Shaidar wajabcinsa tana cikin Alqur'ani, da sunna, da 7A da ijmfr77.

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

A cikin Alkur'ani, Maɗaukaki ya ce: "Ya ku waɗanda suka yi imani, idan kun tashi zuwa salla, to ku wanke fuskokinku da hannayenku zuwa ga gwiwar hannu, kuma ku shafi kawunanku, kuma ku wanke ƙafafunku zuwa ga idon sawu."26 27 28 29 Malaman shari'a sun yi ittifaqi cewa biyayya ga wannan umarni wajibi ne ga kowane mutum da salla ta wajaba a kansa, idan lokacinta ya yi. A cikin Sunna kuma, a cikin maganar Annabi ﷺ: "Allah ba ya karɓar salla ba tare da tsarki ba, haka kuma ba ya karɓar sadaka daga dukiyar da aka sata [ko ganima]," da kuma maganarsa: "Allah ba ya karɓar salla daga wanda ya samu hadasi sai ya yi alwala." Waɗannan hadisai biyu ingantattu ne a wurin manyan malaman hadisi. Hujjarsa a ijma'i kuwa ita ce rashin wata riwaya daga wani Musulmi da ya yi jayayya game da wajabcinsa. Da an samu jayayya, da tabbas da an riwaito ta, saboda bukatun aiki.

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.

Waɗanda zakka ta wajaba a kansu su ne masu hankali kuma waɗanda suka balaga. Wannan ma an tabbatar da shi ta hanyar sunna da ijma'i. A cikin sunna, ana samunsa a cikin maganar Annabi ﷺ, "An ɗaga alhakin (alƙalami) daga mutum uku." Sannan ya ambaci yaro, har sai ya balaga, da mai hauka, har sai ya warke. Babu wata sabani da aka rawaito game da hujjarsa a cikin ijma'i. Malaman fiqhu sun sabawa juna kan ko Musulunci sharaɗi ne na wajabcin zakka. Wannan batu ne da ba shi da amfani sosai a fiqhu, domin yana da alaƙa da hukuncin lahira.

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.

Wudu yana zama wajibi idan lokacin salla ya shiga, ko kuma idan mutum ya yi niyyar aikin da wudu sharadi ne a gare shi, koda kuwa aikin ba shi da lokaci ƙayyadaddi. Game da wajibcinsa a kan mutum mai hadasi, idan lokacin salla ya shiga, babu wata takaddama a kan hakan saboda fadar Maɗaukakin Sarki: "Ya ku waɗanda suka yi imani, idan kun tashi zuwa salla, ku wanke fuskokinku da hannayenku zuwa ga gwiwar hannu, kuma ku shafi kawunanku, ku wanke ƙafafunku zuwa ga idon sawu." Don haka wudu ya zama wajibi a lokacin salla, kuma ɗaya daga cikin sharuddan ingancin salla shi ne shigar lokacin salla. Dangane da hujjar wajibcinsa a lokacin da mutum ya yi niyyar wani aiki wanda wudu sharadi ne a gare shi, za a tattauna hakan a ƙarƙashin bayanin ayyukan da ake buƙatar wudu saboda su, tare da bayanin sabanin malamai a kan hakan.

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.