one says: “This man’s shemagh is red,” and “That man’s shemagh is black,” without meaning that it is entirely red or entirely black. Thus, Ibn al-Qayyim, may Allah have mercy on him, says that this red suit does not conflict with the Prophet’s prohibition, because it is a red suit, but not purely red. If something is combined with red so as to remove its pure redness, there is nothing wrong with it.
This answer is the most apparent of the answers.
Among them is avoiding impurities ………
His statement, “Among them is avoiding impurities,” means that one of the conditions for the validity of prayer is to avoid impurities—that is, to keep oneself free of them. This applies to the body, clothing, and the place of prayer. We need evidence for each of these three, so we say:
As for the body, the evidence that purity of the body is a condition and that one must keep oneself free of impurity is that the Prophet, may Allah’s peace and blessings be upon him, passed by two graves whose occupants were being punished, and one of them did not take care to shield himself from urine (2). This proves that one must guard oneself against urine. Likewise, all the hadiths concerning washing oneself after relieving oneself and cleansing with stones (3) indicate that one must keep the body free of impurity.
As for the evidence concerning clothing, it includes:
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Allah the Exalted says: “And purify your garments.” [al-Muddaththir]—according to one interpretation (4).
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The Prophet, may Allah’s peace and blessings be upon him, instructed a menstruating woman, if menstrual blood got on her garment, to wash it and then pray in it (5).