as being the taking of graves as mosques, or imitating those who venerate them and pray toward them, so the ruling does not extend beyond them because of the absence of this meaning in others. The Prophet, peace and blessings be upon him, said: "Those who were before you used to take the graves of their prophets and their righteous people as mosques. Beware, do not take graves as mosques, for I forbid you from that." He also said: "The curse of Allah be upon the Jews and the Christians; they took the graves of their prophets as mosques," warning against what they did. Unanimously agreed upon (25). Based on this, prayer is not valid toward graves due to the prohibition against it, while it is valid toward other locations because they remain under the generality of permissibility and the impossibility of analogizing them to that for which a prohibition has been revealed. And Allah knows best.

Section: If one prays on the roof of a latrine, a bathhouse, a camel resting place, or other such places, the Qadi stated that its ruling is the ruling of one who prays inside them, because the air (above) follows the status of the ground (beneath), so its ruling is established for it. For this reason, if one were to swear an oath not to enter a house, yet entered its roof, he would have broken his oath. Similarly, if one in i'tikaf (seclusion) goes out to the roof of the mosque, it is permitted for him because its ruling is the ruling of the mosque. The correct view, if Allah wills, is to restrict the prohibition to what is explicitly addressed and that it should not be extended to others. For if the ruling is devotional (ta'abbudi), then analogy is prohibited in it; and if it is based on a rationale ('illah), it can only be rationalized by it being a place likely to contain impurity, which is not imagined regarding their roofs (27). As for if a sabat (28) (covered passage) is built over a road, or a structure is extended over it (29), then according to...