(No one narrated from him except al-Faraj ibn Faḍālah.)
I say: That means he is majhūl (of unknown status), and al-Ḥāfiẓ Ibn Ḥajar stated this explicitly in al-Taqrīb. Al-Faraj ibn Faḍālah himself is weak as well, as al-Mundhirī observed in his Mukhtaṣar; on that basis the ḥadith was judged defective, and Ibn Ḥajar said the same in al-Taqrīb.
11 – Urinating and similar acts. The proof is the Prophet’s – peace and blessings be upon him – statement to the Bedouin who entered the mosque and urinated there: “This house was built only for the remembrance of Allah and for prayer; it is not a place for urinating.”
The report is transmitted by Abū Hurayrah and was recorded by Ibn Mājah, Aḥmad, and Ibn Ḥibbān in his Ṣaḥīḥ. We have already cited it in full under the discussion of the cleanliness of place – Issue Five.
It has a corroborating narration from Anas worded: “These mosques are not appropriate for anything filthy, for urine, or for relieving oneself.” Muslim and others relate it, and it too has been mentioned earlier.
The ḥadith establishes the obligation to keep mosques free of urine and every other impurity. Al-ʿIrāqī said: “The same ruling applies whenever the mosque would be soiled by impurity. If no soiling occurs – for example, someone urinates into a vessel or undergoes blood-letting into a vessel inside the mosque – the sounder opinion is that urinating remains unlawful, while blood-letting is merely disliked, not prohibited. Al-Nawawī, in his commentary on Muslim, stated categorically that blood-letting into a vessel is disliked, but …”