Nasai

1117. Commentary: If what is meant is a separate cloth, such as the prayer mat (musalla) commonly used nowadays, then obviously there is no problem or objection. Undoubtedly, prayer can be performed on them. However, if what is meant is the clothes being worn, for example: extending the sleeves forward and placing the hands on them, or lowering the turban and placing the forehead on it, then this too is permissible in times of necessity, such as to protect oneself from severe heat or cold. However, doing so merely to protect the face and palms from soil is prohibited, as this is considered unnecessary affectation, whereas protecting oneself from heat or cold is a genuine need of a person.

Explanation:
It is understood that in intense heat, when one happens to pray in a place where there is neither any shade nor any flooring, it is permissible to perform prostration (sujud) on a cloth.

Benefits:
➊ From this narration and other authentic ahadith, it is established that the time for the Dhuhr prayer begins with the zenith (zawal), and the Dhuhr prayer should be performed at its earliest time.
➋ There is consensus (ijma‘) that the time for Dhuhr begins with the zenith. [الافصاح لابن هيرة : ج 1 ص 76]
➌ The narrations in which it is mentioned that when the heat is intense, perform the Dhuhr prayer at a cooler time—all such ahadith pertain to travel, as is established from the hadith of Sahih al-Bukhari [ج1 ص 77 ح 539], and not to residence (home, place of settlement). Those who present the narrations related to travel in opposition to the above hadith and others, their stance is not correct. They should prove that the Prophet sallallahu alayhi wa sallam performed the Dhuhr prayer at a delayed (cooler) time in Madinah Munawwarah...!?
➍ Sayyiduna Abu Hurayrah radi Allahu anhu said: "When the shadow becomes equal (to the object), perform the Dhuhr prayer, and when it becomes twice as long, perform the ‘Asr prayer." [موطا امام مالك : 8/1 ح 9]
This means that the Dhuhr prayer can be performed from the zenith until the shadow becomes equal (to the object), i.e., the time for Dhuhr is from the zenith until one shadow-length, and the time for ‘Asr is from one shadow-length until two shadow-lengths. Mawlawi Abdul Hayy Lakhnawi has written this very meaning of the athar in al-Ta‘liq al-Mumajjad [ص 41 حاشيه 9]. Here, by way of caution, it is mentioned that the last part of this "athar"—"perform the Fajr prayer in darkness"—is opposed by both the Deobandi and Barelvi factions, because this part does not conform to their school of thought.
➎ Suwayd ibn Ghaflah rahimahullah was so steadfast in performing the Dhuhr prayer at its earliest time that he was ready to die, but would not tolerate performing the Dhuhr prayer with delay, and he informed the people that we used to perform the Dhuhr prayer at its earliest time behind Abu Bakr and ‘Umar radi Allahu anhuma. [مصنف ابن ابي شيبه : 323/1 ح 3271]

Hadith Commentary:
It is understood from this that in intense heat, when one happens to pray in a place where there is neither any shade nor any flooring, then it is permissible to prostrate on a cloth.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah holds the position that the time for the Zuhr prayer begins immediately with the sun's zenith (zawal al-shams). During the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, the Zuhr prayer was performed at this very time, even if it meant enduring intense heat. Thus, Jabir radi Allahu anhu states that the Messenger of Allah sallallahu alayhi wa sallam used to perform the Zuhr prayer at the exact time of midday.
(Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 560)
The ahadith related to performing Zuhr at a cooler time are not in opposition to this, because in severe heat, delaying and performing it at a cooler time is more virtuous, while the ahadith about performing it at the time of the sun's zenith are for the purpose of permissibility or pertain to times other than severe heat.
(Fath al-Bari: 32/2)
(2)
The aforementioned narration is ambiguous regarding the timing, because it states that when we performed the Zuhr prayer, the heat was so intense that we needed to spread a cloth on the ground to prostrate.
In reality, Imam Bukhari rahimahullah, in accordance with his scholarly approach, has mentioned this authentic narration to clarify that this ambiguity should be interpreted, in light of the chapter heading and other narrations mentioned under it, as referring to the time after the sun's zenith.
Allamah Ayni rahimahullah has explained the relevance of this hadith to the chapter heading in these words: The noble Companions radi Allahu anhum, when they performed the Zuhr prayer with the Messenger of Allah sallallahu alayhi wa sallam, there would be intense heat.
From this, it can be understood that the Zuhr prayer was performed at its earliest time, because that is the time of severe heat.
('Umdat al-Qari: 41/4)