Ba zai yiwu ba ga waɗanda suka ce tsarkake kai daga najasa sunna ce mai ƙarfi su ce yana da wajibi ga salla, wato sharaɗi don ingancinta, alhali waɗanda suka riƙe cewa wajibi ne a kowane hali za su ce yana da wajibi ga salla, amma yana yiwuwa ba za su ce haka ba. Akwai ra'ayoyi biyu na madhhabin (Malik) da aka danganta ga Abd al-Wahhab. Na farko, cire najasa sharaɗi ne na ingancin salla, idan mutum yana da ikon yin hakan kuma yana cikin hayyacinsa. Na biyu kuwa, ba sharaɗi ba ne. Ra'ayin da ke cewa sharaɗi ne bai dace da sanannen ra'ayin madhhabin cewa sunna ce mai ƙarfi ba. Ya fi dacewa da ra'ayin cewa wajibi ne idan ikon cire najasar yana nan, kuma idan mutum yana cikin hayyacinsa. An riga an yi wannan magana a cikin Littafin Tsarkake Ibada, kuma an riga an bayyana dalilan sabani a can.

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.