Are there any statements from scholars who consider valid the prayer of one who prayed intentionally and knowingly with the presence of impurity, and that removing impurity is a Sunnah and not a condition for the validity of prayer?

Purity from ritual impurity (najasa) on the body and clothes is a condition for the validity of prayer according to the majority of scholars, including the Four Imams and the majority of early and later generations. However, there is another opinion held by some of the early generations (Salaf) and some Maliki jurists, which states that removing ritual impurity is a Sunnah, and prayer is valid even if it is present, even if the worshipper is aware of it and intentionally performs the prayer. Nevertheless, the prevailing view (al-mufta bihi) is that avoiding ritual impurity is a condition when one is aware and capable.