(a) + (al-Muzani): She may stay in the masjid (a: after making wuḍoo’). This is because the hadith forbidding her stay is weak. Also, since her menstruation may last for many days ̶ up to 1/3 or 1/2 of her fertile life ̶ she is not like one in the state of janâbah, who may not stay in the masjid by consensus. While it is commendable for Muslims to be wary of positions that conflict with the agreement of the four imams, this aversion should not completely rule out the possibility that the truth may be different; it should merely serve as a warning for mujtahideen to proceed with caution and for non-mujtahideen to stop. The legally consequential consensus is that of all the mujtahideen. (See the appendix on the agreement of the four madh-habs.) Additionally, one cannot deny the strength of the second opinion. Finally, barring the menstruating women from the mosques, where they can learn and benefit themselves as well as accompanying their children, needs to be based on definitive evidence, which is lacking in this case. ¹ It is also important to note that the typical Islamic center in the West consists not only of a masjid; it includes the masjid, meaning the prayer hall and other utility rooms, but it is more than that. Apart from the prayer hall, it may have stores and advertisements on bulletin boards, which are forbidden in the masjid, so it is the agreed-upon custom that these areas are not considered part of the masjid itself. By staying in areas outside the prayer hall, menstruating women who follow the position of the majority may still be able to attend lectures or accompany their husbands and children.