The apparent meaning of the author’s words is that if he is given it as a gift, he is not required to accept it, because he says, “If he is lent it.”

The apparent meaning of his words also is that he is not required to seek to borrow it. As for a gift, he is not required to accept it, because it entails a great favor: a garment may be of considerable value, and thus involve a favor that a person cannot bear. Therefore, he is not required to accept the gift. As for borrowing, he is likewise not required to do so, because requesting a loan entails humbling oneself before another person. Such a person lacks that by which the obligation—namely, covering oneself—can be fulfilled, and there is no obligation in the case of inability. Thus, he is not required to borrow, even though they mentioned in the chapter on tayammum that if a person without water is given water as a gift, he must accept it (1). They distinguish between the two by saying that water does not entail the same degree of favor as clothing (2): the favor involved in water is slight, unlike that involved in clothing.

But it may be said: water in a place where it is scarce may be more expensive than clothing, and the favor involved in it may therefore be great. We answer: even if it is in a place where it is scarce, the person who gives water there feels that he is the one who benefits, because he has saved a protected life—unlike the case of clothing.

In any event, the sounder view in this matter is that he must obtain something with which to cover himself by every means that involves neither harm nor a burdensome favor, whether through purchase, borrowing, accepting a gift, or the like. This is due to the saying of Allah Most High: “So fear Allah as much as you are able.” [al-Taghabun: 16] This person is commanded to cover his nakedness, so he must fulfill this obligation to the extent of his ability.