absolutely; yet another report from him distinguishes between raising one’s voice for knowledge, goodness, or something genuinely necessary—which is permissible—and raising it for idle chatter and the like, which is not.

Al-Muhallab said: “Had it been impermissible to raise one’s voice in the mosque, the Prophet ﷺ would not have left those two men alone; he would have clarified the ruling for them.”

I reply: Those who prohibit it may answer that he had already forbidden it earlier, so that earlier instruction sufficed, and he limited himself to the course that would naturally stop the shouting—namely, reconciling them, for reconciliation removes the dispute that leads to loud voices. Allah knows best.

Al-Ṣanʿānī then commented, under the Prophet’s ﷺ words: “Let him say, ‘May Allah not return it to you’”:

“This is a punishment for the man, because he committed in the mosque something that is not allowed. Its outward sense is that it should be said aloud, and that uttering it is obligatory.

Or one may say, ‘You will not find it—three times. This mosque was only built for the very purpose for which it was built,’ as appears in the ḥadith just before this.”

8 – Buying and selling (linked to the previously cited ḥadith, paragraph 5):

“The Messenger of Allah ﷺ forbade buying and selling in the mosque.”

One must say to the seller or buyer: “May Allah not grant profit to your trade,” for this is what the Prophet ﷺ ordered when he said:

“If you see someone selling or buying in the mosque, then say: ‘May Allah not make your trade profitable.’ And if you see someone announcing a lost item there, then say: ‘May Allah not return it to you.’”

The first ḥadith is transmitted through ʿAmr ibn Shuʿayb, from his father, from his grandfather, and it is ḥasan (sound).