the young girls; it was recorded (144) by al-Athram. [It was also narrated] (145) from 'Abd al-Rahman ibn Yazid, who said: I was the fourth of four, or the fifth of five, with 'Abd Allah, when a small son of his came to him wearing silk shirts. He called him and said: Who clothed you in this? He said: My mother. 'Abd Allah took it and tore it. The other view, mentioned by our companions, is that it is permissible; because they are not legally responsible (mukallaf), so the prohibition does not apply to their wearing it, [just as if one were to clothe an animal in it] (146), [and because they are objects of adornment, so they resemble women] (147). The first view is more correct; due to the manifest meaning of the Hadith and the practice of the Companions. The prohibition extends to enabling them [in prohibited acts, just as enabling them to drink] (148) wine, consume interest, and other such things, and the fact that they are objects of adornment while the enjoyment of them is forbidden [is more indicative of] (149) [the prohibition. For this reason, women are forbidden from displaying their adornment to non-mahram men, and the hijab was imposed upon them, and they were only permitted to adorn themselves for their husbands because they are lawful for them, as an incentive for permissible enjoyment] (150).
193 - Issue: He said: (And whoever is unable to cover his nakedness (awra) shall pray sitting [and make gestures (ima'an) for the movements] (1)).
The sum of this is that one who lacks a covering [does not have the prayer drop from him. We know of no disagreement regarding this; this is because it is a condition for the prayer, so the prayer does not lapse due to incapacity regarding it, just like facing the qibla and wudu'. Furthermore, it is obligatory in the prayer, so it resembles the pillars of the prayer. Thus, if one lacks a covering, he shall pray sitting] (2). This was narrated from Ibn 'Umar. It was held by 'Ata', 'Ikrimah, Qatada, al-Awza'i, and the People of Opinion (Ashab al-Ra'y). He makes a gesture for the bowing
(144) In the original: "recorded". (145) Omitted from: the original. (146) In the original: "like beasts". (147) In M: "and because they are an object of adornment, so they are like women". (148) In the original: "the prohibited, such as helping them to drink". (149) In M: "implies". (150) In M: "not permissibility, unlike women. And Allah knows best". (1) Omitted from: the original. (2) In M: "the first [view] for him is that he should pray sitting".
الجَوارِى، أخْرجَهُ (١٤٤) الأثْرَمُ. [ورُوِى أيضًا] (١٤٥) عن عبدِ الرحمنِ بن يَزِيدَ قال: كنتُ رابعَ أَرْبعَةٍ، أو خامِسَ خمسةٍ، مع عبدِ اللهِ، فجاءَ ابْنٌ له صغِيرٌ عليهِ قُمُصٌ من حَرِيرٍ، فدعاهُ، فقالَ له: مَنْ كساكَ هذا؟ قال: أُمِّى. فأخذَهُ عبدُ اللهِ فَشَقَّهُ. والوَجْهُ الآخَرُ، ذكَرَهُ أصحابُنَا، أنَّه يُبَاحُ؛ لأنَّهم غيرُ مُكَلَّفِينَ، فلا يَتَعَلَّقُ التَّحْرِيمُ بِلُبْسِهِمْ، [كما لو ألْبَسَهُ دَابَّةً] (١٤٦)، [ولأنَّهم مَحَلٌّ للزِّينةِ، فأشْبَهُوا النِّساءَ] (١٤٧). والأوَّلُ أصَحُّ؛ لظَاهِرِ الحديثِ، وفِعْلِ الصحابَةِ. ويَتَعَلَّقُ التَّحْرِيمُ بتَمْكِينِهِمْ مِن [المُحَرَّماتِ كَتَمْكِينِهِمْ مِن شُرْبِ] (١٤٨) الخمرِ، وأَكْلِ الرِّبَا، وغيرِهما، وكونِهِمْ مَحَلَّ الزِّينَةِ مع تَحْرِيمِ الاستِمْتَاعِ بهم. [أَبْلَغُ في] (١٤٩) [التحريم، ولذلك حَرُم على النِّساءِ التَّبَرُّجُ بالزِّينَةِ للأجانبِ، وضُرِب عليهنَّ الحِجَابُ، وإنَّما أُبِيحَ لهنَّ التَّزَيُّنُ للأزْواجِ، لِحلِّهِنَّ لهم، ترْغيبًا في الاسْتمتاعِ المباحِ] (١٥٠).
١٩٣ - مسألة؛ قال: (وَمَنْ لَمْ يَقْدِرْ عَلَى سَتْرِ العَوْرَةِ صَلَّى جَالِسًا [يُومِىءُ إيماءً] (١))
وجُمْلَةُ ذلك، أنَّ العَادمَ للسُّتْرَةِ [لا تَسْقطُ عنه الصَّلاةُ. لا نعلمُ فيه خِلافًا؛ وذلك لأنَّ هذا شرطٌ للصلاة، فلا تسقطُ الصلاةُ بالعَجْزِ عنه، كالاسْتقبال والوضوءِ، ولأنَّه واجبٌ في الصلاةِ، فأشْبَهَ أرْكانَ الصلاةِ، فإذا عَدِمَ السُّتْرةَ فإنَّه يُصلِّى قاعِدًا (٢). ورُوِىَ ذلك عن ابنِ عمرَ. وقال بهِ عطاءٌ، وعِكْرِمَةُ، وقتادَةُ، والأوْزَاعِىُّ، وأصْحابُ الرَّأْىِ. ويُومِىءُ بالرُّكوعِ
(١٤٤) في الأصل: "رواه".(١٤٥) سقط من: الأصل.(١٤٦) في الأصل: "كالبهائم".(١٤٧) في م: "ولأنه محل الزينة فهم كالنساء".(١٤٨) في الأصل: "الحرام كإعانتهم على شرب".(١٤٩) في م: "يقتضى".(١٥٠) في م: "لا الإباحة، بخلاف النساء. واللَّه أعلم".(١) سقط من: الأصل.(٢) في م: "الأولى له أن يُصلى قاعدا".
