Uning farzligining dalillari Qur'on, sunnat, ijmo' va qiyosda mavjud.

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

Qur'onda Yuce Zot shunday deydi: "Ey iymon keltirganlar, namozga turganingizda, yuzlaringizni va qo'llaringizni tirsaklargacha yuvinglar, boshlaringizni mash qilinglar va oyoqlaringizni to'piqlargacha (yuvinglar)".26 27 28 29 Musulmon faqihlari kelishib oldilar: namoz farz bo'lgan har bir kishi uchun, uning vaqti kelganda, bu buyruqqa itoat qilish vojibdir. Sunnatda esa Payg'ambar ﷺ shunday deganlar: "Alloh poklik (taharat)siz namozni qabul qilmaydi va o'g'irlangan (yoki bosib olingan) mol-mulkdan qilingan sadaqani ham qabul qilmaydi". Yana u zot shunday deganlar: "Alloh hadas holatida bo'lgan kishining namozini to'liq vuzu' qilmaguncha qabul qilmaydi". Bu ikki rivoyat yetakchi muhaddislar huzurida sahih hisoblanadi. Uning ijmodagi dalili shundaki, uning vojibligini inkor qilgan musulmonlardan birortasidan ham rivoyat yo'q. Agar bunda ixtilof bo'lganida, amaliyot talabi tufayli, albatta, u naql qilingan bo'lardi.

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.

Zakot faqat aql-idrokli va balog'atga yetgan kishilarga farz bo'ladi. Bu ham sunnat va ijmo' orqali sobit bo'lgan. Sunnatda PayG'ambar ﷺ shunday degan: "Uch toifa kishidan qalam [mas'uliyat] ko'tarilgan", so'ng balog'atga yetguncha bola va aqli joyida bo'lmaguncha telba kishini zikr qilgan. Uning dalili haqida ijmo' borasida naqldan kelgan hech qanday ixtilof yo'q. Fuqaholar zakotning farz bo'lishi uchun islom shart bo'ladimi, degan masalada ixtilof qilganlar. Bu masala fiqhda kam foyda beradigan masalalardan bo'lib, u oxirat hukmi bilan bog'liqdir.

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.

Ablution becomes obligatory when it is time for prayer (salat) 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. Regarding its obligation upon a person in a state of hadath when it is time for prayer, there is no disagreement, because of the words of the Exalted: "O you who believe, when you 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." Thus ablution is made obligatory at the time of prayer, and one of the conditions for the validity of prayer is the beginning of the time of prayer. As for 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 narrations of the differences among the jurists on this matter.

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.