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