but he did not cite any dissenting view on the matter.

Al-ʿIrāqī added: The same ruling applies to a person who has an impurity (najāsah) on his body or clothing. If he is sure the mosque will not be soiled by it, he may enter; if he fears that the impurity might reach the mosque, entry is not allowed.

Ibn Ḥazm said in al-Muḥallā:
“It is unlawful to urinate in a mosque, and whoever does so must have a bucketful of water poured over his urine. Spitting there is likewise impermissible; whoever spits in the mosque must bury his spittle. The Prophet ﷺ ordered that mosques be cleaned and perfumed—as we have already quoted—and that order covers everything to which the words ‘cleaning’ and ‘perfuming’ apply. Cleaning and perfuming necessitate removing every unlawful thing, every filth, and every piece of rubbish; therefore the very substance of urine and the like must be eliminated.”

Let it be known that these prohibitions, together with the earlier commands, form part of the “raising” mentioned in Allah’s statement: “in houses which Allah has permitted to be raised and in which His Name is remembered” (Qur’an 24:36).

We have already discussed this verse under the second point that should be observed when constructing mosques; the reader may refer to what has preceded.

12 – Using the mosque as a thoroughfare. This is based on the Prophet’s ﷺ saying:
“Do not take the mosques as pathways, except for remembrance or prayer.”

The ḥadith is narrated by ʿAbdullāh ibn ʿUmar ﵁. Al-Ṭabarānī recorded it in his Muʿjam al-Kabīr, stating: “Aḥmad ibn ʿAbd al-Wahhāb ibn Najdah al-Ḥūṭī told us; Yaḥyā ibn Ṣāliḥ al-Waḥāẓī told us; ʿAlī ibn Ḥushab narrated to us, from Abū Qabīl, from Sālim, from his father, with this wording.”