Literally: Awra is derived from the word war that means a defect, fault, or ugliness.

It is called such for its unseemliness and because gazes are lowered away from it. (pa: 108)

Legally: One's awra is the part of the body that must be clothed and must not be looked at.

By scholarly consensus, clothing one's awra while praying is a condition for the validity of prayer.

Aisha (G. p. H) narrated that the Prophet (P. B. U. H) said:

"Allah (G. B. H) does not accept the prayer of one who menstruates (i. e. has reached puberty) without a head-cover".

[Ibn Maja, Vol 1, The Book of Purification, Chapter 132/655].

Allah (G. B. H) says: {When they do ought that is shameful, they say: We found our fathers doing so} [Al-A'raf: 28]

In the explanation of this verse, Mujahid says: "The polytheists used to do tawaf around The House while unclothed".

[Tafsir (the explanation) of Ibn Katheer, Vol 2, Page 208].

Bahz ibn Hakim ibn Mu'awia narrated from his father from his grandfather: "I said: '0 Messenger of Allah, who is permitted to see our awra and who is not?'.

He replied: "Keep your awra clothed from everyone but your spouse, or whom your right hand possesses"

I said: '0 Messenger of Allah, what if people are mixed together?'

He said: "Do your best to allow no one to see it"

I said: '0 Messenger of Allah, what if one is alone?'

He said: "Allah (G. B. H) is more worthy of your modesty than people"

[Abu Dawood, Vol 4, The Book of Bathhouse, Chapter 3/4. 17].

The awra of a man consists of the area between the navel and knee.

Abu Ayoub Al-Ansari (G. p. H) said: "I heard the Messenger of Allah (P. B. U. H) saying: "All above the knees is awra, and all below the navel is awra"

[Al-Darqutni, Vol. 1, page 231].

However, it is necessary to cover part of the navel and knees, despite the fact they are not awra, in order to be certain that the neighboring parts of the awra are covered, because anything that the obligation cannot be achieved without is an obligation.

The awra of a woman in prayer consists of the whole body except the face and hands, both their inside and outside, up to the wrists.

Allah (G. B. H) says: {That they should not display their beauty and ornaments except what (must ordinarily) appear} [Al-Noor: 31]

Ibn Abbas (G. p. H) said: "Her face, hands and the ring".

[Tafsir (the explanation) of Ibn Katheer, Vol. 3, page 283,]

However, if she fears that she might cause temptation, then covering the face and hands becomes obligatory in order to avoid corruption.

Yet, she must lift the cover off her face when intending to prostrate so that her forehead touches the ground.

One's clothing must conceal the awra from view from the sides and from above.

If one's clothes have a wide collar or wide sleeves so that one's awra may be seen (when prostrating or bowing) from them, then one's prayer is invalid.

However, it does not harm if one's awra may be seen from underneath.

One's clothing must be made of a pure (taher) material that prevents the colour of the skin from being seen, such as using a thick garment, or leather.

In addition, one's clothing must encompass the body whether by dressing it such as a garment or leather, or another means such as covering one's body with mud. (pa: 109)

It is recommended for one to pray in his best clothes, for Allah (G. B. H) says: {Wear your beautiful apparel at every time and place of prayer. } ['Al-A'raf: 31].

It is recommended for a man to pray in two garments, namely an ankle-length caftan and robe or a shirt with loose long pants, and to wear a turban.

Ibn Umar (G. p. H) said: The Messenger of Allah (P. B. U. H) said:

"If one of you has two garments then let him pray in them.

If one has only one, then let him wrap it around himself but not drape it over his shoulders like the Jews do"

[Abu Dawood, Vol 1, The Book of Prayer, Chapter 82/635].

It is recommended for a woman to pray in three garments, a covering over her head and neck, a full-length dress that covers her body and legs, and an opaque over-garment to cover the clothes.

The slip should be loose and not cling to her body when prostrating and bowing so that her clothes do not depict her figure.

Umar ibn Al-Khattab (G. p. H) said: "A woman may pray in three garments, a dress, a headcover, and an izar".

[Al-Bayhaqi, Vol 2, page 235 (izar is a slip or pants that cover between the navel and knee)].

For both men and women, one's prayer is invalidated if one's awra is uncovered, whether the uncovered area is small or large and whether one is praying alone or in the presence of people.

This is true whether one is performing an obligatory or non-obligatory prayer, a funeral prayer, the Quran recital prostration, the prostration of thanks, or tawaf around the Ka'ba.

If, after finishing the prayer, one notices that there is a tear in his clothing through which one's body shows, one must repeat the prayer according to his school of thought whether or not he was aware of it or had merely forgotten it.

One is not obligated to repeat the prayer if he presumes that the tear may have occurred after finishing the prayer.

Similarly, if the wind causes part of one's awra to be uncovered but one recovers it immediately then one's prayer is valid.

However, one's prayer is invalid if one does so after a long interval, no matter how small the uncovered area is.

If one's clothing is only enough to cover part of one's awra, then one must wear it.

A woman is given priority over a man when, if gathered to pray, there is only enough clothing for one of them.

If one is in the dark and unable to cover one's awra, then one performs the prayer without clothes and need not make it up later.

In this case, one need not nod for prostration and bowing, rather one should perform them properly.

One is considered unable to cover one's awra if one has no clothes at all, has najis clothes and is unable to find water to purify them with, or is locked in a najis place and has one garment only which one needs to lay over the najasa.

In these cases, one performs the prayer without clothes but need not make it up later.

One is not obligated to accept clothing as charity so as not to be under obligation to anyone.

One is, however, obligated to borrow clothes from a person he feels comfortable with. (pa: 110)

If one is offered clothes on a loan and refuses to accept, then one's prayer is invalid because one was able to obtain clothing.

It is forbidden to forcibly take clothing from another, and if one does so then one has committed a sin although one's prayer is valid.