The first state is that he fears becoming separated from his companions, or being unable to remount, or an increase in his illness, or something similar. In this case, he prays on his mount, as we mentioned regarding the prayer of fear. The second state is that he is not harmed by dismounting and it is not difficult for him, so he is obligated to dismount for the obligatory prayer, just like one who is healthy. The third state is that dismounting is difficult for him in a way that is bearable without fear of destruction or worsening of the illness. There are two narrations regarding this: one of them is that it is not permissible for him to pray on his mount because Ibn 'Umar used to make his patients dismount, an act cited as evidence by Ahmad, and because he is capable of standing, bowing, and prostrating without significant harm, so it is incumbent upon him, unlike someone who is not a rider. The second [narration] is that it is permissible for him to pray on his mount. Abu Bakr chose this because the difficulty of dismounting due to illness is greater than the difficulty of dismounting in the rain. Thus, the permissibility of praying on a mount in the rain is built upon its permissibility in the case of illness. Those who held the first opinion said: The dismounting of a sick person affects his ability to be on the ground, which is more settled and more stable for him, whereas the one in the rain becomes contaminated by dismounting and is harmed by being on the ground. The harm to the patient is in the act of dismounting itself, not in being on the ground, while the harm to the one in the rain is in being on the ground, not in the act of dismounting. Since the aspect of difficulty and harm differs, the analogy is not valid.
197 - Issue; He said: (And if anything of a free woman is uncovered other than her face, she must repeat the prayer.)
There is no disagreement in the school that it is permissible for a woman to uncover her face in prayer, [and we do not know of any disagreement among the people of knowledge regarding this] (1). [And that it is not permissible for her to uncover anything other than her face and hands] (2). Regarding the hands, there are two narrations:
= being on the ground, and the difficulty for the one in the rain is in being on the ground, not in the act of dismounting. With this difference, the analogy is not valid. If the patient fears uncontrollable harm from dismounting, such as being separated from his companions, being unable to remount, the worsening of his illness, or something similar, he prays on his mount as we mentioned in the prayer of fear." (1) Dropped from: M. (2) Dropped from: The Original. The text after this is different in M, and it states: "Regarding the hands, there are two narrations. The people of knowledge differed; most of them agreed that she may pray with her face uncovered, and the scholars agreed that a free woman must cover her head when she prays, and that if she =
أحدُها، أنْ يخافَ الانْقطاعَ عن الرُّفْقة، والعَجْزَ عن الرَّكوبِ، وزيادةَ المرض، أو نحوَ هذا، فيُصلِّى على الرَّاحلةِ، كا ذكرْنا في صلاة الخَوْفِ. الثاني، أنْ لا يتضرَّر بالنُّزولِ، ولا يشُقَّ عليه، فلَزِمَه النُّزولُ لصلاةِ الفَرْضِ، كالصَّحيح. الثالث، أن يشُقَّ عليه النُّزولُ مَشَقَّةً يُمْكِنُ تَحمُّلُها من غير خوفِ تلفٍ، ولا زيادةِ مرضٍ، ففيه روايتان؛ إحداهما، لا تجوزُ له الصلاةُ على الرَّاحلةِ؛ لأنَّ ابنَ عمر كان يُنْزِلُ مَرْضاه، احْتَجَّ به أحمدُ، ولأنَّه قادرٌ على القيامِ والرُّكوعِ والسُّجودِ مِن غيرِ ضَرَرٍ كبير، فلَزِمَه كغيرِ الرَّاكبِ. والثانية، يجوزُ له الصلاةُ على راحلتِه. اخْتارها أبو بكر؛ لأنَّ المَشقَّةَ عليه في نُزولهِ أكبرُ مِن المشقَّةِ في النُّزولِ في المطر، فإباحةُ الصلاةِ على الرَّاحلةِ في المطر مَبْنِيَّةٌ على إباحتِها في المرض، ومَن قال بالأُولَى قال: نُزولُ المريض يؤثِّر في حُصولِه على الأرض، وهو أسْكَنُ له وأمْكَنُ، والمَمْطورُ يتلوَّثُ بنُزولهِ، ويتضرَّرُ بحُصولِه على الأرض، ومَضَرَّةُ المريضِ في نَفْسِ النُّزولِ، لا في الحُصولِ على الأرض، ومَضَرَّةُ الممطورِ في حُصولِه على الأرضِ دون نفسِ النُّزول، فقد اختلفتْ جِهَةُ المَشَقَّةِ والضَّرر، فلا يصحُّ الإِلْحاقُ.
١٩٧ - مسألة؛ قال: (وَإِذَا انْكَشَف مِنَ الْمَرْأَةِ الحُرَّةِ شَىْءٌ سِوَى وَجْهِهَا، أَعَادَتِ الصَّلَاةَ)
لا يخْتلفُ المذهبُ في أنَّه يجوزُ للمرأةِ كشفُ وجهِها في الصلاةِ، [ولا نَعْلمُ فيه خلافًا بين أهل العلم] (١). [وأنَّه ليس لها كشفُ ما عدا وجهِها وكفَّيْها] (٢)، وفى الكفَّيْن
= الصلاة على الأرض، والمشقة على الممطور في الصلاة على الأرض، لا في النزول. ومع هذا الاختلاف لا يصح الإِلحاق، فإن خاف المريض من النزول ضررا غير محتمل، كالانقطاع عن الرفقة، أو العجز عن الركوب، أو زيادة المرض، ونحر هذا، صلى على الراحلة كما ذكرنا في صلاة الخوف".(١) سقط من: م.(٢) سقط من: الأصل.والنص بعد هذا مختلف في م، وجاء فيها: "وفى الكفين روايتان. واختلف أهل العلم؛ فأجمع أكثرهم أن لها أن تصلى مكشوفة الوجه، وأجمع أهل العلم على أن للمرأة الحرة أن تخمر رأسها إذا صلت، وعلى أنها إذا =
