Ushahidi wa wajibu wake upo katika Qur'an, Sunna, {7A} na ijmā'.

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

Katika Qur'ani, maneno ya Mwenye Enzi na Utukufu ni haya: "Enyi mlioamini, mnapoinuka kwenda kusali, osheni nyuso zenu na mikono yenu mpaka viwiko, na pakaeni vichwa vyenu, na (oshe) miguu yenu mpaka kwenye vifundo vya miguu." Wanazuoni wa fiqhi wamekubaliana kwamba kutii amri hii ni wajibu kwa kila mtu ambaye sala ni wajibu juu yake, wakati wake unapofika. Katika Sunnah, maneno ya Mtume ﷺ ni: "Allah hakubali sala bila utwaharisho, wala sadaka itokanayo na mali iliyoibwa [ya ghanima]," na kauli yake: "Allah hakubali sala ya mtu aliyepata hadath hadi atakapotawadha." Hadith hizi mbili ni sahihi kwa mujibu wa wanahadith wakuu. Dalili yake katika ijmā‘ ni kutokuwepo kwa upokezi wowote kutoka kwa Waislamu yeyote anayepinga wajibu wake. Lau kungekuwa na mzozo, bila shaka ungepokewa kutokana na mahitaji ya utendaji.

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.