and prostration. This is the school of Abu Hanifah. Mujahid, Malik, al-Shafi'i, and Ibn al-Mundhir said: He shall pray standing, with bowing and prostration, due to his saying - peace and blessings of Allah be upon him -: "Pray standing; if you are unable, then sitting." Recorded by al-Bukhari (3). And because he is capable of standing without harm, so it is not permissible for him to abandon it, like the one capable of covering. Our argument is what al-Khallal narrated with his chain of authority from Ibn 'Umar concerning people whose ships were wrecked (4), and they emerged naked; he said: They shall pray sitting, making gestures with their heads. No disagreement with this has been transmitted. Furthermore, covering is more emphatic than standing, based on two points: First, it lapses [in certain cases] even with the ability to perform it, whereas standing lapses [only] in supererogatory prayer. Second, standing is specific to prayer, while covering is obligatory both within and outside of it. Thus, if one must abandon one of the two, abandoning the lighter of the two is more appropriate than abandoning the more emphatic one. [And because if he prays sitting and makes a gesture for the bowing and prostration, he has provided a substitute for what was left out, whereas if he prays standing, bowing, and prostrating, he has not provided a substitute for the covering] (5). The Hadith is interpreted as referring to a situation (6) that does not involve omitting the covering. If it is said: The covering is not attained [entirely, and] (7) only some of it is attained, so it does not suffice for abandoning standing. We say: If we say that the nakedness (awra) refers to the two private parts, then their covering has been attained (8). If we say: [that they are a part of the nakedness, then they are] (9) the most emphatic in obligation regarding covering, and the most shameful to view, so covering them is more appropriate.