不太可能的是,那些主张洗去污秽是强调性的圣行(sunna)的人,会说它是礼拜的义务,也就是礼拜有效的条件;而那些坚持它是绝对义务的人,则会说它是礼拜的义务,但未必会这样说。 马立克学派的两种观点传自cAbd al-Wahhab。第一种是:除去不洁是礼拜有效的条件,前提是有能力这样做并且处于记得的状态。第二种观点是:它不是条件。认为它是条件的观点,与该学派较为著名的观点——即它是强调性的圣行——并不相符。它更符合认为它是义务的观点,即在有能力除去不洁(的情况下),并且处于记得的状态时。这个问题在《洁净之书》中已经提及,其中的分歧原因也已经说明。

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.

相关的讨论在于：与礼拜相关的一项绝对义务，是否必然也是礼拜的义务。事实是：一件本身是绝对要求的事物，并不必然成为另一项被要求之事之有效性的条件——即便它发生在该事物期间——除非有另一条命令；同样，对某件被绝对禁止之事的绝对命令，也不必然成为另一件事之有效性的条件，除非有另一条命令。

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.