its heat had not yet subsided, which compelled the worshippers—when they could not rest their foreheads on the ground—to spread out their garments and prostrate upon them, shielding themselves from the scorching earth.
Lessons derived from the ḥadīth
- The Prophet ﷺ would lead the noon prayer on hot days after the sun’s blaze had eased, even though the ground still retained its residual heat.
- It is permissible, when needed, to prostrate on a barrier made of one’s own or someone else’s garment to protect oneself from heat, cold, thorns, and the like.
Some scholars distinguished between types of barriers for prostration. They said: if the item is separate from the worshipper—such as a prayer mat—it is permissible without dislike, even when there is no need. If it is attached to him, like the edge of his own robe, it is disliked unless necessity dictates otherwise.
Reconciling the two ḥadīths
At first glance the two aforementioned reports seem contradictory, so the scholars have sought to harmonise them. The best explanation, adopted by the majority, is that in extreme heat it is preferable to delay the prayer (ibrād) until the air cools, as indicated in Anas’s narration: they would wait for a cooler time before praying. Yet the ground itself remains hot, because it cools far more slowly in intense heat, and thus they still needed to prostrate on a barrier. The desired “cooling-off” does not require the earth to become cool; rather, it is meant to let the sun’s fierceness subside and people’s bodies cool down.