nor follow them in prayer; due to them being naked while he is covered. If he prays and there remains time for one prayer, and he wishes to lend it to one of them, it is recommended that he lends it to someone who is fit to lead them in prayer. If he lends it to someone else, it is permissible, and his ruling becomes like that of the owner of the garment. If they are equal, or the garment does not belong to one of them, he draws lots among them; whoever the lot falls to is more deserving. If they are not equal, then the one most deserving of it is the one whom it is recommended to start with in lending. If there are men and women among them, the women are more deserving; because their private parts ('awrat) are more shameful and more emphasized in terms of covering. And when they have prayed in it, the men take it.
196- Issue: He said: (And whoever is in water and mud, makes a gesture for prayer).
The gist of this is that if he is in [rain and mud, and it is possible for him] (1) to prostrate [without harm, then it is incumbent upon him to do so; based on what Abu Sa'id reported, that he said: "My eyes saw the Messenger of Allah (PBUH) depart, and on his forehead and nose was the trace of water and mud." Agreed upon (2). And because he is capable of prostrating without harm, so it is incumbent upon him, just as if it were not there. But if he is harmed by prostrating, and fears the contamination of his hands and clothes with mud and wetness, then he may pray on his mount, and make a gesture for the prostration. And if he were on foot, he would make a gesture for the prostration, and it would not be incumbent upon him to prostrate on the ground. It has been] (3) reported from Anas that he prayed on his mount in water and mud. Jabir ibn Zayd did the same, and Tawus and 'Umarah ibn
= whom it is recommended to start with by lending, according to what we have mentioned."(1) In M: "rain and mud, and it is possible for him".(2) Recorded by Al-Bukhari, in: The Chapter of Prostrating on the Nose and Prostrating on Mud, from the Book of Adhan; and in: The Chapter of Seeking the Night of Power, and The Chapter of Seeking the Night of Power in the Odd Nights of the Last Ten Days, from the Book of the Night of Power; and in: The Chapter of I'tikaf in the Last Ten Days, and The Chapter of One Who Leaves His I'tikaf at Dawn, from the Book of I'tikaf. Sahih al-Bukhari 1/206, 207, 3/60, 61, 62, 65, 66. And Muslim, in: The Chapter of the Virtue of the Night of Power... etc., from the Book of Fasting. Sahih Muslim 2/824-826. Recorded by Al-Nasa'i, in: The Chapter of Prostrating on the Forehead, from the Book of Tatbiq. Al-Mujtaba 2/164. And Imam Malik, in: The Chapter of What Has Been Said Concerning the Night of Power, from the Book of I'tikaf. Al-Muwatta' 1/319. And Imam Ahmad, in: Al-Musnad 3/7, 24.(3) In place of this in M: "on the ground except by being contaminated with mud and wetness from water, then he may pray on his mount, gesturing for the bowing and prostrating. And if he was on foot, he would also gesture for the prostration, and it would not be incumbent upon him to prostrate on the ground. Al-Tirmidhi said".
يأْتَمَّ بهم؛ لكَوْنِهم عُراةً وهو مُسْتَتِرٌ. وإن صَلَّى وبَقِىَ وقتُ صلاةٍ واحدةٍ، فأراد إعارةَ أحدِهم، اسْتُحِبَّ أنْ يُعيرَه لمَن يصلُح أنْ يؤُمَّهم، فإن أعارَهُ لغيرِهِ جاز، وصار حُكْمُه كَحُكْمِ صاحبِ الثَّوْبِ، فإن اسْتَوَوْا، أو لم يكُنِ. الثَّوْبُ لواحدٍ منهم، أقْرَعَ بينهم، فمَن خرجتْ له القُرْعةُ فهو أحَقُّ، وإن لم يسْتَوُوا، فالأوْلَى به مَن تُسْتَحَبُّ البدايةُ بإعارتِه. فإن كان منهم رجالٌ ونساءٌ، فالنِّسْوةُ أحقُّ؛ لأن عَوْراتهِنَّ أفْحَشُ وآكَدُ في السَّتْرِ. وإذا صَلَّيْنَ فيه أخذَه الرِّجالُ.
١٩٦ - مسألة؛ قال: (وَمَنْ كَانَ في مَاءٍ وَطِينٍ أَوْمَأَ إِيمَاءً)
وجملةُ ذلك، أنَّه إذا كان في [مطرٍ وطِينٍ، فأمْكنَه] (١) السجودُ [من غيرِ ضَرَرٍ، لَزِمَه ذلك؛ لما روَى أبو سعيد، أنَّه قال: فأبْصَرتْ عَيْناىَ رسولَ اللَّه -صلى اللَّه عليه وسلم- انْصَرفَ وعلى جَبْهتِه وأنْفِه أثَرُ الماءِ والطِّين. متفق عليه (٢). ولأنَّه قادرٌ على السُّجودِ مِن غيرِ ضَرَرٍ، فلَزِمَه، كما لو لم يكُنْ. وإن تضرَّر بالسُّجودِ، وخاف مِن تلوُّثِ يديْه وثيابِه بالطِّين والبَلَلِ، فله الصلاةُ على دابَّتِه، ويُومِىءُ بالسُّجودِ. وإن كان راجِلًا أوْمَأَ بالسُّجودِ، ولم يَلْزَمْه السُّجودُ على الأرضِ. وقد] (٣) رُوِىَ عن أنَسٍ، أنَّه صَلَّى على دابَّتهِ في ماءٍ وطِينٍ. وفَعَله جابرُ بن زيد، وأمَر به طاوُسٌ، وعُمارة بن
= من تستحب البداية بإعارته، على ما ذكرنا".(١) في م: "مطر وطين فأمكنه".(٢) أخرجه البخاري، في: باب السجود على الأنف والسجود على الطين، من كتاب الأذان، وفى: باب التماس ليلة القدر، وباب تحرى ليلة القدر في الوتر من العشر الأواخر، من كتاب ليلة القدر، وفى: باب الاعتكاف في العشر الأواخر، وباب من خرج من اعتكافه عند الصبح، من كتاب الاعتكاف. صحيح البخاري ١/ ٢٠٦، ٢٠٧، ٣/ ٦٠، ٦١، ٦٢، ٦٥، ٦٦. ومسلم، في: باب فضل ليلة القدر. . . إلخ، من كتاب الصيام. صحيح مسلم ٢/ ٨٢٤ - ٨٢٦. أخرجه النسائي، في: باب السجود على الجبين، من كتاب التطبيق. المجتبى ٢/ ١٦٤. والإمام مالك، في: باب ما جاء في ليلة القدر، من كتاب الاعتكاف. الموطأ ١/ ٣١٩. والإمام أحمد، في: المسند ٣/ ٧، ٢٤.(٣) جاء مكان هذا في م: "على الأرض إلا بالتلوث بالطين والبلل بالماء، فله الصلاة على دابته، يومىء بالركوع والسجود، وإن كان راجلا أومأ بالسجود أيضًا، ولم يلزمه السجود على الأرض. قال الترمذي".
