Why do you not permit a menstruating woman to enter the mosque to attend lessons, despite the fact that some scholars have permitted a ritually impure person (junub) to enter the mosque with tayammum or absolutely, and that the Prophet, may Allah bless him and grant him peace, allowed polytheists to enter the mosque?

The correct scientific methodology involves collecting and reconciling evidence. The evidence prohibiting the stay of a junub (one in a state of major ritual impurity) and a menstruating woman in the mosque is specific and explicit. Among this evidence is the hadith of Aisha: "I do not permit the mosque for a menstruating woman or a junub," which refers to staying, not merely passing through. It is a condition for a menstruating woman to be allowed to pass through that there is no risk of her blood contaminating the mosque. The early Muslims differentiated between staying and passing through, such as Ibn Abbas, Jabir, Anas, and Ata'. Using evidence that permits passing through to argue for the permissibility of staying is incorrect. Using the hadith of Abu Hurayrah is incorrect because it does not indicate the permissibility of a junub staying. The Abyssinians playing in the mosque does not indicate the permissibility of a junub staying. Analogizing the stay of a junub to that of a disbeliever is not valid. The majority of scholars prohibit the stay of a junub in the mosque but permit passing through, and this is the view of Ibn Mas'ud, Ibn Abbas, Malik, and others. Some prohibit passing through except out of necessity and after performing ablution. Al-Nawawi said: "Our companions argued with Allah's saying: {nor junub, except those passing through} [An-Nisa: 43]," which Al-Shafi'i interpreted as referring to places of prayer, i.e., mosques. The hadith of Aisha: "Turn these houses away from the mosque, for I do not permit the mosque for a menstruating woman or a junub," has been weakened by some scholars. As for the hadith "The Muslim does not become impure," it does not necessitate the permissibility of staying in the mosque. As for analogizing to a polytheist, the Sharia has differentiated between them, and a Muslim is obligated to respect the sanctity of the mosque, unlike a disbeliever. As for the hadith "O Ali, it is not permissible for anyone to be in a state of janabah in this mosque except me and you," it is weak. The verse {nor junub, except those passing through} [An-Nisa: 43] indicates the permissibility of passing through. As for the hadith of Jabir "We used to walk in the mosque in a state of janabah, seeing no harm in it," its chain of narration is weak. Analogizing a junub to someone with impurity on their foot is flawed, as a junub is different from someone with flowing impurity on their foot.