Bukhari

Hadith Commentary:
➊ According to the majority of hadith scholars, the meaning of "taraf al-thawb" is that the noble Companions (radi Allahu anhum ajma'in) would prostrate upon the excess part of their worn garment.

➋ Imam Shafi'i (rahimahullah) does not permit prostration upon the excess part of the worn garment, because such a garment is included with the worshipper in the prayer, as if it is a part of the worshipper's body. Therefore, prostrating on such a worn garment is not considered prostration upon the ground; rather, it is prostration upon one's own part, which is not permitted.

According to him, "taraf al-thawb" refers either to a cloth that is not on the body during prayer, or, if it is on the body, then it must be so loose that the part placed on the spot of prostration does not move with the worshipper's movement. However, according to the majority, there is no difference between the garment worn during prayer and any other cloth for prostration, because in that era, the general condition of the noble Companions (radi Allahu anhum ajma'in) was such that they did not even have enough clothes to wear, let alone extra garments to place on the spot of prostration, nor was it possible for their worn garments to be so loose that they would not move with the worshipper's movement.

Therefore, this distinction is not acceptable.

In the heading, the narration from Hasan al-Basri (rahimahullah) supports the position of the majority.

Hadith Commentary:
The Prophet’s Mosque (Masjid Nabawi) was, in the beginning, in the form of a simple thatched structure. Rain and sunlight would have their full effect inside it. Therefore, during intense heat, the noble Companions (radi Allahu anhum) used to do this (i.e., what is mentioned in the hadith). Even now, if a similar situation arises somewhere, it is permissible to do likewise.

Hadith Commentary:
(1)
In the beginning, the Prophet’s Mosque (Masjid Nabawi) was in the form of a thatched structure, which was fully exposed to rain and sunlight. Therefore, during intense heat, the noble Companions (radi Allahu anhum) would, while performing prayer, spread their garment on the ground at the time of prostration and perform prostration on it.
Even now, if such a situation arises, it is permissible to spread a cloth and prostrate on it, regardless of whether that cloth is being worn on the body or is a separate piece of cloth.

(2)
It is also understood from this that such a minor action does not affect the validity of the prayer.
(Fath al-Bari: 3/103)
Imam Bukhari (rahimahullah) had previously established a chapter on this hadith with the following words:
(Bab al-Sujood ‘ala al-Thawb fi Shiddat al-Harr)
“Prostrating on a garment in intense heat.”
There, we have discussed this matter in detail.
(Fath al-Bari: 3/104)

Hadith Commentary: Benefits and Issues: (1)
From the narrations of Khabbab radi Allahu anhu and Anas radi Allahu anhu, it is understood that the Prophet sallallahu alayhi wa sallam would not delay much during the hot season so that the heat would subside; that is why Khabbab radi Allahu anhu said that the Prophet sallallahu alayhi wa sallam did not remove our complaint. Anas radi Allahu anhu said that some people would perform prostration (sujud) on their garments.

(2)
Imam Shafi’i rahimahullah and Imam Malik rahimahullah do not consider it correct to perform prostration on a garment that is being worn. Both permissibility and non-permissibility are narrated from Imam Ahmad rahimahullah, and according to Imam Abu Hanifah rahimahullah, it is permissible.

(3)
From the narration of Jabir bin Samurah radi Allahu anhu, it is established that the Prophet sallallahu alayhi wa sallam would perform the Zuhr prayer when the sun had declined (after zawal), meaning he would pray at the earliest time. However, in the summer, he would delay Zuhr. Therefore, according to Imam Shafi’i rahimahullah, Imam Malik rahimahullah, and Imam Ahmad rahimahullah, it is recommended (mustahabb) to perform the prayer at its earliest time, and according to Imam Abu Hanifah rahimahullah, it is better to delay every prayer except Maghrib.

(4)
According to Imam Malik rahimahullah, Imam Shafi’i rahimahullah, Imam Ahmad rahimahullah, and the two companions (Imam Yusuf and Imam Muhammad rahimahullah), the time for Zuhr is from the decline of the sun (zawal) until the shadow becomes equal to the object (which is called one mithl). According to Imam Abu Hanifah rahimahullah, it is until the shadow becomes twice the length (two mithl).

660. Commentary:
➊ If a mat, leather, cloth, etc. is spread on the place of prostration, there is no harm in it; however, it is preferable and better for the forehead to be uncovered and to prostrate on bare ground. [صحيح بخاري، حديث : 375 وصحيح مسلم، حديث : 620]
➋ Khushu‘ (humility and concentration) in prayer is an important and necessary act. In order to achieve and maintain it, it is permissible—even during prayer—to perform such minor actions as protecting oneself from heat or cold, so that the mind and body are not distracted by such discomforts.

Benefits and Issues:
➊
From this hadith, the ruling is established that it is permissible to prostrate on a cloth to protect oneself from the heat or cold of the ground.

➋
The meaning of not being able to place the forehead on the ground is that the ground would become very hot, so when the face touched the ground, discomfort would be felt.