Tirmidhi

1:
In this way, Shu'ayb's father is Muhammad bin Abdullah, who is the grandfather of 'Amr,
and Shu'ayb's grandfather is Abdullah bin 'Amr bin al-'As.

2:
The correct opinion is that Shu'ayb bin Muhammad's hearing (sama') from his grandfather Abdullah bin 'Amr bin al-'As is established,
and the ahadith that have come through the chain "from 'Amr bin Shu'ayb, from his father, from his grandfather" are authentic and, in an absolute sense, authoritative (hujjah),
provided that the chain reaching them is authentic.

3:
This is the view of the majority and this is the truth, and those who have permitted otherwise, their opinion is not based on any authentic evidence; rather, authentic ahadith refute it.

4:
Many ahadith have been narrated regarding the concession (rukhsah) of reciting poetry in the mosque.
There are two ways to reconcile these two types of narrations:
First, that the narration indicating prohibition is to be understood as a discouragement (nahi tanzihi), meaning it is better not to recite poetry in the mosque,
and the narrations granting concession are to be understood as indicating permissibility (jawaz).
Second, that reciting obscene or morally corrupt poetry in the mosque is prohibited,
whereas such poetry that contains themes of tawhid (monotheism),
following the Sunnah, and social reform, etc., there is no legal objection to reciting them.
Hassan bin Thabit radi Allahu anhu himself used to be made to recite poetry by the Messenger of Allah sallallahu alayhi wa sallam.

Note:
(This chain is hasan,
but with supporting evidences, this hadith is sahih.)

716. Commentary: Poetry is generally characterized by exaggeration, and even by falsehood, which is why it has been prohibited. Otherwise, if a poem belongs to the category of praise of Allah (hamd), praise of the Prophet (na‘t), or admonition and advice, then it may be recited—such as the Islamic poetry of Hazrat Hassan radi Allahu anhu. Nevertheless, an abundance of poetry is not a good thing, because poetry causes one to become heedless of the Qur’an. The rhyme and meter of poetry captivate the heart, so except for the people of Allah, others find more enjoyment in poetry than in the Qur’an.

Commentary:
(1)
This hadith further supports another issue mentioned in the previous hadith number (748), namely that the mosque should not be turned into a marketplace. This is because, in buying and selling, there is often haggling over the deal, which creates noise, and this is contrary to the reverence due to the mosque.
Another reason is that if buying and selling are allowed in the mosque, people will start bringing items for sale into the mosque, which will make the space for prayer constricted, and people will begin to come to the mosque for buying and selling instead of worship. In this way, the original purpose of building the mosque will be affected.

(2) (Tanāshud)
The meaning of (tanāshud) is to recite poetry in competition with one another, just as the Arabs in the time of ignorance (Jāhiliyyah) used to compose odes in praise of their respective tribes.
Similarly, those poems whose content is morally corrupt or contrary to the Shariah are not permissible to be recited even outside the mosque; in the mosque, it is all the more prohibited.
On the other hand, poems that invite towards tawhid (the oneness of Allah) and encourage good character, or refute disbelief and polytheism and condemn the disbelievers—reciting and listening to such poetry in the mosque is permissible.
Hazrat Hassan, with the permission and approval of the Messenger of Allah (sallallahu alayhi wa sallam), used to recite this type of poetry in Masjid Nabawi. See (Sahih al-Bukhari, Book of the Beginning of Creation, Chapter: Mention of the Angels, Hadith: 3212).

Benefits and Issues:
➊
Our esteemed researcher has declared the chains of both narrations in the mentioned chapter to be weak, whereas other scholars have considered them to be hasan (good).
For details, see: (Al-Irwa’ by Al-Albani: 7/329, 371)
The mosque is for the remembrance of Allah, prayer, and admonition.
Beating and administering punishment inside the mosque is not appropriate.

➋
The wisdom in this prohibition is that the one being punished will scream and shout, and the attendees will also talk, resulting in noise.
In the case of cutting off a hand or similar punishments, blood will fall in the mosque, which is contrary to the purity and cleanliness of the mosque. Therefore, carrying out hudud (prescribed punishments) in the mosque violates the sanctity of the mosque.
And Allah knows best.