therein—men who love to purify themselves, and Allah loves those who purify themselves.”¹ This indicates that the mosque in question is the Mosque of Qubāʾ.

It has reached the level of mass transmission that he said to the people of Qubāʾ, “What is this purification for which Allah has praised you?” They replied, “We cleanse ourselves with water.”²

Nonetheless, his own mosque is worthier of being described as founded upon piety than the Mosque of Qubāʾ, even though both were founded upon piety; and it is more fitting that he should stand in it than in the Mosque of Harm.

It is soundly reported that the Prophet ﷺ used to visit Qubāʾ every Saturday, riding or on foot. He would lead the inclusive congregational prayer in his own mosque on Friday, and then pray there on Saturday,³ so in both cases he prayed in a mosque that had been founded upon piety.

When the Almighty made clear that He intends to remove all impurity from the members of the Prophet’s household and purify them completely, the Prophet ﷺ summoned those of his family who were closest to him and most specially connected to him—ʿAlī, Fāṭimah (may Allah be pleased with them both), and the two masters of the youth of Paradise, al-Ḥasan and al-Ḥusayn. Allah combined for them the decree of purification with the perfection of the Prophet’s supplication. From this we learn that removing impurity from them and purifying them is a favor from Allah that He bestows upon them, a mercy and grace they did not attain by their own power and strength; for had it been so