the place where clothes are removed, the furnace, and everything over which the door of the bathhouse is locked, because the name applies to it. As for the camel resting places [ma'atin], Ahmad said: They are the places where camels stay and take shelter. It is also said: They are the places where they are made to kneel when they arrive. The first is better because he [placed it] (11) alongside the sheep pen. The privy [hush] is a place designated for defecation and urination; thus, prayer is prohibited in whatever is inside its door. I do not know of any text [nass] (12) regarding the prohibition of prayer in it, except that it is forbidden to mention Allah the Exalted there or to speak, so prohibiting prayer therein is more appropriate. Furthermore, if prayer is prohibited in these places because they are sites of impurities, then this [the privy] is more appropriate, for it was built for that purpose. It is possible that the prohibition in these locations is rationalized by them being sites of impurities. The graveyard is exhumed, and the soil appears which contains the pus, blood, and flesh of the dead; and camel resting places are places where urination occurs, for a kneeling camel acts like a wall behind which one can conceal oneself and urinate, as was narrated from Ibn 'Umar that he made his camel kneel facing the Qibla, then sat and urinated behind it. This is not realized in animals other than them, because in its state of crouching (13), it does not provide concealment, and in its state of standing, it is neither stationary nor does it provide concealment. The bathhouse is a place of filth and urine, so prayer is prohibited therein for that reason. The ruling attaches to them even if they are clean, for the ruling attaches to the [site of the] potential, even if the underlying wisdom is hidden. Whenever it is possible to provide a rational explanation [ta'lil] for a ruling, it is incumbent to do so, and it is better than resorting to the hardship of pure ritual devotion [ta'abbud] and the bitterness of arbitrary rulings. Evidence for the correctness of this is the extension of the ruling to the privy, concerning which silence was maintained, through analogy [tanbih]. [And there must be in the analogy] (14) the existence of the meaning of the spoken text, otherwise it would not be an analogy. Based on this, it is possible to restrict the ruling to what constitutes a site [mazinna] of impurity among them; thus, the ruling of prohibition is not established in the changing room area of the bathhouse, nor on its roof (15), due to the absence of the potential for impurity there, and likewise for what resembles it. And Allah knows best.