[And when this is established, there is no repeat required for one who has prayed in this state; because it is a condition of the conditions of prayer which he was unable to fulfill, so it lapses, just as if he were unable to face the Qibla and prayed towards another direction] (10). If the naked person prays standing, [and bows and prostrates] (11), his prayer is valid also (12) according to the apparent statement of Ahmad, may Allah have mercy on him, and this is the position of the scholars of opinion (Ashab al-Ra'y). Ibn Jurayj said: They may choose between [standing and sitting; because he must abandon one of the two obligations, and whichever one he abandons, he has performed the other.] (13) [And it has been narrated from Abu 'Abd Allah, may Allah have mercy on him, what indicates that they pray both standing and sitting; for he said regarding the naked: Their Imam stands in their midst. And al-Athram narrated from him: If they hide one another, they pray standing, and there is no harm in this. It was said to him: Do they gesture or do they prostrate? He said: Subhan Allah, prostration must be performed. This indicates that he does not gesture for prostration in any situation, and that the best in seclusion is standing, except that al-Khallal said: This is a misunderstanding from al-Athram. He said: And the meaning of the statement of Ahmad 'Their Imam stands in their midst' means that he is among them, he did not mean the literal standing] (14). [And in any case, it is appropriate for one who has prayed naked to press parts of his body against others, and cover what he can cover] (15). It was said to Abu 'Abd Allah: Do they sit cross-legged or press against each other? He said: No, rather they press against each other. [And if we say: They prostrate upon the ground, then they also press against each other. And from Ahmad: That he sits cross-legged in the place of standing. The first is more appropriate] (16).