تنقسم أفعال الرسول ﷺ إلى ثلاثة أقسام:

The actions of the messenger (SAW) are of three divisions:

الفئة الأولى: الأفعال الجبلّية، أي الأفعال التي هي من تركيب الإنسان وطبيعته التي يفعلها، كالقيام والقعود والشرب ونحوها. ولا خلاف في أن هذا النوع من الأفعال مباح له ﷺ ولأمته. الفئة الثانية: الأفعال التي ثبت أنها خاصة بالرسول ﷺ ولا يشاركه فيها أحد، كاختصاصه بوجوب صلاة الوتر، وقيام الليل (التهجد)، والمشاورة، وتخيير أزواجه (بين البقاء معه أو مفارقته)، وكاختصاصه بوصل الصيام بين اليوم والليل (الوصال في الصوم)، ونحو ذلك مما ثبت أنه من خصائص الرسول ﷺ. ولا خلاف في أنه لا يجوز التأسي بالنبي ﷺ في هذه الأفعال لأنها من خصائصه.

The first division: the natural (jibilliyah) actions, i.e. actions that are part of the human structure and his nature that he performs, like standing up, sitting down, drinking and the likes. There is no dispute that these kinds of actions are permissible for Him (SAW) and for his nation. The second division: the actions that are proven to be for the Messenger alone (SAW) and no one shares them with Him, like His specialty in the obligation of the Witr prayer, the night prayer (tahajjod), the consultation, giving His wives the choice (of whether they stay with Him or He divorces them), and like His specialty in connecting the day with the night in His fasting (Al-Wisaal fi Al-sawm) and the like which is proven to be the Messenger's specialty. There is no dispute that it is not permissible to imitate the Prophet (SAW) in these actions because they are His specialties.

القسم الثالث: الأفعال التي ليست من طبيعة النبي ﷺ ولا من خصائصه، أي سائر الأفعال الأخرى، ولا خلاف في أننا مأمورون بالاقتداء برسول الله ﷺ فيها، ولا خلاف في أنها أدلة شرعية كأقواله وإقراره، فيجب علينا أن نعمل بفعله لأنه ﷺ فعله. ويدل على ذلك قول الله تعالى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: 21]، وقوله تعالى: ﴿إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ﴾ [يونس: 15]، وقوله تعالى: ﴿قُلْ إِنَّمَا أَتَّبِعُ مَا يُوحَى إِلَيَّ مِنْ رَبِّي﴾ [الأعراف: 203]، وعموم هذا ظاهر وصريح وجلي، فيشمل جميع الأفعال التي فعلها رسول الله ﷺ كما يشمل أقواله وإقراره، ولذلك فإن اتباع رسول الله ﷺ في جميع أفعاله التي ليست من خصائصه ولا من طبيعته واجب على كل مسلم، لأن رسول الله ﷺ لا يتبع إلا ما يُوحى إليه. غير أن اتباع رسول الله ﷺ لا يعني وجوب فعل الفعل الذي فعله، وإنما يعني وجوب الاتباع بحسب نوع الفعل. فإن كان الفعل واجبًا كان فعله واجبًا، وإن كان الفعل مستحبًا كان فعله مستحبًا، وإن كان الفعل مباحًا كان فعله مباحًا. فالاتباع لازم بحسب نوع الفعل، وهذا كاتباع أوامر رسول الله ﷺ، لقول الله تعالى:

The third division: the actions that are not of the Prophet's nature and not of His specialties, i.e. all the other actions, and there is no dispute that we are commanded to imitate the Messenger (SAW) in them, and no dispute that they are shari'ahi evidences like His sayings and His silence (approval), so we must act according to His action because He (SAW) did it. That is for the saying of Allah Ta'ala: Indeed you have in the Messenger of Allah a good example…) 21 Surat Al-Ahzaab, and for His Ta'ala :saying I follow naught but what is revealed unto me…) 15 Surat Younus, and His Ta'ala saying: Say: "I but follow what is revealed to me from my Lord"…) 203 Surat Al-A'raaf, and the generality of this is explicit, clear and apparent, so it includes all the actions which the Messenger (SAW) performed, as it includes His sayings and His silence, therefore following the Messenger (SAW) in all His actions which are not His specialties or of His nature is a must upon every Muslim, because the Messenger (SAW) follows nothing except that which is revealed to Him. However following the Messenger (SAW) does not mean the obligation of performing the action that He performed, but it means the obligation of the following according to the action. So if the action is of the obligatory; its performance is an obligation, and if the action is of the preferable; performing it is preferable, and if the action is of the permissible; performing it is permissible. So the following is a must in accordance with the action type, and this is like following the orders of the Messenger (SAW), since Allah Ta'ala said:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ ﴾ سورة النور: 63، وهذا يدل على وجوب طاعة الرسول ﷺ فيما يأمر به، لكنه لا يدل على وجوب فعل ما يأمر به، بل يجب أن يكون الفعل وفقاً لما أمر به، فإن أمر بالفعل على سبيل الوجوب كان فعله واجباً، وإن أمر به على سبيل الندب كان فعله مندوباً، وإن أمر به على سبيل الإباحة كان فعله مباحاً، وكذلك جميع أفعاله، يجب اتباعها، ولكن بحسب أنواعها.

(…then let those who withstand the Messenger's order, beware lest some trial befall them, or a grievous Punishment be inflicted on them) 63 Surat Al-Nour, which denotes the obligation of obeying the Messenger (SAW) in what He commands, but does not denote the obligation of performing what He commands, but the performance must be in accordance with what He commanded, so if He commanded to act as an obligation, then the performance of the action is an obligation, and if He commanded to act as a preferable, then the performance of the action is a mandoob, and if He commanded to act as a permissible, then the performance is permissible, and so are all His actions, they must be followed, but in accordance with their types.

أما متى يدل الفعل على الوجوب، ومتى يدل على الندب، ومتى يدل على الإباحة، ففيه تفاصيل تُعرف بالنظر في الفعل، فإن اقترن به ما يدل على أن الفعل بيانٌ لخطابٍ سابق، فهو بيانٌ لنا، كأن يقول النبي ﷺ صراحةً: هذا بيانٌ لكذا، كقوله ﷺ: «صلّوا كما رأيتموني أصلي» رواه البخاري، وقوله ﷺ: «خذوا عني مناسككم» رواه أحمد، أو أن تدل قرائن الأحوال على أنه بيان، كأن يكون هناك نصٌّ مجمل يحتاج إلى تفصيل، أو عامٌّ يحتاج إلى تخصيص، أو مطلقٌ يحتاج إلى تقييد، ولم يكن النبي ﷺ قد بيّنه قبل وقت الحاجة إليه، فلما لزم البيان فعل ﷺ فعلاً يبيّنه، فصار فعله بياناً. فهذه الأفعال التي هي بيانٌ لنا، أي لخطابٍ سابق كآيةٍ أو حديث، تأخذ حكم المبيَّن، فإن كان المبيَّن واجباً كان فعله واجباً، وإن كان المبيَّن مندوباً كان فعله مندوباً، وإن كان المبيَّن مباحاً كان فعله مباحاً. وإن لم يقترن الفعل بما يدل على أنه بيان، لا بنفيٍ ولا بإثبات، أي لم يقترن به ما يدل على أنه بيانٌ لخطابٍ سابق، فإنه يحتاج إلى دليلٍ يُعرف به أهو واجب أم مندوب أم مباح، لأنه حينئذٍ كطلب الفعل، وليس إلا طلباً، ويحتاج إلى دليلٍ يُعرف به أهو طلبٌ جازم أم غير جازم، أو طلبٌ على سبيل التخيير. لہٰذا وہ فعل جو کسی ایسی چیز کے ساتھ مقرون نہ ہو جو اس بات پر دلالت کرے کہ وہ پہلے کسی خطاب کی وضاحت ہے، تو اس فعل کے لیے خود ایک دلیل درکار ہے جو متعین کرے کہ اس کا کرنا واجب ہے، مندوب ہے یا مباح، اور اس کا حکم اسی دلیل کے مطابق ہوگا۔ البتہ جن افعال کے ساتھ یہ قرینہ نہ ہو کہ وہ پہلے خطاب کی وضاحت ہیں، ان کا مطالعہ کرنے سے معلوم ہوتا ہے کہ وہ دو قسم کے ہیں: ایک قسم وہ ہے جس میں اللہ تعالیٰ کا قرب حاصل کرنے کا مقصد ظاہر ہو (یعنی نیکی کا کام)، اور دوسری قسم وہ ہے جس میں اللہ تعالیٰ کا قرب حاصل کرنے کا مقصد ظاہر نہ ہو۔ جس فعل میں اللہ تعالیٰ کا قرب حاصل کرنا ظاہر ہو، اس کا کرنا مندوب ہے، کیونکہ اس کا ایسا ہونا کہ اس سے اللہ تعالیٰ کا قرب حاصل کیا جا سکتا ہے، اس بات کی دلیل ہے کہ اس کا کرنا چھوڑنے پر راجح ہے، اور اس کے چھوڑنے پر سزا نہ ہونا اس بات کی دلیل ہے کہ طلب غیر جازم ہے، لہٰذا یہ مندوب ہے، واجب نہیں۔ پس دلیل نے متعین کر دیا کہ یہ فعل کی غیر جازم طلب ہے، یعنی مندوب۔ اور جس فعل میں اللہ تعالیٰ کا قرب حاصل کرنے کا مقصد ظاہر نہ ہو، اس کا کرنا مباح ہے، کیونکہ رسول اللہ ﷺ کا اسے کرنا طلب (کرنے) پر دلالت کرتا ہے، اور اس کے ذریعے اللہ تعالیٰ کا قرب حاصل نہ ہونا رجحان پر دلالت نہیں کرتا، بلکہ کرنے اور چھوڑنے کے درمیان عدم رجحان کو ظاہر کرتا ہے۔ اور جب اس کو طلب کی دلالت کے ساتھ ملایا جائے تو یہ ظاہر ہوتا ہے کہ طلب کرنے اور چھوڑنے کے درمیان اختیاری ہے، اور یہی مباح ہے۔

As for when the action denotes the obligation, and when it denotes the preference and when does it denote the permissibility; there are details for that by scrutinizing the action, if it is coupled with an indication which shows that the action is a clarification for a previous address, so it a clarifier to us, as when the Messenger (SAW) says explicitly: this is a clarification for so and so, like :saying His Do pray as you see me praying", compiled by Al- Boukhary, and His saying: أ" "Do your best to take your rites of pilgrimage (manaasik) from me", compiled by Ahmad, or that the contexts of the situations denote that it is a clarification, like if there is a summed up text (mujmal) which needs detailing, or a general which needs specifying, or an unrestricted which needs limiting, and the Messenger did not clarify it before the need for it, then when it became necessary to clarify; He (SAW) performed an action to clarify it, so His action became a clarification. So these actions which are clarification to us, i.e. for a previous address like an Aayah or a Hadeeth; they take the verdict of the clarified matter, if the clarified matter is a obligation, then performing the action is an obligation, and if the clarified matter is a preferable, then performing the action is a mandoob, and if the clarified matter is permissible, then performing the action is mubaah. If the action is not coupled with something that indicates that it is a clarification, neither as negation nor as affirmation, i.e. no indication is coupled with the action to show that it is a clarification for a previous address, then it needs an indication to determine whether it is an obligation, a preferable or a permissible, because it is then like the request to act, it is only a request, and it needs an indication to determine if it is a decisive request to act or a non decisive request, or an optional request. So the action which is not coupled with what indicates that it is a clarification for a previous address, that action itself needs an indication to determine that performing it is an obligation, preferable, or permissible, and the verdict of performing it will be according to the indication. However, by studying the actions that are not coupled with what shows that the action is meant to clarify a previous address; we can see that they are of two types: one of them is what the aim of getting closer to Allah Ta'ala (pious act) appears in it. The other type is what the aim of getting closer to Allah Ta'ala does not appear in it. As for the action in which getting closer to Allah Ta'ala is apparent; the performance of it is mandoob, because being from which one can get closer to Allah Ta'ala is an indication to overweigh performing it over leaving it, and being without punishment for leaving is an indication that the request is non decisive, therefore it is mandoob, not obligation. So the indication determined that it is a non decisive request to act, i.e. mandoob. As for the action in which the aim of getting closer to Allah Ta'ala is not apparent; it is mubaah to perform it, that is because, being performed by the Messenger denotes the request (to do it), and being not of which one can get closer to Allah Ta'ala by performing it does not denote overweighing, but it shows the non overweighing between the performance and the quitting, and if we join this with the denotation of the request; it shows that the request is optional between the performance and the quitting, and that is the mubaah.

يقول بعضهم: إنّ فعل ما فعله الرسول ﷺ واجبٌ، ويستدلّون على ذلك بالقرآن والسنّة وإجماع الصحابة. أمّا استدلالهم من الكتاب: فقولُه تعالى: ﴿فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ﴾ [الأعراف: 158]، فقد أمر الله باتّباع الرسول ﷺ، وذلك بالانقياد لقوله، والإتيان بمثل فعله، والأمر يقتضي الوجوب، فيجب فعل ما فعل. وقال تعالى: ﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ﴾ [آل عمران: 31]، وهذا يدلّ على أنّ محبّة الله تقتضي الاتّباع، ومحبّة الله تعالى واجبةٌ بالإجماع، وما يقتضيه الواجب فهو واجب، فالاتّباع واجب. وأيضًا قوله تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾ [النور: 63]، فقد توعّد على مخالفة أمره، والوعيد دليل الوجوب، والأمر يكون بالفعل كما يكون بالقول. وأيضًا قوله تعالى: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ﴾ [الحشر: 7]، والأخذ هنا معناه التمسّك، ولا شكّ أنّ الرسول ﷺ قد أعطانا الفعل الذي فعله، فالتمسّك به واجب بحسب الآية. وأيضًا قوله تعالى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ﴾ [الأحزاب: 21]، فالأسوة الحسنة إنما هي لمن آمن، فقد ربطها بالإيمان، أي أنّ... من آمن بالله واليوم الآخر فليتخذ رسول الله ﷺ القدوة الحسنة، وهذا يعني أن من لم يتخذ الرسول ﷺ القدوة الحسنة فليس بمؤمن بالله ولا باليوم الآخر، وهذا دليل على الطلب الجازم وحجة على الوجوب. وكذلك قوله تعالى: {قل أطيعوا الله وأطيعوا الرسول…} سورة النور: 54، فأمر بطاعة الرسول ﷺ، والأمر يدل على الوجوب، ومن فعل فعلاً كما يفعل من يقصد تعظيمه فهو متبع له، وبناءً على ذلك يكون فعل مثل ذلك واجباً. وكذلك قول الله تعالى: {فلما قضى زيد منها وطراً زوجناكها…} سورة الأحزاب: 37، فجعل فعله ﷺ تشريعاً يجب اتباعه، مما يدل على أن فعله ﷺ يجب أن يُتَّبع.

Some people say that: it is obligatory (waajib) to perform the action which the Messenger (SAW) had performed, and they infer this from: the Qur'aan, the Sunnah, and the consensus of the Sahaabah. As for their inference from Al-Kitaab: That is the saying of Allah Ta'ala: So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His Words and follow him…) 158 Surat Al-A'raaf, so Allah commanded to follow the Messenger (SAW), and that is by submitting to His saying and performing like His performance, and the command is the obligation (wujoob), so it is obligatory to perform the action. And He Ta'ala said:Say: If you do love Allah, then follow me: Allah will love you…) 31 Surat Aal Imraan, which shows that loving Allah necessitates the following, and loving Allah Ta'ala is obligatory (waajib) by consensus, and that which the waajib necessitates is waajib, so the following is waajib. Also His Ta'ala :saying let then those who violate the Messenger's order, beware lest some trial befall them, or a grievous Punishment be inflicted on them) 63 Surat Al-Nour, so He warned for the violation of His command (Amr), and the warning is an indication for wujoob, and the command is for the action as it is for the saying. Also His :saying ala'Ta ه...) And take what the Messenger assigned to you…) 7 Surat Al-Hashr, the taking here means the adherence, and it is undoubtedly that the Messenger (SAW) gave us the action He performed, so adhering to it is waajib according to the Aayah. Also His Ta'ala saying: ْ have You indeed in the Messenger of Allah a good example (of conduct) for any one who seeks (to please) Allah and (to be successful in) the Final Day) 21 Surat Al Ahzaab, it is literally that the good example is for whoever believes, so He linked it to the belief, i.e. whoever believes in Allah and in the Final Day must take the Messenger of Allah (SAW) as the best example, which means that he whoever does not take the Messenger as the best example is not a believer in Allah nor in the Final Day, and this is an indication for the decisive request and an evidence for the wujoob. Also His Ta'ala saying: Say: Obey Allah, and obey the Messenger…) 54 Surat Al-Nour, He commanded to obey the Messenger (SAW) and the command denotes the obligation (al-wujoob), and he who performs the same action like someone with the intention to ennoble him; he is an obedient to him, accordingly performing the action is a waajib. Also the saying of Allah Ta'ala: Then when Zaid had dissolved (his marriage) with her, (with the necessary formality), We joined her in marriage to you…) 37 Surat Al-Ahzaab, so He made His action a must be followed legislation, which shows that His action must be followed.

فأما استدلالهم من السنة: فقد رُوي أن الصحابة (رضوان الله عليهم) خلعوا نعالهم في الصلاة لما خلع رسول الله ﷺ نعاله، فعلموا أن متابعة فعل الرسول ﷺ واجبة، فأقرهم النبي ﷺ، ثم بيّن لهم العلة في فعله وحده. فعن أبي سعيد قال: «صلى النبي ﷺ فخلع نعاله، فخلع الناس نعالهم، فلما انصرف قال: ما حملكم على إلقاء نعالكم؟ قالوا: يا رسول الله، رأيناك ألقيت نعالك فألقينا نعالنا، فقال: إن جبريل أتاني فأخبرني أن فيهما قذرًا» رواه أحمد. وكذلك ما رُوي أنه ﷺ أمرهم أن يفردوا الحج عن العمرة، فلم يُفرد هو، فقالوا له: «أمرتنا أن نفرد الحج، وأنت لم تفرد»، فعلموا أن حكمه كحكمه، ولم ينكر النبي ﷺ فهمهم، بل بيّن لهم عذره، وهو سوقه للهدي. وأيضًا رُوي أنه ﷺ نهى عن الوصال في الصيام، فواصل هو، فقالوا له: «نهيتنا عن الوصال وواصلت»، فقال: «إني لست كهيئتكم، إني أبيت يطعمني ربي ويسقيني»، رواه أحمد، فأقرّ فهمهم أنهم يشاركونه في الحكم، لكنه بيّن لهم عذرًا يختص به. وكذلك ما رواه مسلم عن عمر بن أبي سلمة أنه سأل: يا رسول الله، أيُقبِّل الصائم؟ فقال له رسول الله ﷺ: «سل هذه» يعني أم سلمة، فأخبرته أن رسول الله ﷺ يفعل ذلك. ولو لم تكن أفعاله ﷺ مُتّبعة لما كان لذلك معنى. وكذلك ما رُوي عنه ﷺ في غسل الرأس في غسل الجنابة، أنه قال: «أما أنا فأُفيض على رأسي ثلاث أكف»، رواه النسائي، وكان ذلك جوابًا لما تنازع الناس عنده ﷺ في غسل الجنابة. وكذلك ما رواه البخاري أن رسول الله ﷺ أمر أصحابه أن يتحللوا من إحرامهم بحلق الشعر ونحر الهدي، فتوقفوا (لم يستجيبوا)، فشكا ذلك إلى أم سلمة، فأشارت عليه أن يخرج فينحر ويحلق شعره، ففعل، فنحروا وحلقوا رؤوسهم، ولم يكن ذلك ليكون إلا لأن فعله يجب اتباعه. وأما الإجماع، فلأن الصحابة اختلفوا في وجوب الغسل بعد الجماع دون إنزال، فلما بلغهم فعل رسول الله ﷺ الذي رَوَته عائشة (رضي الله عنها) قالت: «فعلتُه أنا ورسول الله ﷺ فاغتسلنا»، أجمعوا (اتفقوا) على وجوبه، رواه الترمذي وابن ماجه وأحمد. وكذلك ما رُوي أن عمر (رضي الله عنه) كان يقول عند تقبيل الحجر الأسود: «إني لأعلم أنك حجر، لا تضر ولا تنفع، ولولا أني رأيت النبي ﷺ يستلمك ما استلمتك»، رواه البخاري. وقد كان ذلك معروفًا بين الصحابة دون نكير، فكان إجماعًا على اتباع فعله ﷺ.

As for their inference from the Sunnah: It has been narrated that the Sahaabah (MABPWT) took of their shoes in the prayer when the Messenger (SAW) took of His shoes, so they understood that following the action of the Messenger is obligatory, and the Prophet (SAW) approved them, then He clarified to them the reason (illah) for doing it alone, Abu Sa'eid narrated that: " The Prophet (SAW) prayed then took off His shoes, then the people took off their shoes, then when He left He said: why you took off your shoes? They said: O Rasoul Allah, we saw you took them off so we took them off, He said: Jibreel came and told me that there is impurity in them" compiled by Ahmad. Also what was narrated that He (SAW) commanded them to separate the Hajj to the Umrah, but He did not separate, so they said to Him: " You commanded us to separate the Hajj and You did not separate" so they understood that their verdict is like His, and the Prophet did not disapprove their understanding, but He clarified to them His excuse, that is His bringing of the sacrifice. Also it was narrated that He (SAW) forbade the (Wisaal) connection of the day and the night while fasting, but He did connect, so they said to Him: You forbade the wisaal for us and you did it, then He said: I am not like you, I remain with my God, He feeds me and quenches my thirst" compiled by Ahmad, so He approved their understanding that they share the verdict with Him, but He expressed to them an excuse that is specially for Him. Also what Muslim compiled that Omar Ibn Abi Salamah that the asked He "ِ Messenger of Allah (SAW) can one kiss while fasting? The Messenger of Allah (SAW) said to him: Ask this -to Umm Salamah- then She told him that Rasoul Allah (SAW) does that" and had His actions not been followed that would have no meaning. Likewise what was narrated from Him (SAW) about washing the head in the ritual ablution (Ghasl al janaabah) that He said: " As for Me I pour three handfuls on My head" compiled by Al Nassaa'i, and that was an answer given when the people disputed at Him (SAW) about Ghasl al janaabah. Moreover, what the Bukhari narrated that the Messenger (SAW) commanded the Sahaabah to disengage from their ritual consecration (Ihraam) by cutting the hair and slaughtering (the sacrifice), so they stopped (did not respond), so He complained to Umm Salamah, then She advised Him to walk out to slaughter and cut His hair, so He did that, then they slaughtered and cut their hair, and it would not be like that unless His action must be followed. As for the Consensus (Ijmaa'), that is because the Sahaabah disputed about the obligation of the washing (ritual ablution) after the sexual intercourse (Jimaa') without ejaculation, so when conveyed to them the action of Rasoul Allah (SAW) that 'Aa'ishah (MABPWH) narrated saying: I and Rasoul Allah (SAW) have done it, then we washed", so they agreed (had consensus) that it is obligatory, compiled by Al-Tirmizthi, Ibn Majah and Ahmad. Also what was narrated that Omar (MABPWH) used to :say and stone black the kiss I certainly know that you are a stone, you cannot harm nor can you benefit, and had I not seen the Prophet (SAW) handled you; I would not handle you" compiled by Al-Bukhari. That was well known between the Sahaabah without denial, so it was a consensus to follow His action (SAW).

جميع هذه الأدلة يمكن حصرها في نقطة واحدة، وهي أن هناك فرقاً بين الاتباع وبين فعل العمل، أي أن هناك فرقاً بين اتباع الرسول ﷺ في فعل ما فعله الرسول ﷺ. فاتباع الرسول ﷺ واجب، ولا خلاف في ذلك. أما فعل العمل الذي يجب فيه اتباع الرسول ﷺ فيختلف بحسب نوع العمل. فإن كان العمل مباحاً، فالاتباع فيه هو اتباع في المباح، أي أن الإنسان مخيّر بين فعله وتركه، فهذا هو الاتباع في هذه الحال. أما إذا ألزم الإنسان نفسه بفعله وجعله واجباً (على غيره)، فإنه لا يكون متبعاً للرسول ﷺ، بل يكون مخالفاً له، لأن الاتباع يحصل بفعل العمل على وفق نوعه؛ فإن جاء على وجه الوجوب كان فعله واجباً، وإن جاء على وجه الندب كان فعله مندوباً ولا يأثم بتركه، وإن جاء على وجه الإباحة كان فعله مباحاً، فيكون متبعاً للرسول ﷺ بالعمل على وفق نوع الفعل، وإن خالف ذلك لم يكن متبعاً. وجميع الأدلة السابقة إنما تدل على الاتباع، لا على فعل العمل نفسه، ولذلك فهي ليست دليلاً صالحاً على أن فعل ما فعله الرسول ﷺ واجب، فيبطل الاستدلال بها على الوجوب. ومثل هذا الأمر، فإن الأمر ليس هو الوجوب، وليس كل ما أمر الله تعالى به واجباً، بل يختلف باختلاف القرائن، فقد يكون ما أمر به واجباً، وقد يكون مندوباً، وقد يكون مباحاً. والواجب في باب الأمر هو الامتثال للأمر، لا فعل ما أمر به فحسب، والامتثال للأمر لا يكون إلا وفق ما أمر به الله تعالى. فإذا أمر بوجوب، فامتثاله واجب، وإذا أمر على سبيل الندب، فامتثاله مندوب، وإذا أمر على سبيل الإباحة، فامتثاله مباح. وجعل المباح واجبًا ليس طاعةً للآمر، بل مخالفةٌ لما أمر به، وكذلك اتباعُ أفعال الرسول ﷺ، إنما يكون على حسب ما جاء عليه الفعل.

The answer to all these evidences can be narrowed down to one single point, that is, there is difference between the following and performing the action, i.e. there is difference between following the Messenger (SAW) performing what the Messenger did, so following the Messenger is obligatory and no dispute about that. But the performance of the action in which the Messenger (SAW) must be followed varies in accordance with the action. If the action is permissible; then the follow in it is following in the permissible, i.e. it is optional between doing it or leaving it, so this is the following in this situation, and if someone obliged its performance on himself and made it obligatory (for the others) he would not be following the Messenger, but he would be differing with Him, because the following occurs by performing the action in accordance with its type, if it came as waajib, then its performance is waajib, if it came as mandoob, then its performance is mandoob and one will not be sinning for leaving it, and if it came as mubaah, then its performance is mubaah, so he follows the Messenger by acting in accordance with type of the action, and if he differs that; he would not be following. All the previous evidences are for the following, not for performing the action, therefore they are not good evidence that performing the action which the Messenger (SAW) did is obligatory, and so their inference that it is obligatory is void. And this is like the command (Al-Amr), as the amr is not the obligation, and not all that Allah Ta'ala commanded is obligatory, but it varies by the variation of the indications, so what He commanded could be waajib, mandoob, and it could be mubaah. The obligation concerning the command is the compliance with the command, not performing what He commanded, and the compliance with the command can only be in accordance with what He Ta'ala commanded. So if He commanded as obligation (wujoob), then performing it is waajib, and if He commanded as preference (nadb), then performing it is mandoob, and if He commanded as permissibility (ibaahah), then performing it is mubaah. And turning the mubaah into an obligation is not obedience to the commander, but differing to what he commanded, so is following the actions of the Messenger, it is but in accordance with how the action came.

يقول بعض الناس: إن فعل ما فعله الرسول مندوب، ويستدلون بقول الله تعالى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا﴾ [الأحزاب: 21]، فوصف الأسوة بأنها حسنة يدل على رجحان الفعل، ونفي الوجوب لأنه مخالف للأصل، وبقوله: ﴿لَكُمْ﴾، ولم يقل: ﴿عَلَيْكُمْ﴾، فتعيّن الاستحباب.

Some people say that: performing the action that the Messenger did is mandoob, and they infer this from the saying of Allah Ta'ala: the in have you Indeed (ِ Messenger of Allah a good example (of conduct) for any one who seeks (to please) Allah and (to be successful in) the Final Day, and who engages much in the praise of Allah.) 21 Surat Al-Ahzaab, so qualifying the (uswah) example as (hasanah) good indicates overweighing (the performance), and the obligation is negated because it is contrary to the principle (asl), and for His saying: (For you), and did not say:( upon you, so the preference is determined.

الجواب أن المقصود بالاقتداء بفعله أن نفعل الفعل على الوجه الذي فعله عليه ﷺ، غير أنه لو صلّى واجبًا فصلّيناه نفلًا، أو العكس، لم يكن ذلك اقتداءً به؛ لأن الاقتداء هو أداء الفعل على الوجه الذي أداه عليه، وهذا واجب لا مندوب. وأما قوله تعالى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ فإن (حسنة) صفةٌ للأسوة، أي اقتداءً حسنًا، وليس هذا دليلًا على الأفضلية. والاقتداء واجب كما تدل الآية، لقوله تعالى: ﴿لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا﴾، وهذا يدل على وجوب الاقتداء. لكن الاقتداء هنا لا يعني وجوب الفعل نفسه، بل وجوب المتابعة، ولما كان فعله ﷺ لا يُعرف حكمه من الوجوب أو الندب أو الإباحة إلا بالدليل، فلا يكون الفعل واجبًا إلا إذا دلّ الدليل على وجوبه، وعلى هذا فإن الآية تدل على وجوب المتابعة، ولا تدل على وجوب الفعل، فلا دلالة لها على أن الفعل مندوب.

The answer to this is that, what is meant by imitating His action is that we make the action performed the way He (SAW) made it performed, though if He prayed a waajib and we prayed it as (naafilah) supererogatory or vice versa it would not be imitating Him, for the imitation is performing the action the way He performed it, and this is waajib not mandoob, and about His saying: ( good) is a quality for the uswah, which means good imitation, and this is not an evidence for the preference. The imitation is waajib as the Aayah denotes, for His Ta'ala saying: "for whoever seeks (to please) Allah and (be :said He ,Day Last) in successful good example (of conduct) for any one who seeks (to please) Allah and (to be successful in) the Final Day …), it is an indication that shows the obligation of the imitation. But the imitation here does not mean the obligation to perform the action, but the obligation to follow, and since His action is not determined whether it is waajib, mandoob, or mubaah except by the indication; the performance cannot be waajib unless it is proven by the indication that it is waajib, and accordingly the Aayah denotes the following, and does not denote performing the action, so it has no denotation that performing the action is mandoob.

Some other people say that performing the action which the Messenger ﷺ did is mubaah, neither obligatory nor recommended (mandub). Their inference is that his action cannot be haram, nor can it be makruh, because these are originally negated, and apparently it is different: if committing the haram and the makruh rarely occurs among the rightly-guided Muslims, then how could it occur by the most honorable of Muslims? So the action can be either wajib, mandub, or mubaah. And since obligation (wujub) and preference (nadb) are originally negated, because the lifting of blame for acting or refraining is affirmed, and the addition of wujub and nadb is not proven without evidences, and they do not exist, what remains is ibahah. The answer to that is: if drawing closer to Allah Ta'ala does not appear in the abstract action of the Messenger ﷺ (i.e., there is no clarifying indication), then it is mubaah, because the action not being one through which the servant can draw closer to Allah is an indication (qarinah) that imitating the Messenger in it is not requested. And since the Messenger did it, this means he requested it to be done, so the request to do it is optional, and that is mubaah. As for other than that, the qarinah determines whether it is wajib or mandub. Accordingly, limiting the denotation of the actions of the Messenger ﷺ to wajib, mandub, or mubaah, and that they do not denote haram or makruh, is correct; but limiting their denotation to ibahah (permissibility) alone is wrong, because the indication (qarinah) is the evidence for wujub or nadb, and it exists in an action in which the aim of drawing closer to Allah Ta'ala appears, so it is mandub; and if a qarinah denoting obligation exists, it is then wajib.

Some other people say that: performing the action which the Messenger (SAW) did is Mubaah, and not obligatory nor is it mandoob, and their inference to this is that His action cannot be haraam, nor can it be makrooh, because it is originally (basically) negated, and apparently it is different, because if committing the haraam and the makrooh rarely occurs by the rightful individual Muslims, then how could it occur by the most honorable Muslim, then the action can be either waajib, mandoob, or mubaah. And since the obligation (wujoob) and the preference (nadb) are originally negated, because lifting up the blame for acting or quitting is affirmed, and the addition of the wujoob and the nadb is not proven without evidences, and they do not exist, so what remains is the Ibaahah. The answer to that is: if getting closer to Allah Ta'ala does not appear in the abstract (not a clarifier) action of the Messenger (SAW), then it is mubaah, because being not of which the servant can get closer to Allah by (doing) it; is an indication (qareenah) that imitating the Messenger in it is not requested, and being that the Messenger did it; means He requested to do it, so the request to do it is optional, and that is the mubaah. As for other than that; the qareenah determines if it is waajib or mandoob. Accordingly, limiting the denotation of the actions of the Messenger that they denote: the waajib or the mandoob or the mubaah, and that they do not denote the haraam and the makrooh; is correct, but limiting their denotation to the ibaahah (permissibility) is wrong, because the indication (qareenah) is the daleel for the wujoob or the nadb (preference), and it existed in the action which the aim of getting closer to Allah Ta'ala appeared in it, therefore it is mandoob, and if a qareenah that denotes the obligation exists; it is then waajib.

من خلال كل ما سبق يتضح أن أفعال الرسول ﷺ لا تدل على الوجوب ولا على الندب ولا على الإباحة، وإنما تدل فقط على طلب الفعل، والقرينة هي التي تحدد كونه واجبًا أو مندوبًا أو مباحًا. وذلك في الأفعال التي لم تأتِ بيانًا لخطاب سابق، أما الأفعال التي جاءت بيانًا لخطاب سابق فإنها تتبع الأمر المبيَّن، سواء كان واجبًا أو مندوبًا أو مباحًا.

It becomes clear from all the previous, that the actions of the Messenger (SAW) do not denote the wujoob, nor the nadb, nor the ibaahah, but they only denote the request to act, and the qareenah is what determines whether it be waajib, mandoob, or mubaah. That is in the actions that did not come as clarification for previous address, and as for the actions that came as clarification for previous address; they follow the clarified matter whether it is waajib, mandoob, or mubaah.

الأفعال التي يفعلها رسول الله ﷺ، والتي لم تكن بيانًا لخطاب سابق، ولم يقم الدليل على أنها من خصائصه، وعلمنا أن حكمها إما الوجوب أو الندب أو الإباحة، إما ببيانه لنا أو بدليل آخر، أي قرينة، فإن الاقتداء به ﷺ في تلك الأفعال واجب، أي أن اتباعه ﷺ فرض، والدليل على ذلك النص وإجماع الصحابة رضي الله عنهم. أما النص فقوله تعالى: ﴿فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا﴾ [الأحزاب: 37]، ولو لم يُقتدَ به ﷺ في فعله ويُتبَع لما كان لهذه الآية معنى. وكذلك قوله تعالى: ﴿قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ﴾ [آل عمران: 31]، ووجه الاستدلال أن الله جعل اتباعه ﷺ شرطًا لمحبة الله الواجبة، وإذا كان الاتباع لازمًا فإن عدمه يستلزم عدم المحبة الواجبة، وذلك باتفاق أنه محرم، لأن اتباع الرسول شرط لإثبات محبة الله، فإذا لم يقع الشرط، وهو الاتباع، لم يقع المشروط، وهو إثبات محبة الله، ولما كانت محبة الله فرضًا، كان اتباع الرسول ﷺ فرضًا. وكذلك قوله تعالى: ﴿لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ﴾ [الأحزاب: 21]، والدلالة فيها أنه تعالى جعل التأسي بالنبي ﷺ من لوازم رجاء الله تعالى واليوم الآخر، وعدم التأسي يستلزم انتفاء ما استلزمه، أي رجاء الله واليوم الآخر، وذلك كفر. وهذا دليلٌ على وجوب التقليد.

The actions performed by the Messenger of Allah (SAW) which are not clarifier for previous address, nor that the daleel has been furnished that they are of His specialties, and we know their type is either obligation, preference, or permissibility, either by His clarification to us, or by any other daleel, i.e. a qareenah (indication), imitating Him in such actions is obligatory, i.e. following Him is fardh, and the evidence for this is the text and the consensus of the Sahaabah. As for the text, that is for the saying of Allah Ta'ala: Then when Zaid had divorced her, We joined her in marriage to you: in order that there will be no offence to the Believers (in the matter of marrying) with the wives of their adopted sons, if the latter have divorced them…) 37 Surat Al-Ahzaab, and if He is not being imitated in His action and followed; the verse would have no meaning. Also His Ta'ala saying: Say: If you do love Allah, then follow me; Allah will love you…) 31 Surat Aal Imraan, and the point of inference (al istidlaal) is that Allah made His following a necessity for the obligatory love of Allah, and since following Him is a necessity; the lack of it lacks the obligatory love (of Allah), and that is unanimously forbidden. That is because following the Messenger is a condition for proving the love of Allah, and if the condition (which is the following) does not occur; the conditioned matter (which is proving the love of Allah) will not occur, and since loving Allah is fardh, then following the Messenger is fardh. Also His Ta'ala saying: ِ }Indeed you have in the Messenger of Allah (uswah) a good example (to follow) for the one whose hope is in Allah and the Last Day…) 21 Surat Al-Ahzaab, and the proof in this is that He Ta'ala made imitating (al-ta'assi) the Prophet (SAW) from the necessities of having hope in Allah Ta'ala and the Last Day, and the none imitation necessitates the lack of what necessitated it, i.e. having hope in Allah and the Last Day, and that is kufr. So that is an indication for the obligation of the imitation.

أما إجماع الصحابة، فذلك لأن الصحابة رضوان الله عليهم كانوا مجمعين على الرجوع إلى أفعاله ﷺ، كرجوعهم إليه ﷺ في تقبيل الحجر الأسود، وفي جواز القُبلة وهو صائم، وفي كثير من الوقائع الأخرى التي لا تُحصى.

As for the consensus of the Sahaabah, that is because the Sahaabah unanimously used to refer to His actions, like their referring to Him (SAW) in kissing the Black Stone, the permissibility of kissing while He was fasting, and many other uncountable events.

إذن فهذه الأدلة كافية في إثبات وجوب التأسي. والتأسي هو أن يفعل المرء كفعله، فالتأسي في الفعل هو أن يفعل: مثل فعله، وعلى وفق صفته، وبسبب فعله. فقولنا: "مثل فعله" قيد، لأنه لا يكون تأسٍّ مع اختلاف هيئتي الفعلين. وقولنا: "على وفق صفته" قيد ثانٍ، لأن معناه مشاركة الفعل في الغاية والنية، إذ لا يكون تأسٍّ مع اختلاف الفعلين (فعل الرسول ﷺ وفعل المتأسي) إذا كان أحدهما واجبًا والآخر غير واجب، حتى وإن اتفقا في الهيئة. وقولنا: "بسبب فعله" قيد ثالث، لأنه لو اتفق فعل شخصين في الهيئة والصفة، ولم يفعل أحدهما بسبب فعل الآخر، كاتفاق بعض الناس على صلاة الظهر، أو صيام شهر رمضان استجابةً لأمر الله تعالى، فلا نقول: إنهم يتأسى بعضهم ببعض. وعليه، فإذا وقع فعله ﷺ في مكان معين أو زمان معين، فالمكان والزمان لا اعتبار لهما في الاتباع والتأسي به ﷺ، سواء تكرر الفعل أو لم يتكرر، إلا إذا دل الدليل على أن العبادة مختصة بمكان معين أو زمان معين، كتخصيص الحج بعرفات، وتخصيص الصلوات بأوقاتها، وتخصيص الصوم بشهر رمضان. هذا هو التأسي. فلو فعل الرسول ﷺ فعلًا على سبيل الندب، ففعلناه على سبيل الوجوب، لم يكن فعلنا تأسيًا، بل كان مخالفةً لأمر الرسول ﷺ، وذلك حرام؛ فالتأسي هو أن نفعل مثل فعله ﷺ، على وفق صفته، وبسبب فعله. ولا بد لتحقيق التأسي بفعله ﷺ من استيفاء هذه القيود الثلاثة.

So those evidences are sufficient to prove the obligation to imitate. And the imitation is performing like His action. So the imitation in the action is to act: like His action, in accordance with its quality, and because of His action. So the term: "Like His action" is a restriction since there is no imitation with the variation of the actions figures. And the term: "In accordance with its quality" is a second restriction, because it means sharing the purpose and the intention of the action, since there is no imitation with the variation of the two actions (the action of the Messenger (SAW) and the action of the imitator) if one of them being an obligatory and the other is not, even if they have one figure. And the term: "Because of His action" is a third restriction because if the actions two people are the same in the figure and the quality but none of them has acted because the other acted. Like the agreement of some people to pray the Dthuhr prayer, or to fast the month of Ramadhan responding to the command of Allah Ta'ala; we do not say: they are imitating each other. Accordingly if His action happened in a specific place or time; the place or the time have no interference (consideration) in following and imitating (the Messenger (SAW)) whether the action happened repeatedly or not repeatedly, unless the daleel denotes that the worship is specific for a particular place or time, like the specification of the Hajj for Arafaat, the specification of the prayers for their times, and the specification of the sawm for Ramadhan. This is the imitation. Hence if the Messenger performed an action as mandoob, and we performed it as waajib, our action would not be imitation, rather it is breaching the command of the Messenger and that is haraam, so the ta'assi (imitation) is that we do the same like His (SAW) action, according to its quality, and because of His action. To imitate His action; it is inevitable to achieve these three restrictions.