其义务的证据见于《古兰经》、圣训、{7A}以及伊吉玛（ijma'）。

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

在《古兰经》中，至高者说："信道的人们啊！当你们起来礼拜的时候，你们应当洗脸，洗手至于肘，摸头，洗脚至于踝。"这一经文的意思，穆斯林教法学家一致认为：凡是应当礼拜的人，在礼拜时间到来时，遵从这一命令是必须的义务。 在圣训中，先知（愿安拉赐予他慰安与恩典）说："安拉不接受没有洁净的礼拜，也不接受来自非法财物（即掠夺所得）的施舍。"他又说："安拉不接受已有小净破坏的人的礼拜，直到他举行小净。"这两段圣训，依据权威圣训学家的意见，都是可靠的。 在公议（ijmāʿ）中，其依据是：穆斯林中没有任何人对其为义务提出异议的记载。如果曾有过争议，按照实际情况的需要，这一争议必定会被记载下来。

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.

those on whom it is obligatory are the sane and pubescent。这一点同样由圣行（sunna）和伊吉玛（ijmā'）所确立。在圣行中，见于先知（愿主的赐福与平安降临于他）的话语："笔（即责任）已从三种人身上被抬起"。接着他提到了未成年人，直到他达到成年；以及精神失常的人，直到他恢复理智。关于其证据，伊吉玛中没有流传下来的争议。法学家（fuqahā'）们则有分歧，即伊斯兰是否是其义务成立的必要条件。这是一个在教法学（fiqh）中益处不大的问题，因为它只涉及后世的判决（hukm）。

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（小净）在礼拜时间到来时成为义务，或者当一个人打算做某种以小净为必备条件的行为时也成为义务，即使该行为并无固定时间。关于处于小污状态（hadath）的人在礼拜时间到来时须做小净的义务，学者们并无争议，因为至高者说：“信道的人们啊！当你们起来礼拜的时候，你们应当洗脸，洗手至肘，摩头，洗脚至踝。”因此，礼拜时间到来时小净即成为义务，而礼拜有效的条件之一便是礼拜时间的开始。至于在打算做某种以小净为条件的行为时须做小净的证据，这一问题将在讨论需要小净的各类行为时，连同学者们在此问题上的不同意见一并论述。

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.