Explanation of the author's statement: "And if pure clothes are mixed with impure or forbidden ones, he prays in each garment one prayer equal to the number of the impure or forbidden ones, and adds one prayer."

The Shaykh :" ... pure clothes mixed with impure or forbidden ones, he prays in each garment one prayer equal to the number of the impure or forbidden ones, and adds one prayer" If pure clothes are mixed with impure ones, this issue has a connection to the chapter on clothing, the chapter on the barrier (sutrah), and the chapter on the conditions of prayer. It also has a connection here; its connection here is by way of digression, because it is known that clothes have no connection to water, is that not so? This is mentioned in the chapter on covering the 'awrah, which is one of the conditions of prayer. But they mentioned it here by way of digression. So we say: if pure clothes are mixed with impure ones, for example, a man has two garments, one of which he is certain became impure, and the other is pure. Then he comes to wear them and doubts which is the pure one and which is the impure. What does he do? And now he has no garment in which there is no doubt. If he had a garment in which there is no doubt, the matter is clear: what does he do? He prays in the garment in which there is no doubt, and the matter is finished. But this man has only these two garments, and he must pray in one of them, and he is in doubt. What does he do? We say: he prays a number of prayers equal to the number of the impure ones and adds one prayer. Why? Because every garment in which he prays is a possibility that it is the impure one, so his prayer is not valid, since one of the conditions of prayer is that a person prays in pure clothing. So he cannot be certain that he has prayed in pure clothing unless he prays a number of prayers equal to the number of the impure ones and adds one prayer. Okay, if he has six impure garments and one pure one, how many prayers does he pray? Seven prayers: the number of the impure ones, which is six, and he adds one prayer so that he is certain he prayed in pure clothing. Here, in reality, he doubts about every prayer he performs whether it is the valid one or not, is that not so? Every prayer he performs, he does not perform it with certainty, even the seventh; he does not think it is the valid one to the exclusion of the first. But if all of them are combined, he is certain that he prayed one valid prayer. Okay, if the number of impure garments increases, if he has thirty impure garments and one pure one, he prays thirty-one prayers every time. In any case, this is an obligation, and there is no alternative to it. He goes and buys a new garment and it is finished, or he washes one and it is finished. But this issue is an obligation: he prays a number of prayers equal to the number of the impure ones and adds one prayer. This is what the author followed. But the correct view in this issue is that he should investigate (taharruy). The correct view is that he should investigate, and if one of the garments is more likely to be the pure one in his opinion, he prays in it and it is finished. And Allah the Exalted does not burden a soul beyond its capacity, and Allah has not obligated a person to pray more than one prayer ever. So the correct view is that he prays one prayer. If you say: does it not remain possible, even with investigation, that he prayed in the impure garment? We say: yes, but this is the limit of his ability. Then, the prayer in the impure garment in case of dire necessity (darurah), the correct view is that it is permissible. As for the school of thought (madhhab), they hold that the prayer in the impure garment in case of dire necessity: he prays in it and then repeats it. So if we assume, according to the school of thought, and this is a digressive issue just as we digressed here in the original issue, if a person has only an impure garment and he is in the desert, and he has nothing with which to purify it, and he remains in the desert for a full month, he prays in the impure garment as an obligation, and he repeats it when he purifies it, as an obligation. He repeats what he prayed in. Do you understand? He prays and he repeats. He prays why? Because the time for prayer has arrived and it is commanded. And he repeats because he prayed in an impure garment, and his prayer is invalid. There is no doubt that this view is weak, and that the stronger position (rajih) is that he prays and does not repeat. And they said, may Allah have mercy on them, that in the prayer of fear, if he is compelled to carry a weapon that is impure, he carries it and there is no repetition on him due to the dire necessity. This is also for the sake of dire necessity. What does he do? Okay, the important thing is: if pure clothes are mixed with impure ones, what is the ruling according to the school of thought? He prays a number of prayers equal to the number of the impure ones and adds one prayer, because he is not certain that he prayed one prayer in pure clothing except in this manner. So it is obligatory for him to pray a number of prayers equal to the number of the impure ones and add one prayer.

The questioner : Does he wear a garment for every prayer, O Shaykh, or how?

The Shaykh : He wears a garment for every prayer. If he has six impure garments and the seventh is pure, and they are mixed up for him, we say: pray one prayer in each garment. One prayer in each garment. So he prays in garment number one one prayer, then in number two, then in number three, up to number seven.