Haiwezekani kwamba wale waliosema kwamba kujitakasa na najisi ni sunna iliyosisitizwa wangesema kwamba ni wajibu wa sala, yaani sharti la kusihi kwake, ilhali wale waliodai kwamba ni wajibu kamili wangesema kwamba ni wajibu wa sala, lakini inawezekana wasingesema hivyo. Kuna kauli mbili za madhehebu (ya Malik) zilizopokewa kutoka kwa ʿAbd al-Wahhab. Kwanza, kuondoa najisi ni sharti la kusihi kwa sala, pale mtu anapokuwa na uwezo wa kufanya hivyo na yuko katika hali ya kukumbuka. Pili, kauli ya pili ni kwamba si sharti. Kauli inayosema ni sharti haiendani na kauli maarufu zaidi ya madhehebu kwamba ni sunna iliyosisitizwa. Inaendana zaidi na kauli kwamba ni wajibu pale uwezo wa kuondoa najisi unapopatikana na pale mtu anapokuwa katika hali ya kukumbuka. Suala hili lilishatangulia katika Kitabu cha Utakaso wa Ibada, na sababu za kutofautiana zilibainishwa humo.

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.

Mjadala unaohusika hapa ni kama wajibu wa jumla unaohusiana na swala ni lazima pia uwe wajibu wa swala yenyewe. Ukweli ni kwamba jambo ambalo ni wajibu wa jumla haligeuki kuwa sharti la uhalali wa jambo lingine lililo wajibu, [hata likitokea wakati wake], isipokuwa kwa amri nyingine; vivyo hivyo, amri ya jumla ya kukataza jambo kikamilifu haigeuki kuwa sharti la uhalali wa jambo jingine, isipokuwa kwa amri nyingine.

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.