1275 - al-Walid said: Abu 'Amr said: "There is no harm in praying in a shirt even if he does not fasten his loincloth (izar), provided there is an izar and trousers beneath the shirt."
1276 - Muhammad ibn al-Wazir narrated to us, saying: Marwan ibn Muhammad narrated to us, saying: I asked Malik ibn Anas about a man who prays in a single shirt with unfastened buttons, and he has no izar on? He said: "There is no harm in that."
Chapter: In How Many Garments Does a Woman Pray?
• I asked Ahmad ibn Hanbal, saying: "In how many garments does a woman pray?" He said: "In three garments." I said: "What about two garments?" He said: "If she is covered by them, it is permissible." I said: "What if she prays and a part of her is visible; is it not appropriate for her that that part should be visible?" He said: "I do not like that," and he did not like any of that. I said: "What about a young girl (jariyah) when she reaches puberty; does she not pray in three garments?" He said: "Yes." I said: "What about a bondswoman (amah); does she pray with her head uncovered?" He said: "Yes."
• And I heard Ishaq ibn Ibrahim say: "A woman may pray in a chemise (dir') and a head-covering (khimar), which suffices her. It is disliked for a woman to go out into the courtyard with her hair uncovered, unless she has an excuse, such as when she is performing ablution and lifts the edge of her head-covering to wipe her head, and matters similar to that. As for her uncovered head becoming a habit like the bondswomen, there is no good in that; she should cover herself as much as she can in her house or elsewhere.
And the minimum in which a woman prays is three garments: a chemise, a head-covering, and a loincloth. If she does not wear a loincloth but covers herself with a mantle (milhafah) over her chemise, then that is permissible. And if she wears trousers instead of a loincloth, that is also permissible; it has been mentioned in some hadiths: 'May Allah have mercy on the trouser-wearers.' If she prays in a single mantle covering her entire body, her prayer is valid."
(1) Thus it is in the original, and perhaps the correct [reading] is "his buttons" (azrarihi). Note: What is between the brackets is what the editor added to what is in the printed version. (2) The scribe placed marks here, perhaps because he found the phrasing problematic, and it appears that Harb is asking about the validity of [the statement] that it is not appropriate for her... and perhaps something was omitted from the text.
