kaʿba in various states of worship, as the Kaʿba is the qibla (direction of prayer) for Muslims, and their life slogan is “al-Kaʿba qibla__tī” (The Kaʿba is my qibla).(143)

Note: The words “aṭ-ṭāʾifīn” and “al-ʿākifīn” are in the sound plural form, while “wa-r-rukkaʿ” and “as-sujūd” are in the broken plural form. The variation in expressions between rukkāʿ and sujūd (plural of rukkāʿ and sajid, respectively), even though sujjad could have been used similarly to rukkāʿ, is employed to add variety in language.