from behind it, such that its whiteness or redness is known, the prayer is not valid in it; because concealment is not achieved by that. If it conceals its color but describes the shape, the prayer is valid; because (32) it is not possible to guard against that, even if the covering is thick.
Section: If a small portion of the 'awrah is exposed, the prayer is not invalidated. Imam Ahmad stated this explicitly. Abu Hanifah held the same opinion. Al-Shafi'i said: It is invalidated; because it is a ruling related to the 'awrah, so its small amount and its large amount are the same, like looking (33). Our argument is what was narrated by [Abu Dawud, with his chain of narration from Ayyub, from Amr ibn Salamah] (34) al-Jarmi (35), who said: My father went as a delegate to the Messenger of Allah (may Allah bless him and grant him peace) with a group of his people, and he taught them the prayer and said: "The one who recites best among you shall lead you." I was the best of them in recitation, so they put me forward. I used to lead them in prayer while I was wearing a small yellow cloak of mine, and whenever I prostrated, it would uncover me. A woman among the women said: Cover the 'awrah of your reciter from us. So they bought me an Omani shirt, and I was never as happy about anything after Islam as I was about it. [And it was narrated by Abu Dawud, and al-Nasa'i as well, from Asim al-Ahwal, from Amr ibn Salamah, who said] (36): I used to lead them in prayer in a patched cloak (37) that had a tear, and when I prostrated in it, my buttocks (38) would be exposed. This spread and was not disapproved of, nor
(32) After this in the original is an addition: "the navel is covered."(33) In M: "like looking."(34) Omitted from the original. It was extracted by Abu Dawud, from Ayyub, in: Chapter on who is more entitled to lead in prayer, from the Book of Prayer. Sunan Abi Dawud 1/138. It was also extracted by al-Nasa'i, from him, in: Chapter on a person finding it sufficient to use someone else's adhan while traveling, from the Book of Adhan, and in: Chapter on the leadership of a boy before he reaches puberty, from the Book of Leadership. Al-Mujtaba 2/9, 62, 63.(35) Omitted from M.(36) In the original: "In another wording." It was extracted by Abu Dawud, from Asim, in the aforementioned place. It was also extracted, from him, by al-Nasa'i, in: Chapter on prayer in a wrapper, from the Book of Qiblah. Al-Mujtaba 2/55.(37) In M: "connected."(38) In the original is an addition: "Narrated by Abu Dawud and al-Nasa'i."
مِن ورَائِهِ، فيُعْلَمُ بيَاضُه أَوْ حُمْرَتُه، لم تَجُزِ الصَّلاةُ فيه؛ لأنَّ السَّتْرَ لا يَحْصُلُ بذلك. وإنْ كانَ يَسْتُرُ لونَها، ويَصِفُ الخِلْقَةَ، جازتِ الصلاةُ؛ لأنَّ (٣٢) هذا لا يُمْكِنُ التَّحَرُّزَ منهُ، وإنْ كان السَّاتِرُ صَفِيقًا.
فصل: فإِنِ انْكَشَفَ مِن العَوْرَةِ يَسِيرٌ. لم تَبْطُلْ صلاتُهُ. نَصَّ عليه أحمدُ. وبه قال أبو حنيفَةَ. وقال الشَّافِعىُّ: تبطُلُ؛ لأنَّه حُكْمٌ تَعَلَّقَ بالعَوْرَةِ، فاسْتَوى قَلِيلُه وكثيرُه، كالنَّظَرِ (٣٣). ولَنا: ما رَوَى [أبو داوُد، بإسْنَادِهِ عن أيُّوب، عن عمرِو بن سَلِمَةَ] (٣٤) الجَرْمِىِّ (٣٥) قالَ: انطلَقَ أبِى وافدًا إلى رسولِ اللَّه -صلى اللَّه عليه وسلم- في نَفَرٍ مِن قومِهِ، فعلَّمَهُم الصلاةَ، وقالَ: "يَؤُمُكُمْ أَقْرَؤُكُمْ". فكُنْتُ أقْرَأَهُمْ فقَدَّمُونِى، فكُنْتُ أؤُمُّهُمْ وعلَىَّ بُرْدَةٌ لي (٣٥) صَفْرَاءُ صغيرةٌ، وكنتُ إذا سَجَدْتُ انْكَشَفَتْ عنِّى، فقالَت امْرَأَةٌ مِن النِّساءِ: وارُوا عنَّا عَوْرَةَ قارِئِكُم. فاشْتَرَوْا لي قَمِيصًا عُمَانِيًّا، فما فرِحْتُ بشيءٍ بعدَ الإِسلامِ فَرَحِى بهِ. [ورَوَاهُ أبو داوُد، والنَّسَائِىُّ أيضًا، عن عَاصِمٍ الأحوَلِ، عن عمرِو بنِ سَلِمَةَ، قال] (٣٦): فكنتُ أؤُمُّهُمْ في بُرْدَةٍ مُوَصَّلَةٍ (٣٧) فيها فَتْقٌ، فكنتُ إذا سجدتُ فيها خرجتِ اسْتِى (٣٨). وهذا ينْتَشِرُ ولم يُنْكَرْ، ولا
(٣٢) بعد هذا في الأصل زيادة: "السرة مستورة".(٣٣) في م: "كالنظرة".(٣٤) سقط من: الأصل.وأخرجه أبو داود، عن أيوب، في: باب من أحق بالإمامة، من كتاب الصلاة. سنن أبي داود ١/ ١٣٨. كما أخرجه النسائي، عنه، في: باب اجتزاء المرء بأذان غيره في السفر، من كتاب الأذان، وفى: باب إمامة الغلام قبل أن يحتلم، من كتاب الإِمامة. المجتبى ٢/ ٩، ٦٢، ٦٣.(٣٥) سقط من: م.(٣٦) في الأصل: "وفى لفظ".وأخرجه أبو داود، عن عاصم، في الموضع السابق. كما أخرجه، عنه، النسائي، في: باب الصلاة في الإِزار، من كتاب القبلة. المجتبى ٢/ ٥٥.(٣٧) في م: "موصولة".(٣٨) في الأصل زيادة: "رواه أبو داود والنسائي".
