The naked person and the rules of bathing, prayer and tawaf (uryan)

العُرْيان

In the lexicon, a naked person (uryan) is one stripped of clothing, the opposite of dressing, and the technical sense does not differ from this ¹. Bathing naked in front of people is forbidden according to all jurists; when alone it is permitted but disliked, and covering oneself is recommended even then ². Entering a bathhouse is permitted according to the majority, provided no part of the body that must be covered is exposed ² ³. Covering the private parts is a condition for a valid prayer according to the majority; one who cannot cover himself prays naked, and the manner of his prayer differs between the schools ³ ⁴. Whether one who prayed naked must repeat the prayer after finding a covering is disputed ⁵. Covering is also required for tawaf, so a naked person able to cover himself may not validly circumambulate ⁵.

Summary

In the lexicon, a naked person (uryan) is one stripped of clothing, the opposite of dressing; the technical sense does not differ ¹.

Bathing naked

Bathing naked in front of people is forbidden according to all jurists. When alone it is permitted but disliked, and covering oneself is recommended ².

Entering a bathhouse naked

The majority hold that entering a bathhouse is permitted, provided that no part of the body that must be covered is exposed ² ³.

Praying naked

According to the majority, covering the private parts is a condition for a valid prayer, so one unable to cover himself prays naked ³ ⁴. The manner differs: the Hanafis and Hanbalis have the naked person sit and signal the bowing and prostration ³. Whether to repeat the prayer after finding a covering is disputed ⁵.

Circumambulating naked

The Hanafis, Shafi'is, Malikis and Hanbalis all require covering for tawaf, so a naked person able to cover himself may not validly circumambulate ⁵.

Where to look further

The rules on the private parts are treated under «awra» ².

Sources

al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.11574

al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.11575

al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.11576

al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.11577

al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.11578

The turban (amama): its forms, wiping over it, and its rules in prayer and ihram

In the lexicon, 'amama is a cloth wound round the head, and its plural is 'amai'im; it is related to the tail, the headband, the bandage, the veil and the cap. Its styles include wrapping the head with the end let fall on the back, and i'tijar, wrapping without tucking the end under the chin, and the end let fall from both sides of the head. The turbans of the Prophet are described as black, with the end let fall between the shoulders, and he is reported to have worn a Qatari cloth. Protected non-Muslims were distinguished by colours and by wearing the turban without tucking it under the chin. Prostration on the fold of the turban is disliked by most jurists unless there is an excuse, and the Shafi'is require the forehead to be bare. Wiping over the turban in ablution is refused by the Hanafis, allowed by the Malikis where removal would harm, and allowed by the Shafi'is and Hanbalis. A shirt and a turban in a shroud are recommended by Abu Hanifa and Malik and not by al-Shafi'i and Ahmad. A turban is forbidden to one in the state of ihram, and a restraint may be imposed by removing the turban as a discretionary penalty.