And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
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The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
He (may Allah have mercy on him) said: "Chapter on the dislike of quarreling in the mosque, raising one's voice in it, searching for lost items, buying and selling, leasing, and similar transactions
Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (peace and blessings be upon him) saySahih Muslim 568a Muslim narrated it
And from him that the Messenger of Allah (peace and blessings be upon him) saidRiyad as-Salihin 1697 Al-Tirmidhi narrated it and said: It is a good hadith
And from Buraydah (may Allah be pleased with him) Muslim narrated it
And from 'Amr ibn Shu'ayb from his father from his grandfather (may Allah be pleased with him)Riyad as-Salihin 1699 Abu Dawud and Al-Tirmidhi narrated it, and Al-Tirmidhi said: It is a good hadith
And from Al-Sa'ib ibn Yazid, the Companion (may Allah be pleased with him), who said: "I was in the mosque when a man pelted me with pebbles. I looked and saw 'Umar ibn al-Khattab (may Allah be pleased with him). He said: 'Go and bring me these two.' So I brought them to him. He said: 'Where are you from?' They said: 'We are from the people of Ta'if.' He said: 'If you had been from the people of this city, I would have hurt you. You were raising your voices in the mosque of the Messenger of Allah (peace and blessings be upon him).'" Al-Bukhari narrated it. "
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said in his book *Riyad al-Saliheen*: "Chapter on the dislike of raising voices in the mosques, calling out for lost items, buying and selling, and the like"
The mosques: Allah the Exalted attributed them to Himself, saying:[Al-Baqarah 2:114] And the Prophet (peace and blessings be upon him and his family) attributed them to his Lord in his saying (peace and blessings be upon him and his family): Sunan Abi Dawud 566 And Allah, Glorified and Exalted is He, made it clear that these are houses in which the name of Allah, Mighty and Majestic, is to be mentioned, and that Allah has permitted their voices to be raised, and that they are places of glorification [An-Nur 24:36-37] And because Allah attributed the mosques to Himself, and the Prophet (peace and blessings be upon him) attributed them to his Lord, and Allah permitted their voices to be raised, they have sanctity, rulings, respect, and magnification.
Among these rulings is that it is not permissible for a person in a state of major ritual impurity to remain in them without ablution, because the person in a state of major ritual impurity, as the Prophet (peace and blessings be upon him) said,Musnad Ahmad 632Sahih, because of corroborating evidences] (Darussalam) And for this reason, we say that a person in a state of major ritual impurity should not enter the mosque unless he performs ablution. We excepted ablution because "the Companions (may Allah be pleased with them) used to sleep in the mosque, and if one of them became in a state of major ritual impurity, he would get up, perform ablution, and return to sleep" This is evidence that it is permissible, and this was during the time of the Prophet (peace and blessings be upon him), and the Messenger (peace and blessings be upon him) approved of them doing so.
And among the rulings of the mosques is that when a person enters the mosque, he should not sit until he prays two rak'ahs. He should not sit until he prays two rak'ahs, whether he enters in the morning, in the evening, at night, during the day, at the rising of the sun, or at its setting, at any time. Because the Prophet (peace and blessings be upon him) said:Sahih al-Bukhari 1167 To the extent that meaning he hurried in order to listen to the sermon. Some scholars derived from this hadith that the greeting of the mosque with two rak'ahs is obligatory, because the Messenger (peace and blessings be upon him) ordered this man to pray two rak'ahs and occupy himself with them instead of listening to the sermon. Listening to the sermon is obligatory, and one does not abandon an obligatory act except for something more obligatory. Therefore, some scholars held that if a person enters the mosque while in a state of purity and sits without praying, he is sinful. We say that he is disobeying the Messenger (peace and blessings be upon him). There is no doubt that if he enters and sits while in a state of purity, he is disobeying the Messenger (peace and blessings be upon him), based on his saying: Sahih al-Bukhari 1167
And among the rulings of the mosques is that buying and selling is not permissible in them, whether the amount is small or large. If one sells something for a single qirsh or a single dirham, that is forbidden for you, and the sale is defective. The price does not transfer to the seller, nor does the item transfer to the buyer. It is obligatory for each of them to return to the other what he took from him, whether it is little or much. Even if one says, "O so-and-so, do you have such-and-such a need?" and the other says, "Yes," and he says, "Send me so much of it," for example, he says, "Do you have rice?" and the other says, "Yes," and he says, "Send us a sack of it," and he is in the mosque, this is forbidden because this is buying and selling. Buying and selling in the mosque is not permissible under any circumstances, even if he has ten riyals and says to another, "I have ten, give me a five-riyal note," meaning two notes, this is not permissible. But some scholars said it is permissible if there is a need, such as if a poor man stops you begging and you have only ten riyals, and you say, "Here are ten, give me nine so you can give him one riyal in charity." Some scholars granted a dispensation for this because this is charity that cannot be reached except through this action, and neither of them intended buying and selling.
Buying and selling in the mosque is forbidden. This is with regard to the seller and the buyer. But as for the one who hears a person buying and selling, what is required of him? The Prophet (peace and blessings be upon him) said:Jami` at-Tirmidhi 1321Sahih (Darussalam) But the Messenger (peace and blessings be upon him) said: Sunan Ibn Majah 767Sahih (Darussalam) It is possible that this phrase is added by the speaker to his statement, and it is possible that it is an explanation of the ruling from the Prophet (peace and blessings be upon him) and is not to be said. But if saying it serves to soothe his heart, then saying it is good. That is, you say, "May Allah not make your trade profitable, for the mosques were not built for this," meaning for what? For buying and selling. They were not built for buying and selling; they were built for prayer, remembrance, reciting the Qur'an, seeking knowledge, and the like. If saying "the mosques were not built for this" serves to soothe his heart, then say it so that he does not become angry with you. He does not say, "Why are you cursing me?" If I curse him, I am cursing him by the order of whom? By the order of the Messenger of Allah (peace and blessings be upon him). And the order of the Messenger is obeyed as the order of Allah [An-Nisa 4:59] So I say, "May Allah not make your trade profitable, for the mosques were not built for this," so that his heart is soothed.
Likewise, calling out for lost items: a person might say, “Who lost a watch? For example, a watch… a wallet of dirhams.” He says, “Who lost a watch?” This is forbidden; it is not permissible, even if you are convinced that it was dropped in the mosque. Do not say, “How can I reach this?” Instead, sit at the mosque gate, outside the mosque, and say, “May Allah reward you, who lost a watch.” For this reason, the Prophet (peace and blessings be upon him) said: We curse him that Allah does not return it to him, and… upon him, may Allah not return it to you. For the mosques were not built for this. Sahih al-Bukhari 7317, 7318 “May Allah not return it to you” means “May Allah not return it to you.” So the Messenger (peace and blessings be upon him) cursed him that he would not find his camel. Why? Because the mosques were not built for this. Now, if a person wants to call out for a lost item for its owner—meaning it is not something lost to him, but something he found, and he found it in the mosque, for example, he found keys and said, “Whose keys are these?”—is this calling for the lost item itself, meaning seeking it, or calling for its owner? The second one, calling for its owner, some scholars permitted it and said there is no harm in it, because this is kindness, kindness in seeking its owner. And some scholars disliked this and said that even in this case it is disliked. But if he wants to complete his kindness, he sits at the mosque gate and says, “Who lost a key? Who lost a horn? Who lost such and such?”
So the important thing is that mosques, my brothers, must be respected. “When the Commander of the Faithful, 'Umar ibn al-Khattab, heard two men raising their voices in the Prophet’s (peace and blessings be upon him) mosque in Madinah, he called them and said, ‘Where are you from?’ It seemed he was surprised by them, seeing that they were strangers. They said, ‘We are from the people of Ta’if.’ He said, ‘If you were from the people of this town, I would have hurt you.’” Meaning, I would have beaten you, meaning I would have beaten you until the beating hurt you. “You are raising your voices in the Prophet’s (peace and blessings be upon him) mosque.” This is a rebuke from 'Umar. But does his saying “in the Prophet’s mosque” mean respecting the mosque itself, or all mosques? It appears that it means all mosques, like the Prophet’s Mosque, because this respect is respect for the mosque in its capacity as a mosque.
As for reciting poetry in the mosque, which is mentioned in these hadiths as being prohibited, the intended meaning is poetry that is idle talk or that has no good in it. As for poetry that contains good, it is permissible.
So if poetry contains good and benefit, there is no harm in it, such as poetry that encourages obedience and jihad in the path of Allah, if there is jihad, and the like. This is good. But as for poetry that has no good in it, do not recite it in the mosque. And Allah knows best.
The questioner : ...
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
He (may Allah have mercy on him) said: "Chapter on the dislike of quarreling in the mosque, raising one's voice in it, searching for lost items, buying and selling, leasing, and similar transactions
Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (peace and blessings be upon him) say
If anyone hears a man crying out in the mosque about something he has lost, he should say: May Allah not restore it to you, for the mosques were not built for this.
من سمع رجالا ينشد ضالة في المسجد فليقل لا ردها الله عليك فإن المساجد لم تبن لهذاAnd from him that the Messenger of Allah (peace and blessings be upon him) said
When you see someone buying or selling in the mosque, say to him: 'La arbaha-Allahu tijarataka (May Allah not make your bargain profitable)!' When you see someone announcing something lost in it, say: 'May Allah not restore it to you!"
إذا رأيتم من يبيع أو يبتاع في المسجد فقولوا لا أربح الله تجارتك وإذا رأيتم من ينشد ضالة فقولوا لا ردها الله عليكAnd from Buraydah (may Allah be pleased with him)
That a man called out in the mosque, saying, “Who is looking for the red camel?” So the Messenger of Allah (peace and blessings be upon him) said, “May Allah not let you find it. The mosques were only built for what they were built for.”
أن رجلا نشد في المسجد فقال من دعا إلي الجمل الأحمر فقال رسول الله صلى الله عليه وسلم لا وجدت إنما بنيت المساجد لما بنيت لهAnd from 'Amr ibn Shu'ayb from his father from his grandfather (may Allah be pleased with him)
The Messenger of Allah (ﷺ) prohibited (us) from buying and selling in the mosque; (he also prohibited us from) making announcement in it about something lost and from reciting poems in it.
أن رسول الله صلى الله عليه وسلم نهى عن الشراء والبيع في المسجد وأن تنشد فيه ضالة وأن ينشد فيه شعرAnd from Al-Sa'ib ibn Yazid, the Companion (may Allah be pleased with him), who said: "I was in the mosque when a man pelted me with pebbles. I looked and saw 'Umar ibn al-Khattab (may Allah be pleased with him). He said: 'Go and bring me these two.' So I brought them to him. He said: 'Where are you from?' They said: 'We are from the people of Ta'if.' He said: 'If you had been from the people of this city, I would have hurt you. You were raising your voices in the mosque of the Messenger of Allah (peace and blessings be upon him).'" Al-Bukhari narrated it. "
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said in his book *Riyad al-Saliheen*: "Chapter on the dislike of raising voices in the mosques, calling out for lost items, buying and selling, and the like"
The mosques: Allah the Exalted attributed them to Himself, saying:
And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques
ومن أظلم ممن منع مساجد الله أن يذكر فيها اسمهDo not prevent the female servant your women from visiting the mosques of Allah.
لا تمنعوا إماء الله مساجد اللهexalting Him within them in the morning and the evenings (37) [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah
يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِAmong these rulings is that it is not permissible for a person in a state of major ritual impurity to remain in them without ablution, because the person in a state of major ritual impurity, as the Prophet (peace and blessings be upon him) said,
The angels do not enter a house in which there is a junub person
لا تدخل الملائكة بيتا فيه جنبAnd among the rulings of the mosques is that when a person enters the mosque, he should not sit until he prays two rak'ahs. He should not sit until he prays two rak'ahs, whether he enters in the morning, in the evening, at night, during the day, at the rising of the sun, or at its setting, at any time. Because the Prophet (peace and blessings be upon him) said:
If anyone of you enters a Mosque, he should not sit until he has offered a tworak` at prayer.
إذا دخل أحدكم المسجد فلا يجلس حتى يصلي ركعتينHe (peace and blessings be upon him) was delivering the Friday sermon to the people when a man entered and sat down. The Prophet (peace and blessings be upon him) interrupted his sermon and said to him, “Have you prayed?” He said, “No.” He said, “Stand up and pray two rak'ahs, and be brief in them.”
كان صلى الله عليه وسلم يخطب الناس يوم الجمعة فدخل رجل فجلس فقطع النبي صلى الله عليه وسلم خطبته وقال له أصليت قال لا قال قم فصل ركعتين وتجوز فيهماhe should not sit until he has offered a tworak` at prayer
لا يجلس حتى يصلي ركعتينAnd among the rulings of the mosques is that buying and selling is not permissible in them, whether the amount is small or large. If one sells something for a single qirsh or a single dirham, that is forbidden for you, and the sale is defective. The price does not transfer to the seller, nor does the item transfer to the buyer. It is obligatory for each of them to return to the other what he took from him, whether it is little or much. Even if one says, "O so-and-so, do you have such-and-such a need?" and the other says, "Yes," and he says, "Send me so much of it," for example, he says, "Do you have rice?" and the other says, "Yes," and he says, "Send us a sack of it," and he is in the mosque, this is forbidden because this is buying and selling. Buying and selling in the mosque is not permissible under any circumstances, even if he has ten riyals and says to another, "I have ten, give me a five-riyal note," meaning two notes, this is not permissible. But some scholars said it is permissible if there is a need, such as if a poor man stops you begging and you have only ten riyals, and you say, "Here are ten, give me nine so you can give him one riyal in charity." Some scholars granted a dispensation for this because this is charity that cannot be reached except through this action, and neither of them intended buying and selling.
Buying and selling in the mosque is forbidden. This is with regard to the seller and the buyer. But as for the one who hears a person buying and selling, what is required of him? The Prophet (peace and blessings be upon him) said:
then say: 'May Allah not profit your business.'
قولوا له لا أربح الله تجارتكFor the mosques were not built for that.
فإن المساجد لم تبن لهذاobey Allah and obey the Messenger
أطيعوا الله وأطيعوا الرسولLikewise, calling out for lost items: a person might say, “Who lost a watch? For example, a watch… a wallet of dirhams.” He says, “Who lost a watch?” This is forbidden; it is not permissible, even if you are convinced that it was dropped in the mosque. Do not say, “How can I reach this?” Instead, sit at the mosque gate, outside the mosque, and say, “May Allah reward you, who lost a watch.” For this reason, the Prophet (peace and blessings be upon him) said:
If you hear someone calling out for a lost item in the mosque, say, “May Allah not return it to you.”
إذا سمعتم من ينشد ضالة في المسجد فقولوا لا ردها الله عليكI heard the Prophet saying
ولما سمع النبي صلى الله عليه وسلم يقولAnd when the Prophet (peace and blessings be upon him) heard a man saying, "Whoever finds so-and-so's camel," the Prophet (peace and blessings be upon him) said, "May you not find it, may you not find it."
ولما سمع النبي صلى الله عليه وسلم رجلا يقول من دعا لي الجمل الفلاني قال النبي صلى الله عليه وسلم لا وجدتSo the important thing is that mosques, my brothers, must be respected. “When the Commander of the Faithful, 'Umar ibn al-Khattab, heard two men raising their voices in the Prophet’s (peace and blessings be upon him) mosque in Madinah, he called them and said, ‘Where are you from?’ It seemed he was surprised by them, seeing that they were strangers. They said, ‘We are from the people of Ta’if.’ He said, ‘If you were from the people of this town, I would have hurt you.’” Meaning, I would have beaten you, meaning I would have beaten you until the beating hurt you. “You are raising your voices in the Prophet’s (peace and blessings be upon him) mosque.” This is a rebuke from 'Umar. But does his saying “in the Prophet’s mosque” mean respecting the mosque itself, or all mosques? It appears that it means all mosques, like the Prophet’s Mosque, because this respect is respect for the mosque in its capacity as a mosque.
As for reciting poetry in the mosque, which is mentioned in these hadiths as being prohibited, the intended meaning is poetry that is idle talk or that has no good in it. As for poetry that contains good, it is permissible.
Hassan ibn Thabit (may Allah be pleased with him) used to recite poetry in the mosque of the Prophet (peace and blessings be upon him), and the Prophet (peace and blessings be upon him) would listen.
كان حسان بن ثابت رضي الله عنه ينشد الشعر في مسجد النبي عليه الصلاة والسلام والنبي عليه الصلاة والسالم ينصتAnd when 'Umar ibn al-Khattab heard him one day, it seemed as if he disapproved of it or objected to it. [Hassan] said, "I used to recite in this mosque, and there was in it someone better than you," meaning by that the Messenger of Allah (peace and blessings be upon him and his family).
ولما سمعه ذات يوم عمر بن الخطاب كأنه استنكر عليه أو أنكر عليه قال قد كنت أنشد في هذا المسجد وفيه من هو خير منك يعني بذلك رسول الله صلى الله عليه و على آله وسلمSo if poetry contains good and benefit, there is no harm in it, such as poetry that encourages obedience and jihad in the path of Allah, if there is jihad, and the like. This is good. But as for poetry that has no good in it, do not recite it in the mosque. And Allah knows best.
The questioner : ...