and whoever you see buying or selling in the mosque, say: “May Allah never make your trade profitable.”

Al-Haythamī remarked: “It is reported by al-Ṭabarānī in al-Kabīr, and I have not found anyone who wrote a biography for ʿAbd al-Raḥmān ibn Thawbān.”

I add: Ibn al-Sunnī recorded its first clause through the chain of ʿAbbād ibn Kathīr, from Yazīd ibn Khuṣayfah, from Muḥammad ibn ʿAbd al-Raḥmān ibn Thawbān, from his father, from his grandfather—yet this ʿAbbād is weak. Moreover, he differs from al-Darāwardī in both the chain and the wording, as noted earlier.

Tirmidhī then said: “Some people of knowledge have acted upon this ḥadīth; they deemed buying and selling in the mosque reprehensible. This is the position of Aḥmad and Isḥāq. Other scholars, however, granted a concession for buying and selling in the mosque.” He made a similar comment regarding the first ḥadīth.

Al-Shawkānī observed: “Both ḥadīths point to the prohibition of buying and selling. The majority nevertheless interpret the prohibition as indicating dislike. Al-ʿIrāqī said: ‘The scholars are unanimously agreed that a sale contract concluded in the mosque may not be annulled,’ as al-Māwardī stated. Yet you are well aware that relegating a prohibition to mere dislike requires a contextual indicator that diverts it from its primary sense, which—according to those who hold that a prohibition is literal—means absolute forbiddance, and that is the correct view. Their consensus that the contract remains valid and cannot be rescinded does not clash with its being prohibited; therefore it cannot properly be taken as