the men and the women [used to perform ablution]. And from Ibn Sirin, he said: 'Abu Bakr, Umar, and the Caliphs used to perform ablution in the mosque.' This was also narrated from Ibn Umar, Ibn Abbas, 'Ata', Tawus, and Ibn Jurayj. The second [narration] is that it is disliked, because one is not safe from spitting or blowing one's nose in the mosque, and spitting in the mosque is a sin, and one may wet a spot in the mosque that prevents those praying from praying there. If he goes out of the mosque for ablution and it is a renewal [of the state of purity], it is invalidated because it is an exit for something he has no necessity for. If it is an ablution from a state of impurity, it is not invalidated because there is an urgent need for it, whether it is during the time of prayer or before it; for the one who is impure must perform ablution, and he only does it ahead of the time of need for a benefit, which is being in a state of ablution, and perhaps he may need to perform a voluntary prayer with it.

Section: If he wants to urinate in the mosque into a basin, it is not permitted for him to do so; because mosques were not built for this, and it is something that is disgraceful, repulsive, and meant to be concealed; therefore, protecting the mosque from it is mandatory, just as if he wanted to urinate on its ground and then wash it. If he desires phlebotomy (cupping/bloodletting) in the mosque, the same applies. The Qadi mentioned this, because it is the shedding of filth in the mosque, so it resembles urinating in it. If a great necessity calls for it, he should leave the mosque and perform it; but if he can dispense with it, he is not permitted to leave for it, like a sickness that can be endured. Ibn 'Aqil said: It is possible that phlebotomy is permitted in the mosque in a basin, based on the evidence that it is permissible for a woman suffering from istihaḍah (non-menstrual vaginal bleeding) to observe I'tikaf, even if there is something beneath her for the blood to fall into. 'Aishah said: 'A woman from the wives of the Prophet (peace be upon him) observed I'tikaf with him while she was suffering from istihaḍah, and she would see the redness and yellowness, and she would perhaps place the basin beneath her while she was praying.' Narrated by al-Bukhari. The difference between the two is that the woman suffering from istihaḍah cannot avoid that except by abandoning I'tikaf, unlike phlebotomy.