Is covering the 'awrah in prayer a condition or a pillar, and if one's 'awrah is exposed during prayer while he is ignorant, what is the ruling on his prayer?

The questioner : Regarding the exposure of the 'awrah, O Shaykh, we want you to elaborate: is it a pillar or a condition? In this elaboration, we say, for example, the first question: if a person knew that he was exposed, or that his 'awrah was exposed during the prayer, and this became clear to him later when he was informed, does he repeat it if it is within the time of prayer or outside the time? And if he was ignorant of the matter and the text reached him, what is the elaboration on that, if Allah wills? And may Allah reward you with good?

The Shaykh : Of course, if he was ignorant of this reality, his prayer is valid. But if he, excuse me, if he did not know the ruling that exposing the 'awrah invalidates the prayer, we hope that... excuse me. But if he knew and it happened from him, as we see from some people who wear short shirts, and when they bow or prostrate, part of their backside and 'awrah is exposed, then he should be ordered to repeat the prayer because he is negligent, because he is negligent. As for what came within the question, whether it is a fard or a condition, the truth is that there is little disagreement in this issue. The jurists of the four schools of jurisprudence and others hold that covering the 'awrah is among the conditions for the validity of the prayer. But some of the later scholars, such as al-Shawkani and Siddiq Hasan Khan and others, hold that it is a fard and not a condition. My heart leans toward the statement of the Imams for two reasons:
The first reason is that the command to cover the 'awrah in prayer seems to be specific to the etiquettes of prayer that relate to it due to its specificity. There is his statement (peace and blessings be upon him): And the explicit statement of the Messenger (peace and blessings be upon him) in this hadith that the prayer of a woman is not valid with her head uncovered contains an indication that covering the 'awrah is a condition in the prayer, because we know that women are the counterparts of men, and any ruling that is valid or relates to men, its like relates to women, except what is excluded, and vice versa. So if a ruling comes specific to women, and in a place like this, the head, which is not the major 'awrah, he says: So it indicates that covering the 'awrah in general, like covering the head, which is part of the 'awrah for a woman, is required. Then this derivation is supported by a hadith in Sahih al-Bukhari: Let none of you pray while his shoulders are not covered by a garment. The shoulders of a man, by the consensus of the scholars, are not 'awrah. So if the Messenger (peace and blessings be upon him) orders a man to cover in his prayer, as etiquette with his Lord, what is not 'awrah, then it is even more so that he orders him to cover what is 'awrah. Therefore, limiting oneself only to the statement that covering the 'awrah is a fard and not a condition involves neglecting such a text and such a derivation. Your turn is over, your turn is over.

The questioner : My turn is over, but I want to say something, meaning since my questions were not completed, we promised, if Allah wills...

The Shaykh : Here you have Abu 'Abdullah, it is up to you with him.