your religion, any hardship.” [al-Hajj 22:78] This is the stronger view.

The first view entails that he prays in an impure garment, drawing near to Allah while his garment is stained with impurity, and is then told: “This prayer is invalid, so you must repeat it.” Thus, we have required him to perform two prayers: one rejected and one accepted. Once a person considers this view, he realizes how far-fetched it is.

The second view—that he should pray naked—entails something even more objectionable. The appearance of a naked man standing before Allah, may He be glorified and exalted, is more objectionable than his carrying an impure garment out of necessity. Allah is more deserving that one should feel shame before Him.

Not one who is confined in an impure place, …

His statement, “Not one who is confined in an impure place,” is connected to his statement, “he must repeat”; that is, one who is confined in an impure place and is unable to leave for a pure place is not required to repeat the prayer, because he is compelled to remain in that location. Compulsion is excused for this ummah, as the Prophet, peace and blessings be upon him, said: “Allah has pardoned my ummah for mistakes, forgetfulness, and what they are compelled to do.” (1)

The difference between this person and one who prays in an impure garment is that the one who prays in an impure garment is not compelled to pray in it. Therefore, if he were compelled to pray in an impure garment, he would pray in it and would not have to repeat the prayer.

But how should one who is confined in an impure place pray?

The answer is: if the impurity is dry, he prays as usual; but if it is