he is not obligated to descend into it, even if it is muddy, [because water has inhabitants, and he cannot perform prostration in it. Likewise, if he finds] (26) a pit, he is not obligated to descend into it; because it does not cling to his skin, so it is like a wall. If he finds a cover that harms his body (27) such as a mat (28) made of reeds or similar items that would pierce his body, he is not obligated to cover himself with it, due to the harm and the prevention of completing bowing and prostrating.

Section: If a cover is offered to him as a loan, he is obligated to accept it; because he is capable of covering his nakedness with something that contains no harm (29) in it. If it is gifted to him, he is not obligated to accept it; because it involves a favor (minnah) upon him. [And it is possible that he is obligated to accept it; because the shame in leaving his nakedness exposed is greater than the harm of the favor that befalls him] (30). If he finds someone selling him a garment for its equivalent price, or renting it for its equivalent rental value, or an increase that people would normally overlook (mutaghaban), and he is capable of that payment, he is obligated to accept it. If it is a large amount that people would not normally overlook, he is not obligated, as we said regarding purchasing water for wudu.

Section: [If he finds nothing but an impure garment, Ahmad said: He should pray in it, and not pray naked] (31). This is the position of Malik and al-Muzani. Al-Shafi'i and Abu Thawr said: He should pray naked, and he does not repeat the prayer; because it is an impure cover, so it is not permissible for him to pray in it, just as if he were capable of finding another. Abu Hanifah said: If the entire garment is impure, he has the choice between the two actions; because one must inevitably abandon a required act in both choices, [and perform a required act, so they are equal] (32). Our position is that covering