Al-Tirmidhi and al-Bazzar likewise recorded the report, as cited in Takhrij al-Kashshaf, through the chain Sālim ibn Abī Ḥafṣah → ʿAṭiyyah → Abū Saʿīd, traced back to the Prophet:

“O ʿAlī, no one is permitted to remain in this mosque while in a state of major ritual impurity except you and I.”

Al-Tirmidhi commented, “A fair but singular hadith; we know it only through this route, and Muḥammad ibn Ismāʿīl heard it from me and judged it odd.”

I say: This isnād is weak, because ʿAṭiyyah al-ʿAwfī is unreliable. As for Sālim ibn Abī Ḥafṣah, he is deemed truthful in hadith, yet he was an extreme Shiʿite, as stated in al-Taqrīb. Al-Bazzar observed, “He was a Shiʿite, but he was not abandoned, and no one followed him in transmitting this report.” (1)

Al-Bazzar then narrated it through the route of al-Ḥasan ibn Ziyād → Khārijah ibn Saʿd → his father Saʿd with exactly the same wording, adding, “We do not know it from Saʿd except through this isnād.”

I add: al-Ḥasan ibn Ziyād is al-Luʾluʾī, a disciple of Abū Ḥanīfah; several leading critics, including Ibn Maʿīn and others, declared him a fabricator.

From all that has preceded, it is plain that no hadith establishing the prohibition of a menstruating woman’s entry is authentic, and likewise