Then he said, forbidding them from responding to what they wanted with deception, which is more decisive than arrows: "Do not stand in it," meaning the mosque of [UNTRANSLATED-LATIN: al-Dhirar], "ever," meaning whether they repent or not. Some of the sincere ones intended to take it down first, meaning it is necessary to demolish it and erase its trace from the face of the earth.

And when he condemned it and condemned its people, he praised the mosque of the Prophet, blessings and peace be upon him, either the one in the noble city or the one in Banu Amr ibn Awf in Quba, with disagreement on that. It is the one that was established at the beginning of Islam as a place of goodness, faith, and gathering among the believers, and preparation for those who are loyal to Allah and His Messenger. He praised its people as guidance for everyone among the believers who had wealth towards it, whether for proximity or otherwise, as compensation for it. And perhaps he made its identification ambiguous and mentioned its description so that it would be suitable for both mosques.

For it has the qualities of this description that are not found in the others. He said, affirming and defining what it has of the truth and what the hypocrites have of denial: "Indeed, a mosque founded," meaning its foundation occurred, "upon piety," meaning piety surrounded it, for when it surrounds its beginning, it surrounds its end. And when the foundation may take a long time, such that its beginning may differ from its end, he said: "from the first day," meaning from the days of its foundation. In it is an indication of what has preceded of the possibility that someone among the sincere ones would want to take it as a place of prayer. He clarified that it is suitable for that because its foundation was for what distances it. "More deserving that you stand in it," meaning in prayer, preaching, and other than that, from a mosque that was not intended for piety, according to the assumption of obligation, except in the second case.

And when he praised it, he praised its people by saying: "In it are men," meaning they have the perfection of manhood, "who love to purify themselves," meaning in their bodies and hearts the perfection of purity - as indicated by the manifestation. They are always in struggle against themselves in that, and Allah loves them. "And Allah," meaning the One who has the attributes of perfection, "loves," meaning He does what a lover does of honoring with grace and kindness. To affirm what has been understood, striving has resulted in the need for the manifestation of the letter of the verb or for urging towards purification, even in the least sufficient forms. He said: "the purifiers," meaning all of them and others.