Ayyukan da Annabi (saw) ya yi sun kasu gida biyu: ayyukan da suke cikin yanayin ɗan Adam, da sauran ayyuka. Duk aikin da yake cikin yanayinsa, kamar tsayuwa, zaman zama, sha, da ci da sauransu, to halal ne babu shakka ga shi da kuma al'ummarsa. Saboda haka, ba sa cikin rukunin ayyukan mandoob. Note on the honorific: the source writes "(saw)" after the Prophet, which the rules require to be replaced with ﷺ, so the translation reads as follows: Ayyukan da Annabi ﷺ ya yi sun kasu gida biyu: ayyukan da suke cikin yanayin ɗan Adam, da sauran ayyuka. Duk aikin da yake cikin yanayinsa, kamar tsayuwa, zaman zama, sha, da ci da sauransu, to halal ne babu shakka ga shi da kuma al'ummarsa. Saboda haka, ba sa cikin rukunin ayyukan mandoob.

The actions performed by the Prophet (saw) are of two kinds; the actions that are part of his human nature and other actions. Every action that is part of his nature, such as standing, sitting, drinking, and eating etc. are indisputably permitted (mubah) for both him and his Ummah. Consequently, they do not fall within the category of actions of the mandoob.

Waɗannan ayyukan da ba sa cikin yanayin ɗan Adam nasa, to ko dai suna cikin ayyukan da aka tabbatar da cewa keɓantattu ne a gare shi, wato ba wanda yake yi su, ko kuma ba na keɓantattunsa ba ne. Waɗannan ayyukan da aka tabbatar da cewa keɓantattu ne a gare Manzon Allah ﷺ, kamar izinin da aka ba shi na yin azumi a kullum rana da dare, da auren mata fiye da huɗu, da sauransu, to suna keɓe ne a gare shi, kuma haram ne a gare mu mu yi koyi da shi a cikinsu, domin an tabbatar da hakan ta Ijma'i cewa keɓantattu ne a gare shi kaɗai, don haka ba a halatta mana mu yi koyi da shi a waɗannan ayyukan ba.

Those actions which are not part of his human nature are either of the actions that are proven to be specifically personal to him i.e. they are not practised by anyone else, or they are not personal to him. Those actions which are proven to be specifically personal to the Prophet (saw), such as the permission for him to fast continually through the day and night, and to marry more than four wives etc. are specific to him and it is haram for us to emulate him as it has been proven by Ijma'a that they are only specific to him, and thus we are not permitted to emulate him in these actions.

Waɗannan ayyukan da aka sani a matsayin misali da za mu bi ba su da wata shakka a matsayin dalili (shaida). Ana sanin su ko dai ta hanyar wata magana bayyananniya, kamar:

Those actions known to be demonstration for us to follow are indisputable daleels (evidences). They are known by either a quite explicit statement, such as:

Ku yi salla kamar yadda kuka ga ina yin sallah, kuma

"Pray the same as you have seen me pray", and.

"Ku yi koyi da ni a dukkan ibadunku."

"Emulate me in all your rituals".

Shaidar da ke nan tana nuna cewa aikinsa abin koyi ne a gare mu mu bi. Ko kuma ana sanin su ta hanyar shaida ta yanayi, kamar yanke hannun barawo daga kashin wuyan hannu a matsayin bayani ga maganar Allah (SWT).

The evidence here denotes that his action is demonstration for us to follow. Or they are known by a circumstantial evidence, such as amputating the hand of a thief from the wrist bone as an explanation of Allah's (swt) saying.

"Ku yanke hannayensu." [Al-Ma’idah: 38]

"Cut off their hands". [Al-Ma’idah: 38]

Wannan bayani game da aikinsa, ko ta hanyar magana ko kuma ta hanyar shaidar yanayi, yana da hukunci iri ɗaya da abin da aka bayyana da shi a matsayin Wujub, Nadb ko Ibahah bisa ga dalili.

This explanation of his action, either by speech or circumstantial evidences, takes the same Hukum of that which is explained in terms of Wojoob, Nadb or IbaHah according to the evidence.

Game da ayyukan Manzon Allah ﷺ waɗanda ba su tare da wani hani ko izini daga Manzon Allah ﷺ ba, to ko dai suna nuna niyyar qurbah (kusanci zuwa ga Allah (SWT)) ko kuma ba sa nuna hakan. Idan suna nuna niyyar qurbah, to sun zama mandoob, inda mai aikatawa yana samun lada saboda aikata shi, kuma wanda ya bar shi ba ya fuskantar azaba. Misalin irin wannan shi ne Sunnar duHa. Amma idan niyyar qurbah zuwa ga Allah (SWT) ba ta bayyana ba, to suna cikin ayyuka masu halatta (mubaH).

As for those actions of the Prophet which are not accompanied either by a negation or affirmation from the Prophet (saw), they either show the intention of qurbah (nearness to Allah (swt)) or not. If they show the intention qurbah they become mandoob, where the performer is rewarded for performing it and the abstainer is not punished. An example of this kind is the Sunnah of duHa. However, if the intention of qurbah to Allah (swt) is not evident, they fall within the permissible actions (mubaH).