In the manuscripts of the people of Medina and the Levant: those who took it without a waw, because it is a story on its own. And in the others, with the waw, as a conjunction of the story of the Mosque of Dhirar which the hypocrites established alongside their other stories. It is narrated that when the Banu Amr ibn Awf built the Mosque of Quba, they sent to the Messenger of Allah, blessings and peace be upon him, to come to them. So he came to them and prayed in it. Their brothers, the Banu Ghanm ibn Awf, envied them. [I did not find this in this context except in Al-Thalabi without a chain, and its beginning is not correct, for the Mosque of Quba had been established when the Prophet, blessings and peace be upon him, was in Quba at the very start of his migration, and the Mosque of Dhirar was built during the Battle of Tabuk, so there are nine years between them. However, Ibn Mardawayh narrated through Muhammad ibn Sa'd al-Awfi from his father from his uncle from his grandfather Atiyyah ibn Sa'd from Ibn Abbas, may Allah be pleased with them, who said: 'When the Messenger of Allah, blessings and peace be upon him, built the Mosque of Quba, some men among them, including Abdullah ibn Hanif, Wadi'ah ibn Hizam, and Mushajji' ibn Harithah, built a mosque - the hadith.' From his saying 'So they built a mosque to the Mosque of Quba, and so on.' It was mentioned by Ibn Ishaq in Al-Maghazi and Al-Tabari through him from Al-Zuhri and Yazid ibn Ruman and others. They said: The Messenger of Allah, blessings and peace be upon him, came until he stopped at Dhul-Awan, which is between him and Medina for an hour of the day. And the companions of the Mosque of Dhirar had come to him while he was preparing for the Battle of Tabuk - the hadith.' And it was not mentioned among those who were sent to demolish it except for Malik ibn al-Dakhsham, while Ma'n ibn 'Adi was not mentioned, nor was Wahshi who killed Hamzah, and 'Amir ibn al-Sakan. Ibn Mardawayh narrated it through Ibn Ishaq, and Al-Zuhri mentioned from Ibn Akimah al-Laythi from Ibn Akhi, and he thought he heard Abu Rahm al-Ghifari mention something similar. As for their building it because of Abu 'Amir, Ibn Mardawayh narrated it through Ali ibn Abi Talhah from Ibn Abbas, may Allah be pleased with them.] And they said: 'We will build a mosque and send to the Messenger of Allah, blessings and peace be upon him, to pray in it, and Abu 'Amir the monk will pray in it when he comes from the Levant, to establish for them the virtue and increase over their brothers.' And he is the one whom the Messenger of Allah, blessings and peace be upon him, called the wicked, and he said to the Messenger of Allah, blessings and peace be upon him, on the Day of Uhud: 'I do not find a people fighting you except that I will fight with you against them.' He continued to fight him until the Day of Hunayn. When Hawazin was defeated, he fled to the Levant and sent to the hypocrites.

Prepare yourselves with whatever strength and weaponry you can, for I am going to Caesar and I will bring soldiers and expel Muhammad and his companions from the city. They built a mosque next to the Mosque of Quba, and they said to the Prophet, blessings and peace be upon him: We have built a mosque for the one who has a need and during the rainy and cold nights, and we love for you to pray in it and to pray for us for blessings. He, blessings and peace be upon him, said: I am on the wings of travel and in a state of occupation, and if we arrive, if Allah wills, we will pray in it. When he returned from the Battle of Tabuk, they asked him to come to the mosque, and it was revealed to him. He called Malik bin Dakhsham, Ma'n bin Adi, Amir bin Al-Sakan, and Wahshi, the killer of Hamza. He said to them: Go to this mosque whose people are unjust and demolish it and burn it. They did so, and he ordered that a place be made for it as a dump where carcasses and garbage would be thrown. Abu Amir died in the Levant in Qinnasrin, as a harm to his brothers, the companions of the Mosque of Dhirar, and as a disbelief and strengthening of hypocrisy and division among the believers, because they used to pray together in the Mosque of Quba, which was filled with them. They wanted to separate from it and their words to differ, and as a preparation for the one who fought against Allah and His Messenger, which is the monk: prepare it for him to pray in it and to gain superiority over the Messenger of Allah, blessings and peace be upon him. It was said: Every mosque built for boasting or showing off or for a purpose other than seeking the face of Allah or with unclean money, is akin to the Mosque of Dhirar. And from Shuqayq, he did not catch the prayer in the mosque built by Amir. It was said to him: The mosque built by so-and-so, they have not prayed in it yet. He said: I do not like to pray in it, for it was built on harm. And every mosque built on harm or showing off or reputation, its origin ends at the mosque that was built for harm. And from Ata: When Allah opened the cities at the hands of Umar, may Allah be pleased with him, he commanded the Muslims to build mosques and not to make two mosques in a city that would harm one another. If you say: And those who took, what is its grammatical position? I say: Its position is accusative for specification, like the saying of the ones who establish prayer. And it was said: It is a subject with a hidden predicate, meaning: And among those we described are those who took, like the saying of the thief and the female thief. If you say: What does it connect to the saying from before? I say: It connects to 'took,' meaning they took a mosque before these hypocrites lagged behind. If we wanted what we wanted by building this mosque, except for the good quality or good intention, which is prayer, and remembering Allah and providing ease for the worshippers. A mosque that was founded on piety, it was said it is the Mosque of Quba, which was established by the Messenger of Allah, blessings and peace be upon him, and he prayed in it during his stay in Quba, which was on Monday, Tuesday, Wednesday, and Thursday, and he left on Friday, which is more appropriate, because the comparison between the two mosques of Quba is more significant. It was said: It is the Mosque of the Messenger of Allah, blessings and peace be upon him, in the city. And from Abu Sa'id Al-Khudri: I asked the Messenger of Allah, blessings and peace be upon him, about the mosque that was founded on piety, and he took pebbles and struck the ground with them and said: It is this mosque of yours, the mosque of the city from the first day of its existence. In it are men who love to purify themselves. It was said when this was revealed, the Messenger of Allah, blessings and peace be upon him, walked with the emigrants until he stood at the door of the Mosque of Quba, and the Ansar were sitting. He said: Are you believers? The people were silent. Then he repeated it. Umar said: O Messenger of Allah, they are indeed believers and I am with them. He, blessings and peace be upon him, said: Are you pleased with the decree? They said: Yes. He said: Do you endure in adversity? They said: Yes. He said: Do you give thanks in ease? They said: Yes.

Blessings and peace be upon him: "They are believers, by the Lord of the Kaaba." Then he sat and said: "O assembly of the Ansar, indeed Allah, the Exalted and Majestic, has praised you. So what do you do when performing ablution and when relieving yourselves?" They said: "O Messenger of Allah, we follow the three stones after relieving ourselves, then we follow the stones with water." The Prophet, blessings and peace be upon him, recited: "Men love to purify themselves." [[I did not find it like this: and it seems to be a compilation of two hadiths: the first one was mentioned by the narrator from Al-Tabarani in Al-Awsat, who said: Al-Haytham ibn Khalaf Al-Duri narrated to us with his chain to Ibn Abbas, may Allah be pleased with him, who said: "The Messenger of Allah, blessings and peace be upon him, entered upon Umar. And with him were some people. He said: 'Are you believers?' They were silent, three times. Umar, may Allah be pleased with him, said: 'O Messenger of Allah, we believe in what you have brought us, and we praise Allah in times of ease, and we are patient in times of trial, and we are content with the decree.' He said: 'They are believers, by the Lord of the Kaaba.'" This contains a contradiction between the two contexts that is not hidden. As for the second, Ibn Mardawayh narrated it from the path of Ibn Abbas similarly.]] And it was read: "to purify themselves," with the merging. It was said: It is general for purification from all impurities. It was said: They would not sleep at night in a state of major impurity, and they would follow the water after urination. And from Al-Hasan: It is the purification from sins through repentance. It was said: They love to purify themselves through the fever that expiates their sins, so they were protected from the last of them. If you say: What is the meaning of the two loves? I say: Their love for purification is that they prefer it and are keen on it, like the love of a lover for something he desires. And Allah, the Exalted, loves them: He is pleased with them and does good to them, just as a lover does with his beloved.