its meaning, as well as the other factors we have mentioned. He shall greet those [of the Muslims] (52) he passes on his way, and he shall remember Allah with his heart and tongue until he reaches his place of judgment. It is recommended that he establish this in a place that is prominent and spacious for the people, such as a plaza, an open field, or the congregational mosque. Adjudicating in mosques is not disliked (53); this was done by Shurayh, al-Hasan, al-Sha'bi, Muharib ibn Dithar, Yahya ibn Ya'mur, Ibn Abi Layla, and Ibn Khalda (54), who was a judge for Umar ibn Abd al-Aziz, may Allah be pleased with him. It is narrated that Umar, Uthman, and Ali used to adjudicate in the mosque. Malik said: "Adjudicating in the mosque is an ancient practice of the people." Malik, Ishaq, and Ibn al-Mundhir held this view. Al-Shafi'i said: "It is disliked, unless two disputants happen to meet before him in the mosque; this is because it is narrated that Umar wrote to al-Qasim ibn Abd al-Rahman: 'Do not adjudicate in the mosque, for there will come to you the menstruating woman and the person in a state of major ritual impurity (junub).' [And because the judge is approached by the dhimmi, the menstruating woman, and the person in a state of major ritual impurity] (55), and his entourage grows large, and there occurs among them noise, falsehoods, and mutual denial, which may lead to insults and matters for which mosques were not built." Our position is the consensus of the Companions, based on what we have narrated from them. Al-Sha'bi said: "I saw Umar (56) while he was leaning (57) against the qibla, judging between people." Malik said: "It is an ancient practice of the people." Furthermore, adjudication is an act of nearness [to Allah], obedience, and fairness among people, so it is not disliked in the mosque. We do not know the authenticity of what they narrated from Umar, and the opposite has also been narrated from him. As for the menstruating woman, if she has a need for judgment, she may appoint a representative or come to him at his residence. The person in a state of major ritual impurity may perform ghusl and enter, and the dhimmi is permitted to enter with the permission of a Muslim. The Prophet (peace and blessings of Allah be upon him) used to sit in his mosque while people had needs of him.