and al-Husayn on his back while he was prostrating (13). Also, because the impurity contained within an animal is in its stomach, it is like the impurity in the stomach of the one praying. If he carries a sealed flask containing an impurity, his prayer is not valid. Some of al-Shafi'i's companions said: His prayer is not invalidated, because the impurity does not exit from it, so it is like the animal. This is not correct, because he is carrying an impurity that is not pardoned, outside of its [natural] location (14), so it is like if he carried it in his sleeve.

223 - Issue: He said: "And likewise, if he prays in a graveyard, a latrine, a bathhouse, or in camel resting places, he must repeat [the prayer]."

There is a difference of opinion in the reports from Ahmad (may Allah have mercy on him) regarding praying in these places. It is reported that the prayer is not valid in them under any circumstances. Among those reported to have disliked praying in a graveyard are 'Ali, Ibn 'Abbas, Ibn 'Umar, 'Ata', al-Nakha'i, and Ibn al-Mundhir. Among those who were of the opinion that one may pray in sheep pens but not in camel resting places are Ibn 'Umar, Jabir ibn Samura, al-Hasan, Malik, Ishaq, and Abu Thawr. From Ahmad, there is another report that prayer in these places (1) is valid, provided they are not impure. This is the school of Malik, Abu Hanifa, and al-Shafi'i, due to his (peace be upon him) saying: "The earth has been made for me a place of prostration and a means of purification." In another phrasing: "Wherever the time of prayer finds you, pray, for it is a place of prostration." In another phrasing: "Wherever the prayer finds you, pray, for it is a place of prostration." It is agreed upon (2). Also, because it is a pure place, the prayer is valid in it, like the open desert. As for us, [we rely on] the saying of the Prophet (may Allah bless him and grant him peace): "The entire earth is a place of prostration, except the bathhouse and the graveyard."