سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 125
وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَـٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ ﴿125﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And (remember) when We made the House (the Ka‘bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqâm (place) of Ibrâhîm (Abraham) [or the stone on which Ibrâhîm (Abraham) عليه السلام stood while he was building the Ka‘bah] as a place of prayer (for some of your prayers, e.g. two Rak‘at after the Tawâf of the Ka‘bahat Makkah), and We commanded Ibrâhîm (Abraham) and Ismâ‘îl (Ishmael) that they should purify My House (the Ka‘bah at Makkah) for those who are circumambulating it, or staying (I‘tikâf), or bowing or prostrating themselves (there, in prayer).
Word by Word — Arabic, Transliteration & Meaning
وَإِذْ
wa-idh
And when
جَعَلْنَا
jaʿalnā
We made
ٱلْبَيْتَ
l-bayta
the House
مَثَابَةًۭ
mathābatan
a place of return
لِّلنَّاسِ
lilnnāsi
for mankind
وَأَمْنًۭا
wa-amnan
and (a place of) security
وَٱتَّخِذُوا۟
wa-ittakhidhū
and (said), "Take
مِن
min
[from]
مَّقَامِ
maqāmi
(the) standing place
إِبْرَٰهِـۧمَ
ib'rāhīma
(of) Ibrahim
مُصَلًّۭى ۖ
muṣallan
(as) a place of prayer
وَعَهِدْنَآ
waʿahid'nā
And We made a covenant
إِلَىٰٓ
ilā
with
إِبْرَٰهِـۧمَ
ib'rāhīma
Ibrahim
وَإِسْمَـٰعِيلَ
wa-is'māʿīla
and Ishmael
أَن
an
[that]
طَهِّرَا
ṭahhirā
[You both] purify
بَيْتِىَ
baytiya
My House
لِلطَّآئِفِينَ
lilṭṭāifīna
for those who circumambulate
وَٱلْعَـٰكِفِينَ
wal-ʿākifīna
and those who seclude themselves for devotion and prayer
وَٱلرُّكَّعِ
wal-rukaʿi
and those who bow down
ٱلسُّجُودِ
l-sujūdi
and those who prostrate
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 125) ➊ {مَثَابَةً:} This is a noun of place from {”ثَابَ يَثُوْبُ“} (to return), meaning "the place of returning." People repeatedly return to the House of Allah; their hearts are never satisfied. See Surah Al-Hajj (27) and Surah Ibrahim (37). The second characteristic is that it has been made a place of complete security. Even in the time of ignorance, a person would see his enemy there but would not harm him. Islam maintained this respect and even emphasized and increased it.
➋ There are two explanations regarding the Station of Ibrahim (peace be upon him). One is that it is the stone upon which Ibrahim (peace be upon him) stood while building the Ka'bah. In Sahih Muslim, in the incident of the Farewell Pilgrimage, it is mentioned from Jabir (may Allah be pleased with him) that when the Prophet (peace and blessings be upon him) finished the Tawaf, he came towards the Station of Ibrahim and recited this verse: «{ وَ اتَّخِذُوْا مِنْ مَّقَامِ اِبْرٰهٖمَ مُصَلًّى }» [ البقرۃ : ۱۲۵ ] Then he placed the Station (of Ibrahim) between himself and the House of Allah and prayed two units of prayer. [ مسلم، الحج، باب حجۃ النبی صلی اللہ علیہ وسلم : ۱۲۱۸ ] Just as the pilgrims do. In Sahih Bukhari, it is mentioned that the suggestion to pray near the Station of Ibrahim was given by Umar (may Allah be pleased with him), which Allah approved. [ بخاری، الصلوۃ، باب ما جاء فی القبلۃ … : ۴۰۲ ] The number of Umar's (may Allah be pleased with him) concurrences is eighteen.
The second explanation, in Tafsir Abd al-Razzaq with an authentic chain from Ibn Abbas (may Allah be pleased with them both), is that the Station of Ibrahim refers to the place of Hajj, i.e., the Haram and Arafat, where Ibrahim (peace be upon him) stayed during Hajj. Thus, the scholars say that the two units of prayer after Tawaf are valid wherever they are performed in the Haram.
➌ {طَهِّرَا بَيْتِيَ......:} Purification here does not only mean cleaning from rubbish and filth, but also purification from all impurities of idolatry and polytheism, because Tawaf, I'tikaf, bowing, and prostration are the rights of none but Allah. The polytheists of Makkah are being reminded of what was commanded to their forefather, and what kind of obedience they have shown by bringing idols into the very Ka'bah.
➋ There are two explanations regarding the Station of Ibrahim (peace be upon him). One is that it is the stone upon which Ibrahim (peace be upon him) stood while building the Ka'bah. In Sahih Muslim, in the incident of the Farewell Pilgrimage, it is mentioned from Jabir (may Allah be pleased with him) that when the Prophet (peace and blessings be upon him) finished the Tawaf, he came towards the Station of Ibrahim and recited this verse: «{ وَ اتَّخِذُوْا مِنْ مَّقَامِ اِبْرٰهٖمَ مُصَلًّى }» [ البقرۃ : ۱۲۵ ] Then he placed the Station (of Ibrahim) between himself and the House of Allah and prayed two units of prayer. [ مسلم، الحج، باب حجۃ النبی صلی اللہ علیہ وسلم : ۱۲۱۸ ] Just as the pilgrims do. In Sahih Bukhari, it is mentioned that the suggestion to pray near the Station of Ibrahim was given by Umar (may Allah be pleased with him), which Allah approved. [ بخاری، الصلوۃ، باب ما جاء فی القبلۃ … : ۴۰۲ ] The number of Umar's (may Allah be pleased with him) concurrences is eighteen.
The second explanation, in Tafsir Abd al-Razzaq with an authentic chain from Ibn Abbas (may Allah be pleased with them both), is that the Station of Ibrahim refers to the place of Hajj, i.e., the Haram and Arafat, where Ibrahim (peace be upon him) stayed during Hajj. Thus, the scholars say that the two units of prayer after Tawaf are valid wherever they are performed in the Haram.
➌ {طَهِّرَا بَيْتِيَ......:} Purification here does not only mean cleaning from rubbish and filth, but also purification from all impurities of idolatry and polytheism, because Tawaf, I'tikaf, bowing, and prostration are the rights of none but Allah. The polytheists of Makkah are being reminded of what was commanded to their forefather, and what kind of obedience they have shown by bringing idols into the very Ka'bah.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
125. 1. In relation to Hazrat Ibrahim, who is its original founder, Allah Almighty has mentioned two characteristics of the House of Allah here: one (a place of reward for people), the second means a place to which people return again and again. Whoever is honored with the visitation of the House of Allah once, remains restless to come again and again. This is such a longing that is never satisfied, rather it increases day by day. The second characteristic is a place of safety, meaning there is no fear of any enemy here. Thus, even in the age of ignorance, people would not take revenge from a mortal enemy within the boundaries of the Haram. Islam maintained its sanctity, rather emphasized and expanded it further.
25. 2. Maqam Ibrahim refers to the stone on which Hazrat Ibrahim (AS) stood while constructing the Ka'bah. On this stone are the footprints of Hazrat Ibrahim (AS). Now this stone has been preserved in a glass case, which every pilgrim can easily see during Tawaf. At this place, after completing Tawaf, it is commanded to offer two rak'ahs. Ayah (وَاتَّخِذُوْا مِنْ مَّقَامِ اِبْرٰهٖمَ مُصَلًّى) 2:125
25. 2. Maqam Ibrahim refers to the stone on which Hazrat Ibrahim (AS) stood while constructing the Ka'bah. On this stone are the footprints of Hazrat Ibrahim (AS). Now this stone has been preserved in a glass case, which every pilgrim can easily see during Tawaf. At this place, after completing Tawaf, it is commanded to offer two rak'ahs. Ayah (وَاتَّخِذُوْا مِنْ مَّقَامِ اِبْرٰهٖمَ مُصَلًّى) 2:125
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
125. And when We made the House (the Ka‘bah) a place of worship [151] and security for the people, (We said), "Take the standing place of Abraham [152] as a place of prayer." And We commanded Abraham ؑ and Ishmael ؑ to purify My House for those who perform Tawaf, and those who stay there for devotion, and those who bow and prostrate [153].
[151]
The Virtue of Maqam Ibrahim:
Mathabah means a place where people come and go repeatedly (for the purpose of Hajj, Umrah, Tawaf, and acts of worship such as prayer, etc.).
[152] It is the stone upon which Prophet Ibrahimؑ stood while constructing the Ka'bah. Standing on this very stone, he called people to Hajj. This stone is in the courtyard of the Ka'bah, and nowadays it has been preserved in a small glass dome-like structure. Hazrat Anasؓ narrates that Hazrat Umarؓ used to say, "In three matters, my opinion coincided with Allah's knowledge." (One of which was this:) "I said, O Messenger of Allahﷺ! Would it not be good if you took Maqam Ibrahimؑ as a place of prayer?" At that time, Allah revealed this verse:
﴿وَاتَّخِذُوْا مِنْ مَّقَامِ اِبْرٰهٖمَ مُصَلًّي﴾
Accordingly, those performing Tawaf offer two units of voluntary prayer at this place.
[153] The Virtue of Cleanliness in Mosques: It is understood that keeping mosques clean and arranging for lighting is a highly virtuous act, for which Allah especially commanded His two resolute messengers. Here, cleanliness does not only mean outward cleanliness, but also inner purity, that no polytheist should enter this house—those who begin to call upon others besides Allah and thus defile it. For the cleanliness and etiquette of mosques, consider the following hadiths:
1. Hazrat Anasؓ says that the Noble Prophetﷺ said: Spitting in the mosque is a sin, and its expiation is to bury it (or clean it). [ بخاري، كتاب الصلوٰة باب كفارة البزاق فى المسجد ]
2. Hazrat Abu Hurairahؓ narrates that there was a black woman who used to sweep the mosque. She died. When the Prophetﷺ did not see her, he asked the people about her. They said: She has died. "The Prophetﷺ said: Why did you not inform me? Show me her grave." Then he went to her grave and offered prayer. [بخاري، كتاب الصلٰوة، باب كنس المسجد]
3. Hazrat Anas bin Malikؓ says that once a Bedouin came and began to urinate in a corner of the Prophet's Mosque. The people scolded him. The Messenger of Allahﷺ forbade the people from scolding him. When he had finished urinating, the Prophetﷺ ordered the companionsؓ to pour a bucket of water over that spot. [بخاري، كتاب الوضوء، باب ترك النبى والناس الاعرابي حتي فرغ من بوله فى المسجد] And in another narration, when the Bedouin had finished urinating, the Prophetﷺ explained to him that these mosques are places for the remembrance of Allah, not for urine and filth, so they should be kept clean.
4. Hazrat Jabir bin Abdullahؓ says that the Prophetﷺ said: Whoever eats from this tree, i.e., garlic, should not come to our mosque. Ata says: I asked Jabirؓ whether raw garlic or cooked was meant? He said: I think it refers to raw garlic and its odor. [بخاري۔ كتاب الاذان، باب، ماجاء فى الثوم الني والبصل والكراث]
5. Saib bin Yazidؓ says: One day I was standing in the Prophet's Mosqueﷺ. Someone threw a stone at me. I looked and saw it was Hazrat Umarؓ. He said to me: Go and bring those two men to me. I brought them, and Hazrat Umarؓ asked them: Who are you and where have you come from? They said: We have come from Ta'if. Hazrat Umarؓ said: If you were residents of this city (Madinah), I would have certainly punished you. You raise your voices (make noise) in the Mosque of the Messenger of Allahﷺ. [بخاري، كتاب الصلٰوة، باب رفع الصوت فى المسجد]
[151]
The Virtue of Maqam Ibrahim:
Mathabah means a place where people come and go repeatedly (for the purpose of Hajj, Umrah, Tawaf, and acts of worship such as prayer, etc.).
[152] It is the stone upon which Prophet Ibrahimؑ stood while constructing the Ka'bah. Standing on this very stone, he called people to Hajj. This stone is in the courtyard of the Ka'bah, and nowadays it has been preserved in a small glass dome-like structure. Hazrat Anasؓ narrates that Hazrat Umarؓ used to say, "In three matters, my opinion coincided with Allah's knowledge." (One of which was this:) "I said, O Messenger of Allahﷺ! Would it not be good if you took Maqam Ibrahimؑ as a place of prayer?" At that time, Allah revealed this verse:
﴿وَاتَّخِذُوْا مِنْ مَّقَامِ اِبْرٰهٖمَ مُصَلًّي﴾
Accordingly, those performing Tawaf offer two units of voluntary prayer at this place.
[153] The Virtue of Cleanliness in Mosques: It is understood that keeping mosques clean and arranging for lighting is a highly virtuous act, for which Allah especially commanded His two resolute messengers. Here, cleanliness does not only mean outward cleanliness, but also inner purity, that no polytheist should enter this house—those who begin to call upon others besides Allah and thus defile it. For the cleanliness and etiquette of mosques, consider the following hadiths:
1. Hazrat Anasؓ says that the Noble Prophetﷺ said: Spitting in the mosque is a sin, and its expiation is to bury it (or clean it). [ بخاري، كتاب الصلوٰة باب كفارة البزاق فى المسجد ]
2. Hazrat Abu Hurairahؓ narrates that there was a black woman who used to sweep the mosque. She died. When the Prophetﷺ did not see her, he asked the people about her. They said: She has died. "The Prophetﷺ said: Why did you not inform me? Show me her grave." Then he went to her grave and offered prayer. [بخاري، كتاب الصلٰوة، باب كنس المسجد]
3. Hazrat Anas bin Malikؓ says that once a Bedouin came and began to urinate in a corner of the Prophet's Mosque. The people scolded him. The Messenger of Allahﷺ forbade the people from scolding him. When he had finished urinating, the Prophetﷺ ordered the companionsؓ to pour a bucket of water over that spot. [بخاري، كتاب الوضوء، باب ترك النبى والناس الاعرابي حتي فرغ من بوله فى المسجد] And in another narration, when the Bedouin had finished urinating, the Prophetﷺ explained to him that these mosques are places for the remembrance of Allah, not for urine and filth, so they should be kept clean.
4. Hazrat Jabir bin Abdullahؓ says that the Prophetﷺ said: Whoever eats from this tree, i.e., garlic, should not come to our mosque. Ata says: I asked Jabirؓ whether raw garlic or cooked was meant? He said: I think it refers to raw garlic and its odor. [بخاري۔ كتاب الاذان، باب، ماجاء فى الثوم الني والبصل والكراث]
5. Saib bin Yazidؓ says: One day I was standing in the Prophet's Mosqueﷺ. Someone threw a stone at me. I looked and saw it was Hazrat Umarؓ. He said to me: Go and bring those two men to me. I brought them, and Hazrat Umarؓ asked them: Who are you and where have you come from? They said: We have come from Ta'if. Hazrat Umarؓ said: If you were residents of this city (Madinah), I would have certainly punished you. You raise your voices (make noise) in the Mosque of the Messenger of Allahﷺ. [بخاري، كتاب الصلٰوة، باب رفع الصوت فى المسجد]
