to allow them to prostrate on something that would protect them from the heat, such as a turban, but he did not grant their request. They have used this as evidence that a worshipper’s forehead must touch the ground directly.

This argument is weak for two reasons:

First, the previously cited hadith of Anas, whose authenticity is agreed upon, states:

“When one of them could not place his forehead firmly on the ground, he would spread out his garment and prostrate on it.”

Prostrating on something attached to one’s person, such as one’s sleeve, hem, or the edge of one’s lower garment or cloak, is a well-known subject of disagreement. Hishām reported from al-Hasan al-Basrī: “The Companions of the Messenger of Allah, may Allah bless him and grant him peace, would prostrate with their hands inside their clothes, and a man would prostrate on his turban.” This was narrated by al-Bayhaqī.

Al-Bukhārī cited this as supporting evidence in the chapter entitled “Prostrating on a Garment Because of Intense Heat,” saying:

“Al-Hasan said: ‘The people would prostrate on their turbans and caps, with their hands inside their sleeves.’”

He also narrated the previously cited hadith of Anas, who said:

“We used to pray with the Prophet, may Allah bless him and grant him peace, and because of the intense heat, one of us would place his garment where he prostrated.”

As for the report that whenever ʿUbāda ibn al-Sāmit stood to pray, he would draw his turban back from his forehead, and the report from Nāfiʿ that “when Ibn ʿUmar prostrated while wearing a turban, he would raise it so that he could place his forehead on the ground”—narrated by al-Bayhaqī—and the report also narrated from ʿAlī, may Allah be pleased with him, who said:

“When any of you prays, let him draw his turban back from his forehead.”

There is no doubt that this is the Sunnah when one has a choice. Mention has already been made of