[while in a state of ignorance] (28) regarding the obligation of covering, thus it is not valid, just as if she knew of the emancipation but was ignorant of the ruling. If she was emancipated and did not find what to cover herself with, her prayer is valid; because she is no different from an original free woman who is unable to cover herself.
199 - Issue; He said: (It is recommended for the umm al-walad [concubine who bore her master a child] to cover her head in prayer).
The sum of this is that the umm al-walad is like a slave woman in her prayer and her covering, [al-Khiraqi explicitly stated this regarding the emancipation of ummahat al-awlad, saying: And if she prayed with her head uncovered, that is disliked for her, yet it suffices her] (1). Among those who did not make it obligatory for her to cover her head are al-Nakha'i, Malik, al-Shafi'i, and Abu Thawr. Al-Athram narrated from Ahmad that he asked him: How does the umm al-walad pray? He said: She covers her hair and her feet; because she is not sold, and she prays as a free woman prays. This may be interpreted as being upon recommendation, and thus it would be (2) as al-Khiraqi mentioned. It may also be interpreted according to its apparent meaning as an obligation; because she is not sold and the ownership of her is not transferred, so she resembles a free woman, [and because] (3) the cause of her freedom has been established [in a confirmed manner] (4) that cannot be invalidated, so the ruling of freedom in worship prevails [and as a precaution for her. And for us, she is a slave woman] (5), whose ruling is the ruling of slave women, except that ownership of her is not transferred, (6) so she resembles a 'stopped' [mawqufa] person, and the establishment of the cause of a ruling does not confirm it without its condition, like kitaba [contract of emancipation] and tadbir [emancipation after death]. Therefore, freedom is not confirmed, and sexual intercourse with her remains permissible for her master.
= because the entire situation is a single instance of waiting. The first view is more correct, because a long interval passed while she was with her private parts exposed despite the ability to cover them, so her prayer is not valid, just as if she were not waiting." (28) In the original: "ignorant". (1) Omitted from: The Original. (2) Omitted from: The Original. (3) In MS (m): "and". (4) In MS (m): "in such a way that". (5) In MS (m): "And the first is more appropriate because she". (6) From here to the end of his statement: "and takes by precaution", it appears in MS (m) as: "So she is like the 'mawqufa' person, and the establishment of the cause for freedom does not necessitate covering, like kitaba and tadbir, but it is recommended for her to cover, and it is disliked for her to uncover her head, due to the resemblance she has to free women."
[عاريَةً جَهْلًا] (٢٨) بوُجُوبِ السَّتْرِ، فلم تَصِحَّ، كما لو عَلِمَت العِتْقَ وجهِلَت الحُكْمَ. وإنْ عتَقَتْ ولم تَجِدْ ما تَسْتَتِرُ به، صَحَّتْ صلاتُها؛ لأنَّها لا تَزِيدُ على الحُرَّةِ الأصلِيَّةِ العاجزَةِ عن الاسْتِتَارِ.
١٩٩ - مسألة؛ قال: (ويُسْتَحَبُّ لِأُمِّ الوَلَدِ أَنْ تُغَطِّىَ رَأْسَهَا فِي الصَّلَاةِ)
وَجُمْلةُ ذلكَ، أنَّ أُمَّ الولدِ كالأمَةِ في صلاتِهَا وسُتْرَتِهَا، [صرَّحَ بها الْخِرَقِىُّ في عِتْقِ أُمَّهَاتِ الأوْلادِ، فقال: وإنْ صَلَّتْ مَكْشُوفَةَ الرأسِ كُرِهَ لها ذلكَ وأجْزَأَهَا] (١) وممَّنْ لم يُوجِبْ عليها تَغْطِيَةَ رأسِها النَّخَعِيُّ، ومالكٌ، والشَّافعيُّ، وأبو ثَوْرٍ، وقدْ نقلَ الأثْرَمُ عنْ أحمدَ، أنَّه سَأَلَه، كيف تُصَلِّى أُمُّ الوَلَدِ؟ قال: تُغَطِّى شَعْرَها وقدمَها؛ لِأنَّها لا تُبَاعُ، وهى تُصَلِّى كما تُصَلِّى الحُرَّةُ. فهذا يَحْتَمِلُ أنْ يكونَ على الاسْتِحْبَابِ، فَيكونُ (٢) كما ذَكَرَ الْخِرَقِىُّ، ويَحْتَمِلُ أنْ يَجْرِىَ على ظَاهِرِه في الوُجوبِ؛ لأنَّها لا تُبَاعُ، ولا يُنْقَلُ المِلْكُ فيها، فأشْبَهَتِ الحُرَّةَ، [ولأنَّه قد] (٣) انْعَقَدَ سَبَبُ حُرِّيَتِها [انْعِقَادًا مُتأكِّدًا] (٤) لا يُمْكِنُ إبْطَالهُ، فَغَلَبَ فيها حُكْمُ الحُرِّيَّةِ في العبادَةِ، [واحْتياطًا لها. ولَنَا أنَّها أمَةٌ] (٥)، حُكْمُها حُكْمُ الإِماءِ، إلَّا في أنَّها لا لا يُنْقَلُ المِلْكُ فيها، (٦) فأشْبَهتِ المَوْقُوفةَ، وانْعِقادُ سببِ الحُكْمِ لا يَثْبِتُه بدون شَرْطِه، كالكتابةِ والتَّدْبيرِ، ولذلك لم تثْبُتِ الحُرِّيَّةُ، ولم يَحْرُمْ وَطْؤها على سيِّدها،
= لأن الجميع انتظار واحد. والأول أولى؛ لأن الفصل طال عليها وهى بادية العورة بعد القدرة على الستر، فلم تصح صلاتها، كما لو لم تكن منتظرة".(٢٨) في الأصل: "جاهلة".(١) سقط من: الأصل.(٢) سقط من: الأصل.(٣) في م: "وقد".(٤) في م: "بحيث".(٥) في م: "والأول أولى لأنها".(٦) من هنا إلى آخر قوله: "وتأخذ بالاحتياط" ورد في م: "فهى كالموقوفة، وانعقاد السبب للحرية لا يوجب الستر، كالكتابة والتدبير، ولكن يستحب لها الستر، ويكره لها كشف الرأس، لما فيها من الشبه بالحرائر".
