الدليل على وجوبه في القرآن، والسنة، والإجماع.

The evidence of its obligation is in the Qur— ’an, sunna, 7A and ijmfr77.

في القرآن الكريم بقول المتعالي: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ﴾ [المائدة: ٦]. وقد أجمع فقهاء المسلمين على أن الامتثال لهذا الخطاب واجب على كل من وجبت عليه الصلاة، عند حلول وقتها. وفي السنة قول النبي ﷺ: «لا يقبل الله صلاة بغير طهور، ولا صدقة من غلول»، وقوله ﷺ: «لا يقبل الله صلاة أحدكم إذا أحدث حتى يتوضأ». وهذان الحديثان صحيحان عند كبار المحدثين. ودليله من الإجماع أنه لم يُنقل عن أحد من المسلمين أنه خالف في وجوبه؛ إذ لو وقع خلاف لنُقل بالضرورة لاقتضاء العمل ذلك.

In the Qur’an it is in the words of the Exalted: “O ye who believe, when ye rise up for prayer, wash your faces and your hands up to the elbows, arid lightly rub your heads and (wash) your feet up to the ankles”.26 27 28 29 The Muslim jurists agreed that obedience to this communication is obligatory for each person on whom prayer is obligatory, when it is time for it(s) (performance). In the sunna, it is in the words of the Prophet (God’s peace and blessings be upon him) “Allah neither accepts prayers without purity nor charity out of purloined wealth [of spoils]”, and in his saying, “Allah does not accept prayers from one who has acquired hadath till he performs ablution”. These two traditions are authentic according to the leading traditionists. Its evidence in ijmdS is based on the absence of a transmission from any of the Muslims disputing its obligation. Had there been a dispute, it would necessarily have been transmitted because of the demands of practice.

وَالَّذِينَ تَجِبُ عَلَيْهِمُ الصَّلَاةُ هُمُ الْعُقَلَاءُ الْبَالِغُونَ. وَهَذَا ثَابِتٌ أَيْضًا بِالسُّنَّةِ وَالْإِجْمَاعِ. أَمَّا السُّنَّةُ فَفِي قَوْلِ النَّبِيِّ ﷺ: «رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ»، ثُمَّ ذَكَرَ الصَّبِيَّ حَتَّى يَبْلُغَ، وَالْمَجْنُونَ حَتَّى يُفِيقَ. وَلَا خِلَافَ مَنْقُولٌ فِي ثُبُوتِهِ بِالْإِجْمَاعِ. وَاخْتَلَفَ الْفُقَهَاءُ فِي اشْتِرَاطِ الْإِسْلَامِ لِوُجُوبِهَا، وَهِيَ مَسْأَلَةٌ قَلِيلَةُ الْفَائِدَةِ فِي الْفِقْهِ، لِأَنَّهَا تَتَعَلَّقُ بِحُكْمِ الْآخِرَةِ.

Those on whom it is obligatory are the sane and pubescent. This too is established through sunna and ijmdS. In the sunna, it is found in the words of the Prophet (God’s peace and blessings be upon him), “The pen [liability] has been lifted from [in the case of] three persons”. He then mentioned the minor, till he attains puberty, and the insane person, till he recovers. There is no transmitted controversy about its proof in ijm&. The jurists (fuqahd?) disagreed whether Islam is a requisite condition for its obligation. It is an issue that is of little benefit in fiqh, as it relates to the hukm of the hereafter.

يصبح الوضوء واجبًا عند دخول وقت الصلاة (الصلاة)، أو عندما يعقد المرء النية على فعل يُشترط له الوضوء، ولو لم يكن ذلك الفعل مرتبطًا بوقت معيّن. أما وجوبه على من كان محدثًا عند دخول وقت الصلاة، فلا خلاف فيه، لقول الله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ﴾. فيكون الوضوء واجبًا عند وقت الصلاة، وأحد شروط صحة الصلاة دخول وقتها. وأما الدليل على وجوبه عند عقد النية على فعل يُشترط له، فسيُتناول في بيان الأفعال التي يُشترط لها الوضوء، مع ذكر ما بين الفقهاء من خلاف في ذلك.

Ablution becomes obligatory when it is time for prayer (salati) or when a person has intended an act for which ablution is a requisite condition, even if the act is not associated with a fixed time. About its obligation upon a person in a state of hadath, when it is time for prayer, there is no controversy because of the words of the Exalted, “O ye who believe, when ye rise up for prayer, wash your faces and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles”.30 Thus, ablution is made obligatory at the time.of prayer, and one of the conditions (for the validity) of prayer is the commencement of the time of prayer. With respect to the evidence of its obligation at the time of intending an act, for which it is a condition, the discussion will be taken up under the description of the acts for which ablution is required, along with the (narration of the) differences among the jurists over this.