لَيْسَ مِنَ المُسْتَبْعَدِ أَنَّ القَائِلِينَ بِأَنَّ إِزَالَةَ النَّجَاسَةِ سُنَّةٌ مُؤَكَّدَةٌ لَا يَقُولُونَ إِنَّهَا وَاجِبَةٌ لِلصَّلَاةِ، أَيْ شَرْطٌ لِصِحَّتِهَا، بَيْنَمَا الَّذِينَ ذَهَبُوا إِلَى أَنَّهَا وَاجِبَةٌ مُطْلَقًا يَقُولُونَ إِنَّهَا وَاجِبَةٌ لِلصَّلَاةِ، وَلَكِنْ مِنَ المُمْكِنِ أَلَّا يَقُولُوا ذَلِكَ. وَتُرْوَى عَنْ عَبْدِ الوَهَّابِ رِوَايَتَانِ عَنِ المَذْهَبِ (مَذْهَبِ مَالِكٍ). الأُولَى: أَنَّ إِزَالَةَ النَّجَاسَةِ شَرْطٌ لِصِحَّةِ الصَّلَاةِ، عِنْدَ القُدْرَةِ عَلَيْهَا وَحَالَ الذِّكْرِ. وَالثَّانِيَةُ: أَنَّهَا لَيْسَتْ شَرْطًا. وَالقَوْلُ بِأَنَّهَا شَرْطٌ لَا يُوَافِقُ المَشْهُورَ مِنَ المَذْهَبِ، وَهُوَ أَنَّهَا سُنَّةٌ مُؤَكَّدَةٌ، وَإِنَّمَا يُوَافِقُ القَوْلَ بِأَنَّهَا وَاجِبَةٌ عِنْدَ القُدْرَةِ عَلَى إِزَالَتِهَا وَحَالَ الذِّكْرِ. وَقَدْ تَقَدَّمَتِ المَسْأَلَةُ فِي كِتَابِ الطَّهَارَةِ، وَبُيِّنَتْ أَسْبَابُ الخِلَافِ هُنَاكَ.

It is unlikely for those who said that purification from filth is an emphatic sunna to say that it is an obligation for prayer, that is, a condition for it: validity, while those who maintained that it is an absolute obligation would sa; that it is an obligation for prayer^ but it is possible that they would not say this Two opinions of the school (Malik’s) are related from cAbd al-Wahhab. First that removal of uncleanliness is a condition for the validity of prayer, when ii possession of the means for doing so and in a state of remembering. Th' second opinion is that it is not a condition. The opinion that it is a conditioi does not conform with the better known opinion of the school that it is ai emphatic sunna. It conforms more with the opinion that it is an obligatioi when the capacity to remove (the uncleanliness is available) and when in a stat of remembrance. The issue had already preceded in the Book of Ritua Purification, and the reasons for disagreement were identified there.

المسألة المبحوثة هنا هي: هل كل واجب مطلق متعلق بالصلاة يكون بالضرورة واجبًا في الصلاة أيضًا؟ والحق أن الشيء الذي يُطلب طلبًا مطلقًا لا يصير بالضرورة شرطًا لصحة شيء آخر مأمور به، [ولو وقع أثناءه]، إلا بأمر آخر؛ وكذلك الأمر المطلق بشيء منهيٌّ عنه نهيًا مطلقًا لا يصير بالضرورة شرطًا لصحة شيء آخر إلا بأمر آخر.

The discussion relevant here is whether an absolute obligation that is relate* to prayer is necessarily an obligation of prayer also. The truth is that a thin; that is an absolute requirement does not necessarily become a condition for th validity of another required thing, [even if it occurs during it, except b; another command; similarly, an absolute command for a thing proscribe absolutely does not necessarily become a condition for the validity of another thing]?08 except by another command.