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Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Prohibition of Spitting in the Mosque.

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And the command to remove it if it is found therein.

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And the command to keep the mosque free from impurities.

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From Anas, may Allah be pleased with him:

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That the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Spitting in the mosque is a sin,

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and its expiation is to bury it."

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Agreed upon.

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The meaning of "burying it"

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is that if the mosque floor is made of dirt, sand, or the like,

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one should conceal it beneath the soil.

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Abu al-Mahasin al-Ruyani,

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one of our scholars, said in his book *al-Bahr*:

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It has been said

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that the meaning of burying it

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is to remove it from the mosque.

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As for if the mosque is tiled or plastered,

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then rubbing it with one's footwear or something else,

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as many ignorant people do,

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is not considered burying it;

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rather, it is an increase in the sin

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and a spreading of the impurity within the mosque.

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Whoever does that

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must wipe it away afterwards

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with their garment, hand, or something else,

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or wash it.

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*Busaq* (spitting) and its equivalent *buzaq*

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is that which exits a person

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when they clear their throat.

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"Burying it"

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means to conceal it or remove it.

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"A sin"

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means a misdeed to which a penalty is attached.

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From the benefits of the hadith:

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The obligation to keep mosques free

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from filth and dirt,

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and to maintain their cleanliness,

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because they are the houses of Allah.

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The prohibition of casting impurities in mosques,

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such as saliva, phlegm, mucus, and the like.

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It is mandatory for anyone who casts filth in the mosque

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to hasten to remove it and clean the mosque,

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so that they may be absolved of the sin

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incurred by casting harm in the houses of Allah.

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From 'A'ishah, may Allah be pleased with her:

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That the Messenger of Allah, peace and blessings of Allah be upon him,

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saw mucus on the wall of the *qiblah*,

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or saliva,

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or phlegm,

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and he scraped it off.

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Agreed upon.

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*Mukhat* (mucus)

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is that which comes from the nose.

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*Buzaq* (saliva)

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is that which comes from the mouth.

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*Nukhama* (phlegm)

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is that which comes from the chest.

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"And he scraped it off"

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means he removed it by scraping.

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From the benefits of the hadith:

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The recommendation to hasten in removing filth from the mosque,

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and the exhortation to keep it free from such things.

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The highest degree of changing an evil

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is by the hand.

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The prohibition of mucus, saliva, or phlegm in the mosque.

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From Anas, may Allah be pleased with him:

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That the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Indeed, these mosques are not suitable for any of this urine or filth;

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they are only for the remembrance of Allah, the Exalted, and the recitation of the Qur'an,"

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or as the Messenger of Allah, peace and blessings of Allah be upon him, said.

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Narrated by Muslim.

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"Are not suitable"

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means it is not befitting for them.

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From the benefits of the hadith:

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The establishment of the impurity of human urine.

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The exhortation to respect mosques and keep them free from impurities.

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The exhortation to populate the houses of Allah with prayer and the recitation of the Qur'an,

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the remembrance of Allah, the Exalted, and circles of beneficial knowledge.

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Chapter: The Dislike of Arguing in the Mosque,

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raising one's voice therein,

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announcing lost property, buying, selling, leasing,

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and similar transactions.

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From Abu Hurayrah, may Allah be pleased with him:

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That he heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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"Whoever hears a man announcing lost property in the mosque,

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let him say:

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'May Allah not return it to you,'

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for the mosques were not built for this."

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Narrated by Muslim.

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"Announcing" (*yanshudu*)

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means seeking.

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"Lost property" (*dallah*)

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refers to lost animals or other items.

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From the benefits of the hadith:

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The prohibition of announcing lost property in the mosque.

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Mosques were built for worship, remembrance, and knowledge.

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The prohibition of disturbing those who are praying.

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The obligation of enjoining good and forbidding evil.

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Among this is invoking against the one who announces lost property

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with the opposite of his intent and the reverse of his desire,

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as a rebuke and a deterrent to him.

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From Abu Hurayrah, may Allah be pleased with him:

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That the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"If you see someone selling or buying in the mosque,

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say:

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'May Allah not make your trade profitable.'

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And if you see someone announcing lost property, say:

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'May Allah not return it to you.'"

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Narrated by al-Tirmidhi.

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"Buying" (*yabta'*)

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means purchasing.

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From the benefits of the hadith:

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The prohibition of buying, selling, and announcing lost property in mosques.

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The prohibition implies unlawfulness, as is the default rule.

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It becomes more profound through the emphasis of the rebuke,

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and by invoking against the one who does so with the opposite of his intent and the reverse of his desire.

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The permissibility of invoking against those who commit sins and follow desires with the opposite of what they seek.

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Mosques are the marketplaces of the Hereafter;

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therefore, part of their etiquette is to keep them free from worldly affairs

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and matters that have no connection to the Hereafter.

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From Buraydah, may Allah be pleased with him:

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That a man announced in the mosque, saying:

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"Who can help me find the red camel?"

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"May you not find it;

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the mosques were only built for what they were built for."

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Narrated by Muslim.

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"Help me find" (*da'a ila*)

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means to inquire about.

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"For what they were built for"

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means for remembrance, prayer, the recitation of the Qur'an,

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and circles of knowledge and learning.

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From the benefits of the hadith:

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Mosques were built for the interests of the Muslims in this world and the Hereafter;

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thus, it is not permissible to convert them for the interest of an individual, a party, or a faction.

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The exhortation to invoke that the lost property not be returned to the one who announces it in the mosque.

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It is recommended to increase the remembrance of Allah, the Exalted, in the mosque, as well as *tasbih* (saying SubhanAllah), *tahlil* (saying La ilaha illa Allah),

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*tahmid* (saying Alhamdulillah), *takbir* (saying Allahu Akbar), and other forms of *dhikr*.

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Likewise, the recitation of the Qur'an, the study of the Prophetic hadith, the science of *fiqh*,

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and the means of acquiring religious sciences.

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From 'Amr ibn Shu'ayb, from his father, from his grandfather, may Allah be pleased with him:

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That the Messenger of Allah, peace and blessings of Allah be upon him, forbade buying and selling in the mosque,

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and that lost property be announced therein,

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or that poetry be recited therein.

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Narrated by Abu Dawud and al-Tirmidhi.

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From the benefits of the hadith:

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The prohibition of worldly trade, announcing lost property, and reciting poetry in mosques.

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It is permissible to recite poetry in the mosque

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if it contains a benefit for the Muslims,

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or incitement to fight an enemy, or satire against the polytheists,

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just as the Messenger of Allah, peace and blessings of Allah be upon him, commanded Hassan ibn Thabit to do when the disbelievers came.

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From al-Sa'ib ibn Yazid, the Companion, may Allah be pleased with him, who said:

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"I was in the mosque when a man threw pebbles at me.

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I looked, and it was 'Umar ibn al-Khattab, may Allah be pleased with him.

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He said, 'Go and bring those two to me.'

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I brought them to him.

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He asked, 'Where are you both from?'

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They replied, 'From the people of Ta'if.'

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He said, 'If you were from the people of this city, I would have punished you;

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you are raising your voices in the mosque of the Messenger of Allah, peace and blessings of Allah be upon him.'"

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Narrated by al-Bukhari.

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"Threw pebbles at me" (*hasabani*) means he threw small stones at me.

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These are small pebbles.

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From the benefits of the hadith:

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The prohibition of raising voices in mosques for fear of causing disturbance.

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The permissibility of corporal punishment by the ruler or his deputy

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for those who violate the command of Allah, as a disciplinary measure.

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Gentleness with the ignorant and teaching them the etiquette of the mosques.

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The ignorant person is excused for his ignorance;

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that is why 'Umar ibn al-Khattab, may Allah be pleased with him, excused them,

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because they were from the people of Ta'if,

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as he inferred from that they were ignorant of the mosque's etiquette.

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The permissibility of drawing a man's attention by throwing small pebbles without causing harm.

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This is not considered the forbidden flicking of pebbles.

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Chapter: The Prohibition for One Who Has Eaten Garlic or Onions,

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or leeks, or anything else that has a foul odor,

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from entering the mosque before the odor has dissipated,

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unless there is a necessity.

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From Ibn 'Umar, may Allah be pleased with them both:

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That the Prophet, peace and blessings of Allah be upon him, said:

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"Whoever eats from this plant"—meaning garlic—

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"let him not approach our mosque."

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Agreed upon.

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And in a narration by Muslim: "our mosques."

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From Anas, may Allah be pleased with him, who said:

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The Prophet, peace and blessings of Allah be upon him, said:

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"Whoever eats from this plant, let him not approach us,

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and let him not pray with us."

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Agreed upon.

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From Jabir, may Allah be pleased with him, who said:

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The Prophet, peace and blessings of Allah be upon him, said:

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"Whoever eats garlic or onions, let him keep away from us,

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or let him keep away from our mosque."

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Agreed upon.

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And in a narration by Muslim:

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"Whoever eats onions, garlic, and leeks,

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let him not approach our mosque,

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For the angels are offended by that which offends the children of Adam.

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It is narrated from ‘Umar ibn al-Khattab, may Allah be pleased with him,

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that he delivered a sermon on a Friday,

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and said during his sermon:

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"O people,

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you consume two plants that I consider nothing but foul:

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onions and garlic.

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I have seen the Messenger of Allah, peace and blessings of Allah be upon him,

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when he would detect their scent on a man in the mosque,

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he would order him to be taken out to al-Baqi‘.

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So whoever eats them,

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let him kill their odor by cooking them."

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Narrated by Muslim.

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"I consider them"

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means: I do not deem them to be anything else.

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"Foul"

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means: of poor taste and repulsive odor.

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"Let him kill them"

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means: let him eliminate their odor.

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Among the benefits of the hadith:

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The prohibition is specific to those who intend to enter the mosque,

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and is not absolute.

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This is because these vegetables are inherently permissible.

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The prohibition is against eating them when attending the mosques,

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because their odor is foul.

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Therefore, this applies to anything with a repulsive odor,

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such as radishes, smoke, and the like.

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The angels are offended by that which offends the children of Adam.

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Islam is keen on the harmony of its followers,

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and on removing anything that might alienate them,

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or cause division among their congregation.

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Chapter: The dislike of sitting in the 'ihtiba' position on Friday while the Imam is delivering the sermon.

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Because it induces sleep,

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causing one to miss listening to the sermon,

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and there is a fear of breaking one's wudu'.

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From Mu‘adh ibn Anas al-Juhani, may Allah be pleased with him,

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that the Prophet, peace be upon him,

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forbade the 'ihtiba' position on Friday

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while the Imam is delivering the sermon.

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Narrated by Abu Dawud and al-Tirmidhi.

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'Ihtiba' is for a person to draw their legs up to their abdomen,

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using a garment to hold them together with their back,

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and tying it around them.

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It may also be done with the hands instead of a garment.

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Among the benefits of the hadith:

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The prohibition of 'ihtiba' during the Friday sermon.

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The 'ihtiba' position is a likely cause of sleep,

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and therefore, one misses listening to the sermon.

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It may also invalidate one's wudu'.

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The encouragement to be attentive to the speaker on Friday,

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and not to be distracted from it,

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so that the purpose of listening to him is achieved.

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Chapter: The prohibition for one who has entered the ten days of Dhu al-Hijjah

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and intends to offer a sacrifice,

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from removing any of his hair or nails

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until he has offered the sacrifice.

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From Umm Salamah, may Allah be pleased with her, who said:

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The Messenger of Allah, peace be upon him, said:

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"Whoever has an animal to sacrifice,

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when the crescent of Dhu al-Hijjah appears,

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let him not remove any of his hair or nails

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until he has offered the sacrifice."

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Narrated by Muslim.

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"Sacrifice" refers to what is slaughtered as an offering,

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or other animals.

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"Let him not remove"

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means: let him not trim them.

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Among the benefits of the hadith:

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The prohibition for one upon whom the sacrifice is incumbent,

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and who has seen the crescent of Dhu al-Hijjah,

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from removing anything from his nails or hair.

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Riyad al-Salihin.