I say, and with Allah's success: Our Hanafi scholars have stated that it is not permissible for a menstruating woman to enter the mosque at all; because what she has of impurity is worse than the impurity of janabah (ritual impurity due to sexual activity); as she can remove the impurity of janabah but not the impurity of menstruation. Janabah prevents her from entering the mosque, so menstruation is more deserving of prohibition. This prohibition includes passing through without lingering, except in necessity such as fear of a wild animal, a thief, cold, or thirst. It is preferable for her to perform tayammum (dry ablution) and then enter, as mentioned in Dhakhr al-Mutahhilin and Manhal al-Waridin (p. 145), and Al-Muhit al-Burhani (1: 403), and Al-Wiqayah (p. 125). And this ruling applies to everything prepared for prayer in the mosque's building, unlike its courtyard and the shade of its door. Ibn Nujaym explicitly stated in Al-Bahr al-Ra'iq (1: 205) that a musalla (prayer area) does not take the ruling of a mosque: "For this reason, she is not prevented from entering the musalla of Eid and funerals, the school, and the ribat (a place for religious study); and for this reason, it is said in Al-Khulasa that the place designated for funeral and Eid prayers is not regarded as a mosque." He chose in Al-Quniya from the Book of Waqf that if the school does not prevent its people from praying in it, it is a mosque. In Fatwas of Qadi Khan: "The courtyard of the mosque has the ruling of the mosque regarding the permissibility of following the imam, even if the rows are not connected and the mosque is not full." As for the permissibility of a menstruating woman entering, the courtyard does not have the ruling of the mosque in this regard. The shade of the mosque's door has its ruling regarding the permissibility of following the imam, but not regarding the prohibition of entry for the one in a state of janabah or menstruation, as is well known. The evidence for what has been mentioned: 1. The Prophet (peace be upon him) said: "I do not permit the mosque for a menstruating woman or a junub (one in a state of janabah)" in Sahih Ibn Khuzaymah (2: 284), Sunan Abu Dawood (1: 60), Musnad Ishaq ibn Rahwayh (3: 1032), and Sunan al-Bayhaqi al-Kabir (2: 442). 2. Allah (Glory be to Him) said: {O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying, and do not be junub except in passing through [a place] until you have washed yourselves} [An-Nisa: 43]. Al-Jassas said in Ahkam al-Qur'an (2: 290): "It was narrated from Ali and Ibn Abbas (may Allah be pleased with them) in its interpretation that the intended meaning is the traveler who does not find water and performs tayammum, which is preferable to the interpretation that it refers to passing through the mosque. This is because His saying: {Do not approach prayer while you are intoxicated} is a prohibition against performing the prayer itself in this state, not at the mosque; because that is the literal meaning of the word and the understanding of the address, and interpreting it as referring to the mosque is a deviation from the literal meaning to a metaphorical one by making prayer refer to its place..." The Maliki scholars agreed with the Hanafi view regarding the prohibition of entering the mosque at all, whether for lingering or passing through. The Shafi'i and Hanbali scholars held that it is prohibited for her to pass through the mosque if she fears contaminating it; because contaminating it with impurity is forbidden, and means have the same ruling as objectives. If she is safe from contaminating it, the Shafi'is held that it is disliked for her to pass through the mosque, and the dislike applies if she passes through without necessity, while passing through the mosque is necessary if her house is far from the outside road and close to the mosque. The Hanbalis held that she is not prevented from passing through the mosque in that case, as mentioned in the Kuwaiti Fiqh Encyclopedia (18: 323). In Al-Majmu' (2: 184): "The views of scholars regarding the staying of a junub in the mosque and passing through it without lingering, our view is that it is forbidden for him to stay in the mosque, whether sitting, standing, hesitating, or in any state, whether he is in a state of wudu or not, and it is permissible for him to pass through without lingering, whether he has a need or not. Ibn Mundhir reported similar views from Abdullah ibn Mas'ud, Ibn Abbas, Sa'id ibn al-Musayyib, Al-Hasan al-Basri, Sa'id ibn Jubair, Amr ibn Dinar, and Malik. It was reported from Sufyan al-Thawri, Abu Hanifah, and his companions, and Ishaq ibn Rahwayh that he is not permitted to pass through unless he has no other choice, in which case he performs wudu and then passes through. Ahmad said: Staying is forbidden, and passing through is permitted for necessity, and it is not permitted for non-necessity..." In Al-Mughni (1: 97): "It is not permissible for a menstruating woman and a junub to stay in the mosque," and in Al-Mughni (1: 98): "If a junub performs wudu, he is allowed to stay in the mosque according to the opinion of our companions and Ishaq, while most scholars say it is not permissible due to the verse and the hadith... As for the menstruating woman, if she performs wudu, it is not permissible for her to stay because her wudu is not valid." And see: Daqaiq Awli al-Nahyi (1: 82). Ibn Hazm mentioned in Al-Muhalla (1: 400): "It is permissible for a junub and a menstruating woman to enter the mosque," and it is well known among scholars and the virtuous that his deviations are not to be relied upon, nor considered in issuing fatwas. I asked our professor Dr. Akram Abdul Wahab if there is a concession for teaching women and advising them in the mosque for a woman in a state of menstruation, and he ruled that it is not permissible at all, even if the woman is receiving payment for her teaching and advising, as there is no permissibility in this earning. He informed me that everything connected to the mosque, whether above or below, is included in the ruling of the mosque as long as it is considered part of the mosque, and the mosque is considered a mosque even if the five daily prayers are not performed in it, even if it is abandoned, as long as it is designated as a mosque. I asked our esteemed Sheikh, Dr. Abdul Malik Al-Sa'di, if there is a concession for a female teacher or student to enter the mosque for knowledge, and he responded that it is not permissible for her to enter everything prepared for the mosque where prayers are usually performed and which is part of the mosque, unless there are external classrooms or courtyards or similar places that may connect the rows in exceptional cases. Sheikh Al-Nu'ssan said in the legal fatwas (p. 36): "It is not permissible for a menstruating woman, nor for a junub, to enter the mosque, even if the intention is for learning or teaching." And Allah knows best.