every mosque, and that is the position of the entire community of scholars—save for a report ascribed to some of them that the prohibition is confined to his own mosque ﷺ because, in the first wording, he said, “our mosque.” This, however, is no proof, for the third ḥadith shows that the statement in question came from him ﷺ right after the expedition of Khaybar and its conquest. Hence his words “our mosque” refer to the place set aside for prayer during his stay there, or else the word “mosque” is meant generically, the possessive being to the Muslims, i.e., “let him not approach the mosque of the Muslims.” This is reinforced by the second wording, “our mosques.”

I further note that the stated rationale—causing annoyance to the Muslims and to the angels—applies to every mosque, as is self-evident.

This rationale, moreover, entails two points not explicitly mentioned in the ḥadith:

1. All other venues of communal worship are to be treated like mosques, such as the place of the ʿĪd prayer, the funeral-prayer ground, and the like. This is also supported by the general phrase of the Prophet ﷺ, “let him not come near us nor pray with us.” Al-Ḥāfiẓ remarked, “Some scholars attached those venues by analogy, yet clinging to this general text is preferable; a parallel lies in his words, ‘let him sit in his house.’ ”

2. Everything that emits an offensive odor—whether food or otherwise—is to be included under the same ruling as garlic. Al-Nawawī conveyed this on the authority of the scholars, saying, “The Qāḍī said: One must also include a person who eats radish and keeps belching; and Ibn…"