This hadith, along with other proofs (such as his command to pour water on the urine of the Bedouin man and his command to a woman to wash the menstrual blood off her garment), indicated to the vast majority the necessity of physical purity during the prayer. According to (A), if one cannot attain it, he must still pray before the time is over, and he will have to repeat his prayer thereafter. Some scholars consider physical purity to be obligatory but not a condition of validity. According to them, one who prays with impurities on their body, garment, or place of prayer will earn a sin, but the prayer is valid. This opinion was chosen by Imam ash-Shawkâni in his Nayl al-Awṭâr, and he stated that it is the older opinion of ash-Shâfi‘i and one of the two opinions of (M). According to the verifying Mâlikis, one who knowingly prays with impurity on him must repeat the prayer. Some Mâlikis, like al-Ajhouri (d. 1066), argued that the removal of the impurity is only recommended. Ibn Rushd in Bidâyat al-Mujtahid reported this as one of two opinions in the Mâliki school. Many of the latter Mâlikis reject this position and deny that it is a valid position in their madh-hab.