He feels uncomfortable about wearing the ihram garments

Ihram is
prescribed as a demonstration of the individual’s humility before his Lord,
by appearing dishevelled and avoiding any means of adornment that may
generate feelings of pride and superiority. When the muhrim (pilgrim in
ihram) wears the two ihram garments, he feels humbled and it dispels any
feelings of pride and conceit that happen when one wears fine clothes. It is
well-known that adornment and fine clothes are things that make one feel
proud, conceited and arrogant. Al-Bukhaari narrated in his Saheeh
(3485) from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon
him) said: “Whilst a man was letting his izaar (waist wrapper) drag out of
conceit, he was swallowed up by the earth, and he has been sinking into the
earth (and will continue to do so) until the Day of Resurrection.”

Muslim (2088)
narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be
upon him) said:  “Whilst a man was walking, admiring his long hair and his
fine cloak, the earth swallowed him up and he will continue to sink down
into the earth until the Day of Resurrection.”

Hence wisdom
dictates that the muhrim should take off his ordinary clothes and put on the
ihram garments that are worn by all people alike, rich and poor, old and
young, black and white, masters and slaves.

It says in
Fataawa al-Lajnah ad-Daa’imah (11/129):

There are many
reasons why it is prescribed not to wear stitched garments during Hajj and
‘Umrah, including the following: to remind us of how people will be on the
Day of Resurrection, for on that Day they will be raised barefoot and naked,
then they will be clothed. Reminding people of the hereafter offers an
important exhortation and lesson. Another reason is so as to subdue the nafs
(self) and make it feel humble, and purifying it of the taint of pride, and
so as to highlight the principles of closeness, equality and minimalism, and
to keep away from ostentation, and to show empathy with the poor and needy…
And these objectives may be attained by performing Hajj in the manner
prescribed by Allah and explained by His Messenger (blessings and peace of
Allah be upon him). End quote.

Whatever Allah,
may He be exalted, has prescribed for the believer, he should do it without
any hesitation or embarrassment. This is the condition of faith and the sign
of surrendering to the rulings of the Lord of the Worlds. Allah, may He be
exalted, says (interpretation of the meaning):

“But
no, by your Lord, they can have no
Faith,
until they make you (O Muhammad (blessings and peace of Allah be upon him))
judge in all disputes between them,
and find in themselves no resistance against your decisions, and accept
(them) with full submission”

[an-Nisa’ 4:65].

So not feeling
any resistance (or embarrassment) towards the ruling of Allah, may He be
exalted, and the ruling of His Messenger is a condition of faith.

Ibn Taymiyah
(may Allah have mercy on him) said in as-Saarim al-Maslool ‘ala Shaatim
ar-Rasool (1/37):

Allah, may He be
glorified, swears by Himself that they can have no faith until they make him
(the Prophet (blessings and peace of Allah be upon him)) judge in all
disputes between them, then find no resistance in themselves against his
decision or verdict; rather they accept his verdict both outwardly and
inwardly. End quote.

Ibn al-Qayyim
said in at-Tibyaan fi Aqsaam al-Qur’an (652 – ‘Aalam al-Fawaa’id edition):

Allah swears by
Himself to affirm that people do not truly believe or have faith until they
make His Messenger judge in all disputes that arise among them, concerning
both fundamentals and minor issues and rulings of sharee‘ah, and believe all
that He has told them about the resurrection, the divine attributes, and so
on.

Their faith is
not proven by merely making His Messenger judge in such cases, unless they
no longer feel any resistance, which means discomfort or hesitation, and
their hearts become fully at ease with his decision or verdict, and they
accept it completely and wholeheartedly.

Their faith is
not proven thereby, until there is added to it acceptance of his decision or
verdict with complete approval and submission, with no dispute or objection.
End quote.

He also said in
as-Sawaa’iq al-Mursalah, refuting the Jahamis who denied the divine
attributes (1/266 – Adwa’ as-Salaf edition):

Allah, may He be
glorified, swears by Himself that we will not truly believe until we make
His Messenger judge in all disputes that arise among us, and accept his
decision or verdict wholeheartedly, so that there is no resistance or
hesitation concerning it, and we submit fully to his decision or verdict,
and do not object to it on the basis of some argument, personal opinion,
whims and desires, or anything else. End quote.

Hence you will
realise that the discomfort that you feel in your heart towards this Islamic
teaching (of wearing the ihram garments) is something that must be fought
until you feel comfortable and at ease with the command of Allah, may He be
exalted, and until your desires are in accordance with what was brought by
the most truthful one (blessings and peace of Allah be upon him).

Allah, may He be
exalted, also says (interpretation of the meaning):

“It
is not for a believer, man or woman, when Allah and His Messenger have
decreed a matter that they should have any option in their decision. And
whoever disobeys Allah and His Messenger, he has indeed strayed in a plain
error”

[al-Ahzaab
33:36].

Ibn Katheer (may
Allah have mercy on him) said:

This verse is
general in meaning and applies to all matters, because once Allah and His
Messenger have decreed a matter, no one has the right to go against it or
have a choice concerning it, or any different view or opinion, as Allah, may
He be exalted, says (interpretation of the meaning):

“But
no, by your Lord, they can have no Faith, until they make you (O Muhammad
(blessings and peace of Allah be upon him)) judge in all disputes between
them, and find in themselves no resistance against your decisions, and
accept (them) with full submission”

[an-Nisa’ 4:65].

According to the
hadith: “By the one in Whose hand is my soul, no one of you truly believes
until his desires are in accordance with what I have brought.” Hence Allah
speaks sternly about going against that, as He says (interpretation of the
meaning):

“And
whoever disobeys Allah and His Messenger, he has indeed strayed in a plain
error”

[al-Ahzaab
33:36].

This is like the
verse in which Allah, may He be exalted, says (interpretation of the
meaning):

“And
let those who oppose the Messenger’s (Muhammad (blessings and peace of Allah
be upon him)) commandment (i.e. his Sunnah legal ways, orders, acts of
worship, statements, etc.) (among the sects) beware, lest some Fitnah
(disbelief, trials, afflictions, earthquakes, killing, overpowered by a
tyrant, etc.) befall them or a painful torment be inflicted on them”

[an-Noor 24:63].

End quote from
Tafseer Ibn Katheer (6/423)

Ibn al-Qayyim
(may Allah have mercy on him) said:

This indicates
that if it is proven that Allah and His Messenger have decreed a ruling
concerning any matter, or have told us something (about matters of the
unseen, past or future), then no one has the right to choose for himself
anything other than that ruling and choose anything contrary to the decree
of Allah or believe anything contrary to what He has told us of matters of
the unseen, because no believer, male or female, has the right to do that in
the first place, because doing so is contrary to faith.

End quote from
ar-Risaalah at-Tabookiyyah (36).

With regard to
what you mentioned about fitnah (temptation) being caused for some women or
men because of that, this is easily remedied and dealt with. Whoever adhere
to the ruling of Allah, may He be exalted, to lower the gaze, avoid pushing
and shoving, and avoid dubious situations, will be safe from fitnah, in sha
Allah.

Allah, may He be
exalted, says (interpretation of the meaning):

“Tell
the believing men to lower their gaze (from looking at forbidden things),
and protect their private parts (from illegal sexual acts, etc.). That is
purer for them. Verily, Allah is All-Aware of what they do.

And tell the believing women
to lower their gaze (from looking at forbidden things), and protect their
private parts (from illegal sexual acts, etc.) and not to show off their
adornment except only that which is apparent”

[an-Noor 24:30,
31].

And Allah knows
best.