Pokdan-nopoklikdan tozalanish emphatik sunnat deb hisoblaganlarning uni namozning shartı, ya'ni sahıhlıgining sharti deb aytishlari onda-sonda ehtimol. Pokdan-nopoklikdan tozalanish mutlaq farz deb aytgan kishilar esa uni namoz uchun farz deb aytishadi, ammo buni aytmasliklari ham mumkin. Maliy mazhabining ikki qavli cAbd al-Vahhobdan rivoyat qilingan. Birinchisi: nopoklikni yo'qotish namozning sahih bo'lishining sharti bo'lib, buni qilishga imkoni bor va esda bo'lgan holatda. Ikkinchisi: u sharti emas. Nopoklikni tozalash namozning sharti deb aytadigan qarash mazhabning mashhurroq qarashi bilan mos kelmaydi, chunki mashhur qarash uni emphatik sunnat deb hisoblaydi. U ko'proq, tozalash imkoni mavjud va esda bo'lgan holatda, farz deb aytadigan qarash bilan mos keladi. Bu masala Tahorat kitobida avval o'tgan edi va u yerda ixtilof sabablari bayon qilingan.

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.

Masala shuki, mutlaq vojib bo‘lgan narsaning namozga aloqador bo‘lishi, uning o‘zi namozning ham vojibi bo‘lishini zarur qiladimi-yo‘qmi, degan masala. Haqiqat shuki, mutlaq talab qilingan biror narsa boshqa talab qilingan narsaning sahihligi uchun shart bo‘lib qolmaydi, hatto u shu narsa davomida yuz bersa ham, boshqa buyruq bo‘lmasa; xuddi shunday, biror narsani mutlaq man qilish ham boshqa narsaning sahihligi uchun shart bo‘lib qolmaydi, faqat boshqa buyruq bilan bo‘lmasa.

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.