because they are capable of covering, unless they fear the expiration of the time, [so they pray naked except for the one who lends the garment. It is possible that they all wait for the garment, and one prays in it after another even if the time expires; because he was capable of the condition of the prayer, so his prayer is not valid without it, like someone who finds water and does not perform tayammum even if he fears the expiration of the time. This is the school of Al-Shafi'i. The aspect of the first opinion is that if they] (9) were on a ship in a narrow place, and it was not possible for them all to pray in it (10) standing, one would pray after another, unless they feared the expiration of the time [so one would pray standing and the others sitting. Al-Shafi'i has] (11) stipulated this. Standing is more emphasized than covering according to him. And according to a narration of ours, [the other opinion is more consistent with analogy in my view, for maintaining the condition while it is possible is better, even with the attainment of the time, evidenced by what applies if one finds water that he cannot use except after the time expires, or a covering and he fears the time will expire if he occupies himself with walking towards it and covering with it.] (12) [So it is more appropriate that the time be prioritized over covering.] (13) If the owner of the garment refuses to lend it to them (14), or the time is too narrow for more than one prayer, it is recommended that the owner of the garment lead them in prayer, and stand in front of them. If he is unlettered (ummi) and they are reciters, the others pray (15) in congregation as we have previously stated. [Al-Qadi said: He prays alone] (16), (17) because it is not permissible for him to lead them; due to his being unlettered, nor
(9) In M: "so one prays in it and the others are naked. Al-Shafi'i said: No one should pray naked, and he should wait for the garment even if the time expires. This is not correct, for the time is more emphasized than standing, as evidenced by what..." (10) Omitted from the original. (11) In M: "so they pray sitting". (12) Omitted from: M. (13) Omitted from the original. (14) In the original: "lending it". (15) In the original: "the naked ones". (16) In the original: "and the owner of the garment prays alone". (17) From here to his statement: "the men take it" was replaced in M with: "And when the owner of the garment wishes to lend his garment, and there are women among them, it is recommended to start with them; because they are more emphasized regarding covering. And when they pray in it, he takes it. When the time becomes tight, and there is a reciter among them, it is recommended to start with him; so he may be their imam. And if he lends it to someone other than the reciter, his ruling becomes that of the owner of the garment. If they are equal, and the garment does not belong to one of them, he draws lots among them, and whoever the lot falls to is more deserving. And if they are not equal, then the one most deserving of it is = ...whom it is recommended to start with by lending, according to what we have mentioned."
لأنَّهمْ قادرُونَ على السَّتْرِ، إلَّا أنْ يخافُوا ضِيقَ الوقتِ، [فيُصلُّون عُراةً إلَّا الواحدَ الذي يُعِيرُ الثَّوْبَ. ويَحْتَمِلُ أنْ ينتَظرَ جميعهُم الثَّوْبَ، فيُصلِّىَ فيه واحدٌ بعد واحدٍ وإن فاتَ الوقتُ؛ لأنَّه قدَر على شَرْطِ الصَّلاةِ، فلم تصِحَّ صلاتُه بدُونِه، كواجِدِ الماءِ لا يتيَمَّمُ وإن خاف فَواتَ الوقتِ. وهذا مذهبُ الشَّافِعِىِّ. ووَجْهُ الأوَّلِ أنَّهم] (٩) لو كانُوا في سفِينَةٍ في موضعٍ ضيِّقٍ، لا يُمْكِنُ جميعُهم الصَّلاةَ فيه (١٠) قيامًا صَلَّى واحدٌ بعدَ واحدٍ، إلَّا أنْ يَخَافُوا فواتَ الوقتِ [فيُصَلِّىَ واحدٌ قائمًا والبَاقون قُعودٌ. وقد] (١١) نَصَّ الشافعيُّ على هذا. والقيامُ آكَدُ مِن السُّتْرَةِ عنْدهُ. وعلى رِوَايةٍ لَنا، [والوَجْهُ الآخَرُ أقْيَسُ عندى، فإنَّ المُحافظةَ على الشَّرْطِ مع إمْكانِه أوْلَى مع إدراكِ الوقتِ، بدليلِ ما لو وَجَدَ ما لا يُمكنُه استعمالُه إلَّا بعدَ فَواتِ الوقتِ، أو سُتْرةً يخافُ فواتَ الوقتِ إن تشاغَلَ بالمَشْىِ إليها، والاسْتتارِ بها] (١٢). [فأوْلَى أنْ يكونَ الوقتُ مُقَدَّمًا على السَّتْرِ] (١٣). فإنِ امْتَنَعَ صاحبُ الثَّوبِ مِنْ إعارَتِهِم (١٤)، أو ضَاقَ الوقتُ عن أكثرَ مِن صلاةٍ، فالمُسْتَحَبُّ أنْ يؤُمَّهُم صاحبُ الثَّوبِ، ويقفَ بين أيْدِيهِم، فإنْ كان أُمِّيًّا وهم قُرَّاءٌ، صَلَّى الباقُونَ (١٥) جماعةً على ما أسْلَفْنا. [قال القاضي: يُصَلِّى هو مُنْفرِدًا] (١٦)، (١٧) لأنَّه لا يجوزُ أن يَؤُمَّهم؛ لكَوْنِه أُمِّيًّا، ولا
(٩) في م: "فيصلى فيه واحد والباقون عراة. وقال الشافعي: لا يصلِّى أحد عريانا، وينتظر الثوبَ وإن خرج الوقت. ولا يصح، فإن الوقت آكد من القيام، بدليل ما".(١٠) سقط من الأصل.(١١) في م: "فيصلون قعودا".(١٢) سقط من: م.(١٣) سقط من الأصل.(١٤) في الأصل: "إعارته".(١٥) في الأصل: "العراة".(١٦) في الأصل: "ويصلى صاحب الثوب منفردا".(١٧) من هنا إلى قوله: "أخذه الرجال" جاء مكان هذا في م: "وإذا أراد صاحب الثوب إعارة ثوبه، ومعهم نساء، استحب أن يبدأ بهن؛ لأنهن آكد في الستر. وإذا صلين فيه أخذه. فإذا تضايق الوقت، وفيهم قارىء، فالمستحب أن يبدأ به؛ ليكون إمامهم. وإن أعاده لغير القارئ صار حكمه حكم صاحب الثوب. فإن استووا، ولم يكن الثوب لواحد منهم، أقرع بينهم، فمن خرجت له القرعة فهو أحق. وإن لم يستووا فالأولى به =
