—with his tongue. Ibn Daqīq al-ʿĪd pointed out that all of this represents an unwarranted and unacceptable extension.

In short, what is beyond doubt—and about which the scholars are virtually unanimous—is that the factor of causing annoyance requires preventing from entering the mosque anyone who deliberately engages with something that emits a foul odor, whether it be eaten, drunk, or otherwise, provided that he does so by choice and not out of necessity, such as medication, or because of a trade like butchery and the like.

I say: It is only “virtually” unanimous because Ibn Ḥazm (d. 456 AH) dissented, saying:

“Whoever eats garlic, onion, or leeks is obliged not to perform the prayer in the mosque until the odor has vanished, and it is obligatory to expel him from the mosque should he enter before the smell has cleared. If he prays in the mosque in that condition, his prayer is invalid. No one else is to be barred from the mosque—not a person with halitosis, nor a leper, nor anyone with a deformity.”

He then cited the forthcoming ḥadīth of ʿUmar together with the ḥadīth of Jābir and added:

ʿAlī said, “The Prophet ﷺ did not forbid anyone else from attending the mosques apart from those we have just mentioned. ‘Nor does he speak from his own whim’ (Q 53:3); ‘and your Lord is never forgetful’ (Q 19:64).”

I say: This is a case of clinging to the literal wording without considering the underlying meaning, for the rationale of annoyance stated in Jābir’s report clearly indicates that anything whose odor bothers others is likewise prohibited, in the detailed manner set out above. Therefore, we assert categorically:

The first of the items to be grouped with garlic is the vile plant known as tobacco, because its stench—