commentary without reference to it. I have dealt with the matter in detail in al-Taʿliqāt al-Jiyād, Aḥkām al-Janāʾiz, and Taḥdhīr al-Sājid min Ittikhādh al-Qubūr Masājid.

He states: “3 – Prayer in a refuse dump, a slaughterhouse, the middle of the road, camel pens, a public bath, and on top of the Kaʿbah. Zayd ibn Jubayrah reported from Dāwūd ibn Ḥuṣayn, from Ibn ʿUmar, that the Prophet—peace and blessings be upon him—forbade praying in seven places….”

I say: He mentioned the listed places and then cited al-Tirmidhī’s grading of the report as weak, agreeing with him—and that is the correct verdict, as clarified in Irwāʾ 287. Thus the claim remains unsupported by an authentic proof. The author ought to have produced other sound narrations that corroborate the report, even if only with respect to some of its individual items. Among them is the Prophet’s statement:

“The whole earth is a place of prayer except for graveyards and bathhouses.”

Abū Dāwūd, al-Tirmidhī, al-Ḥākim, al-Bayhaqī, and others transmitted it, and in some of their chains it is sound according to the criteria of the two Shaykhs; it is cited in the aforementioned source.

Another narration states:

“When the time for prayer comes and you find only sheepfolds and camel pens, then pray in the sheepfolds and do not pray in the camel pens.”

Ahmad, al-Dāramī, Ibn Mājah, and others recorded it with a chain that is sound by the standards of the two Shaykhs, from Abū Hurayrah; further reports conveying the same meaning are collected in al-Thamar al-Mustatāb.

I know of no authentic hadith forbidding prayer in the remaining locations, and it is impermissible to declare such prayers invalid without explicit textual evidence from the Prophet, peace and blessings be upon him. Let this be understood.