Thus, on its face, this ḥadith indicates that it is permissible to raise one’s voice in the mosque for a worldly purpose, for the Prophet ﷺ did not rebuke the two men who were disputing for the loudness of their voices. Yet al-Bukhārī reported, earlier in the same section, something from ʿUmar that points in the opposite direction. Al-Sāʾib ibn Yazīd said: “I was standing in the mosque when a man pelted me with small stones. I looked, and it was ʿUmar ibn al-Khaṭṭāb. He said, ‘Go and bring me those two men.’ I brought them and he asked, ‘Who are you, or where are you from?’ They replied, ‘We are from the people of al-Ṭāʾif.’ He said, ‘Had you been from the people of this city I would have punished you soundly—are you raising your voices in the Mosque of the Messenger of Allah?’”

Al-Bukhārī titled the two reports: “Chapter: Raising the Voice in the Mosques.” Ibn Ḥajar commented: “By that heading he alluded to the scholarly disagreement. Mālik disliked it absolutely, whether for teaching or for anything else, while others distinguished between what serves a religious aim or a worldly benefit—both allowed—and what has no benefit, which is not allowed. Al-Bukhārī therefore placed in the chapter the report of ʿUmar, indicating prohibition, alongside the report of Kaʿb, indicating permission, hinting that the ban applies to what is of no benefit, whereas it is waived when necessity presses. The discussion has already appeared under the Chapter of Litigation. Ḥadiths forbidding the raising of voices in the mosques have been transmitted, but they are weak; Ibn Mājah records some of them, and the author seems to have pointed to them.”

And he said in the chapter he had just mentioned: “This ḥadith establishes the permissibility of raising one’s voice in the mosque, and that indeed holds so long as it does not become excessive. The compiler has devoted to it a separate forthcoming chapter, whereas what is reported from Mālik is that he forbade it in the mosque…"