Hac 26:

•  Bir zamanlar, İbrahim(as)'a Beytullah'ın kurulacağı yeri gösterdiğimiz zaman, (ona demiştik ki):' Bana kimseyi ortak koşma!, Benim mabedimi onu tavaf edecek olanlar için, onun önünde Rablerini tazim ve tefekkür ederek dikilip duranlar için , saygıyla eğilenler ve yere kapananlar için (her türlü şirkten) uzak tut (وَطَهِّرْ)!'. 
  (
  Hz.  İbrahim'in Allah'a  herhangi  bir  varlığı  ortak  koşmaktan bütünüyle  uzak  ol­duğu  yolundaki  sık  tekrarlanan  Kur’ânî  ifade  gözönünde  bulundurulursa,  bize öyle  geliyor  ki,  yukarıdaki  buyruk  daha  özel  bir  anlam  taşımakta,  yani “Mâ-b ed ’in kendisinin bir tapınma nesnesi olmasına izin verme; sadece, bu Mâbed'in Tek Tanrı'ya  adanmış  ilk mâbed  olması nedeniyle  özel  bir anlam ve  önem  taşı­dığını  insanlara  açıkla”  anlamına  gelmektedir  (karş.  3:96).  Ayet,  ayrıca,  önceki ayetin  başında  bahsi geçen  “hakkı  inkara  şartlanmış  olanlar”a  ilişkin  bir  atıf da taşımaktadır. ESED
  
  
  Te-He-R ط ه ر
  
  اَلطَّہَارَة “ ” (at-tarah) basically means for something to be free of dirtiness {T}.
  Ibn Faris says it means cleanliness and removal of dirt from something.
  Taj-ul-Uroos says that “ٗ طہَرَهَ ” (taharahu) means to “remove him”, or “distance him”.
  The Quran says about Isa:
  
  3:54 Allah will distance you from these people (who
  deny the truth you present) and take you away وَ مطُهَِرُّکَ مِنَ الَّذِيْنَ کفَرَُوْ ا
  
  تَطْہِيْرٌ “ ” (tatheer) means to cleanse something of impurities and make it pure.
  طاَہرِ “ٌ ” (taahir) means pure and clean.
  مطُہَرَّةَ “ٌ ” (mutah-hirah) is more intense than “ٌ طاَہرِةَ ” (taahirah), that is, very pure.
  طہَوُْر “ٌ ” (tahoor) means a thing from which purity is obtained, or it means a pure thing which makes other things pure as well.
  The Quran describes rainwater as “ً ماَء طہَوُْر ا ” (ma-un tahoora) in (25:28) because it is from distillation process, and also cleans other things.
  طُہْرٌ “ ” (tuhrun): period or time when a woman is free of menstruation, that is, when a woman is free of menstruation. According to Ibnul Airaabi, it is called “ طہَرُتَْ ” (taharat). When a woman has bathed (after her period has stopped) it is called “ تطَہَرَّتَْ ” (tatah harat) {T}.
  The Quran says:
  2:222
  And do not approach them until they are
  cleansed, then approach them once they have
  been purified
  وَلَاتَقْرَب وهُنَّ حَتّٰی يَطْهُرْنَ فَاذِ اَت طَهَّرْنَ فَاْت وهُنَّ
  The fine difference is explained here i.e. between stopping of period and subsequent cleanliness through
  washing.
  The Quran has used the word “ طہَاَرتٌَ ” (taharat) to mean not only cleanliness related to our body, but also cleanliness and purity related to our inner thought process.
  The Quran says:
  5:41 it is not Allah’s Will to purify their hearts لمَْ يُرِدِ ال لّه اَنْ يُطَهِّ رَقلُُوْبهَُمْ
  56:79 only those will comprehend the Quranic Values
  who have purified hearts لَا يَمَسُّ ه لَّا اِ الْمُطَهَّرُوْنَ
  The Quran as a complete book makes it clear that only those can benefit from its values who approach it with unprejudiced mind with no preconceived ideas and beliefs (28:50). They must not be looking support for their own views or the prevalent beliefs of a society. The desire must be to find a higher
  meaning of life with a view to find solution to the human problems on a universal basis (13:17). This is why the Quran invites us to use our intellect and reasoning to understand every verse and its contents
  (25:73). The Quran deals with the human self and its thinking process and since it is not a product of the human intellect, therefore it cannot be produced by any human being. It states that no human being can
  produce any part of the book, because human beings do not think like this. The whole purpose of the Quran is to provide an option to those who look for a higher purpose of life and wish to establish a system based on the permanent values with a view to resolve those issues which human intellect can never solve without the light of the Quran. The important point to note in this term is that it also means remaining distant from the message of the Quran despite reading it or being closer to it or thinking to be close to it.
  The Quran explains the human thinking process including emotions, desires, free will, memory, death, differences, etc and then provides explanations of the alternative in the light of the permanent values with models. Also see heading (M-S-S). Those who are aware of the importance of this life and wish to safeguard against the vulnerabilities of this life and wish to pursue a defined path of righteousness, are called muttaqeen, and it is the muttaqeen whom the Quran guides (2:2).ELQ
  
  )